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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 737 738 739 740 741 742 743 744 745 746 747 748 749 750 751 752 [行番号:有/無] [返り点:有/無] [CITE]
T2217_.59.0727a01: 是第一僧祇内三種三妄執如レ次見修無學 T2217_.59.0727a02: 三道所斷也。聲聞・縁覺・證寂然界三乘人各 T2217_.59.0727a03: 經二同三道斷二彼三妄一。然聲聞空レ我故攝二唯 T2217_.59.0727a04: 蘊無我一。縁覺與二證寂然界一空レ法故攝二拔業 T2217_.59.0727a05: 因種一。故疏云。如二聲聞極觀察智一解了唯蘊
T2217_.59.0727a09: 故名二是倶舍宗一。經部攝二拔業因種一歟。我
T2217_.59.0727a12: 爲二此寂然界一。五教章云。六諸法但名宗謂二一 T2217_.59.0727a13: 説部一。一切我法唯假名都無レ體。故此通二初教
T2217_.59.0727a16: 第五心一又法空邊二第六攝一也。例如三犢子通二 T2217_.59.0727a17: 第一第四二心一矣私云。縁覺寂然人法二空 T2217_.59.0727a18: 雖レ異若約二偏眞理同一若依二一僧祇攝一攝二縁 T2217_.59.0727a19: 覺一也。以レ勝攝レ劣。是如下聲聞藏攝二縁覺一菩薩 T2217_.59.0727a20: 藏攝二大覺一梵輔攝中大梵上。問。聲縁雖レ異同是 T2217_.59.0727a21: 湛寂人空理也。寂然菩薩既度二一重法倒一類二 T2217_.59.0727a22: 水上蓮一。何寂然菩薩立二住心一以二縁覺一不レ攝二 T2217_.59.0727a23: 聲聞一耶。依レ之六無畏中唯蘊無我爲二一種一 T2217_.59.0727a24: 攝二縁覺一更寂然別立矣。何。答。大師十住心 T2217_.59.0727a25: 專依二論性相一。經依二別意趣一開二寂然一故。故性 T2217_.59.0727a26: 相釋云素怛覽言因二別意趣一阿毘達摩依二法
T2217_.59.0727a29: 畏釋一者出沒隨レ宜。當卷下以二寶珠譬一。統論 T2217_.59.0727b01: 三劫始終一時。拔業心後無縁乘前不レ出二寂 T2217_.59.0727b02: 然界故 T2217_.59.0727b03: 三乘上中下等者。或云。唯蘊無我・湛寂・寂然 T2217_.59.0727b04: 云二上中下心一也。准二十住心次第一。唯蘊無我 T2217_.59.0727b05: 配二聲聞一湛寂當二縁覺一。雖レ有二共事一離分之時 T2217_.59.0727b06: 約レ勝故配二三乘一歟。或云。三乘各有二上中下 T2217_.59.0727b07: 心一。謂唯蘊無我根境界淹留修行拔二業煩惱 T2217_.59.0727b08: 株杌及無明種子一也。私案湛寂中有二聲聞下 T2217_.59.0727b09: 乘縁覺中乘一。同雖二湛寂一三昧分異故。亦故 T2217_.59.0727b10: 三使習氣斷異一故爲二下中一也。寂然菩薩度二 T2217_.59.0727b11: 一重法倒一得二法空一故爲二上根一也。理實湛寂 T2217_.59.0727b12: 三道中見修二道中三乘倶有二無學縁覺菩 T2217_.59.0727b13: 薩一。寂然唯菩薩也。約二勝位一一往配耳 T2217_.59.0727b14: 建治二年七月中旬之比以傳法會
T2217_.59.0727b17: T2217_.59.0727b18: T2217_.59.0727b19: T2217_.59.0727b20: 疏卷第二之四 T2217_.59.0727b21: 大乘行發無縁乘心法無我性者。演密鈔第 T2217_.59.0727b22: 三云。疏發無縁乘心等者。此心有レ二。一約二 T2217_.59.0727b23: 眞心一。二約二事心一。今初理運彌載眞心名レ乘。 T2217_.59.0727b24: 謂諸行者解了三界唯心心外更無二一法一故 T2217_.59.0727b25: 名二無縁一。無即一心。則是能遣。縁爲二萬法一。乃 T2217_.59.0727b26: 目二所無一。既了二縁本不生一是諸法無我性。爲二 T2217_.59.0727b27: 斯乘體一。發謂發起。即無發之發。以下諸行者 T2217_.59.0727b28: 乘二此眞心一直至中道場上故曰二發無縁乘心一也。 T2217_.59.0727b29: 二事心者。萬行濟レ物。事心名レ乘。謂行者觀二 T2217_.59.0727c01: 於六道一隨レ縁普利而無二自他能所之相一名 T2217_.59.0727c02: 爲二無縁一。無即淨心。離一冤親一故。縁乃群生。有二 T2217_.59.0727c03: 高下一故既念二平等一縁一普令三同修二萬行一。是 T2217_.59.0727c04: 則六度萬行爲二斯乘體一。發謂興起進策之義。 T2217_.59.0727c05: 以下諸行者乘二此無縁乘心一上中菩提道上故曰二
T2217_.59.0727c08: 心者大悲濟レ物利他行也。即正體後得觀門 T2217_.59.0727c09: 也。或復眞心是眞理。五重唯識中識性唯識。 T2217_.59.0727c10: 即遣相證性識也。故唯識章云。事爲二相用一。遣
T2217_.59.0727c13: レ應攝也。此釋意。眞心者即覺心不生義也。 T2217_.59.0727c14: 第二劫中不レ分二二重一故。宗家意不レ爾。無縁 T2217_.59.0727c15: 心又事心。法相唯談二有爲識一故。故釋二無縁
T2217_.59.0727c18: 者眞理云二心王一也。二重別故。又義云。大乘 T2217_.59.0727c19: 行等三句通二二種住心一總標也。次釋成中依二
T2217_.59.0727c24: 第六一者。總標屬二前段一。其例非レ一歟。二義中 T2217_.59.0727c25: 前義宜歟。二段文各有二標釋一。何總合成二標 T2217_.59.0727c26: 釋矣。所以二段各總説初置二祕密主言一別説 T2217_.59.0727c27: 初各存二何以故句一 T2217_.59.0727c28: 即是明第二重等者。鈔云。謂初劫中五喩達二 T2217_.59.0727c29: 諸法即空一離二一重法倒一帶二拆法一故合論一 T2217_.59.0728a01: 僧祇一。第二劫六喩正觀二不可得空一。以二體法
T2217_.59.0728a04: 故。今云二第二重一也。又義。依二大師住心次第一。 T2217_.59.0728a05: 初劫中寂然界攝二拔業一。唯蘊拔業人無我分 T2217_.59.0728a06: 齊也。今對彼人無我一。大乘法無我云二第二 T2217_.59.0728a07: 重一也。或又不レ云二人法一。三劫相望時。第二劫 T2217_.59.0728a08: 云二第二重一歟。問。今法無我中法者。指二五蘊一 T2217_.59.0728a09: 歟。答。或云。五蘊法也。但前即空帶二拆法一。今 T2217_.59.0728a10: 唯體法故法空有二淺深一也。私云。前即空覺云 T2217_.59.0728a11: レ法也。故第三卷法無畏云レ離二蘊之扼縛一。法
T2217_.59.0728a14: 三劫釋云。此中十喩望二前十喩一復成二戲論一
T2217_.59.0728a20: 義一耶。亦言無用歟 T2217_.59.0728a21: 乃至諸一闡提及二乘入正位者。暹記云。彼 T2217_.59.0728a22: 法相大乘。偏約二帶權説一存二五性各別義一。是 T2217_.59.0728a23: 大日宗依二佛隨自意趣正理説一成立一切衆
T2217_.59.0728a26: 同相宗義一。今約二斷善及不定性一云二拆伏攝 T2217_.59.0728a27: 受一也。但入正位者。見道已上也。故上文云。
T2217_.59.0728b02: 擇分已起順決擇分未得果三類一論レ之歟。四 T2217_.59.0728b03: 位迴心瑜伽雜集等意也。如二住心論第五具 T2217_.59.0728b04: 辨一也。或未入正位者。指二無餘位一云二正位一歟。 T2217_.59.0728b05: 二乘極位故。若爾爲レ顯二不定性一云レ未歟。定 T2217_.59.0728b06: 性入二無餘一故。又云。准三疏第一云二一闡提必 T2217_.59.0728b07: 死之疾二乘實際作證已死之人一者。無性闡 T2217_.59.0728b08: 提・決定二乘歟。然拆伏攝受者。菩薩拆誓願意 T2217_.59.0728b09: 樂也。非二實得益一矣。故慈恩釋云。以三衆生界 T2217_.59.0728b10: 無二盡時一故。無性有情不二成佛一故。大悲菩
T2217_.59.0728b13: 也。被二上二類一。意云。闡提・二乘未レ入二大乘正
T2217_.59.0728b18: 化人既得二受記一。令下未三定入二二乘正位一者改中 T2217_.59.0728b19: 小乘行上。已入二正位一者。令三其練根學二菩薩一也
T2217_.59.0728b22: 迦一。二名二阿闡底迦一。三名二阿顛底迦一。一闡底 T2217_.59.0728b23: 迦。是樂欲義樂二生死一。阿闡底迦。是不樂欲 T2217_.59.0728b24: 義。不レ樂二涅槃一。故此二通二斷善根人一。不信・愚 T2217_.59.0728b25: 癡所二覆蔽一故。亦通二大悲菩薩一。大智大悲所二 T2217_.59.0728b26: 薫習一故。阿顛底迦名爲二畢竟一。畢竟無二涅槃 T2217_.59.0728b27: 性一故。此無性人亦得二前二名一也。前二久久
T2217_.59.0728c01: 三乘性一。故云二乃至一也。大師疏文次第闡提定
T2217_.59.0728c04: 縁乘一之義上也。謂住二怨親平等觀普利二一切 T2217_.59.0728c05: 衆生一故云二無縁一也。異二三界唯心義一。故知無 T2217_.59.0728c06: 縁寛兼二他縁義一。他縁狹不二唯心一故。故知此 T2217_.59.0728c07: 無縁乘即是法無我性者。通二二義一總結歟。何 T2217_.59.0728c08: 者梵云等十二字是總標也。所謂以下別釋。 T2217_.59.0728c09: 別釋中二義各有二結文一。故知此無縁下二句。 T2217_.59.0728c10: 通二二義一總結也。問。無縁兼二他縁一。往心時專 T2217_.59.0728c11: 應レ立二無縁乘名一。例如二住心品名一。何不レ爾耶。 T2217_.59.0728c12: 答。立名隨レ宜。經既云二無縁乘一。大師立二他縁 T2217_.59.0728c13: 名一。顯三無縁有二他縁義一歟。故他縁乘下注云二 T2217_.59.0728c14: 無縁起悲也。又爲レ顯二大小差異一。專有二自利 T2217_.59.0728c15: 利他不同一歟。故第六心云。四量四攝齊二他利
T2217_.59.0728c18: 謂至二第二劫一方始能觀。前未レ能故。又擧レ始
T2217_.59.0728c21: 故後釋從レ深至レ淺。擧二初本識一攝二末七轉一也。 T2217_.59.0728c22: 又或准三大師釋二他縁覺心但示八心一者。第二 T2217_.59.0728c23: 劫中二心倶知二八識一中。他縁乘在初故云レ爾 T2217_.59.0728c24: 也。問。初劫是六識分齊也。何末那不レ云二始 T2217_.59.0728c25: 觀一乎。答。或云寂然界所斷法執是末那相應 T2217_.59.0728c26: 歟。龍樹菩提心論等中。六識唯人執相應故。 T2217_.59.0728c27: 若爾末那屬二寂然界一歟。或又經論中。唯無下 T2217_.59.0728c28: 説二七識一之文上故。故住心論第十云。唯蘊・拔 T2217_.59.0728c29: 業二乘但知二六識一。他縁覺心兩教但示二八心一。 T2217_.59.0729a01: 一道極無但知二九識一。釋大衍説二十識。大日經
T2217_.59.0729a04: 別名。唯識論云。或名二阿陀那一。執持種子及
T2217_.59.0729a07: 於二凡愚一不二開演一。恐二彼分別執爲我。以下能執 T2217_.59.0729a08: 持諸法種子一及能執受色根依處一亦能執取 T2217_.59.0729a09: 結生相續上故。説二此識一名二阿陀那一。無性有情 T2217_.59.0729a10: 不レ能レ窮レ底故説二甚深一趣寂種姓不レ能二通達一 T2217_.59.0729a11: 故名二甚細一。是一切法眞實種子。縁撃便生二轉 T2217_.59.0729a12: 識波浪一。恒無二間斷一猶如二暴流一。凡即無性。愚 T2217_.59.0729a13: 即趣寂。恐下彼於レ此起二分別執一。堕二諸惡趣一障 T2217_.59.0729a14: 生二聖道一故。我世尊不二爲開演一。唯第八識有二
T2217_.59.0729a17: 八識之別名。此通二一切位一也。又名二無垢識一。 T2217_.59.0729a18: 此名唯在二如來地一。阿頼耶名過失重故。最初 T2217_.59.0729a19: 捨故異熟識。菩薩將レ得二菩提一時捨。聲聞獨 T2217_.59.0729a20: 覺。入二無餘依涅槃一時捨無垢識體無レ有二捨 T2217_.59.0729a21: 時一。今無縁乘心亦應觀レ此。故住心品中云。
T2217_.59.0729a24: 但異二異熟名一者。頼耶局二七地以前一不レ通二八 T2217_.59.0729a25: 地已上一。故又唯識疏及樞要有二多釋一中。一 T2217_.59.0729a26: 者約二三位一釋。謂我愛執藏位・善惡業果位 T2217_.59.0729a27: 相續執持位。頼耶名唯在二初位一。異熟名通二初 T2217_.59.0729a28: 二位一。約二有漏位一也。阿陀那名通二第三位一也
T2217_.59.0729b02: 者。即四悉檀中尚屬二對治一。非第一義一也。悉 T2217_.59.0729b03: 檀者此云二義宗一而有二四種一。謂佛以二四法一各 T2217_.59.0729b04: 云二義宗一。一世間悉檀。二各各爲人悉檀。三對
T2217_.59.0729b11: 心沒二蘊中一。以二無性空門一觀レ法無我一。若失二般
T2217_.59.0729b17: レ亂二清辨空一乎。故知若失二護法中道方便一者。
T2217_.59.0729b20: 可レ云二惡取空一乎。又此文以二即空觀一成下屬二 T2217_.59.0729b21: 對治悉檀一之義上。若非レ失二第一義方便一。何爲下 T2217_.59.0729b22: 屬二對治一之因上乎。又上文釋二他縁心一云。亦當下
T2217_.59.0729b25: 故知般若方便者。縁生中道也。又義云。般若 T2217_.59.0729b26: 方便者。寂然智分也。所謂於二即空觀解一有二悲 T2217_.59.0729b27: 智方便一。故上文釋二寂然心一云。若失一方便一多 T2217_.59.0729b28: 墮二二乘地一證二小涅槃一。然以二菩提心勢力一還
T2217_.59.0729c02: 勢力一具二悲智一故。顯示不レ堕二斷滅一則非下惡 T2217_.59.0729c03: 趣空上也又下文釋二初劫觀解一云。畏レ墮二斷滅一
T2217_.59.0729c06: 云。謂非三一向空如二清辨一。非三一向有如二小乘一。
T2217_.59.0729c09: 知般若方便指二第二劫中道觀一也。然今疏意 T2217_.59.0729c10: 覺心不生同二勝鬘寶性一。故以二般若一不レ可レ同二 T2217_.59.0729c11: 寂然一歟。又准二香象釋一。寶性論等爲二終教一。般 T2217_.59.0729c12: 若中觀等爲二始教初門一。今疏同レ此歟。無性空 T2217_.59.0729c13: 讓二般若一故。此又違三大師釋三論爲二性宗一故。 T2217_.59.0729c14: 又方廣道人者。鈔云。龍樹斥云。非二佛法一方廣
T2217_.59.0729c19: 湛寂心雖二已明顯一。然渉レ事時根塵等當心者 T2217_.59.0729c20: 著二無爲法一。然以二菩提心勢力一修二離著方便一。
T2217_.59.0729c23: 歟。又下文相望不定故。望二中道一即空云二斷 T2217_.59.0729c24: 滅一何失 T2217_.59.0729c25: 濫方廣道人者。鈔云。方廣道人者。即清辨論 T2217_.59.0729c26: 師等也。唯識云。清辨計下若論二世俗一心境倶 T2217_.59.0729c27: 有。若依二勝義一心境倶空上。失二於中道名一惡取 T2217_.59.0729c28: 空一。濫方廣道人即濫同彼人一也。又摩訶止觀 T2217_.59.0729c29: 云。方廣道人自以聰明。讀二佛十喩一自作レ義 T2217_.59.0730a01: 云。不生不滅如幻如化空幻爲レ體。龍樹斥 T2217_.59.0730a02: 云。非佛法方廣亦是邪人法也。今濫同彼人一
T2217_.59.0730a05: 失二世諦有宛然而空故空名有。既失レ有亦失
T2217_.59.0730a08: 故云二方廣道人一。此人雖レ學二大乘一而失二大乘 T2217_.59.0730a09: 旨一。執レ之大過。執言。一切法無間假實之生與
T2217_.59.0730a12: 宗爲レ深。爲二他縁覺心二重一故。天竺那羅壇 T2217_.59.0730a13: 寺。戒賢・智光二義分。華嚴探玄記第一云。三 T2217_.59.0730a14: 藏説云。近代天竺那爛陀寺。同時有二二大徳 T2217_.59.0730a15: 法師一。一名二戒賢一。一名二智光一。神解超レ倫聲高二 T2217_.59.0730a16: 五印一○以二所レ承宗別一立レ教不同。謂戒賢遠 T2217_.59.0730a17: 承二彌勒・無著一近踵二護法・難陀一。依二深密等經 T2217_.59.0730a18: 瑜伽等論一立二三種教一。謂初鹿薗説二小乘法一。 T2217_.59.0730a19: 雖レ説二生空一然未レ説二法空眞理一。故非二了義一。即 T2217_.59.0730a20: 四阿含等經。第二時中雖下依二遍計所執自性一 T2217_.59.0730a21: 説中諸法空上。然猶未レ説二依他圓成唯識道理一 T2217_.59.0730a22: 故亦非レ了。即諸部薩婆若等教。第三時中方 T2217_.59.0730a23: 就二大乘正理一。具説二三性三無性等唯識二諦一。 T2217_.59.0730a24: 方爲二了義一。即解深密經等○第二智光論師。 T2217_.59.0730a25: 遠承二文殊・龍樹一。近禀二提婆・清辨。依二婆若等 T2217_.59.0730a26: 經中觀等論一亦立二三教一。謂佛初鹿薗爲二諸小 T2217_.59.0730a27: 根一説二小乘法一明二心境倶有一。第二時中爲二彼 T2217_.59.0730a28: 中根一説二法相大乘一。明二境空心有唯識道理一。 T2217_.59.0730a29: 以二根猶劣一未二能令入二平等眞空一故作二是説一。 T2217_.59.0730b01: 於二第三時一爲二上根一説二無爲大乘一。辨二心境倶
T2217_.59.0730b04: 師釋義。頗順二智光所判一矣性相二宗淺深宜 T2217_.59.0730b05: レ然之故 T2217_.59.0730b06: 今大乘不可得空相空相等者。兩本義釋無二 T2217_.59.0730b07: 初相字一。抄無二二相字一。故義釋云。不可得空
T2217_.59.0730b12: 上圓空理一也。爲レ遣二所執實我・實法一。而且説二 T2217_.59.0730b13: 諸法空義一。若遣二所執我・法一畢後。於二依他圓
T2217_.59.0730b19: 此則自性不可得空。故云。與二前惡性空一意復
T2217_.59.0730b27: 能遣空猶無二所得一故。云二空相亦不可得一也。 T2217_.59.0730b28: 雖觀已下四句存二依圓一也。亦與レ雖二字起盡 T2217_.59.0730b29: 可レ思レ之。故唯識論第七云。我法非レ有。空識
T2217_.59.0730c03: レ無。我空即眞理。識即俗事○契中道者結二
T2217_.59.0730c06: 名レ處二中道一。謂二諦有不レ同二清辨一。二取無不
T2217_.59.0730c10: 定又三時教次第。初時小乘云二有教一。説二依圓 T2217_.59.0730c11: 有一故。第二時般若云二空教一。明二遍計空一故。第 T2217_.59.0730c12: 三時深密等云二中道教一。三性有無雙辨故。故 T2217_.59.0730c13: 知前二時未了説。但有但空故。第三時顯了 T2217_.59.0730c14: 談。明二離有離無中道一故。故云二故須離有離 T2217_.59.0730c15: 無道觀法無我性一也。疏文可レ讀二文點一。今大
T2217_.59.0730c18: 法我一非二人我一乎。又彼云二空識非無依圓存 T2217_.59.0730c19: レ有。此何云二觀蘊阿頼耶一而唯局レ識乎。答。人 T2217_.59.0730c20: 無我初劫顯故。讓レ彼且擧二法空一顯二人空一也。 T2217_.59.0730c21: 或法空如レ帶二人空一故。故彼宗釋云。然且法
T2217_.59.0730c26: 法相勝三論劣一耶。答。明二宗義一寄二彼宗一雖レ談 T2217_.59.0730c27: レ之。所存終別故。依レ之觀蘊阿頼耶等處即楞
T2217_.59.0731a03: 述二心境倶有義一。深密等中明二境空心有義一。般 T2217_.59.0731a04: 若等中成二心境倶空義一。故般若勝深密劣也。 T2217_.59.0731a05: 夫護法・清辨互以雖二是非一。非レ成二鉾楯一。故法 T2217_.59.0731a06: 藏釋云。色即是空清辨義立。空即是色護法
T2217_.59.0731a09: 深一。性相分レ岐權實殊レ途。仍大師判二二重勝 T2217_.59.0731a10: 劣一分二三乘差異一耳。有人云。師云。於二前清辨
T2217_.59.0731a13: 偏空一。有無教外有レ中故中亦偏。非レ中破也。 T2217_.59.0731a14: 而清辨所立。有表二不有一並遣二四句一。無表二不 T2217_.59.0731a15: 無一並遣。何云二偏有偏空一乎。護法門人且爲
T2217_.59.0731a20: 有二二種一。一證智二識智。識智分別體違相順。 T2217_.59.0731a21: 相順故説爲レ智。體違故説爲レ障也。智即是 T2217_.59.0731a22: 障名爲二智障一。入大乘論云。出世間無明是智 T2217_.59.0731a23: 障。世間無明賢聖已遠離故。無明即是智之
T2217_.59.0731a26: 見一而爲二上首一。見・疑・無明・愛・恚・慢等覆所
T2217_.59.0731a29: 隨順古昔諸菩薩等者。經云。如二彼往昔如レ是
T2217_.59.0731b03: 則云二觀蘊阿頼耶一。出二所依經證一云二即楞伽 T2217_.59.0731b04: 解深密一。明知顯乘行者也。又疏第三云。明二三 T2217_.59.0731b05: 劫六無畏衆多心相一。擬儀外跡一顯二修證深
T2217_.59.0731b10: 知顯乘行者耳。又義眞言行者也。經品號既 T2217_.59.0731b11: 云二入眞言門住心品一。所以初劫段云二淨菩提 T2217_.59.0731b12: 心少分増明一。第二劫釋二心主自在明即是淨 T2217_.59.0731b13: 菩提心一。第三劫中判二世尊所以廣説如上諸
T2217_.59.0731b16: 處相相續次第幾種上。佛具答レ之。故經初品名 T2217_.59.0731b17: 曰二住心一。今經顯眞言行者住心次第一。顯密
T2217_.59.0731b20: 徳二義。住心論中淺略深祕。如レ次顯教密教 T2217_.59.0731b21: 二行也。或云。於二眞言行一有二一心三密修行一。 T2217_.59.0731b22: 三密行者後深祕門也。一心行是前淺略門 T2217_.59.0731b23: 也。此中又有顯密二行一。顯行者釋尊所説三 T2217_.59.0731b24: 乘一乘等。各住二自乘一不レ知二心相續一是也密 T2217_.59.0731b25: 行者。大日所説三劫十住心續生次第是也。 T2217_.59.0731b26: 雖二一心觀解一。專期二祕密莊嚴心一。一生到二彼 T2217_.59.0731b27: 寶處一。故異レ顯耳。但至二即楞伽等文幷擬儀 T2217_.59.0731b28: 外迹文一者。自宗淺略與二如常顯教一融不融雖
T2217_.59.0731c04: 乘一人。當下修行作レ觀即便於一世間法教一深生中 T2217_.59.0731c05: 厭離上。求二大乘一人。又於二聲聞法教一深生二怖畏一。 T2217_.59.0731c06: 此皆爲下未レ知二祕密藏一者上作二此方便説一耳。 T2217_.59.0731c07: 就二此經宗一。則五種三昧皆是開二心實相門一。 T2217_.59.0731c08: 如三行者初住二有相瑜伽一。則是世間三昧。但 T2217_.59.0731c09: 於二此中一了知唯蘊無我一。即是聲聞三昧。若 T2217_.59.0731c10: 以二十縁生句一觀二諸蘊無性無生一。即是菩薩三 T2217_.59.0731c11: 昧。餘如二住心品中廣明一。不レ同下餘教以二心性 T2217_.59.0731c12: 之旨未明故。五乘殊レ轍不中相融會上也。若更 T2217_.59.0731c13: 作二深祕密釋一者。如二三重曼荼羅中五位三昧一。 T2217_.59.0731c14: 皆是毘盧遮那祕密加持。其與相應者。皆可二
T2217_.59.0731c17: 眞言行一也。但六無畏能寄齊眞言行。有二淺深 T2217_.59.0731c18: 次第一。與二今深祕一異歟。若爾彼修證深淺者能 T2217_.59.0731c19: 寄齊三密行歟。又住心論深祕中。世間三心 T2217_.59.0731c20: 同二第七卷深祕。四箇大乘深祕。同二第三卷祕
T2217_.59.0731c23: 宗所依出二深密一。如來藏縁起宗所依出二楞伽 T2217_.59.0731c24: 經一。如何。答。慈恩唯識述記云。所謂華嚴・深
T2217_.59.0731c27: 卷心意識品説二八識一。第二卷法相品明二三性一。 T2217_.59.0731c28: 又無自性品明二三無性一。又唯識論中先説二三 T2217_.59.0731c29: 能變八識一。次説二三性一。後明二三無性一。經論符二 T2217_.59.0732a01: 今次第一矣。彼論第九云。即依二此前所説三 T2217_.59.0732a02: 性一立二彼後説三種無性一。謂即相・生・勝義無 T2217_.59.0732a03: 性。故佛密意説。一切法皆無二自性一。非性全
T2217_.59.0732a06: 華一故。依二次依他一立二生無性一。此如二幻事一託二 T2217_.59.0732a07: 衆縁一生。無下如二妄執一自然性上故假説二無性一 T2217_.59.0732a08: 非性全無一。依二後圓成實一立二勝義無性一。謂即 T2217_.59.0732a09: 勝義由レ遠離前遍計所執我法一性故假説二無 T2217_.59.0732a10: 性一。非二性全無一。如下大虚空雖レ遍二衆色一而是衆
T2217_.59.0732a13: 中判二第二釋勝故一。三無性可二後説一。但至二三 T2217_.59.0732a14: 時次第一者華嚴經中明二三性旨一。性既最第一 T2217_.59.0732a15: 説也。故云二三性先説一無レ過。問。三無性既 T2217_.59.0732a16: 深密經顯了説。何唯識云二佛密意説一耶 答。 T2217_.59.0732a17: 或云。於二三無性教一有二顯了・隱密一。若顯説二相 T2217_.59.0732a18: 生勝義三無性一是顯了説。即深密經説是也。
T2217_.59.0732a21: 密説也。唯識密意説者此意也。故彼疏云。總
T2217_.59.0732a25: 因果合説レ九。楞伽第九頌云。八九種種識如二 T2217_.59.0732a26: 水中諸波一。依二無相論同性經中一。若取二眞如一 T2217_.59.0732a27: 爲二第九一者眞俗合説説故。今取二淨位第八本
T2217_.59.0732b01: 別開。故言二九識一非二是依他識體有九。亦非三
T2217_.59.0732b08: 果報識。即阿梨耶。二執識。即末那。三塵
T2217_.59.0732b12: 見無二定處所一。識相清淨。唯無明・貪愛・習 T2217_.59.0732b13: 氣・業等客塵煩惱之所二覆障一。譬如二清淨虚空
T2217_.59.0732b16: 淨別故。若爾識體可レ成二十六一。如何。答。淨 T2217_.59.0732b17: 位第八別立是依莊二嚴經説一也。故彼經云。如
T2217_.59.0732b20: 非二七轉一也。餘識非圓鏡相應故。又楞伽經 T2217_.59.0732b21: 上文云。依二諸邪念法一。是故有二識生一。八九種
T2217_.59.0732b24: 依諸邪念法一。邪念所起識唯有漏識。何云二無 T2217_.59.0732b25: 漏識一乎。答。依具二二意一。八識邪念所起故云 T2217_.59.0732b26: レ依レ彼也。第九轉二邪念得故云レ依。例如三起
T2217_.59.0732b29: 性皆如二幻等一唯是自心上。故華嚴覺林菩薩云。 T2217_.59.0732c01: 若人欲レ了知三世一切佛一應レ觀二法界性一切
T2217_.59.0732c04: 十七明二第六地一云。了達三界依レ心有。十二 T2217_.59.0732c05: 因縁亦復然一。生死皆由二心所作一。心若滅者生
T2217_.59.0732c09: 云。世親攝論第四無レ解。無性第四廣解二十 T2217_.59.0732c10: 地經名體一。言二唯心一者心識是一。唯言爲遣二 T2217_.59.0732c11: 所取境義一。由彼無故能取亦無。不レ遮二心所一 T2217_.59.0732c12: 不二相離一。故如レ説下若無二心所一心未中曾轉上。三界 T2217_.59.0732c13: 唯心之言即顯二三界唯識一。即與二欲等愛結一相 T2217_.59.0732c14: 應墮在三界一。即屬二三界貪等結一。此唯識言 T2217_.59.0732c15: 無レ有二横計所縁一不レ遣二眞如所縁依他所縁一。
T2217_.59.0732c18: 在三界一。與二此愛結一相應繋屬三界貪等一。故 T2217_.59.0732c19: 言二三界唯心一。或此言二欲等一者即以二欲界一等二
T2217_.59.0732c22: 界一。若不レ起二三界惑業一不レ可レ受二三界苦一。故
T2217_.59.0732c25: 唯心又取二事心心所一。但阿頼耶者擧レ本攝レ末 T2217_.59.0732c26: 擧レ王包レ所。故抄上釋云。又擧レ始攝二於末一故
T2217_.59.0732c29: 法一。何復云二唯心一耶。答。唯識疏云。此不レ然 T2217_.59.0733a01: 也。非二但色無一亦無二貪等能取之心一故。亦無二
T2217_.59.0733a04: 人執三離レ心外別有二貪信等一。今爲レ遮レ彼故説二 T2217_.59.0733a05: 三界唯心一。無色中離二心王一外無二別貪信等以 T2217_.59.0733a06: 爲二能取心一。又無色界雖レ有二虚空無爲等一然此 T2217_.59.0733a07: 等無爲亦不三離レ心外別有二是識之所取。恐
T2217_.59.0733a10: 信等行蘊少分故。又義云。以二二界五蘊無色 T2217_.59.0733a11: 四蘊歸二第八識一云二三界唯心一歟。此義隱劣 T2217_.59.0733a12: 顯勝識攝歟。又義云。唯心者眞理。頼耶實性
T2217_.59.0733a15: 也。故唯識章釋二攝末歸本一云。所説理事眞
T2217_.59.0733a23: レ彼乎。答。隨義轉用故無レ失。是以五教章 T2217_.59.0733a24: 云。又如三十地經云二三界虚妄唯一心一者攝論 T2217_.59.0733a25: 等約二始教一釋爲二頼耶識等一也。十地論約二終
T2217_.59.0733a28: 三性相對辨二有無一。有者依圓也。無者遍計
T2217_.59.0733b04: 幻事陽炎等一故。問。所レ引莊嚴論中幻事譬二 T2217_.59.0733b05: 遍計一。豈不レ違レ彼乎。答。莊嚴文。如二幻事一以二 T2217_.59.0733b06: 幻師所起義一譬二分別性妄心所起義也。此即 T2217_.59.0733b07: 當情顯現情有義。非二觀心所觀理無謂一也。豈 T2217_.59.0733b08: 爲二知自性觀解一耶。依レ之唯識論中。釋依他一 T2217_.59.0733b09: 云二如幻事等非有似有一。明二遍計一云二如空華
T2217_.59.0733b13: 文幻事非有而有譬二依他非有而有一文。取レ此 T2217_.59.0733b14: 證二蘊頼耶一也。故疏云。了知自性如幻最與二
T2217_.59.0733b22: 雙辨有無一耶。答。詮門・離言中道義異故。謂 T2217_.59.0733b23: 雙辨二有無一是表二亦有亦無一故詮門中道也。 T2217_.59.0733b24: 離有離無者有無並亡故離言中道也。餘教 T2217_.59.0733b25: 雙照雙非中道義自相當耳。又此離言・詮門 T2217_.59.0733b26: 各有二三性合論三性別論一也。合論遍計是無 T2217_.59.0733b27: 依圓即有。又依圓非レ無遍計非レ有。故別論 T2217_.59.0733b28: 遍計情有理無如レ次有無。又理無非有情有 T2217_.59.0733b29: 非無故依圓各二義通二二種一。准知。又此合論 T2217_.59.0733c01: 別論若離言若詮門皆實空有不二爲レ宗。故
T2217_.59.0733c04: 有爲頼耶一。是則簡異性宗眞妄和合二分不 T2217_.59.0733c05: 二頼耶一。彼事理通融具分識也。此生滅一分 T2217_.59.0733c06: 縁起故云二別縁起一也。故法藏章下云。若依二 T2217_.59.0733c07: 始教一於二阿頼耶識一但得二一分生滅之義一。以上 T2217_.59.0733c08: 於二眞理一未レ能融通上但説三凝然不レ作二諸法一。 T2217_.59.0733c09: 故就二縁起生滅事一建立頼耶一。從二葉等種一辨 T2217_.59.0733c10: レ體而生二異熟報識一爲二諸法依一。方便漸漸引 T2217_.59.0733c11: 向眞理一故説二熏等悉皆即空一。如二解深密經云一
T2217_.59.0733c15: 立百法決擇分明。故無二違諍一。所説八識唯是
T2217_.59.0733c21: 云二業種生一也。唯識第二云。酬二因業力一感二第
T2217_.59.0733c24: 與前劫五喩等者。鈔云。謂前劫中有二通教菩 T2217_.59.0733c25: 薩一。從二無性門一達二諸法即空一。此則體法空。今 T2217_.59.0733c26: 則不レ爾。了二法縁生一故幻有。知二縁無性一故眞 T2217_.59.0733c27: 空。此則自性不可得空故云二與前無性空意
T2217_.59.0734a01: 正翻爲室等者。鈔上釋云。言二蘊阿頼耶一者。 T2217_.59.0734a02: 蘊謂諸蘊。阿頼耶此云二巣室一。即蘊之住位處
T2217_.59.0734a05: 衆生各隨二已分一安住其中上。既有二此窟宅一。即 T2217_.59.0734a06: 有二善惡含藏一。不レ能二自出一。如來已離二如レ是阿
T2217_.59.0734a10: 蘊一歟。第八識集二諸法種子一起二現行一故云レ蘊。 T2217_.59.0734a11: 蘊即聚集義也。又蘊是有爲義。蘊不レ攝二無 T2217_.59.0734a12: 爲一故。無爲無レ種故。爲レ顯二諸法種子是有爲一 T2217_.59.0734a13: 故云レ蘊歟。此識與二諸蘊一而爲二能所藏一。能 T2217_.59.0734a14: 藏識生滅相續所藏諸蘊生滅相續故云二諸 T2217_.59.0734a15: 蘊於レ中生滅一也。問。疏第一云。一切蘊阿頼
T2217_.59.0734a18: 歟。或復蘊者三界五蘊從二頼耶一縁起故云二諸 T2217_.59.0734a19: 蘊於中生滅一也。故上文云二三界唯心一也。又 T2217_.59.0734a20: 唯識論第二云。此即顯示初能變識所レ有自
T2217_.59.0734a24: 云二諸蘊一歟。又約二因果二相一則互有二能所藏 T2217_.59.0734a25: 義一。故彼疏云。能持レ種。種爲二所藏一此識是能 T2217_.59.0734a26: 藏也。是雜染法所熏所依。染法爲二能藏一此識
T2217_.59.0734a29: 故演祕云。又能藏所藏皆通二種現一。無二別體一
T2217_.59.0734b05: 義一。或有二眞如縁起之義一。唐智覺禪師唯識論
T2217_.59.0734b08: 意一於唯識一。談二眞如縁起義一。何預二彼宗義一乎。 T2217_.59.0734b09: 彼華嚴清涼大師釋云。此唯識實性亦即是
T2217_.59.0734b14: 計於依他上一起故。圓成又依他實性故。以二 T2217_.59.0734b15: 不離一故云二具三義一也。抄釋有二其理一也。故唯 T2217_.59.0734b16: 識論第八云。此中意説。三種自性皆不三遠離
T2217_.59.0734b21: 華等一。性相都無一切皆名二遍計所執一。依他起 T2217_.59.0734b22: 上彼所二妄執一我法倶空所レ顯識等眞性名二圓
T2217_.59.0734b27: 論。三應及二淨二淨三譬顯。釋曰。離二及 T2217_.59.0734b28: 迷依無説無戲論者。此中應レ知三性倶是眞
T2217_.59.0734c02: レ知。第二眞實應斷。第三眞實應淨。二淨謂 T2217_.59.0734c03: 一者自性清淨。由二本來清淨一故。二者無垢清 T2217_.59.0734c04: 淨。由レ離二客塵一故。此二清淨由二三種譬喩一可 T2217_.59.0734c05: レ得二顯現一。謂空金水。如レ此三譬一則倶譬二自 T2217_.59.0734c06: 性清淨一。由三空等非レ不二自性清淨一故。二則倶 T2217_.59.0734c07: 譬二無垢清淨一。由三空等非レ不二離客塵清淨一故。 T2217_.59.0734c08: 偈曰。法界與二世間一未三曾有二少異一。衆生癡盛 T2217_.59.0734c09: 故著レ無而棄レ有。釋曰。法界與世間未曾有少 T2217_.59.0734c10: 異者。非下法界與二世間一而有中少異上。何以故。法 T2217_.59.0734c11: 性與二諸法一無二差別一故。衆生癡盛故著無而 T2217_.59.0734c12: 棄有者。由二衆生愚癡熾盛一於二世間無法一不
T2217_.59.0734c15: 及二淨等意一或依二釋初眞實第二眞實第三 T2217_.59.0734c16: 眞實文一明二此句一也。已上二頌幷釋是求眞實 T2217_.59.0734c17: 法説也。三性倶眞實者。抄云。此三倶是眞 T2217_.59.0734c18: 實。而有二二義一。一者三性各別論二眞實一。二者 T2217_.59.0734c19: 三性無礙論一眞實一。且初義者遍計性眞實是 T2217_.59.0734c20: 分別故。依他性眞實是因縁義故。圓成性眞 T2217_.59.0734c21: 實是眞實故。下疏云。如二彼可得一故通達世 T2217_.59.0734c22: 諦實一。第二無礙義者遍計依他皆以一圓成一而 T2217_.59.0734c23: 爲レ體。故下疏云。如二彼無體一故得レ入二第一義一。 T2217_.59.0734c24: 又華嚴抄云。情有即理無。縁生即無性。皆
T2217_.59.0735a01: 文無礙眞實同故不二別擧一歟。法説文具顯歟。 T2217_.59.0735a02: 衆生癡盛故著者能遍計妄心。第六七識與二 T2217_.59.0735a03: 癡惠一相應執二我法一故云二癡盛故著一也。故唯 T2217_.59.0735a04: 識論第八云。有義第六第七心品執二我法一者 T2217_.59.0735a05: 是能遍計。唯説二意識能遍計一故意及意識名二 T2217_.59.0735a06: 意識一。故計度分別能遍計故執二我法一者必是
T2217_.59.0735a09: レ無。妄心著レ彼成二實有執一故。故著無者顯二依 T2217_.59.0735a10: 他遍計眞實一也。而棄有者。有者眞有圓成眞 T2217_.59.0735a11: 實也。妄心計二著情有一故棄捨圓成眞有一也。 T2217_.59.0735a12: 又無礙眞實者遍計理無依地非有皆顯圓 T2217_.59.0735a13: 成一故云二圓成爲體也。遍計依他空爲レ門顯二
T2217_.59.0735a16: 變一耳。故譬説云二如彼無體故得入第一義一。法 T2217_.59.0735a17: 説判二法界與世間未曾有少異一。法界者圓成 T2217_.59.0735a18: 世間者餘二性也。以二不離一故云二未曾有少異一 T2217_.59.0735a19: 也。故譬中不レ云二無性即第一義一也。二性又 T2217_.59.0735a20: 歸二圓成眞有一論眞實一故云二無礙一。不レ同三華嚴 T2217_.59.0735a21: 三性一際論二相即一。故清涼性相兩宗十別中 T2217_.59.0735a22: 立二三性即離別一也。抄二義中初義順二本文一
T2217_.59.0735a25: 云二眞實一也。淨分依他是二淨攝故。具如二下 T2217_.59.0735a26: 辨一也。問。法相華嚴三性即離爲レ異。若爾 T2217_.59.0735a27: 三論天台三性云何異耶。答。大乘玄二諦義
T2217_.59.0735b01: 爲二種子所依一故名二依他一。眞實性者二無我 T2217_.59.0735b02: 眞如。三無性者。知二塵無相一故言二分別無相 T2217_.59.0735b03: 性一。依他無生性者知二本識無生一故言二無生 T2217_.59.0735b04: 性一。知二無我理無性一故眞實無生性。三論云。 T2217_.59.0735b05: 無性法亦無。他宗不レ遣二三無性一。今論遣二三
T2217_.59.0735b10: 和合名二阿梨耶識一。此即依他性。六識七識妄
T2217_.59.0735b13: レ染之眞。即名二眞實性一。二者不淨分。謂染法 T2217_.59.0735b14: 習氣種子及虚相果報。即是分別性。二性和
T2217_.59.0735b17: 也。後釋。於二在纒依他染淨一分二眞實分別二 T2217_.59.0735b18: 性一也。二義雖レ異三性一際二義雙融義全同二 T2217_.59.0735b19: 華嚴一。故華嚴五教章中云。又云。阿毘達磨 T2217_.59.0735b20: 修多羅中世尊説法有二三種一。一染污分。二清 T2217_.59.0735b21: 淨分。三染污清淨分。依二何義一説二此三分一。於二 T2217_.59.0735b22: 他性中一分別性爲二染污分一。眞實性爲二清淨 T2217_.59.0735b23: 分一。依他性爲二染污清淨分一。依二此義一故説二三 T2217_.59.0735b24: 分釋曰。阿毘達磨修多羅中説分別性以煩 T2217_.59.0735b25: 惱一。爲レ性。眞實性以二清淨品一爲レ性。依他性由 T2217_.59.0735b26: レ具二兩分一以二二性一爲レ性。故説レ法有二三種一○ T2217_.59.0735b27: 此上論文又眞該二妄末一。相無レ不レ攝。妄徹二眞 T2217_.59.0735b28: 源一。體無レ不レ寂。眞妄交徹二分雙融無礙全
T2217_.59.0735c02: 由能所畢竟無故者。私云。依二此釋一者。頌離 T2217_.59.0735c03: 二者能取所取云レ二。畢竟無釋レ離歟。又二者 T2217_.59.0735c04: 依他相見二分。此二分是自體分所變。不即 T2217_.59.0735c05: 不離不レ一不レ異。如二鏡上能照所照用不離 T2217_.59.0735c06: レ鏡。而愚夫依二虚妄熏習力一執二心離境執二境
T2217_.59.0735c10: 此二取離二依他相見一計故云二離二一也。又依 T2217_.59.0735c11: 他相見不即不離也。然遍計二執偏離故云二 T2217_.59.0735c12: 離二一也。又二者我法也。此我法二種離二内 T2217_.59.0735c13: 境一故云二離二一也。問。譬中云二二迷顯現一。何 T2217_.59.0735c14: 明二都無義一耶。答。是法譬影略互顯二三性眞 T2217_.59.0735c15: 實別融二義一也。又法説中遍計擧二無礙眞實一
T2217_.59.0735c20: 也。二智境故。遍計約二情實一云二眞實一。遍計一 T2217_.59.0735c21: 性通二虚實二義。故對二理無虚一情有云レ實也。 T2217_.59.0735c22: 無礙論二眞實一。唯圓成故非レ難歟 T2217_.59.0735c23: 迷依者。鈔云。謂依他性與二迷分別一爲二所依一
T2217_.59.0735c26: 計一故 T2217_.59.0735c27: 無説無戲論者。唯識論第二云。謂空無我所 T2217_.59.0735c28: レ顯眞如有・無・倶・非心言路絶與二一切法一非二
T2217_.59.0736a02: 故云二無説一。心行亦寂故云二無戲論一也。故慈 T2217_.59.0736a03: 恩理趣分疏中釋二經謂貪欲性無戲論等文一
T2217_.59.0736a08: 云二無説一。嘆二菩提一故云二無戲論一也。二淨者自 T2217_.59.0736a09: 性淨無垢淨故 T2217_.59.0736a10: 謂眞實性眞實者。准二下彼事無體故得入第 T2217_.59.0736a11: 一義之文一。今此眞實性局二眞理一歟。二性云二 T2217_.59.0736a12: 彼事一圓成云二第一義一故。又彼論法説頌云。
T2217_.59.0736a16: 通二理智一歟 轉依言兼二理智一故。又擧二依他一 T2217_.59.0736a17: 云二虚妄分別一。唯染分依他故。淨分依他攝二圓 T2217_.59.0736a18: 成一歟已上二義中初義約二常無常門圓成一後 T2217_.59.0736a19: 義約二漏無漏門圓成一也。故唯識樞要上云。三 T2217_.59.0736a20: 性有二二諦一。一常無常門。常爲二圓成一。唯眞如 T2217_.59.0736a21: 是。一切有爲皆依他起。二有漏無漏門。一切 T2217_.59.0736a22: 無漏皆圓成實。諸有漏法皆依他起。菩提涅
T2217_.59.0736a29: レ淨。二淨謂一者自性清淨。由二本來清淨一故。
T2217_.59.0736b03: 如レ次理智二法。自性淨無垢淨義可レ然故。但 T2217_.59.0736b04: 法界與世間者。法界唯理世間但有漏故擧二 T2217_.59.0736b05: 唯圓唯依法一而顯レ通二二性一無漏心上歟。又彼 T2217_.59.0736b06: 論釋如レ云二有法一世間云二無法一。依二此文一。擧二唯 T2217_.59.0736b07: 圓唯遍一而顯下通二二性一有爲心上歟 T2217_.59.0736b08: 次説求眞實譬喩者。問。今此譬説至二何文一
T2217_.59.0736b12: 也。問。何應知所治體等頌非二譬説一耶。答。彼 T2217_.59.0736b13: 通妨故且約二正釋一論レ之也。又彼頌等更有二 T2217_.59.0736b14: 法説一故。又義云。諸頌皆求眞實譬喩也。通
T2217_.59.0736b17: レ次配顯矣。文言無二偏頗一法譬齊等耳。彼 T2217_.59.0736b18: 事無體故等更設二譬合一雙轉釋前法譬餘義一 T2217_.59.0736b19: 歟。若爾何偏屬二譬説一耶 T2217_.59.0736b20: 如幻師依呪術力等者。本論中有二譬字一也。今 T2217_.59.0736b21: 此文釋二上頌一中。又如下釋二下二句一倒因已 T2217_.59.0736b22: 上釋二上二句一。各有二開譬合譬一。二段文。各如 T2217_.59.0736b23: 是下釋二合譬一已上釋二開譬也。又本頌中。前 T2217_.59.0736b24: 二句前迷依譬説下二句前離二喩説也。各 T2217_.59.0736b25: 上開譬下合譬也 T2217_.59.0736b26: 變木石等者。觀抄云。幻師幻事如次依他遍 T2217_.59.0736b27: 計文顯以二木石一可レ譬二圓成一也。所以法説三 T2217_.59.0736b28: 性具擧。譬説頌無二圓成一。釋中擧二木微性一喩二
T2217_.59.0736c02: 他。下云二木石一是也。即實木石也。此木石等 T2217_.59.0736c03: 爲レ因變二金等相一喩二所執一也。今木石爲二所執 T2217_.59.0736c04: 二迷之因一故云二迷因一也。所以頌中幻師譬二 T2217_.59.0736c05: 依他一是約二能變計依他一也。下木等實境譬二 T2217_.59.0736c06: 圓成一是取二木等四微體一故云二實境一也。此義 T2217_.59.0736c07: 雖レ順二頌文一違變木石之文一。今木石擧二所變 T2217_.59.0736c08: 法一。何爲二能變因一矣。若能變者應レ云二木石變一 T2217_.59.0736c09: 乎。道範云。依二呪術因縁力一故於二草木等上一 T2217_.59.0736c10: 假施設顯現似二金銀等物一是依他也。實草木 T2217_.59.0736c11: 等是圓成。圓成諸有爲法之性眞實自性故。 T2217_.59.0736c12: 又解云。實草木喩二依圓二性一。若細合レ喩者 T2217_.59.0736c13: 以二草木等總相一喩二依他一。是草木等所有色・
T2217_.59.0736c16: 釋二幻事喩一。於二此幻事一有レ二。一者假事幻。謂 T2217_.59.0736c17: 依二呪術力因縁一所二變現一之木石等也。喩二之 T2217_.59.0736c18: 依他似有一也。二者實事幻。謂於二假事幻一愚 T2217_.59.0736c19: 夫不レ見二因縁一而見二實木石等一也。喩二之遍計一 T2217_.59.0736c20: 也。故知今木石等者等二金木一也。是依他也。 T2217_.59.0736c21: 所以依二呪術一所變假木石等上起二情實木石 T2217_.59.0736c22: 等一故云二變木石等以爲迷因一也。迷是實事幻 T2217_.59.0736c23: 即遍計也。但合譬中。依他性者類二上木石一。種 T2217_.59.0736c24: 種分別者所執也。意云。謂作下依他起二所執一
T2217_.59.0736c27: 依他也。虚妄分別故。爲顛倒因合二以爲迷因一。 T2217_.59.0736c28: 文句相對分明故。如是虚分別等句合レ譬標
T2217_.59.0737a02: 像金皆通二假實一故喩二依遍二性一也。問。頌 T2217_.59.0737a03: 見下幻師譬二依他一幻事喩中遍計上。何但幻事分二 T2217_.59.0737a04: 二種一耶。答。釋中以二幻師呪術一爲下變二木石一 T2217_.59.0737a05: 之因縁上。是當二依他衆縁一。但頌文爲レ取二所起 T2217_.59.0737a06: 幻事一兼擧二能起縁一而顯二假事幻一也。次諸幻 T2217_.59.0737a07: 事者取二實事幻一譬二遍計一也。或本云。如二彼眞
T2217_.59.0737a10: 幻事譬二依他一。非二能所相違一乎。故知今疏下 T2217_.59.0737a11: 彼論明觀蘊阿頼耶了知自性如幻之釋與二 T2217_.59.0737a12: 唯識論意一同矣。不レ可二異求一耳。問。於二幻事一 T2217_.59.0737a13: 分二假實一。依憑安在乎。答。樞要下云。中邊 T2217_.59.0737a14: 論説二八喩一通二依他所執二性一。假喩二依他實
T2217_.59.0737a18: 成非理。圓成非迷因故。故唯識論云。攝 T2217_.59.0737a19: 大乘説。是依他起遍計心等所縁縁故○眞
T2217_.59.0737a22: 等實境喩二眞實性義一矣。當レ知眞草木圓成。 T2217_.59.0737a23: 假草木依他。實草木遍計也。故彼論下文云。 T2217_.59.0737a24: 色識爲二迷因一。識識爲二迷體一。釋曰。彼迷境名二
T2217_.59.0737a27: 識者虚妄分別能遍計心歟 T2217_.59.0737a28: 此譬依他分別二相者。古徳云。以二依他・分 T2217_.59.0737a29: 別一如レ次譬二上幻者及幻事一也。今謂不レ爾。二 T2217_.59.0737b01: 相倶譬二幻事一。有二假實一故。但標二幻者一是爲
T2217_.59.0737b04: 乎。又多本中皆無二幻者二字一。疏主爲レ顯三幻 T2217_.59.0737b05: 事通二二性一省二幻者二字一歟。或云是依レ了知 T2217_.59.0737b06: 所執理無與二依他假有而無性義一故悟入圓
T2217_.59.0737b09: 他似有世諦邊故。又求眞實義何必局二圓成一 T2217_.59.0737b10: 乎。若爾違二如彼可得故通達世諦實文一故。所 T2217_.59.0737b11: 以應知應斷應淨求二三性眞實一義故 T2217_.59.0737b12: 又如幻者幻事體亦不可得者。鈔云。此中剩二
T2217_.59.0737b15: 無二不字一矣 T2217_.59.0737b16: 此譬虚妄分別者。此虚妄分別者唯依他性 T2217_.59.0737b17: 也。上文云二虚分別依他性一故。又唯識論第八 T2217_.59.0737b18: 云。虚妄分別是依他起。又云。謂能遍計虚
T2217_.59.0737b22: 妄一故。問。世諦實應知應斷義異。何唯擧二依 T2217_.59.0737b23: 他一乎。答。擧二依他一顯二遍計一歟。或約レ勝唯 T2217_.59.0737b24: 擧二依他一歟。或二諦影略互顯歟。或又虚妄 T2217_.59.0737b25: 與二分別一爲二二性一歟。凡此一頌圓性眞諦依 T2217_.59.0737b26: 遍俗諦故三性各別眞實義歟 T2217_.59.0737b27: 彼事無體故等者。觀義云。此頌轉釋上如彼 T2217_.59.0737b28: 無體等頌意一也。又云。上頌明二幻師幻事無
T2217_.59.0737c02: 又云二彼幻事無體一故。彼事者指二上幻事一即 T2217_.59.0737c03: 依他。如三上文云二此譬虚妄分別一也。或通二依・ T2217_.59.0737c04: 遍一。如三上文云二依他分別亦無實體也。問。
T2217_.59.0737c07: 歟。已轉位染分依他亦可レ斷。故若不レ爾違三 T2217_.59.0737c08: 次下文中明二依他非有而有等一故。或二迷者 T2217_.59.0737c09: 二性歟。眞實境者釋中云二木等實境一。是譬二
T2217_.59.0737c16: 通二理智一。故樞要云。二有漏無漏門。一切無 T2217_.59.0737c17: 漏皆圓成實。諸有義法皆依他故。菩提涅
T2217_.59.0737c20: レ迷自在行。倒因無體故無レ倒自在轉。釋曰。 T2217_.59.0737c21: 迷因無體故無迷自在行者。世間木石等雖二 T2217_.59.0737c22: 復無體而爲二迷因一。若得レ無レ迷行則自在不 T2217_.59.0737c23: レ依二於他一。倒因無體故無倒自在轉者。如レ是 T2217_.59.0737c24: 依未轉時雖二復無體而爲二倒因一。若得レ轉時
T2217_.59.0737c27: 具二無性義一。二障未レ斷故爲二妄心所縁境一。故 T2217_.59.0737c28: 云二爲倒因一也。已轉依位二障斷故。能遍計 T2217_.59.0737c29: 妄心盡故。見道已上聖人離二二種相一自在行
T2217_.59.0738a03: 遍計依他無體無性義也。彼處者依他起處
T2217_.59.0738a06: 文唯明二遍計有無義一也。故釋云。有謂幻像事
T2217_.59.0738a09: 有等義一顯二依他非有似有一也。故合説文此幻 T2217_.59.0738a10: 即譬諸蘊一。是故當レ知虚妄分別有而非有文
T2217_.59.0738a13: 別一。能遍計依他也。故唯識疏云。虚妄分別 T2217_.59.0738a14: 有即有二三界虚妄心一也○即能分別。分別
T2217_.59.0738a17: 非有而有於二一法二義一爲顯三兩義無二偏頗一 T2217_.59.0738a18: 作二順逆釋一。例如二不生而生生而不生一矣。又 T2217_.59.0738a19: 義云。上一頌明二遍計情有理無義一故云二有而 T2217_.59.0738a20: 非有一也。有而言未二必似有一歟。又案二頌次第一。 T2217_.59.0738a21: 是事者指二上二迷彼事一故正是遍計也。後頌 T2217_.59.0738a22: 明二依他非有似有一故云二非有而有一。故結二後 T2217_.59.0738a23: 頌一云二此幻即譬諸蘊一也。是故已下文更述二兩 T2217_.59.0738a24: 頌意一也。又上是事言正變計兼依他歟。此幻 T2217_.59.0738a25: 事有二假實一故彼處文可レ通二依圓一歟。又虚妄 T2217_.59.0738a26: 分別言所執又彼所起故云レ爾歟。二義中前 T2217_.59.0738a27: 義順レ文歟。非有而有等而字起盡是顯二即レ無 T2217_.59.0738a28: 而有義一。故即似有假有義也。或人云。唯識等 T2217_.59.0738a29: 中或云二假有實無一或云二非有似有一。意少異。 T2217_.59.0738b01: 假有者依他當體虚假義也。實無者。守千師 T2217_.59.0738b02: 意云レ遮二遍計情有一也。是執空義也。指徴法 T2217_.59.0738b03: 師意虚假體云二實無一也。體空意也。又非有 T2217_.59.0738b04: 者非二圓成眞有一故云二非有一。似有者似二遍計 T2217_.59.0738b05: 情有一故云二似有一也 T2217_.59.0738b06: 如是有體與無體無二者。此文釋二頌第三句一 T2217_.59.0738b07: 也。彼論正文牒二後二句一明二此釋一。故由此下 T2217_.59.0738b08: 釋二第四句一也。但後頌第三句無體體無二是 T2217_.59.0738b09: 不二義分明。今頌不二義難レ得。然文點可 T2217_.59.0738b10: レ讀二有體與無而有也一。意云。有體與二無體一不
T2217_.59.0738b13: 蘊一。是故當知十字無レ之。何疏加レ之耶。答。本 T2217_.59.0738b14: 論中此間有二兩頌一。今疏虚妄分別以下文略 T2217_.59.0738b15: レ頌引レ釋。故論云。偈曰。説下有二二種光一而無中 T2217_.59.0738b16: 二光體上。是故説二色等有體即無體一。釋曰。説 T2217_.59.0738b17: 有二種光而光無二體者此顯二虚妄分別有 T2217_.59.0738b18: 而非有一。何以故。有者彼二光顯現故。非有者 T2217_.59.0738b19: 彼實體不可得故。是故説色等有體即無體 T2217_.59.0738b20: 者由二此義一故説二色等有體即是無體一。偈曰。 T2217_.59.0738b21: 無體非二無體一非二無體即體。是故説二色等無 T2217_.59.0738b22: 體體無二一。釋曰。無體非無體非無體即體者 T2217_.59.0738b23: 此顯二虚妄分別非有而有一。何以故。非有者 T2217_.59.0738b24: 彼二光無體。由レ無二實體一故。而有者彼二光 T2217_.59.0738b25: 非レ無體。由レ光顯現一故。説二色等無體體無二一 T2217_.59.0738b26: 者由二此義一故。故説二色等無體與レ體而無レ有
T2217_.59.0738c02: 行頌明二依他有無二義一也。此幻即譬諸蘊者。
T2217_.59.0738c07: 者依憑安在乎。頌幷釋中云二色等一。擧二色蘊一 T2217_.59.0738c08: 非レ等取餘四蘊乎。此非二依他五蘊一耶又上
T2217_.59.0738c11: 所レ引論文偏爲レ證二觀蘊阿頼耶知自性如幻 T2217_.59.0738c12: 等義一也。前後諸文顯二遍計一則引證成二無用一 T2217_.59.0738c13: 歟。疏中加二此幻即譬諸蘊句一良有レ以也。故 T2217_.59.0738c14: 引二彼論一畢釋云彼論明二觀察蘊阿頼耶了知
T2217_.59.0738c17: 幻事哉。定知諸蘊云二遍計一誤甚也。問。於二
T2217_.59.0738c23: 無二義一是遍計乎。故知二影者依他相・見二 T2217_.59.0738c24: 分。故無性攝論云。但法生時縁起力大即 T2217_.59.0738c25: 一體上有二二影生一。更互相望不即不離。諸心
T2217_.59.0738c28: 二分生一。即見相分別故不即。無下離二自體分一
T2217_.59.0739a06: 如レ是諸分別二實應二遠離一。又釋云。界謂自 T2217_.59.0739a07: 阿梨耶識種子。二光能取光所取光。此等分 T2217_.59.0739a08: 別界共二無明及諸餘惑故得二生起一○二實謂
T2217_.59.0739a11: 性一乎。又依他見・相二分云二能取所取歟。本 T2217_.59.0739a12: 文云レ光今所レ引改云レ影。處處文如レ此。唯識 T2217_.59.0739a13: 依他八喩中光影爲二一喩一。顯色十二光與レ影 T2217_.59.0739a14: 別也。今以レ影替レ光。其義是一歟 T2217_.59.0739a15: 能遮建立誹謗等者。鈔云。疏能遮建立等者。 T2217_.59.0739a16: 由二此有而非有非有而有有無不二一故能遮二 T2217_.59.0739a17: 彼二及小乘一故。言二建立一者應レ言二建立不建 T2217_.59.0739a18: 立一。前叙二外計一處云二建立淨不建立無淨一。計二 T2217_.59.0739a19: 建立一者。建立一切一依レ此修行。謂レ之爲レ淨。不 T2217_.59.0739a20: 建立者。謂此建立非二究竟法一。若無二建立一所 T2217_.59.0739a21: 謂無爲乃名二眞我一。謂一向都撥爲レ無即名レ誹
T2217_.59.0739a25: 謗一。既以二不二一遮二二乘一。有無可レ遮二外道一。何 T2217_.59.0739a26: 云二空穿鑿一乎。彼論正文云。問。體與二無體一何 T2217_.59.0739a27: 不二一向定説一而令三彼二無二差別一耶。偈曰。有 T2217_.59.0739a28: 邊爲レ遮レ立無邊爲レ遮レ謗。退レ大趣二小滅一。遮 T2217_.59.0739a29: レ彼亦如レ是。釋曰。如二其次第一。一爲レ遮二有邊一。 T2217_.59.0739b01: 二爲レ遮二無邊一。三爲レ遮レ趣二小乘寂滅一。是故 T2217_.59.0739b02: 不レ得二一向定説一。問。云何遮二有邊一。答。有邊 T2217_.59.0739b03: 爲遮立。此明下由二於無體一知二無體一故不レ應 T2217_.59.0739b04: レ安立有上。問。云何遮二無邊一。答。無邊爲遮 T2217_.59.0739b05: 謗。此明下由二於有體一知二世諦一故不レ應レ非謗 T2217_.59.0739b06: 無上。問。云何遮レ趣二小乘寂滅一。答。退大趣小 T2217_.59.0739b07: 滅遮彼亦如是此明下由二彼二無別一故不レ應丙
T2217_.59.0739b10: 故達二世諦實一。謂二之有體一。遮二外道無一。有無 T2217_.59.0739b11: 不二二諦是一故遮レ二乘厭二生死有一入中涅槃 T2217_.59.0739b12: 空上也。又云。彼二無別者非有非無中道故遮二 T2217_.59.0739b13: 外道邊空一也 T2217_.59.0739b14: 幻像及取幻等者。彼論中此偈前有二一偈幷 T2217_.59.0739b15: 釋一。故論云。偈曰。色識爲二迷因一。識識爲二迷體一。 T2217_.59.0739b16: 色識因レ無故識識體亦無。釋曰○彼所迷境 T2217_.59.0739b17: 名二色識一。彼能迷體名二非色識一○色識無故
T2217_.59.0739b25: 取所取者如レ次染依他見・相二分也。能觀所 T2217_.59.0739b26: 觀者淨依他相見二分也。此染淨能所治依 T2217_.59.0739b27: 他倶具二非有似有二義一故云二彼二雖無而二 T2217_.59.0739b28: 可得一也。又義云。幻像取幻是所執能取所取 T2217_.59.0739b29: 也。骨像取骨即觀心相見二分也。兩處彼二 T2217_.59.0739c01: 雖無而二可得者。所執情有理無義。觀心非 T2217_.59.0739c02: 有似有義也。文同義異矣。又義云。迷人者愚 T2217_.59.0739c03: 夫也。幻像取幻者所遍計境即依他相見也。 T2217_.59.0739c04: 迷故者能遍計妄心染分依他也。能取所取 T2217_.59.0739c05: 二事者遍計所執也。彼二等者。彼二者前依 T2217_.59.0739c06: 他二分也。而二者今遍計二取也。意云。彼 T2217_.59.0739c07: 依他相見雖レ無二遍計二取一由レ迷二彼二分一而
T2217_.59.0739c10: 執二取一故云二彼二雖無一。非レ無二觀心相見一故 T2217_.59.0739c11: 云二而二可得一也。已上三義中初義能治無 T2217_.59.0739c12: 漏心也。淨分依他故。故下文云。如是清淨法
T2217_.59.0739c17: 歟。唯識中云二四地修得菩提分法一故。又今 T2217_.59.0739c18: 文既云二清淨法一故。或又此文不レ違二前説一。地 T2217_.59.0739c19: 上位通二有漏心一故。又釋論宗中有漏信進等 T2217_.59.0739c20: 云二清淨法一故。後義可レ通二漏無漏一歟。問。無 T2217_.59.0739c21: 漏心帶二所執二取一耶。答。護法正義無漏心 T2217_.59.0739c22: 不レ帶二所執一也。但安惠意無漏心帶レ執也。約二 T2217_.59.0739c23: 正後智一有レ異。依二本宗一可レ決矣。今文既云二 T2217_.59.0739c24: 菩薩雖修行而無所得也一。順二護法義一矣。問。 T2217_.59.0739c25: 何所治中云二幻像等一能治中云二骨像等一耶。 T2217_.59.0739c26: 答。幻像有二假實一故。若約二所執一者是實幻像 T2217_.59.0739c27: 故。若約二染依他一者假幻事故。骨像是四念處 T2217_.59.0739c28: 等能治觀門不淨觀所縁境故。問。若爾何 T2217_.59.0739c29: 下文能治又云強幻王一乎。觀心又若有漏若 T2217_.59.0740a01: 無漏皆依他如幻體故。但本論正文云。釋二幻 T2217_.59.0740a02: 像及取幻等一行頌一畢。又有レ問更擧レ頌作 T2217_.59.0740a03: レ釋也。文云。問。此譬欲二何所顯一。頌曰。骨像
T2217_.59.0740a06: 觀所觀一歟 T2217_.59.0740a07: 如是觀已等者。觀義云指下自二離二及迷依一乃 T2217_.59.0740a08: 至二可得亦如是一文上云二如是觀已一也。謂觀蘊 T2217_.59.0740a09: 阿頼耶説相與二此論一符會故。私云。指二骨像 T2217_.59.0740a10: 及取幻等一行頌一也。既云二觀故亦説二一故。 T2217_.59.0740a11: 但引二離二及迷依等文一證二觀蘊阿頼耶一者。 T2217_.59.0740a12: 已前文レ爲二證頼耶三義一。觀義今文是也。故無 T2217_.59.0740a13: レ違耳。何法爲所治下義釋及本論有二何法爲 T2217_.59.0740a14: 能治五字一也 T2217_.59.0740a15: 迷法相者等者。論正文云。法迷相法迷相者
T2217_.59.0740a18: 義一故云二如是如是一歟。有非有又爾也。或體 T2217_.59.0740a19: 無體與二有非有一云二如是如是一歟。或能取所
T2217_.59.0740a24: 二字一歟 T2217_.59.0740a25: 謂諸佛所説念處等者。私云。擧二四念處一等 T2217_.59.0740a26: 取八解脱八勝處等無量法門一也。何以故下 T2217_.59.0740a27: 釋成能所治二義一。如諸凡夫等者明二所執情 T2217_.59.0740a28: 有義一即所治也。如諸佛説等者迷二所執理無 T2217_.59.0740a29: 義一即能治也。依二此文一則前所治幻像取幻所 T2217_.59.0740b01: 執能取所取歟。又約二下文云二如是清淨法能 T2217_.59.0740b02: 令染法盡一者似二染分依他一歟。彼宗明匠可二尋 T2217_.59.0740b03: 決一矣。觀抄義云。此文徴釋能治有無一也。謂 T2217_.59.0740b04: 凡夫於二念處教法等一作有解。諸佛於二所説一
T2217_.59.0740b07: 若通二有體一何致二示現入胎等有相之難一矣。 T2217_.59.0740b08: 況云二如諸佛所説一未二必取佛。四念處觀是 T2217_.59.0740b09: 有漏心故。凡夫能治觀亦屬二下文一。故知上凡 T2217_.59.0740b10: 夫所取者所治迷相也。又准下以三佛示二現八相一 T2217_.59.0740b11: 致難者。可レ通二無漏心一也。如二上辨一。就レ中依 T2217_.59.0740b12: 他如幻後得智境。未レ起二正後二智一。已前皆遍 T2217_.59.0740b13: 計分別攝歟。若爾凡夫位猶迷二如幻道理一歟」 T2217_.59.0740b14: 如是如是體故者。有二能觀所觀二事一故。云二 T2217_.59.0740b15: 如是如是一歟。如凡夫所取等者。擧二所治迷法一 T2217_.59.0740b16: 成二今能治觀歟。問。如是體無相者體無體二 T2217_.59.0740b17: 義歟。體即無相之義歟。答。今此一句頌若合二 T2217_.59.0740b18: 前生佛二文一者順レ初。若唯合二佛説無體一者 T2217_.59.0740b19: 會二後義一矣。擧二凡天所取一者爲レ顯二佛説一且 T2217_.59.0740b20: 示二所治一歟 T2217_.59.0740b21: 而佛世尊示現等者。或云。此文通二伏難一也。 T2217_.59.0740b22: 問。意云。如二諸佛所説一如レ是如レ是無體無相。 T2217_.59.0740b23: 何諸佛示現八相一耶。答。意云。然諸佛現二八 T2217_.59.0740b24: 相一。是離二所執相一後得智中現二身立等一故云二 T2217_.59.0740b25: 如是無相而影顯現一也。故唯識論第八云雖下 T2217_.59.0740b26: 似二所取能取相一現上而非二一切能遍計攝一。勿二 T2217_.59.0740b27: 無漏心亦有執故。如來後得應レ有レ執故。經
T2217_.59.0740c02: 佛下正致レ難也。前解意如是體無相者結成 T2217_.59.0740c03: 上意一也 T2217_.59.0740c04: 由此義故菩薩雖修行而無所得也者。疏家 T2217_.59.0740c05: 私釋成頌意一也。或以二釋論意釋成頌一也。彼 T2217_.59.0740c06: 論云。釋曰。譬如強幻王令餘幻王退者。彼能 T2217_.59.0740c07: 治淨法亦如二幻王一。由三能對治染法一得二増上一 T2217_.59.0740c08: 故。彼所治染法亦如二幻王一。由下於二境界一得中増 T2217_.59.0740c09: 上上故。如是清淨法能令染法盡者。如下彼強力 T2217_.59.0740c10: 幻王能令中餘幻王退一。菩薩亦爾。知二法如幻一
T2217_.59.0740c13: 而無所得一歟 T2217_.59.0740c14: 彼論明觀察蘊阿頼耶等者。問。莊嚴論中雖 T2217_.59.0740c15: レ明二三性眞實一。未レ云レ觀二頼耶一。又雖三幻事譬二 T2217_.59.0740c16: 分別性一。未レ類二頼耶自性一。何彼論所明如レ此 T2217_.59.0740c17: 指耶。答。三性即頼耶三義故。引二三性文一證下 T2217_.59.0740c18: 觀二頼耶一之義上也。況復彼論下説二求染污及 T2217_.59.0740c19: 清淨一云。偈曰。自界及二光癡共諸惑起如是 T2217_.59.0740c20: 諸分別二實應遠離。釋曰○自界謂自阿頼 T2217_.59.0740c21: 耶識種子。二光能取光所取光。此等分別界 T2217_.59.0740c22: 共二無明及諸餘惑一故得二生起一○二實謂所取
T2217_.59.0740c25: 耶一義上耶。又雖三所執喩二幻事一。又非三幻事不 T2217_.59.0740c26: レ譬二頼耶非有似有一。故上文云。此幻即譬二諸
T2217_.59.0741a02: 等體一但光顯現故。夢譬二外六入一。所受用塵體 T2217_.59.0741a03: 無レ有故。焔譬二心及心數法一。二法由レ起レ迷故。 T2217_.59.0741a04: 像復譬二内六入一。由二是宿業像一故。影復譬二外 T2217_.59.0741a05: 六入一。由二是内入影一内入増上起故。響譬二所 T2217_.59.0741a06: 説法一。法如レ響故。水月譬二依定法一。定則如レ水。 T2217_.59.0741a07: 法則如レ月。由二波證靜法顯現一故。化譬二菩薩
T2217_.59.0741a11: 非二能所相違一乎。指二此等義一云二此經符會一歟」 T2217_.59.0741a12: 當知陽炎等者。六喩中引二莊嚴文一成二頼耶如 T2217_.59.0741a13: 幻義一畢。餘五喩又莊嚴八喩中隨應引證又 T2217_.59.0741a14: 引二餘經論一釋二旋火輪乾闥婆城等一如二幻事一。
T2217_.59.0741a17: 二劫觀解有二勝劣一也。此三事猶帶レ拆法一者。 T2217_.59.0741a18: 有人云。世人見二芭蕉泡沫一時實謂レ有レ體。智 T2217_.59.0741a19: 人拆レ之令レ見之時知二無體一。故云二折法空一。陽 T2217_.59.0741a20: 炎等世人見時不レ拆即知二無體一故喩二體法
T2217_.59.0741a23: 人無我一意歟。故第三釋云。謂觀二唯蘊無我一
T2217_.59.0741a28: 法空一也。故知今意三喩是帶二拆空一之體空故
T2217_.59.0741b02: 生二衆泡。譬三行者自心能作二法界曼荼羅不思 T2217_.59.0741b03: 議變化一也。非レ取二拆空體空邊一。故經云。如二天 T2217_.59.0741b04: 降レ雨生レ泡。彼眞言悉地種種變化當レ知亦爾
T2217_.59.0741b07: 中有二如化一而不レ明二泡喩一。今此經譬意復殊
T2217_.59.0741b10: 二劫觀解待二第三劫一云二麁相一望二初劫一云二轉 T2217_.59.0741b11: 融一也。謂即心幻不レ及二不思識幻一。故云レ麁勝二
T2217_.59.0741b14: 轉融一也。故轉融中道位不レ論二即空麁相喩一
T2217_.59.0741b18: 捨體法幻炎二喩轉融故云レ爾也
T2217_.59.0741b21: 也。問。初劫但即空觀。未レ見下觀レ有畏二有所得一 T2217_.59.0741b22: 觀レ空畏レ堕中斷滅上耶。答。凡佛法觀空智惠因 T2217_.59.0741b23: 縁外無レ見レ空。所以見二縁生一觀二性空一謂二之即 T2217_.59.0741b24: 空觀一。故初劫無性空釋五蘊皆云二縁生無性一。
T2217_.59.0741c01: 者尋二思名義自性差別假有實無一如レ實遍知 T2217_.59.0741c02: 此四離レ識及識非有名二如實智一○此四位中 T2217_.59.0741c03: 猶於二現前一安立少物一謂二是唯識眞勝義性一。 T2217_.59.0741c04: 以二彼空有二相未除帶レ相觀心有二所得一故
T2217_.59.0741c07: 無之觀是有空觀門也。此觀未レ住二眞勝義 T2217_.59.0741c08: 性一云二未了自性等一也。然見道以上二智觀門 T2217_.59.0741c09: 是實證故。二空相不レ當レ心而悟入識相識性 T2217_.59.0741c10: 唯識一也。故見道位頌云。爾時住二唯識一離二二
T2217_.59.0741c18: 法二空相亦不當心一。非レ遮二初劫一耶。答。今字 T2217_.59.0741c19: 隨レ宜。何必同矣。於二一劫中一初後相望何失。 T2217_.59.0741c20: 又唯識觀雖レ待二加行觀一遮二初劫二空一無レ過。 T2217_.59.0741c21: 加行觀未レ離二彼相一故。故釋云。帶相觀心有二 T2217_.59.0741c22: 所得一故非三實安住眞唯識理一。彼相滅已方實 T2217_.59.0741c23: 安住今二空之相亦不當心者。彼相滅已 T2217_.59.0741c24: 方證安住意也。況初劫二空觀門非二有觀一。何 T2217_.59.0741c25: 云二不能盡理觀有一矣。若望二今心一而成下恐二斷 T2217_.59.0741c26: 滅一之義上上文即空觀屬二斷滅一矣。若與二初劫一 T2217_.59.0741c27: 言レ之誰云レ非二盡理觀一乎。故知非レ指二初劫觀 T2217_.59.0741c28: 門一也。又義。人空觀二是觀依圓有一人我自亡 T2217_.59.0741c29: 故可レ云二有觀一歟。然未レ知二五陰法本來涅槃一。 T2217_.59.0742a01: 故非二盡理一也。又觀二蘊即空一時斷二法倒一故云 T2217_.59.0742a02: レ空。然未二空相不可得一故非二盡理一也。非盡理 T2217_.59.0742a03: 者以二第二劫中道觀一降二初劫觀一之意也 T2217_.59.0742a04: 今以如幻等門照有空不二等者。唯識宗立二
T2217_.59.0742a09: 故離有離無則離言中道也。詮門離言倶非二 T2217_.59.0742a10: 偏有偏空一。故云二空有不二一歟。故唯識論第七 T2217_.59.0742a11: 云。我法非レ有空識非レ無。離有離無故契二中
T2217_.59.0742a14: レ有。寂然説レ空。是偏有偏空也。第二劫説二縁 T2217_.59.0742a15: 生中道一。故云二不二一也。又義云。有空觀門一 T2217_.59.0742a16: 念同時故云二空有不二一歟。唯識章云。由下無 T2217_.59.0742a17: 始來執二我法一爲レ有撥二事理一爲空故。此觀中 T2217_.59.0742a18: 遣者空觀對破有執一。存者有觀對遣空執一。今
T2217_.59.0742b04: 有一類二空有不二一歟。章謂要觀彼遍計所執者 T2217_.59.0742b05: 同一疏人法二空之相亦不當心一也。以二章空爲 T2217_.59.0742b06: 門故人於眞性一釋下疏眞入二法空一悟中唯識性上
T2217_.59.0742b09: 乃名眞入法空悟唯識性一者。有空不二者幻 T2217_.59.0742b10: 有空謂眞空。而此有空相性是異故不一。相 T2217_.59.0742b11: 性不離故不異。且約二不離一云二不二一也。故上 T2217_.59.0742b12: 文云二唯識無境體法難解之空即是麁相轉 T2217_.59.0742b13: 融一。唯識無境者幻有。難解之空者眞空。轉融 T2217_.59.0742b14: 者明二不二一。然帶二不一一故云二麁相一。人法二空 T2217_.59.0742b15: 者人法謂初二性。二空謂眞實性。三性妄假 T2217_.59.0742b16: 眞實有空諸相皆不レ當二於心一也。故下文結二 T2217_.59.0742b17: 此第二劫一云然上來原レ始要レ終。自發二一毫
T2217_.59.0742b23: 先年比以二高野山傳法會談義之次一草レ之畢 T2217_.59.0742b24: 文永十年春比託二理性院上野公一令二清書一 T2217_.59.0742b25: 畢 T2217_.59.0742b26: 同九月中旬拭二老眼一加點畢。披覽人必可下 T2217_.59.0742b27: 令レ訪二菩提一給上耳
T2217_.59.0742c01: T2217_.59.0742c02: T2217_.59.0742c03: T2217_.59.0742c04: 疏卷第二之五 T2217_.59.0742c05: 經云。祕密主彼如是捨無我等者。鈔云。疏捨 T2217_.59.0742c06: 無我心主等者。捨者離義。無我者謂前劫離 T2217_.59.0742c07: レ倒時有二法執當心。故以二五喩一達二諸法即空一。 T2217_.59.0742c08: 遣二彼法倒一。雖レ遣二其有一仍滯二空相一。今第二劫 T2217_.59.0742c09: 以二六喩一對治前劫即空一。既有去空亡方順二
T2217_.59.0742c12: 眞入法空悟唯識性義一。故云二故經云祕密主 T2217_.59.0742c13: 等一。不レ置二者字一也。宗家御意於第二劫中一有二 T2217_.59.0742c14: 他縁覺心二心一。引二前復次大乘行發無縁乘 T2217_.59.0742c15: 心等文一證二第六住心一。又引二今彼如是捨無我 T2217_.59.0742c16: 等文一證二第七住心一也。故知今經文更牒釋 T2217_.59.0742c17: 成二覺心乘義一也。更牒二經文一作レ釋時不レ置二者 T2217_.59.0742c18: 字一。疏前後例多。故字又屬二上段一也 問。案二經 T2217_.59.0742c19: 文起盡一。初大乘行發無縁乘心法無我性者。 T2217_.59.0742c20: 總標。何以故以下別説。如是知自心性下總 T2217_.59.0742c21: 結也。於二別説中一依二何以故徴問一設二答釋一。中 T2217_.59.0742c22: 初擧二古昔菩薩修行一成二三界唯心義一。後明下 T2217_.59.0742c23: 此唯心者捨二初劫即空無我一而成中縁生中道 T2217_.59.0742c24: 即心無我性上也。故云二彼如是等一。非レ指二上義一 T2217_.59.0742c25: 乎。故疏釋中初標二第二重法無我性一釋二二段 T2217_.59.0742c26: 文一畢云二更作一轉開明倍勝於前劫一。指二第二 T2217_.59.0742c27: 劫一望二初劫一云二一轉一。定知非レ有二二心勝劣一 T2217_.59.0742c28: 也。故六無畏中法無我無畏存二他縁覺心一。未 T2217_.59.0742c29: レ開二二重淺深一乎。又疏下擧二寶珠譬喩一示二修 T2217_.59.0743a01: 行次第一出二三重之心一盡二三劫之旨一。然第二重 T2217_.59.0743a02: 但擧二無縁乘一無レ示二覺心一。又疏第三擧二十六 T2217_.59.0743a03: 重阿闍梨一時。證寂然阿闍梨後擧二覺心不生 T2217_.59.0743a04: 阿闍梨一。不レ出二無縁乘心一。爰知無縁覺心一重 T2217_.59.0743a05: 心非二二種心一也。是以安然教時義第二難二大 T2217_.59.0743a06: 師意一云。經中觀蘊阿頼耶乃至心主自在覺 T2217_.59.0743a07: 自心本不生越二劫行文。義釋以二爲一種阿 T2217_.59.0743a08: 闍梨一亦攝二諸經八識三性三無性等一。此法相 T2217_.59.0743a09: 宗所用經論。而海和尚以二觀蘊阿頼耶等一名二 T2217_.59.0743a10: 無縁大乘心一攝二法相宗一。以二心主自在覺自心
T2217_.59.0743a13: 無我觀解。惑品又細妄執一種也。若惑智無二 T2217_.59.0743a14: 勝劣一。誰信二住心淺深一耶。況復大師所レ成色 T2217_.59.0743a15: 即是空諸法亦爾之義不レ超二他縁大乘之談一。 T2217_.59.0743a16: 他縁乘又言二如幻依他即圓成空理一故。若爾 T2217_.59.0743a17: 於二一文一義之中一何開二覺心不生之重一哉。 T2217_.59.0743a18: 如何。答。宗家依二大日經菩提心論一立二十住 T2217_.59.0743a19: 心一。非レ無二起盡一也。其中於二第二劫一開二二心一。 T2217_.59.0743a20: 經疏起盡明鏡也。謂他縁心文説二觀蘊阿頼 T2217_.59.0743a21: 耶知自性等一明二業種生有爲識一。是則法相所 T2217_.59.0743a22: 明眞異熟識也。故疏云二知自性一者明二蘊阿頼
T2217_.59.0743a25: 法藏章云。若依レ始教一。於二阿頼耶一但得二一分
T2217_.59.0743a28: 如來藏眞識一也。此宗以二無爲眞理一爲二第八一。 T2217_.59.0743a29: 故云二心本不生一。又此心理與二七轉妄心一和合 T2217_.59.0743b01: 非レ一非レ異故云二心主自在一也。故嘉祥勝鬘寶 T2217_.59.0743b02: 崛云。佛性與二六七妄心一和合生時不レ可下眞 T2217_.59.0743b03: 外求レ妄妄外求眞。故言二不異一。而妄盡眞顯
T2217_.59.0743b06: 又有經説云。是故七識有生有滅。如來藏者
T2217_.59.0743b19: 既遣レ境遺レ智。所以如レ滯二有無一。又許二有爲智 T2217_.59.0743b20: 體一故心不レ免二罣礙一。今覺心乘境智皆亡。何 T2217_.59.0743b21: 智滯二有無一。自心即如。寧心有二罣礙一乎。既悟二 T2217_.59.0743b22: 境智倶眞空而凝然不生一故立二覺心不生稱一
T2217_.59.0743b25: 向記。故不レ可レ説二是本性常一。許二從レ因生一説二
T2217_.59.0743c02: 但至レ難者經疏了簡レ不レ可然。其故二段文 T2217_.59.0743c03: 各有二標釋一。總合成二標釋等義一耶。所以二段 T2217_.59.0743c04: 各總説初置二祕密主言一。又各別説初存二何以 T2217_.59.0743c05: 故句一。故疏中二段文各別牒釋。若爾覺心文 T2217_.59.0743c06: 義既全別。何致二二心無別難一乎。次彼如是 T2217_.59.0743c07: 者。彼者指二覺心乘行者一也捨無我者今此心 T2217_.59.0743c08: 捨二他縁心法無我一故云レ爾也意云。如下彼他 T2217_.59.0743c09: 縁乘行人捨二即空法無我一觀中即心法無我上。覺 T2217_.59.0743c10: 心行人捨二蘊頼耶無我一證中覺心不生無我上。故 T2217_.59.0743c11: 云二彼如是一也。又一轉開明者應レ有二多意一。二 T2217_.59.0743c12: 心雖レ異第二一劫故且云二一轉一也。非レ無二 T2217_.59.0743c13: 心淺深一矣。又云。他縁心既勝二初劫一。覺心更勝 T2217_.59.0743c14: 故云二倍勝一也。又云。於二第二劫中一二心相望 T2217_.59.0743c15: 覺心勝二他縁一故云二一轉一。彌成二覺心別重一也。 T2217_.59.0743c16: 他縁半劫云二前劫一。例如レ望二前二劫中一道 T2217_.59.0743c17: 心二耳。六無畏文者開合隨レ宜。彼法無我義 T2217_.59.0743c18: 同故雖レ立二一種無畏一。非レ不レ存二二心別一。例如下 T2217_.59.0743c19: 第二第三劫同雖二所知障一有中細極異上矣。又 T2217_.59.0743c20: 如三寂然智法無我爲二第二劫所離一矣。又寶珠 T2217_.59.0743c21: 譬文幷深行阿闍梨説者擧レ一顯レ一。或又開 T2217_.59.0743c22: 合隨レ宜歟。故寶珠譬三重心中不レ示二寂然一。 T2217_.59.0743c23: 十六重中彼爲二一重一。故知出沒隨レ宜歟。況 T2217_.59.0743c24: 復十六重中前六重是六無畏也。然六無畏 T2217_.59.0743c25: 第五無縁覺心倶擧。故擧二他縁一攝二覺心一也。 T2217_.59.0743c26: 若安然不レ分二二心淺深一唯爲二法相一重一。三 T2217_.59.0743c27: 論宗是三劫不攝法門歟。如何。恐不レ合二疏 T2217_.59.0743c28: 意一者歟。又至二惑智倶一重一者法門廢立非 T2217_.59.0743c29: レ一。三劫相望時雖三惑智同爲二一種一。住心對 T2217_.59.0744a01: 辨日非三斷證是無二二重一。例如下麁妄執中或
T2217_.59.0744a05: 言獨覺心之談永超二他縁一也。其故法相家遣 T2217_.59.0744a06: 相證性觀門前都雖レ遣二依他之假相一。能觀正 T2217_.59.0744a07: 智尚留二眞空外一存レ體。既有爲無爲各別境智 T2217_.59.0744a08: 不レ混。豈會二諸法亦爾之詞一乎。覺心乘起二實 T2217_.59.0744a09: 智一見二中道理一時萬法皆歸二眞空一。自心即如 T2217_.59.0744a10: 也。何物不レ爾。故云二諸法亦爾一也。故大師叙二
T2217_.59.0744a13: 以何者。疏第三云。如下説二觀蘊阿頼耶覺自
T2217_.59.0744a16: 寶性勝鬘等義レ證二覺心義一爲二勝劣二心明 T2217_.59.0744a17: 證一乎。又經疏文起盡未三必見二二重一。所以彼 T2217_.59.0744a18: 如是者彼指二上所レ擧法一。猶如二彼出世間心及 T2217_.59.0744a19: 彼離違順八心一何指二未レ擧之法乎。故知彼
T2217_.59.0744a22: 二一故云下不レ滯二有無一等上也。又第八識是種子 T2217_.59.0744a23: 識能成二流轉還滅一故。經云二心王自在一疏云二 T2217_.59.0744a24: 所爲妙業隨意能成一也。又心本不生者識相 T2217_.59.0744a25: 識性雖識中約二識性邊一云レ爾。故上文云二眞 T2217_.59.0744a26: 入法空悟唯識性。即此意也。故知他縁覺心 T2217_.59.0744a27: 文言雖レ異義理是一。依レ之第三劫釋云。前劫 T2217_.59.0744a28: 悟二萬法唯心心外無法。今觀二此心即是如來
T2217_.59.0744b02: 第三劫淺深一何異耶。故疏第三立二三種幻一 T2217_.59.0744b03: 中。第二劫但名二即心幻一。又萬法唯心意哉。如 T2217_.59.0744b04: 何。答。二心勝劣如二先成一矣。所以深密唯識 T2217_.59.0744b05: 勝鬘寶性等經論性相二宗依據顯密一同之 T2217_.59.0744b06: 掟權實二宗之理也。疏家引憑非レ無二所由一。宗 T2217_.59.0744b07: 家釋義甚有二深意一者歟。是以唯識論第三引二 T2217_.59.0744b08: 大乘阿毘達磨經一云。無始時來界一切法等
T2217_.59.0744b20: 論宗所依。何不レ解二其義乎。故云二即攝八識 T2217_.59.0744b21: 三性等一。意疏第二且約二他縁乘一故至二第三
T2217_.59.0744b26: 經一。今云二諸經一。故通二性相二宗經一説二八識三
T2217_.59.0744b29: 依經論別擧一故。或又上雖レ擧二他縁覺心一下 T2217_.59.0744c01: 且約二他縁一云二八識三無性一也。何分二八識三 T2217_.59.0744c02: 無性一成二二宗義一。三無性專出二深密唯識一故。 T2217_.59.0744c03: 又他縁乘意雖二空有不二一三性終別即滯二有 T2217_.59.0744c04: 無一。雖二理智平等一心境不レ混。豈無一罣礙一乎。或 T2217_.59.0744c05: 云。三論家雖二煩惱性空即眞理一未レ云二眞如
T2217_.59.0744c12: 爲不思議常不思議無常故云二不滯有無心無 T2217_.59.0744c13: 罣礙所爲妙業隨意能成一也。依レ之大乘玄二 T2217_.59.0744c14: 智義云。眞故無レ有雖レ無而有。即是不レ動二眞 T2217_.59.0744c15: 際一而建立諸法一。俗故無レ無雖有而無。是不
T2217_.59.0744c18: 不レ累二於有一故不レ常。不レ滯二於無故非レ斷即
T2217_.59.0744c21: 他縁心一指二覺心一云二彼如是一也。例如下對二今大 T2217_.59.0744c22: 乘行一云中如彼往昔等上矣。又至二第三劫文釋一 T2217_.59.0744c23: 者。唯心言雖レ同事理心異故。又自然智心不 T2217_.59.0744c24: 生文似レ同意是異。覺心乘雖レ許二眞妄和合一。
T2217_.59.0744c29: 爾也。故彼具釋云。今觀二此心一即是如來自然
T2217_.59.0745a04: 心主即心王也等者。今此文中有レ二。初釋二 T2217_.59.0745a05: 心主自在文一。後心王猶如下釋二覺自心本不 T2217_.59.0745a06: 生句一也。以不滯有無等者光明山義云。前無 T2217_.59.0745a07: 縁乘心纔雖レ空二境界一尚存二能證之心智一。故 T2217_.59.0745a08: 猶如レ滯二有無一。又許二有爲智體一故心不レ免二罣 T2217_.59.0745a09: 礙一。今至二覺心乘一境智皆亡。何智滯二有無一。自 T2217_.59.0745a10: 心即如。寧心有二罣礙一乎。既悟二境智倶眞空 T2217_.59.0745a11: 而凝然不生一。約二此心本眞空之義一更立二覺心
T2217_.59.0745a14: レ有不明。復見レ空未レ盡。今以二如幻等門一照二
T2217_.59.0745a17: 耶。況復如レ所レ成者第三劫觀解也。故下文 T2217_.59.0745a18: 云。前劫悟二萬法唯心一。今觀二此心一以二心實相
T2217_.59.0745a21: 第三劫境智一倶實相談何異乎。答。私云。望 T2217_.59.0745a22: 第三劫一時雖レ云二唯萬法唯心一重一。於二第二 T2217_.59.0745a23: 劫内一細論日非レ無二淺深一。事理心異心本不生 T2217_.59.0745a24: 義唯局二覺心一。故心體自如義與二他縁一異。故 T2217_.59.0745a25: 宗家以二菩提心論心體自如不見心身之文一 T2217_.59.0745a26: 證二此心一矣。但至レ難者覺心乘雖二心體自如一 T2217_.59.0745a27: 未レ談二心外影像自如一。故云二漸入阿字一。未レ云二 T2217_.59.0745a28: 皆入阿字一。故下第三劫釋云。以二心如是故 T2217_.59.0745a29: 諸法亦如レ是。根塵皆入二阿字門一。影像不レ出二
T2217_.59.0745b03: 心乘意談二眞如縁起義一耶。答。木幡義云。雖
T2217_.59.0745b11: 常一義也。又至二智論文一者彼論次下云。無爲
T2217_.59.0745b14: 心王猶如池水性本清淨等者。或云二心王一者 T2217_.59.0745b15: 第八識。心數者七轉識也。下水波喩准二楞伽 T2217_.59.0745b16: 藏海識浪之文一。故七轉云二心數一。是性相分レ岐 T2217_.59.0745b17: 故。或云。心王者八識心王也。心數者貪等也。
T2217_.59.0745b20: 證文一故。又八識倶常住者違二楞伽等文一。故又 T2217_.59.0745b21: 違二嘉祥等釋一。故釋論攝相歸性意也。故勝鬘
T2217_.59.0745b24: 自性清淨而客塵煩惱上煩惱所染レ不思議
T2217_.59.0745b27: 客塵者經客塵煩惱等也。即七轉相應貪等 T2217_.59.0745b28: 煩惱也。又准二下文一者亦有二境界風無二塵染一。 T2217_.59.0745b29: 前後兩段影略互顯矣。意云。第八識本覺心 T2217_.59.0745c01: 水依二境風一動。是所縁縛也。數塵被レ染。即相 T2217_.59.0745c02: 應縛也。自性清淨心依二相應所縁二縛而成二
T2217_.59.0745c05: 之池水本淨一。七轉離垢清淨故喩二之客塵清 T2217_.59.0745c06: 淨一。七轉離垢清淨即歸二第八自性清淨一。無二 T2217_.59.0745c07: 別體一故。云證二此性淨一時覺二心本不生一也。故 T2217_.59.0745c08: 大師叙二此心一云。心王自在得二本性之水一。心
T2217_.59.0745c12: 有二相性一。性喩レ水相譬レ波。心數類二客塵一故云二
T2217_.59.0745c17: 經疏起盡一壞二總別二段一。何以故已下牒二經別 T2217_.59.0745c18: 説文一。疏作レ釋。依レ無二者字一經文濫二疏釋一歟。 T2217_.59.0745c19: 所謂何以故至二不可得故一。是牒二經文一也。故 T2217_.59.0745c20: 經具文云。何以故。祕密主心前後際不可得
T2217_.59.0745c23: 説中心王亦復如是者合二上海水一。無前後際 T2217_.59.0745c24: 以前後際斷者先釋三心王離二起滅一也雖復遇 T2217_.59.0745c25: 境界風從縁起滅者第八眞識縁二六塵一成二七 T2217_.59.0745c26: 轉妄心一義也。合二上波浪以從縁起故即是先 T2217_.59.0745c27: 無後無文一也。譬中但擧二識浪合中偏説二境 T2217_.59.0745c28: 風一。互顯而譬合周備矣。故知以二七轉識一類二波 T2217_.59.0745c29: 浪一也。而心性常無生滅者合二上而水性以下 T2217_.59.0746a01: 文一。第八心體隨二境界縁一轉作二七轉妄心一。心
T2217_.59.0746a04: 常住。境界風所轉種種諸識浪騰躍而轉生。 T2217_.59.0746a05: 如下海水起二波浪一非レ異非中不異上。佛性亦爾。心 T2217_.59.0746a06: 倶和合亦非異非不異。如レ是一切。故知眞妄
T2217_.59.0746a09: 而妄盡眞顯故言二非不異一。亦可在レ縁常靜故
T2217_.59.0746a13: 下又似二疏而水性不爾以下文一。合文亦爾也。 T2217_.59.0746a14: 斯則明二妄盡眞顯波滅水存義一也。但正釋順二 T2217_.59.0746a15: 譬説一。亦可釋會二合説一耳。又法藏釋云。經云。 T2217_.59.0746a16: 如來藏者不レ在二阿梨耶中一。是故七識有レ生有 T2217_.59.0746a17: レ滅。如來藏者不生不滅。解云。此中唯生滅是 T2217_.59.0746a18: 七識。唯不生滅是如來藏。二義既分遂使三梨 T2217_.59.0746a19: 耶無一別自體一。故云二不在中一。此約二不一義一説 T2217_.59.0746a20: 非レ謂レ不二和合一。何以故。此中如來藏不生滅 T2217_.59.0746a21: 即七識之不生滅故。與二自生滅一不一也。七 T2217_.59.0746a22: 識生滅即如來藏不生滅故。與二自不生滅一亦
T2217_.59.0746a25: 八云。行陀羅尼菩薩聞二是阿字一即時入二一切
T2217_.59.0746a28: 字一無生門一。故經云。四十二字皆歸二阿字一也
T2217_.59.0746b02: 初門。故云二漸入一歟。故上文云心王自在即是
T2217_.59.0746b08: 義一對三第七但約二心本不生一。第八根塵亦入二 T2217_.59.0746b09: 阿字不生一故云二皆入一。若望二眞言一猶是應二漸 T2217_.59.0746b10: 入義一歟 T2217_.59.0746b11: 塵沙上煩惱等者。第二劫細妄執唯約二法執 T2217_.59.0746b12: 所知障故云二塵沙等也。故起信論云。過恒 T2217_.59.0746b13: 沙等上煩惱依二無明一起二差別一。我見愛染煩惱
T2217_.59.0746b20: 僞衆生。不思議變易死者謂阿羅漢辟支佛
T2217_.59.0746b25: 自在菩薩爲レ證二如來功徳法身第一彼岸一有二 T2217_.59.0746b26: 四種障一。何等爲レ四。一者縁相。一者因相。三 T2217_.59.0746b27: 生相。四壞相縁相者。謂無明住地。即此無明 T2217_.59.0746b28: 住地與レ行作二縁如二無明縁行一。無明住地縁亦 T2217_.59.0746b29: 如レ是故。因相者。謂無明住地縁行。即此無 T2217_.59.0746c01: 明住地縁爲レ因。如二行縁識一。無漏業縁亦如 T2217_.59.0746c02: レ是故。生相者。謂無明住地縁依二無漏業因一 T2217_.59.0746c03: 生二三種意生身一。如下四種取縁依二有漏業因一而 T2217_.59.0746c04: 生中三界上。三種意生身生亦如レ是故。壞相者。 T2217_.59.0746c05: 謂三種意生身縁不可思議變易死。如下依二生 T2217_.59.0746c06: 縁一故有中老死上。三種意生身縁不可思議變易
T2217_.59.0746c09: 有二四種怨障一。由二此四怨障一故不レ得二如來法
T2217_.59.0746c25: 性論曰二四怨障一。寶性論云二四種障一。如レ文 T2217_.59.0746c26: 可レ知耳。問。引二勝鬘・寶性等無爲生死義一證二 T2217_.59.0746c27: 何義一耶。答。光明山義云。謂覺二眞如不生時 T2217_.59.0746c28: 知二此眞心所變之妄法變易生死因縁所生 T2217_.59.0746c29: 皆生滅法一也。今且明二祕宗義一故此中彼法 T2217_.59.0747a01: 不詳説一耳。或又勝鬘所説無爲生死者實是
T2217_.59.0747a04: 隨レ縁起滅上而心性常無二生滅一。覺二此心本不
T2217_.59.0747a07: 念雜起見二心性不生一者至二界外變易位一方始 T2217_.59.0747a08: 發二此皆一。界内分段生之中惠解麁淺故。纔雖 T2217_.59.0747a09: レ聞二其理一未レ預二證見之分一。故覺心不生之心 T2217_.59.0747a10: 於變易分齊一談レ之。所以取二勝鬘變易生死 T2217_.59.0747a11: 七識生滅如來藏識不生不滅之説一爲二此宗 T2217_.59.0747a12: 所依一也。寶性論等中説二三種意生身一引爲二
T2217_.59.0747a15: 下文中世間八心云二一毫善。故覺心云レ終。第 T2217_.59.0747a16: 二劫滿故。又義云。第二心乃至第九心云二始 T2217_.59.0747a17: 終歟。又義云。第一乃至第九云二始終一。故大
T2217_.59.0747a20: 心外之垢一。非下九種心拂二外塵一之義上乎。又大 T2217_.59.0747a21: 師釋云。九種住心無レ自性一。轉深轉妙皆是因
T2217_.59.0747a27: 本熏習之力一故即自心中厭二生死苦一求二涅槃
T2217_.59.0747b01: 超度人法有無二障者。唯識章云。由下無始來 T2217_.59.0747b02: 執二我法一爲レ有撥二事理一爲空故。此觀中遣者
T2217_.59.0747b09: 法有無二障一歟。或又我法二種倶情有理無 T2217_.59.0747b10: 法故云レ爾歟 T2217_.59.0747b11: 尚未開此心中祕密等者。有二多意一。或云。但第 T2217_.59.0747b12: 八心云二祕密不思議事一也。覺心一道續生次
T2217_.59.0747b21: 宗一故云二心中祕密一也。故從此已後方乃説之
T2217_.59.0747b24: 也。顯密雖レ異理祕密義同故。所謂理祕密是 T2217_.59.0747b25: 意地觀門故云二心中祕密一也。況復非レ無二文
T2217_.59.0747b28: 遠之身寂光海會一。乃至不退諸菩薩亦復不
T2217_.59.0747c08: 覺心已後云レ内。疏第三云。即是無縁乘心法
T2217_.59.0747c13: 開題云。空性等虚空融二境智一而知二一實一。然
T2217_.59.0747c20: 地玄隔。具如二即身義抄一。然三義中第三爲レ勝。
T2217_.59.0747c23: 中一矣。但大師釋疏家宗家影略互顯歟 T2217_.59.0747c24: 常情各翫先習等者。如常顯乘云二常情及先 T2217_.59.0747c25: 習一也。微妙者眞言也。今約二迂迴行者一作二如 T2217_.59.0747c26: レ此説一歟 T2217_.59.0747c27: 眞言門修行菩薩行等者。疏釋云。先歎二其功
T2217_.59.0748a07: 諸菩薩句經釋全同矣。次若見此心明道時 T2217_.59.0748a08: 者釋二經具修諸行一也。經云。此菩薩淨菩提心
T2217_.59.0748a13: 具修諸行一也。淨菩提心法明道名異義同故。
T2217_.59.0748a23: 八九十三種住心功徳一。將如何。答。重譽義云。 T2217_.59.0748a24: 經説二第二劫覺心不生一畢次文云二眞言門修 T2217_.59.0748a25: 行菩薩行一。故祕密外有二一道極無一不レ許也。今 T2217_.59.0748a26: 經以二一道極無二心一雖下唯關二眞言行一隱不 T2217_.59.0748a27: 説二顯教所談一。以レ實言レ之顯教亦有故。大師
T2217_.59.0748b02: 義一。即一道極無是也。若據二大師御心一。從レ此 T2217_.59.0748b03: 下三箇住心也。然約二本經文一者。總標二彼三
T2217_.59.0748b07: 範義云。今眞言門菩薩者唯第十心眞言行 T2217_.59.0748b08: 菩薩也。然前二劫中雖レ有一顯密二人一。望二第 T2217_.59.0748b09: 十心一疎遠故。顯爲レ表密爲レ裏。此第三劫雖 T2217_.59.0748b10: レ有二三箇心一。隣二第十一妄執盡處故。密爲レ表顯
T2217_.59.0748b13: 第十唯密也。若眞言行者住心八九則三心倶 T2217_.59.0748b14: 歎レ之。若指二如常佛華法華一者但可レ歎二第十一
T2217_.59.0748b17: 大師證二淺略義一故。若爾歎徳總句正歎二如常 T2217_.59.0748b18: 佛華法華一。兼可レ歎二祕密一乎。故知上諸義皆不 T2217_.59.0748b19: レ會二文理一。如何 答。上所レ擧古徳義皆有二其理一。 T2217_.59.0748b20: 取捨任レ意矣。私云。於二此經文一疏家作二二釋一。 T2217_.59.0748b21: 先釋意經文擧二顯乘僧祇之功徳一示二眞言行 T2217_.59.0748b22: 者之頓成一也。故疏意云。此教餘教相對而明下 T2217_.59.0748b23: 此教菩薩直以二眞言一爲レ乘見二心明道一時餘教 T2217_.59.0748b24: 菩薩僧祇福智自然具足義上也。故疏云。歎二入
T2217_.59.0748b28: 劫通二三種心一也。又復次釋意今一段經文唯 T2217_.59.0748b29: 局二第十一無三雜擧顯乘一。無量那由他劫者眞 T2217_.59.0748c01: 言行者所度妄執也。或眞言行者自證滿已 T2217_.59.0748c02: 果後化他經二僧祇一故也。故復次釋法譬各置二 T2217_.59.0748c03: 雖未言一顯二眞言行者終可レ經劫數一也。故知二 T2217_.59.0748c04: 義雖レ異倶唯歎二眞言行者徳一也。難云。凡經 T2217_.59.0748c05: 疏意三劫顯乘爲レ本十地密宗爲レ要。大師十 T2217_.59.0748c06: 住心又此意也。若如二所立一者。第三劫唯密行 T2217_.59.0748c07: 非二顯乘一耶。答。於二第三劫中一有二三箇住心一。總 T2217_.59.0748c08: 標句但説二眞言行一別釋文明二如常八九一也。 T2217_.59.0748c09: 大師三種住心引證分明故。所謂爲レ歎眞言 T2217_.59.0748c10: 行徳一擧二所對顯乘一也。所謂已下別説委釋 T2217_.59.0748c11: 成所對顯乘義一顯二八九淺深一也。所謂經中總 T2217_.59.0748c12: 標句所對顯乘三乘一乘中未レ聞二何教一。故今
T2217_.59.0748c15: 文明二第十一。所謂以下八九説文。三段各別也。
T2217_.59.0748c19: 在世一耳。但眞言行者雖レ可レ居二三劫後一。初擧 T2217_.59.0748c20: 者第三劫是隣二第十心一同二眞言初門一故。第 T2217_.59.0748c21: 三劫初殊歎二眞言行者徳一爲レ令下佛華法華見 T2217_.59.0748c22: 聞者於二祕密一生中信樂尊重心上也。故疏云。欲
T2217_.59.0748c25: 爾他縁覺心眞諦廢詮第一義離言又同二眞 T2217_.59.0748c26: 言初門一。何於二第二劫初一無二此句一乎。答。眞言 T2217_.59.0748c27: 立教有二二意一。横二教對辨竪十住心續生也。 T2217_.59.0748c28: 十住心轉生迂迴行者從顯一乘一必迴入眞 T2217_.59.0748c29: 言一也。三妄盡處故例如二彼華嚴宗中迴小入 T2217_.59.0749a01: 大迴三入一一也。故香象釋云。謂諸二乘以二 T2217_.59.0749a02: 根鈍一故。要先迴二入共教大乘一捨二二乘名一得二
T2217_.59.0749a06: 警誘一故起二他縁大乘心一。他縁大乘人願二最勝 T2217_.59.0749a07: 果一故起二覺心不生心一。覺心不生人無二自性一 T2217_.59.0749a08: 故起二一道如實心一。一道如實人蒙二諸佛驚覺一 T2217_.59.0749a09: 故發二極無自性心一。極無自性人願二究竟最勝
T2217_.59.0749a12: 意一三乘教又直入二眞言一歟。例如四彼華嚴清
T2217_.59.0749a18: 歎二第十一也。又義云。於二眞言行一有二淺略深祕 T2217_.59.0749a19: 二義一。深祕行下十地文是也。故准二金剛頂十
T2217_.59.0749a22: 各自乘爲レ極。密遠期二祕密莊嚴一。如レ次總句 T2217_.59.0749a23: 中餘教此教類二舟車神通一是也。所謂已下文 T2217_.59.0749a24: 雙釋顯密二義一。十住心中淺略亦有二二義一 T2217_.59.0749a25: 故。大師引二此文一證二八九心一也。故疏中釋二第 T2217_.59.0749a26: 八第九文一云二行者一。非二眞言行者一乎。故知淺 T2217_.59.0749a27: 略門顯密雖レ異倶一心觀解非二深祕三密行一 T2217_.59.0749a28: 故云二淺略一耳 T2217_.59.0749a29: 欲明超第三劫之心等者。於二今經文一有二二 T2217_.59.0749b01: 意一。謂或八九十三心皆爲レ欲レ顯下超二第三劫一 T2217_.59.0749b02: 之心上也。或三心中遲速相對歎密行菩薩徳一。 T2217_.59.0749b03: 而爲レ欲レ令三未來見聞者生二信重心一故。先歎二
T2217_.59.0749b06: 當機一衆一。何云二未來機一乎。答。今此會中無二 T2217_.59.0749b07: 正被教因人一故約二未來人一也。故聖位經云。
T2217_.59.0749b11: 如餘教中菩薩行於方便對治道等者。疏第 T2217_.59.0749b12: 一云。如二餘乘菩薩一志求無上菩提一種種勤 T2217_.59.0749b13: 苦不レ惜二身命一經二無數阿僧祇劫一或有二成佛一 T2217_.59.0749b14: 或不二成佛一者。今此眞言門菩薩若能不レ虧二 T2217_.59.0749b15: 法則一方便修行乃至於二此生中一逮見無盡莊 T2217_.59.0749b16: 嚴加持境界一。非二但現前而已一。若欲三超昇佛
T2217_.59.0749b26: 皆經レ之矣。問。若經二十地一何言レ不レ歴二劫數一。 T2217_.59.0749b27: 答。雖レ經二十地一而不下相似餘教菩薩種種苦 T2217_.59.0749b28: 行不レ惜二身命一如レ是經歴阿僧祇劫一或有二成
T2217_.59.0749c02: 好一後雜二諸惡一。時時生レ念。我求二佛道一以二諸功 T2217_.59.0749c03: 徳一迴向阿耨多羅三藐三菩提一。是人久久無
T2217_.59.0749c06: 劫一之後證二二空眞如中道一。此即寂然界心他 T2217_.59.0749c07: 縁大乘覺心不生所證也。若今宗菩薩以二眞 T2217_.59.0749c08: 言一爲二所乘一入二菩薩十信位一之後。極速人一 T2217_.59.0749c09: 生證二淨菩提心一。但顯教菩薩無量劫證眞如一 T2217_.59.0749c10: 與三祕密教菩薩一生入二淨菩提心一同是初地 T2217_.59.0749c11: 位也。故云。至到之處雖二則無レ異而所乘法有
T2217_.59.0749c14: 云。五祕密文顯教者他縁覺心也。彼宗經二三 T2217_.59.0749c15: 僧祇一故。私云。疏及經顯教對治道者通二三乘 T2217_.59.0749c16: 一乘一。對二祕宗故。又譬中舟車神通同度二五 T2217_.59.0749c17: 百由一旬二到初地寶所一故。度二五百由旬一舟車 T2217_.59.0749c18: 豈唯三乘耶。故五百由旬出二法華中一。又大師
T2217_.59.0749c21: 唯二六七心一也。但至二五祕經文一者一僧祇福智 T2217_.59.0749c22: 者度二第三劫一所レ得福智也。故指二第三劫一云二
T2217_.59.0749c25: 非二三乘教所經三祇一也。彼三祇大經第二劫 T2217_.59.0749c26: 攝故。又義。餘教對治道者但指二天台華嚴一 T2217_.59.0749c27: 也。謂第三劫有二三心一中顯密相對明二遲速一 T2217_.59.0749c28: 也。既云二舟車神通至到一處一。第二劫三乘何 T2217_.59.0749c29: 不レ度二極細一而到二初地寶所一乎。就レ中五百由 T2217_.59.0750a01: 句譬專法華華嚴所用也。況復大師釋二今經 T2217_.59.0750a02: 文一云。問。抑今無數劫者三劫之中何劫。答。
T2217_.59.0750a05: 三乘談。爾何。答。顯密相對時設雖二一乘一何 T2217_.59.0750a06: 不レ屬二僧祇一。告成三大爲限釋無二異論一歟。況
T2217_.59.0750a09: レ得レ至二菩提一或不レ至人也。又依二前義一或至是 T2217_.59.0750a10: 一乘或不至三乘。第二劫故。又或云。五百由 T2217_.59.0750a11: 旬中三百由旬度二三界一義。二百由旬度二二乘 T2217_.59.0750a12: 菩薩一之義。寶處是一乘也。約二迴三入一機一 T2217_.59.0750a13: 云二至到一處一歟。若爾僧祇對治道是唯三乘
T2217_.59.0750a18: 因。皆是地前也。第十即果。即地上也。竪論二 T2217_.59.0750a19: 次第淺深一皆是眞言地前行相也。横觀二智智
T2217_.59.0750a22: 眞言不共談也。智智平等無二淺深一故。皆眞言 T2217_.59.0750a23: 十地具徳不レ論二地前一歟。故疏第三云。又令三
T2217_.59.0750a26: 心平等上無二勝劣之想一輒從二一門一而入皆見二
T2217_.59.0750b10: 故 T2217_.59.0750b11: 得達五百由旬者。法華經第三云。譬如五百 T2217_.59.0750b12: 由旬險難惡道曠絶無レ人怖畏之處。若有二多 T2217_.59.0750b13: 衆一欲下過二此道一至中珍寶處上。我等疲極今欲二退 T2217_.59.0750b14: 還一。導師方便過二三百由旬一化作一城一可レ隨二
T2217_.59.0750b17: 是表二三界二乘一也。三百由旬化城者越二三界一 T2217_.59.0750b18: 住二二乘果一也。過二二百由旬一到二寶處一是改二二 T2217_.59.0750b19: 乘心一入二一乘一義也。天台嘉祥等釋可レ見 T2217_.59.0750b20: 及至到之處雖則無異者。或云。以開會意一 T2217_.59.0750b21: 云二至到無異一也。故疏第一云。究竟同歸本
T2217_.59.0750b24: 寶一。故云二至到一處一也。故下文云。而獲レ寶終
T2217_.59.0750b27: 提心有二遮表一。顯乘極果寄二當密宗遮情一。故
T2217_.59.0750c01: 教相對釋意結成也。如上諸心相者指二覺心
T2217_.59.0750c04: 有人云。諸心相者上三劫也。如是境界者彼 T2217_.59.0750c05: 各各極位也。眞言三劫共行之時。見三彼如情 T2217_.59.0750c06: 淺略他縁覺心等各留二自乘極果一。眞言行者 T2217_.59.0750c07: 經過彼道一故彼未到處一想二已到一不レ可二稽留一
T2217_.59.0750c10: 齊何但局二八九一矣。但説文在レ後者別説雖 T2217_.59.0750c11: レ在レ後而在二所對一總標。何不云二如上一乎。又文 T2217_.59.0750c12: 雖レ安レ後意在レ上。故大師引證即此意矣。或 T2217_.59.0750c13: 又但第三劫之心云二諸心相一歟。意云。謂如下 T2217_.59.0750c14: 常途八九證二此心一爲佛也。眞言行菩薩誤二
T2217_.59.0750c17: 者。教者教誡也。爲教二字但被二諸觀行人一讀
T2217_.59.0750c20: 云。爲レ令下眞言行人若行至二如レ是境界須明
T2217_.59.0750c23: 留滯一。今文見二顯乘稽留一勸誡眞言行者一也。 T2217_.59.0750c24: 隨義轉用矣。謂淨菩提心至到之處若望二顯 T2217_.59.0750c25: 教一雖二是寶處一於二眞言一是中途故云二中路稽 T2217_.59.0750c26: 留一也。若行至如是境界時者至二初地菩提心 T2217_.59.0750c27: 境界一之義也。又義。觀行人往至二淨菩提心境
T2217_.59.0751a02: 結二前段一非二勸誡一也。未到下文結餘教菩薩一 T2217_.59.0751a03: 也。此義麁劣也。不得是被二下句一辭字也。何 T2217_.59.0751a04: 指レ法乎 T2217_.59.0751a05: 復次如輪王太子等者。光明山義云。顯教菩 T2217_.59.0751a06: 薩發心已後經二一阿僧祇一登二初地一故。阿僧 T2217_.59.0751a07: 祇劫間於二無量有情所一行二布施一修二忍辱一。如 T2217_.59.0751a08: レ是無數劫間經二一一事一具殖二福智資糧一。所 T2217_.59.0751a09: 以如レ習二衆藝一。密教菩薩發心已後極速乃至 T2217_.59.0751a10: 一生入二淨菩提心一。所經時分甚短促故於レ無 T2217_.59.0751a11: 量有情所一不レ能レ行二布施愛語等一。是以疏云。 T2217_.59.0751a12: 未下於二阿僧祇劫一具備二普賢行一滿足大悲方 T2217_.59.0751a13: 便上。如二輪王太子未習二衆藝一。是即發心已後 T2217_.59.0751a14: 時節短故類二輪王太子一也。然此菩薩頓如來 T2217_.59.0751a15: 功徳皆已成就。入二淨菩提心一而證下毘盧遮那
T2217_.59.0751a18: 者淨菩提心正位在二初地一故約二實證位一歎二 T2217_.59.0751a19: 其徳一也。文中雖未於無數劫等者望二二地已 T2217_.59.0751a20: 上大悲萬行一云二未具一也。但此未言對二顯行 T2217_.59.0751a21: 無數劫一云レ未也。且論二眞言行一有二三義一。一云。 T2217_.59.0751a22: 最初發心即横得二無邊行果一無二別次第行一。是 T2217_.59.0751a23: 頓機也。二云。頓修二諸行一得二萬徳一。是超機也。 T2217_.59.0751a24: 三云。次第修諸行一證二佛位一。即漸機也。此三
T2217_.59.0751a27: 也。故譬説云二未能遍習衆藝統御四列等一。合
T2217_.59.0751b01: 合法説一。無數阿僧祇劫文無二譬説一。法譬互顯。
T2217_.59.0751b04: 藝一。時無別體一依レ法而立故。滿足大悲等利 T2217_.59.0751b05: 他方便故合二統御四列一也。又疏第三云。復 T2217_.59.0751b06: 次初入二淨菩提心門一見二法明道一如二識種子 T2217_.59.0751b07: 歌羅羅時一。前七地以來爲二大悲萬行一之所二含 T2217_.59.0751b08: 養一。如レ在二胎藏一。無功用以去漸學二如來方便一 T2217_.59.0751b09: 如三嬰童已生習二諸伎藝一。至二如來一切智地一 T2217_.59.0751b10: 如三伎藝已成施二于從政。故名二大悲台藏生一
T2217_.59.0751b13: 以上化他義不レ可レ然。其故以二譬説意一案二初 T2217_.59.0751b14: 地證理一。理性無レ隔故。雖三頓成二衆徳一。未三實修二 T2217_.59.0751b15: 彼行一。何顯二果徳耶。例如三彼一乘宗有二頓悟 T2217_.59.0751b16: 漸修二門一也。故疏第一云。當レ知行人則是位 T2217_.59.0751b17: 同二大覺一也。以二其自覺心一故便得二佛名一。然非二
T2217_.59.0751b20: 住一。又逾廣逾深作二十轉開明一乃至二第十一地一
T2217_.59.0751b25: 心生即是心佛顯現上故曰二正等覺句一。以三深 T2217_.59.0751b26: 修二觀察一故如下入二大海漸次轉深上。乃至毘盧 T2217_.59.0751b27: 遮那以二上上智觀一方能盡二其源底一故曰二漸
T2217_.59.0751c01: 悟一云二究竟即心成佛一。又名二菩提實義一也。既 T2217_.59.0751c02: 自證初地極何更修二二地行一而云レ到レ果乎。 T2217_.59.0751c03: 彼華嚴尚云三十信終心得二究竟果一。何況事理 T2217_.59.0751c04: 倶密教即事而眞談乎。故今經開題云。若有二 T2217_.59.0751c05: 善男子善女人一。纔入二此門一則三大僧祇越二一 T2217_.59.0751c06: 念之阿字一。無量福智具二三密之金剛一。八萬塵
T2217_.59.0751c09: 也。三密金剛者初地金剛寶藏也。醍醐者醍 T2217_.59.0751c10: 醐妙果也。佛惠者第十一地一切智智也。意 T2217_.59.0751c11: 初地一念阿字菩提心位成二一切智智醍醐
T2217_.59.0751c15: 無淺深差別一。故云從二初地一得レ入二金剛寶藏一
T2217_.59.0751c18: 如下天台判二法在一心説必次第一華嚴釋印紙
T2217_.59.0751c21: 制斷刑賞又果後方便。謂二之成佛外迹一也。或 T2217_.59.0751c22: 又六大無礙故一念延二多劫一。三密加持故劫 T2217_.59.0751c23: 海攝二半時一也。故疏第九云。如初發心時一切 T2217_.59.0751c24: 功徳即與二如來一等。從レ此已後經無量阿僧 T2217_.59.0751c25: 祇劫一於二一念中一恒修勝進轉深轉廣不可思
T2217_.59.0752a07: 本覺・始覺成佛也。文點云。覺二知自心是不 T2217_.59.0752a08: 生一也。始覺義也。別本即身義云。如實知自心
T2217_.59.0752a11: 心月輪也。從本以來不生者釋二經本不生一。即 T2217_.59.0752a12: 本有阿字也。即身義云。究竟即身成佛者。本
T2217_.59.0752a23: 佛以二智度以如實知等文一成中自證成佛之 T2217_.59.0752a24: 義上矣。又如下以般若經一證中一生二生成佛上耳。 T2217_.59.0752a25: 依レ之疏第六云。初有二二偈一明二成佛之外迹一。 T2217_.59.0752a26: 謂我初坐二道場一以二此一體速疾力三昧降 T2217_.59.0752a27: 伏天魔軍衆一。我將レ證二菩提一汝之勢力何能留 T2217_.59.0752a28: 礙耶。爾時大梵天等八部衆生徒見二伏魔之
T2217_.59.0752b02: 若常途諸論所明等者。光明山義云。付二第三 T2217_.59.0752b03: 劫行一言二復次祕密主眞言門修行菩薩一。至二天 T2217_.59.0752b04: 人世間之所歸依一者是總先讃歎眞言行之 T2217_.59.0752b05: 功徳一也。此即歎三初地已上功徳一也。淨菩提
T2217_.59.0752b09: 二劫一故。八地已上斷二極細妄執一位云二第三 T2217_.59.0752b10: 劫行一也。今疏若常途諸論所明以下即釋二經 T2217_.59.0752b11: 出過一切聲聞等文一也。證此心者淨菩提心 T2217_.59.0752b12: 之證位也。即第八地是也。初地所レ發觀空心 T2217_.59.0752b13: 至二八地而證故。指二此地一云二淨菩提心證位一。 T2217_.59.0752b14: 故疏第六釋一八地一云。入二此地一時得レ度二空性
T2217_.59.0752b17: 其智惠門難解難入。一切聲聞辟支佛所レ不
T2217_.59.0752b20: 所説出過一切聲聞之第八地一。故疏云。常途 T2217_.59.0752b21: 諸論以レ此爲レ佛也。又疏第六云。菩薩至二第 T2217_.59.0752b22: 八地一時。於二心之實際一而初證レ之故。顯教心
T2217_.59.0752b25: 眞言行者第三劫盡處第四妄斷位一時初地
T2217_.59.0752b28: 等三人一以二眞言行人一爲レ面故。作二是説一云二祕 T2217_.59.0752b29: 密一也。眞言行者地前一道心時即見二法華常
T2217_.59.0752c03: 前義非レ理。八九極果寄同初地淨菩提心遮 T2217_.59.0752c04: 情義一。故大師釋一一道心一云。云何菩提。謂如
T2217_.59.0752c07: 黄等言幷是明二法身眞如一道無爲之眞理一。 T2217_.59.0752c08: 佛説レ此名二初法明道一。智度名二入佛道初門一。 T2217_.59.0752c09: 言二佛道一者指二金剛界大日曼荼羅佛一。於二諸 T2217_.59.0752c10: 顯教一是究竟理智法身。望二眞言門是則初
T2217_.59.0752c13: 進云二第八地一耶。又大師釋二極無自性心一云。 T2217_.59.0752c14: 是因是心望二前顯教一極果於二後祕心一初心。 T2217_.59.0752c15: 初發心時便成二正覺一宜二其然一也。疏云。心實 T2217_.59.0752c16: 際亦復不可得故曰二極無自性心生一也。此心 T2217_.59.0752c17: 望二前二劫一猶二蓮華盛敷一。若望二後二心一即是
T2217_.59.0752c25: 料簡今文一者。又如王子以下文明二成佛外 T2217_.59.0752c26: 迹一中有二八九十三心一也。又如至二歸依一者正 T2217_.59.0752c27: 明二眞言菩提心外迹徳一也。若常途至二佛地 T2217_.59.0752c28: 也一者釋二出過等二句一兼明二一道極無佛即眞 T2217_.59.0752c29: 言外迹成佛義一也。諸論地論・法華論・中論・智 T2217_.59.0753a01: 度等也。法華中明三佛智非二二乘所知一。華嚴云二 T2217_.59.0753a02: 二乘如レ聾如盲故云二出過二乘地一也。今文 T2217_.59.0753a03: 總明二八九一也。以行者至二名爲祕密者別明二 T2217_.59.0753a04: 第八心一。壽量長遠法華説故。前遮一三乘一今一 T2217_.59.0753a05: 乘中簡二迹門一也。又此至後名祕密者別明二 T2217_.59.0753a06: 第九心一。供養知識是善財訪二知識一義即華嚴 T2217_.59.0753a07: 説故。此中行者及菩薩者顯行人也。例如下初 T2217_.59.0753a08: 劫中學二大乘一人云中然彼行者上也。又如云二祕 T2217_.59.0753a09: 鍵云行人是七一。問。既云二此菩薩一。可二眞言行 T2217_.59.0753a10: 者一。故疏第七云。此瑜伽者能不レ起二于座一悉 T2217_.59.0753a11: 至二如レ是諸佛會中一亦能次第絢求諸善知
T2217_.59.0753a14: 行同義レ指二前行者一云二此菩薩也。又瑜伽者 T2217_.59.0753a15: 未二必密人一。順理外人云修瑜伽行者一矣。若爾 T2217_.59.0753a16: 指二華嚴人一何失。況上文云二餘如華嚴經説一。 T2217_.59.0753a17: 分明者歟。或眞言行人也。今文悉密爲レ本顯 T2217_.59.0753a18: 爲レ末明レ之故。前二劫中至二辟支佛地也一者 T2217_.59.0753a19: 通二結一道極無一也。此中祕密一乘者理祕密 T2217_.59.0753a20: 一乘也。非二金剛一乘一也。是事理倶密故。已 T2217_.59.0753a21: 上釋二所謂出過聲聞辟支佛地文一畢。時大威 T2217_.59.0753a22: 徳下釋二經釋提桓因等句一猶歎二淨菩提心外 T2217_.59.0753a23: 迹功徳也。問。二心同初地八九淺深難辨。 T2217_.59.0753a24: 依レ之或義云。一道地前極無地上義成如何。 T2217_.59.0753a25: 答。斷惑證理二位倶雖二同位一無間位一道勝。 T2217_.59.0753a26: 解脱道極無強。故約二無間解脱次第爲二淺 T2217_.59.0753a27: 深歟。或同雖下斷極細一無中勝劣下觀智有二淺深一 T2217_.59.0753a28: 故爾也。例如二三昧分異漏盡即同一也。重意 T2217_.59.0753a29: 云。以レ實言レ之。二心同斷妄地前證理地上 T2217_.59.0753b01: 故二心地前者約二斷妄一也。二心地上者約二 T2217_.59.0753b02: 證理一也。一道地前極無地上者。一心約二斷妄一 T2217_.59.0753b03: 一心據證理一也。斯乃三義相成非二相違一矣。 T2217_.59.0753b04: 又問云。八九名二祕密一乘一。何云二理祕密一乎。 T2217_.59.0753b05: 依レ之天台釋中云。一念凡心已有二理性三密 T2217_.59.0753b06: 相海一。一塵報色同在二本理毘盧遮那一。方乃名
T2217_.59.0753b12: 密一不三正明二其行相故慈覺釋云。雖三粗明二印
T2217_.59.0753b15: 時三業又得二此名一未二必我教祕密之義一矣」 T2217_.59.0753b16: 即知釋迦牟尼淨土不毀等者。抄第三云以下 T2217_.59.0753b17: 行者直以眞言一爲レ乘超入淨菩提心一得レ見中 T2217_.59.0753b18: 心明道レ故。得二此心時即知二釋迦牟尼淨土 T2217_.59.0753b19: 不毀等。此一段疏。全引法華經一。欲レ顯レ此劫 T2217_.59.0753b20: 眞實超過二乘之地一證不退地。兼彰經之
T2217_.59.0753b23: 薩亦復不レ能レ知。當レ知此法復難信。故法華 T2217_.59.0753b24: 中補處三請如來四誡然後演説。今此經具
T2217_.59.0753b27: 是華臺具體四佛四菩薩醍醐果徳。如二衆實
T2217_.59.0753c01: 矣准二後文一者又第十心也。法華曼荼羅華臺 T2217_.59.0753c02: 具體故。故法華儀軌云。我今依二於大教王遍 T2217_.59.0753c03: 照如來成道法一若能依二此勝義一修現世得レ成二
T2217_.59.0753c06: 七云。此經是法王祕寶。不三妄示二卑賤之人一。 T2217_.59.0753c07: 如下釋迦出世四十餘年因二舍利弗等慇懃三 T2217_.59.0753c08: 請方爲略説中妙法蓮華義上。今此本地之身又 T2217_.59.0753c09: 是妙法蓮華最深祕處。故壽量品云二常在靈 T2217_.59.0753c10: 鷲山及餘諸住處乃至我淨土不毀而衆見燒
T2217_.59.0753c13: 實成一爲レ極。今宗以二菩提實義一爲レ要。不レ改二 T2217_.59.0753c14: 九界迷情一而本地常身也。又本地常心何指二 T2217_.59.0753c15: 久遠成覺一耶。故疏第六釋二菩提實義一云。謂 T2217_.59.0753c16: 覺二自心從レ本以來不生一即是成佛。而實無
T2217_.59.0753c28: レ同。本地身意鑰・疏是異矣。又天台釋云。常在
T2217_.59.0754a04: 出。檢可レ見。修對治道等者補處彌勒等也。第 T2217_.59.0754a05: 三卷不退諸菩薩是也。法華經第五云。我於二
T2217_.59.0754a08: 故大師開題云。又據二大日經一顯二祕密一。妙法
T2217_.59.0754a11: 道一。於二餘教對治中一既開二對治祕密一也。故法
T2217_.59.0754a16: 云二或不至一者指二此類一歟。未レ至二寶處一故。終 T2217_.59.0754a17: T2217_.59.0754a18: T2217_.59.0754a19: T2217_.59.0754a20: T2217_.59.0754a21: 疏卷第二之六 T2217_.59.0754a22: 前二劫中雖云度二乘地等者。抄第三云。等 T2217_.59.0754a23: 者等二舍利弗目連等一。謂須菩提於二般若會 T2217_.59.0754a24: 中一猶能承二佛威神一説二人法倶空一。若離二加持一 T2217_.59.0754a25: 則不レ能レ爲。謂行者於二前劫中一雖レ過二愚法一 T2217_.59.0754a26: 未レ能レ出二此廣惠人等一。至二此劫中須菩提等 T2217_.59.0754a27: 而於二此祕密一乘一不レ知二所趣一。故此行者乃
T2217_.59.0754b03: 非二甚深般若一。第三劫等虚空心無邊智惠一 T2217_.59.0754b04: 切二乘不レ能二思議一。乃名二甚深般若一。堪作二祕
T2217_.59.0754b07: 今即上文至第二僧祇乃與二乘異也者。過二 T2217_.59.0754b08: *愚法一故云レ爾。不レ謂下與二不*愚法二乘一異上 T2217_.59.0754b09: 也。等虚空心者第八等空心也。無邊智惠者
T2217_.59.0754b15: 文順法華唯獨自明了餘人所不見文一故。故 T2217_.59.0754b16: 知三重祕密是前後一致指二法華一也。又菩提 T2217_.59.0754b17: 心論云。今眞言行人如レ前觀已復發下利二益 T2217_.59.0754b18: 安樂無餘衆生界一切衆生一心上。以二大悲決
T2217_.59.0754b21: 行人一也。經云二出過二乘一疏云二眞離二乘地一。
T2217_.59.0754b24: 言二釋提桓因親近供養一。何故疏言二帝釋奉レ草 T2217_.59.0754b25: 四王獻レ鉢梵王請レ轉二法輪一。今經略故。故智 T2217_.59.0754b26: 度論云。佛至二樹下一時釋提桓因奉二上好草一 T2217_.59.0754b27: 執金剛菩薩常執二金剛一衞護菩薩一梵天王 T2217_.59.0754b28: 請二轉法輪一。如レ是等各有二常法一是以疏主引
T2217_.59.0754c02: 互顯歟。問。今段成佛者顯密中何佛耶。答。凡 T2217_.59.0754c03: 案二一段意一初直約二行者内證外用歎レ徳。其 T2217_.59.0754c04: 文可レ知。後出過下重對二顯家法身生身一讃レ徳 T2217_.59.0754c05: 也。於レ中有レ二。初以レ顯法身極佛一同二内證初 T2217_.59.0754c06: 心一。故大師云。顯教理智法身。是則眞言初門
T2217_.59.0754c10: 九云。又佛所以自藉二此草一者除世間憍慢 T2217_.59.0754c11: 心故。爲二太子一時種種放逸坐二臥寶床一寶几 T2217_.59.0754c12: 承レ足等。若出家猶習レ之即與二本在家無レ異。 T2217_.59.0754c13: 此能捨二如レ是事一而坐二草藉一一切人天皆生二
T2217_.59.0754c16: 爲二人天所歸一又同中顯佛極理上而歎二内證徳一 T2217_.59.0754c17: 也。今文眞言菩薩當成二四種身一之中亦約二 T2217_.59.0754c18: 變化法身一讃二利他之徳一也。故菩提心論云。 T2217_.59.0754c19: 成二大毘盧遮那佛自性身・受用身・變化身・等
T2217_.59.0754c22: 台三藏佛。何云二密佛一耶。答。密成佛又四身別 T2217_.59.0754c23: 故變化法身用二草座一何失。或挫二顯釋迦一即 T2217_.59.0754c24: 云二變化法身一歟。或又密意大日成佛用二草座一 T2217_.59.0754c25: 歟。況彼圓教佛雖二虚空爲座一又用二草座一之 T2217_.59.0754c26: 義歟。何況灌頂阿闍梨用二草座一。可レ思レ之。問。 T2217_.59.0754c27: 若爾灌頂阿闍梨授二印可一時是令二弟子成佛一 T2217_.59.0754c28: 之儀式也。何唯華座非二草座一乎。答。私案。初 T2217_.59.0754c29: 後夜位内證故坐二華座一。後朝歎徳外用故座二 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 737 738 739 740 741 742 743 744 745 746 747 748 749 750 751 752 [行番号:有/無] [返り点:有/無] [CITE] |