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溪嵐拾葉集 (No. 2410_ 光宗撰 ) in Vol. 00

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T2410_.76.0811a01: 三摩耶者。平等本誓除障加護義也 論云。
T2410_.76.0811a02: 諸佛菩薩昔在因地○三摩地爲戒等云云
T2410_.76.0811a03: 已上四
義也
示云。諸佛者上心王ナリ。菩薩者上
T2410_.76.0811a04: ナリ。昔者在因地未發心位。勝義者大
T2410_.76.0811a05: ナリ。行願大悲ナリ。三摩地大定ナリ。以此三種
T2410_.76.0811a06: 戒者。大師三摩耶戒序云。故菩提心論云。
T2410_.76.0811a07: 諸佛如來以勝義行願三摩地戒。謂勝義
T2410_.76.0811a08: 者空義。即a字義。行願則誓願義。則sa
T2410_.76.0811a09: 義。三摩地者。五部祕密觀是也。是祕密觀門
T2410_.76.0811a10: 能運載我身。我速到本尊位。即ya字義。如
T2410_.76.0811a11: 此祕密義名三摩耶戒 已上祕法
T2410_.76.0811a12:   已上東寺義勢如此也。爲才覺載也云云
T2410_.76.0811a13: 溪嵐拾葉集
T2410_.76.0811a14:   建武第五天戊巳五月七日。於江州姨綺屋
T2410_.76.0811a15: 弘通&T047368;之了
T2410_.76.0811a16:   天台沙門光宗&T047368;
T2410_.76.0811a17:   菩提心論第三不足重尋可寫者也
T2410_.76.0811a18:
T2410_.76.0811a19: 溪嵐拾葉集 附菩提心論第四
T2410_.76.0811a20:
T2410_.76.0811a21:   勝義菩提心下 私苗
T2410_.76.0811a22: 問。勝義無自性觀幾淺深乎 答。付
T2410_.76.0811a23: 分別者。有二種不同。所謂相説旨陳
T2410_.76.0811a24: 是也。始自凡夫執著。終于亦超十地菩
T2410_.76.0811a25: 薩境界。是名相説段。次自又深知一切無自
T2410_.76.0811a26: 。終至于爲因大悲爲根方便爲究竟者。旨
T2410_.76.0811a27: 陳段也云云
T2410_.76.0811a28: 尋云。所謂相説旨陳不同意如何 答。相説
T2410_.76.0811b01: 者。凡夫執著名聞利養資生。見凡夫
T2410_.76.0811b02: 迷執之名相説也。次旨陳者。□□法
T2410_.76.0811b03: 皆無自性。故於無自性執□□
T2410_.76.0811b04: 。是名旨陳也。是則以人空&MT06279;名相。以
T2410_.76.0811b05: 空觀旨陳云云
T2410_.76.0811b06: 尋云。付相説旨陳二段文段
T2410_.76.0811b07: 答。於相説或四段之不同有之。所以五
T2410_.76.0811b08: 段者。一ニハ凡夫。二外道。三二乘。四六度菩薩。
T2410_.76.0811b09: 五十地菩薩也。是菩提心義第三卷意也。或
T2410_.76.0811b10: 四段不同。菩提心義第一卷云。且依
T2410_.76.0811b11: 。厭棄凡夫外道二乘十地菩薩教劣云云
T2410_.76.0811b12: 此釋不六度菩薩也。次旨陳段有二段
T2410_.76.0811b13: 一迷途無自性。二諸佛無自性也。合
T2410_.76.0811b14: 法二空。六段或七段不同有之也云云
T2410_.76.0811b15: 問。生法二空如何釋 進云。空ルヲ
T2410_.76.0811b16: 妄想生空。觀諸法説法無自性
T2410_.76.0811b17: 法空云云取意 付之經論常途。空ルハ五陰
T2410_.76.0811b18: 和合身人空。空五陰實法法空也。
T2410_.76.0811b19: 今何空衆生妄想人空。諸法説法無自
T2410_.76.0811b20: 性名法空 答。菩提心義第三云。衆生妄
T2410_.76.0811b21: 即五陰中想陰ナリ。想陰已空レハ四陰亦空。諸
T2410_.76.0811b22: 法説法亦五陰ナリ。於六塵説法具
T2410_.76.0811b23: 常釋云云
T2410_.76.0811b24: 旨陳相説不同事 菩提心義三云。凡夫資
T2410_.76.0811b25: 行三毒五欲○捨無自性
T2410_.76.0811b26: 問。勝義菩提心中有教觀二門乎 進云。菩
T2410_.76.0811b27: 提心義第三云。正立教門タリ 付之。教門
T2410_.76.0811b28: 者。説無自性。觀門者。行者正觀無自性
T2410_.76.0811b29: 也。若爾者。説無自性之外。別
T2410_.76.0811c01: 教門。爾者如何 答。今論一向明觀門
T2410_.76.0811c02: 故。行者正明無自性之相也。故此外
T2410_.76.0811c03: 教門。但至善提心義釋者。彼
T2410_.76.0811c04: 楞伽經文&MT06279;教門也。仍今論文
T2410_.76.0811c05: 之云ニハ
T2410_.76.0811c06: 問。勝義無自性觀圓密佛果乎 若。通
T2410_.76.0811c07: 云者。觀一切法無自性。析體觀門也。只是藏
T2410_.76.0811c08: 通二教意&MT06279;。不圓密佛果タリ。若依
T2410_.76.0811c09: 通云者。諸佛慈悲從眞起用○萬徳斯
T2410_.76.0811c10: 。妙用無 可知今論述密教故。可
T2410_.76.0811c11: 密教佛果ニモ云事 答。誠此事不審ナリ。然
T2410_.76.0811c12: 而如一邊難。於勝義菩提旨陳相説
T2410_.76.0811c13: 。相説者。前三教分齊也。旨陳諸法自
T2410_.76.0811c14: 。是則大日經十緣生空。即空即心
T2410_.76.0811c15: 不思義三幻也。而五大院以之對斷四教
T2410_.76.0811c16: 之時。不思儀圓教見給ヘリ。天台釋ニモ幻炎
T2410_.76.0811c17: 之名通於偏圓云云 故不藏通。亙
T2410_.76.0811c18: 云也 難云。三摩地菩提心者。密教
T2410_.76.0811c19: 正意故。於諸教中闕而不勝義菩提心
T2410_.76.0811c20: 者。捨劣得勝&MT06279;菩提故。非密教菩提心
T2410_.76.0811c21: 也。爾者擧無自性觀法。常途顯教分齊
T2410_.76.0811c22: 也。若亙圓密者。眞言内證觀法皆無自性
T2410_.76.0811c23: 云歟。如何 答。三種菩提心密教
T2410_.76.0811c24: 提心也。而前二種スル顯教方有之。第三
T2410_.76.0811c25: 顯教分絶タリ。故行願菩提心者。此教大悲利
T2410_.76.0811c26: 生也。勝義菩提心者。眞言意色心實相遍法
T2410_.76.0811c27: 界故。離凡夫執著意有之。約此義
T2410_.76.0811c28: 無自性云也。但於無自性顯密不同
T2410_.76.0811c29: 一向限顯教云也。師云。權教無
T2410_.76.0812a01: 自性云者。如幻等也。眞言天台意者。以
T2410_.76.0812a02: 一法障礙。融通セル定相故也。
T2410_.76.0812a03: 彼彼諸法不離亂。而融通スルヲ無自性云也。菩
T2410_.76.0812a04: 提心義第三云。同此中有幾空觀。天台文有
T2410_.76.0812a05: 二番。一切法無自性。初是人空觀。後是法空
T2410_.76.0812a06: 觀。人空觀觀凡夫外道二乘六度菩薩十地
T2410_.76.0812a07: 菩薩。法空觀觀衆生妄想諸佛説法。此中
T2410_.76.0812a08: 凡夫是屬衆生。樂人天果 又六趣是
T2410_.76.0812a09: 流轉世間覺悟。是還滅出世云云 諸佛説法
T2410_.76.0812a10: 五教不云云(裏) 菩提心義二云。問。三種
T2410_.76.0812a11: 菩提心於此五種地位中。幾地位人而發
T2410_.76.0812a12: 乎 答。若行願勝義菩提心相。五乘菩薩皆
T2410_.76.0812a13: 同發之。准淺深之異。若三摩地菩提心。
T2410_.76.0812a14: 聲聞神通如來神通乘二乘。唯能發之前三
T2410_.76.0812a15: 菩提不用。故心論云。是説三摩地法。於
T2410_.76.0812a16: 教中闕而不云云
T2410_.76.0812a17: 問。勝義菩提心相説段厭患法也云乎
T2410_.76.0812a18: 答。文相厭患法タリ 付之厭&MT06279;生死捨劣得
T2410_.76.0812a19: ルハ。權教權門意也。眞言行者。豈不權教
T2410_.76.0812a20: 權門乎 答。勝義菩提心本説甚深無
T2410_.76.0812a21: 想理之旨。故是又共スル顯教意也。三摩地
T2410_.76.0812a22: 菩提心一向眞實功徳本付也。而以三摩
T2410_.76.0812a23: 地菩提心本意。其上厭患執著生死
T2410_.76.0812a24: 之相。故只是止觀簡非顯是意也
T2410_.76.0812a25: 問。於無自性觀顯密不同乎 答。天台
T2410_.76.0812a26: 眞言無自性者。於法接諸法時。即法界
T2410_.76.0812a27: ニテ融通無礙ナル無定性故也。故以之名
T2410_.76.0812a28: 自性也。權意幻炎等無自性
T2410_.76.0812a29: 問。厭スル外道二乘等。實捨其法歟。
T2410_.76.0812b01: 將如何 菩提心義云。但除其執。不
T2410_.76.0812b02:  教時者。意同之也云云 付之。眞言
T2410_.76.0812b03: 其執情。不其法。何今除其執
T2410_.76.0812b04: 耶。如何 答。權教意執情。又除其法
T2410_.76.0812b05: 也。而實大意和須密多婬而梵行云。婬頓
T2410_.76.0812b06: 體即離欲三昧ニテ。全執情ヲモ法體ヲモ
T2410_.76.0812b07: 也。但至但除其執文者。其情即法界
T2410_.76.0812b08: 之處今初之。故除不知之情
T2410_.76.0812b09: 也。一義云。今文法花實大乘ニテ釋也。亦非
T2410_.76.0812b10: 眞言歟。菩提心義三云。問曰 答。論云。
T2410_.76.0812b11: 云何無自性。謂凡夫外道二乘菩薩誠可
T2410_.76.0812b12: 。意云。彼等皆是因縁和合。不衆生故體無
T2410_.76.0812b13: 自性。彼執爲實。我厭其執。維摩經云。但除
T2410_.76.0812b14: 其執。不其法
T2410_.76.0812b15: 問。眞言行者空スト佛果可云乎。若空云者。相
T2410_.76.0812b16: 説段中擧諸乘。旨陳段下諸佛慈悲從
T2410_.76.0812b17: 無自性スレ&MT01302;。未トハ佛果當體乎。
T2410_.76.0812b18: 若依之爾者。觀一切法無自性云云 一切
T2410_.76.0812b19: 其豈除佛果乎 答。相説段意凡夫執
T2410_.76.0812b20: 著煩惱戲論ヨリ。有佛果眞實功徳八相成
T2410_.76.0812b21: スル。空スト其執情云也。旨陳段ニハ
T2410_.76.0812b22: 法無自性&MT06279;。差佛果功徳スト云。故必
T2410_.76.0812b23: 佛果當體也。師云。今不空スルカ其執
T2410_.76.0812b24: 故。異空不空沙汰也。菩提心義第
T2410_.76.0812b25: 一云。問。此中不可得空ヲハ撥無空 爲
T2410_.76.0812b26: 體空 爲佛性空 爲實法空 爲析法
T2410_.76.0812b27:  爲體法空 爲遍計空 爲勝義
T2410_.76.0812b28:  爲圓融空 爲一心空 答。無因
T2410_.76.0812b29: 外道撥無。諸法。是名斷見外道 若
T2410_.76.0812c01: 佛法中方廣道人讀大乘不生不滅等
T2410_.76.0812c02: ヘリ諸法空。名惡趣空 内法外道。若分別
T2410_.76.0812c03: スル一切法佛性。是小乘過分空也 
T2410_.76.0812c04: 若成實論ニハ毘曇五陰實法空名小乘
T2410_.76.0812c05:  若部小乘觀析ルヲ實法以爲實空
T2410_.76.0812c06: 析法空 若諸部大乘觀法體即空。名
T2410_.76.0812c07: 體法空 若法相宗於三性三無
T2410_.76.0812c08: 。唯空遍計所執ルヲ依圓二性
T2410_.76.0812c09: 計空 若三論宗門幻ルヲ實義。有爲無爲
T2410_.76.0812c10: 所歸名勝義空 若花嚴宗一切諸法得
T2410_.76.0812c11: 一無性圓虚空。若天台宗依中論云。因
T2410_.76.0812c12: 縁所生法。我説即是空。亦名爲假名。亦是中
T2410_.76.0812c13: 道義。一切諸法即空即假即中名一心空。今
T2410_.76.0812c14: 眞言披世者不可得空九種。唯同
T2410_.76.0812c15: 天台
T2410_.76.0812c16:   師云。第十空天台。是スル唯理祕
T2410_.76.0812c17: 也。然而天台不可得空
T2410_.76.0812c18: 事理倶不同云也
T2410_.76.0812c19:   已上勝義段
T2410_.76.0812c20: 文云。眞言行人誠可厭患。誠可棄捨 疑
T2410_.76.0812c21: 云。二重不同云何。師云。論文云。凡夫執
T2410_.76.0812c22: 著名聞利養資生之具。務ルニ安身。姿三毒
T2410_.76.0812c23: 五欲云云 名聞心品。故ニハ厭患。利養
T2410_.76.0812c24: 財寶。故云棄捨
T2410_.76.0812c25: 問。得仙宮住壽藥力。ハタ依業力
T2410_.76.0812c26: 歟。若業力者。論云。或助以藥物仙宮住
T2410_.76.0812c27: 。或復生天以爲究竟。眞言行人應
T2410_.76.0812c28: 。業力若盡&MT01302;三界 若依之爾者。次
T2410_.76.0812c29: 下明觀門下。業力若盡未三界 是
T2410_.76.0813a01: ルト業力タリ 答。得天仙報業力也。
T2410_.76.0813a02: 此業力之上以藥助ルカ故。助以業力云也。仍
T2410_.76.0813a03: 相違
T2410_.76.0813a04: 問。二乘知何法。深スル厭離乎。論云。知
T2410_.76.0813a05: 四大五陰畢竟磨滅。深起厭離。破衆生執
T2410_.76.0813a06: 修本法。剋説其果。趣本教以爲究竟
T2410_.76.0813a07: 之。今論二乘生空法空
T2410_.76.0813a08: 也。若爾者不五陰畢竟磨滅乎 答。畢
T2410_.76.0813a09: 竟磨滅者。必五陰實法。只空五陰
T2410_.76.0813a10: 和合體。故畢竟磨滅云也
T2410_.76.0813a11: 問。今論意許二乘灰身滅智スト歟 論云。以
T2410_.76.0813a12: 灰身滅智其𣵀槃云云 付之。灰身滅
T2410_.76.0813a13: 乘談也。圓密意何灰身滅智云乎。依之楞
T2410_.76.0813a14: 伽經中界外迴心。今論次下迴心
T2410_.76.0813a15: 向大旨乎。一義云。難勢誠然。但至テハ
T2410_.76.0813a16: 分段身ルカ變易身故。且&MT06279;分段
T2410_.76.0813a17: 灰身滅智云歟。一義云。今論文相説段
T2410_.76.0813a18: 者。各各情謂之。故今二乘
T2410_.76.0813a19: 灰身滅智方也。次下大虚空。湛然常寂
T2410_.76.0813a20: 以下厭患也。仍文不然歟」
T2410_.76.0813a21: 問。今論意明定性二乘成佛乎 答。論
T2410_.76.0813a22: タリ 付之衆生根性&MT06279;五性。法
T2410_.76.0813a23: &MT06279;成上品無漏種子。是菩提。成就
T2410_.76.0813a24: 下品無漏種子。是名定性。而不定性者。一
T2410_.76.0813a25: スル三業種子故云成佛。無性種性者。畢
T2410_.76.0813a26: &MT06279;出離。故名無性有性也。故瑜伽深密
T2410_.76.0813a27: 。皆定性二乘成佛タリ 今何相違
T2410_.76.0813a28: 乎 答。教權實。瑜伽深密等權教ナルカ
T2410_.76.0813a29: 五種各別。圓密實教故不
T2410_.76.0813b01: 。法花十方佛土中。唯有一乘法文。智論
T2410_.76.0813b02: 羅漢三界足佛道文。𣵀槃經凡有
T2410_.76.0813b03: 心者悉皆當阿耨菩提説。全今論
T2410_.76.0813b04: スル歟。若爾者權教方便ナレハ
T2410_.76.0813b05: 也。而今ニハ定性。不定性名言異ナル。法
T2410_.76.0813b06: 相定性不定性歟。今論&MT06279;本來佛性理。然
T2410_.76.0813b07: 而倶定不定性。法宗ニハ本性住種姓
T2410_.76.0813b08: 云。故其義遙異也。其故今論意宿生傍三
T2410_.76.0813b09: 乘教無性有情。三乘隨一縁結スルヲ
T2410_.76.0813b10: 菩薩。生縁三乘。故隨縁可レハ其佛
T2410_.76.0813b11: 不定性也。以之即名客性。他宗ニハ
T2410_.76.0813b12: 之名本性也 難云。法花唯有一乘
T2410_.76.0813b13: 不定性之歟。依之他宗會唯有一乘
T2410_.76.0813b14: 云。密意説云唯有一乘。非一切有情
T2410_.76.0813b15: 界中種種有情性等 天親攝論云。
T2410_.76.0813b16: 不定種性。諸佛説一乘。瑜伽論ニハ一向
T2410_.76.0813b17: 趣寂聲聞畢竟不&T069222;大乘 莊嚴論云。
T2410_.76.0813b18: 餘人善根𣵀槃時盡。菩薩善根 此
T2410_.76.0813b19: 諸論皆權教トハ云乎 答。權實二
T2410_.76.0813b20: 教各別也。今論三摩地菩提心
T2410_.76.0813b21: 密佛意。故勝義菩提心&T069222;皆成佛
T2410_.76.0813b22: 道理置也。而ルニ&T069222;定不定性
T2410_.76.0813b23: 。雖之終ニハ皆成佛道故。是約實教
T2410_.76.0813b24:
T2410_.76.0813b25: 問。今論意不定性人界外迴心歟 答。
T2410_.76.0813b26: 通界内外若界内外若通界内外
T2410_.76.0813b27: 者。若不定性者。不劫限。遇縁便迴心向
T2410_.76.0813b28:  是界外之後不劫限發心タリ
T2410_.76.0813b29: 若依之爾者。不定性人於界内迴心。何至
T2410_.76.0813c01: 界外乎。爰以金剛仙論ニハ不定性人。法花迴
T2410_.76.0813c02: 心定性二乘界外迴心 答。不定性迴心通
T2410_.76.0813c03: 界外云事。如來滅後不定性二乘如來教
T2410_.76.0813c04: 故。界内迴心甚難。故界外シテ迴心也。
T2410_.76.0813c05: 仍無相違
T2410_.76.0813c06: 問。二乘聖者越三界之後爲化城。ハタ
T2410_.76.0813c07: 如何。論云。若不定性者。無劫限。遇縁便
T2410_.76.0813c08: 迴心向大。從化城以越三界云云 付
T2410_.76.0813c09: 之。二乘三百由旬化城。以之名
T2410_.76.0813c10: 三界。何今從化城超三界云乎。一義云。
T2410_.76.0813c11: スル無餘之時心智不生。而無餘
T2410_.76.0813c12: 。顯スル心智生迴心スト之時。簡ハル
T2410_.76.0813c13: &T069222;故也。一義云。先入化城。其後從
T2410_.76.0813c14: 化城。趣變易宿所。故其中間&MT06279;我既
T2410_.76.0813c15: 三界。今又至ント寶所思也
T2410_.76.0813c16: 問。今論立十信以前立次位歟。論云。從
T2410_.76.0813c17: 初十信下遍歴諸位。經三無數劫難行苦
T2410_.76.0813c18: 行。然&MT06279;成佛云云 付之。十信以前
T2410_.76.0813c19: 云事。常途施設也。今何如此云乎。一義
T2410_.76.0813c20: 云。廣韻ニハ下者後者也云無動寺南
圓坊義也
T2410_.76.0813c21: 一義竪入時發心主。以妙覺
T2410_.76.0813c22: 林法印
義也
T2410_.76.0813c23: 問。論中從初十信下遍歴諸位云云 是即
T2410_.76.0813c24: 別圓二教中何乎。若別教十信者。伏&MT01302;三界
T2410_.76.0813c25: 見思タリ 而今以二乘無餘界迴心クト
T2410_.76.0813c26: タリ 可知別教非十信事。若依之爾者。
T2410_.76.0813c27: 圓教十信何經三無數劫乎 答。既云
T2410_.76.0813c28: 三無數劫。故別教十信也。但至難者。二乘
T2410_.76.0813c29: 界外塵沙無明。故十信ニモ猶不
T2410_.76.0814a01: 塵沙之義有之。故以假觀&MT06279;十信
T2410_.76.0814a02: 斷塵沙南林
房義
 難云。今論文二乘於
T2410_.76.0814a03: 界外大心故。是可圓密所談ナル。次
T2410_.76.0814a04: 別教意。以二乘斷惑伏惑
T2410_.76.0814a05: トハ
T2410_.76.0814a06: 問。論文又有衆生大乘心 爾者大乘
T2410_.76.0814a07: 中何教菩薩乎。若小乘菩薩者。雖發大乘
T2410_.76.0814a08: 小乘トハ云乎。依之弘法引此文。他
T2410_.76.0814a09: 縁大乘 可云法相大乘菩薩云事。若依
T2410_.76.0814a10: 爾者。上擧聲聞縁覺畢。次列菩薩。文相起
T2410_.76.0814a11: 文明也。小乘菩薩云事。爰以菩提心義第
T2410_.76.0814a12: 三云。六度是三藏六度菩薩云云 次下論文ニハ
T2410_.76.0814a13: 六度萬行云云 既云六度菩薩。三藏菩
T2410_.76.0814a14: タリ 答。先徳異義不同也。五大院意此論
T2410_.76.0814a15: 勝義段七重。二乘文段攝三藏二乘。菩
T2410_.76.0814a16: 薩文段ニハ三藏菩薩。亦超十地菩薩境界
T2410_.76.0814a17: ヲハ通別菩薩。旨陳文圓教ヘリ。若依
T2410_.76.0814a18: 者。論文發大乘心ルハ二乘。以三藏
T2410_.76.0814a19: 菩薩大乘也。弘法釋五大院所破也。一
T2410_.76.0814a20: 義云。五大院釋兩所不同也。第一卷ニハ且依
T2410_.76.0814a21: 彼論。凡夫外道二乘十地菩薩厭棄劣教
T2410_.76.0814a22: 若依此釋者。今十地菩薩者。指又有衆生
T2410_.76.0814a23: 發大乘心歟。然者通教十地
T2410_.76.0814a24: 也。次第三卷三藏六度菩薩釋ナリ。仍兩處釋
T2410_.76.0814a25: 各依一義。論文難定。故二釋歟。戒序云
T2410_.76.0814a26: 弘法 他縁大乘覺心不生之二門身命。而行
T2410_.76.0814a27: 布施妻子。與他人三阿僧祇
T2410_.76.0814a28: 度萬行。劫不高廣。難弱心。易退難
T2410_.76.0814a29: 云云
T2410_.76.0814b01: 尋云。復發利益安樂無餘衆生界一切衆生
T2410_.76.0814b02: 云云 無餘衆生外一切衆生者何物乎。義云。
T2410_.76.0814b03: 無餘衆生者。總&MT06279;九界。下一切衆生者。別&MT06279;
T2410_.76.0814b04: 一趣一一衆生也。一義云。無餘衆
T2410_.76.0814b05: 生界所化衆生也。下一切衆生者。金剛薩埵
T2410_.76.0814b06: 云云
T2410_.76.0814b07: 尋云。瑜伽勝上法 何ナル乎。義云。指
T2410_.76.0814b08: 三摩地菩提心歟。今勝義菩提心者。以
T2410_.76.0814b09: 自性故捨劣得勝&MT06279;。得勝義菩提。發スル
T2410_.76.0814b10: 無餘有情之心。得行願菩提心。其上
T2410_.76.0814b11: 摩地菩提心。即身成佛スル故超十地菩薩也。
T2410_.76.0814b12: 即是一時三種菩提心之相釋
T2410_.76.0814b13: 問。復修瑜伽勝上法人。能凡入佛位意如
T2410_.76.0814b14: 何。一義云。菩提心義二釋。究竟佛地
T2410_.76.0814b15: 佛地。初義菩提心義第一。問。其佛位者何
T2410_.76.0814b16: 佛位乎。答。如難持誦者思惟而佛室
T2410_.76.0814b17: 此行者佛室佛位云云 取意 是
T2410_.76.0814b18: 佛室佛意也。次佛位者。究竟佛位
T2410_.76.0814b19: 下之從凡入佛位者。即是三摩地ナリ。能
T2410_.76.0814b20: &MT06279;諸佛自性。悟&MT06279;諸佛法身。證法界體性智
T2410_.76.0814b21: 成毘盧舍那佛自性身受用身變化身等縁
T2410_.76.0814b22:  依此文
T2410_.76.0814b23: 尋云。何佛室佛位乎。義云。菩提心
T2410_.76.0814b24: ニハ即成毘盧舍那身也。而在二明王
T2410_.76.0814b25: 住佛室云云 所云二明王者。中台
T2410_.76.0814b26: 二明。即不動降三世也。是二明王
T2410_.76.0814b27: 中間行者座&MT06279;。修行法故以之名佛室
T2410_.76.0814b28: 尋云。何以之名佛室乎。義云。不動者智火
T2410_.76.0814b29: 鉢。降三世風輪體也。座&MT06279;此風火中間&MT06279;
T2410_.76.0814c01: 入我我入念誦スル全無成佛。故以
T2410_.76.0814c02: 之名クト佛室云釋也。是レハ即身成佛ナル貌也」
T2410_.76.0814c03:   私云。不動者。a字體是台理也。降三世
T2410_.76.0814c04: 者。h@u@m字體即是金智也。此理智中間
T2410_.76.0814c05: 行者。即是妙成就尊體也。以之即身成佛
T2410_.76.0814c06: 云云 私云。火體a用也。風體
T2410_.76.0814c07: va@m用也。經云。大慈悲爲云云 佛心
T2410_.76.0814c08: 者大慈云云 以理智不二慈悲體也。
T2410_.76.0814c09: 是則無作應體也。深可思之
T2410_.76.0814c10: 問。眞言教意有一生入妙覺乎 答。論云。
T2410_.76.0814c11: 凡入佛位云云 私云。凡一住入妙覺事。
T2410_.76.0814c12: 顯宗計。眞言教施非難義。談
T2410_.76.0814c13: 即身成佛上者。一生入妙覺義非難義歟。
T2410_.76.0814c14: 故一處釋云。五相成身觀&MT06279;妙覺成就
T2410_.76.0814c15: 釋。所云妙覺者。五相成身第五普賢滿
T2410_.76.0814c16: 月事也。是則名佛身圓滿顯宗。義
T2410_.76.0814c17: 心也。所謂始覺智本極ルヲ等覺。此智
T2410_.76.0814c18: スル妙覺也。所以顯宗所談境智冥
T2410_.76.0814c19: ヘルハ。以本有妙智自受用智本。以
T2410_.76.0814c20: 始無終妙境妙覺也。是以顯宗ニハ
T2410_.76.0814c21: 色心云。密宗ニハ色心實相云是也。於是事相
T2410_.76.0814c22: 灌頂有之。更可
T2410_.76.0814c23: 問。論文亦超十地菩薩境界云云 爾者何教
T2410_.76.0814c24: 十地乎 答。菩提心義云通別十地 此釋
T2410_.76.0814c25: 眞言行者。頓超權教十地佛位。於
T2410_.76.0814c26: 修行スルニ漸頓機。故分スル&T069222;初心後心
T2410_.76.0814c27: 也若爾者今超十地者。權教云也
T2410_.76.0814c28: 問。眞言教意直中臺超入乎。
T2410_.76.0814c29: 若有之者。眞言心談本來成覺旨。不
T2410_.76.0815a01: 始覺修成旨。何必可直入超入義乎。若
T2410_.76.0815a02: 之爾者。從凡入佛位者。亦超十地菩薩
T2410_.76.0815a03: 境界云云 是可超入義タリ 答。眞言意
T2410_.76.0815a04: 超入義。只是本來成覺旨信解スルヲ
T2410_.76.0815a05: 入者也。必非次位也。依之義釋中三云。
T2410_.76.0815a06: 不動本所即是謂所云云
T2410_.76.0815a07: 尋云。深知一切法 何初深知云乎。又前
T2410_.76.0815a08: 以相説等云意何乎 答。義云。相説云者。是
T2410_.76.0815a09: 生空即前三教也。旨陳者即法空即圓教也。
T2410_.76.0815a10: 次前以相説者。今以旨陳云事。棄指前
T2410_.76.0815a11: 三教。有。而相説當時三祇六度等
T2410_.76.0815a12: 行儀之位也。是三祇六度等修行拙
T2410_.76.0815a13: 也。次旨陳段擧理嫌迷途法意也。其故
T2410_.76.0815a14: 無自性故嫌之云也
T2410_.76.0815a15: 問。夫迷途之法從妄想生。乃至轉展成
T2410_.76.0815a16: 量無邊煩惱。輪迴六趣云云 諸法無相爲
T2410_.76.0815a17: 虚空相知一切法空。已悟法本。無生
T2410_.76.0815a18: 心體自知○能轉法輪自他倶利 此一段
T2410_.76.0815a19: 文何教教相乎 答。義云。行願勝義菩提心
T2410_.76.0815a20: 顯密三教菩薩同修之。故別&MT06279;意不
T2410_.76.0815a21: 云。依之五大院前三菩薩唯有勝義行願
T2410_.76.0815a22: 二心。不三摩地云云 故眞言菩薩大悲
T2410_.76.0815a23: 利物者。即行願菩提心也。又止除妄法
T2410_.76.0815a24: 即超義菩提心也。彼十縁生句觀即以
T2410_.76.0815a25: 自性妄法心也。故今文廣亙顯密
T2410_.76.0815a26: 二教菩提云也。但弘法大師一段
T2410_.76.0815a27: 。花嚴・天台・三論ヘル。既五大院所
T2410_.76.0815a28: 破也。不之也。或又且以平文一往
T2410_.76.0815a29: 對斷歟。非盡理之釋
T2410_.76.0815b01: 尋云。妄相者其體何物乎。亦無明其體何物
T2410_.76.0815b02: 乎。義云。妄想者元品無明也。所謂元品無明
T2410_.76.0815b03: 我見也。依之止觀釋云順流。十心云。妄想
T2410_.76.0815b04: 競倒。競倒住身見。身見住我見。我見即
T2410_.76.0815b05: 無住所云云 弘決云昔從無住我身
T2410_.76.0815b06: 此中所計神我也。但是無始妄計假名
T2410_.76.0815b07: 云云 此釋意我見即無住所ヘル神我。但
T2410_.76.0815b08: 是無始ヨリリニ自他彼此情念。此情念ヨリ
T2410_.76.0815b09: 迷途也。是則法性。最初一
T2410_.76.0815b10: 則平等法界差別念。故此差
T2410_.76.0815b11: 念即假我ナリト釋也。此釋即攝大乘論平等
T2410_.76.0815b12: 覺菩薩爲無我輪惑所輪云云 此論文依也。
T2410_.76.0815b13: 是顯密最極祕事也
T2410_.76.0815b14: 問。迷途法從妄想 爾者所云迷途
T2410_.76.0815b15: 者。九界倶攝之乎 難云。若九界倶不攝云
T2410_.76.0815b16: 者。等覺已還無明即發故。即從妄想
T2410_.76.0815b17: 云乎。若依之爾者。論文云乃至轉轉成
T2410_.76.0815b18: 量無邊煩惱。輪迴六趣云云 是六趣衆生
T2410_.76.0815b19: 即指タリ 一義云。廣九界衆生也。次
T2410_.76.0815b20: 下云。諸佛慈悲從眞起用。被衆生
T2410_.76.0815b21: 故。次上迷途ヘル何不九界乎。但至
T2410_.76.0815b22: 輪迴六趣者。變易生死微細故。麁強ナル
T2410_.76.0815b23: 段生死擧歟云云 師云。諸宗源底皆妄法
T2410_.76.0815b24: 。本不生理本付。以之爲本意也。故
T2410_.76.0815b25: 諸大乘。勝義菩提心スル也。起
T2410_.76.0815b26: 信論生滅門染淨二縁起。是則今論
T2410_.76.0815b27: 迷途之法等者。染縁起也。諸佛慈悲從心
T2410_.76.0815b28: 起用者。淨縁起也。故諸佛慈悲應用衆生
T2410_.76.0815b29: ヨリ也。若衆生病無クハ。全諸佛應用不
T2410_.76.0815c01: 有云也。今論文法已應捨。金剛般若
T2410_.76.0815c02: 。是禪宗教法之云意
T2410_.76.0815c03: スル也。仍禪宗等諸法本來空寂。皆勝義
T2410_.76.0815c04: 菩提心接也。一義云。限六趣。三乘ニハ
T2410_.76.0815c05: 亙也。仍者一乘入。既是佛智
T2410_.76.0815c06: 分也。全迷途トハ云也。依之今論ニハ
T2410_.76.0815c07: 六趣迷途云也。故二乘&MT06279;
T2410_.76.0815c08: 諸佛慈悲從眞起用攝也。依之次下
T2410_.76.0815c09: 法已應捨自性無故ルハ。廣三乘法
T2410_.76.0815c10: 之云也 難云。應&MT06279;病與藥。施諸法門
T2410_.76.0815c11: 。何必三乘亙乎。諸佛慈悲從眞起用
T2410_.76.0815c12: ルハ。只是諸佛衆生利益スル時應用云也。
T2410_.76.0815c13: 全施三乘乎。義云。法門廢立不同&MT06279;。而
T2410_.76.0815c14: 或六凡四聖。或九權一實。二意有之。
T2410_.76.0815c15: ルニ四聖廢立スルカ。以四聖迷途
T2410_.76.0815c16: トハ名也云云
T2410_.76.0815c17: 問。眞言教意諸法無自性時空佛果
T2410_.76.0815c18: 云乎 師云。勝義菩提心顯宗
T2410_.76.0815c19: 也。眞言實義三摩地之也。又
T2410_.76.0815c20: 云。佛果空不空先徳諍論也。靜慮院者。空
T2410_.76.0815c21: 云意道理可然。而都率不空之義
T2410_.76.0815c22: 也。而彼佛果ルニ。中道名上六通三乘妄法
T2410_.76.0815c23: &MT06279;之不云也。縱佛果空假。只
T2410_.76.0815c24: 是中道空假也。部主中道上者不
T2410_.76.0815c25: 之也云云 能能可
T2410_.76.0815c26: 尋云。眞言教意如何。師云。眞言三諦者常
T2410_.76.0815c27: ニハ異也。空云只是無自性也。一微塵即遍
T2410_.76.0815c28: 法界體。其體不失。諸法無性。無礙ナル
T2410_.76.0815c29: 也。攝萬法無障礙ナル。□無自性
T2410_.76.0816a01: 也。爾本體ルハ非也。假諦者雖無自
T2410_.76.0816a02: 。而攝&MT06279;萬法。一一法體不雜亂故名
T2410_.76.0816a03: 也。而空有平等相並中道也。如此之時
T2410_.76.0816a04: 先徳定如シト此得意給ヒツラメ。仍空空。不
T2410_.76.0816a05: 相違事也。仍指歸云山王院 無相之
T2410_.76.0816a06: 相鏡照性空無形之形。星烈心心云云 前唐
T2410_.76.0816a07: 院云。以眞言不空無凝教云云 是
T2410_.76.0816a08: 不障無。爲無障有 此意也
T2410_.76.0816a09: 問。法花應病與藥法門云乎。若攝
T2410_.76.0816a10: 應病與藥法門云者 法花是諸佛内證法
T2410_.76.0816a11: 門。唯一佛乘妙體也。何問權教對機説。應
T2410_.76.0816a12: 病與藥法云乎。若依之爾者。縱雖内證
T2410_.76.0816a13: 功徳既對迷情之。豈非應病與藥法門
T2410_.76.0816a14: 乎。東寺義云。法花應病與藥法門也。故弘
T2410_.76.0816a15: 法大師意。十住心。前九種住心ヲハ心外拂塵
T2410_.76.0816a16: 云也。第十住心自庫寶藏云云 此
T2410_.76.0816a17: 釋意九種住心如來内證境界。迷
T2410_.76.0816a18: 密四曼法體故名隨他意説也。此花限
T2410_.76.0816a19: 五輪三密法體。豈非應病與藥法門乎。
T2410_.76.0816a20: 之止觀云。門猶是對治道觀門也。全非
T2410_.76.0816a21: ルニ法體乎。一義云。法花如來内證
T2410_.76.0816a22: 功徳云歟。如何。縱雖三密法體。又
T2410_.76.0816a23: 三諦三千妙法。是豈非如來内證功徳
T2410_.76.0816a24: 乎。謂意三諦三觀者。至果位者顯密法體。
T2410_.76.0816a25: 三千者曼荼自體者乎。深可
T2410_.76.0816a26: 問。論文法已應捨。自性無故 爾者此中
T2410_.76.0816a27: 三密法體乎。若攝者。眞言是自受法
T2410_.76.0816a28: 法門ナル。何可應病與藥權法乎。若依
T2410_.76.0816a29: 之爾者。勝義深般若是十縁生句也。十縁起
T2410_.76.0816b01: 生句者。悉地宮行者見三密法體現顯ナルヲ
T2410_.76.0816b02: ルカ執著故爲此執情。陽炎等也。
T2410_.76.0816b03: 若爾者何不三密乎。一義云。可
T2410_.76.0816b04: 之。三意三密是入理方便ナルカ故也。依之大
T2410_.76.0816b05: 日經第七卷云。甚深無相教劣惠所者。不
T2410_.76.0816b06: 彼等。故兼存有相説云云 一義云。不
T2410_.76.0816b07: 之。三密法體本來圓滿具徳故。全。不
T2410_.76.0816b08: 之。但至十縁生句者。悉地成就之時。
T2410_.76.0816b09: 三密顯現之時。行者執著故爲彼執著
T2410_.76.0816b10: 也。全非法體也 因問云。要略念誦法
T2410_.76.0816b11: 供養次第法不同如何 示云。要略念誦
T2410_.76.0816b12: 云。相無相甚深。小智不能故。依無相説相
T2410_.76.0816b13: 後二種人 供養法次第云。無相甚深教。
T2410_.76.0816b14: 芬惠所不堪。爲彼等故。兼存有相説
T2410_.76.0816b15: 云云 師云。龍猛感見ヲハ要略念誦法。善無
T2410_.76.0816b16: 畏感見供養次第法也。然而同梵異譯
T2410_.76.0816b17: 習也
T2410_.76.0816b18: 尋云。眞言三密教有相説可攝歟。如何
T2410_.76.0816b19: 示云。付之種種習有之。所謂四重料簡有
T2410_.76.0816b20: 之。第一義云。龍猛大士最初ニハ陰陽法術等
T2410_.76.0816b21: 弘通時。付道士法有相擇地造壇等有
T2410_.76.0816b22: 之。兼存有相説等云也。次今大日經王等
T2410_.76.0816b23: 。皆是甚深無相教法也。故無相甚深
T2410_.76.0816b24: 也。第二義云。大日經住心品如實知自心
T2410_.76.0816b25: 菩提心者。是勝義皆空法門。故無相甚深法
T2410_.76.0816b26: 説也。次具縁品以去有相擇地造壇者。兼芬
T2410_.76.0816b27: 惠處有相三密法也。故兼存有相説云也
T2410_.76.0816b28: 云云 第三義云。無相法身三密者。曾以
T2410_.76.0816b29: 印摽示之儀相也。故自性本有之直以身□
T2410_.76.0816c01: 也。故無相甚深云也。然而爲芬機者。無
T2410_.76.0816c02: 相甚深法。即是修成顯得方便成故。有兼存
T2410_.76.0816c03: 有相説云也。第四義云。凡祕密宗意者。無相
T2410_.76.0816c04: 甚深之法上有相高習也。所以有相全相
T2410_.76.0816c05: 也。無相全有相也。故相無相甚深説也。仍密
T2410_.76.0816c06: 祕修極之重位ニハ。無印無明一切印一切
T2410_.76.0816c07: 如也。解重藥重病也。凡無相
T2410_.76.0816c08: 甚深教力及處。三密法能益之故。無相
T2410_.76.0816c09: 甚深法眞言有相高云意也。爰以六波
T2410_.76.0816c10: 羅蜜經云。戒定惠三藏力不及處。陀羅尼藏
T2410_.76.0816c11: 能治云云 此等意也。能能可之者也。
T2410_.76.0816c12: 私云。此等義勢者。聖光院僧正對&MT06279;先師和
T2410_.76.0816c13: 之趣也。可祕藏祕藏。穴賢穴
T2410_.76.0816c14: 賢。一義云。甚深無相法者。四重心中第一第
T2410_.76.0816c15: 之勝義皆空菩提心指也。次兼存有相説
T2410_.76.0816c16: 者。第三之大三法羯之四曼菩提心眞言有
T2410_.76.0816c17: 相義指也。故上厭求妄心自性淨心之
T2410_.76.0816c18: 菩提心者。甚深無明之心地觀法也。是則
T2410_.76.0816c19: 金剛界智門也已上
心法
 次第四眞如法性菩提
T2410_.76.0816c20: 心者。兩部不二色法心法合行法門也。故倶
T2410_.76.0816c21: 隨縁倶不反意也。是則寂照一如菩提
T2410_.76.0816c22: 指也已上理智不二
境智冥合也
 師顯密相對有相無相
T2410_.76.0816c23: 不同。理智各別義勢高下沙汰スル
T2410_.76.0816c24: 者。非密教宗之義云云 上密終極
T2410_.76.0816c25: 事相相無相合行印明等在之。一遍不
T2410_.76.0816c26: 之者也。甚深之習事有之。口傳云云
T2410_.76.0816c27: 已上岡崎僧正義也。三昧流習事祕藏云云
T2410_.76.0816c28: 者本ヨリ無生&MT06279;心體自如事。菩提心義云。金
T2410_.76.0816c29: 剛般若二周説法ヨリ。初周唯空一切菩薩。後
T2410_.76.0817a01: 周ニハ亦空一切空菩薩。此中云何 答。此論
T2410_.76.0817a02: 云。心體自如不身。故知一切亦空菩薩自
T2410_.76.0817a03: 身。師云。此釋意法已應捨等文他意
T2410_.76.0817a04: 也。下心體自如者自身云文也
T2410_.76.0817a05: 身心於寂滅○令退失事 疑
T2410_.76.0817a06: 云。此文引金剛頂經五相成身之前無識心
T2410_.76.0817a07: 三摩地也。此三摩地者。直サハ五相成
T2410_.76.0817a08: 。行者一向可實有之思。故爲
T2410_.76.0817a09: 實有之思。先令寂滅寂空。其後
T2410_.76.0817a10: 五相成身。故漸學大乘説文也。
T2410_.76.0817a11: 之五大院以之或通教菩薩教。或別教意
T2410_.76.0817a12: 釋給ヘリ。今何引之可勝義甚深之義乎。
T2410_.76.0817a13: 義云。引經論文事者。只是備用文言許也。
T2410_.76.0817a14: 必不引用其義也。只是引寂滅平等。釋
T2410_.76.0817a15: 勝義無自性許也。必云漸學大乘義
T2410_.76.0817a16: 意也
T2410_.76.0817a17: 問。圓教意妄法即覺法云乎。若妄心即覺
T2410_.76.0817a18: 者。論云。妄心若起知而勿妄。若息時心
T2410_.76.0817a19: 源空寂云云 是妄即覺タリ。若爾者圓教
T2410_.76.0817a20: 者煩惱即菩提ヘリ。如何。一義云。不二門之
T2410_.76.0817a21: 時者妄即覺&MT01302;。而二門之時者妄即覺トハ
T2410_.76.0817a22: 云歟。一義云。不二門之時者不心妄
T2410_.76.0817a23: 之不同。何可趣不起乎。而二門之時
T2410_.76.0817a24: 者即辨眞如差別。故妄心即覺云也。妄若
T2410_.76.0817a25: 息時心源空者。一向不ヨリ妄心。只是生
T2410_.76.0817a26: 佛平等付處云也
T2410_.76.0817a27:   私云。相對妙開會可
T2410_.76.0817a28: 問。論云。萬徳斯具。妙用無 爾者行位
T2410_.76.0817a29: 乎。菩提心義一云。論勝義菩提心中。具有
T2410_.76.0817b01: 源空寂。萬徳斯備。所言萬徳是佛地萬徳。故
T2410_.76.0817b02: 知。此勝義菩提心亦通初心究竟也。今淨菩
T2410_.76.0817b03: 提心五種三昧中。第五佛地三昧名究竟意
T2410_.76.0817b04: 發菩提心。故此淨菩提心亦通初心究竟。故
T2410_.76.0817b05: 知。初住以上乃至佛地。皆具經論二義云云
T2410_.76.0817b06: 問。第二云。菩提心論勝義菩提心文云。當
T2410_.76.0817b07: 一切法空。已悟法本無生。心體自如不
T2410_.76.0817b08: 身心。住於寂滅平等究竟眞實之智。令
T2410_.76.0817b09: 退失○萬徳斯備。妙用無云云 是眞言門
T2410_.76.0817b10: 初心勝義菩提心功用云云
T2410_.76.0817b11:   私云。今文勝義菩提心初心タリ釋。
T2410_.76.0817b12: 但此文ニテモ萬徳具足ナルヘシ初心極果
T2410_.76.0817b13: スト釋給意也師抄
T2410_.76.0817b14: 師云。五大院二釋アリ。一大日經菩提心爲
T2410_.76.0817b15: 初心。此論勝義菩提心約究竟。故心
T2410_.76.0817b16: 源空寂文&MT06279;佛果滿徳斯窮云也。一者妄
T2410_.76.0817b17: 心若超知而勿隨初心ナリ。妙用無窮後心也
T2410_.76.0817b18: 云云
T2410_.76.0817b19: 問。論文所以十方諸佛勝義行願
T2410_.76.0817b20: 云云 爾者亙三種菩提心乎。若不亙云者。
T2410_.76.0817b21: 上總標文云。勝義行願三摩地爲 可
T2410_.76.0817b22: 三種云事。若依之爾者。今論文以勝義
T2410_.76.0817b23: 行願。不三摩地菩提心釋乎
T2410_.76.0817b24: 答。今文三摩地菩提心歟。總標文
T2410_.76.0817b25: 成三種菩提心。總標文故廣亙三門菩提
T2410_.76.0817b26: 戒云也。今文行願勝義畢。欲ント
T2410_.76.0817b27: 三摩地菩提心之時。結前生後ナル
T2410_.76.0817b28: 願勝義也。行願勝義者。自行化他悲智二門
T2410_.76.0817b29: 也。具此悲智二門。引發三摩地菩提心云
T2410_.76.0817c01: 故。且行願勝義
T2410_.76.0817c02: 尋云。所以十方諸佛云云 爾者指自性受用
T2410_.76.0817c03: 歟。將限應化身歟。義云。弘法引此文
T2410_.76.0817c04: 極無自性心。故是花嚴教主自受用身タリ
T2410_.76.0817c05: 問。論文悲先惠爲云云 爾者亙行願勝義
T2410_.76.0817c06: 乎。若亙二種者。菩提心義此文。借別行
T2410_.76.0817c07: 十地行願功用云云 若依之爾者。悲トハ
T2410_.76.0817c08: 行願。惠是勝劣タリ 爰以惠心要文是行
T2410_.76.0817c09: 願勝義云云 答云。先徳異義ナリト。惠心御
T2410_.76.0817c10: 釋叶ヘリ文理。但菩提義者今文爲先云。
T2410_.76.0817c11: 行願面聞タレハ。如此釋
T2410_.76.0817c12: 問。論文纔レハ是心即得初地云云
T2410_.76.0817c13: 爾者今文凡地入初心云歟。又指別教
T2410_.76.0817c14: 地上歟。菩提心義二云。是眞門別十地
T2410_.76.0817c15: 行願功用云云 付之。今文悲智具足
T2410_.76.0817c16: 之方便相應&MT06279;。從凡地初地云事。在之分
T2410_.76.0817c17: 明也。何別教地上云事 答。如云云 但至
T2410_.76.0817c18: 釋者。今悲先惠爲主。即得初地文。并
T2410_.76.0817c19: 次下文准花嚴經云。從初地乃至十地
T2410_.76.0817c20: 引合。故准下文地上云也
T2410_.76.0817c21: 問。論文方便共相應云云 爾者三摩地菩提
T2410_.76.0817c22: 云乎 菩提心義并惠心要文。行願勝
T2410_.76.0817c23: 義云三摩地云云 付之。論上悲先惠爲
T2410_.76.0817c24: 主者。指行願勝義二門。下方便共相廣云ヘル
T2410_.76.0817c25: 三摩地菩提心タリ 依之大日經三句大
T2410_.76.0817c26: ヲハ。菩提爲因勝義。大悲爲根者行願。方便
T2410_.76.0817c27: 究竟。著三摩地對斷スル也。是則三門菩提
T2410_.76.0817c28: 心者。即三身菩提心也。三身菩提心全不
T2410_.76.0817c29: 相離故。今方便共相廣者。即方便爲究竟
T2410_.76.0818a01: 也。如何 答。既是花嚴文也。以之不
T2410_.76.0818a02: 三摩地菩提心。故但限行願勝義二門
T2410_.76.0818a03: 也。但至難者。方便者只是修行甚深般若
T2410_.76.0818a04: 之時。用心方便云也。即是前方便云意也。
T2410_.76.0818a05: 菩提心義第二云。是眞言門借十地
T2410_.76.0818a06: 行願功用云云 惠心菩提心論要文。花嚴無
T2410_.76.0818a07: 量壽眞經等文。下注云。已上論所引經應
T2410_.76.0818a08: 行願勝義證云云
T2410_.76.0818a09: 問。論云。如來無量身無礙智現前云云 爾者
T2410_.76.0818a10: 其體何物乎。義釋云。一道者即礙一切無礙
T2410_.76.0818a11: 。具出生死直至道場道也。而其一者。此
T2410_.76.0818a12: 是如聲聞道獨一法界故云一也
T2410_.76.0818a13: 問。論云。佛心者大慈悲是云云 爾者凡聖ニハ
T2410_.76.0818a14: 耶。菩薩提心義云。是借圓教凡夫最
T2410_.76.0818a15: 初發心行願功用云云 付之披無量壽
T2410_.76.0818a16: 經説。正是佛果タリ 何云最初發心
T2410_.76.0818a17: 答。本經難。但至解釋者。引合今文并
T2410_.76.0818a18: 賣經南無純陀等故。位𣵀槃經文最
T2410_.76.0818a19: 初發心云歟。只是大慈悲言可凡聖
T2410_.76.0818a20:
T2410_.76.0818a21: 尋云。賣經文何位乎。天台釋或云初住。或
T2410_.76.0818a22: 住前。云何 義云。如天台云云
T2410_.76.0818a23: 問。引賣經何文行願菩提乎。論云。南
T2410_.76.0818a24: 無純陀身人身ナリト。心同佛心云云 付之。
T2410_.76.0818a25: 行願義不聞乎。如何 答。經云。頂禮佛
T2410_.76.0818a26: 。而白佛言。唯願世尊。爲比丘僧我等
T2410_.76.0818a27: 最後供養。爲無量衆生云云 既云
T2410_.76.0818a28: 衆生故證行願云云
T2410_.76.0818a29: 問。論文憐愍世間大醫王等云云 爾者行願
T2410_.76.0818b01: 勝義中何乎。菩提心義二云。是借圓教初住
T2410_.76.0818b02: 行願功用云云 付之。今論既云。身及智
T2410_.76.0818b03: 惠倶寂靜云ヨリ 上下二句行願勝義タリ 何一
T2410_.76.0818b04: 向行願釋乎 答。上賣經并無量壽觀文
T2410_.76.0818b05: 行願勝義ルカ故。今文憐愍世間大醫王
T2410_.76.0818b06: 等云。以之爲本。次下身及智惠倶寂靜云ヘリ
T2410_.76.0818b07: 其倶徳タル故且行願見歟
T2410_.76.0818b08: 問。無我法中有眞我云云 爾者眞我者。其體
T2410_.76.0818b09: 何物乎。明曠梵網疏云。初云我今等者。常
T2410_.76.0818b10: 樂我淨四徳義也云云 注云。無我法中有
T2410_.76.0818b11: 。謂報身如來智號。倶圓四徳究竟名淨滿
T2410_.76.0818b12: 云云 師云。我者身見之外道。神我者。佛法眞
T2410_.76.0818b13: 如法性諸法出生スルヲ意神我云也。以
T2410_.76.0818b14: 實義之時者。分引智性自受用智品也。
T2410_.76.0818b15: 此智本者即自他分別性也。是自他分別
T2410_.76.0818b16: ヨリ萬法也。無自他分別。不諸法
T2410_.76.0818b17: 也。故一切有心者思慮分別スルハ。即自受
T2410_.76.0818b18: 智品我一分也。眞言吾我不可得
T2410_.76.0818b19: 大日如來大我也。是自受用分別智
T2410_.76.0818b20: 至極大日故云大我也。依之大經ニハ
T2410_.76.0818b21: 樂我淨四徳ニハ。我我者覺ナリ云云 師云。智
T2410_.76.0818b22: 證大師云。法花五千退座聲聞者。顯本有大
T2410_.76.0818b23: 云云 大聖文殊之吾我不可得之ma@m字事。
T2410_.76.0818b24: 深可
T2410_.76.0818b25: 問。發心畢竟二別分。如是二心シトス
T2410_.76.0818b26: 自未&MT01302;得度。是故我禮初發心
T2410_.76.0818b27: 云云 疏云。若人自未得度。而得度人則度應
T2410_.76.0818b28: 爾。若人自度能度。釋易初發心住云云
T2410_.76.0818b29: 尋云。二文何相違乎。師云。此賣經文山門
T2410_.76.0818c01: 顯宗沙汰云也。東寺義云。自行圓滿スル
T2410_.76.0818c02: 只初地一位也。二地已去但化他行也。仍
T2410_.76.0818c03: 自行化他一向前後也云云
T2410_.76.0818c04: 問。論云。如大毘盧遮那經云。菩薩爲因。大
T2410_.76.0818c05: 方便究竟意。如何 付之一論大
T2410_.76.0818c06: 。以三句大宗即對三種菩提心。故引
T2410_.76.0818c07: 尤可總標文段。何今置勝義文終乎。一
T2410_.76.0818c08: 義引此文者。只是行願勝義證據也。只
T2410_.76.0818c09: 方便爲究竟者。行スル大悲方便之時用心ナルカ
T2410_.76.0818c10: 故。今置此文段也。一義云。菩提心
T2410_.76.0818c11: 因者勝義。大悲爲根者行願也。而方便爲
T2410_.76.0818c12: 究竟者。亦勝義行願二種故引之證也。必
T2410_.76.0818c13: 三句スルニ三門已上二義
宜也
 一義云。三
T2410_.76.0818c14: 門菩提心者。如次三句大宗也。又是三身菩
T2410_.76.0818c15: 薩也。勝義報身。大悲應身。方便究竟法身
T2410_.76.0818c16: 也。而報身上冥下契二義有。上契行願
T2410_.76.0818c17: 應身。後三摩地法身。故今勝義下引
T2410_.76.0818c18: 句大宗證也此義
可也
 一義云。此文不
T2410_.76.0818c19: 料簡。今勝義菩提心三句大宗
T2410_.76.0818c20: 結成也。以勝義行願二種三摩
T2410_.76.0818c21: 菩提心之也。此義可然也
T2410_.76.0818c22:   已上勝義菩提心畢
T2410_.76.0818c23: 溪嵐拾葉集     天台沙門光宗&T047368;
T2410_.76.0818c24: 本云
T2410_.76.0818c25:   曆應二年巳卯五月九日。於江州靈山寺密
T2410_.76.0818c26: 嚴庵。爲弘通師抄&T047368;之。可枝葉
T2410_.76.0818c27: &T047368;大綱
T2410_.76.0818c28:
T2410_.76.0818c29:
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