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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59

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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_.59.0775a09: 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_.59.0775a11: 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_.59.0775a13: 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_.59.0775a18: 句不思議法界作無盡莊嚴藏文般若所説
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_.59.0775a26: 得名華嚴。故法華佛慧不異彼故文既云。
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_.59.0775b04: 後約威靈呪驗。屬以祕宗。復何疑哉文此釋
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_.59.0775b12: 文
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_.59.0775b17: 六勿生上足勸。七悉應通達勸略抄
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_.59.0775b24: 佛地。故云度於信解耳文祕藏記云。越三妄
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_.59.0775b27: 四分之一度於信解文私云。疏約因･根･究竟
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_.59.0775c02: 故云度于信解仁也。或信解局因故。屬妄
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_.59.0775c10:   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_.59.0775c12:
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_.59.0775c23: 文今何但答心相耶。答。心相句意廣通染淨
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_.59.0775c28: 今品畢結云。已説淨菩提心諸心相竟文此
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_.59.0776a05: 故經云。復次眞言門等文問。若爾今又釋第
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_.59.0776a11: 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_.59.0776a13: 既聞此教等者。金剛手所聞説文異義不問
T2217_.59.0776a14: 云云觀義云。通指三劫十地文也。題入眞言
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_.59.0776a19: 眞言爲乘超入淨菩提心門文淨菩提心者
T2217_.59.0776a20: 初地也。即上菩薩地義也。故云超入。又
T2217_.59.0776a21: 云。十地説文。復越一劫昇住此地文指此
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_.59.0776b04: 言門上菩薩地文疏第一引大品云。或有菩
T2217_.59.0776b05: 薩初發心時即上菩薩位得不退轉。或有
T2217_.59.0776b06: 初發心時即得無上菩提便轉法輪文大師
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_.59.0776b11: 佛文若爾三劫既約大機一生成佛人。六無
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_.59.0776b18: 有幾許無畏安穩利益處問也云云如何。答。
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_.59.0776b24: 義耳。故當卷下釋具縁品云。然以解二種義
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_.59.0776b28: 之文准此文今經文爲鈍機順常途作説。
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_.59.0776c03: 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_.59.0776c06: 剛頂經略釋云。若能受持思修不經三大劫
T2217_.59.0776c07: 十六生乃至現生證如來大覺位文此文又
T2217_.59.0776c08: 十六大生者二生成佛。現生者一生成佛也
T2217_.59.0776c09: 是三又理趣經開題云。若能受持思修不經
T2217_.59.0776c10: 三大劫十六生乃至現生證如來執金剛
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_.59.0776c13: 宗意可云大機即身成佛小機者後十六生
T2217_.59.0776c14: 成佛＊乃至經云。修此三昧者現證佛菩提。
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_.59.0776c17: 六生成正覺此即小機成佛之證文也文是五
T2217_.59.0776c18: 祕藏記云。眞言菩薩或十六三昧一一次第
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_.59.0776c21: 或有菩薩初發心時即上菩薩位得不退
T2217_.59.0776c22: 轉。又金剛頂經云。＊乃至現世證得歡喜地後
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_.59.0776c25: 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_.59.0776c28: 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_.59.0777a02: 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_.59.0777a04: 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_.59.0777a06: 等文立即身一生補處而已是八私云。依諸
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_.59.0777a11: 即一生成佛。何論時分耶文對顯乘經三
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_.59.0777a17: 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_.59.0777a19: 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_.59.0777a21: 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_.59.0777a24: 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_.59.0777a27: 畏也文又云。有寛狹也。彼但出世心。此通
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_.59.0777b10: 各毎三劫有二無畏。如次相配耳文此釋
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_.59.0777b14: 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_.59.0777b16: 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_.59.0777b19: 生至六處再生解脱故云蘇息無畏也文此
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_.59.0777c02: 闍梨名淺略深奧分二云云六無畏即六重阿
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_.59.0777c09: 歸譬如收彼頑石置在家中取意
略抄		私云。善
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_.59.0777c20: 云。十善戒通五種隨其廣狹有淺深耳文
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_.59.0777c26: 云。時善知識告言＊乃至如佛所説衆生以慳
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_.59.0778a01: 勝上心受八齊法＊乃至文又准此文者。前
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_.59.0778a12: 初力故言一施文又云。由一施食起多思
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_.59.0778a15: 能引多生文
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_.59.0778a21: 無我治彼我倒文如何。答。四念住觀有總
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_.59.0778a27: 皆是苦性。觀一切法空非我性文又別相念
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_.59.0778b04: 十一名雜縁法。通名法故文但總別念住異
T2217_.59.0778b05: 者光云。唯總縁四名此所修。前雜非唯故
T2217_.59.0778b06: 與差別文私云。別相通雜不雜。總相唯雜也。
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_.59.0778b11: 性四種顛倒於身諸扼縛得蘇息處文
T2217_.59.0778b12: 問。四念住中餘三心法。何云身乎。答。疏
T2217_.59.0778b13: 十二云。六識身文身有體･依･聚之義故通
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_.59.0778b16: 三住心也云云私云。善無畏擧十善攝五戒
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_.59.0778b20: 云。如行者住有相瑜伽則名是世間三昧文
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_.59.0778b23: 荼羅行文既云有相觀。即非有相瑜伽乎。
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_.59.0778c07: 文私記第十二云。三十六物。一髮･二毛･三爪･
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&T038790;･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_.59.0778c14: &MT01543;･三十四腦･三十五䐵･三十六精也文
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_.59.0778c23: 文
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_.59.0778c28: 故下結云。於身之扼縛得蘇息處也文
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_.59.0779a08: 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_.59.0779a10: 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_.59.0779a13: 界入時求心皆不可得略抄准此文。第二無
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_.59.0779a21: 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_.59.0779a24: 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_.59.0779a26: 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_.59.0779a28: 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_.59.0779b03: 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_.59.0779b05: 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_.59.0779b07: 取故。蘊於取蘊蘊能生取故名取蘊略抄｣
T2217_.59.0779b08: 捨自色像觀者。鈔云。言捨自色像觀者。自
T2217_.59.0779b09: 色蘊也。像即我也。雙離稱捨文
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_.59.0779b12: 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_.59.0779b14: 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_.59.0779b17: 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_.59.0779b19: 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_.59.0779b22: 五喩意明諸蘊性空文此中以聲聞經成今
T2217_.59.0779b23: 無畏意也。又今蘊無性者。菩提心論云。知
T2217_.59.0779b24: 四大五陰畢竟磨滅深起厭離破衆生執文
T2217_.59.0779b25: 衆生執者即人執也。問。譬説若無樹者影
T2217_.59.0779b26: 由何生文若言蘊不空我滅者法譬不齊
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_.59.0779c03: 本性空文私案。大小合有四重。謂小乘有二。
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_.59.0779c07: 本來涅槃故文前二＊拆法空後二體法空
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_.59.0779c13: 一切過文疏第二
釋之
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_.59.0779c20: 慢等皆永不生。故云一切分段中等也文｣
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_.59.0779c26: 離違順八心終無畏門蘇息處即十縁生
句也文		此法
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_.59.0779c29: 文
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_.59.0780a13: 一劫瑜祇行文疏第二云。如前所説種子･
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_.59.0780a17: 違世八心乃至大乘行者了達諸蘊性空
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_.59.0780a20: 越一劫瑜祇行文私云。准上經文。今幻炎
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_.59.0780b01: 三昧文同今能寄齊云無性無生。似釋寂然
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_.59.0780b05: 三藏不説一切法平等本性寂。＊乃至而成
T2217_.59.0780b06: 實論亦有此喩者引菩薩藏中譬就小乘
T2217_.59.0780b07: 法中釋文今寂然雖但大乘猶是＊拆法空故
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_.59.0780b12: 野馬。行如芭蕉。識如幻文第三喩與今經
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_.59.0780b16: 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_.59.0780b18: 正義同之。濟暹僧都義第六住心攝也。朝譽
T2217_.59.0780b19: 上人義云第五住心攝云云私云。兩僧正説
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_.59.0780b22: 第五住心耶。又大師擧十綱攝衆毛云云何
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_.59.0780b26: 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_.59.0780b28: 極上利根人過中下類故云爾。故義釋云。
T2217_.59.0780b29: 證寂然界深位縁覺云云又大小雖異。偏眞理
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_.59.0780c04: 當約諸蘊本不生故。明種種法門文准此
T2217_.59.0780c05: 文。似縁覺云寂然界歟。然此人無我攝
T2217_.59.0780c06: 故異法無畏耳。又義釋第五十卷本末釋縁
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_.59.0780c10: 名曰極滅語言三昧文准此文疏第七卷文
T2217_.59.0780c11: 亦寂然界名縁覺歟。或又義釋指湛寂云
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_.59.0780c14: 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_.59.0780c16: 五陰法自性不生本來涅槃文故知縁覺智
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_.59.0780c20: 無言説處文但第七卷釋者。我人不生約
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_.59.0780c25: 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_.59.0780c27: 之相深觀察之見一切集法皆是滅法。此
T2217_.59.0780c28: 與聲聞異也文此中能觀行相總別相者。總
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_.59.0781a08: 得二空如犢子部＊乃至下根人也。二者薩
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_.59.0781a11: 也文准此釋。漸過二乘境界者。同寂然上
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_.59.0781a14: 劫滿也文若人執斷位何云滿矣。又義。寂然
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_.59.0781b02: 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_.59.0781b05: 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_.59.0781b09: 者解諸蘊唯心＊乃至非但見有不明亦復
T2217_.59.0781b10: 見空未盡。今以如幻等門照有空不二。而
T2217_.59.0781b11: 人法二空之相亦不當心文准此釋者初劫
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_.59.0781b28: 一道･極無三心也取意私云。經中無第七則
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_.59.0781c11: 三無性極無自性心攝華嚴般若取意又菩
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_.59.0781c22: 釋云。所謂自性無性文初言謂觀自心畢竟
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_.59.0782a05: 疏第二云。若無自性即是本不生文此空智
T2217_.59.0782a06: 生者指經文。即是時極無自性心生也者釋
T2217_.59.0782a07: 也第九心也。故住心論云。等空心初起文般
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_.59.0782a11: 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_.59.0782a13: 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_.59.0782a15: 無自性心生兼第九也。或云智月房此空智
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_.59.0782a26: 乃至而業煩惱具依文
T2217_.59.0782a27: 都無所縛亦無所脱者。經云。於業･煩惱解
T2217_.59.0782a28: 脱而業煩惱具依文疏第二云。行者解脱一
T2217_.59.0782a29: 切業煩惱時即知一切業煩惱無非佛事本
T2217_.59.0782b01: 自無有縛令誰解脱耶文私云。案經･疏意
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_.59.0782b14: 證道同圓耳。大疏抄云。經＊乃至謂觀自心畢
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_.59.0782b17: ＊乃至爾時於有爲無爲界離扼縛得蘇息
T2217_.59.0782b18: 處。即眞言行人得無垢菩提心時位與此齊
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_.59.0782b21: 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_.59.0782b24: 心法用位也文第六無畏出能寄齊心。又分
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_.59.0782b29: 即是＊乃至無相也。上言謂觀自心畢竟空性
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_.59.0782c07: 理智法身。望眞言門是則初門文第八
心也		又云。
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_.59.0782c10: 心時便成正覺。宜其然也文第九
心也		然無相言
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_.59.0782c18: 縁。非謂但空直無所有而已也文私云。遠
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_.59.0782c22: 悉離一切相。離相之相無相不具文顯乘如
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_.59.0782c26: 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_.59.0782c28: 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_.59.0783a07: 以顯修證之淺深也文大疏抄第一云。意珠
T2217_.59.0783a08: 有三時。況内心三妄執。此以外相與内心
T2217_.59.0783a09: 故爾云也文又上釋云。凡有三時。一珠在衢
T2217_.59.0783a10: 路時。二見相雋生時。三洗垢磨瑩時。以此
T2217_.59.0783a11: 三時相配三妄執文私云。此釋未必顯云
T2217_.59.0783a12: 外迹歟。或云。今心相者眞言行者心相故。
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_.59.0783a15: 云。擬顯乘外迹之心相顯密乘修證之心
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_.59.0783a18: 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_.59.0783a23: 密修證也爲言故當卷下文云具縁品然以解
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_.59.0783b04: 羅海會名阿闍梨文私云此中傳教阿闍梨
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_.59.0783b07: 於有相觀中修曼荼羅行文此六無畏阿闍
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_.59.0783b19: 在此中文以三劫淺略文證住心作此釋
T2217_.59.0783b20: 良有以也。意云。已明見顯烟之相可以比
T2217_.59.0783b21: 知密之火性竟爲言又云此淺祕二義下所
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_.59.0783b24: 有相文疏第四云。傳法之人當善識根縁。
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_.59.0783b27: 不順無爲正道而生輕慢略抄又經第七卷
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_.59.0783c01: 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_.59.0783c03: 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_.59.0783c05: 也爲言故疏第四釋有相曼荼云。如來以世
T2217_.59.0783c06: 間因縁事相擬儀況喩不思議法界以俯逮
T2217_.59.0783c07: 郡機。勇進修行自見心明道略抄今擬儀外
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_.59.0783c16: 云更欲如何表示耶。上釋中第二釋初地治
T2217_.59.0783c17: 地行云。從此無有待對出過心量不思議
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_.59.0783c21: 性心菩提心因海煙相而可比知法佛境界
T2217_.59.0783c22: 性海火性也云云又私云。以初地淨菩提心
T2217_.59.0783c23: 之烟相而可比知妙覺自證三菩提之火性
T2217_.59.0783c24: 也爲言
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_.59.0784a01: 文又菩提心論云。既破人法上執。雖能正
T2217_.59.0784a02: 見眞實之智。或爲無始間隔未能證於如
T2217_.59.0784a03: 來一切智智文人法上執者三妄也。故疏第
T2217_.59.0784a04: 一云。初發心時直觀自心。人法戲論淨若虚
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ma@t惠眼破無明昏夜文無明又微細
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_.59.0784a10: 修上上方便斷微細妄執至佛果故文又
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_.59.0784a13: 父母極細之垢亦名治地文無明父母者微
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_.59.0784a20: 位也略抄第二釋意開行配第二無畏。都
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_.59.0784a23: 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_.59.0784a25: 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_.59.0784b03: 重深淺不同文此文意第六無畏於初地論
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_.59.0784b06: 畏云。即是眞言行者虚空無垢菩提心也文
T2217_.59.0784b07: 虚空無垢菩提心是初地徳故。故疏第二云。
T2217_.59.0784b08: 初地菩薩得此虚空無垢菩提心文此等釋
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_.59.0784b14: 菩提心難地文又疏第二釋第三劫行云。行
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_.59.0784b17: 行休息。謂爲究竟。＊乃至爾時十方諸佛同時
T2217_.59.0784b18: 現前而勸喩之。以蒙佛教授故轉生極無
T2217_.59.0784b19: 自性心文兩釋文義既同。明知第三劫在八
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_.59.0784b26: 十六。非次第修行經十六位也文爾者如
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_.59.0784b29: 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_.59.0784c03: 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_.59.0784c07: 二地至佛果爲十重也。故疏下釋云＊乃至
T2217_.59.0784c08: 若生極無自性心得入如上曼荼羅海會。
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_.59.0784c11: 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_.59.0784c14: 畏故成十六重玄義也文但至第二文者
T2217_.59.0784c15: 隣彼釋而釋云。即是初入此信解地。下釋
T2217_.59.0784c16: 至此不思議地乃名眞離二乘地也文第三劫
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_.59.0784c20: ＊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_.59.0784c22: 知第三劫在八地。者教道寄顯之假説。非證
T2217_.59.0784c23: 道修得之實談也。仍無失。或云朝譽今私解
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_.59.0784c26: 羅行文此文無爭指初地。言第六無畏而
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_.59.0785a04: 不同之釋。巧相叶乎云云私云。此義非理。
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_.59.0785a09: 第七八九三種住心也取意問。第二四念住觀
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_.59.0785a13: 於有相觀中修曼荼羅行文然疏第七釋世
T2217_.59.0785a14: 間三昧云。如行者初住有相瑜伽則世間
T2217_.59.0785a15: 三昧文有相觀文同有相瑜伽。然大師以世
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_.59.0785a19: 壽者本不生故明種種法門文既以寂然界
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_.59.0785a22: 矣。義釋云。寂然界是深位縁覺云云。可見
正文		又疏
T2217_.59.0785a23: 第三云。如説觀蘊阿頼耶覺自心本不生即
T2217_.59.0785a24: 攝諸經八識三無性義文八識三無性他縁
T2217_.59.0785a25: 乘法門。故疏第二云。即楞伽･解深密等經八
T2217_.59.0785a26: 識三性三無性皆是此意文故以第五無畏
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_.59.0785a29: 思議境界皆入其中文既以般若攝極無
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_.59.0785b07: 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_.59.0785b09: 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_.59.0785b16: 處觀。即眞言行者本尊三昧衆相現前故文然
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_.59.0785b21: 蘊本不生故明種種法門文又第三卷四心
T2217_.59.0785b22: 義釋者。上擧他縁覺心二心畢且付他縁
T2217_.59.0785b23: 心作釋歟。或云。八識他縁。三無性覺心云云
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_.59.0785c05: 文二者心相句有總別二義。今約總義修行
T2217_.59.0785c06: 等句皆云心相歟。故此品結云。已説淨菩
T2217_.59.0785c07: 提心諸心相竟文
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_.59.0785c10: 地果生也文又云。上品已約種種心相對辨
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_.59.0785c16: 文依此文萬行即方便也。進修方便故
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_.59.0785c21: 係心於本不生際無留所現境云云又云。
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_.59.0785c25: 實鏡云云若此觀至要一向可信。何云不信
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_.59.0786a04: 生際即是法界至極故云云
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_.59.0786a08: 含三意文此文意見於一種十喩含三意
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_.59.0786a12: 者即是意明第三重文又云眞言門修行菩
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_.59.0786a19: 若中説文又智論第六云。復一切聲聞法中
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_.59.0786a22: 文能釋論有五喩。所釋經豈廢其義乎。況
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_.59.0786b05: 議幻者以諸佛聖人比幻文實範阿字義
第四引之		謂以
T2217_.59.0786b06: 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_.59.0786b14: 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_.59.0786b16: 著。當觀察聚沬･泡･芭蕉･陽炎･幻等皆離
T2217_.59.0786b17: 法性文
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_.59.0786b24: 界乃至十縁生句也。謂十縁生句者第二六喩
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_.59.0786b28: 了三界唯心心外更無一法而可得者文今
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_.59.0786c02: 以心深著心實際中云云或本著字下有沒字。
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_.59.0786c08: 故文大師以此文證第八心。故又不思議幻
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_.59.0786c13: 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_.59.0786c17: 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_.59.0786c19: 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_.59.0786c21: 剛頂經中住如實際位云不見於身心住寂
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_.59.0786c24: 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_.59.0786c26: 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_.59.0786c29: 生即是心之實際。心實際亦復不可得。故曰
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_.59.0787a11: 人無自性故起一道如實心。一道如實人
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_.59.0787a14: 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_.59.0787a24: 極文又覺苑釋第二三二劫中各不存二心
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_.59.0787a27: 乘云。大小乘等文又香象釋大･小･一爲三
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_.59.0787b02: 種幻配位方如何。答。a字義第四實範云。問。
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_.59.0787b08: 意明第三重。＊乃至復次言深修者。謂得淨
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_.59.0787b11: 故言深觀察也。＊乃至是故唯有如來乃能
T2217_.59.0787b12: 窮此十喩達其源底。此經所以次無垢菩
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_.59.0787b15: 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_.59.0787c04: 莊嚴也。然疏文次第十喩觀通因果故文此
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_.59.0787c09: 第三劫中不思議幻故名深觀也略抄a字義
T2217_.59.0787c10: 第四中川云。第三即不思議幻等云深修觀
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_.59.0787c13: 初義也。謂得淨心已去等者後義也文
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_.59.0787c16: 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_.59.0787c19: 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_.59.0787c23: 名持文
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_.59.0787c29: 化身･等流身文此文既毘盧遮那外擧四身。
T2217_.59.0788a01: 故又寶鑰下云。是法身大毘盧遮那如來與
T2217_.59.0788a02: 自眷屬四種法身住金剛法界宮＊乃至
云云		既
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_.59.0788a08: 利他文
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_.59.0788a15: 之幻也文a字義第四云。疏云。今此境界爲
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_.59.0788a23: 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_.59.0788a25: 切處即遍一切處論幻。故名不可思議幻
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_.59.0788a28: 兩本義釋其意全同。謂法界與幻互相即論。
T2217_.59.0788a29: 亦幻與遍一切處互相即論抄釋後故名不
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_.59.0788b08: 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_.59.0788b11: 謂法界者眞如法界。即空諦也。幻者幻有。即
T2217_.59.0788b12: 假諦也。遍一切有空不二。既中諦也云云私
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_.59.0788b21: 不思議幻也爲言故天台釋云。約如明空一
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_.59.0788b24: 不横。名爲實相文又若無是字而有即法
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_.59.0788b27: 釋云。以皆從縁起即空即假即中文既以縁
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_.59.0788c04: ＊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_.59.0788c06: 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_.59.0788c11: 胎藏生略抄疏第二云。初地菩薩得此虚空
T2217_.59.0788c12: 無垢菩提心。從二地以去増修大悲萬行。
T2217_.59.0788c13: 至第八地以去皆名方便地略抄今釋與正
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_.59.0788c20: 無垢菩提心也文豈有八地耶。違初地菩
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_.59.0788c24: 所觀云云如何。答。彼正釋復次通論故云爾。
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_.59.0788c28: 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_.59.0789a02: 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_.59.0789a04: 有如是等四百億十千名＊乃至彼密訓世界
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_.59.0789a07: 故云且如等文
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_.59.0789a11: 生故無有定相。故名不思議幻言也文私
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_.59.0789a16: 決定性文或云。至名爲不思議幻爲復次
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。a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_.59.0789b02: 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_.59.0789b04: 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_.59.0789b07: 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_.59.0789b16: 括三劫始終綜該信解諸地也爲言凡通三
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_.59.0789b24:   金剛佛子頼瑜生年四十七
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_.59.0789c05: 經謂如幻陽焔等者。智度論第六譬喩義品云。
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_.59.0789c08: 化。是十喩爲解空法故文智論疏第二惠影
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_.59.0789c12: 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_.59.0789c13: 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_.59.0789c16: 空。空必待此喩文又不空千手儀軌擧十
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_.59.0789c21: 爲大法師文私云。此中十喩九喩全同論
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_.59.0789c27: 妄別本次第異
之而幻爲初		金剛界儀軌有五喩。幻･焔･
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
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