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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 774 775 776 777 778 779 780 781 782 783 784 785 786 787 788 789 [行番号:有/無] [返り点:有/無] [CITE]
T2217_.59.0775a01: 性句一不レ攝二十縁生句一乎。應知種種不思議 T2217_.59.0775a02: 言通二上二句二經一也。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: 非二分別情謂境界一。故今云二不思議一。本宗遮二 T2217_.59.0775a05: 三乘教神變不思議義一。故未レ云二必不思議一歟。 T2217_.59.0775a06: 故疏第三云。空則畢竟不生。所則盡二其性 T2217_.59.0775a07: 相一。中則擧體皆常。以三三法無二定等一故亦爲二
T2217_.59.0775a10: 十喩亦含二二意一。此中深修觀察者即是意明二
T2217_.59.0775a14: 議一也。委論極無自性又第三重十縁生句攝 T2217_.59.0775a15: 也。所謂於二初地淨菩提心位一有二八九十三箇 T2217_.59.0775a16: 住心一。倶作二十縁生觀一。其中今經所説眞言行 T2217_.59.0775a17: 者所用也。故疏下云。毘盧遮那以二此十縁生
T2217_.59.0775a20: 故云レ攝二般若不思議境界一也。又範上人依二 T2217_.59.0775a21: 智證釋一。雖レ依二大品一但總云二諸法皆空一。未レ云二 T2217_.59.0775a22: 十喩一。恐諸師意似レ不二合疏意一。十縁生句不思 T2217_.59.0775a23: 議法界之明文不レ可二異求一耳。又義。華嚴般若 T2217_.59.0775a24: 者。華嚴即般若。非レ指二別經一也。故天台釋籤 T2217_.59.0775a25: 第十云。言二二經一者。謂般若法華。以二般若一亦
T2217_.59.0775a28: 煩穿鑿矣。問。演密抄第四云。言二佛性一乘 T2217_.59.0775a29: 等一者。異二勝鬘如來藏等經一也。問。今第三義 T2217_.59.0775b01: 已該二圓宗一。第四云二如實知自心一。別收二祕藏一。 T2217_.59.0775b02: 是華嚴般若劣二於如來祕藏一耶。答。此乃宗是 T2217_.59.0775b03: 同但顯密爲異。前約二教相圓極攝二諸了義一。
T2217_.59.0775b06: 歟。證僧正云。經文第三劫内分別始終二文一。 T2217_.59.0775b07: 其二心淺深與二眞言佛一懸。成佛因初心今秋 T2217_.59.0775b08: 果先還如レ成二來秋種子一。然信解初心從二第三 T2217_.59.0775b09: 劫終極無自性中一生。祕密莊嚴初因猶如三當 T2217_.59.0775b10: 春種子成二當秋菓實一。三心同攝二菩心句一。而 T2217_.59.0775b11: 不レ壞二次第淺深之義一。高祖獨達。餘師皆迷惑
T2217_.59.0775b14: 諸佛皆悉現前申二其七勸一。依二華嚴經一明二七 T2217_.59.0775b15: 勸一者。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: 之因位相一畢。故次釋二佛地一也。前二句中因門 T2217_.59.0775b20: 爲二下品一。根門爲二中品一。方便心爲二上品一。此方 T2217_.59.0775b21: 便中。更開二佛地一爲二上上品一也。至二此上上品 T2217_.59.0775b22: 之第四心一時。名二究竟一切智佛地一故經曰二此 T2217_.59.0775b23: 四分之一度於信解一。謂超二第十地信解位一昇二
T2217_.59.0775b26: 上上方便一斷二微細妄執一至二佛果一。故經曰二此
T2217_.59.0775b29: 心一開二微細妄執一。故云二四分之一一。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・記同約二淨 T2217_.59.0775c05: 心一也。故記云。過レ此修二上上方便一。斷二微細妄 T2217_.59.0775c06: 執一者。顯二佛地斷障義一。未三必釋二四分之一文一 T2217_.59.0775c07: 也。或云。但於二方便心一開二四品一也。謂八地爲 T2217_.59.0775c08: レ下。九地爲レ中。十地爲レ上。開二佛地一爲二上上 T2217_.59.0775c09: 品一也
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。前九句問中答二第四 T2217_.59.0775c18: 諸心相句一。故云二答前心相句一也。第二卷中 T2217_.59.0775c19: 以二六十心及三劫文一答畢。今更又答故云二猶 T2217_.59.0775c20: 是一也。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。又三劫文通答二心相及殊 T2217_.59.0775c22: 異一。故疏第二云。亦是答二諸心相及心殊異也
T2217_.59.0775c25: 答二心相一。含二多意一。或云。擧二心相一顯殊異一歟。 T2217_.59.0775c26: 或云。今心相通二二句一前心相局二一句一歟。問。 T2217_.59.0775c27: 同云二心相一。何有二寛狹一乎。答。總別異故。故釋二
T2217_.59.0776a01: 句心續生等句一。故又云。心相通二顯密心一殊異 T2217_.59.0776a02: 局二瑜伽行者心一。今六無畏文但説二所寄齊如 T2217_.59.0776a03: 常心一故不レ答二殊異心一歟。問。若爾三劫又如 T2217_.59.0776a04: 常。何答二殊異一耶。答第三劫明二眞言行者一故。
T2217_.59.0776a07: 文此疏釋歟。或彼約二第三劫一此約二前五無畏一 T2217_.59.0776a08: 互顯歟。又問。今經中金剛手更發問。何答二前 T2217_.59.0776a09: 心相句耶。答。觀義云。今重驚二前問一故約レ本 T2217_.59.0776a10: 云レ前矣。若但言レ答二今問一者恐三有レ人執二九句
T2217_.59.0776a16: 者心相續義一故。又答二請問一説二六無畏一故。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。此教諸菩薩則不レ如レ是。直以二
T2217_.59.0776a23: 言門者指二眞言門修行菩薩行文一也。上菩薩 T2217_.59.0776a24: 地者指二昇住此地文一也。且依二本經文一上闕二 T2217_.59.0776a25: 上地文一下無二直乘眞言行文一。故二文合義理 T2217_.59.0776a26: 圓備耳。又義。諸義皆非レ理。九句問皆三劫未 T2217_.59.0776a27: 説前問也。何云聞レ彼乎。故知九句問前此 T2217_.59.0776a28: 菩薩淨菩提心門等文也。或又金剛手兼知二 T2217_.59.0776a29: 佛答而致問歟。或又六十心三劫雖レ答二此 T2217_.59.0776b01: 問一猶未レ盡故以二前答説一爲二重問因一歟 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: 即得菩提文一成二一生成佛一故云二二生成佛機一 T2217_.59.0776b09: 耳。問。三劫六無畏是義門雖レ異法體是一。然 T2217_.59.0776b10: 疏三劫釋云。若一生度二此三妄執一即一生成
T2217_.59.0776b13: 薩直乘眞言門上菩薩地者是指下入二眞言門一 T2217_.59.0776b14: 頓入者上也。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。謂此直往菩薩初入二 T2217_.59.0776b17: 眞言教一修學此教門一終極二佛果一以前中間
T2217_.59.0776b20: 或云二大機小機一。或云二一生成佛二生成佛一。或 T2217_.59.0776b21: 云二即身成佛即身成菩薩一。或云二聞時證漸次 T2217_.59.0776b22: 證一也。然今經中專明三鈍機得二無畏一兼顯三利 T2217_.59.0776b23: 根解二深密一。故疏釋明二鈍所寄齊二成二淺深二
T2217_.59.0776b26: 人未レ有二深解之機一則順二常途隨レ文爲レ釋。若 T2217_.59.0776b27: 已成就利根智惠一則當下演暢深密一而教授
T2217_.59.0776c01: 倶以眞言菩薩二類也。且出二其證疏第六云。 T2217_.59.0776c02: 而諸衆生有二漸入者一有二頓入者一然其所趣
T2217_.59.0776c16: 教一晝夜四時精進修現世證得歡喜地一後十
T2217_.59.0776c24: 文上也。又大品云。或有下菩薩初發心時即得二
T2217_.59.0776c29: 至二一生補處位一或一生入二佛位一。是祕密乘力 T2217_.59.0777a01: 耳。其誠證何對。金剛頂經説。修二此三昧一者現
T2217_.59.0777a05: 修二瑜伽勝上法一超二十地菩薩境界一。依二如是
T2217_.59.0777a08: 菩薩位人一爲二從レ凡入レ佛人一耶。但至二上文一者 T2217_.59.0777a09: 一生二生同望二顯乘人一不レ捨二肉身一故同云二 T2217_.59.0777a10: 即身成佛一。又云二一生成佛一也。故上具文云。
T2217_.59.0777a13: 耳。或三劫擧二大機一無畏明二小機一影略互顯 T2217_.59.0777a14: 歟 T2217_.59.0777a15: 佛還復約前三劫等者。鈔第四云。謂佛説二此 T2217_.59.0777a16: 六無畏一意明二從レ淺至レ深從レ凡向聖階降位
T2217_.59.0777a20: 合不同法體無二寛狹一歟。故疏第二云。統
T2217_.59.0777a25: 況令受三歸文全同二漸受三歸説一故。故大疏 T2217_.59.0777a26: 抄第一云。即此於二前三劫中一亦更出二六無
T2217_.59.0777a29: 約二今所兼一則世出世異故云レ差兼二順世劣 T2217_.59.0777b01: 心一故云レ降也。但約二三劫一者擧二勝三劫一顯二劣 T2217_.59.0777b02: 八心一也。具可レ云下約二前八心三劫一作中差降上 T2217_.59.0777b03: 耳。又第二文者欲レ明二三劫始終出世心一先 T2217_.59.0777b04: 示二淨心最初順世心一也。例如下欲レ明二順世心一 T2217_.59.0777b05: 先明中違理心上矣。況復准レ抄善無畏釋二十信 T2217_.59.0777b06: 已前一。十信猶有二劫内外論一。況信前乎。又約下 T2217_.59.0777b07: 抄釋一差降一云中階降位次悟證不同上不レ遮レ有二 T2217_.59.0777b08: 寛狹一而已。對明者對是答也。又大疏抄第 T2217_.59.0777b09: 一云。問。然以二此六無畏一相配三劫一何。答。
T2217_.59.0777b12: 拔業一也。又上文中十住心配二三劫一時云。出 T2217_.59.0777b13: 世心中此唯蘊無我與二拔業因種一二住心爲二
T2217_.59.0777b17: 初劫攝第五六如レ次第二三劫也 T2217_.59.0777b18: 至此六處如得再生者。大疏抄云。言諸衆
T2217_.59.0777b21: 也。問。既云二再生一許下還作二衆生一義上耶。答。 T2217_.59.0777b22: 望二本有無垢生一始覺修生後顯故云二再生一。 T2217_.59.0777b23: 非レ許下還作二衆生一義上耳 T2217_.59.0777b24: 疏善義通於淺深者。有二二意一。一者善是淨通 T2217_.59.0777b25: 名。六無畏皆善心淺深階位故云レ通二於淺深一 T2217_.59.0777b26: 也。今總即別名名二十善一故云二今此中意明十 T2217_.59.0777b27: 善業道一也。二者善者初無畏別稱。此中有二淺 T2217_.59.0777b28: 略深祕能所寄齊故云三義通淺深一也。二義 T2217_.59.0777b29: 中前義爲レ勝。五無畏此釋無故。或後義爲 T2217_.59.0777c01: レ善。擧レ初顯レ後故。又順二下釋一故疏云。得二阿
T2217_.59.0777c04: 後得順世八心也等者。謂有二二義一。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: 終置二也送句一顯二内外別矣。疏第二云諸善知 T2217_.59.0777c07: 識纔見二世間八心萠動一即如二彼相者遇便識 T2217_.59.0777c08: 寶。諸佛菩薩久已證知方便誘進令レ受二三
T2217_.59.0777c11: 心也。佛菩薩者如レ名。三歸者内三歸也。斯則 T2217_.59.0777c12: 從二外八心一入二内八心一義也。又八心三歸皆 T2217_.59.0777c13: 通二持齊・無畏二心一也。但准二第二卷譬一似三八 T2217_.59.0777c14: 心三歸如レ次當二二三心一矣。此中言二三歸戒一 T2217_.59.0777c15: 者十善受二三歸一時發レ戒故云レ爾也。凡於二發 T2217_.59.0777c16: 戒一有二三歸得羯磨得一也。謂聲聞七衆戒中 T2217_.59.0777c17: 比丘比丘尼具戒作二羯磨一時發レ戒也。式叉 T2217_.59.0777c18: 摩那等五種戒三歸得也。但今十善戒非二彼 T2217_.59.0777c19: 七衆戒攝一也。若爾誰人所レ受耶。謂灌頂文
T2217_.59.0777c22: 心論二等可レ見レ之矣。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: 者八心三歸同於レ内明レ之。上標下釋故。但也 T2217_.59.0777c25: 字顯二標釋不雜一歟。或本無二此字一矣。疏第二
T2217_.59.0777c28: 惡趣中一以三心離二慳貪一故現世安樂有二大名 T2217_.59.0777c29: 稱一命終生レ天後得二涅槃一。是故汝今更應下以二
T2217_.59.0778a03: 云二命終生天一不レ云二後至涅槃一故。問。一受二 T2217_.59.0778a04: 三歸一力可レ感二無量生一耶。若許レ爾者。一因多 T2217_.59.0778a05: 果理可レ然耶。若不レ許者遠得二涅槃解脱果一。 T2217_.59.0778a06: 世間人天果報何有レ所レ局乎。答。一業引二一 T2217_.59.0778a07: 生一是薩婆多一義也。大乘實談何同二彼義一 T2217_.59.0778a08: 乎。小乘猶有下一興二供養一千變生レ天後證二涅 T2217_.59.0778a09: 槃一之説上。況大乘談乎。若又約二有部義一會レ文 T2217_.59.0778a10: 者。倶會論幷光記作二二釋一。光第十七云。由一 T2217_.59.0778a11: 一業一但感二一生一。餘六因レ茲展轉別造。顯レ由二
T2217_.59.0778a14: 食一。故説二一言一據二能施思一實多。故非三一業
T2217_.59.0778a17: 顛倒第四。身即四念住第一若知レ我者應レ離二 T2217_.59.0778a18: 法扼縛一。若得二身無畏一者觀二不淨一也。故光 T2217_.59.0778a19: 記第二十三云。觀二身不淨一治二彼淨倒一。觀二受 T2217_.59.0778a20: 是苦一治二彼樂倒一。觀二心無常一治二彼常倒一。觀二法
T2217_.59.0778a23: 等四境一修二四行相一中空非我行相通二四境一。 T2217_.59.0778a24: 故云三知レ我得二身無畏一也。光記云。彼觀行 T2217_.59.0778a25: 者居縁二總雜法念住一中上唯總觀身等四境一 T2217_.59.0778a26: 修二四行相一。觀二諸有爲皆非常性一。觀二諸有漏
T2217_.59.0778a29: 云。四中前三一一別觀唯不離縁。第四所 T2217_.59.0778b01: 縁通二雜不雜一。若觀一唯法一名二不雜縁一。於身 T2217_.59.0778b02: 等四一或二合觀或三合觀或四總觀。二二合 T2217_.59.0778b03: 觀有レ六。三三合觀有レ四。四合觀有レ一。總有二
T2217_.59.0778b08: 相兼二二三總縁一耳。又義云。身無畏者通二四 T2217_.59.0778b09: 境一總稱。非二隨一一歟。我又包二四倒一通號。四 T2217_.59.0778b10: 倒同妄計故云レ我。故疏釋云。得レ離不レ觀二我
T2217_.59.0778b15: 配二住心一者。般若寺抄意。第一二如二次第一二
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。又身無畏攝二世間心一非無二其證一。疏第七
T2217_.59.0778b22: 釋二身無畏一云。第二無畏於二有相觀中一修二曼
T2217_.59.0778b25: 後一約二所害一立レ名歟。謂於身諸扼縛文同二於 T2217_.59.0778b26: 我之扼縛文一故。或又身言通二能所害一歟謂 T2217_.59.0778b27: 觀二身不淨等一治二身常等倒一故 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: 身一從レ頭至レ足。其中唯有二髮・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。是名二三十六物一。行者應當速求二厭離一
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・三十一白痮七丙・三十二肪・三十三
T2217_.59.0778c16: 不淨。謂攬二父母精血・業因・識一以成二身分一故。 T2217_.59.0778c17: 二住處不淨。於二父母胎中生臟之下熟臟之 T2217_.59.0778c18: 上一故。三自體不淨。三十六以成レ身故。四自 T2217_.59.0778c19: 相不淨亦名二外相不淨一。九孔常流眼出二眵涙一 T2217_.59.0778c20: 耳出二結𦡲一鼻中流レ洟口出二涎唾一大小便道 T2217_.59.0778c21: 常出二不淨一。五究竟不浄。氣絶已後膖脹爛 T2217_.59.0778c22: 臭。如レ是不淨甚成レ可レ惡。此上是身念處觀
T2217_.59.0778c25: 心法念處觀也。應下觀二受是苦一觀二心無常一觀中 T2217_.59.0778c26: 法無我上。如レ是觀時離二我性四倒一。謂觀二身不 T2217_.59.0778c27: 淨一得レ離二淨倒一乃至觀二法無我一得レ離二我倒一。
T2217_.59.0779a01: 云レ離二我性一。皆是遮情義。然相現即表徳謂。 T2217_.59.0779a02: 既遮表大異。何令二相同一乎。恐以下第三能寄 T2217_.59.0779a03: 齊於二瑜伽境一不レ生二愛慢一義上可同レ此。如何。 T2217_.59.0779a04: 謂遮表雖レ異義理終同。三昧現前是妄執制 T2217_.59.0779a05: 伏故歟。又下文以二顯深位一配二密淺位一歟。故 T2217_.59.0779a06: 伏寄レ斷也。私案。今疏多存二亂達一。謂以下不 T2217_.59.0779a07: 生愛慢一句安二今衆相現前時下一讀レ之。所
T2217_.59.0779a11: 疏第一云。復次如二聲聞人一。初觀二陰界入一時 T2217_.59.0779a12: 求レ我皆不可得。眞言菩薩亦如レ是。初觀二陰
T2217_.59.0779a15: 以二鏡像水月一同二十縁生句一第五以二心得自 T2217_.59.0779a16: 在之用一齊二心王自在一等也。又違理者我不可 T2217_.59.0779a17: 得斷位。不生貪愛是伏位也。能寄齊又可レ同 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。凡夫執取以爲レ我故。身
T2217_.59.0779a25: 耶。私云。身者聚集義。即指二上取蘊所集一。故
T2217_.59.0779a29: 五蘊聚集一也。問。上擧二取蘊我身一下云二捨 T2217_.59.0779b01: 自色像一。色像如レ次指二上取蘊我身一也。若爾 T2217_.59.0779b02: 我即身也。何。答。我是積集上計故取蘊所
T2217_.59.0779b06: レ取生故名二取蘊一。從レ因爲レ名。煩惱名レ取。能執
T2217_.59.0779b11: 無性一。亦是*拆法空。何但云二唯蘊無我一耶。
T2217_.59.0779b15: 也。若爾何同下法無畏空二極微刹那體一*拆法 T2217_.59.0779b16: 空上乎。疏第二釋二寂然界一云。乃至分分破*拆
T2217_.59.0779b20: 亦爲レ遮レ我。非二無性空義一歟。故疏第二云。聲 T2217_.59.0779b21: 聞經中雖レ説二此五喩一而意明二無我一。今此中
T2217_.59.0779b28: 答。以二積集離散一且類二樹無一歟。又譬取二少分一 T2217_.59.0779b29: 故無レ過。又寂然界雖二大乘一樹空觀屬二小乘一 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。相宗見二諸法如幻一空レ法。性宗觀二諸法 T2217_.59.0779c06: 不生一空レ法。起信論云。以二五陰法自性不生
T2217_.59.0779c09: 如上所説乃至證湛寂等者。經云。謂如レ是解二 T2217_.59.0779c10: 唯蘊無我一。根・境・界淹留修行・拔三一業・煩惱株 T2217_.59.0779c11: 杌無明種子生二十二因縁一。離建立宗等一。如 T2217_.59.0779c12: レ是湛寂一切外道所レ不二能知一。先佛宣説離二
T2217_.59.0779c15: 所謂從レ縁生法待二因縁一成。必有二分段差別 T2217_.59.0779c16: 之相一。上疏云。即是摩訶般若中歴レ法廣明者 T2217_.59.0779c17: 是也。如下於二陰界入一分*拆求レ心不可得上當 T2217_.59.0779c18: レ知六度萬行乃至一切總持三昧門中種種 T2217_.59.0779c19: 求レ心亦不可得等。由二此觀一故所有一切我愛
T2217_.59.0779c22: 云二唯蘊一。故又今釋云三心住二蘊中一是也。害 T2217_.59.0779c23: 者擧二今無畏用一。住法攀縁者顯二今無畏體一。所 T2217_.59.0779c24: 謂法者法空觀解即十縁生句觀也。故釋云二 T2217_.59.0779c25: 諸蘊即空一又云二法謂十縁生句也一。大疏抄云。
T2217_.59.0779c28: 一釋二此心一云。由レ約二偏眞理一作二此平等觀耳
T2217_.59.0780a02: 也。是能害十縁生句法也。問。上文云。於二所 T2217_.59.0780a03: 害我一得二蘇息一。今何云二能害一耶。答。得二蘇息一 T2217_.59.0780a04: 隨レ宜。今文同二第五無畏釋一。二句如レ次配二下 T2217_.59.0780a05: 文上法所害下法無我能治也一。前文同二第六 T2217_.59.0780a06: 無畏釋一。未二必一同一歟 T2217_.59.0780a07: 爾時約幻炎等者。初劫經文云。祕密主。彼 T2217_.59.0780a08: 出世間心住蘊中一。有二如レ是惠隨生一。若於二蘊 T2217_.59.0780a09: 等發起離レ著。當下觀察聚沫・浮泡・芭蕉・陽 T2217_.59.0780a10: 炎・幻等一而得中解脱上。謂蘊處界諸執能執皆 T2217_.59.0780a11: 離二法性一。如是證二寂然界一。是名出世間心一。祕 T2217_.59.0780a12: 密主。彼離二違順八心相續業煩惱網一。是起越
T2217_.59.0780a15: 法一皆名二順世八心一。若三乘初發二道意一迄レ至 T2217_.59.0780a16: レ拔二業煩惱根本無明種子生二十二因縁一名二
T2217_.59.0780a19: 違順八心我蘊兩倒二種業煩惱網一。是名下超
T2217_.59.0780a22: 謂二十縁生句一。十喩中順次擧二初二一等二餘八一 T2217_.59.0780a23: 歟。二義中前説爲レ勝。今釋文全同二初劫文一 T2217_.59.0780a24: 故。又十喩但局二第三劫一。云二深修一故。又初劫 T2217_.59.0780a25: 中應レ無二乾闥婆城喩一故。又聚沬芭蕉十喩中 T2217_.59.0780a26: 無故。但十喩者言總故。例如下指二第二劫六 T2217_.59.0780a27: 喩一云中前十喩上耳。問。疏第二。以二寂然界一同二 T2217_.59.0780a28: 成實一。然彼論中説二乾城喩一。又疏第七云。若 T2217_.59.0780a29: 以二十縁三句一觀二諸蘊無性無生一。即是菩薩
T2217_.59.0780b03: *拆法空不可レ用レ之。但至二成實論一者。嘉祥 T2217_.59.0780b04: 法華義疏云。三藏中所以不レ説二揵城一者爲二
T2217_.59.0780b09: 菩薩三昧一。可レ通二第二三劫菩薩一也。問。智 T2217_.59.0780b10: 論第六云。復一切聲聞法中無二揵闥婆城喩一。 T2217_.59.0780b11: 有二種種無常譬喩一。色如二聚沬一受如レ泡。想如二
T2217_.59.0780b14: 者遊絲也。陽炎遊絲相似故經論互擧歟。委 T2217_.59.0780b15: 至下可レ辨耳。問。今此無畏十住心中當二
T2217_.59.0780b21: 寂經疏文一證二唯蘊拔業一。何以二證寂然界一云二
T2217_.59.0780b24: 劫大別故。又朝譽義違二漸過二乘境界文一。大 T2217_.59.0780b25: 小大異以劣攝勝乎。然終義爲レ勝歟。疏云。
T2217_.59.0780c02: 乃至證寂然界一時。當レ約二我・人・衆生・壽者本 T2217_.59.0780c03: 不生一故。明二種種法門一。以二五喩一觀二察性空時。
T2217_.59.0780c08: 惠深利一見二一切集法皆是滅法一。故名爲二證寂 T2217_.59.0780c09: 然界一。住二此三昧一時觀下諸法如二炎相一無中宣説上
T2217_.59.0780c15: 歟。此觀門是法執能治故。故起信論云。以二
T2217_.59.0780c18: 證寂然界一也。疏第二釋二寂然界菩薩云。行 T2217_.59.0780c19: 者未レ過二此却一與二辟支佛位一齊時名爲二極
T2217_.59.0780c22: 僧正倶以二第四無畏一爲二拔業心一合二義釋等 T2217_.59.0780c23: 意一矣。問。縁覺斷二法執一。於二今宗一依憑安在 T2217_.59.0780c24: 乎。答。疏第二釋二寂然菩薩一云。然所觀人
T2217_.59.0781a01: 斷二法執觀門故。觀二集法是滅法一即是也。應 T2217_.59.0781a02: レ知於二諸法一執二總相一云二人我一執二別相一云二法 T2217_.59.0781a03: 執一。故從レ彼能觀行相又云二總別之相一也。又 T2217_.59.0781a04: 住心論五引二今疏文一畢合二同性經一。習氣者 T2217_.59.0781a05: 不染無知。當二大乘所知障一。當知依二此等文一 T2217_.59.0781a06: 利根縁覺斷二法執一同二寂然菩薩一也。又嘉祥 T2217_.59.0781a07: 三論玄云。於二小乘内一自分二三品一。一者倶不
T2217_.59.0781a10: 也。三譬喩訶梨之流。具得二二空一爲二上根人一
T2217_.59.0781a13: 法執斷位云二證寂然界一也。故次下釋云。即初
T2217_.59.0781a16: 故大乘攝別住心不レ立。又偏眞故非二大乘一。大 T2217_.59.0781a17: 乘行故非二小乘一偏難二指屬一。故立二一種無畏一 T2217_.59.0781a18: 也。宗家疏家皆有レ由耳。又義。十住心專依二 T2217_.59.0781a19: 大日經菩提心論立レ之。然經中因二別意趣一 T2217_.59.0781a20: 雖レ立二寂然一論中判二性相一故無一寂然心一。故依二 T2217_.59.0781a21: 論法相一擧二十綱一攝二經衆毛一也。小乘釋云率 T2217_.59.0781a22: 多覽言因二別意趣一阿毘達摩依二法相一説。可二 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。無縁乘義如二先辨一矣 T2217_.59.0781a27: 疏心外有無影像等者。唯識論第九云。若時 T2217_.59.0781a28: 於二所縁一智都無二所得一。爾時住二唯識一離二二取 T2217_.59.0781a29: 相一。故論曰。若時菩薩於二所縁境一無二分別一智 T2217_.59.0781b01: 都無二所得一。不レ取二種種戲論相一故。爾時乃名三
T2217_.59.0781b06: 外無二影像一。此中心者見分。影像者相分也。四 T2217_.59.0781b07: 分中約二相分云レ外後三分云レ内之義一故云二 T2217_.59.0781b08: 心外影像一也。又義。疏第二釋二第二劫一云。行
T2217_.59.0781b13: 二劫二空相不レ當レ心故。云二智都無所得一也」 T2217_.59.0781b14: 心王自在覺本不生者。私云。前文依二經顯相一 T2217_.59.0781b15: 釋二他縁心義一。今三句依二經密意一。成二覺心乘 T2217_.59.0781b16: 旨一也。故大師引二第二劫終心王自在覺自心 T2217_.59.0781b17: 本不生文一證二第七住心一也。問。前發無縁乘 T2217_.59.0781b18: 心法無我性文但明二第六心一。今住二無縁法無 T2217_.59.0781b19: 我句何兼二第七心一耶。答。前文中經中自有二 T2217_.59.0781b20: 覺心乘別文一。故無縁乘心等句局二他縁心一。 T2217_.59.0781b21: 今經文無二第七別一文。故意含二第七一也。又義 T2217_.59.0781b22: 云。前總即別名局二第六一。例如二色處等一。今文 T2217_.59.0781b23: 通二二種住心一。無縁法無我大乘通相故。或云。 T2217_.59.0781b24: 今文但説二第六一顯二第七一。疏釋示二此意一也。或 T2217_.59.0781b25: 云。前文今文倶通二二種心一也。前文通二二心一 T2217_.59.0781b26: 總句故。或云。今文經疏倶局二第六一也。般若 T2217_.59.0781b27: 寺抄云。第五無畏他縁心。第六無畏攝二覺心・
T2217_.59.0781c01: 迹一顯中修證上耶。次前文云。通二二心一者違二經・ T2217_.59.0781c02: 疏及大師釋一。經中二段標釋別故。又疏中釋二 T2217_.59.0781c03: 無縁乘義一用二深密經意一故云二阿陀那深細 T2217_.59.0781c04: 識故。又大師但第六心引二此文一。故後義非 T2217_.59.0781c05: レ理。又違二疏及大師釋一。五六無畏如レ次當二第 T2217_.59.0781c06: 二三劫一。疏上文中。第二三劫各存二二心一故。 T2217_.59.0781c07: 何違レ彼五存レ一六含レ三耶。又大師以二覺心 T2217_.59.0781c08: 不生一但爲二第七一不レ證二第六一。故最初義爲レ勝 T2217_.59.0781c09: 而已。又第三義祖師釋義也。非レ無二起盡一。疏 T2217_.59.0781c10: 下釋中。觀蘊阿頼耶覺心不生攝二深密八識
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: 我未レ斷礦。此釋二經一切蘊處界能執所執我 T2217_.59.0781c16: 壽命文一。蘊者。第三無畏。唯蘊無我義故。此 T2217_.59.0781c17: 釋二經等一字一。或却釋二一切蘊處界句一也。等 T2217_.59.0781c18: 字屬二前我一。衆生作者等我非レ一故。法者第 T2217_.59.0781c19: 四無畏。*拆法空故。即釋二經法字一也。無縁者。 T2217_.59.0781c20: 第五無畏。發二無縁乘心一故。即釋二經無縁二 T2217_.59.0781c21: 字一也。皆同一性者釋二經自性無性句一。故疏
T2217_.59.0781c24: 時。悟二我蘊等諸法同一性一故。云二此空智生 T2217_.59.0781c25: 當得一切法等一也。疏此空智生者釋二經此 T2217_.59.0781c26: 空智生一。即是時極無自性心生也者釋二當得 T2217_.59.0781c27: 法一切平等文一也。於業下重釋二平等性義一。爾 T2217_.59.0781c28: 時下成二空智生義一也。故知空智・同性似二斷 T2217_.59.0781c29: 證異一。即如レ次第八九二心也。故大師以二於 T2217_.59.0782a01: 業煩惱等文一證二第九一以二離有爲無爲界一證二 T2217_.59.0782a02: 第八一。可レ悉レ之。然此空智・同性實同時故。釋 T2217_.59.0782a03: 文前後隨レ宜歟。又義。皆同一性者釋二經自性 T2217_.59.0782a04: 無性句一。故云二所謂自性無性一。是第八心也。故
T2217_.59.0782a09: 性平等無畏一者。觀二心畢竟空性一時。我之蘊・ T2217_.59.0782a10: 法及無縁皆同一性。如レ是解二自心本不生一即
T2217_.59.0782a14: 故但説二一心一。然疏中。以二具本意一釋二是時極
T2217_.59.0782a17: 云二是時極無自性心生一也 T2217_.59.0782a18: 爾時於有爲無爲界等者。於二今此所離有爲 T2217_.59.0782a19: 無爲界一可レ有二二意一。若約二住心次第一亦有レ二。 T2217_.59.0782a20: 一者今極無所離故。第八猶有爲無爲界攝 T2217_.59.0782a21: 歟。故經一文含二即離二義一。例如二一法二義文 T2217_.59.0782a22: 含二門法一矣。二者上兼レ下故。第九亦離二第八 T2217_.59.0782a23: 所離一故。爲二極無所離一。故有爲無爲界唯隔歴 T2217_.59.0782a24: 養也。二者疏意未三必分二二心一。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: 依故云上亦無二解脱一也。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。且有二二意一。一者准二前五 T2217_.59.0782b06: 無畏一。以二一切法平等一寄齊虚空無垢菩提 T2217_.59.0782b07: 心一故云二即是等一也。顯密雖レ異悟分齊同故 T2217_.59.0782b08: 云レ爾也。大師釋中。第三劫又有二淺略深祕一 T2217_.59.0782b09: 故。般若寺釋如二下引一。二者第六無畏無二能所 T2217_.59.0782b10: 寄齊一。第六無畏即眞言行者淨菩提心故云二 T2217_.59.0782b11: 即是一也。是以第三劫中云二眞言門修行菩薩 T2217_.59.0782b12: 行等一也。或又初地證理位故。顯行人入二此 T2217_.59.0782b13: 位一迴心成二密人一。故猶如三天台云二初地初住
T2217_.59.0782b16: 解二心本不生一。即亦解二一道一。又解二極無自性一
T2217_.59.0782b22: 色相現前位。三於レ法不レ生二愛慢一位。四覺二法 T2217_.59.0782b23: 性無生一位。五得二心自在勝用一位。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。謂於二此菩提心一有二遮表二 T2217_.59.0782b28: 義一。遮情無相似同一道極無無相空理一故云二
T2217_.59.0782c02: 竟空性一同二此畢竟無相一故云二即是一也。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: 是明二法身眞如一道無爲之眞理一。佛説レ此名二 T2217_.59.0782c05: 初法明道一。智度名二入佛道初門一。言二佛道一者 T2217_.59.0782c06: 指二金剛界宮大曼荼羅佛一。對二諸顯教一是究竟
T2217_.59.0782c09: 因是心望二前顯教一極果於二後祕心一初心。初發
T2217_.59.0782c12: 無相一也。密宗法身如義破レ執故云無相一也。 T2217_.59.0782c13: 此無相者顯教如來不レ能二觀見一。故云二以如來 T2217_.59.0782c14: 五眼等一也。又約二表徳義一者。無相不具故二云 T2217_.59.0782c15: 無相一。故疏第十九云。佛法離二諸相一而以二方 T2217_.59.0782c16: 便一具足一切善功徳神力不思議種種境界一。 T2217_.59.0782c17: 即レ相無相而具二一切相一。即レ縁無縁具二一切
T2217_.59.0782c20: 密方便一具足四曼本有功徳一故云二而以方便 T2217_.59.0782c21: 等一也。故大師住心論第三云。若入二阿字門一
T2217_.59.0782c24: 九種妄假像貎一故。云二尚不能得其像貎一也。 T2217_.59.0782c25: 故密嚴院古徳云。色有レ二。謂妄假・眞實。眞
T2217_.59.0782c29: 故此義非レ理。雖レ知二菩提心體破レ執故云二不 T2217_.59.0783a01: 得像貎一者。況餘生滅中人句又可レ然乎。若 T2217_.59.0783a02: 實不レ知破レ執則自宗佛知二自證三菩提一。豈不 T2217_.59.0783a03: レ知二初地菩提心一乎。故知二顯如來耳 T2217_.59.0783a04: 皆是擬儀外迹等者。鈔云。今所以明二三劫 T2217_.59.0783a05: 六無畏一者。若不レ作二如レ是對辨一恐常情各翫二 T2217_.59.0783a06: 先習一不レ能レ覺二其微妙一。但擬度外事之形迹一
T2217_.59.0783a19: 淺祕兩釋或如レ次爲二眞言心相外内一或爲二 T2217_.59.0783a20: 顯密二宗一也。經文説二淺略一疏釋加二深祕一。然 T2217_.59.0783a21: 今釋偏釋二經文一。何所レ加自釋云二以明修證 T2217_.59.0783a22: 之深淺一乎。故知經中文順二顯外迹一而意顯二
T2217_.59.0783a25: レ二。若觀前人未二有深解一之機上則順二常途一隨 T2217_.59.0783a26: レ文爲レ釋。若已成就利根智惠則當下演暢 T2217_.59.0783a27: 深密一而教授之上。今還以二此二分一釋二阿闍梨 T2217_.59.0783a28: 義一。若於二此曼荼羅種種支分乃至一切諸尊 T2217_.59.0783a29: 眞言手印觀行悉地一皆悉通達得二傳教灌頂一。 T2217_.59.0783b01: 是名二阿闍梨一。若度二違順八心一證一寂然界一。是 T2217_.59.0783b02: 名二阿闍梨。若已心王自在覺二自心本不生一名 T2217_.59.0783b03: 阿闍梨一。若生二極無自性心一得レ入二如上曼荼
T2217_.59.0783b06: 初無畏時以二聲字觀修二曼荼羅行一第二無畏
T2217_.59.0783b09: 曼荼羅行一。又行二傅教灌頂阿闍梨一。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。又云二寂然界阿闍梨等不可レ云二 T2217_.59.0783b12: 深祕利根行一也。況經中既問二眞言行者心相一。 T2217_.59.0783b13: 答説擧二但顯心一乎。故知經中但擧二淺略鈍機 T2217_.59.0783b14: 密行一。疏釋加二深祕利根深行一也。斯則以二眞 T2217_.59.0783b15: 言利鈍行一爲二能所寄齊一也。但鈍機所行無 T2217_.59.0783b16: 畏中順レ顯作レ釋故。顯密差別自顯故。又云。 T2217_.59.0783b17: 言三顯爲二所寄齊一無レ違。故大師釋云。今依二此 T2217_.59.0783b18: 經一顯二眞言行者住心次第一。顯密二教差別亦
T2217_.59.0783b23: 當來世時一劣惠諸衆生以二癡愛自蔽一唯依二於
T2217_.59.0783b26: 信一。若利根深智而輒授以二淺略法門一則以爲
T2217_.59.0783b29: 解一者所二觀察一。若眞言乘深惠人此生悉求二無
T2217_.59.0783c04: 擬儀擇地造壇等有爲事迹一而顯二修證深淺一
T2217_.59.0783c09: 上已明見烟之相*等者。此文有二二意一。一者 T2217_.59.0783c10: 結成前無畏一。就レ中亦有レ三。一者顯云レ烟。密 T2217_.59.0783c11: 云レ火。二者密行中有二淺深二行一故如レ次類二 T2217_.59.0783c12: 烟火一也。三者眞言淺略行隨二如常烟相一顯二 T2217_.59.0783c13: 眞宗火性一故云レ爾也。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一故未 T2217_.59.0783c15: レ離二待對一。地上十縁生觀門離二待對一故今釋
T2217_.59.0783c26: 妄盡處故云レ爾。非レ謂盡二微細妄執一也故下 T2217_.59.0783c27: 釋云。菩薩亦如是。依レ心進行故名二此心爲 T2217_.59.0783c28: レ地。以三心尚有所依故未名二正遍知一。如來 T2217_.59.0783c29: 已度二微細戲論一。進修都息故名二超越心地一也
T2217_.59.0784a09: レ爾。故祕藏記云。越二三妄一是十地究竟。過レ此
T2217_.59.0784a12: 云。乃至爲二一生補處菩薩一。擇去心中無明
T2217_.59.0784a15: 鈔云第一無畏即當二十信已一前。第二無畏即 T2217_.59.0784a16: 當二十信位一也。第三無我無畏即當二十住十行 T2217_.59.0784a17: 位一也。第四法無畏即當二十迴向四加行位一。第 T2217_.59.0784a18: 五法無我無畏即當下初地至八地一已前位上也。 T2217_.59.0784a19: 第六一切法自性平等無畏即當二八地已去
T2217_.59.0784a22: 劫一對明。三劫既滿但至二初地一。六無畏何通二
T2217_.59.0784a26: 無畏於二有相觀中一修二曼荼羅行一。第三無畏 T2217_.59.0784a27: 於二唯蘊無我心中一修二曼荼羅行一。第四無畏 T2217_.59.0784a28: 於二法縁心中一修二曼荼羅行一。第五無畏於二無 T2217_.59.0784a29: 縁心中一修二曼荼羅行一。第六無畏於二平等心 T2217_.59.0784b01: 中一修二曼荼羅行一。離垢地已去各於二自地觀心 T2217_.59.0784b02: 中一修二曼荼羅一行。略以二行位一分レ之已。作二十六
T2217_.59.0784b05: 各於二自地觀心中一修行上故。故上釋二第六無
T2217_.59.0784b10: 盡一。疏第六釋二八地三昧道一云。以一切菩薩初 T2217_.59.0784b11: 度二第七地一時上不レ見二諸佛可求下不レ見二 T2217_.59.0784b12: 衆生可度。謂三是住二大涅槃一。於二萬行一休息。爾 T2217_.59.0784b13: 時十方諸佛以二此三昧道一發起其心一得レ度二
T2217_.59.0784b16: 不レ見二衆生可度上不レ見二諸佛可求。爾時萬
T2217_.59.0784b21: 釋依二此等意一云下第五無畏從二初地一至二七地一 T2217_.59.0784b22: 第六無畏在中八地以上上耳。但至二十六重玄一 T2217_.59.0784b23: 者抄釋二此事一云。又解謂。漸次證入而有二二 T2217_.59.0784b24: 種一。初約二六無畏一從因至レ果以爲二漸次一。後約二 T2217_.59.0784b25: 十地一從レ因レ至果以爲二漸次一。二門併影總有二
T2217_.59.0784b28: 義也。何猥云二二門別擧一耶。故疏次下釋云。
T2217_.59.0784c04: 應下六重極在二佛果一十重初在中初地上。然第六 T2217_.59.0784c05: 終二初地一十重始二第二地一。豈非二一相續位分一 T2217_.59.0784c06: 乎。故知六無畏爲二六重一。從二地前一至二初地一自二
T2217_.59.0784c12: 地菩薩一入中三世平等上與第六平等無畏一無 T2217_.59.0784c13: レ異。故取二二地已上乃至佛地一足二前六種無
T2217_.59.0784c18: 彼釋下云。如上所説一生補處及八地三昧 T2217_.59.0784c19: 是約二教道法門一作二如レ此説一耳。然祕密乘人
T2217_.59.0784c25: 行一離垢地已去各於二自地觀心中一修二曼荼
T2217_.59.0784c28: 無畏一中佛還約二前三劫一作二差降一。對明者理 T2217_.59.0784c29: 實約二初劫及第二劫之初一論二六無畏一。今約二 T2217_.59.0785a01: 前二劫一者付二三瑜祇行門一。於二前二劫中一 T2217_.59.0785a02: 説二此無畏一故言二總意別以爲二此釋一耳。若成二 T2217_.59.0785a03: 此意一者經漸次證入之文疏作二十六重深淺
T2217_.59.0785a06: 降二第二劫一乎。問。以二六無畏一配二十住心一方 T2217_.59.0785a07: 如何。答。般若寺抄云。第一二三四五無畏 T2217_.59.0785a08: 如レ次第二三四五六住心也。第六無畏中含二
T2217_.59.0785a11: 住心第二劫攝。何安二第六無畏一耶。攝答。 T2217_.59.0785a12: 祖師判文非レ無二起盡一。故下文云。第二無畏
T2217_.59.0785a17: 畏一配二第三住心一也。又疏第七云。若了知唯 T2217_.59.0785a18: 蘊無我乃至證寂然界一時。當約二我・人・衆生・
T2217_.59.0785a21: 故。又極上利根縁覺度二一重法倒一歟。故相配
T2217_.59.0785a28: 無自性心十縁生句一即攝二花嚴般若種種不
T2217_.59.0785b02: 菩提心論旨陳段含二七八九三種住心一引可 T2217_.59.0785b03: レ爲證矣。故知祖師釋義深相叶二疏家宗家 T2217_.59.0785b04: 等釋一耳。凡酌二東寺之末流一之人拾二小野之 T2217_.59.0785b05: 遺塵一之輩。誰不二仰信一。誰不二依憑一。雖レ然私 T2217_.59.0785b06: 立レ義云。善無畏第二三住心也。故釋云。今此
T2217_.59.0785b10: 四念住觀亦通二二乘觀門一。故第四無畏或攝二 T2217_.59.0785b11: 第五一或攝二第六一也。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: 約二第二第三劫義一故。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: 主一故云二有相一歟。名言雖レ同義意是異也。又 T2217_.59.0785b19: 第七釋者證寂然名雖レ屬二人空一。彼行相下別 T2217_.59.0785b20: 釋。故疏云。以二五喩一觀察性空一時。當レ約二諸
T2217_.59.0785b25: 華嚴一。非レ取二三論義一也。菩提心論且約二性相 T2217_.59.0785b26: 二宗義一屬二相説旨陳一別意歟 T2217_.59.0785b27: 是略答前問中修行句也者。問。經文云二一 T2217_.59.0785b28: 切心相一。何云二修行句一耶。答。且有二二義一。一 T2217_.59.0785b29: 者既云二遍知心相一。是以二十縁生義一觀二法界 T2217_.59.0785c01: 衆生界一切心相一皆能了知故。所觀境界心 T2217_.59.0785c02: 相而非二行者心相一故。今見二一切心相一觀二十 T2217_.59.0785c03: 縁生義一故。云二修行句一也。故下釋云。若於二一 T2217_.59.0785c04: 念心中一乃至以二皆從縁故。即空即假即中故
T2217_.59.0785c09: 也。故下釋云。從レ此已下明二進修方便及悉
T2217_.59.0785c12: レ至耶。故此品次明二入曼荼羅行法一。具二衆縁 T2217_.59.0785c13: 支分及所要眞言一皆於二此中一廣明。譬如下已 T2217_.59.0785c14: 知三乳酪有二醍醐性一即教令中具二諸器物一方便 T2217_.59.0785c15: 攅搖上。以二從レ縁起一故當レ知不レ異二十縁生句一也
T2217_.59.0785c18: 爲二眞言行者最要觀一矣。問。若爾如何祕藏 T2217_.59.0785c19: 記云。如三境界中見二界會聖衆及餘一切事一皆 T2217_.59.0785c20: 當入二十縁生句一觀察。不レ信而信レ之。唯當下毎
T2217_.59.0785c23: 心如何。若思二是至極一。其意留著。又作二慢心一。 T2217_.59.0785c24: 譬如下磨レ鏡時見レ現二小影像一停留時遂不レ成中
T2217_.59.0785c27: 答。中川上人義云。既萬行方便淨除心垢一 T2217_.59.0785c28: 必藉二此觀一。豈非二旨要一。而因縁生法即是假 T2217_.59.0785c29: 相即是法界。若纔見二假相一不レ知二法界一思二假 T2217_.59.0786a01: 相一爲二至極一之時。則有二留著慢心過失一。故言下 T2217_.59.0786a02: 見二所現境一不レ可レ信中是法界至極上。但可レ信三是 T2217_.59.0786a03: 至極之假勿レ留二假相一當レ係二心至極一也。本不
T2217_.59.0786a06: 今所説十縁生句有二三重一也。三重同云二十 T2217_.59.0786a07: 喩一故。云次下文云。摩訶般若中十喩亦具
T2217_.59.0786a10: 所説諸喩一。既云二深修觀察一。非レ待二初二劫五 T2217_.59.0786a11: 六喩一乎。故釋云。今此中十喩云二深修觀察一
T2217_.59.0786a14: 行菩薩行一故。又於二今十喩一作二二釋一中。無下 T2217_.59.0786a15: 通二初二劫一之釋上故。但至レ云二十喩一者或言レ總 T2217_.59.0786a16: 也。或帶數義也。或順三華嚴宗立二増減十一故。 T2217_.59.0786a17: 又般若所説廣。何無二五六喩一。今十喩言總含。 T2217_.59.0786a18: 闕二五六喩一耶。故疏第二明二五喩一畢如二大般
T2217_.59.0786a21: 聚沬一。受如レ泡。想如二野馬一。行如二芭蕉一。識如レ幻
T2217_.59.0786a24: レ通二初劫一也。五喩義既成則六喩義何無乎。 T2217_.59.0786a25: 或云。今十喩有二三重一也。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二此 T2217_.59.0786a27: 十喩一也。但五喩六喩皆所寄齊觀故非二眞言 T2217_.59.0786a28: 行者所用一也。但統論此品等者寄二五六喩一 T2217_.59.0786a29: 顯二密觀十喩一故云二爾。意明第三重者示二深 T2217_.59.0786b01: 修義一也 T2217_.59.0786b02: 以心沒蘊中等者。運和尚云。且約二初幻一有二 T2217_.59.0786b03: 即心幻・即蘊幻・即不思議幻一。即心幻者以 T2217_.59.0786b04: レ心喩レ幻。即蘊幻者以二五蘊一喩レ幻。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。此心度二一重法倒一故云二對治實法故一。 T2217_.59.0786b11: 觀二五喩一故云二觀此十縁生句一。達二諸法即空一 T2217_.59.0786b12: 故云二即空之幻一也。故疏第二云。行者如是 T2217_.59.0786b13: 觀察時。從二無性門一達二諸法即空一得レ離二一重
T2217_.59.0786b19: 畏也。上文云。法謂十縁生句也者是也。寂 T2217_.59.0786b20: 然心沒二寂然空理一故云二心沒法中一也。此理 T2217_.59.0786b21: 猶屬二偏眞之理一故云二境界攀縁一。謂境界者理 T2217_.59.0786b22: 異名。攀縁者偏義也。觀察蘊阿頼耶一知三自 T2217_.59.0786b23: 性如二幻炎等一時。離二境界攀縁一故。云二對治境
T2217_.59.0786b26: 云二蘊阿頼耶即心之幻一是也。故疏第二云。 T2217_.59.0786b27: 至二此僧祇一始能觀察阿陀那深細之識一解
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。所謂即心幻既以二初 T2217_.59.0786c06: 劫即空一爲二所離一。第三劫又以二第二劫心一可 T2217_.59.0786c07: レ爲二所離一也。又能治文云。欲レ離二有爲無爲界一
T2217_.59.0786c10: 言名二第二劫一。經・疏何文乎。答。設雖無レ文。其 T2217_.59.0786c11: 理極成何責レ之耶。況復覺苑師釋云。今此中 T2217_.59.0786c12: 十喩復爲レ對治前劫心沒二實際一欲レ令レ離中有
T2217_.59.0786c18: 心一。住二於寂滅平等究竟眞實之智一令レ無二退
T2217_.59.0786c25: 八住心也。且又示二文理一成レ義。謂擧二能治一文
T2217_.59.0787a15: 文名二第八一。疏文分明故。但會二前文理一者能 T2217_.59.0787a16: 所治義不定。或兩劫相望。如二即心幻一。或於二 T2217_.59.0787a17: 一劫内一成二能所治一。初後幻是也。初劫既然 T2217_.59.0787a18: 也。第三劫何不レ然乎。又三重幻不レ盡二三劫 T2217_.59.0787a19: 心一。擧レ一顯レ一。謂初劫擧二寂然一顯二湛寂一。第二 T2217_.59.0787a20: 劫擧二他縁顯二不生一。三界唯心他縁不レ及二心 T2217_.59.0787a21: 王自在故。第三劫擧二極無一顯二一道一也。又大 T2217_.59.0787a22: 師以離二有爲無爲界一亦證二第九一。故知望二第 T2217_.59.0787a23: 九一時第八還屬二無爲等一歟。故覺二無爲於未
T2217_.59.0787a26: 家一者小乘大乘一乘云二三乘一。故疏釋通達三
T2217_.59.0787a29: 同義異歟。或彼文不レ遮通二第八一歟。例如下第 T2217_.59.0787b01: 九又雖レ云二自如一未レ云中心實際上故無失。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。初二幻如レ次初二劫所觀經文分明。 T2217_.59.0787b06: 何以得レ知二第三幻第三劫乃至如來之所 T2217_.59.0787b07: 觀一耶。答。疏云。今此中云二深修觀察一者。即是
T2217_.59.0787b10: 一一縁起皆當下以二十喩一觀之。由二所證轉深一
T2217_.59.0787b16: 薩一。是擧二因行人一也。釋云二佛答修行句一非レ示二 T2217_.59.0787b17: 因行一乎。況於二果位一無二妄執一。何用二十喩觀一乎。 T2217_.59.0787b18: 答。或云。實示二修行相一是雖二因位軌則一所授 T2217_.59.0787b19: 法豈果位無乎。況修二上上方便一斷二微細妄 T2217_.59.0787b20: 執一時寧不レ用二此觀一乎。又釋論對治行相可二 T2217_.59.0787b21: 引證一矣。云二唯有如來乃能窮此一。又下云二毘盧 T2217_.59.0787b22: 遮那以上上智觀盡其源底一。又云二以十縁生 T2217_.59.0787b23: 句作無盡莊嚴一。則此意也。私云。可レ局レ因歟。 T2217_.59.0787b24: 云二菩薩行一云二修行句一故。但祕記釋者上上方 T2217_.59.0787b25: 便句可レ存二因滿一也。上云二十地究竟一故。八九 T2217_.59.0787b26: 十三地如レ次下中上三品也。因滿果滿爲二上 T2217_.59.0787b27: 上方便一也。例如二菩薩地盡句一。故知。因滿斷二 T2217_.59.0787b28: 微細一得二佛果一故云二至佛果故一也。又當卷下 T2217_.59.0787b29: 云三補處位斷二無明父母之垢一故釋論又理無 T2217_.59.0787c01: 斷故不レ可レ依二無性觀一也。但窮二此十喩一者。因 T2217_.59.0787c02: 行轉齊至二佛果一故云レ爾。又下釋者依二因十 T2217_.59.0787c03: 縁觀一生二上上智觀一也。又以二因十句一作二果徳
T2217_.59.0787c06: 即是意明第三重等者。鈔云。經深修觀察者。 T2217_.59.0787c07: 對二前二劫一故名爲レ深。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レ淺。今
T2217_.59.0787c12: 已去所證轉深故云レ深。即是意明第三重者
T2217_.59.0787c15: 心著二眞際一時自心爲レ穢。是故感小。自心穢
T2217_.59.0787c20: 故云持。以二加持一逆次配二感應一耳。故即身義 T2217_.59.0787c21: 云。加持者表三如來大悲與二衆生信心一。佛日之 T2217_.59.0787c22: 影現衆生心水一曰レ加。行者心水能感二佛日一
T2217_.59.0787c25: 等流三身云二所喜見身一也。能現毘盧遮那是 T2217_.59.0787c26: 自性身故。若約二五種法身義一者。自性。受用 T2217_.59.0787c27: 等四身皆所現也。法界身爲二能現一故。故菩提 T2217_.59.0787c28: 心論云。成二大毘盧遮那佛自性身・受用身・變
T2217_.59.0788a04: 引二正位經禮懺文一成二五種法身義一。可レ見二九 T2217_.59.0788a05: 字釋一矣。又義云。能現所現倶通二四種身一。且 T2217_.59.0788a06: 約二自他利義一作二能所現假説一歟。故二教論 T2217_.59.0788a07: 云。此四種身具二竪横二義一。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。一遍二一切一名二遍一切處一。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。四句求レ之倶不可得。即不思議
T2217_.59.0788a17: 種種門一觀レ之。生不可得而形聲宛然。即是法 T2217_.59.0788a18: 界。論レ幻即幻。論二法界一即法界。論二遍一切處一 T2217_.59.0788a19: 即遍一切處。論レ幻故名二不可思議幻一也。今行 T2217_.59.0788a20: 者於二一念淨心中一通達如レ此塵沙四諦一。空 T2217_.59.0788a21: 則畢竟不生。有則盡二其性相一。中則擧體皆常。 T2217_.59.0788a22: 以三三法無二宗相一故名二不思議幻一。如二四諦一
T2217_.59.0788b02: 爲レ幻。空有性即是法界。圓壇爲二遍一切處一。 T2217_.59.0788b03: 三法一體隨レ論異レ名。今即二法界遍一切處一 T2217_.59.0788b04: 而論レ幻故名二不思議幻一。後義三本皆同。空即 T2217_.59.0788b05: 畢竟不生者八不擧二初一一。有則盡其性相者。 T2217_.59.0788b06: 十如出二初二一。中則擧體皆常者。是法界不動 T2217_.59.0788b07: 也。幻有假諦即二餘二諦一而無二*宗相一故云二即
T2217_.59.0788b14: 若爾訓釋不レ順レ文歟。不思議幻名專三諦 T2217_.59.0788b15: 中依二幻有一故。可レ云三論レ幻故名二不思議幻一 T2217_.59.0788b16: 故。故知形聲宛然即是法界者。總先釋二有空 T2217_.59.0788b17: 不二義二也。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二不思議假諦一故名二
T2217_.59.0788b23: レ中一中一切中。非二一二三一而一二三。不レ縱
T2217_.59.0788b26: 今觀門假爲レ宗故從レ彼云二不思幻一也。故下
T2217_.59.0788b29: 文一。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。起信論中名二淨心地一是也。大 T2217_.59.0788c03: 乘義章十云。歡喜地者經中亦名二淨心地一也。
T2217_.59.0788c07: 菩提心爲二因句一也。二地至二七地一爲二大悲句一。 T2217_.59.0788c08: 八地已上爲二方便句一也。故當卷下云。初入二 T2217_.59.0788c09: 淨菩提心門一見二法明道一前七地以來爲二大悲 T2217_.59.0788c10: 萬行一。無功用以去至二如來一切智地一名二大悲
T2217_.59.0788c15: 也。今解意通二第二劫一。從二初地一至二七地一是第 T2217_.59.0788c16: 二劫故。今謂不レ爾。初釋初地淨菩提心。三句 T2217_.59.0788c17: 中局二因句一也。後釋通二三句一。廣亘二十地一故。若 T2217_.59.0788c18: 初釋八地以上何不レ云二轉深一耶。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: 究竟位一乎。故知。三劫地前論レ之耳。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。但擧二四諦一。世界無量。直
T2217_.59.0789a03: 名二趣寂一等。諸佛子。此娑婆世界説二四聖諦一
T2217_.59.0789a06: 量世界各有二無量名一。不レ可二備擧一。如二彼廣説一。
T2217_.59.0789a09: 幻得二成就一時三心究竟。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。以二不
T2217_.59.0789a13: 也。凡今一句出二三諦相即因一成二不思議義一 T2217_.59.0789a14: 也。不思議三諦有・空・中無二定相一不二隔歴一故 T2217_.59.0789a15: 云レ爾也。天台止觀云。此三諦理不思議。無二
T2217_.59.0789a18: 不可縷説爲レ終耳。私云。諸義皆非レ理。且如 T2217_.59.0789a19: 四諦至二達其源底一者釋二經當於眞言行通 T2217_.59.0789a20: 達作證文一也。故云二通達如是塵沙四諦一。又 T2217_.59.0789a21: 云二乃能窮此達其*源底一也。次無垢菩提心 T2217_.59.0789a22: 至二明其大歸耳一者次下所釋十喩來由也。 T2217_.59.0789a23: 故云二且依釋論等一耳。故知。故言深觀察也句 T2217_.59.0789a24: 爲二復次釋終一也 T2217_.59.0789a25: 次無垢菩提心等者。字義云。言二無垢菩提 T2217_.59.0789a26: 心一者。上云二得淨心已去一之淨心也。言二十喩一 T2217_.59.0789a27: 者第三重也。謂所以次二第六無畏一即第三劫 T2217_.59.0789a28: 淨心即明中第三重十喩上者。以二淨心一包レ始以 T2217_.59.0789a29: 十喩一括レ終。擧二所觀一顯二其他一故。始終即諸地
T2217_.59.0789b03: 地一無レ不レ通。今其次説二十喩一者如下彼菩提心
T2217_.59.0789b08: 故云二觸縁成觀一也。問。今十喩歴レ事觀時所 T2217_.59.0789b09: 喩各別耶。答。今經説所喩別也。然於二一事一 T2217_.59.0789b10: 用二多喩一何遮レ之乎。依レ之第二劫六喩通觀二 T2217_.59.0789b11: 頼耶自性一。初劫五喩各別如レ次觀二五蘊無性一 T2217_.59.0789b12: 等。依レ之千手儀軌觀二諸法虚假一通用二十喩一 T2217_.59.0789b13: 故。又金剛界儀軌觀二煩惱等一通用二五喩一。故 T2217_.59.0789b14: 知。通別隨レ宜耳 T2217_.59.0789b15: 包括始終綜該諸地者。謂今此十縁生句包
T2217_.59.0789b18: 觸縁成觀一也 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: レ響如二揵闥婆城一如レ夢如影如二鏡中像一如
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: 如化一。以二影喩一替二火輪一。餘七全同。故云二大同 T2217_.59.0789c15: 少異一也。嘉祥二諦章下云。什師云。十喩以悟
T2217_.59.0789c18: ○證得一切法如レ幻如二陽炎一如レ夢如二影像一 T2217_.59.0789c19: 如二谷響一如二光影一如二水月一如二變化一如二因陀 T2217_.59.0789c20: 羅網一如中虚空上。不レ久滿足十地一住二法雲地一
T2217_.59.0789c23: 軌有二九喩一。幻・陽焔・夢・影像・聲響・光影・水 T2217_.59.0789c24: 月・變化・虚空。法華儀軌有二八喩一。幻・陽炎・夢・ T2217_.59.0789c25: 影像・響・光影・水月・佛變化。略出經有二七喩一。 T2217_.59.0789c26: 八炎・幻化・揵闥婆城・空中響・旋火輸・夢・
T2217_.59.0789c29: 八喩一。已上經論異説多少隨レ宜歟 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 774 775 776 777 778 779 780 781 782 783 784 785 786 787 788 789 [行番号:有/無] [返り点:有/無] [CITE] |