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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59

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T2217_.59.0754a01: 之言即屬自受用土。若准頌文寶莊嚴言
T2217_.59.0754a02: 即本時他也文此意今本地身云報身實報
T2217_.59.0754a03: 土也。上行等諸菩薩等者法華從地涌出品
T2217_.59.0754a04: 出。檢可見。修對治道等者補處彌勒等也。第
T2217_.59.0754a05: 三卷不退諸菩薩是也。法華經第五云。我於
T2217_.59.0754a06: 此衆中乃不識一人文准此文。法華中迹
T2217_.59.0754a07: 門屬方便對治道本門攝祕密神通乘歟。
T2217_.59.0754a08: 故大師開題云。又據大日經顯祕密。妙法
T2217_.59.0754a09: 蓮華義毘盧遮那本地常心文　疏第三文
如先引		　是深
T2217_.59.0754a10: 祕意也。又依淺略本迹二門同爲方便對治
T2217_.59.0754a11: 道。於餘教對治中既開對治祕密也。故法
T2217_.59.0754a12: 華壽量品云。如來祕密神通之力文智證釋
T2217_.59.0754a13: 云。迹門修生有對治道本門本有無對治
T2217_.59.0754a14: 道文若又准前總説後總結但以三乘教可
T2217_.59.0754a15: 云對治道。於法華迹門猶生驚疑故前文
T2217_.59.0754a16: 云或不至者指此類歟。未至寶處故。終
T2217_.59.0754a17:
T2217_.59.0754a18:
T2217_.59.0754a19:
T2217_.59.0754a20: 大日經疏指心鈔卷第十三
T2217_.59.0754a21:   疏卷第二之六
T2217_.59.0754a22: 前二劫中雖云度二乘地等者。抄第三云。等
T2217_.59.0754a23: 者等舍利弗目連等。謂須菩提於般若會
T2217_.59.0754a24: 中猶能承佛威神説人法倶空。若離加持
T2217_.59.0754a25: 則不能爲。謂行者於前劫中雖過愚法
T2217_.59.0754a26: 未能出此廣惠人等。至此劫中須菩提等
T2217_.59.0754a27: 而於此祕密一乘不知所趣。故此行者乃
T2217_.59.0754a28: 名直過二乘地也文法華安樂行品云。此
T2217_.59.0754a29: 法華經諸佛如來祕密之藏。於諸經中最在
T2217_.59.0754b01: 其上文疏第三云。復次初劫智惠與二乘共
T2217_.59.0754b02: 行非深般若。二劫智惠尚與二乘共聞。亦
T2217_.59.0754b03: 非甚深般若。第三劫等虚空心無邊智惠一
T2217_.59.0754b04: 切二乘不能思議。乃名甚深般若。堪作祕
T2217_.59.0754b05: 密行阿闍梨也文私云。疏第三尚與二乘共
T2217_.59.0754b06: 聞者廣惠承佛力説二空故云共聞也。然
T2217_.59.0754b07: 今即上文至第二僧祇乃與二乘異也者。過
T2217_.59.0754b08: ＊愚法故云爾。不謂與不＊愚法二乘異
T2217_.59.0754b09: 也。等虚空心者第八等空心也。無邊智惠者
T2217_.59.0754b10: 法華云。諸佛智惠甚深無量文一切二乘不能
T2217_.59.0754b11: 思議者。法華云其智惠門難解難入。一切
T2217_.59.0754b12: 聲聞辟支佛所不能知文准此釋者。若常
T2217_.59.0754b13: 途諸論乃至辟支佛地也一章是唯明第八住
T2217_.59.0754b14: 心歟。又此菩薩等文又第八也唯獨自明了
T2217_.59.0754b15: 文順法華唯獨自明了餘人所不見文故。故
T2217_.59.0754b16: 知三重祕密是前後一致指法華也。又菩提
T2217_.59.0754b17: 心論云。今眞言行人如前觀已復發利益
T2217_.59.0754b18: 安樂無餘衆生界一切衆生心。以大悲決
T2217_.59.0754b19: 定永超外道二乘境界文此文會第三劫文。
T2217_.59.0754b20: 第三劫初云復次眞言門。故論又云今眞言
T2217_.59.0754b21: 行人也。經云出過二乘疏云眞離二乘地。
T2217_.59.0754b22: 故論又永超二乘文論文可通八九心歟｣
T2217_.59.0754b23: 故釋提桓因等者。抄第三云。准此經文但
T2217_.59.0754b24: 言釋提桓因親近供養。何故疏言帝釋奉草
T2217_.59.0754b25: 四王獻鉢梵王請轉法輪。今經略故。故智
T2217_.59.0754b26: 度論云。佛至樹下時釋提桓因奉上好草
T2217_.59.0754b27: 執金剛菩薩常執金剛衞護菩薩梵天王
T2217_.59.0754b28: 請轉法輪。如是等各有常法是以疏主引
T2217_.59.0754b29: 來釋此故云釋提桓因等文私云。經意含四
T2217_.59.0754c01: 王梵天故疏中擧二天歟。或經與釋影略
T2217_.59.0754c02: 互顯歟。問。今段成佛者顯密中何佛耶。答。凡
T2217_.59.0754c03: 案一段意初直約行者内證外用歎徳。其
T2217_.59.0754c04: 文可知。後出過下重對顯家法身生身讃徳
T2217_.59.0754c05: 也。於中有二。初以顯法身極佛同内證初
T2217_.59.0754c06: 心。故大師云。顯教理智法身。是則眞言初門
T2217_.59.0754c07: 云云常途諸論證此心時即名爲佛者即此
T2217_.59.0754c08: 意矣。後釋提下疏時大下
釋此文		以顯草座成佛擬
T2217_.59.0754c09: 密外用徳也。故知今成佛是顯佛也。故疏十
T2217_.59.0754c10: 九云。又佛所以自藉此草者除世間憍慢
T2217_.59.0754c11: 心故。爲太子時種種放逸坐臥寶床寶几
T2217_.59.0754c12: 承足等。若出家猶習之即與本在家無異。
T2217_.59.0754c13: 此能捨如是事而坐草藉一切人天皆生
T2217_.59.0754c14: 敬心文此釋迦菩薩事也。今文同彼故可
T2217_.59.0754c15: 云顯成佛乎。又義。上文明初心現證位
T2217_.59.0754c16: 爲人天所歸又同顯佛極理而歎内證徳
T2217_.59.0754c17: 也。今文眞言菩薩當成四種身之中亦約
T2217_.59.0754c18: 變化法身讃利他之徳也。故菩提心論云。
T2217_.59.0754c19: 成大毘盧遮那佛自性身･受用身･變化身･等
T2217_.59.0754c20: 法身文前歸依今敬禮其言雖同其意是異。
T2217_.59.0754c21: 謂現當因果内外等異故。問。草座成佛是天
T2217_.59.0754c22: 台三藏佛。何云密佛耶。答。密成佛又四身別
T2217_.59.0754c23: 故變化法身用草座何失。或挫顯釋迦即
T2217_.59.0754c24: 云變化法身歟。或又密意大日成佛用草座
T2217_.59.0754c25: 歟。況彼圓教佛雖虚空爲座又用草座之
T2217_.59.0754c26: 義歟。何況灌頂阿闍梨用草座。可思之。問。
T2217_.59.0754c27: 若爾灌頂阿闍梨授印可時是令弟子成佛
T2217_.59.0754c28: 之儀式也。何唯華座非草座乎。答。私案。初
T2217_.59.0754c29: 後夜位内證故坐華座。後朝歎徳外用故座
T2217_.59.0755a01: 草座。可悉之。今疏釋内證外用此意歟。阿
T2217_.59.0755a02: 闍梨住化他門故坐草座歟。故知今經中
T2217_.59.0755a03: 菩提實義時不用草座成佛外迹可依彼
T2217_.59.0755a04: 座歟。可尋決矣又疏第八云又爲弟子作
T2217_.59.0755a05: 法時阿闍梨此邊藉以生茅使蹲踞而座。
T2217_.59.0755a06: 阿闍梨亦當座於茅座不得加以床褥之
T2217_.59.0755a07: 類也。然受用生茅略有三義。一者其性潔
T2217_.59.0755a08: 淨離處樂觸可以蠲除行者昏怠恣慢之
T2217_.59.0755a09: 心。二者是吉祥草以爲數坐而證菩提。是
T2217_.59.0755a10: 故能除一切諸障。三者以此吉祥茅表惠
T2217_.59.0755a11: 性也文私云。今此文世尊者大日世尊歟。若
T2217_.59.0755a12: 爾成佛外迹可用此座歟。又第十九云。以
T2217_.59.0755a13: 如來成道時所坐故一切世間以爲吉祥。故
T2217_.59.0755a14: 持誦者藉之障不生也文此又大日如來歟。
T2217_.59.0755a15: 然准下文云。爲太子時者釋迦歟。若爾第八
T2217_.59.0755a16: 文又可同此歟。或云。奉草獻鉢等有深祕
T2217_.59.0755a17: 釋。疏第九六種震動釋六根煩惱。准知耳｣
T2217_.59.0755a18: 經所謂空性等者。有云。住心論等中以所謂
T2217_.59.0755a19: 空性等文證第八九二心中以終極無自性
T2217_.59.0755a20: 心生句爲第九簡別文。此空性者眞如大空
T2217_.59.0755a21: 性隨縁作諸法。故以同文證兩心也。其縁
T2217_.59.0755a22: 起無性中第九心即無性極故以終句爲簡
T2217_.59.0755a23: 別矣。云云抄云。有云。所謂空性乃至身意者
T2217_.59.0755a24: 第八心也。極無自性心生一句唯第九心也。
T2217_.59.0755a25: 故大師云。極無自性心一句悉攝華嚴教盡
T2217_.59.0755a26: 文但第九引上文是爲來由。非正證耳。有
T2217_.59.0755a27: 云。此文通二種心。然於一文上含淺深義。
T2217_.59.0755a28: 所以六無畏立一無畏三重幻含一種幻。
T2217_.59.0755a29: 但以終句爲簡別文。極言顯無上故云云私
T2217_.59.0755b01: 云。三義中初義於空性等一文淺深有無未
T2217_.59.0755b02: 分明矣。或云空性等文無淺深而證第九。
T2217_.59.0755b03: 勝兼劣故。例如慈恩二諦章中云。又上兼
T2217_.59.0755b04: 下。聲聞行縁必獨覺法乃至上必兼取下。二
T2217_.59.0755b05: 乘境行必菩薩境行故云云又般若寺疏抄中。
T2217_.59.0755b06: 以所謂空性乃至等虚空之文證第八。以離
T2217_.59.0755b07: 有爲無爲界乃至極無自性心生之文證第九
T2217_.59.0755b08: 也。准此釋者離有爲至舌身意十七字通
T2217_.59.0755b09: 二心前後文句各局歟。但寶鑰中兩所引之。
T2217_.59.0755b10: 下所引如疏抄上所引與第八所引者同
T2217_.59.0755b11: 文故來歟。私檢引文論八九鑰八幷第九上
T2217_.59.0755b12: 引皆除無邊至續生之三句。但論鑰倶第九
T2217_.59.0755b13: 増極無自性心生句又論鑰各第八云等
同虚空加同字耳		下引
T2217_.59.0755b14: 除初所謂至戲論之四句以等虚空以下
T2217_.59.0755b15: 三句退安極無自性心生下更加無邊一切
T2217_.59.0755b16: 等三句具引如是初心已下文矣。倩案以
T2217_.59.0755b17: 極無自性句爲第九簡句。鑰論是同。但鑰
T2217_.59.0755b18: 下引以無邊一切佛法依此相續生文似爲
T2217_.59.0755b19: 別句矣。或又下引爲驚覺的據一切佛法
T2217_.59.0755b20: 生者五相成身等曼荼功徳故。上重證時＊鑰
T2217_.59.0755b21: 論倶不引此文歟。又義。等虚空一句兼八
T2217_.59.0755b22: 九通句歟。故今所引安極無下也。故上釋
T2217_.59.0755b23: 云。驚一道於彈指覺無爲於未極。等空之心
T2217_.59.0755b24: 於是始起云云此釋極無云等空。但始起者
T2217_.59.0755b25: 約已極邊歟。非遮第八也。故疏云。空性即
T2217_.59.0755b26: 是自心等虚空性文又守護經開題云。空性･
T2217_.59.0755b27: 等虚空融境智而知一實文或又此文空性
T2217_.59.0755b28: 與等虚空歟。又或云。所謂空性至虚空通
T2217_.59.0755b29: 二心總句也。離有爲下二心別説也。離有
T2217_.59.0755c01: 至身意第八也。終一句第九也。例如第二
T2217_.59.0755c02: 劫中覺心所度云微細他縁所度云智障
T2217_.59.0755c03: 故。故理實細與極細又各分麁細。故大疏
T2217_.59.0755c04: 抄云六劫。可思之問。若爾第八所度何耶。
T2217_.59.0755c05: 答。經顯文越諸戲論是無間第八心也佛法
T2217_.59.0755c06: 續生即解脱第九心也。然理實各有斷證故。
T2217_.59.0755c07: 此中十喩者第三劫第八覺也。前十喩者第
T2217_.59.0755c08: 二劫覺與第三劫第八所度妄倶故云復成
T2217_.59.0755c09: 戲論也。今第八越彼故云越諸戲論也。越
T2217_.59.0755c10: 者指第八覺也。又等虚空三字顯微細斷
T2217_.59.0755c11: 也。又義。第九證局終一句也。依之疏云。心
T2217_.59.0755c12: 實際亦復不可得。故曰極無自性心生也文
T2217_.59.0755c13: 又云。行者初觀空性時覺一切法皆入心
T2217_.59.0755c14: 實際乃至以蒙佛教授故轉生極無自性心。
T2217_.59.0755c15: 乃至心之實際亦復不可得文文意第八心
T2217_.59.0755c16: 沈心實際萬行休息時諸佛驚覺而令轉
T2217_.59.0755c17: 生第九心。故云轉生。又云亦復也。轉及亦
T2217_.59.0755c18: 起盡非是示二心勝劣乎。若空性等文通
T2217_.59.0755c19: 第九則於一重心有轉生義耶。但第九同
T2217_.59.0755c20: 引者。若無彼文則難知無自性心從何心
T2217_.59.0755c21: 轉生。故引爲來由也。例如第五心引證。故
T2217_.59.0755c22: 彼心所引云。又云。聲聞所説眞言一一句安
T2217_.59.0755c23: 布是中辟支佛復有少差別。謂三昧分異淨
T2217_.59.0755c24: 除於業生文此中聲聞所説一一句安布是第
T2217_.59.0755c25: 四心證也。今再引是來由義也復有少差別。
T2217_.59.0755c26: 難知與何法差別故。問。迂迴直往二機倶
T2217_.59.0755c27: 以空性爲入門耶答或云。然也。漸機今
T2217_.59.0755c28: 空性者住常寂滅光理性時蒙佛驚即轉
T2217_.59.0755c29: 生極無心然後入祕密也頓機宿善機熟可
T2217_.59.0756a01: 入密者即成空性心。空性者無始生死我執
T2217_.59.0756a02: 轉融性也。此心不生時難入故以機爲空
T2217_.59.0756a03: 性也。斯則sa字三諦究竟入a字三諦也。
T2217_.59.0756a04: 宿善位以sa字空性爲門而入金剛寶藏中
T2217_.59.0756a05: asava三點。開藏内見時三點雙現前於藏
T2217_.59.0756a06: 外談内寶即有次第也。横竪義可思之云
T2217_.59.0756a07: 云問。今此空性無境等義可通覺心乘耶。
T2217_.59.0756a08: 答。不通也。問。覺心乘畢竟皆空爲極不三
T2217_.59.0756a09: 無得爲要。依之大師開題八不空性談義。
T2217_.59.0756a10: 寶鑰獨空慮絶不二無相文若爾空性無相等
T2217_.59.0756a11: 義不通第七乎。答。不通也。其故大師引證
T2217_.59.0756a12: 其文別故。所以二劫三劫隔僧祇三乘一乘
T2217_.59.0756a13: 異境行。故疏云。前劫悟萬法唯心今觀此
T2217_.59.0756a14: 心即是如來自然智身取意若此文通覺心。
T2217_.59.0756a15: 三劫雜亂十心難辨者歟。但至八不空性等
T2217_.59.0756a16: 釋者彼宗八不空理云八不空性非依今
T2217_.59.0756a17: 文歟所以宗家第八心獨名空性無境心故
T2217_.59.0756a18: 仍無失。問。大師立十住心專依大日經菩
T2217_.59.0756a19: 提心論。八不空性又非依今文乎。又雖有
T2217_.59.0756a20: 第七所依別文兼通此文何失。例如第九
T2217_.59.0756a21: 心正雖依極無自性句亦通所謂空性等
T2217_.59.0756a22: 文矣。又空性無境心名雖名第八何遮
T2217_.59.0756a23: 通餘心例如如實知自心矣。如何。答。住心
T2217_.59.0756a24: 淺深尤可任別憑經論起盡。此文通第七
T2217_.59.0756a25: 住心優降難辨者歟。但又住心淺深雖依
T2217_.59.0756a26: 眞言經論兼取各宗文理也。故八不空性及
T2217_.59.0756a27: 一心無相等言依彼宗釋義歟。又云。第九引
T2217_.59.0756a28: 證者如先會矣。或八九一劫故設雖通。此
T2217_.59.0756a29: 隔僧祇何同彼＊耶。又如實知自心名雖總
T2217_.59.0756b01: 即別名。空性無境心稱可局第八。例如一
T2217_.59.0756b02: 道無爲心矣
T2217_.59.0756b03: 上文無量等者。經云。無量如虚空不染污
T2217_.59.0756b04: 常住諸法不能動。本來寂無相。無量智成
T2217_.59.0756b05: 就正等覺顯現文疏第一云。次有一偈半。略
T2217_.59.0756b06: 答菩提心相貎乃至爾時行人爲此寂光所
T2217_.59.0756b07: 照無量知見自然開發如蓮華敷。故云無
T2217_.59.0756b08: 量智成就。此智成就即是毘盧遮那心佛現
T2217_.59.0756b09: 前故云正等覺顯現文私云。疏云寂光所照
T2217_.59.0756b10: 無量知見。同天台四佛智見。經云無量智成
T2217_.59.0756b11: 就同法華諸佛智惠甚深無量文。又心佛顯
T2217_.59.0756b12: 現義如實知自心義故大師引今經文證第
T2217_.59.0756b13: 八心符疏意矣
T2217_.59.0756b14: 前劫悟萬法唯心等者。唯心中有他縁覺心。
T2217_.59.0756b15: 法相唯識是事心也。三論唯心即眞心也。相
T2217_.59.0756b16: 宗遣相證性唯識雖名眞理識實性故云唯
T2217_.59.0756b17: 識。異三論云眞理即唯心耳。故知唯識言
T2217_.59.0756b18: 雖同事理義是別。具如先辨而已
T2217_.59.0756b19: 今觀此心即是如來自然智等者。疏第六云。
T2217_.59.0756b20: 次云離一切戲論法佛自然智。是廣歎不思
T2217_.59.0756b21: 議智而爲世間説滿足衆希願。是廣歎不
T2217_.59.0756b22: 思議方便○是故權實二惠具不可思議也文
T2217_.59.0756b23: 法華經第一云。諸佛智惠甚深無量。其智惠
T2217_.59.0756b24: 門難解難入文同疏云歎權
實　智取意		　二經意同權實二
T2217_.59.0756b25: 智倶不思議故云自然智也又一道心中談
T2217_.59.0756b26: 法報常住義。故云如來自然智等也。如來
T2217_.59.0756b27: 自然智者自受用身。毘盧遮那遍一切身者
T2217_.59.0756b28: 法身也。二身倶常住故云自然及遍一切也。
T2217_.59.0756b29: 故天台釋云。境既無量無邊常住不滅。智亦
T2217_.59.0756c01: 如是函大蓋大文理智倶常住而冥合如函
T2217_.59.0756c02: 蓋相稱也。問。法報常住等義覺心乘亦談。故
T2217_.59.0756c03: 疏第二劫文釋心主自在文云。以不滯有
T2217_.59.0756c04: 無心無罣礙。所爲妙業隨意能成文意云。法
T2217_.59.0756c05: 報同常住故云不滯有無不云法身無爲報
T2217_.59.0756c06: 身有爲之故。理智倶冥會故。云心無罣礙。
T2217_.59.0756c07: 故第七叙覺心云。悟心性不生知境智不
T2217_.59.0756c08: 異文又嘉祥法華義疏云。内應與法身相應。
T2217_.59.0756c09: 法身常住應身亦常文内應者自受用身也
T2217_.59.0756c10: 既云倶常。是法報常住義也。又云相應。豈
T2217_.59.0756c11: 非理智冥合耶。彼他縁心猶成理智冥會
T2217_.59.0756c12: 義。何況覺心乘乎。答。法身常住言雖同理
T2217_.59.0756c13: 智不二意全別。故彼義疏云。報佛壽量有始
T2217_.59.0756c14: 無終○初證佛果。是故有始。一證已後湛
T2217_.59.0756c15: 然不滅故無有盡文雖二身倶常報身猶有
T2217_.59.0756c16: 始無終也。而今文中如來自然智顯報身無
T2217_.59.0756c17: 始無終故云自然智也。又唯識等論中雖
T2217_.59.0756c18: 明智與眞如平等平等報身唯有爲生滅
T2217_.59.0756c19: 體未及無終談也。故慈恩三身義云。佛受
T2217_.59.0756c20: 用身既墮法數。生者皆滅。是一向記。故不
T2217_.59.0756c21: 可説是本性常。許從因生説是常者違
T2217_.59.0756c22: 比量故文何爲難端乎。凡今住心理智倶無
T2217_.59.0756c23: 始無終冥會一際故。境智倶實相也。境智倶
T2217_.59.0756c24: 般若也。故疏云。以心實相智覺心之實相。
T2217_.59.0756c25: 境智皆是般若波羅蜜文又宗家叙此心
T2217_.59.0756c26: 云。似澄水之能鑒如瑩金之影像。濕金即
T2217_.59.0756c27: 照影。照影即金水。即知境即般若。般若即境
T2217_.59.0756c28: 文此等義豈亂覺心乘乎。問。大師引菩提心
T2217_.59.0756c29: 論心體自如不見身心之文證覺心乘。又
T2217_.59.0757a01: 嘉祥二諦章云。不見有法出法性者。是
T2217_.59.0757a02: 名與般若相應文既云能照心體即眞如。
T2217_.59.0757a03: 又云不見法性外有能照智法。此等説豈
T2217_.59.0757a04: 非云境智倶實相耶。如何。答。雖云境智倶
T2217_.59.0757a05: 實相未談心境同般若歟。例如智論文云。
T2217_.59.0757a06: 有爲實相即是無爲無爲相者即非有爲云云
T2217_.59.0757a07: 又云。理智不二談二心雖同影像遮取義兩
T2217_.59.0757a08: 宗是別所以第七心遮心外影像但於唯心
T2217_.59.0757a09: 位談理智不二。故疏上文云。覺此心本不
T2217_.59.0757a10: 生即是漸入阿字門文然今心中非但明自
T2217_.59.0757a11: 心不生。心外影像亦不出常寂滅光。故疏云。
T2217_.59.0757a12: 以心如是故諸法亦如是。根塵皆入阿
T2217_.59.0757a13: 字門○影像不出常寂滅光文止觀第五云。
T2217_.59.0757a14: 無生教門竪攝因果。其義已彰。横攝之意
T2217_.59.0757a15: 今當説。大品若聞無生門則解一切義。初
T2217_.59.0757a16: 阿字攝四十七字。四十七字攝阿字。中間亦
T2217_.59.0757a17: 然。横竪備攝其文如此文既云。横竪備攝皆
T2217_.59.0757a18: 入＊阿字意也。漸入皆入義。可思之。問。根
T2217_.59.0757a19: 塵皆入＊阿字即事理倶密之義。影像不出
T2217_.59.0757a20: 常寂是即事而眞之談也。若爾何異祕密
T2217_.59.0757a21: 心耶。答。境智倶般若之談雖甚深猶是一
T2217_.59.0757a22: 乘一如理未及十十無盡説。影像歸常寂
T2217_.59.0757a23: 之義雖希有猶是攝相歸性域未入性相歴
T2217_.59.0757a24: 然位也。觀夫祕宗意現覺諸法本初不生也。
T2217_.59.0757a25: 何云入＊阿字耶。直約諸法令識其心也。
T2217_.59.0757a26: 豈云歸常寂乎。所以皆入不出言顯示一心
T2217_.59.0757a27: 縁起末歸一心無相本也。寧及性佛性然六
T2217_.59.0757a28: 大四曼乎。故釋云。今所言色者非諸識所
T2217_.59.0757a29: 變影像三乘色非一心縁起色一乘色性佛
T2217_.59.0757b01: 性然四曼法佛法爾三色文眞言
色也
T2217_.59.0757b02: 以此中十喩望前十喩等者。鈔第四云。疏以
T2217_.59.0757b03: 此中十喩等者。初劫第二劫十種譬喩乃成
T2217_.59.0757b04: 戲論。今此中十喩復爲對治前劫心沒實
T2217_.59.0757b05: 際欲令離有爲界故。觀此十喩亦成
T2217_.59.0757b06: 戲論。今時等虚空性倶不可得故云越諸戲
T2217_.59.0757b07: 論文道範云。此釋意以此十喩者第三劫十
T2217_.59.0757b08: 喩。望前十喩者前二劫十喩也前二劫十喩
T2217_.59.0757b09: 沒實際。爲對治之觀此第三劫十喩。尚對
T2217_.59.0757b10: 前十喩成能所。故成戲論。釋歟。謂即空･即
T2217_.59.0757b11: 心･不思議三種幻麁･細･極三妄如次能所治
T2217_.59.0757b12: 也。若三劫十喩爲戲論者。何心爲能治＊耶。
T2217_.59.0757b13: 即以等虚空性倶不可得爲能治也云云或
T2217_.59.0757b14: 云。以第三劫妄執云戲論。故次下云第三
T2217_.59.0757b15: 重百六十心煩惱業種除文是即越諸戲論
T2217_.59.0757b16: 意也。或云。第二劫十喩覺望第三劫覺降
T2217_.59.0757b17: 戲論。非妄執也。或云。前位覺即後位迷故
T2217_.59.0757b18: 倶無相違耳。問。四義倶未審。先抄義不明。
T2217_.59.0757b19: 二三劫相望時。何忽第三劫十喩云戲論乎。
T2217_.59.0757b20: 次義非理。十喩望十喩成戲論義何忽
T2217_.59.0757b21: 云妄執耶。作釋合經其文別。何以下釋成
T2217_.59.0757b22: 上義耶。次義非理。此中十喩者第三劫。望
T2217_.59.0757b23: 前十喩者第二劫。不順綴文。若如成者應
T2217_.59.0757b24: 云以前十喩望此十喩成戲論也。後義不
T2217_.59.0757b25: 然。眞妄一體則何分能越所越耶。諸義皆
T2217_.59.0757b26: 非理。如何。答。諸義皆非無理。抄意得綴文
T2217_.59.0757b27: 起盡。故意云。以此第三劫十喩望前初二
T2217_.59.0757b28: 劫十喩成戲論。此復成戲論也爲言更述抄
T2217_.59.0757b29: 意云。初二劫十喩望第三劫成戲論義也。
T2217_.59.0757c01: 所以觀此十喩者指沒心實際前二劫十
T2217_.59.0757c02: 喩也。意云。今此第三十喩復觀此沒實除
T2217_.59.0757c03: 前十喩亦成戲論也爲言初二劫妄執既戲
T2217_.59.0757c04: 論故望彼云亦也。若不爾者違下今時等
T2217_.59.0757c05: 虚空性等文。故等虚空性＊是第三劫十喩故。
T2217_.59.0757c06: 又是能越心故但會難者前劫十喩屬戲論。
T2217_.59.0757c07: 是不斷極細故。其戲論者妄執也。又第三
T2217_.59.0757c08: 重微細等釋雖文在下意指上文也。合經
T2217_.59.0757c09: 屬後者擧前意爲來由耳。佛樹牙生偏當
T2217_.59.0757c10: 等虚空等文故。次義甚深所説義理相順何
T2217_.59.0757c11: 拘綴文。依之唯識論云不可隨文而取其
T2217_.59.0757c12: 義。十地論述隨聲取義有五種過云云宗家
T2217_.59.0757c13: 判如文取義三世諸佛之怨云云所以此十
T2217_.59.0757c14: 喩所望也。前十喩能望也。以此十喩於望
T2217_.59.0757c15: 前十喩＊於可讀也。又實範點云。以此中十
T2217_.59.0757c16: 喩＊於望連波前十喩復成戲論云云後義相
T2217_.59.0757c17: 望不定故。一時具二義也。故釋論云。復次
T2217_.59.0757c18: 覺與不覺是一味故云云上諸義任意取捨。
T2217_.59.0757c19: 但案宗家意第三劫中有二種心。故一道心
T2217_.59.0757c20: 十喩猶屬戲論。故以第三劫十喩云復成
T2217_.59.0757c21: 戲論也。故大師叙一道心云。前劫菩薩作
T2217_.59.0757c22: 戲論。此心正覺亦非眞文此釋依今文起盡。
T2217_.59.0757c23: 故意云。第二劫菩薩望第三劫覺屬戲論。
T2217_.59.0757c24: 准知於第三劫中第八望第九非眞是戲
T2217_.59.0757c25: 論也爲言故文點云。以此中乃十喩＊於望
T2217_.59.0757c26: 禮波前＊乃十喩復成戲論云云意云。於第三
T2217_.59.0757c27: 劫中八九十喩相望第八成戲論故云越諸
T2217_.59.0757c28: 戲論也爲言越諸戲論文雖通八九今顯第
T2217_.59.0757c29: 九勝第八矣。次下云微細百六十心者重
T2217_.59.0758a01: 成第九所度邊也。所以極細中分麁細故
T2217_.59.0758a02: 立微細名歟。若不爾者所越戲論可非極
T2217_.59.0758a03: 細妄執。何故疏第三云。此空智生時極無自
T2217_.59.0758a04: 性心生也。但知心垢盡處戲論不行。即是第
T2217_.59.0758a05: 六無畏依略抄既極無位云戲論不行。即知一
T2217_.59.0758a06: 道心猶戲論也。理實言之極細妄執是障二
T2217_.59.0758a07: 心故。一道心雖斷一分極無障猶在故。一
T2217_.59.0758a08: 道十喩亦成戲論也。又義。如下辨。問。第二
T2217_.59.0758a09: 劫唯六喩。何云十喩耶。答。十有増減十故
T2217_.59.0758a10: 初二劫五六喩皆云十喩也。故疏第三云。然
T2217_.59.0758a11: 統論此品中十縁生句略有三種。摩訶般若
T2217_.59.0758a12: 中十喩亦具含三意文又法無畏釋云。法謂
T2217_.59.0758a13: 十縁生句也文初劫五喩非名十縁生句乎｣
T2217_.59.0758a14: 第三重微細百六十心煩惱等者。或云。一道
T2217_.59.0758a15: 心所度也。其故所謂空性乃至舌身意文第八
T2217_.59.0758a16: 説文。極無自性心生句偏在第九。即知第八
T2217_.59.0758a17: 説文中第九義未終。前所擧妄執唯可第八
T2217_.59.0758a18: 所度歟。或云。所謂空性等文亘二種心。八
T2217_.59.0758a19: 九有淺深。越諸戲論文又可通二心所度
T2217_.59.0758a20: 也。私一義云。但第九心所斷也。謂等虚空
T2217_.59.0758a21: 句對前望後含無間･解脱二義。前越諸戲
T2217_.59.0758a22: 論者第八無間道斷極細麁分也。若對彼今
T2217_.59.0758a23: 等虚空成第八證理。有智契空理故云等
T2217_.59.0758a24: 虚空也。若望後佛法而生句又爲第九無
T2217_.59.0758a25: 間道。斷極細中細分故云微細。猶如第二
T2217_.59.0758a26: 劫中他縁所度云智障覺心所斷云微細也。
T2217_.59.0758a27: 佛法而生是第九證理故。故知種已上釋等
T2217_.59.0758a28: 虚空以虚空似煩惱滅無歟。復有下釋無
T2217_.59.0758a29: 邊以下文也。但至云第八所引中間文者。
T2217_.59.0758b01: 作釋引證依義理淺深不云文言交雜。今
T2217_.59.0758b02: 經第十心在八九前。又菩提心論七八引證
T2217_.59.0758b03: 未必文前後矣。又大師處處釋。第八第九
T2217_.59.0758b04: 同云等虚空心。八九同引此文通二心義
T2217_.59.0758b05: 顯然者歟。問。下云於業煩惱解脱非第九
T2217_.59.0758b06: 所度＊耶。答。彼廣通三妄。煩惱即知佛事
T2217_.59.0758b07: 故。例如云一心流轉作四相故云云
T2217_.59.0758b08: 業壽種者。疏第一云。蘊阿頼耶業･壽･種子
T2217_.59.0758b09: 文智證大師釋云。業壽種者。約第二識有
T2217_.59.0758b10: 三相。謂自相･因相･果相也。開因相爲二。
T2217_.59.0758b11: 謂業與種。所謂業者身口意不清淨業也。言
T2217_.59.0758b12: 種子者癡愛因縁也。言壽者酬因所生之果
T2217_.59.0758b13: 報識故約第八梨耶立種子及果報二名也
T2217_.59.0758b14: 文私案。業者業種子。種者煩惱種子。壽是總
T2217_.59.0758b15: 報體。皆在頼耶識。故知今業果可通二種
T2217_.59.0758b16: 生死歟。問。第一卷釋縁業生云。癡愛因縁
T2217_.59.0758b17: 造不清淨業生六趣身云云此但分段業果。
T2217_.59.0758b18: 何通變易。況彼華嚴猶云若依圓教不説變
T2217_.59.0758b19: 易等。期即身成佛行者受變易乎。答。上縁
T2217_.59.0758b20: 業生者分段煩惱業現行並別報故在前六
T2217_.59.0758b21: 識。今業壽種是種子幷總報故在第八識。然
T2217_.59.0758b22: 今宗三妄頓斷故極細斷時煩惱障等一時
T2217_.59.0758b23: 斷。故二種生死業種等又頓離也。但上擧分
T2217_.59.0758b24: 段者眞言行者無始本具邊雖有變易業
T2217_.59.0758b25: 果非三妄漸故不云受變易。麁苦先盡細
T2217_.59.0758b26: 苦顯云變易也。今既頓斷故。分段盡時即變
T2217_.59.0758b27: 易無故。成即身成佛義也。華嚴又一斷一切
T2217_.59.0758b28: 斷故云但分段身窮於因位也。但初劫文拔
T2217_.59.0758b29: 業煩惱株机等者。雖同時斷寄如常且作
T2217_.59.0758c01: 次第説也。況第一釋云。二乘雖破三毒亦
T2217_.59.0758c02: 不了了盡文分段業煩惱種子實極細斷位
T2217_.59.0758c03: 可斷盡歟。若今教即身成佛故不存變易
T2217_.59.0758c04: 業果者彼業果終不離。況極細法執故變易
T2217_.59.0758c05: 煩惱乎。若爾劣如常斷。又雖有彼種不可
T2217_.59.0758c06: 云受變易。地前凡位無漏未起故。初地以
T2217_.59.0758c07: 上無漏雖起非變易業歟。非有分別無漏
T2217_.59.0758c08: 故。又縁助煩惱已斷故。又雖有微細妄執
T2217_.59.0758c09: 非二死縁助惑歟。又義。但分段業果歟。智
T2217_.59.0758c10: 證釋云六趣業。故又普觀釋云。其實二苦
T2217_.59.0758c11: 通依一切本末不覺文又香象釋相續業
T2217_.59.0758c12: 用通五意故。或智證釋以現行顯種也。普
T2217_.59.0758c13: 記等約助發潤歟。問。等虚空是初地菩提
T2217_.59.0758c14: 心平等種子。何云業壽種除義。佛樹牙生
T2217_.59.0758c15: 又二地以上大悲爲根。何云極無自性心耶。
T2217_.59.0758c16: 故疏第一云。今修平等三業清淨惠門一切
T2217_.59.0758c17: 蘊阿頼耶業･壽種子皆悉焚滅得至虚空
T2217_.59.0758c18: 無垢大菩提心。一切如來平等種子從悲藏
T2217_.59.0758c19: 中生法性牙。乃至莖葉華果遍滿諸法界
T2217_.59.0758c20: 成萬徳開敷菩提樹王文此文明鏡者歟。如
T2217_.59.0758c21: 何。答。業･壽種除釋等虚空文非無依馮。疏
T2217_.59.0758c22: 第一云。即時人法戲論淨若虚空。成自然
T2217_.59.0758c23: 覺不由他悟文以上二句准等虚空以下
T2217_.59.0758c24: 二句似無邊已下也佛樹牙生者虚空無垢
T2217_.59.0758c25: 菩提心也。心因句中有短三心等故云芽
T2217_.59.0758c26: 也。虚空無垢又業･壽種除義也。又義云。如
T2217_.59.0758c27: 能難。長十心時種子爲因牙等爲根。故疏下
T2217_.59.0758c28: 文云。初地爲種子二地爲牙三地爲疱文但
T2217_.59.0758c29: 今釋中不擧平等種者經疏影略。經擧菩
T2217_.59.0759a01: 提心種子疏示所斷妄執也。或除字平等種
T2217_.59.0759a02: 子歟。若不爾者如伊蘭種生栴檀牙。如何。
T2217_.59.0759a03: 又大師引證者爲證驚覺義引此文矣。故
T2217_.59.0759a04: 蒙驚轉入祕密故云牙生也。又義云。經文
T2217_.59.0759a05: 依此相續生文通種牙歟。疏家宗家互顯
T2217_.59.0759a06: 歟。雜問答云。問。何故先住此不生理。答。是
T2217_.59.0759a07: 虚空無垢大菩提心之地故。亦一切如來平等
T2217_.59.0759a08: 種子故。所以眞言行人從初發心住金剛種
T2217_.59.0759a09: 性。時即法性之芽自此而生萬徳之果於此
T2217_.59.0759a10: 開發。開發故先住之文私云。此文證二義。
T2217_.59.0759a11: 萬徳果者心果徳。故寶鑰釋第九心云。初心
T2217_.59.0759a12: 之佛其徳不思議。萬徳始顯一心稍現文是
T2217_.59.0759a13: 證初義也。又云。三密功徳云萬徳果。故同
T2217_.59.0759a14: 釋叙顯密異云。心外䂪垢於是悉盡。曼荼
T2217_.59.0759a15: 莊嚴此時漸開文是證後義也。或云。准釋
T2217_.59.0759a16: 論中云從無明種出覺知樹則業種生佛
T2217_.59.0759a17: 牙歟。疏第一云。離因業生佛樹牙生文
T2217_.59.0759a18: 思之
T2217_.59.0759a19: 既不壞因縁即入法界等者。因縁及生滅釋
T2217_.59.0759a20: 經有爲法界及不生滅釋經無爲也。不壞不
T2217_.59.0759a21: 動即入即是釋經離字經中明捨離前劫隔
T2217_.59.0759a22: 歴三諦故云離有爲等。疏中明今心不思
T2217_.59.0759a23: 議三諦故云即入即是也。故天台釋云。隔
T2217_.59.0759a24: ＊歴三諦是麁法也。圓融三諦是妙法也云云
T2217_.59.0759a25: 又云。始自華嚴終至般若但爲次第三諦
T2217_.59.0759a26: 所攝。今經會實方曰圓融文私云。以華嚴
T2217_.59.0759a27: 爲隔＊歴歟今疏異耳。問。有爲無爲是事理
T2217_.59.0759a28: 眞俗法也。何云三諦耶。答。二諦三諦開合
T2217_.59.0759a29: 不同一法二義差別。故疏第三云。今此境界
T2217_.59.0759b01: ○而形聲宛然即是法界。論幻即幻。論法
T2217_.59.0759b02: 界即法界。論遍一切處即遍一切處。論
T2217_.59.0759b03: 幻故名不思議幻也文私云。幻･法界･遍處
T2217_.59.0759b04: 如次假･空･中三諦也謂。幻是假有義。法界
T2217_.59.0759b05: 即空理異名。中道遍二諦故云遍一切處
T2217_.59.0759b06: 也。前縁起･法界如次俗諦･眞諦也。二諦門
T2217_.59.0759b07: 合假空爲俗以中爲眞諦也。問。不思議幻
T2217_.59.0759b08: 者但約假諦。如何云三諦耶。答。一假一切
T2217_.59.0759b09: 假故以空中即假諦故云不思議。空及中
T2217_.59.0759b10: 相即又爾也。故疏第三云。若於一念心中明
T2217_.59.0759b11: 見十縁生句義則上窮無盡法界下極無
T2217_.59.0759b12: 盡衆生界其中一切心相皆能了了覺知以
T2217_.59.0759b13: 皆從縁起即空即假即中故。故曰如實遍
T2217_.59.0759b14: 知一切心相文又天台止觀第六云。無明一
T2217_.59.0759b15: 念因縁所生法即空即假即中。不思議三諦
T2217_.59.0759b16: 一心三觀一切種智佛眼等法耳文故大師二
T2217_.59.0759b17: 教論中叙第八心云。此宗所觀不過三諦。
T2217_.59.0759b18: 一念心中即具三諦。以此爲妙文問。經離
T2217_.59.0759b19: 有爲無爲界者中道正觀離眞俗二諦義故。
T2217_.59.0759b20: 故疏第三云。以此中道正觀離有爲無爲
T2217_.59.0759b21: 界極無自性心生文若爾別教離邊中道。何
T2217_.59.0759b22: 云圓融三諦乎。答。疏下文以不思議中道
T2217_.59.0759b23: 遮隔＊歴二諦也。所謂圓融隔歴同雖明
T2217_.59.0759b24: 三諦且約中道二諦顯其義也。又圓融三
T2217_.59.0759b25: 諦雖倶體倶用中爲經體。故釋籤第一云。
T2217_.59.0759b26: 問。雖云辭異意同空假如何得爲經體。答。
T2217_.59.0759b27: 既是不思議空假還指空假即中。中爲經
T2217_.59.0759b28: 體。中即空假亦指於中。三諦無非遍一切
T2217_.59.0759b29: 處文何況中道正觀既云極無自性心第八
T2217_.59.0759c01: 心既圓融第九心還隔歴
T2217_.59.0759c02: 若如來出世若不出世等者。鈔第四云。一切
T2217_.59.0759c03: 諸法住阿字本不生中若佛出世若不出世
T2217_.59.0759c04: 其性常住離於造作故曰諸法法爾等文大
T2217_.59.0759c05: 日經説眞言相云。若諸如來出現若諸如來
T2217_.59.0759c06: 不出諸法法爾如是住。謂諸眞言法爾故文
T2217_.59.0759c07: 疏第七云。此意言如來自證法體非佛自作
T2217_.59.0759c08: 非餘天人所作法爾常住。而以加持力出
T2217_.59.0759c09: 興于世利益衆生○如來無礙知見在一切
T2217_.59.0759c10: 衆生相續中法爾成就無有缺減。以於此
T2217_.59.0759c11: 眞言體相不如實覺故名爲生死中人。若
T2217_.59.0759c12: 能自知自見時即名一切知者一切見者。是
T2217_.59.0759c13: 故如是知見非佛自所造作亦非他所傳
T2217_.59.0759c14: 授也文私云。宗家第十心引此文。今如實知
T2217_.59.0759c15: 自心義同故引合也。釋大衍論云。六者非作
T2217_.59.0759c16: 非造自然意。謂欲顯示一切諸法有佛無佛
T2217_.59.0759c17: 相熏相生無斷絶義。法爾道理性如是故文
T2217_.59.0759c18: 此釋會今文歟
T2217_.59.0759c19: 如般若中一切法趣眼等者。抄第四云。言一
T2217_.59.0759c20: 切法趣眼等者。一切法者般若中從色等歴
T2217_.59.0759c21: 法是也。趣即歸趣。謂一切法皆歸趣於眼
T2217_.59.0759c22: 處即法界也。是趣不過者無有出過是處
T2217_.59.0759c23: 者也。大品云。云何菩薩摩訶薩得阿耨多羅
T2217_.59.0759c24: 三藐三菩提時爲衆生説色趣空説受想
T2217_.59.0759c25: 行識趣空乃至説一切種智趣空等。何以
T2217_.59.0759c26: 故。是色空相非趣非不趣。乃至云一切法
T2217_.59.0759c27: 趣空是趣不過。何以故。空中趣非趣不可得
T2217_.59.0759c28: 故。又論。問曰。般若波羅蜜非趣非不趣。須
T2217_.59.0759c29: 菩提。何以故。問。行般若者趣至何處。佛何
T2217_.59.0760a01: 以答言趣薩般若。答曰。外道言説法從因
T2217_.59.0760a02: 趣果從先世入今世從今世趣後世。破
T2217_.59.0760a03: 是常顛倒故言無趣不趣。此中須菩提以
T2217_.59.0760a04: 著心　問。佛以無著心答等文私云。宗家以
T2217_.59.0760a05: 今經文證第八心。疏家以般若經意作釋。
T2217_.59.0760a06: 相違如何。答。經論文理隨宜。若爾般若何
T2217_.59.0760a07: 背第八心乎。疏第三云。如説極無自性心
T2217_.59.0760a08: 十縁生句即攝華嚴般若種種不思議境界
T2217_.59.0760a09: 文第九心猶攝般若。況第八心乎。或又此文
T2217_.59.0760a10: 證第九心故依般若歟。下文分明故。止
T2217_.59.0760a11: 觀第四云○若得此意初心凡夫能於一念
T2217_.59.0760a12: 圓棄諸蓋。故大品云。一切法趣欲事。是趣
T2217_.59.0760a13: 不過。欲事尚不可得。何況當趣不趣。釋云。
T2217_.59.0760a14: 趣即是有。有能趣所趣故即辨俗諦。欲事
T2217_.59.0760a15: 不可得即是明空。空中無能趣所趣即辨
T2217_.59.0760a16: 眞諦。云何當有趣非趣即是辨中道。當知三
T2217_.59.0760a17: 諦只在一欲事耳文私云。准此釋者趣是
T2217_.59.0760a18: 有也有能所越故即俗諦也。經一切法乃至
T2217_.59.0760a19: 更無去處也次是故乃至眼尚不可得者是即
T2217_.59.0760a20: 明空。空中無能所趣故即眞諦也。何況趣
T2217_.59.0760a21: 非趣耶者即是辨中道也。此文有雙非雙照
T2217_.59.0760a22: 中道。謂趣不趣如次有空故亦有亦空中道
T2217_.59.0760a23: 也。又互奪兩亡故趣不趣如次非空非有中
T2217_.59.0760a24: 道也。當知三諦只在一眼中耳。耳鼻舌身
T2217_.59.0760a25: 意等應准知之。故云亦如是也。大師以此
T2217_.59.0760a26: 離眼耳鼻等文證第八住心。甚有深意矣。
T2217_.59.0760a27: 彼宗一心三諦爲極故。問。大品文並止觀
T2217_.59.0760a28: 釋三諦義宜然。今經云離眼等未聞三諦
T2217_.59.0760a29: 義。如何。答。謂以大品文合今經意。趣眼是
T2217_.59.0760b01: 有義釋眼字。眼尚不可得即空義當離字。何
T2217_.59.0760b02: 況趣不趣並同離眼二字。故知開爲二諦合
T2217_.59.0760b03: 爲中道也。或又三諦倶在眼一字中以眼
T2217_.59.0760b04: 耳等各三諦歸第一實際故云離也。故次
T2217_.59.0760b05: 爲釋極無重示此意云一切諸法無不從
T2217_.59.0760b06: 縁生者者假諦也。若從縁生即無自性者空
T2217_.59.0760b07: 諦也。若無自性即本不生即中道也。疏第七
T2217_.59.0760b08: 釋＊阿字有空不生三義中云又不生者即
T2217_.59.0760b09: ＊是中道文本不生即是心之實際者。天台雖
T2217_.59.0760b10: 明圓融三諦以中爲經體故云不生即
T2217_.59.0760b11: ＊是心之實際也。玄義云。正指實相直爲正
T2217_.59.0760b12: 體文釋籤云。既是不思議空假還指空假即
T2217_.59.0760b13: 中。中爲經體文又三諦是能依別義實際
T2217_.59.0760b14: 是所依一心也。故疏第一云。又復從縁生故
T2217_.59.0760b15: 即空即假即中。遠離一切戲論至於本不生
T2217_.59.0760b16: 際。本不生際者即是自性清淨心文弘決五
T2217_.59.0760b17: 云。心性不動假立中名。亡泯三千假立空
T2217_.59.0760b18: 稱。雖亡而存立假號文此中心性者今心
T2217_.59.0760b19: 實際所依惣體也。經中離字也。不動已下三
T2217_.59.0760b20: 諦別義故皆云假立也經眼耳等文也。二義
T2217_.59.0760b21: 雖異心實際爲極故云離也
T2217_.59.0760b22: 行者得如是微細惠時等乃至極無自性心生
T2217_.59.0760b23: 也者。住心論中以此文證第九心。此文有
T2217_.59.0760b24: 多意。如是者指前言也。微細惠者空性心即
T2217_.59.0760b25: 第八心也。所以觀一切法乃至即是心之實際
T2217_.59.0760b26: 者重述前段意爲後心來由也。前引大品
T2217_.59.0760b27: 成天台一心三諦義畢重擧其意爲極無
T2217_.59.0760b28: 起因也。心之實際者或中道或所依一心義
T2217_.59.0760b29: 如先成今心實際亦復不可得者。前一道無
T2217_.59.0760c01: 爲心理無自性故起事事無礙故云亦復
T2217_.59.0760c02: 不可得云極無自性也。依之金師子章釋
T2217_.59.0760c03: 第五圓教云。情盡體露繁興大用。起必全
T2217_.59.0760c04: 眞。萬像紛然略抄大師引菩提心論萬徳斯
T2217_.59.0760c05: 具妙用無窮證極無良有以也。繁興大用
T2217_.59.0760c06: 萬像紛然二句逆次配論二句矣。心實際無
T2217_.59.0760c07: 自性而起事事故云起必全眞等耳。故知
T2217_.59.0760c08: 心實際亦復不可得文正釋極無自性心生
T2217_.59.0760c09: 句也。是即第九心也。故下釋云。行者初觀
T2217_.59.0760c10: 空性時覺一切法皆入心之實際○爾時十
T2217_.59.0760c11: 方諸佛同時現前而勸喩之。以蒙佛教授
T2217_.59.0760c12: 故轉生極無自性心文此釋意者入心實際
T2217_.59.0760c13: 是第八心故。又云。如是牒已成義指例未
T2217_.59.0760c14: 成法之義也。前已成第八心畢欲今更成
T2217_.59.0760c15: 第九心故。微細惠者極無自性心。於前空性
T2217_.59.0760c16: 等文有二意一有爲無爲相即是天台圓融
T2217_.59.0760c17: 三諦也。二縁生無性義即華嚴法界縁起也。
T2217_.59.0760c18: h@rda抄第六云。又云。行者得如是乃至心生
T2217_.59.0760c19: 也云云是當當華嚴法界縁起義文所謂觀一
T2217_.59.0760c20: 切染法等＊者染淨諸法倶有縁生無性義。故
T2217_.59.0760c21: 大師引菩提心論夫迷之法從妄想生染法
縁生
T2217_.59.0760c22: 妄想止除種種法滅同無性從眞起用施諸法
T2217_.59.0760c23: 門淨法
縁生		達於彼岸法已應捨同無性之文證
T2217_.59.0760c24: 第九心同今文耳。故知一段文皆正證第
T2217_.59.0760c25: 九也。次下釋此心云。若住不思議地時不
T2217_.59.0760c26: 著於有爲無爲云云又義。一章文皆悉釋極
T2217_.59.0760c27: 無自性一句故證第九而已。故寶鑰下云。
T2217_.59.0760c28: 善無畏三藏説此極無自性一句悉攝華嚴
T2217_.59.0760c29: 教盡。所以者何。華嚴大意原始要終明眞
T2217_.59.0761a01: 如法界不守自性隨縁之義文問。准華嚴釋
T2217_.59.0761a02: 義眞如隨縁義是三乘眞如縁起而非一乘
T2217_.59.0761a03: 稱性具徳。故探玄記中立十重唯識云○六
T2217_.59.0761a04: 轉眞成事唯識。謂如來藏不守自性隨縁
T2217_.59.0761a05: 顯現八識王數相見種現。七理事倶融唯識。
T2217_.59.0761a06: 謂如來藏擧體隨縁成辨諸事。其自性本不
T2217_.59.0761a07: 生業。即此理事混融無礙。是故一心二諦皆
T2217_.59.0761a08: 無礙。故起信云。依一心法有二種門皆各
T2217_.59.0761a09: 總攝一切法已上約終
教説		　八融事相入唯識。謂
T2217_.59.0761a10: 由理性圓融無礙以理成事。事亦鎔融互
T2217_.59.0761a11: 不相礙。或一入一切一切入一無所障礙。
T2217_.59.0761a12: 九全事相即唯識。謂依理之事事無別事
T2217_.59.0761a13: 理。既無彼此之異合事一即一切。十帝網
T2217_.59.0761a14: 無礙唯識。謂一中有一切。彼一切中復有一
T2217_.59.0761a15: 切。既一門中如是重重不可窮盡。餘一一
T2217_.59.0761a16: 皆各如是。法性圓融故令事相無礙此三門約
別教取意
T2217_.59.0761a17: 　此文中以眞如法界隨縁義爲終教以
T2217_.59.0761a18: 事事圓融爲圓教。大師何違本宗義以三
T2217_.59.0761a19: 乘教義成一乘義理。誰信用耶。答。有二意。
T2217_.59.0761a20: 一云眞如法界隨縁義者。是一乘無盡法界
T2217_.59.0761a21: 縁起非三乘一相眞如縁起也。故復古記下
T2217_.59.0761a22: 云。太一云。一乘縁起自體法界不同大乘
T2217_.59.0761a23: 縁起但能離執斷常諸過示。此宗不爾一
T2217_.59.0761a24: 即一切無過不離無法不同也文華嚴玄門
T2217_.59.0761a25: 云。若二乘教辨即異事顯異理。若此宗
T2217_.59.0761a26: 即事是理等略抄華嚴問答云。三乘縁起者縁
T2217_.59.0761a27: 集有縁散即無。一乘縁起即不爾。縁合不有
T2217_.59.0761a28: 縁散不無文壽靈云。三乘一相縁起。一乘無
T2217_.59.0761a29: 盡縁起云云准此文。今法界隨縁者一乘無
T2217_.59.0761b01: 盡縁起也。二云。彼宗雖云無盡縁起是一
T2217_.59.0761b02: 心縁起未及三密無盡縁起。故云眞如縁
T2217_.59.0761b03: 起也。又雖以理成事故談事融未明性
T2217_.59.0761b04: 相歴然事常故。故先徳云。顯一乘一心縁起
T2217_.59.0761b05: 談非性佛性然四曼取意般若僧正疏抄云。
T2217_.59.0761b06: 一道無爲與極無自性住心文相交難見
T2217_.59.0761b07: 別意。一道者佛知見即佛性。此佛性自性清
T2217_.59.0761b08: 淨故云極無自性也。譬如。金眞毎値阿
T2217_.59.0761b09: 練其形萬差而其性不改也。問。爾者可云
T2217_.59.0761b10: 極有自性住心。何云極無自性也。答。其攝
T2217_.59.0761b11: 相歸性爾云可也文寶生御房云。又直因淨
T2217_.59.0761b12: 菩提心照明諸法故少用功力便得除蓋
T2217_.59.0761b13: 除三昧見八萬四千煩惱實相成八萬四
T2217_.59.0761b14: 千寶聚門初發心時便成正覺。得如來一身
T2217_.59.0761b15: 無量身。初位得後位功徳猶論明昧是法
T2217_.59.0761b16: 華等顯一乘教相也。或已開淨知見照法性
T2217_.59.0761b17: 圓融解脱一切業煩惱時即知一切業煩
T2217_.59.0761b18: 惱。時即知一切業煩惱無非佛事本自
T2217_.59.0761b19: 無有縛令誰解脱耶。一斷一切斷一成一
T2217_.59.0761b20: 切成在於一地普攝一切諸地功徳。因果無
T2217_.59.0761b21: 二始終無礙。猶明從微至著階位漸次有次
T2217_.59.0761b22: 第行布等是眞言淺略。華嚴等顯一乘表徳
T2217_.59.0761b23: 教門斷惑證理行相也。今眞言祕教金剛一
T2217_.59.0761b24: 乘表徳教門曰能治道品是一一行者本有
T2217_.59.0761b25: 内證祕密金剛智印。論所治惑障即一一
T2217_.59.0761b26: 法佛法然自性三摩地密印標幟也。何捨何
T2217_.59.0761b27: 取哉文
T2217_.59.0761b28: 此心望前二劫等者。鈔第四云。此心望前三
T2217_.59.0761b29: 劫等者。三字誤書。謂此心屬第三劫故○
T2217_.59.0761c01: 第三劫極無自性心生時如蓮華盛敷故云
T2217_.59.0761c02: 望前二劫等。言若望後二心等者。此心喩
T2217_.59.0761c03: 八心中第五華種心第六成果心。後二心者
T2217_.59.0761c04: 第七受用種子第八嬰童心也。望此二心名
T2217_.59.0761c05: 果複成種。復能與彼後心而爲種故文於
T2217_.59.0761c06: 業煩惱解脱即是如蓮華開敷。而業煩惱具
T2217_.59.0761c07: 依即是果複成種也。又解。此心是三心中菩
T2217_.59.0761c08: 提心。望前來二劫論時。當第三劫如蓮華
T2217_.59.0761c09: 盛敷。望後二心即根與究竟。此菩提心却
T2217_.59.0761c10: 爲因故云如是初心佛説成佛因也文朝譽
T2217_.59.0761c11: 述抄意云。前二劫者指初二劫也。根與
T2217_.59.0761c12: 究竟者以極無自性心爲因句時。次以蒙
T2217_.59.0761c13: 佛警更増進心爲根句此即金剛心一念
T2217_.59.0761c14: 也。後以成正覺位心爲究竟句也。然顯教
T2217_.59.0761c15: 意見今之第八地心爲果位。前二劫顯行滿
T2217_.59.0761c16: 昇此地故。今教以八地已上乃至十地心
T2217_.59.0761c17: 爲成佛因初心佛矣。密教行始成八地故
T2217_.59.0761c18: 此約説三祇漸行而論。若據實尋其行者
T2217_.59.0761c19: 初地已上可云成佛因。故疏第十一釋初
T2217_.59.0761c20: 地徳云。平等清淨離諸分別。劑此名見菩
T2217_.59.0761c21: 提之心爲初成佛種子也文皆是密教行行
T2217_.59.0761c22: 大空三昧故。故疏第六云。如上所説一生
T2217_.59.0761c23: 補處及八地三昧是約教道法門作如此
T2217_.59.0761c24: 説耳。然祕密乘人於世諦中即能通達第
T2217_.59.0761c25: 一義諦者從初發心時即具行大空三昧。
T2217_.59.0761c26: 其謂不然則於一生之中不能頓滿諸地
T2217_.59.0761c27: 也文。取意　私云。抄約十心或約三心。二釋
T2217_.59.0761c28: 中述後釋意也。今謂不爾。抄師於出世間
T2217_.59.0761c29: 心生疏釋存三劫地前地上二意。今釋何必
T2217_.59.0762a01: 云八地已上菩提心句耶。又大師住心論第
T2217_.59.0762a02: 九引行者得如是乃至佛説成佛因疏文注釋
T2217_.59.0762a03: 云。前二劫者指他縁一道二種住心。後二心
T2217_.59.0762a04: 者示眞言門根究竟二心文寶鑰中引經如
T2217_.59.0762a05: 是初心乃至而業煩惱具依文。與住心論少
T2217_.59.0762a06: 異。彼不引於業煩惱等二句也。於此釋異
T2217_.59.0762a07: 義。或云。第二第三劫中各擧初攝後云二
T2217_.59.0762a08: 劫也。意於前二劫中極無自性心如蓮華
T2217_.59.0762a09: 盛敷也爲言故以論上文云。是因是心望前
T2217_.59.0762a10: 顯教極果。於後祕心初心文既顯教中有極
T2217_.59.0762a11: 無故。或云。以他縁･一道二心云二劫顯
T2217_.59.0762a12: 中間覺心非三劫義歟。釋二劫者二種住
T2217_.59.0762a13: 心之故。或云。第二劫擧他縁攝覺心第三
T2217_.59.0762a14: 劫唯取一道能所相望異故以一劫半云
T2217_.59.0762a15: 二劫也。半劫又一劫攝故。問。在第三劫指
T2217_.59.0762a16: 前二劫。應是初二劫。例如上文云前二劫
T2217_.59.0762a17: 中雖云度二乘地等。又望初劫未敷蓮第三
T2217_.59.0762a18: 劫總應云開蓮。若爾相對初劫。尤可入前
T2217_.59.0762a19: 劫。故知抄義合疏意。如何。答。宗家釋義深
T2217_.59.0762a20: 冥疏意。總持字義依處隨義可取文義。前
T2217_.59.0762a21: 三劫相對今十住心相望也。又初劫中湛寂
T2217_.59.0762a22: 證寂相望而分水中水上之未敷蓮。准知今
T2217_.59.0762a23: 第三劫中一道極無相望而別未盛已盛之
T2217_.59.0762a24: 開蓮華故疏第一釋無量智成就文云。爾時
T2217_.59.0762a25: 行人爲此寂光所照無量知見自然開發如
T2217_.59.0762a26: 蓮華敷文此文説第八心。故今卷中引此文
T2217_.59.0762a27: 合所謂空性文。無量智者同法華佛智無量
T2217_.59.0762a28: 義。無量知見當彼經四佛知見理。然但云蓮
T2217_.59.0762a29: 華敷不云盛敷。故知於第三劫内開敷與
T2217_.59.0762b01: 盛敷相望也。重意云。前三義中初義望字違
T2217_.59.0762b02: 上此心言。不順下猶如等文。大師釋又望前
T2217_.59.0762b03: 顯教者。對極無指一道等云前顯教歟。若
T2217_.59.0762b04: 爾何爲證矣。次義又非理。何唯擧他縁一
T2217_.59.0762b05: 道不擧覺心乎。若又攝覺心者非二劫
T2217_.59.0762b06: 歟。故第三義爲勝。上下文符順故。隨又前諸
T2217_.59.0762b07: 難無故
T2217_.59.0762b08: 世尊以十方三世佛爲證等者。釋心云。極無
T2217_.59.0762b09: 自性心望顯極果。於密初心之義以十方佛
T2217_.59.0762b10: 説而證之義也。故住心論九云。是因是心望
T2217_.59.0762b11: 前顯教極果。於後祕心初心。初發心時便
T2217_.59.0762b12: 成正覺宜其然也文此意十方佛説中且以
T2217_.59.0762b13: 報身所説華嚴文證顯果密因之義也。即
T2217_.59.0762b14: 以此義開示衆生云一大事因縁。又云淨
T2217_.59.0762b15: 知見也。故知以華嚴文而證顯果爲密因
T2217_.59.0762b16: 之義。源出大日經説。非大師私義耳。問。
T2217_.59.0762b17: 今釋同法華中以大事因縁説四佛知見。
T2217_.59.0762b18: 何云顯果祕因之義＊耶。答。隨義轉用矣
T2217_.59.0762b19: 行者解脱一切業煩惱時等者。自此下重釋
T2217_.59.0762b20: 經於業煩惱等文。已上再釋經上二句也。此
T2217_.59.0762b21: 中有法譬法説中初釋初句即知下釋而業
T2217_.59.0762b22: 下句。本自下二句如次釋成上二義。蓮前
T2217_.59.0762b23: 文兩次讀之。如良下譬説有二種。初譬中
T2217_.59.0762b24: 變毒爲藥如次喩脱煩惱時即知佛事。用
T2217_.59.0762b25: 除衆病一句通應譬本自下二句。又義。以
T2217_.59.0762b26: 譬二句對法説二二句。各逆次配矣。又如下
T2217_.59.0762b27: 以譬二句對法説四句而兩次配之。又或
T2217_.59.0762b28: 此譬却顯前開華成種之義。而萬像具依同
T2217_.59.0762b29: 果復成種之意。故若依後意可云萬像即
T2217_.59.0762b30: 空耳。演密抄第四云。知一切業煩惱等者。據
T2217_.59.0762c01: 事則凡情謂之塵勞聖智達爲功徳。約理
T2217_.59.0762c02: 則本離塵染。然與一切煩惱爲依故以變
T2217_.59.0762c03: 毒･虚空二喩而相況爾文實範注云。私案變
T2217_.59.0762c04: 毒喩事虚空喩理云云＊阿字義第四實範云。
T2217_.59.0762c05: 又云。雖解脱一切業煩惱者。行者得此心時
T2217_.59.0762c06: 即名之爲明。明來暗謝故。即是無明滅則行
T2217_.59.0762c07: 滅乃至生滅則老死滅等名爲業煩惱解脱。又
T2217_.59.0762c08: 云。而業煩惱具存者。淨名經云。不斷無明
T2217_.59.0762c09: 而具明達之智。又云。衆生未成佛以菩提
T2217_.59.0762c10: 爲煩惱。菩薩成佛時以煩惱爲菩提。故華
T2217_.59.0762c11: 嚴疏顯三毒相普有正法。彼有五義。一當
T2217_.59.0762c12: 相即空。空故是道。非謂此三即是佛法○
T2217_.59.0762c13: 般若　二約幻用攝生。亦非即是○淨名三
T2217_.59.0762c14: 在或用心○觀心爲道亦非即道浴流四留惑
T2217_.59.0762c15: 潤生長菩薩道。亦非即是○淨名五當相即
T2217_.59.0762c16: 道。不同前四。不思議故。今第五義正與此
T2217_.59.0762c17: 同。故無行經云。婬欲即是道。恚癡亦復然。如
T2217_.59.0762c18: 是三法中具一切佛法即斯義。又如虚空
T2217_.59.0762c19: 出過衆相而萬像具依。故下經云。虚空無垢
T2217_.59.0762c20: 無自性○云云具可見之云云私云。覺怨幷
T2217_.59.0762c21: 實範其意大同矣。菩提心義第三云。私云。欲
T2217_.59.0762c22: 入第三劫時先觀性空無相菩提超第三
T2217_.59.0762c23: 重無明極細妄執證得極無自性瑜伽之心
T2217_.59.0762c24: 名超第三劫行。約所度＊惑名第三劫行。
T2217_.59.0762c25: 約所證法名淨菩提心○眞言初住於一
T2217_.59.0762c26: 分無明不斷而斷名超第三而極細妄執。然
T2217_.59.0762c27: 猶有四十一品無明故云解脱業煩惱而業
T2217_.59.0762c28: 煩惱具依。變毒爲藥。即是初住以上法性同
T2217_.59.0762c29: 體之無明也。不斷而斷斷而不斷故云解脱
T2217_.59.0763a01: 而具依也略抄大師守護經釋下云。一切義宗
T2217_.59.0763a02: 經云。大聖説空法遠離於斷常。案上來文
T2217_.59.0763a03: 顯家之佛滯斷常二行未出業煩惱之苦
T2217_.59.0763a04: 依。故大日經中説如是初心佛説成佛因故
T2217_.59.0763a05: 於業煩惱解脱而業煩惱具依等。華嚴･寶雲
T2217_.59.0763a06: 等説應機之假佛未許究竟圓極之眞佛文
T2217_.59.0763a07: 私云。而業煩惱具依義疏釋與大師釋是異。
T2217_.59.0763a08: 各據一義影略互顯歟。自宗十地有本有性
T2217_.59.0763a09: 徳修生顯徳二義。疏家約本有無垢十地故。
T2217_.59.0763a10: 無間道地前諸惑斷盡故。疏第三云。但知心
T2217_.59.0763a11: 垢盡處戲論不行即是第六無畏依。更欲如
T2217_.59.0763a12: 何表示耶文解脱道初地開寶聚門悟。故今
T2217_.59.0763a13: 文云即知一切業煩惱無非佛事文不同
T2217_.59.0763a14: 天台法性同體惑也。又寶鑰云。心外礦垢
T2217_.59.0763a15: 悉盡曼荼莊嚴漸開云云大師據修生斷惑
T2217_.59.0763a16: 十地故云滯斷常二行也。所以菩提心論十
T2217_.59.0763a17: 六分明昧大日經疏第四微細妄執等是也
T2217_.59.0763a18: 西谷義也或云。修生十地有有＊惑無＊惑義矣。
T2217_.59.0763a19: 寶生御房義云。夫眞言地前者是竪義也。地
T2217_.59.0763a20: 上横義也。依十住心論前九種住心皆是因
T2217_.59.0763a21: 也。是地前也。第十即果也。即地上也。竪論
T2217_.59.0763a22: 次第淺深皆是眞言地前行相也。横觀智智
T2217_.59.0763a23: 平等即地上行相也。又義疏中釋今經文
T2217_.59.0763a24: 有二意。一者此心乃至成種文似釋如是初
T2217_.59.0763a25: 心佛説成佛因故文也。上二句反顯下兩句
T2217_.59.0763a26: 順成。以此心兩字應流下二句矣。或讀文
T2217_.59.0763a27: 點皆爲順釋。謂如是初心佛成佛･因説。上
T2217_.59.0763a28: 二句釋成佛義下二句釋因義也。故住心論
T2217_.59.0763a29: 中引疏今文合經局成佛因文矣。於業下
T2217_.59.0763b01: 文下別釋。行者已下文是也。故疏第三引
T2217_.59.0763b02: 今文云如前所説解脱一切業煩惱等除
T2217_.59.0763b03: 初二句矣。但佛説兩字廣貫下文故再釋歟。
T2217_.59.0763b04: 二者於業已下文又爲所釋也。置故字以
T2217_.59.0763b05: 反順義成上佛因之義故。所謂上先作盛
T2217_.59.0763b06: 敷成種釋合解脱具依等經。故抄上釋云。
T2217_.59.0763b07: 於業煩惱解脱即是如蓮開敷。而業煩惱具
T2217_.59.0763b08: 依即是果復成種文大師守護經釋同此意
T2217_.59.0763b09: 矣。意離地前三妄故云盛敷。地上微細未
T2217_.59.0763b10: 斷故云成種。寶鑰云。望前顯教極果於後
T2217_.59.0763b11: 祕心初心者即此意矣。次行者以下釋更述
T2217_.59.0763b12: 別義也。若依頓證人。微細亦初地盡故云
T2217_.59.0763b13: 爾歟。前義約漸證人兼顯顯密差別歟。大
T2217_.59.0763b14: 師顯密分別爲要但依前義也。若爾依後
T2217_.59.0763b15: 義不成佛因義乎。謂知無非佛事即頓證
T2217_.59.0763b16: 之因故云成佛因耳。但疏下釋。不思議幻義
T2217_.59.0763b17: 下句顯故爾也。意異矣。大師釋不引釋不引
T2217_.59.0763b18: 盡歟。或又約顯果後惑不存故云無非佛
T2217_.59.0763b19: 事。依密因後＊惑未盡故云果復成種。前後
T2217_.59.0763b20: 相成而成一義矣。或又釋論中熏離･熏倶作
T2217_.59.0763b21: 二釋。今釋當第二是一味故釋歟。問。無非
T2217_.59.0763b22: 佛事悟唯在諸＊惑斷盡位＊耶。答。准釋論
T2217_.59.0763b23: 染淨始覺悟可爾歟。故仁王經云。菩薩未
T2217_.59.0763b24: 成佛時以菩提爲煩惱。菩薩成佛時以
T2217_.59.0763b25: 煩惱爲菩提文又准同論五重問答明無明
T2217_.59.0763b26: 義＊者分分可開此悟歟。問。經如是初心等
T2217_.59.0763b27: 者寶鑰云。初發心時便成正覺宜其然也
T2217_.59.0763b28: 文以眞言深位初地同華嚴淺位初住。豈
T2217_.59.0763b29: 夫可然乎。答　有人云。祕宗又立四十二位。
T2217_.59.0763c01: 故彼宗初住入此宗初住也云云私云。不爾
T2217_.59.0763c02: 以同位寄同者淺深猶難辨。所以彼顯極
T2217_.59.0763c03: 果同密初心。故彼具文云。是因是心望前顯
T2217_.59.0763c04: 教極果。於後祕心初心。初發心時便成正
T2217_.59.0763c05: 覺宜其然也文既云極果。顯初住乎。又釋
T2217_.59.0763c06: 第八心＊云於諸顯教。是究竟理智法身。望
T2217_.59.0763c07: 眞言門是則初門文但初發心時便成正覺者。
T2217_.59.0763c08: 指今經如是初心佛説成佛因文也。何云
T2217_.59.0763c09: 華嚴文成祕宗義。例如智論是助佛道初
T2217_.59.0763c10: 門之文矣。問。龍樹付法亘顯密報佛唯
T2217_.59.0763c11: 説顯故相例不齊。故大師雖智論爲顯密
T2217_.59.0763c12: 差別之證。華嚴不爾。如何。答。傳持龍樹既
T2217_.59.0763c13: 知密。能説如來不思祕。故大師釋云。應化
T2217_.59.0763c14: 如來祕而不談。傳法菩薩置而不論文楞枷
T2217_.59.0763c15: 我乘内證智可引作證。況大師處處釋中以
T2217_.59.0763c16: 釋論所引大本華嚴成顯密義畢。但初發
T2217_.59.0763c17: 心者如云初心未必發心住歟。或隨義轉
T2217_.59.0763c18: 用矣
T2217_.59.0763c19: 若住此不思議解脱時等者。極無自性心在
T2217_.59.0763c20: 初地故云住不思議等也。故下文云。轉生
T2217_.59.0763c21: 極無自性心至不思議地文問。不思議解脱
T2217_.59.0763c22: 何必地上＊耶。第六無畏云不思議幻。故設
T2217_.59.0763c23: 雖地前何不云不思議乎。答。既下文云不
T2217_.59.0763c24: 思議地豈非初地以上乎。今文意迴向滿心
T2217_.59.0763c25: 垢悉盡入初地時。開一切業煩惱無非佛事
T2217_.59.0763c26: 悟。故云不思議地也。故疏第七云。若到修
T2217_.59.0763c27: 行地授不思議果。此修行地即是淨菩提
T2217_.59.0763c28: 心初法明門。例如聲聞見諦已後復入修道
T2217_.59.0763c29: 位也文此文分明矣。但至不思議幻者何
T2217_.59.0764a01: 云地前耶。故疏第三釋極無自性心云。即
T2217_.59.0764a02: 是眞言行者虚空無垢薩提心也文又云。如
T2217_.59.0764a03: 前所説解脱一切業煩惱而業煩惱具依即
T2217_.59.0764a04: 不思議之幻也文非指今文乎
T2217_.59.0764a05:   文永三年七月四日於高野山文六堂僧
T2217_.59.0764a06: 坊草了是偏爲紹隆佛法回向菩提而已
T2217_.59.0764a07:   金剛資頼瑜生年四十一
T2217_.59.0764a08:
T2217_.59.0764a09:
T2217_.59.0764a10: 大日經疏指心鈔卷第十四
T2217_.59.0764a11:
T2217_.59.0764a12:   疏卷第二之七
T2217_.59.0764a13: 統論三劫始終等者。且約大師十住心者有
T2217_.59.0764a14: 多意。或唯蘊無我爲始。極無自性爲終。上
T2217_.59.0764a15: 三劫文各存二意故疏云。越世間三妄執出
T2217_.59.0764a16: 世間心生文約出世間心論三劫故。又云。
T2217_.59.0764a17: 持齊爲始極無爲終故上文中一毫善爲
T2217_.59.0764a18: 始。下文中世間八心爲一毫善。故持齊爲
T2217_.59.0764a19: 始。又上文云。若住此不思議解脱時是眞阿
T2217_.59.0764a20: 羅漢乃至應受廣大供養文故極無爲終也。
T2217_.59.0764a21: 又云。正唯蘊爲始兼攝人天。第十心爲終
T2217_.59.0764a22: 也觀抄義私云。始兼正如觀義。終又有兼正。
T2217_.59.0764a23: 極無爲正祕密爲兼。上三劫中第三劫攝祕
T2217_.59.0764a24: 心初劫除世間心。下六無畏擧世間心無
T2217_.59.0764a25: 祕密心。故前後合論始終各有兼正耳。或
T2217_.59.0764a26: 始可通第一心。彼又有知過義。故寶鑰云。
T2217_.59.0764a27: 九種心藥文
T2217_.59.0764a28: 在石礦之中者礦薛峋云。侯猛反。銅鐵石。祝
T2217_.59.0764a29: 尚丘云。金玉未成器。礦古猛反。金璞金玉
T2217_.59.0764b01: 未成器云云私云。礦字相通也。金玉中今
T2217_.59.0764b02: 取玉邊爲喩矣
T2217_.59.0764b03: 譬如收彼頑石置在家中者。問。譬説中既無
T2217_.59.0764b04: 此意。何合説中示此義耶　答。今文中譬合互
T2217_.59.0764b05: 顯圓世間三心也。故有此句。所謂合中。是
T2217_.59.0764b06: 故諸善知識纔見衆生世間八心乃至遇便識
T2217_.59.0764b07: 之者第二持齊也。諸佛菩薩亦爾私云對前譬説
云亦爾譬
T2217_.59.0764b08: 中雖無文
有意故		久已證知乃至方便誘進令受三歸如
T2217_.59.0764b09: 前已分別説譬如收彼頑石置在家中者第三
T2217_.59.0764b10: 嬰童心也。受三歸戒是護戒故。前譬中此心
T2217_.59.0764b11: 無文。又譬説中。猶有如意寶在石礦之中
T2217_.59.0764b12: 乃至與瓦石無異者第一羝羊心也。此文無合
T2217_.59.0764b13: 法故互顯圓三心耳
T2217_.59.0764b14: 次以三種三心等者。有人云。見･修･無學三道
T2217_.59.0764b15: 云三種。此三道各有越三妄之心故云三
T2217_.59.0764b16: 種三心。但云拔業煩惱者擧無學三心顯
T2217_.59.0764b17: 餘二三心也云云信證僧正義云。第一僧祇
T2217_.59.0764b18: 内三種三妄執如次見･修･無學所斷也。聲
T2217_.59.0764b19: 聞･縁覺･證寂然界三乘人各經同三道斷彼
T2217_.59.0764b20: 三妄。然聲聞空我故攝唯蘊無我。縁覺與
T2217_.59.0764b21: 寂然界空法故攝拔業因種云云私云。此意
T2217_.59.0764b22: 三乘云三種三道云三心歟。觀抄云。三乘
T2217_.59.0764b23: 心云三種三心。三種即三心也。又有義同第
T2217_.59.0764b24: 二義也。私云。第二義違住心淺深。見道･三
T2217_.59.0764b25: 果是唯蘊心。無學拔業心故。第三義唯三乘
T2217_.59.0764b26: 心可云三種心後三字無用乎。初義無難
T2217_.59.0764b27: 歟
T2217_.59.0764b28: 爾時生於佛家等者。此文有二意。或攝祕
T2217_.59.0764b29: 密或屬極無自性心。合灰水使淨生於佛
T2217_.59.0764c01: 家合在憧雨寶之故。即知極無唯在地前
T2217_.59.0764c02: 也。地前地上是顯密界畔故。故寶鑰釋顯
T2217_.59.0764c03: 密異云。心外礦垢悉盡曼荼莊嚴漸開云云
T2217_.59.0764c04: 又云。顯藥拂塵眞言開庫文私云。悉盡者
T2217_.59.0764c05: 依疏極淨文歟。漸開又雨寶義也。疏云。從
T2217_.59.0764c06: 初地入金剛寶藏文若不開何入矣。重意云。
T2217_.59.0764c07: 入祕心迂迴直往二機異。今文明漸機入
T2217_.59.0764c08: 密。若行者已下述頓機入祕也。直從眞言
T2217_.59.0764c09: 門直字此意矣。所謂迂迴直往雖巧度拙度
T2217_.59.0764c10: 不同倶入初地金剛寶藏故云獲寶無異
T2217_.59.0764c11: 路也。意漸頓修行雖是顯密異路入初地
T2217_.59.0764c12: 時同得三密寶故無異路也爲言後義意若
T2217_.59.0764c13: 行者已前文皆明顯乘行也。巧度拙度相對
T2217_.59.0764c14: 分明故。況復三劫各置次言簡濫若生於
T2217_.59.0764c15: 佛家文更明直言初地。何不置次言乎。又
T2217_.59.0764c16: 結文以此因縁故堪受世間廣大供養也者又
T2217_.59.0764c17: 非釋經世間宗奉常應供養文乎。上疏文見
T2217_.59.0764c18: 歎極無徳。故即知今文成極無義理也。但
T2217_.59.0764c19: 至合譬二重者於極無有斷惑證理二重。
T2217_.59.0764c20: 無間･解脱如次地前地上故。然次生極無自
T2217_.59.0764c21: 性句雖通斷證總句且約斷惑邊合別譬
T2217_.59.0764c22: 也。又大師釋者。大顯密對辨時雖云拂外
T2217_.59.0764c23: 塵於顯中斷證異故非無得寶。故寶鑰叙
T2217_.59.0764c24: 第九心云。初心之佛其徳不思議。萬徳始顯
T2217_.59.0764c25: 一心稍現文又第九心引菩提心論萬徳斯具
T2217_.59.0764c26: 妙用無窮文爲證矣。此等豈隨分非開寶
T2217_.59.0764c27: 乎。然猶望三密寶時彼非眞寶故云未開
T2217_.59.0764c28: 藏也。又於初地位有遮表。顯乘極位寄同
T2217_.59.0764c29: 祕密遮情故云雨藏。一心三密雖異同初地
T2217_.59.0765a01: 位故。上文云至到一處。非所得寶是一也。
T2217_.59.0765a02: 又舟車神通頓漸異故云巧拙難易。然倶度
T2217_.59.0765a03: 五百由旬同路。故云無異路。非全得一寶
T2217_.59.0765a04: 也。又暹僧都云獲寶無異路者。謂是菩提心
T2217_.59.0765a05: 本末因縁故云爾。如云汝等所行是菩薩
T2217_.59.0765a06: 道。若依常途不得云此淺略大祕密文是
T2217_.59.0765a07: 以開曾意云無異路。海云。彼諸乘各各有
T2217_.59.0765a08: 所至果殊故云無異。非言一處也。大師言。
T2217_.59.0765a09: 所乘各異所謂亦異文以爲證云云
T2217_.59.0765a10: 此經從淺至深乃至我今悉開演也者。住心論
T2217_.59.0765a11: 第十云。心續生之相諸佛大祕密我今悉開
T2217_.59.0765a12: 示者即是竪説。謂從初羝羊暗心漸次背暗
T2217_.59.0765a13: 向明求上之次第。如是次第略有十種。如
T2217_.59.0765a14: 上已説文私云。疏家以心續生之相文成
T2217_.59.0765a15: 三劫從淺至深之義。宗家以彼文證十住心
T2217_.59.0765a16: 續生次第。故知影略互顯歟。又疏上文中以
T2217_.59.0765a17: 此文成八心等續生。宗家以八心三劫文
T2217_.59.0765a18: 成十住心續生次第。疏家宗家成一致非
T2217_.59.0765a19: 相違也。故疏第一云。已下答心相續義也
T2217_.59.0765a20: 文大師住心論第一云。善無畏三藏釋云。從
T2217_.59.0765a21: 此已下十種住心佛答心相續之義也文疏
T2217_.59.0765a22: 十心文釋十住心給。可思之。疏家意八心
T2217_.59.0765a23: 三劫中存十住心。故倶以心續生經文成
T2217_.59.0765a24: 義也。或又疏中十心云續生。論中十住心
T2217_.59.0765a25: 云心續生。各據一義耳
T2217_.59.0765a26: 經信解行地觀察三心等者。朝譽義云。經心。
T2217_.59.0765a27: 信解行地觀察三心等者正指八地已上云
T2217_.59.0765a28: 信解地。經出過一切聲聞等已下文説八地
T2217_.59.0765a29: 上。故但疏云。此經宗理實淨菩提心已上十
T2217_.59.0765b01: 住地皆是信解行地也。爲證初地已上皆信
T2217_.59.0765b02: 解地引畢嚴經文。經觀察三心者。若通論則
T2217_.59.0765b03: 初地爲因二地上云根八地上爲究竟。又一
T2217_.59.0765b04: 一地皆有三心。經依此義於八地上云觀
T2217_.59.0765b05: 察三心也。經建立十心等者。若通論則十地
T2217_.59.0765b06: 相望論十心。而一一地無邊智生。又付一一
T2217_.59.0765b07: 地各有十心也。經心正説八地上。疏主以
T2217_.59.0765b08: 實義云初地上信解地也。引華嚴･佛性等
T2217_.59.0765b09: 顯教成眞言十地。顯密雖別十地功徳是同
T2217_.59.0765b10: 故云云。教相抄私云。此義心經信解地者説八
T2217_.59.0765b11: 地上。故三心十心又約短八地上心也。疏
T2217_.59.0765b12: 言初地上者以實義約長短三義作釋也
T2217_.59.0765b13: 爲言覺心義同之。證僧正義云。今十住心者
T2217_.59.0765b14: 從麁至細從淺至深本末合有十心。前九
T2217_.59.0765b15: 種合爲六無畏位。第十中門十地總爲眞言
T2217_.59.0765b16: 門。十六重玄義横竪統攝十二部經。則旋轉
T2217_.59.0765b17: 無盡。是名諸如來次第證入大悲發生三摩
T2217_.59.0765b18: 地。菩提心論立三種。行願者大悲。勝義者
T2217_.59.0765b19: 深般若。於中有二義。依教相遮著處。約
T2217_.59.0765b20: 空性旨直悟心性也。三摩地者自心本有實
T2217_.59.0765b21: 徳。九種住心在勝義門。次第遮情義。祕密莊
T2217_.59.0765b22: 嚴是三摩地門實義。又釋論五番問答次第
T2217_.59.0765b23: 淺深道理炳然。疏第二云。如前所説種子
T2217_.59.0765b24: 根疱等及歸依三寶爲人天乘。乃至又云。空
T2217_.59.0765b25: 性即是自心等虚空性乃至影像不出常寂滅
T2217_.59.0765b26: 光。故曰無相云云是天台常寂光境界是也。
T2217_.59.0765b27: 又云。行者得此心時乃至同會一處者亦彼
T2217_.59.0765b28: 宗意耳。又云。行者得如是微細惠時乃至故
T2217_.59.0765b29: 曰極無自性心生也云云是當華嚴法界縁
T2217_.59.0765c01: 起義。又云。眞言門行菩薩等云云又云。信解
T2217_.59.0765c02: 行地觀察三心等者眞言也。以續生分位配
T2217_.59.0765c03: 立諸宗疏家意趣顯然取意h@r
da抄		私云。此意三劫
T2217_.59.0765c04: 十地是地前地上不同顯教密教差別耳。寶
T2217_.59.0765c05: 生御房義云眞言地前地上是異顯教也。夫
T2217_.59.0765c06: 眞言地前是竪義也。地上是横義也依十住
T2217_.59.0765c07: 心論者前九種住心皆是因。皆是地前也。第
T2217_.59.0765c08: 十即果。即地上也竪論次第淺深皆是眞言
T2217_.59.0765c09: 地前行相也。横觀智智平等即地上行相也
T2217_.59.0765c10: 文般若僧正釋云。問。論文然。今如上九種住
T2217_.59.0765c11: 心各第十住心亦有耶。答。第九極無自性心
T2217_.59.0765c12: 文之次云。復次祕密主信解行地觀察三心
T2217_.59.0765c13: 乃至此四分之一度於信解等云云文以下皆
T2217_.59.0765c14: 祕密莊嚴住心爾也云云私云。三劫六無畏三
T2217_.59.0765c15: 劫九種心地前地上古來二義。從顯入密人
T2217_.59.0765c16: 立地上義。唯密學者成地前義。經軌文二途
T2217_.59.0765c17: 大師釋左右也。然以地前義爲勝疏家宗家
T2217_.59.0765c18: 等釋多分冥此義。故仁和醍醐高野賢哲皆
T2217_.59.0765c19: 以立地前義耳。又大日經宗顯密中委辨顯
T2217_.59.0765c20: 乘心故三劫六無畏九種心文分明也。金剛
T2217_.59.0765c21: 頂宗曲明祕密心故五相十六生説炳焉者
T2217_.59.0765c22: 歟。二經影略互顯成一揆矣
T2217_.59.0765c23: 此經宗從淨菩提心已上等者。抄第四云。此
T2217_.59.0765c24: 經宗從淨菩提等者。即下文虚空無垢菩提
T2217_.59.0765c25: 心也言十住地者。住謂依持。地謂住生。依
T2217_.59.0765c26: 持住生名爲住地。仁王經云。入理般若名爲
T2217_.59.0765c27: 住。住生徳行名爲地。言信解中行者。信
T2217_.59.0765c28: 謂忍可樂欲。解謂了悟證達。各有淺深淺
T2217_.59.0765c29: 即地前深即地上此是地上行。即地上行即
T2217_.59.0766a01: 進修故曰信解中行也略抄疏第三云。此解行
T2217_.59.0766a02: 梵音阿毘目底。謂明見此理。心無疑慮。如
T2217_.59.0766a03: 鑿井已漸至泥雖未見水必知在近。故
T2217_.59.0766a04: 名信解也文第十五云。初信者謂隨分能淨
T2217_.59.0766a05: 諸根深信如來祕藏決定不疑慮心。信佛
T2217_.59.0766a06: 有如是如是方便。若依行者必成菩提。此
T2217_.59.0766a07: 是地前信行也。入地者謂初歡喜地也。准望
T2217_.59.0766a08: 聲聞法中猶如見諦人也文或云。信解行地
T2217_.59.0766a09: 者信十信。解行三賢。謂地前信解行攝地上
T2217_.59.0766a10: 唯立十地故云信解行地也。亦名到修行
T2217_.59.0766a11: 地者。疏第七云。若到修行地授不思議果。
T2217_.59.0766a12: 此修行地即是淨菩提心初法明門。例如聲
T2217_.59.0766a13: 聞見諦已後復入修道位也。此菩薩於百字
T2217_.59.0766a14: 明門中各見蓮華胎藏曼荼羅世界海文
T2217_.59.0766a15: 唯如來各究竟一切智地者。問。疏第一云。如
T2217_.59.0766a16: 來信解遊戲神變等文又第四云。諸如來印從
T2217_.59.0766a17: 如來信解生文若爾何果位簡信解名云究
T2217_.59.0766a18: 竟地耶。答。依因信解願力得果徳故果從
T2217_.59.0766a19: 因云如來信解也。故知今文中約正信解
T2217_.59.0766a20: 體。局十地。上下文約相從門名果。故無
T2217_.59.0766a21: 過。又十六玄門義云。疏第二云。十一地名
T2217_.59.0766a22: 信解地亦名到修行地文此釋信解有佛果
T2217_.59.0766a23: 也
T2217_.59.0766a24: 自然於十無盡界者。六十華嚴第二十四十地
T2217_.59.0766a25: 品云。以十不可盡法而生是願爲滿此願
T2217_.59.0766a26: 勤行精進。何等爲十。一衆生界不可盡。二世
T2217_.59.0766a27: 界不可盡。三虚空不可盡。四法界不可盡。五
T2217_.59.0766a28: 涅槃不可盡。六佛出世不可盡。七諸佛智惠
T2217_.59.0766a29: 不可盡。八心所縁不可盡。九起智不可盡。十
T2217_.59.0766b01: 世間轉法轉智轉不可盡。若衆生界盡我願
T2217_.59.0766b02: 及盡。而衆生界實不可盡○我諸願亦不可
T2217_.59.0766b03: 盡文
T2217_.59.0766b04: 生十大願等者。抄第四云。佛此菩薩住歡喜
T2217_.59.0766b05: 地發如是大誓願如是大勇猛如是大作
T2217_.59.0766b06: 用。以此十願門爲首滿足百萬阿僧祇大
T2217_.59.0766b07: 願。佛子此大願以十盡句而得成就乃至故
T2217_.59.0766b08: 我此大願善根無有窮盡文私云華嚴經云
T2217_.59.0766b09: 不可盡。今疏云十無盡界。何抄云十盡句。
T2217_.59.0766b10: 可尋決矣。十願者華嚴探玄記第十一云。願
T2217_.59.0766b11: 是希求義○今依梁攝論具列十名。一供
T2217_.59.0766b12: 養願。願供養勝縁福田師法主二受持願。願
T2217_.59.0766b13: 受持妙勝正法。三轉法輪願願於大集中
T2217_.59.0766b14: 轉未曾有法輪。四修行願。願如説修行一
T2217_.59.0766b15: 切菩薩正行。五成就願願成就此器世界衆
T2217_.59.0766b16: 生三乘善根。六承事願願往諸佛土常見
T2217_.59.0766b17: 諸佛恒得敬事聽受正法。七淨土願。願清
T2217_.59.0766b18: 淨國土安立正法及能修行衆生。八不離願。
T2217_.59.0766b19: 願於一切生處恒不離諸菩薩得同意行。
T2217_.59.0766b20: 九利益願。願於一切時恒作利益衆生事
T2217_.59.0766b21: 無有空過十正覺願文私云。經文廣博故不
T2217_.59.0766b22: 引之。抄具載。可披見。問。今此十大願因･
T2217_.59.0766b23: 根句中何攝耶。答。有多義。範云。因名攝也。
T2217_.59.0766b24: 初云得此虚空無垢菩提心時終結即是菩
T2217_.59.0766b25: 提心爲因。故知十願百萬等大願皆因句攝
T2217_.59.0766b26: 也。觀義云。根句攝也。故次下文云。從二
T2217_.59.0766b27: 地已去大悲萬行即是大願取意但上文無垢
T2217_.59.0766b28: 菩提心爲因二地以上所修大願云大悲萬
T2217_.59.0766b29: 行也。所以得菩提心時於十法界生大願
T2217_.59.0766c01: 故能所生義異。何願爲因乎。今文中爲顯
T2217_.59.0766c02: 因擧二地上願也。結文此願即菩提心爲
T2217_.59.0766c03: 因也爲言此行増長至八地名方便也。私
T2217_.59.0766c04: 云。依前義會下文者。大悲萬行者大願爲
T2217_.59.0766c05: 縁於十界生根。彼根云大悲行也爲言故
T2217_.59.0766c06: 知非大悲萬行即大願也。故華嚴經云。菩
T2217_.59.0766c07: 薩住此歡喜地能成就如是大誓願文更立
T2217_.59.0766c08: 義云。長短三句中。約長則初地攝故因句
T2217_.59.0766c09: 攝。據短是根句攝也。所以者何。初地大願
T2217_.59.0766c10: 雖因攝二地上増修即成根也。即大悲萬行
T2217_.59.0766c11: 也。此根八地上増長云方便也。既云増修
T2217_.59.0766c12: 非簡初地乎。雖然於初地中發心誓願異
T2217_.59.0766c13: 故短中根也。又下文引經云。發十大願已
T2217_.59.0766c14: 則得利益心○等文彼經疏云。由先大願熏
T2217_.59.0766c15: 心故則得利益等十心爲起行依文依此
T2217_.59.0766c16: 文十心既初地果相也。十願初地根攝也。故
T2217_.59.0766c17: 知約短三心根句也。若據長三心因句也。
T2217_.59.0766c18: 彼疏起行者當今疏二地上萬行矣
T2217_.59.0766c19: 於十法界生根者。抄第四云。謂於前十無盡
T2217_.59.0766c20: 界中所修悲願能引起後地方便名之爲
T2217_.59.0766c21: 根文意云。於前十無盡界中所修大悲大願
T2217_.59.0766c22: 起八地上方便二地上悲願爲根也爲言此
T2217_.59.0766c23: 釋前十大願爲根句也。問。華嚴經云。菩薩
T2217_.59.0766c24: 住此歡喜地能成就如是大誓願文若爾何
T2217_.59.0766c25: 云二地上行耶　答　經中云成就。可初地位。
T2217_.59.0766c26: 成就現在故。疏中云生十願。可二地行。生
T2217_.59.0766c27: 在未來故。又於十法界生根與前於十無
T2217_.59.0766c28: 盡界生大願文言既同。義理豈異。故知大願
T2217_.59.0766c29: 即根也。又云。依願起行。何願即行乎。所以
T2217_.59.0767a01: 於十法界或生願或生行。故今云根也
T2217_.59.0767a02: 八地以上境界皆同等者。抄第四云。八地已
T2217_.59.0767a03: 上者。謂後三地境界皆同。以無相爲境故。
T2217_.59.0767a04: 言但約方便等者對治惑障有階差故。佛
T2217_.59.0767a05: 性論云。無相無功用道者即八地已上。無相
T2217_.59.0767a06: 者即眞如境。乃至云言究竟者。八地已上見
T2217_.59.0767a07: 境皆同更無別境所未見者。故名究竟。但
T2217_.59.0767a08: 約方便猶有淺深耳文此釋心云。於八地
T2217_.59.0767a09: 上無相無功用道有二意。約所證理無差
T2217_.59.0767a10: 別故云境界皆同。是釋究竟義也。又據能
T2217_.59.0767a11: 證智有斷障階差故云方便階降。即釋方
T2217_.59.0767a12: 便義也。例如清涼略策云。理無淺深證有
T2217_.59.0767a13: 階降以無爲法賢聖不同云云故知八地上
T2217_.59.0767a14: 理智云方便究竟也。問。若爾初地乃至七地
T2217_.59.0767a15: 有智證理。何不云方便究竟乎。答　細論
T2217_.59.0767a16: 有其義。故云各有三心也。然大分八地上
T2217_.59.0767a17: 無功用位故殊立此名。七地前有功用位故。
T2217_.59.0767a18: 又大師祕藏記云。三句義○即是眞言行者
T2217_.59.0767a19: 用心也。從凡位修行六度圓滿成佛故曰
T2217_.59.0767a20: 以方便究竟成佛以後以大悲濟度衆生
T2217_.59.0767a21: 故曰方便爲究竟。向上向下讀文有異文
T2217_.59.0767a22: 密嚴院云隨順菩薩方便隨順衆生方便云
T2217_.59.0767a23: 云私云。心向上方便以因行方便成果位
T2217_.59.0767a24: 究竟。故若約長三句則七地前大悲行云方
T2217_.59.0767a25: 便。八地上可云究竟歟。但今文八地上名
T2217_.59.0767a26: 方便地者方便所成地故從因云爾也。又
T2217_.59.0767a27: 云。成佛云究竟。八九十三地方便歟。方便之
T2217_.59.0767a28: 究竟。向下方便者濟生方便即爲究竟故方
T2217_.59.0767a29: 便即究竟。尊勝儀軌云。遮那大日即是法身。
T2217_.59.0767b01: 火天智火即是應身。已身住方便即是化身。
T2217_.59.0767b02: 故經云。方便爲究竟能作一切佛事。是故
T2217_.59.0767b03: 自身爲化身文諸佛利生方便能現化身濟
T2217_.59.0767b04: 物爲究竟也爲言又准隨順衆生方便者又
T2217_.59.0767b05: 方便之究竟歟。依主持業隨宜矣。又疏第三
T2217_.59.0767b06: 云。復次初入淨菩提心門見法明道如識
T2217_.59.0767b07: 種子歌羅羅時。前七地以來爲大悲萬行之
T2217_.59.0767b08: 所含養如在胎藏。無功用以去漸學如來
T2217_.59.0767b09: 方便如嬰童已生習諸伎藝。至如來一切
T2217_.59.0767b10: 智地如伎藝已成施干從政。故名大悲胎
T2217_.59.0767b11: 藏生文私云。八地已上無功用位學如來方
T2217_.59.0767b12: 便如習伎藝云方便。至一切智地如伎
T2217_.59.0767b13: 藝已成云究竟歟。若爾八地上方便究竟雙
T2217_.59.0767b14: 明故云方便究竟歟。問。若爾何下釋佛果
T2217_.59.0767b15: 云上上方便耶。答。疏第一云。即萬行所成一
T2217_.59.0767b16: 切智智之果説名方便由内具方便故方
T2217_.59.0767b17: 便之業即是利他文果位由内具故云爾也。
T2217_.59.0767b18: 問。向上向下義依何文耶。答。疏第一云。方
T2217_.59.0767b19: 便究竟者。謂萬行圓極無可復増。應物之
T2217_.59.0767b20: 權究竟能事。即醍醐之妙果三密之原也文
T2217_.59.0767b21: 私云。應物已下向下方便。已上文向上方便
T2217_.59.0767b22: 也。此文方便究竟似局果。云萬行圓極無
T2217_.59.0767b23: 可復増故。疏第三説見支分生曼荼羅境界
T2217_.59.0767b24: 云。謂初發淨菩提心時。見此曼荼羅已。遍
T2217_.59.0767b25: 法界昇第二住。又逾廣逾深作十轉開明。
T2217_.59.0767b26: 乃至第十一地而後所見圓極文既云第十
T2217_.59.0767b27: 一地所見圓極。今萬行圓極義可局果位
T2217_.59.0767b28: 歟　或又准今疏八地上文者無功用位見曼
T2217_.59.0767b29: 荼羅境界有優劣故云萬行圓極歟
T2217_.59.0767c01: 若觀一一地亦自有三心等者。釋經觀察三
T2217_.59.0767c02: 心句。初列名。即是因･根･究竟心是也･後若
T2217_.59.0767c03: 通論下配位。於中有二。初通門。謂長三心
T2217_.59.0767c04: 配十地。後別門短地地分三。今文是也。此
T2217_.59.0767c05: 中有二。初釋總標句。後此經無量下釋別
T2217_.59.0767c06: 句文。初中二。略示･廣釋也。廣釋中。因縁者
T2217_.59.0767c07: 因句也。因即縁。例如親因名因縁矣。方便
T2217_.59.0767c08: 中。淨治果相者向上方便也。治地是大悲萬
T2217_.59.0767c09: 行。此萬行所成果相即究竟。謂以方便萬行
T2217_.59.0767c10: 成究竟果相。故云向上也。故疏第一云。即
T2217_.59.0767c11: 彼萬行所成一切智智果説名方便文方便
T2217_.59.0767c12: 業者向下方便也。故又第一云。由内具方便
T2217_.59.0767c13: 故方便之業即是利他文餘皆准此者以初
T2217_.59.0767c14: 地三心准倣二地以上耳。次釋別句中。初
T2217_.59.0767c15: 釋根句。有十心下釋究竟句中間無對無量等句
通上下句總句也
T2217_.59.0767c16: 　於中二。初釋建立十心。後釋無邊智生。
T2217_.59.0767c17: 初中有作釋･引證･結成也。此別釋中但有
T2217_.59.0767c18: 根究竟闕因句也。又但約短三心作釋顯
T2217_.59.0767c19: 長三心義也。總句既兼通例。別句又可通
T2217_.59.0767c20: 長短故
T2217_.59.0767c21: 華嚴經云。發十大願等者。注華嚴經第五十六
T2217_.59.0767c22: 經第三十四
録疏注經		云。佛子菩薩發如是大願已由先大
願熏心
T2217_.59.0767c23: 故則得利益等十心爲起行。依於後十行作自在。然有二
意。一以十心通爲十行之依隨釋易了。以十心別對十行
T2217_.59.0767c24: 以治十障。文皆次第。唯信行最初
而不濁居末者以與釋文相接故也		則得利益心利益
拔苦
T2217_.59.0767c25: 即是悲心所依。治
損害障能成悲行		柔軟心歟樂柔軟。即是慈
心。治嗔恚獷強障		隨順心
T2217_.59.0767c26: 隨順所求。即是施心。
治於身命財生顧戀障		寂靜心寂靜無求。方能求而無厭
故。是無疲厭心。治希求
T2217_.59.0767c27: 報恩貪著利
養不寂靜障		調伏心三學調伏是知經論心。以經詮於定
論詮於惠經兼於律。復是調伏治無
T2217_.59.0767c28: 善巧求加行障
有則調伏故		寂滅心雖行世間妄惑不生故云寂滅。是
解世法心。以治性不柔和不於他
T2217_.59.0768a01: 心隨順而轉
不寂滅障		謙下心高崇賢善拒惡不増故名謙下。
是慚愧心。治於放逸之高擧障		潤
T2217_.59.0768a02: 澤心能修出離以法潤澤即堅固莊嚴。治於
種種猛利無間無斷生死大苦生怯弱障		不動心能
如
T2217_.59.0768a03: 説行故心不動。即供養佛行。
治於大師所猶預疑惑障		不濁心即第一信行。信以
心淨爲性。離不信
T2217_.59.0768a04: 濁故。此治全未發心全未受持菩薩學處障。由治十障故
經名淨治地法。法法通於教證。此所治障具如瑜伽三十
T2217_.59.0768a05: 九説
文
T2217_.59.0768a06: 次又成就十種淨諸地法等者。抄第四云。次
T2217_.59.0768a07: 又成就十種淨治諸地法。謂即能信如來本
T2217_.59.0768a08: 行所入乃至信成就果。即信也。菩薩乃至
T2217_.59.0768a09: 見諸衆生不免諸苦即生大悲。此乃悲也。
T2217_.59.0768a10: 是諸衆生我應救護令住畢竟佛道之樂。
T2217_.59.0768a11: 慈也。菩薩隨順如是大慈悲法於一切物
T2217_.59.0768a12: 無所貪惜學行大施。喜捨也。是菩薩以大
T2217_.59.0768a13: 悲心大施心救一切衆生心無疲懈。即無
T2217_.59.0768a14: 有疲厭也。菩薩生無疲倦功徳於諸經書
T2217_.59.0768a15: 能自開解。即知諸經論也。由是功徳善根
T2217_.59.0768a16: 能籌量應作不應作於上中下衆生隨宜利
T2217_.59.0768a17: 益。即善解世法也。由是功徳則知時知量
T2217_.59.0768a18: 慚愧莊嚴修治自利利他之道功徳。即慚愧
T2217_.59.0768a19: 也。如是功徳精勤修行心不懈退。是精進
T2217_.59.0768a20: 不退功徳。即得堪受力即堅固力也。得堪
T2217_.59.0768a21: 受力已勤行供養一切諸佛。即是第一供養
T2217_.59.0768a22: 諸佛也文
T2217_.59.0768a23: 復次住是地已善知諸地障等者。抄第四云。
T2217_.59.0768a24: 言復次住是等者。謂此地菩薩已具十種淨
T2217_.59.0768a25: 諸地法更於諸佛菩薩善知識所諮受請
T2217_.59.0768a26: 問成就是地之法○所謂善知諸地障者。
T2217_.59.0768a27: 入初地時皆由觀解故知障有十障十地。
T2217_.59.0768a28: 故知智有十治十障。故立十地別。善知成
T2217_.59.0768b01: 壞者。攬行成位能集諸行即成相也。解位
T2217_.59.0768b02: 無體住自行故即壞相也。善知地相果者。
T2217_.59.0768b03: 謂方便智帶相觀終故名相果。善知地得修
T2217_.59.0768b04: 者。謂得入時即根本智顯是證修。非縁修
T2217_.59.0768b05: 故善知地法清淨者。謂勝進位後得智信等
T2217_.59.0768b06: 淨地之法。離障清淨故。善知地地轉行者。依
T2217_.59.0768b07: 前起後。地背相捨故。善知地地處非處者。
T2217_.59.0768b08: 二執名非處。二空爲住處。亦是相應不相
T2217_.59.0768b09: 應也。善知地地殊勝智者以後勝前増長善
T2217_.59.0768b10: 巧。名殊勝智。善知地地不退轉者。謂具方
T2217_.59.0768b11: 便不退轉故。善知淨治一切菩薩地乃至入
T2217_.59.0768b12: 如來地者。能治障盡得解脱故等文
T2217_.59.0768b13: 更約前三心作十心説之等者。覺心云。更再
T2217_.59.0768b14: 釋前觀察三心文也。所謂前以三心約通
T2217_.59.0768b15: 別義門攝華嚴衆多十心也。今示開三心
T2217_.59.0768b16: 作十心以通別義攝華嚴十心也。所以上
T2217_.59.0768b17: 既一章文悉釋畢重作此釋故云云朝譽義
T2217_.59.0768b18: 釋經建立十心等文也云云具如先出矣。私
T2217_.59.0768b19: 云。疏家作釋尤可依經説。何捨十心明文
T2217_.59.0768b20: 云依三心他文。所謂經文非無起蓋。經中
T2217_.59.0768b21: 三心十心文各有總標別釋。信解行地觀察
T2217_.59.0768b22: 三心者三心總説也　無量已下別説也。信解
T2217_.59.0768b23: 地無量無對不可思議者十心總説也。建立
T2217_.59.0768b24: 十心下別説也。然建立十心等二句含二意
T2217_.59.0768b25: 或三心中究竟句別釋也。如疏文。或十心中
T2217_.59.0768b26: 別句也。含疏意若如釋唯取三心別句者
T2217_.59.0768b27: 信解地無對等二句似無用歟。所以三心首
T2217_.59.0768b28: 標信解行地外更云信解地等。豈非十心
T2217_.59.0768b29: 標句乎。故知建立十心等文含多意故通
T2217_.59.0768c01: 二種十心也利益心等三心果相種
子等十心云二種也		但更約三心
T2217_.59.0768c02: 等者。前信解地約三心釋之畢。今更於約
T2217_.59.0768c03: 三心之十地作十心説之爲言又雖一章文
T2217_.59.0768c04: 約三心釋訖重於建立十心文釋別義。何
T2217_.59.0768c05: 過。若如所成者別句文不可有長義。如何
T2217_.59.0768c06: 約短三心釋訖故彼不許者此又不成乎。
T2217_.59.0768c07: 問。建立十心文疏釋分明。何云釋彼文乎。
T2217_.59.0768c08: 若於一文有三心十心二義者一段文悉
T2217_.59.0768c09: 可通釋歟。所以以三心盡十地。十地又如
T2217_.59.0768c10: 次種芽等十心義。其理極成何必尋十心文
T2217_.59.0768c11: 句乎。次後十心文八心段有之。何爲奇乎。
T2217_.59.0768c12: 若又信解地標句爲所由者三心釋可局觀
T2217_.59.0768c13: 四攝法文。下文十心文故。文起盡彼此不相
T2217_.59.0768c14: 順如何。答。一字攝多教文含無邊義故或
T2217_.59.0768c15: 全文皆三心總別兩釋也。如疏釋或信解地
T2217_.59.0768c16: 以下又十心總別説也。如更約三心等釋也。
T2217_.59.0768c17: 或上三心總別説。下十心總別説。三心中總
T2217_.59.0768c18: 標具標三心。別句唯明根顯餘二句也。十
T2217_.59.0768c19: 心中總説歎徳未云十心。別説指十心也。
T2217_.59.0768c20: 故知總別兩段影略互顯而示義門多端畢。
T2217_.59.0768c21: 又一文再取其例是多。謂如釋論能所平等
T2217_.59.0768c22: 門本文等而已
T2217_.59.0768c23: 所謂果中之果者。私云。有二意。一前六心中
T2217_.59.0768c24: 結實既果也。彼結實還爲種更生無畏果上
T2217_.59.0768c25: 文云。今此受用果心得成後心種子文故云
T2217_.59.0768c26: 果中果也。二三句中八地上是果。又十心中
T2217_.59.0768c27: 果故云果中果也。故今文云。此二心於第
T2217_.59.0768c28: 八心中約方便轉開出之畢文意三心中方
T2217_.59.0768c29: 便中開無畏等心故云爾也
T2217_.59.0769a01: 且如住初地時乃至推之可知者。覺心云。初
T2217_.59.0769a02: 一地時成就一切淨治法。幷知一切地果相。
T2217_.59.0769a03: 是以悟初地智力悟後後地位也。如此
T2217_.59.0769a04: 今地地具十心事例彼可知之也云云私云。
T2217_.59.0769a05: 於此文有二點。一云初如字被知諸地相
T2217_.59.0769a06: 句讀之。是釋初地十心義也。藉此下二地
T2217_.59.0769a07: 上具十心之義。例准也。一云如字及更解
T2217_.59.0769a08: 二地讀之。以上擧前短三心義也。以十心
T2217_.59.0769a09: 下今十心義例准也
T2217_.59.0769a10: 然此經宗從初地乃至自當證知也者。朝譽義
T2217_.59.0769a11: 云。顯教十地如説華嚴。今宗於十地功徳
T2217_.59.0769a12: 有淺略深祕二法。淺略者謂華嚴所説十地
T2217_.59.0769a13: 法門也。深祕者謂金剛頂所説十六菩薩功
T2217_.59.0769a14: 徳也。菩薩若證入初地莫問顯密行必悟
T2217_.59.0769a15: 淺深二法。入證之後如實見佛界。故華嚴
T2217_.59.0769a16: 説淺略爲十地法。是教門説故也。若不達如
T2217_.59.0769a17: 是密號等者。若淺略者即因縁事相之十地
T2217_.59.0769a18: 次第可渉其品位。若深祕者事相十地之上
T2217_.59.0769a19: 即證顯十六菩薩功徳也云云信證僧正云。
T2217_.59.0769a20: 今釋位義有兩種義。一顯教中有兩種義
T2217_.59.0769a21: 一從初地入證及從初住入證。此兩行人
T2217_.59.0769a22: 障其心解或離或即故有兩處分證不同。二
T2217_.59.0769a23: 彼此相望十地爲深十住爲淺。何以故。十住
T2217_.59.0769a24: 去佛尚遠。須到十地方乃近故。依實説從
T2217_.59.0769a25: 初地入名眞分證。華嚴十地含此兩意。又
T2217_.59.0769a26: 今經中多導十二地。此取進果之位故不
T2217_.59.0769a27: 渉於十住品。又一一地皆具十心。都有百
T2217_.59.0769a28: 心。百心滿時得成佛果。例如金剛頂十六
T2217_.59.0769a29: 大生各具十六至于第十六生得最正覺。
T2217_.59.0769b01: 第二正顯今宗正義。上來住地分證之義皆
T2217_.59.0769b02: 約顯教行人説或從初地或初住入此祕
T2217_.59.0769b03: 密。所以處處文中所説位義多約教道淺略
T2217_.59.0769b04: 門。今此教中初發心乃至十地此生滿足之。
T2217_.59.0769b05: 如實知自心名一切種智。何用次第修行。
T2217_.59.0769b06: 諸文中分別地位者對比顯教令行人知
T2217_.59.0769b07: 法相而實無時方。一切本不生虚空。何論
T2217_.59.0769b08: 長短而論因果。令除上慢義分別淺深兩
T2217_.59.0769b09: 釋。若總論之攝於淺略。其深祕門在師。只
T2217_.59.0769b10: 不可執文。若偏執文。因縁事相未是此宗
T2217_.59.0769b11: 深祕之趣。此中有擬儀外迹之説趣意寶生
T2217_.59.0769b12: 御房義云。於眞言十地作淺深二釋。淺略
T2217_.59.0769b13: 十地行相如華嚴十地説。深祕釋如金剛頂
T2217_.59.0769b14: 十六大菩薩生也。若淺略十地依華嚴意釋
T2217_.59.0769b15: 有二。一次第。位位次第遷登位位時分經歴
T2217_.59.0769b16: 位也。二圓融。十地功徳皆法性縁起故諸位
T2217_.59.0769b17: 功徳一一皆悉平等相入相即主伴無盡也。
T2217_.59.0769b18: 如此雖云甚深望眞言此淺略行相。當知
T2217_.59.0769b19: 眞言深祕十地是一一位皆當體法然輪圓三
T2217_.59.0769b20: 密四身六大四曼渉入無礙過刹塵。謂之密
T2217_.59.0769b21: 十地也。若不達深祕釋不知密號但依
T2217_.59.0769b22: 文説則因縁事相往渉顯教義門。有疾菩薩
T2217_.59.0769b23: 不可不愼趣意又十六玄義云。疏第二。十一
T2217_.59.0769b24: 地名信解地。廣引華嚴經釋信解相作淺
T2217_.59.0769b25: 略深祕二釋。淺略深祕如華嚴經。深祕如金
T2217_.59.0769b26: 剛頂十六大菩薩生云云但以深祕地位行
T2217_.59.0769b27: 相正爲眞言地位行相也云云覺心義云。依
T2217_.59.0769b28: 華嚴十地名言作淺略深祕釋之次。引合
T2217_.59.0769b29: 自宗金剛頂十六大菩薩生淺略深祕意令
T2217_.59.0769c01: 准知也云云私云。古徳異義不同。或今經眞
T2217_.59.0769c02: 言十地有淺深二釋。淺如華嚴十地深如
T2217_.59.0769c03: 金剛十六也。或顯中淺深釋也。約住地淺深
T2217_.59.0769c04: 位故。又密中淺深也。約迂迴直往二機故。
T2217_.59.0769c05: 或今經信解地淺深二釋如華嚴經深祕如
T2217_.59.0769c06: 金剛頂也。或先擧華嚴淺深二釋合金剛
T2217_.59.0769c07: 頂淺深兩釋也云云私更解云。今此文通伏
T2217_.59.0769c08: 難也。上來引華嚴十地衆多十心釋今經
T2217_.59.0769c09: 十地。恐顯密雜亂歟。仍爲遮彼難云然此
T2217_.59.0769c10: 經宗從初地入金剛寶藏等。依無畏口傳華
T2217_.59.0769c11: 嚴名言須作淺深二釋。其中以彼經深祕
T2217_.59.0769c12: 義同今經而作釋也。若不達如是密義
T2217_.59.0769c13: 但依彼經淺略文説今經深祕義則今經菩
T2217_.59.0769c14: 提心本末因縁事相往渉於華嚴十住品矣。
T2217_.59.0769c15: 若解金剛頂大生今經深祕義自當證知也
T2217_.59.0769c16: 爲言問。金剛寶藏者菩提心實相歟　如何。答。
T2217_.59.0769c17: 覺心云。以根究竟可云金剛寶藏也。謂此
T2217_.59.0769c18: 經宗言簡餘經也。然自心實相法門顯密大
T2217_.59.0769c19: 同也。初地證不生理亦顯説故密自心實相
T2217_.59.0769c20: 非青非黄等遮情義非表徳道理故云云寶生
T2217_.59.0769c21: 房云。金剛寶藏者本有無垢金剛一乘祕密
T2217_.59.0769c22: 曼荼羅也云云私云。菩提心實相云金剛寶
T2217_.59.0769c23: 藏也。故疏第一云。經云。祕密主。云何菩提。
T2217_.59.0769c24: 謂如實知自心。即是開示如來功徳寶所
T2217_.59.0769c25: 也文又云。云何即知菩提心生。越百六十相
T2217_.59.0769c26: 續心即是淨菩提心。行者最初開發金剛寶
T2217_.59.0769c27: 藏時見此心性取意此文分明。不可異求
T2217_.59.0769c28: 矣。但至初地同類者於初地菩提心有遮情
T2217_.59.0769c29: 表徳。此中遮情義似同顯乘寂滅絶離極果
T2217_.59.0770a01: 故云爾。理實彼異。顯極理四種言語不及故
T2217_.59.0770a02: 云絶離。密遮情以如義遮遣破執説故文。
T2217_.59.0770a03: 言雖同義理全別。何況菩提心表徳實義乎。
T2217_.59.0770a04: 故云初地入寶藏也　問。以十六大生攝十
T2217_.59.0770a05: 地盡。如何。答。或云。十地攝十六生也。故
T2217_.59.0770a06: 儀軌云。現世證得歡喜地後十六生成正
T2217_.59.0770a07: 覺文或云。金薩地前也。故不空心要云雖
T2217_.59.0770a08: 證薩埵正位而見惑未除文既云見惑未
T2217_.59.0770a09: 除定知地前也　又菩提心論云。若纔見者即
T2217_.59.0770a10: 名見眞勝義諦。若常見者即入菩薩初地
T2217_.59.0770a11: 文既異初地常見。云纔見者地前金薩智分
T2217_.59.0770a12: 也　私云。金薩通地前初地二位也。眞言行
T2217_.59.0770a13: 者菩提心相似眞證皆金薩故。但儀軌文約
T2217_.59.0770a14: 眞證也。心要約加行等觀心也。證者得義
T2217_.59.0770a15: 也。正位者正定也。金薩通地前地上。故三
T2217_.59.0770a16: 賢正定位金薩見惑未斷也爲言禪要云。乃至
T2217_.59.0770a17: 滿三千大千世界乃至即便證得解脱一切
T2217_.59.0770a18: 三昧得此三昧者名爲地前二賢文若金薩
T2217_.59.0770a19: 局地上者此等地前智分攝何菩薩乎。又
T2217_.59.0770a20: 非本有修生智惠故唯云地前。初地金薩經
T2217_.59.0770a21: 軌文分明故。菩提心論文今義潤色也。金薩
T2217_.59.0770a22: 通二位故有纔常見異也。問。以十六生相
T2217_.59.0770a23: 配十地方如何。答。依金剛三昧經説十六
T2217_.59.0770a24: 長配十地。具如即身義抄又仁王經陀羅尼
T2217_.59.0770a25: 祕釋不空云。於瑜伽教中成普賢行十六行
T2217_.59.0770a26: 如聲聞見道中十六行也文此釋意於初地
T2217_.59.0770a27: 位具存十六菩薩。准見道十六心故。准知
T2217_.59.0770a28: 二地已上各具十六徳也。演密抄第四云。又
T2217_.59.0770a29: 此十六大菩薩生。若一一從菩薩説時有其
T2217_.59.0770b01: 十六行者。未度此時未得成佛。若能一生
T2217_.59.0770b02: 度此。即是一生成佛。都名一生則無十六
T2217_.59.0770b03: 之異。故云十六大菩薩生也。又此十六大菩
T2217_.59.0770b04: 薩皆從普賢薩埵心生故○下十五菩薩出
T2217_.59.0770b05: 生大意同此。已上義當深祕之釋○文或云。
T2217_.59.0770b06: 初釋十六大生一生中漸次證也。後釋一一
T2217_.59.0770b07: 地中各各證十六功徳也云云
T2217_.59.0770b08: 經云。我一切諸有所説等者。或云。我一切經
T2217_.59.0770b09: 中所説行果悉依十地三心修行得之云意
T2217_.59.0770b10: 也。或云。我一切者釋家云如上一切智地無
T2217_.59.0770b11: 盡莊嚴境界是也。諸有所説者釋家及餘修
T2217_.59.0770b12: 多羅佛所稱歡等文是也云云
T2217_.59.0770b13: 如上一切智地無盡莊嚴境界者。觀抄云。有
T2217_.59.0770b14: 云。上明菩提心爲因示一切智地。是云如
T2217_.59.0770b15: 上等也。或云。如上一切智地無盡莊嚴境界
T2217_.59.0770b16: 者佛瑞相所現種種未曾有事是也。金剛手
T2217_.59.0770b17: 見此一切智地外迹　問其宗本一切智智。指
T2217_.59.0770b18: 彼云我一切也。餘經者摩訶般若等所明
T2217_.59.0770b19: 六度等也
T2217_.59.0770b20: 是故餘經如是廣歎等者。覺義云。顯經及金
T2217_.59.0770b21: 剛頂經等也。雖眞言經具不説三句者可
T2217_.59.0770b22: 攝枝末餘經。大日經名根本經王。又釋今
T2217_.59.0770b23: 此經中唯明此樹王種子等故。故又顯經等
T2217_.59.0770b24: 中得王名。是相形不定故密經復如此互爲
T2217_.59.0770b25: 主伴故云云範義云。今餘經又但是顯經。疏
T2217_.59.0770b26: 前後文皆指顯云餘教故。今種子生育因縁
T2217_.59.0770b27: 者因･根･究竟三句也。然金剛頂中亦説三
T2217_.59.0770b28: 句。故又義。顯密相待時顯云莖葉。兩部相對
T2217_.59.0770b29: 時金果故云華果胎因故云種子。故金剛頂
T2217_.59.0770c01: 部攝餘經中何失云云私一義云。唯於密經
T2217_.59.0770c02: 相對金剛頂部云餘經也。其故經我一切
T2217_.59.0770c03: 諸有所説文此經餘經皆見大日説故。疏釋
T2217_.59.0770c04: 意。今經一切智地果幷金剛頂所歎行果無
T2217_.59.0770c05: 不依今經菩提心也爲言若餘經是顯經。何
T2217_.59.0770c06: 與彼倶擧今經一切智地乎。若此行果唯
T2217_.59.0770c07: 云顯行果者。從密因生顯果乎。猶如栴
T2217_.59.0770c08: 檀種子生伊蘭果矣。又違果復成種之釋故。
T2217_.59.0770c09: 故知今經及金剛頂行果皆依今因也爲言理
T2217_.59.0770c10: 實二經皆雖説因行果。今密中專菩提爲因
T2217_.59.0770c11: 爲宗故顯彼徳也。故住心品結文云。已説
T2217_.59.0770c12: 淨菩提心諸心相竟文可思之
T2217_.59.0770c13: 是故智者當思惟一切智信解地者。朝譽云。
T2217_.59.0770c14: 從此已下説八地已上之益也。故疏云經
T2217_.59.0770c15: 復擧益勸修。此中一切智信解地者一切智
T2217_.59.0770c16: 與信解地二地也。故疏上云。十住地皆是
T2217_.59.0770c17: 信解中行。唯如來名究竟一切智地文謂一
T2217_.59.0770c18: 切智者是佛地　信解地者是八九十地也云云
T2217_.59.0770c19: 私云。今此文雖有依主相違二義倶信解
T2217_.59.0770c20: 通十地也
T2217_.59.0770c21: 復越一劫昇住此地者。抄第四云。地者即指
T2217_.59.0770c22: 一切智地也。下疏云。就前三句中更開佛
T2217_.59.0770c23: 地爲上上方便心。至此心時名度信解。
T2217_.59.0770c24: 由前劫信解行地復越一劫昇住佛地。此
T2217_.59.0770c25: 言一劫。非更一阿僧祇劫時分。但越佛地
T2217_.59.0770c26: 一障便名一劫。爲此宗以妄執爲一阿僧祇
T2217_.59.0770c27: 劫故前疏云若一生度此三妄執則一生成
T2217_.59.0770c28: 佛。何論時分。前言三劫不説四者合佛地
T2217_.59.0770c29: 一障在十地故。又解言。復越一劫者。即是
T2217_.59.0771a01: 越此第三一劫昇佛地故曰復越一劫文私
T2217_.59.0771a02: 云初釋意。一劫者佛地一障也。此地者佛地
T2217_.59.0771a03: 也。意依初入此八地上信解地之功力復
T2217_.59.0771a04: 度微細妄執而昇住一切智地也。理實四
T2217_.59.0771a05: 妄也。後解意。一劫者第三極細妄執也。此地
T2217_.59.0771a06: 如前。意入八九十信解地度第三極細妄
T2217_.59.0771a07: 執昇住佛地也爲言三四妄義雖異倶佛地
T2217_.59.0771a08: 云此地而二劫置地上也。二義倶不明三
T2217_.59.0771a09: 劫地前所度也。云八地上乎。又信解名通
T2217_.59.0771a10: 十地。八地上何云初入耶。況復初義四妄義
T2217_.59.0771a11: 經疏起盡安在乎。故今文云。名度三大阿
T2217_.59.0771a12: 僧祇劫也文如何答三劫地前。地上如先成
T2217_.59.0771a13: 矣。所以祕藏記文分明上慈氏儀軌云。若一
T2217_.59.0771a14: 生中從初念誦至於越三無數劫行即證
T2217_.59.0771a15: 一生補處三莽地。越一百六十心三度即是
T2217_.59.0771a16: 度三遏僧祇行文又四妄文是經中。此四分
T2217_.59.0771a17: 之一度於信解文大師祕藏記分明也。又疏
T2217_.59.0771a18: 第三云。乃至爲一生補處菩薩擇去心中無
T2217_.59.0771a19: 明父母極細之垢亦名治地文等覺因滿菩
T2217_.59.0771a20: 薩所斷無明父母惑豈非第四妄乎。又同卷
T2217_.59.0771a21: 云。如來已度此微細戲論進趣都息故名超
T2217_.59.0771a22: 越心地也文佛地所斷微細戲論非果位所
T2217_.59.0771a23: 斷微細妄執乎。又初入者極細妄執。入八地
T2217_.59.0771a24: 上信解地初斷故云初入地。又度三祇者抄
T2217_.59.0771a25: 云。前言三劫不説四者合佛地一障在十
T2217_.59.0771a26: 地故文准知今文又爾也。私云。有二意。此
T2217_.59.0771a27: 地者初地。一劫者第三極細妄執也。迴向滿
T2217_.59.0771a28: 心無間道斷極細。故云復越一劫。初地入
T2217_.59.0771a29: 心解脱道入信解地故云昇住此地也。經
T2217_.59.0771b01: 文一切智信解地者一切智之信解地。依主
T2217_.59.0771b02: 立名指此云此地也。故次下擧一道極無
T2217_.59.0771b03: 第三劫意云解脱一切業煩惱等。全同前第
T2217_.59.0771b04: 三劫説文故此意。今文在十地後故。恐有
T2217_.59.0771b05: 人濫佛地障故。重作此釋成極細旨也。
T2217_.59.0771b06: 又義。一劫者微細妄執。此地者總通十地
T2217_.59.0771b07: 也。意於第三劫開第四妄執爲眞言十地
T2217_.59.0771b08: 所斷障。至第十一地。時斷彼妄執盡名一
T2217_.59.0771b09: 切智地也。是約小機漸證也。若據大機頓
T2217_.59.0771b10: 證者初地菩提心位頓證十六大生故發心
T2217_.59.0771b11: 位一念頓斷四妄速得十一地功徳故先
T2217_.59.0771b12: 釋第三劫云越諸戲論○依此相續生云云
T2217_.59.0771b13: 疏釋云業･壽･種除。復有佛樹芽生文其次
T2217_.59.0771b14: 約三心等釋十地行畢云復越一劫等。復
T2217_.59.0771b15: 字起盡説文鉤鎖。今文説佛地斷證也。但
T2217_.59.0771b16: 初入信解者。上此一切智信解地者顯一切
T2217_.59.0771b17: 智即信解地故約佛果信解云初入歟。度
T2217_.59.0771b18: 三僧祇者。微細是雖第四合門時第三攝故
T2217_.59.0771b19: 今第四云第三也。但行者已下文明十地菩
T2217_.59.0771b20: 薩擧益佛果
益也		勸修微細對治
行相也		義時因便又明地
T2217_.59.0771b21: 前三劫擧益生極
無也		勸修諸佛
勸喩		也。又義。第三劫八
T2217_.59.0771b22: 地上故爲顯從極無因滿至佛果故作此
T2217_.59.0771b23: 釋歟。此義違上上方便文歟。若一道極無
T2217_.59.0771b24: 爲相生起因可云上方便。如何。然大師祕
T2217_.59.0771b25: 記中地上三劫義又云上上方便故無違歟。
T2217_.59.0771b26: 又義。是故乃至信解地者總標。復越乃至信解
T2217_.59.0771b27: 者別釋也。此中復越一劫昇住此地者釋上
T2217_.59.0771b28: 信解地。故疏云。即是初入信解地文所謂一
T2217_.59.0771b29: 劫者第三妄執也。此地者信解地。初入初地
T2217_.59.0771c01: 時正斷極細故經云一劫。入此地則三妄
T2217_.59.0771c02: 皆已盡故疏云度三祇劫也。次此四分之一
T2217_.59.0771c03: 度於信解者釋上一切智也。故疏云。名究
T2217_.59.0771c04: 竟一切智地文此意可讀一切智與信解地
T2217_.59.0771c05: 也。若唯立三妄意十地無惑故。疏云更開
T2217_.59.0771c06: 佛地爲上上方便心不云斷惑。故或開第
T2217_.59.0771c07: 四妄執。十地及佛地斷故。祕記中立四妄執
T2217_.59.0771c08: 也。但祕記云越三妄執十地究竟故。復越
T2217_.59.0771c09: 一劫應是因滿。微細唯佛果斷。云斷微細妄
T2217_.59.0771c10: 執至佛果故之故。或又越一劫入初地斷
T2217_.59.0771c11: 微細得佛果擧初後顯中間諸位斷證也。
T2217_.59.0771c12: 若斷第四妄執云復越一劫者。行者初觀
T2217_.59.0771c13: 空性乃至二乘地也文何次耶。故知彼欲斷
T2217_.59.0771c14: 極細智品令知有一道･極無二心故疏家
T2217_.59.0771c15: 作此釋也。前諸義中此義冥經疏文歟文
永
T2217_.59.0771c16: 一年七月十二
日始安立之
T2217_.59.0771c17: 行者初觀空性時等者。疏第六云。經云。八地
T2217_.59.0771c18: 菩薩三昧道不得一切諸法離於有生知
T2217_.59.0771c19: 一切如幻。是故稱觀自在者。如已説十地
T2217_.59.0771c20: 道。若次第而進當説佛地若漸下者當説
T2217_.59.0771c21: 第九地。何故説八地耶。以一切菩薩初度
T2217_.59.0771c22: 第七地時上不見諸佛可求下不見衆生
T2217_.59.0771c23: 可度謂住大涅槃於萬行休息。爾時十方
T2217_.59.0771c24: 佛以此三昧道發起其心得度菩提心難
T2217_.59.0771c25: 地。是故別説從此進入九地中。無別説從
T2217_.59.0771c26: 此過患難故不須別説行處印也。從初
T2217_.59.0771c27: 發意以來深觀十縁生句入此地時得度
T2217_.59.0771c28: 性空彼岸故云不得一切諸法離於有生。復
T2217_.59.0771c29: 以善巧方便於如如不動中起十縁生無
T2217_.59.0772a01: 邊大用。以如幻三昧遍至十方佛刹。親近
T2217_.59.0772a02: 種種善知識普學無量度人門。隨諸衆生
T2217_.59.0772a03: 應以何等像類言音而得度者。即皆現之
T2217_.59.0772a04: 而爲説法。是故世間見如是事迹故號爲
T2217_.59.0772a05: 觀世自在者。是初入蓮華三昧之異名也文
T2217_.59.0772a06: 鈔第六云。至第八地住於法愛貪著寂滅。
T2217_.59.0772a07: 爾時十方諸佛以七事勸從此。發起離著之
T2217_.59.0772a08: 心。得度菩提心難處○故瓔珞經云。一切
T2217_.59.0772a09: 菩薩初度第七地時。上不見諸佛可求。下
T2217_.59.0772a10: 不見衆生可度。爲是住大涅槃於萬行休
T2217_.59.0772a11: 息。爾時十方諸佛以觀自在三昧道發起其
T2217_.59.0772a12: 心。得度菩提心難處文或云。下八地驚覺説。
T2217_.59.0772a13: 與今第三劫文是文義全同。故知第三劫八
T2217_.59.0772a14: 地已上也云云又瑜伽･攝論等顯經論中。皆三
T2217_.59.0772a15: 賢爲初劫。初地乃至七地爲第二劫。八地已
T2217_.59.0772a16: 上爲第三劫。起信･釋論等亦爾。准知今經疏
T2217_.59.0772a17: 又可爾乎。私云。疏家前後釋皆以第三劫
T2217_.59.0772a18: 爲初地。宗家以一道･極無寄齊初地先成
T2217_.59.0772a19: 畢。但至下文者約教道門。以地前第三劫
T2217_.59.0772a20: 寄同八地上也。例如彼顯乘云初二三地
T2217_.59.0772a21: 相同世間。四五六地寄同羅漢等。若據實證
T2217_.59.0772a22: 門。第三劫二心迴入眞言初地。故三劫地前
T2217_.59.0772a23: 也。故疏第六次下云。又如上所説一生補處
T2217_.59.0772a24: 及八地三昧。是約教道法門作此説耳。然
T2217_.59.0772a25: 祕密乘人於世諦中。即能通達第一義諦者。
T2217_.59.0772a26: 從初發心時即具行大空三昧。其謂不然
T2217_.59.0772a27: 者。則於一生中不能頓滿諸地也文況復
T2217_.59.0772a28: 今釋雖似同第六卷釋進退義實異。若住
T2217_.59.0772a29: 此位在八地。何云退不墮二乘地。若退第
T2217_.59.0772b01: 八地則應七地等之故。又不可云不進得
T2217_.59.0772b02: 上菩薩地。當位既菩薩地故。故知一道心在
T2217_.59.0772b03: 地前。出過二乘地故。極無心即初地故云
T2217_.59.0772b04: 不進上菩薩地也。第三云上菩薩地即此意
T2217_.59.0772b05: 也。住心論望前二劫他縁一道望後二心根究
T2217_.59.0772b06: 竟之注釋深契此旨耳。但顯乘中八地上爲
T2217_.59.0772b07: 第三劫者。顯密意異也。何一同乎。故眞言問
T2217_.59.0772b08: 答云。八地沈空一道心蒙佛驚。而轉生地上
T2217_.59.0772b09: 極無心。然後入眞言初地也。又義云。八地
T2217_.59.0772b10: 三昧道者顯教八地已上也。意八地已上境
T2217_.59.0772b11: 界皆同故。是即以顯教極位同眞言初門
T2217_.59.0772b12: 也。大師處處釋此意歟。故檜尾口決云。不見
T2217_.59.0772b13: 於身心者。梵云阿莎波那伽三昧也。住此
T2217_.59.0772b14: 三昧言住寂滅平等究竟眞實智也。是准
T2217_.59.0772b15: 顯教當八地已上。何故者。住如幻三昧。是
T2217_.59.0772b16: 第八地也。亦文言想身證十地故。是第十地
T2217_.59.0772b17: 也。然今八地已上行相同故。今言八地已上
T2217_.59.0772b18: 耳文又宗叡私記云。阿莎顯耶伽者是顯教八
T2217_.59.0772b19: 地以上。住如幻三昧文兩口決既以八地如
T2217_.59.0772b20: 幻三昧云顯教顯八地已上彼宗皆爲第三
T2217_.59.0772b21: 劫。爲八地上也。非密八地已上也。彼即眞
T2217_.59.0772b22: 言初門故。疏第六次下文云。復次此中應説
T2217_.59.0772b23: 初法明門三昧道。於上品中已説故不重言
T2217_.59.0772b24: 文初法明門者。初地淨菩提心也。上品已説者
T2217_.59.0772b25: 住心品也。上説顯八地三昧乎。下指密初
T2217_.59.0772b26: 法明門。以顯極位同密初門也。又五相觀
T2217_.59.0772b27: 意前住無相觀思惟諸法空。是故得觀空
T2217_.59.0772b28: 一邊。未見自心相。今依徹心明力故知心
T2217_.59.0772b29: 如月輪也。故大師叙第九心云。雖入此
T2217_.59.0772c01: 宮初發佛五相成身可追尋文問。今文配二
T2217_.59.0772c02: 心方如何。答。行者初觀空性乃至亦名無記
T2217_.59.0772c03: 心者。第八住心也。然以菩提心乃至眞離二乘
T2217_.59.0772c04: 地也者。第九住心也。問。今此沈空位第二劫
T2217_.59.0772c05: 終覺心不生心也。彼宗專談空理。故依之疏
T2217_.59.0772c06: 第三明三種幻中。三者以心深著心實際
T2217_.59.0772c07: 中欲離有爲無爲界。故觀十縁生句○即
T2217_.59.0772c08: 不思議之幻也文既沈實際位爲第三劫不
T2217_.59.0772c09: 思議幻所治。豈非第二劫耶。又口決中。儀
T2217_.59.0772c10: 軌不見於身心。住寂滅平等究竟眞實智。
T2217_.59.0772c11: 名住八地上如幻三昧。是指三乘第十地究
T2217_.59.0772c12: 竟佛所證也取意又寶鑰中引菩提心論心體
T2217_.59.0772c13: 自如不見身心住於寂滅平等究竟眞實之
T2217_.59.0772c14: 智。而證覺心乘。既論。軌二文全同。口決既
T2217_.59.0772c15: 指彼云八地如幻三昧。非同大經説耶。疏
T2217_.59.0772c16: 下沒心實際爲第三劫所治。宗家論･軌文
T2217_.59.0772c17: 爲第七心。或云三乘。是知第二劫終第七住
T2217_.59.0772c18: 心也。爾者如何。答。住心實際位第三劫一
T2217_.59.0772c19: 道心也。所以所謂空性無相無境界是第三
T2217_.59.0772c20: 劫文故經疏施設炳焉。大師又以此文證第
T2217_.59.0772c21: 八心。故今文又爲顯度極細妄執有二心
T2217_.59.0772c22: 作此釋。故但至下卷文。者不思議幻是於
T2217_.59.0772c23: 第三劫内。八九相望爲能所治。而作此釋
T2217_.59.0772c24: 歟。例如於初劫内即蘊即空相對爲能所
T2217_.59.0772c25: 治耳。故知第三重幻爲令知第三劫中二
T2217_.59.0772c26: 心異。以沒心實際一道心爲不思議幻極
T2217_.59.0772c27: 無所治也。故疏第三云。如説極無自性心
T2217_.59.0772c28: 攝華嚴種種不思議事文又口決釋彼下釋
T2217_.59.0772c29: 云。今是定志三乘究竟位佛。未知自心開
T2217_.59.0773a01: 一乘極究竟位成佛。故教汝所證一道清淨。
T2217_.59.0773a02: 更知自心理佛果極位也文心云。三乘究竟
T2217_.59.0773a03: 佛不知實已開天台一道清淨理故驚覺也
T2217_.59.0773a04: 爲言又云。三乘者小乘三乘。一乘云三乘。顯
T2217_.59.0773a05: 一乘極位故云爾。一乘者金剛一乘也。意云。
T2217_.59.0773a06: 三乘極位一道清淨。未知自心當開祕密一
T2217_.59.0773a07: 乘成佛故爲言菩提心論文於一文含多義。
T2217_.59.0773a08: 故且證第七歟。又第九所引乃至言含彼
T2217_.59.0773a09: 文。故通第九心歟。遍滿記中以彼文證通
T2217_.59.0773a10: 達心矣。況復大師祕密釋云。覺心不生人無
T2217_.59.0773a11: 自性故起一道如實心。一道如實人蒙諸佛
T2217_.59.0773a12: 驚覺故發極無自性心文此文但驚覺第八
T2217_.59.0773a13: 而不云驚覺第七故。問。抄第四釋轉生極
T2217_.59.0773a14: 無自性心云。前劫發無縁乘心。以六種譬
T2217_.59.0773a15: 喩作唯識觀。了知三性雜染等法皆無自
T2217_.59.0773a16: 性○雖作此觀未得稱極。今以十縁生
T2217_.59.0773a17: 句觀自心畢竟空性。我之與蘊法及無縁皆
T2217_.59.0773a18: 同一性。所謂無性名極無自性。此空智生名
T2217_.59.0773a19: 極無自性心也文此釋又住心實際位指第
T2217_.59.0773a20: 二劫見。冥疏第三文。又如成者第二即心
T2217_.59.0773a21: 幻既初劫心沒法中爲所治。不思議幻豈違
T2217_.59.0773a22: 彼乎。答。覺苑師不知十住心續生。故第三
T2217_.59.0773a23: 劫爲極無一心。第二劫唯他縁一重故作此
T2217_.59.0773a24: 釋也。恐不合疏意。二三劫各存二心。經疏
T2217_.59.0773a25: 起盡分明故。第三劫中所謂空性下成心之
T2217_.59.0773a26: 實際義。合今文初觀空性時皆入心之實際
T2217_.59.0773a27: 云云又皆入實際説同皆入阿字義。却云漸
T2217_.59.0773a28: 入阿字義耶。又即心幻二劫相望。即空不思
T2217_.59.0773a29: 議於一劫内二心相望顯義門多端矣。故知
T2217_.59.0773b01: 第三劫内一道極無淺深經疏起盡明鏡者歟。
T2217_.59.0773b02: 問。設許二心一道極無淺深又不共許歟。
T2217_.59.0773b03: 依之疏第三云。又此經宗横統一切佛教。如
T2217_.59.0773b04: 説唯蘊無我出世間心住於蘊中即攝諸部
T2217_.59.0773b05: 中小乘三藏。如説觀蘊阿頼耶覺自心本不
T2217_.59.0773b06: 生。即攝諸經八識三性三無性義。如説極
T2217_.59.0773b07: 無自性心十縁生句。即攝華嚴般若種種不
T2217_.59.0773b08: 思議境界皆入其中。如説如實知自心名
T2217_.59.0773b09: 一切種智則佛性一乘如來祕藏皆入其中
T2217_.59.0773b10: 文此文既極無後置如實知自心。佛華法華
T2217_.59.0773b11: 次第。何云天台華嚴淺深乎。故智證今經指
T2217_.59.0773b12: 歸出此文畢云。或立十住心判一代教未
T2217_.59.0773b13: 合此文。不足爲論耳文又安然教時義云。
T2217_.59.0773b14: 如實知自心之文。釋以爲。從此復有十重深
T2217_.59.0773b15: 行阿闍梨。亦攝佛性一乘如來祕藏。此中佛
T2217_.59.0773b16: 性即涅槃經。一乘即法華經。祕藏即眞言教。
T2217_.59.0773b17: 而海和尚以上如實知自心等文下所謂空
T2217_.59.0773b18: 性等文爲天台宗。於顯教是究竟於眞言
T2217_.59.0773b19: 此初門。而安華嚴教之下云云此難意如實
T2217_.59.0773b20: 知自心文攝天台眞言。二宗既同教。何以天
T2217_.59.0773b21: 台安華嚴下耶。教時義又云。經中所謂空
T2217_.59.0773b22: 性乃至極無自性之文及十縁生句義釋以
T2217_.59.0773b23: 爲。生極無自性心入曼荼羅海會一種阿
T2217_.59.0773b24: 闍梨。亦攝華嚴般若種種不思議境界。此中
T2217_.59.0773b25: 華嚴是華嚴宗。般若是三論宗。而海和上以
T2217_.59.0773b26: 所謂空性等文爲天台宗。以極無自性一
T2217_.59.0773b27: 句爲華嚴宗云云此難意覺心不生阿闍梨
T2217_.59.0773b28: 後但立極無自性阿闍梨。此中更不云有
T2217_.59.0773b29: 一道無爲阿闍梨。又極無自性句攝三論華
T2217_.59.0773c01: 嚴。何大師偏爲華嚴乎爲言爾者如何答朝
T2217_.59.0773c02: 譽云。極無自性者。談圓融相即而未見法
T2217_.59.0773c03: 自性立其名也。若爾偏可華嚴。何亦三論
T2217_.59.0773c04: 乎。但華嚴般若等者。指彼二經所説圓融義
T2217_.59.0773c05: 云不思議也。謂華嚴一部皆圓融爲宗。離
T2217_.59.0773c06: 世間品等所説是也。般若又仁王經中現五
T2217_.59.0773c07: 不思議神變等云云是皆華嚴一宗所明故。又
T2217_.59.0773c08: 如實知自心句中攝法華涅槃文此中佛性
T2217_.59.0773c09: 言何非法華乎。故智證指歸云。或曰佛性
T2217_.59.0773c10: 指大涅槃。一乘指法華經。如來祕藏即持明
T2217_.59.0773c11: 藏眞言教者。此亦一見矣。今以爲。佛性一乘
T2217_.59.0773c12: 不合破爲兩句。下句亦不然。幷乖文意也。
T2217_.59.0773c13: 法華明佛性一乘旨故合爲一句。如來祕藏
T2217_.59.0773c14: 爲涅槃教。最佛性一乘之一句。只指法華
T2217_.59.0773c15: 家宗旨也。今佛性開爲涅槃。強云非法華
T2217_.59.0773c16: 勞分一句成義。有何由緒乎。次如來祕藏
T2217_.59.0773c17: 文非示眞言教。其所以今明此經中攝入
T2217_.59.0773c18: 餘諸教。豈更顯以眞言攝此經乎。故知祕
T2217_.59.0773c19: 藏是涅槃經也。今攝法華涅槃者即顯天台
T2217_.59.0773c20: 宗義耳云云實範云。然義釋意隨義理宜前
T2217_.59.0773c21: 後而説。非淺深之次第也。彼佛性爲涅槃。
T2217_.59.0773c22: 如來祕藏爲眞言。此義不然。佛性一乘是
T2217_.59.0773c23: 法華故。如來祕藏非眞言故。故智證云。法
T2217_.59.0773c24: 華涅槃同明佛性一乘旨。故總爲一句。如
T2217_.59.0773c25: 來祕藏爲涅槃教云云此經横統諸佛教者。
T2217_.59.0773c26: 是明此經攝餘顯教。非此密教攝眞言故
T2217_.59.0773c27: 云云進上人云。智證大師言。或云。法華涅槃
T2217_.59.0773c28: 大日經等攝如實句。佛性指涅槃。一乘指
T2217_.59.0773c29: 法華。如來祕藏即持明藏眞言教者。此亦一
T2217_.59.0774a01: 見矣。今以爲。佛性一乘不可讀爲兩句。説
T2217_.59.0774a02: 教次第可亂故也。法華與涅槃同明佛性
T2217_.59.0774a03: 一乘。故合一句。如來祕藏爲眞言。或立十
T2217_.59.0774a04: 住心判一代教。未合此疏不足爲論耳云
T2217_.59.0774a05: 云此或云。言當安公所立。佛性一乘不可
T2217_.59.0774a06: 爲兩句。説教次第可亂故云云而此一段義
T2217_.59.0774a07: 釋文非必説教次第。諸部小乘在前華嚴般
T2217_.59.0774a08: 若在後故。如來祕藏爲眞言者。如實句攝
T2217_.59.0774a09: 大日經等。能攝所攝是一也。此説又難指南。
T2217_.59.0774a10: 又云。或立十住心判一代教。未合此疏不
T2217_.59.0774a11: 足爲論耳者。以不次之文以爲定判云云
T2217_.59.0774a12: 又破安然釋云。祕藏即眞言教者。今此經
T2217_.59.0774a13: 横統一切佛教之中。如實句攝佛性一乘如
T2217_.59.0774a14: 來祕藏。而佛性一乘如來祕藏皆法華涅槃
T2217_.59.0774a15: 所説法門。涅槃説祕藏之藏所謂方等經典。
T2217_.59.0774a16: 法華説一切如來祕要之藏等也。祕藏即眞
T2217_.59.0774a17: 言教者。如實一句即初心。何攝眞言因果云云
T2217_.59.0774a18: 私案。三人釋義未詳。範幷譽依憑智證釋
T2217_.59.0774a19: 佛性一乘爲法華。如來祕藏爲實云云進引
T2217_.59.0774a20: 智證如來祕藏爲眞言而破之。取智證釋
T2217_.59.0774a21: 大相違矣。又進述自義。以法華異二文如來
T2217_.59.0774a22: 祕藏亦存兩經矣。諸釋義雖異。以能攝四
T2217_.59.0774a23: 句爲眞言是同也。今謂。佛性一乘是涅槃
T2217_.59.0774a24: 經。彼經説常住佛性之理。故法華亦雖不
T2217_.59.0774a25: 遮彼旨正順涅槃經也。如來祕藏即法華
T2217_.59.0774a26: 也。彼經説此法華經諸佛如來祕密之藏一
乘
T2217_.59.0774a27: 行
品		之故。涅槃經亦雖同有祕密之藏言廣
T2217_.59.0774a28: 通方等經。獨非指涅槃。寧如此法華經如
T2217_.59.0774a29: 來祕藏之明文指掌乎。應知法華涅槃同味
T2217_.59.0774b01: 教故同爲如實句攝而爲天台宗耳。但以
T2217_.59.0774b02: 能攝句爲今經。其理可然矣。四句倶能攝
T2217_.59.0774b03: 爲眞言教。以眞言攝諸經。故今横攝諸教。
T2217_.59.0774b04: 故顯爲所攝密爲能攝。三教對辨義故未
T2217_.59.0774b05: 必其次第列淺深。例如二教論顯密相對時
T2217_.59.0774b06: 四箇大乘非淺深次第矣。若竪論十住心時
T2217_.59.0774b07: 有淺深。故八心三劫文即存其旨。故大師釋
T2217_.59.0774b08: 云。心續生之相者即是竪説云云寶鑰住心論
T2217_.59.0774b09: 依此義。横竪是一雙法門故。疏中既存心相
T2217_.59.0774b10: 續之竪義。然智證大師但守横攝之文而破
T2217_.59.0774b11: 住心之義。恐可謂不合疏意。不足爲論
T2217_.59.0774b12: 歟。又實範上人云。今遮云一阿闍梨。開爲
T2217_.59.0774b13: 二心。准第二劫其理應知第二劫經云。觀察蘊
阿頼耶義者他縁。亦
T2217_.59.0774b14: 覺自心本不生等者覺心。故疏隨云。楞伽解密經八識三
性三無性皆是此意云云。此引他經説法相義證他縁即
T2217_.59.0774b15: 法相也。又云。此中無爲生死因縁生壞義如勝鬘寶性
佛性論中廣明云云。此引他教説三論義成覺心即三論
T2217_.59.0774b16: 也。故二宗
證無相也		　自既一劫一阿闍梨開爲二宗。何
T2217_.59.0774b17: 嫌開二心乎。疏第二劫爲三論。故此引般
T2217_.59.0774b18: 若非顯性宗。但欲明法界縁起道理也。故
T2217_.59.0774b19: 義釋云。如説極無自性心十縁生句。即攝
T2217_.59.0774b20: 華嚴般若種種不思議境界。皆入其中云云釋
T2217_.59.0774b21: 意。縁生故無自性。無自性卽空性。空無性
T2217_.59.0774b22: 而縁起。此妙道理非凡小境。名不思議。華
T2217_.59.0774b23: 嚴經説法界縁起極無自性。般若經説諸法
T2217_.59.0774b24: 界空而能縁起。故二經説攝於此經妙道理
T2217_.59.0774b25: 歟。能攝所攝其理同故。故智證云。華嚴般若
T2217_.59.0774b26: 種種諸部皆攝自性縁生句中説第一義空
T2217_.59.0774b27: 故○今案。疏意不論説時先後只取義理
T2217_.59.0774b28: 之淺深。以類集之。與般若同云云注此意。
T2217_.59.0774b29: 又疏般若之言非三論也。彼難之非見者知
T2217_.59.0774c01: 耳云云又進聖人遮云。極無自性及十縁生句
T2217_.59.0774c02: 攝二經者。非爲成華嚴三論二宗。華嚴有
T2217_.59.0774c03: 十不思議。所謂諸佛刹土不思議･諸佛淨願
T2217_.59.0774c04: 不思議･諸佛種性不思議･諸佛出世不思議･
T2217_.59.0774c05: 法身不思議･謂佛音聲不可思議･諸佛智惠
T2217_.59.0774c06: 不可思議･諸佛神力自在不可思議･諸佛無
T2217_.59.0774c07: 礙不可思議･諸佛解脱不可思議。般若有五
T2217_.59.0774c08: 不可思議所謂時佛爲王現五不思議神變
T2217_.59.0774c09: ○云云二經同説不思議之境界故是圓融無
T2217_.59.0774c10: 礙法門也。三論非圓融之談。何極無自性句
T2217_.59.0774c11: 攝之。依之極無自性句唯攝華嚴一宗也
T2217_.59.0774c12: 云云私云。此十及五不思議經説雖似順種
T2217_.59.0774c13: 種不思議文。倩案非疏本意歟。所以者何。
T2217_.59.0774c14: 今十種不思議未必明一多即入之義。此外
T2217_.59.0774c15: 又後經事擧一切善根不思議一切願不可
T2217_.59.0774c16: 思議等十種不思議。此又同之也。況彼經中
T2217_.59.0774c17: 説一多即入之文未必云不思議。仁王中
T2217_.59.0774c18: 雖説一多無礙。但云神變不思議。未顯即
T2217_.59.0774c19: 入之因。何爲彼宗圓融之義矣。故法藏五教
T2217_.59.0774c20: 章中引華嚴經一多無礙之文畢釋云。此等
T2217_.59.0774c21: 並是實義非變化成。此是如理智中如量境
T2217_.59.0774c22: 也。其餘變化等皆不入此例。何以故。此並
T2217_.59.0774c23: 是法性實徳法爾如是也。非諸分別情謂境
T2217_.59.0774c24: 界。但可去情思之云云今此釋云其餘變化
T2217_.59.0774c25: 等非遮仁王等神變不思議乎。況疏前後
T2217_.59.0774c26: 云般若。皆大品經也。今何別指仁王乎。故
T2217_.59.0774c27: 知華嚴者。指上極無自性句。般若者。出上十
T2217_.59.0774c28: 縁生句也。上既標二義。下出二經。非顯兩
T2217_.59.0774c29: 經所明矣。若如成者。下二經但局極無自
T2217_.59.0775a01: 性句不攝十縁生句乎。應知種種不思議
T2217_.59.0775a02: 言通上二句二經也。謂諸法無性故一多即
T2217_.59.0775a03: 入事理相通。此等皆正體智中俗縁境界而
T2217_.59.0775a04: 非分別情謂境界。故今云不思議。本宗遮
T2217_.59.0775a05: 三乘教神變不思議義。故未云必不思議歟。
T2217_.59.0775a06: 故疏第三云。空則畢竟不生。所則盡其性
T2217_.59.0775a07: 相。中則擧體皆常。以三法無定等故亦爲
T2217_.59.0775a08: 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
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