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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 747 748 749 750 751 752 753 754 755 756 757 758 759 760 761 762 [行番号:有/無] [返り点:無/有] [CITE]
T2217_.59.0742a01: 故非盡理也。又觀蘊即空時斷法倒故云 T2217_.59.0742a02: 空。然未空相不可得故非盡理也。非盡理 T2217_.59.0742a03: 者以第二劫中道觀降初劫觀之意也 T2217_.59.0742a04: 今以如幻等門照有空不二等者。唯識宗立
T2217_.59.0742a09: 故離有離無則離言中道也。詮門離言倶非 T2217_.59.0742a10: 偏有偏空。故云空有不二歟。故唯識論第七 T2217_.59.0742a11: 云。我法非有空識非無。離有離無故契中
T2217_.59.0742a14: 有。寂然説空。是偏有偏空也。第二劫説縁 T2217_.59.0742a15: 生中道。故云不二也。又義云。有空觀門一 T2217_.59.0742a16: 念同時故云空有不二歟。唯識章云。由無 T2217_.59.0742a17: 始來執我法爲有撥事理爲空故。此觀中 T2217_.59.0742a18: 遣者空觀對破有執。存者有觀對遣空執。今
T2217_.59.0742b04: 有類空有不二歟。章謂要觀彼遍計所執者 T2217_.59.0742b05: 同疏人法二空之相亦不當心也。以章空爲 T2217_.59.0742b06: 門故人於眞性釋疏眞入法空悟唯識性
T2217_.59.0742b09: 乃名眞入法空悟唯識性者。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。且約不離云不二也。故上 T2217_.59.0742b12: 文云唯識無境體法難解之空即是麁相轉 T2217_.59.0742b13: 融。唯識無境者幻有。難解之空者眞空。轉融 T2217_.59.0742b14: 者明不二。然帶不一故云麁相。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: 眞實有空諸相皆不當於心也。故下文結 T2217_.59.0742b17: 此第二劫云然上來原始要終。自發一毫
T2217_.59.0742b23: 先年比以高野山傳法會談義之次草之畢 T2217_.59.0742b24: 文永十年春比託理性院上野公令清書 T2217_.59.0742b25: 畢 T2217_.59.0742b26: 同九月中旬拭老眼加點畢。披覽人必可 T2217_.59.0742b27: 令訪菩提給耳
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: 倒時有法執當心。故以五喩達諸法即空。 T2217_.59.0742c08: 遣彼法倒。雖遣其有仍滯空相。今第二劫 T2217_.59.0742c09: 以六喩對治前劫即空。既有去空亡方順
T2217_.59.0742c12: 眞入法空悟唯識性義。故云故經云祕密主 T2217_.59.0742c13: 等。不置者字也。宗家御意於第二劫中有 T2217_.59.0742c14: 他縁覺心二心。引前復次大乘行發無縁乘 T2217_.59.0742c15: 心等文證第六住心。又引今彼如是捨無我 T2217_.59.0742c16: 等文證第七住心也。故知今經文更牒釋 T2217_.59.0742c17: 成覺心乘義也。更牒經文作釋時不置者 T2217_.59.0742c18: 字。疏前後例多。故字又屬上段也 問。案經 T2217_.59.0742c19: 文起盡。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。於別説中依何以故徴問設答釋。中 T2217_.59.0742c22: 初擧古昔菩薩修行成三界唯心義。後明 T2217_.59.0742c23: 此唯心者捨初劫即空無我而成縁生中道 T2217_.59.0742c24: 即心無我性也。故云彼如是等。非指上義 T2217_.59.0742c25: 乎。故疏釋中初標第二重法無我性釋二段 T2217_.59.0742c26: 文畢云更作一轉開明倍勝於前劫。指第二 T2217_.59.0742c27: 劫望初劫云一轉。定知非有二心勝劣 T2217_.59.0742c28: 也。故六無畏中法無我無畏存他縁覺心。未 T2217_.59.0742c29: 開二重淺深乎。又疏下擧寶珠譬喩示修 T2217_.59.0743a01: 行次第出三重之心盡三劫之旨。然第二重 T2217_.59.0743a02: 但擧無縁乘無示覺心。又疏第三擧十六 T2217_.59.0743a03: 重阿闍梨時。證寂然阿闍梨後擧覺心不生 T2217_.59.0743a04: 阿闍梨。不出無縁乘心。爰知無縁覺心一重 T2217_.59.0743a05: 心非二種心也。是以安然教時義第二難大 T2217_.59.0743a06: 師意云。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。義釋以爲一種阿 T2217_.59.0743a08: 闍梨亦攝諸經八識三性三無性等。此法相 T2217_.59.0743a09: 宗所用經論。而海和尚以觀蘊阿頼耶等名 T2217_.59.0743a10: 無縁大乘心攝法相宗。以心主自在覺自心
T2217_.59.0743a13: 無我觀解。惑品又細妄執一種也。若惑智無 T2217_.59.0743a14: 勝劣。誰信住心淺深耶。況復大師所成色 T2217_.59.0743a15: 即是空諸法亦爾之義不超他縁大乘之談。 T2217_.59.0743a16: 他縁乘又言如幻依他即圓成空理故。若爾 T2217_.59.0743a17: 於一文一義之中何開覺心不生之重哉。 T2217_.59.0743a18: 如何。答。宗家依大日經菩提心論立十住 T2217_.59.0743a19: 心。非無起盡也。其中於第二劫開二心。 T2217_.59.0743a20: 經疏起盡明鏡也。謂他縁心文説觀蘊阿頼 T2217_.59.0743a21: 耶知自性等明業種生有爲識。是則法相所 T2217_.59.0743a22: 明眞異熟識也。故疏云知自性者明蘊阿頼
T2217_.59.0743a25: 法藏章云。若依始教。於阿頼耶但得一分
T2217_.59.0743a28: 如來藏眞識也。此宗以無爲眞理爲第八。 T2217_.59.0743a29: 故云心本不生。又此心理與七轉妄心和合 T2217_.59.0743b01: 非一非異故云心主自在也。故嘉祥勝鬘寶 T2217_.59.0743b02: 崛云。佛性與六七妄心和合生時不可眞 T2217_.59.0743b03: 外求妄妄外求眞。故言不異。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: 既遣境遺智。所以如滯有無。又許有爲智 T2217_.59.0743b20: 體故心不免罣礙。今覺心乘境智皆亡。何 T2217_.59.0743b21: 智滯有無。自心即如。寧心有罣礙乎。既悟 T2217_.59.0743b22: 境智倶眞空而凝然不生故立覺心不生稱
T2217_.59.0743b25: 向記。故不可説是本性常。許從因生説
T2217_.59.0743c02: 但至難者經疏了簡不可然。其故二段文 T2217_.59.0743c03: 各有標釋。總合成標釋等義耶。所以二段 T2217_.59.0743c04: 各總説初置祕密主言。又各別説初存何以 T2217_.59.0743c05: 故句。故疏中二段文各別牒釋。若爾覺心文 T2217_.59.0743c06: 義既全別。何致二心無別難乎。次彼如是 T2217_.59.0743c07: 者。彼者指覺心乘行者也捨無我者今此心 T2217_.59.0743c08: 捨他縁心法無我故云爾也意云。如彼他 T2217_.59.0743c09: 縁乘行人捨即空法無我觀即心法無我。覺 T2217_.59.0743c10: 心行人捨蘊頼耶無我證覺心不生無我。故 T2217_.59.0743c11: 云彼如是也。又一轉開明者應有多意。二 T2217_.59.0743c12: 心雖異第二一劫故且云一轉也。非無二 T2217_.59.0743c13: 心淺深矣。又云。他縁心既勝初劫。覺心更勝 T2217_.59.0743c14: 故云倍勝也。又云。於第二劫中二心相望 T2217_.59.0743c15: 覺心勝他縁故云一轉。彌成覺心別重也。 T2217_.59.0743c16: 他縁半劫云前劫。例如望前二劫中一道 T2217_.59.0743c17: 心耳。六無畏文者開合隨宜。彼法無我義 T2217_.59.0743c18: 同故雖立一種無畏。非不存二心別。例如 T2217_.59.0743c19: 第二第三劫同雖所知障有細極異矣。又 T2217_.59.0743c20: 如寂然智法無我爲第二劫所離矣。又寶珠 T2217_.59.0743c21: 譬文幷深行阿闍梨説者擧一顯一。或又開 T2217_.59.0743c22: 合隨宜歟。故寶珠譬三重心中不示寂然。 T2217_.59.0743c23: 十六重中彼爲一重。故知出沒隨宜歟。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。故擧他縁攝覺心也。 T2217_.59.0743c26: 若安然不分二心淺深唯爲法相一重。三 T2217_.59.0743c27: 論宗是三劫不攝法門歟。如何。恐不合疏 T2217_.59.0743c28: 意者歟。又至惑智倶一重者法門廢立非 T2217_.59.0743c29: 一。三劫相望時雖惑智同爲一種。住心對 T2217_.59.0744a01: 辨日非斷證是無二重。例如麁妄執中或
T2217_.59.0744a05: 言獨覺心之談永超他縁也。其故法相家遣 T2217_.59.0744a06: 相證性觀門前都雖遣依他之假相。能觀正 T2217_.59.0744a07: 智尚留眞空外存體。既有爲無爲各別境智 T2217_.59.0744a08: 不混。豈會諸法亦爾之詞乎。覺心乘起實 T2217_.59.0744a09: 智見中道理時萬法皆歸眞空。自心即如 T2217_.59.0744a10: 也。何物不爾。故云諸法亦爾也。故大師叙
T2217_.59.0744a13: 以何者。疏第三云。如説觀蘊阿頼耶覺自
T2217_.59.0744a16: 寶性勝鬘等義證覺心義爲勝劣二心明 T2217_.59.0744a17: 證乎。又經疏文起盡未必見二重。所以彼 T2217_.59.0744a18: 如是者彼指上所擧法。猶如彼出世間心及 T2217_.59.0744a19: 彼離違順八心何指未擧之法乎。故知彼
T2217_.59.0744a22: 二故云不滯有無等也。又第八識是種子 T2217_.59.0744a23: 識能成流轉還滅故。經云心王自在疏云 T2217_.59.0744a24: 所爲妙業隨意能成也。又心本不生者識相 T2217_.59.0744a25: 識性雖識中約識性邊云爾。故上文云眞 T2217_.59.0744a26: 入法空悟唯識性。即此意也。故知他縁覺心 T2217_.59.0744a27: 文言雖異義理是一。依之第三劫釋云。前劫 T2217_.59.0744a28: 悟萬法唯心心外無法。今觀此心即是如來
T2217_.59.0744b02: 第三劫淺深何異耶。故疏第三立三種幻 T2217_.59.0744b03: 中。第二劫但名即心幻。又萬法唯心意哉。如 T2217_.59.0744b04: 何。答。二心勝劣如先成矣。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。疏家引憑非無所由。宗 T2217_.59.0744b07: 家釋義甚有深意者歟。是以唯識論第三引 T2217_.59.0744b08: 大乘阿毘達磨經云。無始時來界一切法等
T2217_.59.0744b20: 論宗所依。何不解其義乎。故云即攝八識 T2217_.59.0744b21: 三性等。意疏第二且約他縁乘故至第三
T2217_.59.0744b26: 經。今云諸經。故通性相二宗經説八識三
T2217_.59.0744b29: 依經論別擧故。或又上雖擧他縁覺心下 T2217_.59.0744c01: 且約他縁云八識三無性也。何分八識三 T2217_.59.0744c02: 無性成二宗義。三無性專出深密唯識故。 T2217_.59.0744c03: 又他縁乘意雖空有不二三性終別即滯有 T2217_.59.0744c04: 無。雖理智平等心境不混。豈無罣礙乎。或 T2217_.59.0744c05: 云。三論家雖煩惱性空即眞理未云眞如
T2217_.59.0744c12: 爲不思議常不思議無常故云不滯有無心無 T2217_.59.0744c13: 罣礙所爲妙業隨意能成也。依之大乘玄二 T2217_.59.0744c14: 智義云。眞故無有雖無而有。即是不動眞 T2217_.59.0744c15: 際而建立諸法。俗故無無雖有而無。是不
T2217_.59.0744c18: 不累於有故不常。不滯於無故非斷即
T2217_.59.0744c21: 他縁心指覺心云彼如是也。例如對今大 T2217_.59.0744c22: 乘行云如彼往昔等矣。又至第三劫文釋 T2217_.59.0744c23: 者。唯心言雖同事理心異故。又自然智心不 T2217_.59.0744c24: 生文似同意是異。覺心乘雖許眞妄和合。
T2217_.59.0744c29: 爾也。故彼具釋云。今觀此心即是如來自然
T2217_.59.0745a04: 心主即心王也等者。今此文中有二。初釋 T2217_.59.0745a05: 心主自在文。後心王猶如下釋覺自心本不 T2217_.59.0745a06: 生句也。以不滯有無等者光明山義云。前無 T2217_.59.0745a07: 縁乘心纔雖空境界尚存能證之心智。故 T2217_.59.0745a08: 猶如滯有無。又許有爲智體故心不免罣 T2217_.59.0745a09: 礙。今至覺心乘境智皆亡。何智滯有無。自 T2217_.59.0745a10: 心即如。寧心有罣礙乎。既悟境智倶眞空 T2217_.59.0745a11: 而凝然不生。約此心本眞空之義更立覺心
T2217_.59.0745a14: 有不明。復見空未盡。今以如幻等門照
T2217_.59.0745a17: 耶。況復如所成者第三劫觀解也。故下文 T2217_.59.0745a18: 云。前劫悟萬法唯心。今觀此心以心實相
T2217_.59.0745a21: 第三劫境智倶實相談何異乎。答。私云。望 T2217_.59.0745a22: 第三劫時雖云唯萬法唯心一重。於第二 T2217_.59.0745a23: 劫内細論日非無淺深。事理心異心本不生 T2217_.59.0745a24: 義唯局覺心。故心體自如義與他縁異。故 T2217_.59.0745a25: 宗家以菩提心論心體自如不見心身之文 T2217_.59.0745a26: 證此心矣。但至難者覺心乘雖心體自如 T2217_.59.0745a27: 未談心外影像自如。故云漸入阿字。未云 T2217_.59.0745a28: 皆入阿字。故下第三劫釋云。以心如是故 T2217_.59.0745a29: 諸法亦如是。根塵皆入阿字門。影像不出
T2217_.59.0745b03: 心乘意談眞如縁起義耶。答。木幡義云。雖
T2217_.59.0745b11: 常義也。又至智論文者彼論次下云。無爲
T2217_.59.0745b14: 心王猶如池水性本清淨等者。或云心王者 T2217_.59.0745b15: 第八識。心數者七轉識也。下水波喩准楞伽 T2217_.59.0745b16: 藏海識浪之文。故七轉云心數。是性相分岐 T2217_.59.0745b17: 故。或云。心王者八識心王也。心數者貪等也。
T2217_.59.0745b20: 證文故。又八識倶常住者違楞伽等文。故又 T2217_.59.0745b21: 違嘉祥等釋。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。又准下文者亦有境界風無塵染。 T2217_.59.0745b29: 前後兩段影略互顯矣。意云。第八識本覺心 T2217_.59.0745c01: 水依境風動。是所縁縛也。數塵被染。即相 T2217_.59.0745c02: 應縛也。自性清淨心依相應所縁二縛而成
T2217_.59.0745c05: 之池水本淨。七轉離垢清淨故喩之客塵清 T2217_.59.0745c06: 淨。七轉離垢清淨即歸第八自性清淨。無 T2217_.59.0745c07: 別體故。云證此性淨時覺心本不生也。故 T2217_.59.0745c08: 大師叙此心云。心王自在得本性之水。心
T2217_.59.0745c12: 有相性。性喩水相譬波。心數類客塵故云
T2217_.59.0745c17: 經疏起盡壞總別二段。何以故已下牒經別 T2217_.59.0745c18: 説文。疏作釋。依無者字經文濫疏釋歟。 T2217_.59.0745c19: 所謂何以故至不可得故。是牒經文也。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上海水。無前後際 T2217_.59.0745c24: 以前後際斷者先釋心王離起滅也雖復遇 T2217_.59.0745c25: 境界風從縁起滅者第八眞識縁六塵成七 T2217_.59.0745c26: 轉妄心義也。合上波浪以從縁起故即是先 T2217_.59.0745c27: 無後無文也。譬中但擧識浪合中偏説境 T2217_.59.0745c28: 風。互顯而譬合周備矣。故知以七轉識類波 T2217_.59.0745c29: 浪也。而心性常無生滅者合上而水性以下 T2217_.59.0746a01: 文。第八心體隨境界縁轉作七轉妄心。心
T2217_.59.0746a04: 常住。境界風所轉種種諸識浪騰躍而轉生。 T2217_.59.0746a05: 如海水起波浪非異非不異。佛性亦爾。心 T2217_.59.0746a06: 倶和合亦非異非不異。如是一切。故知眞妄
T2217_.59.0746a09: 而妄盡眞顯故言非不異。亦可在縁常靜故
T2217_.59.0746a13: 下又似疏而水性不爾以下文。合文亦爾也。 T2217_.59.0746a14: 斯則明妄盡眞顯波滅水存義也。但正釋順 T2217_.59.0746a15: 譬説。亦可釋會合説耳。又法藏釋云。經云。 T2217_.59.0746a16: 如來藏者不在阿梨耶中。是故七識有生有 T2217_.59.0746a17: 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。二義既分遂使梨 T2217_.59.0746a19: 耶無別自體。故云不在中。此約不一義説 T2217_.59.0746a20: 非謂不和合。何以故。此中如來藏不生滅 T2217_.59.0746a21: 即七識之不生滅故。與自生滅不一也。七 T2217_.59.0746a22: 識生滅即如來藏不生滅故。與自不生滅亦
T2217_.59.0746a25: 八云。行陀羅尼菩薩聞是阿字即時入一切
T2217_.59.0746a28: 字一無生門。故經云。四十二字皆歸阿字也
T2217_.59.0746b02: 初門。故云漸入歟。故上文云心王自在即是
T2217_.59.0746b08: 義對第七但約心本不生。第八根塵亦入 T2217_.59.0746b09: 阿字不生故云皆入。若望眞言猶是應漸 T2217_.59.0746b10: 入義歟 T2217_.59.0746b11: 塵沙上煩惱等者。第二劫細妄執唯約法執 T2217_.59.0746b12: 所知障故云塵沙等也。故起信論云。過恒 T2217_.59.0746b13: 沙等上煩惱依無明起差別。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: 自在菩薩爲證如來功徳法身第一彼岸有 T2217_.59.0746b26: 四種障。何等爲四。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: 住地與行作縁如無明縁行。無明住地縁亦 T2217_.59.0746b29: 如是故。因相者。謂無明住地縁行。即此無 T2217_.59.0746c01: 明住地縁爲因。如行縁識。無漏業縁亦如 T2217_.59.0746c02: 是故。生相者。謂無明住地縁依無漏業因 T2217_.59.0746c03: 生三種意生身。如四種取縁依有漏業因而 T2217_.59.0746c04: 生三界。三種意生身生亦如是故。壞相者。 T2217_.59.0746c05: 謂三種意生身縁不可思議變易死。如依生 T2217_.59.0746c06: 縁故有老死。三種意生身縁不可思議變易
T2217_.59.0746c09: 有四種怨障。由此四怨障故不得如來法
T2217_.59.0746c25: 性論曰四怨障。寶性論云四種障。如文 T2217_.59.0746c26: 可知耳。問。引勝鬘・寶性等無爲生死義證 T2217_.59.0746c27: 何義耶。答。光明山義云。謂覺眞如不生時 T2217_.59.0746c28: 知此眞心所變之妄法變易生死因縁所生 T2217_.59.0746c29: 皆生滅法也。今且明祕宗義故此中彼法 T2217_.59.0747a01: 不詳説耳。或又勝鬘所説無爲生死者實是
T2217_.59.0747a04: 隨縁起滅而心性常無生滅。覺此心本不
T2217_.59.0747a07: 念雜起見心性不生者至界外變易位方始 T2217_.59.0747a08: 發此皆。界内分段生之中惠解麁淺故。纔雖 T2217_.59.0747a09: 聞其理未預證見之分。故覺心不生之心 T2217_.59.0747a10: 於變易分齊談之。所以取勝鬘變易生死 T2217_.59.0747a11: 七識生滅如來藏識不生不滅之説爲此宗 T2217_.59.0747a12: 所依也。寶性論等中説三種意生身引爲
T2217_.59.0747a15: 下文中世間八心云一毫善。故覺心云終。第 T2217_.59.0747a16: 二劫滿故。又義云。第二心乃至第九心云始 T2217_.59.0747a17: 終歟。又義云。第一乃至第九云始終。故大
T2217_.59.0747a20: 心外之垢。非九種心拂外塵之義乎。又大 T2217_.59.0747a21: 師釋云。九種住心無自性。轉深轉妙皆是因
T2217_.59.0747a27: 本熏習之力故即自心中厭生死苦求涅槃
T2217_.59.0747b01: 超度人法有無二障者。唯識章云。由無始來 T2217_.59.0747b02: 執我法爲有撥事理爲空故。此觀中遣者
T2217_.59.0747b09: 法有無二障歟。或又我法二種倶情有理無 T2217_.59.0747b10: 法故云爾歟 T2217_.59.0747b11: 尚未開此心中祕密等者。有多意。或云。但第 T2217_.59.0747b12: 八心云祕密不思議事也。覺心一道續生次
T2217_.59.0747b21: 宗故云心中祕密也。故從此已後方乃説之
T2217_.59.0747b24: 也。顯密雖異理祕密義同故。所謂理祕密是 T2217_.59.0747b25: 意地觀門故云心中祕密也。況復非無文
T2217_.59.0747b28: 遠之身寂光海會。乃至不退諸菩薩亦復不
T2217_.59.0747c08: 覺心已後云内。疏第三云。即是無縁乘心法
T2217_.59.0747c13: 開題云。空性等虚空融境智而知一實。然
T2217_.59.0747c20: 地玄隔。具如即身義抄。然三義中第三爲勝。
T2217_.59.0747c23: 中矣。但大師釋疏家宗家影略互顯歟 T2217_.59.0747c24: 常情各翫先習等者。如常顯乘云常情及先 T2217_.59.0747c25: 習也。微妙者眞言也。今約迂迴行者作如 T2217_.59.0747c26: 此説歟 T2217_.59.0747c27: 眞言門修行菩薩行等者。疏釋云。先歎其功
T2217_.59.0748a07: 諸菩薩句經釋全同矣。次若見此心明道時 T2217_.59.0748a08: 者釋經具修諸行也。經云。此菩薩淨菩提心
T2217_.59.0748a13: 具修諸行也。淨菩提心法明道名異義同故。
T2217_.59.0748a23: 八九十三種住心功徳。將如何。答。重譽義云。 T2217_.59.0748a24: 經説第二劫覺心不生畢次文云眞言門修 T2217_.59.0748a25: 行菩薩行。故祕密外有一道極無不許也。今 T2217_.59.0748a26: 經以一道極無二心雖唯關眞言行隱不 T2217_.59.0748a27: 説顯教所談。以實言之顯教亦有故。大師
T2217_.59.0748b02: 義。即一道極無是也。若據大師御心。從此 T2217_.59.0748b03: 下三箇住心也。然約本經文者。總標彼三
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。然前二劫中雖有顯密二人。望第 T2217_.59.0748b09: 十心疎遠故。顯爲表密爲裏。此第三劫雖 T2217_.59.0748b10: 有三箇心。隣第十妄執盡處故。密爲表顯
T2217_.59.0748b13: 第十唯密也。若眞言行者住心八九則三心倶 T2217_.59.0748b14: 歎之。若指如常佛華法華者但可歎第十
T2217_.59.0748b17: 大師證淺略義故。若爾歎徳總句正歎如常 T2217_.59.0748b18: 佛華法華。兼可歎祕密乎。故知上諸義皆不 T2217_.59.0748b19: 會文理。如何 答。上所擧古徳義皆有其理。 T2217_.59.0748b20: 取捨任意矣。私云。於此經文疏家作二釋。 T2217_.59.0748b21: 先釋意經文擧顯乘僧祇之功徳示眞言行 T2217_.59.0748b22: 者之頓成也。故疏意云。此教餘教相對而明 T2217_.59.0748b23: 此教菩薩直以眞言爲乘見心明道時餘教 T2217_.59.0748b24: 菩薩僧祇福智自然具足義也。故疏云。歎入
T2217_.59.0748b28: 劫通三種心也。又復次釋意今一段經文唯 T2217_.59.0748b29: 局第十無雜擧顯乘。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: 果後化他經僧祇故也。故復次釋法譬各置 T2217_.59.0748c03: 雖未言顯眞言行者終可經劫數也。故知二 T2217_.59.0748c04: 義雖異倶唯歎眞言行者徳也。難云。凡經 T2217_.59.0748c05: 疏意三劫顯乘爲本十地密宗爲要。大師十 T2217_.59.0748c06: 住心又此意也。若如所立者。第三劫唯密行 T2217_.59.0748c07: 非顯乘耶。答。於第三劫中有三箇住心。總 T2217_.59.0748c08: 標句但説眞言行別釋文明如常八九也。 T2217_.59.0748c09: 大師三種住心引證分明故。所謂爲歎眞言 T2217_.59.0748c10: 行徳擧所對顯乘也。所謂已下別説委釋 T2217_.59.0748c11: 成所對顯乘義顯八九淺深也。所謂經中總 T2217_.59.0748c12: 標句所對顯乘三乘一乘中未聞何教。故今
T2217_.59.0748c15: 文明第十。所謂以下八九説文。三段各別也。
T2217_.59.0748c19: 在世耳。但眞言行者雖可居三劫後。初擧 T2217_.59.0748c20: 者第三劫是隣第十心同眞言初門故。第 T2217_.59.0748c21: 三劫初殊歎眞言行者徳爲令佛華法華見 T2217_.59.0748c22: 聞者於祕密生信樂尊重心也。故疏云。欲
T2217_.59.0748c25: 爾他縁覺心眞諦廢詮第一義離言又同眞 T2217_.59.0748c26: 言初門。何於第二劫初無此句乎。答。眞言 T2217_.59.0748c27: 立教有二意。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必迴入眞 T2217_.59.0748c29: 言也。三妄盡處故例如彼華嚴宗中迴小入 T2217_.59.0749a01: 大迴三入一也。故香象釋云。謂諸二乘以 T2217_.59.0749a02: 根鈍故。要先迴入共教大乘捨二乘名得
T2217_.59.0749a06: 警誘故起他縁大乘心。他縁大乘人願最勝 T2217_.59.0749a07: 果故起覺心不生心。覺心不生人無自性 T2217_.59.0749a08: 故起一道如實心。一道如實人蒙諸佛驚覺 T2217_.59.0749a09: 故發極無自性心。極無自性人願究竟最勝
T2217_.59.0749a12: 意三乘教又直入眞言歟。例如彼華嚴清
T2217_.59.0749a18: 歎第十也。又義云。於眞言行有淺略深祕 T2217_.59.0749a19: 二義。深祕行下十地文是也。故准金剛頂十
T2217_.59.0749a22: 各自乘爲極。密遠期祕密莊嚴。如次總句 T2217_.59.0749a23: 中餘教此教類舟車神通是也。所謂已下文 T2217_.59.0749a24: 雙釋顯密二義。十住心中淺略亦有二義 T2217_.59.0749a25: 故。大師引此文證八九心也。故疏中釋第 T2217_.59.0749a26: 八第九文云行者。非眞言行者乎。故知淺 T2217_.59.0749a27: 略門顯密雖異倶一心觀解非深祕三密行 T2217_.59.0749a28: 故云淺略耳 T2217_.59.0749a29: 欲明超第三劫之心等者。於今經文有二 T2217_.59.0749b01: 意。謂或八九十三心皆爲欲顯超第三劫 T2217_.59.0749b02: 之心也。或三心中遲速相對歎密行菩薩徳。 T2217_.59.0749b03: 而爲欲令未來見聞者生信重心故。先歎
T2217_.59.0749b06: 當機一衆。何云未來機乎。答。今此會中無 T2217_.59.0749b07: 正被教因人故約未來人也。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。如餘乘菩薩志求無上菩提種種勤 T2217_.59.0749b13: 苦不惜身命經無數阿僧祇劫或有成佛 T2217_.59.0749b14: 或不成佛者。今此眞言門菩薩若能不虧 T2217_.59.0749b15: 法則方便修行乃至於此生中逮見無盡莊 T2217_.59.0749b16: 嚴加持境界。非但現前而已。若欲超昇佛
T2217_.59.0749b26: 皆經之矣。問。若經十地何言不歴劫數。 T2217_.59.0749b27: 答。雖經十地而不相似餘教菩薩種種苦 T2217_.59.0749b28: 行不惜身命如是經歴阿僧祇劫或有成
T2217_.59.0749c02: 好後雜諸惡。時時生念。我求佛道以諸功 T2217_.59.0749c03: 徳迴向阿耨多羅三藐三菩提。是人久久無
T2217_.59.0749c06: 劫之後證二空眞如中道。此即寂然界心他 T2217_.59.0749c07: 縁大乘覺心不生所證也。若今宗菩薩以眞 T2217_.59.0749c08: 言爲所乘入菩薩十信位之後。極速人一 T2217_.59.0749c09: 生證淨菩提心。但顯教菩薩無量劫證眞如 T2217_.59.0749c10: 與祕密教菩薩一生入淨菩提心同是初地 T2217_.59.0749c11: 位也。故云。至到之處雖則無異而所乘法有
T2217_.59.0749c14: 云。五祕密文顯教者他縁覺心也。彼宗經三 T2217_.59.0749c15: 僧祇故。私云。疏及經顯教對治道者通三乘 T2217_.59.0749c16: 一乘。對祕宗故。又譬中舟車神通同度五 T2217_.59.0749c17: 百由旬到初地寶所故。度五百由旬舟車 T2217_.59.0749c18: 豈唯三乘耶。故五百由旬出法華中。又大師
T2217_.59.0749c21: 唯六七心也。但至五祕經文者一僧祇福智 T2217_.59.0749c22: 者度第三劫所得福智也。故指第三劫云
T2217_.59.0749c25: 非三乘教所經三祇也。彼三祇大經第二劫 T2217_.59.0749c26: 攝故。又義。餘教對治道者但指天台華嚴 T2217_.59.0749c27: 也。謂第三劫有三心中顯密相對明遲速 T2217_.59.0749c28: 也。既云舟車神通至到一處。第二劫三乘何 T2217_.59.0749c29: 不度極細而到初地寶所乎。就中五百由 T2217_.59.0750a01: 句譬專法華華嚴所用也。況復大師釋今經 T2217_.59.0750a02: 文云。問。抑今無數劫者三劫之中何劫。答。
T2217_.59.0750a05: 三乘談。爾何。答。顯密相對時設雖一乘何 T2217_.59.0750a06: 不屬僧祇。告成三大爲限釋無異論歟。況
T2217_.59.0750a09: 得至菩提或不至人也。又依前義或至是 T2217_.59.0750a10: 一乘或不至三乘。第二劫故。又或云。五百由 T2217_.59.0750a11: 旬中三百由旬度三界義。二百由旬度二乘 T2217_.59.0750a12: 菩薩之義。寶處是一乘也。約迴三入一機 T2217_.59.0750a13: 云至到一處歟。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 T2217_.59.0750a19: 次第淺深皆是眞言地前行相也。横觀智智
T2217_.59.0750a22: 眞言不共談也。智智平等無淺深故。皆眞言 T2217_.59.0750a23: 十地具徳不論地前歟。故疏第三云。又令
T2217_.59.0750a26: 心平等無勝劣之想輒從一門而入皆見
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人怖畏之處。若有多 T2217_.59.0750b13: 衆欲過此道至珍寶處。我等疲極今欲退 T2217_.59.0750b14: 還。導師方便過三百由旬化作一城可隨
T2217_.59.0750b17: 是表三界二乘也。三百由旬化城者越三界 T2217_.59.0750b18: 住二乘果也。過二百由旬到寶處是改二 T2217_.59.0750b19: 乘心入一乘義也。天台嘉祥等釋可見 T2217_.59.0750b20: 及至到之處雖則無異者。或云。以開會意 T2217_.59.0750b21: 云至到無異也。故疏第一云。究竟同歸本
T2217_.59.0750b24: 寶。故云至到一處也。故下文云。而獲寶終
T2217_.59.0750b27: 提心有遮表。顯乘極果寄當密宗遮情。故
T2217_.59.0750c01: 教相對釋意結成也。如上諸心相者指覺心
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。見彼如情 T2217_.59.0750c06: 淺略他縁覺心等各留自乘極果。眞言行者 T2217_.59.0750c07: 經過彼道故彼未到處想已到不可稽留
T2217_.59.0750c10: 齊何但局八九矣。但説文在後者別説雖 T2217_.59.0750c11: 在後而在所對總標。何不云如上乎。又文 T2217_.59.0750c12: 雖安後意在上。故大師引證即此意矣。或 T2217_.59.0750c13: 又但第三劫之心云諸心相歟。意云。謂如 T2217_.59.0750c14: 常途八九證此心爲佛也。眞言行菩薩誤
T2217_.59.0750c17: 者。教者教誡也。爲教二字但被諸觀行人讀
T2217_.59.0750c20: 云。爲令眞言行人若行至如是境界須明
T2217_.59.0750c23: 留滯。今文見顯乘稽留勸誡眞言行者也。 T2217_.59.0750c24: 隨義轉用矣。謂淨菩提心至到之處若望顯 T2217_.59.0750c25: 教雖是寶處於眞言是中途故云中路稽 T2217_.59.0750c26: 留也。若行至如是境界時者至初地菩提心 T2217_.59.0750c27: 境界之義也。又義。觀行人往至淨菩提心境
T2217_.59.0751a02: 結前段非勸誡也。未到下文結餘教菩薩 T2217_.59.0751a03: 也。此義麁劣也。不得是被下句辭字也。何 T2217_.59.0751a04: 指法乎 T2217_.59.0751a05: 復次如輪王太子等者。光明山義云。顯教菩 T2217_.59.0751a06: 薩發心已後經一阿僧祇登初地故。阿僧 T2217_.59.0751a07: 祇劫間於無量有情所行布施修忍辱。如 T2217_.59.0751a08: 是無數劫間經一一事具殖福智資糧。所 T2217_.59.0751a09: 以如習衆藝。密教菩薩發心已後極速乃至 T2217_.59.0751a10: 一生入淨菩提心。所經時分甚短促故於無 T2217_.59.0751a11: 量有情所不能行布施愛語等。是以疏云。 T2217_.59.0751a12: 未於阿僧祇劫具備普賢行滿足大悲方 T2217_.59.0751a13: 便。如輪王太子未習衆藝。是即發心已後 T2217_.59.0751a14: 時節短故類輪王太子也。然此菩薩頓如來 T2217_.59.0751a15: 功徳皆已成就。入淨菩提心而證毘盧遮那
T2217_.59.0751a18: 者淨菩提心正位在初地故約實證位歎 T2217_.59.0751a19: 其徳也。文中雖未於無數劫等者望二地已 T2217_.59.0751a20: 上大悲萬行云未具也。但此未言對顯行 T2217_.59.0751a21: 無數劫云未也。且論眞言行有三義。一云。 T2217_.59.0751a22: 最初發心即横得無邊行果無別次第行。是 T2217_.59.0751a23: 頓機也。二云。頓修諸行得萬徳。是超機也。 T2217_.59.0751a24: 三云。次第修諸行證佛位。即漸機也。此三
T2217_.59.0751a27: 也。故譬説云未能遍習衆藝統御四列等。合
T2217_.59.0751b01: 合法説。無數阿僧祇劫文無譬説。法譬互顯。
T2217_.59.0751b04: 藝。時無別體依法而立故。滿足大悲等利 T2217_.59.0751b05: 他方便故合統御四列也。又疏第三云。復 T2217_.59.0751b06: 次初入淨菩提心門見法明道如識種子 T2217_.59.0751b07: 歌羅羅時。前七地以來爲大悲萬行之所含 T2217_.59.0751b08: 養。如在胎藏。無功用以去漸學如來方便 T2217_.59.0751b09: 如嬰童已生習諸伎藝。至如來一切智地 T2217_.59.0751b10: 如伎藝已成施于從政。故名大悲台藏生
T2217_.59.0751b13: 以上化他義不可然。其故以譬説意案初 T2217_.59.0751b14: 地證理。理性無隔故。雖頓成衆徳。未實修 T2217_.59.0751b15: 彼行。何顯果徳耶。例如彼一乘宗有頓悟 T2217_.59.0751b16: 漸修二門也。故疏第一云。當知行人則是位 T2217_.59.0751b17: 同大覺也。以其自覺心故便得佛名。然非
T2217_.59.0751b20: 住。又逾廣逾深作十轉開明乃至第十一地
T2217_.59.0751b25: 心生即是心佛顯現故曰正等覺句。以深 T2217_.59.0751b26: 修觀察故如入大海漸次轉深。乃至毘盧 T2217_.59.0751b27: 遮那以上上智觀方能盡其源底故曰漸
T2217_.59.0751c01: 悟云究竟即心成佛。又名菩提實義也。既 T2217_.59.0751c02: 自證初地極何更修二地行而云到果乎。 T2217_.59.0751c03: 彼華嚴尚云十信終心得究竟果。何況事理 T2217_.59.0751c04: 倶密教即事而眞談乎。故今經開題云。若有 T2217_.59.0751c05: 善男子善女人。纔入此門則三大僧祇越一 T2217_.59.0751c06: 念之阿字。無量福智具三密之金剛。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一切智智醍醐
T2217_.59.0751c15: 無淺深差別。故云從初地得入金剛寶藏
T2217_.59.0751c18: 如天台判法在一心説必次第華嚴釋印紙
T2217_.59.0751c21: 制斷刑賞又果後方便。謂之成佛外迹也。或 T2217_.59.0751c22: 又六大無礙故一念延多劫。三密加持故劫 T2217_.59.0751c23: 海攝半時也。故疏第九云。如初發心時一切 T2217_.59.0751c24: 功徳即與如來等。從此已後經無量阿僧 T2217_.59.0751c25: 祇劫於一念中恒修勝進轉深轉廣不可思
T2217_.59.0752a07: 本覺・始覺成佛也。文點云。覺知自心是不 T2217_.59.0752a08: 生也。始覺義也。別本即身義云。如實知自心
T2217_.59.0752a11: 心月輪也。從本以來不生者釋經本不生。即 T2217_.59.0752a12: 本有阿字也。即身義云。究竟即身成佛者。本
T2217_.59.0752a23: 佛以智度以如實知等文成自證成佛之 T2217_.59.0752a24: 義矣。又如以般若經證一生二生成佛耳。 T2217_.59.0752a25: 依之疏第六云。初有二偈明成佛之外迹。 T2217_.59.0752a26: 謂我初坐道場以此一體速疾力三昧降 T2217_.59.0752a27: 伏天魔軍衆。我將證菩提汝之勢力何能留 T2217_.59.0752a28: 礙耶。爾時大梵天等八部衆生徒見伏魔之
T2217_.59.0752b02: 若常途諸論所明等者。光明山義云。付第三 T2217_.59.0752b03: 劫行言復次祕密主眞言門修行菩薩。至天 T2217_.59.0752b04: 人世間之所歸依者是總先讃歎眞言行之 T2217_.59.0752b05: 功徳也。此即歎初地已上功徳也。淨菩提
T2217_.59.0752b09: 二劫故。八地已上斷極細妄執位云第三 T2217_.59.0752b10: 劫行也。今疏若常途諸論所明以下即釋經 T2217_.59.0752b11: 出過一切聲聞等文也。證此心者淨菩提心 T2217_.59.0752b12: 之證位也。即第八地是也。初地所發觀空心 T2217_.59.0752b13: 至八地而證故。指此地云淨菩提心證位。 T2217_.59.0752b14: 故疏第六釋八地云。入此地時得度空性
T2217_.59.0752b17: 其智惠門難解難入。一切聲聞辟支佛所不
T2217_.59.0752b20: 所説出過一切聲聞之第八地。故疏云。常途 T2217_.59.0752b21: 諸論以此爲佛也。又疏第六云。菩薩至第 T2217_.59.0752b22: 八地時。於心之實際而初證之故。顯教心
T2217_.59.0752b25: 眞言行者第三劫盡處第四妄斷位時初地
T2217_.59.0752b28: 等三人以眞言行人爲面故。作是説云祕 T2217_.59.0752b29: 密也。眞言行者地前一道心時即見法華常
T2217_.59.0752c03: 前義非理。八九極果寄同初地淨菩提心遮 T2217_.59.0752c04: 情義。故大師釋一道心云。云何菩提。謂如
T2217_.59.0752c07: 黄等言幷是明法身眞如一道無爲之眞理。 T2217_.59.0752c08: 佛説此名初法明道。智度名入佛道初門。 T2217_.59.0752c09: 言佛道者指金剛界大日曼荼羅佛。於諸 T2217_.59.0752c10: 顯教是究竟理智法身。望眞言門是則初
T2217_.59.0752c13: 進云第八地耶。又大師釋極無自性心云。 T2217_.59.0752c14: 是因是心望前顯教極果於後祕心初心。 T2217_.59.0752c15: 初發心時便成正覺宜其然也。疏云。心實 T2217_.59.0752c16: 際亦復不可得故曰極無自性心生也。此心 T2217_.59.0752c17: 望前二劫猶蓮華盛敷。若望後二心即是
T2217_.59.0752c25: 料簡今文者。又如王子以下文明成佛外 T2217_.59.0752c26: 迹中有八九十三心也。又如至歸依者正 T2217_.59.0752c27: 明眞言菩提心外迹徳也。若常途至佛地 T2217_.59.0752c28: 也者釋出過等二句兼明一道極無佛即眞 T2217_.59.0752c29: 言外迹成佛義也。諸論地論・法華論・中論・智 T2217_.59.0753a01: 度等也。法華中明佛智非二乘所知。華嚴云 T2217_.59.0753a02: 二乘如聾如盲故云出過二乘地也。今文 T2217_.59.0753a03: 總明八九也。以行者至名爲祕密者別明 T2217_.59.0753a04: 第八心。壽量長遠法華説故。前遮三乘今一 T2217_.59.0753a05: 乘中簡迹門也。又此至後名祕密者別明 T2217_.59.0753a06: 第九心。供養知識是善財訪知識義即華嚴 T2217_.59.0753a07: 説故。此中行者及菩薩者顯行人也。例如初 T2217_.59.0753a08: 劫中學大乘人云然彼行者也。又如云祕 T2217_.59.0753a09: 鍵云行人是七。問。既云此菩薩。可眞言行 T2217_.59.0753a10: 者。故疏第七云。此瑜伽者能不起于座悉 T2217_.59.0753a11: 至如是諸佛會中亦能次第絢求諸善知
T2217_.59.0753a14: 行同義指前行者云此菩薩也。又瑜伽者 T2217_.59.0753a15: 未必密人。順理外人云修瑜伽行者矣。若爾 T2217_.59.0753a16: 指華嚴人何失。況上文云餘如華嚴經説。 T2217_.59.0753a17: 分明者歟。或眞言行人也。今文悉密爲本顯 T2217_.59.0753a18: 爲末明之故。前二劫中至辟支佛地也者 T2217_.59.0753a19: 通結一道極無也。此中祕密一乘者理祕密 T2217_.59.0753a20: 一乘也。非金剛一乘也。是事理倶密故。已 T2217_.59.0753a21: 上釋所謂出過聲聞辟支佛地文畢。時大威 T2217_.59.0753a22: 徳下釋經釋提桓因等句猶歎淨菩提心外 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。斷惑證理二位倶雖同位無間位一道勝。 T2217_.59.0753a26: 解脱道極無強。故約無間解脱次第爲淺 T2217_.59.0753a27: 深歟。或同雖斷極細無勝劣觀智有淺深 T2217_.59.0753a28: 故爾也。例如三昧分異漏盡即同也。重意 T2217_.59.0753a29: 云。以實言之。二心同斷妄地前證理地上 T2217_.59.0753b01: 故二心地前者約斷妄也。二心地上者約 T2217_.59.0753b02: 證理也。一道地前極無地上者。一心約斷妄 T2217_.59.0753b03: 一心據證理也。斯乃三義相成非相違矣。 T2217_.59.0753b04: 又問云。八九名祕密一乘。何云理祕密乎。 T2217_.59.0753b05: 依之天台釋中云。一念凡心已有理性三密 T2217_.59.0753b06: 相海。一塵報色同在本理毘盧遮那。方乃名
T2217_.59.0753b12: 密不正明其行相故慈覺釋云。雖粗明印
T2217_.59.0753b15: 時三業又得此名未必我教祕密之義矣」 T2217_.59.0753b16: 即知釋迦牟尼淨土不毀等者。抄第三云以 T2217_.59.0753b17: 行者直以眞言爲乘超入淨菩提心得見 T2217_.59.0753b18: 心明道故。得此心時即知釋迦牟尼淨土 T2217_.59.0753b19: 不毀等。此一段疏。全引法華經。欲顯此劫 T2217_.59.0753b20: 眞實超過二乘之地證不退地。兼彰經之
T2217_.59.0753b23: 薩亦復不能知。當知此法復難信。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。如衆實
T2217_.59.0753c01: 矣准後文者又第十心也。法華曼荼羅華臺 T2217_.59.0753c02: 具體故。故法華儀軌云。我今依於大教王遍 T2217_.59.0753c03: 照如來成道法若能依此勝義修現世得成
T2217_.59.0753c06: 七云。此經是法王祕寶。不妄示卑賤之人。 T2217_.59.0753c07: 如釋迦出世四十餘年因舍利弗等慇懃三 T2217_.59.0753c08: 請方爲略説妙法蓮華義。今此本地之身又 T2217_.59.0753c09: 是妙法蓮華最深祕處。故壽量品云常在靈 T2217_.59.0753c10: 鷲山及餘諸住處乃至我淨土不毀而衆見燒
T2217_.59.0753c13: 實成爲極。今宗以菩提實義爲要。不改 T2217_.59.0753c14: 九界迷情而本地常身也。又本地常心何指 T2217_.59.0753c15: 久遠成覺耶。故疏第六釋菩提實義云。謂 T2217_.59.0753c16: 覺自心從本以來不生即是成佛。而實無
T2217_.59.0753c28: 同。本地身意鑰・疏是異矣。又天台釋云。常在
T2217_.59.0754a04: 出。檢可見。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
T2217_.59.0754a08: 故大師開題云。又據大日經顯祕密。妙法
T2217_.59.0754a11: 道。於餘教對治中既開對治祕密也。故法
T2217_.59.0754a16: 云或不至者指此類歟。未至寶處故。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: 者等舍利弗目連等。謂須菩提於般若會 T2217_.59.0754a24: 中猶能承佛威神説人法倶空。若離加持 T2217_.59.0754a25: 則不能爲。謂行者於前劫中雖過愚法 T2217_.59.0754a26: 未能出此廣惠人等。至此劫中須菩提等 T2217_.59.0754a27: 而於此祕密一乘不知所趣。故此行者乃
T2217_.59.0754b03: 非甚深般若。第三劫等虚空心無邊智惠一 T2217_.59.0754b04: 切二乘不能思議。乃名甚深般若。堪作祕
T2217_.59.0754b07: 今即上文至第二僧祇乃與二乘異也者。過 T2217_.59.0754b08: *愚法故云爾。不謂與不*愚法二乘異 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故。故 T2217_.59.0754b16: 知三重祕密是前後一致指法華也。又菩提 T2217_.59.0754b17: 心論云。今眞言行人如前觀已復發利益 T2217_.59.0754b18: 安樂無餘衆生界一切衆生心。以大悲決
T2217_.59.0754b21: 行人也。經云出過二乘疏云眞離二乘地。
T2217_.59.0754b24: 言釋提桓因親近供養。何故疏言帝釋奉草 T2217_.59.0754b25: 四王獻鉢梵王請轉法輪。今經略故。故智 T2217_.59.0754b26: 度論云。佛至樹下時釋提桓因奉上好草 T2217_.59.0754b27: 執金剛菩薩常執金剛衞護菩薩梵天王 T2217_.59.0754b28: 請轉法輪。如是等各有常法是以疏主引
T2217_.59.0754c02: 互顯歟。問。今段成佛者顯密中何佛耶。答。凡 T2217_.59.0754c03: 案一段意初直約行者内證外用歎徳。其 T2217_.59.0754c04: 文可知。後出過下重對顯家法身生身讃徳 T2217_.59.0754c05: 也。於中有二。初以顯法身極佛同内證初 T2217_.59.0754c06: 心。故大師云。顯教理智法身。是則眞言初門
T2217_.59.0754c10: 九云。又佛所以自藉此草者除世間憍慢 T2217_.59.0754c11: 心故。爲太子時種種放逸坐臥寶床寶几 T2217_.59.0754c12: 承足等。若出家猶習之即與本在家無異。 T2217_.59.0754c13: 此能捨如是事而坐草藉一切人天皆生
T2217_.59.0754c16: 爲人天所歸又同顯佛極理而歎内證徳 T2217_.59.0754c17: 也。今文眞言菩薩當成四種身之中亦約 T2217_.59.0754c18: 變化法身讃利他之徳也。故菩提心論云。 T2217_.59.0754c19: 成大毘盧遮那佛自性身・受用身・變化身・等
T2217_.59.0754c22: 台三藏佛。何云密佛耶。答。密成佛又四身別 T2217_.59.0754c23: 故變化法身用草座何失。或挫顯釋迦即 T2217_.59.0754c24: 云變化法身歟。或又密意大日成佛用草座 T2217_.59.0754c25: 歟。況彼圓教佛雖虚空爲座又用草座之 T2217_.59.0754c26: 義歟。何況灌頂阿闍梨用草座。可思之。問。 T2217_.59.0754c27: 若爾灌頂阿闍梨授印可時是令弟子成佛 T2217_.59.0754c28: 之儀式也。何唯華座非草座乎。答。私案。初 T2217_.59.0754c29: 後夜位内證故坐華座。後朝歎徳外用故座 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 747 748 749 750 751 752 753 754 755 756 757 758 759 760 761 762 [行番号:有/無] [返り点:無/有] [CITE] |