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溪嵐拾葉集 (No. 2410_ 光宗撰 ) in Vol. 76

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T2410_.76.0811a01: 三摩耶者。平等本誓除障加護義也文　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。諸佛者上ノ心王ナリ。菩薩ハ者上ノ心
T2410_.76.0811a04: 數ナリ。昔者在因地指未發心位。勝義者大
T2410_.76.0811a05: 智ナリ。行願ハ大悲ナリ。三摩地ハ大定ナリ。以此三種
T2410_.76.0811a06: 爲戒者。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爲戒。謂勝義
T2410_.76.0811a08: 者空義。即a字義。行願則誓願義。則sa字
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文　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: 山爲弘通&T047368;之了
T2410_.76.0811a16:   天台沙門光宗&T047368;之
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。勝義無自性觀ニ有幾淺深乎　答。付論
T2410_.76.0811a23: 文大ニ分別者。有二種不同。所謂相説ト旨陳ト
T2410_.76.0811a24: 是也。始自謂凡夫執著ト。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: 性ト。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。所謂相説旨陳ノ不同意如何　答。相説
T2410_.76.0811b01: 者。凡夫執著名聞利養資生ノ具ト云テ。見凡夫
T2410_.76.0811b02: 迷執ヲ厭之名相説也。次旨陳者。□□法ヲ
T2410_.76.0811b03: 皆無自性。故於無自性ノ法不可生執□□
T2410_.76.0811b04: 云ル。是名旨陳也。是則以人空ヲ觀&MT06279;名相。以
T2410_.76.0811b05: 空觀名旨陳也云云
T2410_.76.0811b06: 尋云。付テ相説旨陳ノ二段ニ有幾ノ文段乎
T2410_.76.0811b07: 答。於相説ノ段或四段之不同有之。所以五
T2410_.76.0811b08: 段者。一ニハ凡夫。二ハ外道。三二乘。四六度菩薩。
T2410_.76.0811b09: 五十地菩薩也。是菩提心義ノ第三卷ノ意也。或
T2410_.76.0811b10: 有四段不同。菩提心義第一卷ニ云。且依彼
T2410_.76.0811b11: 論。厭棄凡夫外道二乘十地菩薩教劣云云
T2410_.76.0811b12: 此釋不擧六度菩薩也。次旨陳段有二段。
T2410_.76.0811b13: 一迷途無自性。二諸佛無自性也。合ノ前ノ人
T2410_.76.0811b14: 法二空ヲ。六段或七段不同有之也云云
T2410_.76.0811b15: 問。生法二空ノ相ハ如何釋之文　進云。空ルヲ衆
T2410_.76.0811b16: 生ノ妄想ヲ名生空ト。觀諸法ノ説法ノ無自性名
T2410_.76.0811b17: 法空云云取意　付之經論常途ノ説ハ。空ルハ五陰
T2410_.76.0811b18: 和合身名人空ト。空五陰ノ實法名法空ト也。
T2410_.76.0811b19: 今何空衆生ノ妄想名人空。諸法説法ノ無自
T2410_.76.0811b20: 性名法空ト文　答。菩提心義第三云。衆生妄
T2410_.76.0811b21: 想ハ即五陰ノ中想陰ナリ。想陰已空レハ四陰亦空。諸
T2410_.76.0811b22: 法説法亦五陰ノ攝ナリ。於識ノ中ニ六塵説法具ニ
T2410_.76.0811b23: 如常釋云云
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○捨無自性故文
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。正立教門ヲ見タリ　付之。教門
T2410_.76.0811b28: 者。説無自性ノ義ヲ。觀門者。行者正觀無自性
T2410_.76.0811b29: 理ヲ也。若爾者。説無自性ノ義ヲ之外。別ニ不可
T2410_.76.0811c01: 立教門ヲ。爾者如何　答。今論ハ一向明觀門
T2410_.76.0811c02: 故。行者正明觀無自性ノ理ヲ之相也。故此外
T2410_.76.0811c03: 別ニ不可有教門。但至善提心義釋者。彼
T2410_.76.0811c04: 引楞伽經文ヲ別&MT06279;立教門ヲ也。仍今論文ニ有
T2410_.76.0811c05: 之云ニハ非ル也
T2410_.76.0811c06: 問。勝義無自性觀ハ亙ル圓密ノ佛果乎　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: 通二教意ニ&MT06279;。不可亙圓密佛果聞タリ。若依之
T2410_.76.0811c09: 不通云者。諸佛慈悲從レ眞起用○萬徳斯ニ
T2410_.76.0811c10: 具ン。妙用無窮文　可知今論述密教故。可
T2410_.76.0811c11: 通密教佛果ニモ云事　答。誠此事不審ナリ。然
T2410_.76.0811c12: 而如一邊難。於勝義菩提有旨陳相説ノ二
T2410_.76.0811c13: 段。相説者。前三教ノ分齊也。旨陳ハ明諸法自
T2410_.76.0811c14: 性ノ旨ヲ。是則大日經十緣生空ノ中ノ。即空即心ノ
T2410_.76.0811c15: 不思義ノ三幻也。而五大院以之對斷四教
T2410_.76.0811c16: 之時。不思儀ノ幻ハ圓教ト見給ヘリ。天台釋ニモ幻炎
T2410_.76.0811c17: 之名通於偏圓云云　故不可限藏通。亙ト圓
T2410_.76.0811c18: 密ニ可云也　難云。三摩地菩提心者。密教
T2410_.76.0811c19: 正意故。於諸教中闕而不書文勝義菩提心
T2410_.76.0811c20: 者。捨劣得勝&MT06279;非菩提ニ故。非密教菩提心ニ
T2410_.76.0811c21: 也。爾者擧無自性ノ觀法ヲ事ハ。常途ノ顯教分齊
T2410_.76.0811c22: 也。若亙圓密者。眞言ノ内證ノ觀法モ皆無自性ト
T2410_.76.0811c23: 可云歟。如何　答。三種菩提心ハ倶ニ密教ノ菩
T2410_.76.0811c24: 提心也。而前二種ハ共スル顯教ニ方有之。第三ハ
T2410_.76.0811c25: 顯教ニ分絶タリ。故行願菩提心者。此教ノ大悲利
T2410_.76.0811c26: 生也。勝義菩提心者。眞言意モ色心實相遍法
T2410_.76.0811c27: 界故。離凡夫執著ノ情ヲ意有之。約此義者
T2410_.76.0811c28: 無自性ト云也。但於無自性可有顯密不同。
T2410_.76.0811c29: 然ト云テ一向限顯教不可云也。師云。權教無
T2410_.76.0812a01: 自性云者。如幻等也。眞言天台ノ意者。以萬
T2410_.76.0812a02: 法攝一法ニ無障礙。融通セル事ハ無定相故也。
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。初是人空ノ觀。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。法空ノ觀觀衆生妄想諸佛ノ説法。此中
T2410_.76.0812a08: 凡夫是屬愛衆生。樂人天果文　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: 五教不同云云(裏)　菩提心義二云。問。三種
T2410_.76.0812a11: 菩提心於此五種地位中。幾地位人而發之
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。准有淺深之異。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。於諸
T2410_.76.0812a16: 教中闕而不書云云
T2410_.76.0812a17: 問。勝義菩提心ノ相説段ハ厭患法也ト可云乎
T2410_.76.0812a18: 答。文相厭患法ト見タリ　付之厭患&MT06279;生死捨劣得
T2410_.76.0812a19: 勝ルハ。權教權門ノ意也。眞言行者。豈不用權教
T2410_.76.0812a20: 權門乎　答。勝義菩提心ハ本説歸ル甚深無
T2410_.76.0812a21: 想理ノ之旨ニ。故ニ是又共スル顯教ヲ意也。三摩地
T2410_.76.0812a22: 菩提心ハ一向ニ眞實ノ功徳ニ本付也。而以三摩
T2410_.76.0812a23: 地菩提心ヲ爲本意ト。其上ニ述厭患執著生死
T2410_.76.0812a24: 之相ヲ。故只是止觀簡非顯是ノ意也
T2410_.76.0812a25: 問。於無自性觀有顯密不同乎　答。天台
T2410_.76.0812a26: 眞言ノ無自性者。於法接諸法ヲ時。即法界ノ全
T2410_.76.0812a27: 體ニテ融通無礙ナル事ハ無定性故也。故以之名無
T2410_.76.0812a28: 自性ト也。權意幻炎等ノ名無自性也
T2410_.76.0812a29: 問。厭患スル外道二乘等ヲ事ハ。實ニ棄捨其法歟。
T2410_.76.0812b01: 將如何　菩提心義云。但除其執。不除其
T2410_.76.0812b02: 法文　教時者。意同之也云云　付之。眞言ノ意
T2410_.76.0812b03: 不除其執情ヲ。不可捨其法ヲ。何今除其執
T2410_.76.0812b04: 耶。如何　答。權教意ハ除執情。又除其法ヲ云
T2410_.76.0812b05: 也。而實大意ハ和須密多婬而梵行云テ。婬頓ノ
T2410_.76.0812b06: 體即離欲三昧ニテ。全執情ヲモ法體ヲモ不可除之
T2410_.76.0812b07: 也。但至但除其執文者。其情ノ執ハ即法界ト不
T2410_.76.0812b08: 知之處ヲ今初テ知之。故除昔ノ不知之情ヲ云
T2410_.76.0812b09: 也。一義云。今文ハ法花實大乘ノ意ニテ釋也。亦非
T2410_.76.0812b10: 眞言ノ意歟。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厭
T2410_.76.0812b12: 棄。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。不除其法ヲ文
T2410_.76.0812b15: 問。眞言行者空スト佛果ヲ可云乎。若空云者。相
T2410_.76.0812b16: 説段ノ中擧諸乘ヲ。旨陳段下諸佛ノ慈悲從眞
T2410_.76.0812b17: 用ノ遍ヲ無自性ト觀スレ&MT01302;。未云空トハ佛果ノ當體ヲ乎。
T2410_.76.0812b18: 若依之爾者。觀一切法無自性云云　一切ノ
T2410_.76.0812b19: 言ハ其豈除佛果乎　答。相説段意ハ凡夫執
T2410_.76.0812b20: 著煩惱戲論ヨリ。有ル佛果ノ眞實ノ功徳八相成
T2410_.76.0812b21: 道ノ執スル故ニ。空スト其執情ヲ云也。旨陳段ノ下ニハ諸
T2410_.76.0812b22: 法無自性ト觀&MT06279;。差ル佛果ノ功徳處ヲ空スト云。故必モ
T2410_.76.0812b23: 不空佛果ノ當體也。師云。今ノ不空ハ空スルカ其執
T2410_.76.0812b24: 著ヲ故。異常ノ空不空ノ沙汰ニ也。菩提心義第
T2410_.76.0812b25: 一云。問。此中ノ不可得空ヲハ爲撥無空一　爲本
T2410_.76.0812b26: 體空二　爲佛性空三　爲實法空四　爲析法
T2410_.76.0812b27: 空五　爲體法空六　爲遍計空七　爲勝義
T2410_.76.0812b28: 空八　爲圓融空九　爲一心空十　答。無因
T2410_.76.0812b29: 外道撥無。諸法ヲ謂空ト。是名斷見外道二　若
T2410_.76.0812c01: 佛法中方廣ノ道人讀テ大乘不生不滅等ノ文。
T2410_.76.0812c02: 謂ヘリ諸法空。名惡趣空三　内法ノ外道。若分別
T2410_.76.0812c03: 計スル一切法名テ爲佛性。是ハ小乘ノ過分空也四　
T2410_.76.0812c04: 若成實論ニハ破毘曇ノ五陰實法空名小乘ノ法
T2410_.76.0812c05: 空ト五　若部小乘觀析ルヲ實法ヲ以爲實空ト。
T2410_.76.0812c06: 名析法空ト六　若諸部大乘觀法體即空。名
T2410_.76.0812c07: 體法空ト七　若法相宗於三性ノ上ニ立ツ三無
T2410_.76.0812c08: 性ヲ。唯空ノ遍計所執ノ不ルヲ空依圓二性ヲ名遍
T2410_.76.0812c09: 計空八　若三論宗門幻ルヲ眞ノ實義。有爲無爲ノ
T2410_.76.0812c10: 所歸名ク勝義空九　若花嚴宗一切諸法得
T2410_.76.0812c11: 一無性爲圓虚空。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: 眞言ノ披世者不可得空ト云ハ非前ノ九種ニ。唯同
T2410_.76.0812c15: 天台ニ文
T2410_.76.0812c16:   師云。第十空ヲ雖同天台。是ハ同スル唯理祕
T2410_.76.0812c17: 密ノ邊ヲ也。然而天台ノ空ノ上ニ立ツ不可得空ヲ。
T2410_.76.0812c18: 事理倶ニ密ノ邊ハ不同云也
T2410_.76.0812c19:   已上勝義段
T2410_.76.0812c20: 文云。眞言行人誠可厭患。誠可棄捨文　疑
T2410_.76.0812c21: 云。二重不同云何。師ノ云。論ノ上ノ文云。凡夫執
T2410_.76.0812c22: 著名聞利養資生之具。務ルニ以安身。姿三毒
T2410_.76.0812c23: 五欲云云　名聞ハ起心品。故ニハ可厭患ス。利養ハ
T2410_.76.0812c24: 約財寶ヲ。故云可棄捨也
T2410_.76.0812c25: 問。得仙宮住壽事ハ爲藥力ト。ハタ依業力ニ
T2410_.76.0812c26: 歟。若業力者。論云。或助以藥物得仙宮住
T2410_.76.0812c27: 壽。或復生天以爲究竟。眞言行人應觀彼
T2410_.76.0812c28: 等。業力若盡&MT01302;未離三界文　若依之爾者。次
T2410_.76.0812c29: 下明觀門下。業力若盡未離三界文　是ハ
T2410_.76.0813a01: 依ルト業力ニ聞タリ　答。得天仙報ヲ事ハ業力也。
T2410_.76.0813a02: 此業力之上以藥助ルカ故。助以業力ト云也。仍
T2410_.76.0813a03: 無相違也
T2410_.76.0813a04: 問。二乘知何法ヲ。深ク生スル厭離ヲ乎。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: 勤修本法ヲ。剋説其果。趣本教以爲究竟文
T2410_.76.0813a07: 付之。今論ノ意ハ二乘ハ得テ生空ヲ不得法空云
T2410_.76.0813a08: 也。若爾者不可五陰畢竟磨滅ス乎　答。畢
T2410_.76.0813a09: 竟磨滅者。必モ不可空ス五陰實法。只空五陰
T2410_.76.0813a10: 和合體。故畢竟磨滅ト云也
T2410_.76.0813a11: 問。今論意許二乘ハ灰身滅智スト歟　論云。以
T2410_.76.0813a12: 灰身滅智趣其𣵀槃云云　付之。灰身滅ハ小
T2410_.76.0813a13: 乘談也。圓密ノ意何灰身滅智ト云乎。依之楞
T2410_.76.0813a14: 伽經中ニ明界外迴心。今論ノ次下ノ文ニ明迴心
T2410_.76.0813a15: 向大旨ニ乎。一義云。難勢誠ニ可然。但至テハ論
T2410_.76.0813a16: 文ニ捨分段身ヲ得ルカ變易身故。且ク約&MT06279;分段
T2410_.76.0813a17: 身ニ灰身滅智ト云歟。一義云。今論ノ文相説段
T2410_.76.0813a18: 者。課各各ノ情謂ニ行之。故今ノ文ニ擧ナ二乘ノ
T2410_.76.0813a19: 灰身滅智方ヲ也。次下ニ如大虚空。湛然常寂
T2410_.76.0813a20: 以下ハ明厭患ノ旨ヲ也。仍テ今ノ進ノ文不可然歟｣
T2410_.76.0813a21: 問。今論意明ス定性ノ二乘成佛ノ義乎　答。論
T2410_.76.0813a22: 文ニ明之見タリ　付之衆生根性ニ總&MT06279;有五性。法
T2410_.76.0813a23: 爾ト&MT06279;成就ス上品ノ無漏種子。是ヲ名菩提。成就
T2410_.76.0813a24: 下品無漏ノ種子。是名定性ト。而不定性ノ者。一
T2410_.76.0813a25: 身ニ具スル三業種子故云成佛。無性種性者。畢
T2410_.76.0813a26: 竟&MT06279;不出離。故名無性有性也。故瑜伽深密
T2410_.76.0813a27: 等ノ説ハ。皆定性ノ二乘ハ不成佛定タリ　今何相違
T2410_.76.0813a28: 乎　答。教ニ有權實故ニ。瑜伽深密等ハ權教ナルカ
T2410_.76.0813a29: 故ニ明ス五種各別ノ旨ヲ。圓密ノ實教故不許五
T2410_.76.0813b01: 性。法花ノ十方佛土中。唯有一乘法ノ文。智論ノ
T2410_.76.0813b02: 羅漢ハ出三界具足佛道ノ文。𣵀槃經ノ凡有
T2410_.76.0813b03: 心者悉皆當得阿耨菩提ヲ説。全今論ノ意ニ
T2410_.76.0813b04: 同スル歟。若爾者權教ハ方便ノ説ナレハ強テ不可會之
T2410_.76.0813b05: 也。而今ノ論ニハ雖有定性。不定性ノ名言異ナル。法
T2410_.76.0813b06: 相定性不定性歟。今論ハ談&MT06279;本來佛性理ヲ。然
T2410_.76.0813b07: 而倶ニ立定不定性ノ名ヲ。法宗ニハ本性住種姓ト
T2410_.76.0813b08: 云。故其義遙ニ異也。其故ハ今論意ハ宿生ニ傍三
T2410_.76.0813b09: 乘教ヲ名無性有情ト。三乘隨一ニ縁結スルヲ名決
T2410_.76.0813b10: 定ノ菩薩ト。生ニ結縁三乘ニ。故隨縁可レハ學其佛
T2410_.76.0813b11: 法ヲ名不定性ト也。以之即名客性。他宗ニハ以
T2410_.76.0813b12: 之名本性ト也　難云。法花唯有一乘ノ法ノ文ハ
T2410_.76.0813b13: 約不定性ヲ説之歟。依之他宗會唯有一乘ノ
T2410_.76.0813b14: 文ヲ云。密意説云ク唯有一乘。非於一切有情
T2410_.76.0813b15: 界中無有種種有情性等文　天親ノ攝論ニ云。
T2410_.76.0813b16: 由テ不定種性ニ。諸佛説一乘ヲ。瑜伽論ニハ一向
T2410_.76.0813b17: 趣寂聲聞畢竟不能趣&T069222;大乘文　莊嚴論云。
T2410_.76.0813b18: 餘人ノ善根ハ𣵀槃時盡。菩薩善根ハ不爾文　此
T2410_.76.0813b19: 等ノ諸論ヲ以テ皆權教ノ意トハ不云乎　答。權實二
T2410_.76.0813b20: 教各別也。今論ノ意ハ三摩地ノ菩提心ノ下ニ明祕
T2410_.76.0813b21: 密佛意ノ理ヲ。故勝義菩提心ノ下ニ明ス&T069222;皆成佛
T2410_.76.0813b22: 道ノ道理ヲ置也。而ルニ立ル&T069222;ハ定不定性ノ名ヲ附權
T2410_.76.0813b23: 教。雖立之終ニハ皆成佛道ト云カ故。是約實教
T2410_.76.0813b24: 意ニ也
T2410_.76.0813b25: 問。今論ノ意不定性人ハ於界外迴心歟　答。
T2410_.76.0813b26: 可通界内外。若界内外ニ若通界内外云
T2410_.76.0813b27: 者。若不定性者。不論劫限。遇縁便迴心向
T2410_.76.0813b28: 大文　是ハ生界外之後不待劫限發心聞タリ
T2410_.76.0813b29: 若依之爾者。不定性人於界内迴心ス。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文　答。不定性迴心通
T2410_.76.0813c03: 界外云事。如來滅後不定性二乘ハ無如來教
T2410_.76.0813c04: 力故。界内迴心甚難シ。故界外シテ可迴心也。
T2410_.76.0813c05: 仍無相違也
T2410_.76.0813c06: 問。二乘聖者越テ三界ニ之後爲入化城。ハタ
T2410_.76.0813c07: 如何。論云。若不定性者。無論劫限。遇縁便
T2410_.76.0813c08: 迴心向大。從化城越テ爲以越三界云云　付
T2410_.76.0813c09: 之。二乘ハ過テ三百由旬ヲ入化城。以之名越
T2410_.76.0813c10: 三界。何ソ今從化城越テ超三界云乎。一義云。
T2410_.76.0813c11: 住スル無餘ニ之時ハ心智不生。而ニ漸ク從無餘
T2410_.76.0813c12: 界出テ。顯スル心智生ノ迴心スト之時。簡ハル限ニ超三
T2410_.76.0813c13: 界ヲ思&T069222;ヲ故也。一義云。先入化城畢テ。其後從
T2410_.76.0813c14: 化城起テ。趣カ故ニ變易ノ宿所ニ。故其中間ニ&MT06279;我既
T2410_.76.0813c15: 超三界ヲ。今又至ント寶所思也
T2410_.76.0813c16: 問。今論立十信以前立ル次位歟。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;得成佛云云　付之。十信以前ニ無次
T2410_.76.0813c19: 位云事ハ。常途ノ施設也。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: 一義竪入時ハ以發心爲主。以妙覺名下
T2410_.76.0813c22: 位也林法印
義也
T2410_.76.0813c23: 問。論中從初十信下遍歴諸位等云云　是即
T2410_.76.0813c24: 別圓二教中何乎。若別教十信者。伏&MT01302;三界ノ
T2410_.76.0813c25: 見思ヲ定タリ　而今以二乘無餘界迴心ヲ名クト十
T2410_.76.0813c26: 信見タリ　可知別教非十信事。若依之爾者。
T2410_.76.0813c27: 圓教ノ十信何經三無數劫乎　答。既云經
T2410_.76.0813c28: 三無數劫ヲ。故別教ノ十信也。但至難者。二乘
T2410_.76.0813c29: 未斷界外ノ塵沙無明ヲ。故十信ノ位ニモ猶不伏
T2410_.76.0814a01: 塵沙ヲ之義有之。故以假觀通&MT06279;經十信ノ位。
T2410_.76.0814a02: 可伏斷塵沙歟南林
房義		　難云。今論文ハ二乘於
T2410_.76.0814a03: 界外發大心事ヲ釋カ故。是可圓密ノ所談ナル。次
T2410_.76.0814a04: 雖別教意ト。以テ二乘斷惑ノ位ヲ不可云伏惑
T2410_.76.0814a05: 位トハ乎
T2410_.76.0814a06: 問。論文ニ又有衆生發大乘心文　爾者大乘
T2410_.76.0814a07: 中何教菩薩乎。若小乘菩薩者。雖云發大乘
T2410_.76.0814a08: 心ト小乘トハ不可云乎。依之弘法引此文。他
T2410_.76.0814a09: 縁大乘文　可云法相大乘菩薩云事。若依之
T2410_.76.0814a10: 爾者。上擧聲聞縁覺畢。次列菩薩ヲ。文相起
T2410_.76.0814a11: 盡ハ文明也。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: 修六度萬行云云　既云六度菩薩ト。三藏菩
T2410_.76.0814a14: 薩聞タリ　答。先徳異義不同也。五大院意ハ此論
T2410_.76.0814a15: 勝義段ヲ分七重ニ。二乘文段攝三藏二乘ニ。菩
T2410_.76.0814a16: 薩文段ニハ攝三藏菩薩。亦超十地菩薩境界ノ
T2410_.76.0814a17: 文ヲハ攝通別菩薩。旨陳文ハ圓教ト云ヘリ。若依此
T2410_.76.0814a18: 義者。論文ノ發大乘心ト立ルハ對二乘。以三藏
T2410_.76.0814a19: 菩薩名大乘也。弘法釋ハ五大院所破也。一
T2410_.76.0814a20: 義云。五大院釋ハ兩所不同也。第一卷ニハ且依
T2410_.76.0814a21: 彼論。凡夫外道二乘十地ノ菩薩厭棄劣教文
T2410_.76.0814a22: 若依此釋者。今十地菩薩者。指ス又有衆生
T2410_.76.0814a23: 發大乘心ノ文ヲ歟。然者通教ノ十地ト可得心
T2410_.76.0814a24: 也。次第三卷ハ三藏六度菩薩釋ナリ。仍兩處釋
T2410_.76.0814a25: 各依一義。論文難定。故ニ設二釋歟。戒序云
T2410_.76.0814a26: 弘法　他縁大乘覺心不生ノ之二門身命。而行
T2410_.76.0814a27: 布施許妻子。與他人經三阿僧祇行ス六
T2410_.76.0814a28: 度萬行。劫不高廣。難盡弱心。易退難進
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　無餘衆生ノ外一切衆生者何物乎。義云。
T2410_.76.0814b03: 無餘衆生者。總&MT06279;指九界。下一切衆生者。別&MT06279;
T2410_.76.0814b04: 指一趣ノ中ノ一一ノ衆生ヲ也。一義云。無餘衆
T2410_.76.0814b05: 生界ハ所化ノ衆生也。下一切衆生者。金剛薩埵
T2410_.76.0814b06: 也云云
T2410_.76.0814b07: 尋云。瑜伽勝上法文　何ナル指法ヲ乎。義云。指
T2410_.76.0814b08: 三摩地菩提心歟。今勝義ノ菩提心者。以無
T2410_.76.0814b09: 自性故捨劣得勝&MT06279;。得勝義ノ菩提。發利益スル
T2410_.76.0814b10: 無餘有情ヲ之心。得行願菩提心。其上ニ修ト三
T2410_.76.0814b11: 摩地菩提心ヲ。即身成佛スル故超十地菩薩也。
T2410_.76.0814b12: 即是一時ニ得三種ノ菩提心之相釋ル也
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。菩提心義ニ作二釋。究竟佛地ヲ名
T2410_.76.0814b15: 佛地ト。初義菩提心義ノ第一ニ。問。其佛位者何
T2410_.76.0814b16: 佛位乎。答。如難持誦ハ者思惟而モ住ス佛室。
T2410_.76.0814b17: 以此行者住佛室ニ名佛位也云云　取意　是ヲ
T2410_.76.0814b18: 佛室ヲ名佛意也。次佛位者。究竟佛位ハ論ノ次
T2410_.76.0814b19: 下之從凡入佛位者。即是ノ三摩地ノ者ナリ。能
T2410_.76.0814b20: 達&MT06279;諸佛自性。悟&MT06279;諸佛法身。證法界體性智。
T2410_.76.0814b21: 成毘盧舍那佛ノ自性身受用身變化身等縁
T2410_.76.0814b22: 身文　依此文也
T2410_.76.0814b23: 尋云。何ヲ以テ佛室ヲ名佛位ト乎。義云。菩提心
T2410_.76.0814b24: 義ニハ即成毘盧舍那身也。而在テ二明王ノ中
T2410_.76.0814b25: 間ニ名住佛室云云　所云二明王者。中台ノ八
T2410_.76.0814b26: 葉ノ外ニ在二明。即不動降三世也。是二明王ノ
T2410_.76.0814b27: 中間ニ行者座&MT06279;。修行法故以之名佛室ト也
T2410_.76.0814b28: 尋云。何以之名佛室乎。義云。不動者智火
T2410_.76.0814b29: 鉢。降三世ハ風輪ノ體也。座&MT06279;此風火ノ中間ニ住&MT06279;。
T2410_.76.0814c01: 入我我入ノ觀ヲ念誦スル外ニ全無成佛ノ義。故以
T2410_.76.0814c02: 之名クト佛室ト云釋也。是レハ事ニ即身成佛ナル貌也｣
T2410_.76.0814c03:   私云。不動者。aノ字體是台理也。降三世
T2410_.76.0814c04: 者。h@u@m字體即是金ノ智也。此理智中間ニ座ル
T2410_.76.0814c05: 行者。即是妙成就ノ尊體也。以之即身成佛
T2410_.76.0814c06: 也ト名ル也ト云云　私云。火體ハa字ノ用也。風體ハ
T2410_.76.0814c07: va@mノ字ノ用也。經云。大慈悲爲室云云　佛心
T2410_.76.0814c08: 者大慈云云　以理智不二ヲ爲慈悲體ト也。
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: 從凡入佛位云云　私云。凡一住入妙覺事。
T2410_.76.0814c12: 於顯宗雖難計。眞言教ノ意ハ施非難義。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。五相成身觀ヲ云ト&MT06279;妙覺成就ノ眞
T2410_.76.0814c15: 言ト釋。所云妙覺ト者。五相成身ノ第五ノ普賢滿
T2410_.76.0814c16: 月事也。是則名佛身圓滿文ヲ借顯宗。義ハ眞
T2410_.76.0814c17: 言ノ心也。所謂始覺ノ智本極ルヲ名等覺。此智ノ
T2410_.76.0814c18: 寂スル處ヲ名妙覺ト也。所以顯宗ノ所談ニ境智冥
T2410_.76.0814c19: 合ト云ヘルハ。以本有妙智ヲ爲自受用智本ト。以無
T2410_.76.0814c20: 始無終ノ妙境ヲ名妙覺也。是以顯宗ニハ無始ノ
T2410_.76.0814c21: 色心云。密宗ニハ色心實相ト云是也。於是事相
T2410_.76.0814c22: 灌頂有之。更可習之
T2410_.76.0814c23: 問。論文亦超十地菩薩境界云云　爾者何教ノ
T2410_.76.0814c24: 十地乎　答。菩提心義云通別十地文　此釋
T2410_.76.0814c25: 意ハ眞言行者。頓超權教十地入佛位。於佛
T2410_.76.0814c26: 位修行スルニ有漸頓機。故分別スル&T069222;初心後心ヲ云
T2410_.76.0814c27: 也若爾者今ノ超十地者。權教ト云也
T2410_.76.0814c28: 問。眞言教意直ニ入中臺機ニ有超入ノ義乎。
T2410_.76.0814c29: 若有之者。眞言ノ心談ス本來成覺旨ヲ。不許ニ
T2410_.76.0815a01: 始覺修成旨ヲ。何必可有直入超入義乎。若
T2410_.76.0815a02: 依之爾者。從凡入佛位者。亦超十地菩薩
T2410_.76.0815a03: 境界云云　是可有超入義聞タリ　答。眞言意ハ
T2410_.76.0815a04: 不可有超入義。只是本來成覺旨ヲ信解スルヲ超
T2410_.76.0815a05: 入者ト也。必非超次位也。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。深知一切法文　何初深知ト云乎。又前
T2410_.76.0815a08: 以相説等云意何乎　答。義云。相説ト云者。是
T2410_.76.0815a09: 生空即前三教也。旨陳ト者即法空即圓教也。
T2410_.76.0815a10: 次前以相説ト者。今以旨陳ト云事ハ。棄厭ス指前
T2410_.76.0815a11: 三教。有二ノ心。而相説ハ就當時三祇六度等ノ
T2410_.76.0815a12: 行儀嫌之位也。是ハ三祇六度等修行拙カ故
T2410_.76.0815a13: 也。次旨陳段ハ擧理嫌迷途法意也。其故ハ迷
T2410_.76.0815a14: 途ノ法ハ無自性故嫌之云也
T2410_.76.0815a15: 問。夫迷途之法從妄想生。乃至轉展成無
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○當知一切法空。已悟法本。無生
T2410_.76.0815a18: 心體自知○能轉法輪自他倶利文　此一段ノ
T2410_.76.0815a19: 文何教教相乎　答。義云。行願勝義菩提心ハ
T2410_.76.0815a20: 顯密三教菩薩同修之。故別&MT06279;何ノ教ノ意不可
T2410_.76.0815a21: 云。依之五大院ハ前三菩薩唯有勝義行願
T2410_.76.0815a22: 二心。不得三摩地云云　故眞言ノ菩薩大悲
T2410_.76.0815a23: 利物ト者。即行願菩提心也。又止除妄法時ハ
T2410_.76.0815a24: 即超義菩提心ヲ也。彼十縁生句觀ハ即以無
T2410_.76.0815a25: 自性ノ觀ヲ空妄法ヲ心也。故今文ハ廣亙顯密
T2410_.76.0815a26: 二教菩提ニ可云也。但弘法大師ハ以今ノ一段ノ
T2410_.76.0815a27: 文ヲ。花嚴･天台･三論ト釋シ給ヘル事ハ。既五大院所
T2410_.76.0815a28: 破也。不可用之也。或又且以平文ヲ一往
T2410_.76.0815a29: 對斷歟。非盡理之釋歟
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。所謂元品無明ハ
T2410_.76.0815b03: 我見也。依之止觀釋云順流。十心云。妄想ハ
T2410_.76.0815b04: 住競倒。競倒住身見。身見住我見。我見即
T2410_.76.0815b05: 住無住所云云　弘決云昔從無住起我身。
T2410_.76.0815b06: 此中所計ハ非神我也。但是無始妄計假名
T2410_.76.0815b07: 云云　此釋意ハ我見即無住所ト云ヘル非神我。但
T2410_.76.0815b08: 是無始ヨリ妄リニ自他彼此ノ情念ヲ越カ故ニ。此情念ヨリ
T2410_.76.0815b09: 諸ノ迷途ノ法ヲ生ル也。是則法性ノ理ニ背ク。最初一
T2410_.76.0815b10: 念ハ則平等法界ノ理ニ背テ發差別念ヲ。故此差
T2410_.76.0815b11: 別ノ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　此論文ニ依也。
T2410_.76.0815b13: 是顯密ノ最極祕事也
T2410_.76.0815b14: 問。迷途ノ法從妄想生文　爾者所云迷途ノ法
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。即從妄想生ト可
T2410_.76.0815b17: 云乎。若依之爾者。論文ニ云乃至轉轉成無
T2410_.76.0815b18: 量無邊煩惱。輪迴六趣云云　是ハ六趣ノ衆生
T2410_.76.0815b19: 即指ス見タリ　一義云。廣ク可接九界ノ衆生ヲ也。次
T2410_.76.0815b20: 下云。諸佛慈悲從眞起用。被攝衆生云カ
T2410_.76.0815b21: 故。次上ノ迷途ノ法ト云ヘル何不亙九界ニ乎。但至
T2410_.76.0815b22: 輪迴六趣ノ文ニ者。變易生死ハ微細ノ故。麁強ナル分
T2410_.76.0815b23: 段生死ヲ擧歟云云　師云。諸宗ノ源底ハ皆妄法ヲ
T2410_.76.0815b24: 止メ除キ。本不生理ニ本付。以之爲本意也。故
T2410_.76.0815b25: 今ノ論ノ意ハ以諸大乘ヲ。勝義菩提心ニ攝スル也。起
T2410_.76.0815b26: 信論生滅門ノ下ニ染淨ノ二縁起ヲ立ツ。是則今論
T2410_.76.0815b27: 文ニ迷途之法等者。染縁起也。諸佛慈悲從心
T2410_.76.0815b28: 起用ト者。淨縁起也。故諸佛ノ慈悲應用ハ衆生
T2410_.76.0815b29: 病ヨリ發ル也。若衆生ノ病無クハ。全ク諸佛ノ應用不ト可
T2410_.76.0815c01: 有云也。今ノ論文ニ法已應捨ノ文ハ。金剛般若
T2410_.76.0815c02: 經ノ文ヲ移ス。是ハ全ク禪宗ノ教法ハ可捨之云意ニ
T2410_.76.0815c03: 同スル也。仍禪宗等諸法本來空寂ト云ハ。皆勝義ノ
T2410_.76.0815c04: 菩提心ニ接也。一義云。限六趣。三乘ノ法ニハ不
T2410_.76.0815c05: 可亙也。仍者ノ一乘ニ雖不入。既是佛智ノ一
T2410_.76.0815c06: 分也。全ク迷途ノ法トハ不可云也。依之今論ニハ以
T2410_.76.0815c07: 六趣ヲ迷途ノ法ト名ト云也。故ニ以二乘ノ法ヲ下&MT06279;。
T2410_.76.0815c08: 諸佛慈悲從眞起用ノ内ニ可攝也。依之次下ノ
T2410_.76.0815c09: 法已應捨自性無故ト云ルハ。廣ク亙テ三乘法可
T2410_.76.0815c10: 接之云也　難云。應&MT06279;病與藥。施ト諸法門ヲ
T2410_.76.0815c11: 云ル。何必モ三乘ノ法ニ亙乎。諸佛慈悲從眞起用ト
T2410_.76.0815c12: 云ルハ。只是諸佛衆生ヲ利益スル時應用ヲ施ト云也。
T2410_.76.0815c13: 全施ト三乘ノ法ヲ乎。義云。法門ノ廢立不同&MT06279;。而
T2410_.76.0815c14: 或六凡四聖ト云ヒ。或九權一實ト云ヒ。二意有之。
T2410_.76.0815c15: 而ルニ今ノ論ノ文ハ四聖ノ廢立スルカ故ニ。以四聖迷途ノ
T2410_.76.0815c16: 法トハ不名也云云
T2410_.76.0815c17: 問。眞言教ノ意諸法無自性ノ觀ノ時空佛果可
T2410_.76.0815c18: 云乎　師云。勝義ノ菩提心ノ下ハ如顯宗可云
T2410_.76.0815c19: 也。眞言ノ實義ハ至三摩地ノ中可釋之也。又
T2410_.76.0815c20: 云。佛果ノ空不空ハ先徳諍論也。靜慮院者。空ト
T2410_.76.0815c21: 云意ハ道理可然。而都率ノ不空之義ハ不得意
T2410_.76.0815c22: 也。而ニ彼佛果ヲ按ルニ。中道名上ハ六通三乘妄法ニ
T2410_.76.0815c23: 同&MT06279;空之不可云也。縱佛果ニ雖有空假。只
T2410_.76.0815c24: 是中道ノ空假也。部主ニ付テ名中道ト上者不可
T2410_.76.0815c25: 空之也云云　能能可案之
T2410_.76.0815c26: 尋云。眞言教ノ意如何。師云。眞言ノ三諦者常ノ
T2410_.76.0815c27: 義ニハ異也。空云ハ只是無自性也。一微塵即遍
T2410_.76.0815c28: 法界ノ體。其體不失。諸法ヲ攝無性。無礙ナル處ヲ
T2410_.76.0815c29: 名空ト也。攝萬法無障礙ナル事ハ。□無自性故
T2410_.76.0816a01: 也。爾ト云テ無ト本體云ルハ非也。假諦者雖無自
T2410_.76.0816a02: 性。而攝&MT06279;萬法ヲ。一一ノ法體不雜亂故名假
T2410_.76.0816a03: 也。而ニ空有平等ノ相並ヲ名中道也。如此之時ハ
T2410_.76.0816a04: 先徳モ定如シト此得意給ヒツラメ。仍空ト云ニ非空。不
T2410_.76.0816a05: 空ト云モ無相違事也。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。以眞言名不空無凝教云云　是ハ屬有
T2410_.76.0816a08: 不障無。爲無障有文　此意也
T2410_.76.0816a09: 問。法花ハ應病與藥ノ法門ニ攝ス可云乎。若攝ト
T2410_.76.0816a10: 應病與藥ノ法門ニ云者　法花ハ是諸佛内證法
T2410_.76.0816a11: 門。唯一佛乘ノ妙體也。何ソ問權教對機ノ説。應
T2410_.76.0816a12: 病與藥法ト可云乎。若依之爾者。縱雖内證
T2410_.76.0816a13: 功徳既對迷情説之。豈非應病與藥ノ法門
T2410_.76.0816a14: 乎。東寺義云。法花ハ應病與藥ノ法門也。故弘
T2410_.76.0816a15: 法大師意ハ。十住心。前九種住心ヲハ心外ニ拂塵
T2410_.76.0816a16: 云也。第十住心ヲ開テ自庫寶藏授財云云　此
T2410_.76.0816a17: 釋意ハ九種住心ハ不明如來内證ノ境界。迷カ三
T2410_.76.0816a18: 密四曼法體故名隨他意説也。此花限ニ不
T2410_.76.0816a19: 明五輪三密法體。豈非應病與藥ノ法門乎。
T2410_.76.0816a20: 依之止觀云。門猶是對治道ノ觀門也。全非
T2410_.76.0816a21: 連ルニ法體ニ乎。一義云。法花ハ不談如來内證
T2410_.76.0816a22: 功徳云歟。如何。縱雖不明三密ノ法體。又
T2410_.76.0816a23: 明三諦三千ノ妙法。是豈非如來内證ノ功徳
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。深可思之
T2410_.76.0816a26: 問。論文ニ法已應捨。自性無故文　爾者此中
T2410_.76.0816a27: 可攝三密法體ヲ乎。若攝者。眞言ハ是自受法
T2410_.76.0816a28: 樂ノ法門ナル。何可攝應病與藥ノ權法乎。若依
T2410_.76.0816a29: 之爾者。勝義深般若ハ是十縁生句也。十縁起
T2410_.76.0816b01: 生句者。悉地宮ノ行者見三密ノ法體ノ現顯ナルヲ。
T2410_.76.0816b02: 生ルカ執著ヲ故爲破此執情ヲ。陽炎等ノ觀ヲ用ル也。
T2410_.76.0816b03: 若爾者何不捨三密ノ體乎。一義云。可有捨
T2410_.76.0816b04: 之。三意ハ三密ハ是入理ノ方便ナルカ故也。依之大
T2410_.76.0816b05: 日經第七卷云。甚深無相教劣惠所者。不堪
T2410_.76.0816b06: 爲應彼等。故兼存有相説云云　一義云。不
T2410_.76.0816b07: 可捨之。三密法體本來圓滿ノ具徳カ故。全。不
T2410_.76.0816b08: 可捨之。但至十縁生句者。悉地成就之時。
T2410_.76.0816b09: 三密顯現之時。行者執著ノ故爲破彼執著
T2410_.76.0816b10: 也。全非破法體也　因問云。要略念誦法
T2410_.76.0816b11: 與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: 攝後二種人　供養法次第云。無相甚深教。
T2410_.76.0816b14: 芬惠所不堪。爲應彼等故。兼存有相説
T2410_.76.0816b15: 云云　師云。龍猛感見ヲハ名要略念誦法ト。善無
T2410_.76.0816b16: 畏感見ヲ名供養次第法ト也。然而同梵異譯ト
T2410_.76.0816b17: 習也
T2410_.76.0816b18: 尋云。眞言ノ三密教ハ有相説可攝歟。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ノ法術等ヲ
T2410_.76.0816b21: 弘通シ給シ時。付道士法ニ有相ノ擇地造壇等有
T2410_.76.0816b22: 之。兼存有相説等云也。次今大日經王等
T2410_.76.0816b23: 説ハ。皆是甚深ノ無相教法也。故無相甚深ノ説
T2410_.76.0816b24: 也。第二義云。大日經ノ住心品ノ如實知自心ノ
T2410_.76.0816b25: 菩提心者。是勝義皆空ノ法門。故無相甚深法ト
T2410_.76.0816b26: 説也。次具縁品以去ノ有相ノ擇地造壇者。兼芬
T2410_.76.0816b27: 惠處ノ有相三密ノ法也。故兼存有相説ト云也
T2410_.76.0816b28: 云云　第三義云。無相法身ノ三密者。曾以非手
T2410_.76.0816b29: 印摽示之儀相也。故自性本有ノ之直以身□
T2410_.76.0816c01: 也。故無相甚深ノ法ト云也。然而爲芬機者。無
T2410_.76.0816c02: 相甚深法。即是修成顯得方便ト成カ故。有兼存
T2410_.76.0816c03: 有相説ト云也。第四義云。凡祕密宗意者。無相
T2410_.76.0816c04: 甚深ノ之法上ニ有相高ト習也。所以有相全相
T2410_.76.0816c05: 也。無相全有相也。故相無相甚深ト説也。仍密
T2410_.76.0816c06: 祕修極之重位ニハ。無印無明ノ上ニ一切印一切
T2410_.76.0816c07: 明ト談カ如也。解如重藥ハ治カ重病ヲ也。凡無相
T2410_.76.0816c08: 甚深教力ノ不及處。三密法能益之故。無相
T2410_.76.0816c09: 甚深法ノ上ニ眞言ノ有相高ト云意也。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: 能治之云云　此等意也。能能可思之者也。
T2410_.76.0816c12: 私云。此等ノ義勢者。聖光院僧正對&MT06279;先師和
T2410_.76.0816c13: 尚ニ被談之趣也。可祕藏可祕藏。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: 二ノ之勝義皆空ノ菩提心ヲ指也。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: 相義ヲ指也。故上ノ厭求妄心ト與自性淨心之
T2410_.76.0816c18: 菩提心ト者。甚深無明之心地ノ觀法也。是則
T2410_.76.0816c19: 金剛界ノ智門也已上
心法		　次第四眞如法性ノ菩提
T2410_.76.0816c20: 心者。兩部不二色法ト心法合行法門也。故倶
T2410_.76.0816c21: 隨縁倶不反ト釋ル意也。是則寂照一如ノ菩提
T2410_.76.0816c22: 心ヲ指也已上理智不二
境智冥合也		　師顯密相對ノ有相無相ノ
T2410_.76.0816c23: 不同ヲ論シ。理智各別ノ義勢ヲ以テ高下ヲ沙汰スル分
T2410_.76.0816c24: 齊ハ者。非密教宗之義也云云　上密終極ノ所
T2410_.76.0816c25: 談ハ事相ニ相無相合行印明等在之。一遍不
T2410_.76.0816c26: 可執之者也。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: 法ハ者本ヨリ無生&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。心體自如不見身。故知一切亦空菩薩自
T2410_.76.0817a03: 身。師云。此釋意ハ上ノ法已應捨等文ハ空他意
T2410_.76.0817a04: 也。下心體自如ト者自身ヲ空ト云文也ト釋ル也
T2410_.76.0817a05: 不見身心住於寂滅○令無退失事　疑
T2410_.76.0817a06: 云。此文引金剛頂經ノ五相成身之前無識心
T2410_.76.0817a07: 三摩地ノ文ヲ也。此三摩地者。直ニ明サハ五相成
T2410_.76.0817a08: 身ヲ。行者一向可生實有之思。故爲不令
T2410_.76.0817a09: 生實有之思ヲ。先令歡寂滅寂空ノ理ヲ。其後
T2410_.76.0817a10: 明五相成身ノ觀。故ニ是ハ漸學大乘ノ旨ヲ説文也。
T2410_.76.0817a11: 依之五大院以之或通教菩薩教。或別教意ト
T2410_.76.0817a12: 釋給ヘリ。今何引之可明勝義甚深之義ヲ乎。
T2410_.76.0817a13: 義云。引經論文事者。只是備用文言ヲ許也。
T2410_.76.0817a14: 必不引用其義也。只是引寂滅平等ノ言。釋
T2410_.76.0817a15: 勝義無自性許也。必云漸學大乘義不可
T2410_.76.0817a16: 得意也
T2410_.76.0817a17: 問。圓教意妄法即覺法ト可云乎。若妄心即覺
T2410_.76.0817a18: 者。論云。妄心若起知而勿隨妄。若息時心
T2410_.76.0817a19: 源空寂云云　是ハ妄即覺ニ非ト聞タリ。若爾者圓教
T2410_.76.0817a20: 者煩惱即菩提ト云ヘリ。如何。一義云。不二門之
T2410_.76.0817a21: 時者妄即覺ト云&MT01302;。而二門之時者妄即覺トハ不
T2410_.76.0817a22: 云歟。一義云。不二門ノ之時者不辨心妄
T2410_.76.0817a23: 之不同。何可論趣不起ノ相乎。而二門ノ之時
T2410_.76.0817a24: 者即辨眞如差別。故妄心即覺ト云也。妄若
T2410_.76.0817a25: 息時心源空者。一向不云捨ヨリ妄心。只是生
T2410_.76.0817a26: 佛平等ノ理ニ付處ヲ云也
T2410_.76.0817a27:   私云。相對妙ノ開會可思合之ヲ
T2410_.76.0817a28: 問。論云。萬徳斯具。妙用無窮文　爾者行位
T2410_.76.0817a29: 乎。菩提心義一云。論勝義菩提心中。具有心
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。當知
T2410_.76.0817b07: 一切法空。已悟法本無生。心體自如不見
T2410_.76.0817b08: 身心。住於寂滅平等究竟眞實之智。令無
T2410_.76.0817b09: 退失○萬徳斯備。妙用無窮云云　是眞言門
T2410_.76.0817b10: 初心勝義菩提心功用云云
T2410_.76.0817b11:   私云。今文ハ勝義菩提心ニ初心ト取テ被タリ釋。
T2410_.76.0817b12: 但此文ノ意ニテモ萬徳具足ノ文ハ指ナルヘシ初心極果ノ萬
T2410_.76.0817b13: 徳ヲ具スト釋給ト可得意也師抄
云
T2410_.76.0817b14: 師云。五大院二釋アリ。一大日經菩提心爲因ト
T2410_.76.0817b15: 約初心。此論勝義菩提心ノ文ハ約究竟。故心
T2410_.76.0817b16: 源空寂文ハ指&MT06279;佛果ヲ滿徳斯窮ト云也。一者妄
T2410_.76.0817b17: 心若超知而勿隨初心ナリ。妙用無窮ハ後心也
T2410_.76.0817b18: 云云
T2410_.76.0817b19: 問。論文ニ所以十方諸佛ハ以勝義行願爲戒
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。勝義行願三摩地爲戒文　可知
T2410_.76.0817b22: 亙三種云事ヲ。若依之爾者。今論文以勝義
T2410_.76.0817b23: 行願爲戒ト云テ。不亙三摩地菩提心釋乎
T2410_.76.0817b24: 答。今文ハ不亙三摩地菩提心歟。總標文ハ爲ニ
T2410_.76.0817b25: 成カ三種菩提心ヲ。總標文カ故廣亙三門菩提
T2410_.76.0817b26: 心爲戒云也。今文ハ釋行願勝義畢。欲ル釋ント
T2410_.76.0817b27: 三摩地菩提心ヲ之時。結前生後ノ文ナル故ニ擧行
T2410_.76.0817b28: 願勝義也。行願勝義者。自行化他悲智ノ二門
T2410_.76.0817b29: 也。具此悲智二門。引發ト三摩地菩提心云
T2410_.76.0817c01: 意ヲ顯カ故。且ク擧行願勝義ヲ也
T2410_.76.0817c02: 尋云。所以十方諸佛云云　爾者指自性受用
T2410_.76.0817c03: 歟。將限應化身ニ歟。義云。弘法引此文ヲ證
T2410_.76.0817c04: 極無自性心。故是花嚴教主自受用身ト聞タリ
T2410_.76.0817c05: 問。論文悲先惠爲主云云　爾者亙行願勝義
T2410_.76.0817c06: 乎。若亙二種者。菩提心義ニ引此文。借別行
T2410_.76.0817c07: 十地明行願功用云云　若依之爾者。悲トハ者
T2410_.76.0817c08: 行願。惠ハ是勝劣ト聞タリ　爰以惠心要文ニ應是行
T2410_.76.0817c09: 願勝義云云　答云。先徳異義ナリト云モ。惠心御
T2410_.76.0817c10: 釋叶ヘリ文理ニ。但菩提義者今文ニ悲ヲ爲先ト云。
T2410_.76.0817c11: 故ニ行願ヲ爲面聞タレハ。如此釋ル歟
T2410_.76.0817c12: 問。論文纔ニ生レハ如是心即得入初地云云
T2410_.76.0817c13: 爾者今文ハ從凡地入初心ト云歟。又指別教
T2410_.76.0817c14: 地上歟。菩提心義二云。是眞門別ノ借十地
T2410_.76.0817c15: 明ス行願功用云云　付之。今文ノ意ハ悲智具足
T2410_.76.0817c16: 之方便相應&MT06279;。從凡地入初地云事。在之分
T2410_.76.0817c17: 明也。何別教地上ト云事　答。如難云云　但至
T2410_.76.0817c18: 釋者。今悲先惠爲主。即得入初地文。并
T2410_.76.0817c19: 次下文准花嚴經云。從初地乃至十地等
T2410_.76.0817c20: 文ヲ引合。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: 心可云乎　菩提心義并惠心要文。行願勝
T2410_.76.0817c23: 義云テ非三摩地云云　付之。論上ニ悲先惠爲
T2410_.76.0817c24: 主者。指行願勝義二門。下方便共相廣云ヘル
T2410_.76.0817c25: 可三摩地菩提心聞タリ　依之大日經ノ三句大
T2410_.76.0817c26: 宗ヲハ。菩提爲因勝義。大悲爲根者行願。方便
T2410_.76.0817c27: 爲究竟。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。三身菩提心全不可
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。既ニ是花嚴文也。以之不可説
T2410_.76.0818a02: 三摩地菩提心ヲ。故但限行願勝義二門釋
T2410_.76.0818a03: 也。但至難者。方便者只是修行甚深般若
T2410_.76.0818a04: 之時。用心ヲ方便ト云也。即是前方便ト云意也。
T2410_.76.0818a05: 菩提心義第二云。是眞言門借別ノ十地明
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。已上論所引經應是
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: 人。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　爾者凡聖ノ中ニハ
T2410_.76.0818a14: 何ノ位ソ耶。菩薩提心義云。是借圓教凡夫最
T2410_.76.0818a15: 初發心明行願功用云云　付之披テ無量壽
T2410_.76.0818a16: 經説ヲ。正是佛果ノ位ト見タリ　何云最初發心乎
T2410_.76.0818a17: 答。本經ハ如難。但至解釋ニ者。引合今文并
T2410_.76.0818a18: 賣經ノ南無純陀等ノ文ヲ故。位𣵀槃經文最
T2410_.76.0818a19: 初發心云歟。只是大慈悲ノ言可通凡聖故
T2410_.76.0818a20: 也
T2410_.76.0818a21: 尋云。賣經文ハ何位乎。天台釋或云初住。或
T2410_.76.0818a22: 云住前ト。云何　義云。如天台也云云
T2410_.76.0818a23: 問。引テ賣經何文證行願ノ菩提乎。論云。南
T2410_.76.0818a24: 無純陀身ハ雖人身ナリト。心同佛心云云　付之。
T2410_.76.0818a25: 全ク行願ノ義不聞乎。如何　答。經云。頂禮佛
T2410_.76.0818a26: 足。而白佛言。唯願世尊。爲比丘僧受我等
T2410_.76.0818a27: 最後供養。爲度無量衆生故云云　既云度
T2410_.76.0818a28: 衆生ト故證行願也云云
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: 明行願功用云云　付之。今論既云。身及智
T2410_.76.0818b03: 惠倶寂靜云ヨリ　上下二句行願勝義ト聞タリ　何一
T2410_.76.0818b04: 向行願釋乎　答。上ニ引賣經并無量壽觀文。
T2410_.76.0818b05: 證行願勝義畢ルカ故。今文ハ憐愍世間大醫王
T2410_.76.0818b06: 等云テ。以之爲本。次下身及智惠倶寂靜云ヘリ。
T2410_.76.0818b07: 其倶徳ト見タル故且行願ト見歟
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。無我法中有眞
T2410_.76.0818b11: 我。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惡ク得意神我ト云也。以
T2410_.76.0818b14: 實義探之時者。分引智性自受用ノ智品也。
T2410_.76.0818b15: 此智本者即自他分別ノ性也。是自他分別ノ
T2410_.76.0818b16: 性ヨリ萬法ハ生ル也。無自他ノ分別。不可云諸法
T2410_.76.0818b17: 出ト也。故一切有心ノ者思慮分別スルハ。即自受
T2410_.76.0818b18: 用ノ智品我一分也。眞言ノ意ハ吾我不可得ト云テ。
T2410_.76.0818b19: 以大日如來ヲ爲大我ト也。是自受用ヲ分別智
T2410_.76.0818b20: 性ノ至極ハ大日故云大我ト也。依之大經ニハ常
T2410_.76.0818b21: 樂我淨四徳ノ中ニハ。我ヲ云テ我者覺ナリ云云　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: 我云云　大聖文殊ノ之吾我不可得之ma@m字事。
T2410_.76.0818b24: 深可思合之
T2410_.76.0818b25: 問。發心ト畢竟ト二別分。如是二心ハ先ノ心ハ難シトス。
T2410_.76.0818b26: 自未レ&MT01302;得度先ツ度ス他ヲ。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。釋易入初發心住ニ雖云云｣
T2410_.76.0818b29: 尋云。二文何相違乎。師云。此賣經文ハ山門ハ
T2410_.76.0818c01: 如顯宗沙汰云也。東寺義云。自行圓滿スル事ハ
T2410_.76.0818c02: 只初地ノ一位也。二地已去ハ但化他ノ行也。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: 悲ヲ爲方便ト爲究竟意。如何　付之一論大
T2410_.76.0818c06: 旨ハ。以三句大宗ヲ即對三種菩提心。故引之
T2410_.76.0818c07: 尤可置總標文段。何今置勝義文終乎。一
T2410_.76.0818c08: 義引此文事ト者。只是行願勝義ノ證據也。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。今置此文段ノ下ニ也。一義云。菩提心ヲ爲
T2410_.76.0818c11: 因者勝義。大悲爲根者行願也。而ニ方便爲
T2410_.76.0818c12: 究竟ト者。亦勝義行願ノ二種故引之證也。必
T2410_.76.0818c13: 三句ヲ以テ非對スルニ三門ニ也已上二義
不宜也		　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。勝義ハ報身。大悲ハ應身。方便究竟ハ法身
T2410_.76.0818c16: 也。而報身ハ上冥下契ノ二義有カ故ニ。上契行願ノ
T2410_.76.0818c17: 應身ニ。後ニ冥三摩地法身ニ。故今勝義ノ下引三
T2410_.76.0818c18: 句大宗爲證也此義
可也		　一義云。此文不可有
T2410_.76.0818c19: 別ノ料簡。今勝義ノ菩提心ノ下ニ引三句大宗事ハ
T2410_.76.0818c20: 結成也。以テ勝義行願ノ二種ヲ爲起下モ三摩
T2410_.76.0818c21: 地ノ菩提心ヲ引之也。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。爲弘通以師抄&T047368;之。可除枝葉
T2410_.76.0818c27: &T047368;大綱耳
T2410_.76.0818c28:
T2410_.76.0818c29:
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