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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59

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T2217_.59.0660a01: 界心即眞而假。眞故無能所異。假故悲爲
T2217_.59.0660a02: 根本。方便滿足名中道也云云
T2217_.59.0660a03: 即此一法界心等者。淨菩提心也。大師第八
T2217_.59.0660a04: 住心。云一法界心一道無爲眞理。即此意矣。
T2217_.59.0660a05: 雖因縁等者。或云。今文菩提心。爲根究竟
T2217_.59.0660a06: 作因縁也。私云。上文釋見心實相云。雖復
T2217_.59.0660a07: 離諸因縁。亦非無因而得成就也文今釋同
T2217_.59.0660a08: 彼。彼既菩提心因縁。此何不爾。意云。一法
T2217_.59.0660a09: 界心雖因縁不生。而不壞因縁。菩提心實相
T2217_.59.0660a10: 生也。以不生故無能所生異。以不壞故非
T2217_.59.0660a11: 只菩提心生。亦無非爲根方便滿足也爲言
T2217_.59.0660a12: 又上釋云。智性種以五義爲縁。至菩提妙
T2217_.59.0660a13: 果。所謂不生不滅之因縁也取意准此文。依
T2217_.59.0660a14: 菩提心因縁生根究竟故。云亦得悲爲根
T2217_.59.0660a15: 等矣。守護經云。如是一切皆以大慈大悲
T2217_.59.0660a16: 而爲根本。方便波羅蜜之所攝受文彼經約
T2217_.59.0660a17: 利他方便故云攝受。今經約自利究竟故
T2217_.59.0660a18: 云滿足矣
T2217_.59.0660a19: 佛已開示淨菩提心等者。云何菩提謂如實
T2217_.59.0660a20: 知自心文也。因此文明三句大宗也。亦得
T2217_.59.0660a21: 悲爲根本方便波羅蜜滿足等是也。又云何
T2217_.59.0660a22: 菩提已下至此文。皆開示淨菩提心也。心
T2217_.59.0660a23: 不在内幷非青非黄等開示菩提心。故次
T2217_.59.0660a24: 下云無量方便皆爲令知識其心。即此意矣｣
T2217_.59.0660a25: 如此經者當知一切修多羅等者。或云。一切
T2217_.59.0660a26: 修多羅者。除大日經其餘顯密諸經也。以今
T2217_.59.0660a27: 經三句攝諸經。不可漏顯密經。故次如釋
T2217_.59.0660a28: 迦所説者。指上一切修多羅也。顯密諸經皆
T2217_.59.0660a29: 釋迦説故。故以大日金剛頂入釋教録。以
T2217_.59.0660b01: 釋迦説例三世佛説也。但至決了説者。其
T2217_.59.0660b02: 中就淺略作此説也。或云。一切修多羅但
T2217_.59.0660b03: 顯經也。顯釋迦説。密法身談故。但不擧金剛
T2217_.59.0660b04: 頂經等者。彼又能開故。同今經不別擧也。
T2217_.59.0660b05: 金剛頂部中又説三句歟。故吽字義云。遮那
T2217_.59.0660b06: 經金剛頂經等説。菩薩人菩提心爲因。大悲
T2217_.59.0660b07: 爲根。方便爲究竟文私云。金剛頂部因行證
T2217_.59.0660b08: 入義即三句故歟。以指守護經歟。或儀軌等
T2217_.59.0660b09: 中有説文歟。又一解云。金剛頂部雖有其
T2217_.59.0660b10: 義無正説故。皆爲所開而入一切修多羅
T2217_.59.0660b11: 也。守護經雖有三句説。釋迦説故又傳宣故
T2217_.59.0660b12: 猶爲所開也。如釋迦説等者。一切經有顯
T2217_.59.0660b13: 密中。於顯中以釋迦説而例餘佛説也。智
T2217_.59.0660b14: 證指歸云。令案。横統之言無所不統。總
T2217_.59.0660b15: 十方三世一切修多羅同歸於三句。本自無
T2217_.59.0660b16: 異轍。明知在一切經後。諸經猶文此經如
T2217_.59.0660b17: 印。以三摩地印印一切諸經爲法佛祕
T2217_.59.0660b18: 藏文私云。若准一切經後文。能開似局今
T2217_.59.0660b19: 經。若依三摩地印。似通金剛頂部。彼又三
T2217_.59.0660b20: 摩地教故
T2217_.59.0660b21: 我説諸法如是者。智證疏抄云。今案。諸法如
T2217_.59.0660b22: 是一切大小諸法。無非此無相菩提心故。今
T2217_.59.0660b23: 此經統開演説令知同轍。故言一切修多羅
T2217_.59.0660b24: 意皆同在此也。可知。一代諸經之根源祕藏
T2217_.59.0660b25: 矣。統攝之義明在此文文私云。我説者。大日
T2217_.59.0660b26: 今説。開會説故云統開演説。所開是大小乘
T2217_.59.0660b27: 諸經法故。且依此釋。我説諸法如是可訓
T2217_.59.0660b28: 矣。或説諸法如是云云意我説大小乘諸
T2217_.59.0660b29: 教皆爲三句爲言又義。通大日釋迦歟。謂
T2217_.59.0660c01: 如此經者等。以今經開顯經也。如釋迦等
T2217_.59.0660c02: 者。約守護經傳宣三句而開餘佛顯經也。
T2217_.59.0660c03: 故又下釋中。以法華及今經爲開會説。可
T2217_.59.0660c04: 思之。問。准上文。諸法者十二處三界等法。
T2217_.59.0660c05: 約彼明心實相故云諸法如是知識其心。若
T2217_.59.0660c06: 爾何云諸經。又今諸文皆明菩提心實相。何
T2217_.59.0660c07: 云三句乎。依之守護經云。我於此諸菩
T2217_.59.0660c08: 薩等大衆之中。説如是法爲淨廣大菩提
T2217_.59.0660c09: 心。爲令一切了知自心故文爾何。答。故
T2217_.59.0660c10: 上文結成此菩提心三種無二與根究竟爲
T2217_.59.0660c11: 因畢。云我説諸法如是。非開會義乎。但守
T2217_.59.0660c12: 護經文。説字貫下句讀之。意云。如是大小
T2217_.59.0660c13: 乘法。爲淨廣大菩提心説也爲言又三句者。
T2217_.59.0660c14: 菩提心三句攝故云爾。或菩提心又有短三
T2217_.59.0660c15: 句故。又明菩提心三句大宗顯故
T2217_.59.0660c16:   建治元年六月比。於高野山以傳法會
T2217_.59.0660c17: 談義之次。逐月馳筆畢。以南都中川法
T2217_.59.0660c18: 泉房令清書畢。同年八月上旬。於醍
T2217_.59.0660c19: 醐寺中正院加點畢。是則勵初心之勸學。
T2217_.59.0660c20: 爲後生之資糧而已
T2217_.59.0660c21:   金剛佛子頼瑜生年五十歳
T2217_.59.0660c22:
T2217_.59.0660c23:
T2217_.59.0660c24:
T2217_.59.0660c25: 大日經疏指心鈔卷第七
T2217_.59.0660c26:
T2217_.59.0660c27:   疏卷第一之七
T2217_.59.0660c28: 經若我若我所者。五見中身見。於五蘊執我
T2217_.59.0660c29: 我所也。我者我身也。以常一主宰義名我
T2217_.59.0661a01: 也謂我見顛倒縁非我五蘊。邪推度執常一
T2217_.59.0661a02: 主宰也。次我所見者。以餘法屬我身也。餘
T2217_.59.0661a03: 法者。我器我瓔珞等僮僕等也。所者所屬。
T2217_.59.0661a04: 餘法屬我物故名我所也。餘法虚假無自
T2217_.59.0661a05: 他所屬。而顛倒推度執我所也。此我見我
T2217_.59.0661a06: 所見。是身見攝也
T2217_.59.0661a07: 若能執所執者。私案。能執者能遍計依他妄
T2217_.59.0661a08: 心也。所執者當情現境上所擧我我所歟。即
T2217_.59.0661a09: 遍計所執也。或又所遍計境歟。若爾能執所
T2217_.59.0661a10: 執。如次依他能取所取歟。即依他見相二分
T2217_.59.0661a11: 也。此二分離心無境。離境無心然離心有
T2217_.59.0661a12: 境離境有心。是我我所能所取也。前二義
T2217_.59.0661a13: 中。所執爲所遍計。聖教無文。又爲我我所
T2217_.59.0661a14: 似重言。然上約我名我有義。顯前我我所
T2217_.59.0661a15: 是所執何失。例如更擧清淨我矣。守護經
T2217_.59.0661a16: 云。若有執受若無執受文未必當今能執所
T2217_.59.0661a17: 執。彼經中無我我所及清淨之文。又准牒
T2217_.59.0661a18: 若我乃至清淨文釋我人壽者等法者。遍計
T2217_.59.0661a19: 能取所取云能執所執歟。或等法言擧依他
T2217_.59.0661a20: 能執歟
T2217_.59.0661a21: 世尊前已廣説等者。前文中雖廣約十二處
T2217_.59.0661a22: 十八界等明心實相。猶有未解者故。再略
T2217_.59.0661a23: 明處界我我所等也又五蘊法前未明故。今
T2217_.59.0661a24: 更開説也。故知。廣説者指前心不在内已下
T2217_.59.0661a25: 文歟。亦爲等者。此釋意釋成前我説諸法等
T2217_.59.0661a26: 決了義也。非通諸文。所以上文中雖云知
T2217_.59.0661a27: 識其心。未云歴何法知識其心。故重約三
T2217_.59.0661a28: 科等法而明決了義也。故知。初釋不爲開
T2217_.59.0661a29: 會説也。後釋局我説已下故。爲決了別説
T2217_.59.0661a30: 也。初句云以下隨文釋。可通二意歟
T2217_.59.0661b01: 或説諸蘊和合中我不可得者。唯蘊無我義
T2217_.59.0661b02: 故。指諸部小乘經也。今經中若色若受想行
T2217_.59.0661b03: 識求不可得等文歟。諸法從縁生都無自性
T2217_.59.0661b04: 者。法空義故指般若等諸大乘説也。今經中
T2217_.59.0661b05: 一切分段中求不可得等文歟。分段者衆縁
T2217_.59.0661b06: 生義故。依之下疏云。乃至一切分段中求不
T2217_.59.0661b07: 可得者。即是摩訶般若等中。歴法廣明者是
T2217_.59.0661b08: 也文彼言諸法實相等者。指事云。於諸經中
T2217_.59.0661b09: 所説實相＊者。與此經中所明心之實相。體
T2217_.59.0661b10: 同而教相異文文私云。而教相異者。彼漸
T2217_.59.0661b11: 次開實相。此直約諸法故。漸頓異故云爾
T2217_.59.0661b12: 也
T2217_.59.0661b13: 然後爲説即心之印者。今此即心印有三意。
T2217_.59.0661b14: 一者法華經也故上釋指法華云。然後如來
T2217_.59.0661b15: 印以實相文又法華經云。爲説實相印文
T2217_.59.0661b16: 准本經幷上疏釋。無爭法華也。凡今文中
T2217_.59.0661b17: 有二節。從如一切經中至更無別理也者。
T2217_.59.0661b18: 先擧小乘三乘漸次教開會之也。次從但
T2217_.59.0661b19: 爲薄福至祕要之藏也者。擧法華開會而
T2217_.59.0661b20: 示異今經決了也。所謂小乘三乘無決了
T2217_.59.0661b21: 義故。擧彼專述開會義故。云彼言諸法實
T2217_.59.0661b22: 相者即是此經心之實相也。又法華雖有開
T2217_.59.0661b23: 會説。異今經決了故。云今經即不如是等
T2217_.59.0661b24: 也。即與直其意異。大師釋云。餘教頓悟根熟
T2217_.59.0661b25: 待時。密乘頓悟。初心凡夫此生證悟文彼根
T2217_.59.0661b26: 熟故。時義契合説即心印。此初心凡夫直示
T2217_.59.0661b27: 故云直約等也。問。何以知法華開會説。又
T2217_.59.0661b28: 所牒經文未見其義耶。答。不能自信作佛
T2217_.59.0661b29: 之釋。正當法華不自信作佛之文。淨諸垢障
T2217_.59.0661c01: 之説。是轉四諦方等洗人法垢穢之意也。
T2217_.59.0661c02: 將護其心文。般若洮汰之謂也。時義契合然
T2217_.59.0661c03: 後爲説即心之印者。四十餘年機根調熟後。
T2217_.59.0661c04: 爲説實相印之義也。文義悉契彼經矣。但
T2217_.59.0661c05: 於經文無法華説者。經文約未開阿含般若
T2217_.59.0661c06: 等。雖明決了義。疏家爲欲顯今經決了
T2217_.59.0661c07: 勝法華故。疏擧之歟。或大師以法華同
T2217_.59.0661c08: 如實知自心故。前段我説諸法如是句兼法
T2217_.59.0661c09: 華歟。疏家探經意今文釋之歟。二者即心
T2217_.59.0661c10: 印今經也。直令知其心即心義故。故疏釋
T2217_.59.0661c11: 云。如來智印即定其心廣分別説文以智印
T2217_.59.0661c12: 即定其心。豈非即心印義乎。今經即不如是
T2217_.59.0661c13: 者。遮前漸次實相。直約已下釋成即心印
T2217_.59.0661c14: 義也。一切經中言不可簡一乘。況諸法無自
T2217_.59.0661c15: 性義。專當花嚴經故。智證疏抄釋此文云。
T2217_.59.0661c16: 今案以此明見一切諸經漸次開實。久默斯
T2217_.59.0661c17: 要之言。竝可入此漸次之門。今此經中歴大
T2217_.59.0661c18: 小諸法開示實相眞實故爲頓覺成佛入如
T2217_.59.0661c19: 實相門決了之故也文此釋心久默斯要之
T2217_.59.0661c20: 法華入漸次門也。但自信作佛者。如實知自
T2217_.59.0661c21: 心義也。淨諸垢障等。約陰界入方便令知識
T2217_.59.0661c22: 其心義。時機契合者。出生義云。大種姓根法
T2217_.59.0661c23: 縁已熟。三祕密教説時正至等文此意矣。或又
T2217_.59.0661c24: 自信作佛淨諸垢障等。重指前漸次實相而
T2217_.59.0661c25: 示爲今經方便之義也。故上釋云。釋迦如
T2217_.59.0661c26: 來及三世佛所説法。無非爲此三句。究竟同
T2217_.59.0661c27: 歸本無異轍取意故智證指歸云。明知在一
T2217_.59.0661c28: 切經後。諸經猶文此經如印。以三摩地印
T2217_.59.0661c29: 印一切諸經。爲諸佛祕藏文三者法華幷今
T2217_.59.0662a01: 經爲即心印歟。經疏同以第三劫爲眞言
T2217_.59.0662a02: 行故。大師又以天台同淨菩提心故。以
T2217_.59.0662a03: 小乘三乘爲所開也。三義中前二義爲勝
T2217_.59.0662a04: 矣
T2217_.59.0662a05: 謂若分段者總擧從縁生法者。問。分段變易
T2217_.59.0662a06: 聖教常言。若言所顯。對若顯色等擧分段
T2217_.59.0662a07: 生死也。況下文擧我我所等。又處界攝無
T2217_.59.0662a08: 爲。彼等非縁生法。若爾何何爲總句乎。
T2217_.59.0662a09: 答。結文既云一切分段中。非隨一也。況復
T2217_.59.0662a10: 守護經云。謂此心性於一切相若形若顯等
T2217_.59.0662a11: 文。大師以今經文同彼文。然於一切相文。
T2217_.59.0662a12: 當今謂若分段句。一切相言豈非總句。疏
T2217_.59.0662a13: 釋以法待因縁生必有差別相故。即此意矣。
T2217_.59.0662a14: 但若言可讀如訓也。又我我所於縁生法
T2217_.59.0662a15: 所起故。無爲依他所依故。且屬衆縁生歟。
T2217_.59.0662a16: 或性宗以上爲無爲體一故。能迷妄心亦云
T2217_.59.0662a17: 遍計所執故云縁生歟。或約多分就依
T2217_.59.0662a18: 他爲總句歟
T2217_.59.0662a19: 當知一切色塵等者。有二意。一者顯形外云
T2217_.59.0662a20: 一切色塵。是表色也。取捨屈伸等非一故云
T2217_.59.0662a21: 一切。是解經境界句中。問。表色是有情攝。
T2217_.59.0662a22: 合掌打縛等令表示内心故。故慈恩釋云表
T2217_.59.0662a23: 謂表示。表自内心示於他故文可在下内
T2217_.59.0662a24: 身五蘊之中。然上文釋今色云。色本非情文
T2217_.59.0662a25: 故大師釋云。謂或顯色或形色若色受想行
T2217_.59.0662a26: 識乃至顯形如文可知。自下即是表色也。取
T2217_.59.0662a27: 捨業用爲作等故文何。答。上擧顯形下擧五
T2217_.59.0662a28: 境。其中間所示色塵非表色。何乎。但色本
T2217_.59.0662a29: 非情者指顯形。非解境界句。況上既釋六
T2217_.59.0662b01: 塵。法境中有心心所法。寧但云非情乎。聲
T2217_.59.0662b02: 字義釋出三色證故。境界句通六塵故。且
T2217_.59.0662b03: 除之也。又内身者。頌疏十一云。第二内外
T2217_.59.0662b04: 門。自身名内。所餘他身非情名外。或約十
T2217_.59.0662b05: 二處辨眼等五根名内。色等五境名外文
T2217_.59.0662b06: 内外分別非一。何爲難矣。又大師釋云。顯
T2217_.59.0662b07: 形色等色。内外依正具文表色通器界歟。然
T2217_.59.0662b08: 彼依正不二故云爾歟。或今教意。三摩耶身
T2217_.59.0662b09: 等有發心修行義故云爾。二者青黄長短等
T2217_.59.0662b10: 二十種色。對顯形云一切色塵也。其體雖
T2217_.59.0662b11: 一開合異故。故倶舍云。色二或二十文既云
T2217_.59.0662b12: 色本非情故。上六塵擧非情邊。准大乘意。
T2217_.59.0662b13: 法境中今取極略極迥等。而非取心心所
T2217_.59.0662b14: 等歟。下五蘊有情故。情非情相對。若不爾
T2217_.59.0662b15: 似繁重歟。守護經云。謂此心性於一切相。
T2217_.59.0662b16: 若形若顯若復色蘊受想行識。若復色塵聲
T2217_.59.0662b17: 香味觸。若有執受若無執受。若十二入若十
T2217_.59.0662b18: 八界。如是等法觀察推求。竟不可得文私云。
T2217_.59.0662b19: 若復色塵等文當今境界句。然不擧法境。
T2217_.59.0662b20: 可思之。或書寫誤歟。般若寺抄云。蘊處界
T2217_.59.0662b21: 中及三界男女顯色形色迥色表色中。皆不
T2217_.59.0662b22: 可得言也文准此釋。一切色塵中亦攝法處
T2217_.59.0662b23: 迥色歟
T2217_.59.0662b24: 乃至現在一念識者。問。今此一念者。妄心歟
T2217_.59.0662b25: 眞心歟。答。可妄心歟。所以然者。凡今宗意
T2217_.59.0662b26: 雖直約諸法令識其心。爲令觀心易成。
T2217_.59.0662b27: 且指一念妄心也。謂於三科簡却界入。復
T2217_.59.0662b28: 於五蘊中。除四蘊取識蘊。從麁至細漸略
T2217_.59.0662b29: 義豈眞心乎。又蘊不攝無爲性相所判故。天
T2217_.59.0662c01: 台指要釋一念三千云。的指一念。即三法
T2217_.59.0662c02: 妙中特取心法也。應知心法亦就迷就事
T2217_.59.0662c03: 而辨文天台既談事具三千。祕宗豈述眞心
T2217_.59.0662c04: 三諦乎。所謂衆生念念妄心。悉從縁生故即
T2217_.59.0662c05: 假也。縁生無性故即空也。此空有即不二故
T2217_.59.0662c06: 即中也。此三諦遠離斷常一異等戲論故。云
T2217_.59.0662c07: 遠離戲論也。此三諦即a字有空不生三義
T2217_.59.0662c08: 故。云至於本不生際也。此一念三諦義同天
T2217_.59.0662c09: 台一念三千。故大師以如實知自心證第八
T2217_.59.0662c10: 住心。云一念心中即具三諦。以此爲妙文
T2217_.59.0662c11: 天台十不二門云。良由無始一念三千以三
T2217_.59.0662c12: 千中生陰二千爲正。國土一千屬依。依正
T2217_.59.0662c13: 既居一念一心。豈分能所。雖無能所依正
T2217_.59.0662c14: 宛然文
T2217_.59.0662c15: 已説觀諸法實相次明觀於我相者。諸法局
T2217_.59.0662c16: 依圓不通我歟。百法論云。何等一切法。云
T2217_.59.0662c17: 何爲無我文准此釋者。若能執所執＊遍計
T2217_.59.0662c18: 所執能取所取歟。若不爾者何云但有假名
T2217_.59.0662c19: 矣
T2217_.59.0662c20: 如長爪梵志等者。智論第一云。舍利弗舅
T2217_.59.0662c21: 摩訶倶絺羅。與姉論義不如婦。倶絺羅思
T2217_.59.0662c22: 惟。非姉力必懷智人。未生乃爾。及生長如
T2217_.59.0662c23: 何生憍慢心。出家作梵志入南天竺。始讀
T2217_.59.0662c24: 經書自誓願言。我不剪抓讀十八種經書。
T2217_.59.0662c25: 人見抓長號長爪梵志。是人以種種經書智
T2217_.59.0662c26: 惠力故。摧伏諸論師已直向佛所。面語佛
T2217_.59.0662c27: 言。瞿曇我一切法不受。佛問長爪。汝一切
T2217_.59.0662c28: 法不受。是見受不。佛所質義。汝已飮邪見
T2217_.59.0662c29: 毒言一切法不受。是見汝受不。爾時長爪
T2217_.59.0662c30: 梵志。如好馬見鞭影即覺便著正道。愧慚
T2217_.59.0663a01: 低頭如是思惟。佛置我兩處負門中若我
T2217_.59.0663a02: 説是見我受。是負處門麁故衆多人所共知。
T2217_.59.0663a03: 云何自言一切法不受今受是見。此現前妄
T2217_.59.0663a04: 語。是麁負處門。衆人所共知。第二負門細。
T2217_.59.0663a05: 我欲受之以少有知者故作是念已答佛
T2217_.59.0663a06: 言。瞿曇一切法不受。是見亦不受。佛語梵
T2217_.59.0663a07: 志。汝不受一切法。是見亦不受則無所受。
T2217_.59.0663a08: 與衆人無異。何生憍慢。長爪自知負處即
T2217_.59.0663a09: 於佛智起敬信得阿羅漢取意私云。雖作
T2217_.59.0663a10: 是見亦不受之答長爪意雖受之恐麁負
T2217_.59.0663a11: 處故擧不受答。今約彼意許故而受是
T2217_.59.0663a12: 見。論云我顯受之。可思之
T2217_.59.0663a13: 今亦如是取著觀空等者此文有二意。一云
T2217_.59.0663a14: 以前外道清淨計類例長爪見也。如者譬
T2217_.59.0663a15: 喩義也。疏第二。以觀空智惠不離斷常同
T2217_.59.0663a16: 長爪見故云云一云如長爪等者即擧作清
T2217_.59.0663a17: 淨計外道也。如者指事也。今亦下擧行者觀
T2217_.59.0663a18: 空智歟。然二義中前義爲勝。生是清淨想者
T2217_.59.0663a19: 依經清淨文故彼豈行者想乎。況長爪見不
T2217_.59.0663a20: 計涅槃之故。即於以下明行者觀心也｣
T2217_.59.0663a21: 即是摩訶般若等者。釋經乃至言也。上雖
T2217_.59.0663a22: 擧我我所二科法未示六度萬行等故
T2217_.59.0663a23: 云乃至也。故釋云。當知六度萬行乃至心亦
T2217_.59.0663a24: 不可得文一切分段句准謂若分段句應總
T2217_.59.0663a25: 句故。問。摩訶般若所明廣通三科等。何唯
T2217_.59.0663a26: 云六度等讓彼矣。如於陰界入等文非指般
T2217_.59.0663a27: 若所明乎。答。陰界入義亦雖大品所明。彼
T2217_.59.0663a28: 義既讓毘曇故。今以彼爲例而指大品六
T2217_.59.0663a29: 度萬行也。當知句端此意矣。況所牒既乃至
T2217_.59.0663b01: 以下句。不可通上三科也。一切分段句雖
T2217_.59.0663b02: 通三科。今約六度萬行邊故。一切總持三
T2217_.59.0663b03: 昧者疏第十二云。百八三昧五百陀羅尼門
T2217_.59.0663b04: 文總持陀羅尼梵漢不同也
T2217_.59.0663b05: 是心常樂我淨等者下所擧八倒歟抄云。八
T2217_.59.0663b06: 者。外道謂世間爲常樂我淨爲四。二乘謂
T2217_.59.0663b07: 永寂爲涅槃則無常樂我淨。爲復四倒文
T2217_.59.0663b08: 若依此釋所離妄倒也。又起信論釋本覺
T2217_.59.0663b09: 徳云。常樂我淨義故文又釋所對染云。非常
T2217_.59.0663b10: 非樂非我非淨文釋論云。此四種過以對量
T2217_.59.0663b11: 本覺體中四種功徳云云若依此釋擧四徳
T2217_.59.0663b12: 四患歟
T2217_.59.0663b13: 復次如聲聞等者。或云。此文大分二段。謂祕
T2217_.59.0663b14: 密頓悟二門也。上文雖明此意未分祕密
T2217_.59.0663b15: 頓悟二門故。今更分別此二義也。或云。此
T2217_.59.0663b16: 釋對聲聞位顯眞言行者法明道分位也云
T2217_.59.0663b17: 云私云。前開小乘三乘漸次門而爲今心實
T2217_.59.0663b18: 相也。故上釋云。或説諸蘊和合中我不可
T2217_.59.0663b19: 得。或説諸法從縁生都無自性。彼言諸法
T2217_.59.0663b20: 實相者即是此經心之實相云云此意矣。然今
T2217_.59.0663b21: 釋意對小乘三乘觀修而明眞言行者觀行
T2217_.59.0663b22: 也。未必開會義矣。所以對聲聞我不可得
T2217_.59.0663b23: 而明眞言心不可得又對三乘漸修而顯眞
T2217_.59.0663b24: 言頓悟也。或又次上釋陰界入義讓毘曇六
T2217_.59.0663b25: 度萬行等指般若。今釋對毘曇顯祕要義
T2217_.59.0663b26: 對般若示頓悟旨矣。戒定智惠者般若所
T2217_.59.0663b27: 説六度等故。問。不可得言雖同我與心其體
T2217_.59.0663b28: 別。何爲例准乎。答。心上執遮之准我不可
T2217_.59.0663b29: 得歟。猶如三無性矣。問。依圓無性空其
T2217_.59.0663c01: 體若爾今又心體可空乎。答。彼無性體空執
T2217_.59.0663c02: 空兩門諍歟。然雖體空所遣是所執故。今又
T2217_.59.0663c03: 遮情門故。當執空義歟。若約第四重無相
T2217_.59.0663c04: 者體空義何無矣
T2217_.59.0663c05: 於八直道中等者。智論八直道文八直道者
T2217_.59.0663c06: 八正道歟。直正義同故。准小乘性相八正道
T2217_.59.0663c07: 在見道位中。法眼淨又見道得益故。倶舍云。
T2217_.59.0663c08: 修道位中近菩提位助覺勝故説七覺増。
T2217_.59.0663c09: 見道位中速疾而轉道行勝故説八聖道増
T2217_.59.0663c10: 文若依大乘者七覺見道八正修道也。然玄
T2217_.59.0663c11: 賛釋云。此八正道。別修行相雖在修道。體
T2217_.59.0663c12: 實通餘見無學道。世尊應無八正道故文
T2217_.59.0663c13: 大小乘意大異。然今依小乘意歟。問。若爾
T2217_.59.0663c14: 法眼淨小乘得益。何下云大菩提道中得法
T2217_.59.0663c15: 眼淨乎。答。法華經既有法眼淨益。何但小
T2217_.59.0663c16: 乘矣。今經意初地法明道云法眼淨。除蓋障
T2217_.59.0663c17: 三昧云遠塵離垢歟。又設雖法眼淨非法
T2217_.59.0663c18: 明道。此位得彼益歟。疏下文中以初地法
T2217_.59.0663c19: 明道類聲聞見道。故嘉祥義疏云。法眼淨有
T2217_.59.0663c20: 二。一者小乘是初果。二大乘是初地。此難
T2217_.59.0663c21: 知也文又同師仁王疏云。無量人衆皆得法
T2217_.59.0663c22: 眼淨謂始證初地云云妙樂疏記名同義殊
T2217_.59.0663c23: 文道暹釋引莊嚴論判初地耳。故知今法眼
T2217_.59.0663c24: 淨是初地得益也。又義疏云。但衆經多明法
T2217_.59.0663c25: 眼淨。是小乘而聞大乘。作悟小果者。有人
T2217_.59.0663c26: 鈍根雖聞大法。無巧方便故證小果文天
T2217_.59.0663c27: 台釋云。法眼淨名通於大小。無生忍名唯局
T2217_.59.0663c28: 在大文
T2217_.59.0663c29: 如餘遠離方便諸菩薩等者。或云。今此菩薩
T2217_.59.0664a01: 者顯三乘一乘菩薩也。一乘又經遠劫故。故
T2217_.59.0664a02: 大師今經開題云。佛華法華牛時歴三大＊云
T2217_.59.0664a03: 云又云。告成三大爲限云云漸次頓悟顯密
T2217_.59.0664a04: 差異故。先師云。經疏幷儀軌等説皆顯云三
T2217_.59.0664a05: 乘密云一乘。故疏第九云。略説法有四種。
T2217_.59.0664a06: 謂三乘及祕密乘文又五祕密經云。若於顯
T2217_.59.0664a07: 教修行者久經三大無數劫或證七地迴
T2217_.59.0664a08: 向二乘道果取意若非三乘。何有七地退
T2217_.59.0664a09: 之義矣。就中人法二空觀專第二劫行也。
T2217_.59.0664a10: ＊故疏第二釋第二劫行云。人法二空之相
T2217_.59.0664a11: 亦不當心文又超度人法有無二障云云又
T2217_.59.0664a12: 心之影像又第二劫也。故疏第七云。觀蘊阿
T2217_.59.0664a13: 頼耶乃至覺自心時。約心之影像本不生
T2217_.59.0664a14: 故明種種法門云云大師八九二心同淨菩
T2217_.59.0664a15: 提心故。又頓中有顯密故屬頓悟歟。又經
T2217_.59.0664a16: 疏等意約天竺流傳宗故不許顯一乘歟。
T2217_.59.0664a17: 私云。漸頓雖異所到一處。故第二卷云。舟車
T2217_.59.0664a18: 神通至到一處文彼方便對治第三劫故顯一
T2217_.59.0664a19: 乘也。次下釋入佛智惠有無量方便門云云
T2217_.59.0664a20: 入佛智方便豈非一乘乎。顯一乘非直觀
T2217_.59.0664a21: 自心而漸次實相門故云心影像無失。又
T2217_.59.0664a22: 三乘者小乘三乘一乘也。例如云通達三乘
T2217_.59.0664a23: 矣。心之影像者相似觀智。是初地淨菩提心
T2217_.59.0664a24: 眞證觀智之影像故歟。猶如釋論三賢相似
T2217_.59.0664a25: 觀智菩薩云幻化影像菩薩。今名即心幻即
T2217_.59.0664a26: 此意矣。又義。三乘教談諸識所變影像故
T2217_.59.0664a27: 云爾也
T2217_.59.0664a28: 入佛智惠有無量方便門等者。顯密相對也。
T2217_.59.0664a29: 下文擧喩中。冶人消石成金。神通者土木
T2217_.59.0664b01: 即成金。此意矣故守護經釋云。凡餘顯家入
T2217_.59.0664b02: 佛智惠有無量方便門。今此宗菩薩直以淨
T2217_.59.0664b03: 菩提心爲門。若入此門即是初入一切如
T2217_.59.0664b04: 來境界故遮顯家方便門而得一之名文
T2217_.59.0664b05: 私云。一者彼經第一清淨光明門。即當今
T2217_.59.0664b06: 經法明道也。一切如來境界者。彼經一切智
T2217_.59.0664b07: 智諸佛境界。甚深三昧即今經除蓋障三昧
T2217_.59.0664b08: 也
T2217_.59.0664b09: 如彌勒開樓閣門等者。出華嚴經中具如先
T2217_.59.0664b10: 引
T2217_.59.0664b11: 生大惠光明等者。三句釋法明道三字也。謂
T2217_.59.0664b12: 法者所照法性。明者能照智明也。行者起大
T2217_.59.0664b13: 惠而照法性。是行者所修行也。以此行見
T2217_.59.0664b14: 古佛所行之道故。故起信論云。謂一切諸
T2217_.59.0664b15: 佛所證之道一切菩薩發心修行趣向義故文
T2217_.59.0664b16: 謂法之明。法明道故二倶依主也。下照見心
T2217_.59.0664b17: 明道者。心是能照智體也。心即明也。持業立
T2217_.59.0664b18: 名心名之道故。意取道故。爲所照也。彼上
T2217_.59.0664b19: 文凡夫二乘不見古佛所行路。簡彼而云
T2217_.59.0664b20: 見心明道故知意取道也。今三字各別釋
T2217_.59.0664b21: 故以明爲能照耳。或心法並擧故疏第五
T2217_.59.0664b22: 云。若入此淨菩提門則見心法明道。所謂
T2217_.59.0664b23: 古佛大菩提道文實範上人云。法明道者。法
T2217_.59.0664b24: 者法性無量法性。明者光明大惠光明。道者
T2217_.59.0664b25: 諸佛所行之道。謂此菩薩淨菩提心。以覺心
T2217_.59.0664b26: 自本不生際故。其心能生普照法性。以大
T2217_.59.0664b27: 惠光明而見諸佛所行之道。故其心名法
T2217_.59.0664b28: 明道也云云
T2217_.59.0664b29: 菩薩住此道時等者。此道者法明道。謂住法
T2217_.59.0664c01: 明道即得除蓋障定故。云煩惱業苦皆悉除
T2217_.59.0664c02: 滅歟。問。經云。菩薩住此修學等。疏云小用
T2217_.59.0664c03: 功力等住法明道。後更修而非云得三昧
T2217_.59.0664c04: 耶。答。除蓋障定名依除五蓋障。然五蓋障
T2217_.59.0664c05: 或云不入佛法或云不得聽法。若不除彼
T2217_.59.0664c06: 障云何得法明道。又明暗相違法。住法明
T2217_.59.0664c07: 道位蓋障猶存。但經疏文者雖定惠倶時且
T2217_.59.0664c08: 約三昧邊爲顯頓悟義遮如常遠劫漸修
T2217_.59.0664c09: 云不久小功也。故經下文云。住此除一切
T2217_.59.0664c10: 蓋障菩薩信解力故不久勤修滿足一切佛
T2217_.59.0664c11: 法文此又住三昧勤修滿法明道等之義
T2217_.59.0664c12: 歟。一切佛法中可有法明道故。又守護經
T2217_.59.0664c13: 釋云若諸菩薩如是了知即得成就第一清
T2217_.59.0664c14: 淨＊光法明門大日經初
法明道		任運得此不可思
T2217_.59.0664c15: 議一切智智諸佛境界甚深三昧。大日經言。菩
薩住此修學不
T2217_.59.0664c16: 久勤苦便得除
一切蓋障三昧		若諸菩薩住是三昧一切佛法
T2217_.59.0664c17: 不作功用任運成就大日經云。住此除一切蓋障
菩薩○滿足一切佛法略抄
T2217_.59.0664c18: 既云任運成就。未必更修歟。或云。文點可
T2217_.59.0664c19: 讀菩薩住此云云疏文讀云因淨菩提心照
T2217_.59.0664c20: 明諸法故云云問。法明道何位＊耶。答。般若僧
T2217_.59.0664c21: 正云。問。何位爾名。答。眞言行者第十祕密莊
T2217_.59.0664c22: 嚴住心也。若配餘教者等覺位行相耳。問。
T2217_.59.0664c23: 以何可知此等覺位也。答。即説五障也。
T2217_.59.0664c24: 已次云當知行人則是位同大覺也文私云。此
T2217_.59.0664c25: 意等覺妙覺一佛二名故作此釋歟。然初地
T2217_.59.0664c26: 分證位也。第二卷中菩提心爲因判初地。故
T2217_.59.0664c27: 又第七釋云。到修行地即是淨菩提心初法
T2217_.59.0664c28: 明門例如聲聞見諦以後入修道位也文既
T2217_.59.0664c29: 同聲聞見道定知初地也。又禪要釋得除
T2217_.59.0665a01: 蓋障三昧位云。得此三昧者名爲地前三
T2217_.59.0665a02: 賢文准此文。地前也。然彼且就伏位云爾
T2217_.59.0665a03: 歟。＊故彼要次下釋云依此。漸進遍周法界
T2217_.59.0665a04: 者如經所説名爲初地文經者指令經歟｣
T2217_.59.0665a05: 譬如有人等者。法譬相配者。從有人至命
T2217_.59.0665a06: 終譬從妄起煩惱業苦。又合中八萬四千煩
T2217_.59.0665a07: 惱也。從以明燈至塗相譬菩薩住此道時。
T2217_.59.0665a08: 合中因淨至三昧是也。從其人至喜樂譬
T2217_.59.0665a09: 清淨除滅也。合中見八萬至門故是也。合
T2217_.59.0665a10: 中小用功力者釋經修學不久勤苦。合譬中
T2217_.59.0665a11: 良醫診之引至傷處也。但彼知識教誘此自
T2217_.59.0665a12: 修行功。自他雖異倶除障法明縁力也。故知
T2217_.59.0665a13: 准譬説意小功力是非法明以後之行也｣
T2217_.59.0665a14: 是中障有五種等者。此五障釋經一切蓋障
T2217_.59.0665a15: 也。故知一切蓋障言通五障總名也。然理趣
T2217_.59.0665a16: 經云。一切蓋障及煩惱障法障業障文及字
T2217_.59.0665a17: 起盡一切蓋障似爲別障。下三障是今五障
T2217_.59.0665a18: 中三也。若爾四障歟。或總別合論實三障歟。
T2217_.59.0665a19: 般若寺抄五障中注前三云。以上煩惱障也。
T2217_.59.0665a20: 注後二云。以上所知障也云云或云。初三障
T2217_.59.0665a21: 即三道。後二障業苦隨義離分立此歟。又此
T2217_.59.0665a22: 五障雖一人所具。且令人易知故約別人
T2217_.59.0665a23: 明之也。或雖皆具有約偏増示之云云私
T2217_.59.0665a24: 云。隨人具闕有不同歟。又生障約異熟果
T2217_.59.0665a25: 邊立之後二障依等流増上果開之歟。謂
T2217_.59.0665a26: 法障不得聽法。依障法之縁。第五妨修般
T2217_.59.0665a27: 若依差他道機。皆今生果似前業故。故唯
T2217_.59.0665a28: 識疏第八云。或似先業後果隨轉者。即無記
T2217_.59.0665a29: 果與自業相似與不善爲同類也。唯此
T2217_.59.0665b01: 一法非餘。皆是假説。實増上果。然假名等
T2217_.59.0665b02: 流。非同性果故。以異性法非同類故。由
T2217_.59.0665b03: 令他命短自命亦短相似之義假名等流
T2217_.59.0665b04: 實業所感文。演祕云。唯此一法等者。唯此
報業相似一法假説等流。文		准此
T2217_.59.0665b05: 今又因果相似假名等流。實増上果。實業
T2217_.59.0665b06: 所感故。故知實是生障攝理趣釋中以法障
T2217_.59.0665b07: 攝餘二障開合隨宜歟。又依華嚴地持等
T2217_.59.0665b08: 約引滿果開立歟
T2217_.59.0665b09: 謂根本煩惱等者。疏第二云。由無明故生
T2217_.59.0665b10: 五根本煩惱心。乃至若更約上中下九品等
T2217_.59.0665b11: 乃至成八萬塵勞文私云。五根本爲初五度
T2217_.59.0665b12: 再數成百六十心。此百六十心約九品離分
T2217_.59.0665b13: 成八萬四千也。倶舍論。以十煩惱爲本展
T2217_.59.0665b14: 轉開増成八萬四千也
T2217_.59.0665b15: 造諸重罪者。疏第十七云。如聲聞有四重
T2217_.59.0665b16: 禁戒於此中乃至是偸蘭遮非重禁也○
T2217_.59.0665b17: 如前三世無障礙戒中。先令不捨三寶又
T2217_.59.0665b18: 令不捨菩提心。此即菩薩眞四重禁也文私
T2217_.59.0665b19: 云。顯乘律藏所判。聲聞四重婆羅夷非偸
T2217_.59.0665b20: 蘭遮。然對自宗四重禁彼猶偸蘭也爲言偸蘭
遮此
T2217_.59.0665b21: 云大障善道。能障善道堕惡道＊婆羅
夷此云斷頭。若犯此法不成比丘故		或云。今釋對
T2217_.59.0665b22: 堅住菩提心戒之人故作是説。然就今釋
T2217_.59.0665b23: 未發心眞言行人不可犯四重矣
T2217_.59.0665b24: 無暇之身者。八無暇之身也。即八難也。故梵
T2217_.59.0665b25: 網古迹下云八難者有説八無暇也。謂三惡
T2217_.59.0665b26: 趣北州長壽天生盲生聾世智辨聰佛前佛
T2217_.59.0665b27: 後。彼無修道故名八無暇亦名爲難。彼是
T2217_.59.0665b28: 報障文私云。報障與生障名異義同也。無
T2217_.59.0665b29: 修道故等者。惡趣受苦無間。北州等受樂無
T2217_.59.0665c01: 間。無佛道修行之餘暇義歟。無垢稱經第
T2217_.59.0665c02: 五云。七以説除八無暇法普攝一切無眼有
T2217_.59.0665c03: 情文
T2217_.59.0665c04: 兩不和合等者。智論第六十八兩不和
合品		云。復
T2217_.59.0665c05: 次須菩提。聽法人欲書持般若彼羅蜜讀誦
T2217_.59.0665c06: 問義正憶念。説法人懈惰不欲爲説。當知
T2217_.59.0665c07: 是菩薩摩訶薩摩事也。須菩提。説法之人心
T2217_.59.0665c08: 不懈惰欲令書持般若波羅蜜聽法者不
T2217_.59.0665c09: 欲受之。二心不和。當知是爲魔事○釋
T2217_.59.0665c10: 云。一切有爲法因縁和合故生。衆縁離則無
T2217_.59.0665c11: ○聽法人信等五善根發故欲書持般若乃
T2217_.59.0665c12: 至正憶念。説法者五蓋覆心故不欲説等文
T2217_.59.0665c13: 私云。書持般若乃至正憶念云修般若也。所
T2217_.59.0665c14: 知者修般若也。今障彼故云所知障歟。聽
T2217_.59.0665c15: 聞正法是十法行隨一。故中邊論云。講説聽
T2217_.59.0665c16: 聞讀誦書寫供養轉施思惟受持修習十修法
T2217_.59.0665c17: 行各差別故文若爾聽聞既有。書寫受持等
T2217_.59.0665c18: 不爾乎。答。智論同卷云。或時師慈悲心發故
T2217_.59.0665c19: 欲令書持般若。弟子信等五善根鈍不發
T2217_.59.0665c20: 故著世間樂故不欲受書持乃至正憶念。
T2217_.59.0665c21: 少多聽受讀誦不能究竟成就故。但名聽
T2217_.59.0665c22: 法文大品魔事品者雖兩不和合品所説。兩
T2217_.59.0665c23: 不和合義説菩薩魔事故。今疏從所説云
T2217_.59.0665c24: 魔事品也。例如淨影之釋云七漏之義如
T2217_.59.0665c25: 七漏經。涅槃經説七漏故云爾耳
T2217_.59.0665c26: 去來睡寤等者。問。睡眠是第六識有漏心相
T2217_.59.0665c27: 應法。淨菩提心第八無漏心。何倶起。又昧
T2217_.59.0665c28: 略爲性障觀爲業。豈與大惠倶起。又唯欲
T2217_.59.0665c29: 界繋法非定相應。何與除障三昧相應。又
T2217_.59.0666a01: 淄州釋云。除五蓋故無睡眠文何。答。第八
T2217_.59.0666a02: 識發心未定。設許非純無漏。有漏散心位何
T2217_.59.0666a03: 不倶起矣。餘師釋非今五蓋障歟。准相宗
T2217_.59.0666a04: 八地已上第六識純無漏。七地以前通有漏
T2217_.59.0666a05: 心故可有睡眠歟。智論七十三明阿毘拔
T2217_.59.0666a06: 致菩薩云。復次須菩提。菩薩摩訶薩乃至夢
T2217_.59.0666a07: 中亦不行小善道文既云夢中。阿毘拔致
T2217_.59.0666a08: 位可有睡眠也。或容有釋歟。非實有睡眠
T2217_.59.0666a09: 歟
T2217_.59.0666a10: 即與諸佛菩薩同等住者。謂初地淨菩提心
T2217_.59.0666a11: 位得佛智一分故云爾。故釋論云。初地菩
T2217_.59.0666a12: 薩内得正智外得後智。一分智用與如來
T2217_.59.0666a13: 等文今位同大覺者此意矣。若不爾者何云
T2217_.59.0666a14: 然非究竟乎。問。法譬相對。月體是得佛譬
T2217_.59.0666a15: 也。尤可約智體也。況菩提心論明十六大
T2217_.59.0666a16: 生。又約月體圓闕耶。答。若依月體無増減
T2217_.59.0666a17: 義。具縛猶同等。何云分同。次下然亦明漸漸
T2217_.59.0666a18: 増文約明用一分論同等也。例如釋論中無
T2217_.59.0666a19: 明用因位雖斷體唯佛斷。今又約智用也。
T2217_.59.0666a20: 菩提心論。彼約月體増減故云圓滿無礙。
T2217_.59.0666a21: 今云明漸漸増。彼此意殊歟。或又彼論云。其
T2217_.59.0666a22: 一分明相等文彼又約明用歟。又法譬相對
T2217_.59.0666a23: 者。然字上下相對分明。上法擧用譬擧體。
T2217_.59.0666a24: 下譬分滿倶擧法但示究竟。法譬互顯歟。或
T2217_.59.0666a25: 又亦字所顯體位許一分明用歟。或云。若
T2217_.59.0666a26: 約本有邪定猶具始覺智用起時本覺智體
T2217_.59.0666a27: 分顯故。體用倶得佛名歟。或理云體智總
T2217_.59.0666a28: 爲用歟
T2217_.59.0666a29: 乃至第十五日等者。智論九十四云。如月
T2217_.59.0666b01: 十五日。雖同爲月。十四日不能令動大海
T2217_.59.0666b02: 水潮。菩薩亦如是。雖有實智惠清淨。不能
T2217_.59.0666b03: 具足諸佛法故不能動一切十方衆生。月
T2217_.59.0666b04: 十五日光明盛滿時能令大海水潮。菩薩成
T2217_.59.0666b05: 佛亦如是。放大光明能照十方國土衆生
T2217_.59.0666b06: 也云云
T2217_.59.0666b07: 三十六倶胝趣者疏第十一云。如大乘中説
T2217_.59.0666b08: 欲界有三十六處文今又明三十六倶胝性
T2217_.59.0666b09: 類。或云嗔行偏多或云嗔性薄。然嗔唯欲
T2217_.59.0666b10: 界是大小乘所判。且就欲界判三十六處
T2217_.59.0666b11: 歟。倶舍論云。地獄傍生鬼人及六欲天名
T2217_.59.0666b12: 欲界二十由地獄州異文彼但開八地獄四大
T2217_.59.0666b13: 州故成二十處。今八熱外開八寒四大州
T2217_.59.0666b14: 外開八中州故成三十六處。具如先辨矣｣
T2217_.59.0666b15: 梵本嚕多是大聲乃至又兼多聲者。智證大師
T2217_.59.0666b16: 抄云。其意未詳文意隨方諸趣言音一世界
T2217_.59.0666b17: 猶無量差別。況多世界乎。對此方文字難
T2217_.59.0666b18: 具翻也爲言
T2217_.59.0666b19: 通塞之相者。所被機可度云通不可度云塞
T2217_.59.0666b20: 也
T2217_.59.0666b21: 如釋論道種智中廣明者
T2217_.59.0666b22: 非但意根等者。上云復由意根淨解語言
T2217_.59.0666b23: 陀羅尼故云非但等歟。前約六根淨義雖諸
根淨
T2217_.59.0666b24: 非互
用也		今就諸根互用故。問。相宗六根淨地前
T2217_.59.0666b25: 得之。天台十信得之。今何云初地乎。答。上
T2217_.59.0666b26: 兼下故。或前文復由意根淨者非不互用
T2217_.59.0666b27: 故重釋成也。或今經不立地前位故初地
T2217_.59.0666b28: 皆得歟。法華論云。諸凡夫人以經力故得
T2217_.59.0666b29: 勝根用。未入初地位乃至一一根中悉能
T2217_.59.0666c01: 具足見色聞聲知香味觸等諸根互用故云
T2217_.59.0666c02: 云玄賛有二義。一義如唯識論。一義云。若
T2217_.59.0666c03: 加行力分所得者地前亦得也。又天台眞位
T2217_.59.0666c04: 六根從初住得之。今教不立地前故初地
T2217_.59.0666c05: 得之歟。問。諸根互用方如何。答。唯識樞要
T2217_.59.0666c06: 有二師義。初師又有二義。一云一一識體
T2217_.59.0666c07: 轉用成多非轉法體云云一云。恐壞法相
T2217_.59.0666c08: 但取自境。皆是實境所取。他境皆是假境
T2217_.59.0666c09: 云云後師云。一一根處遍有諸根。各自起用
T2217_.59.0666c10: 非以一根得一切境。以諸根用各遍一切
T2217_.59.0666c11: 故名互用云云燈云。然師意存第二解云云
T2217_.59.0666c12: 眞興云。存初師第二解爲言第一解有壞法
T2217_.59.0666c13: 相之失。後師解有非互用之失也
T2217_.59.0666c14: 復次如上所説等者。此爲釋經文諸佛護持
T2217_.59.0666c15: 句云復次也。但六徳次第相釋。是預諸佛
T2217_.59.0666c16: 外護專依具内徳故。悉唱上内徳而爲外
T2217_.59.0666c17: 護來由故。非爲重顯上六徳鉤鎖歟。或
T2217_.59.0666c18: 又成前起後歟
T2217_.59.0666c19: 發五神通者。問。法明道菩薩五蓋三妄已斷。
T2217_.59.0666c20: 何但五通不發漏盡通。依之大品經往生品
T2217_.59.0666c21: 云。菩薩住六神通云云爾何。答。初地菩薩五
T2217_.59.0666c22: 蓋三妄雖已斷。微細妄執猶未斷故。隨在
T2217_.59.0666c23: 何教謂於自乘果可得漏盡故。依之疏第
T2217_.59.0666c24: 十二云。此五通即是八地菩薩自在之用。比
T2217_.59.0666c25: 於二乘之通如用日光等彼螢火也文又智
T2217_.59.0666c26: 論第二十八云。五通是菩薩所得。今欲住
T2217_.59.0666c27: 六神通是佛所得文仁王經云。復有菩薩四
T2217_.59.0666c28: 眼五通皆成就取意佛眼漏盡果位所得故菩
T2217_.59.0666c29: 薩位除彼矣。又即身義云。若有眞言行者
T2217_.59.0667a01: ○現身獲得五神通漸次修練不捨此身進
T2217_.59.0667a02: 入佛位文此又不得佛位前但得五通也。
T2217_.59.0667a03: 但於大品文者。智論二十八釋此事云。第
T2217_.59.0667a04: 六漏盡通有二種。一漏習倶盡二漏盡而習
T2217_.59.0667a05: 不盡。習不盡故云皆得五通。漏盡故云住
T2217_.59.0667a06: 六神通文會大品如讃菩薩品往生品五通
T2217_.59.0667a07: 六通相違而作此釋。漏盡故雖得六通名
T2217_.59.0667a08: 實是五通。習未盡故。當知案顯密諸經論
T2217_.59.0667a09: 意於因位不可得六通。但二乘得六通
T2217_.59.0667a10: 約自教談也。依人執漏盡故
T2217_.59.0667a11: 復次行者以内具等者。自下釋經雖處生死
T2217_.59.0667a12: 等文也。此文鉤鎖上文作釋此菩薩内具
T2217_.59.0667a13: 六徳外被諸佛護持故。處生死不染煩
T2217_.59.0667a14: 惱而成利衆生事也。常在無間獄中者容有
T2217_.59.0667a15: 説歟。例如論中云常在人天及乃至身命
T2217_.59.0667a16: 而不悋惜。或云。處於生死而無染著等者金
T2217_.59.0667a17: 剛薩埵五祕密曼荼羅也。今淨菩提心即初
T2217_.59.0667a18: 地金剛薩埵位故。處於生死是不住涅槃義。
T2217_.59.0667a19: 而無染著者不住生死也。同一月輪同一蓮
T2217_.59.0667a20: 臺更問矣
T2217_.59.0667a21: 住無爲戒者。疏第十八云。有爲戒者此是修
T2217_.59.0667a22: 行方便故云有爲戒也。然無爲戒者即是本
T2217_.59.0667a23: 性戒非是修成。對此有所行方便故言有
T2217_.59.0667a24: 爲。然深觀即同無爲戒也文第十七持明禁
戒品
T2217_.59.0667a25: 云。然戒西方音有二。一者此是修行戒也。謂
T2217_.59.0667a26: 淨身故須行之。尸羅。二者沒栗多。尸羅
T2217_.59.0667a27: 戒有二。謂本性戒及制戒也。性戒謂淨諸
T2217_.59.0667a28: 根。今沒栗多須成就故制之也○是長時所
T2217_.59.0667a29: 持之戒。沒栗多是有時願之戒文抄云。梵語
T2217_.59.0667b01: 尸羅此云清冷○此是本性具足戒也。性自
T2217_.59.0667b02: 須持。今持明戒梵語沒栗多。此譯云制戒。
T2217_.59.0667b03: 爲持明者方便制之文私云。疏文可讀亂
T2217_.59.0667b04: 達。尸羅是性戒沒栗多制戒也。故知有爲戒
T2217_.59.0667b05: 者今制戒＊歟。無爲戒是性戒。故十八云。由
T2217_.59.0667b06: 住有爲具惠方便能得如來無上吉祥無
T2217_.59.0667b07: 爲戒蘊文又云。以此五戒爲首而能成一
T2217_.59.0667b08: 切智地如來之位故云得無漏戒性成也
T2217_.59.0667b09: 文或云。依前十七文。三摩耶戒師受戒故非
T2217_.59.0667b10: 無爲戒。即四重十重禁也云云此義不爾。既
T2217_.59.0667b11: 云佛性三摩耶戒。又云發菩提心戒。佛性菩
T2217_.59.0667b12: 提心豈有爲乎。況今制戒云有時願之戒。然
T2217_.59.0667b13: 疏第五釋三昧耶戒云。又對二乘律儀有
T2217_.59.0667b14: 限量故。以三世無障礙智爲名也文具如
T2217_.59.0667b15: 下辨
T2217_.59.0667b16: 梵云尸羅是清冷義也者。疏第五云。若尸羅
T2217_.59.0667b17: 者但是清淨義也文大師戒序云。戒有二種。
T2217_.59.0667b18: 一毘奈耶。此翻調伏。二尸羅。翻云清涼寂
T2217_.59.0667b19: 靜○是則由大慈悲行願故自然離十不善
T2217_.59.0667b20: 心離十不善業即受調伏戒。由離其怨心
T2217_.59.0667b21: 故心中得心清涼寂靜是則尸羅之戒。亦是
T2217_.59.0667b22: 饒益有情之戒文基師義林章第三云。尸羅
T2217_.59.0667b23: 梵語。此曰清涼。行惡之人惡於尸羅。名惡
T2217_.59.0667b24: 尸羅非。尸羅惡名惡尸羅。古人解曰。尸羅
T2217_.59.0667b25: 戒義。尸羅者即惡戒文道宣戒疏第一云。初
T2217_.59.0667b26: 云尸羅。此翻爲戒。戒有何義。義訓警也。由
T2217_.59.0667b27: 警策三業遠離縁非明其因也。如古所
T2217_.59.0667b28: 傳防非禁惡以解於戒然戒通善惡。律儀
T2217_.59.0667b29: 亦然。不可偏擧以釋戒義。如經論中多從
T2217_.59.0667c01: 善戒約義得名文元照行宗記第一云。斥
T2217_.59.0667c02: 古中先出古解。然下斥局。如屠殺者受惡
T2217_.59.0667c03: 律儀以殺爲戒。但對境名戒。通禁名律
T2217_.59.0667c04: 儀。戒既通惡。古解局善即是偏擧文私云。
T2217_.59.0667c05: 慈恩南山倶破古師其義左右。然今疏及大
T2217_.59.0667c06: 師釋就善戒故勿違諸義耳。戒序疏中各
T2217_.59.0667c07: 出二梵名。尸羅名同。南山釋中出三名。序
T2217_.59.0667c08: 二名外擧波羅提木叉。疏中沒栗多餘師釋
T2217_.59.0667c09: 無耳
T2217_.59.0667c10: 如是獲得除蓋障三昧時等者。疏第十七云。
T2217_.59.0667c11: 又定惠等合爲一。名爲等引。能住如此眞
T2217_.59.0667c12: 實乃至等引即是住佛戒也文等引又定一
T2217_.59.0667c13: 名也。住等引即住佛戒之義。如今得三
T2217_.59.0667c14: 昧是尸羅故引之
T2217_.59.0667c15: 要由白四羯磨者。羯磨經云。白四羯磨三十
T2217_.59.0667c16: 八法文同疏第一上云。亦以一白三羯磨通
T2217_.59.0667c17: 爲四也文濟縁記第一云。律云。有三種羯
T2217_.59.0667c18: 磨。單白羯磨･白二羯磨･白四羯磨。據名。名
T2217_.59.0667c19: 立。本無差降文私云。依此等釋。一白三羯
T2217_.59.0667c20: 磨云白四羯磨也。問。白四羯磨作法何。答。
T2217_.59.0667c21: 四分僧羯磨上云。正授戒法戒法難生。衆縁須
具。諦受當如具作
T2217_.59.0667c22: 法開導令起上上品心。至誠大徳僧聽。此
T2217_.59.0667c23: 某甲從某甲求受具足戒。此某甲今從僧
T2217_.59.0667c24: 乞受具足戒某甲爲和尚。某甲自説清淨
T2217_.59.0667c25: 無諸難事。年滿二十。三衣鉢具。若僧時到
T2217_.59.0667c26: 僧忍聽授某甲具足戒某甲爲和尚。白如
T2217_.59.0667c27: 是。大徳僧聽。此某甲從某甲求受具足戒。
T2217_.59.0667c28: 此某甲今從僧乞受具足戒。某甲爲和尚。
T2217_.59.0667c29: 某自説清淨無諸難事。年滿二十。三衣鉢
T2217_.59.0668a01: 具。僧今授某甲具足戒某甲爲和尚。誰諸
T2217_.59.0668a02: 長老忍僧與某甲授具足戒某甲爲和上
T2217_.59.0668a03: 者默然。誰不忍者説。三説僧已忍與某甲
T2217_.59.0668a04: 授具足戒某甲爲和尚竟。僧忍＊黙然故。是
T2217_.59.0668a05: 事如是持作此法已應爲記
持邊受與此無異		私云。從大徳僧
T2217_.59.0668a06: 聽至白如是一白也。又從大徳僧聽至誰
T2217_.59.0668a07: 不忍者説三度説云三羯磨也。古師第三羯
T2217_.59.0668a08: 磨之説字時云發戒體也。新師如是持之
T2217_.59.0668a09: 持下云得戒也
T2217_.59.0668a10: 方始得生等者。聲聞戒是作一白三羯磨。第
T2217_.59.0668a11: 三羯磨時始得戒體。然方便守護而至盡形
T2217_.59.0668a12: 壽。壽盡戒體隨亡。若犯不至盡壽。或污戒
T2217_.59.0668a13: 或捨戒污捨者。或云。戒體雖相續不増
T2217_.59.0668a14: 長云污戒。戒體已失不相續云捨戒＊也。
T2217_.59.0668a15: 或云。戒體雖相續不増長云捨戒。衰微
T2217_.59.0668a16: 云污戒也。彼顯乘菩薩戒雖盡未來際若
T2217_.59.0668a17: 有犯縁污捨。又有始得。今無爲戒是本性
T2217_.59.0668a18: 戒而非師受故云不由他得。非始發無表
T2217_.59.0668a19: 故云非造作法也。若雖有犯縁更無污捨
T2217_.59.0668a20: 故云常無失犯。故下疏云三世無障礙智戒
T2217_.59.0668a21: 也。問。大小顯密諸戒受持作法是同。所以三
T2217_.59.0668a22: 種戒同對五師受之。和尚羯磨教授證戒同
T2217_.59.0668a23: 法也。但聲聞具戒依現前僧而受之。顯菩
T2217_.59.0668a24: 薩戒梵網十重禁瑜
伽三聚淨戒		及密佛戒皆對不現前僧受
T2217_.59.0668a25: 之。然顯戒釋迦爲和上文殊爲羯磨彌勒
T2217_.59.0668a26: 爲教授十方諸佛爲證戒十方菩薩爲同
T2217_.59.0668a27: 法。密戒大日爲和上餘四師同前此依小野廣
澤三摩耶戒
T2217_.59.0668a28: 私記。大師
戒序異此矣		既師受義同。何云不從師得等
T2217_.59.0668a29: 乎。依之疏第五云。是故次令發菩提心○
T2217_.59.0668b01: 然後爲授三世無障礙智戒。此受菩薩戒
T2217_.59.0668b02: 法別有行儀也＊文又大師戒序云。龍樹菩薩
T2217_.59.0668b03: 説戒有五種云云人天聲聞縁覺菩薩三昧
T2217_.59.0668b04: 耶佛戒。第五三昧耶佛戒今所授者也文此
T2217_.59.0668b05: 等文明鏡者歟。何。答。今佛性三昧耶戒法佛
T2217_.59.0668b06: 自然智故法然本具戒。故疏第五云。然佛戒
T2217_.59.0668b07: 者即如來自然之惠文然凡夫不知此理故
T2217_.59.0668b08: 遇灌頂師示受持儀式也。故經軌中明受
T2217_.59.0668b09: 持作法耳。又疏第十七云。此本性戒自然合
T2217_.59.0668b10: 行。故涅槃云。性自能持戒也文令弟子知
T2217_.59.0668b11: 此理歟。問。戒惠其體別。何云自然智。故戒
T2217_.59.0668b12: 序云。非只戒異定惠亦別文何。答。無畏禪
T2217_.59.0668b13: 要云。前雖受菩薩淨戒今須重受諸佛内
T2217_.59.0668b14: 證無漏清淨法戒方可入禪門。入禪門已
T2217_.59.0668b15: 要須誦此陀羅尼。陀羅尼者究竟至極同於
T2217_.59.0668b16: 諸佛乘法悟入一切智海。是名眞法戒也。
T2217_.59.0668b17: 此法祕密。不令輒聞。若欲聞者先受一陀
T2217_.59.0668b18: 羅尼。曰唵三去昧耶娑坦鍐。此陀羅尼令
T2217_.59.0668b19: 誦三＊遍。即令聞戒及深祕法亦能具足文
T2217_.59.0668b20: 私云。前受菩薩淨戒者眞言十重禁也。無漏
T2217_.59.0668b21: 清淨戒者發菩提心戒即佛性三昧耶戒歟。
T2217_.59.0668b22: 准此釋。十重禁即似非三昧耶戒矣。又疏
T2217_.59.0668b23: 第十七云。如三世無障礙戒中先令不捨
T2217_.59.0668b24: 三寶又令不捨菩提之心。此即菩薩眞四
T2217_.59.0668b25: 重禁也。若菩薩不生如是心捨離於佛。
T2217_.59.0668b26: 即名破於重禁文又云。復次菩薩自有十
T2217_.59.0668b27: 重戒。如前不殺等不在其數。乃是偸蘭也。
T2217_.59.0668b28: 云何十耶。其四如前所説。更有六重也。幷
T2217_.59.0668b29: 爲十也文又准此釋。四重十重禁皆三昧耶
T2217_.59.0668c01: 戒歟。然前無爲戒云無失犯今云破重禁。
T2217_.59.0668c02: 未詳。又灌頂文云。如聲聞菩薩戒有四重
T2217_.59.0668c03: 十重。三昧耶戒亦有之。然其名同義趣
T2217_.59.0668c04: 別。何者聲聞菩薩四重如常。今此戒四重者
T2217_.59.0668c05: 亦如後説文此又四重等爲三昧耶戒歟
T2217_.59.0668c06: 聲聞雖無十重
有四重故云也		今案諸文意。今佛性三昧耶戒
T2217_.59.0668c07: 是菩提心體故。一切功徳無不具足故。或
T2217_.59.0668c08: 云戒或云智或云定無違。故疏中或云法
T2217_.59.0668c09: 佛自然智或云能住等引即住佛戒又云四
T2217_.59.0668c10: 重禁等也。又菩提心論云。勝義行願三摩地
T2217_.59.0668c11: 爲戒云云此則三摩耶戒。又三聚淨戒也。戒
T2217_.59.0668c12: 定慧功徳無不周備矣。又灌頂文云。此戒
T2217_.59.0668c13: 名三昧耶。唐翻平等。言平等者身語心三
T2217_.59.0668c14: 密平等。亦名三部。三部者佛蓮金也取意又
T2217_.59.0668c15: 疏第五云。令行者深觀十縁生句了知三
T2217_.59.0668c16: 業畢竟不生法性自爾常無動作。是名無爲
T2217_.59.0668c17: 戒也文三部三密中何徳不攝矣。小乘七支
T2217_.59.0668c18: 大乘三業上防非止惡功能云戒體。今宗
T2217_.59.0668c19: 三密平等即戒體。依法不平等故起惡。三
T2217_.59.0668c20: 密平等故衆惡即徳云戒歟。但戒序釋者且
T2217_.59.0668c21: 爲別三學一往釋歟。非謂不令戒攝也。
T2217_.59.0668c22: 戒序四重十重名同義別者四重及十重數名
T2217_.59.0668c23: 歟。一一名體顯密大異故。顯四重是婬盜殺
T2217_.59.0668c24: 妄也。密四重者捨三寶捨菩提心等也。十重
T2217_.59.0668c25: 又顯出梵網經。密見大疏等。又禪要中但
T2217_.59.0668c26: 明十重與疏異。戒序中四重十重別擧。四
T2217_.59.0668c27: 重異經疏十重同禪要。瑜伽中擧菩薩不
T2217_.59.0668c28: 共四重梵網十重禁中。初四共四重。後四不
T2217_.59.0668c29: 共四重。大日經中明謂謗諸法捨離菩提心
T2217_.59.0669a01: 慳悋惱害衆生四重矣。經疏及序等四重不
T2217_.59.0669a02: 共四重也。此等異説勿令混監矣小野廣澤
三摩耶戒
T2217_.59.0669a03: 私記不同出之。小野四重
十重倶授廣澤唯授十重歟		問。若爾顯密戒體別
T2217_.59.0669a04: 乎。答。疏十七云。聲聞縁覺有十善戒。外道
T2217_.59.0669a05: 世天亦有十善戒。今佛復説菩薩十善戒。
T2217_.59.0669a06: 有何差別＊耶。隨上中下智所觀自成種
T2217_.59.0669a07: 種。非一切衆生本原戒而有差別也取意戒
T2217_.59.0669a08: 序云。戒有五種。人天聲聞縁覺菩薩三摩耶
T2217_.59.0669a09: 佛戒。十善戒通五種有淺深耳取意他宗釋
T2217_.59.0669a10: 云戒無大小受者心品云云問。十善戒通三
T2217_.59.0669a11: 摩耶眞言行者亦受持乎。答。疏釋學處品十
T2217_.59.0669a12: 善戒云。先受此戒已住斯學處然後令聞
T2217_.59.0669a13: 如來之祕密之行。此戒未造漫荼羅法前即
T2217_.59.0669a14: 合爲説也＊文
T2217_.59.0669a15: 不假受持常無失犯者。受者受戒。遇師受得
T2217_.59.0669a16: 也。持是隨戒。謂持有二。作持止持也。犯又
T2217_.59.0669a17: 有二。作犯止犯也。作自恣布薩云作持。翻
T2217_.59.0669a18: 之云止犯。止殺盜等云止持。翻之云作
T2217_.59.0669a19: 犯＊也。失者捨義。失捨戒體故即捨戒義
T2217_.59.0669a20: 也。犯者破義。通污及捨。故知犯廣失狹也。
T2217_.59.0669a21: 准瑜伽論。苾芻五衆律儀五縁故捨。一由
T2217_.59.0669a22: 捨所學處故作法棄捨二由犯根本罪故。
T2217_.59.0669a23: 三由形沒二形生故。四由善根斷故。五由
T2217_.59.0669a24: ＊棄捨衆同分故。近事戒有三種捨縁。前五
T2217_.59.0669a25: 中第一四五也。但第一前苾芻必對人作法
T2217_.59.0669a26: 捨此不作法自捨爲異。近住戒有三縁。一
T2217_.59.0669a27: 由日沒已後。餘同近事第一第三矣五十三
T2217_.59.0669a28: 説菩薩戒有二種捨縁。一＊棄捨無上正等
T2217_.59.0669a29: 菩提大願。二現行上品纒犯勝處法。又更
T2217_.59.0669b01: 有二縁。七十
五説		勝處法者波羅夷名也。
T2217_.59.0669b02: 此云斷頭。四重罪也。太賢古迹下引瑜伽
T2217_.59.0669b03: 云。若諸菩薩毀犯四種他勝處法數數現行
T2217_.59.0669b04: 都無慚愧深生愛樂見是功徳。當知説名
T2217_.59.0669b05: 上品纒犯。非諸菩薩暫一現行他勝處法便
T2217_.59.0669b06: 捨菩薩淨戒律儀。不同聲聞一犯即捨。又
T2217_.59.0669b07: 上纒犯雖失淨戒經説即懺亦得重受。不
T2217_.59.0669b08: 同聲聞如斬頭者現身不能復入僧數
T2217_.59.0669b09: 文私云。上品纒者前數數現行等四縁具足
T2217_.59.0669b10: 也。四縁中一縁二縁等不具四縁中下纒
T2217_.59.0669b11: 也。暫一現行者非數數故闕初縁義歟。所
T2217_.59.0669b12: 謂行殺盜等依四縁具闕分上中下纒也｣
T2217_.59.0669b13: 制止八顛等者。鈔云。疏制止八倒者。八者外
T2217_.59.0669b14: 道謂世間爲常樂我淨爲四。二乘謂永寂
T2217_.59.0669b15: 爲涅槃則無常樂我淨復爲四倒。若謂二乘
T2217_.59.0669b16: 無常樂我淨之四徳。此約與也。若奪二乘既
T2217_.59.0669b17: 不如實。以其漫該如蟲食木偶得成字
T2217_.59.0669b18: 故況。不了生死實相即是涅槃。安能離於
T2217_.59.0669b19: 八倒哉文私云。外道常樂我淨四倒。二乘
T2217_.59.0669b20: 非常非樂非我非淨又爲四倒。故成八倒
T2217_.59.0669b21: 也。依抄所釋本顛字可倒字歟。遠離二邊
T2217_.59.0669b22: 者二邊斷常二邊。即邊見也。前八倒是邪見
T2217_.59.0669b23: 攝歟。所謂住無爲戒有二徳。一實智増明
T2217_.59.0669b24: 二逮見中道。謂依實智増明故制止八倒
T2217_.59.0669b25: 依逮見中道故遠離二邊也。又梵網經上
T2217_.59.0669b26: 云。是十戒體性制止八倒。一切性離一切道
T2217_.59.0669b27: 清淨文古迹釋云。防十惡時制止有爲無爲
T2217_.59.0669b28: 八倒。有無性離一味清淨也文今又云由住
T2217_.59.0669b29: 此戒。其意同矣。又今無爲戒初地淨菩提心
T2217_.59.0669c01: 第八住心也。然彼云一道清淨文義自冥。故
T2217_.59.0669c02: 大師彼經開題云。一一章段歎一道清淨教
T2217_.59.0669c03: ＊文可思之
T2217_.59.0669c04: 迦葉亦云等者。抄云。此涅槃經。佛告迦葉。
T2217_.59.0669c05: 善男子。謂四倒者。於非苦中生於苦想苦
T2217_.59.0669c06: 生樂想無常常想常無常想無我我想我無
T2217_.59.0669c07: 我想淨不淨想不淨淨想。是名顛倒。乃至迦
T2217_.59.0669c08: 葉菩薩白佛言。世尊。我從今日始得正
T2217_.59.0669c09: 見。世尊。自是之前我等悉名邪見之人也
T2217_.59.0669c10: 文私云。非苦生苦想乃至淨生不淨想是二
T2217_.59.0669c11: 乘四倒歟。苦生樂想乃至不淨生淨想即外
T2217_.59.0669c12: 道四倒也。故云凡夫二乘不能決擇等也。是
T2217_.59.0669c13: 中惠不正等者。准此文今邪見可通五見
T2217_.59.0669c14: 歟。五見皆正見所離故。又百法論中五見總
T2217_.59.0669c15: 云不正見。故筆削記第一云。心行理外總
T2217_.59.0669c16: 名邪見。非但不信因果而已。此乃凡夫外
T2217_.59.0669c17: 道二乘但名爲邪。故迦葉言。我等自此已前
T2217_.59.0669c18: 皆名邪見人也文此釋同今疏。但外道別
T2217_.59.0669c19: 擧今有凡夫中歟。又唯識演祕云。疏邪
T2217_.59.0669c20: 見言通含五見文義章六云。問曰。五見斯
T2217_.59.0669c21: 皆是邪。何故撥無偏名邪見。成實釋云。此見
T2217_.59.0669c22: 重故偏名爲邪文空謂不空等見非撥無見。
T2217_.59.0669c23: 故倶舍十九云。撥無因果名爲邪見文又
T2217_.59.0669c24: 五見隨一邪見也。但撥無云邪見。是倶舍意
T2217_.59.0669c25: 也。故識論第六云。三邪見。謂謗因果。作
T2217_.59.0669c26: 用實事及非四見諸餘邪執。如増上縁名義
T2217_.59.0669c27: 遍故文又隨一邪見＊亦翻正見故。不正見
T2217_.59.0669c28: 攝故。又疏第十八云。邪見者謂各各持於其
T2217_.59.0669c29: 本法之中即見理不正順邪道者皆是也。
T2217_.59.0670a01: ○若謂無果無因即壞三寶四諦法。今盡
T2217_.59.0670a02: 撥無此事。即是外道宗計也文
T2217_.59.0670a03: 即時無礙智等者。疏第五云。菩薩所以發心
T2217_.59.0670a04: 攝受方便學處。皆爲成就如來清淨智惠
T2217_.59.0670a05: 於一念中了達三世諸法無罣礙故。其有
T2217_.59.0670a06: 住斯戒者乃至初見心明道時。即有如是
T2217_.59.0670a07: 不思議勢分。以此戒親能發生佛惠。又對
T2217_.59.0670a08: 二乘律儀有限量故。以三世無障礙智爲
T2217_.59.0670a09: 名也文准此釋。無礙智者三世無障礙智戒。
T2217_.59.0670a10: 即三摩耶戒。前無爲戒也。於一切法者所達
T2217_.59.0670a11: 三世諸法也。又疏云。自然智是如來自覺自
T2217_.59.0670a12: 證之智。昔所未聞未知之法自然了了現前
T2217_.59.0670a13: 無所罣礙故以爲名文准此文。如來自然
T2217_.59.0670a14: 智云無礙智歟。前文既云以戒生佛惠。戒
T2217_.59.0670a15: 即非智歟。或又戒即惠也。故疏云。然佛戒者
T2217_.59.0670a16: 即如來自然之惠文二義終一無違耳
T2217_.59.0670a17: 雖無量天魔等者。抄引智論云。一切菩薩皆
T2217_.59.0670a18: 願欲得薩婆若。魔來欲壞作是言。是薩婆
T2217_.59.0670a19: 若空無有所有。但諸師誑汝耳○諸法者
T2217_.59.0670a20: 六波羅蜜等。趣薩婆若。是法亦空薩婆若亦
T2217_.59.0670a21: 空無所有相。是中無得薩婆若者。汝唐受
T2217_.59.0670a22: 辛苦○云云私云。此文魔來雖亂菩薩。未
T2217_.59.0670a23: 見現佛身。又雖云六波羅蜜趣薩＊婆若。
T2217_.59.0670a24: 未説六度歟。或引智論六十云佛言説有
T2217_.59.0670a25: 所得般若婆羅蜜是爲相似般若波羅蜜之
T2217_.59.0670a26: 文而爲今證。此又不可。眞佛所説未魔所
T2217_.59.0670a27: 説矣。起信論云。則爲諸魔外道鬼神之所
T2217_.59.0670a28: 惑亂○亦作如來像○若説布施持戒忍辱
T2217_.59.0670a29: 精進禪定智惠文釋論云。修行因雖有無
T2217_.59.0670b01: 量而不出六種波羅蜜。是彼像爲修行者
T2217_.59.0670b02: 説六資糧亂行者令入邪網文此文既天
T2217_.59.0670b03: 魔現佛身説六波羅蜜亂行者故。指此
T2217_.59.0670b04: 文歟
T2217_.59.0670b05: 不久勤修等者。前住法明道不久勤修得
T2217_.59.0670b06: 三昧今又住此三昧不久勤修滿足佛法
T2217_.59.0670b07: 云云若爾法明三昧佛法漸次得之歟。謂有
T2217_.59.0670b08: 二意。或准冶人神通頓漸譬。三徳雖同時
T2217_.59.0670b09: 得開説而令易知故作次第説也。例如彼
T2217_.59.0670b10: 云法在一心説必次第也。故知三種皆遮
T2217_.59.0670b11: 顯教漸修故云不久勤修也。故釋法明道
T2217_.59.0670b12: 云若如實知即是初發心時便成正覺。又釋
T2217_.59.0670b13: 三昧云若得此三昧者即是位同大覺也。
T2217_.59.0670b14: 又今文云以是菩薩初發心時即名佛故云
T2217_.59.0670b15: 云既發心成佛同。誰云別時功徳矣。或約初
T2217_.59.0670b16: 地中入住出三心作三重淺深歟。疏第七
T2217_.59.0670b17: 云。此修行地即是淨菩提心初法明門。例如
T2217_.59.0670b18: 聲聞見諦以後入修道位也文法明道既見
T2217_.59.0670b19: 道。後二如次修道住出位歟。守護經云。若諸
T2217_.59.0670b20: 菩薩住此門已任運得此佛境界甚深三昧。
T2217_.59.0670b21: 住是三昧一切佛法不作功用任運成就
T2217_.59.0670b22: 略抄佛境界三昧者除蓋障三昧也
T2217_.59.0670b23: 龍樹以爲如冶人等者。智論三十二云。利根
T2217_.59.0670b24: 者即知是諸法皆是法性。譬如神通人能變
T2217_.59.0670b25: 瓦石皆使爲金。鈍根者方便分別求之乃
T2217_.59.0670b26: 得法性。譬如大冶鼓石然後得金文今以
T2217_.59.0670b27: 冶人神通人類顯密行人也
T2217_.59.0670b28: 爾時執金剛等者。一本開題自下爲正宗已
T2217_.59.0670b29: 上爲序分。凡序有二意。先釋意以現瑞奇
T2217_.59.0670c01: 特事而爲今經別序故。故上釋云。即是將
T2217_.59.0670c02: 説此經示不可思議神通瑞相也文今義意
T2217_.59.0670c03: 以三句説文爲序分以九句別説爲正宗
T2217_.59.0670c04: 也。三句大宗一經大意故爲序也。故今釋
T2217_.59.0670c05: 云。如上佛説經之大旨心實相門略已周備
T2217_.59.0670c06: 云云
T2217_.59.0670c07: 如華嚴諸經等者。或云。如者譬類。從功徳
T2217_.59.0670c08: 句返讀之。猶如下文云如般若中等也。華
T2217_.59.0670c09: 嚴經云。菩薩於生死最初發心時一向求菩
T2217_.59.0670c10: 提堅固不可動。彼一念功徳深廣無涯際。
T2217_.59.0670c11: 如來分別説窮劫不能盡文又今經生廣大
T2217_.59.0670c12: 功徳者擬功徳深廣。其性常堅固又同堅固
T2217_.59.0670c13: 不可動文。故知例准也。或云如者指事也。
T2217_.59.0670c14: 從經字返讀之。意云。如諸經但歎發心之
T2217_.59.0670c15: 徳而未明心密印。今經直問如實知自心
T2217_.59.0670c16: 義故云心密印也爲言故疏第二云。餘經廣
T2217_.59.0670c17: 歎沙羅樹王莖葉華菓。今此經中唯明此樹
T2217_.59.0670c18: 王種子生育因縁。稱大日經王非爲此乎
T2217_.59.0670c19: 云云但華嚴經文雖云求菩提未云如實知
T2217_.59.0670c20: 自心。又雖云堅固猶未a字不生際性故。
T2217_.59.0670c21: 又下文云亦問異今直問矣。又諸經中上
T2217_.59.0670c22: 求下化菩提心皆相貎句攝歟
T2217_.59.0670c23: 若已發生其性云何者。經文但問發生未
T2217_.59.0670c24: 問已生性。又依此釋可爲二問歟。或云。
T2217_.59.0670c25: 性者體也。體顯云生離體何明生。故問生
T2217_.59.0670c26: 即成性也。故佛答文云其性常堅固知彼菩
T2217_.59.0670c27: 提生文此意矣。或云。或本生字也。若爾非二
T2217_.59.0670c28: 問矣。生字誤歟。多本皆性字也
T2217_.59.0670c29: 如般若中廣明等者。智論七十三云。須菩提
T2217_.59.0671a01: 白佛言。世尊。以何等行何等類何等相貎
T2217_.59.0671a02: 知是阿毘＊拔致菩薩。佛告須菩提。菩薩摩
T2217_.59.0671a03: 訶薩能知凡夫聲聞地辟支佛地是諸地如
T2217_.59.0671a04: 相中無二無別。亦不念亦不分別入是如中
T2217_.59.0671a05: 聞是事宜遇無疑。何以故。是如中無一無
T2217_.59.0671a06: 二等故。是菩薩亦不作無益語。但説利益
T2217_.59.0671a07: 相應語。不視他人長短。須菩提。以是行類
T2217_.59.0671a08: 相貎知是阿鞞跋致菩薩摩訶薩云云七十
T2217_.59.0671a09: 三四兩卷中廣明。撿可見之
T2217_.59.0671a10: 經願識心心勝者。或云。識七轉識。次心第八
T2217_.59.0671a11: 質多心也。後心第九識干栗多心也。或云。識
T2217_.59.0671a12: 字通二心也。故下＊文云識心人中也。文點
T2217_.59.0671a13: 識乃心心可讀歟。或云。識字唯屬初心而
T2217_.59.0671a14: 顯能證智義。次但云心所證理也。牒文作釋
T2217_.59.0671a15: 分明故。私案。是心自覺之智者。心字釋經
T2217_.59.0671a16: 心自覺之智釋經識字也。可讀識心。故知
T2217_.59.0671a17: 二心字皆指理也。下識心人中者識者智心
T2217_.59.0671a18: 者理也。但心自證心者。初心依有財名智
T2217_.59.0671a19: 歟。唯是下二句釋生字。佛既下二句解上句
T2217_.59.0671a20: 勝字。唯願説之一句釋下句説字。必能等三
T2217_.59.0671a21: 句出自然智之徳也。或境智倶妙句解勝
T2217_.59.0671a22: 字。勝一字含人法二義歟。微相者微妙相貎
T2217_.59.0671a23: 義也。指第二句也
T2217_.59.0671a24: 大勤勇者。佛是精勤勇猛人故云佛之異名
T2217_.59.0671a25: 也。即歎徳也
T2217_.59.0671a26: 問有幾心次第等者大疏抄云。住地及時節
T2217_.59.0671a27: 經幾次第言也文
T2217_.59.0671a28: 心諸相與時者。大疏抄云。即問其菩提心差
T2217_.59.0671a29: 別相及經幾時與得究竟淨菩提心也文
T2217_.59.0671b01: 此釋未詳。今六十心百六十心相状云心諸
T2217_.59.0671b02: 相。超度彼地前三劫時分云時歟。九種住
T2217_.59.0671b03: 心心續生地前故云相續勝進。及相續下
T2217_.59.0671b04: 釋經時字也。時無別體依法而立故。依第
T2217_.59.0671b05: 三句心續生明時也。時分妄執雖異所到同
T2217_.59.0671b06: 初地故。云而得究竟淨菩提心也。故第二
T2217_.59.0671b07: 云。舟車神通至到一處文初劫云淨菩提心
T2217_.59.0671b08: 少分増明。第二劫云淨菩提心更作一轉開
T2217_.59.0671b09: 明等。今望彼前二劫初地淨菩提心滿故云
T2217_.59.0671b10: 究竟歟。或究竟字反可讀歟。地前淨心皆
T2217_.59.0671b11: 是加行智分齊生死所殖善根歟
T2217_.59.0671b12: 功徳衆者。或云。倶舍翻薄伽梵爲功徳聚。
T2217_.59.0671b13: 自宗翻率都婆云功徳聚。倶是淨菩提心功
T2217_.59.0671b14: 徳也。大疏抄云。即問此菩提心功徳聚幾
T2217_.59.0671b15: 何文
T2217_.59.0671b16: 當以何行云何修行等者。淨菩提心已前三
T2217_.59.0671b17: 密行云行。晝夜四時精進修云修行也。依
T2217_.59.0671b18: 此三密修行得初地淨菩提心云無上悉
T2217_.59.0671b19: 地也。故下文云若不以三種祕密方便○
T2217_.59.0671b20: 何以得此淨菩提心云云又上釋云。此教諸
T2217_.59.0671b21: 菩薩眞語爲門自心發菩提云云又儀軌云。
T2217_.59.0671b22: 晝夜四時精進修現世證得歡喜地云云故
T2217_.59.0671b23: 知眞言行者生死具縛行云及彼行修行也。
T2217_.59.0671b24: 問。所得既云無上悉地。是可方便究竟。第
T2217_.59.0671b25: 十二釋無上悉地云。所謂如來一切智智當
T2217_.59.0671b26: 知諸成就中最爲其上無與等無相比也
T2217_.59.0671b27: 文一切智智果是究竟故。又得彼果＊之行
T2217_.59.0671b28: 豈非大悲萬行。故第三結指釋云。已説淨菩
T2217_.59.0671b29: 提心竟。從此已下明進修方便及悉地果
T2217_.59.0671c01: 生也文此意非云住心品明淨菩提心具縁
T2217_.59.0671c02: 品下説根究竟義＊乎。答。今文是究竟淨菩
T2217_.59.0671c03: 提心故云無上。非指方便句也。下釋住心
T2217_.59.0671c04: 品中雖粗明度三妄生淨心。未示三密進
T2217_.59.0671c05: 修方便幷依彼密行得淨菩提心悉地果故
T2217_.59.0671c06: 云爾也。故具縁品疏釋云。上品已約種種心
T2217_.59.0671c07: 相對辨一切智心竟。然此妙果以何方便
T2217_.59.0671c08: 而能得至耶。故此品次明入漫多羅行法
T2217_.59.0671c09: 文一切智心者淨菩提心也。指彼云此妙果。
T2217_.59.0671c10: 又得彼果方便非生死行乎。況入曼荼羅
T2217_.59.0671c11: 行法者下文末代我等弘通七日作壇等儀則
T2217_.59.0671c12: 也。此寧非未斷惑薄地之行乎。下文一切智
T2217_.59.0671c13: 智者又今一切智心也。求一切智智之心故。
T2217_.59.0671c14: 今一切智智者有財立名矣。當知望生死行
T2217_.59.0671c15: 而雖名妙果對根究竟還是因句也。故上
T2217_.59.0671c16: 釋云。此菩提心爲後二句因。若望生死善
T2217_.59.0671c17: 根則名爲果云云前後釋義明鏡歟。然或人
T2217_.59.0671c18: 進修方便悉地果生爲根究竟句。誤甚歟
T2217_.59.0671c19: 亦可分爲二句也者。般若寺抄云。二句者以
T2217_.59.0671c20: 何行修行云何修而得無上悉地宮也文私
T2217_.59.0671c21: 案經文。但云及彼行修行未擧所得果。故
T2217_.59.0671c22: 知行體與修行爲二句也。彼抄下釋或可
T2217_.59.0671c23: 分爲十句云。即第七句中有行修行二義。
T2217_.59.0671c24: 以此可爲分二也文此釋順今經文矣｣
T2217_.59.0671c25: 謂衆生異熟識心者。前業所感異熟果心也。
T2217_.59.0671c26: 法相宗第八識云眞異熟識也。唯識論云。
T2217_.59.0671c27: 一謂異熟即第八識。多異熟性故文殊異之
T2217_.59.0671c28: 心者行者轉勝心云殊異。前諸心差別之相
T2217_.59.0671c29: 者謂於妄心中六十心等相別。今淨心中從
T2217_.59.0672a01: 轉勝前後云殊異。若爾心續生何別。彼約
T2217_.59.0672a02: 續生義此取前後殊矣。故三劫文答心續
T2217_.59.0672a03: 生幷心殊異。於能越淨心具此兩義故。又
T2217_.59.0672a04: 答心相約所度百六十心差別相也或異熟
T2217_.59.0672a05: 識心約流轉。此據還滅故云殊異歟。所度
T2217_.59.0672a06: 妄心是衆生異熟識心等故。能度淨心即行
T2217_.59.0672a07: 者殊異心故。大疏抄釋經心心云。初云心
T2217_.59.0672a08: 者衆生異熟心也。次云心者瑜伽行者菩提
T2217_.59.0672a09: 心也云云
T2217_.59.0672a10: 牟尼者是寂默義者。第十二云。牟尼者寂默
T2217_.59.0672a11: 義也。常寂之土微妙寂絶幽深玄遠。不可以
T2217_.59.0672a12: 言説之。如是法界寂然大滅度法唯佛一人
T2217_.59.0672a13: 究竟清淨。故名牟尼也文
T2217_.59.0672a14: 或可分爲十句者。第七句亦分爲二句故成
T2217_.59.0672a15: 十句也。先師云。今此九句問三句中於因
T2217_.59.0672a16: 句成九句矣。佛答三句中菩提心句一部
T2217_.59.0672a17: 經已畢。或又修行句當根句。無上悉地者究
T2217_.59.0672a18: 竟句歟。疏十二云。悉地是眞言妙果。爲此
T2217_.59.0672a19: 果故而修因行故文
T2217_.59.0672a20: 入大悲藏漫荼羅等者。具縁品中明入＊漫多
T2217_.59.0672a21: 羅＊之儀則。是淨菩提心以前行故答修行
T2217_.59.0672a22: 句也。問成就悉地品釋云。從此以前説眞
T2217_.59.0672a23: 言之果。從此品以後次第得修行入修之方
T2217_.59.0672a24: 便。從此爲首也文何。答。具縁品行得初地
T2217_.59.0672a25: 果地前行也。悉地品下修行入證者大悲萬
T2217_.59.0672a26: 行等歟。故無違矣
T2217_.59.0672a27: 百字果等者。經第六百字果品云。若入大
T2217_.59.0672a28: 覺世尊大智灌頂地自見三三昧耶句文疏
T2217_.59.0672a29: 十八云。殊異者謂如來三三昧耶之身文三
T2217_.59.0672b01: 三昧耶身云殊異未詳。又經云。復志求三
T2217_.59.0672b02: 藐三菩提句。以知心無量故知身無量。知
T2217_.59.0672b03: 身無量故知智無量知智無量故即知衆
T2217_.59.0672b04: 生無量。知衆生無量故即知虚空無量文疏
T2217_.59.0672b05: 云。求者樂欲○次復樂求者還修菩薩道也
T2217_.59.0672b06: 文大師住心論中以心續生之相文證竪十
T2217_.59.0672b07: 種住心。又以今文成横塵數廣多。准此釋。
T2217_.59.0672b08: 疏第三句問十住心續生。今第九句示塵數
T2217_.59.0672b09: 心殊異歟。謂無量心識智智無邊等義自宗
T2217_.59.0672b10: 不共之談故云殊異歟。又經云。祕密主由
T2217_.59.0672b11: 心無量故得四種無量。得已成最正覺具
T2217_.59.0672b12: 十智力降伏四魔以無所畏而師子吼文此
T2217_.59.0672b13: 文答功徳句文歟。十力四無畏佛不共功徳
T2217_.59.0672b14: 故
T2217_.59.0672b15: 無量應度衆生者。未來應度衆生也。故上釋
T2217_.59.0672b16: 云。時金剛手爲令未來衆生具足方便無
T2217_.59.0672b17: 復餘疑故以偈問佛文問。疏第三云。此中
T2217_.59.0672b18: 大會即是法界漫荼羅所攝應度衆生文准此
T2217_.59.0672b19: 文。非指會座衆＊乎。答。六大無礙故九界
T2217_.59.0672b20: 迷情即等流法身。九世相入故未來衆生即
T2217_.59.0672b21: 今經聽衆歟。況彼上文云。爲滿足彼諸未來
T2217_.59.0672b22: 世無量衆生爲救護安樂故文
T2217_.59.0672b23: 略有七義故名大乘者。抄云。此與瑜伽雜集
T2217_.59.0672b24: 等説或同或異。説教絶設不須和會也
T2217_.59.0672b25: 文理趣釋云。大乘有七義。一者法大二者
T2217_.59.0672b26: 人大三者勝解大四者意樂大五資糧大六
T2217_.59.0672b27: 者時大七者究竟大文嘉祥十二門論疏上
T2217_.59.0672b28: 云。地持論中七義釋大○言七種者。一謂
T2217_.59.0672b29: 方等經菩薩藏。此是教大。所以前明教大
T2217_.59.0672c01: 者。要根本由教然後方得發心修行。二發心
T2217_.59.0672c02: 大。謂發大道心。三解行大。至道種姓解行
T2217_.59.0672c03: 純熟名解行大。四淨心大。初地菩薩得無生
T2217_.59.0672c04: 忍其心清淨名淨心大。五衆具大。謂大福大
T2217_.59.0672c05: 智通爲佛道資糧名爲衆具大。六時大。謂
T2217_.59.0672c06: 三大阿僧祇劫修行。七果大。謂大菩提果文
T2217_.59.0672c07: 私案。兩師釋同今疏七義歟。但三四五七其
T2217_.59.0672c08: 名雖異其意是同。第三信解者就十地立
T2217_.59.0672c09: 名云信解行地。故彼解行約迴向得稱
T2217_.59.0672c10: 云道種姓。故今疏意不立地前故解行攝
T2217_.59.0672c11: 於初地故無違矣。第四金剛寶藏又初地。故
T2217_.59.0672c12: 疏第二云。從初地即入金剛寶藏故文此
T2217_.59.0672c13: 乃同初地菩薩文矣。此金剛寶藏即自性淨
T2217_.59.0672c14: 心故云性大。又云淨心大。此淨心即菩薩意
T2217_.59.0672c15: 樂故云意樂大也。第五妙乘者。福智二嚴
T2217_.59.0672c16: 到佛菩提之所乘故云依止大。此又爲資
T2217_.59.0672c17: 糧故云衆具大。又云質糧大也。但地持瑜
T2217_.59.0672c18: 伽等七義皆所攝也枝末也。今疏幷理趣釋
T2217_.59.0672c19: 七義根本也能攝也。故大師釋云。能攝大乘
T2217_.59.0672c20: 者根本總體不二大乘。所攝大乘者二重三
T2217_.59.0672c21: 十二大乘文
T2217_.59.0672c22: 即是不生而生等者。住心論十云。心續生之
T2217_.59.0672c23: 相諸佛大祕密者謂從初羝羊暗心漸次背
T2217_.59.0672c24: 暗向明求上之次第云云又疏第二釋八心
T2217_.59.0672c25: 等畢合今文矣。准此等釋。十心幷十住心
T2217_.59.0672c26: 續生云心續生又云大祕密。然不生而生義
T2217_.59.0672c27: 理事不二之談全非心續生之義。又眞俗相
T2217_.59.0672c28: 融是性宗以上盛談之。何云大祕密乎。又
T2217_.59.0672c29: 心續生義局第三句。豈爲九問總説乎。或
T2217_.59.0673a01: 云。疏家宗家各據一義矣。又心續生文。含
T2217_.59.0673a02: 總別二義故。所謂不生而生義不局第三句
T2217_.59.0673a03: 通菩提心生等故。爲總説。況我今悉開示之
T2217_.59.0673a04: 敷演廣可亘九句。一心應諦聽之勸觀寧局
T2217_.59.0673a05: 第三。私案。凡於十住心有二意。謂淺略深
T2217_.59.0673a06: 祕。又淺略中又有顯密。顯於各各乘謂極
T2217_.59.0673a07: 果未知後住心。淺略中密及深祕十心皆心
T2217_.59.0673a08: 續生次第也。此十住心續生是不生而生生
T2217_.59.0673a09: 而不生續生故。此等義顯乘隔聞故云大祕
T2217_.59.0673a10: 密也。又性宗以上各於自乘雖談事理即
T2217_.59.0673a11: 一義未知十住心續生義故未名祕密矣。
T2217_.59.0673a12: 又大師御意不生而生義雖廣今取十心續
T2217_.59.0673a13: 生不生而生邊故。或又十心續生一宗大綱
T2217_.59.0673a14: 三密要樞故。殊就第三句存總説幷勸觀
T2217_.59.0673a15: 歟。＊故二師無違矣。今不生而生取水波譬。
T2217_.59.0673a16: 下轉縁起。十住心等續生上轉修行。彼此豈
T2217_.59.0673a17: 相順矣。又凡夫二乘云外道。他縁以上皆屬
T2217_.59.0673a18: 密爲知心續生者。若爾何九種住心云不
T2217_.59.0673a19: 知人乎。答。水波譬隨宜。寶鑰釋極無進密
T2217_.59.0673a20: 藏云。水無自性遇風即波文故無違。他縁
T2217_.59.0673a21: 乘又依圓不異門故雖似不生而生義性相
T2217_.59.0673a22: 終別故非理事不二義。覺心以上雖眞俗無
T2217_.59.0673a23: 礙未知十種心續生。故知凡夫二乘二義倶
T2217_.59.0673a24: 闕故疏擧偏論通示也。或又疏約不生而
T2217_.59.0673a25: 生義他縁等屬密論約未知十住心續生
T2217_.59.0673a26: 云外也。若依開會意。外八心等皆不出a
T2217_.59.0673a27: 字門故云祕密也。故疏第二云。如最初種
T2217_.59.0673a28: 子心生其實即是不生生。以是堅固性故
T2217_.59.0673a29: 在衆生識心未至自心實際。雖展轉滋長
T2217_.59.0673b01: 然亦不出阿字門。故云心續生之相諸佛
T2217_.59.0673b02: 大祕密取意問。若爾今宗談性相歴然義。可
T2217_.59.0673b03: 無不生而生義。何。答。今宗事理元各別不
T2217_.59.0673b04: 歸理。而事本生而不生。相本不生而生。理
T2217_.59.0673b05: 又爾。經云。生住等諸法常恒如是生文可思
T2217_.59.0673b06: 之。問。若爾生常生乃至滅恒滅。恐同外道
T2217_.59.0673b07: 常見歟。答。小乘云四相有實。相宗云色心
T2217_.59.0673b08: 上假立。性宗以上云一心縁起法。今宗性佛
T2217_.59.0673b09: 性然四相故猶異一乘一心縁起四相。何況
T2217_.59.0673b10: 同外道所計乎。重意云。凡心續生文大論
T2217_.59.0673b11: 有三意。一者不生而生義。今文是也。九句總
T2217_.59.0673b12: 答也。二者十心相續義。如第二卷釋。三者十
T2217_.59.0673b13: 住心續生義。如住心論矣。後兩義第三句別
T2217_.59.0673b14: 答文也。若不爾。何云或後問先答＊耶
T2217_.59.0673b15: 凡夫二乘兩種外道者。疏第十九云。今此諸
T2217_.59.0673b16: 佛之祕一切外道所不能知。然外道有二
T2217_.59.0673b17: 種。一者世間種種外道。二謂佛法内有諸外
T2217_.59.0673b18: 道也。以雖入佛法中而未能知如來＊之
T2217_.59.0673b19: 祕密猶是邪見。心行理外道故亦名外道
T2217_.59.0673b20: 也。此法乃二種外道所不能知。此佛法中
T2217_.59.0673b21: 外道即二乘中人也文准此文及第二釋。常
T2217_.59.0673b22: 外道二乘也。又准雜問答中於内分内内内
T2217_.59.0673b23: 外。可通九種住心歟。或云。九種住心皆云
T2217_.59.0673b24: 凡夫又云外道。釋尊自云我是凡夫。又疏
T2217_.59.0673b25: 不了内證名爲外道＊云云又世間三心云
T2217_.59.0673b26: 外道。出世六心云二乘。六心雖異大小二乘
T2217_.59.0673b27: 故。又世間三心出世二心云外道。内外外道
T2217_.59.0673b28: 故。四箇大乘云二乘。三乘一乘異故。或云。
T2217_.59.0673b29: 表製集中以諸顯教云聲聞小乘登壇學處。
T2217_.59.0673c01: 以密教云菩薩大士灌頂法門。以彼思此。
T2217_.59.0673c02: 顯諸乘皆屬今小乘歟
T2217_.59.0673c03: 譬如虚空等者。准前文虚空三義。則經如虚
T2217_.59.0673c04: 空文含二意。謂無量顯無邊際義。故同虚
T2217_.59.0673c05: 空無邊際義。如字但被虚空讀之。釋中加
T2217_.59.0673c06: 大字顯無邊際義也。但不釋無量義其相
T2217_.59.0673c07: 顯故歟。或小分相似文反顯法無量歟。次譬
T2217_.59.0673c08: 如下取虚空畢竟淨邊喩心本寂無相義
T2217_.59.0673c09: 也。若依此意如字及無相字讀之。故知如
T2217_.59.0673c10: 虚空三字再讀之。猶如釋論中三平等本文
T2217_.59.0673c11: 三讀之。但下合經不擧如虚空文。約初且
T2217_.59.0673c12: 屬上句歟。或又下文虚空譬釋家私加之。
T2217_.59.0673c13: 不染已下經文但明法也。若法譬合者從無
T2217_.59.0673c14: 始已下二句合譬中本初以來釋經本來二
T2217_.59.0673c15: 字也。無有一法等二句合譬中四障不染與
T2217_.59.0673c16: 八風不動。無有等六字再讀之可合二文
T2217_.59.0673c17: 釋經不染污幷第二句也。餘文可知耳
T2217_.59.0673c18: 爲此寂光等者。抄云。寂謂心之實相。本自不
T2217_.59.0673c19: 生永寂無相。光者即此心相靈知不昧。又寂
T2217_.59.0673c20: 是三昧。光是大惠。行者得除一切蓋障三昧
T2217_.59.0673c21: 生大惠光明即能普照無量法性故曰寂
T2217_.59.0673c22: 光也文私云。此目近詞故指上本來寂無相
T2217_.59.0673c23: 等也。故初釋爲勝矣
T2217_.59.0673c24: 心佛現前等者。即初地淨菩提心位也。疏第
T2217_.59.0673c25: 二云。然行者以何法入此門哉。故經次云
T2217_.59.0673c26: 所謂空性。空性即是自心等虚空性。上文無
T2217_.59.0673c27: 量如虚空乃至正等覺顯現即喩此心也文
T2217_.59.0673c28: 准此文。一道無爲云正等覺歟。又第三云。
T2217_.59.0673c29: 以此中道正觀離有爲無爲界極無自性心
T2217_.59.0674a01: 生。即是心佛顯現故云正等覺句文依此
T2217_.59.0674a02: 釋極無自性云心佛顯現矣今文又眞言行
T2217_.59.0674a03: 者法明道云心佛顯現耳。故知正等覺文含
T2217_.59.0674a04: 顯密義又具遮表義矣
T2217_.59.0674a05: 然此信力等者。今此信力者白淨信心非生
T2217_.59.0674a06: 死中信也。即依供養行修行所得淨菩提
T2217_.59.0674a07: 心也
T2217_.59.0674a08: 此中供養有二種等者。智證大師抄云。下文
T2217_.59.0674a09: 明諸外供養未見内供之文。其意如何。和
T2217_.59.0674a10: 上答曰。觀心之供此内供耳。問。若爾以一
T2217_.59.0674a11: 華令遍法界中供養諸佛。凡如此皆外供
T2217_.59.0674a12: 之觀。何以之爲内供。若金剛頂宗有内外
T2217_.59.0674a13: 供八供。今此部中無其義耶。答。彼金剛頂
T2217_.59.0674a14: 宗有内外八供。今此部中不有其樣者指
T2217_.59.0674a15: 内法以爲供養。大旨者觀心供養也。問。觀
T2217_.59.0674a16: 心之義例於金剛頂尚通内外。若約深祕
T2217_.59.0674a17: 釋一一皆廣法界之義今不疑之。尚約
T2217_.59.0674a18: 胎藏無可指内供之者耶。答。今此中言
T2217_.59.0674a19: 内外者。外香華爲外供養。若以運心加
T2217_.59.0674a20: 此華香爲内供養。所謂觀心之供養也文又
T2217_.59.0674a21: 經第五云。供養有四種。謂作禮合掌幷及慈
T2217_.59.0674a22: 悲等世間與華香從手發生華奉諸救世
T2217_.59.0674a23: 者文疏十五云。供養略有四種。一是供養
T2217_.59.0674a24: 香華等及塗香等乃至飮食。此是世間供養
T2217_.59.0674a25: 也。以物獻也。二者合掌謂禮敬也。此是印
T2217_.59.0674a26: 也。三慈悲。四運心。謂想香花滿法界運心
T2217_.59.0674a27: 已即用合掌印也。幷慈悲三事皆運心也
T2217_.59.0674a28: 文私云。此中初一云外。世間事供故。後三云
T2217_.59.0674a29: 内。出世理供故。下文當廣説者指此等説
T2217_.59.0674b01: 歟。又供養法疏下云。供養有三。一者外供
T2217_.59.0674b02: 養。謂香華飮食及燃燈莊嚴道場等也。二行
T2217_.59.0674b03: 供養謂如説奉行及禮拜持戒者等也。三者
T2217_.59.0674b04: 理供養。謂心住法體無外攀縁也文私云。
T2217_.59.0674b05: 三中行理爲内歟。又常五供理供事供云内
T2217_.59.0674b06: 外歟。出具縁品等中。私案。供養行修行等
T2217_.59.0674b07: 二句答前第七問歟。謂供養行修行如次答
T2217_.59.0674b08: 及彼行修行歟。上一偈半答相貎。下長行答
T2217_.59.0674b09: 心相續。此文非答彼第七句何乎。但釋家
T2217_.59.0674b10: 不指屬則説文分明故。又與前文相違釋
T2217_.59.0674b11: 依供養行修行所得白淨信心即菩提心相
T2217_.59.0674b12: 貎故也
T2217_.59.0674b13: 或有説言等者。抄云。此下十三行。疏是形一
T2217_.59.0674b14: 類執禪者。依本智性無作無修鏡本自明
T2217_.59.0674b15: 不拂不瑩。即禪門紙絶無寄宗説。凡聖等
T2217_.59.0674b16: 法皆如夢幻都無所有本來空寂。非今始
T2217_.59.0674b17: 無凡有所作皆是迷妄。石頭牛頭皆示此
T2217_.59.0674b18: 理。今所破者即其人也略抄一行本是禪師。
T2217_.59.0674b19: 更入眞言而擧禪門義破彼矣。猶如龍樹
T2217_.59.0674b20: 交外道衆學彼宗而破耳。無畏三藏禪要
T2217_.59.0674b21: 非點示＊點開之義。妙樂釋云。暗證之禪師
T2217_.59.0674b22: 燒勝定之手云云
T2217_.59.0674b23: 如以四種不生等者。自他共無因四不生也。
T2217_.59.0674b24: 鑛中金性譬在纒菩提心。雖復在因等二句。
T2217_.59.0674b25: 眞言行者以四不生觀在纒出纒心體無
T2217_.59.0674b26: 増減猶如金性在鑛出鑛無増損矣行
T2217_.59.0674b27: 人下合若不以等譬。三密方便合利鐵。灰水
T2217_.59.0674b28: 等合消融方便也。今此三密行淨菩提心以
T2217_.59.0674b29: 前薄地行。前云生死所殖善根是也。具如
T2217_.59.0674c01: 先辨。龍樹阿闍梨中道正觀等者中觀論云。
T2217_.59.0674c02: 因縁所生法。我説即是空。亦名爲假名。亦
T2217_.59.0674c03: 是中道義文准此文。以從縁起故者因縁生
T2217_.59.0674c04: 義即俗諦也。無生義成者即是空義即眞諦
T2217_.59.0674c05: 也。若爾何云中道乎。答。彼宗三諦各有中
T2217_.59.0674c06: 道。今取無生義故眞諦中歟。今引意。以此
T2217_.59.0674c07: 無生中道正觀證今宗四不生義而禪門龜
T2217_.59.0674c08: 兔無生爲失歟。汝謂等者指前執禪者歟。
T2217_.59.0674c09: 又以縁起證三密方便。若爾俗諦中又存
T2217_.59.0674c10: 歟。所以生而不生故雖依四不生觀不生而
T2217_.59.0674c11: 生故用三密行。寧同無相無行乎
T2217_.59.0674c12: 又如世人等者。前明破禪門無相無行而用
T2217_.59.0674c13: 三密行。自下對諸乘漸行顯自家頓證。故
T2217_.59.0674c14: 上引智論云。如治人以種種方便消融鑛
T2217_.59.0674c15: 石然後成金若神通者能使土木之類成金
T2217_.59.0674c16: 體文又第二疏取世人仙人巧拙難易之譬
T2217_.59.0674c17: 又此意矣。此等文明鏡也。然抄中此文猶對
T2217_.59.0674c18: 執禪者云云恐不會文意矣。妙性窮極者佛
T2217_.59.0674c19: 華法華以初地淨菩提心爲極果故云爾
T2217_.59.0674c20: 歟。下金寶者依密行所得菩提心也。初心
T2217_.59.0674c21: 極果雖異得寶是一處。故疏第二云。舟車神
T2217_.59.0674c22: 通至到一處文但世人無祕密方便等者是
T2217_.59.0674c23: 二地上大悲方便也。下云若以大悲萬行是
T2217_.59.0674c24: 也。意云。顯乘人依一心行得至淨菩提心。
T2217_.59.0674c25: 以此爲極故更無根究竟行證。故云不能
T2217_.59.0674c26: 得耳。次淨菩提心下其有眼食等合説。以大
T2217_.59.0674c27: 悲萬行合服食之以神變加持業合住壽
T2217_.59.0674c28: 長遠等也。此三句中究竟句也。以今祕密方
T2217_.59.0674c29: 便大悲萬行勿亂淨菩提心以前三密行矣。
T2217_.59.0675a01: 不應已下遮一道極無以淨菩提心爲究
T2217_.59.0675a02: 竟也。世人爲妙性窮極是也。寶鑰釋第八
T2217_.59.0675a03: 心云。一道無爲之眞理名初法明道。於諸
T2217_.59.0675a04: 顯教是究竟理智法身。望眞言門是則初
T2217_.59.0675a05: 門取意又釋第九心云。是心是因望前顯教
T2217_.59.0675a06: 極果。於後祕心初心文問。今此兩節釋解
T2217_.59.0675a07: 經何文乎。答。解二句文。前對禪門釋供養
T2217_.59.0675a08: 等義。後對諸乘述彼義也。或又上釋供養
T2217_.59.0675a09: 行修行句。故云祕密供養行門等下解從是
T2217_.59.0675a10: 初發心句。故云不應保初心＊爲極果也。初
T2217_.59.0675a11: 心言故破以初心爲極果耳
T2217_.59.0675a12: 我名我有者。下云我我所是也。謂我是體用
T2217_.59.0675a13: 都無有名。無實故云我名。我有者我所。我
T2217_.59.0675a14: 之家所有故云我有也
T2217_.59.0675a15: 經愚童凡夫者。通三心總句歟。第二第三亦
T2217_.59.0675a16: 名愚童嬰童故。又疏上文云愚童凡夫小有
T2217_.59.0675a17: 能信。非第二等何有此理矣。但證第一心
T2217_.59.0675a18: 者約執著我名等別句故
T2217_.59.0675a19: 以下答心相續義也者。此意八心十心相續
T2217_.59.0675a20: 云心相續義也。故上所牒之文但至離於斷
T2217_.59.0675a21: 常也。住心論第一引今文云。善無畏三藏
T2217_.59.0675a22: 釋云。從此已下十種住心佛答心相續之義
T2217_.59.0675a23: 也文此意十住心相續云心相續。若爾兼三
T2217_.59.0675a24: 劫文。與疏意異。何云無畏釋云。依之智
T2217_.59.0675a25: 證大師云。或人立十住心判一代時教。不
T2217_.59.0675a26: 合疏意。不足爲論文或云。文點可讀十
T2217_.59.0675a27: 種住心中世間三心答心相續故疏論無違
T2217_.59.0675a28: 矣。又義。疏意非不存十住心義。故第三劫
T2217_.59.0675a29: 終云。此經從淺至深廣明心相。皆爲開示
T2217_.59.0675b01: 菩提心本末因縁。若但依常途法相不得
T2217_.59.0675b02: 言諸佛大祕密我今悉開演也文既云從淺
T2217_.59.0675b03: 至深非十住心淺深乎。又本末者九種云
T2217_.59.0675b04: 末第十云本。若此經文局十心續生何在
T2217_.59.0675b05: 三劫終合彼文矣。問。三劫初釋云。亦是答
T2217_.59.0675b06: 諸心相及心殊異也文今又云廣明諸心相。
T2217_.59.0675b07: 全非心相續義。就中除心續生之相句乎。
T2217_.59.0675b08: 況十心三劫心相續次第中問何交六十心
T2217_.59.0675b09: 乎。答。已下言通三劫。故三劫正雖答心相
T2217_.59.0675b10: 續兼答諸心相殊異故云亦是歟。中間六
T2217_.59.0675b11: 十心雖非心續生兼顯所度妄心何失。又
T2217_.59.0675b12: 諸心相言亘總別故廣明心相者指心相
T2217_.59.0675b13: 續句歟。故疏第三住心品結云已説淨菩提
T2217_.59.0675b14: 心諸心相竟文或亦是答諸心相又心相續
T2217_.59.0675b15: 歟。大祕密之稱非依心續生何云祕密乎｣
T2217_.59.0675b16: 智度云世間等者。智論第三十一云無始
T2217_.59.0675b17: 空者世間若衆生若法皆無有始。今生從前
T2217_.59.0675b18: 世因縁有。前世復從前世有。如是展轉無
T2217_.59.0675b19: 有衆生始。法亦如是○如經中説佛語諸
T2217_.59.0675b20: 比丘。衆生無有始。無明覆愛所繋往來生
T2217_.59.0675b21: 死始不可得。破如是無始法故名爲無始
T2217_.59.0675b22: 空。問曰。無始是實不應破。何以故若衆生
T2217_.59.0675b23: 及法有始者即墮邊見亦墮無因見。遠離
T2217_.59.0675b24: 如是等過故應説衆生及法無始。今以無
T2217_.59.0675b25: 始空破是無始則還墮有始見。答曰。今已
T2217_.59.0675b26: 無始空破無始見。又不墮有始見文
T2217_.59.0675b27: 經中佛言無明覆愛所繋者。智證大師記云。
T2217_.59.0675b28: 和上釋訓云。無明與覆愛已上　今疑若無
T2217_.59.0675b29: 明是能覆之物愛此所繋之物歟。和上云。可
T2217_.59.0675c01: 然也。若爾無明爾覆波禮愛爾所繋禮天土訓
T2217_.59.0675c02: 之耶。答無常也云云
T2217_.59.0675c03: 愚童義如前説者。抄云。上疏云。謂六道凡夫
T2217_.59.0675c04: 不知實諦因果乃至堅執不捨故以爲名文
T2217_.59.0675c05: 凡夫者正譯等者。異生正譯凡夫義翻歟。梵
T2217_.59.0675c06: 名可尋決矣。寶鑰上云。凡夫作種種業感
T2217_.59.0675c07: 種種果。身相萬種而生故名異生文
T2217_.59.0675c08: 如十六知見等者。住心論第一云。大楞伽經
T2217_.59.0675c09: 説百八部邪見。瑜伽論説十六計。智度論
T2217_.59.0675c10: 説十六知見文今依智論歟。鈔云。謂外道
T2217_.59.0675c11: 雖有九十五種大意莫過十六異論。一因
T2217_.59.0675c12: 中有果宗。二從縁顯了宗。三去來實有宗。四
T2217_.59.0675c13: 計我實有宗。五諸法皆常宗。六諸因宿作
T2217_.59.0675c14: 宗。七自在等因宗。八害爲正法宗。九邊無邊
T2217_.59.0675c15: 等宗。十不死矯亂宗。十一諸法無因宗。十二
T2217_.59.0675c16: 七事斷滅宗。十三因果皆空宗。十四妄計最
T2217_.59.0675c17: 勝宗。十五妄計清淨宗。十六妄計吉祥宗略抄
T2217_.59.0675c18: 此十六知見異論十六別類外道宗計。猶小
T2217_.59.0675c19: 乘二十部異計矣。住心論三云。外道有九十
T2217_.59.0675c20: 六種大外道九萬三千眷屬外道總爲十六
T2217_.59.0675c21: 文智證記云。和上云。我我所執總呼十六見
T2217_.59.0675c22: 是別別稱也。可訓我我所執如十六知見等
T2217_.59.0675c23: 乃云云
T2217_.59.0675c24: 虚妄分別所由者唯識論等者。虚妄分別是
T2217_.59.0675c25: 能＊遍計妄心。是非所執我我所矣。又准上
T2217_.59.0675c26: 文界趣同性我云妄執。則我我所直虚妄分
T2217_.59.0675c27: 別歟
T2217_.59.0675c28: 如彼偈言等者。此四句偈智論文也。但彼論
T2217_.59.0675c29: 第三句無於字。有則剩字。可撿疏證本
T2217_.59.0676a01: 矣
T2217_.59.0676a02: 瑜伽我者等者。智證大師記云。瑜伽我者謂
T2217_.59.0676a03: 學定者云云此文何由似内道＊乎。答。凡此
T2217_.59.0676a04: 文者約學内教者不觀心之實法也文疏
T2217_.59.0676a05: 第七云。若行人不解正因縁義而修證諸
T2217_.59.0676a06: 禪以當計著自心以爲内我○若深求此
T2217_.59.0676a07: 中至賾自然撥除因業。唯我性獨存乃至無
T2217_.59.0676a08: 一法入心而證空定。最是世間究竟之理
T2217_.59.0676a09: 文今瑜伽我當此計歟。問。彼第三心引之。
T2217_.59.0676a10: 此證第一心。何云同乎。答。此計有二意。若
T2217_.59.0676a11: 約効彼行因冀成勝果第三心攝。若依
T2217_.59.0676a12: 計自心爲内我又第一心攝也。＊故疏第二
T2217_.59.0676a13: 云。前是不識因果之心。今由善根熟故
T2217_.59.0676a14: 効彼行因冀成勝果。不同前計也取意
T2217_.59.0676a15: 此意也
T2217_.59.0676a16: 地等變化等者。智證記云。今疑下結文云略
T2217_.59.0676a17: 擧三十事爾乃合地等變化其員不足也。
T2217_.59.0676a18: 疏文昧昧訓地等之變化。若依疏及先大師
T2217_.59.0676a19: 説可分爲二。若爾可言地等是執五大
T2217_.59.0676a20: 爲眞實之法者此一計或言。地爲以下可
T2217_.59.0676a21: 言變化也。意地等能變化爲萬物之因未詳
T2217_.59.0676a22: 云云疏第七云。若行人不解正因縁義而
T2217_.59.0676a23: 修證諸禪。必當計著自心＊以爲内我。彼
T2217_.59.0676a24: 見世間萬法因心而有則謂由神我生。設
T2217_.59.0676a25: 令不依内我必依外我即是自在梵天等
T2217_.59.0676a26: 也文准此釋瑜伽我者内我歟
T2217_.59.0676a27: 自在天是常等者。三論玄云。有外道云。大自
T2217_.59.0676a28: 在天能生萬物。萬物若滅還歸本天。故云
T2217_.59.0676a29: 自在。天若嗔四生皆苦。自在若喜則六道咸
T2217_.59.0676a30: 樂。然天非物因物非天果。蓋是邪心所畫。
T2217_.59.0676b01: 故名邪因邪果文
T2217_.59.0676b02: 如十二門中等者。十二門論龍樹云。問曰。衆
T2217_.59.0676b03: 生從自在天生苦樂亦自在所生。以不識
T2217_.59.0676b04: 樂因故與其苦。答曰。若衆生是自在天子者
T2217_.59.0676b05: ○自下全同同論疏下云嘉祥云。問曰下第二
T2217_.59.0676b06: 救。正通傷慈之難。答曰下第三破救。有二
T2217_.59.0676b07: 難。一者猶提捉前無慈難。父有大慈子不
T2217_.59.0676b08: 識恩終自與樂。而自在不爾。亦應但供養
T2217_.59.0676b09: 下作報恩不勉苦難。若言不識恩故而苦
T2217_.59.0676b10: 者。今報恩供養則應得樂。不須修福文唯
T2217_.59.0676b11: 識論一云。有執有一大自在天體實遍常能
T2217_.59.0676b12: 生諸法。彼執非理。所以者何。若法自生必
T2217_.59.0676b13: 非常故。諸非常者必不遍故。諸不遍者非
T2217_.59.0676b14: 眞實故文
T2217_.59.0676b15: 又若自作等者。論云全同疏下云。復次下以
T2217_.59.0676b16: 果徴因破。衆生之果既由自在。自在之因應
T2217_.59.0676b17: 更有所從。反覆結之文
T2217_.59.0676b18: 陶師子埏埴等者。陶師子者作土器者也。
T2217_.59.0676b19: 埏和名禰耶須。＊埴和名波爾。疏第七云。如
T2217_.59.0676b20: 埿團輪繩陶師等和合故有瓶生文十二門
論同之
T2217_.59.0676b21: 次云時與前時等者。智證大師記云。經云。
T2217_.59.0676b22: 及時者與前有時其別如何。答。推文意云。
T2217_.59.0676b23: 自在天者若流出及時也。爾乃有人。或計自
T2217_.59.0676b24: 在天是常能生萬物。或計從手功出一切
T2217_.59.0676b25: 法。或計時是自在天之所作歟云云問。若爾
T2217_.59.0676b26: 前建立可云自在天之心出一切法歟。答。
T2217_.59.0676b27: 今結云皆自在天種類也。彼不爾故
T2217_.59.0676b28: 大疏指心鈔卷七終
T2217_.59.0676b29:
T2217_.59.0676c01: 御本記云
T2217_.59.0676c02:   建治四年二月七日於醍醐寺中正院加
T2217_.59.0676c03: 點畢　金剛佛子頼瑜
T2217_.59.0676c04:
T2217_.59.0676c05:
T2217_.59.0676c06: 大日經疏指心鈔卷第八
T2217_.59.0676c07:
T2217_.59.0676c08:   疏卷第二之一
T2217_.59.0676c09: 疏云此是那羅延等者。此是那羅延天者指
T2217_.59.0676c10: 尊貴體也。外道下釋圍陀論師外道計此
T2217_.59.0676c11: 天爲尊貴也。點云。尊貴者此是那羅延天
T2217_.59.0676c12: 也。外道計云云又下文云。是毘紐天。外道部
T2217_.59.0676c13: 類文准此文可云那羅延天外道也。古點
T2217_.59.0676c14: 云。那羅延天外道之計也云云此意此外道計
T2217_.59.0676c15: 那羅延天造萬物故云爾歟。抄第三云。此
T2217_.59.0676c16: 有多説。謂圍陀論師計那羅延天能生四
T2217_.59.0676c17: 姓。計梵天能生萬物。提婆云。從那羅延天
T2217_.59.0676c18: 臍中生大蓮華。蓮華上有梵天祖翁。謂此梵
T2217_.59.0676c19: 天爲萬物之祖。從梵天口臂䏶脚生四姓
T2217_.59.0676c20: 等。又云。那羅延天能生梵王。梵王爲萬物之
T2217_.59.0676c21: 祖。復有安荼論師計本際等。不煩具引文
T2217_.59.0676c22: 私云。准此釋者。外道有三論師異説。且依
T2217_.59.0676c23: 初二説者。輔相者指梵天歟。那羅延是尊
T2217_.59.0676c24: 貴故。又寶師釋云。眞諦三藏翻爲人生本。梵
T2217_.59.0676c25: 王是衆生之祖父故云人生本也文又遁麟
T2217_.59.0676c26: 記云。言人種神者。那羅翻爲人。延那爲生
T2217_.59.0676c27: 本。謂人生本。即大梵王是也。外道謂。一切人
T2217_.59.0676c28: 皆從梵王生故文私云。依此釋者。梵王即
T2217_.59.0676c29: 那羅延也。若爾輔相是梵輔歟。頌疏云。爲臣
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