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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59

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T2217_.59.0775a01: 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_.59.0775a08: 不思議幻文此華嚴經不思議也。般若不思
T2217_.59.0775a09: 議者十縁生句也。故疏第三云。摩訶般若中
T2217_.59.0775a10: 十喩亦含二意。此中深修觀察者即是意明
T2217_.59.0775a11: 第三重文又釋第三重云即不思議之幻也
T2217_.59.0775a12: 文故知指大品所説十喩云般若不思議境
T2217_.59.0775a13: 也。三論十喩等不思議非一故云種種不思
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_.59.0775a18: 句不思議法界作無盡莊嚴藏文般若所説
T2217_.59.0775a19: 十喩是一道極無所用也。其中今記極無邊
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_.59.0775a26: 得名華嚴。故法華佛慧不異彼故文既云。
T2217_.59.0775a27: 般若名華嚴今又華嚴名般若。故無違。何
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_.59.0775b04: 後約威靈呪驗。屬以祕宗。復何疑哉文此釋
T2217_.59.0775b05: 如何。答。此師未知住心淺深。又不合疏意
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_.59.0775b12: 文
T2217_.59.0775b13: 諸佛同時現前而勸喩之者。抄第四云。十方
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_.59.0775b17: 六勿生上足勸。七悉應通達勸略抄
T2217_.59.0775b18: 就前三句義中等者。朝譽云。前釋八地已上
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_.59.0775b24: 佛地。故云度於信解耳文祕藏記云。越三妄
T2217_.59.0775b25: 執越三僧祇劫。即是十地究竟也。過此修
T2217_.59.0775b26: 上上方便斷微細妄執至佛果。故經曰此
T2217_.59.0775b27: 四分之一度於信解文私云。疏約因･根･究竟
T2217_.59.0775b28: 淨心。開上上故云四分之一。記據三妄染
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_.59.0775c02: 故云度于信解仁也。或信解局因故。屬妄
T2217_.59.0775c03: 執故。云度於信解也。故知疏･記影略互顯
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_.59.0775c10:   文永三年七月十四日於高野山丈六堂傳法院談義
T2217_.59.0775c11: 之次記之畢金剛佛子頼瑜生年四十一
T2217_.59.0775c12:
T2217_.59.0775c13:
T2217_.59.0775c14: 大日經疏指心鈔卷第十五
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_.59.0775c23: 文今何但答心相耶。答。心相句意廣通染淨
T2217_.59.0775c24: 及顯密心相。故隨宜可得文義也。又今但
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_.59.0775c28: 今品畢結云。已説淨菩提心諸心相竟文此
T2217_.59.0775c29: 釋意住心品所説文皆諸心相攝。可通修行
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_.59.0776a05: 故經云。復次眞言門等文問。若爾今又釋第
T2217_.59.0776a06: 六無畏云。即是眞言行者等文如何。答。彼經
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_.59.0776a11: 外故云云疏第一云。或轉生疑問以盡支
T2217_.59.0776a12: 流文准例可知矣
T2217_.59.0776a13: 既聞此教等者。金剛手所聞説文異義不問
T2217_.59.0776a14: 云云觀義云。通指三劫十地文也。題入眞言
T2217_.59.0776a15: 門住心品故。又大師以三劫文證眞言行
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_.59.0776a19: 眞言爲乘超入淨菩提心門文淨菩提心者
T2217_.59.0776a20: 初地也。即上菩薩地義也。故云超入。又
T2217_.59.0776a21: 云。十地説文。復越一劫昇住此地文指此
T2217_.59.0776a22: 文也。私云。通二文也。此教諸菩薩直乘眞
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_.59.0776b04: 言門上菩薩地文疏第一引大品云。或有菩
T2217_.59.0776b05: 薩初發心時即上菩薩位得不退轉。或有
T2217_.59.0776b06: 初發心時即得無上菩提便轉法輪文大師
T2217_.59.0776b07: 問答中以即上菩薩位文證二生成佛以
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_.59.0776b11: 佛文若爾三劫既約大機一生成佛人。六無
T2217_.59.0776b12: 畏何取二生類耶。是以暹僧都記云。此教菩
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_.59.0776b18: 有幾許無畏安穩利益處問也云云如何。答。
T2217_.59.0776b19: 凡於眞言機利鈍二機分。或云頓漸二機。
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_.59.0776b24: 義耳。故當卷下釋具縁品云。然以解二種義
T2217_.59.0776b25: 得阿闍梨名。所謂淺略深奧分二。若觀前
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_.59.0776b28: 之文准此文今經文爲鈍機順常途作説。
T2217_.59.0776b29: 釋家爲利根兼示深密也。斯則利鈍雖異
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_.59.0776c03: 畢竟同歸文。是一又第八云。若人於祕密藏
T2217_.59.0776c04: 中受灌頂位乃至一生中或成正覺文此文
T2217_.59.0776c05: 乃至者顯漸機十六生成佛也是二又大師金
T2217_.59.0776c06: 剛頂經略釋云。若能受持思修不經三大劫
T2217_.59.0776c07: 十六生乃至現生證如來大覺位文此文又
T2217_.59.0776c08: 十六大生者二生成佛。現生者一生成佛也
T2217_.59.0776c09: 是三又理趣經開題云。若能受持思修不經
T2217_.59.0776c10: 三大劫十六生乃至現生證如來執金剛
T2217_.59.0776c11: 位文文義同前是四別本即身義云。問。大機
T2217_.59.0776c12: 小機共修此教者二共即身成佛乃至答。今
T2217_.59.0776c13: 宗意可云大機即身成佛小機者後十六生
T2217_.59.0776c14: 成佛＊乃至經云。修此三昧者現證佛菩提。
T2217_.59.0776c15: 此即大機即身成佛之證文。若有衆生遇此
T2217_.59.0776c16: 教晝夜四時精進修現世證得歡喜地後十
T2217_.59.0776c17: 六生成正覺此即小機成佛之證文也文是五
T2217_.59.0776c18: 祕藏記云。眞言菩薩或十六三昧一一次第
T2217_.59.0776c19: 證或與得一三昧共十六同時證＊乃至十六
T2217_.59.0776c20: 頓證之義也文是　六雜問答云。大品般若云。
T2217_.59.0776c21: 或有菩薩初發心時即上菩薩位得不退
T2217_.59.0776c22: 轉。又金剛頂經云。＊乃至現世證得歡喜地後
T2217_.59.0776c23: 十六生成正覺。是云此生即上菩薩位之證
T2217_.59.0776c24: 文也。又大品云。或有菩薩初發心時即得
T2217_.59.0776c25: 無上菩提便轉法輪＊乃至又菩提心論云。眞
T2217_.59.0776c26: 言法中即身成佛故＊乃至此云即身成佛之
T2217_.59.0776c27: 義證文也文是　七又云。今何云一生二生成
T2217_.59.0776c28: 道對三密相應如説修行或即身超十地
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_.59.0777a02: 證佛菩提＊乃至論云能從凡入佛位者＊乃
T2217_.59.0777a03: 至是即身成佛證也＊乃至千辟經云。如法行
T2217_.59.0777a04: 者即得初地速成佛果阿耨菩提。論云。復
T2217_.59.0777a05: 修瑜伽勝上法超十地菩薩境界。依如是
T2217_.59.0777a06: 等文立即身一生補處而已是八私云。依諸
T2217_.59.0777a07: 文眞言機既分大小利鈍。若爾何以即上
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_.59.0777a11: 即一生成佛。何論時分耶文對顯乘經三
T2217_.59.0777a12: 祇十六生一生倶以不經三祇故云一生
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_.59.0777a17: 次悟證不同也文意云。付三劫作差降位。
T2217_.59.0777a18: 所以亘三賢十地判六無畏也爲言問。三
T2217_.59.0777a19: 劫六無畏法體無寛狡。如何。答。三六是開
T2217_.59.0777a20: 合不同法體無寛狹歟。故疏第二云。統
T2217_.59.0777a21: 論三劫始終作寶珠譬喩＊乃至諸佛菩薩久
T2217_.59.0777a22: 已證知。親從一毫之善自致大菩提道＊乃
T2217_.59.0777a23: 至方便誘進令受三歸文既統論三劫始終
T2217_.59.0777a24: 時。順世八心一毫善爲始。寧非善無畏乎。
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_.59.0777a27: 畏也文又云。有寛狹也。彼但出世心。此通
T2217_.59.0777a28: 順世故所謂作差降者辨法體寛狹也。且
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_.59.0777b10: 各毎三劫有二無畏。如次相配耳文此釋
T2217_.59.0777b11: 未詳。上文中配十住心時以三四配唯蘊
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_.59.0777b14: 初僧祇也文又擧六七住心畢釋云。以上二
T2217_.59.0777b15: 住心爲越二劫瑜祇行。論文爾云也文前後
T2217_.59.0777b16: 悉相違顯義門多端歟。私云。六無畏中前四
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_.59.0777b19: 生至六處再生解脱故云蘇息無畏也文此
T2217_.59.0777b20: 六無畏處行者蘇生處故云至六處得再生
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_.59.0777c02: 闍梨名淺略深奧分二云云六無畏即六重阿
T2217_.59.0777c03: 闍梨故
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_.59.0777c09: 歸譬如收彼頑石置在家中取意
略抄		私云。善
T2217_.59.0777c10: 知識者上代五通仙人也。世間八心者外八
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_.59.0777c20: 云。十善戒通五種隨其廣狹有淺深耳文
T2217_.59.0777c21: 此五種者人天二乘菩薩也。學處品疏釋･住
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_.59.0777c26: 云。時善知識告言＊乃至如佛所説衆生以慳
T2217_.59.0777c27: 貪故現世有種種憂苦。命終以此因縁墮
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_.59.0778a01: 勝上心受八齊法＊乃至文又准此文者。前
T2217_.59.0778a02: 善知識者又内知識歟。又擧外八心得益但
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_.59.0778a12: 初力故言一施文又云。由一施食起多思
T2217_.59.0778a13: 願感人天別。刹那不同就有前後。約所施
T2217_.59.0778a14: 食。故説一言據能施思實多。故非一業
T2217_.59.0778a15: 能引多生文
T2217_.59.0778a16: 經若如實知我當得身無畏者。問。我是四
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_.59.0778a21: 無我治彼我倒文如何。答。四念住觀有總
T2217_.59.0778a22: 別雜不雜觀。謂總相念住時唯總觀所縁身
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_.59.0778a27: 皆是苦性。觀一切法空非我性文又別相念
T2217_.59.0778a28: 住中雜縁法念住中或無我觀通身也。故光
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_.59.0778b04: 十一名雜縁法。通名法故文但總別念住異
T2217_.59.0778b05: 者光云。唯總縁四名此所修。前雜非唯故
T2217_.59.0778b06: 與差別文私云。別相通雜不雜。總相唯雜也。
T2217_.59.0778b07: 雖四總縁通總別。總相唯總縁四故異別
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_.59.0778b11: 性四種顛倒於身諸扼縛得蘇息處文
T2217_.59.0778b12: 問。四念住中餘三心法。何云身乎。答。疏
T2217_.59.0778b13: 十二云。六識身文身有體･依･聚之義故通
T2217_.59.0778b14: 心也。如倶舍云六識身也。且第一二無畏
T2217_.59.0778b15: 配住心者。般若寺抄意。第一二如次第二
T2217_.59.0778b16: 三住心也云云私云。善無畏擧十善攝五戒
T2217_.59.0778b17: 云生人天中故可通二三住心也。身無畏
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_.59.0778b20: 云。如行者住有相瑜伽則名是世間三昧文
T2217_.59.0778b21: 此文外道護戒生天云世間三昧。然疏第三
T2217_.59.0778b22: 釋身無畏云。第二無畏於有相觀中修曼
T2217_.59.0778b23: 荼羅行文既云有相觀。即非有相瑜伽乎。
T2217_.59.0778b24: 故知第三住心也。身無畏者今此無畏異前
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_.59.0778c07: 文私記第十二云。三十六物。一髮･二毛･三爪･
T2217_.59.0778c08: 四齒･五皮･六肉･七骨･八髓･九筋･十脈･十一
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&T038790;･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_.59.0778c14: &MT01543;･三十四腦･三十五䐵･三十六精也文
T2217_.59.0778c15: 五種不淨者。抄云。言五種不淨者一種子
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_.59.0778c23: 文
T2217_.59.0778c24: 次復觀受心法等者。抄云。次受心法。即是受
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_.59.0778c28: 故下結云。於身之扼縛得蘇息處也文
T2217_.59.0778c29: 衆相現前等者。所寄齊或云不生貪愛或
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_.59.0779a08: 謂於瑜伽境界乃至心不可得文全同於陰界
T2217_.59.0779a09: 中乃至我不可得之言。又不生愛慢齊前不
T2217_.59.0779a10: 生貪愛故。若不爾者違文理。故先違文者
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_.59.0779a13: 界入時求心皆不可得略抄准此文。第二無
T2217_.59.0779a14: 畏以身不可得可齊我不可得也。又第四
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_.59.0779a21: 者依止。我所依故文意云。身者指取蘊。此五
T2217_.59.0779a22: 蘊是我所依故爲言唯識論云。體･依･聚義總
T2217_.59.0779a23: 説名身文三義中今取依義云身也。或云
T2217_.59.0779a24: 身者體義。體云身故我即身也。何還指蘊
T2217_.59.0779a25: 耶。私云。身者聚集義。即指上取蘊所集。故
T2217_.59.0779a26: 次下釋云。何況此積集中而有我耶文又云。
T2217_.59.0779a27: 於陰界入中種種分拆推求我不可得文既
T2217_.59.0779a28: 兩處倶但云我。不云我身。故知身名所依
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_.59.0779b03: 集我及身爲言此中分拆身斷我故云捨自
T2217_.59.0779b04: 色像也。捨未必斷故。光云斷･捨義別文取
T2217_.59.0779b05: 蘊者。光記第一云。此取蘊亦名爲蘊。蘊從
T2217_.59.0779b06: 取生故名取蘊。從因爲名。煩惱名取。能執
T2217_.59.0779b07: 取故。蘊於取蘊蘊能生取故名取蘊略抄｣
T2217_.59.0779b08: 捨自色像觀者。鈔云。言捨自色像觀者。自
T2217_.59.0779b09: 色蘊也。像即我也。雙離稱捨文
T2217_.59.0779b10: 種種分拆推求等者。問。分＊拆三科觀蘊
T2217_.59.0779b11: 無性。亦是＊拆法空。何但云唯蘊無我耶。
T2217_.59.0779b12: 答。雖分＊拆推求非空極微色法刹那心法
T2217_.59.0779b13: 體。故倶舍云。三世實有法體恒有文故知今
T2217_.59.0779b14: 此分＊拆爲遣我故云分＊拆推求我不可得
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_.59.0779b17: 之至於隣虚亦不可得文又或釋云。數存隣
T2217_.59.0779b18: 虚。論破隣虚云云數･論如次毘曇･成實也。
T2217_.59.0779b19: 疏中寂然同成實故引證耳。又觀蘊無性
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_.59.0779b22: 五喩意明諸蘊性空文此中以聲聞經成今
T2217_.59.0779b23: 無畏意也。又今蘊無性者。菩提心論云。知
T2217_.59.0779b24: 四大五陰畢竟磨滅深起厭離破衆生執文
T2217_.59.0779b25: 衆生執者即人執也。問。譬説若無樹者影
T2217_.59.0779b26: 由何生文若言蘊不空我滅者法譬不齊
T2217_.59.0779b27: 乎。若言樹有影滅者有世間相違過耶。
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_.59.0779c03: 本性空文私案。大小合有四重。謂小乘有二。
T2217_.59.0779c04: 毘曇＊拆法空我。成實破極微空法。大乘
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_.59.0779c07: 本來涅槃故文前二＊拆法空後二體法空
T2217_.59.0779c08: 也
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_.59.0779c13: 一切過文疏第二
釋之
T2217_.59.0779c14: 一切分段中等者。鈔云。一分一段名爲分段。
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_.59.0779c20: 慢等皆永不生。故云一切分段中等也文｣
T2217_.59.0779c21: 經若害蘊住法攀縁者。此中蘊者指前無畏
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_.59.0779c26: 離違順八心終無畏門蘇息處即十縁生
句也文		此法
T2217_.59.0779c27: 空觀解猶約偏眞理故云攀縁也。故疏第
T2217_.59.0779c28: 一釋此心云。由約偏眞理作此平等觀耳
T2217_.59.0779c29: 文
T2217_.59.0780a01: 於法得蘇息處者。今此於法者釋經住法
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_.59.0780a13: 一劫瑜祇行文疏第二云。如前所説種子･
T2217_.59.0780a14: 根･疱等及歸依三寶爲人天乘。行齊絶善
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_.59.0780a17: 違世八心乃至大乘行者了達諸蘊性空
T2217_.59.0780a18: 故於一切法都無所取亦無所捨。雙離
T2217_.59.0780a19: 違順八心我蘊兩倒二種業煩惱網。是名超
T2217_.59.0780a20: 越一劫瑜祇行文私云。准上經文。今幻炎
T2217_.59.0780a21: 等者逆次擧二喩等上三喩歟。又准釋法
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_.59.0780b01: 三昧文同今能寄齊云無性無生。似釋寂然
T2217_.59.0780b02: 界菩薩。如何。答。乾城顯體法空故初劫
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_.59.0780b05: 三藏不説一切法平等本性寂。＊乃至而成
T2217_.59.0780b06: 實論亦有此喩者引菩薩藏中譬就小乘
T2217_.59.0780b07: 法中釋文今寂然雖但大乘猶是＊拆法空故
T2217_.59.0780b08: 同小乘義歟。又第七釋者對佛地三昧云
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_.59.0780b12: 野馬。行如芭蕉。識如幻文第三喩與今經
T2217_.59.0780b13: 相違。相何。答。擧能迷顯所迷歟。或野馬
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_.59.0780b16: 何心耶。答。先哲異義不同云云般若僧正
T2217_.59.0780b17: 義云。第三四無畏如次四五住心云云信證僧
T2217_.59.0780b18: 正義同之。濟暹僧都義第六住心攝也。朝譽
T2217_.59.0780b19: 上人義云第五住心攝云云私云。兩僧正説
T2217_.59.0780b20: 雖可依用聊違疏家及宗家釋。大師以湛
T2217_.59.0780b21: 寂經疏文證唯蘊拔業。何以證寂然界云
T2217_.59.0780b22: 第五住心耶。又大師擧十綱攝衆毛云云何
T2217_.59.0780b23: 以毛目爲綱領乎。又濟暹義亦非理。初二
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_.59.0780b26: 行者未過此劫與辟支佛位齊文又云。合
T2217_.59.0780b27: 論一僧祇劫文但至過二乘文者今菩薩同
T2217_.59.0780b28: 極上利根人過中下類故云爾。故義釋云。
T2217_.59.0780b29: 證寂然界深位縁覺云云又大小雖異。偏眞理
T2217_.59.0780c01: 同故相攝矣。又疏第七云。若了知唯蘊無我
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_.59.0780c04: 當約諸蘊本不生故。明種種法門文准此
T2217_.59.0780c05: 文。似縁覺云寂然界歟。然此人無我攝
T2217_.59.0780c06: 故異法無畏耳。又義釋第五十卷本末釋縁
T2217_.59.0780c07: 覺眞言云。縛是語言道斷義。以辟支佛智
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_.59.0780c10: 名曰極滅語言三昧文准此文疏第七卷文
T2217_.59.0780c11: 亦寂然界名縁覺歟。或又義釋指湛寂云
T2217_.59.0780c12: 寂然界歟十四
本同		密抄云。若拔業＊乃至三障盡
T2217_.59.0780c13: 時名證寂然界文又准一切集法皆是滅法
T2217_.59.0780c14: 幷諸法如涅槃相文。縁覺亦斷一分法執
T2217_.59.0780c15: 歟。此觀門是法執能治故。故起信論云。以
T2217_.59.0780c16: 五陰法自性不生本來涅槃文故知縁覺智
T2217_.59.0780c17: 惠深利故亦斷法執同寂然菩薩悟。故云
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_.59.0780c20: 無言説處文但第七卷釋者。我人不生約
T2217_.59.0780c21: 唯蘊。諸蘊不生釋寂然故無違。故知兩
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_.59.0780c25: 法倶空與成實諸宗未甚懸絶文嘉祥釋云。
成實具明二
T2217_.59.0780c26: 空
文		又第七云。辟支佛智惠深利故能以總別
T2217_.59.0780c27: 之相深觀察之見一切集法皆是滅法。此
T2217_.59.0780c28: 與聲聞異也文此中能觀行相總別相者。總
T2217_.59.0780c29: 觀是通聲聞。遣人我行相故。別觀局縁覺。
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_.59.0781a08: 得二空如犢子部＊乃至下根人也。二者薩
T2217_.59.0781a09: 衞之流。倶得人空不得法空。爲次根人
T2217_.59.0781a10: 也。三譬喩訶梨之流。具得二空爲上根人
T2217_.59.0781a11: 也文准此釋。漸過二乘境界者。同寂然上
T2217_.59.0781a12: 根人過中下二類故云也。又密抄釋又縁覺
T2217_.59.0781a13: 法執斷位云證寂然界也。故次下釋云。即初
T2217_.59.0781a14: 劫滿也文若人執斷位何云滿矣。又義。寂然
T2217_.59.0781a15: 菩薩是偏眞理故小乘攝也。法執斷大乘行
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_.59.0781b02: 實住唯識眞勝義性＊乃至有義。此智二分倶
T2217_.59.0781b03: 無＊乃至有義。此智相見倶有＊乃至有義。此
T2217_.59.0781b04: 智見有相無＊乃至。云云私云。准此文。依第
T2217_.59.0781b05: 二師義云心外有影像依第三師義云心
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_.59.0781b09: 者解諸蘊唯心＊乃至非但見有不明亦復
T2217_.59.0781b10: 見空未盡。今以如幻等門照有空不二。而
T2217_.59.0781b11: 人法二空之相亦不當心文准此釋者初劫
T2217_.59.0781b12: 觀解有無未明故。有無影像似有所得。第
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_.59.0781b28: 一道･極無三心也取意私云。經中無第七則
T2217_.59.0781b29: 能寄齊心得自在待何寄齊。何得言擬外
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_.59.0781c11: 三無性極無自性心攝華嚴般若取意又菩
T2217_.59.0781c12: 提心論。相説置第六旨陳攝三心。同法性
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_.59.0781c22: 釋云。所謂自性無性文初言謂觀自心畢竟
T2217_.59.0781c23: 空性者釋經空一字也。當知觀自心空性
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_.59.0782a05: 疏第二云。若無自性即是本不生文此空智
T2217_.59.0782a06: 生者指經文。即是時極無自性心生也者釋
T2217_.59.0782a07: 也第九心也。故住心論云。等空心初起文般
T2217_.59.0782a08: 若寺疏抄一云。經若復一切至得一切法自
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_.59.0782a11: 亦解一道又解無自性。此覺心不生･一道･極
無自性三種住心也
T2217_.59.0782a12: 文　此釋今無畏中明三心也。或云五智房經
T2217_.59.0782a13: 文。此空智生者但説第八心也。今經略本
T2217_.59.0782a14: 故但説一心。然疏中。以具本意釋是時極
T2217_.59.0782a15: 無自性心生兼第九也。或云智月房此空智
T2217_.59.0782a16: 生一句並明二心。約空智初後故。且約滿
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_.59.0782a26: 乃至而業煩惱具依文
T2217_.59.0782a27: 都無所縛亦無所脱者。經云。於業･煩惱解
T2217_.59.0782a28: 脱而業煩惱具依文疏第二云。行者解脱一
T2217_.59.0782a29: 切業煩惱時即知一切業煩惱無非佛事本
T2217_.59.0782b01: 自無有縛令誰解脱耶文私云。案經･疏意
T2217_.59.0782b02: 於業煩惱解脱故云都無所縛。而業煩惱具
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_.59.0782b14: 證道同圓耳。大疏抄云。經＊乃至謂觀自心畢
T2217_.59.0782b15: 竟空寂時。我之蘊法及無縁皆同一性。如是
T2217_.59.0782b16: 解心本不生。即亦解一道。又解極無自性
T2217_.59.0782b17: ＊乃至爾時於有爲無爲界離扼縛得蘇息
T2217_.59.0782b18: 處。即眞言行人得無垢菩提心時位與此齊
T2217_.59.0782b19: 也文又云。六無畏者。一善無畏＊乃至六一切
T2217_.59.0782b20: 法自性平等無畏也可悉約修眞言密教時
T2217_.59.0782b21: 有此六位。一依止三昧三密修行位。二本尊
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_.59.0782b24: 心法用位也文第六無畏出能寄齊心。又分
T2217_.59.0782b25: 疏文爲能所寄齊矣
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_.59.0782b29: 即是＊乃至無相也。上言謂觀自心畢竟空性
T2217_.59.0782c01: 者一道極無玄底一心無相極理也。以彼畢
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_.59.0782c07: 理智法身。望眞言門是則初門文第八
心也		又云。
T2217_.59.0782c08: 等空之心於是始起寂滅之果果還爲因。是
T2217_.59.0782c09: 因是心望前顯教極果於後祕心初心。初發
T2217_.59.0782c10: 心時便成正覺。宜其然也文第九
心也		然無相言
T2217_.59.0782c11: 雖同。空性意是異。顯乘應化言語不及故云
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_.59.0782c18: 縁。非謂但空直無所有而已也文私云。遠
T2217_.59.0782c19: 離九種迷情妄假相故云離諸相也。以三
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_.59.0782c22: 悉離一切相。離相之相無相不具文顯乘如
T2217_.59.0782c23: 來不知無相不具義故。今此無相是不得
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_.59.0782c26: 實者非諸識所變影像三乘非一心縁起色
T2217_.59.0782c27: 一乘法佛法爾三色性佛性然四曼也取意或
T2217_.59.0782c28: 云。眞言如來。遮情門時密佛。又不得像貎
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_.59.0783a07: 以顯修證之淺深也文大疏抄第一云。意珠
T2217_.59.0783a08: 有三時。況内心三妄執。此以外相與内心
T2217_.59.0783a09: 故爾云也文又上釋云。凡有三時。一珠在衢
T2217_.59.0783a10: 路時。二見相雋生時。三洗垢磨瑩時。以此
T2217_.59.0783a11: 三時相配三妄執文私云。此釋未必顯云
T2217_.59.0783a12: 外迹歟。或云。今心相者眞言行者心相故。
T2217_.59.0783a13: 謂以行者心。相外相知内性修證也爲言故
T2217_.59.0783a14: 次下釋云。見烟之相可以比知火性文或
T2217_.59.0783a15: 云。擬顯乘外迹之心相顯密乘修證之心
T2217_.59.0783a16: 相也爲言故疏第二云。此經從淺至深廣明
T2217_.59.0783a17: 心相。皆爲開示菩提心本末因縁文本末如
T2217_.59.0783a18: 次密顯二種故。私云。如上義是以六無畏
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_.59.0783a23: 密修證也爲言故當卷下文云具縁品然以解
T2217_.59.0783a24: 二種義故得阿闍梨名。所謂淺略深奧分
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_.59.0783b04: 羅海會名阿闍梨文私云此中傳教阿闍梨
T2217_.59.0783b05: 存善・身二種阿闍梨歟。故當卷上文云。如
T2217_.59.0783b06: 初無畏時以聲字觀修曼荼羅行第二無畏
T2217_.59.0783b07: 於有相觀中修曼荼羅行文此六無畏阿闍
T2217_.59.0783b08: 梨隨常途作釋。鈍機漸入次第也。既云修
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_.59.0783b19: 在此中文以三劫淺略文證住心作此釋
T2217_.59.0783b20: 良有以也。意云。已明見顯烟之相可以比
T2217_.59.0783b21: 知密之火性竟爲言又云此淺祕二義下所
T2217_.59.0783b22: 擧劣惠深惠二機所行也。故具縁品云。於
T2217_.59.0783b23: 當來世時劣惠諸衆生以癡愛自蔽唯依於
T2217_.59.0783b24: 有相文疏第四云。傳法之人當善識根縁。
T2217_.59.0783b25: 若著相之人而輒爾爲説甚深空義増其不
T2217_.59.0783b26: 信。若利根深智而輒授以淺略法門則以爲
T2217_.59.0783b27: 不順無爲正道而生輕慢略抄又經第七卷
T2217_.59.0783b28: 説有相行儀畢云。次説無相最殊勝。具信
T2217_.59.0783b29: 解者所觀察。若眞言乘深惠人此生悉求無
T2217_.59.0783c01: 上果。＊乃至甚深無相法劣惠所不堪爲應彼
T2217_.59.0783c02: 等故兼存有相説文此文明有相無相如次
T2217_.59.0783c03: 劣深二機所行也。故知今文順常途作釋
T2217_.59.0783c04: 擬儀擇地造壇等有爲事迹而顯修證深淺
T2217_.59.0783c05: 也爲言故疏第四釋有相曼荼云。如來以世
T2217_.59.0783c06: 間因縁事相擬儀況喩不思議法界以俯逮
T2217_.59.0783c07: 郡機。勇進修行自見心明道略抄今擬儀外
T2217_.59.0783c08: 迹等釋同此釋矣
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_.59.0783c16: 云更欲如何表示耶。上釋中第二釋初地治
T2217_.59.0783c17: 地行云。從此無有待對出過心量不思議
T2217_.59.0783c18: 地文故知上已明見六無畏烟之相竟。更可
T2217_.59.0783c19: 比知十縁生句火性也爲言例如道火前相
T2217_.59.0783c20: 故亦名燸云云又暹僧都義云。謂以極無自
T2217_.59.0783c21: 性心菩提心因海煙相而可比知法佛境界
T2217_.59.0783c22: 性海火性也云云又私云。以初地淨菩提心
T2217_.59.0783c23: 之烟相而可比知妙覺自證三菩提之火性
T2217_.59.0783c24: 也爲言
T2217_.59.0783c25: 但知心垢盡處等者。謂初地淨菩提心位三
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_.59.0784a01: 文又菩提心論云。既破人法上執。雖能正
T2217_.59.0784a02: 見眞實之智。或爲無始間隔未能證於如
T2217_.59.0784a03: 來一切智智文人法上執者三妄也。故疏第
T2217_.59.0784a04: 一云。初發心時直觀自心。人法戲論淨若虚
T2217_.59.0784a05: 空略抄無始間隔者微細妄執也。又大師釋
T2217_.59.0784a06: 第九心云心外礦垢於是悉盡文又釋第十
T2217_.59.0784a07: 心云ma@t惠眼破無明昏夜文無明又微細
T2217_.59.0784a08: 妄執也。又義云。十地因滿位三妄斷故云
T2217_.59.0784a09: 爾。故祕藏記云。越三妄是十地究竟。過此
T2217_.59.0784a10: 修上上方便斷微細妄執至佛果故文又
T2217_.59.0784a11: 義云。等覺因滿四妄斷盡故云爾。故疏第三
T2217_.59.0784a12: 云。乃至爲一生補處菩薩。擇去心中無明
T2217_.59.0784a13: 父母極細之垢亦名治地文無明父母者微
T2217_.59.0784a14: 細妄執也。問。以六無畏配地位方如何。答。
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_.59.0784a20: 位也略抄第二釋意開行配第二無畏。都
T2217_.59.0784a21: 信當善無畏耳。今謂不爾。今此無畏約三
T2217_.59.0784a22: 劫對明。三劫既滿但至初地。六無畏何通
T2217_.59.0784a23: 十地耶。況下文云。經第一具縁品云。漸次證
T2217_.59.0784a24: 入大悲發生三摩地文疏第三云。漸次證入
T2217_.59.0784a25: 者如初無畏時以聲字觀修曼荼羅行。第二
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_.59.0784b03: 重深淺不同文此文意第六無畏於初地論
T2217_.59.0784b04: 之也。釋六無畏修行相畢云離垢地已去
T2217_.59.0784b05: 各於自地觀心中修行故。故上釋第六無
T2217_.59.0784b06: 畏云。即是眞言行者虚空無垢菩提心也文
T2217_.59.0784b07: 虚空無垢菩提心是初地徳故。故疏第二云。
T2217_.59.0784b08: 初地菩薩得此虚空無垢菩提心文此等釋
T2217_.59.0784b09: 明鏡。何通二地已上乎。問。抄釋非無起
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_.59.0784b14: 菩提心難地文又疏第二釋第三劫行云。行
T2217_.59.0784b15: 者初觀空性時覺一切法皆入心之實際。下
T2217_.59.0784b16: 不見衆生可度上不見諸佛可求。爾時萬
T2217_.59.0784b17: 行休息。謂爲究竟。＊乃至爾時十方諸佛同時
T2217_.59.0784b18: 現前而勸喩之。以蒙佛教授故轉生極無
T2217_.59.0784b19: 自性心文兩釋文義既同。明知第三劫在八
T2217_.59.0784b20: 地上也。然第六無畏亦第三劫行也。故知抄
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_.59.0784b26: 十六。非次第修行經十六位也文爾者如
T2217_.59.0784b27: 何。答。十六重玄從淺至深一門漸次昇進
T2217_.59.0784b28: 義也。何猥云二門別擧耶。故疏次下釋云。
T2217_.59.0784b29: 略以行位分之已作十六重深淺不同。＊乃
T2217_.59.0784c01: 至其中從因向果則三密方便展轉不同。容
T2217_.59.0784c02: 極至心王大海方一味無別耳文既云十六
T2217_.59.0784c03: 重深淺。何云二門別擧耶。若二門別擧者
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_.59.0784c07: 二地至佛果爲十重也。故疏下釋云＊乃至
T2217_.59.0784c08: 若生極無自性心得入如上曼荼羅海會。
T2217_.59.0784c09: 名阿闍梨從此復有十重深行。＊乃至復次
T2217_.59.0784c10: 毘盧遮那是名阿闍梨文又抄第四云。疏離
T2217_.59.0784c11: 垢地已去各於自地觀心中曼荼羅者。以初
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_.59.0784c14: 畏故成十六重玄義也文但至第二文者
T2217_.59.0784c15: 隣彼釋而釋云。即是初入此信解地。下釋
T2217_.59.0784c16: 至此不思議地乃名眞離二乘地也文第三劫
T2217_.59.0784c17: 解脱在初地明鏡者歟。又至第六釋者。又
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_.59.0784c20: ＊乃至從初發心時即具行大空三昧。其謂不
T2217_.59.0784c21: 然則於一生之中不能頓滿諸地也文故
T2217_.59.0784c22: 知第三劫在八地。者教道寄顯之假説。非證
T2217_.59.0784c23: 道修得之實談也。仍無失。或云朝譽今私解
T2217_.59.0784c24: 云。疏云。第六無畏於平等心中修曼荼羅
T2217_.59.0784c25: 行離垢地已去各於自地觀心中修曼荼
T2217_.59.0784c26: 羅行文此文無爭指初地。言第六無畏而
T2217_.59.0784c27: 二地已去乃至佛地立十重玄也。但疏釋六
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_.59.0785a04: 不同之釋。巧相叶乎云云私云。此義非理。
T2217_.59.0785a05: 第六第三劫倶云極無自性心。豈第六無畏
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_.59.0785a09: 第七八九三種住心也取意問。第二四念住觀
T2217_.59.0785a10: 何當天乘。第四證寂然界超縁覺位。第七
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_.59.0785a13: 於有相觀中修曼荼羅行文然疏第七釋世
T2217_.59.0785a14: 間三昧云。如行者初住有相瑜伽則世間
T2217_.59.0785a15: 三昧文有相觀文同有相瑜伽。然大師以世
T2217_.59.0785a16: 間三昧道文證第三住心矣。故知以第二無
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_.59.0785a19: 壽者本不生故明種種法門文既以寂然界
T2217_.59.0785a20: 屬人空分。非爲縁覺。上唯蘊無我即聲聞
T2217_.59.0785a21: 故。又極上利根縁覺度一重法倒歟。故相配
T2217_.59.0785a22: 矣。義釋云。寂然界是深位縁覺云云。可見
正文		又疏
T2217_.59.0785a23: 第三云。如説觀蘊阿頼耶覺自心本不生即
T2217_.59.0785a24: 攝諸經八識三無性義文八識三無性他縁
T2217_.59.0785a25: 乘法門。故疏第二云。即楞伽･解深密等經八
T2217_.59.0785a26: 識三性三無性皆是此意文故以第五無畏
T2217_.59.0785a27: 唯配第六住心也。又疏第三云。如説極
T2217_.59.0785a28: 無自性心十縁生句即攝花嚴般若種種不
T2217_.59.0785a29: 思議境界皆入其中文既以般若攝極無
T2217_.59.0785b01: 自性句。故第六無畏中攝他縁心也。故
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_.59.0785b07: 中意明十善業道。＊乃至漸受三歸戒於無
T2217_.59.0785b08: 量世生人天中文大師第二第三心判人天
T2217_.59.0785b09: 乘教故。身及無我二無畏各通唯蘊･拔業
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_.59.0785b16: 處觀。即眞言行者本尊三昧衆相現前故文然
T2217_.59.0785b17: 有相瑜伽者世間三昧故云有相。又繋屬他
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_.59.0785b21: 蘊本不生故明種種法門文又第三卷四心
T2217_.59.0785b22: 義釋者。上擧他縁覺心二心畢且付他縁
T2217_.59.0785b23: 心作釋歟。或云。八識他縁。三無性覺心云云
T2217_.59.0785b24: 又至次下句者。以般若大小無礙義且同
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_.59.0785c05: 文二者心相句有總別二義。今約總義修行
T2217_.59.0785c06: 等句皆云心相歟。故此品結云。已説淨菩
T2217_.59.0785c07: 提心諸心相竟文
T2217_.59.0785c08: 如下文萬行方便等者。謂指具縁品等所説
T2217_.59.0785c09: 也。故下釋云。從此已下明進修方便及悉
T2217_.59.0785c10: 地果生也文又云。上品已約種種心相對辨
T2217_.59.0785c11: 一切智心竟。然此妙果以何方便而能得
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_.59.0785c16: 文依此文萬行即方便也。進修方便故
T2217_.59.0785c17: 是故當知最爲旨要等者。此文意十縁生句
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_.59.0785c21: 係心於本不生際無留所現境云云又云。
T2217_.59.0785c22: 於十喩觀密嚴海會眼前時。觀如陽炎。其
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_.59.0785c25: 實鏡云云若此觀至要一向可信。何云不信
T2217_.59.0785c26: 而信。又若思至極有過。何云留意思之耶。
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_.59.0786a04: 生際即是法界至極故云云
T2217_.59.0786a05: 然統論此品中十縁生句略有三種者。或云。
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_.59.0786a08: 含三意文此文意見於一種十喩含三意
T2217_.59.0786a09: 矣。今謂不爾。既云統論此品中應盡一品
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_.59.0786a12: 者即是意明第三重文又云眞言門修行菩
T2217_.59.0786a13: 薩行可局第三劫。第三劫中目眞言門修
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_.59.0786a19: 若中説文又智論第六云。復一切聲聞法中
T2217_.59.0786a20: 無揵闥婆城喩。有種種餘無常譬喩。色如
T2217_.59.0786a21: 聚沬。受如泡。想如野馬。行如芭蕉。識如幻
T2217_.59.0786a22: 文能釋論有五喩。所釋經豈廢其義乎。況
T2217_.59.0786a23: 既云聲聞法中無揵闥城喩。定知今十喩不
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_.59.0786b05: 議幻者以諸佛聖人比幻文實範阿字義
第四引之		謂以
T2217_.59.0786b06: 心沒蘊中者。三劫中初劫初心湛寂心也。六
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_.59.0786b14: 法倒了知心性。乃至名證寂然界文經云。
T2217_.59.0786b15: 彼出世間心住蘊中。乃至若於蘊等發起離
T2217_.59.0786b16: 著。當觀察聚沬･泡･芭蕉･陽炎･幻等皆離
T2217_.59.0786b17: 法性文
T2217_.59.0786b18: 以心沒法中等者。初劫寂然心即第四法無
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_.59.0786b24: 界乃至十縁生句也。謂十縁生句者第二六喩
T2217_.59.0786b25: 也。至此心時觀陀那深細了三界唯心。故
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_.59.0786b28: 了三界唯心心外更無一法而可得者文今
T2217_.59.0786b29: 此能治心住心中第六他縁乘也
T2217_.59.0786c01: 以心沒心實際中等者。諸本不同。或本云。
T2217_.59.0786c02: 以心深著心實際中云云或本著字下有沒字。
T2217_.59.0786c03: 或但云著沒無深字矣。有二意一者心實
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_.59.0786c08: 故文大師以此文證第八心。故又不思議幻
T2217_.59.0786c09: 但爲第九者今第八心何所攝乎。問。心實際
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_.59.0786c13: 爲無爲界故。觀十喩亦成戲論文是一今金
T2217_.59.0786c14: 剛頂經云。住於如實際文實惠･宗叡兩口決
T2217_.59.0786c15: 云。三乘家極究竟位佛云云既云三乘究竟。
T2217_.59.0786c16: 豈非覺心乘乎。是二又菩提心論云。當知一
T2217_.59.0786c17: 切法空。已悟法本不生。心體自如不見身
T2217_.59.0786c18: 心。住於寂滅平等究竟眞實之智令無退
T2217_.59.0786c19: 失文大師以此文證第七住心即云心體
T2217_.59.0786c20: 自如不見身心。非沒心實際義乎。是三又金
T2217_.59.0786c21: 剛頂經中住如實際位云不見於身心住寂
T2217_.59.0786c22: 滅平等究竟眞實智文准菩提心論文又第
T2217_.59.0786c23: 七住心也。是四依此等文理定知第七心也。
T2217_.59.0786c24: 二者第三劫初心第六無畏攝。十住心中第
T2217_.59.0786c25: 八住心也。且又示文理成義。謂擧能治文
T2217_.59.0786c26: 云。解脱一切業煩惱而業具依文大師以此
T2217_.59.0786c27: 文證第九心。故所治實際可第八心也是
T2217_.59.0786c28: 一又疏第二云。若無自性即是本不生。本不
T2217_.59.0786c29: 生即是心之實際。心實際亦復不可得。故曰
T2217_.59.0787a01: 極無自心生也文此文意。心實際者第八心
T2217_.59.0787a02: 也。心實際不可得是極無故是二又云。行者
T2217_.59.0787a03: 初觀空性時。覺一切法皆入心之實際＊乃
T2217_.59.0787a04: 至爾時萬行休息。＊乃至以蒙諸佛教授故轉
T2217_.59.0787a05: 生極無自性心文此文既驚第八生極無
T2217_.59.0787a06: 故是三金剛界儀軌云。想身證十地住於如
T2217_.59.0787a07: 實際＊乃至汝之所證處是一道清淨云云住
T2217_.59.0787a08: 如實際云一道清淨故是四住心論第九云。
T2217_.59.0787a09: 驚一道於彈指覺無爲於未極文准疏釋
T2217_.59.0787a10: 以第八爲所驚故是五戒序云。覺心不生
T2217_.59.0787a11: 人無自性故起一道如實心。一道如實人
T2217_.59.0787a12: 蒙諸佛驚覺故發極無自性心文第七無驚
T2217_.59.0787a13: 第八有驚故是六依如是等文理故成心
T2217_.59.0787a14: 實際第八義也。二義中後義爲勝。心實際
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_.59.0787a24: 極文又覺苑釋第二三二劫中各不存二心
T2217_.59.0787a25: 不知住心故。故指前劫也。口決釋三乘
T2217_.59.0787a26: 家者小乘大乘一乘云三乘。故疏釋通達三
T2217_.59.0787a27: 乘云。大小乘等文又香象釋大･小･一爲三
T2217_.59.0787a28: 乘故。儀軌文云一道清淨。故菩提心論文文
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_.59.0787b02: 種幻配位方如何。答。a字義第四實範云。問。
T2217_.59.0787b03: 三種幻何位之所觀耶。答。即空幻初劫。即心
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_.59.0787b08: 意明第三重。＊乃至復次言深修者。謂得淨
T2217_.59.0787b09: 心已去從大悲生根乃至方便究竟其間
T2217_.59.0787b10: 一一縁起皆當以十喩觀之。由所證轉深
T2217_.59.0787b11: 故言深觀察也。＊乃至是故唯有如來乃能
T2217_.59.0787b12: 窮此十喩達其源底。此經所以次無垢菩
T2217_.59.0787b13: 提心即明十喩者包括始終綜該諸地云
T2217_.59.0787b14: 云故知第三重幻第三劫得淨心已去乃至
T2217_.59.0787b15: 佛地之所觀也。問。經文云修菩薩行諸菩
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_.59.0787c04: 莊嚴也。然疏文次第十喩觀通因果故文此
T2217_.59.0787c05: 文難消矣
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_.59.0787c09: 第三劫中不思議幻故名深觀也略抄a字義
T2217_.59.0787c10: 第四中川云。第三即不思議幻等云深修觀
T2217_.59.0787c11: 察。有二深義。一望初二幻等云深。二淨心
T2217_.59.0787c12: 已去所證轉深故云深。即是意明第三重者
T2217_.59.0787c13: 初義也。謂得淨心已去等者後義也文
T2217_.59.0787c14: 以自心爲感佛心爲應者。大疏抄云。私若自
T2217_.59.0787c15: 心著眞際時自心爲穢。是故感小。自心穢
T2217_.59.0787c16: 故佛心應小。故悉地不成。＊乃至自心佛心倶
T2217_.59.0787c17: 畢竟淨是時有感有應。＊乃至我心地淨本尊
T2217_.59.0787c18: 月自顯言也文謂行者信水淨則本尊影現
T2217_.59.0787c19: 云感應也。又本尊影現云加行者信水能持
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_.59.0787c23: 名持文
T2217_.59.0787c24: 所喜見身者。若約四種身義者。受用･變化･
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_.59.0787c29: 化身･等流身文此文既毘盧遮那外擧四身。
T2217_.59.0788a01: 故又寶鑰下云。是法身大毘盧遮那如來與
T2217_.59.0788a02: 自眷屬四種法身住金剛法界宮＊乃至
云云		既
T2217_.59.0788a03: 毘盧遮那外云眷屬四法身。故密嚴院先哲
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_.59.0788a08: 利他文
T2217_.59.0788a09: 即是法界等者。鈔云。疏即幻論遍一切等者。
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_.59.0788a15: 之幻也文a字義第四云。疏云。今此境界爲
T2217_.59.0788a16: 從自生耶。他生耶。共生。無因生耶。以中論
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_.59.0788a23: 者餘一切法門例耳云云十卷本云。即是即
T2217_.59.0788a24: 即字十
四本無		法界論幻即幻論法界。即幻論遍一
T2217_.59.0788a25: 切處即遍一切處論幻。故名不可思議幻
T2217_.59.0788a26: 也云云抄第四云。疏即幻論遍一切處等者
T2217_.59.0788a27: ＊乃至。云云。
如前引		當知即不思議幻有二義。初義
T2217_.59.0788a28: 兩本義釋其意全同。謂法界與幻互相即論。
T2217_.59.0788a29: 亦幻與遍一切處互相即論抄釋後故名不
T2217_.59.0788b01: 思議幻。疏文雖異其意返同。如來身語名
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_.59.0788b08: 不思議幻也云云觀義云。古文點如常。若私
T2217_.59.0788b09: 訓者即法界論幻乃至即遍一切處論幻。
T2217_.59.0788b10: 故名不思議幻也云云意顯三諦相即義也。
T2217_.59.0788b11: 謂法界者眞如法界。即空諦也。幻者幻有。即
T2217_.59.0788b12: 假諦也。遍一切有空不二。既中諦也云云私
T2217_.59.0788b13: 云。相即義宜其然也。但疏文初句云即是。
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_.59.0788b21: 不思議幻也爲言故天台釋云。約如明空一
T2217_.59.0788b22: 空一切空。點如明相一假一切假。就是論
T2217_.59.0788b23: 中一中一切中。非一二三而一二三。不縱
T2217_.59.0788b24: 不横。名爲實相文又若無是字而有即法
T2217_.59.0788b25: 界本則何無其義乎。三諦相即雖無偏頗。
T2217_.59.0788b26: 今觀門假爲宗故從彼云不思幻也。故下
T2217_.59.0788b27: 釋云。以皆從縁起即空即假即中文既以縁
T2217_.59.0788b28: 起爲三諦相即所由故抄釋牒文不順疏
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_.59.0788c04: ＊乃至住此地時於眞如中證心清淨名淨
T2217_.59.0788c05: 心地。又於三寶得清淨信亦名淨心文今
T2217_.59.0788c06: 謂初地是淨菩提心位故云淨心也。三句中
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_.59.0788c11: 胎藏生略抄疏第二云。初地菩薩得此虚空
T2217_.59.0788c12: 無垢菩提心。從二地以去増修大悲萬行。
T2217_.59.0788c13: 至第八地以去皆名方便地略抄今釋與正
T2217_.59.0788c14: 釋異者或云。前釋局第三劫即八九十地
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_.59.0788c20: 無垢菩提心也文豈有八地耶。違初地菩
T2217_.59.0788c21: 薩得此虚空無垢菩提心文故。菩提心進在
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_.59.0788c24: 所觀云云如何。答。彼正釋復次通論故云爾。
T2217_.59.0788c25: 今兩釋別説故無違矣
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_.59.0788c28: 示娑婆。蓋取一隅耳。故華嚴四諦品云＊乃
T2217_.59.0788c29: 至諸佛子。苦聖諦此娑婆世界中或名罪或
T2217_.59.0789a01: 名逼迫或名變異或名攀縁等乃至諸佛
T2217_.59.0789a02: 子。若滅道聖諦此娑婆世界中或名一乘或
T2217_.59.0789a03: 名趣寂等。諸佛子。此娑婆世界説四聖諦
T2217_.59.0789a04: 有如是等四百億十千名＊乃至彼密訓世界
T2217_.59.0789a05: 中或名榮求根或名不出離。乃至十方無
T2217_.59.0789a06: 量世界各有無量名。不可備擧。如彼廣説。
T2217_.59.0789a07: 故云且如等文
T2217_.59.0789a08: 次三法無定相者。大疏抄第一云。此不思議
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_.59.0789a11: 生故無有定相。故名不思議幻言也文私
T2217_.59.0789a12: 云。三心者心中具三諦故約三諦云三心
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_.59.0789a16: 決定性文或云。至名爲不思議幻爲復次
T2217_.59.0789a17: 釋終矣。或云。至達其源底。爲終矣。或云。
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。a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_.59.0789b01: 故也云云覺心云。有云。無垢菩提心者十喩以
T2217_.59.0789b02: 前所説淨菩提心也。其菩提心已經三劫十
T2217_.59.0789b03: 地無不通。今其次説十喩者如彼菩提心
T2217_.59.0789b04: 通始終絯諸位。毎事縁成此觀云云行實
T2217_.59.0789b05: 多不可説之云意也云云私云。今此十縁生
T2217_.59.0789b06: 句包括三劫始終綜該信解諸地也爲言凡
T2217_.59.0789b07: 通三劫十地位觸一切境成十縁生句觀
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_.59.0789b16: 括三劫始終綜該信解諸地也爲言凡通三
T2217_.59.0789b17: 劫十地位觸一切境成十縁生句觀故云
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_.59.0789b24:   金剛佛子頼瑜生年四十七
T2217_.59.0789b25:
T2217_.59.0789b26:
T2217_.59.0789b27:
T2217_.59.0789b28:
T2217_.59.0789b29:
T2217_.59.0789c01:
T2217_.59.0789c02: 大日經疏指心鈔卷第十六
T2217_.59.0789c03:
T2217_.59.0789c04:   疏卷第三之二
T2217_.59.0789c05: 經謂如幻陽焔等者。智度論第六譬喩義品云。
T2217_.59.0789c06: 解了諸法如幻如焔如水中月如虚空如
T2217_.59.0789c07: 響如揵闥婆城如夢如影如鏡中像如
T2217_.59.0789c08: 化。是十喩爲解空法故文智論疏第二惠影
T2217_.59.0789c09: 云。名喩雖十相對即五。如幻焔者内外相
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_.59.0789c12: 文又大品第一序品十
喩文同譬喩品文		私云。此十喩與今經十
T2217_.59.0789c13: 喩大同少異。經影喩當論鏡像。以浮泡同
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_.59.0789c16: 空。空必待此喩文又不空千手儀軌擧十
T2217_.59.0789c17: 度印言中明智度印言功能云○斷二種
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_.59.0789c21: 爲大法師文私云。此中十喩九喩全同論
T2217_.59.0789c22: 説。帝網一種當經中乾城歟。又金剛薩埵儀
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_.59.0789c27: 妄別本次第異
之而幻爲初		金剛界儀軌有五喩。幻･焔･
T2217_.59.0789c28: 乾闥婆城･旋火輪･空谷響也。又唯識中有
T2217_.59.0789c29: 八喩。已上經論異説多少隨宜歟
T2217_.59.0790a01: 云何爲幻者。抄云。幻者化也。無而忽有之謂
T2217_.59.0790a02: 也。先無形質假因縁有。名爲幻化。又幻者
T2217_.59.0790a03: 詐惑。以不實事惑人眼目故曰幻也文
T2217_.59.0790a04: 疏雖於衆縁中乃至生處者。釋經中何以故本
T2217_.59.0790a05: 性淨故文歟。故合説中。雖一一縁中乃至不
T2217_.59.0790a06: 異淨心文初釋中闕此釋矣。而亦五情所對
T2217_.59.0790a07: 明了現前者。釋經惑自眼故見希有事也。
T2217_.59.0790a08: 望幻事見聞人云自。抄云。惑人眼目故曰
T2217_.59.0790a09: 幻也文幻師是執持行用證心人也。何云
T2217_.59.0790a10: 惑耶。初釋幷合説又闕此句矣。又以諸大
T2217_.59.0790a11: 論師可釋惑自眼故句歟。諸大論師不出
T2217_.59.0790a12: 其所由。故當迷惑義。故今釋中上標五情所
T2217_.59.0790a13: 對等下結是事亦非籌度思量之境耳。大疏
T2217_.59.0790a14: 抄第一云。問。既幻師諦解＊心幻是不實物。
T2217_.59.0790a15: 故不更成疑。若爾何經惑自眼故云云此文
T2217_.59.0790a16: 極難也。引智論十六顯幻法義也。可見之
T2217_.59.0790a17: 問。爾者能喩幻法不實。所喩眞言若實歟。
T2217_.59.0790a18: 答文。偏如是眞言相唯假立云云答對偏執
T2217_.59.0790a19: 實人如是説耳文雖展轉相生乃至非不異
T2217_.59.0790a20: 者。釋經展轉相生乃至非不去文也。初釋中
T2217_.59.0790a21: 以昇空隱形履水蹈火釋此句及能造所造
T2217_.59.0790a22: 種種色像句也。合説中以成一切奇特不思
T2217_.59.0790a23: 議事合能造所造種種色像以自在神變宛
T2217_.59.0790a24: 然不謬合展轉往來等也。又以藥術因縁
T2217_.59.0790a25: 釋經呪術藥力。初釋中擧藥力顯呪術。合
T2217_.59.0790a26: 中合三密行也。又初釋中擧執持行用人。
T2217_.59.0790a27: 即是幻師也。合中持誦者是也。故合説云。獨
T2217_.59.0790a28: 有方便具足得成悉地者自證＊心耳文第
T2217_.59.0790a29: 二釋及經譬説闕此句。經合説中持誦成就
T2217_.59.0790b01: 者是也。故知第二釋約譬説初釋就合説
T2217_.59.0790b02: 意也。又經合説中闕畢竟淨故展轉往來等
T2217_.59.0790b03: 義。以譬説而顯故。又一切言合説歟
T2217_.59.0790b04: 無明亦如是雖非内有等者。智論第六云。無
T2217_.59.0790b05: 明亦如是。雖不内有不外有不内外
T2217_.59.0790b06: 有不先世至今世今世至後世亦無實性
T2217_.59.0790b07: 無有生者滅者。而無明因縁諸行生乃至衆
T2217_.59.0790b08: 苦集。如幻息幻所作亦息無明亦爾。無明盡
T2217_.59.0790b09: 行亦盡乃至衆苦皆盡文私云。無明亦如是
T2217_.59.0790b10: 下云雖不内有等。准譬説文以無明合幻
T2217_.59.0790b11: 所作歟。又依無明因縁諸行生句。以無明
T2217_.59.0790b12: 可合幻師。無明所生行可合幻事故。故智
T2217_.59.0790b13: 論云。如幻息幻所作息無明盡行亦盡文智
T2217_.59.0790b14: 論疏第二惠影云。幻息所作亦息者。顛倒分別
T2217_.59.0790b15: 心若盡虚妄分別法亦自無。非是際蕩萬物
T2217_.59.0790b16: 已方乃致無。如無明盡業報則盡。故言知
T2217_.59.0790b17: 諸法如幻也文既還滅時以無明行如次譬
T2217_.59.0790b18: 幻師幻所作。生起時何以無明合幻所作
T2217_.59.0790b19: 耶。二義中前義爲勝。順智論法説文故。故
T2217_.59.0790b20: 智論云。徳如白佛言。世尊。是無明内有不。
T2217_.59.0790b21: 佛言。不。外有不。佛言。不。内外有不佛言。不。
T2217_.59.0790b22: 世尊。此無明從先世來不。佛言。不。從此世
T2217_.59.0790b23: 至後世不。佛言。不。是無明有生有滅不。
T2217_.59.0790b24: 佛言。不。有一法定實性是名無明不。佛言。
T2217_.59.0790b25: 不文法譬合三説中。内外多重問答相符。何
T2217_.59.0790b26: 異求之。但類無明幻者是幻術歟。應有幻
T2217_.59.0790b27: 師幻術幻事三種。故知此中幻術望幻師所
T2217_.59.0790b28: 作也故云是幻所作内有不等。對幻事是能
T2217_.59.0790b29: 作也。故云從幻能作伎樂也。以行等所生
T2217_.59.0790c01: 合唯所作幻事也以幻師可合不正思惟
T2217_.59.0790c02: 歟。或可合無明能具心歟。或合一心歟。
T2217_.59.0790c03: 論中無法合者。以譬説顯歟。例如今經中
T2217_.59.0790c04: 但擧幻術幻事疏中加人矣。又大師詠如
T2217_.59.0790c05: 幻喩詩云。吾觀諸法譬如幻。總是衆縁
T2217_.59.0790c06: 所合成。一箇無明諸行業。不中不外惑凡
T2217_.59.0790c07: 情。三種世間能所造。十方法界水蓮城文此
T2217_.59.0790c08: 意無明行倶似云不内有不外有。若爾二義
T2217_.59.0790c09: 並存歟。三種世間能所造者幻事中能所造
T2217_.59.0790c10: 歟。或云。以幻事中能所造如次可合無明
T2217_.59.0790c11: 行歟。今謂不爾。彼同幻事故。藥則當三密
T2217_.59.0790c12: 行。故大疏抄云。問約幻有幾種耶。答。幻
T2217_.59.0790c13: 有二種。問。即何。答。假事幻實事幻也。問。今
T2217_.59.0790c14: 此中取何幻爲論耶。答。通二種幻也。又
T2217_.59.0790c15: 有三種幻。即空幻･即心幻･不思議幻也。可
T2217_.59.0790c16: 悉之也文智論復次釋云。復次是幻譬喩
T2217_.59.0790c17: 示衆生一切有爲法空不堅因。如説一切
T2217_.59.0790c18: 諸行如幻欺誑小兒屬因縁不得自在
T2217_.59.0790c19: 不久住。是故説諸菩薩知諸法如幻文
T2217_.59.0790c20: 依三密作行得成一切奇特等者。疏第十五
T2217_.59.0790c21: 云。如如意珠滿一切願。隨心所欲。今觀是
T2217_.59.0790c22: 彼従珠得生耶。從人心生耶。當知。不從
T2217_.59.0790c23: 珠出。不從人心出。不共。不無因縁。但和
T2217_.59.0790c24: 合有耳。今悉地不思議神變亦如是。但猶眞
T2217_.59.0790c25: 言觀本尊及身印等縁而成悉地。由眞言
T2217_.59.0790c26: 故口業淨。觀本尊故意業淨。印故身業淨。
T2217_.59.0790c27: 三事平等故自我而有不思議業。然亦不
T2217_.59.0790c28: 可分別。無思無爲也略抄
T2217_.59.0790c29: 不異淨心者。大疏抄第一云。意眞言神變不
T2217_.59.0791a01: 思議極無垢淨菩提心生言也文
T2217_.59.0791a02: 獨有方便具足得成悉地者。疏第十一悉地出
現品
T2217_.59.0791a03: 云。所謂眞言悉地本來成就。何以故。如來現
T2217_.59.0791a04: 證如是不思議法。所謂阿字自體從本已來
T2217_.59.0791a05: 具足無量自在力不思議力。此悉地體常住
T2217_.59.0791a06: 不變。但由行人不自了知故不得如是之
T2217_.59.0791a07: 果。今以此行淨其身口意業。若能與法相
T2217_.59.0791a08: 應即自成就。諸法自爾終不虚也。不思議果
T2217_.59.0791a09: 衆縁會時自當生起。如大海潮終不失時文｣
T2217_.59.0791a10: 如是眞言相唯是假名者。大疏抄第一云。問。
T2217_.59.0791a11: 爾者能喩幻法不實。所喩眞言若實歟。答文
T2217_.59.0791a12: 偏如是。眞言相唯是假名云云答。對偏執實
T2217_.59.0791a13: 人如是説耳文
T2217_.59.0791a14: 以日光風動塵故者。疏第二云。次句陽炎者
T2217_.59.0791a15: 如春月地氣日光望之如水文私云。地氣攝
T2217_.59.0791a16: 風塵歟。或外書云。風者天地忿也云云風是
T2217_.59.0791a17: 天地氣故今取地氣歟。塵其義顯矣
T2217_.59.0791a18: 如野馬無智人者。且有二意。一者野馬者
T2217_.59.0791a19: 遊絲也。如者譬類義。斯則以野馬類陽炎
T2217_.59.0791a20: 也。依之智論第六下譬中云。聲聞法中色如
T2217_.59.0791a21: 聚沬受如泡想如野馬行如芭蕉識如幻
T2217_.59.0791a22: 文今經中以想譬陽炎。故知陽炎與野馬形
T2217_.59.0791a23: 相相似故倶譬想。今又想譬歟。故大疏抄第
T2217_.59.0791a24: 一云。風光相映野馬生形。故智論十六
T2217_.59.0791a25: 云。以日光風動塵故廣野中動如野馬等
T2217_.59.0791a26: 云云　無智人者能迷人也。二者野馬者渇馬
T2217_.59.0791a27: 也。亦能迷者。如字指示義也。被下無智人
T2217_.59.0791a28: 讀之。故下引智論云。飢渇悶極覩熱氣如
T2217_.59.0791a29: 野馬謂之爲水文此文渇馬義分明也。又大
T2217_.59.0791b01: 師釋云。渇鹿野馬馳塵郷云云又大師陽炎
T2217_.59.0791b02: 詩云。擧體空空無所有。狂兒迷渇遂忘歸。
T2217_.59.0791b03: 遠而似有近無物。走馬流川何處依文此中
T2217_.59.0791b04: 狂兒者能迷無智人也。走馬者野馬也。指炎
T2217_.59.0791b05: 水云走馬流川歟。故惠影疏第二云。陽春
T2217_.59.0791b06: 之月有日光動塵。西國名爲陽炎。此間名
T2217_.59.0791b07: 爲野馬。無智見之執言是水。而實非水文｣
T2217_.59.0791b08: 衆生亦爾者。智論正文云。男女相亦如是文
T2217_.59.0791b09: 私云。本論文指所迷境合譬中水相也。今
T2217_.59.0791b10: 文似指能迷無智惠者。合上無智人歟。又
T2217_.59.0791b11: 男女相即是人相故云衆生也。故菩提心論
T2217_.59.0791b12: 中指人執云衆生執也
T2217_.59.0791b13: 結使煩惱日光等者。問。煩惱爲光菩提行
T2217_.59.0791b14: 爲塵邪念爲風有何因耶。答。智論釋可見｣
T2217_.59.0791b15: 不知無我及諸法空等者。正文云。不知無
T2217_.59.0791b16: 我不知諸法空。於衆･界･入性空法中生
T2217_.59.0791b17: 人想男女想文私云。無我者人空也。諸法
T2217_.59.0791b18: 空者法空也。人想等者我相也。等者等取男
T2217_.59.0791b19: 想女＊想也。總別異故。問。不知人空法
T2217_.59.0791b20: 空故可云生人想法想。何唯擧人想耶。
T2217_.59.0791b21: 答。擧人顯法歟。或下能治文云。則知諸法
T2217_.59.0791b22: 實相文正顯法空歟。能所治互顯也。或諸
T2217_.59.0791b23: 法實相通二空也
T2217_.59.0791b24: 炎之相強立假名者。問。陽炎應體名。何云
T2217_.59.0791b25: 假名耶。依之智論中見之爲水文以水可
T2217_.59.0791b26: 云假名。如何。答。水從日立炎名。＊故云
T2217_.59.0791b27: 爾歟。又炎者因即光也相者果即水也。之言
T2217_.59.0791b28: 隔法詞故。意炎之果立水名假名也爲意此
T2217_.59.0791b29: 水有名無實體故云妄想成立有所談議
T2217_.59.0791c01: 也。慈行釋云。炎水枯乾如似實濕云云
T2217_.59.0791c02: 唯是假名離於慢著者。祕藏記云。於十喩觀
T2217_.59.0791c03: 密嚴海會現前時。觀如陽炎。其心如何。若
T2217_.59.0791c04: 思是至極。其意留著又作慢心。譬如磨鏡
T2217_.59.0791c05: 時見現小影像停留時遂不成實鏡文准
T2217_.59.0791c06: 此釋。今慢著者留著與慢心也。或云。今觀
T2217_.59.0791c07: 海會是執空也。故疏上云。如下文萬行方
T2217_.59.0791c08: 便中無不藉此十縁生句淨除心垢文或
T2217_.59.0791c09: 云。體空也。故經云唯是假名。釋云但是法
T2217_.59.0791c10: 界炎耳。又祕藏記云。如境界中見海會聖
T2217_.59.0791c11: 衆○皆當入十縁生句觀察。不信而信之。
T2217_.59.0791c12: 唯當毎係心於本不生際無留所現境文
T2217_.59.0791c13: 此意信本不生不信所現境爲言又前引文
T2217_.59.0791c14: 云不留小影成實鏡。此等釋似空其體
T2217_.59.0791c15: 耳。私云。今宗神變不改自性如來金剛幻。
T2217_.59.0791c16: 即事而眞。何空其體矣。但經假名者破執言
T2217_.59.0791c17: 也。記釋者見所現境成至極執遣執也。無
T2217_.59.0791c18: 執而信云淨信也。故云不信而信也
T2217_.59.0791c19: 但是法界炎者。瑜伽中所現奇特境界合水
T2217_.59.0791c20: 相法界加持因縁類光炎也。又神變種種因
T2217_.59.0791c21: 縁者。即指所現境界歟。大師論云。瑜伽境
T2217_.59.0791c22: 界特奇異。法界炎光自相暉莫慢莫欺。是假
T2217_.59.0791c23: 物。大空三昧是吾理文
T2217_.59.0791c24: 又如以眠力故等者。智論第六云。復次夢者
T2217_.59.0791c25: 眠力故無法而見。人亦如是。無明眠力故種
T2217_.59.0791c26: 種無而見有。所謂我･我所･男･女等。復次如
T2217_.59.0791c27: 夢中無喜事而喜無瞋事而瞋無怖事而怖。
T2217_.59.0791c28: 三界衆生亦如是。無明眠力故不應喜而喜
T2217_.59.0791c29: 不應瞋而瞋無應怖而怖文見此文今文
T2217_.59.0792a01: 略抄也。惠影疏第二云。凡論夢法。睡眠時始
T2217_.59.0792a02: 夢。不眠不夢。如人睡眠夢中見虎畏號
T2217_.59.0792a03: 叫。覺者見之知其夢爾。○夢虎自無。衆生
T2217_.59.0792a04: 亦爾。臥生死床覆無明被昏睡眠。隨眠
T2217_.59.0792a05: 生五塵夢。起五欲想。取著諸法。生我我所
T2217_.59.0792a06: 見。生死中男女等相相愛經著。或時怖畏。
T2217_.59.0792a07: 或乍歡喜。迷實法相。聖人覺悟知其如夢。
T2217_.59.0792a08: 故以諸法實相方便示説而覺悟之。若知
T2217_.59.0792a09: 實相則五塵自無不生分別文論云。復次
T2217_.59.0792a10: 夢有五種。若身中不調。若熱氣多則多夢見
T2217_.59.0792a11: 火見黄見赤。若冷氣多則多見水見白。若
T2217_.59.0792a12: 風氣多則多見飛見黒。五復所聞見事多
T2217_.59.0792a13: 若思惟念故夢見或天與。夢欲令知未來
T2217_.59.0792a14: 事故。五種夢皆無事而妄見。人亦如是。五
T2217_.59.0792a15: 道中衆生身力因縁故見四種我。色衆是
T2217_.59.0792a16: 我。色是我所。我中色之中我。如色受＊想
T2217_.59.0792a17: 行識亦如是。四五二十得道實智惠覺已知
T2217_.59.0792a18: 無實文問。夢見是何識作能耶。答。第六識
T2217_.59.0792a19: 與睡眠心所相應而作夢事也。故瑜伽論
T2217_.59.0792a20: 中擧十五不共業中。以夢爲第六識不共
T2217_.59.0792a21: 業矣。但大小乘意少異。小乘意雖睡眠位
T2217_.59.0792a22: 無善惡意識起無記意識起與睡眠心所相
T2217_.59.0792a23: 應故夢見也。大乘意無心睡眠位六識皆滅
T2217_.59.0792a24: 故不能夢事。有心睡眠位意識猶存故夢見
T2217_.59.0792a25: 也。或云。淨影釋中智相相續夢見云云此意
T2217_.59.0792a26: 第七識作能歟
T2217_.59.0792a27: 今復明此夢事等者。疏家釋經文也。此中有
T2217_.59.0792a28: 二。初就文釋。後行者得如是下依義結也。
T2217_.59.0792a29: 初中有二。初釋譬説後今此眞言下釋如
T2217_.59.0792b01: 是夢等合説也。二段各有夢事覺時。二節如
T2217_.59.0792b02: 文易知矣。疏第十五云。復次如夢中。夢上
T2217_.59.0792b03: 三十三天受天種種妙樂猶人於夢中而
T2217_.59.0792b04: 遊諸天宮不捨於此身亦不於彼者過
T2217_.59.0792b05: 千萬劫及其夢覺乃少時項耳。彼人不捨
T2217_.59.0792b06: 此身不往彼天但猶眠法之心有此不思
T2217_.59.0792b07: 議事也。不可以心識而能測其所以。今成
T2217_.59.0792b08: 就悉地者遊諸世界亦如是。但以瑜伽夢
T2217_.59.0792b09: 因縁得有此事。成種種事。宛然不無然知
T2217_.59.0792b10: 彼皆如十喩不生取著文私云。夢喩中下
T2217_.59.0792b11: 文云皆如十喩。今文云深修十句。有何故
T2217_.59.0792b12: 耶。謂夢事不思議全同瑜伽境界奇特。故殊
T2217_.59.0792b13: 此喩中擧總句歟
T2217_.59.0792b14: 如鏡中像非鏡作等者。論疏第二云。此文
T2217_.59.0792b15: 破外道四種邪因。非鏡作者破自因義。外道
T2217_.59.0792b16: 執言。自有一我。能作得果。是神我自作神
T2217_.59.0792b17: 我自受。故名自因也。非面者破他因義。外
T2217_.59.0792b18: 道執言。梵天喜時衆生受樂。梵天瞋時衆生
T2217_.59.0792b19: 受苦。今曰。衆生所以受苦樂等者並是梵
T2217_.59.0792b20: 天所作非是衆生也。非持鏡人作者破共因
T2217_.59.0792b21: 義。若言我與梵天共作者本有我云何得
T2217_.59.0792b22: 有神我共作衆生。所以受於苦樂。皆由往
T2217_.59.0792b23: 業因縁造惡得苦造善感樂。云何説言由
T2217_.59.0792b24: 共。是故破共因也。非無因縁者要須有
T2217_.59.0792b25: 鏡有面持鏡人等和合有像現。故言非無
T2217_.59.0792b26: 因縁也。明諸法因縁故有非是自然。論中
T2217_.59.0792b27: 五句義以自我爲一無因縁爲二。此二同
T2217_.59.0792b28: 破無因義文私云。論疏中鏡爲自面爲他
T2217_.59.0792b29: 執鏡者爲共具鏡與
面故		何故今疏下云本尊身
T2217_.59.0792c01: 爲鏡等耶。今案云。以本尊之應現行者之
T2217_.59.0792c02: 心可同面像現鏡中。故論疏冥理今疏釋
T2217_.59.0792c03: 是迴文未盡歟。亦可讀爛脱耳。又論疏中
T2217_.59.0792c04: 二同破無因義者。論譬中會有五句。無因
T2217_.59.0792c05: 外開自然故。故合中但有四句。問。何故自
T2217_.59.0792c06: 然屬無因耶。答。三論玄嘉祥云。問。無因自
T2217_.59.0792c07: 然此有何異。答。無因據其因無自然明乎
T2217_.59.0792c08: 果有。約義不同猶是一執文准知今文未
T2217_.59.0792c09: 有鏡面像自然有故果有義也。無因句因無
T2217_.59.0792c10: 義顯矣。又疏第二破自然云。即是從縁非
T2217_.59.0792c11: 自然有文今破無因云。若無因縁應常有
T2217_.59.0792c12: 文能破意同也。故一執也
T2217_.59.0792c13: 無鏡無面則無像故者。與下未有鏡面及若
T2217_.59.0792c14: 除鏡面異者。今無境面者對執鏡者。遣鏡
T2217_.59.0792c15: 面故云無。下未有鏡面者直遮因縁體故
T2217_.59.0792c16: 云未有。例如彼無因果非因果異也。又除
T2217_.59.0792c17: 鏡除面者望果云除。未有直就因體論故
T2217_.59.0792c18: 異歟。或＊云三句雖異能破是同何失
T2217_.59.0792c19: 當知諸法至故不知耳者。論正文云。諸法亦
T2217_.59.0792c20: 如是。非自作非彼作非共作非無因縁。
T2217_.59.0792c21: 云何非自作我不可得故。一切因縁生法
T2217_.59.0792c22: 不自在故諸法屬因縁故。是非自作。亦非
T2217_.59.0792c23: 他作者自無故他亦無。若他作則失罪福
T2217_.59.0792c24: 事。他作有二種。若善若不善。若善應與一
T2217_.59.0792c25: 切樂。若不善應與一切苦。若苦樂雜以何
T2217_.59.0792c26: 因縁故與樂以何因縁故與苦。共有二過
T2217_.59.0792c27: 故。自過他過。若無因縁生苦樂人應常樂
T2217_.59.0792c28: 離一切苦。若無因縁人不應作樂因除
T2217_.59.0792c29: 苦因。一切諸法必有因縁。愚癡故不知。譬
T2217_.59.0793a01: 如人從木求火從地求水從扇求風如是
T2217_.59.0793a02: 等種種各有因縁。是苦樂和合因縁生。先世
T2217_.59.0793a03: 業因今世若怒行若邪行縁。從是得苦樂。
T2217_.59.0793a04: 種種因縁以實求之。無人作無人受空五
T2217_.59.0793a05: 衆作空五衆受。無智人得樂婬心愛著得
T2217_.59.0793a06: 苦生瞋恚。是樂滅時更欲求得。如小兒見
T2217_.59.0793a07: 鏡中像心樂愛著失已破鏡求索智人咲
T2217_.59.0793a08: 之。失樂更求亦復如是亦爲得道聖人所
T2217_.59.0793a09: 咲文私云。以有二過者共作付二過也。其
T2217_.59.0793a10: 二過者上自作過他作過也。共作有自過他
T2217_.59.0793a11: 過二過也爲言故論正文云。共有二過故自
T2217_.59.0793a12: 過他過文
T2217_.59.0793a13: 如先世業因等者。或云。今生新業助過去古
T2217_.59.0793a14: 業而招當來果故云從是得苦樂也。善惡
T2217_.59.0793a15: 如次感樂果苦報也。論正文云。是苦樂和
T2217_.59.0793a16: 合因縁生。先世業因今世若＊怒行若邪行從
T2217_.59.0793a17: 是得苦樂文
T2217_.59.0793a18: 如小兒見鏡中像者。准智論正文今文中闕
T2217_.59.0793a19: 法説歟。故智論正文云。無智人得樂婬心愛
T2217_.59.0793a20: 著得苦生瞋恚。是樂滅時更欲求得文具
T2217_.59.0793a21: 如上引。但得苦生瞋恚句譬説無文。智人咲
T2217_.59.0793a22: 之説法説闕文。影略互顯歟
T2217_.59.0793a23: 以如來三密淨身爲鏡等者。意云。本尊三密
T2217_.59.0793a24: 身爲鏡。即縁也。行者三密行爲面。即因也。
T2217_.59.0793a25: 依此面鏡因縁有悉地影像生也爲言今疏
T2217_.59.0793a26: 文迴文未盡。以下面一字迴爲字下。應
T2217_.59.0793a27: 云。如來三密淨身爲鏡自身三密行爲面鏡
T2217_.59.0793a28: 中像因縁有悉地生。猶如像云云或又以
T2217_.59.0793a29: 縁字屬初句三密淨身。意云。如來淨身鏡
T2217_.59.0793b01: 與自身行爲鏡中像因縁有悉地生。猶如
T2217_.59.0793b02: 面之像也爲言或面與像意面屬三密行也。
T2217_.59.0793b03: 問。下水月喩云。由三密方便自心澄淨故。
T2217_.59.0793b04: 諸佛密嚴海會悉於中現文此文本尊月現
T2217_.59.0793b05: 行者心水。相違如何。答。入我我入彼此攝持
T2217_.59.0793b06: 互相加入故各顯一義。故無過。今顯我入
T2217_.59.0793b07: 下示入我也
T2217_.59.0793b08: 乃至起五神通等者。經第三成就悉
地品		云。若欲廣
T2217_.59.0793b09: 大智･或起五神通･長壽童子身･成就持明
T2217_.59.0793b10: 等文疏第十二云。若欲廣大智･五通･或持悉
T2217_.59.0793b11: 地明等･長壽童子未得持誦者乃至是不隨
T2217_.59.0793b12: 順。廣大智身即是如來身也。謂一切三業功
T2217_.59.0793b13: 徳下至五神通･長壽等事離覽字無相之門
T2217_.59.0793b14: 無有得義。所以者何。若人心著於相則生
T2217_.59.0793b15: 蓋纒。隨業而轉不得自在。乃至世間悉地尚
T2217_.59.0793b16: 不可得。何況五通等耶。五通等尚無得理。
T2217_.59.0793b17: 何況如來平等智身耶。是故佛説三業世間
T2217_.59.0793b18: 一切功徳利益皆從無相法中而得成辨。如
T2217_.59.0793b19: 神通有多種。若行者以心離相無故乃
T2217_.59.0793b20: 至能得二乘五通。若更深修乃至能得菩
T2217_.59.0793b21: 薩五通。此五通即是入地菩薩自在之用。
T2217_.59.0793b22: 比於二乘之通如用日光等彼螢火也。
T2217_.59.0793b23: 持明者。謂持誦人得妙成就悉地之果即能
T2217_.59.0793b24: 遍遊一切佛土供養諸佛成就衆生也。若
T2217_.59.0793b25: 不觀此離一切相本來空寂法門。此仙亦
T2217_.59.0793b26: 不可得。此即是入於菩薩地也。長壽謂於
T2217_.59.0793b27: 壽自在常住世間利益衆生親近諸佛。童
T2217_.59.0793b28: 子謂壽無量歳常如十六童子容色鮮妙。亦
T2217_.59.0793b29: 是持明仙也文又疏第一云。又行者猶與如
T2217_.59.0793c01: 來共同等住。即能以方便力起五神通不
T2217_.59.0793c02: 動本心遊諸佛刹現種種身語意興種
T2217_.59.0793c03: 種供養雲以無盡大願廣修諸度文
T2217_.59.0793c04: 然是悉地成就者。疏第十二成就悉
地品		云。悉地是
T2217_.59.0793c05: 眞言妙果。爲此果故而修因行。故此中成
T2217_.59.0793c06: 就者是作業成就文抄第八云。成就者獲得
T2217_.59.0793c07: 之稱。悉地者成就爲義。未審成就與悉地
T2217_.59.0793c08: 爲一爲異。若是異者何故前來翻譯悉地
T2217_.59.0793c09: 而作成就。若是一者不應雙置。然此一題
T2217_.59.0793c10: 義包因果。上成就字乃是行者能成就因。下
T2217_.59.0793c11: 悉地言所成就果。即是始覺契同本覺名
T2217_.59.0793c12: 悉得果○成就之悉地。作依主釋。又因果
T2217_.59.0793c13: 不二成就即悉地。作持業釋文私云。梵語約
T2217_.59.0793c14: 果立名。漢名據因得稱。互顯歟
T2217_.59.0793c15: 故智論鏡像偈云。等者以此偈證上義也
T2217_.59.0793c16: 以偈非有證上若先有之衆縁則無所用之
T2217_.59.0793c17: 義。此文意破先有云衆縁無用。故顯非有
T2217_.59.0793c18: 義也。以亦非無證若先無之衆縁復何所
T2217_.59.0793c19: 用義也。准前可知矣。次二句證然是悉地
T2217_.59.0793c20: 成就亦復非無因縁義也。意不受前非有非
T2217_.59.0793c21: 無二句義反因縁義故。此義爲共生句成能
T2217_.59.0793c22: 破引論耳。又義云。總證上四不生義。以
T2217_.59.0793c23: 有無配自他歟。亦復非有無當共生。此語
T2217_.59.0793c24: 亦不受者當無因句。故釋中。然是悉地成
T2217_.59.0793c25: 就亦復非無因縁者。破無因生也。第四句
T2217_.59.0793c26: 歟。智論云。譬如鏡中像非鏡亦非面亦非
T2217_.59.0793c27: 持鏡人非自非無因非有亦非無。此語亦
T2217_.59.0793c28: 不受。如是名中道文具文上擧四不生畢
T2217_.59.0793c29: 有此文。故知四句義歟。不應如彼等者疏家
T2217_.59.0794a01: 以智論譬意結成上義也
T2217_.59.0794a02: 日初出時至顛倒願息者。智論第六云。如揵
T2217_.59.0794a03: 闥婆城者。日初出時見城門樓櫓宮殿行人
T2217_.59.0794a04: 出入。日轉高轉滅。但可眼見而無實是名
T2217_.59.0794a05: 揵闥婆城。有人初不見揵闥婆城。晨朝東
T2217_.59.0794a06: 向見揵闥婆城。意謂實樂疾行趣之。轉近
T2217_.59.0794a07: 轉失。日高轉滅。飢渇悶極。見熱氣如野馬。
T2217_.59.0794a08: 謂之爲水。疾走趣之。轉近轉滅。疲極困哭
T2217_.59.0794a09: 至窮山夾谷中大喚涕哭。聞有響應。謂有
T2217_.59.0794a10: 居民求之。疲極而無所見。思惟自悟渇願
T2217_.59.0794a11: 心息。無智之人亦如是。空衆･界･入中見吾我
T2217_.59.0794a12: 及諸法。婬瞋心著四方狂走求樂自滿。顛倒
T2217_.59.0794a13: 欺誑窮極懊惱。若以智惠知無吾我無實
T2217_.59.0794a14: 法者。是時顛倒願息。復次揵闥婆城非城。
T2217_.59.0794a15: 人心想爲城。凡夫亦如是。非身想爲身。非
T2217_.59.0794a16: 心想爲心文私云。正文有三喩。今疏中但
T2217_.59.0794a17: 見二譬。而無所見及渇願心息二句。正順陽
T2217_.59.0794a18: 炎意故。疏主隨義轉用爲喩耳。或安乃至
T2217_.59.0794a19: 言故存三喩義歟。或云。爲願無我無法
T2217_.59.0794a20: 二空義用二喩歟云云此義非理。違正文
T2217_.59.0794a21: 云喩故。又云。喩倶顯二空故
T2217_.59.0794a22: 若以智惠知無我等者。譬中陽炎乾城。倶有
T2217_.59.0794a23: 假有實無二意。今合中但明我法無。不示
T2217_.59.0794a24: 我法有義耶謂我法有義非今觀門本意。
T2217_.59.0794a25: 故略之歟。智論正文幷明我相法相有矣。
T2217_.59.0794a26: 具如先所引矣。問。前後譬喩中各但用一
T2217_.59.0794a27: 喩。今何用多喩耶。答。智論云。問曰。一事可
T2217_.59.0794a28: 知何以多譬喩。答曰。我先已答是摩訶衍
T2217_.59.0794a29: 如大海水。一切法盡攝摩訶衍。多因縁故
T2217_.59.0794b01: 多譬喩無咎。復次是菩薩甚深利智故。種
T2217_.59.0794b02: 種法門種種因縁種種譬喩。於諸法爲人
T2217_.59.0794b03: 解故應多引喩文或云。一事者法也。意云。
T2217_.59.0794b04: 何一法以多譬顯耶爲言今謂不爾。一事者
T2217_.59.0794b05: 一喩也。意云。一喩可知何用多譬耶爲言故
T2217_.59.0794b06: 下文指十喩云。何以但以十事爲喩云云
T2217_.59.0794b07: 疏第二。泡等三喩云此中三事。可思之
T2217_.59.0794b08: 又以城喩身等者。大疏抄第一云。問。陽炎風
T2217_.59.0794b09: 光相映方生其體文今乾闥婆城。海氣日光
T2217_.59.0794b10: 相會方生云云何有差別。答。智度論以陽炎
T2217_.59.0794b11: 喩我空性。又經文世人妄想成立。有所談
T2217_.59.0794b12: 議云云故二乘智觀我空。故與此異也。今
T2217_.59.0794b13: 此我法倶空故。二乘經中無言也文智論第六
T2217_.59.0794b14: 云。問曰。聲聞法中以城喩身。此中何以説
T2217_.59.0794b15: 揵闥婆城喩。答曰。聲聞經中城喩。衆縁實
T2217_.59.0794b16: 有。但城是假名揵闥婆城衆縁亦無。如旋火
T2217_.59.0794b17: 輸但惑人目。聲聞經中爲破吾我故。以
T2217_.59.0794b18: 城爲喩。此中菩薩利根。深入諸法空中故。
T2217_.59.0794b19: 以揵闥婆城爲喩文同疏第二云。聲聞經中
T2217_.59.0794b20: 但得生空不得法空。不無陰體。猶在不
T2217_.59.0794b21: 無成城因縁。揵闥婆城因縁幷無。是故不
T2217_.59.0794b22: 説。今曰。大乘生法幷空。所以得明也文私
T2217_.59.0794b23: 云。聲聞經中城喩者土木城。此城縁實城假
T2217_.59.0794b24: 義。譬法有我無也。揵城是縁及城倶無故。
T2217_.59.0794b25: 類菩薩二空也。二諦章下云。前破相宗觀
T2217_.59.0794b26: 法假有。如土木城雖無定性不無假城。此
T2217_.59.0794b27: 宗破相觀法如似乾闥婆城即非城。城喩既
T2217_.59.0794b28: 然。幻化等譬類齊等文私云。二城同以棟梁
T2217_.59.0794b29: 椽柱云衆縁歟。土木城棟梁等實有故。乾
T2217_.59.0794c01: 城不然故。問。成實論用乾城喩。然彼論全
T2217_.59.0794c02: 依四阿含經。何聲聞經中乾城喩無耶。答。智
T2217_.59.0794c03: 論次上文云。復一切聲聞法中無乾闥婆城
T2217_.59.0794c04: 喩。有種種餘無常譬喩文但至成實者。嘉
T2217_.59.0794c05: 祥法華疏云。三藏中所以不説揵城者。爲
T2217_.59.0794c06: 三藏不説本性空寂。乾城喩辨能成之因所
T2217_.59.0794c07: 成之果無所有。故三藏中不説也。而成實
T2217_.59.0794c08: 論亦有此喩者。引菩薩藏中譬就小乘法
T2217_.59.0794c09: 中釋文法華義疏第三云。如智度論云。佛
T2217_.59.0794c10: 於三藏中。爲諸聲聞説種種譬喩。但不説
T2217_.59.0794c11: 揵闥婆城喩。乃至爲諸菩薩廣説十種喩
T2217_.59.0794c12: 等也。三藏中所以不説揵闥婆城喩者。爲
T2217_.59.0794c13: 三藏不説一切法本性空。乾城喩辨能成
T2217_.59.0794c14: 之因所成果本無所有。故三藏中不説也。
T2217_.59.0794c15: 而成實論亦有此喩者。引菩薩藏中譬。就
T2217_.59.0794c16: 小乘法中釋耳文私云。能成因者。棟梁椽柱
T2217_.59.0794c17: 等衆縁也。所成之果者城也
T2217_.59.0794c18: 上謂密嚴佛國等者。菩提心義第二安然云。大
T2217_.59.0794c19: 日義釋悉地品中云。上品悉地密嚴佛國。中
T2217_.59.0794c20: 品悉地十方淨嚴。下品悉地諸天修羅宮
T2217_.59.0794c21: ＊文彼文密嚴同今密嚴。彼文十方淨嚴。是他
T2217_.59.0794c22: 受用土。有方分故。諸天修羅宮得長壽住
T2217_.59.0794c23: 利生。是下品悉地云云上文云。此密嚴者
是妙覺實報淨土文		私云。
T2217_.59.0794c24: 下悉地出現品･成就悉地品疏中未必此説。
T2217_.59.0794c25: 同住心品疏文矣。大疏抄第一云。問。爾以
T2217_.59.0794c26: 此喩喩三品悉地宮。非實者下品宮二乘皆
T2217_.59.0794c27: 知。所知應云一分二乘所得。何全云非二
T2217_.59.0794c28: 乘所得。答。今宗所云悉地宮。最是密嚴佛
T2217_.59.0794c29: 土。行者若得此宮時爲令不生愛著故引
T2217_.59.0795a01: 此喩。故疏云二乘經中無
T2217_.59.0795a02: 若行者成三品持明仙等者。疏第十五祕密
曼荼
T2217_.59.0795a03: 羅
品		云。如行人隨上中下期願。依眞言法要
T2217_.59.0795a04: 而修得成悉地。由此悉地在身故○乘悉
T2217_.59.0795a05: 地之業而受彼果。名爲生悉地家。既生悉
T2217_.59.0795a06: 地家已。乃至成佛已來終不失壞文私云。
T2217_.59.0795a07: 准此釋。依上中下期願成三品持明悉地
T2217_.59.0795a08: 者。安住三品悉地宮也。馬頭儀軌下云○
T2217_.59.0795a09: 作念誦○三落叉遍○即得成就持呪仙
T2217_.59.0795a10: 人。自在得入阿修羅宮○六落叉遍即得
T2217_.59.0795a11: 千歳活。則持現身往詣十方諸佛國土文
T2217_.59.0795a12: 疏第十二云。如上諸器隨作一事用欠字。
T2217_.59.0795a13: 若得上中下成就。隨事而用乃至得成。持
T2217_.59.0795a14: 之以遊歴諸佛國土名持明仙也文私云。
T2217_.59.0795a15: 上中下成就者。三品悉地也。悉地是成就義
T2217_.59.0795a16: 故。此中不出修羅宮擧佛國顯修羅宮歟。
T2217_.59.0795a17: 故上文云開謂開阿修羅宮等也文又諸佛
T2217_.59.0795a18: 國中攝密嚴幷十方淨土歟。又儀軌中擧中
T2217_.59.0795a19: 下二宮顯密嚴歟。問。持明與下所擧五種
T2217_.59.0795a20: 悉地相攝如何。答。疏第十五云。夫言成就
T2217_.59.0795a21: 悉地者。謂住菩提心也。此菩提心即是第十
T2217_.59.0795a22: 一地成就最正覺。如是名悉地。諸悉地中
T2217_.59.0795a23: 最在其上○謂此無上悉地以前略有五種
T2217_.59.0795a24: 悉地。一者信。二者入地。三者五通。四者二
T2217_.59.0795a25: 乘。五者成佛。此是五種悉地也。初信者。謂隨
T2217_.59.0795a26: 分能淨諸根深信如來祕藏決定不疑。信
T2217_.59.0795a27: 佛有如是如是方便。若依行者必成菩提。
T2217_.59.0795a28: 此是地前信行也。次入地者。謂入歡喜地
T2217_.59.0795a29: 也○第三五通者。謂了知世間五通＊之境
T2217_.59.0795b01: 猶如幻夢水月鏡像。不可執著。爾時度五
T2217_.59.0795b02: 通仙人之地名第三也。第四二乘者。謂觀
T2217_.59.0795b03: 察二乘境界。心得無著心不墮實際。爾時
T2217_.59.0795b04: 得度二乘境界。爾時到第八地也。五從第
T2217_.59.0795b05: 九地修菩提行道轉轉勝進成如來位也。
T2217_.59.0795b06: 然諸經論師大略皆作如此説耳文大師即
T2217_.59.0795b07: 身義釋大日經欲於此生入悉地文云。此
T2217_.59.0795b08: 經所説悉地者。明持明悉地及法佛悉地也
T2217_.59.0795b09: 文私云。大師既持明悉地外擧法佛悉地。若
T2217_.59.0795b10: 五種中成佛兼果。則持明悉地攝四種半歟。
T2217_.59.0795b11: 法佛唯佛果故。若佛果唯無上悉地。因位分
T2217_.59.0795b12: 五種則持明可攝五種也。謂持明法佛如
T2217_.59.0795b13: 次一門普門悉地故。持明悉地局因位悉地
T2217_.59.0795b14: 歟。故疏第十二云。持明者。謂持誦人得妙
T2217_.59.0795b15: 成就悉地之果。即能遍遊一切佛土供養諸
T2217_.59.0795b16: 佛成就衆生也○即是入於菩薩地也文又
T2217_.59.0795b17: 依前引儀軌文持明。似局下品悉地矣。
T2217_.59.0795b18: 又義云。持明者有總別二意。三品悉地何不
T2217_.59.0795b19: 盡一切耶。普門行者亦受持法佛明故應
T2217_.59.0795b20: 云持明仙。故經次下云。親於尊所受明法
T2217_.59.0795b21: 文法佛明又灌頂師所授故。又疏中佛云大
T2217_.59.0795b22: 仙。況行者乎。又大師以經持眞言者得眞言
T2217_.59.0795b23: 仙文證即身成佛義。一生成佛機云眞言
T2217_.59.0795b24: 仙。豈非持明仙乎。大師持明法佛二種悉地。
T2217_.59.0795b25: 是別門意也。又義。即身義持明法佛同擧普
T2217_.59.0795b26: 門悉地也。經説云此生入悉地。是一生成
T2217_.59.0795b27: 佛之義故。又經六文論兩文。同證即身成佛
T2217_.59.0795b28: 故。又問答中以得眞言仙文證一生成佛
T2217_.59.0795b29: 之故。或云。普門一門未必依一生二生歟。
T2217_.59.0795c01: 祕釋云。問。依五轉門機有幾種。答。有二
T2217_.59.0795c02: 機。一上根上智期即身成佛。二但信行淺期
T2217_.59.0795c03: 順次往生。就此行者亦有多。正往生密嚴
T2217_.59.0795c04: 土兼有期十方淨土文此中生密嚴非普
T2217_.59.0795c05: 門果乎。或又即身義不分一生二生云即
T2217_.59.0795c06: 身成佛。小機二生又非隔生。故異祕釋順
T2217_.59.0795c07: 次往生之義矣
T2217_.59.0795c08: 當以此喩觀察等者。疏第十五云。如乾闥婆
T2217_.59.0795c09: 城身祕密者。彼所有仙人非身復非識也。
T2217_.59.0795c10: 云何身秘密者。言此悉地之人不捨此身不
T2217_.59.0795c11: 捨此識而能祕密其身。猶如乾闥婆城於
T2217_.59.0795c12: 中見種種宮殿人民衆物之相。雖似有是
T2217_.59.0795c13: 而實非有。亦不有而有。或時可見或時而
T2217_.59.0795c14: 無。此行人祕密其身亦如乾闥婆城。但從
T2217_.59.0795c15: 衆縁而生其實。非實或隱或顯。由眞言
T2217_.59.0795c16: 觀行衆因縁故。而令此身隨縁生滅亦如
T2217_.59.0795c17: 是也文私云。准知之
T2217_.59.0795c18: 若深山峽谷中者。智論疏云。谷中空故故有
T2217_.59.0795c19: 響應。如樂器等空故有出聲衆生亦爾。内
T2217_.59.0795c20: 外倶空。倶以虚妄顛倒因縁從聲出聲。故
T2217_.59.0795c21: 名爲＊響文餘處云空谷＊響。
即此意也
T2217_.59.0795c22: 愚人不解而生三毒等者。已上長行。自下偈
T2217_.59.0795c23: 頌也。故智論第六云。風名憂擅那。觸齊而
T2217_.59.0795c24: 上去。是風七處觸。頂及斷齒脣舌咽及以
T2217_.59.0795c25: 胸。是中語言生。愚人不解此。或著起瞋癡。
T2217_.59.0795c26: 中人有智惠不瞋亦不著亦復不愚癡。但
T2217_.59.0795c27: 隨諸法相文私云。長行釋大旨同。愚人不解
T2217_.59.0795c28: 等釋。取偈頌意順長行作釋也。以此文
T2217_.59.0795c29: 爲合説歟
T2217_.59.0796a01: 種種八風違順之音者。當卷下云。以眞言行
T2217_.59.0796a02: 者未見眞諦以來當有違順境界。或現種
T2217_.59.0796a03: 種可畏形色。或作異聲。乃至震動大地○
T2217_.59.0796a04: 爾時安心不動無有退屈○行者見此住
T2217_.59.0796a05: 菩提心有大義利故○彼彼魔事不能留
T2217_.59.0796a06: 礙＊也文大疏抄第一云。八風者利衰毀譽稱
T2217_.59.0796a07: 譏苦樂也文此中四違境四順境也。故云違
T2217_.59.0796a08: 順。眞言行者聞此違順愛惡之聲時以＊響
T2217_.59.0796a09: 喩可觀也。此是順違聲倶過故應非聖者
T2217_.59.0796a10: 法音。行者耳根淨故聞餘愛惡聲歟。不同
T2217_.59.0796a11: 下所擧瑜伽境界中聖者法音也。慈行釋云。
T2217_.59.0796a12: 八風不動心念。故須無我。若准賢首。財榮
T2217_.59.0796a13: 潤已損耗侵陵故云利衰。越過以毀越徳
T2217_.59.0796a14: 而歎故名毀譽。依實徳讃名稱依實過
T2217_.59.0796a15: 謗名譏。逼迫侵形名苦心神適悦名樂
T2217_.59.0796a16: 略抄
T2217_.59.0796a17: 或由舌根淨故等者。大疏抄第一云。乃至聞
T2217_.59.0796a18: 諸佛菩薩教誡音聲又自以音聲遍滿世
T2217_.59.0796a19: 界。遇此縁時以彼響喩觀察此道理不應
T2217_.59.0796a20: 生著也文此釋意。或由已下文爲行者所爲
T2217_.59.0796a21: 也。私云。此猶擧前聖者所爲也。前擧無量
T2217_.59.0796a22: 音聲之教今明一音普遍之徳。故殊出舌根
T2217_.59.0796a23: 淨之因歟。無量一音異故云或也。況次下文
T2217_.59.0796a24: 既云遇此境界。所對境界。若通行者應云
T2217_.59.0796a25: 得此境界歟
T2217_.59.0796a26: 爾時入音聲惠法門者。大疏抄第一云。意如
T2217_.59.0796a27: 前所言。於音聲得解脱故爾云耳文上文
T2217_.59.0796a28: 云。既解音聲衆縁和合不實故。於不思議
T2217_.59.0796a29: 神變音聲不生貪著。不生貪著故心性不
T2217_.59.0796b01: 穢。心性清淨故能住實際也文
T2217_.59.0796b02: 如是眞言水月喩等者。有云。有二點。一者如
T2217_.59.0796b03: 是眞言水月可悟喩用悟訓二者眞言水月悟
T2217_.59.0796b04: 持明者當如此説云云私云。何必喩訓煩。只
T2217_.59.0796b05: 眞言水月譬可訓。意本尊行者水月且云喩
T2217_.59.0796b06: 歟。從喩故實是法也。故所引釋論説法云。
T2217_.59.0796b07: 實法性月輪在實際虚空中。凡夫心水有
T2217_.59.0796b08: 我我所相現云云此文既喩水月外更説法水
T2217_.59.0796b09: 月。准知眞言水月又可同歟。又中川點云。
T2217_.59.0796b10: 眞言水月乃喩於毛天
云云
T2217_.59.0796b11: 月在虚空中等者。智論疏第二云。月本在天。
T2217_.59.0796b12: 唯有一月有衆水故見衆多月。諸法亦爾。
T2217_.59.0796b13: 本來一相以衆生無明心水有故。遂見諸
T2217_.59.0796b14: 法有種種相。生我我所迷實相。諸法本來
T2217_.59.0796b15: 唯一實相。實相者何所謂無相也文
T2217_.59.0796b16: 實法性月輪在如如法性等者。問。月空同法
T2217_.59.0796b17: 性。何爲能所在耶。答。或云。謂於一法性
T2217_.59.0796b18: 性徳輪圓靈明具足。此喩月輪。廣大無礙清
T2217_.59.0796b19: 淨無分別性號虚空也。又云。謂於理智不
T2217_.59.0796b20: 二法本覺圓明云月輪。眞如無障云虚空
T2217_.59.0796b21: 耳。私云。設雖一理何無能所義。相性別故。
T2217_.59.0796b22: 故唯識論第十云。又自性身依法性土。雖此
T2217_.59.0796b23: 身土體無差別而屬佛法相性異故文又釋
T2217_.59.0796b24: 論中云眞如門理理自理故文
T2217_.59.0796b25: 凡夫心水有我我所相現者。問。法性月輪是
T2217_.59.0796b26: 本來清淨。由何我我所相現耶。若法性現我
T2217_.59.0796b27: 相則質影相違。猶如水質現火影矣。彼復
T2217_.59.0796b28: 禮。眞法性本淨。妄念何由起云云引可作證
T2217_.59.0796b29: 如何。答。妄元無體故依法性他成也。故起
T2217_.59.0796c01: 信論云。謂不如實知眞如法一故不覺心起
T2217_.59.0796c02: 文摩訶衍論云。根本無明不能自有。當依
T2217_.59.0796c03: 眞如方得止住文又慈行釋云。妄元無性
T2217_.59.0796c04: 故依他成文天台釋云。無明無體全依法性
T2217_.59.0796c05: 文但至質影相違者。以從眞起妄同從質
T2217_.59.0796c06: 現影也　又復禮問者。慈行釋此事云。故清
T2217_.59.0796c07: 涼答曰。迷眞妄念生迷心即用
妄生即體		而全同此迷
T2217_.59.0796c08: 眞是用得起是體文仍無失。問未不如三
T2217_.59.0796c09: 法。前眞獨在立歟。迷眞起妄又爾也。若爾
T2217_.59.0796c10: 又有眞前妄後過耶。答。眞妄従無始雖同
T2217_.59.0796c11: 時且義説前後。故二卷起信論云。謂從無
T2217_.59.0796c12: 始來謂不如實知眞如法一故不覺心起文
T2217_.59.0796c13: 又淨影釋云。全眞義邊終日全眞而不妨妄。
T2217_.59.0796c14: 成妄義邊終日成妄而不妨眞文
T2217_.59.0796c15: 無實智故見種種法者。無實智故見法相。
T2217_.59.0796c16: 何下文中以實智遣我相耶。謂我相法相
T2217_.59.0796c17: 倶實智所斷故無失。或又下文擧我相顯
T2217_.59.0796c18: 法相。上文中我我所相現亦爾也。今十喩菩
T2217_.59.0796c19: 薩所觀故專可遮法相也
T2217_.59.0796c20: 無明心靜水中等者。惠影疏第二云。是諸衆
T2217_.59.0796c21: 生不知諸法唯有一相本來是空無明心
T2217_.59.0796c22: 中横生取著起我我所造種種業生種種
T2217_.59.0796c23: 煩惱執虚誑法。菩薩聖人解諸法實相故
T2217_.59.0796c24: 皆悉了達知是誑法。所以不著。見凡夫執
T2217_.59.0796c25: 之。是以致咲耳文
T2217_.59.0796c26: 實智惠杖擾心水則不見者大疏抄第一云。
T2217_.59.0796c27: 聖者心水常清如月。凡夫心水常濁如泥生
T2217_.59.0796c28: 生我我所。以智惠杖擾其我月自然不
T2217_.59.0796c29: 現。是故行者能應知心性言也文
T2217_.59.0797a01: 或自以如意珠身等者。上約本尊現行者心
T2217_.59.0797a02: 中。今據行者身現干衆生心中也。斯則如
T2217_.59.0797a03: 次自行化他義也。如意珠身者疏第十五云。
T2217_.59.0797a04: 如如意珠在於憧頭能滿一切人願隨心
T2217_.59.0797a05: 所欲可彼所求稱心而至。今觀是。彼從珠
T2217_.59.0797a06: 得生耶。從人心得生耶。若從珠出。何故
T2217_.59.0797a07: 一切時不出要待人心希願方出耶。若從
T2217_.59.0797a08: 人心出。則人心得何不自求而待珠耶。當
T2217_.59.0797a09: 知不從珠出。不從人心出。不共。不無
T2217_.59.0797a10: 因縁。但和合有耳。今悉地不思議神變亦如
T2217_.59.0797a11: 是。但猶眞言故口業淨。觀本尊故意業淨。
T2217_.59.0797a12: 印故身業淨。三業平等故自然而有不思議
T2217_.59.0797a13: 業。然亦不可分別。無思無爲也文私云。准
T2217_.59.0797a14: 此釋。行者三業淨故有不思議業用。無思
T2217_.59.0797a15: 無爲而作利衆生事。如如意珠滿人求願。
T2217_.59.0797a16: 故云如意珠身也。又經第七云。大菩提心如
T2217_.59.0797a17: 意寶滿世出世所有希願文此行者身悉地
T2217_.59.0797a18: 成就後有不思議業。悉地從心生故菩提心
T2217_.59.0797a19: 所生身故云如意珠身歟
T2217_.59.0797a20: 爾時應諦想觀之者。自下破執文也。此句總
T2217_.59.0797a21: 標也。今此下別釋也。既能下總結也。就別
T2217_.59.0797a22: 釋中有二。初今此至所生者密嚴海會破
T2217_.59.0797a23: 執也。故云密嚴之想。此依自心佛身因縁
T2217_.59.0797a24: 現故。我心佛身相待作自他不生等義矣。意
T2217_.59.0797a25: 云。自他理性平等實相尚畢竟不生。況迷情
T2217_.59.0797a26: 差別相違自他因縁寧有所生耶爲言問。今
T2217_.59.0797a27: 此文四句具有耶。答。或云。自他二句也。私
T2217_.59.0797a28: 云。意含四句。所謂相違自他故。自不生。他
T2217_.59.0797a29: 不生。相違自他故。共不生。相違自他則倶
T2217_.59.0797b01: 非因縁故。無因不生也。例如香象出三
T2217_.59.0797b02: 業以即一因作存壞四句。次又如下後如
T2217_.59.0797b03: 意珠身破執也。此中有二。初重明珠身心
T2217_.59.0797b04: 現。此中有法譬。法譬中不來去義相反。謂
T2217_.59.0797b05: 悉不來反合水不去。自心不去反合月不
T2217_.59.0797b06: 來也。來去雖相反義理全無違耳。後當以
T2217_.59.0797b07: 下正述破執也。此中二。初正述。後以喩反
T2217_.59.0797b08: 顯。第二總結中。初既能自淨其意者結初
T2217_.59.0797b09: 釋。自心澄淨而海會現故。後當下結第二釋。
T2217_.59.0797b10: 如意珠身故云如如不動。衆生蒙益故云爲
T2217_.59.0797b11: 人演説也
T2217_.59.0797b12: 聲聞經以受至復殊也者。爲明今經浮泡喩
T2217_.59.0797b13: 示先擧二經意異今經也。所謂聲聞經中
T2217_.59.0797b14: 以浮泡無性衆縁實法喩唯蘊無我歟。故
T2217_.59.0797b15: 疏第二云。聲聞經中雖説此五喩。而意明
T2217_.59.0797b16: 無我文又智論云。復一切聲聞法中無揵城
T2217_.59.0797b17: 喩。有餘無常譬受如泡取意般若經中。泡是
T2217_.59.0797b18: 雖無實性。因縁猶實法故。菩薩觀諸法空
T2217_.59.0797b19: 十喩中除此取如化也。故大般若經第一
T2217_.59.0797b20: 縁起品云。於諸法門勝解觀察如幻如陽焔
T2217_.59.0797b21: 如夢如水月如＊響如空花如像如光影
T2217_.59.0797b22: 如變化事如尋香城雖皆無實而現似有
T2217_.59.0797b23: 文但今般若者指大品歟。彼經第一序品云。
T2217_.59.0797b24: 諸法如幻如炎如水中月如虚空如響如
T2217_.59.0797b25: 乾闥婆城如夢如影如鏡中像如化文　今
T2217_.59.0797b26: 疏浮泡喩意異二經意而譬即心變化也。
T2217_.59.0797b27: 問。疏第二云。此三事猶帶拆法明無性空。
T2217_.59.0797b28: 此中幻･炎等明體法難解空故不論也取意
T2217_.59.0797b29: 既泡沫･芭蕉三事帶拆法故。第二劫猶不
T2217_.59.0797c01: 取之。第三劫中何取彼耶。答。因縁實法故
T2217_.59.0797c02: 不順體法空。例如土木城。故不取彼耳然
T2217_.59.0797c03: 今以泡起滅即水起滅喩即心之變化。故所
T2217_.59.0797c04: 況既異。例難不齊矣。問。變化又化事雖無
T2217_.59.0797c05: 心因縁實法。何捨泡取化耶。答。下釋云。但
T2217_.59.0797c06: 以心生便有心滅則滅文故知心･化･生滅同
T2217_.59.0797c07: 而異泡滅水存故。問。若爾何譬即心變化
T2217_.59.0797c08: 乎。答。彼取泡滅即水滅邊故無違耳。問。第
T2217_.59.0797c09: 二劫又明三界唯心義。故三重幻中云即心
T2217_.59.0797c10: 幻。若爾何不爲喩耶。答。唯心言雖同即心
T2217_.59.0797c11: 意是異。所謂彼諸識所變影像故云唯心。此
T2217_.59.0797c12: 一心縁起故云即心也。又彼質影雙存。此
T2217_.59.0797c13: 唯影無質也。又彼諸法歸自心。此自心成諸
T2217_.59.0797c14: 法。故二劫意大異而已。又如彼華嚴三界唯
T2217_.59.0797c15: 識自宗他宗倶談三界唯心但局我宗也
T2217_.59.0797c16: 又以心爲曼荼羅等者。今釋與前異云。前
T2217_.59.0797c17: 釋自心作佛還蒙彼佛示悟方便自心轉入
T2217_.59.0797c18: 無量法門也。今釋自心作曼荼羅境界此
T2217_.59.0797c19: 爲能縁境界自心能作不思議神變也。以
T2217_.59.0797c20: 此喩海水自心昇空成雨水作佛降與海水
T2217_.59.0797c21: 爲縁生種種浮泡轉入法門
能作變化		也。兩釋如次自
T2217_.59.0797c22: 利利他歟。故云轉入法門能作變化也
T2217_.59.0797c23: 修定者有十四變化者。智論第六云。如化者
T2217_.59.0797c24: 十四變化心。初禪二。欲界･初禪。二禪三。欲
T2217_.59.0797c25: 界･初禪･二禪。三禪四。欲界･初禪･二禪･三禪。
T2217_.59.0797c26: 四禪五。欲界･初禪･二禪･三禪･四禪。是十四
T2217_.59.0797c27: 變化心作八種變化。一者能作小乃至微塵。
T2217_.59.0797c28: 二者能作大乃至滿虚空。三者能作輕乃至
T2217_.59.0797c29: 如鴻毛。四者能作自在。能以大爲小以
T2217_.59.0798a01: 長爲短。如是種種。五者能有主力。有大力
T2217_.59.0798a02: 人無所下故言有主力。六者能遠到。七能
T2217_.59.0798a03: 動地。八者隨意所欲盡能得。一身能作多
T2217_.59.0798a04: 身能作一。石壁皆過。履水。虚手捫日月。
T2217_.59.0798a05: 能轉四大地作水水作地火作風風作火
T2217_.59.0798a06: 石作金金作石文抄中第七文
云云		頌疏第二十七
T2217_.59.0798a07: 云。從神境通生變化心總有十四。謂初
T2217_.59.0798a08: 定果有二。二定果有三。三定果有四。第四
T2217_.59.0798a09: 定果有五。且初禪有二化心。一欲界攝。謂
T2217_.59.0798a10: 初禪作欲界化也。二初禪攝。謂初禪作初
T2217_.59.0798a11: 禪化也乃至第四靜慮有五化心。四種如前。
T2217_.59.0798a12: 加第四禪化。諸果化心依上地必無依下
T2217_.59.0798a13: ○謂勢力劣故文又云。此二界化各有二種。
T2217_.59.0798a14: 一似自身化。二似他身化。身在多界化
T2217_.59.0798a15: 有四種。謂作欲界自他二化。及作色界自
T2217_.59.0798a16: 他二化。身在色界化亦四種如欲界説文
T2217_.59.0798a17: 私云。此能化心從神境通生。是通之果也。
T2217_.59.0798a18: 故頌疏云。此十四能變化心從定修生。無記
T2217_.59.0798a19: 性攝。四無記中通果無記也文故知。今如化
T2217_.59.0798a20: 者但化事。非取能化心。能化心是實法故。
T2217_.59.0798a21: 故智論云。如化人無生老病死無苦無樂
T2217_.59.0798a22: 亦異於人生。以是故空無實。一切諸法亦
T2217_.59.0798a23: 如是。皆無生住滅。以是故説諸法如化文
T2217_.59.0798a24: 此所化事若欲界化則以色香味觸四境爲
T2217_.59.0798a25: 體。若色界化則以色觸二境爲體也。於中
T2217_.59.0798a26: 有即質離質。若即質化即我身化色天形
T2217_.59.0798a27: 欲界人天等姿也。若離質化我身外別化彼
T2217_.59.0798a28: 等身也。設離質化設即質化隨所化事可
T2217_.59.0798a29: 攝欲色二界。能化心唯色界攝也。依身欲
T2217_.59.0798b01: 色二界隨應不定也。若色界人天身修得
T2217_.59.0798b02: 色界定可色天乎。或云。入定位彼天攝。出
T2217_.59.0798b03: 定不爾歟。私云。設雖入定。依身既欲界故。
T2217_.59.0798b04: 欲界攝也。問。今變化何不通無色耶。答。彼
T2217_.59.0798b05: 非通依地故。故頌疏云。五通必依止觀均
T2217_.59.0798b06: 地。未至等地故亦無通文無色定多惠少。四通分
惠多定少。故非通依地
T2217_.59.0798b07: 問。義章第二十云。又小乘中前之五通唯依
T2217_.59.0798b08: 四禪根本定地。○大乘法中始終同小。究
T2217_.59.0798b09: 竟終成依一切禪悉能起之文又瑜伽論云。
T2217_.59.0798b10: 色無色天變身萬億共立毛端文此等釋通
T2217_.59.0798b11: 無色。如何。答。今所引智論既云十四變化
T2217_.59.0798b12: 局欲色。又瑜伽文者。住心論釋此事云。然
T2217_.59.0798b13: 大乘唯識論等許無色界有定品色。而無
T2217_.59.0798b14: 業果通果色文既諸論一同。義章釋未審。但
T2217_.59.0798b15: 會之彼章次上釋云。又聲聞人隨依何定。所
T2217_.59.0798b16: 發神通入餘定中。不能起用。諸佛菩薩則
T2217_.59.0798b17: 不如是。隨依何定。所發神通入餘定中。
T2217_.59.0798b18: 悉能起用文准此釋。入餘定中悉能起用
T2217_.59.0798b19: 義勝聲聞故云依一切禪歟。非謂依無
T2217_.59.0798b20: 色起通而已。問。變化亦雖化事無性。能化
T2217_.59.0798b21: 心因縁即實法。若爾何捨泡取化耶。答。泡
T2217_.59.0798b22: 從水生。泡擧體水故。破泡形濕性猶存。是
T2217_.59.0798b23: 即如＊拆法極微刹那體猶在。然化事雖從
T2217_.59.0798b24: 心生。化事擧體非心故。化息時化事處無
T2217_.59.0798b25: 心殘。故喩體法空也。例如乾城木城異也｣
T2217_.59.0798b26: 天龍鬼神亦能作化者。智論云。是變化復
T2217_.59.0798b27: 有四種。欲界藥草寶物幻術能變化諸物。諸
T2217_.59.0798b28: 神通人神力故能變化諸物。天龍鬼神輩得
T2217_.59.0798b29: 生報力故能變化諸物。色界生報修定力
T2217_.59.0798c01: 故能變化諸物文同疏第二惠影云。復有四種
T2217_.59.0798c02: 者。謂藥草等亦能變物延年也。寶物者。如
T2217_.59.0798c03: 意珠亦能變物令成寶也。幻術亦能變諸
T2217_.59.0798c04: 物也。説勒那留支等用呪事亦善能呪井
T2217_.59.0798c05: 水令滿方。方自取之能呪幻博貪向墓也。
T2217_.59.0798c06: 諸神通者明神通人亦能變化也。前言八種
T2217_.59.0798c07: 變化。變化若得禪時即能得者。今此中別明
T2217_.59.0798c08: 修通除障通無明所得故別出之耳。諸龍神
T2217_.59.0798c09: 鬼色界修定所得生報力能變化等不入四
T2217_.59.0798c10: 種。四種中但取修習所得者耳。前言變化
T2217_.59.0798c11: 據身在欲界修得諸禪作者。是故此中別
T2217_.59.0798c12: 出初禪生報所得者也文倶舍論二十七云。
T2217_.59.0798c13: 神境智類總有五種。一修得。二生得。三呪
T2217_.59.0798c14: 成。四藥成。五業成文光記云。一修得。由修
T2217_.59.0798c15: 定得故。二生得。生彼處得故。三呪成。由
T2217_.59.0798c16: 呪力成故。四藥成。由藥力成故。五業成。由
T2217_.59.0798c17: 業力成故文私案智論四種加前修得雖成
T2217_.59.0798c18: 五種與倶舍少異。互用開合故。謂智論以
T2217_.59.0798c19: 業得合生得更開神通故。倶舍神通攝
T2217_.59.0798c20: 修得更開業得故。又倶舍有占相得矣　問。
T2217_.59.0798c21: 以五種得配人天等方如何。答　頌疏云。若
T2217_.59.0798c22: 修得通唯人天趣。能入定故。生得除人通
T2217_.59.0798c23: 餘四趣。皆有生得。呪藥二種通人天鬼趣。
T2217_.59.0798c24: 占相唯人也文呪藥通天者欲天歟。智論生得
T2217_.59.0798c25: 無地獄者擧龍鬼顯彼歟。光釋有多解檢
T2217_.59.0798c26: 可見矣
T2217_.59.0798c27: 如化生先無定物等者。智論云。復次化生先
T2217_.59.0798c28: 無定物。但以心生便有所作。皆無有實。
T2217_.59.0798c29: 人身亦如是。本無所有。但從先世心生從
T2217_.59.0799a01: 今世身。皆無有實。以是故説諸法如化。
T2217_.59.0799a02: 如變化心滅則化滅。諸法亦如是。因縁滅
T2217_.59.0799a03: 果亦滅不自在○復次如變化生法無初
T2217_.59.0799a04: 無中無後。諸法亦如是。如變化生時無
T2217_.59.0799a05: 所從來滅亦無所去。諸法亦如是文
T2217_.59.0799a06: 復次如變化相等者。智論云。復次如變化相
T2217_.59.0799a07: 清淨乃至皆悉清淨文同故不
具引		終句與泡喩意同
T2217_.59.0799a08: 者疏家私詞也
T2217_.59.0799a09: 如虚空者謂但有名而無實法者。且取虚
T2217_.59.0799a10: 空爲譬歟。然經中云如空中無衆生等直
T2217_.59.0799a11: 非取虚空也。故列名中經云虚空華。論云
T2217_.59.0799a12: 如虚空。若爾經論是異。疏家何引論文釋
T2217_.59.0799a13: 經意而准論有人飛上等文釋如得神通者
T2217_.59.0799a14: 於空一顯色中自在飛行等乎。謂釋論意非
T2217_.59.0799a15: 直取大虚體。取縹色爲譬歟。故以空一顯
T2217_.59.0799a16: 色同經空華歟。故惠影疏第二云。衆生亦
T2217_.59.0799a17: 爾。遠無漏法故爲顛例。分別心所轉於空
T2217_.59.0799a18: 法中轉取男女等相生染著心。如遠生虚
T2217_.59.0799a19: 空謂爲縹色也文又大品十喩云如虚空。大
T2217_.59.0799a20: 般若十喩云如空花可思之。又釋論意不
T2217_.59.0799a21: 許虚空實體故直取虚空歟。彼論多重問
T2217_.59.0799a22: 答付虚空論之
T2217_.59.0799a23: 遠無漏實智惠故等者。問。應云遠實相譬
T2217_.59.0799a24: 遠視故對虚空故。應以實相類虚空以
T2217_.59.0799a25: 實智合眼以我男女等合縹色故。如何。
T2217_.59.0799a26: 答。譬合影略互顯歟。譬中擧翳眼顯明目
T2217_.59.0799a27: 合中擧實智顯惡惠故。故譬中又應云遠
T2217_.59.0799a28: 明眼故奇虚空見縹色。合中又應云遠視
T2217_.59.0799a29: 故身見轉見我男女也。謂執我我所是身
T2217_.59.0799b01: 見故
T2217_.59.0799b02: 極遠而無所見者。上文遠視故見縹色云云
T2217_.59.0799b03: 何今遠而無見耶。謂上文在地下遠視故
T2217_.59.0799b04: 見青色。今飛昇空中遠至無見也。意異。
T2217_.59.0799b05: 智論具文云。有人飛上極遠而無所見。以
T2217_.59.0799b06: 遠視故謂爲青色文
T2217_.59.0799b07: 諸法亦如是等者。大疏抄第一云。問此喩意
T2217_.59.0799b08: 何。答。此意。眞際如空。諸法如空華等。凡
T2217_.59.0799b09: 夫妄見空中種種相貎。其所見相都無實體。
T2217_.59.0799b10: 如是行者修觀行時遇諸魔境種種違順
T2217_.59.0799b11: 縁時安心虚空不動不起言也無爲空量
同前也文
T2217_.59.0799b12: 若有種種魔事等者。謂以種種魔幷業煩惱
T2217_.59.0799b13: 合譬中疾病非人等因縁也。謂魔及業煩惱
T2217_.59.0799b14: 如次合譬人及疾病歟。以事及境二字
T2217_.59.0799b15: 合種種人物形相等。事謂魔所作事境謂業
T2217_.59.0799b16: 煩惱所起境故。以皆當安心等文合得本心
T2217_.59.0799b17: 等句也。問。此喩及下火輪喩。經中無合法
T2217_.59.0799b18: 文。如何。答。擧喩顯法歟。又前八喩其義顯
T2217_.59.0799b19: 故。又總摽中云十喩皆眞言行者所行故｣
T2217_.59.0799b20: 譬如火燼等者。智論疏第二云。如旋火輪
T2217_.59.0799b21: 者。被火燒頭名作火&T015947;。投之急轉遙看
T2217_.59.0799b22: 似如火輸。其實無輪。萬法云云亦爾。無實。
T2217_.59.0799b23: 衆生遠離諸法實相故見諸法似有。觀之
T2217_.59.0799b24: 則無也文
T2217_.59.0799b25: 一體速疾力者。疏第六云。經云。時佛入於一
T2217_.59.0799b26: 切如來一體速疾力三昧者。謂入此三昧時
T2217_.59.0799b27: 證＊心一切如來皆同一法界智體。於一念
T2217_.59.0799b28: 中能次第觀察無量世界海微塵等諸三昧
T2217_.59.0799b29: 門。知如是如是若干衆生於彼彼三昧門
T2217_.59.0799c01: 中應得入道。知彼善知識已爲若干衆生
T2217_.59.0799c02: 作種子因縁。等爲若干衆生作種種因
T2217_.59.0799c03: 縁。或有衆生入如是法門可得超昇成
T2217_.59.0799c04: 佛。入餘法門久遠稽留不得成佛。如是等
T2217_.59.0799c05: 種種根性不同。進修方便皆亦隨異乃至遊
T2217_.59.0799c06: 戲其中次第修習出入超世界。於一一門
T2217_.59.0799c07: 各得能成就無量衆生故名一體速疾力三
T2217_.59.0799c08: 昧也文又第一云。如是遊戲即是菩薩自在
T2217_.59.0799c09: 神通。言毘盧遮那本行菩薩道時。以一體
T2217_.59.0799c10: 速疾力三昧供養無量善知識遍行無量諸
T2217_.59.0799c11: 度門。自利利他法皆具足文私云。一體速疾
T2217_.59.0799c12: 力三昧是准上下文通佛菩薩所入歟。但
T2217_.59.0799c13: 今文是擧菩薩所入歟。云淨菩提心故此
T2217_.59.0799c14: 三昧又普門三昧歟。或云。a字觀云一體速
T2217_.59.0799c15: 疾力三昧也云云此義非無理。今文既云於
T2217_.59.0799c16: 一a字門旋轉無礙故。又論云。火輪隨手
T2217_.59.0799c17: 方與圓種種變形任意遷。一種阿字多旋轉･
T2217_.59.0799c18: 無邊法義因茲宣文
T2217_.59.0799c19: 諸結使煩惱等者。此中正見合光我法相合
T2217_.59.0799c20: 影。然譬中無煩惱譬。謂合中擧煩惱譬中
T2217_.59.0799c21: 顯人歟。又次釋中擧人幷影。合中但擧影
T2217_.59.0799c22: 顯人歟。善惡業即隨人去住動故。故智論
T2217_.59.0799c23: 偈云。空中亦逐去。地底亦隨去。處處常隨
T2217_.59.0799c24: ＊逐。業影不相離略抄起信論云。住持過去
T2217_.59.0799c25: 無量世等善惡之業令不失故文故知兩節
T2217_.59.0799c26: 釋又影略互顯也初釋中譬中闕人。後釋中
T2217_.59.0799c27: 合中闕人。故或云果報類人。或云業譬人
T2217_.59.0799c28: 報合影不斷。故云罪福就時出也。大疏
T2217_.59.0799c29: 抄一云。意有人體時影隨有。人去影去。隨
T2217_.59.0800a01: 業有報言也文但以非倶時故法譬不齊
T2217_.59.0800a02: 歟。人又雖果報今且約人持業論去住動
T2217_.59.0800a03: 歟。未詳。委可尋決耳。此中報不斷故罪福
T2217_.59.0800a04: 熟時出者合動歟。又出者去義也。故智論云
T2217_.59.0800a05: 不去。中論云不出。動是去住外無別體。故
T2217_.59.0800a06: 四威儀中無擧。故無別合歟
T2217_.59.0800a07: 然是影非有物者。疏家以釋論影喩同今經
T2217_.59.0800a08: 火輪也影是眼識所縁顯密通滿掟。何云誑
T2217_.59.0800a09: 眼法乎。影又顯色其一極微聚集實色大小
T2217_.59.0800a10: 大同習也。何云非有物乎。謂且約釋論不
T2217_.59.0800a11: 許影實體作此釋歟。大疏抄第一云。旋火
T2217_.59.0800a12: 輪與影喩其意同也。可思也。上第四喩釋
T2217_.59.0800a13: 論名鏡中像喩也。可悉之文
T2217_.59.0800a14: 了知大乘句者。大疏抄第一云問○又經
T2217_.59.0800a15: 説十縁生句。已是大乘句云云若爾者皆非
T2217_.59.0800a16: 二乘所解。何乾闥婆城一云非二乘所解。
T2217_.59.0800a17: 答。彼以乾闥婆城攝餘縁生爾云也。問不
T2217_.59.0800a18: 然。疏文不云。相准可知○何可云例攝。此
T2217_.59.0800a19: 甚難。好可悉也私思以乾闥婆城喩身也。身即以衆
縁合成二乘之人知人不　云法不
T2217_.59.0800a20: 證法空理。故一
往爾云耳　文		或云。通顯密大乘。今十縁生
T2217_.59.0800a21: 句第三劫所觀。第三劫中有顯密能所寄齊
T2217_.59.0800a22: 故。故疏釋云非聲聞縁覺安足之處文或云。
T2217_.59.0800a23: 但局密也。大乘生句釋毘盧遮那上上智觀
T2217_.59.0800a24: 故。必定句等正覺句等局密故。但非二乘文
T2217_.59.0800a25: 者雖唯眞言。作此釋何失。例如諸佛大祕
T2217_.59.0800a26: 密外道不能識也。安足之處者句是足跡之
T2217_.59.0800a27: 義。故大乘人安足之處故非聲縁安足也。
T2217_.59.0800a28: 義如前釋。即此意矣
T2217_.59.0800a29: 障蓋雲披自當證知耳者。經上文云。此菩薩
T2217_.59.0800b01: 淨菩提心門名初法明道。菩薩住此不久修
T2217_.59.0800b02: 學便得除一切蓋障三昧文疏第一云。行者
T2217_.59.0800b03: 已得淨除五障三昧。爾時於自心中常見
T2217_.59.0800b04: 十方一切諸佛○當知行人則是位同大覺
T2217_.59.0800b05: 也。以其自覺心故便得佛名。然非究竟妙
T2217_.59.0800b06: 覺大牟尼位文
T2217_.59.0800b07: 函蓋相稱等者。理智不二類函蓋相稱也。故
T2217_.59.0800b08: 鈔云。心之實相與彼智惠猶如函蓋文天台
T2217_.59.0800b09: 釋云。境既無量無邊常住不滅。智亦如是。函
T2217_.59.0800b10: 大蓋大文
T2217_.59.0800b11: 了知心處則安住其中者。釋論第四云。金剛
T2217_.59.0800b12: 心心還。智惠未滿福徳微少。不達一心中
T2217_.59.0800b13: 實處。故根本無明猶未出離。而卒萬行到
T2217_.59.0800b14: 果位時。始覺般若分明顯了本有功徳具足
T2217_.59.0800b15: 圓滿。現見一中法界之心安立住處根本無
T2217_.59.0800b16: 明頓斷無餘。是故名爲見一處文私云。心之
T2217_.59.0800b17: 實際是一心中實之處故云心處。如來智惠
T2217_.59.0800b18: 又安住其實相中故云安住其中也。論約
T2217_.59.0800b19: 所安住處。今依能安住智歟。論一中法界之
T2217_.59.0800b20: 心者後重一法界心。即當天台宗。今心處者
T2217_.59.0800b21: 初地淨菩提心。是亦同天台矣。或又一中
T2217_.59.0800b22: 法界兼華嚴。以風水龍王同華嚴故。今
T2217_.59.0800b23: 文此心名極無自性心。故引合耳
T2217_.59.0800b24: 必定師子吼等者。疏第一云。第九大那羅延
T2217_.59.0800b25: 力執金剛者。謂持祕密神通力也。如一闡
T2217_.59.0800b26: 提必死之疾二乘實際作證已死之人諸佛
T2217_.59.0800b27: 醫王明見如來性故則能必定師子吼於
T2217_.59.0800b28: 救療因縁心不怯弱文准此文。諸佛以祕
T2217_.59.0800b29: 密神通力見闡提二乘如來性必定師子
T2217_.59.0800c01: ＊吼説救療實相印故。云如來性心實相印
T2217_.59.0800c02: 也。法華經中説二乘成佛故。云如説實相
T2217_.59.0800c03: 印也。可例准歟
T2217_.59.0800c04: 一切諸魔皆化身作佛等者。鈔第四云。智度
T2217_.59.0800c05: 論云。復有魔。作比丘被服來語菩薩。汝先
T2217_.59.0800c06: 從小師聞修六婆羅密法。皆是虚妄。所集
T2217_.59.0800c07: 隨喜功徳亦是虚妄。汝先所聞皆是虚誑。文
T2217_.59.0800c08: 飾不眞。非佛口説。今我爲汝眞示佛法。乃
T2217_.59.0800c09: 至魔作佛身來所説。異於法相者亦不信
T2217_.59.0800c10: 受。譬如狗著師子皮諸獸見之雖怖聞聲
T2217_.59.0800c11: 則知是狗。何況變作餘身等能令行者變
T2217_.59.0800c12: 易其心哉文
T2217_.59.0800c13: 即是心佛顯現等者。疏第一云。爾時行人爲
T2217_.59.0800c14: 此寂光所照。無量知見自然開發。如蓮華
T2217_.59.0800c15: 敷。故云無量智成就。此智成就即是毘盧
T2217_.59.0800c16: 遮那心佛現前故。云等正覺顯現。梵本云三
T2217_.59.0800c17: 藐三佛陀現也。佛已略説如此心實相印。
T2217_.59.0800c18: 若行者與此相應○得至淨菩提心文私云。
T2217_.59.0800c19: 准此文。今成覺是眞宗初地成佛故。云毘
T2217_.59.0800c20: 盧遮那心佛現前。然非究竟妙覺位。又非顯
T2217_.59.0800c21: 乘成覺也。又依云極無自性心生即是等
T2217_.59.0800c22: 則顯成覺歟。故大師釋極無自性心云。是因
T2217_.59.0800c23: 是心望前顯教極果。於後祕心初心。初發
T2217_.59.0800c24: 心時便成正覺。宜其然也文又云。極無自性
T2217_.59.0800c25: 未必顯歟。故疏下云。若生極無自性心得
T2217_.59.0800c26: 入如上曼荼羅海會。名阿闍梨文
T2217_.59.0800c27: 乃至毘盧遮那以上上智觀等者。自初地至
T2217_.59.0800c28: 佛果漸次轉深故云乃至也。故上釋云。謂
T2217_.59.0800c29: 得淨心已去從大悲生根乃至方便究竟
T2217_.59.0801a01: 其間一一縁起皆當以十喩觀之。由所證
T2217_.59.0801a02: 轉深故言深觀察也文又義。通地前也。故
T2217_.59.0801a03: 下釋云漸次證入者。如初無畏以聲字觀
T2217_.59.0801a04: 修曼荼羅行乃至離垢地已去各於自地觀
T2217_.59.0801a05: 心中修曼荼羅行○其中從因向果則三
T2217_.59.0801a06: 密方便展轉不同。容極至心王大海方一味
T2217_.59.0801a07: 無別耳文既心王大海之譬同如入大海之
T2217_.59.0801a08: 句。前二義中前義爲勝。云以深修觀察
T2217_.59.0801a09: 故。深修言局第三劫以上故。但至大海喩
T2217_.59.0801a10: 者意大異。謂下取海水一味今取海底漸
T2217_.59.0801a11: 深故
T2217_.59.0801a12: 上上智觀者。涅槃經四乘菩提中佛菩提也。
T2217_.59.0801a13: 中論疏云。下智觀故得聲聞菩提。中智觀故
T2217_.59.0801a14: 得縁覺菩提。上智觀故得菩薩菩提。上上智
T2217_.59.0801a15: 觀故得佛菩提文
T2217_.59.0801a16: 如是六句次第相釋等者。疏第一云。今此眞
T2217_.59.0801a17: 言門修行諸菩薩以見法明道故即生獲得
T2217_.59.0801a18: 除一切蓋障三昧。得此三昧故即能與諸
T2217_.59.0801a19: 佛菩薩同住發五神通。以五神通故獲一
T2217_.59.0801a20: 切衆生語言陀羅尼。獲此陀羅尼故能知
T2217_.59.0801a21: 一切衆生心行而作佛事。以能廣作佛事
T2217_.59.0801a22: 不斷如來種。故則於一切時一切處常爲
T2217_.59.0801a23: 十方諸佛之所護持○當知如是諸句皆
T2217_.59.0801a24: 悉次第相釋也文今准此文應相釋也。謂
T2217_.59.0801a25: 了知甚深大乘故得自證知心實性。了知
T2217_.59.0801a26: 心實性故得理智一際。了知理智不二故
T2217_.59.0801a27: 必定師子＊吼説如來性心實相印。了知如
T2217_.59.0801a28: 來性故成初地正覺。了知正等覺故漸次
T2217_.59.0801a29: 轉深發毘盧遮那上上智觀也。如此六句相
T2217_.59.0801b01: 望後後云相釋。釋前句故。前前云相生。生
T2217_.59.0801b02: 後句故。又次第相釋等相字顯互釋互生義
T2217_.59.0801b03: 歟。次第又有順逆次第故。例如彼釋論別
T2217_.59.0801b04: 因果故表功徳故引行者故文有順逆相釋
T2217_.59.0801b05: 矣。又六句中前五云次第相釋。後一云次第
T2217_.59.0801b06: 相生。漸次轉深乃至生佛智故。又且以六
T2217_.59.0801b07: 句配五種大乘者。大乘句是他縁乘。大乘
T2217_.59.0801b08: 初門故云總名。故云非聲聞縁覺等。心句即
T2217_.59.0801b09: 覺心乘。覺自心本不生故云心句也。謂五
T2217_.59.0801b10: 句。八迷障蓋雲披八不中道自心月顯故。無
T2217_.59.0801b11: 等等句必定句者一道心。理智不二是一道
T2217_.59.0801b12: 一乘義。故釋云函大蓋大。是函蓋相稱義也。
T2217_.59.0801b13: 二乘作佛法華説故。云必定師子＊吼。故法
T2217_.59.0801b14: 華云。如説實相印文正等覺句則極無心也。
T2217_.59.0801b15: 故云極無自性心即是心佛顯現也。大乘生
T2217_.59.0801b16: 句者祕密心也。故云乃至毘盧遮那以上上
T2217_.59.0801b17: 智觀等也。又配三種幻者初大乘句者即
T2217_.59.0801b18: 空幻。是學大乘人觀故。度違順八心故。非
T2217_.59.0801b19: 二乘安足之處也。次心句者即心幻也。無
T2217_.59.0801b20: 等等已下諸句不思議幻也。依之當卷下釋
T2217_.59.0801b21: 一念守齊乃至一生補處治地義畢。云例如
T2217_.59.0801b22: 十縁生句漸次轉深不可窮盡也文大疏
T2217_.59.0801b23: 抄第一云。問。十縁生句了次經文出六句。其
T2217_.59.0801b24: 意何。答。此五句歎縁生不思議也○問。以
T2217_.59.0801b25: 此六句歎彼十縁生何。答。此十喩皆是大
T2217_.59.0801b26: 乘甚深縁起。非二乘安立故。云大乘句。心
T2217_.59.0801b27: 之實際不可得。無能無所。如是觀時心性
T2217_.59.0801b28: 空寂故名心句。如來智慮亦不可得無敢可
T2217_.59.0801b29: 比者。故云無等等句也。諸佛以此十縁生
T2217_.59.0801c01: 義決定師子＊吼幷能信解決定至無上果
T2217_.59.0801c02: 故。云決定句。能知此十喩義極無垢心生。
T2217_.59.0801c03: 此心生時即得佛果一徳。故云正等覺句。如
T2217_.59.0801c04: 是十喩令行者心漸從淺至深。淺者自餘
T2217_.59.0801c05: 九宗。深者今此祕密莊嚴住心。從彼唯蘊無
T2217_.59.0801c06: 我至此第十住心令心彌淨彌固遂住無
T2217_.59.0801c07: 垢淨菩提心言也＊文
T2217_.59.0801c08: 從十世界微塵數諸法界門等者。疏下釋云。
T2217_.59.0801c09: 十世界微塵數金剛密惠差別智印猶如鬢
T2217_.59.0801c10: 蘂。十世界微塵數大悲萬行波羅蜜門猶如
T2217_.59.0801c11: 華藏。三乘六道無量應身猶如根等條葉
T2217_.59.0801c12: 發暉相間。以如是衆徳輪圓周備故名曼
T2217_.59.0801c13: 荼羅也文又云。復次大悲胎藏發生三昧中
T2217_.59.0801c14: 有種種法界門種種善知識。如善財童子次
T2217_.59.0801c15: 第詢求或於如是法門已善修行而於餘
T2217_.59.0801c16: 門未能究習。若入普門世界時則能於一
T2217_.59.0801c17: 念中具足相應。是名深行阿闍梨也文
T2217_.59.0801c18: 工巧大智惠者。大疏抄第一云。工巧者權智。
T2217_.59.0801c19: 巧説諸法令能解脱故。大智者實智。能證
T2217_.59.0801c20: 一大法界理故也文
T2217_.59.0801c21: 若於一念心中等者。謂由淨菩提心一體速
T2217_.59.0801c22: 疾力三昧故。一念心中窮上求下化行盡也。
T2217_.59.0801c23: 上窮無盡法界者上求自利行。下極無盡生
T2217_.59.0801c24: 界者下化利他行也。故疏下云。若入普門世
T2217_.59.0801c25: 界時即能於一念中具足相應。是名深行
T2217_.59.0801c26: 阿闍梨也文疏第一云。以一體速疾力三昧
T2217_.59.0801c27: 供養無量善知識遍行無量諸度門。自利利
T2217_.59.0801c28: 他法皆具足文
T2217_.59.0801c29: 自然有縁起智生等者。十縁生觀故云縁起
T2217_.59.0802a01: 智也。不同如常定所發修惠通達也爲言鈔
T2217_.59.0802a02: 云。即法界不思議祕密縁起之智生也。謂行
T2217_.59.0802a03: 者以内自觀行力爲因外感佛神通加持
T2217_.59.0802a04: 力爲縁由斯二力故自然而有祕密法界縁
T2217_.59.0802a05: 起智生即能得見不思議加持境界。是故不
T2217_.59.0802a06: 同尋常耳文
T2217_.59.0802a07: 持誦次第如法悉地如法果生者。疏第十二
T2217_.59.0802a08: 云。悉地是眞言妙果。爲此果故。而修因行
T2217_.59.0802a09: 故文准此文。悉地即果也。何雙擧耶。謂悉地
T2217_.59.0802a10: 翻成就。此通因故寛狹爲異。或再擧何失。
T2217_.59.0802a11: 猶如云悉地成就。故次下云悉地果生也。
T2217_.59.0802a12: 或又悉地成就因果別故非例歟。抄釋如上
T2217_.59.0802a13: 引
T2217_.59.0802a14: 已説淨菩提心諸心相竟者。諸心相有二義。
T2217_.59.0802a15: 或九句隨一諸心相句也。住心中雖亦明心
T2217_.59.0802a16: 續生修行等句。廣明諸心相句又重説故且
T2217_.59.0802a17: 約廣多云爾也。或云。諸心相言通總別故。
T2217_.59.0802a18: 今約總通云諸心相句也。如實遍知一切
T2217_.59.0802a19: 心相釋答修行句也。又住心品中又雖説
T2217_.59.0802a20: 三句。多明菩提心句故。云淨菩提心也。次
T2217_.59.0802a21: 下進修方便及悉地果生者根究竟也。大疏
T2217_.59.0802a22: 抄第一云。意上已説十心差別。次説六無
T2217_.59.0802a23: 畏。次亦説十縁生句。此第一眞言門住心品
T2217_.59.0802a24: 大心也。次説入曼荼羅具縁眞言品。此意已
T2217_.59.0802a25: 知住心差別淨菩提心因縁。今明以此淨
T2217_.59.0802a26: 菩提心入曼荼羅進修應得悉地果言也
T2217_.59.0802a27: 文
T2217_.59.0802a28: 大日經疏指心鈔卷十六
T2217_.59.0802a29:   去文永四年丁卯七月五日。於高野山丈六
T2217_.59.0802b01: 堂北僧坊。傳法會談義之次。遂日馳筆
T2217_.59.0802b02: 畢。同九月庚申十二月十九日。於醍醐寺
T2217_.59.0802b03: 中性院。以理性院上野公令清書。自拭老
T2217_.59.0802b04: 眼加點畢。但令清書許不及再治。後賢刊
T2217_.59.0802b05: 定
T2217_.59.0802b06:   金剛佛子頼瑜生年四十七
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