大正蔵検索


punctuation    Hangul    Eng   

Citation style A:
Citation style B:
()
Citation style C:
()
Citation style D:
()
TextNo.
 Vol.
Page

  INBUDS
INBUDS(Bibliographic Database)
  Digital Dictionary of Buddhism
電子佛教辭典
パスワードがない場合は「guest」でログインしてください。
Users who do not have a password can log in with the userID "guest".

本文をドラッグして選択するとDDBの見出し語検索結果が表示されます。

Select a portion of the text by dragging your mouse to view all terms in the text contained in the DDB. ・

Password Access Policies

大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59

[First] [Prev+100] [Prev] 654 655 656 657 658 659 660 661 662 663 664 665 666 667 668 669 [Next] [Next+100] [Last] [行番号:有/無]   [返り点:無/有] [CITE]

T2217_.59.0645a01: 譬如春陽等者。此有二義。或前例證此譬説
T2217_.59.0645a02: 也。從得離疑網句還例如文讀之。若爾今
T2217_.59.0645a03: 經譬説。依若無機人等釋今經會座有實
T2217_.59.0645a04: 行歟。答。容有之義也。非有實行。或云。有
T2217_.59.0645a05: 實行也。又義。從發起深益還例如讀之。
T2217_.59.0645a06: 即例證中譬説也。故抄云。無機即闡提五千
T2217_.59.0645a07: 之輩。雖遇靈山法華際會。由無佛種性故
T2217_.59.0645a08: 而不能發起深固大菩提願二利之益文私
T2217_.59.0645a09: 云。此等例證一分相似歟。其故彼此二經問
T2217_.59.0645a10: 答三聖二聖雖異。大日･釋迦現瑞金手･彌勒
T2217_.59.0645a11: 疑問相同。文殊指名體。釋迦印演説擬大日
T2217_.59.0645a12: 印廣説也。然彼文殊答是序分也。此大日答
T2217_.59.0645a13: 即正宗也。又彼依身子問説。此依金手疑
T2217_.59.0645a14: 直説故非全同耳。凡作如此儀式是爲未
T2217_.59.0645a15: 來衆生也。故下釋云。亦爲未來弟子明
T2217_.59.0645a16: 此囑耳文春陽之始等者。抄云。禮記月令
T2217_.59.0645a17: 云。春之月天氣下降地氣上騰天地和同草
T2217_.59.0645a18: 木萠動。季春之月生氣漸盛陽氣發洩。又易
T2217_.59.0645a19: 曰。天地解而雷雨作。雷雨作百果草木皆甲
T2217_.59.0645a20: 坼。雷風者陰陽相勃出聲之謂也。穀梁傳云。
T2217_.59.0645a21: 陰陽相薄感而爲雷。風者氣也。又雷即風
T2217_.59.0645a22: 也。積風成雷。鼓動者易曰。雷以鼓之。風以
T2217_.59.0645a23: 動之。雨以潤之。莩者苞中白皮。殼即甲也。
T2217_.59.0645a24: 此上皆喩動執之徒得離疑網略抄
T2217_.59.0645a25: 大日經疏指心鈔卷五終
T2217_.59.0645a26: 御本記云
T2217_.59.0645a27:   建治元年五月比。於高野山傳法院。以傳
T2217_.59.0645a28: 法會談義之次草畢。同七月比。於醍醐寺
T2217_.59.0645a29: 中性院。託他人令清書畢自拭老眼加
T2217_.59.0645b01: 點畢。若九牛一毛合佛意者。願以彼功
T2217_.59.0645b02: 徳爲九品往生因矣。披覽人必可令訪
T2217_.59.0645b03: 菩提矣
T2217_.59.0645b04:   金剛佛子頼瑜生年五十歳
T2217_.59.0645b05:
T2217_.59.0645b06:
T2217_.59.0645b07: 大日經疏指心鈔卷第六
T2217_.59.0645b08:   疏卷第一之六
T2217_.59.0645b09: 預測如來等者。或云。金剛手見瑞相之條末
T2217_.59.0645b10: 而悟内證之宗本故云測加持深意也。故
T2217_.59.0645b11: 云善哉。又能下金剛手以五喩顯一切智
T2217_.59.0645b12: 功徳而作大會生解因縁。即測聖心不失
T2217_.59.0645b13: 機會。又云善哉也云云私云。仰測下二句如
T2217_.59.0645b14: 次結上兩義也。此意仰測聖心不失機會
T2217_.59.0645b15: 可讀也。又義。今文次歎宗本條･末也。謂
T2217_.59.0645b16: 實智宗本是加持深意故。權智瑞相即生解因
T2217_.59.0645b17: 縁故。例如法華藥草喩品善哉善哉文釋歎
T2217_.59.0645b18: 權實二智矣。依此意。預測二字貫又能已下
T2217_.59.0645b19: 文讀之。仰測又爾也。二義中前義爲勝。上
T2217_.59.0645b20: 既明見末悟本之義畢。次金剛手説五喩
T2217_.59.0645b21: 爲生解因縁。然後如來云善哉善哉。豈漏
T2217_.59.0645b22: 五喩義耶。故上釋云。金剛手觀知獨一法
T2217_.59.0645b23: 界加持之相測加持深
意義也		先喩其功徳五喩功
徳也		發
T2217_.59.0645b24: 起大會生解之機矣作生解因
縁義也		　文理倶得故
T2217_.59.0645b25: 前義爲勝耳
T2217_.59.0645b26: 我觀一切等者。此下釋第三善哉也。三句
T2217_.59.0645b27: 同攝一切祕深事故復歎也。一切天人等
T2217_.59.0645b28: 者外金剛部八部等。淺行諸菩薩者第二重
T2217_.59.0645b29: 諸菩薩等也。金剛手是第一重聖衆也。若
T2217_.59.0645c01: 依深祕門四重聖衆雖無優劣。若依淺略
T2217_.59.0645c02: 門四重圓壇非無淺深。仍望第一重而第
T2217_.59.0645c03: 二重云淺行也。又義。指加持世界實行人
T2217_.59.0645c04: 歟。然前義爲善。加持世界人既非會座衆。
T2217_.59.0645c05: 何云無能發問矣。問。守護經第一云爾時法
T2217_.59.0645c06: 自在王菩薩而白佛言。彼一切智諸佛境界
T2217_.59.0645c07: 三昧以何法而爲其因復以何法而爲根
T2217_.59.0645c08: 本云何修行云何究竟略抄此中根本修行第
T2217_.59.0645c09: 二句中大悲萬行歟。既自在王菩薩發三句
T2217_.59.0645c10: 問。若爾何云無能發問者耶。答。彼經説文大
T2217_.59.0645c11: 旨同今經。可謂同本異譯。設雖通餘菩薩
T2217_.59.0645c12: 發問。爲歎金剛手且作此釋何失。金剛手
T2217_.59.0645c13: 功徳倍増者。實雖久已通達。爲未來流布
T2217_.59.0645c14: 准常説法得益之義示現此相歟
T2217_.59.0645c15: 復明於所受法等者。此下釋經汝當等文也。
T2217_.59.0645c16: 謂於今經文有二意。初釋意諦聽作意者
T2217_.59.0645c17: 顯令金剛手於受法無漏失也。亦爲以下
T2217_.59.0645c18: 釋意眞言教自受法樂説故。法界宮無當機
T2217_.59.0645c19: 故。大日如來爲令金剛手諦聽作意爲未來
T2217_.59.0645c20: 衆生流布此教殊明此囑也爲言諦聽作
T2217_.59.0645c21: 意文云此囑也。又義。以如來已下皆爲汝
T2217_.59.0645c22: 當等釋也。意依善哉加持故功徳倍増。又
T2217_.59.0645c23: 依此加持故受法無漏失也
T2217_.59.0645c24: 亦爲未來弟子者。或云。自性會中未來入故
T2217_.59.0645c25: 云未來弟子也。私云。今經雖三世常恒説
T2217_.59.0645c26: 且約傳法聖者流傳云未來歟。故經云我
T2217_.59.0645c27: 當來世時等矣
T2217_.59.0645c28: 深心受法之儀式也者。抄云。深心曰諦囑
T2217_.59.0645c29: 耳曰聽。聽音察理名善作意矣。此意以
T2217_.59.0646a01: 今文爲亦爲已下一釋也私云。今此句上
T2217_.59.0646a02: 兩釋總結也。復明於所受法等約金剛手釋
T2217_.59.0646a03: 諦聽作意義。亦爲以下約未來衆生釋
T2217_.59.0646a04: 諦聽作意義也。此等皆深心受法之儀式故
T2217_.59.0646a05: 云爾也
T2217_.59.0646a06: 故釋論云等者。智論第一云。復次如是義者。
T2217_.59.0646a07: 若人心善直信是人可聽法。若無是相則不
T2217_.59.0646a08: 解。如所説偈。聽者但
觀異本		如渇飮一心入於語
T2217_.59.0646a09: 義中踊躍聞法心悲喜。如是之人應爲説
T2217_.59.0646a10: ＊矣。私云。作意是驚覺義。信是心淨義。唯善
T2217_.59.0646a11: 遍行雖異受法聽法義同故引證矣。或深心
T2217_.59.0646a12: 義通作意及信歟。抄云。疏得深信力者謂深
T2217_.59.0646a13: 心淨信。此信有力得離疑惑＊矣
T2217_.59.0646a14: 無盡意經等者。抄云。疏指無盡意經未見
T2217_.59.0646a15: 其文。如智度論云。有人若聞若受阿字印
T2217_.59.0646a16: 教時當得二十種功徳抄具出二十
種徳撿可見		疏第十
T2217_.59.0646a17: 六云。如大本中有二十種勸令聽法之相。佛
T2217_.59.0646a18: 爲執金剛除一切塵垢及修行眞言行諸
T2217_.59.0646a19: 菩薩等法要未具不得疾成無上菩提今
T2217_.59.0646a20: 復以滿足前義令法要圓滿。若不知解此
T2217_.59.0646a21: 則前法皆未周悉。以此因縁勸令諦持也。
T2217_.59.0646a22: 如此二十種因縁當廣説＊矣
T2217_.59.0646a23: 金剛手菩提心爲因等者。守護經第一云。善
T2217_.59.0646a24: 男子。此深三昧以菩提心而爲其因。以大
T2217_.59.0646a25: 慈悲而爲其根本。方便修習無上菩提以
T2217_.59.0646a26: 爲究竟＊矣
T2217_.59.0646a27: 藉四大衆縁故得生根者。今三句配立故種･
T2217_.59.0646a28: 根･果次第也。若對十心芽･莖･枝･葉･敷花皆
T2217_.59.0646a29: 根攝。三心十心開合異故。芽莖等對果實
T2217_.59.0646b01: 有根義故。問。若爾四大縁三句中何攝耶。
T2217_.59.0646b02: 答。或大悲攝。故下釋云大悲地界等。根是萬
T2217_.59.0646b03: 行大悲爲縁生萬行故。又義。種子四大因
T2217_.59.0646b04: 縁雖異皆能生故因句攝
T2217_.59.0646b05: 然以中智觀之等者。智論第五云。不生不滅
T2217_.59.0646b06: 不斷不常不一不異不去不來因縁生法滅
T2217_.59.0646b07: 諸戲論＊矣。嘉祥大乘玄第二云。因縁即八
T2217_.59.0646b08: 不。八不即是因縁＊矣。又云。説因縁相所謂
T2217_.59.0646b09: 不生不滅也＊矣。准此釋。今不生不滅因果
T2217_.59.0646b10: 義成者八不因縁也。生滅斷常戲論之相是
T2217_.59.0646b11: 彼八迷戲論也。今中智觀者彼智度所説八
T2217_.59.0646b12: 不中道觀也。以彼中道觀離八迷類顯今
T2217_.59.0646b13: 行者觀心實相出人法戲論也。叉准菩提
T2217_.59.0646b14: 心論中眞言機云上智顯教大乘智云中智
T2217_.59.0646b15: 歟。以顯中智觀爲譬顯密乘智觀也。兩本
T2217_.59.0646b16: 義釋不生不滅下有非不生非不滅之六字
T2217_.59.0646b17: 也
T2217_.59.0646b18: 於内證所行得深信力等者。疏第三釋信諸
T2217_.59.0646b19: 佛菩薩文云。又此行者於衆縁事相皆以
T2217_.59.0646b20: 諦信行之。以此深心淨心離疑惑故漸得
T2217_.59.0646b21: 法驗現前。復由法驗現前故信解轉増不可
T2217_.59.0646b22: 阻壞＊矣私云。准此文。深信信解似約一人
T2217_.59.0646b23: 初後歟。但至下釋。以今文同深信矣。又下
T2217_.59.0646b24: 釋有大信解勤勇深信文云。此信解梵音阿
T2217_.59.0646b25: 毘因底。謂明見是理心無疑慮○下云深
T2217_.59.0646b26: 信者。此信梵音捨攞駄。是依事依人之信。
T2217_.59.0646b27: ○與上文信諸佛菩薩義同。○若人聞説
T2217_.59.0646b28: 如上不思議法界。以宿殖善本神情明利故
T2217_.59.0646b29: 即能忍受其言知衆生心中決有此理。名
T2217_.59.0646c01: 爲信解。又先世已曾親近善知識故。於三
T2217_.59.0646c02: 寶縁深雖不可比量籌度處即能懸信故
T2217_.59.0646c03: 曰深信＊矣。或云。信解常途信也。深信今教
T2217_.59.0646c04: 信也。報恩院僧正仰云。深信者但信也。信解
T2217_.59.0646c05: 者具領解信也。二倶雖今教信深信勝
T2217_.59.0646c06: 歟。今教以信爲本故。故第三上釋云。謂此
T2217_.59.0646c07: 宗初入法門時意尤淺近難識。且三乘實相
T2217_.59.0646c08: 無不離於文字。而眞言者要須口誦梵文
T2217_.59.0646c09: 心亦觀之。或屈申身分支節猶如戲弄。或
T2217_.59.0646c10: 修三昧。乃觀女人之像忿怒等形。或以水
T2217_.59.0646c11: 灌頂。或造火壇。若欲以心識籌量則加持
T2217_.59.0646c12: 之迹又不可見。自非具深信者安得不
T2217_.59.0646c13: 疑慮耶。又此行者於此衆縁事相皆以
T2217_.59.0646c14: 諦信行之＊矣。又木幡上人義云。深信･信解
T2217_.59.0646c15: 如次利鈍二人。猶如立解二分機。信即悟
T2217_.59.0646c16: 法故云深信。信而解故云信解矣
T2217_.59.0646c17: 離業<#0646_14/>壽生成就眞性生者。抄云。謂離如是
T2217_.59.0646c18: 業＊壽生故而得眞實菩提性生＊矣。又疏上
T2217_.59.0646c19: 釋云。一切蘊阿頼耶業壽種子皆悉焚滅得
T2217_.59.0646c20: 至虚空無垢菩提心＊矣。准此釋眞性生者
T2217_.59.0646c21: 菩提心生即因句也。萬行功徳如次根･究竟
T2217_.59.0646c22: 二句歟。或萬行即功徳也。菩提心直生大悲
T2217_.59.0646c23: 萬行故。從此増長釋同第二劫漸次滋長文
T2217_.59.0646c24: 故。又義。於内證乃至堅固不動菩提心句。深
T2217_.59.0646c25: 信力即白淨信心義故。次離業等二句從菩
T2217_.59.0646c26: 提心種生大悲根也。萬行等二句從悲根
T2217_.59.0646c27: 生萬行芽莖等義也。或又堅固不動本有菩
T2217_.59.0646c28: 提心。眞性生修生菩提心也。又義。得深信力
T2217_.59.0646c29: 者生死中諦信也。眞性生菩提心爲因也
T2217_.59.0647a01: 若望生死中等者。或云。地前三劫分位皆
T2217_.59.0647a02: 云生死所殖善根也。疏第二云。此心極無自
性心
T2217_.59.0647a03: 望前二劫住心論云
他縁一道		猶如蓮華盛敷。若望後
T2217_.59.0647a04: 二心。論云根
究竟		即是果復成種＊矣。又住心論云。
T2217_.59.0647a05: 是因是心望前顯教極果。於後祕心初心
T2217_.59.0647a06: ＊矣。准此等釋。一道心已前可云生死善
T2217_.59.0647a07: 歟。私云。今住心品意以十地盡修行次位。
T2217_.59.0647a08: 謂以十信三賢行攝十地不立地前位故
T2217_.59.0647a09: 云信解行地。信十信。解三賢解行。行十地萬
T2217_.59.0647a10: 行也。故未發淨菩提心前皆薄地凡夫故
T2217_.59.0647a11: 云生死中。我等未發菩提心前隨分修三
T2217_.59.0647a12: 密行凝五相觀故指彼云生死所殖善。故
T2217_.59.0647a13: 五祕密經云。纔見曼荼羅能須臾項淨信以
T2217_.59.0647a14: 歡喜心瞻覩故。則於阿頼耶識中種金剛
T2217_.59.0647a15: 界種子＊矣。以須臾淨信殖金界種故。指
T2217_.59.0647a16: 此等云生死所殖善也。次下釋云。四威儀
T2217_.59.0647a17: 之中作意修習現生證得初地＊矣。四威儀
T2217_.59.0647a18: 修習今如説而行等也。證得初地即菩提心
T2217_.59.0647a19: 爲因也。又三摩地軌云。晝夜四時精進修現
T2217_.59.0647a20: 世證得歡喜地＊矣。今經供養行修行從是
T2217_.59.0647a21: 初發心即此意矣。今教意機根雖萬差。不
T2217_.59.0647a22: 過一生二生二類。然即身成菩提以現世
T2217_.59.0647a23: 證得歡喜地文證之。若地前存位不可云
T2217_.59.0647a24: 即身。三賢又菩薩位故。故知若一生若二生
T2217_.59.0647a25: 從薄地凡夫或至佛果或至初地。初心凡
T2217_.59.0647a26: 夫此生證悟判文無異論者歟。爰知。初地已
T2217_.59.0647a27: 前生死中者具縛地也。晝夜四時精進修豈
T2217_.59.0647a28: 非具縛行耶。問。今宗又立地前次位明文
T2217_.59.0647a29: 雲披。疏中四十二地階次不同＊矣。禪要問
T2217_.59.0647b01: 法身讃等儀軌本經等亦立地前位。今疏十
T2217_.59.0647b02: 六重深行三劫六無畏等豈非地前位＊耶。
T2217_.59.0647b03: 答。凡地前立位是鈍機難解故且順常途
T2217_.59.0647b04: 擬宜外迹而爲令人知開説功徳品數。例
T2217_.59.0647b05: 如天台云法在一心説必次第也。依之疏
T2217_.59.0647b06: 第三云。若觀前人未有深解之機。則順常
T2217_.59.0647b07: 途隨文爲釋。若已利根智惠。則當演暢深
T2217_.59.0647b08: 密而教授之＊矣。禪要地前三賢得除蓋障
T2217_.59.0647b09: 者今初地三昧順如常開三賢也。法身讃又
T2217_.59.0647b10: 以初地金薩開説也。凡今教意薄地晝夜四
T2217_.59.0647b11: 時行功積觀行圓滿頓斷三妄得初地淨菩
T2217_.59.0647b12: 提心也。故大師釋云。頓越三妄入心眞
T2217_.59.0647b13: ＊矣。＊心眞者眞淨菩提心也。既云頓＊越三
T2217_.59.0647b14: 妄。不可有地前斷惑義也。若爾實修實證
T2217_.59.0647b15: 時初地頓斷頓證故無過。問三劫六無畏二
T2217_.59.0647b16: 障惑斷證二空理。何無地前斷＊惑義＊耶。
T2217_.59.0647b17: 頓＊越三妄約一類頓機。漸機豈非地前斷
T2217_.59.0647b18: 惑＊耶。答。今教意有利鈍故。地前凡夫
T2217_.59.0647b19: 位三密行雖有遲速。入初地時不問利
T2217_.59.0647b20: 鈍。皆三妄頓斷得淨菩提心也。三劫二障
T2217_.59.0647b21: 漸斷是如常時分義。今以初地所證功徳
T2217_.59.0647b22: 寄彼而顯云三劫瑜祇行也。六無畏中以
T2217_.59.0647b23: 無我無畏同不生愛慢等。實非眞實行
T2217_.59.0647b24: 者斷愛慢。不生愛著故云爾也。猶如不
T2217_.59.0647b25: 淨觀治貪矣。今宗又非無頓漸機。彼皆
T2217_.59.0647b26: 於初地已上十六生論之。依之大師釋於
T2217_.59.0647b27: 十六大生示頓漸利鈍異。疏第六卷中從
T2217_.59.0647b28: 開發淨菩提心入菩薩位至中胎藏出頓
T2217_.59.0647b29: 漸超三類。故知地前開次位順如常教道
T2217_.59.0647c01: 施設。地上是頓漸實證位也。依之疏第二
T2217_.59.0647c02: 卷釋初地云。從此無有待對＊矣。地前行
T2217_.59.0647c03: 皆寄如常説。初地已上正眞言次位故作
T2217_.59.0647c04: 此釋也。故第三云。離垢地以去於自地觀
T2217_.59.0647c05: 心中修漫荼羅行矣。離垢初地。虚空無
T2217_.59.0647c06: 垢位。眞言實行次位故云自地也。上釋云。
T2217_.59.0647c07: 則雖十地菩薩尚非其境界。況餘生死中
T2217_.59.0647c08: 人＊矣。此乃擧眞言修生行者凡聖也。又
T2217_.59.0647c09: 第七云。如來知見一切衆生法爾成就不如
T2217_.59.0647c10: 實覺故名生死中人略抄我等眞言體相雖
T2217_.59.0647c11: 法爾成就。未入初地時不如實覺故。爲
T2217_.59.0647c12: 生死人也爲言然隨分非無三密五相觀行
T2217_.59.0647c13: 耳。譬中即生諦信如説而行等者生死中行
T2217_.59.0647c14: 也。知識詞勤修方便是也。漸見前相者初
T2217_.59.0647c15: 地菩提心也。知識語云而開發之是也。修
T2217_.59.0647c16: 勝加行者知識詞周給一國等歟。然望根究
T2217_.59.0647c17: 竟云前相也。文永十二年五月上旬於
傳法院大會予始成此義		或以覩佛
T2217_.59.0647c18: 法前相者指生死善根望菩提心果云前
T2217_.59.0647c19: 相歟。如唯識論中云。道火前相故亦名燸。
T2217_.59.0647c20: 可讀文點。施切不已漸見前相也。菩
T2217_.59.0647c21: 提心論云。若纔見者即名見眞勝義諦文此
T2217_.59.0647c22: 意也。此開地前位也。爾時下釋菩提心也。
T2217_.59.0647c23: 離疑惑心是白淨信心義也。堪能下擧根句
T2217_.59.0647c24: 顯因勝能也問。諦信豈非白淨信心＊耶。
T2217_.59.0647c25: 答。諦信薄地凡夫須臾淨信也非淨菩提心
T2217_.59.0647c26: 也。故疏第三云。又行者於衆縁事相皆以
T2217_.59.0647c27: 諦信行之。若勤苦多時未蒙現益。爾時自
T2217_.59.0647c28: 思惟○惑障重故文初地淨信無現益耶又。
T2217_.59.0648a01: 云惑障重乎。故知今諦信非淨菩提心也。
T2217_.59.0648a02: 前義爾時以下文釋成見前相之意也
T2217_.59.0648a03: 譬如有人等者。謂以涅槃經貧女伏藏譬爲
T2217_.59.0648a04: 今經菩提心之譬歟。故涅槃經第八云。善
T2217_.59.0648a05: 男子。如貧女人舍内多有眞金之藏。家人
T2217_.59.0648a06: 大小無有知者。時有異人善知方便語
T2217_.59.0648a07: 貧女人。我今雇汝。汝可爲我芸除草穢。女
T2217_.59.0648a08: 人答言。我今不能。汝若能示我子金藏。然
T2217_.59.0648a09: 後乃當速爲汝作是。人答言。我知方便能
T2217_.59.0648a10: 示汝子。女人復言。我家大小尚自不知。
T2217_.59.0648a11: 況汝能知。是人答言。我今審能。女人＊復言。
T2217_.59.0648a12: 我亦欲見幷示我。是人即於其家掘出金
T2217_.59.0648a13: 藏。女人見已心生歡喜生奇特想宗仰是
T2217_.59.0648a14: 人。善男子。衆生佛性亦復如是。一切衆生不
T2217_.59.0648a15: 能得見。如彼寶藏貧人不知○善方便者
T2217_.59.0648a16: 即是如來。貧女人者即是一切無量衆生。眞
T2217_.59.0648a17: 金藏者即佛性也文
T2217_.59.0648a18: 即是白淨信心義也者。釋摩訶衍論釋信云。
T2217_.59.0648a19: 令心性純淨明白文唯識論釋信云。心淨
T2217_.59.0648a20: 爲性文故云白淨信心也。若依深祕菩
T2217_.59.0648a21: 提心即白色圓形。故云白淨歟。問。能求
T2217_.59.0648a22: 菩提心專智惠爲體。何云信耶。答。信相
T2217_.59.0648a23: 應惠是菩提心體故。若與信不倶起惠不
T2217_.59.0648a24: 淨故。若非惠者何有知自心。菩提翻覺
T2217_.59.0648a25: 知故也。若無信豈有心淨義。智淨依信
T2217_.59.0648a26: 故云淨信。猶如云念住矣。但智論中非
T2217_.59.0648a27: 由惠等者遮不與信相應之惠歟。故智論
T2217_.59.0648a28: 云。佛法大海信爲能入智爲能度文或初
T2217_.59.0648a29: 入專依信故非終無惠矣。或疏第三云。一
T2217_.59.0648b01: 切善法以信爲首。當最初説之文或云。菩
T2217_.59.0648b02: 提所求果。菩提之心故云菩提心。若爾但信
T2217_.59.0648b03: 歟。私云。依主持業隨宜。准性相釋。信不
T2217_.59.0648b04: 獨起必與惠倶起故。法界無差別論疏云。菩
T2217_.59.0648b05: 提此云覺。謂佛果大覺。於此大覺起心正
T2217_.59.0648b06: 求。從境目心。故云菩提心。又釋。准下自
T2217_.59.0648b07: 性淨心則是性淨菩提。故云菩提心。此乃菩
T2217_.59.0648b08: 提即心故文私云。此釋持業約本有依主就
T2217_.59.0648b09: 修生也。今徴云何菩提。菩提心論中云菩
T2217_.59.0648b10: 提爲因。皆依修生而作持業歟。或又依主。
T2217_.59.0648b11: 又名能求故
T2217_.59.0648b12: 釋論亦云等者。智論第一云。問曰。佛經何以
T2217_.59.0648b13: 故初稱如是語。答曰。佛法大海信爲能入
T2217_.59.0648b14: 智爲能度。如是者即是信也。○如梵天王
T2217_.59.0648b15: 請佛初轉法輪○受梵天王等諸天請説
T2217_.59.0648b16: 法。以偈答曰。我今開甘露味門。若有信者
T2217_.59.0648b17: 得歡喜。於諸人中得妙法。非惱他故而爲
T2217_.59.0648b18: 説。佛此偈中不説布施得歡喜。亦不説
T2217_.59.0648b19: 多聞持戒忍辱精進禪定智惠人得歡喜。獨
T2217_.59.0648b20: 説信人。佛意言。我法第一甚深微妙。無量無
T2217_.59.0648b21: 數不可思議不動不倚不著。無所得法。非一
T2217_.59.0648b22: 切知見則不能解。是故法中信力能初入。
T2217_.59.0648b23: 非布施持戒等能初入佛法文智證抄云。今
T2217_.59.0648b24: 案言信力者即三句中初菩提心也。唯一
T2217_.59.0648b25: 切智人能解了此心耳文般若寺抄云。信義
T2217_.59.0648b26: 如法華疏○又如梵天王請轉法輪時佛偈
T2217_.59.0648b27: 言○又法華經汝舍利弗以信得入文私云。
T2217_.59.0648b28: 法華疏者嘉祥義疏歟。彼僧正本意三論故。
T2217_.59.0648b29: 而又彼疏以法華今文爲二乘入十信之
T2217_.59.0648c01: 證。今疏白淨信心爲十信之意歟
T2217_.59.0648c02: 次説大悲爲根者。謂於此句有二訓釋。一
T2217_.59.0648c03: 者大悲爲根可訓。大悲即根也。下釋云。所
T2217_.59.0648c04: 修萬行即大悲地界所執持故。乃至無量度門
T2217_.59.0648c05: 開發如芽莖枝葉次第莊嚴取意今釋云。根
T2217_.59.0648c06: 是能執持義。猶如樹根執持莖葉花菓云云
T2217_.59.0648c07: 前後釋意大悲爲能執持根萬行爲所執持
T2217_.59.0648c08: 芽莖葉等也問。上釋云。猶如世間種子藉
T2217_.59.0648c09: 四大衆縁故得生根文准此釋。大悲地界
T2217_.59.0648c10: 等應是能生縁。根既所生。何云大悲即根
T2217_.59.0648c11: ＊耶。答。疏第七云。淨菩提心以五字門爲
T2217_.59.0648c12: 縁生大悲根文准此釋。今四大縁者智門五
T2217_.59.0648c13: 義。非大悲故。生大悲根有何失矣。但大
T2217_.59.0648c14: 悲地界等者。若望萬行大悲幷四大能執持
T2217_.59.0648c15: 故。文點可讀大悲地界所執持故云云若
T2217_.59.0648c16: 依實義大悲望萬行雖有能持義。對智門
T2217_.59.0648c17: 五義還是所持。猶如根望芽莖等雖能持
T2217_.59.0648c18: 望大地亦爲所持矣。或又大悲是地界所
T2217_.59.0648c19: 執持也爲言上文所修萬行者不分大悲萬
T2217_.59.0648c20: 行。總云萬行歟。故下釋云。六度等皆入大
T2217_.59.0648c21: 悲句中文又義上譬種根果次第猶如十地
T2217_.59.0648c22: 配三句。今文十心次第如十地當十心也。
T2217_.59.0648c23: 十心時二地已上芽莖等三句時云根故。或
T2217_.59.0648c24: 云。若望因句種子悲句云芽莖等。若望究
T2217_.59.0648c25: 竟句芽莖等總云根也。二者疏第三云。謂
T2217_.59.0648c26: 得淨心已去從大悲生根乃至方便究竟文
T2217_.59.0648c27: 准此釋。大悲作根可訓。是萬行望究竟云
T2217_.59.0648c28: 根歟。故上釋云。種殖方便根芽漸生文種殖
T2217_.59.0648c29: 方便可類大悲歟。又今由如芽莖等文兩本
T2217_.59.0649a01: 義釋云。由如芽根莖葉等文又疏第二云。以
T2217_.59.0649a02: 種種大悲萬行淨治此地名爲根文此大悲
T2217_.59.0649a03: 萬行倶云根。准此釋。根隨宜兩點皆是。
T2217_.59.0649a04: 問。准方便爲究竟向上向下義。今二點又可
T2217_.59.0649a05: 上下義耶。答。此於向上有兩點異彼矣。
T2217_.59.0649a06: 問。若爾菩提心爲因句可有二點＊耶。答。
T2217_.59.0649a07: 其義何無。若約本有菩提心即因也。若
T2217_.59.0649a08: 約修生菩提心作因可訓歟。本有菩提心
T2217_.59.0649a09: 生修生菩提心故
T2217_.59.0649a10: 慈如廣植嘉苗等者。般若寺抄云。意慈如植
T2217_.59.0649a11: 種悲如芸除草穢言也文疏第三云。慈悲
T2217_.59.0649a12: 謂憐愍之心徹於骨髓諸有所作皆爲建立
T2217_.59.0649a13: 衆生必使成就無盡法界之樂度脱無餘衆
T2217_.59.0649a14: 生界之苦文祕藏記云。與樂爲慈拔苦爲悲
T2217_.59.0649a15: 文私云。以拔苦與樂方便令衆生安立云
T2217_.59.0649a16: 建立衆生也。藥師經云。皆以大乘而安立
T2217_.59.0649a17: 之文
T2217_.59.0649a18: 發起悲願等者。菩提心能起因也。悲願所起
T2217_.59.0649a19: 即根也。悲大悲願萬行。五大願等普賢行願
T2217_.59.0649a20: 故。所謂拔苦與樂下化有情。望無餘有情界
T2217_.59.0649a21: 生根也。妙業皆成上求菩提向一切智地生
T2217_.59.0649a22: 根也。故云皆悉生根也。此自利利他行皆
T2217_.59.0649a23: 三句中根句故云生根也。三力中法界力者
T2217_.59.0649a24: 朝譽云。所觀境隨觀心轉云法界力也。又
T2217_.59.0649a25: 眞興僧都釋三力頌云。意云。新佛功徳力
T2217_.59.0649a26: 古佛加持力法界平等力故○道場莊嚴自然
T2217_.59.0649a27: 成就。以此莊嚴迴向法界故云供養。然則
T2217_.59.0649a28: 安住故云而住也云云或云。六大法界力也。
T2217_.59.0649b01: 先師云。本覺佛性力也。即内因也。以我功徳
T2217_.59.0649b02: 力者自修行之功即自縁也。如來加持力者
T2217_.59.0649b03: 佛菩薩外縁加被即他縁也。具如釋論抄。私
T2217_.59.0649b04: 云。法界力者一切智性佛種即因也。自善及
T2217_.59.0649b05: 佛加持一切智門五義也即縁也。故疏第七
T2217_.59.0649b06: 云。淨菩提心以五字門爲縁生大悲根文
T2217_.59.0649b07: 是即因縁和合生根義也。故云即是於一切
T2217_.59.0649b08: 心法具足因縁之義也
T2217_.59.0649b09: 謂萬行圓極等者。初二句向上方便。是修顯
T2217_.59.0649b10: 自利義。次二句向下方便。垂迹利他之義也。
T2217_.59.0649b11: 後二句通二矣。祕藏記云。從凡位修行六
T2217_.59.0649b12: 度圓滿成佛故曰以方便爲究竟。成佛以
T2217_.59.0649b13: 後以大悲濟度衆生故曰方便爲究竟。向
T2217_.59.0649b14: 上向下讀文有異文祕釋云。方便有二。隨順
T2217_.59.0649b15: 菩提方便隨順衆生方便異故取意向上點云。
T2217_.59.0649b16: 方便作究竟。謂以因位萬行方便成果地
T2217_.59.0649b17: 究竟之義也。向下點云。方便爲究竟。謂
T2217_.59.0649b18: 以垂迹利物方便爲究竟之義也。般若寺
T2217_.59.0649b19: 抄云。方便爲究竟者以利他爲究竟言也
T2217_.59.0649b20: 文問。准疏第二釋至第八地以去皆名方
T2217_.59.0649b21: 便地。既八地上。若爾何今云萬行圓極。又
T2217_.59.0649b22: 云醍醐妙果屬妙覺＊耶。答。第二卷作長
T2217_.59.0649b23: 短二釋。若約長義八地上約境界同云圓
T2217_.59.0649b24: 極云妙果歟。例如四佛四菩薩雖異云醍
T2217_.59.0649b25: 醐果徳矣。若約短義果位是極解脱道故云
T2217_.59.0649b26: 爾。問。三句廢立既不同。何無以佛果爲究
T2217_.59.0649b27: 竟十地以還爲根之義。故次下釋云。萬行所
T2217_.59.0649b28: 成一切智智之果。説名方便文又第二十
T2217_.59.0649b29: 云。次成佛果入中胎即是方便句也。況非
T2217_.59.0649c01: 唯果位何有向下方便義耶。爾何。答。一切
T2217_.59.0649c02: 智智果者因果義相望不定故。對七地前萬
T2217_.59.0649c03: 行八地上約境界同義云智智果也。十心
T2217_.59.0649c04: 時八地云果中之果故。又第二十釋第二第
T2217_.59.0649c05: 三皆是大悲句文第三者第一重也第二第一
T2217_.59.0649c06: 重爲悲句。八葉屬究竟歟。若爾何唯云佛
T2217_.59.0649c07: 果矣。凡三心十心各作二釋。外更無別義
T2217_.59.0649c08: 故。又八地等位有二利行何無向下義＊耶。
T2217_.59.0649c09: 或八地上爲究竟之中約極位作此釋歟｣
T2217_.59.0649c10: 猶如眞金等者。前以種芽等譬而顯三句淺
T2217_.59.0649c11: 深。今以眞金喩示三心優劣。譬雖異所成
T2217_.59.0649c12: 義無別意矣。或云。上釋明爲因爲根爲究
T2217_.59.0649c13: 竟之義。今文述菩提大悲方便之旨。此義不
T2217_.59.0649c14: 爾。前釋菩提大悲等義分明。今又爲因等意
T2217_.59.0649c15: 顯矣。私案謂。於三句各有二。菩提心二者
T2217_.59.0649c16: 前修生今本有故。根二者前約萬行今就
T2217_.59.0649c17: 大悲故。究竟二者前約究竟今就方便故。
T2217_.59.0649c18: 問。前文中釋大悲幷方便義。今文云一切智
T2217_.59.0649c19: 智果。非究竟＊耶。答。前雖擧大悲爲顯萬
T2217_.59.0649c20: 行。所以所修萬行無量度門爲要。故又萬行
T2217_.59.0649c21: 應物方便又爲成圓極究竟義。故今文顯智
T2217_.59.0649c22: 智果即方便也。又内具方便豈非果耶
T2217_.59.0649c23: 規製中權者。抄云。規矩也。製作也。中去聲者
T2217_.59.0649c24: 不失之義也。權宜也○所有規矩製作不
T2217_.59.0649c25: 失於權宜爾＊也文規製中權可讀歟。智證
T2217_.59.0649c26: 抄云。阿闍梨云。規製之權也未詳。私謂。中
T2217_.59.0649c27: 者合也。權宜也。言規製之妙合的於宜矣
T2217_.59.0649c28: 文
T2217_.59.0649c29: 得意之妙者。抄云。莊子云。言者所以在意。
T2217_.59.0650a01: 得意而亡言。吾安得夫亡言之人而與
T2217_.59.0650a02: 之言哉。夫以利人順天下之望。雖終日
T2217_.59.0650a03: 常説即是亡言。故知亡言非扗口而不
T2217_.59.0650a04: 言。但在乎得意。可謂妙矣。今借用之文
T2217_.59.0650a05: 如摩訶般若等者。此文重釋前根究竟二
T2217_.59.0650a06: 句也。或云。爲明第三句有二利擧悲句
T2217_.59.0650a07: 爲來由也。彼者指般若所明。或又指今經
T2217_.59.0650a08: 大悲句。或通二歟。由内下釋利他方便已
T2217_.59.0650a09: 上自利方便也。問。方便是能成萬行。何所成
T2217_.59.0650a10: 果云方便＊耶。答。方便之究竟故依主立名
T2217_.59.0650a11: 歟。或方便通所成歟。疏第二云。更開佛地
T2217_.59.0650a12: 爲上上方便心文若爾持業得稱歟。或又依
T2217_.59.0650a13: 主歟。三昧道品者抄云。謂三三昧乃百八三
T2217_.59.0650a14: 昧道即八正道。品即三十七品也文疏第十
T2217_.59.0650a15: 二云。謂六度十八空三十七品禪定解脱百
T2217_.59.0650a16: 八三昧門五百陀羅尼門文總持門五百陀羅
T2217_.59.0650a17: 尼門也
T2217_.59.0650a18: 云何菩提者。前云菩提心是能求菩提心。今
T2217_.59.0650a19: 但云菩提所求果歟。云開示功徳寶所。似
T2217_.59.0650a20: 示所求。故次下經云。是阿耨菩提等文謂
T2217_.59.0650a21: 徴釋前菩提心。何忽所求矣。今菩提者以有
T2217_.59.0650a22: 財名能求心故但云菩提。故菩提心論引
T2217_.59.0650a23: 經云。菩提爲因文又開示者開顯義即知義。
T2217_.59.0650a24: 寶所者自心即如實知自心義也。或開説義
T2217_.59.0650a25: 也。如來徴釋開説功徳寶所之義故。淨菩提
T2217_.59.0650a26: 心望生死所殖善是寶所。故智證釋云。言
T2217_.59.0650a27: 寶藏者如實知自心也文次經阿耨菩提擧所
T2217_.59.0650a28: 求菩提顯能求殊勝歟。或又釋云。離此無
T2217_.59.0650a29: 相菩提心等文彼又能求歟。又義。守護經云。
T2217_.59.0650b01: 善男子。欲知菩提當了自心。若了自心
T2217_.59.0650b02: 即了菩提文大師彼經釋中引合今經云何
T2217_.59.0650b03: 菩提等文。既云即了菩提今菩提所求菩提
T2217_.59.0650b04: 也。戒序云。言菩提心者此有二種。一能
T2217_.59.0650b05: 求菩提心二所求菩提心。能求心者如狂人
T2217_.59.0650b06: 解毒忽起歸宅之心。求菩提之心亦復如
T2217_.59.0650b07: 是。所求心者所謂無盡莊嚴金剛界身也
T2217_.59.0650b08: 略抄問。能求菩提心八識中何識分齊耶。答。
T2217_.59.0650b09: 或云。第六意識也。故菩提心義不空云。若依
T2217_.59.0650b10: 修進起行願門。即發起妄心求菩提心故
T2217_.59.0650b11: 名菩提心。故起信論云。則令妄心厭苦欣
T2217_.59.0650b12: 樂取意釋論云。以意識中本覺智分薫意
T2217_.59.0650b13: 識中無明癡分厭生死苦欣涅槃樂文又大
T2217_.59.0650b14: 師釋云。遇内熏外縁之力厭生死樂涅槃
T2217_.59.0650b15: 發始覺日光破無明暗夜文依此等釋無
T2217_.59.0650b16: 爭第六識發心也。義章第三云。於六識中
T2217_.59.0650b17: 所修淨行熏於本識。於本識中佛性眞心
T2217_.59.0650b18: 名爲解性。解性受彼淨法所熏成淨種子。
T2217_.59.0650b19: 淨種成已熏無明。無明薄故反起六識。於
T2217_.59.0650b20: 六識中起善轉勝如是展轉乃至究竟文今
T2217_.59.0650b21: 教發心修行應准此義。故金界儀軌云。心
T2217_.59.0650b22: 爲阿頼耶修淨。以爲因。六度熏習故彼
T2217_.59.0650b23: 心爲大心文此文意識依第八起淨用云
T2217_.59.0650b24: 菩提心也。或云。凡今教意教力勝故。眞言
T2217_.59.0650b25: 行者初發菩提心即第八識也。故心要云。夫
T2217_.59.0650b26: 修行者初發信心以表菩提心。即大圓鏡智
T2217_.59.0650b27: 紇里娜野心文今紇里娜者祕藏記云。質多
T2217_.59.0650b28: 亦名于栗多心也文此意也。若不爾何云
T2217_.59.0650b29: 大圓鏡智＊耶。彼第八識寧非縁慮心＊耶。
T2217_.59.0650c01: 況復今疏自心發菩提等因行證入次第。以
T2217_.59.0650c02: 第八識爲因。經軌明文故。心自覺心。是以
T2217_.59.0650c03: 第八識知第八識之義。故論云。法爾應住
T2217_.59.0650c04: 普賢大菩提心文又略出經云一切衆生所有
T2217_.59.0650c05: 心堅固菩提名薩埵文普賢薩埵同體異名皆
T2217_.59.0650c06: 第八識也。又＊金界心爲阿頼耶彼心爲大心
T2217_.59.0650c07: 者。淨心熏習故有爲頼耶轉即作大菩提心
T2217_.59.0650c08: 也。又菩提心義幷大師釋約迂迴行者云爾
T2217_.59.0650c09: 歟。或順如常説非今宗實義歟。私更解云。
T2217_.59.0650c10: 淨菩提心已前生死所殖善薄地所起故最初
T2217_.59.0650c11: 發心意識分齊歟。初地淨菩提心是斷人法
T2217_.59.0650c12: 戲論無漏位故第八識發心也。轉識得智義
T2217_.59.0650c13: 又爾也。例如起信論三發心矣。故疏云。此
T2217_.59.0650c14: 菩提心爲後二句因。若望生死所殖善根則
T2217_.59.0650c15: 名爲果文可思之。大乘止觀上云。謂以意
T2217_.59.0650c16: 識能知名義故聞説一切諸法自性寂靜本
T2217_.59.0650c17: 來無相但以虚妄因縁故有諸法然虚妄法
T2217_.59.0650c18: 有即非有唯一眞心亦無別眞相可取聞此
T2217_.59.0650c19: 説已方便修行知法本寂唯是一心。然此
T2217_.59.0650c20: 意識如此解時念念薫於本識増益解性之
T2217_.59.0650c21: 力。解性増已更起意識轉復明利知法如
T2217_.59.0650c22: 實。久久薫一心故解性圓明自己照已體本
T2217_.59.0650c23: 唯眞寂意識即息。爾時本識轉成無分別智
T2217_.59.0650c24: 亦名證智文准此。今又我等凡夫以意識
T2217_.59.0650c25: 聞説六大四曼等理發心而修三密行知
T2217_.59.0650c26: 即事而眞之理。此意識如此解時。念之薫
T2217_.59.0650c27: 於本識増益解性轉復明利。晝夜薫於一
T2217_.59.0650c28: 心故解性圓明自己照已體本來不生意識
T2217_.59.0650c29: 即息。爾時本識轉成圓鏡智云初地淨菩提
T2217_.59.0651a01: 心也。淨影南岳釋雖義勢相似。彼但以意
T2217_.59.0651a02: 識證果位此以意識爲方便本識證理因
T2217_.59.0651a03: 位證理猶本識歟。猶如釋論初地以上正後二
T2217_.59.0651a04: 智依業識證理耳。又心地觀經第八發菩提
心品
T2217_.59.0651a05: 云。自覺悟心能發菩提。此覺悟心即菩提心
T2217_.59.0651a06: 無有二相。自覺悟心有其四種。謂諸凡夫
T2217_.59.0651a07: 有二種心。諸佛菩薩有二種心。凡夫二心。其
T2217_.59.0651a08: 相云何。一者眼識乃至意識同縁自境名自
T2217_.59.0651a09: 悟心。二者離於五根心心所法和合縁境
T2217_.59.0651a10: 名自悟心如是二心能發菩提。賢聖二心
T2217_.59.0651a11: 其相云何。一者觀眞實理智。二者觀一切
T2217_.59.0651a12: 境智。如是四種名自悟心文又云。凡夫所觀
T2217_.59.0651a13: 菩提心相猶如清淨圓滿月輪於胸臆上明
T2217_.59.0651a14: 朗而住文私案。依此文凡夫最初發心是第
T2217_.59.0651a15: 六識也。其故説凡夫發心中五倶意識與獨
T2217_.59.0651a16: 頭意識名自悟心故。謂初云眼識乃至意識
T2217_.59.0651a17: 同縁自境者五同縁意識也。同縁邊雖非發
T2217_.59.0651a18: 心識體五倶意識同刹那縁十八界諸法故。
T2217_.59.0651a19: 此五倶意識起厭求心邊云自悟心歟。五
T2217_.59.0651a20: 同縁邊與五識同一所縁同一行相故非發
T2217_.59.0651a21: 心也。然今同縁自境者非取五同縁爲取
T2217_.59.0651a22: 五倶意識也。其自體雖同見分是異故。又五
T2217_.59.0651a23: 同縁狹也。五倶意識廣故。次云離於五根
T2217_.59.0651a24: 乃至名自悟心者取獨頭意識厭求心云自
T2217_.59.0651a25: 悟心也。謂簡前五同縁云離於五根等。當
T2217_.59.0651a26: 知獨頭意識也。不可云第八識耳。次賢聖
T2217_.59.0651a27: 二心云觀眞實理智觀一切境智者如次正
T2217_.59.0651a28: 後二智也。正智觀理後智縁事故。准起信
T2217_.59.0651a29: 論中云正後二智依業識者今又應第八
T2217_.59.0651b01: 識歟。或是又應第六識。凡夫發心意識外不
T2217_.59.0651b02: 出第八故。況相宗等意。以第六識爲正後
T2217_.59.0651b03: 二智所依又爲發心修行識故。次下又出
T2217_.59.0651b04: 凡夫所觀識云心月輪。是第八識故。故知第
T2217_.59.0651b05: 八識爲所觀第六識爲能觀能求也。問。如
T2217_.59.0651b06: 實知自心意如何。答。大師二字義云。問。如
T2217_.59.0651b07: 實知自心如何耶。答。阿字本不生故知自
T2217_.59.0651b08: 心本不生。謂之知自心也。問。阿字本不生
T2217_.59.0651b09: 故何云如實知自心。答。阿字本不生之理云
T2217_.59.0651b10: 實。此本不生理爲自心性故也。問。本不生
T2217_.59.0651b11: 者心性都無故云本不生歟。爲當雖有心
T2217_.59.0651b12: 性無變易故云本不生歟。答。非謂心性
T2217_.59.0651b13: 都無。自性清淨無改性故云本不生文
T2217_.59.0651b14: 故復指言者。今此四字結上也謂上如來得
T2217_.59.0651b15: 一切智雖云菩提心爲因。未示彼菩提心
T2217_.59.0651b16: 在處故。今重云如實知自心而示所在。故
T2217_.59.0651b17: 指彼如實知自心文云故復指言也。言如
T2217_.59.0651b18: 人雖聞寶藏乃至無由所進故復指言即此
T2217_.59.0651b19: 意矣。故智證大師釋云。私案。言寶藏者謂
T2217_.59.0651b20: 如實知自心也。人聞寶名不知在處無由
T2217_.59.0651b21: 進求故。復指言云何菩提謂如實知自心
T2217_.59.0651b22: 也。故復指言之四字結釋上句也文又云。阿
T2217_.59.0651b23: 闍梨云復指之字爲句頭以行者自心耳之
T2217_.59.0651b24: 句爲句末矣文此法全阿闍梨口決。故復指
T2217_.59.0651b25: 言爲句首從自心字返讀之。密抄云。前
T2217_.59.0651b26: 福要令生信。此間要如實知。今疏復指
T2217_.59.0651b27: 意要信智具足寶藏得現文意云。上文菩提
T2217_.59.0651b28: 心爲因者。因者釋白淨信心義。是即信有
T2217_.59.0651b29: 菩提也。雖信未如實了知故。今更示以
T2217_.59.0651c01: 智惠了知彼菩提之義也爲言此釋讀文同
T2217_.59.0651c02: 法全義。但彼釋未別信智異耳。三義中初
T2217_.59.0651c03: 義爲勝矣問。菩提心唯知自心。不知他心
T2217_.59.0651c04: ＊耶。答。疏第三云。復次深祕釋者知衆生心
T2217_.59.0651c05: 即是如實知自心。以能知自心故即能明
T2217_.59.0651c06: 識他心。如家有寶藏即善鑒他寶文
T2217_.59.0651c07: 如上所明等者。智證大師抄云。如上所明等
T2217_.59.0651c08: 者疏上文云。佛意如是。我第一甚深微妙
T2217_.59.0651c09: 無量無數不可思議不動不倚不著無所得
T2217_.59.0651c10: 法非一切智人不能解。故以信力爲初。
T2217_.59.0651c11: 今案。言信力者即三句中初菩提心也唯一
T2217_.59.0651c12: 切智人能解了此心耳。若寄佛意之言於
T2217_.59.0651c13: 言無妨。若言疏師之所指者於事無便。
T2217_.59.0651c14: 若就人師解者可以復指之四字爲論
T2217_.59.0651c15: 結辭也。若言佛語者以此四字爲句頭
T2217_.59.0651c16: 以不從他得可爲句末耳文私云。上佛意
T2217_.59.0651c17: 如是等是智論第一卷文也。何爲佛語＊耶。
T2217_.59.0651c18: 故知。如上所明者指菩提心爲因等文也。此
T2217_.59.0651c19: 菩提心第一甚深微妙之法故
T2217_.59.0651c20: 了了證智是名成菩提者。或云。今成菩提者
T2217_.59.0651c21: 初地菩提心位故分證也。不由他悟不從他
T2217_.59.0651c22: 得文同華嚴經自悟不由他具足同如來文。
T2217_.59.0651c23: 彼既云即得入初地。全同今初地菩提心。又
T2217_.59.0651c24: 具足同如來句同疏下當知行人則是位同
T2217_.59.0651c25: 大覺也矣。加之次下答説釋引信解品窮子
T2217_.59.0651c26: 譬類今成覺。彼既中根聲聞至法華而開
T2217_.59.0651c27: 初住覺喩窮子知父也。能譬既分證。所喩
T2217_.59.0651c28: 豈究竟耶。又義。既云了了證知。又上云非
T2217_.59.0651c29: 一切智人則不能解。可究竟成佛。彼華嚴猶
T2217_.59.0652a01: 云。初發心時是因成正覺是果。一位即一切
T2217_.59.0652a02: 位乃至佛果無不圓備故云正覺。豈是因
T2217_.59.0652a03: 中説果耶香象釋況。今宗乎。依之別本即身
T2217_.59.0652a04: 義以如實知自心爲究竟即身成佛。但於
T2217_.59.0652a05: 不由他悟同者彼雖初地此究竟何失。初地
T2217_.59.0652a06: 猶爾。況佛果耶。故疏上釋云。如來自證之
T2217_.59.0652a07: 智設以神力加持亦不可示人文又位同大
T2217_.59.0652a08: 覺等釋即順如常之説歟。又信解品譬喩隨
T2217_.59.0652a09: 義轉用歟。況彼文同上所引或有初發心
T2217_.59.0652a10: 時即得無上菩提之文。彼既一生成佛證。此
T2217_.59.0652a11: 何不爾。又義。可有二意。若約頓悟究竟
T2217_.59.0652a12: 故。云了了證知。又云一切智人所解。若約
T2217_.59.0652a13: 漸證是分證故取信解品譬。又下云然非究
T2217_.59.0652a14: 竟大牟尼位也。故上所引般若經兩菩薩即
T2217_.59.0652a15: 此意。祕藏記十六頓證漸證二類別本即身
T2217_.59.0652a16: 義大機小機是其證耶。又清涼演義抄第二
T2217_.59.0652a17: 云。初發心時便成正覺者。正明以初攝後
T2217_.59.0652a18: 通於二義。若住滿成佛即是當位以初攝
T2217_.59.0652a19: 後。若究竟成佛即異位相望以初攝後文可
T2217_.59.0652a20: 爲准據矣。又義。凡今教意。若利若鈍開發
T2217_.59.0652a21: 初地菩提心一切機皆頓證也。譬如開宅中
T2217_.59.0652a22: 寶藏時珍寶悉滿足也。若爾今成菩提何有
T2217_.59.0652a23: 分證義耶。但論利鈍不同是生死凡夫位
T2217_.59.0652a24: 非菩提心以上也。今教意地前不立位也。
T2217_.59.0652a25: 信賢位攝於十地名信解行地故。或經軌中
T2217_.59.0652a26: 地前開信賢或二地上論漸證。皆是教道施
T2217_.59.0652a27: 設非實證義。且爲令知功徳品數開説也。
T2217_.59.0652a28: 猶如彼天台云法在一心説必次第又華嚴
T2217_.59.0652a29: 云印紙同時讀時前後矣。問。若爾如實
T2217_.59.0652b01: 知自心時凡夫業惑貪等轉即爲功徳歟。
T2217_.59.0652b02: 又不爾歟。如何。若云轉者與顯乘何異耶。
T2217_.59.0652b03: 若云不轉者生佛何異耶。答。大師云。知
T2217_.59.0652b04: 名佛不知名衆生云云於法之體性佛性
T2217_.59.0652b05: 然徳故不可論轉捨矣。故異顯乘。又如實
T2217_.59.0652b06: 知自心不如實知自心故生佛自異矣。不如
T2217_.59.0652b07: 實知自心者論云無始間隔是也。問。凡聖貪
T2217_.59.0652b08: 等無差別者。諸佛又可行欲事耶。答。不
T2217_.59.0652b09: 爾諸佛開如實知自心故以貪等作利衆
T2217_.59.0652b10: 生佛事。衆生不開如實知自心故以貪等
T2217_.59.0652b11: 増三途業矣。例如長者宅中雖有毒藥知
T2217_.59.0652b12: 運用方便受用故無失窮子宅中毒藥不知
T2217_.59.0652b13: 方便故害其身矣。問。若爾生佛二界貪等
T2217_.59.0652b14: 性修不同也。何異顯乘耶。答。彼達摩宗以
T2217_.59.0652b15: 惠可本無煩惱元是菩提爲極頓者。是談一
T2217_.59.0652b16: 有一無故未及顯一乘立性惡矣。又天台
T2217_.59.0652b17: 等雖立性惡。未及此宗全惡是惡之即事
T2217_.59.0652b18: 而眞故異也。問云。天台智禮等談修惡全體
T2217_.59.0652b19: 即性惡故。指要云。煩惱生死既是修惡全體
T2217_.59.0652b20: 即是性惡法門故不須斷除翻轉也文何。答。
T2217_.59.0652b21: 彼雖成全性起修之談。不及此宗現覺諸
T2217_.59.0652b22: 法本初不生之談也。所以彼雖遮煩惱菩
T2217_.59.0652b23: 提二物相合背面相翻而談直須當體全是
T2217_.59.0652b24: 方名爲即云云猶未廢性修二門。故彼釋次
T2217_.59.0652b25: 下云。諸家不明性惡。遂須翻惡爲善斷
T2217_.59.0652b26: 惡證善○既不能全惡是惡文是即雖遮
T2217_.59.0652b27: 煩惱菩提二物相合即。還成性修二物相即。
T2217_.59.0652b28: 今宗不然。法法塵塵悉法佛法爾體無性
T2217_.59.0652b29: 修二門故。然則顯教一乘雖甚深。縁起因
T2217_.59.0652c01: 海修惑歸性徳果海談即故也。此宗性海所
T2217_.59.0652c02: 六大本有談故。法法塵塵悉本有云即者。當
T2217_.59.0652c03: 體即也。非攝末歸本矣。六大相望雖作主
T2217_.59.0652c04: 伴。倶本倶末也。彼顯雖倶體倶用。用猶因分
T2217_.59.0652c05: 不見果海用也。故祕藏記云。性之處性相
T2217_.59.0652c06: 宛然而本有也文
T2217_.59.0652c07: 所謂愚童凡夫等者。愚童凡夫世間三心。識
T2217_.59.0652c08: 性二乘唯蘊拔業也。或識性二字屬上句
T2217_.59.0652c09: 歟。點云。少有能信識性云云然屬下句文
T2217_.59.0652c10: 言善。二乘云有識薩埵故。發心正覺四箇大
T2217_.59.0652c11: 乘也。又云。識性二乘大小乘也。如實知自心
T2217_.59.0652c12: 是天台。彼宗云如實知自心。故初發心時便
T2217_.59.0652c13: 成正覺華嚴。彼經有此文故。又義。識性二
T2217_.59.0652c14: 乘但小乘。如實知自心眞言。四箇大乘通知
T2217_.59.0652c15: 不知故。且略之歟。問。住心論云。如實知自
T2217_.59.0652c16: 心竪有十重淺深云云今何二乘等云不知
T2217_.59.0652c17: 心耶。答。彼一毫善皆知自心之用故云爾
T2217_.59.0652c18: 今云少有能信。又云雖自觀察是也。此就
T2217_.59.0652c19: 正約體故。二乘等云不知也。問。若爾異生
T2217_.59.0652c20: 羝羊有此義耶。答。或云。異生又分有其義。
T2217_.59.0652c21: 有知過義故。故大師釋云。九種心藥文又
T2217_.59.0652c22: 云十重故。或云。大師釋云。一向行惡行不
T2217_.59.0652c23: 修微少善文又愚童癡暗不信因果之名
T2217_.59.0652c24: 也文疏云。愚童凡夫違理之心文無知心義
T2217_.59.0652c25: 也。先徳釋云。愚童持齋修善始文但云十
T2217_.59.0652c26: 重。又九種心藥者言總歟。私云。釋論中或覺
T2217_.59.0652c27: 知前念起惡即云十信。或未得十信前有
T2217_.59.0652c28: 厭求云云抄釋云。此是根鈍懈惰之流。若是
T2217_.59.0652c29: 利根健勇之者聞法發心即登信位文准此
T2217_.59.0653a01: 釋。異生中若鈍根分有知過未必改。若利
T2217_.59.0653a02: 根知過即必改故第二心也。故宗家兩釋無
T2217_.59.0653a03: 違。疏又今文愚童凡夫許信。下文云違理
T2217_.59.0653a04: 此意矣。又云。知過必改齊賢聖第二心。例如
T2217_.59.0653a05: 釋論中覺前惡止後惡倶爲十信矣
T2217_.59.0653a06: 彼法少分等者。抄云。言彼法等者。即彼從
T2217_.59.0653a07: 縁生色最微少法也。謂阿耨○菩提但是自
T2217_.59.0653a08: 心。若離自心之外更無有似彼七微合成
T2217_.59.0653a09: 微小之法而可得者也文私待此自心阿
T2217_.59.0653a10: 耨菩提指衆縁生法云彼也。是者此義也。
T2217_.59.0653a11: 故疏云。此無相菩提心文彼法言廣通縁生
T2217_.59.0653a12: 色。＊小分言其中取七微合成也。智證抄云。
T2217_.59.0653a13: 言離此心外無有一法。若言有者同於外道
T2217_.59.0653a14: 及小乘也。故言此無相菩提心中無有彼
T2217_.59.0653a15: 法少分矣此乃私謂未聞
師判也云云
T2217_.59.0653a16: 無上正遍知義前已説故者。上文云。梵云三
T2217_.59.0653a17: 藐三佛陀者。三藐名正三名遍佛陀名知
T2217_.59.0653a18: 故曰正遍知也文此中雖釋正遍知義。未
T2217_.59.0653a19: 解無上義。然正遍知義簡二乘菩薩之名
T2217_.59.0653a20: 故。無上義自顯歟。或又上文釋妙吉祥云。
T2217_.59.0653a21: 妙謂佛無上惠文又釋妙執金剛云。更無過
T2217_.59.0653a22: 上義文指此等文云前已説故歟
T2217_.59.0653a23: 七微合成等者。抄云。阿耨之言或云阿拏。此
T2217_.59.0653a24: 云極微。○謂四方上下及於中間各一極微
T2217_.59.0653a25: 名爲七微。謂七極微互相觸著不相離名
T2217_.59.0653a26: 爲合成文。惠暉疏
釋同之		智證抄云。入正理疏下
T2217_.59.0653a27: 云。至初成初兩常極微合生第三子微。雖
T2217_.59.0653a28: 體無常量徳合故不越因量。名有二實。自
T2217_.59.0653a29: 類衆多各各有彼因因二極微之所生。故自
T2217_.59.0653b01: 此已後初三三合生第七子。七七合生第十
T2217_.59.0653b02: 五子。如是展轉生天地。皆名有多實。有多
T2217_.59.0653b03: 實實因之所生麟記云。言子微名有二實
T2217_.59.0653b04: 者&MT04942;州云。子微名能有。父母爲所有。子從
T2217_.59.0653b05: 所有以立其名。名二實也。三三合生七七
T2217_.59.0653b06: 合成等者此中意云。孫微也。有翰記云。最初
T2217_.59.0653b07: 兩兩極微合生一子。子等父母二微能生所
T2217_.59.0653b08: 生合在一處總名麁。餘之微亦然。今案
T2217_.59.0653b09: 七微合成者初三三合生第七子。子微名能
T2217_.59.0653b10: 有。父母爲所有。此乃麁塵也則小乘及外道
T2217_.59.0653b11: 所計三物在無相菩提心外以爲所破也
T2217_.59.0653b12: 文意云。疏兩常極微者父母極微也。小乘外
T2217_.59.0653b13: 道極微云常住。故云兩常歟。子微已下云
T2217_.59.0653b14: 無常歟。初三三合生第七子者父母極微。合
T2217_.59.0653b15: 生第三子。微是三微。又如此三三此三三合
T2217_.59.0653b16: 生第七子微卽孫微。三三合子微所生故此
T2217_.59.0653b17: 子微云孫微歟。此第七孫微位云七微合
T2217_.59.0653b18: 成也。私云。此義未詳。彼疏文勝論計執。何
T2217_.59.0653b19: 通＊小乘義。故光師釋勝論劫成義云。彼執
T2217_.59.0653b20: 劫壞之時壞麁色事不壞常微。各各別住。
T2217_.59.0653b21: 劫將成時衆生業力令常極微兩兩和合
T2217_.59.0653b22: 生一麁果。量等父母。所生之麁果復兩兩
T2217_.59.0653b23: 和合共生一麁果。故復量等父母。如是展
T2217_.59.0653b24: 轉兩兩和合成大地等文彼疏文云至初成
T2217_.59.0653b25: 指成劫也。斯則外道計全不通小乘義。況
T2217_.59.0653b26: 復最初生麁果。是若約能生但二微。若能
T2217_.59.0653b27: 所合者三微合成。何取孫微位合今七微合
T2217_.59.0653b28: 成義矣當知。今七微合成者倶舍論等佛家
T2217_.59.0653b29: 七微合成義也。故麟記云。以對向六方及中
T2217_.59.0653c01: 須七也文故知演密義爲勝矣。問。小乘又
T2217_.59.0653c02: 三世實有法體恒有故存極微實體。何不云
T2217_.59.0653c03: 常耶。答。小乘意。衆微聚集色法過去謝時衆
T2217_.59.0653c04: 微散雖住法位。已謝極微更不爲劫成之
T2217_.59.0653c05: 因。有情共業引起別風而爲成劫之因。故
T2217_.59.0653c06: 倶舍論云。由諸有情業所生風能爲種子
T2217_.59.0653c07: 文又現在聚集色法未來藏極微流現在時
T2217_.59.0653c08: 成質礙義矣。問。若爾大乘又可爾耶。答。大
T2217_.59.0653c09: 乘不然。不許實極微。故麟記云。若准大
T2217_.59.0653c10: 乘無實極微。但是覺惠分拆以爲極微。此
T2217_.59.0653c11: 是識心所變。非積小成大。若小乘中説有
T2217_.59.0653c12: 實極微文若依一乘者一心縁起色法。何存
T2217_.59.0653c13: 假立極微矣。若依自宗法佛法爾三色不
T2217_.59.0653c14: 可云縁起而已
T2217_.59.0653c15: 次説因縁等者。抄云。因縁者所以義也。謂次
T2217_.59.0653c16: 前經説阿耨菩提心外更無一法也。次徴
T2217_.59.0653c17: 釋所以云何以故。虚空無相是菩提等此
T2217_.59.0653c18: 則經中喩顯所以也文
T2217_.59.0653c19: 無量無邊祕密甚深之事者。或云。六大四曼
T2217_.59.0653c20: 三密等無邊萬徳云祕密甚深之事也
T2217_.59.0653c21: 又如虚空遠離戲論等者。或云。前遍一切處
T2217_.59.0653c22: 畢竟淨等約理虚空釋之。此遠離戲論無知
T2217_.59.0653c23: 解相等依智虚空解之。故云金剛惠耳。或
T2217_.59.0653c24: 云。前釋經虚空相是菩提句。此解無知解者
T2217_.59.0653c25: 等二句。私云。一文二義。何切配矣。謂唯是心
T2217_.59.0653c26: 自證心等釋經是菩提文。合譬中又如乃至
T2217_.59.0653c27: 分別故。是中無知解等釋經無知下二句。合
T2217_.59.0653c28: 譬中無知等二句也。前釋又離一切下釋無
T2217_.59.0653c29: 知下。已上釋經上句也。畢竟淨等是菩提義
T2217_.59.0654a01: 故。一切相動相分別等皆知解義開曉義故。
T2217_.59.0654a02: 抄云。無分別者無知解相無開曉相故文
T2217_.59.0654a03: 故下釋云。若分別少分能所所知解法能知
解者云能所也		即
T2217_.59.0654a04: 取法非法相。不離我人衆生壽命等文當
T2217_.59.0654a05: 知。無＊小分能所分別故云無分別。不取
T2217_.59.0654a06: 法非法相故云離一切相也
T2217_.59.0654a07: 唯是心自證心等者。疏第六云。正覺三昧覺
T2217_.59.0654a08: 諸法本不生故。唯是心自證心心自知心
T2217_.59.0654a09: 文又第九云。以此如鏡之心鑒如心之
T2217_.59.0654a10: 鏡故。説心自見心心自知心。智之與鏡
T2217_.59.0654a11: 無二無別文慈氏儀軌云。以心置心以心
T2217_.59.0654a12: 觀心如實知自心即是母地心文抄云。謂
T2217_.59.0654a13: 諸佛自證三菩提在一切衆生相續中法爾
T2217_.59.0654a14: 成就無有缺減。要由自覺非他傳授等文
T2217_.59.0654a15: 意自證三菩提自悟不由他故云爾也。故
T2217_.59.0654a16: 疏下釋云。唯是心證心不由他悟文私記
T2217_.59.0654a17: 云。心自證心者始覺會本覺。心自覺心者
T2217_.59.0654a18: 始覺智覺眞如理文或云。疏下釋願識心
T2217_.59.0654a19: 心勝云。初心是自覺之智。次心是心之實相。
T2217_.59.0654a20: 意明境智倶妙文准此心言含理智。上句
T2217_.59.0654a21: 是理下句是智也云云意云。心自證之心。心
T2217_.59.0654a22: 自覺之心也爲言私云。二句同初地淨菩提
T2217_.59.0654a23: 心第八識質多心覺證妙覺究竟第九識干
T2217_.59.0654a24: 栗陀心也。五轉中東因中果不二冥會義也。
T2217_.59.0654a25: 發心即到初心即極之意也。此二句中且上
T2217_.59.0654a26: 句約所證故云證下句就能覺故云覺。又
T2217_.59.0654a27: 案然釋云。以第九質多求第九干栗駄文
T2217_.59.0654a28: 准此能求所求倶第九識。故云心自證心等。
T2217_.59.0654a29: 但用二句者。謂於一種第九識約能求故
T2217_.59.0654b01: 云覺約所求故云證也。謂第九識中因時
T2217_.59.0654b02: 爲因。即第九質多義即能求也。東因時爲
T2217_.59.0654b03: 果。第九干栗多義即所求也。故大師法身三
T2217_.59.0654b04: 密觀云。瑜伽經中臺上佛爲第九阿末羅
T2217_.59.0654b05: 識。此宗因果義逆順次第圓融相即重重無
T2217_.59.0654b06: 盡文私云。逆者中因義順者東因義歟
T2217_.59.0654b07: 無知解法等者。先徳釋云。虚空相是菩提者
T2217_.59.0654b08: a子地輪。高窮法界頂故虚空即地無二
T2217_.59.0654b09: 無別也。無知解者離＊a字地輪無別火輪
T2217_.59.0654b10: 智惠故云無知解者。＊a字菩提即智惠故。
T2217_.59.0654b11: 亦無開曉者無風大也。法界横竪皆地輪故
T2217_.59.0654b12: 不居風輪風。風則地故。菩提無相者水大
T2217_.59.0654b13: 也。水無定相隨器方圓故。無定相故云
T2217_.59.0654b14: 無相。五大即＊a字地輪之別相。離＊a字地
T2217_.59.0654b15: 大菩提無別五大五智故云云或云。知解自
T2217_.59.0654b16: 證實智。開曉化他權智也。守護經云。是故菩
T2217_.59.0654b17: 提無所證相無能證相亦無能所契合之
T2217_.59.0654b18: 相。何以故。菩提畢竟無諸相故文私云。能
T2217_.59.0654b19: 所證准疏釋當能所知解矣。能所契合當
T2217_.59.0654b20: 亦無開曉句。又准疏釋非始開曉等。意少異
T2217_.59.0654b21: 歟
T2217_.59.0654b22: 我人衆生壽命者。抄云。執取自體爲我。計
T2217_.59.0654b23: 我展轉趣於餘趣爲人。計我盛衰苦樂種
T2217_.59.0654b24: 種變異相續爲衆生。計我一報命根不斷
T2217_.59.0654b25: 而住爲壽者文又云。金剛惠者即般若文
T2217_.59.0654b26: 私云。自證智離我等衆相不動不變不可
T2217_.59.0654b27: 破壞故云金剛惠也。下引釋論云佛智惠
T2217_.59.0654b28: 疏云淨菩提心是也
T2217_.59.0654b29: 譬如虚空等者。此文有多意。或云。譬如乃至
T2217_.59.0654c01: 無所依者上文譬合也。虚空無相譬淨心
T2217_.59.0654c02: 離衆相。萬像依空喩於一切法無礙也。
T2217_.59.0654c03: 合説可知矣。即此諸法已下釋下諸法無相
T2217_.59.0654c04: 等文也。菩提相釋無相二字。餘可知矣。或
T2217_.59.0654c05: 云。譬如已下皆釋下經文也。上經無虚空
T2217_.59.0654c06: 文故。或又雖擧上意下來由故爲下釋矣｣
T2217_.59.0654c07: 誰尋求一切智等者。此三問中初問因句。志
T2217_.59.0654c08: 求一切智是菩提心故。次二問究竟中。初
T2217_.59.0654c09: 問隨順菩提方便後疑隨順衆生方便也。
T2217_.59.0654c10: 向上文有二點。誰爲菩提成正覺者云云又
T2217_.59.0654c11: 中川點云。誰爲菩提成正覺人云云此點順
T2217_.59.0654c12: 疏釋歟。然前點又無違。猶如無知解者
T2217_.59.0654c13: 句釋矣。向下文古點云。誰發起彼一切智
T2217_.59.0654c14: 云云私云。誰發起彼一切智。釋云令至妙果。
T2217_.59.0654c15: 令字起盡可思之。又守護經云。若此菩提相
T2217_.59.0654c16: 同虚空一切智體當何所求。云何證得菩提
T2217_.59.0654c17: 現前。一切智智當於何生文大師以此文
T2217_.59.0654c18: 同今經文。生同發起何字當彼字。門問何
T2217_.59.0654c19: 不問根句耶。答。擧初後顯中間歟。或又
T2217_.59.0654c20: 第二問根歟。能成是萬行故。又義。初問求
T2217_.59.0654c21: 菩提心之人次問依菩提心成佛之人後
T2217_.59.0654c22: 問發起菩提心之人也。尋求約加行發起
T2217_.59.0654c23: 就根本成佛約所期。皆依因句起三問
T2217_.59.0654c24: 也。意後問可在第二。故疏云。誰能發起
T2217_.59.0654c25: 此心令至妙果者文前既約因句問答。今
T2217_.59.0654c26: 又可然矣。或云智月房問菩提一切智自心
T2217_.59.0654c27: 之三種也。初問菩提因次問成覺果後問
T2217_.59.0654c28: 自心也。或云。第三問教主也
T2217_.59.0654c29: 自心尋求菩提及一切智者。覺心云。自心尋
T2217_.59.0655a01: 求菩提及一切智可讀也。意行者自心是
T2217_.59.0655a02: 能求也又所求也爲言故釋云。誰爲能求
T2217_.59.0655a03: 誰爲所求文當知今但答初問顯後二也。
T2217_.59.0655a04: 或又尋求言通答三問歟。觀心云。自心尋
T2217_.59.0655a05: 求菩提及一切可訓也。意行者自心尋求所
T2217_.59.0655a06: 求菩提一切智也爲言道範云。自心尋求菩
T2217_.59.0655a07: 提者遣初二疑問。雖二其意同故。及一切智
T2217_.59.0655a08: 者遣第三疑。雖一法只順問有三重置
T2217_.59.0655a09: 及言也。私案云。自心尋求也菩提也及一
T2217_.59.0655a10: 切智也云云意自心二字貫下菩提一切智讀
T2217_.59.0655a11: 之如次答三問也。謂誰尋求問答自心尋
T2217_.59.0655a12: 求。誰成菩提問答自心成菩提。誰發起一切
T2217_.59.0655a13: 智問答自心起一切智也。但初擧能求心
T2217_.59.0655a14: 顯所求菩提。後二擧所成所發之果顯能
T2217_.59.0655a15: 成能發之心。三答影略互顯故各備能所矣。
T2217_.59.0655a16: 守護經云。一切智體當於心求。一切智智及
T2217_.59.0655a17: 與菩提從心而生文大師彼文同今經。彼文
T2217_.59.0655a18: 既別答三問。此何唯答初問矣
T2217_.59.0655a19: 若一切智智即是菩提心等者。牒云何菩提
T2217_.59.0655a20: 謂如實知自心之文歟。次上云薩波若惠
T2217_.59.0655a21: 唯是自心是也。依此文起二問也。意云。一
T2217_.59.0655a22: 切智果即菩提心因者誰爲能求所求初問
T2217_.59.0655a23: 誰爲能覺所覺第二問耶爲言又復離心之外
T2217_.59.0655a24: 都無一法者。指前阿耨菩提彼法少分無有
T2217_.59.0655a25: 可得之文也。次上云無有小法出此心者即
T2217_.59.0655a26: 是也。依此文發第三問也。意云。心外無
T2217_.59.0655a27: 一法。對誰人能發此心可令至妙果者
T2217_.59.0655a28: 爲言或又誰能已下二句逆次釋上後兩句。
T2217_.59.0655a29: 前文唯釋初問歟。二義中前義爲勝。覺者
T2217_.59.0655b01: 即成正覺義故。又能所求能所覺義異故。又
T2217_.59.0655b02: 守護經云。若此菩提相同虚空一切智體
T2217_.59.0655b03: 當何所求等文准此文依虚空相是菩提
T2217_.59.0655b04: 句似起三問。然異疏意歟
T2217_.59.0655b05: 若法無有因縁等者。今此一行餘文反釋前
T2217_.59.0655b06: 三問意也。故守護經釋中。自然成佛已上
T2217_.59.0655b07: 注入問下故佛答言下注入答下也。所謂
T2217_.59.0655b08: 此釋以答説文推問意加轉救難也。意
T2217_.59.0655b09: 依誰因縁求一切智依誰因縁起一切智
T2217_.59.0655b10: 依何因縁爲菩提成正覺者耶。若法無因
T2217_.59.0655b11: 縁而得成者。一切衆生應不假方便自然
T2217_.59.0655b12: 成佛爲言私更解云。若法已下爲答説來由
T2217_.59.0655b13: 作此釋歟。故下釋答説文畢。雖復離諸因
T2217_.59.0655b14: 縁亦非無因而得成就也文即此意也矣｣
T2217_.59.0655b15: 不如實自知故即是無明者。問。守護經中。不
T2217_.59.0655b16: 正思惟爲無明因。瑜伽論。不如理作意爲
T2217_.59.0655b17: 無明因。釋論中。依不如而生無明云云今
T2217_.59.0655b18: 何云不如即無明耶。答。經論施設無一准。
T2217_.59.0655b19: 今迷心實相即云無明故。無別能生妄法
T2217_.59.0655b20: 也。故不正思惟或華嚴經云無明或涅槃經
T2217_.59.0655b21: 爲無明因也。華嚴經二十七云。不正思惟
T2217_.59.0655b22: 起於妄行疏云凡夫無明
爲因造業故		涅槃經三十七云。
T2217_.59.0655b23: 不善思惟因縁生於貪欲嗔癡文華嚴經疏
T2217_.59.0655b24: 云。不正思惟是行倶無明。涅槃説此爲無明
T2217_.59.0655b25: 因。亦無明攝文演義抄云。疏初云不正思惟
T2217_.59.0655b26: 是行倶無明者。此有二意。一者爲無明支
T2217_.59.0655b27: 通諸煩惱。○今取正起行時迷於行過。即
T2217_.59.0655b28: 行倶無明。非前發業無明支攝。言涅槃説此
T2217_.59.0655b29: 爲無明因亦無明攝者是第二意。爲無明支
T2217_.59.0655c01: 要與行倶。獨頭起者非無明支。則此一句
T2217_.59.0655c02: 猶是無明文此釋意涅槃不正思惟猶云無明
T2217_.59.0655c03: 攝歟。又釋論等約體用雖分因果。實是一
T2217_.59.0655c04: 種無明故。不立六有爲。守護經等雖出不
T2217_.59.0655c05: 正思惟。不増十二縁起故無相違歟。經
T2217_.59.0655c06: 云。如是二法互爲因果互相増長。不善思
T2217_.59.0655c07: 惟生於無明無明因縁生不善思惟文清涼
T2217_.59.0655c08: 釋云。既互相生故即無明文或不如實知是
T2217_.59.0655c09: 遍計所執也。菩提心論云無始間隔是也。
T2217_.59.0655c10: 依之下文中爲令衆生知自心約方便
T2217_.59.0655c11: 遣我。可思之
T2217_.59.0655c12: 如蠶出絲等者。二譬中初譬顯一乘一心縁
T2217_.59.0655c13: 起之義後喩示三乘諸識所變之旨。或又初
T2217_.59.0655c14: 顯縁起流轉之意後示心外無法之理。故
T2217_.59.0655c15: 云當知離心之外無有一法也
T2217_.59.0655c16: 譬如人間等者。阿毘達磨經云。鬼傍生人天
T2217_.59.0655c17: 各隨其所應等事心異故。故義非眞實文
T2217_.59.0655c18: 又唯識論七云。謂於一處鬼人天等隨業差
T2217_.59.0655c19: 別所見各異文此等釋人所見又非眞實。今
T2217_.59.0655c20: 何人間淨水譬心實相耶。答。人見亦非實
T2217_.59.0655c21: 今隨義轉用類淨心。猶如眼赤見雖誤約
T2217_.59.0655c22: 明邊譬佛見矣。或又舊云一境應四心。或
T2217_.59.0655c23: 解云。於一水四見不同云云今人間淨水者
T2217_.59.0655c24: 取一水＊邊譬淨心歟。大師釋云。天鬼見別
T2217_.59.0655c25: 文依今疏釋歟。若擧人見何但云天鬼耶。
T2217_.59.0655c26: 或又今文未必依彼經。以於一水見
T2217_.59.0655c27: 寶火譬迷自心生苦樂也。若出人見則
T2217_.59.0655c28: 應云隨人之心或以淨水。既不爾。又依彼
T2217_.59.0655c29: 經傍生見同可出之。況唯識疏中鬼見膿
T2217_.59.0656a01: 河云云今云火所見既異。何云依彼耶
T2217_.59.0656a02: 若瑜伽行人等者。此下正釋成三答意也。
T2217_.59.0656a03: 謂下文以方便三科等令觀心實相。是即
T2217_.59.0656a04: 見心實相也。即自心尋求義也。心實相者即
T2217_.59.0656a05: 是無相。菩提者自心菩提義也。亦名一切智
T2217_.59.0656a06: 智者自心一切智義也。此心求菩提心成覺
T2217_.59.0656a07: 心起智。如是心自證心等義離縁合起縁散
T2217_.59.0656a08: 滅三乘生滅之因縁而依縁合無起縁散無
T2217_.59.0656a09: 盡不生不滅之因縁而得成就故云雖復
T2217_.59.0656a10: 離諸因縁亦非無因而得成就也矣。前述
T2217_.59.0656a11: 問意云。若法無因縁而得成者。衆生亦
T2217_.59.0656a12: 應自然成佛云云今答此意故云也。正觀三
T2217_.59.0656a13: 法實相者抄云。若瑜伽行者正觀三法心虚
T2217_.59.0656a14: 空菩提與實相等。豈非因縁耶云云智證抄
T2217_.59.0656a15: 云。三法未定云云或云。煩惱業苦三道云三
T2217_.59.0656a16: 法也。或云。自心菩提一切智智云三法也。
T2217_.59.0656a17: 私云。心虚空菩提經云三種。未云三法。三
T2217_.59.0656a18: 道疏中出未見經文。又云心菩提智智不
T2217_.59.0656a19: 可然。若指彼何觀三法實相云即是見心
T2217_.59.0656a20: 菩提實相耶。故知。三法實相者觀三科實
T2217_.59.0656a21: 相也。經幷疏皆約蘊處界觀心實相。故云。
T2217_.59.0656a22: 次下復次世尊欲令衆生如實知自心故。
T2217_.59.0656a23: 更以方便分別演説文方便者約三科等觀
T2217_.59.0656a24: 心實相也。又下釋云。以上廣對五陰。次
T2217_.59.0656a25: 復説十八界十二處○此三法已攝一切法
T2217_.59.0656a26: 云云經云。若色若受想行識若界若處文此
T2217_.59.0656a27: 文明鏡者歟。又經疏中雖擧外道我見等。三
T2217_.59.0656a28: 科爲宗故云三法歟
T2217_.59.0656a29: 心不在内不在外等者。今此内外唯十二處
T2217_.59.0656b01: 歟。云但觀内外十二處故。蘊界下別明故。
T2217_.59.0656b02: 又兩本義釋中牒經文。不在内六處不在外
T2217_.59.0656b03: 及兩中間文或通蘊界歟。界門六界外十二
T2217_.59.0656b04: 界内。蘊又一外四内故。如摩訶般若無量
T2217_.59.0656b05: 門廣故。但觀者對所攝一切法云但。非遮
T2217_.59.0656b06: 蘊界歟○兩中間者。疏十五云。外境内心。
T2217_.59.0656b07: 以身心觀照爲中間文義釋十一云。外境
T2217_.59.0656b08: 内身。以心觀察爲中間文私云。疏釋少異。
T2217_.59.0656b09: 然疏釋倶心境合縁爲中間云云
T2217_.59.0656b10: 即離相等方便者○此三方便前於内外中
T2217_.59.0656b11: 間各可有此三也。相者相在即離合觀兩
T2217_.59.0656b12: 中間歟。中間有二。謂遮表也。即離合故。亦
T2217_.59.0656b13: 即亦離是表也。合故又非即非離。即遮也。
T2217_.59.0656b14: 内外合觀又爾也西明釋云。解云。非即非離即是亦
即亦離。其義如何。若表即離成第
T2217_.59.0656b15: 三句。若遮即離成第四句。
謂即故非離離故非即。文		外人所計有三種
T2217_.59.0656b16: 故。能離方便有三也。唯識疏云。論一者即
T2217_.59.0656b17: 蘊。述曰。有計我體即是蘊○二離蘊。即體
T2217_.59.0656b18: 非蘊。三者與蘊不即不離。犢子外道計云云
T2217_.59.0656b19: 如來應正等覺者。心實相也。故釋云。此宗辨
T2217_.59.0656b20: 義即以心爲如來等文問。所謂内心之大我
T2217_.59.0656b21: 也文非指外道所計眞我耶。今復約眞我
T2217_.59.0656b22: 明心實相文此意矣。答。大我者法身大我。
T2217_.59.0656b23: 非外道眞我。於此無相菩提心大我計青
T2217_.59.0656b24: 黄等眞我也。守護經云。善男子一切如來説
T2217_.59.0656b25: 此心相非青非黄非赤非白非紅非紫非
T2217_.59.0656b26: 金色○非非男女亦復非是亦男亦女文
T2217_.59.0656b27: 此經所説云心相。佛爲如來。然皆非外
T2217_.59.0656b28: 我也。今水精色云金色不男女者當非
T2217_.59.0656b29: 男女歟。又亦男亦女又不男女攝歟。法華云
T2217_.59.0656c01: 五種不男故。謂非男女無形亦男亦女二形
T2217_.59.0656c02: 歟
T2217_.59.0656c03: 然此等衆相悉從衆縁生等者。問。青黄等衆
T2217_.59.0656c04: 相是外道所計當情現無法。何云衆縁生耶。
T2217_.59.0656c05: 答。或云。不了自心故而作是言云云外道
T2217_.59.0656c06: 不了菩提心故。謂於依他顯形等色妄謂
T2217_.59.0656c07: 計我故云衆縁生歟。如三界同性也。若不
T2217_.59.0656c08: 爾者何云青實相不壞故耶或云。直於心
T2217_.59.0656c09: 法作青黄等計。我宗青黄等云縁生法。何
T2217_.59.0656c10: 爲常我耶爲言問。青實相不壞故者。即事而
T2217_.59.0656c11: 眞故遍計所執云不壞歟。答。彼所執我是體
T2217_.59.0656c12: 用都無。何云實相不壞。當知。於依他顯形
T2217_.59.0656c13: 生我相故。約所遍計依他作此説歟。或
T2217_.59.0656c14: 遍計理無與眞如不變一際故云爾歟
T2217_.59.0656c15: 如有外道阿闍梨等者。智證大師疏抄云。外
T2217_.59.0656c16: 道阿闍梨黒月夜等可求本文。自餘小乘
T2217_.59.0656c17: 論等皆可求之文又云。外道阿闍梨者大唐
T2217_.59.0656c18: 有道士法師。俗&MT05711;其處有聽者世許法師
T2217_.59.0656c19: 禮稱云南無不可思議功徳。俗人嘲云南無
T2217_.59.0656c20: 不可聽聞偏徒等所
見也云云
T2217_.59.0656c21: 開發心明道等者。疏下文云。法明者以覺心
T2217_.59.0656c22: 本不生際其心淨住生大惠光明。普照無量
T2217_.59.0656c23: 法性見諸佛所行之道故云法明道也文今
T2217_.59.0656c24: 心明約能見淨心下法明者據所照法性。能
T2217_.59.0656c25: 所雖異倶名淨菩提心也。心王如來者内心
T2217_.59.0656c26: 之大我。經云如來應正等覺是也
T2217_.59.0656c27: 心非欲界同性等者。智證抄云。心非欲界同
T2217_.59.0656c28: 性等者。疏云此心不與三界同性也。讀之
T2217_.59.0656c29: 者可存意云云讀之者可存意者上牒界
T2217_.59.0657a01: 及趣文云亦是對諸妄執等。前約着處或
T2217_.59.0657a02: 對眞我。明之畢。今又約妄執故云亦是。
T2217_.59.0657a03: 而其下云此心不與三界同性也。總似釋上
T2217_.59.0657a04: 牒文。然今文但釋界非趣故有此勸歟。或
T2217_.59.0657a05: 云。三界六趣是總別異故次下云次廣分別。
T2217_.59.0657a06: 明知廣三界云天龍等也。私云。三界六趣
T2217_.59.0657a07: 若約有情開合隨宜有廣略趣中天有三界天
故界廣趣略也。又
T2217_.59.0657a08: 界中欲界有六趣
故趣廣界狭也		若約其體趣狭。但所往故。
T2217_.59.0657a09: 對中有是能往故。三性中趣唯無記也。然
T2217_.59.0657a10: 界廣通善染外器中有故。光記云。然由煩
T2217_.59.0657a11: 惱界有差別。由異熟蘊趣有差別文故知。
T2217_.59.0657a12: 三界同性義不釋八部文也。亦是諸妄執等
T2217_.59.0657a13: 三句通界趣總句也。廣分別者且約欲界諸
T2217_.59.0657a14: 衆生趣歟。守護經云。心非欲界性乃至非人
T2217_.59.0657a15: 等一切同類文私云。今文趣又云同性。彼經
T2217_.59.0657a16: 趣云同類。同意歟。可尋矣
T2217_.59.0657a17: 謂非想處即是涅槃者。抄云。謂有一類外道
T2217_.59.0657a18: 得彼非想非非想處定計此最極清淨處
T2217_.59.0657a19: 以爲涅槃也文
T2217_.59.0657a20: 梵王毘紐天等者疏第十云。一切衆生因梵
T2217_.59.0657a21: 天故名一切衆生主。能生一切有情故也文
T2217_.59.0657a22: 又云。次毘紐天有衆多別名。即是那羅延
T2217_.59.0657a23: 天別名也。亦是佛化身文智論五云。如韋紐
T2217_.59.0657a24: 天秦言遍問。四臂投貝持輪騎金翅鳥文
T2217_.59.0657a25: 此中或計涅槃或云生諸法。未見界趣同
T2217_.59.0657a26: 性義耶。然彼天即計涅槃又彼天生諸法。
T2217_.59.0657a27: 即所計我故天趣同我歟。問。毘紐天何界天
T2217_.59.0657a28: 乎。答。弘決第十云。毘紐天亦云韋紐天
T2217_.59.0657a29: 亦韋糅天。此翻遍勝。亦遍問亦遍淨。阿含
T2217_.59.0657b01: 云是色天。倶舍云是第三禪頂天。淨影云
T2217_.59.0657b02: 處在欲界之極文又云。韋紐是梵王之父
T2217_.59.0657b03: 母文私云。准此釋。通欲色二界。然今欲
T2217_.59.0657b04: 天歟。所計我標欲色無色擧三天逆次擧
T2217_.59.0657b05: 三界天歟。其下能破云然此三界故
T2217_.59.0657b06: 八功徳性不與彼同等者。此水性幷寶性譬
T2217_.59.0657b07: 心性。隨器殊味遇物同色。心性隨縁而成
T2217_.59.0657b08: 界趣之義也。雖隨縁然水性寶性不與彼
T2217_.59.0657b09: 同。是不變義也。上文況令心性同於彼性
T2217_.59.0657b10: 耶文此＊意。心性者理性彼性者界趣事性
T2217_.59.0657b11: 也
T2217_.59.0657b12: 復次世尊將欲開示等者。或云。今此釋通前
T2217_.59.0657b13: 約外道我明淨菩提心之二段文作復次
T2217_.59.0657b14: 釋也。故云故佛説言如來非青等也。普門
T2217_.59.0657b15: 示現六趣身者通四重壇也。中臺首陀會天
T2217_.59.0657b16: 形四佛輪王形故云云私云。疏第三云。第三
T2217_.59.0657b17: 重一切衆生喜見隨類之身文又云。自臍以
T2217_.59.0657b18: 下現生身釋迦示同人法及二乘六趣文
T2217_.59.0657b19: 又當卷上云。所言等者乃至諸天八部五通
T2217_.59.0657b20: 神仙文此等説外部文也。准知今又六趣之
T2217_.59.0657b21: 身者但第三重聖衆也。中臺四佛雖府同
T2217_.59.0657b22: 人天是皆佛身也。十界圓壇寧限六凡無
T2217_.59.0657b23: 四聖耶今擧六凡顯四聖歟。凡今釋意行
T2217_.59.0657b24: 者不識因縁生故。於本尊海會顯形男女
T2217_.59.0657b25: 等而生戲論故。作此説也爲言
T2217_.59.0657b26: 三界六趣者。三界經説分明也。六趣者指八
T2217_.59.0657b27: 部衆文歟。准嘉祥義疏。龍是畜生。迦樓羅
T2217_.59.0657b28: 者此云金翅鳥。揵撻婆一云屬鬼道。一云
T2217_.59.0657b29: 屬修羅道。緊那羅是畜生道攝。緊那羅此云
T2217_.59.0657c01: 疑神。亦云人非人。其形似人而頭有一角
T2217_.59.0657c02: 取意又云。八部鬼神本悉非人而變作人形
T2217_.59.0657c03: 來聽説法故云人非人也文又仁王疏云。
T2217_.59.0657c04: 藥叉此云威徳又翻傍生文或釋云。八部
T2217_.59.0657c05: 即天鬼畜修羅文准此等釋今八部衆中無
T2217_.59.0657c06: 人及地獄。何云六趣耶。然六趣攝故云爾
T2217_.59.0657c07: 歟。或約多分歟。又法華經云。爾時會中比
T2217_.59.0657c08: 丘比丘尼優婆塞優婆夷天龍夜叉乾闥婆阿
T2217_.59.0657c09: 修羅迦樓羅緊那羅摩睺羅伽人非人文嘉祥
T2217_.59.0657c10: 疏云爾時會中下文爲二。初辨四衆。上四
T2217_.59.0657c11: 華正表四衆悟入一乘。今明四衆覩瑞歡
T2217_.59.0657c12: 喜。及諸天龍者上地六種震動表人天六道
T2217_.59.0657c13: 普皆成佛。故今列六道之衆歡喜也云云此
T2217_.59.0657c14: 又八部釋六道。可爲良證矣。然經四衆八
T2217_.59.0657c15: 部中四衆是人也。八部中闕六道之中歟。法
T2217_.59.0657c16: 華會座地獄衆不來歟。嘉祥法華疏云。依
T2217_.59.0657c17: 陀羅尼經有地獄衆。今會所無文今經會座
T2217_.59.0657c18: 有無難知。現圖曼荼無地獄道。善無畏所
T2217_.59.0657c19: 傳漫荼羅有地獄衆。可尋決矣然輪圓具
T2217_.59.0657c20: 足壇何闕彼矣
T2217_.59.0657c21: 前説不在三處等者。或云三處者次上所擧
T2217_.59.0657c22: 三界同性義也。三界處故云三處也。故次下
T2217_.59.0657c23: 釋云。若心不與諸趣同性文此意也。私
T2217_.59.0657c24: 云。三科云三處歟。云已攝一切法故。三
T2217_.59.0657c25: 界不攝無漏無爲等故。故上釋云。但觀内
T2217_.59.0657c26: 外十二處即攝一切法也文前總約根境觀
T2217_.59.0657c27: 心今六根各別觀心。故云復一一歴法分
T2217_.59.0657c28: 別。例如倶舍云愚根樂三故説蘊處界三
T2217_.59.0657c29: 也。或云内外兩間云三處也。今文但擧六
T2217_.59.0658a01: 根是擧六根界顯餘十二界歟。故釋云
T2217_.59.0658a02: 乃至陰入等。今擧十八界例五陰十二入
T2217_.59.0658a03: 也
T2217_.59.0658a04: 乃至陰入諸法皆應廣説者。乃至十八界中
T2217_.59.0658a05: 今擧六根故六境六識云乃至也。陰入廣
T2217_.59.0658a06: 説者如十八界五陰十二入一一歴法可
T2217_.59.0658a07: 分別故云爾也。若不爾則陰入是略説。何
T2217_.59.0658a08: 云廣耶。又上文説内外十二處。何重示矣。
T2217_.59.0658a09: 若爾界及蘊先文無總説。何今云爲未悟
T2217_.59.0658a10: 一一分別。又倶舍云。愚根樂三故説蘊處界
T2217_.59.0658a11: 三文准此釋設依根不同不亂陰入界上
T2217_.59.0658a12: 中下根次第。而一一分別釋可作此耶。答。
T2217_.59.0658a13: 相望不定機根萬差。今爲未悟説界是望
T2217_.59.0658a14: 前十二入故不違倶舍説。又三科一一分別
T2217_.59.0658a15: 對前處内外分別故。又於前不擧陰界者
T2217_.59.0658a16: 經中前唯説處今偏説界互顯而兼陰歟。疏
T2217_.59.0658a17: 探經意云陰入廣説也。又下文中開蘊合
T2217_.59.0658a18: 處界。佛智巧妙前後影略三科開合周備矣。
T2217_.59.0658a19: 問。若爾何下文爲未悟合處界耶。答。衆生
T2217_.59.0658a20: 樂欲不同故。又名字數多迷眞實故
T2217_.59.0658a21: 爲破邊見聲聞故者。謂於不住眼界等文
T2217_.59.0658a22: 有二意。前正釋明約外道計今復次約聲
T2217_.59.0658a23: 聞邊見也。如犢子阿毘曇等者智論第一云。
T2217_.59.0658a24: 是佛法中亦有犢子比丘説。如四大和合
T2217_.59.0658a25: 有眼法如是五衆和合有人法。犢子阿毘曇
T2217_.59.0658a26: 中説。五衆不離人人不離五衆。不可説
T2217_.59.0658a27: 五衆是人離五衆是人。是五法藏第五不
T2217_.59.0658a28: 可説藏中所攝一切有語道人輩言。人一切
T2217_.59.0658a29: 種一切時一切法門中求不可得譬如兔角
T2217_.59.0658b01: 龜毛常無。復次十八界十二入五陰實有而
T2217_.59.0658b02: 此中無人。方廣道人言。一切法不生不滅。空
T2217_.59.0658b03: 無所有。譬如兎角龜毛常無。如是等一
T2217_.59.0658b04: 切論議師自守其法以爲實＊語餘者妄語
T2217_.59.0658b05: 文今二部釋依智論文歟。是人法在不可説
T2217_.59.0658b06: 藏中者三世無爲不可説藏五法藏中四種是
T2217_.59.0658b07: 法不可説藏即我也。何云人法在彼藏耶。
T2217_.59.0658b08: 謂法字増歟。故智論但云人。又義釋無法
T2217_.59.0658b09: 字矣。或云。今人法者非人與法。人即法歟。
T2217_.59.0658b10: 猶如云眼法矣。故十二門論疏上云。犢子
T2217_.59.0658b11: 部云。四大和合有眼法。五陰和合有人法。
T2217_.59.0658b12: 今明眼從四大生則無自性。人由陰有。義
T2217_.59.0658b13: 亦同之文問。此犢子所計我人法二我中何
T2217_.59.0658b14: 耶。答。論既云人。又嘉祥釋云。入眞觀故即
T2217_.59.0658b15: 見我空。出於俗諦別有人體文依之大
T2217_.59.0658b16: 師幷慈恩清涼等皆立六宗時。以犢子入
T2217_.59.0658b17: 我法倶有宗。唯識論中以非即非離我出破
T2217_.59.0658b18: 我文。又慈恩宗輪疏云。其犢子部謂補特
T2217_.59.0658b19: 伽羅非即蘊離蘊。謂實有我非有爲無爲
T2217_.59.0658b20: 然與蘊不即不離。佛説無我但無即蘊離
T2217_.59.0658b21: 蘊。如外道等所計之我悉皆是無。非無一
T2217_.59.0658b22: 分可説。不即蘊離蘊。我既不可説亦不可
T2217_.59.0658b23: 言形量大小等。乃至成佛此我常在文又
T2217_.59.0658b24: 西明釋云。問。如下所説犢子部計非即離
T2217_.59.0658b25: 我。二障之内何障所攝。答。言煩惱如何羅
T2217_.59.0658b26: 漢起煩惱障。若所知障如何論説生空智斷。
T2217_.59.0658b27: 三藏解云。是我執故煩惱障攝。此部未得羅
T2217_.59.0658b28: 漢果時所計我相同佛在時犢子外道。由斯
T2217_.59.0658b29: 立號名犢子部。初談未成羅漢時計故
T2217_.59.0658c01: 説彼部亦計我。理實得果已斷我執文私
T2217_.59.0658c02: 案。慈恩釋乃至成佛此我常在者但依蘊等
T2217_.59.0658c03: 假施設我名非實我也歟。故彼疏釋彼論
T2217_.59.0658c04: 依蘊處界假施設名云。謂我非即蘊非離
T2217_.59.0658c05: 蘊處界亦爾○但依蘊等假施設此義名
T2217_.59.0658c06: 我實非蘊等文又僧偘釋云。依婆娑有二。
T2217_.59.0658c07: 一假名二神我。若計神我是外道見。若計
T2217_.59.0658c08: 假名則非邪見。犢子但計假名異於外道
T2217_.59.0658c09: 故不妨是羅漢文西明意。未成羅漢時
T2217_.59.0658c10: 起此計者似依倶生我執。若分別我執見
T2217_.59.0658c11: 道已斷故。然今非即非離我依邪思惟等立
T2217_.59.0658c12: 不可説藏歟。若非分別惑何有此義。彼師
T2217_.59.0658c13: 釋難決定矣。了義燈第二云。要集云。有解。
T2217_.59.0658c14: 瑜伽四計唯有分別。此中第三倶生收。任運
T2217_.59.0658c15: 我執不計即離○今謂。瑜伽唯説分別。此
T2217_.59.0658c16: 論通二。此義可爾○又彼犢子却談未得
T2217_.59.0658c17: 聖時計者如何。不許異生身中起分別見
T2217_.59.0658c18: 由此。第三通叙通破。分別倶生於理爲勝。
T2217_.59.0658c19: 今謂。不爾若唯分別可順論文。彼立五藏
T2217_.59.0658c20: 我在第五不可説藏。豈倶生見作是計耶。
T2217_.59.0658c21: 又不得言犢子部計却談昔計。非據現計。
T2217_.59.0658c22: 理亦不爾。宗輪論中現叙彼等同計我故。
T2217_.59.0658c23: 若爾無學如何更起我執見耶。答。如前解。
T2217_.59.0658c24: 或可得言唯有學凡作如是計文私云。瑜
T2217_.59.0658c25: 伽四計者唯識三計中加亦即亦離句歟。此
T2217_.59.0658c26: 中第三者唯識三計中第三非即非離我歟。
T2217_.59.0658c27: 今謂下者要集自義也。今謂不爾等燈師能
T2217_.59.0658c28: 破也。又犢子立三聚謂。有爲聚無爲聚非二
T2217_.59.0658c29: 聚也。五法藏時開有爲聚爲三世故非二
T2217_.59.0659a01: 聚是不可説藏也。又義。犢子所計我又法執
T2217_.59.0659a02: 也。無學執我大失故。故住心論云。唯蘊無我
T2217_.59.0659a03: 一句。攝一切小乘法盡文二十部異計。皆攝
T2217_.59.0659a04: 此住心故。故大經要義云。唯識義燈釋犢子
T2217_.59.0659a05: 部計云。今據情解妄謂爲我故叙破之。實
T2217_.59.0659a06: 是法執云云故據情解。犢子部爲我有宗。若
T2217_.59.0659a07: 不爾。無學執我大爲失。故二乗聖者後得
T2217_.59.0659a08: 智。尚不知自證。況有漏心不知自執。於自
T2217_.59.0659a09: 法執謂爲我執。故雖謂我實是法執。如彼
T2217_.59.0659a10: 瞿波阿羅漢。作聖教要實論説有我人。而實
T2217_.59.0659a11: 法執也。若嘉祥意。以有漏心言出俗者。其
T2217_.59.0659a12: 義稍似義燈釋。然彼師意難決定。故且依
T2217_.59.0659a13: 燈師可爲定量略抄准此意。慈恩此我常
T2217_.59.0659a14: 在者。據情解云我。實法執故。成佛猶在但
T2217_.59.0659a15: 依蘊等假施設名者。於法執假施設我名
T2217_.59.0659a16: 也。又今疏第二卷中。以犢子有部兩種計
T2217_.59.0659a17: 同補特伽羅。寧於法執非立我名乎
T2217_.59.0659a18: 非見非顯現者。抄云。心體向外名能見相。
T2217_.59.0659a19: 反似外境名能現相。翻此名非見非顯
T2217_.59.0659a20: 現也文此心帶妄執。能縁所縁云見現也。
T2217_.59.0659a21: 故次下擧因云。虚空相心離諸妄執。亦無
T2217_.59.0659a22: 分別文
T2217_.59.0659a23: 一切衆生本有佛知見性者。或云。成實論中
T2217_.59.0659a24: 云有識含靈。是本有佛知見義歟。若爾成實
T2217_.59.0659a25: 論又小乘攝故。可屬邊見聲聞也。依之上
T2217_.59.0659a26: 牒文。至非顯非顯現爲一具文矣。或云。彼
T2217_.59.0659a27: 初釋意。彼釋各別牒釋。何屬邊見。就中云
T2217_.59.0659a28: 今説不住諸法。是局經不住眼界等文。不
T2217_.59.0659a29: 及非見等句也。況約十住心時。既就外道
T2217_.59.0659b01: 二乘等明心不可得義。今文專約法相三
T2217_.59.0659b02: 論可明心無相歟。所謂本有佛知見性。三
T2217_.59.0659b03: 論悉有佛性之義。如是常理者。法相理佛性
T2217_.59.0659b04: 遍在之謂也。天台華嚴。同初地淨菩提心
T2217_.59.0659b05: 故。未必爲所遣也。故大師以今一段經文
T2217_.59.0659b06: 證第八心。可思之。或又本有佛知見性者。
T2217_.59.0659b07: 天台四佛知見＊義。如是常理者。如先三乘
T2217_.59.0659b08: 一乘。各擧初顯後。九種住心皆所遮遣故。但
T2217_.59.0659b09: 於爲第八心證者。且無相義一分同故。雖
T2217_.59.0659b10: 證彼意終別。彼應佛四言離絶境。此法身如
T2217_.59.0659b11: 義遮情之説故。又爲能所遣無失。又安然
T2217_.59.0659b12: 云。此二人是別教菩薩文又智論中。犢子薩婆
T2217_.59.0659b13: 多。次擧方廣道人空無所有之計。興今文
T2217_.59.0659b14: 異也。又守護經云。於三世中亦不可見文｣
T2217_.59.0659b15: 皆以世諦言之耳者。或云。大乘所立本有佛
T2217_.59.0659b16: 知見等義。望今無相淨菩提心。遮有相世
T2217_.59.0659b17: 諦也。凡有相者。皆是虚妄者。即此意歟
T2217_.59.0659b18: 又經中自説因縁者。或云。心不住已下一段
T2217_.59.0659b19: 因縁也。謂標爲未悟者等云今復結言。復
T2217_.59.0659b20: 字起盡可局當段也。私云。今此文局當段。
T2217_.59.0659b21: 下所以下文通諸文歟。所以然者。大師以
T2217_.59.0659b22: 經疏文注入守護經時。祕密主心不住乃至
T2217_.59.0659b23: 無分別之文爲一段故。又疏釋皆別段置經
T2217_.59.0659b24: 云言。今不爾故。准上文。何以故虚空相是
T2217_.59.0659b25: 菩提等文。明次上文因縁。今又可同彼矣。
T2217_.59.0659b26: 又今文。爲未悟重示故。更出因縁歟。次下
T2217_.59.0659b27: 一段雖徴二文。兼廣通諸段歟。三種無二
T2217_.59.0659b28: 義。同自心尋求菩提及一切智之意故。又如
T2217_.59.0659b29: 上種種入清淨門自心尋求菩提義。通上諸
T2217_.59.0659c01: 段故。前述答説意。云觀三法實相乃至亦
T2217_.59.0659c02: 名一切智智。對彼故云今復結言虚空無垢
T2217_.59.0659c03: 即是心等耳
T2217_.59.0659c04: 離諸妄執亦無分別者。經云。離諸分別無分
T2217_.59.0659c05: 別文守護經云。以是義故。遠離一切麁細分
T2217_.59.0659c06: 別文准守護經幷疏上分別無分別如次云
T2217_.59.0659c07: 麁細分別。今諸妄執者麁分別。無分別者細
T2217_.59.0659c08: 分別也。故疏上釋云。以無妄執分別。無分
T2217_.59.0659c09: 別亦無也文依此意。離字貫無分別讀之
T2217_.59.0659c10: 或今疏釋未見麁細二重。離字但被妄執
T2217_.59.0659c11: 讀之。然守護經文上疏釋分明故。若無分
T2217_.59.0659c12: 別下。遮細分別歟。合譬説畢竟淨故句。遮
T2217_.59.0659c13: 細分別故畢竟淨也。文點云。若無分別。即是
T2217_.59.0659c14: 離一切相也云云意細無分別離一切相彼
T2217_.59.0659c15: 離也爲言一切分別無能染污之者者。離妄執
T2217_.59.0659c16: 分別之義也
T2217_.59.0659c17: 心虚空界等者。界者性義。非世間空界色。釋
T2217_.59.0659c18: 中云虚空無垢是也。即法性空理。若不爾
T2217_.59.0659c19: 者。何云三種無二。故守護經云。此虚空性即
T2217_.59.0659c20: 心性故。如其心性即菩提性。如菩提性即
T2217_.59.0659c21: 陀羅尼性文三四雖異其意同耳。問。上文譬
T2217_.59.0659c22: 如虚空界等文。彼既譬也。此何不爾耶。答。
T2217_.59.0659c23: 疏釋上文云。以世間易解空譬難解空也文
T2217_.59.0659c24: 今虚空界彼難解空也
T2217_.59.0659c25: 皆爲發明自心尋求菩提義等者。實範a字
T2217_.59.0659c26: 義第五云。皆爲發明自心求十四本無求
字。十本有		菩提
T2217_.59.0659c27: 義○究竟不思議中道義也云云虚空無垢者虚
空界也。虚空
T2217_.59.0659c28: 界者大空也。以喩
名法故云虚空菩提		文意三法本來同一實相也。
T2217_.59.0659c29: 即此同一實相名爲一切法界心。即此一法
T2217_.59.0660a01: 界心即眞而假。眞故無能所異。假故悲爲
T2217_.59.0660a02: 根本。方便滿足名中道也云云
T2217_.59.0660a03: 即此一法界心等者。淨菩提心也。大師第八
T2217_.59.0660a04: 住心。云一法界心一道無爲眞理。即此意矣。
T2217_.59.0660a05: 雖因縁等者。或云。今文菩提心。爲根究竟
T2217_.59.0660a06: 作因縁也。私云。上文釋見心實相云。雖復
T2217_.59.0660a07: 離諸因縁。亦非無因而得成就也文今釋同
T2217_.59.0660a08: 彼。彼既菩提心因縁。此何不爾。意云。一法
T2217_.59.0660a09: 界心雖因縁不生。而不壞因縁。菩提心實相
T2217_.59.0660a10: 生也。以不生故無能所生異。以不壞故非
T2217_.59.0660a11: 只菩提心生。亦無非爲根方便滿足也爲言
T2217_.59.0660a12: 又上釋云。智性種以五義爲縁。至菩提妙
T2217_.59.0660a13: 果。所謂不生不滅之因縁也取意准此文。依
T2217_.59.0660a14: 菩提心因縁生根究竟故。云亦得悲爲根
T2217_.59.0660a15: 等矣。守護經云。如是一切皆以大慈大悲
T2217_.59.0660a16: 而爲根本。方便波羅蜜之所攝受文彼經約
T2217_.59.0660a17: 利他方便故云攝受。今經約自利究竟故
T2217_.59.0660a18: 云滿足矣
T2217_.59.0660a19: 佛已開示淨菩提心等者。云何菩提謂如實
T2217_.59.0660a20: 知自心文也。因此文明三句大宗也。亦得
T2217_.59.0660a21: 悲爲根本方便波羅蜜滿足等是也。又云何
T2217_.59.0660a22: 菩提已下至此文。皆開示淨菩提心也。心
T2217_.59.0660a23: 不在内幷非青非黄等開示菩提心。故次
T2217_.59.0660a24: 下云無量方便皆爲令知識其心。即此意矣｣
T2217_.59.0660a25: 如此經者當知一切修多羅等者。或云。一切
T2217_.59.0660a26: 修多羅者。除大日經其餘顯密諸經也。以今
T2217_.59.0660a27: 經三句攝諸經。不可漏顯密經。故次如釋
T2217_.59.0660a28: 迦所説者。指上一切修多羅也。顯密諸經皆
T2217_.59.0660a29: 釋迦説故。故以大日金剛頂入釋教録。以
T2217_.59.0660b01: 釋迦説例三世佛説也。但至決了説者。其
T2217_.59.0660b02: 中就淺略作此説也。或云。一切修多羅但
T2217_.59.0660b03: 顯經也。顯釋迦説。密法身談故。但不擧金剛
T2217_.59.0660b04: 頂經等者。彼又能開故。同今經不別擧也。
T2217_.59.0660b05: 金剛頂部中又説三句歟。故吽字義云。遮那
T2217_.59.0660b06: 經金剛頂經等説。菩薩人菩提心爲因。大悲
T2217_.59.0660b07: 爲根。方便爲究竟文私云。金剛頂部因行證
T2217_.59.0660b08: 入義即三句故歟。以指守護經歟。或儀軌等
T2217_.59.0660b09: 中有説文歟。又一解云。金剛頂部雖有其
T2217_.59.0660b10: 義無正説故。皆爲所開而入一切修多羅
T2217_.59.0660b11: 也。守護經雖有三句説。釋迦説故又傳宣故
T2217_.59.0660b12: 猶爲所開也。如釋迦説等者。一切經有顯
T2217_.59.0660b13: 密中。於顯中以釋迦説而例餘佛説也。智
T2217_.59.0660b14: 證指歸云。令案。横統之言無所不統。總
T2217_.59.0660b15: 十方三世一切修多羅同歸於三句。本自無
T2217_.59.0660b16: 異轍。明知在一切經後。諸經猶文此經如
T2217_.59.0660b17: 印。以三摩地印印一切諸經爲法佛祕
T2217_.59.0660b18: 藏文私云。若准一切經後文。能開似局今
T2217_.59.0660b19: 經。若依三摩地印。似通金剛頂部。彼又三
T2217_.59.0660b20: 摩地教故
T2217_.59.0660b21: 我説諸法如是者。智證疏抄云。今案。諸法如
T2217_.59.0660b22: 是一切大小諸法。無非此無相菩提心故。今
T2217_.59.0660b23: 此經統開演説令知同轍。故言一切修多羅
T2217_.59.0660b24: 意皆同在此也。可知。一代諸經之根源祕藏
T2217_.59.0660b25: 矣。統攝之義明在此文文私云。我説者。大日
T2217_.59.0660b26: 今説。開會説故云統開演説。所開是大小乘
T2217_.59.0660b27: 諸經法故。且依此釋。我説諸法如是可訓
T2217_.59.0660b28: 矣。或説諸法如是云云意我説大小乘諸
T2217_.59.0660b29: 教皆爲三句爲言又義。通大日釋迦歟。謂
T2217_.59.0660c01: 如此經者等。以今經開顯經也。如釋迦等
T2217_.59.0660c02: 者。約守護經傳宣三句而開餘佛顯經也。
T2217_.59.0660c03: 故又下釋中。以法華及今經爲開會説。可
T2217_.59.0660c04: 思之。問。准上文。諸法者十二處三界等法。
T2217_.59.0660c05: 約彼明心實相故云諸法如是知識其心。若
T2217_.59.0660c06: 爾何云諸經。又今諸文皆明菩提心實相。何
T2217_.59.0660c07: 云三句乎。依之守護經云。我於此諸菩
T2217_.59.0660c08: 薩等大衆之中。説如是法爲淨廣大菩提
T2217_.59.0660c09: 心。爲令一切了知自心故文爾何。答。故
T2217_.59.0660c10: 上文結成此菩提心三種無二與根究竟爲
T2217_.59.0660c11: 因畢。云我説諸法如是。非開會義乎。但守
T2217_.59.0660c12: 護經文。説字貫下句讀之。意云。如是大小
T2217_.59.0660c13: 乘法。爲淨廣大菩提心説也爲言又三句者。
T2217_.59.0660c14: 菩提心三句攝故云爾。或菩提心又有短三
T2217_.59.0660c15: 句故。又明菩提心三句大宗顯故
T2217_.59.0660c16:   建治元年六月比。於高野山以傳法會
T2217_.59.0660c17: 談義之次。逐月馳筆畢。以南都中川法
T2217_.59.0660c18: 泉房令清書畢。同年八月上旬。於醍
T2217_.59.0660c19: 醐寺中正院加點畢。是則勵初心之勸學。
T2217_.59.0660c20: 爲後生之資糧而已
T2217_.59.0660c21:   金剛佛子頼瑜生年五十歳
T2217_.59.0660c22:
T2217_.59.0660c23:
T2217_.59.0660c24:
T2217_.59.0660c25: 大日經疏指心鈔卷第七
T2217_.59.0660c26:
T2217_.59.0660c27:   疏卷第一之七
T2217_.59.0660c28: 經若我若我所者。五見中身見。於五蘊執我
T2217_.59.0660c29: 我所也。我者我身也。以常一主宰義名我
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [Prev+100] [Prev] 654 655 656 657 658 659 660 661 662 663 664 665 666 667 668 669 [Next] [Next+100] [Last] [行番号:有/無]   [返り点:無/有] [CITE]