INBUDS
大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59
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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_.59.0765a01: 位故。上文云至到一處。非所得寶是一也。
T2217_.59.0765a02: 又舟車神通頓漸異故云巧拙難易。然倶度
T2217_.59.0765a03: 五百由旬同路。故云無異路。非全得一寶
T2217_.59.0765a04: 也。又暹僧都云獲寶無異路者。謂是菩提心
T2217_.59.0765a05: 本末因縁故云爾。如云汝等所行是菩薩
T2217_.59.0765a07: 以開曾意云無異路。海云。彼諸乘各各有
T2217_.59.0765a08: 所至果殊故云無異。非言一處也。大師言。
T2217_.59.0765a11: 第十云。心續生之相諸佛大祕密我今悉開
T2217_.59.0765a12: 示者即是竪説。謂從初羝羊暗心漸次背暗
T2217_.59.0765a13: 向明求上之次第。如是次第略有十種。如
T2217_.59.0765a15: 三劫從淺至深之義。宗家以彼文證十住心
T2217_.59.0765a16: 續生次第。故知影略互顯歟。又疏上文中以
T2217_.59.0765a17: 此文成八心等續生。宗家以八心三劫文
T2217_.59.0765a18: 成十住心續生次第。疏家宗家成一致非
T2217_.59.0765a19: 相違也。故疏第一云。已下答心相續義也
T2217_.59.0765a22: 十心文釋十住心給。可思之。疏家意八心
T2217_.59.0765a23: 三劫中存十住心。故倶以心續生經文成
T2217_.59.0765a24: 義也。或又疏中十心云續生。論中十住心
T2217_.59.0765a25: 云心續生。各據一義耳
T2217_.59.0765a26: 經信解行地觀察三心等者。朝譽義云。經心。
T2217_.59.0765a27: 信解行地觀察三心等者正指八地已上云
T2217_.59.0765a28: 信解地。經出過一切聲聞等已下文説八地
T2217_.59.0765a29: 上。故但疏云。此經宗理實淨菩提心已上十
T2217_.59.0765b01: 住地皆是信解行地也。爲證初地已上皆信
T2217_.59.0765b02: 解地引畢嚴經文。經觀察三心者。若通論則
T2217_.59.0765b03: 初地爲因二地上云根八地上爲究竟。又一
T2217_.59.0765b04: 一地皆有三心。經依此義於八地上云觀
T2217_.59.0765b05: 察三心也。經建立十心等者。若通論則十地
T2217_.59.0765b06: 相望論十心。而一一地無邊智生。又付一一
T2217_.59.0765b07: 地各有十心也。經心正説八地上。疏主以
T2217_.59.0765b08: 實義云初地上信解地也。引華嚴･佛性等
T2217_.59.0765b09: 顯教成眞言十地。顯密雖別十地功徳是同
T2217_.59.0765b11: 地上。故三心十心又約短八地上心也。疏
T2217_.59.0765b12: 言初地上者以實義約長短三義作釋也
T2217_.59.0765b14: 從麁至細從淺至深本末合有十心。前九
T2217_.59.0765b15: 種合爲六無畏位。第十中門十地總爲眞言
T2217_.59.0765b16: 門。十六重玄義横竪統攝十二部經。則旋轉
T2217_.59.0765b17: 無盡。是名諸如來次第證入大悲發生三摩
T2217_.59.0765b18: 地。菩提心論立三種。行願者大悲。勝義者
T2217_.59.0765b19: 深般若。於中有二義。依教相遮著處。約
T2217_.59.0765b20: 空性旨直悟心性也。三摩地者自心本有實
T2217_.59.0765b21: 徳。九種住心在勝義門。次第遮情義。祕密莊
T2217_.59.0765b22: 嚴是三摩地門實義。又釋論五番問答次第
T2217_.59.0765b23: 淺深道理炳然。疏第二云。如前所説種子
T2217_.59.0765b24: 根疱等及歸依三寶爲人天乘。乃至又云。空
T2217_.59.0765c02: 行地觀察三心等者眞言也。以續生分位配
T2217_.59.0765c04: 十地是地前地上不同顯教密教差別耳。寶
T2217_.59.0765c05: 生御房義云眞言地前地上是異顯教也。夫
T2217_.59.0765c06: 眞言地前是竪義也。地上是横義也依十住
T2217_.59.0765c07: 心論者前九種住心皆是因。皆是地前也。第
T2217_.59.0765c08: 十即果。即地上也竪論次第淺深皆是眞言
T2217_.59.0765c09: 地前行相也。横觀智智平等即地上行相也
T2217_.59.0765c11: 心各第十住心亦有耶。答。第九極無自性心
T2217_.59.0765c12: 文之次云。復次祕密主信解行地觀察三心
T2217_.59.0765c15: 劫九種心地前地上古來二義。從顯入密人
T2217_.59.0765c16: 立地上義。唯密學者成地前義。經軌文二途
T2217_.59.0765c17: 大師釋左右也。然以地前義爲勝疏家宗家
T2217_.59.0765c18: 等釋多分冥此義。故仁和醍醐高野賢哲皆
T2217_.59.0765c19: 以立地前義耳。又大日經宗顯密中委辨顯
T2217_.59.0765c20: 乘心故三劫六無畏九種心文分明也。金剛
T2217_.59.0765c21: 頂宗曲明祕密心故五相十六生説炳焉者
T2217_.59.0765c22: 歟。二經影略互顯成一揆矣
T2217_.59.0765c23: 此經宗從淨菩提心已上等者。抄第四云。此
T2217_.59.0765c24: 經宗從淨菩提等者。即下文虚空無垢菩提
T2217_.59.0765c25: 心也言十住地者。住謂依持。地謂住生。依
T2217_.59.0765c26: 持住生名爲住地。仁王經云。入理般若名爲
T2217_.59.0765c27: 住。住生徳行名爲地。言信解中行者。信
T2217_.59.0765c28: 謂忍可樂欲。解謂了悟證達。各有淺深淺
T2217_.59.0765c29: 即地前深即地上此是地上行。即地上行即
T2217_.59.0766a02: 梵音阿毘目底。謂明見此理。心無疑慮。如
T2217_.59.0766a03: 鑿井已漸至泥雖未見水必知在近。故
T2217_.59.0766a05: 諸根深信如來祕藏決定不疑慮心。信佛
T2217_.59.0766a06: 有如是如是方便。若依行者必成菩提。此
T2217_.59.0766a07: 是地前信行也。入地者謂初歡喜地也。准望
T2217_.59.0766a09: 者信十信。解行三賢。謂地前信解行攝地上
T2217_.59.0766a10: 唯立十地故云信解行地也。亦名到修行
T2217_.59.0766a11: 地者。疏第七云。若到修行地授不思議果。
T2217_.59.0766a12: 此修行地即是淨菩提心初法明門。例如聲
T2217_.59.0766a13: 聞見諦已後復入修道位也。此菩薩於百字
T2217_.59.0766a15: 唯如來各究竟一切智地者。問。疏第一云。如
T2217_.59.0766a18: 竟地耶。答。依因信解願力得果徳故果從
T2217_.59.0766a19: 因云如來信解也。故知今文中約正信解
T2217_.59.0766a20: 體。局十地。上下文約相從門名果。故無
T2217_.59.0766a21: 過。又十六玄門義云。疏第二云。十一地名
T2217_.59.0766a23: 也
T2217_.59.0766a26: 勤行精進。何等爲十。一衆生界不可盡。二世
T2217_.59.0766a27: 界不可盡。三虚空不可盡。四法界不可盡。五
T2217_.59.0766a28: 涅槃不可盡。六佛出世不可盡。七諸佛智惠
T2217_.59.0766a29: 不可盡。八心所縁不可盡。九起智不可盡。十
T2217_.59.0766b01: 世間轉法轉智轉不可盡。若衆生界盡我願
T2217_.59.0766b02: 及盡。而衆生界實不可盡○我諸願亦不可
T2217_.59.0766b04: 生十大願等者。抄第四云。佛此菩薩住歡喜
T2217_.59.0766b05: 地發如是大誓願如是大勇猛如是大作
T2217_.59.0766b06: 用。以此十願門爲首滿足百萬阿僧祇大
T2217_.59.0766b09: 不可盡。今疏云十無盡界。何抄云十盡句。
T2217_.59.0766b10: 可尋決矣。十願者華嚴探玄記第十一云。願
T2217_.59.0766b11: 是希求義○今依梁攝論具列十名。一供
T2217_.59.0766b12: 養願。願供養勝縁福田師法主二受持願。願
T2217_.59.0766b13: 受持妙勝正法。三轉法輪願願於大集中
T2217_.59.0766b14: 轉未曾有法輪。四修行願。願如説修行一
T2217_.59.0766b15: 切菩薩正行。五成就願願成就此器世界衆
T2217_.59.0766b16: 生三乘善根。六承事願願往諸佛土常見
T2217_.59.0766b17: 諸佛恒得敬事聽受正法。七淨土願。願清
T2217_.59.0766b18: 淨國土安立正法及能修行衆生。八不離願。
T2217_.59.0766b19: 願於一切生處恒不離諸菩薩得同意行。
T2217_.59.0766b20: 九利益願。願於一切時恒作利益衆生事
T2217_.59.0766b22: 引之。抄具載。可披見。問。今此十大願因･
T2217_.59.0766b23: 根句中何攝耶。答。有多義。範云。因名攝也。
T2217_.59.0766b24: 初云得此虚空無垢菩提心時終結即是菩
T2217_.59.0766b25: 提心爲因。故知十願百萬等大願皆因句攝
T2217_.59.0766b26: 也。觀義云。根句攝也。故次下文云。從二
T2217_.59.0766b28: 菩提心爲因二地以上所修大願云大悲萬
T2217_.59.0766b29: 行也。所以得菩提心時於十法界生大願
T2217_.59.0766c01: 故能所生義異。何願爲因乎。今文中爲顯
T2217_.59.0766c02: 因擧二地上願也。結文此願即菩提心爲
T2217_.59.0766c04: 云。依前義會下文者。大悲萬行者大願爲
T2217_.59.0766c06: 知非大悲萬行即大願也。故華嚴經云。菩
T2217_.59.0766c08: 義云。長短三句中。約長則初地攝故因句
T2217_.59.0766c09: 攝。據短是根句攝也。所以者何。初地大願
T2217_.59.0766c10: 雖因攝二地上増修即成根也。即大悲萬行
T2217_.59.0766c11: 也。此根八地上増長云方便也。既云増修
T2217_.59.0766c12: 非簡初地乎。雖然於初地中發心誓願異
T2217_.59.0766c13: 故短中根也。又下文引經云。發十大願已
T2217_.59.0766c16: 文十心既初地果相也。十願初地根攝也。故
T2217_.59.0766c17: 知約短三心根句也。若據長三心因句也。
T2217_.59.0766c18: 彼疏起行者當今疏二地上萬行矣
T2217_.59.0766c19: 於十法界生根者。抄第四云。謂於前十無盡
T2217_.59.0766c20: 界中所修悲願能引起後地方便名之爲
T2217_.59.0766c23: 釋前十大願爲根句也。問。華嚴經云。菩薩
T2217_.59.0766c25: 云二地上行耶 答 經中云成就。可初地位。
T2217_.59.0766c26: 成就現在故。疏中云生十願。可二地行。生
T2217_.59.0766c27: 在未來故。又於十法界生根與前於十無
T2217_.59.0766c28: 盡界生大願文言既同。義理豈異。故知大願
T2217_.59.0766c29: 即根也。又云。依願起行。何願即行乎。所以
T2217_.59.0767a01: 於十法界或生願或生行。故今云根也
T2217_.59.0767a02: 八地以上境界皆同等者。抄第四云。八地已
T2217_.59.0767a03: 上者。謂後三地境界皆同。以無相爲境故。
T2217_.59.0767a04: 言但約方便等者對治惑障有階差故。佛
T2217_.59.0767a05: 性論云。無相無功用道者即八地已上。無相
T2217_.59.0767a06: 者即眞如境。乃至云言究竟者。八地已上見
T2217_.59.0767a07: 境皆同更無別境所未見者。故名究竟。但
T2217_.59.0767a09: 上無相無功用道有二意。約所證理無差
T2217_.59.0767a10: 別故云境界皆同。是釋究竟義也。又據能
T2217_.59.0767a11: 證智有斷障階差故云方便階降。即釋方
T2217_.59.0767a12: 便義也。例如清涼略策云。理無淺深證有
T2217_.59.0767a14: 理智云方便究竟也。問。若爾初地乃至七地
T2217_.59.0767a15: 有智證理。何不云方便究竟乎。答 細論
T2217_.59.0767a16: 有其義。故云各有三心也。然大分八地上
T2217_.59.0767a17: 無功用位故殊立此名。七地前有功用位故。
T2217_.59.0767a18: 又大師祕藏記云。三句義○即是眞言行者
T2217_.59.0767a19: 用心也。從凡位修行六度圓滿成佛故曰
T2217_.59.0767a20: 以方便究竟成佛以後以大悲濟度衆生
T2217_.59.0767a24: 究竟。故若約長三句則七地前大悲行云方
T2217_.59.0767a25: 便。八地上可云究竟歟。但今文八地上名
T2217_.59.0767a26: 方便地者方便所成地故從因云爾也。又
T2217_.59.0767a27: 云。成佛云究竟。八九十三地方便歟。方便之
T2217_.59.0767a28: 究竟。向下方便者濟生方便即爲究竟故方
T2217_.59.0767a29: 便即究竟。尊勝儀軌云。遮那大日即是法身。
T2217_.59.0767b01: 火天智火即是應身。已身住方便即是化身。
T2217_.59.0767b02: 故經云。方便爲究竟能作一切佛事。是故
T2217_.59.0767b05: 方便之究竟歟。依主持業隨宜矣。又疏第三
T2217_.59.0767b06: 云。復次初入淨菩提心門見法明道如識
T2217_.59.0767b07: 種子歌羅羅時。前七地以來爲大悲萬行之
T2217_.59.0767b08: 所含養如在胎藏。無功用以去漸學如來
T2217_.59.0767b09: 方便如嬰童已生習諸伎藝。至如來一切
T2217_.59.0767b10: 智地如伎藝已成施干從政。故名大悲胎
T2217_.59.0767b12: 便如習伎藝云方便。至一切智地如伎
T2217_.59.0767b13: 藝已成云究竟歟。若爾八地上方便究竟雙
T2217_.59.0767b14: 明故云方便究竟歟。問。若爾何下釋佛果
T2217_.59.0767b15: 云上上方便耶。答。疏第一云。即萬行所成一
T2217_.59.0767b16: 切智智之果説名方便由内具方便故方
T2217_.59.0767b18: 問。向上向下義依何文耶。答。疏第一云。方
T2217_.59.0767b19: 便究竟者。謂萬行圓極無可復増。應物之
T2217_.59.0767b21: 私云。應物已下向下方便。已上文向上方便
T2217_.59.0767b22: 也。此文方便究竟似局果。云萬行圓極無
T2217_.59.0767b23: 可復増故。疏第三説見支分生曼荼羅境界
T2217_.59.0767b24: 云。謂初發淨菩提心時。見此曼荼羅已。遍
T2217_.59.0767b25: 法界昇第二住。又逾廣逾深作十轉開明。
T2217_.59.0767b27: 一地所見圓極。今萬行圓極義可局果位
T2217_.59.0767b28: 歟 或又准今疏八地上文者無功用位見曼
T2217_.59.0767b29: 荼羅境界有優劣故云萬行圓極歟
T2217_.59.0767c01: 若觀一一地亦自有三心等者。釋經觀察三
T2217_.59.0767c02: 心句。初列名。即是因･根･究竟心是也･後若
T2217_.59.0767c03: 通論下配位。於中有二。初通門。謂長三心
T2217_.59.0767c04: 配十地。後別門短地地分三。今文是也。此
T2217_.59.0767c05: 中有二。初釋總標句。後此經無量下釋別
T2217_.59.0767c06: 句文。初中二。略示･廣釋也。廣釋中。因縁者
T2217_.59.0767c07: 因句也。因即縁。例如親因名因縁矣。方便
T2217_.59.0767c08: 中。淨治果相者向上方便也。治地是大悲萬
T2217_.59.0767c09: 行。此萬行所成果相即究竟。謂以方便萬行
T2217_.59.0767c10: 成究竟果相。故云向上也。故疏第一云。即
T2217_.59.0767c12: 業者向下方便也。故又第一云。由内具方便
T2217_.59.0767c14: 地三心准倣二地以上耳。次釋別句中。初
T2217_.59.0767c16: 於中二。初釋建立十心。後釋無邊智生。
T2217_.59.0767c17: 初中有作釋･引證･結成也。此別釋中但有
T2217_.59.0767c18: 根究竟闕因句也。又但約短三心作釋顯
T2217_.59.0767c19: 長三心義也。總句既兼通例。別句又可通
T2217_.59.0767c20: 長短故
T2217_.59.0767c21: 華嚴經云。發十大願等者。注華嚴經第五十六
T2217_.59.0768a06: 次又成就十種淨諸地法等者。抄第四云。次
T2217_.59.0768a07: 又成就十種淨治諸地法。謂即能信如來本
T2217_.59.0768a08: 行所入乃至信成就果。即信也。菩薩乃至
T2217_.59.0768a09: 見諸衆生不免諸苦即生大悲。此乃悲也。
T2217_.59.0768a10: 是諸衆生我應救護令住畢竟佛道之樂。
T2217_.59.0768a11: 慈也。菩薩隨順如是大慈悲法於一切物
T2217_.59.0768a12: 無所貪惜學行大施。喜捨也。是菩薩以大
T2217_.59.0768a13: 悲心大施心救一切衆生心無疲懈。即無
T2217_.59.0768a14: 有疲厭也。菩薩生無疲倦功徳於諸經書
T2217_.59.0768a15: 能自開解。即知諸經論也。由是功徳善根
T2217_.59.0768a16: 能籌量應作不應作於上中下衆生隨宜利
T2217_.59.0768a17: 益。即善解世法也。由是功徳則知時知量
T2217_.59.0768a18: 慚愧莊嚴修治自利利他之道功徳。即慚愧
T2217_.59.0768a19: 也。如是功徳精勤修行心不懈退。是精進
T2217_.59.0768a20: 不退功徳。即得堪受力即堅固力也。得堪
T2217_.59.0768a21: 受力已勤行供養一切諸佛。即是第一供養
T2217_.59.0768a23: 復次住是地已善知諸地障等者。抄第四云。
T2217_.59.0768a24: 言復次住是等者。謂此地菩薩已具十種淨
T2217_.59.0768a25: 諸地法更於諸佛菩薩善知識所諮受請
T2217_.59.0768a26: 問成就是地之法○所謂善知諸地障者。
T2217_.59.0768a27: 入初地時皆由觀解故知障有十障十地。
T2217_.59.0768a28: 故知智有十治十障。故立十地別。善知成
T2217_.59.0768b01: 壞者。攬行成位能集諸行即成相也。解位
T2217_.59.0768b02: 無體住自行故即壞相也。善知地相果者。
T2217_.59.0768b03: 謂方便智帶相觀終故名相果。善知地得修
T2217_.59.0768b04: 者。謂得入時即根本智顯是證修。非縁修
T2217_.59.0768b05: 故善知地法清淨者。謂勝進位後得智信等
T2217_.59.0768b06: 淨地之法。離障清淨故。善知地地轉行者。依
T2217_.59.0768b07: 前起後。地背相捨故。善知地地處非處者。
T2217_.59.0768b08: 二執名非處。二空爲住處。亦是相應不相
T2217_.59.0768b09: 應也。善知地地殊勝智者以後勝前増長善
T2217_.59.0768b10: 巧。名殊勝智。善知地地不退轉者。謂具方
T2217_.59.0768b11: 便不退轉故。善知淨治一切菩薩地乃至入
T2217_.59.0768b13: 更約前三心作十心説之等者。覺心云。更再
T2217_.59.0768b14: 釋前觀察三心文也。所謂前以三心約通
T2217_.59.0768b15: 別義門攝華嚴衆多十心也。今示開三心
T2217_.59.0768b16: 作十心以通別義攝華嚴十心也。所以上
T2217_.59.0768b19: 云。疏家作釋尤可依經説。何捨十心明文
T2217_.59.0768b20: 云依三心他文。所謂經文非無起蓋。經中
T2217_.59.0768b21: 三心十心文各有總標別釋。信解行地觀察
T2217_.59.0768b22: 三心者三心總説也 無量已下別説也。信解
T2217_.59.0768b23: 地無量無對不可思議者十心總説也。建立
T2217_.59.0768b24: 十心下別説也。然建立十心等二句含二意
T2217_.59.0768b25: 或三心中究竟句別釋也。如疏文。或十心中
T2217_.59.0768b26: 別句也。含疏意若如釋唯取三心別句者
T2217_.59.0768b27: 信解地無對等二句似無用歟。所以三心首
T2217_.59.0768b28: 標信解行地外更云信解地等。豈非十心
T2217_.59.0768b29: 標句乎。故知建立十心等文含多意故通
T2217_.59.0768c02: 等者。前信解地約三心釋之畢。今更於約
T2217_.59.0768c04: 約三心釋訖重於建立十心文釋別義。何
T2217_.59.0768c05: 過。若如所成者別句文不可有長義。如何
T2217_.59.0768c06: 約短三心釋訖故彼不許者此又不成乎。
T2217_.59.0768c07: 問。建立十心文疏釋分明。何云釋彼文乎。
T2217_.59.0768c08: 若於一文有三心十心二義者一段文悉
T2217_.59.0768c09: 可通釋歟。所以以三心盡十地。十地又如
T2217_.59.0768c10: 次種芽等十心義。其理極成何必尋十心文
T2217_.59.0768c11: 句乎。次後十心文八心段有之。何爲奇乎。
T2217_.59.0768c12: 若又信解地標句爲所由者三心釋可局觀
T2217_.59.0768c13: 四攝法文。下文十心文故。文起盡彼此不相
T2217_.59.0768c14: 順如何。答。一字攝多教文含無邊義故或
T2217_.59.0768c15: 全文皆三心總別兩釋也。如疏釋或信解地
T2217_.59.0768c16: 以下又十心總別説也。如更約三心等釋也。
T2217_.59.0768c17: 或上三心總別説。下十心總別説。三心中總
T2217_.59.0768c18: 標具標三心。別句唯明根顯餘二句也。十
T2217_.59.0768c19: 心中總説歎徳未云十心。別説指十心也。
T2217_.59.0768c20: 故知總別兩段影略互顯而示義門多端畢。
T2217_.59.0768c21: 又一文再取其例是多。謂如釋論能所平等
T2217_.59.0768c22: 門本文等而已
T2217_.59.0768c23: 所謂果中之果者。私云。有二意。一前六心中
T2217_.59.0768c24: 結實既果也。彼結實還爲種更生無畏果上
T2217_.59.0768c26: 果中果也。二三句中八地上是果。又十心中
T2217_.59.0768c27: 果故云果中果也。故今文云。此二心於第
T2217_.59.0768c29: 便中開無畏等心故云爾也
T2217_.59.0769a02: 一地時成就一切淨治法。幷知一切地果相。
T2217_.59.0769a03: 是以悟初地智力悟後後地位也。如此
T2217_.59.0769a05: 於此文有二點。一云初如字被知諸地相
T2217_.59.0769a06: 句讀之。是釋初地十心義也。藉此下二地
T2217_.59.0769a07: 上具十心之義。例准也。一云如字及更解
T2217_.59.0769a08: 二地讀之。以上擧前短三心義也。以十心
T2217_.59.0769a09: 下今十心義例准也
T2217_.59.0769a11: 云。顯教十地如説華嚴。今宗於十地功徳
T2217_.59.0769a12: 有淺略深祕二法。淺略者謂華嚴所説十地
T2217_.59.0769a13: 法門也。深祕者謂金剛頂所説十六菩薩功
T2217_.59.0769a14: 徳也。菩薩若證入初地莫問顯密行必悟
T2217_.59.0769a15: 淺深二法。入證之後如實見佛界。故華嚴
T2217_.59.0769a16: 説淺略爲十地法。是教門説故也。若不達如
T2217_.59.0769a17: 是密號等者。若淺略者即因縁事相之十地
T2217_.59.0769a18: 次第可渉其品位。若深祕者事相十地之上
T2217_.59.0769a20: 今釋位義有兩種義。一顯教中有兩種義
T2217_.59.0769a21: 一從初地入證及從初住入證。此兩行人
T2217_.59.0769a22: 障其心解或離或即故有兩處分證不同。二
T2217_.59.0769a23: 彼此相望十地爲深十住爲淺。何以故。十住
T2217_.59.0769a24: 去佛尚遠。須到十地方乃近故。依實説從
T2217_.59.0769a25: 初地入名眞分證。華嚴十地含此兩意。又
T2217_.59.0769a26: 今經中多導十二地。此取進果之位故不
T2217_.59.0769a27: 渉於十住品。又一一地皆具十心。都有百
T2217_.59.0769a28: 心。百心滿時得成佛果。例如金剛頂十六
T2217_.59.0769a29: 大生各具十六至于第十六生得最正覺。
T2217_.59.0769b01: 第二正顯今宗正義。上來住地分證之義皆
T2217_.59.0769b02: 約顯教行人説或從初地或初住入此祕
T2217_.59.0769b03: 密。所以處處文中所説位義多約教道淺略
T2217_.59.0769b04: 門。今此教中初發心乃至十地此生滿足之。
T2217_.59.0769b05: 如實知自心名一切種智。何用次第修行。
T2217_.59.0769b06: 諸文中分別地位者對比顯教令行人知
T2217_.59.0769b07: 法相而實無時方。一切本不生虚空。何論
T2217_.59.0769b08: 長短而論因果。令除上慢義分別淺深兩
T2217_.59.0769b09: 釋。若總論之攝於淺略。其深祕門在師。只
T2217_.59.0769b10: 不可執文。若偏執文。因縁事相未是此宗
T2217_.59.0769b12: 御房義云。於眞言十地作淺深二釋。淺略
T2217_.59.0769b13: 十地行相如華嚴十地説。深祕釋如金剛頂
T2217_.59.0769b14: 十六大菩薩生也。若淺略十地依華嚴意釋
T2217_.59.0769b15: 有二。一次第。位位次第遷登位位時分經歴
T2217_.59.0769b16: 位也。二圓融。十地功徳皆法性縁起故諸位
T2217_.59.0769b17: 功徳一一皆悉平等相入相即主伴無盡也。
T2217_.59.0769b18: 如此雖云甚深望眞言此淺略行相。當知
T2217_.59.0769b19: 眞言深祕十地是一一位皆當體法然輪圓三
T2217_.59.0769b20: 密四身六大四曼渉入無礙過刹塵。謂之密
T2217_.59.0769b21: 十地也。若不達深祕釋不知密號但依
T2217_.59.0769b22: 文説則因縁事相往渉顯教義門。有疾菩薩
T2217_.59.0769b24: 地名信解地。廣引華嚴經釋信解相作淺
T2217_.59.0769b25: 略深祕二釋。淺略深祕如華嚴經。深祕如金
T2217_.59.0769b28: 華嚴十地名言作淺略深祕釋之次。引合
T2217_.59.0769b29: 自宗金剛頂十六大菩薩生淺略深祕意令
T2217_.59.0769c02: 言十地有淺深二釋。淺如華嚴十地深如
T2217_.59.0769c03: 金剛十六也。或顯中淺深釋也。約住地淺深
T2217_.59.0769c04: 位故。又密中淺深也。約迂迴直往二機故。
T2217_.59.0769c05: 或今經信解地淺深二釋如華嚴經深祕如
T2217_.59.0769c06: 金剛頂也。或先擧華嚴淺深二釋合金剛
T2217_.59.0769c08: 難也。上來引華嚴十地衆多十心釋今經
T2217_.59.0769c09: 十地。恐顯密雜亂歟。仍爲遮彼難云然此
T2217_.59.0769c10: 經宗從初地入金剛寶藏等。依無畏口傳華
T2217_.59.0769c11: 嚴名言須作淺深二釋。其中以彼經深祕
T2217_.59.0769c12: 義同今經而作釋也。若不達如是密義
T2217_.59.0769c13: 但依彼經淺略文説今經深祕義則今經菩
T2217_.59.0769c14: 提心本末因縁事相往渉於華嚴十住品矣。
T2217_.59.0769c15: 若解金剛頂大生今經深祕義自當證知也
T2217_.59.0769c17: 覺心云。以根究竟可云金剛寶藏也。謂此
T2217_.59.0769c18: 經宗言簡餘經也。然自心實相法門顯密大
T2217_.59.0769c19: 同也。初地證不生理亦顯説故密自心實相
T2217_.59.0769c21: 房云。金剛寶藏者本有無垢金剛一乘祕密
T2217_.59.0769c23: 藏也。故疏第一云。經云。祕密主。云何菩提。
T2217_.59.0769c24: 謂如實知自心。即是開示如來功徳寶所
T2217_.59.0769c26: 續心即是淨菩提心。行者最初開發金剛寶
T2217_.59.0769c28: 矣。但至初地同類者於初地菩提心有遮情
T2217_.59.0769c29: 表徳。此中遮情義似同顯乘寂滅絶離極果
T2217_.59.0770a01: 故云爾。理實彼異。顯極理四種言語不及故
T2217_.59.0770a02: 云絶離。密遮情以如義遮遣破執説故文。
T2217_.59.0770a03: 言雖同義理全別。何況菩提心表徳實義乎。
T2217_.59.0770a04: 故云初地入寶藏也 問。以十六大生攝十
T2217_.59.0770a05: 地盡。如何。答。或云。十地攝十六生也。故
T2217_.59.0770a06: 儀軌云。現世證得歡喜地後十六生成正
T2217_.59.0770a09: 除定知地前也 又菩提心論云。若纔見者即
T2217_.59.0770a10: 名見眞勝義諦。若常見者即入菩薩初地
T2217_.59.0770a12: 也 私云。金薩通地前初地二位也。眞言行
T2217_.59.0770a13: 者菩提心相似眞證皆金薩故。但儀軌文約
T2217_.59.0770a14: 眞證也。心要約加行等觀心也。證者得義
T2217_.59.0770a15: 也。正位者正定也。金薩通地前地上。故三
T2217_.59.0770a17: 滿三千大千世界乃至即便證得解脱一切
T2217_.59.0770a19: 局地上者此等地前智分攝何菩薩乎。又
T2217_.59.0770a20: 非本有修生智惠故唯云地前。初地金薩經
T2217_.59.0770a21: 軌文分明故。菩提心論文今義潤色也。金薩
T2217_.59.0770a22: 通二位故有纔常見異也。問。以十六生相
T2217_.59.0770a23: 配十地方如何。答。依金剛三昧經説十六
T2217_.59.0770a24: 長配十地。具如即身義抄又仁王經陀羅尼
T2217_.59.0770a27: 位具存十六菩薩。准見道十六心故。准知
T2217_.59.0770a28: 二地已上各具十六徳也。演密抄第四云。又
T2217_.59.0770a29: 此十六大菩薩生。若一一從菩薩説時有其
T2217_.59.0770b01: 十六行者。未度此時未得成佛。若能一生
T2217_.59.0770b02: 度此。即是一生成佛。都名一生則無十六
T2217_.59.0770b03: 之異。故云十六大菩薩生也。又此十六大菩
T2217_.59.0770b04: 薩皆從普賢薩埵心生故○下十五菩薩出
T2217_.59.0770b06: 初釋十六大生一生中漸次證也。後釋一一
T2217_.59.0770b08: 經云。我一切諸有所説等者。或云。我一切經
T2217_.59.0770b09: 中所説行果悉依十地三心修行得之云意
T2217_.59.0770b10: 也。或云。我一切者釋家云如上一切智地無
T2217_.59.0770b11: 盡莊嚴境界是也。諸有所説者釋家及餘修
T2217_.59.0770b13: 如上一切智地無盡莊嚴境界者。觀抄云。有
T2217_.59.0770b14: 云。上明菩提心爲因示一切智地。是云如
T2217_.59.0770b15: 上等也。或云。如上一切智地無盡莊嚴境界
T2217_.59.0770b16: 者佛瑞相所現種種未曾有事是也。金剛手
T2217_.59.0770b17: 見此一切智地外迹 問其宗本一切智智。指
T2217_.59.0770b18: 彼云我一切也。餘經者摩訶般若等所明
T2217_.59.0770b19: 六度等也
T2217_.59.0770b20: 是故餘經如是廣歎等者。覺義云。顯經及金
T2217_.59.0770b21: 剛頂經等也。雖眞言經具不説三句者可
T2217_.59.0770b22: 攝枝末餘經。大日經名根本經王。又釋今
T2217_.59.0770b23: 此經中唯明此樹王種子等故。故又顯經等
T2217_.59.0770b24: 中得王名。是相形不定故密經復如此互爲
T2217_.59.0770b26: 前後文皆指顯云餘教故。今種子生育因縁
T2217_.59.0770b27: 者因･根･究竟三句也。然金剛頂中亦説三
T2217_.59.0770b28: 句。故又義。顯密相待時顯云莖葉。兩部相對
T2217_.59.0770b29: 時金果故云華果胎因故云種子。故金剛頂
T2217_.59.0770c02: 相對金剛頂部云餘經也。其故經我一切
T2217_.59.0770c03: 諸有所説文此經餘經皆見大日説故。疏釋
T2217_.59.0770c04: 意。今經一切智地果幷金剛頂所歎行果無
T2217_.59.0770c06: 與彼倶擧今經一切智地乎。若此行果唯
T2217_.59.0770c07: 云顯行果者。從密因生顯果乎。猶如栴
T2217_.59.0770c08: 檀種子生伊蘭果矣。又違果復成種之釋故。
T2217_.59.0770c10: 實二經皆雖説因行果。今密中專菩提爲因
T2217_.59.0770c11: 爲宗故顯彼徳也。故住心品結文云。已説
T2217_.59.0770c13: 是故智者當思惟一切智信解地者。朝譽云。
T2217_.59.0770c14: 從此已下説八地已上之益也。故疏云經
T2217_.59.0770c15: 復擧益勸修。此中一切智信解地者一切智
T2217_.59.0770c16: 與信解地二地也。故疏上云。十住地皆是
T2217_.59.0770c19: 私云。今此文雖有依主相違二義倶信解
T2217_.59.0770c20: 通十地也
T2217_.59.0770c21: 復越一劫昇住此地者。抄第四云。地者即指
T2217_.59.0770c22: 一切智地也。下疏云。就前三句中更開佛
T2217_.59.0770c23: 地爲上上方便心。至此心時名度信解。
T2217_.59.0770c24: 由前劫信解行地復越一劫昇住佛地。此
T2217_.59.0770c25: 言一劫。非更一阿僧祇劫時分。但越佛地
T2217_.59.0770c26: 一障便名一劫。爲此宗以妄執爲一阿僧祇
T2217_.59.0770c27: 劫故前疏云若一生度此三妄執則一生成
T2217_.59.0770c28: 佛。何論時分。前言三劫不説四者合佛地
T2217_.59.0770c29: 一障在十地故。又解言。復越一劫者。即是
T2217_.59.0771a02: 云初釋意。一劫者佛地一障也。此地者佛地
T2217_.59.0771a03: 也。意依初入此八地上信解地之功力復
T2217_.59.0771a04: 度微細妄執而昇住一切智地也。理實四
T2217_.59.0771a05: 妄也。後解意。一劫者第三極細妄執也。此地
T2217_.59.0771a06: 如前。意入八九十信解地度第三極細妄
T2217_.59.0771a08: 云此地而二劫置地上也。二義倶不明三
T2217_.59.0771a09: 劫地前所度也。云八地上乎。又信解名通
T2217_.59.0771a10: 十地。八地上何云初入耶。況復初義四妄義
T2217_.59.0771a11: 經疏起盡安在乎。故今文云。名度三大阿
T2217_.59.0771a13: 矣。所以祕藏記文分明上慈氏儀軌云。若一
T2217_.59.0771a14: 生中從初念誦至於越三無數劫行即證
T2217_.59.0771a15: 一生補處三莽地。越一百六十心三度即是
T2217_.59.0771a18: 第三云。乃至爲一生補處菩薩擇去心中無
T2217_.59.0771a20: 薩所斷無明父母惑豈非第四妄乎。又同卷
T2217_.59.0771a21: 云。如來已度此微細戲論進趣都息故名超
T2217_.59.0771a23: 斷微細妄執乎。又初入者極細妄執。入八地
T2217_.59.0771a24: 上信解地初斷故云初入地。又度三祇者抄
T2217_.59.0771a25: 云。前言三劫不説四者合佛地一障在十
T2217_.59.0771a27: 地者初地。一劫者第三極細妄執也。迴向滿
T2217_.59.0771a28: 心無間道斷極細。故云復越一劫。初地入
T2217_.59.0771a29: 心解脱道入信解地故云昇住此地也。經
T2217_.59.0771b01: 文一切智信解地者一切智之信解地。依主
T2217_.59.0771b02: 立名指此云此地也。故次下擧一道極無
T2217_.59.0771b03: 第三劫意云解脱一切業煩惱等。全同前第
T2217_.59.0771b04: 三劫説文故此意。今文在十地後故。恐有
T2217_.59.0771b05: 人濫佛地障故。重作此釋成極細旨也。
T2217_.59.0771b06: 又義。一劫者微細妄執。此地者總通十地
T2217_.59.0771b07: 也。意於第三劫開第四妄執爲眞言十地
T2217_.59.0771b08: 所斷障。至第十一地。時斷彼妄執盡名一
T2217_.59.0771b09: 切智地也。是約小機漸證也。若據大機頓
T2217_.59.0771b10: 證者初地菩提心位頓證十六大生故發心
T2217_.59.0771b11: 位一念頓斷四妄速得十一地功徳故先
T2217_.59.0771b14: 約三心等釋十地行畢云復越一劫等。復
T2217_.59.0771b15: 字起盡説文鉤鎖。今文説佛地斷證也。但
T2217_.59.0771b16: 初入信解者。上此一切智信解地者顯一切
T2217_.59.0771b17: 智即信解地故約佛果信解云初入歟。度
T2217_.59.0771b18: 三僧祇者。微細是雖第四合門時第三攝故
T2217_.59.0771b19: 今第四云第三也。但行者已下文明十地菩
T2217_.59.0771b22: 地上故爲顯從極無因滿至佛果故作此
T2217_.59.0771b23: 釋歟。此義違上上方便文歟。若一道極無
T2217_.59.0771b24: 爲相生起因可云上方便。如何。然大師祕
T2217_.59.0771b25: 記中地上三劫義又云上上方便故無違歟。
T2217_.59.0771b27: 者別釋也。此中復越一劫昇住此地者釋上
T2217_.59.0771b29: 劫者第三妄執也。此地者信解地。初入初地
T2217_.59.0771c01: 時正斷極細故經云一劫。入此地則三妄
T2217_.59.0771c02: 皆已盡故疏云度三祇劫也。次此四分之一
T2217_.59.0771c03: 度於信解者釋上一切智也。故疏云。名究
T2217_.59.0771c05: 也。若唯立三妄意十地無惑故。疏云更開
T2217_.59.0771c06: 佛地爲上上方便心不云斷惑。故或開第
T2217_.59.0771c07: 四妄執。十地及佛地斷故。祕記中立四妄執
T2217_.59.0771c08: 也。但祕記云越三妄執十地究竟故。復越
T2217_.59.0771c09: 一劫應是因滿。微細唯佛果斷。云斷微細妄
T2217_.59.0771c10: 執至佛果故之故。或又越一劫入初地斷
T2217_.59.0771c11: 微細得佛果擧初後顯中間諸位斷證也。
T2217_.59.0771c12: 若斷第四妄執云復越一劫者。行者初觀
T2217_.59.0771c14: 極細智品令知有一道･極無二心故疏家
T2217_.59.0771c17: 行者初觀空性時等者。疏第六云。經云。八地
T2217_.59.0771c18: 菩薩三昧道不得一切諸法離於有生知
T2217_.59.0771c19: 一切如幻。是故稱觀自在者。如已説十地
T2217_.59.0771c20: 道。若次第而進當説佛地若漸下者當説
T2217_.59.0771c21: 第九地。何故説八地耶。以一切菩薩初度
T2217_.59.0771c22: 第七地時上不見諸佛可求下不見衆生
T2217_.59.0771c23: 可度謂住大涅槃於萬行休息。爾時十方
T2217_.59.0771c24: 佛以此三昧道發起其心得度菩提心難
T2217_.59.0771c25: 地。是故別説從此進入九地中。無別説從
T2217_.59.0771c26: 此過患難故不須別説行處印也。從初
T2217_.59.0771c27: 發意以來深觀十縁生句入此地時得度
T2217_.59.0771c28: 性空彼岸故云不得一切諸法離於有生。復
T2217_.59.0771c29: 以善巧方便於如如不動中起十縁生無
T2217_.59.0772a01: 邊大用。以如幻三昧遍至十方佛刹。親近
T2217_.59.0772a02: 種種善知識普學無量度人門。隨諸衆生
T2217_.59.0772a03: 應以何等像類言音而得度者。即皆現之
T2217_.59.0772a04: 而爲説法。是故世間見如是事迹故號爲
T2217_.59.0772a06: 鈔第六云。至第八地住於法愛貪著寂滅。
T2217_.59.0772a07: 爾時十方諸佛以七事勸從此。發起離著之
T2217_.59.0772a08: 心。得度菩提心難處○故瓔珞經云。一切
T2217_.59.0772a09: 菩薩初度第七地時。上不見諸佛可求。下
T2217_.59.0772a10: 不見衆生可度。爲是住大涅槃於萬行休
T2217_.59.0772a11: 息。爾時十方諸佛以觀自在三昧道發起其
T2217_.59.0772a13: 與今第三劫文是文義全同。故知第三劫八
T2217_.59.0772a15: 賢爲初劫。初地乃至七地爲第二劫。八地已
T2217_.59.0772a16: 上爲第三劫。起信･釋論等亦爾。准知今經疏
T2217_.59.0772a17: 又可爾乎。私云。疏家前後釋皆以第三劫
T2217_.59.0772a18: 爲初地。宗家以一道･極無寄齊初地先成
T2217_.59.0772a19: 畢。但至下文者約教道門。以地前第三劫
T2217_.59.0772a20: 寄同八地上也。例如彼顯乘云初二三地
T2217_.59.0772a21: 相同世間。四五六地寄同羅漢等。若據實證
T2217_.59.0772a22: 門。第三劫二心迴入眞言初地。故三劫地前
T2217_.59.0772a23: 也。故疏第六次下云。又如上所説一生補處
T2217_.59.0772a24: 及八地三昧。是約教道法門作此説耳。然
T2217_.59.0772a25: 祕密乘人於世諦中。即能通達第一義諦者。
T2217_.59.0772a26: 從初發心時即具行大空三昧。其謂不然
T2217_.59.0772a28: 今釋雖似同第六卷釋進退義實異。若住
T2217_.59.0772a29: 此位在八地。何云退不墮二乘地。若退第
T2217_.59.0772b01: 八地則應七地等之故。又不可云不進得
T2217_.59.0772b02: 上菩薩地。當位既菩薩地故。故知一道心在
T2217_.59.0772b03: 地前。出過二乘地故。極無心即初地故云
T2217_.59.0772b04: 不進上菩薩地也。第三云上菩薩地即此意
T2217_.59.0772b07: 第三劫者。顯密意異也。何一同乎。故眞言問
T2217_.59.0772b08: 答云。八地沈空一道心蒙佛驚。而轉生地上
T2217_.59.0772b09: 極無心。然後入眞言初地也。又義云。八地
T2217_.59.0772b10: 三昧道者顯教八地已上也。意八地已上境
T2217_.59.0772b11: 界皆同故。是即以顯教極位同眞言初門
T2217_.59.0772b12: 也。大師處處釋此意歟。故檜尾口決云。不見
T2217_.59.0772b13: 於身心者。梵云阿莎波那伽三昧也。住此
T2217_.59.0772b14: 三昧言住寂滅平等究竟眞實智也。是准
T2217_.59.0772b15: 顯教當八地已上。何故者。住如幻三昧。是
T2217_.59.0772b16: 第八地也。亦文言想身證十地故。是第十地
T2217_.59.0772b17: 也。然今八地已上行相同故。今言八地已上
T2217_.59.0772b20: 幻三昧云顯教顯八地已上彼宗皆爲第三
T2217_.59.0772b21: 劫。爲八地上也。非密八地已上也。彼即眞
T2217_.59.0772b22: 言初門故。疏第六次下文云。復次此中應説
T2217_.59.0772b23: 初法明門三昧道。於上品中已説故不重言
T2217_.59.0772b25: 住心品也。上説顯八地三昧乎。下指密初
T2217_.59.0772b26: 法明門。以顯極位同密初門也。又五相觀
T2217_.59.0772b27: 意前住無相觀思惟諸法空。是故得觀空
T2217_.59.0772b28: 一邊。未見自心相。今依徹心明力故知心
T2217_.59.0772b29: 如月輪也。故大師叙第九心云。雖入此
T2217_.59.0772c04: 地也者。第九住心也。問。今此沈空位第二劫
T2217_.59.0772c05: 終覺心不生心也。彼宗專談空理。故依之疏
T2217_.59.0772c06: 第三明三種幻中。三者以心深著心實際
T2217_.59.0772c07: 中欲離有爲無爲界。故觀十縁生句○即
T2217_.59.0772c09: 思議幻所治。豈非第二劫耶。又口決中。儀
T2217_.59.0772c10: 軌不見於身心。住寂滅平等究竟眞實智。
T2217_.59.0772c11: 名住八地上如幻三昧。是指三乘第十地究
T2217_.59.0772c13: 自如不見身心住於寂滅平等究竟眞實之
T2217_.59.0772c14: 智。而證覺心乘。既論。軌二文全同。口決既
T2217_.59.0772c15: 指彼云八地如幻三昧。非同大經説耶。疏
T2217_.59.0772c16: 下沒心實際爲第三劫所治。宗家論･軌文
T2217_.59.0772c17: 爲第七心。或云三乘。是知第二劫終第七住
T2217_.59.0772c18: 心也。爾者如何。答。住心實際位第三劫一
T2217_.59.0772c19: 道心也。所以所謂空性無相無境界是第三
T2217_.59.0772c20: 劫文故經疏施設炳焉。大師又以此文證第
T2217_.59.0772c21: 八心。故今文又爲顯度極細妄執有二心
T2217_.59.0772c22: 作此釋。故但至下卷文。者不思議幻是於
T2217_.59.0772c23: 第三劫内。八九相望爲能所治。而作此釋
T2217_.59.0772c24: 歟。例如於初劫内即蘊即空相對爲能所
T2217_.59.0772c25: 治耳。故知第三重幻爲令知第三劫中二
T2217_.59.0772c26: 心異。以沒心實際一道心爲不思議幻極
T2217_.59.0772c27: 無所治也。故疏第三云。如説極無自性心
T2217_.59.0772c29: 云。今是定志三乘究竟位佛。未知自心開
T2217_.59.0773a01: 一乘極究竟位成佛。故教汝所證一道清淨。
T2217_.59.0773a03: 佛不知實已開天台一道清淨理故驚覺也
T2217_.59.0773a05: 一乘極位故云爾。一乘者金剛一乘也。意云。
T2217_.59.0773a06: 三乘極位一道清淨。未知自心當開祕密一
T2217_.59.0773a08: 故且證第七歟。又第九所引乃至言含彼
T2217_.59.0773a09: 文。故通第九心歟。遍滿記中以彼文證通
T2217_.59.0773a10: 達心矣。況復大師祕密釋云。覺心不生人無
T2217_.59.0773a11: 自性故起一道如實心。一道如實人蒙諸佛
T2217_.59.0773a13: 而不云驚覺第七故。問。抄第四釋轉生極
T2217_.59.0773a14: 無自性心云。前劫發無縁乘心。以六種譬
T2217_.59.0773a15: 喩作唯識觀。了知三性雜染等法皆無自
T2217_.59.0773a16: 性○雖作此觀未得稱極。今以十縁生
T2217_.59.0773a17: 句觀自心畢竟空性。我之與蘊法及無縁皆
T2217_.59.0773a18: 同一性。所謂無性名極無自性。此空智生名
T2217_.59.0773a20: 二劫見。冥疏第三文。又如成者第二即心
T2217_.59.0773a21: 幻既初劫心沒法中爲所治。不思議幻豈違
T2217_.59.0773a22: 彼乎。答。覺苑師不知十住心續生。故第三
T2217_.59.0773a23: 劫爲極無一心。第二劫唯他縁一重故作此
T2217_.59.0773a24: 釋也。恐不合疏意。二三劫各存二心。經疏
T2217_.59.0773a25: 起盡分明故。第三劫中所謂空性下成心之
T2217_.59.0773a26: 實際義。合今文初觀空性時皆入心之實際
T2217_.59.0773a28: 入阿字義耶。又即心幻二劫相望。即空不思
T2217_.59.0773a29: 議於一劫内二心相望顯義門多端矣。故知
T2217_.59.0773b01: 第三劫内一道極無淺深經疏起盡明鏡者歟。
T2217_.59.0773b02: 問。設許二心一道極無淺深又不共許歟。
T2217_.59.0773b03: 依之疏第三云。又此經宗横統一切佛教。如
T2217_.59.0773b04: 説唯蘊無我出世間心住於蘊中即攝諸部
T2217_.59.0773b05: 中小乘三藏。如説觀蘊阿頼耶覺自心本不
T2217_.59.0773b06: 生。即攝諸經八識三性三無性義。如説極
T2217_.59.0773b07: 無自性心十縁生句。即攝華嚴般若種種不
T2217_.59.0773b08: 思議境界皆入其中。如説如實知自心名
T2217_.59.0773b09: 一切種智則佛性一乘如來祕藏皆入其中
T2217_.59.0773b11: 次第。何云天台華嚴淺深乎。故智證今經指
T2217_.59.0773b12: 歸出此文畢云。或立十住心判一代教未
T2217_.59.0773b14: 如實知自心之文。釋以爲。從此復有十重深
T2217_.59.0773b15: 行阿闍梨。亦攝佛性一乘如來祕藏。此中佛
T2217_.59.0773b16: 性即涅槃經。一乘即法華經。祕藏即眞言教。
T2217_.59.0773b17: 而海和尚以上如實知自心等文下所謂空
T2217_.59.0773b18: 性等文爲天台宗。於顯教是究竟於眞言
T2217_.59.0773b20: 知自心文攝天台眞言。二宗既同教。何以天
T2217_.59.0773b21: 台安華嚴下耶。教時義又云。經中所謂空
T2217_.59.0773b22: 性乃至極無自性之文及十縁生句義釋以
T2217_.59.0773b23: 爲。生極無自性心入曼荼羅海會一種阿
T2217_.59.0773b24: 闍梨。亦攝華嚴般若種種不思議境界。此中
T2217_.59.0773b25: 華嚴是華嚴宗。般若是三論宗。而海和上以
T2217_.59.0773b26: 所謂空性等文爲天台宗。以極無自性一
T2217_.59.0773b28: 後但立極無自性阿闍梨。此中更不云有
T2217_.59.0773b29: 一道無爲阿闍梨。又極無自性句攝三論華
T2217_.59.0773c02: 譽云。極無自性者。談圓融相即而未見法
T2217_.59.0773c03: 自性立其名也。若爾偏可華嚴。何亦三論
T2217_.59.0773c04: 乎。但華嚴般若等者。指彼二經所説圓融義
T2217_.59.0773c05: 云不思議也。謂華嚴一部皆圓融爲宗。離
T2217_.59.0773c06: 世間品等所説是也。般若又仁王經中現五
T2217_.59.0773c09: 言何非法華乎。故智證指歸云。或曰佛性
T2217_.59.0773c10: 指大涅槃。一乘指法華經。如來祕藏即持明
T2217_.59.0773c11: 藏眞言教者。此亦一見矣。今以爲。佛性一乘
T2217_.59.0773c12: 不合破爲兩句。下句亦不然。幷乖文意也。
T2217_.59.0773c13: 法華明佛性一乘旨故合爲一句。如來祕藏
T2217_.59.0773c14: 爲涅槃教。最佛性一乘之一句。只指法華
T2217_.59.0773c15: 家宗旨也。今佛性開爲涅槃。強云非法華
T2217_.59.0773c16: 勞分一句成義。有何由緒乎。次如來祕藏
T2217_.59.0773c17: 文非示眞言教。其所以今明此經中攝入
T2217_.59.0773c18: 餘諸教。豈更顯以眞言攝此經乎。故知祕
T2217_.59.0773c19: 藏是涅槃經也。今攝法華涅槃者即顯天台
T2217_.59.0773c21: 後而説。非淺深之次第也。彼佛性爲涅槃。
T2217_.59.0773c22: 如來祕藏爲眞言。此義不然。佛性一乘是
T2217_.59.0773c23: 法華故。如來祕藏非眞言故。故智證云。法
T2217_.59.0773c24: 華涅槃同明佛性一乘旨。故總爲一句。如
T2217_.59.0773c26: 是明此經攝餘顯教。非此密教攝眞言故
T2217_.59.0773c28: 大日經等攝如實句。佛性指涅槃。一乘指
T2217_.59.0773c29: 法華。如來祕藏即持明藏眞言教者。此亦一
T2217_.59.0774a01: 見矣。今以爲。佛性一乘不可讀爲兩句。説
T2217_.59.0774a02: 教次第可亂故也。法華與涅槃同明佛性
T2217_.59.0774a03: 一乘。故合一句。如來祕藏爲眞言。或立十
T2217_.59.0774a07: 釋文非必説教次第。諸部小乘在前華嚴般
T2217_.59.0774a08: 若在後故。如來祕藏爲眞言者。如實句攝
T2217_.59.0774a09: 大日經等。能攝所攝是一也。此説又難指南。
T2217_.59.0774a10: 又云。或立十住心判一代教。未合此疏不
T2217_.59.0774a12: 又破安然釋云。祕藏即眞言教者。今此經
T2217_.59.0774a13: 横統一切佛教之中。如實句攝佛性一乘如
T2217_.59.0774a14: 來祕藏。而佛性一乘如來祕藏皆法華涅槃
T2217_.59.0774a15: 所説法門。涅槃説祕藏之藏所謂方等經典。
T2217_.59.0774a16: 法華説一切如來祕要之藏等也。祕藏即眞
T2217_.59.0774a18: 私案。三人釋義未詳。範幷譽依憑智證釋
T2217_.59.0774a20: 智證如來祕藏爲眞言而破之。取智證釋
T2217_.59.0774a21: 大相違矣。又進述自義。以法華異二文如來
T2217_.59.0774a22: 祕藏亦存兩經矣。諸釋義雖異。以能攝四
T2217_.59.0774a23: 句爲眞言是同也。今謂。佛性一乘是涅槃
T2217_.59.0774a24: 經。彼經説常住佛性之理。故法華亦雖不
T2217_.59.0774a25: 遮彼旨正順涅槃經也。如來祕藏即法華
T2217_.59.0774a28: 通方等經。獨非指涅槃。寧如此法華經如
T2217_.59.0774a29: 來祕藏之明文指掌乎。應知法華涅槃同味
T2217_.59.0774b01: 教故同爲如實句攝而爲天台宗耳。但以
T2217_.59.0774b02: 能攝句爲今經。其理可然矣。四句倶能攝
T2217_.59.0774b03: 爲眞言教。以眞言攝諸經。故今横攝諸教。
T2217_.59.0774b04: 故顯爲所攝密爲能攝。三教對辨義故未
T2217_.59.0774b05: 必其次第列淺深。例如二教論顯密相對時
T2217_.59.0774b06: 四箇大乘非淺深次第矣。若竪論十住心時
T2217_.59.0774b07: 有淺深。故八心三劫文即存其旨。故大師釋
T2217_.59.0774b09: 依此義。横竪是一雙法門故。疏中既存心相
T2217_.59.0774b10: 續之竪義。然智證大師但守横攝之文而破
T2217_.59.0774b11: 住心之義。恐可謂不合疏意。不足爲論
T2217_.59.0774b12: 歟。又實範上人云。今遮云一阿闍梨。開爲
T2217_.59.0774b17: 嫌開二心乎。疏第二劫爲三論。故此引般
T2217_.59.0774b18: 若非顯性宗。但欲明法界縁起道理也。故
T2217_.59.0774b19: 義釋云。如説極無自性心十縁生句。即攝
T2217_.59.0774b21: 意。縁生故無自性。無自性卽空性。空無性
T2217_.59.0774b22: 而縁起。此妙道理非凡小境。名不思議。華
T2217_.59.0774b23: 嚴經説法界縁起極無自性。般若經説諸法
T2217_.59.0774b24: 界空而能縁起。故二經説攝於此經妙道理
T2217_.59.0774b25: 歟。能攝所攝其理同故。故智證云。華嚴般若
T2217_.59.0774b26: 種種諸部皆攝自性縁生句中説第一義空
T2217_.59.0774b27: 故○今案。疏意不論説時先後只取義理
T2217_.59.0774b29: 又疏般若之言非三論也。彼難之非見者知
T2217_.59.0774c02: 攝二經者。非爲成華嚴三論二宗。華嚴有
T2217_.59.0774c03: 十不思議。所謂諸佛刹土不思議･諸佛淨願
T2217_.59.0774c04: 不思議･諸佛種性不思議･諸佛出世不思議･
T2217_.59.0774c05: 法身不思議･謂佛音聲不可思議･諸佛智惠
T2217_.59.0774c06: 不可思議･諸佛神力自在不可思議･諸佛無
T2217_.59.0774c07: 礙不可思議･諸佛解脱不可思議。般若有五
T2217_.59.0774c08: 不可思議所謂時佛爲王現五不思議神變
T2217_.59.0774c10: 礙法門也。三論非圓融之談。何極無自性句
T2217_.59.0774c11: 攝之。依之極無自性句唯攝華嚴一宗也
T2217_.59.0774c13: 種不思議文。倩案非疏本意歟。所以者何。
T2217_.59.0774c14: 今十種不思議未必明一多即入之義。此外
T2217_.59.0774c15: 又後經事擧一切善根不思議一切願不可
T2217_.59.0774c16: 思議等十種不思議。此又同之也。況彼經中
T2217_.59.0774c17: 説一多即入之文未必云不思議。仁王中
T2217_.59.0774c18: 雖説一多無礙。但云神變不思議。未顯即
T2217_.59.0774c19: 入之因。何爲彼宗圓融之義矣。故法藏五教
T2217_.59.0774c20: 章中引華嚴經一多無礙之文畢釋云。此等
T2217_.59.0774c21: 並是實義非變化成。此是如理智中如量境
T2217_.59.0774c22: 也。其餘變化等皆不入此例。何以故。此並
T2217_.59.0774c23: 是法性實徳法爾如是也。非諸分別情謂境
T2217_.59.0774c25: 等非遮仁王等神變不思議乎。況疏前後
T2217_.59.0774c26: 云般若。皆大品經也。今何別指仁王乎。故
T2217_.59.0774c27: 知華嚴者。指上極無自性句。般若者。出上十
T2217_.59.0774c28: 縁生句也。上既標二義。下出二經。非顯兩
T2217_.59.0774c29: 經所明矣。若如成者。下二經但局極無自
T2217_.59.0775a01: 性句不攝十縁生句乎。應知種種不思議
T2217_.59.0775a02: 言通上二句二經也。謂諸法無性故一多即
T2217_.59.0775a03: 入事理相通。此等皆正體智中俗縁境界而
T2217_.59.0775a04: 非分別情謂境界。故今云不思議。本宗遮
T2217_.59.0775a05: 三乘教神變不思議義。故未云必不思議歟。
T2217_.59.0775a06: 故疏第三云。空則畢竟不生。所則盡其性
T2217_.59.0775a07: 相。中則擧體皆常。以三法無定等故亦爲
T2217_.59.0775a09: 議者十縁生句也。故疏第三云。摩訶般若中
T2217_.59.0775a10: 十喩亦含二意。此中深修觀察者即是意明
T2217_.59.0775a13: 也。三論十喩等不思議非一故云種種不思
T2217_.59.0775a14: 議也。委論極無自性又第三重十縁生句攝
T2217_.59.0775a15: 也。所謂於初地淨菩提心位有八九十三箇
T2217_.59.0775a16: 住心。倶作十縁生觀。其中今經所説眞言行
T2217_.59.0775a17: 者所用也。故疏下云。毘盧遮那以此十縁生
T2217_.59.0775a19: 十喩是一道極無所用也。其中今記極無邊
T2217_.59.0775a20: 故云攝般若不思議境界也。又範上人依
T2217_.59.0775a21: 智證釋。雖依大品但總云諸法皆空。未云
T2217_.59.0775a22: 十喩。恐諸師意似不合疏意。十縁生句不思
T2217_.59.0775a23: 議法界之明文不可異求耳。又義。華嚴般若
T2217_.59.0775a24: 者。華嚴即般若。非指別經也。故天台釋籤
T2217_.59.0775a25: 第十云。言二經者。謂般若法華。以般若亦
T2217_.59.0775a27: 般若名華嚴今又華嚴名般若。故無違。何
T2217_.59.0775a28: 煩穿鑿矣。問。演密抄第四云。言佛性一乘
T2217_.59.0775a29: 等者。異勝鬘如來藏等經也。問。今第三義
T2217_.59.0775b01: 已該圓宗。第四云如實知自心。別收祕藏。
T2217_.59.0775b02: 是華嚴般若劣於如來祕藏耶。答。此乃宗是
T2217_.59.0775b03: 同但顯密爲異。前約教相圓極攝諸了義。
T2217_.59.0775b05: 如何。答。此師未知住心淺深。又不合疏意
T2217_.59.0775b06: 歟。證僧正云。經文第三劫内分別始終二文。
T2217_.59.0775b07: 其二心淺深與眞言佛懸。成佛因初心今秋
T2217_.59.0775b08: 果先還如成來秋種子。然信解初心從第三
T2217_.59.0775b09: 劫終極無自性中生。祕密莊嚴初因猶如當
T2217_.59.0775b10: 春種子成當秋菓實。三心同攝菩心句。而
T2217_.59.0775b11: 不壞次第淺深之義。高祖獨達。餘師皆迷惑
T2217_.59.0775b13: 諸佛同時現前而勸喩之者。抄第四云。十方
T2217_.59.0775b14: 諸佛皆悉現前申其七勸。依華嚴經明七
T2217_.59.0775b15: 勸者。一者應趣果徳勸。二愍念衆生勸。三
T2217_.59.0775b16: 令憶本誓勸。四界同二乘勸。五指事令成勸。
T2217_.59.0775b18: 就前三句義中等者。朝譽云。前釋八地已上
T2217_.59.0775b19: 之因位相畢。故次釋佛地也。前二句中因門
T2217_.59.0775b20: 爲下品。根門爲中品。方便心爲上品。此方
T2217_.59.0775b21: 便中。更開佛地爲上上品也。至此上上品
T2217_.59.0775b22: 之第四心時。名究竟一切智佛地故經曰此
T2217_.59.0775b23: 四分之一度於信解。謂超第十地信解位昇
T2217_.59.0775b25: 執越三僧祇劫。即是十地究竟也。過此修
T2217_.59.0775b26: 上上方便斷微細妄執至佛果。故經曰此
T2217_.59.0775b28: 淨心。開上上故云四分之一。記據三妄染
T2217_.59.0775b29: 心開微細妄執。故云四分之一。斯則四妄
T2217_.59.0775c01: 執義也。度於信解者。或如來信解果位斷彼
T2217_.59.0775c03: 執故。云度於信解也。故知疏･記影略互顯
T2217_.59.0775c04: 二義同備矣。或又四分之一者。疏･記同約淨
T2217_.59.0775c05: 心也。故記云。過此修上上方便。斷微細妄
T2217_.59.0775c06: 執者。顯佛地斷障義。未必釋四分之一文
T2217_.59.0775c07: 也。或云。但於方便心開四品也。謂八地爲
T2217_.59.0775c08: 下。九地爲中。十地爲上。開佛地爲上上
T2217_.59.0775c09: 品也
T2217_.59.0775c12:
T2217_.59.0775c13:
T2217_.59.0775c14:大日經疏指心鈔卷第十五
T2217_.59.0775c15:
T2217_.59.0775c16: 疏卷第三之一
T2217_.59.0775c17: 疏猶是答前心相句者。前九句問中答第四
T2217_.59.0775c18: 諸心相句。故云答前心相句也。第二卷中
T2217_.59.0775c19: 以六十心及三劫文答畢。今更又答故云猶
T2217_.59.0775c20: 是也。問。前六十心所度妄心。今六無畏能度
T2217_.59.0775c21: 淨心。何染淨異耶。又三劫文通答心相及殊
T2217_.59.0775c22: 異。故疏第二云。亦是答諸心相及心殊異也
T2217_.59.0775c24: 及顯密心相。故隨宜可得文義也。又今但
T2217_.59.0775c25: 答心相。含多意。或云。擧心相顯殊異歟。
T2217_.59.0775c26: 或云。今心相通二句前心相局一句歟。問。
T2217_.59.0775c27: 同云心相。何有寛狹乎。答。總別異故。故釋
T2217_.59.0775c29: 釋意住心品所説文皆諸心相攝。可通修行
| 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
T2217_.59.0765a01: 位故。上文云至到一處。非所得寶是一也。
T2217_.59.0765a02: 又舟車神通頓漸異故云巧拙難易。然倶度
T2217_.59.0765a03: 五百由旬同路。故云無異路。非全得一寶
T2217_.59.0765a04: 也。又暹僧都云獲寶無異路者。謂是菩提心
T2217_.59.0765a05: 本末因縁故云爾。如云汝等所行是菩薩
| T2217_.59.0765a06: | 道。若依常途不得云此淺略大祕密 | 文 | 是 |
T2217_.59.0765a08: 所至果殊故云無異。非言一處也。大師言。
| T2217_.59.0765a09: | 所乘各異所謂亦異 | 文 | 以爲證 | 云云 |
| T2217_.59.0765a10: | 此經從淺至深 | 乃至 | 我今悉開演也者。住心論 |
T2217_.59.0765a12: 示者即是竪説。謂從初羝羊暗心漸次背暗
T2217_.59.0765a13: 向明求上之次第。如是次第略有十種。如
| T2217_.59.0765a14: | 上已説 | 文 | 私云。疏家以心續生之相文成 |
T2217_.59.0765a16: 續生次第。故知影略互顯歟。又疏上文中以
T2217_.59.0765a17: 此文成八心等續生。宗家以八心三劫文
T2217_.59.0765a18: 成十住心續生次第。疏家宗家成一致非
T2217_.59.0765a19: 相違也。故疏第一云。已下答心相續義也
| T2217_.59.0765a20: | 文 | 大師住心論第一云。善無畏三藏釋云。從 |
| T2217_.59.0765a21: | 此已下十種住心佛答心相續之義也 | 文 | 疏 |
T2217_.59.0765a23: 三劫中存十住心。故倶以心續生經文成
T2217_.59.0765a24: 義也。或又疏中十心云續生。論中十住心
T2217_.59.0765a25: 云心續生。各據一義耳
T2217_.59.0765a26: 經信解行地觀察三心等者。朝譽義云。經心。
T2217_.59.0765a27: 信解行地觀察三心等者正指八地已上云
T2217_.59.0765a28: 信解地。經出過一切聲聞等已下文説八地
T2217_.59.0765a29: 上。故但疏云。此經宗理實淨菩提心已上十
T2217_.59.0765b01: 住地皆是信解行地也。爲證初地已上皆信
T2217_.59.0765b02: 解地引畢嚴經文。經觀察三心者。若通論則
T2217_.59.0765b03: 初地爲因二地上云根八地上爲究竟。又一
T2217_.59.0765b04: 一地皆有三心。經依此義於八地上云觀
T2217_.59.0765b05: 察三心也。經建立十心等者。若通論則十地
T2217_.59.0765b06: 相望論十心。而一一地無邊智生。又付一一
T2217_.59.0765b07: 地各有十心也。經心正説八地上。疏主以
T2217_.59.0765b08: 實義云初地上信解地也。引華嚴･佛性等
T2217_.59.0765b09: 顯教成眞言十地。顯密雖別十地功徳是同
| T2217_.59.0765b10: | 故 | 云云。教相抄 | 私云。此義心經信解地者説八 |
T2217_.59.0765b12: 言初地上者以實義約長短三義作釋也
| T2217_.59.0765b13: | 爲言 | 覺心義同之。證僧正義云。今十住心者 |
T2217_.59.0765b15: 種合爲六無畏位。第十中門十地總爲眞言
T2217_.59.0765b16: 門。十六重玄義横竪統攝十二部經。則旋轉
T2217_.59.0765b17: 無盡。是名諸如來次第證入大悲發生三摩
T2217_.59.0765b18: 地。菩提心論立三種。行願者大悲。勝義者
T2217_.59.0765b19: 深般若。於中有二義。依教相遮著處。約
T2217_.59.0765b20: 空性旨直悟心性也。三摩地者自心本有實
T2217_.59.0765b21: 徳。九種住心在勝義門。次第遮情義。祕密莊
T2217_.59.0765b22: 嚴是三摩地門實義。又釋論五番問答次第
T2217_.59.0765b23: 淺深道理炳然。疏第二云。如前所説種子
T2217_.59.0765b24: 根疱等及歸依三寶爲人天乘。乃至又云。空
| T2217_.59.0765b25: | 性即是自心等虚空性 | 乃至 | 影像不出常寂滅 |
| T2217_.59.0765b26: | 光。故曰無相 | 云云 | 是天台常寂光境界是也。 |
| T2217_.59.0765b27: | 又云。行者得此心時 | 乃至 | 同會一處者亦彼 |
| T2217_.59.0765b28: | 宗意耳。又云。行者得如是微細惠時 | 乃至 | 故 |
| T2217_.59.0765b29: | 曰極無自性心生也 | 云云 | 是當華嚴法界縁 |
| T2217_.59.0765c01: | 起義。又云。眞言門行菩薩等 | 云云 | 又云。信解 |
| T2217_.59.0765c03: | 立諸宗疏家意趣顯然 | 取意  抄 | 私云。此意三劫 |
T2217_.59.0765c05: 生御房義云眞言地前地上是異顯教也。夫
T2217_.59.0765c06: 眞言地前是竪義也。地上是横義也依十住
T2217_.59.0765c07: 心論者前九種住心皆是因。皆是地前也。第
T2217_.59.0765c08: 十即果。即地上也竪論次第淺深皆是眞言
T2217_.59.0765c09: 地前行相也。横觀智智平等即地上行相也
| T2217_.59.0765c10: | 文 | 般若僧正釋云。問。論文然。今如上九種住 |
T2217_.59.0765c12: 文之次云。復次祕密主信解行地觀察三心
| T2217_.59.0765c13: | 乃至 | 此四分之一度於信解等 | 云云 | 文以下皆 |
| T2217_.59.0765c14: | 祕密莊嚴住心爾也 | 云云 | 私云。三劫六無畏三 |
T2217_.59.0765c16: 立地上義。唯密學者成地前義。經軌文二途
T2217_.59.0765c17: 大師釋左右也。然以地前義爲勝疏家宗家
T2217_.59.0765c18: 等釋多分冥此義。故仁和醍醐高野賢哲皆
T2217_.59.0765c19: 以立地前義耳。又大日經宗顯密中委辨顯
T2217_.59.0765c20: 乘心故三劫六無畏九種心文分明也。金剛
T2217_.59.0765c21: 頂宗曲明祕密心故五相十六生説炳焉者
T2217_.59.0765c22: 歟。二經影略互顯成一揆矣
T2217_.59.0765c23: 此經宗從淨菩提心已上等者。抄第四云。此
T2217_.59.0765c24: 經宗從淨菩提等者。即下文虚空無垢菩提
T2217_.59.0765c25: 心也言十住地者。住謂依持。地謂住生。依
T2217_.59.0765c26: 持住生名爲住地。仁王經云。入理般若名爲
T2217_.59.0765c27: 住。住生徳行名爲地。言信解中行者。信
T2217_.59.0765c28: 謂忍可樂欲。解謂了悟證達。各有淺深淺
T2217_.59.0765c29: 即地前深即地上此是地上行。即地上行即
| T2217_.59.0766a01: | 進修故曰信解中行也 | 略抄 | 疏第三云。此解行 |
T2217_.59.0766a03: 鑿井已漸至泥雖未見水必知在近。故
| T2217_.59.0766a04: | 名信解也 | 文 | 第十五云。初信者謂隨分能淨 |
T2217_.59.0766a06: 有如是如是方便。若依行者必成菩提。此
T2217_.59.0766a07: 是地前信行也。入地者謂初歡喜地也。准望
| T2217_.59.0766a08: | 聲聞法中猶如見諦人也 | 文 | 或云。信解行地 |
T2217_.59.0766a10: 唯立十地故云信解行地也。亦名到修行
T2217_.59.0766a11: 地者。疏第七云。若到修行地授不思議果。
T2217_.59.0766a12: 此修行地即是淨菩提心初法明門。例如聲
T2217_.59.0766a13: 聞見諦已後復入修道位也。此菩薩於百字
| T2217_.59.0766a14: | 明門中各見蓮華胎藏曼荼羅世界海 | 文 |
| T2217_.59.0766a16: | 來信解遊戲神變 | 等文 | 又第四云。諸如來印從 |
| T2217_.59.0766a17: | 如來信解生 | 文 | 若爾何果位簡信解名云究 |
T2217_.59.0766a19: 因云如來信解也。故知今文中約正信解
T2217_.59.0766a20: 體。局十地。上下文約相從門名果。故無
T2217_.59.0766a21: 過。又十六玄門義云。疏第二云。十一地名
| T2217_.59.0766a22: | 信解地亦名到修行地 | 文 | 此釋信解有佛果 |
| T2217_.59.0766a24: | 自然於十無盡界者。六十華嚴第二十四 | 十地 |
| T2217_.59.0766a25: | 品 | 云。以十不可盡法而生是願爲滿此願 |
T2217_.59.0766a27: 界不可盡。三虚空不可盡。四法界不可盡。五
T2217_.59.0766a28: 涅槃不可盡。六佛出世不可盡。七諸佛智惠
T2217_.59.0766a29: 不可盡。八心所縁不可盡。九起智不可盡。十
T2217_.59.0766b01: 世間轉法轉智轉不可盡。若衆生界盡我願
T2217_.59.0766b02: 及盡。而衆生界實不可盡○我諸願亦不可
| T2217_.59.0766b03: | 盡 | 文 |
T2217_.59.0766b05: 地發如是大誓願如是大勇猛如是大作
T2217_.59.0766b06: 用。以此十願門爲首滿足百萬阿僧祇大
| T2217_.59.0766b07: | 願。佛子此大願以十盡句而得成就 | 乃至 | 故 |
| T2217_.59.0766b08: | 我此大願善根無有窮盡 | 文 | 私云華嚴經云 |
T2217_.59.0766b10: 可尋決矣。十願者華嚴探玄記第十一云。願
T2217_.59.0766b11: 是希求義○今依梁攝論具列十名。一供
T2217_.59.0766b12: 養願。願供養勝縁福田師法主二受持願。願
T2217_.59.0766b13: 受持妙勝正法。三轉法輪願願於大集中
T2217_.59.0766b14: 轉未曾有法輪。四修行願。願如説修行一
T2217_.59.0766b15: 切菩薩正行。五成就願願成就此器世界衆
T2217_.59.0766b16: 生三乘善根。六承事願願往諸佛土常見
T2217_.59.0766b17: 諸佛恒得敬事聽受正法。七淨土願。願清
T2217_.59.0766b18: 淨國土安立正法及能修行衆生。八不離願。
T2217_.59.0766b19: 願於一切生處恒不離諸菩薩得同意行。
T2217_.59.0766b20: 九利益願。願於一切時恒作利益衆生事
| T2217_.59.0766b21: | 無有空過十正覺願 | 文 | 私云。經文廣博故不 |
T2217_.59.0766b23: 根句中何攝耶。答。有多義。範云。因名攝也。
T2217_.59.0766b24: 初云得此虚空無垢菩提心時終結即是菩
T2217_.59.0766b25: 提心爲因。故知十願百萬等大願皆因句攝
T2217_.59.0766b26: 也。觀義云。根句攝也。故次下文云。從二
| T2217_.59.0766b27: | 地已去大悲萬行即是大願 | 取意 | 但上文無垢 |
T2217_.59.0766b29: 行也。所以得菩提心時於十法界生大願
T2217_.59.0766c01: 故能所生義異。何願爲因乎。今文中爲顯
T2217_.59.0766c02: 因擧二地上願也。結文此願即菩提心爲
| T2217_.59.0766c03: | 因也 | 爲言 | 此行増長至八地名方便也。私 |
| T2217_.59.0766c05: | 縁於十界生根。彼根云大悲行也 | 爲言 | 故 |
| T2217_.59.0766c07: | 薩住此歡喜地能成就如是大誓願 | 文 | 更立 |
T2217_.59.0766c09: 攝。據短是根句攝也。所以者何。初地大願
T2217_.59.0766c10: 雖因攝二地上増修即成根也。即大悲萬行
T2217_.59.0766c11: 也。此根八地上増長云方便也。既云増修
T2217_.59.0766c12: 非簡初地乎。雖然於初地中發心誓願異
T2217_.59.0766c13: 故短中根也。又下文引經云。發十大願已
| T2217_.59.0766c14: | 則得利益心○ | 等文 | 彼經疏云。由先大願熏 |
| T2217_.59.0766c15: | 心故則得利益等十心爲起行依 | 文 | 依此 |
T2217_.59.0766c17: 知約短三心根句也。若據長三心因句也。
T2217_.59.0766c18: 彼疏起行者當今疏二地上萬行矣
T2217_.59.0766c19: 於十法界生根者。抄第四云。謂於前十無盡
T2217_.59.0766c20: 界中所修悲願能引起後地方便名之爲
| T2217_.59.0766c21: | 根 | 文 | 意云。於前十無盡界中所修大悲大願 |
| T2217_.59.0766c22: | 起八地上方便二地上悲願爲根也 | 爲言 | 此 |
| T2217_.59.0766c24: | 住此歡喜地能成就如是大誓願 | 文 | 若爾何 |
T2217_.59.0766c26: 成就現在故。疏中云生十願。可二地行。生
T2217_.59.0766c27: 在未來故。又於十法界生根與前於十無
T2217_.59.0766c28: 盡界生大願文言既同。義理豈異。故知大願
T2217_.59.0766c29: 即根也。又云。依願起行。何願即行乎。所以
T2217_.59.0767a01: 於十法界或生願或生行。故今云根也
T2217_.59.0767a02: 八地以上境界皆同等者。抄第四云。八地已
T2217_.59.0767a03: 上者。謂後三地境界皆同。以無相爲境故。
T2217_.59.0767a04: 言但約方便等者對治惑障有階差故。佛
T2217_.59.0767a05: 性論云。無相無功用道者即八地已上。無相
T2217_.59.0767a06: 者即眞如境。乃至云言究竟者。八地已上見
T2217_.59.0767a07: 境皆同更無別境所未見者。故名究竟。但
| T2217_.59.0767a08: | 約方便猶有淺深耳 | 文 | 此釋心云。於八地 |
T2217_.59.0767a10: 別故云境界皆同。是釋究竟義也。又據能
T2217_.59.0767a11: 證智有斷障階差故云方便階降。即釋方
T2217_.59.0767a12: 便義也。例如清涼略策云。理無淺深證有
| T2217_.59.0767a13: | 階降以無爲法賢聖不同 | 云云 | 故知八地上 |
T2217_.59.0767a15: 有智證理。何不云方便究竟乎。答 細論
T2217_.59.0767a16: 有其義。故云各有三心也。然大分八地上
T2217_.59.0767a17: 無功用位故殊立此名。七地前有功用位故。
T2217_.59.0767a18: 又大師祕藏記云。三句義○即是眞言行者
T2217_.59.0767a19: 用心也。從凡位修行六度圓滿成佛故曰
T2217_.59.0767a20: 以方便究竟成佛以後以大悲濟度衆生
| T2217_.59.0767a21: | 故曰方便爲究竟。向上向下讀文有異 | 文 |
| T2217_.59.0767a22: | 密嚴院云隨順菩薩方便隨順衆生方便 | 云 |
| T2217_.59.0767a23: | 云 | 私云。心向上方便以因行方便成果位 |
T2217_.59.0767a25: 便。八地上可云究竟歟。但今文八地上名
T2217_.59.0767a26: 方便地者方便所成地故從因云爾也。又
T2217_.59.0767a27: 云。成佛云究竟。八九十三地方便歟。方便之
T2217_.59.0767a28: 究竟。向下方便者濟生方便即爲究竟故方
T2217_.59.0767a29: 便即究竟。尊勝儀軌云。遮那大日即是法身。
T2217_.59.0767b01: 火天智火即是應身。已身住方便即是化身。
T2217_.59.0767b02: 故經云。方便爲究竟能作一切佛事。是故
| T2217_.59.0767b03: | 自身爲化身 | 文 | 諸佛利生方便能現化身濟 |
| T2217_.59.0767b04: | 物爲究竟也 | 爲言 | 又准隨順衆生方便者又 |
T2217_.59.0767b06: 云。復次初入淨菩提心門見法明道如識
T2217_.59.0767b07: 種子歌羅羅時。前七地以來爲大悲萬行之
T2217_.59.0767b08: 所含養如在胎藏。無功用以去漸學如來
T2217_.59.0767b09: 方便如嬰童已生習諸伎藝。至如來一切
T2217_.59.0767b10: 智地如伎藝已成施干從政。故名大悲胎
| T2217_.59.0767b11: | 藏生 | 文 | 私云。八地已上無功用位學如來方 |
T2217_.59.0767b13: 藝已成云究竟歟。若爾八地上方便究竟雙
T2217_.59.0767b14: 明故云方便究竟歟。問。若爾何下釋佛果
T2217_.59.0767b15: 云上上方便耶。答。疏第一云。即萬行所成一
T2217_.59.0767b16: 切智智之果説名方便由内具方便故方
| T2217_.59.0767b17: | 便之業即是利他 | 文 | 果位由内具故云爾也。 |
T2217_.59.0767b19: 便究竟者。謂萬行圓極無可復増。應物之
| T2217_.59.0767b20: | 權究竟能事。即醍醐之妙果三密之原也 | 文 |
T2217_.59.0767b22: 也。此文方便究竟似局果。云萬行圓極無
T2217_.59.0767b23: 可復増故。疏第三説見支分生曼荼羅境界
T2217_.59.0767b24: 云。謂初發淨菩提心時。見此曼荼羅已。遍
T2217_.59.0767b25: 法界昇第二住。又逾廣逾深作十轉開明。
| T2217_.59.0767b26: | 乃至第十一地而後所見圓極 | 文 | 既云第十 |
T2217_.59.0767b28: 歟 或又准今疏八地上文者無功用位見曼
T2217_.59.0767b29: 荼羅境界有優劣故云萬行圓極歟
T2217_.59.0767c01: 若觀一一地亦自有三心等者。釋經觀察三
T2217_.59.0767c02: 心句。初列名。即是因･根･究竟心是也･後若
T2217_.59.0767c03: 通論下配位。於中有二。初通門。謂長三心
T2217_.59.0767c04: 配十地。後別門短地地分三。今文是也。此
T2217_.59.0767c05: 中有二。初釋總標句。後此經無量下釋別
T2217_.59.0767c06: 句文。初中二。略示･廣釋也。廣釋中。因縁者
T2217_.59.0767c07: 因句也。因即縁。例如親因名因縁矣。方便
T2217_.59.0767c08: 中。淨治果相者向上方便也。治地是大悲萬
T2217_.59.0767c09: 行。此萬行所成果相即究竟。謂以方便萬行
T2217_.59.0767c10: 成究竟果相。故云向上也。故疏第一云。即
| T2217_.59.0767c11: | 彼萬行所成一切智智果説名方便 | 文 | 方便 |
| T2217_.59.0767c13: | 故方便之業即是利他 | 文 | 餘皆准此者以初 |
| T2217_.59.0767c15: | 釋根句。有十心下釋究竟句 | 中間無對無量等句 通上下句總句也 |
T2217_.59.0767c17: 初中有作釋･引證･結成也。此別釋中但有
T2217_.59.0767c18: 根究竟闕因句也。又但約短三心作釋顯
T2217_.59.0767c19: 長三心義也。總句既兼通例。別句又可通
T2217_.59.0767c20: 長短故
T2217_.59.0767c21: 華嚴經云。發十大願等者。注華嚴經第五十六
| T2217_.59.0767c22: | 經第三十四 録疏注經 | 云。佛子菩薩發如是大願已 | 由先大 願熏心 |
| T2217_.59.0767c23: | 故則得利益等十心爲起行。依於後十行作自在。然有二 意。一以十心通爲十行之依隨釋易了。以十心別對十行 |
| T2217_.59.0767c24: | 以治十障。文皆次第。唯信行最初 而不濁居末者以與釋文相接故也 | 則得利益心 | 利益 拔苦 |
| T2217_.59.0767c25: | 即是悲心所依。治 損害障能成悲行 | 柔軟心 | 歟樂柔軟。即是慈 心。治嗔恚獷強障 | 隨順心 |
| T2217_.59.0767c26: | 隨順所求。即是施心。 治於身命財生顧戀障 | 寂靜心 | 寂靜無求。方能求而無厭 故。是無疲厭心。治希求 |
| T2217_.59.0767c27: | 報恩貪著利 養不寂靜障 | 調伏心 | 三學調伏是知經論心。以經詮於定 論詮於惠經兼於律。復是調伏治無 |
| T2217_.59.0767c28: | 善巧求加行障 有則調伏故 | 寂滅心 | 雖行世間妄惑不生故云寂滅。是 解世法心。以治性不柔和不於他 |
| T2217_.59.0768a01: | 心隨順而轉 不寂滅障 | 謙下心 | 高崇賢善拒惡不増故名謙下。 是慚愧心。治於放逸之高擧障 | 潤 |
| T2217_.59.0768a02: | 澤心 | 能修出離以法潤澤即堅固莊嚴。治於 種種猛利無間無斷生死大苦生怯弱障 | 不動心 | 能 如 |
| T2217_.59.0768a03: | 説行故心不動。即供養佛行。 治於大師所猶預疑惑障 | 不濁心 | 即第一信行。信以 心淨爲性。離不信 |
| T2217_.59.0768a04: | 濁故。此治全未發心全未受持菩薩學處障。由治十障故 經名淨治地法。法法通於教證。此所治障具如瑜伽三十 |
| T2217_.59.0768a05: | 九説 文 |
T2217_.59.0768a07: 又成就十種淨治諸地法。謂即能信如來本
T2217_.59.0768a08: 行所入乃至信成就果。即信也。菩薩乃至
T2217_.59.0768a09: 見諸衆生不免諸苦即生大悲。此乃悲也。
T2217_.59.0768a10: 是諸衆生我應救護令住畢竟佛道之樂。
T2217_.59.0768a11: 慈也。菩薩隨順如是大慈悲法於一切物
T2217_.59.0768a12: 無所貪惜學行大施。喜捨也。是菩薩以大
T2217_.59.0768a13: 悲心大施心救一切衆生心無疲懈。即無
T2217_.59.0768a14: 有疲厭也。菩薩生無疲倦功徳於諸經書
T2217_.59.0768a15: 能自開解。即知諸經論也。由是功徳善根
T2217_.59.0768a16: 能籌量應作不應作於上中下衆生隨宜利
T2217_.59.0768a17: 益。即善解世法也。由是功徳則知時知量
T2217_.59.0768a18: 慚愧莊嚴修治自利利他之道功徳。即慚愧
T2217_.59.0768a19: 也。如是功徳精勤修行心不懈退。是精進
T2217_.59.0768a20: 不退功徳。即得堪受力即堅固力也。得堪
T2217_.59.0768a21: 受力已勤行供養一切諸佛。即是第一供養
| T2217_.59.0768a22: | 諸佛也 | 文 |
T2217_.59.0768a24: 言復次住是等者。謂此地菩薩已具十種淨
T2217_.59.0768a25: 諸地法更於諸佛菩薩善知識所諮受請
T2217_.59.0768a26: 問成就是地之法○所謂善知諸地障者。
T2217_.59.0768a27: 入初地時皆由觀解故知障有十障十地。
T2217_.59.0768a28: 故知智有十治十障。故立十地別。善知成
T2217_.59.0768b01: 壞者。攬行成位能集諸行即成相也。解位
T2217_.59.0768b02: 無體住自行故即壞相也。善知地相果者。
T2217_.59.0768b03: 謂方便智帶相觀終故名相果。善知地得修
T2217_.59.0768b04: 者。謂得入時即根本智顯是證修。非縁修
T2217_.59.0768b05: 故善知地法清淨者。謂勝進位後得智信等
T2217_.59.0768b06: 淨地之法。離障清淨故。善知地地轉行者。依
T2217_.59.0768b07: 前起後。地背相捨故。善知地地處非處者。
T2217_.59.0768b08: 二執名非處。二空爲住處。亦是相應不相
T2217_.59.0768b09: 應也。善知地地殊勝智者以後勝前増長善
T2217_.59.0768b10: 巧。名殊勝智。善知地地不退轉者。謂具方
T2217_.59.0768b11: 便不退轉故。善知淨治一切菩薩地乃至入
| T2217_.59.0768b12: | 如來地者。能治障盡得解脱故等 | 文 |
T2217_.59.0768b14: 釋前觀察三心文也。所謂前以三心約通
T2217_.59.0768b15: 別義門攝華嚴衆多十心也。今示開三心
T2217_.59.0768b16: 作十心以通別義攝華嚴十心也。所以上
| T2217_.59.0768b17: | 既一章文悉釋畢重作此釋故 | 云云 | 朝譽義 |
| T2217_.59.0768b18: | 釋經建立十心等文也 | 云云 | 具如先出矣。私 |
T2217_.59.0768b20: 云依三心他文。所謂經文非無起蓋。經中
T2217_.59.0768b21: 三心十心文各有總標別釋。信解行地觀察
T2217_.59.0768b22: 三心者三心總説也 無量已下別説也。信解
T2217_.59.0768b23: 地無量無對不可思議者十心總説也。建立
T2217_.59.0768b24: 十心下別説也。然建立十心等二句含二意
T2217_.59.0768b25: 或三心中究竟句別釋也。如疏文。或十心中
T2217_.59.0768b26: 別句也。含疏意若如釋唯取三心別句者
T2217_.59.0768b27: 信解地無對等二句似無用歟。所以三心首
T2217_.59.0768b28: 標信解行地外更云信解地等。豈非十心
T2217_.59.0768b29: 標句乎。故知建立十心等文含多意故通
| T2217_.59.0768c01: | 二種十心也 | 利益心等三心果相種 子等十心云二種也 | 但更約三心 |
| T2217_.59.0768c03: | 三心之十地作十心説之 | 爲言 | 又雖一章文 |
T2217_.59.0768c05: 過。若如所成者別句文不可有長義。如何
T2217_.59.0768c06: 約短三心釋訖故彼不許者此又不成乎。
T2217_.59.0768c07: 問。建立十心文疏釋分明。何云釋彼文乎。
T2217_.59.0768c08: 若於一文有三心十心二義者一段文悉
T2217_.59.0768c09: 可通釋歟。所以以三心盡十地。十地又如
T2217_.59.0768c10: 次種芽等十心義。其理極成何必尋十心文
T2217_.59.0768c11: 句乎。次後十心文八心段有之。何爲奇乎。
T2217_.59.0768c12: 若又信解地標句爲所由者三心釋可局觀
T2217_.59.0768c13: 四攝法文。下文十心文故。文起盡彼此不相
T2217_.59.0768c14: 順如何。答。一字攝多教文含無邊義故或
T2217_.59.0768c15: 全文皆三心總別兩釋也。如疏釋或信解地
T2217_.59.0768c16: 以下又十心總別説也。如更約三心等釋也。
T2217_.59.0768c17: 或上三心總別説。下十心總別説。三心中總
T2217_.59.0768c18: 標具標三心。別句唯明根顯餘二句也。十
T2217_.59.0768c19: 心中總説歎徳未云十心。別説指十心也。
T2217_.59.0768c20: 故知總別兩段影略互顯而示義門多端畢。
T2217_.59.0768c21: 又一文再取其例是多。謂如釋論能所平等
T2217_.59.0768c22: 門本文等而已
T2217_.59.0768c23: 所謂果中之果者。私云。有二意。一前六心中
T2217_.59.0768c24: 結實既果也。彼結實還爲種更生無畏果上
| T2217_.59.0768c25: | 文云。今此受用果心得成後心種子 | 文 | 故云 |
T2217_.59.0768c27: 果故云果中果也。故今文云。此二心於第
| T2217_.59.0768c28: | 八心中約方便轉開出之畢 | 文 | 意三心中方 |
| T2217_.59.0769a01: | 且如住初地時 | 乃至 | 推之可知者。覺心云。初 |
T2217_.59.0769a03: 是以悟初地智力悟後後地位也。如此
| T2217_.59.0769a04: | 今地地具十心事例彼可知之也 | 云云 | 私云。 |
T2217_.59.0769a06: 句讀之。是釋初地十心義也。藉此下二地
T2217_.59.0769a07: 上具十心之義。例准也。一云如字及更解
T2217_.59.0769a08: 二地讀之。以上擧前短三心義也。以十心
T2217_.59.0769a09: 下今十心義例准也
| T2217_.59.0769a10: | 然此經宗從初地 | 乃至 | 自當證知也者。朝譽義 |
T2217_.59.0769a12: 有淺略深祕二法。淺略者謂華嚴所説十地
T2217_.59.0769a13: 法門也。深祕者謂金剛頂所説十六菩薩功
T2217_.59.0769a14: 徳也。菩薩若證入初地莫問顯密行必悟
T2217_.59.0769a15: 淺深二法。入證之後如實見佛界。故華嚴
T2217_.59.0769a16: 説淺略爲十地法。是教門説故也。若不達如
T2217_.59.0769a17: 是密號等者。若淺略者即因縁事相之十地
T2217_.59.0769a18: 次第可渉其品位。若深祕者事相十地之上
| T2217_.59.0769a19: | 即證顯十六菩薩功徳也 | 云云 | 信證僧正云。 |
T2217_.59.0769a21: 一從初地入證及從初住入證。此兩行人
T2217_.59.0769a22: 障其心解或離或即故有兩處分證不同。二
T2217_.59.0769a23: 彼此相望十地爲深十住爲淺。何以故。十住
T2217_.59.0769a24: 去佛尚遠。須到十地方乃近故。依實説從
T2217_.59.0769a25: 初地入名眞分證。華嚴十地含此兩意。又
T2217_.59.0769a26: 今經中多導十二地。此取進果之位故不
T2217_.59.0769a27: 渉於十住品。又一一地皆具十心。都有百
T2217_.59.0769a28: 心。百心滿時得成佛果。例如金剛頂十六
T2217_.59.0769a29: 大生各具十六至于第十六生得最正覺。
T2217_.59.0769b01: 第二正顯今宗正義。上來住地分證之義皆
T2217_.59.0769b02: 約顯教行人説或從初地或初住入此祕
T2217_.59.0769b03: 密。所以處處文中所説位義多約教道淺略
T2217_.59.0769b04: 門。今此教中初發心乃至十地此生滿足之。
T2217_.59.0769b05: 如實知自心名一切種智。何用次第修行。
T2217_.59.0769b06: 諸文中分別地位者對比顯教令行人知
T2217_.59.0769b07: 法相而實無時方。一切本不生虚空。何論
T2217_.59.0769b08: 長短而論因果。令除上慢義分別淺深兩
T2217_.59.0769b09: 釋。若總論之攝於淺略。其深祕門在師。只
T2217_.59.0769b10: 不可執文。若偏執文。因縁事相未是此宗
| T2217_.59.0769b11: | 深祕之趣。此中有擬儀外迹之説 | 趣意 | 寶生 |
T2217_.59.0769b13: 十地行相如華嚴十地説。深祕釋如金剛頂
T2217_.59.0769b14: 十六大菩薩生也。若淺略十地依華嚴意釋
T2217_.59.0769b15: 有二。一次第。位位次第遷登位位時分經歴
T2217_.59.0769b16: 位也。二圓融。十地功徳皆法性縁起故諸位
T2217_.59.0769b17: 功徳一一皆悉平等相入相即主伴無盡也。
T2217_.59.0769b18: 如此雖云甚深望眞言此淺略行相。當知
T2217_.59.0769b19: 眞言深祕十地是一一位皆當體法然輪圓三
T2217_.59.0769b20: 密四身六大四曼渉入無礙過刹塵。謂之密
T2217_.59.0769b21: 十地也。若不達深祕釋不知密號但依
T2217_.59.0769b22: 文説則因縁事相往渉顯教義門。有疾菩薩
| T2217_.59.0769b23: | 不可不愼 | 趣意 | 又十六玄義云。疏第二。十一 |
T2217_.59.0769b25: 略深祕二釋。淺略深祕如華嚴經。深祕如金
| T2217_.59.0769b26: | 剛頂十六大菩薩生 | 云云 | 但以深祕地位行 |
| T2217_.59.0769b27: | 相正爲眞言地位行相也 | 云云 | 覺心義云。依 |
T2217_.59.0769b29: 自宗金剛頂十六大菩薩生淺略深祕意令
| T2217_.59.0769c01: | 准知也 | 云云 | 私云。古徳異義不同。或今經眞 |
T2217_.59.0769c03: 金剛十六也。或顯中淺深釋也。約住地淺深
T2217_.59.0769c04: 位故。又密中淺深也。約迂迴直往二機故。
T2217_.59.0769c05: 或今經信解地淺深二釋如華嚴經深祕如
T2217_.59.0769c06: 金剛頂也。或先擧華嚴淺深二釋合金剛
| T2217_.59.0769c07: | 頂淺深兩釋也 | 云云 | 私更解云。今此文通伏 |
T2217_.59.0769c09: 十地。恐顯密雜亂歟。仍爲遮彼難云然此
T2217_.59.0769c10: 經宗從初地入金剛寶藏等。依無畏口傳華
T2217_.59.0769c11: 嚴名言須作淺深二釋。其中以彼經深祕
T2217_.59.0769c12: 義同今經而作釋也。若不達如是密義
T2217_.59.0769c13: 但依彼經淺略文説今經深祕義則今經菩
T2217_.59.0769c14: 提心本末因縁事相往渉於華嚴十住品矣。
T2217_.59.0769c15: 若解金剛頂大生今經深祕義自當證知也
| T2217_.59.0769c16: | 爲言 | 問。金剛寶藏者菩提心實相歟 如何。答。 |
T2217_.59.0769c18: 經宗言簡餘經也。然自心實相法門顯密大
T2217_.59.0769c19: 同也。初地證不生理亦顯説故密自心實相
| T2217_.59.0769c20: | 非青非黄等遮情義非表徳道理故 | 云云 | 寶生 |
| T2217_.59.0769c22: | 曼荼羅也 | 云云 | 私云。菩提心實相云金剛寶 |
T2217_.59.0769c24: 謂如實知自心。即是開示如來功徳寶所
| T2217_.59.0769c25: | 也 | 文 | 又云。云何即知菩提心生。越百六十相 |
| T2217_.59.0769c27: | 藏時見此心性 | 取意 | 此文分明。不可異求 |
T2217_.59.0769c29: 表徳。此中遮情義似同顯乘寂滅絶離極果
T2217_.59.0770a01: 故云爾。理實彼異。顯極理四種言語不及故
T2217_.59.0770a02: 云絶離。密遮情以如義遮遣破執説故文。
T2217_.59.0770a03: 言雖同義理全別。何況菩提心表徳實義乎。
T2217_.59.0770a04: 故云初地入寶藏也 問。以十六大生攝十
T2217_.59.0770a05: 地盡。如何。答。或云。十地攝十六生也。故
T2217_.59.0770a06: 儀軌云。現世證得歡喜地後十六生成正
| T2217_.59.0770a07: | 覺 | 文 | 或云。金薩地前也。故不空心要云雖 |
| T2217_.59.0770a08: | 證薩埵正位而見惑未除 | 文 | 既云見惑未 |
T2217_.59.0770a10: 名見眞勝義諦。若常見者即入菩薩初地
| T2217_.59.0770a11: | 文 | 既異初地常見。云纔見者地前金薩智分 |
T2217_.59.0770a13: 者菩提心相似眞證皆金薩故。但儀軌文約
T2217_.59.0770a14: 眞證也。心要約加行等觀心也。證者得義
T2217_.59.0770a15: 也。正位者正定也。金薩通地前地上。故三
| T2217_.59.0770a16: | 賢正定位金薩見惑未斷也 | 爲言 | 禪要云。乃至 |
| T2217_.59.0770a18: | 三昧得此三昧者名爲地前二賢 | 文 | 若金薩 |
T2217_.59.0770a20: 非本有修生智惠故唯云地前。初地金薩經
T2217_.59.0770a21: 軌文分明故。菩提心論文今義潤色也。金薩
T2217_.59.0770a22: 通二位故有纔常見異也。問。以十六生相
T2217_.59.0770a23: 配十地方如何。答。依金剛三昧經説十六
T2217_.59.0770a24: 長配十地。具如即身義抄又仁王經陀羅尼
| T2217_.59.0770a25: | 祕釋 | 不空 | 云。於瑜伽教中成普賢行十六行 |
| T2217_.59.0770a26: | 如聲聞見道中十六行也 | 文 | 此釋意於初地 |
T2217_.59.0770a28: 二地已上各具十六徳也。演密抄第四云。又
T2217_.59.0770a29: 此十六大菩薩生。若一一從菩薩説時有其
T2217_.59.0770b01: 十六行者。未度此時未得成佛。若能一生
T2217_.59.0770b02: 度此。即是一生成佛。都名一生則無十六
T2217_.59.0770b03: 之異。故云十六大菩薩生也。又此十六大菩
T2217_.59.0770b04: 薩皆從普賢薩埵心生故○下十五菩薩出
| T2217_.59.0770b05: | 生大意同此。已上義當深祕之釋○ | 文 | 或云。 |
| T2217_.59.0770b07: | 地中各各證十六功徳也 | 云云 |
T2217_.59.0770b09: 中所説行果悉依十地三心修行得之云意
T2217_.59.0770b10: 也。或云。我一切者釋家云如上一切智地無
T2217_.59.0770b11: 盡莊嚴境界是也。諸有所説者釋家及餘修
| T2217_.59.0770b12: | 多羅佛所稱歡等文是也 | 云云 |
T2217_.59.0770b14: 云。上明菩提心爲因示一切智地。是云如
T2217_.59.0770b15: 上等也。或云。如上一切智地無盡莊嚴境界
T2217_.59.0770b16: 者佛瑞相所現種種未曾有事是也。金剛手
T2217_.59.0770b17: 見此一切智地外迹 問其宗本一切智智。指
T2217_.59.0770b18: 彼云我一切也。餘經者摩訶般若等所明
T2217_.59.0770b19: 六度等也
T2217_.59.0770b20: 是故餘經如是廣歎等者。覺義云。顯經及金
T2217_.59.0770b21: 剛頂經等也。雖眞言經具不説三句者可
T2217_.59.0770b22: 攝枝末餘經。大日經名根本經王。又釋今
T2217_.59.0770b23: 此經中唯明此樹王種子等故。故又顯經等
T2217_.59.0770b24: 中得王名。是相形不定故密經復如此互爲
| T2217_.59.0770b25: | 主伴故 | 云云 | 範義云。今餘經又但是顯經。疏 |
T2217_.59.0770b27: 者因･根･究竟三句也。然金剛頂中亦説三
T2217_.59.0770b28: 句。故又義。顯密相待時顯云莖葉。兩部相對
T2217_.59.0770b29: 時金果故云華果胎因故云種子。故金剛頂
| T2217_.59.0770c01: | 部攝餘經中何失 | 云云 | 私一義云。唯於密經 |
T2217_.59.0770c03: 諸有所説文此經餘經皆見大日説故。疏釋
T2217_.59.0770c04: 意。今經一切智地果幷金剛頂所歎行果無
| T2217_.59.0770c05: | 不依今經菩提心也 | 爲言 | 若餘經是顯經。何 |
T2217_.59.0770c07: 云顯行果者。從密因生顯果乎。猶如栴
T2217_.59.0770c08: 檀種子生伊蘭果矣。又違果復成種之釋故。
| T2217_.59.0770c09: | 故知今經及金剛頂行果皆依今因也 | 爲言 | 理 |
T2217_.59.0770c11: 爲宗故顯彼徳也。故住心品結文云。已説
| T2217_.59.0770c12: | 淨菩提心諸心相竟 | 文 | 可思之 |
T2217_.59.0770c14: 從此已下説八地已上之益也。故疏云經
T2217_.59.0770c15: 復擧益勸修。此中一切智信解地者一切智
T2217_.59.0770c16: 與信解地二地也。故疏上云。十住地皆是
| T2217_.59.0770c17: | 信解中行。唯如來名究竟一切智地 | 文 | 謂一 |
| T2217_.59.0770c18: | 切智者是佛地 信解地者是八九十地也 | 云云 |
T2217_.59.0770c20: 通十地也
T2217_.59.0770c21: 復越一劫昇住此地者。抄第四云。地者即指
T2217_.59.0770c22: 一切智地也。下疏云。就前三句中更開佛
T2217_.59.0770c23: 地爲上上方便心。至此心時名度信解。
T2217_.59.0770c24: 由前劫信解行地復越一劫昇住佛地。此
T2217_.59.0770c25: 言一劫。非更一阿僧祇劫時分。但越佛地
T2217_.59.0770c26: 一障便名一劫。爲此宗以妄執爲一阿僧祇
T2217_.59.0770c27: 劫故前疏云若一生度此三妄執則一生成
T2217_.59.0770c28: 佛。何論時分。前言三劫不説四者合佛地
T2217_.59.0770c29: 一障在十地故。又解言。復越一劫者。即是
| T2217_.59.0771a01: | 越此第三一劫昇佛地故曰復越一劫 | 文 | 私 |
T2217_.59.0771a03: 也。意依初入此八地上信解地之功力復
T2217_.59.0771a04: 度微細妄執而昇住一切智地也。理實四
T2217_.59.0771a05: 妄也。後解意。一劫者第三極細妄執也。此地
T2217_.59.0771a06: 如前。意入八九十信解地度第三極細妄
| T2217_.59.0771a07: | 執昇住佛地也 | 爲言 | 三四妄義雖異倶佛地 |
T2217_.59.0771a09: 劫地前所度也。云八地上乎。又信解名通
T2217_.59.0771a10: 十地。八地上何云初入耶。況復初義四妄義
T2217_.59.0771a11: 經疏起盡安在乎。故今文云。名度三大阿
| T2217_.59.0771a12: | 僧祇劫也 | 文 | 如何答三劫地前。地上如先成 |
T2217_.59.0771a14: 生中從初念誦至於越三無數劫行即證
T2217_.59.0771a15: 一生補處三莽地。越一百六十心三度即是
| T2217_.59.0771a16: | 度三遏僧祇行 | 文 | 又四妄文是經中。此四分 |
| T2217_.59.0771a17: | 之一度於信解 | 文 | 大師祕藏記分明也。又疏 |
| T2217_.59.0771a19: | 明父母極細之垢亦名治地 | 文 | 等覺因滿菩 |
T2217_.59.0771a21: 云。如來已度此微細戲論進趣都息故名超
| T2217_.59.0771a22: | 越心地也 | 文 | 佛地所斷微細戲論非果位所 |
T2217_.59.0771a24: 上信解地初斷故云初入地。又度三祇者抄
T2217_.59.0771a25: 云。前言三劫不説四者合佛地一障在十
| T2217_.59.0771a26: | 地故 | 文 | 准知今文又爾也。私云。有二意。此 |
T2217_.59.0771a28: 心無間道斷極細。故云復越一劫。初地入
T2217_.59.0771a29: 心解脱道入信解地故云昇住此地也。經
T2217_.59.0771b01: 文一切智信解地者一切智之信解地。依主
T2217_.59.0771b02: 立名指此云此地也。故次下擧一道極無
T2217_.59.0771b03: 第三劫意云解脱一切業煩惱等。全同前第
T2217_.59.0771b04: 三劫説文故此意。今文在十地後故。恐有
T2217_.59.0771b05: 人濫佛地障故。重作此釋成極細旨也。
T2217_.59.0771b06: 又義。一劫者微細妄執。此地者總通十地
T2217_.59.0771b07: 也。意於第三劫開第四妄執爲眞言十地
T2217_.59.0771b08: 所斷障。至第十一地。時斷彼妄執盡名一
T2217_.59.0771b09: 切智地也。是約小機漸證也。若據大機頓
T2217_.59.0771b10: 證者初地菩提心位頓證十六大生故發心
T2217_.59.0771b11: 位一念頓斷四妄速得十一地功徳故先
| T2217_.59.0771b12: | 釋第三劫云越諸戲論○依此相續生 | 云云 |
| T2217_.59.0771b13: | 疏釋云業･壽･種除。復有佛樹芽生 | 文 | 其次 |
T2217_.59.0771b15: 字起盡説文鉤鎖。今文説佛地斷證也。但
T2217_.59.0771b16: 初入信解者。上此一切智信解地者顯一切
T2217_.59.0771b17: 智即信解地故約佛果信解云初入歟。度
T2217_.59.0771b18: 三僧祇者。微細是雖第四合門時第三攝故
T2217_.59.0771b19: 今第四云第三也。但行者已下文明十地菩
| T2217_.59.0771b20: | 薩擧益 | 佛果 益也 | 勸修 | 微細對治 行相也 | 義時因便又明地 |
| T2217_.59.0771b21: | 前三劫擧益 | 生極 無也 | 勸修 | 諸佛 勸喩 | 也。又義。第三劫八 |
T2217_.59.0771b23: 釋歟。此義違上上方便文歟。若一道極無
T2217_.59.0771b24: 爲相生起因可云上方便。如何。然大師祕
T2217_.59.0771b25: 記中地上三劫義又云上上方便故無違歟。
| T2217_.59.0771b26: | 又義。是故 | 乃至 | 信解地者總標。復越 | 乃至 | 信解 |
| T2217_.59.0771b28: | 信解地。故疏云。即是初入信解地 | 文 | 所謂一 |
T2217_.59.0771c01: 時正斷極細故經云一劫。入此地則三妄
T2217_.59.0771c02: 皆已盡故疏云度三祇劫也。次此四分之一
T2217_.59.0771c03: 度於信解者釋上一切智也。故疏云。名究
| T2217_.59.0771c04: | 竟一切智地 | 文 | 此意可讀一切智與信解地 |
T2217_.59.0771c06: 佛地爲上上方便心不云斷惑。故或開第
T2217_.59.0771c07: 四妄執。十地及佛地斷故。祕記中立四妄執
T2217_.59.0771c08: 也。但祕記云越三妄執十地究竟故。復越
T2217_.59.0771c09: 一劫應是因滿。微細唯佛果斷。云斷微細妄
T2217_.59.0771c10: 執至佛果故之故。或又越一劫入初地斷
T2217_.59.0771c11: 微細得佛果擧初後顯中間諸位斷證也。
T2217_.59.0771c12: 若斷第四妄執云復越一劫者。行者初觀
| T2217_.59.0771c13: | 空性 | 乃至 | 二乘地也文何次耶。故知彼欲斷 |
| T2217_.59.0771c15: | 作此釋也。前諸義中此義冥經疏文歟 | 文 永 |
| T2217_.59.0771c16: | 一年七月十二 日始安立之 |
T2217_.59.0771c18: 菩薩三昧道不得一切諸法離於有生知
T2217_.59.0771c19: 一切如幻。是故稱觀自在者。如已説十地
T2217_.59.0771c20: 道。若次第而進當説佛地若漸下者當説
T2217_.59.0771c21: 第九地。何故説八地耶。以一切菩薩初度
T2217_.59.0771c22: 第七地時上不見諸佛可求下不見衆生
T2217_.59.0771c23: 可度謂住大涅槃於萬行休息。爾時十方
T2217_.59.0771c24: 佛以此三昧道發起其心得度菩提心難
T2217_.59.0771c25: 地。是故別説從此進入九地中。無別説從
T2217_.59.0771c26: 此過患難故不須別説行處印也。從初
T2217_.59.0771c27: 發意以來深觀十縁生句入此地時得度
T2217_.59.0771c28: 性空彼岸故云不得一切諸法離於有生。復
T2217_.59.0771c29: 以善巧方便於如如不動中起十縁生無
T2217_.59.0772a01: 邊大用。以如幻三昧遍至十方佛刹。親近
T2217_.59.0772a02: 種種善知識普學無量度人門。隨諸衆生
T2217_.59.0772a03: 應以何等像類言音而得度者。即皆現之
T2217_.59.0772a04: 而爲説法。是故世間見如是事迹故號爲
| T2217_.59.0772a05: | 觀世自在者。是初入蓮華三昧之異名也 | 文 |
T2217_.59.0772a07: 爾時十方諸佛以七事勸從此。發起離著之
T2217_.59.0772a08: 心。得度菩提心難處○故瓔珞經云。一切
T2217_.59.0772a09: 菩薩初度第七地時。上不見諸佛可求。下
T2217_.59.0772a10: 不見衆生可度。爲是住大涅槃於萬行休
T2217_.59.0772a11: 息。爾時十方諸佛以觀自在三昧道發起其
| T2217_.59.0772a12: | 心。得度菩提心難處 | 文 | 或云。下八地驚覺説。 |
| T2217_.59.0772a14: | 地已上也 | 云云 | 又瑜伽･攝論等顯經論中。皆三 |
T2217_.59.0772a16: 上爲第三劫。起信･釋論等亦爾。准知今經疏
T2217_.59.0772a17: 又可爾乎。私云。疏家前後釋皆以第三劫
T2217_.59.0772a18: 爲初地。宗家以一道･極無寄齊初地先成
T2217_.59.0772a19: 畢。但至下文者約教道門。以地前第三劫
T2217_.59.0772a20: 寄同八地上也。例如彼顯乘云初二三地
T2217_.59.0772a21: 相同世間。四五六地寄同羅漢等。若據實證
T2217_.59.0772a22: 門。第三劫二心迴入眞言初地。故三劫地前
T2217_.59.0772a23: 也。故疏第六次下云。又如上所説一生補處
T2217_.59.0772a24: 及八地三昧。是約教道法門作此説耳。然
T2217_.59.0772a25: 祕密乘人於世諦中。即能通達第一義諦者。
T2217_.59.0772a26: 從初發心時即具行大空三昧。其謂不然
| T2217_.59.0772a27: | 者。則於一生中不能頓滿諸地也 | 文 | 況復 |
T2217_.59.0772a29: 此位在八地。何云退不墮二乘地。若退第
T2217_.59.0772b01: 八地則應七地等之故。又不可云不進得
T2217_.59.0772b02: 上菩薩地。當位既菩薩地故。故知一道心在
T2217_.59.0772b03: 地前。出過二乘地故。極無心即初地故云
T2217_.59.0772b04: 不進上菩薩地也。第三云上菩薩地即此意
| T2217_.59.0772b05: | 也。住心論望前二劫 | 他縁一道 | 望後二心 | 根究 |
| T2217_.59.0772b06: | 竟 | 之注釋深契此旨耳。但顯乘中八地上爲 |
T2217_.59.0772b08: 答云。八地沈空一道心蒙佛驚。而轉生地上
T2217_.59.0772b09: 極無心。然後入眞言初地也。又義云。八地
T2217_.59.0772b10: 三昧道者顯教八地已上也。意八地已上境
T2217_.59.0772b11: 界皆同故。是即以顯教極位同眞言初門
T2217_.59.0772b12: 也。大師處處釋此意歟。故檜尾口決云。不見
T2217_.59.0772b13: 於身心者。梵云阿莎波那伽三昧也。住此
T2217_.59.0772b14: 三昧言住寂滅平等究竟眞實智也。是准
T2217_.59.0772b15: 顯教當八地已上。何故者。住如幻三昧。是
T2217_.59.0772b16: 第八地也。亦文言想身證十地故。是第十地
T2217_.59.0772b17: 也。然今八地已上行相同故。今言八地已上
| T2217_.59.0772b18: | 耳 | 文 | 又宗叡私記云。阿莎顯耶伽者是顯教八 |
| T2217_.59.0772b19: | 地以上。住如幻三昧 | 文 | 兩口決既以八地如 |
T2217_.59.0772b21: 劫。爲八地上也。非密八地已上也。彼即眞
T2217_.59.0772b22: 言初門故。疏第六次下文云。復次此中應説
T2217_.59.0772b23: 初法明門三昧道。於上品中已説故不重言
| T2217_.59.0772b24: | 文 | 初法明門者。初地淨菩提心也。上品已説者 |
T2217_.59.0772b26: 法明門。以顯極位同密初門也。又五相觀
T2217_.59.0772b27: 意前住無相觀思惟諸法空。是故得觀空
T2217_.59.0772b28: 一邊。未見自心相。今依徹心明力故知心
T2217_.59.0772b29: 如月輪也。故大師叙第九心云。雖入此
| T2217_.59.0772c01: | 宮初發佛五相成身可追尋 | 文 | 問。今文配二 |
| T2217_.59.0772c02: | 心方如何。答。行者初觀空性 | 乃至 | 亦名無記 |
| T2217_.59.0772c03: | 心者。第八住心也。然以菩提心 | 乃至 | 眞離二乘 |
T2217_.59.0772c05: 終覺心不生心也。彼宗專談空理。故依之疏
T2217_.59.0772c06: 第三明三種幻中。三者以心深著心實際
T2217_.59.0772c07: 中欲離有爲無爲界。故觀十縁生句○即
| T2217_.59.0772c08: | 不思議之幻也 | 文 | 既沈實際位爲第三劫不 |
T2217_.59.0772c10: 軌不見於身心。住寂滅平等究竟眞實智。
T2217_.59.0772c11: 名住八地上如幻三昧。是指三乘第十地究
| T2217_.59.0772c12: | 竟佛所證也 | 取意 | 又寶鑰中引菩提心論心體 |
T2217_.59.0772c14: 智。而證覺心乘。既論。軌二文全同。口決既
T2217_.59.0772c15: 指彼云八地如幻三昧。非同大經説耶。疏
T2217_.59.0772c16: 下沒心實際爲第三劫所治。宗家論･軌文
T2217_.59.0772c17: 爲第七心。或云三乘。是知第二劫終第七住
T2217_.59.0772c18: 心也。爾者如何。答。住心實際位第三劫一
T2217_.59.0772c19: 道心也。所以所謂空性無相無境界是第三
T2217_.59.0772c20: 劫文故經疏施設炳焉。大師又以此文證第
T2217_.59.0772c21: 八心。故今文又爲顯度極細妄執有二心
T2217_.59.0772c22: 作此釋。故但至下卷文。者不思議幻是於
T2217_.59.0772c23: 第三劫内。八九相望爲能所治。而作此釋
T2217_.59.0772c24: 歟。例如於初劫内即蘊即空相對爲能所
T2217_.59.0772c25: 治耳。故知第三重幻爲令知第三劫中二
T2217_.59.0772c26: 心異。以沒心實際一道心爲不思議幻極
T2217_.59.0772c27: 無所治也。故疏第三云。如説極無自性心
| T2217_.59.0772c28: | 攝華嚴種種不思議事 | 文 | 又口決釋彼下釋 |
T2217_.59.0773a01: 一乘極究竟位成佛。故教汝所證一道清淨。
| T2217_.59.0773a02: | 更知自心理佛果極位也 | 文 | 心云。三乘究竟 |
| T2217_.59.0773a04: | 爲言 | 又云。三乘者小乘三乘。一乘云三乘。顯 |
T2217_.59.0773a06: 三乘極位一道清淨。未知自心當開祕密一
| T2217_.59.0773a07: | 乘成佛故 | 爲言 | 菩提心論文於一文含多義。 |
T2217_.59.0773a09: 文。故通第九心歟。遍滿記中以彼文證通
T2217_.59.0773a10: 達心矣。況復大師祕密釋云。覺心不生人無
T2217_.59.0773a11: 自性故起一道如實心。一道如實人蒙諸佛
| T2217_.59.0773a12: | 驚覺故發極無自性心 | 文 | 此文但驚覺第八 |
T2217_.59.0773a14: 無自性心云。前劫發無縁乘心。以六種譬
T2217_.59.0773a15: 喩作唯識觀。了知三性雜染等法皆無自
T2217_.59.0773a16: 性○雖作此觀未得稱極。今以十縁生
T2217_.59.0773a17: 句觀自心畢竟空性。我之與蘊法及無縁皆
T2217_.59.0773a18: 同一性。所謂無性名極無自性。此空智生名
| T2217_.59.0773a19: | 極無自性心也 | 文 | 此釋又住心實際位指第 |
T2217_.59.0773a21: 幻既初劫心沒法中爲所治。不思議幻豈違
T2217_.59.0773a22: 彼乎。答。覺苑師不知十住心續生。故第三
T2217_.59.0773a23: 劫爲極無一心。第二劫唯他縁一重故作此
T2217_.59.0773a24: 釋也。恐不合疏意。二三劫各存二心。經疏
T2217_.59.0773a25: 起盡分明故。第三劫中所謂空性下成心之
T2217_.59.0773a26: 實際義。合今文初觀空性時皆入心之實際
| T2217_.59.0773a27: | 云云 | 又皆入實際説同皆入阿字義。却云漸 |
T2217_.59.0773a29: 議於一劫内二心相望顯義門多端矣。故知
T2217_.59.0773b01: 第三劫内一道極無淺深經疏起盡明鏡者歟。
T2217_.59.0773b02: 問。設許二心一道極無淺深又不共許歟。
T2217_.59.0773b03: 依之疏第三云。又此經宗横統一切佛教。如
T2217_.59.0773b04: 説唯蘊無我出世間心住於蘊中即攝諸部
T2217_.59.0773b05: 中小乘三藏。如説觀蘊阿頼耶覺自心本不
T2217_.59.0773b06: 生。即攝諸經八識三性三無性義。如説極
T2217_.59.0773b07: 無自性心十縁生句。即攝華嚴般若種種不
T2217_.59.0773b08: 思議境界皆入其中。如説如實知自心名
T2217_.59.0773b09: 一切種智則佛性一乘如來祕藏皆入其中
| T2217_.59.0773b10: | 文 | 此文既極無後置如實知自心。佛華法華 |
T2217_.59.0773b12: 歸出此文畢云。或立十住心判一代教未
| T2217_.59.0773b13: | 合此文。不足爲論耳 | 文 | 又安然教時義云。 |
T2217_.59.0773b15: 行阿闍梨。亦攝佛性一乘如來祕藏。此中佛
T2217_.59.0773b16: 性即涅槃經。一乘即法華經。祕藏即眞言教。
T2217_.59.0773b17: 而海和尚以上如實知自心等文下所謂空
T2217_.59.0773b18: 性等文爲天台宗。於顯教是究竟於眞言
| T2217_.59.0773b19: | 此初門。而安華嚴教之下 | 云云 | 此難意如實 |
T2217_.59.0773b21: 台安華嚴下耶。教時義又云。經中所謂空
T2217_.59.0773b22: 性乃至極無自性之文及十縁生句義釋以
T2217_.59.0773b23: 爲。生極無自性心入曼荼羅海會一種阿
T2217_.59.0773b24: 闍梨。亦攝華嚴般若種種不思議境界。此中
T2217_.59.0773b25: 華嚴是華嚴宗。般若是三論宗。而海和上以
T2217_.59.0773b26: 所謂空性等文爲天台宗。以極無自性一
| T2217_.59.0773b27: | 句爲華嚴宗 | 云云 | 此難意覺心不生阿闍梨 |
T2217_.59.0773b29: 一道無爲阿闍梨。又極無自性句攝三論華
| T2217_.59.0773c01: | 嚴。何大師偏爲華嚴乎 | 爲言 | 爾者如何答朝 |
T2217_.59.0773c03: 自性立其名也。若爾偏可華嚴。何亦三論
T2217_.59.0773c04: 乎。但華嚴般若等者。指彼二經所説圓融義
T2217_.59.0773c05: 云不思議也。謂華嚴一部皆圓融爲宗。離
T2217_.59.0773c06: 世間品等所説是也。般若又仁王經中現五
| T2217_.59.0773c07: | 不思議神變等 | 云云 | 是皆華嚴一宗所明故。又 |
| T2217_.59.0773c08: | 如實知自心句中攝法華涅槃 | 文 | 此中佛性 |
T2217_.59.0773c10: 指大涅槃。一乘指法華經。如來祕藏即持明
T2217_.59.0773c11: 藏眞言教者。此亦一見矣。今以爲。佛性一乘
T2217_.59.0773c12: 不合破爲兩句。下句亦不然。幷乖文意也。
T2217_.59.0773c13: 法華明佛性一乘旨故合爲一句。如來祕藏
T2217_.59.0773c14: 爲涅槃教。最佛性一乘之一句。只指法華
T2217_.59.0773c15: 家宗旨也。今佛性開爲涅槃。強云非法華
T2217_.59.0773c16: 勞分一句成義。有何由緒乎。次如來祕藏
T2217_.59.0773c17: 文非示眞言教。其所以今明此經中攝入
T2217_.59.0773c18: 餘諸教。豈更顯以眞言攝此經乎。故知祕
T2217_.59.0773c19: 藏是涅槃經也。今攝法華涅槃者即顯天台
| T2217_.59.0773c20: | 宗義耳 | 云云 | 實範云。然義釋意隨義理宜前 |
T2217_.59.0773c22: 如來祕藏爲眞言。此義不然。佛性一乘是
T2217_.59.0773c23: 法華故。如來祕藏非眞言故。故智證云。法
T2217_.59.0773c24: 華涅槃同明佛性一乘旨。故總爲一句。如
| T2217_.59.0773c25: | 來祕藏爲涅槃教 | 云云 | 此經横統諸佛教者。 |
| T2217_.59.0773c27: | 云云 | 進上人云。智證大師言。或云。法華涅槃 |
T2217_.59.0773c29: 法華。如來祕藏即持明藏眞言教者。此亦一
T2217_.59.0774a01: 見矣。今以爲。佛性一乘不可讀爲兩句。説
T2217_.59.0774a02: 教次第可亂故也。法華與涅槃同明佛性
T2217_.59.0774a03: 一乘。故合一句。如來祕藏爲眞言。或立十
| T2217_.59.0774a04: | 住心判一代教。未合此疏不足爲論耳 | 云 |
| T2217_.59.0774a05: | 云 | 此或云。言當安公所立。佛性一乘不可 |
| T2217_.59.0774a06: | 爲兩句。説教次第可亂故 | 云云 | 而此一段義 |
T2217_.59.0774a08: 若在後故。如來祕藏爲眞言者。如實句攝
T2217_.59.0774a09: 大日經等。能攝所攝是一也。此説又難指南。
T2217_.59.0774a10: 又云。或立十住心判一代教。未合此疏不
| T2217_.59.0774a11: | 足爲論耳者。以不次之文以爲定判 | 云云 |
T2217_.59.0774a13: 横統一切佛教之中。如實句攝佛性一乘如
T2217_.59.0774a14: 來祕藏。而佛性一乘如來祕藏皆法華涅槃
T2217_.59.0774a15: 所説法門。涅槃説祕藏之藏所謂方等經典。
T2217_.59.0774a16: 法華説一切如來祕要之藏等也。祕藏即眞
| T2217_.59.0774a17: | 言教者。如實一句即初心。何攝眞言因果 | 云云 |
| T2217_.59.0774a19: | 佛性一乘爲法華。如來祕藏爲實 | 云云 | 進引 |
T2217_.59.0774a21: 大相違矣。又進述自義。以法華異二文如來
T2217_.59.0774a22: 祕藏亦存兩經矣。諸釋義雖異。以能攝四
T2217_.59.0774a23: 句爲眞言是同也。今謂。佛性一乘是涅槃
T2217_.59.0774a24: 經。彼經説常住佛性之理。故法華亦雖不
T2217_.59.0774a25: 遮彼旨正順涅槃經也。如來祕藏即法華
| T2217_.59.0774a26: | 也。彼經説此法華經諸佛如來祕密之藏 | 一 乘 |
| T2217_.59.0774a27: | 行 品 | 之故。涅槃經亦雖同有祕密之藏言廣 |
T2217_.59.0774a29: 來祕藏之明文指掌乎。應知法華涅槃同味
T2217_.59.0774b01: 教故同爲如實句攝而爲天台宗耳。但以
T2217_.59.0774b02: 能攝句爲今經。其理可然矣。四句倶能攝
T2217_.59.0774b03: 爲眞言教。以眞言攝諸經。故今横攝諸教。
T2217_.59.0774b04: 故顯爲所攝密爲能攝。三教對辨義故未
T2217_.59.0774b05: 必其次第列淺深。例如二教論顯密相對時
T2217_.59.0774b06: 四箇大乘非淺深次第矣。若竪論十住心時
T2217_.59.0774b07: 有淺深。故八心三劫文即存其旨。故大師釋
| T2217_.59.0774b08: | 云。心續生之相者即是竪説 | 云云 | 寶鑰住心論 |
T2217_.59.0774b10: 續之竪義。然智證大師但守横攝之文而破
T2217_.59.0774b11: 住心之義。恐可謂不合疏意。不足爲論
T2217_.59.0774b12: 歟。又實範上人云。今遮云一阿闍梨。開爲
| T2217_.59.0774b13: | 二心。准第二劫其理應知 | 第二劫經云。觀察蘊 阿頼耶義者他縁。亦 |
| T2217_.59.0774b14: | 覺自心本不生等者覺心。故疏隨云。楞伽解密經八識三 性三無性皆是此意云云。此引他經説法相義證他縁即 |
| T2217_.59.0774b15: | 法相也。又云。此中無爲生死因縁生壞義如勝鬘寶性 佛性論中廣明云云。此引他教説三論義成覺心即三論 |
| T2217_.59.0774b16: | 也。故二宗 證無相也 | 自既一劫一阿闍梨開爲二宗。何 |
T2217_.59.0774b18: 若非顯性宗。但欲明法界縁起道理也。故
T2217_.59.0774b19: 義釋云。如説極無自性心十縁生句。即攝
| T2217_.59.0774b20: | 華嚴般若種種不思議境界。皆入其中 | 云云 | 釋 |
T2217_.59.0774b22: 而縁起。此妙道理非凡小境。名不思議。華
T2217_.59.0774b23: 嚴經説法界縁起極無自性。般若經説諸法
T2217_.59.0774b24: 界空而能縁起。故二經説攝於此經妙道理
T2217_.59.0774b25: 歟。能攝所攝其理同故。故智證云。華嚴般若
T2217_.59.0774b26: 種種諸部皆攝自性縁生句中説第一義空
T2217_.59.0774b27: 故○今案。疏意不論説時先後只取義理
| T2217_.59.0774b28: | 之淺深。以類集之。與般若同 | 云云 | 注此意。 |
| T2217_.59.0774c01: | 耳 | 云云 | 又進聖人遮云。極無自性及十縁生句 |
T2217_.59.0774c03: 十不思議。所謂諸佛刹土不思議･諸佛淨願
T2217_.59.0774c04: 不思議･諸佛種性不思議･諸佛出世不思議･
T2217_.59.0774c05: 法身不思議･謂佛音聲不可思議･諸佛智惠
T2217_.59.0774c06: 不可思議･諸佛神力自在不可思議･諸佛無
T2217_.59.0774c07: 礙不可思議･諸佛解脱不可思議。般若有五
T2217_.59.0774c08: 不可思議所謂時佛爲王現五不思議神變
| T2217_.59.0774c09: | ○ | 云云 | 二經同説不思議之境界故是圓融無 |
T2217_.59.0774c11: 攝之。依之極無自性句唯攝華嚴一宗也
| T2217_.59.0774c12: | 云云 | 私云。此十及五不思議經説雖似順種 |
T2217_.59.0774c14: 今十種不思議未必明一多即入之義。此外
T2217_.59.0774c15: 又後經事擧一切善根不思議一切願不可
T2217_.59.0774c16: 思議等十種不思議。此又同之也。況彼經中
T2217_.59.0774c17: 説一多即入之文未必云不思議。仁王中
T2217_.59.0774c18: 雖説一多無礙。但云神變不思議。未顯即
T2217_.59.0774c19: 入之因。何爲彼宗圓融之義矣。故法藏五教
T2217_.59.0774c20: 章中引華嚴經一多無礙之文畢釋云。此等
T2217_.59.0774c21: 並是實義非變化成。此是如理智中如量境
T2217_.59.0774c22: 也。其餘變化等皆不入此例。何以故。此並
T2217_.59.0774c23: 是法性實徳法爾如是也。非諸分別情謂境
| T2217_.59.0774c24: | 界。但可去情思之 | 云云 | 今此釋云其餘變化 |
T2217_.59.0774c26: 云般若。皆大品經也。今何別指仁王乎。故
T2217_.59.0774c27: 知華嚴者。指上極無自性句。般若者。出上十
T2217_.59.0774c28: 縁生句也。上既標二義。下出二經。非顯兩
T2217_.59.0774c29: 經所明矣。若如成者。下二經但局極無自
T2217_.59.0775a01: 性句不攝十縁生句乎。應知種種不思議
T2217_.59.0775a02: 言通上二句二經也。謂諸法無性故一多即
T2217_.59.0775a03: 入事理相通。此等皆正體智中俗縁境界而
T2217_.59.0775a04: 非分別情謂境界。故今云不思議。本宗遮
T2217_.59.0775a05: 三乘教神變不思議義。故未云必不思議歟。
T2217_.59.0775a06: 故疏第三云。空則畢竟不生。所則盡其性
T2217_.59.0775a07: 相。中則擧體皆常。以三法無定等故亦爲
| T2217_.59.0775a08: | 不思議幻 | 文 | 此華嚴經不思議也。般若不思 |
T2217_.59.0775a10: 十喩亦含二意。此中深修觀察者即是意明
| T2217_.59.0775a11: | 第三重 | 文 | 又釋第三重云即不思議之幻也 |
| T2217_.59.0775a12: | 文 | 故知指大品所説十喩云般若不思議境 |
T2217_.59.0775a14: 議也。委論極無自性又第三重十縁生句攝
T2217_.59.0775a15: 也。所謂於初地淨菩提心位有八九十三箇
T2217_.59.0775a16: 住心。倶作十縁生觀。其中今經所説眞言行
T2217_.59.0775a17: 者所用也。故疏下云。毘盧遮那以此十縁生
| T2217_.59.0775a18: | 句不思議法界作無盡莊嚴藏 | 文 | 般若所説 |
T2217_.59.0775a20: 故云攝般若不思議境界也。又範上人依
T2217_.59.0775a21: 智證釋。雖依大品但總云諸法皆空。未云
T2217_.59.0775a22: 十喩。恐諸師意似不合疏意。十縁生句不思
T2217_.59.0775a23: 議法界之明文不可異求耳。又義。華嚴般若
T2217_.59.0775a24: 者。華嚴即般若。非指別經也。故天台釋籤
T2217_.59.0775a25: 第十云。言二經者。謂般若法華。以般若亦
| T2217_.59.0775a26: | 得名華嚴。故法華佛慧不異彼故 | 文 | 既云。 |
T2217_.59.0775a28: 煩穿鑿矣。問。演密抄第四云。言佛性一乘
T2217_.59.0775a29: 等者。異勝鬘如來藏等經也。問。今第三義
T2217_.59.0775b01: 已該圓宗。第四云如實知自心。別收祕藏。
T2217_.59.0775b02: 是華嚴般若劣於如來祕藏耶。答。此乃宗是
T2217_.59.0775b03: 同但顯密爲異。前約教相圓極攝諸了義。
| T2217_.59.0775b04: | 後約威靈呪驗。屬以祕宗。復何疑哉 | 文 | 此釋 |
T2217_.59.0775b06: 歟。證僧正云。經文第三劫内分別始終二文。
T2217_.59.0775b07: 其二心淺深與眞言佛懸。成佛因初心今秋
T2217_.59.0775b08: 果先還如成來秋種子。然信解初心從第三
T2217_.59.0775b09: 劫終極無自性中生。祕密莊嚴初因猶如當
T2217_.59.0775b10: 春種子成當秋菓實。三心同攝菩心句。而
T2217_.59.0775b11: 不壞次第淺深之義。高祖獨達。餘師皆迷惑
| T2217_.59.0775b12: | 文 |
T2217_.59.0775b14: 諸佛皆悉現前申其七勸。依華嚴經明七
T2217_.59.0775b15: 勸者。一者應趣果徳勸。二愍念衆生勸。三
T2217_.59.0775b16: 令憶本誓勸。四界同二乘勸。五指事令成勸。
| T2217_.59.0775b17: | 六勿生上足勸。七悉應通達勸 | 略抄 |
T2217_.59.0775b19: 之因位相畢。故次釋佛地也。前二句中因門
T2217_.59.0775b20: 爲下品。根門爲中品。方便心爲上品。此方
T2217_.59.0775b21: 便中。更開佛地爲上上品也。至此上上品
T2217_.59.0775b22: 之第四心時。名究竟一切智佛地故經曰此
T2217_.59.0775b23: 四分之一度於信解。謂超第十地信解位昇
| T2217_.59.0775b24: | 佛地。故云度於信解耳 | 文 | 祕藏記云。越三妄 |
T2217_.59.0775b26: 上上方便斷微細妄執至佛果。故經曰此
| T2217_.59.0775b27: | 四分之一度於信解 | 文 | 私云。疏約因･根･究竟 |
T2217_.59.0775b29: 心開微細妄執。故云四分之一。斯則四妄
T2217_.59.0775c01: 執義也。度於信解者。或如來信解果位斷彼
| T2217_.59.0775c02: | 故云度于信解 | 仁 | 也。或信解局因故。屬妄 |
T2217_.59.0775c04: 二義同備矣。或又四分之一者。疏･記同約淨
T2217_.59.0775c05: 心也。故記云。過此修上上方便。斷微細妄
T2217_.59.0775c06: 執者。顯佛地斷障義。未必釋四分之一文
T2217_.59.0775c07: 也。或云。但於方便心開四品也。謂八地爲
T2217_.59.0775c08: 下。九地爲中。十地爲上。開佛地爲上上
T2217_.59.0775c09: 品也
| T2217_.59.0775c10: | 文永三年七月十四日於高野山丈六堂傳法院談義 |
| T2217_.59.0775c11: | 之次記之畢金剛佛子頼瑜生年四十一 |
T2217_.59.0775c13:
T2217_.59.0775c14:
T2217_.59.0775c15:
T2217_.59.0775c16: 疏卷第三之一
T2217_.59.0775c17: 疏猶是答前心相句者。前九句問中答第四
T2217_.59.0775c18: 諸心相句。故云答前心相句也。第二卷中
T2217_.59.0775c19: 以六十心及三劫文答畢。今更又答故云猶
T2217_.59.0775c20: 是也。問。前六十心所度妄心。今六無畏能度
T2217_.59.0775c21: 淨心。何染淨異耶。又三劫文通答心相及殊
T2217_.59.0775c22: 異。故疏第二云。亦是答諸心相及心殊異也
| T2217_.59.0775c23: | 文 | 今何但答心相耶。答。心相句意廣通染淨 |
T2217_.59.0775c25: 答心相。含多意。或云。擧心相顯殊異歟。
T2217_.59.0775c26: 或云。今心相通二句前心相局一句歟。問。
T2217_.59.0775c27: 同云心相。何有寛狹乎。答。總別異故。故釋
| T2217_.59.0775c28: | 今品畢結云。已説淨菩提心諸心相竟 | 文 | 此 |
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