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釋摩訶衍論勘注 (No. 2290_ 頼寶撰 ) in Vol. 69

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T2290_.69.0695a01:  爾者覺用待四相漸昇且名始覺。覺體一
T2290_.69.0695a02:  味住本位即名本覺。大師釋云。若約
T2290_.69.0695a03:  縁修行即是行者向上入證之徑路。若約
T2290_.69.0695a04:  體性本覺即有萬徳法身之別仍今一
T2290_.69.0695a05:  味平等者皆悉量等義非一法也 大總
T2290_.69.0695a06:  持等者引證釋始覺四相倶時假立等
T2290_.69.0695a07:  義也。猶如月光對日遠近立十六分
T2290_.69.0695a08:  若無日光唯一月體也。但此中實義體用
T2290_.69.0695a09:  共備十六分全非日遠近假立也。然
T2290_.69.0695a10:  而體絶待爲本故一味義顯也。用相待爲
T2290_.69.0695a11:  義差別之徳爲面。仍云爾也 問。上來
T2290_.69.0695a12:  廣説始覺本文中通説清染二覺乎。將局
T2290_.69.0695a13:  染淨始覺乎 答。局染淨始覺也 問。
T2290_.69.0695a14:  何不清淨始覺乎 答。下廣説
T2290_.69.0695a15:  本覺文即説淨始覺也。上本覺義者對
T2290_.69.0695a16:  始覺説。釋可
T2290_.69.0695a17:  本云文保元年十二月八日於高野山金光
T2290_.69.0695a18:  院之畢       金剛佛子頼寶
T2290_.69.0695a19:  暦應二年己卯十月三十日於東寺西院僧
T2290_.69.0695a20:  坊書寫校合畢 權律師杲寶
T2290_.69.0695a21:
T2290_.69.0695a22:
T2290_.69.0695a23: 釋論第三勘注卷第三
T2290_.69.0695a24: 文。次説廣説本覺等 藏疏中云。釋本覺
T2290_.69.0695a25: 二。先明隨染本覺。後四鏡下明性淨本
T2290_.69.0695a26: 。又亦可。上來總明覺體。此文辨覺相。下
T2290_.69.0695a27: 四鏡文雙明體相記三云。本覺通用
T2290_.69.0695a28: 以爲能隨。無明染法以爲所隨是染之隨。
T2290_.69.0695b01: 我來依他故隨染之覺。揀非清淨
T2290_.69.0695b02:  私云。廣説本覺句中含染淨清淨二門。其
T2290_.69.0695b03:  中先明染淨本覺後明清淨本覺。仍總
T2290_.69.0695b04:  云本覺染淨也。又義云。當唱本文。
T2290_.69.0695b05:  既局染本。可知。先青染本也。但文略故
T2290_.69.0695b06:  不染淨也 問。見文次第。初云心體
T2290_.69.0695b07:  離念等是説覺體也。次當段本覺隨
T2290_.69.0695b08:  生二種相 是説覺相也。後文云
T2290_.69.0695b09:  次覺體相者等文是並説體相也。依之香
T2290_.69.0695b10:  象疏云。又亦可。上來總明覺體。此文辨
T2290_.69.0695b11:  覺相。下四鏡文雙明體相今何違
T2290_.69.0695b12:  文科乎 答。略説廣説本文顯。但生
T2290_.69.0695b13:  二種相者本覺體上生二相也。非
T2290_.69.0695b14:  覺即是相。下覺體相亦爾也。覺體上具
T2290_.69.0695b15:  義故也。凡雖始本兩覺義各具隨縁
T2290_.69.0695b16:  不變二義。未之。而本文既當段表
T2290_.69.0695b17:  覺隨染。下段表覺體相者有四種大義
T2290_.69.0695b18:  分別二本覺明也。本覺體有二義。始覺
T2290_.69.0695b19:  何局一義乎。是故四種覺有之。彼師等未
T2290_.69.0695b20:  了故只見本文一途假相全忘細往深義
T2290_.69.0695b21:  更不疑乎
T2290_.69.0695b22: 文。一者本有性智等 抄二云。本智淨相等
T2290_.69.0695b23: 者智淨相是能斷智。和合相續是所斷惑。法
T2290_.69.0695b24: 身純智是所成徳。本覺隨染并自性淨心等
T2290_.69.0695b25: 者斯則不守自性隨縁門也。染淨本覺梨耶
T2290_.69.0695b26: 識中引之明矣。此就義判不文次。屡有
T2290_.69.0695b27: 茲例學者知
T2290_.69.0695b28:  私云。本有性智清淨門者智淨相總名也。
T2290_.69.0695b29:  此中二門一文通具二義。非文句別説
T2290_.69.0695c01:  也。次業用門中二科亦爾也。仍云義判
T2290_.69.0695c02:  也。疏記兩師意亦爾也。疏釋不守自性隨
T2290_.69.0695c03:  縁門義當此處。記二門合釋云云
T2290_.69.0695c04:   私云。今四門甚有深義歟。本覺功徳皆
T2290_.69.0695c05:  於本有内證之故。不斷即斷除具
T2290_.69.0695c06:  二門隨縁即本有具後二門。是故一往之
T2290_.69.0695c07:  説雖常途深案論意太違餘宗
T2290_.69.0695c08: 文。如是二種殊勝之相等 記三云。本覺爲
T2290_.69.0695c09: 體二相是用。體用法爾不相捨離故。説名
T2290_.69.0695c10: 爲但行但轉
T2290_.69.0695c11:  私云。智淨相者性用也。不思業相者業用
T2290_.69.0695c12:  也。例如一火具軟燒二徳
T2290_.69.0695c13: 文破滅一切障等 記三云。破一切障故顯
T2290_.69.0695c14: 現法身。滅一切障故實智清淨。頌文巧略越
T2290_.69.0695c15: 次顯示○二長行三。初總釋。謂此本覺雖
T2290_.69.0695c16: 縁轉然其不本斷本修功徳智慧
T2290_.69.0695c17: 人故
T2290_.69.0695c18: 文。如是二中依法力等 抄二云。下第五論
T2290_.69.0695c19: ○淨熏染中説有二種。一本因果熏。二如因
T2290_.69.0695c20: 果熏。本因果熏次第云何。從無始來以
T2290_.69.0695c21: 十種本覺眞智及十種如實法界故能熏
T2290_.69.0695c22: 種枝末無明。以一種法界心。故能熏
T2290_.69.0695c23: 本無明。當此二力疏三云。法力熏習即當
T2290_.69.0695c24: 一法界心。就遍増熏本無明。如實修行即
T2290_.69.0695c25: 十種眞如十種本覺熏末無明。初力在
T2290_.69.0695c26: 後力屬因。法爾常熏非始起記三云
T2290_.69.0695c27: 初依法界冥熏之力極殊勝故十地果滿能
T2290_.69.0695c28: 無明獨力業相。後依十種眞如實智資熏
T2290_.69.0695c29: 之力次殊勝故十地因滿滅倶合業。九滅
T2290_.69.0696a01: 。八滅現相。七地至二滅分別智。初歡喜
T2290_.69.0696a02: 地滅相續相。然據本論所洽但齊相續相
T2290_.69.0696a03: 者以是未那意之後邊故。十地所治究竟處
T2290_.69.0696a04: 故隣次影兼三賢位故。或即相續通相續識。
T2290_.69.0696a05: 乃是地前分別事識。雖此所明能治未周所
T2290_.69.0696a06: 治已足。義准知故
T2290_.69.0696a07:  私云。三師釋大體同也。法力熏習者所入
T2290_.69.0696a08:  法界力也。如實修行者十眞十覺徳也。今
T2290_.69.0696a09:  謂。只指本覺智上果因二力此二歟。
T2290_.69.0696a10:  所謂法力熏者自性法身熏也。如實修行
T2290_.69.0696a11:  者般若實智熏也 本論破和合識相等者
T2290_.69.0696a12:  且擧倶合無明也。相續心相者相續
T2290_.69.0696a13:  相也。今且擧十地所斷示三賢十信
T2290_.69.0696a14:  也。彼香象元曉等疏中今文爲始覺上轉
T2290_.69.0696a15:  之相。是則不本覺下轉斷惑之相
T2290_.69.0696a16:  作此釋也。初表本覺隨染豈是始覺乎。
T2290_.69.0696a17:  又破和合識相相續心相云云逆次斷
T2290_.69.0696a18:  道其相分明。失本論深意其例多之 一
T2290_.69.0696a19:  義云。和合識者無明業獨力業相也。最初
T2290_.69.0696a20:  與法性和合故。相續心相者業轉等五法
T2290_.69.0696a21:  續生義也 記意。和合識相者無明獨力
T2290_.69.0696a22:  體用和合也相續心相者相續相也。擧
T2290_.69.0696a23:  地所斷極處以顯中間
T2290_.69.0696a24: 文。破根本無明等 抄二云。今據各別相順
T2290_.69.0696a25: 説。謂細惑障細徳麁惑障麁徳。非
T2290_.69.0696a26: 障相違而説記三云。無明乃是後得智
T2290_.69.0696a27: 障。今破無明法身者據通障故。無明及
T2290_.69.0696a28: 業力用相依能生諸染説名和合。初故彰
T2290_.69.0696a29: 名。非後後法無和合義
T2290_.69.0696b01:  私云。抄相順別障云云記通障義云云各據
T2290_.69.0696b02:  一義歟。抄中通障者本末互障麁細
T2290_.69.0696b03:  也。相違者麁惑障細惑障麁。如
T2290_.69.0696b04:  立二礙門也。疏無釋也 和合釋。記
T2290_.69.0696b05:  義聊難思。只擧末顯本歟。但據此意
T2290_.69.0696b06:  力業相屬所和合之義必定歟
T2290_.69.0696b07: 文。最初對治根本無明等 疏三云。本覺治
T2290_.69.0696b08: 惑實在同時。望惑細麁前後故。及對
T2290_.69.0696b09: 始覺逆順抄二云。謂此本覺從
T2290_.69.0696b10: 本以來不先後同時斷訖。若約義説或
T2290_.69.0696b11: 逆或順二義倶通。今簡始覺順次而治。是故
T2290_.69.0696b12: 且説逆次而斷記三云。若爾本覺入
T2290_.69.0696b13: 明藏云何説能斷諸惑。然由隨染
T2290_.69.0696b14: 。如水成波。豈無濕性。自性明淨能淨能
T2290_.69.0696b15: 治。諸染勢雖禁終不放捨。故下轉去亦
T2290_.69.0696b16: 斷。當始覺相資轉
T2290_.69.0696b17:  私云。三師意大同也。本覺智體自性明淨
T2290_.69.0696b18:  遍因果中。同時雖諸惑始覺上轉
T2290_.69.0696b19:  而説本覺下轉。譬如雲馳月運舟行岸移
T2290_.69.0696b20:  也 今謂。本覺治惑者於惑見徳。不
T2290_.69.0696b21:  染污故不守自性隨縁義。即爲對治一切
T2290_.69.0696b22:  業障之徳。是故實簡異始覺。下下轉斷義
T2290_.69.0696b23:  有之。始覺斷除爲斷。故上上去去爲
T2290_.69.0696b24:  第。本覺不捨爲斷故下下來來爲次第。而
T2290_.69.0696b25:  實始覺斷無過法故上轉還増迷執。是故
T2290_.69.0696b26:  有下轉義染法熏長無明也。本覺
T2290_.69.0696b27:  又達惑暗性故下轉還開智見。是故有
T2290_.69.0696b28:  上轉義。離無明熏明覺悟也。上下二
T2290_.69.0696b29:  轉同時具足諸師雖異義皆失論意
T2290_.69.0696b30:  歟。詳思
T2290_.69.0696c01: 文。何故始覺背凡等 疏三云。本覺治則自
T2290_.69.0696c02: 内之外從本至末。始覺治則自外之内從
T2290_.69.0696c03: 末至本。以法爾抄二云。向凡向聖
T2290_.69.0696c04: 水濕火熱ノコトシ。既稱法爾
T2290_.69.0696c05:  私云。疏記釋同之也。今謂。體堅實爲
T2290_.69.0696c06:  故作沈沒之徳還爲出生之源用假名爲
T2290_.69.0696c07:  業故作輕昇之功還與沈沒之力。譬如
T2290_.69.0696c08:  樹根堅住地底能出生莖葉。枝條榮
T2290_.69.0696c09:  空中能扶根莖互爲能所。昇沈不同同
T2290_.69.0696c10:  時與力而不相違
T2290_.69.0696c11: 文。決定一時則無前後等 疏三云。剋性則
T2290_.69.0696c12: 別無體相。論時乃寧有後先。蓋不於一
T2290_.69.0696c13: 故難於二際記三云。謂由惑覺
T2290_.69.0696c14: 上下麁細縁顯雖殊不一心故無前後
T2290_.69.0696c15: 猶如&T073554;數尋彩畫成像像雖前後&T073554;乃同
T2290_.69.0696c16:
T2290_.69.0696c17:  私云兩師義大同也。抄無釋。於上第二論
T2290_.69.0696c18:  文廣出多義可之。今謂約互具
T2290_.69.0696c19:  時也。始覺斷染即成染故出離是成流轉
T2290_.69.0696c20:  也。本覺成染即斷染故流轉即成出離。依
T2290_.69.0696c21:  之而言。上轉一念是下轉最初也。下轉一
T2290_.69.0696c22:  念亦上轉最初。其體一味暫時無離。且約
T2290_.69.0696c23:  増相衆生上轉諸佛下轉之義也。其意
T2290_.69.0696c24:  如上也
T2290_.69.0696c25: 文。作十萬決疑等 疏三云。菩薩一徴如來
T2290_.69.0696c26: 十答。問有十千答還十萬
T2290_.69.0696c27: 文。仁者一事不問等 記三云。言一事者即
T2290_.69.0696c28: 本始覺。諸佛如來唯爲一大事因縁故出
T2290_.69.0696c29: 於世。所謂開示悟入佛之知見故。其知見性
T2290_.69.0696c30: 即是本覺。知見相者即是始覺
T2290_.69.0697a01: 文。發究竟智斷滅相品等 抄二云。問 云
T2290_.69.0697a02: 何斷染即成染乎 答。斷則就惑理無之義
T2290_.69.0697a03: 成則就惑情有之義。故不相違。別記問云。若
T2290_.69.0697a04: 本覺能滅惑者何用始覺爲。答。以或有
T2290_.69.0697a05: 故。一理無義。二情有義。由對初義智名
T2290_.69.0697a06: 本覺。由對後義智爲始覺。故佛性論云。煩
T2290_.69.0697a07: 惱有二種滅。一自性滅。二對治滅。對此二
T2290_.69.0697a08: 故有二覺疏三云 問。此既斷
T2290_.69.0697a09: 復何成染 答。以此本覺有多功用。且説
T2290_.69.0697a10: 二用。一斷惑用。即智淨相恒斷染故。二
T2290_.69.0697a11: 成惑用。通用一分常成染故。本覺雖一二
T2290_.69.0697a12: 用無違。是故常斷不常成又云。
T2290_.69.0697a13: 問。何故斷滅相究竟智 答。如
T2290_.69.0697a14: 子王上擒香寫下撮狐狸自力能
T2290_.69.0697a15: 故法合可知。又本覺智下轉治惑至
T2290_.69.0697a16: 相位究竟智。從所斷染究竟盡處
T2290_.69.0697a17: 竟智
T2290_.69.0697a18:  私云。末師釋等一往雖論文更不
T2290_.69.0697a19:  叶深意歟。惑品有違理順理二義。始本
T2290_.69.0697a20:  對此立之歟 次究竟智者本覺衆生爲
T2290_.69.0697a21:  體故以信位究竟智。以邪地所入
T2290_.69.0697a22:  理何求穿鑒
T2290_.69.0697a23: 文。覺知諸法一相一體等 記三云。謂即遮
T2290_.69.0697a24: 表顯彰一事。一相一體即拂異相於同
T2290_.69.0697a25: 。亦無一相亦無一體則遣同相一味
T2290_.69.0697a26: 。亦空無言復拂於前能詮之迹。空言亦空
T2290_.69.0697a27: 更復以空遣前詮空。以空遣空至於無遣
T2290_.69.0697a28: 深玄妙理於焉而顯。此皆遮詮一事之義。
T2290_.69.0697a29: 而諸法性亦是實相翻前無相眞樂徳。亦
T2290_.69.0697a30: 是常住翻前無體即眞徳。亦是決定翻前無
T2290_.69.0697b01: 即眞淨徳。謂不雜染移轉不定故。亦
T2290_.69.0697b02: 是實有翻前亦空即眞我徳。此即表詮一事
T2290_.69.0697b03: 之義
T2290_.69.0697b04: 文。此義云何等 疏三云。總問意云。前説諸
T2290_.69.0697b05: 相有何過失而須二力對治破滅。總答意
T2290_.69.0697b06: 云。以諸心識無明發起境念著覆法身
T2290_.69.0697b07: 故。隱智淨故。由彼全是不覺氣分故。須
T2290_.69.0697b08: 滅二礙抄二云。即是總問者意云。
T2290_.69.0697b09: 無明染法可以破滅。自餘善等豈亦是斷。云
T2290_.69.0697b10: 何一切皆説斷耶。答意易
T2290_.69.0697b11: 文。所謂種種諸戲論識等 疏三云。所謂以
T2290_.69.0697b12: 下總明八識。或法執念。或著以下別明二執
T2290_.69.0697b13: 或人執著抄二云。惑著等者上是八識
T2290_.69.0697b14: 下是二執。亦可。上即法執斯即人執
T2290_.69.0697b15: 三云。諸戲論識謂即三細。攀縁慮知即分別
T2290_.69.0697b16: 智。著境不捨即相續相
T2290_.69.0697b17:  私云。疏抄義同也。記釋異也。今謂。所謂種
T2290_.69.0697b18:  種戲論識總句也。發起種種○無量境界
T2290_.69.0697b19:  法執也。或著已下人執歟
T2290_.69.0697b20: 文。此何所疑等 疏三云。反詰之云。斷與
T2290_.69.0697b21: 不斷二種倶通有何疑慮
T2290_.69.0697b22:  私云徴問之辭也。必非反詰歟
T2290_.69.0697b23: 文。若可斷者等 記三云。若可立難二。初難
T2290_.69.0697b24: 可斷○二若不下難不可斷○二如是下依論
T2290_.69.0697b25: 答釋
T2290_.69.0697b26:  私云。問答科揀文相分明也
T2290_.69.0697b27: 文。如是無明亦可斷除等 疏三云。同體非
T2290_.69.0697b28: 斷。異體可斷。眠悟一身義非均等
T2290_.69.0697b29: 彼以難於此抄二云。謂前問人二定同
T2290_.69.0697b30: 體故互相從。二倶可斷。倶不斷發起二
T2290_.69.0697c01: 。今此答者雙開二門。據同相門二倶不斷。
T2290_.69.0697c02: 異相門染斷淨存故無記三云。
T2290_.69.0697c03: 初同義中皆是理者謂由諸法全攬理成
T2290_.69.0697c04: 性故云皆是理。既皆是理。故不斷。若
T2290_.69.0697c05: 爾前文自宗決斷由同體故説言一斷即一
T2290_.69.0697c06: 切斷。此中同體何云不斷。然由事同理同
T2290_.69.0697c07: 異故斷不斷彼此無違。次異義中徳患別
T2290_.69.0697c08: 者謂由染淨體非一故説言差別。既其差別
T2290_.69.0697c09: 故亦可
T2290_.69.0697c10:  私云。今本覺無明同異者違順二義也。謂
T2290_.69.0697c11:  無明之體本來不生全同本覺眞如體
T2290_.69.0697c12:  云同體義也。本覺眞實契諦理無明虚
T2290_.69.0697c13:  假法性故云異體義也。是故斷與
T2290_.69.0697c14:  斷二義存之也。上同一相續義此中同體
T2290_.69.0697c15:  及第四卷同相門第五卷同一相續等皆是
T2290_.69.0697c16:  一致也。正指不二法體兼通眞如門。乃
T2290_.69.0697c17:  至生滅門中覺一味理體同一等無量無邊
T2290_.69.0697c18:  義勢皆不二眞如一分也。仍望文處重重
T2290_.69.0697c19:  同異義雖之論法體終歸不二。一部
T2290_.69.0697c20:  論宗深思之 問。若當卷前後同義是一
T2290_.69.0697c21:  者記中所難斷不斷義如何通乎 答。上
T2290_.69.0697c22:  同體故一斷即一切斷者實非無明。只
T2290_.69.0697c23:  覺了惑智不二名爲斷惑。至此位更無
T2290_.69.0697c24:  熏倶。即此義也。仍今亦云不斷。實是本覺
T2290_.69.0697c25:  治惑也。是故兩所釋全無違也。生佛二界
T2290_.69.0697c26:  既同體故遍知徳通凡聖者眞妄豈不
T2290_.69.0697c27:  同體之義乎。而記中分別事同理同。蓋未
T2290_.69.0697c28:  了之謂也。皆是理者迷悟共本不生理體
T2290_.69.0697c29:  故。猶如微塵同相也。眞如門理理自理故
T2290_.69.0698a01:  亦此義也。今文若就顯相當分而論
T2290_.69.0698a02:  之者生滅門理也。若約内證法體
T2290_.69.0698a03:  歸眞如也。仍四卷同相門判當眞如門
T2290_.69.0698a04:  又微塵同相喩眞如門
T2290_.69.0698a05: 文。貪欲是涅槃等 疏三云。兩頌同相。諸染
T2290_.69.0698a06: 是道。體妄即眞出世智。又後二句指
T2290_.69.0698a07: 六句。三毒等中知佛道故名世智
T2290_.69.0698a08: 二云。謂形待彼眞如門中出世間智故云
T2290_.69.0698a09: 記三云。謂由諸法相不性故説
T2290_.69.0698a10: 三毒即是涅槃。見及非見著與不著本來一
T2290_.69.0698a11: 相悉無差別。由此一相無諸相故貪欲恚癡
T2290_.69.0698a12: 涅槃佛道皆無所有故經説言無佛無法。若
T2290_.69.0698a13: 衆生能了知此世間中智慧者
T2290_.69.0698a14:  私云。已上證同體義也。此無佛等二句疏
T2290_.69.0698a15:  反顯簡淺智爲言記遣著執云云今謂。
T2290_.69.0698a16:  見非見等一相而無相云無佛等也。必非
T2290_.69.0698a17:  破執歟。世智義記意爲善也
T2290_.69.0698a18: 文。根本無明闇等 疏三云。後證可斷。漸約
T2290_.69.0698a19: 用説。頓據體論。就因就果分漸分
T2290_.69.0698a20: 抄二云。准餘教説智爲正道福爲
T2290_.69.0698a21: 。今以徳寶嚴惠劔。是助道義也
T2290_.69.0698a22:  私云。此證異體義
T2290_.69.0698a23: 文。無明之相不離覺性等 藏疏上云。此無
T2290_.69.0698a24: 明之相與彼本覺非一非異。非異故非
T2290_.69.0698a25: 壞。非一故非壞。若依非異非可壞義
T2290_.69.0698a26: 無明即明。涅槃經云。明與無明其性不
T2290_.69.0698a27: 二。不空性即是實性。若就非一非不可壞義
T2290_.69.0698a28: 無明滅覺性不
T2290_.69.0698a29: 文。自此已下顯示喩説等 記三云。此中梨
T2290_.69.0698b01: 耶即大攝主
T2290_.69.0698b02:  私云。於本論文法譬合三段。上來釋
T2290_.69.0698b03:  法説文畢。自下釋譬説也。所謂如大海水
T2290_.69.0698b04:  已下論文釋也 問。今譬合二段並存
T2290_.69.0698b05:  妄同異二義乎 答。或義云。正明異體可
T2290_.69.0698b06:  斷義。密意存同體不可斷義。仍文相異體
T2290_.69.0698b07:  義也。故元曉疏云。今此文中依非一門
T2290_.69.0698b08:  今喩合説段未必同體異體壞不壞義。只
T2290_.69.0698b09:  約別途意妄滅眞存旨也。今謂雙
T2290_.69.0698b10:  同異二義歟。所謂水相風相不相捨離句
T2290_.69.0698b11:  及心與無明倶無形相釋明不一義。而水
T2290_.69.0698b12:  非動性等及而心非動等明不異義
T2290_.69.0698b13:  問。若爾者何不風波不壞義。終云
T2290_.69.0698b14:  滅水存乎 答。動滅濕存者猶是始覺可
T2290_.69.0698b15:  斷門義也。本覺之性不然。動相之位即是
T2290_.69.0698b16:  水性徳相也。豈止動存靜乎。六塵縁起之
T2290_.69.0698b17:  體即云六如來。可之。凡動相雖滅濕
T2290_.69.0698b18:  性不壞者且約増相異相門説也。若依
T2290_.69.0698b19:  下風水互具喩意者濕中有風風中有
T2290_.69.0698b20:  互相渉入倶行倶轉。是名水相風相不相
T2290_.69.0698b21:  捨離實義。豈倶存濕性終滅風相乎。依
T2290_.69.0698b22:  之而言之者異相門斷惑者猶是形始覺
T2290_.69.0698b23:  之義。非本覺之體也。倶體中相故且
T2290_.69.0698b24:  名本覺治惑
T2290_.69.0698b25: 文。自此已下顯示合説等 疏三云。大海喩
T2290_.69.0698b26: 藏識者大海具水風故藏識攝覺迷記三
T2290_.69.0698b27: 云。龍喩一心即多一一心。尾末以喩有爲
T2290_.69.0698b28: 自在。頭頂則喩無爲自在
T2290_.69.0698b29:  私云。今此合説者指本論如是衆生已下
T2290_.69.0698c01:  文也
T2290_.69.0698c02: 文。何故海水爲風等 抄二云。此下分二。初
T2290_.69.0698c03: 總問答。後此義下重徴釋。於中復二。初總
T2290_.69.0698c04: 徴。後彼水下別答。此中又二。初釋同類。後
T2290_.69.0698c05: 復次下釋法爾等文
T2290_.69.0698c06: 文。一者有同類大種等 記三云。同類大種
T2290_.69.0698c07: 其二義。一謂同處不相離故。更互渉入
T2290_.69.0698c08: 障礙。二謂和雜不相離故。猶如衆藥
T2290_.69.0698c09: 和合成丸相隣共住而不渉入。 今有同類
T2290_.69.0698c10: 即同處也疏三云。別答二事先釋同類
T2290_.69.0698c11: 唯取和合互有
不取淨水外風
後解法爾抄二云。彼水大中
T2290_.69.0698c12: 亦有風大等者但説和合縁起中有。非是説
T2290_.69.0698c13: 彼靜水外風風外靜水二互相有。法准思之。
T2290_.69.0698c14: 故清涼云。眞妄交徹即凡心而見佛心。斯
T2290_.69.0698c15: 之謂也。其風當不能令水動及水當不能隨
T2290_.69.0698c16: 風轉。此二風言是外風也
T2290_.69.0698c17:  私云。同處不相離如一眼根者能造所造
T2290_.69.0698c18:  極微渉入一味合成一處也。和雜不相離
T2290_.69.0698c19:  者如眼根能所造極微身根能所造極微
T2290_.69.0698c20:  等雖合成一體而各別非混同也。然而
T2290_.69.0698c21:  不胡麻緑豆等聚相雜不相離也 次
T2290_.69.0698c22:  水風互具義。末師等意且取和合縁起之
T2290_.69.0698c23:  位。非風水別住之位云云是全不
T2290_.69.0698c24:  意歟。今謂風水動靜之性雖極相違
T2290_.69.0698c25:  別住位互相具足故必有和合縁起之道
T2290_.69.0698c26:  理爲言若別住之位無互具之義者由
T2290_.69.0698c27:  所以和合之相乎。是即不迷悟交
T2290_.69.0698c28:  徹之實際故。只約縁起之位此釋
T2290_.69.0698c29:   由法爾故者二法交徹只依法爾道理
T2290_.69.0699a01:  離所由爲言今謂法爾者擧風水互具
T2290_.69.0699a02:  之體。謂二大同本來不生同一實際故有
T2290_.69.0699a03:  互具之義也。仍和合縁起之相全是法爾
T2290_.69.0699a04:  道理也爲言豈云法爾無所因
T2290_.69.0699a05: 文。増相減相而不同故等 記三云。隨一等
T2290_.69.0699a06: 者謂。隨嵐・唯-風・劫-燒・唯-火以隨一増
T2290_.69.0699a07: 餘減。如是四大理應倶有故説倶生倶
T2290_.69.0699a08: 轉不離又云。云何大種而能造色。謂地
T2290_.69.0699a09: 堅住持。水濕滋潤。火煖熟變。風動成長。四用
T2290_.69.0699a10: 互資於所造色○如是諸色無地空無
T2290_.69.0699a11: 。無水飄散難聚。無火敗爛不恒。無風不
T2290_.69.0699a12: 動長。是故此四決定恒倶
T2290_.69.0699a13: 光記第一云。如大地大山地増盛。大江
T2290_.69.0699a14: 大海水増盛。炎爐猛炎火増盛。黒風團風風
T2290_.69.0699a15: 増盛也
T2290_.69.0699a16:  私云。而隨一大已下互具義上通妨釋也
T2290_.69.0699a17: 文。大龍王者喩一心法等 記三云。龍喩
T2290_.69.0699a18: 。即多一一心。尾末以喩有爲自在。頭頂即
T2290_.69.0699a19: 無爲自在。爲眞妄勝劣不同
T2290_.69.0699a20: 文。此論本意異相爲初等 疏三云。以前本
T2290_.69.0699a21: 論説非可壞據同相門非不可壞據異相
T2290_.69.0699a22: 。若準顯文同後異。如推本意先異後
T2290_.69.0699a23: 同。宗欲性會異歸同故令學者於此應
T2290_.69.0699a24: 抄二云。異相爲初同相爲後者即上
T2290_.69.0699a25: 不生滅與生滅非一非異二義也。并眞生二
T2290_.69.0699a26: 門。先明異相後從生入眞方是同相。若爾
T2290_.69.0699a27: 云何正辨同異門中。微塵同相居初瓦器異
T2290_.69.0699a28: 相在後耶。故知。初後文無定屬今但擧
T2290_.69.0699a29: 其論意論文。例同此中先説風水各
T2290_.69.0699b01: 後説風中有水等。如實義者唯此段中
T2290_.69.0699b02: 初即異相。後水相風相不捨離等即是同相。
T2290_.69.0699b03: 謂馬鳴師無其分明同異之言。故龍樹云。此
T2290_.69.0699b04: 論本意隨釋應觀。不爾云何此中欻判
T2290_.69.0699b05: 及勸觀耶。謂今此文唯詮本覺是通
T2290_.69.0699b06: 論上下之意。更以本釋二相相照。文甚分明
T2290_.69.0699b07: 細詳記三云。眞妄異相是此正意。故説
T2290_.69.0699b08: 初。同相是兼。故説爲後。此中亦即潜通
T2290_.69.0699b09: 外妨。恐有問云。前説無明不覺性
T2290_.69.0699b10: 破壞。何故此云若風止滅動相則滅。若無明
T2290_.69.0699b11: 滅相續即滅智性不壞耶。今通云。眞妄異相
T2290_.69.0699b12: 是論正意。由智淨相破和合識相相續
T2290_.69.0699b13: 心相現法身智淳淨故。若其同相則無
T2290_.69.0699b14: 明等不壞故。本覺二相難以顯示。故説
T2290_.69.0699b15: 同相後兼説
T2290_.69.0699b16:  私云。疏抄兩師異相爲傍同相爲正也。初
T2290_.69.0699b17:  後者兩師共約論本意文前後歟。
T2290_.69.0699b18:  但抄如實義釋亦據當段文前後也。記意
T2290_.69.0699b19:  異相爲正同相爲兼也。但此違論意歟。
T2290_.69.0699b20:  論第四擧同異二門云。此二門中所存初
T2290_.69.0699b21:  門爾者記義爲謬歟
T2290_.69.0699b22: 文。煩惱大海中等 抄二云。煩惱大海中有
T2290_.69.0699b23: 圓滿如來至之波者即眞妄交徹之意也。由
T2290_.69.0699b24: 眞徹妄故得初對。圓滿如來在煩惱海。由
T2290_.69.0699b25: 妄徹眞故得後對。無明衆生在本覺性。全
T2290_.69.0699b26: 向來風水互通
T2290_.69.0699b27:  私云。准抄意今此經文唯證同體義歟。
T2290_.69.0699b28:  又義云。雙證同異二義也。法説不離覺性
T2290_.69.0699b29:  句通壞不壞也。今謂。當段彼水大中亦有
T2290_.69.0699c01:  風大者等已下偏明眞妄互具同體一味
T2290_.69.0699c02:  之旨。異相爲初等釋亦爲此義也。仍
T2290_.69.0699c03:  引此證。何云同異乎 凡迷心具
T2290_.69.0699c04:  心之義性宗已下雖之。覺位有迷妄
T2290_.69.0699c05:  云事唯此論不共也。天台雖性惑猶理
T2290_.69.0699c06:  具非事具。今以生佛互具水風互具
T2290_.69.0699c07:  詳思
T2290_.69.0699c08: 文。次説業用自在等 藏疏上云。第二不思
T2290_.69.0699c09: 議業相中初標後釋。釋中二。初依體總標。謂
T2290_.69.0699c10: 衆生六根境界故。寶性論云。諸佛如
T2290_.69.0699c11: 來身如虚空無相。爲諸勝智者六根境
T2290_.69.0699c12: 。示現微妙色于妙音聲。令佛戒香
T2290_.69.0699c13: 佛妙法味。使三昧觸深妙法
T2290_.69.0699c14: 妙境界
T2290_.69.0699c15:  私云。已上釋智淨相畢。自下釋不思識
T2290_.69.0699c16:  業相也。上自證之徳。下化他之相也。又上
T2290_.69.0699c17:  不變。不變之極隨縁相故斷染即成
T2290_.69.0699c18:  染也。下隨縁。隨縁之極又不變故六塵成
T2290_.69.0699c19:  如來
T2290_.69.0699c20: 文。起應化用等 記三云。謂即本覺智用自
T2290_.69.0699c21: 在隨縁現起六種境界益行者。如寶性
T2290_.69.0699c22: 論第二偈云。諸佛如來身如虚空無相。爲
T2290_.69.0699c23: 諸勝智者六根境界。示現微妙色
T2290_.69.0699c24: 妙音聲。令佛戒香佛妙法味。使
T2290_.69.0699c25: 昧觸深妙法。意亦同抄二云。
T2290_.69.0699c26: 爲一切修行者等者斯皆本具。非新有。但
T2290_.69.0699c27: 所著皆成佛事○金剛經云。凡所有相
T2290_.69.0699c28: 皆是虚妄。若見諸相非相則見如來。故次
T2290_.69.0699c29: 文説爲六如來疏三云。隨順機根契當
T2290_.69.0700a01: 門。性智常現六根境界次能爲六種如
T2290_.69.0700a02:
T2290_.69.0700a03:  私云。抄意約本具之。謂於一切六塵
T2290_.69.0700a04:  境界解無相眞如之體是名應化之用
T2290_.69.0700a05:  也 疏及記意爲新起歟。今謂。新起義忽
T2290_.69.0700a06:  違本覺作業。抄義爲正也。但約境事相
T2290_.69.0700a07:  順法性之義有之。是名如來。非必相即
T2290_.69.0700a08:  無相
T2290_.69.0700a09: 文。如其次第光明日月等 記三云。如其下
T2290_.69.0700a10: 隨徳立嘉名。謂由六種勝妙境界皆是本覺
T2290_.69.0700a11: 隨縁用故以用從體説名如來。如佛名經
T2290_.69.0700a12: 亦依六境以立佛名。謂色陀羅尼自在佛等。
T2290_.69.0700a13: 或此明是應化身佛。隨於一境物増勝。
T2290_.69.0700a14: 即於此境而立嘉名。而與世間六塵
T2290_.69.0700a15: 異。或隨所見勝劣不同抄二云。清涼抄
T2290_.69.0700a16: 云。然十二入○約其覺性圓明並得佛。
T2290_.69.0700a17: 故佛名經云眼陀羅尼自在佛乃至意陀羅
T2290_.69.0700a18: 尼自在佛色陀羅尼自在佛乃至法陀羅尼自
T2290_.69.0700a19: 在佛等。釋曰。由妄徹眞故凡根境本來是
T2290_.69.0700a20:
T2290_.69.0700a21:  私云。六塵名如來記三義。一以用從
T2290_.69.0700a22:  故。二應化所現故。三隨所見勝劣故。佛
T2290_.69.0700a23:  所見無所得。是故名佛也。抄義同記第
T2290_.69.0700a24:  三意歟。今謂。一切衆生皆未成就之如來。
T2290_.69.0700a25:  一切六塵豈非佛身乎。是本覺法身之佛
T2290_.69.0700a26:  也。何求始覺正覺之所由而成義乎
T2290_.69.0700a27: 文。不動一念等 疏三云。不動本性常寂門。
T2290_.69.0700a28: 即本論中自然已下當常寂門抄二云。
T2290_.69.0700a29: 不動一念不分一身本自然。即前科名
T2290_.69.0700b01: 不動本性常寂門。本論餘文並是隨順機根
T2290_.69.0700b02: 契當門記三云。一念遍三世即念劫圓
T2290_.69.0700b03: 融。一身滿十方即一多無礙。則顯時應
T2290_.69.0700b04: 根等義
T2290_.69.0700b05: 文。次説廣説性淨本覺門等 記三云。然此
T2290_.69.0700b06: 本覺離過顯徳咸依清淨始覺義説。是故論
T2290_.69.0700b07: 中不別開示清淨始覺四種大義。以本覺中
T2290_.69.0700b08: 已具顯
T2290_.69.0700b09:  私云。性淨本覺者清淨本覺異名也
T2290_.69.0700b10: 文。復次覺體相者等 香象疏中云。自下第
T2290_.69.0700b11: 二釋本覺中有二。先明隨染本覺。後四鏡
T2290_.69.0700b12: 文雙明性淨本覺亦可。是體相合明
T2290_.69.0700b13: 二云。本覺體相等者相即義也。則是
T2290_.69.0700b14: 之義相也。者即人也。則是眞我之人者焉。如
T2290_.69.0700b15: 上釋離念相者亦目本覺眞我之人。謂體性
T2290_.69.0700b16: 唯一義相乃多。如是體相皆是眞人。故云
T2290_.69.0700b17: 體相者
T2290_.69.0700b18: 疏三云。者字目人即本覺人是眞我故。者字
T2290_.69.0700b19: 若牒將欲解釋先牒定故
T2290_.69.0700b20:  私云。於者字疏存二義。抄唯同初一義
T2290_.69.0700b21:  也 覺體相者體即性淨之智體也。相是
T2290_.69.0700b22:  四種等義相也 香象疏云。自下第二明
T2290_.69.0700b23:  性淨本覺。亦可。是體相合明此師未
T2290_.69.0700b24:  清淨二本覺故只體相合明云云論意不
T2290_.69.0700b25:  爾。上略説分直明其智體故云心體離
T2290_.69.0700b26:  念相等。今此廣説分廣釋出四義及
T2290_.69.0700b27:  徳。仍云覺體相也是偏取體之上義相
T2290_.69.0700b28:  歟。故異譯論云。復次覺相有四種釋義
T2290_.69.0700b29:  體字
T2290_.69.0700c01: 文。此四種大義中各有二義等 疏三云。謂
T2290_.69.0700c02: 覺體相上具四種大義。一者等空。二者同鏡。
T2290_.69.0700c03: 自下偏立鏡名。擧一影取空義
T2290_.69.0700c04:  私云。本與虚空等猶如淨鏡者二倶擧
T2290_.69.0700c05:  也。故異譯云。清淨如虚空明鏡問。等
T2290_.69.0700c06:  空同鏡二義如何別乎 答。空鏡如
T2290_.69.0700c07:  遮表二徳也。鏡明淨顯現萬徳。空無相遠
T2290_.69.0700c08:  離障礙
T2290_.69.0700c09: 文。云何名爲如實空鏡等 記三云。頌中初
T2290_.69.0700c10: 一句明覺體。次四句釋鏡名。後一句示
T2290_.69.0700c11: 亦如亦實。如實即空。如實空如鏡。皆持
T2290_.69.0700c12: 業釋
T2290_.69.0700c13:  私云。本論遠離空義一切心如義境界實義
T2290_.69.0700c14:  法可現鏡義也。疏無法可現爲空義。不
T2290_.69.0700c15:  論意
T2290_.69.0700c16: 文。鏡摩奢趺娑等 記三云。摩奢趺婆此云
T2290_.69.0700c17: 。種謂種類。此珠*受現同類物故以
T2290_.69.0700c18: 之爲喩。取此揀餘油摩銅鐵等種種鏡
T2290_.69.0700c19: 抄二云。然四鏡梵語記中翻云第一
T2290_.69.0700c20: 種愛珠第二名明耀珠第三名離珠
T2290_.69.0700c21: 四名應珠疏三云。摩奢趺娑此云種愛
T2290_.69.0700c22: ○問。既諸衆生唯一本覺。何容更現同類
T2290_.69.0700c23: 耶 答。實唯一覺隨身説異。非
T2290_.69.0700c24: 體有多性
T2290_.69.0700c25:  私云。記云種受。抄疏云種愛。但聖法記
T2290_.69.0700c26:  又同抄等。爾者受本傳寫誤歟。簡去餘
T2290_.69.0700c27:  物唯現同類。法合易知。唯此覺非必有
T2290_.69.0700c28:  取捨本來不妄境界不現餘物
T2290_.69.0700c29:  等也 油摩等者如銅鐵等鏡以灰油等
T2290_.69.0701a01:  藥物摩瑩光淨故云爾也。非油以爲
T2290_.69.0701a02:  鏡也
T2290_.69.0701a03: 文。云何名爲等空義耶等 記三云。本名中
T2290_.69.0701a04: 空即性虚空。此言等空喩表示
T2290_.69.0701a05:  私云。今此空畢竟淨義也。名中空者如實
T2290_.69.0701a06:  空鏡空字也。是法性難解空義也。喩空者
T2290_.69.0701a07:  與虚空等空也。是云等空義也。即是世間
T2290_.69.0701a08:  易解空也
T2290_.69.0701a09: 文。四障所不能覆等 記三云。謂此覺體自
T2290_.69.0701a10: 性清淨生住異滅所覆。猶如虚空清
T2290_.69.0701a11: 淨無染煙雲塵霧所覆。又由虚空廣
T2290_.69.0701a12: 大無邊非有爲故過現未來所
T2290_.69.0701a13: 疏三云。喩中空性煙雲塵霧四障不覆。去來
T2290_.69.0701a14: 現在三世不攝。法中覺體生住異滅四相不
T2290_.69.0701a15: 覆。已當今現三世不
T2290_.69.0701a16: 文。非覺照義故者等疏三云。石等鄙穢無
T2290_.69.0701a17: 故珠鏡不現。染法闇鈍無照達故心鏡
T2290_.69.0701a18: 記三云。石等鄙穢珠鏡不現。妄法
T2290_.69.0701a19: 暗鈍非覺照香象起信疏云。非覺照
T2290_.69.0701a20: 者有二義。一以妄念於眞智覺照之
T2290_.69.0701a21: 。以情執違理故。如鏡非外物。以
T2290_.69.0701a22: 外物無照用義故。即顯鏡中無外物體。二
T2290_.69.0701a23: 本覺於妄法亦無覺照功能。以妄本
T2290_.69.0701a24: 故。如淨眼空花照矚之功。亦
T2290_.69.0701a25: 鏡望兔角
T2290_.69.0701a26:  私云。香象二義中第一義叶論釋也 照
T2290_.69.0701a27:  達者抄所覽本照遠也。仍改達字
T2290_.69.0701a28: 文。云何名爲因熏習鏡等 記三云。嚴法身
T2290_.69.0701a29: 者以用嚴體以法成人。所嚴名果能嚴名
T2290_.69.0701b01: 因。非斯淨覺有分轉又云。因即薫
T2290_.69.0701b02: 習。能嚴果故因薫習。如鏡能鑒物故皆持
T2290_.69.0701b03: 業釋抄二云。問。第一第三遠離彼三。云
T2290_.69.0701b04: 何第二薫爲一覺。第四化成淨耶 答。有
T2290_.69.0701b05: 二義。一情有義。第一第三離也。二理無義。第
T2290_.69.0701b06: 二第四淨也。然不相應名爲離。非是斷
T2290_.69.0701b07: 除而爲離故香象疏中云。以空及鏡皆
T2290_.69.0701b08: 四義故取之爲喩。一空鏡。謂離一切外
T2290_.69.0701b09: 物之體。二不空鏡。謂鏡體不能現萬像
T2290_.69.0701b10: 三淨鏡。謂磨冶離垢。四受用鏡。置之高臺
T2290_.69.0701b11: 須者受用。四中前二自性淨。後二離垢淨。又
T2290_.69.0701b12: 初二就因隱時説。後二就果顯時説。前中
T2290_.69.0701b13: 空不空二。後中約體用二。又初二
T2290_.69.0701b14: 體。後二相故云覺體相也。又初一及第三
T2290_.69.0701b15: 空義。第二第四有鏡義故擧二喩
T2290_.69.0701b16:  私云。因薫習者有二義。一云。本覺爲
T2290_.69.0701b17:  因三世間而成一覺因即薫習持
T2290_.69.0701b18:  業釋也。二云。因名三世間薫習名本覺
T2290_.69.0701b19:  薫差別平等果也。因之薫習依主
T2290_.69.0701b20:  釋也。凡四鏡大旨者抄意第一第三約
T2290_.69.0701b21:  品情有義離之也。第二第四約惑品理
T2290_.69.0701b22:  無義薫爲淨也云云今謂不爾。於諸煩惱
T2290_.69.0701b23:  等染法順違二義。第一第三約違義
T2290_.69.0701b24:  説遠離。第二第四約順義彼爲徳。
T2290_.69.0701b25:  惑隨順彼也。其中初二據因徳。是故第
T2290_.69.0701b26:  一對迷而不迷。第二薫迷而成覺徳
T2290_.69.0701b27:  也。後二依果位。是故第三直出過迷法
T2290_.69.0701b28:  第四還示同迷法也。例如密教發淨菩
T2290_.69.0701b29:  提心大悲萬行無上菩提無住
T2290_.69.0701c01:  處涅槃也。深思之 問。染淨本覺内薫力
T2290_.69.0701c02:  如何異乎 答。彼正對惑品而施薫用。此
T2290_.69.0701c03:  雖現對遙作薫習。猶如下乎。造意遠
T2290_.69.0701c04:  近不同也
T2290_.69.0701c05: 文。莊嚴一大法身等 論第十云。盧遮那佛
T2290_.69.0701c06: 三種世間爲其身心
T2290_.69.0701c07:  私云。此中法身者自性身智體也。但是盧
T2290_.69.0701c08:  遮那身所具非究竟法身歟。大師引
T2290_.69.0701c09:  文華嚴教。此論中此佛上又立圓圓海
T2290_.69.0701c10:  佛。可下文
T2290_.69.0701c11: 文。一者衆生世間等 記三云。此三世間攝
T2290_.69.0701c12: 諸依正凡聖皆盡。佛雖出世相待立故無
T2290_.69.0701c13: 統攝。聲聞縁覺通於二種。由互相待義不
T2290_.69.0701c14: 故而不具出疏三云。其智正覺名
T2290_.69.0701c15: 者有三義解。一云。世者可破壞義。從
T2290_.69.0701c16: 統化器界生界世間名。二云。世者即隱
T2290_.69.0701c17: 覆義。此中有二。一者正覺自體隱在有爲
T2290_.69.0701c18: 二者正覺自性能覆有爲。此上二義皆智正
T2290_.69.0701c19: 覺即世間故。三云。世者即生滅義。以智正覺
T2290_.69.0701c20: 生滅門具有顯生隱滅義故。亦智正覺
T2290_.69.0701c21: 即世間故抄二云。智正覺世間者此具
T2290_.69.0701c22: 二義。一從他得名。謂從所統世界所化衆
T2290_.69.0701c23: 世間名。世者則當破壞義故。是世間之
T2290_.69.0701c24: 智正覺依主釋也。二自體立名。此復有二。一
T2290_.69.0701c25: 云。世者隱覆義。謂漏無漏爲無爲互相覆故。
T2290_.69.0701c26: 是智正覺即世間持業釋也。一云。生滅名
T2290_.69.0701c27: 間門。今説佛在生滅門中故名世間。亦持
T2290_.69.0701c28: 業釋也。此上三義。前二清涼。後一龍樹。是故
T2290_.69.0701c29:
T2290_.69.0702a01:  私云。三世間配立隨宗不同也。天台釋異
T2290_.69.0702a02:  今論故。止觀第五云。十種陰界名五陰世
T2290_.69.0702a03:  間十界衆生名衆生世間。十種所居通稱
T2290_.69.0702a04:  國土世間略抄花嚴之説同此論。故探玄
T2290_.69.0702a05:  記第十七云。約染淨三種。一器世間。
T2290_.69.0702a06:  二衆生世間。三智正覺世間。初是所依。次
T2290_.69.0702a07:  是所化。後是能化今不二乘者記
T2290_.69.0702a08:  出二義。但論意猶智正覺歟。衆生釋
T2290_.69.0702a09:  異生性界。是凡夫故。二乘云已得出離三
T2290_.69.0702a10:  乘聖人故。又大師即身義中佛菩薩二乘
T2290_.69.0702a11:  者表智正覺世間此釋分明也 問。智
T2290_.69.0702a12:  正覺名世間。其義如何 答。末師出
T2290_.69.0702a13:  義之中第三義爲正歟。此論眞如門名
T2290_.69.0702a14:  世間故。又第十卷三種世間爲其身心
T2290_.69.0702a15:  外立圓圓海佛故。眞言教中六大一實體
T2290_.69.0702a16:  上所生之差別相名四種曼荼羅。又云
T2290_.69.0702a17:  種世間。世間者隱覆可破壞義。四曼等又
T2290_.69.0702a18:  雖常住望六大一匝縁起故互覆隱等義
T2290_.69.0702a19:  有之也。諸教不此理。皆以三種世間
T2290_.69.0702a20:  中智正覺佛究竟至極。未果佛之
T2290_.69.0702a21:  義。殆似自稱
T2290_.69.0702a22: 文。輪多梨花鏡等 疏三云。輪多梨華者此
T2290_.69.0702a23: 明耀珠。若對此鏡周置諸物薫力
T2290_.69.0702a24: 悉皆明淨。其猶鳥翥寶山倶同一色
T2290_.69.0702a25: 三云。由此珠鏡現物像不同異。物
T2290_.69.0702a26: 薫力悉皆明淨。亦猶衆流渉於大海
T2290_.69.0702a27: 總成鹹。萬像於須彌色皆同
T2290_.69.0702a28: 又云。如上界惑應是不善定力伏法爾
T2290_.69.0702a29: 已來恒成有覆。今此亦爾。法爾本薫。法爾本
T2290_.69.0702b01:
T2290_.69.0702b02:  私云。此花者自體明淨而具薫氣習諸
T2290_.69.0702b03:  法淨故云花鏡也。如寶樹寶花
T2290_.69.0702b04:  等也 問。今花字梵語歟。漢語歟 答。有
T2290_.69.0702b05:  二義。一云梵語也。既翻云明耀珠。故珠
T2290_.69.0702b06:  類非花也。若漢可明耀花故。依之諸
T2290_.69.0702b07:  師牒梵名之時第一梵名除珠字之。
T2290_.69.0702b08:  第二梵名加華字之故。一云漢語也。
T2290_.69.0702b09:  如第一摩奢趺娑珠珠字也。又論云。由
T2290_.69.0702b10:  此花薫知取花之薫香也 私云。二義
T2290_.69.0702b11:  中後義爲善歟。此花自體明淨而有薫香
T2290_.69.0702b12:  故。又兼珠寶徳
T2290_.69.0702b13: 文。一者容受義等 疏三云。一云。空容諸色
T2290_.69.0702b14: 無礙。猶覺薫彼諸法故。二云。空遍諸色
T2290_.69.0702b15: 一。況薫同爲一覺記三云。攝他在
T2290_.69.0702b16: 自名爲容受。舒自入他説言遍一又云。
T2290_.69.0702b17: 色同空者無色法不空義。由空遍滿
T2290_.69.0702b18: 故色同抄二云。太虚空者謂。若遙觀
T2290_.69.0702b19: 唯見太虚餘物故云太空復名
T2290_.69.0702b20:
T2290_.69.0702b21:  私云。本論如實不空者對第一如實空
T2290_.69.0702b22:  名也。謂諸惑染法違背法性故。第一遮
T2290_.69.0702b23:  。無明妄想隨順性徳故第二表之。仍
T2290_.69.0702b24:  名空不空
T2290_.69.0702b25: 文。遠離四種過等 記三云。二云何下釋成
T2290_.69.0702b26: 中初釋遠離四過。一謂。覺性包含無外故
T2290_.69.0702b27: 不遍。若有世間覺外則不彼。
T2290_.69.0702b28: 二若諸法從外來入則有内外相雜之失。令
T2290_.69.0702b29: 本不入故非雜亂。三謂。所現即同能現
T2290_.69.0702c01: 味清淨。故非過失。四謂。所現皆是常住不
T2290_.69.0702c02: 滅壞故非無常。次遠離下釋常住一心
T2290_.69.0702c03: 疏三云。離出入失壞四種過患遍純
T2290_.69.0702c04: 淨常四種功徳。由四邊恒止一心
T2290_.69.0702c05: 抄二云。遠離邊過等者即總結。上四是邊非
T2290_.69.0702c06: 中。不爾應離五過藏疏上云。不出者
T2290_.69.0702c07: 心待薫故變現諸法薫而自出也。
T2290_.69.0702c08: 不入者離心無能薫故不外入也。不失
T2290_.69.0702c09: 者雖復不内出外入。然縁起之法顯現
T2290_.69.0702c10: 無故云不失也。不壞者諸法縁集起無
T2290_.69.0702c11: 從不眞如故不壞。如鏡中影非
T2290_.69.0702c12: 刀能傷鏡故不壞也遠疏上
T2290_.69.0702c13: 云。一切世間悉於中現者。一切諸法心之爲
T2290_.69.0702c14: 本故本中現。然即現故體中生耶。故言
T2290_.69.0702c15: 。亦可。言理無邊故*理外不出。體中現
T2290_.69.0702c16: 故雜亂一相故言不入。以不入故妄法敗
T2290_.69.0702c17: 亡故言不失不壞
T2290_.69.0702c18:  私云。遠離不遍者諸法本來是智體故。遠
T2290_.69.0702c19:  離雜亂者皆是一味不異相故云
T2290_.69.0702c20:  雜也。遠離過患者取功徳邊過患
T2290_.69.0702c21:  之義故。不失者徳失相對名失非失墜
T2290_.69.0702c22:  也。遠離無常者萬徳皆常住故
T2290_.69.0702c23: 文。自此已下顯示因縁等 記三云。自此下
T2290_.69.0702c24: 重釋因縁。謂由諸法體性本來眞實。豈可
T2290_.69.0702c25: 非飾詐而稱覺耶
T2290_.69.0702c26: 文。自此已下作縁決疑等 記三云。且正覺
T2290_.69.0702c27: 及器理則可通。其衆生世間雜染流轉。若此
T2290_.69.0702c28: 亦現本覺之中豈得説言覺淨離過。二以
T2290_.69.0702c29: 此下疏決。一切染法所不能染者智性本淨。
T2290_.69.0703a01: 染法本空。雖諸染覺心不動。非唯自體
T2290_.69.0703a02: 動抑亦能薫衆生覺淨
T2290_.69.0703a03:
T2290_.69.0703a04: 文。云何名爲法出離鏡等 記三云。法即出
T2290_.69.0703a05: 離。法出離如鏡二皆持業○出離三過
T2290_.69.0703a06: 滿三徳。名中但云法出離者以簡略
T2290_.69.0703a07: 標立
T2290_.69.0703a08:  私云。法者純淨明等通稱也。是即本覺智
T2290_.69.0703a09:  徳出離染污
T2290_.69.0703a10:  頌如實不空者呼上因薫習不空法也。例
T2290_.69.0703a11:  如下縁熏習云依法出離故等也。若依
T2290_.69.0703a12:  此義者今取法之上出離之徳。法之出
T2290_.69.0703a13:  離依主釋歟
T2290_.69.0703a14: 文。一者無明染品等 記三云。然諸染法二
T2290_.69.0703a15: 礙攝盡。今別開者所障三徳有差別故。無明
T2290_.69.0703a16: 所成麁細染品皆煩惱礙。能障眞如根本智
T2290_.69.0703a17: 故。根本無明具通皆爲智礙。能障
T2290_.69.0703a18: 世間後得智故。倶合能障法身淳徳。是故
T2290_.69.0703a19: 別説疏三云。無明染品即見愛煩惱。倶
T2290_.69.0703a20: 合動相即業等諸識。理實二礙。是染皆收。爲
T2290_.69.0703a21: 三徳別説倶合抄二云。無明染品名
T2290_.69.0703a22: 煩惱礙者即是見愛煩惱也。倶合動相名戲
T2290_.69.0703a23: 論識者即諸心王等也。故下本云此識依見
T2290_.69.0703a24: 愛煩惱増長義故。亦可。即是大攝主梨耶名
T2290_.69.0703a25: 倶合動相。故上文云不生滅與生滅合
T2290_.69.0703a26:  私云。記意無明染品總通九法。根本無明
T2290_.69.0703a27:  唯是根本也。倶合轉相者業相別開也。疏意
T2290_.69.0703a28:  無明染品人執上見分別起惑也。
見一處
倶生惑品
也。欲愛
T2290_.69.0703a29:  
煩惱也。倶合者業轉現智相相續法執
T2290_.69.0703b01:  也。無明如文。抄意無明染品業相等闇鈍
T2290_.69.0703b02:  義也。倶合者業識等神解性也。無明如文。
T2290_.69.0703b03:  亦可釋易之 私云。記義爲正歟。惑
T2290_.69.0703b04:  品開合對比功徳無盡故。何必一准乎又
T2290_.69.0703b05:  藏疏云。出煩惱等者麁細染心名煩惱礙
T2290_.69.0703b06:  所依無明名智礙。離和合等者淨心出
T2290_.69.0703b07:  業識等和合筆削記云。淨心出障
T2290_.69.0703b08:  者出前二礙。礙即障也。二障既出業識
T2290_.69.0703b09:  等心。無所合故云離也抄師初
T2290_.69.0703b10:  義依此釋意
T2290_.69.0703b11: 文。一者淳成就功徳等 記三云。法身一味
T2290_.69.0703b12: 平等無差故名爲淳。即成斷徳。報身離
T2290_.69.0703b13: 纖塵蕩盡故名爲淨。即成智徳。應身攝
T2290_.69.0703b14: 離迷暗故説爲明。即成具徳
T2290_.69.0703b15: 文。此中鏡者謂頗梨珠等 記三云。此頗梨
T2290_.69.0703b16: 珠具多功徳。謂濟貧攝毒療病除暗等種
T2290_.69.0703b17: 種勝用。今對所離三過且明三義。謂即出
T2290_.69.0703b18: 泥驅濁辟穢。泥如煩惱。陷沒有情淨出
T2290_.69.0703b19: 故。濁同智礙。覆水中事所見故。
T2290_.69.0703b20: 穢香猶如倶合動相。熏淨好物鄙雜氣
T2290_.69.0703b21: 又云。騰一丈量者遠離煩惱高出
T2290_.69.0703b22: 故。唯止清水者由智礙常樂宮空
T2290_.69.0703b23: 寂舍故福多伽者即臭木也。出現香氣礙彼
T2290_.69.0703b24: 穢者謂戒定等五分法身能離倶合之穢氣
T2290_.69.0703b25: 抄二云福多伽者此云&MT04316;即是臭
T2290_.69.0703b26: 疏三云福多伽者義當臭林
T2290_.69.0703b27:  私云。此頗梨珠翻云離珠
T2290_.69.0703b28: 文。住思應觀等 記三云。此中喩意但取
T2290_.69.0703b29: 本覺本淨離過。非始起修習
T2290_.69.0703c01: 三云。由自性淨能離多非
T2290_.69.0703c02: 具徳
T2290_.69.0703c03:  私云。此中有深義歟。本淨義前已成畢。
T2290_.69.0703c04:  今何必簡始起乎。是染淨二法不混亂
T2290_.69.0703c05:  而功徳過患對量之義有深意歟 又義
T2290_.69.0703c06:  云。徳相之趣雖對妄成眞之義。意取
T2290_.69.0703c07:  自體本淨故云住思等
T2290_.69.0703c08: 文。遠離大種等 疏三云。淨空遠離大種色
T2290_.69.0703c09: 故。淨覺遠離二礙識
T2290_.69.0703c10:  私云。大種者地水火風四大種也
T2290_.69.0703c11: 文。云何名爲縁薫習鏡等 疏三云。縁目
T2290_.69.0703c12: 生感動之縁。縁之熏習作依主釋。縁目
T2290_.69.0703c13: 。與生作縁。縁即熏習。縁熏習如鏡。倶持
T2290_.69.0703c14: 業釋記三云。縁熏習者縁有二義。一謂。
T2290_.69.0703c15: 所應衆生感動之縁。縁之熏習。依主受稱。二
T2290_.69.0703c16: 謂。即此覺用對於異體説名爲縁。縁即熏
T2290_.69.0703c17: 習。縁熏習如鏡。皆持業釋抄二云。縁
T2290_.69.0703c18: 熏習等者據此文意但諸佛。從凡位時
T2290_.69.0703c19: 本性能於諸衆生前多化身恒常説法化
T2290_.69.0703c20: 誘無窮然。今現在所化衆生亦從昔來本受
T2290_.69.0703c21: 佛化。修因剋果皆已究竟。但爲虚妄而不
T2290_.69.0703c22: 覺知。猶如焔水非滅水方是陽焔。從
T2290_.69.0703c23: 有時本有乾焔
T2290_.69.0703c24:  私云。縁者指衆生云事論文分明也。又應
T2290_.69.0703c25:  化之用名縁義尤可之。下論分明故。
T2290_.69.0703c26:  疏記兩師各二義大體同也。凡此縁熏習
T2290_.69.0703c27:  者本覺法身利益衆生義也。一切衆生互
T2290_.69.0703c28:  作應化業十方世界説法利生。即此
T2290_.69.0703c29:  義也。上來四徳。初二約本因徳熏習
T2290_.69.0704a01:  義。第一第二即體用二徳也。後二約本未
T2290_.69.0704a02:  徳熏習。亦用體用二義也。四徳同雖
T2290_.69.0704a03:  凡聖因細實有親近義因熏習。果
T2290_.69.0704a04:  麁假有疎遠義故。云縁熏習。親因疎縁
T2290_.69.0704a05:  義可
T2290_.69.0704a06: 文。兩輪華等 記三云。兩輪華者功徳智慧
T2290_.69.0704a07: 能摧運故名之爲輪。能感果故説之爲
T2290_.69.0704a08:
T2290_.69.0704a09: 文。鏡碧中頗梨等 疏三云。碧中頗梨此云
T2290_.69.0704a10: 應珠疏三云。珠鏡瑩淨隨所映物種種
T2290_.69.0704a11: 色現。本覺淨鏡隨所化根勝劣有異現應化
T2290_.69.0704a12: 身大小不等
T2290_.69.0704a13:  私云。大疏中衆色摩尼者即此珠也
T2290_.69.0704a14: 文。又譬如虚空等 記三云。謂如虚空無
T2290_.69.0704a15: 礙自在一切情器生住成得種種事等皆依
T2290_.69.0704a16: 於空而能建立○本覺亦爾。一切凡聖信解
T2290_.69.0704a17: 行證種種功徳皆由本覺而得成立
T2290_.69.0704a18: 文。如是四種本覺大義等 記三云。四種大
T2290_.69.0704a19: 義以爲能遍。凡聖四界是其所遍。住照通
T2290_.69.0704a20: 至應次配。又此四種本覺大義亦可
T2290_.69.0704a21: 當諸教四智。如實空鏡即大圓鏡智。量等
T2290_.69.0704a22: 唯現同分身土智影異類諸雜染
T2290_.69.0704a23: 故。因熏習鏡即平等性智。熏三世間同爲
T2290_.69.0704a24: 一覺平等性故。法出離鏡即妙觀察智。能觀
T2290_.69.0704a25: 諸法自相共相取三徳去三失觀察勝
T2290_.69.0704a26: 故。縁熏習鏡即成所作智。起三業化
T2290_.69.0704a27: 衆生事業悉成就故。謂由始覺即同
T2290_.69.0704a28: 本覺故以四義而對四智疏三云。住照
T2290_.69.0704a29: 通至如次配前四種鏡義。或屬當段四界之
T2290_.69.0704b01: 。或復總顯廣大圓滿
T2290_.69.0704b02:  私云。以此本覺通於凡聖。例知四覺
T2290_.69.0704b03:  亦該因果也 問。法出離與縁熏習
T2290_.69.0704b04:  上染淨本覺智淨相不思議業。如何分
T2290_.69.0704b05:  之乎 答。抄釋云。此後二鏡望前二相
T2290_.69.0704b06:  分異者。彼是隨縁。此不變故彼對惑直
T2290_.69.0704b07:  成徳患二義。此不現對而遙論熏習。仍
T2290_.69.0704b08:  二義無濫矣
T2290_.69.0704b09:  本云文保元年十二月十七日於高野山
T2290_.69.0704b10:  金光院之畢     金剛資頼寶
T2290_.69.0704b11:  暦應二年已卯十一月十日於東寺西院僧
T2290_.69.0704b12:  坊書寫校合畢     權律師杲寶
T2290_.69.0704b13:
T2290_.69.0704b14:
T2290_.69.0704b15: 釋論第四勘注第一
T2290_.69.0704b16: 文。已説廣説性淨
T2290_.69.0704b17:  私云。標子段以對大科。恐繁文故。若大
T2290_.69.0704b18:  科對之者如疏記釋矣。或又爲大小
T2290_.69.0704b19:  相望端多
T2290_.69.0704b20: 文。則此文中自有二門等
T2290_.69.0704b21:  私云。此中異説相應契當有二義。一云以
T2290_.69.0704b22:  六經所説六無明義門應契當今段闇
T2290_.69.0704b23:  無明也。或取一心
大攝主
下文云。隨義立
T2290_.69.0704b24:  名體無差別二云。以六種異説
T2290_.69.0704b25:  當一部本文也。下文云。如是六種根本無
T2290_.69.0704b26:  明於論文中明了説故。安立配屬且略而
T2290_.69.0704b27:  已今謂。兩義終歸一致歟。其故六種異
T2290_.69.0704b28:  説皆於當段所説根本無明義立
T2290_.69.0704c01:  名。據體無別也。然其六種義門偏在
T2290_.69.0704c02:  部中。種種法門不無明一法。故二義同
T2290_.69.0704c03:  相應契當上總別之意而已。例如第二
T2290_.69.0704c04:  卷該攝安立門種種異説同就大攝主阿
T2290_.69.0704c05:  梨耶識建立十種義門以該攝一部
T2290_.69.0704c06:  之意
T2290_.69.0704c07: 文。剋體無差別等 疏三云。此説六種根本
T2290_.69.0704c08: 無明究竟唯以大攝主識而爲體故
T2290_.69.0704c09: 四云。如是六種不一心故。論説言據體
T2290_.69.0704c10: 無別抄三云。謂唯一種根本無明約
T2290_.69.0704c11: 差別假説爲六。故下文云如是六種根本無
T2290_.69.0704c12: 又云。而前四種即是四句。第一單明。
T2290_.69.0704c13: 唯約佛見故。第二單闇。唯約生見故。第三
T2290_.69.0704c14: 亦明亦闇。佛生同見故。第四非明非闇。謂互
T2290_.69.0704c15: 奪雙亡二義齊融故。説名言道斷尋思路絶
T2290_.69.0704c16: 四句百非故。後二易
T2290_.69.0704c17:  私云。四句及空有以爲六義。一切義門不
T2290_.69.0704c18:  此六種故也。五教章迴心義擧六種説
T2290_.69.0704c19:  中四句如常。第五或合具前四。第六或倶
T2290_.69.0704c20:  絶前五問。剋體者三義何爲正乎
T2290_.69.0704c21:  答。抄意叶深義歟。一切諸法皆具萬徳
T2290_.69.0704c22:  無明一法亦可然故。三毒煩惱中具無量
T2290_.69.0704c23:  佛法。即此義矣 又學者義云。剋體者即
T2290_.69.0704c24:  是無住體性也。維摩經云。從無住本
T2290_.69.0704c25:  一切法天台釋中云。法性無體全依
T2290_.69.0704c26:  無明。無明無體全依法性又當論第五
T2290_.69.0704c27:  云。染非實染淨非實淨。皆是幻化非
T2290_.69.0704c28:  自性 一切隨縁諸法皆相待倶成無
T2290_.69.0704c29:  體性。終歸不二性果法體故云剋體。體即
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