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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:有/無] [CITE]
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: 747 748 749 750 751 752 753 754 755 756 757 758 759 760 761 762 [行番号:有/無] [返り点:有/無] [CITE] |