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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 773 774 775 776 777 778 779 780 781 782 783 784 785 786 787 788 [行番号:有/無] [返り点:無/有] [CITE]
T2217_.59.0775a01: 性句不攝十縁生句乎。應知種種不思議 T2217_.59.0775a02: 言通上二句二經也。謂諸法無性故一多即 T2217_.59.0775a03: 入事理相通。此等皆正體智中俗縁境界而 T2217_.59.0775a04: 非分別情謂境界。故今云不思議。本宗遮 T2217_.59.0775a05: 三乘教神變不思議義。故未云必不思議歟。 T2217_.59.0775a06: 故疏第三云。空則畢竟不生。所則盡其性 T2217_.59.0775a07: 相。中則擧體皆常。以三法無定等故亦爲
T2217_.59.0775a10: 十喩亦含二意。此中深修觀察者即是意明
T2217_.59.0775a14: 議也。委論極無自性又第三重十縁生句攝 T2217_.59.0775a15: 也。所謂於初地淨菩提心位有八九十三箇 T2217_.59.0775a16: 住心。倶作十縁生觀。其中今經所説眞言行 T2217_.59.0775a17: 者所用也。故疏下云。毘盧遮那以此十縁生
T2217_.59.0775a20: 故云攝般若不思議境界也。又範上人依 T2217_.59.0775a21: 智證釋。雖依大品但總云諸法皆空。未云 T2217_.59.0775a22: 十喩。恐諸師意似不合疏意。十縁生句不思 T2217_.59.0775a23: 議法界之明文不可異求耳。又義。華嚴般若 T2217_.59.0775a24: 者。華嚴即般若。非指別經也。故天台釋籤 T2217_.59.0775a25: 第十云。言二經者。謂般若法華。以般若亦
T2217_.59.0775a28: 煩穿鑿矣。問。演密抄第四云。言佛性一乘 T2217_.59.0775a29: 等者。異勝鬘如來藏等經也。問。今第三義 T2217_.59.0775b01: 已該圓宗。第四云如實知自心。別收祕藏。 T2217_.59.0775b02: 是華嚴般若劣於如來祕藏耶。答。此乃宗是 T2217_.59.0775b03: 同但顯密爲異。前約教相圓極攝諸了義。
T2217_.59.0775b06: 歟。證僧正云。經文第三劫内分別始終二文。 T2217_.59.0775b07: 其二心淺深與眞言佛懸。成佛因初心今秋 T2217_.59.0775b08: 果先還如成來秋種子。然信解初心從第三 T2217_.59.0775b09: 劫終極無自性中生。祕密莊嚴初因猶如當 T2217_.59.0775b10: 春種子成當秋菓實。三心同攝菩心句。而 T2217_.59.0775b11: 不壞次第淺深之義。高祖獨達。餘師皆迷惑
T2217_.59.0775b14: 諸佛皆悉現前申其七勸。依華嚴經明七 T2217_.59.0775b15: 勸者。一者應趣果徳勸。二愍念衆生勸。三 T2217_.59.0775b16: 令憶本誓勸。四界同二乘勸。五指事令成勸。
T2217_.59.0775b19: 之因位相畢。故次釋佛地也。前二句中因門 T2217_.59.0775b20: 爲下品。根門爲中品。方便心爲上品。此方 T2217_.59.0775b21: 便中。更開佛地爲上上品也。至此上上品 T2217_.59.0775b22: 之第四心時。名究竟一切智佛地故經曰此 T2217_.59.0775b23: 四分之一度於信解。謂超第十地信解位昇
T2217_.59.0775b26: 上上方便斷微細妄執至佛果。故經曰此
T2217_.59.0775b29: 心開微細妄執。故云四分之一。斯則四妄 T2217_.59.0775c01: 執義也。度於信解者。或如來信解果位斷彼
T2217_.59.0775c04: 二義同備矣。或又四分之一者。疏・記同約淨 T2217_.59.0775c05: 心也。故記云。過此修上上方便。斷微細妄 T2217_.59.0775c06: 執者。顯佛地斷障義。未必釋四分之一文 T2217_.59.0775c07: 也。或云。但於方便心開四品也。謂八地爲 T2217_.59.0775c08: 下。九地爲中。十地爲上。開佛地爲上上 T2217_.59.0775c09: 品也
T2217_.59.0775c13: T2217_.59.0775c14: T2217_.59.0775c15: T2217_.59.0775c16: 疏卷第三之一 T2217_.59.0775c17: 疏猶是答前心相句者。前九句問中答第四 T2217_.59.0775c18: 諸心相句。故云答前心相句也。第二卷中 T2217_.59.0775c19: 以六十心及三劫文答畢。今更又答故云猶 T2217_.59.0775c20: 是也。問。前六十心所度妄心。今六無畏能度 T2217_.59.0775c21: 淨心。何染淨異耶。又三劫文通答心相及殊 T2217_.59.0775c22: 異。故疏第二云。亦是答諸心相及心殊異也
T2217_.59.0775c25: 答心相。含多意。或云。擧心相顯殊異歟。 T2217_.59.0775c26: 或云。今心相通二句前心相局一句歟。問。 T2217_.59.0775c27: 同云心相。何有寛狹乎。答。總別異故。故釋
T2217_.59.0776a01: 句心續生等句。故又云。心相通顯密心殊異 T2217_.59.0776a02: 局瑜伽行者心。今六無畏文但説所寄齊如 T2217_.59.0776a03: 常心故不答殊異心歟。問。若爾三劫又如 T2217_.59.0776a04: 常。何答殊異耶。答第三劫明眞言行者故。
T2217_.59.0776a07: 文此疏釋歟。或彼約第三劫此約前五無畏 T2217_.59.0776a08: 互顯歟。又問。今經中金剛手更發問。何答前 T2217_.59.0776a09: 心相句耶。答。觀義云。今重驚前問故約本 T2217_.59.0776a10: 云前矣。若但言答今問者恐有人執九句
T2217_.59.0776a16: 者心相續義故。又答請問説六無畏故。實 T2217_.59.0776a17: 義云。復次眞言門修行菩薩行等第三劫文 T2217_.59.0776a18: 也故疏釋云。此教諸菩薩則不如是。直以
T2217_.59.0776a23: 言門者指眞言門修行菩薩行文也。上菩薩 T2217_.59.0776a24: 地者指昇住此地文也。且依本經文上闕 T2217_.59.0776a25: 上地文下無直乘眞言行文。故二文合義理 T2217_.59.0776a26: 圓備耳。又義。諸義皆非理。九句問皆三劫未 T2217_.59.0776a27: 説前問也。何云聞彼乎。故知九句問前此 T2217_.59.0776a28: 菩薩淨菩提心門等文也。或又金剛手兼知 T2217_.59.0776a29: 佛答而致問歟。或又六十心三劫雖答此 T2217_.59.0776b01: 問猶未盡故以前答説爲重問因歟 T2217_.59.0776b02: 此菩薩行道時等者。今此菩薩是一生二生 T2217_.59.0776b03: 二類中二生成佛小機歟。故上文。直乘眞
T2217_.59.0776b08: 即得菩提文成一生成佛故云二生成佛機 T2217_.59.0776b09: 耳。問。三劫六無畏是義門雖異法體是一。然 T2217_.59.0776b10: 疏三劫釋云。若一生度此三妄執即一生成
T2217_.59.0776b13: 薩直乘眞言門上菩薩地者是指入眞言門 T2217_.59.0776b14: 頓入者也。上疏文云。唯一行一道而成正覺者 T2217_.59.0776b15: 即此人也。又菩提心論云。從凡入佛位者 T2217_.59.0776b16: 即是三摩地者是人也。謂此直往菩薩初入 T2217_.59.0776b17: 眞言教修學此教門終極佛果以前中間
T2217_.59.0776b20: 或云大機小機。或云一生成佛二生成佛。或 T2217_.59.0776b21: 云即身成佛即身成菩薩。或云聞時證漸次 T2217_.59.0776b22: 證也。然今經中專明鈍機得無畏兼顯利 T2217_.59.0776b23: 根解深密。故疏釋明鈍所寄齊成淺深二
T2217_.59.0776b26: 人未有深解之機則順常途隨文爲釋。若 T2217_.59.0776b27: 已成就利根智惠則當演暢深密而教授
T2217_.59.0776c01: 倶以眞言菩薩二類也。且出其證疏第六云。 T2217_.59.0776c02: 而諸衆生有漸入者有頓入者然其所趣
T2217_.59.0776c16: 教晝夜四時精進修現世證得歡喜地後十
T2217_.59.0776c24: 文也。又大品云。或有菩薩初發心時即得
T2217_.59.0776c29: 至一生補處位或一生入佛位。是祕密乘力 T2217_.59.0777a01: 耳。其誠證何對。金剛頂經説。修此三昧者現
T2217_.59.0777a05: 修瑜伽勝上法超十地菩薩境界。依如是
T2217_.59.0777a08: 菩薩位人爲從凡入佛人耶。但至上文者 T2217_.59.0777a09: 一生二生同望顯乘人不捨肉身故同云 T2217_.59.0777a10: 即身成佛。又云一生成佛也。故上具文云。
T2217_.59.0777a13: 耳。或三劫擧大機無畏明小機影略互顯 T2217_.59.0777a14: 歟 T2217_.59.0777a15: 佛還復約前三劫等者。鈔第四云。謂佛説此 T2217_.59.0777a16: 六無畏意明從淺至深從凡向聖階降位
T2217_.59.0777a20: 合不同法體無寛狹歟。故疏第二云。統
T2217_.59.0777a25: 況令受三歸文全同漸受三歸説故。故大疏 T2217_.59.0777a26: 抄第一云。即此於前三劫中亦更出六無
T2217_.59.0777a29: 約今所兼則世出世異故云差兼順世劣 T2217_.59.0777b01: 心故云降也。但約三劫者擧勝三劫顯劣 T2217_.59.0777b02: 八心也。具可云約前八心三劫作差降 T2217_.59.0777b03: 耳。又第二文者欲明三劫始終出世心先 T2217_.59.0777b04: 示淨心最初順世心也。例如欲明順世心 T2217_.59.0777b05: 先明違理心矣。況復准抄善無畏釋十信 T2217_.59.0777b06: 已前。十信猶有劫内外論。況信前乎。又約 T2217_.59.0777b07: 抄釋差降云階降位次悟證不同不遮有 T2217_.59.0777b08: 寛狹而已。對明者對是答也。又大疏抄第 T2217_.59.0777b09: 一云。問。然以此六無畏相配三劫何。答。
T2217_.59.0777b12: 拔業也。又上文中十住心配三劫時云。出 T2217_.59.0777b13: 世心中此唯蘊無我與拔業因種二住心爲
T2217_.59.0777b17: 初劫攝第五六如次第二三劫也 T2217_.59.0777b18: 至此六處如得再生者。大疏抄云。言諸衆
T2217_.59.0777b21: 也。問。既云再生許還作衆生義耶。答。 T2217_.59.0777b22: 望本有無垢生始覺修生後顯故云再生。 T2217_.59.0777b23: 非許還作衆生義耳 T2217_.59.0777b24: 疏善義通於淺深者。有二意。一者善是淨通 T2217_.59.0777b25: 名。六無畏皆善心淺深階位故云通於淺深 T2217_.59.0777b26: 也。今總即別名名十善故云今此中意明十 T2217_.59.0777b27: 善業道也。二者善者初無畏別稱。此中有淺 T2217_.59.0777b28: 略深祕能所寄齊故云義通淺深也。二義 T2217_.59.0777b29: 中前義爲勝。五無畏此釋無故。或後義爲 T2217_.59.0777c01: 善。擧初顯後故。又順下釋故疏云。得阿
T2217_.59.0777c04: 後得順世八心也等者。謂有二義。一者順世 T2217_.59.0777c05: 八心者外八心。漸・受三歸者内三歸也。上句 T2217_.59.0777c06: 終置也送句顯内外別矣。疏第二云諸善知 T2217_.59.0777c07: 識纔見世間八心萠動即如彼相者遇便識 T2217_.59.0777c08: 寶。諸佛菩薩久已證知方便誘進令受三
T2217_.59.0777c11: 心也。佛菩薩者如名。三歸者内三歸也。斯則 T2217_.59.0777c12: 從外八心入内八心義也。又八心三歸皆 T2217_.59.0777c13: 通持齊・無畏二心也。但准第二卷譬似八 T2217_.59.0777c14: 心三歸如次當二三心矣。此中言三歸戒 T2217_.59.0777c15: 者十善受三歸時發戒故云爾也。凡於發 T2217_.59.0777c16: 戒有三歸得羯磨得也。謂聲聞七衆戒中 T2217_.59.0777c17: 比丘比丘尼具戒作羯磨時發戒也。式叉 T2217_.59.0777c18: 摩那等五種戒三歸得也。但今十善戒非彼 T2217_.59.0777c19: 七衆戒攝也。若爾誰人所受耶。謂灌頂文
T2217_.59.0777c22: 心論二等可見之矣。前七衆者比丘比丘尼 T2217_.59.0777c23: 式叉摩那沙彌沙彌尼優婆塞優婆夷也。二 T2217_.59.0777c24: 者八心三歸同於内明之。上標下釋故。但也 T2217_.59.0777c25: 字顯標釋不雜歟。或本無此字矣。疏第二
T2217_.59.0777c28: 惡趣中以心離慳貪故現世安樂有大名 T2217_.59.0777c29: 稱命終生天後得涅槃。是故汝今更應以
T2217_.59.0778a03: 云命終生天不云後至涅槃故。問。一受 T2217_.59.0778a04: 三歸力可感無量生耶。若許爾者。一因多 T2217_.59.0778a05: 果理可然耶。若不許者遠得涅槃解脱果。 T2217_.59.0778a06: 世間人天果報何有所局乎。答。一業引一 T2217_.59.0778a07: 生是薩婆多一義也。大乘實談何同彼義 T2217_.59.0778a08: 乎。小乘猶有一興供養千變生天後證涅 T2217_.59.0778a09: 槃之説。況大乘談乎。若又約有部義會文 T2217_.59.0778a10: 者。倶會論幷光記作二釋。光第十七云。由 T2217_.59.0778a11: 一業但感一生。餘六因茲展轉別造。顯由
T2217_.59.0778a14: 食。故説一言據能施思實多。故非一業
T2217_.59.0778a17: 顛倒第四。身即四念住第一若知我者應離 T2217_.59.0778a18: 法扼縛。若得身無畏者觀不淨也。故光 T2217_.59.0778a19: 記第二十三云。觀身不淨治彼淨倒。觀受 T2217_.59.0778a20: 是苦治彼樂倒。觀心無常治彼常倒。觀法
T2217_.59.0778a23: 等四境修四行相中空非我行相通四境。 T2217_.59.0778a24: 故云知我得身無畏也。光記云。彼觀行 T2217_.59.0778a25: 者居縁總雜法念住中唯總觀身等四境 T2217_.59.0778a26: 修四行相。觀諸有爲皆非常性。觀諸有漏
T2217_.59.0778a29: 云。四中前三一一別觀唯不離縁。第四所 T2217_.59.0778b01: 縁通雜不雜。若觀唯法名不雜縁。於身 T2217_.59.0778b02: 等四或二合觀或三合觀或四總觀。二二合 T2217_.59.0778b03: 觀有六。三三合觀有四。四合觀有一。總有
T2217_.59.0778b08: 相兼二三總縁耳。又義云。身無畏者通四 T2217_.59.0778b09: 境總稱。非隨一歟。我又包四倒通號。四 T2217_.59.0778b10: 倒同妄計故云我。故疏釋云。得離不觀我
T2217_.59.0778b15: 配住心者。般若寺抄意。第一二如次第二
T2217_.59.0778b18: 是四念住觀門聲聞七方便攝故第四住心攝 T2217_.59.0778b19: 也。又身無畏攝世間心非無其證。疏第七
T2217_.59.0778b22: 釋身無畏云。第二無畏於有相觀中修曼
T2217_.59.0778b25: 後約所害立名歟。謂於身諸扼縛文同於 T2217_.59.0778b26: 我之扼縛文故。或又身言通能所害歟謂 T2217_.59.0778b27: 觀身不淨等治身常等倒故 T2217_.59.0778b28: 見此身三十六物者。抄第四云。涅槃經聖行 T2217_.59.0778b29: 品云。善男子。菩薩摩訶薩聖行者觀察是 T2217_.59.0778c01: 身從頭至足。其中唯有髮・毛・爪・齒・不淨 T2217_.59.0778c02: 垢穢・皮・肉・筋・骨・脾・腎・心・肺・膽・膓・胃・生熟 T2217_.59.0778c03: 二臟・大小便利・涕・唾・目涙・肪膏・腦膜・骨髓・ T2217_.59.0778c04: 膿血・腦脈・諸脈。是故頌云。髮・毛・爪・齒及塵 T2217_.59.0778c05: 垢・皮・肉・筋・骨・肪膏・腦膜・骨髓・膿・血・腦脈・ T2217_.59.0778c06: 諸脈。是名三十六物。行者應當速求厭離
T2217_.59.0778c09: 脾・十二腎・十三心・十四肝・十五肺・十六大 T2217_.59.0778c10: 膓・十七小膓・十八胃・十九胞・二十尿・二十 T2217_.59.0778c11: 一屎・二十二垢・二十三汗・二十四涙・二十五 T2217_.59.0778c12: 結・二十六涕・二十七唾・二十八膿・二十九 T2217_.59.0778c13: 血・三十黄痮・三十一白痮・三十二肪・三十三
T2217_.59.0778c16: 不淨。謂攬父母精血・業因・識以成身分故。 T2217_.59.0778c17: 二住處不淨。於父母胎中生臟之下熟臟之 T2217_.59.0778c18: 上故。三自體不淨。三十六以成身故。四自 T2217_.59.0778c19: 相不淨亦名外相不淨。九孔常流眼出眵涙 T2217_.59.0778c20: 耳出結𦡲鼻中流洟口出涎唾大小便道 T2217_.59.0778c21: 常出不淨。五究竟不浄。氣絶已後膖脹爛 T2217_.59.0778c22: 臭。如是不淨甚成可惡。此上是身念處觀
T2217_.59.0778c25: 心法念處觀也。應觀受是苦觀心無常觀 T2217_.59.0778c26: 法無我。如是觀時離我性四倒。謂觀身不 T2217_.59.0778c27: 淨得離淨倒乃至觀法無我得離我倒。
T2217_.59.0779a01: 云離我性。皆是遮情義。然相現即表徳謂。 T2217_.59.0779a02: 既遮表大異。何令相同乎。恐以第三能寄 T2217_.59.0779a03: 齊於瑜伽境不生愛慢義可同此。如何。 T2217_.59.0779a04: 謂遮表雖異義理終同。三昧現前是妄執制 T2217_.59.0779a05: 伏故歟。又下文以顯深位配密淺位歟。故 T2217_.59.0779a06: 伏寄斷也。私案。今疏多存亂達。謂以下不 T2217_.59.0779a07: 生愛慢一句安今衆相現前時下讀之。所
T2217_.59.0779a11: 疏第一云。復次如聲聞人。初觀陰界入時 T2217_.59.0779a12: 求我皆不可得。眞言菩薩亦如是。初觀陰
T2217_.59.0779a15: 以鏡像水月同十縁生句第五以心得自 T2217_.59.0779a16: 在之用齊心王自在等也。又違理者我不可 T2217_.59.0779a17: 得斷位。不生貪愛是伏位也。能寄齊又可同 T2217_.59.0779a18: 耳。若迴文者文義相順能所無違矣 T2217_.59.0779a19: 經若於取蘊所集我身者。鈔云。蘊者積聚而 T2217_.59.0779a20: 爲體故。取謂執取。凡夫執取以爲我故。身
T2217_.59.0779a25: 耶。私云。身者聚集義。即指上取蘊所集。故
T2217_.59.0779a29: 五蘊聚集也。問。上擧取蘊我身下云捨 T2217_.59.0779b01: 自色像。色像如次指上取蘊我身也。若爾 T2217_.59.0779b02: 我即身也。何。答。我是積集上計故取蘊所
T2217_.59.0779b06: 取生故名取蘊。從因爲名。煩惱名取。能執
T2217_.59.0779b11: 無性。亦是*拆法空。何但云唯蘊無我耶。
T2217_.59.0779b15: 也。若爾何同法無畏空極微刹那體*拆法 T2217_.59.0779b16: 空乎。疏第二釋寂然界云。乃至分分破*拆
T2217_.59.0779b20: 亦爲遮我。非無性空義歟。故疏第二云。聲 T2217_.59.0779b21: 聞經中雖説此五喩而意明無我。今此中
T2217_.59.0779b28: 答。以積集離散且類樹無歟。又譬取少分 T2217_.59.0779b29: 故無過。又寂然界雖大乘樹空觀屬小乘 T2217_.59.0779c01: 歟。嘉祥二諦章下云。小乘人*拆色空觀。大 T2217_.59.0779c02: 乘人即色空觀。小乘人*拆色空。大乘人色
T2217_.59.0779c05: 又二。相宗見諸法如幻空法。性宗觀諸法 T2217_.59.0779c06: 不生空法。起信論云。以五陰法自性不生
T2217_.59.0779c09: 如上所説乃至證湛寂等者。經云。謂如是解 T2217_.59.0779c10: 唯蘊無我。根・境・界淹留修行・拔業・煩惱株 T2217_.59.0779c11: 杌無明種子生十二因縁。離建立宗等。如 T2217_.59.0779c12: 是湛寂一切外道所不能知。先佛宣説離
T2217_.59.0779c15: 所謂從縁生法待因縁成。必有分段差別 T2217_.59.0779c16: 之相。上疏云。即是摩訶般若中歴法廣明者 T2217_.59.0779c17: 是也。如於陰界入分*拆求心不可得當 T2217_.59.0779c18: 知六度萬行乃至一切總持三昧門中種種 T2217_.59.0779c19: 求心亦不可得等。由此觀故所有一切我愛
T2217_.59.0779c22: 云唯蘊。故又今釋云心住蘊中是也。害 T2217_.59.0779c23: 者擧今無畏用。住法攀縁者顯今無畏體。所 T2217_.59.0779c24: 謂法者法空觀解即十縁生句觀也。故釋云 T2217_.59.0779c25: 諸蘊即空又云法謂十縁生句也。大疏抄云。
T2217_.59.0779c28: 一釋此心云。由約偏眞理作此平等觀耳
T2217_.59.0780a02: 也。是能害十縁生句法也。問。上文云。於所 T2217_.59.0780a03: 害我得蘇息。今何云能害耶。答。得蘇息 T2217_.59.0780a04: 隨宜。今文同第五無畏釋。二句如次配下 T2217_.59.0780a05: 文上法所害下法無我能治也。前文同第六 T2217_.59.0780a06: 無畏釋。未必一同歟 T2217_.59.0780a07: 爾時約幻炎等者。初劫經文云。祕密主。彼 T2217_.59.0780a08: 出世間心住蘊中。有如是惠隨生。若於蘊 T2217_.59.0780a09: 等發起離著。當觀察聚沫・浮泡・芭蕉・陽 T2217_.59.0780a10: 炎・幻等而得解脱。謂蘊處界諸執能執皆 T2217_.59.0780a11: 離法性。如是證寂然界。是名出世間心。祕 T2217_.59.0780a12: 密主。彼離違順八心相續業煩惱網。是起越
T2217_.59.0780a15: 法皆名順世八心。若三乘初發道意迄至 T2217_.59.0780a16: 拔業煩惱根本無明種子生十二因縁名
T2217_.59.0780a19: 違順八心我蘊兩倒二種業煩惱網。是名超
T2217_.59.0780a22: 謂十縁生句。十喩中順次擧初二等餘八 T2217_.59.0780a23: 歟。二義中前説爲勝。今釋文全同初劫文 T2217_.59.0780a24: 故。又十喩但局第三劫。云深修故。又初劫 T2217_.59.0780a25: 中應無乾闥婆城喩故。又聚沬芭蕉十喩中 T2217_.59.0780a26: 無故。但十喩者言總故。例如指第二劫六 T2217_.59.0780a27: 喩云前十喩耳。問。疏第二。以寂然界同 T2217_.59.0780a28: 成實。然彼論中説乾城喩。又疏第七云。若 T2217_.59.0780a29: 以十縁三句觀諸蘊無性無生。即是菩薩
T2217_.59.0780b03: *拆法空不可用之。但至成實論者。嘉祥 T2217_.59.0780b04: 法華義疏云。三藏中所以不説揵城者爲
T2217_.59.0780b09: 菩薩三昧。可通第二三劫菩薩也。問。智 T2217_.59.0780b10: 論第六云。復一切聲聞法中無揵闥婆城喩。 T2217_.59.0780b11: 有種種無常譬喩。色如聚沬受如泡。想如
T2217_.59.0780b14: 者遊絲也。陽炎遊絲相似故經論互擧歟。委 T2217_.59.0780b15: 至下可辨耳。問。今此無畏十住心中當
T2217_.59.0780b21: 寂經疏文證唯蘊拔業。何以證寂然界云
T2217_.59.0780b24: 劫大別故。又朝譽義違漸過二乘境界文。大 T2217_.59.0780b25: 小大異以劣攝勝乎。然終義爲勝歟。疏云。
T2217_.59.0780c02: 乃至證寂然界時。當約我・人・衆生・壽者本 T2217_.59.0780c03: 不生故。明種種法門。以五喩觀察性空時。
T2217_.59.0780c08: 惠深利見一切集法皆是滅法。故名爲證寂 T2217_.59.0780c09: 然界。住此三昧時觀諸法如炎相無宣説
T2217_.59.0780c15: 歟。此觀門是法執能治故。故起信論云。以
T2217_.59.0780c18: 證寂然界也。疏第二釋寂然界菩薩云。行 T2217_.59.0780c19: 者未過此却與辟支佛位齊時名爲極
T2217_.59.0780c22: 僧正倶以第四無畏爲拔業心合義釋等 T2217_.59.0780c23: 意矣。問。縁覺斷法執。於今宗依憑安在 T2217_.59.0780c24: 乎。答。疏第二釋寂然菩薩云。然所觀人
T2217_.59.0781a01: 斷法執觀門故。觀集法是滅法即是也。應 T2217_.59.0781a02: 知於諸法執總相云人我執別相云法 T2217_.59.0781a03: 執。故從彼能觀行相又云總別之相也。又 T2217_.59.0781a04: 住心論五引今疏文畢合同性經。習氣者 T2217_.59.0781a05: 不染無知。當大乘所知障。當知依此等文 T2217_.59.0781a06: 利根縁覺斷法執同寂然菩薩也。又嘉祥 T2217_.59.0781a07: 三論玄云。於小乘内自分三品。一者倶不
T2217_.59.0781a10: 也。三譬喩訶梨之流。具得二空爲上根人
T2217_.59.0781a13: 法執斷位云證寂然界也。故次下釋云。即初
T2217_.59.0781a16: 故大乘攝別住心不立。又偏眞故非大乘。大 T2217_.59.0781a17: 乘行故非小乘偏難指屬。故立一種無畏 T2217_.59.0781a18: 也。宗家疏家皆有由耳。又義。十住心專依 T2217_.59.0781a19: 大日經菩提心論立之。然經中因別意趣 T2217_.59.0781a20: 雖立寂然論中判性相故無寂然心。故依 T2217_.59.0781a21: 論法相擧十綱攝經衆毛也。小乘釋云率 T2217_.59.0781a22: 多覽言因別意趣阿毘達摩依法相説。可 T2217_.59.0781a23: 引作證耳 T2217_.59.0781a24: 經若害法住無縁者。謂法者前十縁生句即 T2217_.59.0781a25: *拆法空觀也。害及無縁者今體法空觀即法 T2217_.59.0781a26: 無我無畏也。無縁乘義如先辨矣 T2217_.59.0781a27: 疏心外有無影像等者。唯識論第九云。若時 T2217_.59.0781a28: 於所縁智都無所得。爾時住唯識離二取 T2217_.59.0781a29: 相。故論曰。若時菩薩於所縁境無分別智 T2217_.59.0781b01: 都無所得。不取種種戲論相故。爾時乃名
T2217_.59.0781b06: 外無影像。此中心者見分。影像者相分也。四 T2217_.59.0781b07: 分中約相分云外後三分云内之義故云 T2217_.59.0781b08: 心外影像也。又義。疏第二釋第二劫云。行
T2217_.59.0781b13: 二劫二空相不當心故。云智都無所得也」 T2217_.59.0781b14: 心王自在覺本不生者。私云。前文依經顯相 T2217_.59.0781b15: 釋他縁心義。今三句依經密意。成覺心乘 T2217_.59.0781b16: 旨也。故大師引第二劫終心王自在覺自心 T2217_.59.0781b17: 本不生文證第七住心也。問。前發無縁乘 T2217_.59.0781b18: 心法無我性文但明第六心。今住無縁法無 T2217_.59.0781b19: 我句何兼第七心耶。答。前文中經中自有 T2217_.59.0781b20: 覺心乘別文。故無縁乘心等句局他縁心。 T2217_.59.0781b21: 今經文無第七別文。故意含第七也。又義 T2217_.59.0781b22: 云。前總即別名局第六。例如色處等。今文 T2217_.59.0781b23: 通二種住心。無縁法無我大乘通相故。或云。 T2217_.59.0781b24: 今文但説第六顯第七。疏釋示此意也。或 T2217_.59.0781b25: 云。前文今文倶通二種心也。前文通二心 T2217_.59.0781b26: 總句故。或云。今文經疏倶局第六也。般若 T2217_.59.0781b27: 寺抄云。第五無畏他縁心。第六無畏攝覺心・
T2217_.59.0781c01: 迹顯修證耶。次前文云。通二心者違經・ T2217_.59.0781c02: 疏及大師釋。經中二段標釋別故。又疏中釋 T2217_.59.0781c03: 無縁乘義用深密經意故云阿陀那深細 T2217_.59.0781c04: 識故。又大師但第六心引此文。故後義非 T2217_.59.0781c05: 理。又違疏及大師釋。五六無畏如次當第 T2217_.59.0781c06: 二三劫。疏上文中。第二三劫各存二心故。 T2217_.59.0781c07: 何違彼五存一六含三耶。又大師以覺心 T2217_.59.0781c08: 不生但爲第七不證第六。故最初義爲勝 T2217_.59.0781c09: 而已。又第三義祖師釋義也。非無起盡。疏 T2217_.59.0781c10: 下釋中。觀蘊阿頼耶覺心不生攝深密八識
T2217_.59.0781c13: 縁起宗故也 T2217_.59.0781c14: 我之與蘊法及無縁等者。我者。初二無畏。人 T2217_.59.0781c15: 我未斷礦。此釋經一切蘊處界能執所執我 T2217_.59.0781c16: 壽命文。蘊者。第三無畏。唯蘊無我義故。此 T2217_.59.0781c17: 釋經等一字。或却釋一切蘊處界句也。等 T2217_.59.0781c18: 字屬前我。衆生作者等我非一故。法者第 T2217_.59.0781c19: 四無畏。*拆法空故。即釋經法字也。無縁者。 T2217_.59.0781c20: 第五無畏。發無縁乘心故。即釋經無縁二 T2217_.59.0781c21: 字也。皆同一性者釋經自性無性句。故疏
T2217_.59.0781c24: 時。悟我蘊等諸法同一性故。云此空智生 T2217_.59.0781c25: 當得一切法等也。疏此空智生者釋經此 T2217_.59.0781c26: 空智生。即是時極無自性心生也者釋當得 T2217_.59.0781c27: 法一切平等文也。於業下重釋平等性義。爾 T2217_.59.0781c28: 時下成空智生義也。故知空智・同性似斷 T2217_.59.0781c29: 證異。即如次第八九二心也。故大師以於 T2217_.59.0782a01: 業煩惱等文證第九以離有爲無爲界證 T2217_.59.0782a02: 第八。可悉之。然此空智・同性實同時故。釋 T2217_.59.0782a03: 文前後隨宜歟。又義。皆同一性者釋經自性 T2217_.59.0782a04: 無性句。故云所謂自性無性。是第八心也。故
T2217_.59.0782a09: 性平等無畏者。觀心畢竟空性時。我之蘊・ T2217_.59.0782a10: 法及無縁皆同一性。如是解自心本不生即
T2217_.59.0782a14: 故但説一心。然疏中。以具本意釋是時極
T2217_.59.0782a17: 云是時極無自性心生也 T2217_.59.0782a18: 爾時於有爲無爲界等者。於今此所離有爲 T2217_.59.0782a19: 無爲界可有二意。若約住心次第亦有二。 T2217_.59.0782a20: 一者今極無所離故。第八猶有爲無爲界攝 T2217_.59.0782a21: 歟。故經一文含即離二義。例如一法二義文 T2217_.59.0782a22: 含門法矣。二者上兼下故。第九亦離第八 T2217_.59.0782a23: 所離故。爲極無所離。故有爲無爲界唯隔歴 T2217_.59.0782a24: 養也。二者疏意未必分二心。故但極無所離 T2217_.59.0782a25: 也。故下不思議幻文云。欲離有爲無爲界故
T2217_.59.0782b03: 依故云亦無解脱也。無縛無脱故一切法自 T2217_.59.0782b04: 性平等也 T2217_.59.0782b05: 即是眞言行者等者。且有二意。一者准前五 T2217_.59.0782b06: 無畏。以一切法平等寄齊虚空無垢菩提 T2217_.59.0782b07: 心故云即是等也。顯密雖異悟分齊同故 T2217_.59.0782b08: 云爾也。大師釋中。第三劫又有淺略深祕 T2217_.59.0782b09: 故。般若寺釋如下引。二者第六無畏無能所 T2217_.59.0782b10: 寄齊。第六無畏即眞言行者淨菩提心故云 T2217_.59.0782b11: 即是也。是以第三劫中云眞言門修行菩薩 T2217_.59.0782b12: 行等也。或又初地證理位故。顯行人入此 T2217_.59.0782b13: 位迴心成密人。故猶如天台云初地初住
T2217_.59.0782b16: 解心本不生。即亦解一道。又解極無自性
T2217_.59.0782b22: 色相現前位。三於法不生愛慢位。四覺法 T2217_.59.0782b23: 性無生位。五得心自在勝用位。六淨菩提
T2217_.59.0782b26: 然此心在纒出纒皆畢竟無相者。眞言行者 T2217_.59.0782b27: 初此淨菩提心也。謂於此菩提心有遮表二 T2217_.59.0782b28: 義。遮情無相似同一道極無無相空理故云
T2217_.59.0782c02: 竟空性同此畢竟無相故云即是也。故寶 T2217_.59.0782c03: 鑰下云。謂無相虚空相及非青非黄等言並 T2217_.59.0782c04: 是明法身眞如一道無爲之眞理。佛説此名 T2217_.59.0782c05: 初法明道。智度名入佛道初門。言佛道者 T2217_.59.0782c06: 指金剛界宮大曼荼羅佛。對諸顯教是究竟
T2217_.59.0782c09: 因是心望前顯教極果於後祕心初心。初發
T2217_.59.0782c12: 無相也。密宗法身如義破執故云無相也。 T2217_.59.0782c13: 此無相者顯教如來不能觀見。故云以如來 T2217_.59.0782c14: 五眼等也。又約表徳義者。無相不具故云 T2217_.59.0782c15: 無相。故疏第十九云。佛法離諸相而以方 T2217_.59.0782c16: 便具足一切善功徳神力不思議種種境界。 T2217_.59.0782c17: 即相無相而具一切相。即縁無縁具一切
T2217_.59.0782c20: 密方便具足四曼本有功徳故云而以方便 T2217_.59.0782c21: 等也。故大師住心論第三云。若入阿字門
T2217_.59.0782c24: 九種妄假像貎故。云尚不能得其像貎也。 T2217_.59.0782c25: 故密嚴院古徳云。色有二。謂妄假・眞實。眞
T2217_.59.0782c29: 故此義非理。雖知菩提心體破執故云不 T2217_.59.0783a01: 得像貎者。況餘生滅中人句又可然乎。若 T2217_.59.0783a02: 實不知破執則自宗佛知自證三菩提。豈不 T2217_.59.0783a03: 知初地菩提心乎。故知顯如來耳 T2217_.59.0783a04: 皆是擬儀外迹等者。鈔云。今所以明三劫 T2217_.59.0783a05: 六無畏者。若不作如是對辨恐常情各翫 T2217_.59.0783a06: 先習不能覺其微妙。但擬度外事之形迹
T2217_.59.0783a19: 淺祕兩釋或如次爲眞言心相外内或爲 T2217_.59.0783a20: 顯密二宗也。經文説淺略疏釋加深祕。然 T2217_.59.0783a21: 今釋偏釋經文。何所加自釋云以明修證 T2217_.59.0783a22: 之深淺乎。故知經中文順顯外迹而意顯
T2217_.59.0783a25: 二。若觀前人未有深解之機則順常途隨 T2217_.59.0783a26: 文爲釋。若已成就利根智惠則當演暢 T2217_.59.0783a27: 深密而教授之。今還以此二分釋阿闍梨 T2217_.59.0783a28: 義。若於此曼荼羅種種支分乃至一切諸尊 T2217_.59.0783a29: 眞言手印觀行悉地皆悉通達得傳教灌頂。 T2217_.59.0783b01: 是名阿闍梨。若度違順八心證寂然界。是 T2217_.59.0783b02: 名阿闍梨。若已心王自在覺自心本不生名 T2217_.59.0783b03: 阿闍梨。若生極無自性心得入如上曼荼
T2217_.59.0783b06: 初無畏時以聲字觀修曼荼羅行第二無畏
T2217_.59.0783b09: 曼荼羅行。又行傅教灌頂阿闍梨。此即五種 T2217_.59.0783b10: 三昧中第四三昧耶歟。若爾經所説六無畏 T2217_.59.0783b11: 誰云顯乎。又云寂然界阿闍梨等不可云 T2217_.59.0783b12: 深祕利根行也。況經中既問眞言行者心相。 T2217_.59.0783b13: 答説擧但顯心乎。故知經中但擧淺略鈍機 T2217_.59.0783b14: 密行。疏釋加深祕利根深行也。斯則以眞 T2217_.59.0783b15: 言利鈍行爲能所寄齊也。但鈍機所行無 T2217_.59.0783b16: 畏中順顯作釋故。顯密差別自顯故。又云。 T2217_.59.0783b17: 言顯爲所寄齊無違。故大師釋云。今依此 T2217_.59.0783b18: 經顯眞言行者住心次第。顯密二教差別亦
T2217_.59.0783b23: 當來世時劣惠諸衆生以癡愛自蔽唯依於
T2217_.59.0783b26: 信。若利根深智而輒授以淺略法門則以爲
T2217_.59.0783b29: 解者所觀察。若眞言乘深惠人此生悉求無
T2217_.59.0783c04: 擬儀擇地造壇等有爲事迹而顯修證深淺
T2217_.59.0783c09: 上已明見烟之相*等者。此文有二意。一者 T2217_.59.0783c10: 結成前無畏。就中亦有三。一者顯云烟。密 T2217_.59.0783c11: 云火。二者密行中有淺深二行故如次類 T2217_.59.0783c12: 烟火也。三者眞言淺略行隨如常烟相顯 T2217_.59.0783c13: 眞宗火性故云爾也。二者十縁生句來由 T2217_.59.0783c14: 也。所謂地前六無畏位分寄齊如常故未 T2217_.59.0783c15: 離待對。地上十縁生觀門離待對故今釋
T2217_.59.0783c26: 妄盡處故云爾。非謂盡微細妄執也故下 T2217_.59.0783c27: 釋云。菩薩亦如是。依心進行故名此心爲 T2217_.59.0783c28: 地。以心尚有所依故未名正遍知。如來 T2217_.59.0783c29: 已度微細戲論。進修都息故名超越心地也
T2217_.59.0784a09: 爾。故祕藏記云。越三妄是十地究竟。過此
T2217_.59.0784a12: 云。乃至爲一生補處菩薩。擇去心中無明
T2217_.59.0784a15: 鈔云第一無畏即當十信已前。第二無畏即 T2217_.59.0784a16: 當十信位也。第三無我無畏即當十住十行 T2217_.59.0784a17: 位也。第四法無畏即當十迴向四加行位。第 T2217_.59.0784a18: 五法無我無畏即當初地至八地已前位也。 T2217_.59.0784a19: 第六一切法自性平等無畏即當八地已去
T2217_.59.0784a22: 劫對明。三劫既滿但至初地。六無畏何通
T2217_.59.0784a26: 無畏於有相觀中修曼荼羅行。第三無畏 T2217_.59.0784a27: 於唯蘊無我心中修曼荼羅行。第四無畏 T2217_.59.0784a28: 於法縁心中修曼荼羅行。第五無畏於無 T2217_.59.0784a29: 縁心中修曼荼羅行。第六無畏於平等心 T2217_.59.0784b01: 中修曼荼羅行。離垢地已去各於自地觀心 T2217_.59.0784b02: 中修曼荼羅行。略以行位分之已。作十六
T2217_.59.0784b05: 各於自地觀心中修行故。故上釋第六無
T2217_.59.0784b10: 盡。疏第六釋八地三昧道云。以一切菩薩初 T2217_.59.0784b11: 度第七地時上不見諸佛可求下不見 T2217_.59.0784b12: 衆生可度。謂是住大涅槃。於萬行休息。爾 T2217_.59.0784b13: 時十方諸佛以此三昧道發起其心得度
T2217_.59.0784b16: 不見衆生可度上不見諸佛可求。爾時萬
T2217_.59.0784b21: 釋依此等意云第五無畏從初地至七地 T2217_.59.0784b22: 第六無畏在八地以上耳。但至十六重玄 T2217_.59.0784b23: 者抄釋此事云。又解謂。漸次證入而有二 T2217_.59.0784b24: 種。初約六無畏從因至果以爲漸次。後約 T2217_.59.0784b25: 十地從因至果以爲漸次。二門併影總有
T2217_.59.0784b28: 義也。何猥云二門別擧耶。故疏次下釋云。
T2217_.59.0784c04: 應六重極在佛果十重初在初地。然第六 T2217_.59.0784c05: 終初地十重始第二地。豈非一相續位分 T2217_.59.0784c06: 乎。故知六無畏爲六重。從地前至初地自
T2217_.59.0784c12: 地菩薩入三世平等與第六平等無畏無 T2217_.59.0784c13: 異。故取二地已上乃至佛地足前六種無
T2217_.59.0784c18: 彼釋下云。如上所説一生補處及八地三昧 T2217_.59.0784c19: 是約教道法門作如此説耳。然祕密乘人
T2217_.59.0784c25: 行離垢地已去各於自地觀心中修曼荼
T2217_.59.0784c28: 無畏中佛還約前三劫作差降。對明者理 T2217_.59.0784c29: 實約初劫及第二劫之初論六無畏。今約 T2217_.59.0785a01: 前二劫者付三瑜祇行門。於前二劫中 T2217_.59.0785a02: 説此無畏故言總意別以爲此釋耳。若成 T2217_.59.0785a03: 此意者經漸次證入之文疏作十六重深淺
T2217_.59.0785a06: 降第二劫乎。問。以六無畏配十住心方 T2217_.59.0785a07: 如何。答。般若寺抄云。第一二三四五無畏 T2217_.59.0785a08: 如次第二三四五六住心也。第六無畏中含
T2217_.59.0785a11: 住心第二劫攝。何安第六無畏耶。攝答。 T2217_.59.0785a12: 祖師判文非無起盡。故下文云。第二無畏
T2217_.59.0785a17: 畏配第三住心也。又疏第七云。若了知唯 T2217_.59.0785a18: 蘊無我乃至證寂然界時。當約我・人・衆生・
T2217_.59.0785a21: 故。又極上利根縁覺度一重法倒歟。故相配
T2217_.59.0785a28: 無自性心十縁生句即攝花嚴般若種種不
T2217_.59.0785b02: 菩提心論旨陳段含七八九三種住心引可 T2217_.59.0785b03: 爲證矣。故知祖師釋義深相叶疏家宗家 T2217_.59.0785b04: 等釋耳。凡酌東寺之末流之人拾小野之 T2217_.59.0785b05: 遺塵之輩。誰不仰信。誰不依憑。雖然私 T2217_.59.0785b06: 立義云。善無畏第二三住心也。故釋云。今此
T2217_.59.0785b10: 四念住觀亦通二乘觀門。故第四無畏或攝 T2217_.59.0785b11: 第五或攝第六也。又義云。第二聲聞七方 T2217_.59.0785b12: 便。第三聲聞四果。又第三第四縁覺攝也。第 T2217_.59.0785b13: 五他縁覺心。疏文分明也。第六一道極無。是 T2217_.59.0785b14: 約第二第三劫義故。但第二無畏有相觀 T2217_.59.0785b15: 者。抄第四云。第二無畏有相觀者。謂四念
T2217_.59.0785b18: 主故云有相歟。名言雖同義意是異也。又 T2217_.59.0785b19: 第七釋者證寂然名雖屬人空。彼行相下別 T2217_.59.0785b20: 釋。故疏云。以五喩觀察性空時。當約諸
T2217_.59.0785b25: 華嚴。非取三論義也。菩提心論且約性相 T2217_.59.0785b26: 二宗義屬相説旨陳別意歟 T2217_.59.0785b27: 是略答前問中修行句也者。問。經文云一 T2217_.59.0785b28: 切心相。何云修行句耶。答。且有二義。一 T2217_.59.0785b29: 者既云遍知心相。是以十縁生義觀法界 T2217_.59.0785c01: 衆生界一切心相皆能了知故。所觀境界心 T2217_.59.0785c02: 相而非行者心相故。今見一切心相觀十 T2217_.59.0785c03: 縁生義故。云修行句也。故下釋云。若於一 T2217_.59.0785c04: 念心中乃至以皆從縁故。即空即假即中故
T2217_.59.0785c09: 也。故下釋云。從此已下明進修方便及悉
T2217_.59.0785c12: 至耶。故此品次明入曼荼羅行法。具衆縁 T2217_.59.0785c13: 支分及所要眞言皆於此中廣明。譬如已 T2217_.59.0785c14: 知乳酪有醍醐性即教令具諸器物方便 T2217_.59.0785c15: 攅搖。以從縁起故當知不異十縁生句也
T2217_.59.0785c18: 爲眞言行者最要觀矣。問。若爾如何祕藏 T2217_.59.0785c19: 記云。如境界中見界會聖衆及餘一切事皆 T2217_.59.0785c20: 當入十縁生句觀察。不信而信之。唯當毎
T2217_.59.0785c23: 心如何。若思是至極。其意留著。又作慢心。 T2217_.59.0785c24: 譬如磨鏡時見現小影像停留時遂不成
T2217_.59.0785c27: 答。中川上人義云。既萬行方便淨除心垢 T2217_.59.0785c28: 必藉此觀。豈非旨要。而因縁生法即是假 T2217_.59.0785c29: 相即是法界。若纔見假相不知法界思假 T2217_.59.0786a01: 相爲至極之時。則有留著慢心過失。故言 T2217_.59.0786a02: 見所現境不可信是法界至極。但可信是 T2217_.59.0786a03: 至極之假勿留假相當係心至極也。本不
T2217_.59.0786a06: 今所説十縁生句有三重也。三重同云十 T2217_.59.0786a07: 喩故。云次下文云。摩訶般若中十喩亦具
T2217_.59.0786a10: 所説諸喩。既云深修觀察。非待初二劫五 T2217_.59.0786a11: 六喩乎。故釋云。今此中十喩云深修觀察
T2217_.59.0786a14: 行菩薩行故。又於今十喩作二釋中。無 T2217_.59.0786a15: 通初二劫之釋故。但至云十喩者或言總 T2217_.59.0786a16: 也。或帶數義也。或順華嚴宗立増減十故。 T2217_.59.0786a17: 又般若所説廣。何無五六喩。今十喩言總含。 T2217_.59.0786a18: 闕五六喩耶。故疏第二明五喩畢如大般
T2217_.59.0786a21: 聚沬。受如泡。想如野馬。行如芭蕉。識如幻
T2217_.59.0786a24: 通初劫也。五喩義既成則六喩義何無乎。 T2217_.59.0786a25: 或云。今十喩有三重也。今十喩眞言行者 T2217_.59.0786a26: 所用故。若初劫若第二劫皆眞言行者用此 T2217_.59.0786a27: 十喩也。但五喩六喩皆所寄齊觀故非眞言 T2217_.59.0786a28: 行者所用也。但統論此品等者寄五六喩 T2217_.59.0786a29: 顯密觀十喩故云爾。意明第三重者示深 T2217_.59.0786b01: 修義也 T2217_.59.0786b02: 以心沒蘊中等者。運和尚云。且約初幻有 T2217_.59.0786b03: 即心幻・即蘊幻・即不思議幻。即心幻者以 T2217_.59.0786b04: 心喩幻。即蘊幻者以五蘊喩幻。即不思
T2217_.59.0786b07: 無畏中第三無畏也。十住心中四五住心也。 T2217_.59.0786b08: 欲對治實法故等者。初劫後心寂然心也。無 T2217_.59.0786b09: 畏中第四無畏也。住心中第五攝。或第六初 T2217_.59.0786b10: 心歟。此心度一重法倒故云對治實法故。 T2217_.59.0786b11: 觀五喩故云觀此十縁生句。達諸法即空 T2217_.59.0786b12: 故云即空之幻也。故疏第二云。行者如是 T2217_.59.0786b13: 觀察時。從無性門達諸法即空得離一重
T2217_.59.0786b19: 畏也。上文云。法謂十縁生句也者是也。寂 T2217_.59.0786b20: 然心沒寂然空理故云心沒法中也。此理 T2217_.59.0786b21: 猶屬偏眞之理故云境界攀縁。謂境界者理 T2217_.59.0786b22: 異名。攀縁者偏義也。觀察蘊阿頼耶知自 T2217_.59.0786b23: 性如幻炎等時。離境界攀縁故。云對治境
T2217_.59.0786b26: 云蘊阿頼耶即心之幻是也。故疏第二云。 T2217_.59.0786b27: 至此僧祇始能觀察阿陀那深細之識解
T2217_.59.0786c01: 以心沒心實際中等者。諸本不同。或本云。
T2217_.59.0786c04: 際者三劫中第二劫未無畏中第五無畏終。 T2217_.59.0786c05: 十住心中第七住心也。所謂即心幻既以初 T2217_.59.0786c06: 劫即空爲所離。第三劫又以第二劫心可 T2217_.59.0786c07: 爲所離也。又能治文云。欲離有爲無爲界
T2217_.59.0786c10: 言名第二劫。經・疏何文乎。答。設雖無文。其 T2217_.59.0786c11: 理極成何責之耶。況復覺苑師釋云。今此中 T2217_.59.0786c12: 十喩復爲對治前劫心沒實際欲令離有
T2217_.59.0786c18: 心。住於寂滅平等究竟眞實之智令無退
T2217_.59.0786c25: 八住心也。且又示文理成義。謂擧能治文
T2217_.59.0787a15: 文名第八。疏文分明故。但會前文理者能 T2217_.59.0787a16: 所治義不定。或兩劫相望。如即心幻。或於 T2217_.59.0787a17: 一劫内成能所治。初後幻是也。初劫既然 T2217_.59.0787a18: 也。第三劫何不然乎。又三重幻不盡三劫 T2217_.59.0787a19: 心。擧一顯一。謂初劫擧寂然顯湛寂。第二 T2217_.59.0787a20: 劫擧他縁顯不生。三界唯心他縁不及心 T2217_.59.0787a21: 王自在故。第三劫擧極無顯一道也。又大 T2217_.59.0787a22: 師以離有爲無爲界亦證第九。故知望第 T2217_.59.0787a23: 九時第八還屬無爲等歟。故覺無爲於未
T2217_.59.0787a26: 家者小乘大乘一乘云三乘。故疏釋通達三
T2217_.59.0787a29: 同義異歟。或彼文不遮通第八歟。例如第 T2217_.59.0787b01: 九又雖云自如未云心實際故無失。問。三
T2217_.59.0787b04: 第二劫。即不思議第三劫乃至如來地之所 T2217_.59.0787b05: 觀也。問。初二幻如次初二劫所觀經文分明。 T2217_.59.0787b06: 何以得知第三幻第三劫乃至如來之所 T2217_.59.0787b07: 觀耶。答。疏云。今此中云深修觀察者。即是
T2217_.59.0787b10: 一一縁起皆當以十喩觀之。由所證轉深
T2217_.59.0787b16: 薩。是擧因行人也。釋云佛答修行句非示 T2217_.59.0787b17: 因行乎。況於果位無妄執。何用十喩觀乎。 T2217_.59.0787b18: 答。或云。實示修行相是雖因位軌則所授 T2217_.59.0787b19: 法豈果位無乎。況修上上方便斷微細妄 T2217_.59.0787b20: 執時寧不用此觀乎。又釋論對治行相可 T2217_.59.0787b21: 引證矣。云唯有如來乃能窮此。又下云毘盧 T2217_.59.0787b22: 遮那以上上智觀盡其源底。又云以十縁生 T2217_.59.0787b23: 句作無盡莊嚴。則此意也。私云。可局因歟。 T2217_.59.0787b24: 云菩薩行云修行句故。但祕記釋者上上方 T2217_.59.0787b25: 便句可存因滿也。上云十地究竟故。八九 T2217_.59.0787b26: 十三地如次下中上三品也。因滿果滿爲上 T2217_.59.0787b27: 上方便也。例如菩薩地盡句。故知。因滿斷 T2217_.59.0787b28: 微細得佛果故云至佛果故也。又當卷下 T2217_.59.0787b29: 云補處位斷無明父母之垢故釋論又理無 T2217_.59.0787c01: 斷故不可依無性觀也。但窮此十喩者。因 T2217_.59.0787c02: 行轉齊至佛果故云爾。又下釋者依因十 T2217_.59.0787c03: 縁觀生上上智觀也。又以因十句作果徳
T2217_.59.0787c06: 即是意明第三重等者。鈔云。經深修觀察者。 T2217_.59.0787c07: 對前二劫故名爲深。謂第一劫中即空之幻 T2217_.59.0787c08: 是名爲淺。第二劫中即心幻亦名爲淺。今
T2217_.59.0787c12: 已去所證轉深故云深。即是意明第三重者
T2217_.59.0787c15: 心著眞際時自心爲穢。是故感小。自心穢
T2217_.59.0787c20: 故云持。以加持逆次配感應耳。故即身義 T2217_.59.0787c21: 云。加持者表如來大悲與衆生信心。佛日之 T2217_.59.0787c22: 影現衆生心水曰加。行者心水能感佛日
T2217_.59.0787c25: 等流三身云所喜見身也。能現毘盧遮那是 T2217_.59.0787c26: 自性身故。若約五種法身義者。自性。受用 T2217_.59.0787c27: 等四身皆所現也。法界身爲能現故。故菩提 T2217_.59.0787c28: 心論云。成大毘盧遮那佛自性身・受用身・變
T2217_.59.0788a04: 引正位經禮懺文成五種法身義。可見九 T2217_.59.0788a05: 字釋矣。又義云。能現所現倶通四種身。且 T2217_.59.0788a06: 約自他利義作能所現假説歟。故二教論 T2217_.59.0788a07: 云。此四種身具竪横二義。横即自利竪則
T2217_.59.0788a10: 如來金剛三乘之幻即是遍一切法界圓壇。 T2217_.59.0788a11: 謂彼法界大曼荼中一一本尊皆是法界幖 T2217_.59.0788a12: 幟。一遍一切名遍一切處。遍一切處論幻 T2217_.59.0788a13: 者。謂遍一切處法界曼荼羅即是如來三密之 T2217_.59.0788a14: 幻。皆本不生。四句求之倶不可得。即不思議
T2217_.59.0788a17: 種種門觀之。生不可得而形聲宛然。即是法 T2217_.59.0788a18: 界。論幻即幻。論法界即法界。論遍一切處 T2217_.59.0788a19: 即遍一切處。論幻故名不可思議幻也。今行 T2217_.59.0788a20: 者於一念淨心中通達如此塵沙四諦。空 T2217_.59.0788a21: 則畢竟不生。有則盡其性相。中則擧體皆常。 T2217_.59.0788a22: 以三法無宗相故名不思議幻。如四諦
T2217_.59.0788b02: 爲幻。空有性即是法界。圓壇爲遍一切處。 T2217_.59.0788b03: 三法一體隨論異名。今即法界遍一切處 T2217_.59.0788b04: 而論幻故名不思議幻。後義三本皆同。空即 T2217_.59.0788b05: 畢竟不生者八不擧初一。有則盡其性相者。 T2217_.59.0788b06: 十如出初二。中則擧體皆常者。是法界不動 T2217_.59.0788b07: 也。幻有假諦即餘二諦而無*宗相故云即
T2217_.59.0788b14: 若爾訓釋不順文歟。不思議幻名專三諦 T2217_.59.0788b15: 中依幻有故。可云論幻故名不思議幻 T2217_.59.0788b16: 故。故知形聲宛然即是法界者。總先釋有空 T2217_.59.0788b17: 不二義也。論幻即幻者一假一切假義也。論 T2217_.59.0788b18: 法界即法界者一空一切空義也。論遍一切 T2217_.59.0788b19: 處即遍一切處者一中一切中義也。論幻故 T2217_.59.0788b20: 等者不思議三諦中今約不思議假諦故名
T2217_.59.0788b23: 中一中一切中。非一二三而一二三。不縱
T2217_.59.0788b26: 今觀門假爲宗故從彼云不思幻也。故下
T2217_.59.0788b29: 文。未審 T2217_.59.0788c01: 謂得淨心已去等者。深修觀察第二釋也。淨 T2217_.59.0788c02: 心者初地也。起信論中名淨心地是也。大 T2217_.59.0788c03: 乘義章十云。歡喜地者經中亦名淨心地也。
T2217_.59.0788c07: 菩提心爲因句也。二地至七地爲大悲句。 T2217_.59.0788c08: 八地已上爲方便句也。故當卷下云。初入 T2217_.59.0788c09: 淨菩提心門見法明道前七地以來爲大悲 T2217_.59.0788c10: 萬行。無功用以去至如來一切智地名大悲
T2217_.59.0788c15: 也。今解意通第二劫。從初地至七地是第 T2217_.59.0788c16: 二劫故。今謂不爾。初釋初地淨菩提心。三句 T2217_.59.0788c17: 中局因句也。後釋通三句。廣亘十地故。若 T2217_.59.0788c18: 初釋八地以上何不云轉深耶。又不思議幻 T2217_.59.0788c19: 是第六無畏也。上文云。即是眞言行者虚空
T2217_.59.0788c22: 究竟位乎。故知。三劫地前論之耳。問。若爾 T2217_.59.0788c23: 實範義云。即不思議第三劫乃至如來地之
T2217_.59.0788c26: 且如四諦等者。鈔云。且者不盡之辭。如即指 T2217_.59.0788c27: 斥之語。法數誠多。但擧四諦。世界無量。直
T2217_.59.0789a03: 名趣寂等。諸佛子。此娑婆世界説四聖諦
T2217_.59.0789a06: 量世界各有無量名。不可備擧。如彼廣説。
T2217_.59.0789a09: 幻得成就時三心究竟。即是祕密行者所求 T2217_.59.0789a10: 果耳。意者心中空・有・中道皆悉不生。以不
T2217_.59.0789a13: 也。凡今一句出三諦相即因成不思議義 T2217_.59.0789a14: 也。不思議三諦有・空・中無定相不隔歴故 T2217_.59.0789a15: 云爾也。天台止觀云。此三諦理不思議。無
T2217_.59.0789a18: 不可縷説爲終耳。私云。諸義皆非理。且如 T2217_.59.0789a19: 四諦至達其源底者釋經當於眞言行通 T2217_.59.0789a20: 達作證文也。故云通達如是塵沙四諦。又 T2217_.59.0789a21: 云乃能窮此達其*源底也。次無垢菩提心 T2217_.59.0789a22: 至明其大歸耳者次下所釋十喩來由也。 T2217_.59.0789a23: 故云且依釋論等耳。故知。故言深觀察也句 T2217_.59.0789a24: 爲復次釋終也 T2217_.59.0789a25: 次無垢菩提心等者。字義云。言無垢菩提 T2217_.59.0789a26: 心者。上云得淨心已去之淨心也。言十喩 T2217_.59.0789a27: 者第三重也。謂所以次第六無畏即第三劫 T2217_.59.0789a28: 淨心即明第三重十喩者。以淨心包始以 T2217_.59.0789a29: 十喩括終。擧所觀顯其他故。始終即諸地
T2217_.59.0789b03: 地無不通。今其次説十喩者如彼菩提心
T2217_.59.0789b08: 故云觸縁成觀也。問。今十喩歴事觀時所 T2217_.59.0789b09: 喩各別耶。答。今經説所喩別也。然於一事 T2217_.59.0789b10: 用多喩何遮之乎。依之第二劫六喩通觀 T2217_.59.0789b11: 頼耶自性。初劫五喩各別如次觀五蘊無性 T2217_.59.0789b12: 等。依之千手儀軌觀諸法虚假通用十喩 T2217_.59.0789b13: 故。又金剛界儀軌觀煩惱等通用五喩。故 T2217_.59.0789b14: 知。通別隨宜耳 T2217_.59.0789b15: 包括始終綜該諸地者。謂今此十縁生句包
T2217_.59.0789b18: 觸縁成觀也 T2217_.59.0789b19: 御記云 T2217_.59.0789b20: 文永四年六月二十七日於高野山丈六堂 T2217_.59.0789b21: 以傳法大會之談義之次草之畢文永九年 T2217_.59.0789b22: 十二月中旬於醍醐寺中性院誂理性院 T2217_.59.0789b23: 上野公令清書畢自拭老眼加點畢
T2217_.59.0789b26: T2217_.59.0789b27: T2217_.59.0789b28: T2217_.59.0789b29: T2217_.59.0789c01: T2217_.59.0789c02: T2217_.59.0789c03: T2217_.59.0789c04: 疏卷第三之二
T2217_.59.0789c07: 響如揵闥婆城如夢如影如鏡中像如
T2217_.59.0789c10: 對也。水月虚空有無相對。如響如城見聞相 T2217_.59.0789c11: 對。如夢如影寢覺相對。如像如化合散相對
T2217_.59.0789c14: 如化。以影喩替火輪。餘七全同。故云大同 T2217_.59.0789c15: 少異也。嘉祥二諦章下云。什師云。十喩以悟
T2217_.59.0789c18: ○證得一切法如幻如陽炎如夢如影像 T2217_.59.0789c19: 如谷響如光影如水月如變化如因陀 T2217_.59.0789c20: 羅網如虚空。不久滿足十地住法雲地
T2217_.59.0789c23: 軌有九喩。幻・陽焔・夢・影像・聲響・光影・水 T2217_.59.0789c24: 月・變化・虚空。法華儀軌有八喩。幻・陽炎・夢・ T2217_.59.0789c25: 影像・響・光影・水月・佛變化。略出經有七喩。 T2217_.59.0789c26: 八炎・幻化・揵闥婆城・空中響・旋火輸・夢・
T2217_.59.0789c29: 八喩。已上經論異説多少隨宜歟 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 773 774 775 776 777 778 779 780 781 782 783 784 785 786 787 788 [行番号:有/無] [返り点:無/有] [CITE] |