INBUDS
大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59
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T2217_.59.0631a01: 性土中大日爲主三身爲伴各説三密法
T2217_.59.0631a02: 也。加持世界三身各爲教主皆説經也。例
T2217_.59.0631a03: 法華序分即此意矣。但加持世界説眞言者
T2217_.59.0631a05: 彼萬八千土中不説法華今瑞中説眞言
T2217_.59.0631a07: 説眞言。謂經中三身皆云宣説眞言。釋中
T2217_.59.0631a08: 對餘乘成頓覺之義。若爾何云開會義矣。
T2217_.59.0631a09: 又開權顯實者法華説會。非他土事。故知彼
T2217_.59.0631a10: 不説法華此説眞言。所説之義雖異奇瑞
T2217_.59.0631a11: 之旨同故相例也。非全同耳。應知自性加
T2217_.59.0631a12: 持同雖説密。自性壇大日爲本尊普門之
T2217_.59.0631a13: 壇也。加持壇隨應本尊各別一門之壇也。謂
T2217_.59.0631a14: 阿彌陀曼荼羅尊勝曼荼等也。現流布諸尊
T2217_.59.0631a15: 曼荼羅皆是加持世界曼荼也。故十八會曼
T2217_.59.0631a16: 荼羅或法界宮説或波羅奈宮中須彌頂他
T2217_.59.0631a17: 化天等説不同。斯乃自性加持合論歟。當知
T2217_.59.0631a18: 若依所説法自性加持壇雖別若就能説
T2217_.59.0631a19: 人其體無異歟。四種身皆具自利利他二
T2217_.59.0631a20: 義故。自利邊自性土聖衆也。利他邊加持世
T2217_.59.0631a21: 界教主也。故大師釋云。此四種身具竪横二
T2217_.59.0631a23: 釋者。大日所現三身有自利利他義故彼約
T2217_.59.0631a24: 自利邊此依利他邊故無違。又彼約現普
T2217_.59.0631a25: 門壇此就出一門壇歟。問。今經中具縁品
T2217_.59.0631a26: 明普門壇祕密曼荼品説諸尊壇。若爾祕密
T2217_.59.0631a27: 品是可云加持世界説＊乎。答。彼雖諸尊
T2217_.59.0631a28: 壇自性會説故非加持世界説也。加持世界
T2217_.59.0631a29: 壇諸尊各説故。又容有加持世界主説大日
T2217_.59.0631b01: 壇。是在加持世界而説自性土事也。故知
T2217_.59.0631b02: 理實普門一門壇互雖通四種身説。非自性
T2217_.59.0631b03: 加持土雜亂。又兩土雖異。其處可無別。猶
T2217_.59.0631b04: 如四土不二矣
T2217_.59.0631b05: 於會座之頃皆悉現在前者。且准序品例者。
T2217_.59.0631b06: 謂令會座衆而見加持世界之事故云爾。
T2217_.59.0631b07: 又准涌出品例者。於自性會座内而加持
T2217_.59.0631b08: 世界事令現前歟
T2217_.59.0631b09: 當知金剛手等者。以金剛手可例彌勒。彼
T2217_.59.0631b10: 經中文殊答彌勒問。今經金手問大日故。
T2217_.59.0631b11: 然文殊金手問答雖異。久已通達義同故。金
T2217_.59.0631b12: 手知而問故。同文殊知往事而答。彌勒不
T2217_.59.0631b13: 知而問故不同彼耳。唯説平等法門者三平
T2217_.59.0631b14: 等句法門。即於加持世界宣説眞言之義
T2217_.59.0631b15: 也。若爾所例他土行菩薩道又可法華歟。
T2217_.59.0631b16: 或又同爲瑞之義未必全同歟
T2217_.59.0631b17: 將演遍一切等者。抄云。言將演遍一切乘
T2217_.59.0631b18: 者。謂次下文所説種種法門各是一種運生
T2217_.59.0631b19: 之義。又一一門皆遍一切處名遍一切乘
T2217_.59.0631b20: 也。言自心成佛之教者。即是所説平等句法
T2217_.59.0631b21: 門也。若有行者住於此乘初發心時便成
T2217_.59.0631b22: 正覺。不由他悟故曰自心成佛之教也文｣
T2217_.59.0631b24: 建治二年十二月十四日於醍醐寺中性院
T2217_.59.0631b25: 再治畢 金剛佛子頼瑜
T2217_.59.0631b26:
T2217_.59.0631b27:
T2217_.59.0631b28:
T2217_.59.0631b29:
T2217_.59.0631c01:
T2217_.59.0631c02:大日經疏指心鈔卷第五
T2217_.59.0631c03:
T2217_.59.0631c04: 疏卷第一之五
T2217_.59.0631c05: 爾時執金剛等者。自下正宗分也。開題云。准
T2217_.59.0631c06: 餘經作三段者。自初如是我聞至干牙種
T2217_.59.0631c07: 生起二十五行十二字之經是初序説分也。
T2217_.59.0631c08: 自爾時執金剛祕密主於彼衆會中至世出
T2217_.59.0631c09: 世持誦品訖二十九品餘之經是第二正説
T2217_.59.0631c10: 分也。第三十一囑累品是第三流通分也矣。
T2217_.59.0631c11: 別本云。今此經具約三部而釋。初如是等序
T2217_.59.0631c12: 分者當身密。即佛部。示身無盡藏故。次爾
T2217_.59.0631c13: 時世尊至囑累終是語密。即蓮花部。現語
T2217_.59.0631c14: 無盡藏故。信受等文是意密。即金剛部。示
T2217_.59.0631c16: 日經六卷。後一卷中供養次第法合爲七卷。
T2217_.59.0631c17: 三十一品。初入眞言門住心品爲序説分。最
T2217_.59.0631c18: 後一品爲流通分。中間二十九品爲正説分
T2217_.59.0631c19: 矣
T2217_.59.0631c20: 如來自證之智等者。疏上文云。然此自證三
T2217_.59.0631c22: 薩尚非其境界矣。此意以如來神力非示
T2217_.59.0631c23: 自證境界耶。或云。上釋意大日以神力現
T2217_.59.0631c24: 加持世界瑞相而令生衆會之疑心。依彼
T2217_.59.0631c25: 疑問説此大日經自證法也。今釋正證境
T2217_.59.0631c26: 界設以神力不可示人也。故下擧喩示彼
T2217_.59.0631c29: 云。本地無相自證唯自利境界故。以神力不
T2217_.59.0632a01: 可示人。言斷心滅境故。前云今經教主加
T2217_.59.0632a03: 持身現奇瑞令生衆曾疑。依彼疑説今
T2217_.59.0632a04: 經。疏第四云。如來妙嚴之相法爾無滅非造
T2217_.59.0632a06: 猶因承佛神力見加持身。其於常寂之體
T2217_.59.0632a07: 如在羅縠矣。私云。此文加持身者中台身。
T2217_.59.0632a08: 今經教主。成佛外迹是也。常寂之體者自證
T2217_.59.0632a09: 位也。菩提實義是也。不生即是成佛故。云法
T2217_.59.0632a10: 爾所成也。問。下以象迹雷雨兩喩顯以迹
T2217_.59.0632a11: 知本之義。斯則非示以加持世界之奇瑞
T2217_.59.0632a12: 推本地内證之説法耶。況皆外用者所現三
T2217_.59.0632a13: 身非一故歟。答。本末隨宜自證位無説法
T2217_.59.0632a14: 故。住加持身而爲説今經先現瑞故。以加
T2217_.59.0632a15: 持世界條末知自性會宗本也。謂能所現倶
T2217_.59.0632a16: 望自證之加持故云皆外用。加持中四身説
T2217_.59.0632a17: 法別故非無本末也。故抄云。本者如來三
T2217_.59.0632a18: 業也。末者所現之相也矣。經具縁品云。此第
T2217_.59.0632a19: 一實際以加持力故爲度於世間而以文
T2217_.59.0632a20: 字説矣。疏釋云。釋通世諦明起教所由矣
T2217_.59.0632a21: 今自證者指此第一實際也。問。今擧二譬
T2217_.59.0632a22: 有何故。耶。答。或云。象在地表定龍在空表
T2217_.59.0632a25: 懷山襄陵者。滔抄云。尚書云。帝曰。咨四岳。
T2217_.59.0632a26: 湯湯洪水方割。蕩蕩懷山襄陵浩浩滔天。
T2217_.59.0632a27: 懷包也襄上也。五帝本記云。蕩蕩鴻水滔天
T2217_.59.0632a29: 曲成佛身者。抄云。周易繋辭云。範圍天地之
T2217_.59.0632b03: 本末因縁等者。或云。本者如來内證智即契
T2217_.59.0632b04: 實境界也。末者加持應化是照俗之權也。此
T2217_.59.0632b05: 則即本之末即末之本故云究竟無礙也
T2217_.59.0632b07: 究竟無礙不謬之意也。疏第四云。傳法人當
T2217_.59.0632b08: 善識根縁。又知法門分齊應病授藥。應先
T2217_.59.0632b09: 住瑜伽觀彼本末因縁矣可思之。或云。本
T2217_.59.0632b11: 意或約法或約機或通機教。皆於自證位
T2217_.59.0632b12: 而令説今經也。今謂。加持身中有四身故。
T2217_.59.0632b13: 若約法知自性身説云本三身説云末。若約
T2217_.59.0632b14: 人則自性會衆云本久已故。加持世界機云
T2217_.59.0632b15: 末實行故。今教主觀此本末因縁現瑞無
T2217_.59.0632b16: 障礙故云究竟無礙也。此本末人法皆俗諦
T2217_.59.0632b17: 門故云照俗之權。自證位契實之境界爲第
T2217_.59.0632b18: 一實際故。經中云得一切智智是也。佛與
T2217_.59.0632b19: 金剛手問答彼因縁即今經也。然如古義
T2217_.59.0632b20: 者得一切智智位云今經説會耶。若許違
T2217_.59.0632b21: 經現文又背疏釋。疏云。如是自證之境説者
T2217_.59.0632b22: 無言觀者無見。不同手中菴羅果可轉授
T2217_.59.0632b23: 他人也矣。釋云。自證是證境界。非説儀式
T2217_.59.0632b24: 耳。問。具縁品云。眞言相如是常依於二諦
T2217_.59.0632b25: 矣。自證位又非有説法耶。又大師釋中眞諦
T2217_.59.0632b26: 廢詮第一義離言。自性身以如義説彼爲
T2217_.59.0632b28: 證及説義。若約證邊是無師自悟故云無
T2217_.59.0632b29: 言。若據説邊非無説也。猶如被疵者不
T2217_.59.0632c01: 改其體説受苦相。如何。答。若顯若密説法
T2217_.59.0632c02: 皆依世諦門也。釋通世諦明起教所由即
T2217_.59.0632c03: 此意矣。但二諦説法者疏釋云。若能解此世
T2217_.59.0632c04: 諦時自當通達第一義諦。故云二諦説法
T2217_.59.0632c05: 也矣。意依世諦説法而達第一義諦故云
T2217_.59.0632c07: 言俗諦故又喩是顯説與證異。非謂證位
T2217_.59.0632c08: 即説矣。疏第十四云。如師子王在深窟中
T2217_.59.0632c09: 安住不動有時出窟頻申奮動。佛亦如是。若
T2217_.59.0632c10: 非如來加持神力則微妙寂絶不可得示
T2217_.59.0632c12: 矣。此等釋無爭。奮迅示現是加持身作能而
T2217_.59.0632c13: 非本地内證位也
T2217_.59.0632c14: 照俗之權等者。抄云。照俗之權者即後得智
T2217_.59.0632c15: 也契實之境界正體智之意也。意云。如來所
T2217_.59.0632c16: 現加持之迹尚如是爾。自證眞實之境當復
T2217_.59.0632c17: 云何矣
T2217_.59.0632c18: 若法不然等者。意云。若法之以迹知本。不
T2217_.59.0632c19: 然則有以跡知象以雨知龍等以微迹可
T2217_.59.0632c20: 推尋其體耶。然我已悉見外用迹雖知有
T2217_.59.0632c22: 之疑心也。金剛手代此疑心而作此問也｣
T2217_.59.0632c23: 而問佛言等者。今此四字釋經白佛言三字
T2217_.59.0632c24: 歟。已上總釋上所條問生起之意也。次下
T2217_.59.0632c25: 梵本云至得明了別釋如來應供正遍知得
T2217_.59.0632c26: 一切智智之文也
T2217_.59.0632c27: 云何如來應供正遍知者。問。佛有十號。何
T2217_.59.0632c28: 但擧三號耶。答。法華序品擧三號嘉祥義
T2217_.59.0632c29: 疏第二釋云。略説三號則存彼國之稱。如
T2217_.59.0633a01: 來爲人應供爲斷正遍知爲智。人具智斷
T2217_.59.0633a02: 在義略圓故矣。今又可准彼矣。彼國稱者
T2217_.59.0633a03: 天竺語也。故經云多陀阿伽度阿羅訶三藐
T2217_.59.0633a04: 三佛陀矣。梵云但他掲多者。法華如上出。
T2217_.59.0633a05: 大品幷智論云。多陀阿伽陀皆如來梵號也。
T2217_.59.0633a06: 玄賛第二云。多陀如義阿伽度來義。阿羅訶
T2217_.59.0633a07: 應義。三正義。藐等義。又三正義。佛陀覺義。
T2217_.59.0633a08: 即是如來應正等覺十號之中初三號也矣｣
T2217_.59.0633a09: 如諸佛乘如實道等者。問。今教主本覺法然
T2217_.59.0633a10: 佛。何論來去義耶。答。疏第十九云。此自證
T2217_.59.0633a11: 境界出過語言道。以知自證非可宣説而
T2217_.59.0633a12: 授與人住如斯智故得如來名也。又如
T2217_.59.0633a14: 謂自證境界○出過語言之道名之爲如。
T2217_.59.0633a15: 住如斯理名之爲來。又如佛之理如也。
T2217_.59.0633a17: 如實道之義。自然本覺即來成正覺之意
T2217_.59.0633a18: 也。又自證境言斷是如義。住知此理之智
T2217_.59.0633a19: 即來義也。非同顯乘如来義耳。問。金剛頂
T2217_.59.0633a20: 開題云。各各衆生修如實道去成正覺來
T2217_.59.0633a22: 得邊云如去。依果後方便云如來也。故祕
T2217_.59.0633a23: 藏記云。如去謂自凡位修行成正覺也。乘
T2217_.59.0633a24: 如而行故曰如去。如來謂成佛以後悲願力
T2217_.59.0633a26: 成佛故云諸佛來成等。大師釋述修生成
T2217_.59.0633a27: 佛故云衆生去成等。可悉之。或擧顯家修
T2217_.59.0633a28: 生成佛類今本有成佛也。或擧化他成道
T2217_.59.0633b01: 矣。又金光明疏云。法身如來道前無變異曰
T2217_.59.0633b02: 如道後顯曰來。應身如來乘如實道曰如
T2217_.59.0633b03: 來成正覺曰來。化身如來者化身化人不
T2217_.59.0633b05: 約三身釋如來義今疏文當於報身歟。又
T2217_.59.0633b06: 隨宜可判耳
T2217_.59.0633b07: 一切諸佛等者。疏第十九云。又如諸佛所行
T2217_.59.0633b08: 之道自然證處我亦如是而去故名如去也
T2217_.59.0633b10: 謂一切衆生皆有安樂性。欲令去至涅槃
T2217_.59.0633b12: 釋論具四義者。智論第二云。問曰。婆伽婆正
T2217_.59.0633b13: 有此一名更無餘名。答曰。佛功徳無量名
T2217_.59.0633b14: 號亦無量。此名取其大者。以人多識故。復
T2217_.59.0633b15: 有異名名多陀阿伽陀等。云何名多陀阿
T2217_.59.0633b16: 伽陀。如法相解如法相説。如諸佛安隱道
T2217_.59.0633b17: 來佛如是來更不去後有中。是故名多陀
T2217_.59.0633b19: 正明義合三號。如來如去如説等義。臨文當
T2217_.59.0633b21: 疏中如來如知如去如説四義出之。論中有
T2217_.59.0633b22: 如説。釋中有如去。論釋合論有四義歟。論
T2217_.59.0633b23: 更不去後有中者別義歟。可尋之
T2217_.59.0633b24: 阿闍梨意等者。抄云。又去是自利。説是利他。
T2217_.59.0633b26: 他。今何存如説義耶。答。凡四義中如去如
T2217_.59.0633b27: 知是自利。如來如説即利他也。准大師釋。如
T2217_.59.0633b28: 來果後垂化故加持世界利他。如説是如實
T2217_.59.0633b29: 相説故如義自證説。即自性會説。然今教主
T2217_.59.0633c02: 而不説故。如知義通顯如説局密歟。或云。
T2217_.59.0633c03: 梵言含四義之中譯者存意不同而各取一
T2217_.59.0633c04: 義兩義各別。所以今譯者略取二義欲顯
T2217_.59.0633c05: 自利利他意也。然順古題如來一義也。更
T2217_.59.0633c06: 解云。如去如來約身業分自他。如知如説
T2217_.59.0633c07: 約語意別自他也
T2217_.59.0633c08: 阿羅訶者等者。此釋經應供文也。抄云。謂
T2217_.59.0633c09: 羅字是塵義。塵即煩惱故。訶是風輪即降伏
T2217_.59.0633c11: 雖順囉字相阿字似無用。疏釋煩惱義違
T2217_.59.0633c12: 無塵如何。答。不達八轉聲翻梵輒難定。嘉
T2217_.59.0633c13: 祥義疏第一云。雜心翻羅漢以爲無著故
T2217_.59.0633c15: 釋論謂之等者。智論第二云。云何名阿羅訶。
T2217_.59.0633c16: 阿羅名賊訶名殺。是名殺賊。如偈説。佛以
T2217_.59.0633c17: 忍爲鎧精進爲鋼鉀持戒爲大象禪定爲
T2217_.59.0633c18: 良弓智惠爲好箭外破魔王軍内滅煩惱
T2217_.59.0633c19: 賊。是名阿羅訶。復次阿名不訶名生。是名
T2217_.59.0633c20: 不生。佛心種子後世田中不生。無明糠脱故。
T2217_.59.0633c21: 復次阿羅訶名應受供養。佛諸結使除盡得
T2217_.59.0633c22: 一切智惠故應受一切天地衆生供養。以
T2217_.59.0633c24: 王是於衆生有無畏施義歟。又内滅煩惱
T2217_.59.0633c25: 又若約一無明義有衆生同斷義故令衆
T2217_.59.0633c26: 生生善心故有無畏施義歟
T2217_.59.0633c27: 謂佛心種子等者。佛心諸惑斷盡故又不受
T2217_.59.0633c28: 生死有漏果報。猶如糠脱米田中更不生也。
T2217_.59.0633c29: 煩惱譬糠生死有漏類田中也。穀皮是糠
T2217_.59.0634a01: 也。嘉祥義疏云。阿羅漢是外國語。以三義
T2217_.59.0634a02: 訓之。一者殺賊。以智惠刃殺煩惱賊。此約
T2217_.59.0634a03: 離因患就現在論也。二者不生。以煩惱糠
T2217_.59.0634a04: 脱故後世田中更不復生。此約離果患就
T2217_.59.0634a05: 未來論也三者應供。具足智斷應受供養
T2217_.59.0634a07: 疏也
T2217_.59.0634a08: 三藐名正等者智論第二云。云何名三藐三
T2217_.59.0634a09: 佛陀。三藐名正遍。佛名知。是言正遍知一
T2217_.59.0634a10: 切法。問曰。云何正遍知。答曰。復次知一切
T2217_.59.0634a11: 法實不壞相不増不減。云何名不壞相。心行
T2217_.59.0634a12: 處滅言語道斷過諸法如涅槃相不動。以
T2217_.59.0634a14: 釋論云。若有人等者。智論第二十一云。問曰。
T2217_.59.0634a15: 云何念佛。答曰。行者一心念佛得如實智
T2217_.59.0634a16: 惠大慈大悲成就。是故言無錯謬。麁細多
T2217_.59.0634a17: 少皆是實故名多陀阿伽度。亦如過去未來
T2217_.59.0634a18: 現在十方諸佛於衆生中起大悲心行六
T2217_.59.0634a19: 波羅蜜得諸法相來至阿耨○菩提中。此
T2217_.59.0634a20: 佛亦如是。是名多陀阿伽度。如三世十方
T2217_.59.0634a21: 諸佛○去至涅槃。此佛亦如是去。以是故
T2217_.59.0634a22: 亦名多陀阿伽度。有如是功徳故應受一
T2217_.59.0634a23: 切諸天世人最上供養。是故名阿羅訶。若有
T2217_.59.0634a25: 供正遍知三名展轉受前爲因而釋後名
T2217_.59.0634a26: 也。釋阿羅訶如是功徳者指前阿伽度三
T2217_.59.0634a27: 義也。此徳爲因成應供義也。若有人言下
T2217_.59.0634a28: 以前應供爲因成正遍知義也。或疑云。但
T2217_.59.0634b02: 而釋正遍知義也。意佛受最上供養是得
T2217_.59.0634b04: 中云釋論具含四義耶。謂。智度中如實智惠
T2217_.59.0634b05: 等義含如知義歟。故疏云。如法實相知已
T2217_.59.0634b07: 多陀阿伽度者。今經怛他掲多也。餘二名
T2217_.59.0634b08: 同矣
T2217_.59.0634b09: 然此宗中佛陀名覺等者。覺有開敷義。知不
T2217_.59.0634b10: 爾歟。問。遍覺遍知其義同。遍知何不譬開
T2217_.59.0634b12: 論云。能自開覺能開覺一切有情如睡夢覺
T2217_.59.0634b14: 爾覺義何但密義耶。答。覺有開覺開敷二義。
T2217_.59.0634b15: 開覺義雖通顯開敷義局密歟。心蓮開敷名
T2217_.59.0634b16: 佛故云亦能開敷一切衆生即此意矣。又蓮
T2217_.59.0634b17: 華有當體譬喩。譬雖通顯體唯密故。疏第
T2217_.59.0634b18: 十九云。觀於自心八葉蓮華。此花不從餘
T2217_.59.0634b20: 雖覺知相渉。寛狹別故釋論中覺十義中有
T2217_.59.0634b21: 覺知二義。故又義。南方是諸佛灌頂方。覺是
T2217_.59.0634b22: 當開敷覺華義。故佛陀名覺爲密乘談歟。
T2217_.59.0634b23: 又般若寺抄釋此文云。如常所言三覺義也
T2217_.59.0634b25: 足即覺行圓滿義也
T2217_.59.0634b26: 梵云薩婆若那等者。智證大師疏抄云。梵云
T2217_.59.0634b27: 薩婆若那即是一切智智。有本云薩婆若若
T2217_.59.0634b28: 那或本停若重字也。唐本云若那若那。今
T2217_.59.0634b29: 案。言薩婆者是一切也。若若那那是智智
T2217_.59.0634c01: 也。若存一若那者智智之義不成。又云。
T2217_.59.0634c02: 釋論云薩婆若多者即一切智。疑云。一切
T2217_.59.0634c03: 之言彼此不異。至於智言梵語似異。其
T2217_.59.0634c04: 意如何。阿闍梨云。梵語之中讀那若爲多。
T2217_.59.0634c06: 薩般若者。古云薩云。具云薩婆枳孃曩。翻
T2217_.59.0634c09: 准此等釋。若那或翻智智或但翻智。經論
T2217_.59.0634c10: 各顯一義。若那若多雖似異一種梵語。故
T2217_.59.0634c11: 良賁釋云。大品以若一字通名智惠。以般
T2217_.59.0634c12: 助若若名惠。以娜助若若名智。般若云
T2217_.59.0634c14: 准此釋。若一字猶具智惠二義。若那何無
T2217_.59.0634c15: 智智義。又云一切智智者此有二智。一切
T2217_.59.0634c16: 智者即證如智。下言智者一切種智後得智
T2217_.59.0634c18: 開合不同唯是若那梵名也。又薩婆若云一
T2217_.59.0634c19: 切智。薩云若云一切種智。若一字含二智
T2217_.59.0634c20: 也。故今經云一切智。智論又可云一切智
T2217_.59.0634c22: 釋論云等者。智論第二十七云。復次薩婆若
T2217_.59.0634c23: 多者。薩婆秦言一切。若秦言智。多秦言相。
T2217_.59.0634c24: 一切如先説。名色等諸法。佛知是一切法一
T2217_.59.0634c25: 相異相漏相非漏相作相非作相等一切法各
T2217_.59.0634c26: 各相各各力各各因縁各各果報各各性各各
T2217_.59.0634c27: 得各各失。 一切智惠力故一切世一切種盡
T2217_.59.0634c29: 云。問曰。何等是一切智所知一切。答曰。○復
T2217_.59.0635a01: 有一切法。所謂名色○復次一切法所謂色
T2217_.59.0635a02: 無色可見不可見有對無對有漏無漏有爲
T2217_.59.0635a03: 無爲○如是等無量二法門攝一切法○復
T2217_.59.0635a04: 次一切法所謂善法不善法無記法○如是
T2217_.59.0635a05: 等無量三法門攝一切法。復次一切法所謂
T2217_.59.0635a06: 過去法未來法現在法非過去未來現在法○
T2217_.59.0635a07: 如是等無量四法門攝一切法。復次一切法
T2217_.59.0635a08: 所謂色法心法心數法心不相應諸行法無爲
T2217_.59.0635a09: 法○如是等無量五法門攝一切法。復次
T2217_.59.0635a10: 一切法所謂五衆及無爲○如是等無量六
T2217_.59.0635a11: 法門攝一切法。七八九十等諸法門。復次一
T2217_.59.0635a12: 切法所謂有法無法空法實法所縁法能縁法
T2217_.59.0635a13: 聚法散法等○如是等種種無量阿僧祇法門
T2217_.59.0635a14: 所攝諸法。以是無礙智惠盡遍知上諸法
T2217_.59.0635a17: 等一切智所知諸法數也。一相異相等一切
T2217_.59.0635a18: 智所知行相也。謂今智正知二法乃至無量
T2217_.59.0635a19: 法一相等及各各相各各力等也。木幡義云。
T2217_.59.0635a20: 上二三四五六等擧能攝名數。是一切下釋
T2217_.59.0635a21: 所攝法體。故上云攝一切法今云是一切
T2217_.59.0635a22: 法耳
T2217_.59.0635a23: 一切謂名色等者。智證大師抄云。一切謂名
T2217_.59.0635a25: 一字廣被之義歟。天台釋云。究竟非二故名
T2217_.59.0635a27: 何攝一切耶。答。智禮指要云。今以色心二
T2217_.59.0635a28: 法取盡。故大論云。一切世間中唯有名與
T2217_.59.0635b01: 也。問。疏第七云。復次世尊於法自在。或以
T2217_.59.0635b02: 一字攝菩提心等種種一法門。或以二字
T2217_.59.0635b03: 攝止觀等種種二法門○乃至無量字攝無
T2217_.59.0635b05: 法門耶。答。今擧所知一切法故。一非一切
T2217_.59.0635b06: 故。彼顯於法自在義故。或此二三等各攝
T2217_.59.0635b07: 諸法盡。彼一二等未盡諸法。菩提心止觀
T2217_.59.0635b08: 等唯淨法故。又問。智度一切智是二乘智歟。
T2217_.59.0635b09: 故論云。一切智是聲聞辟支佛事。道智是諸
T2217_.59.0635b11: 智耶。答。彼論云。復次聲聞辟支佛雖於別
T2217_.59.0635b12: 相有分而不能盡知。故總相受名。佛一切
T2217_.59.0635b13: 種智皆是眞實。聲聞辟支佛但有名字一切
T2217_.59.0635b15: 名。一切智與二乘共。道種智與菩薩共。一
T2217_.59.0635b16: 切種智是佛不共法。此三智其實一心中得。
T2217_.59.0635b18: 有三智中一切智共二乘也。然非無淺深
T2217_.59.0635b19: 故今文是明佛智故無失
T2217_.59.0635b20: 今謂一切智智等者。或云。此心非簡釋論
T2217_.59.0635b21: 釋智智重點之義也。非但以一切種等者釋
T2217_.59.0635b22: 論一切智惠力故意也。今案。非但以一切種
T2217_.59.0635b23: 等顯今經一切智勝論一切智也。彼一切種
T2217_.59.0635b24: 唯名所知諸法。一智知一切故。故花嚴師
T2217_.59.0635b25: 釋華嚴經一切智云。窮達一切法圓照一
T2217_.59.0635b27: 名。經一切智持業得稱。故能知之智亦無量
T2217_.59.0635b28: 故云以一切種知一切法也。故即身義云。
T2217_.59.0635b29: 一切智智者一切佛各具刹塵智故名一切
T2217_.59.0635c03: 智知諸法差別事相後智知諸法平等理性
T2217_.59.0635c04: 也。即正後二智行相歟。問。智中之智釋未必
T2217_.59.0635c05: 二智義歟。又新仁王經疏云。一切智智者此
T2217_.59.0635c06: 有二智。一切智者即證如智。下言智者一切
T2217_.59.0635c08: 二智。又正後如次知事理顯乘盛談。何爲
T2217_.59.0635c09: 今宗規摸耶。答。智智兩言二智配釋隨宜安
T2217_.59.0635c10: 立。寶師涅槃疏云。由闍那俗智能顯實智
T2217_.59.0635c12: 故不別配歟。彼顯家性宗猶二智互照眞俗
T2217_.59.0635c13: 境。況今宗耶。二智各知事理法故諸義無
T2217_.59.0635c14: 違耳。但至同顯乘者既云非但以一切種。
T2217_.59.0635c15: 若後得若正智皆能知智無量故永異顯矣。
T2217_.59.0635c16: 顯家正智證一切法如故云一切智後智
T2217_.59.0635c17: 縁一切法故云一切種智也。又智中之智
T2217_.59.0635c18: 者一切智言同論故云爾。實非顯也。問。能
T2217_.59.0635c19: 知一多勝劣可然。所知事理又有淺深耶。
T2217_.59.0635c20: 答。彼縁起法事理。此六大本有事理也。彼所
T2217_.59.0635c21: 生末也。此能生本也。又密事理性之處性相
T2217_.59.0635c22: 故。又彼一心眞理。此六大法性故
T2217_.59.0635c23: 如是自證之境等者。自證之境者指經中得
T2217_.59.0635c24: 一切智智也。云今謂一切智智是也。謂彼
T2217_.59.0635c25: 位如義語不談故云説者無言。一一心不縁
T2217_.59.0635c26: 故云觀者無見。謂之法身自證號之密宗
T2217_.59.0635c27: 玄底。故疏上文云。然此自證三菩提言語盡
T2217_.59.0636a01: 問。既云説者非無如義所説。行者正證位
T2217_.59.0636a02: 不依他言説故云爾。非謂自證位絶言
T2217_.59.0636a03: 説歟。觀夫顯乘以一心爲理故實證時無
T2217_.59.0636a04: 色無言也眞言以六大爲理故自證位三密
T2217_.59.0636a05: 宛然也。既具三密何云無言無見。又五言
T2217_.59.0636a06: 十心悉滅何有自證耶。答。凡大日如來住加
T2217_.59.0636a07: 持身奮迅示現時。金剛手致得一切智智問。
T2217_.59.0636a08: 是則課加持身疑本地事故。疏又約加持
T2217_.59.0636a09: 身云説者觀者。指自證位故云無言無見
T2217_.59.0636a10: 也。彼自證位無師自悟故在本地身不以
T2217_.59.0636a11: 言語可授人也。次擧喩即此意也。然在加
T2217_.59.0636a12: 持身爲自受法樂説彼自證之境也。故疏
T2217_.59.0636a13: 第十二云。如飮水者冷熱自知尚不可爲
T2217_.59.0636a14: 不飮人説。況如來境耶。然佛以加持力故
T2217_.59.0636a16: 修學可得亦不可授人。如内證天甘露味
T2217_.59.0636a17: 假令種種方便爲未嘗者説之終不解。然
T2217_.59.0636a18: 佛大方便力以無相法身作種種名相加持
T2217_.59.0636a20: 既云佛以加持力説不可説。又云以無相
T2217_.59.0636a21: 法身作名相。定知本知無相位無言語明
T2217_.59.0636a22: 者歟。況後文歎方便智明俗諦説法義。第
T2217_.59.0636a23: 一義諦本地自證位無説法義决定矣。又至
T2217_.59.0636a24: 一心三密難者。顯家以一心爲極。故法身
T2217_.59.0636a25: 雖無形説自證成道自受用爲本。彼身無
T2217_.59.0636a26: 説非無身口等。若爾今法身雖具三密自
T2217_.59.0636a27: 證位無説何失。加持身猶現瑞時不説法歟。
T2217_.59.0636a28: 凡廣案自宗意有相無相重重。略作四重
T2217_.59.0636a29: 釋。初淺略釋遮情無相。謂遮九種迷情妄假
T2217_.59.0636b01: 相故。經云非青非黄等是也。此説同顯
T2217_.59.0636b02: 家百非洞遣果性不可説故大師雖同天台。
T2217_.59.0636b03: 非無淺深。彼四言不及故。此如義破執故。
T2217_.59.0636b04: 後於表徳顯實中有三。初有相有相。自性
T2217_.59.0636b05: 法身爲劣惠所説五部三密等軌則也。經云。
T2217_.59.0636b06: 於當來世時劣惠諸衆生唯依於有相隨順
T2217_.59.0636b08: 擧足下足皆是密印。舌相所轉皆是眞言等
T2217_.59.0636b09: 也。大師釋云。若入
字門悉離一切相。離
T2217_.59.0636b11: 相法劣惠所不堪。爲應彼等故兼存有相
T2217_.59.0636b13: 無相無相。謂祕中深祕自證勝劣二機不及
T2217_.59.0636b14: 言心兩種倶絶。然理智宛然非都無故自有
T2217_.59.0636b15: 理智覺本不生云自證三菩提也。疏第十
T2217_.59.0636b16: 九云。當知此空是自證之理也。想既空無所
T2217_.59.0636b18: 自證不思議空法之中而具一切功徳○由
T2217_.59.0636b23: 一祕釋者毘盧遮那佛説本不生故。二祕密
T2217_.59.0636b24: 中祕釋者阿字自説本不生故。三祕祕中祕
T2217_.59.0636b27: 九種心量所縁。一一心所縁。又非一一心所
T2217_.59.0636c01: 前三重以後兩句證第四重耳
T2217_.59.0636c02: 菴摩勒果者。智證抄云。唐土有賣菴之菓
T2217_.59.0636c03: 者。其形如本國夏梨。淨名疏中云。有翻似
T2217_.59.0636c05: 菴羅菓者沼法師云。此云甘子。子小。此是餘
T2217_.59.0636c06: 甘子是也。奧法師云。此云酢味似桃之也。
T2217_.59.0636c08: 定光授決者。大論第四云。釋迦文佛從過去
T2217_.59.0636c09: 釋迦文佛至罽那尸棄佛爲初阿僧企。是
T2217_.59.0636c10: 中菩薩永離女人身。從罽那尸棄佛至燃
T2217_.59.0636c11: 燈佛爲二阿僧企。是中菩薩以七枚青蓮
T2217_.59.0636c12: 華供養燃燈佛。敷鹿皮衣布髮掩泥。是時
T2217_.59.0636c13: 燃燈佛便授其記。汝當來世作佛名釋迦
T2217_.59.0636c14: 牟尼。從燃燈佛至毘婆尸佛爲第三僧企
T2217_.59.0636c16: 迦菩薩供佛第二僧祇時燃燈佛授記也。義
T2217_.59.0636c17: 釋第八引不思議境界經云。普賢菩薩告徳
T2217_.59.0636c18: 藏菩薩云。世尊初從燃燈佛所得受記已。
T2217_.59.0636c19: 即便入於如來不思議境界三昧常無功用
T2217_.59.0636c21: 佛與我授記作如是言。汝於來世當得
T2217_.59.0636c24: 問意言云何等者。且以一段文配經文。云
T2217_.59.0636c27: 切智智文也。依此釋經文云何兩字可流
T2217_.59.0636c28: 彼得句。所謂安立無量乘者釋或聲聞乘道
T2217_.59.0637a03: 下二句總結問意。問。經云如來釋云我等。
T2217_.59.0637a04: 能化所化相違。又所問通内證外用。結何唯
T2217_.59.0637a05: 云方便耶。答。或云。問佛得是問可令行
T2217_.59.0637a08: 生互顯也。又我等者擧金剛手菩薩界等取
T2217_.59.0637a09: 二乘六道。九界衆生自心品即佛界一切智
T2217_.59.0637a10: 智故。故上釋云。即是衆生自心品。即是一切
T2217_.59.0637a13: 專現瑞故雖有二問就正云方便也。或於
T2217_.59.0637a15: 又義。今問意言已下但釋彼得以下文歟。以
T2217_.59.0637a16: 上經文上既牒釋故。妙方便之結專同經方
T2217_.59.0637a17: 便之文故。下釋方便道合龍樹般若方便
T2217_.59.0637a18: 文可思之。或又經二句如次約如來及衆
T2217_.59.0637a19: 會歟。彼者指衆會。待如來故。疏擧上問
T2217_.59.0637a20: 云得此一切智智。可思之
T2217_.59.0637a21: 毘婆沙説有五道者。彼論第百一有此説也。
T2217_.59.0637a23: 未判正不。但准三十六倶胝衆生趣五道
T2217_.59.0637a24: 爲正歟。疏下文中三十六倶胝不開修羅
T2217_.59.0637a25: 故抄中開修羅違疏。故智論云。小乘三藏
T2217_.59.0637a26: 唯説五道不説六道。摩訶衍中説六道。如
T2217_.59.0637a29: 三十六倶胝衆生趣者。疏第十一云。如大乘
T2217_.59.0637b01: 中説欲界有三十六處。謂寒熱地獄各八共
T2217_.59.0637b02: 成十六也。又四大州。此四州又各有二隨
T2217_.59.0637b05: 界五趣共三十五處。所謂三塗四州六欲天。
T2217_.59.0637b06: 此界十三處。幷色界十八天處。無色界四天
T2217_.59.0637b07: 處。如是三十五處生死輪轉。今開修羅即
T2217_.59.0637b09: 界。准廣五道似可通三界矣
T2217_.59.0637b10: 欲名信喜好樂者。欲者希望爲性。信者心淨
T2217_.59.0637b11: 爲性。喜是希求義也。玉篇云樂也。心淨希
T2217_.59.0637b12: 求爲俗。即善欲也。唯識論釋信云。深忍樂
T2217_.59.0637b14: 相順。可知矣。問。孫陀好五欲等非善欲
T2217_.59.0637b15: 何。答。通三性中今且約善欲作釋歟。得道
T2217_.59.0637b16: 人所好皆善欲故
T2217_.59.0637b17: 性名積習等者。抄云。由本性故能積薫習
T2217_.59.0637b18: 之相漸生。欲樂順性起業。即當本性住也。
T2217_.59.0637b19: 性先有欲得因縁而生。譬如先有瘡得觸
T2217_.59.0637b20: 因縁然後血出。或時従欲爲性者欲數數希
T2217_.59.0637b22: 釋義。法爾無漏種子云本性住。此種子依有
T2217_.59.0637b23: 漏聞薫等力所薫増云習所成也。然今性
T2217_.59.0637b25: 耶。謂今性欲又樂欲一切智智故但取善
T2217_.59.0637b26: 性歟。云信喜好樂即此意也。但染心者抄
T2217_.59.0637b27: 云。言染心者非惟不善有覆名染。但約耽
T2217_.59.0637b29: 串習。若人生慳貪家串習慳貪行等。此習
T2217_.59.0637c01: 積而成貪性。内成貪性故外行貪欲。相從
T2217_.59.0637c02: 性生者。性顯外云相即欲也。故云欲隨性
T2217_.59.0637c04: 性名染心等者。抄云。辨性不同謂性有淨
T2217_.59.0637c05: 染利鈍。今明染心。事謂事業。即染心爲業。
T2217_.59.0637c06: 欲名隨縁起者通染淨縁。謂惡欲衆生隨邪
T2217_.59.0637c07: 教常入惡故鈍。善欲衆生隨善友等樂道
T2217_.59.0637c08: 修助道法故利。或可言。染心者具通三性
T2217_.59.0637c10: 心爲體也
T2217_.59.0637c11: 是事釋論中具明者。智論第二十四有今性
T2217_.59.0637c15: 檢論疏勝本耳
T2217_.59.0637c16: 龍樹云般若等者。智論第一百云。般若波羅
T2217_.59.0637c17: 蜜中雖有方便。方便雖有般若。而隨多受
T2217_.59.0637c18: 名。般若與方便本體是一以所用小異故
T2217_.59.0637c19: 説別。譬如金師以巧方便故以金作種種
T2217_.59.0637c21: 以權實二智類金物。今以智乘譬金物。隨
T2217_.59.0637c22: 義轉用歟。或又論以般若方便爲異物更
T2217_.59.0637c23: 以理爲本體歟。今云眞金智體。又轉用歟。
T2217_.59.0637c24: 又嘉祥釋般若爲體。又智論次上文云。般若
T2217_.59.0637c26: 二智歟
T2217_.59.0637c27: 復次此中問意等者。凡於金剛手疑問有二
T2217_.59.0637c28: 意。謂前釋意種種方便道無量乘無量身爲
T2217_.59.0637c29: 加持世界事。今釋心以彼即爲自性會事。
T2217_.59.0638a01: 問。疑問起專擧所現事可疑之。況隨種種
T2217_.59.0638a02: 趣等文指實行之言非加持世界。何有此
T2217_.59.0638a03: 儀耶。就中大師引今文成如常人天乘等
T2217_.59.0638a04: 義。何。答。疑問雖依現瑞。金剛手惟忖以加
T2217_.59.0638a05: 持世界種種身説推知自性土各説三密之
T2217_.59.0638a06: 儀。豫述彼意歟。故上釋云。普見加持世界
T2217_.59.0638a07: 唯説平等法門。即知如來將演遍一切乘自
T2217_.59.0638a09: 云遍一切乘非無量乘義。三重聖衆雖非
T2217_.59.0638a10: 教主各説自證法門故云隨種種性欲。又
T2217_.59.0638a11: 外院中六道四生羅列故云隨種種趣也。此
T2217_.59.0638a12: 等皆自性所成眷屬非實行歟。或又指未來
T2217_.59.0638a13: 機歟。或現佛身等者從法門身現羯磨身
T2217_.59.0638a14: 歟。大師釋中證如常是隨義轉用。疏意加持
T2217_.59.0638a15: 世界猶説眞言道。故況住心論中引今文
T2217_.59.0638a16: 證深祕義耳。或又寶鑰住心論如次依疏
T2217_.59.0638a17: 家正釋復次意歟。宣説眞言道者開會意歟。
T2217_.59.0638a18: 又解云。前釋約加持世界正説時云如此
T2217_.59.0638a19: 事復云何而得也。今釋發起未來流通四重
T2217_.59.0638a20: 壇故問也。具縁品所説七日作壇等事是也。
T2217_.59.0638a21: 即是發起大悲胎藏曼荼羅也者此意矣
T2217_.59.0638a22: 於薩婆若平等心地者。法佛平等心地也。謂
T2217_.59.0638a23: 如來一切智性同一味故云平等。此智性是
T2217_.59.0638a24: 曼荼所依故云地也。從此心地現四重聖
T2217_.59.0638a25: 衆故云畫作諸佛等也。畫作者現作義也。
T2217_.59.0638a26: 故疏第三云。然以如來加持故。從佛菩提自
T2217_.59.0638a27: 證之徳現八葉中胎藏身從金剛密印現
T2217_.59.0638a28: 第一重金剛手等諸内眷屬從大悲萬行現
T2217_.59.0638a29: 第二重摩訶薩埵諸大眷屬從普門方便現
T2217_.59.0638b02: 今四重壇具縁所説所發起曼荼歟。答。不爾。
T2217_.59.0638b03: 彼開發衆生心地之曼荼故。此如來心地
T2217_.59.0638b04: 之曼荼故。爲欲明未發起衆生曼荼故先
T2217_.59.0638b05: 明已發起諸佛圓壇也。故次下釋云。佛從
T2217_.59.0638b09: 所説知衆生心地曼荼耶。答。經文分明故。
T2217_.59.0638b10: 具縁品云。爾時薄伽梵告持金剛惠。常當
T2217_.59.0638b12: 七夜中使法事都畢也○初入夜分即當
T2217_.59.0638b13: 盡諸位安置諸供養具。明相未出已前使
T2217_.59.0638b15: 儀式也。故知。末來流通曼荼也。又經云。内
T2217_.59.0638b16: 心妙白蓮胎藏正均等藏中造一切悲生曼
T2217_.59.0638b18: 妙法芬陀利花祕密幖幟○此蓮華臺是實
T2217_.59.0638b19: 相自然智惠蓮華葉是大悲方便也。正以此
T2217_.59.0638b20: 藏爲大悲胎藏曼荼羅之體。其餘三重是從
T2217_.59.0638b21: 此自證功徳流出。諸善知識入法界門耳○
T2217_.59.0638b22: 此是如來祕傳之法不可形於翰墨。故寄
T2217_.59.0638b23: 在圖像以示行人。若得深意者自當默而
T2217_.59.0638b25: 寄圖像而非示行人耶。又准此釋者。畫
T2217_.59.0638b26: 作諸佛菩薩等者直指具縁品所説歟。寄在
T2217_.59.0638b27: 圖像云畫作故但前義爲勝。果地曼荼故
T2217_.59.0638b28: 問。今佛菩薩等相配四重壇方如何。答。第
T2217_.59.0638b29: 十四云。又此曼荼羅一一分位各有種子用
T2217_.59.0638c01: 標記彼差別法界之門○隨彼四重分位
T2217_.59.0638c02: 從佛出者即是佛之幖幟。或從菩薩分位而
T2217_.59.0638c03: 出。或從二乘分位而出。或從天龍八部分
T2217_.59.0638c04: 位而出。當知階降差別各各表知種子不
T2217_.59.0638c06: 爲四重矣。又疏第七云。謂中胎藏毘盧遮
T2217_.59.0638c07: 那。第二院觀音金剛手。次院文殊等四菩薩。
T2217_.59.0638c09: 三重壇加中臺等爲四重歟。既第一重觀
T2217_.59.0638c10: 音金剛手等云第二院。故知以中壹八葉
T2217_.59.0638c11: 爲第一重也。文殊院等第二重四菩薩爲第
T2217_.59.0638c12: 三重第三重外院及釋迦牟尼爲第四重也。
T2217_.59.0638c13: 故知三重曼荼羅加中院爲四重壇也。三
T2217_.59.0638c14: 重約能圍遶聖衆四重能所合論也。當知今
T2217_.59.0638c15: 文諸佛者第一重中壹八葉四佛四菩薩。即一
T2217_.59.0638c16: 毘盧遮那醍醐果徳故云諸佛也。故疏第三
T2217_.59.0638c17: 云。從咽以上至如來頂相四智四三昧果徳
T2217_.59.0638c19: 屬四大菩薩也。四重中第二第三重也。故疏
T2217_.59.0638c20: 第三云。自臍以上至咽出現無量十住諸菩
T2217_.59.0638c21: 薩。此中自有二重。從心以下諸大眷屬從心
T2217_.59.0638c23: 菩薩攝也。二乘八部者三重壇中第三重四
T2217_.59.0638c24: 重圓中第四也。二乘者釋迦院中擧伴顯主。
T2217_.59.0638c25: 彼院中有阿難須菩提目連迦葉等故。八部
T2217_.59.0638c26: 都外院所列八部衆故。故知非如次爲四
T2217_.59.0638c27: 重耳。又義三重但加八葉爲四重歟。疏第
T2217_.59.0638c29: 爾四重皆約能圍遶伴歟。依此意諸佛者
T2217_.59.0639a01: 但四佛四菩薩歟。大師釋云。大日即心王。餘
T2217_.59.0639a03: 唯擧中壹次云第二院觀音。以八葉爲第
T2217_.59.0639a04: 一重歟。抄第六云。第一重有三。謂中臺鬢
T2217_.59.0639a06: 又約支分生曼荼。三重四重是開合不同無
T2217_.59.0639a07: 尊加減也。疏第五云。且如是上文所説。從
T2217_.59.0639a08: 大日如來臍以下光明是此第二重位。自臍
T2217_.59.0639a09: 以上至咽所出光明爲第二重位。自咽以
T2217_.59.0639a11: 云。如前所説。以身四分作四重曼荼羅位
T2217_.59.0639a13: 疏第三云。今約佛身上中下體分之。自臍
T2217_.59.0639a14: 以下現生身釋迦其眷屬不同。自臍以上
T2217_.59.0639a15: 至咽出現十住諸菩薩。然此中自有二重。
T2217_.59.0639a16: 從心已下諸大眷屬。從心已上諸内眷屬。
T2217_.59.0639a17: 從咽以上至頂相出現四智四三昧果徳佛
T2217_.59.0639a19: 或約身四分爲四重圓。中分開二重故。又
T2217_.59.0639a26: 云左右三重也。此乃依現圖曼荼羅也。又
T2217_.59.0639b02: 也。現圖壇釋迦爲第二文殊爲第三與經
T2217_.59.0639b03: 疏異。眞興僧都胎藏記云。上方遍智印下方
T2217_.59.0639b04: 不動等右方觀自在左方金剛手總名第一
T2217_.59.0639b08: 以釋迦院及護世天等爲第三重也。四方
T2217_.59.0639b09: 大護圖中闕之。可在第一重内。二守護門
T2217_.59.0639b10: 可在四方之内門也。然古記中判三重所攝
T2217_.59.0639b11: 尊位不定。又與圖中有合不合。皆任意端
T2217_.59.0639b13: 也。覺超僧都胎藏生起之蘇悉地會諸師不
T2217_.59.0639b15: 此又爲虚空藏會攝。故知第二重攝矣。又
T2217_.59.0639b16: 般若寺石山兩徳判現圖胎藏諸尊位中。第
T2217_.59.0639b17: 一重如先以文殊地藏除蓋障蘇悉地爲第
T2217_.59.0639b18: 二重。第一重觀音院次擧釋迦虚空藏二院
T2217_.59.0639b19: 尊不云何重。其次標第二重擧文殊院等
T2217_.59.0639b20: 尊。以彼二院似屬第二重矣。前後四重中
T2217_.59.0639b21: 以第二屬第一爲三重歟
T2217_.59.0639b22: 且如有人等者。或云。前自性圓壇謂從如來
T2217_.59.0639b23: 心地開發無盡藏故今加持世界壇。謂爲
T2217_.59.0639b24: 開發衆生心地壇故而垂應迹外現曼荼故。
T2217_.59.0639b25: 故或現佛身者受用變化二身也。韋陀梵志及
T2217_.59.0639b26: 非人身者五通神仙天龍八部等也。即等流身
T2217_.59.0639b27: 也。私云。此文重委釋前四重壇也。今大悲
T2217_.59.0639b28: 胎藏者即前平等心地。謂菩提自證徳乃至
T2217_.59.0639b29: 普門方便等法門身。即本地自證位也。現者
T2217_.59.0639c01: 現作義即畫作也。韋陀等是第四重五通神
T2217_.59.0639c02: 仙等。或現佛身者八葉中胎藏身第一重也。
T2217_.59.0639c03: 乃至者第一第二重内大眷屬也。故疏第三
T2217_.59.0639c05: 無説法故。但行者精勤等者擧未來流通
T2217_.59.0639c06: 事。非謂會座有實行歟。疏第十四釋曼陀
T2217_.59.0639c07: 羅隨佛菩薩二乘八部四重分位而出畢又
T2217_.59.0639c08: 云。欲爲普利一切衆生故流傳演布。普爲
T2217_.59.0639c09: 一切未來衆生亦爲利益諸大衆會故請
T2217_.59.0639c11: 指自性會。從法門身現羯磨身歟
T2217_.59.0639c12: 即從大悲胎藏者。大悲胎藏者一切智性如
T2217_.59.0639c13: 來種子。故下文云。大悲曼荼羅一切種子之
T2217_.59.0639c15: 也。或云以大悲胎藏爲所生四重壇恐誤
T2217_.59.0639c16: 歟。委言之。胎藏種子爲因智門五義爲縁
T2217_.59.0639c17: 生四重圓壇也。故經具縁品云。修眞言行
T2217_.59.0639c19: 不思議色統而言之不過五字。如來以普
T2217_.59.0639c21: 生義。疏就如來明縁生義。生佛影略經疏
T2217_.59.0639c22: 互顯因縁具足。大論因是識大。一切智性故。
T2217_.59.0639c23: 縁即五大。智門五字故。細談互具六大無
T2217_.59.0639c24: 障無礙也。一切智性者經彼得一切智智自
T2217_.59.0639c25: 證位也。即是如實知自心。故疏上釋云。所
T2217_.59.0639c27: 地即此也
T2217_.59.0639c28: 現韋陀梵志形者。抄云。韋陀此云明。即外道
T2217_.59.0639c29: 四明也。聲因醫内等。梵志者。梵者淨也謂
T2217_.59.0640a01: 以淨行爲志名爲梵志。形即身形。謂從曼
T2217_.59.0640a02: 荼羅 四重内現此梵志之身爲説瞿曇仙
T2217_.59.0640a03: 等眞言。瞿曇梵語。具足應云喬答摩。此曰
T2217_.59.0640a05: 謂自性會第四重聖衆。皆住自證三昧而説
T2217_.59.0640a06: 各眞言。普通眞言藏品等所説。末代衆生傳
T2217_.59.0640a07: 持彼所説而行。依彼行同本尊故云精勤
T2217_.59.0640a08: 不久等也。或久或近准知矣。久近頓證漸次
T2217_.59.0640a09: 二類歟。或依宿縁有無有久近歟
T2217_.59.0640a10: 更轉方便等者。前云即是普入。今何云更轉
T2217_.59.0640a11: 方便耶。私案。機有四類。或修一門得一門
T2217_.59.0640a12: 果畢更轉入普門也。或依一門行得一門
T2217_.59.0640a13: 果即得普果故。或解一門即普門而行故。
T2217_.59.0640a14: 或行普因得普果故。故知。前後約機不同
T2217_.59.0640a15: 歟。或又前一門修行人不入餘一門直入
T2217_.59.0640a16: 普果故云即。非不轉歟。或今文又悟仙身
T2217_.59.0640a17: 即大日故云轉。非轉捨歟。故疏下釋云。行
T2217_.59.0640a18: 者如是解時觀毘盧遮那與鬼畜等其心平
T2217_.59.0640a19: 等無勝劣之相。彼從一門而入皆見心王
T2217_.59.0640a21: 遮那成瞿曇仙身雖不無淺深。若無淺深
T2217_.59.0640a22: 者尚不可轉仙身。何故言轉。答。約佛智
T2217_.59.0640a23: 元無別。隨人機有差別。若不隨人機故
T2217_.59.0640a24: 者如天台山決答中具四教四土耶。答。前
T2217_.59.0640a25: 者未説之時約機情也。今至此經説仙人
T2217_.59.0640a26: 即大日尊時除大日外更無仙身。故非如
T2217_.59.0640a29: 種種乘也。此中形密印聲眞言也
T2217_.59.0640b01: 無非毒鼓因縁者。抄云。涅槃經如來性品云。
T2217_.59.0640b02: 譬如有人以雜毒藥用塗大鼓於衆人中
T2217_.59.0640b03: 繋之發聲雖無心欲聞聞之皆死唯除一
T2217_.59.0640b04: 人不横死者。鼓合涅槃。死喩滅惑。不横
T2217_.59.0640b05: 死者喩一闡提。此況曼陀羅所現之身所説
T2217_.59.0640b06: 之乘。雖四重差別無量若隨此趣入者無
T2217_.59.0640b07: 不能滅惑無不能至涅槃故以相況耳
T2217_.59.0640b09: 相門故。云無非毒鼓因縁。又云皆同一味
T2217_.59.0640b10: 也。故疏第七云。就此經宗則。五種三昧皆
T2217_.59.0640b11: 是開心實相門。不同餘教以心性之旨未
T2217_.59.0640b13: 所以然者等者。或云。此釋成如是一切智智
T2217_.59.0640b14: 同一味之所以也。謂所化一切衆生色心實
T2217_.59.0640b15: 相從本際以來常是毘盧遮那平等智身故。
T2217_.59.0640b16: 以應之能化無量乘字眞金之智體心王
T2217_.59.0640b18: 局種種乘又可通種種身。故疏第六云。三
T2217_.59.0640b19: 重曼陀羅所示種種類形皆是一種法門身。
T2217_.59.0640b22: 又義。上畫作圓壇即具縁品所説曼荼。彼開
T2217_.59.0640b23: 發衆生本心曼荼。然今釋果地曼荼義故。
T2217_.59.0640b24: 會彼此相違故。云衆生色心實相如來平等
T2217_.59.0640b25: 智身也。色者色蘊心者四蘊。是衆生有漏五
T2217_.59.0640b26: 蘊也。智者識大身者五大。即諸佛無漏六大
T2217_.59.0640b27: 也。現覺諸法本初不生故。衆生五蘊即六大
T2217_.59.0640b28: 法身體。色蘊即五大四蘊即識大。故疏第六
T2217_.59.0640b29: 釋菩提實義云。謂覺自心從本以來不生
T2217_.59.0640c02: 出字門。良有以哉
T2217_.59.0640c03: 佛從平等心地等者。私案。佛已開發曼荼是
T2217_.59.0640c04: 自性會圓壇今經説會。衆生心地壇所發起
T2217_.59.0640c05: 曼荼。具縁品所説未來弘通之壇也。妙感衆
T2217_.59.0640c06: 生心地。妙應諸佛心地。所生方便諸佛衆生
T2217_.59.0640c07: 所開發四重圓壇也。諸佛曼荼應縁衆生心
T2217_.59.0640c08: 地感因。因及縁所生果皆字門故云皆同
T2217_.59.0640c09: 一味也。問。疏第二十云。若如來但住自證
T2217_.59.0640c10: 之法則不能度人○故漸次流出漸入第
T2217_.59.0640c11: 一院次至第二院次至第三院。雖作如此
T2217_.59.0640c12: 流出。亦不離普門之身。其八部之衆皆是普
T2217_.59.0640c13: 現色身之境界也。若就情機而説則三壇從
T2217_.59.0640c14: 深至淺。乃至世天眞言義淺。但是應身方便
T2217_.59.0640c15: 未究竟也。若開實性即世天眞言與大日
T2217_.59.0640c16: 如來何相異耶。從如來則從深至淺從内
T2217_.59.0640c17: 漸外而成三重壇。從衆生則從淺至深從
T2217_.59.0640c19: 荼若依如來從本垂迹。若約衆生從因至
T2217_.59.0640c20: 果。若爾何云開發諸佛壇已還令開發衆
T2217_.59.0640c21: 生圓耶。答。彼釋於法然曼荼或有如來果
T2217_.59.0640c22: 地説之從本垂迹。或有行者因中説之從
T2217_.59.0640c23: 因至果。以行者所修善寄曼荼羅而攝三
T2217_.59.0640c24: 重分位也。今意諸佛既修顯更令衆生開發
T2217_.59.0640c25: 故。彼此意殊歟。問。前云衆生色心即如來智
T2217_.59.0640c26: 身。何云諸佛衆生曼荼向上向下殊耶。又諸
T2217_.59.0640c27: 佛壇無從因至果義衆生圓無從果向因義
T2217_.59.0640c28: 耶。答。疏第二十云。若就未成果時觀之。
T2217_.59.0640c29: 此則差次淺深。今以如來平等惠觀從因至
T2217_.59.0641a02: 至果又如來一身一智行故於果地有此義
T2217_.59.0641a03: 歟。准衆生又約本覺門可有從果向因義
T2217_.59.0641a04: 歟。問。疏第三云。若自本垂迹則從中壹一
T2217_.59.0641a05: 一門各流出第一重種種門從第一重一一
T2217_.59.0641a06: 門各流出第二重種種門從第二重一一
T2217_.59.0641a07: 門各流出第三重種種門。若行因至果則
T2217_.59.0641a08: 第三重之所引攝成就能通第二重第二重
T2217_.59.0641a09: 之所引攝成就能通第一重。第一重之所
T2217_.59.0641a11: 在衆生。云引攝成就故從本垂迹唯佛耶。
T2217_.59.0641a12: 答。彼又如來住自證法無衆生蒙益故從
T2217_.59.0641a13: 自證位現四重壇也。於彼壇爲顯果徳無
T2217_.59.0641a14: 礙且作上下二門也。行因至果全非實行
T2217_.59.0641a15: 引入義。若實行第三重依引攝可進第三
T2217_.59.0641a16: 重。何入第二重耶。故知。且反從本垂迹第
T2217_.59.0641a17: 三重聖衆假互引攝入第二重也。第二第一
T2217_.59.0641a18: 等又爾也。問。若爾果地圓壇無實類耶。若
T2217_.59.0641a19: 云無者何云輪圓具足耶。若云有者大師釋
T2217_.59.0641a21: 如何。答。若約十界體實類有。依法本不生
T2217_.59.0641a22: 邊六道四生皆到於實際人。故若依十界相
T2217_.59.0641a23: 無。約遍計分別邊長夜受苦人故。故大師釋
T2217_.59.0641a25: 有無耳。問。或云。不動九界迷情悉同等流
T2217_.59.0641a27: 妄法也。所執當情現無法故
T2217_.59.0641a28: 衆生平等心地者。衆生八辨肉團生大曼陀
T2217_.59.0641a29: 羅王故云地。所生四重一切智智形聲同一
T2217_.59.0641b01: 味故云平等。平等之心地故云平等心地
T2217_.59.0641b02: 也。故先徳釋云。恒沙之性徳具一心本源。曼
T2217_.59.0641b04: 大悲胎藏祕密方便者。前明所生四重圓壇
T2217_.59.0641b05: 故云大悲胎藏曼陀羅。今明能生五大故云
T2217_.59.0641b06: 祕密方便也。或云。大悲胎藏者所生圓壇。祕
T2217_.59.0641b07: 密方便者能生因縁也。文點云。爲欲發起
T2217_.59.0641b09: 者一切智性種子即因也。種子是胎藏義故。
T2217_.59.0641b10: 祕密方便一切智門五義即縁也。意云。爲欲
T2217_.59.0641b14: 云。大悲胎藏者内證圓壇。内證故云胎藏。
T2217_.59.0641b15: 爲利生本故云大悲也。祕密方便者加持
T2217_.59.0641b16: 圓壇。外迹故云方便。異顯乘故云祕密矣。
T2217_.59.0641b17: 所謂内證圓壇於一切智地建立一種法門
T2217_.59.0641b18: 身也。外迹圓壇住神力加持建立三重曼
T2217_.59.0641b19: 陀羅種種類形也。疏第六云。三重曼荼羅
T2217_.59.0641b20: 所示種種類形皆是如來一種法門身。是故
T2217_.59.0641b22: 故意云。爲欲發起大悲胎藏與祕密方便
T2217_.59.0641b24: 所謂虚空地水火風也者。私云。經文如疏釋
T2217_.59.0641b25: 次第亂脱可讀之歟。但空初擧者依正二報
T2217_.59.0641b26: 五輪影略互顯歟。依擧空正擧四大也。故
T2217_.59.0641b27: 第五卷云。眞言者圓壇先置於自體。自足而
T2217_.59.0641b28: 至臍成大金剛輪。從此而至心當思惟水
T2217_.59.0641c01: 疏家次第順此次第矣。又經第一列五佛
T2217_.59.0641c02: 中。東南北西次第也。今經次第同彼次第
T2217_.59.0641c03: 也。下文五字次第如常。具縁品云。我覺本
T2217_.59.0641c04: 不生等頌次第也。故知。三次第今經出。凡厥
T2217_.59.0641c05: 六大無礙常瑜伽故。列次第無一准。例如
T2217_.59.0641c06: 眞門雜亂住矣
T2217_.59.0641c07: 如此即是毘婆沙義者。所牒經中以一切智
T2217_.59.0641c08: 智類虚空。何指彼云毘婆沙義耶。私案。可
T2217_.59.0641c09: 讀文點。如此即是毘婆沙義虚空無過無
T2217_.59.0641c11: 虚空無過無徳者。問。起信論中云虚空妄法。
T2217_.59.0641c12: 倶舍論中云虚空無爲。故知。虚空有過徳二
T2217_.59.0641c13: 義。何云無過無徳耶答。婆沙云空者無爲。
T2217_.59.0641c16: 信論文者彼性宗意。何同婆沙義耶
T2217_.59.0641c17: 此中相況有三義等者。指事云。虚空有三義
T2217_.59.0641c19: 經三句歟。云釋此三句故此目近詞也。經三
T2217_.59.0641c20: 句者離一切分別無分別無無分別文。此三句
T2217_.59.0641c21: 即三義故。或云。疏三義歟。疏云有三義故。
T2217_.59.0641c22: 或經三句疏三義同歟。故疏言此中相況有
T2217_.59.0641c23: 三義故。三義逆次配之。離一切分別者離
T2217_.59.0641c24: 妄執分別故云無分別。經無分別者離分別
T2217_.59.0641c25: 度量故無邊際義也。無無分別者離細分別
T2217_.59.0641c26: 故畢竟淨義也。或又經簡略故擧無分別一
T2217_.59.0641c27: 義疏廣博故顯餘義歟。二番文者虚空有
T2217_.59.0641c28: 二重釋故。或云。前約實智釋後約權智解
T2217_.59.0641c29: 也。私云。上約分喩也。謂虚空無過無徳佛
T2217_.59.0642a01: 智離過成徳故。下釋約全喩也。謂虚空佛智
T2217_.59.0642a02: 同具離相成辨二義故。又義。前空界後大虚
T2217_.59.0642a03: 故
T2217_.59.0642a04: 所以重言等者。抄云。應長聲讀之應云劫
T2217_.59.0642a05: 跛劫跛夜帝。劫跛者分別也。夜帝之言即是
T2217_.59.0642a06: 更義。謂分別之上更生分別也。此即於麁
T2217_.59.0642a07: 分別上更生細分別。是以疏引例云。如尋
T2217_.59.0642a09: 分別也。即麁分別也。劫跛夜帝者經無分
T2217_.59.0642a10: 別之分別也。即細分別也。如次配尋伺矣。
T2217_.59.0642a11: 意云。於虚空離青黄等麁分別云離分別。
T2217_.59.0642a12: 遣質礙無質礙等細分別云無分別。遣能
T2217_.59.0642a14: 歟。此則次第展轉遣之矣。智證大師抄云。離
T2217_.59.0642a15: 一切句是總擧也。分別梵云劫跛。是麁分
T2217_.59.0642a16: 別。無分別梵云劫跛夜帝。此細分別。疏云。
T2217_.59.0642a17: 無妄執分別故無分別亦無也。故今以分
T2217_.59.0642a20: 知。次云無分別者第三無無分別之無分別
T2217_.59.0642a21: 也。第二不擧者同離一切分別故歟。然則分
T2217_.59.0642a22: 別之上更生分別義者如次釋經無分別無
T2217_.59.0642a23: 無分別文也。但細分別名無分別者望麁
T2217_.59.0642a24: 分別故。例如釋論應不應矣。意云。離一切
T2217_.59.0642a27: 別言同故歟。又夜帝更梵名直可安却跛上。
T2217_.59.0642a28: 既不爾存下是應無也
T2217_.59.0642a29: 例如尋伺等者。唯識論第七云。尋謂尋求。令
T2217_.59.0642b01: 心忽遽於意言境麁轉爲性。伺謂伺察。令
T2217_.59.0642b02: 心忽遽於意言境細轉爲性○竝用思惠
T2217_.59.0642b03: 一分爲體。於意言境不深推度及深推度
T2217_.59.0642b05: 轉云諦察歟。淺深推度即麁細分別義。何
T2217_.59.0642b06: 爲例證。眼識意識又爾。今分別無分別者一
T2217_.59.0642b07: 聚相應法多中且擧麁細異王數例餘心所
T2217_.59.0642b08: 等歟。猶如云異生羝羊。羝羊亦雖異生其
T2217_.59.0642b09: 中最劣爲喩。故又妄執分別未必與尋伺倶
T2217_.59.0642b10: 起。尋伺非定相應法故。二禪已上無尋伺
T2217_.59.0642b11: 故。欲界煩惱心未發言時不有尋伺故。又
T2217_.59.0642b12: 今分別是妄執分別。五識非執相應識護法
T2217_.59.0642b13: 意。然今宗八識皆執相應故同安惠義歟。
T2217_.59.0642b14: 問。尋伺體類既同。可一時倶起。何略觀諦
T2217_.59.0642b15: 察別時耶。故倶舍論云。尋是麁因。伺是細
T2217_.59.0642b17: 麁細異。何倶起矣。故經部幷大乘意不倶
T2217_.59.0642b18: 起也。故唯識論云。四中尋伺定不相應。體
T2217_.59.0642b20: 問。尋伺與何識相應耶。答。唯識論中有
T2217_.59.0642b24: 倶護法正義歟。又大論中尋求分別伺察分
T2217_.59.0642b26: 捨矣
T2217_.59.0642b27: 無分別亦無無分別者。或本亦字下但有一
T2217_.59.0642b28: 無字。今本同經。上以無妄執分別故釋經
T2217_.59.0642b29: 離一切分別也。次下二句如次釋經下二
T2217_.59.0642c01: 句也。若依或本者。經望麁分別云無分
T2217_.59.0642c02: 別。釋細分別故云分別歟。或又初無字被
T2217_.59.0642c04: 本同之。以無妄執分別者麁分別也。無分別
T2217_.59.0642c05: 亦無也者遣細分別也
T2217_.59.0642c06: 又如虚空離種種顯形色相等者。此釋約太
T2217_.59.0642c07: 虚歟。空界色顯色所攝故。或又破執談歟。自
T2217_.59.0642c08: 宗實義於空大論顯形故。若爾太虚猶可
T2217_.59.0642c09: 有顯形矣。此中又有三義離顯形是畢竟
T2217_.59.0642c10: 淨義。合法離相。無造作是無分別義也。故法
T2217_.59.0642c11: 云無分別起作。而能含容等無邊際義。合法
T2217_.59.0642c12: 於無量度門等也
T2217_.59.0642c13: 天人阿修羅依者。問。一切智智爲十界依。何
T2217_.59.0642c14: 擧三道耶。答。天在空故表眞諦。人在地
T2217_.59.0642c15: 故表俗諦。修羅於空地自在故表非空非
T2217_.59.0642c16: 有中道也。是則一切智地一心上建立三諦
T2217_.59.0642c17: 之義也。此三諦猶如面上三目伊字三點矣。
T2217_.59.0642c18: 故天台釋云。心性不動假立中名。亡泯三
T2217_.59.0642c20: 平等心中不動是中。三重曼荼羅種種類形
T2217_.59.0642c21: 是假。同一種法門身即空也
T2217_.59.0642c22: 一切智地等者。且合譬者。一切智地合大
T2217_.59.0642c23: 地。大悲曼荼合百穀衆藥等。一切種子合皆
T2217_.59.0642c24: 從大地。種子即一切智地故。之所出生合而
T2217_.59.0642c25: 生。即此諸乘合根芽等。根芽等草木叢林之
T2217_.59.0642c26: 徳。諸乘又普現色身之用故。無量事業等合
T2217_.59.0642c27: 一切衆生等。法擧所作事業。譬示能作衆
T2217_.59.0642c28: 生故。於生死涅槃其心平等合而養育之
T2217_.59.0643a01: 即生死也。或其心平等合増之不喜減之不
T2217_.59.0643a02: 憂。八風不動合深廣下二句。或合増之已下
T2217_.59.0643a03: 四句歟。世間八風者起信論云。利･衰･毀･譽
T2217_.59.0643a05: 故云利衰。超過以毀越徳而歎故名毀譽。
T2217_.59.0643a06: 依實徳讃名稱依實過論名譏。逼迫侵形
T2217_.59.0643a08: 即此惠光亦無所依者。煩惱云所依。依惑
T2217_.59.0643a09: 智起故。上縁待者此也。煩惱是智起縁。縁又
T2217_.59.0643a10: 待煩惱起故云縁待矣。煩惱薪盡故智火
T2217_.59.0643a11: 隨滅之意。合譬中然後隨滅句矣。釋論中
T2217_.59.0643a12: 云始覺隨無此意矣
T2217_.59.0643a13: 一切智火等者。以智火合世火。聖者･異生
T2217_.59.0643a14: 合貴賤。平等有之合同用。凡聖智力漏無漏
T2217_.59.0643a15: 雖異皆有智力故云平等。遮相宗立無性
T2217_.59.0643a16: 歟。若不爾何譬貴賤同用矣。或又平等有
T2217_.59.0643a17: 之約本有智體故云火。令諸行人等約修
T2217_.59.0643a18: 生智用故譬説云照明。行人合迷惑者。令
T2217_.59.0643a19: 見合作照明。如實道合正路。餘可知矣。譬
T2217_.59.0643a21: 釋約利他釋智火故云令諸行人等。前正
T2217_.59.0643a22: 釋約自利釋智火故云我當等也。見如實
T2217_.59.0643a23: 道亦分有異生持齊等。有淨菩提心少分増
T2217_.59.0643a24: 明義故。如實知自心有十重故
T2217_.59.0643a25: 太虚澄廓等者。此下四句合法中令證涅槃
T2217_.59.0643a26: 清涼法性文。自在旋轉等二句合法中無障
T2217_.59.0643a27: 礙力歟。此中開榮増長者倶舍云。風能作長
T2217_.59.0643a29: 滌除一切障蓋煩惱者。准下除一切蓋障三
T2217_.59.0643b01: 昧者。五蓋障煩惱歟。蓋障煩惱故。又准五
T2217_.59.0643b02: 蓋障中有煩惱障。今取五中之一歟。況准
T2217_.59.0643b03: 唯識等云煩惱障能障涅槃。今又障涅槃
T2217_.59.0643b04: 故但煩惱障歟。就中譬説熱惱衆生釋專冥
T2217_.59.0643b05: 彼論此皆擾惱有情身心名煩惱障之文。又
T2217_.59.0643b06: 下文擧無明。是所知障故。又五蓋障隨一有
T2217_.59.0643b07: 所知障故。唯識論無明住地爲所知障故。
T2217_.59.0643b08: 故知。一切蓋障通五蓋總句。煩惱無明彼中
T2217_.59.0643b09: 第一第五故。又准理趣經一切蓋障及煩惱
T2217_.59.0643b10: 障文。障蓋與煩惱歟。五蓋障初地所斷。今
T2217_.59.0643b11: 如來惠風所除。煩惱中可盡一切惑歟。故
T2217_.59.0643b12: 水大中云如來智若體無煩惱。火大文云一
T2217_.59.0643b13: 切戲論煩惱。此等寧但局煩惱障耶。但於
T2217_.59.0643b15: 所知又障涅槃故。今煩惱有所知何失。況
T2217_.59.0643b16: 彼二障是第二劫所度少分。第三劫所度猶
T2217_.59.0643b17: 云於業煩惱解脱。況第二劫所知乎
T2217_.59.0643b18: 從高起下等者。高下合法中法界世間。多所
T2217_.59.0643b19: 饒益合利益群生。能潤草木合潤諸等持。而
T2217_.59.0643b20: 生華果合生助道法等一句。而生花合生助
T2217_.59.0643b21: 道。而生菓合成大果實也。又多所饒益合
T2217_.59.0643b22: 利益二字。以草木合群生歟。法譬綺文示
T2217_.59.0643b23: 之歟。洗諸滓穢等二句逆次合獲得清涼定
T2217_.59.0643b24: 等二句。餘可知矣。又體無煩惱至無濁三句
T2217_.59.0643b25: 初約本覺體淨義次約始覺斷障義後約
T2217_.59.0643b26: 始本無二義。如次自然智･一切智･無礙智。此
T2217_.59.0643b27: 中本性清潔者或云。火燒塵垢令同自體
T2217_.59.0643b28: 爲淨。風吹去塵穢令遠離爲淨。水不失
T2217_.59.0643b29: 其體令清淨爲淨。故知淨除言雖同其義
T2217_.59.0643c01: 是別矣。又火護摩義風辟除義水灌頂義也
T2217_.59.0643c03: 此五喩即是發起等者。前釋明五大直發起
T2217_.59.0643c04: 四重圓壇之義。今釋示發起曼荼羅能生
T2217_.59.0643c05: 衆縁之五字義也。下文五字者經第三卷悉
T2217_.59.0643c06: 地出現品所説五字曼陀羅等歟
T2217_.59.0643c07: 又如世間種子等者。上顯五大即五字義故
T2217_.59.0643c08: 云字爲地等。今明此五字五大爲三句之
T2217_.59.0643c09: 縁。智性因妙果究竟故。或上始覺下明五縁
T2217_.59.0643c10: 不闕之義。或又今文雙結前兩釋而示若五
T2217_.59.0643c11: 大若五字具足至果之義也。般若寺抄云。意
T2217_.59.0643c12: 以此五大縁生長如來法性身。譬如地水
T2217_.59.0643c13: 火風空爲縁世間草木及萬物得生長。故以
T2217_.59.0643c14: 此爲譬。故胎藏軌初以五大觀爲旨耳也
T2217_.59.0643c16: 縁也。如來法性身者四種法身即四重圓壇。
T2217_.59.0643c17: 即是所生四曼三世間也。疏中一切智性如
T2217_.59.0643c18: 來種子者。曼陀羅能生因六大中識大。前云
T2217_.59.0643c19: 平等心地是也。故上釋云。復次以種種法界
T2217_.59.0643c22: 此平等法界性種子即是如來一切智地之
T2217_.59.0643c24: 答。次上文云。次生法界性種子。即是一切
T2217_.59.0643c26: 如來一切智地之所生長也。感應因縁使
T2217_.59.0643c28: 又云。由此種子從法界性生。能生法界故
T2217_.59.0644a01: 壇也。今此因者約能生法界義歟。問。云五
T2217_.59.0644a02: 字是四曼隨一也。何云能生六大耶。答。大
T2217_.59.0644a05: 密嚴院抄云。四種曼荼羅有二種。一者六
T2217_.59.0644a06: 大無相不二之位直名四種曼荼羅。次所生
T2217_.59.0644a09: 性佛性然故雖六大能造四曼所生法爾瑜
T2217_.59.0644a10: 伽故無能所而能所。誰爲其本。故四曼六
T2217_.59.0644a11: 大互得其名歟。又義。十住心論等六字別
T2217_.59.0644a12: 擧是爲顯六大法身不二位。六大法身能生
T2217_.59.0644a13: 四曼所生故。先徳釋四曼外立法界曼荼故
T2217_.59.0644a14: 又五種法身意歟。又義。以六字顯六大故
T2217_.59.0644a15: 云能造。非六字即能造歟。法界攝故。故
T2217_.59.0644a18: 儀軌本經等中云種子在頼耶識中。今以覺
T2217_.59.0644a19: 因云種
等爲種。名言種子之意歟。唯
T2217_.59.0644a20: 識第八云。一名言習氣。謂有爲法各別親種。
T2217_.59.0644a21: 名言有二。一表義名言。即能詮義音聲差
T2217_.59.0644a22: 別。二顯境名言。即能了境心心所法。隨
T2217_.59.0644a24: 此。今又依二種名言所顯法然種云薫成。
T2217_.59.0644a25: 今宗有爲無爲諸法皆法然故。種子義又通
T2217_.59.0644a26: 爲無爲歟。不同相宗本有新薫皆有爲矣。
T2217_.59.0644a28: 之。問。今宗器界觀等五字變成五大道場
T2217_.59.0644a29: 觀種子三形尊形次第轉成義。未見了因種
T2217_.59.0644b01: 耶。答。彼文何遮名言種子義。又本地自證位
T2217_.59.0644b02: 六大四曼性然故不可有轉成義。加持瑜伽
T2217_.59.0644b03: 壇隨縁無礙故論種三轉成義。斯則三身互
T2217_.59.0644b04: 具故。爲利生隨隱顯而言轉成義也。又五
T2217_.59.0644b05: 字變成五輪。假五大非實故。故知。四大六
T2217_.59.0644b06: 大能造之名言種子義顯密雖同。無常常住
T2217_.59.0644b07: 義顯密大異。勿令相濫耳。或人義云。六大
T2217_.59.0644b08: 位有四曼。青黄等大曼。方圓等三曼。
T2217_.59.0644b09: 等法曼。大日寶幢等羯磨曼也。此位四曼同
T2217_.59.0644b10: 攝於六大而爲能生。自餘心數諸尊大･三･
T2217_.59.0644b12: 隨在何人法堅濕等邊能生六大也。青黄方
T2217_.59.0644b13: 圓等邊所生四曼也。此等能所造法顯三乘
T2217_.59.0644b14: 小乘云有爲無常一乘攝相歸性云常住。今
T2217_.59.0644b15: 宗談無盡莊嚴本具故。能造堅濕等是法爾
T2217_.59.0644b16: 法然之體。所造顯形等又性佛性然之相
T2217_.59.0644b17: 也
T2217_.59.0644b18: 獨一法界加持相者。具縁品疏云。今普現隨
T2217_.59.0644b19: 類身而悉現如來身者明本迹不思議加持
T2217_.59.0644b21: 卷上釋云。能以遍一切處眞金智體造種種
T2217_.59.0644b23: 持相者種種身種種乘也。以獨一法界眞金
T2217_.59.0644b24: 作種種乘故云爾也。金剛手以下釋問來
T2217_.59.0644b25: 由故爲問釋。以上五喩釋也
T2217_.59.0644b26: 必知將説如是法門等者。般若寺抄云。意先
T2217_.59.0644b27: 五大合生薩般若種子能成就菩提妙果。此
T2217_.59.0644b28: 會諸菩薩令生疑也。即疑云。如是生立薩
T2217_.59.0644b29: 般若種子以何爲因以何爲根以何爲究
T2217_.59.0644c01: 竟。言即佛説云。菩提爲因大悲爲根方便
T2217_.59.0644c03: 下指如是智惠是也。意云。金剛手觀知如
T2217_.59.0644c04: 來加持相所惟忖知佛將説一切智智法
T2217_.59.0644c05: 門故自先喩顯其五喩功徳而發起大會生
T2217_.59.0644c06: 解之機也。然後問佛。如是一切智智以何
T2217_.59.0644c08: 例如彌勒等者。或云。彌勒等疑如今經大會
T2217_.59.0644c09: 生解之機疑。文殊發揮同此會金剛手之惟
T2217_.59.0644c10: 忖。釋尊説實相類大日答説。動執之徒離
T2217_.59.0644c12: 手類彌勒大日同釋迦矣
T2217_.59.0644c13: 即時憤憤悱悱者。抄云。言憤憤悱悱者。子
T2217_.59.0644c16: 爲説道場所得法等者。法華經序品云。佛坐
T2217_.59.0644c18: 疏第二云。佛坐道場所得妙法者謂一乘果
T2217_.59.0644c19: 也。爲當授記明一乘因也。又佛坐道場明
T2217_.59.0644c21: 文殊發揮者。抄云。發謂發明。揮謂揮揚。即
T2217_.59.0644c23: 見燈明佛本光瑞如此。以是知。今佛欲説
T2217_.59.0644c25: 以相嚴身。光明照世間。無量衆所尊。爲説
T2217_.59.0644c27: 印定諸法則知自住大乘亦令他住大乘
T2217_.59.0644c29: 我也
T2217_.59.0645a01: 譬如春陽等者。此有二義。或前例證此譬説
T2217_.59.0645a02: 也。從得離疑網句還例如文讀之。若爾今
T2217_.59.0645a03: 經譬説。依若無機人等釋今經會座有實
T2217_.59.0645a04: 行歟。答。容有之義也。非有實行。或云。有
T2217_.59.0645a05: 實行也。又義。從發起深益還例如讀之。
T2217_.59.0645a06: 即例證中譬説也。故抄云。無機即闡提五千
T2217_.59.0645a07: 之輩。雖遇靈山法華際會。由無佛種性故
T2217_.59.0645a09: 云。此等例證一分相似歟。其故彼此二經問
T2217_.59.0645a10: 答三聖二聖雖異。大日･釋迦現瑞金手･彌勒
T2217_.59.0645a11: 疑問相同。文殊指名體。釋迦印演説擬大日
T2217_.59.0645a12: 印廣説也。然彼文殊答是序分也。此大日答
T2217_.59.0645a13: 即正宗也。又彼依身子問説。此依金手疑
T2217_.59.0645a14: 直説故非全同耳。凡作如此儀式是爲未
T2217_.59.0645a15: 來衆生也。故下釋云。亦爲未來弟子明
T2217_.59.0645a17: 云。春之月天氣下降地氣上騰天地和同草
T2217_.59.0645a18: 木萠動。季春之月生氣漸盛陽氣發洩。又易
T2217_.59.0645a19: 曰。天地解而雷雨作。雷雨作百果草木皆甲
T2217_.59.0645a20: 坼。雷風者陰陽相勃出聲之謂也。穀梁傳云。
T2217_.59.0645a21: 陰陽相薄感而爲雷。風者氣也。又雷即風
T2217_.59.0645a22: 也。積風成雷。鼓動者易曰。雷以鼓之。風以
T2217_.59.0645a23: 動之。雨以潤之。莩者苞中白皮。殼即甲也。
T2217_.59.0645a25: 大日經疏指心鈔卷五終
T2217_.59.0645a26: 御本記云
T2217_.59.0645a27: 建治元年五月比。於高野山傳法院。以傳
T2217_.59.0645a28: 法會談義之次草畢。同七月比。於醍醐寺
T2217_.59.0645a29: 中性院。託他人令清書畢自拭老眼加
T2217_.59.0645b01: 點畢。若九牛一毛合佛意者。願以彼功
T2217_.59.0645b02: 徳爲九品往生因矣。披覽人必可令訪
T2217_.59.0645b03: 菩提矣
T2217_.59.0645b05:
T2217_.59.0645b06:
T2217_.59.0645b07:大日經疏指心鈔卷第六
T2217_.59.0645b08: 疏卷第一之六
T2217_.59.0645b09: 預測如來等者。或云。金剛手見瑞相之條末
T2217_.59.0645b10: 而悟内證之宗本故云測加持深意也。故
T2217_.59.0645b11: 云善哉。又能下金剛手以五喩顯一切智
T2217_.59.0645b12: 功徳而作大會生解因縁。即測聖心不失
T2217_.59.0645b14: 次結上兩義也。此意仰測聖心不失機會
T2217_.59.0645b15: 可讀也。又義。今文次歎宗本條･末也。謂
T2217_.59.0645b16: 實智宗本是加持深意故。權智瑞相即生解因
T2217_.59.0645b17: 縁故。例如法華藥草喩品善哉善哉文釋歎
T2217_.59.0645b18: 權實二智矣。依此意。預測二字貫又能已下
T2217_.59.0645b19: 文讀之。仰測又爾也。二義中前義爲勝。上
T2217_.59.0645b20: 既明見末悟本之義畢。次金剛手説五喩
T2217_.59.0645b21: 爲生解因縁。然後如來云善哉善哉。豈漏
T2217_.59.0645b22: 五喩義耶。故上釋云。金剛手觀知獨一法
T2217_.59.0645b25: 前義爲勝耳
T2217_.59.0645b26: 我觀一切等者。此下釋第三善哉也。三句
T2217_.59.0645b27: 同攝一切祕深事故復歎也。一切天人等
T2217_.59.0645b28: 者外金剛部八部等。淺行諸菩薩者第二重
T2217_.59.0645b29: 諸菩薩等也。金剛手是第一重聖衆也。若
T2217_.59.0645c01: 依深祕門四重聖衆雖無優劣。若依淺略
T2217_.59.0645c02: 門四重圓壇非無淺深。仍望第一重而第
T2217_.59.0645c03: 二重云淺行也。又義。指加持世界實行人
T2217_.59.0645c04: 歟。然前義爲善。加持世界人既非會座衆。
T2217_.59.0645c05: 何云無能發問矣。問。守護經第一云爾時法
T2217_.59.0645c06: 自在王菩薩而白佛言。彼一切智諸佛境界
T2217_.59.0645c07: 三昧以何法而爲其因復以何法而爲根
T2217_.59.0645c09: 二句中大悲萬行歟。既自在王菩薩發三句
T2217_.59.0645c10: 問。若爾何云無能發問者耶。答。彼經説文大
T2217_.59.0645c11: 旨同今經。可謂同本異譯。設雖通餘菩薩
T2217_.59.0645c12: 發問。爲歎金剛手且作此釋何失。金剛手
T2217_.59.0645c13: 功徳倍増者。實雖久已通達。爲未來流布
T2217_.59.0645c14: 准常説法得益之義示現此相歟
T2217_.59.0645c15: 復明於所受法等者。此下釋經汝當等文也。
T2217_.59.0645c16: 謂於今經文有二意。初釋意諦聽作意者
T2217_.59.0645c17: 顯令金剛手於受法無漏失也。亦爲以下
T2217_.59.0645c18: 釋意眞言教自受法樂説故。法界宮無當機
T2217_.59.0645c19: 故。大日如來爲令金剛手諦聽作意爲未來
T2217_.59.0645c21: 意文云此囑也。又義。以如來已下皆爲汝
T2217_.59.0645c22: 當等釋也。意依善哉加持故功徳倍増。又
T2217_.59.0645c23: 依此加持故受法無漏失也
T2217_.59.0645c24: 亦爲未來弟子者。或云。自性會中未來入故
T2217_.59.0645c25: 云未來弟子也。私云。今經雖三世常恒説
T2217_.59.0645c26: 且約傳法聖者流傳云未來歟。故經云我
T2217_.59.0645c27: 當來世時等矣
T2217_.59.0645c28: 深心受法之儀式也者。抄云。深心曰諦囑
T2217_.59.0645c29: 耳曰聽。聽音察理名善作意矣。此意以
T2217_.59.0646a01: 今文爲亦爲已下一釋也私云。今此句上
T2217_.59.0646a02: 兩釋總結也。復明於所受法等約金剛手釋
T2217_.59.0646a03: 諦聽作意義。亦爲以下約未來衆生釋
T2217_.59.0646a04: 諦聽作意義也。此等皆深心受法之儀式故
T2217_.59.0646a05: 云爾也
T2217_.59.0646a06: 故釋論云等者。智論第一云。復次如是義者。
T2217_.59.0646a07: 若人心善直信是人可聽法。若無是相則不
T2217_.59.0646a09: 義中踊躍聞法心悲喜。如是之人應爲説
T2217_.59.0646a10: ＊矣。私云。作意是驚覺義。信是心淨義。唯善
T2217_.59.0646a11: 遍行雖異受法聽法義同故引證矣。或深心
T2217_.59.0646a12: 義通作意及信歟。抄云。疏得深信力者謂深
T2217_.59.0646a13: 心淨信。此信有力得離疑惑＊矣
T2217_.59.0646a14: 無盡意經等者。抄云。疏指無盡意經未見
T2217_.59.0646a15: 其文。如智度論云。有人若聞若受阿字印
T2217_.59.0646a17: 六云。如大本中有二十種勸令聽法之相。佛
T2217_.59.0646a18: 爲執金剛除一切塵垢及修行眞言行諸
T2217_.59.0646a19: 菩薩等法要未具不得疾成無上菩提今
T2217_.59.0646a20: 復以滿足前義令法要圓滿。若不知解此
T2217_.59.0646a21: 則前法皆未周悉。以此因縁勸令諦持也。
T2217_.59.0646a22: 如此二十種因縁當廣説＊矣
T2217_.59.0646a23: 金剛手菩提心爲因等者。守護經第一云。善
T2217_.59.0646a24: 男子。此深三昧以菩提心而爲其因。以大
T2217_.59.0646a25: 慈悲而爲其根本。方便修習無上菩提以
T2217_.59.0646a26: 爲究竟＊矣
T2217_.59.0646a27: 藉四大衆縁故得生根者。今三句配立故種･
T2217_.59.0646a28: 根･果次第也。若對十心芽･莖･枝･葉･敷花皆
T2217_.59.0646a29: 根攝。三心十心開合異故。芽莖等對果實
T2217_.59.0646b01: 有根義故。問。若爾四大縁三句中何攝耶。
T2217_.59.0646b02: 答。或大悲攝。故下釋云大悲地界等。根是萬
T2217_.59.0646b03: 行大悲爲縁生萬行故。又義。種子四大因
T2217_.59.0646b04: 縁雖異皆能生故因句攝
T2217_.59.0646b05: 然以中智觀之等者。智論第五云。不生不滅
T2217_.59.0646b06: 不斷不常不一不異不去不來因縁生法滅
T2217_.59.0646b07: 諸戲論＊矣。嘉祥大乘玄第二云。因縁即八
T2217_.59.0646b08: 不。八不即是因縁＊矣。又云。説因縁相所謂
T2217_.59.0646b09: 不生不滅也＊矣。准此釋。今不生不滅因果
T2217_.59.0646b10: 義成者八不因縁也。生滅斷常戲論之相是
T2217_.59.0646b11: 彼八迷戲論也。今中智觀者彼智度所説八
T2217_.59.0646b12: 不中道觀也。以彼中道觀離八迷類顯今
T2217_.59.0646b13: 行者觀心實相出人法戲論也。叉准菩提
T2217_.59.0646b14: 心論中眞言機云上智顯教大乘智云中智
T2217_.59.0646b15: 歟。以顯中智觀爲譬顯密乘智觀也。兩本
T2217_.59.0646b16: 義釋不生不滅下有非不生非不滅之六字
T2217_.59.0646b17: 也
T2217_.59.0646b18: 於内證所行得深信力等者。疏第三釋信諸
T2217_.59.0646b19: 佛菩薩文云。又此行者於衆縁事相皆以
T2217_.59.0646b20: 諦信行之。以此深心淨心離疑惑故漸得
T2217_.59.0646b21: 法驗現前。復由法驗現前故信解轉増不可
T2217_.59.0646b22: 阻壞＊矣私云。准此文。深信信解似約一人
T2217_.59.0646b23: 初後歟。但至下釋。以今文同深信矣。又下
T2217_.59.0646b24: 釋有大信解勤勇深信文云。此信解梵音阿
T2217_.59.0646b25: 毘因底。謂明見是理心無疑慮○下云深
T2217_.59.0646b26: 信者。此信梵音捨攞駄。是依事依人之信。
T2217_.59.0646b27: ○與上文信諸佛菩薩義同。○若人聞説
T2217_.59.0646b28: 如上不思議法界。以宿殖善本神情明利故
T2217_.59.0646b29: 即能忍受其言知衆生心中決有此理。名
T2217_.59.0646c01: 爲信解。又先世已曾親近善知識故。於三
T2217_.59.0646c02: 寶縁深雖不可比量籌度處即能懸信故
T2217_.59.0646c03: 曰深信＊矣。或云。信解常途信也。深信今教
T2217_.59.0646c04: 信也。報恩院僧正仰云。深信者但信也。信解
T2217_.59.0646c05: 者具領解信也。二倶雖今教信深信勝
T2217_.59.0646c06: 歟。今教以信爲本故。故第三上釋云。謂此
T2217_.59.0646c07: 宗初入法門時意尤淺近難識。且三乘實相
T2217_.59.0646c08: 無不離於文字。而眞言者要須口誦梵文
T2217_.59.0646c09: 心亦觀之。或屈申身分支節猶如戲弄。或
T2217_.59.0646c10: 修三昧。乃觀女人之像忿怒等形。或以水
T2217_.59.0646c11: 灌頂。或造火壇。若欲以心識籌量則加持
T2217_.59.0646c12: 之迹又不可見。自非具深信者安得不
T2217_.59.0646c13: 疑慮耶。又此行者於此衆縁事相皆以
T2217_.59.0646c14: 諦信行之＊矣。又木幡上人義云。深信･信解
T2217_.59.0646c15: 如次利鈍二人。猶如立解二分機。信即悟
T2217_.59.0646c16: 法故云深信。信而解故云信解矣
T2217_.59.0646c17: 離業<#0646_14/>壽生成就眞性生者。抄云。謂離如是
T2217_.59.0646c18: 業＊壽生故而得眞實菩提性生＊矣。又疏上
T2217_.59.0646c19: 釋云。一切蘊阿頼耶業壽種子皆悉焚滅得
T2217_.59.0646c20: 至虚空無垢菩提心＊矣。准此釋眞性生者
T2217_.59.0646c21: 菩提心生即因句也。萬行功徳如次根･究竟
T2217_.59.0646c22: 二句歟。或萬行即功徳也。菩提心直生大悲
T2217_.59.0646c23: 萬行故。從此増長釋同第二劫漸次滋長文
T2217_.59.0646c25: 信力即白淨信心義故。次離業等二句從菩
T2217_.59.0646c26: 提心種生大悲根也。萬行等二句從悲根
T2217_.59.0646c27: 生萬行芽莖等義也。或又堅固不動本有菩
T2217_.59.0646c28: 提心。眞性生修生菩提心也。又義。得深信力
T2217_.59.0646c29: 者生死中諦信也。眞性生菩提心爲因也
T2217_.59.0647a01: 若望生死中等者。或云。地前三劫分位皆
T2217_.59.0647a05: 是因是心望前顯教極果。於後祕心初心
T2217_.59.0647a06: ＊矣。准此等釋。一道心已前可云生死善
T2217_.59.0647a07: 歟。私云。今住心品意以十地盡修行次位。
T2217_.59.0647a08: 謂以十信三賢行攝十地不立地前位故
T2217_.59.0647a09: 云信解行地。信十信。解三賢解行。行十地萬
T2217_.59.0647a10: 行也。故未發淨菩提心前皆薄地凡夫故
T2217_.59.0647a11: 云生死中。我等未發菩提心前隨分修三
T2217_.59.0647a12: 密行凝五相觀故指彼云生死所殖善。故
T2217_.59.0647a13: 五祕密經云。纔見曼荼羅能須臾項淨信以
T2217_.59.0647a14: 歡喜心瞻覩故。則於阿頼耶識中種金剛
T2217_.59.0647a15: 界種子＊矣。以須臾淨信殖金界種故。指
T2217_.59.0647a16: 此等云生死所殖善也。次下釋云。四威儀
T2217_.59.0647a17: 之中作意修習現生證得初地＊矣。四威儀
T2217_.59.0647a18: 修習今如説而行等也。證得初地即菩提心
T2217_.59.0647a19: 爲因也。又三摩地軌云。晝夜四時精進修現
T2217_.59.0647a20: 世證得歡喜地＊矣。今經供養行修行從是
T2217_.59.0647a21: 初發心即此意矣。今教意機根雖萬差。不
T2217_.59.0647a22: 過一生二生二類。然即身成菩提以現世
T2217_.59.0647a23: 證得歡喜地文證之。若地前存位不可云
T2217_.59.0647a24: 即身。三賢又菩薩位故。故知若一生若二生
T2217_.59.0647a25: 從薄地凡夫或至佛果或至初地。初心凡
T2217_.59.0647a26: 夫此生證悟判文無異論者歟。爰知。初地已
T2217_.59.0647a27: 前生死中者具縛地也。晝夜四時精進修豈
T2217_.59.0647a28: 非具縛行耶。問。今宗又立地前次位明文
T2217_.59.0647a29: 雲披。疏中四十二地階次不同＊矣。禪要問
T2217_.59.0647b01: 法身讃等儀軌本經等亦立地前位。今疏十
T2217_.59.0647b02: 六重深行三劫六無畏等豈非地前位＊耶。
T2217_.59.0647b03: 答。凡地前立位是鈍機難解故且順常途
T2217_.59.0647b04: 擬宜外迹而爲令人知開説功徳品數。例
T2217_.59.0647b05: 如天台云法在一心説必次第也。依之疏
T2217_.59.0647b06: 第三云。若觀前人未有深解之機。則順常
T2217_.59.0647b07: 途隨文爲釋。若已利根智惠。則當演暢深
T2217_.59.0647b08: 密而教授之＊矣。禪要地前三賢得除蓋障
T2217_.59.0647b09: 者今初地三昧順如常開三賢也。法身讃又
T2217_.59.0647b10: 以初地金薩開説也。凡今教意薄地晝夜四
T2217_.59.0647b11: 時行功積觀行圓滿頓斷三妄得初地淨菩
T2217_.59.0647b12: 提心也。故大師釋云。頓越三妄入心眞
T2217_.59.0647b13: ＊矣。＊心眞者眞淨菩提心也。既云頓＊越三
T2217_.59.0647b14: 妄。不可有地前斷惑義也。若爾實修實證
T2217_.59.0647b15: 時初地頓斷頓證故無過。問三劫六無畏二
T2217_.59.0647b16: 障惑斷證二空理。何無地前斷＊惑義＊耶。
T2217_.59.0647b17: 頓＊越三妄約一類頓機。漸機豈非地前斷
T2217_.59.0647b18: 惑＊耶。答。今教意有利鈍故。地前凡夫
T2217_.59.0647b19: 位三密行雖有遲速。入初地時不問利
T2217_.59.0647b20: 鈍。皆三妄頓斷得淨菩提心也。三劫二障
T2217_.59.0647b21: 漸斷是如常時分義。今以初地所證功徳
T2217_.59.0647b22: 寄彼而顯云三劫瑜祇行也。六無畏中以
T2217_.59.0647b23: 無我無畏同不生愛慢等。實非眞實行
T2217_.59.0647b24: 者斷愛慢。不生愛著故云爾也。猶如不
T2217_.59.0647b25: 淨觀治貪矣。今宗又非無頓漸機。彼皆
T2217_.59.0647b26: 於初地已上十六生論之。依之大師釋於
T2217_.59.0647b27: 十六大生示頓漸利鈍異。疏第六卷中從
T2217_.59.0647b28: 開發淨菩提心入菩薩位至中胎藏出頓
T2217_.59.0647b29: 漸超三類。故知地前開次位順如常教道
T2217_.59.0647c01: 施設。地上是頓漸實證位也。依之疏第二
T2217_.59.0647c02: 卷釋初地云。從此無有待對＊矣。地前行
T2217_.59.0647c03: 皆寄如常説。初地已上正眞言次位故作
T2217_.59.0647c04: 此釋也。故第三云。離垢地以去於自地觀
T2217_.59.0647c05: 心中修漫荼羅行矣。離垢初地。虚空無
T2217_.59.0647c06: 垢位。眞言實行次位故云自地也。上釋云。
T2217_.59.0647c07: 則雖十地菩薩尚非其境界。況餘生死中
T2217_.59.0647c08: 人＊矣。此乃擧眞言修生行者凡聖也。又
T2217_.59.0647c09: 第七云。如來知見一切衆生法爾成就不如
T2217_.59.0647c11: 法爾成就。未入初地時不如實覺故。爲
T2217_.59.0647c13: 耳。譬中即生諦信如説而行等者生死中行
T2217_.59.0647c14: 也。知識詞勤修方便是也。漸見前相者初
T2217_.59.0647c15: 地菩提心也。知識語云而開發之是也。修
T2217_.59.0647c16: 勝加行者知識詞周給一國等歟。然望根究
T2217_.59.0647c18: 法前相者指生死善根望菩提心果云前
T2217_.59.0647c19: 相歟。如唯識論中云。道火前相故亦名燸。
T2217_.59.0647c20: 可讀文點。施切不已漸見前相也。菩
T2217_.59.0647c22: 意也。此開地前位也。爾時下釋菩提心也。
T2217_.59.0647c23: 離疑惑心是白淨信心義也。堪能下擧根句
T2217_.59.0647c24: 顯因勝能也問。諦信豈非白淨信心＊耶。
T2217_.59.0647c25: 答。諦信薄地凡夫須臾淨信也非淨菩提心
T2217_.59.0647c26: 也。故疏第三云。又行者於衆縁事相皆以
T2217_.59.0647c27: 諦信行之。若勤苦多時未蒙現益。爾時自
T2217_.59.0648a01: 云惑障重乎。故知今諦信非淨菩提心也。
T2217_.59.0648a02: 前義爾時以下文釋成見前相之意也
T2217_.59.0648a03: 譬如有人等者。謂以涅槃經貧女伏藏譬爲
T2217_.59.0648a04: 今經菩提心之譬歟。故涅槃經第八云。善
T2217_.59.0648a05: 男子。如貧女人舍内多有眞金之藏。家人
T2217_.59.0648a06: 大小無有知者。時有異人善知方便語
T2217_.59.0648a07: 貧女人。我今雇汝。汝可爲我芸除草穢。女
T2217_.59.0648a08: 人答言。我今不能。汝若能示我子金藏。然
T2217_.59.0648a09: 後乃當速爲汝作是。人答言。我知方便能
T2217_.59.0648a10: 示汝子。女人復言。我家大小尚自不知。
T2217_.59.0648a11: 況汝能知。是人答言。我今審能。女人＊復言。
T2217_.59.0648a12: 我亦欲見幷示我。是人即於其家掘出金
T2217_.59.0648a13: 藏。女人見已心生歡喜生奇特想宗仰是
T2217_.59.0648a14: 人。善男子。衆生佛性亦復如是。一切衆生不
T2217_.59.0648a15: 能得見。如彼寶藏貧人不知○善方便者
T2217_.59.0648a16: 即是如來。貧女人者即是一切無量衆生。眞
T2217_.59.0648a18: 即是白淨信心義也者。釋摩訶衍論釋信云。
T2217_.59.0648a21: 提心即白色圓形。故云白淨歟。問。能求
T2217_.59.0648a22: 菩提心專智惠爲體。何云信耶。答。信相
T2217_.59.0648a23: 應惠是菩提心體故。若與信不倶起惠不
T2217_.59.0648a24: 淨故。若非惠者何有知自心。菩提翻覺
T2217_.59.0648a25: 知故也。若無信豈有心淨義。智淨依信
T2217_.59.0648a26: 故云淨信。猶如云念住矣。但智論中非
T2217_.59.0648a27: 由惠等者遮不與信相應之惠歟。故智論
T2217_.59.0648a29: 入專依信故非終無惠矣。或疏第三云。一
T2217_.59.0648b02: 提所求果。菩提之心故云菩提心。若爾但信
T2217_.59.0648b03: 歟。私云。依主持業隨宜。准性相釋。信不
T2217_.59.0648b04: 獨起必與惠倶起故。法界無差別論疏云。菩
T2217_.59.0648b05: 提此云覺。謂佛果大覺。於此大覺起心正
T2217_.59.0648b06: 求。從境目心。故云菩提心。又釋。准下自
T2217_.59.0648b07: 性淨心則是性淨菩提。故云菩提心。此乃菩
T2217_.59.0648b09: 修生也。今徴云何菩提。菩提心論中云菩
T2217_.59.0648b10: 提爲因。皆依修生而作持業歟。或又依主。
T2217_.59.0648b11: 又名能求故
T2217_.59.0648b12: 釋論亦云等者。智論第一云。問曰。佛經何以
T2217_.59.0648b13: 故初稱如是語。答曰。佛法大海信爲能入
T2217_.59.0648b14: 智爲能度。如是者即是信也。○如梵天王
T2217_.59.0648b15: 請佛初轉法輪○受梵天王等諸天請説
T2217_.59.0648b16: 法。以偈答曰。我今開甘露味門。若有信者
T2217_.59.0648b17: 得歡喜。於諸人中得妙法。非惱他故而爲
T2217_.59.0648b18: 説。佛此偈中不説布施得歡喜。亦不説
T2217_.59.0648b19: 多聞持戒忍辱精進禪定智惠人得歡喜。獨
T2217_.59.0648b20: 説信人。佛意言。我法第一甚深微妙。無量無
T2217_.59.0648b21: 數不可思議不動不倚不著。無所得法。非一
T2217_.59.0648b22: 切知見則不能解。是故法中信力能初入。
T2217_.59.0648b24: 案言信力者即三句中初菩提心也。唯一
T2217_.59.0648b28: 法華疏者嘉祥義疏歟。彼僧正本意三論故。
T2217_.59.0648b29: 而又彼疏以法華今文爲二乘入十信之
T2217_.59.0648c01: 證。今疏白淨信心爲十信之意歟
T2217_.59.0648c02: 次説大悲爲根者。謂於此句有二訓釋。一
T2217_.59.0648c03: 者大悲爲根可訓。大悲即根也。下釋云。所
T2217_.59.0648c06: 是能執持義。猶如樹根執持莖葉花菓云云
T2217_.59.0648c07: 前後釋意大悲爲能執持根萬行爲所執持
T2217_.59.0648c08: 芽莖葉等也問。上釋云。猶如世間種子藉
T2217_.59.0648c10: 等應是能生縁。根既所生。何云大悲即根
T2217_.59.0648c11: ＊耶。答。疏第七云。淨菩提心以五字門爲
T2217_.59.0648c13: 義。非大悲故。生大悲根有何失矣。但大
T2217_.59.0648c14: 悲地界等者。若望萬行大悲幷四大能執持
T2217_.59.0648c16: 依實義大悲望萬行雖有能持義。對智門
T2217_.59.0648c17: 五義還是所持。猶如根望芽莖等雖能持
T2217_.59.0648c18: 望大地亦爲所持矣。或又大悲是地界所
T2217_.59.0648c20: 行。總云萬行歟。故下釋云。六度等皆入大
T2217_.59.0648c22: 配三句。今文十心次第如十地當十心也。
T2217_.59.0648c23: 十心時二地已上芽莖等三句時云根故。或
T2217_.59.0648c24: 云。若望因句種子悲句云芽莖等。若望究
T2217_.59.0648c25: 竟句芽莖等總云根也。二者疏第三云。謂
T2217_.59.0648c27: 准此釋。大悲作根可訓。是萬行望究竟云
T2217_.59.0648c29: 方便可類大悲歟。又今由如芽莖等文兩本
T2217_.59.0649a03: 萬行倶云根。准此釋。根隨宜兩點皆是。
T2217_.59.0649a04: 問。准方便爲究竟向上向下義。今二點又可
T2217_.59.0649a05: 上下義耶。答。此於向上有兩點異彼矣。
T2217_.59.0649a06: 問。若爾菩提心爲因句可有二點＊耶。答。
T2217_.59.0649a07: 其義何無。若約本有菩提心即因也。若
T2217_.59.0649a08: 約修生菩提心作因可訓歟。本有菩提心
T2217_.59.0649a09: 生修生菩提心故
T2217_.59.0649a10: 慈如廣植嘉苗等者。般若寺抄云。意慈如植
T2217_.59.0649a12: 謂憐愍之心徹於骨髓諸有所作皆爲建立
T2217_.59.0649a13: 衆生必使成就無盡法界之樂度脱無餘衆
T2217_.59.0649a16: 建立衆生也。藥師經云。皆以大乘而安立
T2217_.59.0649a18: 發起悲願等者。菩提心能起因也。悲願所起
T2217_.59.0649a19: 即根也。悲大悲願萬行。五大願等普賢行願
T2217_.59.0649a20: 故。所謂拔苦與樂下化有情。望無餘有情界
T2217_.59.0649a21: 生根也。妙業皆成上求菩提向一切智地生
T2217_.59.0649a22: 根也。故云皆悉生根也。此自利利他行皆
T2217_.59.0649a23: 三句中根句故云生根也。三力中法界力者
T2217_.59.0649a24: 朝譽云。所觀境隨觀心轉云法界力也。又
T2217_.59.0649a25: 眞興僧都釋三力頌云。意云。新佛功徳力
T2217_.59.0649a26: 古佛加持力法界平等力故○道場莊嚴自然
T2217_.59.0649a27: 成就。以此莊嚴迴向法界故云供養。然則
T2217_.59.0649b01: 先師云。本覺佛性力也。即内因也。以我功徳
T2217_.59.0649b02: 力者自修行之功即自縁也。如來加持力者
T2217_.59.0649b03: 佛菩薩外縁加被即他縁也。具如釋論抄。私
T2217_.59.0649b04: 云。法界力者一切智性佛種即因也。自善及
T2217_.59.0649b05: 佛加持一切智門五義也即縁也。故疏第七
T2217_.59.0649b07: 是即因縁和合生根義也。故云即是於一切
T2217_.59.0649b08: 心法具足因縁之義也
T2217_.59.0649b09: 謂萬行圓極等者。初二句向上方便。是修顯
T2217_.59.0649b10: 自利義。次二句向下方便。垂迹利他之義也。
T2217_.59.0649b11: 後二句通二矣。祕藏記云。從凡位修行六
T2217_.59.0649b12: 度圓滿成佛故曰以方便爲究竟。成佛以
T2217_.59.0649b13: 後以大悲濟度衆生故曰方便爲究竟。向
T2217_.59.0649b16: 方便作究竟。謂以因位萬行方便成果地
T2217_.59.0649b17: 究竟之義也。向下點云。方便爲究竟。謂
T2217_.59.0649b18: 以垂迹利物方便爲究竟之義也。般若寺
T2217_.59.0649b19: 抄云。方便爲究竟者以利他爲究竟言也
T2217_.59.0649b21: 便地。既八地上。若爾何今云萬行圓極。又
T2217_.59.0649b22: 云醍醐妙果屬妙覺＊耶。答。第二卷作長
T2217_.59.0649b23: 短二釋。若約長義八地上約境界同云圓
T2217_.59.0649b24: 極云妙果歟。例如四佛四菩薩雖異云醍
T2217_.59.0649b25: 醐果徳矣。若約短義果位是極解脱道故云
T2217_.59.0649b26: 爾。問。三句廢立既不同。何無以佛果爲究
T2217_.59.0649b27: 竟十地以還爲根之義。故次下釋云。萬行所
T2217_.59.0649b29: 云。次成佛果入中胎即是方便句也。況非
T2217_.59.0649c01: 唯果位何有向下方便義耶。爾何。答。一切
T2217_.59.0649c02: 智智果者因果義相望不定故。對七地前萬
T2217_.59.0649c03: 行八地上約境界同義云智智果也。十心
T2217_.59.0649c04: 時八地云果中之果故。又第二十釋第二第
T2217_.59.0649c06: 重爲悲句。八葉屬究竟歟。若爾何唯云佛
T2217_.59.0649c07: 果矣。凡三心十心各作二釋。外更無別義
T2217_.59.0649c08: 故。又八地等位有二利行何無向下義＊耶。
T2217_.59.0649c09: 或八地上爲究竟之中約極位作此釋歟｣
T2217_.59.0649c10: 猶如眞金等者。前以種芽等譬而顯三句淺
T2217_.59.0649c11: 深。今以眞金喩示三心優劣。譬雖異所成
T2217_.59.0649c12: 義無別意矣。或云。上釋明爲因爲根爲究
T2217_.59.0649c13: 竟之義。今文述菩提大悲方便之旨。此義不
T2217_.59.0649c14: 爾。前釋菩提大悲等義分明。今又爲因等意
T2217_.59.0649c15: 顯矣。私案謂。於三句各有二。菩提心二者
T2217_.59.0649c16: 前修生今本有故。根二者前約萬行今就
T2217_.59.0649c17: 大悲故。究竟二者前約究竟今就方便故。
T2217_.59.0649c18: 問。前文中釋大悲幷方便義。今文云一切智
T2217_.59.0649c19: 智果。非究竟＊耶。答。前雖擧大悲爲顯萬
T2217_.59.0649c20: 行。所以所修萬行無量度門爲要。故又萬行
T2217_.59.0649c21: 應物方便又爲成圓極究竟義。故今文顯智
T2217_.59.0649c22: 智果即方便也。又内具方便豈非果耶
T2217_.59.0649c24: 不失之義也。權宜也○所有規矩製作不
T2217_.59.0649c26: 抄云。阿闍梨云。規製之權也未詳。私謂。中
T2217_.59.0649c27: 者合也。權宜也。言規製之妙合的於宜矣
T2217_.59.0649c29: 得意之妙者。抄云。莊子云。言者所以在意。
T2217_.59.0650a01: 得意而亡言。吾安得夫亡言之人而與
T2217_.59.0650a02: 之言哉。夫以利人順天下之望。雖終日
T2217_.59.0650a03: 常説即是亡言。故知亡言非扗口而不
T2217_.59.0650a05: 如摩訶般若等者。此文重釋前根究竟二
T2217_.59.0650a06: 句也。或云。爲明第三句有二利擧悲句
T2217_.59.0650a07: 爲來由也。彼者指般若所明。或又指今經
T2217_.59.0650a08: 大悲句。或通二歟。由内下釋利他方便已
T2217_.59.0650a09: 上自利方便也。問。方便是能成萬行。何所成
T2217_.59.0650a10: 果云方便＊耶。答。方便之究竟故依主立名
T2217_.59.0650a11: 歟。或方便通所成歟。疏第二云。更開佛地
T2217_.59.0650a13: 主歟。三昧道品者抄云。謂三三昧乃百八三
T2217_.59.0650a15: 二云。謂六度十八空三十七品禪定解脱百
T2217_.59.0650a17: 尼門也
T2217_.59.0650a18: 云何菩提者。前云菩提心是能求菩提心。今
T2217_.59.0650a19: 但云菩提所求果歟。云開示功徳寶所。似
T2217_.59.0650a21: 徴釋前菩提心。何忽所求矣。今菩提者以有
T2217_.59.0650a22: 財名能求心故但云菩提。故菩提心論引
T2217_.59.0650a24: 寶所者自心即如實知自心義也。或開説義
T2217_.59.0650a25: 也。如來徴釋開説功徳寶所之義故。淨菩提
T2217_.59.0650a26: 心望生死所殖善是寶所。故智證釋云。言
T2217_.59.0650a28: 求菩提顯能求殊勝歟。或又釋云。離此無
T2217_.59.0650b01: 善男子。欲知菩提當了自心。若了自心
T2217_.59.0650b03: 菩提等文。既云即了菩提今菩提所求菩提
T2217_.59.0650b04: 也。戒序云。言菩提心者此有二種。一能
T2217_.59.0650b05: 求菩提心二所求菩提心。能求心者如狂人
T2217_.59.0650b06: 解毒忽起歸宅之心。求菩提之心亦復如
T2217_.59.0650b07: 是。所求心者所謂無盡莊嚴金剛界身也
T2217_.59.0650b10: 修進起行願門。即發起妄心求菩提心故
T2217_.59.0650b11: 名菩提心。故起信論云。則令妄心厭苦欣
T2217_.59.0650b14: 師釋云。遇内熏外縁之力厭生死樂涅槃
T2217_.59.0650b16: 爭第六識發心也。義章第三云。於六識中
T2217_.59.0650b17: 所修淨行熏於本識。於本識中佛性眞心
T2217_.59.0650b18: 名爲解性。解性受彼淨法所熏成淨種子。
T2217_.59.0650b19: 淨種成已熏無明。無明薄故反起六識。於
T2217_.59.0650b21: 教發心修行應准此義。故金界儀軌云。心
T2217_.59.0650b22: 爲阿頼耶修淨。以爲因。六度熏習故彼
T2217_.59.0650b24: 菩提心也。或云。凡今教意教力勝故。眞言
T2217_.59.0650b25: 行者初發菩提心即第八識也。故心要云。夫
T2217_.59.0650b26: 修行者初發信心以表菩提心。即大圓鏡智
T2217_.59.0650b29: 大圓鏡智＊耶。彼第八識寧非縁慮心＊耶。
T2217_.59.0650c01: 況復今疏自心發菩提等因行證入次第。以
T2217_.59.0650c02: 第八識爲因。經軌明文故。心自覺心。是以
T2217_.59.0650c03: 第八識知第八識之義。故論云。法爾應住
T2217_.59.0650c06: 第八識也。又＊金界心爲阿頼耶彼心爲大心
T2217_.59.0650c07: 者。淨心熏習故有爲頼耶轉即作大菩提心
T2217_.59.0650c08: 也。又菩提心義幷大師釋約迂迴行者云爾
T2217_.59.0650c09: 歟。或順如常説非今宗實義歟。私更解云。
T2217_.59.0650c10: 淨菩提心已前生死所殖善薄地所起故最初
T2217_.59.0650c11: 發心意識分齊歟。初地淨菩提心是斷人法
T2217_.59.0650c12: 戲論無漏位故第八識發心也。轉識得智義
T2217_.59.0650c13: 又爾也。例如起信論三發心矣。故疏云。此
T2217_.59.0650c14: 菩提心爲後二句因。若望生死所殖善根則
T2217_.59.0650c16: 識能知名義故聞説一切諸法自性寂靜本
T2217_.59.0650c17: 來無相但以虚妄因縁故有諸法然虚妄法
T2217_.59.0650c18: 有即非有唯一眞心亦無別眞相可取聞此
T2217_.59.0650c19: 説已方便修行知法本寂唯是一心。然此
T2217_.59.0650c20: 意識如此解時念念薫於本識増益解性之
T2217_.59.0650c21: 力。解性増已更起意識轉復明利知法如
T2217_.59.0650c22: 實。久久薫一心故解性圓明自己照已體本
T2217_.59.0650c23: 唯眞寂意識即息。爾時本識轉成無分別智
T2217_.59.0650c25: 聞説六大四曼等理發心而修三密行知
T2217_.59.0650c26: 即事而眞之理。此意識如此解時。念之薫
T2217_.59.0650c27: 於本識増益解性轉復明利。晝夜薫於一
T2217_.59.0650c28: 心故解性圓明自己照已體本來不生意識
T2217_.59.0650c29: 即息。爾時本識轉成圓鏡智云初地淨菩提
T2217_.59.0651a01: 心也。淨影南岳釋雖義勢相似。彼但以意
T2217_.59.0651a02: 識證果位此以意識爲方便本識證理因
T2217_.59.0651a03: 位證理猶本識歟。猶如釋論初地以上正後二
T2217_.59.0651a05: 云。自覺悟心能發菩提。此覺悟心即菩提心
T2217_.59.0651a06: 無有二相。自覺悟心有其四種。謂諸凡夫
T2217_.59.0651a07: 有二種心。諸佛菩薩有二種心。凡夫二心。其
T2217_.59.0651a08: 相云何。一者眼識乃至意識同縁自境名自
T2217_.59.0651a09: 悟心。二者離於五根心心所法和合縁境
T2217_.59.0651a10: 名自悟心如是二心能發菩提。賢聖二心
T2217_.59.0651a11: 其相云何。一者觀眞實理智。二者觀一切
T2217_.59.0651a13: 菩提心相猶如清淨圓滿月輪於胸臆上明
T2217_.59.0651a15: 六識也。其故説凡夫發心中五倶意識與獨
T2217_.59.0651a16: 頭意識名自悟心故。謂初云眼識乃至意識
T2217_.59.0651a17: 同縁自境者五同縁意識也。同縁邊雖非發
T2217_.59.0651a18: 心識體五倶意識同刹那縁十八界諸法故。
T2217_.59.0651a19: 此五倶意識起厭求心邊云自悟心歟。五
T2217_.59.0651a20: 同縁邊與五識同一所縁同一行相故非發
T2217_.59.0651a21: 心也。然今同縁自境者非取五同縁爲取
T2217_.59.0651a22: 五倶意識也。其自體雖同見分是異故。又五
T2217_.59.0651a23: 同縁狹也。五倶意識廣故。次云離於五根
T2217_.59.0651a25: 悟心也。謂簡前五同縁云離於五根等。當
T2217_.59.0651a26: 知獨頭意識也。不可云第八識耳。次賢聖
T2217_.59.0651a27: 二心云觀眞實理智觀一切境智者如次正
T2217_.59.0651a28: 後二智也。正智觀理後智縁事故。准起信
T2217_.59.0651a29: 論中云正後二智依業識者今又應第八
T2217_.59.0651b01: 識歟。或是又應第六識。凡夫發心意識外不
T2217_.59.0651b02: 出第八故。況相宗等意。以第六識爲正後
T2217_.59.0651b03: 二智所依又爲發心修行識故。次下又出
T2217_.59.0651b04: 凡夫所觀識云心月輪。是第八識故。故知第
T2217_.59.0651b05: 八識爲所觀第六識爲能觀能求也。問。如
T2217_.59.0651b06: 實知自心意如何。答。大師二字義云。問。如
T2217_.59.0651b07: 實知自心如何耶。答。阿字本不生故知自
T2217_.59.0651b08: 心本不生。謂之知自心也。問。阿字本不生
T2217_.59.0651b09: 故何云如實知自心。答。阿字本不生之理云
T2217_.59.0651b10: 實。此本不生理爲自心性故也。問。本不生
T2217_.59.0651b11: 者心性都無故云本不生歟。爲當雖有心
T2217_.59.0651b12: 性無變易故云本不生歟。答。非謂心性
T2217_.59.0651b14: 故復指言者。今此四字結上也謂上如來得
T2217_.59.0651b15: 一切智雖云菩提心爲因。未示彼菩提心
T2217_.59.0651b16: 在處故。今重云如實知自心而示所在。故
T2217_.59.0651b17: 指彼如實知自心文云故復指言也。言如
T2217_.59.0651b19: 意矣。故智證大師釋云。私案。言寶藏者謂
T2217_.59.0651b20: 如實知自心也。人聞寶名不知在處無由
T2217_.59.0651b21: 進求故。復指言云何菩提謂如實知自心
T2217_.59.0651b23: 闍梨云復指之字爲句頭以行者自心耳之
T2217_.59.0651b25: 言爲句首從自心字返讀之。密抄云。前
T2217_.59.0651b26: 福要令生信。此間要如實知。今疏復指
T2217_.59.0651b28: 心爲因者。因者釋白淨信心義。是即信有
T2217_.59.0651b29: 菩提也。雖信未如實了知故。今更示以
T2217_.59.0651c02: 法全義。但彼釋未別信智異耳。三義中初
T2217_.59.0651c03: 義爲勝矣問。菩提心唯知自心。不知他心
T2217_.59.0651c04: ＊耶。答。疏第三云。復次深祕釋者知衆生心
T2217_.59.0651c05: 即是如實知自心。以能知自心故即能明
T2217_.59.0651c07: 如上所明等者。智證大師抄云。如上所明等
T2217_.59.0651c08: 者疏上文云。佛意如是。我第一甚深微妙
T2217_.59.0651c09: 無量無數不可思議不動不倚不著無所得
T2217_.59.0651c10: 法非一切智人不能解。故以信力爲初。
T2217_.59.0651c11: 今案。言信力者即三句中初菩提心也唯一
T2217_.59.0651c12: 切智人能解了此心耳。若寄佛意之言於
T2217_.59.0651c13: 言無妨。若言疏師之所指者於事無便。
T2217_.59.0651c14: 若就人師解者可以復指之四字爲論
T2217_.59.0651c15: 結辭也。若言佛語者以此四字爲句頭
T2217_.59.0651c17: 如是等是智論第一卷文也。何爲佛語＊耶。
T2217_.59.0651c18: 故知。如上所明者指菩提心爲因等文也。此
T2217_.59.0651c19: 菩提心第一甚深微妙之法故
T2217_.59.0651c20: 了了證智是名成菩提者。或云。今成菩提者
T2217_.59.0651c21: 初地菩提心位故分證也。不由他悟不從他
T2217_.59.0651c22: 得文同華嚴經自悟不由他具足同如來文。
T2217_.59.0651c23: 彼既云即得入初地。全同今初地菩提心。又
T2217_.59.0651c24: 具足同如來句同疏下當知行人則是位同
T2217_.59.0651c25: 大覺也矣。加之次下答説釋引信解品窮子
T2217_.59.0651c26: 譬類今成覺。彼既中根聲聞至法華而開
T2217_.59.0651c27: 初住覺喩窮子知父也。能譬既分證。所喩
T2217_.59.0651c28: 豈究竟耶。又義。既云了了證知。又上云非
T2217_.59.0651c29: 一切智人則不能解。可究竟成佛。彼華嚴猶
T2217_.59.0652a01: 云。初發心時是因成正覺是果。一位即一切
T2217_.59.0652a02: 位乃至佛果無不圓備故云正覺。豈是因
T2217_.59.0652a04: 義以如實知自心爲究竟即身成佛。但於
T2217_.59.0652a05: 不由他悟同者彼雖初地此究竟何失。初地
T2217_.59.0652a06: 猶爾。況佛果耶。故疏上釋云。如來自證之
T2217_.59.0652a08: 覺等釋即順如常之説歟。又信解品譬喩隨
T2217_.59.0652a09: 義轉用歟。況彼文同上所引或有初發心
T2217_.59.0652a10: 時即得無上菩提之文。彼既一生成佛證。此
T2217_.59.0652a11: 何不爾。又義。可有二意。若約頓悟究竟
T2217_.59.0652a12: 故。云了了證知。又云一切智人所解。若約
T2217_.59.0652a13: 漸證是分證故取信解品譬。又下云然非究
T2217_.59.0652a14: 竟大牟尼位也。故上所引般若經兩菩薩即
T2217_.59.0652a15: 此意。祕藏記十六頓證漸證二類別本即身
T2217_.59.0652a16: 義大機小機是其證耶。又清涼演義抄第二
T2217_.59.0652a17: 云。初發心時便成正覺者。正明以初攝後
T2217_.59.0652a18: 通於二義。若住滿成佛即是當位以初攝
T2217_.59.0652a20: 爲准據矣。又義。凡今教意。若利若鈍開發
T2217_.59.0652a21: 初地菩提心一切機皆頓證也。譬如開宅中
T2217_.59.0652a22: 寶藏時珍寶悉滿足也。若爾今成菩提何有
T2217_.59.0652a23: 分證義耶。但論利鈍不同是生死凡夫位
T2217_.59.0652a24: 非菩提心以上也。今教意地前不立位也。
T2217_.59.0652a25: 信賢位攝於十地名信解行地故。或經軌中
T2217_.59.0652a26: 地前開信賢或二地上論漸證。皆是教道施
T2217_.59.0652a27: 設非實證義。且爲令知功徳品數開説也。
T2217_.59.0652a28: 猶如彼天台云法在一心説必次第又華嚴
T2217_.59.0652a29: 云印紙同時讀時前後矣。問。若爾如實
T2217_.59.0652b01: 知自心時凡夫業惑貪等轉即爲功徳歟。
T2217_.59.0652b02: 又不爾歟。如何。若云轉者與顯乘何異耶。
T2217_.59.0652b03: 若云不轉者生佛何異耶。答。大師云。知
T2217_.59.0652b05: 然徳故不可論轉捨矣。故異顯乘。又如實
T2217_.59.0652b06: 知自心不如實知自心故生佛自異矣。不如
T2217_.59.0652b07: 實知自心者論云無始間隔是也。問。凡聖貪
T2217_.59.0652b08: 等無差別者。諸佛又可行欲事耶。答。不
T2217_.59.0652b09: 爾諸佛開如實知自心故以貪等作利衆
T2217_.59.0652b10: 生佛事。衆生不開如實知自心故以貪等
T2217_.59.0652b11: 増三途業矣。例如長者宅中雖有毒藥知
T2217_.59.0652b12: 運用方便受用故無失窮子宅中毒藥不知
T2217_.59.0652b13: 方便故害其身矣。問。若爾生佛二界貪等
T2217_.59.0652b14: 性修不同也。何異顯乘耶。答。彼達摩宗以
T2217_.59.0652b15: 惠可本無煩惱元是菩提爲極頓者。是談一
T2217_.59.0652b16: 有一無故未及顯一乘立性惡矣。又天台
T2217_.59.0652b17: 等雖立性惡。未及此宗全惡是惡之即事
T2217_.59.0652b18: 而眞故異也。問云。天台智禮等談修惡全體
T2217_.59.0652b19: 即性惡故。指要云。煩惱生死既是修惡全體
T2217_.59.0652b21: 彼雖成全性起修之談。不及此宗現覺諸
T2217_.59.0652b22: 法本初不生之談也。所以彼雖遮煩惱菩
T2217_.59.0652b23: 提二物相合背面相翻而談直須當體全是
T2217_.59.0652b25: 下云。諸家不明性惡。遂須翻惡爲善斷
T2217_.59.0652b27: 煩惱菩提二物相合即。還成性修二物相即。
T2217_.59.0652b28: 今宗不然。法法塵塵悉法佛法爾體無性
T2217_.59.0652b29: 修二門故。然則顯教一乘雖甚深。縁起因
T2217_.59.0652c01: 海修惑歸性徳果海談即故也。此宗性海所
T2217_.59.0652c02: 六大本有談故。法法塵塵悉本有云即者。當
T2217_.59.0652c03: 體即也。非攝末歸本矣。六大相望雖作主
T2217_.59.0652c04: 伴。倶本倶末也。彼顯雖倶體倶用。用猶因分
T2217_.59.0652c05: 不見果海用也。故祕藏記云。性之處性相
T2217_.59.0652c07: 所謂愚童凡夫等者。愚童凡夫世間三心。識
T2217_.59.0652c08: 性二乘唯蘊拔業也。或識性二字屬上句
T2217_.59.0652c10: 言善。二乘云有識薩埵故。發心正覺四箇大
T2217_.59.0652c11: 乘也。又云。識性二乘大小乘也。如實知自心
T2217_.59.0652c12: 是天台。彼宗云如實知自心。故初發心時便
T2217_.59.0652c13: 成正覺華嚴。彼經有此文故。又義。識性二
T2217_.59.0652c14: 乘但小乘。如實知自心眞言。四箇大乘通知
T2217_.59.0652c15: 不知故。且略之歟。問。住心論云。如實知自
T2217_.59.0652c17: 心耶。答。彼一毫善皆知自心之用故云爾
T2217_.59.0652c18: 今云少有能信。又云雖自觀察是也。此就
T2217_.59.0652c19: 正約體故。二乘等云不知也。問。若爾異生
T2217_.59.0652c20: 羝羊有此義耶。答。或云。異生又分有其義。
T2217_.59.0652c22: 云十重故。或云。大師釋云。一向行惡行不
T2217_.59.0652c26: 重。又九種心藥者言總歟。私云。釋論中或覺
T2217_.59.0652c27: 知前念起惡即云十信。或未得十信前有
T2217_.59.0653a01: 釋。異生中若鈍根分有知過未必改。若利
T2217_.59.0653a02: 根知過即必改故第二心也。故宗家兩釋無
T2217_.59.0653a03: 違。疏又今文愚童凡夫許信。下文云違理
T2217_.59.0653a04: 此意矣。又云。知過必改齊賢聖第二心。例如
T2217_.59.0653a05: 釋論中覺前惡止後惡倶爲十信矣
T2217_.59.0653a06: 彼法少分等者。抄云。言彼法等者。即彼從
T2217_.59.0653a07: 縁生色最微少法也。謂阿耨○菩提但是自
T2217_.59.0653a08: 心。若離自心之外更無有似彼七微合成
T2217_.59.0653a10: 耨菩提指衆縁生法云彼也。是者此義也。
T2217_.59.0653a12: 色。＊小分言其中取七微合成也。智證抄云。
T2217_.59.0653a13: 言離此心外無有一法。若言有者同於外道
T2217_.59.0653a14: 及小乘也。故言此無相菩提心中無有彼
T2217_.59.0653a16: 無上正遍知義前已説故者。上文云。梵云三
T2217_.59.0653a17: 藐三佛陀者。三藐名正三名遍佛陀名知
T2217_.59.0653a19: 解無上義。然正遍知義簡二乘菩薩之名
T2217_.59.0653a20: 故。無上義自顯歟。或又上文釋妙吉祥云。
T2217_.59.0653a23: 七微合成等者。抄云。阿耨之言或云阿拏。此
T2217_.59.0653a24: 云極微。○謂四方上下及於中間各一極微
T2217_.59.0653a25: 名爲七微。謂七極微互相觸著不相離名
T2217_.59.0653a27: 云。至初成初兩常極微合生第三子微。雖
T2217_.59.0653a28: 體無常量徳合故不越因量。名有二實。自
T2217_.59.0653a29: 類衆多各各有彼因因二極微之所生。故自
T2217_.59.0653b01: 此已後初三三合生第七子。七七合生第十
T2217_.59.0653b02: 五子。如是展轉生天地。皆名有多實。有多
T2217_.59.0653b03: 實實因之所生麟記云。言子微名有二實
T2217_.59.0653b04: 者
州云。子微名能有。父母爲所有。子從
T2217_.59.0653b05: 所有以立其名。名二實也。三三合生七七
T2217_.59.0653b06: 合成等者此中意云。孫微也。有翰記云。最初
T2217_.59.0653b07: 兩兩極微合生一子。子等父母二微能生所
T2217_.59.0653b08: 生合在一處總名麁。餘之微亦然。今案
T2217_.59.0653b09: 七微合成者初三三合生第七子。子微名能
T2217_.59.0653b10: 有。父母爲所有。此乃麁塵也則小乘及外道
T2217_.59.0653b11: 所計三物在無相菩提心外以爲所破也
T2217_.59.0653b13: 道極微云常住。故云兩常歟。子微已下云
T2217_.59.0653b14: 無常歟。初三三合生第七子者父母極微。合
T2217_.59.0653b15: 生第三子。微是三微。又如此三三此三三合
T2217_.59.0653b16: 生第七子微卽孫微。三三合子微所生故此
T2217_.59.0653b17: 子微云孫微歟。此第七孫微位云七微合
T2217_.59.0653b18: 成也。私云。此義未詳。彼疏文勝論計執。何
T2217_.59.0653b19: 通＊小乘義。故光師釋勝論劫成義云。彼執
T2217_.59.0653b20: 劫壞之時壞麁色事不壞常微。各各別住。
T2217_.59.0653b21: 劫將成時衆生業力令常極微兩兩和合
T2217_.59.0653b22: 生一麁果。量等父母。所生之麁果復兩兩
T2217_.59.0653b23: 和合共生一麁果。故復量等父母。如是展
T2217_.59.0653b25: 指成劫也。斯則外道計全不通小乘義。況
T2217_.59.0653b26: 復最初生麁果。是若約能生但二微。若能
T2217_.59.0653b27: 所合者三微合成。何取孫微位合今七微合
T2217_.59.0653b28: 成義矣當知。今七微合成者倶舍論等佛家
T2217_.59.0653b29: 七微合成義也。故麟記云。以對向六方及中
T2217_.59.0653c02: 三世實有法體恒有故存極微實體。何不云
T2217_.59.0653c03: 常耶。答。小乘意。衆微聚集色法過去謝時衆
T2217_.59.0653c04: 微散雖住法位。已謝極微更不爲劫成之
T2217_.59.0653c05: 因。有情共業引起別風而爲成劫之因。故
T2217_.59.0653c06: 倶舍論云。由諸有情業所生風能爲種子
T2217_.59.0653c08: 成質礙義矣。問。若爾大乘又可爾耶。答。大
T2217_.59.0653c09: 乘不然。不許實極微。故麟記云。若准大
T2217_.59.0653c10: 乘無實極微。但是覺惠分拆以爲極微。此
T2217_.59.0653c11: 是識心所變。非積小成大。若小乘中説有
T2217_.59.0653c13: 假立極微矣。若依自宗法佛法爾三色不
T2217_.59.0653c14: 可云縁起而已
T2217_.59.0653c15: 次説因縁等者。抄云。因縁者所以義也。謂次
T2217_.59.0653c16: 前經説阿耨菩提心外更無一法也。次徴
T2217_.59.0653c17: 釋所以云何以故。虚空無相是菩提等此
T2217_.59.0653c19: 無量無邊祕密甚深之事者。或云。六大四曼
T2217_.59.0653c20: 三密等無邊萬徳云祕密甚深之事也
T2217_.59.0653c21: 又如虚空遠離戲論等者。或云。前遍一切處
T2217_.59.0653c22: 畢竟淨等約理虚空釋之。此遠離戲論無知
T2217_.59.0653c23: 解相等依智虚空解之。故云金剛惠耳。或
T2217_.59.0653c24: 云。前釋經虚空相是菩提句。此解無知解者
T2217_.59.0653c25: 等二句。私云。一文二義。何切配矣。謂唯是心
T2217_.59.0653c27: 分別故。是中無知解等釋經無知下二句。合
T2217_.59.0653c28: 譬中無知等二句也。前釋又離一切下釋無
T2217_.59.0653c29: 知下。已上釋經上句也。畢竟淨等是菩提義
T2217_.59.0654a01: 故。一切相動相分別等皆知解義開曉義故。
T2217_.59.0654a05: 知。無＊小分能所分別故云無分別。不取
T2217_.59.0654a06: 法非法相故云離一切相也
T2217_.59.0654a07: 唯是心自證心等者。疏第六云。正覺三昧覺
T2217_.59.0654a08: 諸法本不生故。唯是心自證心心自知心
T2217_.59.0654a10: 鏡故。説心自見心心自知心。智之與鏡
T2217_.59.0654a13: 諸佛自證三菩提在一切衆生相續中法爾
T2217_.59.0654a15: 意自證三菩提自悟不由他故云爾也。故
T2217_.59.0654a17: 云。心自證心者始覺會本覺。心自覺心者
T2217_.59.0654a19: 心勝云。初心是自覺之智。次心是心之實相。
T2217_.59.0654a23: 心第八識質多心覺證妙覺究竟第九識干
T2217_.59.0654a24: 栗陀心也。五轉中東因中果不二冥會義也。
T2217_.59.0654a25: 發心即到初心即極之意也。此二句中且上
T2217_.59.0654a26: 句約所證故云證下句就能覺故云覺。又
T2217_.59.0654a28: 准此能求所求倶第九識。故云心自證心等。
T2217_.59.0654a29: 但用二句者。謂於一種第九識約能求故
T2217_.59.0654b01: 云覺約所求故云證也。謂第九識中因時
T2217_.59.0654b02: 爲因。即第九質多義即能求也。東因時爲
T2217_.59.0654b03: 果。第九干栗多義即所求也。故大師法身三
T2217_.59.0654b04: 密觀云。瑜伽經中臺上佛爲第九阿末羅
T2217_.59.0654b05: 識。此宗因果義逆順次第圓融相即重重無
T2217_.59.0654b07: 無知解法等者。先徳釋云。虚空相是菩提者
T2217_.59.0654b08:子地輪。高窮法界頂故虚空即地無二
T2217_.59.0654b09: 無別也。無知解者離＊字地輪無別火輪
T2217_.59.0654b10: 智惠故云無知解者。＊字菩提即智惠故。
T2217_.59.0654b11: 亦無開曉者無風大也。法界横竪皆地輪故
T2217_.59.0654b12: 不居風輪風。風則地故。菩提無相者水大
T2217_.59.0654b13: 也。水無定相隨器方圓故。無定相故云
T2217_.59.0654b14: 無相。五大即＊字地輪之別相。離＊字地
T2217_.59.0654b16: 證實智。開曉化他權智也。守護經云。是故菩
T2217_.59.0654b17: 提無所證相無能證相亦無能所契合之
T2217_.59.0654b19: 所證准疏釋當能所知解矣。能所契合當
T2217_.59.0654b20: 亦無開曉句。又准疏釋非始開曉等。意少異
T2217_.59.0654b21: 歟
T2217_.59.0654b22: 我人衆生壽命者。抄云。執取自體爲我。計
T2217_.59.0654b23: 我展轉趣於餘趣爲人。計我盛衰苦樂種
T2217_.59.0654b24: 種變異相續爲衆生。計我一報命根不斷
T2217_.59.0654b26: 私云。自證智離我等衆相不動不變不可
T2217_.59.0654b27: 破壞故云金剛惠也。下引釋論云佛智惠
T2217_.59.0654b28: 疏云淨菩提心是也
T2217_.59.0654c01: 無所依者上文譬合也。虚空無相譬淨心
T2217_.59.0654c02: 離衆相。萬像依空喩於一切法無礙也。
T2217_.59.0654c03: 合説可知矣。即此諸法已下釋下諸法無相
T2217_.59.0654c04: 等文也。菩提相釋無相二字。餘可知矣。或
T2217_.59.0654c05: 云。譬如已下皆釋下經文也。上經無虚空
T2217_.59.0654c06: 文故。或又雖擧上意下來由故爲下釋矣｣
T2217_.59.0654c07: 誰尋求一切智等者。此三問中初問因句。志
T2217_.59.0654c08: 求一切智是菩提心故。次二問究竟中。初
T2217_.59.0654c09: 問隨順菩提方便後疑隨順衆生方便也。
T2217_.59.0654c12: 疏釋歟。然前點又無違。猶如無知解者
T2217_.59.0654c13: 句釋矣。向下文古點云。誰發起彼一切智
T2217_.59.0654c15: 令字起盡可思之。又守護經云。若此菩提相
T2217_.59.0654c16: 同虚空一切智體當何所求。云何證得菩提
T2217_.59.0654c18: 同今經文。生同發起何字當彼字。門問何
T2217_.59.0654c19: 不問根句耶。答。擧初後顯中間歟。或又
T2217_.59.0654c20: 第二問根歟。能成是萬行故。又義。初問求
T2217_.59.0654c21: 菩提心之人次問依菩提心成佛之人後
T2217_.59.0654c22: 問發起菩提心之人也。尋求約加行發起
T2217_.59.0654c23: 就根本成佛約所期。皆依因句起三問
T2217_.59.0654c24: 也。意後問可在第二。故疏云。誰能發起
T2217_.59.0654c27: 之三種也。初問菩提因次問成覺果後問
T2217_.59.0654c28: 自心也。或云。第三問教主也
T2217_.59.0654c29: 自心尋求菩提及一切智者。覺心云。自心尋
T2217_.59.0655a01: 求菩提及一切智可讀也。意行者自心是
T2217_.59.0655a04: 或又尋求言通答三問歟。觀心云。自心尋
T2217_.59.0655a05: 求菩提及一切可訓也。意行者自心尋求所
T2217_.59.0655a07: 提者遣初二疑問。雖二其意同故。及一切智
T2217_.59.0655a08: 者遣第三疑。雖一法只順問有三重置
T2217_.59.0655a09: 及言也。私案云。自心尋求也菩提也及一
T2217_.59.0655a11: 之如次答三問也。謂誰尋求問答自心尋
T2217_.59.0655a12: 求。誰成菩提問答自心成菩提。誰發起一切
T2217_.59.0655a13: 智問答自心起一切智也。但初擧能求心
T2217_.59.0655a14: 顯所求菩提。後二擧所成所發之果顯能
T2217_.59.0655a15: 成能發之心。三答影略互顯故各備能所矣。
T2217_.59.0655a16: 守護經云。一切智體當於心求。一切智智及
T2217_.59.0655a18: 既別答三問。此何唯答初問矣
T2217_.59.0655a19: 若一切智智即是菩提心等者。牒云何菩提
T2217_.59.0655a20: 謂如實知自心之文歟。次上云薩波若惠
T2217_.59.0655a21: 唯是自心是也。依此文起二問也。意云。一
T2217_.59.0655a24: 都無一法者。指前阿耨菩提彼法少分無有
T2217_.59.0655a25: 可得之文也。次上云無有小法出此心者即
T2217_.59.0655a26: 是也。依此文發第三問也。意云。心外無
T2217_.59.0655a27: 一法。對誰人能發此心可令至妙果者
T2217_.59.0655a29: 前文唯釋初問歟。二義中前義爲勝。覺者
T2217_.59.0655b01: 即成正覺義故。又能所求能所覺義異故。又
T2217_.59.0655b02: 守護經云。若此菩提相同虚空一切智體
T2217_.59.0655b04: 句似起三問。然異疏意歟
T2217_.59.0655b05: 若法無有因縁等者。今此一行餘文反釋前
T2217_.59.0655b06: 三問意也。故守護經釋中。自然成佛已上
T2217_.59.0655b07: 注入問下故佛答言下注入答下也。所謂
T2217_.59.0655b08: 此釋以答説文推問意加轉救難也。意
T2217_.59.0655b09: 依誰因縁求一切智依誰因縁起一切智
T2217_.59.0655b10: 依何因縁爲菩提成正覺者耶。若法無因
T2217_.59.0655b11: 縁而得成者。一切衆生應不假方便自然
T2217_.59.0655b13: 作此釋歟。故下釋答説文畢。雖復離諸因
T2217_.59.0655b15: 不如實自知故即是無明者。問。守護經中。不
T2217_.59.0655b16: 正思惟爲無明因。瑜伽論。不如理作意爲
T2217_.59.0655b18: 何云不如即無明耶。答。經論施設無一准。
T2217_.59.0655b19: 今迷心實相即云無明故。無別能生妄法
T2217_.59.0655b20: 也。故不正思惟或華嚴經云無明或涅槃經
T2217_.59.0655b21: 爲無明因也。華嚴經二十七云。不正思惟
T2217_.59.0655b24: 云。不正思惟是行倶無明。涅槃説此爲無明
T2217_.59.0655b26: 是行倶無明者。此有二意。一者爲無明支
T2217_.59.0655b27: 通諸煩惱。○今取正起行時迷於行過。即
T2217_.59.0655b28: 行倶無明。非前發業無明支攝。言涅槃説此
T2217_.59.0655b29: 爲無明因亦無明攝者是第二意。爲無明支
T2217_.59.0655c01: 要與行倶。獨頭起者非無明支。則此一句
T2217_.59.0655c03: 攝歟。又釋論等約體用雖分因果。實是一
T2217_.59.0655c04: 種無明故。不立六有爲。守護經等雖出不
T2217_.59.0655c05: 正思惟。不増十二縁起故無相違歟。經
T2217_.59.0655c06: 云。如是二法互爲因果互相増長。不善思
T2217_.59.0655c09: 遍計所執也。菩提心論云無始間隔是也。
T2217_.59.0655c10: 依之下文中爲令衆生知自心約方便
T2217_.59.0655c11: 遣我。可思之
T2217_.59.0655c12: 如蠶出絲等者。二譬中初譬顯一乘一心縁
T2217_.59.0655c13: 起之義後喩示三乘諸識所變之旨。或又初
T2217_.59.0655c14: 顯縁起流轉之意後示心外無法之理。故
T2217_.59.0655c15: 云當知離心之外無有一法也
T2217_.59.0655c16: 譬如人間等者。阿毘達磨經云。鬼傍生人天
T2217_.59.0655c18: 又唯識論七云。謂於一處鬼人天等隨業差
T2217_.59.0655c20: 何人間淨水譬心實相耶。答。人見亦非實
T2217_.59.0655c21: 今隨義轉用類淨心。猶如眼赤見雖誤約
T2217_.59.0655c22: 明邊譬佛見矣。或又舊云一境應四心。或
T2217_.59.0655c24: 取一水＊邊譬淨心歟。大師釋云。天鬼見別
T2217_.59.0655c26: 或又今文未必依彼經。以於一水見
T2217_.59.0655c27: 寶火譬迷自心生苦樂也。若出人見則
T2217_.59.0655c28: 應云隨人之心或以淨水。既不爾。又依彼
T2217_.59.0655c29: 經傍生見同可出之。況唯識疏中鬼見膿
T2217_.59.0656a02: 若瑜伽行人等者。此下正釋成三答意也。
T2217_.59.0656a04: 見心實相也。即自心尋求義也。心實相者即
T2217_.59.0656a05: 是無相。菩提者自心菩提義也。亦名一切智
T2217_.59.0656a06: 智者自心一切智義也。此心求菩提心成覺
T2217_.59.0656a07: 心起智。如是心自證心等義離縁合起縁散
T2217_.59.0656a08: 滅三乘生滅之因縁而依縁合無起縁散無
T2217_.59.0656a09: 盡不生不滅之因縁而得成就故云雖復
T2217_.59.0656a10: 離諸因縁亦非無因而得成就也矣。前述
T2217_.59.0656a11: 問意云。若法無因縁而得成者。衆生亦
T2217_.59.0656a13: 法實相者抄云。若瑜伽行者正觀三法心虚
T2217_.59.0656a16: 法也。或云。自心菩提一切智智云三法也。
T2217_.59.0656a17: 私云。心虚空菩提經云三種。未云三法。三
T2217_.59.0656a18: 道疏中出未見經文。又云心菩提智智不
T2217_.59.0656a19: 可然。若指彼何觀三法實相云即是見心
T2217_.59.0656a20: 菩提實相耶。故知。三法實相者觀三科實
T2217_.59.0656a21: 相也。經幷疏皆約蘊處界觀心實相。故云。
T2217_.59.0656a22: 次下復次世尊欲令衆生如實知自心故。
T2217_.59.0656a24: 心實相也。又下釋云。以上廣對五陰。次
T2217_.59.0656a25: 復説十八界十二處○此三法已攝一切法
T2217_.59.0656a27: 文明鏡者歟。又經疏中雖擧外道我見等。三
T2217_.59.0656a28: 科爲宗故云三法歟
T2217_.59.0656a29: 心不在内不在外等者。今此内外唯十二處
T2217_.59.0656b01: 歟。云但觀内外十二處故。蘊界下別明故。
T2217_.59.0656b02: 又兩本義釋中牒經文。不在内六處不在外
T2217_.59.0656b04: 界内。蘊又一外四内故。如摩訶般若無量
T2217_.59.0656b05: 門廣故。但觀者對所攝一切法云但。非遮
T2217_.59.0656b06: 蘊界歟○兩中間者。疏十五云。外境内心。
T2217_.59.0656b10: 即離相等方便者○此三方便前於内外中
T2217_.59.0656b11: 間各可有此三也。相者相在即離合觀兩
T2217_.59.0656b12: 中間歟。中間有二。謂遮表也。即離合故。亦
T2217_.59.0656b13: 即亦離是表也。合故又非即非離。即遮也。
T2217_.59.0656b16: 故。能離方便有三也。唯識疏云。論一者即
T2217_.59.0656b17: 蘊。述曰。有計我體即是蘊○二離蘊。即體
T2217_.59.0656b19: 如來應正等覺者。心實相也。故釋云。此宗辨
T2217_.59.0656b23: 非外道眞我。於此無相菩提心大我計青
T2217_.59.0656b24: 黄等眞我也。守護經云。善男子一切如來説
T2217_.59.0656b25: 此心相非青非黄非赤非白非紅非紫非
T2217_.59.0656b27: 此經所説云心相。佛爲如來。然皆非外
T2217_.59.0656b28: 我也。今水精色云金色不男女者當非
T2217_.59.0656b29: 男女歟。又亦男亦女又不男女攝歟。法華云
T2217_.59.0656c01: 五種不男故。謂非男女無形亦男亦女二形
T2217_.59.0656c02: 歟
T2217_.59.0656c03: 然此等衆相悉從衆縁生等者。問。青黄等衆
T2217_.59.0656c04: 相是外道所計當情現無法。何云衆縁生耶。
T2217_.59.0656c06: 不了菩提心故。謂於依他顯形等色妄謂
T2217_.59.0656c07: 計我故云衆縁生歟。如三界同性也。若不
T2217_.59.0656c08: 爾者何云青實相不壞故耶或云。直於心
T2217_.59.0656c09: 法作青黄等計。我宗青黄等云縁生法。何
T2217_.59.0656c11: 眞故遍計所執云不壞歟。答。彼所執我是體
T2217_.59.0656c12: 用都無。何云實相不壞。當知。於依他顯形
T2217_.59.0656c13: 生我相故。約所遍計依他作此説歟。或
T2217_.59.0656c14: 遍計理無與眞如不變一際故云爾歟
T2217_.59.0656c15: 如有外道阿闍梨等者。智證大師疏抄云。外
T2217_.59.0656c16: 道阿闍梨黒月夜等可求本文。自餘小乘
T2217_.59.0656c18: 有道士法師。俗
其處有聽者世許法師
T2217_.59.0656c19: 禮稱云南無不可思議功徳。俗人嘲云南無
T2217_.59.0656c21: 開發心明道等者。疏下文云。法明者以覺心
T2217_.59.0656c22: 本不生際其心淨住生大惠光明。普照無量
T2217_.59.0656c24: 心明約能見淨心下法明者據所照法性。能
T2217_.59.0656c25: 所雖異倶名淨菩提心也。心王如來者内心
T2217_.59.0656c26: 之大我。經云如來應正等覺是也
T2217_.59.0656c27: 心非欲界同性等者。智證抄云。心非欲界同
T2217_.59.0656c28: 性等者。疏云此心不與三界同性也。讀之
T2217_.59.0657a01: 及趣文云亦是對諸妄執等。前約着處或
T2217_.59.0657a02: 對眞我。明之畢。今又約妄執故云亦是。
T2217_.59.0657a03: 而其下云此心不與三界同性也。總似釋上
T2217_.59.0657a04: 牒文。然今文但釋界非趣故有此勸歟。或
T2217_.59.0657a05: 云。三界六趣是總別異故次下云次廣分別。
T2217_.59.0657a06: 明知廣三界云天龍等也。私云。三界六趣
T2217_.59.0657a09: 對中有是能往故。三性中趣唯無記也。然
T2217_.59.0657a10: 界廣通善染外器中有故。光記云。然由煩
T2217_.59.0657a12: 三界同性義不釋八部文也。亦是諸妄執等
T2217_.59.0657a13: 三句通界趣總句也。廣分別者且約欲界諸
T2217_.59.0657a16: 趣云同類。同意歟。可尋矣
T2217_.59.0657a17: 謂非想處即是涅槃者。抄云。謂有一類外道
T2217_.59.0657a18: 得彼非想非非想處定計此最極清淨處
T2217_.59.0657a20: 梵王毘紐天等者疏第十云。一切衆生因梵
T2217_.59.0657a22: 又云。次毘紐天有衆多別名。即是那羅延
T2217_.59.0657a25: 此中或計涅槃或云生諸法。未見界趣同
T2217_.59.0657a26: 性義耶。然彼天即計涅槃又彼天生諸法。
T2217_.59.0657a27: 即所計我故天趣同我歟。問。毘紐天何界天
T2217_.59.0657a28: 乎。答。弘決第十云。毘紐天亦云韋紐天
T2217_.59.0657a29: 亦韋糅天。此翻遍勝。亦遍問亦遍淨。阿含
T2217_.59.0657b01: 云是色天。倶舍云是第三禪頂天。淨影云
T2217_.59.0657b04: 天歟。所計我標欲色無色擧三天逆次擧
T2217_.59.0657b05: 三界天歟。其下能破云然此三界故
T2217_.59.0657b06: 八功徳性不與彼同等者。此水性幷寶性譬
T2217_.59.0657b07: 心性。隨器殊味遇物同色。心性隨縁而成
T2217_.59.0657b08: 界趣之義也。雖隨縁然水性寶性不與彼
T2217_.59.0657b09: 同。是不變義也。上文況令心性同於彼性
T2217_.59.0657b11: 也
T2217_.59.0657b12: 復次世尊將欲開示等者。或云。今此釋通前
T2217_.59.0657b13: 約外道我明淨菩提心之二段文作復次
T2217_.59.0657b14: 釋也。故云故佛説言如來非青等也。普門
T2217_.59.0657b15: 示現六趣身者通四重壇也。中臺首陀會天
T2217_.59.0657b19: 又當卷上云。所言等者乃至諸天八部五通
T2217_.59.0657b21: 身者但第三重聖衆也。中臺四佛雖府同
T2217_.59.0657b22: 人天是皆佛身也。十界圓壇寧限六凡無
T2217_.59.0657b23: 四聖耶今擧六凡顯四聖歟。凡今釋意行
T2217_.59.0657b24: 者不識因縁生故。於本尊海會顯形男女
T2217_.59.0657b26: 三界六趣者。三界經説分明也。六趣者指八
T2217_.59.0657b27: 部衆文歟。准嘉祥義疏。龍是畜生。迦樓羅
T2217_.59.0657b28: 者此云金翅鳥。揵撻婆一云屬鬼道。一云
T2217_.59.0657b29: 屬修羅道。緊那羅是畜生道攝。緊那羅此云
T2217_.59.0657c01: 疑神。亦云人非人。其形似人而頭有一角
T2217_.59.0657c06: 人及地獄。何云六趣耶。然六趣攝故云爾
T2217_.59.0657c07: 歟。或約多分歟。又法華經云。爾時會中比
T2217_.59.0657c08: 丘比丘尼優婆塞優婆夷天龍夜叉乾闥婆阿
T2217_.59.0657c10: 疏云爾時會中下文爲二。初辨四衆。上四
T2217_.59.0657c11: 華正表四衆悟入一乘。今明四衆覩瑞歡
T2217_.59.0657c12: 喜。及諸天龍者上地六種震動表人天六道
T2217_.59.0657c14: 又八部釋六道。可爲良證矣。然經四衆八
T2217_.59.0657c15: 部中四衆是人也。八部中闕六道之中歟。法
T2217_.59.0657c16: 華會座地獄衆不來歟。嘉祥法華疏云。依
T2217_.59.0657c18: 有無難知。現圖曼荼無地獄道。善無畏所
T2217_.59.0657c19: 傳漫荼羅有地獄衆。可尋決矣然輪圓具
T2217_.59.0657c20: 足壇何闕彼矣
T2217_.59.0657c21: 前説不在三處等者。或云三處者次上所擧
T2217_.59.0657c22: 三界同性義也。三界處故云三處也。故次下
T2217_.59.0657c24: 云。三科云三處歟。云已攝一切法故。三
T2217_.59.0657c25: 界不攝無漏無爲等故。故上釋云。但觀内
T2217_.59.0657c27: 心今六根各別觀心。故云復一一歴法分
T2217_.59.0657c28: 別。例如倶舍云愚根樂三故説蘊處界三
T2217_.59.0657c29: 也。或云内外兩間云三處也。今文但擧六
T2217_.59.0658a01: 根是擧六根界顯餘十二界歟。故釋云
T2217_.59.0658a02: 乃至陰入等。今擧十八界例五陰十二入
T2217_.59.0658a03: 也
T2217_.59.0658a04: 乃至陰入諸法皆應廣説者。乃至十八界中
T2217_.59.0658a05: 今擧六根故六境六識云乃至也。陰入廣
T2217_.59.0658a06: 説者如十八界五陰十二入一一歴法可
T2217_.59.0658a07: 分別故云爾也。若不爾則陰入是略説。何
T2217_.59.0658a08: 云廣耶。又上文説内外十二處。何重示矣。
T2217_.59.0658a09: 若爾界及蘊先文無總説。何今云爲未悟
T2217_.59.0658a10: 一一分別。又倶舍云。愚根樂三故説蘊處界
T2217_.59.0658a12: 中下根次第。而一一分別釋可作此耶。答。
T2217_.59.0658a13: 相望不定機根萬差。今爲未悟説界是望
T2217_.59.0658a14: 前十二入故不違倶舍説。又三科一一分別
T2217_.59.0658a15: 對前處内外分別故。又於前不擧陰界者
T2217_.59.0658a16: 經中前唯説處今偏説界互顯而兼陰歟。疏
T2217_.59.0658a17: 探經意云陰入廣説也。又下文中開蘊合
T2217_.59.0658a18: 處界。佛智巧妙前後影略三科開合周備矣。
T2217_.59.0658a19: 問。若爾何下文爲未悟合處界耶。答。衆生
T2217_.59.0658a20: 樂欲不同故。又名字數多迷眞實故
T2217_.59.0658a21: 爲破邊見聲聞故者。謂於不住眼界等文
T2217_.59.0658a22: 有二意。前正釋明約外道計今復次約聲
T2217_.59.0658a23: 聞邊見也。如犢子阿毘曇等者智論第一云。
T2217_.59.0658a24: 是佛法中亦有犢子比丘説。如四大和合
T2217_.59.0658a25: 有眼法如是五衆和合有人法。犢子阿毘曇
T2217_.59.0658a26: 中説。五衆不離人人不離五衆。不可説
T2217_.59.0658a27: 五衆是人離五衆是人。是五法藏第五不
T2217_.59.0658a28: 可説藏中所攝一切有語道人輩言。人一切
T2217_.59.0658a29: 種一切時一切法門中求不可得譬如兔角
T2217_.59.0658b01: 龜毛常無。復次十八界十二入五陰實有而
T2217_.59.0658b02: 此中無人。方廣道人言。一切法不生不滅。空
T2217_.59.0658b03: 無所有。譬如兎角龜毛常無。如是等一
T2217_.59.0658b04: 切論議師自守其法以爲實＊語餘者妄語
T2217_.59.0658b06: 藏中者三世無爲不可説藏五法藏中四種是
T2217_.59.0658b07: 法不可説藏即我也。何云人法在彼藏耶。
T2217_.59.0658b08: 謂法字増歟。故智論但云人。又義釋無法
T2217_.59.0658b09: 字矣。或云。今人法者非人與法。人即法歟。
T2217_.59.0658b10: 猶如云眼法矣。故十二門論疏上云。犢子
T2217_.59.0658b11: 部云。四大和合有眼法。五陰和合有人法。
T2217_.59.0658b12: 今明眼從四大生則無自性。人由陰有。義
T2217_.59.0658b14: 耶。答。論既云人。又嘉祥釋云。入眞觀故即
T2217_.59.0658b16: 師幷慈恩清涼等皆立六宗時。以犢子入
T2217_.59.0658b17: 我法倶有宗。唯識論中以非即非離我出破
T2217_.59.0658b18: 我文。又慈恩宗輪疏云。其犢子部謂補特
T2217_.59.0658b19: 伽羅非即蘊離蘊。謂實有我非有爲無爲
T2217_.59.0658b20: 然與蘊不即不離。佛説無我但無即蘊離
T2217_.59.0658b21: 蘊。如外道等所計之我悉皆是無。非無一
T2217_.59.0658b22: 分可説。不即蘊離蘊。我既不可説亦不可
T2217_.59.0658b24: 西明釋云。問。如下所説犢子部計非即離
T2217_.59.0658b25: 我。二障之内何障所攝。答。言煩惱如何羅
T2217_.59.0658b26: 漢起煩惱障。若所知障如何論説生空智斷。
T2217_.59.0658b27: 三藏解云。是我執故煩惱障攝。此部未得羅
T2217_.59.0658b28: 漢果時所計我相同佛在時犢子外道。由斯
T2217_.59.0658b29: 立號名犢子部。初談未成羅漢時計故
T2217_.59.0658c02: 案。慈恩釋乃至成佛此我常在者但依蘊等
T2217_.59.0658c03: 假施設我名非實我也歟。故彼疏釋彼論
T2217_.59.0658c04: 依蘊處界假施設名云。謂我非即蘊非離
T2217_.59.0658c05: 蘊處界亦爾○但依蘊等假施設此義名
T2217_.59.0658c07: 一假名二神我。若計神我是外道見。若計
T2217_.59.0658c08: 假名則非邪見。犢子但計假名異於外道
T2217_.59.0658c10: 起此計者似依倶生我執。若分別我執見
T2217_.59.0658c11: 道已斷故。然今非即非離我依邪思惟等立
T2217_.59.0658c12: 不可説藏歟。若非分別惑何有此義。彼師
T2217_.59.0658c13: 釋難決定矣。了義燈第二云。要集云。有解。
T2217_.59.0658c14: 瑜伽四計唯有分別。此中第三倶生收。任運
T2217_.59.0658c15: 我執不計即離○今謂。瑜伽唯説分別。此
T2217_.59.0658c16: 論通二。此義可爾○又彼犢子却談未得
T2217_.59.0658c17: 聖時計者如何。不許異生身中起分別見
T2217_.59.0658c18: 由此。第三通叙通破。分別倶生於理爲勝。
T2217_.59.0658c19: 今謂。不爾若唯分別可順論文。彼立五藏
T2217_.59.0658c20: 我在第五不可説藏。豈倶生見作是計耶。
T2217_.59.0658c21: 又不得言犢子部計却談昔計。非據現計。
T2217_.59.0658c22: 理亦不爾。宗輪論中現叙彼等同計我故。
T2217_.59.0658c23: 若爾無學如何更起我執見耶。答。如前解。
T2217_.59.0658c25: 伽四計者唯識三計中加亦即亦離句歟。此
T2217_.59.0658c26: 中第三者唯識三計中第三非即非離我歟。
T2217_.59.0658c27: 今謂下者要集自義也。今謂不爾等燈師能
T2217_.59.0658c28: 破也。又犢子立三聚謂。有爲聚無爲聚非二
T2217_.59.0658c29: 聚也。五法藏時開有爲聚爲三世故非二
T2217_.59.0659a01: 聚是不可説藏也。又義。犢子所計我又法執
T2217_.59.0659a02: 也。無學執我大失故。故住心論云。唯蘊無我
T2217_.59.0659a04: 此住心故。故大經要義云。唯識義燈釋犢子
T2217_.59.0659a05: 部計云。今據情解妄謂爲我故叙破之。實
T2217_.59.0659a07: 不爾。無學執我大爲失。故二乗聖者後得
T2217_.59.0659a08: 智。尚不知自證。況有漏心不知自執。於自
T2217_.59.0659a09: 法執謂爲我執。故雖謂我實是法執。如彼
T2217_.59.0659a10: 瞿波阿羅漢。作聖教要實論説有我人。而實
T2217_.59.0659a11: 法執也。若嘉祥意。以有漏心言出俗者。其
T2217_.59.0659a12: 義稍似義燈釋。然彼師意難決定。故且依
T2217_.59.0659a14: 在者。據情解云我。實法執故。成佛猶在但
T2217_.59.0659a15: 依蘊等假施設名者。於法執假施設我名
T2217_.59.0659a16: 也。又今疏第二卷中。以犢子有部兩種計
T2217_.59.0659a17: 同補特伽羅。寧於法執非立我名乎
T2217_.59.0659a18: 非見非顯現者。抄云。心體向外名能見相。
T2217_.59.0659a19: 反似外境名能現相。翻此名非見非顯
T2217_.59.0659a21: 故次下擧因云。虚空相心離諸妄執。亦無
T2217_.59.0659a23: 一切衆生本有佛知見性者。或云。成實論中
T2217_.59.0659a24: 云有識含靈。是本有佛知見義歟。若爾成實
T2217_.59.0659a25: 論又小乘攝故。可屬邊見聲聞也。依之上
T2217_.59.0659a26: 牒文。至非顯非顯現爲一具文矣。或云。彼
T2217_.59.0659a27: 初釋意。彼釋各別牒釋。何屬邊見。就中云
T2217_.59.0659a28: 今説不住諸法。是局經不住眼界等文。不
T2217_.59.0659a29: 及非見等句也。況約十住心時。既就外道
T2217_.59.0659b01: 二乘等明心不可得義。今文專約法相三
T2217_.59.0659b02: 論可明心無相歟。所謂本有佛知見性。三
T2217_.59.0659b03: 論悉有佛性之義。如是常理者。法相理佛性
T2217_.59.0659b04: 遍在之謂也。天台華嚴。同初地淨菩提心
T2217_.59.0659b05: 故。未必爲所遣也。故大師以今一段經文
T2217_.59.0659b06: 證第八心。可思之。或又本有佛知見性者。
T2217_.59.0659b07: 天台四佛知見＊義。如是常理者。如先三乘
T2217_.59.0659b08: 一乘。各擧初顯後。九種住心皆所遮遣故。但
T2217_.59.0659b09: 於爲第八心證者。且無相義一分同故。雖
T2217_.59.0659b10: 證彼意終別。彼應佛四言離絶境。此法身如
T2217_.59.0659b11: 義遮情之説故。又爲能所遣無失。又安然
T2217_.59.0659b13: 多。次擧方廣道人空無所有之計。興今文
T2217_.59.0659b15: 皆以世諦言之耳者。或云。大乘所立本有佛
T2217_.59.0659b16: 知見等義。望今無相淨菩提心。遮有相世
T2217_.59.0659b17: 諦也。凡有相者。皆是虚妄者。即此意歟
T2217_.59.0659b18: 又經中自説因縁者。或云。心不住已下一段
T2217_.59.0659b19: 因縁也。謂標爲未悟者等云今復結言。復
T2217_.59.0659b20: 字起盡可局當段也。私云。今此文局當段。
T2217_.59.0659b21: 下所以下文通諸文歟。所以然者。大師以
T2217_.59.0659b23: 無分別之文爲一段故。又疏釋皆別段置經
T2217_.59.0659b24: 云言。今不爾故。准上文。何以故虚空相是
T2217_.59.0659b25: 菩提等文。明次上文因縁。今又可同彼矣。
T2217_.59.0659b26: 又今文。爲未悟重示故。更出因縁歟。次下
T2217_.59.0659b27: 一段雖徴二文。兼廣通諸段歟。三種無二
T2217_.59.0659b28: 義。同自心尋求菩提及一切智之意故。又如
T2217_.59.0659b29: 上種種入清淨門自心尋求菩提義。通上諸
T2217_.59.0659c02: 名一切智智。對彼故云今復結言虚空無垢
T2217_.59.0659c03: 即是心等耳
T2217_.59.0659c04: 離諸妄執亦無分別者。經云。離諸分別無分
T2217_.59.0659c07: 麁細分別。今諸妄執者麁分別。無分別者細
T2217_.59.0659c08: 分別也。故疏上釋云。以無妄執分別。無分
T2217_.59.0659c10: 或今疏釋未見麁細二重。離字但被妄執
T2217_.59.0659c11: 讀之。然守護經文上疏釋分明故。若無分
T2217_.59.0659c12: 別下。遮細分別歟。合譬説畢竟淨故句。遮
T2217_.59.0659c13: 細分別故畢竟淨也。文點云。若無分別。即是
T2217_.59.0659c16: 分別之義也
T2217_.59.0659c17: 心虚空界等者。界者性義。非世間空界色。釋
T2217_.59.0659c18: 中云虚空無垢是也。即法性空理。若不爾
T2217_.59.0659c19: 者。何云三種無二。故守護經云。此虚空性即
T2217_.59.0659c20: 心性故。如其心性即菩提性。如菩提性即
T2217_.59.0659c22: 如虚空界等文。彼既譬也。此何不爾耶。答。
T2217_.59.0659c24: 今虚空界彼難解空也
T2217_.59.0659c25: 皆爲發明自心尋求菩提義等者。實範字
T2217_.59.0659c29: 即此同一實相名爲一切法界心。即此一法
T2217_.59.0660a01: 界心即眞而假。眞故無能所異。假故悲爲
T2217_.59.0660a03: 即此一法界心等者。淨菩提心也。大師第八
T2217_.59.0660a04: 住心。云一法界心一道無爲眞理。即此意矣。
T2217_.59.0660a05: 雖因縁等者。或云。今文菩提心。爲根究竟
T2217_.59.0660a06: 作因縁也。私云。上文釋見心實相云。雖復
T2217_.59.0660a08: 彼。彼既菩提心因縁。此何不爾。意云。一法
T2217_.59.0660a09: 界心雖因縁不生。而不壞因縁。菩提心實相
T2217_.59.0660a10: 生也。以不生故無能所生異。以不壞故非
T2217_.59.0660a12: 又上釋云。智性種以五義爲縁。至菩提妙
T2217_.59.0660a14: 菩提心因縁生根究竟故。云亦得悲爲根
T2217_.59.0660a15: 等矣。守護經云。如是一切皆以大慈大悲
T2217_.59.0660a17: 利他方便故云攝受。今經約自利究竟故
T2217_.59.0660a18: 云滿足矣
T2217_.59.0660a19: 佛已開示淨菩提心等者。云何菩提謂如實
T2217_.59.0660a20: 知自心文也。因此文明三句大宗也。亦得
T2217_.59.0660a21: 悲爲根本方便波羅蜜滿足等是也。又云何
T2217_.59.0660a22: 菩提已下至此文。皆開示淨菩提心也。心
T2217_.59.0660a23: 不在内幷非青非黄等開示菩提心。故次
T2217_.59.0660a24: 下云無量方便皆爲令知識其心。即此意矣｣
T2217_.59.0660a25: 如此經者當知一切修多羅等者。或云。一切
T2217_.59.0660a26: 修多羅者。除大日經其餘顯密諸經也。以今
T2217_.59.0660a27: 經三句攝諸經。不可漏顯密經。故次如釋
T2217_.59.0660a28: 迦所説者。指上一切修多羅也。顯密諸經皆
T2217_.59.0660a29: 釋迦説故。故以大日金剛頂入釋教録。以
T2217_.59.0660b01: 釋迦説例三世佛説也。但至決了説者。其
T2217_.59.0660b02: 中就淺略作此説也。或云。一切修多羅但
T2217_.59.0660b03: 顯經也。顯釋迦説。密法身談故。但不擧金剛
T2217_.59.0660b04: 頂經等者。彼又能開故。同今經不別擧也。
T2217_.59.0660b05: 金剛頂部中又説三句歟。故吽字義云。遮那
T2217_.59.0660b06: 經金剛頂經等説。菩薩人菩提心爲因。大悲
T2217_.59.0660b08: 入義即三句故歟。以指守護經歟。或儀軌等
T2217_.59.0660b09: 中有説文歟。又一解云。金剛頂部雖有其
T2217_.59.0660b10: 義無正説故。皆爲所開而入一切修多羅
T2217_.59.0660b11: 也。守護經雖有三句説。釋迦説故又傳宣故
T2217_.59.0660b12: 猶爲所開也。如釋迦説等者。一切經有顯
T2217_.59.0660b13: 密中。於顯中以釋迦説而例餘佛説也。智
T2217_.59.0660b14: 證指歸云。令案。横統之言無所不統。總
T2217_.59.0660b15: 十方三世一切修多羅同歸於三句。本自無
T2217_.59.0660b16: 異轍。明知在一切經後。諸經猶文此經如
T2217_.59.0660b17: 印。以三摩地印印一切諸經爲法佛祕
T2217_.59.0660b19: 經。若依三摩地印。似通金剛頂部。彼又三
T2217_.59.0660b20: 摩地教故
T2217_.59.0660b21: 我説諸法如是者。智證疏抄云。今案。諸法如
T2217_.59.0660b22: 是一切大小諸法。無非此無相菩提心故。今
T2217_.59.0660b23: 此經統開演説令知同轍。故言一切修多羅
T2217_.59.0660b24: 意皆同在此也。可知。一代諸經之根源祕藏
T2217_.59.0660b26: 今説。開會説故云統開演説。所開是大小乘
T2217_.59.0660b27: 諸經法故。且依此釋。我説諸法如是可訓
T2217_.59.0660c01: 如此經者等。以今經開顯經也。如釋迦等
T2217_.59.0660c02: 者。約守護經傳宣三句而開餘佛顯經也。
T2217_.59.0660c03: 故又下釋中。以法華及今經爲開會説。可
T2217_.59.0660c04: 思之。問。准上文。諸法者十二處三界等法。
T2217_.59.0660c05: 約彼明心實相故云諸法如是知識其心。若
T2217_.59.0660c06: 爾何云諸經。又今諸文皆明菩提心實相。何
T2217_.59.0660c07: 云三句乎。依之守護經云。我於此諸菩
T2217_.59.0660c08: 薩等大衆之中。説如是法爲淨廣大菩提
T2217_.59.0660c10: 上文結成此菩提心三種無二與根究竟爲
T2217_.59.0660c11: 因畢。云我説諸法如是。非開會義乎。但守
T2217_.59.0660c12: 護經文。説字貫下句讀之。意云。如是大小
T2217_.59.0660c14: 菩提心三句攝故云爾。或菩提心又有短三
T2217_.59.0660c15: 句故。又明菩提心三句大宗顯故
T2217_.59.0660c16: 建治元年六月比。於高野山以傳法會
T2217_.59.0660c17: 談義之次。逐月馳筆畢。以南都中川法
T2217_.59.0660c18: 泉房令清書畢。同年八月上旬。於醍
T2217_.59.0660c19: 醐寺中正院加點畢。是則勵初心之勸學。
T2217_.59.0660c20: 爲後生之資糧而已
T2217_.59.0660c22:
T2217_.59.0660c23:
T2217_.59.0660c24:
T2217_.59.0660c25:大日經疏指心鈔卷第七
T2217_.59.0660c26:
T2217_.59.0660c27: 疏卷第一之七
T2217_.59.0660c28: 經若我若我所者。五見中身見。於五蘊執我
T2217_.59.0660c29: 我所也。我者我身也。以常一主宰義名我
T2217_.59.0631a02: 也。加持世界三身各爲教主皆説經也。例
T2217_.59.0631a03: 法華序分即此意矣。但加持世界説眞言者
| T2217_.59.0631a04: | 開會意也。開權顯實説法華 | 云云 | 此意歟。況 |
| T2217_.59.0631a06: | 乎 | 云云 | 私云。自性加持二壇其義遙異。然皆 |
T2217_.59.0631a08: 對餘乘成頓覺之義。若爾何云開會義矣。
T2217_.59.0631a09: 又開權顯實者法華説會。非他土事。故知彼
T2217_.59.0631a10: 不説法華此説眞言。所説之義雖異奇瑞
T2217_.59.0631a11: 之旨同故相例也。非全同耳。應知自性加
T2217_.59.0631a12: 持同雖説密。自性壇大日爲本尊普門之
T2217_.59.0631a13: 壇也。加持壇隨應本尊各別一門之壇也。謂
T2217_.59.0631a14: 阿彌陀曼荼羅尊勝曼荼等也。現流布諸尊
T2217_.59.0631a15: 曼荼羅皆是加持世界曼荼也。故十八會曼
T2217_.59.0631a16: 荼羅或法界宮説或波羅奈宮中須彌頂他
T2217_.59.0631a17: 化天等説不同。斯乃自性加持合論歟。當知
T2217_.59.0631a18: 若依所説法自性加持壇雖別若就能説
T2217_.59.0631a19: 人其體無異歟。四種身皆具自利利他二
T2217_.59.0631a20: 義故。自利邊自性土聖衆也。利他邊加持世
T2217_.59.0631a21: 界教主也。故大師釋云。此四種身具竪横二
| T2217_.59.0631a22: | 義。横即自利竪即利他 | 文 | 此意矣。又第六卷 |
T2217_.59.0631a24: 自利邊此依利他邊故無違。又彼約現普
T2217_.59.0631a25: 門壇此就出一門壇歟。問。今經中具縁品
T2217_.59.0631a26: 明普門壇祕密曼荼品説諸尊壇。若爾祕密
T2217_.59.0631a27: 品是可云加持世界説＊乎。答。彼雖諸尊
T2217_.59.0631a28: 壇自性會説故非加持世界説也。加持世界
T2217_.59.0631a29: 壇諸尊各説故。又容有加持世界主説大日
T2217_.59.0631b01: 壇。是在加持世界而説自性土事也。故知
T2217_.59.0631b02: 理實普門一門壇互雖通四種身説。非自性
T2217_.59.0631b03: 加持土雜亂。又兩土雖異。其處可無別。猶
T2217_.59.0631b04: 如四土不二矣
T2217_.59.0631b05: 於會座之頃皆悉現在前者。且准序品例者。
T2217_.59.0631b06: 謂令會座衆而見加持世界之事故云爾。
T2217_.59.0631b07: 又准涌出品例者。於自性會座内而加持
T2217_.59.0631b08: 世界事令現前歟
T2217_.59.0631b09: 當知金剛手等者。以金剛手可例彌勒。彼
T2217_.59.0631b10: 經中文殊答彌勒問。今經金手問大日故。
T2217_.59.0631b11: 然文殊金手問答雖異。久已通達義同故。金
T2217_.59.0631b12: 手知而問故。同文殊知往事而答。彌勒不
T2217_.59.0631b13: 知而問故不同彼耳。唯説平等法門者三平
T2217_.59.0631b14: 等句法門。即於加持世界宣説眞言之義
T2217_.59.0631b15: 也。若爾所例他土行菩薩道又可法華歟。
T2217_.59.0631b16: 或又同爲瑞之義未必全同歟
T2217_.59.0631b17: 將演遍一切等者。抄云。言將演遍一切乘
T2217_.59.0631b18: 者。謂次下文所説種種法門各是一種運生
T2217_.59.0631b19: 之義。又一一門皆遍一切處名遍一切乘
T2217_.59.0631b20: 也。言自心成佛之教者。即是所説平等句法
T2217_.59.0631b21: 門也。若有行者住於此乘初發心時便成
T2217_.59.0631b22: 正覺。不由他悟故曰自心成佛之教也文｣
| T2217_.59.0631b23: | 大日經疏指心鈔卷第四 | 終 |
T2217_.59.0631b25: 再治畢 金剛佛子頼瑜
T2217_.59.0631b26:
T2217_.59.0631b27:
T2217_.59.0631b28:
T2217_.59.0631b29:
T2217_.59.0631c01:
T2217_.59.0631c02:
T2217_.59.0631c03:
T2217_.59.0631c04: 疏卷第一之五
T2217_.59.0631c05: 爾時執金剛等者。自下正宗分也。開題云。准
T2217_.59.0631c06: 餘經作三段者。自初如是我聞至干牙種
T2217_.59.0631c07: 生起二十五行十二字之經是初序説分也。
T2217_.59.0631c08: 自爾時執金剛祕密主於彼衆會中至世出
T2217_.59.0631c09: 世持誦品訖二十九品餘之經是第二正説
T2217_.59.0631c10: 分也。第三十一囑累品是第三流通分也矣。
T2217_.59.0631c11: 別本云。今此經具約三部而釋。初如是等序
T2217_.59.0631c12: 分者當身密。即佛部。示身無盡藏故。次爾
T2217_.59.0631c13: 時世尊至囑累終是語密。即蓮花部。現語
T2217_.59.0631c14: 無盡藏故。信受等文是意密。即金剛部。示
| T2217_.59.0631c15: | 意無盡藏故 | 云云。是約三部三 密分三段矣 | 般若寺鈔云。大 |
T2217_.59.0631c17: 三十一品。初入眞言門住心品爲序説分。最
T2217_.59.0631c18: 後一品爲流通分。中間二十九品爲正説分
T2217_.59.0631c19: 矣
T2217_.59.0631c20: 如來自證之智等者。疏上文云。然此自證三
| T2217_.59.0631c21: | 菩提 | 乃至 | 若離如來威神之力則雖十地菩 |
T2217_.59.0631c23: 自證境界耶。或云。上釋意大日以神力現
T2217_.59.0631c24: 加持世界瑞相而令生衆會之疑心。依彼
T2217_.59.0631c25: 疑問説此大日經自證法也。今釋正證境
T2217_.59.0631c26: 界設以神力不可示人也。故下擧喩示彼
| T2217_.59.0631c27: | 旨。説與證異故無惑矣 | 云云 | 或云。雖所説 |
| T2217_.59.0631c28: | 無遺無令取證之言故 | 云云 | 二義意同。私 |
T2217_.59.0632a01: 可示人。言斷心滅境故。前云今經教主加
| T2217_.59.0632a02: | 持身示現瑞相故外用迹也 | 爲言 | 所以中台加 |
T2217_.59.0632a04: 經。疏第四云。如來妙嚴之相法爾無滅非造
| T2217_.59.0632a05: | 作所成故。不以外寶爲飾。 | 乃至 | 十住諸菩薩 |
T2217_.59.0632a07: 如在羅縠矣。私云。此文加持身者中台身。
T2217_.59.0632a08: 今經教主。成佛外迹是也。常寂之體者自證
T2217_.59.0632a09: 位也。菩提實義是也。不生即是成佛故。云法
T2217_.59.0632a10: 爾所成也。問。下以象迹雷雨兩喩顯以迹
T2217_.59.0632a11: 知本之義。斯則非示以加持世界之奇瑞
T2217_.59.0632a12: 推本地内證之説法耶。況皆外用者所現三
T2217_.59.0632a13: 身非一故歟。答。本末隨宜自證位無説法
T2217_.59.0632a14: 故。住加持身而爲説今經先現瑞故。以加
T2217_.59.0632a15: 持世界條末知自性會宗本也。謂能所現倶
T2217_.59.0632a16: 望自證之加持故云皆外用。加持中四身説
T2217_.59.0632a17: 法別故非無本末也。故抄云。本者如來三
T2217_.59.0632a18: 業也。末者所現之相也矣。經具縁品云。此第
T2217_.59.0632a19: 一實際以加持力故爲度於世間而以文
T2217_.59.0632a20: 字説矣。疏釋云。釋通世諦明起教所由矣
T2217_.59.0632a21: 今自證者指此第一實際也。問。今擧二譬
T2217_.59.0632a22: 有何故。耶。答。或云。象在地表定龍在空表
| T2217_.59.0632a23: | 智即兩部自證智也 | 云云 | 或云。象喩表色身 |
| T2217_.59.0632a24: | 雷譬示説法故 | 云云 |
T2217_.59.0632a26: 湯湯洪水方割。蕩蕩懷山襄陵浩浩滔天。
T2217_.59.0632a27: 懷包也襄上也。五帝本記云。蕩蕩鴻水滔天
| T2217_.59.0632a28: | 浩浩。懷山襄陵 | 孔安國云。懷 包襄上云云 |
| T2217_.59.0632b01: | 化而不過。曲成萬物而不遺 | 曲成者乘變應 物不係一方也。 |
| T2217_.59.0632b02: | 以況智徳應物無 滯故曰曲成也矣 |
T2217_.59.0632b04: 實境界也。末者加持應化是照俗之權也。此
T2217_.59.0632b05: 則即本之末即末之本故云究竟無礙也
| T2217_.59.0632b06: | 云云 | 或云。如來普鑒衆生種熟脱本末因縁 |
T2217_.59.0632b08: 善識根縁。又知法門分齊應病授藥。應先
T2217_.59.0632b09: 住瑜伽觀彼本末因縁矣可思之。或云。本
| T2217_.59.0632b10: | 末但約機。實行久已本末異故 | 云云 | 此等義 |
T2217_.59.0632b12: 而令説今經也。今謂。加持身中有四身故。
T2217_.59.0632b13: 若約法知自性身説云本三身説云末。若約
T2217_.59.0632b14: 人則自性會衆云本久已故。加持世界機云
T2217_.59.0632b15: 末實行故。今教主觀此本末因縁現瑞無
T2217_.59.0632b16: 障礙故云究竟無礙也。此本末人法皆俗諦
T2217_.59.0632b17: 門故云照俗之權。自證位契實之境界爲第
T2217_.59.0632b18: 一實際故。經中云得一切智智是也。佛與
T2217_.59.0632b19: 金剛手問答彼因縁即今經也。然如古義
T2217_.59.0632b20: 者得一切智智位云今經説會耶。若許違
T2217_.59.0632b21: 經現文又背疏釋。疏云。如是自證之境説者
T2217_.59.0632b22: 無言觀者無見。不同手中菴羅果可轉授
T2217_.59.0632b23: 他人也矣。釋云。自證是證境界。非説儀式
T2217_.59.0632b24: 耳。問。具縁品云。眞言相如是常依於二諦
T2217_.59.0632b25: 矣。自證位又非有説法耶。又大師釋中眞諦
T2217_.59.0632b26: 廢詮第一義離言。自性身以如義説彼爲
| T2217_.59.0632b27: | 密藏也 | 取意 | 但説者無言者且於自證位有 |
T2217_.59.0632b29: 言。若據説邊非無説也。猶如被疵者不
T2217_.59.0632c01: 改其體説受苦相。如何。答。若顯若密説法
T2217_.59.0632c02: 皆依世諦門也。釋通世諦明起教所由即
T2217_.59.0632c03: 此意矣。但二諦説法者疏釋云。若能解此世
T2217_.59.0632c04: 諦時自當通達第一義諦。故云二諦説法
T2217_.59.0632c05: 也矣。意依世諦説法而達第一義諦故云
| T2217_.59.0632c06: | 二諦説法也 | 爲言 | 大師釋説顯眞諦而爲眞 |
T2217_.59.0632c08: 即説矣。疏第十四云。如師子王在深窟中
T2217_.59.0632c09: 安住不動有時出窟頻申奮動。佛亦如是。若
T2217_.59.0632c10: 非如來加持神力則微妙寂絶不可得示
| T2217_.59.0632c11: | 現 | 略抄 | 又當卷上文云。出居外朝制斷刑賞 |
T2217_.59.0632c13: 非本地内證位也
T2217_.59.0632c14: 照俗之權等者。抄云。照俗之權者即後得智
T2217_.59.0632c15: 也契實之境界正體智之意也。意云。如來所
T2217_.59.0632c16: 現加持之迹尚如是爾。自證眞實之境當復
T2217_.59.0632c17: 云何矣
T2217_.59.0632c18: 若法不然等者。意云。若法之以迹知本。不
T2217_.59.0632c19: 然則有以跡知象以雨知龍等以微迹可
T2217_.59.0632c20: 推尋其體耶。然我已悉見外用迹雖知有
| T2217_.59.0632c21: | 自證智未知此智從何得之也 | 爲言 | 是衆會 |
T2217_.59.0632c23: 而問佛言等者。今此四字釋經白佛言三字
T2217_.59.0632c24: 歟。已上總釋上所條問生起之意也。次下
T2217_.59.0632c25: 梵本云至得明了別釋如來應供正遍知得
T2217_.59.0632c26: 一切智智之文也
T2217_.59.0632c27: 云何如來應供正遍知者。問。佛有十號。何
T2217_.59.0632c28: 但擧三號耶。答。法華序品擧三號嘉祥義
T2217_.59.0632c29: 疏第二釋云。略説三號則存彼國之稱。如
T2217_.59.0633a01: 來爲人應供爲斷正遍知爲智。人具智斷
T2217_.59.0633a02: 在義略圓故矣。今又可准彼矣。彼國稱者
T2217_.59.0633a03: 天竺語也。故經云多陀阿伽度阿羅訶三藐
T2217_.59.0633a04: 三佛陀矣。梵云但他掲多者。法華如上出。
T2217_.59.0633a05: 大品幷智論云。多陀阿伽陀皆如來梵號也。
T2217_.59.0633a06: 玄賛第二云。多陀如義阿伽度來義。阿羅訶
T2217_.59.0633a07: 應義。三正義。藐等義。又三正義。佛陀覺義。
T2217_.59.0633a08: 即是如來應正等覺十號之中初三號也矣｣
T2217_.59.0633a09: 如諸佛乘如實道等者。問。今教主本覺法然
T2217_.59.0633a10: 佛。何論來去義耶。答。疏第十九云。此自證
T2217_.59.0633a11: 境界出過語言道。以知自證非可宣説而
T2217_.59.0633a12: 授與人住如斯智故得如來名也。又如
| T2217_.59.0633a13: | 佛之理自然而證知名爲如來 | 文 | 抄第十云。 |
T2217_.59.0633a15: 住如斯理名之爲來。又如佛之理如也。
| T2217_.59.0633a16: | 自然而證來也 | 文 | 當知。法然如佛之理是乘 |
T2217_.59.0633a18: 也。又自證境言斷是如義。住知此理之智
T2217_.59.0633a19: 即來義也。非同顯乘如来義耳。問。金剛頂
T2217_.59.0633a20: 開題云。各各衆生修如實道去成正覺來
| T2217_.59.0633a21: | 化衆生故名如來 | 文 | 何。答。彼且約行者顯 |
T2217_.59.0633a23: 藏記云。如去謂自凡位修行成正覺也。乘
T2217_.59.0633a24: 如而行故曰如去。如來謂成佛以後悲願力
| T2217_.59.0633a25: | 故垂化也。乘如來故曰如來 | 文 | 疏明法然 |
T2217_.59.0633a27: 佛故云衆生去成等。可悉之。或擧顯家修
T2217_.59.0633a28: 生成佛類今本有成佛也。或擧化他成道
| T2217_.59.0633a29: | 擬自證成佛也。故云如諸佛 | 乃至 | 今佛等 |
T2217_.59.0633b02: 如道後顯曰來。應身如來乘如實道曰如
T2217_.59.0633b03: 來成正覺曰來。化身如來者化身化人不
| T2217_.59.0633b04: | 過時不待時曰如八相趣果曰來 | 文 | 准此 |
T2217_.59.0633b06: 隨宜可判耳
T2217_.59.0633b07: 一切諸佛等者。疏第十九云。又如諸佛所行
T2217_.59.0633b08: 之道自然證處我亦如是而去故名如去也
| T2217_.59.0633b09: | 文 | 私云。自然證處者即涅槃安樂處也。抄云。 |
| T2217_.59.0633b11: | 安樂處故 | 文 |
T2217_.59.0633b13: 有此一名更無餘名。答曰。佛功徳無量名
T2217_.59.0633b14: 號亦無量。此名取其大者。以人多識故。復
T2217_.59.0633b15: 有異名名多陀阿伽陀等。云何名多陀阿
T2217_.59.0633b16: 伽陀。如法相解如法相説。如諸佛安隱道
T2217_.59.0633b17: 來佛如是來更不去後有中。是故名多陀
| T2217_.59.0633b18: | 阿伽陀 | 文 | 同論疏第二 | 惠影 | 云。多陀阿伽度此 |
| T2217_.59.0633b20: | 説 | 文 | 私云。論疏各三義。今何云四義矣。今 |
T2217_.59.0633b22: 如説。釋中有如去。論釋合論有四義歟。論
T2217_.59.0633b23: 更不去後有中者別義歟。可尋之
T2217_.59.0633b24: 阿闍梨意等者。抄云。又去是自利。説是利他。
| T2217_.59.0633b25: | 故存如説 | 文 | 問。大師釋中皆以如來爲利 |
T2217_.59.0633b27: 知是自利。如來如説即利他也。准大師釋。如
T2217_.59.0633b28: 來果後垂化故加持世界利他。如説是如實
T2217_.59.0633b29: 相説故如義自證説。即自性會説。然今教主
| T2217_.59.0633c01: | 云如來順古也 | 爲言 | 又法身知而説應化知 |
T2217_.59.0633c03: 梵言含四義之中譯者存意不同而各取一
T2217_.59.0633c04: 義兩義各別。所以今譯者略取二義欲顯
T2217_.59.0633c05: 自利利他意也。然順古題如來一義也。更
T2217_.59.0633c06: 解云。如去如來約身業分自他。如知如説
T2217_.59.0633c07: 約語意別自他也
T2217_.59.0633c08: 阿羅訶者等者。此釋經應供文也。抄云。謂
T2217_.59.0633c09: 羅字是塵義。塵即煩惱故。訶是風輪即降伏
| T2217_.59.0633c10: | 即害也。謂是以永害煩惱賊故 | 文 | 問。抄釋 |
T2217_.59.0633c12: 無塵如何。答。不達八轉聲翻梵輒難定。嘉
T2217_.59.0633c13: 祥義疏第一云。雜心翻羅漢以爲無著故
| T2217_.59.0633c14: | 經翻阿羅訶亦云無著 | 文 | 可思之 |
T2217_.59.0633c16: 阿羅名賊訶名殺。是名殺賊。如偈説。佛以
T2217_.59.0633c17: 忍爲鎧精進爲鋼鉀持戒爲大象禪定爲
T2217_.59.0633c18: 良弓智惠爲好箭外破魔王軍内滅煩惱
T2217_.59.0633c19: 賊。是名阿羅訶。復次阿名不訶名生。是名
T2217_.59.0633c20: 不生。佛心種子後世田中不生。無明糠脱故。
T2217_.59.0633c21: 復次阿羅訶名應受供養。佛諸結使除盡得
T2217_.59.0633c22: 一切智惠故應受一切天地衆生供養。以
| T2217_.59.0633c23: | 是故佛名阿羅訶 | 文 | 此中不擧施事。破魔 |
T2217_.59.0633c25: 又若約一無明義有衆生同斷義故令衆
T2217_.59.0633c26: 生生善心故有無畏施義歟
T2217_.59.0633c27: 謂佛心種子等者。佛心諸惑斷盡故又不受
T2217_.59.0633c28: 生死有漏果報。猶如糠脱米田中更不生也。
T2217_.59.0633c29: 煩惱譬糠生死有漏類田中也。穀皮是糠
T2217_.59.0634a01: 也。嘉祥義疏云。阿羅漢是外國語。以三義
T2217_.59.0634a02: 訓之。一者殺賊。以智惠刃殺煩惱賊。此約
T2217_.59.0634a03: 離因患就現在論也。二者不生。以煩惱糠
T2217_.59.0634a04: 脱故後世田中更不復生。此約離果患就
T2217_.59.0634a05: 未來論也三者應供。具足智斷應受供養
| T2217_.59.0634a06: | ○謂内應眞理故外應供養 | 文 | 此三義同今 |
T2217_.59.0634a08: 三藐名正等者智論第二云。云何名三藐三
T2217_.59.0634a09: 佛陀。三藐名正遍。佛名知。是言正遍知一
T2217_.59.0634a10: 切法。問曰。云何正遍知。答曰。復次知一切
T2217_.59.0634a11: 法實不壞相不増不減。云何名不壞相。心行
T2217_.59.0634a12: 處滅言語道斷過諸法如涅槃相不動。以
| T2217_.59.0634a13: | 是故名三藐三佛陀 | 文 |
T2217_.59.0634a15: 云何念佛。答曰。行者一心念佛得如實智
T2217_.59.0634a16: 惠大慈大悲成就。是故言無錯謬。麁細多
T2217_.59.0634a17: 少皆是實故名多陀阿伽度。亦如過去未來
T2217_.59.0634a18: 現在十方諸佛於衆生中起大悲心行六
T2217_.59.0634a19: 波羅蜜得諸法相來至阿耨○菩提中。此
T2217_.59.0634a20: 佛亦如是。是名多陀阿伽度。如三世十方
T2217_.59.0634a21: 諸佛○去至涅槃。此佛亦如是去。以是故
T2217_.59.0634a22: 亦名多陀阿伽度。有如是功徳故應受一
T2217_.59.0634a23: 切諸天世人最上供養。是故名阿羅訶。若有
| T2217_.59.0634a24: | 人言。何以故○ | 云云。已下 全同 | 私案。此論釋如來應 |
T2217_.59.0634a26: 也。釋阿羅訶如是功徳者指前阿伽度三
T2217_.59.0634a27: 義也。此徳爲因成應供義也。若有人言下
T2217_.59.0634a28: 以前應供爲因成正遍知義也。或疑云。但
| T2217_.59.0634a29: | 佛如實説如來如去故 | 指如是功徳文即前 阿伽度中三義也 | 應受 |
| T2217_.59.0634b01: | 最上供養耶 | 智論正文無耶字。 疏中加歟可檢唐本 | 以佛下通難 |
| T2217_.59.0634b03: | 正遍智惠故 | 爲言 | 又准此文但有三義。何疏 |
T2217_.59.0634b05: 等義含如知義歟。故疏云。如法實相知已
| T2217_.59.0634b06: | 亦如實相説 | 云云 | 或餘文中説四義歟。論中 |
T2217_.59.0634b08: 同矣
T2217_.59.0634b09: 然此宗中佛陀名覺等者。覺有開敷義。知不
T2217_.59.0634b10: 爾歟。問。遍覺遍知其義同。遍知何不譬開
| T2217_.59.0634b11: | 敷蓮。故大師釋云。覺知義相渉故 | 文 | 況佛地 |
| T2217_.59.0634b13: | 如蓮華開故名一切智者 | 文 | 此文同今文。若 |
T2217_.59.0634b15: 開覺義雖通顯開敷義局密歟。心蓮開敷名
T2217_.59.0634b16: 佛故云亦能開敷一切衆生即此意矣。又蓮
T2217_.59.0634b17: 華有當體譬喩。譬雖通顯體唯密故。疏第
T2217_.59.0634b18: 十九云。觀於自心八葉蓮華。此花不從餘
| T2217_.59.0634b19: | 處生即從意生。意即是華無二無別也 | 文 | 又 |
T2217_.59.0634b21: 覺知二義。故又義。南方是諸佛灌頂方。覺是
T2217_.59.0634b22: 當開敷覺華義。故佛陀名覺爲密乘談歟。
T2217_.59.0634b23: 又般若寺抄釋此文云。如常所言三覺義也
| T2217_.59.0634b24: | 文 | 私云。亦能下覺他義。已上自覺義。二利具 |
T2217_.59.0634b26: 梵云薩婆若那等者。智證大師疏抄云。梵云
T2217_.59.0634b27: 薩婆若那即是一切智智。有本云薩婆若若
T2217_.59.0634b28: 那或本停若重字也。唐本云若那若那。今
T2217_.59.0634b29: 案。言薩婆者是一切也。若若那那是智智
T2217_.59.0634c01: 也。若存一若那者智智之義不成。又云。
T2217_.59.0634c02: 釋論云薩婆若多者即一切智。疑云。一切
T2217_.59.0634c03: 之言彼此不異。至於智言梵語似異。其
T2217_.59.0634c04: 意如何。阿闍梨云。梵語之中讀那若爲多。
| T2217_.59.0634c05: | 例如此間音相似者渉而用之 | 文 | 即心義云。 |
| T2217_.59.0634c07: | 云一切智智 | 文 | 即身章云。薩婆若云一切 |
| T2217_.59.0634c08: | 智。正體智。薩云若云一切種智。後得智 | 取意 |
T2217_.59.0634c10: 各顯一義。若那若多雖似異一種梵語。故
T2217_.59.0634c11: 良賁釋云。大品以若一字通名智惠。以般
T2217_.59.0634c12: 助若若名惠。以娜助若若名智。般若云
| T2217_.59.0634c13: | 惠闍那云智。而亦惠處説智智處説惠 | 文 |
T2217_.59.0634c15: 智智義。又云一切智智者此有二智。一切
T2217_.59.0634c16: 智者即證如智。下言智者一切種智後得智
| T2217_.59.0634c17: | 文 | 准此釋但云智含二智。智智者開二智 |
T2217_.59.0634c19: 切智。薩云若云一切種智。若一字含二智
T2217_.59.0634c20: 也。故今經云一切智。智論又可云一切智
| T2217_.59.0634c21: | 智也。故般若經等中一切智智 | 文 |
T2217_.59.0634c23: 多者。薩婆秦言一切。若秦言智。多秦言相。
T2217_.59.0634c24: 一切如先説。名色等諸法。佛知是一切法一
T2217_.59.0634c25: 相異相漏相非漏相作相非作相等一切法各
T2217_.59.0634c26: 各相各各力各各因縁各各果報各各性各各
T2217_.59.0634c27: 得各各失。 一切智惠力故一切世一切種盡
| T2217_.59.0634c28: | 遍解知。以是故説 | 文 | 一切如先説者。同卷上 |
T2217_.59.0635a01: 有一切法。所謂名色○復次一切法所謂色
T2217_.59.0635a02: 無色可見不可見有對無對有漏無漏有爲
T2217_.59.0635a03: 無爲○如是等無量二法門攝一切法○復
T2217_.59.0635a04: 次一切法所謂善法不善法無記法○如是
T2217_.59.0635a05: 等無量三法門攝一切法。復次一切法所謂
T2217_.59.0635a06: 過去法未來法現在法非過去未來現在法○
T2217_.59.0635a07: 如是等無量四法門攝一切法。復次一切法
T2217_.59.0635a08: 所謂色法心法心數法心不相應諸行法無爲
T2217_.59.0635a09: 法○如是等無量五法門攝一切法。復次
T2217_.59.0635a10: 一切法所謂五衆及無爲○如是等無量六
T2217_.59.0635a11: 法門攝一切法。七八九十等諸法門。復次一
T2217_.59.0635a12: 切法所謂有法無法空法實法所縁法能縁法
T2217_.59.0635a13: 聚法散法等○如是等種種無量阿僧祇法門
T2217_.59.0635a14: 所攝諸法。以是無礙智惠盡遍知上諸法
| T2217_.59.0635a15: | 名爲一切智一切種智 | 文 | 私案。疏中前後文 |
| T2217_.59.0635a16: | 合論取意 | 略抄 | 准論文。名色等二三四五六 |
T2217_.59.0635a18: 智所知行相也。謂今智正知二法乃至無量
T2217_.59.0635a19: 法一相等及各各相各各力等也。木幡義云。
T2217_.59.0635a20: 上二三四五六等擧能攝名數。是一切下釋
T2217_.59.0635a21: 所攝法體。故上云攝一切法今云是一切
T2217_.59.0635a22: 法耳
T2217_.59.0635a23: 一切謂名色等者。智證大師抄云。一切謂名
| T2217_.59.0635a24: | 色等阿闍梨云。謂一字勢至各各失也 | 文 | 意 |
| T2217_.59.0635a26: | 爲一。其性廣博故名爲切 | 文 | 問。名色二法云 |
T2217_.59.0635a28: 法取盡。故大論云。一切世間中唯有名與
| T2217_.59.0635a29: | 色 | 文 | 故知。名者名心法。以色心盡一切法 |
T2217_.59.0635b02: 一字攝菩提心等種種一法門。或以二字
T2217_.59.0635b03: 攝止觀等種種二法門○乃至無量字攝無
| T2217_.59.0635b04: | 量法門 | 文 | 此既從一至無量。今何不擧一 |
T2217_.59.0635b06: 故。彼顯於法自在義故。或此二三等各攝
T2217_.59.0635b07: 諸法盡。彼一二等未盡諸法。菩提心止觀
T2217_.59.0635b08: 等唯淨法故。又問。智度一切智是二乘智歟。
T2217_.59.0635b09: 故論云。一切智是聲聞辟支佛事。道智是諸
| T2217_.59.0635b10: | 菩薩事。一切種智是佛事 | 文 | 若爾何今證佛 |
T2217_.59.0635b12: 相有分而不能盡知。故總相受名。佛一切
T2217_.59.0635b13: 種智皆是眞實。聲聞辟支佛但有名字一切
| T2217_.59.0635b14: | 智 | 文 | 疏第七云。又大論明薩婆若有三種 |
T2217_.59.0635b16: 切種智是佛不共法。此三智其實一心中得。
| T2217_.59.0635b17: | 爲分別令人易解故作三種名 | 文 | 故知。佛 |
T2217_.59.0635b19: 故今文是明佛智故無失
T2217_.59.0635b20: 今謂一切智智等者。或云。此心非簡釋論
T2217_.59.0635b21: 釋智智重點之義也。非但以一切種等者釋
T2217_.59.0635b22: 論一切智惠力故意也。今案。非但以一切種
T2217_.59.0635b23: 等顯今經一切智勝論一切智也。彼一切種
T2217_.59.0635b24: 唯名所知諸法。一智知一切故。故花嚴師
T2217_.59.0635b25: 釋華嚴經一切智云。窮達一切法圓照一
| T2217_.59.0635b26: | 切境名一切智也 | 文 | 故知。論一切智依主立 |
T2217_.59.0635b28: 故云以一切種知一切法也。故即身義云。
T2217_.59.0635b29: 一切智智者一切佛各具刹塵智故名一切
| T2217_.59.0635c01: | 智智。不同顯家一智以對一切得此名 | 略 |
| T2217_.59.0635c02: | 抄 | 亦知已下釋次智字。是智中之智義也。前 |
T2217_.59.0635c04: 也。即正後二智行相歟。問。智中之智釋未必
T2217_.59.0635c05: 二智義歟。又新仁王經疏云。一切智智者此
T2217_.59.0635c06: 有二智。一切智者即證如智。下言智者一切
| T2217_.59.0635c07: | 種智後得智也 | 文 | 違此釋矣。又大師釋未必 |
T2217_.59.0635c09: 今宗規摸耶。答。智智兩言二智配釋隨宜安
T2217_.59.0635c10: 立。寶師涅槃疏云。由闍那俗智能顯實智
| T2217_.59.0635c11: | 故 | 文 | 准此今釋勝歟。大師釋智智各通二智 |
T2217_.59.0635c13: 境。況今宗耶。二智各知事理法故諸義無
T2217_.59.0635c14: 違耳。但至同顯乘者既云非但以一切種。
T2217_.59.0635c15: 若後得若正智皆能知智無量故永異顯矣。
T2217_.59.0635c16: 顯家正智證一切法如故云一切智後智
T2217_.59.0635c17: 縁一切法故云一切種智也。又智中之智
T2217_.59.0635c18: 者一切智言同論故云爾。實非顯也。問。能
T2217_.59.0635c19: 知一多勝劣可然。所知事理又有淺深耶。
T2217_.59.0635c20: 答。彼縁起法事理。此六大本有事理也。彼所
T2217_.59.0635c21: 生末也。此能生本也。又密事理性之處性相
T2217_.59.0635c22: 故。又彼一心眞理。此六大法性故
T2217_.59.0635c23: 如是自證之境等者。自證之境者指經中得
T2217_.59.0635c24: 一切智智也。云今謂一切智智是也。謂彼
T2217_.59.0635c25: 位如義語不談故云説者無言。一一心不縁
T2217_.59.0635c26: 故云觀者無見。謂之法身自證號之密宗
T2217_.59.0635c27: 玄底。故疏上文云。然此自證三菩提言語盡
| T2217_.59.0635c28: | 竟心行亦寂 | 文 | 又大師釋云。五居足斷十慮 |
| T2217_.59.0635c29: | 手亡 | 文 |
T2217_.59.0636a02: 不依他言説故云爾。非謂自證位絶言
T2217_.59.0636a03: 説歟。觀夫顯乘以一心爲理故實證時無
T2217_.59.0636a04: 色無言也眞言以六大爲理故自證位三密
T2217_.59.0636a05: 宛然也。既具三密何云無言無見。又五言
T2217_.59.0636a06: 十心悉滅何有自證耶。答。凡大日如來住加
T2217_.59.0636a07: 持身奮迅示現時。金剛手致得一切智智問。
T2217_.59.0636a08: 是則課加持身疑本地事故。疏又約加持
T2217_.59.0636a09: 身云説者觀者。指自證位故云無言無見
T2217_.59.0636a10: 也。彼自證位無師自悟故在本地身不以
T2217_.59.0636a11: 言語可授人也。次擧喩即此意也。然在加
T2217_.59.0636a12: 持身爲自受法樂説彼自證之境也。故疏
T2217_.59.0636a13: 第十二云。如飮水者冷熱自知尚不可爲
T2217_.59.0636a14: 不飮人説。況如來境耶。然佛以加持力故
| T2217_.59.0636a15: | 説此不可説 | 文 | 又第六。若是自然之惠則非 |
T2217_.59.0636a17: 假令種種方便爲未嘗者説之終不解。然
T2217_.59.0636a18: 佛大方便力以無相法身作種種名相加持
| T2217_.59.0636a19: | 令諸衆生以因果法證得非因非果法 | 文 |
T2217_.59.0636a21: 法身作名相。定知本知無相位無言語明
T2217_.59.0636a22: 者歟。況後文歎方便智明俗諦説法義。第
T2217_.59.0636a23: 一義諦本地自證位無説法義决定矣。又至
T2217_.59.0636a24: 一心三密難者。顯家以一心爲極。故法身
T2217_.59.0636a25: 雖無形説自證成道自受用爲本。彼身無
T2217_.59.0636a26: 説非無身口等。若爾今法身雖具三密自
T2217_.59.0636a27: 證位無説何失。加持身猶現瑞時不説法歟。
T2217_.59.0636a28: 凡廣案自宗意有相無相重重。略作四重
T2217_.59.0636a29: 釋。初淺略釋遮情無相。謂遮九種迷情妄假
T2217_.59.0636b01: 相故。經云非青非黄等是也。此説同顯
T2217_.59.0636b02: 家百非洞遣果性不可説故大師雖同天台。
T2217_.59.0636b03: 非無淺深。彼四言不及故。此如義破執故。
T2217_.59.0636b04: 後於表徳顯實中有三。初有相有相。自性
T2217_.59.0636b05: 法身爲劣惠所説五部三密等軌則也。經云。
T2217_.59.0636b06: 於當來世時劣惠諸衆生唯依於有相隨順
| T2217_.59.0636b07: | 説是法 | 文 | 次無相有相。謂被勝惠所説。 |
T2217_.59.0636b09: 也。大師釋云。若入
字門悉離一切相。離| T2217_.59.0636b10: | 相之相無相不具 | 文 | 又經第七卷云。甚深無 |
| T2217_.59.0636b12: | 説 | 文 | 此文無相證今重有相證前重也。後 |
T2217_.59.0636b14: 言心兩種倶絶。然理智宛然非都無故自有
T2217_.59.0636b15: 理智覺本不生云自證三菩提也。疏第十
T2217_.59.0636b16: 九云。當知此空是自證之理也。想既空無所
| T2217_.59.0636b17: | 有名亦如是 | 文私云。想者一一 心。名者如義語也 | 又云。於究竟 |
| T2217_.59.0636b19: | 自然智加持此字門故生無量語 | 文自證空法 中自有理 |
| T2217_.59.0636b20: | 智覺不空故云而具一切功 徳此徳皆無想故云空法也 | 瑜祇經云。我本無有 |
| T2217_.59.0636b21: | 言。但爲利益説 | 文我本無有言者本地自證位也。 疏云。自證之理是也。但爲利益 |
| T2217_.59.0636b22: | 説者被勝劣二機有相無相教意。 疏依自然智加持生無量語是也 | 又不思議疏下云。 |
T2217_.59.0636b24: 中祕釋者阿字自説本不生故。三祕祕中祕
| T2217_.59.0636b25: | 釋者本不生理自有理智自覺本不生故 | 云 |
| T2217_.59.0636b26: | 云 | 以此文如次證表徳三重矣。大師釋。非 |
| T2217_.59.0636b28: | 縁。不二心所證而已 | 文 | 私云。以前二句證 |
T2217_.59.0636c02: 菴摩勒果者。智證抄云。唐土有賣菴之菓
T2217_.59.0636c03: 者。其形如本國夏梨。淨名疏中云。有翻似
| T2217_.59.0636c04: | 捺而非捺。其義似當 | 是私謂也 云云 | 注浴像經云。 |
T2217_.59.0636c06: 甘子是也。奧法師云。此云酢味似桃之也。
| T2217_.59.0636c07: | 浮草也 | 云云 |
T2217_.59.0636c09: 釋迦文佛至罽那尸棄佛爲初阿僧企。是
T2217_.59.0636c10: 中菩薩永離女人身。從罽那尸棄佛至燃
T2217_.59.0636c11: 燈佛爲二阿僧企。是中菩薩以七枚青蓮
T2217_.59.0636c12: 華供養燃燈佛。敷鹿皮衣布髮掩泥。是時
T2217_.59.0636c13: 燃燈佛便授其記。汝當來世作佛名釋迦
T2217_.59.0636c14: 牟尼。從燃燈佛至毘婆尸佛爲第三僧企
| T2217_.59.0636c15: | 文 同第九云。燃燈 佛舊名定光佛也 | 私云。依此文定光授決者釋 |
T2217_.59.0636c17: 釋第八引不思議境界經云。普賢菩薩告徳
T2217_.59.0636c18: 藏菩薩云。世尊初從燃燈佛所得受記已。
T2217_.59.0636c19: 即便入於如來不思議境界三昧常無功用
| T2217_.59.0636c20: | 自然應現無量佛事 | 文 | 金剛般若經云。燃燈 |
| T2217_.59.0636c22: | 作佛號釋迦牟尼 | 文 | 惠影疏第二云。燃燈佛 |
| T2217_.59.0636c23: | 者是定光佛 | 文 |
| T2217_.59.0636c25: | 何 | 乃至 | 自覺之惠者釋云何 | 乃至 | 得一切智智 |
| T2217_.59.0636c26: | 之文也。云何 | 乃至 | 一切智智者釋彼得 | 乃至 | 一 |
T2217_.59.0636c28: 彼得句。所謂安立無量乘者釋或聲聞乘道
| T2217_.59.0636c29: | 乃至 | 摩睺羅伽法之文也。示現無量身者釋 |
| T2217_.59.0637a01: | 若有衆生 | 乃至 | 非人等身之文也。各各 | 乃至 | 解 |
| T2217_.59.0637a02: | 脱味者釋各各 | 乃至 | 解脱味之文也。此妙已 |
T2217_.59.0637a04: 能化所化相違。又所問通内證外用。結何唯
T2217_.59.0637a05: 云方便耶。答。或云。問佛得是問可令行
| T2217_.59.0637a06: | 者得之故。又問佛得專爲行者之故 | 云云 |
| T2217_.59.0637a07: | 或云。依經意作釋也 | 云云 | 私云。經釋影略佛 |
T2217_.59.0637a09: 二乘六道。九界衆生自心品即佛界一切智
T2217_.59.0637a10: 智故。故上釋云。即是衆生自心品。即是一切
| T2217_.59.0637a11: | 智智 | 文 | 又下釋云。一切衆生色心實相即是 |
| T2217_.59.0637a12: | 如來平等智身 | 文 | 故經釋無違。又衆會疑心 |
| T2217_.59.0637a14: | 方便有向上向下故二倶結之 | 向上自證 向下化他 |
T2217_.59.0637a16: 上經文上既牒釋故。妙方便之結專同經方
T2217_.59.0637a17: 便之文故。下釋方便道合龍樹般若方便
T2217_.59.0637a18: 文可思之。或又經二句如次約如來及衆
T2217_.59.0637a19: 會歟。彼者指衆會。待如來故。疏擧上問
T2217_.59.0637a20: 云得此一切智智。可思之
T2217_.59.0637a21: 毘婆沙説有五道者。彼論第百一有此説也。
| T2217_.59.0637a22: | 智證大師五道六道決五道爲正 | 云云 | 今疏中 |
T2217_.59.0637a24: 爲正歟。疏下文中三十六倶胝不開修羅
T2217_.59.0637a25: 故抄中開修羅違疏。故智論云。小乘三藏
T2217_.59.0637a26: 唯説五道不説六道。摩訶衍中説六道。如
| T2217_.59.0637a27: | 法華説見六趣 | 文 | 今釋同論矣。指事云。小 |
| T2217_.59.0637a28: | 五大六文 | 云云 |
T2217_.59.0637b01: 中説欲界有三十六處。謂寒熱地獄各八共
T2217_.59.0637b02: 成十六也。又四大州。此四州又各有二隨
| T2217_.59.0637b03: | 州 | 合十二州。 幷前二十八 | 及六欲天幷傍生鬼合三十六 |
| T2217_.59.0637b04: | 文 | 抄第二云。三十六倶胝者起信疏云○三 |
T2217_.59.0637b06: 此界十三處。幷色界十八天處。無色界四天
T2217_.59.0637b07: 處。如是三十五處生死輪轉。今開修羅即
| T2217_.59.0637b08: | 三十六 | 文 | 今三十六處疏意局欲界。抄通三 |
T2217_.59.0637b10: 欲名信喜好樂者。欲者希望爲性。信者心淨
T2217_.59.0637b11: 爲性。喜是希求義也。玉篇云樂也。心淨希
T2217_.59.0637b12: 求爲俗。即善欲也。唯識論釋信云。深忍樂
| T2217_.59.0637b13: | 欲心淨爲性 | 文 | 今釋欲云信憙好樂。信欲樂 |
T2217_.59.0637b15: 何。答。通三性中今且約善欲作釋歟。得道
T2217_.59.0637b16: 人所好皆善欲故
T2217_.59.0637b17: 性名積習等者。抄云。由本性故能積薫習
T2217_.59.0637b18: 之相漸生。欲樂順性起業。即當本性住也。
T2217_.59.0637b19: 性先有欲得因縁而生。譬如先有瘡得觸
T2217_.59.0637b20: 因縁然後血出。或時従欲爲性者欲數數希
| T2217_.59.0637b21: | 望不捨遂成其性。即習所成也 | 文 | 准法相等 |
T2217_.59.0637b23: 漏聞薫等力所薫増云習所成也。然今性
| T2217_.59.0637b24: | 欲是染心。故性名染心 | 文 | 何云本性住等 |
T2217_.59.0637b26: 性歟。云信喜好樂即此意也。但染心者抄
T2217_.59.0637b27: 云。言染心者非惟不善有覆名染。但約耽
| T2217_.59.0637b28: | 着其事名染。具通三性 | 文 | 或云。性自性習 |
T2217_.59.0637c01: 積而成貪性。内成貪性故外行貪欲。相從
T2217_.59.0637c02: 性生者。性顯外云相即欲也。故云欲隨性
| T2217_.59.0637c03: | 作也 | 云云 |
T2217_.59.0637c05: 染利鈍。今明染心。事謂事業。即染心爲業。
T2217_.59.0637c06: 欲名隨縁起者通染淨縁。謂惡欲衆生隨邪
T2217_.59.0637c07: 教常入惡故鈍。善欲衆生隨善友等樂道
T2217_.59.0637c08: 修助道法故利。或可言。染心者具通三性
| T2217_.59.0637c09: | 文 | 依此釋。善心作事可訓。又事是體義。染 |
T2217_.59.0637c11: 是事釋論中具明者。智論第二十四有今性
| T2217_.59.0637c12: | 名積習 | 乃至 | 隨縁起之文同。但性名染心爲事 |
| T2217_.59.0637c13: | 云云 | 異今文矣。又論下文云。隨所著生欲。 |
| T2217_.59.0637c14: | 隨欲染心。隨深心趣向 | 云云 | 染深相違。可 |
T2217_.59.0637c16: 龍樹云般若等者。智論第一百云。般若波羅
T2217_.59.0637c17: 蜜中雖有方便。方便雖有般若。而隨多受
T2217_.59.0637c18: 名。般若與方便本體是一以所用小異故
T2217_.59.0637c19: 説別。譬如金師以巧方便故以金作種種
| T2217_.59.0637c20: | 異物雖皆是金而各異名 | 文 | 私案。智論中 |
T2217_.59.0637c22: 義轉用歟。或又論以般若方便爲異物更
T2217_.59.0637c23: 以理爲本體歟。今云眞金智體。又轉用歟。
T2217_.59.0637c24: 又嘉祥釋般若爲體。又智論次上文云。般若
| T2217_.59.0637c25: | 波羅蜜體 | 云云 | 或以此内證外用同彼權實 |
T2217_.59.0637c27: 復次此中問意等者。凡於金剛手疑問有二
T2217_.59.0637c28: 意。謂前釋意種種方便道無量乘無量身爲
T2217_.59.0637c29: 加持世界事。今釋心以彼即爲自性會事。
T2217_.59.0638a01: 問。疑問起專擧所現事可疑之。況隨種種
T2217_.59.0638a02: 趣等文指實行之言非加持世界。何有此
T2217_.59.0638a03: 儀耶。就中大師引今文成如常人天乘等
T2217_.59.0638a04: 義。何。答。疑問雖依現瑞。金剛手惟忖以加
T2217_.59.0638a05: 持世界種種身説推知自性土各説三密之
T2217_.59.0638a06: 儀。豫述彼意歟。故上釋云。普見加持世界
T2217_.59.0638a07: 唯説平等法門。即知如來將演遍一切乘自
| T2217_.59.0638a08: | 身成佛之教。故下文所問乘此而生也 | 文 | 既 |
T2217_.59.0638a10: 教主各説自證法門故云隨種種性欲。又
T2217_.59.0638a11: 外院中六道四生羅列故云隨種種趣也。此
T2217_.59.0638a12: 等皆自性所成眷屬非實行歟。或又指未來
T2217_.59.0638a13: 機歟。或現佛身等者從法門身現羯磨身
T2217_.59.0638a14: 歟。大師釋中證如常是隨義轉用。疏意加持
T2217_.59.0638a15: 世界猶説眞言道。故況住心論中引今文
T2217_.59.0638a16: 證深祕義耳。或又寶鑰住心論如次依疏
T2217_.59.0638a17: 家正釋復次意歟。宣説眞言道者開會意歟。
T2217_.59.0638a18: 又解云。前釋約加持世界正説時云如此
T2217_.59.0638a19: 事復云何而得也。今釋發起未來流通四重
T2217_.59.0638a20: 壇故問也。具縁品所説七日作壇等事是也。
T2217_.59.0638a21: 即是發起大悲胎藏曼荼羅也者此意矣
T2217_.59.0638a22: 於薩婆若平等心地者。法佛平等心地也。謂
T2217_.59.0638a23: 如來一切智性同一味故云平等。此智性是
T2217_.59.0638a24: 曼荼所依故云地也。從此心地現四重聖
T2217_.59.0638a25: 衆故云畫作諸佛等也。畫作者現作義也。
T2217_.59.0638a26: 故疏第三云。然以如來加持故。從佛菩提自
T2217_.59.0638a27: 證之徳現八葉中胎藏身從金剛密印現
T2217_.59.0638a28: 第一重金剛手等諸内眷屬從大悲萬行現
T2217_.59.0638a29: 第二重摩訶薩埵諸大眷屬從普門方便現
| T2217_.59.0638b01: | 第三重一切衆生喜見隨類之身 | 文 | 問。若爾 |
T2217_.59.0638b03: 彼開發衆生心地之曼荼故。此如來心地
T2217_.59.0638b04: 之曼荼故。爲欲明未發起衆生曼荼故先
T2217_.59.0638b05: 明已發起諸佛圓壇也。故次下釋云。佛從
| T2217_.59.0638b06: | 平等心地開發無盡莊嚴大曼荼羅已 | 説今 經自 |
| T2217_.59.0638b07: | 性會四 重壇也 | 還用開發衆生平等心地無盡莊嚴 |
| T2217_.59.0638b08: | 藏大曼荼羅 | 文 具縁品所説等 未來流通壇也 | 問。何以具縁品 |
T2217_.59.0638b10: 具縁品云。爾時薄伽梵告持金剛惠。常當
| T2217_.59.0638b11: | 於此夜而作曼荼羅 | 文 | 疏第五云。謂於第 |
T2217_.59.0638b13: 盡諸位安置諸供養具。明相未出已前使
| T2217_.59.0638b14: | 撥遣竟 | 文 | 斯乃末代傳法阿闍梨作内道場 |
T2217_.59.0638b16: 心妙白蓮胎藏正均等藏中造一切悲生曼
| T2217_.59.0638b17: | 荼羅 | 文 | 疏云。内心妙白蓮者此是衆生本心 |
T2217_.59.0638b19: 相自然智惠蓮華葉是大悲方便也。正以此
T2217_.59.0638b20: 藏爲大悲胎藏曼荼羅之體。其餘三重是從
T2217_.59.0638b21: 此自證功徳流出。諸善知識入法界門耳○
T2217_.59.0638b22: 此是如來祕傳之法不可形於翰墨。故寄
T2217_.59.0638b23: 在圖像以示行人。若得深意者自當默而
| T2217_.59.0638b24: | 識之 | 文 | 既云衆生本心。以衆生心地曼荼 |
T2217_.59.0638b26: 作諸佛菩薩等者直指具縁品所説歟。寄在
T2217_.59.0638b27: 圖像云畫作故但前義爲勝。果地曼荼故
T2217_.59.0638b28: 問。今佛菩薩等相配四重壇方如何。答。第
T2217_.59.0638b29: 十四云。又此曼荼羅一一分位各有種子用
T2217_.59.0638c01: 標記彼差別法界之門○隨彼四重分位
T2217_.59.0638c02: 從佛出者即是佛之幖幟。或從菩薩分位而
T2217_.59.0638c03: 出。或從二乘分位而出。或從天龍八部分
T2217_.59.0638c04: 位而出。當知階降差別各各表知種子不
| T2217_.59.0638c05: | 同也 | 文 | 准此文。諸佛菩薩二乘八部如次似 |
T2217_.59.0638c07: 那。第二院觀音金剛手。次院文殊等四菩薩。
| T2217_.59.0638c08: | 外院釋迦牟尼及所擧本尊等 | 文 | 准此釋常 |
T2217_.59.0638c10: 音金剛手等云第二院。故知以中壹八葉
T2217_.59.0638c11: 爲第一重也。文殊院等第二重四菩薩爲第
T2217_.59.0638c12: 三重第三重外院及釋迦牟尼爲第四重也。
T2217_.59.0638c13: 故知三重曼荼羅加中院爲四重壇也。三
T2217_.59.0638c14: 重約能圍遶聖衆四重能所合論也。當知今
T2217_.59.0638c15: 文諸佛者第一重中壹八葉四佛四菩薩。即一
T2217_.59.0638c16: 毘盧遮那醍醐果徳故云諸佛也。故疏第三
T2217_.59.0638c17: 云。從咽以上至如來頂相四智四三昧果徳
| T2217_.59.0638c18: | 佛身 | 文 | 次菩薩者三重中第一第二重三點眷 |
T2217_.59.0638c20: 第三云。自臍以上至咽出現無量十住諸菩
T2217_.59.0638c21: 薩。此中自有二重。從心以下諸大眷屬從心
| T2217_.59.0638c22: | 以上諸内眷屬 | 略抄 | 内大倶云諸菩薩故今 |
T2217_.59.0638c24: 重圓中第四也。二乘者釋迦院中擧伴顯主。
T2217_.59.0638c25: 彼院中有阿難須菩提目連迦葉等故。八部
T2217_.59.0638c26: 都外院所列八部衆故。故知非如次爲四
T2217_.59.0638c27: 重耳。又義三重但加八葉爲四重歟。疏第
| T2217_.59.0638c28: | 二十云。此八葉即是大悲胎藏第一重也 | 文 | 若 |
T2217_.59.0639a01: 但四佛四菩薩歟。大師釋云。大日即心王。餘
| T2217_.59.0639a02: | 尊即心數 | 文 | 可思之。或第七釋猶同此歟。 |
T2217_.59.0639a04: 一重歟。抄第六云。第一重有三。謂中臺鬢
| T2217_.59.0639a05: | 蘂八葉也 | 文 | 准此釋。第一重隨宜可取矣。 |
T2217_.59.0639a07: 尊加減也。疏第五云。且如是上文所説。從
T2217_.59.0639a08: 大日如來臍以下光明是此第二重位。自臍
T2217_.59.0639a09: 以上至咽所出光明爲第二重位。自咽以
| T2217_.59.0639a10: | 上乃至於頂相之光爲第一位 | 文 | 又第十五 |
| T2217_.59.0639a12: | 文 | 私云。前所説者指第三卷支分出現文也。 |
T2217_.59.0639a14: 以下現生身釋迦其眷屬不同。自臍以上
T2217_.59.0639a15: 至咽出現十住諸菩薩。然此中自有二重。
T2217_.59.0639a16: 從心已下諸大眷屬。從心已上諸内眷屬。
T2217_.59.0639a17: 從咽以上至頂相出現四智四三昧果徳佛
| T2217_.59.0639a18: | 身 | 取意 | 當知。或約上中下三分爲三重壇。 |
| T2217_.59.0639a20: | 廣澤胎要抄云。前後四重左右三重 | 云云 | 上方 |
| T2217_.59.0639a21: | 遍知院 | 第一重 | 釋迦院 | 第二重 | 文殊院 | 第三重 | 外部 |
| T2217_.59.0639a22: | 第四重 | 下方五大院 | 第一重 | 虚空藏院 | 第二重 | 蘇悉 |
| T2217_.59.0639a23: | 地院 | 第三重 | 外部 | 第四重。 | 故云前後四重也。左 |
| T2217_.59.0639a24: | 方金剛手院 | 第一重 | 除蓋障院 | 第二重 | 外部 | 第三重。 |
| T2217_.59.0639a25: | 右方觀音院 | 第一重 | 地藏院 | 第二重 | 外部 | 第三重。 | 故 |
| T2217_.59.0639a27: | 依經疏意。中壹八葉外上方 | 遍知院 | 下方 | 五大院 |
| T2217_.59.0639a28: | 左方 | 金剛手院 | 右方 | 觀音院 | 爲第一重也。第二重 |
| T2217_.59.0639a29: | 上方 | 文殊院 | 下方 | 虚空藏院 | 左方 | 除蓋障院 | 右方 | 地藏 |
| T2217_.59.0639b01: | 院 | 也。第三重上方釋迦院四方外金剛部衆等 |
T2217_.59.0639b03: 疏異。眞興僧都胎藏記云。上方遍智印下方
T2217_.59.0639b04: 不動等右方觀自在左方金剛手總名第一
| T2217_.59.0639b05: | 重院。第三妙吉祥 | 今言第三從中向外當第三故密云 第三。本經及儀軌又疏中皆云第 |
| T2217_.59.0639b06: | 二也。然圖 中在第三也 | 此方地藏尊南方除蓋障西方虚空 |
| T2217_.59.0639b07: | 藏及蘇悉地眷屬總爲第二重院 | 然蘇悉地 會有論之 |
T2217_.59.0639b09: 大護圖中闕之。可在第一重内。二守護門
T2217_.59.0639b10: 可在四方之内門也。然古記中判三重所攝
T2217_.59.0639b11: 尊位不定。又與圖中有合不合。皆任意端
| T2217_.59.0639b12: | 邪正難辨 | 取意 | 又准此記蘇悉地院第二重攝 |
| T2217_.59.0639b14: | 必爲別會也。虚空藏會之中開出此會 | 云云 |
T2217_.59.0639b16: 般若寺石山兩徳判現圖胎藏諸尊位中。第
T2217_.59.0639b17: 一重如先以文殊地藏除蓋障蘇悉地爲第
T2217_.59.0639b18: 二重。第一重觀音院次擧釋迦虚空藏二院
T2217_.59.0639b19: 尊不云何重。其次標第二重擧文殊院等
T2217_.59.0639b20: 尊。以彼二院似屬第二重矣。前後四重中
T2217_.59.0639b21: 以第二屬第一爲三重歟
T2217_.59.0639b22: 且如有人等者。或云。前自性圓壇謂從如來
T2217_.59.0639b23: 心地開發無盡藏故今加持世界壇。謂爲
T2217_.59.0639b24: 開發衆生心地壇故而垂應迹外現曼荼故。
T2217_.59.0639b25: 故或現佛身者受用變化二身也。韋陀梵志及
T2217_.59.0639b26: 非人身者五通神仙天龍八部等也。即等流身
T2217_.59.0639b27: 也。私云。此文重委釋前四重壇也。今大悲
T2217_.59.0639b28: 胎藏者即前平等心地。謂菩提自證徳乃至
T2217_.59.0639b29: 普門方便等法門身。即本地自證位也。現者
T2217_.59.0639c01: 現作義即畫作也。韋陀等是第四重五通神
T2217_.59.0639c02: 仙等。或現佛身者八葉中胎藏身第一重也。
T2217_.59.0639c03: 乃至者第一第二重内大眷屬也。故疏第三
| T2217_.59.0639c04: | 云 | 如先引 | 斯則加持壇自性會。本地自證位 |
T2217_.59.0639c06: 事。非謂會座有實行歟。疏第十四釋曼陀
T2217_.59.0639c07: 羅隨佛菩薩二乘八部四重分位而出畢又
T2217_.59.0639c08: 云。欲爲普利一切衆生故流傳演布。普爲
T2217_.59.0639c09: 一切未來衆生亦爲利益諸大衆會故請
| T2217_.59.0639c10: | 佛演説也 | 文 | 此文明鏡歟。又上外現曼荼者 |
T2217_.59.0639c12: 即從大悲胎藏者。大悲胎藏者一切智性如
T2217_.59.0639c13: 來種子。故下文云。大悲曼荼羅一切種子之
| T2217_.59.0639c14: | 所出生 | 文 | 一切種子者一切智性自證法門 |
T2217_.59.0639c16: 歟。委言之。胎藏種子爲因智門五義爲縁
T2217_.59.0639c17: 生四重圓壇也。故經具縁品云。修眞言行
| T2217_.59.0639c18: | 大悲胎藏生大曼荼羅王 | 文 | 疏第六云。法界 |
| T2217_.59.0639c20: | 門善巧圖作悲生曼荼 | 文 | 經約衆生説因 |
T2217_.59.0639c22: 互顯因縁具足。大論因是識大。一切智性故。
T2217_.59.0639c23: 縁即五大。智門五字故。細談互具六大無
T2217_.59.0639c24: 障無礙也。一切智性者經彼得一切智智自
T2217_.59.0639c25: 證位也。即是如實知自心。故疏上釋云。所
| T2217_.59.0639c26: | 謂衆生自心品即是一切智智 | 文 | 今云平等心 |
T2217_.59.0639c28: 現韋陀梵志形者。抄云。韋陀此云明。即外道
T2217_.59.0639c29: 四明也。聲因醫内等。梵志者。梵者淨也謂
T2217_.59.0640a01: 以淨行爲志名爲梵志。形即身形。謂從曼
T2217_.59.0640a02: 荼羅 四重内現此梵志之身爲説瞿曇仙
T2217_.59.0640a03: 等眞言。瞿曇梵語。具足應云喬答摩。此曰
| T2217_.59.0640a04: | 炙種 | 文 | 准此釋。所現身加持世界知識也。今 |
T2217_.59.0640a06: 各眞言。普通眞言藏品等所説。末代衆生傳
T2217_.59.0640a07: 持彼所説而行。依彼行同本尊故云精勤
T2217_.59.0640a08: 不久等也。或久或近准知矣。久近頓證漸次
T2217_.59.0640a09: 二類歟。或依宿縁有無有久近歟
T2217_.59.0640a10: 更轉方便等者。前云即是普入。今何云更轉
T2217_.59.0640a11: 方便耶。私案。機有四類。或修一門得一門
T2217_.59.0640a12: 果畢更轉入普門也。或依一門行得一門
T2217_.59.0640a13: 果即得普果故。或解一門即普門而行故。
T2217_.59.0640a14: 或行普因得普果故。故知。前後約機不同
T2217_.59.0640a15: 歟。或又前一門修行人不入餘一門直入
T2217_.59.0640a16: 普果故云即。非不轉歟。或今文又悟仙身
T2217_.59.0640a17: 即大日故云轉。非轉捨歟。故疏下釋云。行
T2217_.59.0640a18: 者如是解時觀毘盧遮那與鬼畜等其心平
T2217_.59.0640a19: 等無勝劣之相。彼從一門而入皆見心王
| T2217_.59.0640a20: | 文 | 故無相違矣。又智證大師抄云。阿闍梨云。 |
T2217_.59.0640a22: 者尚不可轉仙身。何故言轉。答。約佛智
T2217_.59.0640a23: 元無別。隨人機有差別。若不隨人機故
T2217_.59.0640a24: 者如天台山決答中具四教四土耶。答。前
T2217_.59.0640a25: 者未説之時約機情也。今至此經説仙人
T2217_.59.0640a26: 即大日尊時除大日外更無仙身。故非如
| T2217_.59.0640a27: | 天台山答具四教也 | 文 | 此又同下疏釋矣 |
| T2217_.59.0640a28: | 隨類形聲等者。形者仙身 | 乃至 | 非人身也。聲者 |
T2217_.59.0640b01: 無非毒鼓因縁者。抄云。涅槃經如來性品云。
T2217_.59.0640b02: 譬如有人以雜毒藥用塗大鼓於衆人中
T2217_.59.0640b03: 繋之發聲雖無心欲聞聞之皆死唯除一
T2217_.59.0640b04: 人不横死者。鼓合涅槃。死喩滅惑。不横
T2217_.59.0640b05: 死者喩一闡提。此況曼陀羅所現之身所説
T2217_.59.0640b06: 之乘。雖四重差別無量若隨此趣入者無
T2217_.59.0640b07: 不能滅惑無不能至涅槃故以相況耳
| T2217_.59.0640b08: | 文 | 私案。種種乘雖異。諸乘融會皆開心實 |
T2217_.59.0640b10: 也。故疏第七云。就此經宗則。五種三昧皆
T2217_.59.0640b11: 是開心實相門。不同餘教以心性之旨未
| T2217_.59.0640b12: | 明故不相融會也 | 略抄 | 又第六云 |
T2217_.59.0640b14: 同一味之所以也。謂所化一切衆生色心實
T2217_.59.0640b15: 相從本際以來常是毘盧遮那平等智身故。
T2217_.59.0640b16: 以應之能化無量乘
字眞金之智體心王| T2217_.59.0640b17: | 大海之一味也 | 云云 | 私案。皆同一味之義不 |
T2217_.59.0640b19: 重曼陀羅所示種種類形皆是一種法門身。
| T2217_.59.0640b20: | 是故悉名爲佛 | 文 | 又云。了知種種三昧道同 |
| T2217_.59.0640b21: | 歸一體。皆是佛乘 | 文 | 法門身者即字門也。 |
T2217_.59.0640b23: 發衆生本心曼荼。然今釋果地曼荼義故。
T2217_.59.0640b24: 會彼此相違故。云衆生色心實相如來平等
T2217_.59.0640b25: 智身也。色者色蘊心者四蘊。是衆生有漏五
T2217_.59.0640b26: 蘊也。智者識大身者五大。即諸佛無漏六大
T2217_.59.0640b27: 也。現覺諸法本初不生故。衆生五蘊即六大
T2217_.59.0640b28: 法身體。色蘊即五大四蘊即識大。故疏第六
T2217_.59.0640b29: 釋菩提實義云。謂覺自心從本以來不生
| T2217_.59.0640c01: | 即是成佛。而實無覺無成也 | 文 | 妙感妙應不 |
字門。良有以哉T2217_.59.0640c03: 佛從平等心地等者。私案。佛已開發曼荼是
T2217_.59.0640c04: 自性會圓壇今經説會。衆生心地壇所發起
T2217_.59.0640c05: 曼荼。具縁品所説未來弘通之壇也。妙感衆
T2217_.59.0640c06: 生心地。妙應諸佛心地。所生方便諸佛衆生
T2217_.59.0640c07: 所開發四重圓壇也。諸佛曼荼應縁衆生心
T2217_.59.0640c08: 地感因。因及縁所生果皆
字門故云皆同T2217_.59.0640c09: 一味也。問。疏第二十云。若如來但住自證
T2217_.59.0640c10: 之法則不能度人○故漸次流出漸入第
T2217_.59.0640c11: 一院次至第二院次至第三院。雖作如此
T2217_.59.0640c12: 流出。亦不離普門之身。其八部之衆皆是普
T2217_.59.0640c13: 現色身之境界也。若就情機而説則三壇從
T2217_.59.0640c14: 深至淺。乃至世天眞言義淺。但是應身方便
T2217_.59.0640c15: 未究竟也。若開實性即世天眞言與大日
T2217_.59.0640c16: 如來何相異耶。從如來則從深至淺從内
T2217_.59.0640c17: 漸外而成三重壇。從衆生則從淺至深從
| T2217_.59.0640c18: | 外漸内而成三重壇也 | 文 | 此釋心於法然曼 |
T2217_.59.0640c20: 果。若爾何云開發諸佛壇已還令開發衆
T2217_.59.0640c21: 生圓耶。答。彼釋於法然曼荼或有如來果
T2217_.59.0640c22: 地説之從本垂迹。或有行者因中説之從
T2217_.59.0640c23: 因至果。以行者所修善寄曼荼羅而攝三
T2217_.59.0640c24: 重分位也。今意諸佛既修顯更令衆生開發
T2217_.59.0640c25: 故。彼此意殊歟。問。前云衆生色心即如來智
T2217_.59.0640c26: 身。何云諸佛衆生曼荼向上向下殊耶。又諸
T2217_.59.0640c27: 佛壇無從因至果義衆生圓無從果向因義
T2217_.59.0640c28: 耶。答。疏第二十云。若就未成果時觀之。
T2217_.59.0640c29: 此則差次淺深。今以如來平等惠觀從因至
| T2217_.59.0641a01: | 果但是如來一身一智行耳 | 文 | 准此釋。從因 |
T2217_.59.0641a03: 歟。准衆生又約本覺門可有從果向因義
T2217_.59.0641a04: 歟。問。疏第三云。若自本垂迹則從中壹一
T2217_.59.0641a05: 一門各流出第一重種種門從第一重一一
T2217_.59.0641a06: 門各流出第二重種種門從第二重一一
T2217_.59.0641a07: 門各流出第三重種種門。若行因至果則
T2217_.59.0641a08: 第三重之所引攝成就能通第二重第二重
T2217_.59.0641a09: 之所引攝成就能通第一重。第一重之所
| T2217_.59.0641a10: | 引攝成就能見中胎藏 | 文 | 此又行因至果唯 |
T2217_.59.0641a12: 答。彼又如來住自證法無衆生蒙益故從
T2217_.59.0641a13: 自證位現四重壇也。於彼壇爲顯果徳無
T2217_.59.0641a14: 礙且作上下二門也。行因至果全非實行
T2217_.59.0641a15: 引入義。若實行第三重依引攝可進第三
T2217_.59.0641a16: 重。何入第二重耶。故知。且反從本垂迹第
T2217_.59.0641a17: 三重聖衆假互引攝入第二重也。第二第一
T2217_.59.0641a18: 等又爾也。問。若爾果地圓壇無實類耶。若
T2217_.59.0641a19: 云無者何云輪圓具足耶。若云有者大師釋
| T2217_.59.0641a20: | 云。皆是從果向因之人非從因至果之人 | 文 |
T2217_.59.0641a22: 邊六道四生皆到於實際人。故若依十界相
T2217_.59.0641a23: 無。約遍計分別邊長夜受苦人故。故大師釋
| T2217_.59.0641a24: | 云。迷悟在己無執而到 | 文 | 迷悟不同唯所執 |
| T2217_.59.0641a26: | 法身 | 云云 | 非挫所執耶。答。既云迷情依他 |
T2217_.59.0641a28: 衆生平等心地者。衆生八辨肉團生大曼陀
T2217_.59.0641a29: 羅王故云地。所生四重一切智智形聲同一
T2217_.59.0641b01: 味故云平等。平等之心地故云平等心地
T2217_.59.0641b02: 也。故先徳釋云。恒沙之性徳具一心本源。曼
| T2217_.59.0641b03: | 荼莊嚴在八辨肉團 | 云云 |
T2217_.59.0641b05: 故云大悲胎藏曼陀羅。今明能生五大故云
T2217_.59.0641b06: 祕密方便也。或云。大悲胎藏者所生圓壇。祕
T2217_.59.0641b07: 密方便者能生因縁也。文點云。爲欲發起
| T2217_.59.0641b08: | 大悲胎藏祕密方便故 | 云云 | 私云。大悲胎藏 |
T2217_.59.0641b10: 祕密方便一切智門五義即縁也。意云。爲欲
| T2217_.59.0641b11: | 發悲藏種子之祕密方便五義之故 | 爲言 | 或 |
| T2217_.59.0641b12: | 又爲欲發起胎藏種子 | 因 | 之五義方便 | 縁 | 故 |
| T2217_.59.0641b13: | 爲言 | 種顯果待縁。故四重圓壇爲果也。又 |
T2217_.59.0641b15: 爲利生本故云大悲也。祕密方便者加持
T2217_.59.0641b16: 圓壇。外迹故云方便。異顯乘故云祕密矣。
T2217_.59.0641b17: 所謂内證圓壇於一切智地建立一種法門
T2217_.59.0641b18: 身也。外迹圓壇住神力加持建立三重曼
T2217_.59.0641b19: 陀羅種種類形也。疏第六云。三重曼荼羅
T2217_.59.0641b20: 所示種種類形皆是如來一種法門身。是故
| T2217_.59.0641b21: | 悉名爲佛 | 文 | 内證外用雖異。皆是六大所生。 |
| T2217_.59.0641b23: | 故説五喩也 | 爲言 |
T2217_.59.0641b25: 次第亂脱可讀之歟。但空初擧者依正二報
T2217_.59.0641b26: 五輪影略互顯歟。依擧空正擧四大也。故
T2217_.59.0641b27: 第五卷云。眞言者圓壇先置於自體。自足而
T2217_.59.0641b28: 至臍成大金剛輪。從此而至心當思惟水
| T2217_.59.0641b29: | 輪。水輪上火輪。火輪上風輪 | 文即身義云。圓壇 空金剛輪地也 |
T2217_.59.0641c02: 中。東南北西次第也。今經次第同彼次第
T2217_.59.0641c03: 也。下文五字次第如常。具縁品云。我覺本
T2217_.59.0641c04: 不生等頌次第也。故知。三次第今經出。凡厥
T2217_.59.0641c05: 六大無礙常瑜伽故。列次第無一准。例如
T2217_.59.0641c06: 眞門雜亂住矣
T2217_.59.0641c07: 如此即是毘婆沙義者。所牒經中以一切智
T2217_.59.0641c08: 智類虚空。何指彼云毘婆沙義耶。私案。可
T2217_.59.0641c09: 讀文點。如此即是毘婆沙義虚空無過無
| T2217_.59.0641c10: | 徳。今如來等 | 云云 |
T2217_.59.0641c12: 倶舍論中云虚空無爲。故知。虚空有過徳二
T2217_.59.0641c13: 義。何云無過無徳耶答。婆沙云空者無爲。
| T2217_.59.0641c14: | 空界者有爲 | 文 | 准此文者。今虚空者空界色 |
| T2217_.59.0641c15: | 歟。故經云虚空界 | 文 | 非虚空無爲歟。但起 |
T2217_.59.0641c17: 此中相況有三義等者。指事云。虚空有三義
| T2217_.59.0641c18: | 文釋此三句自有二番文 | 云云 | 私云。三義者 |
T2217_.59.0641c20: 句者離一切分別無分別無無分別文。此三句
T2217_.59.0641c21: 即三義故。或云。疏三義歟。疏云有三義故。
T2217_.59.0641c22: 或經三句疏三義同歟。故疏言此中相況有
T2217_.59.0641c23: 三義故。三義逆次配之。離一切分別者離
T2217_.59.0641c24: 妄執分別故云無分別。經無分別者離分別
T2217_.59.0641c25: 度量故無邊際義也。無無分別者離細分別
T2217_.59.0641c26: 故畢竟淨義也。或又經簡略故擧無分別一
T2217_.59.0641c27: 義疏廣博故顯餘義歟。二番文者虚空有
T2217_.59.0641c28: 二重釋故。或云。前約實智釋後約權智解
T2217_.59.0641c29: 也。私云。上約分喩也。謂虚空無過無徳佛
T2217_.59.0642a01: 智離過成徳故。下釋約全喩也。謂虚空佛智
T2217_.59.0642a02: 同具離相成辨二義故。又義。前空界後大虚
T2217_.59.0642a03: 故
T2217_.59.0642a04: 所以重言等者。抄云。應長聲讀之應云劫
T2217_.59.0642a05: 跛劫跛夜帝。劫跛者分別也。夜帝之言即是
T2217_.59.0642a06: 更義。謂分別之上更生分別也。此即於麁
T2217_.59.0642a07: 分別上更生細分別。是以疏引例云。如尋
| T2217_.59.0642a08: | 伺等 | 文 | 私云。釋意劫跛者經離一切分別之 |
T2217_.59.0642a10: 別之分別也。即細分別也。如次配尋伺矣。
T2217_.59.0642a11: 意云。於虚空離青黄等麁分別云離分別。
T2217_.59.0642a12: 遣質礙無質礙等細分別云無分別。遣能
| T2217_.59.0642a13: | 遣空病云無無分別也 | 爲言 | 離與無云空病 |
T2217_.59.0642a15: 一切句是總擧也。分別梵云劫跛。是麁分
T2217_.59.0642a16: 別。無分別梵云劫跛夜帝。此細分別。疏云。
T2217_.59.0642a17: 無妄執分別故無分別亦無也。故今以分
| T2217_.59.0642a18: | 別與無分別爲所斥也 | 文。般若抄云。梵劫跛是 分別心也。次劫跛夜 |
| T2217_.59.0642a19: | 帝者此無 分別也文 | 私云。此釋意夜帝者無義也。故 |
T2217_.59.0642a21: 也。第二不擧者同離一切分別故歟。然則分
T2217_.59.0642a22: 別之上更生分別義者如次釋經無分別無
T2217_.59.0642a23: 無分別文也。但細分別名無分別者望麁
T2217_.59.0642a24: 分別故。例如釋論應不應矣。意云。離一切
| T2217_.59.0642a25: | 分別故 | 總句 | 無麁分別 | 無分別也 類尋也 | 又無細分 |
| T2217_.59.0642a26: | 別 | 無無分別 喩伺也 | 也 | 爲言 | 但牒總句作別句釋者分 |
T2217_.59.0642a28: 既不爾存下是應無也
T2217_.59.0642a29: 例如尋伺等者。唯識論第七云。尋謂尋求。令
T2217_.59.0642b01: 心忽遽於意言境麁轉爲性。伺謂伺察。令
T2217_.59.0642b02: 心忽遽於意言境細轉爲性○竝用思惠
T2217_.59.0642b03: 一分爲體。於意言境不深推度及深推度
| T2217_.59.0642b04: | 麁細發言 | 文 | 淺推度麁轉云略觀深推度細 |
T2217_.59.0642b06: 爲例證。眼識意識又爾。今分別無分別者一
T2217_.59.0642b07: 聚相應法多中且擧麁細異王數例餘心所
T2217_.59.0642b08: 等歟。猶如云異生羝羊。羝羊亦雖異生其
T2217_.59.0642b09: 中最劣爲喩。故又妄執分別未必與尋伺倶
T2217_.59.0642b10: 起。尋伺非定相應法故。二禪已上無尋伺
T2217_.59.0642b11: 故。欲界煩惱心未發言時不有尋伺故。又
T2217_.59.0642b12: 今分別是妄執分別。五識非執相應識護法
T2217_.59.0642b13: 意。然今宗八識皆執相應故同安惠義歟。
T2217_.59.0642b14: 問。尋伺體類既同。可一時倶起。何略觀諦
T2217_.59.0642b15: 察別時耶。故倶舍論云。尋是麁因。伺是細
| T2217_.59.0642b16: | 因。故於一心倶有作用 | 文 | 何。答。其性既 |
T2217_.59.0642b18: 起也。故唯識論云。四中尋伺定不相應。體
| T2217_.59.0642b19: | 類是同麁細異故 | 文 | 但倶舍釋薩婆多一義歟。 |
| T2217_.59.0642b21: | 二師義。有義尋伺且五識倶 | 文 | 又云。有義尋 |
| T2217_.59.0642b22: | 伺唯意識倶 | 文 | 倶舍云。謂眼等識有二種因 |
| T2217_.59.0642b23: | 故與尋伺恒相應也 | 文 | 雖有二義唯意識 |
| T2217_.59.0642b25: | 別等七分別總十五種意不共業 | 云云 | 任意取 |
T2217_.59.0642b27: 無分別亦無無分別者。或本亦字下但有一
T2217_.59.0642b28: 無字。今本同經。上以無妄執分別故釋經
T2217_.59.0642b29: 離一切分別也。次下二句如次釋經下二
T2217_.59.0642c01: 句也。若依或本者。經望麁分別云無分
T2217_.59.0642c02: 別。釋細分別故云分別歟。或又初無字被
| T2217_.59.0642c03: | 二句讀之。古本無分別亦無也 | 文 | 智證所攬 |
T2217_.59.0642c05: 亦無也者遣細分別也
T2217_.59.0642c06: 又如虚空離種種顯形色相等者。此釋約太
T2217_.59.0642c07: 虚歟。空界色顯色所攝故。或又破執談歟。自
T2217_.59.0642c08: 宗實義於空大論顯形故。若爾太虚猶可
T2217_.59.0642c09: 有顯形矣。此中又有三義離顯形是畢竟
T2217_.59.0642c10: 淨義。合法離相。無造作是無分別義也。故法
T2217_.59.0642c11: 云無分別起作。而能含容等無邊際義。合法
T2217_.59.0642c12: 於無量度門等也
T2217_.59.0642c13: 天人阿修羅依者。問。一切智智爲十界依。何
T2217_.59.0642c14: 擧三道耶。答。天在空故表眞諦。人在地
T2217_.59.0642c15: 故表俗諦。修羅於空地自在故表非空非
T2217_.59.0642c16: 有中道也。是則一切智地一心上建立三諦
T2217_.59.0642c17: 之義也。此三諦猶如面上三目伊字三點矣。
T2217_.59.0642c18: 故天台釋云。心性不動假立中名。亡泯三
| T2217_.59.0642c19: | 千假立空稱。雖亡而存假立假號 | 文 | 今准。 |
T2217_.59.0642c21: 是假。同一種法門身即空也
T2217_.59.0642c22: 一切智地等者。且合譬者。一切智地合大
T2217_.59.0642c23: 地。大悲曼荼合百穀衆藥等。一切種子合皆
T2217_.59.0642c24: 從大地。種子即一切智地故。之所出生合而
T2217_.59.0642c25: 生。即此諸乘合根芽等。根芽等草木叢林之
T2217_.59.0642c26: 徳。諸乘又普現色身之用故。無量事業等合
T2217_.59.0642c27: 一切衆生等。法擧所作事業。譬示能作衆
T2217_.59.0642c28: 生故。於生死涅槃其心平等合而養育之
| T2217_.59.0642c29: | 乃至 | 無有勞倦。養育恩徳是涅槃也。世間勞倦 |
T2217_.59.0643a02: 憂。八風不動合深廣下二句。或合増之已下
T2217_.59.0643a03: 四句歟。世間八風者起信論云。利･衰･毀･譽
| T2217_.59.0643a04: | ･稱･譏･苦･樂 | 文 | 同疏云。財榮潤已損耗侵凌 |
T2217_.59.0643a06: 依實徳讃名稱依實過論名譏。逼迫侵形
| T2217_.59.0643a07: | 名苦心神適悦名樂 | 文 |
T2217_.59.0643a09: 智起故。上縁待者此也。煩惱是智起縁。縁又
T2217_.59.0643a10: 待煩惱起故云縁待矣。煩惱薪盡故智火
T2217_.59.0643a11: 隨滅之意。合譬中然後隨滅句矣。釋論中
T2217_.59.0643a12: 云始覺隨無此意矣
T2217_.59.0643a13: 一切智火等者。以智火合世火。聖者･異生
T2217_.59.0643a14: 合貴賤。平等有之合同用。凡聖智力漏無漏
T2217_.59.0643a15: 雖異皆有智力故云平等。遮相宗立無性
T2217_.59.0643a16: 歟。若不爾何譬貴賤同用矣。或又平等有
T2217_.59.0643a17: 之約本有智體故云火。令諸行人等約修
T2217_.59.0643a18: 生智用故譬説云照明。行人合迷惑者。令
T2217_.59.0643a19: 見合作照明。如實道合正路。餘可知矣。譬
| T2217_.59.0643a20: | 中成就者倶舍云。火能作熟業 | 文 | 二釋中今 |
T2217_.59.0643a22: 釋約自利釋智火故云我當等也。見如實
T2217_.59.0643a23: 道亦分有異生持齊等。有淨菩提心少分増
T2217_.59.0643a24: 明義故。如實知自心有十重故
T2217_.59.0643a25: 太虚澄廓等者。此下四句合法中令證涅槃
T2217_.59.0643a26: 清涼法性文。自在旋轉等二句合法中無障
T2217_.59.0643a27: 礙力歟。此中開榮増長者倶舍云。風能作長
| T2217_.59.0643a28: | 業 | 文 |
T2217_.59.0643b01: 昧者。五蓋障煩惱歟。蓋障煩惱故。又准五
T2217_.59.0643b02: 蓋障中有煩惱障。今取五中之一歟。況准
T2217_.59.0643b03: 唯識等云煩惱障能障涅槃。今又障涅槃
T2217_.59.0643b04: 故但煩惱障歟。就中譬説熱惱衆生釋專冥
T2217_.59.0643b05: 彼論此皆擾惱有情身心名煩惱障之文。又
T2217_.59.0643b06: 下文擧無明。是所知障故。又五蓋障隨一有
T2217_.59.0643b07: 所知障故。唯識論無明住地爲所知障故。
T2217_.59.0643b08: 故知。一切蓋障通五蓋總句。煩惱無明彼中
T2217_.59.0643b09: 第一第五故。又准理趣經一切蓋障及煩惱
T2217_.59.0643b10: 障文。障蓋與煩惱歟。五蓋障初地所斷。今
T2217_.59.0643b11: 如來惠風所除。煩惱中可盡一切惑歟。故
T2217_.59.0643b12: 水大中云如來智若體無煩惱。火大文云一
T2217_.59.0643b13: 切戲論煩惱。此等寧但局煩惱障耶。但於
| T2217_.59.0643b14: | 障涅槃者唯識云。理實倶能通障二果 | 文 |
T2217_.59.0643b16: 彼二障是第二劫所度少分。第三劫所度猶
T2217_.59.0643b17: 云於業煩惱解脱。況第二劫所知乎
T2217_.59.0643b18: 從高起下等者。高下合法中法界世間。多所
T2217_.59.0643b19: 饒益合利益群生。能潤草木合潤諸等持。而
T2217_.59.0643b20: 生華果合生助道法等一句。而生花合生助
T2217_.59.0643b21: 道。而生菓合成大果實也。又多所饒益合
T2217_.59.0643b22: 利益二字。以草木合群生歟。法譬綺文示
T2217_.59.0643b23: 之歟。洗諸滓穢等二句逆次合獲得清涼定
T2217_.59.0643b24: 等二句。餘可知矣。又體無煩惱至無濁三句
T2217_.59.0643b25: 初約本覺體淨義次約始覺斷障義後約
T2217_.59.0643b26: 始本無二義。如次自然智･一切智･無礙智。此
T2217_.59.0643b27: 中本性清潔者或云。火燒塵垢令同自體
T2217_.59.0643b28: 爲淨。風吹去塵穢令遠離爲淨。水不失
T2217_.59.0643b29: 其體令清淨爲淨。故知淨除言雖同其義
T2217_.59.0643c01: 是別矣。又火護摩義風辟除義水灌頂義也
| T2217_.59.0643c02: | 云云 |
T2217_.59.0643c04: 四重圓壇之義。今釋示發起曼荼羅能生
T2217_.59.0643c05: 衆縁之五字義也。下文五字者經第三卷悉
T2217_.59.0643c06: 地出現品所説五字曼陀羅等歟
T2217_.59.0643c07: 又如世間種子等者。上顯五大即五字義故
T2217_.59.0643c08: 云
字爲地等。今明此五字五大爲三句之T2217_.59.0643c09: 縁。智性因妙果究竟故。或上始覺下明五縁
T2217_.59.0643c10: 不闕之義。或又今文雙結前兩釋而示若五
T2217_.59.0643c11: 大若五字具足至果之義也。般若寺抄云。意
T2217_.59.0643c12: 以此五大縁生長如來法性身。譬如地水
T2217_.59.0643c13: 火風空爲縁世間草木及萬物得生長。故以
T2217_.59.0643c14: 此爲譬。故胎藏軌初以五大觀爲旨耳也
| T2217_.59.0643c15: | 文 | 私云。此五大者一切智門五字義即能生 |
T2217_.59.0643c17: 即是所生四曼三世間也。疏中一切智性如
T2217_.59.0643c18: 來種子者。曼陀羅能生因六大中識大。前云
T2217_.59.0643c19: 平等心地是也。故上釋云。復次以種種法界
| T2217_.59.0643c20: | 色 | 疏六云。法界色不 過五字。即縁也 | 染無垢菩提心 | 今釋一切智 性也。即因也 |
| T2217_.59.0643c21: | 成大悲曼荼羅故 | 文四重圓 壇也 | 問。疏第十四云。 |
| T2217_.59.0643c23: | 所生長 | 文 | 性種既所生。何今爲能生因耶。 |
| T2217_.59.0643c25: | 有情平等種子 | 文 | 意衆生平等心地種子依 |
| T2217_.59.0643c27: | 然故。故結云。但因縁和合而有生長 | 文 | 故疏 |
| T2217_.59.0643c29: | 名法界生種子 | 文 | 能生法界者四重法界圓 |
T2217_.59.0644a02: 字是四曼隨一也。何云能生六大耶。答。大
| T2217_.59.0644a03: | 師開題云。六字能生四曼所生 | 取意 | 又住心論 |
| T2217_.59.0644a04: | 中上擧六字･四曼畢能所無礙六丈夫 | 文 | 又 |
T2217_.59.0644a06: 大無相不二之位直名四種曼荼羅。次所生
| T2217_.59.0644a07: | 四種曼荼羅也 | 文 | 又云。能生法界體性之位 |
| T2217_.59.0644a08: | 有三密･四曼。謂等六大是也 | 文 | 今案。云 |
T2217_.59.0644a10: 伽故無能所而能所。誰爲其本。故四曼六
T2217_.59.0644a11: 大互得其名歟。又義。十住心論等六字別
T2217_.59.0644a12: 擧是爲顯六大法身不二位。六大法身能生
T2217_.59.0644a13: 四曼所生故。先徳釋四曼外立法界曼荼故
T2217_.59.0644a14: 又五種法身意歟。又義。以六字顯六大故
T2217_.59.0644a15: 云能造。非六字即能造歟。法界攝故。故
| T2217_.59.0644a16: | 大師釋五大種子云見此間火字 |  字 | 即如 |
| T2217_.59.0644a17: | 知火體爲生覺因故云種子 | 文 | 私案。今宗 |
T2217_.59.0644a19: 因云種
等爲種。名言種子之意歟。唯T2217_.59.0644a20: 識第八云。一名言習氣。謂有爲法各別親種。
T2217_.59.0644a21: 名言有二。一表義名言。即能詮義音聲差
T2217_.59.0644a22: 別。二顯境名言。即能了境心心所法。隨
| T2217_.59.0644a23: | 二名言所薫成種作有爲法各別因縁 | 文 | 准 |
T2217_.59.0644a25: 今宗有爲無爲諸法皆法然故。種子義又通
T2217_.59.0644a26: 爲無爲歟。不同相宗本有新薫皆有爲矣。
| T2217_.59.0644a27: | 故經云。生住等諸法常恒如是生 | 文 | 可思 |
T2217_.59.0644a29: 觀種子三形尊形次第轉成義。未見了因種
T2217_.59.0644b01: 耶。答。彼文何遮名言種子義。又本地自證位
T2217_.59.0644b02: 六大四曼性然故不可有轉成義。加持瑜伽
T2217_.59.0644b03: 壇隨縁無礙故論種三轉成義。斯則三身互
T2217_.59.0644b04: 具故。爲利生隨隱顯而言轉成義也。又五
T2217_.59.0644b05: 字變成五輪。假五大非實故。故知。四大六
T2217_.59.0644b06: 大能造之名言種子義顯密雖同。無常常住
T2217_.59.0644b07: 義顯密大異。勿令相濫耳。或人義云。六大
T2217_.59.0644b08: 位有四曼。青黄等大曼。方圓等三曼。
T2217_.59.0644b09: 等法曼。大日寶幢等羯磨曼也。此位四曼同
T2217_.59.0644b10: 攝於六大而爲能生。自餘心數諸尊大･三･
| T2217_.59.0644b11: | 法･羯皆屬四曼而爲所生也 | 云云 | 今謂不爾。 |
T2217_.59.0644b13: 圓等邊所生四曼也。此等能所造法顯三乘
T2217_.59.0644b14: 小乘云有爲無常一乘攝相歸性云常住。今
T2217_.59.0644b15: 宗談無盡莊嚴本具故。能造堅濕等是法爾
T2217_.59.0644b16: 法然之體。所造顯形等又性佛性然之相
T2217_.59.0644b17: 也
T2217_.59.0644b18: 獨一法界加持相者。具縁品疏云。今普現隨
T2217_.59.0644b19: 類身而悉現如來身者明本迹不思議加持
| T2217_.59.0644b20: | 不二。豈欲令獨一法界作種種形耶 | 文 | 又當 |
| T2217_.59.0644b22: | 乘 | 文 | 今准。獨一法界者唯一佛身佛乘也。加 |
T2217_.59.0644b24: 作種種乘故云爾也。金剛手以下釋問來
T2217_.59.0644b25: 由故爲問釋。以上五喩釋也
T2217_.59.0644b26: 必知將説如是法門等者。般若寺抄云。意先
T2217_.59.0644b27: 五大合生薩般若種子能成就菩提妙果。此
T2217_.59.0644b28: 會諸菩薩令生疑也。即疑云。如是生立薩
T2217_.59.0644b29: 般若種子以何爲因以何爲根以何爲究
T2217_.59.0644c01: 竟。言即佛説云。菩提爲因大悲爲根方便
| T2217_.59.0644c02: | 爲究竟 | 文 | 私云。如是法門者一切智智法門 |
T2217_.59.0644c04: 來加持相所惟忖知佛將説一切智智法
T2217_.59.0644c05: 門故自先喩顯其五喩功徳而發起大會生
T2217_.59.0644c06: 解之機也。然後問佛。如是一切智智以何
| T2217_.59.0644c07: | 爲因 | 乃至 | 云何爲究竟耶 | 爲言 |
T2217_.59.0644c09: 生解之機疑。文殊發揮同此會金剛手之惟
T2217_.59.0644c10: 忖。釋尊説實相類大日答説。動執之徒離
| T2217_.59.0644c11: | 疑網似此坐當機散疑矣 | 云云 | 或云。以金剛 |
T2217_.59.0644c13: 即時憤憤悱悱者。抄云。言憤憤悱悱者。子
| T2217_.59.0644c14: | 曰。不憤不啓不悱不發○ | 鄭曰。孔子與人言必 待其人心憤憤口悱悱 |
| T2217_.59.0644c15: | 乃後啓發 爲説之文 |
| T2217_.59.0644c17: | 道場所得妙法爲欲説此爲當授記 | 文 | 義 |
T2217_.59.0644c19: 也。爲當授記明一乘因也。又佛坐道場明
| T2217_.59.0644c20: | 顯一也。爲當授記爲破三也 | 文 |
| T2217_.59.0644c22: | 文殊發揮爲遣彌勒之疑 | 文 | 法華序品云。我 |
| T2217_.59.0644c24: | 法華經 | 文 | 如來印以實相者。又方便品云。我 |
| T2217_.59.0644c26: | 實相印 | 文 | 義疏第四云。四明爲人説實相 |
| T2217_.59.0644c28: | 也 | 文 | 私云。前序品我者文殊也。後品我釋尊 |
T2217_.59.0645a01: 譬如春陽等者。此有二義。或前例證此譬説
T2217_.59.0645a02: 也。從得離疑網句還例如文讀之。若爾今
T2217_.59.0645a03: 經譬説。依若無機人等釋今經會座有實
T2217_.59.0645a04: 行歟。答。容有之義也。非有實行。或云。有
T2217_.59.0645a05: 實行也。又義。從發起深益還例如讀之。
T2217_.59.0645a06: 即例證中譬説也。故抄云。無機即闡提五千
T2217_.59.0645a07: 之輩。雖遇靈山法華際會。由無佛種性故
| T2217_.59.0645a08: | 而不能發起深固大菩提願二利之益 | 文 | 私 |
T2217_.59.0645a10: 答三聖二聖雖異。大日･釋迦現瑞金手･彌勒
T2217_.59.0645a11: 疑問相同。文殊指名體。釋迦印演説擬大日
T2217_.59.0645a12: 印廣説也。然彼文殊答是序分也。此大日答
T2217_.59.0645a13: 即正宗也。又彼依身子問説。此依金手疑
T2217_.59.0645a14: 直説故非全同耳。凡作如此儀式是爲未
T2217_.59.0645a15: 來衆生也。故下釋云。亦爲未來弟子明
| T2217_.59.0645a16: | 此囑耳 | 文 | 春陽之始等者。抄云。禮記月令 |
T2217_.59.0645a18: 木萠動。季春之月生氣漸盛陽氣發洩。又易
T2217_.59.0645a19: 曰。天地解而雷雨作。雷雨作百果草木皆甲
T2217_.59.0645a20: 坼。雷風者陰陽相勃出聲之謂也。穀梁傳云。
T2217_.59.0645a21: 陰陽相薄感而爲雷。風者氣也。又雷即風
T2217_.59.0645a22: 也。積風成雷。鼓動者易曰。雷以鼓之。風以
T2217_.59.0645a23: 動之。雨以潤之。莩者苞中白皮。殼即甲也。
| T2217_.59.0645a24: | 此上皆喩動執之徒得離疑網 | 略抄 |
T2217_.59.0645a26: 御本記云
T2217_.59.0645a27: 建治元年五月比。於高野山傳法院。以傳
T2217_.59.0645a28: 法會談義之次草畢。同七月比。於醍醐寺
T2217_.59.0645a29: 中性院。託他人令清書畢自拭老眼加
T2217_.59.0645b01: 點畢。若九牛一毛合佛意者。願以彼功
T2217_.59.0645b02: 徳爲九品往生因矣。披覽人必可令訪
T2217_.59.0645b03: 菩提矣
| T2217_.59.0645b04: | 金剛佛子頼瑜 | 生年五十歳 |
T2217_.59.0645b06:
T2217_.59.0645b07:
T2217_.59.0645b08: 疏卷第一之六
T2217_.59.0645b09: 預測如來等者。或云。金剛手見瑞相之條末
T2217_.59.0645b10: 而悟内證之宗本故云測加持深意也。故
T2217_.59.0645b11: 云善哉。又能下金剛手以五喩顯一切智
T2217_.59.0645b12: 功徳而作大會生解因縁。即測聖心不失
| T2217_.59.0645b13: | 機會。又云善哉也 | 云云 | 私云。仰測下二句如 |
T2217_.59.0645b15: 可讀也。又義。今文次歎宗本條･末也。謂
T2217_.59.0645b16: 實智宗本是加持深意故。權智瑞相即生解因
T2217_.59.0645b17: 縁故。例如法華藥草喩品善哉善哉文釋歎
T2217_.59.0645b18: 權實二智矣。依此意。預測二字貫又能已下
T2217_.59.0645b19: 文讀之。仰測又爾也。二義中前義爲勝。上
T2217_.59.0645b20: 既明見末悟本之義畢。次金剛手説五喩
T2217_.59.0645b21: 爲生解因縁。然後如來云善哉善哉。豈漏
T2217_.59.0645b22: 五喩義耶。故上釋云。金剛手觀知獨一法
| T2217_.59.0645b23: | 界加持之相 | 測加持深 意義也 | 先喩其功徳 | 五喩功 徳也 | 發 |
| T2217_.59.0645b24: | 起大會生解之機矣 | 作生解因 縁義也 | 文理倶得故 |
T2217_.59.0645b26: 我觀一切等者。此下釋第三善哉也。三句
T2217_.59.0645b27: 同攝一切祕深事故復歎也。一切天人等
T2217_.59.0645b28: 者外金剛部八部等。淺行諸菩薩者第二重
T2217_.59.0645b29: 諸菩薩等也。金剛手是第一重聖衆也。若
T2217_.59.0645c01: 依深祕門四重聖衆雖無優劣。若依淺略
T2217_.59.0645c02: 門四重圓壇非無淺深。仍望第一重而第
T2217_.59.0645c03: 二重云淺行也。又義。指加持世界實行人
T2217_.59.0645c04: 歟。然前義爲善。加持世界人既非會座衆。
T2217_.59.0645c05: 何云無能發問矣。問。守護經第一云爾時法
T2217_.59.0645c06: 自在王菩薩而白佛言。彼一切智諸佛境界
T2217_.59.0645c07: 三昧以何法而爲其因復以何法而爲根
| T2217_.59.0645c08: | 本云何修行云何究竟 | 略抄 | 此中根本修行第 |
T2217_.59.0645c10: 問。若爾何云無能發問者耶。答。彼經説文大
T2217_.59.0645c11: 旨同今經。可謂同本異譯。設雖通餘菩薩
T2217_.59.0645c12: 發問。爲歎金剛手且作此釋何失。金剛手
T2217_.59.0645c13: 功徳倍増者。實雖久已通達。爲未來流布
T2217_.59.0645c14: 准常説法得益之義示現此相歟
T2217_.59.0645c15: 復明於所受法等者。此下釋經汝當等文也。
T2217_.59.0645c16: 謂於今經文有二意。初釋意諦聽作意者
T2217_.59.0645c17: 顯令金剛手於受法無漏失也。亦爲以下
T2217_.59.0645c18: 釋意眞言教自受法樂説故。法界宮無當機
T2217_.59.0645c19: 故。大日如來爲令金剛手諦聽作意爲未來
| T2217_.59.0645c20: | 衆生流布此教殊明此囑也 | 爲言 | 諦聽作 |
T2217_.59.0645c22: 當等釋也。意依善哉加持故功徳倍増。又
T2217_.59.0645c23: 依此加持故受法無漏失也
T2217_.59.0645c24: 亦爲未來弟子者。或云。自性會中未來入故
T2217_.59.0645c25: 云未來弟子也。私云。今經雖三世常恒説
T2217_.59.0645c26: 且約傳法聖者流傳云未來歟。故經云我
T2217_.59.0645c27: 當來世時等矣
T2217_.59.0645c28: 深心受法之儀式也者。抄云。深心曰諦囑
T2217_.59.0645c29: 耳曰聽。聽音察理名善作意矣。此意以
T2217_.59.0646a01: 今文爲亦爲已下一釋也私云。今此句上
T2217_.59.0646a02: 兩釋總結也。復明於所受法等約金剛手釋
T2217_.59.0646a03: 諦聽作意義。亦爲以下約未來衆生釋
T2217_.59.0646a04: 諦聽作意義也。此等皆深心受法之儀式故
T2217_.59.0646a05: 云爾也
T2217_.59.0646a06: 故釋論云等者。智論第一云。復次如是義者。
T2217_.59.0646a07: 若人心善直信是人可聽法。若無是相則不
| T2217_.59.0646a08: | 解。如所説偈。 | 聽者但 觀異本 | 如渇飮一心入於語 |
T2217_.59.0646a10: ＊矣。私云。作意是驚覺義。信是心淨義。唯善
T2217_.59.0646a11: 遍行雖異受法聽法義同故引證矣。或深心
T2217_.59.0646a12: 義通作意及信歟。抄云。疏得深信力者謂深
T2217_.59.0646a13: 心淨信。此信有力得離疑惑＊矣
T2217_.59.0646a14: 無盡意經等者。抄云。疏指無盡意經未見
T2217_.59.0646a15: 其文。如智度論云。有人若聞若受阿字印
| T2217_.59.0646a16: | 教時當得二十種功徳 | 抄具出二十 種徳撿可見 | 疏第十 |
T2217_.59.0646a18: 爲執金剛除一切塵垢及修行眞言行諸
T2217_.59.0646a19: 菩薩等法要未具不得疾成無上菩提今
T2217_.59.0646a20: 復以滿足前義令法要圓滿。若不知解此
T2217_.59.0646a21: 則前法皆未周悉。以此因縁勸令諦持也。
T2217_.59.0646a22: 如此二十種因縁當廣説＊矣
T2217_.59.0646a23: 金剛手菩提心爲因等者。守護經第一云。善
T2217_.59.0646a24: 男子。此深三昧以菩提心而爲其因。以大
T2217_.59.0646a25: 慈悲而爲其根本。方便修習無上菩提以
T2217_.59.0646a26: 爲究竟＊矣
T2217_.59.0646a27: 藉四大衆縁故得生根者。今三句配立故種･
T2217_.59.0646a28: 根･果次第也。若對十心芽･莖･枝･葉･敷花皆
T2217_.59.0646a29: 根攝。三心十心開合異故。芽莖等對果實
T2217_.59.0646b01: 有根義故。問。若爾四大縁三句中何攝耶。
T2217_.59.0646b02: 答。或大悲攝。故下釋云大悲地界等。根是萬
T2217_.59.0646b03: 行大悲爲縁生萬行故。又義。種子四大因
T2217_.59.0646b04: 縁雖異皆能生故因句攝
T2217_.59.0646b05: 然以中智觀之等者。智論第五云。不生不滅
T2217_.59.0646b06: 不斷不常不一不異不去不來因縁生法滅
T2217_.59.0646b07: 諸戲論＊矣。嘉祥大乘玄第二云。因縁即八
T2217_.59.0646b08: 不。八不即是因縁＊矣。又云。説因縁相所謂
T2217_.59.0646b09: 不生不滅也＊矣。准此釋。今不生不滅因果
T2217_.59.0646b10: 義成者八不因縁也。生滅斷常戲論之相是
T2217_.59.0646b11: 彼八迷戲論也。今中智觀者彼智度所説八
T2217_.59.0646b12: 不中道觀也。以彼中道觀離八迷類顯今
T2217_.59.0646b13: 行者觀心實相出人法戲論也。叉准菩提
T2217_.59.0646b14: 心論中眞言機云上智顯教大乘智云中智
T2217_.59.0646b15: 歟。以顯中智觀爲譬顯密乘智觀也。兩本
T2217_.59.0646b16: 義釋不生不滅下有非不生非不滅之六字
T2217_.59.0646b17: 也
T2217_.59.0646b18: 於内證所行得深信力等者。疏第三釋信諸
T2217_.59.0646b19: 佛菩薩文云。又此行者於衆縁事相皆以
T2217_.59.0646b20: 諦信行之。以此深心淨心離疑惑故漸得
T2217_.59.0646b21: 法驗現前。復由法驗現前故信解轉増不可
T2217_.59.0646b22: 阻壞＊矣私云。准此文。深信信解似約一人
T2217_.59.0646b23: 初後歟。但至下釋。以今文同深信矣。又下
T2217_.59.0646b24: 釋有大信解勤勇深信文云。此信解梵音阿
T2217_.59.0646b25: 毘因底。謂明見是理心無疑慮○下云深
T2217_.59.0646b26: 信者。此信梵音捨攞駄。是依事依人之信。
T2217_.59.0646b27: ○與上文信諸佛菩薩義同。○若人聞説
T2217_.59.0646b28: 如上不思議法界。以宿殖善本神情明利故
T2217_.59.0646b29: 即能忍受其言知衆生心中決有此理。名
T2217_.59.0646c01: 爲信解。又先世已曾親近善知識故。於三
T2217_.59.0646c02: 寶縁深雖不可比量籌度處即能懸信故
T2217_.59.0646c03: 曰深信＊矣。或云。信解常途信也。深信今教
T2217_.59.0646c04: 信也。報恩院僧正仰云。深信者但信也。信解
T2217_.59.0646c05: 者具領解信也。二倶雖今教信深信勝
T2217_.59.0646c06: 歟。今教以信爲本故。故第三上釋云。謂此
T2217_.59.0646c07: 宗初入法門時意尤淺近難識。且三乘實相
T2217_.59.0646c08: 無不離於文字。而眞言者要須口誦梵文
T2217_.59.0646c09: 心亦觀之。或屈申身分支節猶如戲弄。或
T2217_.59.0646c10: 修三昧。乃觀女人之像忿怒等形。或以水
T2217_.59.0646c11: 灌頂。或造火壇。若欲以心識籌量則加持
T2217_.59.0646c12: 之迹又不可見。自非具深信者安得不
T2217_.59.0646c13: 疑慮耶。又此行者於此衆縁事相皆以
T2217_.59.0646c14: 諦信行之＊矣。又木幡上人義云。深信･信解
T2217_.59.0646c15: 如次利鈍二人。猶如立解二分機。信即悟
T2217_.59.0646c16: 法故云深信。信而解故云信解矣
T2217_.59.0646c17: 離業<#0646_14/>壽生成就眞性生者。抄云。謂離如是
T2217_.59.0646c18: 業＊壽生故而得眞實菩提性生＊矣。又疏上
T2217_.59.0646c19: 釋云。一切蘊阿頼耶業壽種子皆悉焚滅得
T2217_.59.0646c20: 至虚空無垢菩提心＊矣。准此釋眞性生者
T2217_.59.0646c21: 菩提心生即因句也。萬行功徳如次根･究竟
T2217_.59.0646c22: 二句歟。或萬行即功徳也。菩提心直生大悲
T2217_.59.0646c23: 萬行故。從此増長釋同第二劫漸次滋長文
| T2217_.59.0646c24: | 故。又義。於内證 | 乃至 | 堅固不動菩提心句。深 |
T2217_.59.0646c26: 提心種生大悲根也。萬行等二句從悲根
T2217_.59.0646c27: 生萬行芽莖等義也。或又堅固不動本有菩
T2217_.59.0646c28: 提心。眞性生修生菩提心也。又義。得深信力
T2217_.59.0646c29: 者生死中諦信也。眞性生菩提心爲因也
T2217_.59.0647a01: 若望生死中等者。或云。地前三劫分位皆
| T2217_.59.0647a02: | 云生死所殖善根也。疏第二云。此心 | 極無自 性心 |
| T2217_.59.0647a03: | 望前二劫 | 住心論云 他縁一道 | 猶如蓮華盛敷。若望後 |
| T2217_.59.0647a04: | 二心。 | 論云根 究竟 | 即是果復成種＊矣。又住心論云。 |
T2217_.59.0647a06: ＊矣。准此等釋。一道心已前可云生死善
T2217_.59.0647a07: 歟。私云。今住心品意以十地盡修行次位。
T2217_.59.0647a08: 謂以十信三賢行攝十地不立地前位故
T2217_.59.0647a09: 云信解行地。信十信。解三賢解行。行十地萬
T2217_.59.0647a10: 行也。故未發淨菩提心前皆薄地凡夫故
T2217_.59.0647a11: 云生死中。我等未發菩提心前隨分修三
T2217_.59.0647a12: 密行凝五相觀故指彼云生死所殖善。故
T2217_.59.0647a13: 五祕密經云。纔見曼荼羅能須臾項淨信以
T2217_.59.0647a14: 歡喜心瞻覩故。則於阿頼耶識中種金剛
T2217_.59.0647a15: 界種子＊矣。以須臾淨信殖金界種故。指
T2217_.59.0647a16: 此等云生死所殖善也。次下釋云。四威儀
T2217_.59.0647a17: 之中作意修習現生證得初地＊矣。四威儀
T2217_.59.0647a18: 修習今如説而行等也。證得初地即菩提心
T2217_.59.0647a19: 爲因也。又三摩地軌云。晝夜四時精進修現
T2217_.59.0647a20: 世證得歡喜地＊矣。今經供養行修行從是
T2217_.59.0647a21: 初發心即此意矣。今教意機根雖萬差。不
T2217_.59.0647a22: 過一生二生二類。然即身成菩提以現世
T2217_.59.0647a23: 證得歡喜地文證之。若地前存位不可云
T2217_.59.0647a24: 即身。三賢又菩薩位故。故知若一生若二生
T2217_.59.0647a25: 從薄地凡夫或至佛果或至初地。初心凡
T2217_.59.0647a26: 夫此生證悟判文無異論者歟。爰知。初地已
T2217_.59.0647a27: 前生死中者具縛地也。晝夜四時精進修豈
T2217_.59.0647a28: 非具縛行耶。問。今宗又立地前次位明文
T2217_.59.0647a29: 雲披。疏中四十二地階次不同＊矣。禪要問
T2217_.59.0647b01: 法身讃等儀軌本經等亦立地前位。今疏十
T2217_.59.0647b02: 六重深行三劫六無畏等豈非地前位＊耶。
T2217_.59.0647b03: 答。凡地前立位是鈍機難解故且順常途
T2217_.59.0647b04: 擬宜外迹而爲令人知開説功徳品數。例
T2217_.59.0647b05: 如天台云法在一心説必次第也。依之疏
T2217_.59.0647b06: 第三云。若觀前人未有深解之機。則順常
T2217_.59.0647b07: 途隨文爲釋。若已利根智惠。則當演暢深
T2217_.59.0647b08: 密而教授之＊矣。禪要地前三賢得除蓋障
T2217_.59.0647b09: 者今初地三昧順如常開三賢也。法身讃又
T2217_.59.0647b10: 以初地金薩開説也。凡今教意薄地晝夜四
T2217_.59.0647b11: 時行功積觀行圓滿頓斷三妄得初地淨菩
T2217_.59.0647b12: 提心也。故大師釋云。頓越三妄入心眞
T2217_.59.0647b13: ＊矣。＊心眞者眞淨菩提心也。既云頓＊越三
T2217_.59.0647b14: 妄。不可有地前斷惑義也。若爾實修實證
T2217_.59.0647b15: 時初地頓斷頓證故無過。問三劫六無畏二
T2217_.59.0647b16: 障惑斷證二空理。何無地前斷＊惑義＊耶。
T2217_.59.0647b17: 頓＊越三妄約一類頓機。漸機豈非地前斷
T2217_.59.0647b18: 惑＊耶。答。今教意有利鈍故。地前凡夫
T2217_.59.0647b19: 位三密行雖有遲速。入初地時不問利
T2217_.59.0647b20: 鈍。皆三妄頓斷得淨菩提心也。三劫二障
T2217_.59.0647b21: 漸斷是如常時分義。今以初地所證功徳
T2217_.59.0647b22: 寄彼而顯云三劫瑜祇行也。六無畏中以
T2217_.59.0647b23: 無我無畏同不生愛慢等。實非眞實行
T2217_.59.0647b24: 者斷愛慢。不生愛著故云爾也。猶如不
T2217_.59.0647b25: 淨觀治貪矣。今宗又非無頓漸機。彼皆
T2217_.59.0647b26: 於初地已上十六生論之。依之大師釋於
T2217_.59.0647b27: 十六大生示頓漸利鈍異。疏第六卷中從
T2217_.59.0647b28: 開發淨菩提心入菩薩位至中胎藏出頓
T2217_.59.0647b29: 漸超三類。故知地前開次位順如常教道
T2217_.59.0647c01: 施設。地上是頓漸實證位也。依之疏第二
T2217_.59.0647c02: 卷釋初地云。從此無有待對＊矣。地前行
T2217_.59.0647c03: 皆寄如常説。初地已上正眞言次位故作
T2217_.59.0647c04: 此釋也。故第三云。離垢地以去於自地觀
T2217_.59.0647c05: 心中修漫荼羅行矣。離垢初地。虚空無
T2217_.59.0647c06: 垢位。眞言實行次位故云自地也。上釋云。
T2217_.59.0647c07: 則雖十地菩薩尚非其境界。況餘生死中
T2217_.59.0647c08: 人＊矣。此乃擧眞言修生行者凡聖也。又
T2217_.59.0647c09: 第七云。如來知見一切衆生法爾成就不如
| T2217_.59.0647c10: | 實覺故名生死中人 | 略抄 | 我等眞言體相雖 |
| T2217_.59.0647c12: | 生死人也 | 爲言 | 然隨分非無三密五相觀行 |
T2217_.59.0647c14: 也。知識詞勤修方便是也。漸見前相者初
T2217_.59.0647c15: 地菩提心也。知識語云而開發之是也。修
T2217_.59.0647c16: 勝加行者知識詞周給一國等歟。然望根究
| T2217_.59.0647c17: | 竟云前相也。 | 文永十二年五月上旬於 傳法院大會予始成此義 | 或以覩佛 |
T2217_.59.0647c19: 相歟。如唯識論中云。道火前相故亦名燸。
T2217_.59.0647c20: 可讀文點。施切不已漸見前相也。菩
| T2217_.59.0647c21: | 提心論云。若纔見者即名見眞勝義諦 | 文 | 此 |
T2217_.59.0647c23: 離疑惑心是白淨信心義也。堪能下擧根句
T2217_.59.0647c24: 顯因勝能也問。諦信豈非白淨信心＊耶。
T2217_.59.0647c25: 答。諦信薄地凡夫須臾淨信也非淨菩提心
T2217_.59.0647c26: 也。故疏第三云。又行者於衆縁事相皆以
T2217_.59.0647c27: 諦信行之。若勤苦多時未蒙現益。爾時自
| T2217_.59.0647c28: | 思惟○惑障重故 | 文 | 初地淨信無現益耶又。 |
T2217_.59.0648a02: 前義爾時以下文釋成見前相之意也
T2217_.59.0648a03: 譬如有人等者。謂以涅槃經貧女伏藏譬爲
T2217_.59.0648a04: 今經菩提心之譬歟。故涅槃經第八云。善
T2217_.59.0648a05: 男子。如貧女人舍内多有眞金之藏。家人
T2217_.59.0648a06: 大小無有知者。時有異人善知方便語
T2217_.59.0648a07: 貧女人。我今雇汝。汝可爲我芸除草穢。女
T2217_.59.0648a08: 人答言。我今不能。汝若能示我子金藏。然
T2217_.59.0648a09: 後乃當速爲汝作是。人答言。我知方便能
T2217_.59.0648a10: 示汝子。女人復言。我家大小尚自不知。
T2217_.59.0648a11: 況汝能知。是人答言。我今審能。女人＊復言。
T2217_.59.0648a12: 我亦欲見幷示我。是人即於其家掘出金
T2217_.59.0648a13: 藏。女人見已心生歡喜生奇特想宗仰是
T2217_.59.0648a14: 人。善男子。衆生佛性亦復如是。一切衆生不
T2217_.59.0648a15: 能得見。如彼寶藏貧人不知○善方便者
T2217_.59.0648a16: 即是如來。貧女人者即是一切無量衆生。眞
| T2217_.59.0648a17: | 金藏者即佛性也 | 文 |
| T2217_.59.0648a19: | 令心性純淨明白 | 文 | 唯識論釋信云。心淨 |
| T2217_.59.0648a20: | 爲性 | 文 | 故云白淨信心也。若依深祕菩 |
T2217_.59.0648a22: 菩提心專智惠爲體。何云信耶。答。信相
T2217_.59.0648a23: 應惠是菩提心體故。若與信不倶起惠不
T2217_.59.0648a24: 淨故。若非惠者何有知自心。菩提翻覺
T2217_.59.0648a25: 知故也。若無信豈有心淨義。智淨依信
T2217_.59.0648a26: 故云淨信。猶如云念住矣。但智論中非
T2217_.59.0648a27: 由惠等者遮不與信相應之惠歟。故智論
| T2217_.59.0648a28: | 云。佛法大海信爲能入智爲能度 | 文 | 或初 |
| T2217_.59.0648b01: | 切善法以信爲首。當最初説之 | 文 | 或云。菩 |
T2217_.59.0648b03: 歟。私云。依主持業隨宜。准性相釋。信不
T2217_.59.0648b04: 獨起必與惠倶起故。法界無差別論疏云。菩
T2217_.59.0648b05: 提此云覺。謂佛果大覺。於此大覺起心正
T2217_.59.0648b06: 求。從境目心。故云菩提心。又釋。准下自
T2217_.59.0648b07: 性淨心則是性淨菩提。故云菩提心。此乃菩
| T2217_.59.0648b08: | 提即心故 | 文 | 私云。此釋持業約本有依主就 |
T2217_.59.0648b10: 提爲因。皆依修生而作持業歟。或又依主。
T2217_.59.0648b11: 又名能求故
T2217_.59.0648b12: 釋論亦云等者。智論第一云。問曰。佛經何以
T2217_.59.0648b13: 故初稱如是語。答曰。佛法大海信爲能入
T2217_.59.0648b14: 智爲能度。如是者即是信也。○如梵天王
T2217_.59.0648b15: 請佛初轉法輪○受梵天王等諸天請説
T2217_.59.0648b16: 法。以偈答曰。我今開甘露味門。若有信者
T2217_.59.0648b17: 得歡喜。於諸人中得妙法。非惱他故而爲
T2217_.59.0648b18: 説。佛此偈中不説布施得歡喜。亦不説
T2217_.59.0648b19: 多聞持戒忍辱精進禪定智惠人得歡喜。獨
T2217_.59.0648b20: 説信人。佛意言。我法第一甚深微妙。無量無
T2217_.59.0648b21: 數不可思議不動不倚不著。無所得法。非一
T2217_.59.0648b22: 切知見則不能解。是故法中信力能初入。
| T2217_.59.0648b23: | 非布施持戒等能初入佛法 | 文 | 智證抄云。今 |
| T2217_.59.0648b25: | 切智人能解了此心耳 | 文 | 般若寺抄云。信義 |
| T2217_.59.0648b26: | 如法華疏 | ○又如梵天王請轉法輪時佛偈 |
| T2217_.59.0648b27: | 言○又法華經汝舍利弗以信得入 | 文 | 私云。 |
T2217_.59.0648b29: 而又彼疏以法華今文爲二乘入十信之
T2217_.59.0648c01: 證。今疏白淨信心爲十信之意歟
T2217_.59.0648c02: 次説大悲爲根者。謂於此句有二訓釋。一
T2217_.59.0648c03: 者大悲爲根可訓。大悲即根也。下釋云。所
| T2217_.59.0648c04: | 修萬行即大悲地界所執持故。 | 乃至 | 無量度門 |
| T2217_.59.0648c05: | 開發如芽莖枝葉次第莊嚴 | 取意 | 今釋云。根 |
T2217_.59.0648c07: 前後釋意大悲爲能執持根萬行爲所執持
T2217_.59.0648c08: 芽莖葉等也問。上釋云。猶如世間種子藉
| T2217_.59.0648c09: | 四大衆縁故得生根 | 文 | 准此釋。大悲地界 |
T2217_.59.0648c11: ＊耶。答。疏第七云。淨菩提心以五字門爲
| T2217_.59.0648c12: | 縁生大悲根 | 文 | 准此釋。今四大縁者智門五 |
T2217_.59.0648c14: 悲地界等者。若望萬行大悲幷四大能執持
| T2217_.59.0648c15: | 故。文點可讀大悲地界所執持故 | 云云 | 若 |
T2217_.59.0648c17: 五義還是所持。猶如根望芽莖等雖能持
T2217_.59.0648c18: 望大地亦爲所持矣。或又大悲是地界所
| T2217_.59.0648c19: | 執持也 | 爲言 | 上文所修萬行者不分大悲萬 |
| T2217_.59.0648c21: | 悲句中 | 文 | 又義上譬種根果次第猶如十地 |
T2217_.59.0648c23: 十心時二地已上芽莖等三句時云根故。或
T2217_.59.0648c24: 云。若望因句種子悲句云芽莖等。若望究
T2217_.59.0648c25: 竟句芽莖等總云根也。二者疏第三云。謂
| T2217_.59.0648c26: | 得淨心已去從大悲生根 | 乃至 | 方便究竟 | 文 |
| T2217_.59.0648c28: | 根歟。故上釋云。種殖方便根芽漸生 | 文 | 種殖 |
| T2217_.59.0649a01: | 義釋云。由如芽根莖葉等 | 文 | 又疏第二云。以 |
| T2217_.59.0649a02: | 種種大悲萬行淨治此地名爲根 | 文 | 此大悲 |
T2217_.59.0649a04: 問。准方便爲究竟向上向下義。今二點又可
T2217_.59.0649a05: 上下義耶。答。此於向上有兩點異彼矣。
T2217_.59.0649a06: 問。若爾菩提心爲因句可有二點＊耶。答。
T2217_.59.0649a07: 其義何無。若約本有菩提心即因也。若
T2217_.59.0649a08: 約修生菩提心作因可訓歟。本有菩提心
T2217_.59.0649a09: 生修生菩提心故
T2217_.59.0649a10: 慈如廣植嘉苗等者。般若寺抄云。意慈如植
| T2217_.59.0649a11: | 種悲如芸除草穢言也 | 文 | 疏第三云。慈悲 |
T2217_.59.0649a13: 衆生必使成就無盡法界之樂度脱無餘衆
| T2217_.59.0649a14: | 生界之苦 | 文 | 祕藏記云。與樂爲慈拔苦爲悲 |
| T2217_.59.0649a15: | 文 | 私云。以拔苦與樂方便令衆生安立云 |
| T2217_.59.0649a17: | 之 | 文 |
T2217_.59.0649a19: 即根也。悲大悲願萬行。五大願等普賢行願
T2217_.59.0649a20: 故。所謂拔苦與樂下化有情。望無餘有情界
T2217_.59.0649a21: 生根也。妙業皆成上求菩提向一切智地生
T2217_.59.0649a22: 根也。故云皆悉生根也。此自利利他行皆
T2217_.59.0649a23: 三句中根句故云生根也。三力中法界力者
T2217_.59.0649a24: 朝譽云。所觀境隨觀心轉云法界力也。又
T2217_.59.0649a25: 眞興僧都釋三力頌云。意云。新佛功徳力
T2217_.59.0649a26: 古佛加持力法界平等力故○道場莊嚴自然
T2217_.59.0649a27: 成就。以此莊嚴迴向法界故云供養。然則
| T2217_.59.0649a28: | 安住故云而住也 | 云云 | 或云。六大法界力也。 |
T2217_.59.0649b02: 力者自修行之功即自縁也。如來加持力者
T2217_.59.0649b03: 佛菩薩外縁加被即他縁也。具如釋論抄。私
T2217_.59.0649b04: 云。法界力者一切智性佛種即因也。自善及
T2217_.59.0649b05: 佛加持一切智門五義也即縁也。故疏第七
| T2217_.59.0649b06: | 云。淨菩提心以五字門爲縁生大悲根 | 文 |
T2217_.59.0649b08: 心法具足因縁之義也
T2217_.59.0649b09: 謂萬行圓極等者。初二句向上方便。是修顯
T2217_.59.0649b10: 自利義。次二句向下方便。垂迹利他之義也。
T2217_.59.0649b11: 後二句通二矣。祕藏記云。從凡位修行六
T2217_.59.0649b12: 度圓滿成佛故曰以方便爲究竟。成佛以
T2217_.59.0649b13: 後以大悲濟度衆生故曰方便爲究竟。向
| T2217_.59.0649b14: | 上向下讀文有異 | 文 | 祕釋云。方便有二。隨順 |
| T2217_.59.0649b15: | 菩提方便隨順衆生方便異故 | 取意 | 向上點云。 |
T2217_.59.0649b17: 究竟之義也。向下點云。方便爲究竟。謂
T2217_.59.0649b18: 以垂迹利物方便爲究竟之義也。般若寺
T2217_.59.0649b19: 抄云。方便爲究竟者以利他爲究竟言也
| T2217_.59.0649b20: | 文 | 問。准疏第二釋至第八地以去皆名方 |
T2217_.59.0649b22: 云醍醐妙果屬妙覺＊耶。答。第二卷作長
T2217_.59.0649b23: 短二釋。若約長義八地上約境界同云圓
T2217_.59.0649b24: 極云妙果歟。例如四佛四菩薩雖異云醍
T2217_.59.0649b25: 醐果徳矣。若約短義果位是極解脱道故云
T2217_.59.0649b26: 爾。問。三句廢立既不同。何無以佛果爲究
T2217_.59.0649b27: 竟十地以還爲根之義。故次下釋云。萬行所
| T2217_.59.0649b28: | 成一切智智之果。説名方便 | 文 | 又第二十 |
T2217_.59.0649c01: 唯果位何有向下方便義耶。爾何。答。一切
T2217_.59.0649c02: 智智果者因果義相望不定故。對七地前萬
T2217_.59.0649c03: 行八地上約境界同義云智智果也。十心
T2217_.59.0649c04: 時八地云果中之果故。又第二十釋第二第
| T2217_.59.0649c05: | 三皆是大悲句 | 文 | 第三者第一重也第二第一 |
T2217_.59.0649c07: 果矣。凡三心十心各作二釋。外更無別義
T2217_.59.0649c08: 故。又八地等位有二利行何無向下義＊耶。
T2217_.59.0649c09: 或八地上爲究竟之中約極位作此釋歟｣
T2217_.59.0649c10: 猶如眞金等者。前以種芽等譬而顯三句淺
T2217_.59.0649c11: 深。今以眞金喩示三心優劣。譬雖異所成
T2217_.59.0649c12: 義無別意矣。或云。上釋明爲因爲根爲究
T2217_.59.0649c13: 竟之義。今文述菩提大悲方便之旨。此義不
T2217_.59.0649c14: 爾。前釋菩提大悲等義分明。今又爲因等意
T2217_.59.0649c15: 顯矣。私案謂。於三句各有二。菩提心二者
T2217_.59.0649c16: 前修生今本有故。根二者前約萬行今就
T2217_.59.0649c17: 大悲故。究竟二者前約究竟今就方便故。
T2217_.59.0649c18: 問。前文中釋大悲幷方便義。今文云一切智
T2217_.59.0649c19: 智果。非究竟＊耶。答。前雖擧大悲爲顯萬
T2217_.59.0649c20: 行。所以所修萬行無量度門爲要。故又萬行
T2217_.59.0649c21: 應物方便又爲成圓極究竟義。故今文顯智
T2217_.59.0649c22: 智果即方便也。又内具方便豈非果耶
| T2217_.59.0649c23: | 規製中權者。抄云。規矩也。製作也。中 | 去聲 | 者 |
| T2217_.59.0649c25: | 失於權宜爾＊也 | 文 | 規製中權可讀歟。智證 |
T2217_.59.0649c27: 者合也。權宜也。言規製之妙合的於宜矣
| T2217_.59.0649c28: | 文 |
T2217_.59.0650a01: 得意而亡言。吾安得夫亡言之人而與
T2217_.59.0650a02: 之言哉。夫以利人順天下之望。雖終日
T2217_.59.0650a03: 常説即是亡言。故知亡言非扗口而不
| T2217_.59.0650a04: | 言。但在乎得意。可謂妙矣。今借用之 | 文 |
T2217_.59.0650a06: 句也。或云。爲明第三句有二利擧悲句
T2217_.59.0650a07: 爲來由也。彼者指般若所明。或又指今經
T2217_.59.0650a08: 大悲句。或通二歟。由内下釋利他方便已
T2217_.59.0650a09: 上自利方便也。問。方便是能成萬行。何所成
T2217_.59.0650a10: 果云方便＊耶。答。方便之究竟故依主立名
T2217_.59.0650a11: 歟。或方便通所成歟。疏第二云。更開佛地
| T2217_.59.0650a12: | 爲上上方便心 | 文 | 若爾持業得稱歟。或又依 |
| T2217_.59.0650a14: | 昧道即八正道。品即三十七品也 | 文 | 疏第十 |
| T2217_.59.0650a16: | 八三昧門五百陀羅尼門 | 文 | 總持門五百陀羅 |
T2217_.59.0650a18: 云何菩提者。前云菩提心是能求菩提心。今
T2217_.59.0650a19: 但云菩提所求果歟。云開示功徳寶所。似
| T2217_.59.0650a20: | 示所求。故次下經云。是阿耨菩提 | 等文 | 謂 |
T2217_.59.0650a22: 財名能求心故但云菩提。故菩提心論引
| T2217_.59.0650a23: | 經云。菩提爲因 | 文 | 又開示者開顯義即知義。 |
T2217_.59.0650a25: 也。如來徴釋開説功徳寶所之義故。淨菩提
T2217_.59.0650a26: 心望生死所殖善是寶所。故智證釋云。言
| T2217_.59.0650a27: | 寶藏者如實知自心也 | 文 | 次經阿耨菩提擧所 |
| T2217_.59.0650a29: | 相菩提心 | 等文 | 彼又能求歟。又義。守護經云。 |
| T2217_.59.0650b02: | 即了菩提 | 文 | 大師彼經釋中引合今經云何 |
T2217_.59.0650b04: 也。戒序云。言菩提心者此有二種。一能
T2217_.59.0650b05: 求菩提心二所求菩提心。能求心者如狂人
T2217_.59.0650b06: 解毒忽起歸宅之心。求菩提之心亦復如
T2217_.59.0650b07: 是。所求心者所謂無盡莊嚴金剛界身也
| T2217_.59.0650b08: | 略抄 | 問。能求菩提心八識中何識分齊耶。答。 |
| T2217_.59.0650b09: | 或云。第六意識也。故菩提心義 | 不空 | 云。若依 |
T2217_.59.0650b11: 名菩提心。故起信論云。則令妄心厭苦欣
| T2217_.59.0650b12: | 樂 | 取意 | 釋論云。以意識中本覺智分薫意 |
| T2217_.59.0650b13: | 識中無明癡分厭生死苦欣涅槃樂 | 文 | 又大 |
| T2217_.59.0650b15: | 發始覺日光破無明暗夜 | 文 | 依此等釋無 |
T2217_.59.0650b17: 所修淨行熏於本識。於本識中佛性眞心
T2217_.59.0650b18: 名爲解性。解性受彼淨法所熏成淨種子。
T2217_.59.0650b19: 淨種成已熏無明。無明薄故反起六識。於
| T2217_.59.0650b20: | 六識中起善轉勝如是展轉乃至究竟 | 文 | 今 |
T2217_.59.0650b22: 爲阿頼耶修淨。以爲因。六度熏習故彼
| T2217_.59.0650b23: | 心爲大心 | 文 | 此文意識依第八起淨用云 |
T2217_.59.0650b25: 行者初發菩提心即第八識也。故心要云。夫
T2217_.59.0650b26: 修行者初發信心以表菩提心。即大圓鏡智
| T2217_.59.0650b27: | 紇里娜野心 | 文 | 今紇里娜者祕藏記云。質多 |
| T2217_.59.0650b28: | 亦名于栗多心也 | 文 | 此意也。若不爾何云 |
T2217_.59.0650c01: 況復今疏自心發菩提等因行證入次第。以
T2217_.59.0650c02: 第八識爲因。經軌明文故。心自覺心。是以
T2217_.59.0650c03: 第八識知第八識之義。故論云。法爾應住
| T2217_.59.0650c04: | 普賢大菩提心 | 文 | 又略出經云一切衆生所有 |
| T2217_.59.0650c05: | 心堅固菩提名薩埵 | 文 | 普賢薩埵同體異名皆 |
T2217_.59.0650c07: 者。淨心熏習故有爲頼耶轉即作大菩提心
T2217_.59.0650c08: 也。又菩提心義幷大師釋約迂迴行者云爾
T2217_.59.0650c09: 歟。或順如常説非今宗實義歟。私更解云。
T2217_.59.0650c10: 淨菩提心已前生死所殖善薄地所起故最初
T2217_.59.0650c11: 發心意識分齊歟。初地淨菩提心是斷人法
T2217_.59.0650c12: 戲論無漏位故第八識發心也。轉識得智義
T2217_.59.0650c13: 又爾也。例如起信論三發心矣。故疏云。此
T2217_.59.0650c14: 菩提心爲後二句因。若望生死所殖善根則
| T2217_.59.0650c15: | 名爲果 | 文 | 可思之。大乘止觀上云。謂以意 |
T2217_.59.0650c17: 來無相但以虚妄因縁故有諸法然虚妄法
T2217_.59.0650c18: 有即非有唯一眞心亦無別眞相可取聞此
T2217_.59.0650c19: 説已方便修行知法本寂唯是一心。然此
T2217_.59.0650c20: 意識如此解時念念薫於本識増益解性之
T2217_.59.0650c21: 力。解性増已更起意識轉復明利知法如
T2217_.59.0650c22: 實。久久薫一心故解性圓明自己照已體本
T2217_.59.0650c23: 唯眞寂意識即息。爾時本識轉成無分別智
| T2217_.59.0650c24: | 亦名證智 | 文 | 准此。今又我等凡夫以意識 |
T2217_.59.0650c26: 即事而眞之理。此意識如此解時。念之薫
T2217_.59.0650c27: 於本識増益解性轉復明利。晝夜薫於一
T2217_.59.0650c28: 心故解性圓明自己照已體本來不生意識
T2217_.59.0650c29: 即息。爾時本識轉成圓鏡智云初地淨菩提
T2217_.59.0651a01: 心也。淨影南岳釋雖義勢相似。彼但以意
T2217_.59.0651a02: 識證果位此以意識爲方便本識證理因
T2217_.59.0651a03: 位證理猶本識歟。猶如釋論初地以上正後二
| T2217_.59.0651a04: | 智依業識證理耳。又心地觀經第八 | 發菩提 心品 |
T2217_.59.0651a06: 無有二相。自覺悟心有其四種。謂諸凡夫
T2217_.59.0651a07: 有二種心。諸佛菩薩有二種心。凡夫二心。其
T2217_.59.0651a08: 相云何。一者眼識乃至意識同縁自境名自
T2217_.59.0651a09: 悟心。二者離於五根心心所法和合縁境
T2217_.59.0651a10: 名自悟心如是二心能發菩提。賢聖二心
T2217_.59.0651a11: 其相云何。一者觀眞實理智。二者觀一切
| T2217_.59.0651a12: | 境智。如是四種名自悟心 | 文 | 又云。凡夫所觀 |
| T2217_.59.0651a14: | 朗而住 | 文 | 私案。依此文凡夫最初發心是第 |
T2217_.59.0651a16: 頭意識名自悟心故。謂初云眼識乃至意識
T2217_.59.0651a17: 同縁自境者五同縁意識也。同縁邊雖非發
T2217_.59.0651a18: 心識體五倶意識同刹那縁十八界諸法故。
T2217_.59.0651a19: 此五倶意識起厭求心邊云自悟心歟。五
T2217_.59.0651a20: 同縁邊與五識同一所縁同一行相故非發
T2217_.59.0651a21: 心也。然今同縁自境者非取五同縁爲取
T2217_.59.0651a22: 五倶意識也。其自體雖同見分是異故。又五
T2217_.59.0651a23: 同縁狹也。五倶意識廣故。次云離於五根
| T2217_.59.0651a24: | 乃至 | 名自悟心者取獨頭意識厭求心云自 |
T2217_.59.0651a26: 知獨頭意識也。不可云第八識耳。次賢聖
T2217_.59.0651a27: 二心云觀眞實理智觀一切境智者如次正
T2217_.59.0651a28: 後二智也。正智觀理後智縁事故。准起信
T2217_.59.0651a29: 論中云正後二智依業識者今又應第八
T2217_.59.0651b01: 識歟。或是又應第六識。凡夫發心意識外不
T2217_.59.0651b02: 出第八故。況相宗等意。以第六識爲正後
T2217_.59.0651b03: 二智所依又爲發心修行識故。次下又出
T2217_.59.0651b04: 凡夫所觀識云心月輪。是第八識故。故知第
T2217_.59.0651b05: 八識爲所觀第六識爲能觀能求也。問。如
T2217_.59.0651b06: 實知自心意如何。答。大師二字義云。問。如
T2217_.59.0651b07: 實知自心如何耶。答。阿字本不生故知自
T2217_.59.0651b08: 心本不生。謂之知自心也。問。阿字本不生
T2217_.59.0651b09: 故何云如實知自心。答。阿字本不生之理云
T2217_.59.0651b10: 實。此本不生理爲自心性故也。問。本不生
T2217_.59.0651b11: 者心性都無故云本不生歟。爲當雖有心
T2217_.59.0651b12: 性無變易故云本不生歟。答。非謂心性
| T2217_.59.0651b13: | 都無。自性清淨無改性故云本不生 | 文 |
T2217_.59.0651b15: 一切智雖云菩提心爲因。未示彼菩提心
T2217_.59.0651b16: 在處故。今重云如實知自心而示所在。故
T2217_.59.0651b17: 指彼如實知自心文云故復指言也。言如
| T2217_.59.0651b18: | 人雖聞寶藏 | 乃至 | 無由所進故復指言即此 |
T2217_.59.0651b20: 如實知自心也。人聞寶名不知在處無由
T2217_.59.0651b21: 進求故。復指言云何菩提謂如實知自心
| T2217_.59.0651b22: | 也。故復指言之四字結釋上句也 | 文 | 又云。阿 |
| T2217_.59.0651b24: | 句爲句末矣 | 文 | 此法全阿闍梨口決。故復指 |
T2217_.59.0651b26: 福要令生信。此間要如實知。今疏復指
| T2217_.59.0651b27: | 意要信智具足寶藏得現 | 文 | 意云。上文菩提 |
T2217_.59.0651b29: 菩提也。雖信未如實了知故。今更示以
| T2217_.59.0651c01: | 智惠了知彼菩提之義也 | 爲言 | 此釋讀文同 |
T2217_.59.0651c03: 義爲勝矣問。菩提心唯知自心。不知他心
T2217_.59.0651c04: ＊耶。答。疏第三云。復次深祕釋者知衆生心
T2217_.59.0651c05: 即是如實知自心。以能知自心故即能明
| T2217_.59.0651c06: | 識他心。如家有寶藏即善鑒他寶 | 文 |
T2217_.59.0651c08: 者疏上文云。佛意如是。我第一甚深微妙
T2217_.59.0651c09: 無量無數不可思議不動不倚不著無所得
T2217_.59.0651c10: 法非一切智人不能解。故以信力爲初。
T2217_.59.0651c11: 今案。言信力者即三句中初菩提心也唯一
T2217_.59.0651c12: 切智人能解了此心耳。若寄佛意之言於
T2217_.59.0651c13: 言無妨。若言疏師之所指者於事無便。
T2217_.59.0651c14: 若就人師解者可以復指之四字爲論
T2217_.59.0651c15: 結辭也。若言佛語者以此四字爲句頭
| T2217_.59.0651c16: | 以不從他得可爲句末耳 | 文 | 私云。上佛意 |
T2217_.59.0651c18: 故知。如上所明者指菩提心爲因等文也。此
T2217_.59.0651c19: 菩提心第一甚深微妙之法故
T2217_.59.0651c20: 了了證智是名成菩提者。或云。今成菩提者
T2217_.59.0651c21: 初地菩提心位故分證也。不由他悟不從他
T2217_.59.0651c22: 得文同華嚴經自悟不由他具足同如來文。
T2217_.59.0651c23: 彼既云即得入初地。全同今初地菩提心。又
T2217_.59.0651c24: 具足同如來句同疏下當知行人則是位同
T2217_.59.0651c25: 大覺也矣。加之次下答説釋引信解品窮子
T2217_.59.0651c26: 譬類今成覺。彼既中根聲聞至法華而開
T2217_.59.0651c27: 初住覺喩窮子知父也。能譬既分證。所喩
T2217_.59.0651c28: 豈究竟耶。又義。既云了了證知。又上云非
T2217_.59.0651c29: 一切智人則不能解。可究竟成佛。彼華嚴猶
T2217_.59.0652a01: 云。初發心時是因成正覺是果。一位即一切
T2217_.59.0652a02: 位乃至佛果無不圓備故云正覺。豈是因
| T2217_.59.0652a03: | 中説果耶 | 香象釋 | 況。今宗乎。依之別本即身 |
T2217_.59.0652a05: 不由他悟同者彼雖初地此究竟何失。初地
T2217_.59.0652a06: 猶爾。況佛果耶。故疏上釋云。如來自證之
| T2217_.59.0652a07: | 智設以神力加持亦不可示人 | 文 | 又位同大 |
T2217_.59.0652a09: 義轉用歟。況彼文同上所引或有初發心
T2217_.59.0652a10: 時即得無上菩提之文。彼既一生成佛證。此
T2217_.59.0652a11: 何不爾。又義。可有二意。若約頓悟究竟
T2217_.59.0652a12: 故。云了了證知。又云一切智人所解。若約
T2217_.59.0652a13: 漸證是分證故取信解品譬。又下云然非究
T2217_.59.0652a14: 竟大牟尼位也。故上所引般若經兩菩薩即
T2217_.59.0652a15: 此意。祕藏記十六頓證漸證二類別本即身
T2217_.59.0652a16: 義大機小機是其證耶。又清涼演義抄第二
T2217_.59.0652a17: 云。初發心時便成正覺者。正明以初攝後
T2217_.59.0652a18: 通於二義。若住滿成佛即是當位以初攝
| T2217_.59.0652a19: | 後。若究竟成佛即異位相望以初攝後 | 文 | 可 |
T2217_.59.0652a21: 初地菩提心一切機皆頓證也。譬如開宅中
T2217_.59.0652a22: 寶藏時珍寶悉滿足也。若爾今成菩提何有
T2217_.59.0652a23: 分證義耶。但論利鈍不同是生死凡夫位
T2217_.59.0652a24: 非菩提心以上也。今教意地前不立位也。
T2217_.59.0652a25: 信賢位攝於十地名信解行地故。或經軌中
T2217_.59.0652a26: 地前開信賢或二地上論漸證。皆是教道施
T2217_.59.0652a27: 設非實證義。且爲令知功徳品數開説也。
T2217_.59.0652a28: 猶如彼天台云法在一心説必次第又華嚴
T2217_.59.0652a29: 云印紙同時讀時前後矣。問。若爾如實
T2217_.59.0652b01: 知自心時凡夫業惑貪等轉即爲功徳歟。
T2217_.59.0652b02: 又不爾歟。如何。若云轉者與顯乘何異耶。
T2217_.59.0652b03: 若云不轉者生佛何異耶。答。大師云。知
| T2217_.59.0652b04: | 名佛不知名衆生 | 云云 | 於法之體性佛性 |
T2217_.59.0652b06: 知自心不如實知自心故生佛自異矣。不如
T2217_.59.0652b07: 實知自心者論云無始間隔是也。問。凡聖貪
T2217_.59.0652b08: 等無差別者。諸佛又可行欲事耶。答。不
T2217_.59.0652b09: 爾諸佛開如實知自心故以貪等作利衆
T2217_.59.0652b10: 生佛事。衆生不開如實知自心故以貪等
T2217_.59.0652b11: 増三途業矣。例如長者宅中雖有毒藥知
T2217_.59.0652b12: 運用方便受用故無失窮子宅中毒藥不知
T2217_.59.0652b13: 方便故害其身矣。問。若爾生佛二界貪等
T2217_.59.0652b14: 性修不同也。何異顯乘耶。答。彼達摩宗以
T2217_.59.0652b15: 惠可本無煩惱元是菩提爲極頓者。是談一
T2217_.59.0652b16: 有一無故未及顯一乘立性惡矣。又天台
T2217_.59.0652b17: 等雖立性惡。未及此宗全惡是惡之即事
T2217_.59.0652b18: 而眞故異也。問云。天台智禮等談修惡全體
T2217_.59.0652b19: 即性惡故。指要云。煩惱生死既是修惡全體
| T2217_.59.0652b20: | 即是性惡法門故不須斷除翻轉也 | 文 | 何。答。 |
T2217_.59.0652b22: 法本初不生之談也。所以彼雖遮煩惱菩
T2217_.59.0652b23: 提二物相合背面相翻而談直須當體全是
| T2217_.59.0652b24: | 方名爲即 | 云云 | 猶未廢性修二門。故彼釋次 |
| T2217_.59.0652b26: | 惡證善○既不能全惡是惡 | 文 | 是即雖遮 |
T2217_.59.0652b28: 今宗不然。法法塵塵悉法佛法爾體無性
T2217_.59.0652b29: 修二門故。然則顯教一乘雖甚深。縁起因
T2217_.59.0652c01: 海修惑歸性徳果海談即故也。此宗性海所
T2217_.59.0652c02: 六大本有談故。法法塵塵悉本有云即者。當
T2217_.59.0652c03: 體即也。非攝末歸本矣。六大相望雖作主
T2217_.59.0652c04: 伴。倶本倶末也。彼顯雖倶體倶用。用猶因分
T2217_.59.0652c05: 不見果海用也。故祕藏記云。性之處性相
| T2217_.59.0652c06: | 宛然而本有也 | 文 |
T2217_.59.0652c08: 性二乘唯蘊拔業也。或識性二字屬上句
| T2217_.59.0652c09: | 歟。點云。少有能信識性 | 云云 | 然屬下句文 |
T2217_.59.0652c11: 乘也。又云。識性二乘大小乘也。如實知自心
T2217_.59.0652c12: 是天台。彼宗云如實知自心。故初發心時便
T2217_.59.0652c13: 成正覺華嚴。彼經有此文故。又義。識性二
T2217_.59.0652c14: 乘但小乘。如實知自心眞言。四箇大乘通知
T2217_.59.0652c15: 不知故。且略之歟。問。住心論云。如實知自
| T2217_.59.0652c16: | 心竪有十重淺深 | 云云 | 今何二乘等云不知 |
T2217_.59.0652c18: 今云少有能信。又云雖自觀察是也。此就
T2217_.59.0652c19: 正約體故。二乘等云不知也。問。若爾異生
T2217_.59.0652c20: 羝羊有此義耶。答。或云。異生又分有其義。
| T2217_.59.0652c21: | 有知過義故。故大師釋云。九種心藥 | 文 | 又 |
| T2217_.59.0652c23: | 修微少善 | 文 | 又愚童癡暗不信因果之名 |
| T2217_.59.0652c24: | 也 | 文 | 疏云。愚童凡夫違理之心 | 文 | 無知心義 |
| T2217_.59.0652c25: | 也。先徳釋云。愚童持齋修善始 | 文 | 但云十 |
T2217_.59.0652c27: 知前念起惡即云十信。或未得十信前有
| T2217_.59.0652c28: | 厭求 | 云云 | 抄釋云。此是根鈍懈惰之流。若是 |
| T2217_.59.0652c29: | 利根健勇之者聞法發心即登信位 | 文 | 准此 |
T2217_.59.0653a02: 根知過即必改故第二心也。故宗家兩釋無
T2217_.59.0653a03: 違。疏又今文愚童凡夫許信。下文云違理
T2217_.59.0653a04: 此意矣。又云。知過必改齊賢聖第二心。例如
T2217_.59.0653a05: 釋論中覺前惡止後惡倶爲十信矣
T2217_.59.0653a06: 彼法少分等者。抄云。言彼法等者。即彼從
T2217_.59.0653a07: 縁生色最微少法也。謂阿耨○菩提但是自
T2217_.59.0653a08: 心。若離自心之外更無有似彼七微合成
| T2217_.59.0653a09: | 微小之法而可得者也 | 文 | 私待此自心阿 |
| T2217_.59.0653a11: | 故疏云。此無相菩提心 | 文 | 彼法言廣通縁生 |
T2217_.59.0653a13: 言離此心外無有一法。若言有者同於外道
T2217_.59.0653a14: 及小乘也。故言此無相菩提心中無有彼
| T2217_.59.0653a15: | 法少分矣 | 此乃私謂未聞 師判也云云 |
T2217_.59.0653a17: 藐三佛陀者。三藐名正三名遍佛陀名知
| T2217_.59.0653a18: | 故曰正遍知也 | 文 | 此中雖釋正遍知義。未 |
T2217_.59.0653a20: 故。無上義自顯歟。或又上文釋妙吉祥云。
| T2217_.59.0653a21: | 妙謂佛無上惠 | 文 | 又釋妙執金剛云。更無過 |
| T2217_.59.0653a22: | 上義 | 文 | 指此等文云前已説故歟 |
T2217_.59.0653a24: 云極微。○謂四方上下及於中間各一極微
T2217_.59.0653a25: 名爲七微。謂七極微互相觸著不相離名
| T2217_.59.0653a26: | 爲合成 | 文。惠暉疏 釋同之 | 智證抄云。入正理疏下 |
T2217_.59.0653a28: 體無常量徳合故不越因量。名有二實。自
T2217_.59.0653a29: 類衆多各各有彼因因二極微之所生。故自
T2217_.59.0653b01: 此已後初三三合生第七子。七七合生第十
T2217_.59.0653b02: 五子。如是展轉生天地。皆名有多實。有多
T2217_.59.0653b03: 實實因之所生麟記云。言子微名有二實
T2217_.59.0653b04: 者
T2217_.59.0653b05: 所有以立其名。名二實也。三三合生七七
T2217_.59.0653b06: 合成等者此中意云。孫微也。有翰記云。最初
T2217_.59.0653b07: 兩兩極微合生一子。子等父母二微能生所
T2217_.59.0653b08: 生合在一處總名麁。餘之微亦然。今案
T2217_.59.0653b09: 七微合成者初三三合生第七子。子微名能
T2217_.59.0653b10: 有。父母爲所有。此乃麁塵也則小乘及外道
T2217_.59.0653b11: 所計三物在無相菩提心外以爲所破也
| T2217_.59.0653b12: | 文 | 意云。疏兩常極微者父母極微也。小乘外 |
T2217_.59.0653b14: 無常歟。初三三合生第七子者父母極微。合
T2217_.59.0653b15: 生第三子。微是三微。又如此三三此三三合
T2217_.59.0653b16: 生第七子微卽孫微。三三合子微所生故此
T2217_.59.0653b17: 子微云孫微歟。此第七孫微位云七微合
T2217_.59.0653b18: 成也。私云。此義未詳。彼疏文勝論計執。何
T2217_.59.0653b19: 通＊小乘義。故光師釋勝論劫成義云。彼執
T2217_.59.0653b20: 劫壞之時壞麁色事不壞常微。各各別住。
T2217_.59.0653b21: 劫將成時衆生業力令常極微兩兩和合
T2217_.59.0653b22: 生一麁果。量等父母。所生之麁果復兩兩
T2217_.59.0653b23: 和合共生一麁果。故復量等父母。如是展
| T2217_.59.0653b24: | 轉兩兩和合成大地等 | 文 | 彼疏文云至初成 |
T2217_.59.0653b26: 復最初生麁果。是若約能生但二微。若能
T2217_.59.0653b27: 所合者三微合成。何取孫微位合今七微合
T2217_.59.0653b28: 成義矣當知。今七微合成者倶舍論等佛家
T2217_.59.0653b29: 七微合成義也。故麟記云。以對向六方及中
| T2217_.59.0653c01: | 須七也 | 文 | 故知演密義爲勝矣。問。小乘又 |
T2217_.59.0653c03: 常耶。答。小乘意。衆微聚集色法過去謝時衆
T2217_.59.0653c04: 微散雖住法位。已謝極微更不爲劫成之
T2217_.59.0653c05: 因。有情共業引起別風而爲成劫之因。故
T2217_.59.0653c06: 倶舍論云。由諸有情業所生風能爲種子
| T2217_.59.0653c07: | 文 | 又現在聚集色法未來藏極微流現在時 |
T2217_.59.0653c09: 乘不然。不許實極微。故麟記云。若准大
T2217_.59.0653c10: 乘無實極微。但是覺惠分拆以爲極微。此
T2217_.59.0653c11: 是識心所變。非積小成大。若小乘中説有
| T2217_.59.0653c12: | 實極微 | 文 | 若依一乘者一心縁起色法。何存 |
T2217_.59.0653c14: 可云縁起而已
T2217_.59.0653c15: 次説因縁等者。抄云。因縁者所以義也。謂次
T2217_.59.0653c16: 前經説阿耨菩提心外更無一法也。次徴
T2217_.59.0653c17: 釋所以云何以故。虚空無相是菩提等此
| T2217_.59.0653c18: | 則經中喩顯所以也 | 文 |
T2217_.59.0653c20: 三密等無邊萬徳云祕密甚深之事也
T2217_.59.0653c21: 又如虚空遠離戲論等者。或云。前遍一切處
T2217_.59.0653c22: 畢竟淨等約理虚空釋之。此遠離戲論無知
T2217_.59.0653c23: 解相等依智虚空解之。故云金剛惠耳。或
T2217_.59.0653c24: 云。前釋經虚空相是菩提句。此解無知解者
T2217_.59.0653c25: 等二句。私云。一文二義。何切配矣。謂唯是心
| T2217_.59.0653c26: | 自證心等釋經是菩提文。合譬中又如 | 乃至 |
T2217_.59.0653c28: 譬中無知等二句也。前釋又離一切下釋無
T2217_.59.0653c29: 知下。已上釋經上句也。畢竟淨等是菩提義
T2217_.59.0654a01: 故。一切相動相分別等皆知解義開曉義故。
| T2217_.59.0654a02: | 抄云。無分別者無知解相無開曉相故 | 文 |
| T2217_.59.0654a03: | 故下釋云。若分別少分能所 | 所知解法能知 解者云能所也 | 即 |
| T2217_.59.0654a04: | 取法非法相。不離我人衆生壽命 | 等文 | 當 |
T2217_.59.0654a06: 法非法相故云離一切相也
T2217_.59.0654a07: 唯是心自證心等者。疏第六云。正覺三昧覺
T2217_.59.0654a08: 諸法本不生故。唯是心自證心心自知心
| T2217_.59.0654a09: | 文 | 又第九云。以此如鏡之心鑒如心之 |
| T2217_.59.0654a11: | 無二無別 | 文 | 慈氏儀軌云。以心置心以心 |
| T2217_.59.0654a12: | 觀心如實知自心即是母地心 | 文 | 抄云。謂 |
| T2217_.59.0654a14: | 成就無有缺減。要由自覺非他傳授等 | 文 |
| T2217_.59.0654a16: | 疏下釋云。唯是心證心不由他悟 | 文 | 私記 |
| T2217_.59.0654a18: | 始覺智覺眞如理 | 文 | 或云。疏下釋願識心 |
| T2217_.59.0654a20: | 意明境智倶妙 | 文 | 准此心言含理智。上句 |
| T2217_.59.0654a21: | 是理下句是智也 | 云云 | 意云。心自證之心。心 |
| T2217_.59.0654a22: | 自覺之心也 | 爲言 | 私云。二句同初地淨菩提 |
T2217_.59.0654a24: 栗陀心也。五轉中東因中果不二冥會義也。
T2217_.59.0654a25: 發心即到初心即極之意也。此二句中且上
T2217_.59.0654a26: 句約所證故云證下句就能覺故云覺。又
| T2217_.59.0654a27: | 案然釋云。以第九質多求第九干栗駄 | 文 |
T2217_.59.0654a29: 但用二句者。謂於一種第九識約能求故
T2217_.59.0654b01: 云覺約所求故云證也。謂第九識中因時
T2217_.59.0654b02: 爲因。即第九質多義即能求也。東因時爲
T2217_.59.0654b03: 果。第九干栗多義即所求也。故大師法身三
T2217_.59.0654b04: 密觀云。瑜伽經中臺上佛爲第九阿末羅
T2217_.59.0654b05: 識。此宗因果義逆順次第圓融相即重重無
| T2217_.59.0654b06: | 盡 | 文 | 私云。逆者中因義順者東因義歟 |
T2217_.59.0654b08:
子地輪。高窮法界頂故虚空即地無二T2217_.59.0654b09: 無別也。無知解者離＊
字地輪無別火輪T2217_.59.0654b10: 智惠故云無知解者。＊
字菩提即智惠故。T2217_.59.0654b11: 亦無開曉者無風大也。法界横竪皆地輪故
T2217_.59.0654b12: 不居風輪風。風則地故。菩提無相者水大
T2217_.59.0654b13: 也。水無定相隨器方圓故。無定相故云
T2217_.59.0654b14: 無相。五大即＊
字地輪之別相。離＊字地| T2217_.59.0654b15: | 大菩提無別五大五智故 | 云云 | 或云。知解自 |
T2217_.59.0654b17: 提無所證相無能證相亦無能所契合之
| T2217_.59.0654b18: | 相。何以故。菩提畢竟無諸相故 | 文 | 私云。能 |
T2217_.59.0654b20: 亦無開曉句。又准疏釋非始開曉等。意少異
T2217_.59.0654b21: 歟
T2217_.59.0654b22: 我人衆生壽命者。抄云。執取自體爲我。計
T2217_.59.0654b23: 我展轉趣於餘趣爲人。計我盛衰苦樂種
T2217_.59.0654b24: 種變異相續爲衆生。計我一報命根不斷
| T2217_.59.0654b25: | 而住爲壽者 | 文 | 又云。金剛惠者即般若 | 文 |
T2217_.59.0654b27: 破壞故云金剛惠也。下引釋論云佛智惠
T2217_.59.0654b28: 疏云淨菩提心是也
| T2217_.59.0654b29: | 譬如虚空等者。此文有多意。或云。譬如 | 乃至 |
T2217_.59.0654c02: 離衆相。萬像依空喩於一切法無礙也。
T2217_.59.0654c03: 合説可知矣。即此諸法已下釋下諸法無相
T2217_.59.0654c04: 等文也。菩提相釋無相二字。餘可知矣。或
T2217_.59.0654c05: 云。譬如已下皆釋下經文也。上經無虚空
T2217_.59.0654c06: 文故。或又雖擧上意下來由故爲下釋矣｣
T2217_.59.0654c07: 誰尋求一切智等者。此三問中初問因句。志
T2217_.59.0654c08: 求一切智是菩提心故。次二問究竟中。初
T2217_.59.0654c09: 問隨順菩提方便後疑隨順衆生方便也。
| T2217_.59.0654c10: | 向上文有二點。誰爲菩提成正覺者 | 云云 | 又 |
| T2217_.59.0654c11: | 中川點云。誰爲菩提成正覺人 | 云云 | 此點順 |
T2217_.59.0654c13: 句釋矣。向下文古點云。誰發起彼一切智
| T2217_.59.0654c14: | 云云 | 私云。誰發起彼一切智。釋云令至妙果。 |
T2217_.59.0654c16: 同虚空一切智體當何所求。云何證得菩提
| T2217_.59.0654c17: | 現前。一切智智當於何生 | 文 | 大師以此文 |
T2217_.59.0654c19: 不問根句耶。答。擧初後顯中間歟。或又
T2217_.59.0654c20: 第二問根歟。能成是萬行故。又義。初問求
T2217_.59.0654c21: 菩提心之人次問依菩提心成佛之人後
T2217_.59.0654c22: 問發起菩提心之人也。尋求約加行發起
T2217_.59.0654c23: 就根本成佛約所期。皆依因句起三問
T2217_.59.0654c24: 也。意後問可在第二。故疏云。誰能發起
| T2217_.59.0654c25: | 此心令至妙果者 | 文 | 前既約因句問答。今 |
| T2217_.59.0654c26: | 又可然矣。或云 | 智月房 | 問菩提一切智自心 |
T2217_.59.0654c28: 自心也。或云。第三問教主也
T2217_.59.0654c29: 自心尋求菩提及一切智者。覺心云。自心尋
T2217_.59.0655a01: 求菩提及一切智可讀也。意行者自心是
| T2217_.59.0655a02: | 能求也又所求也 | 爲言 | 故釋云。誰爲能求 |
| T2217_.59.0655a03: | 誰爲所求 | 文 | 當知今但答初問顯後二也。 |
T2217_.59.0655a05: 求菩提及一切可訓也。意行者自心尋求所
| T2217_.59.0655a06: | 求菩提一切智也 | 爲言 | 道範云。自心尋求菩 |
T2217_.59.0655a08: 者遣第三疑。雖一法只順問有三重置
T2217_.59.0655a09: 及言也。私案云。自心尋求也菩提也及一
| T2217_.59.0655a10: | 切智也 | 云云 | 意自心二字貫下菩提一切智讀 |
T2217_.59.0655a12: 求。誰成菩提問答自心成菩提。誰發起一切
T2217_.59.0655a13: 智問答自心起一切智也。但初擧能求心
T2217_.59.0655a14: 顯所求菩提。後二擧所成所發之果顯能
T2217_.59.0655a15: 成能發之心。三答影略互顯故各備能所矣。
T2217_.59.0655a16: 守護經云。一切智體當於心求。一切智智及
| T2217_.59.0655a17: | 與菩提從心而生 | 文 | 大師彼文同今經。彼文 |
T2217_.59.0655a19: 若一切智智即是菩提心等者。牒云何菩提
T2217_.59.0655a20: 謂如實知自心之文歟。次上云薩波若惠
T2217_.59.0655a21: 唯是自心是也。依此文起二問也。意云。一
| T2217_.59.0655a22: | 切智果即菩提心因者誰爲能求所求 | 初問 |
| T2217_.59.0655a23: | 誰爲能覺所覺 | 第二問 | 耶 | 爲言 | 又復離心之外 |
T2217_.59.0655a25: 可得之文也。次上云無有小法出此心者即
T2217_.59.0655a26: 是也。依此文發第三問也。意云。心外無
T2217_.59.0655a27: 一法。對誰人能發此心可令至妙果者
| T2217_.59.0655a28: | 爲言 | 或又誰能已下二句逆次釋上後兩句。 |
T2217_.59.0655b01: 即成正覺義故。又能所求能所覺義異故。又
T2217_.59.0655b02: 守護經云。若此菩提相同虚空一切智體
| T2217_.59.0655b03: | 當何所求 | 等文 | 准此文依虚空相是菩提 |
T2217_.59.0655b05: 若法無有因縁等者。今此一行餘文反釋前
T2217_.59.0655b06: 三問意也。故守護經釋中。自然成佛已上
T2217_.59.0655b07: 注入問下故佛答言下注入答下也。所謂
T2217_.59.0655b08: 此釋以答説文推問意加轉救難也。意
T2217_.59.0655b09: 依誰因縁求一切智依誰因縁起一切智
T2217_.59.0655b10: 依何因縁爲菩提成正覺者耶。若法無因
T2217_.59.0655b11: 縁而得成者。一切衆生應不假方便自然
| T2217_.59.0655b12: | 成佛 | 爲言 | 私更解云。若法已下爲答説來由 |
| T2217_.59.0655b14: | 縁亦非無因而得成就也 | 文 | 即此意也矣｣ |
T2217_.59.0655b16: 正思惟爲無明因。瑜伽論。不如理作意爲
| T2217_.59.0655b17: | 無明因。釋論中。依不如而生無明 | 云云 | 今 |
T2217_.59.0655b19: 今迷心實相即云無明故。無別能生妄法
T2217_.59.0655b20: 也。故不正思惟或華嚴經云無明或涅槃經
T2217_.59.0655b21: 爲無明因也。華嚴經二十七云。不正思惟
| T2217_.59.0655b22: | 起於妄行 | 疏云凡夫無明 爲因造業故 | 涅槃經三十七云。 |
| T2217_.59.0655b23: | 不善思惟因縁生於貪欲嗔癡 | 文 | 華嚴經疏 |
| T2217_.59.0655b25: | 因。亦無明攝 | 文 | 演義抄云。疏初云不正思惟 |
T2217_.59.0655b27: 通諸煩惱。○今取正起行時迷於行過。即
T2217_.59.0655b28: 行倶無明。非前發業無明支攝。言涅槃説此
T2217_.59.0655b29: 爲無明因亦無明攝者是第二意。爲無明支
T2217_.59.0655c01: 要與行倶。獨頭起者非無明支。則此一句
| T2217_.59.0655c02: | 猶是無明 | 文 | 此釋意涅槃不正思惟猶云無明 |
T2217_.59.0655c04: 種無明故。不立六有爲。守護經等雖出不
T2217_.59.0655c05: 正思惟。不増十二縁起故無相違歟。經
T2217_.59.0655c06: 云。如是二法互爲因果互相増長。不善思
| T2217_.59.0655c07: | 惟生於無明無明因縁生不善思惟 | 文 | 清涼 |
| T2217_.59.0655c08: | 釋云。既互相生故即無明 | 文 | 或不如實知是 |
T2217_.59.0655c10: 依之下文中爲令衆生知自心約方便
T2217_.59.0655c11: 遣我。可思之
T2217_.59.0655c12: 如蠶出絲等者。二譬中初譬顯一乘一心縁
T2217_.59.0655c13: 起之義後喩示三乘諸識所變之旨。或又初
T2217_.59.0655c14: 顯縁起流轉之意後示心外無法之理。故
T2217_.59.0655c15: 云當知離心之外無有一法也
T2217_.59.0655c16: 譬如人間等者。阿毘達磨經云。鬼傍生人天
| T2217_.59.0655c17: | 各隨其所應等事心異故。故義非眞實 | 文 |
| T2217_.59.0655c19: | 別所見各異 | 文 | 此等釋人所見又非眞實。今 |
T2217_.59.0655c21: 今隨義轉用類淨心。猶如眼赤見雖誤約
T2217_.59.0655c22: 明邊譬佛見矣。或又舊云一境應四心。或
| T2217_.59.0655c23: | 解云。於一水四見不同 | 云云 | 今人間淨水者 |
| T2217_.59.0655c25: | 文 | 依今疏釋歟。若擧人見何但云天鬼耶。 |
T2217_.59.0655c27: 寶火譬迷自心生苦樂也。若出人見則
T2217_.59.0655c28: 應云隨人之心或以淨水。既不爾。又依彼
T2217_.59.0655c29: 經傍生見同可出之。況唯識疏中鬼見膿
| T2217_.59.0656a01: | 河 | 云云 | 今云火所見既異。何云依彼耶 |
| T2217_.59.0656a03: | 謂下文以方便 | 三科等 | 令觀心實相。是即 |
T2217_.59.0656a05: 是無相。菩提者自心菩提義也。亦名一切智
T2217_.59.0656a06: 智者自心一切智義也。此心求菩提心成覺
T2217_.59.0656a07: 心起智。如是心自證心等義離縁合起縁散
T2217_.59.0656a08: 滅三乘生滅之因縁而依縁合無起縁散無
T2217_.59.0656a09: 盡不生不滅之因縁而得成就故云雖復
T2217_.59.0656a10: 離諸因縁亦非無因而得成就也矣。前述
T2217_.59.0656a11: 問意云。若法無因縁而得成者。衆生亦
| T2217_.59.0656a12: | 應自然成佛 | 云云 | 今答此意故云也。正觀三 |
| T2217_.59.0656a14: | 空菩提與實相等。豈非因縁耶 | 云云 | 智證抄 |
| T2217_.59.0656a15: | 云。三法未定 | 云云 | 或云。煩惱業苦三道云三 |
T2217_.59.0656a17: 私云。心虚空菩提經云三種。未云三法。三
T2217_.59.0656a18: 道疏中出未見經文。又云心菩提智智不
T2217_.59.0656a19: 可然。若指彼何觀三法實相云即是見心
T2217_.59.0656a20: 菩提實相耶。故知。三法實相者觀三科實
T2217_.59.0656a21: 相也。經幷疏皆約蘊處界觀心實相。故云。
T2217_.59.0656a22: 次下復次世尊欲令衆生如實知自心故。
| T2217_.59.0656a23: | 更以方便分別演説 | 文 | 方便者約三科等觀 |
T2217_.59.0656a25: 復説十八界十二處○此三法已攝一切法
| T2217_.59.0656a26: | 云云 | 經云。若色若受想行識若界若處 | 文 | 此 |
T2217_.59.0656a28: 科爲宗故云三法歟
T2217_.59.0656a29: 心不在内不在外等者。今此内外唯十二處
T2217_.59.0656b01: 歟。云但觀内外十二處故。蘊界下別明故。
T2217_.59.0656b02: 又兩本義釋中牒經文。不在内六處不在外
| T2217_.59.0656b03: | 及兩中間 | 文 | 或通蘊界歟。界門六界外十二 |
T2217_.59.0656b05: 門廣故。但觀者對所攝一切法云但。非遮
T2217_.59.0656b06: 蘊界歟○兩中間者。疏十五云。外境内心。
| T2217_.59.0656b07: | 以身心觀照爲中間 | 文 | 義釋十一云。外境 |
| T2217_.59.0656b08: | 内身。以心觀察爲中間 | 文 | 私云。疏釋少異。 |
| T2217_.59.0656b09: | 然疏釋倶心境合縁爲中間 | 云云 |
T2217_.59.0656b11: 間各可有此三也。相者相在即離合觀兩
T2217_.59.0656b12: 中間歟。中間有二。謂遮表也。即離合故。亦
T2217_.59.0656b13: 即亦離是表也。合故又非即非離。即遮也。
| T2217_.59.0656b14: | 内外合觀又爾也 | 西明釋云。解云。非即非離即是亦 即亦離。其義如何。若表即離成第 |
| T2217_.59.0656b15: | 三句。若遮即離成第四句。 謂即故非離離故非即。文 | 外人所計有三種 |
T2217_.59.0656b17: 蘊。述曰。有計我體即是蘊○二離蘊。即體
| T2217_.59.0656b18: | 非蘊。三者與蘊不即不離。犢子外道計 | 云云 |
| T2217_.59.0656b20: | 義即以心爲如來 | 等文 | 問。所謂内心之大我 |
| T2217_.59.0656b21: | 也 | 文 | 非指外道所計眞我耶。今復約眞我 |
| T2217_.59.0656b22: | 明心實相 | 文 | 此意矣。答。大我者法身大我。 |
T2217_.59.0656b24: 黄等眞我也。守護經云。善男子一切如來説
T2217_.59.0656b25: 此心相非青非黄非赤非白非紅非紫非
| T2217_.59.0656b26: | 金色○非非男女亦復非是亦男亦女 | 文 |
T2217_.59.0656b28: 我也。今水精色云金色不男女者當非
T2217_.59.0656b29: 男女歟。又亦男亦女又不男女攝歟。法華云
T2217_.59.0656c01: 五種不男故。謂非男女無形亦男亦女二形
T2217_.59.0656c02: 歟
T2217_.59.0656c03: 然此等衆相悉從衆縁生等者。問。青黄等衆
T2217_.59.0656c04: 相是外道所計當情現無法。何云衆縁生耶。
| T2217_.59.0656c05: | 答。或云。不了自心故而作是言 | 云云 | 外道 |
T2217_.59.0656c07: 計我故云衆縁生歟。如三界同性也。若不
T2217_.59.0656c08: 爾者何云青實相不壞故耶或云。直於心
T2217_.59.0656c09: 法作青黄等計。我宗青黄等云縁生法。何
| T2217_.59.0656c10: | 爲常我耶 | 爲言 | 問。青實相不壞故者。即事而 |
T2217_.59.0656c12: 用都無。何云實相不壞。當知。於依他顯形
T2217_.59.0656c13: 生我相故。約所遍計依他作此説歟。或
T2217_.59.0656c14: 遍計理無與眞如不變一際故云爾歟
T2217_.59.0656c15: 如有外道阿闍梨等者。智證大師疏抄云。外
T2217_.59.0656c16: 道阿闍梨黒月夜等可求本文。自餘小乘
| T2217_.59.0656c17: | 論等皆可求之 | 文 | 又云。外道阿闍梨者大唐 |
T2217_.59.0656c19: 禮稱云南無不可思議功徳。俗人嘲云南無
| T2217_.59.0656c20: | 不可聽聞 | 偏徒等所 見也云云 |
T2217_.59.0656c22: 本不生際其心淨住生大惠光明。普照無量
| T2217_.59.0656c23: | 法性見諸佛所行之道故云法明道也 | 文 | 今 |
T2217_.59.0656c25: 所雖異倶名淨菩提心也。心王如來者内心
T2217_.59.0656c26: 之大我。經云如來應正等覺是也
T2217_.59.0656c27: 心非欲界同性等者。智證抄云。心非欲界同
T2217_.59.0656c28: 性等者。疏云此心不與三界同性也。讀之
| T2217_.59.0656c29: | 者可存意 | 云云 | 讀之者可存意者上牒界 |
T2217_.59.0657a02: 對眞我。明之畢。今又約妄執故云亦是。
T2217_.59.0657a03: 而其下云此心不與三界同性也。總似釋上
T2217_.59.0657a04: 牒文。然今文但釋界非趣故有此勸歟。或
T2217_.59.0657a05: 云。三界六趣是總別異故次下云次廣分別。
T2217_.59.0657a06: 明知廣三界云天龍等也。私云。三界六趣
| T2217_.59.0657a07: | 若約有情開合隨宜有廣略 | 趣中天有三界天 故界廣趣略也。又 |
| T2217_.59.0657a08: | 界中欲界有六趣 故趣廣界狭也 | 若約其體趣狭。但所往故。 |
T2217_.59.0657a10: 界廣通善染外器中有故。光記云。然由煩
| T2217_.59.0657a11: | 惱界有差別。由異熟蘊趣有差別 | 文 | 故知。 |
T2217_.59.0657a13: 三句通界趣總句也。廣分別者且約欲界諸
| T2217_.59.0657a14: | 衆生趣歟。守護經云。心非欲界性 | 乃至 | 非人 |
| T2217_.59.0657a15: | 等一切同類 | 文 | 私云。今文趣又云同性。彼經 |
T2217_.59.0657a17: 謂非想處即是涅槃者。抄云。謂有一類外道
T2217_.59.0657a18: 得彼非想非非想處定計此最極清淨處
| T2217_.59.0657a19: | 以爲涅槃也 | 文 |
| T2217_.59.0657a21: | 天故名一切衆生主。能生一切有情故也 | 文 |
| T2217_.59.0657a23: | 天別名也。亦是佛化身 | 文 | 智論五云。如韋紐 |
| T2217_.59.0657a24: | 天秦言遍問。四臂投貝持輪騎金翅鳥 | 文 |
T2217_.59.0657a26: 性義耶。然彼天即計涅槃又彼天生諸法。
T2217_.59.0657a27: 即所計我故天趣同我歟。問。毘紐天何界天
T2217_.59.0657a28: 乎。答。弘決第十云。毘紐天亦云韋紐天
T2217_.59.0657a29: 亦韋糅天。此翻遍勝。亦遍問亦遍淨。阿含
T2217_.59.0657b01: 云是色天。倶舍云是第三禪頂天。淨影云
| T2217_.59.0657b02: | 處在欲界之極 | 文 | 又云。韋紐是梵王之父 |
| T2217_.59.0657b03: | 母 | 文 | 私云。准此釋。通欲色二界。然今欲 |
T2217_.59.0657b05: 三界天歟。其下能破云然此三界故
T2217_.59.0657b06: 八功徳性不與彼同等者。此水性幷寶性譬
T2217_.59.0657b07: 心性。隨器殊味遇物同色。心性隨縁而成
T2217_.59.0657b08: 界趣之義也。雖隨縁然水性寶性不與彼
T2217_.59.0657b09: 同。是不變義也。上文況令心性同於彼性
| T2217_.59.0657b10: | 耶 | 文 | 此＊意。心性者理性彼性者界趣事性 |
T2217_.59.0657b12: 復次世尊將欲開示等者。或云。今此釋通前
T2217_.59.0657b13: 約外道我明淨菩提心之二段文作復次
T2217_.59.0657b14: 釋也。故云故佛説言如來非青等也。普門
T2217_.59.0657b15: 示現六趣身者通四重壇也。中臺首陀會天
| T2217_.59.0657b16: | 形四佛輪王形故 | 云云 | 私云。疏第三云。第三 |
| T2217_.59.0657b17: | 重一切衆生喜見隨類之身 | 文 | 又云。自臍以 |
| T2217_.59.0657b18: | 下現生身釋迦示同人法及二乘六趣 | 文 |
| T2217_.59.0657b20: | 神仙 | 文 | 此等説外部文也。准知今又六趣之 |
T2217_.59.0657b22: 人天是皆佛身也。十界圓壇寧限六凡無
T2217_.59.0657b23: 四聖耶今擧六凡顯四聖歟。凡今釋意行
T2217_.59.0657b24: 者不識因縁生故。於本尊海會顯形男女
| T2217_.59.0657b25: | 等而生戲論故。作此説也 | 爲言 |
T2217_.59.0657b27: 部衆文歟。准嘉祥義疏。龍是畜生。迦樓羅
T2217_.59.0657b28: 者此云金翅鳥。揵撻婆一云屬鬼道。一云
T2217_.59.0657b29: 屬修羅道。緊那羅是畜生道攝。緊那羅此云
T2217_.59.0657c01: 疑神。亦云人非人。其形似人而頭有一角
| T2217_.59.0657c02: | 取意 | 又云。八部鬼神本悉非人而變作人形 |
| T2217_.59.0657c03: | 來聽説法故云人非人也 | 文 | 又仁王疏云。 |
| T2217_.59.0657c04: | 藥叉此云威徳又翻傍生 | 文 | 或釋云。八部 |
| T2217_.59.0657c05: | 即天鬼畜修羅 | 文 | 准此等釋今八部衆中無 |
T2217_.59.0657c07: 歟。或約多分歟。又法華經云。爾時會中比
T2217_.59.0657c08: 丘比丘尼優婆塞優婆夷天龍夜叉乾闥婆阿
| T2217_.59.0657c09: | 修羅迦樓羅緊那羅摩睺羅伽人非人 | 文 | 嘉祥 |
T2217_.59.0657c11: 華正表四衆悟入一乘。今明四衆覩瑞歡
T2217_.59.0657c12: 喜。及諸天龍者上地六種震動表人天六道
| T2217_.59.0657c13: | 普皆成佛。故今列六道之衆歡喜也 | 云云 | 此 |
T2217_.59.0657c15: 部中四衆是人也。八部中闕六道之中歟。法
T2217_.59.0657c16: 華會座地獄衆不來歟。嘉祥法華疏云。依
| T2217_.59.0657c17: | 陀羅尼經有地獄衆。今會所無 | 文 | 今經會座 |
T2217_.59.0657c19: 傳漫荼羅有地獄衆。可尋決矣然輪圓具
T2217_.59.0657c20: 足壇何闕彼矣
T2217_.59.0657c21: 前説不在三處等者。或云三處者次上所擧
T2217_.59.0657c22: 三界同性義也。三界處故云三處也。故次下
| T2217_.59.0657c23: | 釋云。若心不與諸趣同性 | 文 | 此意也。私 |
T2217_.59.0657c25: 界不攝無漏無爲等故。故上釋云。但觀内
| T2217_.59.0657c26: | 外十二處即攝一切法也 | 文 | 前總約根境觀 |
T2217_.59.0657c28: 別。例如倶舍云愚根樂三故説蘊處界三
T2217_.59.0657c29: 也。或云内外兩間云三處也。今文但擧六
T2217_.59.0658a01: 根是擧六根界顯餘十二界歟。故釋云
T2217_.59.0658a02: 乃至陰入等。今擧十八界例五陰十二入
T2217_.59.0658a03: 也
T2217_.59.0658a04: 乃至陰入諸法皆應廣説者。乃至十八界中
T2217_.59.0658a05: 今擧六根故六境六識云乃至也。陰入廣
T2217_.59.0658a06: 説者如十八界五陰十二入一一歴法可
T2217_.59.0658a07: 分別故云爾也。若不爾則陰入是略説。何
T2217_.59.0658a08: 云廣耶。又上文説内外十二處。何重示矣。
T2217_.59.0658a09: 若爾界及蘊先文無總説。何今云爲未悟
T2217_.59.0658a10: 一一分別。又倶舍云。愚根樂三故説蘊處界
| T2217_.59.0658a11: | 三 | 文 | 准此釋設依根不同不亂陰入界上 |
T2217_.59.0658a13: 相望不定機根萬差。今爲未悟説界是望
T2217_.59.0658a14: 前十二入故不違倶舍説。又三科一一分別
T2217_.59.0658a15: 對前處内外分別故。又於前不擧陰界者
T2217_.59.0658a16: 經中前唯説處今偏説界互顯而兼陰歟。疏
T2217_.59.0658a17: 探經意云陰入廣説也。又下文中開蘊合
T2217_.59.0658a18: 處界。佛智巧妙前後影略三科開合周備矣。
T2217_.59.0658a19: 問。若爾何下文爲未悟合處界耶。答。衆生
T2217_.59.0658a20: 樂欲不同故。又名字數多迷眞實故
T2217_.59.0658a21: 爲破邊見聲聞故者。謂於不住眼界等文
T2217_.59.0658a22: 有二意。前正釋明約外道計今復次約聲
T2217_.59.0658a23: 聞邊見也。如犢子阿毘曇等者智論第一云。
T2217_.59.0658a24: 是佛法中亦有犢子比丘説。如四大和合
T2217_.59.0658a25: 有眼法如是五衆和合有人法。犢子阿毘曇
T2217_.59.0658a26: 中説。五衆不離人人不離五衆。不可説
T2217_.59.0658a27: 五衆是人離五衆是人。是五法藏第五不
T2217_.59.0658a28: 可説藏中所攝一切有語道人輩言。人一切
T2217_.59.0658a29: 種一切時一切法門中求不可得譬如兔角
T2217_.59.0658b01: 龜毛常無。復次十八界十二入五陰實有而
T2217_.59.0658b02: 此中無人。方廣道人言。一切法不生不滅。空
T2217_.59.0658b03: 無所有。譬如兎角龜毛常無。如是等一
T2217_.59.0658b04: 切論議師自守其法以爲實＊語餘者妄語
| T2217_.59.0658b05: | 文 | 今二部釋依智論文歟。是人法在不可説 |
T2217_.59.0658b07: 法不可説藏即我也。何云人法在彼藏耶。
T2217_.59.0658b08: 謂法字増歟。故智論但云人。又義釋無法
T2217_.59.0658b09: 字矣。或云。今人法者非人與法。人即法歟。
T2217_.59.0658b10: 猶如云眼法矣。故十二門論疏上云。犢子
T2217_.59.0658b11: 部云。四大和合有眼法。五陰和合有人法。
T2217_.59.0658b12: 今明眼從四大生則無自性。人由陰有。義
| T2217_.59.0658b13: | 亦同之 | 文 | 問。此犢子所計我人法二我中何 |
| T2217_.59.0658b15: | 見我空。出於俗諦別有人體 | 文 | 依之大 |
T2217_.59.0658b17: 我法倶有宗。唯識論中以非即非離我出破
T2217_.59.0658b18: 我文。又慈恩宗輪疏云。其犢子部謂補特
T2217_.59.0658b19: 伽羅非即蘊離蘊。謂實有我非有爲無爲
T2217_.59.0658b20: 然與蘊不即不離。佛説無我但無即蘊離
T2217_.59.0658b21: 蘊。如外道等所計之我悉皆是無。非無一
T2217_.59.0658b22: 分可説。不即蘊離蘊。我既不可説亦不可
| T2217_.59.0658b23: | 言形量大小等。乃至成佛此我常在 | 文 | 又 |
T2217_.59.0658b25: 我。二障之内何障所攝。答。言煩惱如何羅
T2217_.59.0658b26: 漢起煩惱障。若所知障如何論説生空智斷。
T2217_.59.0658b27: 三藏解云。是我執故煩惱障攝。此部未得羅
T2217_.59.0658b28: 漢果時所計我相同佛在時犢子外道。由斯
T2217_.59.0658b29: 立號名犢子部。初談未成羅漢時計故
| T2217_.59.0658c01: | 説彼部亦計我。理實得果已斷我執 | 文 | 私 |
T2217_.59.0658c03: 假施設我名非實我也歟。故彼疏釋彼論
T2217_.59.0658c04: 依蘊處界假施設名云。謂我非即蘊非離
T2217_.59.0658c05: 蘊處界亦爾○但依蘊等假施設此義名
| T2217_.59.0658c06: | 我實非蘊等 | 文 | 又僧偘釋云。依婆娑有二。 |
T2217_.59.0658c08: 假名則非邪見。犢子但計假名異於外道
| T2217_.59.0658c09: | 故不妨是羅漢 | 文 | 西明意。未成羅漢時 |
T2217_.59.0658c11: 道已斷故。然今非即非離我依邪思惟等立
T2217_.59.0658c12: 不可説藏歟。若非分別惑何有此義。彼師
T2217_.59.0658c13: 釋難決定矣。了義燈第二云。要集云。有解。
T2217_.59.0658c14: 瑜伽四計唯有分別。此中第三倶生收。任運
T2217_.59.0658c15: 我執不計即離○今謂。瑜伽唯説分別。此
T2217_.59.0658c16: 論通二。此義可爾○又彼犢子却談未得
T2217_.59.0658c17: 聖時計者如何。不許異生身中起分別見
T2217_.59.0658c18: 由此。第三通叙通破。分別倶生於理爲勝。
T2217_.59.0658c19: 今謂。不爾若唯分別可順論文。彼立五藏
T2217_.59.0658c20: 我在第五不可説藏。豈倶生見作是計耶。
T2217_.59.0658c21: 又不得言犢子部計却談昔計。非據現計。
T2217_.59.0658c22: 理亦不爾。宗輪論中現叙彼等同計我故。
T2217_.59.0658c23: 若爾無學如何更起我執見耶。答。如前解。
| T2217_.59.0658c24: | 或可得言唯有學凡作如是計 | 文 | 私云。瑜 |
T2217_.59.0658c26: 中第三者唯識三計中第三非即非離我歟。
T2217_.59.0658c27: 今謂下者要集自義也。今謂不爾等燈師能
T2217_.59.0658c28: 破也。又犢子立三聚謂。有爲聚無爲聚非二
T2217_.59.0658c29: 聚也。五法藏時開有爲聚爲三世故非二
T2217_.59.0659a01: 聚是不可説藏也。又義。犢子所計我又法執
T2217_.59.0659a02: 也。無學執我大失故。故住心論云。唯蘊無我
| T2217_.59.0659a03: | 一句。攝一切小乘法盡 | 文 | 二十部異計。皆攝 |
T2217_.59.0659a05: 部計云。今據情解妄謂爲我故叙破之。實
| T2217_.59.0659a06: | 是法執 | 云云 | 故據情解。犢子部爲我有宗。若 |
T2217_.59.0659a08: 智。尚不知自證。況有漏心不知自執。於自
T2217_.59.0659a09: 法執謂爲我執。故雖謂我實是法執。如彼
T2217_.59.0659a10: 瞿波阿羅漢。作聖教要實論説有我人。而實
T2217_.59.0659a11: 法執也。若嘉祥意。以有漏心言出俗者。其
T2217_.59.0659a12: 義稍似義燈釋。然彼師意難決定。故且依
| T2217_.59.0659a13: | 燈師可爲定量 | 略抄 | 准此意。慈恩此我常 |
T2217_.59.0659a15: 依蘊等假施設名者。於法執假施設我名
T2217_.59.0659a16: 也。又今疏第二卷中。以犢子有部兩種計
T2217_.59.0659a17: 同補特伽羅。寧於法執非立我名乎
T2217_.59.0659a18: 非見非顯現者。抄云。心體向外名能見相。
T2217_.59.0659a19: 反似外境名能現相。翻此名非見非顯
| T2217_.59.0659a20: | 現也 | 文 | 此心帶妄執。能縁所縁云見現也。 |
| T2217_.59.0659a22: | 分別 | 文 |
T2217_.59.0659a24: 云有識含靈。是本有佛知見義歟。若爾成實
T2217_.59.0659a25: 論又小乘攝故。可屬邊見聲聞也。依之上
T2217_.59.0659a26: 牒文。至非顯非顯現爲一具文矣。或云。彼
T2217_.59.0659a27: 初釋意。彼釋各別牒釋。何屬邊見。就中云
T2217_.59.0659a28: 今説不住諸法。是局經不住眼界等文。不
T2217_.59.0659a29: 及非見等句也。況約十住心時。既就外道
T2217_.59.0659b01: 二乘等明心不可得義。今文專約法相三
T2217_.59.0659b02: 論可明心無相歟。所謂本有佛知見性。三
T2217_.59.0659b03: 論悉有佛性之義。如是常理者。法相理佛性
T2217_.59.0659b04: 遍在之謂也。天台華嚴。同初地淨菩提心
T2217_.59.0659b05: 故。未必爲所遣也。故大師以今一段經文
T2217_.59.0659b06: 證第八心。可思之。或又本有佛知見性者。
T2217_.59.0659b07: 天台四佛知見＊義。如是常理者。如先三乘
T2217_.59.0659b08: 一乘。各擧初顯後。九種住心皆所遮遣故。但
T2217_.59.0659b09: 於爲第八心證者。且無相義一分同故。雖
T2217_.59.0659b10: 證彼意終別。彼應佛四言離絶境。此法身如
T2217_.59.0659b11: 義遮情之説故。又爲能所遣無失。又安然
| T2217_.59.0659b12: | 云。此二人是別教菩薩 | 文 | 又智論中。犢子薩婆 |
| T2217_.59.0659b14: | 異也。又守護經云。於三世中亦不可見 | 文 | ｣ |
T2217_.59.0659b16: 知見等義。望今無相淨菩提心。遮有相世
T2217_.59.0659b17: 諦也。凡有相者。皆是虚妄者。即此意歟
T2217_.59.0659b18: 又經中自説因縁者。或云。心不住已下一段
T2217_.59.0659b19: 因縁也。謂標爲未悟者等云今復結言。復
T2217_.59.0659b20: 字起盡可局當段也。私云。今此文局當段。
T2217_.59.0659b21: 下所以下文通諸文歟。所以然者。大師以
| T2217_.59.0659b22: | 經疏文注入守護經時。祕密主心不住 | 乃至 |
T2217_.59.0659b24: 云言。今不爾故。准上文。何以故虚空相是
T2217_.59.0659b25: 菩提等文。明次上文因縁。今又可同彼矣。
T2217_.59.0659b26: 又今文。爲未悟重示故。更出因縁歟。次下
T2217_.59.0659b27: 一段雖徴二文。兼廣通諸段歟。三種無二
T2217_.59.0659b28: 義。同自心尋求菩提及一切智之意故。又如
T2217_.59.0659b29: 上種種入清淨門自心尋求菩提義。通上諸
| T2217_.59.0659c01: | 段故。前述答説意。云觀三法實相 | 乃至 | 亦 |
T2217_.59.0659c03: 即是心等耳
T2217_.59.0659c04: 離諸妄執亦無分別者。經云。離諸分別無分
| T2217_.59.0659c05: | 別 | 文 | 守護經云。以是義故。遠離一切麁細分 |
| T2217_.59.0659c06: | 別 | 文 | 准守護經幷疏上分別無分別如次云 |
T2217_.59.0659c08: 分別也。故疏上釋云。以無妄執分別。無分
| T2217_.59.0659c09: | 別亦無也 | 文 | 依此意。離字貫無分別讀之 |
T2217_.59.0659c11: 讀之。然守護經文上疏釋分明故。若無分
T2217_.59.0659c12: 別下。遮細分別歟。合譬説畢竟淨故句。遮
T2217_.59.0659c13: 細分別故畢竟淨也。文點云。若無分別。即是
| T2217_.59.0659c14: | 離一切相也 | 云云 | 意細無分別離一切相彼 |
| T2217_.59.0659c15: | 離也 | 爲言 | 一切分別無能染污之者者。離妄執 |
T2217_.59.0659c17: 心虚空界等者。界者性義。非世間空界色。釋
T2217_.59.0659c18: 中云虚空無垢是也。即法性空理。若不爾
T2217_.59.0659c19: 者。何云三種無二。故守護經云。此虚空性即
T2217_.59.0659c20: 心性故。如其心性即菩提性。如菩提性即
| T2217_.59.0659c21: | 陀羅尼性 | 文 | 三四雖異其意同耳。問。上文譬 |
| T2217_.59.0659c23: | 疏釋上文云。以世間易解空譬難解空也 | 文 |
T2217_.59.0659c25: 皆爲發明自心尋求菩提義等者。實範
字| T2217_.59.0659c26: | 義第五云。皆爲發明自心求 | 十四本無求 字。十本有 | 菩提 |
| T2217_.59.0659c27: | 義○究竟不思議中道義也 | 云云 | 虚空無垢者虚 空界也。虚空 |
| T2217_.59.0659c28: | 界者大空也。以喩 名法故云虚空菩提 | 文意三法本來同一實相也。 |
T2217_.59.0660a01: 界心即眞而假。眞故無能所異。假故悲爲
| T2217_.59.0660a02: | 根本。方便滿足名中道也 | 云云 |
T2217_.59.0660a04: 住心。云一法界心一道無爲眞理。即此意矣。
T2217_.59.0660a05: 雖因縁等者。或云。今文菩提心。爲根究竟
T2217_.59.0660a06: 作因縁也。私云。上文釋見心實相云。雖復
| T2217_.59.0660a07: | 離諸因縁。亦非無因而得成就也 | 文 | 今釋同 |
T2217_.59.0660a09: 界心雖因縁不生。而不壞因縁。菩提心實相
T2217_.59.0660a10: 生也。以不生故無能所生異。以不壞故非
| T2217_.59.0660a11: | 只菩提心生。亦無非爲根方便滿足也 | 爲言 |
| T2217_.59.0660a13: | 果。所謂不生不滅之因縁也 | 取意 | 准此文。依 |
T2217_.59.0660a15: 等矣。守護經云。如是一切皆以大慈大悲
| T2217_.59.0660a16: | 而爲根本。方便波羅蜜之所攝受 | 文 | 彼經約 |
T2217_.59.0660a18: 云滿足矣
T2217_.59.0660a19: 佛已開示淨菩提心等者。云何菩提謂如實
T2217_.59.0660a20: 知自心文也。因此文明三句大宗也。亦得
T2217_.59.0660a21: 悲爲根本方便波羅蜜滿足等是也。又云何
T2217_.59.0660a22: 菩提已下至此文。皆開示淨菩提心也。心
T2217_.59.0660a23: 不在内幷非青非黄等開示菩提心。故次
T2217_.59.0660a24: 下云無量方便皆爲令知識其心。即此意矣｣
T2217_.59.0660a25: 如此經者當知一切修多羅等者。或云。一切
T2217_.59.0660a26: 修多羅者。除大日經其餘顯密諸經也。以今
T2217_.59.0660a27: 經三句攝諸經。不可漏顯密經。故次如釋
T2217_.59.0660a28: 迦所説者。指上一切修多羅也。顯密諸經皆
T2217_.59.0660a29: 釋迦説故。故以大日金剛頂入釋教録。以
T2217_.59.0660b01: 釋迦説例三世佛説也。但至決了説者。其
T2217_.59.0660b02: 中就淺略作此説也。或云。一切修多羅但
T2217_.59.0660b03: 顯經也。顯釋迦説。密法身談故。但不擧金剛
T2217_.59.0660b04: 頂經等者。彼又能開故。同今經不別擧也。
T2217_.59.0660b05: 金剛頂部中又説三句歟。故吽字義云。遮那
T2217_.59.0660b06: 經金剛頂經等説。菩薩人菩提心爲因。大悲
| T2217_.59.0660b07: | 爲根。方便爲究竟 | 文 | 私云。金剛頂部因行證 |
T2217_.59.0660b09: 中有説文歟。又一解云。金剛頂部雖有其
T2217_.59.0660b10: 義無正説故。皆爲所開而入一切修多羅
T2217_.59.0660b11: 也。守護經雖有三句説。釋迦説故又傳宣故
T2217_.59.0660b12: 猶爲所開也。如釋迦説等者。一切經有顯
T2217_.59.0660b13: 密中。於顯中以釋迦説而例餘佛説也。智
T2217_.59.0660b14: 證指歸云。令案。横統之言無所不統。總
T2217_.59.0660b15: 十方三世一切修多羅同歸於三句。本自無
T2217_.59.0660b16: 異轍。明知在一切經後。諸經猶文此經如
T2217_.59.0660b17: 印。以三摩地印印一切諸經爲法佛祕
| T2217_.59.0660b18: | 藏 | 文 | 私云。若准一切經後文。能開似局今 |
T2217_.59.0660b20: 摩地教故
T2217_.59.0660b21: 我説諸法如是者。智證疏抄云。今案。諸法如
T2217_.59.0660b22: 是一切大小諸法。無非此無相菩提心故。今
T2217_.59.0660b23: 此經統開演説令知同轍。故言一切修多羅
T2217_.59.0660b24: 意皆同在此也。可知。一代諸經之根源祕藏
| T2217_.59.0660b25: | 矣。統攝之義明在此文 | 文 | 私云。我説者。大日 |
T2217_.59.0660b27: 諸經法故。且依此釋。我説諸法如是可訓
| T2217_.59.0660b28: | 矣。或説諸法如是 | 云云 | 意我説大小乘諸 |
| T2217_.59.0660b29: | 教皆爲三句 | 爲言 | 又義。通大日釋迦歟。謂 |
T2217_.59.0660c02: 者。約守護經傳宣三句而開餘佛顯經也。
T2217_.59.0660c03: 故又下釋中。以法華及今經爲開會説。可
T2217_.59.0660c04: 思之。問。准上文。諸法者十二處三界等法。
T2217_.59.0660c05: 約彼明心實相故云諸法如是知識其心。若
T2217_.59.0660c06: 爾何云諸經。又今諸文皆明菩提心實相。何
T2217_.59.0660c07: 云三句乎。依之守護經云。我於此諸菩
T2217_.59.0660c08: 薩等大衆之中。説如是法爲淨廣大菩提
| T2217_.59.0660c09: | 心。爲令一切了知自心故 | 文 | 爾何。答。故 |
T2217_.59.0660c11: 因畢。云我説諸法如是。非開會義乎。但守
T2217_.59.0660c12: 護經文。説字貫下句讀之。意云。如是大小
| T2217_.59.0660c13: | 乘法。爲淨廣大菩提心説也 | 爲言 | 又三句者。 |
T2217_.59.0660c15: 句故。又明菩提心三句大宗顯故
T2217_.59.0660c16: 建治元年六月比。於高野山以傳法會
T2217_.59.0660c17: 談義之次。逐月馳筆畢。以南都中川法
T2217_.59.0660c18: 泉房令清書畢。同年八月上旬。於醍
T2217_.59.0660c19: 醐寺中正院加點畢。是則勵初心之勸學。
T2217_.59.0660c20: 爲後生之資糧而已
| T2217_.59.0660c21: | 金剛佛子頼瑜 | 生年五十歳 |
T2217_.59.0660c23:
T2217_.59.0660c24:
T2217_.59.0660c25:
T2217_.59.0660c26:
T2217_.59.0660c27: 疏卷第一之七
T2217_.59.0660c28: 經若我若我所者。五見中身見。於五蘊執我
T2217_.59.0660c29: 我所也。我者我身也。以常一主宰義名我
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