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溪嵐拾葉集 (No. 2410_ 光宗撰 ) in Vol. 76

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T2410_.76.0839a01: 文云。論大律讀也云云
T2410_.76.0839a02: 尋云。今ニハ花嚴阿含法花三戒付出タリ。仍
T2410_.76.0839a03: 中間二味
T2410_.76.0839a04:   私云。三周之説相不同歟。法譬二周ニハ
T2410_.76.0839a05: 中間二味。故妙樂釋云信解
 仍今一意也。
T2410_.76.0839a06: 凡方等ヨリ法花有也。故除之歟。稀業
T2410_.76.0839a07: 心後是顯實可之也。是如來知見
T2410_.76.0839a08: 所顯機遠此云也。若至方等各到
T2410_.76.0839a09: 之。大乘初門調機入頓釋。同可
T2410_.76.0839a10: 云云
T2410_.76.0839a11: 尋云。任四條式文。十二年後往兼行寺
T2410_.76.0839a12: 聲聞戒乎。如何 答云。不然。彼式
T2410_.76.0839a13: 且依時宜。爲他謗。如此釋給也。サレ
T2410_.76.0839a14: トモ其後爲國定再不重受云云 見
T2410_.76.0839a15: 王院御釋。故當山古今僧侶只以大乘戒
T2410_.76.0839a16: 﨟次會合無相違云云 尤可之。仍當
T2410_.76.0839a17: 之哉
T2410_.76.0839a18: 文云。一句法門永劫爲種之事
T2410_.76.0839a19: 尋云。心如何 答云。一句法門永劫
T2410_.76.0839a20: 實乘者アシカルヘシ云也。此心ニテ
T2410_.76.0839a21: ハ小乘等種子云也。サレトモ此種子
T2410_.76.0839a22: 種子也。故不小乘。可大乘
T2410_.76.0839a23: 歟。是則上聲聞戒衆機等ニモリト菩薩戒
T2410_.76.0839a24: 也。一義云。一句法門永劫種也。權教
T2410_.76.0839a25: 種子許也。其故一句聞法成種子
T2410_.76.0839a26: ナリ。サル時大乘コソ成ナリ種子。可實乘
T2410_.76.0839a27: 成種。小乘ヲハ用云歟云云
T2410_.76.0839a28: 已上二義可心。已上義可
T2410_.76.0839a29: 文云。前賢戒儀已及十家○偏圓盤吹事
T2410_.76.0839b01: 尋云。十家ニハ祖師戒儀。何破
T2410_.76.0839b02: 答云。且偏圓不分別故如此云歟。只
T2410_.76.0839b03: 一邊歟。所詮梵網瓔珞等尤被タリ。妙樂
T2410_.76.0839b04: 大師戒儀等分明不釋乎云云
T2410_.76.0839b05:   已上序分
T2410_.76.0839b06: 溪嵐拾葉集
T2410_.76.0839b07:   天台籠山黒谷沙門光宗&T047368;
T2410_.76.0839b08:   應永二十一年五月十三日
T2410_.76.0839b09:   求法沙門貞算書之七二
T2410_.76.0839b10:
T2410_.76.0839b11:   元祿十五年壬午五月九日法印實觀閱
T2410_.76.0839b12:
T2410_.76.0839b13: 溪嵐拾葉集
T2410_.76.0839b14:
T2410_.76.0839b15:   普通廣釋見聞 私苗
T2410_.76.0839b16: 題名事 問。今戒儀依妙樂戒儀也。而何
T2410_.76.0839b17: 普通名乎 答云。然之有二義。一七衆
T2410_.76.0839b18: 通受。二十界通受。七衆通受者。次下釋云。
T2410_.76.0839b19: 一切不普通授戒云云 依此文也。此
T2410_.76.0839b20: 後出天台道俗通用六家戒儀也。又
T2410_.76.0839b21: 今釋云。第十門戒其人共等可之。又答
T2410_.76.0839b22: 云。小乘七衆漸次受戒次第。故云戒云
T2410_.76.0839b23: 人。皆以前後次第其相各別也。今菩薩
T2410_.76.0839b24: 戒意必非七衆。然而且&MT06279;權門
T2410_.76.0839b25: 七衆也。故意樂七衆也。
T2410_.76.0839b26: 菩薩本也。但順小乘。又隨
T2410_.76.0839b27: 意情。如彼等次第有也。此時
T2410_.76.0839c01: 威儀等七衆也。先義只依
T2410_.76.0839c02: 戒儀七疏也。次此意樂利他
T2410_.76.0839c03: 本也。可之。此等然戒女人共戒別人
T2410_.76.0839c04: 別戒共人別行別人共。可
T2410_.76.0839c05:   已上七衆通受了
T2410_.76.0839c06: 尋云。十界通受方如何 答云。小乘戒等
T2410_.76.0839c07: 遮難。故與者多之。今戒只但解法師語
T2410_.76.0839c08: 悉受得戒ナレハ無根二根ヲモ。不畜生
T2410_.76.0839c09: 修羅ヲモ。一切悉之。是則他經但&T047368;。菩薩不
T2410_.76.0839c10: &T047368;。二乘但&T047368;。善不&T047368;。惡但&T047368;。人不&T047368;。畜但
T2410_.76.0839c11: &T047368;。男不&T047368;。女今經皆&T047368;意也。是爾前カタ
T2410_.76.0839c12: チカヒニテ有也。而今經一界成佛時十界
T2410_.76.0839c13: 皆成。故十界通受法花意也。但迹門ニハ
T2410_.76.0839c14: 極。本門顯畢也。可之。又答云。一代
T2410_.76.0839c15: 次第一機歴十界也。其故花嚴六道
T2410_.76.0839c16: ニテ眞熏密益&MT06279;其益鹿苑時證二乘
T2410_.76.0839c17: 方等時恥小慕大シテ大心般若時眞
T2410_.76.0839c18: 成通人眞得別益スル也。沙汰付財シテ成眞成別
T2410_.76.0839c19: 也。故前四時九界也。法花時即身成
T2410_.76.0839c20: スル故成佛界也。何竪ニモ十界。サテ法
T2410_.76.0839c21: ニテ十界同時皆成佛道スル云云
T2410_.76.0839c22:   已上二義七衆通受傍相傳意也。十界通
T2410_.76.0839c23: 正相傳意也云云
T2410_.76.0839c24: 尋云。普通名有何依憑耶。本質如何 答
T2410_.76.0839c25: 云。此條尤可意事也。凡一代雖廣。本迹
T2410_.76.0839c26: 二門ニハ出也。迹門從因
至果
 本門從本
垂迹
 又從
T2410_.76.0839c27: 因也。其故迹門九界。歸入佛界
T2410_.76.0839c28: 本門本實成以來施化也。仍正從本
T2410_.76.0839c29: 垂迹タリ 三變淨土尚從因至果タリ 自同居
T2410_.76.0840a01: 寂光也。攝三土迹寂光本意也。サテ
T2410_.76.0840a02: 靈主&MT06279;。後クス穢土。故從寂光
T2410_.76.0840a03: 同居也。佛身卑小可
T2410_.76.0840a04: 尋云。定四要品方如何 答云。四要品者。
T2410_.76.0840a05: 方便・安樂・壽量・普門也。故觀音品法花
T2410_.76.0840a06: 心。本門流通至極甚深品也。本門流通タリ
T2410_.76.0840a07: 安樂初心始行菩薩相也。故八相等
T2410_.76.0840a08: 之。今品爾。觀音深位大士三十
T2410_.76.0840a09: 三身聖容現。故從本垂迹意也。三十三身次
T2410_.76.0840a10: 佛界九界也。是普門也。此普
T2410_.76.0840a11: ヲハ實相義也。釋是則十界衆生悉
T2410_.76.0840a12: &MT06279;法花相也。是先徳口傳御釋
T2410_.76.0840a13: 之。又此觀音本門内證慈悲也。毎自
T2410_.76.0840a14: 是念。慈悲無非體。可之。又云。戒
T2410_.76.0840a15: ニハ慈悲根源。故繞益有情戒爲本。
T2410_.76.0840a16: 拔苦與樂觀音普門習也。私云。觀音品
T2410_.76.0840a17: 十三身本門無作應用習也。又答云。觀音ヲハ
T2410_.76.0840a18: 本門佛界所具菩薩界也。私云。此品事ニハ
T2410_.76.0840a19: 一大事*在之可習義也。又云。要品事ニハ
T2410_.76.0840a20: 本大師普門ヲハニハ普賢云御釋*在云云
T2410_.76.0840a21: 然而只觀音品用也云云
T2410_.76.0840a22: 尋云。妙音品ニハ普門乎 答云。不
T2410_.76.0840a23: 爾。普門トハ從本垂迹ニテ云也。妙音迹門
T2410_.76.0840a24: 流通也。サレハ觀身次第凡入聖也。故
T2410_.76.0840a25: 專依觀音品云也。凡立太子灌
T2410_.76.0840a26: ナト。四要品ニテ習事*在之。要品ニハ四品
T2410_.76.0840a27: 取意有。又一品取意有リ。其時觀音一
T2410_.76.0840a28: 品也。尤一箇習事也云云妙音
東方大士
觀音
西方菩薩
 是
T2410_.76.0840a29: 子細事也。又云。説法花迹門
T2410_.76.0840b01: 本門向西。其故序品白毫東方。本門
T2410_.76.0840b02: 塔品。寶塔佛前西向出現。故塔中
T2410_.76.0840b03: 西也。可思合也。凡妙音品觀音品不同全
T2410_.76.0840b04: 全*在之。普門有無其一箇條習也。可
T2410_.76.0840b05: 口傳。妙音加佛十界具足。可合之
T2410_.76.0840b06: 尋云。梵網經十界通受タルヲヤ。如何 答云。
T2410_.76.0840b07: 此事中中自法花彼爾前經ニハキラキラト
T2410_.76.0840b08: 多也。然而可不同也。其故理性ニテ
T2410_.76.0840b09: 云。法花今經皆&T047368;ニテ之也。即身
T2410_.76.0840b10: 成佛已下一往スレトモ再往通也云云 私云。
T2410_.76.0840b11: 法花以前十界本。法花十界
T2410_.76.0840b12: 。是意據。中中十界指出シタルハ
T2410_.76.0840b13: 十界成佛ニハ。イカニモ可權劣得勝。今
T2410_.76.0840b14: 十如實相時。實相必諸法。諸法必十
T2410_.76.0840b15: 如。十如必十界。十界必身土ニテ彌甚深也。
T2410_.76.0840b16: 之。可口傳者也。又答云。凡又以
T2410_.76.0840b17: 梵網經依經トスル事。可合之 此時者
T2410_.76.0840b18: 花嚴時。粗説十界皆成歟。花嚴ヲハ法花
T2410_.76.0840b19: 木書習也。サレハ花嚴別圓法花本迹二門。
T2410_.76.0840b20: 花嚴別教一代根本。直代別教○口傳云云
T2410_.76.0840b21: 一義云。通受事南都意。於十界人天者爲
T2410_.76.0840b22: 道熏也。四惡趣者非道熏云也。於人道
T2410_.76.0840b23: 門無根道熏者也。今法花意然。雖
T2410_.76.0840b24: 四惡趣横門無根。只機縁熟セハ
T2410_.76.0840b25: 授戒也。是以經云。但解法師語盡受得
T2410_.76.0840b26: 云云 又云。法花意十界皆成妙理。無
T2410_.76.0840b27: 作本有十界故。十界悉是道熏也。故
T2410_.76.0840b28: 十界通受戒也。可更問
T2410_.76.0840b29: 尋云。簡横門無根等意如何 示云。一義意
T2410_.76.0840c01: 者。權教小乘意者制身口七支。故根闕者
T2410_.76.0840c02: 道熏簡也云云 又義云。凡根闕者
T2410_.76.0840c03: 生之報&MT00393;。今世成根闕也。仍如此者煩惱
T2410_.76.0840c04: 深全故。不菩提心故簡也云云
T2410_.76.0840c05: 尋云。法花十界通受意如何 一義云。凡實
T2410_.76.0840c06: 。縱爲四惡趣機。菩提心純熟セハ悉可
T2410_.76.0840c07: 也。三業之中意業教主此意ナルヘシ。又云。
T2410_.76.0840c08: 戒緩乘急者赴トモ惡趣佛世發心成佛。方
T2410_.76.0840c09: 等婆蘇等其意也。乘急者非道熏云云 又
T2410_.76.0840c10: 云。法花本有無作十界眞言。眞如十界皆是
T2410_.76.0840c11: 道熏也。所詮十界皆成意也云云
T2410_.76.0840c12: 尋云。以普門品今抄意如何 答云。以
T2410_.76.0840c13: 普門品者無體。以慈悲體。三聚
T2410_.76.0840c14: 戒中繞益有情戒。又以慈悲誓度
T2410_.76.0840c15: 。可
T2410_.76.0840c16: 尋云。以普門品普通義如何 答云。疏
T2410_.76.0840c17: 云。門者能通義也云云 故今普通者即普門
T2410_.76.0840c18: 示現意也。今安樂行觀音兩品。如次本迹兩
T2410_.76.0840c19: 流通也。於當品兩重問答。上問答者。
T2410_.76.0840c20: 即觀音大悲人也。藥樹王身也。下問答者即
T2410_.76.0840c21: 法也。如意珠王身也。即拔苦與樂也。今品正
T2410_.76.0840c22: 是法花本門流通也。流通者即是繞益有情
T2410_.76.0840c23: 義。故以普門品今抄也。加之觀音
T2410_.76.0840c24: 三十三身&MT06279;十界衆生利益也。故云十界
T2410_.76.0840c25: 通受戒釋故普通受菩薩戒トヲ云云 委可
T2410_.76.0840c26: 疏文云云 一義云。周穆王乘八疋馬
T2410_.76.0840c27: 天竺靈山之時。觀音品説時也。釋尊授
T2410_.76.0840c28: 護國祕法ヘリ。御即位トテ今大甞會時奉
T2410_.76.0840c29: 國王事是也。先冥利益時除三毒七難
T2410_.76.0841a01: 即是拔苦也。次顯利益時現身説法&MT06279;。滿
T2410_.76.0841a02: 生願望者與樂也。普門也。如即位之時
T2410_.76.0841a03: 灌頂儀式也。是則今受戒之方法也。即繞益
T2410_.76.0841a04: 有情戒也云云 梵網經輕戒極云。轉輪王受
T2410_.76.0841a05: 位時。國王受位時。百官受位時。應先受
T2410_.76.0841a06: 薩戒○國王意者慈悲心也云云 梵網輕戒
T2410_.76.0841a07: 第一不敬師友戒法門。觀音經二句偈
T2410_.76.0841a08: 引合。王位佛法トニ甚深習事在。事廣
T2410_.76.0841a09: 間思略之。可之。又云。后宮易產祕法有
T2410_.76.0841a10: 之。是又繞益有情義也云云
T2410_.76.0841a11:   已上普通了
T2410_.76.0841a12: 次授事 答云。以十二門次第云也。
T2410_.76.0841a13: 正覺儀式也。授相通文也。可一師
T2410_.76.0841a14: 云云 今受所化也。授能化也。一家釋
T2410_.76.0841a15: 之。授&T047368;釋也
T2410_.76.0841a16: 尋云。此授相法花有證據乎 答云。法花
T2410_.76.0841a17: 之。其故普賢觀經受戒クニ五師
T2410_.76.0841a18: 不現
 受コトケリ。此相貌必所結ヘキ也。能
T2410_.76.0841a19: 也。若法花無之者。文許結之乎。而法
T2410_.76.0841a20: ニハソト不審也。其序品儀式已別有
T2410_.76.0841a21: 云云論序ナントニテハ
沙汰
T2410_.76.0841a22: 和上 釋迦身不動搖而入三昧
T2410_.76.0841a23: 羯磨 文殊依彌勒疑古答。今尤菩薩事義也
T2410_.76.0841a24: 教授 彌勒依大衆疑不審。是教授義也
T2410_.76.0841a25: 證誠 多寶萬八千土佛也
T2410_.76.0841a26: 同學等侶 自家他方菩薩也
T2410_.76.0841a27: 此習ヘハ此五師序品相貌也。所授戒方
T2410_.76.0841a28: 便品已下正説等云云 次此五師祕事ニテ
T2410_.76.0841a29: 也。三師行者所具無作三身也。山王院御釋
T2410_.76.0841b01: 合之。普賢經&T047368;云。請聖人三師。作
T2410_.76.0841b02: 和上羯磨教授。恐表法身報身應身。引起我
T2410_.76.0841b03: 本有理智行法。令我悟入三法。具一心
T2410_.76.0841b04: 之中。和上表理。具足三法其大師。羯磨
T2410_.76.0841b05: 覺。母弘理。家法爲我軌範。應本圓
T2410_.76.0841b06: 。慈氏作教導。導我行法速趣道場。爲
T2410_.76.0841b07: 天師。具足十號。於大衆中。唱言。我是如來
T2410_.76.0841b08: 乃至世尊云云 序者即我等心王心所ニテ
T2410_.76.0841b09:
T2410_.76.0841b10: 道場四土一土 教主無作三身
一身
 所化身土不二
十界皆成也
T2410_.76.0841b11: 皆是習事*在云云 又一義云。圓頓戒授相
T2410_.76.0841b12: 者。以普賢經本也。彼經説相云者。請
T2410_.76.0841b13: 現前五師。次前大徳一師羯磨ニテ受戒スル也。此
T2410_.76.0841b14: 事非普賢經ノミニ。源法花序品ヨリ事起レリ。加之釋
T2410_.76.0841b15: 尊爾前諸説了。無相不相一戒ヨリ無量戒相出
T2410_.76.0841b16: 。仍而彼無量義處三昧入了。眉間白毫東
T2410_.76.0841b17: 方萬八千世界照給。其光中二界八番
T2410_.76.0841b18: 衆悉十界形相見了。四衆悉疑之。六瑞希疑
T2410_.76.0841b19: 問答。委本經疏文
T2410_.76.0841b20: 尋云。於光中十界事如何 義云。十界
T2410_.76.0841b21: 者表十界并具。是則十界通受意也。釋尊入
T2410_.76.0841b22: 定默然而坐者。和上師義也。三六四衆疑念
T2410_.76.0841b23: 文殊。教授師義也。文殊又受。彌
T2410_.76.0841b24: 六問四種答アリ。惟特答略増見天台廣増見答。
T2410_.76.0841b25: 分明判答也。見羯磨師義也。又云。不現前五
T2410_.76.0841b26: &MT06279;法身眞身合也。現前大徳傳授戒
T2410_.76.0841b27: 者。此即報身也。受者即應身也。即應身
T2410_.76.0841b28: 開也。付之三身四土成道。於即座之也。
T2410_.76.0841b29: 又云。寶塔爲法身。多寶爲報身。釋迦爲
T2410_.76.0841c01: 云云 又云。多寶爲法身。釋迦爲報身。分
T2410_.76.0841c02: 身爲應身云云 委可之。十方諸佛爲
T2410_.76.0841c03: 誠師。十方諸菩薩爲同學等侶云云 示云。此
T2410_.76.0841c04: 是三身成道儀式也。可更問。可祕事也云云
T2410_.76.0841c05: 問。普賢經五師於法花證據乎 答云。
T2410_.76.0841c06: 能諸經有經事所結經有之。所以今經
T2410_.76.0841c07: 相貌其義也。如云云 次最極習事有
T2410_.76.0841c08: 之。所以方便品五佛章是也。是則本有五智
T2410_.76.0841c09: 也。又是無作三身也。三師者三身也。證誠師
T2410_.76.0841c10: 者性徳也。十方菩薩者修徳同學等侶是也
T2410_.76.0841c11: 云云 五智三身并開合異也云云
T2410_.76.0841c12: 次菩薩戒事 仰云。佛戒菩薩戒共同事也。
T2410_.76.0841c13: 然而今家佛界上菩薩界也。故菩薩戒
T2410_.76.0841c14: 甚深也。上觀音之。又云。義&T047368;
T2410_.76.0841c15: 菩薩戒妙樂菩薩戒今抄菩薩トハ入門替。
T2410_.76.0841c16: サレトモ終ニハ替事之。迹門本門
T2410_.76.0841c17: 時。義&T047368;菩薩ニハ重重有子細。義&T047368;見聞可
T2410_.76.0841c18: 之。一義云。菩薩者紹續義也。佛種子
T2410_.76.0841c19: 故也。佛子義弟子也。山家御釋云。於菩薩
T2410_.76.0841c20: 四種。一三藏菩薩戒。二通教菩薩戒。
T2410_.76.0841c21: 三別教菩薩戒。四圓教菩薩戒。今者授圓菩
T2410_.76.0841c22: 薩戒云云 義&T047368;之。又云。於法花戒又不
T2410_.76.0841c23: アリ。迹門菩薩界者等覺。次還因菩薩界也。
T2410_.76.0841c24: 本門菩薩界者佛果上菩薩界也。是則佛果
T2410_.76.0841c25: 大悲也云云 又云。理即&T047368;佛乃至妙覺&T047368;
T2410_.76.0841c26: &MT06279;。又此上理即菩薩乃至妙覺菩薩成
T2410_.76.0841c27: ヘリ。是則佛地邊菩薩是也。迹門佛界本門
T2410_.76.0841c28: 菩薩界云事。甚深之習事也云云
T2410_.76.0841c29: 次戒事 明廣云。戒具足惠藏三徳。名
T2410_.76.0842a01: 戒藏云云 付之。一以戒藏三學門トノ
T2410_.76.0842a02: 兩種入門可之 答云。三惑非名爲
T2410_.76.0842a03: 云云 可之。此上尚有子細。然本迹二門
T2410_.76.0842a04: 之也。一切分別皆習戒一字也。迹門
T2410_.76.0842a05: 權劣得勝。本門當位即妙隨縁眞如。悉皆
T2410_.76.0842a06: ヲモツテ得意也。三千性相是戒義
T2410_.76.0842a07: 也。可口傳。大論十戒可合之
T2410_.76.0842a08: 尋云。正クハ何可正義乎 答云。以
T2410_.76.0842a09: 云云 答云。諸佛者以無縁大
T2410_.76.0842a10: 衆生故。世世番番説法利生。是以
T2410_.76.0842a11: 經云。毎自作是念等云。五百盡點劫間出
T2410_.76.0842a12: シタマヘリ。從本地無縁大悲迹門大悲也。
T2410_.76.0842a13: 故從本垂迹&MT06279;而起大悲心ケリ。其利生説者。
T2410_.76.0842a14: 戒定惠三學也。若無戒者定惠無故。凡戒者
T2410_.76.0842a15: 佛法大地也。是以諸惡莫作諸善奉行云ヘリ。諸
T2410_.76.0842a16: 佛出世本懷遮惡持善本。諸佛出世
T2410_.76.0842a17: 本懷タル法花戒爲本也。其妙法者三學倶
T2410_.76.0842a18: 傳妙法也。是以山家大師御釋云。虚主不動
T2410_.76.0842a19: 戒○三學倶傳名曰妙法。又云。天台大師
T2410_.76.0842a20: 即身成佛義一卷祕書有之。一流最極大事
T2410_.76.0842a21: 云云 其即身成佛者別無子細。身
T2410_.76.0842a22: 。心定惠。念念滅罪生善心地。是
T2410_.76.0842a23: 即身成佛云云 取意 深可
T2410_.76.0842a24: 尋云。戒即身成佛相貌 如何 答云。今圓頓
T2410_.76.0842a25: 意者。機ニモ十界也。戒十界也。故釋云。直列
T2410_.76.0842a26: 十界云云 十界具足方名圓佛義
T2410_.76.0842a27: 思也。又云。一心戒體。十界戒相。三千戒
T2410_.76.0842a28: 云云 可
T2410_.76.0842a29: 尋云。大論十戒相如何 示云。十戒者不缺
T2410_.76.0842b01: 不破不穿已上三藏之
律儀戒
 不雜定共
 隨道無著此二
戒道
T2410_.76.0842b02: 具戒
 智所讃自在此二戒菩薩
出假戒也
 隨定具足此二戒
中道戒
T2410_.76.0842b03: 也 已上
T2410_.76.0842b04: 義云。此十戒意者。前六戒者二乘空觀也。智
T2410_.76.0842b05: 所讃自在兩戒者菩薩假觀也。隨定具足兩
T2410_.76.0842b06: 戒者佛界中道觀也云云 文云。因縁所生法
T2410_.76.0842b07: 者。六道因果即所縁境也。我説即是空者。
T2410_.76.0842b08: 二乘空觀即前六戒也。爾名爲假名者。假觀
T2410_.76.0842b09: 也。菩薩界也。爾是中道義。即佛界也云云 止
T2410_.76.0842b10: 觀意者。列此十戒所縁境。此上立能觀
T2410_.76.0842b11: 觀智也。故文云。一心三觀以持犯。當
T2410_.76.0842b12: 中道妙現戒之正體。上品淸淨究竟持戒也
T2410_.76.0842b13: 云云 今戒家意者不然。於本有妙境
T2410_.76.0842b14: 解了。而直於信重三惑斷盡即身成佛也。故
T2410_.76.0842b15: 文云。直道而歸生源盡等云。或於受戒
T2410_.76.0842b16: 即座六即成佛云。故止觀者尚解行證
T2410_.76.0842b17: セリ。戒法不爾。直歸法界體。契當尸羅淸
T2410_.76.0842b18: 淨本法也。仍止觀十乘觀法戒法妙
T2410_.76.0842b19: 也。故止觀上戒法云云 又於機十
T2410_.76.0842b20: 機習事*在之。花嚴以前六道機也。阿含
T2410_.76.0842b21: 二乘
三藏
 方等二乘
通教
 般若別教菩
薩界
 法花圓教
佛界
 等也。又
T2410_.76.0842b22: 答云。權教小乘戒法者。戒是定惠前方便也。
T2410_.76.0842b23: 故偏持篇聚其上隨意樂。何法ヲモ何宗ヲモ
T2410_.76.0842b24: 定惠法門修學スル云云 サレハ南都邊僧衆
T2410_.76.0842b25: 淨土宗アリ。學法相アリ。學天台宗アリ。學
T2410_.76.0842b26: アリ。入禪定アリ。是則不三學倶傳故也云云 今
T2410_.76.0842b27: 山門戒法爾。戒者是三學中本體也。仍
T2410_.76.0842b28: 定惠方便。莊嚴戒體也。是以經定惠
T2410_.76.0842b29: 力莊嚴心。此度衆生 所莊嚴戒體。能莊
T2410_.76.0842c01: 定惠二法也。然則經佛自住大乘者。即
T2410_.76.0842c02: 戒法也。口傳云云 戒即法身釋深可思合
T2410_.76.0842c03: 也。又山家大師一心三觀上一心戒藏タリ。又
T2410_.76.0842c04: 天台隨意普禮法文。深可思合
T2410_.76.0842c05: 尋云。三學九學廢立源起婆沙論ヨリ。一家引
T2410_.76.0842c06: 用之。今何故三學中戒法勝云乎 答云。戒
T2410_.76.0842c07: 家意三學共是雖戒法。對判三學之時
T2410_.76.0842c08: 藏勝タリ。以定惠末也。天台御本意
T2410_.76.0842c09: 本故也。隨意普禮法文。可之。性無作
T2410_.76.0842c10: 假色。以本門意釋也。此假色者。隨縁不
T2410_.76.0842c11: 變故名爲性之上。不變隨縁故名爲
T2410_.76.0842c12: ニテ。隨縁眞如假色也。法花本門。不變眞
T2410_.76.0842c13: 上立隨縁眞如。故今戒體以外諸教
T2410_.76.0842c14: 勝高也。今假色者非三諦中假色。三諦未分
T2410_.76.0842c15: 之假法也。三諦共是假字其證也。一心戒
T2410_.76.0842c16: 思也
T2410_.76.0842c17: 尋云。化教戒制教戒不同如何 示云。三學
T2410_.76.0842c18: 但是雖戒法。定惠二法所具ヲハ化教。戒
T2410_.76.0842c19: 藏所具律儀ヲハ制教云云
T2410_.76.0842c20: 尋云。三學入門不同如何 答云。戒法
T2410_.76.0842c21: 羅淸淨徳戒也。定者以息遍凝心
T2410_.76.0842c22: 體也。惠者以簡擇體也
T2410_.76.0842c23: 廣釋事 答云。廣釋者流通儀也。サレハ大
T2410_.76.0842c24: 論者作名字。説流通云云 般意可
T2410_.76.0842c25: 文云。前賢戒儀已及十家。廣略在意。偏圓
T2410_.76.0842c26: 監吹。遂令直往之機還遮歴劫之經。因今廣
T2410_.76.0842c27: トテ。文義遍來賢事。須機半滿行戒
T2410_.76.0842c28: 權實。總是廣釋務ルニ開導 義云。依
T2410_.76.0842c29: 者。正是廣釋者判教意也。擧十家戒儀
T2410_.76.0843a01: 判廣略權實。彰圓頓妙戒云云
T2410_.76.0843a02:   已上題名畢
T2410_.76.0843a03: 溪嵐拾葉集
T2410_.76.0843a04:   四明天台沙門光宗&T047368;
T2410_.76.0843a05:   應永二十一年五月十三日書之
T2410_.76.0843a06:   求法僧貞算
七二
T2410_.76.0843a07:   元祿十五年壬午五月十日法印實觀閱
T2410_.76.0843a08:
T2410_.76.0843a09: 溪嵐拾葉集
T2410_.76.0843a10:
T2410_.76.0843a11: 三重受授戒灌頂授戒云是也。口傳口傳重
T2410_.76.0843a12: 之時。房中ニテモ何事スルトモ人知事也
T2410_.76.0843a13: 云云
T2410_.76.0843a14: 問。十二門次第生起有表示乎 答。表示有
T2410_.76.0843a15: 之。所以我師連道上人十二 示釋之。可
T2410_.76.0843a16: 之也
T2410_.76.0843a17: 尋云。戒持人云事如何 答云。藥王經云。從
T2410_.76.0843a18: 生至生不此戒。常隨行人乃至成佛
T2410_.76.0843a19: 云云 此文口決アリ。小乘戒者人持戒。大乘戒
T2410_.76.0843a20: 戒持人可思也。天神釋云。夫菩薩戒者流轉
T2410_.76.0843a21: 不滅教也云云 深可之 答云。直往迴心
T2410_.76.0843a22: 等爲多人之須然。而又一人此義
T2410_.76.0843a23: 云云 サテ此十種相貌上求下化スル
T2410_.76.0843a24: 尋云。此十種意樂何證據乎 答云。正
T2410_.76.0843a25: 依法花説也。故依法花經也。所以譬喩品
T2410_.76.0843a26: 云。若有利根已下十種之説ケリ。合
T2410_.76.0843a27: 之可意也
T2410_.76.0843a28: 尋云。其相配如何 答云云云 文云。若聞
T2410_.76.0843b01: 師瑠璃光之事 藥師應身也攝衆生戒也 瑠
T2410_.76.0843b02: 璃者淨法身也攝律
儀戒
 光者即般若。故名報身
T2410_.76.0843b03: 攝善法
戒也
 答云。一向當無上菩提者。十種具
T2410_.76.0843b04: 是四弘菩提故爾云也。十種總&MT06279;各四弘有之。
T2410_.76.0843b05: &MT06279;云時十種四弘料簡スル也。以法花文
T2410_.76.0843b06: 之可受也
T2410_.76.0843b07: 四擇道場事 尋云。外道場相貌如何 答
T2410_.76.0843b08: 云。此下&MT06279;習事寂光也。普賢經文尤可
T2410_.76.0843b09: 之。是色常住法故文實殊勝也云云 四土不
T2410_.76.0843b10: 寂光習也。七重結界内安心性中臺寂光
T2410_.76.0843b11: 。可
T2410_.76.0843b12: 一。凡聖同居理即 二。邪正一如名字 三。冥熏
T2410_.76.0843b13: 密益觀行 四。好世相似 五。開方便門分眞
T2410_.76.0843b14: 六。示眞實相究竟 同居第一 同居淨土第二三
T2410_.76.0843b15: 方便土第四 實報第五 寂光第六 已上迹門
T2410_.76.0843b16: 四土
T2410_.76.0843b17: 眞性中臺寂光土 本門四土不二寂光也
T2410_.76.0843b18: 私云。一家立六即位耶 四土外立
T2410_.76.0843b19:  問也。今我山建立此義タリ 此義
T2410_.76.0843b20: 所詮迹門六即上本門立也。迹門四土
T2410_.76.0843b21: 本門四土不二立歟
T2410_.76.0843b22: 尋云。本門位與本門土其相貌如何 義
T2410_.76.0843b23: 云。可口傳云云
T2410_.76.0843b24: 尋云。内道場相貌如何 答云。是自身
T2410_.76.0843b25: 寂光不二也。所詮我身寶塔
T2410_.76.0843b26: 也。此等深可口傳云云 疏九云。本有四
T2410_.76.0843b27: 徳爲所依。修得四徳爲能依。能所已并爲
T2410_.76.0843b28: 能依之身。依於能所所依之土二義齊等。方
T2410_.76.0843b29: 是毘盧舍那身土之相云云 可之。此文口
T2410_.76.0843c01: 傳可習也。以此文外道場内道場習也
T2410_.76.0843c02: 尋云。内道場於今經中證據乎 答云。
T2410_.76.0843c03: 口傳。明明文相*在之。祕藏祕藏 釋
T2410_.76.0843c04: 云。於師當無上法塔也。依金光明經
T2410_.76.0843c05: 歟。於身當無上佛國之想云云 可之。
T2410_.76.0843c06: 私云。以寶塔品相貌口傳内外道
T2410_.76.0843c07: 者也。此抄委句多此段。任雅意
T2410_.76.0843c08: 率爾而已
T2410_.76.0843c09: 一。内道場證據事 法花云。爾時釋迦牟尼
T2410_.76.0843c10: 佛見所分身諸佛悉已來集。各各坐於師子
T2410_.76.0843c11: 之座。皆聞諸佛與欲同開寶塔。於是釋迦
T2410_.76.0843c12: 牟尼佛。右指七寶塔戸。於大音聲
T2410_.76.0843c13: 却開鑰開大城門。即時一切衆會皆見
T2410_.76.0843c14: 多寶如來。於寶塔中師子座。全身不
T2410_.76.0843c15: 禪定○爾時多寶佛塔於寶塔中
T2410_.76.0843c16: 是冥本覺
灌頂儀式
 分半座釋迦牟尼佛。而作
T2410_.76.0843c17: 是言。釋迦牟尼佛可此座。即時釋迦牟尼
T2410_.76.0843c18: 佛入其塔中其半座。爾時大衆見二如
T2410_.76.0843c19: 。在七寶塔中師子座上結跏趺座云云 又
T2410_.76.0843c20: 云。我等本有塔婆中五分法身集會スル也。集
T2410_.76.0843c21: 分身垢衣云事。深可之。又云。衣座
T2410_.76.0843c22: 室者即是三聚淨戒也。又是三身三諦深可
T2410_.76.0843c23:
T2410_.76.0843c24: 一。天台有三密釋事 寶塔品疏云。三變土
T2410_.76.0843c25: 田者。三惑破斷相也。亦是三變淨土儀式也。
T2410_.76.0843c26: 是則如來三密三身體相也云云已上
取意
 又云。十
T2410_.76.0843c27: 不二門云。如來三密相海也云云 可本文
T2410_.76.0843c28: 云云 又云。因名三業。果名三密釋。可
T2410_.76.0843c29: 之。昔淨滿如來者他受用報身也。即是梵網
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