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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59

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T2217_.59.0660a01: 界心即眞而假。眞故無二能所異一。假故悲爲二
T2217_.59.0660a02: 根本一。方便滿足名二中道一也云云
T2217_.59.0660a03: 即此一法界心等者。淨菩提心也。大師第八
T2217_.59.0660a04: 住心。云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_.59.0660a07: 離二諸因縁一。亦非三無レ因而得二成就一也文今釋同
T2217_.59.0660a08: レ彼。彼既菩提心因縁。此何不レ爾。意云。一法
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_.59.0660a11: 只菩提心生一。亦無レ非レ爲二根方便滿足一也爲言
T2217_.59.0660a12: 又上釋云。智性種以二五義二爲レ縁。至二菩提妙
T2217_.59.0660a13: 果一。所謂不生不滅之因縁也取意准二此文一。依二
T2217_.59.0660a14: 菩提心因縁一生二根究竟一故。云二亦得悲爲根
T2217_.59.0660a15: 等一矣。守護經云。如レ是一切皆二以大慈大悲一
T2217_.59.0660a16: 而爲二根本一。方便波羅蜜之所二攝受一文彼經約二
T2217_.59.0660a17: 利他方便一故云二攝受一。今經約二自利究竟一故
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_.59.0660b07: 爲レ根。方便爲二究竟一文私云。金剛頂部因行證
T2217_.59.0660b08: 入義即三句故歟。以指二守護經一歟。或儀軌等
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_.59.0660b18: 藏一文私云。若准二一切經後文一。能開似レ局二今
T2217_.59.0660b19: 經一。若依二三摩地印一。似レ通二金剛頂部一。彼又三
T2217_.59.0660b20: 摩地教故
T2217_.59.0660b21: 我説諸法如是者。智證疏抄云。今案。諸法如
T2217_.59.0660b22: 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_.59.0660b25: 矣。統攝之義明在二此文一文私云。我説者。大日
T2217_.59.0660b26: 今説。開會説故云二統開演説一。所開是大小乘
T2217_.59.0660b27: 諸經法故。且依二此釋一。我説諸法如レ是可レ訓
T2217_.59.0660b28: 矣。或説二諸法一如レ是云云意我説二大小乘諸
T2217_.59.0660b29: 教一皆爲二三句一爲言又義。通二大日釋迦一歟。謂
T2217_.59.0660c01: 如此經者等。以二今經一開二顯經一也。如釋迦等
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_.59.0660c09: 心一。爲レ令三一切了知自心一故文爾何。答。故
T2217_.59.0660c10: 上文結下成此菩提心三種無二與二根究竟一爲
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_.59.0660c13: 乘法。爲レ淨二廣大菩提心一説也爲言又三句者。
T2217_.59.0660c14: 菩提心三句攝故云レ爾。或菩提心又有二短三
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_.59.0660c21:   金剛佛子頼瑜生年五十歳
T2217_.59.0660c22:
T2217_.59.0660c23:
T2217_.59.0660c24:
T2217_.59.0660c25: 大日經疏指心鈔卷第七
T2217_.59.0660c26:
T2217_.59.0660c27:   疏卷第一之七
T2217_.59.0660c28: 經若我若我所者。五見中身見。於二五蘊一執二我
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_.59.0661a16: 云。若有執受若無執受文未三必當二今能執所
T2217_.59.0661a17: 執一。彼經中無二我我所及清淨之文一。又准牒
T2217_.59.0661a18: 若我乃至清淨文一釋中我人壽者等法上者。遍計
T2217_.59.0661a19: 能取所取云二能執所執一歟。或等法言擧二依他
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_.59.0661b08: 也文彼言諸法實相等者。指事云。於二諸經中一
T2217_.59.0661b09: 所レ説實相＊者。與二此經中所レ明心之實相一。體
T2217_.59.0661b10: 同而教相異レ文文私云。而教相異者。彼漸
T2217_.59.0661b11: 次開二實相一。此直約二諸法一故。漸頓異故云レ爾
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_.59.0661b15: 印以レ實相一文又法華經云。爲説二實相印一文
T2217_.59.0661b16: 准二本經幷上疏釋一。無レ爭法華也。凡今文中
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_.59.0661b25: 待レ時。密乘頓悟。初心凡夫此生證悟文彼根
T2217_.59.0661b26: 熟故。時義契合説二即心印一。此初心凡夫直示
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_.59.0661c11: 云。如來智印即定二其心一廣分別説文以智印
T2217_.59.0661c12: 即定其心。豈非二即心印義一乎。今經即不如是
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_.59.0661c19: 實相門決了一之故也文此釋心久默斯要之
T2217_.59.0661c20: 法華入二漸次門一也。但自信作佛者。如實知自
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_.59.0661c23: 縁已熟。三祕密教説時正至等文此意矣。或又
T2217_.59.0661c24: 自信作佛淨諸垢障等。重指二前漸次實相一而
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_.59.0661c27: 歸本無二異轍一取意故智證指歸云。明知在二一
T2217_.59.0661c28: 切經後一。諸經猶レ文此經如レ印。以二三摩地印一
T2217_.59.0661c29: 印二一切諸經一。爲二諸佛祕藏一文三者法華幷今
T2217_.59.0662a01: 經爲二即心印一歟。經疏同以二第三劫一爲眞言
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_.59.0662a23: 謂表示。表二自内心一示二於他故文可レ在二下内
T2217_.59.0662a24: 身五蘊之中一。然上文釋二今色一云。色本非情文
T2217_.59.0662a25: 故大師釋云。謂或顯色或形色若色受想行
T2217_.59.0662a26: 識乃至顯形如レ文可二知。自下即是表色也。取
T2217_.59.0662a27: 捨業用爲作等故文何。答。上擧二顯形一下擧二五
T2217_.59.0662a28: 境一。其中間所レ示色塵非二表色一。何乎。但色本
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_.59.0662b05: 二處一辨二眼等五根一名レ内。色等五境名レ外文
T2217_.59.0662b06: 内外分別非レ一。何爲レ難矣。又大師釋云。顯
T2217_.59.0662b07: 形色等色。内外依正具文表色通二器界一歟。然
T2217_.59.0662b08: 彼依正不二故云レ爾歟。或今教意。三摩耶身
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_.59.0662b11: レ一開合異故。故倶舍云。色二或二十文既云二
T2217_.59.0662b12: 色本非情故。上六塵擧二非情邊一。准二大乘意一。
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_.59.0662b18: 八界。如レ是等法觀察推求。竟不可得文私云。
T2217_.59.0662b19: 若復色塵等文當二今境界句一。然不レ擧二法境一。
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_.59.0662b22: 可得言也文准二此釋一。一切色塵中亦攝二法處
T2217_.59.0662b23: 迥色歟
T2217_.59.0662b24: 乃至現在一念識者。問。今此一念者。妄心歟
T2217_.59.0662b25: 眞心歟。答。可二妄心一歟。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_.59.0662c03: 而辨文天台既談二事具三千一。祕宗豈述二眞心
T2217_.59.0662c04: 三諦一乎。所謂衆生念念妄心。悉從レ縁生故即
T2217_.59.0662c05: 假也。縁生無性故即空也。此空有即不二故
T2217_.59.0662c06: 即中也。此三諦遠離斷常一異等戲論一故。云二
T2217_.59.0662c07: 遠離戲論一也。此三諦即a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_.59.0662c10: 住心一。云三一念心中即具二三諦一。以レ此爲レ妙文
T2217_.59.0662c11: 天台十不二門云。良由無始一念三千以二三
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_.59.0662c14: 宛然文
T2217_.59.0662c15: 已説觀諸法實相次明觀於我相者。諸法局二
T2217_.59.0662c16: 依圓一不レ通レ我歟。百法論云。何等一切法。云
T2217_.59.0662c17: 何爲二無我一文准二此釋一者。若能執所執＊遍計
T2217_.59.0662c18: 所執能取所取歟。若不レ爾者何云二但有假名一
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_.59.0663a09: 於二佛智一起二敬信一得二阿羅漢一取意私云。雖レ作二
T2217_.59.0663a10: 是見亦不受之答一長爪意雖レ受之恐二麁負
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_.59.0663a16: 長爪見一故云云一云如長爪等者即擧下作二清
T2217_.59.0663a17: 淨計一外道上也。如者指事也。今亦下擧二行者觀
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_.59.0663a23: 云二乃至一也。故釋云。當レ知六度萬行乃至心亦
T2217_.59.0663a24: 不可得文一切分段句准二謂若分段句一應二總
T2217_.59.0663a25: 句一故。問。摩訶般若所レ明廣通二三科等一。何唯
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_.59.0663b04: 文總持陀羅尼梵漢不同也
T2217_.59.0663b05: 是心常樂我淨等者下所レ擧八倒歟抄云。八
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_.59.0663b07: 永寂一爲二涅槃一則無二常樂我淨一。爲二復四倒一文
T2217_.59.0663b08: 若依二此釋一所離妄倒也。又起信論釋二本覺
T2217_.59.0663b09: 徳一云。常樂我淨義故文又釋二所對染一云。非常
T2217_.59.0663b10: 非樂非我非淨文釋論云。此四種過以レ對量
T2217_.59.0663b11: 本覺體中四種功徳一云云若依二此釋一擧二四徳
T2217_.59.0663b12: 四患一歟
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_.59.0663b16: 釋對二聲聞位一顯二眞言行者法明道分位一也云
T2217_.59.0663b17: 云私云。前開二小乘三乘漸次門一而爲二今心實
T2217_.59.0663b18: 相一也。故上釋云。或説二諸蘊和合中我不可
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_.59.0663b20: 實相一者即是此經心之實相云云此意矣。然今
T2217_.59.0663b21: 釋意對二小乘三乘觀修一而明二眞言行者觀行一
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_.59.0663c05: 於八直道中等者。智論八直道文八直道者
T2217_.59.0663c06: 八正道歟。直正義同故。准二小乘性相一八正道
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_.59.0663c10: 文若依二大乘一者七覺見道八正修道也。然玄
T2217_.59.0663c11: 賛釋云。此八正道。別修行相雖レ在二修道一。體
T2217_.59.0663c12: 實通二餘見無學道一。世尊應レ無二八正道一故文
T2217_.59.0663c13: 大小乘意大異。然今依二小乘意一歟。問。若爾
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_.59.0663c21: レ知也文又同師仁王疏云。無量人衆皆得二法
T2217_.59.0663c22: 眼淨一謂始證二初地一云云妙樂疏記名同義殊
T2217_.59.0663c23: 文道暹釋引二莊嚴論一判二初地一耳。故知今法眼
T2217_.59.0663c24: 淨是初地得益也。又義疏云。但衆經多明二法
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_.59.0663c26: 鈍根雖レ聞二大法一。無二巧方便一故證二小果一文天
T2217_.59.0663c27: 台釋云。法眼淨名通二於大小一。無生忍名唯局
T2217_.59.0663c28: 在レ大文
T2217_.59.0663c29: 如餘遠離方便諸菩薩等者。或云。今此菩薩
T2217_.59.0664a01: 者顯三乘一乘菩薩也。一乘又經二遠劫一故。故
T2217_.59.0664a02: 大師今經開題云。佛華法華牛時歴二三大一＊云
T2217_.59.0664a03: 云又云。告成二三大一爲レ限云云漸次頓悟顯密
T2217_.59.0664a04: 差異故。先師云。經疏幷儀軌等説皆顯云二三
T2217_.59.0664a05: 乘密云二一乘一。故疏第九云。略説法有二四種一。
T2217_.59.0664a06: 謂三乘及祕密乘文又五祕密經云。若於二顯
T2217_.59.0664a07: 教一修行者久經二三大無數劫一或證二七地一迴
T2217_.59.0664a08: 向二乘道果一取意若非二三乘一。何有二七地退
T2217_.59.0664a09: 之義一矣。就中人法二空觀專第二劫行也。
T2217_.59.0664a10: ＊故疏第二釋二第二劫行一云。人法二空之相
T2217_.59.0664a11: 亦不レ當レ心文又超二度人法有無二障一云云又
T2217_.59.0664a12: 心之影像又第二劫也。故疏第七云。觀二蘊阿
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_.59.0664a14: 故明二種種法門一云云大師八九二心同二淨菩
T2217_.59.0664a15: 提心一故。又頓中有二顯密一故屬二頓悟一歟。又經
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_.59.0664a18: 神通至到一處文彼方便對治第三劫故顯一
T2217_.59.0664a19: 乘也。次下釋入二佛智惠一有二無量方便門一云云
T2217_.59.0664a20: 入二佛智一方便豈非二一乘一乎。顯一乘非二直觀
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_.59.0664b04: 來境界一故遮二顯家方便門一而得二一之名一文
T2217_.59.0664b05: 私云。一者彼經第一清淨光明門。即當二今
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_.59.0664b15: 佛所證之道一切菩薩發心修行趣向義故文
T2217_.59.0664b16: 謂法之明。法明道故二倶依主也。下照見心
T2217_.59.0664b17: 明道者。心是能照智體也。心即明也。持業立
T2217_.59.0664b18: 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_.59.0664b23: 古佛大菩提道文實範上人云。法明道者。法
T2217_.59.0664b24: 者法性無量法性。明者光明大惠光明。道者
T2217_.59.0664b25: 諸佛所行之道。謂此菩薩淨菩提心。以レ覺二心
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_.59.0664b28: 明道一也云云
T2217_.59.0664b29: 菩薩住此道時等者。此道者法明道。謂住二法
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_.59.0664c11: 法一文此又住二三昧一勤修滿二法明道等一之義
T2217_.59.0664c12: 歟。一切佛法中可レ有二法明道一故。又守護經
T2217_.59.0664c13: 釋云若諸菩薩如レ是了知即得レ成二就第一清
T2217_.59.0664c14: 淨＊光法明門一大日經初
法明道		任運得二此不可思
T2217_.59.0664c15: 議一切智智諸佛境界甚深三昧一。大日經言。菩
薩住此修學不
T2217_.59.0664c16: 久勤苦便得除
一切蓋障三昧		若諸菩薩住二是三昧一一切佛法
T2217_.59.0664c17: 不レ作二功用一任運成就大日經云。住此除一切蓋障
菩薩○滿足一切佛法略抄
T2217_.59.0664c18: 既云二任運成就一。未二必更修一歟。或云。文點可
T2217_.59.0664c19: レ讀二菩薩住此云云疏文讀云因二淨菩提心一照二
T2217_.59.0664c20: 明諸法一故云云問。法明道何位＊耶。答。般若僧
T2217_.59.0664c21: 正云。問。何位爾名。答。眞言行者第十祕密莊
T2217_.59.0664c22: 嚴住心也。若配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_.59.0664c24: 已次云當知行人則是位同二大覺也文私云。此
T2217_.59.0664c25: 意等覺妙覺一佛二名故作二此釋一歟。然初地
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_.59.0664c28: 明門例如三聲聞見諦以後入二修道位一也文既
T2217_.59.0664c29: 同二聲聞見道一定知二初地一也。又禪要釋下得二除
T2217_.59.0665a01: 蓋障三昧一位一云。得一此三昧一者名爲地前三
T2217_.59.0665a02: 賢一文准二此文一。地前也。然彼且就伏位云レ爾
T2217_.59.0665a03: 歟。＊故彼要次下釋云依レ此。漸進遍周法界一
T2217_.59.0665a04: 者如二經所説一名爲二初地一文經者指二令經一歟｣
T2217_.59.0665a05: 譬如有人等者。法譬相配者。從二有人一至一命
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_.59.0665a16: 經云。一切蓋障及煩惱障法障業障文及字
T2217_.59.0665a17: 起盡一切蓋障似レ爲二別障一。下三障是今五障
T2217_.59.0665a18: 中三也。若爾四障歟。或總別合論實三障歟。
T2217_.59.0665a19: 般若寺抄五障中注二前三一云。以上煩惱障也。
T2217_.59.0665a20: 注二後二一云。以上所知障也云云或云。初三障
T2217_.59.0665a21: 即三道。後二障業苦隨レ義離分立レ此歟。又此
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_.59.0665a23: 明レ之也。或雖二皆具有一約二偏増一示レ之云云私
T2217_.59.0665a24: 云。隨レ人具闕有二不同一歟。又生障約二異熟果
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_.59.0665b04: 實業所感文。演祕云。唯此一法等者。唯此
報業相似一法假説等流。文		准レ此
T2217_.59.0665b05: 今又因果相似假名二等流一。實増上果。實業
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_.59.0665b10: 五根本煩惱心一。乃至若更約二上中下九品等一
T2217_.59.0665b11: 乃至成二八萬塵勞一文私云。五根本爲レ初五度
T2217_.59.0665b12: 再數成二百六十心一。此百六十心約二九品一離分
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_.59.0665b18: 令レ不レ捨二菩提心一。此即菩薩眞四重禁也文私
T2217_.59.0665b19: 云。顯乘律藏所判。聲聞四重婆羅夷非二偸
T2217_.59.0665b20: 蘭遮一。然對二自宗四重禁一彼猶偸蘭也爲言偸蘭
遮此
T2217_.59.0665b21: 云大障善道。能障善道堕惡道＊婆羅
夷此云斷頭。若犯此法不成比丘故		或云。今釋對下
T2217_.59.0665b22: 堅住一菩提心戒一之人上故作二是説一。然就二今釋一
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_.59.0665b28: 報障文私云。報障與二生障一名異義同也。無
T2217_.59.0665b29: 修道故等者。惡趣受苦無レ間。北州等受樂無
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_.59.0665c03: 情文
T2217_.59.0665c04: 兩不和合等者。智論第六十八兩不和
合品		云。復
T2217_.59.0665c05: 次須菩提。聽法人欲下書二持般若彼羅蜜一讀誦
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_.59.0665c12: 至正憶念上。説法者五蓋覆レ心故不レ欲レ説等文
T2217_.59.0665c13: 私云。書持般若乃至正憶念云二修般若一也。所
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_.59.0665c17: 行各差別故文若爾聽聞既有。書寫受持等
T2217_.59.0665c18: 不レ爾乎。答。智論同卷云。或時師慈悲心發故
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_.59.0665c22: 法一文大品魔事品者雖二兩不和合品所説一。兩
T2217_.59.0665c23: 不和合義説二菩薩魔事一故。今疏從二所説一云二
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_.59.0666a01: 淄州釋云。除二五蓋一故無二睡眠一文何。答。第八
T2217_.59.0666a02: 識發心未レ定。設許非二純無漏一。有漏散心位何
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_.59.0666a07: 中亦不レ行二小善道一文既云二夢中一。阿毘拔致
T2217_.59.0666a08: 位可レ有二睡眠一也。或容有釋歟。非三實有二睡眠一
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_.59.0666a13: 等文今位同大覺者此意矣。若不レ爾者何云二
T2217_.59.0666a14: 然非究竟一乎。問。法譬相對。月體是得佛譬
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_.59.0666a18: 増文約二明用一分一論二同等一也。例如二釋論中無
T2217_.59.0666a19: 明用因位雖レ斷體唯佛斷一。今又約二智用一也。
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_.59.0666a22: 一分明相等文彼又約二明用歟。又法譬相對
T2217_.59.0666a23: 者。然字上下相對分明。上法擧レ用譬擧レ體。
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_.59.0666b06: 也云云
T2217_.59.0666b07: 三十六倶胝趣者疏第十一云。如四大乘中説三
T2217_.59.0666b08: 欲界有二三十六處一文今又明二三十六倶胝性
T2217_.59.0666b09: 類一。或云二嗔行偏多一或云二嗔性薄一。然嗔唯欲
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_.59.0666b12: 欲界二十由地獄州異文彼但開二八地獄四大
T2217_.59.0666b13: 州一故成二二十處一。今八熱外開二八寒一四大州
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_.59.0666b15: 梵本嚕多是大聲乃至又兼多聲者。智證大師
T2217_.59.0666b16: 抄云。其意未レ詳文意隨方諸趣言音一世界
T2217_.59.0666b17: 猶無量差別。況多世界乎。對二此方文字一難二
T2217_.59.0666b18: 具翻一也爲言
T2217_.59.0666b19: 通塞之相者。所被機可度云レ通不可度云レ塞
T2217_.59.0666b20: 也
T2217_.59.0666b21: 如釋論道種智中廣明者
T2217_.59.0666b22: 非但意根等者。上云下復由二意根淨一解中語言
T2217_.59.0666b23: 陀羅尼上故云二非但等一歟。前約二六根淨義一雖諸
根淨
T2217_.59.0666b24: 非互
用也		今就二諸根互用一故。問。相宗六根淨地前
T2217_.59.0666b25: 得レ之。天台十信得レ之。今何云二初地一乎。答。上
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_.59.0666c01: 具足見色聞聲知香味觸等諸根互用一故云
T2217_.59.0666c02: 云玄賛有二二義一。一義如二唯識論一。一義云。若
T2217_.59.0666c03: 加行力分所レ得者地前亦得也。又天台眞位
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_.59.0666c07: 轉レ用成レ多非レ轉二法體一云云一云。恐レ壞二法相一
T2217_.59.0666c08: 但取二自境一。皆是實境所取。他境皆是假境
T2217_.59.0666c09: 云云後師云。一一根處遍有二諸根一。各自起レ用
T2217_.59.0666c10: 非下以二一根一得中一切境上。以三諸根用各遍二一切一
T2217_.59.0666c11: 故名二互用一云云燈云。然師意存二第二解一云云
T2217_.59.0666c12: 眞興云。存二初師第二解一爲言第一解有下壞二法
T2217_.59.0666c13: 相一之失上。後師解有下非二互用一之失上也
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_.59.0666c21: 云。菩薩住二六神通一云云爾何。答。初地菩薩五
T2217_.59.0666c22: 蓋三妄雖二已斷一。微細妄執猶未レ斷故。隨在二
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_.59.0666c25: 於二乘之通一如下用二日光一等中彼螢火上也文又智
T2217_.59.0666c26: 論第二十八云。五通是菩薩所得。今欲レ住二
T2217_.59.0666c27: 六神通一是佛所得文仁王經云。復有二菩薩一四
T2217_.59.0666c28: 眼五通皆成就取意佛眼漏盡果位所得故菩
T2217_.59.0666c29: 薩位除レ彼矣。又即身義云。若有二眞言行者一
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_.59.0667a02: 入二佛位一文此又不レ得二佛位一前但得二五通一也。
T2217_.59.0667a03: 但於二大品文一者。智論二十八釋二此事一云。第
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_.59.0667a06: 六神通一文會二大品如讃菩薩品往生品五通
T2217_.59.0667a07: 六通相違一而作二此釋一。漏盡故雖レ得二六通名一
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_.59.0667a24: 爲一。然深觀即同二無爲戒一也文第十七持明禁
戒品
T2217_.59.0667a25: 云。然戒西方音有レ二。一者此是修行戒也。謂
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_.59.0667a29: 持之戒。沒栗多是有時願之戒文抄云。梵語
T2217_.59.0667b01: 尸羅此云二清冷一○此是本性具足戒也。性自
T2217_.59.0667b02: 須レ持。今持明戒梵語沒栗多。此譯云二制戒一。
T2217_.59.0667b03: 爲二持明者一方便制レ之文私云。疏文可レ讀二亂
T2217_.59.0667b04: 達一。尸羅是性戒沒栗多制戒也。故知有爲戒
T2217_.59.0667b05: 者今制戒＊歟。無爲戒是性戒。故十八云。由下
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_.59.0667b07: 爲戒蘊一文又云。以二此五戒一爲レ首而能成二一
T2217_.59.0667b08: 切智地如來之位一故云レ得二無漏戒性成一也
T2217_.59.0667b09: 文或云。依二前十七文一。三摩耶戒師受戒故非二
T2217_.59.0667b10: 無爲戒一。即四重十重禁也云云此義不レ爾。既
T2217_.59.0667b11: 云二佛性三摩耶戒一。又云二發菩提心戒一。佛性菩
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_.59.0667b14: 限量一故。以三世無障礙智一爲レ名也文具如二
T2217_.59.0667b15: 下辨一
T2217_.59.0667b16: 梵云尸羅是清冷義也者。疏第五云。若尸羅
T2217_.59.0667b17: 者但是清淨義也文大師戒序云。戒有二二種一。
T2217_.59.0667b18: 一毘奈耶。此翻二調伏一。二尸羅。翻云二清涼寂
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_.59.0667b22: 饒益有情之戒文基師義林章第三云。尸羅
T2217_.59.0667b23: 梵語。此曰二清涼一。行レ惡之人惡二於尸羅一。名二惡
T2217_.59.0667b24: 尸羅非。尸羅惡名二惡尸羅一。古人解曰。尸羅
T2217_.59.0667b25: 戒義。尸羅者即惡戒文道宣戒疏第一云。初
T2217_.59.0667b26: 云二尸羅一。此翻爲レ戒。戒有二何義一。義訓警也。由
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_.59.0667c01: 善戒一約レ義得レ名文元照行宗記第一云。斥
T2217_.59.0667c02: レ古中先出二古解一。然下斥レ局。如二屠殺一者受二惡
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_.59.0667c04: 儀一。戒既通レ惡。古解局レ善即是偏擧文私云。
T2217_.59.0667c05: 慈恩南山倶破二古師一其義左右。然今疏及大
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_.59.0667c12: 實乃至等引一即是住二佛戒一也文等引又定一
T2217_.59.0667c13: 名也。住二等引一即住二佛戒一之義。如三今得二三
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_.59.0667c16: 八法文同疏第一上云。亦以一白三羯磨通
T2217_.59.0667c17: 爲レ四也文濟縁記第一云。律云。有二三種羯
T2217_.59.0667c18: 磨一。單白羯磨･白二羯磨･白四羯磨。據レ名。名
T2217_.59.0667c19: レ立。本無二差降一文私云。依二此等釋一。一白三羯
T2217_.59.0667c20: 磨云二白四羯磨一也。問。白四羯磨作法何。答。
T2217_.59.0667c21: 四分僧羯磨上云。正授戒法一戒法難生。衆縁須
具。諦受當如具作
T2217_.59.0667c22: 法開導令レ起二上上品心一。至誠大徳僧聽。此
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_.59.0668a03: 者默然。誰不レ忍者説。三説僧已忍下與二某甲一
T2217_.59.0668a04: 授二具足戒一某甲爲中和尚上竟。僧忍＊黙然故。是
T2217_.59.0668a05: 事如レ是持作此法已應爲記
持邊受與此無異		私云。從二大徳僧
T2217_.59.0668a06: 聽一至二白如是一一白也。又從二大徳僧聽一至二誰
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_.59.0668a24: 薩戒梵網十重禁瑜
伽三聚淨戒		及密佛戒皆對二不現前僧一受
T2217_.59.0668a25: 之。然顯戒釋迦爲二和上一文殊爲二羯磨一彌勒
T2217_.59.0668a26: 爲二教授十方諸佛爲二證戒一十方菩薩爲二同
T2217_.59.0668a27: 法一。密戒大日爲二和上餘四師同レ前此依小野廣
澤三摩耶戒
T2217_.59.0668a28: 私記。大師
戒序異此矣		既師受義同。何云二不從師得等一
T2217_.59.0668a29: 乎。依レ之疏第五云。是故次令レ發二菩提心一○
T2217_.59.0668b01: 然後爲授二三世無障礙智戒一。此受二菩薩戒一
T2217_.59.0668b02: 法別有二行儀一也＊文又大師戒序云。龍樹菩薩
T2217_.59.0668b03: 説レ戒有二五種一云云人天聲聞縁覺菩薩三昧
T2217_.59.0668b04: 耶佛戒。第五三昧耶佛戒今所レ授者也文此
T2217_.59.0668b05: 等文明鏡者歟。何。答。今佛性三昧耶戒法佛
T2217_.59.0668b06: 自然智故法然本具戒。故疏第五云。然佛戒
T2217_.59.0668b07: 者即如來自然之惠文然凡夫不レ知二此理一故
T2217_.59.0668b08: 遇二灌頂師一示二受持儀式一也。故經軌中明二受
T2217_.59.0668b09: 持作法一耳。又疏第十七云。此本性戒自然合
T2217_.59.0668b10: 行。故涅槃云。性自能持レ戒也文令二弟子一知二
T2217_.59.0668b11: 此理一歟。問。戒惠其體別。何云二自然智一。故戒
T2217_.59.0668b12: 序云。非二只戒異一定惠亦別文何。答。無畏禪
T2217_.59.0668b13: 要云。前雖レ受二菩薩淨戒一今須重受二諸佛内
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_.59.0668b18: 羅尼一。曰二唵三去昧耶娑坦鍐一。此陀羅尼令
T2217_.59.0668b19: レ誦二三＊遍一。即令レ聞戒及深祕法亦能具足文
T2217_.59.0668b20: 私云。前受菩薩淨戒者眞言十重禁也。無漏
T2217_.59.0668b21: 清淨戒者發菩提心戒即佛性三昧耶戒歟。
T2217_.59.0668b22: 准二此釋一。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_.59.0668b26: 即名レ破二於重禁文又云。復次菩薩自有二十
T2217_.59.0668b27: 重戒一。如二前不殺等一不レ在二其數一。乃是偸蘭也。
T2217_.59.0668b28: 云何十耶。其四如二前所説一。更有二六重一也。幷
T2217_.59.0668b29: 爲レ十也文又准二此釋一。四重十重禁皆三昧耶
T2217_.59.0668c01: 戒歟。然前無爲戒云レ無二失犯一今云レ破二重禁一。
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_.59.0668c05: 亦如二後説一文此又四重等爲二三昧耶戒一歟
T2217_.59.0668c06: 聲聞雖無十重
有四重故云也		今案二諸文意一。今佛性三昧耶戒
T2217_.59.0668c07: 是菩提心體故。一切功徳無レ不二具足一故。或
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_.59.0668c11: 爲レ戒云云此則三摩耶戒。又三聚淨戒也。戒
T2217_.59.0668c12: 定慧功徳無レ不二周備一矣。又灌頂文云。此戒
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_.59.0668c14: 密平等。亦名二三部一。三部者佛蓮金也取意又
T2217_.59.0668c15: 疏第五云。令三行者深觀二十縁生句一了知三
T2217_.59.0668c16: 業畢竟不生法性自爾常無中動作甲。是名二無爲
T2217_.59.0668c17: 戒一也文三部三密中何徳不レ攝矣。小乘七支
T2217_.59.0668c18: 大乘三業上防非止惡功能云二戒體一。今宗
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_.59.0669a02: 共四重也。此等異説勿レ令二混監一矣小野廣澤
三摩耶戒
T2217_.59.0669a03: 私記不同出之。小野四重
十重倶授廣澤唯授十重歟		問。若爾顯密戒體別
T2217_.59.0669a04: 乎。答。疏十七云。聲聞縁覺有二十善戒一。外道
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_.59.0669a07: 種一。非三一切衆生本原戒而有二差別一也取意戒
T2217_.59.0669a08: 序云。戒有二五種一。人天聲聞縁覺菩薩三摩耶
T2217_.59.0669a09: 佛戒。十善戒通二五種一有二淺深一耳取意他宗釋
T2217_.59.0669a10: 云戒無二大小一受者心品云云問。十善戒通二三
T2217_.59.0669a11: 摩耶眞言行者亦受持乎。答。疏釋二學處品十
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_.59.0669a14: 二合爲説一也＊文
T2217_.59.0669a15: 不假受持常無失犯者。受者受戒。遇レ師受得
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_.59.0669a22: レ捨二所學處一故作法棄捨二由レ犯二根本罪一故。
T2217_.59.0669a23: 三由二形沒二形生一故。四由一善根斷一故。五由
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_.59.0669a27: 由二日沒已後一。餘同二近事第一第三一矣五十三
T2217_.59.0669a28: 説菩薩戒有二二種捨縁一。一＊棄二捨無上正等
T2217_.59.0669a29: 菩提大願一。二現行上品纒犯二勝處法一。又更
T2217_.59.0669b01: 有二二縁一。七十
五説		勝處法者波羅夷名也。
T2217_.59.0669b02: 此云二斷頭一。四重罪也。太賢古迹下引二瑜伽一
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_.59.0669b09: 文私云。上品纒者前數數現行等四縁具足
T2217_.59.0669b10: 也。四縁中一縁二縁等不レ具二四縁一中下纒
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_.59.0669b19: 八倒一哉文私云。外道常樂我淨四倒。二乘
T2217_.59.0669b20: 非常非樂非我非淨又爲二四倒一。故成二八倒一
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_.59.0669b27: 清淨文古迹釋云。防二十惡一時制止有爲無爲
T2217_.59.0669b28: 八倒一。有無性離一味清淨也文今又云二由住
T2217_.59.0669b29: 此戒一。其意同矣。又今無爲戒初地淨菩提心
T2217_.59.0669c01: 第八住心也。然彼云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_.59.0669c03: ＊文可レ思レ之
T2217_.59.0669c04: 迦葉亦云等者。抄云。此涅槃經。佛告二迦葉一。
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_.59.0669c10: 文私云。非苦生苦想乃至淨生不淨想是二
T2217_.59.0669c11: 乘四倒歟。苦生樂想乃至不淨生淨想即外
T2217_.59.0669c12: 道四倒也。故云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_.59.0669c18: 皆名二邪見人一也文此釋同二今疏一。但外道別
T2217_.59.0669c19: 擧今有二凡夫中一歟。又唯識演祕云。疏邪
T2217_.59.0669c20: 見言通含二五見一文義章六云。問曰。五見斯
T2217_.59.0669c21: 皆是邪。何故撥無偏名二邪見一。成實釋云。此見
T2217_.59.0669c22: 重故偏名爲レ邪文空謂不空等見二非撥無見一。
T2217_.59.0669c23: 故倶舍十九云。撥無因果一名爲二邪見一文又
T2217_.59.0669c24: 五見隨一邪見也。但撥無云二邪見一。是倶舍意
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_.59.0669c27: 遍一故文又隨一邪見＊亦翻二正見一故。不正見
T2217_.59.0669c28: 攝故。又疏第十八云。邪見者謂各各持於二其
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_.59.0670a02: 撥二無此事一。即是外道宗計也文
T2217_.59.0670a03: 即時無礙智等者。疏第五云。菩薩所以發レ心
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_.59.0670a09: レ名也文准二此釋一。無礙智者三世無障礙智戒。
T2217_.59.0670a10: 即三摩耶戒。前無爲戒也。於一切法者所達
T2217_.59.0670a11: 三世諸法也。又疏云。自然智是如來自覺自
T2217_.59.0670a12: 證之智。昔所二未レ聞未知之法自然了了現前
T2217_.59.0670a13: 無レ所二罣礙一故以爲レ名文准二此文一。如來自然
T2217_.59.0670a14: 智云二無礙智一歟。前文既云三以レ戒生二佛惠一。戒
T2217_.59.0670a15: 即非レ智歟。或又戒即惠也。故疏云。然佛戒者
T2217_.59.0670a16: 即如來自然之惠文二義終一無レ違耳
T2217_.59.0670a17: 雖無量天魔等者。抄引二智論一云。一切菩薩皆
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_.59.0670a22: 辛苦一○云云私云。此文魔來雖レ亂二菩薩一。未
T2217_.59.0670a23: レ見レ現二佛身一。又雖レ云三六波羅蜜趣二薩＊婆若一。
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_.59.0670a29: 精進禪定智惠一文釋論云。修行因雖レ有二無
T2217_.59.0670b01: 量一而不レ出二六種波羅蜜一。是彼像爲二修行者一
T2217_.59.0670b02: 説二六資糧一亂二行者一令レ入二邪網一文此文既天
T2217_.59.0670b03: 魔現二佛身一説二六波羅蜜亂二行者一故。指二此
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_.59.0670b07: 云云若爾法明三昧佛法漸次得レ之歟。謂有二
T2217_.59.0670b08: 二意一。或准二冶人神通頓漸譬一。三徳雖同時
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_.59.0670b14: 又今文云二以是菩薩初發心時即名佛故一云
T2217_.59.0670b15: 云既發心成佛同。誰云二別時功徳一矣。或約二初
T2217_.59.0670b16: 地中入住出三心一作二三重淺深一歟。疏第七
T2217_.59.0670b17: 云。此修行地即是淨菩提心初法明門。例如三
T2217_.59.0670b18: 聲聞見諦以後入二修道位一也文法明道既見
T2217_.59.0670b19: 道。後二如レ次修道住出位歟。守護經云。若諸
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_.59.0670b22: 略抄佛境界三昧者除蓋障三昧也
T2217_.59.0670b23: 龍樹以爲如冶人等者。智論三十二云。利根
T2217_.59.0670b24: 者即知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_.59.0670b26: 得二法性一。譬如二大冶鼓レ石然後得金文今以二
T2217_.59.0670b27: 冶人神通人一類二顯密行人一也
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_.59.0670c02: レ説二此經一示二不可思議神通瑞相一也文今義意
T2217_.59.0670c03: 以二三句説文一爲二序分一以二九句別説一爲二正宗一
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_.59.0670c06: 云云
T2217_.59.0670c07: 如華嚴諸經等者。或云。如者譬類。從二功徳
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_.59.0670c11: 如來分別説窮レ劫不レ能レ盡文又今經生廣大
T2217_.59.0670c12: 功徳者擬二功徳深廣一。其性常堅固又同二堅固
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_.59.0670c16: 義一故云二心密印一也爲言故疏第二云。餘經廣
T2217_.59.0670c17: 歎二沙羅樹王莖葉華菓一。今此經中唯明二此樹
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_.59.0670c19: 云云但華嚴經文雖レ云二求菩提一未レ云二如實知
T2217_.59.0670c20: 自心一。又雖レ云二堅固一猶未二a字不生際性一故。
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_.59.0670c27: 提生一文此意矣。或云。或本生字也。若爾非二二
T2217_.59.0670c28: 問一矣。生字誤歟。多本皆性字也
T2217_.59.0670c29: 如般若中廣明等者。智論七十三云。須菩提
T2217_.59.0671a01: 白レ佛言。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_.59.0671a08: 相貎知二是阿鞞跋致菩薩一摩訶薩一云云七十
T2217_.59.0671a09: 三四兩卷中廣明。撿レ可レ見之
T2217_.59.0671a10: 經願識心心勝者。或云。識七轉識。次心第八
T2217_.59.0671a11: 質多心也。後心第九識干栗多心也。或云。識
T2217_.59.0671a12: 字通二二心一也。故下＊文云二識心人中一也。文點
T2217_.59.0671a13: 識乃心心可レ讀歟。或云。識字唯屬二初心一而
T2217_.59.0671a14: 顯二能證智義一。次但云レ心所證理也。牒文作釋
T2217_.59.0671a15: 分明故。私案。是心自覺之智者。心字釋二經
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_.59.0671a27: 經二幾次第一言也文
T2217_.59.0671a28: 心諸相與時者。大疏抄云。即問下其菩提心差
T2217_.59.0671a29: 別相及經二幾時一與得二究竟淨菩提心一也文
T2217_.59.0671b01: 此釋未レ詳。今六十心百六十心相状云二心諸
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_.59.0671b07: 云。舟車神通至到一處文初劫云二淨菩提心
T2217_.59.0671b08: 少分増明一。第二劫云二淨菩提心更作一轉開
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_.59.0671b15: 何一文
T2217_.59.0671b16: 當以何行云何修行等者。淨菩提心已前三
T2217_.59.0671b17: 密行云レ行。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_.59.0671b20: 何以得二此淨菩提心一云云又上釋云。此教諸
T2217_.59.0671b21: 菩薩眞語爲レ門自心發二菩提一云云又儀軌云。
T2217_.59.0671b22: 晝夜四時精進修現世證得二歡喜地一云云故
T2217_.59.0671b23: 知眞言行者生死具縛行云二及彼行修行一也。
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_.59.0671b26: レ知諸成就中最爲二其上無一與等無二相比一也
T2217_.59.0671b27: 文一切智智果是究竟故。又得二彼果一＊之行
T2217_.59.0671b28: 豈非二大悲萬行一。故第三結指釋云。已説二淨菩
T2217_.59.0671b29: 提心一竟。從レ此已下明二進修方便及悉地果
T2217_.59.0671c01: 生一也文此意非レ云下住心品明二淨菩提心一具縁
T2217_.59.0671c02: 品下説二根究竟義上＊乎。答。今文是究竟淨菩
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_.59.0671c09: 文一切智心者淨菩提心也。指レ彼云二此妙果一。
T2217_.59.0671c10: 又得二彼果一方便非二生死行一乎。況入曼荼羅
T2217_.59.0671c11: 行法者下文末代我等弘通七日作壇等儀則
T2217_.59.0671c12: 也。此寧非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_.59.0671c17: 根一則名爲レ果云云前後釋義明鏡歟。然或人
T2217_.59.0671c18: 進修方便悉地果生爲二根究竟句。誤甚歟
T2217_.59.0671c19: 亦可分爲二句也者。般若寺抄云。二句者以二
T2217_.59.0671c20: 何行一修行云何修而得二無上悉地宮一也文私
T2217_.59.0671c21: 案二經文一。但云二及彼行修行一未レ擧二所得果一。故
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_.59.0671c24: 以レ此可レ爲二分二一也文此釋順二今經文一矣｣
T2217_.59.0671c25: 謂衆生異熟識心者。前業所感異熟果心也。
T2217_.59.0671c26: 法相宗第八識云眞異熟識一也。唯識論云。
T2217_.59.0671c27: 一謂異熟即第八識。多異熟性故文殊異之
T2217_.59.0671c28: 心者行者轉勝心云二殊異一。前諸心差別之相
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_.59.0672a09: 心也云云
T2217_.59.0672a10: 牟尼者是寂默義者。第十二云。牟尼者寂默
T2217_.59.0672a11: 義也。常寂之土微妙寂絶幽深玄遠。不レ可二以
T2217_.59.0672a12: レ言説之。如レ是法界寂然大滅度法唯佛一人
T2217_.59.0672a13: 究竟清淨。故名二牟尼一也文
T2217_.59.0672a14: 或可分爲十句者。第七句亦分爲二二句一故成二
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_.59.0672a19: 果一故而修二因行一故文
T2217_.59.0672a20: 入大悲藏漫荼羅等者。具縁品中明二入＊漫多
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_.59.0672a24: 便。從レ此爲レ首也文何。答。具縁品行得二初地
T2217_.59.0672a25: 果一地前行也。悉地品下修行入證者大悲萬
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_.59.0672a28: 覺世尊大智灌頂地一自見二三三昧耶句一文疏
T2217_.59.0672a29: 十八云。殊異者謂如來三三昧耶之身文三
T2217_.59.0672b01: 三昧耶身云二殊異一未レ詳。又經云。復志求三
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_.59.0672b04: 生無量一。知二衆生無量一故即知二虚空無量一文疏
T2217_.59.0672b05: 云。求者樂欲○次復樂求者還修二菩薩道一也
T2217_.59.0672b06: 文大師住心論中以二心續生之相文一證二竪十
T2217_.59.0672b07: 種住心一。又以二今文一成二横塵數廣多一。准二此釋一。
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_.59.0672b12: 十智力一降二伏四魔一以二無所畏一而師子吼文此
T2217_.59.0672b13: 文答二功徳句一文歟。十力四無畏佛不共功徳
T2217_.59.0672b14: 故
T2217_.59.0672b15: 無量應度衆生者。未來應度衆生也。故上釋
T2217_.59.0672b16: 云。時金剛手爲レ令下未來衆生具足方便無中
T2217_.59.0672b17: 復餘疑上故以レ偈問レ佛文問。疏第三云。此中
T2217_.59.0672b18: 大會即是法界漫荼羅所攝應度衆生文准二此
T2217_.59.0672b19: 文一。非レ指二會座衆一＊乎。答。六大無礙故九界
T2217_.59.0672b20: 迷情即等流法身。九世相入故未來衆生即
T2217_.59.0672b21: 今經聽衆歟。況彼上文云。爲レ滿足彼諸未來
T2217_.59.0672b22: 世無量衆生一爲二救護安樂一故文
T2217_.59.0672b23: 略有七義故名大乘者。抄云。此與二瑜伽雜集
T2217_.59.0672b24: 等説一或同或異。説教絶設不レ須二和一會也
T2217_.59.0672b25: 文理趣釋云。大乘有二七義一。一者法大二者
T2217_.59.0672b26: 人大三者勝解大四者意樂大五資糧大六
T2217_.59.0672b27: 者時大七者究竟大文嘉祥十二門論疏上
T2217_.59.0672b28: 云。地持論中七義釋レ大○言二七種一者。一謂
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_.59.0672c06: 三大阿僧祇劫修行。七果大。謂大菩提果文
T2217_.59.0672c07: 私案。兩師釋同二今疏七義一歟。但三四五七其
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_.59.0672c12: 疏第二云。從二初地一即入二金剛寶藏一故文此
T2217_.59.0672c13: 乃同二初地菩薩文一矣。此金剛寶藏即自性淨
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_.59.0672c21: 十二大乘文
T2217_.59.0672c22: 即是不生而生等者。住心論十云。心續生之
T2217_.59.0672c23: 相諸佛大祕密者謂從二初羝羊暗心一漸次背
T2217_.59.0672c24: レ暗向レ明求上之次第云云又疏第二釋二八心
T2217_.59.0672c25: 等一畢合二今文一矣。准二此等釋一。十心幷十住心
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_.59.0673a20: 藏一云。水無二自性一遇レ風即波文故無レ違。他縁
T2217_.59.0673a21: 乘又依圓不異門故雖レ似二不生而生義一性相
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a
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_.59.0673b02: 大祕密一取意問。若爾今宗談二性相歴然義一。可
T2217_.59.0673b03: レ無二不生而生義一。何。答。今宗事理元各別不
T2217_.59.0673b04: レ歸レ理。而事本生而不生。相本不生而生。理
T2217_.59.0673b05: 又爾。經云。生住等諸法常恒如レ是生文可レ思
T2217_.59.0673b06: レ之。問。若爾生常生乃至滅恒滅。恐同二外道
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_.59.0673b21: 外道即二乘中人也文准二此文及第二釋一。常
T2217_.59.0673b22: 外道二乘也。又准三雜問答中於レ内分二内内内
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_.59.0673b25: 不レ了二内證一名爲二外道一＊云云又世間三心云
T2217_.59.0673b26: 外道一。出世六心云二二乘一。六心雖レ異大小二乘
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_.59.0673c22: 光一也文私云。此目近詞故指二上本來寂無相
T2217_.59.0673c23: 等一也。故初釋爲レ勝矣
T2217_.59.0673c24: 心佛現前等者。即初地淨菩提心位也。疏第
T2217_.59.0673c25: 二云。然行者以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_.59.0673c27: 量如虚空乃至正等覺顯現即喩二此心一也文
T2217_.59.0673c28: 准二此文一。一道無爲云二正等覺一歟。又第三云。
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_.59.0674a01: 生。即是心佛顯現故云二正等覺句一文依二此
T2217_.59.0674a02: 釋極無自性云二心佛顯現矣今文又眞言行
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_.59.0674a20: 此華香一爲二内供養一。所謂觀心之供養也文又
T2217_.59.0674a21: 經第五云。供養有二四種一。謂作禮合掌幷及慈
T2217_.59.0674a22: 悲等世間與二華香一從レ手發生華奉二諸救世
T2217_.59.0674a23: 者一文疏十五云。供養略有二四種一。一是供二養
T2217_.59.0674a24: 香華等及塗香等乃至飮食一。此是世間供養
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_.59.0674a28: 文私云。此中初一云レ外。世間事供故。後三云
T2217_.59.0674a29: レ内。出世理供故。下文當廣説者指二此等説一
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_.59.0674b04: 理供養。謂心住二法體一無二外攀縁一也文私云。
T2217_.59.0674b05: 三中行理爲レ内歟。又常五供理供事供云二内
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_.59.0674b18: 理一。今所レ破者即其人也略抄一行本是禪師。
T2217_.59.0674b19: 更入二眞言一而擧二禪門義一破レ彼矣。猶如下龍樹
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_.59.0674b22: 燒二勝定之手一云云
T2217_.59.0674b23: 如以四種不生等者。自他共無因四不生也。
T2217_.59.0674b24: 鑛中金性譬二在纒菩提心一。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_.59.0674c03: 是中道義文准二此文一。以從縁起故者因縁生
T2217_.59.0674c04: 義即俗諦也。無生義成者即是空義即眞諦
T2217_.59.0674c05: 也。若爾何云二中道一乎。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_.59.0674c16: 體甲文又第二疏取二世人仙人巧拙難易之譬一
T2217_.59.0674c17: 又此意矣。此等文明鏡也。然抄中此文猶對一
T2217_.59.0674c18: 執禪者一云云恐不レ會二文意一矣。妙性窮極者佛
T2217_.59.0674c19: 華法華以二初地淨菩提心一爲二極果一故云レ爾
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_.59.0674c22: 通至到一處文但世人無祕密方便等者是
T2217_.59.0674c23: 二地上大悲方便也。下云二若以大悲萬行一是
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_.59.0675a05: 門取意又釋二第九心一云。是心是因望一前顯教一
T2217_.59.0675a06: 極果。於二後祕心一初心文問。今此兩節釋解二
T2217_.59.0675a07: 經何文一乎。答。解二二句文一。前對二禪門一釋二供養
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_.59.0675a23: 也文此意十住心相續云二心相續一。若爾兼二三
T2217_.59.0675a24: 劫文一。與二疏意異。何云二無畏釋云一。依レ之智
T2217_.59.0675a25: 證大師云。或人立二十住心一判二一代時教一。不
T2217_.59.0675a26: レ合二疏意一。不レ足レ爲レ論文或云。文點可レ讀下十
T2217_.59.0675a27: 種住心中世間三心答二心相續一故疏論無違
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_.59.0675b02: レ言二諸佛大祕密我今悉開演一也文既云二從淺
T2217_.59.0675b03: 至深一非二十住心淺深一乎。又本末者九種云
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_.59.0675b06: 諸心相及心殊異一也文今又云二廣明諸心相一。
T2217_.59.0675b07: 全非二心相續義一。就レ中除二心續生之相句一乎。
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_.59.0675b14: 心諸心相竟一文或亦是答諸心相又心相續
T2217_.59.0675b15: 歟。大祕密之稱非レ依二心續生一何云二祕密乎｣
T2217_.59.0675b16: 智度云世間等者。智論第三十一云無始
T2217_.59.0675b17: 空者世間若衆生若法皆無レ有レ始。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_.59.0675b26: 無始空破二無始見一。又不レ墮二有始見一文
T2217_.59.0675b27: 經中佛言無明覆愛所繋者。智證大師記云。
T2217_.59.0675b28: 和上釋訓云。無明與二覆愛一已上　今疑若無
T2217_.59.0675b29: 明是能覆之物愛此所繋之物歟。和上云。可
T2217_.59.0675c01: 然也。若爾無明爾覆波禮愛爾所レ繋禮天土訓
T2217_.59.0675c02: レ之耶。答無常也云云
T2217_.59.0675c03: 愚童義如前説者。抄云。上疏云。謂六道凡夫
T2217_.59.0675c04: 不知實諦因果一乃至堅執不レ捨故以爲レ名文
T2217_.59.0675c05: 凡夫者正譯等者。異生正譯凡夫義翻歟。梵
T2217_.59.0675c06: 名可二尋決一矣。寶鑰上云。凡夫作二種種業一感二
T2217_.59.0675c07: 種種果一。身相萬種而生故名二異生一文
T2217_.59.0675c08: 如十六知見等者。住心論第一云。大楞伽經
T2217_.59.0675c09: 説二百八部邪見一。瑜伽論説二十六計一。智度論
T2217_.59.0675c10: 説二十六知見一文今依二智論一歟。鈔云。謂外道
T2217_.59.0675c11: 雖レ有二九十五種大意一莫レ過二十六異論一。一因
T2217_.59.0675c12: 中有果宗。二從縁顯了宗。三去來實有宗。四
T2217_.59.0675c13: 計我實有宗。五諸法皆常宗。六諸因宿作
T2217_.59.0675c14: 宗。七自在等因宗。八害爲正法宗。九邊無邊
T2217_.59.0675c15: 等宗。十不死矯亂宗。十一諸法無因宗。十二
T2217_.59.0675c16: 七事斷滅宗。十三因果皆空宗。十四妄計最
T2217_.59.0675c17: 勝宗。十五妄計清淨宗。十六妄計吉祥宗略抄
T2217_.59.0675c18: 此十六知見異二論十六一別類外道宗計。猶二小
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_.59.0675c21: 文智證記云。和上云。我我所執總呼十六見
T2217_.59.0675c22: 是別別稱也。可レ訓二我我所執如十六知見等一
T2217_.59.0675c23: 乃云云
T2217_.59.0675c24: 虚妄分別所由者唯識論等者。虚妄分別是
T2217_.59.0675c25: 能＊遍計妄心。是非二所執我我所一矣。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_.59.0676a03: 學レ定者云云此文何由似二内道一＊乎。答。凡此
T2217_.59.0676a04: 文者約下學二内教一者不觀二心之實法上也文疏
T2217_.59.0676a05: 第七云。若行人不レ解二正因縁義一而修證諸
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_.59.0676a09: 文今瑜伽我當二此計一歟。問。彼第三心引レ之。
T2217_.59.0676a10: 此證二第一心一。何云レ同乎。答。此計有二二意一。若
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_.59.0676a14: 効彼行因一冀レ成二勝果一。不レ同二前計一也取意
T2217_.59.0676a15: 此意也
T2217_.59.0676a16: 地等變化等者。智證記云。今疑下結文云三略
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_.59.0676a20: 爲中眞實之法上者此一計或言。地爲以下可
T2217_.59.0676a21: レ言二變化一也。意地等能變化爲二萬物之因一未詳
T2217_.59.0676a22: 云云疏第七云。若行人不レ解二正因縁義一而
T2217_.59.0676a23: 修證諸禪一。必當下計著自心一＊以爲中内我上。彼
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_.59.0676a26: 也文准二此釋瑜伽我者内我歟
T2217_.59.0676a27: 自在天是常等者。三論玄云。有外道云。大自
T2217_.59.0676a28: 在天能生萬物。萬物若滅還歸二本天一。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_.59.0676b01: 故名二邪因邪果一文
T2217_.59.0676b02: 如十二門中等者。十二門論龍樹云。問曰。衆
T2217_.59.0676b03: 生從二自在天一生苦樂亦自在所生。以レ不レ識二
T2217_.59.0676b04: 樂因一故與二其苦一。答曰。若衆生是自在天子者
T2217_.59.0676b05: ○自下全同同論疏下云嘉祥云。問曰下第二
T2217_.59.0676b06: 救。正通二傷慈之難一。答曰下第三破救。有二二
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_.59.0676b10: 者。今報恩供養則應レ得レ樂。不レ須レ修レ福文唯
T2217_.59.0676b11: 識論一云。有レ執有二一大自在天一體實遍常能
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_.59.0676b14: 眞實一故文
T2217_.59.0676b15: 又若自作等者。論云全同疏下云。復次下以
T2217_.59.0676b16: 果徴因破。衆生之果既由二自在。自在之因應三
T2217_.59.0676b17: 更有二所從一。反覆結レ之文
T2217_.59.0676b18: 陶師子埏埴等者。陶師子者作二土器一者也。
T2217_.59.0676b19: 埏和名禰耶須。＊埴和名波爾。疏第七云。如
T2217_.59.0676b20: 埿團輪繩陶師等和合故有二瓶生一文十二門
論同之
T2217_.59.0676b21: 次云時與前時等者。智證大師記云。經云。
T2217_.59.0676b22: 及時者與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_.59.0676b25: 法上。或計二時是自在天之所作一歟云云問。若爾
T2217_.59.0676b26: 前建立可レ云三自在天之心出一一切法一歟。答。
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: 大日經疏指心鈔卷第八
T2217_.59.0676c07:
T2217_.59.0676c08:   疏卷第二之一
T2217_.59.0676c09: 疏云此是那羅延等者。此是那羅延天者指二
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_.59.0676c12: 也。外道計云云又下文云。是毘紐天。外道部
T2217_.59.0676c13: 類文准二此文一可レ云二那羅延天外道一也。古點
T2217_.59.0676c14: 云。那羅延天外道之計也云云此意此外道計三
T2217_.59.0676c15: 那羅延天造二萬物一故云レ爾歟。抄第三云。此
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_.59.0676c21: 祖一。復有三安荼論師計二本際等一。不二煩具引一文
T2217_.59.0676c22: 私云。准二此釋一者。外道有二三論師異説一。且依二
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_.59.0676c25: 王是衆生之祖父故云二人生本一也文又遁麟
T2217_.59.0676c26: 記云。言二人種一神者。那羅翻爲レ人。延那爲二生
T2217_.59.0676c27: 本。謂人生本。即大梵王是也。外道謂。一切人
T2217_.59.0676c28: 皆從二梵王一生故文私云。依二此釋一者。梵王即
T2217_.59.0676c29: 那羅延也。若爾輔相是梵輔歟。頌疏云。爲レ臣
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