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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 671 672 673 674 675 676 677 678 679 680 681 682 683 684 685 686 [行番号:有/無] [返り点:無/有] [CITE]
T2217_.59.0660a01: 界心即眞而假。眞故無能所異。假故悲爲
T2217_.59.0660a04: 住心。云一法界心一道無爲眞理。即此意矣。 T2217_.59.0660a05: 雖因縁等者。或云。今文菩提心。爲根究竟 T2217_.59.0660a06: 作因縁也。私云。上文釋見心實相云。雖復
T2217_.59.0660a09: 界心雖因縁不生。而不壞因縁。菩提心實相 T2217_.59.0660a10: 生也。以不生故無能所生異。以不壞故非
T2217_.59.0660a15: 等矣。守護經云。如是一切皆以大慈大悲
T2217_.59.0660a18: 云滿足矣 T2217_.59.0660a19: 佛已開示淨菩提心等者。云何菩提謂如實 T2217_.59.0660a20: 知自心文也。因此文明三句大宗也。亦得 T2217_.59.0660a21: 悲爲根本方便波羅蜜滿足等是也。又云何 T2217_.59.0660a22: 菩提已下至此文。皆開示淨菩提心也。心 T2217_.59.0660a23: 不在内幷非青非黄等開示菩提心。故次 T2217_.59.0660a24: 下云無量方便皆爲令知識其心。即此意矣」 T2217_.59.0660a25: 如此經者當知一切修多羅等者。或云。一切 T2217_.59.0660a26: 修多羅者。除大日經其餘顯密諸經也。以今 T2217_.59.0660a27: 經三句攝諸經。不可漏顯密經。故次如釋 T2217_.59.0660a28: 迦所説者。指上一切修多羅也。顯密諸經皆 T2217_.59.0660a29: 釋迦説故。故以大日金剛頂入釋教録。以 T2217_.59.0660b01: 釋迦説例三世佛説也。但至決了説者。其 T2217_.59.0660b02: 中就淺略作此説也。或云。一切修多羅但 T2217_.59.0660b03: 顯經也。顯釋迦説。密法身談故。但不擧金剛 T2217_.59.0660b04: 頂經等者。彼又能開故。同今經不別擧也。 T2217_.59.0660b05: 金剛頂部中又説三句歟。故吽字義云。遮那 T2217_.59.0660b06: 經金剛頂經等説。菩薩人菩提心爲因。大悲
T2217_.59.0660b09: 中有説文歟。又一解云。金剛頂部雖有其 T2217_.59.0660b10: 義無正説故。皆爲所開而入一切修多羅 T2217_.59.0660b11: 也。守護經雖有三句説。釋迦説故又傳宣故 T2217_.59.0660b12: 猶爲所開也。如釋迦説等者。一切經有顯 T2217_.59.0660b13: 密中。於顯中以釋迦説而例餘佛説也。智 T2217_.59.0660b14: 證指歸云。令案。横統之言無所不統。總 T2217_.59.0660b15: 十方三世一切修多羅同歸於三句。本自無 T2217_.59.0660b16: 異轍。明知在一切經後。諸經猶文此經如 T2217_.59.0660b17: 印。以三摩地印印一切諸經爲法佛祕
T2217_.59.0660b20: 摩地教故 T2217_.59.0660b21: 我説諸法如是者。智證疏抄云。今案。諸法如 T2217_.59.0660b22: 是一切大小諸法。無非此無相菩提心故。今 T2217_.59.0660b23: 此經統開演説令知同轍。故言一切修多羅 T2217_.59.0660b24: 意皆同在此也。可知。一代諸經之根源祕藏
T2217_.59.0660b27: 諸經法故。且依此釋。我説諸法如是可訓
T2217_.59.0660c02: 者。約守護經傳宣三句而開餘佛顯經也。 T2217_.59.0660c03: 故又下釋中。以法華及今經爲開會説。可 T2217_.59.0660c04: 思之。問。准上文。諸法者十二處三界等法。 T2217_.59.0660c05: 約彼明心實相故云諸法如是知識其心。若 T2217_.59.0660c06: 爾何云諸經。又今諸文皆明菩提心實相。何 T2217_.59.0660c07: 云三句乎。依之守護經云。我於此諸菩 T2217_.59.0660c08: 薩等大衆之中。説如是法爲淨廣大菩提
T2217_.59.0660c11: 因畢。云我説諸法如是。非開會義乎。但守 T2217_.59.0660c12: 護經文。説字貫下句讀之。意云。如是大小
T2217_.59.0660c15: 句故。又明菩提心三句大宗顯故 T2217_.59.0660c16: 建治元年六月比。於高野山以傳法會 T2217_.59.0660c17: 談義之次。逐月馳筆畢。以南都中川法 T2217_.59.0660c18: 泉房令清書畢。同年八月上旬。於醍 T2217_.59.0660c19: 醐寺中正院加點畢。是則勵初心之勸學。 T2217_.59.0660c20: 爲後生之資糧而已
T2217_.59.0660c23: 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。於五蘊執我 T2217_.59.0660c29: 我所也。我者我身也。以常一主宰義名我 T2217_.59.0661a01: 也謂我見顛倒縁非我五蘊。邪推度執常一 T2217_.59.0661a02: 主宰也。次我所見者。以餘法屬我身也。餘 T2217_.59.0661a03: 法者。我器我瓔珞等僮僕等也。所者所屬。 T2217_.59.0661a04: 餘法屬我物故名我所也。餘法虚假無自 T2217_.59.0661a05: 他所屬。而顛倒推度執我所也。此我見我 T2217_.59.0661a06: 所見。是身見攝也 T2217_.59.0661a07: 若能執所執者。私案。能執者能遍計依他妄 T2217_.59.0661a08: 心也。所執者當情現境上所擧我我所歟。即 T2217_.59.0661a09: 遍計所執也。或又所遍計境歟。若爾能執所 T2217_.59.0661a10: 執。如次依他能取所取歟。即依他見相二分 T2217_.59.0661a11: 也。此二分離心無境。離境無心然離心有 T2217_.59.0661a12: 境離境有心。是我我所能所取也。前二義 T2217_.59.0661a13: 中。所執爲所遍計。聖教無文。又爲我我所 T2217_.59.0661a14: 似重言。然上約我名我有義。顯前我我所 T2217_.59.0661a15: 是所執何失。例如更擧清淨我矣。守護經
T2217_.59.0661a20: 能執歟 T2217_.59.0661a21: 世尊前已廣説等者。前文中雖廣約十二處 T2217_.59.0661a22: 十八界等明心實相。猶有未解者故。再略 T2217_.59.0661a23: 明處界我我所等也又五蘊法前未明故。今 T2217_.59.0661a24: 更開説也。故知。廣説者指前心不在内已下 T2217_.59.0661a25: 文歟。亦爲等者。此釋意釋成前我説諸法等 T2217_.59.0661a26: 決了義也。非通諸文。所以上文中雖云知 T2217_.59.0661a27: 識其心。未云歴何法知識其心。故重約三 T2217_.59.0661a28: 科等法而明決了義也。故知。初釋不爲開 T2217_.59.0661a29: 會説也。後釋局我説已下故。爲決了別説 T2217_.59.0661a30: 也。初句云以下隨文釋。可通二意歟 T2217_.59.0661b01: 或説諸蘊和合中我不可得者。唯蘊無我義 T2217_.59.0661b02: 故。指諸部小乘經也。今經中若色若受想行 T2217_.59.0661b03: 識求不可得等文歟。諸法從縁生都無自性 T2217_.59.0661b04: 者。法空義故指般若等諸大乘説也。今經中 T2217_.59.0661b05: 一切分段中求不可得等文歟。分段者衆縁 T2217_.59.0661b06: 生義故。依之下疏云。乃至一切分段中求不 T2217_.59.0661b07: 可得者。即是摩訶般若等中。歴法廣明者是
T2217_.59.0661b12: 也 T2217_.59.0661b13: 然後爲説即心之印者。今此即心印有三意。 T2217_.59.0661b14: 一者法華經也故上釋指法華云。然後如來
T2217_.59.0661b17: 有二節。從如一切經中至更無別理也者。 T2217_.59.0661b18: 先擧小乘三乘漸次教開會之也。次從但 T2217_.59.0661b19: 爲薄福至祕要之藏也者。擧法華開會而 T2217_.59.0661b20: 示異今經決了也。所謂小乘三乘無決了 T2217_.59.0661b21: 義故。擧彼專述開會義故。云彼言諸法實 T2217_.59.0661b22: 相者即是此經心之實相也。又法華雖有開 T2217_.59.0661b23: 會説。異今經決了故。云今經即不如是等 T2217_.59.0661b24: 也。即與直其意異。大師釋云。餘教頓悟根熟
T2217_.59.0661b27: 故云直約等也。問。何以知法華開會説。又 T2217_.59.0661b28: 所牒經文未見其義耶。答。不能自信作佛 T2217_.59.0661b29: 之釋。正當法華不自信作佛之文。淨諸垢障 T2217_.59.0661c01: 之説。是轉四諦方等洗人法垢穢之意也。 T2217_.59.0661c02: 將護其心文。般若洮汰之謂也。時義契合然 T2217_.59.0661c03: 後爲説即心之印者。四十餘年機根調熟後。 T2217_.59.0661c04: 爲説實相印之義也。文義悉契彼經矣。但 T2217_.59.0661c05: 於經文無法華説者。經文約未開阿含般若 T2217_.59.0661c06: 等。雖明決了義。疏家爲欲顯今經決了 T2217_.59.0661c07: 勝法華故。疏擧之歟。或大師以法華同 T2217_.59.0661c08: 如實知自心故。前段我説諸法如是句兼法 T2217_.59.0661c09: 華歟。疏家探經意今文釋之歟。二者即心 T2217_.59.0661c10: 印今經也。直令知其心即心義故。故疏釋
T2217_.59.0661c13: 者。遮前漸次實相。直約已下釋成即心印 T2217_.59.0661c14: 義也。一切經中言不可簡一乘。況諸法無自 T2217_.59.0661c15: 性義。專當花嚴經故。智證疏抄釋此文云。 T2217_.59.0661c16: 今案以此明見一切諸經漸次開實。久默斯 T2217_.59.0661c17: 要之言。竝可入此漸次之門。今此經中歴大 T2217_.59.0661c18: 小諸法開示實相眞實故爲頓覺成佛入如
T2217_.59.0661c21: 心義也。淨諸垢障等。約陰界入方便令知識 T2217_.59.0661c22: 其心義。時機契合者。出生義云。大種姓根法
T2217_.59.0661c25: 示爲今經方便之義也。故上釋云。釋迦如 T2217_.59.0661c26: 來及三世佛所説法。無非爲此三句。究竟同
T2217_.59.0662a02: 行故。大師又以天台同淨菩提心故。以 T2217_.59.0662a03: 小乘三乘爲所開也。三義中前二義爲勝 T2217_.59.0662a04: 矣 T2217_.59.0662a05: 謂若分段者總擧從縁生法者。問。分段變易 T2217_.59.0662a06: 聖教常言。若言所顯。對若顯色等擧分段 T2217_.59.0662a07: 生死也。況下文擧我我所等。又處界攝無 T2217_.59.0662a08: 爲。彼等非縁生法。若爾何何爲總句乎。 T2217_.59.0662a09: 答。結文既云一切分段中。非隨一也。況復 T2217_.59.0662a10: 守護經云。謂此心性於一切相若形若顯等 T2217_.59.0662a11: 文。大師以今經文同彼文。然於一切相文。 T2217_.59.0662a12: 當今謂若分段句。一切相言豈非總句。疏 T2217_.59.0662a13: 釋以法待因縁生必有差別相故。即此意矣。 T2217_.59.0662a14: 但若言可讀如訓也。又我我所於縁生法 T2217_.59.0662a15: 所起故。無爲依他所依故。且屬衆縁生歟。 T2217_.59.0662a16: 或性宗以上爲無爲體一故。能迷妄心亦云 T2217_.59.0662a17: 遍計所執故云縁生歟。或約多分就依 T2217_.59.0662a18: 他爲總句歟 T2217_.59.0662a19: 當知一切色塵等者。有二意。一者顯形外云 T2217_.59.0662a20: 一切色塵。是表色也。取捨屈伸等非一故云 T2217_.59.0662a21: 一切。是解經境界句中。問。表色是有情攝。 T2217_.59.0662a22: 合掌打縛等令表示内心故。故慈恩釋云表
T2217_.59.0662a29: 非情者指顯形。非解境界句。況上既釋六 T2217_.59.0662b01: 塵。法境中有心心所法。寧但云非情乎。聲 T2217_.59.0662b02: 字義釋出三色證故。境界句通六塵故。且 T2217_.59.0662b03: 除之也。又内身者。頌疏十一云。第二内外 T2217_.59.0662b04: 門。自身名内。所餘他身非情名外。或約十
T2217_.59.0662b09: 等有發心修行義故云爾。二者青黄長短等 T2217_.59.0662b10: 二十種色。對顯形云一切色塵也。其體雖
T2217_.59.0662b13: 法境中今取極略極迥等。而非取心心所 T2217_.59.0662b14: 等歟。下五蘊有情故。情非情相對。若不爾 T2217_.59.0662b15: 似繁重歟。守護經云。謂此心性於一切相。 T2217_.59.0662b16: 若形若顯若復色蘊受想行識。若復色塵聲 T2217_.59.0662b17: 香味觸。若有執受若無執受。若十二入若十
T2217_.59.0662b20: 可思之。或書寫誤歟。般若寺抄云。蘊處界 T2217_.59.0662b21: 中及三界男女顯色形色迥色表色中。皆不
T2217_.59.0662b24: 乃至現在一念識者。問。今此一念者。妄心歟 T2217_.59.0662b25: 眞心歟。答。可妄心歟。所以然者。凡今宗意 T2217_.59.0662b26: 雖直約諸法令識其心。爲令觀心易成。 T2217_.59.0662b27: 且指一念妄心也。謂於三科簡却界入。復 T2217_.59.0662b28: 於五蘊中。除四蘊取識蘊。從麁至細漸略 T2217_.59.0662b29: 義豈眞心乎。又蘊不攝無爲性相所判故。天 T2217_.59.0662c01: 台指要釋一念三千云。的指一念。即三法 T2217_.59.0662c02: 妙中特取心法也。應知心法亦就迷就事
T2217_.59.0662c05: 假也。縁生無性故即空也。此空有即不二故 T2217_.59.0662c06: 即中也。此三諦遠離斷常一異等戲論故。云 T2217_.59.0662c07: 遠離戲論也。此三諦即字有空不生三義 T2217_.59.0662c08: 故。云至於本不生際也。此一念三諦義同天 T2217_.59.0662c09: 台一念三千。故大師以如實知自心證第八
T2217_.59.0662c12: 千中生陰二千爲正。國土一千屬依。依正 T2217_.59.0662c13: 既居一念一心。豈分能所。雖無能所依正
T2217_.59.0662c16: 依圓不通我歟。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。與姉論義不如婦。倶絺羅思 T2217_.59.0662c22: 惟。非姉力必懷智人。未生乃爾。及生長如 T2217_.59.0662c23: 何生憍慢心。出家作梵志入南天竺。始讀 T2217_.59.0662c24: 經書自誓願言。我不剪抓讀十八種經書。 T2217_.59.0662c25: 人見抓長號長爪梵志。是人以種種經書智 T2217_.59.0662c26: 惠力故。摧伏諸論師已直向佛所。面語佛 T2217_.59.0662c27: 言。瞿曇我一切法不受。佛問長爪。汝一切 T2217_.59.0662c28: 法不受。是見受不。佛所質義。汝已飮邪見 T2217_.59.0662c29: 毒言一切法不受。是見汝受不。爾時長爪 T2217_.59.0662c30: 梵志。如好馬見鞭影即覺便著正道。愧慚 T2217_.59.0663a01: 低頭如是思惟。佛置我兩處負門中若我 T2217_.59.0663a02: 説是見我受。是負處門麁故衆多人所共知。 T2217_.59.0663a03: 云何自言一切法不受今受是見。此現前妄 T2217_.59.0663a04: 語。是麁負處門。衆人所共知。第二負門細。 T2217_.59.0663a05: 我欲受之以少有知者故作是念已答佛 T2217_.59.0663a06: 言。瞿曇一切法不受。是見亦不受。佛語梵 T2217_.59.0663a07: 志。汝不受一切法。是見亦不受則無所受。 T2217_.59.0663a08: 與衆人無異。何生憍慢。長爪自知負處即
T2217_.59.0663a11: 處故擧不受答。今約彼意許故而受是 T2217_.59.0663a12: 見。論云我顯受之。可思之 T2217_.59.0663a13: 今亦如是取著觀空等者此文有二意。一云 T2217_.59.0663a14: 以前外道清淨計類例長爪見也。如者譬 T2217_.59.0663a15: 喩義也。疏第二。以觀空智惠不離斷常同
T2217_.59.0663a18: 空智歟。然二義中前義爲勝。生是清淨想者 T2217_.59.0663a19: 依經清淨文故彼豈行者想乎。況長爪見不 T2217_.59.0663a20: 計涅槃之故。即於以下明行者觀心也」 T2217_.59.0663a21: 即是摩訶般若等者。釋經乃至言也。上雖 T2217_.59.0663a22: 擧我我所二科法未示六度萬行等故
T2217_.59.0663a26: 云六度等讓彼矣。如於陰界入等文非指般 T2217_.59.0663a27: 若所明乎。答。陰界入義亦雖大品所明。彼 T2217_.59.0663a28: 義既讓毘曇故。今以彼爲例而指大品六 T2217_.59.0663a29: 度萬行也。當知句端此意矣。況所牒既乃至 T2217_.59.0663b01: 以下句。不可通上三科也。一切分段句雖 T2217_.59.0663b02: 通三科。今約六度萬行邊故。一切總持三 T2217_.59.0663b03: 昧者疏第十二云。百八三昧五百陀羅尼門
T2217_.59.0663b06: 者。外道謂世間爲常樂我淨爲四。二乘謂
T2217_.59.0663b13: 復次如聲聞等者。或云。此文大分二段。謂祕 T2217_.59.0663b14: 密頓悟二門也。上文雖明此意未分祕密 T2217_.59.0663b15: 頓悟二門故。今更分別此二義也。或云。此
T2217_.59.0663b19: 得。或説諸法從縁生都無自性。彼言諸法
T2217_.59.0663b22: 也。未必開會義矣。所以對聲聞我不可得 T2217_.59.0663b23: 而明眞言心不可得又對三乘漸修而顯眞 T2217_.59.0663b24: 言頓悟也。或又次上釋陰界入義讓毘曇六 T2217_.59.0663b25: 度萬行等指般若。今釋對毘曇顯祕要義 T2217_.59.0663b26: 對般若示頓悟旨矣。戒定智惠者般若所 T2217_.59.0663b27: 説六度等故。問。不可得言雖同我與心其體 T2217_.59.0663b28: 別。何爲例准乎。答。心上執遮之准我不可 T2217_.59.0663b29: 得歟。猶如三無性矣。問。依圓無性空其 T2217_.59.0663c01: 體若爾今又心體可空乎。答。彼無性體空執 T2217_.59.0663c02: 空兩門諍歟。然雖體空所遣是所執故。今又 T2217_.59.0663c03: 遮情門故。當執空義歟。若約第四重無相 T2217_.59.0663c04: 者體空義何無矣
T2217_.59.0663c07: 在見道位中。法眼淨又見道得益故。倶舍云。 T2217_.59.0663c08: 修道位中近菩提位助覺勝故説七覺増。 T2217_.59.0663c09: 見道位中速疾而轉道行勝故説八聖道増
T2217_.59.0663c14: 法眼淨小乘得益。何下云大菩提道中得法 T2217_.59.0663c15: 眼淨乎。答。法華經既有法眼淨益。何但小 T2217_.59.0663c16: 乘矣。今經意初地法明道云法眼淨。除蓋障 T2217_.59.0663c17: 三昧云遠塵離垢歟。又設雖法眼淨非法 T2217_.59.0663c18: 明道。此位得彼益歟。疏下文中以初地法 T2217_.59.0663c19: 明道類聲聞見道。故嘉祥義疏云。法眼淨有 T2217_.59.0663c20: 二。一者小乘是初果。二大乘是初地。此難
T2217_.59.0663c25: 眼淨。是小乘而聞大乘。作悟小果者。有人
T2217_.59.0664a01: 者顯三乘一乘菩薩也。一乘又經遠劫故。故
T2217_.59.0664a05: 乘密云一乘。故疏第九云。略説法有四種。
T2217_.59.0664a10: *故疏第二釋第二劫行云。人法二空之相
T2217_.59.0664a13: 頼耶乃至覺自心時。約心之影像本不生
T2217_.59.0664a16: 疏等意約天竺流傳宗故不許顯一乘歟。 T2217_.59.0664a17: 私云。漸頓雖異所到一處。故第二卷云。舟車
T2217_.59.0664a21: 自心而漸次實相門故云心影像無失。又 T2217_.59.0664a22: 三乘者小乘三乘一乘也。例如云通達三乘 T2217_.59.0664a23: 矣。心之影像者相似觀智。是初地淨菩提心 T2217_.59.0664a24: 眞證觀智之影像故歟。猶如釋論三賢相似 T2217_.59.0664a25: 觀智菩薩云幻化影像菩薩。今名即心幻即 T2217_.59.0664a26: 此意矣。又義。三乘教談諸識所變影像故 T2217_.59.0664a27: 云爾也 T2217_.59.0664a28: 入佛智惠有無量方便門等者。顯密相對也。 T2217_.59.0664a29: 下文擧喩中。冶人消石成金。神通者土木 T2217_.59.0664b01: 即成金。此意矣故守護經釋云。凡餘顯家入 T2217_.59.0664b02: 佛智惠有無量方便門。今此宗菩薩直以淨 T2217_.59.0664b03: 菩提心爲門。若入此門即是初入一切如
T2217_.59.0664b06: 經法明道也。一切如來境界者。彼經一切智 T2217_.59.0664b07: 智諸佛境界。甚深三昧即今經除蓋障三昧 T2217_.59.0664b08: 也 T2217_.59.0664b09: 如彌勒開樓閣門等者。出華嚴經中具如先 T2217_.59.0664b10: 引 T2217_.59.0664b11: 生大惠光明等者。三句釋法明道三字也。謂 T2217_.59.0664b12: 法者所照法性。明者能照智明也。行者起大 T2217_.59.0664b13: 惠而照法性。是行者所修行也。以此行見 T2217_.59.0664b14: 古佛所行之道故。故起信論云。謂一切諸
T2217_.59.0664b17: 明道者。心是能照智體也。心即明也。持業立 T2217_.59.0664b18: 名心名之道故。意取道故。爲所照也。彼上 T2217_.59.0664b19: 文凡夫二乘不見古佛所行路。簡彼而云 T2217_.59.0664b20: 見心明道故知意取道也。今三字各別釋 T2217_.59.0664b21: 故以明爲能照耳。或心法並擧故疏第五 T2217_.59.0664b22: 云。若入此淨菩提門則見心法明道。所謂
T2217_.59.0664b25: 諸佛所行之道。謂此菩薩淨菩提心。以覺心 T2217_.59.0664b26: 自本不生際故。其心能生普照法性。以大 T2217_.59.0664b27: 惠光明而見諸佛所行之道。故其心名法
T2217_.59.0664c01: 明道即得除蓋障定故。云煩惱業苦皆悉除 T2217_.59.0664c02: 滅歟。問。經云。菩薩住此修學等。疏云小用 T2217_.59.0664c03: 功力等住法明道。後更修而非云得三昧 T2217_.59.0664c04: 耶。答。除蓋障定名依除五蓋障。然五蓋障 T2217_.59.0664c05: 或云不入佛法或云不得聽法。若不除彼 T2217_.59.0664c06: 障云何得法明道。又明暗相違法。住法明 T2217_.59.0664c07: 道位蓋障猶存。但經疏文者雖定惠倶時且 T2217_.59.0664c08: 約三昧邊爲顯頓悟義遮如常遠劫漸修 T2217_.59.0664c09: 云不久小功也。故經下文云。住此除一切 T2217_.59.0664c10: 蓋障菩薩信解力故不久勤修滿足一切佛
T2217_.59.0664c13: 釋云若諸菩薩如是了知即得成就第一清
T2217_.59.0664c22: 嚴住心也。若配餘教者等覺位行相耳。問。 T2217_.59.0664c23: 以何可知此等覺位也。答。即説五障也。
T2217_.59.0664c26: 分證位也。第二卷中菩提心爲因判初地。故 T2217_.59.0664c27: 又第七釋云。到修行地即是淨菩提心初法
T2217_.59.0665a01: 蓋障三昧位云。得此三昧者名爲地前三
T2217_.59.0665a06: 終譬從妄起煩惱業苦。又合中八萬四千煩 T2217_.59.0665a07: 惱也。從以明燈至塗相譬菩薩住此道時。 T2217_.59.0665a08: 合中因淨至三昧是也。從其人至喜樂譬 T2217_.59.0665a09: 清淨除滅也。合中見八萬至門故是也。合 T2217_.59.0665a10: 中小用功力者釋經修學不久勤苦。合譬中 T2217_.59.0665a11: 良醫診之引至傷處也。但彼知識教誘此自 T2217_.59.0665a12: 修行功。自他雖異倶除障法明縁力也。故知 T2217_.59.0665a13: 准譬説意小功力是非法明以後之行也」 T2217_.59.0665a14: 是中障有五種等者。此五障釋經一切蓋障 T2217_.59.0665a15: 也。故知一切蓋障言通五障總名也。然理趣
T2217_.59.0665a18: 中三也。若爾四障歟。或總別合論實三障歟。 T2217_.59.0665a19: 般若寺抄五障中注前三云。以上煩惱障也。
T2217_.59.0665a22: 五障雖一人所具。且令人易知故約別人
T2217_.59.0665a25: 邊立之後二障依等流増上果開之歟。謂 T2217_.59.0665a26: 法障不得聽法。依障法之縁。第五妨修般 T2217_.59.0665a27: 若依差他道機。皆今生果似前業故。故唯 T2217_.59.0665a28: 識疏第八云。或似先業後果隨轉者。即無記 T2217_.59.0665a29: 果與自業相似與不善爲同類也。唯此 T2217_.59.0665b01: 一法非餘。皆是假説。實増上果。然假名等 T2217_.59.0665b02: 流。非同性果故。以異性法非同類故。由 T2217_.59.0665b03: 令他命短自命亦短相似之義假名等流
T2217_.59.0665b06: 所感故。故知實是生障攝理趣釋中以法障 T2217_.59.0665b07: 攝餘二障開合隨宜歟。又依華嚴地持等 T2217_.59.0665b08: 約引滿果開立歟 T2217_.59.0665b09: 謂根本煩惱等者。疏第二云。由無明故生
T2217_.59.0665b13: 成八萬四千也。倶舍論。以十煩惱爲本展 T2217_.59.0665b14: 轉開増成八萬四千也 T2217_.59.0665b15: 造諸重罪者。疏第十七云。如聲聞有四重 T2217_.59.0665b16: 禁戒於此中乃至是偸蘭遮非重禁也○ T2217_.59.0665b17: 如前三世無障礙戒中。先令不捨三寶又
T2217_.59.0665b23: 未發心眞言行人不可犯四重矣 T2217_.59.0665b24: 無暇之身者。八無暇之身也。即八難也。故梵 T2217_.59.0665b25: 網古迹下云八難者有説八無暇也。謂三惡 T2217_.59.0665b26: 趣北州長壽天生盲生聾世智辨聰佛前佛 T2217_.59.0665b27: 後。彼無修道故名八無暇亦名爲難。彼是
T2217_.59.0665c01: 間。無佛道修行之餘暇義歟。無垢稱經第 T2217_.59.0665c02: 五云。七以説除八無暇法普攝一切無眼有
T2217_.59.0665c06: 問義正憶念。説法人懈惰不欲爲説。當知 T2217_.59.0665c07: 是菩薩摩訶薩摩事也。須菩提。説法之人心 T2217_.59.0665c08: 不懈惰欲令書持般若波羅蜜聽法者不 T2217_.59.0665c09: 欲受之。二心不和。當知是爲魔事○釋 T2217_.59.0665c10: 云。一切有爲法因縁和合故生。衆縁離則無 T2217_.59.0665c11: ○聽法人信等五善根發故欲書持般若乃
T2217_.59.0665c14: 知者修般若也。今障彼故云所知障歟。聽 T2217_.59.0665c15: 聞正法是十法行隨一。故中邊論云。講説聽 T2217_.59.0665c16: 聞讀誦書寫供養轉施思惟受持修習十修法
T2217_.59.0665c19: 欲令書持般若。弟子信等五善根鈍不發 T2217_.59.0665c20: 故著世間樂故不欲受書持乃至正憶念。 T2217_.59.0665c21: 少多聽受讀誦不能究竟成就故。但名聽
T2217_.59.0665c24: 魔事品也。例如淨影之釋云七漏之義如 T2217_.59.0665c25: 七漏經。涅槃經説七漏故云爾耳 T2217_.59.0665c26: 去來睡寤等者。問。睡眠是第六識有漏心相 T2217_.59.0665c27: 應法。淨菩提心第八無漏心。何倶起。又昧 T2217_.59.0665c28: 略爲性障觀爲業。豈與大惠倶起。又唯欲 T2217_.59.0665c29: 界繋法非定相應。何與除障三昧相應。又
T2217_.59.0666a03: 不倶起矣。餘師釋非今五蓋障歟。准相宗 T2217_.59.0666a04: 八地已上第六識純無漏。七地以前通有漏 T2217_.59.0666a05: 心故可有睡眠歟。智論七十三明阿毘拔 T2217_.59.0666a06: 致菩薩云。復次須菩提。菩薩摩訶薩乃至夢
T2217_.59.0666a09: 歟 T2217_.59.0666a10: 即與諸佛菩薩同等住者。謂初地淨菩提心 T2217_.59.0666a11: 位得佛智一分故云爾。故釋論云。初地菩 T2217_.59.0666a12: 薩内得正智外得後智。一分智用與如來
T2217_.59.0666a15: 也。尤可約智體也。況菩提心論明十六大 T2217_.59.0666a16: 生。又約月體圓闕耶。答。若依月體無増減 T2217_.59.0666a17: 義。具縛猶同等。何云分同。次下然亦明漸漸
T2217_.59.0666a20: 菩提心論。彼約月體増減故云圓滿無礙。 T2217_.59.0666a21: 今云明漸漸増。彼此意殊歟。或又彼論云。其
T2217_.59.0666a24: 下譬分滿倶擧法但示究竟。法譬互顯歟。或 T2217_.59.0666a25: 又亦字所顯體位許一分明用歟。或云。若 T2217_.59.0666a26: 約本有邪定猶具始覺智用起時本覺智體 T2217_.59.0666a27: 分顯故。體用倶得佛名歟。或理云體智總 T2217_.59.0666a28: 爲用歟 T2217_.59.0666a29: 乃至第十五日等者。智論九十四云。如月 T2217_.59.0666b01: 十五日。雖同爲月。十四日不能令動大海 T2217_.59.0666b02: 水潮。菩薩亦如是。雖有實智惠清淨。不能 T2217_.59.0666b03: 具足諸佛法故不能動一切十方衆生。月 T2217_.59.0666b04: 十五日光明盛滿時能令大海水潮。菩薩成 T2217_.59.0666b05: 佛亦如是。放大光明能照十方國土衆生
T2217_.59.0666b10: 界是大小乘所判。且就欲界判三十六處 T2217_.59.0666b11: 歟。倶舍論云。地獄傍生鬼人及六欲天名
T2217_.59.0666b14: 外開八中州故成三十六處。具如先辨矣」
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。上云復由意根淨解語言
T2217_.59.0666b26: 兼下故。或前文復由意根淨者非不互用 T2217_.59.0666b27: 故重釋成也。或今經不立地前位故初地 T2217_.59.0666b28: 皆得歟。法華論云。諸凡夫人以經力故得 T2217_.59.0666b29: 勝根用。未入初地位乃至一一根中悉能
T2217_.59.0666c04: 六根從初住得之。今教不立地前故初地 T2217_.59.0666c05: 得之歟。問。諸根互用方如何。答。唯識樞要 T2217_.59.0666c06: 有二師義。初師又有二義。一云一一識體
T2217_.59.0666c14: 復次如上所説等者。此爲釋經文諸佛護持 T2217_.59.0666c15: 句云復次也。但六徳次第相釋。是預諸佛 T2217_.59.0666c16: 外護專依具内徳故。悉唱上内徳而爲外 T2217_.59.0666c17: 護來由故。非爲重顯上六徳鉤鎖歟。或 T2217_.59.0666c18: 又成前起後歟 T2217_.59.0666c19: 發五神通者。問。法明道菩薩五蓋三妄已斷。 T2217_.59.0666c20: 何但五通不發漏盡通。依之大品經往生品
T2217_.59.0666c23: 何教謂於自乘果可得漏盡故。依之疏第 T2217_.59.0666c24: 十二云。此五通即是八地菩薩自在之用。比
T2217_.59.0667a01: ○現身獲得五神通漸次修練不捨此身進
T2217_.59.0667a04: 六漏盡通有二種。一漏習倶盡二漏盡而習 T2217_.59.0667a05: 不盡。習不盡故云皆得五通。漏盡故云住
T2217_.59.0667a08: 實是五通。習未盡故。當知案顯密諸經論 T2217_.59.0667a09: 意於因位不可得六通。但二乘得六通 T2217_.59.0667a10: 約自教談也。依人執漏盡故 T2217_.59.0667a11: 復次行者以内具等者。自下釋經雖處生死 T2217_.59.0667a12: 等文也。此文鉤鎖上文作釋此菩薩内具 T2217_.59.0667a13: 六徳外被諸佛護持故。處生死不染煩 T2217_.59.0667a14: 惱而成利衆生事也。常在無間獄中者容有 T2217_.59.0667a15: 説歟。例如論中云常在人天及乃至身命 T2217_.59.0667a16: 而不悋惜。或云。處於生死而無染著等者金 T2217_.59.0667a17: 剛薩埵五祕密曼荼羅也。今淨菩提心即初 T2217_.59.0667a18: 地金剛薩埵位故。處於生死是不住涅槃義。 T2217_.59.0667a19: 而無染著者不住生死也。同一月輪同一蓮 T2217_.59.0667a20: 臺更問矣 T2217_.59.0667a21: 住無爲戒者。疏第十八云。有爲戒者此是修 T2217_.59.0667a22: 行方便故云有爲戒也。然無爲戒者即是本 T2217_.59.0667a23: 性戒非是修成。對此有所行方便故言有
T2217_.59.0667a26: 淨身故須行之。尸羅。二者沒栗多。尸羅 T2217_.59.0667a27: 戒有二。謂本性戒及制戒也。性戒謂淨諸 T2217_.59.0667a28: 根。今沒栗多須成就故制之也○是長時所
T2217_.59.0667b02: 須持。今持明戒梵語沒栗多。此譯云制戒。
T2217_.59.0667b05: 者今制戒*歟。無爲戒是性戒。故十八云。由 T2217_.59.0667b06: 住有爲具惠方便能得如來無上吉祥無
T2217_.59.0667b12: 提心豈有爲乎。況今制戒云有時願之戒。然 T2217_.59.0667b13: 疏第五釋三昧耶戒云。又對二乘律儀有
T2217_.59.0667b16: 梵云尸羅是清冷義也者。疏第五云。若尸羅
T2217_.59.0667b19: 靜○是則由大慈悲行願故自然離十不善 T2217_.59.0667b20: 心離十不善業即受調伏戒。由離其怨心 T2217_.59.0667b21: 故心中得心清涼寂靜是則尸羅之戒。亦是
T2217_.59.0667b24: 尸羅非。尸羅惡名惡尸羅。古人解曰。尸羅
T2217_.59.0667b27: 警策三業遠離縁非明其因也。如古所 T2217_.59.0667b28: 傳防非禁惡以解於戒然戒通善惡。律儀 T2217_.59.0667b29: 亦然。不可偏擧以釋戒義。如經論中多從
T2217_.59.0667c03: 律儀以殺爲戒。但對境名戒。通禁名律
T2217_.59.0667c06: 師釋就善戒故勿違諸義耳。戒序疏中各 T2217_.59.0667c07: 出二梵名。尸羅名同。南山釋中出三名。序 T2217_.59.0667c08: 二名外擧波羅提木叉。疏中沒栗多餘師釋 T2217_.59.0667c09: 無耳 T2217_.59.0667c10: 如是獲得除蓋障三昧時等者。疏第十七云。 T2217_.59.0667c11: 又定惠等合爲一。名爲等引。能住如此眞
T2217_.59.0667c14: 昧是尸羅故引之 T2217_.59.0667c15: 要由白四羯磨者。羯磨經云。白四羯磨三十
T2217_.59.0667c23: 某甲從某甲求受具足戒。此某甲今從僧 T2217_.59.0667c24: 乞受具足戒某甲爲和尚。某甲自説清淨 T2217_.59.0667c25: 無諸難事。年滿二十。三衣鉢具。若僧時到 T2217_.59.0667c26: 僧忍聽授某甲具足戒某甲爲和尚。白如 T2217_.59.0667c27: 是。大徳僧聽。此某甲從某甲求受具足戒。 T2217_.59.0667c28: 此某甲今從僧乞受具足戒。某甲爲和尚。 T2217_.59.0667c29: 某自説清淨無諸難事。年滿二十。三衣鉢 T2217_.59.0668a01: 具。僧今授某甲具足戒某甲爲和尚。誰諸 T2217_.59.0668a02: 長老忍僧與某甲授具足戒某甲爲和上
T2217_.59.0668a07: 不忍者説三度説云三羯磨也。古師第三羯 T2217_.59.0668a08: 磨之説字時云發戒體也。新師如是持之 T2217_.59.0668a09: 持下云得戒也 T2217_.59.0668a10: 方始得生等者。聲聞戒是作一白三羯磨。第 T2217_.59.0668a11: 三羯磨時始得戒體。然方便守護而至盡形 T2217_.59.0668a12: 壽。壽盡戒體隨亡。若犯不至盡壽。或污戒 T2217_.59.0668a13: 或捨戒污捨者。或云。戒體雖相續不増 T2217_.59.0668a14: 長云污戒。戒體已失不相續云捨戒*也。 T2217_.59.0668a15: 或云。戒體雖相續不増長云捨戒。衰微 T2217_.59.0668a16: 云污戒也。彼顯乘菩薩戒雖盡未來際若 T2217_.59.0668a17: 有犯縁污捨。又有始得。今無爲戒是本性 T2217_.59.0668a18: 戒而非師受故云不由他得。非始發無表 T2217_.59.0668a19: 故云非造作法也。若雖有犯縁更無污捨 T2217_.59.0668a20: 故云常無失犯。故下疏云三世無障礙智戒 T2217_.59.0668a21: 也。問。大小顯密諸戒受持作法是同。所以三 T2217_.59.0668a22: 種戒同對五師受之。和尚羯磨教授證戒同 T2217_.59.0668a23: 法也。但聲聞具戒依現前僧而受之。顯菩
T2217_.59.0668a26: 爲教授十方諸佛爲證戒十方菩薩爲同
T2217_.59.0668b01: 然後爲授三世無障礙智戒。此受菩薩戒
T2217_.59.0668b06: 自然智故法然本具戒。故疏第五云。然佛戒
T2217_.59.0668b09: 持作法耳。又疏第十七云。此本性戒自然合
T2217_.59.0668b14: 證無漏清淨法戒方可入禪門。入禪門已 T2217_.59.0668b15: 要須誦此陀羅尼。陀羅尼者究竟至極同於 T2217_.59.0668b16: 諸佛乘法悟入一切智海。是名眞法戒也。 T2217_.59.0668b17: 此法祕密。不令輒聞。若欲聞者先受一陀
T2217_.59.0668b21: 清淨戒者發菩提心戒即佛性三昧耶戒歟。 T2217_.59.0668b22: 准此釋。十重禁即似非三昧耶戒矣。又疏 T2217_.59.0668b23: 第十七云。如三世無障礙戒中先令不捨 T2217_.59.0668b24: 三寶又令不捨菩提之心。此即菩薩眞四 T2217_.59.0668b25: 重禁也。若菩薩不生如是心捨離於佛。
T2217_.59.0668b28: 云何十耶。其四如前所説。更有六重也。幷
T2217_.59.0668c02: 未詳。又灌頂文云。如聲聞菩薩戒有四重 T2217_.59.0668c03: 十重。三昧耶戒亦有之。然其名同義趣 T2217_.59.0668c04: 別。何者聲聞菩薩四重如常。今此戒四重者
T2217_.59.0668c08: 云戒或云智或云定無違。故疏中或云法 T2217_.59.0668c09: 佛自然智或云能住等引即住佛戒又云四 T2217_.59.0668c10: 重禁等也。又菩提心論云。勝義行願三摩地
T2217_.59.0668c13: 名三昧耶。唐翻平等。言平等者身語心三
T2217_.59.0668c16: 業畢竟不生法性自爾常無動作。是名無爲
T2217_.59.0668c19: 三密平等即戒體。依法不平等故起惡。三 T2217_.59.0668c20: 密平等故衆惡即徳云戒歟。但戒序釋者且 T2217_.59.0668c21: 爲別三學一往釋歟。非謂不令戒攝也。 T2217_.59.0668c22: 戒序四重十重名同義別者四重及十重數名 T2217_.59.0668c23: 歟。一一名體顯密大異故。顯四重是婬盜殺 T2217_.59.0668c24: 妄也。密四重者捨三寶捨菩提心等也。十重 T2217_.59.0668c25: 又顯出梵網經。密見大疏等。又禪要中但 T2217_.59.0668c26: 明十重與疏異。戒序中四重十重別擧。四 T2217_.59.0668c27: 重異經疏十重同禪要。瑜伽中擧菩薩不 T2217_.59.0668c28: 共四重梵網十重禁中。初四共四重。後四不 T2217_.59.0668c29: 共四重。大日經中明謂謗諸法捨離菩提心 T2217_.59.0669a01: 慳悋惱害衆生四重矣。經疏及序等四重不
T2217_.59.0669a05: 世天亦有十善戒。今佛復説菩薩十善戒。 T2217_.59.0669a06: 有何差別*耶。隨上中下智所觀自成種
T2217_.59.0669a12: 善戒云。先受此戒已住斯學處然後令聞 T2217_.59.0669a13: 如來之祕密之行。此戒未造漫荼羅法前即
T2217_.59.0669a16: 也。持是隨戒。謂持有二。作持止持也。犯又 T2217_.59.0669a17: 有二。作犯止犯也。作自恣布薩云作持。翻 T2217_.59.0669a18: 之云止犯。止殺盜等云止持。翻之云作 T2217_.59.0669a19: 犯*也。失者捨義。失捨戒體故即捨戒義 T2217_.59.0669a20: 也。犯者破義。通污及捨。故知犯廣失狹也。 T2217_.59.0669a21: 准瑜伽論。苾芻五衆律儀五縁故捨。一由
T2217_.59.0669a24: *棄捨衆同分故。近事戒有三種捨縁。前五 T2217_.59.0669a25: 中第一四五也。但第一前苾芻必對人作法 T2217_.59.0669a26: 捨此不作法自捨爲異。近住戒有三縁。一
T2217_.59.0669b03: 云。若諸菩薩毀犯四種他勝處法數數現行 T2217_.59.0669b04: 都無慚愧深生愛樂見是功徳。當知説名 T2217_.59.0669b05: 上品纒犯。非諸菩薩暫一現行他勝處法便 T2217_.59.0669b06: 捨菩薩淨戒律儀。不同聲聞一犯即捨。又 T2217_.59.0669b07: 上纒犯雖失淨戒經説即懺亦得重受。不 T2217_.59.0669b08: 同聲聞如斬頭者現身不能復入僧數
T2217_.59.0669b11: 也。暫一現行者非數數故闕初縁義歟。所 T2217_.59.0669b12: 謂行殺盜等依四縁具闕分上中下纒也」 T2217_.59.0669b13: 制止八顛等者。鈔云。疏制止八倒者。八者外 T2217_.59.0669b14: 道謂世間爲常樂我淨爲四。二乘謂永寂 T2217_.59.0669b15: 爲涅槃則無常樂我淨復爲四倒。若謂二乘 T2217_.59.0669b16: 無常樂我淨之四徳。此約與也。若奪二乘既 T2217_.59.0669b17: 不如實。以其漫該如蟲食木偶得成字 T2217_.59.0669b18: 故況。不了生死實相即是涅槃。安能離於
T2217_.59.0669b21: 也。依抄所釋本顛字可倒字歟。遠離二邊 T2217_.59.0669b22: 者二邊斷常二邊。即邊見也。前八倒是邪見 T2217_.59.0669b23: 攝歟。所謂住無爲戒有二徳。一實智増明 T2217_.59.0669b24: 二逮見中道。謂依實智増明故制止八倒 T2217_.59.0669b25: 依逮見中道故遠離二邊也。又梵網經上 T2217_.59.0669b26: 云。是十戒體性制止八倒。一切性離一切道
T2217_.59.0669c01: 第八住心也。然彼云一道清淨文義自冥。故 T2217_.59.0669c02: 大師彼經開題云。一一章段歎一道清淨教
T2217_.59.0669c05: 善男子。謂四倒者。於非苦中生於苦想苦 T2217_.59.0669c06: 生樂想無常常想常無常想無我我想我無 T2217_.59.0669c07: 我想淨不淨想不淨淨想。是名顛倒。乃至迦 T2217_.59.0669c08: 葉菩薩白佛言。世尊。我從今日始得正 T2217_.59.0669c09: 見。世尊。自是之前我等悉名邪見之人也
T2217_.59.0669c12: 道四倒也。故云凡夫二乘不能決擇等也。是 T2217_.59.0669c13: 中惠不正等者。准此文今邪見可通五見 T2217_.59.0669c14: 歟。五見皆正見所離故。又百法論中五見總 T2217_.59.0669c15: 云不正見。故筆削記第一云。心行理外總 T2217_.59.0669c16: 名邪見。非但不信因果而已。此乃凡夫外 T2217_.59.0669c17: 道二乘但名爲邪。故迦葉言。我等自此已前
T2217_.59.0669c25: 也。故識論第六云。三邪見。謂謗因果。作 T2217_.59.0669c26: 用實事及非四見諸餘邪執。如増上縁名義
T2217_.59.0669c29: 本法之中即見理不正順邪道者皆是也。 T2217_.59.0670a01: ○若謂無果無因即壞三寶四諦法。今盡
T2217_.59.0670a04: 攝受方便學處。皆爲成就如來清淨智惠 T2217_.59.0670a05: 於一念中了達三世諸法無罣礙故。其有 T2217_.59.0670a06: 住斯戒者乃至初見心明道時。即有如是 T2217_.59.0670a07: 不思議勢分。以此戒親能發生佛惠。又對 T2217_.59.0670a08: 二乘律儀有限量故。以三世無障礙智爲
T2217_.59.0670a11: 三世諸法也。又疏云。自然智是如來自覺自 T2217_.59.0670a12: 證之智。昔所未聞未知之法自然了了現前
T2217_.59.0670a15: 即非智歟。或又戒即惠也。故疏云。然佛戒者
T2217_.59.0670a18: 願欲得薩婆若。魔來欲壞作是言。是薩婆 T2217_.59.0670a19: 若空無有所有。但諸師誑汝耳○諸法者 T2217_.59.0670a20: 六波羅蜜等。趣薩婆若。是法亦空薩婆若亦 T2217_.59.0670a21: 空無所有相。是中無得薩婆若者。汝唐受
T2217_.59.0670a24: 未説六度歟。或引智論六十云佛言説有 T2217_.59.0670a25: 所得般若婆羅蜜是爲相似般若波羅蜜之 T2217_.59.0670a26: 文而爲今證。此又不可。眞佛所説未魔所 T2217_.59.0670a27: 説矣。起信論云。則爲諸魔外道鬼神之所 T2217_.59.0670a28: 惑亂○亦作如來像○若説布施持戒忍辱
T2217_.59.0670b04: 文歟 T2217_.59.0670b05: 不久勤修等者。前住法明道不久勤修得 T2217_.59.0670b06: 三昧今又住此三昧不久勤修滿足佛法
T2217_.59.0670b09: 得開説而令易知故作次第説也。例如彼 T2217_.59.0670b10: 云法在一心説必次第也。故知三種皆遮 T2217_.59.0670b11: 顯教漸修故云不久勤修也。故釋法明道 T2217_.59.0670b12: 云若如實知即是初發心時便成正覺。又釋 T2217_.59.0670b13: 三昧云若得此三昧者即是位同大覺也。
T2217_.59.0670b17: 云。此修行地即是淨菩提心初法明門。例如
T2217_.59.0670b20: 菩薩住此門已任運得此佛境界甚深三昧。 T2217_.59.0670b21: 住是三昧一切佛法不作功用任運成就
T2217_.59.0670b24: 者即知是諸法皆是法性。譬如神通人能變 T2217_.59.0670b25: 瓦石皆使爲金。鈍根者方便分別求之乃
T2217_.59.0670b28: 爾時執金剛等者。一本開題自下爲正宗已 T2217_.59.0670b29: 上爲序分。凡序有二意。先釋意以現瑞奇 T2217_.59.0670c01: 特事而爲今經別序故。故上釋云。即是將
T2217_.59.0670c04: 也。三句大宗一經大意故爲序也。故今釋 T2217_.59.0670c05: 云。如上佛説經之大旨心實相門略已周備
T2217_.59.0670c08: 句返讀之。猶如下文云如般若中等也。華 T2217_.59.0670c09: 嚴經云。菩薩於生死最初發心時一向求菩 T2217_.59.0670c10: 提堅固不可動。彼一念功徳深廣無涯際。
T2217_.59.0670c13: 不可動文。故知例准也。或云如者指事也。 T2217_.59.0670c14: 從經字返讀之。意云。如諸經但歎發心之 T2217_.59.0670c15: 徳而未明心密印。今經直問如實知自心
T2217_.59.0670c18: 王種子生育因縁。稱大日經王非爲此乎
T2217_.59.0670c21: 又下文云亦問異今直問矣。又諸經中上 T2217_.59.0670c22: 求下化菩提心皆相貎句攝歟 T2217_.59.0670c23: 若已發生其性云何者。經文但問發生未 T2217_.59.0670c24: 問已生性。又依此釋可爲二問歟。或云。 T2217_.59.0670c25: 性者體也。體顯云生離體何明生。故問生 T2217_.59.0670c26: 即成性也。故佛答文云其性常堅固知彼菩
T2217_.59.0670c29: 如般若中廣明等者。智論七十三云。須菩提 T2217_.59.0671a01: 白佛言。世尊。以何等行何等類何等相貎 T2217_.59.0671a02: 知是阿毘*拔致菩薩。佛告須菩提。菩薩摩 T2217_.59.0671a03: 訶薩能知凡夫聲聞地辟支佛地是諸地如 T2217_.59.0671a04: 相中無二無別。亦不念亦不分別入是如中 T2217_.59.0671a05: 聞是事宜遇無疑。何以故。是如中無一無 T2217_.59.0671a06: 二等故。是菩薩亦不作無益語。但説利益 T2217_.59.0671a07: 相應語。不視他人長短。須菩提。以是行類
T2217_.59.0671a10: 經願識心心勝者。或云。識七轉識。次心第八 T2217_.59.0671a11: 質多心也。後心第九識干栗多心也。或云。識 T2217_.59.0671a12: 字通二心也。故下*文云識心人中也。文點
T2217_.59.0671a15: 分明故。私案。是心自覺之智者。心字釋經 T2217_.59.0671a16: 心自覺之智釋經識字也。可讀識心。故知 T2217_.59.0671a17: 二心字皆指理也。下識心人中者識者智心 T2217_.59.0671a18: 者理也。但心自證心者。初心依有財名智 T2217_.59.0671a19: 歟。唯是下二句釋生字。佛既下二句解上句 T2217_.59.0671a20: 勝字。唯願説之一句釋下句説字。必能等三 T2217_.59.0671a21: 句出自然智之徳也。或境智倶妙句解勝 T2217_.59.0671a22: 字。勝一字含人法二義歟。微相者微妙相貎 T2217_.59.0671a23: 義也。指第二句也 T2217_.59.0671a24: 大勤勇者。佛是精勤勇猛人故云佛之異名 T2217_.59.0671a25: 也。即歎徳也 T2217_.59.0671a26: 問有幾心次第等者大疏抄云。住地及時節
T2217_.59.0671b02: 相。超度彼地前三劫時分云時歟。九種住 T2217_.59.0671b03: 心心續生地前故云相續勝進。及相續下 T2217_.59.0671b04: 釋經時字也。時無別體依法而立故。依第 T2217_.59.0671b05: 三句心續生明時也。時分妄執雖異所到同 T2217_.59.0671b06: 初地故。云而得究竟淨菩提心也。故第二
T2217_.59.0671b09: 明等。今望彼前二劫初地淨菩提心滿故云 T2217_.59.0671b10: 究竟歟。或究竟字反可讀歟。地前淨心皆 T2217_.59.0671b11: 是加行智分齊生死所殖善根歟 T2217_.59.0671b12: 功徳衆者。或云。倶舍翻薄伽梵爲功徳聚。 T2217_.59.0671b13: 自宗翻率都婆云功徳聚。倶是淨菩提心功 T2217_.59.0671b14: 徳也。大疏抄云。即問此菩提心功徳聚幾
T2217_.59.0671b17: 密行云行。晝夜四時精進修云修行也。依 T2217_.59.0671b18: 此三密修行得初地淨菩提心云無上悉 T2217_.59.0671b19: 地也。故下文云若不以三種祕密方便○
T2217_.59.0671b24: 問。所得既云無上悉地。是可方便究竟。第 T2217_.59.0671b25: 十二釋無上悉地云。所謂如來一切智智當
T2217_.59.0671b29: 提心竟。從此已下明進修方便及悉地果
T2217_.59.0671c03: 提心故云無上。非指方便句也。下釋住心 T2217_.59.0671c04: 品中雖粗明度三妄生淨心。未示三密進 T2217_.59.0671c05: 修方便幷依彼密行得淨菩提心悉地果故 T2217_.59.0671c06: 云爾也。故具縁品疏釋云。上品已約種種心 T2217_.59.0671c07: 相對辨一切智心竟。然此妙果以何方便 T2217_.59.0671c08: 而能得至耶。故此品次明入漫多羅行法
T2217_.59.0671c11: 行法者下文末代我等弘通七日作壇等儀則 T2217_.59.0671c12: 也。此寧非未斷惑薄地之行乎。下文一切智 T2217_.59.0671c13: 智者又今一切智心也。求一切智智之心故。 T2217_.59.0671c14: 今一切智智者有財立名矣。當知望生死行 T2217_.59.0671c15: 而雖名妙果對根究竟還是因句也。故上 T2217_.59.0671c16: 釋云。此菩提心爲後二句因。若望生死善
T2217_.59.0671c19: 亦可分爲二句也者。般若寺抄云。二句者以
T2217_.59.0671c22: 知行體與修行爲二句也。彼抄下釋或可 T2217_.59.0671c23: 分爲十句云。即第七句中有行修行二義。
T2217_.59.0671c26: 法相宗第八識云眞異熟識也。唯識論云。
T2217_.59.0671c29: 者謂於妄心中六十心等相別。今淨心中從 T2217_.59.0672a01: 轉勝前後云殊異。若爾心續生何別。彼約 T2217_.59.0672a02: 續生義此取前後殊矣。故三劫文答心續 T2217_.59.0672a03: 生幷心殊異。於能越淨心具此兩義故。又 T2217_.59.0672a04: 答心相約所度百六十心差別相也或異熟 T2217_.59.0672a05: 識心約流轉。此據還滅故云殊異歟。所度 T2217_.59.0672a06: 妄心是衆生異熟識心等故。能度淨心即行 T2217_.59.0672a07: 者殊異心故。大疏抄釋經心心云。初云心 T2217_.59.0672a08: 者衆生異熟心也。次云心者瑜伽行者菩提
T2217_.59.0672a11: 義也。常寂之土微妙寂絶幽深玄遠。不可以 T2217_.59.0672a12: 言説之。如是法界寂然大滅度法唯佛一人
T2217_.59.0672a15: 十句也。先師云。今此九句問三句中於因 T2217_.59.0672a16: 句成九句矣。佛答三句中菩提心句一部 T2217_.59.0672a17: 經已畢。或又修行句當根句。無上悉地者究 T2217_.59.0672a18: 竟句歟。疏十二云。悉地是眞言妙果。爲此
T2217_.59.0672a21: 羅*之儀則。是淨菩提心以前行故答修行 T2217_.59.0672a22: 句也。問成就悉地品釋云。從此以前説眞 T2217_.59.0672a23: 言之果。從此品以後次第得修行入修之方
T2217_.59.0672a26: 行等歟。故無違矣 T2217_.59.0672a27: 百字果等者。經第六百字果品云。若入大
T2217_.59.0672b02: 藐三菩提句。以知心無量故知身無量。知 T2217_.59.0672b03: 身無量故知智無量知智無量故即知衆
T2217_.59.0672b08: 疏第三句問十住心續生。今第九句示塵數 T2217_.59.0672b09: 心殊異歟。謂無量心識智智無邊等義自宗 T2217_.59.0672b10: 不共之談故云殊異歟。又經云。祕密主由 T2217_.59.0672b11: 心無量故得四種無量。得已成最正覺具
T2217_.59.0672b14: 故 T2217_.59.0672b15: 無量應度衆生者。未來應度衆生也。故上釋 T2217_.59.0672b16: 云。時金剛手爲令未來衆生具足方便無
T2217_.59.0672b20: 迷情即等流法身。九世相入故未來衆生即 T2217_.59.0672b21: 今經聽衆歟。況彼上文云。爲滿足彼諸未來
T2217_.59.0672b24: 等説或同或異。説教絶設不須和會也
T2217_.59.0672b29: 方等經菩薩藏。此是教大。所以前明教大 T2217_.59.0672c01: 者。要根本由教然後方得發心修行。二發心 T2217_.59.0672c02: 大。謂發大道心。三解行大。至道種姓解行 T2217_.59.0672c03: 純熟名解行大。四淨心大。初地菩薩得無生 T2217_.59.0672c04: 忍其心清淨名淨心大。五衆具大。謂大福大 T2217_.59.0672c05: 智通爲佛道資糧名爲衆具大。六時大。謂
T2217_.59.0672c08: 名雖異其意是同。第三信解者就十地立 T2217_.59.0672c09: 名云信解行地。故彼解行約迴向得稱 T2217_.59.0672c10: 云道種姓。故今疏意不立地前故解行攝 T2217_.59.0672c11: 於初地故無違矣。第四金剛寶藏又初地。故
T2217_.59.0672c14: 心故云性大。又云淨心大。此淨心即菩薩意 T2217_.59.0672c15: 樂故云意樂大也。第五妙乘者。福智二嚴 T2217_.59.0672c16: 到佛菩提之所乘故云依止大。此又爲資 T2217_.59.0672c17: 糧故云衆具大。又云質糧大也。但地持瑜 T2217_.59.0672c18: 伽等七義皆所攝也枝末也。今疏幷理趣釋 T2217_.59.0672c19: 七義根本也能攝也。故大師釋云。能攝大乘 T2217_.59.0672c20: 者根本總體不二大乘。所攝大乘者二重三
T2217_.59.0672c23: 相諸佛大祕密者謂從初羝羊暗心漸次背
T2217_.59.0672c26: 續生云心續生又云大祕密。然不生而生義 T2217_.59.0672c27: 理事不二之談全非心續生之義。又眞俗相 T2217_.59.0672c28: 融是性宗以上盛談之。何云大祕密乎。又 T2217_.59.0672c29: 心續生義局第三句。豈爲九問總説乎。或 T2217_.59.0673a01: 云。疏家宗家各據一義矣。又心續生文。含 T2217_.59.0673a02: 總別二義故。所謂不生而生義不局第三句 T2217_.59.0673a03: 通菩提心生等故。爲總説。況我今悉開示之 T2217_.59.0673a04: 敷演廣可亘九句。一心應諦聽之勸觀寧局 T2217_.59.0673a05: 第三。私案。凡於十住心有二意。謂淺略深 T2217_.59.0673a06: 祕。又淺略中又有顯密。顯於各各乘謂極 T2217_.59.0673a07: 果未知後住心。淺略中密及深祕十心皆心 T2217_.59.0673a08: 續生次第也。此十住心續生是不生而生生 T2217_.59.0673a09: 而不生續生故。此等義顯乘隔聞故云大祕 T2217_.59.0673a10: 密也。又性宗以上各於自乘雖談事理即 T2217_.59.0673a11: 一義未知十住心續生義故未名祕密矣。 T2217_.59.0673a12: 又大師御意不生而生義雖廣今取十心續 T2217_.59.0673a13: 生不生而生邊故。或又十心續生一宗大綱 T2217_.59.0673a14: 三密要樞故。殊就第三句存總説幷勸觀 T2217_.59.0673a15: 歟。*故二師無違矣。今不生而生取水波譬。 T2217_.59.0673a16: 下轉縁起。十住心等續生上轉修行。彼此豈 T2217_.59.0673a17: 相順矣。又凡夫二乘云外道。他縁以上皆屬 T2217_.59.0673a18: 密爲知心續生者。若爾何九種住心云不 T2217_.59.0673a19: 知人乎。答。水波譬隨宜。寶鑰釋極無進密
T2217_.59.0673a22: 終別故非理事不二義。覺心以上雖眞俗無 T2217_.59.0673a23: 礙未知十種心續生。故知凡夫二乘二義倶 T2217_.59.0673a24: 闕故疏擧偏論通示也。或又疏約不生而 T2217_.59.0673a25: 生義他縁等屬密論約未知十住心續生 T2217_.59.0673a26: 云外也。若依開會意。外八心等皆不出 T2217_.59.0673a27: 字門故云祕密也。故疏第二云。如最初種 T2217_.59.0673a28: 子心生其實即是不生生。以是堅固性故 T2217_.59.0673a29: 在衆生識心未至自心實際。雖展轉滋長 T2217_.59.0673b01: 然亦不出阿字門。故云心續生之相諸佛
T2217_.59.0673b04: 歸理。而事本生而不生。相本不生而生。理
T2217_.59.0673b07: 常見歟。答。小乘云四相有實。相宗云色心 T2217_.59.0673b08: 上假立。性宗以上云一心縁起法。今宗性佛 T2217_.59.0673b09: 性然四相故猶異一乘一心縁起四相。何況 T2217_.59.0673b10: 同外道所計乎。重意云。凡心續生文大論 T2217_.59.0673b11: 有三意。一者不生而生義。今文是也。九句總 T2217_.59.0673b12: 答也。二者十心相續義。如第二卷釋。三者十 T2217_.59.0673b13: 住心續生義。如住心論矣。後兩義第三句別 T2217_.59.0673b14: 答文也。若不爾。何云或後問先答*耶 T2217_.59.0673b15: 凡夫二乘兩種外道者。疏第十九云。今此諸 T2217_.59.0673b16: 佛之祕一切外道所不能知。然外道有二 T2217_.59.0673b17: 種。一者世間種種外道。二謂佛法内有諸外 T2217_.59.0673b18: 道也。以雖入佛法中而未能知如來*之 T2217_.59.0673b19: 祕密猶是邪見。心行理外道故亦名外道 T2217_.59.0673b20: 也。此法乃二種外道所不能知。此佛法中
T2217_.59.0673b23: 外。可通九種住心歟。或云。九種住心皆云 T2217_.59.0673b24: 凡夫又云外道。釋尊自云我是凡夫。又疏
T2217_.59.0673b27: 故。又世間三心出世二心云外道。内外外道 T2217_.59.0673b28: 故。四箇大乘云二乘。三乘一乘異故。或云。 T2217_.59.0673b29: 表製集中以諸顯教云聲聞小乘登壇學處。 T2217_.59.0673c01: 以密教云菩薩大士灌頂法門。以彼思此。 T2217_.59.0673c02: 顯諸乘皆屬今小乘歟 T2217_.59.0673c03: 譬如虚空等者。准前文虚空三義。則經如虚 T2217_.59.0673c04: 空文含二意。謂無量顯無邊際義。故同虚 T2217_.59.0673c05: 空無邊際義。如字但被虚空讀之。釋中加 T2217_.59.0673c06: 大字顯無邊際義也。但不釋無量義其相 T2217_.59.0673c07: 顯故歟。或小分相似文反顯法無量歟。次譬 T2217_.59.0673c08: 如下取虚空畢竟淨邊喩心本寂無相義 T2217_.59.0673c09: 也。若依此意如字及無相字讀之。故知如 T2217_.59.0673c10: 虚空三字再讀之。猶如釋論中三平等本文 T2217_.59.0673c11: 三讀之。但下合經不擧如虚空文。約初且 T2217_.59.0673c12: 屬上句歟。或又下文虚空譬釋家私加之。 T2217_.59.0673c13: 不染已下經文但明法也。若法譬合者從無 T2217_.59.0673c14: 始已下二句合譬中本初以來釋經本來二 T2217_.59.0673c15: 字也。無有一法等二句合譬中四障不染與 T2217_.59.0673c16: 八風不動。無有等六字再讀之可合二文 T2217_.59.0673c17: 釋經不染污幷第二句也。餘文可知耳 T2217_.59.0673c18: 爲此寂光等者。抄云。寂謂心之實相。本自不 T2217_.59.0673c19: 生永寂無相。光者即此心相靈知不昧。又寂 T2217_.59.0673c20: 是三昧。光是大惠。行者得除一切蓋障三昧 T2217_.59.0673c21: 生大惠光明即能普照無量法性故曰寂
T2217_.59.0673c24: 心佛現前等者。即初地淨菩提心位也。疏第 T2217_.59.0673c25: 二云。然行者以何法入此門哉。故經次云 T2217_.59.0673c26: 所謂空性。空性即是自心等虚空性。上文無
T2217_.59.0673c29: 以此中道正觀離有爲無爲界極無自性心
T2217_.59.0674a03: 者法明道云心佛顯現耳。故知正等覺文含 T2217_.59.0674a04: 顯密義又具遮表義矣 T2217_.59.0674a05: 然此信力等者。今此信力者白淨信心非生 T2217_.59.0674a06: 死中信也。即依供養行修行所得淨菩提 T2217_.59.0674a07: 心也 T2217_.59.0674a08: 此中供養有二種等者。智證大師抄云。下文 T2217_.59.0674a09: 明諸外供養未見内供之文。其意如何。和 T2217_.59.0674a10: 上答曰。觀心之供此内供耳。問。若爾以一 T2217_.59.0674a11: 華令遍法界中供養諸佛。凡如此皆外供 T2217_.59.0674a12: 之觀。何以之爲内供。若金剛頂宗有内外 T2217_.59.0674a13: 供八供。今此部中無其義耶。答。彼金剛頂 T2217_.59.0674a14: 宗有内外八供。今此部中不有其樣者指 T2217_.59.0674a15: 内法以爲供養。大旨者觀心供養也。問。觀 T2217_.59.0674a16: 心之義例於金剛頂尚通内外。若約深祕 T2217_.59.0674a17: 釋一一皆廣法界之義今不疑之。尚約 T2217_.59.0674a18: 胎藏無可指内供之者耶。答。今此中言 T2217_.59.0674a19: 内外者。外香華爲外供養。若以運心加
T2217_.59.0674a22: 悲等世間與華香從手發生華奉諸救世
T2217_.59.0674a25: 也。以物獻也。二者合掌謂禮敬也。此是印 T2217_.59.0674a26: 也。三慈悲。四運心。謂想香花滿法界運心 T2217_.59.0674a27: 已即用合掌印也。幷慈悲三事皆運心也
T2217_.59.0674b01: 歟。又供養法疏下云。供養有三。一者外供 T2217_.59.0674b02: 養。謂香華飮食及燃燈莊嚴道場等也。二行 T2217_.59.0674b03: 供養謂如説奉行及禮拜持戒者等也。三者
T2217_.59.0674b06: 外歟。出具縁品等中。私案。供養行修行等 T2217_.59.0674b07: 二句答前第七問歟。謂供養行修行如次答 T2217_.59.0674b08: 及彼行修行歟。上一偈半答相貎。下長行答 T2217_.59.0674b09: 心相續。此文非答彼第七句何乎。但釋家 T2217_.59.0674b10: 不指屬則説文分明故。又與前文相違釋 T2217_.59.0674b11: 依供養行修行所得白淨信心即菩提心相 T2217_.59.0674b12: 貎故也 T2217_.59.0674b13: 或有説言等者。抄云。此下十三行。疏是形一 T2217_.59.0674b14: 類執禪者。依本智性無作無修鏡本自明 T2217_.59.0674b15: 不拂不瑩。即禪門紙絶無寄宗説。凡聖等 T2217_.59.0674b16: 法皆如夢幻都無所有本來空寂。非今始 T2217_.59.0674b17: 無凡有所作皆是迷妄。石頭牛頭皆示此
T2217_.59.0674b20: 交外道衆學彼宗而破耳。無畏三藏禪要 T2217_.59.0674b21: 非點示*點開之義。妙樂釋云。暗證之禪師
T2217_.59.0674b24: 鑛中金性譬在纒菩提心。雖復在因等二句。 T2217_.59.0674b25: 眞言行者以四不生觀在纒出纒心體無 T2217_.59.0674b26: 増減猶如金性在鑛出鑛無増損矣行 T2217_.59.0674b27: 人下合若不以等譬。三密方便合利鐵。灰水 T2217_.59.0674b28: 等合消融方便也。今此三密行淨菩提心以 T2217_.59.0674b29: 前薄地行。前云生死所殖善根是也。具如 T2217_.59.0674c01: 先辨。龍樹阿闍梨中道正觀等者中觀論云。 T2217_.59.0674c02: 因縁所生法。我説即是空。亦名爲假名。亦
T2217_.59.0674c05: 也。若爾何云中道乎。答。彼宗三諦各有中 T2217_.59.0674c06: 道。今取無生義故眞諦中歟。今引意。以此 T2217_.59.0674c07: 無生中道正觀證今宗四不生義而禪門龜 T2217_.59.0674c08: 兔無生爲失歟。汝謂等者指前執禪者歟。 T2217_.59.0674c09: 又以縁起證三密方便。若爾俗諦中又存 T2217_.59.0674c10: 歟。所以生而不生故雖依四不生觀不生而 T2217_.59.0674c11: 生故用三密行。寧同無相無行乎 T2217_.59.0674c12: 又如世人等者。前明破禪門無相無行而用 T2217_.59.0674c13: 三密行。自下對諸乘漸行顯自家頓證。故 T2217_.59.0674c14: 上引智論云。如治人以種種方便消融鑛 T2217_.59.0674c15: 石然後成金若神通者能使土木之類成金
T2217_.59.0674c20: 歟。下金寶者依密行所得菩提心也。初心 T2217_.59.0674c21: 極果雖異得寶是一處。故疏第二云。舟車神
T2217_.59.0674c24: 也。意云。顯乘人依一心行得至淨菩提心。 T2217_.59.0674c25: 以此爲極故更無根究竟行證。故云不能 T2217_.59.0674c26: 得耳。次淨菩提心下其有眼食等合説。以大 T2217_.59.0674c27: 悲萬行合服食之以神變加持業合住壽 T2217_.59.0674c28: 長遠等也。此三句中究竟句也。以今祕密方 T2217_.59.0674c29: 便大悲萬行勿亂淨菩提心以前三密行矣。 T2217_.59.0675a01: 不應已下遮一道極無以淨菩提心爲究 T2217_.59.0675a02: 竟也。世人爲妙性窮極是也。寶鑰釋第八 T2217_.59.0675a03: 心云。一道無爲之眞理名初法明道。於諸 T2217_.59.0675a04: 顯教是究竟理智法身。望眞言門是則初
T2217_.59.0675a08: 等義。後對諸乘述彼義也。或又上釋供養 T2217_.59.0675a09: 行修行句。故云祕密供養行門等下解從是 T2217_.59.0675a10: 初發心句。故云不應保初心*爲極果也。初 T2217_.59.0675a11: 心言故破以初心爲極果耳 T2217_.59.0675a12: 我名我有者。下云我我所是也。謂我是體用 T2217_.59.0675a13: 都無有名。無實故云我名。我有者我所。我 T2217_.59.0675a14: 之家所有故云我有也 T2217_.59.0675a15: 經愚童凡夫者。通三心總句歟。第二第三亦 T2217_.59.0675a16: 名愚童嬰童故。又疏上文云愚童凡夫小有 T2217_.59.0675a17: 能信。非第二等何有此理矣。但證第一心 T2217_.59.0675a18: 者約執著我名等別句故 T2217_.59.0675a19: 以下答心相續義也者。此意八心十心相續 T2217_.59.0675a20: 云心相續義也。故上所牒之文但至離於斷 T2217_.59.0675a21: 常也。住心論第一引今文云。善無畏三藏 T2217_.59.0675a22: 釋云。從此已下十種住心佛答心相續之義
T2217_.59.0675a25: 證大師云。或人立十住心判一代時教。不
T2217_.59.0675a28: 矣。又義。疏意非不存十住心義。故第三劫 T2217_.59.0675a29: 終云。此經從淺至深廣明心相。皆爲開示 T2217_.59.0675b01: 菩提心本末因縁。若但依常途法相不得
T2217_.59.0675b04: 末第十云本。若此經文局十心續生何在 T2217_.59.0675b05: 三劫終合彼文矣。問。三劫初釋云。亦是答
T2217_.59.0675b08: 況十心三劫心相續次第中問何交六十心 T2217_.59.0675b09: 乎。答。已下言通三劫。故三劫正雖答心相 T2217_.59.0675b10: 續兼答諸心相殊異故云亦是歟。中間六 T2217_.59.0675b11: 十心雖非心續生兼顯所度妄心何失。又 T2217_.59.0675b12: 諸心相言亘總別故廣明心相者指心相 T2217_.59.0675b13: 續句歟。故疏第三住心品結云已説淨菩提
T2217_.59.0675b16: 智度云世間等者。智論第三十一云無始 T2217_.59.0675b17: 空者世間若衆生若法皆無有始。今生從前 T2217_.59.0675b18: 世因縁有。前世復從前世有。如是展轉無 T2217_.59.0675b19: 有衆生始。法亦如是○如經中説佛語諸 T2217_.59.0675b20: 比丘。衆生無有始。無明覆愛所繋往來生 T2217_.59.0675b21: 死始不可得。破如是無始法故名爲無始 T2217_.59.0675b22: 空。問曰。無始是實不應破。何以故若衆生 T2217_.59.0675b23: 及法有始者即墮邊見亦墮無因見。遠離 T2217_.59.0675b24: 如是等過故應説衆生及法無始。今以無 T2217_.59.0675b25: 始空破是無始則還墮有始見。答曰。今已
T2217_.59.0675c06: 名可尋決矣。寶鑰上云。凡夫作種種業感
T2217_.59.0675c09: 説百八部邪見。瑜伽論説十六計。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: 乘二十部異計矣。住心論三云。外道有九十 T2217_.59.0675c20: 六種大外道九萬三千眷屬外道總爲十六
T2217_.59.0675c25: 能*遍計妄心。是非所執我我所矣。又准上 T2217_.59.0675c26: 文界趣同性我云妄執。則我我所直虚妄分 T2217_.59.0675c27: 別歟 T2217_.59.0675c28: 如彼偈言等者。此四句偈智論文也。但彼論 T2217_.59.0675c29: 第三句無於字。有則剩字。可撿疏證本 T2217_.59.0676a01: 矣 T2217_.59.0676a02: 瑜伽我者等者。智證大師記云。瑜伽我者謂
T2217_.59.0676a06: 禪以當計著自心以爲内我○若深求此 T2217_.59.0676a07: 中至賾自然撥除因業。唯我性獨存乃至無 T2217_.59.0676a08: 一法入心而證空定。最是世間究竟之理
T2217_.59.0676a11: 約効彼行因冀成勝果第三心攝。若依 T2217_.59.0676a12: 計自心爲内我又第一心攝也。*故疏第二 T2217_.59.0676a13: 云。前是不識因果之心。今由善根熟故
T2217_.59.0676a16: 地等變化等者。智證記云。今疑下結文云略 T2217_.59.0676a17: 擧三十事爾乃合地等變化其員不足也。 T2217_.59.0676a18: 疏文昧昧訓地等之變化。若依疏及先大師 T2217_.59.0676a19: 説可分爲二。若爾可言地等是執五大
T2217_.59.0676a24: 見世間萬法因心而有則謂由神我生。設 T2217_.59.0676a25: 令不依内我必依外我即是自在梵天等
T2217_.59.0676a28: 在天能生萬物。萬物若滅還歸本天。故云 T2217_.59.0676a29: 自在。天若嗔四生皆苦。自在若喜則六道咸 T2217_.59.0676a30: 樂。然天非物因物非天果。蓋是邪心所畫。
T2217_.59.0676b04: 樂因故與其苦。答曰。若衆生是自在天子者
T2217_.59.0676b07: 難。一者猶提捉前無慈難。父有大慈子不 T2217_.59.0676b08: 識恩終自與樂。而自在不爾。亦應但供養 T2217_.59.0676b09: 下作報恩不勉苦難。若言不識恩故而苦
T2217_.59.0676b12: 生諸法。彼執非理。所以者何。若法自生必 T2217_.59.0676b13: 非常故。諸非常者必不遍故。諸不遍者非
T2217_.59.0676b19: 埏和名禰耶須。*埴和名波爾。疏第七云。如
T2217_.59.0676b22: 及時者與前有時其別如何。答。推文意云。 T2217_.59.0676b23: 自在天者若流出及時也。爾乃有人。或計自 T2217_.59.0676b24: 在天是常能生萬物。或計從手功出一切
T2217_.59.0676b27: 今結云皆自在天種類也。彼不爾故 T2217_.59.0676b28: 大疏指心鈔卷七終 T2217_.59.0676b29: T2217_.59.0676c01: 御本記云 T2217_.59.0676c02: 建治四年二月七日於醍醐寺中正院加 T2217_.59.0676c03: 點畢 金剛佛子頼瑜 T2217_.59.0676c04: T2217_.59.0676c05: T2217_.59.0676c06: T2217_.59.0676c07: T2217_.59.0676c08: 疏卷第二之一 T2217_.59.0676c09: 疏云此是那羅延等者。此是那羅延天者指 T2217_.59.0676c10: 尊貴體也。外道下釋圍陀論師外道計此 T2217_.59.0676c11: 天爲尊貴也。點云。尊貴者此是那羅延天
T2217_.59.0676c16: 有多説。謂圍陀論師計那羅延天能生四 T2217_.59.0676c17: 姓。計梵天能生萬物。提婆云。從那羅延天 T2217_.59.0676c18: 臍中生大蓮華。蓮華上有梵天祖翁。謂此梵 T2217_.59.0676c19: 天爲萬物之祖。從梵天口臂䏶脚生四姓 T2217_.59.0676c20: 等。又云。那羅延天能生梵王。梵王爲萬物之
T2217_.59.0676c23: 初二説者。輔相者指梵天歟。那羅延是尊 T2217_.59.0676c24: 貴故。又寶師釋云。眞諦三藏翻爲人生本。梵
T2217_.59.0676c27: 本。謂人生本。即大梵王是也。外道謂。一切人
T2217_.59.0677a07: 小。梵王勝那羅延劣。寧以梵王爲輔翼乎。 T2217_.59.0677a08: 故知那羅延有多種歟。例如魔醯首羅有
T2217_.59.0677a14: 約色界那羅延。餘師釋據欲界那羅延 T2217_.59.0677a15: 歟 T2217_.59.0677a16: 以能造之主等者。私云。那羅延天云能造 T2217_.59.0677a17: 主也。意云。以那羅延天者更無有所尊貴
T2217_.59.0677a23: 那羅延天尊貴遍五大之義也。前明造成 T2217_.59.0677a24: 之用今示普遍之徳。是其別也。又義。今地 T2217_.59.0677a25: 水火風空即爲尊貴體也。故能破文云彼即 T2217_.59.0677a26: 地水火風也。但今釋可讀爛脱。處字安一 T2217_.59.0677a27: 切下讀之。故下文云遍一切處地水火風空。
T2217_.59.0677b02: 彼天像即遍五大。故云爾也。又密抄擧多 T2217_.59.0677b03: 説中。不云五大即尊貴。故又下文可長聲
T2217_.59.0677b07: 云。眞言宗又談六大普遍之義。我於六大
T2217_.59.0677b10: 造成萬物義同下遍嚴義故。讓彼破歟。或 T2217_.59.0677b11: 讓前自在天破歟 T2217_.59.0677b12: 一切法者自然而有者。嘉祥三論玄中。天竺 T2217_.59.0677b13: 九十六種擧要爲四執。一計邪因邪果。二 T2217_.59.0677b14: 執無因有果。三立有因無果。四辨無因無 T2217_.59.0677b15: 果。此四中今自然第二無因有果攝也。釋云 T2217_.59.0677b16: 無因據其因無。自然明其果有。約義不同
T2217_.59.0677b19: 生一。道是自然故。以道爲因。是邪因也若 T2217_.59.0677b20: 謂萬物自然而生下。出莊子意則萬物自然
T2217_.59.0677b23: 意。但今云而有彼云而生。少異歟。又異玄 T2217_.59.0677b24: 者。玄云有果抄云無因故。又彼天竺異執。 T2217_.59.0677b25: 此震旦三玄攝也。彼玄中四執外別示三玄 T2217_.59.0677b26: 計。故抄老子自然道似玄邪因攝耳。又玄 T2217_.59.0677b27: 云。有人言。自然有因自然無因萬化不同皆
T2217_.59.0677c02: 縁而明自然。故云。釋論文熏生縁起六意隨 T2217_.59.0677c03: 一也。可悉之。問。若爾自宗云遠離於因縁。 T2217_.59.0677c04: 又云遠離因果法然具。此等皆同外計乎。 T2217_.59.0677c05: 答。此等離九種迷情妄假因縁離斷常一異 T2217_.59.0677c06: 等邪因邪果故云爾。全非無性徳輪圓隨 T2217_.59.0677c07: 縁義也。故大師於不二門成法爾隨縁義。 T2217_.59.0677c08: 又四種身各立法爾隨縁之義。又疏第十一 T2217_.59.0677c09: 釋此因因生空云何而有果文云。若於如 T2217_.59.0677c10: 是縁起法中而言有因有果即是遍計所 T2217_.59.0677c11: 執。墮於斷常一異。不入中道。是故證知。如 T2217_.59.0677c12: 是眞言永離因業故即是法界不思議界也
T2217_.59.0677c15: 遍計分別論自然。内約佛知見談法爾。又 T2217_.59.0677c16: 顯攝相歸性論法爾。密性相宛然明法然。又 T2217_.59.0677c17: 顯於縁起法立自然。密於性徳法談隨縁 T2217_.59.0677c18: 也。問。内道因縁爲宗者。蓮華鮮潔棘判利端 T2217_.59.0677c19: 何因縁所染削耶。答。外因縁是水土等也。 T2217_.59.0677c20: 内因縁又一切衆生共業也。利端鮮潔又衆 T2217_.59.0677c21: 生受用依報故。又草木等盛衰有情善惡業 T2217_.59.0677c22: 増上果故。又自宗意鮮潔顯色利端形色四 T2217_.59.0677c23: 曼攝故六大所生。若爾因縁所生義無異論 T2217_.59.0677c24: 者歟 T2217_.59.0677c25: 有計身中離心之外等者。唯識論第一云。三 T2217_.59.0677c26: 者執。我體常。至細如一極微潜轉身中作
T2217_.59.0677c29: 謂雖小而速巡身如旋火輪似遍動者。則
T2217_.59.0678a03: 此身少異。又論云細如極微疏云離心別 T2217_.59.0678a04: 有是大異也。然計義同故引證矣
T2217_.59.0678a07: 者則無相感致義。何以性。以因無常故則 T2217_.59.0678a08: 有滅失。因滅失故不得於果。果滅失故不 T2217_.59.0678a09: 酬於因。當知則是無福。若有罪福果報者 T2217_.59.0678a10: 以因不滅故所以得果。以果不無故所以 T2217_.59.0678a11: 酬因。若定是無常者定無罪福因果相感 T2217_.59.0678a12: 也。佛法中以罪福果報從因縁起。因縁起 T2217_.59.0678a13: 故則不可説一向無常。何以故。凡因縁生法 T2217_.59.0678a14: 以因縁聚故不可説其無常。以縁散故不 T2217_.59.0678a15: 可説其常。從縁故不可説其有。縁起故不 T2217_.59.0678a16: 可説其無。相續故不斷。生滅故不常。不同 T2217_.59.0678a17: 外道説常則一向是常若言無常則一向滅
T2217_.59.0678a20: 水消散。故作者既無則無作法則無罪福
T2217_.59.0678a23: 可生故云及從因生也。又因生法必無常故 T2217_.59.0678a24: 云皆無常故也。又解云。法者總通我及事 T2217_.59.0678a25: 業。是因者我也。從因生者事業也。二倶非常 T2217_.59.0678a26: 故云皆無常也。若我下重破我及事業也。 T2217_.59.0678a27: 罪福果報者作事業故前解不順皆字後解 T2217_.59.0678a28: 違無爲。作能作因然後義順文也。挍量等
T2217_.59.0678b04: 智度云。有計神我者論第十二文全同。如 T2217_.59.0678b05: 下出之。唯識論第一云。二者執我。其體雖
T2217_.59.0678b08: 同虚空。應不隨身受苦樂等。又常遍故應
T2217_.59.0678b12: 苦人。苦者樂者當知從憎愛生。故不自在
T2217_.59.0678b16: 自在作樂。何故作苦。以欲樂於樂反得苦 T2217_.59.0678b17: 故當知不自在不自作。非作者故○又神 T2217_.59.0678b18: 若自在者不應造惡墮三塗。亦不應有 T2217_.59.0678b19: 種種不如意事怨憎聚會恩愛別離等事。何 T2217_.59.0678b20: 以故。自在故。若有此等事者當知不自在
T2217_.59.0678b23: 論所引是十二門文也。如論中本爲勝矣。三 T2217_.59.0678b24: 論玄云。問云。何名爲邪因邪果。答。有外道 T2217_.59.0678b25: 云大自在天。能生萬物。萬物若滅還歸本 T2217_.59.0678b26: 天。故云自在。天若瞋四生皆苦。自在若喜則 T2217_.59.0678b27: 六道咸樂。然天非物因物非天果。蓋是邪 T2217_.59.0678b28: 心所畫。故名邪因邪果。難曰。夫善招樂報。 T2217_.59.0678b29: 惡感苦果。蓋是交謝之宅報應之場。以不 T2217_.59.0678c01: 達義理故生斯謬。又夫人類生人物類生 T2217_.59.0678c02: 物。人類生人則人還似人物類生物物還 T2217_.59.0678c03: 似物。蓋是相生之道也。而謂一天之因産
T2217_.59.0678c06: 以故。苦來則憂樂至則喜。若爲憂喜所變者
T2217_.59.0678c09: 宗盛談。故大日經説有情及非情阿字第一 T2217_.59.0678c10: 命。宗家又判金剛内外壽。然與外計異。彼 T2217_.59.0678c11: 六大普遍故識大遍非情。故云有壽命等 T2217_.59.0678c12: 也。此或約續生或約卷合故其意異也。合 T2217_.59.0678c13: 昏木者 T2217_.59.0678c14: 補特伽羅者。賛玄疏第一云。補特伽羅即數
T2217_.59.0678c17: 謂外道執於臨命終時能捨此蘊。於受生 T2217_.59.0678c18: 時能續餘蘊。若無有我誰能續蘊。故有我
T2217_.59.0678c23: 有部故。此破有部故。何者外道云依我相 T2217_.59.0678c24: 續而未知由惑業相續。故爲能所破。然今 T2217_.59.0678c25: 疏意有部雖知惑業相續若約諸法體云 T2217_.59.0678c26: 恒有猶同神我常義故今遮也。問。藥師經 T2217_.59.0678c27: 云。若彼自身臥在本處見焔魔使引其神
T2217_.59.0679a02: 見琰魔使引其神識至王前者。若其患人 T2217_.59.0679a03: 決定令死則受鬼身。容可琰魔王別遣鬼 T2217_.59.0679a04: 爲使而引取之。如其未決定死則未受鬼 T2217_.59.0679a05: 身。何有鬼身得引生人之識。不可別人之 T2217_.59.0679a06: 識在別鬼身中。若不在鬼使身中。識心既 T2217_.59.0679a07: 不孤遊。云何可引得至琰魔王前。當知此 T2217_.59.0679a08: 是藥師如來及經之威力令彼患人第六意 T2217_.59.0679a09: 識見分之上起此三種行解相分。一爲琰魔 T2217_.59.0679a10: 王二爲王使三爲已身。爲自識神所依。隨 T2217_.59.0679a11: 使而行至琰魔王前。其實神識未曾離身。 T2217_.59.0679a12: 若是本識隨所捨處則成死屍。不可説離 T2217_.59.0679a13: 身。若是六七等識依本識故而得現起。若 T2217_.59.0679a14: 離本識無種子故無由得生。是故八識倶 T2217_.59.0679a15: 無離身孤行之理。此蓋如人夢中見師僧 T2217_.59.0679a16: 或復父母遣使來喚。夢現見已身隨使而行 T2217_.59.0679a17: 達師僧或父母前。當知師僧或父母使人已 T2217_.59.0679a18: 身皆是第六意識見分上現此三種相分。似 T2217_.59.0679a19: 有去來實無去來○此亦如是藥師如來 T2217_.59.0679a20: 及經威力令彼患人見如此相。似有往來
T2217_.59.0679a23: 身而住故云假乘四大也。識神者衆生心識 T2217_.59.0679a24: 也。非外道神我也。又藥師經云。彼識得還 T2217_.59.0679a25: 者。有爲生滅心既滅。得還。未來識相續非 T2217_.59.0679a26: 永滅云還。非同外道神我常也。祕經去識 T2217_.59.0679a27: 還來可准知之。又大疏第五云。阿闍梨言。
T2217_.59.0679b01: 有身被焔王裁斷也。探玄記第六又於本
T2217_.59.0679b06: 計我義也。識神若常下能破文也。又義。若有 T2217_.59.0679b07: 已下皆能破文也。今文牒破也。謂既云數取 T2217_.59.0679b08: 趣。自今世趣後世則識神爲常牒破也。或
T2217_.59.0679b14: 是計我結釋也。例如下知者見者云皆是我 T2217_.59.0679b15: 計隨事異名也耳 T2217_.59.0679b16: 犢子道人及説一切有者等者。有部云。三世
T2217_.59.0679b19: 法。犢子又五中以三世法同今我而非取 T2217_.59.0679b20: 不可説藏歟。此三世有法義同從今世趣 T2217_.59.0679b21: 後世識神常計故。但同者相似義歟。識神是 T2217_.59.0679b22: 人我也。是法執故。或以大乘意小乘法我屬 T2217_.59.0679b23: 人我歟。失佛法三種法印者抄云。義林第一 T2217_.59.0679b24: 云。諸行無常涅槃寂靜諸法無我。若加有漏 T2217_.59.0679b25: 皆苦成四法印。今謂。彼宗計。神我三世法 T2217_.59.0679b26: 爲常。則失如來諸行無常諸法無我等法印
T2217_.59.0679c02: 三法印。何云失彼印耶。答。約用無常雖 T2217_.59.0679c03: 立諸行無常其體恒有故失彼印也。故光 T2217_.59.0679c04: 云。此宗諸法體皆本有。四相於法但望用説
T2217_.59.0679c07: 故非諸法無我。又有部意。斷煩惱得故其 T2217_.59.0679c08: 煩惱此身不成就故雖得二炎寂靜。但是 T2217_.59.0679c09: 偏眞理未究竟涅槃。故失涅槃寂靜也。然 T2217_.59.0679c10: 異外道等無想等計眞涅槃故。分得彼印 T2217_.59.0679c11: 也。中觀論第二云。若人説我相。如犢子部 T2217_.59.0679c12: 衆説。不得言色即是我不言離色是我。 T2217_.59.0679c13: 我在第五不可説藏中。如薩*婆多部衆。諸 T2217_.59.0679c14: 法各各相是善是不善是無記有漏無漏有爲 T2217_.59.0679c15: 無爲等別異。如是等人不得諸法寂滅相。
T2217_.59.0679c18: 我先既破故亦通無失。唯識等論中作種種 T2217_.59.0679c19: 量破小乘外道等故。中觀等論又爾也。故 T2217_.59.0679c20: 知龍樹天親護法清辨等云西方諸菩薩歟」 T2217_.59.0679c21: 此識遍一切處等者。問。識大普遍眞宗實談。 T2217_.59.0679c22: 故大日經云。我即同心位一切處自在普遍
T2217_.59.0679c25: 意矣。若爾何云外計乎。答。眞宗意於性徳 T2217_.59.0679c26: 海本有六大談普遍無礙之義。此乃佛智所 T2217_.59.0679c27: 照也。而今識大普遍義遍計所執前於無常 T2217_.59.0679c28: 識大計常遍之義。故彼此大異也 T2217_.59.0679c29: 而今要由根塵和合等者。意云。要由根塵縁 T2217_.59.0680a01: 合而識生時見聞覺知故。汝遍常識神獨不
T2217_.59.0680a04: 常者不應死不應生。何以故汝等法神常 T2217_.59.0680a05: 一切遍滿。五道中云何有死生。死名此處
T2217_.59.0680a08: 執持含藏之義。依之疏下釋云。阿頼耶義云
T2217_.59.0680a12: 内不爾。故或佛家有爲心云頼耶又佛性眞 T2217_.59.0680a13: 心云頼耶。外以神我云頼耶。故智證大師 T2217_.59.0680a14: 抄云。執持含藏彼此同旨但計神我故爲所
T2217_.59.0680a17: 所藏等義。皆是待因縁而成立矣。今未見 T2217_.59.0680a18: 因縁種現等而計執持含藏義也。若依性 T2217_.59.0680a19: 宗則眞如合無明成頼耶。此識有二種義。 T2217_.59.0680a20: 能攝諸法又能生諸法。能所雖異其體全 T2217_.59.0680a21: 一也。而今能所定別故云不同等歟。又自家 T2217_.59.0680a22: 心月輪等卷舒觀是既破人法上執而開佛 T2217_.59.0680a23: 知見觀也。而今外道攝舒義遍計分別情實 T2217_.59.0680a24: 見故不可相同耳 T2217_.59.0680a25: 然世尊密意説等者。出佛法第八識義也。故 T2217_.59.0680a26: 密嚴經第三云。佛説如來藏以爲阿頼耶。 T2217_.59.0680a27: 惡惠不能知藏即頼耶識○如來清淨藏世
T2217_.59.0680b04: 薩於内於外不見藏住不見熏習不見 T2217_.59.0680b05: 阿頼耶不見阿頼耶○如來齊此達立 T2217_.59.0680b06: 一切心意識祕密善巧○解云。既齊此不 T2217_.59.0680b07: 見等處爲立心意之善巧故。是故所立頼 T2217_.59.0680b08: 耶生滅等相皆是密意。不如言而取故會
T2217_.59.0680b11: 心實相頼耶而説眞如隨縁如來藏頼耶故 T2217_.59.0680b12: 云密意説歟。且於然字有然前起後義。然 T2217_.59.0680b13: 前意釋成前佛法中第八識是眞如隨縁藏 T2217_.59.0680b14: 識也。起後意前佛法中第八識者相宗業種 T2217_.59.0680b15: 生頼耶也。此性宗二分不二頼耶。故五教章 T2217_.59.0680b16: 云。又如達麼經頌攝論等云。此界等者。界 T2217_.59.0680b17: 謂因義即種子識。如是等寶性論約終教
T2217_.59.0680b20: 無始世來性。故作此釋耳 T2217_.59.0680b21: 不觀自心實相等者。疏第一云。今眞言行者 T2217_.59.0680b22: 於初發心時直觀自心實相了知本不生
T2217_.59.0680b25: 復有計能見者等者。抄云。謂有外道計能見 T2217_.59.0680b26: 者而爲眞我。是一是常。復有外道而於六
T2217_.59.0680b29: 如我乃至知者見者爲是一事爲各各異。 T2217_.59.0680c01: 答曰。皆是一我。但以隨事爲異於五衆中 T2217_.59.0680c02: 我我所心起故名爲我。五衆和合中生故名 T2217_.59.0680c03: 爲衆生。命根成就故名爲壽者○目覩色 T2217_.59.0680c04: 名爲見者。五識知名爲知者。復次用眼見 T2217_.59.0680c05: 色以五邪見觀五衆用世間出世間正見 T2217_.59.0680c06: 觀諸法是名見者○餘四根所知及意識所
T2217_.59.0680c11: 識歟。又隨事異名者依智度文。外道所計我 T2217_.59.0680c12: 知者見者等不同故云隨事異名也。然抄云 T2217_.59.0680c13: 而於六根隨事異名。恐違智論文歟 T2217_.59.0680c14: 難者云汝言等者。鈔云。今難云。汝言能見是 T2217_.59.0680c15: 我與彼能聞等五爲是我不。設爾何失。二 T2217_.59.0680c16: 倶有過。若言餘五各是我則有六。乖是一 T2217_.59.0680c17: 義。汝執見者是一我故。此見不可聞覺知 T2217_.59.0680c18: 故。既此六根互不相知。是故汝執一見爲 T2217_.59.0680c19: 我。不可作六也。若言餘五同是一我者我 T2217_.59.0680c20: 則雖一乖六根故。以眼見耳聞各別用故。 T2217_.59.0680c21: 既此六根互不相知。是故六根不可作一 T2217_.59.0680c22: 也。若言有非我者。是亦同疑。亦徴例云。餘 T2217_.59.0680c23: 五根等既是非我。其能見我應亦非我。爲 T2217_.59.0680c24: 立量云。汝言能見是非我。六根之中隨一攝
T2217_.59.0680c27: 也。六不可作一者六根各不可作一見功
T2217_.59.0681a01: 故筆削記釋起信論見聞覺知云。聞謂耳鼻。
T2217_.59.0681a04: 故知者破又可准之歟。又破見者知者隨 T2217_.59.0681a05: 被破歟。或並破歟 T2217_.59.0681a06: 或有説言等者。此出所執計也。問。既云能 T2217_.59.0681a07: 執者何偏云所執計乎。答。非前能執云我。 T2217_.59.0681a08: 云但是識心。更成所執我義也。若不爾者 T2217_.59.0681a09: 一人計二我乎。違常一義故。又前知者見 T2217_.59.0681a10: 者復内知外知各二人計也。今能執所執豈 T2217_.59.0681a11: 非二人所計乎 T2217_.59.0681a12: 然内外身受心法者。智證大師釋云。四念處 T2217_.59.0681a13: 者但約内觀。何言外耶。和上云。自身他身
T2217_.59.0681a16: 境攝故餘皆内也 T2217_.59.0681a17: 是中所執能執等者。依他相見非遍計能取 T2217_.59.0681a18: 所取也。意身受心法中能縁所縁猶縁生無 T2217_.59.0681a19: 性故不可得。何況有遍計能執所執義耶
T2217_.59.0681a22: 有我者非初説也。謂計離心別有能執我 T2217_.59.0681a23: 故。若依初義中字讀乃點。依後義用仁 T2217_.59.0681a24: 點矣。或本能執下又有執一字。依此本無 T2217_.59.0681a25: 違。意云。執所執能執之執猶不可得。何況
T2217_.59.0681a28: 所執故但第二計一執歟。大師釋云。能所二
T2217_.59.0681b02: 有計内知爲我等者。私記云。彼内知之我是 T2217_.59.0681b03: 似第七識之縁第八識成自内我執也。但 T2217_.59.0681b04: 今此外道執内識而彼爲自我義也。此外 T2217_.59.0681b05: 知我是其以第六識之縁六塵境而於自心
T2217_.59.0681b08: 若摩奴闍梨者。抄云。問。有唐三藏既成譯誤。 T2217_.59.0681b09: 何故爾時摩奴闍不云人執。摩納婆不云 T2217_.59.0681b10: 勝我還置意生儒童。有何異耶。答。爲順
T2217_.59.0681b13: 唐代玄奘三藏也。私記云此義翻名有唯識
T2217_.59.0681b16: 舌内五音字也。其義不可別之。例如薄曰 T2217_.59.0681b17: 羅縛曰哩縛曰路同舌内五音轉聲。故同翻 T2217_.59.0681b18: 金剛。爾何。答。高祖判文有深意。未學輒難 T2217_.59.0681b19: 辨。但或依體文致同翻或就轉聲成異 T2217_.59.0681b20: 翻。又雖金剛名同其義是別。謂是男聲
T2217_.59.0681b26: 外道部類歟。又疏第十七云。韋紐天自在天
T2217_.59.0681b29: 類。今勝我云毘紐天部類乎。又雖同天。 T2217_.59.0681c01: 出別名歟。若爾何正列時自在天那羅延天 T2217_.59.0681c02: 爲別類矣。然人生義似自在天計勝我似 T2217_.59.0681c03: 尊貴歟。或又自在那羅延天雖同天約能 T2217_.59.0681c04: 計異爲二計歟。或雖別天毘紐梵號通二 T2217_.59.0681c05: 天歟。又胎藏外部毘紐天那羅延天自在天 T2217_.59.0681c06: 各別三天列之。又疏第四云。復有奉事自
T2217_.59.0681c09: 勝遍也。弘決第十云。毘紐天亦韋紐天亦韋 T2217_.59.0681c10: 揉天此翻遍勝亦遍悶亦遍淨。阿含云。是色 T2217_.59.0681c11: 天。倶舍云。是第三禪頂。淨影云。處在欲界
T2217_.59.0681c14: 人云何言色是我相。答曰。有人言。神在心 T2217_.59.0681c15: 中微細如芥子清淨名爲淨色身。更有人 T2217_.59.0681c16: 言。如麥。有言。如豆。有言。半寸。有言。一寸。 T2217_.59.0681c17: 初受身時最在前受。譬如象骨。及其成身 T2217_.59.0681c18: 如象已莊。又有言。大小隨人身。死壞時此 T2217_.59.0681c19: 亦前出。如此事皆不爾也。何以故。一切色 T2217_.59.0681c20: 四大所造。因縁生故無常。若神是色。色無常。
T2217_.59.0681c23: 前人量能破故不示之歟。但與智論能破 T2217_.59.0681c24: 異。彼云隨身大小即是無常故。又自下皆不 T2217_.59.0681c25: 出能破文。准前破與 T2217_.59.0681c26: 儒童梵云摩拏婆者。三論宗賢聖義記第二 T2217_.59.0681c27: 云。摩納縛迦者此云儒童。意我猶如少兒。 T2217_.59.0681c28: 其性不定有時高有時下於劣已高傲慢於
T2217_.59.0682a01: 本經乃云摩納汝當作佛者。此即言儒童
T2217_.59.0682a04: 翻儒童。何爲誤乎。彼等皆同唐三藏等翻 T2217_.59.0682a05: 未伺今正翻歟 T2217_.59.0682a06: 注此二名是菩提闍梨解者。二名者人生勝 T2217_.59.0682a07: 我也。菩提闍梨者金剛智歟。不動使者法金
T2217_.59.0682a10: 口説也。菩提智義也。今略金剛二字云菩 T2217_.59.0682a11: 提闍梨也。就中金剛智是善無畏同門也。而 T2217_.59.0682a12: 互爲師資無畏不載彼義乎。況彼門弟一 T2217_.59.0682a13: 行尤可依彼也 T2217_.59.0682a14: 若聲顯者計聲體本有等者。疏文次第云。聲
T2217_.59.0682a17: 如清淨始又雖本有理常今初故云始覺 T2217_.59.0682a18: 而異本覺也。或本生非本有義元由義也。
T2217_.59.0682a23: 是常。然有時聞及不聞者待縁詮故。方乃
T2217_.59.0682a27: 彼所計聲性與聲別。聲性即是所發音響聲 T2217_.59.0682a28: 之體故。今總言非常聲體○聲及聲性合名 T2217_.59.0682a29: 聲體○因云待衆縁者。若言待縁顯即聲顯 T2217_.59.0682b01: 成自生倶不成。若言待縁生即自性成顯 T2217_.59.0682b02: 不成。爲對二宗自無有過。故但總言待
T2217_.59.0682b05: 略擧三十事者。暹僧都云。於最初總我執而
T2217_.59.0682b08: 流出計尊貴自然内我執人量遍嚴壽者 T2217_.59.0682b09: 數取趣識藏知者及見者能所二執内外知怛 T2217_.59.0682b10: 梵人勝計常定顯生二聲與非聲如是三
T2217_.59.0682b13: 是經文別説故一言含二時歟。問。若開聲 T2217_.59.0682b14: 論。五大又開可増三十。況五大經中既置 T2217_.59.0682b15: 等言。尤可開也。答。彼所計同故。此生顯異 T2217_.59.0682b16: 故。問。若約計異則能執可立二種。若約計 T2217_.59.0682b17: 同則怛梵不可別立。何。答。能執是識心所 T2217_.59.0682b18: 執境界者擧所執計歟。若不爾者無所執 T2217_.59.0682b19: 別計故。或又疏意能執分二計所執不爲 T2217_.59.0682b20: 別計歟。所執無標句故。若爾疏與論互顯 T2217_.59.0682b21: 歟。又怛梵雖計同部黨別故。五大同計而同 T2217_.59.0682b22: 部類故。問。若爾。今經開題何云二十九邪 T2217_.59.0682b23: 計乎。答。此依經但云聲未開生顯故。或又
T2217_.59.0682b26: 如人坐得四禪等者。此是三十事外擧一兩 T2217_.59.0682b27: 而示類無邊也。其中坐得四禪者六十二見
T2217_.59.0682c02: 名爲得樂。見他現在住定亦爾。下皆准知。 T2217_.59.0682c03: 三厭欲尋伺故現住第二定以爲涅槃。四 T2217_.59.0682c04: 厭諸欲尋伺喜故現住第三定以爲涅槃。 T2217_.59.0682c05: 五厭諸欲乃至入出息住第四定以爲涅 T2217_.59.0682c06: 槃○然於無色不計涅槃者以樂怡悦輕
T2217_.59.0682c09: 坐得四禪即計此法等之故。眞實常理者涅 T2217_.59.0682c10: 槃義也。坐得四禪者得定是端坐專注一境
T2217_.59.0682c14: 間諸禪三昧多起味著依於我見繋屬三 T2217_.59.0682c15: 界與外道共。若離善知識所護則起外道
T2217_.59.0682c18: 是邪見攝也。若依唯識論等五見展轉必不 T2217_.59.0682c19: 相應非一心中有多惠故之道理。不可有 T2217_.59.0682c20: 我分相應之義。若依剋性義。是邪見攝而非 T2217_.59.0682c21: 身見。何云我分*耶。答。我分相應者經文。如
T2217_.59.0682c25: 故云爾也。或云。執常理邪見剋性故非我 T2217_.59.0682c26: 相應故非我。是法我見攝故云我分也。謂 T2217_.59.0682c27: 今迷法執故法執所攝。法執又得法我見之
T2217_.59.0683a01: 定。然凡夫多味著外道帶異計。所修雖同修
T2217_.59.0683a04: 佛是也 T2217_.59.0683a05: 如劫初時獨有一天等者。頌疏第八云。問。何 T2217_.59.0683a06: 故梵王梵衆起一因同想。答謂。大梵王於 T2217_.59.0683a07: 劫初時獨一而住更無侍衞。遂發願言。云 T2217_.59.0683a08: 何當令諸餘有情生我同分。時極光淨天見 T2217_.59.0683a09: 已悲愍。從彼處沒生爲梵衆。王纔發願見 T2217_.59.0683a10: 有天生。故大梵王起如是想。我表能生 T2217_.59.0683a11: 也。彼諸梵衆初見大梵威徳特尊又憶念知 T2217_.59.0683a12: 先因梵王發誓願故我來生此。是故梵衆
T2217_.59.0683a15: 禁取也。今何云初有我者耶。答。光十九釋 T2217_.59.0683a16: 外道計梵王等爲世間因云。計我常已方
T2217_.59.0683a19: 故可異歟。可尋決矣。今疏文似云初有我 T2217_.59.0683a20: 者是梵王等僻見謂是梵天王能造世間等異 T2217_.59.0683a21: 見外道計耳 T2217_.59.0683a22: 希求順理解脱者。大經要義二云。問。異生羝 T2217_.59.0683a23: 羊心者不曾求出要。何引希求順理解脱之
T2217_.59.0683a26: 然引順理文者如上已云明順理八心及淨
T2217_.59.0683a29: 解脱者羝羊心攝。何者。上擧三十事畢指
T2217_.59.0683b03: 時。擧計四禪而爲涅槃之人。以彼涅槃
T2217_.59.0683b06: 希求解脱故云然也即此意也。下順世因果
T2217_.59.0683b11: 之心。不依此經何文乎。但順彼行者等者古 T2217_.59.0683b12: 昔人坐得四禪是順理行。而誤計此爲常 T2217_.59.0683b13: 理即解脱義也。今順古昔誤順理而爲解
T2217_.59.0683b16: 理還是違理心故云已上違理之心也。大師 T2217_.59.0683b17: 又住心論中第一心不引此文。可悉之 T2217_.59.0683b18: 愚童凡夫類猶如羝羊者。問此二句違理心。 T2217_.59.0683b19: 故住心論寶鑰皆證第一心。何今次明順理 T2217_.59.0683b20: 下擧此文乎。答。爲淨心生起之由故有此 T2217_.59.0683b21: 文也。故寶鑰住心論又第二住心引之。但寶 T2217_.59.0683b22: 鑰擧初句心論二句倶有耳。問。順理者唯 T2217_.59.0683b23: 局順世八心乎。答。破壞内外因果云違理 T2217_.59.0683b24: 心。應知順内外因果云順理也。若但歸佛 T2217_.59.0683b25: 教行世善云内因果者可局世間歟若内 T2217_.59.0683b26: 因果廣兼違世等順世出世之理義也。問。 T2217_.59.0683b27: 若爾違世與出世同歟。答。彼又有寛狹。違 T2217_.59.0683b28: 世小乘也。故疏第三云。得離違順八心證
T2217_.59.0683c06: 後時欻然自有念生者。寶鑰上云。本覺内薫
T2217_.59.0683c09: 念生也。佛光外射者始覺用也 T2217_.59.0683c10: 節食持齊者。不思議疏上云。節量食者節撿 T2217_.59.0683c11: 小食名節量食。有人雖受一食法恣意飽 T2217_.59.0683c12: 噉腹滿睡眠。妨修道法故須節量。又多食 T2217_.59.0683c13: 増長煩惱又増長睡眠令身不安故須節 T2217_.59.0683c14: 量。節量至幾許隨已所堪。三分留一施諸
T2217_.59.0683c17: 者。准智論一日不食云節食持齊故。不同 T2217_.59.0683c18: 如來所制過中不食持齊也。故云然猶未是
T2217_.59.0683c21: 或名八關齊。前八是開。閉八惡不起諸過。 T2217_.59.0683c22: 不非時食者是齊也。禁止六情不染六塵 T2217_.59.0683c23: 齊斷諸惡具修衆善故名齊也。又齊戒體 T2217_.59.0683c24: 一名別。若尋名定義義容少別。齊者過中不 T2217_.59.0683c25: 食爲名。戒者防非止惡爲義。薩婆多云。八 T2217_.59.0683c26: 箇是戒第九是齊。齊戒合數故有九也。依倶
T2217_.59.0683c29: 婬不妄語不飮酒不歌舞唱伎不著香薫衣不 T2217_.59.0684a01: 上高廣床不過中食是其名也。此等防禁故 T2217_.59.0684a02: 名爲戒。潔清曰齊。○若依毘曇。不著薫衣 T2217_.59.0684a03: 不上高床此二同是廣嚴處起合之爲一。 T2217_.59.0684a04: 故説爲八。若依成實及智論。前八是戒。後
T2217_.59.0684a09: 戒耶。答。齊戒體一義故齊云戒歟。故疏下
T2217_.59.0684a12: 於六齊日者。太賢釋云。六齊日者黒白各三。 T2217_.59.0684a13: 謂第八日十四日十五日二十三日二十九日 T2217_.59.0684a14: 三十日。鬼神得勢傷人。爲令勉害故須制
T2217_.59.0684a17: 矣親威者玉篇云 T2217_.59.0684a18: 智度中上代五通仙人等者。智論第十三云。 T2217_.59.0684a19: 問曰。何以故六齊日受八戒修福徳。答曰。 T2217_.59.0684a20: 是日惡鬼遂人欲奪人命。疾病凶衰令人 T2217_.59.0684a21: 不吉。是故劫初聖人教持齊修善作福以 T2217_.59.0684a22: 避凶衰。是時齊法不受八戒。直以一日不 T2217_.59.0684a23: 食爲齊。後佛出世教語之言。汝當一日一 T2217_.59.0684a24: 夜加諸佛持八戒過中不食。是功徳將人
T2217_.59.0684a27: 持齊忽然所作。不依知識故未必六齊歟。 T2217_.59.0684a28: 又戒序云。凡夫一向惡心遇善知議教誘
T2217_.59.0684b04: 矣。又淨影釋云。以不殺等防惡禁罪助成 T2217_.59.0684b05: 齊法。助齊法中差別不同。故名齊支。非斷 T2217_.59.0684b06: 食法。故不名爲齊。不過中食是斷食法。故
T2217_.59.0684b12: 化人可外人歟。智論中簡斷食持齊出佛 T2217_.59.0684b13: 法不過中食齊。今疏云未是佛法八關戒。故 T2217_.59.0684b14: 但智論云劫初聖人者雖外道從外人所 T2217_.59.0684b15: 歸云聖人歟。猶如孔子等云聖人矣。又樸 T2217_.59.0684b16: 楊釋云。増劫末齊得五通道云。或處云。成
T2217_.59.0684b19: 二母之親外族也。三身之親兄弟等也。四妻 T2217_.59.0684b20: 之親妻眷屬也。五男之親男兄弟也。六男妻 T2217_.59.0684b21: 之親。是他内外族也。又善戒經抄云。兄弟姊
T2217_.59.0684b25: 復以此施等者。此施者施物歟。非親識是所 T2217_.59.0684b26: 施境界故。或不爾。施物未顯。何指此施。故 T2217_.59.0684b27: 知能施心也。此目近詞故謂指前芽位施心
T2217_.59.0684c01: 乎。前但施六親故施心似有偏頗。今不 T2217_.59.0684c02: 簡親疎故云平等施心也。非親識者疏人 T2217_.59.0684c03: 也。然復非遮親歟。若不爾者何云平等施 T2217_.59.0684c04: 心矣。由數習等者已上釋經初句自下釋 T2217_.59.0684c05: 經後句也。初中守齊善法者指種子心也。 T2217_.59.0684c06: 修習無貪惠捨之心者第二心也。後中由數 T2217_.59.0684c07: 習者數數修習義。由第二心而起今善心 T2217_.59.0684c08: 之義也。即平等施心是也。疱者玉篇云 T2217_.59.0684c09: 籍此爲因者。習行惠捨云此。期則指第三 T2217_.59.0684c10: 平等施心也。故云已能等也。甄擇所施之 T2217_.59.0684c11: 境是今心也。已上釋經初句如是下釋經之 T2217_.59.0684c12: 後句也 T2217_.59.0684c13: 謂惠性漸開等者。惠性漸開是指第四心也。 T2217_.59.0684c14: 復甄別等顯今施心也。甄別者簡擇義智惠 T2217_.59.0684c15: 功能也。見其下釋經歡喜已下文也。歡喜義 T2217_.59.0684c16: 通自他施伎人令他歡喜故利他益也。施 T2217_.59.0684c17: 尊宿是自利歡喜歟。故云歡喜而施等。又爲 T2217_.59.0684c18: 令他歡喜故施之歟。若不爾何下云亦令 T2217_.59.0684c19: 我施時等乎。此乃自歡喜故。又大師釋云。
T2217_.59.0684c22: 獻尊宿也。然不順疏釋歟。耆舊者耆年長 T2217_.59.0684c23: 老久已通達人也。舊是久義也 T2217_.59.0684c24: 施與尊行之人者。釋經而供養之句也。尊 T2217_.59.0684c25: 行之人者指前尊宿耆舊人歟。今起親愛 T2217_.59.0684c26: 心爲異矣。第二釋云得聞法利。又尊宿人 T2217_.59.0684c27: 學行高尚世所師範云爾也。凡於經文 T2217_.59.0684c28: 親愛心有二意。初釋未狎近尊重徳行 T2217_.59.0684c29: 而起親愛也。後釋狎習親附而供養故云親 T2217_.59.0685a01: 愛也 T2217_.59.0685a02: 謂能出離欲等者。此文釋上尊行人勝徳也。 T2217_.59.0685a03: 尊行人者上代五通仙等也。或釋云。増劫末
T2217_.59.0685a06: 也。或釋能施心品也。謂出離欲等可讀
T2217_.59.0685a09: 第五而轉生。種果相對故望第一種子云 T2217_.59.0685a10: 成果也。如上六心。是初一持齊後五施福。 T2217_.59.0685a11: 人趣業引滿隨宜歟。何者論證人乘是專 T2217_.59.0685a12: 可約因業也。彼供養舍利福既感天上果。 T2217_.59.0685a13: 此持齊布施行盍成人引業。心離慳貪命終 T2217_.59.0685a14: 生天之釋分明者歟。問。若爾。寶鑰中釋以 T2217_.59.0685a15: 四品五戒爲四州業因畢云未有捨此能
T2217_.59.0685a19: 義歟。若不爾者一興供養千變生天之明文 T2217_.59.0685a20: 云何消之。故知戒行施福隨宜可有引滿 T2217_.59.0685a21: 義歟。或又佛世以前施等爲引業。施心強勝 T2217_.59.0685a22: 故。佛世以後五濁轉増故施心劣弱以戒行 T2217_.59.0685a23: 爲引業故。問。此六心又可爲生天因乎。 T2217_.59.0685a24: 答。住心論等中以六心證入乘以四心成 T2217_.59.0685a25: 天乘。故知約正就勝爲人乘業因也。故戒 T2217_.59.0685a26: 序云。愚童持齊人乘之法雖云漸信因果 T2217_.59.0685a27: 行五常五戒等猶是人中之因不得生天之
T2217_.59.0685b05: 故知今六心顯通人天也。又論引經云。五
T2217_.59.0685b10: 答。若約滿果可然。若依引果正感人果 T2217_.59.0685b11: 後兼不可引天果歟。四州人猶上中下等 T2217_.59.0685b12: 五戒別。況天乎。今兼正者雖別戒多分引 T2217_.59.0685b13: 人故云正也。故性相釋云。善惡二業非皆
T2217_.59.0685b17: 持求後世故。五常等行非求後世意樂 T2217_.59.0685b18: 故。判行同益別也。然五常等又善故自引人 T2217_.59.0685b19: 中等果歟。故下釋云。如最初種子心。在衆 T2217_.59.0685b20: 生心終不敗亡。未至自心實際中間更無
T2217_.59.0685b23: 今此六心具五常耶。不爾歟。答。或云。八心 T2217_.59.0685b24: 是續生爲宗。然行齊施五常自備歟。故云 T2217_.59.0685b25: 得孝義之譽。又云仁義慚愧等故 T2217_.59.0685b26: 經彼護戒生天等者。問。今此護戒生天通内 T2217_.59.0685b27: 外歟。答。顯文雖約外密意兼内歟。故疏 T2217_.59.0685b28: 雖約文正釋外八心兼解内八心故或但 T2217_.59.0685b29: 是外也。問。若爾疏中明違世八心等。論中
T2217_.59.0685c05: 戒等皆明佛世以前行故唯是外也。問。佛世 T2217_.59.0685c06: 以前誰人説耶。答。或云。劫初時梵王來下人 T2217_.59.0685c07: 間説四韋陀典。此乃外道所歸法寶故。三學 T2217_.59.0685c08: 同韋陀典所詮歟。問。以四論名推所詮未 T2217_.59.0685c09: 見三學義。如何。答。私云。諸説未必一同如 T2217_.59.0685c10: 前引。又安然云。後面所説阿闥婆陀辨聲明
T2217_.59.0685c19: 大小共許故。於此中三歸者梵王如佛圍陀
T2217_.59.0685c23: 戒。亦爲息世嫌及性善故持之。一切外道
T2217_.59.0685c29: 戒義云。成實法中外道亦得。阿含經中宣 T2217_.59.0686a01: 説外道得受八戒。當知五戒亦應得受。涅 T2217_.59.0686a02: 槃經説供養外道持戒之者得無量報。明亦
T2217_.59.0686a05: 故應知護戒但可十善也。涅槃經外道持戒 T2217_.59.0686a06: 者十善戒歟。阿含經別時意趣説歟。或又大
T2217_.59.0686a13: 亦有三種。○今明異生天有二十八種。大
T2217_.59.0686a16: 戒。是欲界散善也。又有定具戒是色界四 T2217_.59.0686a17: 禪定善也。倶舍等意無色界雖無無表色大 T2217_.59.0686a18: 乘意三界善趣生皆可依戒善也。仍今後四 T2217_.59.0686a19: 心續生次第先發護戒心是第七。其上求無 T2217_.59.0686a20: 畏依是第八。次住其殊勝修其行是第九。 T2217_.59.0686a21: 次其業決定第十也。故通三界有後四心
T2217_.59.0686a24: 受用種子者。或云。此經文依兩釋文點二 T2217_.59.0686a25: 樣也。依初釋受用於種子可讀也。謂種之 T2217_.59.0686a26: 果實云種子。子是果實義也。故云種果成已 T2217_.59.0686a27: 受用其實故也。又依後釋受用則種子也 T2217_.59.0686a28: 可訓也。謂受用果心爲無畏依成種子 T2217_.59.0686a29: 故。受用即種子。持業釋也 T2217_.59.0686b01: 又云從一種子等者。有二意。一云通經二句 T2217_.59.0686b02: 文又釋也。所謂初釋命終生天云受用種子 T2217_.59.0686b03: 也。後釋爲後心種子之義云受用種子也。 T2217_.59.0686b04: 一云由護戒故而得生天者釋經護戒生天 T2217_.59.0686b05: 句唯於受用種子等一句取二譬爲釋爲 T2217_.59.0686b06: 兩釋也 T2217_.59.0686b07: 今此受用果心等者。合前譬者。譬兼明來 T2217_.59.0686b08: 由合説但合正用。何者從一種子而成百 T2217_.59.0686b09: 千果實者前六心中擧種子成果爲今心起 T2217_.59.0686b10: 因也。是一一果實復生若干等者今受用種 T2217_.59.0686b11: 子義也一一果實者指前成果也。復生若干 T2217_.59.0686b12: 是今種子即護戒心也。今此受用果心者此 T2217_.59.0686b13: 也。展轉滋育者無畏心等也。故云復成後心 T2217_.59.0686b14: 種子等也。或又從一種子即受用種子也。百 T2217_.59.0686b15: 千果實是第八無畏也。是一一下第八心中 T2217_.59.0686b16: 開殊勝決定義也 T2217_.59.0686b17: 經以此心生死流轉等者。住心抄云。護戒生 T2217_.59.0686b18: 天之後流轉生生死之間。天報業盡雖下 T2217_.59.0686b19: 生人界。以先戒行力亦値善友知識聞諸
T2217_.59.0686b22: 也。非正生天也。故下釋無畏依云。欲效
T2217_.59.0686b27: 勝田故爲轉勝心也。問。大師以今文證第 T2217_.59.0686b28: 三心。爾者因行果報倶取爲第三心耶。答。 T2217_.59.0686b29: 住心抄云。由五戒十善等行感天上勝妙果 T2217_.59.0686c01: 報。取彼因行果報合爲第三無畏心也。問。 T2217_.59.0686c02: 十住心是轉勝轉邊次第也。何指三有果 T2217_.59.0686c03: 妄入出欲因行*耶。答。此中兼取戒行不
T2217_.59.0686c06: 第三心。餘心亦爾。若依行者進修門但取
T2217_.59.0686c09: 也。若取果報第一第二果何異矣。四五又 T2217_.59.0686c10: 爾。私云。若約所寄齊淺略門因行果報倶 T2217_.59.0686c11: 取。若依能寄齊眞言行但約心品也。云心 T2217_.59.0686c12: 續生之相諸佛大祕密此意矣 T2217_.59.0686c13: 已知尊行之人等者。今欲釋第八心先擧 T2217_.59.0686c14: 第六七心爲來由也。已知尊行等二句是 T2217_.59.0686c15: 擧成果心也。故上釋第六心云復能以親 T2217_.59.0686c16: 愛心施與尊行之人狎習親附而供養之
T2217_.59.0686c20: 但計諸法是自在天等者。是前三十事中自 T2217_.59.0686c21: 在天外道等計也。今又雖外道自在天等爲 T2217_.59.0686c22: 所歸佛法欲習彼天行因戒行等成彼天 T2217_.59.0686c23: 勝果故彼此意異也。問。前計者與能歸其 T2217_.59.0686c24: 體是同耶。答。於一人者邪正義歟。例如犢 T2217_.59.0686c25: 子薩婆多攝第一第四也。或又一人悟勝歟。 T2217_.59.0686c26: 云。今由善根熟*之故或可別人。合違異故。 T2217_.59.0686c27: 故寶鑰云。問。諸外道等所行皆是佛法歟。答。 T2217_.59.0686c28: 此可二種。一合二違。合者契合如來所説
T2217_.59.0687a03: 此乃金剛頂經。佛初成道令不動尊降伏 T2217_.59.0687a04: 三千界主大我慢者是也。二初禪主名商羯 T2217_.59.0687a05: 羅。此乃大日經中商羯羅天。於一世界有 T2217_.59.0687a06: 大自在非三千界主也。三六天主名伊舍 T2217_.59.0687a07: 那。此乃壽命經中。佛下須彌令降三世降
T2217_.59.0687a15: 成正覺○有摩醯首羅者。即是三千界之主 T2217_.59.0687a16: ○時不動明王○以左足其頂○爾時大
T2217_.59.0687a19: 降。第四禪毘遮舍摩醯首羅。降三世所伏。第 T2217_.59.0687a20: 六天伊舍那摩醯首羅也 T2217_.59.0687a21: 黒天梵音嚕捺羅等者。疏第十云。次嚕捺羅 T2217_.59.0687a22: 亦佛所化身。是摩醯首羅之化身也。亦名伊
T2217_.59.0687a25: 青色。面上三目。繋髑髏瓔珞。左手持器盤
T2217_.59.0687b04: 是摩醯首羅漢名。故智論二云。摩醯首羅天
T2217_.59.0687b07: 中或云摩醯首羅之化身。云自在天眷屬者。 T2217_.59.0687b08: 皆初禪商羯羅摩醯首羅。故無違矣。又疏第 T2217_.59.0687b09: 五云。經中文更有嚕捺羅。即是商羯羅忿
T2217_.59.0687b12: 問。倶舍塗灰外道。於自在天計三身中。法 T2217_.59.0687b13: 身充遍法界報身色界頂摩醯首羅化身隨
T2217_.59.0687b16: 身耶。答。内外異故歟。疏文商羯羅化身義。 T2217_.59.0687b17: 無異論者歟。又本經正文云。所謂自在天 T2217_.59.0687b18: 梵天那羅延天商羯羅天黒天自在天子日天
T2217_.59.0687b21: 歟。遁麟記云。那羅翻爲人。延那爲生本。謂
T2217_.59.0687b28: 天歟。或又捺羅延天。第三禪天歟。其故疏第 T2217_.59.0687b29: 十云。毘紐天有衆多別名。即是*捺羅延天
T2217_.59.0687c09: 黒天梵號摩訶迦羅也。何嚕捺羅云彼天 T2217_.59.0687c10: *乎。答。伊舍那天雖梵號。又有嚕捺羅梵名。 T2217_.59.0687c11: 彼既爾。此何不然乎。自在天子者。問。既云 T2217_.59.0687c12: 自在天可欲天。何云第四禪王*乎。答。自 T2217_.59.0687c13: 在大自在隨宜名何天歟。智論中。摩醯首 T2217_.59.0687c14: 羅翻大自在故。又心地觀經。欲界第六天 T2217_.59.0687c15: 名大自在也。又唯識論疏釋論自在世主
T2217_.59.0687c18: 記。大自在天。紫色持鉾乘黒水牛。他化自 T2217_.59.0687c19: 在天。肉色持弓箭。大梵天四面四手肉色。那 T2217_.59.0687c20: 羅延天。三面二臂青黄色。又智論。大自在
T2217_.59.0687c23: 釋迦毘樓博叉毘首羯磨天閻魔后梵天后
T2217_.59.0688a03: 伽密意立梵天梵天后爲定惠之表示也」 T2217_.59.0688a04: 從波頭摩以下者。擧諸龍中初故。云從波 T2217_.59.0688a05: 頭摩以下也。故經正文云。波頭摩徳叉迦羅
T2217_.59.0688a09: 惡業所感。何爲生天所歸體耶。答。彼又五 T2217_.59.0688a10: 類天攝故。合爲所歸也。都部陀羅尼目有五 T2217_.59.0688a11: 類天。上界天住虚空天遊虚空天地居天地 T2217_.59.0688a12: 底天。祕藏記。上界天色無色界。虚空天夜摩 T2217_.59.0688a13: 等四。地居天四王忉利。遊虚空日月星辰。地 T2217_.59.0688a14: 下天龍阿修羅閻摩王等。天者自在光潔義 T2217_.59.0688a15: 故。蘇悉地經。夜叉阿修羅迦樓羅乾闥婆緊 T2217_.59.0688a16: 那羅摩睺羅部多畢舍遮鳩盤荼等。爲地居 T2217_.59.0688a17: 天也。准此等釋。今自在天乃至商羯羅梵天 T2217_.59.0688a18: 后四天。是上界天也。黒天自在天子自在天 T2217_.59.0688a19: 后。是住虚空天也。日天月天。是遊虚空天也。 T2217_.59.0688a20: 毘沙門毘樓博叉等。地居天也。閻摩閻摩后 T2217_.59.0688a21: 迦樓羅子諸龍等。地下天也。若依蘇悉地。是
T2217_.59.0688a24: 詳。問。地下天等何爲所歸耶。答義云。薩 T2217_.59.0688a25: 遮尼乾子經九云。若不持戒乃至不得疥
T2217_.59.0688b01: 爲助願之縁也。非謂生彼趣中歟。又住 T2217_.59.0688b02: 心論云。法行龍王者。於前世受外道戒行 T2217_.59.0688b03: 於布施。而不清淨以瞋恚心願生龍中。憶
T2217_.59.0688b08: 初梵王亦曰商羯羅天。初從四面創出四 T2217_.59.0688b09: 論。亦從頂上以出一論。後人更造六論
T2217_.59.0688b12: 次名白淨。變一爲四。一名讃誦韋陀。二名 T2217_.59.0688b13: 祭禮。三名歌詠。四名攘災。一一各三十二 T2217_.59.0688b14: 萬偈。合成一百二十八萬偈。有一千七百
T2217_.59.0688b21: 陀歟。例如云龍猛般若燈論也。又疏第 T2217_.59.0688b22: 十八擧四圍陀釋云。此是王所説。但可
T2217_.59.0688b27: 陀矣。天台釋又依摩橙伽一説歟。疏十八 T2217_.59.0688b28: 云。雪山之中有大仙人。於四圍陀外別有 T2217_.59.0688b29: 決擇深義。名計磔婆。即以此教故。號此
T2217_.59.0688c05: 隨一歟。又疏十九云。作梵王時演外韋陀
T2217_.59.0688c08: 宗云。然一一尋究經宗。但生梵天而無出
T2217_.59.0688c13: 壽吠陀論。謂養性繕性。二祠吠陀論。謂享祭 T2217_.59.0688c14: 祈祷。三平吠陀論。謂禮議占卜兵法軍陣。四
T2217_.59.0688c19: 四云。有諸異學深樂圍陀火祠之法願生
T2217_.59.0688c22: 足有十二部。小乘隨分十二。所以但明十 T2217_.59.0688c23: 二者。以十二是一數之圓。又治衆生十二
T2217_.59.0688c27: 感生惡趣。是怖畏處。後遇善友得聞世間 T2217_.59.0688c28: 三寶。修十善不畏三途苦名爲無畏。十善
T2217_.59.0689a01: 歟。故受用心釋云。由護戒故倍復増廣賢
T2217_.59.0689a10: 八也。於第八心等文點可讀。於第八心求
T2217_.59.0689a13: ○是名愚童異生生死流轉無畏依。第八嬰
T2217_.59.0689a16: 云無畏心未云依。然今無畏依中復有殊 T2217_.59.0689a17: 勝心者冥抄釋。大師住心名爲成句歟。問 T2217_.59.0689a18: 。嬰童無畏心者。約第八心立此名歟。答。或 T2217_.59.0689a19: 云。嬰童無畏通四心總名也。故鑰云。脱小
T2217_.59.0689a22: 殊勝決定開無畏故。三心云無畏受用云 T2217_.59.0689a23: 嬰童也。論云。嬰童據初心得名。無畏約脱
T2217_.59.0689a26: 此諸三寶何者爲勝等者。抄云。謂此愚童凡 T2217_.59.0689a27: 夫。於彼前來善友所説此是大天與一切樂 T2217_.59.0689a28: 者。遂於四類天等世間三寶。隨於何類之中 T2217_.59.0689a29: 隨順修行。由此趣希求出離解脱之惠。此 T2217_.59.0689b01: 心殊妙勝過已前。依之不動故曰隨彼○
T2217_.59.0689b04: 此人前於世間三寶擇善順行。此善力後 T2217_.59.0689b05: 有求脱智惠生也。故前求脱惠未生時。擇
T2217_.59.0689b08: 義意別取法寶故二義是異矣 T2217_.59.0689b09: 然以未知縁起法故等者。抄云。此然字義含 T2217_.59.0689b10: 縱奪。縱云雖於隨彼等。奪云然以未知等。 T2217_.59.0689b11: 謂彼未知因縁有無故。雖有觀空智惠故 T2217_.59.0689b12: 不離於斷常。又此言智惠。但是不正分別。
T2217_.59.0689b15: 説中殊勝住者。隨彼能詮教中安住其所詮 T2217_.59.0689b16: 殊勝道理也。求解脱惠者悕求所詮道理中 T2217_.59.0689b17: 空理作證之智惠生也。所謂者將説求脱智 T2217_.59.0689b18: 惠遂得作證。而發起下説語也。常無常空 T2217_.59.0689b19: 者。惠所證理也。如是説者。證此空教也。隨 T2217_.59.0689b20: 順此教者。但隨順此教而勤勇學也。然此學 T2217_.59.0689b21: 有二種。一求惠生二遂得作證。作證名學
T2217_.59.0689b25: 抄釋冥疏文。云何。答。疏釋又顯求脱惠過。 T2217_.59.0689b26: 兼成空法作證義。猶如名相似覺等句結前 T2217_.59.0689b27: 兼顯熏倶矣。所以常無常雖示斷常過。空 T2217_.59.0689b28: 言還示空法作證義也。又依前義者。或云。 T2217_.59.0689b29: 求解脱惠生是殊勝心。解脱惠生決定心也。 T2217_.59.0689c01: 或云。於求字有正求已求二義故。猶如如 T2217_.59.0689c02: 菩薩地盡句矣。私又云。空法者空定歟。故具
T2217_.59.0689c08: 不可倶起。何云不離斷常乎。諸相應法必 T2217_.59.0689c09: 同性故。是性相所判故。答。下釋云。謂六十
T2217_.59.0689c12: 家又許不善無起倶起義歟。必同性故。是 T2217_.59.0689c13: 大途判文歟。或又云不離未必倶起義歟。 T2217_.59.0689c14: 又准唯識論云見非惠倶不異惠故。不可 T2217_.59.0689c15: 論相應倶起。觀空智即不正分別故云不離 T2217_.59.0689c16: 斷常。非別體歟。抄云。此言智惠但是不正
T2217_.59.0689c19: 空定邊順理也。不知縁起空斷常邊違理 T2217_.59.0689c20: 歟。或又斷常有淺深歟。邪計斷常違理也。 T2217_.59.0689c21: 人常爲人等計也。今觀空不知縁起故云 T2217_.59.0689c22: 斷常。猶順理歟。故疏下釋云。從斷常空退入
T2217_.59.0690a01: 意。無畏依中有二故。先開殊勝心今開決
T2217_.59.0690a04: 惠生邊云殊勝心。空法作證邊云決定心。求 T2217_.59.0690a05: 解脱惠生一句。約正求已求有二心故。云 T2217_.59.0690a06: 此中復有二種也。已於空法等已字可思 T2217_.59.0690a07: 之。又義指隨順如是説句云此中也。此目 T2217_.59.0690a08: 近詞故。前殊勝決定二心。隨順此教勤修學
T2217_.59.0690a11: 牙乃至成果是於施開五也。七施上更護 T2217_.59.0690a12: 戒行也。第八見持戒生利。故又甄別勝田 T2217_.59.0690a13: 至供養歸依之誠也。此云八心。此第八歸 T2217_.59.0690a14: 依世間三寶中。隨彼所説法中得殊勝住。 T2217_.59.0690a15: 求空理作證惠生云殊勝心。空法作證心 T2217_.59.0690a16: 云決定心也。以此二心幷前八心。總有十 T2217_.59.0690a17: 心故云凡有十心也。此中解脱者空理也。 T2217_.59.0690a18: 即繋屬他主空三昧也。非眞圓寂也。故疏 T2217_.59.0690a19: 第七云。若深求此中至賾自然撥除因業。 T2217_.59.0690a20: 唯我性猶存。乃至無一法而入心而證空
T2217_.59.0690a25: 觀空智也。故今疏下云從此即發聲聞菩
T2217_.59.0690b04: 彼義。但自性空者拆法空。非體法空。故疏第 T2217_.59.0690b05: 三釋唯蘊無我云。五蘊尚從縁生都無自
T2217_.59.0690b10: 若爾中道正觀又小乘何無矣。故彼釋下結
T2217_.59.0690b13: 於分別。妙有眞空義。大乘不共説故。況又 T2217_.59.0690b14: 即法界觀是體法空之智。中道正觀。專縁生 T2217_.59.0690b15: 中道之意。續生對明義門異故。直對大乘何 T2217_.59.0690b16: 失。又羅漢稱未必小果。疏下住不思議解 T2217_.59.0690b17: 脱云眞阿羅漢。彼釋非眞圓寂指大涅槃 T2217_.59.0690b18: 歟 T2217_.59.0690b19: 非彼知解空非空義等者。經正文云。非彼知
T2217_.59.0690b22: 云。非知解彼空非空常斷意非彼外道
T2217_.59.0690b25: 讀之。違疏釋云了知斷常。此意經文知解二 T2217_.59.0690b26: 字。被下斷常故加了知二字也。次句云。非 T2217_.59.0690b27: 有非無云倶彼分別無分別。意云。雖作非有
T2217_.59.0690c01: 帶二見歟。或又非二見。非有非無見也香 T2217_.59.0690c02: 象等起信疏中出四宗外道計。此乃四句見 T2217_.59.0690c03: 故。又地藏占察經疏云。若如外道。僧佉執 T2217_.59.0690c04: 有。衞世執無。尼乾陀執亦有亦無。若提子
T2217_.59.0690c07: 別文也。意云。佛法因縁有自性空。離二見 T2217_.59.0690c08: 故不墮二邊。若不達如是空義。雖復觀 T2217_.59.0690c09: 非有非無不著有無離言絶相。終是以分
T2217_.59.0690c12: 如先辨矣。或人知解二字貫非有非無句 T2217_.59.0690c13: 讀之。又大違疏釋矣 T2217_.59.0690c14: 夫眞空離於分別等者。釋經云何分別空等 T2217_.59.0690c15: 文也。暹僧都云。是外人伏難辭也。私云。不 T2217_.59.0690c16: 爾。此重以佛家縁起之空破外道帶見之 T2217_.59.0690c17: 空也○妙有眞空實教談故。故下釋云。應 T2217_.59.0690c18: 了知縁起之空離於斷常也。若不解至斷常 T2217_.59.0690c19: 也者。釋不知諸空至斷常之文也。彼計空 T2217_.59.0690c20: 理爲涅槃。是帶見故非知眞涅槃也。抄 T2217_.59.0690c21: 云。謂外道只到非想非非想定更無歸處。 T2217_.59.0690c22: 以彼計此爲涅槃故。非彼能知佛法大涅
T2217_.59.0690c25: 初欲發節食持齊一念善心以之爲因。後
T2217_.59.0690c29: 三心也。二十心具有。受用心直從齊施生故 T2217_.59.0691a01: 可攝齊施漸増文也。私云。齊施漸増者六齊 T2217_.59.0691a02: 日行施故云齊施。或齊上行施有漸増義 T2217_.59.0691a03: 故擧齊取施増。實齊是初種子心非後五 T2217_.59.0691a04: 心但是施轉増故。由此熏習者顯受用心 T2217_.59.0691a05: 也。果還爲種故云熏習歟。熏習義云種子 T2217_.59.0691a06: 故。求解脱惠生句約已正二求存二心也」 T2217_.59.0691a07: 然其八心種子等者。抄云。疏然其八正心等 T2217_.59.0691a08: 者○然其八種正心種子熏在藏識終不能 T2217_.59.0691a09: 令破敗消亡。若聞佛法爲縁即入八正心 T2217_.59.0691a10: 種子之道。又釋○八正道支也。在衆生本 T2217_.59.0691a11: 覺地中未遇善友因縁發起終不敗亡。是
T2217_.59.0691a14: 終至心實際故云八心種子。非云八心中 T2217_.59.0691a15: 種子心也。彼且以穀麥種芽等譬善心轉 T2217_.59.0691a16: 勝也。非實種子。故唯識論云。外穀麥等
T2217_.59.0691a19: 涅槃。斯則全同天台云已酬未酬善倶爲佛 T2217_.59.0691a20: 因也。或云。已酬未酬者人天小善。已與果善 T2217_.59.0691a21: 云已酬未與果善云未酬。此約花報論已 T2217_.59.0691a22: 未也。又云。於一善有近遠花報果報故已 T2217_.59.0691a23: 與果花報邊云已酬未與果果報邊云未酬 T2217_.59.0691a24: 也。前義爲勝。若約一善何云倶爲佛因乎。 T2217_.59.0691a25: 或云。抑此八心有遠取佛果之功事以眞 T2217_.59.0691a26: 言開會之意也。未開時唯順世八心也。天台 T2217_.59.0691a27: 意。若約未開時人天善唯謂住人天果之情 T2217_.59.0691a28: 云已酬。今開方便此小善即縁因佛性也。 T2217_.59.0691a29: 約此佛因云未酬也。此義已酬面永不成 T2217_.59.0691b01: 佛因。未開故。故只於開會前開局情云
T2217_.59.0691b04: 成心續生弄胤故。又外八心即大日祕密加 T2217_.59.0691b05: 持無淺深之殊故云即體也 T2217_.59.0691b06: 還從斷常空退入邪見者。斷常是邊見也。邪 T2217_.59.0691b07: 見邊見同五見攝也。何論進退乎。觀空智 T2217_.59.0691b08: 求解脱證空性智故順理心也。然未知縁 T2217_.59.0691b09: 起故云斷常空。邪見撥無因果違理心故 T2217_.59.0691b10: 云退入也 T2217_.59.0691b11: 若聞佛法但於斷常空者。或云。從外決定 T2217_.59.0691b12: 心移内決定心之義從空入空。故上以世 T2217_.59.0691b13: 間觀空智惠對明出世觀空智惠即此意也。 T2217_.59.0691b14: 即入正道即出世故。問。下釋云。思惟觀察 T2217_.59.0691b15: 生決定想。從此即發聲聞菩提初種子心
T2217_.59.0691b18: 必一同。猶如從外第八起内第八矣。又 T2217_.59.0691b19: 義。内十心是雖順世知因縁故觀縁起空 T2217_.59.0691b20: 歟。若爾即入正道又對外道故云正道非 T2217_.59.0691b21: 出世也。若爾與下文何異。此從決定入決 T2217_.59.0691b22: 定下從無畏入無畏故。或此總外十心入 T2217_.59.0691b23: 内十心之義也。下文各約隨一論故異 T2217_.59.0691b24: 若是未生種子等者。未生八心種子義也」 T2217_.59.0691b25: 又如行者於第八心等者。凡於八心有三 T2217_.59.0691b26: 種。一唯外十心。如前文。次明最初順理至 T2217_.59.0691b27: 離於斷常也是也。二唯内十心。下文也。復次 T2217_.59.0691b28: 行者至生決定想是也。三内外合論八心。今 T2217_.59.0691b29: 文也。又如行者至餘深事耶是也。又更有 T2217_.59.0691c01: 違世十心出世十心等。如下文矣。且於今 T2217_.59.0691c02: 文從外入内有二義。又於初中有二意。 T2217_.59.0691c03: 或云。又如行者於第八心等者從外第八 T2217_.59.0691c04: 入内第八也。信受三寶眞歸處是第八心 T2217_.59.0691c05: 行相故。故前釋外第八云。復聞佛法殊妙
T2217_.59.0691c09: 眞歸依處信受文義所推無爭入内第八 T2217_.59.0691c10: 也。況由復漸識因果。故信受三寶之義又 T2217_.59.0691c11: 外受用心。非啻起外第八又示與内第八 T2217_.59.0691c12: 而爲起因之義也。故上釋云。又見持戒能
T2217_.59.0691c15: 也。内種子心者受八齊是也。受齊戒先受 T2217_.59.0691c16: 三歸故。爲説三寶等者知識授三歸也。即 T2217_.59.0691c17: 能信受者行者受持也。故下釋内種子心云。
T2217_.59.0691c20: 翻邪三歸如何入佛家乎。故彼論中釋翻 T2217_.59.0691c21: 邪三歸云。佛其信邪來久耽着非境。今 T2217_.59.0691c22: 忽發善歸投佛法。創以三歸翻其邪倒故
T2217_.59.0691c25: 無畏依者。在外求無畏依時遇知識授三
T2217_.59.0691c28: 義乎。但此外知因果故云漸也。況第七心 T2217_.59.0691c29: 云命終生天非現在因果也。設又許第七 T2217_.59.0692a01: 心外護戒力非起外第八起内種子故云 T2217_.59.0692a02: 爾歟 T2217_.59.0692a03: 復置是事者。暹僧都云。是棄捨彼外道所傳
T2217_.59.0692a08: 前憂苦也。憂與喜是心受苦與樂即身受 T2217_.59.0692a09: 故。問。内外雖異同持齊。何轉入耶。答。彼但 T2217_.59.0692a10: 一日不食爲齊。又自誡也。此不過中食故 T2217_.59.0692a11: 又師受故 T2217_.59.0692a12: 現世安樂有大名稱等者。今此得果是外齊 T2217_.59.0692a13: 施得益歟。以心離慳貪垢故者擧前外齊施 T2217_.59.0692a14: 徳。故又次文云今更應受八齊法之故。或 T2217_.59.0692a15: 又云如佛所説。知識所讃。擧内齊施益令 T2217_.59.0692a16: 彼欣樂歟。況外六心不出後世得樂故 T2217_.59.0692a17: 若無機之人等者。抄云。謂未生八心種子 T2217_.59.0692a18: 無信根之人但説世間苦樂乃至以時爲 T2217_.59.0692a19: 因。設爲説八齊少分安靜尚不能信。何況
T2217_.59.0692a25: 問曰如是八心等者。暹僧都云。問答第一種
T2217_.59.0692a28: 幷劫末委辨彼生起也。何者上既釋外牙等 T2217_.59.0692a29: 七心皆以先心爲因生内八心以外或第八 T2217_.59.0692b01: 或持齊爲因起義畢。外種子心起因未委 T2217_.59.0692b02: 辨故。今重釋也。就中劫初劫末無知識縁 T2217_.59.0692b03: 力故殊擧彼釋起因也。中間遇知識縁故」 T2217_.59.0692b04: 如劫初衆生等者。住心論二引天地本起經 T2217_.59.0692b05: 云。劫初之時人食地肥。有一衆生頓取五 T2217_.59.0692b06: 日之食。因制盜戒。以食地肥而生貪欲。因 T2217_.59.0692b07: 制婬戒。以婬欲故共相欺奪。因制殺戒。以 T2217_.59.0692b08: 求欲故妄語諂曲。因制不妄語戒。以飮酒 T2217_.59.0692b09: 故昏亂行非。因制酒戒。計尋五戒之興其
T2217_.59.0692b12: 倶舍論中。地味地餅林藤香稻等次第而生 T2217_.59.0692b13: 初行非梵行也。與本起經異矣 T2217_.59.0692b14: 謂仁義慚愧等者。住心論云。謂仁義禮智信。 T2217_.59.0692b15: 愍傷不殺曰仁。防害不婬曰義。故心禁 T2217_.59.0692b16: 酒曰禮。清察不盜曰智。非法不言曰信。 T2217_.59.0692b17: ○君子擧之以立身用無暫替。故曰五常。
T2217_.59.0692b24: 中小三災起時事也。小三災興畢後其中衆 T2217_.59.0692b25: 生更起善心即脱惡道生人天二趣云也。
T2217_.59.0692b28: 中劫也。倶舍論十二云。此小三災中劫末 T2217_.59.0692b29: 起○此三災起各經幾時。刀兵災起極唯七 T2217_.59.0692c01: 日。疾疫災起七月七日。飢饉七年七月七日。
T2217_.59.0692c04: 或云。指壞劫歟。倶舍論云。若時人趣此州 T2217_.59.0692c05: 一人無師法然得初靜慮唱如是言。離生 T2217_.59.0692c06: 喜樂甚樂甚靜。餘人聞已皆入靜慮。命終並
T2217_.59.0692c09: 自心實相熏習因縁力者。抄云。自心者本覺 T2217_.59.0692c10: 眞心。此心實相能熏衆生無明染心還成淨 T2217_.59.0692c11: 用。起信論云。無明染法實無淨業。但以眞 T2217_.59.0692c12: 如而熏習故則有淨用○此中明義謂由世 T2217_.59.0692c13: 間自久遠已來有善法之名。即是本覺熏 T2217_.59.0692c14: 令衆生節食自誡。生起種子芽等○心及殊 T2217_.59.0692c15: 勝決定等心。厭生死苦求涅槃樂。故名自
T2217_.59.0692c20: 縁力。何爲無縁。凡於知識有二。同行知 T2217_.59.0692c21: 識教授知識也。今雖無教授有同行故無 T2217_.59.0692c22: 違。更相勸導是同行知識也。或又本覺熏無 T2217_.59.0692c23: 明起淨用故本覺爲因無明爲縁也。或又 T2217_.59.0692c24: 於縁有内外。雖無外縁内縁有故。故通玄 T2217_.59.0692c25: 抄云。馬鳴就顯唯合他縁。龍樹據隱唯明
T2217_.59.0692c28: 二因餘四因所生非異熟生故。非染污故。 T2217_.59.0692c29: 無二因也。又心心所生詫四縁故。故因縁 T2217_.59.0693a01: 生法也。依此等意故云自心實相熏習因縁 T2217_.59.0693a02: 力也 T2217_.59.0693a03: 雖云善種子生等者。或云。最初種子離微塵 T2217_.59.0693a04: 許心垢時菩提心實不生性也。謂諸法性不 T2217_.59.0693a05: 生理故也。又解。未生堅固菩提心故云不
T2217_.59.0693a08: 云不生生。又云堅固性也。或始本體一故 T2217_.59.0693a09: 云爾也。或依今宗現覺諸法本初不生之理 T2217_.59.0693a10: 故。彼外種子心等皆不出*阿字不生之理 T2217_.59.0693a11: 故。云爾也。未至自心實際等者。華嚴經云。 T2217_.59.0693a12: 彼如有一人呑服小金剛下至金剛際究
T2217_.59.0693a17: 一切智智果。譬如小金剛交雜穢在地終 T2217_.59.0693a18: 不消至金輪際停住。故云未至大金剛輪 T2217_.59.0693a19: 中更無住處也。雖果復成種等者。從外第八 T2217_.59.0693a20: 心至内順理種子心内決定心生違世種子 T2217_.59.0693a21: 心等展轉増長皆不出*阿字不生理云心 T2217_.59.0693a22: 續生之相諸佛大祕密等也。問。外道所發 T2217_.59.0693a23: 十心等爲心續生祕密者。何云外道不能 T2217_.59.0693a24: 知耶。答。外道修此善生天爲極果。未知 T2217_.59.0693a25: 此善展轉終至自心實際故云不能知也。 T2217_.59.0693a26: 約此義二乘又爾。故疏中又立内外道。准 T2217_.59.0693a27: 知極無自性猶爾。況餘大乘小乘耶。故大師 T2217_.59.0693a28: 釋九種住心皆云外道矣。凡今十心文九句 T2217_.59.0693a29: 中答心相續問也。然在今文前釋勝上大 T2217_.59.0693b01: 乘句心續生之相。以此文大師成十住心之 T2217_.59.0693b02: 相續之旨。故住心論十云。又云心續生之相 T2217_.59.0693b03: 諸大祕密我今悉開示者即是竪説。謂從 T2217_.59.0693b04: 始羝羊暗心漸次背暗向明求上之次第。
T2217_.59.0693b07: 諸佛祕密心續生之相也。今疏云。雖果復成
T2217_.59.0693b10: 然疏釋云。就此經宗則五種三昧皆是開心
T2217_.59.0693b13: 中淺略門義也。若依深祕門。外道世天等皆 T2217_.59.0693b14: 毘盧遮那已體故。故疏云。若更作深祕密 T2217_.59.0693b15: 釋者如三重曼荼羅中。五位三昧皆是毘盧 T2217_.59.0693b16: 遮那祕密加持。其與相應皆可一生成佛何
T2217_.59.0693b19: 相無相不具。是則法身。普賢色身。若有衆 T2217_.59.0693b20: 生能解此義則世天眞言與大日眞言無 T2217_.59.0693b21: 二無別。若不解深祕則不得出生死證
T2217_.59.0693b24: 疏第三云。今所以廣明三劫六無畏衆多心 T2217_.59.0693b25: 相者皆是擬儀外迹以明修證之淺深畢
T2217_.59.0693b28: 人不解正因縁義而修證諸禪○垂盡三 T2217_.59.0693b29: 有還墮三途。○若行者入此心時當自覺
T2217_.59.0693c04: 所寄齊耶。答。疏第三云。若觀前人未有深 T2217_.59.0693c05: 解之機則順常途隨文爲釋。若已成利根
T2217_.59.0693c08: 顯權實之設差別無量。覈其定趣終歸一 T2217_.59.0693c09: 實故。彼經云如來知是一相一味之法所謂 T2217_.59.0693c10: 解脱初相離相滅相究竟常寂滅相終歸於 T2217_.59.0693c11: 空以況此中雖開順世違世八心乃至各各 T2217_.59.0693c12: 求於解脱。究其所歸不出*阿字。又下疏 T2217_.59.0693c13: 云○觀畢竟空定得至金剛實際。故云法
T2217_.59.0693c16: 潤如不出*阿字門。法華記云。衆生自謂當
T2217_.59.0693c21: 況所指下文云。如前所説種子根疱等及歸 T2217_.59.0693c22: 依三寶爲人天乘。行齊施善法皆名順世 T2217_.59.0693c23: 八心。若三乘初發道意○是名超越一劫
T2217_.59.0693c26: 也。何今至此云順世耶 T2217_.59.0693c27: 於一日中受八齊法者。問。倶舍論十四云。謂
T2217_.59.0694a03: 若爾合晝夜云一日中歟。又智論中又一日
T2217_.59.0694a08: 分唯在一日一夜不増不減。成實不同。故彼 T2217_.59.0694a09: 論言。若説八戒定一日一夜。是事不然。隨
T2217_.59.0694a12: 八齊法可有分受分持義乎。答。雖云受八 T2217_.59.0694a13: 齊法。未見分全判文。住心論又於五戒引 T2217_.59.0694a14: 智論雖明分受全受義。釋八戒全無分受 T2217_.59.0694a15: 全受文。況智論中又無八戒分全文歟。故知 T2217_.59.0694a16: 疏論意不許分受分持歟。又義。章云。言具 T2217_.59.0694a17: 足者。六因縁明此八戒具足受乃得分受不 T2217_.59.0694a18: 得。成實法中不具亦得。故彼論言隨力堪能
T2217_.59.0694a21: 有缺有全。受及持一分亦成近事等。雜集第 T2217_.59.0694a22: 八云。問。若唯修學鄔婆索迦一分學處爲説 T2217_.59.0694a23: 成就鄔婆索迦律儀爲説不成就耶。答。應 T2217_.59.0694a24: 説成就而名有犯。此説具受後便少持故 T2217_.59.0694a25: 成犯戒。非初小受而後小持可名犯戒。先 T2217_.59.0694a26: 既不受。後何所犯。故知缺受具受爲後。具 T2217_.59.0694a27: 持及小持亦成彼二。有義近事初雖全受 T2217_.59.0694a28: 可一分持成近事性。既言成就而名犯戒。 T2217_.59.0694a29: 故知可一分持非不全受。近住不然。以時 T2217_.59.0694b01: 役故受持倶全○又涅槃三十五説○時迦 T2217_.59.0694b02: 旃延來至我所作如是言。世尊。我教衆生 T2217_.59.0694b03: 令受齊法。或一日或一夜或一時或一念。 T2217_.59.0694b04: 如是之人成齊不耶。我言。比丘是人得善 T2217_.59.0694b05: 不名持齊。我諸弟子等聞是説已不解我 T2217_.59.0694b06: 意唱言。説八戒齊具受乃得○前師即以此 T2217_.59.0694b07: 文爲正。近事・近住皆通具受及不具受一 T2217_.59.0694b08: 切皆得○故唯受一分無全受者名不解 T2217_.59.0694b09: 意。若必全受無一分者亦不解意。對法且
T2217_.59.0694b12: 戒亦有分受小持歟。成實論外道得受八
T2217_.59.0694b15: 晝夜歟。故章云。若但一日無夜若但一夜無 T2217_.59.0694b16: 日或一時或一念皆不成齊。要盡一晝一 T2217_.59.0694b17: 夜不非時食持成齊故 T2217_.59.0694b18: 爲令此善増長等者。私案。此善者八齊法種 T2217_.59.0694b19: 子心也。而修諸善者施行也。即芽乃至成果 T2217_.59.0694b20: 也。由戒醇淨者者護戒生天即受用種子也。 T2217_.59.0694b21: 問。外八心種子心位唯齊無戒。第七心初有 T2217_.59.0694b22: 護戒。今種子心位有護戒義。何更立耶。答。 T2217_.59.0694b23: 彼齊爲本今戒爲要歟。又云。戒*醇淨顯勝 T2217_.59.0694b24: 前歟。或又今戒者五戒十善歟。五戒十善倶 T2217_.59.0694b25: 爲生天因故。復由下釋第八心也。前種子 T2217_.59.0694b26: 心雖信三寶未聞正法利歟。今聞彼利故 T2217_.59.0694b27: 不歸外三寶歸眞三寶也。又於下殊勝心 T2217_.59.0694b28: 也。於眞佛所説中殊勝住求眞解脱惠生 T2217_.59.0694b29: 也。近雖示生天遠期佛菩提故云求解脱 T2217_.59.0694c01: 歟。又生天云解脱。然不計眞涅槃。思惟等 T2217_.59.0694c02: 二句決定心也。遠思惟觀察佛菩提生決 T2217_.59.0694c03: 定想歟。有漏心故非作證云思惟歟 T2217_.59.0694c04: 皆應准例等者。前就經中隨文釋外十心 T2217_.59.0694c05: 就義述内順世畢今更釋違世故云准*例 T2217_.59.0694c06: 前文也。乃至者聲聞芽莖等及縁覺十心等 T2217_.59.0694c07: 違世等八心也。三乘一一地等者。准大乘同
T2217_.59.0694c12: 生十二因縁名違世八心。或可就見道修
T2217_.59.0694c15: 乘第二三劫菩薩佛皆在此三乘也。依之疏 T2217_.59.0694c16: 釋云。故以三乘上中下出世間心合論一
T2217_.59.0694c20: 也。迄第十地等者於自家十地擧終顯前 T2217_.59.0694c21: 地也。第九卷云祕密乘是也。應知三乘中 T2217_.59.0694c22: 擧了了種子心祕密乘中擧第十地十心影 T2217_.59.0694c23: 略互顯。甚巧妙者歟。當卷下釋十地云。若
T2217_.59.0694c27: 擧前後等取中間。有求佛智生者第九殊 T2217_.59.0694c28: 勝心也。觀畢竟空等是決定心也。故抄云。謂 T2217_.59.0694c29: 於第十地中次第至八心得最後無畏依 T2217_.59.0695a01: 時有求佛地智生。得此微細惠時觀畢竟
T2217_.59.0695a07: 第三也。聲聞第四乃至者第五縁覺。三乘一 T2217_.59.0695a08: 一地等者他縁覺心也。第十地者天台也。儀 T2217_.59.0695a09: 軌中一道清淨云想身證十地。故又大師十
T2217_.59.0695a12: 進故云求佛智生也。觀畢竟空等者眞言佛 T2217_.59.0695a13: 果也。入大空三昧故云畢竟空。入大空 T2217_.59.0695a14: 三昧到自心實際三平等處故云得入金剛 T2217_.59.0695a15: 際。上文云自心實際大金剛輪是也。故知 T2217_.59.0695a16: 今此三句文非殊勝決定心也。又義。有求 T2217_.59.0695a17: 佛智生者一道心。此心初入一佛乘智故。觀 T2217_.59.0695a18: 畢竟空者極無也。觀諸法無性故云畢竟 T2217_.59.0695a19: 空。到金剛際者眞言也。明三密金剛故云 T2217_.59.0695a20: 金剛際也 T2217_.59.0695a21: T2217_.59.0695a22: T2217_.59.0695a23: T2217_.59.0695a24: T2217_.59.0695a25: T2217_.59.0695a26: T2217_.59.0695a27: T2217_.59.0695a28: T2217_.59.0695a29: T2217_.59.0695b01: T2217_.59.0695c01: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 671 672 673 674 675 676 677 678 679 680 681 682 683 684 685 686 [行番号:有/無] [返り点:無/有] [CITE] |