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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 658 659 660 661 662 663 664 665 666 667 668 669 670 671 672 673 [行番号:有/無] [返り点:有/無] [CITE]
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 T2217_.59.0661a01: 也謂我見顛倒縁二非我五蘊一。邪推度執二常一 T2217_.59.0661a02: 主宰一也。次我所見者。以二餘法一屬二我身一也。餘 T2217_.59.0661a03: 法者。我器我瓔珞等僮僕等也。所者所屬。 T2217_.59.0661a04: 餘法屬二我物一故名二我所一也。餘法虚假無二自 T2217_.59.0661a05: 他所屬一。而顛倒推度執二我所一也。此我見我 T2217_.59.0661a06: 所見。是身見攝也 T2217_.59.0661a07: 若能執所執者。私案。能執者能遍計依他妄 T2217_.59.0661a08: 心也。所執者當情現境上所レ擧我我所歟。即 T2217_.59.0661a09: 遍計所執也。或又所遍計境歟。若爾能執所 T2217_.59.0661a10: 執。如レ次依他能取所取歟。即依他見相二分 T2217_.59.0661a11: 也。此二分離レ心無レ境。離レ境無レ心然離レ心有 T2217_.59.0661a12: レ境離レ境有レ心。是我我所能所取也。前二義 T2217_.59.0661a13: 中。所執爲二所遍計一。聖教無レ文。又爲二我我所一 T2217_.59.0661a14: 似二重言一。然上約二我名我有義一。顯二前我我所 T2217_.59.0661a15: 是所執一何失。例如三更擧二清淨我一矣。守護經
T2217_.59.0661a20: 能執一歟 T2217_.59.0661a21: 世尊前已廣説等者。前文中雖下廣約二十二處 T2217_.59.0661a22: 十八界等一明中心實相上。猶有二未レ解者一故。再略 T2217_.59.0661a23: 明二處界我我所等一也又五蘊法前未レ明故。今 T2217_.59.0661a24: 更開説也。故知。廣説者指二前心不在内已下 T2217_.59.0661a25: 文一歟。亦爲等者。此釋意釋成前我説諸法等 T2217_.59.0661a26: 決了義一也。非レ通二諸文一。所以上文中雖レ云二知 T2217_.59.0661a27: 識其心一。未レ云下歴二何法一知識其心上。故重約二三 T2217_.59.0661a28: 科等法一而明二決了義一也。故知。初釋不レ爲二開 T2217_.59.0661a29: 會説一也。後釋局二我説已下一故。爲二決了別説一 T2217_.59.0661a30: 也。初句云以下隨文釋。可レ通二二意一歟 T2217_.59.0661b01: 或説諸蘊和合中我不可得者。唯蘊無我義 T2217_.59.0661b02: 故。指二諸部小乘經一也。今經中若色若受想行 T2217_.59.0661b03: 識求不可得等文歟。諸法從縁生都無自性 T2217_.59.0661b04: 者。法空義故指二般若等諸大乘説一也。今經中 T2217_.59.0661b05: 一切分段中求不可得等文歟。分段者衆縁 T2217_.59.0661b06: 生義故。依レ之下疏云。乃至一切分段中求不 T2217_.59.0661b07: 可得者。即是摩訶般若等中。歴レ法廣明者是
T2217_.59.0661b12: 也 T2217_.59.0661b13: 然後爲説即心之印者。今此即心印有二三意一。 T2217_.59.0661b14: 一者法華經也故上釋指二法華一云。然後如來
T2217_.59.0661b17: 有二二節一。從レ如一切經中一至二更無別理也一者。 T2217_.59.0661b18: 先擧二小乘三乘漸次教一開會之一也。次從二但 T2217_.59.0661b19: 爲薄福一至二祕要之藏也一者。擧二法華開會一而 T2217_.59.0661b20: 示レ異二今經決了一也。所謂小乘三乘無二決了 T2217_.59.0661b21: 義一故。擧レ彼專述二開會義一故。云二彼言諸法實 T2217_.59.0661b22: 相者即是此經心之實相一也。又法華雖レ有二開 T2217_.59.0661b23: 會説一。異二今經決了一故。云二今經即不如是等一 T2217_.59.0661b24: 也。即與レ直其意異。大師釋云。餘教頓悟根熟
T2217_.59.0661b27: 故云二直約等一也。問。何以知二法華開會説一。又 T2217_.59.0661b28: 所牒經文未レ見二其義一耶。答。不能自信作佛 T2217_.59.0661b29: 之釋。正當二法華不自信作佛之文一。淨諸垢障 T2217_.59.0661c01: 之説。是轉二四諦方等一洗二人法垢穢一之意也。 T2217_.59.0661c02: 將護其心文。般若洮汰之謂也。時義契合然 T2217_.59.0661c03: 後爲説即心之印者。四十餘年機根調熟後。 T2217_.59.0661c04: 爲説二實相印一之義也。文義悉契二彼經一矣。但 T2217_.59.0661c05: 於經文無法華説者。經文約二未開阿含般若 T2217_.59.0661c06: 等一。雖レ明二決了義一。疏家爲レ欲レ顯三今經決了 T2217_.59.0661c07: 勝二法華一故。疏擧レ之歟。或大師以二法華一同二 T2217_.59.0661c08: 如實知自心一故。前段我説諸法如是句兼二法 T2217_.59.0661c09: 華一歟。疏家探二經意一今文釋レ之歟。二者即心 T2217_.59.0661c10: 印今經也。直令レ知二其心一即心義故。故疏釋
T2217_.59.0661c13: 者。遮二前漸次實相一。直約已下釋成即心印 T2217_.59.0661c14: 義一也。一切經中言不レ可レ簡二一乘一。況諸法無自 T2217_.59.0661c15: 性義。專當二花嚴經一故。智證疏抄釋二此文一云。 T2217_.59.0661c16: 今案以レ此明見二一切諸經漸次開實一。久默斯 T2217_.59.0661c17: 要之言。竝可レ入二此漸次之門一。今此經中歴二大 T2217_.59.0661c18: 小諸法開示實相眞實一故爲二頓覺成佛入如
T2217_.59.0661c21: 心義也。淨諸垢障等。約二陰界入方便一令レ知二識 T2217_.59.0661c22: 其心一義。時機契合者。出生義云。大種姓根法
T2217_.59.0661c25: 示下爲二今經方便一之義上也。故上釋云。釋迦如 T2217_.59.0661c26: 來及三世佛所説法。無レ非レ爲二此三句一。究竟同
T2217_.59.0662a02: 行一故。大師又以二天台同二淨菩提心一故。以二 T2217_.59.0662a03: 小乘三乘一爲二所開一也。三義中前二義爲レ勝 T2217_.59.0662a04: 矣 T2217_.59.0662a05: 謂若分段者總擧從縁生法者。問。分段變易 T2217_.59.0662a06: 聖教常言。若言所レ顯。對二若顯色等一擧二分段 T2217_.59.0662a07: 生死一也。況下文擧二我我所等一。又處界攝二無 T2217_.59.0662a08: 爲一。彼等非二縁生法一。若爾何何爲二總句一乎。 T2217_.59.0662a09: 答。結文既云二一切分段中一。非二隨一一也。況復 T2217_.59.0662a10: 守護經云。謂此心性二於一切相一若形若顯等 T2217_.59.0662a11: 文。大師以二今經文一同二彼文一。然於一切相文。 T2217_.59.0662a12: 當二今謂若分段句一。一切相言豈非二總句一。疏 T2217_.59.0662a13: 釋二以法待因縁生必有差別相故一。即此意矣。 T2217_.59.0662a14: 但若言可レ讀二如訓一也。又我我所於二縁生法一 T2217_.59.0662a15: 所レ起故。無爲依他所依故。且屬二衆縁生一歟。 T2217_.59.0662a16: 或性宗以上爲無爲體一故。能迷妄心亦云二 T2217_.59.0662a17: 遍計所執一故云二縁生一歟。或約二多分一就二依 T2217_.59.0662a18: 他下爲二總句一歟 T2217_.59.0662a19: 當知一切色塵等者。有二二意一。一者顯形外云二 T2217_.59.0662a20: 一切色塵一。是表色也。取捨屈伸等非レ一故云二 T2217_.59.0662a21: 一切一。是解二經境界句中一。問。表色是有情攝。 T2217_.59.0662a22: 合掌打縛等令三表示内心一故。故慈恩釋云表
T2217_.59.0662a29: 非情者指二顯形。非レ解二境界句一。況上既釋二六 T2217_.59.0662b01: 塵一。法境中有二心心所法一。寧但云二非情一乎。聲 T2217_.59.0662b02: 字義釋出二三色證一故。境界句通二六塵一故。且 T2217_.59.0662b03: 除レ之也。又内身者。頌疏十一云。第二内外 T2217_.59.0662b04: 門。自身名レ内。所餘他身非情名レ外。或約二十
T2217_.59.0662b09: 等有二發心修行義一故云レ爾。二者青黄長短等 T2217_.59.0662b10: 二十種色。對二顯形一云二一切色塵一也。其體雖
T2217_.59.0662b13: 法境中今取二極略極迥等一。而非レ取二心心所 T2217_.59.0662b14: 等一歟。下五蘊有情故。情非情相對。若不レ爾 T2217_.59.0662b15: 似二繁重一歟。守護經云。謂此心性於二一切相一。 T2217_.59.0662b16: 若形若顯若復色蘊受想行識。若復色塵聲 T2217_.59.0662b17: 香味觸。若有執受若無執受。若十二入若十
T2217_.59.0662b20: 可レ思レ之。或書寫誤歟。般若寺抄云。蘊處界 T2217_.59.0662b21: 中及三界男女顯色形色迥色表色中。皆不
T2217_.59.0662b24: 乃至現在一念識者。問。今此一念者。妄心歟 T2217_.59.0662b25: 眞心歟。答。可二妄心一歟。所以然一者。凡今宗意 T2217_.59.0662b26: 雖下直約一諸法一令丙識乙其心甲。爲レ令二觀レ心易成。 T2217_.59.0662b27: 且指二一念妄心一也。謂於二三科簡却界入一。復 T2217_.59.0662b28: 於二五蘊中。除四蘊取識蘊一。從レ麁至レ細漸略 T2217_.59.0662b29: 義豈眞心乎。又蘊不攝無爲性相所判故。天 T2217_.59.0662c01: 台指要釋二一念三千一云。的指二一念一。即三法 T2217_.59.0662c02: 妙中特取二心法一也。應レ知心法亦就レ迷就レ事
T2217_.59.0662c05: 假也。縁生無性故即空也。此空有即不二故 T2217_.59.0662c06: 即中也。此三諦遠離斷常一異等戲論一故。云二 T2217_.59.0662c07: 遠離戲論一也。此三諦即字有空不生三義 T2217_.59.0662c08: 故。云二至於本不生際一也。此一念三諦義同二天 T2217_.59.0662c09: 台一念三千一。故大師以二如實知自心一證二第八
T2217_.59.0662c12: 千中生陰二千一爲レ正。國土一千屬レ依。依正 T2217_.59.0662c13: 既居二一念一心一。豈分二能所一。雖レ無二能所一依正
T2217_.59.0662c16: 依圓一不レ通レ我歟。百法論云。何等一切法。云
T2217_.59.0662c19: 矣 T2217_.59.0662c20: 如長爪梵志等者。智論第一云。舍利弗舅 T2217_.59.0662c21: 摩訶倶絺羅。與レ姉論義不レ如レ婦。倶絺羅思 T2217_.59.0662c22: 惟。非二姉力一必懷二智人一。未レ生乃爾。及二生長一如 T2217_.59.0662c23: 何生二憍慢心一。出家作二梵志一入二南天竺一。始讀二 T2217_.59.0662c24: 經書一自誓願言。我不レ剪レ抓讀二十八種經書一。 T2217_.59.0662c25: 人見二抓長一號二長爪梵志一。是人以二種種經書智 T2217_.59.0662c26: 惠力一故。摧伏諸論師一已直向二佛所一。面語レ佛 T2217_.59.0662c27: 言。瞿曇我一切法不レ受。佛問二長爪一。汝一切 T2217_.59.0662c28: 法不レ受。是見受不。佛所質義。汝已飮二邪見 T2217_.59.0662c29: 毒一言二一切法不受。是見汝受不。爾時長爪 T2217_.59.0662c30: 梵志。如下好馬見二鞭影一即覺上便著二正道一。愧慚 T2217_.59.0663a01: 低頭如レ是思惟。佛置二我兩處負門中一若我 T2217_.59.0663a02: 説二是見我受一。是負處門麁故衆多人所二共知一。 T2217_.59.0663a03: 云何自言三一切法不レ受今受一是見一。此現前妄 T2217_.59.0663a04: 語。是麁負處門。衆人所二共知一。第二負門細。 T2217_.59.0663a05: 我欲レ受レ之以三少有二知者一故作二是念一已答レ佛 T2217_.59.0663a06: 言。瞿曇一切法不レ受。是見亦不レ受。佛語二梵 T2217_.59.0663a07: 志一。汝不レ受二一切法一。是見亦不レ受則無所レ受。 T2217_.59.0663a08: 與二衆人一無レ異。何生二憍慢一。長爪自知二負處一即
T2217_.59.0663a11: 處故擧二不受答一。今約二彼意許一故而二受是 T2217_.59.0663a12: 見一。論云二我顯受之一。可レ思レ之 T2217_.59.0663a13: 今亦如是取著觀空等者此文有二二意一。一云 T2217_.59.0663a14: 以前外道清淨計一類例長爪見一也。如者譬 T2217_.59.0663a15: 喩義也。疏第二。以三觀空智惠不レ離二斷常一同一
T2217_.59.0663a18: 空智一歟。然二義中前義爲レ勝。生是清淨想者 T2217_.59.0663a19: 依二經清淨文一故彼豈行者想乎。況長爪見不 T2217_.59.0663a20: レ計二涅槃一之故。即於二以下一明二行者觀心一也」 T2217_.59.0663a21: 即是摩訶般若等者。釋二經乃至言一也。上雖 T2217_.59.0663a22: レ擧二我我所二科法一未レ示二六度萬行等一故
T2217_.59.0663a26: 云二六度等讓彼矣一。如於陰界入等文非レ指二般 T2217_.59.0663a27: 若所明一乎。答。陰界入義亦雖二大品所明。彼 T2217_.59.0663a28: 義既讓二毘曇一故。今以レ彼爲例而指二大品六 T2217_.59.0663a29: 度萬行一也。當知句端此意矣。況所牒既乃至 T2217_.59.0663b01: 以下句。不レ可レ通二上三科一也。一切分段句雖 T2217_.59.0663b02: レ通二三科一。今約二六度萬行邊一故。一切總持三 T2217_.59.0663b03: 昧者疏第十二云。百八三昧五百陀羅尼門
T2217_.59.0663b06: 者。外道謂二世間一爲二常樂我淨一爲レ四。二乘謂二
T2217_.59.0663b13: 復次如聲聞等者。或云。此文大分二二段一。謂祕 T2217_.59.0663b14: 密頓悟二門也。上文雖レ明二此意一未レ分二祕密 T2217_.59.0663b15: 頓悟二門一故。今更分別此二義一也。或云。此
T2217_.59.0663b19: 得一。或説三諸法從レ縁生都無二自性一。彼言二諸法
T2217_.59.0663b22: 也。未二必開會義一矣。所以對二聲聞我不可得一 T2217_.59.0663b23: 而明二眞言心不可得一又對二三乘漸修一而顯二眞 T2217_.59.0663b24: 言頓悟一也。或又次上釋陰界入義讓二毘曇一六 T2217_.59.0663b25: 度萬行等指二般若一。今釋對二毘曇一顯二祕要義一 T2217_.59.0663b26: 對二般若一示二頓悟旨一矣。戒定智惠者般若所 T2217_.59.0663b27: 説六度等故。問。不可得言雖レ同我與レ心其體 T2217_.59.0663b28: 別。何爲二例准一乎。答。心上執遮レ之准二我不可 T2217_.59.0663b29: 得一歟。猶如二三無性一矣。問。依圓無性空二其 T2217_.59.0663c01: 體若爾今又心體可レ空乎。答。彼無性體空執 T2217_.59.0663c02: 空兩門諍歟。然雖二體空一所遣是所執故。今又 T2217_.59.0663c03: 遮情門故。當二執空義一歟。若約二第四重無相一 T2217_.59.0663c04: 者體空義何無矣
T2217_.59.0663c07: 在二見道位中一。法眼淨又見道得益故。倶舍云。 T2217_.59.0663c08: 修道位中近二菩提位助レ覺勝故説二七覺増一。 T2217_.59.0663c09: 見道位中速疾而轉道行勝故説二八聖道増一
T2217_.59.0663c14: 法眼淨小乘得益。何下云三大菩提道中得二法 T2217_.59.0663c15: 眼淨一乎。答。法華經既有二法眼淨益一。何但小 T2217_.59.0663c16: 乘矣。今經意初地法明道云二法眼淨一。除蓋障 T2217_.59.0663c17: 三昧云二遠塵離垢一歟。又設雖三法眼淨非二法 T2217_.59.0663c18: 明道一。此位得二彼益一歟。疏下文中以初地法 T2217_.59.0663c19: 明道一類二聲聞見道一。故嘉祥義疏云。法眼淨有 T2217_.59.0663c20: レ二。一者小乘是初果。二大乘是初地。此難
T2217_.59.0663c25: 眼淨一。是小乘而聞二大乘一。作レ悟二小果一者。有レ人
T2217_.59.0664a01: 者顯三乘一乘菩薩也。一乘又經二遠劫一故。故
T2217_.59.0664a05: 乘密云二一乘一。故疏第九云。略説法有二四種一。
T2217_.59.0664a10: *故疏第二釋二第二劫行一云。人法二空之相
T2217_.59.0664a13: 頼耶一乃至覺二自心一時。約二心之影像本不生一
T2217_.59.0664a16: 疏等意約二天竺流傳宗一故不レ許顯一乘一歟。 T2217_.59.0664a17: 私云。漸頓雖レ異所到一處。故第二卷云。舟車
T2217_.59.0664a21: 自心一而漸次實相門故云二心影像一無レ失。又 T2217_.59.0664a22: 三乘者小乘三乘一乘也。例如レ云二通達三乘一 T2217_.59.0664a23: 矣。心之影像者相似觀智。是初地淨菩提心 T2217_.59.0664a24: 眞證觀智之影像故歟。猶如三釋論三賢相似 T2217_.59.0664a25: 觀智菩薩云二幻化影像菩薩一。今名二即心幻一即 T2217_.59.0664a26: 此意矣。又義。三乘教談二諸識所變影像一故 T2217_.59.0664a27: 云レ爾也 T2217_.59.0664a28: 入佛智惠有無量方便門等者。顯密相對也。 T2217_.59.0664a29: 下文擧レ喩中。冶人消レ石成レ金。神通者土木 T2217_.59.0664b01: 即成レ金。此意矣故守護經釋云。凡餘顯家入二 T2217_.59.0664b02: 佛智惠一有二無量方便門。今此宗菩薩直以二淨 T2217_.59.0664b03: 菩提心一爲門。若入二此門一即是初入二一切如
T2217_.59.0664b06: 經法明道一也。一切如來境界者。彼經一切智 T2217_.59.0664b07: 智諸佛境界。甚深三昧即今經除蓋障三昧 T2217_.59.0664b08: 也 T2217_.59.0664b09: 如彌勒開樓閣門等者。出二華嚴經中一具如二先 T2217_.59.0664b10: 引一 T2217_.59.0664b11: 生大惠光明等者。三句釋二法明道三字一也。謂 T2217_.59.0664b12: 法者所照法性。明者能照智明也。行者起二大 T2217_.59.0664b13: 惠一而照二法性一。是行者所修行也。以二此行一見二 T2217_.59.0664b14: 古佛所行之道一故。故起信論云。謂一切諸
T2217_.59.0664b17: 明道者。心是能照智體也。心即明也。持業立 T2217_.59.0664b18: レ名心名之道故。意取レ道故。爲二所照一也。彼上 T2217_.59.0664b19: 文凡夫二乘不レ見二古佛所行路一。簡レ彼而云 T2217_.59.0664b20: レ見二心明道一故知意取一道也。今三字各別釋 T2217_.59.0664b21: 故以レ明爲二能照一耳。或心法並擧故疏第五 T2217_.59.0664b22: 云。若入二此淨菩提門一則見二心法明道一。所謂
T2217_.59.0664b25: 諸佛所行之道。謂此菩薩淨菩提心。以レ覺二心 T2217_.59.0664b26: 自本不生際一故。其心能生普照二法性一。以二大 T2217_.59.0664b27: 惠光明一而見二諸佛所行之道一。故其心名二法
T2217_.59.0664c01: 明道一即得二除蓋障定一故。云二煩惱業苦皆悉除 T2217_.59.0664c02: 滅一歟。問。經云。菩薩住此修學等一。疏云二小用 T2217_.59.0664c03: 功力等一住二法明道一。後更修而非レ云レ得二三昧一 T2217_.59.0664c04: 耶。答。除蓋障定名依レ除二五蓋障一。然五蓋障 T2217_.59.0664c05: 或云二不入佛法一或云二不得聽法一。若不レ除二彼 T2217_.59.0664c06: 障一云何得二法明道一。又明暗相違法。住二法明 T2217_.59.0664c07: 道一位蓋障猶存。但經疏文者雖二定惠倶時一且 T2217_.59.0664c08: 約二三昧邊一爲レ顯二頓悟義一遮二如常遠劫漸修一 T2217_.59.0664c09: 云二不久小功一也。故經下文云。住二此除一切 T2217_.59.0664c10: 蓋障一菩薩信解力故不二久勤修一滿足一切佛
T2217_.59.0664c13: 釋云若諸菩薩如レ是了知即得レ成二就第一清
T2217_.59.0664c22: 嚴住心也。若配二餘教一者等覺位行相耳。問。 T2217_.59.0664c23: 以レ何可レ知二此等覺位一也。答。即説二五障一也。
T2217_.59.0664c26: 分證位也。第二卷中菩提心爲因判二初地一。故 T2217_.59.0664c27: 又第七釋云。到修行地即是淨菩提心初法
T2217_.59.0665a01: 蓋障三昧一位一云。得一此三昧一者名爲地前三
T2217_.59.0665a06: 終譬二從妄起煩惱業苦一。又合中八萬四千煩 T2217_.59.0665a07: 惱也。從二以明燈一至二塗相一譬二菩薩住此道時一。 T2217_.59.0665a08: 合中因淨至二三昧一是也。從二其人一至二喜樂一譬二 T2217_.59.0665a09: 清淨除滅一也。合中見八萬至二門故一是也。合 T2217_.59.0665a10: 中小用功力者釋二經修學不久勤苦一。合三譬中 T2217_.59.0665a11: 良醫診之引至二傷處也。但彼知識教誘此自 T2217_.59.0665a12: 修行功。自他雖レ異倶除障法明縁力也。故知 T2217_.59.0665a13: 准二譬説意一小功力是非二法明以後之行一也」 T2217_.59.0665a14: 是中障有五種等者。此五障釋二經一切蓋障一 T2217_.59.0665a15: 也。故知一切蓋障言通二五障一總名也。然理趣
T2217_.59.0665a18: 中三也。若爾四障歟。或總別合論實三障歟。 T2217_.59.0665a19: 般若寺抄五障中注二前三一云。以上煩惱障也。
T2217_.59.0665a22: 五障雖二一人所具一。且令二人易知故約二別人一
T2217_.59.0665a25: 邊一立レ之後二障依二等流増上果開レ之歟。謂 T2217_.59.0665a26: 法障不レ得レ聽レ法。依二障法之縁一。第五妨レ修二般 T2217_.59.0665a27: 若依レ差二他道機一。皆今生果似二前業一故。故唯 T2217_.59.0665a28: 識疏第八云。或似先業後果隨轉者。即無記 T2217_.59.0665a29: 果與自業一相似與二不善一爲二同類一也。唯此 T2217_.59.0665b01: 一法非レ餘。皆是假説。實増上果。然假名二等 T2217_.59.0665b02: 流一。非二同性果一故。以三異性法非二同類一故。由 T2217_.59.0665b03: レ令二他命短一自命亦短相似之義假名二等流一
T2217_.59.0665b06: 所感故。故知實是生障攝理趣釋中以二法障一 T2217_.59.0665b07: 攝一餘二障一開合隨一宜歟。又依二華嚴地持等一 T2217_.59.0665b08: 約二引滿果一開立歟 T2217_.59.0665b09: 謂根本煩惱等者。疏第二云。由二無明一故生二
T2217_.59.0665b13: 成二八萬四千一也。倶舍論。以二十煩惱一爲レ本展 T2217_.59.0665b14: 轉開増成二八萬四千一也 T2217_.59.0665b15: 造諸重罪者。疏第十七云。如三聲聞有二四重 T2217_.59.0665b16: 禁戒一於二此中一乃至是偸蘭遮非二重禁一也○ T2217_.59.0665b17: 如前三世無障礙戒中。先令レ不レ捨二三寶一又
T2217_.59.0665b23: 未發心眞言行人不レ可レ犯二四重一矣 T2217_.59.0665b24: 無暇之身者。八無暇之身也。即八難也。故梵 T2217_.59.0665b25: 網古迹下云八難者有説八無暇也。謂三惡 T2217_.59.0665b26: 趣北州長壽天生盲生聾世智辨聰佛前佛 T2217_.59.0665b27: 後。彼無一修道一故名二八無暇一亦名爲レ難。彼是
T2217_.59.0665c01: レ間。無二佛道修行之餘暇一義歟。無垢稱經第 T2217_.59.0665c02: 五云。七以説除八無暇法普攝一切無眼有
T2217_.59.0665c06: 問レ義正憶念上。説法人懈惰不レ欲二爲説一。當レ知 T2217_.59.0665c07: 是菩薩摩訶薩摩事也。須菩提。説法之人心 T2217_.59.0665c08: 不二懈惰一欲レ令三書持般若波羅蜜一聽法者不 T2217_.59.0665c09: レ欲レ受レ之。二心不レ和。當レ知是爲二魔事一○釋 T2217_.59.0665c10: 云。一切有爲法因縁和合故生。衆縁離則無 T2217_.59.0665c11: ○聽法人信等五善根發故欲下書二持般若一乃
T2217_.59.0665c14: 知者修二般若一也。今障レ彼故云所二知障一歟。聽 T2217_.59.0665c15: 聞正法是十法行隨一。故中邊論云。講説聽 T2217_.59.0665c16: 聞讀誦書寫供養轉施思惟受持修習十修法
T2217_.59.0665c19: 欲レ令三書持般若一。弟子信等五善根鈍不レ發 T2217_.59.0665c20: 故著二世間樂一故不レ欲二受書持乃至正憶念一。 T2217_.59.0665c21: 少多聽受讀誦不レ能二究竟成就一故。但名二聽
T2217_.59.0665c24: 魔事品一也。例如二淨影之釋云三七漏之義如二 T2217_.59.0665c25: 七漏經一。涅槃經説二七漏一故云レ爾耳 T2217_.59.0665c26: 去來睡寤等者。問。睡眠是第六識有漏心相 T2217_.59.0665c27: 應法。淨菩提心第八無漏心。何倶起。又昧 T2217_.59.0665c28: 略爲レ性障觀爲レ業。豈與二大惠一倶起。又唯欲 T2217_.59.0665c29: 界繋法非二定相應一。何與二除障三昧一相應。又
T2217_.59.0666a03: 不二倶起一矣。餘師釋非二今五蓋障一歟。准二相宗 T2217_.59.0666a04: 八地已上第六識純無漏一。七地以前通二有漏 T2217_.59.0666a05: 心一故可レ有二睡眠一歟。智論七十三明二阿毘拔 T2217_.59.0666a06: 致菩薩一云。復次須菩提。菩薩摩訶薩乃至夢
T2217_.59.0666a09: 歟 T2217_.59.0666a10: 即與諸佛菩薩同等住者。謂初地淨菩提心 T2217_.59.0666a11: 位得二佛智一分一故云レ爾。故釋論云。初地菩 T2217_.59.0666a12: 薩内得二正智一外得二後智。一分智用與二如來一
T2217_.59.0666a15: 也。尤可レ約二智體一也。況菩提心論明二十六大 T2217_.59.0666a16: 生。又約二月體圓闕一耶。答。若依二月體無増減 T2217_.59.0666a17: 義一。具縛猶同等。何云二分同一。次下然亦明漸漸
T2217_.59.0666a20: 菩提心論。彼約二月體増減一故云二圓滿無礙一。 T2217_.59.0666a21: 今云二明漸漸増一。彼此意殊歟。或又彼論云。其
T2217_.59.0666a24: 下譬分滿倶擧法但示二究竟一。法譬互顯歟。或 T2217_.59.0666a25: 又亦字所レ顯體位許二一分明用一歟。或云。若 T2217_.59.0666a26: 約二本有邪定猶具始覺智用起時本覺智體 T2217_.59.0666a27: 分顯故。體用倶得一佛名一歟。或理云レ體智總 T2217_.59.0666a28: 爲レ用歟 T2217_.59.0666a29: 乃至第十五日等者。智論九十四云。如二月 T2217_.59.0666b01: 十五日一。雖二同爲月。十四日不レ能レ令レ動二大海 T2217_.59.0666b02: 水潮一。菩薩亦如レ是。雖レ有レ實二智惠清淨一。不能 T2217_.59.0666b03: 具足諸佛法故不レ能レ動二一切十方衆生一。月 T2217_.59.0666b04: 十五日光明盛滿時能令二大海水潮一。菩薩成 T2217_.59.0666b05: 佛亦如レ是。放二大光明一能照二十方國土衆生一
T2217_.59.0666b10: 界是大小乘所判。且就二欲界一判二三十六處一 T2217_.59.0666b11: 歟。倶舍論云。地獄傍生鬼人及六欲天名
T2217_.59.0666b14: 外開二八中州一故成二三十六處一。具如二先辨一矣」
T2217_.59.0666b20: 也 T2217_.59.0666b21: 如釋論道種智中廣明者 T2217_.59.0666b22: 非但意根等者。上云下復由二意根淨一解中語言
T2217_.59.0666b26: 兼レ下故。或前文復由意根淨者非レ不二互用一 T2217_.59.0666b27: 故重釋成也。或今經不レ立二地前位一故初地 T2217_.59.0666b28: 皆得歟。法華論云。諸凡夫人以二經力一故得二 T2217_.59.0666b29: 勝根用一。未レ入二初地位一乃至一一根中悉能
T2217_.59.0666c04: 六根從二初住一得レ之。今教不レ立二地前一故初地 T2217_.59.0666c05: 得レ之歟。問。諸根互用方如何。答。唯識樞要 T2217_.59.0666c06: 有二二師義一。初師又有二二義。一云一一識體
T2217_.59.0666c14: 復次如上所説等者。此爲レ釋二經文諸佛護持 T2217_.59.0666c15: 句一云二復次一也。但六徳次第相釋。是預二諸佛 T2217_.59.0666c16: 外護レ專依レ具二内徳一故。悉唱二上内徳一而爲二外 T2217_.59.0666c17: 護來由一故。非レ爲三重顯二上六徳鉤鎖一歟。或 T2217_.59.0666c18: 又成レ前起レ後歟 T2217_.59.0666c19: 發五神通者。問。法明道菩薩五蓋三妄已斷。 T2217_.59.0666c20: 何但五通不レ發二漏盡通一。依之大品經往生品
T2217_.59.0666c23: 何教一謂於二自乘果一可レ得二漏盡一故。依レ之疏第 T2217_.59.0666c24: 十二云。此五通即是八地菩薩自在之用。比二
T2217_.59.0667a01: ○現身獲二得五神通一漸次修練不レ捨二此身一進
T2217_.59.0667a04: 六漏盡通有二二種一。一漏習倶盡二漏盡而習 T2217_.59.0667a05: 不盡。習不盡故云三皆得二五通一。漏盡故云住二
T2217_.59.0667a08: 實是五通。習未盡故。當レ知案二顯密諸經論 T2217_.59.0667a09: 意一於二因位一不レ可レ得二六通一。但二乘得二六通一 T2217_.59.0667a10: 約二自教談一也。依二人執漏盡一故 T2217_.59.0667a11: 復次行者以内具等者。自下釋二經雖處生死 T2217_.59.0667a12: 等文一也。此文鉤鎖上文一作レ釋此菩薩内具二 T2217_.59.0667a13: 六徳一外被二諸佛護持一故。處二生死一不レ染二煩 T2217_.59.0667a14: 惱一而成二利衆生事一也。常在無間獄中者容有 T2217_.59.0667a15: 説歟。例如三論中云二常在人天及乃至身命 T2217_.59.0667a16: 而不悋惜一。或云。處於生死而無染著等者金 T2217_.59.0667a17: 剛薩埵五祕密曼荼羅也。今淨菩提心即初 T2217_.59.0667a18: 地金剛薩埵位故。處於生死是不住涅槃義。 T2217_.59.0667a19: 而無染著者不住生死也。同一月輪同一蓮 T2217_.59.0667a20: 臺更問矣 T2217_.59.0667a21: 住無爲戒者。疏第十八云。有爲戒者此是修 T2217_.59.0667a22: 行方便一故云二有爲戒一也。然無爲戒者即是本 T2217_.59.0667a23: 性戒非二是修成一。對レ此有二所行方便一故言二有
T2217_.59.0667a26: 淨レ身故須行レ之。尸羅。二者沒栗多。尸羅 T2217_.59.0667a27: 戒有レ二。謂本性戒及制戒也。性戒謂淨二諸 T2217_.59.0667a28: 根一。今沒栗多須二成就一故制レ之也○是長時所
T2217_.59.0667b02: 須レ持。今持明戒梵語沒栗多。此譯云二制戒一。
T2217_.59.0667b05: 者今制戒*歟。無爲戒是性戒。故十八云。由下 T2217_.59.0667b06: 住二有爲一具中惠方便上能得二如來無上吉祥無
T2217_.59.0667b12: 提心豈有爲乎。況今制戒云二有時願之戒一。然 T2217_.59.0667b13: 疏第五釋二三昧耶戒一云。又對三二乘律儀有二
T2217_.59.0667b16: 梵云尸羅是清冷義也者。疏第五云。若尸羅
T2217_.59.0667b19: 靜一○是則由二大慈悲行願一故自然離二十不善 T2217_.59.0667b20: 心離二十不善業一即受二調伏戒一。由離二其怨心一 T2217_.59.0667b21: 故心中得二心清涼寂靜是則尸羅之戒。亦是
T2217_.59.0667b24: 尸羅非。尸羅惡名二惡尸羅一。古人解曰。尸羅
T2217_.59.0667b27: レ警策三業一遠離縁非一明二其因一也。如二古所 T2217_.59.0667b28: 傳一防レ非禁レ惡以解二於戒一然戒通二善惡一。律儀 T2217_.59.0667b29: 亦然。不レ可三偏擧以釋二戒義一。如二經論中一多從二
T2217_.59.0667c03: 律儀一以レ殺爲レ戒。但對レ境名レ戒。通禁名二律
T2217_.59.0667c06: 師釋就二善戒一故勿レ違二諸義一耳。戒序疏中各 T2217_.59.0667c07: 出二二梵名一。尸羅名同。南山釋中出二三名一。序 T2217_.59.0667c08: 二名外擧二波羅提木叉一。疏中沒栗多餘師釋 T2217_.59.0667c09: 無耳 T2217_.59.0667c10: 如是獲得除蓋障三昧時等者。疏第十七云。 T2217_.59.0667c11: 又定惠等合爲レ一。名爲二等引一。能住二如レ此眞
T2217_.59.0667c14: 昧一是尸羅故引之 T2217_.59.0667c15: 要由白四羯磨者。羯磨經云。白四羯磨三十
T2217_.59.0667c23: 某甲從某甲一求レ受二具足戒一。此某甲今從レ僧 T2217_.59.0667c24: 乞レ受二具足戒某甲爲一和尚一。某甲自説三清淨 T2217_.59.0667c25: 無二諸難事一。年滿二二十一。三衣鉢具。若僧時到 T2217_.59.0667c26: 僧忍下聽授二某甲具足戒一某甲爲中和尚上。白如 T2217_.59.0667c27: レ是。大徳僧聽。此某甲從二某甲一求レ受二具足戒一。 T2217_.59.0667c28: 此某甲今從レ僧乞レ受二具足戒一。某甲爲二和尚一。 T2217_.59.0667c29: 某自説三清淨無二諸難事一。年滿二二十一。三衣鉢 T2217_.59.0668a01: 具。僧今授二某甲具足戒一某甲爲二和尚一。誰諸 T2217_.59.0668a02: 長老忍下僧與二某甲一授二具足戒一某甲爲中和上上
T2217_.59.0668a07: 不忍者説一三度説云二三羯磨一也。古師第三羯 T2217_.59.0668a08: 磨之説字時云レ發二戒體一也。新師如是持之 T2217_.59.0668a09: 持下云二得戒一也 T2217_.59.0668a10: 方始得生等者。聲聞戒是作二一白三羯磨一。第 T2217_.59.0668a11: 三羯磨時始得二戒體一。然方便守護而至二盡形 T2217_.59.0668a12: 壽一。壽盡戒體隨亡。若犯不レ至二盡壽一。或污戒 T2217_.59.0668a13: 或捨戒污捨者。或云。戒體雖二相續一不二増 T2217_.59.0668a14: 長一云二污戒一。戒體已失不二相續一云二捨戒一*也。 T2217_.59.0668a15: 或云。戒體雖二相續一不二増長一云二捨戒一。衰微 T2217_.59.0668a16: 云二污戒一也。彼顯乘菩薩戒雖レ盡二未來際一若 T2217_.59.0668a17: 有二犯縁一污捨。又有二始得一。今無爲戒是本性 T2217_.59.0668a18: 戒而非二師受一故云二不由他得一。非三始發二無表一 T2217_.59.0668a19: 故云二非造作法一也。若雖レ有二犯縁一更無二污捨一 T2217_.59.0668a20: 故云二常無失犯一。故下疏云二三世無障礙智戒一 T2217_.59.0668a21: 也。問。大小顯密諸戒受持作法是同。所以三 T2217_.59.0668a22: 種戒同對二五師一受レ之。和尚羯磨教授證戒同 T2217_.59.0668a23: 法也。但聲聞具戒依二現前僧一而受レ之。顯菩
T2217_.59.0668a26: 爲二教授十方諸佛爲二證戒一十方菩薩爲二同
T2217_.59.0668b01: 然後爲授二三世無障礙智戒一。此受二菩薩戒一
T2217_.59.0668b06: 自然智故法然本具戒。故疏第五云。然佛戒
T2217_.59.0668b09: 持作法一耳。又疏第十七云。此本性戒自然合
T2217_.59.0668b14: 證無漏清淨法戒一方可レ入二禪門一。入二禪門一已 T2217_.59.0668b15: 要須レ誦二此陀羅尼一。陀羅尼者究竟至極同二於 T2217_.59.0668b16: 諸佛乘法一悟入一切智海一。是名二眞法戒一也。 T2217_.59.0668b17: 此法祕密。不レ令二輒聞一。若欲レ聞者先受二一陀
T2217_.59.0668b21: 清淨戒者發菩提心戒即佛性三昧耶戒歟。 T2217_.59.0668b22: 准二此釋一。十重禁即似レ非二三昧耶戒一矣。又疏 T2217_.59.0668b23: 第十七云。如二三世無障礙戒中一先令レ不レ捨二 T2217_.59.0668b24: 三寶一又令レ不レ捨二菩提之心一。此即菩薩眞四 T2217_.59.0668b25: 重禁也。若菩薩不レ生二如レ是心一捨二離於佛一。
T2217_.59.0668b28: 云何十耶。其四如二前所説一。更有二六重一也。幷
T2217_.59.0668c02: 未レ詳。又灌頂文云。如三聲聞菩薩戒有二四重 T2217_.59.0668c03: 十重一。三昧耶戒亦有レ之。然其名同義趣 T2217_.59.0668c04: 別。何者聲聞菩薩四重如レ常。今此戒四重者
T2217_.59.0668c08: 云レ戒或云レ智或云レ定無レ違。故疏中或云二法 T2217_.59.0668c09: 佛自然智一或云二能住等引即住佛戒一又云二四 T2217_.59.0668c10: 重禁等一也。又菩提心論云。勝義行願三摩地
T2217_.59.0668c13: 名二三昧耶一。唐翻二平等一。言二平等一者身語心三
T2217_.59.0668c16: 業畢竟不生法性自爾常無中動作甲。是名二無爲
T2217_.59.0668c19: 三密平等即戒體。依二法不平等一故起レ惡。三 T2217_.59.0668c20: 密平等故衆惡即徳云レ戒歟。但戒序釋者且 T2217_.59.0668c21: 爲レ別二三學一一往釋歟。非レ謂レ不二令戒攝一也。 T2217_.59.0668c22: 戒序四重十重名同義別者四重及十重數名 T2217_.59.0668c23: 歟。一一名體顯密大異故。顯四重是婬盜殺 T2217_.59.0668c24: 妄也。密四重者捨三寶捨菩提心等也。十重 T2217_.59.0668c25: 又顯出二梵網經一。密見二大疏等一。又禪要中但 T2217_.59.0668c26: 明二十重一與レ疏異。戒序中四重十重別擧。四 T2217_.59.0668c27: 重異二經疏一十重同二禪要一。瑜伽中擧二菩薩不 T2217_.59.0668c28: 共四重梵網十重禁中。初四共四重。後四不 T2217_.59.0668c29: 共四重。大日經中明二謂謗諸法捨離菩提心 T2217_.59.0669a01: 慳悋惱害衆生四重一矣。經疏及序等四重不
T2217_.59.0669a05: 世天亦有二十善戒一。今佛復説二菩薩十善戒一。 T2217_.59.0669a06: 有二何差別一*耶。隨二上中下智一所觀自成二種
T2217_.59.0669a12: 善戒一云。先受二此戒一已住二斯學處一然後令レ聞二 T2217_.59.0669a13: 如來之祕密之行一。此戒未レ造二漫荼羅法一前即
T2217_.59.0669a16: 也。持是隨戒。謂持有レ二。作持止持也。犯又 T2217_.59.0669a17: 有レ二。作犯止犯也。作二自恣布薩一云二作持一。翻 T2217_.59.0669a18: レ之云二止犯一。止二殺盜等一云二止持一。翻レ之云二作 T2217_.59.0669a19: レ犯一*也。失者捨義。失捨戒體一故即捨戒義 T2217_.59.0669a20: 也。犯者破義。通二污及捨一。故知犯廣失狹也。 T2217_.59.0669a21: 准二瑜伽論一。苾芻五衆律儀五縁故捨。一由
T2217_.59.0669a24: レ*棄二捨衆同分一故。近事戒有二三種捨縁一。前五 T2217_.59.0669a25: 中第一四五也。但第一前苾芻必對人作法 T2217_.59.0669a26: 捨此不二作法一自捨爲レ異。近住戒有二三縁一。一
T2217_.59.0669b03: 云。若諸菩薩毀犯四種他勝處法數數現行 T2217_.59.0669b04: 都無二慚愧一深生二愛樂一見二是功徳一。當レ知説名二 T2217_.59.0669b05: 上品纒犯一。非下諸菩薩暫一現二行他勝處法一便 T2217_.59.0669b06: 捨中菩薩淨戒律儀上。不レ同二聲聞一犯即捨一。又 T2217_.59.0669b07: 上纒犯雖レ失二淨戒一經説三即懺亦得二重受一。不 T2217_.59.0669b08: レ同下聲聞如斬レ頭者一現身不能上復入二僧數一
T2217_.59.0669b11: 也。暫一現行者非二數數一故闕二初縁一義歟。所 T2217_.59.0669b12: 謂行二殺盜等一依二四縁具闕一分二上中下纒一也」 T2217_.59.0669b13: 制止八顛等者。鈔云。疏制止八倒者。八者外 T2217_.59.0669b14: 道謂二世間一爲二常樂我淨爲四。二乘謂二永寂一 T2217_.59.0669b15: 爲涅槃一則無常樂我淨復爲二四倒一。若謂二乘 T2217_.59.0669b16: 無常樂我淨之四徳。此約レ與也。若奪二乘既 T2217_.59.0669b17: 不レ如レ實。以三其漫該如二蟲食レ木偶得成レ字 T2217_.59.0669b18: 故況。不レ了二生死實相即是涅槃一。安能離一於
T2217_.59.0669b21: 也。依二抄所釋本一顛字可二倒字一歟。遠離二邊 T2217_.59.0669b22: 者二邊斷常二邊。即邊見也。前八倒是邪見 T2217_.59.0669b23: 攝歟。所謂住二無爲戒一有二二徳一。一實智増明 T2217_.59.0669b24: 二逮見中道。謂依二實智増明一故制止八倒一 T2217_.59.0669b25: 依レ逮二見中道一故遠離二邊一也。又梵網經上 T2217_.59.0669b26: 云。是十戒體性制止八倒一。一切性離一切道
T2217_.59.0669c01: 第八住心也。然彼云二一道清淨一文義自冥。故 T2217_.59.0669c02: 大師彼經開題云。一一章段歎二一道清淨教一
T2217_.59.0669c05: 善男子。謂二四倒一者。於二非苦中一生一於苦想一苦 T2217_.59.0669c06: 生二樂想無常常想常無常想無我我想我無 T2217_.59.0669c07: 我想淨不淨想不淨淨想一。是名二顛倒一。乃至迦 T2217_.59.0669c08: 葉菩薩白レ佛言。世尊。我從二今日一始得二正 T2217_.59.0669c09: 見一。世尊。自レ是之前我等悉名二邪見之人一也
T2217_.59.0669c12: 道四倒也。故云二凡夫二乘不能決擇等一也。是 T2217_.59.0669c13: 中惠不正等者。准二此文一今邪見可レ通二五見一 T2217_.59.0669c14: 歟。五見皆正見所離故。又百法論中五見總 T2217_.59.0669c15: 云二不正見一。故筆削記第一云。心行二理外一總 T2217_.59.0669c16: 名二邪見一。非但不レ信二因果一而已。此乃凡夫外 T2217_.59.0669c17: 道二乘但名爲レ邪。故迦葉言。我等自レ此已前
T2217_.59.0669c25: 也。故識論第六云。三邪見。謂謗二因果一。作 T2217_.59.0669c26: 用實事及非二四見一諸餘邪執。如二増上縁名義
T2217_.59.0669c29: 本法之中一即見レ理不レ正順二邪道一者皆是也。 T2217_.59.0670a01: ○若謂無レ果無レ因即壞二三寶四諦法一。今盡
T2217_.59.0670a04: 攝受方便學處一。皆爲下成就如來清淨智惠一 T2217_.59.0670a05: 於二一念中一了達三世諸法無中罣礙上故。其有 T2217_.59.0670a06: レ住二斯戒一者乃至初見二心明道一時。即有二如レ是 T2217_.59.0670a07: 不思議勢分。以三此戒親能發二生佛惠一。又對三 T2217_.59.0670a08: 二乘律儀有二限量一故。以二三世無障礙智一爲
T2217_.59.0670a11: 三世諸法也。又疏云。自然智是如來自覺自 T2217_.59.0670a12: 證之智。昔所二未レ聞未知之法自然了了現前
T2217_.59.0670a15: 即非レ智歟。或又戒即惠也。故疏云。然佛戒者
T2217_.59.0670a18: 願欲レ得二薩婆若一。魔來欲レ壞作二是言一。是薩婆 T2217_.59.0670a19: 若空無レ有二所有一。但諸師誑レ汝耳○諸法者 T2217_.59.0670a20: 六波羅蜜等。趣二薩婆若一。是法亦空薩婆若亦 T2217_.59.0670a21: 空無二所有相一。是中無下得二薩婆若一者上。汝唐受二
T2217_.59.0670a24: 未レ説二六度一歟。或引下智論六十云二佛言説有 T2217_.59.0670a25: 所得般若婆羅蜜是爲相似般若波羅蜜一之 T2217_.59.0670a26: 文上而爲二今證一。此又不可。眞佛所説未二魔所 T2217_.59.0670a27: 説一矣。起信論云。則爲二諸魔外道鬼神一之所二 T2217_.59.0670a28: 惑亂一○亦作二如來像○若説二布施持戒忍辱
T2217_.59.0670b04: 文一歟 T2217_.59.0670b05: 不久勤修等者。前住二法明道一不レ久勤修得二 T2217_.59.0670b06: 三昧一今又住二此三昧一不レ久勤修滿足佛法一
T2217_.59.0670b09: 得一開説而令レ易レ知故作二次第説一也。例如下彼 T2217_.59.0670b10: 云中法在二一心一説必次第上也。故知三種皆遮二 T2217_.59.0670b11: 顯教漸修一故云二不久勤修一也。故釋二法明道一 T2217_.59.0670b12: 云二若如實知即是初發心時便成正覺一。又釋二 T2217_.59.0670b13: 三昧一云二若得此三昧者即是位同大覺也一。
T2217_.59.0670b17: 云。此修行地即是淨菩提心初法明門。例如三
T2217_.59.0670b20: 菩薩住二此門一已任運得二此佛境界甚深三昧一。 T2217_.59.0670b21: 住二是三昧一一切佛法不レ作二功用一任運成就
T2217_.59.0670b24: 者即知二是諸法皆是法性一。譬如下神通人能變二 T2217_.59.0670b25: 瓦石皆使レ爲レ金。鈍根者方便分別求レ之乃
T2217_.59.0670b28: 爾時執金剛等者。一本開題自下爲二正宗一已 T2217_.59.0670b29: 上爲二序分一。凡序有二二意一。先釋意以二現瑞奇 T2217_.59.0670c01: 特事一而爲二今經別序一故。故上釋云。即是將
T2217_.59.0670c04: 也。三句大宗一經大意故爲レ序也。故今釋 T2217_.59.0670c05: 云。如上佛説二經之大旨一心實相門略已周備
T2217_.59.0670c08: 句一返讀レ之。猶如三下文云二如般若中等一也。華 T2217_.59.0670c09: 嚴經云。菩薩於二生死一最初發心時一向求二菩 T2217_.59.0670c10: 提一堅固不レ可レ動。彼一念功徳深廣無二涯際一。
T2217_.59.0670c13: 不可動文一。故知例准也。或云如者指レ事也。 T2217_.59.0670c14: 從二經字一返讀レ之。意云。如二諸經一但歎二發心之 T2217_.59.0670c15: 徳一而未レ明二心密印一。今經直問二如實知自心
T2217_.59.0670c18: 王種子生育因縁一。稱一大日經王一非レ爲レ此乎
T2217_.59.0670c21: 又下文云二亦問一異二今直問一矣。又諸經中上 T2217_.59.0670c22: 求下化菩提心皆相貎句攝歟 T2217_.59.0670c23: 若已發生其性云何者。經文但問二發生未 T2217_.59.0670c24: レ問二已生性一。又依二此釋一可レ爲二二問一歟。或云。 T2217_.59.0670c25: 性者體也。體顯云レ生離レ體何明レ生。故問レ生 T2217_.59.0670c26: 即成レ性也。故佛答文云二其性常堅固知彼菩
T2217_.59.0670c29: 如般若中廣明等者。智論七十三云。須菩提 T2217_.59.0671a01: 白レ佛言。世尊。以二何等行何等類何等相貎一 T2217_.59.0671a02: 知二是阿毘*拔致菩薩一。佛告二須菩提一。菩薩摩 T2217_.59.0671a03: 訶薩能知二凡夫聲聞地辟支佛地是諸地如 T2217_.59.0671a04: 相中無二無別。亦不念亦不分別入二是如中一 T2217_.59.0671a05: 聞二是事一宜遇無疑。何以故。是如中無一無 T2217_.59.0671a06: 二等故。是菩薩亦不レ作二無益語一。但説二利益 T2217_.59.0671a07: 相應語一。不レ視二他人長短一。須菩提。以二是行類
T2217_.59.0671a10: 經願識心心勝者。或云。識七轉識。次心第八 T2217_.59.0671a11: 質多心也。後心第九識干栗多心也。或云。識 T2217_.59.0671a12: 字通二二心一也。故下*文云二識心人中一也。文點
T2217_.59.0671a15: 分明故。私案。是心自覺之智者。心字釋二經 T2217_.59.0671a16: 心一自覺之智釋二經識字一也。可レ讀レ識レ心。故知 T2217_.59.0671a17: 二心字皆指レ理也。下識心人中者識者智心 T2217_.59.0671a18: 者理也。但心自證心者。初心依二有財一名レ智 T2217_.59.0671a19: 歟。唯是下二句釋二生字一。佛既下二句解二上句 T2217_.59.0671a20: 勝字一。唯願説之一句釋二下句説字一。必能等三 T2217_.59.0671a21: 句出二自然智之徳一也。或境智倶妙句解二勝 T2217_.59.0671a22: 字一。勝一字含二人法二義一歟。微相者微妙相貎 T2217_.59.0671a23: 義也。指第二句一也 T2217_.59.0671a24: 大勤勇者。佛是精勤勇猛人故云二佛之異名一 T2217_.59.0671a25: 也。即歎レ徳也 T2217_.59.0671a26: 問有幾心次第等者大疏抄云。住地及時節
T2217_.59.0671b02: 相一。超度彼一地前三劫時分云レ時歟。九種住 T2217_.59.0671b03: 心心續生地前故云二相續勝進一。及相續下 T2217_.59.0671b04: 釋二經時字一也。時無二別體一依レ法而立故。依二第 T2217_.59.0671b05: 三句心續生一明レ時也。時分妄執雖レ異所到同 T2217_.59.0671b06: 初地故。云二而得究竟淨菩提心一也。故第二
T2217_.59.0671b09: 明等一。今望二彼前二劫一初地淨菩提心滿故云二 T2217_.59.0671b10: 究竟一歟。或究竟字反可レ讀歟。地前淨心皆 T2217_.59.0671b11: 是加行智分齊生死所殖善根歟 T2217_.59.0671b12: 功徳衆者。或云。倶舍翻二薄伽梵一爲二功徳聚一。 T2217_.59.0671b13: 自宗翻二率都婆一云二功徳聚一。倶是淨菩提心功 T2217_.59.0671b14: 徳也。大疏抄云。即問二此菩提心功徳聚幾
T2217_.59.0671b17: 密行云レ行。晝夜四時精進修云二修行一也。依二 T2217_.59.0671b18: 此三密修行一得二初地淨菩提心一云二無上悉 T2217_.59.0671b19: 地一也。故下文云若不レ以二三種祕密方便一○
T2217_.59.0671b24: 問。所得既云二無上悉地一。是可二方便究竟一。第 T2217_.59.0671b25: 十二釋二無上悉地一云。所謂如來一切智智當
T2217_.59.0671b29: 提心一竟。從レ此已下明二進修方便及悉地果
T2217_.59.0671c03: 提心故云二無上一。非レ指二方便句一也。下釋住心 T2217_.59.0671c04: 品中雖下粗明丙度二三妄一生乙淨心中。未レ示下三密進 T2217_.59.0671c05: 修方便幷依二彼密行一得中淨菩提心悉地果上故 T2217_.59.0671c06: 云レ爾也。故具縁品疏釋云。上品已約一種種心 T2217_.59.0671c07: 相對辨一切智心一竟。然此妙果以二何方便一 T2217_.59.0671c08: 而能得至耶。故此品次明二入漫多羅行法一
T2217_.59.0671c11: 行法者下文末代我等弘通七日作壇等儀則 T2217_.59.0671c12: 也。此寧非二未斷惑薄地之行一乎。下文一切智 T2217_.59.0671c13: 智者又今一切智心也。求二一切智智一之心故。 T2217_.59.0671c14: 今一切智智者有財立レ名矣。當レ知望二生死行一 T2217_.59.0671c15: 而雖レ名二妙果一對二根究竟一還是因句也。故上 T2217_.59.0671c16: 釋云。此菩提心爲二後二句因一。若望二生死善
T2217_.59.0671c19: 亦可分爲二句也者。般若寺抄云。二句者以二
T2217_.59.0671c22: 知行體與二修行一爲二二句一也。彼抄下釋或可三 T2217_.59.0671c23: 分爲二十句一云。即第七句中有二行修行二義一。
T2217_.59.0671c26: 法相宗第八識云眞異熟識一也。唯識論云。
T2217_.59.0671c29: 者謂於二妄心中一六十心等相別。今淨心中從二 T2217_.59.0672a01: 轉勝前後一云二殊異一。若爾心續生何別。彼約二 T2217_.59.0672a02: 續生義一此取二前後殊一矣。故三劫文答二心續 T2217_.59.0672a03: 生幷心殊異一。於二能越淨心一具二此兩義一故。又 T2217_.59.0672a04: 答二心相一約二所度百六十心差別相一也或異熟 T2217_.59.0672a05: 識心約一流轉一。此據二還滅一故云二殊異一歟。所度 T2217_.59.0672a06: 妄心是衆生異熟識心等故。能度淨心即行 T2217_.59.0672a07: 者殊異心故。大疏抄釋二經心心一云。初云レ心 T2217_.59.0672a08: 者衆生異熟心也。次云レ心者瑜伽行者菩提
T2217_.59.0672a11: 義也。常寂之土微妙寂絶幽深玄遠。不レ可二以 T2217_.59.0672a12: レ言説之。如レ是法界寂然大滅度法唯佛一人
T2217_.59.0672a15: 十句一也。先師云。今此九句問三句中於二因 T2217_.59.0672a16: 句一成二九句一矣。佛答二三句中菩提心句一一部 T2217_.59.0672a17: 經已畢。或又修行句當二根句一。無上悉地者究 T2217_.59.0672a18: 竟句歟。疏十二云。悉地是眞言妙果。爲二此
T2217_.59.0672a21: 羅*之儀則一。是淨菩提心以前行故答二修行 T2217_.59.0672a22: 句一也。問成就悉地品釋云。從レ此以前説二眞 T2217_.59.0672a23: 言之果一。從二此品一以後次第得二修行入修之方
T2217_.59.0672a26: 行等歟。故無レ違矣 T2217_.59.0672a27: 百字果等者。經第六百字果品云。若入二大
T2217_.59.0672b02: 藐三菩提句一。以レ知二心無量一故知二身無量。知二 T2217_.59.0672b03: 身無量一故知二智無量一知二智無量一故即知二衆
T2217_.59.0672b08: 疏第三句問二十住心續生一。今第九句示二塵數 T2217_.59.0672b09: 心殊異一歟。謂無量心識智智無邊等義自宗 T2217_.59.0672b10: 不共之談故云二殊異一歟。又經云。祕密主由二 T2217_.59.0672b11: 心無量一故得二四種無量一。得已成二最正覺一具二
T2217_.59.0672b14: 故 T2217_.59.0672b15: 無量應度衆生者。未來應度衆生也。故上釋 T2217_.59.0672b16: 云。時金剛手爲レ令下未來衆生具足方便無中
T2217_.59.0672b20: 迷情即等流法身。九世相入故未來衆生即 T2217_.59.0672b21: 今經聽衆歟。況彼上文云。爲レ滿足彼諸未來
T2217_.59.0672b24: 等説一或同或異。説教絶設不レ須二和一會也
T2217_.59.0672b29: 方等經菩薩藏。此是教大。所以前明二教大一 T2217_.59.0672c01: 者。要根本由レ教然後方得二發心修行一。二發心 T2217_.59.0672c02: 大。謂發二大道心一。三解行大。至二道種姓一解行 T2217_.59.0672c03: 純熟名二解行大一。四淨心大。初地菩薩得二無生 T2217_.59.0672c04: 忍一其心清淨名二淨心大一。五衆具大。謂大福大 T2217_.59.0672c05: 智通爲二佛道資糧一名爲二衆具大一。六時大。謂
T2217_.59.0672c08: 名雖レ異其意是同。第三信解者就二十地一立 T2217_.59.0672c09: レ名云二信解行地一。故彼解行約二迴向一得レ稱 T2217_.59.0672c10: 云二道種姓一。故今疏意不レ立二地前一故解行攝二 T2217_.59.0672c11: 於初地一故無レ違矣。第四金剛寶藏又初地。故
T2217_.59.0672c14: 心故云二性大一。又云二淨心大一。此淨心即菩薩意 T2217_.59.0672c15: 樂故云二意樂大一也。第五妙乘者。福智二嚴 T2217_.59.0672c16: 到二佛菩提一之所乘故云二依止大一。此又爲二資 T2217_.59.0672c17: 糧一故云二衆具大一。又云二質糧大一也。但地持瑜 T2217_.59.0672c18: 伽等七義皆所攝也枝末也。今疏幷理趣釋 T2217_.59.0672c19: 七義根本也能攝也。故大師釋云。能攝大乘 T2217_.59.0672c20: 者根本總體不二大乘。所攝大乘者二重三
T2217_.59.0672c23: 相諸佛大祕密者謂從二初羝羊暗心一漸次背
T2217_.59.0672c26: 續生云二心續生一又云二大祕密一。然不生而生義 T2217_.59.0672c27: 理事不二之談全非二心續生之義一。又眞俗相 T2217_.59.0672c28: 融是性宗以上盛談レ之。何云二大祕密一乎。又 T2217_.59.0672c29: 心續生義局二第三句一。豈爲二九問總説一乎。或 T2217_.59.0673a01: 云。疏家宗家各據二一義一矣。又心續生文。含二 T2217_.59.0673a02: 總別二義一故。所謂不生而生義不レ局二第三句一 T2217_.59.0673a03: 通二菩提心生等一故。爲二總説一。況我今悉開示之 T2217_.59.0673a04: 敷演廣可レ亘二九句一。一心應諦聽之勸觀寧局二 T2217_.59.0673a05: 第三一。私案。凡於二十住心一有二二意一。謂淺略深 T2217_.59.0673a06: 祕。又淺略中又有二顯密一。顯於二各各乘一謂二極 T2217_.59.0673a07: 果一未レ知二後住心一。淺略中密及深祕十心皆心 T2217_.59.0673a08: 續生次第也。此十住心續生是不生而生生 T2217_.59.0673a09: 而不生續生故。此等義顯乘隔レ聞故云二大祕 T2217_.59.0673a10: 密一也。又性宗以上各於二自乘一雖レ談二事理即 T2217_.59.0673a11: 一義一未レ知二十住心續生義一故未レ名二祕密一矣。 T2217_.59.0673a12: 又大師御意不生而生義雖レ廣今取二十心續 T2217_.59.0673a13: 生不生而生邊一故。或又十心續生一宗大綱 T2217_.59.0673a14: 三密要樞故。殊就二第三句一存二總説幷勸觀一 T2217_.59.0673a15: 歟。*故二師無レ違矣。今不生而生取二水波譬一。 T2217_.59.0673a16: 下轉縁起。十住心等續生上轉修行。彼此豈 T2217_.59.0673a17: 相順矣。又凡夫二乘云二外道一。他縁以上皆屬 T2217_.59.0673a18: レ密爲下知二心續生一者上。若爾何九種住心云二不 T2217_.59.0673a19: 知人一乎。答。水波譬隨レ宜。寶鑰釋三極無進二密
T2217_.59.0673a22: 終別故非二理事不二義一。覺心以上雖二眞俗無 T2217_.59.0673a23: 礙一未レ知二十種心續生一。故知凡夫二乘二義倶 T2217_.59.0673a24: 闕故疏擧レ偏論二通示一也。或又疏約二不生而 T2217_.59.0673a25: 生義一他縁等屬レ密論約レ未レ知二十住心續生一 T2217_.59.0673a26: 云レ外也。若依二開會一意。外八心等皆不レ出二 T2217_.59.0673a27: 字門一故云二祕密一也。故疏第二云。如二最初種 T2217_.59.0673a28: 子心生一其實即是不生生。以二是堅固性一故 T2217_.59.0673a29: 在二衆生識心一未レ至二自心實際一。雖二展轉滋長一 T2217_.59.0673b01: 然亦不レ出二阿字門一。故云二心續生之相諸佛
T2217_.59.0673b04: レ歸レ理。而事本生而不生。相本不生而生。理
T2217_.59.0673b07: 常見一歟。答。小乘云二四相有實一。相宗云二色心 T2217_.59.0673b08: 上假立一。性宗以上云二一心縁起法一。今宗性佛 T2217_.59.0673b09: 性然四相故猶異二一乘一心縁起四相一。何況 T2217_.59.0673b10: 同二外道所計一乎。重意云。凡心續生文大論 T2217_.59.0673b11: 有二三意一。一者不生而生義。今文是也。九句總 T2217_.59.0673b12: 答也。二者十心相續義。如第二卷釋一。三者十 T2217_.59.0673b13: 住心續生義。如二住心論一矣。後兩義第三句別 T2217_.59.0673b14: 答文也。若不レ爾。何云二或後問先答一*耶 T2217_.59.0673b15: 凡夫二乘兩種外道者。疏第十九云。今此諸 T2217_.59.0673b16: 佛之祕一切外道所レ不レ能レ知。然外道有二二 T2217_.59.0673b17: 種一。一者世間種種外道。二謂佛法内有二諸外 T2217_.59.0673b18: 道一也。以下雖レ入二佛法中一而未レ能レ知中如來*之 T2217_.59.0673b19: 祕密上猶是邪見。心行二理外道一故亦名二外道一 T2217_.59.0673b20: 也。此法乃二種外道所レ不レ能レ知。此佛法中
T2217_.59.0673b23: 外一。可レ通二九種住心一歟。或云。九種住心皆云二 T2217_.59.0673b24: 凡夫一又云二外道一。釋尊自云二我是凡夫一。又疏
T2217_.59.0673b27: 故。又世間三心出世二心云二外道一。内外外道 T2217_.59.0673b28: 故。四箇大乘云二二乘一。三乘一乘異故。或云。 T2217_.59.0673b29: 表製集中以二諸顯教一云二聲聞小乘登壇學處一。 T2217_.59.0673c01: 以二密教一云二菩薩大士灌頂法門一。以レ彼思レ此。 T2217_.59.0673c02: 顯諸乘皆屬二今小乘一歟 T2217_.59.0673c03: 譬如虚空等者。准二前文虚空三義一。則經如虚 T2217_.59.0673c04: 空文含二二意一。謂無量顯二無邊際義一。故同二虚 T2217_.59.0673c05: 空無邊際義一。如字但被二虚空一讀レ之。釋中加二 T2217_.59.0673c06: 大字一顯二無邊際義一也。但不レ釋二無量義一其相 T2217_.59.0673c07: 顯故歟。或小分相似文反顯二法無量一歟。次譬 T2217_.59.0673c08: 如下取二虚空畢竟淨邊一喩二心本寂無相義一 T2217_.59.0673c09: 也。若依二此意一如字及二無相字一讀レ之。故知如 T2217_.59.0673c10: 虚空三字再讀レ之。猶如二釋論中三平等本文 T2217_.59.0673c11: 三讀之。但下合經不レ擧二如虚空文一。約レ初且 T2217_.59.0673c12: 屬二上句一歟。或又下文虚空譬釋家私加レ之。 T2217_.59.0673c13: 不染已下經文但明レ法也。若法譬合者從無 T2217_.59.0673c14: 始已下二句合二譬中本初以來一釋二經本來二 T2217_.59.0673c15: 字一也。無有一法等二句合三譬中四障不染與二 T2217_.59.0673c16: 八風不動一。無有等六字再讀レ之可レ合二二文一 T2217_.59.0673c17: 釋二經不染污幷第二句一也。餘文可レ知耳 T2217_.59.0673c18: 爲此寂光等者。抄云。寂謂心之實相。本自不 T2217_.59.0673c19: 生永寂無相。光者即此心相靈知不昧。又寂 T2217_.59.0673c20: 是三昧。光是大惠。行者得二除一切蓋障三昧一 T2217_.59.0673c21: 生二大惠光明一即能普照二無量法性一故曰二寂
T2217_.59.0673c24: 心佛現前等者。即初地淨菩提心位也。疏第 T2217_.59.0673c25: 二云。然行者以二何法一入二此門一哉。故經次云二 T2217_.59.0673c26: 所謂空性一。空性即是自心等虚空性。上文無
T2217_.59.0673c29: 以二此中道正觀一離二有爲無爲界一極無自性心
T2217_.59.0674a03: 者法明道云二心佛顯現耳。故知正等覺文含 T2217_.59.0674a04: 顯密義一又具二遮表義一矣 T2217_.59.0674a05: 然此信力等者。今此信力者白淨信心非二生 T2217_.59.0674a06: 死中信一也。即依二供養行一修行一所レ得淨菩提 T2217_.59.0674a07: 心也 T2217_.59.0674a08: 此中供養有二種等者。智證大師抄云。下文 T2217_.59.0674a09: 明二諸外供養一未レ見二内供之文一。其意如何。和 T2217_.59.0674a10: 上答曰。觀心之供此内供耳。問。若爾以二一 T2217_.59.0674a11: 華一令レ遍二法界中一供養諸佛一。凡如レ此皆外供 T2217_.59.0674a12: 之觀。何以レ之爲二内供一。若金剛頂宗有レ内外 T2217_.59.0674a13: 供八供一。今此部中無二其義一耶。答。彼金剛頂 T2217_.59.0674a14: 宗有二内外八供一。今此部中不レ有二其樣一者指二 T2217_.59.0674a15: 内法一以爲二供養一。大旨者觀心供養也。問。觀 T2217_.59.0674a16: 心之義例二於金剛頂一尚通二内外一。若約二深祕 T2217_.59.0674a17: 釋一一一皆廣二法界一之義今不レ疑レ之。尚約二 T2217_.59.0674a18: 胎藏無下可レ指二内供一之者上耶。答。今此中言二 T2217_.59.0674a19: 内外一者。外香華爲二外供養一。若以二運心一加二
T2217_.59.0674a22: 悲等世間與二華香一從レ手發生華奉二諸救世
T2217_.59.0674a25: 也。以レ物獻也。二者合掌謂禮敬也。此是印 T2217_.59.0674a26: 也。三慈悲。四運心。謂想三香花滿二法界一運心 T2217_.59.0674a27: 已即用二合掌印一也。幷慈悲三事皆運心也
T2217_.59.0674b01: 歟。又供養法疏下云。供養有レ三。一者外供 T2217_.59.0674b02: 養。謂香華飮食及燃燈莊嚴道場等也。二行 T2217_.59.0674b03: 供養謂如レ説奉行及禮拜持戒者等也。三者
T2217_.59.0674b06: 外一歟。出二具縁品等中一。私案。供養行修行等 T2217_.59.0674b07: 二句答二前第七問一歟。謂供養行修行如レ次答二 T2217_.59.0674b08: 及彼行修行一歟。上一偈半答二相貎一。下長行答二 T2217_.59.0674b09: 心相續一。此文非レ答二彼第七句一何乎。但釋家 T2217_.59.0674b10: 不二指屬一則説文分明故。又與二前文一相違釋 T2217_.59.0674b11: 依二供養行修行一所レ得白淨信心即菩提心相 T2217_.59.0674b12: 貎故也 T2217_.59.0674b13: 或有説言等者。抄云。此下十三行。疏是形二一 T2217_.59.0674b14: 類執禪者一。依二本智性一無レ作無レ修鏡本自明 T2217_.59.0674b15: 不レ拂不レ瑩。即禪門紙絶無寄宗説。凡聖等 T2217_.59.0674b16: 法皆如二夢幻一都無二所有一本來空寂。非二今始 T2217_.59.0674b17: 無一凡有二所作一皆是迷妄。石頭牛頭皆示二此
T2217_.59.0674b20: 交二外道衆一學二彼宗而破上耳。無畏三藏禪要 T2217_.59.0674b21: 非二點示*點開之義一。妙樂釋云。暗證之禪師
T2217_.59.0674b24: 鑛中金性譬二在纒菩提心一。雖復在因等二句。 T2217_.59.0674b25: 眞言行者以二四不生一觀二在纒出纒心體一無二 T2217_.59.0674b26: 増減一猶如三金性在レ鑛出レ鑛無二増損一矣行 T2217_.59.0674b27: 人下合二若不以等譬一。三密方便合二利鐵一。灰水 T2217_.59.0674b28: 等合二消融方便一也。今此三密行淨菩提心以 T2217_.59.0674b29: 前薄地行。前云二生死所殖善根一是也。具如二 T2217_.59.0674c01: 先辨一。龍樹阿闍梨中道正觀等者中觀論云。 T2217_.59.0674c02: 因縁所生法。我説二即是空一。亦名爲レ假名一。亦
T2217_.59.0674c05: 也。若爾何云二中道一乎。答。彼宗三諦各有二中 T2217_.59.0674c06: 道一。今取二無生義一故眞諦中歟。今引意。以二此 T2217_.59.0674c07: 無生中道正觀一證二今宗四不生義一而禪門龜 T2217_.59.0674c08: 兔無生爲レ失歟。汝謂等者指二前執禪者一歟。 T2217_.59.0674c09: 又以二縁起一證二三密方便一。若爾俗諦中又存 T2217_.59.0674c10: 歟。所以生而不生故雖レ依二四不生觀一不生而 T2217_.59.0674c11: 生故用二三密行一。寧同二無相無行一乎 T2217_.59.0674c12: 又如世人等者。前明上破二禪門無相無行一而用中 T2217_.59.0674c13: 三密行上。自下對二諸乘漸行一顯二自家頓證一。故 T2217_.59.0674c14: 上引二智論一云。如下治人以二種種方便一消融鑛 T2217_.59.0674c15: 石一然後成レ金若神通者能使丙土木之類成乙金
T2217_.59.0674c20: 歟。下金寶者依二密行一所レ得菩提心也。初心 T2217_.59.0674c21: 極果雖レ異得レ寶是一處。故疏第二云。舟車神
T2217_.59.0674c24: 也。意云。顯乘人依二一心行一得レ至二淨菩提心一。 T2217_.59.0674c25: 以レ此爲レ極故更無二根究竟行證一。故云二不能 T2217_.59.0674c26: 得耳一。次淨菩提心下其有眼食等合説。以二大 T2217_.59.0674c27: 悲萬行一合レ服食之一以二神變加持業一合二住壽 T2217_.59.0674c28: 長遠等一也。此三句中究竟句也。以二今祕密方 T2217_.59.0674c29: 便大悲萬行一勿レ亂一淨菩提心以前三密行一矣。 T2217_.59.0675a01: 不應已下遮レ一道極無以二淨菩提心一爲中究 T2217_.59.0675a02: 竟上也。世人爲一妙性窮極一是也。寶鑰釋二第八 T2217_.59.0675a03: 心一云。一道無爲之眞理名二初法明道。於一諸 T2217_.59.0675a04: 顯教一是究竟理智法身。望二眞言門一是則初
T2217_.59.0675a08: 等義一。後對二諸乘一述二彼義一也。或又上釋供養 T2217_.59.0675a09: 行修行句一。故云二祕密供養行門等一下解二從是 T2217_.59.0675a10: 初發心句一。故云二不應保初心*爲極果一也。初 T2217_.59.0675a11: 心言故破下以二初心一爲中極果上耳 T2217_.59.0675a12: 我名我有者。下云二我我所一是也。謂我是體用 T2217_.59.0675a13: 都無有レ名。無レ實故云二我名一。我有者我所。我 T2217_.59.0675a14: 之家所有故云二我有一也 T2217_.59.0675a15: 經愚童凡夫者。通二三心一總句歟。第二第三亦 T2217_.59.0675a16: 名二愚童嬰童一故。又疏上文云二愚童凡夫小有 T2217_.59.0675a17: 能信一。非二第二等一何有二此理一矣。但證二第一心一 T2217_.59.0675a18: 者約二執著我名等別句一故 T2217_.59.0675a19: 以下答心相續義也者。此意八心十心相續 T2217_.59.0675a20: 云二心相續義一也。故上所牒之文但至二離於斷 T2217_.59.0675a21: 常一也。住心論第一引二今文一云。善無畏三藏 T2217_.59.0675a22: 釋云。從レ此已下十種住心佛答二心相續之義一
T2217_.59.0675a25: 證大師云。或人立二十住心一判二一代時教一。不
T2217_.59.0675a28: 矣。又義。疏意非レ不レ存二十住心義一。故第三劫 T2217_.59.0675a29: 終云。此經從レ淺至レ深廣明二心相一。皆爲レ開示 T2217_.59.0675b01: 菩提心本末因縁一。若但依二常途法相一不レ得
T2217_.59.0675b04: レ末第十云レ本。若此經文局二十心續生一何在二 T2217_.59.0675b05: 三劫終一合二彼文一矣。問。三劫初釋云。亦是答二
T2217_.59.0675b08: 況十心三劫心相續次第中問何交二六十心一 T2217_.59.0675b09: 乎。答。已下言通二三劫一。故三劫正雖レ答二心相 T2217_.59.0675b10: 續一兼答二諸心相殊異一故云二亦是一歟。中間六 T2217_.59.0675b11: 十心雖レ非二心續生一兼顯二所度妄心一何失。又 T2217_.59.0675b12: 諸心相言亘二總別一故廣明心相者指二心相 T2217_.59.0675b13: 續句一歟。故疏第三住心品結云二已説淨菩提
T2217_.59.0675b16: 智度云世間等者。智論第三十一云無始 T2217_.59.0675b17: 空者世間若衆生若法皆無レ有レ始。今生從二前 T2217_.59.0675b18: 世因縁一有。前世復從二前世一有。如レ是展轉無 T2217_.59.0675b19: レ有二衆生始一。法亦如レ是○如二經中説一佛語二諸 T2217_.59.0675b20: 比丘一。衆生無レ有レ始。無明覆愛所レ繋往來生 T2217_.59.0675b21: 死一始不可得。破二如レ是無始法一故名爲二無始 T2217_.59.0675b22: 空。問曰。無始是實不レ應レ破。何以故若衆生 T2217_.59.0675b23: 及法有レ始者即墮二邊見一亦墮二無因見一。遠離 T2217_.59.0675b24: 如レ是等過一故應レ説二衆生及法無始一。今以二無 T2217_.59.0675b25: 始空一破二是無始一則還墮二有始見一。答曰。今已
T2217_.59.0675c06: 名可二尋決一矣。寶鑰上云。凡夫作二種種業一感二
T2217_.59.0675c09: 説二百八部邪見一。瑜伽論説二十六計一。智度論
T2217_.59.0675c12: 中有果宗。二從縁顯了宗。三去來實有宗。四 T2217_.59.0675c13: 計我實有宗。五諸法皆常宗。六諸因宿作 T2217_.59.0675c14: 宗。七自在等因宗。八害爲正法宗。九邊無邊 T2217_.59.0675c15: 等宗。十不死矯亂宗。十一諸法無因宗。十二 T2217_.59.0675c16: 七事斷滅宗。十三因果皆空宗。十四妄計最
T2217_.59.0675c19: 乘二十部異計一矣。住心論三云。外道有二九十 T2217_.59.0675c20: 六種大外道九萬三千眷屬外道一總爲二十六一
T2217_.59.0675c25: 能*遍計妄心。是非二所執我我所一矣。又准三上 T2217_.59.0675c26: 文界趣同性我云二妄執一。則我我所直虚妄分 T2217_.59.0675c27: 別歟 T2217_.59.0675c28: 如彼偈言等者。此四句偈智論文也。但彼論 T2217_.59.0675c29: 第三句無二於字一。有則剩レ字。可レ撿二疏證本一 T2217_.59.0676a01: 矣 T2217_.59.0676a02: 瑜伽我者等者。智證大師記云。瑜伽我者謂
T2217_.59.0676a06: 禪一以當計一著自心一以爲二内我一○若深求二此 T2217_.59.0676a07: 中至賾一自然撥二除因業一。唯我性獨存乃至無二 T2217_.59.0676a08: 一法入心而證二空定一。最是世間究竟之理
T2217_.59.0676a11: 約下効二彼行因一冀成二勝果一第三心攝。若依下 T2217_.59.0676a12: 計二自心一爲中内我上又第一心攝也。*故疏第二 T2217_.59.0676a13: 云。前是不レ識二因果一之心。今由二善根熟一故
T2217_.59.0676a16: 地等變化等者。智證記云。今疑下結文云三略 T2217_.59.0676a17: 擧二三十事一爾乃合二地等變化一其員不レ足也。 T2217_.59.0676a18: 疏文昧昧訓二地等之變化一。若依二疏及先大師 T2217_.59.0676a19: 説一可二分爲二。若爾可レ言下地等是執二五大一
T2217_.59.0676a24: 見二世間萬法因レ心而有一則謂二由二神我一生上。設 T2217_.59.0676a25: 令不レ依二内我一必依二外我一即是自在梵天等
T2217_.59.0676a28: 在天能生萬物。萬物若滅還歸二本天一。故云二 T2217_.59.0676a29: 自在一。天若嗔四生皆苦。自在若喜則六道咸 T2217_.59.0676a30: 樂。然天非二物因一物非二天果一。蓋是邪心所レ畫。
T2217_.59.0676b04: 樂因一故與二其苦一。答曰。若衆生是自在天子者
T2217_.59.0676b07: 難一。一者猶提捉前無慈難。父有二大慈一子不 T2217_.59.0676b08: レ識レ恩終自與レ樂。而自在不レ爾。亦應但供養 T2217_.59.0676b09: 下作二報恩不勉苦難一。若言二不レ識レ恩故而苦一
T2217_.59.0676b12: 生二諸法一。彼執非レ理。所以者何。若法自生必 T2217_.59.0676b13: 非レ常故。諸非常者必不レ遍故。諸不遍者非二
T2217_.59.0676b19: 埏和名禰耶須。*埴和名波爾。疏第七云。如
T2217_.59.0676b22: 及時者與二前有時一其別如何。答。推二文意一云。 T2217_.59.0676b23: 自在天者若流出及時也。爾乃有人。或計三自 T2217_.59.0676b24: 在天是常能生二萬物一。或計下從二手功一出中一切
T2217_.59.0676b27: 今結云一皆自在天種類也一。彼不レ爾故 T2217_.59.0676b28: 大疏指心鈔卷七終 T2217_.59.0676b29: T2217_.59.0676c01: 御本記云 T2217_.59.0676c02: 建治四年二月七日於二醍醐寺中正院一加 T2217_.59.0676c03: 點畢 金剛佛子頼瑜 T2217_.59.0676c04: T2217_.59.0676c05: T2217_.59.0676c06: T2217_.59.0676c07: T2217_.59.0676c08: 疏卷第二之一 T2217_.59.0676c09: 疏云此是那羅延等者。此是那羅延天者指二 T2217_.59.0676c10: 尊貴體一也。外道下釋下圍陀論師外道計二此 T2217_.59.0676c11: 天一爲中尊貴下也。點云。尊貴者此是那羅延天
T2217_.59.0676c16: 有二多説一。謂圍陀論師計三那羅延天能生二四 T2217_.59.0676c17: 姓一。計三梵天能生二萬物一。提婆云。從二那羅延天 T2217_.59.0676c18: 臍中一生二大蓮華一。蓮華上有二梵天祖翁一。謂此梵 T2217_.59.0676c19: 天爲二萬物之祖一。從二梵天口臂䏶脚一生二四姓一 T2217_.59.0676c20: 等。又云。那羅延天能生二梵王一。梵王爲二萬物之
T2217_.59.0676c23: 初二説一者。輔相者指二梵天一歟。那羅延是尊 T2217_.59.0676c24: 貴故。又寶師釋云。眞諦三藏翻爲二人生本一。梵
T2217_.59.0676c27: 本。謂人生本。即大梵王是也。外道謂。一切人
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