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_.59.0776a01: 句心續生等句。故又云。心相通顯密心殊異
T2217_.59.0776a02: 局瑜伽行者心。今六無畏文但説所寄齊如
T2217_.59.0776a03: 常心故不答殊異心歟。問。若爾三劫又如
T2217_.59.0776a04: 常。何答殊異耶。答第三劫明眞言行者故。
T2217_.59.0776a06: 六無畏云。即是眞言行者等文如何。答。彼經
T2217_.59.0776a07: 文此疏釋歟。或彼約第三劫此約前五無畏
T2217_.59.0776a08: 互顯歟。又問。今經中金剛手更發問。何答前
T2217_.59.0776a09: 心相句耶。答。觀義云。今重驚前問故約本
T2217_.59.0776a10: 云前矣。若但言答今問者恐有人執九句
T2217_.59.0776a13: 既聞此教等者。金剛手所聞説文異義不問
T2217_.59.0776a15: 門住心品故。又大師以三劫文證眞言行
T2217_.59.0776a16: 者心相續義故。又答請問説六無畏故。實
T2217_.59.0776a17: 義云。復次眞言門修行菩薩行等第三劫文
T2217_.59.0776a18: 也故疏釋云。此教諸菩薩則不如是。直以
T2217_.59.0776a20: 初地也。即上菩薩地義也。故云超入。又
T2217_.59.0776a22: 文也。私云。通二文也。此教諸菩薩直乘眞
T2217_.59.0776a23: 言門者指眞言門修行菩薩行文也。上菩薩
T2217_.59.0776a24: 地者指昇住此地文也。且依本經文上闕
T2217_.59.0776a25: 上地文下無直乘眞言行文。故二文合義理
T2217_.59.0776a26: 圓備耳。又義。諸義皆非理。九句問皆三劫未
T2217_.59.0776a27: 説前問也。何云聞彼乎。故知九句問前此
T2217_.59.0776a28: 菩薩淨菩提心門等文也。或又金剛手兼知
T2217_.59.0776a29: 佛答而致問歟。或又六十心三劫雖答此
T2217_.59.0776b01: 問猶未盡故以前答説爲重問因歟
T2217_.59.0776b02: 此菩薩行道時等者。今此菩薩是一生二生
T2217_.59.0776b03: 二類中二生成佛小機歟。故上文。直乘眞
T2217_.59.0776b05: 薩初發心時即上菩薩位得不退轉。或有
T2217_.59.0776b07: 問答中以即上菩薩位文證二生成佛以
T2217_.59.0776b08: 即得菩提文成一生成佛故云二生成佛機
T2217_.59.0776b09: 耳。問。三劫六無畏是義門雖異法體是一。然
T2217_.59.0776b10: 疏三劫釋云。若一生度此三妄執即一生成
T2217_.59.0776b12: 畏何取二生類耶。是以暹僧都記云。此教菩
T2217_.59.0776b13: 薩直乘眞言門上菩薩地者是指入眞言門
T2217_.59.0776b14: 頓入者也。上疏文云。唯一行一道而成正覺者
T2217_.59.0776b15: 即此人也。又菩提心論云。從凡入佛位者
T2217_.59.0776b16: 即是三摩地者是人也。謂此直往菩薩初入
T2217_.59.0776b17: 眞言教修學此教門終極佛果以前中間
T2217_.59.0776b19: 凡於眞言機利鈍二機分。或云頓漸二機。
T2217_.59.0776b20: 或云大機小機。或云一生成佛二生成佛。或
T2217_.59.0776b21: 云即身成佛即身成菩薩。或云聞時證漸次
T2217_.59.0776b22: 證也。然今經中專明鈍機得無畏兼顯利
T2217_.59.0776b23: 根解深密。故疏釋明鈍所寄齊成淺深二
T2217_.59.0776b25: 得阿闍梨名。所謂淺略深奧分二。若觀前
T2217_.59.0776b26: 人未有深解之機則順常途隨文爲釋。若
T2217_.59.0776b27: 已成就利根智惠則當演暢深密而教授
T2217_.59.0776b29: 釋家爲利根兼示深密也。斯則利鈍雖異
T2217_.59.0776c01: 倶以眞言菩薩二類也。且出其證疏第六云。
T2217_.59.0776c02: 而諸衆生有漸入者有頓入者然其所趣
T2217_.59.0776c06: 剛頂經略釋云。若能受持思修不經三大劫
T2217_.59.0776c08: 十六大生者二生成佛。現生者一生成佛也
T2217_.59.0776c10: 三大劫十六生乃至現生證如來執金剛
T2217_.59.0776c13: 宗意可云大機即身成佛小機者後十六生
T2217_.59.0776c15: 此即大機即身成佛之證文。若有衆生遇此
T2217_.59.0776c16: 教晝夜四時精進修現世證得歡喜地後十
T2217_.59.0776c18: 祕藏記云。眞言菩薩或十六三昧一一次第
T2217_.59.0776c21: 或有菩薩初發心時即上菩薩位得不退
T2217_.59.0776c23: 十六生成正覺。是云此生即上菩薩位之證
T2217_.59.0776c24: 文也。又大品云。或有菩薩初發心時即得
T2217_.59.0776c28: 道對三密相應如説修行或即身超十地
T2217_.59.0776c29: 至一生補處位或一生入佛位。是祕密乘力
T2217_.59.0777a01: 耳。其誠證何對。金剛頂經説。修此三昧者現
T2217_.59.0777a04: 者即得初地速成佛果阿耨菩提。論云。復
T2217_.59.0777a05: 修瑜伽勝上法超十地菩薩境界。依如是
T2217_.59.0777a07: 文眞言機既分大小利鈍。若爾何以即上
T2217_.59.0777a08: 菩薩位人爲從凡入佛人耶。但至上文者
T2217_.59.0777a09: 一生二生同望顯乘人不捨肉身故同云
T2217_.59.0777a10: 即身成佛。又云一生成佛也。故上具文云。
T2217_.59.0777a12: 祇十六生一生倶以不經三祇故云一生
T2217_.59.0777a13: 耳。或三劫擧大機無畏明小機影略互顯
T2217_.59.0777a14: 歟
T2217_.59.0777a15: 佛還復約前三劫等者。鈔第四云。謂佛説此
T2217_.59.0777a16: 六無畏意明從淺至深從凡向聖階降位
T2217_.59.0777a19: 劫六無畏法體無寛狡。如何。答。三六是開
T2217_.59.0777a20: 合不同法體無寛狹歟。故疏第二云。統
T2217_.59.0777a24: 時。順世八心一毫善爲始。寧非善無畏乎。
T2217_.59.0777a25: 況令受三歸文全同漸受三歸説故。故大疏
T2217_.59.0777a26: 抄第一云。即此於前三劫中亦更出六無
T2217_.59.0777a28: 順世故所謂作差降者辨法體寛狹也。且
T2217_.59.0777a29: 約今所兼則世出世異故云差兼順世劣
T2217_.59.0777b01: 心故云降也。但約三劫者擧勝三劫顯劣
T2217_.59.0777b02: 八心也。具可云約前八心三劫作差降
T2217_.59.0777b03: 耳。又第二文者欲明三劫始終出世心先
T2217_.59.0777b04: 示淨心最初順世心也。例如欲明順世心
T2217_.59.0777b05: 先明違理心矣。況復准抄善無畏釋十信
T2217_.59.0777b06: 已前。十信猶有劫内外論。況信前乎。又約
T2217_.59.0777b07: 抄釋差降云階降位次悟證不同不遮有
T2217_.59.0777b08: 寛狹而已。對明者對是答也。又大疏抄第
T2217_.59.0777b09: 一云。問。然以此六無畏相配三劫何。答。
T2217_.59.0777b11: 未詳。上文中配十住心時以三四配唯蘊
T2217_.59.0777b12: 拔業也。又上文中十住心配三劫時云。出
T2217_.59.0777b13: 世心中此唯蘊無我與拔業因種二住心爲
T2217_.59.0777b16: 悉相違顯義門多端歟。私云。六無畏中前四
T2217_.59.0777b17: 初劫攝第五六如次第二三劫也
T2217_.59.0777b18: 至此六處如得再生者。大疏抄云。言諸衆
T2217_.59.0777b20: 六無畏處行者蘇生處故云至六處得再生
T2217_.59.0777b21: 也。問。既云再生許還作衆生義耶。答。
T2217_.59.0777b22: 望本有無垢生始覺修生後顯故云再生。
T2217_.59.0777b23: 非許還作衆生義耳
T2217_.59.0777b24: 疏善義通於淺深者。有二意。一者善是淨通
T2217_.59.0777b25: 名。六無畏皆善心淺深階位故云通於淺深
T2217_.59.0777b26: 也。今總即別名名十善故云今此中意明十
T2217_.59.0777b27: 善業道也。二者善者初無畏別稱。此中有淺
T2217_.59.0777b28: 略深祕能所寄齊故云義通淺深也。二義
T2217_.59.0777b29: 中前義爲勝。五無畏此釋無故。或後義爲
T2217_.59.0777c01: 善。擧初顯後故。又順下釋故疏云。得阿
T2217_.59.0777c03: 闍梨故
T2217_.59.0777c04: 後得順世八心也等者。謂有二義。一者順世
T2217_.59.0777c05: 八心者外八心。漸･受三歸者内三歸也。上句
T2217_.59.0777c06: 終置也送句顯内外別矣。疏第二云諸善知
T2217_.59.0777c07: 識纔見世間八心萠動即如彼相者遇便識
T2217_.59.0777c08: 寶。諸佛菩薩久已證知方便誘進令受三
T2217_.59.0777c10: 知識者上代五通仙人也。世間八心者外八
T2217_.59.0777c11: 心也。佛菩薩者如名。三歸者内三歸也。斯則
T2217_.59.0777c12: 從外八心入内八心義也。又八心三歸皆
T2217_.59.0777c13: 通持齊･無畏二心也。但准第二卷譬似八
T2217_.59.0777c14: 心三歸如次當二三心矣。此中言三歸戒
T2217_.59.0777c15: 者十善受三歸時發戒故云爾也。凡於發
T2217_.59.0777c16: 戒有三歸得羯磨得也。謂聲聞七衆戒中
T2217_.59.0777c17: 比丘比丘尼具戒作羯磨時發戒也。式叉
T2217_.59.0777c18: 摩那等五種戒三歸得也。但今十善戒非彼
T2217_.59.0777c19: 七衆戒攝也。若爾誰人所受耶。謂灌頂文
T2217_.59.0777c21: 此五種者人天二乘菩薩也。學處品疏釋･住
T2217_.59.0777c22: 心論二等可見之矣。前七衆者比丘比丘尼
T2217_.59.0777c23: 式叉摩那沙彌沙彌尼優婆塞優婆夷也。二
T2217_.59.0777c24: 者八心三歸同於内明之。上標下釋故。但也
T2217_.59.0777c25: 字顯標釋不雜歟。或本無此字矣。疏第二
T2217_.59.0777c27: 貪故現世有種種憂苦。命終以此因縁墮
T2217_.59.0777c28: 惡趣中以心離慳貪故現世安樂有大名
T2217_.59.0777c29: 稱命終生天後得涅槃。是故汝今更應以
T2217_.59.0778a02: 善知識者又内知識歟。又擧外八心得益但
T2217_.59.0778a03: 云命終生天不云後至涅槃故。問。一受
T2217_.59.0778a04: 三歸力可感無量生耶。若許爾者。一因多
T2217_.59.0778a05: 果理可然耶。若不許者遠得涅槃解脱果。
T2217_.59.0778a06: 世間人天果報何有所局乎。答。一業引一
T2217_.59.0778a07: 生是薩婆多一義也。大乘實談何同彼義
T2217_.59.0778a08: 乎。小乘猶有一興供養千變生天後證涅
T2217_.59.0778a09: 槃之説。況大乘談乎。若又約有部義會文
T2217_.59.0778a10: 者。倶會論幷光記作二釋。光第十七云。由
T2217_.59.0778a11: 一業但感一生。餘六因茲展轉別造。顯由
T2217_.59.0778a13: 願感人天別。刹那不同就有前後。約所施
T2217_.59.0778a14: 食。故説一言據能施思實多。故非一業
T2217_.59.0778a16: 經若如實知我當得身無畏者。問。我是四
T2217_.59.0778a17: 顛倒第四。身即四念住第一若知我者應離
T2217_.59.0778a18: 法扼縛。若得身無畏者觀不淨也。故光
T2217_.59.0778a19: 記第二十三云。觀身不淨治彼淨倒。觀受
T2217_.59.0778a20: 是苦治彼樂倒。觀心無常治彼常倒。觀法
T2217_.59.0778a22: 別雜不雜觀。謂總相念住時唯總觀所縁身
T2217_.59.0778a23: 等四境修四行相中空非我行相通四境。
T2217_.59.0778a24: 故云知我得身無畏也。光記云。彼觀行
T2217_.59.0778a25: 者居縁總雜法念住中唯總觀身等四境
T2217_.59.0778a26: 修四行相。觀諸有爲皆非常性。觀諸有漏
T2217_.59.0778a28: 住中雜縁法念住中或無我觀通身也。故光
T2217_.59.0778a29: 云。四中前三一一別觀唯不離縁。第四所
T2217_.59.0778b01: 縁通雜不雜。若觀唯法名不雜縁。於身
T2217_.59.0778b02: 等四或二合觀或三合觀或四總觀。二二合
T2217_.59.0778b03: 觀有六。三三合觀有四。四合觀有一。總有
T2217_.59.0778b05: 者光云。唯總縁四名此所修。前雜非唯故
T2217_.59.0778b07: 雖四總縁通總別。總相唯總縁四故異別
T2217_.59.0778b08: 相兼二三總縁耳。又義云。身無畏者通四
T2217_.59.0778b09: 境總稱。非隨一歟。我又包四倒通號。四
T2217_.59.0778b10: 倒同妄計故云我。故疏釋云。得離不觀我
T2217_.59.0778b12: 問。四念住中餘三心法。何云身乎。答。疏
T2217_.59.0778b14: 心也。如倶舍云六識身也。且第一二無畏
T2217_.59.0778b15: 配住心者。般若寺抄意。第一二如次第二
T2217_.59.0778b17: 云生人天中故可通二三住心也。身無畏
T2217_.59.0778b18: 是四念住觀門聲聞七方便攝故第四住心攝
T2217_.59.0778b19: 也。又身無畏攝世間心非無其證。疏第七
T2217_.59.0778b21: 此文外道護戒生天云世間三昧。然疏第三
T2217_.59.0778b22: 釋身無畏云。第二無畏於有相觀中修曼
T2217_.59.0778b24: 故知第三住心也。身無畏者今此無畏異前
T2217_.59.0778b25: 後約所害立名歟。謂於身諸扼縛文同於
T2217_.59.0778b26: 我之扼縛文故。或又身言通能所害歟謂
T2217_.59.0778b27: 觀身不淨等治身常等倒故
T2217_.59.0778b28: 見此身三十六物者。抄第四云。涅槃經聖行
T2217_.59.0778b29: 品云。善男子。菩薩摩訶薩聖行者觀察是
T2217_.59.0778c01: 身從頭至足。其中唯有髮･毛･爪･齒･不淨
T2217_.59.0778c02: 垢穢･皮･肉･筋･骨･脾･腎･心･肺･膽･膓･胃･生熟
T2217_.59.0778c03: 二臟･大小便利･涕･唾･目涙･肪膏･腦膜･骨髓･
T2217_.59.0778c04: 膿血･腦脈･諸脈。是故頌云。髮･毛･爪･齒及塵
T2217_.59.0778c05: 垢･皮･肉･筋･骨･肪膏･腦膜･骨髓･膿･血･腦脈･
T2217_.59.0778c06: 諸脈。是名三十六物。行者應當速求厭離
T2217_.59.0778c08: 四齒･五皮･六肉･七骨･八髓･九筋･十脈･十一
T2217_.59.0778c09: 脾･十二腎･十三心･十四肝･十五肺･十六大
T2217_.59.0778c10: 膓･十七小膓･十八胃･十九胞･二十尿･二十
T2217_.59.0778c11: 一屎･二十二垢･二十三汗･二十四涙･二十五
T2217_.59.0778c12: 結
･二十六涕･二十七唾･二十八膿･二十九
T2217_.59.0778c13: 血･三十黄痮･三十一白痮･三十二肪･三十三
T2217_.59.0778c15: 五種不淨者。抄云。言五種不淨者一種子
T2217_.59.0778c16: 不淨。謂攬父母精血･業因･識以成身分故。
T2217_.59.0778c17: 二住處不淨。於父母胎中生臟之下熟臟之
T2217_.59.0778c18: 上故。三自體不淨。三十六以成身故。四自
T2217_.59.0778c19: 相不淨亦名外相不淨。九孔常流眼出眵涙
T2217_.59.0778c20: 耳出結𦡲鼻中流洟口出涎唾大小便道
T2217_.59.0778c21: 常出不淨。五究竟不浄。氣絶已後膖脹爛
T2217_.59.0778c22: 臭。如是不淨甚成可惡。此上是身念處觀
T2217_.59.0778c24: 次復觀受心法等者。抄云。次受心法。即是受
T2217_.59.0778c25: 心法念處觀也。應觀受是苦觀心無常觀
T2217_.59.0778c26: 法無我。如是觀時離我性四倒。謂觀身不
T2217_.59.0778c27: 淨得離淨倒乃至觀法無我得離我倒。
T2217_.59.0778c29: 衆相現前等者。所寄齊或云不生貪愛或
T2217_.59.0779a01: 云離我性。皆是遮情義。然相現即表徳謂。
T2217_.59.0779a02: 既遮表大異。何令相同乎。恐以第三能寄
T2217_.59.0779a03: 齊於瑜伽境不生愛慢義可同此。如何。
T2217_.59.0779a04: 謂遮表雖異義理終同。三昧現前是妄執制
T2217_.59.0779a05: 伏故歟。又下文以顯深位配密淺位歟。故
T2217_.59.0779a06: 伏寄斷也。私案。今疏多存亂達。謂以下不
T2217_.59.0779a07: 生愛慢一句安今衆相現前時下讀之。所
T2217_.59.0779a10: 生貪愛故。若不爾者違文理。故先違文者
T2217_.59.0779a11: 疏第一云。復次如聲聞人。初觀陰界入時
T2217_.59.0779a12: 求我皆不可得。眞言菩薩亦如是。初觀陰
T2217_.59.0779a14: 畏以身不可得可齊我不可得也。又第四
T2217_.59.0779a15: 以鏡像水月同十縁生句第五以心得自
T2217_.59.0779a16: 在之用齊心王自在等也。又違理者我不可
T2217_.59.0779a17: 得斷位。不生貪愛是伏位也。能寄齊又可同
T2217_.59.0779a18: 耳。若迴文者文義相順能所無違矣
T2217_.59.0779a19: 經若於取蘊所集我身者。鈔云。蘊者積聚而
T2217_.59.0779a20: 爲體故。取謂執取。凡夫執取以爲我故。身
T2217_.59.0779a24: 身者體義。體云身故我即身也。何還指蘊
T2217_.59.0779a25: 耶。私云。身者聚集義。即指上取蘊所集。故
T2217_.59.0779a28: 兩處倶但云我。不云我身。故知身名所依
T2217_.59.0779a29: 五蘊聚集也。問。上擧取蘊我身下云捨
T2217_.59.0779b01: 自色像。色像如次指上取蘊我身也。若爾
T2217_.59.0779b02: 我即身也。何。答。我是積集上計故取蘊所
T2217_.59.0779b05: 蘊者。光記第一云。此取蘊亦名爲蘊。蘊從
T2217_.59.0779b06: 取生故名取蘊。從因爲名。煩惱名取。能執
T2217_.59.0779b08: 捨自色像觀者。鈔云。言捨自色像觀者。自
T2217_.59.0779b10: 種種分拆推求等者。問。分＊拆三科觀蘊
T2217_.59.0779b11: 無性。亦是＊拆法空。何但云唯蘊無我耶。
T2217_.59.0779b14: 此分＊拆爲遣我故云分＊拆推求我不可得
T2217_.59.0779b15: 也。若爾何同法無畏空極微刹那體＊拆法
T2217_.59.0779b16: 空乎。疏第二釋寂然界云。乃至分分破＊拆
T2217_.59.0779b19: 疏中寂然同成實故引證耳。又觀蘊無性
T2217_.59.0779b20: 亦爲遮我。非無性空義歟。故疏第二云。聲
T2217_.59.0779b21: 聞經中雖説此五喩而意明無我。今此中
T2217_.59.0779b23: 無畏意也。又今蘊無性者。菩提心論云。知
T2217_.59.0779b25: 衆生執者即人執也。問。譬説若無樹者影
T2217_.59.0779b27: 乎。若言樹有影滅者有世間相違過耶。
T2217_.59.0779b28: 答。以積集離散且類樹無歟。又譬取少分
T2217_.59.0779b29: 故無過。又寂然界雖大乘樹空觀屬小乘
T2217_.59.0779c01: 歟。嘉祥二諦章下云。小乘人＊拆色空觀。大
T2217_.59.0779c02: 乘人即色空觀。小乘人＊拆色空。大乘人色
T2217_.59.0779c04: 毘曇＊拆法空我。成實破極微空法。大乘
T2217_.59.0779c05: 又二。相宗見諸法如幻空法。性宗觀諸法
T2217_.59.0779c06: 不生空法。起信論云。以五陰法自性不生
T2217_.59.0779c08: 也
T2217_.59.0779c09: 如上所説乃至證湛寂等者。經云。謂如是解
T2217_.59.0779c10: 唯蘊無我。根･境･界淹留修行･拔業･煩惱株
T2217_.59.0779c11: 杌無明種子生十二因縁。離建立宗等。如
T2217_.59.0779c12: 是湛寂一切外道所不能知。先佛宣説離
T2217_.59.0779c14: 一切分段中等者。鈔云。一分一段名爲分段。
T2217_.59.0779c15: 所謂從縁生法待因縁成。必有分段差別
T2217_.59.0779c16: 之相。上疏云。即是摩訶般若中歴法廣明者
T2217_.59.0779c17: 是也。如於陰界入分＊拆求心不可得當
T2217_.59.0779c18: 知六度萬行乃至一切總持三昧門中種種
T2217_.59.0779c19: 求心亦不可得等。由此觀故所有一切我愛
T2217_.59.0779c21: 經若害蘊住法攀縁者。此中蘊者指前無畏
T2217_.59.0779c22: 云唯蘊。故又今釋云心住蘊中是也。害
T2217_.59.0779c23: 者擧今無畏用。住法攀縁者顯今無畏體。所
T2217_.59.0779c24: 謂法者法空觀解即十縁生句觀也。故釋云
T2217_.59.0779c25: 諸蘊即空又云法謂十縁生句也。大疏抄云。
T2217_.59.0779c27: 空觀解猶約偏眞理故云攀縁也。故疏第
T2217_.59.0779c28: 一釋此心云。由約偏眞理作此平等觀耳
T2217_.59.0780a01: 於法得蘇息處者。今此於法者釋經住法
T2217_.59.0780a02: 也。是能害十縁生句法也。問。上文云。於所
T2217_.59.0780a03: 害我得蘇息。今何云能害耶。答。得蘇息
T2217_.59.0780a04: 隨宜。今文同第五無畏釋。二句如次配下
T2217_.59.0780a05: 文上法所害下法無我能治也。前文同第六
T2217_.59.0780a06: 無畏釋。未必一同歟
T2217_.59.0780a07: 爾時約幻炎等者。初劫經文云。祕密主。彼
T2217_.59.0780a08: 出世間心住蘊中。有如是惠隨生。若於蘊
T2217_.59.0780a09: 等發起離著。當觀察聚沫･浮泡･芭蕉･陽
T2217_.59.0780a10: 炎･幻等而得解脱。謂蘊處界諸執能執皆
T2217_.59.0780a11: 離法性。如是證寂然界。是名出世間心。祕
T2217_.59.0780a12: 密主。彼離違順八心相續業煩惱網。是起越
T2217_.59.0780a14: 根･疱等及歸依三寶爲人天乘。行齊絶善
T2217_.59.0780a15: 法皆名順世八心。若三乘初發道意迄至
T2217_.59.0780a16: 拔業煩惱根本無明種子生十二因縁名
T2217_.59.0780a18: 故於一切法都無所取亦無所捨。雙離
T2217_.59.0780a19: 違順八心我蘊兩倒二種業煩惱網。是名超
T2217_.59.0780a21: 等者逆次擧二喩等上三喩歟。又准釋法
T2217_.59.0780a22: 謂十縁生句。十喩中順次擧初二等餘八
T2217_.59.0780a23: 歟。二義中前説爲勝。今釋文全同初劫文
T2217_.59.0780a24: 故。又十喩但局第三劫。云深修故。又初劫
T2217_.59.0780a25: 中應無乾闥婆城喩故。又聚沬芭蕉十喩中
T2217_.59.0780a26: 無故。但十喩者言總故。例如指第二劫六
T2217_.59.0780a27: 喩云前十喩耳。問。疏第二。以寂然界同
T2217_.59.0780a28: 成實。然彼論中説乾城喩。又疏第七云。若
T2217_.59.0780a29: 以十縁三句觀諸蘊無性無生。即是菩薩
T2217_.59.0780b02: 界菩薩。如何。答。乾城顯體法空故初劫
T2217_.59.0780b03: ＊拆法空不可用之。但至成實論者。嘉祥
T2217_.59.0780b04: 法華義疏云。三藏中所以不説揵城者爲
T2217_.59.0780b06: 實論亦有此喩者引菩薩藏中譬就小乘
T2217_.59.0780b08: 同小乘義歟。又第七釋者對佛地三昧云
T2217_.59.0780b09: 菩薩三昧。可通第二三劫菩薩也。問。智
T2217_.59.0780b10: 論第六云。復一切聲聞法中無揵闥婆城喩。
T2217_.59.0780b11: 有種種無常譬喩。色如聚沬受如泡。想如
T2217_.59.0780b13: 相違。相何。答。擧能迷顯所迷歟。或野馬
T2217_.59.0780b14: 者遊絲也。陽炎遊絲相似故經論互擧歟。委
T2217_.59.0780b15: 至下可辨耳。問。今此無畏十住心中當
T2217_.59.0780b18: 正義同之。濟暹僧都義第六住心攝也。朝譽
T2217_.59.0780b20: 雖可依用聊違疏家及宗家釋。大師以湛
T2217_.59.0780b21: 寂經疏文證唯蘊拔業。何以證寂然界云
T2217_.59.0780b23: 以毛目爲綱領乎。又濟暹義亦非理。初二
T2217_.59.0780b24: 劫大別故。又朝譽義違漸過二乘境界文。大
T2217_.59.0780b25: 小大異以劣攝勝乎。然終義爲勝歟。疏云。
T2217_.59.0780b28: 極上利根人過中下類故云爾。故義釋云。
T2217_.59.0780c01: 同故相攝矣。又疏第七云。若了知唯蘊無我
T2217_.59.0780c02: 乃至證寂然界時。當約我･人･衆生･壽者本
T2217_.59.0780c03: 不生故。明種種法門。以五喩觀察性空時。
T2217_.59.0780c05: 文。似縁覺云寂然界歟。然此人無我攝
T2217_.59.0780c07: 覺眞言云。縛是語言道斷義。以辟支佛智
T2217_.59.0780c08: 惠深利見一切集法皆是滅法。故名爲證寂
T2217_.59.0780c09: 然界。住此三昧時觀諸法如炎相無宣説
T2217_.59.0780c11: 亦寂然界名縁覺歟。或又義釋指湛寂云
T2217_.59.0780c14: 幷諸法如涅槃相文。縁覺亦斷一分法執
T2217_.59.0780c15: 歟。此觀門是法執能治故。故起信論云。以
T2217_.59.0780c17: 惠深利故亦斷法執同寂然菩薩悟。故云
T2217_.59.0780c18: 證寂然界也。疏第二釋寂然界菩薩云。行
T2217_.59.0780c19: 者未過此却與辟支佛位齊時名爲極
T2217_.59.0780c21: 唯蘊。諸蘊不生釋寂然故無違。故知兩
T2217_.59.0780c22: 僧正倶以第四無畏爲拔業心合義釋等
T2217_.59.0780c23: 意矣。問。縁覺斷法執。於今宗依憑安在
T2217_.59.0780c24: 乎。答。疏第二釋寂然菩薩云。然所觀人
T2217_.59.0780c27: 之相深觀察之見一切集法皆是滅法。此
T2217_.59.0780c29: 觀是通聲聞。遣人我行相故。別觀局縁覺。
T2217_.59.0781a01: 斷法執觀門故。觀集法是滅法即是也。應
T2217_.59.0781a02: 知於諸法執總相云人我執別相云法
T2217_.59.0781a03: 執。故從彼能觀行相又云總別之相也。又
T2217_.59.0781a04: 住心論五引今疏文畢合同性經。習氣者
T2217_.59.0781a05: 不染無知。當大乘所知障。當知依此等文
T2217_.59.0781a06: 利根縁覺斷法執同寂然菩薩也。又嘉祥
T2217_.59.0781a07: 三論玄云。於小乘内自分三品。一者倶不
T2217_.59.0781a09: 衞之流。倶得人空不得法空。爲次根人
T2217_.59.0781a10: 也。三譬喩訶梨之流。具得二空爲上根人
T2217_.59.0781a12: 根人過中下二類故云也。又密抄釋又縁覺
T2217_.59.0781a13: 法執斷位云證寂然界也。故次下釋云。即初
T2217_.59.0781a15: 菩薩是偏眞理故小乘攝也。法執斷大乘行
T2217_.59.0781a16: 故大乘攝別住心不立。又偏眞故非大乘。大
T2217_.59.0781a17: 乘行故非小乘偏難指屬。故立一種無畏
T2217_.59.0781a18: 也。宗家疏家皆有由耳。又義。十住心專依
T2217_.59.0781a19: 大日經菩提心論立之。然經中因別意趣
T2217_.59.0781a20: 雖立寂然論中判性相故無寂然心。故依
T2217_.59.0781a21: 論法相擧十綱攝經衆毛也。小乘釋云率
T2217_.59.0781a22: 多覽言因別意趣阿毘達摩依法相説。可
T2217_.59.0781a23: 引作證耳
T2217_.59.0781a24: 經若害法住無縁者。謂法者前十縁生句即
T2217_.59.0781a25: ＊拆法空觀也。害及無縁者今體法空觀即法
T2217_.59.0781a26: 無我無畏也。無縁乘義如先辨矣
T2217_.59.0781a27: 疏心外有無影像等者。唯識論第九云。若時
T2217_.59.0781a28: 於所縁智都無所得。爾時住唯識離二取
T2217_.59.0781a29: 相。故論曰。若時菩薩於所縁境無分別智
T2217_.59.0781b01: 都無所得。不取種種戲論相故。爾時乃名
T2217_.59.0781b05: 二師義云心外有影像依第三師義云心
T2217_.59.0781b06: 外無影像。此中心者見分。影像者相分也。四
T2217_.59.0781b07: 分中約相分云外後三分云内之義故云
T2217_.59.0781b08: 心外影像也。又義。疏第二釋第二劫云。行
T2217_.59.0781b10: 見空未盡。今以如幻等門照有空不二。而
T2217_.59.0781b12: 觀解有無未明故。有無影像似有所得。第
T2217_.59.0781b13: 二劫二空相不當心故。云智都無所得也｣
T2217_.59.0781b14: 心王自在覺本不生者。私云。前文依經顯相
T2217_.59.0781b15: 釋他縁心義。今三句依經密意。成覺心乘
T2217_.59.0781b16: 旨也。故大師引第二劫終心王自在覺自心
T2217_.59.0781b17: 本不生文證第七住心也。問。前發無縁乘
T2217_.59.0781b18: 心法無我性文但明第六心。今住無縁法無
T2217_.59.0781b19: 我句何兼第七心耶。答。前文中經中自有
T2217_.59.0781b20: 覺心乘別文。故無縁乘心等句局他縁心。
T2217_.59.0781b21: 今經文無第七別文。故意含第七也。又義
T2217_.59.0781b22: 云。前總即別名局第六。例如色處等。今文
T2217_.59.0781b23: 通二種住心。無縁法無我大乘通相故。或云。
T2217_.59.0781b24: 今文但説第六顯第七。疏釋示此意也。或
T2217_.59.0781b25: 云。前文今文倶通二種心也。前文通二心
T2217_.59.0781b26: 總句故。或云。今文經疏倶局第六也。般若
T2217_.59.0781b27: 寺抄云。第五無畏他縁心。第六無畏攝覺心･
T2217_.59.0781b29: 能寄齊心得自在待何寄齊。何得言擬外
T2217_.59.0781c01: 迹顯修證耶。次前文云。通二心者違經･
T2217_.59.0781c02: 疏及大師釋。經中二段標釋別故。又疏中釋
T2217_.59.0781c03: 無縁乘義用深密經意故云阿陀那深細
T2217_.59.0781c04: 識故。又大師但第六心引此文。故後義非
T2217_.59.0781c05: 理。又違疏及大師釋。五六無畏如次當第
T2217_.59.0781c06: 二三劫。疏上文中。第二三劫各存二心故。
T2217_.59.0781c07: 何違彼五存一六含三耶。又大師以覺心
T2217_.59.0781c08: 不生但爲第七不證第六。故最初義爲勝
T2217_.59.0781c09: 而已。又第三義祖師釋義也。非無起盡。疏
T2217_.59.0781c10: 下釋中。觀蘊阿頼耶覺心不生攝深密八識
T2217_.59.0781c12: 提心論。相説置第六旨陳攝三心。同法性
T2217_.59.0781c13: 縁起宗故也
T2217_.59.0781c14: 我之與蘊法及無縁等者。我者。初二無畏。人
T2217_.59.0781c15: 我未斷礦。此釋經一切蘊處界能執所執我
T2217_.59.0781c16: 壽命文。蘊者。第三無畏。唯蘊無我義故。此
T2217_.59.0781c17: 釋經等一字。或却釋一切蘊處界句也。等
T2217_.59.0781c18: 字屬前我。衆生作者等我非一故。法者第
T2217_.59.0781c19: 四無畏。＊拆法空故。即釋經法字也。無縁者。
T2217_.59.0781c20: 第五無畏。發無縁乘心故。即釋經無縁二
T2217_.59.0781c21: 字也。皆同一性者釋經自性無性句。故疏
T2217_.59.0781c23: 空性者釋經空一字也。當知觀自心空性
T2217_.59.0781c24: 時。悟我蘊等諸法同一性故。云此空智生
T2217_.59.0781c25: 當得一切法等也。疏此空智生者釋經此
T2217_.59.0781c26: 空智生。即是時極無自性心生也者釋當得
T2217_.59.0781c27: 法一切平等文也。於業下重釋平等性義。爾
T2217_.59.0781c28: 時下成空智生義也。故知空智･同性似斷
T2217_.59.0781c29: 證異。即如次第八九二心也。故大師以於
T2217_.59.0782a01: 業煩惱等文證第九以離有爲無爲界證
T2217_.59.0782a02: 第八。可悉之。然此空智･同性實同時故。釋
T2217_.59.0782a03: 文前後隨宜歟。又義。皆同一性者釋經自性
T2217_.59.0782a04: 無性句。故云所謂自性無性。是第八心也。故
T2217_.59.0782a06: 生者指經文。即是時極無自性心生也者釋
T2217_.59.0782a08: 若寺疏抄一云。經若復一切至得一切法自
T2217_.59.0782a09: 性平等無畏者。觀心畢竟空性時。我之蘊･
T2217_.59.0782a10: 法及無縁皆同一性。如是解自心本不生即
T2217_.59.0782a13: 文。此空智生者但説第八心也。今經略本
T2217_.59.0782a14: 故但説一心。然疏中。以具本意釋是時極
T2217_.59.0782a16: 生一句並明二心。約空智初後故。且約滿
T2217_.59.0782a17: 云是時極無自性心生也
T2217_.59.0782a18: 爾時於有爲無爲界等者。於今此所離有爲
T2217_.59.0782a19: 無爲界可有二意。若約住心次第亦有二。
T2217_.59.0782a20: 一者今極無所離故。第八猶有爲無爲界攝
T2217_.59.0782a21: 歟。故經一文含即離二義。例如一法二義文
T2217_.59.0782a22: 含門法矣。二者上兼下故。第九亦離第八
T2217_.59.0782a23: 所離故。爲極無所離。故有爲無爲界唯隔歴
T2217_.59.0782a24: 養也。二者疏意未必分二心。故但極無所離
T2217_.59.0782a25: 也。故下不思議幻文云。欲離有爲無爲界故
T2217_.59.0782a27: 都無所縛亦無所脱者。經云。於業･煩惱解
T2217_.59.0782a29: 切業煩惱時即知一切業煩惱無非佛事本
T2217_.59.0782b02: 於業煩惱解脱故云都無所縛。而業煩惱具
T2217_.59.0782b03: 依故云亦無解脱也。無縛無脱故一切法自
T2217_.59.0782b04: 性平等也
T2217_.59.0782b05: 即是眞言行者等者。且有二意。一者准前五
T2217_.59.0782b06: 無畏。以一切法平等寄齊虚空無垢菩提
T2217_.59.0782b07: 心故云即是等也。顯密雖異悟分齊同故
T2217_.59.0782b08: 云爾也。大師釋中。第三劫又有淺略深祕
T2217_.59.0782b09: 故。般若寺釋如下引。二者第六無畏無能所
T2217_.59.0782b10: 寄齊。第六無畏即眞言行者淨菩提心故云
T2217_.59.0782b11: 即是也。是以第三劫中云眞言門修行菩薩
T2217_.59.0782b12: 行等也。或又初地證理位故。顯行人入此
T2217_.59.0782b13: 位迴心成密人。故猶如天台云初地初住
T2217_.59.0782b15: 竟空寂時。我之蘊法及無縁皆同一性。如是
T2217_.59.0782b16: 解心本不生。即亦解一道。又解極無自性
T2217_.59.0782b18: 處。即眞言行人得無垢菩提心時位與此齊
T2217_.59.0782b21: 有此六位。一依止三昧三密修行位。二本尊
T2217_.59.0782b22: 色相現前位。三於法不生愛慢位。四覺法
T2217_.59.0782b23: 性無生位。五得心自在勝用位。六淨菩提
T2217_.59.0782b25: 疏文爲能所寄齊矣
T2217_.59.0782b26: 然此心在纒出纒皆畢竟無相者。眞言行者
T2217_.59.0782b27: 初此淨菩提心也。謂於此菩提心有遮表二
T2217_.59.0782b28: 義。遮情無相似同一道極無無相空理故云
T2217_.59.0782c01: 者一道極無玄底一心無相極理也。以彼畢
T2217_.59.0782c02: 竟空性同此畢竟無相故云即是也。故寶
T2217_.59.0782c03: 鑰下云。謂無相虚空相及非青非黄等言並
T2217_.59.0782c04: 是明法身眞如一道無爲之眞理。佛説此名
T2217_.59.0782c05: 初法明道。智度名入佛道初門。言佛道者
T2217_.59.0782c06: 指金剛界宮大曼荼羅佛。對諸顯教是究竟
T2217_.59.0782c08: 等空之心於是始起寂滅之果果還爲因。是
T2217_.59.0782c09: 因是心望前顯教極果於後祕心初心。初發
T2217_.59.0782c11: 雖同。空性意是異。顯乘應化言語不及故云
T2217_.59.0782c12: 無相也。密宗法身如義破執故云無相也。
T2217_.59.0782c13: 此無相者顯教如來不能觀見。故云以如來
T2217_.59.0782c14: 五眼等也。又約表徳義者。無相不具故云
T2217_.59.0782c15: 無相。故疏第十九云。佛法離諸相而以方
T2217_.59.0782c16: 便具足一切善功徳神力不思議種種境界。
T2217_.59.0782c17: 即相無相而具一切相。即縁無縁具一切
T2217_.59.0782c19: 離九種迷情妄假相故云離諸相也。以三
T2217_.59.0782c20: 密方便具足四曼本有功徳故云而以方便
T2217_.59.0782c21: 等也。故大師住心論第三云。若入阿字門
T2217_.59.0782c23: 來不知無相不具義故。今此無相是不得
T2217_.59.0782c24: 九種妄假像貎故。云尚不能得其像貎也。
T2217_.59.0782c25: 故密嚴院古徳云。色有二。謂妄假･眞實。眞
T2217_.59.0782c28: 云。眞言如來。遮情門時密佛。又不得像貎
T2217_.59.0782c29: 故此義非理。雖知菩提心體破執故云不
T2217_.59.0783a01: 得像貎者。況餘生滅中人句又可然乎。若
T2217_.59.0783a02: 實不知破執則自宗佛知自證三菩提。豈不
T2217_.59.0783a03: 知初地菩提心乎。故知顯如來耳
T2217_.59.0783a04: 皆是擬儀外迹等者。鈔云。今所以明三劫
T2217_.59.0783a05: 六無畏者。若不作如是對辨恐常情各翫
T2217_.59.0783a06: 先習不能覺其微妙。但擬度外事之形迹
T2217_.59.0783a08: 有三時。況内心三妄執。此以外相與内心
T2217_.59.0783a10: 路時。二見相雋生時。三洗垢磨瑩時。以此
T2217_.59.0783a12: 外迹歟。或云。今心相者眞言行者心相故。
T2217_.59.0783a15: 云。擬顯乘外迹之心相顯密乘修證之心
T2217_.59.0783a18: 次密顯二種故。私云。如上義是以六無畏
T2217_.59.0783a19: 淺祕兩釋或如次爲眞言心相外内或爲
T2217_.59.0783a20: 顯密二宗也。經文説淺略疏釋加深祕。然
T2217_.59.0783a21: 今釋偏釋經文。何所加自釋云以明修證
T2217_.59.0783a22: 之深淺乎。故知經中文順顯外迹而意顯
T2217_.59.0783a24: 二種義故得阿闍梨名。所謂淺略深奧分
T2217_.59.0783a25: 二。若觀前人未有深解之機則順常途隨
T2217_.59.0783a26: 文爲釋。若已成就利根智惠則當演暢
T2217_.59.0783a27: 深密而教授之。今還以此二分釋阿闍梨
T2217_.59.0783a28: 義。若於此曼荼羅種種支分乃至一切諸尊
T2217_.59.0783a29: 眞言手印觀行悉地皆悉通達得傳教灌頂。
T2217_.59.0783b01: 是名阿闍梨。若度違順八心證寂然界。是
T2217_.59.0783b02: 名阿闍梨。若已心王自在覺自心本不生名
T2217_.59.0783b03: 阿闍梨。若生極無自性心得入如上曼荼
T2217_.59.0783b05: 存善・身二種阿闍梨歟。故當卷上文云。如
T2217_.59.0783b06: 初無畏時以聲字觀修曼荼羅行第二無畏
T2217_.59.0783b08: 梨隨常途作釋。鈍機漸入次第也。既云修
T2217_.59.0783b09: 曼荼羅行。又行傅教灌頂阿闍梨。此即五種
T2217_.59.0783b10: 三昧中第四三昧耶歟。若爾經所説六無畏
T2217_.59.0783b11: 誰云顯乎。又云寂然界阿闍梨等不可云
T2217_.59.0783b12: 深祕利根行也。況經中既問眞言行者心相。
T2217_.59.0783b13: 答説擧但顯心乎。故知經中但擧淺略鈍機
T2217_.59.0783b14: 密行。疏釋加深祕利根深行也。斯則以眞
T2217_.59.0783b15: 言利鈍行爲能所寄齊也。但鈍機所行無
T2217_.59.0783b16: 畏中順顯作釋故。顯密差別自顯故。又云。
T2217_.59.0783b17: 言顯爲所寄齊無違。故大師釋云。今依此
T2217_.59.0783b18: 經顯眞言行者住心次第。顯密二教差別亦
T2217_.59.0783b20: 良有以也。意云。已明見顯烟之相可以比
T2217_.59.0783b22: 擧劣惠深惠二機所行也。故具縁品云。於
T2217_.59.0783b23: 當來世時劣惠諸衆生以癡愛自蔽唯依於
T2217_.59.0783b25: 若著相之人而輒爾爲説甚深空義増其不
T2217_.59.0783b26: 信。若利根深智而輒授以淺略法門則以爲
T2217_.59.0783b28: 説有相行儀畢云。次説無相最殊勝。具信
T2217_.59.0783b29: 解者所觀察。若眞言乘深惠人此生悉求無
T2217_.59.0783c03: 劣深二機所行也。故知今文順常途作釋
T2217_.59.0783c04: 擬儀擇地造壇等有爲事迹而顯修證深淺
T2217_.59.0783c06: 間因縁事相擬儀況喩不思議法界以俯逮
T2217_.59.0783c08: 迹等釋同此釋矣
T2217_.59.0783c09: 上已明見烟之相＊等者。此文有二意。一者
T2217_.59.0783c10: 結成前無畏。就中亦有三。一者顯云烟。密
T2217_.59.0783c11: 云火。二者密行中有淺深二行故如次類
T2217_.59.0783c12: 烟火也。三者眞言淺略行隨如常烟相顯
T2217_.59.0783c13: 眞宗火性故云爾也。二者十縁生句來由
T2217_.59.0783c14: 也。所謂地前六無畏位分寄齊如常故未
T2217_.59.0783c15: 離待對。地上十縁生觀門離待對故今釋
T2217_.59.0783c17: 地行云。從此無有待對出過心量不思議
T2217_.59.0783c21: 性心菩提心因海煙相而可比知法佛境界
T2217_.59.0783c23: 之烟相而可比知妙覺自證三菩提之火性
T2217_.59.0783c25: 但知心垢盡處等者。謂初地淨菩提心位三
T2217_.59.0783c26: 妄盡處故云爾。非謂盡微細妄執也故下
T2217_.59.0783c27: 釋云。菩薩亦如是。依心進行故名此心爲
T2217_.59.0783c28: 地。以心尚有所依故未名正遍知。如來
T2217_.59.0783c29: 已度微細戲論。進修都息故名超越心地也
T2217_.59.0784a02: 見眞實之智。或爲無始間隔未能證於如
T2217_.59.0784a04: 一云。初發心時直觀自心。人法戲論淨若虚
T2217_.59.0784a08: 妄執也。又義云。十地因滿位三妄斷故云
T2217_.59.0784a09: 爾。故祕藏記云。越三妄是十地究竟。過此
T2217_.59.0784a11: 義云。等覺因滿四妄斷盡故云爾。故疏第三
T2217_.59.0784a12: 云。乃至爲一生補處菩薩。擇去心中無明
T2217_.59.0784a14: 細妄執也。問。以六無畏配地位方如何。答。
T2217_.59.0784a15: 鈔云第一無畏即當十信已前。第二無畏即
T2217_.59.0784a16: 當十信位也。第三無我無畏即當十住十行
T2217_.59.0784a17: 位也。第四法無畏即當十迴向四加行位。第
T2217_.59.0784a18: 五法無我無畏即當初地至八地已前位也。
T2217_.59.0784a19: 第六一切法自性平等無畏即當八地已去
T2217_.59.0784a21: 信當善無畏耳。今謂不爾。今此無畏約三
T2217_.59.0784a22: 劫對明。三劫既滿但至初地。六無畏何通
T2217_.59.0784a25: 者如初無畏時以聲字觀修曼荼羅行。第二
T2217_.59.0784a26: 無畏於有相觀中修曼荼羅行。第三無畏
T2217_.59.0784a27: 於唯蘊無我心中修曼荼羅行。第四無畏
T2217_.59.0784a28: 於法縁心中修曼荼羅行。第五無畏於無
T2217_.59.0784a29: 縁心中修曼荼羅行。第六無畏於平等心
T2217_.59.0784b01: 中修曼荼羅行。離垢地已去各於自地觀心
T2217_.59.0784b02: 中修曼荼羅行。略以行位分之已。作十六
T2217_.59.0784b04: 之也。釋六無畏修行相畢云離垢地已去
T2217_.59.0784b05: 各於自地觀心中修行故。故上釋第六無
T2217_.59.0784b07: 虚空無垢菩提心是初地徳故。故疏第二云。
T2217_.59.0784b09: 明鏡。何通二地已上乎。問。抄釋非無起
T2217_.59.0784b10: 盡。疏第六釋八地三昧道云。以一切菩薩初
T2217_.59.0784b11: 度第七地時上不見諸佛可求下不見
T2217_.59.0784b12: 衆生可度。謂是住大涅槃。於萬行休息。爾
T2217_.59.0784b13: 時十方諸佛以此三昧道發起其心得度
T2217_.59.0784b15: 者初觀空性時覺一切法皆入心之實際。下
T2217_.59.0784b16: 不見衆生可度上不見諸佛可求。爾時萬
T2217_.59.0784b18: 現前而勸喩之。以蒙佛教授故轉生極無
T2217_.59.0784b20: 地上也。然第六無畏亦第三劫行也。故知抄
T2217_.59.0784b21: 釋依此等意云第五無畏從初地至七地
T2217_.59.0784b22: 第六無畏在八地以上耳。但至十六重玄
T2217_.59.0784b23: 者抄釋此事云。又解謂。漸次證入而有二
T2217_.59.0784b24: 種。初約六無畏從因至果以爲漸次。後約
T2217_.59.0784b25: 十地從因至果以爲漸次。二門併影總有
T2217_.59.0784b27: 何。答。十六重玄從淺至深一門漸次昇進
T2217_.59.0784b28: 義也。何猥云二門別擧耶。故疏次下釋云。
T2217_.59.0784c03: 重深淺。何云二門別擧耶。若二門別擧者
T2217_.59.0784c04: 應六重極在佛果十重初在初地。然第六
T2217_.59.0784c05: 終初地十重始第二地。豈非一相續位分
T2217_.59.0784c06: 乎。故知六無畏爲六重。從地前至初地自
T2217_.59.0784c08: 若生極無自性心得入如上曼荼羅海會。
T2217_.59.0784c11: 垢地已去各於自地觀心中曼荼羅者。以初
T2217_.59.0784c12: 地菩薩入三世平等與第六平等無畏無
T2217_.59.0784c13: 異。故取二地已上乃至佛地足前六種無
T2217_.59.0784c15: 隣彼釋而釋云。即是初入此信解地。下釋
T2217_.59.0784c17: 解脱在初地明鏡者歟。又至第六釋者。又
T2217_.59.0784c18: 彼釋下云。如上所説一生補處及八地三昧
T2217_.59.0784c19: 是約教道法門作如此説耳。然祕密乘人
T2217_.59.0784c22: 知第三劫在八地。者教道寄顯之假説。非證
T2217_.59.0784c24: 云。疏云。第六無畏於平等心中修曼荼羅
T2217_.59.0784c25: 行離垢地已去各於自地觀心中修曼荼
T2217_.59.0784c27: 二地已去乃至佛地立十重玄也。但疏釋六
T2217_.59.0784c28: 無畏中佛還約前三劫作差降。對明者理
T2217_.59.0784c29: 實約初劫及第二劫之初論六無畏。今約
T2217_.59.0785a01: 前二劫者付三瑜祇行門。於前二劫中
T2217_.59.0785a02: 説此無畏故言總意別以爲此釋耳。若成
T2217_.59.0785a03: 此意者經漸次證入之文疏作十六重深淺
T2217_.59.0785a05: 第六第三劫倶云極無自性心。豈第六無畏
T2217_.59.0785a06: 降第二劫乎。問。以六無畏配十住心方
T2217_.59.0785a07: 如何。答。般若寺抄云。第一二三四五無畏
T2217_.59.0785a08: 如次第二三四五六住心也。第六無畏中含
T2217_.59.0785a10: 何當天乘。第四證寂然界超縁覺位。第七
T2217_.59.0785a11: 住心第二劫攝。何安第六無畏耶。攝答。
T2217_.59.0785a12: 祖師判文非無起盡。故下文云。第二無畏
T2217_.59.0785a14: 間三昧云。如行者初住有相瑜伽則世間
T2217_.59.0785a16: 間三昧道文證第三住心矣。故知以第二無
T2217_.59.0785a17: 畏配第三住心也。又疏第七云。若了知唯
T2217_.59.0785a18: 蘊無我乃至證寂然界時。當約我･人･衆生･
T2217_.59.0785a20: 屬人空分。非爲縁覺。上唯蘊無我即聲聞
T2217_.59.0785a21: 故。又極上利根縁覺度一重法倒歟。故相配
T2217_.59.0785a23: 第三云。如説觀蘊阿頼耶覺自心本不生即
T2217_.59.0785a25: 乘法門。故疏第二云。即楞伽･解深密等經八
T2217_.59.0785a27: 唯配第六住心也。又疏第三云。如説極
T2217_.59.0785a28: 無自性心十縁生句即攝花嚴般若種種不
T2217_.59.0785b01: 自性句。故第六無畏中攝他縁心也。故
T2217_.59.0785b02: 菩提心論旨陳段含七八九三種住心引可
T2217_.59.0785b03: 爲證矣。故知祖師釋義深相叶疏家宗家
T2217_.59.0785b04: 等釋耳。凡酌東寺之末流之人拾小野之
T2217_.59.0785b05: 遺塵之輩。誰不仰信。誰不依憑。雖然私
T2217_.59.0785b06: 立義云。善無畏第二三住心也。故釋云。今此
T2217_.59.0785b09: 乘教故。身及無我二無畏各通唯蘊･拔業
T2217_.59.0785b10: 四念住觀亦通二乘觀門。故第四無畏或攝
T2217_.59.0785b11: 第五或攝第六也。又義云。第二聲聞七方
T2217_.59.0785b12: 便。第三聲聞四果。又第三第四縁覺攝也。第
T2217_.59.0785b13: 五他縁覺心。疏文分明也。第六一道極無。是
T2217_.59.0785b14: 約第二第三劫義故。但第二無畏有相觀
T2217_.59.0785b15: 者。抄第四云。第二無畏有相觀者。謂四念
T2217_.59.0785b17: 有相瑜伽者世間三昧故云有相。又繋屬他
T2217_.59.0785b18: 主故云有相歟。名言雖同義意是異也。又
T2217_.59.0785b19: 第七釋者證寂然名雖屬人空。彼行相下別
T2217_.59.0785b20: 釋。故疏云。以五喩觀察性空時。當約諸
T2217_.59.0785b22: 義釋者。上擧他縁覺心二心畢且付他縁
T2217_.59.0785b24: 又至次下句者。以般若大小無礙義且同
T2217_.59.0785b25: 華嚴。非取三論義也。菩提心論且約性相
T2217_.59.0785b26: 二宗義屬相説旨陳別意歟
T2217_.59.0785b27: 是略答前問中修行句也者。問。經文云一
T2217_.59.0785b28: 切心相。何云修行句耶。答。且有二義。一
T2217_.59.0785b29: 者既云遍知心相。是以十縁生義觀法界
T2217_.59.0785c01: 衆生界一切心相皆能了知故。所觀境界心
T2217_.59.0785c02: 相而非行者心相故。今見一切心相觀十
T2217_.59.0785c03: 縁生義故。云修行句也。故下釋云。若於一
T2217_.59.0785c04: 念心中乃至以皆從縁故。即空即假即中故
T2217_.59.0785c06: 等句皆云心相歟。故此品結云。已説淨菩
T2217_.59.0785c08: 如下文萬行方便等者。謂指具縁品等所説
T2217_.59.0785c09: 也。故下釋云。從此已下明進修方便及悉
T2217_.59.0785c11: 一切智心竟。然此妙果以何方便而能得
T2217_.59.0785c12: 至耶。故此品次明入曼荼羅行法。具衆縁
T2217_.59.0785c13: 支分及所要眞言皆於此中廣明。譬如已
T2217_.59.0785c14: 知乳酪有醍醐性即教令具諸器物方便
T2217_.59.0785c15: 攅搖。以從縁起故當知不異十縁生句也
T2217_.59.0785c17: 是故當知最爲旨要等者。此文意十縁生句
T2217_.59.0785c18: 爲眞言行者最要觀矣。問。若爾如何祕藏
T2217_.59.0785c19: 記云。如境界中見界會聖衆及餘一切事皆
T2217_.59.0785c20: 當入十縁生句觀察。不信而信之。唯當毎
T2217_.59.0785c22: 於十喩觀密嚴海會眼前時。觀如陽炎。其
T2217_.59.0785c23: 心如何。若思是至極。其意留著。又作慢心。
T2217_.59.0785c24: 譬如磨鏡時見現小影像停留時遂不成
T2217_.59.0785c26: 而信。又若思至極有過。何云留意思之耶。
T2217_.59.0785c27: 答。中川上人義云。既萬行方便淨除心垢
T2217_.59.0785c28: 必藉此觀。豈非旨要。而因縁生法即是假
T2217_.59.0785c29: 相即是法界。若纔見假相不知法界思假
T2217_.59.0786a01: 相爲至極之時。則有留著慢心過失。故言
T2217_.59.0786a02: 見所現境不可信是法界至極。但可信是
T2217_.59.0786a03: 至極之假勿留假相當係心至極也。本不
T2217_.59.0786a05: 然統論此品中十縁生句略有三種者。或云。
T2217_.59.0786a06: 今所説十縁生句有三重也。三重同云十
T2217_.59.0786a07: 喩故。云次下文云。摩訶般若中十喩亦具
T2217_.59.0786a09: 矣。今謂不爾。既云統論此品中應盡一品
T2217_.59.0786a10: 所説諸喩。既云深修觀察。非待初二劫五
T2217_.59.0786a11: 六喩乎。故釋云。今此中十喩云深修觀察
T2217_.59.0786a13: 薩行可局第三劫。第三劫中目眞言門修
T2217_.59.0786a14: 行菩薩行故。又於今十喩作二釋中。無
T2217_.59.0786a15: 通初二劫之釋故。但至云十喩者或言總
T2217_.59.0786a16: 也。或帶數義也。或順華嚴宗立増減十故。
T2217_.59.0786a17: 又般若所説廣。何無五六喩。今十喩言總含。
T2217_.59.0786a18: 闕五六喩耶。故疏第二明五喩畢如大般
T2217_.59.0786a20: 無揵闥婆城喩。有種種餘無常譬喩。色如
T2217_.59.0786a21: 聚沬。受如泡。想如野馬。行如芭蕉。識如幻
T2217_.59.0786a23: 既云聲聞法中無揵闥城喩。定知今十喩不
T2217_.59.0786a24: 通初劫也。五喩義既成則六喩義何無乎。
T2217_.59.0786a25: 或云。今十喩有三重也。今十喩眞言行者
T2217_.59.0786a26: 所用故。若初劫若第二劫皆眞言行者用此
T2217_.59.0786a27: 十喩也。但五喩六喩皆所寄齊觀故非眞言
T2217_.59.0786a28: 行者所用也。但統論此品等者寄五六喩
T2217_.59.0786a29: 顯密觀十喩故云爾。意明第三重者示深
T2217_.59.0786b01: 修義也
T2217_.59.0786b02: 以心沒蘊中等者。運和尚云。且約初幻有
T2217_.59.0786b03: 即心幻･即蘊幻･即不思議幻。即心幻者以
T2217_.59.0786b04: 心喩幻。即蘊幻者以五蘊喩幻。即不思
T2217_.59.0786b06: 心沒蘊中者。三劫中初劫初心湛寂心也。六
T2217_.59.0786b07: 無畏中第三無畏也。十住心中四五住心也。
T2217_.59.0786b08: 欲對治實法故等者。初劫後心寂然心也。無
T2217_.59.0786b09: 畏中第四無畏也。住心中第五攝。或第六初
T2217_.59.0786b10: 心歟。此心度一重法倒故云對治實法故。
T2217_.59.0786b11: 觀五喩故云觀此十縁生句。達諸法即空
T2217_.59.0786b12: 故云即空之幻也。故疏第二云。行者如是
T2217_.59.0786b13: 觀察時。從無性門達諸法即空得離一重
T2217_.59.0786b16: 著。當觀察聚沬･泡･芭蕉･陽炎･幻等皆離
T2217_.59.0786b18: 以心沒法中等者。初劫寂然心即第四法無
T2217_.59.0786b19: 畏也。上文云。法謂十縁生句也者是也。寂
T2217_.59.0786b20: 然心沒寂然空理故云心沒法中也。此理
T2217_.59.0786b21: 猶屬偏眞之理故云境界攀縁。謂境界者理
T2217_.59.0786b22: 異名。攀縁者偏義也。觀察蘊阿頼耶知自
T2217_.59.0786b23: 性如幻炎等時。離境界攀縁故。云對治境
T2217_.59.0786b25: 也。至此心時觀陀那深細了三界唯心。故
T2217_.59.0786b26: 云蘊阿頼耶即心之幻是也。故疏第二云。
T2217_.59.0786b27: 至此僧祇始能觀察阿陀那深細之識解
T2217_.59.0786b29: 此能治心住心中第六他縁乘也
T2217_.59.0786c01: 以心沒心實際中等者。諸本不同。或本云。
T2217_.59.0786c03: 或但云著沒無深字矣。有二意一者心實
T2217_.59.0786c04: 際者三劫中第二劫未無畏中第五無畏終。
T2217_.59.0786c05: 十住心中第七住心也。所謂即心幻既以初
T2217_.59.0786c06: 劫即空爲所離。第三劫又以第二劫心可
T2217_.59.0786c07: 爲所離也。又能治文云。欲離有爲無爲界
T2217_.59.0786c09: 但爲第九者今第八心何所攝乎。問。心實際
T2217_.59.0786c10: 言名第二劫。經･疏何文乎。答。設雖無文。其
T2217_.59.0786c11: 理極成何責之耶。況復覺苑師釋云。今此中
T2217_.59.0786c12: 十喩復爲對治前劫心沒實際欲令離有
T2217_.59.0786c17: 切法空。已悟法本不生。心體自如不見身
T2217_.59.0786c18: 心。住於寂滅平等究竟眞實之智令無退
T2217_.59.0786c21: 剛頂經中住如實際位云不見於身心住寂
T2217_.59.0786c24: 二者第三劫初心第六無畏攝。十住心中第
T2217_.59.0786c25: 八住心也。且又示文理成義。謂擧能治文
T2217_.59.0786c29: 生即是心之實際。心實際亦復不可得。故曰
T2217_.59.0787a11: 人無自性故起一道如實心。一道如實人
T2217_.59.0787a14: 實際第八義也。二義中後義爲勝。心實際
T2217_.59.0787a15: 文名第八。疏文分明故。但會前文理者能
T2217_.59.0787a16: 所治義不定。或兩劫相望。如即心幻。或於
T2217_.59.0787a17: 一劫内成能所治。初後幻是也。初劫既然
T2217_.59.0787a18: 也。第三劫何不然乎。又三重幻不盡三劫
T2217_.59.0787a19: 心。擧一顯一。謂初劫擧寂然顯湛寂。第二
T2217_.59.0787a20: 劫擧他縁顯不生。三界唯心他縁不及心
T2217_.59.0787a21: 王自在故。第三劫擧極無顯一道也。又大
T2217_.59.0787a22: 師以離有爲無爲界亦證第九。故知望第
T2217_.59.0787a23: 九時第八還屬無爲等歟。故覺無爲於未
T2217_.59.0787a25: 不知住心故。故指前劫也。口決釋三乘
T2217_.59.0787a26: 家者小乘大乘一乘云三乘。故疏釋通達三
T2217_.59.0787a28: 乘故。儀軌文云一道清淨。故菩提心論文文
T2217_.59.0787a29: 同義異歟。或彼文不遮通第八歟。例如第
T2217_.59.0787b01: 九又雖云自如未云心實際故無失。問。三
T2217_.59.0787b03: 三種幻何位之所觀耶。答。即空幻初劫。即心
T2217_.59.0787b04: 第二劫。即不思議第三劫乃至如來地之所
T2217_.59.0787b05: 觀也。問。初二幻如次初二劫所觀經文分明。
T2217_.59.0787b06: 何以得知第三幻第三劫乃至如來之所
T2217_.59.0787b07: 觀耶。答。疏云。今此中云深修觀察者。即是
T2217_.59.0787b09: 心已去從大悲生根乃至方便究竟其間
T2217_.59.0787b10: 一一縁起皆當以十喩觀之。由所證轉深
T2217_.59.0787b12: 窮此十喩達其源底。此經所以次無垢菩
T2217_.59.0787b15: 佛地之所觀也。問。經文云修菩薩行諸菩
T2217_.59.0787b16: 薩。是擧因行人也。釋云佛答修行句非示
T2217_.59.0787b17: 因行乎。況於果位無妄執。何用十喩觀乎。
T2217_.59.0787b18: 答。或云。實示修行相是雖因位軌則所授
T2217_.59.0787b19: 法豈果位無乎。況修上上方便斷微細妄
T2217_.59.0787b20: 執時寧不用此觀乎。又釋論對治行相可
T2217_.59.0787b21: 引證矣。云唯有如來乃能窮此。又下云毘盧
T2217_.59.0787b22: 遮那以上上智觀盡其源底。又云以十縁生
T2217_.59.0787b23: 句作無盡莊嚴。則此意也。私云。可局因歟。
T2217_.59.0787b24: 云菩薩行云修行句故。但祕記釋者上上方
T2217_.59.0787b25: 便句可存因滿也。上云十地究竟故。八九
T2217_.59.0787b26: 十三地如次下中上三品也。因滿果滿爲上
T2217_.59.0787b27: 上方便也。例如菩薩地盡句。故知。因滿斷
T2217_.59.0787b28: 微細得佛果故云至佛果故也。又當卷下
T2217_.59.0787b29: 云補處位斷無明父母之垢故釋論又理無
T2217_.59.0787c01: 斷故不可依無性觀也。但窮此十喩者。因
T2217_.59.0787c02: 行轉齊至佛果故云爾。又下釋者依因十
T2217_.59.0787c03: 縁觀生上上智觀也。又以因十句作果徳
T2217_.59.0787c05: 文難消矣
T2217_.59.0787c06: 即是意明第三重等者。鈔云。經深修觀察者。
T2217_.59.0787c07: 對前二劫故名爲深。謂第一劫中即空之幻
T2217_.59.0787c08: 是名爲淺。第二劫中即心幻亦名爲淺。今
T2217_.59.0787c11: 察。有二深義。一望初二幻等云深。二淨心
T2217_.59.0787c12: 已去所證轉深故云深。即是意明第三重者
T2217_.59.0787c14: 以自心爲感佛心爲應者。大疏抄云。私若自
T2217_.59.0787c15: 心著眞際時自心爲穢。是故感小。自心穢
T2217_.59.0787c19: 云感應也。又本尊影現云加行者信水能持
T2217_.59.0787c20: 故云持。以加持逆次配感應耳。故即身義
T2217_.59.0787c21: 云。加持者表如來大悲與衆生信心。佛日之
T2217_.59.0787c22: 影現衆生心水曰加。行者心水能感佛日
T2217_.59.0787c24: 所喜見身者。若約四種身義者。受用･變化･
T2217_.59.0787c25: 等流三身云所喜見身也。能現毘盧遮那是
T2217_.59.0787c26: 自性身故。若約五種法身義者。自性。受用
T2217_.59.0787c27: 等四身皆所現也。法界身爲能現故。故菩提
T2217_.59.0787c28: 心論云。成大毘盧遮那佛自性身･受用身･變
T2217_.59.0788a01: 故又寶鑰下云。是法身大毘盧遮那如來與
T2217_.59.0788a03: 毘盧遮那外云眷屬四法身。故密嚴院先哲
T2217_.59.0788a04: 引正位經禮懺文成五種法身義。可見九
T2217_.59.0788a05: 字釋矣。又義云。能現所現倶通四種身。且
T2217_.59.0788a06: 約自他利義作能所現假説歟。故二教論
T2217_.59.0788a07: 云。此四種身具竪横二義。横即自利竪則
T2217_.59.0788a09: 即是法界等者。鈔云。疏即幻論遍一切等者。
T2217_.59.0788a10: 如來金剛三乘之幻即是遍一切法界圓壇。
T2217_.59.0788a11: 謂彼法界大曼荼中一一本尊皆是法界幖
T2217_.59.0788a12: 幟。一遍一切名遍一切處。遍一切處論幻
T2217_.59.0788a13: 者。謂遍一切處法界曼荼羅即是如來三密之
T2217_.59.0788a14: 幻。皆本不生。四句求之倶不可得。即不思議
T2217_.59.0788a16: 從自生耶。他生耶。共生。無因生耶。以中論
T2217_.59.0788a17: 種種門觀之。生不可得而形聲宛然。即是法
T2217_.59.0788a18: 界。論幻即幻。論法界即法界。論遍一切處
T2217_.59.0788a19: 即遍一切處。論幻故名不可思議幻也。今行
T2217_.59.0788a20: 者於一念淨心中通達如此塵沙四諦。空
T2217_.59.0788a21: 則畢竟不生。有則盡其性相。中則擧體皆常。
T2217_.59.0788a22: 以三法無宗相故名不思議幻。如四諦
T2217_.59.0788a25: 切處即遍一切處論幻。故名不可思議幻
T2217_.59.0788a28: 兩本義釋其意全同。謂法界與幻互相即論。
T2217_.59.0788b01: 思議幻。疏文雖異其意返同。如來身語名
T2217_.59.0788b02: 爲幻。空有性即是法界。圓壇爲遍一切處。
T2217_.59.0788b03: 三法一體隨論異名。今即法界遍一切處
T2217_.59.0788b04: 而論幻故名不思議幻。後義三本皆同。空即
T2217_.59.0788b05: 畢竟不生者八不擧初一。有則盡其性相者。
T2217_.59.0788b06: 十如出初二。中則擧體皆常者。是法界不動
T2217_.59.0788b07: 也。幻有假諦即餘二諦而無＊宗相故云即
T2217_.59.0788b11: 謂法界者眞如法界。即空諦也。幻者幻有。即
T2217_.59.0788b13: 云。相即義宜其然也。但疏文初句云即是。
T2217_.59.0788b14: 若爾訓釋不順文歟。不思議幻名專三諦
T2217_.59.0788b15: 中依幻有故。可云論幻故名不思議幻
T2217_.59.0788b16: 故。故知形聲宛然即是法界者。總先釋有空
T2217_.59.0788b17: 不二義也。論幻即幻者一假一切假義也。論
T2217_.59.0788b18: 法界即法界者一空一切空義也。論遍一切
T2217_.59.0788b19: 處即遍一切處者一中一切中義也。論幻故
T2217_.59.0788b20: 等者不思議三諦中今約不思議假諦故名
T2217_.59.0788b22: 空一切空。點如明相一假一切假。就是論
T2217_.59.0788b23: 中一中一切中。非一二三而一二三。不縱
T2217_.59.0788b25: 界本則何無其義乎。三諦相即雖無偏頗。
T2217_.59.0788b26: 今觀門假爲宗故從彼云不思幻也。故下
T2217_.59.0788b28: 起爲三諦相即所由故抄釋牒文不順疏
T2217_.59.0788b29: 文。未審
T2217_.59.0788c01: 謂得淨心已去等者。深修觀察第二釋也。淨
T2217_.59.0788c02: 心者初地也。起信論中名淨心地是也。大
T2217_.59.0788c03: 乘義章十云。歡喜地者經中亦名淨心地也。
T2217_.59.0788c06: 謂初地是淨菩提心位故云淨心也。三句中
T2217_.59.0788c07: 菩提心爲因句也。二地至七地爲大悲句。
T2217_.59.0788c08: 八地已上爲方便句也。故當卷下云。初入
T2217_.59.0788c09: 淨菩提心門見法明道前七地以來爲大悲
T2217_.59.0788c10: 萬行。無功用以去至如來一切智地名大悲
T2217_.59.0788c12: 無垢菩提心。從二地以去増修大悲萬行。
T2217_.59.0788c14: 釋異者或云。前釋局第三劫即八九十地
T2217_.59.0788c15: 也。今解意通第二劫。從初地至七地是第
T2217_.59.0788c16: 二劫故。今謂不爾。初釋初地淨菩提心。三句
T2217_.59.0788c17: 中局因句也。後釋通三句。廣亘十地故。若
T2217_.59.0788c18: 初釋八地以上何不云轉深耶。又不思議幻
T2217_.59.0788c19: 是第六無畏也。上文云。即是眞言行者虚空
T2217_.59.0788c21: 薩得此虚空無垢菩提心文故。菩提心進在
T2217_.59.0788c22: 究竟位乎。故知。三劫地前論之耳。問。若爾
T2217_.59.0788c23: 實範義云。即不思議第三劫乃至如來地之
T2217_.59.0788c25: 今兩釋別説故無違矣
T2217_.59.0788c26: 且如四諦等者。鈔云。且者不盡之辭。如即指
T2217_.59.0788c27: 斥之語。法數誠多。但擧四諦。世界無量。直
T2217_.59.0789a02: 子。若滅道聖諦此娑婆世界中或名一乘或
T2217_.59.0789a03: 名趣寂等。諸佛子。此娑婆世界説四聖諦
T2217_.59.0789a05: 中或名榮求根或名不出離。乃至十方無
T2217_.59.0789a06: 量世界各有無量名。不可備擧。如彼廣説。
T2217_.59.0789a08: 次三法無定相者。大疏抄第一云。此不思議
T2217_.59.0789a09: 幻得成就時三心究竟。即是祕密行者所求
T2217_.59.0789a10: 果耳。意者心中空･有･中道皆悉不生。以不
T2217_.59.0789a12: 云。三心者心中具三諦故約三諦云三心
T2217_.59.0789a13: 也。凡今一句出三諦相即因成不思議義
T2217_.59.0789a14: 也。不思議三諦有･空･中無定相不隔歴故
T2217_.59.0789a15: 云爾也。天台止觀云。此三諦理不思議。無
T2217_.59.0789a17: 釋終矣。或云。至達其源底。爲終矣。或云。
T2217_.59.0789a18: 不可縷説爲終耳。私云。諸義皆非理。且如
T2217_.59.0789a19: 四諦至達其源底者釋經當於眞言行通
T2217_.59.0789a20: 達作證文也。故云通達如是塵沙四諦。又
T2217_.59.0789a21: 云乃能窮此達其＊源底也。次無垢菩提心
T2217_.59.0789a22: 至明其大歸耳者次下所釋十喩來由也。
T2217_.59.0789a23: 故云且依釋論等耳。故知。故言深觀察也句
T2217_.59.0789a24: 爲復次釋終也
T2217_.59.0789a25: 次無垢菩提心等者。
字義云。言無垢菩提
T2217_.59.0789a26: 心者。上云得淨心已去之淨心也。言十喩
T2217_.59.0789a27: 者第三重也。謂所以次第六無畏即第三劫
T2217_.59.0789a28: 淨心即明第三重十喩者。以淨心包始以
T2217_.59.0789a29: 十喩括終。擧所觀顯其他故。始終即諸地
T2217_.59.0789b02: 前所説淨菩提心也。其菩提心已經三劫十
T2217_.59.0789b03: 地無不通。今其次説十喩者如彼菩提心
T2217_.59.0789b07: 通三劫十地位觸一切境成十縁生句觀
T2217_.59.0789b08: 故云觸縁成觀也。問。今十喩歴事觀時所
T2217_.59.0789b09: 喩各別耶。答。今經説所喩別也。然於一事
T2217_.59.0789b10: 用多喩何遮之乎。依之第二劫六喩通觀
T2217_.59.0789b11: 頼耶自性。初劫五喩各別如次觀五蘊無性
T2217_.59.0789b12: 等。依之千手儀軌觀諸法虚假通用十喩
T2217_.59.0789b13: 故。又金剛界儀軌觀煩惱等通用五喩。故
T2217_.59.0789b14: 知。通別隨宜耳
T2217_.59.0789b15: 包括始終綜該諸地者。謂今此十縁生句包
T2217_.59.0789b17: 劫十地位觸一切境成十縁生句觀故云
T2217_.59.0789b18: 觸縁成觀也
T2217_.59.0789b19: 御記云
T2217_.59.0789b20: 文永四年六月二十七日於高野山丈六堂
T2217_.59.0789b21: 以傳法大會之談義之次草之畢文永九年
T2217_.59.0789b22: 十二月中旬於醍醐寺中性院誂理性院
T2217_.59.0789b23: 上野公令清書畢自拭老眼加點畢
T2217_.59.0789b25:
T2217_.59.0789b26:
T2217_.59.0789b27:
T2217_.59.0789b28:
T2217_.59.0789b29:
T2217_.59.0789c01:
T2217_.59.0789c02:大日經疏指心鈔卷第十六
T2217_.59.0789c03:
T2217_.59.0789c04: 疏卷第三之二
T2217_.59.0789c06: 解了諸法如幻如焔如水中月如虚空如
T2217_.59.0789c07: 響如揵闥婆城如夢如影如鏡中像如
T2217_.59.0789c09: 云。名喩雖十相對即五。如幻焔者内外相
T2217_.59.0789c10: 對也。水月虚空有無相對。如響如城見聞相
T2217_.59.0789c11: 對。如夢如影寢覺相對。如像如化合散相對
T2217_.59.0789c13: 喩大同少異。經影喩當論鏡像。以浮泡同
T2217_.59.0789c14: 如化。以影喩替火輪。餘七全同。故云大同
T2217_.59.0789c15: 少異也。嘉祥二諦章下云。什師云。十喩以悟
T2217_.59.0789c17: 度印言中明智度印言功能云○斷二種
T2217_.59.0789c18: ○證得一切法如幻如陽炎如夢如影像
T2217_.59.0789c19: 如谷響如光影如水月如變化如因陀
T2217_.59.0789c20: 羅網如虚空。不久滿足十地住法雲地
T2217_.59.0789c22: 説。帝網一種當經中乾城歟。又金剛薩埵儀
T2217_.59.0789c23: 軌有九喩。幻･陽焔･夢･影像･聲響･光影･水
T2217_.59.0789c24: 月･變化･虚空。法華儀軌有八喩。幻･陽炎･夢･
T2217_.59.0789c25: 影像･響･光影･水月･佛變化。略出經有七喩。
T2217_.59.0789c26: 八炎･幻化･揵闥婆城･空中響･旋火輸･夢･
T2217_.59.0789c28: 乾闥婆城･旋火輪･空谷響也。又唯識中有
T2217_.59.0789c29: 八喩。已上經論異説多少隨宜歟
| 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 |
T2217_.59.0776a01: 句心續生等句。故又云。心相通顯密心殊異
T2217_.59.0776a02: 局瑜伽行者心。今六無畏文但説所寄齊如
T2217_.59.0776a03: 常心故不答殊異心歟。問。若爾三劫又如
T2217_.59.0776a04: 常。何答殊異耶。答第三劫明眞言行者故。
| T2217_.59.0776a05: | 故經云。復次眞言門 | 等文 | 問。若爾今又釋第 |
T2217_.59.0776a07: 文此疏釋歟。或彼約第三劫此約前五無畏
T2217_.59.0776a08: 互顯歟。又問。今經中金剛手更發問。何答前
T2217_.59.0776a09: 心相句耶。答。觀義云。今重驚前問故約本
T2217_.59.0776a10: 云前矣。若但言答今問者恐有人執九句
| T2217_.59.0776a11: | 外故 | 云云 | 疏第一云。或轉生疑問以盡支 |
| T2217_.59.0776a12: | 流 | 文 | 准例可知矣 |
| T2217_.59.0776a14: | 云云 | 觀義云。通指三劫十地文也。題入眞言 |
T2217_.59.0776a16: 者心相續義故。又答請問説六無畏故。實
T2217_.59.0776a17: 義云。復次眞言門修行菩薩行等第三劫文
T2217_.59.0776a18: 也故疏釋云。此教諸菩薩則不如是。直以
| T2217_.59.0776a19: | 眞言爲乘超入淨菩提心門 | 文 | 淨菩提心者 |
| T2217_.59.0776a21: | 云。十地説文。復越一劫昇住此地 | 文 | 指此 |
T2217_.59.0776a23: 言門者指眞言門修行菩薩行文也。上菩薩
T2217_.59.0776a24: 地者指昇住此地文也。且依本經文上闕
T2217_.59.0776a25: 上地文下無直乘眞言行文。故二文合義理
T2217_.59.0776a26: 圓備耳。又義。諸義皆非理。九句問皆三劫未
T2217_.59.0776a27: 説前問也。何云聞彼乎。故知九句問前此
T2217_.59.0776a28: 菩薩淨菩提心門等文也。或又金剛手兼知
T2217_.59.0776a29: 佛答而致問歟。或又六十心三劫雖答此
T2217_.59.0776b01: 問猶未盡故以前答説爲重問因歟
T2217_.59.0776b02: 此菩薩行道時等者。今此菩薩是一生二生
T2217_.59.0776b03: 二類中二生成佛小機歟。故上文。直乘眞
| T2217_.59.0776b04: | 言門上菩薩地 | 文 | 疏第一引大品云。或有菩 |
| T2217_.59.0776b06: | 初發心時即得無上菩提便轉法輪 | 文 | 大師 |
T2217_.59.0776b08: 即得菩提文成一生成佛故云二生成佛機
T2217_.59.0776b09: 耳。問。三劫六無畏是義門雖異法體是一。然
T2217_.59.0776b10: 疏三劫釋云。若一生度此三妄執即一生成
| T2217_.59.0776b11: | 佛 | 文 | 若爾三劫既約大機一生成佛人。六無 |
T2217_.59.0776b13: 薩直乘眞言門上菩薩地者是指入眞言門
T2217_.59.0776b14: 頓入者也。上疏文云。唯一行一道而成正覺者
T2217_.59.0776b15: 即此人也。又菩提心論云。從凡入佛位者
T2217_.59.0776b16: 即是三摩地者是人也。謂此直往菩薩初入
T2217_.59.0776b17: 眞言教修學此教門終極佛果以前中間
| T2217_.59.0776b18: | 有幾許無畏安穩利益處問也 | 云云 | 如何。答。 |
T2217_.59.0776b20: 或云大機小機。或云一生成佛二生成佛。或
T2217_.59.0776b21: 云即身成佛即身成菩薩。或云聞時證漸次
T2217_.59.0776b22: 證也。然今經中專明鈍機得無畏兼顯利
T2217_.59.0776b23: 根解深密。故疏釋明鈍所寄齊成淺深二
| T2217_.59.0776b24: | 義耳。故當卷下釋 | 具縁品 | 云。然以解二種義 |
T2217_.59.0776b26: 人未有深解之機則順常途隨文爲釋。若
T2217_.59.0776b27: 已成就利根智惠則當演暢深密而教授
| T2217_.59.0776b28: | 之 | 文 | 准此文今經文爲鈍機順常途作説。 |
T2217_.59.0776c01: 倶以眞言菩薩二類也。且出其證疏第六云。
T2217_.59.0776c02: 而諸衆生有漸入者有頓入者然其所趣
| T2217_.59.0776c03: | 畢竟同歸 | 文。是一 | 又第八云。若人於祕密藏 |
| T2217_.59.0776c04: | 中受灌頂位乃至一生中或成正覺 | 文 | 此文 |
| T2217_.59.0776c05: | 乃至者顯漸機十六生成佛也 | 是二 | 又大師金 |
| T2217_.59.0776c07: | 十六生乃至現生證如來大覺位 | 文 | 此文又 |
| T2217_.59.0776c09: | 是三 | 又理趣經開題云。若能受持思修不經 |
| T2217_.59.0776c11: | 位 | 文 | 文義同前 | 是四 | 別本即身義云。問。大機 |
| T2217_.59.0776c12: | 小機共修此教者二共即身成佛 | 乃至 | 答。今 |
| T2217_.59.0776c14: | 成佛 | ＊乃至 | 經云。修此三昧者現證佛菩提。 |
T2217_.59.0776c16: 教晝夜四時精進修現世證得歡喜地後十
| T2217_.59.0776c17: | 六生成正覺此即小機成佛之證文也 | 文 | 是五 |
| T2217_.59.0776c19: | 證或與得一三昧共十六同時證 | ＊乃至 | 十六 |
| T2217_.59.0776c20: | 頓證之義也 | 文 | 是 六 | 雜問答云。大品般若云。 |
| T2217_.59.0776c22: | 轉。又金剛頂經云。 | ＊乃至 | 現世證得歡喜地後 |
T2217_.59.0776c24: 文也。又大品云。或有菩薩初發心時即得
| T2217_.59.0776c25: | 無上菩提便轉法輪 | ＊乃至 | 又菩提心論云。眞 |
| T2217_.59.0776c26: | 言法中即身成佛故 | ＊乃至 | 此云即身成佛之 |
| T2217_.59.0776c27: | 義證文也 | 文 | 是 七 | 又云。今何云一生二生成 |
T2217_.59.0776c29: 至一生補處位或一生入佛位。是祕密乘力
T2217_.59.0777a01: 耳。其誠證何對。金剛頂經説。修此三昧者現
| T2217_.59.0777a02: | 證佛菩提 | ＊乃至 | 論云能從凡入佛位者 | ＊乃 |
| T2217_.59.0777a03: | 至 | 是即身成佛證也 | ＊乃至 | 千辟經云。如法行 |
T2217_.59.0777a05: 修瑜伽勝上法超十地菩薩境界。依如是
| T2217_.59.0777a06: | 等文立即身一生補處而已 | 是八 | 私云。依諸 |
T2217_.59.0777a08: 菩薩位人爲從凡入佛人耶。但至上文者
T2217_.59.0777a09: 一生二生同望顯乘人不捨肉身故同云
T2217_.59.0777a10: 即身成佛。又云一生成佛也。故上具文云。
| T2217_.59.0777a11: | 即一生成佛。何論時分耶 | 文 | 對顯乘經三 |
T2217_.59.0777a13: 耳。或三劫擧大機無畏明小機影略互顯
T2217_.59.0777a14: 歟
T2217_.59.0777a15: 佛還復約前三劫等者。鈔第四云。謂佛説此
T2217_.59.0777a16: 六無畏意明從淺至深從凡向聖階降位
| T2217_.59.0777a17: | 次悟證不同也 | 文 | 意云。付三劫作差降位。 |
| T2217_.59.0777a18: | 所以亘三賢十地判六無畏也 | 爲言 | 問。三 |
T2217_.59.0777a20: 合不同法體無寛狹歟。故疏第二云。統
| T2217_.59.0777a21: | 論三劫始終作寶珠譬喩 | ＊乃至 | 諸佛菩薩久 |
| T2217_.59.0777a22: | 已證知。親從一毫之善自致大菩提道 | ＊乃 |
| T2217_.59.0777a23: | 至 | 方便誘進令受三歸 | 文 | 既統論三劫始終 |
T2217_.59.0777a25: 況令受三歸文全同漸受三歸説故。故大疏
T2217_.59.0777a26: 抄第一云。即此於前三劫中亦更出六無
| T2217_.59.0777a27: | 畏也 | 文 | 又云。有寛狹也。彼但出世心。此通 |
T2217_.59.0777a29: 約今所兼則世出世異故云差兼順世劣
T2217_.59.0777b01: 心故云降也。但約三劫者擧勝三劫顯劣
T2217_.59.0777b02: 八心也。具可云約前八心三劫作差降
T2217_.59.0777b03: 耳。又第二文者欲明三劫始終出世心先
T2217_.59.0777b04: 示淨心最初順世心也。例如欲明順世心
T2217_.59.0777b05: 先明違理心矣。況復准抄善無畏釋十信
T2217_.59.0777b06: 已前。十信猶有劫内外論。況信前乎。又約
T2217_.59.0777b07: 抄釋差降云階降位次悟證不同不遮有
T2217_.59.0777b08: 寛狹而已。對明者對是答也。又大疏抄第
T2217_.59.0777b09: 一云。問。然以此六無畏相配三劫何。答。
| T2217_.59.0777b10: | 各毎三劫有二無畏。如次相配耳 | 文 | 此釋 |
T2217_.59.0777b12: 拔業也。又上文中十住心配三劫時云。出
T2217_.59.0777b13: 世心中此唯蘊無我與拔業因種二住心爲
| T2217_.59.0777b14: | 初僧祇也 | 文 | 又擧六七住心畢釋云。以上二 |
| T2217_.59.0777b15: | 住心爲越二劫瑜祇行。論文爾云也 | 文 | 前後 |
T2217_.59.0777b17: 初劫攝第五六如次第二三劫也
T2217_.59.0777b18: 至此六處如得再生者。大疏抄云。言諸衆
| T2217_.59.0777b19: | 生至六處再生解脱故云蘇息無畏也 | 文 | 此 |
T2217_.59.0777b21: 也。問。既云再生許還作衆生義耶。答。
T2217_.59.0777b22: 望本有無垢生始覺修生後顯故云再生。
T2217_.59.0777b23: 非許還作衆生義耳
T2217_.59.0777b24: 疏善義通於淺深者。有二意。一者善是淨通
T2217_.59.0777b25: 名。六無畏皆善心淺深階位故云通於淺深
T2217_.59.0777b26: 也。今總即別名名十善故云今此中意明十
T2217_.59.0777b27: 善業道也。二者善者初無畏別稱。此中有淺
T2217_.59.0777b28: 略深祕能所寄齊故云義通淺深也。二義
T2217_.59.0777b29: 中前義爲勝。五無畏此釋無故。或後義爲
T2217_.59.0777c01: 善。擧初顯後故。又順下釋故疏云。得阿
| T2217_.59.0777c02: | 闍梨名淺略深奧分二 | 云云 | 六無畏即六重阿 |
T2217_.59.0777c04: 後得順世八心也等者。謂有二義。一者順世
T2217_.59.0777c05: 八心者外八心。漸･受三歸者内三歸也。上句
T2217_.59.0777c06: 終置也送句顯内外別矣。疏第二云諸善知
T2217_.59.0777c07: 識纔見世間八心萠動即如彼相者遇便識
T2217_.59.0777c08: 寶。諸佛菩薩久已證知方便誘進令受三
| T2217_.59.0777c09: | 歸譬如收彼頑石置在家中 | 取意 略抄 | 私云。善 |
T2217_.59.0777c11: 心也。佛菩薩者如名。三歸者内三歸也。斯則
T2217_.59.0777c12: 從外八心入内八心義也。又八心三歸皆
T2217_.59.0777c13: 通持齊･無畏二心也。但准第二卷譬似八
T2217_.59.0777c14: 心三歸如次當二三心矣。此中言三歸戒
T2217_.59.0777c15: 者十善受三歸時發戒故云爾也。凡於發
T2217_.59.0777c16: 戒有三歸得羯磨得也。謂聲聞七衆戒中
T2217_.59.0777c17: 比丘比丘尼具戒作羯磨時發戒也。式叉
T2217_.59.0777c18: 摩那等五種戒三歸得也。但今十善戒非彼
T2217_.59.0777c19: 七衆戒攝也。若爾誰人所受耶。謂灌頂文
| T2217_.59.0777c20: | 云。十善戒通五種隨其廣狹有淺深耳 | 文 |
T2217_.59.0777c22: 心論二等可見之矣。前七衆者比丘比丘尼
T2217_.59.0777c23: 式叉摩那沙彌沙彌尼優婆塞優婆夷也。二
T2217_.59.0777c24: 者八心三歸同於内明之。上標下釋故。但也
T2217_.59.0777c25: 字顯標釋不雜歟。或本無此字矣。疏第二
| T2217_.59.0777c26: | 云。時善知識告言 | ＊乃至 | 如佛所説衆生以慳 |
T2217_.59.0777c28: 惡趣中以心離慳貪故現世安樂有大名
T2217_.59.0777c29: 稱命終生天後得涅槃。是故汝今更應以
| T2217_.59.0778a01: | 勝上心受八齊法 | ＊乃至 | 文 | 又准此文者。前 |
T2217_.59.0778a03: 云命終生天不云後至涅槃故。問。一受
T2217_.59.0778a04: 三歸力可感無量生耶。若許爾者。一因多
T2217_.59.0778a05: 果理可然耶。若不許者遠得涅槃解脱果。
T2217_.59.0778a06: 世間人天果報何有所局乎。答。一業引一
T2217_.59.0778a07: 生是薩婆多一義也。大乘實談何同彼義
T2217_.59.0778a08: 乎。小乘猶有一興供養千變生天後證涅
T2217_.59.0778a09: 槃之説。況大乘談乎。若又約有部義會文
T2217_.59.0778a10: 者。倶會論幷光記作二釋。光第十七云。由
T2217_.59.0778a11: 一業但感一生。餘六因茲展轉別造。顯由
| T2217_.59.0778a12: | 初力故言一施 | 文 | 又云。由一施食起多思 |
T2217_.59.0778a14: 食。故説一言據能施思實多。故非一業
| T2217_.59.0778a15: | 能引多生 | 文 |
T2217_.59.0778a17: 顛倒第四。身即四念住第一若知我者應離
T2217_.59.0778a18: 法扼縛。若得身無畏者觀不淨也。故光
T2217_.59.0778a19: 記第二十三云。觀身不淨治彼淨倒。觀受
T2217_.59.0778a20: 是苦治彼樂倒。觀心無常治彼常倒。觀法
| T2217_.59.0778a21: | 無我治彼我倒 | 文 | 如何。答。四念住觀有總 |
T2217_.59.0778a23: 等四境修四行相中空非我行相通四境。
T2217_.59.0778a24: 故云知我得身無畏也。光記云。彼觀行
T2217_.59.0778a25: 者居縁總雜法念住中唯總觀身等四境
T2217_.59.0778a26: 修四行相。觀諸有爲皆非常性。觀諸有漏
| T2217_.59.0778a27: | 皆是苦性。觀一切法空非我性 | 文 | 又別相念 |
T2217_.59.0778a29: 云。四中前三一一別觀唯不離縁。第四所
T2217_.59.0778b01: 縁通雜不雜。若觀唯法名不雜縁。於身
T2217_.59.0778b02: 等四或二合觀或三合觀或四總觀。二二合
T2217_.59.0778b03: 觀有六。三三合觀有四。四合觀有一。總有
| T2217_.59.0778b04: | 十一名雜縁法。通名法故 | 文 | 但總別念住異 |
| T2217_.59.0778b06: | 與差別 | 文 | 私云。別相通雜不雜。總相唯雜也。 |
T2217_.59.0778b08: 相兼二三總縁耳。又義云。身無畏者通四
T2217_.59.0778b09: 境總稱。非隨一歟。我又包四倒通號。四
T2217_.59.0778b10: 倒同妄計故云我。故疏釋云。得離不觀我
| T2217_.59.0778b11: | 性四種顛倒於身諸扼縛得蘇息處 | 文 |
| T2217_.59.0778b13: | 十二云。六識身 | 文 | 身有體･依･聚之義故通 |
T2217_.59.0778b15: 配住心者。般若寺抄意。第一二如次第二
| T2217_.59.0778b16: | 三住心也 | 云云 | 私云。善無畏擧十善攝五戒 |
T2217_.59.0778b18: 是四念住觀門聲聞七方便攝故第四住心攝
T2217_.59.0778b19: 也。又身無畏攝世間心非無其證。疏第七
| T2217_.59.0778b20: | 云。如行者住有相瑜伽則名是世間三昧 | 文 |
T2217_.59.0778b22: 釋身無畏云。第二無畏於有相觀中修曼
| T2217_.59.0778b23: | 荼羅行 | 文 | 既云有相觀。即非有相瑜伽乎。 |
T2217_.59.0778b25: 後約所害立名歟。謂於身諸扼縛文同於
T2217_.59.0778b26: 我之扼縛文故。或又身言通能所害歟謂
T2217_.59.0778b27: 觀身不淨等治身常等倒故
T2217_.59.0778b28: 見此身三十六物者。抄第四云。涅槃經聖行
T2217_.59.0778b29: 品云。善男子。菩薩摩訶薩聖行者觀察是
T2217_.59.0778c01: 身從頭至足。其中唯有髮･毛･爪･齒･不淨
T2217_.59.0778c02: 垢穢･皮･肉･筋･骨･脾･腎･心･肺･膽･膓･胃･生熟
T2217_.59.0778c03: 二臟･大小便利･涕･唾･目涙･肪膏･腦膜･骨髓･
T2217_.59.0778c04: 膿血･腦脈･諸脈。是故頌云。髮･毛･爪･齒及塵
T2217_.59.0778c05: 垢･皮･肉･筋･骨･肪膏･腦膜･骨髓･膿･血･腦脈･
T2217_.59.0778c06: 諸脈。是名三十六物。行者應當速求厭離
| T2217_.59.0778c07: | 文 | 私記第十二云。三十六物。一髮･二毛･三爪･ |
T2217_.59.0778c09: 脾･十二腎･十三心･十四肝･十五肺･十六大
T2217_.59.0778c10: 膓･十七小膓･十八胃･十九胞･二十尿･二十
T2217_.59.0778c11: 一屎･二十二垢･二十三汗･二十四涙･二十五
T2217_.59.0778c12: 結
T2217_.59.0778c13: 血･三十黄痮･三十一白痮･三十二肪･三十三
| T2217_.59.0778c14: | 文 |
T2217_.59.0778c16: 不淨。謂攬父母精血･業因･識以成身分故。
T2217_.59.0778c17: 二住處不淨。於父母胎中生臟之下熟臟之
T2217_.59.0778c18: 上故。三自體不淨。三十六以成身故。四自
T2217_.59.0778c19: 相不淨亦名外相不淨。九孔常流眼出眵涙
T2217_.59.0778c20: 耳出結𦡲鼻中流洟口出涎唾大小便道
T2217_.59.0778c21: 常出不淨。五究竟不浄。氣絶已後膖脹爛
T2217_.59.0778c22: 臭。如是不淨甚成可惡。此上是身念處觀
| T2217_.59.0778c23: | 文 |
T2217_.59.0778c25: 心法念處觀也。應觀受是苦觀心無常觀
T2217_.59.0778c26: 法無我。如是觀時離我性四倒。謂觀身不
T2217_.59.0778c27: 淨得離淨倒乃至觀法無我得離我倒。
| T2217_.59.0778c28: | 故下結云。於身之扼縛得蘇息處也 | 文 |
T2217_.59.0779a01: 云離我性。皆是遮情義。然相現即表徳謂。
T2217_.59.0779a02: 既遮表大異。何令相同乎。恐以第三能寄
T2217_.59.0779a03: 齊於瑜伽境不生愛慢義可同此。如何。
T2217_.59.0779a04: 謂遮表雖異義理終同。三昧現前是妄執制
T2217_.59.0779a05: 伏故歟。又下文以顯深位配密淺位歟。故
T2217_.59.0779a06: 伏寄斷也。私案。今疏多存亂達。謂以下不
T2217_.59.0779a07: 生愛慢一句安今衆相現前時下讀之。所
| T2217_.59.0779a08: | 謂於瑜伽境界 | 乃至 | 心不可得文全同於陰界 |
| T2217_.59.0779a09: | 中 | 乃至 | 我不可得之言。又不生愛慢齊前不 |
T2217_.59.0779a11: 疏第一云。復次如聲聞人。初觀陰界入時
T2217_.59.0779a12: 求我皆不可得。眞言菩薩亦如是。初觀陰
| T2217_.59.0779a13: | 界入時求心皆不可得 | 略抄 | 准此文。第二無 |
T2217_.59.0779a15: 以鏡像水月同十縁生句第五以心得自
T2217_.59.0779a16: 在之用齊心王自在等也。又違理者我不可
T2217_.59.0779a17: 得斷位。不生貪愛是伏位也。能寄齊又可同
T2217_.59.0779a18: 耳。若迴文者文義相順能所無違矣
T2217_.59.0779a19: 經若於取蘊所集我身者。鈔云。蘊者積聚而
T2217_.59.0779a20: 爲體故。取謂執取。凡夫執取以爲我故。身
| T2217_.59.0779a21: | 者依止。我所依故 | 文 | 意云。身者指取蘊。此五 |
| T2217_.59.0779a22: | 蘊是我所依故 | 爲言 | 唯識論云。體･依･聚義總 |
| T2217_.59.0779a23: | 説名身 | 文 | 三義中今取依義云身也。或云 |
T2217_.59.0779a25: 耶。私云。身者聚集義。即指上取蘊所集。故
| T2217_.59.0779a26: | 次下釋云。何況此積集中而有我耶 | 文 | 又云。 |
| T2217_.59.0779a27: | 於陰界入中種種分拆推求我不可得 | 文 | 既 |
T2217_.59.0779a29: 五蘊聚集也。問。上擧取蘊我身下云捨
T2217_.59.0779b01: 自色像。色像如次指上取蘊我身也。若爾
T2217_.59.0779b02: 我即身也。何。答。我是積集上計故取蘊所
| T2217_.59.0779b03: | 集我及身 | 爲言 | 此中分拆身斷我故云捨自 |
| T2217_.59.0779b04: | 色像也。捨未必斷故。光云斷･捨義別 | 文 | 取 |
T2217_.59.0779b06: 取生故名取蘊。從因爲名。煩惱名取。能執
| T2217_.59.0779b07: | 取故。蘊於取蘊蘊能生取故名取蘊 | 略抄 | ｣ |
| T2217_.59.0779b09: | 色蘊也。像即我也。雙離稱捨 | 文 |
T2217_.59.0779b11: 無性。亦是＊拆法空。何但云唯蘊無我耶。
| T2217_.59.0779b12: | 答。雖分＊拆推求非空極微 | 色法 | 刹那 | 心法 |
| T2217_.59.0779b13: | 體。故倶舍云。三世實有法體恒有 | 文 | 故知今 |
T2217_.59.0779b15: 也。若爾何同法無畏空極微刹那體＊拆法
T2217_.59.0779b16: 空乎。疏第二釋寂然界云。乃至分分破＊拆
| T2217_.59.0779b17: | 之至於隣虚亦不可得 | 文 | 又或釋云。數存隣 |
| T2217_.59.0779b18: | 虚。論破隣虚 | 云云 | 數･論如次毘曇･成實也。 |
T2217_.59.0779b20: 亦爲遮我。非無性空義歟。故疏第二云。聲
T2217_.59.0779b21: 聞經中雖説此五喩而意明無我。今此中
| T2217_.59.0779b22: | 五喩意明諸蘊性空 | 文 | 此中以聲聞經成今 |
| T2217_.59.0779b24: | 四大五陰畢竟磨滅深起厭離破衆生執 | 文 |
| T2217_.59.0779b26: | 由何生 | 文 | 若言蘊不空我滅者法譬不齊 |
T2217_.59.0779b28: 答。以積集離散且類樹無歟。又譬取少分
T2217_.59.0779b29: 故無過。又寂然界雖大乘樹空觀屬小乘
T2217_.59.0779c01: 歟。嘉祥二諦章下云。小乘人＊拆色空觀。大
T2217_.59.0779c02: 乘人即色空觀。小乘人＊拆色空。大乘人色
| T2217_.59.0779c03: | 本性空 | 文 | 私案。大小合有四重。謂小乘有二。 |
T2217_.59.0779c05: 又二。相宗見諸法如幻空法。性宗觀諸法
T2217_.59.0779c06: 不生空法。起信論云。以五陰法自性不生
| T2217_.59.0779c07: | 本來涅槃故 | 文 | 前二＊拆法空後二體法空 |
T2217_.59.0779c09: 如上所説乃至證湛寂等者。經云。謂如是解
T2217_.59.0779c10: 唯蘊無我。根･境･界淹留修行･拔業･煩惱株
T2217_.59.0779c11: 杌無明種子生十二因縁。離建立宗等。如
T2217_.59.0779c12: 是湛寂一切外道所不能知。先佛宣説離
| T2217_.59.0779c13: | 一切過 | 文 | 疏第二 釋之 |
T2217_.59.0779c15: 所謂從縁生法待因縁成。必有分段差別
T2217_.59.0779c16: 之相。上疏云。即是摩訶般若中歴法廣明者
T2217_.59.0779c17: 是也。如於陰界入分＊拆求心不可得當
T2217_.59.0779c18: 知六度萬行乃至一切總持三昧門中種種
T2217_.59.0779c19: 求心亦不可得等。由此觀故所有一切我愛
| T2217_.59.0779c20: | 慢等皆永不生。故云一切分段中等也 | 文 | ｣ |
T2217_.59.0779c22: 云唯蘊。故又今釋云心住蘊中是也。害
T2217_.59.0779c23: 者擧今無畏用。住法攀縁者顯今無畏體。所
T2217_.59.0779c24: 謂法者法空觀解即十縁生句觀也。故釋云
T2217_.59.0779c25: 諸蘊即空又云法謂十縁生句也。大疏抄云。
| T2217_.59.0779c26: | 離違順八心終無畏門蘇息處 | 即十縁生 句也文 | 此法 |
T2217_.59.0779c28: 一釋此心云。由約偏眞理作此平等觀耳
| T2217_.59.0779c29: | 文 |
T2217_.59.0780a02: 也。是能害十縁生句法也。問。上文云。於所
T2217_.59.0780a03: 害我得蘇息。今何云能害耶。答。得蘇息
T2217_.59.0780a04: 隨宜。今文同第五無畏釋。二句如次配下
T2217_.59.0780a05: 文上法所害下法無我能治也。前文同第六
T2217_.59.0780a06: 無畏釋。未必一同歟
T2217_.59.0780a07: 爾時約幻炎等者。初劫經文云。祕密主。彼
T2217_.59.0780a08: 出世間心住蘊中。有如是惠隨生。若於蘊
T2217_.59.0780a09: 等發起離著。當觀察聚沫･浮泡･芭蕉･陽
T2217_.59.0780a10: 炎･幻等而得解脱。謂蘊處界諸執能執皆
T2217_.59.0780a11: 離法性。如是證寂然界。是名出世間心。祕
T2217_.59.0780a12: 密主。彼離違順八心相續業煩惱網。是起越
| T2217_.59.0780a13: | 一劫瑜祇行 | 文 | 疏第二云。如前所説種子･ |
T2217_.59.0780a15: 法皆名順世八心。若三乘初發道意迄至
T2217_.59.0780a16: 拔業煩惱根本無明種子生十二因縁名
| T2217_.59.0780a17: | 違世八心 | 乃至 | 大乘行者了達諸蘊性空 |
T2217_.59.0780a19: 違順八心我蘊兩倒二種業煩惱網。是名超
| T2217_.59.0780a20: | 越一劫瑜祇行 | 文 | 私云。准上經文。今幻炎 |
T2217_.59.0780a22: 謂十縁生句。十喩中順次擧初二等餘八
T2217_.59.0780a23: 歟。二義中前説爲勝。今釋文全同初劫文
T2217_.59.0780a24: 故。又十喩但局第三劫。云深修故。又初劫
T2217_.59.0780a25: 中應無乾闥婆城喩故。又聚沬芭蕉十喩中
T2217_.59.0780a26: 無故。但十喩者言總故。例如指第二劫六
T2217_.59.0780a27: 喩云前十喩耳。問。疏第二。以寂然界同
T2217_.59.0780a28: 成實。然彼論中説乾城喩。又疏第七云。若
T2217_.59.0780a29: 以十縁三句觀諸蘊無性無生。即是菩薩
| T2217_.59.0780b01: | 三昧 | 文 | 同今能寄齊云無性無生。似釋寂然 |
T2217_.59.0780b03: ＊拆法空不可用之。但至成實論者。嘉祥
T2217_.59.0780b04: 法華義疏云。三藏中所以不説揵城者爲
| T2217_.59.0780b05: | 三藏不説一切法平等本性寂。 | ＊乃至 | 而成 |
| T2217_.59.0780b07: | 法中釋 | 文 | 今寂然雖但大乘猶是＊拆法空故 |
T2217_.59.0780b09: 菩薩三昧。可通第二三劫菩薩也。問。智
T2217_.59.0780b10: 論第六云。復一切聲聞法中無揵闥婆城喩。
T2217_.59.0780b11: 有種種無常譬喩。色如聚沬受如泡。想如
| T2217_.59.0780b12: | 野馬。行如芭蕉。識如幻 | 文 | 第三喩與今經 |
T2217_.59.0780b14: 者遊絲也。陽炎遊絲相似故經論互擧歟。委
T2217_.59.0780b15: 至下可辨耳。問。今此無畏十住心中當
| T2217_.59.0780b16: | 何心耶。答。先哲異義不同 | 云云 | 般若僧正 |
| T2217_.59.0780b17: | 義云。第三四無畏如次四五住心 | 云云 | 信證僧 |
| T2217_.59.0780b19: | 上人義云第五住心攝 | 云云 | 私云。兩僧正説 |
T2217_.59.0780b21: 寂經疏文證唯蘊拔業。何以證寂然界云
| T2217_.59.0780b22: | 第五住心耶。又大師擧十綱攝衆毛 | 云云 | 何 |
T2217_.59.0780b24: 劫大別故。又朝譽義違漸過二乘境界文。大
T2217_.59.0780b25: 小大異以劣攝勝乎。然終義爲勝歟。疏云。
| T2217_.59.0780b26: | 行者未過此劫與辟支佛位齊 | 文 | 又云。合 |
| T2217_.59.0780b27: | 論一僧祇劫 | 文 | 但至過二乘文者今菩薩同 |
| T2217_.59.0780b29: | 證寂然界深位縁覺 | 云云 | 又大小雖異。偏眞理 |
T2217_.59.0780c02: 乃至證寂然界時。當約我･人･衆生･壽者本
T2217_.59.0780c03: 不生故。明種種法門。以五喩觀察性空時。
| T2217_.59.0780c04: | 當約諸蘊本不生故。明種種法門 | 文 | 准此 |
| T2217_.59.0780c06: | 故異法無畏耳。又義釋第五 | 十卷本 | 末釋縁 |
T2217_.59.0780c08: 惠深利見一切集法皆是滅法。故名爲證寂
T2217_.59.0780c09: 然界。住此三昧時觀諸法如炎相無宣説
| T2217_.59.0780c10: | 名曰極滅語言三昧 | 文 | 准此文疏第七卷文 |
| T2217_.59.0780c12: | 寂然界歟 | 十四 本同 | 密抄云。若拔業 | ＊乃至 | 三障盡 |
| T2217_.59.0780c13: | 時名證寂然界 | 文 | 又准一切集法皆是滅法 |
T2217_.59.0780c15: 歟。此觀門是法執能治故。故起信論云。以
| T2217_.59.0780c16: | 五陰法自性不生本來涅槃 | 文 | 故知縁覺智 |
T2217_.59.0780c18: 證寂然界也。疏第二釋寂然界菩薩云。行
T2217_.59.0780c19: 者未過此却與辟支佛位齊時名爲極
| T2217_.59.0780c20: | 無言説處 | 文 | 但第七卷釋者。我人不生約 |
T2217_.59.0780c22: 僧正倶以第四無畏爲拔業心合義釋等
T2217_.59.0780c23: 意矣。問。縁覺斷法執。於今宗依憑安在
T2217_.59.0780c24: 乎。答。疏第二釋寂然菩薩云。然所觀人
| T2217_.59.0780c25: | 法倶空與成實諸宗未甚懸絶 | 文 | 嘉祥釋云。 成實具明二 |
| T2217_.59.0780c26: | 空 文 | 又第七云。辟支佛智惠深利故能以總別 |
| T2217_.59.0780c28: | 與聲聞異也 | 文 | 此中能觀行相總別相者。總 |
T2217_.59.0781a01: 斷法執觀門故。觀集法是滅法即是也。應
T2217_.59.0781a02: 知於諸法執總相云人我執別相云法
T2217_.59.0781a03: 執。故從彼能觀行相又云總別之相也。又
T2217_.59.0781a04: 住心論五引今疏文畢合同性經。習氣者
T2217_.59.0781a05: 不染無知。當大乘所知障。當知依此等文
T2217_.59.0781a06: 利根縁覺斷法執同寂然菩薩也。又嘉祥
T2217_.59.0781a07: 三論玄云。於小乘内自分三品。一者倶不
| T2217_.59.0781a08: | 得二空如犢子部 | ＊乃至 | 下根人也。二者薩 |
T2217_.59.0781a10: 也。三譬喩訶梨之流。具得二空爲上根人
| T2217_.59.0781a11: | 也 | 文 | 准此釋。漸過二乘境界者。同寂然上 |
T2217_.59.0781a13: 法執斷位云證寂然界也。故次下釋云。即初
| T2217_.59.0781a14: | 劫滿也 | 文 | 若人執斷位何云滿矣。又義。寂然 |
T2217_.59.0781a16: 故大乘攝別住心不立。又偏眞故非大乘。大
T2217_.59.0781a17: 乘行故非小乘偏難指屬。故立一種無畏
T2217_.59.0781a18: 也。宗家疏家皆有由耳。又義。十住心專依
T2217_.59.0781a19: 大日經菩提心論立之。然經中因別意趣
T2217_.59.0781a20: 雖立寂然論中判性相故無寂然心。故依
T2217_.59.0781a21: 論法相擧十綱攝經衆毛也。小乘釋云率
T2217_.59.0781a22: 多覽言因別意趣阿毘達摩依法相説。可
T2217_.59.0781a23: 引作證耳
T2217_.59.0781a24: 經若害法住無縁者。謂法者前十縁生句即
T2217_.59.0781a25: ＊拆法空觀也。害及無縁者今體法空觀即法
T2217_.59.0781a26: 無我無畏也。無縁乘義如先辨矣
T2217_.59.0781a27: 疏心外有無影像等者。唯識論第九云。若時
T2217_.59.0781a28: 於所縁智都無所得。爾時住唯識離二取
T2217_.59.0781a29: 相。故論曰。若時菩薩於所縁境無分別智
T2217_.59.0781b01: 都無所得。不取種種戲論相故。爾時乃名
| T2217_.59.0781b02: | 實住唯識眞勝義性 | ＊乃至 | 有義。此智二分倶 |
| T2217_.59.0781b03: | 無 | ＊乃至 | 有義。此智相見倶有 | ＊乃至 | 有義。此 |
| T2217_.59.0781b04: | 智見有相無 | ＊乃至。云云 | 私云。准此文。依第 |
T2217_.59.0781b06: 外無影像。此中心者見分。影像者相分也。四
T2217_.59.0781b07: 分中約相分云外後三分云内之義故云
T2217_.59.0781b08: 心外影像也。又義。疏第二釋第二劫云。行
| T2217_.59.0781b09: | 者解諸蘊唯心 | ＊乃至 | 非但見有不明亦復 |
| T2217_.59.0781b11: | 人法二空之相亦不當心 | 文 | 准此釋者初劫 |
T2217_.59.0781b13: 二劫二空相不當心故。云智都無所得也｣
T2217_.59.0781b14: 心王自在覺本不生者。私云。前文依經顯相
T2217_.59.0781b15: 釋他縁心義。今三句依經密意。成覺心乘
T2217_.59.0781b16: 旨也。故大師引第二劫終心王自在覺自心
T2217_.59.0781b17: 本不生文證第七住心也。問。前發無縁乘
T2217_.59.0781b18: 心法無我性文但明第六心。今住無縁法無
T2217_.59.0781b19: 我句何兼第七心耶。答。前文中經中自有
T2217_.59.0781b20: 覺心乘別文。故無縁乘心等句局他縁心。
T2217_.59.0781b21: 今經文無第七別文。故意含第七也。又義
T2217_.59.0781b22: 云。前總即別名局第六。例如色處等。今文
T2217_.59.0781b23: 通二種住心。無縁法無我大乘通相故。或云。
T2217_.59.0781b24: 今文但説第六顯第七。疏釋示此意也。或
T2217_.59.0781b25: 云。前文今文倶通二種心也。前文通二心
T2217_.59.0781b26: 總句故。或云。今文經疏倶局第六也。般若
T2217_.59.0781b27: 寺抄云。第五無畏他縁心。第六無畏攝覺心･
| T2217_.59.0781b28: | 一道･極無三心也 | 取意 | 私云。經中無第七則 |
T2217_.59.0781c01: 迹顯修證耶。次前文云。通二心者違經･
T2217_.59.0781c02: 疏及大師釋。經中二段標釋別故。又疏中釋
T2217_.59.0781c03: 無縁乘義用深密經意故云阿陀那深細
T2217_.59.0781c04: 識故。又大師但第六心引此文。故後義非
T2217_.59.0781c05: 理。又違疏及大師釋。五六無畏如次當第
T2217_.59.0781c06: 二三劫。疏上文中。第二三劫各存二心故。
T2217_.59.0781c07: 何違彼五存一六含三耶。又大師以覺心
T2217_.59.0781c08: 不生但爲第七不證第六。故最初義爲勝
T2217_.59.0781c09: 而已。又第三義祖師釋義也。非無起盡。疏
T2217_.59.0781c10: 下釋中。觀蘊阿頼耶覺心不生攝深密八識
| T2217_.59.0781c11: | 三無性極無自性心攝華嚴般若 | 取意 | 又菩 |
T2217_.59.0781c13: 縁起宗故也
T2217_.59.0781c14: 我之與蘊法及無縁等者。我者。初二無畏。人
T2217_.59.0781c15: 我未斷礦。此釋經一切蘊處界能執所執我
T2217_.59.0781c16: 壽命文。蘊者。第三無畏。唯蘊無我義故。此
T2217_.59.0781c17: 釋經等一字。或却釋一切蘊處界句也。等
T2217_.59.0781c18: 字屬前我。衆生作者等我非一故。法者第
T2217_.59.0781c19: 四無畏。＊拆法空故。即釋經法字也。無縁者。
T2217_.59.0781c20: 第五無畏。發無縁乘心故。即釋經無縁二
T2217_.59.0781c21: 字也。皆同一性者釋經自性無性句。故疏
| T2217_.59.0781c22: | 釋云。所謂自性無性 | 文 | 初言謂觀自心畢竟 |
T2217_.59.0781c24: 時。悟我蘊等諸法同一性故。云此空智生
T2217_.59.0781c25: 當得一切法等也。疏此空智生者釋經此
T2217_.59.0781c26: 空智生。即是時極無自性心生也者釋當得
T2217_.59.0781c27: 法一切平等文也。於業下重釋平等性義。爾
T2217_.59.0781c28: 時下成空智生義也。故知空智･同性似斷
T2217_.59.0781c29: 證異。即如次第八九二心也。故大師以於
T2217_.59.0782a01: 業煩惱等文證第九以離有爲無爲界證
T2217_.59.0782a02: 第八。可悉之。然此空智･同性實同時故。釋
T2217_.59.0782a03: 文前後隨宜歟。又義。皆同一性者釋經自性
T2217_.59.0782a04: 無性句。故云所謂自性無性。是第八心也。故
| T2217_.59.0782a05: | 疏第二云。若無自性即是本不生 | 文 | 此空智 |
| T2217_.59.0782a07: | 也第九心也。故住心論云。等空心初起 | 文 | 般 |
T2217_.59.0782a09: 性平等無畏者。觀心畢竟空性時。我之蘊･
T2217_.59.0782a10: 法及無縁皆同一性。如是解自心本不生即
| T2217_.59.0782a11: | 亦解一道又解無自性。 | 此覺心不生･一道･極 無自性三種住心也 |
| T2217_.59.0782a12: | 文 | 此釋今無畏中明三心也。或云 | 五智房 | 經 |
T2217_.59.0782a14: 故但説一心。然疏中。以具本意釋是時極
| T2217_.59.0782a15: | 無自性心生兼第九也。或云 | 智月房 | 此空智 |
T2217_.59.0782a17: 云是時極無自性心生也
T2217_.59.0782a18: 爾時於有爲無爲界等者。於今此所離有爲
T2217_.59.0782a19: 無爲界可有二意。若約住心次第亦有二。
T2217_.59.0782a20: 一者今極無所離故。第八猶有爲無爲界攝
T2217_.59.0782a21: 歟。故經一文含即離二義。例如一法二義文
T2217_.59.0782a22: 含門法矣。二者上兼下故。第九亦離第八
T2217_.59.0782a23: 所離故。爲極無所離。故有爲無爲界唯隔歴
T2217_.59.0782a24: 養也。二者疏意未必分二心。故但極無所離
T2217_.59.0782a25: 也。故下不思議幻文云。欲離有爲無爲界故
| T2217_.59.0782a26: | 乃至 | 而業煩惱具依 | 文 |
| T2217_.59.0782a28: | 脱而業煩惱具依 | 文 | 疏第二云。行者解脱一 |
| T2217_.59.0782b01: | 自無有縛令誰解脱耶 | 文 | 私云。案經･疏意 |
T2217_.59.0782b03: 依故云亦無解脱也。無縛無脱故一切法自
T2217_.59.0782b04: 性平等也
T2217_.59.0782b05: 即是眞言行者等者。且有二意。一者准前五
T2217_.59.0782b06: 無畏。以一切法平等寄齊虚空無垢菩提
T2217_.59.0782b07: 心故云即是等也。顯密雖異悟分齊同故
T2217_.59.0782b08: 云爾也。大師釋中。第三劫又有淺略深祕
T2217_.59.0782b09: 故。般若寺釋如下引。二者第六無畏無能所
T2217_.59.0782b10: 寄齊。第六無畏即眞言行者淨菩提心故云
T2217_.59.0782b11: 即是也。是以第三劫中云眞言門修行菩薩
T2217_.59.0782b12: 行等也。或又初地證理位故。顯行人入此
T2217_.59.0782b13: 位迴心成密人。故猶如天台云初地初住
| T2217_.59.0782b14: | 證道同圓耳。大疏抄云。經 | ＊乃至 | 謂觀自心畢 |
T2217_.59.0782b16: 解心本不生。即亦解一道。又解極無自性
| T2217_.59.0782b17: | ＊乃至 | 爾時於有爲無爲界離扼縛得蘇息 |
| T2217_.59.0782b19: | 也 | 文 | 又云。六無畏者。一善無畏 | ＊乃至 | 六一切 |
| T2217_.59.0782b20: | 法自性平等無畏也 | 可悉 | 約修眞言密教時 |
T2217_.59.0782b22: 色相現前位。三於法不生愛慢位。四覺法
T2217_.59.0782b23: 性無生位。五得心自在勝用位。六淨菩提
| T2217_.59.0782b24: | 心法用位也 | 文 | 第六無畏出能寄齊心。又分 |
T2217_.59.0782b26: 然此心在纒出纒皆畢竟無相者。眞言行者
T2217_.59.0782b27: 初此淨菩提心也。謂於此菩提心有遮表二
T2217_.59.0782b28: 義。遮情無相似同一道極無無相空理故云
| T2217_.59.0782b29: | 即是 | ＊乃至 | 無相也。上言謂觀自心畢竟空性 |
T2217_.59.0782c02: 竟空性同此畢竟無相故云即是也。故寶
T2217_.59.0782c03: 鑰下云。謂無相虚空相及非青非黄等言並
T2217_.59.0782c04: 是明法身眞如一道無爲之眞理。佛説此名
T2217_.59.0782c05: 初法明道。智度名入佛道初門。言佛道者
T2217_.59.0782c06: 指金剛界宮大曼荼羅佛。對諸顯教是究竟
| T2217_.59.0782c07: | 理智法身。望眞言門是則初門 | 文 | 第八 心也 | 又云。 |
T2217_.59.0782c09: 因是心望前顯教極果於後祕心初心。初發
| T2217_.59.0782c10: | 心時便成正覺。宜其然也 | 文 | 第九 心也 | 然無相言 |
T2217_.59.0782c12: 無相也。密宗法身如義破執故云無相也。
T2217_.59.0782c13: 此無相者顯教如來不能觀見。故云以如來
T2217_.59.0782c14: 五眼等也。又約表徳義者。無相不具故云
T2217_.59.0782c15: 無相。故疏第十九云。佛法離諸相而以方
T2217_.59.0782c16: 便具足一切善功徳神力不思議種種境界。
T2217_.59.0782c17: 即相無相而具一切相。即縁無縁具一切
| T2217_.59.0782c18: | 縁。非謂但空直無所有而已也 | 文 | 私云。遠 |
T2217_.59.0782c20: 密方便具足四曼本有功徳故云而以方便
T2217_.59.0782c21: 等也。故大師住心論第三云。若入阿字門
| T2217_.59.0782c22: | 悉離一切相。離相之相無相不具 | 文 | 顯乘如 |
T2217_.59.0782c24: 九種妄假像貎故。云尚不能得其像貎也。
T2217_.59.0782c25: 故密嚴院古徳云。色有二。謂妄假･眞實。眞
| T2217_.59.0782c26: | 實者非諸識所變影像 | 三乘 | 非一心縁起色 |
| T2217_.59.0782c27: | 一乘 | 法佛法爾三色性佛性然四曼也 | 取意 | 或 |
T2217_.59.0782c29: 故此義非理。雖知菩提心體破執故云不
T2217_.59.0783a01: 得像貎者。況餘生滅中人句又可然乎。若
T2217_.59.0783a02: 實不知破執則自宗佛知自證三菩提。豈不
T2217_.59.0783a03: 知初地菩提心乎。故知顯如來耳
T2217_.59.0783a04: 皆是擬儀外迹等者。鈔云。今所以明三劫
T2217_.59.0783a05: 六無畏者。若不作如是對辨恐常情各翫
T2217_.59.0783a06: 先習不能覺其微妙。但擬度外事之形迹
| T2217_.59.0783a07: | 以顯修證之淺深也 | 文 | 大疏抄第一云。意珠 |
| T2217_.59.0783a09: | 故爾云也 | 文 | 又上釋云。凡有三時。一珠在衢 |
| T2217_.59.0783a11: | 三時相配三妄執 | 文 | 私云。此釋未必顯云 |
| T2217_.59.0783a13: | 謂以行者心。相外相知内性修證也 | 爲言 | 故 |
| T2217_.59.0783a14: | 次下釋云。見烟之相可以比知火性 | 文 | 或 |
| T2217_.59.0783a16: | 相也 | 爲言 | 故疏第二云。此經從淺至深廣明 |
| T2217_.59.0783a17: | 心相。皆爲開示菩提心本末因縁 | 文 | 本末如 |
T2217_.59.0783a19: 淺祕兩釋或如次爲眞言心相外内或爲
T2217_.59.0783a20: 顯密二宗也。經文説淺略疏釋加深祕。然
T2217_.59.0783a21: 今釋偏釋經文。何所加自釋云以明修證
T2217_.59.0783a22: 之深淺乎。故知經中文順顯外迹而意顯
| T2217_.59.0783a23: | 密修證也 | 爲言 | 故當卷下文云 | 具縁品 | 然以解 |
T2217_.59.0783a25: 二。若觀前人未有深解之機則順常途隨
T2217_.59.0783a26: 文爲釋。若已成就利根智惠則當演暢
T2217_.59.0783a27: 深密而教授之。今還以此二分釋阿闍梨
T2217_.59.0783a28: 義。若於此曼荼羅種種支分乃至一切諸尊
T2217_.59.0783a29: 眞言手印觀行悉地皆悉通達得傳教灌頂。
T2217_.59.0783b01: 是名阿闍梨。若度違順八心證寂然界。是
T2217_.59.0783b02: 名阿闍梨。若已心王自在覺自心本不生名
T2217_.59.0783b03: 阿闍梨。若生極無自性心得入如上曼荼
| T2217_.59.0783b04: | 羅海會名阿闍梨 | 文 | 私云此中傳教阿闍梨 |
T2217_.59.0783b06: 初無畏時以聲字觀修曼荼羅行第二無畏
| T2217_.59.0783b07: | 於有相觀中修曼荼羅行 | 文 | 此六無畏阿闍 |
T2217_.59.0783b09: 曼荼羅行。又行傅教灌頂阿闍梨。此即五種
T2217_.59.0783b10: 三昧中第四三昧耶歟。若爾經所説六無畏
T2217_.59.0783b11: 誰云顯乎。又云寂然界阿闍梨等不可云
T2217_.59.0783b12: 深祕利根行也。況經中既問眞言行者心相。
T2217_.59.0783b13: 答説擧但顯心乎。故知經中但擧淺略鈍機
T2217_.59.0783b14: 密行。疏釋加深祕利根深行也。斯則以眞
T2217_.59.0783b15: 言利鈍行爲能所寄齊也。但鈍機所行無
T2217_.59.0783b16: 畏中順顯作釋故。顯密差別自顯故。又云。
T2217_.59.0783b17: 言顯爲所寄齊無違。故大師釋云。今依此
T2217_.59.0783b18: 經顯眞言行者住心次第。顯密二教差別亦
| T2217_.59.0783b19: | 在此中 | 文 | 以三劫淺略文證住心作此釋 |
| T2217_.59.0783b21: | 知密之火性竟 | 爲言 | 又云此淺祕二義下所 |
T2217_.59.0783b23: 當來世時劣惠諸衆生以癡愛自蔽唯依於
| T2217_.59.0783b24: | 有相 | 文 | 疏第四云。傳法之人當善識根縁。 |
T2217_.59.0783b26: 信。若利根深智而輒授以淺略法門則以爲
| T2217_.59.0783b27: | 不順無爲正道而生輕慢 | 略抄 | 又經第七卷 |
T2217_.59.0783b29: 解者所觀察。若眞言乘深惠人此生悉求無
| T2217_.59.0783c01: | 上果。 | ＊乃至 | 甚深無相法劣惠所不堪爲應彼 |
| T2217_.59.0783c02: | 等故兼存有相説 | 文 | 此文明有相無相如次 |
T2217_.59.0783c04: 擬儀擇地造壇等有爲事迹而顯修證深淺
| T2217_.59.0783c05: | 也 | 爲言 | 故疏第四釋有相曼荼云。如來以世 |
| T2217_.59.0783c07: | 郡機。勇進修行自見心明道 | 略抄 | 今擬儀外 |
T2217_.59.0783c09: 上已明見烟之相＊等者。此文有二意。一者
T2217_.59.0783c10: 結成前無畏。就中亦有三。一者顯云烟。密
T2217_.59.0783c11: 云火。二者密行中有淺深二行故如次類
T2217_.59.0783c12: 烟火也。三者眞言淺略行隨如常烟相顯
T2217_.59.0783c13: 眞宗火性故云爾也。二者十縁生句來由
T2217_.59.0783c14: 也。所謂地前六無畏位分寄齊如常故未
T2217_.59.0783c15: 離待對。地上十縁生觀門離待對故今釋
| T2217_.59.0783c16: | 云更欲如何表示耶。上釋中 | 第二 | 釋初地治 |
| T2217_.59.0783c18: | 地 | 文 | 故知上已明見六無畏烟之相竟。更可 |
| T2217_.59.0783c19: | 比知十縁生句火性也 | 爲言 | 例如道火前相 |
| T2217_.59.0783c20: | 故亦名燸 | 云云 | 又暹僧都義云。謂以極無自 |
| T2217_.59.0783c22: | 性海火性也 | 云云 | 又私云。以初地淨菩提心 |
| T2217_.59.0783c24: | 也 | 爲言 |
T2217_.59.0783c26: 妄盡處故云爾。非謂盡微細妄執也故下
T2217_.59.0783c27: 釋云。菩薩亦如是。依心進行故名此心爲
T2217_.59.0783c28: 地。以心尚有所依故未名正遍知。如來
T2217_.59.0783c29: 已度微細戲論。進修都息故名超越心地也
| T2217_.59.0784a01: | 文 | 又菩提心論云。既破人法上執。雖能正 |
| T2217_.59.0784a03: | 來一切智智 | 文 | 人法上執者三妄也。故疏第 |
| T2217_.59.0784a05: | 空 | 略抄 | 無始間隔者微細妄執也。又大師釋 |
| T2217_.59.0784a06: | 第九心云心外礦垢於是悉盡 | 文 | 又釋第十 |
| T2217_.59.0784a07: | 心云  惠眼破無明昏夜 | 文 | 無明又微細 |
T2217_.59.0784a09: 爾。故祕藏記云。越三妄是十地究竟。過此
| T2217_.59.0784a10: | 修上上方便斷微細妄執至佛果故 | 文 | 又 |
T2217_.59.0784a12: 云。乃至爲一生補處菩薩。擇去心中無明
| T2217_.59.0784a13: | 父母極細之垢亦名治地 | 文 | 無明父母者微 |
T2217_.59.0784a15: 鈔云第一無畏即當十信已前。第二無畏即
T2217_.59.0784a16: 當十信位也。第三無我無畏即當十住十行
T2217_.59.0784a17: 位也。第四法無畏即當十迴向四加行位。第
T2217_.59.0784a18: 五法無我無畏即當初地至八地已前位也。
T2217_.59.0784a19: 第六一切法自性平等無畏即當八地已去
| T2217_.59.0784a20: | 位也 | 略抄 | 第二釋意開行配第二無畏。都 |
T2217_.59.0784a22: 劫對明。三劫既滿但至初地。六無畏何通
| T2217_.59.0784a23: | 十地耶。況下文云。經第一 | 具縁品 | 云。漸次證 |
| T2217_.59.0784a24: | 入大悲發生三摩地 | 文 | 疏第三云。漸次證入 |
T2217_.59.0784a26: 無畏於有相觀中修曼荼羅行。第三無畏
T2217_.59.0784a27: 於唯蘊無我心中修曼荼羅行。第四無畏
T2217_.59.0784a28: 於法縁心中修曼荼羅行。第五無畏於無
T2217_.59.0784a29: 縁心中修曼荼羅行。第六無畏於平等心
T2217_.59.0784b01: 中修曼荼羅行。離垢地已去各於自地觀心
T2217_.59.0784b02: 中修曼荼羅行。略以行位分之已。作十六
| T2217_.59.0784b03: | 重深淺不同 | 文 | 此文意第六無畏於初地論 |
T2217_.59.0784b05: 各於自地觀心中修行故。故上釋第六無
| T2217_.59.0784b06: | 畏云。即是眞言行者虚空無垢菩提心也 | 文 |
| T2217_.59.0784b08: | 初地菩薩得此虚空無垢菩提心 | 文 | 此等釋 |
T2217_.59.0784b10: 盡。疏第六釋八地三昧道云。以一切菩薩初
T2217_.59.0784b11: 度第七地時上不見諸佛可求下不見
T2217_.59.0784b12: 衆生可度。謂是住大涅槃。於萬行休息。爾
T2217_.59.0784b13: 時十方諸佛以此三昧道發起其心得度
| T2217_.59.0784b14: | 菩提心難地 | 文 | 又疏第二釋第三劫行云。行 |
T2217_.59.0784b16: 不見衆生可度上不見諸佛可求。爾時萬
| T2217_.59.0784b17: | 行休息。謂爲究竟。 | ＊乃至 | 爾時十方諸佛同時 |
| T2217_.59.0784b19: | 自性心 | 文 | 兩釋文義既同。明知第三劫在八 |
T2217_.59.0784b21: 釋依此等意云第五無畏從初地至七地
T2217_.59.0784b22: 第六無畏在八地以上耳。但至十六重玄
T2217_.59.0784b23: 者抄釋此事云。又解謂。漸次證入而有二
T2217_.59.0784b24: 種。初約六無畏從因至果以爲漸次。後約
T2217_.59.0784b25: 十地從因至果以爲漸次。二門併影總有
| T2217_.59.0784b26: | 十六。非次第修行經十六位也 | 文 | 爾者如 |
T2217_.59.0784b28: 義也。何猥云二門別擧耶。故疏次下釋云。
| T2217_.59.0784b29: | 略以行位分之已作十六重深淺不同。 | ＊乃 |
| T2217_.59.0784c01: | 至 | 其中從因向果則三密方便展轉不同。容 |
| T2217_.59.0784c02: | 極至心王大海方一味無別耳 | 文 | 既云十六 |
T2217_.59.0784c04: 應六重極在佛果十重初在初地。然第六
T2217_.59.0784c05: 終初地十重始第二地。豈非一相續位分
T2217_.59.0784c06: 乎。故知六無畏爲六重。從地前至初地自
| T2217_.59.0784c07: | 二地至佛果爲十重也。故疏下釋云 | ＊乃至 |
| T2217_.59.0784c09: | 名阿闍梨從此復有十重深行。 | ＊乃至 | 復次 |
| T2217_.59.0784c10: | 毘盧遮那是名阿闍梨 | 文 | 又抄第四云。疏離 |
T2217_.59.0784c12: 地菩薩入三世平等與第六平等無畏無
T2217_.59.0784c13: 異。故取二地已上乃至佛地足前六種無
| T2217_.59.0784c14: | 畏故成十六重玄義也 | 文 | 但至第二文者 |
| T2217_.59.0784c16: | 至此不思議地乃名眞離二乘地也 | 文 | 第三劫 |
T2217_.59.0784c18: 彼釋下云。如上所説一生補處及八地三昧
T2217_.59.0784c19: 是約教道法門作如此説耳。然祕密乘人
| T2217_.59.0784c20: | ＊乃至 | 從初發心時即具行大空三昧。其謂不 |
| T2217_.59.0784c21: | 然則於一生之中不能頓滿諸地也 | 文 | 故 |
| T2217_.59.0784c23: | 道修得之實談也。仍無失。或云 | 朝譽 | 今私解 |
T2217_.59.0784c25: 行離垢地已去各於自地觀心中修曼荼
| T2217_.59.0784c26: | 羅行 | 文 | 此文無爭指初地。言第六無畏而 |
T2217_.59.0784c28: 無畏中佛還約前三劫作差降。對明者理
T2217_.59.0784c29: 實約初劫及第二劫之初論六無畏。今約
T2217_.59.0785a01: 前二劫者付三瑜祇行門。於前二劫中
T2217_.59.0785a02: 説此無畏故言總意別以爲此釋耳。若成
T2217_.59.0785a03: 此意者經漸次證入之文疏作十六重深淺
| T2217_.59.0785a04: | 不同之釋。巧相叶乎 | 云云 | 私云。此義非理。 |
T2217_.59.0785a06: 降第二劫乎。問。以六無畏配十住心方
T2217_.59.0785a07: 如何。答。般若寺抄云。第一二三四五無畏
T2217_.59.0785a08: 如次第二三四五六住心也。第六無畏中含
| T2217_.59.0785a09: | 第七八九三種住心也 | 取意 | 問。第二四念住觀 |
T2217_.59.0785a11: 住心第二劫攝。何安第六無畏耶。攝答。
T2217_.59.0785a12: 祖師判文非無起盡。故下文云。第二無畏
| T2217_.59.0785a13: | 於有相觀中修曼荼羅行 | 文 | 然疏第七釋世 |
| T2217_.59.0785a15: | 三昧 | 文 | 有相觀文同有相瑜伽。然大師以世 |
T2217_.59.0785a17: 畏配第三住心也。又疏第七云。若了知唯
T2217_.59.0785a18: 蘊無我乃至證寂然界時。當約我･人･衆生･
| T2217_.59.0785a19: | 壽者本不生故明種種法門 | 文 | 既以寂然界 |
T2217_.59.0785a21: 故。又極上利根縁覺度一重法倒歟。故相配
| T2217_.59.0785a22: | 矣。義釋云。寂然界是深位縁覺 | 云云。可見 正文 | 又疏 |
| T2217_.59.0785a24: | 攝諸經八識三無性義 | 文 | 八識三無性他縁 |
| T2217_.59.0785a26: | 識三性三無性皆是此意 | 文 | 故以第五無畏 |
T2217_.59.0785a28: 無自性心十縁生句即攝花嚴般若種種不
| T2217_.59.0785a29: | 思議境界皆入其中 | 文 | 既以般若攝極無 |
T2217_.59.0785b02: 菩提心論旨陳段含七八九三種住心引可
T2217_.59.0785b03: 爲證矣。故知祖師釋義深相叶疏家宗家
T2217_.59.0785b04: 等釋耳。凡酌東寺之末流之人拾小野之
T2217_.59.0785b05: 遺塵之輩。誰不仰信。誰不依憑。雖然私
T2217_.59.0785b06: 立義云。善無畏第二三住心也。故釋云。今此
| T2217_.59.0785b07: | 中意明十善業道。 | ＊乃至 | 漸受三歸戒於無 |
| T2217_.59.0785b08: | 量世生人天中 | 文 | 大師第二第三心判人天 |
T2217_.59.0785b10: 四念住觀亦通二乘觀門。故第四無畏或攝
T2217_.59.0785b11: 第五或攝第六也。又義云。第二聲聞七方
T2217_.59.0785b12: 便。第三聲聞四果。又第三第四縁覺攝也。第
T2217_.59.0785b13: 五他縁覺心。疏文分明也。第六一道極無。是
T2217_.59.0785b14: 約第二第三劫義故。但第二無畏有相觀
T2217_.59.0785b15: 者。抄第四云。第二無畏有相觀者。謂四念
| T2217_.59.0785b16: | 處觀。即眞言行者本尊三昧衆相現前故 | 文 | 然 |
T2217_.59.0785b18: 主故云有相歟。名言雖同義意是異也。又
T2217_.59.0785b19: 第七釋者證寂然名雖屬人空。彼行相下別
T2217_.59.0785b20: 釋。故疏云。以五喩觀察性空時。當約諸
| T2217_.59.0785b21: | 蘊本不生故明種種法門 | 文 | 又第三卷四心 |
| T2217_.59.0785b23: | 心作釋歟。或云。八識他縁。三無性覺心 | 云云 |
T2217_.59.0785b25: 華嚴。非取三論義也。菩提心論且約性相
T2217_.59.0785b26: 二宗義屬相説旨陳別意歟
T2217_.59.0785b27: 是略答前問中修行句也者。問。經文云一
T2217_.59.0785b28: 切心相。何云修行句耶。答。且有二義。一
T2217_.59.0785b29: 者既云遍知心相。是以十縁生義觀法界
T2217_.59.0785c01: 衆生界一切心相皆能了知故。所觀境界心
T2217_.59.0785c02: 相而非行者心相故。今見一切心相觀十
T2217_.59.0785c03: 縁生義故。云修行句也。故下釋云。若於一
T2217_.59.0785c04: 念心中乃至以皆從縁故。即空即假即中故
| T2217_.59.0785c05: | 文 | 二者心相句有總別二義。今約總義修行 |
| T2217_.59.0785c07: | 提心諸心相竟 | 文 |
T2217_.59.0785c09: 也。故下釋云。從此已下明進修方便及悉
| T2217_.59.0785c10: | 地果生也 | 文 | 又云。上品已約種種心相對辨 |
T2217_.59.0785c12: 至耶。故此品次明入曼荼羅行法。具衆縁
T2217_.59.0785c13: 支分及所要眞言皆於此中廣明。譬如已
T2217_.59.0785c14: 知乳酪有醍醐性即教令具諸器物方便
T2217_.59.0785c15: 攅搖。以從縁起故當知不異十縁生句也
| T2217_.59.0785c16: | 文 | 依此文萬行即方便也。進修方便故 |
T2217_.59.0785c18: 爲眞言行者最要觀矣。問。若爾如何祕藏
T2217_.59.0785c19: 記云。如境界中見界會聖衆及餘一切事皆
T2217_.59.0785c20: 當入十縁生句觀察。不信而信之。唯當毎
| T2217_.59.0785c21: | 係心於本不生際無留所現境 | 云云 | 又云。 |
T2217_.59.0785c23: 心如何。若思是至極。其意留著。又作慢心。
T2217_.59.0785c24: 譬如磨鏡時見現小影像停留時遂不成
| T2217_.59.0785c25: | 實鏡 | 云云 | 若此觀至要一向可信。何云不信 |
T2217_.59.0785c27: 答。中川上人義云。既萬行方便淨除心垢
T2217_.59.0785c28: 必藉此觀。豈非旨要。而因縁生法即是假
T2217_.59.0785c29: 相即是法界。若纔見假相不知法界思假
T2217_.59.0786a01: 相爲至極之時。則有留著慢心過失。故言
T2217_.59.0786a02: 見所現境不可信是法界至極。但可信是
T2217_.59.0786a03: 至極之假勿留假相當係心至極也。本不
| T2217_.59.0786a04: | 生際即是法界至極故 | 云云 |
T2217_.59.0786a06: 今所説十縁生句有三重也。三重同云十
T2217_.59.0786a07: 喩故。云次下文云。摩訶般若中十喩亦具
| T2217_.59.0786a08: | 含三意 | 文 | 此文意見於一種十喩含三意 |
T2217_.59.0786a10: 所説諸喩。既云深修觀察。非待初二劫五
T2217_.59.0786a11: 六喩乎。故釋云。今此中十喩云深修觀察
| T2217_.59.0786a12: | 者即是意明第三重 | 文 | 又云眞言門修行菩 |
T2217_.59.0786a14: 行菩薩行故。又於今十喩作二釋中。無
T2217_.59.0786a15: 通初二劫之釋故。但至云十喩者或言總
T2217_.59.0786a16: 也。或帶數義也。或順華嚴宗立増減十故。
T2217_.59.0786a17: 又般若所説廣。何無五六喩。今十喩言總含。
T2217_.59.0786a18: 闕五六喩耶。故疏第二明五喩畢如大般
| T2217_.59.0786a19: | 若中説 | 文 | 又智論第六云。復一切聲聞法中 |
T2217_.59.0786a21: 聚沬。受如泡。想如野馬。行如芭蕉。識如幻
| T2217_.59.0786a22: | 文 | 能釋論有五喩。所釋經豈廢其義乎。況 |
T2217_.59.0786a24: 通初劫也。五喩義既成則六喩義何無乎。
T2217_.59.0786a25: 或云。今十喩有三重也。今十喩眞言行者
T2217_.59.0786a26: 所用故。若初劫若第二劫皆眞言行者用此
T2217_.59.0786a27: 十喩也。但五喩六喩皆所寄齊觀故非眞言
T2217_.59.0786a28: 行者所用也。但統論此品等者寄五六喩
T2217_.59.0786a29: 顯密觀十喩故云爾。意明第三重者示深
T2217_.59.0786b01: 修義也
T2217_.59.0786b02: 以心沒蘊中等者。運和尚云。且約初幻有
T2217_.59.0786b03: 即心幻･即蘊幻･即不思議幻。即心幻者以
T2217_.59.0786b04: 心喩幻。即蘊幻者以五蘊喩幻。即不思
| T2217_.59.0786b05: | 議幻者以諸佛聖人比幻 | 文 | 實範阿字義 第四引之 | 謂以 |
T2217_.59.0786b07: 無畏中第三無畏也。十住心中四五住心也。
T2217_.59.0786b08: 欲對治實法故等者。初劫後心寂然心也。無
T2217_.59.0786b09: 畏中第四無畏也。住心中第五攝。或第六初
T2217_.59.0786b10: 心歟。此心度一重法倒故云對治實法故。
T2217_.59.0786b11: 觀五喩故云觀此十縁生句。達諸法即空
T2217_.59.0786b12: 故云即空之幻也。故疏第二云。行者如是
T2217_.59.0786b13: 觀察時。從無性門達諸法即空得離一重
| T2217_.59.0786b14: | 法倒了知心性。 | 乃至 | 名證寂然界 | 文 | 經云。 |
| T2217_.59.0786b15: | 彼出世間心住蘊中。 | 乃至 | 若於蘊等發起離 |
| T2217_.59.0786b17: | 法性 | 文 |
T2217_.59.0786b19: 畏也。上文云。法謂十縁生句也者是也。寂
T2217_.59.0786b20: 然心沒寂然空理故云心沒法中也。此理
T2217_.59.0786b21: 猶屬偏眞之理故云境界攀縁。謂境界者理
T2217_.59.0786b22: 異名。攀縁者偏義也。觀察蘊阿頼耶知自
T2217_.59.0786b23: 性如幻炎等時。離境界攀縁故。云對治境
| T2217_.59.0786b24: | 界 | 乃至 | 十縁生句也。謂十縁生句者第二六喩 |
T2217_.59.0786b26: 云蘊阿頼耶即心之幻是也。故疏第二云。
T2217_.59.0786b27: 至此僧祇始能觀察阿陀那深細之識解
| T2217_.59.0786b28: | 了三界唯心心外更無一法而可得者 | 文 | 今 |
T2217_.59.0786c01: 以心沒心實際中等者。諸本不同。或本云。
| T2217_.59.0786c02: | 以心深著心實際中 | 云云 | 或本著字下有沒字。 |
T2217_.59.0786c04: 際者三劫中第二劫未無畏中第五無畏終。
T2217_.59.0786c05: 十住心中第七住心也。所謂即心幻既以初
T2217_.59.0786c06: 劫即空爲所離。第三劫又以第二劫心可
T2217_.59.0786c07: 爲所離也。又能治文云。欲離有爲無爲界
| T2217_.59.0786c08: | 故 | 文 | 大師以此文證第八心。故又不思議幻 |
T2217_.59.0786c10: 言名第二劫。經･疏何文乎。答。設雖無文。其
T2217_.59.0786c11: 理極成何責之耶。況復覺苑師釋云。今此中
T2217_.59.0786c12: 十喩復爲對治前劫心沒實際欲令離有
| T2217_.59.0786c13: | 爲無爲界故。觀十喩亦成戲論 | 文是一 | 今金 |
| T2217_.59.0786c14: | 剛頂經云。住於如實際 | 文 | 實惠･宗叡兩口決 |
| T2217_.59.0786c15: | 云。三乘家極究竟位佛 | 云云 | 既云三乘究竟。 |
| T2217_.59.0786c16: | 豈非覺心乘乎。 | 是二 | 又菩提心論云。當知一 |
T2217_.59.0786c18: 心。住於寂滅平等究竟眞實之智令無退
| T2217_.59.0786c19: | 失 | 文 | 大師以此文證第七住心即云心體 |
| T2217_.59.0786c20: | 自如不見身心。非沒心實際義乎。 | 是三 | 又金 |
| T2217_.59.0786c22: | 滅平等究竟眞實智 | 文 | 准菩提心論文又第 |
| T2217_.59.0786c23: | 七住心也。 | 是四 | 依此等文理定知第七心也。 |
T2217_.59.0786c25: 八住心也。且又示文理成義。謂擧能治文
| T2217_.59.0786c26: | 云。解脱一切業煩惱而業具依 | 文 | 大師以此 |
| T2217_.59.0786c27: | 文證第九心。故所治實際可第八心也 | 是 |
| T2217_.59.0786c28: | 一 | 又疏第二云。若無自性即是本不生。本不 |
| T2217_.59.0787a01: | 極無自心生也 | 文 | 此文意。心實際者第八心 |
| T2217_.59.0787a02: | 也。心實際不可得是極無故 | 是二 | 又云。行者 |
| T2217_.59.0787a03: | 初觀空性時。覺一切法皆入心之實際 | ＊乃 |
| T2217_.59.0787a04: | 至 | 爾時萬行休息。 | ＊乃至 | 以蒙諸佛教授故轉 |
| T2217_.59.0787a05: | 生極無自性心 | 文 | 此文既驚第八生極無 |
| T2217_.59.0787a06: | 故 | 是三 | 金剛界儀軌云。想身證十地住於如 |
| T2217_.59.0787a07: | 實際 | ＊乃至 | 汝之所證處是一道清淨 | 云云 | 住 |
| T2217_.59.0787a08: | 如實際云一道清淨故 | 是四 | 住心論第九云。 |
| T2217_.59.0787a09: | 驚一道於彈指覺無爲於未極 | 文 | 准疏釋 |
| T2217_.59.0787a10: | 以第八爲所驚故 | 是五 | 戒序云。覺心不生 |
| T2217_.59.0787a12: | 蒙諸佛驚覺故發極無自性心 | 文 | 第七無驚 |
| T2217_.59.0787a13: | 第八有驚故 | 是六 | 依如是等文理故成心 |
T2217_.59.0787a15: 文名第八。疏文分明故。但會前文理者能
T2217_.59.0787a16: 所治義不定。或兩劫相望。如即心幻。或於
T2217_.59.0787a17: 一劫内成能所治。初後幻是也。初劫既然
T2217_.59.0787a18: 也。第三劫何不然乎。又三重幻不盡三劫
T2217_.59.0787a19: 心。擧一顯一。謂初劫擧寂然顯湛寂。第二
T2217_.59.0787a20: 劫擧他縁顯不生。三界唯心他縁不及心
T2217_.59.0787a21: 王自在故。第三劫擧極無顯一道也。又大
T2217_.59.0787a22: 師以離有爲無爲界亦證第九。故知望第
T2217_.59.0787a23: 九時第八還屬無爲等歟。故覺無爲於未
| T2217_.59.0787a24: | 極 | 文 | 又覺苑釋第二三二劫中各不存二心 |
T2217_.59.0787a26: 家者小乘大乘一乘云三乘。故疏釋通達三
| T2217_.59.0787a27: | 乘云。大小乘 | 等文 | 又香象釋大･小･一爲三 |
T2217_.59.0787a29: 同義異歟。或彼文不遮通第八歟。例如第
T2217_.59.0787b01: 九又雖云自如未云心實際故無失。問。三
| T2217_.59.0787b02: | 種幻配位方如何。答。字義第四 | 實範 | 云。問。 |
T2217_.59.0787b04: 第二劫。即不思議第三劫乃至如來地之所
T2217_.59.0787b05: 觀也。問。初二幻如次初二劫所觀經文分明。
T2217_.59.0787b06: 何以得知第三幻第三劫乃至如來之所
T2217_.59.0787b07: 觀耶。答。疏云。今此中云深修觀察者。即是
| T2217_.59.0787b08: | 意明第三重。 | ＊乃至 | 復次言深修者。謂得淨 |
T2217_.59.0787b10: 一一縁起皆當以十喩觀之。由所證轉深
| T2217_.59.0787b11: | 故言深觀察也。 | ＊乃至 | 是故唯有如來乃能 |
| T2217_.59.0787b13: | 提心即明十喩者包括始終綜該諸地 | 云 |
| T2217_.59.0787b14: | 云 | 故知第三重幻第三劫得淨心已去乃至 |
T2217_.59.0787b16: 薩。是擧因行人也。釋云佛答修行句非示
T2217_.59.0787b17: 因行乎。況於果位無妄執。何用十喩觀乎。
T2217_.59.0787b18: 答。或云。實示修行相是雖因位軌則所授
T2217_.59.0787b19: 法豈果位無乎。況修上上方便斷微細妄
T2217_.59.0787b20: 執時寧不用此觀乎。又釋論對治行相可
T2217_.59.0787b21: 引證矣。云唯有如來乃能窮此。又下云毘盧
T2217_.59.0787b22: 遮那以上上智觀盡其源底。又云以十縁生
T2217_.59.0787b23: 句作無盡莊嚴。則此意也。私云。可局因歟。
T2217_.59.0787b24: 云菩薩行云修行句故。但祕記釋者上上方
T2217_.59.0787b25: 便句可存因滿也。上云十地究竟故。八九
T2217_.59.0787b26: 十三地如次下中上三品也。因滿果滿爲上
T2217_.59.0787b27: 上方便也。例如菩薩地盡句。故知。因滿斷
T2217_.59.0787b28: 微細得佛果故云至佛果故也。又當卷下
T2217_.59.0787b29: 云補處位斷無明父母之垢故釋論又理無
T2217_.59.0787c01: 斷故不可依無性觀也。但窮此十喩者。因
T2217_.59.0787c02: 行轉齊至佛果故云爾。又下釋者依因十
T2217_.59.0787c03: 縁觀生上上智觀也。又以因十句作果徳
| T2217_.59.0787c04: | 莊嚴也。然疏文次第十喩觀通因果故 | 文 | 此 |
T2217_.59.0787c06: 即是意明第三重等者。鈔云。經深修觀察者。
T2217_.59.0787c07: 對前二劫故名爲深。謂第一劫中即空之幻
T2217_.59.0787c08: 是名爲淺。第二劫中即心幻亦名爲淺。今
| T2217_.59.0787c09: | 第三劫中不思議幻故名深觀也 | 略抄 | 字義 |
| T2217_.59.0787c10: | 第四 | 中川 | 云。第三即不思議幻等云深修觀 |
T2217_.59.0787c12: 已去所證轉深故云深。即是意明第三重者
| T2217_.59.0787c13: | 初義也。謂得淨心已去等者後義也 | 文 |
T2217_.59.0787c15: 心著眞際時自心爲穢。是故感小。自心穢
| T2217_.59.0787c16: | 故佛心應小。故悉地不成。 | ＊乃至 | 自心佛心倶 |
| T2217_.59.0787c17: | 畢竟淨是時有感有應。 | ＊乃至 | 我心地淨本尊 |
| T2217_.59.0787c18: | 月自顯言也 | 文 | 謂行者信水淨則本尊影現 |
T2217_.59.0787c20: 故云持。以加持逆次配感應耳。故即身義
T2217_.59.0787c21: 云。加持者表如來大悲與衆生信心。佛日之
T2217_.59.0787c22: 影現衆生心水曰加。行者心水能感佛日
| T2217_.59.0787c23: | 名持 | 文 |
T2217_.59.0787c25: 等流三身云所喜見身也。能現毘盧遮那是
T2217_.59.0787c26: 自性身故。若約五種法身義者。自性。受用
T2217_.59.0787c27: 等四身皆所現也。法界身爲能現故。故菩提
T2217_.59.0787c28: 心論云。成大毘盧遮那佛自性身･受用身･變
| T2217_.59.0787c29: | 化身･等流身 | 文 | 此文既毘盧遮那外擧四身。 |
| T2217_.59.0788a02: | 自眷屬四種法身住金剛法界宮 | ＊乃至 云云 | 既 |
T2217_.59.0788a04: 引正位經禮懺文成五種法身義。可見九
T2217_.59.0788a05: 字釋矣。又義云。能現所現倶通四種身。且
T2217_.59.0788a06: 約自他利義作能所現假説歟。故二教論
T2217_.59.0788a07: 云。此四種身具竪横二義。横即自利竪則
| T2217_.59.0788a08: | 利他 | 文 |
T2217_.59.0788a10: 如來金剛三乘之幻即是遍一切法界圓壇。
T2217_.59.0788a11: 謂彼法界大曼荼中一一本尊皆是法界幖
T2217_.59.0788a12: 幟。一遍一切名遍一切處。遍一切處論幻
T2217_.59.0788a13: 者。謂遍一切處法界曼荼羅即是如來三密之
T2217_.59.0788a14: 幻。皆本不生。四句求之倶不可得。即不思議
| T2217_.59.0788a15: | 之幻也 | 文 | 字義第四云。疏云。今此境界爲 |
T2217_.59.0788a17: 種種門觀之。生不可得而形聲宛然。即是法
T2217_.59.0788a18: 界。論幻即幻。論法界即法界。論遍一切處
T2217_.59.0788a19: 即遍一切處。論幻故名不可思議幻也。今行
T2217_.59.0788a20: 者於一念淨心中通達如此塵沙四諦。空
T2217_.59.0788a21: 則畢竟不生。有則盡其性相。中則擧體皆常。
T2217_.59.0788a22: 以三法無宗相故名不思議幻。如四諦
| T2217_.59.0788a23: | 者餘一切法門例耳 | 云云 | 十卷本云。即是即 |
| T2217_.59.0788a24: | 即字十 四本無 | 法界論幻即幻論法界。即幻論遍一 |
| T2217_.59.0788a26: | 也 | 云云 | 抄第四云。疏即幻論遍一切處等者 |
| T2217_.59.0788a27: | ＊乃至。云云。 如前引 | 當知即不思議幻有二義。初義 |
| T2217_.59.0788a29: | 亦幻與遍一切處互相即論 | 抄釋後 | 故名不 |
T2217_.59.0788b02: 爲幻。空有性即是法界。圓壇爲遍一切處。
T2217_.59.0788b03: 三法一體隨論異名。今即法界遍一切處
T2217_.59.0788b04: 而論幻故名不思議幻。後義三本皆同。空即
T2217_.59.0788b05: 畢竟不生者八不擧初一。有則盡其性相者。
T2217_.59.0788b06: 十如出初二。中則擧體皆常者。是法界不動
T2217_.59.0788b07: 也。幻有假諦即餘二諦而無＊宗相故云即
| T2217_.59.0788b08: | 不思議幻也 | 云云 | 觀義云。古文點如常。若私 |
| T2217_.59.0788b09: | 訓者即法界論幻 | 乃至 | 即遍一切處論幻。 |
| T2217_.59.0788b10: | 故名不思議幻也 | 云云 | 意顯三諦相即義也。 |
| T2217_.59.0788b12: | 假諦也。遍一切有空不二。既中諦也 | 云云 | 私 |
T2217_.59.0788b14: 若爾訓釋不順文歟。不思議幻名專三諦
T2217_.59.0788b15: 中依幻有故。可云論幻故名不思議幻
T2217_.59.0788b16: 故。故知形聲宛然即是法界者。總先釋有空
T2217_.59.0788b17: 不二義也。論幻即幻者一假一切假義也。論
T2217_.59.0788b18: 法界即法界者一空一切空義也。論遍一切
T2217_.59.0788b19: 處即遍一切處者一中一切中義也。論幻故
T2217_.59.0788b20: 等者不思議三諦中今約不思議假諦故名
| T2217_.59.0788b21: | 不思議幻也 | 爲言 | 故天台釋云。約如明空一 |
T2217_.59.0788b23: 中一中一切中。非一二三而一二三。不縱
| T2217_.59.0788b24: | 不横。名爲實相 | 文 | 又若無是字而有即法 |
T2217_.59.0788b26: 今觀門假爲宗故從彼云不思幻也。故下
| T2217_.59.0788b27: | 釋云。以皆從縁起即空即假即中 | 文 | 既以縁 |
T2217_.59.0788b29: 文。未審
T2217_.59.0788c01: 謂得淨心已去等者。深修觀察第二釋也。淨
T2217_.59.0788c02: 心者初地也。起信論中名淨心地是也。大
T2217_.59.0788c03: 乘義章十云。歡喜地者經中亦名淨心地也。
| T2217_.59.0788c04: | ＊乃至 | 住此地時於眞如中證心清淨名淨 |
| T2217_.59.0788c05: | 心地。又於三寶得清淨信亦名淨心 | 文 | 今 |
T2217_.59.0788c07: 菩提心爲因句也。二地至七地爲大悲句。
T2217_.59.0788c08: 八地已上爲方便句也。故當卷下云。初入
T2217_.59.0788c09: 淨菩提心門見法明道前七地以來爲大悲
T2217_.59.0788c10: 萬行。無功用以去至如來一切智地名大悲
| T2217_.59.0788c11: | 胎藏生 | 略抄 | 疏第二云。初地菩薩得此虚空 |
| T2217_.59.0788c13: | 至第八地以去皆名方便地 | 略抄 | 今釋與正 |
T2217_.59.0788c15: 也。今解意通第二劫。從初地至七地是第
T2217_.59.0788c16: 二劫故。今謂不爾。初釋初地淨菩提心。三句
T2217_.59.0788c17: 中局因句也。後釋通三句。廣亘十地故。若
T2217_.59.0788c18: 初釋八地以上何不云轉深耶。又不思議幻
T2217_.59.0788c19: 是第六無畏也。上文云。即是眞言行者虚空
| T2217_.59.0788c20: | 無垢菩提心也 | 文 | 豈有八地耶。違初地菩 |
T2217_.59.0788c22: 究竟位乎。故知。三劫地前論之耳。問。若爾
T2217_.59.0788c23: 實範義云。即不思議第三劫乃至如來地之
| T2217_.59.0788c24: | 所觀 | 云云 | 如何。答。彼正釋復次通論故云爾。 |
T2217_.59.0788c26: 且如四諦等者。鈔云。且者不盡之辭。如即指
T2217_.59.0788c27: 斥之語。法數誠多。但擧四諦。世界無量。直
| T2217_.59.0788c28: | 示娑婆。蓋取一隅耳。故華嚴四諦品云 | ＊乃 |
| T2217_.59.0788c29: | 至 | 諸佛子。苦聖諦此娑婆世界中或名罪或 |
| T2217_.59.0789a01: | 名逼迫或名變異或名攀縁等 | 乃至 | 諸佛 |
T2217_.59.0789a03: 名趣寂等。諸佛子。此娑婆世界説四聖諦
| T2217_.59.0789a04: | 有如是等四百億十千名 | ＊乃至 | 彼密訓世界 |
T2217_.59.0789a06: 量世界各有無量名。不可備擧。如彼廣説。
| T2217_.59.0789a07: | 故云且如等 | 文 |
T2217_.59.0789a09: 幻得成就時三心究竟。即是祕密行者所求
T2217_.59.0789a10: 果耳。意者心中空･有･中道皆悉不生。以不
| T2217_.59.0789a11: | 生故無有定相。故名不思議幻言也 | 文 | 私 |
T2217_.59.0789a13: 也。凡今一句出三諦相即因成不思議義
T2217_.59.0789a14: 也。不思議三諦有･空･中無定相不隔歴故
T2217_.59.0789a15: 云爾也。天台止觀云。此三諦理不思議。無
| T2217_.59.0789a16: | 決定性 | 文 | 或云。至名爲不思議幻爲復次 |
T2217_.59.0789a18: 不可縷説爲終耳。私云。諸義皆非理。且如
T2217_.59.0789a19: 四諦至達其源底者釋經當於眞言行通
T2217_.59.0789a20: 達作證文也。故云通達如是塵沙四諦。又
T2217_.59.0789a21: 云乃能窮此達其＊源底也。次無垢菩提心
T2217_.59.0789a22: 至明其大歸耳者次下所釋十喩來由也。
T2217_.59.0789a23: 故云且依釋論等耳。故知。故言深觀察也句
T2217_.59.0789a24: 爲復次釋終也
T2217_.59.0789a25: 次無垢菩提心等者。
字義云。言無垢菩提T2217_.59.0789a26: 心者。上云得淨心已去之淨心也。言十喩
T2217_.59.0789a27: 者第三重也。謂所以次第六無畏即第三劫
T2217_.59.0789a28: 淨心即明第三重十喩者。以淨心包始以
T2217_.59.0789a29: 十喩括終。擧所觀顯其他故。始終即諸地
| T2217_.59.0789b01: | 故也 | 云云 | 覺心云。有云。無垢菩提心者十喩以 |
T2217_.59.0789b03: 地無不通。今其次説十喩者如彼菩提心
| T2217_.59.0789b04: | 通始終絯諸位。毎事縁成此觀 | 云云 | 行實 |
| T2217_.59.0789b05: | 多不可説之云意也 | 云云 | 私云。今此十縁生 |
| T2217_.59.0789b06: | 句包括三劫始終綜該信解諸地也 | 爲言 | 凡 |
T2217_.59.0789b08: 故云觸縁成觀也。問。今十喩歴事觀時所
T2217_.59.0789b09: 喩各別耶。答。今經説所喩別也。然於一事
T2217_.59.0789b10: 用多喩何遮之乎。依之第二劫六喩通觀
T2217_.59.0789b11: 頼耶自性。初劫五喩各別如次觀五蘊無性
T2217_.59.0789b12: 等。依之千手儀軌觀諸法虚假通用十喩
T2217_.59.0789b13: 故。又金剛界儀軌觀煩惱等通用五喩。故
T2217_.59.0789b14: 知。通別隨宜耳
T2217_.59.0789b15: 包括始終綜該諸地者。謂今此十縁生句包
| T2217_.59.0789b16: | 括三劫始終綜該信解諸地也 | 爲言 | 凡通三 |
T2217_.59.0789b18: 觸縁成觀也
T2217_.59.0789b19: 御記云
T2217_.59.0789b20: 文永四年六月二十七日於高野山丈六堂
T2217_.59.0789b21: 以傳法大會之談義之次草之畢文永九年
T2217_.59.0789b22: 十二月中旬於醍醐寺中性院誂理性院
T2217_.59.0789b23: 上野公令清書畢自拭老眼加點畢
| T2217_.59.0789b24: | 金剛佛子頼瑜 | 生年四十七 |
T2217_.59.0789b26:
T2217_.59.0789b27:
T2217_.59.0789b28:
T2217_.59.0789b29:
T2217_.59.0789c01:
T2217_.59.0789c02:
T2217_.59.0789c03:
T2217_.59.0789c04: 疏卷第三之二
| T2217_.59.0789c05: | 經謂如幻陽焔等者。智度論第六 | 譬喩義品 | 云。 |
T2217_.59.0789c07: 響如揵闥婆城如夢如影如鏡中像如
| T2217_.59.0789c08: | 化。是十喩爲解空法故 | 文 | 智論疏第二 | 惠影 |
T2217_.59.0789c10: 對也。水月虚空有無相對。如響如城見聞相
T2217_.59.0789c11: 對。如夢如影寢覺相對。如像如化合散相對
| T2217_.59.0789c12: | 文 | 又大品第一序品十 喩文同譬喩品文 | 私云。此十喩與今經十 |
T2217_.59.0789c14: 如化。以影喩替火輪。餘七全同。故云大同
T2217_.59.0789c15: 少異也。嘉祥二諦章下云。什師云。十喩以悟
| T2217_.59.0789c16: | 空。空必待此喩 | 文 | 又不空千手儀軌擧十 |
T2217_.59.0789c18: ○證得一切法如幻如陽炎如夢如影像
T2217_.59.0789c19: 如谷響如光影如水月如變化如因陀
T2217_.59.0789c20: 羅網如虚空。不久滿足十地住法雲地
| T2217_.59.0789c21: | 爲大法師 | 文 | 私云。此中十喩九喩全同論 |
T2217_.59.0789c23: 軌有九喩。幻･陽焔･夢･影像･聲響･光影･水
T2217_.59.0789c24: 月･變化･虚空。法華儀軌有八喩。幻･陽炎･夢･
T2217_.59.0789c25: 影像･響･光影･水月･佛變化。略出經有七喩。
T2217_.59.0789c26: 八炎･幻化･揵闥婆城･空中響･旋火輸･夢･
| T2217_.59.0789c27: | 妄 | 別本次第異 之而幻爲初 | 金剛界儀軌有五喩。幻･焔･ |
T2217_.59.0789c29: 八喩。已上經論異説多少隨宜歟
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