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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 758 759 760 761 762 763 764 765 766 767 768 769 770 771 772 773 [行番号:有/無] [返り点:有/無] [CITE]
T2217_.59.0754a01: 之言即屬二自受用土一。若准二頌文寶莊嚴言一
T2217_.59.0754a04: 出。檢可レ見。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。我於二
T2217_.59.0754a08: 故大師開題云。又據二大日經一顯二祕密一。妙法
T2217_.59.0754a11: 道一。於二餘教對治中一既開二對治祕密一也。故法
T2217_.59.0754a16: 云二或不至一者指二此類一歟。未レ至二寶處一故。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: 者等二舍利弗目連等一。謂須菩提於二般若會 T2217_.59.0754a24: 中一猶能承二佛威神一説二人法倶空一。若離二加持一 T2217_.59.0754a25: 則不レ能レ爲。謂行者於二前劫中一雖レ過二愚法一 T2217_.59.0754a26: 未レ能レ出二此廣惠人等一。至二此劫中須菩提等 T2217_.59.0754a27: 而於二此祕密一乘一不レ知二所趣一。故此行者乃
T2217_.59.0754b03: 非二甚深般若一。第三劫等虚空心無邊智惠一 T2217_.59.0754b04: 切二乘不レ能二思議一。乃名二甚深般若一。堪作二祕
T2217_.59.0754b07: 今即上文至第二僧祇乃與二乘異也者。過二 T2217_.59.0754b08: *愚法一故云レ爾。不レ謂下與二不*愚法二乘一異上 T2217_.59.0754b09: 也。等虚空心者第八等空心也。無邊智惠者
T2217_.59.0754b15: 文順法華唯獨自明了餘人所不見文一故。故 T2217_.59.0754b16: 知三重祕密是前後一致指二法華一也。又菩提 T2217_.59.0754b17: 心論云。今眞言行人如レ前觀已復發下利二益 T2217_.59.0754b18: 安樂無餘衆生界一切衆生一心上。以二大悲決
T2217_.59.0754b21: 行人一也。經云二出過二乘一疏云二眞離二乘地一。
T2217_.59.0754b24: 言二釋提桓因親近供養一。何故疏言二帝釋奉レ草 T2217_.59.0754b25: 四王獻レ鉢梵王請レ轉二法輪一。今經略故。故智 T2217_.59.0754b26: 度論云。佛至二樹下一時釋提桓因奉二上好草一 T2217_.59.0754b27: 執金剛菩薩常執二金剛一衞護菩薩一梵天王 T2217_.59.0754b28: 請二轉法輪一。如レ是等各有二常法一是以疏主引
T2217_.59.0754c02: 互顯歟。問。今段成佛者顯密中何佛耶。答。凡 T2217_.59.0754c03: 案二一段意一初直約二行者内證外用歎レ徳。其 T2217_.59.0754c04: 文可レ知。後出過下重對二顯家法身生身一讃レ徳 T2217_.59.0754c05: 也。於レ中有レ二。初以レ顯法身極佛一同二内證初 T2217_.59.0754c06: 心一。故大師云。顯教理智法身。是則眞言初門
T2217_.59.0754c10: 九云。又佛所以自藉二此草一者除世間憍慢 T2217_.59.0754c11: 心故。爲二太子一時種種放逸坐二臥寶床一寶几 T2217_.59.0754c12: 承レ足等。若出家猶習レ之即與二本在家無レ異。 T2217_.59.0754c13: 此能捨二如レ是事一而坐二草藉一一切人天皆生二
T2217_.59.0754c16: 爲二人天所歸一又同中顯佛極理上而歎二内證徳一 T2217_.59.0754c17: 也。今文眞言菩薩當成二四種身一之中亦約二 T2217_.59.0754c18: 變化法身一讃二利他之徳一也。故菩提心論云。 T2217_.59.0754c19: 成二大毘盧遮那佛自性身・受用身・變化身・等
T2217_.59.0754c22: 台三藏佛。何云二密佛一耶。答。密成佛又四身別 T2217_.59.0754c23: 故變化法身用二草座一何失。或挫二顯釋迦一即 T2217_.59.0754c24: 云二變化法身一歟。或又密意大日成佛用二草座一 T2217_.59.0754c25: 歟。況彼圓教佛雖二虚空爲座一又用二草座一之 T2217_.59.0754c26: 義歟。何況灌頂阿闍梨用二草座一。可レ思レ之。問。 T2217_.59.0754c27: 若爾灌頂阿闍梨授二印可一時是令二弟子成佛一 T2217_.59.0754c28: 之儀式也。何唯華座非二草座一乎。答。私案。初 T2217_.59.0754c29: 後夜位内證故坐二華座一。後朝歎徳外用故座二 T2217_.59.0755a01: 草座一。可二悉之。今疏釋二内證外用此意歟。阿 T2217_.59.0755a02: 闍梨住二化他門一故坐二草座一歟。故知今經中 T2217_.59.0755a03: 菩提實義時不レ用二草座一成佛外迹可レ依二彼 T2217_.59.0755a04: 座一歟。可二尋決矣又疏第八云又爲二弟子作 T2217_.59.0755a05: レ法時阿闍梨此邊藉以二生茅使二蹲踞而座一。 T2217_.59.0755a06: 阿闍梨亦當レ座二於茅座一不レ得二加以床褥之 T2217_.59.0755a07: 類也。然受用生茅一略有二三義一。一者其性潔 T2217_.59.0755a08: 淨離二處樂觸可三以蠲除行者昏怠恣慢之 T2217_.59.0755a09: 心一。二者是吉祥草以爲二數坐而證二菩提。是 T2217_.59.0755a10: 故能除二一切諸障一。三者以二此吉祥茅一表二惠
T2217_.59.0755a13: 如來成道時所坐一故一切世間以爲吉祥一。故
T2217_.59.0755a16: 文又可レ同レ此歟。或云。奉草獻鉢等有一深祕 T2217_.59.0755a17: 釋一。疏第九六種震動釋二六根煩惱一。准知耳」 T2217_.59.0755a18: 經所謂空性等者。有云。住心論等中以二所謂 T2217_.59.0755a19: 空性等文一證二第八九二心一中以二終極無自性 T2217_.59.0755a20: 心生句一爲二第九簡別文一。此空性者眞如大空 T2217_.59.0755a21: 性隨縁作二諸法一。故以同文證二兩心一也。其縁 T2217_.59.0755a22: 起無性中第九心即無性極故以二終句爲二簡
T2217_.59.0755a25: 故大師云。極無自性心一句悉攝二華嚴教一盡
T2217_.59.0755a28: 所以六無畏立二一無畏一三重幻含二一種幻一。
T2217_.59.0755b09: 二心一前後文句各局歟。但寶鑰中兩所引レ之。 T2217_.59.0755b10: 下所引如二疏抄一上所引與二第八所引一者同 T2217_.59.0755b11: 文故來歟。私檢二引文論八九鑰八幷第九上 T2217_.59.0755b12: 引皆除無邊至二續生一之三句。但論鑰倶第九
T2217_.59.0755b15: 三句退安二極無自性心生下一更加二無邊一切 T2217_.59.0755b16: 等三句一具引二如是初心已下文一矣。倩案以二 T2217_.59.0755b17: 極無自性句一爲第九簡句一。鑰論是同。但鑰 T2217_.59.0755b18: 下引以二無邊一切佛法依此相續生文一似レ爲二 T2217_.59.0755b19: 別句一矣。或又下引下爲二驚覺的據一一切佛法 T2217_.59.0755b20: 生上者五相成身等曼荼功徳故。上重證時*鑰 T2217_.59.0755b21: 論倶不レ引二此文一歟。又義。等虚空一句兼二八 T2217_.59.0755b22: 九一通句歟。故今所引安二極無下一也。故上釋 T2217_.59.0755b23: 云。驚二一道於彈指一覺二無爲於未極一。等空之心
T2217_.59.0755b29: 二心總句也。離有爲下二心別説也。離有 T2217_.59.0755c01: 至二身意第八也。終一句第九也。例如下第二 T2217_.59.0755c02: 劫中覺心所度云二微細他縁所度云中智障上 T2217_.59.0755c03: 故。故理實細與二極細一又各分二麁細一。故大疏 T2217_.59.0755c04: 抄云二六劫一。可レ思レ之問。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。然理實各有二斷證故。 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: 戲論一也。今第八越レ彼故云二越諸戲論一也。越 T2217_.59.0755c10: 者指二第八覺一也。又等虚空三字顯二微細斷一 T2217_.59.0755c11: 也。又義。第九證局二終一句一也。依之疏云。心
T2217_.59.0755c17: 生第九心一。故云二轉生一。又云二亦復一也。轉及亦 T2217_.59.0755c18: 起盡非三是示二二心勝劣一乎。若空性等文通二 T2217_.59.0755c19: 第九一則於二一重心一有二轉生義耶。但第九同 T2217_.59.0755c20: 引者。若無二彼文則難知下無自性心從二何心一 T2217_.59.0755c21: 轉生上。故引爲二來由一也。例如二第五心引證一。故 T2217_.59.0755c22: 彼心所引云。又云。聲聞所説眞言一一句安 T2217_.59.0755c23: 布是中辟支佛復有二少差別一。謂三昧分異淨
T2217_.59.0755c26: 難レ知下與二何法一差別上故。問。迂迴直往二機倶 T2217_.59.0755c27: 以二空性一爲二入門一耶答或云。然也。漸機今 T2217_.59.0755c28: 空性者住二常寂滅光理性一時蒙二佛驚一即轉 T2217_.59.0755c29: 生極無一心然後入二祕密一也頓機宿善機熟可 T2217_.59.0756a01: レ入レ密者即成二空性心一。空性者無始生死我執 T2217_.59.0756a02: 轉融性也。此心不レ生時難レ入故以レ機爲二空 T2217_.59.0756a03: 性一也。斯則字三諦究竟入二字三諦一也。 T2217_.59.0756a04: 宿善位以二字空性一爲門而入二金剛寶藏中 T2217_.59.0756a05: 三點一。開二藏内一見時三點雙現前於藏
T2217_.59.0756a09: 無得爲要。依レ之大師開題八不空性談義。
T2217_.59.0756a12: 其文別故。所以二劫三劫隔二僧祇一三乘一乘 T2217_.59.0756a13: 異二境行一。故疏云。前劫悟萬法唯心一今觀二此
T2217_.59.0756a16: 釋者彼宗八不空理云二八不空性非依二今 T2217_.59.0756a17: 文歟所以宗家第八心獨名空性無境心一故 T2217_.59.0756a18: 仍無レ失。問。大師立二十住心專依二大日經菩 T2217_.59.0756a19: 提心論一。八不空性又非依二今文乎。又雖レ有二 T2217_.59.0756a20: 第七所依別文兼通二此文何失。例如第九 T2217_.59.0756a21: 心正雖依二極無自性句一亦通中所謂空性等 T2217_.59.0756a22: 文上矣。又空性無境心名雖レ名第八一何遮 T2217_.59.0756a23: レ通二餘心例如三如實知自心矣。如何。答。住心 T2217_.59.0756a24: 淺深尤可レ任二別憑經論起盡。此文通第七一 T2217_.59.0756a25: 住心優降難辨者歟。但又住心淺深雖依二 T2217_.59.0756a26: 眞言經論兼取二各宗文理一也。故八不空性及 T2217_.59.0756a27: 一心無相等言依二彼宗釋義一歟。又云。第九引 T2217_.59.0756a28: 證者如二先會一矣。或八九一劫故設雖レ通。此 T2217_.59.0756a29: 隔二僧祇一何同レ彼*耶。又如實知自心名雖二總 T2217_.59.0756b01: 即別名一。空性無境心稱可レ局第八一。例如二一 T2217_.59.0756b02: 道無爲心一矣 T2217_.59.0756b03: 上文無量等者。經云。無量如二虚空一不二染污一 T2217_.59.0756b04: 常住諸法不レ能レ動。本來寂無相。無量智成
T2217_.59.0756b08: 量智成就一。此智成就即是毘盧遮那心佛現
T2217_.59.0756b11: 就一同二法華諸佛智惠甚深無量文一。又心佛顯 T2217_.59.0756b12: 現義如實知自心義故大師引二今經文一證二第 T2217_.59.0756b13: 八心一符二疏意矣 T2217_.59.0756b14: 前劫悟萬法唯心等者。唯心中有二他縁覺心一。 T2217_.59.0756b15: 法相唯識是事心也。三論唯心即眞心也。相 T2217_.59.0756b16: 宗遣相證性唯識雖レ名二眞理一識實性故云二唯 T2217_.59.0756b17: 識一。異三三論二云眞理即唯心耳。故知唯識言 T2217_.59.0756b18: 雖レ同事理義是別。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: 次云二離一切戲論法佛自然智一。是廣歎不思 T2217_.59.0756b21: 議智而爲二世間説滿一足衆希願一。是廣歎不
T2217_.59.0756b26: 法報常住義一。故云二如來自然智等一也。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。二身倶常住故云二自然及遍一切也。 T2217_.59.0756b29: 故天台釋云。境既無量無邊常住不滅。智亦
T2217_.59.0756c03: 疏第二劫文釋二心主自在文一云。以レ不レ滯二有
T2217_.59.0756c06: 身有爲一之故。理智倶冥會故。云二心無罣礙一。 T2217_.59.0756c07: 故第七叙覺心一云。悟二心性不生知二境智不
T2217_.59.0756c11: 非二理智冥合耶。彼他縁心猶レ成二理智冥會 T2217_.59.0756c12: 義一。何況覺心乘乎。答。法身常住言雖レ同理 T2217_.59.0756c13: 智不二意全別。故彼義疏云。報佛壽量有始 T2217_.59.0756c14: 無レ終○初證二佛果一。是故有レ始。一證已後湛
T2217_.59.0756c17: 始無終一故云二自然智一也。又唯識等論中雖 T2217_.59.0756c18: レ明下智與二眞如一平等平等上報身唯有爲生滅 T2217_.59.0756c19: 體未レ及二無終談一也。故慈恩三身義云。佛受 T2217_.59.0756c20: 用身既墮二法數一。生者皆滅。是一向記。故不 T2217_.59.0756c21: レ可レ説二是本性常。許二從因生説二是常一者違二
T2217_.59.0756c24: 般若也。故疏云。以二心實相智覺二心之實相一。
T2217_.59.0756c27: 照影。照影即金水。即知境即般若。般若即境
T2217_.59.0757a01: 嘉祥二諦章云。不レ見レ有下法出法性一者上。是
T2217_.59.0757a04: 非レ云二境智倶實相一耶。如何。答。雖レ云二境智倶 T2217_.59.0757a05: 實相一未談二心境同般若一歟。例如四智論文云三。
T2217_.59.0757a08: 宗是別所以第七心遮二心外影像一但於二唯心 T2217_.59.0757a09: 位談二理智不二一。故疏上文云。覺二此心本不
T2217_.59.0757a12: 以一心如レ是故諸法亦如レ是。根塵皆入阿二
T2217_.59.0757a15: 今當レ説。大品若聞二無生門一則解二一切義一。初 T2217_.59.0757a16: 阿字攝二四十七字一。四十七字攝二阿字一。中間亦
T2217_.59.0757a19: 塵皆入二*阿字一即事理倶密之義。影像不レ出二 T2217_.59.0757a20: 常寂一是即レ事而眞之談也。若爾何異二祕密 T2217_.59.0757a21: 心一耶。答。境智倶般若之談雖二甚深猶是一 T2217_.59.0757a22: 乘一如理未レ及二十十無盡説一。影像歸二常寂一 T2217_.59.0757a23: 之義雖二希有一猶是攝相歸性域未レ入二性相歴 T2217_.59.0757a24: 然位一也。觀夫祕宗意現覺諸法本初不生也。 T2217_.59.0757a25: 何云二入*阿字一耶。直約二諸法一令レ識二其心一也。 T2217_.59.0757a26: 豈云レ歸二常寂一乎。所以皆入不出言顯示一心 T2217_.59.0757a27: 縁起末歸二一心無相本一也。寧及二性佛性然六 T2217_.59.0757a28: 大四曼一乎。故釋云。今所レ言色者非二諸識所
T2217_.59.0757b03: 此中十喩等者。初劫第二劫十種譬喩乃成二 T2217_.59.0757b04: 戲論一。今此中十喩復爲下對治前劫心沒二實 T2217_.59.0757b05: 際一欲令レ離有爲界一故。觀一此十喩亦成二 T2217_.59.0757b06: 戲論一。今時等虚空性倶不可得故云二越諸戲
T2217_.59.0757b09: 沒二實際一。爲三對二治之觀二此第三劫十喩一。尚對二 T2217_.59.0757b10: 前十喩一成二能所一。故成二戲論一。釋歟。謂即空・即 T2217_.59.0757b11: 心・不思議三種幻麁・細・極三妄如レ次能所治 T2217_.59.0757b12: 也。若三劫十喩爲二戲論一者。何心爲二能治一*耶。
T2217_.59.0757b17: 戲論一。非二妄執一也。或云。前位覺即後位迷故 T2217_.59.0757b18: 倶無二相違一耳。問。四義倶未審。先抄義不レ明。 T2217_.59.0757b19: 二三劫相望時。何忽第三劫十喩云二戲論一乎。 T2217_.59.0757b20: 次義非レ理。十喩望二十喩一成二戲論義一何忽 T2217_.59.0757b21: 云二妄執一耶。作レ釋合レ經其文別。何以下釋成二 T2217_.59.0757b22: 上義一耶。次義非レ理。此中十喩者第三劫。望 T2217_.59.0757b23: 前十喩者第二劫。不レ順二綴文一。若如レ成者應 T2217_.59.0757b24: レ云二以前十喩望此十喩成戲論也。後義不レ T2217_.59.0757b25: レ然。眞妄一體則何分二能越所越一耶。諸義皆 T2217_.59.0757b26: 非レ理。如何。答。諸義皆非レ無レ理。抄意得二綴文 T2217_.59.0757b27: 起盡一。故意云。以二此第三劫十喩一望三前初二
T2217_.59.0757c01: 所以觀二此十喩一者指沒二心實際前二劫十 T2217_.59.0757c02: 喩上也。意云。今此第三十喩復觀下此沒二實除一
T2217_.59.0757c05: 虚空性等文一。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二戲論一。 T2217_.59.0757c07: 是不レ斷レ極細一故。其戲論者妄執也。又第三 T2217_.59.0757c08: 重微細等釋雖二文在下意指二上文也。合經 T2217_.59.0757c09: 屬レ後者擧二前意一爲二來由一耳。佛樹牙生偏當二 T2217_.59.0757c10: 等虚空等文一故。次義甚深所説義理相順何 T2217_.59.0757c11: 拘二綴文一。依之唯識論云レ不レ可三隨レ文而取二其
T2217_.59.0757c20: 十喩猶屬二戲論一。故以二第三劫十喩一云二復成 T2217_.59.0757c21: 戲論一也。故大師叙二一道心一云。前劫菩薩作二
T2217_.59.0757c24: 准知於二第三劫中一第八望二第九一非眞是戲
T2217_.59.0758a01: 成二第九所度邊一也。所以極細中分二麁細故 T2217_.59.0758a02: 立二微細名一歟。若不レ爾者所越戲論可レ非二極 T2217_.59.0758a03: 細妄執一。何故疏第三云。此空智生時極無自 T2217_.59.0758a04: 性心生也。但知二心垢盡處戲論不行。即是第
T2217_.59.0758a07: 心故。一道心雖レ斷二一分一極無障猶在故。一 T2217_.59.0758a08: 道十喩亦成二戲論一也。又義。如二下辨一。問。第二 T2217_.59.0758a09: 劫唯六喩。何云二十喩一耶。答。十有一増減十一故 T2217_.59.0758a10: 初二劫五六喩皆云二十喩一也。故疏第三云。然 T2217_.59.0758a11: 統論二此品中十縁生句一略有二三種一。摩訶般若
T2217_.59.0758a17: 説文中第九義未レ終。前所レ擧妄執唯可二第八 T2217_.59.0758a18: 所度一歟。或云。所謂空性等文亘二二種心一。八 T2217_.59.0758a19: 九有二淺深一。越諸戲論文又可レ通二二心所度一 T2217_.59.0758a20: 也。私一義云。但第九心所斷也。謂等虚空 T2217_.59.0758a21: 句對レ前望レ後含二無間・解脱二義一。前越諸戲 T2217_.59.0758a22: 論者第八無間道斷二極細麁分一也。若對レ彼今 T2217_.59.0758a23: 等虚空成二第八證理一。有レ智契二空理一故云二等 T2217_.59.0758a24: 虚空一也。若望二後佛法而生句一又爲二第九無 T2217_.59.0758a25: 間道一。斷極細中細分一故云二微細一。猶如第二 T2217_.59.0758a26: 劫中他縁所度云智障一覺心所斷云中微細也。 T2217_.59.0758a27: 佛法而生是第九證理故。故知種已上釋等 T2217_.59.0758a28: 虚空一以二虚空一似二煩惱滅無一歟。復有下釋二無 T2217_.59.0758a29: 邊以下文一也。但至二云第八所引中間文一者。 T2217_.59.0758b01: 作釋引證依二義理淺深一不レ云二文言交雜一。今 T2217_.59.0758b02: 經第十心在二八九前一。又菩提心論七八引證 T2217_.59.0758b03: 未二必文前後一矣。又大師處處釋。第八第九 T2217_.59.0758b04: 同云二等虚空心一。八九同引二此文通二心一義 T2217_.59.0758b05: 顯然者歟。問。下云二於業煩惱解脱一非二第九 T2217_.59.0758b06: 所度一*耶。答。彼廣通二三妄一。煩惱即知二佛事一
T2217_.59.0758b09: 文智證大師釋云。業壽種者。約二第二識一有二 T2217_.59.0758b10: 三相一。謂自相・因相・果相也。開二因相一爲レ二。 T2217_.59.0758b11: 謂業與レ種。所謂業者身口意不清淨業也。言二 T2217_.59.0758b12: 種子一者癡愛因縁也。言レ壽者酬因所生之果 T2217_.59.0758b13: 報識故約二第八梨耶一立二種子及果報二名一也
T2217_.59.0758b16: 生死一歟。問。第一卷釋二縁業生云。癡愛因縁
T2217_.59.0758b19: 易等一。期二即身成佛一行者受二變易一乎。答。上縁 T2217_.59.0758b20: 業生者分段煩惱業現行並別報故在二前六 T2217_.59.0758b21: 識一。今業壽種是種子幷總報故在二第八識一。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。但上擧二分 T2217_.59.0758b24: 段一者眞言行者無始本具邊雖レ有二變易業 T2217_.59.0758b25: 果一非三三妄漸一故不レ云レ受二變易一。麁苦先盡細 T2217_.59.0758b26: 苦顯云二變易也。今既頓斷故。分段盡時即變 T2217_.59.0758b27: 易無故。成二即身成佛義一也。華嚴又一斷一切 T2217_.59.0758b28: 斷故云二但分段身窮於因位一也。但初劫文拔 T2217_.59.0758b29: 業煩惱株机等者。雖二同時斷一寄二如常且作二 T2217_.59.0758c01: 次第説一也。況第一釋云。二乘雖破二三毒一亦
T2217_.59.0758c04: 業果一者彼業果終不レ離。況極細法執故變易 T2217_.59.0758c05: 煩惱乎。若爾劣二如常斷一。又雖レ有二彼種一不レ可 T2217_.59.0758c06: レ云レ受二變易一。地前凡位無漏未レ起故。初地以 T2217_.59.0758c07: 上無漏雖レ起非二變易業一歟。非二有分別無漏一 T2217_.59.0758c08: 故。又縁助煩惱已斷故。又雖レ有二微細妄執一 T2217_.59.0758c09: 非二二死縁助惑一歟。又義。但分段業果歟。智 T2217_.59.0758c10: 證釋云二六趣業一。故又普觀釋云。其實二苦
T2217_.59.0758c13: 記等約二助發潤一歟。問。等虚空是初地菩提 T2217_.59.0758c14: 心平等種子。何云二業壽種除義一。佛樹牙生 T2217_.59.0758c15: 又二地以上大悲爲根。何云二極無自性心一耶。 T2217_.59.0758c16: 故疏第一云。今修二平等三業清淨惠門一一切 T2217_.59.0758c17: 蘊阿頼耶業・壽種子皆悉焚滅得レ至二虚空 T2217_.59.0758c18: 無垢大菩提心一。一切如來平等種子從二悲藏 T2217_.59.0758c19: 中一生二法性牙一。乃至莖葉華果遍滿諸法界一
T2217_.59.0758c22: 第一云。即時人法戲論淨若二虚空一。成二自然
T2217_.59.0758c25: 菩提心也。心因句中有二短三心等一故云レ芽 T2217_.59.0758c26: 也。虚空無垢又業・壽種除義也。又義云。如二 T2217_.59.0758c27: 能難一。長十心時種子爲レ因牙等爲根。故疏下
T2217_.59.0759a01: 提心種子一疏示二所斷妄執一也。或除字平等種 T2217_.59.0759a02: 子歟。若不レ爾者如二伊蘭種生二栴檀牙。如何。 T2217_.59.0759a03: 又大師引證者爲レ證二驚覺義引二此文一矣。故 T2217_.59.0759a04: 蒙レ驚轉二入祕密故云二牙生一也。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。何故先住二此不生理一。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。所以眞言行人從三初發心住二金剛種 T2217_.59.0759a09: 性。時即法性之芽自レ此而生萬徳之果於此
T2217_.59.0759a14: 釋叙二顯密異云。心外䂪垢於レ是悉盡。曼荼
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二經無爲一也。不壞不 T2217_.59.0759a21: 動即入即是釋二經離字經中明三捨離前劫隔 T2217_.59.0759a22: 歴三諦一故云離有爲等一。疏中明二今心不思 T2217_.59.0759a23: 議三諦故云二即入即是一也。故天台釋云。隔
T2217_.59.0759a28: 眞俗法也。何云二三諦一耶。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。論二法 T2217_.59.0759b02: 界一即法界。論二遍一切處一即遍一切處。論
T2217_.59.0759b05: 即空理異名。中道遍二二諦一故云二遍一切處一 T2217_.59.0759b06: 也。前縁起・法界如レ次俗諦・眞諦也。二諦門 T2217_.59.0759b07: 合二假空一爲レ俗以レ中爲二眞諦一也。問。不思議幻 T2217_.59.0759b08: 者但約二假諦一。如何云二三諦一耶。答。一假一切 T2217_.59.0759b09: 假故以二空中一即二假諦一故云二不思議一。空及中 T2217_.59.0759b10: 相即又爾也。故疏第三云。若於二一念心中一明 T2217_.59.0759b11: 見二十縁生句義一則上窮無盡法界一下極二無 T2217_.59.0759b12: 盡衆生界一其中一切心相皆能了了覺知以二 T2217_.59.0759b13: 皆從レ縁起一即空即假即中上故。故曰三如レ實遍
T2217_.59.0759b20: 故疏第三云。以二此中道正觀一離有爲無爲
T2217_.59.0759b23: 遮隔*歴二諦一也。所謂圓融隔歴同雖レ明二 T2217_.59.0759b24: 三諦一且約二中道二諦顯二其義一也。又圓融三 T2217_.59.0759b25: 諦雖倶二體倶用一中爲二經體一。故釋籤第一云。 T2217_.59.0759b26: 問。雖レ云二辭異意同一空假如何得レ爲二經體一。答。 T2217_.59.0759b27: 既是不思議空假還指二空假一即中。中爲二經 T2217_.59.0759b28: 體一。中即空假亦指二於中一。三諦無レ非二遍一切
T2217_.59.0759c02: 若如來出世若不出世等者。鈔第四云。一切 T2217_.59.0759c03: 諸法住二阿字本不生一中若佛出世若不出世
T2217_.59.0759c08: 非二餘天人所作一法爾常住。而以二加持力一出 T2217_.59.0759c09: 興于世利益衆生一○如來無礙知見在二一切 T2217_.59.0759c10: 衆生相續中一法爾成就無有缺減一。以下於二此 T2217_.59.0759c11: 眞言體相一不中如レ實覺上故名爲二生死中人一。若 T2217_.59.0759c12: 能自知自見時即名二一切知者一切見者一。是 T2217_.59.0759c13: 故如レ是知見非三佛自所二造作一亦非三他所二傳
T2217_.59.0759c16: 非造自然意。謂欲顯示一切諸法有佛無佛
T2217_.59.0759c19: 如般若中一切法趣眼等者。抄第四云。言二一 T2217_.59.0759c20: 切法趣眼等一者。一切法者般若中從二色等歴 T2217_.59.0759c21: 法一是也。趣即歸趣。謂一切法皆歸二趣於眼 T2217_.59.0759c22: 處一即法界也。是趣不過者無有レ出過是處一 T2217_.59.0759c23: 者也。大品云。云何菩薩摩訶薩得二阿耨多羅 T2217_.59.0759c24: 三藐三菩提一時爲二衆生一説色趣レ空説二受想 T2217_.59.0759c25: 行識趣空乃至説二一切種智趣レ空等一。何以 T2217_.59.0759c26: 故。是色空相非趣非二不趣一。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。般若波羅蜜非レ趣非二不趣一。須 T2217_.59.0759c29: 菩提。何以故。問。行二般若一者趣至何處一。佛何 T2217_.59.0760a01: 以答言レ趣二薩般若一。答曰。外道言説法從因二 T2217_.59.0760a02: 趣レ果一從先世一入二今世一從二今世趣二後世一。破二 T2217_.59.0760a03: 是常顛倒一故言レ無二趣不趣一。此中須菩提以二
T2217_.59.0760a06: 相違如何。答。經論文理隨レ宜。若爾般若何 T2217_.59.0760a07: 背二第八心一乎。疏第三云。如レ説二極無自性心 T2217_.59.0760a08: 十縁生句一即攝二華嚴般若種種不思議境界一
T2217_.59.0760a11: 觀第四云○若得二此意一初心凡夫能於二一念一 T2217_.59.0760a12: 圓棄諸蓋一。故大品云。一切法趣二欲事一。是趣 T2217_.59.0760a13: 不レ過。欲事尚不可得。何況當二趣不趣一。釋云。 T2217_.59.0760a14: 趣即是有。有二能趣所趣一故即辨二俗諦一。欲事 T2217_.59.0760a15: 不可得即是明レ空。空中無二能趣所趣一即辨二 T2217_.59.0760a16: 眞諦一。云何當有趣非趣即是辨二中道一。當知三
T2217_.59.0760a21: 非趣耶者即是辨二中道也。此文有二雙非雙照 T2217_.59.0760a22: 中道一。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レ次非空非有中 T2217_.59.0760a24: 道也。當レ知三諦只在二一眼中一耳。耳鼻舌身 T2217_.59.0760a25: 意等應レ准知之一。故云二亦如是一也。大師以二此 T2217_.59.0760a26: 離眼耳鼻等文證第八住心一。甚有二深意一矣。 T2217_.59.0760a27: 彼宗一心三諦爲極故。問。大品文並止觀 T2217_.59.0760a28: 釋三諦義宜レ然。今經云二離眼等一未レ聞二三諦 T2217_.59.0760a29: 義一。如何。答。謂以二大品文一合二今經一意。趣眼是 T2217_.59.0760b01: 有義釋二眼字一。眼尚不可得即空義當二離字一。何 T2217_.59.0760b02: 況趣不趣並同二離眼二字一。故知開爲二二諦一合 T2217_.59.0760b03: 爲中道一也。或又三諦倶在二眼一字中一以二眼 T2217_.59.0760b04: 耳等各三諦一歸二第一實際一故云離也。故次 T2217_.59.0760b05: 爲釋二極無一重示二此意一云二一切諸法無不從 T2217_.59.0760b06: 縁生者一者假諦也。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: 釋一*阿字有空不生三義一中云又不生者即
T2217_.59.0760b11: *是心之實際一也。玄義云。正指實相直爲二正
T2217_.59.0760b15: 即空即假即中。遠離一切戲論至二於本不生
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レ也
T2217_.59.0760b24: 多意一。如是者指レ前言也。微細惠者空性心即
T2217_.59.0760b27: 成天台一心三諦義一畢重擧二其意一爲二極無 T2217_.59.0760b28: 起因一也。心之實際者或中道或所依一心義 T2217_.59.0760b29: 如二先成一今心實際亦復不可得者。前一道無 T2217_.59.0760c01: 爲心理無自性故起二事事無礙一故云二亦復 T2217_.59.0760c02: 不可得一云二極無自性一也。依レ之金師子章釋二 T2217_.59.0760c03: 第五圓教云。情盡體露繁興二大用一。起必全
T2217_.59.0760c06: 萬像紛然二句逆次配論二句矣。心實際無二 T2217_.59.0760c07: 自性一而起事事一故云二起必全眞等一耳。故知 T2217_.59.0760c08: 心實際亦復不可得文正釋二極無自性心生 T2217_.59.0760c09: 句也。是即第九心也。故下釋云。行者初觀二 T2217_.59.0760c10: 空性一時覺三一切法皆入二心之實際一○爾時十 T2217_.59.0760c11: 方諸佛同時現前而勸二喩之一。以蒙二佛教授一
T2217_.59.0760c14: 成法一之義也。前已成二第八心一畢欲三今更成二 T2217_.59.0760c15: 第九心一故。微細惠者極無自性心。於二前空性 T2217_.59.0760c16: 等文一有二二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_.59.0760c25: 九一也。次下釋二此心一云。若住二不思議地時不
T2217_.59.0760c28: 善無畏三藏説下此極無自性一句悉攝二華嚴 T2217_.59.0760c29: 教一盡上。所以者何。華嚴大意原レ始要レ終明二眞
T2217_.59.0761a03: 稱性具徳一。故探玄記中立一十重唯識一云○六 T2217_.59.0761a04: 轉眞成事唯識。謂如來藏不レ守二自性一隨縁 T2217_.59.0761a05: 顯現八識王數相見種現一。七理事倶融唯識。 T2217_.59.0761a06: 謂如來藏擧體隨縁成辨諸事一。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。依一一心法一有二二種門皆各
T2217_.59.0761a11: 不二相礙一。或一入二一切一一切入レ一無レ所二障礙一。 T2217_.59.0761a12: 九全事相即唯識。謂依二理之事一事無二別事一 T2217_.59.0761a13: 理。既無二彼此之異一合レ事一即一切。十帝網 T2217_.59.0761a14: 無礙唯識。謂一中有二一切一。彼一切中復有二一 T2217_.59.0761a15: 切一。既一門中如レ是重重不レ可二窮盡一。餘一一
T2217_.59.0761a18: 事事圓融一爲二圓教一。大師何違二本宗義一以二三 T2217_.59.0761a19: 乘教義一成二一乘義理一。誰信用耶。答。有二二意一。 T2217_.59.0761a20: 一云眞如法界隨縁義者。是一乘無盡法界 T2217_.59.0761a21: 縁起非二三乘一相眞如縁起一也。故復古記下 T2217_.59.0761a22: 云。太一云。一乘縁起自體法界不レ同下大乘 T2217_.59.0761a23: 縁起但能離中執二斷常一諸過示上。此宗不レ爾一
T2217_.59.0761b02: 心縁起未レ及二三密無盡縁起一。故云二眞如縁 T2217_.59.0761b03: 起一也。又雖三以レ理成レ事故談二事融未レ明二性 T2217_.59.0761b04: 相歴然事常一故。故先徳云。顯一乘一心縁起
T2217_.59.0761b07: 別意一。一道者佛知見即佛性。此佛性自性清 T2217_.59.0761b08: 淨故云二極無自性一也。譬如下。金眞毎レ値二阿 T2217_.59.0761b09: 練其形萬差而其性不改也。問。爾者可レ云二 T2217_.59.0761b10: 極有自性住心一。何云二極無自性一也。答。其攝
T2217_.59.0761b13: 除三昧一見三八萬四千煩惱實相成二八萬四 T2217_.59.0761b14: 千寶聚門一初發心時便成二正覺一。得二如來一身 T2217_.59.0761b15: 無量身一。初位得二後位功徳一猶論明昧一是法 T2217_.59.0761b16: 華等顯一乘教相也。或已開二淨知見一照二法性 T2217_.59.0761b17: 圓融一解脱一切業煩惱一時即知二一切業煩 T2217_.59.0761b18: 惱一。時即知下一切業煩惱無レ非二佛事一本自 T2217_.59.0761b19: 無有レ縛令二誰解脱耶上。一斷一切斷一成一 T2217_.59.0761b20: 切成在二於一地一普攝二一切諸地功徳一。因果無 T2217_.59.0761b21: 二始終無礙。猶明從レ微至レ著階位漸次有二次 T2217_.59.0761b22: 第行布等一是眞言淺略。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: 乘表徳教門曰二能治道品一是一一行者本有 T2217_.59.0761b25: 内證祕密金剛智印。論二所治惑障一即一一 T2217_.59.0761b26: 法佛法然自性三摩地密印標幟也。何捨何
T2217_.59.0761b29: 劫等者。三字誤書。謂此心屬二第三劫一故○ T2217_.59.0761c01: 第三劫極無自性心生時如二蓮華盛敷一故云二 T2217_.59.0761c02: 望前二劫等一。言二若望後二心等一者。此心喩 T2217_.59.0761c03: 八心中第五華種心第六成果心。後二心一者 T2217_.59.0761c04: 第七受用種子第八嬰童心也。望二此二心一名
T2217_.59.0761c07: 依即是果複成レ種也。又解。此心是三心中菩 T2217_.59.0761c08: 提心。望二前來二劫一論時。當三第三劫如二蓮華 T2217_.59.0761c09: 盛敷一。望二後二心一即根與二究竟一。此菩提心却
T2217_.59.0761c12: 究竟一者以二極無自性心一爲二因句一時。次以レ蒙二 T2217_.59.0761c13: 佛警一更増二進心一爲二根句此即金剛心一念 T2217_.59.0761c14: 也。後以二成正覺位心一爲二究竟句一也。然顯教 T2217_.59.0761c15: 意見二今之第八地心一爲二果位一。前二劫顯行滿 T2217_.59.0761c16: 昇二此地一故。今教以二八地已上乃至十地心一 T2217_.59.0761c17: 爲二成佛因初心佛一矣。密教行始成二八地一故 T2217_.59.0761c18: 此約説二三祇漸行一而論。若據實尋二其行一者 T2217_.59.0761c19: 初地已上可レ云二成佛因一。故疏第十一釋二初 T2217_.59.0761c20: 地徳一云。平等清淨離二諸分別一。劑レ此名レ見二菩
T2217_.59.0761c23: 補處及八地三昧是約三教道法門作二如此 T2217_.59.0761c24: 説耳。然祕密乘人於二世諦中一即能通達第 T2217_.59.0761c25: 一義諦一者從二初發心時一即具行二大空三昧一。 T2217_.59.0761c26: 其謂不レ然則於二一生之中一不レ能頓滿二諸地一
T2217_.59.0761c29: 心生疏釋一存二三劫地前地上二意一。今釋何必 T2217_.59.0762a01: 云二八地已上菩提心句一耶。又大師住心論第
T2217_.59.0762a07: 義。或云。第二第三劫中各擧レ初攝後云二二 T2217_.59.0762a08: 劫一也。意於二前二劫中一極無自性心如二蓮華
T2217_.59.0762a12: 中間覺心一非二三劫義一歟。釋二二劫者二種住 T2217_.59.0762a13: 心一之故。或云。第二劫擧三他縁攝二覺心第三 T2217_.59.0762a14: 劫唯取二一道一能所相望異故以二一劫半一云二 T2217_.59.0762a15: 二劫一也。半劫又一劫攝故。問。在二第三劫一指二 T2217_.59.0762a16: 前二劫一。應二是初二劫一。例如三上文云二前二劫 T2217_.59.0762a17: 中雖云度二乘地等一。又望二初劫未敷蓮一第三 T2217_.59.0762a18: 劫總應レ云二開蓮。若爾相對初劫。尤可レ入二前 T2217_.59.0762a19: 劫一。故知抄義合疏意。如何。答。宗家釋義深 T2217_.59.0762a20: 冥二疏意一。總持字義依レ處隨レ義可レ取二文義一。前 T2217_.59.0762a21: 三劫相對今十住心相望也。又初劫中湛寂 T2217_.59.0762a22: 證寂相望而分二水中水上之未敷蓮一。准知今 T2217_.59.0762a23: 第三劫中一道極無相望而別二未盛已盛之 T2217_.59.0762a24: 開蓮華一故疏第一釋二無量智成就文一云。爾時 T2217_.59.0762a25: 行人爲二此寂光一所照無量知見自然開發如二
T2217_.59.0762a28: 義一。無量知見當二彼經四佛知見理一。然但云二蓮 T2217_.59.0762a29: 華敷一不二云盛敷一。故知於二第三劫内一開敷與二 T2217_.59.0762b01: 盛敷一相望也。重意云。前三義中初義望字違二 T2217_.59.0762b02: 上此心言一。不順二下猶如等文一。大師釋又望前 T2217_.59.0762b03: 顯教者。對二極無指二一道等一云前顯教一歟。若 T2217_.59.0762b04: 爾何爲レ證矣。次義又非レ理。何唯擧二他縁一 T2217_.59.0762b05: 道一不レ擧二覺心一乎。若又攝二覺心者非二二劫一 T2217_.59.0762b06: 歟。故第三義爲レ勝。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: 自性心望レ顯極果。於レ密初心之義以二十方佛 T2217_.59.0762b10: 説而證之義也。故住心論九云。是因是心望二 T2217_.59.0762b11: 前顯教一極果。於二後祕心初心。初發心時便
T2217_.59.0762b14: 以二此義一開二示衆生一云二一大事因縁一。又云淨 T2217_.59.0762b15: 知見一也。故知以二華嚴文一而證下顯果爲密因一 T2217_.59.0762b16: 之義上。源出二大日經説一。非二大師私義一耳。問。 T2217_.59.0762b17: 今釋同下法華中以二大事因縁説四佛知見上。 T2217_.59.0762b18: 何云二顯果祕因之義一*耶。答。隨義轉用矣 T2217_.59.0762b19: 行者解脱一切業煩惱時等者。自此下重釋二 T2217_.59.0762b20: 經於業煩惱等文一。已上再釋二經上二句一也。此 T2217_.59.0762b21: 中有二法譬法説中初釋一初句即知下釋二而業 T2217_.59.0762b22: 下句一。本自下二句如レ次釋成上二義。蓮前 T2217_.59.0762b23: 文兩次讀之。如良下譬説有二二種一。初譬中 T2217_.59.0762b24: 變毒爲藥如次喩下脱二煩惱一時即知佛事上。用 T2217_.59.0762b25: 除衆病一句通應レ譬二本自下二句一。又義。以二 T2217_.59.0762b26: 譬二句一對二法説二二句一。各逆次配矣。又如下 T2217_.59.0762b27: 以二譬二句對法説四句一而兩次配之。又或 T2217_.59.0762b28: 此譬却顯二前開華成種之義一。而萬像具依同二 T2217_.59.0762b29: 果復成種之意一。故若依後意可レ云二萬像即 T2217_.59.0762b30: 空一耳。演密抄第四云。知一切業煩惱等者。據 T2217_.59.0762c01: レ事則凡情謂二之塵勞一聖智達爲二功徳一。約理 T2217_.59.0762c02: 則本離二塵染一。然與二一切煩惱一爲レ依故以二變
T2217_.59.0762c06: 即名レ之爲レ明。明來暗謝故。即是無明滅則行
T2217_.59.0762c09: 而具二明達之智一。又云。衆生未二成佛一以二菩提一 T2217_.59.0762c10: 爲二煩惱一。菩薩成佛時以二煩惱一爲二菩提一。故華 T2217_.59.0762c11: 嚴疏顯三三毒相普有二正法一。彼有二五義一。一當 T2217_.59.0762c12: 相即空。空故是道。非レ謂二此三即是佛法○
T2217_.59.0762c17: 同。故無行經云。婬欲即是道。恚癡亦復然。如 T2217_.59.0762c18: レ是三法中具二一切佛法即斯義。又如下虚空 T2217_.59.0762c19: 出過衆相一而萬像具依上。故下經云。虚空無垢
T2217_.59.0762c22: レ入二第三劫一時先觀二性空無相菩提一超二第三 T2217_.59.0762c23: 重無明極細妄執一證二得極無自性瑜伽之心一 T2217_.59.0762c24: 名下超二第三劫一行上。約二所度*惑二名第三劫行一。 T2217_.59.0762c25: 約二所證法一名二淨菩提心一○眞言初住於二一 T2217_.59.0762c26: 分無明一不斷而斷名レ超二第三而極細妄執一。然 T2217_.59.0762c27: 猶有二四十一品無明一故云二解脱業煩惱而業 T2217_.59.0762c28: 煩惱具依一。變レ毒爲レ藥。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二解脱
T2217_.59.0763a03: 顯家之佛滯二斷常二行一未レ出二業煩惱之苦 T2217_.59.0763a04: 依一。故大日經中説二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一。華嚴・寶雲
T2217_.59.0763a08: 各據二一義一影略互顯歟。自宗十地有二本有性 T2217_.59.0763a09: 徳修生顯徳二義一。疏家約二本有無垢十地一故。 T2217_.59.0763a10: 無間道地前諸惑斷盡故。疏第三云。但知二心 T2217_.59.0763a11: 垢盡處戲論不行一即是第六無畏依。更欲二如
T2217_.59.0763a17: 六分明昧大日經疏第四微細妄執等是也
T2217_.59.0763a20: 上横義也。依二十住心論一前九種住心皆是因 T2217_.59.0763a21: 也。是地前也。第十即果也。即地上也。竪論二 T2217_.59.0763a22: 次第淺深一皆是眞言地前行相也。横觀二智智 T2217_.59.0763a23: 平等一即地上行相也。又義疏中釋二今經文一
T2217_.59.0763a26: 順成。以二此心兩字一應流下二句一矣。或讀二文 T2217_.59.0763a27: 點一皆爲二順釋一。謂如レ是初心佛成佛・因説。上 T2217_.59.0763a28: 二句釋二成佛義一下二句釋二因義一也。故住心論 T2217_.59.0763a29: 中引二疏今文一合レ經局二成佛因文一矣。於業下 T2217_.59.0763b01: 文下別釋。行者已下文是也。故疏第三引二 T2217_.59.0763b02: 今文一云二如前所説解脱一切業煩惱等一除二 T2217_.59.0763b03: 初二句一矣。但佛説兩字廣貫二下文一故再釋歟。 T2217_.59.0763b04: 二者於業已下文又爲二所釋一也。置二故字一以二 T2217_.59.0763b05: 反順義一成二上佛因之義一故。所謂上先作二盛 T2217_.59.0763b06: 敷成種釋一合二解脱具依等經一。故抄上釋云。 T2217_.59.0763b07: 於業煩惱解脱即是如二蓮開敷一。而業煩惱具
T2217_.59.0763b10: レ斷故云二成種一。寶鑰云。望二前顯教一極果於二後 T2217_.59.0763b11: 祕心一初心者即此意矣。次行者以下釋更述二 T2217_.59.0763b12: 別義一也。若依二頓證人一。微細亦初地盡故云 T2217_.59.0763b13: レ爾歟。前義約二漸證人一兼顯二顯密差別一歟。大 T2217_.59.0763b14: 師顯密分別爲レ二要但依二前義一也。若爾依二後 T2217_.59.0763b15: 義一不二成佛因義一乎。謂知レ無レ非二佛事一即頓證 T2217_.59.0763b16: 之因故云二成佛因一耳。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。或又約二顯果一後惑不レ存故云レ無レ非二佛 T2217_.59.0763b19: 事一。依二密因一後*惑未レ盡故云二果復成種一。前後 T2217_.59.0763b20: 相成而成二一義一矣。或又釋論中熏離・熏倶作二 T2217_.59.0763b21: 二釋一。今釋當二第二是一味故釋一歟。問。無非 T2217_.59.0763b22: 佛事悟唯在諸*惑斷盡位一*耶。答。准二釋論 T2217_.59.0763b23: 染淨始覺悟一可レ爾歟。故仁王經云。菩薩未二 T2217_.59.0763b24: 成佛一時以二菩提一爲二煩惱一。菩薩成佛時以二
T2217_.59.0763b27: 者寶鑰云。初發心時便成二正覺一宜二其然一也
T2217_.59.0763c03: 果同二密初心一。故彼具文云。是因是心望二前顯 T2217_.59.0763c04: 教一極果。於二後祕心一初心。初發心時便成二正
T2217_.59.0763c09: 華嚴文一成二祕宗義一。例如二智論是助佛道初 T2217_.59.0763c10: 門之文一矣。問。龍樹付法亘二顯密一報佛唯 T2217_.59.0763c11: 説レ顯故相例不レ齊。故大師雖三智論爲二顯密 T2217_.59.0763c12: 差別之證一。華嚴不レ爾。如何。答。傳持龍樹既 T2217_.59.0763c13: 知レ密。能説如來不レ思レ祕。故大師釋云。應化
T2217_.59.0763c16: 釋論所引大本華嚴一成二顯密義一畢。但初發 T2217_.59.0763c17: 心者如レ云二初心一未二必發心住一歟。或隨義轉 T2217_.59.0763c18: 用矣 T2217_.59.0763c19: 若住此不思議解脱時等者。極無自性心在二 T2217_.59.0763c20: 初地一故云二住不思議等一也。故下文云。轉二生
T2217_.59.0763c23: 雖二地前一何不レ云二不思議乎。答。既下文云二不 T2217_.59.0763c24: 思議地一豈非二初地以上一乎。今文意迴向滿心 T2217_.59.0763c25: 垢悉盡入二初地一時。開二一切業煩惱無非佛事 T2217_.59.0763c26: 悟。故云二不思議地一也。故疏第七云。若到二修 T2217_.59.0763c27: 行地一授二不思議果一。此修行地即是淨菩提 T2217_.59.0763c28: 心初法明門。例如三聲聞見諦已後復入二修道
T2217_.59.0764a06: 坊草了是偏爲紹隆佛法回向菩提而已
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。且約二大師十住心一者有二 T2217_.59.0764a14: 多意一。或唯蘊無我爲始。極無自性爲終。上 T2217_.59.0764a15: 三劫文各存二二意一故疏云。越世間三妄執出
T2217_.59.0764a18: レ始。下文中世間八心爲二一毫善一。故持齊爲 T2217_.59.0764a19: レ始。又上文云。若住二此不思議解脱一時是眞阿
T2217_.59.0764a24: 心一初劫除二世間心一。下六無畏擧二世間心一無二 T2217_.59.0764a25: 祕密心一。故前後合論始終各有兼二正一耳。或 T2217_.59.0764a26: 始可レ通二第一心一。彼又有二知過義一。故寶鑰云。
T2217_.59.0764a29: 尚丘云。金玉未レ成レ器。礦古猛反。金璞金玉
T2217_.59.0764b03: 譬如收彼頑石置在家中者。問。譬説中既無二 T2217_.59.0764b04: 此意一。何合説中示二此義耶 答。今文中譬合互 T2217_.59.0764b05: 顯圓二世間三心一也。故有二此句一。所謂合中。是
T2217_.59.0764b10: 嬰童心也。受二三歸戒一是護戒故。前譬中此心 T2217_.59.0764b11: 無レ文。又譬説中。猶有如意寶在石礦之中
T2217_.59.0764b14: 次以三種三心等者。有人云。見・修・無學三道 T2217_.59.0764b15: 云二三種一。此三道各有下越二三妄一之心上故云二三 T2217_.59.0764b16: 種三心一。但云二拔業煩惱者擧二無學三心一顯二
T2217_.59.0764b19: 聞・縁覺・證寂然界三乘人各經二同三道一斷二彼 T2217_.59.0764b20: 三妄一。然聲聞空レ我故攝二唯蘊無我一。縁覺與二
T2217_.59.0764b23: 心云二三種三心一。三種即三心也。又有義同第 T2217_.59.0764b24: 二義也。私云。第二義違二住心淺深一。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: 心可レ云二三種心一後三字無用乎。初義無難 T2217_.59.0764b27: 歟 T2217_.59.0764b28: 爾時生於佛家等者。此文有二二意一。或攝祕 T2217_.59.0764b29: 密一或屬二極無自性心一。合二灰水使淨生二於佛 T2217_.59.0764c01: 家一合二在憧雨寶一之故。即知極無唯在二地前一 T2217_.59.0764c02: 也。地前地上是顯密界畔故。故寶鑰釋二顯
T2217_.59.0764c08: 密。若行者已下述二頓機入一祕也。直從眞言 T2217_.59.0764c09: 門直字此意矣。所謂迂迴直往雖二巧度拙度 T2217_.59.0764c10: 不同一倶入二初地金剛寶藏一故云二獲寶無異 T2217_.59.0764c11: 路一也。意漸頓修行雖二是顯密異路一入二初地一
T2217_.59.0764c14: 分明故。況復三劫各置二次言一簡レ濫若生於 T2217_.59.0764c15: 佛家文更明二直言初地一。何不レ置次言乎。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: 非レ釋二經世間宗奉常應供養文一乎。上疏文見 T2217_.59.0764c18: レ歎二極無徳一。故即知今文成二極無義理一也。但 T2217_.59.0764c19: 至二合譬二重一者於二極無一有二斷惑證理二重一。 T2217_.59.0764c20: 無間・解脱如レ次地前地上故。然次生極無自 T2217_.59.0764c21: 性句雖下通二斷證總句且約斷惑邊一合別譬一 T2217_.59.0764c22: 也。又大師釋者。大顯密對辨時雖云拂二外 T2217_.59.0764c23: 塵一於二顯中一斷證異故非無レ得レ寶。故寶鑰叙二 T2217_.59.0764c24: 第九心一云。初心之佛其徳不思議。萬徳始顯
T2217_.59.0764c27: 乎。然猶望二三密寶時彼非二眞寶一故云二未開 T2217_.59.0764c28: 藏一也。又於二初地位有二遮表一。顯乘極位寄同 T2217_.59.0764c29: 祕密遮情一故云二雨藏一。一心三密雖レ異同初地 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 758 759 760 761 762 763 764 765 766 767 768 769 770 771 772 773 [行番号:有/無] [返り点:有/無] [CITE] |