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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59

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T2217_.59.0754a01: 之言即屬自受用土。若准頌文寶莊嚴言
T2217_.59.0754a02: 即本時他也文此意今本地身云報身實報
T2217_.59.0754a03: 土也。上行等諸菩薩等者法華從地涌出品
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_.59.0754a06: 此衆中乃不識一人文准此文。法華中迹
T2217_.59.0754a07: 門屬方便對治道本門攝祕密神通乘歟。
T2217_.59.0754a08: 故大師開題云。又據大日經顯祕密。妙法
T2217_.59.0754a09: 蓮華義毘盧遮那本地常心文　疏第三文
如先引		　是深
T2217_.59.0754a10: 祕意也。又依淺略本迹二門同爲方便對治
T2217_.59.0754a11: 道。於餘教對治中既開對治祕密也。故法
T2217_.59.0754a12: 華壽量品云。如來祕密神通之力文智證釋
T2217_.59.0754a13: 云。迹門修生有對治道本門本有無對治
T2217_.59.0754a14: 道文若又准前總説後總結但以三乘教可
T2217_.59.0754a15: 云對治道。於法華迹門猶生驚疑故前文
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: 大日經疏指心鈔卷第十三
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_.59.0754a28: 名直過二乘地也文法華安樂行品云。此
T2217_.59.0754a29: 法華經諸佛如來祕密之藏。於諸經中最在
T2217_.59.0754b01: 其上文疏第三云。復次初劫智惠與二乘共
T2217_.59.0754b02: 行非深般若。二劫智惠尚與二乘共聞。亦
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_.59.0754b05: 密行阿闍梨也文私云。疏第三尚與二乘共
T2217_.59.0754b06: 聞者廣惠承佛力説二空故云共聞也。然
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_.59.0754b10: 法華云。諸佛智惠甚深無量文一切二乘不能
T2217_.59.0754b11: 思議者。法華云其智惠門難解難入。一切
T2217_.59.0754b12: 聲聞辟支佛所不能知文准此釋者。若常
T2217_.59.0754b13: 途諸論乃至辟支佛地也一章是唯明第八住
T2217_.59.0754b14: 心歟。又此菩薩等文又第八也唯獨自明了
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_.59.0754b19: 定永超外道二乘境界文此文會第三劫文。
T2217_.59.0754b20: 第三劫初云復次眞言門。故論又云今眞言
T2217_.59.0754b21: 行人也。經云出過二乘疏云眞離二乘地。
T2217_.59.0754b22: 故論又永超二乘文論文可通八九心歟｣
T2217_.59.0754b23: 故釋提桓因等者。抄第三云。准此經文但
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_.59.0754b29: 來釋此故云釋提桓因等文私云。經意含四
T2217_.59.0754c01: 王梵天故疏中擧二天歟。或經與釋影略
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_.59.0754c07: 云云常途諸論證此心時即名爲佛者即此
T2217_.59.0754c08: 意矣。後釋提下疏時大下
釋此文		以顯草座成佛擬
T2217_.59.0754c09: 密外用徳也。故知今成佛是顯佛也。故疏十
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_.59.0754c14: 敬心文此釋迦菩薩事也。今文同彼故可
T2217_.59.0754c15: 云顯成佛乎。又義。上文明初心現證位
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_.59.0754c20: 法身文前歸依今敬禮其言雖同其意是異。
T2217_.59.0754c21: 謂現當因果内外等異故。問。草座成佛是天
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
T2217_.59.0755a01: 草座。可悉之。今疏釋内證外用此意歟。阿
T2217_.59.0755a02: 闍梨住化他門故坐草座歟。故知今經中
T2217_.59.0755a03: 菩提實義時不用草座成佛外迹可依彼
T2217_.59.0755a04: 座歟。可尋決矣又疏第八云又爲弟子作
T2217_.59.0755a05: 法時阿闍梨此邊藉以生茅使蹲踞而座。
T2217_.59.0755a06: 阿闍梨亦當座於茅座不得加以床褥之
T2217_.59.0755a07: 類也。然受用生茅略有三義。一者其性潔
T2217_.59.0755a08: 淨離處樂觸可以蠲除行者昏怠恣慢之
T2217_.59.0755a09: 心。二者是吉祥草以爲數坐而證菩提。是
T2217_.59.0755a10: 故能除一切諸障。三者以此吉祥茅表惠
T2217_.59.0755a11: 性也文私云。今此文世尊者大日世尊歟。若
T2217_.59.0755a12: 爾成佛外迹可用此座歟。又第十九云。以
T2217_.59.0755a13: 如來成道時所坐故一切世間以爲吉祥。故
T2217_.59.0755a14: 持誦者藉之障不生也文此又大日如來歟。
T2217_.59.0755a15: 然准下文云。爲太子時者釋迦歟。若爾第八
T2217_.59.0755a16: 文又可同此歟。或云。奉草獻鉢等有深祕
T2217_.59.0755a17: 釋。疏第九六種震動釋六根煩惱。准知耳｣
T2217_.59.0755a18: 經所謂空性等者。有云。住心論等中以所謂
T2217_.59.0755a19: 空性等文證第八九二心中以終極無自性
T2217_.59.0755a20: 心生句爲第九簡別文。此空性者眞如大空
T2217_.59.0755a21: 性隨縁作諸法。故以同文證兩心也。其縁
T2217_.59.0755a22: 起無性中第九心即無性極故以終句爲簡
T2217_.59.0755a23: 別矣。云云抄云。有云。所謂空性乃至身意者
T2217_.59.0755a24: 第八心也。極無自性心生一句唯第九心也。
T2217_.59.0755a25: 故大師云。極無自性心一句悉攝華嚴教盡
T2217_.59.0755a26: 文但第九引上文是爲來由。非正證耳。有
T2217_.59.0755a27: 云。此文通二種心。然於一文上含淺深義。
T2217_.59.0755a28: 所以六無畏立一無畏三重幻含一種幻。
T2217_.59.0755a29: 但以終句爲簡別文。極言顯無上故云云私
T2217_.59.0755b01: 云。三義中初義於空性等一文淺深有無未
T2217_.59.0755b02: 分明矣。或云空性等文無淺深而證第九。
T2217_.59.0755b03: 勝兼劣故。例如慈恩二諦章中云。又上兼
T2217_.59.0755b04: 下。聲聞行縁必獨覺法乃至上必兼取下。二
T2217_.59.0755b05: 乘境行必菩薩境行故云云又般若寺疏抄中。
T2217_.59.0755b06: 以所謂空性乃至等虚空之文證第八。以離
T2217_.59.0755b07: 有爲無爲界乃至極無自性心生之文證第九
T2217_.59.0755b08: 也。准此釋者離有爲至舌身意十七字通
T2217_.59.0755b09: 二心前後文句各局歟。但寶鑰中兩所引之。
T2217_.59.0755b10: 下所引如疏抄上所引與第八所引者同
T2217_.59.0755b11: 文故來歟。私檢引文論八九鑰八幷第九上
T2217_.59.0755b12: 引皆除無邊至續生之三句。但論鑰倶第九
T2217_.59.0755b13: 増極無自性心生句又論鑰各第八云等
同虚空加同字耳		下引
T2217_.59.0755b14: 除初所謂至戲論之四句以等虚空以下
T2217_.59.0755b15: 三句退安極無自性心生下更加無邊一切
T2217_.59.0755b16: 等三句具引如是初心已下文矣。倩案以
T2217_.59.0755b17: 極無自性句爲第九簡句。鑰論是同。但鑰
T2217_.59.0755b18: 下引以無邊一切佛法依此相續生文似爲
T2217_.59.0755b19: 別句矣。或又下引爲驚覺的據一切佛法
T2217_.59.0755b20: 生者五相成身等曼荼功徳故。上重證時＊鑰
T2217_.59.0755b21: 論倶不引此文歟。又義。等虚空一句兼八
T2217_.59.0755b22: 九通句歟。故今所引安極無下也。故上釋
T2217_.59.0755b23: 云。驚一道於彈指覺無爲於未極。等空之心
T2217_.59.0755b24: 於是始起云云此釋極無云等空。但始起者
T2217_.59.0755b25: 約已極邊歟。非遮第八也。故疏云。空性即
T2217_.59.0755b26: 是自心等虚空性文又守護經開題云。空性･
T2217_.59.0755b27: 等虚空融境智而知一實文或又此文空性
T2217_.59.0755b28: 與等虚空歟。又或云。所謂空性至虚空通
T2217_.59.0755b29: 二心總句也。離有爲下二心別説也。離有
T2217_.59.0755c01: 至身意第八也。終一句第九也。例如第二
T2217_.59.0755c02: 劫中覺心所度云微細他縁所度云智障
T2217_.59.0755c03: 故。故理實細與極細又各分麁細。故大疏
T2217_.59.0755c04: 抄云六劫。可思之問。若爾第八所度何耶。
T2217_.59.0755c05: 答。經顯文越諸戲論是無間第八心也佛法
T2217_.59.0755c06: 續生即解脱第九心也。然理實各有斷證故。
T2217_.59.0755c07: 此中十喩者第三劫第八覺也。前十喩者第
T2217_.59.0755c08: 二劫覺與第三劫第八所度妄倶故云復成
T2217_.59.0755c09: 戲論也。今第八越彼故云越諸戲論也。越
T2217_.59.0755c10: 者指第八覺也。又等虚空三字顯微細斷
T2217_.59.0755c11: 也。又義。第九證局終一句也。依之疏云。心
T2217_.59.0755c12: 實際亦復不可得。故曰極無自性心生也文
T2217_.59.0755c13: 又云。行者初觀空性時覺一切法皆入心
T2217_.59.0755c14: 實際乃至以蒙佛教授故轉生極無自性心。
T2217_.59.0755c15: 乃至心之實際亦復不可得文文意第八心
T2217_.59.0755c16: 沈心實際萬行休息時諸佛驚覺而令轉
T2217_.59.0755c17: 生第九心。故云轉生。又云亦復也。轉及亦
T2217_.59.0755c18: 起盡非是示二心勝劣乎。若空性等文通
T2217_.59.0755c19: 第九則於一重心有轉生義耶。但第九同
T2217_.59.0755c20: 引者。若無彼文則難知無自性心從何心
T2217_.59.0755c21: 轉生。故引爲來由也。例如第五心引證。故
T2217_.59.0755c22: 彼心所引云。又云。聲聞所説眞言一一句安
T2217_.59.0755c23: 布是中辟支佛復有少差別。謂三昧分異淨
T2217_.59.0755c24: 除於業生文此中聲聞所説一一句安布是第
T2217_.59.0755c25: 四心證也。今再引是來由義也復有少差別。
T2217_.59.0755c26: 難知與何法差別故。問。迂迴直往二機倶
T2217_.59.0755c27: 以空性爲入門耶答或云。然也。漸機今
T2217_.59.0755c28: 空性者住常寂滅光理性時蒙佛驚即轉
T2217_.59.0755c29: 生極無心然後入祕密也頓機宿善機熟可
T2217_.59.0756a01: 入密者即成空性心。空性者無始生死我執
T2217_.59.0756a02: 轉融性也。此心不生時難入故以機爲空
T2217_.59.0756a03: 性也。斯則sa字三諦究竟入a字三諦也。
T2217_.59.0756a04: 宿善位以sa字空性爲門而入金剛寶藏中
T2217_.59.0756a05: asava三點。開藏内見時三點雙現前於藏
T2217_.59.0756a06: 外談内寶即有次第也。横竪義可思之云
T2217_.59.0756a07: 云問。今此空性無境等義可通覺心乘耶。
T2217_.59.0756a08: 答。不通也。問。覺心乘畢竟皆空爲極不三
T2217_.59.0756a09: 無得爲要。依之大師開題八不空性談義。
T2217_.59.0756a10: 寶鑰獨空慮絶不二無相文若爾空性無相等
T2217_.59.0756a11: 義不通第七乎。答。不通也。其故大師引證
T2217_.59.0756a12: 其文別故。所以二劫三劫隔僧祇三乘一乘
T2217_.59.0756a13: 異境行。故疏云。前劫悟萬法唯心今觀此
T2217_.59.0756a14: 心即是如來自然智身取意若此文通覺心。
T2217_.59.0756a15: 三劫雜亂十心難辨者歟。但至八不空性等
T2217_.59.0756a16: 釋者彼宗八不空理云八不空性非依今
T2217_.59.0756a17: 文歟所以宗家第八心獨名空性無境心故
T2217_.59.0756a18: 仍無失。問。大師立十住心專依大日經菩
T2217_.59.0756a19: 提心論。八不空性又非依今文乎。又雖有
T2217_.59.0756a20: 第七所依別文兼通此文何失。例如第九
T2217_.59.0756a21: 心正雖依極無自性句亦通所謂空性等
T2217_.59.0756a22: 文矣。又空性無境心名雖名第八何遮
T2217_.59.0756a23: 通餘心例如如實知自心矣。如何。答。住心
T2217_.59.0756a24: 淺深尤可任別憑經論起盡。此文通第七
T2217_.59.0756a25: 住心優降難辨者歟。但又住心淺深雖依
T2217_.59.0756a26: 眞言經論兼取各宗文理也。故八不空性及
T2217_.59.0756a27: 一心無相等言依彼宗釋義歟。又云。第九引
T2217_.59.0756a28: 證者如先會矣。或八九一劫故設雖通。此
T2217_.59.0756a29: 隔僧祇何同彼＊耶。又如實知自心名雖總
T2217_.59.0756b01: 即別名。空性無境心稱可局第八。例如一
T2217_.59.0756b02: 道無爲心矣
T2217_.59.0756b03: 上文無量等者。經云。無量如虚空不染污
T2217_.59.0756b04: 常住諸法不能動。本來寂無相。無量智成
T2217_.59.0756b05: 就正等覺顯現文疏第一云。次有一偈半。略
T2217_.59.0756b06: 答菩提心相貎乃至爾時行人爲此寂光所
T2217_.59.0756b07: 照無量知見自然開發如蓮華敷。故云無
T2217_.59.0756b08: 量智成就。此智成就即是毘盧遮那心佛現
T2217_.59.0756b09: 前故云正等覺顯現文私云。疏云寂光所照
T2217_.59.0756b10: 無量知見。同天台四佛智見。經云無量智成
T2217_.59.0756b11: 就同法華諸佛智惠甚深無量文。又心佛顯
T2217_.59.0756b12: 現義如實知自心義故大師引今經文證第
T2217_.59.0756b13: 八心符疏意矣
T2217_.59.0756b14: 前劫悟萬法唯心等者。唯心中有他縁覺心。
T2217_.59.0756b15: 法相唯識是事心也。三論唯心即眞心也。相
T2217_.59.0756b16: 宗遣相證性唯識雖名眞理識實性故云唯
T2217_.59.0756b17: 識。異三論云眞理即唯心耳。故知唯識言
T2217_.59.0756b18: 雖同事理義是別。具如先辨而已
T2217_.59.0756b19: 今觀此心即是如來自然智等者。疏第六云。
T2217_.59.0756b20: 次云離一切戲論法佛自然智。是廣歎不思
T2217_.59.0756b21: 議智而爲世間説滿足衆希願。是廣歎不
T2217_.59.0756b22: 思議方便○是故權實二惠具不可思議也文
T2217_.59.0756b23: 法華經第一云。諸佛智惠甚深無量。其智惠
T2217_.59.0756b24: 門難解難入文同疏云歎權
實　智取意		　二經意同權實二
T2217_.59.0756b25: 智倶不思議故云自然智也又一道心中談
T2217_.59.0756b26: 法報常住義。故云如來自然智等也。如來
T2217_.59.0756b27: 自然智者自受用身。毘盧遮那遍一切身者
T2217_.59.0756b28: 法身也。二身倶常住故云自然及遍一切也。
T2217_.59.0756b29: 故天台釋云。境既無量無邊常住不滅。智亦
T2217_.59.0756c01: 如是函大蓋大文理智倶常住而冥合如函
T2217_.59.0756c02: 蓋相稱也。問。法報常住等義覺心乘亦談。故
T2217_.59.0756c03: 疏第二劫文釋心主自在文云。以不滯有
T2217_.59.0756c04: 無心無罣礙。所爲妙業隨意能成文意云。法
T2217_.59.0756c05: 報同常住故云不滯有無不云法身無爲報
T2217_.59.0756c06: 身有爲之故。理智倶冥會故。云心無罣礙。
T2217_.59.0756c07: 故第七叙覺心云。悟心性不生知境智不
T2217_.59.0756c08: 異文又嘉祥法華義疏云。内應與法身相應。
T2217_.59.0756c09: 法身常住應身亦常文内應者自受用身也
T2217_.59.0756c10: 既云倶常。是法報常住義也。又云相應。豈
T2217_.59.0756c11: 非理智冥合耶。彼他縁心猶成理智冥會
T2217_.59.0756c12: 義。何況覺心乘乎。答。法身常住言雖同理
T2217_.59.0756c13: 智不二意全別。故彼義疏云。報佛壽量有始
T2217_.59.0756c14: 無終○初證佛果。是故有始。一證已後湛
T2217_.59.0756c15: 然不滅故無有盡文雖二身倶常報身猶有
T2217_.59.0756c16: 始無終也。而今文中如來自然智顯報身無
T2217_.59.0756c17: 始無終故云自然智也。又唯識等論中雖
T2217_.59.0756c18: 明智與眞如平等平等報身唯有爲生滅
T2217_.59.0756c19: 體未及無終談也。故慈恩三身義云。佛受
T2217_.59.0756c20: 用身既墮法數。生者皆滅。是一向記。故不
T2217_.59.0756c21: 可説是本性常。許從因生説是常者違
T2217_.59.0756c22: 比量故文何爲難端乎。凡今住心理智倶無
T2217_.59.0756c23: 始無終冥會一際故。境智倶實相也。境智倶
T2217_.59.0756c24: 般若也。故疏云。以心實相智覺心之實相。
T2217_.59.0756c25: 境智皆是般若波羅蜜文又宗家叙此心
T2217_.59.0756c26: 云。似澄水之能鑒如瑩金之影像。濕金即
T2217_.59.0756c27: 照影。照影即金水。即知境即般若。般若即境
T2217_.59.0756c28: 文此等義豈亂覺心乘乎。問。大師引菩提心
T2217_.59.0756c29: 論心體自如不見身心之文證覺心乘。又
T2217_.59.0757a01: 嘉祥二諦章云。不見有法出法性者。是
T2217_.59.0757a02: 名與般若相應文既云能照心體即眞如。
T2217_.59.0757a03: 又云不見法性外有能照智法。此等説豈
T2217_.59.0757a04: 非云境智倶實相耶。如何。答。雖云境智倶
T2217_.59.0757a05: 實相未談心境同般若歟。例如智論文云。
T2217_.59.0757a06: 有爲實相即是無爲無爲相者即非有爲云云
T2217_.59.0757a07: 又云。理智不二談二心雖同影像遮取義兩
T2217_.59.0757a08: 宗是別所以第七心遮心外影像但於唯心
T2217_.59.0757a09: 位談理智不二。故疏上文云。覺此心本不
T2217_.59.0757a10: 生即是漸入阿字門文然今心中非但明自
T2217_.59.0757a11: 心不生。心外影像亦不出常寂滅光。故疏云。
T2217_.59.0757a12: 以心如是故諸法亦如是。根塵皆入阿
T2217_.59.0757a13: 字門○影像不出常寂滅光文止觀第五云。
T2217_.59.0757a14: 無生教門竪攝因果。其義已彰。横攝之意
T2217_.59.0757a15: 今當説。大品若聞無生門則解一切義。初
T2217_.59.0757a16: 阿字攝四十七字。四十七字攝阿字。中間亦
T2217_.59.0757a17: 然。横竪備攝其文如此文既云。横竪備攝皆
T2217_.59.0757a18: 入＊阿字意也。漸入皆入義。可思之。問。根
T2217_.59.0757a19: 塵皆入＊阿字即事理倶密之義。影像不出
T2217_.59.0757a20: 常寂是即事而眞之談也。若爾何異祕密
T2217_.59.0757a21: 心耶。答。境智倶般若之談雖甚深猶是一
T2217_.59.0757a22: 乘一如理未及十十無盡説。影像歸常寂
T2217_.59.0757a23: 之義雖希有猶是攝相歸性域未入性相歴
T2217_.59.0757a24: 然位也。觀夫祕宗意現覺諸法本初不生也。
T2217_.59.0757a25: 何云入＊阿字耶。直約諸法令識其心也。
T2217_.59.0757a26: 豈云歸常寂乎。所以皆入不出言顯示一心
T2217_.59.0757a27: 縁起末歸一心無相本也。寧及性佛性然六
T2217_.59.0757a28: 大四曼乎。故釋云。今所言色者非諸識所
T2217_.59.0757a29: 變影像三乘色非一心縁起色一乘色性佛
T2217_.59.0757b01: 性然四曼法佛法爾三色文眞言
色也
T2217_.59.0757b02: 以此中十喩望前十喩等者。鈔第四云。疏以
T2217_.59.0757b03: 此中十喩等者。初劫第二劫十種譬喩乃成
T2217_.59.0757b04: 戲論。今此中十喩復爲對治前劫心沒實
T2217_.59.0757b05: 際欲令離有爲界故。觀此十喩亦成
T2217_.59.0757b06: 戲論。今時等虚空性倶不可得故云越諸戲
T2217_.59.0757b07: 論文道範云。此釋意以此十喩者第三劫十
T2217_.59.0757b08: 喩。望前十喩者前二劫十喩也前二劫十喩
T2217_.59.0757b09: 沒實際。爲對治之觀此第三劫十喩。尚對
T2217_.59.0757b10: 前十喩成能所。故成戲論。釋歟。謂即空･即
T2217_.59.0757b11: 心･不思議三種幻麁･細･極三妄如次能所治
T2217_.59.0757b12: 也。若三劫十喩爲戲論者。何心爲能治＊耶。
T2217_.59.0757b13: 即以等虚空性倶不可得爲能治也云云或
T2217_.59.0757b14: 云。以第三劫妄執云戲論。故次下云第三
T2217_.59.0757b15: 重百六十心煩惱業種除文是即越諸戲論
T2217_.59.0757b16: 意也。或云。第二劫十喩覺望第三劫覺降
T2217_.59.0757b17: 戲論。非妄執也。或云。前位覺即後位迷故
T2217_.59.0757b18: 倶無相違耳。問。四義倶未審。先抄義不明。
T2217_.59.0757b19: 二三劫相望時。何忽第三劫十喩云戲論乎。
T2217_.59.0757b20: 次義非理。十喩望十喩成戲論義何忽
T2217_.59.0757b21: 云妄執耶。作釋合經其文別。何以下釋成
T2217_.59.0757b22: 上義耶。次義非理。此中十喩者第三劫。望
T2217_.59.0757b23: 前十喩者第二劫。不順綴文。若如成者應
T2217_.59.0757b24: 云以前十喩望此十喩成戲論也。後義不
T2217_.59.0757b25: 然。眞妄一體則何分能越所越耶。諸義皆
T2217_.59.0757b26: 非理。如何。答。諸義皆非無理。抄意得綴文
T2217_.59.0757b27: 起盡。故意云。以此第三劫十喩望前初二
T2217_.59.0757b28: 劫十喩成戲論。此復成戲論也爲言更述抄
T2217_.59.0757b29: 意云。初二劫十喩望第三劫成戲論義也。
T2217_.59.0757c01: 所以觀此十喩者指沒心實際前二劫十
T2217_.59.0757c02: 喩也。意云。今此第三十喩復觀此沒實除
T2217_.59.0757c03: 前十喩亦成戲論也爲言初二劫妄執既戲
T2217_.59.0757c04: 論故望彼云亦也。若不爾者違下今時等
T2217_.59.0757c05: 虚空性等文。故等虚空性＊是第三劫十喩故。
T2217_.59.0757c06: 又是能越心故但會難者前劫十喩屬戲論。
T2217_.59.0757c07: 是不斷極細故。其戲論者妄執也。又第三
T2217_.59.0757c08: 重微細等釋雖文在下意指上文也。合經
T2217_.59.0757c09: 屬後者擧前意爲來由耳。佛樹牙生偏當
T2217_.59.0757c10: 等虚空等文故。次義甚深所説義理相順何
T2217_.59.0757c11: 拘綴文。依之唯識論云不可隨文而取其
T2217_.59.0757c12: 義。十地論述隨聲取義有五種過云云宗家
T2217_.59.0757c13: 判如文取義三世諸佛之怨云云所以此十
T2217_.59.0757c14: 喩所望也。前十喩能望也。以此十喩於望
T2217_.59.0757c15: 前十喩＊於可讀也。又實範點云。以此中十
T2217_.59.0757c16: 喩＊於望連波前十喩復成戲論云云後義相
T2217_.59.0757c17: 望不定故。一時具二義也。故釋論云。復次
T2217_.59.0757c18: 覺與不覺是一味故云云上諸義任意取捨。
T2217_.59.0757c19: 但案宗家意第三劫中有二種心。故一道心
T2217_.59.0757c20: 十喩猶屬戲論。故以第三劫十喩云復成
T2217_.59.0757c21: 戲論也。故大師叙一道心云。前劫菩薩作
T2217_.59.0757c22: 戲論。此心正覺亦非眞文此釋依今文起盡。
T2217_.59.0757c23: 故意云。第二劫菩薩望第三劫覺屬戲論。
T2217_.59.0757c24: 准知於第三劫中第八望第九非眞是戲
T2217_.59.0757c25: 論也爲言故文點云。以此中乃十喩＊於望
T2217_.59.0757c26: 禮波前＊乃十喩復成戲論云云意云。於第三
T2217_.59.0757c27: 劫中八九十喩相望第八成戲論故云越諸
T2217_.59.0757c28: 戲論也爲言越諸戲論文雖通八九今顯第
T2217_.59.0757c29: 九勝第八矣。次下云微細百六十心者重
T2217_.59.0758a01: 成第九所度邊也。所以極細中分麁細故
T2217_.59.0758a02: 立微細名歟。若不爾者所越戲論可非極
T2217_.59.0758a03: 細妄執。何故疏第三云。此空智生時極無自
T2217_.59.0758a04: 性心生也。但知心垢盡處戲論不行。即是第
T2217_.59.0758a05: 六無畏依略抄既極無位云戲論不行。即知一
T2217_.59.0758a06: 道心猶戲論也。理實言之極細妄執是障二
T2217_.59.0758a07: 心故。一道心雖斷一分極無障猶在故。一
T2217_.59.0758a08: 道十喩亦成戲論也。又義。如下辨。問。第二
T2217_.59.0758a09: 劫唯六喩。何云十喩耶。答。十有増減十故
T2217_.59.0758a10: 初二劫五六喩皆云十喩也。故疏第三云。然
T2217_.59.0758a11: 統論此品中十縁生句略有三種。摩訶般若
T2217_.59.0758a12: 中十喩亦具含三意文又法無畏釋云。法謂
T2217_.59.0758a13: 十縁生句也文初劫五喩非名十縁生句乎｣
T2217_.59.0758a14: 第三重微細百六十心煩惱等者。或云。一道
T2217_.59.0758a15: 心所度也。其故所謂空性乃至舌身意文第八
T2217_.59.0758a16: 説文。極無自性心生句偏在第九。即知第八
T2217_.59.0758a17: 説文中第九義未終。前所擧妄執唯可第八
T2217_.59.0758a18: 所度歟。或云。所謂空性等文亘二種心。八
T2217_.59.0758a19: 九有淺深。越諸戲論文又可通二心所度
T2217_.59.0758a20: 也。私一義云。但第九心所斷也。謂等虚空
T2217_.59.0758a21: 句對前望後含無間･解脱二義。前越諸戲
T2217_.59.0758a22: 論者第八無間道斷極細麁分也。若對彼今
T2217_.59.0758a23: 等虚空成第八證理。有智契空理故云等
T2217_.59.0758a24: 虚空也。若望後佛法而生句又爲第九無
T2217_.59.0758a25: 間道。斷極細中細分故云微細。猶如第二
T2217_.59.0758a26: 劫中他縁所度云智障覺心所斷云微細也。
T2217_.59.0758a27: 佛法而生是第九證理故。故知種已上釋等
T2217_.59.0758a28: 虚空以虚空似煩惱滅無歟。復有下釋無
T2217_.59.0758a29: 邊以下文也。但至云第八所引中間文者。
T2217_.59.0758b01: 作釋引證依義理淺深不云文言交雜。今
T2217_.59.0758b02: 經第十心在八九前。又菩提心論七八引證
T2217_.59.0758b03: 未必文前後矣。又大師處處釋。第八第九
T2217_.59.0758b04: 同云等虚空心。八九同引此文通二心義
T2217_.59.0758b05: 顯然者歟。問。下云於業煩惱解脱非第九
T2217_.59.0758b06: 所度＊耶。答。彼廣通三妄。煩惱即知佛事
T2217_.59.0758b07: 故。例如云一心流轉作四相故云云
T2217_.59.0758b08: 業壽種者。疏第一云。蘊阿頼耶業･壽･種子
T2217_.59.0758b09: 文智證大師釋云。業壽種者。約第二識有
T2217_.59.0758b10: 三相。謂自相･因相･果相也。開因相爲二。
T2217_.59.0758b11: 謂業與種。所謂業者身口意不清淨業也。言
T2217_.59.0758b12: 種子者癡愛因縁也。言壽者酬因所生之果
T2217_.59.0758b13: 報識故約第八梨耶立種子及果報二名也
T2217_.59.0758b14: 文私案。業者業種子。種者煩惱種子。壽是總
T2217_.59.0758b15: 報體。皆在頼耶識。故知今業果可通二種
T2217_.59.0758b16: 生死歟。問。第一卷釋縁業生云。癡愛因縁
T2217_.59.0758b17: 造不清淨業生六趣身云云此但分段業果。
T2217_.59.0758b18: 何通變易。況彼華嚴猶云若依圓教不説變
T2217_.59.0758b19: 易等。期即身成佛行者受變易乎。答。上縁
T2217_.59.0758b20: 業生者分段煩惱業現行並別報故在前六
T2217_.59.0758b21: 識。今業壽種是種子幷總報故在第八識。然
T2217_.59.0758b22: 今宗三妄頓斷故極細斷時煩惱障等一時
T2217_.59.0758b23: 斷。故二種生死業種等又頓離也。但上擧分
T2217_.59.0758b24: 段者眞言行者無始本具邊雖有變易業
T2217_.59.0758b25: 果非三妄漸故不云受變易。麁苦先盡細
T2217_.59.0758b26: 苦顯云變易也。今既頓斷故。分段盡時即變
T2217_.59.0758b27: 易無故。成即身成佛義也。華嚴又一斷一切
T2217_.59.0758b28: 斷故云但分段身窮於因位也。但初劫文拔
T2217_.59.0758b29: 業煩惱株机等者。雖同時斷寄如常且作
T2217_.59.0758c01: 次第説也。況第一釋云。二乘雖破三毒亦
T2217_.59.0758c02: 不了了盡文分段業煩惱種子實極細斷位
T2217_.59.0758c03: 可斷盡歟。若今教即身成佛故不存變易
T2217_.59.0758c04: 業果者彼業果終不離。況極細法執故變易
T2217_.59.0758c05: 煩惱乎。若爾劣如常斷。又雖有彼種不可
T2217_.59.0758c06: 云受變易。地前凡位無漏未起故。初地以
T2217_.59.0758c07: 上無漏雖起非變易業歟。非有分別無漏
T2217_.59.0758c08: 故。又縁助煩惱已斷故。又雖有微細妄執
T2217_.59.0758c09: 非二死縁助惑歟。又義。但分段業果歟。智
T2217_.59.0758c10: 證釋云六趣業。故又普觀釋云。其實二苦
T2217_.59.0758c11: 通依一切本末不覺文又香象釋相續業
T2217_.59.0758c12: 用通五意故。或智證釋以現行顯種也。普
T2217_.59.0758c13: 記等約助發潤歟。問。等虚空是初地菩提
T2217_.59.0758c14: 心平等種子。何云業壽種除義。佛樹牙生
T2217_.59.0758c15: 又二地以上大悲爲根。何云極無自性心耶。
T2217_.59.0758c16: 故疏第一云。今修平等三業清淨惠門一切
T2217_.59.0758c17: 蘊阿頼耶業･壽種子皆悉焚滅得至虚空
T2217_.59.0758c18: 無垢大菩提心。一切如來平等種子從悲藏
T2217_.59.0758c19: 中生法性牙。乃至莖葉華果遍滿諸法界
T2217_.59.0758c20: 成萬徳開敷菩提樹王文此文明鏡者歟。如
T2217_.59.0758c21: 何。答。業･壽種除釋等虚空文非無依馮。疏
T2217_.59.0758c22: 第一云。即時人法戲論淨若虚空。成自然
T2217_.59.0758c23: 覺不由他悟文以上二句准等虚空以下
T2217_.59.0758c24: 二句似無邊已下也佛樹牙生者虚空無垢
T2217_.59.0758c25: 菩提心也。心因句中有短三心等故云芽
T2217_.59.0758c26: 也。虚空無垢又業･壽種除義也。又義云。如
T2217_.59.0758c27: 能難。長十心時種子爲因牙等爲根。故疏下
T2217_.59.0758c28: 文云。初地爲種子二地爲牙三地爲疱文但
T2217_.59.0758c29: 今釋中不擧平等種者經疏影略。經擧菩
T2217_.59.0759a01: 提心種子疏示所斷妄執也。或除字平等種
T2217_.59.0759a02: 子歟。若不爾者如伊蘭種生栴檀牙。如何。
T2217_.59.0759a03: 又大師引證者爲證驚覺義引此文矣。故
T2217_.59.0759a04: 蒙驚轉入祕密故云牙生也。又義云。經文
T2217_.59.0759a05: 依此相續生文通種牙歟。疏家宗家互顯
T2217_.59.0759a06: 歟。雜問答云。問。何故先住此不生理。答。是
T2217_.59.0759a07: 虚空無垢大菩提心之地故。亦一切如來平等
T2217_.59.0759a08: 種子故。所以眞言行人從初發心住金剛種
T2217_.59.0759a09: 性。時即法性之芽自此而生萬徳之果於此
T2217_.59.0759a10: 開發。開發故先住之文私云。此文證二義。
T2217_.59.0759a11: 萬徳果者心果徳。故寶鑰釋第九心云。初心
T2217_.59.0759a12: 之佛其徳不思議。萬徳始顯一心稍現文是
T2217_.59.0759a13: 證初義也。又云。三密功徳云萬徳果。故同
T2217_.59.0759a14: 釋叙顯密異云。心外䂪垢於是悉盡。曼荼
T2217_.59.0759a15: 莊嚴此時漸開文是證後義也。或云。准釋
T2217_.59.0759a16: 論中云從無明種出覺知樹則業種生佛
T2217_.59.0759a17: 牙歟。疏第一云。離因業生佛樹牙生文
T2217_.59.0759a18: 思之
T2217_.59.0759a19: 既不壞因縁即入法界等者。因縁及生滅釋
T2217_.59.0759a20: 經有爲法界及不生滅釋經無爲也。不壞不
T2217_.59.0759a21: 動即入即是釋經離字經中明捨離前劫隔
T2217_.59.0759a22: 歴三諦故云離有爲等。疏中明今心不思
T2217_.59.0759a23: 議三諦故云即入即是也。故天台釋云。隔
T2217_.59.0759a24: ＊歴三諦是麁法也。圓融三諦是妙法也云云
T2217_.59.0759a25: 又云。始自華嚴終至般若但爲次第三諦
T2217_.59.0759a26: 所攝。今經會實方曰圓融文私云。以華嚴
T2217_.59.0759a27: 爲隔＊歴歟今疏異耳。問。有爲無爲是事理
T2217_.59.0759a28: 眞俗法也。何云三諦耶。答。二諦三諦開合
T2217_.59.0759a29: 不同一法二義差別。故疏第三云。今此境界
T2217_.59.0759b01: ○而形聲宛然即是法界。論幻即幻。論法
T2217_.59.0759b02: 界即法界。論遍一切處即遍一切處。論
T2217_.59.0759b03: 幻故名不思議幻也文私云。幻･法界･遍處
T2217_.59.0759b04: 如次假･空･中三諦也謂。幻是假有義。法界
T2217_.59.0759b05: 即空理異名。中道遍二諦故云遍一切處
T2217_.59.0759b06: 也。前縁起･法界如次俗諦･眞諦也。二諦門
T2217_.59.0759b07: 合假空爲俗以中爲眞諦也。問。不思議幻
T2217_.59.0759b08: 者但約假諦。如何云三諦耶。答。一假一切
T2217_.59.0759b09: 假故以空中即假諦故云不思議。空及中
T2217_.59.0759b10: 相即又爾也。故疏第三云。若於一念心中明
T2217_.59.0759b11: 見十縁生句義則上窮無盡法界下極無
T2217_.59.0759b12: 盡衆生界其中一切心相皆能了了覺知以
T2217_.59.0759b13: 皆從縁起即空即假即中故。故曰如實遍
T2217_.59.0759b14: 知一切心相文又天台止觀第六云。無明一
T2217_.59.0759b15: 念因縁所生法即空即假即中。不思議三諦
T2217_.59.0759b16: 一心三觀一切種智佛眼等法耳文故大師二
T2217_.59.0759b17: 教論中叙第八心云。此宗所觀不過三諦。
T2217_.59.0759b18: 一念心中即具三諦。以此爲妙文問。經離
T2217_.59.0759b19: 有爲無爲界者中道正觀離眞俗二諦義故。
T2217_.59.0759b20: 故疏第三云。以此中道正觀離有爲無爲
T2217_.59.0759b21: 界極無自性心生文若爾別教離邊中道。何
T2217_.59.0759b22: 云圓融三諦乎。答。疏下文以不思議中道
T2217_.59.0759b23: 遮隔＊歴二諦也。所謂圓融隔歴同雖明
T2217_.59.0759b24: 三諦且約中道二諦顯其義也。又圓融三
T2217_.59.0759b25: 諦雖倶體倶用中爲經體。故釋籤第一云。
T2217_.59.0759b26: 問。雖云辭異意同空假如何得爲經體。答。
T2217_.59.0759b27: 既是不思議空假還指空假即中。中爲經
T2217_.59.0759b28: 體。中即空假亦指於中。三諦無非遍一切
T2217_.59.0759b29: 處文何況中道正觀既云極無自性心第八
T2217_.59.0759c01: 心既圓融第九心還隔歴
T2217_.59.0759c02: 若如來出世若不出世等者。鈔第四云。一切
T2217_.59.0759c03: 諸法住阿字本不生中若佛出世若不出世
T2217_.59.0759c04: 其性常住離於造作故曰諸法法爾等文大
T2217_.59.0759c05: 日經説眞言相云。若諸如來出現若諸如來
T2217_.59.0759c06: 不出諸法法爾如是住。謂諸眞言法爾故文
T2217_.59.0759c07: 疏第七云。此意言如來自證法體非佛自作
T2217_.59.0759c08: 非餘天人所作法爾常住。而以加持力出
T2217_.59.0759c09: 興于世利益衆生○如來無礙知見在一切
T2217_.59.0759c10: 衆生相續中法爾成就無有缺減。以於此
T2217_.59.0759c11: 眞言體相不如實覺故名爲生死中人。若
T2217_.59.0759c12: 能自知自見時即名一切知者一切見者。是
T2217_.59.0759c13: 故如是知見非佛自所造作亦非他所傳
T2217_.59.0759c14: 授也文私云。宗家第十心引此文。今如實知
T2217_.59.0759c15: 自心義同故引合也。釋大衍論云。六者非作
T2217_.59.0759c16: 非造自然意。謂欲顯示一切諸法有佛無佛
T2217_.59.0759c17: 相熏相生無斷絶義。法爾道理性如是故文
T2217_.59.0759c18: 此釋會今文歟
T2217_.59.0759c19: 如般若中一切法趣眼等者。抄第四云。言一
T2217_.59.0759c20: 切法趣眼等者。一切法者般若中從色等歴
T2217_.59.0759c21: 法是也。趣即歸趣。謂一切法皆歸趣於眼
T2217_.59.0759c22: 處即法界也。是趣不過者無有出過是處
T2217_.59.0759c23: 者也。大品云。云何菩薩摩訶薩得阿耨多羅
T2217_.59.0759c24: 三藐三菩提時爲衆生説色趣空説受想
T2217_.59.0759c25: 行識趣空乃至説一切種智趣空等。何以
T2217_.59.0759c26: 故。是色空相非趣非不趣。乃至云一切法
T2217_.59.0759c27: 趣空是趣不過。何以故。空中趣非趣不可得
T2217_.59.0759c28: 故。又論。問曰。般若波羅蜜非趣非不趣。須
T2217_.59.0759c29: 菩提。何以故。問。行般若者趣至何處。佛何
T2217_.59.0760a01: 以答言趣薩般若。答曰。外道言説法從因
T2217_.59.0760a02: 趣果從先世入今世從今世趣後世。破
T2217_.59.0760a03: 是常顛倒故言無趣不趣。此中須菩提以
T2217_.59.0760a04: 著心　問。佛以無著心答等文私云。宗家以
T2217_.59.0760a05: 今經文證第八心。疏家以般若經意作釋。
T2217_.59.0760a06: 相違如何。答。經論文理隨宜。若爾般若何
T2217_.59.0760a07: 背第八心乎。疏第三云。如説極無自性心
T2217_.59.0760a08: 十縁生句即攝華嚴般若種種不思議境界
T2217_.59.0760a09: 文第九心猶攝般若。況第八心乎。或又此文
T2217_.59.0760a10: 證第九心故依般若歟。下文分明故。止
T2217_.59.0760a11: 觀第四云○若得此意初心凡夫能於一念
T2217_.59.0760a12: 圓棄諸蓋。故大品云。一切法趣欲事。是趣
T2217_.59.0760a13: 不過。欲事尚不可得。何況當趣不趣。釋云。
T2217_.59.0760a14: 趣即是有。有能趣所趣故即辨俗諦。欲事
T2217_.59.0760a15: 不可得即是明空。空中無能趣所趣即辨
T2217_.59.0760a16: 眞諦。云何當有趣非趣即是辨中道。當知三
T2217_.59.0760a17: 諦只在一欲事耳文私云。准此釋者趣是
T2217_.59.0760a18: 有也有能所越故即俗諦也。經一切法乃至
T2217_.59.0760a19: 更無去處也次是故乃至眼尚不可得者是即
T2217_.59.0760a20: 明空。空中無能所趣故即眞諦也。何況趣
T2217_.59.0760a21: 非趣耶者即是辨中道也。此文有雙非雙照
T2217_.59.0760a22: 中道。謂趣不趣如次有空故亦有亦空中道
T2217_.59.0760a23: 也。又互奪兩亡故趣不趣如次非空非有中
T2217_.59.0760a24: 道也。當知三諦只在一眼中耳。耳鼻舌身
T2217_.59.0760a25: 意等應准知之。故云亦如是也。大師以此
T2217_.59.0760a26: 離眼耳鼻等文證第八住心。甚有深意矣。
T2217_.59.0760a27: 彼宗一心三諦爲極故。問。大品文並止觀
T2217_.59.0760a28: 釋三諦義宜然。今經云離眼等未聞三諦
T2217_.59.0760a29: 義。如何。答。謂以大品文合今經意。趣眼是
T2217_.59.0760b01: 有義釋眼字。眼尚不可得即空義當離字。何
T2217_.59.0760b02: 況趣不趣並同離眼二字。故知開爲二諦合
T2217_.59.0760b03: 爲中道也。或又三諦倶在眼一字中以眼
T2217_.59.0760b04: 耳等各三諦歸第一實際故云離也。故次
T2217_.59.0760b05: 爲釋極無重示此意云一切諸法無不從
T2217_.59.0760b06: 縁生者者假諦也。若從縁生即無自性者空
T2217_.59.0760b07: 諦也。若無自性即本不生即中道也。疏第七
T2217_.59.0760b08: 釋＊阿字有空不生三義中云又不生者即
T2217_.59.0760b09: ＊是中道文本不生即是心之實際者。天台雖
T2217_.59.0760b10: 明圓融三諦以中爲經體故云不生即
T2217_.59.0760b11: ＊是心之實際也。玄義云。正指實相直爲正
T2217_.59.0760b12: 體文釋籤云。既是不思議空假還指空假即
T2217_.59.0760b13: 中。中爲經體文又三諦是能依別義實際
T2217_.59.0760b14: 是所依一心也。故疏第一云。又復從縁生故
T2217_.59.0760b15: 即空即假即中。遠離一切戲論至於本不生
T2217_.59.0760b16: 際。本不生際者即是自性清淨心文弘決五
T2217_.59.0760b17: 云。心性不動假立中名。亡泯三千假立空
T2217_.59.0760b18: 稱。雖亡而存立假號文此中心性者今心
T2217_.59.0760b19: 實際所依惣體也。經中離字也。不動已下三
T2217_.59.0760b20: 諦別義故皆云假立也經眼耳等文也。二義
T2217_.59.0760b21: 雖異心實際爲極故云離也
T2217_.59.0760b22: 行者得如是微細惠時等乃至極無自性心生
T2217_.59.0760b23: 也者。住心論中以此文證第九心。此文有
T2217_.59.0760b24: 多意。如是者指前言也。微細惠者空性心即
T2217_.59.0760b25: 第八心也。所以觀一切法乃至即是心之實際
T2217_.59.0760b26: 者重述前段意爲後心來由也。前引大品
T2217_.59.0760b27: 成天台一心三諦義畢重擧其意爲極無
T2217_.59.0760b28: 起因也。心之實際者或中道或所依一心義
T2217_.59.0760b29: 如先成今心實際亦復不可得者。前一道無
T2217_.59.0760c01: 爲心理無自性故起事事無礙故云亦復
T2217_.59.0760c02: 不可得云極無自性也。依之金師子章釋
T2217_.59.0760c03: 第五圓教云。情盡體露繁興大用。起必全
T2217_.59.0760c04: 眞。萬像紛然略抄大師引菩提心論萬徳斯
T2217_.59.0760c05: 具妙用無窮證極無良有以也。繁興大用
T2217_.59.0760c06: 萬像紛然二句逆次配論二句矣。心實際無
T2217_.59.0760c07: 自性而起事事故云起必全眞等耳。故知
T2217_.59.0760c08: 心實際亦復不可得文正釋極無自性心生
T2217_.59.0760c09: 句也。是即第九心也。故下釋云。行者初觀
T2217_.59.0760c10: 空性時覺一切法皆入心之實際○爾時十
T2217_.59.0760c11: 方諸佛同時現前而勸喩之。以蒙佛教授
T2217_.59.0760c12: 故轉生極無自性心文此釋意者入心實際
T2217_.59.0760c13: 是第八心故。又云。如是牒已成義指例未
T2217_.59.0760c14: 成法之義也。前已成第八心畢欲今更成
T2217_.59.0760c15: 第九心故。微細惠者極無自性心。於前空性
T2217_.59.0760c16: 等文有二意一有爲無爲相即是天台圓融
T2217_.59.0760c17: 三諦也。二縁生無性義即華嚴法界縁起也。
T2217_.59.0760c18: h@rda抄第六云。又云。行者得如是乃至心生
T2217_.59.0760c19: 也云云是當當華嚴法界縁起義文所謂觀一
T2217_.59.0760c20: 切染法等＊者染淨諸法倶有縁生無性義。故
T2217_.59.0760c21: 大師引菩提心論夫迷之法從妄想生染法
縁生
T2217_.59.0760c22: 妄想止除種種法滅同無性從眞起用施諸法
T2217_.59.0760c23: 門淨法
縁生		達於彼岸法已應捨同無性之文證
T2217_.59.0760c24: 第九心同今文耳。故知一段文皆正證第
T2217_.59.0760c25: 九也。次下釋此心云。若住不思議地時不
T2217_.59.0760c26: 著於有爲無爲云云又義。一章文皆悉釋極
T2217_.59.0760c27: 無自性一句故證第九而已。故寶鑰下云。
T2217_.59.0760c28: 善無畏三藏説此極無自性一句悉攝華嚴
T2217_.59.0760c29: 教盡。所以者何。華嚴大意原始要終明眞
T2217_.59.0761a01: 如法界不守自性隨縁之義文問。准華嚴釋
T2217_.59.0761a02: 義眞如隨縁義是三乘眞如縁起而非一乘
T2217_.59.0761a03: 稱性具徳。故探玄記中立十重唯識云○六
T2217_.59.0761a04: 轉眞成事唯識。謂如來藏不守自性隨縁
T2217_.59.0761a05: 顯現八識王數相見種現。七理事倶融唯識。
T2217_.59.0761a06: 謂如來藏擧體隨縁成辨諸事。其自性本不
T2217_.59.0761a07: 生業。即此理事混融無礙。是故一心二諦皆
T2217_.59.0761a08: 無礙。故起信云。依一心法有二種門皆各
T2217_.59.0761a09: 總攝一切法已上約終
教説		　八融事相入唯識。謂
T2217_.59.0761a10: 由理性圓融無礙以理成事。事亦鎔融互
T2217_.59.0761a11: 不相礙。或一入一切一切入一無所障礙。
T2217_.59.0761a12: 九全事相即唯識。謂依理之事事無別事
T2217_.59.0761a13: 理。既無彼此之異合事一即一切。十帝網
T2217_.59.0761a14: 無礙唯識。謂一中有一切。彼一切中復有一
T2217_.59.0761a15: 切。既一門中如是重重不可窮盡。餘一一
T2217_.59.0761a16: 皆各如是。法性圓融故令事相無礙此三門約
別教取意
T2217_.59.0761a17: 　此文中以眞如法界隨縁義爲終教以
T2217_.59.0761a18: 事事圓融爲圓教。大師何違本宗義以三
T2217_.59.0761a19: 乘教義成一乘義理。誰信用耶。答。有二意。
T2217_.59.0761a20: 一云眞如法界隨縁義者。是一乘無盡法界
T2217_.59.0761a21: 縁起非三乘一相眞如縁起也。故復古記下
T2217_.59.0761a22: 云。太一云。一乘縁起自體法界不同大乘
T2217_.59.0761a23: 縁起但能離執斷常諸過示。此宗不爾一
T2217_.59.0761a24: 即一切無過不離無法不同也文華嚴玄門
T2217_.59.0761a25: 云。若二乘教辨即異事顯異理。若此宗
T2217_.59.0761a26: 即事是理等略抄華嚴問答云。三乘縁起者縁
T2217_.59.0761a27: 集有縁散即無。一乘縁起即不爾。縁合不有
T2217_.59.0761a28: 縁散不無文壽靈云。三乘一相縁起。一乘無
T2217_.59.0761a29: 盡縁起云云准此文。今法界隨縁者一乘無
T2217_.59.0761b01: 盡縁起也。二云。彼宗雖云無盡縁起是一
T2217_.59.0761b02: 心縁起未及三密無盡縁起。故云眞如縁
T2217_.59.0761b03: 起也。又雖以理成事故談事融未明性
T2217_.59.0761b04: 相歴然事常故。故先徳云。顯一乘一心縁起
T2217_.59.0761b05: 談非性佛性然四曼取意般若僧正疏抄云。
T2217_.59.0761b06: 一道無爲與極無自性住心文相交難見
T2217_.59.0761b07: 別意。一道者佛知見即佛性。此佛性自性清
T2217_.59.0761b08: 淨故云極無自性也。譬如。金眞毎値阿
T2217_.59.0761b09: 練其形萬差而其性不改也。問。爾者可云
T2217_.59.0761b10: 極有自性住心。何云極無自性也。答。其攝
T2217_.59.0761b11: 相歸性爾云可也文寶生御房云。又直因淨
T2217_.59.0761b12: 菩提心照明諸法故少用功力便得除蓋
T2217_.59.0761b13: 除三昧見八萬四千煩惱實相成八萬四
T2217_.59.0761b14: 千寶聚門初發心時便成正覺。得如來一身
T2217_.59.0761b15: 無量身。初位得後位功徳猶論明昧是法
T2217_.59.0761b16: 華等顯一乘教相也。或已開淨知見照法性
T2217_.59.0761b17: 圓融解脱一切業煩惱時即知一切業煩
T2217_.59.0761b18: 惱。時即知一切業煩惱無非佛事本自
T2217_.59.0761b19: 無有縛令誰解脱耶。一斷一切斷一成一
T2217_.59.0761b20: 切成在於一地普攝一切諸地功徳。因果無
T2217_.59.0761b21: 二始終無礙。猶明從微至著階位漸次有次
T2217_.59.0761b22: 第行布等是眞言淺略。華嚴等顯一乘表徳
T2217_.59.0761b23: 教門斷惑證理行相也。今眞言祕教金剛一
T2217_.59.0761b24: 乘表徳教門曰能治道品是一一行者本有
T2217_.59.0761b25: 内證祕密金剛智印。論所治惑障即一一
T2217_.59.0761b26: 法佛法然自性三摩地密印標幟也。何捨何
T2217_.59.0761b27: 取哉文
T2217_.59.0761b28: 此心望前二劫等者。鈔第四云。此心望前三
T2217_.59.0761b29: 劫等者。三字誤書。謂此心屬第三劫故○
T2217_.59.0761c01: 第三劫極無自性心生時如蓮華盛敷故云
T2217_.59.0761c02: 望前二劫等。言若望後二心等者。此心喩
T2217_.59.0761c03: 八心中第五華種心第六成果心。後二心者
T2217_.59.0761c04: 第七受用種子第八嬰童心也。望此二心名
T2217_.59.0761c05: 果複成種。復能與彼後心而爲種故文於
T2217_.59.0761c06: 業煩惱解脱即是如蓮華開敷。而業煩惱具
T2217_.59.0761c07: 依即是果複成種也。又解。此心是三心中菩
T2217_.59.0761c08: 提心。望前來二劫論時。當第三劫如蓮華
T2217_.59.0761c09: 盛敷。望後二心即根與究竟。此菩提心却
T2217_.59.0761c10: 爲因故云如是初心佛説成佛因也文朝譽
T2217_.59.0761c11: 述抄意云。前二劫者指初二劫也。根與
T2217_.59.0761c12: 究竟者以極無自性心爲因句時。次以蒙
T2217_.59.0761c13: 佛警更増進心爲根句此即金剛心一念
T2217_.59.0761c14: 也。後以成正覺位心爲究竟句也。然顯教
T2217_.59.0761c15: 意見今之第八地心爲果位。前二劫顯行滿
T2217_.59.0761c16: 昇此地故。今教以八地已上乃至十地心
T2217_.59.0761c17: 爲成佛因初心佛矣。密教行始成八地故
T2217_.59.0761c18: 此約説三祇漸行而論。若據實尋其行者
T2217_.59.0761c19: 初地已上可云成佛因。故疏第十一釋初
T2217_.59.0761c20: 地徳云。平等清淨離諸分別。劑此名見菩
T2217_.59.0761c21: 提之心爲初成佛種子也文皆是密教行行
T2217_.59.0761c22: 大空三昧故。故疏第六云。如上所説一生
T2217_.59.0761c23: 補處及八地三昧是約教道法門作如此
T2217_.59.0761c24: 説耳。然祕密乘人於世諦中即能通達第
T2217_.59.0761c25: 一義諦者從初發心時即具行大空三昧。
T2217_.59.0761c26: 其謂不然則於一生之中不能頓滿諸地
T2217_.59.0761c27: 也文。取意　私云。抄約十心或約三心。二釋
T2217_.59.0761c28: 中述後釋意也。今謂不爾。抄師於出世間
T2217_.59.0761c29: 心生疏釋存三劫地前地上二意。今釋何必
T2217_.59.0762a01: 云八地已上菩提心句耶。又大師住心論第
T2217_.59.0762a02: 九引行者得如是乃至佛説成佛因疏文注釋
T2217_.59.0762a03: 云。前二劫者指他縁一道二種住心。後二心
T2217_.59.0762a04: 者示眞言門根究竟二心文寶鑰中引經如
T2217_.59.0762a05: 是初心乃至而業煩惱具依文。與住心論少
T2217_.59.0762a06: 異。彼不引於業煩惱等二句也。於此釋異
T2217_.59.0762a07: 義。或云。第二第三劫中各擧初攝後云二
T2217_.59.0762a08: 劫也。意於前二劫中極無自性心如蓮華
T2217_.59.0762a09: 盛敷也爲言故以論上文云。是因是心望前
T2217_.59.0762a10: 顯教極果。於後祕心初心文既顯教中有極
T2217_.59.0762a11: 無故。或云。以他縁･一道二心云二劫顯
T2217_.59.0762a12: 中間覺心非三劫義歟。釋二劫者二種住
T2217_.59.0762a13: 心之故。或云。第二劫擧他縁攝覺心第三
T2217_.59.0762a14: 劫唯取一道能所相望異故以一劫半云
T2217_.59.0762a15: 二劫也。半劫又一劫攝故。問。在第三劫指
T2217_.59.0762a16: 前二劫。應是初二劫。例如上文云前二劫
T2217_.59.0762a17: 中雖云度二乘地等。又望初劫未敷蓮第三
T2217_.59.0762a18: 劫總應云開蓮。若爾相對初劫。尤可入前
T2217_.59.0762a19: 劫。故知抄義合疏意。如何。答。宗家釋義深
T2217_.59.0762a20: 冥疏意。總持字義依處隨義可取文義。前
T2217_.59.0762a21: 三劫相對今十住心相望也。又初劫中湛寂
T2217_.59.0762a22: 證寂相望而分水中水上之未敷蓮。准知今
T2217_.59.0762a23: 第三劫中一道極無相望而別未盛已盛之
T2217_.59.0762a24: 開蓮華故疏第一釋無量智成就文云。爾時
T2217_.59.0762a25: 行人爲此寂光所照無量知見自然開發如
T2217_.59.0762a26: 蓮華敷文此文説第八心。故今卷中引此文
T2217_.59.0762a27: 合所謂空性文。無量智者同法華佛智無量
T2217_.59.0762a28: 義。無量知見當彼經四佛知見理。然但云蓮
T2217_.59.0762a29: 華敷不云盛敷。故知於第三劫内開敷與
T2217_.59.0762b01: 盛敷相望也。重意云。前三義中初義望字違
T2217_.59.0762b02: 上此心言。不順下猶如等文。大師釋又望前
T2217_.59.0762b03: 顯教者。對極無指一道等云前顯教歟。若
T2217_.59.0762b04: 爾何爲證矣。次義又非理。何唯擧他縁一
T2217_.59.0762b05: 道不擧覺心乎。若又攝覺心者非二劫
T2217_.59.0762b06: 歟。故第三義爲勝。上下文符順故。隨又前諸
T2217_.59.0762b07: 難無故
T2217_.59.0762b08: 世尊以十方三世佛爲證等者。釋心云。極無
T2217_.59.0762b09: 自性心望顯極果。於密初心之義以十方佛
T2217_.59.0762b10: 説而證之義也。故住心論九云。是因是心望
T2217_.59.0762b11: 前顯教極果。於後祕心初心。初發心時便
T2217_.59.0762b12: 成正覺宜其然也文此意十方佛説中且以
T2217_.59.0762b13: 報身所説華嚴文證顯果密因之義也。即
T2217_.59.0762b14: 以此義開示衆生云一大事因縁。又云淨
T2217_.59.0762b15: 知見也。故知以華嚴文而證顯果爲密因
T2217_.59.0762b16: 之義。源出大日經説。非大師私義耳。問。
T2217_.59.0762b17: 今釋同法華中以大事因縁説四佛知見。
T2217_.59.0762b18: 何云顯果祕因之義＊耶。答。隨義轉用矣
T2217_.59.0762b19: 行者解脱一切業煩惱時等者。自此下重釋
T2217_.59.0762b20: 經於業煩惱等文。已上再釋經上二句也。此
T2217_.59.0762b21: 中有法譬法説中初釋初句即知下釋而業
T2217_.59.0762b22: 下句。本自下二句如次釋成上二義。蓮前
T2217_.59.0762b23: 文兩次讀之。如良下譬説有二種。初譬中
T2217_.59.0762b24: 變毒爲藥如次喩脱煩惱時即知佛事。用
T2217_.59.0762b25: 除衆病一句通應譬本自下二句。又義。以
T2217_.59.0762b26: 譬二句對法説二二句。各逆次配矣。又如下
T2217_.59.0762b27: 以譬二句對法説四句而兩次配之。又或
T2217_.59.0762b28: 此譬却顯前開華成種之義。而萬像具依同
T2217_.59.0762b29: 果復成種之意。故若依後意可云萬像即
T2217_.59.0762b30: 空耳。演密抄第四云。知一切業煩惱等者。據
T2217_.59.0762c01: 事則凡情謂之塵勞聖智達爲功徳。約理
T2217_.59.0762c02: 則本離塵染。然與一切煩惱爲依故以變
T2217_.59.0762c03: 毒･虚空二喩而相況爾文實範注云。私案變
T2217_.59.0762c04: 毒喩事虚空喩理云云＊阿字義第四實範云。
T2217_.59.0762c05: 又云。雖解脱一切業煩惱者。行者得此心時
T2217_.59.0762c06: 即名之爲明。明來暗謝故。即是無明滅則行
T2217_.59.0762c07: 滅乃至生滅則老死滅等名爲業煩惱解脱。又
T2217_.59.0762c08: 云。而業煩惱具存者。淨名經云。不斷無明
T2217_.59.0762c09: 而具明達之智。又云。衆生未成佛以菩提
T2217_.59.0762c10: 爲煩惱。菩薩成佛時以煩惱爲菩提。故華
T2217_.59.0762c11: 嚴疏顯三毒相普有正法。彼有五義。一當
T2217_.59.0762c12: 相即空。空故是道。非謂此三即是佛法○
T2217_.59.0762c13: 般若　二約幻用攝生。亦非即是○淨名三
T2217_.59.0762c14: 在或用心○觀心爲道亦非即道浴流四留惑
T2217_.59.0762c15: 潤生長菩薩道。亦非即是○淨名五當相即
T2217_.59.0762c16: 道。不同前四。不思議故。今第五義正與此
T2217_.59.0762c17: 同。故無行經云。婬欲即是道。恚癡亦復然。如
T2217_.59.0762c18: 是三法中具一切佛法即斯義。又如虚空
T2217_.59.0762c19: 出過衆相而萬像具依。故下經云。虚空無垢
T2217_.59.0762c20: 無自性○云云具可見之云云私云。覺怨幷
T2217_.59.0762c21: 實範其意大同矣。菩提心義第三云。私云。欲
T2217_.59.0762c22: 入第三劫時先觀性空無相菩提超第三
T2217_.59.0762c23: 重無明極細妄執證得極無自性瑜伽之心
T2217_.59.0762c24: 名超第三劫行。約所度＊惑名第三劫行。
T2217_.59.0762c25: 約所證法名淨菩提心○眞言初住於一
T2217_.59.0762c26: 分無明不斷而斷名超第三而極細妄執。然
T2217_.59.0762c27: 猶有四十一品無明故云解脱業煩惱而業
T2217_.59.0762c28: 煩惱具依。變毒爲藥。即是初住以上法性同
T2217_.59.0762c29: 體之無明也。不斷而斷斷而不斷故云解脱
T2217_.59.0763a01: 而具依也略抄大師守護經釋下云。一切義宗
T2217_.59.0763a02: 經云。大聖説空法遠離於斷常。案上來文
T2217_.59.0763a03: 顯家之佛滯斷常二行未出業煩惱之苦
T2217_.59.0763a04: 依。故大日經中説如是初心佛説成佛因故
T2217_.59.0763a05: 於業煩惱解脱而業煩惱具依等。華嚴･寶雲
T2217_.59.0763a06: 等説應機之假佛未許究竟圓極之眞佛文
T2217_.59.0763a07: 私云。而業煩惱具依義疏釋與大師釋是異。
T2217_.59.0763a08: 各據一義影略互顯歟。自宗十地有本有性
T2217_.59.0763a09: 徳修生顯徳二義。疏家約本有無垢十地故。
T2217_.59.0763a10: 無間道地前諸惑斷盡故。疏第三云。但知心
T2217_.59.0763a11: 垢盡處戲論不行即是第六無畏依。更欲如
T2217_.59.0763a12: 何表示耶文解脱道初地開寶聚門悟。故今
T2217_.59.0763a13: 文云即知一切業煩惱無非佛事文不同
T2217_.59.0763a14: 天台法性同體惑也。又寶鑰云。心外礦垢
T2217_.59.0763a15: 悉盡曼荼莊嚴漸開云云大師據修生斷惑
T2217_.59.0763a16: 十地故云滯斷常二行也。所以菩提心論十
T2217_.59.0763a17: 六分明昧大日經疏第四微細妄執等是也
T2217_.59.0763a18: 西谷義也或云。修生十地有有＊惑無＊惑義矣。
T2217_.59.0763a19: 寶生御房義云。夫眞言地前者是竪義也。地
T2217_.59.0763a20: 上横義也。依十住心論前九種住心皆是因
T2217_.59.0763a21: 也。是地前也。第十即果也。即地上也。竪論
T2217_.59.0763a22: 次第淺深皆是眞言地前行相也。横觀智智
T2217_.59.0763a23: 平等即地上行相也。又義疏中釋今經文
T2217_.59.0763a24: 有二意。一者此心乃至成種文似釋如是初
T2217_.59.0763a25: 心佛説成佛因故文也。上二句反顯下兩句
T2217_.59.0763a26: 順成。以此心兩字應流下二句矣。或讀文
T2217_.59.0763a27: 點皆爲順釋。謂如是初心佛成佛･因説。上
T2217_.59.0763a28: 二句釋成佛義下二句釋因義也。故住心論
T2217_.59.0763a29: 中引疏今文合經局成佛因文矣。於業下
T2217_.59.0763b01: 文下別釋。行者已下文是也。故疏第三引
T2217_.59.0763b02: 今文云如前所説解脱一切業煩惱等除
T2217_.59.0763b03: 初二句矣。但佛説兩字廣貫下文故再釋歟。
T2217_.59.0763b04: 二者於業已下文又爲所釋也。置故字以
T2217_.59.0763b05: 反順義成上佛因之義故。所謂上先作盛
T2217_.59.0763b06: 敷成種釋合解脱具依等經。故抄上釋云。
T2217_.59.0763b07: 於業煩惱解脱即是如蓮開敷。而業煩惱具
T2217_.59.0763b08: 依即是果復成種文大師守護經釋同此意
T2217_.59.0763b09: 矣。意離地前三妄故云盛敷。地上微細未
T2217_.59.0763b10: 斷故云成種。寶鑰云。望前顯教極果於後
T2217_.59.0763b11: 祕心初心者即此意矣。次行者以下釋更述
T2217_.59.0763b12: 別義也。若依頓證人。微細亦初地盡故云
T2217_.59.0763b13: 爾歟。前義約漸證人兼顯顯密差別歟。大
T2217_.59.0763b14: 師顯密分別爲要但依前義也。若爾依後
T2217_.59.0763b15: 義不成佛因義乎。謂知無非佛事即頓證
T2217_.59.0763b16: 之因故云成佛因耳。但疏下釋。不思議幻義
T2217_.59.0763b17: 下句顯故爾也。意異矣。大師釋不引釋不引
T2217_.59.0763b18: 盡歟。或又約顯果後惑不存故云無非佛
T2217_.59.0763b19: 事。依密因後＊惑未盡故云果復成種。前後
T2217_.59.0763b20: 相成而成一義矣。或又釋論中熏離･熏倶作
T2217_.59.0763b21: 二釋。今釋當第二是一味故釋歟。問。無非
T2217_.59.0763b22: 佛事悟唯在諸＊惑斷盡位＊耶。答。准釋論
T2217_.59.0763b23: 染淨始覺悟可爾歟。故仁王經云。菩薩未
T2217_.59.0763b24: 成佛時以菩提爲煩惱。菩薩成佛時以
T2217_.59.0763b25: 煩惱爲菩提文又准同論五重問答明無明
T2217_.59.0763b26: 義＊者分分可開此悟歟。問。經如是初心等
T2217_.59.0763b27: 者寶鑰云。初發心時便成正覺宜其然也
T2217_.59.0763b28: 文以眞言深位初地同華嚴淺位初住。豈
T2217_.59.0763b29: 夫可然乎。答　有人云。祕宗又立四十二位。
T2217_.59.0763c01: 故彼宗初住入此宗初住也云云私云。不爾
T2217_.59.0763c02: 以同位寄同者淺深猶難辨。所以彼顯極
T2217_.59.0763c03: 果同密初心。故彼具文云。是因是心望前顯
T2217_.59.0763c04: 教極果。於後祕心初心。初發心時便成正
T2217_.59.0763c05: 覺宜其然也文既云極果。顯初住乎。又釋
T2217_.59.0763c06: 第八心＊云於諸顯教。是究竟理智法身。望
T2217_.59.0763c07: 眞言門是則初門文但初發心時便成正覺者。
T2217_.59.0763c08: 指今經如是初心佛説成佛因文也。何云
T2217_.59.0763c09: 華嚴文成祕宗義。例如智論是助佛道初
T2217_.59.0763c10: 門之文矣。問。龍樹付法亘顯密報佛唯
T2217_.59.0763c11: 説顯故相例不齊。故大師雖智論爲顯密
T2217_.59.0763c12: 差別之證。華嚴不爾。如何。答。傳持龍樹既
T2217_.59.0763c13: 知密。能説如來不思祕。故大師釋云。應化
T2217_.59.0763c14: 如來祕而不談。傳法菩薩置而不論文楞枷
T2217_.59.0763c15: 我乘内證智可引作證。況大師處處釋中以
T2217_.59.0763c16: 釋論所引大本華嚴成顯密義畢。但初發
T2217_.59.0763c17: 心者如云初心未必發心住歟。或隨義轉
T2217_.59.0763c18: 用矣
T2217_.59.0763c19: 若住此不思議解脱時等者。極無自性心在
T2217_.59.0763c20: 初地故云住不思議等也。故下文云。轉生
T2217_.59.0763c21: 極無自性心至不思議地文問。不思議解脱
T2217_.59.0763c22: 何必地上＊耶。第六無畏云不思議幻。故設
T2217_.59.0763c23: 雖地前何不云不思議乎。答。既下文云不
T2217_.59.0763c24: 思議地豈非初地以上乎。今文意迴向滿心
T2217_.59.0763c25: 垢悉盡入初地時。開一切業煩惱無非佛事
T2217_.59.0763c26: 悟。故云不思議地也。故疏第七云。若到修
T2217_.59.0763c27: 行地授不思議果。此修行地即是淨菩提
T2217_.59.0763c28: 心初法明門。例如聲聞見諦已後復入修道
T2217_.59.0763c29: 位也文此文分明矣。但至不思議幻者何
T2217_.59.0764a01: 云地前耶。故疏第三釋極無自性心云。即
T2217_.59.0764a02: 是眞言行者虚空無垢薩提心也文又云。如
T2217_.59.0764a03: 前所説解脱一切業煩惱而業煩惱具依即
T2217_.59.0764a04: 不思議之幻也文非指今文乎
T2217_.59.0764a05:   文永三年七月四日於高野山文六堂僧
T2217_.59.0764a06: 坊草了是偏爲紹隆佛法回向菩提而已
T2217_.59.0764a07:   金剛資頼瑜生年四十一
T2217_.59.0764a08:
T2217_.59.0764a09:
T2217_.59.0764a10: 大日經疏指心鈔卷第十四
T2217_.59.0764a11:
T2217_.59.0764a12:   疏卷第二之七
T2217_.59.0764a13: 統論三劫始終等者。且約大師十住心者有
T2217_.59.0764a14: 多意。或唯蘊無我爲始。極無自性爲終。上
T2217_.59.0764a15: 三劫文各存二意故疏云。越世間三妄執出
T2217_.59.0764a16: 世間心生文約出世間心論三劫故。又云。
T2217_.59.0764a17: 持齊爲始極無爲終故上文中一毫善爲
T2217_.59.0764a18: 始。下文中世間八心爲一毫善。故持齊爲
T2217_.59.0764a19: 始。又上文云。若住此不思議解脱時是眞阿
T2217_.59.0764a20: 羅漢乃至應受廣大供養文故極無爲終也。
T2217_.59.0764a21: 又云。正唯蘊爲始兼攝人天。第十心爲終
T2217_.59.0764a22: 也觀抄義私云。始兼正如觀義。終又有兼正。
T2217_.59.0764a23: 極無爲正祕密爲兼。上三劫中第三劫攝祕
T2217_.59.0764a24: 心初劫除世間心。下六無畏擧世間心無
T2217_.59.0764a25: 祕密心。故前後合論始終各有兼正耳。或
T2217_.59.0764a26: 始可通第一心。彼又有知過義。故寶鑰云。
T2217_.59.0764a27: 九種心藥文
T2217_.59.0764a28: 在石礦之中者礦薛峋云。侯猛反。銅鐵石。祝
T2217_.59.0764a29: 尚丘云。金玉未成器。礦古猛反。金璞金玉
T2217_.59.0764b01: 未成器云云私云。礦字相通也。金玉中今
T2217_.59.0764b02: 取玉邊爲喩矣
T2217_.59.0764b03: 譬如收彼頑石置在家中者。問。譬説中既無
T2217_.59.0764b04: 此意。何合説中示此義耶　答。今文中譬合互
T2217_.59.0764b05: 顯圓世間三心也。故有此句。所謂合中。是
T2217_.59.0764b06: 故諸善知識纔見衆生世間八心乃至遇便識
T2217_.59.0764b07: 之者第二持齊也。諸佛菩薩亦爾私云對前譬説
云亦爾譬
T2217_.59.0764b08: 中雖無文
有意故		久已證知乃至方便誘進令受三歸如
T2217_.59.0764b09: 前已分別説譬如收彼頑石置在家中者第三
T2217_.59.0764b10: 嬰童心也。受三歸戒是護戒故。前譬中此心
T2217_.59.0764b11: 無文。又譬説中。猶有如意寶在石礦之中
T2217_.59.0764b12: 乃至與瓦石無異者第一羝羊心也。此文無合
T2217_.59.0764b13: 法故互顯圓三心耳
T2217_.59.0764b14: 次以三種三心等者。有人云。見･修･無學三道
T2217_.59.0764b15: 云三種。此三道各有越三妄之心故云三
T2217_.59.0764b16: 種三心。但云拔業煩惱者擧無學三心顯
T2217_.59.0764b17: 餘二三心也云云信證僧正義云。第一僧祇
T2217_.59.0764b18: 内三種三妄執如次見･修･無學所斷也。聲
T2217_.59.0764b19: 聞･縁覺･證寂然界三乘人各經同三道斷彼
T2217_.59.0764b20: 三妄。然聲聞空我故攝唯蘊無我。縁覺與
T2217_.59.0764b21: 寂然界空法故攝拔業因種云云私云。此意
T2217_.59.0764b22: 三乘云三種三道云三心歟。觀抄云。三乘
T2217_.59.0764b23: 心云三種三心。三種即三心也。又有義同第
T2217_.59.0764b24: 二義也。私云。第二義違住心淺深。見道･三
T2217_.59.0764b25: 果是唯蘊心。無學拔業心故。第三義唯三乘
T2217_.59.0764b26: 心可云三種心後三字無用乎。初義無難
T2217_.59.0764b27: 歟
T2217_.59.0764b28: 爾時生於佛家等者。此文有二意。或攝祕
T2217_.59.0764b29: 密或屬極無自性心。合灰水使淨生於佛
T2217_.59.0764c01: 家合在憧雨寶之故。即知極無唯在地前
T2217_.59.0764c02: 也。地前地上是顯密界畔故。故寶鑰釋顯
T2217_.59.0764c03: 密異云。心外礦垢悉盡曼荼莊嚴漸開云云
T2217_.59.0764c04: 又云。顯藥拂塵眞言開庫文私云。悉盡者
T2217_.59.0764c05: 依疏極淨文歟。漸開又雨寶義也。疏云。從
T2217_.59.0764c06: 初地入金剛寶藏文若不開何入矣。重意云。
T2217_.59.0764c07: 入祕心迂迴直往二機異。今文明漸機入
T2217_.59.0764c08: 密。若行者已下述頓機入祕也。直從眞言
T2217_.59.0764c09: 門直字此意矣。所謂迂迴直往雖巧度拙度
T2217_.59.0764c10: 不同倶入初地金剛寶藏故云獲寶無異
T2217_.59.0764c11: 路也。意漸頓修行雖是顯密異路入初地
T2217_.59.0764c12: 時同得三密寶故無異路也爲言後義意若
T2217_.59.0764c13: 行者已前文皆明顯乘行也。巧度拙度相對
T2217_.59.0764c14: 分明故。況復三劫各置次言簡濫若生於
T2217_.59.0764c15: 佛家文更明直言初地。何不置次言乎。又
T2217_.59.0764c16: 結文以此因縁故堪受世間廣大供養也者又
T2217_.59.0764c17: 非釋經世間宗奉常應供養文乎。上疏文見
T2217_.59.0764c18: 歎極無徳。故即知今文成極無義理也。但
T2217_.59.0764c19: 至合譬二重者於極無有斷惑證理二重。
T2217_.59.0764c20: 無間･解脱如次地前地上故。然次生極無自
T2217_.59.0764c21: 性句雖通斷證總句且約斷惑邊合別譬
T2217_.59.0764c22: 也。又大師釋者。大顯密對辨時雖云拂外
T2217_.59.0764c23: 塵於顯中斷證異故非無得寶。故寶鑰叙
T2217_.59.0764c24: 第九心云。初心之佛其徳不思議。萬徳始顯
T2217_.59.0764c25: 一心稍現文又第九心引菩提心論萬徳斯具
T2217_.59.0764c26: 妙用無窮文爲證矣。此等豈隨分非開寶
T2217_.59.0764c27: 乎。然猶望三密寶時彼非眞寶故云未開
T2217_.59.0764c28: 藏也。又於初地位有遮表。顯乘極位寄同
T2217_.59.0764c29: 祕密遮情故云雨藏。一心三密雖異同初地
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