大正蔵検索 INBUDS
|
大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 645 646 647 648 649 650 651 652 653 654 655 656 657 658 659 660 [行番号:有/無] [返り点:有/無] [CITE]
T2217_.59.0645a01: 譬如春陽等者。此有二二義一。或前例證此譬説 T2217_.59.0645a02: 也。從二得離疑網句一還二例如文一讀レ之。若爾今 T2217_.59.0645a03: 經譬説。依二若無機人等釋一今經會座有二實 T2217_.59.0645a04: 行一歟。答。容有之義也。非レ有二實行一。或云。有二 T2217_.59.0645a05: 實行一也。又義。從二發起深益一還二例如一讀レ之。 T2217_.59.0645a06: 即例證中譬説也。故抄云。無機即闡提五千 T2217_.59.0645a07: 之輩。雖レ遇二靈山法華際會一。由レ無二佛種性一故
T2217_.59.0645a10: 答三聖二聖雖レ異。大日・釋迦現瑞金手・彌勒 T2217_.59.0645a11: 疑問相同。文殊指二名體一。釋迦印演説擬二大日 T2217_.59.0645a12: 印廣説一也。然彼文殊答是序分也。此大日答 T2217_.59.0645a13: 即正宗也。又彼依身子問説。此依二金手疑一 T2217_.59.0645a14: 直説故非二全同一耳。凡作二如レ此儀式一是爲二未 T2217_.59.0645a15: 來衆生一也。故下釋云。亦爲二未來弟子一明二
T2217_.59.0645a18: 木萠動。季春之月生氣漸盛陽氣發洩。又易 T2217_.59.0645a19: 曰。天地解而雷雨作。雷雨作百果草木皆甲 T2217_.59.0645a20: 坼。雷風者陰陽相勃出レ聲之謂也。穀梁傳云。 T2217_.59.0645a21: 陰陽相薄感而爲レ雷。風者氣也。又雷即風 T2217_.59.0645a22: 也。積レ風成レ雷。鼓動者易曰。雷以鼓レ之。風以 T2217_.59.0645a23: 動レ之。雨以潤レ之。莩者苞中白皮。殼即甲也。
T2217_.59.0645a26: 御本記云 T2217_.59.0645a27: 建治元年五月比。於二高野山傳法院一。以二傳 T2217_.59.0645a28: 法會談義之次一草畢。同七月比。於二醍醐寺 T2217_.59.0645a29: 中性院一。託二他人一令二清書一畢自拭二老眼一加 T2217_.59.0645b01: 點畢。若九牛一毛合二佛意一者。願以彼功 T2217_.59.0645b02: 徳一爲二九品往生因一矣。披覽人必可レ令レ訪二 T2217_.59.0645b03: 菩提一矣
T2217_.59.0645b06: T2217_.59.0645b07: T2217_.59.0645b08: 疏卷第一之六 T2217_.59.0645b09: 預測如來等者。或云。金剛手見二瑞相之條末一 T2217_.59.0645b10: 而悟二内證之宗本一故云二測加持深意一也。故 T2217_.59.0645b11: 云二善哉一。又能下金剛手以二五喩一顯二一切智 T2217_.59.0645b12: 功徳一而作二大會生解因縁一。即測三聖心不レ失二
T2217_.59.0645b15: 可レ讀也。又義。今文次歎二宗本條・末也。謂 T2217_.59.0645b16: 實智宗本是加持深意故。權智瑞相即生解因 T2217_.59.0645b17: 縁故。例如三法華藥草喩品善哉善哉文釋レ歎二 T2217_.59.0645b18: 權實二智一矣。依二此意一。預測二字貫二又能已下 T2217_.59.0645b19: 文一讀レ之。仰測又爾也。二義中前義爲レ勝。上 T2217_.59.0645b20: 既明二見レ末悟レ本之義一畢。次金剛手説二五喩一 T2217_.59.0645b21: 爲二生解因縁一。然後如來云二善哉善哉一。豈漏二 T2217_.59.0645b22: 五喩義一耶。故上釋云。金剛手觀知獨一法
T2217_.59.0645b26: 我觀一切等者。此下釋二第三善哉一也。三句 T2217_.59.0645b27: 同攝二一切祕深事一故復歎也。一切天人等 T2217_.59.0645b28: 者外金剛部八部等。淺行諸菩薩者第二重 T2217_.59.0645b29: 諸菩薩等也。金剛手是第一重聖衆也。若 T2217_.59.0645c01: 依二深祕門一四重聖衆雖レ無二優劣一。若依二淺略 T2217_.59.0645c02: 門一四重圓壇非レ無二淺深一。仍望二第一重一而第 T2217_.59.0645c03: 二重云二淺行一也。又義。指二加持世界實行人一 T2217_.59.0645c04: 歟。然前義爲レ善。加持世界人既非二會座衆一。 T2217_.59.0645c05: 何云二無能發問一矣。問。守護經第一云爾時法 T2217_.59.0645c06: 自在王菩薩而白レ佛言。彼一切智諸佛境界 T2217_.59.0645c07: 三昧以二何法一而爲二其因一復以二何法而爲二根
T2217_.59.0645c10: 問一。若爾何云二無能發問者一耶。答。彼經説文大 T2217_.59.0645c11: 旨同二今經一。可レ謂二同本異譯一。設雖レ通二餘菩薩 T2217_.59.0645c12: 發問一。爲レ歎二金剛手一且作二此釋一何失。金剛手 T2217_.59.0645c13: 功徳倍増者。實雖二久已通達一。爲二未來流布一 T2217_.59.0645c14: 准二常説法得益之義一示現此相一歟 T2217_.59.0645c15: 復明於所受法等者。此下釋二經汝當等文一也。 T2217_.59.0645c16: 謂於二今經文一有二二意一。初釋意諦聽作意者 T2217_.59.0645c17: 顯令金剛手於二受法一無中漏失上也。亦爲以下 T2217_.59.0645c18: 釋意眞言教自受法樂説故。法界宮無二當機一 T2217_.59.0645c19: 故。大日如來爲レ令下金剛手諦聽作意爲二未來
T2217_.59.0645c22: 當等釋一也。意依二善哉加持一故功徳倍増。又 T2217_.59.0645c23: 依二此加持一故受法無漏失一也 T2217_.59.0645c24: 亦爲未來弟子者。或云。自性會中未二來入一故 T2217_.59.0645c25: 云二未來弟子一也。私云。今經雖二三世常恒説一 T2217_.59.0645c26: 且約二傳法聖者流傳一云二未來一歟。故經云二我 T2217_.59.0645c27: 當來世時等一矣 T2217_.59.0645c28: 深心受法之儀式也者。抄云。深心曰レ諦囑 T2217_.59.0645c29: 耳曰レ聽。聽レ音察レ理名二善作意一矣。此意以二 T2217_.59.0646a01: 今文一爲二亦爲已下一釋一也私云。今此句上 T2217_.59.0646a02: 兩釋總結也。復明於所受法等約二金剛手一釋二 T2217_.59.0646a03: 諦聽作意義一。亦爲以下約二未來衆生一釋二 T2217_.59.0646a04: 諦聽作意義一也。此等皆深心受法之儀式故 T2217_.59.0646a05: 云レ爾也 T2217_.59.0646a06: 故釋論云等者。智論第一云。復次如是義者。 T2217_.59.0646a07: 若人心善直信是人可二聽法一。若無二是相則不
T2217_.59.0646a10: *矣。私云。作意是驚覺義。信是心淨義。唯善 T2217_.59.0646a11: 遍行雖二異受法聽法義同故引證矣。或深心 T2217_.59.0646a12: 義通二作意及信一歟。抄云。疏得深信力者謂深 T2217_.59.0646a13: 心淨信。此信有レ力得レ離二疑惑一*矣 T2217_.59.0646a14: 無盡意經等者。抄云。疏指二無盡意經未レ見二 T2217_.59.0646a15: 其文一。如二智度論云一。有レ人若聞若受阿字印
T2217_.59.0646a18: 爲三執金剛除二一切塵垢一及修行眞言行一諸 T2217_.59.0646a19: 菩薩等法要未レ具不レ得三疾成二無上菩提一今 T2217_.59.0646a20: 復以レ滿足前義令二法要圓滿一。若不レ知解此一 T2217_.59.0646a21: 則前法皆未二周悉一。以二此因縁一勸令二諦持一也。 T2217_.59.0646a22: 如レ此二十種因縁當二廣説一*矣 T2217_.59.0646a23: 金剛手菩提心爲因等者。守護經第一云。善 T2217_.59.0646a24: 男子。此深三昧以二菩提心一而爲二其因一。以二大 T2217_.59.0646a25: 慈悲而爲二其根本一。方便修習無上菩提一以 T2217_.59.0646a26: 爲二究竟一*矣 T2217_.59.0646a27: 藉四大衆縁故得生根者。今三句配立故種・ T2217_.59.0646a28: 根・果次第也。若對二十心芽・莖・枝・葉・敷花皆 T2217_.59.0646a29: 根攝。三心十心開合異故。芽莖等對二果實一 T2217_.59.0646b01: 有二根義一故。問。若爾四大縁三句中何攝耶。 T2217_.59.0646b02: 答。或大悲攝。故下釋云二大悲地界等一。根是萬 T2217_.59.0646b03: 行大悲爲レ縁生二萬行一故。又義。種子四大因 T2217_.59.0646b04: 縁雖レ異皆能生故因句攝 T2217_.59.0646b05: 然以中智觀之等者。智論第五云。不生不滅 T2217_.59.0646b06: 不斷不常不一不異不去不來因縁生法滅二 T2217_.59.0646b07: 諸戲論一*矣。嘉祥大乘玄第二云。因縁即八 T2217_.59.0646b08: 不。八不即是因縁*矣。又云。説二因縁相一所謂 T2217_.59.0646b09: 不生不滅也*矣。准此釋一。今不生不滅因果 T2217_.59.0646b10: 義成者八不因縁也。生滅斷常戲論之相是 T2217_.59.0646b11: 彼八迷戲論也。今中智觀者彼智度所説八 T2217_.59.0646b12: 不中道觀也。以三彼中道觀離二八迷一類顯今 T2217_.59.0646b13: 行者觀二心實相出中人法戲論上也。叉准三菩提 T2217_.59.0646b14: 心論中眞言機云二上智顯教大乘智云二中智一 T2217_.59.0646b15: 歟。以二顯中智觀爲レ譬顯密乘智觀一也。兩本 T2217_.59.0646b16: 義釋不生不滅下有二非不生非不滅之六字一 T2217_.59.0646b17: 也 T2217_.59.0646b18: 於内證所行得深信力等者。疏第三釋二信諸 T2217_.59.0646b19: 佛菩薩文一云。又此行者於二衆縁事相一皆以二 T2217_.59.0646b20: 諦信一行レ之。以二此深心淨心一離二疑惑一故漸得二 T2217_.59.0646b21: 法驗現前一。復由二法驗現前一故信解轉増不レ可二 T2217_.59.0646b22: 阻壞一*矣私云。准二此文一。深信信解似レ約二一人 T2217_.59.0646b23: 初後一歟。但至二下釋一。以二今文一同二深信一矣。又下 T2217_.59.0646b24: 釋二有大信解勤勇深信文一云。此信解梵音阿 T2217_.59.0646b25: 毘因底。謂明見二是理一心無二疑慮一○下云二深 T2217_.59.0646b26: 信一者。此信梵音捨攞駄。是依レ事依レ人之信。 T2217_.59.0646b27: ○與二上文信諸佛菩薩義同。○若人聞説二 T2217_.59.0646b28: 如上不思議法界。以二宿殖善本一神情明利故 T2217_.59.0646b29: 即能忍受其言一知二衆生心中決有二此理一。名 T2217_.59.0646c01: 爲二信解一。又先世已曾親近善知識一故。於二三 T2217_.59.0646c02: 寶一縁深雖下不レ可二比量籌度一處上即能懸信故 T2217_.59.0646c03: 曰二深信一*矣。或云。信解常途信也。深信今教 T2217_.59.0646c04: 信也。報恩院僧正仰云。深信者但信也。信解 T2217_.59.0646c05: 者具二領解一信也。二倶雖二今教信深信勝 T2217_.59.0646c06: 歟。今教以レ信爲レ本故。故第三上釋云。謂此 T2217_.59.0646c07: 宗初入一法門一時意尤淺近難レ識。且三乘實相 T2217_.59.0646c08: 無不レ離二於文字一。而眞言者要須下口誦二梵文一 T2217_.59.0646c09: 心亦觀之。或屈申身分支節一猶如二戲弄一。或 T2217_.59.0646c10: 修二三昧一。乃觀二女人之像忿怒等形一。或以レ水 T2217_.59.0646c11: 灌レ頂。或造二火壇一。若欲下以二心識籌量則加持 T2217_.59.0646c12: 之迹又不レ可レ見。自非レ具二深信一者安得レ不二 T2217_.59.0646c13: 疑慮一耶。又此行者於レ此衆縁事相一皆以二 T2217_.59.0646c14: 諦信一行レ之*矣。又木幡上人義云。深信・信解 T2217_.59.0646c15: 如レ次利鈍二人。猶如二立解二分機一。信即悟 T2217_.59.0646c16: レ法故云二深信一。信而解故云二信解一矣 T2217_.59.0646c17: 離業<#0646_14/>壽生成就眞性生者。抄云。謂離二如レ是 T2217_.59.0646c18: 業*壽生一故而得二眞實菩提性生一*矣。又疏上 T2217_.59.0646c19: 釋云。一切蘊阿頼耶業壽種子皆悉焚滅得 T2217_.59.0646c20: レ至二虚空無垢菩提心一*矣。准二此釋一眞性生者 T2217_.59.0646c21: 菩提心生即因句也。萬行功徳如レ次根・究竟 T2217_.59.0646c22: 二句歟。或萬行即功徳也。菩提心直生二大悲 T2217_.59.0646c23: 萬行一故。從此増長釋同二第二劫漸次滋長文一
T2217_.59.0646c26: 提心種一生二大悲根一也。萬行等二句從二悲根一 T2217_.59.0646c27: 生二萬行芽莖等一義也。或又堅固不動本有菩 T2217_.59.0646c28: 提心。眞性生修生菩提心也。又義。得深信力 T2217_.59.0646c29: 者生死中諦信也。眞性生菩提心爲因也 T2217_.59.0647a01: 若望生死中等者。或云。地前三劫分位皆
T2217_.59.0647a06: *矣。准二此等釋一。一道心已前可レ云二生死善一 T2217_.59.0647a07: 歟。私云。今住心品意以二十地一盡二修行次位一。 T2217_.59.0647a08: 謂以二十信三賢行一攝二十地一不レ立二地前位一故 T2217_.59.0647a09: 云二信解行地一。信十信。解三賢解行。行十地萬 T2217_.59.0647a10: 行也。故未レ發二淨菩提心一前皆薄地凡夫故 T2217_.59.0647a11: 云一生死中一。我等未レ發二菩提心一前隨分修二三 T2217_.59.0647a12: 密行一凝二五相觀一故指レ彼云二生死所殖善一。故 T2217_.59.0647a13: 五祕密經云。纔見二曼荼羅一能須臾項淨信以二 T2217_.59.0647a14: 歡喜心一瞻覩故。則於二阿頼耶識中一種二金剛 T2217_.59.0647a15: 界種子一*矣。以二須臾淨信一殖二金界種一故。指二 T2217_.59.0647a16: 此等一云二生死所殖善一也。次下釋云。四威儀 T2217_.59.0647a17: 之中作意修習現生證得初地一*矣。四威儀 T2217_.59.0647a18: 修習今如説而行等也。證得初地即菩提心 T2217_.59.0647a19: 爲因也。又三摩地軌云。晝夜四時精進修現 T2217_.59.0647a20: 世證得歡喜地一*矣。今經供養行修行從是 T2217_.59.0647a21: 初發心即此意矣。今教意機根雖二萬差一。不 T2217_.59.0647a22: レ過二一生二生二類一。然即身成菩提以二現世 T2217_.59.0647a23: 證得歡喜地文一證レ之。若地前存レ位不レ可レ云二 T2217_.59.0647a24: 即身一。三賢又菩薩位故。故知若一生若二生 T2217_.59.0647a25: 從二薄地凡夫一或至二佛果一或至二初地一。初心凡 T2217_.59.0647a26: 夫此生證悟判文無二異論一者歟。爰知。初地已 T2217_.59.0647a27: 前生死中者具縛地也。晝夜四時精進修豈 T2217_.59.0647a28: 非二具縛行一耶。問。今宗又立二地前次位明文 T2217_.59.0647a29: 雲披。疏中四十二地階次不同*矣。禪要問 T2217_.59.0647b01: 法身讃等儀軌本經等亦立二地前位一。今疏十 T2217_.59.0647b02: 六重深行三劫六無畏等豈非二地前位一*耶。 T2217_.59.0647b03: 答。凡地前立レ位是鈍機難レ解故且順二常途一 T2217_.59.0647b04: 擬宜外迹一而爲レ令二人知一開説功徳品數一。例 T2217_.59.0647b05: 如三天台云二法在一心説必次第一也。依レ之疏 T2217_.59.0647b06: 第三云。若觀二前人一未レ有二深解之機一。則順二常 T2217_.59.0647b07: 途一隨レ文爲レ釋。若已利根智惠。則當演暢深 T2217_.59.0647b08: 密一而教授之一*矣。禪要地前三賢得二除蓋障一 T2217_.59.0647b09: 者今初地三昧順二如常一開二三賢一也。法身讃又 T2217_.59.0647b10: 以二初地金薩一開説也。凡今教意薄地晝夜四 T2217_.59.0647b11: 時行功積觀行圓滿頓斷二三妄一得二初地淨菩 T2217_.59.0647b12: 提心一也。故大師釋云。頓越二三妄一入二心眞一 T2217_.59.0647b13: *矣。*心眞者眞淨菩提心也。既云二頓*越三 T2217_.59.0647b14: 妄一。不レ可レ有二地前斷惑義一也。若爾實修實證 T2217_.59.0647b15: 時初地頓斷頓證故無レ過。問三劫六無畏二 T2217_.59.0647b16: 障惑斷證二二空理一。何無二地前斷*惑義一*耶。 T2217_.59.0647b17: 頓*越三妄約二一類頓機一。漸機豈非二地前斷 T2217_.59.0647b18: 惑一*耶。答。今教意有二利鈍一故。地前凡夫 T2217_.59.0647b19: 位三密行雖有二遲速一。入二初地一時不レ問二利 T2217_.59.0647b20: 鈍一。皆三妄頓斷得二淨菩提心一也。三劫二障 T2217_.59.0647b21: 漸斷是如常時分義。今以二初地所證功徳一 T2217_.59.0647b22: 寄レ彼而顯云二三劫瑜祇行一也。六無畏中以二 T2217_.59.0647b23: 無我無畏一同下不レ生二愛慢一等上。實非三眞實行 T2217_.59.0647b24: 者斷二愛慢一。不レ生二愛著一故云レ爾也。猶如二不 T2217_.59.0647b25: 淨觀治貪矣。今宗又非レ無頓漸機一。彼皆 T2217_.59.0647b26: 於二初地已上十六生一論レ之。依レ之大師釋於二 T2217_.59.0647b27: 十六大生一示二頓漸利鈍異一。疏第六卷中從 T2217_.59.0647b28: レ開發淨菩提心一入二菩薩位一至二中胎藏一出二頓 T2217_.59.0647b29: 漸超三類一。故知地前開二次位一順二如常教道 T2217_.59.0647c01: 施設一。地上是頓漸實證位也。依レ之疏第二 T2217_.59.0647c02: 卷釋二初地一云。從レ此無レ有二待對一*矣。地前行 T2217_.59.0647c03: 皆寄二如常一説。初地已上正眞言次位故作二 T2217_.59.0647c04: 此釋一也。故第三云。離垢地以去於二自地觀 T2217_.59.0647c05: 心中一修二漫荼羅行矣。離垢初地。虚空無 T2217_.59.0647c06: 垢位。眞言實行次位故云二自地一也。上釋云。 T2217_.59.0647c07: 則雖二十地菩薩一尚非二其境界一。況餘生死中 T2217_.59.0647c08: 人*矣。此乃擧二眞言修生行者凡聖一也。又 T2217_.59.0647c09: 第七云。如來知見一切衆生法爾成就不下如
T2217_.59.0647c14: 也。知識詞勤修方便是也。漸見前相者初 T2217_.59.0647c15: 地菩提心也。知識語云二而開發之一是也。修 T2217_.59.0647c16: 勝加行者知識詞周給一國等歟。然望二根究
T2217_.59.0647c19: 相一歟。如二唯識論中云一。道火前相故亦名レ燸。 T2217_.59.0647c20: 可レ讀二文點一。施切不レ已漸見二前相一也。菩
T2217_.59.0647c23: 離疑惑心是白淨信心義也。堪能下擧二根句一 T2217_.59.0647c24: 顯二因勝能一也問。諦信豈非二白淨信心一*耶。 T2217_.59.0647c25: 答。諦信薄地凡夫須臾淨信也非二淨菩提心一 T2217_.59.0647c26: 也。故疏第三云。又行者於衆縁事相一皆以二 T2217_.59.0647c27: 諦信一行レ之。若勤苦多時未レ蒙二現益一。爾時自
T2217_.59.0648a02: 前義爾時以下文釋下成見二前相一之意上也 T2217_.59.0648a03: 譬如有人等者。謂以二涅槃經貧女伏藏譬一爲二 T2217_.59.0648a04: 今經菩提心之譬一歟。故涅槃經第八云。善 T2217_.59.0648a05: 男子。如三貧女人舍内多有二眞金之藏一。家人 T2217_.59.0648a06: 大小無レ有二知者一。時有二異人一善知二方便一語二 T2217_.59.0648a07: 貧女人一。我今雇レ汝。汝可三爲レ我芸除草穢一。女 T2217_.59.0648a08: 人答言。我今不レ能。汝若能示二我子金藏一。然 T2217_.59.0648a09: 後乃當速爲レ汝作レ是。人答言。我知二方便一能 T2217_.59.0648a10: 示二汝子一。女人復言。我家大小尚自不レ知。 T2217_.59.0648a11: 況汝能知。是人答言。我今審能。女人*復言。 T2217_.59.0648a12: 我亦欲レ見幷示レ我。是人即於二其家一掘出金 T2217_.59.0648a13: 藏一。女人見已心生二歡喜一生二奇特想一宗仰是 T2217_.59.0648a14: 人一。善男子。衆生佛性亦復如レ是。一切衆生不 T2217_.59.0648a15: レ能レ得レ見。如二彼寶藏貧人不知○善方便者 T2217_.59.0648a16: 即是如來。貧女人者即是一切無量衆生。眞
T2217_.59.0648a22: 菩提心專智惠爲レ體。何云レ信耶。答。信相 T2217_.59.0648a23: 應惠是菩提心體故。若與レ信不二倶起一惠不 T2217_.59.0648a24: レ淨故。若非レ惠者何有レ知二自心一。菩提二翻覺 T2217_.59.0648a25: 知一故也。若無レ信豈有二心淨義一。智淨依レ信 T2217_.59.0648a26: 故云二淨信一。猶如レ云二念住矣。但智論中非 T2217_.59.0648a27: 由惠等者遮下不二與レ信相應之惠上歟。故智論
T2217_.59.0648b03: 歟。私云。依主持業隨レ宜。准二性相釋一。信不二 T2217_.59.0648b04: 獨起一必與レ惠倶起故。法界無差別論疏云。菩 T2217_.59.0648b05: 提此云レ覺。謂佛果大覺。於二此大覺一起レ心正 T2217_.59.0648b06: 求。從レ境目レ心。故云二菩提心一。又釋。准二下自 T2217_.59.0648b07: 性淨心一則是性淨菩提。故云二菩提心一。此乃菩
T2217_.59.0648b10: 提爲因一。皆依二修生一而作二持業一歟。或又依主。 T2217_.59.0648b11: 又名二能求一故 T2217_.59.0648b12: 釋論亦云等者。智論第一云。問曰。佛經何以 T2217_.59.0648b13: 故初稱二如是語一。答曰。佛法大海信爲二能入一 T2217_.59.0648b14: 智爲二能度一。如是者即是信也。○如四梵天王 T2217_.59.0648b15: 請三佛初轉二法輪一○受二梵天王等諸天請一説 T2217_.59.0648b16: レ法。以レ偈答曰。我今開二甘露味門一。若有二信者一 T2217_.59.0648b17: 得二歡喜一。於二諸人中一得二妙法一。非レ惱レ他故而爲 T2217_.59.0648b18: 説。佛此偈中不レ説三布施得二歡喜一。亦不レ説三 T2217_.59.0648b19: 多聞持戒忍辱精進禪定智惠人得二歡喜一。獨 T2217_.59.0648b20: 説二信人一。佛意言。我法第一甚深微妙。無量無 T2217_.59.0648b21: 數不可思議不動不倚不著。無所得法。非二一 T2217_.59.0648b22: 切知見一則不レ能レ解。是故法中信力能初入。
T2217_.59.0648b29: 而又彼疏以二法華今文一爲下二乘入二十信一之 T2217_.59.0648c01: 證上。今疏白淨信心爲二十信一之意歟 T2217_.59.0648c02: 次説大悲爲根者。謂於二此句一有二二訓釋一。一 T2217_.59.0648c03: 者大悲爲レ根可レ訓。大悲即根也。下釋云。所
T2217_.59.0648c07: 前後釋意大悲爲二能執持根一萬行爲二所執持 T2217_.59.0648c08: 芽莖葉等一也問。上釋云。猶如下世間種子藉二
T2217_.59.0648c11: *耶。答。疏第七云。淨菩提心以二五字門一爲
T2217_.59.0648c14: 悲地界等者。若望二萬行一大悲幷四大能執持
T2217_.59.0648c17: 五義一還是所持。猶如下根望二芽莖等一雖二能持一 T2217_.59.0648c18: 望二大地一亦爲中所持上矣。或又大悲是地界所二
T2217_.59.0648c23: 十心時二地已上芽莖等三句時云レ根故。或 T2217_.59.0648c24: 云。若望二因句種子一悲句云二芽莖等一。若望二究 T2217_.59.0648c25: 竟句一芽莖等總云レ根也。二者疏第三云。謂
T2217_.59.0649a04: 問。准二方便爲究竟向上向下義一。今二點又可二 T2217_.59.0649a05: 上下義一耶。答。此於二向上一有二兩點一異レ彼矣。 T2217_.59.0649a06: 問。若爾菩提心爲因句可レ有二二點一*耶。答。 T2217_.59.0649a07: 其義何無。若約二本有一菩提心即因也。若 T2217_.59.0649a08: 約二修生菩提心作レ因可レ訓歟。本有菩提心 T2217_.59.0649a09: 生二修生菩提心一故 T2217_.59.0649a10: 慈如廣植嘉苗等者。般若寺抄云。意慈如レ植
T2217_.59.0649a13: 衆生一必使丙成就無盡法界之樂一度脱無餘衆
T2217_.59.0649a19: 即根也。悲大悲願萬行。五大願等普賢行願 T2217_.59.0649a20: 故。所謂拔苦與樂下化有情。望二無餘有情界一 T2217_.59.0649a21: 生レ根也。妙業皆成上求菩提向二一切智地一生 T2217_.59.0649a22: レ根也。故云二皆悉生根一也。此自利利他行皆 T2217_.59.0649a23: 三句中根句故云生根一也。三力中法界力者 T2217_.59.0649a24: 朝譽云。所觀境隨二觀心一轉云二法界力一也。又 T2217_.59.0649a25: 眞興僧都釋二三力頌一云。意云。新佛功徳力 T2217_.59.0649a26: 古佛加持力法界平等力故○道場莊嚴自然 T2217_.59.0649a27: 成就。以二此莊嚴一迴向法界一故云二供養一。然則
T2217_.59.0649b02: 力者自修行之功即自縁也。如來加持力者 T2217_.59.0649b03: 佛菩薩外縁加被即他縁也。具如二釋論抄一。私 T2217_.59.0649b04: 云。法界力者一切智性佛種即因也。自善及 T2217_.59.0649b05: 佛加持一切智門五義也即縁也。故疏第七
T2217_.59.0649b08: 心法具足因縁之義一也 T2217_.59.0649b09: 謂萬行圓極等者。初二句向上方便。是修顯 T2217_.59.0649b10: 自利義。次二句向下方便。垂迹利他之義也。 T2217_.59.0649b11: 後二句通レ二矣。祕藏記云。從二凡位一修行六 T2217_.59.0649b12: 度圓滿成佛故曰下以二方便一爲中究竟上。成佛以 T2217_.59.0649b13: 後以二大悲一濟度衆生一故曰三方便爲二究竟一。向
T2217_.59.0649b17: 究竟一之義也。向下點云。方便爲二究竟一。謂 T2217_.59.0649b18: 以二垂迹利物方便一爲二究竟一之義也。般若寺 T2217_.59.0649b19: 抄云。方便爲究竟者以二利他一爲二究竟一言也
T2217_.59.0649b22: 云二醍醐妙果一屬二妙覺一*耶。答。第二卷作二長 T2217_.59.0649b23: 短二釋一。若約二長義一八地上約二境界同一云二圓 T2217_.59.0649b24: 極一云二妙果一歟。例如三四佛四菩薩雖レ異云二醍 T2217_.59.0649b25: 醐果徳矣。若約二短義一果位是極解脱道故云 T2217_.59.0649b26: レ爾。問。三句廢立既不同。何無下以二佛果一二爲究 T2217_.59.0649b27: 竟一十地以還爲レ根之義上。故次下釋云。萬行所
T2217_.59.0649c01: 唯果位一何有二向下方便義一耶。爾何。答。一切 T2217_.59.0649c02: 智智果者因果義相望不定故。對二七地前萬 T2217_.59.0649c03: 行一八地上約二境界同義一云二智智果一也。十心 T2217_.59.0649c04: 時八地云二果中之果一故。又第二十釋第二第
T2217_.59.0649c07: 果一矣。凡三心十心各作二二釋一。外更無二別義一 T2217_.59.0649c08: 故。又八地等位有二二利行一何無二向下義一*耶。 T2217_.59.0649c09: 或八地上爲二究竟一之中約二極位一作二此釋一歟」 T2217_.59.0649c10: 猶如眞金等者。前以二種芽等譬一而顯二三句淺 T2217_.59.0649c11: 深一。今以二眞金喩一示二三心優劣一。譬雖レ異所レ成 T2217_.59.0649c12: 義無二別意一矣。或云。上釋明二爲因爲根爲究 T2217_.59.0649c13: 竟之義一。今文述二菩提大悲方便之旨一。此義不 T2217_.59.0649c14: レ爾。前釋菩提大悲等義分明。今又爲因等意 T2217_.59.0649c15: 顯矣。私案謂。於二三句一各有レ二。菩提心二者 T2217_.59.0649c16: 前修生今本有故。根二者前約二萬行一今就二 T2217_.59.0649c17: 大悲一故。究竟二者前約二究竟一今就一方便一故。 T2217_.59.0649c18: 問。前文中釋二大悲幷方便義一。今文云二一切智 T2217_.59.0649c19: 智果一。非究竟一*耶。答。前雖擧二大悲爲顯二萬 T2217_.59.0649c20: 行一。所以所修萬行無量度門爲レ要。故又萬行 T2217_.59.0649c21: 應物方便又爲レ成二圓極究竟義一。故今文顯二智 T2217_.59.0649c22: 智果一即方便也。又内具二方便一豈非レ果耶
T2217_.59.0649c27: 者合也。權宜也。言規製之妙合二的於宜一矣
T2217_.59.0650a01: 得レ意而亡レ言。吾安得二夫亡レ言之人一而與 T2217_.59.0650a02: レ之言哉。夫以レ利レ人順二天下之望一。雖二終日 T2217_.59.0650a03: 常説一即是亡レ言。故知亡レ言非二扗レ口而不
T2217_.59.0650a06: 句一也。或云。爲レ明三第三句有二二利一擧二悲句一 T2217_.59.0650a07: 爲二來由一也。彼者指二般若所明一。或又指二今經 T2217_.59.0650a08: 大悲句一。或通レ二歟。由内下釋二利他方便一已 T2217_.59.0650a09: 上自利方便也。問。方便是能成萬行。何所成 T2217_.59.0650a10: 果云二方便一*耶。答。方便之究竟故依主立レ名 T2217_.59.0650a11: 歟。或方便通二所成一歟。疏第二云。更開二佛地一
T2217_.59.0650a18: 云何菩提者。前云二菩提心一是能求菩提心。今 T2217_.59.0650a19: 但云二菩提一所求果歟。云二開示功徳寶所一。似
T2217_.59.0650a22: 財一名二能求心一故但云二菩提一。故菩提心論引
T2217_.59.0650a25: 也。如來徴釋開二説功徳寶所一之義故。淨菩提 T2217_.59.0650a26: 心望二生死所殖善一是寶所。故智證釋云。言二
T2217_.59.0650b04: 也。戒序云。言二菩提心一者此有二二種一。一能 T2217_.59.0650b05: 求菩提心二所求菩提心。能求心者如三狂人 T2217_.59.0650b06: 解レ毒忽起二歸宅之心一。求二菩提一之心亦復如 T2217_.59.0650b07: レ是。所求心者所謂無盡莊嚴金剛界身也
T2217_.59.0650b11: 名二菩提心一。故起信論云。則令二妄心厭レ苦欣
T2217_.59.0650b17: 所レ修淨行熏二於本識一。於二本識中一佛性眞心 T2217_.59.0650b18: 名爲二解性一。解性受二彼淨法所熏一成二淨種子一。 T2217_.59.0650b19: 淨種成已熏二無明一。無明薄故反起二六識一。於二
T2217_.59.0650b22: 爲二阿頼耶一修レ淨。以爲レ因。六度熏習故彼
T2217_.59.0650b25: 行者初發菩提心即第八識也。故心要云。夫 T2217_.59.0650b26: 修行者初發二信心一以表二菩提心一。即大圓鏡智
T2217_.59.0650c01: 況復今疏自心發菩提等因行證入次第。以二 T2217_.59.0650c02: 第八識一爲レ因。經軌明文故。心自覺心。是以二 T2217_.59.0650c03: 第八識一知二第八識一之義。故論云。法爾應レ住二
T2217_.59.0650c07: 者。淨心熏習故有爲頼耶轉即作二大菩提心一 T2217_.59.0650c08: 也。又菩提心義幷大師釋約二迂迴行者二云レ爾 T2217_.59.0650c09: 歟。或順二如常説一非二今宗實義一歟。私更解云。 T2217_.59.0650c10: 淨菩提心已前生死所殖善薄地所レ起故最初 T2217_.59.0650c11: 發心意識分齊歟。初地淨菩提心是斷二人法 T2217_.59.0650c12: 戲論一無漏位故第八識發心也。轉識得智義 T2217_.59.0650c13: 又爾也。例如二起信論三發心一矣。故疏云。此 T2217_.59.0650c14: 菩提心爲二後二句因一。若望二生死所殖善根一則
T2217_.59.0650c17: 來無相但以二虚妄因縁一故有二諸法一然虚妄法 T2217_.59.0650c18: 有即非有唯一眞心亦無甲別眞相可取聞二此 T2217_.59.0650c19: 説一已方便修行知二法本寂唯是一心一。然此 T2217_.59.0650c20: 意識如レ此解時念念薫二於本識一増益解性之 T2217_.59.0650c21: 力一。解性増已更起二意識一轉復明利知二法如 T2217_.59.0650c22: 實一。久久薫二一心一故解性圓明自己照二已體本 T2217_.59.0650c23: 唯眞寂意識即息。爾時本識轉成二無分別智一
T2217_.59.0650c26: 即事而眞之理一。此意識如レ此解時。念之薫二 T2217_.59.0650c27: 於本識レ増益解性一轉復明利。晝夜薫二於一 T2217_.59.0650c28: 心一故解性圓明自己照二已體本來不生一意識 T2217_.59.0650c29: 即息。爾時本識轉成二圓鏡智一云二初地淨菩提 T2217_.59.0651a01: 心一也。淨影南岳釋雖二義勢相似一。彼但以二意 T2217_.59.0651a02: 識一證二果位一此以意識一爲二方便本識證レ理因 T2217_.59.0651a03: 位證理猶本識歟。猶如下釋論初地以上正後二
T2217_.59.0651a06: 無レ有二二相一。自覺悟心有二其四種一。謂諸凡夫 T2217_.59.0651a07: 有二二種心一。諸佛菩薩有二二種心一。凡夫二心。其 T2217_.59.0651a08: 相云何。一者眼識乃至意識同縁二自境一名二自 T2217_.59.0651a09: 悟心一。二者離二於五根一心心所法和合縁レ境 T2217_.59.0651a10: 名二自悟心一如レ是二心能發二菩提一。賢聖二心 T2217_.59.0651a11: 其相云何。一者觀二眞實理一智。二者觀二一切
T2217_.59.0651a16: 頭意識一名二自悟心一故。謂初云眼識乃至意識 T2217_.59.0651a17: 同縁自境者五同縁意識也。同縁邊雖レ非二發 T2217_.59.0651a18: 心識體一五倶意識同刹那縁二十八界諸法一故。 T2217_.59.0651a19: 此五倶意識起二厭求心一邊云二自悟心一歟。五 T2217_.59.0651a20: 同縁邊與二五識一同一所縁同一行相故非二發 T2217_.59.0651a21: 心一也。然今同縁自境者非レ取二五同縁一爲レ取二 T2217_.59.0651a22: 五倶意識一也。其自體雖レ同見分是異故。又五 T2217_.59.0651a23: 同縁狹也。五倶意識廣故。次云二離於五根
T2217_.59.0651a26: レ知獨頭意識也。不レ可レ云二第八識耳。次賢聖 T2217_.59.0651a27: 二心云觀眞實理智觀一切境智者如レ次正 T2217_.59.0651a28: 後二智也。正智觀レ理後智縁レ事故。准四起信 T2217_.59.0651a29: 論中云三正後二智依二業識一者今又應二第八 T2217_.59.0651b01: 識一歟。或是又應二第六識一。凡夫發心意識外不 T2217_.59.0651b02: レ出二第八一故。況相宗等意。以二第六識一爲二正後 T2217_.59.0651b03: 二智所依一又爲二發心修行識一故。次下又出二 T2217_.59.0651b04: 凡夫所觀識一云二心月輪一。是第八識故。故知第 T2217_.59.0651b05: 八識爲二所觀一第六識爲二能觀能求一也。問。如 T2217_.59.0651b06: 實知自心意如何。答。大師二字義云。問。如 T2217_.59.0651b07: レ實知二自心一如何耶。答。阿字本不生故知二自 T2217_.59.0651b08: 心本不生一。謂二之知自心一也。問。阿字本不生 T2217_.59.0651b09: 故何云二如實知自心一。答。阿字本不生之理云 T2217_.59.0651b10: レ實。此本不生理爲二自心性一故也。問。本不生 T2217_.59.0651b11: 者心性都無故云二本不生一歟。爲當雖レ有二心 T2217_.59.0651b12: 性一無二變易一故云二本不生歟。答。非レ謂二心性
T2217_.59.0651b15: 一切智一雖レ云二菩提心爲因。未レ示二彼菩提心 T2217_.59.0651b16: 在處一故。今重云二如實知自心一而示二所在一。故 T2217_.59.0651b17: 指二彼如實知自心文一云二故復指言一也。言二如
T2217_.59.0651b20: 如實知自心也。人聞二寶名一不レ知二在處一無レ由二 T2217_.59.0651b21: 進求一故。復指言二云何菩提謂如實知自心一
T2217_.59.0651b26: 福要レ令レ生レ信。此間要二如レ實知一。今疏復指
T2217_.59.0651b29: 菩提一也。雖レ信未二如レ實了知一故。今更示下以二
T2217_.59.0651c03: 義爲レ勝矣問。菩提心唯知二自心一。不レ知二他心一 T2217_.59.0651c04: *耶。答。疏第三云。復次深祕釋者知二衆生心一 T2217_.59.0651c05: 即是如レ實知二自心一。以三能知二自心一故即能明
T2217_.59.0651c08: 者疏上文云。佛意如レ是。我第一甚深微妙 T2217_.59.0651c09: 無量無數不可思議不レ動不レ倚不レ著無所得 T2217_.59.0651c10: 法非二一切智人一不レ能レ解。故以二信力爲レ初。 T2217_.59.0651c11: 今案。言二信力一者即三句中初菩提心也唯一 T2217_.59.0651c12: 切智人能解了此心一耳。若寄二佛意之言一於 T2217_.59.0651c13: レ言無レ妨。若言二疏師之所指者於レ事無レ便。 T2217_.59.0651c14: 若就二人師解一者可下以二復指之四字爲論 T2217_.59.0651c15: 結辭上也。若言二佛語一者以二此四字一爲二句頭一
T2217_.59.0651c18: 故知。如上所明者指二菩提心爲因等文一也。此 T2217_.59.0651c19: 菩提心第一甚深微妙之法故 T2217_.59.0651c20: 了了證智是名成菩提者。或云。今成菩提者 T2217_.59.0651c21: 初地菩提心位故分證也。不由他悟不從他 T2217_.59.0651c22: 得文同二華嚴經自悟不由他具足同如來文一。 T2217_.59.0651c23: 彼既云二即得入初地一。全同二今初地菩提心一。又 T2217_.59.0651c24: 具足同如來句同二疏下當知行人則是位同 T2217_.59.0651c25: 大覺也一矣。加之次下答説釋引二信解品窮子 T2217_.59.0651c26: 譬一類二今成覺一。彼既中根聲聞至二法華一而開二 T2217_.59.0651c27: 初住覺一喩二窮子知父也。能譬既分證。所喩 T2217_.59.0651c28: 豈究竟耶。又義。既云二了了證知一。又上云二非 T2217_.59.0651c29: 一切智人則不能解。可二究竟成佛一。彼華嚴猶 T2217_.59.0652a01: 云。初發心時是因成正覺是果。一位即一切 T2217_.59.0652a02: 位乃至二佛果一無レ不二圓備一故云二正覺。豈是因
T2217_.59.0652a05: 不由他悟同一者彼雖二初地一此究竟何失。初地 T2217_.59.0652a06: 猶爾。況佛果耶。故疏上釋云。如來自證之
T2217_.59.0652a09: レ義轉用歟。況彼文同二上所レ引或有初發心 T2217_.59.0652a10: 時即得無上菩提之文一。彼既一生成佛證。此 T2217_.59.0652a11: 何不レ爾。又義。可レ有二二意一。若約二頓悟一究竟 T2217_.59.0652a12: 故。云二了了證知一。又云二一切智人所解一。若約二 T2217_.59.0652a13: 漸證一是分證故取二信解品譬一。又下云二然非究 T2217_.59.0652a14: 竟大牟尼位一也。故上所レ引般若經兩菩薩即 T2217_.59.0652a15: 此意。祕藏記十六頓證漸證二類別本即身 T2217_.59.0652a16: 義大機小機是其證耶。又清涼演義抄第二 T2217_.59.0652a17: 云。初發心時便成正覺者。正明以レ初攝レ後 T2217_.59.0652a18: 通二於二義一。若住滿成佛即是當位以レ初攝
T2217_.59.0652a21: 初地菩提心一一切機皆頓證也。譬如下開二宅中 T2217_.59.0652a22: 寶藏一時珍寶悉滿足上也。若爾今成菩提何有二 T2217_.59.0652a23: 分證義一耶。但論二利鈍不同一是生死凡夫位 T2217_.59.0652a24: 非二菩提心以上一也。今教意地前不レ立レ位也。 T2217_.59.0652a25: 信賢位攝二於十地一名二信解行地一故。或經軌中 T2217_.59.0652a26: 地前開二信賢一或二地上論二漸證一。皆是教道施 T2217_.59.0652a27: 設非二實證義一。且爲レ令レ知二功徳品數開説也。 T2217_.59.0652a28: 猶如下彼天台云二法在一心説必次第一又華嚴 T2217_.59.0652a29: 云中印紙同時讀時前後上矣。問。若爾如レ實 T2217_.59.0652b01: 知二自心一時凡夫業惑貪等轉即爲二功徳一歟。 T2217_.59.0652b02: 又不レ爾歟。如何。若云レ轉者與二顯乘一何異耶。 T2217_.59.0652b03: 若云レ不轉者生佛何異耶。答。大師云。知
T2217_.59.0652b06: 知自心不如實知自心故生佛自異矣。不如 T2217_.59.0652b07: 實知自心者論云二無始間隔一是也。問。凡聖貪 T2217_.59.0652b08: 等無二差別一者。諸佛又可レ行二欲事一耶。答。不 T2217_.59.0652b09: レ爾諸佛開二如實知自心一故以二貪等一作二利衆 T2217_.59.0652b10: 生佛事一。衆生不レ開二如實知自心一故以二貪等一 T2217_.59.0652b11: 増二三途業一矣。例如下長者宅中雖レ有二毒藥一知二 T2217_.59.0652b12: 運用方便一受用故無失窮子宅中毒藥不レ知二 T2217_.59.0652b13: 方便一故害中其身上矣。問。若爾生佛二界貪等 T2217_.59.0652b14: 性修不同也。何異二顯乘一耶。答。彼達摩宗以二 T2217_.59.0652b15: 惠可本無煩惱元是菩提一爲二極頓者一。是談一 T2217_.59.0652b16: 有一無故未レ及三顯一乘立二性惡一矣。又天台 T2217_.59.0652b17: 等雖レ立二性惡一。未レ及二此宗全惡是惡之即事 T2217_.59.0652b18: 而眞一故異也。問云。天台智禮等談二修惡全體 T2217_.59.0652b19: 即性惡一故。指要云。煩惱生死既是修惡全體
T2217_.59.0652b22: 法本初不生之談一也。所以彼雖下遮二煩惱菩 T2217_.59.0652b23: 提二物相合背面相翻一而談中直須二當體全是一
T2217_.59.0652b28: 今宗不レ然。法法塵塵悉法佛法爾體無二性 T2217_.59.0652b29: 修二門一故。然則顯教一乘雖二甚深一。縁起因 T2217_.59.0652c01: 海修惑歸二性徳果海一談レ即故也。此宗性海所 T2217_.59.0652c02: 六大本有談故。法法塵塵悉本有云レ即者。當 T2217_.59.0652c03: 體即也。非二攝末歸本一矣。六大相望雖レ作二主 T2217_.59.0652c04: 伴一。倶本倶末也。彼顯雖二倶體倶用一。用猶因分 T2217_.59.0652c05: 不レ見二果海用一也。故祕藏記云。性之處性相
T2217_.59.0652c08: 性二乘唯蘊拔業也。或識性二字屬二上句一
T2217_.59.0652c11: 乘也。又云。識性二乘大小乘也。如實知自心 T2217_.59.0652c12: 是天台。彼宗云二如實知自心一。故初發心時便 T2217_.59.0652c13: 成正覺華嚴。彼經有二此文一故。又義。識性二 T2217_.59.0652c14: 乘但小乘。如實知自心眞言。四箇大乘通二知 T2217_.59.0652c15: 不知一故。且略レ之歟。問。住心論云。如實知自
T2217_.59.0652c18: 今云二少有能信一。又云二雖自觀察一是也。此就 T2217_.59.0652c19: レ正約レ體故。二乘等云二不知一也。問。若爾異生 T2217_.59.0652c20: 羝羊有二此義一耶。答。或云。異生又分有二其義一。
T2217_.59.0652c27: 知前念起惡一即云二十信一。或未レ得二十信一前有二
T2217_.59.0653a02: 根知レ過即必改故第二心也。故宗家兩釋無 T2217_.59.0653a03: レ違。疏又今文愚童凡夫許レ信。下文云二違理一 T2217_.59.0653a04: 此意矣。又云。知過必改齊賢聖第二心。例如下 T2217_.59.0653a05: 釋論中覺二前惡一止二後惡一倶爲中十信上矣 T2217_.59.0653a06: 彼法少分等者。抄云。言二彼法等一者。即彼從 T2217_.59.0653a07: レ縁生色最微少法也。謂阿耨○菩提但是自 T2217_.59.0653a08: 心。若離二自心一之外更無レ有下似二彼七微合成
T2217_.59.0653a13: 言二離此心外無有一法一。若言レ有者同二於外道 T2217_.59.0653a14: 及小乘一也。故言三此無相菩提心中無レ有二彼
T2217_.59.0653a17: 藐三佛陀一者。三藐名レ正三名レ遍佛陀名レ知
T2217_.59.0653a20: 故。無上義自顯歟。或又上文釋二妙吉祥一云。
T2217_.59.0653a24: 云二極微一。○謂四方上下及於二中間一各一極微 T2217_.59.0653a25: 名爲二七微一。謂七極微互相觸著不二相離一名
T2217_.59.0653a28: 體無常一量徳合故不レ越二因量一。名二有二實一。自 T2217_.59.0653a29: 類衆多各各有彼因因二極微之所生。故自 T2217_.59.0653b01: レ此已後初三三合生二第七子一。七七合生二第十 T2217_.59.0653b02: 五子一。如レ是展轉生二天地一。皆名二有多實一。有多 T2217_.59.0653b03: 實實因之所生麟記云。言子微名二有二實一 T2217_.59.0653b04: 者州云。子微名二能有一。父母爲二所有一。子從二 T2217_.59.0653b05: 所有以立二其名一。名二二實一也。三三合生七七 T2217_.59.0653b06: 合成等者此中意云。孫微也。有翰記云。最初 T2217_.59.0653b07: 兩兩極微合生二一子一。子等二父母二微一能生所 T2217_.59.0653b08: 生合在二一處一總名レ麁。餘之微亦然。今案 T2217_.59.0653b09: 七微合成者初三三合生二第七子一。子微名二能 T2217_.59.0653b10: 有一。父母爲二所有一。此乃麁塵也則小乘及外道 T2217_.59.0653b11: 所計三物在二無相菩提心外一以爲二所破一也
T2217_.59.0653b14: 無常一歟。初三三合生第七子者父母極微。合 T2217_.59.0653b15: 生二第三子一。微是三微。又如レ此三三此三三合 T2217_.59.0653b16: 生二第七子微一卽孫微。三三合子微所生故此 T2217_.59.0653b17: 子微云二孫微一歟。此第七孫微位云二七微合 T2217_.59.0653b18: 成一也。私云。此義未レ詳。彼疏文勝論計執。何 T2217_.59.0653b19: 通二*小乘義一。故光師釋勝論劫成義一云。彼執 T2217_.59.0653b20: 劫壞之時壞二麁色事一不レ壞レ常微一。各各別住。 T2217_.59.0653b21: 劫將レ成時衆生業力令三常極微兩兩和合 T2217_.59.0653b22: 生二一麁果一。量等二父母一。所生之麁果復兩兩 T2217_.59.0653b23: 和合共生二一麁果一。故復量等二父母一。如レ是展
T2217_.59.0653b26: 復最初生二麁果一。是若約二能生一但二微。若能 T2217_.59.0653b27: 所合者三微合成。何取二孫微位一合二今七微合 T2217_.59.0653b28: 成義一矣當レ知。今七微合成者倶舍論等佛家 T2217_.59.0653b29: 七微合成義也。故麟記云。以對向六方及中一
T2217_.59.0653c03: レ常耶。答。小乘意。衆微聚集色法過去謝時衆 T2217_.59.0653c04: 微散雖レ住二法位一。已謝極微更不レ爲二劫成之 T2217_.59.0653c05: 因一。有情共業引起別風一而爲二成劫之因一。故 T2217_.59.0653c06: 倶舍論云。由二諸有情業一所生風能爲二種子一
T2217_.59.0653c09: 乘不レ然。不レ許二實極微一。故麟記云。若准二大 T2217_.59.0653c10: 乘無二實極微一。但是覺惠分拆以爲二極微一。此 T2217_.59.0653c11: 是識心所變。非二積レ小成大。若小乘中説レ有一
T2217_.59.0653c14: レ可レ云二縁起一而已 T2217_.59.0653c15: 次説因縁等者。抄云。因縁者所以義也。謂次 T2217_.59.0653c16: 前經説三阿耨菩提心外更無二一法一也。次徴 T2217_.59.0653c17: 釋所以一云二何以故一。虚空無相是菩提等此
T2217_.59.0653c20: 三密等無邊萬徳云二祕密甚深之事一也 T2217_.59.0653c21: 又如虚空遠離戲論等者。或云。前遍一切處 T2217_.59.0653c22: 畢竟淨等約二理虚空一釋レ之。此遠離戲論無知 T2217_.59.0653c23: 解相等依二智虚空一解レ之。故云二金剛惠一耳。或 T2217_.59.0653c24: 云。前釋二經虚空相是菩提句一。此解二無知解者 T2217_.59.0653c25: 等二句一。私云。一文二義。何切配矣。謂唯是心
T2217_.59.0653c28: 譬中無知等二句一也。前釋又離一切下釋二無 T2217_.59.0653c29: 知下一。已上釋二經上句一也。畢竟淨等是菩提義 T2217_.59.0654a01: 故。一切相動相分別等皆知解義開曉義故。
T2217_.59.0654a06: 法非法相一故云二離一切相一也 T2217_.59.0654a07: 唯是心自證心等者。疏第六云。正覺三昧覺二 T2217_.59.0654a08: 諸法本不生一故。唯是心自證レ心心自知レ心
T2217_.59.0654a24: 栗陀心一也。五轉中東因中果不二冥會義也。 T2217_.59.0654a25: 發心即到初心即極之意也。此二句中且上 T2217_.59.0654a26: 句約二所證一故云レ證下句就二能覺一故云レ覺。又
T2217_.59.0654a29: 但用二二句一者。謂於二一種第九識一約二能求一故 T2217_.59.0654b01: 云レ覺約二所求一故云レ證也。謂第九識中因時 T2217_.59.0654b02: 爲レ因。即第九質多義即能求也。東因時爲 T2217_.59.0654b03: レ果。第九干栗多義即所求也。故大師法身三 T2217_.59.0654b04: 密觀云。瑜伽經中臺上佛爲二第九阿末羅 T2217_.59.0654b05: 識一。此宗因果義逆順次第圓融相即重重無
T2217_.59.0654b08: 子地輪。高窮二法界頂一故虚空即地無二 T2217_.59.0654b09: 無別也。無知解者離二*字地輪一無二別火輪 T2217_.59.0654b10: 智惠一故云二無知解者一。*字菩提即智惠故。 T2217_.59.0654b11: 亦無開曉者無二風大一也。法界横竪皆地輪故 T2217_.59.0654b12: 不レ居二風輪風一。風則地故。菩提無相者水大 T2217_.59.0654b13: 也。水無二定相一隨二器方圓一故。無二定相一故云二 T2217_.59.0654b14: 無相一。五大即*字地輪之別相。離二*字地
T2217_.59.0654b17: 提無二所證相一無能證相一亦無二能所契合之
T2217_.59.0654b20: 亦無開曉句一。又准三疏釋二非始開曉等一。意少異 T2217_.59.0654b21: 歟 T2217_.59.0654b22: 我人衆生壽命者。抄云。執二取自體一爲レ我。計三 T2217_.59.0654b23: 我展轉趣二於餘趣一爲レ人。計二我盛衰苦樂種 T2217_.59.0654b24: 種變異相續一爲二衆生一。計二我一報命根不斷
T2217_.59.0654b27: 破壞一故云二金剛惠一也。下引釋論云二佛智惠一 T2217_.59.0654b28: 疏云二淨菩提心一是也
T2217_.59.0654c02: 離二衆相一。萬像依レ空喩下於二一切法一無礙上也。 T2217_.59.0654c03: 合説可レ知矣。即此諸法已下釋二下諸法無相 T2217_.59.0654c04: 等文一也。菩提相釋一無相二字一。餘可レ知矣。或 T2217_.59.0654c05: 云。譬如已下皆釋二下經文一也。上經無二虚空 T2217_.59.0654c06: 文一故。或又雖レ擧二上意一下來由故爲二下釋一矣」 T2217_.59.0654c07: 誰尋求一切智等者。此三問中初問二因句一。志 T2217_.59.0654c08: 求一切智一是菩提心故。次二問二究竟一中。初 T2217_.59.0654c09: 問二隨順菩提方便一後疑二隨順衆生方便一也。
T2217_.59.0654c13: 句釋一矣。向下文古點云。誰發起彼一切智一
T2217_.59.0654c16: 同二虚空一一切智體當二何所求一。云何證得菩提
T2217_.59.0654c19: 不レ問二根句一耶。答。擧二初後一顯二中間一歟。或又 T2217_.59.0654c20: 第二問レ根歟。能成是萬行故。又義。初問下求二 T2217_.59.0654c21: 菩提心一之人上次問下依二菩提心一成佛之人上後 T2217_.59.0654c22: 問下發起菩提心一之人上也。尋求約二加行一發起 T2217_.59.0654c23: 就二根本一成佛約二所期一。皆依二因句一起二三問一 T2217_.59.0654c24: 也。意後問可レ在二第二一。故疏云。誰能發起
T2217_.59.0654c28: 自心一也。或云。第三問二教主也 T2217_.59.0654c29: 自心尋求菩提及一切智者。覺心云。自心尋 T2217_.59.0655a01: 求菩提一及二一切智一可レ讀也。意行者自心是
T2217_.59.0655a05: 求菩提及一切一可レ訓也。意行者自心尋求所
T2217_.59.0655a08: 者遣二第三疑一。雖二一法一只順三問有二三重一置二 T2217_.59.0655a09: 及言一也。私案云。自心尋求也菩提也及一
T2217_.59.0655a12: 求一。誰成菩提問答三自心成二菩提一。誰發起一切 T2217_.59.0655a13: 智問答三自心起二一切智一也。但初擧二能求心一 T2217_.59.0655a14: 顯二所求菩提一。後二擧二所成所發之果一顯二能 T2217_.59.0655a15: 成能發之心一。三答影略互顯故各備二能所一矣。 T2217_.59.0655a16: 守護經云。一切智體當二於レ心求一。一切智智及
T2217_.59.0655a19: 若一切智智即是菩提心等者。牒二云何菩提 T2217_.59.0655a20: 謂如實知自心之文一歟。次上云二薩波若惠 T2217_.59.0655a21: 唯是自心一是也。依二此文一起二二問一也。意云。一
T2217_.59.0655a25: 可得之文一也。次上云二無有小法出此心者一即 T2217_.59.0655a26: 是也。依二此文一發二第三問一也。意云。心外無二 T2217_.59.0655a27: 一法一。對二誰人一能發二此心一可レ令レ至二妙果一者
T2217_.59.0655b01: 即成正覺義故。又能所求能所覺義異故。又 T2217_.59.0655b02: 守護經云。若此菩提相同二虚空一一切智體
T2217_.59.0655b05: 若法無有因縁等者。今此一行餘文反釋前 T2217_.59.0655b06: 三問意一也。故守護經釋中。自然成佛已上 T2217_.59.0655b07: 注入問下一故佛答言下注入答下一也。所謂 T2217_.59.0655b08: 此釋以二答説文一推二問意一加二轉救難一也。意 T2217_.59.0655b09: 依二誰因縁一求二一切智一依二誰因縁一起二一切智一 T2217_.59.0655b10: 依二何因縁一爲二菩提一成二正覺一者耶。若法無一因 T2217_.59.0655b11: 縁一而得レ成者。一切衆生應下不レ假二方便一自然
T2217_.59.0655b16: 正思惟爲二無明因一。瑜伽論。不如理作意爲二
T2217_.59.0655b19: 今迷二心實相一即云二無明一故。無二別能生妄法一 T2217_.59.0655b20: 也。故不正思惟或華嚴經云二無明一或涅槃經 T2217_.59.0655b21: 爲二無明因一也。華嚴經二十七云。不正思惟
T2217_.59.0655b27: 通二諸煩惱一。○今取下正起レ行時迷二於行一過上。即 T2217_.59.0655b28: 行倶無明。非二前發業無明支攝。言二涅槃説此 T2217_.59.0655b29: 爲無明因亦無明攝一者是第二意。爲二無明支一 T2217_.59.0655c01: 要與レ行倶。獨頭起者非二無明支一。則此一句
T2217_.59.0655c04: 種無明故。不レ立二六有爲一。守護經等雖レ出二不 T2217_.59.0655c05: 正思惟一。不レ増二十二縁起一故無二相違一歟。經 T2217_.59.0655c06: 云。如是二法互爲二因果一互相増長。不善思
T2217_.59.0655c10: 依レ之下文中爲レ令三衆生知二自心一約二方便一 T2217_.59.0655c11: 遣レ我。可レ思レ之 T2217_.59.0655c12: 如蠶出絲等者。二譬中初譬顯二一乘一心縁 T2217_.59.0655c13: 起之義一後喩示二三乘諸識所變之旨一。或又初 T2217_.59.0655c14: 顯二縁起流轉之意一後示二心外無法之理一。故 T2217_.59.0655c15: 云二當知離心之外無有一法一也 T2217_.59.0655c16: 譬如人間等者。阿毘達磨經云。鬼傍生人天
T2217_.59.0655c21: 今隨レ義轉用類二淨心一。猶如下眼赤見雖レ誤約二 T2217_.59.0655c22: 明邊一譬中佛見上矣。或又舊云二一境應四心一。或
T2217_.59.0655c27: 寶火上譬下迷二自心一生中苦樂上也。若出二人見一則 T2217_.59.0655c28: 應レ云二隨人之心或以淨水一。既不レ爾。又依二彼 T2217_.59.0655c29: 經一傍生見同可レ出レ之。況唯識疏中鬼見一膿
T2217_.59.0656a05: 是無相。菩提者自心菩提義也。亦名一切智 T2217_.59.0656a06: 智者自心一切智義也。此心求二菩提一心成レ覺 T2217_.59.0656a07: 心起レ智。如レ是心自證心等義離二縁合起縁散 T2217_.59.0656a08: 滅三乘生滅之因縁一而依二縁合無レ起縁散無 T2217_.59.0656a09: レ盡不生不滅之因縁一而得二成就一故云二雖復 T2217_.59.0656a10: 離諸因縁亦非無因而得成就也一矣。前述二 T2217_.59.0656a11: 問意一云。若法無二因縁一而得レ成者。衆生亦
T2217_.59.0656a17: 私云。心虚空菩提經云二三種一。未レ云二三法一。三 T2217_.59.0656a18: 道疏中出未レ見二經文一。又云二心菩提智智一不 T2217_.59.0656a19: レ可レ然。若指レ彼何觀二三法實相一云二即是見心 T2217_.59.0656a20: 菩提實相一耶。故知。三法實相者觀二三科實 T2217_.59.0656a21: 相一也。經幷疏皆約二蘊處界一觀二心實相一。故云。 T2217_.59.0656a22: 次下復次世尊欲レ令三衆生如レ實知二自心一故。
T2217_.59.0656a25: 復説二十八界十二處一○此三法已攝二一切法一
T2217_.59.0656a28: 科爲レ宗故云二三法一歟 T2217_.59.0656a29: 心不在内不在外等者。今此内外唯十二處 T2217_.59.0656b01: 歟。云二但觀内外十二處一故。蘊界下別明故。 T2217_.59.0656b02: 又兩本義釋中牒二經文一。不在内六處不在外
T2217_.59.0656b05: 門廣故。但觀者對二所攝一切法一云レ但。非レ遮二 T2217_.59.0656b06: 蘊界一歟○兩中間者。疏十五云。外境内心。
T2217_.59.0656b11: 間一各可レ有二此三一也。相者相在即離合觀兩 T2217_.59.0656b12: 中間歟。中間有レ二。謂遮表也。即離合故。亦 T2217_.59.0656b13: 即亦離是表也。合故又非即非離。即遮也。
T2217_.59.0656b17: 蘊。述曰。有レ計我體即是蘊○二離蘊。即體
T2217_.59.0656b24: 黄等眞我一也。守護經云。善男子一切如來説二 T2217_.59.0656b25: 此心相一非レ青非レ黄非レ赤非レ白非レ紅非レ紫非二
T2217_.59.0656b28: 我一也。今水精色云二金色一不男女者當二非 T2217_.59.0656b29: 男女一歟。又亦男亦女又不男女攝歟。法華云二 T2217_.59.0656c01: 五種不男一故。謂非男女無形亦男亦女二形 T2217_.59.0656c02: 歟 T2217_.59.0656c03: 然此等衆相悉從衆縁生等者。問。青黄等衆 T2217_.59.0656c04: 相是外道所計當情現無法。何云二衆縁生一耶。
T2217_.59.0656c07: 計レ我故云二衆縁生一歟。如二三界同性一也。若不 T2217_.59.0656c08: レ爾者何云二青實相不壞故一耶或云。直於二心 T2217_.59.0656c09: 法一作二青黄等計一。我宗青黄等云二縁生法一。何
T2217_.59.0656c12: 用都無。何云二實相不壞一。當レ知。於二依他顯形一 T2217_.59.0656c13: 生二我相一故。約二所遍計依他一作二此説一歟。或 T2217_.59.0656c14: 遍計理無與二眞如不變一一際故云レ爾歟 T2217_.59.0656c15: 如有外道阿闍梨等者。智證大師疏抄云。外 T2217_.59.0656c16: 道阿闍梨黒月夜等可レ求二本文一。自餘小乘
T2217_.59.0656c19: 禮稱云二南無不可思議功徳一。俗人嘲云二南無
T2217_.59.0656c22: 本不生際一其心淨住生二大惠光明一。普照二無量
T2217_.59.0656c25: 所雖レ異倶名二淨菩提心一也。心王如來者内心 T2217_.59.0656c26: 之大我。經云二如來應正等覺一是也 T2217_.59.0656c27: 心非欲界同性等者。智證抄云。心非欲界同 T2217_.59.0656c28: 性等者。疏云此心不下與二三界同性上也。讀レ之
T2217_.59.0657a02: 對二眞我一。明レ之畢。今又約二妄執一故云二亦是一。 T2217_.59.0657a03: 而其下云二此心不與三界同性也一。總似レ釋二上 T2217_.59.0657a04: 牒文一。然今文但釋レ界非レ趣故有二此勸一歟。或 T2217_.59.0657a05: 云。三界六趣是總別異故次下云二次廣分別一。 T2217_.59.0657a06: 明知廣二三界云二天龍等一也。私云。三界六趣
T2217_.59.0657a10: 界廣通二善染外器中有一故。光記云。然由二煩
T2217_.59.0657a13: 三句通二界趣一總句也。廣分別者且約二欲界諸
T2217_.59.0657a17: 謂非想處即是涅槃者。抄云。謂有二一類外道一 T2217_.59.0657a18: 得二彼非想非非想處定一計二此最極清淨處一
T2217_.59.0657a26: 性義一耶。然彼天即計二涅槃一又彼天生二諸法一。 T2217_.59.0657a27: 即所計我故天趣同我歟。問。毘紐天何界天 T2217_.59.0657a28: 乎。答。弘決第十云。毘紐天亦云二韋紐天一 T2217_.59.0657a29: 亦韋糅天。此翻二遍勝一。亦遍問亦遍淨。阿含 T2217_.59.0657b01: 云一是色天一。倶舍云二是第三禪頂天一。淨影云三
T2217_.59.0657b05: 三界天歟。其下能破云二然此三界一故 T2217_.59.0657b06: 八功徳性不與彼同等者。此水性幷寶性譬二 T2217_.59.0657b07: 心性一。隨レ器殊レ味遇レ物同色。心性隨縁而成二 T2217_.59.0657b08: 界趣一之義也。雖二隨縁然水性寶性不二與レ彼 T2217_.59.0657b09: 同一。是不變義也。上文況令三心性同二於彼性一
T2217_.59.0657b12: 復次世尊將欲開示等者。或云。今此釋通下前 T2217_.59.0657b13: 約二外道我一明二淨菩提心一之二段文上作二復次 T2217_.59.0657b14: 釋一也。故云二故佛説言如來非青等一也。普門 T2217_.59.0657b15: 示現六趣身者通二四重壇一也。中臺首陀會天
T2217_.59.0657b22: 人天一是皆佛身也。十界圓壇寧限二六凡無 T2217_.59.0657b23: 四聖一耶今擧二六凡一顯二四聖一歟。凡今釋意行 T2217_.59.0657b24: 者不レ識二因縁生一故。於二本尊海會顯形男女
T2217_.59.0657b27: 部衆文一歟。准二嘉祥義疏一。龍是畜生。迦樓羅 T2217_.59.0657b28: 者此云二金翅鳥一。揵撻婆一云屬二鬼道一。一云 T2217_.59.0657b29: 屬二修羅道一。緊那羅是畜生道攝。緊那羅此云二 T2217_.59.0657c01: 疑神一。亦云二人非人一。其形似レ人而頭有二一角一
T2217_.59.0657c07: 歟。或約二多分一歟。又法華經云。爾時會中比 T2217_.59.0657c08: 丘比丘尼優婆塞優婆夷天龍夜叉乾闥婆阿
T2217_.59.0657c11: 華正表三四衆悟入一乘一。今明二四衆覩レ瑞歡 T2217_.59.0657c12: 喜一。及諸天龍者上地六種震動表二人天六道
T2217_.59.0657c15: 部中四衆是人也。八部中闕二六道之中一歟。法 T2217_.59.0657c16: 華會座地獄衆不レ來歟。嘉祥法華疏云。依二
T2217_.59.0657c19: 傳漫荼羅有二地獄衆一。可二尋決一矣然輪圓具 T2217_.59.0657c20: 足壇何闕レ彼矣 T2217_.59.0657c21: 前説不在三處等者。或云三處者次上所レ擧 T2217_.59.0657c22: 三界同性義也。三界處故云二三處一也。故次下
T2217_.59.0657c25: 界不レ攝無漏無爲等一故。故上釋云。但觀二内
T2217_.59.0657c28: 別一。例如四倶舍云三愚根樂三故説二蘊處界三一 T2217_.59.0657c29: 也。或云内外兩間云二三處一也。今文但擧二六 T2217_.59.0658a01: 根一是擧二六根界一顯二餘十二界一歟。故釋云二 T2217_.59.0658a02: 乃至陰入等一。今擧二十八界一例二五陰十二入一 T2217_.59.0658a03: 也 T2217_.59.0658a04: 乃至陰入諸法皆應廣説者。乃至十八界中 T2217_.59.0658a05: 今擧二六根一故六境六識云二乃至一也。陰入廣 T2217_.59.0658a06: 説者如二十八界一五陰十二入一一歴レ法可二 T2217_.59.0658a07: 分別一故云レ爾也。若不レ爾則陰入是略説。何 T2217_.59.0658a08: 云レ廣耶。又上文説二内外十二處一。何重示矣。 T2217_.59.0658a09: 若爾界及蘊先文無二總説一。何今云下爲二未悟一 T2217_.59.0658a10: 一一分別上。又倶舍云。愚根樂三故説二蘊處界
T2217_.59.0658a13: 相望不定機根萬差。今爲二未悟一説レ界是望二 T2217_.59.0658a14: 前十二入一故不レ違二倶舍説一。又三科一一分別 T2217_.59.0658a15: 對前處内外分別一故。又於三前不レ擧二陰界一者 T2217_.59.0658a16: 經中前唯説レ處今偏説レ界互顯而兼レ陰歟。疏 T2217_.59.0658a17: 探二經意一云二陰入廣説一也。又下文中開レ蘊合二 T2217_.59.0658a18: 處界一。佛智巧妙前後影略三科開合周備矣。 T2217_.59.0658a19: 問。若爾何下文爲二未悟一合二處界一耶。答。衆生 T2217_.59.0658a20: 樂欲不同故。又名字數多迷二眞實一故 T2217_.59.0658a21: 爲破邊見聲聞故者。謂於二不住眼界等文一 T2217_.59.0658a22: 有二二意一。前正釋明レ約二外道計一今復次約二聲 T2217_.59.0658a23: 聞邊見一也。如犢子阿毘曇等者智論第一云。 T2217_.59.0658a24: 是佛法中亦有二犢子比丘一説。如三四大和合 T2217_.59.0658a25: 有二眼法一如レ是五衆和合有二人法一。犢子阿毘曇 T2217_.59.0658a26: 中説。五衆不レ離レ人人不レ離二五衆一。不レ可レ説下 T2217_.59.0658a27: 五衆是人離五衆一是人上。是五法藏第五不 T2217_.59.0658a28: 可説藏中所レ攝一切有語道人輩言。人一切 T2217_.59.0658a29: 種一切時一切法門中求不可得譬如二兔角 T2217_.59.0658b01: 龜毛常無一。復次十八界十二入五陰實有而 T2217_.59.0658b02: 此中無レ人。方廣道人言。一切法不生不滅。空 T2217_.59.0658b03: 無二所有一。譬如二兎角龜毛常無一。如レ是等一 T2217_.59.0658b04: 切論議師自守二其法一以爲二實*語一餘者妄語
T2217_.59.0658b07: 法不可説藏即我也。何云三人法在二彼藏一耶。 T2217_.59.0658b08: 謂法字増歟。故智論但云レ人。又義釋無二法 T2217_.59.0658b09: 字一矣。或云。今人法者非二人與法。人即法歟。 T2217_.59.0658b10: 猶如レ云二眼法一矣。故十二門論疏上云。犢子 T2217_.59.0658b11: 部云。四大和合有二眼法一。五陰和合有二人法一。 T2217_.59.0658b12: 今明下眼從二四大一生則無中自性上。人由レ陰有。義
T2217_.59.0658b17: 我法倶有宗一。唯識論中以二非即非離我一出二破 T2217_.59.0658b18: 我文一。又慈恩宗輪疏云。其犢子部謂補特 T2217_.59.0658b19: 伽羅非即蘊離蘊。謂實有レ我非二有爲無爲一 T2217_.59.0658b20: 然與レ蘊不即不離。佛説二無我一但無二即蘊離 T2217_.59.0658b21: 蘊一。如二外道等所計之我一悉皆是無。非レ無二一 T2217_.59.0658b22: 分可説一。不二即蘊離蘊一。我既不レ可レ説亦不レ可
T2217_.59.0658b25: 我一。二障之内何障所攝。答。言二煩惱一如何羅 T2217_.59.0658b26: 漢起二煩惱障一。若所知障如何論説二生空智斷一。 T2217_.59.0658b27: 三藏解云。是我執故煩惱障攝。此部未レ得二羅 T2217_.59.0658b28: 漢果一時所レ計我相同二佛在時犢子外道一。由レ斯 T2217_.59.0658b29: 立レ號名二犢子部一。初談下未レ成二羅漢一時計上故
T2217_.59.0658c03: 假施二設我名一非二實我一也歟。故彼疏釋二彼論 T2217_.59.0658c04: 依蘊處界假施設名一云。謂我非二即蘊一非二離 T2217_.59.0658c05: 蘊一處界亦爾○但依二蘊等一假施設此義一名
T2217_.59.0658c08: 假名一則非二邪見一。犢子但計二假名一異二於外道一
T2217_.59.0658c11: 道已斷故。然今非即非離我依二邪思惟等一立二 T2217_.59.0658c12: 不可説藏一歟。若非二分別惑一何有二此義一。彼師 T2217_.59.0658c13: 釋難二決定一矣。了義燈第二云。要集云。有解。 T2217_.59.0658c14: 瑜伽四計唯有二分別一。此中第三倶生收。任運 T2217_.59.0658c15: 我執不レ計二即離一○今謂。瑜伽唯説二分別一。此 T2217_.59.0658c16: 論通レ二。此義可レ爾○又彼犢子却談二未レ得 T2217_.59.0658c17: レ聖時計一者如何。不レ許三異生身中起二分別見一 T2217_.59.0658c18: 由此。第三通叙通破。分別倶生於レ理爲レ勝。 T2217_.59.0658c19: 今謂。不レ爾若唯分別可レ順二論文一。彼立二五藏一 T2217_.59.0658c20: 我在二第五不可説藏一。豈倶生見作二是計一耶。 T2217_.59.0658c21: 又不レ得レ言二犢子部計却談二昔計一。非二據レ現計一。 T2217_.59.0658c22: 理亦不レ爾。宗輪論中現叙彼等同二計我一故。 T2217_.59.0658c23: 若爾無學如何更起二我執見一耶。答。如二前解一。
T2217_.59.0658c26: 中第三者唯識三計中第三非即非離我歟。 T2217_.59.0658c27: 今謂下者要集自義也。今謂不爾等燈師能 T2217_.59.0658c28: 破也。又犢子立二三聚一謂。有爲聚無爲聚非二 T2217_.59.0658c29: 聚也。五法藏時開二有爲聚一爲二三世一故非二 T2217_.59.0659a01: 聚是不可説藏也。又義。犢子所計我又法執 T2217_.59.0659a02: 也。無學執レ我大失故。故住心論云。唯蘊無我
T2217_.59.0659a05: 部計一云。今據二情解一妄謂爲レ我故叙破之一。實
T2217_.59.0659a08: 智。尚不レ知二自證一。況有漏心不レ知二自執一。於二自 T2217_.59.0659a09: 法執一謂爲二我執一。故雖レ謂レ我實是法執。如下彼 T2217_.59.0659a10: 瞿波阿羅漢一。作二聖教要實論一説有二我人一。而實 T2217_.59.0659a11: 法執也。若嘉祥意。以二有漏心一言二出俗一者。其 T2217_.59.0659a12: 義稍似二義燈釋一。然彼師意難二決定一。故且依二
T2217_.59.0659a15: 依蘊等假施設名者。於二法執一假施設我名一 T2217_.59.0659a16: 也。又今疏第二卷中。以二犢子有部兩種計一 T2217_.59.0659a17: 同二補特伽羅一。寧於二法執一非レ立二我名一乎 T2217_.59.0659a18: 非見非顯現者。抄云。心體向レ外名二能見相一。 T2217_.59.0659a19: 反似外境一名二能現相一。翻レ此名二非見非顯
T2217_.59.0659a24: 云二有識含靈一。是本有佛知見義歟。若爾成實 T2217_.59.0659a25: 論又小乘攝故。可レ屬二邊見聲聞一也。依レ之上 T2217_.59.0659a26: 牒レ文。至二非顯非顯現一爲二一具文一矣。或云。彼 T2217_.59.0659a27: 初釋意。彼釋各別牒釋。何屬二邊見一。就レ中云二 T2217_.59.0659a28: 今説不住諸法一。是局二經不住眼界等文一。不 T2217_.59.0659a29: レ及二非見等句一也。況約二十住心一時。既就二外道 T2217_.59.0659b01: 二乘等一明二心不可得義一。今文專約二法相三 T2217_.59.0659b02: 論一可レ明二心無相一歟。所謂本有佛知見性。三 T2217_.59.0659b03: 論悉有佛性之義。如是常理者。法相理佛性 T2217_.59.0659b04: 遍在之謂也。天台華嚴。同二初地淨菩提心一 T2217_.59.0659b05: 故。未三必爲二所遣一也。故大師以二今一段經文一 T2217_.59.0659b06: 證二第八心一。可レ思レ之。或又本有佛知見性者。 T2217_.59.0659b07: 天台四佛知見*義。如是常理者。如レ先三乘 T2217_.59.0659b08: 一乘。各擧レ初顯レ後。九種住心皆所遮遣故。但 T2217_.59.0659b09: 於レ爲二第八心證一者。且無相義一分同故。雖 T2217_.59.0659b10: レ證レ彼意終別。彼應佛四言離絶境。此法身如 T2217_.59.0659b11: 義遮情之説故。又爲二能所遣一無レ失。又安然
T2217_.59.0659b16: 知見等義。望今無相淨菩提心一。遮二有相世 T2217_.59.0659b17: 諦一也。凡有相者。皆是虚妄者。即此意歟 T2217_.59.0659b18: 又經中自説因縁者。或云。心不住已下一段 T2217_.59.0659b19: 因縁也。謂標二爲未悟者等一云二今復結言一。復 T2217_.59.0659b20: 字起盡可レ局二當段一也。私云。今此文局二當段一。 T2217_.59.0659b21: 下所以下文通二諸文一歟。所以然一者。大師以二
T2217_.59.0659b24: 云言一。今不レ爾故。准二上文一。何以故虚空相是 T2217_.59.0659b25: 菩提等文。明二次上文因縁一。今又可レ同レ彼矣。 T2217_.59.0659b26: 又今文。爲二未悟一重示故。更出二因縁一歟。次下 T2217_.59.0659b27: 一段雖レ徴二二文一。兼廣通二諸段一歟。三種無二 T2217_.59.0659b28: 義。同二自心尋求菩提及一切智之意故。又如 T2217_.59.0659b29: 上種種入清淨門自心尋求菩提義。通二上諸
T2217_.59.0659c03: 即是心等一耳 T2217_.59.0659c04: 離諸妄執亦無分別者。經云。離諸分別無分
T2217_.59.0659c08: 分別也。故疏上釋云。以レ無二妄執分別一。無分
T2217_.59.0659c11: 讀レ之。然守護經文上疏釋分明故。若無分 T2217_.59.0659c12: 別下。遮二細分別一歟。合二譬説畢竟淨故句一。遮二 T2217_.59.0659c13: 細分別一故畢竟淨也。文點云。若無分別。即是
T2217_.59.0659c17: 心虚空界等者。界者性義。非二世間空界色一。釋 T2217_.59.0659c18: 中云二虚空無垢一是也。即法性空理。若不レ爾 T2217_.59.0659c19: 者。何云二三種無二一。故守護經云。此虚空性即 T2217_.59.0659c20: 心性故。如二其心性一即菩提性。如二菩提性一即
T2217_.59.0659c25: 皆爲發明自心尋求菩提義等者。實範字
T2217_.59.0660a01: 界心即眞而假。眞故無二能所異一。假故悲爲二
T2217_.59.0660a04: 住心。云二一法界心一道無爲眞理一。即此意矣。 T2217_.59.0660a05: 雖因縁等者。或云。今文菩提心。爲二根究竟一 T2217_.59.0660a06: 作二因縁一也。私云。上文釋二見心實相一云。雖三復
T2217_.59.0660a09: 界心雖二因縁不生一。而不レ壞二因縁一。菩提心實相 T2217_.59.0660a10: 生也。以二不生一故無二能所生異一。以二不壞一故非二
T2217_.59.0660a15: 等一矣。守護經云。如レ是一切皆二以大慈大悲一
T2217_.59.0660a18: 云二滿足一矣 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。因二此文一明二三句大宗一也。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: 菩提已下至二此文。皆開示淨菩提心一也。心 T2217_.59.0660a23: 不レ在レ内幷非レ青非レ黄等開示菩提心一。故次 T2217_.59.0660a24: 下云一無量方便皆爲令知識其心一。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。除一大日經一其餘顯密諸經也。以二今 T2217_.59.0660a27: 經三句一攝諸經一。不レ可レ漏二顯密經一。故次如釋 T2217_.59.0660a28: 迦所説者。指二上一切修多羅一也。顯密諸經皆 T2217_.59.0660a29: 釋迦説故。故以二大日金剛頂一入釋教録一。以二 T2217_.59.0660b01: 釋迦説一例二三世佛説一也。但至二決了説一者。其 T2217_.59.0660b02: 中就二淺略一作二此説一也。或云。一切修多羅但 T2217_.59.0660b03: 顯經也。顯釋迦説。密法身談故。但不レ擧二金剛 T2217_.59.0660b04: 頂經等一者。彼又能開故。同二今經一不二別擧一也。 T2217_.59.0660b05: 金剛頂部中又説二三句一歟。故吽字義云。遮那 T2217_.59.0660b06: 經金剛頂經等説。菩薩人菩提心爲レ因。大悲
T2217_.59.0660b09: 中有二説文一歟。又一解云。金剛頂部雖レ有二其 T2217_.59.0660b10: 義一無二正説一故。皆爲二所開一而入二一切修多羅一 T2217_.59.0660b11: 也。守護經雖レ有二三句説一。釋迦説故又傳宣故 T2217_.59.0660b12: 猶爲二所開一也。如釋迦説等者。一切經有二顯 T2217_.59.0660b13: 密一中。於二顯中一以一釋迦説一而例餘佛説一也。智 T2217_.59.0660b14: 證指歸云。令案。横統之言無レ所レ不レ統。總 T2217_.59.0660b15: 十方三世一切修多羅同歸二於三句一。本自無二 T2217_.59.0660b16: 異轍一。明知在二一切經後。諸經猶レ文此經如 T2217_.59.0660b17: レ印。以二三摩地印一印二一切諸經一爲二法佛祕
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: レ是一切大小諸法。無レ非二此無相菩提心一故。今 T2217_.59.0660b23: 此經統開演説令レ知二同轍一。故言二一切修多羅 T2217_.59.0660b24: 意皆同在此也一。可レ知。一代諸經之根源祕藏
T2217_.59.0660b27: 諸經法故。且依二此釋一。我説諸法如レ是可レ訓
T2217_.59.0660c02: 者。約二守護經傳宣三句一而開二餘佛顯經一也。 T2217_.59.0660c03: 故又下釋中。以二法華及今經一爲二開會説一。可 T2217_.59.0660c04: レ思レ之。問。准二上文一。諸法者十二處三界等法。 T2217_.59.0660c05: 約二彼明心實相一故云二諸法如是知識其心一。若 T2217_.59.0660c06: 爾何云二諸經一。又今諸文皆明二菩提心實相一。何 T2217_.59.0660c07: 云二三句一乎。依レ之守護經云。我於二此諸菩 T2217_.59.0660c08: 薩等大衆之中一。説二如レ是法一爲レ淨二廣大菩提
T2217_.59.0660c11: 因畢。云二我説諸法如是一。非二開會義一乎。但守 T2217_.59.0660c12: 護經文。説字貫二下句一讀レ之。意云。如レ是大小
T2217_.59.0660c15: 句一故。又明二菩提心一三句大宗顯故 T2217_.59.0660c16: 建治元年六月比。於高野山一以二傳法會 T2217_.59.0660c17: 談義之次一。逐月馳筆畢。以二南都中川法 T2217_.59.0660c18: 泉房一令二清書一畢。同年八月上旬。於二醍 T2217_.59.0660c19: 醐寺中正院一加點畢。是則勵一初心之勸學一。 T2217_.59.0660c20: 爲二後生之資糧一而已
T2217_.59.0660c23: T2217_.59.0660c24: T2217_.59.0660c25: 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。於二五蘊一執二我 T2217_.59.0660c29: 我所一也。我者我身也。以二常一主宰義一名レ我 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 645 646 647 648 649 650 651 652 653 654 655 656 657 658 659 660 [行番号:有/無] [返り点:有/無] [CITE] |