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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59

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T2217_.59.0660a01: 界心即眞而假。眞故無能所異。假故悲爲
T2217_.59.0660a02: 根本。方便滿足名中道云云
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: 因縁也。私云。上文釋見心實相云。雖
T2217_.59.0660a07: 諸因縁。亦非因而得成就今釋同
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。亦無根方便滿足爲言
T2217_.59.0660a12: 又上釋云。智性種以五義縁。至菩提妙
T2217_.59.0660a13: 。所謂不生不滅之因縁也取意此文。依
T2217_.59.0660a14: 菩提心因縁根究竟故。云亦得悲爲根
T2217_.59.0660a15: 矣。守護經云。如是一切以大慈大悲
T2217_.59.0660a16: 而爲根本。方便波羅蜜之所攝受彼經約
T2217_.59.0660a17: 利他方便故云攝受。今經約自利究竟
T2217_.59.0660a18: 滿足
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: 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
T2217_.59.0660a27: 經三句攝諸經。不顯密經。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: 釋迦説三世佛説也。但至決了説者。其
T2217_.59.0660b02: 中就淺略此説也。或云。一切修多羅但
T2217_.59.0660b03: 顯經也。顯釋迦説。密法身談故。但不金剛
T2217_.59.0660b04: 頂經等者。彼又能開故。同今經別擧也。
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: 根。方便爲究竟私云。金剛頂部因行證
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
T2217_.59.0660b10: 正説故。皆爲所開而入一切修多羅
T2217_.59.0660b11: 也。守護經雖三句説。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
T2217_.59.0660b13: 中。於顯中釋迦説而例餘佛説也。智
T2217_.59.0660b14: 證指歸云。令案。横統之言無統。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。以三摩地印一切諸經法佛祕
T2217_.59.0660b18: 私云。若准一切經後文。能開似
T2217_.59.0660b19: 。若依三摩地印。似金剛頂部。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。無此無相菩提心故。今
T2217_.59.0660b23: 此經統開演説令同轍。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。統攝之義明在此文私云。我説者。大日
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
T2217_.59.0660b28: 矣。或説諸法云云意我説大小乘諸
T2217_.59.0660b29: 皆爲三句爲言又義。通大日釋迦歟。謂
T2217_.59.0660c01: 如此經者等。以今經顯經也。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。以法華及今經開會説。可
T2217_.59.0660c04: 之。問。准上文。諸法者十二處三界等法。
T2217_.59.0660c05: 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: 三句乎。依之守護經云。我於此諸菩
T2217_.59.0660c08: 薩等大衆之中。説是法廣大菩提
T2217_.59.0660c09: 。爲一切了知自心爾何。答。故
T2217_.59.0660c10: 上文結成此菩提心三種無二與根究竟
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。説字貫下句之。意云。如是大小
T2217_.59.0660c13: 乘法。爲廣大菩提心説也爲言又三句者。
T2217_.59.0660c14: 菩提心三句攝故云爾。或菩提心又有短三
T2217_.59.0660c15: 故。又明菩提心三句大宗顯
T2217_.59.0660c16:   建治元年六月比。於高野山傳法會
T2217_.59.0660c17: 談義之次。逐月馳筆畢。以南都中川法
T2217_.59.0660c18: 泉房清書畢。同年八月上旬。於
T2217_.59.0660c19: 醐寺中正院加點畢。是則勵初心之勸學
T2217_.59.0660c20: 後生之資糧而已
T2217_.59.0660c21:   金剛佛子頼瑜生年五十
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
T2217_.59.0660c29: 我所也。我者我身也。以常一主宰義
T2217_.59.0661a01: 也謂我見顛倒縁非我五蘊。邪推度執常一
T2217_.59.0661a02: 主宰也。次我所見者。以餘法我身也。餘
T2217_.59.0661a03: 法者。我器我瓔珞等僮僕等也。所者所屬。
T2217_.59.0661a04: 餘法屬我物故名我所也。餘法虚假無
T2217_.59.0661a05: 他所屬。而顛倒推度執我所也。此我見我
T2217_.59.0661a06: 所見。是身見攝也
T2217_.59.0661a07: 若能執所執者。私案。能執者能遍計依他妄
T2217_.59.0661a08: 心也。所執者當情現境上所擧我我所歟。即
T2217_.59.0661a09: 遍計所執也。或又所遍計境歟。若爾能執所
T2217_.59.0661a10: 執。如次依他能取所取歟。即依他見相二分
T2217_.59.0661a11: 也。此二分離心無境。離境無心然離心有
T2217_.59.0661a12: 境離境有心。是我我所能所取也。前二義
T2217_.59.0661a13: 中。所執爲所遍計。聖教無文。又爲我我所
T2217_.59.0661a14: 重言。然上約我名我有義。顯前我我所
T2217_.59.0661a15: 是所執何失。例如更擧清淨我矣。守護經
T2217_.59.0661a16: 云。若有執受若無執受必當今能執所
T2217_.59.0661a17: 。彼經中無我我所及清淨之文。又准牒
T2217_.59.0661a18: 若我乃至清淨文我人壽者等法者。遍計
T2217_.59.0661a19: 能取所取云能執所執歟。或等法言擧依他
T2217_.59.0661a20: 能執
T2217_.59.0661a21: 世尊前已廣説等者。前文中雖廣約十二處
T2217_.59.0661a22: 十八界等心實相。猶有解者故。再略
T2217_.59.0661a23: 處界我我所等也又五蘊法前未明故。今
T2217_.59.0661a24: 更開説也。故知。廣説者指前心不在内已下
T2217_.59.0661a25: 歟。亦爲等者。此釋意釋成前我説諸法等
T2217_.59.0661a26: 決了義也。非諸文。所以上文中雖
T2217_.59.0661a27: 識其心。未何法識其心。故重約
T2217_.59.0661a28: 科等法而明決了義也。故知。初釋不
T2217_.59.0661a29: 會説也。後釋局我説已下故。爲決了別説
T2217_.59.0661a30: 也。初句云以下隨文釋。可二意
T2217_.59.0661b01: 或説諸蘊和合中我不可得者。唯蘊無我義
T2217_.59.0661b02: 故。指諸部小乘經也。今經中若色若受想行
T2217_.59.0661b03: 識求不可得等文歟。諸法從縁生都無自性
T2217_.59.0661b04: 者。法空義故指般若等諸大乘説也。今經中
T2217_.59.0661b05: 一切分段中求不可得等文歟。分段者衆縁
T2217_.59.0661b06: 生義故。依之下疏云。乃至一切分段中求不
T2217_.59.0661b07: 可得者。即是摩訶般若等中。歴法廣明者是
T2217_.59.0661b08: 彼言諸法實相等者。指事云。於諸經中
T2217_.59.0661b09: 説實相*者。與此經中所明心之實相。體
T2217_.59.0661b10: 同而教相異私云。而教相異者。彼漸
T2217_.59.0661b11: 次開實相。此直約諸法故。漸頓異故云
T2217_.59.0661b12:
T2217_.59.0661b13: 然後爲説即心之印者。今此即心印有三意
T2217_.59.0661b14: 一者法華經也故上釋指法華云。然後如來
T2217_.59.0661b15: 印以實相又法華經云。爲説實相印
T2217_.59.0661b16: 本經幷上疏釋。無爭法華也。凡今文中
T2217_.59.0661b17: 二節。從如一切經中更無別理也者。
T2217_.59.0661b18: 先擧小乘三乘漸次教會之也。次從
T2217_.59.0661b19: 爲薄福祕要之藏也者。擧法華開會
T2217_.59.0661b20: 今經決了也。所謂小乘三乘無決了
T2217_.59.0661b21: 故。擧彼專述開會義故。云彼言諸法實
T2217_.59.0661b22: 相者即是此經心之實相也。又法華雖
T2217_.59.0661b23: 會説。異今經決了故。云今經即不如是等
T2217_.59.0661b24: 也。即與直其意異。大師釋云。餘教頓悟根熟
T2217_.59.0661b25: 時。密乘頓悟。初心凡夫此生證悟彼根
T2217_.59.0661b26: 熟故。時義契合説即心印。此初心凡夫直示
T2217_.59.0661b27: 故云直約等也。問。何以知法華開會説。又
T2217_.59.0661b28: 所牒經文未其義耶。答。不能自信作佛
T2217_.59.0661b29: 之釋。正當法華不自信作佛之文。淨諸垢障
T2217_.59.0661c01: 之説。是轉四諦方等人法垢穢之意也。
T2217_.59.0661c02: 將護其心文。般若洮汰之謂也。時義契合然
T2217_.59.0661c03: 後爲説即心之印者。四十餘年機根調熟後。
T2217_.59.0661c04: 爲説實相印之義也。文義悉契彼經矣。但
T2217_.59.0661c05: 於經文無法華説者。經文約未開阿含般若
T2217_.59.0661c06: 。雖決了義。疏家爲今經決了
T2217_.59.0661c07: 法華故。疏擧之歟。或大師以法華
T2217_.59.0661c08: 如實知自心故。前段我説諸法如是句兼
T2217_.59.0661c09: 歟。疏家探經意今文釋之歟。二者即心
T2217_.59.0661c10: 印今經也。直令其心即心義故。故疏釋
T2217_.59.0661c11: 云。如來智印即定其心廣分別説以智印
T2217_.59.0661c12: 即定其心。豈非即心印義乎。今經即不如是
T2217_.59.0661c13: 者。遮前漸次實相。直約已下釋成即心印
T2217_.59.0661c14: 也。一切經中言不一乘。況諸法無自
T2217_.59.0661c15: 性義。專當花嚴經故。智證疏抄釋此文云。
T2217_.59.0661c16: 今案以此明見一切諸經漸次開實。久默斯
T2217_.59.0661c17: 要之言。竝可此漸次之門。今此經中歴
T2217_.59.0661c18: 小諸法開示實相眞實故爲頓覺成佛入如
T2217_.59.0661c19: 實相門決了之故也此釋心久默斯要之
T2217_.59.0661c20: 法華入漸次門也。但自信作佛者。如實知自
T2217_.59.0661c21: 心義也。淨諸垢障等。約陰界入方便
T2217_.59.0661c22: 其心義。時機契合者。出生義云。大種姓根法
T2217_.59.0661c23: 縁已熟。三祕密教説時正至等此意矣。或又
T2217_.59.0661c24: 自信作佛淨諸垢障等。重指前漸次實相
T2217_.59.0661c25: 今經方便之義也。故上釋云。釋迦如
T2217_.59.0661c26: 來及三世佛所説法。無此三句。究竟同
T2217_.59.0661c27: 歸本無異轍取意故智證指歸云。明知在
T2217_.59.0661c28: 切經後。諸經猶文此經如印。以三摩地印
T2217_.59.0661c29: 一切諸經。爲諸佛祕藏三者法華幷今
T2217_.59.0662a01: 經爲即心印歟。經疏同以第三劫爲眞言
T2217_.59.0662a02: 故。大師又以天台同淨菩提心故。以
T2217_.59.0662a03: 小乘三乘所開也。三義中前二義爲
T2217_.59.0662a04:
T2217_.59.0662a05: 謂若分段者總擧從縁生法者。問。分段變易
T2217_.59.0662a06: 聖教常言。若言所顯。對若顯色等分段
T2217_.59.0662a07: 生死也。況下文擧我我所等。又處界攝
T2217_.59.0662a08: 。彼等非縁生法。若爾何何爲總句乎。
T2217_.59.0662a09: 答。結文既云一切分段中。非隨一也。況復
T2217_.59.0662a10: 守護經云。謂此心性於一切相若形若顯等
T2217_.59.0662a11: 文。大師以今經文彼文。然於一切相文。
T2217_.59.0662a12: 今謂若分段句。一切相言豈非總句。疏
T2217_.59.0662a13: 以法待因縁生必有差別相故。即此意矣。
T2217_.59.0662a14: 但若言可如訓也。又我我所於縁生法
T2217_.59.0662a15: 起故。無爲依他所依故。且屬衆縁生歟。
T2217_.59.0662a16: 或性宗以上爲無爲體一故。能迷妄心亦云
T2217_.59.0662a17: 遍計所執故云縁生歟。或約多分
T2217_.59.0662a18: 總句
T2217_.59.0662a19: 當知一切色塵等者。有二意。一者顯形外云
T2217_.59.0662a20: 一切色塵。是表色也。取捨屈伸等非一故云
T2217_.59.0662a21: 一切。是解經境界句中。問。表色是有情攝。
T2217_.59.0662a22: 合掌打縛等令示内心故。故慈恩釋云表
T2217_.59.0662a23: 謂表示。表自内心於他故下内
T2217_.59.0662a24: 身五蘊之中。然上文釋今色云。色本非情
T2217_.59.0662a25: 故大師釋云。謂或顯色或形色若色受想行
T2217_.59.0662a26: 乃至顯形如文可知。自下即是表色也。取
T2217_.59.0662a27: 捨業用爲作等故何。答。上擧顯形下擧
T2217_.59.0662a28: 。其中間所示色塵非表色。何乎。但色本
T2217_.59.0662a29: 非情者指顯形。非境界句。況上既釋
T2217_.59.0662b01: 。法境中有心心所法。寧但云非情乎。聲
T2217_.59.0662b02: 字義釋出三色證故。境界句通六塵故。且
T2217_.59.0662b03: 之也。又内身者。頌疏十一云。第二内外
T2217_.59.0662b04: 門。自身名内。所餘他身非情名外。或約
T2217_.59.0662b05: 二處眼等五根内。色等五境名
T2217_.59.0662b06: 内外分別非一。何爲難矣。又大師釋云。顯
T2217_.59.0662b07: 色等色。内外依正具表色通器界歟。然
T2217_.59.0662b08: 彼依正不二故云爾歟。或今教意。三摩耶身
T2217_.59.0662b09: 等有發心修行義故云爾。二者青黄長短等
T2217_.59.0662b10: 二十種色。對顯形一切色塵也。其體雖
T2217_.59.0662b11: 一開合異故。故倶舍云。色二或二十既云
T2217_.59.0662b12: 色本非情故。上六塵擧非情邊。准大乘意
T2217_.59.0662b13: 法境中今取極略極迥等。而非心心
T2217_.59.0662b14: 歟。下五蘊有情故。情非情相對。若不
T2217_.59.0662b15: 繁重歟。守護經云。謂此心性於一切相
T2217_.59.0662b16: 若形若顯若復色蘊受想行識。若復色塵聲
T2217_.59.0662b17: 香味觸。若有執受若無執受。若十二入若十
T2217_.59.0662b18: 八界。如是等法觀察推求。竟不可得私云。
T2217_.59.0662b19: 若復色塵等文當今境界句。然不法境
T2217_.59.0662b20: 之。或書寫誤歟。般若寺抄云。蘊處界
T2217_.59.0662b21: 中及三界男女顯色形色迥色表色中。皆不
T2217_.59.0662b22: 可得言也此釋。一切色塵中亦攝法處
T2217_.59.0662b23: 迥色歟
T2217_.59.0662b24: 乃至現在一念識者。問。今此一念者。妄心歟
T2217_.59.0662b25: 眞心歟。答。可妄心歟。所以然者。凡今宗意
T2217_.59.0662b26: 直約諸法其心。爲心易成。
T2217_.59.0662b27: 且指一念妄心也。謂於三科簡却界入。復
T2217_.59.0662b28: 五蘊中。除四蘊取識蘊。從麁至細漸略
T2217_.59.0662b29: 義豈眞心乎。又蘊不攝無爲性相所判故。天
T2217_.59.0662c01: 台指要釋一念三千云。的指一念。即三法
T2217_.59.0662c02: 妙中特取心法也。應知心法亦就迷就
T2217_.59.0662c03: 而辨天台既談事具三千。祕宗豈述眞心
T2217_.59.0662c04: 三諦乎。所謂衆生念念妄心。悉從縁生故即
T2217_.59.0662c05: 假也。縁生無性故即空也。此空有即不二故
T2217_.59.0662c06: 即中也。此三諦遠離斷常一異等戲論故。云
T2217_.59.0662c07: 遠離戲論也。此三諦即a字有空不生三義
T2217_.59.0662c08: 故。云至於本不生際也。此一念三諦義同
T2217_.59.0662c09: 台一念三千。故大師以如實知自心第八
T2217_.59.0662c10: 住心。云一念心中即具三諦。以此爲
T2217_.59.0662c11: 天台十不二門云。良由無始一念三千以
T2217_.59.0662c12: 千中生陰二千正。國土一千屬依。依正
T2217_.59.0662c13: 既居一念一心。豈分能所。雖能所依正
T2217_.59.0662c14: 宛然
T2217_.59.0662c15: 已説觀諸法實相次明觀於我相者。諸法局
T2217_.59.0662c16: 依圓我歟。百法論云。何等一切法。云
T2217_.59.0662c17: 何爲無我此釋者。若能執所執*遍計
T2217_.59.0662c18: 所執能取所取歟。若不爾者何云但有假名
T2217_.59.0662c19:
T2217_.59.0662c20: 如長爪梵志等者。智論第一云。舍利弗舅
T2217_.59.0662c21: 摩訶倶絺羅。與姉論義不婦。倶絺羅思
T2217_.59.0662c22: 惟。非姉力必懷智人。未生乃爾。及生長
T2217_.59.0662c23: 何生憍慢心。出家作梵志南天竺。始讀
T2217_.59.0662c24: 經書自誓願言。我不抓讀十八種經書
T2217_.59.0662c25: 人見抓長長爪梵志。是人以種種經書智
T2217_.59.0662c26: 惠力故。摧伏諸論師已直向佛所。面語
T2217_.59.0662c27: 言。瞿曇我一切法不受。佛問長爪。汝一切
T2217_.59.0662c28: 法不受。是見受不。佛所質義。汝已飮邪見
T2217_.59.0662c29: 一切法不受。是見汝受不。爾時長爪
T2217_.59.0662c30: 梵志。如好馬見鞭影即覺便著正道。愧慚
T2217_.59.0663a01: 低頭如是思惟。佛置我兩處負門中若我
T2217_.59.0663a02: 是見我受。是負處門麁故衆多人所共知
T2217_.59.0663a03: 云何自言一切法不受今受是見。此現前妄
T2217_.59.0663a04: 語。是麁負處門。衆人所共知。第二負門細。
T2217_.59.0663a05: 我欲之以少有知者故作是念已答
T2217_.59.0663a06: 言。瞿曇一切法不受。是見亦不受。佛語
T2217_.59.0663a07: 。汝不一切法。是見亦不受則無所受。
T2217_.59.0663a08: 衆人異。何生憍慢。長爪自知負處
T2217_.59.0663a09: 佛智敬信阿羅漢取意私云。雖
T2217_.59.0663a10: 是見亦不受之答長爪意雖受之恐麁負
T2217_.59.0663a11: 處故擧不受答。今約彼意許故而受是
T2217_.59.0663a12: 。論云顯受之。可
T2217_.59.0663a13: 今亦如是取著觀空等者此文有二意。一云
T2217_.59.0663a14: 以前外道清淨計例長爪見也。如者譬
T2217_.59.0663a15: 喩義也。疏第二。以觀空智惠不斷常
T2217_.59.0663a16: 長爪見云云一云如長爪等者即擧
T2217_.59.0663a17: 淨計外道也。如者指事也。今亦下擧行者觀
T2217_.59.0663a18: 空智歟。然二義中前義爲勝。生是清淨想者
T2217_.59.0663a19: 經清淨文故彼豈行者想乎。況長爪見不
T2217_.59.0663a20: 涅槃之故。即於以下行者觀心也」
T2217_.59.0663a21: 即是摩訶般若等者。釋經乃至言也。上雖
T2217_.59.0663a22: 我我所二科法六度萬行等
T2217_.59.0663a23: 乃至也。故釋云。當知六度萬行乃至心亦
T2217_.59.0663a24: 不可得一切分段句准謂若分段句
T2217_.59.0663a25: 故。問。摩訶般若所明廣通三科等。何唯
T2217_.59.0663a26: 六度等讓彼矣。如於陰界入等文非
T2217_.59.0663a27: 若所明乎。答。陰界入義亦雖大品所明。彼
T2217_.59.0663a28: 義既讓毘曇故。今以彼爲例而指大品六
T2217_.59.0663a29: 度萬行也。當知句端此意矣。況所牒既乃至
T2217_.59.0663b01: 以下句。不上三科也。一切分段句雖
T2217_.59.0663b02: 三科。今約六度萬行邊故。一切總持三
T2217_.59.0663b03: 昧者疏第十二云。百八三昧五百陀羅尼門
T2217_.59.0663b04: 總持陀羅尼梵漢不同也
T2217_.59.0663b05: 是心常樂我淨等者下所擧八倒歟抄云。八
T2217_.59.0663b06: 者。外道謂世間常樂我淨四。二乘謂
T2217_.59.0663b07: 永寂涅槃則無常樂我淨復四倒
T2217_.59.0663b08: 若依此釋所離妄倒也。又起信論釋本覺
T2217_.59.0663b09: 云。常樂我淨義故又釋所對染云。非常
T2217_.59.0663b10: 非樂非我非淨釋論云。此四種過以
T2217_.59.0663b11: 本覺體中四種功徳云云若依此釋四徳
T2217_.59.0663b12: 四患
T2217_.59.0663b13: 復次如聲聞等者。或云。此文大分二段。謂祕
T2217_.59.0663b14: 密頓悟二門也。上文雖此意祕密
T2217_.59.0663b15: 頓悟二門故。今更分別此二義也。或云。此
T2217_.59.0663b16: 釋對聲聞位眞言行者法明道分位
T2217_.59.0663b17: 私云。前開小乘三乘漸次門而爲今心實
T2217_.59.0663b18: 也。故上釋云。或説諸蘊和合中我不可
T2217_.59.0663b19: 。或説諸法從縁生都無自性。彼言諸法
T2217_.59.0663b20: 實相者即是此經心之實相云云此意矣。然今
T2217_.59.0663b21: 釋意對小乘三乘觀修而明眞言行者觀行
T2217_.59.0663b22: 也。未必開會義矣。所以對聲聞我不可得
T2217_.59.0663b23: 而明眞言心不可得又對三乘漸修而顯
T2217_.59.0663b24: 言頓悟也。或又次上釋陰界入義讓毘曇
T2217_.59.0663b25: 度萬行等指般若。今釋對毘曇祕要義
T2217_.59.0663b26: 般若頓悟旨矣。戒定智惠者般若所
T2217_.59.0663b27: 説六度等故。問。不可得言雖同我與心其體
T2217_.59.0663b28: 別。何爲例准乎。答。心上執遮之准我不可
T2217_.59.0663b29: 歟。猶如三無性矣。問。依圓無性空
T2217_.59.0663c01: 體若爾今又心體可空乎。答。彼無性體空執
T2217_.59.0663c02: 空兩門諍歟。然雖體空所遣是所執故。今又
T2217_.59.0663c03: 遮情門故。當執空義歟。若約第四重無相
T2217_.59.0663c04: 者體空義何無矣
T2217_.59.0663c05: 於八直道中等者。智論八直道八直道者
T2217_.59.0663c06: 八正道歟。直正義同故。准小乘性相八正道
T2217_.59.0663c07: 見道位中。法眼淨又見道得益故。倶舍云。
T2217_.59.0663c08: 修道位中近菩提位助覺勝故説七覺増
T2217_.59.0663c09: 見道位中速疾而轉道行勝故説八聖道増
T2217_.59.0663c10: 若依大乘者七覺見道八正修道也。然玄
T2217_.59.0663c11: 賛釋云。此八正道。別修行相雖修道。體
T2217_.59.0663c12: 實通餘見無學道。世尊應八正道
T2217_.59.0663c13: 大小乘意大異。然今依小乘意歟。問。若爾
T2217_.59.0663c14: 法眼淨小乘得益。何下云大菩提道中得
T2217_.59.0663c15: 眼淨乎。答。法華經既有法眼淨益。何但小
T2217_.59.0663c16: 乘矣。今經意初地法明道云法眼淨。除蓋障
T2217_.59.0663c17: 三昧云遠塵離垢歟。又設雖法眼淨非
T2217_.59.0663c18: 明道。此位得彼益歟。疏下文中以初地法
T2217_.59.0663c19: 明道聲聞見道。故嘉祥義疏云。法眼淨有
T2217_.59.0663c20: 二。一者小乘是初果。二大乘是初地。此難
T2217_.59.0663c21: 知也又同師仁王疏云。無量人衆皆得
T2217_.59.0663c22: 眼淨謂始證初地云云妙樂疏記名同義殊
T2217_.59.0663c23: 道暹釋引莊嚴論初地耳。故知今法眼
T2217_.59.0663c24: 淨是初地得益也。又義疏云。但衆經多明
T2217_.59.0663c25: 眼淨。是小乘而聞大乘。作小果者。有
T2217_.59.0663c26: 鈍根雖大法。無巧方便故證小果
T2217_.59.0663c27: 台釋云。法眼淨名通於大小。無生忍名唯局
T2217_.59.0663c28:
T2217_.59.0663c29: 如餘遠離方便諸菩薩等者。或云。今此菩薩
T2217_.59.0664a01: 者顯三乘一乘菩薩也。一乘又經遠劫故。故
T2217_.59.0664a02: 大師今經開題云。佛華法華牛時歴三大
T2217_.59.0664a03: 又云。告成三大云云漸次頓悟顯密
T2217_.59.0664a04: 差異故。先師云。經疏幷儀軌等説皆顯云
T2217_.59.0664a05: 乘密云一乘。故疏第九云。略説法有四種
T2217_.59.0664a06: 謂三乘及祕密乘又五祕密經云。若於
T2217_.59.0664a07: 修行者久經三大無數劫或證七地
T2217_.59.0664a08: 向二乘道取意若非三乘。何有七地退
T2217_.59.0664a09: 之義矣。就中人法二空觀專第二劫行也。
T2217_.59.0664a10: *故疏第二釋第二劫行云。人法二空之相
T2217_.59.0664a11: 亦不又超度人法有無二障云云
T2217_.59.0664a12: 心之影像又第二劫也。故疏第七云。觀蘊阿
T2217_.59.0664a13: 頼耶乃至覺自心時。約心之影像本不生
T2217_.59.0664a14: 故明種種法門云云大師八九二心同淨菩
T2217_.59.0664a15: 提心故。又頓中有顯密故屬頓悟歟。又經
T2217_.59.0664a16: 疏等意約天竺流傳宗故不許顯一乘歟。
T2217_.59.0664a17: 私云。漸頓雖異所到一處。故第二卷云。舟車
T2217_.59.0664a18: 神通至到一處彼方便對治第三劫故顯一
T2217_.59.0664a19: 乘也。次下釋入佛智惠無量方便門云云
T2217_.59.0664a20: 佛智方便豈非一乘乎。顯一乘非直觀
T2217_.59.0664a21: 自心而漸次實相門故云心影像失。又
T2217_.59.0664a22: 三乘者小乘三乘一乘也。例如通達三乘
T2217_.59.0664a23: 矣。心之影像者相似觀智。是初地淨菩提心
T2217_.59.0664a24: 眞證觀智之影像故歟。猶如釋論三賢相似
T2217_.59.0664a25: 觀智菩薩云幻化影像菩薩。今名即心幻
T2217_.59.0664a26: 此意矣。又義。三乘教談諸識所變影像
T2217_.59.0664a27: 爾也
T2217_.59.0664a28: 入佛智惠有無量方便門等者。顯密相對也。
T2217_.59.0664a29: 下文擧喩中。冶人消石成金。神通者土木
T2217_.59.0664b01: 即成金。此意矣故守護經釋云。凡餘顯家入
T2217_.59.0664b02: 佛智惠無量方便門。今此宗菩薩直以
T2217_.59.0664b03: 菩提心爲門。若入此門即是初入一切如
T2217_.59.0664b04: 來境界故遮顯家方便門而得一之名
T2217_.59.0664b05: 私云。一者彼經第一清淨光明門。即當
T2217_.59.0664b06: 經法明道也。一切如來境界者。彼經一切智
T2217_.59.0664b07: 智諸佛境界。甚深三昧即今經除蓋障三昧
T2217_.59.0664b08:
T2217_.59.0664b09: 如彌勒開樓閣門等者。出華嚴經中具如
T2217_.59.0664b10:
T2217_.59.0664b11: 生大惠光明等者。三句釋法明道三字也。謂
T2217_.59.0664b12: 法者所照法性。明者能照智明也。行者起
T2217_.59.0664b13: 而照法性。是行者所修行也。以此行
T2217_.59.0664b14: 古佛所行之道故。故起信論云。謂一切諸
T2217_.59.0664b15: 佛所證之道一切菩薩發心修行趣向義故
T2217_.59.0664b16: 謂法之明。法明道故二倶依主也。下照見心
T2217_.59.0664b17: 明道者。心是能照智體也。心即明也。持業立
T2217_.59.0664b18: 名心名之道故。意取道故。爲所照也。彼上
T2217_.59.0664b19: 文凡夫二乘不古佛所行路。簡彼而云
T2217_.59.0664b20: 心明道故知意取道也。今三字各別釋
T2217_.59.0664b21: 故以明爲能照耳。或心法並擧故疏第五
T2217_.59.0664b22: 云。若入此淨菩提門則見心法明道。所謂
T2217_.59.0664b23: 古佛大菩提道實範上人云。法明道者。法
T2217_.59.0664b24: 者法性無量法性。明者光明大惠光明。道者
T2217_.59.0664b25: 諸佛所行之道。謂此菩薩淨菩提心。以
T2217_.59.0664b26: 自本不生際故。其心能生普照法性
T2217_.59.0664b27: 惠光明而見諸佛所行之道。故其心名
T2217_.59.0664b28: 明道云云
T2217_.59.0664b29: 菩薩住此道時等者。此道者法明道。謂住
T2217_.59.0664c01: 明道即得除蓋障定故。云煩惱業苦皆悉除
T2217_.59.0664c02: 歟。問。經云。菩薩住此修學等。疏云小用
T2217_.59.0664c03: 功力等法明道。後更修而非三昧
T2217_.59.0664c04: 耶。答。除蓋障定名依五蓋障。然五蓋障
T2217_.59.0664c05: 或云不入佛法或云不得聽法。若不
T2217_.59.0664c06: 云何得法明道。又明暗相違法。住法明
T2217_.59.0664c07: 位蓋障猶存。但經疏文者雖定惠倶時
T2217_.59.0664c08: 三昧邊頓悟義如常遠劫漸修
T2217_.59.0664c09: 不久小功也。故經下文云。住此除一切
T2217_.59.0664c10: 蓋障菩薩信解力故不久勤修滿足一切佛
T2217_.59.0664c11: 此又住三昧勤修滿法明道等之義
T2217_.59.0664c12: 歟。一切佛法中可法明道故。又守護經
T2217_.59.0664c13: 釋云若諸菩薩如是了知即得就第一清
T2217_.59.0664c14: 淨*光法明門大日經初
法明道
任運得此不可思
T2217_.59.0664c15: 議一切智智諸佛境界甚深三昧大日經言。菩
薩住此修學不
T2217_.59.0664c16: 久勤苦便得除
一切蓋障三昧
若諸菩薩住是三昧一切佛法
T2217_.59.0664c17: 功用任運成就大日經云。住此除一切蓋障
菩薩○滿足一切佛法略抄
T2217_.59.0664c18: 既云任運成就。未必更修歟。或云。文點可
T2217_.59.0664c19: 菩薩住云云疏文讀云因淨菩提心
T2217_.59.0664c20: 明諸法云云問。法明道何位*耶。答。般若僧
T2217_.59.0664c21: 正云。問。何位爾名。答。眞言行者第十祕密莊
T2217_.59.0664c22: 嚴住心也。若配餘教者等覺位行相耳。問。
T2217_.59.0664c23: 何可此等覺位也。答。即説五障也。
T2217_.59.0664c24: 已次云當知行人則是位同大覺也私云。此
T2217_.59.0664c25: 意等覺妙覺一佛二名故作此釋歟。然初地
T2217_.59.0664c26: 分證位也。第二卷中菩提心爲因判初地。故
T2217_.59.0664c27: 又第七釋云。到修行地即是淨菩提心初法
T2217_.59.0664c28: 明門例如聲聞見諦以後入修道位
T2217_.59.0664c29: 聲聞見道定知初地也。又禪要釋
T2217_.59.0665a01: 蓋障三昧云。得此三昧者名爲地前三
T2217_.59.0665a02: 此文。地前也。然彼且就伏位云
T2217_.59.0665a03: 歟。*故彼要次下釋云依此。漸進遍周法界
T2217_.59.0665a04: 者如經所説名爲初地經者指令經歟」
T2217_.59.0665a05: 譬如有人等者。法譬相配者。從有人
T2217_.59.0665a06: 終譬從妄起煩惱業苦。又合中八萬四千煩
T2217_.59.0665a07: 惱也。從以明燈塗相菩薩住此道時
T2217_.59.0665a08: 合中因淨至三昧是也。從其人喜樂
T2217_.59.0665a09: 清淨除滅也。合中見八萬至門故是也。合
T2217_.59.0665a10: 中小用功力者釋經修學不久勤苦。合譬中
T2217_.59.0665a11: 良醫診之引至傷處也。但彼知識教誘此自
T2217_.59.0665a12: 修行功。自他雖異倶除障法明縁力也。故知
T2217_.59.0665a13: 譬説意小功力是非法明以後之行也」
T2217_.59.0665a14: 是中障有五種等者。此五障釋經一切蓋障
T2217_.59.0665a15: 也。故知一切蓋障言通五障總名也。然理趣
T2217_.59.0665a16: 經云。一切蓋障及煩惱障法障業障及字
T2217_.59.0665a17: 起盡一切蓋障似別障。下三障是今五障
T2217_.59.0665a18: 中三也。若爾四障歟。或總別合論實三障歟。
T2217_.59.0665a19: 般若寺抄五障中注前三云。以上煩惱障也。
T2217_.59.0665a20: 後二云。以上所知障也云云或云。初三障
T2217_.59.0665a21: 即三道。後二障業苦隨義離分立此歟。又此
T2217_.59.0665a22: 五障雖一人所具。且令人易知故約別人
T2217_.59.0665a23: 之也。或雖皆具有偏増云云
T2217_.59.0665a24: 云。隨人具闕有不同歟。又生障約異熟果
T2217_.59.0665a25: 之後二障依等流増上果開之歟。謂
T2217_.59.0665a26: 法障不法。依障法之縁。第五妨
T2217_.59.0665a27: 若依他道機。皆今生果似前業故。故唯
T2217_.59.0665a28: 識疏第八云。或似先業後果隨轉者。即無記
T2217_.59.0665a29: 果與自業相似與不善同類也。唯此
T2217_.59.0665b01: 一法非餘。皆是假説。實増上果。然假名
T2217_.59.0665b02: 。非同性果故。以異性法非同類故。由
T2217_.59.0665b03: 他命短自命亦短相似之義假名等流
T2217_.59.0665b04: 實業所感文。演祕云。唯此一法等者。唯此
報業相似一法假説等流。文
T2217_.59.0665b05: 又因果相似假名等流。實増上果。實業
T2217_.59.0665b06: 所感故。故知實是生障攝理趣釋中以法障
T2217_.59.0665b07: 餘二障開合隨宜歟。又依華嚴地持等
T2217_.59.0665b08: 引滿果開立歟
T2217_.59.0665b09: 謂根本煩惱等者。疏第二云。由無明故生
T2217_.59.0665b10: 五根本煩惱心乃至若更約上中下九品等
T2217_.59.0665b11: 乃至成八萬塵勞私云。五根本爲初五度
T2217_.59.0665b12: 再數成百六十心。此百六十心約九品離分
T2217_.59.0665b13: 八萬四千也。倶舍論。以十煩惱本展
T2217_.59.0665b14: 轉開増成八萬四千
T2217_.59.0665b15: 造諸重罪者。疏第十七云。如聲聞有四重
T2217_.59.0665b16: 禁戒此中至是偸蘭遮非重禁也○
T2217_.59.0665b17: 如前三世無障礙戒中。先令三寶
T2217_.59.0665b18: 菩提心。此即菩薩眞四重禁也
T2217_.59.0665b19: 云。顯乘律藏所判。聲聞四重婆羅夷非
T2217_.59.0665b20: 蘭遮。然對自宗四重禁彼猶偸蘭也爲言偸蘭
遮此
T2217_.59.0665b21: 云大障善道。能障善道堕惡道*婆羅
夷此云斷頭。若犯此法不成比丘故
或云。今釋對
T2217_.59.0665b22: 堅住菩提心戒之人故作是説。然就今釋
T2217_.59.0665b23: 未發心眞言行人不四重
T2217_.59.0665b24: 無暇之身者。八無暇之身也。即八難也。故梵
T2217_.59.0665b25: 網古迹下云八難者有説八無暇也。謂三惡
T2217_.59.0665b26: 趣北州長壽天生盲生聾世智辨聰佛前佛
T2217_.59.0665b27: 後。彼無修道故名八無暇亦名爲難。彼是
T2217_.59.0665b28: 報障私云。報障與生障名異義同也。無
T2217_.59.0665b29: 修道故等者。惡趣受苦無間。北州等受樂無
T2217_.59.0665c01: 間。無佛道修行之餘暇義歟。無垢稱經第
T2217_.59.0665c02: 五云。七以説除八無暇法普攝一切無眼有
T2217_.59.0665c03:
T2217_.59.0665c04: 兩不和合等者。智論第六十兩不和
合品
云。復
T2217_.59.0665c05: 次須菩提。聽法人欲持般若彼羅蜜讀誦
T2217_.59.0665c06: 義正憶念。説法人懈惰不爲説。當
T2217_.59.0665c07: 是菩薩摩訶薩摩事也。須菩提。説法之人心
T2217_.59.0665c08: 懈惰持般若波羅蜜聽法者不
T2217_.59.0665c09: 之。二心不和。當知是爲魔事○釋
T2217_.59.0665c10: 云。一切有爲法因縁和合故生。衆縁離則無
T2217_.59.0665c11: ○聽法人信等五善根發故欲持般若
T2217_.59.0665c12: 至正憶念。説法者五蓋覆心故不等文
T2217_.59.0665c13: 私云。書持般若乃至正憶念云修般若也。所
T2217_.59.0665c14: 知者修般若也。今障彼故云所知障歟。聽
T2217_.59.0665c15: 聞正法是十法行隨一。故中邊論云。講説聽
T2217_.59.0665c16: 聞讀誦書寫供養轉施思惟受持修習十修法
T2217_.59.0665c17: 行各差別故若爾聽聞既有。書寫受持等
T2217_.59.0665c18: 爾乎。答。智論同卷云。或時師慈悲心發故
T2217_.59.0665c19: 持般若。弟子信等五善根鈍不
T2217_.59.0665c20: 故著世間樂故不受書持乃至正憶念
T2217_.59.0665c21: 少多聽受讀誦不究竟成就故。但名
T2217_.59.0665c22: 大品魔事品者雖兩不和合品所説。兩
T2217_.59.0665c23: 不和合義説菩薩魔事故。今疏從所説
T2217_.59.0665c24: 魔事品也。例如淨影之釋云七漏之義如
T2217_.59.0665c25: 七漏經。涅槃經説七漏故云爾耳
T2217_.59.0665c26: 去來睡寤等者。問。睡眠是第六識有漏心相
T2217_.59.0665c27: 應法。淨菩提心第八無漏心。何倶起。又昧
T2217_.59.0665c28: 略爲性障觀爲業。豈與大惠倶起。又唯欲
T2217_.59.0665c29: 界繋法非定相應。何與除障三昧相應。又
T2217_.59.0666a01: 淄州釋云。除五蓋故無睡眠何。答。第八
T2217_.59.0666a02: 識發心未定。設許非純無漏。有漏散心位何
T2217_.59.0666a03: 倶起矣。餘師釋非今五蓋障歟。准相宗
T2217_.59.0666a04: 八地已上第六識純無漏。七地以前通有漏
T2217_.59.0666a05: 故可睡眠歟。智論七十三明阿毘拔
T2217_.59.0666a06: 致菩薩云。復次須菩提。菩薩摩訶薩乃至夢
T2217_.59.0666a07: 中亦不小善道既云夢中。阿毘拔致
T2217_.59.0666a08: 位可睡眠也。或容有釋歟。非實有睡眠
T2217_.59.0666a09:
T2217_.59.0666a10: 即與諸佛菩薩同等住者。謂初地淨菩提心
T2217_.59.0666a11: 位得佛智一分故云爾。故釋論云。初地菩
T2217_.59.0666a12: 薩内得正智外得後智。一分智用與如來
T2217_.59.0666a13: 今位同大覺者此意矣。若不爾者何云
T2217_.59.0666a14: 然非究竟乎。問。法譬相對。月體是得佛譬
T2217_.59.0666a15: 也。尤可智體也。況菩提心論明十六大
T2217_.59.0666a16: 生。又約月體圓闕耶。答。若依月體無増減
T2217_.59.0666a17: 。具縛猶同等。何云分同。次下然亦明漸漸
T2217_.59.0666a18: 明用一分同等也。例如釋論中無
T2217_.59.0666a19: 明用因位雖斷體唯佛斷。今又約智用也。
T2217_.59.0666a20: 菩提心論。彼約月體増減故云圓滿無礙
T2217_.59.0666a21: 今云明漸漸増。彼此意殊歟。或又彼論云。其
T2217_.59.0666a22: 一分明相等文彼又約明用歟。又法譬相對
T2217_.59.0666a23: 者。然字上下相對分明。上法擧用譬擧體。
T2217_.59.0666a24: 下譬分滿倶擧法但示究竟。法譬互顯歟。或
T2217_.59.0666a25: 又亦字所顯體位許一分明用歟。或云。若
T2217_.59.0666a26: 本有邪定猶具始覺智用起時本覺智體
T2217_.59.0666a27: 分顯故。體用倶得佛名歟。或理云體智總
T2217_.59.0666a28: 用歟
T2217_.59.0666a29: 乃至第十五日等者。智論九十四云。如
T2217_.59.0666b01: 十五日。雖同爲月。十四日不大海
T2217_.59.0666b02: 水潮。菩薩亦如是。雖智惠清淨。不能
T2217_.59.0666b03: 足諸佛法故不一切十方衆生。月
T2217_.59.0666b04: 十五日光明盛滿時能令大海水潮。菩薩成
T2217_.59.0666b05: 佛亦如是。放大光明能照十方國土衆生
T2217_.59.0666b06: 云云
T2217_.59.0666b07: 三十六倶胝趣者疏第十一云。如大乘中説
T2217_.59.0666b08: 欲界有三十六處今又明三十六倶胝性
T2217_.59.0666b09: 。或云嗔行偏多或云嗔性薄。然嗔唯欲
T2217_.59.0666b10: 界是大小乘所判。且就欲界三十六處
T2217_.59.0666b11: 歟。倶舍論云。地獄傍生鬼人及六欲天名
T2217_.59.0666b12: 欲界二十由地獄州異彼但開八地獄四大
T2217_.59.0666b13: 故成二十處。今八熱外開八寒四大州
T2217_.59.0666b14: 外開八中州故成三十六處。具如先辨矣」
T2217_.59.0666b15: 梵本嚕多是大聲乃至又兼多聲者。智證大師
T2217_.59.0666b16: 抄云。其意未意隨方諸趣言音一世界
T2217_.59.0666b17: 猶無量差別。況多世界乎。對此方文字
T2217_.59.0666b18: 具翻爲言
T2217_.59.0666b19: 通塞之相者。所被機可度云通不可度云
T2217_.59.0666b20:
T2217_.59.0666b21: 如釋論道種智中廣明者
T2217_.59.0666b22: 非但意根等者。上云復由意根淨語言
T2217_.59.0666b23: 陀羅尼故云非但等歟。前約六根淨義雖諸
根淨
T2217_.59.0666b24: 非互
用也
今就諸根互用故。問。相宗六根淨地前
T2217_.59.0666b25: 之。天台十信得之。今何云初地乎。答。上
T2217_.59.0666b26: 下故。或前文復由意根淨者非互用
T2217_.59.0666b27: 故重釋成也。或今經不地前位故初地
T2217_.59.0666b28: 皆得歟。法華論云。諸凡夫人以經力故得
T2217_.59.0666b29: 勝根用。未初地位乃至一一根中悉能
T2217_.59.0666c01: 足見色聞聲知香味觸等諸根互用
T2217_.59.0666c02: 玄賛有二義。一義如唯識論。一義云。若
T2217_.59.0666c03: 加行力分所得者地前亦得也。又天台眞位
T2217_.59.0666c04: 六根從初住之。今教不地前故初地
T2217_.59.0666c05: 之歟。問。諸根互用方如何。答。唯識樞要
T2217_.59.0666c06: 二師義。初師又有二義。一云一一識體
T2217_.59.0666c07: 用成多非法體云云一云。恐法相
T2217_.59.0666c08: 但取自境。皆是實境所取。他境皆是假境
T2217_.59.0666c09: 云云後師云。一一根處遍有諸根。各自起
T2217_.59.0666c10: 一根一切境。以諸根用各遍一切
T2217_.59.0666c11: 故名互用云云燈云。然師意存第二解云云
T2217_.59.0666c12: 眞興云。存初師第二解爲言第一解有
T2217_.59.0666c13: 之失。後師解有互用之失
T2217_.59.0666c14: 復次如上所説等者。此爲經文諸佛護持
T2217_.59.0666c15: 復次也。但六徳次第相釋。是預諸佛
T2217_.59.0666c16: 外護專依内徳故。悉唱上内徳而爲
T2217_.59.0666c17: 護來由故。非重顯上六徳鉤鎖歟。或
T2217_.59.0666c18: 又成前起後歟
T2217_.59.0666c19: 發五神通者。問。法明道菩薩五蓋三妄已斷。
T2217_.59.0666c20: 何但五通不漏盡通。依之大品經往生品
T2217_.59.0666c21: 云。菩薩住六神通云云爾何。答。初地菩薩五
T2217_.59.0666c22: 蓋三妄雖已斷。微細妄執猶未斷故。隨在
T2217_.59.0666c23: 何教謂於自乘果漏盡故。依之疏第
T2217_.59.0666c24: 十二云。此五通即是八地菩薩自在之用。比
T2217_.59.0666c25: 於二乘之通日光彼螢火又智
T2217_.59.0666c26: 論第二十八云。五通是菩薩所得。今欲
T2217_.59.0666c27: 六神通是佛所得仁王經云。復有菩薩
T2217_.59.0666c28: 眼五通皆成就取意佛眼漏盡果位所得故菩
T2217_.59.0666c29: 薩位除彼矣。又即身義云。若有眞言行者
T2217_.59.0667a01: ○現身獲得五神通漸次修練不此身
T2217_.59.0667a02: 佛位此又不佛位前但得五通也。
T2217_.59.0667a03: 但於大品文者。智論二十八釋此事云。第
T2217_.59.0667a04: 六漏盡通有二種。一漏習倶盡二漏盡而習
T2217_.59.0667a05: 不盡。習不盡故云皆得五通。漏盡故云住
T2217_.59.0667a06: 六神通大品如讃菩薩品往生品五通
T2217_.59.0667a07: 六通相違而作此釋。漏盡故雖六通名
T2217_.59.0667a08: 實是五通。習未盡故。當知案顯密諸經論
T2217_.59.0667a09: 因位六通。但二乘得六通
T2217_.59.0667a10: 自教談也。依人執漏盡
T2217_.59.0667a11: 復次行者以内具等者。自下釋經雖處生死
T2217_.59.0667a12: 等文也。此文鉤鎖上文釋此菩薩内具
T2217_.59.0667a13: 六徳外被諸佛護持故。處生死
T2217_.59.0667a14: 而成利衆生事也。常在無間獄中者容有
T2217_.59.0667a15: 歟。例如論中云常在人天及乃至身命
T2217_.59.0667a16: 而不悋惜。或云。處於生死而無染著等者金
T2217_.59.0667a17: 剛薩埵五祕密曼荼羅也。今淨菩提心即初
T2217_.59.0667a18: 地金剛薩埵位故。處於生死是不住涅槃義。
T2217_.59.0667a19: 而無染著者不住生死也。同一月輪同一蓮
T2217_.59.0667a20: 臺更問矣
T2217_.59.0667a21: 住無爲戒者。疏第十八云。有爲戒者此是修
T2217_.59.0667a22: 行方便故云有爲戒也。然無爲戒者即是本
T2217_.59.0667a23: 性戒非是修成。對此有所行方便故言
T2217_.59.0667a24: 。然深觀即同無爲戒第十七持明禁
戒品
T2217_.59.0667a25: 云。然戒西方音有二。一者此是修行戒也。謂
T2217_.59.0667a26: 身故須行之。尸羅。二者沒栗多。尸羅
T2217_.59.0667a27: 戒有二。謂本性戒及制戒也。性戒謂淨
T2217_.59.0667a28: 。今沒栗多須成就故制之也○是長時所
T2217_.59.0667a29: 持之戒。沒栗多是有時願之戒抄云。梵語
T2217_.59.0667b01: 尸羅此云清冷○此是本性具足戒也。性自
T2217_.59.0667b02: 持。今持明戒梵語沒栗多。此譯云制戒
T2217_.59.0667b03: 持明者方便制私云。疏文可
T2217_.59.0667b04: 。尸羅是性戒沒栗多制戒也。故知有爲戒
T2217_.59.0667b05: 者今制戒*歟。無爲戒是性戒。故十八云。由
T2217_.59.0667b06: 有爲惠方便能得如來無上吉祥無
T2217_.59.0667b07: 爲戒蘊又云。以此五戒首而能成
T2217_.59.0667b08: 切智地如來之位故云無漏戒性成
T2217_.59.0667b09: 或云。依前十七文。三摩耶戒師受戒故非
T2217_.59.0667b10: 無爲戒。即四重十重禁也云云此義不爾。既
T2217_.59.0667b11: 佛性三摩耶戒。又云發菩提心戒。佛性菩
T2217_.59.0667b12: 提心豈有爲乎。況今制戒云有時願之戒。然
T2217_.59.0667b13: 疏第五釋三昧耶戒云。又對二乘律儀有
T2217_.59.0667b14: 限量故。以三世無障礙智名也具如
T2217_.59.0667b15: 下辨
T2217_.59.0667b16: 梵云尸羅是清冷義也者。疏第五云。若尸羅
T2217_.59.0667b17: 者但是清淨義也大師戒序云。戒有二種
T2217_.59.0667b18: 一毘奈耶。此翻調伏。二尸羅。翻云清涼寂
T2217_.59.0667b19: ○是則由大慈悲行願故自然離十不善
T2217_.59.0667b20: 心離十不善業即受調伏戒。由離其怨心
T2217_.59.0667b21: 故心中得心清涼寂靜是則尸羅之戒。亦是
T2217_.59.0667b22: 饒益有情之戒基師義林章第三云。尸羅
T2217_.59.0667b23: 梵語。此曰清涼。行惡之人惡於尸羅。名
T2217_.59.0667b24: 尸羅非。尸羅惡名惡尸羅。古人解曰。尸羅
T2217_.59.0667b25: 戒義。尸羅者即惡戒道宣戒疏第一云。初
T2217_.59.0667b26: 尸羅。此翻爲戒。戒有何義。義訓警也。由
T2217_.59.0667b27: 策三業離縁非其因也。如古所
T2217_.59.0667b28: 非禁惡以解於戒然戒通善惡。律儀
T2217_.59.0667b29: 亦然。不偏擧以釋戒義。如經論中多從
T2217_.59.0667c01: 善戒義得元照行宗記第一云。斥
T2217_.59.0667c02: 古中先出古解。然下斥局。如屠殺者受
T2217_.59.0667c03: 律儀殺爲戒。但對境名戒。通禁名
T2217_.59.0667c04: 。戒既通惡。古解局善即是偏擧私云。
T2217_.59.0667c05: 慈恩南山倶破古師其義左右。然今疏及大
T2217_.59.0667c06: 師釋就善戒故勿諸義耳。戒序疏中各
T2217_.59.0667c07: 二梵名。尸羅名同。南山釋中出三名。序
T2217_.59.0667c08: 二名外擧波羅提木。疏中沒栗多餘師釋
T2217_.59.0667c09: 無耳
T2217_.59.0667c10: 如是獲得除蓋障三昧時等者。疏第十七云。
T2217_.59.0667c11: 又定惠等合爲一。名爲等引。能住此眞
T2217_.59.0667c12: 實乃至等引即是住佛戒等引又定一
T2217_.59.0667c13: 名也。住等引即住佛戒之義。如今得
T2217_.59.0667c14: 是尸羅故引之
T2217_.59.0667c15: 要由白四羯磨者。羯磨經云。白四羯磨三十
T2217_.59.0667c16: 八法同疏第一上云。亦以一白三羯磨通
T2217_.59.0667c17: 四也濟縁記第一云。律云。有三種羯
T2217_.59.0667c18: 。單白羯磨・白二羯磨・白四羯磨。據名。名
T2217_.59.0667c19: 立。本無差降私云。依此等釋。一白三羯
T2217_.59.0667c20: 磨云白四羯磨也。問。白四羯磨作法何。答。
T2217_.59.0667c21: 四分僧羯磨上云。正授戒法戒法難生。衆縁須
具。諦受當如具作
T2217_.59.0667c22: 法開導令上上品心。至誠大徳僧聽。此
T2217_.59.0667c23: 某甲從某甲具足戒。此某甲今從
T2217_.59.0667c24: 具足戒某甲爲和尚。某甲自説清淨
T2217_.59.0667c25: 諸難事。年滿二十。三衣鉢具。若僧時到
T2217_.59.0667c26: 僧忍聽授某甲具足戒某甲爲和尚。白如
T2217_.59.0667c27: 是。大徳僧聽。此某甲從某甲具足戒
T2217_.59.0667c28: 此某甲今從僧乞具足戒。某甲爲和尚
T2217_.59.0667c29: 某自説清淨無諸難事。年滿二十。三衣鉢
T2217_.59.0668a01: 具。僧今授某甲具足戒某甲爲和尚。誰諸
T2217_.59.0668a02: 長老忍僧與某甲具足戒某甲爲和上
T2217_.59.0668a03: 默然。誰不忍者説。三説僧已忍某甲
T2217_.59.0668a04: 具足戒某甲爲和尚竟。僧忍*黙然故。是
T2217_.59.0668a05: 事如是持作此法已應爲記
持邊受與此無異
私云。從大徳僧
T2217_.59.0668a06: 白如是一白也。又從大徳僧聽
T2217_.59.0668a07: 不忍者説三度説云三羯磨也。古師第三羯
T2217_.59.0668a08: 磨之説字時云戒體也。新師如是持之
T2217_.59.0668a09: 持下云得戒
T2217_.59.0668a10: 方始得生等者。聲聞戒是作一白三羯磨。第
T2217_.59.0668a11: 三羯磨時始得戒體。然方便守護而至盡形
T2217_.59.0668a12: 。壽盡戒體隨亡。若犯不盡壽。或污戒
T2217_.59.0668a13: 或捨戒污捨者。或云。戒體雖相續
T2217_.59.0668a14: 污戒。戒體已失不相續捨戒*也。
T2217_.59.0668a15: 或云。戒體雖相續増長捨戒。衰微
T2217_.59.0668a16: 污戒也。彼顯乘菩薩戒雖未來際
T2217_.59.0668a17: 犯縁污捨。又有始得。今無爲戒是本性
T2217_.59.0668a18: 戒而非師受故云不由他得。非始發無表
T2217_.59.0668a19: 故云非造作法也。若雖犯縁更無污捨
T2217_.59.0668a20: 故云常無失犯。故下疏云三世無障礙智戒
T2217_.59.0668a21: 也。問。大小顯密諸戒受持作法是同。所以三
T2217_.59.0668a22: 種戒同對五師之。和尚羯磨教授證戒同
T2217_.59.0668a23: 法也。但聲聞具戒依現前僧而受之。顯菩
T2217_.59.0668a24: 薩戒梵網十重禁瑜
伽三聚淨
及密佛戒皆對不現前僧
T2217_.59.0668a25: 之。然顯戒釋迦爲和上文殊爲羯磨彌勒
T2217_.59.0668a26: 教授十方諸佛爲證戒十方菩薩爲
T2217_.59.0668a27: 。密戒大日爲和上餘四師同此依小野廣
澤三摩耶戒
T2217_.59.0668a28: 私記。大師
戒序異此矣
既師受義同。何云不從師得等
T2217_.59.0668a29: 乎。依之疏第五云。是故次令菩提心
T2217_.59.0668b01: 然後爲授三世無障礙智戒。此受菩薩戒
T2217_.59.0668b02: 法別有行儀也*又大師戒序云。龍樹菩薩
T2217_.59.0668b03: 戒有五種云云人天聲聞縁覺菩薩三昧
T2217_.59.0668b04: 耶佛戒。第五三昧耶佛戒今所授者也
T2217_.59.0668b05: 等文明鏡者歟。何。答。今佛性三昧耶戒法佛
T2217_.59.0668b06: 自然智故法然本具戒。故疏第五云。然佛戒
T2217_.59.0668b07: 者即如來自然之惠然凡夫不此理
T2217_.59.0668b08: 灌頂師受持儀式也。故經軌中明
T2217_.59.0668b09: 持作法耳。又疏第十七云。此本性戒自然合
T2217_.59.0668b10: 行。故涅槃云。性自能持戒也弟子
T2217_.59.0668b11: 此理歟。問。戒惠其體別。何云自然智。故戒
T2217_.59.0668b12: 序云。非只戒異定惠亦別何。答。無畏禪
T2217_.59.0668b13: 要云。前雖菩薩淨戒今須重受諸佛内
T2217_.59.0668b14: 證無漏清淨法戒方可禪門。入禪門
T2217_.59.0668b15: 要須此陀羅尼。陀羅尼者究竟至極同
T2217_.59.0668b16: 諸佛乘法入一切智海。是名眞法戒也。
T2217_.59.0668b17: 此法祕密。不輒聞。若欲聞者先受一陀
T2217_.59.0668b18: 羅尼。曰唵三昧耶娑坦鍐。此陀羅尼令
T2217_.59.0668b19: 三*遍。即令聞戒及深祕法亦能具足
T2217_.59.0668b20: 私云。前受菩薩淨戒者眞言十重禁也。無漏
T2217_.59.0668b21: 清淨戒者發菩提心戒即佛性三昧耶戒歟。
T2217_.59.0668b22: 此釋。十重禁即似三昧耶戒矣。又疏
T2217_.59.0668b23: 第十七云。如三世無障礙戒中先令
T2217_.59.0668b24: 三寶又令菩提之心。此即菩薩眞四
T2217_.59.0668b25: 重禁也。若菩薩是心離於佛
T2217_.59.0668b26: 即名於重禁又云。復次菩薩自有
T2217_.59.0668b27: 重戒。如前不殺等其數。乃是偸蘭也。
T2217_.59.0668b28: 云何十耶。其四如前所説。更有六重也。幷
T2217_.59.0668b29: 十也又准此釋。四重十重禁皆三昧耶
T2217_.59.0668c01: 戒歟。然前無爲戒云失犯今云重禁
T2217_.59.0668c02: 詳。又灌頂文云。如聲聞菩薩戒有四重
T2217_.59.0668c03: 十重。三昧耶戒亦有之。然其名同義趣
T2217_.59.0668c04: 別。何者聲聞菩薩四重如常。今此戒四重者
T2217_.59.0668c05: 後説此又四重等爲三昧耶戒
T2217_.59.0668c06: 聲聞雖無十重
有四重故云也
今案諸文意。今佛性三昧耶戒
T2217_.59.0668c07: 是菩提心體故。一切功徳無具足故。或
T2217_.59.0668c08: 戒或云智或云定無違。故疏中或云
T2217_.59.0668c09: 佛自然智或云能住等引即住佛戒又云
T2217_.59.0668c10: 重禁等也。又菩提心論云。勝義行願三摩地
T2217_.59.0668c11: 云云此則三摩耶戒。又三聚淨戒也。戒
T2217_.59.0668c12: 定慧功徳無周備矣。又灌頂文云。此戒
T2217_.59.0668c13: 三昧耶。唐翻平等。言平等者身語心三
T2217_.59.0668c14: 密平等。亦名三部。三部者佛蓮金也取意
T2217_.59.0668c15: 疏第五云。令行者深觀十縁生句知三
T2217_.59.0668c16: 業畢竟不生法性自爾常無動作。是名無爲
T2217_.59.0668c17: 三部三密中何徳不攝矣。小乘七支
T2217_.59.0668c18: 大乘三業上防非止惡功能云戒體。今
T2217_.59.0668c19: 三密平等即戒體。依法不平等故起惡。三
T2217_.59.0668c20: 密平等故衆惡即徳云戒歟。但戒序釋者且
T2217_.59.0668c21: 三學一往釋歟。非令戒攝也。
T2217_.59.0668c22: 戒序四重十重名同義別者四重及十重數名
T2217_.59.0668c23: 歟。一一名體顯密大異故。顯四重是婬盜殺
T2217_.59.0668c24: 妄也。密四重者捨三寶捨菩提心等也。十重
T2217_.59.0668c25: 又顯出梵網經。密見大疏等。又禪要中但
T2217_.59.0668c26: 十重疏異。戒序中四重十重別擧。四
T2217_.59.0668c27: 經疏十重同禪要。瑜伽中擧菩薩不
T2217_.59.0668c28: 共四重梵網十重禁中。初四共四重。後四不
T2217_.59.0668c29: 共四重。大日經中明謂謗諸法捨離菩提心
T2217_.59.0669a01: 慳悋惱害衆生四重矣。經疏及序等四重不
T2217_.59.0669a02: 共四重也。此等異説勿小野廣澤
三摩耶戒
T2217_.59.0669a03: 私記不同出之。小野四重
十重倶授廣澤唯授十重歟
問。若爾顯密戒體別
T2217_.59.0669a04: 乎。答。疏十七云。聲聞縁覺有十善戒。外道
T2217_.59.0669a05: 世天亦有十善戒。今佛復説菩薩十善戒
T2217_.59.0669a06: 何差別*耶。隨上中下智所觀自成
T2217_.59.0669a07: 。非一切衆生本原戒而有差別取意
T2217_.59.0669a08: 序云。戒有五種。人天聲聞縁覺菩薩三摩耶
T2217_.59.0669a09: 佛戒。十善戒通五種淺深取意他宗釋
T2217_.59.0669a10: 云戒無大小受者心品云云問。十善戒通
T2217_.59.0669a11: 摩耶眞言行者亦受持乎。答。疏釋學處品十
T2217_.59.0669a12: 善戒云。先受此戒已住斯學處然後令
T2217_.59.0669a13: 如來之祕密之行。此戒未漫荼羅法前即
T2217_.59.0669a14: 合爲説也*
T2217_.59.0669a15: 不假受持常無失犯者。受者受戒。遇師受得
T2217_.59.0669a16: 也。持是隨戒。謂持有二。作持止持也。犯又
T2217_.59.0669a17: 二。作犯止犯也。作自恣布薩作持。翻
T2217_.59.0669a18: 之云止犯。止殺盜等止持。翻之云
T2217_.59.0669a19: *也。失者捨義。失捨戒體故即捨戒義
T2217_.59.0669a20: 也。犯者破義。通污及捨。故知犯廣失狹也。
T2217_.59.0669a21: 瑜伽論。苾芻五衆律儀五縁故捨。一由
T2217_.59.0669a22: 所學處作法棄捨二由根本罪故。
T2217_.59.0669a23: 三由形沒二形生故。四由善根斷故。五由
T2217_.59.0669a24: *棄捨衆同分故。近事戒有三種捨縁。前五
T2217_.59.0669a25: 中第一四五也。但第一前苾芻必對人作法
T2217_.59.0669a26: 捨此不作法自捨爲異。近住戒有三縁。一
T2217_.59.0669a27: 日沒已後。餘同近事第一第三五十三
T2217_.59.0669a28: 菩薩戒有二種捨縁。一*棄捨無上正等
T2217_.59.0669a29: 菩提大願。二現行上品纒勝處法。又更
T2217_.59.0669b01: 二縁七十
五説
勝處法者波羅夷名也。
T2217_.59.0669b02: 此云斷頭。四重罪也。太賢古迹下引瑜伽
T2217_.59.0669b03: 云。若諸菩薩毀犯四種他勝處法數數現行
T2217_.59.0669b04: 都無慚愧深生愛樂是功徳。當知説名
T2217_.59.0669b05: 上品纒犯。非諸菩薩暫一現行他勝處法便
T2217_.59.0669b06: 菩薩淨戒律儀。不聲聞一犯即捨。又
T2217_.59.0669b07: 上纒犯雖淨戒經説即懺亦得重受。不
T2217_.59.0669b08: 聲聞如斬頭者現身不復入僧數
T2217_.59.0669b09: 私云。上品纒者前數數現行等四縁具足
T2217_.59.0669b10: 也。四縁中一縁二縁等不四縁中下纒
T2217_.59.0669b11: 也。暫一現行者非數數故闕初縁義歟。所
T2217_.59.0669b12: 謂行殺盜等四縁具闕上中下纒也」
T2217_.59.0669b13: 制止八顛等者。鈔云。疏制止八倒者。八者外
T2217_.59.0669b14: 道謂世間常樂我淨爲四。二乘謂永寂
T2217_.59.0669b15: 爲涅槃則無常樂我淨復爲四倒。若謂二乘
T2217_.59.0669b16: 無常樂我淨之四徳。此約與也。若奪二乘既
T2217_.59.0669b17: 實。以其漫該如蟲食木偶得
T2217_.59.0669b18: 故況。不生死實相即是涅槃。安能離
T2217_.59.0669b19: 八倒私云。外道常樂我淨四倒。二乘
T2217_.59.0669b20: 非常非樂非我非淨又爲四倒。故成八倒
T2217_.59.0669b21: 也。依抄所釋本顛字可倒字歟。遠離二邊
T2217_.59.0669b22: 者二邊斷常二邊。即邊見也。前八倒是邪見
T2217_.59.0669b23: 攝歟。所謂住無爲戒二徳。一實智増明
T2217_.59.0669b24: 二逮見中道。謂依實智増明故制止八倒
T2217_.59.0669b25: 見中道故遠離二邊也。又梵網經上
T2217_.59.0669b26: 云。是十戒體性制止八倒。一切性離一切道
T2217_.59.0669b27: 清淨古迹釋云。防十惡時制止有爲無爲
T2217_.59.0669b28: 八倒。有無性離一味清淨也今又云由住
T2217_.59.0669b29: 此戒。其意同矣。又今無爲戒初地淨菩提心
T2217_.59.0669c01: 第八住心也。然彼云一道清淨文義自冥。故
T2217_.59.0669c02: 大師彼經開題云。一一章段歎一道清淨教
T2217_.59.0669c03:
T2217_.59.0669c04: 迦葉亦云等者。抄云。此涅槃經。佛告迦葉
T2217_.59.0669c05: 善男子。謂四倒者。於非苦中於苦想
T2217_.59.0669c06: 樂想無常常想常無常想無我我想我無
T2217_.59.0669c07: 我想淨不淨想不淨淨想。是名顛倒。乃至迦
T2217_.59.0669c08: 菩薩白佛言。世尊。我從今日始得
T2217_.59.0669c09: 。世尊。自是之前我等悉名邪見之人
T2217_.59.0669c10: 私云。非苦生苦想乃至淨生不淨想是二
T2217_.59.0669c11: 乘四倒歟。苦生樂想乃至不淨生淨想即外
T2217_.59.0669c12: 道四倒也。故云凡夫二乘不能決擇等也。是
T2217_.59.0669c13: 中惠不正等者。准此文今邪見可五見
T2217_.59.0669c14: 歟。五見皆正見所離故。又百法論中五見總
T2217_.59.0669c15: 不正見。故筆削記第一云。心行理外
T2217_.59.0669c16: 邪見。非但不因果而已。此乃凡夫外
T2217_.59.0669c17: 道二乘但名爲邪。故迦葉言。我等自此已前
T2217_.59.0669c18: 皆名邪見人此釋同今疏。但外道別
T2217_.59.0669c19: 今有凡夫中歟。又唯識演祕云。疏邪
T2217_.59.0669c20: 見言通含五見義章六云。問曰。五見斯
T2217_.59.0669c21: 皆是邪。何故撥無偏名邪見。成實釋云。此見
T2217_.59.0669c22: 重故偏名爲空謂不空等見非撥無見
T2217_.59.0669c23: 故倶舍十九云。撥無因果名爲邪見
T2217_.59.0669c24: 五見隨一邪見也。但撥無云邪見。是倶舍意
T2217_.59.0669c25: 也。故識論第六云。三邪見。謂謗因果。作
T2217_.59.0669c26: 用實事及非四見諸餘邪執。如増上縁名義
T2217_.59.0669c27: 又隨一邪見*亦翻正見故。不正見
T2217_.59.0669c28: 攝故。又疏第十八云。邪見者謂各各持於
T2217_.59.0669c29: 本法之中即見理不正順邪道者皆是也。
T2217_.59.0670a01: ○若謂無果無因即壞三寶四諦法。今盡
T2217_.59.0670a02: 無此事。即是外道宗計也
T2217_.59.0670a03: 即時無礙智等者。疏第五云。菩薩所以發
T2217_.59.0670a04: 受方便學處。皆爲就如來清淨智惠
T2217_.59.0670a05: 一念中達三世諸法無罣礙故。其有
T2217_.59.0670a06: 斯戒者乃至初見心明道時。即有
T2217_.59.0670a07: 不思議勢分。以此戒親能發生佛惠。又對
T2217_.59.0670a08: 二乘律儀有限量故。以三世無障礙智
T2217_.59.0670a09: 名也此釋。無礙智者三世無障礙智戒。
T2217_.59.0670a10: 即三摩耶戒。前無爲戒也。於一切法者所達
T2217_.59.0670a11: 三世諸法也。又疏云。自然智是如來自覺自
T2217_.59.0670a12: 證之智。昔所聞未知之法自然了了現前
T2217_.59.0670a13: 罣礙故以爲此文。如來自然
T2217_.59.0670a14: 智云無礙智歟。前文既云戒生佛惠。戒
T2217_.59.0670a15: 即非智歟。或又戒即惠也。故疏云。然佛戒者
T2217_.59.0670a16: 即如來自然之惠二義終一無違耳
T2217_.59.0670a17: 雖無量天魔等者。抄引智論云。一切菩薩皆
T2217_.59.0670a18: 願欲薩婆若。魔來欲壞作是言。是薩婆
T2217_.59.0670a19: 若空無所有。但諸師誑汝耳○諸法者
T2217_.59.0670a20: 六波羅蜜等。趣薩婆若。是法亦空薩婆若亦
T2217_.59.0670a21: 空無所有相。是中無薩婆若。汝唐受
T2217_.59.0670a22: 辛苦云云私云。此文魔來雖菩薩。未
T2217_.59.0670a23: 佛身。又雖六波羅蜜趣薩*婆若
T2217_.59.0670a24: 六度歟。或引智論六十云佛言説有
T2217_.59.0670a25: 所得般若婆羅蜜是爲相似般若波羅蜜
T2217_.59.0670a26: 而爲今證。此又不可。眞佛所説未魔所
T2217_.59.0670a27: 矣。起信論云。則爲諸魔外道鬼神之所
T2217_.59.0670a28: 惑亂○亦作如來像○若説布施持戒忍辱
T2217_.59.0670a29: 精進禪定智惠釋論云。修行因雖
T2217_.59.0670b01: 而不六種波羅蜜是彼像爲修行者
T2217_.59.0670b02: 六資糧行者邪網此文既天
T2217_.59.0670b03: 魔現佛身六波羅蜜亂行者故。指
T2217_.59.0670b04:
T2217_.59.0670b05: 不久勤修等者。前住法明道久勤修得
T2217_.59.0670b06: 三昧今又住此三昧久勤修滿足佛法
T2217_.59.0670b07: 云云若爾法明三昧佛法漸次得之歟。謂有
T2217_.59.0670b08: 二意。或准冶人神通頓漸譬。三徳雖同時
T2217_.59.0670b09: 開説而令知故作次第説也。例如
T2217_.59.0670b10: 法在一心説必次第也。故知三種皆遮
T2217_.59.0670b11: 顯教漸修故云不久勤修也。故釋法明道
T2217_.59.0670b12: 若如實知即是初發心時便成正覺。又釋
T2217_.59.0670b13: 三昧若得此三昧者即是位同大覺也
T2217_.59.0670b14: 又今文云以是菩薩初發心時即名佛故
T2217_.59.0670b15: 既發心成佛同。誰云別時功徳矣。或約
T2217_.59.0670b16: 地中入住出三心三重淺深歟。疏第七
T2217_.59.0670b17: 云。此修行地即是淨菩提心初法明門。例如
T2217_.59.0670b18: 聲聞見諦以後入修道位法明道既見
T2217_.59.0670b19: 道。後二如次修道住出位歟。守護經云。若諸
T2217_.59.0670b20: 菩薩住此門已任運得此佛境界甚深三昧
T2217_.59.0670b21: 是三昧一切佛法不功用任運成就
T2217_.59.0670b22: 略抄佛境界三昧者除蓋障三昧也
T2217_.59.0670b23: 龍樹以爲如冶人等者。智論三十二云。利根
T2217_.59.0670b24: 者即知是諸法皆是法性。譬如神通人能變
T2217_.59.0670b25: 瓦石皆使金。鈍根者方便分別求之乃
T2217_.59.0670b26: 法性。譬如大冶鼓石然後得今以
T2217_.59.0670b27: 冶人神通顯密行人
T2217_.59.0670b28: 爾時執金剛等者。一本開題自下爲正宗
T2217_.59.0670b29: 上爲序分。凡序有二意。先釋意以現瑞奇
T2217_.59.0670c01: 特事而爲今經別序故。故上釋云。即是將
T2217_.59.0670c02: 此經不可思議神通瑞相今義意
T2217_.59.0670c03: 三句説文序分九句別説正宗
T2217_.59.0670c04: 也。三句大宗一經大意故爲序也。故今釋
T2217_.59.0670c05: 云。如上佛説經之大旨心實相門略已周備
T2217_.59.0670c06: 云云
T2217_.59.0670c07: 如華嚴諸經等者。或云。如者譬類。功徳
T2217_.59.0670c08: 返讀之。猶如下文云如般若中等也。華
T2217_.59.0670c09: 嚴經云。菩薩於生死最初發心時一向求
T2217_.59.0670c10: 堅固不動。彼一念功徳深廣無涯際
T2217_.59.0670c11: 如來分別説窮劫不又今經生廣大
T2217_.59.0670c12: 功徳者擬功徳深廣。其性常堅固又同堅固
T2217_.59.0670c13: 不可動文。故知例准也。或云如者指事也。
T2217_.59.0670c14: 經字返讀之。意云。如諸經但歎發心之
T2217_.59.0670c15: 而未心密印。今經直問如實知自心
T2217_.59.0670c16: 故云心密印爲言故疏第二云。餘經廣
T2217_.59.0670c17: 沙羅樹王莖葉華菓。今此經中唯明此樹
T2217_.59.0670c18: 種子生育因縁。稱大日經王此乎
T2217_.59.0670c19: 云云但華嚴經文雖求菩提如實知
T2217_.59.0670c20: 自心。又雖堅固猶未a字不生際性故。
T2217_.59.0670c21: 又下文云亦問今直問矣。又諸經中上
T2217_.59.0670c22: 求下化菩提心皆相貎句攝歟
T2217_.59.0670c23: 若已發生其性云何者。經文但問發生未
T2217_.59.0670c24: 已生性。又依此釋二問歟。或云。
T2217_.59.0670c25: 性者體也。體顯云生離體何明生。故問
T2217_.59.0670c26: 即成性也。故佛答文云其性常堅固知彼菩
T2217_.59.0670c27: 提生此意矣。或云。或本生字也。若爾非
T2217_.59.0670c28: 矣。生字誤歟。多本皆性字也
T2217_.59.0670c29: 如般若中廣明等者。智論七十三云。須菩提
T2217_.59.0671a01: 佛言。世尊。以何等行何等類何等相貎
T2217_.59.0671a02: 是阿毘*拔致菩薩。佛告須菩提。菩薩摩
T2217_.59.0671a03: 訶薩能知凡夫聲聞地辟支佛地是諸地如
T2217_.59.0671a04: 相中無二無別。亦不念亦不分別入是如中
T2217_.59.0671a05: 是事宜遇無疑。何以故。是如中無一無
T2217_.59.0671a06: 二等故。是菩薩亦不無益語。但説利益
T2217_.59.0671a07: 相應語。不他人長短。須菩提。以是行類
T2217_.59.0671a08: 相貎知是阿鞞跋致菩薩摩訶薩云云七十
T2217_.59.0671a09: 三四兩卷中廣明。撿見之
T2217_.59.0671a10: 經願識心心勝者。或云。識七轉識。次心第八
T2217_.59.0671a11: 質多心也。後心第九識干栗多心也。或云。識
T2217_.59.0671a12: 字通二心也。故下*文云識心人中也。文點
T2217_.59.0671a13: 心心可讀歟。或云。識字唯屬初心
T2217_.59.0671a14: 能證智義。次但云心所證理也。牒文作釋
T2217_.59.0671a15: 分明故。私案。是心自覺之智者。心字釋
T2217_.59.0671a16: 自覺之智釋經識字也。可心。故知
T2217_.59.0671a17: 二心字皆指理也。下識心人中者識者智心
T2217_.59.0671a18: 者理也。但心自證心者。初心依有財
T2217_.59.0671a19: 歟。唯是下二句釋生字。佛既下二句解上句
T2217_.59.0671a20: 勝字。唯願説之一句釋下句説字。必能等三
T2217_.59.0671a21: 句出自然智之徳也。或境智倶妙句解
T2217_.59.0671a22: 。勝一字含人法二義歟。微相者微妙相貎
T2217_.59.0671a23: 義也。指第二句
T2217_.59.0671a24: 大勤勇者。佛是精勤勇猛人故云佛之異名
T2217_.59.0671a25: 也。即歎徳也
T2217_.59.0671a26: 問有幾心次第等者大疏抄云。住地及時節
T2217_.59.0671a27: 幾次第言也
T2217_.59.0671a28: 心諸相與時者。大疏抄云。即問其菩提心差
T2217_.59.0671a29: 別相及經幾時究竟淨菩提心
T2217_.59.0671b01: 此釋未詳。今六十心百六十心相状云心諸
T2217_.59.0671b02: 。超度彼地前三劫時分云時歟。九種住
T2217_.59.0671b03: 心續生地前故云相續勝進。及相續下
T2217_.59.0671b04: 經時字也。時無別體法而立故。依
T2217_.59.0671b05: 三句心續生時也。時分妄執雖異所到同
T2217_.59.0671b06: 初地故。云而得究竟淨菩提心也。故第二
T2217_.59.0671b07: 云。舟車神通至到一處初劫云淨菩提心
T2217_.59.0671b08: 少分増明。第二劫云淨菩提心更作一轉開
T2217_.59.0671b09: 明等。今望彼前二劫初地淨菩提心滿故云
T2217_.59.0671b10: 究竟歟。或究竟字反可讀歟。地前淨心皆
T2217_.59.0671b11: 是加行智分齊生死所殖善根歟
T2217_.59.0671b12: 功徳衆者。或云。倶舍翻薄伽梵功徳聚
T2217_.59.0671b13: 自宗翻率都婆功徳聚。倶是淨菩提心功
T2217_.59.0671b14: 徳也。大疏抄云。即問此菩提心功徳聚幾
T2217_.59.0671b15:
T2217_.59.0671b16: 當以何行云何修行等者。淨菩提心已前三
T2217_.59.0671b17: 密行云行。晝夜四時精進修云修行也。依
T2217_.59.0671b18: 此三密修行初地淨菩提心無上悉
T2217_.59.0671b19: 也。故下文云若不三種祕密方便
T2217_.59.0671b20: 何以得此淨菩提心云云又上釋云。此教諸
T2217_.59.0671b21: 菩薩眞語爲門自心發菩提云云又儀軌云。
T2217_.59.0671b22: 晝夜四時精進修現世證得歡喜地云云
T2217_.59.0671b23: 知眞言行者生死具縛行云及彼行修行也。
T2217_.59.0671b24: 問。所得既云無上悉地。是可方便究竟。第
T2217_.59.0671b25: 十二釋無上悉地云。所謂如來一切智智當
T2217_.59.0671b26: 知諸成就中最爲其上無與等無相比
T2217_.59.0671b27: 一切智智果是究竟故。又得彼果*之行
T2217_.59.0671b28: 豈非大悲萬行。故第三結指釋云。已説淨菩
T2217_.59.0671b29: 提心竟。從此已下明進修方便及悉地果
T2217_.59.0671c01: 此意非住心品明淨菩提心具縁
T2217_.59.0671c02: 品下説根究竟義*乎。答。今文是究竟淨菩
T2217_.59.0671c03: 提心故云無上。非方便句也。下釋住心
T2217_.59.0671c04: 品中雖粗明三妄淨心。未三密進
T2217_.59.0671c05: 修方便幷依彼密行淨菩提心悉地果
T2217_.59.0671c06: 爾也。故具縁品疏釋云。上品已約種種心
T2217_.59.0671c07: 相對辨一切智心竟。然此妙果以何方便
T2217_.59.0671c08: 而能得至耶。故此品次明漫多羅行法
T2217_.59.0671c09: 一切智心者淨菩提心也。指彼云此妙果
T2217_.59.0671c10: 又得彼果方便非生死行乎。況入曼荼羅
T2217_.59.0671c11: 行法者下文末代我等弘通七日作壇等儀則
T2217_.59.0671c12: 也。此寧非未斷惑薄地之行乎。下文一切智
T2217_.59.0671c13: 智者又今一切智心也。求一切智智之心故。
T2217_.59.0671c14: 今一切智智者有財立名矣。當知望生死行
T2217_.59.0671c15: 而雖妙果根究竟還是因句也。故上
T2217_.59.0671c16: 釋云。此菩提心爲後二句因。若望生死善
T2217_.59.0671c17: 則名爲云云前後釋義明鏡歟。然或人
T2217_.59.0671c18: 進修方便悉地果生爲根究竟句。誤甚歟
T2217_.59.0671c19: 亦可分爲二句也者。般若寺抄云。二句者以
T2217_.59.0671c20: 何行修行云何修而得無上悉地宮
T2217_.59.0671c21: 經文。但云及彼行修行所得果。故
T2217_.59.0671c22: 知行體與修行二句也。彼抄下釋或可
T2217_.59.0671c23: 十句云。即第七句中有行修行二義
T2217_.59.0671c24: 此可分二此釋今經文矣」
T2217_.59.0671c25: 謂衆生異熟識心者。前業所感異熟果心也。
T2217_.59.0671c26: 法相宗第八識云眞異熟識也。唯識論云。
T2217_.59.0671c27: 一謂異熟即第八識。多異熟性故殊異之
T2217_.59.0671c28: 心者行者轉勝心云殊異。前諸心差別之相
T2217_.59.0671c29: 者謂於妄心中六十心等相別。今淨心中從
T2217_.59.0672a01: 轉勝前後殊異。若爾心續生何別。彼約
T2217_.59.0672a02: 續生義此取前後殊矣。故三劫文答心續
T2217_.59.0672a03: 生幷心殊異。於能越淨心此兩義故。又
T2217_.59.0672a04: 心相所度百六十心差別相也或異熟
T2217_.59.0672a05: 識心約流轉。此據還滅故云殊異歟。所度
T2217_.59.0672a06: 妄心是衆生異熟識心等故。能度淨心即行
T2217_.59.0672a07: 者殊異心故。大疏抄釋經心心云。初云
T2217_.59.0672a08: 者衆生異熟心也。次云心者瑜伽行者菩提
T2217_.59.0672a09: 心也云云
T2217_.59.0672a10: 牟尼者是寂默義者。第十二云。牟尼者寂默
T2217_.59.0672a11: 義也。常寂之土微妙寂絶幽深玄遠。不
T2217_.59.0672a12: 言説之。如是法界寂然大滅度法唯佛一人
T2217_.59.0672a13: 究竟清淨。故名牟尼
T2217_.59.0672a14: 或可分爲十句者。第七句亦分爲二句故成
T2217_.59.0672a15: 十句也。先師云。今此九句問三句中於
T2217_.59.0672a16: 九句矣。佛答三句中菩提心句一部
T2217_.59.0672a17: 經已畢。或又修行句當根句。無上悉地者究
T2217_.59.0672a18: 竟句歟。疏十二云。悉地是眞言妙果。爲
T2217_.59.0672a19: 故而修因行
T2217_.59.0672a20: 入大悲藏漫荼羅等者。具縁品中明入*漫多
T2217_.59.0672a21: 羅*之儀則。是淨菩提心以前行故答修行
T2217_.59.0672a22: 也。問成就悉地品釋云。從此以前説
T2217_.59.0672a23: 言之果。從此品以後次第得修行入修之方
T2217_.59.0672a24: 便。此爲首也何。答。具縁品行得初地
T2217_.59.0672a25: 地前行也。悉地品下修行入證者大悲萬
T2217_.59.0672a26: 行等歟。故無違矣
T2217_.59.0672a27: 百字果等者。經第六百字果品云。若入
T2217_.59.0672a28: 覺世尊大智灌頂地自見三三昧耶句
T2217_.59.0672a29: 十八云。殊異者謂如來三三昧耶之身
T2217_.59.0672b01: 三昧耶身云殊異詳。又經云。復志求三
T2217_.59.0672b02: 藐三菩提句。以心無量故知身無量。知
T2217_.59.0672b03: 身無量故知智無量智無量故即知
T2217_.59.0672b04: 生無量。知衆生無量故即知虚空無量
T2217_.59.0672b05: 云。求者樂欲○次復樂求者還修菩薩道
T2217_.59.0672b06: 大師住心論中以心續生之相文竪十
T2217_.59.0672b07: 種住心。又以今文横塵數廣多。准此釋
T2217_.59.0672b08: 疏第三句問十住心續生。今第九句示塵數
T2217_.59.0672b09: 心殊異歟。謂無量心識智智無邊等義自宗
T2217_.59.0672b10: 不共之談故云殊異歟。又經云。祕密主由
T2217_.59.0672b11: 心無量故得四種無量。得已成最正覺
T2217_.59.0672b12: 十智力伏四魔無所畏而師子吼
T2217_.59.0672b13: 文答功徳句文歟。十力四無畏佛不共功徳
T2217_.59.0672b14:
T2217_.59.0672b15: 無量應度衆生者。未來應度衆生也。故上釋
T2217_.59.0672b16: 云。時金剛手爲未來衆生具足方便無
T2217_.59.0672b17: 復餘疑故以偈問問。疏第三云。此中
T2217_.59.0672b18: 大會即是法界漫荼羅所攝應度衆生
T2217_.59.0672b19: 。非會座衆*乎。答。六大無礙故九界
T2217_.59.0672b20: 迷情即等流法身。九世相入故未來衆生即
T2217_.59.0672b21: 今經聽衆歟。況彼上文云。爲滿足彼諸未來
T2217_.59.0672b22: 世無量衆生救護安樂
T2217_.59.0672b23: 略有七義故名大乘者。抄云。此與瑜伽雜集
T2217_.59.0672b24: 等説或同或異。説教絶設不會也
T2217_.59.0672b25: 理趣釋云。大乘有七義。一者法大二者
T2217_.59.0672b26: 人大三者勝解大四者意樂大五資糧大六
T2217_.59.0672b27: 者時大七者究竟大嘉祥十二門論疏上
T2217_.59.0672b28: 云。地持論中七義釋大○言七種者。一謂
T2217_.59.0672b29: 方等經菩薩藏。此是教大。所以前明教大
T2217_.59.0672c01: 者。要根本由教然後方得發心修行。二發心
T2217_.59.0672c02: 大。謂發大道心。三解行大。至道種姓
T2217_.59.0672c03: 純熟名解行大。四淨心大。初地菩薩得無生
T2217_.59.0672c04: 其心清淨名淨心大。五衆具大。謂大福大
T2217_.59.0672c05: 智通爲佛道資糧名爲衆具大。六時大。謂
T2217_.59.0672c06: 三大阿僧祇劫修行。七果大。謂大菩提果
T2217_.59.0672c07: 私案。兩師釋同今疏七義歟。但三四五七其
T2217_.59.0672c08: 名雖異其意是同。第三信解者就十地
T2217_.59.0672c09: 名云信解行地。故彼解行約迴向
T2217_.59.0672c10: 道種姓。故今疏意不地前故解行攝
T2217_.59.0672c11: 於初地故無違矣。第四金剛寶藏又初地。故
T2217_.59.0672c12: 疏第二云。從初地即入金剛寶藏
T2217_.59.0672c13: 乃同初地菩薩文矣。此金剛寶藏即自性淨
T2217_.59.0672c14: 心故云性大。又云淨心大。此淨心即菩薩意
T2217_.59.0672c15: 樂故云意樂大也。第五妙乘者。福智二嚴
T2217_.59.0672c16: 佛菩提之所乘故云依止大。此又爲
T2217_.59.0672c17: 故云衆具大。又云質糧大也。但地持瑜
T2217_.59.0672c18: 伽等七義皆所攝也枝末也。今疏幷理趣釋
T2217_.59.0672c19: 七義根本也能攝也。故大師釋云。能攝大乘
T2217_.59.0672c20: 者根本總體不二大乘。所攝大乘者二重三
T2217_.59.0672c21: 十二大乘
T2217_.59.0672c22: 即是不生而生等者。住心論十云。心續生之
T2217_.59.0672c23: 相諸佛大祕密者謂從初羝羊暗心漸次背
T2217_.59.0672c24: 暗向明求上之次第云云又疏第二釋八心
T2217_.59.0672c25: 畢合今文矣。准此等釋。十心幷十住心
T2217_.59.0672c26: 續生云心續生又云大祕密。然不生而生義
T2217_.59.0672c27: 理事不二之談全非心續生之義。又眞俗相
T2217_.59.0672c28: 融是性宗以上盛談之。何云大祕密乎。又
T2217_.59.0672c29: 心續生義局第三句。豈爲九問總説乎。或
T2217_.59.0673a01: 云。疏家宗家各據一義矣。又心續生文。含
T2217_.59.0673a02: 總別二義故。所謂不生而生義不第三句
T2217_.59.0673a03: 菩提心生等故。爲總説。況我今悉開示之
T2217_.59.0673a04: 敷演廣可九句。一心應諦聽之勸觀寧局
T2217_.59.0673a05: 第三。私案。凡於十住心二意。謂淺略深
T2217_.59.0673a06: 祕。又淺略中又有顯密。顯於各各乘
T2217_.59.0673a07: 後住心。淺略中密及深祕十心皆心
T2217_.59.0673a08: 續生次第也。此十住心續生是不生而生生
T2217_.59.0673a09: 而不生續生故。此等義顯乘隔聞故云大祕
T2217_.59.0673a10: 也。又性宗以上各於事理即
T2217_.59.0673a11: 一義十住心續生義故未祕密矣。
T2217_.59.0673a12: 又大師御意不生而生義雖廣今取十心續
T2217_.59.0673a13: 生不生而生邊故。或又十心續生一宗大綱
T2217_.59.0673a14: 三密要樞故。殊就第三句總説幷勸觀
T2217_.59.0673a15: 歟。*故二師無違矣。今不生而生取水波譬
T2217_.59.0673a16: 下轉縁起。十住心等續生上轉修行。彼此豈
T2217_.59.0673a17: 相順矣。又凡夫二乘云外道。他縁以上皆屬
T2217_.59.0673a18: 密爲心續生。若爾何九種住心云
T2217_.59.0673a19: 知人乎。答。水波譬隨宜。寶鑰釋極無進
T2217_.59.0673a20: 云。水無自性風即波故無違。他縁
T2217_.59.0673a21: 乘又依圓不異門故雖不生而生義性相
T2217_.59.0673a22: 終別故非理事不二義。覺心以上雖眞俗無
T2217_.59.0673a23: 十種心續生。故知凡夫二乘二義倶
T2217_.59.0673a24: 闕故疏擧偏論通示也。或又疏約不生而
T2217_.59.0673a25: 生義他縁等屬密論約十住心續生
T2217_.59.0673a26: 外也。若依開會意。外八心等皆不a
T2217_.59.0673a27: 字門故云祕密也。故疏第二云。如最初種
T2217_.59.0673a28: 子心生其實即是不生生。以是堅固性
T2217_.59.0673a29: 衆生識心自心實際。雖展轉滋長
T2217_.59.0673b01: 然亦不阿字門。故云心續生之相諸佛
T2217_.59.0673b02: 大祕密取意問。若爾今宗談性相歴然義。可
T2217_.59.0673b03: 不生而生義。何。答。今宗事理元各別不
T2217_.59.0673b04: 理。而事本生而不生。相本不生而生。理
T2217_.59.0673b05: 又爾。經云。生住等諸法常恒如是生
T2217_.59.0673b06: 之。問。若爾生常生乃至滅恒滅。恐同外道
T2217_.59.0673b07: 常見歟。答。小乘云四相有實。相宗云色心
T2217_.59.0673b08: 上假立。性宗以上云一心縁起法。今宗性佛
T2217_.59.0673b09: 性然四相故猶異一乘一心縁起四相。何況
T2217_.59.0673b10: 外道所計乎。重意云。凡心續生文大論
T2217_.59.0673b11: 三意。一者不生而生義。今文是也。九句總
T2217_.59.0673b12: 答也。二者十心相續義。如第二卷釋。三者十
T2217_.59.0673b13: 住心續生義。如住心論矣。後兩義第三句別
T2217_.59.0673b14: 答文也。若爾。何云或後問先答*耶
T2217_.59.0673b15: 凡夫二乘兩種外道者。疏第十九云。今此諸
T2217_.59.0673b16: 佛之祕一切外道所知。然外道有
T2217_.59.0673b17: 。一者世間種種外道。二謂佛法内有諸外
T2217_.59.0673b18: 也。以佛法中而未如來*之
T2217_.59.0673b19: 祕密猶是邪見。心行理外道故亦名外道
T2217_.59.0673b20: 也。此法乃二種外道所知。此佛法中
T2217_.59.0673b21: 外道即二乘中人也此文及第二釋。常
T2217_.59.0673b22: 外道二乘也。又准雜問答中於内分内内内
T2217_.59.0673b23: 。可九種住心歟。或云。九種住心皆云
T2217_.59.0673b24: 凡夫又云外道。釋尊自云我是凡夫。又疏
T2217_.59.0673b25: 内證名爲外道云云又世間三心云
T2217_.59.0673b26: 外道。出世六心云二乘。六心雖異大小二乘
T2217_.59.0673b27: 故。又世間三心出世二心云外道。内外外道
T2217_.59.0673b28: 故。四箇大乘云二乘。三乘一乘異故。或云。
T2217_.59.0673b29: 表製集中以諸顯教聲聞小乘登壇學處
T2217_.59.0673c01: 密教菩薩大士灌頂法門。以彼思此。
T2217_.59.0673c02: 顯諸乘皆屬今小乘
T2217_.59.0673c03: 譬如虚空等者。准前文虚空三義。則經如虚
T2217_.59.0673c04: 空文含二意。謂無量顯無邊際義。故同
T2217_.59.0673c05: 空無邊際義。如字但被虚空之。釋中加
T2217_.59.0673c06: 大字無邊際義也。但不無量義其相
T2217_.59.0673c07: 顯故歟。或小分相似文反顯法無量歟。次譬
T2217_.59.0673c08: 如下取虚空畢竟淨邊心本寂無相義
T2217_.59.0673c09: 也。若依此意如字及無相字之。故知如
T2217_.59.0673c10: 虚空三字再讀之。猶如釋論中三平等本文
T2217_.59.0673c11: 三讀之。但下合經如虚空文。約初且
T2217_.59.0673c12: 上句歟。或又下文虚空譬釋家私加之。
T2217_.59.0673c13: 不染已下經文但明法也。若法譬合者從無
T2217_.59.0673c14: 始已下二句合譬中本初以來經本來二
T2217_.59.0673c15: 也。無有一法等二句合譬中四障不染與
T2217_.59.0673c16: 八風不動。無有等六字再讀之可二文
T2217_.59.0673c17: 經不染污幷第二句也。餘文可知耳
T2217_.59.0673c18: 爲此寂光等者。抄云。寂謂心之實相。本自不
T2217_.59.0673c19: 生永寂無相。光者即此心相靈知不昧。又寂
T2217_.59.0673c20: 是三昧。光是大惠。行者得除一切蓋障三昧
T2217_.59.0673c21: 大惠光明即能普照無量法性故曰
T2217_.59.0673c22: 私云。此目近詞故指上本來寂無相
T2217_.59.0673c23: 也。故初釋爲勝矣
T2217_.59.0673c24: 心佛現前等者。即初地淨菩提心位也。疏第
T2217_.59.0673c25: 二云。然行者以何法此門哉。故經次云
T2217_.59.0673c26: 所謂空性。空性即是自心等虚空性。上文無
T2217_.59.0673c27: 量如虚空乃至正等覺顯現即喩此心
T2217_.59.0673c28: 此文。一道無爲云正等覺歟。又第三云。
T2217_.59.0673c29: 此中道正觀有爲無爲界極無自性心
T2217_.59.0674a01: 生。即是心佛顯現故云正等覺句
T2217_.59.0674a02: 釋極無自性云心佛顯現矣今文又眞言行
T2217_.59.0674a03: 者法明道云心佛顯現耳。故知正等覺文含
T2217_.59.0674a04: 顯密義又具遮表義
T2217_.59.0674a05: 然此信力等者。今此信力者白淨信心非
T2217_.59.0674a06: 死中信也。即依供養行修行得淨菩提
T2217_.59.0674a07: 心也
T2217_.59.0674a08: 此中供養有二種等者。智證大師抄云。下文
T2217_.59.0674a09: 諸外供養内供之文。其意如何。和
T2217_.59.0674a10: 上答曰。觀心之供此内供耳。問。若爾以
T2217_.59.0674a11: 法界中養諸佛。凡如此皆外供
T2217_.59.0674a12: 之觀。何以之爲内供。若金剛頂宗内外
T2217_.59.0674a13: 供八供。今此部中無其義耶。答。彼金剛頂
T2217_.59.0674a14: 宗有内外八供。今此部中不其樣者指
T2217_.59.0674a15: 内法以爲供養。大旨者觀心供養也。問。觀
T2217_.59.0674a16: 心之義例於金剛頂尚通内外。若約深祕
T2217_.59.0674a17: 一一皆廣法界之義今不之。尚約
T2217_.59.0674a18: 胎藏無内供之者耶。答。今此中言
T2217_.59.0674a19: 者。外香華爲外供養。若以運心
T2217_.59.0674a20: 此華香内供養。所謂觀心之供養也
T2217_.59.0674a21: 經第五云。供養有四種。謂作禮合掌幷及慈
T2217_.59.0674a22: 悲等世間與華香手發生華奉諸救世
T2217_.59.0674a23: 疏十五云。供養略有四種。一是供
T2217_.59.0674a24: 香華等及塗香等乃至飮食。此是世間供養
T2217_.59.0674a25: 也。以物獻也。二者合掌謂禮敬也。此是印
T2217_.59.0674a26: 也。三慈悲。四運心。謂想香花滿法界運心
T2217_.59.0674a27: 已即用合掌印也。幷慈悲三事皆運心也
T2217_.59.0674a28: 私云。此中初一云外。世間事供故。後三云
T2217_.59.0674a29: 内。出世理供故。下文當廣説者指此等説
T2217_.59.0674b01: 歟。又供養法疏下云。供養有三。一者外供
T2217_.59.0674b02: 養。謂香華飮食及燃燈莊嚴道場等也。二行
T2217_.59.0674b03: 供養謂如説奉行及禮拜持戒者等也。三者
T2217_.59.0674b04: 理供養。謂心住法體外攀縁私云。
T2217_.59.0674b05: 三中行理爲内歟。又常五供理供事供云
T2217_.59.0674b06: 歟。出具縁品等中。私案。供養行修行等
T2217_.59.0674b07: 二句答前第七問歟。謂供養行修行如次答
T2217_.59.0674b08: 及彼行修行歟。上一偈半答相貎。下長行答
T2217_.59.0674b09: 心相續。此文非彼第七何乎。但釋家
T2217_.59.0674b10: 指屬則説文分明故。又與前文相違釋
T2217_.59.0674b11: 供養行修行得白淨信心即菩提心相
T2217_.59.0674b12: 貎故也
T2217_.59.0674b13: 或有説言等者。抄云。此下十三行。疏是形
T2217_.59.0674b14: 類執禪者。依本智性作無修鏡本自明
T2217_.59.0674b15: 拂不瑩。即禪門紙絶無寄宗説。凡聖等
T2217_.59.0674b16: 法皆如夢幻都無所有本來空寂。非今始
T2217_.59.0674b17: 凡有所作皆是迷妄。石頭牛頭皆示
T2217_.59.0674b18: 。今所破者即其人也略抄一行本是禪師。
T2217_.59.0674b19: 更入眞言而擧禪門義彼矣。猶如龍樹
T2217_.59.0674b20: 外道衆彼宗而破耳。無畏三藏禪要
T2217_.59.0674b21: 點示*點開之義。妙樂釋云。暗證之禪師
T2217_.59.0674b22: 勝定之手云云
T2217_.59.0674b23: 如以四種不生等者。自他共無因四不生也。
T2217_.59.0674b24: 鑛中金性譬在纒菩提心。雖復在因等二句。
T2217_.59.0674b25: 眞言行者以四不生在纒出纒心體
T2217_.59.0674b26: 増減猶如金性在鑛無矣行
T2217_.59.0674b27: 人下合若不以等譬。三密方便合利鐵。灰水
T2217_.59.0674b28: 等合消融方便也。今此三密行淨菩提心以
T2217_.59.0674b29: 前薄地行。前云生死所殖善根是也。具如
T2217_.59.0674c01: 先辨。龍樹阿闍梨中道正觀等者中觀論云。
T2217_.59.0674c02: 因縁所生法。我説即是空。亦名爲假名。亦
T2217_.59.0674c03: 是中道義此文。以從縁起故者因縁生
T2217_.59.0674c04: 義即俗諦也。無生義成者即是空義即眞諦
T2217_.59.0674c05: 也。若爾何云中道乎。答。彼宗三諦各有
T2217_.59.0674c06: 。今取無生義故眞諦中歟。今引意。以
T2217_.59.0674c07: 無生中道正觀今宗四不生義而禪門龜
T2217_.59.0674c08: 兔無生爲失歟。汝謂等者指前執禪者歟。
T2217_.59.0674c09: 又以縁起三密方便。若爾俗諦中又存
T2217_.59.0674c10: 歟。所以生而不生故雖四不生觀不生而
T2217_.59.0674c11: 生故用三密行。寧同無相無行
T2217_.59.0674c12: 又如世人等者。前明禪門無相無行而用
T2217_.59.0674c13: 三密行。自下對諸乘漸行自家頓證。故
T2217_.59.0674c14: 上引智論云。如治人以種種方便融鑛
T2217_.59.0674c15: 然後成金若神通者能使土木之類成
T2217_.59.0674c16: 又第二疏取世人仙人巧拙難易之譬
T2217_.59.0674c17: 又此意矣。此等文明鏡也。然抄中此文猶對
T2217_.59.0674c18: 執禪者云云恐不文意矣。妙性窮極者佛
T2217_.59.0674c19: 華法華以初地淨菩提心極果故云
T2217_.59.0674c20: 歟。下金寶者依密行得菩提心也。初心
T2217_.59.0674c21: 極果雖異得寶是一處。故疏第二云。舟車神
T2217_.59.0674c22: 通至到一處但世人無祕密方便等者
T2217_.59.0674c23: 二地上大悲方便也。下云若以大悲萬行
T2217_.59.0674c24: 也。意云。顯乘人依一心行淨菩提心
T2217_.59.0674c25: 此爲極故更無根究竟行證。故云不能
T2217_.59.0674c26: 得耳。次淨菩提心下其有眼食等合説。以
T2217_.59.0674c27: 悲萬行食之神變加持業住壽
T2217_.59.0674c28: 長遠等也。此三句中究竟句也。以今祕密方
T2217_.59.0674c29: 便大悲萬行淨菩提心以前三密行矣。
T2217_.59.0675a01: 不應已下遮一道極無以淨菩提心
T2217_.59.0675a02: 也。世人爲妙性窮極是也。寶鑰釋第八
T2217_.59.0675a03: 云。一道無爲之眞理名初法明道。於
T2217_.59.0675a04: 顯教是究竟理智法身。望眞言門是則初
T2217_.59.0675a05: 取意又釋第九心云。是心是因望前顯教
T2217_.59.0675a06: 極果。於後祕心初心問。今此兩節釋解
T2217_.59.0675a07: 經何文乎。答。解二句文。前對禪門供養
T2217_.59.0675a08: 等義。後對諸乘彼義也。或又上釋供養
T2217_.59.0675a09: 行修行句。故云祕密供養行門等下解從是
T2217_.59.0675a10: 初發心句。故云不應保初心*爲極果也。初
T2217_.59.0675a11: 心言故破初心極果
T2217_.59.0675a12: 我名我有者。下云我我所是也。謂我是體用
T2217_.59.0675a13: 都無有名。無實故云我名。我有者我所。我
T2217_.59.0675a14: 之家所有故云我有
T2217_.59.0675a15: 經愚童凡夫者。通三心總句歟。第二第三亦
T2217_.59.0675a16: 愚童嬰童故。又疏上文云愚童凡夫小有
T2217_.59.0675a17: 能信。非第二等何有此理矣。但證第一心
T2217_.59.0675a18: 者約執著我名等別句
T2217_.59.0675a19: 以下答心相續義也者。此意八心十心相續
T2217_.59.0675a20: 心相續義也。故上所牒之文但至離於斷
T2217_.59.0675a21: 也。住心論第一引今文云。善無畏三藏
T2217_.59.0675a22: 釋云。從此已下十種住心佛答心相續之義
T2217_.59.0675a23: 此意十住心相續云心相續。若爾兼
T2217_.59.0675a24: 劫文。與疏意異。何云無畏釋。依之智
T2217_.59.0675a25: 證大師云。或人立十住心一代時教。不
T2217_.59.0675a26: 疏意。不或云。文點可
T2217_.59.0675a27: 種住心中世間三心答心相續故疏論無
T2217_.59.0675a28: 矣。又義。疏意非十住心義。故第三劫
T2217_.59.0675a29: 終云。此經從淺至深廣明心相。皆爲
T2217_.59.0675b01: 菩提心本末因縁。若但依常途法相
T2217_.59.0675b02: 諸佛大祕密我今悉開演既云從淺
T2217_.59.0675b03: 至深十住心淺深乎。又本末者九種云
T2217_.59.0675b04: 末第十云本。若此經文局十心續生何在
T2217_.59.0675b05: 三劫終彼文矣。問。三劫初釋云。亦是答
T2217_.59.0675b06: 諸心相及心殊異今又云廣明諸心相
T2217_.59.0675b07: 全非心相續義中除心續生之相句乎。
T2217_.59.0675b08: 況十心三劫心相續次第中問何交六十心
T2217_.59.0675b09: 乎。答。已下言通三劫。故三劫正雖心相
T2217_.59.0675b10: 兼答諸心相殊異故云亦是歟。中間六
T2217_.59.0675b11: 十心雖心續生兼顯所度妄心何失。又
T2217_.59.0675b12: 諸心相言亘總別廣明心相者指心相
T2217_.59.0675b13: 續句歟。故疏第三住心品結云已説淨菩提
T2217_.59.0675b14: 心諸心相竟或亦是答諸心相又心相續
T2217_.59.0675b15: 歟。大祕密之稱非心續生何云祕密乎」
T2217_.59.0675b16: 智度云世間等者。智論第三十一云無始
T2217_.59.0675b17: 空者世間若衆生若法皆無始。今生從
T2217_.59.0675b18: 世因縁有。前世復從前世有。如是展轉無
T2217_.59.0675b19: 衆生始。法亦如是○如經中説佛語
T2217_.59.0675b20: 比丘。衆生無始。無明覆愛所繋往來生
T2217_.59.0675b21: 始不可得。破是無始法故名爲無始
T2217_.59.0675b22: 空。問曰。無始是實不破。何以故若衆生
T2217_.59.0675b23: 及法有始者即墮邊見亦墮無因見。遠
T2217_.59.0675b24: 是等過故應衆生及法無始。今以
T2217_.59.0675b25: 始空是無始則還墮有始見。答曰。今已
T2217_.59.0675b26: 無始空破無始見。又不有始見
T2217_.59.0675b27: 經中佛言無明覆愛所繋者。智證大師記云。
T2217_.59.0675b28: 和上釋訓云。無明與覆愛已上 今疑若無
T2217_.59.0675b29: 明是能覆之物愛此所繋之物歟。和上云。可
T2217_.59.0675c01: 然也。若爾無明波禮禮天
T2217_.59.0675c02: 之耶。答無常也云云
T2217_.59.0675c03: 愚童義如前説者。抄云。上疏云。謂六道凡夫
T2217_.59.0675c04: 不知實諦因果乃至堅執不捨故以爲
T2217_.59.0675c05: 凡夫者正譯等者。異生正譯凡夫義翻歟。梵
T2217_.59.0675c06: 名可尋決矣。寶鑰上云。凡夫作種種業
T2217_.59.0675c07: 種種果。身相萬種而生故名異生
T2217_.59.0675c08: 如十六知見等者。住心論第一云。大楞伽經
T2217_.59.0675c09: 百八部邪見。瑜伽論説十六計。智度論
T2217_.59.0675c10: 十六知見今依智論歟。鈔云。謂外道
T2217_.59.0675c11: 九十五種大意十六異論。一因
T2217_.59.0675c12: 中有果宗。二從縁顯了宗。三去來實有宗。四
T2217_.59.0675c13: 計我實有宗。五諸法皆常宗。六諸因宿作
T2217_.59.0675c14: 宗。七自在等因宗。八害爲正法宗。九邊無邊
T2217_.59.0675c15: 等宗。十不死矯亂宗。十一諸法無因宗。十二
T2217_.59.0675c16: 七事斷滅宗。十三因果皆空宗。十四妄計最
T2217_.59.0675c17: 勝宗。十五妄計清淨宗。十六妄計吉祥宗略抄
T2217_.59.0675c18: 此十六知見異論十六別類外道宗計。猶
T2217_.59.0675c19: 乘二十部異計矣。住心論三云。外道有九十
T2217_.59.0675c20: 六種大外道九萬三千眷屬外道總爲十六
T2217_.59.0675c21: 智證記云。和上云。我我所執總呼十六見
T2217_.59.0675c22: 是別別稱也。可我我所執如十六知見等
T2217_.59.0675c23: 云云
T2217_.59.0675c24: 虚妄分別所由者唯識論等者。虚妄分別是
T2217_.59.0675c25: 能*遍計妄心。是非所執我我所矣。又准
T2217_.59.0675c26: 文界趣同性我云妄執。則我我所直虚妄分
T2217_.59.0675c27: 別歟
T2217_.59.0675c28: 如彼偈言等者。此四句偈智論文也。但彼論
T2217_.59.0675c29: 第三句無於字。有則字。可疏證本
T2217_.59.0676a01:
T2217_.59.0676a02: 瑜伽我者等者。智證大師記云。瑜伽我者謂
T2217_.59.0676a03: 定者云云此文何由似内道*乎。答。凡此
T2217_.59.0676a04: 文者約内教者不心之實法
T2217_.59.0676a05: 第七云。若行人不正因縁義而修證諸
T2217_.59.0676a06: 以當計著自心以爲内我○若深求
T2217_.59.0676a07: 中至賾自然撥除因業。唯我性獨存乃至無
T2217_.59.0676a08: 一法入而證空定。最是世間究竟之理
T2217_.59.0676a09: 今瑜伽我當此計歟。問。彼第三心引之。
T2217_.59.0676a10: 此證第一心。何云同乎。答。此計有二意。若
T2217_.59.0676a11: 行因勝果第三心攝。若依
T2217_.59.0676a12: 自心内我又第一心攝也。*故疏第二
T2217_.59.0676a13: 云。前是不因果之心。今由善根熟
T2217_.59.0676a14: 効彼行因勝果。不前計取意
T2217_.59.0676a15: 此意也
T2217_.59.0676a16: 地等變化等者。智證記云。今疑下結文云
T2217_.59.0676a17: 三十事爾乃合地等變化其員不足也。
T2217_.59.0676a18: 疏文昧昧訓地等之變化。若依疏及先大師
T2217_.59.0676a19: 分爲二。若爾可地等是執五大
T2217_.59.0676a20: 眞實之法此一計或言。地爲以下可
T2217_.59.0676a21: 變化也。意地等能變化爲萬物之因未詳
T2217_.59.0676a22: 云云疏第七云。若行人不正因縁義
T2217_.59.0676a23: 證諸禪。必當著自心*以爲内我。彼
T2217_.59.0676a24: 世間萬法因心而有則謂神我。設
T2217_.59.0676a25: 令不内我必依外我即是自在梵天等
T2217_.59.0676a26: 此釋瑜伽我者内我歟
T2217_.59.0676a27: 自在天是常等者。三論玄云。有外道云。大自
T2217_.59.0676a28: 在天能生萬物。萬物若滅還歸本天。故云
T2217_.59.0676a29: 自在。天若嗔四生皆苦。自在若喜則六道咸
T2217_.59.0676a30: 樂。然天非物因物非天果。蓋是邪心所畫。
T2217_.59.0676b01: 故名邪因邪果
T2217_.59.0676b02: 如十二門中等者。十二門論龍樹云。問曰。衆
T2217_.59.0676b03: 生從自在天生苦樂亦自在所生。以
T2217_.59.0676b04: 樂因故與其苦。答曰。若衆生是自在天子者
T2217_.59.0676b05: 自下全同同論疏下云嘉祥云。問曰下第二
T2217_.59.0676b06: 救。正通傷慈之難。答曰下第三破救。有
T2217_.59.0676b07: 。一者猶提捉前無慈難。父有大慈子不
T2217_.59.0676b08: 恩終自與樂。而自在不爾。亦應但供養
T2217_.59.0676b09: 下作恩不勉苦難。若言恩故而苦
T2217_.59.0676b10: 者。今報恩供養則應樂。不
T2217_.59.0676b11: 識論一云。有執有一大自在天體實遍常能
T2217_.59.0676b12: 諸法。彼執非理。所以者何。若法自生必
T2217_.59.0676b13: 常故。諸非常者必不遍故。諸不遍者非
T2217_.59.0676b14: 眞實
T2217_.59.0676b15: 又若自作等者。論云全同疏下云。復次下以
T2217_.59.0676b16: 果徴因破。衆生之果既由自在。自在之因應
T2217_.59.0676b17: 更有所從。反覆
T2217_.59.0676b18: 陶師子埏埴等者。陶師子者作土器者也。
T2217_.59.0676b19: 埏和名禰耶須。*埴和名波爾。疏第七云。如
T2217_.59.0676b20: 埿團輪繩陶師等和合故有瓶生十二門
論同之
T2217_.59.0676b21: 次云時與前時等者。智證大師記云。經云。
T2217_.59.0676b22: 及時者與前有時其別如何。答。推文意云。
T2217_.59.0676b23: 自在天者若流出及時也。爾乃有人。或計
T2217_.59.0676b24: 在天是常能生萬物。或計手功一切
T2217_.59.0676b25: 。或計時是自在天之所作云云問。若爾
T2217_.59.0676b26: 前建立可自在天之心出一切法歟。答。
T2217_.59.0676b27: 今結云皆自在天種類也。彼不爾故
T2217_.59.0676b28: 大疏指心鈔卷七終
T2217_.59.0676b29:
T2217_.59.0676c01: 御本記云
T2217_.59.0676c02:   建治四年二月七日於醍醐寺中正院
T2217_.59.0676c03: 點畢 金剛佛子頼瑜
T2217_.59.0676c04:
T2217_.59.0676c05:
T2217_.59.0676c06: 大日經疏指心鈔卷第八
T2217_.59.0676c07:
T2217_.59.0676c08:   疏卷第二之一
T2217_.59.0676c09: 疏云此是那羅延等者。此是那羅延天者指
T2217_.59.0676c10: 尊貴體也。外道下釋圍陀論師外道計
T2217_.59.0676c11: 尊貴也。點云。尊貴者此是那羅延天
T2217_.59.0676c12: 也。外道計云云又下文云。是毘紐天。外道部
T2217_.59.0676c13: 此文那羅延天外道也。古點
T2217_.59.0676c14: 云。那羅延天外道之計也云云此意此外道計
T2217_.59.0676c15: 那羅延天造萬物故云爾歟。抄第三云。此
T2217_.59.0676c16: 多説。謂圍陀論師計那羅延天能生
T2217_.59.0676c17: 。計梵天能生萬物。提婆云。從那羅延天
T2217_.59.0676c18: 臍中大蓮華。蓮華上有梵天祖翁。謂此梵
T2217_.59.0676c19: 天爲萬物之祖。從梵天口臂䏶脚四姓
T2217_.59.0676c20: 等。又云。那羅延天能生梵王。梵王爲萬物之
T2217_.59.0676c21: 。復有安荼論師計本際等。不煩具引
T2217_.59.0676c22: 私云。准此釋者。外道有三論師異説。且依
T2217_.59.0676c23: 初二説者。輔相者指梵天歟。那羅延是尊
T2217_.59.0676c24: 貴故。又寶師釋云。眞諦三藏翻爲人生本。梵
T2217_.59.0676c25: 王是衆生之祖父故云人生本又遁麟
T2217_.59.0676c26: 記云。言人種神者。那羅翻爲人。延那爲
T2217_.59.0676c27: 本。謂人生本。即大梵王是也。外道謂。一切人
T2217_.59.0676c28: 皆從梵王生故私云。依此釋者。梵王即
T2217_.59.0676c29: 那羅延也。若爾輔相是梵輔歟。頌疏云。爲
T2217_.59.0677a01: 輔翼云云理趣釋云。麼度羯羅三兄弟者是梵
T2217_.59.0677a02: 王那羅延摩醯首羅之異名也南池僧都口
T2217_.59.0677a03: 決云。matokara天三兄弟者brahmanaraya@mi
T2217_.59.0677a04: zana各治三國。梵王天竺那羅延唐
T2217_.59.0677a05: 自在天日本取意私云。此釋梵王那羅延其體
T2217_.59.0677a06: 別。然與抄意異。此准列次第幷治國大
T2217_.59.0677a07: 。梵王勝那羅延劣。寧以梵王輔翼乎。
T2217_.59.0677a08: 故知那羅延有多種歟。例如魔醯首羅有
T2217_.59.0677a09: 多種也。故疏第一云。那羅延大那羅延云云
T2217_.59.0677a10: 又寶師涅槃疏云。天帝釋之力士惠暉疏
T2217_.59.0677a11: 云。人種神者先是人。後作神。或父母隨一
T2217_.59.0677a12: 是人一是非人也此等説欲天攝歟。或人
T2217_.59.0677a13: 趣攝歟。當知那羅延。在欲色二界故。疏中
T2217_.59.0677a14: 色界那羅延。餘師釋據欲界那羅延
T2217_.59.0677a15:
T2217_.59.0677a16: 以能造之主等者。私云。那羅延天云能造
T2217_.59.0677a17: 主也。意云。以那羅延天者更無尊貴
T2217_.59.0677a18: 之人故那羅延云尊貴爲言又云。能造主
T2217_.59.0677a19: 那羅延也。意云。那羅延天外有能造主
T2217_.59.0677a20: 更無尊貴之人故那羅延云尊貴
T2217_.59.0677a21: 故抄云。更有尊貴者即指那羅延天
T2217_.59.0677a22: 尊貴者遍一切地水火風空處者。此意明
T2217_.59.0677a23: 那羅延天尊貴遍五大之義也。前明造成
T2217_.59.0677a24: 之用今示普遍之徳。是其別也。又義。今地
T2217_.59.0677a25: 水火風空即爲尊貴體也。故能破文云彼即
T2217_.59.0677a26: 地水火風也。但今釋可爛脱。處字安
T2217_.59.0677a27: 切下之。故下文云遍一切處地水火風空。
T2217_.59.0677a28: 意云。尊貴者遍一切處之地水火風空也
T2217_.59.0677a29: 然二義中前義爲勝。能破文云彼天像身
T2217_.59.0677b01: 是那羅延天像故。指彼云彼即地水火風。故
T2217_.59.0677b02: 彼天像即遍五大。故云爾也。又密抄擧
T2217_.59.0677b03: 中。不五大即尊貴。故又下文可長聲
T2217_.59.0677b04: 連讀。豈非一切處地水火風空界相
T2217_.59.0677b05: 爲言
T2217_.59.0677b06: 以此相入何所不可者。且擬外道反難
T2217_.59.0677b07: 云。眞言宗又談六大普遍之義。我於六大
T2217_.59.0677b08: 法身像上座而飮食。汝不忿怒耶。答云云
T2217_.59.0677b09: 此能破文但破遍義。何不前造義乎。今
T2217_.59.0677b10: 造成萬物義同下遍嚴義故。讓彼破歟。或
T2217_.59.0677b11: 前自在天破
T2217_.59.0677b12: 一切法者自然而有者。嘉祥三論玄中。天竺
T2217_.59.0677b13: 九十六種擧要爲四執。一計邪因邪果。二
T2217_.59.0677b14: 無因有果。三立有因無果。四辨無因無
T2217_.59.0677b15: 。此四中今自然第二無因有果攝也。釋云
T2217_.59.0677b16: 無因據其因無。自然明其果有。約義不同
T2217_.59.0677b17: 猶是一執清涼演義抄云。疏若以自然爲
T2217_.59.0677b18: 因等者斷義也。通其兩勢。初即老子意由
T2217_.59.0677b19: 一。道是自然故。以道爲因。是邪因也若
T2217_.59.0677b20: 謂萬物自然而生下。出莊子意則萬物自然
T2217_.59.0677b21: 使之然。故曰自然。即無因也私云。此
T2217_.59.0677b22: 中疏者華嚴疏也。此二中今自然似同莊子
T2217_.59.0677b23: 。但今云而有彼云而生。少異歟。又異
T2217_.59.0677b24: 者。玄云有果抄云無因故。又彼天竺異執。
T2217_.59.0677b25: 此震旦三玄攝也。彼玄中四執外別示三玄
T2217_.59.0677b26: 。故抄老子自然道似玄邪因攝耳。又玄
T2217_.59.0677b27: 云。有人言。自然有因自然無因萬化不同皆
T2217_.59.0677b28: 自然有云云問。自然本有義佛家盛談。故釋
T2217_.59.0677b29: 論云。非作非造自然意若爾何遮彼義乎。
T2217_.59.0677c01: 答。彼不因縁而立自然義。此不
T2217_.59.0677c02: 而明自然。故云。釋論文熏生縁起六意隨
T2217_.59.0677c03: 一也。可之。問。若爾自宗云遠離於因縁
T2217_.59.0677c04: 又云遠離因果法然具。此等皆同外計乎。
T2217_.59.0677c05: 答。此等離九種迷情妄假因縁斷常一異
T2217_.59.0677c06: 等邪因邪果故云爾。全非性徳輪圓隨
T2217_.59.0677c07: 縁義也。故大師於不二門法爾隨縁義
T2217_.59.0677c08: 又四種身各立法爾隨縁之義。又疏第十一
T2217_.59.0677c09: 此因因生空云何而有果文云。若於
T2217_.59.0677c10: 是縁起法中而言因有果即是遍計所
T2217_.59.0677c11: 執。墮於斷常一異。不中道。是故證知。如
T2217_.59.0677c12: 是眞言永離因業故即是法界不思議界也
T2217_.59.0677c13: 知自宗法爾隨縁義是顯教一乘等法
T2217_.59.0677c14: 爾隨縁猶不及。況外道自然乎。故知。外約
T2217_.59.0677c15: 遍計分別自然。内約佛知見法爾。又
T2217_.59.0677c16: 顯攝相歸性論法爾。密性相宛然明法然。又
T2217_.59.0677c17: 顯於縁起法自然。密於性徳法隨縁
T2217_.59.0677c18: 也。問。内道因縁爲宗者。蓮華鮮潔棘判利端
T2217_.59.0677c19: 何因縁所染削耶。答。外因縁是水土等也。
T2217_.59.0677c20: 内因縁又一切衆生共業也。利端鮮潔又衆
T2217_.59.0677c21: 生受用依報故。又草木等盛衰有情善惡業
T2217_.59.0677c22: 増上果故。又自宗意鮮潔顯色利端形色四
T2217_.59.0677c23: 曼攝故六大所生。若爾因縁所生義無異論
T2217_.59.0677c24: 者歟
T2217_.59.0677c25: 有計身中離心之外等者。唯識論第一云。三
T2217_.59.0677c26: 者執。我體常。至細如一極微轉身中
T2217_.59.0677c27: 事業又破文云。後亦非理。所以者何。
T2217_.59.0677c28: 我量至小如一極微。如何能令大身遍動。若
T2217_.59.0677c29: 小而速巡身如旋火輪遍動者。則
T2217_.59.0678a01: 所執我非一非常。諸有往來常一
T2217_.59.0678a02: 私云。作事業義雖同。旋轉身中義與運動
T2217_.59.0678a03: 此身少異。又論云細如極微疏云離心別
T2217_.59.0678a04: 是大異也。然計義同故引證矣
T2217_.59.0678a05: 若我無常則罪福果報等者。智論疏第四惠影
T2217_.59.0678a06: 云。無常者名爲滅失法。若言一向是無常
T2217_.59.0678a07: 者則無相感致義。何以性。以因無常故則
T2217_.59.0678a08: 滅失。因滅失故不於果。果滅失故不
T2217_.59.0678a09: 於因。當知則是無福。若有罪福果報
T2217_.59.0678a10: 因不滅故所以得果。以果不無故所以
T2217_.59.0678a11: 因。若定是無常者定無罪福因果相感
T2217_.59.0678a12: 也。佛法中以罪福果報從因縁。因縁起
T2217_.59.0678a13: 故則不一向無常。何以故。凡因縁生法
T2217_.59.0678a14: 因縁聚故不其無常。以縁散故不
T2217_.59.0678a15: 其常。從縁故不其有。縁起故不
T2217_.59.0678a16: 其無。相續故不斷。生滅故不常。不
T2217_.59.0678a17: 外道説常則一向是常若言無常則一向滅
T2217_.59.0678a18: 同疏第九云。若我無常者本由我便
T2217_.59.0678a19: 罪福。若我無常者則我隨身滅。如岸墮
T2217_.59.0678a20: 水消散。故作者既無則無作法則無罪福
T2217_.59.0678a21: 私云。上文若法是因等者。此我爲作事
T2217_.59.0678a22: 業之因故云若法是因。又爲因法必從
T2217_.59.0678a23: 生故云及從因生也。又因生法必無常故
T2217_.59.0678a24: 皆無常故也。又解云。法者總通我及事
T2217_.59.0678a25: 。是因者我也。從因生者事業也。二倶非
T2217_.59.0678a26: 故云皆無常也。若我下重破我及事業也。
T2217_.59.0678a27: 罪福果報者作事業故前解不皆字後解
T2217_.59.0678a28: 無爲。作能作因然後義順文也。挍量等
T2217_.59.0678a29: 者大師疏文次第云。挍量未明私記云。是
T2217_.59.0678b01: 中觀等明外道所計義與佛法差別
T2217_.59.0678b02: 文處云云若爾唯識等又破外道等。彼又
T2217_.59.0678b03: 然歟
T2217_.59.0678b04: 智度云。有者論第十二文全同。如
T2217_.59.0678b05: 下出之。唯識論第一云。二者執我。其體雖
T2217_.59.0678b06: 常而量不定。隨身大小卷舒又能
T2217_.59.0678b07: 破文云。初且非理。所以者何。執我常遍量
T2217_.59.0678b08: 虚空。應身受苦樂等。又常遍故應
T2217_.59.0678b09: 動轉。如何隨身能造諸業
T2217_.59.0678b10: 如論中破等者。或本如中論云云十二門論
T2217_.59.0678b11: 云。復次若自在者何以故不盡作樂。盡作
T2217_.59.0678b12: 苦人。苦者樂者當知從憎愛生。故不自在
T2217_.59.0678b13: 十二門論或本盡作苦人一句無之。此本
T2217_.59.0678b14: 理歟。智論疏第四惠影云。爾執我云神作
T2217_.59.0678b15: 自在是於作著。破云。神若自在自作者應
T2217_.59.0678b16: 自在作樂。何故作苦。以樂於樂反得
T2217_.59.0678b17: 故當知不自在自作。非作者故○又神
T2217_.59.0678b18: 若自在者不惡墮。亦不
T2217_.59.0678b19: 種種不如意事怨憎聚會恩愛別離等事。何
T2217_.59.0678b20: 以故。自在故。若有此等事者當知不自在
T2217_.59.0678b21: 也。我是自在相。若不自在知無也
T2217_.59.0678b22: 此釋盡作苦人之論文頗可無用矣。又今
T2217_.59.0678b23: 論所引是十二門文也。如論中本爲勝矣。三
T2217_.59.0678b24: 論玄云。問云。何名爲邪因邪果。答。有外道
T2217_.59.0678b25: 大自在天。能生萬物。萬物若滅還歸
T2217_.59.0678b26: 。故云自在。天若瞋四生皆苦。自在若喜則
T2217_.59.0678b27: 六道咸樂。然天非物因物非天果。蓋是邪
T2217_.59.0678b28: 心所畫。故名邪因邪果。難曰。夫善招樂報
T2217_.59.0678b29: 惡感苦果。蓋是交謝之宅報應之場。以
T2217_.59.0678c01: 義理故生斯謬。又夫人類生人物類生
T2217_.59.0678c02: 物。人類生人則人還似人物類生物物還
T2217_.59.0678c03: 物。蓋是相生之道也。而謂一天之因産
T2217_.59.0678c04: 萬類之報。豈不謬哉今破同初難歟。又
T2217_.59.0678c05: 智論十二云。若神常者且應苦樂。何
T2217_.59.0678c06: 以故。苦來則憂樂至則喜。若爲憂喜所變
T2217_.59.0678c07: 則非常也此破神常自在
T2217_.59.0678c08: 四大草木等皆有壽命者。草木等有壽命
T2217_.59.0678c09: 宗盛談。故大日經説有情及非情阿字第一
T2217_.59.0678c10: 。宗家又判金剛内外壽。然與外計異。彼
T2217_.59.0678c11: 六大普遍故識大遍非情。故云壽命等
T2217_.59.0678c12: 也。此或約續生或約卷合故其意異也。合
T2217_.59.0678c13: 昏木者
T2217_.59.0678c14: 補特伽羅者。賛玄疏第一云。補特伽羅即數
T2217_.59.0678c15: 取趣。正當人義。謂頻造業往諸趣
T2217_.59.0678c16: 若有從今世趣於後世等者。倶舍頌疏九云。
T2217_.59.0678c17: 謂外道執於臨命終時能捨此蘊。於受生
T2217_.59.0678c18: 能續餘蘊。若無我誰能續蘊。故有
T2217_.59.0678c19: 勝論外
道義也
又云。蘊刹那滅。不此轉
T2217_.59.0678c20: 趣餘世○故雖無我但由惑業因故
T2217_.59.0678c21: 諸蘊相續等論主述有
部意也
倶舍以
T2217_.59.0678c22: 。今疏以有部義外計。彼此意異。彼立
T2217_.59.0678c23: 有部故。此破有部故。何者外道云我相
T2217_.59.0678c24: 而未惑業相續。故爲能所破。然今
T2217_.59.0678c25: 疏意有部雖惑業相續若約諸法體
T2217_.59.0678c26: 恒有猶同神我常義故今遮也。問。藥師經
T2217_.59.0678c27: 云。若彼自身臥在本處焔魔使引其神
T2217_.59.0678c28: 于焔魔法王之前又仁王經云。識神
T2217_.59.0678c29: 形假乘四蛇此等經説許識神從
T2217_.59.0679a01: 此世趣餘世之義耶。答。晴邁疏云。言
T2217_.59.0679a02: 琰魔使引其神識王前者。若其患人
T2217_.59.0679a03: 決定令死則受鬼身。容可琰魔王別遣
T2217_.59.0679a04: 使而引取之。如其未決定死則未
T2217_.59.0679a05: 。何有鬼身生人之識。不別人之
T2217_.59.0679a06: 識在別鬼身中。若不鬼使身中。識心既
T2217_.59.0679a07: 孤遊。云何可引得琰魔王前。當知此
T2217_.59.0679a08: 是藥師如來及經之威力令彼患人第六意
T2217_.59.0679a09: 識見分之上起此三種行解相分。一爲琰魔
T2217_.59.0679a10: 二爲王使三爲已身。爲自識神所依。隨
T2217_.59.0679a11: 使而行至琰魔王前。其實神識未曾離身。
T2217_.59.0679a12: 若是本識隨所捨處則成死屍。不
T2217_.59.0679a13: 身。若是六七等識依本識故而得現起。若
T2217_.59.0679a14: 本識種子故無生。是故八識倶
T2217_.59.0679a15: 身孤行之理。此蓋如人夢中見師僧
T2217_.59.0679a16: 或復父母遣使來喚。夢現見已身隨使而行
T2217_.59.0679a17: 師僧或父母前。當知師僧或父母使人已
T2217_.59.0679a18: 身皆是第六意識見分上現此三種相分。似
T2217_.59.0679a19: 去來實無去來○此亦如是藥師如來
T2217_.59.0679a20: 及經威力令彼患人見此相。似往來
T2217_.59.0679a21: 實無往來文。善珠疏
同之
私云。斯乃於第六識獨
T2217_.59.0679a22: 影境此説。寧同外道神我乎。又心依
T2217_.59.0679a23: 身而住故云假乘四大也。識神者衆生心識
T2217_.59.0679a24: 也。非外道神我也。又藥師經云。彼識得還
T2217_.59.0679a25: 者。有爲生滅心既滅。得還。未來識相續非
T2217_.59.0679a26: 永滅還。非外道神我常也。祕經去識
T2217_.59.0679a27: 還來可知之。又大疏第五云。阿闍梨言。
T2217_.59.0679a28: 少時嘗因重病因絶神識詣冥司
T2217_.59.0679a29: 又准前矣。當知。藥師經幷同疏等意於
T2217_.59.0679b01: 有身焔王裁斷也。探玄記第六又於
T2217_.59.0679b02: 有身斷罪云云十王經十輪經等意以中有
T2217_.59.0679b03: 炎王廳故則於其身斷罪。成實論
T2217_.59.0679b04: 中陰品説亦然矣。問。若有從今世乃至識神
T2217_.59.0679b05: 爲常文者屬能破文乎。如何。答。重是述
T2217_.59.0679b06: 計我義也。識神若常下能破文也。又義。若有
T2217_.59.0679b07: 已下皆能破文也。今文牒破也。謂既云數取
T2217_.59.0679b08: 。自今世後世則識神爲常牒破也。或
T2217_.59.0679b09: 又若有乃至爲常爲牒識神下破也。識神爲
T2217_.59.0679b10: 常者爲言或又展轉次第牒破也。意云。若有
T2217_.59.0679b11: 三世流轉義神爲常。若常則何有死生乎。
T2217_.59.0679b12: 若有死生神常。若無常則無我也爲言
T2217_.59.0679b13: 若有言。非上義。又云但隨事異名耳
T2217_.59.0679b14: 是計我結釋也。例如下知者見者云皆是我
T2217_.59.0679b15: 計隨事異名也
T2217_.59.0679b16: 犢子道人及説一切有者等者。有部云。三世
T2217_.59.0679b17: 實有法體恒有云云犢子又立五法藏。謂三
T2217_.59.0679b18: 世無爲不可説藏也。既云。此兩部計有三世
T2217_.59.0679b19: 。犢子又五中以三世法今我而非
T2217_.59.0679b20: 不可説藏歟。此三世有法義同今世趣
T2217_.59.0679b21: 後世識神常計故。但同者相似義歟。識神是
T2217_.59.0679b22: 人我也。是法執故。或以大乘意小乘法我屬
T2217_.59.0679b23: 人我歟。失佛法三種法印者抄云。義林第一
T2217_.59.0679b24: 云。諸行無常涅槃寂靜諸法無我。若加有漏
T2217_.59.0679b25: 皆苦四法印。今謂。彼宗計。神我三世法
T2217_.59.0679b26: 常。則失如來諸行無常諸法無我等法印
T2217_.59.0679b27: 意云。計三世實有我故非諸法無我
T2217_.59.0679b28: 又三世法體恒有故非諸行無常。又既帶
T2217_.59.0679b29: 故非涅槃寂靜爲言知以一三世有法
T2217_.59.0679c01: 三法印之因也。問。薩婆多等既立
T2217_.59.0679c02: 三法印。何云彼印耶。答。約用無常
T2217_.59.0679c03: 諸行無常其體恒有故失彼印也。故光
T2217_.59.0679c04: 云。此宗諸法體皆本有。四相於法但望用説
T2217_.59.0679c05: 又遮外道等我故雖諸法無我。犢子
T2217_.59.0679c06: 非即非離我。又兩部倶有三世實有法我
T2217_.59.0679c07: 故非諸法無我。又有部意。斷煩惱得故其
T2217_.59.0679c08: 煩惱此身不故雖二炎寂靜。但是
T2217_.59.0679c09: 偏眞理未究竟涅槃。故失涅槃寂靜也。然
T2217_.59.0679c10: 外道等無想等計眞涅槃故。分得彼印
T2217_.59.0679c11: 也。中觀論第二云。若人説我相。如犢子部
T2217_.59.0679c12: 衆説。不色即是我色是我
T2217_.59.0679c13: 我在第五不可説藏中。如薩*婆多部衆。諸
T2217_.59.0679c14: 法各各相是善是不善是無記有漏無漏有爲
T2217_.59.0679c15: 無爲等別異。如是等人不諸法寂滅相
T2217_.59.0679c16: 佛語種種戲論
T2217_.59.0679c17: 西方諸菩薩等者。此正擧兩部能破也。外道
T2217_.59.0679c18: 我先既破故亦通無失。唯識等論中作種種
T2217_.59.0679c19: 小乘外道等故。中觀等論又爾也。故
T2217_.59.0679c20: 知龍樹天親護法清辨等云西方諸菩薩歟」
T2217_.59.0679c21: 此識遍一切處等者。問。識大普遍眞宗實談。
T2217_.59.0679c22: 故大日經云。我即同心位一切處自在普遍
T2217_.59.0679c23: 於種種有情及非情所以識大遍五大。故
T2217_.59.0679c24: 經軌中顯五大形色識大形色。即此
T2217_.59.0679c25: 意矣。若爾何云外計乎。答。眞宗意於性徳
T2217_.59.0679c26: 海本有六大普遍無礙之義。此乃佛智所
T2217_.59.0679c27: 照也。而今識大普遍義遍計所執前於無常
T2217_.59.0679c28: 識大常遍之義。故彼此大異
T2217_.59.0679c29: 而今要由根塵和合等者。意云。要由根塵縁
T2217_.59.0680a01: 合而識生時見聞覺知故。汝遍常識神獨不
T2217_.59.0680a02: 見聞覺知故。汝識神成無用爲言
T2217_.59.0680a03: 又若識神遍五道中等者。智論十二云。若我
T2217_.59.0680a04: 常者不應死不生。何以故汝等法神常
T2217_.59.0680a05: 一切遍滿。五道中云何有死生。死名此處
T2217_.59.0680a06: 生名彼處出。以是故不神常
T2217_.59.0680a07: 不同佛法第八識義也者。問。佛家又談頼耶
T2217_.59.0680a08: 執持含藏之義。依之疏下釋云。阿頼耶義云
T2217_.59.0680a09: 含藏。正翻爲云云唯識論云。能藏所藏執
T2217_.59.0680a10: 藏義故祕宗專成圓明淨識卷舒觀。此乃
T2217_.59.0680a11: 攝舒義乎。答。言雖同意是異。外帶
T2217_.59.0680a12: 内不爾。故或佛家有爲心云頼耶又佛性眞
T2217_.59.0680a13: 心云頼耶。外以神我頼耶。故智證大師
T2217_.59.0680a14: 抄云。執持含藏彼此同旨但計神我故爲
T2217_.59.0680a15: 且約權實二宗不同者。若依相宗
T2217_.59.0680a16: 則於業種生第八識因相果相等
T2217_.59.0680a17: 所藏等義。皆是待因縁而成立矣。今未
T2217_.59.0680a18: 因縁種現等而計執持含藏義也。若依
T2217_.59.0680a19: 宗則眞如合無明頼耶。此識有二種義
T2217_.59.0680a20: 能攝諸法又能生諸法。能所雖異其體全
T2217_.59.0680a21: 一也。而今能所定別故云不同等歟。又自家
T2217_.59.0680a22: 心月輪等卷舒觀是既破人法上執而開
T2217_.59.0680a23: 知見觀也。而今外道攝舒義遍計分別情實
T2217_.59.0680a24: 見故不相同
T2217_.59.0680a25: 然世尊密意説等者。出佛法第八識義也。故
T2217_.59.0680a26: 密嚴經第三云。佛説如來藏以爲阿頼耶
T2217_.59.0680a27: 惡惠不藏即頼耶識○如來清淨藏世
T2217_.59.0680a28: 間阿頼耶如金與指環展轉無差別
T2217_.59.0680a29: 初學大乘人於自心實相如來藏頼耶
T2217_.59.0680b01: 別執著亦同外道見爲言相宗釋云。若執
T2217_.59.0680b02: 唯識眞實有者如外境亦是法執
T2217_.59.0680b03: 又此意矣五教章下云。如解深密經云。若菩
T2217_.59.0680b04: 薩於内於外不藏住熏習
T2217_.59.0680b05: 阿頼耶阿頼耶○如來齊
T2217_.59.0680b06: 一切心意識祕密善巧○解云。既齊此不
T2217_.59.0680b07: 見等處心意之善巧故。是故所立頼
T2217_.59.0680b08: 耶生滅等相皆是密意。不言而取故會
T2217_.59.0680b09: 眞也此深密經意密眞理一分生滅
T2217_.59.0680b10: 頼耶也。准又今佛隱密圓明淨識自
T2217_.59.0680b11: 心實相頼耶而説眞如隨縁如來藏頼耶
T2217_.59.0680b12: 密意説歟。且於然字有然前起後義。然
T2217_.59.0680b13: 前意釋成前佛法中第八識是眞如隨縁藏
T2217_.59.0680b14: 也。起後意前佛法中第八識者相宗業種
T2217_.59.0680b15: 生頼耶也。此性宗二分不二頼耶。故五教章
T2217_.59.0680b16: 云。又如達麼經頌攝論等云。此界等者。界
T2217_.59.0680b17: 謂因義即種子識。如是等寶性論約終教
T2217_.59.0680b18: 釋云。此性者謂如來藏性私云。阿毘達麼
T2217_.59.0680b19: 經頌攝論唯識等云無始時來界。寶性論云
T2217_.59.0680b20: 無始世來性。故作此釋
T2217_.59.0680b21: 不觀自心實相等者。疏第一云。今眞言行者
T2217_.59.0680b22: 初發心時直觀自心實相知本不生
T2217_.59.0680b23: 故。即時人法戲論淨若虚空今反此故同
T2217_.59.0680b24: 我見
T2217_.59.0680b25: 復有計能見者等者。抄云。謂有外道計能見
T2217_.59.0680b26: 而爲眞我。是一是常。復有外道而於
T2217_.59.0680b27: 事異名皆生我計
T2217_.59.0680b28: 智度云。目覩色等者。智論三十五云。問曰。
T2217_.59.0680b29: 我乃至知者見者是一事各各異
T2217_.59.0680c01: 答曰。皆是一我。但以事爲異於五衆中
T2217_.59.0680c02: 我我所心起故名爲我。五衆和合中生故名
T2217_.59.0680c03: 衆生。命根成就故名爲壽者○目覩
T2217_.59.0680c04: 名爲見者。五識知名爲知者。復次用眼見
T2217_.59.0680c05: 色以五邪見觀五衆世間出世間正見
T2217_.59.0680c06: 諸法是名見者○餘四根所知及意識所
T2217_.59.0680c07: 知通名爲知者○但憶想分別強爲其名
T2217_.59.0680c08: 私案。五識知名爲知者。私記云。眼等五識
T2217_.59.0680c09: 色聲等五境知者云云智論復次
T2217_.59.0680c10: 釋餘四根及意識釋者。除眼識餘五云
T2217_.59.0680c11: 歟。又隨事異名者依智度文。外道所計我
T2217_.59.0680c12: 知者見者等不同故云隨事異名也。然抄云
T2217_.59.0680c13: 而於六根隨事異名。恐違智論文
T2217_.59.0680c14: 難者云汝言等者。鈔云。今難云。汝言能見是
T2217_.59.0680c15: 與彼能聞等五爲是我不。設爾何失。二
T2217_.59.0680c16: 倶有過。若言餘五各是我則有六。乖是一
T2217_.59.0680c17: 。汝執見者是一我故。此見不聞覺知
T2217_.59.0680c18: 故。既此六根互不相知。是故汝執一見
T2217_.59.0680c19: 我。不六也。若言餘五同是一我者我
T2217_.59.0680c20: 則雖一乖六根故。以眼見耳聞各別用故。
T2217_.59.0680c21: 既此六根互不相知。是故六根不
T2217_.59.0680c22: 也。若言我者。是亦同疑。亦徴例云。餘
T2217_.59.0680c23: 五根等既是非我。其能見我應亦非我。爲
T2217_.59.0680c24: 立量云。汝言能見是非我。六根之中隨一攝
T2217_.59.0680c25: 故。如五根等反難可略抄或云。一不可作
T2217_.59.0680c26: 六者一眼不見聞嗅嘗觸知六用
T2217_.59.0680c27: 也。六不可作一者六根各不一見功
T2217_.59.0680c28: 云也云云私云。能聞能觸知者擧餘五根
T2217_.59.0680c29: 作能也。前計中云見聞覺知。是又六根能。
T2217_.59.0681a01: 故筆削記釋起信論見聞覺知云。聞謂耳鼻。
T2217_.59.0681a02: 覺謂舌身。知即是意。攝六略盡准今又
T2217_.59.0681a03: 觸者舌身歟。智論文知者見者皆云是一我
T2217_.59.0681a04: 故知者破又可之歟。又破見者知者隨
T2217_.59.0681a05: 破歟。或並破歟
T2217_.59.0681a06: 或有説言等者。此出所執計也。問。既云
T2217_.59.0681a07: 執者何偏云所執計乎。答。非前能執云我。
T2217_.59.0681a08: 但是識心。更成所執我義也。若不爾者
T2217_.59.0681a09: 一人計二我乎。違常一義故。又前知者見
T2217_.59.0681a10: 者復内知外知各二人計也。今能執所執豈
T2217_.59.0681a11: 二人所計
T2217_.59.0681a12: 然内外身受心法者。智證大師釋云。四念處
T2217_.59.0681a13: 者但約内觀。何言外耶。和上云。自身他身
T2217_.59.0681a14: 内外又准前云内外十二處者身與
T2217_.59.0681a15: 法通内外。身中五根是内也法中無表外。法
T2217_.59.0681a16: 境攝故餘皆内也
T2217_.59.0681a17: 是中所執能執等者。依他相見非遍計能取
T2217_.59.0681a18: 所取也。意身受心法中能縁所縁猶縁生無
T2217_.59.0681a19: 性故不可得。何況有遍計能執所執
T2217_.59.0681a20: 爲言或又於此計二説中所執能執者指
T2217_.59.0681a21: 第二説也。彼心爲能執境爲所執故。何況
T2217_.59.0681a22: 有我者非初説也。謂計心別有能執我
T2217_.59.0681a23: 故。若依初義中字讀乃點。依後義
T2217_.59.0681a24: 矣。或本能執下又有執一字。依此本
T2217_.59.0681a25: 違。意云。執所執能執之執猶不可得。何況
T2217_.59.0681a26: 能執所執我耶爲言且准此疏釋經文所執
T2217_.59.0681a27: 是未必別人計歟。不或有説言而直釋
T2217_.59.0681a28: 所執故但第二計一執歟。大師釋云。能所二
T2217_.59.0681a29: 此分爲能所兩計。若爾今此計中有
T2217_.59.0681b01: 歟。能執二計異故。猶如顯生二聲
T2217_.59.0681b02: 有計内知爲我等者。私記云。彼内知之我是
T2217_.59.0681b03: 第七識之縁第八識自内我執也。但
T2217_.59.0681b04: 今此外道執内識而彼爲自我義也。此外
T2217_.59.0681b05: 知我是其以第六識之縁六塵境而於自心
T2217_.59.0681b06: 我執云云
T2217_.59.0681b07: 社怛梵者未翻對
T2217_.59.0681b08: 若摩奴闍梨者。抄云。問。有唐三藏既成譯誤
T2217_.59.0681b09: 何故爾時摩奴闍不人執。摩納婆不
T2217_.59.0681b10: 勝我還置意生儒童。有何異耶。答。爲
T2217_.59.0681b11: 古譯之。其間是非從疏取捨耳
T2217_.59.0681b12: 本經云意生儒童故作此釋耳。唐三藏者
T2217_.59.0681b13: 唐代玄奘三藏也。私記云此義翻名有唯識
T2217_.59.0681b14: 樞要上卷中
T2217_.59.0681b15: 未那是意等者。或云。問。未那未奴二音同是
T2217_.59.0681b16: 舌内五音字也。其義不之。例如薄曰
T2217_.59.0681b17: 羅縛曰哩縛曰路同舌内五音轉聲。故同翻
T2217_.59.0681b18: 金剛。爾何。答。高祖判文有深意。未學輒難
T2217_.59.0681b19: 辨。但或依體文同翻或就轉聲
T2217_.59.0681b20: 。又雖金剛名同其義是別。謂vajra是男聲
T2217_.59.0681b21: 即智。vajri女聲即理也云云
T2217_.59.0681b22: 是毘紐天外道等者。疏第十云。毘紐天有
T2217_.59.0681b23: 多別名。即是那羅延天別名也又第五云。
T2217_.59.0681b24: 微瑟紐舊譯謂之毘紐。此是那羅延天也
T2217_.59.0681b25: 此釋。前所擧計那羅延天而爲尊貴
T2217_.59.0681b26: 外道部類歟。又疏第十七云。韋紐天自在天
T2217_.59.0681b27: 別名。正云毘瑟紐此文。又前所列自
T2217_.59.0681b28: 在天外道部類歟。若爾何人生云自在天部
T2217_.59.0681b29: 。今勝我云毘紐天部類乎。又雖同天
T2217_.59.0681c01: 別名歟。若爾何正列時自在天那羅延天
T2217_.59.0681c02: 別類矣。然人生義似自在天計勝我似
T2217_.59.0681c03: 尊貴歟。或又自在那羅延天雖同天
T2217_.59.0681c04: 計異二計歟。或雖別天毘紐梵號通
T2217_.59.0681c05: 歟。又胎藏外部毘紐天那羅延天自在天
T2217_.59.0681c06: 各別三天列之。又疏第四云。復有事自
T2217_.59.0681c07: 在毘紐那延日月尊等種種世天此文又
T2217_.59.0681c08: 三天別體也。毘紐天智論翻遍悶百論云
T2217_.59.0681c09: 勝遍也。弘決第十云。毘紐天亦韋紐天亦韋
T2217_.59.0681c10: 揉天此翻遍勝亦遍悶亦遍淨。阿含云。是色
T2217_.59.0681c11: 天。倶舍云。是第三禪頂。淨影云。處在欲界
T2217_.59.0681c12: 之極
T2217_.59.0681c13: 智度亦云有計神等者。智論第十二云。問曰。
T2217_.59.0681c14: 人云何言色是我相。答曰。有人言。神在
T2217_.59.0681c15: 微細如芥子清淨名爲淨色身。更有人
T2217_.59.0681c16: 言。如麥。有言。如豆。有言。半寸。有言。一寸。
T2217_.59.0681c17: 初受身時最在前受。譬如象骨。及其成
T2217_.59.0681c18: 象已莊。又有言。大小隨人身。死壞時此
T2217_.59.0681c19: 亦前出。如此事皆不爾也。何以故。一切色
T2217_.59.0681c20: 四大所造。因縁生故無常。若神是色。色無常。
T2217_.59.0681c21: 神亦無常云云私云。此中大小隨人身
T2217_.59.0681c22: 計前人量計引證。今疏文不能破者同
T2217_.59.0681c23: 前人量能破故不之歟。但智論能破
T2217_.59.0681c24: 異。彼云隨身大小即是無常故。又自下皆不
T2217_.59.0681c25: 能破文。准前破
T2217_.59.0681c26: 儒童梵云摩拏婆者。三論宗賢聖義記第二
T2217_.59.0681c27: 云。摩納縛迦者此云儒童。意我猶如少兒
T2217_.59.0681c28: 其性不定有時高有時下於劣已高傲慢於
T2217_.59.0681c29: 勝已生卑下言也云云又智論惠影疏第二
T2217_.59.0681c30: 儒童云。西國云摩那斯亦云摩納。故大
T2217_.59.0682a01: 本經乃云摩納汝作佛者。此即言儒童
T2217_.59.0682a02: 也。摩納者梵下之辭耳此釋名菩薩
T2217_.59.0682a03: 我名梵漢詞之。此等皆以摩納
T2217_.59.0682a04: 儒童。何爲誤乎。彼等皆同唐三藏等翻
T2217_.59.0682a05: 今正翻
T2217_.59.0682a06: 注此二名是菩提闍梨解者。二名者人生勝
T2217_.59.0682a07: 我也。菩提闍梨者金剛智歟。不動使者法金
T2217_.59.0682a08: 剛菩提奉詔譯云云又不空義*譯云。金剛菩
T2217_.59.0682a09: 提三藏阿闍梨云云。此*譯是不空記金剛智
T2217_.59.0682a10: 口説也。菩提智義也。今略金剛二字
T2217_.59.0682a11: 提闍梨也。就中金剛智是善無畏同門也。而
T2217_.59.0682a12: 互爲師資無畏不彼義乎。況彼門弟一
T2217_.59.0682a13: 行尤可彼也
T2217_.59.0682a14: 若聲顯者計聲體本有等者。疏文次第云。聲
T2217_.59.0682a15: 顯與聲生全別文生顯異者聲本生亦體
T2217_.59.0682a16: 本有。不本有而云本生。故異顯歟例
T2217_.59.0682a17: 清淨始又雖本有理常今初故云始覺
T2217_.59.0682a18: 而異本覺也。或本生非本有義元由義也。
T2217_.59.0682a19: 聲生元是待縁生之也爲言若不爾者違
T2217_.59.0682a20: 已常住之釋故。唯識論第一云。有執一切聲
T2217_.59.0682a21: 皆是常待縁顯發方有詮表疏云。待縁顯
T2217_.59.0682a22: 者聲顯也。待縁發者聲生也。發是生義。聲皆
T2217_.59.0682a23: 是常。然有時聞及不聞者待縁詮故。方乃
T2217_.59.0682a24: 顯發又論能破文云。餘聲亦應常聲體
T2217_.59.0682a25: 瓶衣等衆縁疏云。又前破明論
T2217_.59.0682a26: 聲計。今破彼聲外之常聲。故云餘聲○然
T2217_.59.0682a27: 彼所計聲性與聲別。聲性即是所發音響聲
T2217_.59.0682a28: 之體故。今總言非常聲體○聲及聲性合名
T2217_.59.0682a29: 聲體○因云待衆縁者。若言待縁顯即聲顯
T2217_.59.0682b01: 成自生倶不成。若言待縁生即自性成顯
T2217_.59.0682b02: 成。爲二宗自無過。故但總言
T2217_.59.0682b03: 衆縁故。若言待衆縁生顯故。文繁無用
T2217_.59.0682b04: 疏如餘處廣釋者。指此唯識等
T2217_.59.0682b05: 略擧三十事者。暹僧都云。於最初總我執
T2217_.59.0682b06: 次次二十七種及三類此三十事歟云云
T2217_.59.0682b07: 此釋未詳。住心論云。時大相應二建立自在
T2217_.59.0682b08: 流出計尊貴自然内我執人量遍嚴壽者
T2217_.59.0682b09: 數取趣識藏知者及見者能所二執内外知怛
T2217_.59.0682b10: 梵人勝計常定顯生二聲與非聲是三
T2217_.59.0682b11: 十大外道各各迷眞如輪轉此釋。於
T2217_.59.0682b12: 經中聲論生顯故成三十也。但時擧一。
T2217_.59.0682b13: 是經文別説故一言含二時歟。問。若開
T2217_.59.0682b14: 。五大又開可三十。況五大經中既置
T2217_.59.0682b15: 等言。尤可開也。答。彼所計同故。此生顯異
T2217_.59.0682b16: 故。問。若約計異則能執可二種。若約
T2217_.59.0682b17: 則怛梵不別立。何。答。能執是識心所
T2217_.59.0682b18: 執境界者擧所執計歟。若不爾者無所執
T2217_.59.0682b19: 別計故。或又疏意能執分二計所執不
T2217_.59.0682b20: 別計歟。所執無標句故。若爾疏與論互顯
T2217_.59.0682b21: 歟。又怛梵雖計同部黨別故。五大同計而同
T2217_.59.0682b22: 部類故。問。若爾。今經開題何云二十九邪
T2217_.59.0682b23: 乎。答。此依經但云聲未生顯故。或又
T2217_.59.0682b24: 二十九三十三經文等字等
取四大也
也。然約滿數
T2217_.59.0682b25: 也。若過若減皆存大數
T2217_.59.0682b26: 如人坐得四禪等者。此是三十事外擧一兩
T2217_.59.0682b27: 而示類無邊也。其中坐得四禪者六十二見
T2217_.59.0682b28: 中計後際中五現涅槃見也。唯識疏第六
T2217_.59.0682b29: 一見現在受若人若天五欲樂便謂涅槃
T2217_.59.0682c01: 二厭五欲現住初定以爲涅槃。引在身中
T2217_.59.0682c02: 名爲得樂。見他現在住定亦爾。下皆准知。
T2217_.59.0682c03: 三厭欲尋伺故現住第二定以爲涅槃。四
T2217_.59.0682c04: 諸欲尋伺喜故現住第三定以爲涅槃
T2217_.59.0682c05: 五厭諸欲乃至入出息第四定以爲
T2217_.59.0682c06: ○然於無色涅槃者以樂怡悦輕
T2217_.59.0682c07: 微不色界此釋。今疏中五現涅
T2217_.59.0682c08: 槃中但取四禪。四禪中唯擧自歟。云如人
T2217_.59.0682c09: 坐得四禪即計此法等之故。眞實常理者涅
T2217_.59.0682c10: 槃義也。坐得四禪者得定是端坐專注一境
T2217_.59.0682c11: 故。起信論云。端坐正意又疏下釋云。常
T2217_.59.0682c12: 端坐
T2217_.59.0682c13: 或生是念我是得禪者者。起信論云。以
T2217_.59.0682c14: 間諸禪三昧多起味著於我見屬三
T2217_.59.0682c15: 外道共。若離善知識所護則起外道
T2217_.59.0682c16: 此類歟。我是得禪者起味著
T2217_.59.0682c17: 我見之意也。問。准唯識等説。五現涅槃
T2217_.59.0682c18: 是邪見攝也。若依唯識論等五見展轉必不
T2217_.59.0682c19: 相應一心中有多惠故之道理。不
T2217_.59.0682c20: 我分相應之義。若依剋性義。是邪見攝而非
T2217_.59.0682c21: 身見。何云我分*耶。答。我分相應者經文。如
T2217_.59.0682c22: 是我分分別相應云云是我見邪見等與
T2217_.59.0682c23: 虚妄分別識相應也爲言身見邪見等
T2217_.59.0682c24: 相應歟。但云我分者前三十事等多分我見
T2217_.59.0682c25: 故云爾也。或云。執常理邪見剋性故非
T2217_.59.0682c26: 相應故非我。是法我見攝故云我分也。謂
T2217_.59.0682c27: 今迷法執故法執所攝。法執又得法我見之
T2217_.59.0682c28: 故云我分爲言問。外道凡夫何異*耶。
T2217_.59.0682c29: 答。筆削記六云。三乘人及凡夫外道皆修
T2217_.59.0683a01: 。然凡夫多味著外道帶異計。所修雖同修
T2217_.59.0683a02: 定有異故。得果各別也
T2217_.59.0683a03: 各各自謂有大師薄伽梵者。下云梵王猶如
T2217_.59.0683a04: 是也
T2217_.59.0683a05: 如劫初時獨有一天等者。頌疏第八云。問。何
T2217_.59.0683a06: 故梵王梵衆起一因同想。答謂。大梵王於
T2217_.59.0683a07: 劫初時獨一而住更無侍衞。遂發願言。云
T2217_.59.0683a08: 何當令諸餘有情生我同分。時極光淨天見
T2217_.59.0683a09: 已悲愍。從彼處沒生爲梵衆。王纔發願見
T2217_.59.0683a10: 天生。故大梵王起是想。我表能生
T2217_.59.0683a11: 也。彼諸梵衆初見大梵威徳特尊又憶念知
T2217_.59.0683a12: 先因梵王發誓願故我來生。是故梵衆
T2217_.59.0683a13: 是念。我等皆是大梵王生今疏意同
T2217_.59.0683a14: 之。問。倶舍等意。同想一因計是非因計因戒
T2217_.59.0683a15: 禁取也。今何云初有我者耶。答。光十九釋
T2217_.59.0683a16: 外道計梵王等爲世間因云。計我常已方
T2217_.59.0683a17: 我常世因執。因執謂戒禁取准知今
T2217_.59.0683a18: 又可爾歟。但此同初禪。彼在下地。縁上地
T2217_.59.0683a19: 故可異歟。可尋決矣。今疏文似初有我
T2217_.59.0683a20: 者是梵王等僻見謂是梵天王能造世間等異
T2217_.59.0683a21: 見外道計
T2217_.59.0683a22: 希求順理解脱者。大經要義二云。問。異生羝
T2217_.59.0683a23: 羊心者不曾求出要。何引希求順理解脱之
T2217_.59.0683a24: 而爲證耶。答。疏云○引今文故知以
T2217_.59.0683a25: 解脱已上違理心正爲此心之教證也。
T2217_.59.0683a26: 然引順理文者如上已云明順理八心及淨
T2217_.59.0683a27: 心生起之由漸也。此心無間生種子云云
T2217_.59.0683a28: 此釋以順理順世八心歟。私案。今順理
T2217_.59.0683a29: 解脱者羝羊心攝。何者。上擧三十事畢指
T2217_.59.0683b01: 彼類如是等我分乃至希求順理解脱。此乃
T2217_.59.0683b02: 違理心之行相也。況出三十事類無量
T2217_.59.0683b03: 時。擧四禪而爲涅槃之人。以彼涅槃
T2217_.59.0683b04: 解脱。又云疏云常
理是也
此豈因果之理乎。今
T2217_.59.0683b05: 彼行解脱故云也。故疏云今順彼行
T2217_.59.0683b06: 希求解脱故云然也即此意也。下順世因果
T2217_.59.0683b07: 順理。是順即世間八心也彼此水火何
T2217_.59.0683b08: 一同矣。故寶鑰以此文第一心矣。又義。
T2217_.59.0683b09: 順理者瑜祇也。故釋云。順理梵音瑜祇
T2217_.59.0683b10: 瑜祇順因果道理之行也。下云最初順理
T2217_.59.0683b11: 之心。不此經何文乎。但順彼行者等者古
T2217_.59.0683b12: 昔人坐得四禪是順理行。而誤計此爲
T2217_.59.0683b13: 即解脱義也。今順古昔誤順理而爲
T2217_.59.0683b14: 之行求解脱爲言若不爾者希求二
T2217_.59.0683b15: 字可順理下。故知。雖順瑜伽
T2217_.59.0683b16: 還是違理心故云已上違理之心也。大師
T2217_.59.0683b17: 又住心論中第一心不此文。可
T2217_.59.0683b18: 愚童凡夫類猶如羝羊者。問此二句違理心。
T2217_.59.0683b19: 故住心論寶鑰皆證第一心。何今次明順理
T2217_.59.0683b20: 下擧此文乎。答。爲淨心生起之由故有
T2217_.59.0683b21: 也。故寶鑰住心論又第二住心引之。但寶
T2217_.59.0683b22: 鑰擧初句心論二句倶有耳。問。順理者唯
T2217_.59.0683b23: 順世八心乎。答。破壞内外因果違理
T2217_.59.0683b24: 。應知順内外因果順理也。若但歸
T2217_.59.0683b25: 世善内因果者可世間歟若内
T2217_.59.0683b26: 因果廣兼違世等世出世之理義也。問。
T2217_.59.0683b27: 若爾違世與出世同歟。答。彼又有寛狹。違
T2217_.59.0683b28: 世小乘也。故疏第三云。得違順八心
T2217_.59.0683b29: 寂然界出世廣通大乘一乘等也。寶鑰
T2217_.59.0683c01: 云。已上三心皆是世間心。唯蘊已後名
T2217_.59.0683c02: 世心取意
T2217_.59.0683c03: 羝羊是畜生中等者。周易第四云。羯羊觸
T2217_.59.0683c04: 其角玉篇云。羝丁奚反。雄羊也云云
T2217_.59.0683c05: 雌羊歟
T2217_.59.0683c06: 後時欻然自有念生者。寶鑰上云。本覺内薫
T2217_.59.0683c07: 佛光外射欻爾節食數數檀那此文
T2217_.59.0683c08: 然念是依内本覺熏力外起始覺智用
T2217_.59.0683c09: 念生也。佛光外射者始覺用也
T2217_.59.0683c10: 節食持齊者。不思議疏上云。節量食者節
T2217_.59.0683c11: 小食節量食。有人雖一食法意飽
T2217_.59.0683c12: 噉腹滿睡眠。妨道法故須節量。又多食
T2217_.59.0683c13: 長煩惱又増長睡眠身不安故須
T2217_.59.0683c14: 。節量至幾許已所堪。三分留一施
T2217_.59.0683c15: 鳥獸餘便自食。能少益善取意今節食者此
T2217_.59.0683c16: 節量食也。又云一揣食也。但今節食持齊
T2217_.59.0683c17: 者。准智論一日不食云節食持齊故。不
T2217_.59.0683c18: 如來所制過中不食持齊也。故云然猶未是
T2217_.59.0683c19: 佛法中八關戒也云云
T2217_.59.0683c20: 佛法中八關戒者。毘尼討要第三名八戒齊
T2217_.59.0683c21: 或名八關齊。前八是開。閉八惡諸過
T2217_.59.0683c22: 不非時食者是齊也。禁止六情六塵
T2217_.59.0683c23: 齊斷諸惡具修衆善故名齊也。又齊戒體
T2217_.59.0683c24: 一名別。若尋名定義義容少別。齊者過中不
T2217_.59.0683c25: 食爲名。戒者防非止惡爲義。薩婆多云。八
T2217_.59.0683c26: 箇是戒第九是齊。齊戒合數故有九也。依
T2217_.59.0683c27: 舍論九爲問。八戒其體何。答。大乘
T2217_.59.0683c28: 義章八戒齊義云。八戒齊者所謂不殺不盜不
T2217_.59.0683c29: 婬不妄語不飮酒不歌舞唱伎不著香薫衣不
T2217_.59.0684a01: 上高廣床不過中食是其名也。此等防禁故
T2217_.59.0684a02: 名爲戒。潔清曰齊。○若依毘曇。不著薫衣
T2217_.59.0684a03: 不上高床此二同是廣嚴處起合之爲一。
T2217_.59.0684a04: 故説爲八。若依成實及智論。前八是戒。後
T2217_.59.0684a05: 一是齊。齊戒合説。是故名爲八戒齊
T2217_.59.0684a06: 篆隷萬象名義云。齊側皆反。洗心曰齊。防
T2217_.59.0684a07: 患曰戒。敬也莊也問。准討要釋者關
T2217_.59.0684a08: 是戒義也。故云八關齊。宜然。今何云八關
T2217_.59.0684a09: 耶。答。齊戒體一義故齊云戒歟。故疏下
T2217_.59.0684a10: 云。八齊法又關擧用戒示體。體用竝擧
T2217_.59.0684a11:
T2217_.59.0684a12: 於六齊日者。太賢釋云。六齊日者黒白各三。
T2217_.59.0684a13: 謂第八日十四日十五日二十三日二十九日
T2217_.59.0684a14: 三十日。鬼神得勢傷人。爲害故須
T2217_.59.0684a15: 黒月白月各取三箇日因縁智論第十
T2217_.59.0684a16: 三引天地本起經委釋。檢可見。又抄中出
T2217_.59.0684a17: 矣親威者玉篇云
T2217_.59.0684a18: 智度中上代五通仙人等者。智論第十三云。
T2217_.59.0684a19: 問曰。何以故六齊日受八戒福徳。答曰。
T2217_.59.0684a20: 是日惡鬼遂人欲人命。疾病凶衰令
T2217_.59.0684a21: 不吉。是故劫初聖人教持齊善作福以
T2217_.59.0684a22: 凶衰。是時齊法不八戒。直以一日不
T2217_.59.0684a23: 齊。後佛出世教語之言。汝當一日一
T2217_.59.0684a24: 夜加諸佛持八戒中不食。是功徳將
T2217_.59.0684a25: 涅槃此釋。前持齊又六齊日可
T2217_.59.0684a26: 歟。但今引者因經文六齊故也。或又前
T2217_.59.0684a27: 持齊忽然所作。不知識故未必六齊歟。
T2217_.59.0684a28: 又戒序云。凡夫一向惡心遇善知議教誘
T2217_.59.0684a29: 故起愚童持齊心仙人所勸又可
T2217_.59.0684b01: 歟。問。前云持齊今云斷食何同乎。答。正文
T2217_.59.0684b02: 直以一日不食外持齊一日不食云
T2217_.59.0684b03: 齊。故又云斷食也。故不内過中不食齊
T2217_.59.0684b04: 矣。又淨影釋云。以不殺等防惡禁罪
T2217_.59.0684b05: 齊法。助齊法中差別不同。故名齊支。非
T2217_.59.0684b06: 食法。故不名爲齊。不中食是斷食法。故
T2217_.59.0684b07: 名爲此釋。内持齊又云斷食歟。或
T2217_.59.0684b08: 云。律藏中無斷食法云云直言家有斷食法
T2217_.59.0684b09: 不動立印儀軌云。菜食作念誦斷食一晝夜
T2217_.59.0684b10: 既以一晝夜不食斷食故。問。五通仙
T2217_.59.0684b11: 人者外道歟。答。所勸持齊既外八心攝也。能
T2217_.59.0684b12: 化人可外人歟。智論中簡斷食持齊
T2217_.59.0684b13: 法不過中食齊。今疏云未是佛法八關戒。故
T2217_.59.0684b14: 但智論云劫初聖人者雖外道外人所
T2217_.59.0684b15: 聖人歟。猶如孔子等云聖人矣。又樸
T2217_.59.0684b16: 楊釋云。増劫末齊得五通道云。或處云。成
T2217_.59.0684b17: 劫末鳩留外道出世云云
T2217_.59.0684b18: 而與六親者。抄云。六親者一父之親内族也。
T2217_.59.0684b19: 二母之親外族也。三身之親兄弟等也。四妻
T2217_.59.0684b20: 之親妻眷屬也。五男之親男兄弟也。六男妻
T2217_.59.0684b21: 之親。是他内外族也。又善戒經抄云。兄弟姊
T2217_.59.0684b22: 妹妻子也太賢釋云。言六親者父母伯叔
T2217_.59.0684b23: 兄弟爲獲孝義之譽者於六親
T2217_.59.0684b24: 則得孝養仁義之名譽
T2217_.59.0684b25: 復以此施等者。此施者施物歟。非親識是所
T2217_.59.0684b26: 施境界故。或不爾。施物未顯。何指此施。故
T2217_.59.0684b27: 知能施心也。此目近詞故謂指前芽位施心
T2217_.59.0684b28: 此施也。故疏釋云。無貪惠捨之心付中
T2217_.59.0684b29: 第二云。復以此爲因指種子。此豈不
T2217_.59.0684c01: 乎。前但施六親故施心似偏頗。今不
T2217_.59.0684c02: 親疎故云平等施心也。非親識者疏人
T2217_.59.0684c03: 也。然復非親歟。若不爾者何云平等施
T2217_.59.0684c04: 矣。由數習等者已上釋經初句自下釋
T2217_.59.0684c05: 經後句也。初中守齊善法者指種子心也。
T2217_.59.0684c06: 修習無貪惠捨之心者第二心也。後中由數
T2217_.59.0684c07: 習者數數修習義。由第二心而起今善心
T2217_.59.0684c08: 之義也。即平等施心是也。疱者玉篇云
T2217_.59.0684c09: 籍此爲因者。習行惠捨云此。期則指第三
T2217_.59.0684c10: 平等施心也。故云已能等也。甄擇所施之
T2217_.59.0684c11: 境是今心也。已上釋經初句如是下釋經之
T2217_.59.0684c12: 後句
T2217_.59.0684c13: 謂惠性漸開等者。惠性漸開是指第四心也。
T2217_.59.0684c14: 復甄別等顯今施心也。甄別者簡擇義智惠
T2217_.59.0684c15: 功能也。見其下釋經歡喜已下文也。歡喜義
T2217_.59.0684c16: 自他伎人他歡喜故利他益也。施
T2217_.59.0684c17: 尊宿是自利歡喜歟。故云歡喜而施等。又爲
T2217_.59.0684c18: 他歡喜故施之歟。若不爾何下云亦令
T2217_.59.0684c19: 我施時等乎。此乃自歡喜故。又大師釋云。
T2217_.59.0684c20: 高徳而尊重具伎樂而供養此釋以
T2217_.59.0684c21: 伎樂人施物。文點云授與伎樂人
T2217_.59.0684c22: 尊宿也。然不疏釋歟。耆舊者耆年長
T2217_.59.0684c23: 老久已通達人也。舊是久義也
T2217_.59.0684c24: 施與尊行之人者。釋經而供養之句也。尊
T2217_.59.0684c25: 行之人者指前尊宿耆舊人歟。今起親愛
T2217_.59.0684c26: 異矣。第二釋云得聞法利。又尊宿人
T2217_.59.0684c27: 學行高尚世所師範爾也。凡經文
T2217_.59.0684c28: 親愛心二意。初釋未狎近重徳行
T2217_.59.0684c29: 而起親愛也。後釋狎習親附而供養故云
T2217_.59.0685a01:
T2217_.59.0685a02: 謂能出離欲等者。此文釋上尊行人勝徳也。
T2217_.59.0685a03: 尊行人者上代五通仙等也。或釋云。増劫末
T2217_.59.0685a04: 齊得五通道外道用六行智故云出離
T2217_.59.0685a05: 欲等也。或又尊行人少欲離大欲故云
T2217_.59.0685a06: 也。或釋能施心品也。謂離欲等
T2217_.59.0685a07: 也。故論初釋云。少欲之想始生
T2217_.59.0685a08: 望初種子等者。若約續生次第。今果雖
T2217_.59.0685a09: 第五而轉生。種果相對故望第一種子
T2217_.59.0685a10: 成果也。如上六心。是初一持齊後五施福。
T2217_.59.0685a11: 人趣業引滿隨宜歟。何者論證人乘是專
T2217_.59.0685a12: 因業也。彼供養舍利福既感天上果
T2217_.59.0685a13: 此持齊布施行盍人引業。心離慳貪命終
T2217_.59.0685a14: 生天之釋分明者歟。問。若爾。寶鑰中釋
T2217_.59.0685a15: 四品五戒四州業因畢云此能
T2217_.59.0685a16: 又淨影義章云。釋言。善趣必由戒得
T2217_.59.0685a17: 此等釋唯以戒非人引業乎。答。齊施
T2217_.59.0685a18: 戒行相望時戒行勝故云爾。施福非引業
T2217_.59.0685a19: 歟。若不爾者一興供養千變生天之明文
T2217_.59.0685a20: 云何消之。故知戒行施福隨宜可引滿
T2217_.59.0685a21: 歟。或又佛世以前施等爲引業。施心強勝
T2217_.59.0685a22: 故。佛世以後五濁轉増故施心劣弱以戒行
T2217_.59.0685a23: 爲引業故。問。此六心又可生天因乎。
T2217_.59.0685a24: 答。住心論等中以六心入乘四心
T2217_.59.0685a25: 天乘。故知約正就勝爲人乘業因也。故戒
T2217_.59.0685a26: 序云。愚童持齊人乘之法雖漸信因果
T2217_.59.0685a27: 行五常五戒等猶是人中之因不生天之
T2217_.59.0685a28: 若又依兼及劣義天上因也。故下
T2217_.59.0685a29: 齊施果云。現世安樂命終生又云。
T2217_.59.0685b01: 人天乘齊施善法又住心論釋
T2217_.59.0685b02: 天十地猶此初開六心文。若此六心但
T2217_.59.0685b03: 人。何云人天十地十心云
十地也
若云
T2217_.59.0685b04: 故六四合云十地者何唯引六心文乎。
T2217_.59.0685b05: 故知今六心顯人天也。又論引經云。五
T2217_.59.0685b06: 戒資身人天受問。若爾護戒生天四心
T2217_.59.0685b07: 人乎。答。兼正准前可知。故住心論云。
T2217_.59.0685b08: 十善業道是人天因問。六心五戒爲人天
T2217_.59.0685b09: 兼正者如十惡業爲五種因歟。何。
T2217_.59.0685b10: 答。若約滿果然。若依引果正感人果
T2217_.59.0685b11: 後兼不天果歟。四州人猶上中下等
T2217_.59.0685b12: 五戒別。況天乎。今兼正者雖別戒多分引
T2217_.59.0685b13: 人故云正也。故性相釋云。善惡二業非
T2217_.59.0685b14: 齊等問。五常五戒釋行同益別。又通法釋
T2217_.59.0685b15: 五常令一生檢束五戒通多世防修云云
T2217_.59.0685b16: 今云六心五常等感人中果乎。答五戒等受
T2217_.59.0685b17: 持求後世故。五常等行非後世意樂
T2217_.59.0685b18: 故。判行同益別也。然五常等又善故自引
T2217_.59.0685b19: 中等果歟。故下釋云。如最初種子心。在
T2217_.59.0685b20: 生心終不敗亡。未自心實際中間更無
T2217_.59.0685b21: 住處取意此意猶遠成佛菩提因。況人果乎。
T2217_.59.0685b22: 或云。現世安樂名稱等邊云人中因歟。問。
T2217_.59.0685b23: 今此六心具五常耶。不爾歟。答。或云。八心
T2217_.59.0685b24: 是續生爲宗。然行齊施五常自備歟。故云
T2217_.59.0685b25: 孝義之譽。又云仁義慚愧等
T2217_.59.0685b26: 經彼護戒生天等者。問。今此護戒生天通
T2217_.59.0685b27: 歟。答。顯文雖外密意兼内歟。故疏
T2217_.59.0685b28: 文正釋外八心兼解内八心故或但
T2217_.59.0685b29: 是外也。問。若爾疏中明違世八心等。論中
T2217_.59.0685c01: 護戒生天出三類鑰中擧
四類
聲聞菩薩等十心
T2217_.59.0685c02: 今文攝耶。答。違世十心疏自釋云。准例前
T2217_.59.0685c03: 又大師釋因便擧之。應知若外若内
T2217_.59.0685c04: 順世因果今經文及意攝耳。或今文持齊護
T2217_.59.0685c05: 戒等皆明佛世以前行故唯是外也。問。佛世
T2217_.59.0685c06: 以前誰人説耶。答。或云。劫初時梵王來下人
T2217_.59.0685c07: 四韋陀典。此乃外道所歸法寶故。三學
T2217_.59.0685c08: 同韋陀典所詮歟。問。以四論名所詮
T2217_.59.0685c09: 三學義。如何。答。私云。諸説未必一同
T2217_.59.0685c10: 前引。又安然云。後面所説阿闥婆陀辨聲明
T2217_.59.0685c11: 此等説不同故所詮義未決。況壽經。疏
T2217_.59.0685c12: 平吠陀禮儀云云五常等歟。就中疏釋彼所
T2217_.59.0685c13: 云。以能開示出欲之行疏第十八釋
T2217_.59.0685c14: 四韋陀典宗云。尋究經宗但生梵天而無
T2217_.59.0685c15: 出世之道兩處釋彼典詮護戒生天之
T2217_.59.0685c16: 論歟。又大師釋云。諸外道等立
T2217_.59.0685c17: 寶三學名之。又義。大經要義云。既
T2217_.59.0685c18: 護戒。護戒品行何捨三歸。三歸爲戒體
T2217_.59.0685c19: 大小共許故。於此中三歸者梵王如佛圍陀
T2217_.59.0685c20: 經論師如僧。歸此三寶生天因
T2217_.59.0685c21: 此意歸外三寶護戒爲言此義又順
T2217_.59.0685c22: 疏矣。又義。疏第十七云聲聞縁覺亦有十善
T2217_.59.0685c23: 。亦爲世嫌性善故持之。一切外道
T2217_.59.0685c24: 世天亦有十善戒倶舍論十二云。一切輪
T2217_.59.0685c25: 王皆無傷害○勸他令十善業道
T2217_.59.0685c26: 心論二云。勸導令十善業道故輪王死定
T2217_.59.0685c27: 此等釋。今護戒者佛世以前。
T2217_.59.0685c28: 故指此等十善護戒生天歟。又義章五
T2217_.59.0685c29: 戒義云。成實法中外道亦得。阿含經中宣
T2217_.59.0686a01: 説外道得受八戒。當知五戒亦應得受。涅
T2217_.59.0686a02: 槃經説供養外道持戒之者無量報。明
T2217_.59.0686a03: 得受今護戒可通五戒八戒等
T2217_.59.0686a04: 歟。然今疏依智度佛世以前不八戒等
T2217_.59.0686a05: 故應知護戒但可十善也。涅槃經外道持戒
T2217_.59.0686a06: 者十善戒歟。阿含經別時意趣説歟。或又大
T2217_.59.0686a07: 師釋中輪王受齊戒云云又薩遮尼揵子經。
T2217_.59.0686a08: 劫初第二時中善根熟故受持五戒八戒
T2217_.59.0686a09: 明知佛世以前有八戒之義歟。若爾
T2217_.59.0686a10: 今生天可欲天。彼散善故。又或經云。孝
T2217_.59.0686a11: 養父母報在梵天設雖散善何不
T2217_.59.0686a12: 上天因乎。又論引今文畢釋云。護戒生天
T2217_.59.0686a13: 亦有三種。○今明異生天有二十八種。大
T2217_.59.0686a14: 分爲三。一欲界二色界三無色界或云。此
T2217_.59.0686a15: 五戒生天者三界諸天總句也。戒有別解脱
T2217_.59.0686a16: 。是欲界散善也。又有具戒是色界四
T2217_.59.0686a17: 禪定善也。倶舍等意無色界雖無表色
T2217_.59.0686a18: 乘意三界善趣生皆可戒善也。仍今後四
T2217_.59.0686a19: 心續生次第先發護戒心是第七。其上求
T2217_.59.0686a20: 畏依是第八。次住其殊勝其行是第九。
T2217_.59.0686a21: 次其業決定第十也。故通三界有後四心
T2217_.59.0686a22: 云云私云。受用無畏散善。殊勝決定定善
T2217_.59.0686a23: 歟。證空三味是決定心故
T2217_.59.0686a24: 受用種子者。或云。此經文依兩釋文點二
T2217_.59.0686a25: 樣也。依初釋用於種子讀也。謂種之
T2217_.59.0686a26: 果實云種子。子是果實義也。故云種果成已
T2217_.59.0686a27: 受用其實故也。又依後釋受用則種子也
T2217_.59.0686a28: 訓也。謂受用果心爲無畏種子
T2217_.59.0686a29: 故。受用即種子。持業釋也
T2217_.59.0686b01: 又云從一種子等者。有二意。一云通經二句
T2217_.59.0686b02: 又釋也。所謂初釋命終生天云受用種子
T2217_.59.0686b03: 也。後釋爲後心種子之義云受用種子也。
T2217_.59.0686b04: 一云由護戒故而得生天者釋經護戒生天
T2217_.59.0686b05: 唯於受用種子等一句二譬釋爲
T2217_.59.0686b06: 兩釋
T2217_.59.0686b07: 今此受用果心等者。合前譬者。譬兼明
T2217_.59.0686b08: 合説但合正用。何者從一種子而成
T2217_.59.0686b09: 千果實者前六心中擧種子成果今心起
T2217_.59.0686b10: 也。是一一果實復生若干等者今受用種
T2217_.59.0686b11: 子義也一一果實者指前成果也。復生若干
T2217_.59.0686b12: 是今種子即護戒心也。今此受用果心者此
T2217_.59.0686b13: 也。展轉滋育者無畏心等也。故云復成後心
T2217_.59.0686b14: 種子等也。或又從一種子即受用種子也。百
T2217_.59.0686b15: 千果實是第八無畏也。是一一下第八心中
T2217_.59.0686b16: 殊勝決定義也
T2217_.59.0686b17: 經以此心生死流轉等者。住心抄云。護戒生
T2217_.59.0686b18: 天之後流轉生死之間。天報業盡雖
T2217_.59.0686b19: 生人界。以先戒行力亦値善友知識
T2217_.59.0686b20: 天龍神之尊徳恭敬隨順之善行云云
T2217_.59.0686b21: 觀抄云。今護戒生天者欲戒生天之心
T2217_.59.0686b22: 也。非正生天也。故下釋無畏依云。欲
T2217_.59.0686b23: 彼行因冀成勝果但於命終而得
T2217_.59.0686b24: 者戒力可生天故云爾。殊勝決定猶生
T2217_.59.0686b25: 天因行。況今心乎云云私案。既雖受用心
T2217_.59.0686b26: 違世故云生死流轉。前唯護戒今簡
T2217_.59.0686b27: 勝田故爲轉勝心也。問。大師以今文
T2217_.59.0686b28: 三心。爾者因行果報倶取爲第三心耶。答。
T2217_.59.0686b29: 住心抄云。由五戒十善等行天上勝妙果
T2217_.59.0686c01: 。取彼因行果報合爲第三無畏心也。問。
T2217_.59.0686c02: 十住心是轉勝轉邊次第也。何指三有果
T2217_.59.0686c03: 妄入出欲因行*耶。答。此中兼取戒行
T2217_.59.0686c04: 果報。義通因行故無取意或云。論
T2217_.59.0686c05: 住心。若依該攝門三界諸天若因若果倶爲
T2217_.59.0686c06: 第三心。餘心亦爾。若依行者進修門但取
T2217_.59.0686c07: 因行而擬儀行者一生得證心云云先師
T2217_.59.0686c08: 云。但依心品轉勝十種。未必取果報
T2217_.59.0686c09: 也。若取果報第一第二果何異矣。四五又
T2217_.59.0686c10: 爾。私云。若約所寄齊淺略門因行果報倶
T2217_.59.0686c11: 取。若依能寄齊眞言行但約心品也。云
T2217_.59.0686c12: 續生之相諸佛大祕密此意矣
T2217_.59.0686c13: 已知尊行之人等者。今欲第八心先擧
T2217_.59.0686c14: 第六七心來由也。已知尊行等二句是
T2217_.59.0686c15: 成果心也。故上釋第六心復能以
T2217_.59.0686c16: 愛心與尊行之人狎習親附而供養之
T2217_.59.0686c17: 又見持戒以下三句又擧第七心也。故釋
T2217_.59.0686c18: 受用心云。由戒故獲諸善利今復以
T2217_.59.0686c19: 下正釋今文第八心
T2217_.59.0686c20: 但計諸法是自在天等者。是前三十事中自
T2217_.59.0686c21: 在天外道等計也。今又雖外道自在天等爲
T2217_.59.0686c22: 所歸佛法彼天行因戒行等彼天
T2217_.59.0686c23: 勝果故彼此意異也。問。前計者與能歸其
T2217_.59.0686c24: 體是同耶。答。於一人邪正義歟。例如
T2217_.59.0686c25: 子薩婆多攝第一第四也。或又一人悟勝歟。
T2217_.59.0686c26: 云。今由善根熟*之故或可別人。合違異故。
T2217_.59.0686c27: 故寶鑰云。問。諸外道等所行皆是佛法歟。答。
T2217_.59.0686c28: 此可二種。一合二違。合者契合如來所説
T2217_.59.0686c29: 故。違者違乖佛説
T2217_.59.0687a01: 商羯羅是摩醯首羅別名者。悉曇藏第一安然
T2217_.59.0687a02: 云。摩醯首羅亦有三種。一四禪主名毘遮舍
T2217_.59.0687a03: 此乃金剛頂經。佛初成道令不動尊降
T2217_.59.0687a04: 三千界主大我慢者是也。二初禪主名商羯
T2217_.59.0687a05: 。此乃大日經中商羯羅天。於一世界
T2217_.59.0687a06: 大自在三千界主也。三六天主名伊舍
T2217_.59.0687a07: 。此乃壽命經中。佛下須彌降三世降
T2217_.59.0687a08: 伏強剛難化天王大后。是也此釋。摩
T2217_.59.0687a09: 醯首羅有三種中。商羯羅是初禪主別名
T2217_.59.0687a10: 故云爾歟。故知總別相對中別名也爲言
T2217_.59.0687a11: 第一具縁品擧外部衆商羯羅月天
T2217_.59.0687a12: 第五釋云。商羯羅天此是摩醯首羅。出一世
T2217_.59.0687a13: 大勢力。非三千界主安然大日經者
T2217_.59.0687a14: 此文也。疏第九云。如瑜伽所云。説佛初
T2217_.59.0687a15: 成正覺○有摩醯首羅者。即是三千界之主
T2217_.59.0687a16: ○時不動明王○以左足&T050460;其頂○爾時大
T2217_.59.0687a17: 自在天尋便命終此金剛頂所説毘遮舍摩
T2217_.59.0687a18: 醯首羅也。瑜伽者金剛頂經歟。故知不動所
T2217_.59.0687a19: 降。第四禪毘遮舍摩醯首羅。降三世所伏。第
T2217_.59.0687a20: 六天伊舍那摩醯首羅也
T2217_.59.0687a21: 黒天梵音嚕捺羅等者。疏第十云。次嚕捺羅
T2217_.59.0687a22: 亦佛所化身。是摩醯首羅之化身也。亦名
T2217_.59.0687a23: 舍那此釋第六天伊舍那天歟。彼天身
T2217_.59.0687a24: 青黒色故云黒天歟。祕藏記云。伊舍那天黒
T2217_.59.0687a25: 青色。面上三目。繋髑髏瓔珞。左手持器盤
T2217_.59.0687a26: 右手鉾鑱此乃降三世所伏天故云佛所
T2217_.59.0687a27: 説化身也。同壽命經所説矣。自在天眷屬
T2217_.59.0687a28: 者此黒天。前所擧商羯羅天眷屬也爲言
T2217_.59.0687a29: 禪欲天有勝劣故爲主伴歟。問。義釋中嚕
T2217_.59.0687b01: 捺羅是摩醯首羅異名云云又倶舍云。嚕捺羅
T2217_.59.0687b02: 此云暴惡。自在天有一千名此是一號
T2217_.59.0687b03: 等釋意同體異名。何爲主伴天乎。答。自在天
T2217_.59.0687b04: 是摩醯首羅漢名。故智論二云。摩醯首羅天
T2217_.59.0687b05: 秦言大自在故知義釋摩醯首羅。倶舍自
T2217_.59.0687b06: 在天。是伊舍那摩醯首羅。故云異名也。今疏
T2217_.59.0687b07: 中或云摩醯首羅之化身。云自在天眷屬者。
T2217_.59.0687b08: 皆初禪商羯羅摩醯首羅。故無違矣。又疏第
T2217_.59.0687b09: 五云。經中文更有嚕捺羅。即是商羯羅忿
T2217_.59.0687b10: 怒身伊舍那天黒青色。三目二臂忿怒形。故
T2217_.59.0687b11: 忿怒身也。此又商迦羅之所變忿怒身歟。
T2217_.59.0687b12: 問。倶舍塗灰外道。於自在天三身中。法
T2217_.59.0687b13: 身充遍法界報身色界頂摩醯首羅化身隨
T2217_.59.0687b14: 類六道嚕達羅取意此釋。今嚕捺羅化身。
T2217_.59.0687b15: 色界頂摩醯首羅所變歟。何云商迦羅之化
T2217_.59.0687b16: 耶。答。内外異故歟。疏文商羯羅化身義。
T2217_.59.0687b17: 異論者歟。又本經正文云。所謂自在天
T2217_.59.0687b18: 梵天那羅延天商羯羅天黒天自在天子日天
T2217_.59.0687b19: 月天龍尊等此中自在天者色界頂三目八
T2217_.59.0687b20: 臂大自在天歟。梵天那羅延商羯羅。初禪天
T2217_.59.0687b21: 歟。遁麟記云。那羅翻爲人。延那爲生本。謂
T2217_.59.0687b22: 人生本。即大梵王是也商羯羅又初禪王
T2217_.59.0687b23: 故。故知一體異名歟。唯識演祕云。摩醯首羅
T2217_.59.0687b24: 一體三分。所謂梵天那羅延摩醯首羅
T2217_.59.0687b25: 理趣釋云。麼度羯羅三兄弟。是梵王那羅延
T2217_.59.0687b26: 摩醯首羅之異名也此釋。今三天是三
T2217_.59.0687b27: 兄弟歟。商羯羅是摩醯首羅故。若爾別體三
T2217_.59.0687b28: 天歟。或又捺羅延天。第三禪天歟。其故疏第
T2217_.59.0687b29: 十云。毘紐天有衆多別名。即是*捺羅延天
T2217_.59.0687c01: 別名也弘決云。毘紐天亦韋揉天。此翻
T2217_.59.0687c02: 。倶舍云。是第三禪頂取意黒天者伊舍那
T2217_.59.0687c03: 天也。如前又大黒天神歟。疏第五。是商羯羅
T2217_.59.0687c04: 忿怒身又良賁引三藏説云。大黒天神。是
T2217_.59.0687c05: 摩醯首羅變化之身又大黒天神法云。大
T2217_.59.0687c06: 黒天神。大自在天變身也云云又祕藏記云。摩
T2217_.59.0687c07: 訶迦羅大黒色三面六臂大惡忿怒形
T2217_.59.0687c08: 忿怒身。倶舍翻暴惡。其義相當矣。問。大
T2217_.59.0687c09: 黒天梵號摩訶迦羅也。何嚕捺羅云彼天
T2217_.59.0687c10: *乎。答。伊舍那天雖梵號。又有嚕捺羅梵名
T2217_.59.0687c11: 彼既爾。此何不然乎。自在天子者。問。既云
T2217_.59.0687c12: 自在天欲天。何云第四禪王*乎。答。自
T2217_.59.0687c13: 在大自在隨宜名何天歟。智論中。摩醯首
T2217_.59.0687c14: 羅翻大自在故。又心地觀經。欲界第六天
T2217_.59.0687c15: 大自在也。又唯識論疏釋論自在世主
T2217_.59.0687c16: 云。自在者自在天也。世主即是大自在天
T2217_.59.0687c17: 此釋。自在大自在。其名別歟。又准祕藏
T2217_.59.0687c18: 。大自在天。紫色持鉾乘黒水牛。他化自
T2217_.59.0687c19: 在天。肉色持弓箭。大梵天四面四手肉色。那
T2217_.59.0687c20: 羅延天。三面二臂青黄色。又智論。大自在
T2217_.59.0687c21: 天。三目八臂騎白牛云云
T2217_.59.0687c22: 倶吠羅等者。本經正文云。及倶吠濫毘沙門
T2217_.59.0687c23: 釋迦毘樓博叉毘首羯磨天閻魔后梵天后
T2217_.59.0687c24: 世所宗奉今等者。等取毘沙門已下也」
T2217_.59.0687c25: 梵天后者。問。次下云。然佛法中無后妃
T2217_.59.0687c26: 何今許后乎。答。疏十四云。梵天無欲及
T2217_.59.0687c27: 女人等身。云何云后乎。此是梵王明妃印相
T2217_.59.0687c28: 也。義云妃也義釋十云。梵天無欲及
T2217_.59.0687c29: 女人等身。云何云后乎。此是梵王明妃。明妃
T2217_.59.0688a01: 是三昧義印故義云妃也凡色天有男相
T2217_.59.0688a02: 而無男根女根。故云無女人等。然今約
T2217_.59.0688a03: 伽密意梵天梵天后定惠之表示也」
T2217_.59.0688a04: 從波頭摩以下者。擧諸龍中初故。云從波
T2217_.59.0688a05: 頭摩以下也。故經正文云。波頭摩徳叉迦羅
T2217_.59.0688a06: 龍和修吉商佉等文疏第六云。閻魔但荼○大
蓮華
T2217_.59.0688a07: 龍王○波頭
摩龍王。文
故知今波頭摩者。波頭摩龍王也」
T2217_.59.0688a08: 所謂得叉迦龍等者。問。龍是三惡趣隨一十
T2217_.59.0688a09: 惡業所感。何爲生天所歸體耶。答。彼又五
T2217_.59.0688a10: 類天攝故。合爲所歸也。都部陀羅尼目有
T2217_.59.0688a11: 類天。上界天住虚空天遊虚空天地居天地
T2217_.59.0688a12: 底天。祕藏記。上界天色無色界。虚空天夜摩
T2217_.59.0688a13: 等四。地居天四王忉利。遊虚空日月星辰。地
T2217_.59.0688a14: 下天龍阿修羅閻摩王等。天者自在光潔義
T2217_.59.0688a15: 故。蘇悉地經。夜叉阿修羅迦樓羅乾闥婆緊
T2217_.59.0688a16: 那羅摩睺羅部多畢舍遮鳩盤荼等。爲地居
T2217_.59.0688a17: 也。准此等釋。今自在天乃至商羯羅梵天
T2217_.59.0688a18: 后四天。是上界天也。黒天自在天子自在天
T2217_.59.0688a19: 后。是住虚空天也。日天月天。是遊虚空天也。
T2217_.59.0688a20: 毘沙門毘樓博叉等。地居天也。閻摩閻摩后
T2217_.59.0688a21: 迦樓羅子諸龍等。地下天也。若依蘇悉地。是
T2217_.59.0688a22: 地居天攝也。抄云。四類天世間勝三寶
T2217_.59.0688a23: 四類。又地下天攝地居歟。又別義門歟。未
T2217_.59.0688a24: 詳。問。地下天等何爲所歸耶。答義云。薩
T2217_.59.0688a25: 遮尼乾子經九云。若不戒乃至不
T2217_.59.0688a26: 癩野干身云云下劣微獸尚假如來正戒之
T2217_.59.0688a27: 力。何況高徳冥生勝福龍尊。不自分世禁
T2217_.59.0688a28: 之功乎。別業雖惡滿業善故云云或云。此等
T2217_.59.0688a29: 皆世間宗奉神故。爲生天願。憑彼神
T2217_.59.0688b01: 願之縁也。非彼趣中歟。又住
T2217_.59.0688b02: 心論云。法行龍王者。於前世外道戒
T2217_.59.0688b03: 於布施。而不清淨以瞋恚心龍中。憶
T2217_.59.0688b04: 念福徳順法行此戒與施成滿業
T2217_.59.0688b05: 歟。又以一生所持戒行惡願樂龍中
T2217_.59.0688b06: 者有智度沙彌
等云云
T2217_.59.0688b07: 圍陀是梵王所演四種明論者。悉曇藏云。劫
T2217_.59.0688b08: 初梵王亦曰商羯羅天。初從四面創出
T2217_.59.0688b09: 。亦從頂上以出一論。後人更造六論
T2217_.59.0688b10: 釋彼四婆陀法華文句八云。外道梵志
T2217_.59.0688b11: 者。摩橙伽經云。初人名梵天。變造一韋陀
T2217_.59.0688b12: 次名白淨。變一爲四。一名讃誦韋陀。二名
T2217_.59.0688b13: 祭禮。三名歌詠。四名攘災。一一各三十二
T2217_.59.0688b14: 萬偈。合成一百二十八萬偈。有一千七百
T2217_.59.0688b15: 又止觀第十云。如梵天四韋陀
T2217_.59.0688b16: 。其後有仙名曰白淨。造四韋陀私案。
T2217_.59.0688b17: 安然意。従梵王四面創出四圍陀云云
T2217_.59.0688b18: 疏文。然文句等意。梵王造一圍陀。次白淨仙
T2217_.59.0688b19: 人。變一爲四韋陀云云今文。然一四雖
T2217_.59.0688b20: 異。白淨又開梵王論故。從末云梵王四圍
T2217_.59.0688b21: 歟。例如龍猛般若燈論也。又疏第
T2217_.59.0688b22: 十八擧四圍陀釋云。此是王所説。但可
T2217_.59.0688b23: 導行又今文云。梵王如佛。四圍陀典猶
T2217_.59.0688b24: 十二部經前後文無爭。四圍陀直梵王
T2217_.59.0688b25: 造。又安然釋。從四面四論云云頂上一
T2217_.59.0688b26: 論閻浮不流布故今不論也。不一韋
T2217_.59.0688b27: 矣。天台釋又依摩橙伽一説歟。疏十八
T2217_.59.0688b28: 云。雪山之中有大仙人。於四圍陀外別有
T2217_.59.0688b29: 擇深義。名計磔婆。即以此教故。號
T2217_.59.0688c01: 計磔婆仙文句白淨仙者。計磔婆仙
T2217_.59.0688c02: 同異可決。又安然。後人更造六論釋四
T2217_.59.0688c03: 韋陀云云此文。六論中二論釋四圍陀中
T2217_.59.0688c04: 三論。四論釋一圍陀歟。文句釋約四韋陀
T2217_.59.0688c05: 隨一歟。又疏十九云。作梵王時演外韋陀
T2217_.59.0688c06: 之法此未四韋陀
T2217_.59.0688c07: 以能開示出欲之行者。疏十八釋四韋陀典
T2217_.59.0688c08: 云。然一一尋究經宗。但生梵天而無
T2217_.59.0688c09: 世之道此文。今出欲者。出離欲界
T2217_.59.0688c10: 天故云出欲行也。故寶鑰云。外道發心願
T2217_.59.0688c11: 天樂又觀無量壽經疏釋四韋陀名宗云。
T2217_.59.0688c12: 毘陀論者。正音吠陀。有四吠陀。婆羅門學。一
T2217_.59.0688c13: 壽吠陀論。謂養性繕性。二祠吠陀論。謂享祭
T2217_.59.0688c14: 祈祷。三平吠陀論。謂禮議占卜兵法軍陣。四
T2217_.59.0688c15: 術吠陀論。謂異能伎藝禁呪醫方又疏十九
T2217_.59.0688c16: 云。外典淨行圍陀論中有火祠之法。然大乘
T2217_.59.0688c17: 眞言門亦有火法祕宗護摩。是爲治外
T2217_.59.0688c18: 道火祠法也。此火祠法者生天行歟。故疏第
T2217_.59.0688c19: 四云。有諸異學深樂圍陀火祠之法
T2217_.59.0688c20: 梵世此法四種中祠吠陀所詮歟
T2217_.59.0688c21: 猶如十二部經者。法華義疏第四云。大乘具
T2217_.59.0688c22: 足有十二部。小乘隨分十二。所以但明
T2217_.59.0688c23: 者。以十二是一數之圓。又治衆生十二
T2217_.59.0688c24: 縁病故也又云。大乘是滿字故具足十二
T2217_.59.0688c25: 。小乘是半字故唯有九部文。無方廣授
記無問也
T2217_.59.0688c26: 此第八無畏依中者。抄云。謂凡夫以十不善
T2217_.59.0688c27: 生惡趣。是怖畏處。後遇善友世間
T2217_.59.0688c28: 三寶。修十善三途苦名爲無畏。十善
T2217_.59.0688c29: 是凡夫所依止故名依也略抄此意護戒後更
T2217_.59.0688c30: 世間三寶也。倍増彼善故云十善
T2217_.59.0689a01: 歟。故受用心釋云。由戒故倍復増廣賢
T2217_.59.0689a02: 又疏第八心釋云。彼聞是等世間三
T2217_.59.0689a03: 。歡喜歸依隨順修行順行十
善也
是第八凡夫無
T2217_.59.0689a04: 畏依也十善是凡夫
所依止故
或云。此釋以世間三寶
T2217_.59.0689a05: 依。無畏心所依故。謂生死凡夫無畏心
T2217_.59.0689a06: 之所依也爲言故或云生死流轉中
T2217_.59.0689a07: 畏依又云。於第八心生死無畏依
T2217_.59.0689a08: 等文此等皆所求三寶云依也。例如求解脱
T2217_.59.0689a09: 惠生。私云。生死流轉中者。在第七心
T2217_.59.0689a10: 也。於第八心等文點可讀。於第八心求
T2217_.59.0689a11: 生死無畏依云云意第八心云無畏依也。
T2217_.59.0689a12: 故疏云。彼聞是心懷慶悦○隨順修行
T2217_.59.0689a13: ○是名愚童異生生死流轉無畏依。第八嬰
T2217_.59.0689a14: 童心也此文既指順行心無畏依故。
T2217_.59.0689a15: 然於第八心等文點。不綴文歟。大師又
T2217_.59.0689a16: 無畏心依。然今無畏依中復有殊
T2217_.59.0689a17: 勝心者冥抄釋。大師住心名爲句歟。問
T2217_.59.0689a18: 。嬰童無畏心者。約第八心此名歟。答。或
T2217_.59.0689a19: 云。嬰童無畏通四心總名也。故鑰云。脱
T2217_.59.0689a20: 分厄縛故無畏。未涅般樂故嬰童今疏
T2217_.59.0689a21: 總即別名但名第八歟。鑰疏互顯歟。或云
T2217_.59.0689a22: 殊勝決定無畏故。三心云無畏受用云
T2217_.59.0689a23: 嬰童也。論云。嬰童據初心名。無畏約
T2217_.59.0689a24: 或云。受用亦無畏因故云無畏
T2217_.59.0689a25: 私云。隱劣顯勝云無畏心
T2217_.59.0689a26: 此諸三寶何者爲勝等者。抄云。謂此愚童凡
T2217_.59.0689a27: 。於彼前來善友所説此是大天與一切樂
T2217_.59.0689a28: 。遂於四類天等世間三寶。隨於何類之中
T2217_.59.0689a29: 隨順修行。由此趣希求出離解脱之惠。此
T2217_.59.0689b01: 心殊妙勝過已前。依之不動故曰隨彼○
T2217_.59.0689b02: 惠生要義云。此諸三寶等。總於三寶
T2217_.59.0689b03: 者也。隨彼所説等者別隨法寶殊勝也。
T2217_.59.0689b04: 此人前於世間三寶善順行。此善力後
T2217_.59.0689b05: 求脱智惠生也。故前求脱惠未生時。擇
T2217_.59.0689b06: 善順行。此爲世間最上品心云云私云。抄意
T2217_.59.0689b07: 此勝三寶善知識所説故。云隨彼所説也。要
T2217_.59.0689b08: 義意別取法寶故二義是異矣
T2217_.59.0689b09: 然以未知縁起法故等者。抄云。此然字義含
T2217_.59.0689b10: 縱奪。縱云雖於隨彼等。奪云然以未知等
T2217_.59.0689b11: 謂彼未因縁有無故。雖觀空智惠
T2217_.59.0689b12: 於斷常。又此言智惠。但是不正分別。
T2217_.59.0689b13: 是眞實智惠取意此意常無常空者。前殊
T2217_.59.0689b14: 勝心示斷常之過也。要義云。隨彼所
T2217_.59.0689b15: 説中殊勝住者。隨彼能詮教中住其所詮
T2217_.59.0689b16: 殊勝道理也。求解脱惠者悕求所詮道理中
T2217_.59.0689b17: 空理作證之智惠生也。所謂者將求脱智
T2217_.59.0689b18: 惠遂得作證。而發起下説語也。常無常空
T2217_.59.0689b19: 者。惠所證理也。如是説者。證此空教也。隨
T2217_.59.0689b20: 順此教者。但隨順此教而勤勇學也。然此學
T2217_.59.0689b21: 二種。一求惠生二遂得作證。作證名
T2217_.59.0689b22: 者觀未究竟云云此意以常無常空
T2217_.59.0689b23: 定心云云問。經文所謂言雖求脱
T2217_.59.0689b24: 遂得作證。疏中然以等釋。唯顯求脱惠過
T2217_.59.0689b25: 抄釋冥疏文。云何。答。疏釋又顯求脱惠過
T2217_.59.0689b26: 兼成空法作證義。猶如名相似覺等句結
T2217_.59.0689b27: 兼顯熏倶矣。所以常無常雖斷常過。空
T2217_.59.0689b28: 言還示空法作證義也。又依前義者。或云。
T2217_.59.0689b29: 求解脱惠生是殊勝心。解脱惠生決定心也。
T2217_.59.0689c01: 或云。於求字正求已求二義故。猶如
T2217_.59.0689c02: 菩薩地盡句矣。私又云。空法者空定歟。故具
T2217_.59.0689c03: 縁品。由他主空三昧空惠發生疏云。而
T2217_.59.0689c04: 空定故知發得禪定作證也。故疏
T2217_.59.0689c05: 七云。修諸禪問。殊勝決定二心。是善種八
T2217_.59.0689c06: 心攝故。疏第四云。善種八心然斷常二見邊
T2217_.59.0689c07: 見。其體不善無記性也。若爾觀空智與二見
T2217_.59.0689c08: 倶起。何云不離斷常乎。諸相應法必
T2217_.59.0689c09: 同性故。是性相所判故。答。下釋云。謂六十
T2217_.59.0689c10: 心與善種八心具體而生六十心中五見
T2217_.59.0689c11: 之。既云共體而生。豈不倶起。況法相
T2217_.59.0689c12: 家又許不善無起倶起義歟。必同性故。是
T2217_.59.0689c13: 大途判文歟。或又云不離必倶起義歟。
T2217_.59.0689c14: 又准唯識論云見非惠倶不異惠故。不
T2217_.59.0689c15: 相應倶起。觀空智即不正分別故云不離
T2217_.59.0689c16: 斷常。非別體歟。抄云。此言智惠但是不正
T2217_.59.0689c17: 分別問。觀空智即二見。二見即可生天因
T2217_.59.0689c18: 乎。答。於一種觀空順違二義歟。證
T2217_.59.0689c19: 空定邊順理也。不縁起空斷常邊違理
T2217_.59.0689c20: 歟。或又斷常有淺深歟。邪計斷常違理也。
T2217_.59.0689c21: 人常爲人等計也。今觀空不縁起故云
T2217_.59.0689c22: 斷常。猶順理歟。故疏下釋云。從斷常空退入
T2217_.59.0689c23: 邪見此斷常非因果邪見故。又第三
T2217_.59.0689c24: 住心擧十六異論又疏第七云。若行人不
T2217_.59.0689c25: 正因縁義。而修證諸禪必當著自心
T2217_.59.0689c26: 此文證諸禪善故爲生天因。然起
T2217_.59.0689c27: 貪計著自心内我我見故違理心也。光
T2217_.59.0689c28: 記釋味定云。愛能味著淨定
T2217_.59.0689c29: 此中復有二種者。或云。第八無畏依云此中
T2217_.59.0690a01: 意。無畏依中有二故。先開殊勝心今開
T2217_.59.0690a02: 定心爲言又云第九殊勝心云此中也。前
T2217_.59.0690a03: 既第八中開殊勝故。意於殊勝心中求脱
T2217_.59.0690a04: 惠生邊云殊勝心。空法作證邊云決定心。求
T2217_.59.0690a05: 解脱惠生一句。約正求已求二心故。云
T2217_.59.0690a06: 此中復有二種也。已於空法等已字可
T2217_.59.0690a07: 之。又義指隨順如是説句此中也。此目
T2217_.59.0690a08: 近詞故。前殊勝決定二心。隨順此教勤修學
T2217_.59.0690a09: 故。此勤修學中有二心爲言
T2217_.59.0690a10: 若離分説之凡有十心者。初種子心是持齊。
T2217_.59.0690a11: 牙乃至成果是於施開五也。七施上更護
T2217_.59.0690a12: 戒行也。第八見持戒生利。故又甄別勝田
T2217_.59.0690a13: 供養歸依之誠也。此云八心。此第八歸
T2217_.59.0690a14: 依世間三寶中。隨彼所説法中殊勝住
T2217_.59.0690a15: 空理作證惠生殊勝心。空法作證心
T2217_.59.0690a16: 決定心也。以此二心前八心。總有
T2217_.59.0690a17: 故云凡有十心也。此中解脱者空理也。
T2217_.59.0690a18: 即繋屬他主空三昧也。非眞圓寂也。故疏
T2217_.59.0690a19: 第七云。若深求此中至賾自然撥除因業
T2217_.59.0690a20: 唯我性猶存。乃至無一法而入心而
T2217_.59.0690a21: 。最是世間究極之理也住心論引此文
T2217_.59.0690a22: 求解脱義。又疏次下釋云。雖復一心精進
T2217_.59.0690a23: 求解脱。非彼能知涅槃
T2217_.59.0690a24: 出世間觀空智惠者。或云。續生次第可小乘
T2217_.59.0690a25: 觀空智也。故今疏下云此即發聲聞菩
T2217_.59.0690a26: 提初種子心又初劫釋云。最初解了唯蘊
T2217_.59.0690a27: 無我時。即名出世間心生問。既云觀自性
T2217_.59.0690a28: 法空義也。又大師釋云。觀有空即法界
T2217_.59.0690a29: 則得中道正觀有空即法界義。全非偏眞
T2217_.59.0690b01: 。中道正觀稱獨局大乘旨。如何。答。然佛
T2217_.59.0690b02: 法中以因縁有等文因縁是佛家大宗。
T2217_.59.0690b03: 小乘豈背彼旨。斷常專外道所計。無我何同
T2217_.59.0690b04: 彼義。但自性空者拆法空。非體法空。故疏第
T2217_.59.0690b05: 三釋唯蘊無我云。五蘊尚從縁生都無
T2217_.59.0690b06: 。何況而有我耶或又觀我自性空歟。
T2217_.59.0690b07: 又即法界者。指人空理法界歟。起信疏
T2217_.59.0690b08: 云。依人空門於法界又天台於三藏
T2217_.59.0690b09: 離斷常中道。又簡外道邪觀正觀
T2217_.59.0690b10: 若爾中道正觀又小乘何無矣。故彼釋下結
T2217_.59.0690b11: 云。若聞此理即得羅漢小果*耶。
T2217_.59.0690b12: 又義。對大乘外道非也。疏既云眞空離
T2217_.59.0690b13: 於分別。妙有眞空義。大乘不共説故。況又
T2217_.59.0690b14: 即法界觀是體法空之智。中道正觀。專縁生
T2217_.59.0690b15: 中道之意。續生對明義門異故。直對大乘
T2217_.59.0690b16: 失。又羅漢稱未必小果。疏下住不思議解
T2217_.59.0690b17: 眞阿羅漢。彼釋非眞圓寂大涅槃
T2217_.59.0690b18:
T2217_.59.0690b19: 非彼知解空非空義等者。經正文云。非彼知
T2217_.59.0690b20: 解空非空常斷。非有非無倶彼分別無分別
T2217_.59.0690b21: 此經文。古徳讀點取義不同也。且相傳
T2217_.59.0690b22: 云。解彼空非空常斷意非彼外道
T2217_.59.0690b23: 解觀空智墮二邊二見爲言空非空是
T2217_.59.0690b24: 二見也。斷常二邊也。或云。斷常二字屬下而
T2217_.59.0690b25: 之。違疏釋云了知斷常。此意經文知解二
T2217_.59.0690b26: 字。被下斷常故加了知二字也。次句云。非
T2217_.59.0690b27: 有非無云倶彼分別無分別。意云。雖非有
T2217_.59.0690b28: 非無平等觀戲論。還帶非有非無
T2217_.59.0690b29: 之見故云然亦不能雙離是見也。雙字是顯
T2217_.59.0690c01: 二見歟。或又非二見。非有非無見也香
T2217_.59.0690c02: 象等起信疏中出四宗外道計。此乃四句見
T2217_.59.0690c03: 故。又地藏占察經疏云。若如外道。僧佉執
T2217_.59.0690c04: 有。衞世執無。尼乾陀執亦有亦無。若提子
T2217_.59.0690c05: 非有非無次配増益損減相違戲論
T2217_.59.0690c06: 四謗矣。其意可知。然佛下釋倶彼分別無分
T2217_.59.0690c07: 別文也。意云。佛法因縁有自性空。離二見
T2217_.59.0690c08: 故不二邊。若不是空義。雖復觀
T2217_.59.0690c09: 非有非無有無言絶相。終是以
T2217_.59.0690c10: 而想無分別爲言故結云以分別想作
T2217_.59.0690c11: 此無分別心也。猶如下引例證也。長爪事
T2217_.59.0690c12: 先辨矣。或人知解二字貫非有非無句
T2217_.59.0690c13: 之。又大違疏釋
T2217_.59.0690c14: 夫眞空離於分別等者。釋經云何分別空等
T2217_.59.0690c15: 也。暹僧都云。是外人伏難辭也。私云。不
T2217_.59.0690c16: 爾。此重以佛家縁起之空外道帶見之
T2217_.59.0690c17: 也○妙有眞空實教談故。故下釋云。應
T2217_.59.0690c18: 知縁起之空於斷常也。若不解至斷常
T2217_.59.0690c19: 也者。釋不知諸空至斷常之文也。彼計
T2217_.59.0690c20: 涅槃。是帶見故非眞涅槃也。抄
T2217_.59.0690c21: 云。謂外道只到非想非非想定更無歸處
T2217_.59.0690c22: 彼計此爲涅槃故。非彼能知佛法大涅
T2217_.59.0690c23: 略抄已上就經文外十心
T2217_.59.0690c24: 由彼初種子心等者。暹僧都云。是明
T2217_.59.0690c25: 初欲節食持齊一念善心之爲因。後
T2217_.59.0690c26: 九心漸次生起而遂入佛法之所由云也
T2217_.59.0690c27: 覺心云。此文有二義。一有九心。種子心
T2217_.59.0690c28: 持齊也。齊施漸増後五心也。則能甄擇等後
T2217_.59.0690c29: 三心也。二十心具有。受用心直從齊施生故
T2217_.59.0691a01: 齊施漸増文也。私云。齊施漸増者六齊
T2217_.59.0691a02: 日行施故云齊施。或齊上行施有漸増義
T2217_.59.0691a03: 故擧齊取施増。實齊是初種子心非後五
T2217_.59.0691a04: 但是施轉増故。由此熏習者顯受用心
T2217_.59.0691a05: 也。果還爲種故云熏習歟。熏習義云種子
T2217_.59.0691a06: 故。求解脱惠生句約已正二求二心也」
T2217_.59.0691a07: 然其八心種子等者。抄云。疏然其八正心等
T2217_.59.0691a08: 者○然其八種正心種子熏在藏識終不
T2217_.59.0691a09: 破敗消亡。若聞佛法縁即入八正心
T2217_.59.0691a10: 種子之道。又釋○八正道支也。在衆生本
T2217_.59.0691a11: 覺地中善友因縁發起終不敗亡。是
T2217_.59.0691a12: 堅固性故私云。現本無正字。但云八心
T2217_.59.0691a13: 種子。此乃外八心善功能在頼耶藏中
T2217_.59.0691a14: 終至心實際故云八心種子。非八心中
T2217_.59.0691a15: 種子心也。彼且以穀麥種芽等善心轉
T2217_.59.0691a16: 也。非實種子。故唯識論云。外穀麥等
T2217_.59.0691a17: 實種子此八心種不敗亡而有近趣
T2217_.59.0691a18: 人天遠至佛果之功故云命終生天後得
T2217_.59.0691a19: 涅槃。斯則全同天台云已酬未酬善倶爲
T2217_.59.0691a20: 也。或云。已酬未酬者人天小善。已與果善
T2217_.59.0691a21: 已酬未與果善云未酬。此約花報
T2217_.59.0691a22: 也。又云。於一善近遠花報果報故已
T2217_.59.0691a23: 與果花報邊云已酬未與果果報邊云未酬
T2217_.59.0691a24: 也。前義爲勝。若約一善何云倶爲佛因乎。
T2217_.59.0691a25: 或云。抑此八心有遠取佛果之功事以
T2217_.59.0691a26: 開會之意也。未開時唯順世八心也。天台
T2217_.59.0691a27: 意。若約未開時人天善唯謂住人天果之情
T2217_.59.0691a28: 已酬。今開方便此小善即縁因佛性也。
T2217_.59.0691a29: 此佛因未酬也。此義已酬面永不
T2217_.59.0691b01: 佛因。未開故。故只於開會前局情
T2217_.59.0691b02: 此是縁因時即成佛因也云云今八心義准
T2217_.59.0691b03: 二意。一開弄胤二開即體也。外八心等
T2217_.59.0691b04: 心續生弄胤故。又外八心即大日祕密加
T2217_.59.0691b05: 持無淺深之殊故云即體
T2217_.59.0691b06: 還從斷常空退入邪見者。斷常是邊見也。邪
T2217_.59.0691b07: 見邊見同五見攝也。何論進退乎。觀空智
T2217_.59.0691b08: 解脱空性智故順理心也。然未
T2217_.59.0691b09: 故云斷常空。邪見撥無因果違理心故
T2217_.59.0691b10: 退入
T2217_.59.0691b11: 若聞佛法但於斷常空者。或云。從外決定
T2217_.59.0691b12: 内決定心之義從空入空。故上以
T2217_.59.0691b13: 間觀空智惠明出世觀空智惠即此意也。
T2217_.59.0691b14: 即入正道即出世故。問。下釋云。思惟觀察
T2217_.59.0691b15: 決定想。從此即發聲聞菩提初種子
T2217_.59.0691b16: 内決定猶發違世種子。外決定何移出世
T2217_.59.0691b17: 決定心乎。答。衆生根性不同利鈍非一。何
T2217_.59.0691b18: 必一同。猶如外第八内第八矣。又
T2217_.59.0691b19: 義。内十心是雖順世因縁故觀縁起空
T2217_.59.0691b20: 歟。若爾即入正道又對外道故云正道
T2217_.59.0691b21: 出世也。若爾與下文何異。此從決定
T2217_.59.0691b22: 下從無畏無畏故。或此總外十心入
T2217_.59.0691b23: 内十心之義也。下文各約隨一論故
T2217_.59.0691b24: 若是未生種子等者。未八心種子義也」
T2217_.59.0691b25: 又如行者於第八心等者。凡於八心
T2217_.59.0691b26: 。一唯外十心。如前文。次明最初順理至
T2217_.59.0691b27: 離於斷常也是也。二唯内十心。下文也。復次
T2217_.59.0691b28: 行者至生決定想是也。三内外合論八心。今
T2217_.59.0691b29: 文也。又如行者至餘深事耶是也。又更有
T2217_.59.0691c01: 違世十心出世十心等。如下文矣。且於
T2217_.59.0691c02: 外入内有二義。又於初中二意
T2217_.59.0691c03: 或云。又如行者於第八心等者從外第
T2217_.59.0691c04: 内第八也。信受三寶眞歸處是第八心
T2217_.59.0691c05: 行相故。故前釋外第八云。復聞佛法殊妙
T2217_.59.0691c06: 必能信受故下釋内第八云不異歸依
T2217_.59.0691c07: 前後釋。定知信受眞三寶是可
T2217_.59.0691c08: 無畏心矣。就中求無畏依時遇知識爲説
T2217_.59.0691c09: 眞歸依處信受文義所推無爭入内第八
T2217_.59.0691c10: 也。況復漸識因果。故信受三寶之義又
T2217_.59.0691c11: 外受用心。非啻起外第八又示内第八
T2217_.59.0691c12: 而爲起因之義也。故上釋云。又見持戒能
T2217_.59.0691c13: 善利即是漸識因果等文彼此文義既同。
T2217_.59.0691c14: 異求矣。私云。從外第八内種子心
T2217_.59.0691c15: 也。内種子心者受八齊是也。受齊戒先受
T2217_.59.0691c16: 三歸故。爲説三寶等者知識授三歸也。即
T2217_.59.0691c17: 能信受者行者受持也。故下釋内種子心云。
T2217_.59.0691c18: 復次行者歸依三寶○受八齊法之住
T2217_.59.0691c19: 心論中出八戒三歸。況外人入佛家
T2217_.59.0691c20: 翻邪三歸如何入佛家乎。故彼論中釋
T2217_.59.0691c21: 邪三歸云。佛其信邪來久耽着非境。今
T2217_.59.0691c22: 忽發善歸投佛法。創以三歸其邪倒
T2217_.59.0691c23: 翻邪略抄又爲外自誡節食
T2217_.59.0691c24: 内八齊師受故擧歸依處也。但求生死
T2217_.59.0691c25: 無畏依者。在外求無畏依時遇知識授
T2217_.59.0691c26: 故入内種子心爲言又漸識因果者。外
T2217_.59.0691c27: 種子心猶有微識因果之功。内種子心無
T2217_.59.0691c28: 乎。但此外知因果故云漸也。況第七心
T2217_.59.0691c29: 命終生天現在因果也。設又許第七
T2217_.59.0692a01: 外護戒力非外第八内種子故云
T2217_.59.0692a02: 爾歟
T2217_.59.0692a03: 復置是事者。暹僧都云。是棄捨彼外道所傳
T2217_.59.0692a04: 八心而更今信用佛法内八齊戒行云也
T2217_.59.0692a05: 私云。從外第八内若第八若種子。此
T2217_.59.0692a06: 事且置明外種子心内種子心爲言
T2217_.59.0692a07: 彼齊時等者即此意矣。歡喜安樂者如次翻
T2217_.59.0692a08: 前憂苦也。憂與喜是心受苦與樂即身受
T2217_.59.0692a09: 故。問。内外雖異同持齊。何轉入耶。答。彼但
T2217_.59.0692a10: 一日不食爲齊。又自誡也。此不中食
T2217_.59.0692a11: 又師受故
T2217_.59.0692a12: 現世安樂有大名稱等者。今此得果是外齊
T2217_.59.0692a13: 施得益歟。以心離慳貪垢故者擧前外齊施
T2217_.59.0692a14: 。故又次文云今更應八齊法之故。或
T2217_.59.0692a15: 又云如佛所説。知識所讃。擧内齊施益
T2217_.59.0692a16: 彼欣樂歟。況外六心不後世得樂
T2217_.59.0692a17: 若無機之人等者。抄云。謂未八心種子
T2217_.59.0692a18: 信根之人但説世間苦樂乃至以時爲
T2217_.59.0692a19: 因。設爲説八齊少分安靜尚不信。何況
T2217_.59.0692a20: 佛法甚深之事耶私記云。此人或未
T2217_.59.0692a21: 云八心種子故也。或亦雖八心種子
T2217_.59.0692a22: 而遇惡縁邪法故作此説云云私云。
T2217_.59.0692a23: 疏上文未種子無機之人抄義依
T2217_.59.0692a24:
T2217_.59.0692a25: 問曰如是八心等者。暹僧都云。問答第一種
T2217_.59.0692a26: 子心之最初生起因云云私云。上文中雖
T2217_.59.0692a27: 粗明種子心生起委辨故。今更約劫初
T2217_.59.0692a28: 幷劫末委辨彼生起也。何者上既釋外牙等
T2217_.59.0692a29: 七心皆以先心因生内八心以外或第八
T2217_.59.0692b01: 或持齊因起義畢。外種子心起因未
T2217_.59.0692b02: 故。今重釋也。就中劫初劫末無知識縁
T2217_.59.0692b03: 故殊擧彼釋起因也。中間遇知識縁故」
T2217_.59.0692b04: 如劫初衆生等者。住心論二引天地本起經
T2217_.59.0692b05: 云。劫初之時人食地肥。有一衆生頓取
T2217_.59.0692b06: 日之食。因制盜戒。以地肥而生貪欲。因
T2217_.59.0692b07: 婬戒。以婬欲故共相欺奪。因制殺戒。以
T2217_.59.0692b08: 欲故妄語諂曲。因制不妄語戒。以飮酒
T2217_.59.0692b09: 故昏亂行非。因制酒戒尋五戒之興
T2217_.59.0692b10: 來久乎。萠於天地之始於萬物之先
T2217_.59.0692b11: 今疏又依此文歟。起諸過患者殺盜婬等也。
T2217_.59.0692b12: 倶舍論中。地味地餅林藤香稻等次第而生
T2217_.59.0692b13: 初行非梵行也。與本起經異矣
T2217_.59.0692b14: 謂仁義慚愧等者。住心論云。謂仁義禮智信。
T2217_.59.0692b15: 傷不殺曰仁。防害不婬曰義。故心禁
T2217_.59.0692b16: 酒曰禮。清察不盜曰智。非法不言曰信。
T2217_.59.0692b17: ○君子之以立身用無暫替。故曰五常
T2217_.59.0692b18: ○持之爲五戒寶鑰云。外號五常内名
T2217_.59.0692b19: 五戒。名異義融行同益別通玄抄云五常令一生
撿束五戒通多世防修
T2217_.59.0692b20: 云云 今五常中擧仁義取餘也。漸愧者
T2217_.59.0692b21: 唯識論第六云。崇重賢善慚。輕拒暴
T2217_.59.0692b22: 愧。皆止息惡行
T2217_.59.0692b23: 又如小劫終竟時等者。暹僧都云。是彼減劫
T2217_.59.0692b24: 中小三災起時事也。小三災興畢後其中衆
T2217_.59.0692b25: 生更起善心即脱惡道人天二趣云也。
T2217_.59.0692b26: 此義如樓炭經及立世毘曇論説云云此意
T2217_.59.0692b27: 二十増減中減劫劫末衆生也。今小劫者彼
T2217_.59.0692b28: 中劫也。倶舍論十二云。此小三災中劫末
T2217_.59.0692b29: 起○此三災起各經幾時。刀兵災起極唯七
T2217_.59.0692c01: 日。疾疫災起七月七日。飢饉七年七月七日。
T2217_.59.0692c02: 此便止。人壽漸増此文雖人壽漸増
T2217_.59.0692c03: 其因。光記等又爾。樓炭經等可見矣。
T2217_.59.0692c04: 或云。指壞劫歟。倶舍論云。若時人趣此州
T2217_.59.0692c05: 一人無師法然得初靜慮是言。離生
T2217_.59.0692c06: 喜樂甚樂甚靜。餘人聞已皆入靜慮。命終並
T2217_.59.0692c07: 梵世中無師法然文同知識。餘
T2217_.59.0692c08: 人聞畢入靜慮更相勸導義
T2217_.59.0692c09: 自心實相熏習因縁力者。抄云。自心者本覺
T2217_.59.0692c10: 眞心。此心實相能熏衆生無明染心還成
T2217_.59.0692c11: 。起信論云。無明染法實無淨業。但以
T2217_.59.0692c12: 而熏習故則有淨用○此中明義謂由
T2217_.59.0692c13: 間自久遠已來有善法之名。即是本覺熏
T2217_.59.0692c14: 衆生節食自誡。生起種子芽等○心及殊
T2217_.59.0692c15: 勝決定等心。厭生死苦涅槃樂。故名
T2217_.59.0692c16: 心實相熏習等問。起信論云。雖
T2217_.59.0692c17: 因熏習之力。若不諸佛菩薩善知識等
T2217_.59.0692c18: 自斷煩惱於涅槃即無是處此文
T2217_.59.0692c19: 今無知識縁。何有厭求心起乎。答。既云
T2217_.59.0692c20: 縁力。何爲縁。凡於知識二。同行知
T2217_.59.0692c21: 識教授知識也。今雖教授同行故無
T2217_.59.0692c22: 違。更相勸導是同行知識也。或又本覺熏
T2217_.59.0692c23: 淨用故本覺爲因無明爲縁也。或又
T2217_.59.0692c24: 縁有内外。雖外縁内縁有故。故通玄
T2217_.59.0692c25: 抄云。馬鳴就顯唯合他縁。龍樹據隱唯明
T2217_.59.0692c26: 自縁又准性相釋。今起善心本覺智若
T2217_.59.0692c27: 第六若第八相應起故。六因中除異熟遍行
T2217_.59.0692c28: 二因餘四因所生非異熟生故。非染污故。
T2217_.59.0692c29: 二因也。又心心所生詫四縁故。故因縁
T2217_.59.0693a01: 生法也。依此等意故云自心實相熏習因縁
T2217_.59.0693a02:
T2217_.59.0693a03: 雖云善種子生等者。或云。最初種子離微塵
T2217_.59.0693a04: 許心垢時菩提心實不生性也。謂諸法性不
T2217_.59.0693a05: 生理故也。又解。未堅固菩提心故云
T2217_.59.0693a06: 生生云云私云。依本覺内熏力持齊善
T2217_.59.0693a07: 是始覺用也。依實教意今始起徳本來有故
T2217_.59.0693a08: 不生生。又云堅固性也。或始本體一故
T2217_.59.0693a09: 爾也。或依今宗現覺諸法本初不生之理
T2217_.59.0693a10: 故。彼外種子心等皆不*阿字不生之理
T2217_.59.0693a11: 故。云爾也。未至自心實際等者。華嚴經云。
T2217_.59.0693a12: 彼如一人服小金剛下至金剛際
T2217_.59.0693a13: 竟不探玄記云。謂遺法中見聞信
T2217_.59.0693a14: 向此無盡法金剛種。當必得圓融善法
T2217_.59.0693a15: 下文呑服金剛喩云云此文。若外若内
T2217_.59.0693a16: 順世善其善體終不敗亡自心實際
T2217_.59.0693a17: 一切智智果。譬如小金剛交雜穢在地終
T2217_.59.0693a18: 消至金輪際停住。故云未至大金剛輪
T2217_.59.0693a19: 中更無住處也。雖果復成種等者。從外第八
T2217_.59.0693a20: 内順理種子心内決定心生違世種子
T2217_.59.0693a21: 心等展轉増長皆不*阿字不生理
T2217_.59.0693a22: 續生之相諸佛大祕密等也。問。外道所發
T2217_.59.0693a23: 十心等爲心續生祕密者。何云外道不能
T2217_.59.0693a24: 耶。答。外道修此善天爲極果。未
T2217_.59.0693a25: 此善展轉終至自心實際故云不能知也。
T2217_.59.0693a26: 此義二乘又爾。故疏中又立内外道。准
T2217_.59.0693a27: 知極無自性猶爾。況餘大乘小乘耶。故大師
T2217_.59.0693a28: 釋九種住心皆云外道矣。凡今十心文九句
T2217_.59.0693a29: 中答心相續問也。然在今文前勝上大
T2217_.59.0693b01: 乘句心續生之相。以此文大師成十住心之
T2217_.59.0693b02: 相續之旨。故住心論十云。又云心續生之相
T2217_.59.0693b03: 諸大祕密我今悉開示者即是竪説。謂從
T2217_.59.0693b04: 始羝羊暗心漸次背暗向明求上之次第。
T2217_.59.0693b05: 是次第略有十種。如上已説然上第
T2217_.59.0693b06: 二第三心引十心文義。定知極十心
T2217_.59.0693b07: 諸佛祕密心續生之相也。今疏云。雖果復成
T2217_.59.0693b08: 乃至不出*阿字門者即此意也。又具縁品
T2217_.59.0693b09: 五種三昧道中世間三昧道擧外道空定等
T2217_.59.0693b10: 然疏釋云。就此經宗則五種三昧皆是開
T2217_.59.0693b11: 實相門。○餘如住心品中廣明此亦以
T2217_.59.0693b12: 乘融會義外道等行瑜伽行歟。是密
T2217_.59.0693b13: 中淺略門義也。若依深祕門。外道世天等皆
T2217_.59.0693b14: 毘盧遮那已體故。故疏云。若更作深祕密
T2217_.59.0693b15: 者如三重曼荼羅中。五位三昧皆是毘盧
T2217_.59.0693b16: 遮那祕密加持。其與相應皆可一生成佛何
T2217_.59.0693b17: 淺深之殊論云。若深祕釋一切世間縁
T2217_.59.0693b18: 起之法若入阿字門悉離一切相。離相之
T2217_.59.0693b19: 相無相不具。是則法身。普賢色身。若有
T2217_.59.0693b20: 能解此義則世天眞言與大日眞言
T2217_.59.0693b21: 二無別。若不深祕則不生死
T2217_.59.0693b22: 涅槃略抄又義云。今經文擧外十心所寄
T2217_.59.0693b23: 眞言行續生歟。例如六無畏等也。故
T2217_.59.0693b24: 疏第三云。今所以廣明三劫六無畏衆多心
T2217_.59.0693b25: 者皆是擬儀外迹以明修證之淺深
T2217_.59.0693b26: 論中於九種心淺深二意即此義也。
T2217_.59.0693b27: 又疏第七五種三昧又爾也。故疏釋云。若行
T2217_.59.0693b28: 人不解正因縁義而修證諸禪○垂
T2217_.59.0693b29: 還墮三途。○若行者入此心時當自覺
T2217_.59.0693c01: 又云。今偈中所説就彼等自所傳法
T2217_.59.0693c02: 而言耳故知擧自所流傳法教
T2217_.59.0693c03: 言行者心續生也。問。何直不眞言行
T2217_.59.0693c04: 所寄齊耶。答。疏第三云。若觀前人未
T2217_.59.0693c05: 解之機則順常途文爲釋。若已成利根
T2217_.59.0693c06: 智惠則當演暢深密而教授之今准之」
T2217_.59.0693c07: 法華藥草喩品等者。抄云。疏主指此意者欲
T2217_.59.0693c08: 權實之設差別無量。覈其定趣終歸
T2217_.59.0693c09: 故。彼經云如來知是一相一味之法所謂
T2217_.59.0693c10: 解脱初相離相滅相究竟常寂滅相終歸於
T2217_.59.0693c11: 以況此中雖順世違世八心乃至各各
T2217_.59.0693c12: 於解脱。究其所歸*阿字。又下疏
T2217_.59.0693c13: 云○觀畢竟空定得金剛實際。故云
T2217_.59.0693c14: 華藥草喩品亦意在於此也或云。三草二
T2217_.59.0693c15: 木各得生長八心續生。一地所生一雨所
T2217_.59.0693c16: 潤如*阿字門。法華記云。衆生自謂當
T2217_.59.0693c17: 分増長今順佛意一地一雨
T2217_.59.0693c18: 復次行者等者。疏文次第云。復次已下明
T2217_.59.0693c19: 世八心。下明一劫中亦明之耳
T2217_.59.0693c20: 云。此下明内法異生順世心。何云出世乎。
T2217_.59.0693c21: 況所指下文云。如前所説種子根疱等及歸
T2217_.59.0693c22: 依三寶爲人天乘。行齊施善法皆名順世
T2217_.59.0693c23: 八心。若三乘初發道意○是名越一劫
T2217_.59.0693c24: 瑜祇行此文又云順世。何今云出世耶。
T2217_.59.0693c25: 恐出字誤歟。若又云順世者。外八心既順世
T2217_.59.0693c26: 也。何今至此云順世
T2217_.59.0693c27: 於一日中受八齊法者。問。倶舍論十四云。謂
T2217_.59.0693c28: 此戒要日出時。此戒要經一晝夜
T2217_.59.0693c29: 又智論十三云。汝當一日一夜如諸佛
T2217_.59.0694a01: 八戒何今背大小論釋於一日中等
T2217_.59.0694a02: 耶。答。智論既云一日一夜。今疏依智論歟。
T2217_.59.0694a03: 若爾合晝夜一日中歟。又智論中又一日
T2217_.59.0694a04: 八戒云云又觀經云。日日如是授五八戒
T2217_.59.0694a05: 例如若一日若二日等矣。又住心論引
T2217_.59.0694a06: 法經云。不一日受佛齊法又義章八
T2217_.59.0694a07: 戒齊義云。一日夜者是也。因縁明此八戒
T2217_.59.0694a08: 分唯在一日一夜不増不減。成實不同。故彼
T2217_.59.0694a09: 論言。若説八戒一日一夜。是事不然。隨
T2217_.59.0694a10: 時多少或可半月乃至一月。竟有何咎
T2217_.59.0694a11: 成實意。可一日無夜之義歟。問今此
T2217_.59.0694a12: 八齊法可分受分持義乎。答。雖
T2217_.59.0694a13: 齊法。未分全判文。住心論又於五戒
T2217_.59.0694a14: 智論分受全受義。釋八戒全無分受
T2217_.59.0694a15: 全受文。況智論中又無八戒分全文歟。故知
T2217_.59.0694a16: 疏論意不分受分持歟。又義。章云。言
T2217_.59.0694a17: 者。六因縁明此八戒具足受乃得分受不
T2217_.59.0694a18: 得。成實法中不具亦得。故彼論言隨力堪能
T2217_.59.0694a19: 多少不定又義林章表無表義云。既説
T2217_.59.0694a20: 小多分時而離。故知近住・近事二戒
T2217_.59.0694a21: 缺有全。受及持一分亦成近事等。雜集第
T2217_.59.0694a22: 八云。問。若唯修學鄔婆索迦一分學處
T2217_.59.0694a23: 就鄔婆索迦律儀説不成就耶。答。應
T2217_.59.0694a24: 成就而名有犯。此説具受後便少持故
T2217_.59.0694a25: 犯戒。非初小受而後小持可犯戒。先
T2217_.59.0694a26: 既不受。後何所犯。故知缺受具受爲後。具
T2217_.59.0694a27: 持及小持亦成彼二。有義近事初雖全受
T2217_.59.0694a28: 一分持成近事性。既言成就而名犯戒
T2217_.59.0694a29: 故知可一分持非全受。近住不然。以
T2217_.59.0694b01: 故受持倶全○又涅槃三十五説○時迦
T2217_.59.0694b02: 旃延來至我所是言。世尊。我教衆生
T2217_.59.0694b03: 齊法。或一日或一夜或一時或一念。
T2217_.59.0694b04: 是之人成齊不耶。我言。比丘是人得
T2217_.59.0694b05: 持齊。我諸弟子等聞是説已不
T2217_.59.0694b06: 唱言。説八戒齊具受乃得○前師即以
T2217_.59.0694b07: 正。近事・近住皆通具受及不具受
T2217_.59.0694b08: 切皆得○故唯受一分全受者名
T2217_.59.0694b09: 意。若必全受無一分者亦不意。對法且
T2217_.59.0694b10: 具受少持。非亦有小受小持兩師
T2217_.59.0694b11: 釋倶有二義。任意取捨。但涅槃經説
T2217_.59.0694b12: 亦有分受小持歟。成實論外道得
T2217_.59.0694b13: 云云今疏釋歟。又准涅槃經是人
T2217_.59.0694b14: 得善不得持齊之文。今疏一日中者可
T2217_.59.0694b15: 晝夜歟。故章云。若但一日無夜若但一夜無
T2217_.59.0694b16: 日或一時或一念皆不齊。要盡一晝一
T2217_.59.0694b17: 不非時食持成齊故
T2217_.59.0694b18: 爲令此善増長等者。私案。此善者八齊法種
T2217_.59.0694b19: 子心也。而修諸善者施行也。即芽乃至成果
T2217_.59.0694b20: 也。由戒醇淨者者護戒生天即受用種子也。
T2217_.59.0694b21: 問。外八心種子心位唯齊無戒。第七心初有
T2217_.59.0694b22: 護戒。今種子心位有護戒義。何更立耶。答。
T2217_.59.0694b23: 彼齊爲本今戒爲要歟。又云。戒*醇淨顯
T2217_.59.0694b24: 前歟。或又今戒者五戒十善歟。五戒十善倶
T2217_.59.0694b25: 生天因故。復由下釋第八心也。前種子
T2217_.59.0694b26: 心雖三寶正法利歟。今聞彼利
T2217_.59.0694b27: 外三寶眞三寶也。又於下殊勝心
T2217_.59.0694b28: 也。於眞佛所説中殊勝住求眞解脱惠生
T2217_.59.0694b29: 也。近雖生天遠期佛菩提故云求解脱
T2217_.59.0694c01: 歟。又生天云解脱。然不眞涅槃。思惟等
T2217_.59.0694c02: 二句決定心也。遠思惟觀察佛菩提
T2217_.59.0694c03: 定想歟。有漏心故非作證思惟
T2217_.59.0694c04: 皆應准例等者。前就經中文釋外十心
T2217_.59.0694c05: 義述内順世畢今更釋違世故云准*例
T2217_.59.0694c06: 前文也。乃至者聲聞芽莖等及縁覺十心等
T2217_.59.0694c07: 違世等八心也。三乘一一地等者。准大乘同
T2217_.59.0694c08: 性經聲縁各立十地住心論
引之
者聲縁亦有
T2217_.59.0694c09: 故。云三乘一一地也。故疏文次第云。三
T2217_.59.0694c10: 乘十地各具八心又初劫釋云。若三乘
T2217_.59.0694c11: 初發道意業煩惱根本無明種子
T2217_.59.0694c12: 十二因縁違世八心。或可見道修
T2217_.59.0694c13: 道等諸位之。各自有八心此文
T2217_.59.0694c14: 二乘見修等位亦云一一地也。初劫所明三
T2217_.59.0694c15: 乘第二三劫菩薩佛皆在此三乘也。依之疏
T2217_.59.0694c16: 釋云。故以三乘上中下出世間心論一
T2217_.59.0694c17: 僧祇劫是乃初劫三乘文也。又第九云。略
T2217_.59.0694c18: 法有四種。謂三乘及祕密乘若菩薩若
T2217_.59.0694c19: 佛顯乘皆三乘攝故第二第三劫又在此中
T2217_.59.0694c20: 也。迄第十地等者於自家十地終顯
T2217_.59.0694c21: 也。第九卷云祕密乘是也。應知三乘中
T2217_.59.0694c22: 了了種子心祕密乘中擧第十地十心
T2217_.59.0694c23: 略互顯。甚巧妙者歟。當卷下釋十地云。若
T2217_.59.0694c24: 通論信解地則初地爲種子乃至十地此心
T2217_.59.0694c25: 決定。若一一地中亦自具此十心此釋
T2217_.59.0694c26: 今文一一地具十心中第十地十心也。
T2217_.59.0694c27: 前後取中間。有求佛智生者第九殊
T2217_.59.0694c28: 勝心也。觀畢竟空等是決定心也。故抄云。謂
T2217_.59.0694c29: 第十地中次第至八心最後無畏依
T2217_.59.0695a01: 時有佛地智生。得此微細惠時觀畢竟
T2217_.59.0695a02: 等覺金剛際又義。今此十心
T2217_.59.0695a03: 長配十地也。點云。迄于第十地種子
T2217_.59.0695a04: 互疱葉華果等○得金剛際爲言故下
T2217_.59.0695a05: 釋云。九地爲進求佛地惠生又依
T2217_.59.0695a06: 師住心意則。前違理心第一住心順世第二
T2217_.59.0695a07: 第三也。聲聞第四乃至者第五縁覺。三乘一
T2217_.59.0695a08: 一地等者他縁覺心也。第十地者天台也。儀
T2217_.59.0695a09: 軌中一道清淨云想身證十地。故又大師十
T2217_.59.0695a10: 地不等者擧六心取四心也。
T2217_.59.0695a11: 有求佛智生者等覺位極無自性也。蒙警忽
T2217_.59.0695a12: 進故云求佛智生也。觀畢竟空等者眞言佛
T2217_.59.0695a13: 果也。入大空三昧故云畢竟空。入大空
T2217_.59.0695a14: 三昧自心實際三平等處故云得入金剛
T2217_.59.0695a15: 。上文云自心實際大金剛輪是也。故知
T2217_.59.0695a16: 今此三句文非殊勝決定心也。又義。有求
T2217_.59.0695a17: 佛智生者一道心。此心初入一佛乘智故。觀
T2217_.59.0695a18: 畢竟空者極無也。觀諸法無性故云畢竟
T2217_.59.0695a19: 。到金剛際者眞言也。明三密金剛故云
T2217_.59.0695a20: 金剛際
T2217_.59.0695a21:
T2217_.59.0695a22:
T2217_.59.0695a23:
T2217_.59.0695a24:
T2217_.59.0695a25:
T2217_.59.0695a26:
T2217_.59.0695a27:
T2217_.59.0695a28:
T2217_.59.0695a29:
T2217_.59.0695b01:
T2217_.59.0695c01:
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