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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_.59.0775a08: 不思議幻一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: 十喩亦含二二意一。此中深修觀察者即是意明二
T2217_.59.0775a11: 第三重一文又釋二第三重一云二即不思議之幻一也
T2217_.59.0775a12: 文故知指二大品所説十喩一云二般若不思議境一
T2217_.59.0775a13: 也。三論十喩等不思議非レ一故云二種種不思
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_.59.0775a18: 句不思議法界一作二無盡莊嚴藏一文般若所説
T2217_.59.0775a19: 十喩是一道極無所用也。其中今記二極無邊一
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_.59.0775a26: 得レ名二華嚴一。故法華佛慧不レ異レ彼故文既云。
T2217_.59.0775a27: 般若名二華嚴一今又華嚴名二般若一。故無レ違。何
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_.59.0775b04: 後約二威靈呪驗一。屬以二祕宗一。復何疑哉文此釋
T2217_.59.0775b05: 如何。答。此師未レ知二住心淺深一。又不レ合二疏意一
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_.59.0775b12: 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_.59.0775b17: 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。前釋二八地已上
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_.59.0775b24: 佛地一。故云二度於信解一耳文祕藏記云。越二三妄
T2217_.59.0775b25: 執一越二三僧祇劫一。即是十地究竟也。過レ此修二
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_.59.0775b27: 四分之一度於信解一文私云。疏約二因･根･究竟
T2217_.59.0775b28: 淨心一。開二上上一故云二四分之一一。記據二三妄染
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_.59.0775c02: 故云レ度二于信解一仁也。或信解局レ因故。屬二妄
T2217_.59.0775c03: 執一故。云レ度二於信解一也。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_.59.0775c10:   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_.59.0775c23: 文今何但答二心相一耶。答。心相句意廣通二染淨
T2217_.59.0775c24: 及顯密心相一。故隨レ宜可得二文義一也。又今但
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_.59.0775c28: 今品畢結云。已説二淨菩提心諸心相一竟文此
T2217_.59.0775c29: 釋意住心品所説文皆諸心相攝。可レ通二修行
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_.59.0776a05: 故經云。復次眞言門等文問。若爾今又釋二第
T2217_.59.0776a06: 六無畏一云。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_.59.0776a11: 外一故云云疏第一云。或轉生二疑問一以盡二支
T2217_.59.0776a12: 流一文准例可レ知矣
T2217_.59.0776a13: 既聞此教等者。金剛手所レ聞説文異義不レ問
T2217_.59.0776a14: 云云觀義云。通指二三劫十地文一也。題二入眞言
T2217_.59.0776a15: 門住心品一故。又大師以二三劫文一證二眞言行
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_.59.0776a19: 眞言一爲レ乘超入淨菩提心門一文淨菩提心者
T2217_.59.0776a20: 初地也。即上二菩薩地一義也。故云二超入一。又
T2217_.59.0776a21: 云。十地説文。復越二一劫一昇住此地一文指二此
T2217_.59.0776a22: 文也。私云。通二二文一也。此教諸菩薩直乘眞
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_.59.0776b04: 言門上菩薩地文疏第一引二大品一云。或有下菩
T2217_.59.0776b05: 薩初發心時即上二菩薩位一得中不退轉上。或有下
T2217_.59.0776b06: 初發心時即得二無上菩提一便轉中法輪上文大師
T2217_.59.0776b07: 問答中以二即上菩薩位文一證二二生成佛一以二
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_.59.0776b11: 佛文若爾三劫既約二大機一生成佛人一。六無
T2217_.59.0776b12: 畏何取二二生類一耶。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_.59.0776b18: 有二幾許無畏安穩利益處一問也云云如何。答。
T2217_.59.0776b19: 凡於二眞言機一利鈍二機分。或云二頓漸二機一。
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_.59.0776b24: 義一耳。故當卷下釋具縁品云。然以レ解二二種義一
T2217_.59.0776b25: 得二阿闍梨名一。所謂淺略深奧分レ二。若觀三前
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_.59.0776b28: 之上文准二此文一今經文爲二鈍機一順二常途一作レ説。
T2217_.59.0776b29: 釋家爲二利根一兼示二深密一也。斯則利鈍雖異
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_.59.0776c03: 畢竟同歸文。是一又第八云。若人於二祕密藏
T2217_.59.0776c04: 中一受二灌頂位一乃至一生中或成二正覺一文此文
T2217_.59.0776c05: 乃至者顯二漸機十六生成佛一也是二又大師金
T2217_.59.0776c06: 剛頂經略釋云。若能受持思修不レ經二三大劫一
T2217_.59.0776c07: 十六生乃至現生證二如來大覺位一文此文又
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。若能受持思修不レ經二
T2217_.59.0776c10: 三大劫一十六生乃至現生證二如來執金剛
T2217_.59.0776c11: 位一文文義同レ前是四別本即身義云。問。大機
T2217_.59.0776c12: 小機共修二此教者二共即身成佛乃至答。今
T2217_.59.0776c13: 宗意可レ云二大機即身成佛小機者後十六生
T2217_.59.0776c14: 成佛一＊乃至經云。修二此三昧一者現證二佛菩提一。
T2217_.59.0776c15: 此即大機即身成佛之證文。若有二衆生一遇二此
T2217_.59.0776c16: 教一晝夜四時精進修現世證得歡喜地一後十
T2217_.59.0776c17: 六生成二正覺一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: 證或與得二一三昧一共十六同時證＊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: 或有下菩薩初發心時即上二菩薩位一得中不退
T2217_.59.0776c22: 轉上。又金剛頂經云。＊乃至現世證得歡喜地一後
T2217_.59.0776c23: 十六生成二正覺一。是云下此生即上二菩薩位一之證
T2217_.59.0776c24: 文上也。又大品云。或有下菩薩初發心時即得二
T2217_.59.0776c25: 無上菩提一便轉中法輪上＊乃至又菩提心論云。眞
T2217_.59.0776c26: 言法中即身成佛故＊乃至此云二即身成佛之
T2217_.59.0776c27: 義證文一也文是　七又云。今何云二一生二生成
T2217_.59.0776c28: 道一對二三密一相應如説修行或即身超二十地一
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_.59.0777a02: 證二佛菩提一＊乃至論云能從レ凡入二佛位一者＊乃
T2217_.59.0777a03: 至是即身成佛證也＊乃至千辟經云。如レ法行
T2217_.59.0777a04: 者即得二初地一速成二佛果阿耨菩提一。論云。復
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_.59.0777a06: 等文立二即身一生補處一而已是八私云。依二諸
T2217_.59.0777a07: 文一眞言機既分二大小利鈍一。若爾何以二即上
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_.59.0777a11: 即一生成佛。何論二時分一耶文對二顯乘經二三
T2217_.59.0777a12: 祇一十六生一生倶以レ不レ經二三祇一故云二一生一
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_.59.0777a17: 次悟證不同一也文意云。付二三劫一作二差降位一。
T2217_.59.0777a18: 所以亘二三賢十地一判二六無畏一也爲言問。三
T2217_.59.0777a19: 劫六無畏法體無二寛狡一。如何。答。三六是開
T2217_.59.0777a20: 合不同法體無二寛狹一歟。故疏第二云。統
T2217_.59.0777a21: 論三劫始終一作二寶珠譬喩一＊乃至諸佛菩薩久
T2217_.59.0777a22: 已證知。親從二一毫之善一自致二大菩提道一＊乃
T2217_.59.0777a23: 至方便誘進令レ受二三歸一文既統論三劫始終一
T2217_.59.0777a24: 時。順世八心一毫善爲レ始。寧非二善無畏一乎。
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_.59.0777a27: 畏一也文又云。有二寛狹一也。彼但出世心。此通二
T2217_.59.0777a28: 順世故所謂作二差降一者辨二法體寛狹一也。且
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_.59.0777b10: 各毎二三劫一有二二無畏一。如レ次相配耳文此釋
T2217_.59.0777b11: 未レ詳。上文中配二十住心一時以二三四一配二唯蘊
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_.59.0777b14: 初僧祇一也文又擧二六七住心一畢釋云。以上二
T2217_.59.0777b15: 住心爲下越二二劫一瑜祇行上。論文爾云也文前後
T2217_.59.0777b16: 悉相違顯二義門多端一歟。私云。六無畏中前四
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_.59.0777b19: 生至二六處一再生解脱故云二蘇息無畏一也文此
T2217_.59.0777b20: 六無畏處行者蘇生處故云二至六處得再生一
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_.59.0777c02: 闍梨名一淺略深奧分レ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_.59.0777c09: 歸一譬如下收二彼頑石一置在家中上取意
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_.59.0777c20: 云。十善戒通二五種一隨二其廣狹有二淺深耳文
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_.59.0777c26: 云。時善知識告言＊乃至如二佛所説一衆生以二慳
T2217_.59.0777c27: 貪一故現世有二種種憂苦一。命終以二此因縁一墮二
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_.59.0778a01: 勝上心一受中八齊法上＊乃至文又准二此文一者。前
T2217_.59.0778a02: 善知識者又内知識歟。又擧二外八心得益一但
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_.59.0778a12: 初力一故言二一施一文又云。由三一施食起二多思
T2217_.59.0778a13: 願一感二人天別一。刹那不同就有二前後一。約二所施
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_.59.0778a15: 能引二多生一文
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_.59.0778a21: 無我一治二彼我倒一文如何。答。四念住觀有二總
T2217_.59.0778a22: 別雜不雜觀一。謂總相念住時唯總觀所縁身
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_.59.0778a27: 皆是苦性一。觀二一切法空非我性一文又別相念
T2217_.59.0778a28: 住中雜縁法念住中或無我觀通レ身也。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_.59.0778b04: 十一一名二雜縁法一。通名二法故文但總別念住異
T2217_.59.0778b05: 者光云。唯總縁レ四名二此所修一。前雜非二唯故
T2217_.59.0778b06: 與差別文私云。別相通二雜不雜一。總相唯雜也。
T2217_.59.0778b07: 雖三四總縁通二總別一。總相唯總縁レ四故異三別
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_.59.0778b11: 性一四種顛倒上於二身諸扼縛一得二蘇息處一文
T2217_.59.0778b12: 問。四念住中餘三心法。何云レ身乎。答。疏
T2217_.59.0778b13: 十二云。六識身文身有二體･依･聚之義一故通
T2217_.59.0778b14: レ心也。如三倶舍云二六識身一也。且第一二無畏
T2217_.59.0778b15: 配二住心一者。般若寺抄意。第一二如二次第一二
T2217_.59.0778b16: 三住心也云云私云。善無畏擧二十善一攝一五戒一
T2217_.59.0778b17: 云二生人天中一故可レ通二二三住心一也。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。又身無畏攝二世間心一非無二其證一。疏第七
T2217_.59.0778b20: 云。如行者住二有相瑜伽一則名二是世間三昧一文
T2217_.59.0778b21: 此文外道護戒生天云二世間三昧一。然疏第三
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_.59.0778b23: 荼羅行一文既云二有相觀一。即非二有相瑜伽一乎。
T2217_.59.0778b24: 故知第三住心也。身無畏者今此無畏異二前
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_.59.0778c07: 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･三十一白痮七丙･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。言二五種不淨一者一種子
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_.59.0778c23: 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_.59.0778c28: 故下結云。於二身之扼縛一得二蘇息一處也文
T2217_.59.0778c29: 衆相現前等者。所寄齊或云レ不レ生二貪愛一或
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_.59.0779a08: 謂於瑜伽境界乃至心不可得文全同二於陰界
T2217_.59.0779a09: 中乃至我不可得之言一。又不生愛慢齊二前不
T2217_.59.0779a10: 生貪愛一故。若不レ爾者違二文理一。故先違レ文者
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_.59.0779a13: 界入一時求レ心皆不可得略抄准二此文一。第二無
T2217_.59.0779a14: 畏以二身不可得一可レ齊二我不可得一也。又第四
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_.59.0779a21: 者依止。我所依故文意云。身者指二取蘊一。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: 説名レ身文三義中今取二依義一云レ身也。或云
T2217_.59.0779a24: レ身者體義。體云レ身故我即身也。何還指レ蘊
T2217_.59.0779a25: 耶。私云。身者聚集義。即指二上取蘊所集一。故
T2217_.59.0779a26: 次下釋云。何況此積集中而有レ我耶文又云。
T2217_.59.0779a27: 於二陰界入中一種種分拆推求我不可得文既
T2217_.59.0779a28: 兩處倶但云レ我。不レ云二我身一。故知身名二所依
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_.59.0779b03: 集我及身爲言此中分拆身一斷レ我故云二捨自
T2217_.59.0779b04: 色像一也。捨未二必斷一故。光云斷･捨義別文取
T2217_.59.0779b05: 蘊者。光記第一云。此取蘊亦名爲レ蘊。蘊從
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_.59.0779b07: 取故。蘊於二取蘊一蘊能生レ取故名二取蘊一略抄｣
T2217_.59.0779b08: 捨自色像觀者。鈔云。言甲捨自色像觀一者。自
T2217_.59.0779b09: 色蘊也。像即我也。雙離稱レ捨文
T2217_.59.0779b10: 種種分拆推求等者。問。分＊拆三科一觀二蘊
T2217_.59.0779b11: 無性一。亦是＊拆法空。何但云二唯蘊無我一耶。
T2217_.59.0779b12: 答。雖二分＊拆推求一非レ空二極微色法刹那心法
T2217_.59.0779b13: 體一。故倶舍云。三世實有法體恒有文故知今
T2217_.59.0779b14: 此分＊拆爲レ遣レ我故云二分＊拆推求我不可得一
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_.59.0779b17: 之一至二於隣虚一亦不可得文又或釋云。數存二隣
T2217_.59.0779b18: 虚一。論破二隣虚一云云數･論如レ次毘曇･成實也。
T2217_.59.0779b19: 疏中寂然同二成實一故引證耳。又觀二蘊無性一
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_.59.0779b22: 五喩意明二諸蘊性空一文此中以二聲聞經一成二今
T2217_.59.0779b23: 無畏意一也。又今蘊無性者。菩提心論云。知二
T2217_.59.0779b24: 四大五陰畢竟磨滅一深起二厭離破二衆生執一文
T2217_.59.0779b25: 衆生執者即人執也。問。譬説若無レ樹者影
T2217_.59.0779b26: 由レ何生文若言二蘊不レ空我滅一者法譬不レ齊
T2217_.59.0779b27: 乎。若言二樹有影滅一者有二世間相違過一耶。
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_.59.0779c03: 本性空文私案。大小合有二四重一。謂小乘有レ二。
T2217_.59.0779c04: 毘曇＊拆レ法空レ我。成實破二極微一空レ法。大乘
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_.59.0779c07: 本來涅槃一故文前二＊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_.59.0779c13: 一切過一文疏第二
釋之
T2217_.59.0779c14: 一切分段中等者。鈔云。一分一段名爲二分段一。
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_.59.0779c20: 慢等皆永不レ生。故云二一切分段中等也文｣
T2217_.59.0779c21: 經若害蘊住法攀縁者。此中蘊者指前無畏一
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_.59.0779c26: 離二違順八心一終無畏門蘇息處即十縁生
句也文		此法
T2217_.59.0779c27: 空觀解猶約二偏眞理一故云二攀縁一也。故疏第
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_.59.0779c29: 文
T2217_.59.0780a01: 於法得蘇息處者。今此於法者釋二經住法一
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_.59.0780a13: 一劫一瑜祇行文疏第二云。如一前所説一種子･
T2217_.59.0780a14: 根･疱等及歸依三寶爲二人天乘一。行二齊絶善
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_.59.0780a17: 違世八心一乃至大乘行者了達諸蘊性空一
T2217_.59.0780a18: 故於二一切法一都無二所取一亦無二所捨一。雙離二
T2217_.59.0780a19: 違順八心我蘊兩倒二種業煩惱網一。是名下超
T2217_.59.0780a20: 越一劫一瑜祇行上文私云。准二上經文一。今幻炎
T2217_.59.0780a21: 等者逆次擧二二喩一等二上三喩一歟。又准二釋レ法
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_.59.0780b01: 三昧文同今能寄齊云二無性無生一。似レ釋二寂然
T2217_.59.0780b02: 界菩薩一。如何。答。乾城顯二體法空一故初劫
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_.59.0780b05: 三藏不レ説二一切法平等本性寂一。＊乃至而成
T2217_.59.0780b06: 實論亦有二此喩一者引二菩薩藏中譬一就二小乘
T2217_.59.0780b07: 法中一釋文今寂然雖二但大乘一猶是＊拆法空故
T2217_.59.0780b08: 同二小乘義一歟。又第七釋者對二佛地三昧一云二
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_.59.0780b12: 野馬一。行如二芭蕉一。識如レ幻文第三喩與二今經一
T2217_.59.0780b13: 相違。相何。答。擧二能迷一顯二所迷一歟。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: 至下可レ辨耳。問。今此無畏十住心中當二
T2217_.59.0780b16: 何心一耶。答。先哲異義不レ同云云般若僧正
T2217_.59.0780b17: 義云。第三四無畏如次四五住心云云信證僧
T2217_.59.0780b18: 正義同レ之。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: 雖可二依用一聊違二疏家及宗家釋一。大師以二湛
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_.59.0780b22: 第五住心一耶。又大師擧二十綱攝二衆毛一云云何
T2217_.59.0780b23: 以二毛目一爲二綱領一乎。又濟暹義亦非レ理。初二
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_.59.0780b26: 行者未レ過二此劫一與二辟支佛位一齊文又云。合
T2217_.59.0780b27: 論一僧祇劫一文但至二過二乘文一者今菩薩同二
T2217_.59.0780b28: 極上利根人一過二中下類一故云レ爾。故義釋云。
T2217_.59.0780b29: 證寂然界深位縁覺云云又大小雖レ異。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_.59.0780c04: 當レ約二諸蘊本不生一故。明二種種法門一文准二此
T2217_.59.0780c05: 文一。似三縁覺云二寂然界一歟。然此人無我攝
T2217_.59.0780c06: 故異二法無畏一耳。又義釋第五十卷本末釋二縁
T2217_.59.0780c07: 覺眞言一云。縛是語言道斷義。以二辟支佛智
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_.59.0780c10: 名曰二極滅語言三昧一文准二此文一疏第七卷文
T2217_.59.0780c11: 亦寂然界名二縁覺一歟。或又義釋指二湛寂一云二
T2217_.59.0780c12: 寂然界一歟十四
本同		密抄云。若拔業＊乃至三障盡
T2217_.59.0780c13: 時名二證寂然界一文又准二一切集法皆是滅法
T2217_.59.0780c14: 幷諸法如涅槃相文一。縁覺亦斷一一分法執一
T2217_.59.0780c15: 歟。此觀門是法執能治故。故起信論云。以二
T2217_.59.0780c16: 五陰法自性不生本來涅槃一文故知縁覺智
T2217_.59.0780c17: 惠深利故亦斷二法執一同二寂然菩薩悟一。故云二
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_.59.0780c20: 無言説處一文但第七卷釋者。我人不生約二
T2217_.59.0780c21: 唯蘊一。諸蘊不生釋二寂然一故無レ違。故知兩
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_.59.0780c25: 法倶空與二成實諸宗一未二甚懸絶一文嘉祥釋云。
成實具明二
T2217_.59.0780c26: 空
文		又第七云。辟支佛智惠深利故能以二總別
T2217_.59.0780c27: 之相深觀察之一見二一切集法皆是滅法一。此
T2217_.59.0780c28: 與二聲聞一異也文此中能觀行相總別相者。總
T2217_.59.0780c29: 觀是通二聲聞一。遣二人我一行相故。別觀局二縁覺一。
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_.59.0781a08: レ得二二空一如二犢子部一＊乃至下根人也。二者薩
T2217_.59.0781a09: 衞之流。倶得二人空一不レ得二法空一。爲二次根人一
T2217_.59.0781a10: 也。三譬喩訶梨之流。具得二二空一爲二上根人一
T2217_.59.0781a11: 也文准二此釋一。漸過二乘境界者。同二寂然二上
T2217_.59.0781a12: 根人過二中下二類一故云也。又密抄釋又縁覺
T2217_.59.0781a13: 法執斷位云二證寂然界一也。故次下釋云。即初
T2217_.59.0781a14: 劫滿也文若人執斷位何云レ滿矣。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_.59.0781b02: 實住二唯識眞勝義性一＊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。准二此文一。依二第
T2217_.59.0781b05: 二師義一云三心外有二影像一依二第三師義一云三心
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_.59.0781b09: 者解二諸蘊唯心一＊乃至非二但見レ有不明亦復
T2217_.59.0781b10: 見レ空未レ盡。今以二如幻等門一照二有空不二一。而
T2217_.59.0781b11: 人法二空之相亦不レ當レ心文准二此釋一者初劫
T2217_.59.0781b12: 觀解有無未レ明故。有無影像似二有所得一。第
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_.59.0781b28: 一道･極無三心一也取意私云。經中無二第七一則
T2217_.59.0781b29: 能寄齊心得自在待レ何寄齊。何得言下擬二外
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_.59.0781c11: 三無性一極無自性心攝二華嚴般若一取意又菩
T2217_.59.0781c12: 提心論。相説置二第六一旨陳攝二三心。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_.59.0781c22: 釋云。所謂自性無性文初言二謂觀自心畢竟
T2217_.59.0781c23: 空性一者釋二經空一字一也。當レ知觀二自心空性一
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_.59.0782a05: 疏第二云。若無自性即是本不生文此空智
T2217_.59.0782a06: 生者指二經文一。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。經若復一切至二得一切法自
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_.59.0782a11: 亦解二一道一又解二無自性一。此覺心不生･一道･極
無自性三種住心也
T2217_.59.0782a12: 文　此釋今無畏中明二三心一也。或云五智房經
T2217_.59.0782a13: 文。此空智生者但説二第八心一也。今經略本
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_.59.0782a15: 無自性心生一兼二第九一也。或云智月房此空智
T2217_.59.0782a16: 生一句並明二二心一。約二空智初後一故。且約レ滿
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_.59.0782a26: 乃至而業煩惱具依文
T2217_.59.0782a27: 都無所縛亦無所脱者。經云。於二業･煩惱一解
T2217_.59.0782a28: 脱而業煩惱具依文疏第二云。行者解脱一
T2217_.59.0782a29: 切業煩惱一時即知一切業煩惱無レ非二佛事一本
T2217_.59.0782b01: 自無レ有レ縛令二誰解脱一耶文私云。案二經･疏意一
T2217_.59.0782b02: 於二業煩惱一解脱故云二都無所縛一。而業煩惱具
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_.59.0782b14: 證道同圓一耳。大疏抄云。經＊乃至謂觀二自心畢
T2217_.59.0782b15: 竟空寂一時。我之蘊法及無縁皆同一性。如レ是
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_.59.0782b17: ＊乃至爾時於二有爲無爲界一離二扼縛一得二蘇息
T2217_.59.0782b18: 處一。即眞言行人得二無垢菩提心一時位與レ此齊
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下修二眞言密教一時上
T2217_.59.0782b21: 有二此六位一。一依止三昧三密修行位。二本尊
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_.59.0782b24: 心法用位也文第六無畏出二能寄齊心一。又分二
T2217_.59.0782b25: 疏文一爲二能所寄齊一矣
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_.59.0782b29: 即是＊乃至無相一也。上言二謂觀自心畢竟空性一
T2217_.59.0782c01: 者一道極無玄底一心無相極理也。以二彼畢
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_.59.0782c07: 理智法身。望二眞言門一是則初門文第八
心也		又云。
T2217_.59.0782c08: 等空之心於レ是始起寂滅之果果還爲レ因。是
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_.59.0782c10: 心時便成二正覺一。宜二其然也文第九
心也		然無相言
T2217_.59.0782c11: 雖レ同。空性意是異。顯乘應化言語不レ及故云二
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_.59.0782c18: 縁一。非レ謂二但空直無所有一而已也文私云。遠
T2217_.59.0782c19: 離九種迷情妄假相一故云二離諸相一也。以二三
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_.59.0782c22: 悉離二一切相一。離レ相之相無相不レ具文顯乘如
T2217_.59.0782c23: 來不レ知二無相不具義一故。今此無相是不レ得二
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_.59.0782c26: 實者非二諸識所變影像一三乘非二一心縁起色一
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。又不レ得二像貎一
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_.59.0783a07: 以顯二修證之淺深一也文大疏抄第一云。意珠
T2217_.59.0783a08: 有二三時一。況内心三妄執一。此以三外相與二内心一
T2217_.59.0783a09: 故爾云也文又上釋云。凡有二三時一。一珠在二衢
T2217_.59.0783a10: 路一時。二見レ相雋レ生時。三洗レ垢磨瑩時。以二此
T2217_.59.0783a11: 三時一相配二三妄執一文私云。此釋未三必顯云二
T2217_.59.0783a12: 外迹一歟。或云。今心相者眞言行者心相故。
T2217_.59.0783a13: 謂下以二行者心。相外相一知中内性修證上也爲言故
T2217_.59.0783a14: 次下釋云。見二烟之相一可以比知火性一文或
T2217_.59.0783a15: 云。擬二顯乘外迹之心相一顯二密乘修證之心
T2217_.59.0783a16: 相一也爲言故疏第二云。此經從レ淺至レ深廣明二
T2217_.59.0783a17: 心相一。皆爲レ開示菩提心本末因縁一文本末如
T2217_.59.0783a18: レ次密顯二種故。私云。如上義是以二六無畏
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_.59.0783a23: 密修證一也爲言故當卷下文云具縁品然以レ解二
T2217_.59.0783a24: 二種義一故得二阿闍梨名一。所謂淺略深奧分
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_.59.0783b04: 羅海會一名二阿闍梨一文私云此中傳教阿闍梨
T2217_.59.0783b05: 存二善・身二種阿闍梨一歟。故當卷上文云。如下
T2217_.59.0783b06: 初無畏時以二聲字觀修二曼荼羅行一第二無畏
T2217_.59.0783b07: 於二有相觀中一修中曼荼羅行上文此六無畏阿闍
T2217_.59.0783b08: 梨隨二常途一作レ釋。鈍機漸入次第也。既云修二
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_.59.0783b19: 在二此中一文以二三劫淺略文一證二住心一作二此釋一
T2217_.59.0783b20: 良有レ以也。意云。已明下見二顯烟之相一可以比
T2217_.59.0783b21: 知密之火性上竟爲言又云此淺祕二義下所
T2217_.59.0783b22: レ擧劣惠深惠二機所行也。故具縁品云。於二
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_.59.0783b24: 有相一文疏第四云。傳法之人當三善識二根縁一。
T2217_.59.0783b25: 若著相之人而輒爾爲説二甚深空義一増二其不
T2217_.59.0783b26: 信一。若利根深智而輒授以二淺略法門一則以爲
T2217_.59.0783b27: レ不レ順二無爲正道一而生二輕慢一略抄又經第七卷
T2217_.59.0783b28: 説二有相行儀一畢云。次説二無相最殊勝一。具二信
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_.59.0783c01: 上果一。＊乃至甚深無相法劣惠所レ不レ堪爲應二彼
T2217_.59.0783c02: 等一故兼存二有相説一文此文明二有相無相如レ次
T2217_.59.0783c03: 劣深二機所行一也。故知今文順二常途一作レ釋
T2217_.59.0783c04: 擬儀擇地造壇等有爲事迹一而顯二修證深淺一
T2217_.59.0783c05: 也爲言故疏第四釋二有相曼荼一云。如來以二世
T2217_.59.0783c06: 間因縁事相一擬儀況喩不思議法界一以俯逮
T2217_.59.0783c07: 郡機一。勇進修行自見二心明道一略抄今擬儀外
T2217_.59.0783c08: 迹等釋同二此釋一矣
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_.59.0783c16: 云二更欲如何表示耶一。上釋中第二釋初地治
T2217_.59.0783c17: 地行一云。從レ此無有二待對一出過心量一不思議
T2217_.59.0783c18: 地文故知上已明レ見六無畏烟之相一竟。更可
T2217_.59.0783c19: レ比知十縁生句火性一也爲言例如二道火前相
T2217_.59.0783c20: 故亦名燸云云又暹僧都義云。謂以二極無自
T2217_.59.0783c21: 性心菩提心因海煙相一而可レ比知法佛境界
T2217_.59.0783c22: 性海火性一也云云又私云。以二初地淨菩提心
T2217_.59.0783c23: 之烟相一而可レ比知妙覺自證三菩提之火性一
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_.59.0784a01: 文又菩提心論云。既破二人法上執一。雖レ能二正
T2217_.59.0784a02: 見眞實之智一。或爲二無始間隔一未レ能證二於如
T2217_.59.0784a03: 來一切智智一文人法上執者三妄也。故疏第
T2217_.59.0784a04: 一云。初發心時直觀二自心一。人法戲論淨若二虚
T2217_.59.0784a05: 空一略抄無始間隔者微細妄執也。又大師釋二
T2217_.59.0784a06: 第九心一云二心外礦垢於レ是悉盡一文又釋二第十
T2217_.59.0784a07: 心一云三ma@t惠眼破二無明昏夜一文無明又微細
T2217_.59.0784a08: 妄執也。又義云。十地因滿位三妄斷故云
T2217_.59.0784a09: レ爾。故祕藏記云。越二三妄一是十地究竟。過レ此
T2217_.59.0784a10: 修二上上方便一斷二微細妄執一至二佛果一故文又
T2217_.59.0784a11: 義云。等覺因滿四妄斷盡故云レ爾。故疏第三
T2217_.59.0784a12: 云。乃至爲二一生補處菩薩一。擇去心中無明
T2217_.59.0784a13: 父母極細之垢一亦名二治地一文無明父母者微
T2217_.59.0784a14: 細妄執也。問。以二六無畏一配二地位一方如何。答。
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_.59.0784a20: 位一也略抄第二釋意開レ行配二第二無畏一。都
T2217_.59.0784a21: レ信當二善無畏一耳。今謂不レ爾。今此無畏約二三
T2217_.59.0784a22: 劫一對明。三劫既滿但至二初地一。六無畏何通二
T2217_.59.0784a23: 十地一耶。況下文云。經第一具縁品云。漸次證二
T2217_.59.0784a24: 入大悲發生三摩地一文疏第三云。漸次證入
T2217_.59.0784a25: 者如初無畏時以二聲字觀一修二曼荼羅行一。第二
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_.59.0784b03: 重深淺不同一文此文意第六無畏於二初地一論
T2217_.59.0784b04: レ之也。釋二六無畏修行相一畢云下離垢地已去
T2217_.59.0784b05: 各於二自地觀心中一修行上故。故上釋二第六無
T2217_.59.0784b06: 畏一云。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: 初地菩薩得二此虚空無垢菩提心一文此等釋
T2217_.59.0784b09: 明鏡。何通二二地已上一乎。問。抄釋非レ無二起
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_.59.0784b14: 菩提心難地一文又疏第二釋二第三劫行一云。行
T2217_.59.0784b15: 者初觀二空性一時覺二一切法皆入心之實際一。下
T2217_.59.0784b16: 不レ見二衆生可度上不レ見二諸佛可求。爾時萬
T2217_.59.0784b17: 行休息。謂レ爲二究竟一。＊乃至爾時十方諸佛同時
T2217_.59.0784b18: 現前而勸喩之一。以レ蒙二佛教授一故轉二生極無
T2217_.59.0784b19: 自性心一文兩釋文義既同。明知第三劫在二八
T2217_.59.0784b20: 地上一也。然第六無畏亦第三劫行也。故知抄
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_.59.0784b26: 十六一。非三次第修行經二十六位一也文爾者如
T2217_.59.0784b27: 何。答。十六重玄從レ淺至レ深一門漸次昇進
T2217_.59.0784b28: 義也。何猥云二二門別擧一耶。故疏次下釋云。
T2217_.59.0784b29: 略以二行位一分レ之已作二十六重深淺不同一。＊乃
T2217_.59.0784c01: 至其中從レ因向レ果則三密方便展轉不同。容下
T2217_.59.0784c02: 極至心王大海一方一味無上別耳文既云二十六
T2217_.59.0784c03: 重深淺一。何云二二門別擧一耶。若二門別擧者
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_.59.0784c07: 二地一至二佛果一爲二十重一也。故疏下釋云＊乃至
T2217_.59.0784c08: 若生二極無自性心一得レ入二如上曼荼羅海會一。
T2217_.59.0784c09: 名二阿闍梨一從レ此復有二十重深行一。＊乃至復次
T2217_.59.0784c10: 毘盧遮那是名二阿闍梨一文又抄第四云。疏離
T2217_.59.0784c11: 垢地已去各於自地觀心中曼荼羅者。以下初
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_.59.0784c14: 畏一故成二十六重玄義一也文但至第二文一者
T2217_.59.0784c15: 隣二彼釋一而釋云。即是初入二此信解地一。下釋二
T2217_.59.0784c16: 至此不思議地乃名眞離二乘地也一文第三劫
T2217_.59.0784c17: 解脱在二初地明鏡者歟。又至二第六釋一者。又
T2217_.59.0784c18: 彼釋下云。如上所説一生補處及八地三昧
T2217_.59.0784c19: 是約二教道法門一作二如レ此説一耳。然祕密乘人
T2217_.59.0784c20: ＊乃至從二初發心時一即具行二大空三昧一。其謂不
T2217_.59.0784c21: 然則於二一生之中一不レ能三頓滿二諸地一也文故
T2217_.59.0784c22: 知第三劫在二八地一。者教道寄顯之假説。非二證
T2217_.59.0784c23: 道修得之實談一也。仍無レ失。或云朝譽今私解
T2217_.59.0784c24: 云。疏云。第六無畏於二平等心中一修二曼荼羅
T2217_.59.0784c25: 行一離垢地已去各於二自地觀心中一修二曼荼
T2217_.59.0784c26: 羅行一文此文無レ爭指二初地一。言二第六無畏一而
T2217_.59.0784c27: 二地已去乃至佛地立二十重玄一也。但疏釋二六
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_.59.0785a04: 不同之釋一。巧相叶乎云云私云。此義非レ理。
T2217_.59.0785a05: 第六第三劫倶レ云二極無自性心一。豈第六無畏
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_.59.0785a09: 第七八九三種住心一也取意問。第二四念住觀
T2217_.59.0785a10: 何當二天乘一。第四證寂然界超二縁覺位一。第七
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_.59.0785a13: 於二有相觀中一修二曼荼羅行一文然疏第七釋二世
T2217_.59.0785a14: 間三昧一云。如三行者初住二有相瑜伽一則世間
T2217_.59.0785a15: 三昧文有相觀文同二有相瑜伽一。然大師以二世
T2217_.59.0785a16: 間三昧道文一證二第三住心一矣。故知以二第二無
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_.59.0785a19: 壽者本不生一故明二種種法門一文既以二寂然界一
T2217_.59.0785a20: 屬二人空分一。非レ爲二縁覺一。上唯蘊無我即聲聞
T2217_.59.0785a21: 故。又極上利根縁覺度二一重法倒一歟。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。如レ説二觀蘊阿頼耶覺自心本不生一即
T2217_.59.0785a24: 攝二諸經八識三無性義一文八識三無性他縁
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二第五無畏一
T2217_.59.0785a27: 唯配二第六住心一也。又疏第三云。如レ説二極
T2217_.59.0785a28: 無自性心十縁生句一即攝二花嚴般若種種不
T2217_.59.0785a29: 思議境界一皆入二其中一文既以二般若一攝二極無
T2217_.59.0785b01: 自性句一。故第六無畏中攝二他縁心一也。故
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_.59.0785b07: 中意明二十善業道一。＊乃至漸受一三歸戒一於二無
T2217_.59.0785b08: 量世一生二人天中一文大師第二第三心判二人天
T2217_.59.0785b09: 乘教一故。身及無我二無畏各通二唯蘊･拔業一
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_.59.0785b16: 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二有相一。又繋屬他
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_.59.0785b21: 蘊本不生一故明二種種法門一文又第三卷四心
T2217_.59.0785b22: 義釋者。上擧二他縁覺心二心一畢且付二他縁
T2217_.59.0785b23: 心一作レ釋歟。或云。八識他縁。三無性覺心云云
T2217_.59.0785b24: 又至二次下句一者。以二般若大小無礙義一且同二
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_.59.0785c05: 文二者心相句有二總別二義一。今約二總義一修行
T2217_.59.0785c06: 等句皆云二心相一歟。故此品結云。已説二淨菩
T2217_.59.0785c07: 提心諸心相一竟文
T2217_.59.0785c08: 如下文萬行方便等者。謂指二具縁品等所説一
T2217_.59.0785c09: 也。故下釋云。從レ此已下明二進修方便及悉
T2217_.59.0785c10: 地果生一也文又云。上品已約二種種心相一對辨
T2217_.59.0785c11: 一切智心一竟。然此妙果以二何方便一而能得
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_.59.0785c16: 文依二此文一萬行即方便也。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_.59.0785c21: 係二心於本不生際無レ留中所現境上云云又云。
T2217_.59.0785c22: 於二十喩觀一密嚴海會眼前時。觀レ如二陽炎一。其
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_.59.0785c25: 實鏡上云云若此觀至要一向可レ信。何云二不信
T2217_.59.0785c26: 而信一。又若思二至極一有レ過。何云二留レ意思之耶。
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_.59.0786a04: 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_.59.0786a08: 含二三意一文此文意見下於二一種十喩一含中三意上
T2217_.59.0786a09: 矣。今謂不レ爾。既云二統論此品中一應レ盡二一品
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_.59.0786a12: 者即是意明二第三重一文又云二眞言門修行菩
T2217_.59.0786a13: 薩行一可レ局二第三劫一。第三劫中目二眞言門修
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_.59.0786a19: 若中説一文又智論第六云。復一切聲聞法中
T2217_.59.0786a20: 無二揵闥婆城喩一。有二種種餘無常譬喩一。色如二
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_.59.0786a22: 文能釋論有二五喩一。所釋經豈廢二其義一乎。況
T2217_.59.0786a23: 既云三聲聞法中無二揵闥城喩一。定知今十喩不
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_.59.0786b05: 議幻者以二諸佛聖人一比レ幻文實範阿字義
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_.59.0786b14: 法倒一了知心性一。乃至名二證寂然界一文經云。
T2217_.59.0786b15: 彼出世間心住二蘊中一。乃至若於二蘊等一發起離
T2217_.59.0786b16: レ著。當レ觀察聚沬･泡･芭蕉･陽炎･幻等一皆離二
T2217_.59.0786b17: 法性一文
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_.59.0786b24: 界乃至十縁生句一也。謂十縁生句者第二六喩
T2217_.59.0786b25: 也。至二此心一時觀二陀那深細一了二三界唯心一。故
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_.59.0786b28: 了三界唯心心外更無二一法而可レ得者一文今
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二沒字一。
T2217_.59.0786c03: 或但云二著沒無二深字一矣。有二二意一一者心實
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_.59.0786c08: 故文大師以二此文一證二第八心一。故又不思議幻
T2217_.59.0786c09: 但爲二第九一者今第八心何所攝乎。問。心實際
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_.59.0786c13: 爲無爲界上故。觀二十喩一亦成二戲論一文是一今金
T2217_.59.0786c14: 剛頂經云。住二於如實際一文實惠･宗叡兩口決
T2217_.59.0786c15: 云。三乘家極究竟位佛云云既云二三乘究竟一。
T2217_.59.0786c16: 豈非二覺心乘一乎。是二又菩提心論云。當レ知一
T2217_.59.0786c17: 切法空。已悟二法本不生一。心體自如不レ見二身
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_.59.0786c19: 失一文大師以二此文一證二第七住心一即云二心體
T2217_.59.0786c20: 自如不見身心一。非下沒二心實際一義上乎。是三又金
T2217_.59.0786c21: 剛頂經中住二如實際一位云二不見於身心住寂
T2217_.59.0786c22: 滅平等究竟眞實智一文准二菩提心論文一又第
T2217_.59.0786c23: 七住心也。是四依二此等文理一定知第七心也。
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。且又示二文理一成レ義。謂擧二能治一文
T2217_.59.0786c26: 云。解脱一切業煩惱一而業具依文大師以二此
T2217_.59.0786c27: 文一證二第九心一。故所治實際可二第八心一也是
T2217_.59.0786c28: 一又疏第二云。若無二自性一即是本不生。本不
T2217_.59.0786c29: 生即是心之實際。心實際亦復不可得。故曰二
T2217_.59.0787a01: 極無自心生也一文此文意。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: 初觀二空性一時。覺三一切法皆入二心之實際一＊乃
T2217_.59.0787a04: 至爾時萬行休息。＊乃至以レ蒙二諸佛教授一故轉
T2217_.59.0787a05: 生極無自性心二文此文既驚二第八一生二極無一
T2217_.59.0787a06: 故是三金剛界儀軌云。想身證二十地一住二於如
T2217_.59.0787a07: 實際一＊乃至汝之所證處是一道清淨云云住二
T2217_.59.0787a08: 如實際一云二一道清淨一故是四住心論第九云。
T2217_.59.0787a09: 驚二一道於彈指一覺二無爲於未極一文准二疏釋一
T2217_.59.0787a10: 以二第八一爲二所驚一故是五戒序云。覺心不生
T2217_.59.0787a11: 人無二自性一故起二一道如實心一。一道如實人
T2217_.59.0787a12: 蒙二諸佛驚覺一故發二極無自性心一文第七無レ驚
T2217_.59.0787a13: 第八有レ驚故是六依二如レ是等文理一故成二心
T2217_.59.0787a14: 實際第八義一也。二義中後義爲レ勝。心實際
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_.59.0787a24: 極一文又覺苑釋第二三二劫中各不レ存二二心一
T2217_.59.0787a25: 不レ知二住心一故。故指二前劫一也。口決釋二三乘
T2217_.59.0787a26: 家一者小乘大乘一乘云二三乘一。故疏釋通達三
T2217_.59.0787a27: 乘一云。大小乘等文又香象釋大･小･一爲二三
T2217_.59.0787a28: 乘一故。儀軌文云二一道清淨一。故菩提心論文文
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_.59.0787b02: 種幻配レ位方如何。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_.59.0787b08: 意明二第三重一。＊乃至復次言二深修一者。謂得二淨
T2217_.59.0787b09: 心一已去從二大悲生根乃至二方便究竟一其間
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_.59.0787b11: 故言二深觀察一也。＊乃至是故唯有二如來一乃能
T2217_.59.0787b12: 窮二此十喩一達二其源底一。此經所以次二無垢菩
T2217_.59.0787b13: 提心一即明中十喩上者包括始終一綜該諸地一云
T2217_.59.0787b14: 云故知第三重幻第三劫得二淨心一已去乃至二
T2217_.59.0787b15: 佛地一之所觀也。問。經文云二修菩薩行諸菩
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_.59.0787c04: 莊嚴一也。然疏文次第十喩觀通二因果一故文此
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_.59.0787c09: 第三劫中不思議幻故名二深觀一也略抄a字義
T2217_.59.0787c10: 第四中川云。第三即不思議幻等云二深修觀
T2217_.59.0787c11: 察一。有二二深義一。一望二初二幻等一云レ深。二淨心
T2217_.59.0787c12: 已去所證轉深故云レ深。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: 心著二眞際一時自心爲レ穢。是故感小。自心穢
T2217_.59.0787c16: 故佛心應小。故悉地不レ成。＊乃至自心佛心倶
T2217_.59.0787c17: 畢竟淨是時有レ感有レ應。＊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: 云二感應一也。又本尊影現云レ加行者信水能持
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_.59.0787c23: 名レ持文
T2217_.59.0787c24: 所喜見身者。若約二四種身義一者。受用･變化･
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_.59.0787c29: 化身･等流身一文此文既毘盧遮那外擧二四身一。
T2217_.59.0788a01: 故又寶鑰下云。是法身大毘盧遮那如來與二
T2217_.59.0788a02: 自眷屬四種法身一住二金剛法界宮一＊乃至
云云		既
T2217_.59.0788a03: 毘盧遮那外云二眷屬四法身一。故密嚴院先哲
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_.59.0788a08: 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_.59.0788a15: 之幻也文a字義第四云。疏云。今此境界爲二
T2217_.59.0788a16: 從レ自生一耶。他生耶。共生。無因生耶。以二中論
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_.59.0788a23: 者餘一切法門例耳云云十卷本云。即是即二
T2217_.59.0788a24: 即字十
四本無		法界一論レ幻即レ幻論二法界一。即レ幻論二遍一
T2217_.59.0788a25: 切處一即二遍一切處一論レ幻。故名二不可思議幻一
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		當知即不思議幻有二二義一。初義
T2217_.59.0788a28: 兩本義釋其意全同。謂法界與レ幻互相即論。
T2217_.59.0788a29: 亦幻與二遍一切處一互相即論抄釋後故名二不
T2217_.59.0788b01: 思議幻一。疏文雖異其意返同。如來身語名
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_.59.0788b08: 不思議幻一也云云觀義云。古文點如レ常。若私
T2217_.59.0788b09: 訓者即二法界一論レ幻乃至即二遍一切處一論レ幻。
T2217_.59.0788b10: 故名二不思議幻一也云云意顯二三諦相即義一也。
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。相即義宜二其然一也。但疏文初句云二即是一。
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_.59.0788b21: 不思議幻一也爲言故天台釋云。約レ如明レ空一
T2217_.59.0788b22: 空一切空。點レ如明レ相一假一切假。就レ是論
T2217_.59.0788b23: レ中一中一切中。非二一二三一而一二三。不レ縱
T2217_.59.0788b24: 不レ横。名爲二實相一文又若無二是字一而有二即法
T2217_.59.0788b25: 界本則何無二其義一乎。三諦相即雖レ無二偏頗一。
T2217_.59.0788b26: 今觀門假爲レ宗故從レ彼云二不思幻一也。故下
T2217_.59.0788b27: 釋云。以二皆從レ縁起一即空即假即中文既以二縁
T2217_.59.0788b28: 起一爲二三諦相即所由一故抄釋牒文不レ順二疏
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_.59.0788c04: ＊乃至住二此地一時於二眞如中一證二心清淨一名二淨
T2217_.59.0788c05: 心地一。又於二三寶一得二清淨信一亦名二淨心一文今
T2217_.59.0788c06: 謂初地是淨菩提心位故云二淨心一也。三句中
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_.59.0788c11: 胎藏生一略抄疏第二云。初地菩薩得二此虚空
T2217_.59.0788c12: 無垢菩提心一。從二二地一以去増修大悲萬行一。
T2217_.59.0788c13: 至二第八地以去皆名二方便地一略抄今釋與二正
T2217_.59.0788c14: 釋一異者或云。前釋局二第三劫一即八九十地
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_.59.0788c20: 無垢菩提心也文豈有二八地一耶。違二初地菩
T2217_.59.0788c21: 薩得此虚空無垢菩提心文一故。菩提心進在二
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_.59.0788c24: 所觀云云如何。答。彼正釋復次通論故云レ爾。
T2217_.59.0788c25: 今兩釋別説故無レ違矣
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。但擧二四諦一。世界無量。直
T2217_.59.0788c28: 示二娑婆一。蓋取二一隅一耳。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レ罪或
T2217_.59.0789a01: 名二逼迫一或名二變異一或名二攀縁一等乃至諸佛
T2217_.59.0789a02: 子。若滅道聖諦此娑婆世界中或名二一乘一或
T2217_.59.0789a03: 名二趣寂一等。諸佛子。此娑婆世界説二四聖諦一
T2217_.59.0789a04: 有二如レ是等四百億十千名一＊乃至彼密訓世界
T2217_.59.0789a05: 中或名二榮求根一或名二不出離一。乃至十方無
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_.59.0789a07: 故云二且如等一文
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_.59.0789a11: 生一故無レ有二定相一。故名二不思議幻一言也文私
T2217_.59.0789a12: 云。三心者心中具二三諦一故約二三諦一云二三心一
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_.59.0789a16: 決定性一文或云。至二名爲不思議幻一爲二復次
T2217_.59.0789a17: 釋終一矣。或云。至達其源底一。爲レ終矣。或云。
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。a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_.59.0789b01: 故也云云覺心云。有云。無垢菩提心者十喩以
T2217_.59.0789b02: 前所レ説淨菩提心也。其菩提心已經二三劫十
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_.59.0789b04: 通二始終一絯中諸位上。毎二事縁一成二此觀一云云行實
T2217_.59.0789b05: 多不レ可レ説レ之云意也云云私云。今此十縁生
T2217_.59.0789b06: 句包括三劫始終一綜該信解諸地一也爲言凡
T2217_.59.0789b07: 通二三劫十地位一觸二一切境一成二十縁生句觀一
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_.59.0789b16: 括三劫始終一綜該信解諸地一也爲言凡通二三
T2217_.59.0789b17: 劫十地位觸二一切境一成二十縁生句觀一故云二
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_.59.0789b24:   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: 解了諸法如レ幻如レ焔如二水中月一如二虚空一如
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_.59.0789c08: 化。是十喩爲レ解二空法一故文智論疏第二惠影
T2217_.59.0789c09: 云。名喩雖レ十相對即五。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。此十喩與二今經十
T2217_.59.0789c13: 喩一大同少異。經影喩當二論鏡像一。以二浮泡一同二
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_.59.0789c16: レ空。空必待二此喩一文又不空千手儀軌擧二十
T2217_.59.0789c17: 度印言一中明二智度印言功能一云○斷二二種一
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_.59.0789c21: 爲二大法師一文私云。此中十喩九喩全同二論
T2217_.59.0789c22: 説一。帝網一種當二經中乾城一歟。又金剛薩埵儀
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_.59.0789c27: 妄別本次第異
之而幻爲初		金剛界儀軌有二五喩一。幻･焔･
T2217_.59.0789c28: 乾闥婆城･旋火輪･空谷響也。又唯識中有二
T2217_.59.0789c29: 八喩一。已上經論異説多少隨レ宜歟
T2217_.59.0790a01: 云何爲幻者。抄云。幻者化也。無而忽有之謂
T2217_.59.0790a02: 也。先無二形質一假二因縁一有。名爲二幻化一。又幻者
T2217_.59.0790a03: 詐惑。以二不實事一惑二人眼目一故曰レ幻也文
T2217_.59.0790a04: 疏雖於衆縁中乃至生處者。釋二經中何以故本
T2217_.59.0790a05: 性淨故文一歟。故合説中。雖一一縁中乃至不
T2217_.59.0790a06: 異淨心文初釋中闕二此釋一矣。而亦五情所對
T2217_.59.0790a07: 明了現前者。釋二經惑自眼故見希有事一也。
T2217_.59.0790a08: 望二幻事一見聞人云レ自。抄云。惑二人眼目一故曰
T2217_.59.0790a09: レ幻也文幻師是執持行用證心人也。何云
T2217_.59.0790a10: 惑耶。初釋幷合説又闕二此句一矣。又以二諸大
T2217_.59.0790a11: 論師一可レ釋二惑自眼故句一歟。諸大論師不レ出二
T2217_.59.0790a12: 其所由一。故當二迷惑義一。故今釋中上標二五情所
T2217_.59.0790a13: 對等一下結二是事亦非籌度思量之境一耳。大疏
T2217_.59.0790a14: 抄第一云。問。既幻師諦解二＊心幻是不實物一。
T2217_.59.0790a15: 故不二更成疑。若爾何經惑自眼故云云此文
T2217_.59.0790a16: 極難也。引二智論十六一顯二幻法義一也。可見之
T2217_.59.0790a17: 問。爾者能喩幻法不レ實。所喩眞言若實歟。
T2217_.59.0790a18: 答文。偏如レ是眞言相唯假立云云答對二偏執
T2217_.59.0790a19: 實人一如レ是説耳文雖展轉相生乃至非不異
T2217_.59.0790a20: 者。釋二經展轉相生乃至非不去文一也。初釋中
T2217_.59.0790a21: 以二昇空隱形履水蹈火一釋二此句及能造所造
T2217_.59.0790a22: 種種色像句一也。合説中以二成一切奇特不思
T2217_.59.0790a23: 議事一合二能造所造種種色像一以二自在神變宛
T2217_.59.0790a24: 然不謬一合二展轉往來等一也。又以二藥術因縁一
T2217_.59.0790a25: 釋二經呪術藥力一。初釋中擧二藥力一顯二呪術一。合
T2217_.59.0790a26: 中合二三密行一也。又初釋中擧二執持行用人一。
T2217_.59.0790a27: 即是幻師也。合中持誦者是也。故合説云。獨
T2217_.59.0790a28: 有方便具足得レ成二悉地一者自證＊心耳文第
T2217_.59.0790a29: 二釋及經譬説闕二此句一。經合説中持誦成就
T2217_.59.0790b01: 者是也。故知第二釋約二譬説一初釋就二合説
T2217_.59.0790b02: 意一也。又經合説中闕二畢竟淨故展轉往來等
T2217_.59.0790b03: 義一。以二譬説一而顯故。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: 明亦如レ是。雖下不二内有一不二外有一不二内外
T2217_.59.0790b06: 有一不下先世至二今世一今世至中後世上亦無二實性一
T2217_.59.0790b07: 無丙有乙生者滅者甲。而無明因縁諸行生乃至衆
T2217_.59.0790b08: 苦集。如二幻息幻所作亦息一無明亦爾。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: 下云二雖不内有等一。准二譬説文一以二無明一合二幻
T2217_.59.0790b11: 所作一歟。又依二無明因縁諸行生句一。以二無明一
T2217_.59.0790b12: 可レ合二幻師一。無明所生行可合二幻事一故。故智
T2217_.59.0790b13: 論云。如二幻息幻所作息一無明盡行亦盡文智
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。非下是際蕩二萬物一
T2217_.59.0790b16: 已方乃致無。如二無明盡業報則盡一。故言二知
T2217_.59.0790b17: 諸法如幻一也文既還滅時以二無明行一如レ次譬二
T2217_.59.0790b18: 幻師幻所作一。生起時何以二無明一合二幻所作一
T2217_.59.0790b19: 耶。二義中前義爲レ勝。順二智論法説文一故。故
T2217_.59.0790b20: 智論云。徳如白レ佛言。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。此無明從二先世一來不。佛言。不。從二此世一
T2217_.59.0790b23: 至二後世不一。佛言。不。是無明有レ生有滅不。
T2217_.59.0790b24: 佛言。不。有二一法一定實性是名二無明一不。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: 異二求之一。但類二無明一幻者是幻術歟。應レ有二幻
T2217_.59.0790b27: 師幻術幻事三種一。故知此中幻術望二幻師一所
T2217_.59.0790b28: 作也故云二是幻所作内有不等一。對二幻事一是能
T2217_.59.0790b29: 作也。故云二從幻能作伎樂一也。以二行等所生一
T2217_.59.0790c01: 合二唯所作幻事一也以二幻師一可レ合二不正思惟一
T2217_.59.0790c02: 歟。或可レ合二無明能具心一歟。或合二一心一歟。
T2217_.59.0790c03: 論中無二法合一者。以二譬説一顯歟。例如下今經中
T2217_.59.0790c04: 但擧二幻術幻事一疏中加人矣。又大師詠二如
T2217_.59.0790c05: 幻喩一詩云。吾觀諸法譬如レ幻。總是衆縁
T2217_.59.0790c06: 所二合成一。一箇無明諸行業。不レ中不レ外惑二凡
T2217_.59.0790c07: 情一。三種世間能所造。十方法界水蓮城文此
T2217_.59.0790c08: 意無明行倶似レ云二不内有不外有一。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。以二幻事中能所造一如レ次可合二無明
T2217_.59.0790c11: 行一歟。今謂不レ爾。彼同幻事故。藥則當二三密
T2217_.59.0790c12: 行一。故大疏抄云。問約幻有二幾種一耶。答。幻
T2217_.59.0790c13: 有二二種一。問。即何。答。假事幻實事幻也。問。今
T2217_.59.0790c14: 此中取二何幻一爲レ論耶。答。通二二種幻一也。又
T2217_.59.0790c15: 有二三種幻一。即空幻･即心幻･不思議幻也。可
T2217_.59.0790c16: レ悉レ之也文智論復次釋云。復次是幻譬喩
T2217_.59.0790c17: 示二衆生一切有爲法空不二堅因一。如レ説下一切
T2217_.59.0790c18: 諸行如三幻欺誑小兒一屬二因縁一不レ得二自在一
T2217_.59.0790c19: 不中久住上。是故説三諸菩薩知二諸法如幻一文
T2217_.59.0790c20: 依三密作行得成一切奇特等者。疏第十五
T2217_.59.0790c21: 云。如三如意珠滿二一切願一。隨心所欲。今觀レ是
T2217_.59.0790c22: 彼従レ珠得レ生耶。從二人心一生耶。當レ知。不二從
T2217_.59.0790c23: レ珠出一。不下從二人心一出上。不レ共。不無二因縁一。但和
T2217_.59.0790c24: 合有耳。今悉地不思議神變亦如レ是。但猶下眞
T2217_.59.0790c25: 言觀二本尊一及身印等縁上而成二悉地一。由二眞言一
T2217_.59.0790c26: 故口業淨。觀二本尊一故意業淨。印故身業淨。
T2217_.59.0790c27: 三事平等故自我而有二不思議業一。然亦不
T2217_.59.0790c28: レ可二分別一。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: 證二如是不思議法一。所謂阿字自體從レ本已來
T2217_.59.0791a05: 具足無量自在力不思議力一。此悉地體常住
T2217_.59.0791a06: 不變。但由三行人不二自了知一故不得二如是之
T2217_.59.0791a07: 果一。今以二此行一淨二其身口意業一。若能與法相
T2217_.59.0791a08: 應即自成就。諸法自爾終不レ虚也。不思議果
T2217_.59.0791a09: 衆縁會時自當二生起一。如二大海潮終不失レ時文｣
T2217_.59.0791a10: 如是眞言相唯是假名者。大疏抄第一云。問。
T2217_.59.0791a11: 爾者能喩幻法不レ實。所喩眞言若實歟。答文
T2217_.59.0791a12: 偏如レ是。眞言相唯是假名云云答。對二偏執レ實
T2217_.59.0791a13: 人一如レ是説耳文
T2217_.59.0791a14: 以日光風動塵故者。疏第二云。次句陽炎者
T2217_.59.0791a15: 如春月地氣日光望レ之如レ水文私云。地氣攝二
T2217_.59.0791a16: 風塵一歟。或外書云。風者天地忿也云云風是
T2217_.59.0791a17: 天地氣故今取二地氣歟。塵其義顯矣
T2217_.59.0791a18: 如野馬無智人者。且有二二意一。一者野馬者
T2217_.59.0791a19: 遊絲也。如者譬類義。斯則以二野馬一類二陽炎一
T2217_.59.0791a20: 也。依レ之智論第六下譬中云。聲聞法中色如二
T2217_.59.0791a21: 聚沬受如レ泡想如二野馬行如二芭蕉一識如レ幻
T2217_.59.0791a22: 文今經中以レ想譬二陽炎一。故知陽炎與二野馬一形
T2217_.59.0791a23: 相相似故倶譬レ想。今又想譬歟。故大疏抄第
T2217_.59.0791a24: 一云。風光相映野馬生レ形。故智論十六
T2217_.59.0791a25: 云。以二日光風動塵故廣野中動如二野馬一等
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。渇鹿野馬馳二塵郷一云云又大師陽炎
T2217_.59.0791b02: 詩云。擧體空空無二所有一。狂兒迷渇遂忘歸。
T2217_.59.0791b03: 遠而似レ有近無物。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: 水一云二走馬流川一歟。故惠影疏第二云。陽春
T2217_.59.0791b06: 之月有二日光動塵。西國名爲二陽炎一。此間名
T2217_.59.0791b07: 爲二野馬一。無智見之執言二是水一。而實非レ水文｣
T2217_.59.0791b08: 衆生亦爾者。智論正文云。男女相亦如レ是文
T2217_.59.0791b09: 私云。本論文指二所迷境一合二譬中水相一也。今
T2217_.59.0791b10: 文似レ指二能迷無智惠者一。合二上無智人一歟。又
T2217_.59.0791b11: 男女相即是人相故云二衆生一也。故菩提心論
T2217_.59.0791b12: 中指二人執一云二衆生執一也
T2217_.59.0791b13: 結使煩惱日光等者。問。煩惱爲光菩提行
T2217_.59.0791b14: 爲レ塵邪念爲レ風有二何因一耶。答。智論釋可レ見｣
T2217_.59.0791b15: 不知無我及諸法空等者。正文云。不レ知二無
T2217_.59.0791b16: 我一不レ知二諸法空一。於二衆･界･入性空法中一生二
T2217_.59.0791b17: 人想男女想一文私云。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＊想一也。總別異故。問。不レ知二人空法
T2217_.59.0791b20: 空一故可レ云レ生二人想法想一。何唯擧二人想一耶。
T2217_.59.0791b21: 答。擧レ人顯レ法歟。或下能治文云。則知二諸法
T2217_.59.0791b22: 實相一文正顯二法空一歟。能所治互顯也。或諸
T2217_.59.0791b23: 法實相通二二空一也
T2217_.59.0791b24: 炎之相強立假名者。問。陽炎應レ體名。何云二
T2217_.59.0791b25: 假名一耶。依レ之智論中見レ之爲レ水文以レ水可
T2217_.59.0791b26: レ云二假名一。如何。答。水從レ日立二炎名一。＊故云
T2217_.59.0791b27: レ爾歟。又炎者因即光也相者果即水也。之言
T2217_.59.0791b28: 隔法詞故。意炎之果立二水名假名也爲意此
T2217_.59.0791b29: 水有レ名無二實體一故云二妄想成立有所談議一
T2217_.59.0791c01: 也。慈行釋云。炎水枯乾如二似實濕一云云
T2217_.59.0791c02: 唯是假名離於慢著者。祕藏記云。於二十喩觀一
T2217_.59.0791c03: 密嚴海會現前時。觀レ如二陽炎一。其心如何。若
T2217_.59.0791c04: 思二是至極一。其意留著又作二慢心一。譬如下磨レ鏡
T2217_.59.0791c05: 時見レ現二小影像一停留時遂不レ成中實鏡上文レ准二
T2217_.59.0791c06: 此釋一。今慢著者留著與二慢心一也。或云。今觀二
T2217_.59.0791c07: 海會一是執空也。故疏上云。如二下文一萬行方
T2217_.59.0791c08: 便中無不下藉二此十縁生句一淨除心垢上文或
T2217_.59.0791c09: 云。體空也。故經云二唯是假名一。釋云二但是法
T2217_.59.0791c10: 界炎耳一。又祕藏記云。如三境界中見二海會聖
T2217_.59.0791c11: 衆一○皆當下入二十縁生句一觀察上。不信而信レ之。
T2217_.59.0791c12: 唯當下毎係二心於本不生際一無留二所現境一文
T2217_.59.0791c13: 此意信二本不生一不レ信二所現境一爲言又前引文
T2217_.59.0791c14: 云下不レ留二小影一成中實鏡上。此等釋似空二其體一
T2217_.59.0791c15: 耳。私云。今宗神變不レ改二自性一如來金剛幻。
T2217_.59.0791c16: 即事而眞。何空二其體一矣。但經假名者破執言
T2217_.59.0791c17: 也。記釋者見二所現境一成二至極執一遣レ執也。無
T2217_.59.0791c18: レ執而信云二淨信一也。故云二不信而信一也
T2217_.59.0791c19: 但是法界炎者。瑜伽中所レ現奇特境界合二水
T2217_.59.0791c20: 相一法界加持因縁類二光炎一也。又神變種種因
T2217_.59.0791c21: 縁者。即指二所現境界一歟。大師論云。瑜伽境
T2217_.59.0791c22: 界特奇異。法界炎光自相暉莫レ慢莫レ欺。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。人亦如レ是。無明眠力故種
T2217_.59.0791c26: 種無而見レ有。所謂我･我所･男･女等。復次如二
T2217_.59.0791c27: 夢中無喜事而喜無瞋事而瞋無怖事而怖一。
T2217_.59.0791c28: 三界衆生亦如レ是。無明眠力故不レ應レ喜而喜
T2217_.59.0791c29: 不應レ瞋而瞋無レ應レ怖而怖文見二此文一今文
T2217_.59.0792a01: 略抄也。惠影疏第二云。凡論二夢法一。睡眠時始
T2217_.59.0792a02: 夢。不レ眠不レ夢。如二人睡眠夢中見レ虎畏號
T2217_.59.0792a03: 叫一。覺者見レ之知二其夢一爾。○夢虎自無。衆生
T2217_.59.0792a04: 亦爾。臥二生死床一覆無明一被レ昏睡眠。隨眠
T2217_.59.0792a05: 生二五塵夢一。起二五欲想一。取二著諸法一。生二我我所
T2217_.59.0792a06: 見一。生死中男女等相相愛經著。或時怖畏。
T2217_.59.0792a07: 或乍歡喜。迷二實法相一。聖人覺悟知二其如夢。
T2217_.59.0792a08: 故以二諸法實相一方便示説而覺二悟之一。若知二
T2217_.59.0792a09: 實相一則五塵自無不レ生二分別一文論云。復次
T2217_.59.0792a10: 夢有二五種一。若身中不調。若熱氣多則多夢見
T2217_.59.0792a11: 火見レ黄見レ赤。若冷氣多則多見レ水見レ白。若
T2217_.59.0792a12: 風氣多則多見レ飛見レ黒。五復所二聞見一事多
T2217_.59.0792a13: 若思惟念故夢見二或天一與。夢欲レ令レ知二未來
T2217_.59.0792a14: 事一故。五種夢皆無レ事而妄見。人亦如レ是。五
T2217_.59.0792a15: 道中衆生身力因縁故見二四種我一。色衆是
T2217_.59.0792a16: 我。色是我所。我中色之中我。如レ色受＊想
T2217_.59.0792a17: 行識亦如レ是。四五二十得道實智惠覺已知二
T2217_.59.0792a18: 無實文問。夢見是何識作能耶。答。第六識
T2217_.59.0792a19: 與二睡眠心所一相應而作二夢事一也。故瑜伽論
T2217_.59.0792a20: 中擧二十五不共業一中。以夢爲二第六識不共
T2217_.59.0792a21: 業矣。但大小乘意少異。小乘意雖三睡眠位
T2217_.59.0792a22: 無二善惡意識起一無記意識起與二睡眠心所一相
T2217_.59.0792a23: 應故夢見也。大乘意無心睡眠位六識皆滅
T2217_.59.0792a24: 故不レ能二夢事一。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。疏家釋二經文一也。此中有
T2217_.59.0792a28: レ二。初就レ文釋。後行者得如是下依レ義結也。
T2217_.59.0792a29: 初中有レ二。初釋二譬説一後今此眞言下釋二如
T2217_.59.0792b01: 是夢等合説一也。二段各有二夢事覺時一。二節如
T2217_.59.0792b02: レ文易レ知矣。疏第十五云。復次如二夢中一。夢上二
T2217_.59.0792b03: 三十三天一受二天種種妙樂猶人於二夢中一而
T2217_.59.0792b04: 遊二諸天宮一不レ捨二於此身一亦不二於彼一者過二
T2217_.59.0792b05: 千萬劫一及二其夢覺一乃少時項耳。彼人不レ捨二
T2217_.59.0792b06: 此身一不レ往二彼天一但猶二眠法之心一有二此不思
T2217_.59.0792b07: 議事一也。不レ可下以二心識一而能測中其所以上。今成
T2217_.59.0792b08: 就悉地一者遊二諸世界一亦如レ是。但以瑜伽夢
T2217_.59.0792b09: 因縁一得レ有二此事一。成二種種事一。宛然不レ無然知三
T2217_.59.0792b10: 彼皆如二十喩一不レ生二取著一文私云。夢喩中下
T2217_.59.0792b11: 文云三皆如二十喩一。今文云二深修十句一。有二何故一
T2217_.59.0792b12: 耶。謂夢事不思議全同二瑜伽境界奇特一。故殊三
T2217_.59.0792b13: 此喩中擧二總句一歟
T2217_.59.0792b14: 如鏡中像非鏡作等者。論疏第二云。此文
T2217_.59.0792b15: 破二外道四種邪因一。非鏡作者破二自因義一。外道
T2217_.59.0792b16: 執言。自有二一我一。能作得レ果。是神我自作神
T2217_.59.0792b17: 我自受。故名二自因一也。非面者破二他因義一。外
T2217_.59.0792b18: 道執言。梵天喜時衆生受レ樂。梵天瞋時衆生
T2217_.59.0792b19: 受レ苦。今曰。衆生所以受二苦樂等一者並是梵
T2217_.59.0792b20: 天所作非二是衆生一也。非持鏡人作者破二共因
T2217_.59.0792b21: 義一。若言下我與二梵天一共作上者本有レ我云何得下
T2217_.59.0792b22: 有二神我一共作中衆生上。所以受二於苦樂一。皆由二往
T2217_.59.0792b23: 業因縁一造レ惡得レ苦造レ善感レ樂。云何説言レ由
T2217_.59.0792b24: レ共。是故破二共因一也。非無因縁者要須三有
T2217_.59.0792b25: レ鏡有レ面持レ鏡人等和合有二像現一。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: 五句義以二自我一爲レ一無因縁爲レ二。此二同
T2217_.59.0792b28: 破二無因義一文私云。論疏中鏡爲レ自面爲レ他
T2217_.59.0792b29: 執鏡者爲レ共具鏡與
面故		何故今疏下云二本尊身
T2217_.59.0792c01: 爲レ鏡等耶。今案云。以三本尊之應現行者之
T2217_.59.0792c02: 心可レ同面像現二鏡中一。故論疏冥レ理今疏釋
T2217_.59.0792c03: 是迴文未盡歟。亦可レ讀二爛脱一耳。又論疏中
T2217_.59.0792c04: 二同破無因義者。論譬中會レ有二五句一。無因
T2217_.59.0792c05: 外開二自然一故。故合中但有二四句一。問。何故自
T2217_.59.0792c06: 然屬無因一耶。答。三論玄嘉祥云。問。無因自
T2217_.59.0792c07: 然此有二何異一。答。無因據二其因無一自然明二乎
T2217_.59.0792c08: 果有一。約レ義不レ同猶是一執文准知今文未
T2217_.59.0792c09: レ有二鏡面一像自然有故果有義也。無因句因無
T2217_.59.0792c10: 義顯矣。又疏第二破二自然一云。即是從レ縁非二
T2217_.59.0792c11: 自然有一文今破二無因一云。若無二因縁一應二常有一
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。與二下未有鏡面及若
T2217_.59.0792c14: 除鏡面異者。今無境面者對二執鏡者一。遣二鏡
T2217_.59.0792c15: 面故云無。下未有鏡面者直遮二因縁體一故
T2217_.59.0792c16: 云二未有一。例如二彼無因果非因果異一也。又除
T2217_.59.0792c17: 鏡除面者望レ果云レ除。未有直就二因體一論故
T2217_.59.0792c18: 異歟。或＊云三句雖レ異能破是同何失
T2217_.59.0792c19: 當知諸法至故不知耳者。論正文云。諸法亦
T2217_.59.0792c20: 如レ是。非二自作一非二彼作一非二共作一非二無因縁一。
T2217_.59.0792c21: 云何非二自作一我不レ可レ得故。一切因縁生法
T2217_.59.0792c22: 不二自在一故諸法屬二因縁一故。是非二自作一。亦非
T2217_.59.0792c23: 他作者自無故他亦無。若他作則失二罪福
T2217_.59.0792c24: 事一。他作有二二種一。若善若不善。若善應レ與二一
T2217_.59.0792c25: 切樂一。若不善應レ與二一切苦一。若苦樂雜以二何
T2217_.59.0792c26: 因縁一故與樂以何因縁故與苦。共有二二過一
T2217_.59.0792c27: 故。自過他過。若無二因縁一生二苦樂一人應三常樂
T2217_.59.0792c28: 離二一切苦一。若無二因縁一人不應下作二樂因一除中
T2217_.59.0792c29: 苦因上。一切諸法必有二因縁一。愚癡故不レ知。譬
T2217_.59.0793a01: 如三人從レ木求レ火從レ地求レ水從レ扇求レ風如レ是
T2217_.59.0793a02: 等種種各有二因縁一。是苦樂和合因縁生。先世
T2217_.59.0793a03: 業因今世若怒行若邪行縁。從レ是得二苦樂一。
T2217_.59.0793a04: 種種因縁以レ實求レ之。無二人作一無二人受一空二五
T2217_.59.0793a05: 衆作一空二五衆受一。無智人得レ樂婬心愛著得
T2217_.59.0793a06: レ苦生二瞋恚一。是樂滅時更欲二求得一。如下小兒見二
T2217_.59.0793a07: 鏡中像一心樂愛著失已破レ鏡求索智人咲
T2217_.59.0793a08: レ之。失樂更求亦復如レ是亦爲二得道聖人一所
T2217_.59.0793a09: レ咲文私云。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。共作有二自過他
T2217_.59.0793a11: 過二過一也爲言故論正文云。共有二二過一故自
T2217_.59.0793a12: 過他過文
T2217_.59.0793a13: 如先世業因等者。或云。今生新業助二過去古
T2217_.59.0793a14: 業一而招二當來果一故云二從是得苦樂一也。善惡
T2217_.59.0793a15: 如次感二樂果苦報一也。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: 是得二苦樂一文
T2217_.59.0793a18: 如小兒見鏡中像者。准二智論正文一今文中闕二
T2217_.59.0793a19: 法説一歟。故智論正文云。無智人得レ樂婬心愛
T2217_.59.0793a20: 著得レ苦生二瞋恚一。是樂滅時更欲二求得一文具
T2217_.59.0793a21: 如二上引一。但得苦生瞋恚句譬説無文。智人咲
T2217_.59.0793a22: 之説法説闕レ文。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: 身爲レ鏡。即縁也。行者三密行爲レ面。即因也。
T2217_.59.0793a25: 依二此面鏡因縁一有二悉地影像生一也爲言今疏
T2217_.59.0793a26: 文迴文未盡。以二下面一字一迴二爲字下一。應
T2217_.59.0793a27: レ云。如來三密淨身爲鏡自身三密行爲レ面鏡
T2217_.59.0793a28: 中像因縁有二悉地生一。猶如レ像云云或又以二
T2217_.59.0793a29: 縁字一屬二初句三密淨身一。意云。如來淨身鏡
T2217_.59.0793b01: 與二自身行一爲二鏡中像因縁一有二悉地生一。猶如二
T2217_.59.0793b02: 面之像一也爲言或面與レ像意面屬二三密行一也。
T2217_.59.0793b03: 問。下水月喩云。由二三密方便一自心澄淨故。
T2217_.59.0793b04: 諸佛密嚴海會悉於レ中現文此文本尊月現一
T2217_.59.0793b05: 行者心水一。相違如何。答。入我我入彼此攝持
T2217_.59.0793b06: 互相加入故各顯二一義一。故無レ過。今顯二我入一
T2217_.59.0793b07: 下示二入我一也
T2217_.59.0793b08: 乃至起五神通等者。經第三成就悉
地品		云。若欲下廣
T2217_.59.0793b09: 大智･或起二五神通一･長壽童子身･成二就持明一
T2217_.59.0793b10: 等上文疏第十二云。若欲二廣大智･五通･或持悉
T2217_.59.0793b11: 地明等･長壽童子一未レ得持誦者乃至是不二隨
T2217_.59.0793b12: 順一。廣大智身即是如來身也。謂一切三業功
T2217_.59.0793b13: 徳下二至五神通･長壽等事一離二覽字無相之門一
T2217_.59.0793b14: 無レ有二得義一。所以者何。若人心著二於相一則生二
T2217_.59.0793b15: 蓋纒一。隨レ業而轉不レ得二自在一。乃至世間悉地尚
T2217_.59.0793b16: 不レ可レ得。何況五通等耶。五通等尚無二得理一。
T2217_.59.0793b17: 何況如來平等智身耶。是故佛説下三業世間
T2217_.59.0793b18: 一切功徳利益皆從二無相法中一而得中成辨上。如
T2217_.59.0793b19: 神通有二多種一。若行者以心二離レ相無一故乃
T2217_.59.0793b20: 至能得二二乘五通一。若更深修乃至能得二菩
T2217_.59.0793b21: 薩五通一。此五通即是入地菩薩自在之用。
T2217_.59.0793b22: 比二於二乘之通一如下用二日光一等中彼螢火上也。
T2217_.59.0793b23: 持明者。謂持誦人得二妙成就悉地之果一即能
T2217_.59.0793b24: 遍遊二一切佛土一供二養諸佛一成二就衆生一也。若
T2217_.59.0793b25: 不レ觀一此離二一切相一本來空寂法門上。此仙亦
T2217_.59.0793b26: 不レ可レ得。此即是入二於菩薩地一也。長壽謂於
T2217_.59.0793b27: レ壽自在常住二世間一利二益衆生一親二近諸佛一。童
T2217_.59.0793b28: 子謂壽無量歳常如二十六童子一容色鮮妙。亦
T2217_.59.0793b29: 是持明仙也文又疏第一云。又行者猶與二如
T2217_.59.0793c01: 來一共同等住。即能以二方便力一起二五神通一不
T2217_.59.0793c02: 動二本心一遊二諸佛刹一現二種種身語意一興二種
T2217_.59.0793c03: 種供養雲以無盡大願一廣修二諸度一文
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。爲二此果一故而修因行一。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。悉地者成就爲レ義。未審成就與二悉地一
T2217_.59.0793c08: 爲レ一爲レ異。若是異者何故前來翻二譯悉地一
T2217_.59.0793c09: 而作二成就一。若是一者不レ應二雙置一。然此一題
T2217_.59.0793c10: 義包二因果一。上成就字乃是行者能成就因。下
T2217_.59.0793c11: 悉地言所成就果。即是始覺契同本覺一名
T2217_.59.0793c12: 悉二得果一○成就之悉地。作二依主釋一。又因果
T2217_.59.0793c13: 不二成就即悉地。作二持業釋一文私云。梵語約
T2217_.59.0793c14: レ果立レ名。漢名據因得レ稱。互顯歟
T2217_.59.0793c15: 故智論鏡像偈云。等者以二此偈一證二上義一也
T2217_.59.0793c16: 以二偈非有一證二上若先有之衆縁則無所用之
T2217_.59.0793c17: 義一。此文意破二先有一云二衆縁無用一。故顯二非有
T2217_.59.0793c18: 義一也。以二亦非無一證二若先無之衆縁復何所
T2217_.59.0793c19: 用義一也。准レ前可レ知矣。次二句證二然是悉地
T2217_.59.0793c20: 成就亦復非無因縁義一也。意不レ受二前非有非
T2217_.59.0793c21: 無二句義反因縁義故。此義爲三共生句成二能
T2217_.59.0793c22: 破引一論耳。又義云。總證二上四不生義一。以二
T2217_.59.0793c23: 有無一配二自他一歟。亦復非有無當二共生一。此語
T2217_.59.0793c24: 亦不受者當二無因句一。故釋中。然是悉地成
T2217_.59.0793c25: 就亦復非無因縁者。破二無因生一也。第四句
T2217_.59.0793c26: 歟。智論云。譬如下鏡中像非レ鏡亦非レ面亦非
T2217_.59.0793c27: 持鏡人上非レ自非二無因一非レ有亦非レ無。此語亦
T2217_.59.0793c28: 不レ受。如レ是名二中道一文具文上擧二四不生一畢
T2217_.59.0793c29: 有二此文一。故知四句義歟。不應如彼等者疏家
T2217_.59.0794a01: 以智論譬意結二成上義一也
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。日初出時見二城門樓櫓宮殿行人
T2217_.59.0794a04: 出入一。日轉高轉滅。但可二眼見而無レ實是名二
T2217_.59.0794a05: 揵闥婆城一。有レ人初不レ見二揵闥婆城一。晨朝東
T2217_.59.0794a06: 向見二揵闥婆城一。意謂レ實樂疾行趣レ之。轉近
T2217_.59.0794a07: 轉失。日高轉滅。飢渇悶極。見三熱氣如二野馬一。
T2217_.59.0794a08: 謂之爲水。疾走趣之。轉近轉滅。疲極困哭
T2217_.59.0794a09: 至二窮山夾谷中一大喚涕哭。聞レ有二響應一。謂有二
T2217_.59.0794a10: 居民一求レ之。疲極而無所レ見。思惟自悟渇願
T2217_.59.0794a11: 心息。無智之人亦如是。空衆･界･入中見二吾我
T2217_.59.0794a12: 及諸法一。婬瞋心著四方狂走求樂自滿一。顛倒
T2217_.59.0794a13: 欺誑窮極懊惱。若以二智惠一知下無二吾我一無實
T2217_.59.0794a14: 法上者。是時顛倒願息。復次揵闥婆城非城。
T2217_.59.0794a15: 人心想爲レ城。凡夫亦如レ是。非レ身想爲身。非
T2217_.59.0794a16: レ心想爲レ心文私云。正文有二三喩一。今疏中但
T2217_.59.0794a17: 見二二譬一。而無所見及渇願心息二句。正順二陽
T2217_.59.0794a18: 炎意一故。疏主隨義轉用爲レ喩耳。或安二乃至
T2217_.59.0794a19: 言一故存二三喩義一歟。或云。爲レ願二無我無法
T2217_.59.0794a20: 二空義一用二二喩一歟云云此義非レ理。違二正文
T2217_.59.0794a21: 云喩一故。又云。喩倶顯二二空故一
T2217_.59.0794a22: 若以智惠知無我等者。譬中陽炎乾城。倶有二
T2217_.59.0794a23: 假有實無二意一。今合中但明二我法無一。不示二
T2217_.59.0794a24: 我法有義一耶謂我法有義非二今觀門本意一。
T2217_.59.0794a25: 故略レ之歟。智論正文幷明二我相法相有一矣。
T2217_.59.0794a26: 具如二先所引矣。問。前後譬喩中各但用二一
T2217_.59.0794a27: 喩一。今何用二多喩一耶。答。智論云。問曰。一事可
T2217_.59.0794a28: レ知何以二多譬喩一。答曰。我先已答三是摩訶衍
T2217_.59.0794a29: 如二大海水一。一切法盡攝二摩訶衍一。多因縁故
T2217_.59.0794b01: 多譬喩無レ咎。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。於二諸法一爲二人
T2217_.59.0794b03: 解一故應二多引喩文或云。一事者法也。意云。
T2217_.59.0794b04: 何一法以二多譬顯一耶爲言今謂不レ爾。一事者
T2217_.59.0794b05: 一喩也。意云。一喩可レ知何用二多譬一耶爲言故
T2217_.59.0794b06: 下文指二十喩一云。何以但以二十事一爲レ喩云云
T2217_.59.0794b07: 疏第二。泡等三喩云二此中三事一。可レ思レ之
T2217_.59.0794b08: 又以城喩身等者。大疏抄第一云。問。陽炎風
T2217_.59.0794b09: 光相映方生二其體一文今乾闥婆城。海氣日光
T2217_.59.0794b10: 相會方生云云何有二差別一。答。智度論以二陽炎一
T2217_.59.0794b11: 喩二我空性一。又經文世人妄想成立。有レ所二談
T2217_.59.0794b12: 議一云云故二乘智觀二我空一。故與レ此異也。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。聲聞法中以レ城喩レ身。此中何以説二
T2217_.59.0794b15: 揵闥婆城喩一。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。如二旋火
T2217_.59.0794b17: 輸一但惑二人目一。聲聞經中爲レ破二吾我一故。以
T2217_.59.0794b18: レ城爲レ喩。此中菩薩利根。深入二諸法空中一故。
T2217_.59.0794b19: 以二揵闥婆城一爲レ喩文同疏第二云。聲聞經中
T2217_.59.0794b20: 但得二生空一不レ得二法空一。不レ無二陰體一。猶二在不
T2217_.59.0794b21: レ無二成レ城因縁一。揵闥婆城因縁幷無。是故不
T2217_.59.0794b22: レ説。今曰。大乘生法幷空。所以得レ明也文私
T2217_.59.0794b23: 云。聲聞經中城喩者土木城。此城縁實城假
T2217_.59.0794b24: 義。譬二法有我無一也。揵城是縁及城倶無故。
T2217_.59.0794b25: 類二菩薩二空一也。二諦章下云。前破相宗觀二
T2217_.59.0794b26: 法假有一。如下土木城雖無二定性一不レ無中假城上。此
T2217_.59.0794b27: 宗破相觀法如二似乾闥婆城即非城。城喩既
T2217_.59.0794b28: 然。幻化等譬類齊等文私云。二城同以二棟梁
T2217_.59.0794b29: 椽柱一云二衆縁一歟。土木城棟梁等實有故。乾
T2217_.59.0794c01: 城不レ然故。問。成實論用二乾城喩一。然彼論全
T2217_.59.0794c02: 依二四阿含經一。何聲聞經中乾城喩無耶。答。智
T2217_.59.0794c03: 論次上文云。復一切聲聞法中無二乾闥婆城
T2217_.59.0794c04: 喩一。有二種種餘無常譬喩一文但至二成實一者。嘉
T2217_.59.0794c05: 祥法華疏云。三藏中所以不レ説二揵城一者。爲三
T2217_.59.0794c06: 三藏不レ説二本性空寂一。乾城喩辨能成之因所
T2217_.59.0794c07: 成之果無所有一。故三藏中不レ説也。而成實
T2217_.59.0794c08: 論亦有二此喩一者。引二菩薩藏中譬就二小乘法
T2217_.59.0794c09: 中一釋文法華義疏第三云。如二智度論云一。佛
T2217_.59.0794c10: 於二三藏中一。爲二諸聲聞一説二種種譬喩一。但不レ説二
T2217_.59.0794c11: 揵闥婆城喩一。乃至爲二諸菩薩一廣説二十種喩一
T2217_.59.0794c12: 等也。三藏中所三以不レ説二揵闥婆城喩一者。爲三
T2217_.59.0794c13: 三藏不レ説二一切法本性空一。乾城喩辨二能成
T2217_.59.0794c14: 之因所成果本無所有一。故三藏中不レ説也。
T2217_.59.0794c15: 而成實論亦有二此喩一者。引二菩薩藏中譬。就二
T2217_.59.0794c16: 小乘法中一釋耳文私云。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: ＊文彼文密嚴同二今密嚴一。彼文十方淨嚴。是他
T2217_.59.0794c22: 受用土。有二方分一故。諸天修羅宮得二長壽住一
T2217_.59.0794c23: 利レ生。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･成就悉地品疏中未二必此説一。
T2217_.59.0794c25: 同二住心品疏文一矣。大疏抄第一云。問。爾以二
T2217_.59.0794c26: 此喩一喩二三品悉地宮一。非レ實者下品宮二乘皆
T2217_.59.0794c27: 知。所知應レ云二一分二乘所得一。何全云レ非二二
T2217_.59.0794c28: 乘所得一。答。今宗所云悉地宮。最是密嚴佛
T2217_.59.0794c29: 土。行者若得二此宮一時爲レ令レ不レ生二愛著一故引二
T2217_.59.0795a01: 此喩一。故疏云二二乘經中無一
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。如二行人一隨二上中下期願一。依眞言法要一
T2217_.59.0795a04: 而修得レ成二悉地一。由二此悉地在身故○乘二悉
T2217_.59.0795a05: 地之業一而受二彼果一。名爲レ生二悉地家一。既生二悉
T2217_.59.0795a06: 地家一已。乃至成佛已來終不二失壞一文私云。
T2217_.59.0795a07: 准二此釋一。依二上中下期願一成二三品持明悉地一
T2217_.59.0795a08: 者。安二住三品悉地宮一也。馬頭儀軌下云○
T2217_.59.0795a09: 作二念誦一○三落叉遍○即得レ成二就持呪仙
T2217_.59.0795a10: 人一。自在得レ入二阿修羅宮一○六落叉遍即得二
T2217_.59.0795a11: 千歳活一。則持二現身一往二詣十方諸佛國土一文
T2217_.59.0795a12: 疏第十二云。如上諸器隨レ作二一事一用二欠字一。
T2217_.59.0795a13: 若得二上中下成就一。隨レ事而用乃至得レ成。持
T2217_.59.0795a14: 之以遊歴諸佛國土一名二持明仙一也文私云。
T2217_.59.0795a15: 上中下成就者。三品悉地也。悉地是成就義
T2217_.59.0795a16: 故。此中不レ出二修羅宮一擧二佛國一顯二修羅宮一歟。
T2217_.59.0795a17: 故上文云開謂開二阿修羅宮一等也文又諸佛
T2217_.59.0795a18: 國中攝二密嚴幷十方淨土一歟。又儀軌中擧二中
T2217_.59.0795a19: 下二宮一顯二密嚴一歟。問。持明與二下所レ擧五種
T2217_.59.0795a20: 悉地一相攝如何。答。疏第十五云。夫言二成就
T2217_.59.0795a21: 悉地一者。謂住二菩提心一也。此菩提心即是第十
T2217_.59.0795a22: 一地成二就最正覺一。如レ是名二悉地一。諸悉地中
T2217_.59.0795a23: 最在二其上一○謂此無上悉地以前略有二五種
T2217_.59.0795a24: 悉地一。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: 分能淨二諸根一深信二如來祕藏一決定不レ疑。信三
T2217_.59.0795a27: 佛有二如是如是方便一。若依行者必成二菩提一。
T2217_.59.0795a28: 此是地前信行也。次入地者。謂入二歡喜地一
T2217_.59.0795a29: 也○第三五通者。謂了知世間五通＊之境
T2217_.59.0795b01: 猶如二幻夢水月鏡像一。不レ可二執著一。爾時度二五
T2217_.59.0795b02: 通仙人之地一名二第三一也。第四二乘者。謂觀
T2217_.59.0795b03: 察二乘境界一。心得二無著心不墮二實際一。爾時
T2217_.59.0795b04: 得度二二乘境界一。爾時到二第八地一也。五從二第
T2217_.59.0795b05: 九地一修二菩提行道一轉轉勝進成二如來位一也。
T2217_.59.0795b06: 然諸經論師大略皆作二如レ此説一耳文大師即
T2217_.59.0795b07: 身義釋二大日經欲於此生入悉地文一云。此
T2217_.59.0795b08: 經所説悉地者。明二持明悉地及法佛悉地一也
T2217_.59.0795b09: 文私云。大師既持明悉地外擧二法佛悉地一。若
T2217_.59.0795b10: 五種中成佛兼レ果。則持明悉地攝二四種半一歟。
T2217_.59.0795b11: 法佛唯佛果故。若佛果唯無上悉地。因位分二
T2217_.59.0795b12: 五種一則持明可レ攝二五種一也。謂持明法佛如
T2217_.59.0795b13: レ次一門普門悉地故。持明悉地局二因位悉地一
T2217_.59.0795b14: 歟。故疏第十二云。持明者。謂持誦人得二妙
T2217_.59.0795b15: 成就悉地之果一。即能遍遊二一切佛土一供養諸
T2217_.59.0795b16: 佛一成就衆生一也○即是入二於菩薩地一也文又
T2217_.59.0795b17: 依前引儀軌文持明一。似レ局二下品悉地一矣。
T2217_.59.0795b18: 又義云。持明者有二總別二意一。三品悉地何不
T2217_.59.0795b19: レ盡二一切一耶。普門行者亦受持法佛明一故應
T2217_.59.0795b20: レ云二持明仙一。故經次下云。親於二尊所一受二明法一
T2217_.59.0795b21: 文法佛明又灌頂師所レ授故。又疏中佛云二大
T2217_.59.0795b22: 仙一。況行者乎。又大師以二經持眞言者得眞言
T2217_.59.0795b23: 仙文一證二即身成佛義一。一生成佛機云二眞言
T2217_.59.0795b24: 仙一。豈非二持明仙一乎。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二普
T2217_.59.0795b26: 門悉地一也。經説二云此生入悉地一。是一生成
T2217_.59.0795b27: 佛之義故。又經六文論兩文。同證二即身成佛一
T2217_.59.0795b28: 故。又問答中以二得眞言仙文一證二一生成佛一
T2217_.59.0795b29: 之故。或云。普門一門未三必依二一生二生一歟。
T2217_.59.0795c01: 祕釋云。問。依二五轉門一機有二幾種一。答。有二二
T2217_.59.0795c02: 機一。一上根上智期二即身成佛一。二但信行淺期二
T2217_.59.0795c03: 順次往生一。就二此行者一亦有多。正往二生密嚴
T2217_.59.0795c04: 土一兼有レ期二十方淨土一文此中生二密嚴一非二普
T2217_.59.0795c05: 門果一乎。或又即身義不分二一生二生云即
T2217_.59.0795c06: 身成佛一。小機二生又非二隔生一。故異二祕釋順
T2217_.59.0795c07: 次往生之義一矣
T2217_.59.0795c08: 當以此喩觀察等者。疏第十五云。如二乾闥婆
T2217_.59.0795c09: 城一身祕密者。彼所有仙人非レ身復非レ識也。
T2217_.59.0795c10: 云何身秘密者。言此悉地之人不レ捨二此身一不
T2217_.59.0795c11: レ捨二此識一而能祕密其身一。猶如乾闥婆城於
T2217_.59.0795c12: レ中見二種種宮殿人民衆物之相一。雖レ似レ有是
T2217_.59.0795c13: 而實非レ有。亦不レ有而有。或時可レ見或時而
T2217_.59.0795c14: 無一。此行人祕密其身一亦如二乾闥婆城一。但從二
T2217_.59.0795c15: 衆縁一而生二其實一。非レ實或隱或顯。由二眞言
T2217_.59.0795c16: 觀行衆因縁一故。而令二此身隨レ縁生滅一亦如
T2217_.59.0795c17: レ是也文私云。准知之一
T2217_.59.0795c18: 若深山峽谷中者。智論疏云。谷中空故故有二
T2217_.59.0795c19: 響應一。如二樂器等空故有出レ聲衆生亦爾。内
T2217_.59.0795c20: 外倶空。倶以二虚妄顛倒因縁一從レ聲出レ聲。故
T2217_.59.0795c21: 名爲レ＊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。風名二憂擅那一。觸レ齊而
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。愚人不解レ此。或著起二瞋癡一。
T2217_.59.0795c26: 中人有二智惠一不レ瞋亦不レ著亦復不二愚癡一。但
T2217_.59.0795c27: 隨二諸法相一文私云。長行釋大旨同。愚人不解
T2217_.59.0795c28: 等釋。取二偈頌意一順二長行一作レ釋也。以二此文一
T2217_.59.0795c29: 爲二合説一歟
T2217_.59.0796a01: 種種八風違順之音者。當卷下云。以三眞言行
T2217_.59.0796a02: 者未レ見二眞諦一以來當有二違順境界一。或現二種
T2217_.59.0796a03: 種可畏形色一。或作二異聲一。乃至震二動大地一○
T2217_.59.0796a04: 爾時安心不動無レ有二退屈一○行者見レ此住二
T2217_.59.0796a05: 菩提心一有二大義利一故○彼彼魔事不レ能二留
T2217_.59.0796a06: 礙一＊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。故云二違
T2217_.59.0796a08: 順一。眞言行者聞二此違順愛惡之聲一時以二＊響
T2217_.59.0796a09: 喩一可レ觀也。此是順違聲倶過故應レ非二聖者
T2217_.59.0796a10: 法音一。行者耳根淨故聞二餘愛惡聲一歟。不レ同二
T2217_.59.0796a11: 下所レ擧瑜伽境界中聖者法音一也。慈行釋云。
T2217_.59.0796a12: 八風不レ動二心念一。故須二無我一。若准二賢首一。財榮
T2217_.59.0796a13: 潤レ已損耗侵陵故云二利衰一。越レ過以毀越レ徳
T2217_.59.0796a14: 而歎故名二毀譽一。依二實徳一讃名レ稱依二實過一
T2217_.59.0796a15: 謗名レ譏。逼迫侵レ形名レ苦心神適悦名レ樂
T2217_.59.0796a16: 略抄
T2217_.59.0796a17: 或由舌根淨故等者。大疏抄第一云。乃至聞二
T2217_.59.0796a18: 諸佛菩薩教誡音聲一又自以二音聲一遍滿世
T2217_.59.0796a19: 界一。遇二此縁一時以二彼響喩一觀察此道理一不レ應
T2217_.59.0796a20: レ生レ著也文此釋意。或由已下文爲二行者所爲一
T2217_.59.0796a21: 也。私云。此猶擧二前聖者所爲一也。前擧二無量
T2217_.59.0796a22: 音聲之教一今明二一音普遍之徳一。故殊出二舌根
T2217_.59.0796a23: 淨之因一歟。無量一音異故云レ或也。況次下文
T2217_.59.0796a24: 既云二遇此境界一。所對境界。若通二行者一應レ云
T2217_.59.0796a25: レ得二此境界一歟
T2217_.59.0796a26: 爾時入音聲惠法門者。大疏抄第一云。意如二
T2217_.59.0796a27: 前所言。於二音聲一得二解脱一故爾云耳文上文
T2217_.59.0796a28: 云。既解二音聲衆縁和合不實故。於二不思議
T2217_.59.0796a29: 神變音聲一不レ生二貪著一。不レ生二貪著一故心性不
T2217_.59.0796b01: レ穢。心性清淨故能住二實際一也文
T2217_.59.0796b02: 如是眞言水月喩等者。有云。有二二點一。一者如
T2217_.59.0796b03: レ是眞言水月可レ悟喩用悟訓二者眞言水月悟
T2217_.59.0796b04: 持明者當如レ此説云云私云。何必喩訓煩。只
T2217_.59.0796b05: 眞言水月譬可レ訓。意本尊行者水月且云レ喩
T2217_.59.0796b06: 歟。從喩故實是法也。故所レ引釋論説レ法云。
T2217_.59.0796b07: 實法性月輪在二實際虚空中一。凡夫心水有二
T2217_.59.0796b08: 我我所相現一云云此文既喩水月外更説二法水
T2217_.59.0796b09: 月一。准知眞言水月又可レ同歟。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。月本在レ天。
T2217_.59.0796b12: 唯有二一月一有二衆水一故見二衆多月一。諸法亦爾。
T2217_.59.0796b13: 本來一相以二衆生無明心水有一故。遂見三諸
T2217_.59.0796b14: 法有二種種相一。生我我所一迷二實相一。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。何爲二能所在一耶。答。或云。謂於二一法性一
T2217_.59.0796b18: 性徳輪圓靈明具足。此喩二月輪一。廣大無礙清
T2217_.59.0796b19: 淨無分別性號二虚空一也。又云。謂於二理智不
T2217_.59.0796b20: 二法一本覺圓明云二月輪一。眞如無障云二虚空一
T2217_.59.0796b21: 耳。私云。設雖二一理一何無二能所義一。相性別故。
T2217_.59.0796b22: 故唯識論第十云。又自性身依二法性土一。雖三此
T2217_.59.0796b23: 身土體無二差別一而屬二佛法一相性異故文又釋
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。由レ何我我所相現耶。若法性現二我
T2217_.59.0796b27: 相一則質影相違。猶如三水質現二火影一矣。彼復
T2217_.59.0796b28: 禮。眞法性本淨。妄念何由起云云引可二作證
T2217_.59.0796b29: 如何。答。妄元無體故依二法性他一成也。故起
T2217_.59.0796c01: 信論云。謂不二如實知眞如法一一故不覺心起
T2217_.59.0796c02: 文摩訶衍論云。根本無明不レ能二自有一。當下依二
T2217_.59.0796c03: 眞如方得中止住上文又慈行釋云。妄元無性
T2217_.59.0796c04: 故依レ他成文天台釋云。無明無レ體全依二法性一
T2217_.59.0796c05: 文但至二質影相違一者。以二從眞起妄同二從レ質
T2217_.59.0796c06: 現影也　又復禮問者。慈行釋二此事一云。故清
T2217_.59.0796c07: 涼答曰。迷レ眞妄念生迷心即用
妄生即體		而全二同此一迷
T2217_.59.0796c08: 眞是用得起是體文仍無レ失。問未レ不レ如二三
T2217_.59.0796c09: 法一。前眞獨在レ立歟。迷眞起妄又爾也。若爾
T2217_.59.0796c10: 又有二眞前妄後過一耶。答。眞妄従二無始一雖二同
T2217_.59.0796c11: 時一且義説二前後一。故二卷起信論云。謂從二無
T2217_.59.0796c12: 始一來謂不二如實知眞如法一一故不覺心起文
T2217_.59.0796c13: 又淨影釋云。全眞義邊終日全眞而不レ妨レ妄。
T2217_.59.0796c14: 成レ妄義邊終日成レ妄而不レ妨レ眞文
T2217_.59.0796c15: 無實智故見種種法者。無二實智一故見二法相一。
T2217_.59.0796c16: 何下文中以二實智一遣二我相一耶。謂我相法相
T2217_.59.0796c17: 倶實智所斷故無レ失。或又下文擧二我相一顯二
T2217_.59.0796c18: 法相一。上文中我我所相現亦爾也。今十喩菩
T2217_.59.0796c19: 薩所觀故專可レ遮二法相一也
T2217_.59.0796c20: 無明心靜水中等者。惠影疏第二云。是諸衆
T2217_.59.0796c21: 生不レ知下諸法唯有二一相一本來是空上無明心
T2217_.59.0796c22: 中横生二取著一起二我我所一造二種種業一生二種種
T2217_.59.0796c23: 煩惱一執二虚誑法一。菩薩聖人解二諸法實相一故
T2217_.59.0796c24: 皆悉了達知二是誑法一。所以不レ著。見二凡夫執一
T2217_.59.0796c25: レ之。是以致レ咲耳文
T2217_.59.0796c26: 實智惠杖擾心水則不見者大疏抄第一云。
T2217_.59.0796c27: 聖者心水常清如レ月。凡夫心水常濁如レ泥生二
T2217_.59.0796c28: 生我我所一。以二智惠杖一擾二其我月一自然不
T2217_.59.0796c29: レ現。是故行者能應レ知二心性一言也文
T2217_.59.0797a01: 或自以如意珠身等者。上約三本尊現二行者心
T2217_.59.0797a02: 中一。今據三行者身現二干衆生心中一也。斯則如
T2217_.59.0797a03: レ次自行化他義也。如意珠身者疏第十五云。
T2217_.59.0797a04: 如下如意珠在二於憧頭一能滿二一切人願一隨二心
T2217_.59.0797a05: 所欲一可二彼所求一稱レ心而至上。今觀レ是。彼從レ珠
T2217_.59.0797a06: 得レ生耶。從二人心一得レ生耶。若從レ珠出。何故
T2217_.59.0797a07: 一切時不レ出要待二人心希願一方出耶。若從二
T2217_.59.0797a08: 人心一出。則人心得何不二自求一而待レ珠耶。當
T2217_.59.0797a09: レ知不二從レ珠出一。不下從二人心一出上。不レ共。不レ無二
T2217_.59.0797a10: 因縁一。但和合有耳。今悉地不思議神變亦如
T2217_.59.0797a11: レ是。但猶二眞言一故口業淨。觀二本尊一故意業淨。
T2217_.59.0797a12: 印故身業淨。三業平等故自然而有二不思議
T2217_.59.0797a13: 業一。然亦不レ可二分別一。無レ思無レ爲也文私云。准二
T2217_.59.0797a14: 此釋一。行者三業淨故有二不思議業用一。無レ思
T2217_.59.0797a15: 無レ爲而作二利衆生事一。如三如意珠滿二人求願一。
T2217_.59.0797a16: 故云二如意珠身一也。又經第七云。大菩提心如
T2217_.59.0797a17: 意寶滿二世出世所有希願一文此行者身悉地
T2217_.59.0797a18: 成就後有二不思議業一。悉地從レ心生故菩提心
T2217_.59.0797a19: 所生身故云二如意珠身一歟
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。就二別
T2217_.59.0797a22: 釋中一有レ二。初今此至二所生一者密嚴海會破
T2217_.59.0797a23: 執也。故云二密嚴之想一。此依二自心佛身因縁一
T2217_.59.0797a24: 現故。我心佛身相待作二自他不生等義一矣。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二所生一耶爲言問。今
T2217_.59.0797a27: 此文四句具有耶。答。或云。自他二句也。私
T2217_.59.0797a28: 云。意含二四句一。所謂相違自他故。自不レ生。他
T2217_.59.0797a29: 不レ生。相違自他故。共不レ生。相違自他則倶
T2217_.59.0797b01: 非二因縁一故。無因不レ生也。例如下香象出二三
T2217_.59.0797b02: 業一以二即一因一作中存壞四句上。次又如下後如
T2217_.59.0797b03: 意珠身破執也。此中有レ二。初重明二珠身心
T2217_.59.0797b04: 現一。此中有二法譬一。法譬中不來去義相反。謂
T2217_.59.0797b05: 悉不來反合二水不去一。自心不去反合二月不
T2217_.59.0797b06: 來一也。來去雖二相反一義理全無レ違耳。後當以
T2217_.59.0797b07: 下正述二破執一也。此中二。初正述。後以レ喩反
T2217_.59.0797b08: 顯。第二總結中。初既能自淨其意者結二初
T2217_.59.0797b09: 釋一。自心澄淨而海會現故。後當下結二第二釋一。
T2217_.59.0797b10: 如意珠身故云二如如不動一。衆生蒙レ益故云二爲
T2217_.59.0797b11: 人演説一也
T2217_.59.0797b12: 聲聞經以受至復殊也者。爲レ明二今經浮泡喩一
T2217_.59.0797b13: 示下先擧二二經意一異中今經上也。所謂聲聞經中
T2217_.59.0797b14: 以二浮泡無性衆縁實法一喩二唯蘊無我一歟。故
T2217_.59.0797b15: 疏第二云。聲聞經中雖レ説二此五喩一。而意明二
T2217_.59.0797b16: 無我一文又智論云。復一切聲聞法中無二揵城
T2217_.59.0797b17: 喩一。有二餘無常譬一受如レ泡取意般若經中。泡是
T2217_.59.0797b18: 雖レ無二實性一。因縁猶實法故。菩薩觀二諸法空一
T2217_.59.0797b19: 十喩中除レ此取二如化一也。故大般若經第一
T2217_.59.0797b20: 縁起品云。於二諸法門一勝解觀察如レ幻如二陽焔一
T2217_.59.0797b21: 如レ夢如二水月一如レ＊響如二空花一如レ像如二光影一
T2217_.59.0797b22: 如二變化事一如二尋香城一雖二皆無一實而現似レ有
T2217_.59.0797b23: 文但今般若者指二大品一歟。彼經第一序品云。
T2217_.59.0797b24: 諸法如レ幻如レ炎如二水中月一如二虚空一如レ響如二
T2217_.59.0797b25: 乾闥婆城一如レ夢如レ影如二鏡中像一如化文　今
T2217_.59.0797b26: 疏浮泡喩意異二二經意一而譬二即心變化一也。
T2217_.59.0797b27: 問。疏第二云。此三事猶帶二拆法一明二無性空一。
T2217_.59.0797b28: 此中幻･炎等明二體法難解空一故不レ論也取意
T2217_.59.0797b29: 既泡沫･芭蕉三事帶二拆法一故。第二劫猶不
T2217_.59.0797c01: レ取レ之。第三劫中何取レ彼耶。答。因縁實法故
T2217_.59.0797c02: 不レ順二體法空一。例如二土木城一。故不レ取レ彼耳然
T2217_.59.0797c03: 今以二泡起滅即水起滅一喩二即心之變化一。故所
T2217_.59.0797c04: 況既異。例難不レ齊矣。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: 以二心生便有心滅則滅一文故知心･化･生滅同
T2217_.59.0797c07: 而異二泡滅水存一故。問。若爾何譬二即心變化一
T2217_.59.0797c08: 乎。答。彼取二泡滅即水滅邊一故無レ違耳。問。第
T2217_.59.0797c09: 二劫又明二三界唯心義一。故三重幻中云二即心
T2217_.59.0797c10: 幻一。若爾何不レ爲レ喩耶。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二唯心一。此
T2217_.59.0797c12: 一心縁起故云二即心一也。又彼質影雙存。此
T2217_.59.0797c13: 唯影無質也。又彼諸法歸二自心一。此自心成二諸
T2217_.59.0797c14: 法一。故二劫意大異而已。又如三彼華嚴三界唯
T2217_.59.0797c15: 識自宗他宗倶談三界唯心但局二我宗一也
T2217_.59.0797c16: 又以心爲曼荼羅等者。今釋與レ前異云。前
T2217_.59.0797c17: 釋自心作レ佛還蒙二彼佛示悟方便一自心轉入
T2217_.59.0797c18: 無量法門一也。今釋自心作二曼荼羅境界一此
T2217_.59.0797c19: 爲二能縁境界一自心能作二不思議神變一也。以
T2217_.59.0797c20: レ此喩下海水自心昇レ空成二雨水一作佛降與二海水一
T2217_.59.0797c21: 爲レ縁生中種種浮泡上轉入法門
能作變化		也。兩釋如レ次自
T2217_.59.0797c22: 利利他歟。故云二轉入法門能作變化一也
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: 變化心作二八種變化一。一者能作レ小乃至微塵。
T2217_.59.0797c28: 二者能作レ大乃至滿二虚空一。三者能作輕乃至
T2217_.59.0797c29: 如二鴻毛一。四者能作二自在一。能以レ大爲レ小以
T2217_.59.0798a01: レ長爲レ短。如是種種。五者能有二主力一。有二大力一
T2217_.59.0798a02: 人無レ所レ下故言レ有二主力一。六者能遠到。七能
T2217_.59.0798a03: 動レ地。八者隨二意所欲一盡能得。一身能作二多
T2217_.59.0798a04: 身一能作レ一。石壁皆過。履レ水。虚手捫二日月一。
T2217_.59.0798a05: 能轉二四大一地作レ水水作レ地火作レ風風作レ火
T2217_.59.0798a06: 石作レ金金作レ石文抄中第七文
云云		頌疏第二十七
T2217_.59.0798a07: 云。從二神境通一生二變化心一總有二十四一。謂初
T2217_.59.0798a08: 定果有レ二。二定果有レ三。三定果有レ四。第四
T2217_.59.0798a09: 定果有レ五。且初禪有二二化心一。一欲界攝。謂
T2217_.59.0798a10: 初禪作二欲界化一也。二初禪攝。謂初禪作二初
T2217_.59.0798a11: 禪化一也乃至第四靜慮有二五化心一。四種如レ前。
T2217_.59.0798a12: 加二第四禪化一。諸果化心依二上地一必無レ依レ下
T2217_.59.0798a13: ○謂勢力劣故文又云。此二界化各有二二種一。
T2217_.59.0798a14: 一似二自身一化。二似二他身一化。身在二多界一化
T2217_.59.0798a15: 有二四種一。謂作二欲界自他二化一。及作二色界自
T2217_.59.0798a16: 他二化一。身在二色界一化亦四種如二欲界一説文
T2217_.59.0798a17: 私云。此能化心從二神境通一生。是通之果也。
T2217_.59.0798a18: 故頌疏云。此十四能變化心從レ定修生。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。非レ取二能化心一。能化心是實法故。
T2217_.59.0798a21: 故智論云。如下化人無二生老病死一無レ苦無レ樂
T2217_.59.0798a22: 亦異二於人生一。以レ是故空無實。一切諸法亦
T2217_.59.0798a23: 如レ是。皆無二生住滅一。以レ是故説二諸法如化一文
T2217_.59.0798a24: 此所化事若欲界化則以二色香味觸四境一爲
T2217_.59.0798a25: レ體。若色界化則以二色觸二境一爲レ體也。於レ中
T2217_.59.0798a26: 有二即質離質一。若即質化即二我身一化二色天形
T2217_.59.0798a27: 欲界人天等姿一也。若離質化我身外別化二彼
T2217_.59.0798a28: 等身一也。設離質化設即質化隨二所化事一可
T2217_.59.0798a29: レ攝二欲色二界一。能化心唯色界攝也。依身欲
T2217_.59.0798b01: 色二界隨レ應不定也。若色界人天身修得
T2217_.59.0798b02: 色界定一可二色天一乎。或云。入定位彼天攝。出
T2217_.59.0798b03: 定不レ爾歟。私云。設雖二入定一。依身既欲界故。
T2217_.59.0798b04: 欲界攝也。問。今變化何不レ通二無色一耶。答。彼
T2217_.59.0798b05: 非二通依地一故。故頌疏云。五通必依二止觀均
T2217_.59.0798b06: 地一。未至等地故亦無レ通文無色定多惠少。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二
T2217_.59.0798b08: 四禪根本定地一。○大乘法中始終同レ小。究
T2217_.59.0798b09: 竟終成依二一切禪一悉能起レ之文又瑜伽論云。
T2217_.59.0798b10: 色無色天變二身萬億一共立二毛端一文此等釋通二
T2217_.59.0798b11: 無色一。如何。答。今所レ引智論既云二十四變化一
T2217_.59.0798b12: 局二欲色一。又瑜伽文者。住心論釋二此事一云。然
T2217_.59.0798b13: 大乘唯識論等許三無色界有二定品色一。而無二
T2217_.59.0798b14: 業果通果色一文既諸論一同。義章釋未審。但
T2217_.59.0798b15: 會レ之彼章次上釋云。又聲聞人隨依二何定一。所
T2217_.59.0798b16: レ發神通入二餘定中一。不レ能レ起レ用。諸佛菩薩則
T2217_.59.0798b17: 不レ如是。隨依二何定一。所レ發神通入二餘定中一。
T2217_.59.0798b18: 悉能起レ用文准二此釋一。入二餘定中一悉能起レ用
T2217_.59.0798b19: 義勝二聲聞一故云二依一切禪一歟。非レ謂下依二無
T2217_.59.0798b20: 色一起通而已。問。變化亦雖二化事無性一。能化
T2217_.59.0798b21: 心因縁即實法。若爾何捨レ泡取レ化耶。答。泡
T2217_.59.0798b22: 從レ水生。泡擧體水故。破二泡形一濕性猶存。是
T2217_.59.0798b23: 即如二＊拆法極微刹那體猶在一。然化事雖二從
T2217_.59.0798b24: レ心生一。化事擧體非レ心故。化息時化事處無二
T2217_.59.0798b25: 心殘一。故喩二體法空一也。例如二乾城木城異一也｣
T2217_.59.0798b26: 天龍鬼神亦能作化者。智論云。是變化復
T2217_.59.0798b27: 有二四種一。欲界藥草寶物幻術能變化諸物一。諸
T2217_.59.0798b28: 神通人神力故能變化諸物一。天龍鬼神輩得二
T2217_.59.0798b29: 生報力一故能變化諸物一。色界生報修定力
T2217_.59.0798c01: 故能變化諸物一文同疏第二惠影云。復有四種
T2217_.59.0798c02: 者。謂藥草等亦能變レ物延レ年也。寶物者。如
T2217_.59.0798c03: 意珠亦能變レ物令レ成レ寶也。幻術亦能變二諸
T2217_.59.0798c04: 物一也。説勒那留支等用呪事亦善能呪二井
T2217_.59.0798c05: 水一令レ滿レ方。方自取レ之能呪幻博貪向墓也。
T2217_.59.0798c06: 諸神通者明二神通人亦能變化一也。前言二八種
T2217_.59.0798c07: 變化一。變化若得レ禪時即能得者。今此中別明二
T2217_.59.0798c08: 修通除障通無明所得一故別出レ之耳。諸龍神
T2217_.59.0798c09: 鬼色界修定所得生報力能變化等不レ入二四
T2217_.59.0798c10: 種一。四種中但取二修習所得者一耳。前言二變化一
T2217_.59.0798c11: 據下身在二欲界一修得諸禪一作者一。是故此中別
T2217_.59.0798c12: 出二初禪生報所得者一也文倶舍論二十七云。
T2217_.59.0798c13: 神境智類總有二五種一。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。由二修
T2217_.59.0798c15: レ定得一故。二生得。生二彼處一得故。三呪成。由二
T2217_.59.0798c16: 呪力一成故。四藥成。由二藥力一成故。五業成。由二
T2217_.59.0798c17: 業力一成故文私案智論四種加二前修得一雖レ成二
T2217_.59.0798c18: 五種一與二倶舍一少異。互用二開合一故。謂智論以二
T2217_.59.0798c19: 業得一合二生得一更開二神通一故。倶舍神通攝二
T2217_.59.0798c20: 修得一更開二業得一故。又倶舍有二占相得一矣　問。
T2217_.59.0798c21: 以二五種得一配二人天等一方如何。答　頌疏云。若
T2217_.59.0798c22: 修得通唯人天趣。能入レ定故。生得除人通二
T2217_.59.0798c23: 餘四趣一。皆有二生得一。呪藥二種通二人天鬼趣一。
T2217_.59.0798c24: 占相唯人也文呪藥通天者欲天歟。智論生得
T2217_.59.0798c25: 無二地獄一者擧二龍鬼一顯レ彼歟。光釋有二多解一檢
T2217_.59.0798c26: 可レ見矣
T2217_.59.0798c27: 如化生先無定物等者。智論云。復次化生先
T2217_.59.0798c28: 無二定物一。但以二心生一便有二所作一。皆無レ有レ實。
T2217_.59.0798c29: 人身亦如レ是。本無二所有一。但從二先世心一生從二
T2217_.59.0799a01: 今世身一。皆無有レ實。以レ是故説二諸法如一化。
T2217_.59.0799a02: 如二變化心滅則化滅一。諸法亦如レ是。因縁滅
T2217_.59.0799a03: 果亦滅不二自在○復次如二變化生レ法無初
T2217_.59.0799a04: 無中無後。諸法亦如是。如下變化生時無二
T2217_.59.0799a05: 所從來一滅亦無中所去上。諸法亦如レ是文
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。且取二虚
T2217_.59.0799a10: 空爲一譬歟。然經中云二如空中無衆生等一直
T2217_.59.0799a11: 非取二虚空一也。故列レ名中經云二虚空華一。論云二
T2217_.59.0799a12: 如虚空一。若爾經論是異。疏家何引二論文一釋二
T2217_.59.0799a13: 經意一而准二論有人飛上等文一釋二如得神通者
T2217_.59.0799a14: 於空一顯色中自在飛行等一乎。謂釋論意非三
T2217_.59.0799a15: 直取二大虚體一。取二縹色一爲レ譬歟。故以二空一顯
T2217_.59.0799a16: 色一同二經空華一歟。故惠影疏第二云。衆生亦
T2217_.59.0799a17: 爾。遠二無漏法一故爲二顛例一。分別心所轉於二空
T2217_.59.0799a18: 法中一轉取二男女等相一生二染著心一。如三遠生虚
T2217_.59.0799a19: 空謂爲二縹色一也文又大品十喩云二如虚空一。大
T2217_.59.0799a20: 般若十喩云二如空花一可レ思レ之。又釋論意不
T2217_.59.0799a21: 許二虚空實體一故直取二虚空一歟。彼論多重問
T2217_.59.0799a22: 答付二虚空一論レ之
T2217_.59.0799a23: 遠無漏實智惠故等者。問。應レ云下遠二實相一譬二
T2217_.59.0799a24: 遠視一故對中虚空上故。應下以二實相一類二虚空一以二
T2217_.59.0799a25: 實智一合レ眼以二我男女等一合中縹色上故。如何。
T2217_.59.0799a26: 答。譬合影略互顯歟。譬中擧二翳眼一顯二明目一
T2217_.59.0799a27: 合中擧二實智一顯二惡惠一故。故譬中又應レ云下遠二
T2217_.59.0799a28: 明眼一故奇二虚空一見中縹色上。合中又應レ云遠視
T2217_.59.0799a29: 故身見轉見二我男女一也。謂執二我我所一是身
T2217_.59.0799b01: 見故
T2217_.59.0799b02: 極遠而無所見者。上文遠視故見二縹色一云云
T2217_.59.0799b03: 何今遠而無レ見耶。謂上文在二地下一遠視故
T2217_.59.0799b04: 見二青色一。今飛昇空中一遠至無レ見也。意異。
T2217_.59.0799b05: 智論具文云。有レ人飛上極遠而無二所見一。以二
T2217_.59.0799b06: 遠視一故謂爲二青色一文
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。眞際如レ空。諸法如二空華等一。凡
T2217_.59.0799b09: 夫妄見二空中種種相貎一。其所見相都無二實體一。
T2217_.59.0799b10: 如レ是行者修二觀行一時遇二諸魔境種種違順
T2217_.59.0799b11: 縁一時安二心虚空不レ動不レ起言也無爲空量
同前也文
T2217_.59.0799b12: 若有種種魔事等者。謂以二種種魔幷業煩惱一
T2217_.59.0799b13: 合二譬中疾病非人等因縁一也。謂魔及業煩惱
T2217_.59.0799b14: 如レ次合二譬人及疾病一歟。以二事及境二字一
T2217_.59.0799b15: 合二種種人物形相等一。事謂魔所作事境謂業
T2217_.59.0799b16: 煩惱所起境故。以二皆當安心等文一合二得本心
T2217_.59.0799b17: 等句一也。問。此喩及下火輪喩。經中無二合法
T2217_.59.0799b18: 文一。如何。答。擧レ喩顯法歟。又前八喩其義顯
T2217_.59.0799b19: 故。又總摽中云二十喩皆眞言行者所行一故｣
T2217_.59.0799b20: 譬如火燼等者。智論疏第二云。如旋火輪
T2217_.59.0799b21: 者。被二火燒一頭名レ作二火&T015947;。投レ之急轉遙看
T2217_.59.0799b22: 似二如火輸一。其實無輪。萬法云云亦爾。無レ實。
T2217_.59.0799b23: 衆生遠離諸法實相一故見二諸法一似レ有。觀レ之
T2217_.59.0799b24: 則無也文
T2217_.59.0799b25: 一體速疾力者。疏第六云。經云。時佛入二於一
T2217_.59.0799b26: 切如來一體速疾力三昧一者。謂入二此三昧一時
T2217_.59.0799b27: 證＊心一切如來皆同一法界智體一。於二一念
T2217_.59.0799b28: 中一能次第觀察無量世界海微塵等諸三昧
T2217_.59.0799b29: 門一。知下如レ是如レ是若干衆生於二彼彼三昧門
T2217_.59.0799c01: 中一應得レ入レ道。知下彼善知識已爲二若干衆生一
T2217_.59.0799c02: 作二種子因縁一。等爲二若干衆生一作二種種因
T2217_.59.0799c03: 縁一。或有二衆生一入二如是法門可レ得二超昇成
T2217_.59.0799c04: 佛一。入二餘法門一久遠稽留不レ得二成佛一。如レ是等
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上。於二一一門一
T2217_.59.0799c07: 各得三能成就無量衆生一故名二一體速疾力三
T2217_.59.0799c08: 昧也文又第一云。如レ是遊戲即是菩薩自在
T2217_.59.0799c09: 神通。言毘盧遮那本行二菩薩道一時。以二一體
T2217_.59.0799c10: 速疾力三昧一供養無量善知識一遍行二無量諸
T2217_.59.0799c11: 度門一。自利利他法皆具足文私云。一體速疾
T2217_.59.0799c12: 力三昧是准二上下文一通二佛菩薩所入一歟。但
T2217_.59.0799c13: 今文是擧二菩薩所入一歟。云二淨菩提心一故此
T2217_.59.0799c14: 三昧又普門三昧歟。或云。a字觀云二一體速
T2217_.59.0799c15: 疾力三昧一也云云此義非レ無レ理。今文既云二於
T2217_.59.0799c16: 一a字門旋轉無礙一故。又論云。火輪隨レ手
T2217_.59.0799c17: 方與圓種種變形任意遷。一種阿字多旋轉･
T2217_.59.0799c18: 無邊法義因レ茲宣文
T2217_.59.0799c19: 諸結使煩惱等者。此中正見合レ光我法相合
T2217_.59.0799c20: レ影。然譬中無二煩惱譬一。謂合中擧二煩惱一譬中
T2217_.59.0799c21: 顯レ人歟。又次釋中擧二人幷影一。合中但擧レ影
T2217_.59.0799c22: 顯レ人歟。善惡業即隨レ人去住動故。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。業影不二相離一略抄起信論云。住持過去
T2217_.59.0799c25: 無量世等善惡之業一令レ不レ失故文故知兩節
T2217_.59.0799c26: 釋又影略互顯也初釋中譬中闕レ人。後釋中
T2217_.59.0799c27: 合中闕レ人。故或云二果報類人。或云二業譬レ人
T2217_.59.0799c28: 報合レ影不斷。故云二罪福就時出一也。大疏
T2217_.59.0799c29: 抄一云。意有二人體一時影隨有。人去影去。隨
T2217_.59.0800a01: レ業有レ報言也文但以レ非二倶時一故法譬不齊
T2217_.59.0800a02: 歟。人又雖二果報一今且約二人持業論二去住動一
T2217_.59.0800a03: 歟。未レ詳。委可二尋決一耳。此中報不斷故罪福
T2217_.59.0800a04: 熟時出者合レ動歟。又出者去義也。故智論云二
T2217_.59.0800a05: 不去一。中論云二不出一。動是去住外無二別體一。故
T2217_.59.0800a06: 四威儀中無レ擧。故無二別合一歟
T2217_.59.0800a07: 然是影非有物者。疏家以二釋論影喩一同二今經
T2217_.59.0800a08: 火輪一也影是眼識所縁顯密通滿掟。何云誑二
T2217_.59.0800a09: 眼法一乎。影又顯色其一極微聚集實色大小
T2217_.59.0800a10: 大同習也。何云レ非二有物一乎。謂且約三釋論不
T2217_.59.0800a11: レ許二影實體一作二此釋一歟。大疏抄第一云。旋火
T2217_.59.0800a12: 輪與二影喩一其意同也。可レ思也。上第四喩釋
T2217_.59.0800a13: 論名二鏡中像喩一也。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: 説二十縁生句一。已是大乘句云云若爾者皆非二
T2217_.59.0800a16: 二乘所解一。何乾闥婆城一云レ非二二乘所解一。
T2217_.59.0800a17: 答。彼以二乾闥婆城一攝二餘縁生一爾云也。問不
T2217_.59.0800a18: レ然。疏文不レ云。相准可知○何可レ云二例攝一。此
T2217_.59.0800a19: 甚難。好可レ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。通二顯密大乘一。今十縁生
T2217_.59.0800a21: 句第三劫所觀。第三劫中有二顯密能所寄齊一
T2217_.59.0800a22: 故。故疏釋云レ非二聲聞縁覺安足之處一文或云。
T2217_.59.0800a23: 但局レ密也。大乘生句釋二毘盧遮那上上智觀
T2217_.59.0800a24: 故。必定句等正覺句等局レ密故。但非二乘文
T2217_.59.0800a25: 者雖二唯眞言一。作二此釋一何失。例如二諸佛大祕
T2217_.59.0800a26: 密外道不能レ識也。安足之處者句是足跡之
T2217_.59.0800a27: 義。故大乘人安足之處故非二聲縁安足一也。
T2217_.59.0800a28: 義如二前釋一。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: 淨菩提心門名二初法明道一。菩薩住レ此不レ久修
T2217_.59.0800b02: 學便得二除一切蓋障三昧一文疏第一云。行者
T2217_.59.0800b03: 已得二淨除五障三昧一。爾時於二自心中一常見二
T2217_.59.0800b04: 十方一切諸佛一○當レ知行人則是位同二大覺一
T2217_.59.0800b05: 也。以二其自覺心一故便得二佛名一。然非二究竟妙
T2217_.59.0800b06: 覺大牟尼位一文
T2217_.59.0800b07: 函蓋相稱等者。理智不二類二函蓋相稱一也。故
T2217_.59.0800b08: 鈔云。心之實相與二彼智惠一猶如二函蓋一文天台
T2217_.59.0800b09: 釋云。境既無量無邊常住不滅。智亦如レ是。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。智惠未レ滿福徳微少。不レ達二一心中
T2217_.59.0800b13: 實處一。故根本無明猶未二出離一。而卒二萬行一到二
T2217_.59.0800b14: 果位一時。始覺般若分明顯了本有功徳具足
T2217_.59.0800b15: 圓滿。現見二一中法界之心安立住處一根本無
T2217_.59.0800b16: 明頓斷無レ餘。是故名爲二見一處一文私云。心之
T2217_.59.0800b17: 實際是一心中實之處故云二心處一。如來智惠
T2217_.59.0800b18: 又安住其實相中一故云二安住其中一也。論約二
T2217_.59.0800b19: 所安住處一。今依二能安住智一歟。論一中法界之
T2217_.59.0800b20: 心者後重一法界心。即當二天台宗一。今心處者
T2217_.59.0800b21: 初地淨菩提心。是亦同二天台一矣。或又一中
T2217_.59.0800b22: 法界兼二華嚴一。以二風水龍王一同二華嚴一故。今
T2217_.59.0800b23: 文此心名二極無自性心一。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。謂持二祕密神通力一也。如二一闡
T2217_.59.0800b26: 提必死之疾二乘實際作證已死之人一諸佛
T2217_.59.0800b27: 醫王明見二如來性一故則能必定師子吼於二
T2217_.59.0800b28: 救療因縁一心不二怯弱一文准二此文一。諸佛以二祕
T2217_.59.0800b29: 密神通力一見二闡提二乘如來性一必定師子
T2217_.59.0800c01: ＊吼説二救療實相印一故。云二如來性心實相印一
T2217_.59.0800c02: 也。法華經中説二二乘成佛一故。云二如説實相
T2217_.59.0800c03: 印一也。可二例准一歟
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。復有レ魔。作二比丘被服一來語二菩薩一。汝先
T2217_.59.0800c06: 從二小師一聞二修六婆羅密法一。皆是虚妄。所集
T2217_.59.0800c07: 隨喜功徳亦是虚妄。汝先所レ聞皆是虚誑。文
T2217_.59.0800c08: 飾不レ眞。非二佛口説一。今我爲レ汝眞示二佛法一。乃
T2217_.59.0800c09: 至魔作二佛身一來所レ説。異二於法相一者亦不二信
T2217_.59.0800c10: 受一。譬如下狗著二師子皮一諸獸見レ之雖レ怖聞レ聲
T2217_.59.0800c11: 則知中是狗上。何況變作餘身等一能令三行者變
T2217_.59.0800c12: 易其心一哉文
T2217_.59.0800c13: 即是心佛顯現等者。疏第一云。爾時行人爲二
T2217_.59.0800c14: 此寂光一所レ照。無量知見自然開發。如二蓮華
T2217_.59.0800c15: 敷一。故云二無量智成就一。此智成就即是毘盧
T2217_.59.0800c16: 遮那心佛現前故。云二等正覺顯現一。梵本云二三
T2217_.59.0800c17: 藐三佛陀現一也。佛已略説二如レ此心實相印一。
T2217_.59.0800c18: 若行者與レ此相應○得レ至二淨菩提心一文私云。
T2217_.59.0800c19: 准二此文一。今成覺是眞宗初地成佛故。云二毘
T2217_.59.0800c20: 盧遮那心佛現前一。然非二究竟妙覺位一。又非二顯
T2217_.59.0800c21: 乘成覺一也。又依レ云二極無自性心生即是等一
T2217_.59.0800c22: 則顯成覺歟。故大師釋二極無自性心一云。是因
T2217_.59.0800c23: 是心望二前顯教一極果。於二後祕心一初心。初發
T2217_.59.0800c24: 心時便成二正覺一。宜其然也文又云。極無自性
T2217_.59.0800c25: 未二必顯一歟。故疏下云。若生二極無自性心一得
T2217_.59.0800c26: レ入二如上曼荼羅海會一。名二阿闍梨一文
T2217_.59.0800c27: 乃至毘盧遮那以上上智觀等者。自二初地一至二
T2217_.59.0800c28: 佛果一漸次轉深故云二乃至一也。故上釋云。謂
T2217_.59.0800c29: 得二淨心一已去從二大悲生一根乃至二方便究竟一
T2217_.59.0801a01: 其間一一縁起皆當下以二十喩一觀之。由二所證
T2217_.59.0801a02: 轉深故言深觀察也文又義。通地前也。故
T2217_.59.0801a03: 下釋云二漸次證入一者。如二初無畏一以二聲字觀一
T2217_.59.0801a04: 修二曼荼羅行一乃至離垢地已去各於二自地觀
T2217_.59.0801a05: 心中一修二曼荼羅行一○其中從レ因向レ果則三
T2217_.59.0801a06: 密方便展轉不同。容極至二心王大海一方一味
T2217_.59.0801a07: 無レ別耳文既心王大海之譬同二如入大海之
T2217_.59.0801a08: 句一。前二義中前義爲レ勝。云二以深修觀察一
T2217_.59.0801a09: 故。深修言局二第三劫以上一故。但至二大海喩一
T2217_.59.0801a10: 者意大異。謂下取二海水一味一今取二海底漸
T2217_.59.0801a11: 深一故
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。下智觀故得二聲聞菩提一。中智觀故
T2217_.59.0801a14: 得二縁覺菩提一。上智觀故得二菩薩菩提一。上上智
T2217_.59.0801a15: 觀故得二佛菩提一文
T2217_.59.0801a16: 如是六句次第相釋等者。疏第一云。今此眞
T2217_.59.0801a17: 言門修行諸菩薩以レ見二法明道一故即生獲得
T2217_.59.0801a18: 除一切蓋障三昧一。得二此三昧一故即能與二諸
T2217_.59.0801a19: 佛菩薩一同住發二五神通一。以二五神通一故獲二一
T2217_.59.0801a20: 切衆生語言陀羅尼一。獲二此陀羅尼一故能知二
T2217_.59.0801a21: 一切衆生心行一而作二佛事一。以三能廣作二佛事一
T2217_.59.0801a22: 不レ斷二如來種一。故則於二一切時一切處一常爲二
T2217_.59.0801a23: 十方諸佛一之所二護持一○當レ知如レ是諸句皆
T2217_.59.0801a24: 悉次第相釋也文今准二此文一應二相釋一也。謂
T2217_.59.0801a25: 了知甚深大乘一故得三自證知心實性一。了知
T2217_.59.0801a26: 心實性一故得二理智一際一。了知理智不二一故
T2217_.59.0801a27: 必定師子＊吼説二如來性心實相印一。了知如
T2217_.59.0801a28: 來性一故成二初地正覺一。了知正等覺一故漸次
T2217_.59.0801a29: 轉深發二毘盧遮那上上智觀一也。如レ此六句相
T2217_.59.0801b01: 望後後云二相釋一。釋二前句一故。前前云二相生一。生二
T2217_.59.0801b02: 後句一故。又次第相釋等相字顯二互釋互生義一
T2217_.59.0801b03: 歟。次第又有二順逆次第一故。例如三彼釋論別
T2217_.59.0801b04: 因果故表功徳故引行者故文有二順逆相釋一
T2217_.59.0801b05: 矣。又六句中前五云二次第相釋一。後一云二次第
T2217_.59.0801b06: 相生一。漸次轉深乃至生二佛智一故。又且以二六
T2217_.59.0801b07: 句一配二五種大乘一者。大乘句是他縁乘。大乘
T2217_.59.0801b08: 初門故云二總名一。故云二非聲聞縁覺等一。心句即
T2217_.59.0801b09: 覺心乘。覺二自心本不生一故云二心句一也。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。故釋云二函大蓋大一。是函蓋相稱義也。
T2217_.59.0801b13: 二乘作佛法華説故。云二必定師子＊吼一。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: 故云二極無自性心即是心佛顯現一也。大乘生
T2217_.59.0801b16: 句者祕密心也。故云二乃至毘盧遮那以上上
T2217_.59.0801b17: 智觀等一也。又配二三種幻一者初大乘句者即
T2217_.59.0801b18: 空幻。是學大乘人觀故。度二違順八心一故。非二
T2217_.59.0801b19: 二乘安足之處一也。次心句者即心幻也。無
T2217_.59.0801b20: 等等已下諸句不思議幻也。依レ之當卷下釋二
T2217_.59.0801b21: 一念守齊乃至一生補處治地義一畢。云二例如
T2217_.59.0801b22: 十縁生句漸次轉深不可窮盡也一文大疏
T2217_.59.0801b23: 抄第一云。問。十縁生句了次經文出二六句一。其
T2217_.59.0801b24: 意何。答。此五句歎二縁生不思議一也○問。以二
T2217_.59.0801b25: 此六句一歎二彼十縁生一何。答。此十喩皆是大
T2217_.59.0801b26: 乘甚深縁起。非二二乘安立一故。云二大乘句一。心
T2217_.59.0801b27: 之實際不可得。無レ能無レ所。如レ是觀時心性
T2217_.59.0801b28: 空寂故名二心句一。如來智慮亦不可得無二敢可
T2217_.59.0801b29: レ比者一。故云二無等等句一也。諸佛以二此十縁生
T2217_.59.0801c01: 義一決定師子＊吼幷能信解決定至二無上果一
T2217_.59.0801c02: 故。云二決定句一。能知二此十喩義一極無垢心生。
T2217_.59.0801c03: 此心生時即得二佛果一徳一。故云二正等覺句一。如
T2217_.59.0801c04: レ是十喩令二行者心漸從レ淺至深。淺者自餘
T2217_.59.0801c05: 九宗。深者今此祕密莊嚴住心。從二彼唯蘊無
T2217_.59.0801c06: 我一至二此第十住心一令二心彌淨彌固一遂住二無
T2217_.59.0801c07: 垢淨菩提心一言也＊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二鬢
T2217_.59.0801c10: 蘂一。十世界微塵數大悲萬行波羅蜜門猶如二
T2217_.59.0801c11: 華藏一。三乘六道無量應身猶如二根等條葉
T2217_.59.0801c12: 發暉相間一。以二如レ是衆徳輪圓周備一故名二曼
T2217_.59.0801c13: 荼羅一也文又云。復次大悲胎藏發生三昧中
T2217_.59.0801c14: 有二種種法界門種種善知識一。如二善財童子一次
T2217_.59.0801c15: 第詢求或於二如レ是法門一已善修行而於二餘
T2217_.59.0801c16: 門一未レ能二究習一。若入二普門世界一時則能於二一
T2217_.59.0801c17: 念中一具足相應。是名二深行阿闍梨一也文
T2217_.59.0801c18: 工巧大智惠者。大疏抄第一云。工巧者權智。
T2217_.59.0801c19: 巧説二諸法一令二能解脱一故。大智者實智。能證二
T2217_.59.0801c20: 一大法界理一故也文
T2217_.59.0801c21: 若於一念心中等者。謂由二淨菩提心一體速
T2217_.59.0801c22: 疾力三昧一故。一念心中窮二上求下化行一盡也。
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。若入二普門世
T2217_.59.0801c25: 界一時即能於二一念中一具足相應。是名二深行
T2217_.59.0801c26: 阿闍梨一也文疏第一云。以二一體速疾力三昧一
T2217_.59.0801c27: 供養無量善知識一遍行二無量諸度門一。自利利
T2217_.59.0801c28: 他法皆具足文
T2217_.59.0801c29: 自然有縁起智生等者。十縁生觀故云二縁起
T2217_.59.0802a01: 智一也。不レ同二如常定所發修惠通達一也爲言鈔
T2217_.59.0802a02: 云。即法界不思議祕密縁起之智生也。謂行
T2217_.59.0802a03: 者以二内自觀行力一爲レ因外感佛神通加持
T2217_.59.0802a04: 力爲レ縁由二斯二力一故自然而有二祕密法界縁
T2217_.59.0802a05: 起智生一即能得レ見二不思議加持境界一。是故不
T2217_.59.0802a06: レ同二尋常一耳文
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。爲二此果一故。而修二因行一
T2217_.59.0802a09: 故文准二此文一。悉地即果也。何雙擧耶。謂悉地
T2217_.59.0802a10: 翻二成就一。此通レ因故寛狹爲レ異。或再擧何失。
T2217_.59.0802a11: 猶如レ云二悉地成就一。故次下云二悉地果生一也。
T2217_.59.0802a12: 或又悉地成就因果別故非レ例歟。抄釋如二上
T2217_.59.0802a13: 引一
T2217_.59.0802a14: 已説淨菩提心諸心相竟者。諸心相有二二義一。
T2217_.59.0802a15: 或九句隨一諸心相句也。住心中雖三亦明二心
T2217_.59.0802a16: 續生修行等句一。廣明二諸心相句一又重説故且
T2217_.59.0802a17: 約二廣多一云レ爾也。或云。諸心相言通二總別一故。
T2217_.59.0802a18: 今約二總通一云二諸心相句一也。如實遍知一切
T2217_.59.0802a19: 心相釋二答修行句一也。又住心品中又雖レ説二
T2217_.59.0802a20: 三句一。多明二菩提心句一故。云二淨菩提心一也。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。意上已説二十心差別一。次説二六無
T2217_.59.0802a23: 畏一。次亦説二十縁生句一。此第一眞言門住心品
T2217_.59.0802a24: 大心也。次説二入曼荼羅具縁眞言品一。此意已
T2217_.59.0802a25: 知二住心差別淨菩提心因縁一。今明下以二此淨
T2217_.59.0802a26: 菩提心一入二曼荼羅一進修應得悉地果一言也
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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