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五相成身義問答抄 (No. 2474_ 濟暹撰 ) in Vol. 78

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T2474_.78.0104c01:
T2474_.78.0104c02:   No.2474
T2474_.78.0104c03: 五相成身義問答抄
T2474_.78.0104c04: 問。以五相成身而相配於眞言門之發
T2474_.78.0104c05: 位。比觀修行位。分證得位。因滿位。果滿位
T2474_.78.0104c06: 之五種階級義有乎。答。有也。問。若有所
T2474_.78.0104c07: 依文證乎 答。明白雖無本經之證文。辨
T2474_.78.0104c08: 配此五位次第之説而細依其人師之所釋
T2474_.78.0104c09: 意。而尋此義亦非其文證無也。復尋儀軌
T2474_.78.0104c10: 所説意而會此義也。且先安公菩提心義第
T2474_.78.0104c11: 一明五相成身之中。明第一通達心處文
T2474_.78.0104c12: 云。謂本淨九識是所通達心。染穢九識是能
T2474_.78.0104c13: 通達心。心地觀經云。自覺悟心有其四種凡
T2474_.78.0104c14: 夫二心。一者眼識乃至意識同縁自境名自
T2474_.78.0104c15: 悟心。二者離於五根心心所法和合縁境名
T2474_.78.0104c16: 自悟心。釋云。初心六識後心七八九識巳上文
T2474_.78.0104c17: 今喩曰。此即以第一能通達心之一分名爲
T2474_.78.0104c18: 初發心位意也。又已云染穢九識是能通
T2474_.78.0104c19: 達心。及云凡夫二心故。此即約前六識而
T2474_.78.0104c20: 明發心位行相也。此位人是不三賢。亦
T2474_.78.0104c21: 不十聖。故云凡夫也。今私云。凡夫二心中
T2474_.78.0104c22: 初一者是現在五識心及五倶意識也。後一者
T2474_.78.0104c23: 是獨頭第六意識也。是二類識値善友等縁
T2474_.78.0104c24: 發起菩提心。但不可取後三識之發菩提
T2474_.78.0104c25: 心用也。此於凡夫位不能發菩提心故也
T2474_.78.0104c26: 是依瑜伽唯識論等意。
大乘義章意亦爾也
又菩提心義中明第二菩
T2474_.78.0104c27: 提心相處文云。於性得菩提心發修得菩
T2474_.78.0104c28: 提心。名菩提心也巳上文又此菩提心義引
T2474_.78.0104c29: 用用心次第。所明眞言門菩薩三賢十聖所
T2474_.78.0105a01: 修證菩提心行相也用心次第者。私云金剛智三藏
所述諸部結護法之異名歟
T2474_.78.0105a02: 故知。此第二菩提心中以三賢十地而配第
T2474_.78.0105a03: 二菩提心也。又此菩提心義明第三金剛心
T2474_.78.0105a04: 文云。爲欲加持此菩提心能令堅固猶如
T2474_.78.0105a05: 金剛。於心月輪令觀金剛故名金剛心也
T2474_.78.0105a06: 巳上文喩曰。此中雖無以金剛心顯然配等
T2474_.78.0105a07: 覺位之文相。而其理已以顯然也。謂前第
T2474_.78.0105a08: 二菩提心相中。以三賢十聖而爲菩提心。
T2474_.78.0105a09: 亦後第四金剛身相中。即以佛果配此金剛
T2474_.78.0105a10: 身也。故知。中間第三金剛心是定當等覺無
T2474_.78.0105a11: 間道也。又菩提心義明第四金剛身及第四
T2474_.78.0105a12: 五本尊身文云。以金剛身爲本尊身。名無
T2474_.78.0105a13: 上菩提也巳上文喩曰。第四身爲自證故名
T2474_.78.0105a14: 金剛身。是大日身也。第五身即爲成所作
T2474_.78.0105a15: 智。是即爲化他。成法界等流身。名曰證本
T2474_.78.0105a16: 尊身也。故善無畏三藏尊勝儀軌五智品云。
T2474_.78.0105a17: 次説成所作智眞言曰。拽他薩囉嚩怛他蘖
T2474_.78.0105a18: 多婆多他痕意云。約利他門中用成所作
T2474_.78.0105a19: 智之方便作用究竟義邊故。彼金剛界儀軌
T2474_.78.0105a20: 即以此成所作智之眞言而爲五相中第五
T2474_.78.0105a21: 相佛身圓滿義中眞言也。是即取佛地他用
T2474_.78.0105a22: 究竟義邊也。又彼尊勝軌説方便究竟義文
T2474_.78.0105a23: 云。次誦方便究竟智眞言曰。薩囉嚩三謨
T2474_.78.0105a24: 痕。此名方便究竟智化身之義若約自内
T2474_.78.0105a25: 證義者。是即法界體性智者即是也。是正自
T2474_.78.0105a26: 行方便究竟義也。故尊勝軌云。或進修門中
T2474_.78.0105a27: 以方便爲究竟。即是後得智法身之義者即
T2474_.78.0105a28: 此義也。而依此化他門之化用義邊故。尊勝
T2474_.78.0105a29: 軌云。薩囉嚩三謨痕。此名方便究竟智化身
T2474_.78.0105b01: 之義云云安公依此文意良以此第五相爲
T2474_.78.0105b02: 法界普門示現之應身云也
T2474_.78.0105b03: 問。此文已非以五相成身如次配五位次
T2474_.78.0105b04: 第文證也。何者第二菩提心相中。是攝三
T2474_.78.0105b05: 賢十地。又第四第五相中全攝妙覺地也。故
T2474_.78.0105b06: 非可以五相如次一一配五位文證也
T2474_.78.0105b07: 答。實知菩提心義文。以五相別別如次雖
T2474_.78.0105b08: 不配五位。而以五相即總攝四位義。此
T2474_.78.0105b09: 即有也。但圓仁和尚教王經疏云。五相中初
T2474_.78.0105b10: 四相是因。後一相是果云云問。仁和尚依
T2474_.78.0105b11: 何文證以第五相佛身圓滿偏判爲果位
T2474_.78.0105b12: 耶 答。是方依菩提心論也。又無畏三藏尊
T2474_.78.0105b13: 勝軌云。次誦方便究竟智眞言。乃至云。此
T2474_.78.0105b14: 方便究竟智。或進修門中以方便爲究竟。
T2474_.78.0105b15: 即是後得智法身之義故可知。以此軌
T2474_.78.0105b16: 所云或進修門中以方便爲究竟之意。而
T2474_.78.0105b17: 仁和尚判第五相而爲妙覺極位歟。此中
T2474_.78.0105b18: 方便爲究竟。是自行之方便究竟義也
T2474_.78.0105b19: 問。約仁和尚御意以第五相爲果位者。此
T2474_.78.0105b20: 第五相是五智之中何智耶 答。可云此第
T2474_.78.0105b21: 五相依金剛界軌説。是成所作智也。或依菩
T2474_.78.0105b22: 提心論者則相通是法界體性智也。故菩提
T2474_.78.0105b23: 心論云。然此五相具備方成本尊身也。乃至
T2474_.78.0105b24: 悟諸佛法身證法界體性智者此義也。故
T2474_.78.0105b25: 彼尊勝軌云。或進修門中以方便爲究竟。
T2474_.78.0105b26: 即是後得智法身之義故也是説當法界
T2474_.78.0105b27: 智也。二説互擧體用各各邊。故無相違失
T2474_.78.0105b28:
T2474_.78.0105b29: 問。爾者五相成身之第五相者。若約化他用
T2474_.78.0105c01: 邊者。良爲成所作智也。若約自體邊者。既
T2474_.78.0105c02: 可成法界智也。而第一通達心即是攝法
T2474_.78.0105c03: 界也。若然者。云何亦重第五相證本尊身
T2474_.78.0105c04:  問。云法界智耶。答。第一通達相者。是性
T2474_.78.0105c05: 得之法界智性也。是取成所縁境義及所依
T2474_.78.0105c06: 因縁之體性意也。此第五相之證本尊心者。
T2474_.78.0105c07: 是□取修□得之法界智義也。是正取能證
T2474_.78.0105c08: 智體究竟果義也。故無相違咎也。若又依
T2474_.78.0105c09: 金剛界儀軌説者。第五相者。是當成事智
T2474_.78.0105c10: 也。是取利他徳究竟義也。而彼仁和尚指
T2474_.78.0105c11: 前四相判因位文證。是又可謂依尊勝儀
T2474_.78.0105c12: 軌説也。故今以此和尚疏意而勘會前安
T2474_.78.0105c13: 公菩提心義大意時。仁和尚意而以五相即
T2474_.78.0105c14: 如次應配五位意有也。仁和尚已云後一
T2474_.78.0105c15: 相是果。故決應知。依憑尊勝儀軌説。法界
T2474_.78.0105c16: 智爲究竟果義也。故當第四金剛身。是當
T2474_.78.0105c17: 等覺位也。既第四相是非配等覺者可許
T2474_.78.0105c18: 第三金剛心。是總可十聖位也。何以故。大
T2474_.78.0105c19: 儀軌明此第三相文云。令普周法界唯一
T2474_.78.0105c20: 大蓮花云云是意云。此十聖分證位所觀菩
T2474_.78.0105c21: 提。是周遍法界證實位言也。若許此義者
T2474_.78.0105c22: 將可許第二菩提心相。是即可當三賢。此
T2474_.78.0105c23: 觀相似位也。何以故。儀軌云。能令心月輪圓
T2474_.78.0105c24: 滿益明顯等云云意云。以此第二三賢位所有
T2474_.78.0105c25: 菩提心。是望前通達相之中發心位所觀
T2474_.78.0105c26: 月輪時。此第二相所觀已彌明了言也。何以
T2474_.78.0105c27: 故。此所觀月輪是遍三千界等故也。前第
T2474_.78.0105c28: 一相中所觀月輪此猶如在輕霧中。月輪未
T2474_.78.0105c29: 現淨明月相故也。又依之義可許以第
T2474_.78.0106a01: 一相是可爲發心位也。乃至以第五本
T2474_.78.0106a02: 尊身而可爲妙覺位也
T2474_.78.0106a03: 問。以第二菩提心相相配三賢位者。何説
T2474_.78.0106a04: 此菩提心相處用發菩提眞言耶。故應知
T2474_.78.0106a05: 是發菩提心是即可初發心之菩提心故
T2474_.78.0106a06: 也 答。此發菩提心眞言是可爲初住發菩
T2474_.78.0106a07: 提心。所以者何。華嚴經等説初住之發菩提
T2474_.78.0106a08: 心文云。初發心時便成正覺。故此義亦爾
T2474_.78.0106a09: 也。故尊勝儀軌云。此名發菩提心眞言。亦
T2474_.78.0106a10: 名大圓鏡智。速令發菩提心時使便成正覺。
T2474_.78.0106a11: 即是法身之義者此意也
T2474_.78.0106a12: 問。第一心何故名通達本心耶 答。是性得
T2474_.78.0106a13: 法界體性智。是通渉四智。皆悉以法界體
T2474_.78.0106a14: 性智而爲自體本性。故法界智則名通達本
T2474_.78.0106a15: 心也。通者總通也。達者徹渉義也。又此法
T2474_.78.0106a16: 界智之則悉通渉一切有情心識。故此法界
T2474_.78.0106a17: 智名通達心也 問。法界體性智是有於
T2474_.78.0106a18: 果位也。而何初發心位名通達心耶
T2474_.78.0106a19: 答。性得法界智之性遍通一切衆生身心。故
T2474_.78.0106a20: 於初發心人名云通達心。無失也。初發
T2474_.78.0106a21: 心菩提心是依止性得本覺法界智。故立通
T2474_.78.0106a22: 達心□也。此能通達初發心位名爲通達
T2474_.78.0106a23: 菩提心者。是依主及有財持業三釋有也」
T2474_.78.0106a24: 問。以何文知第一通達心相通能縁心與
T2474_.78.0106a25: 所縁境義耶 答。大疏云。開者開佛知見即
T2474_.78.0106a26: 雙開菩提。如初阿字是菩提心義者。此義
T2474_.78.0106a27: 意云。性得本有菩提修得最初發菩提心雙
T2474_.78.0106a28: 爲初阿字之菩提心是意也 問。第一通達
T2474_.78.0106a29: 心。是凡夫初發心位。而何此位所在本覺。
T2474_.78.0106b01: 菩提心若在輕霧中月輪云耶。應言有
T2474_.78.0106b02: 重霧中也 答。此義正意。是約漸悟行者。
T2474_.78.0106b03: 一切義成就菩薩者。是既進雖斷三重妄執
T2474_.78.0106b04: 障染已。而未斷障性徳圓滿海佛果之一
T2474_.78.0106b05: 品無明事有。故云若在輕霧中月輪也。若
T2474_.78.0106b06: 約頓悟行人可云有重霧中也
T2474_.78.0106b07: 問。設有人難云五相成身是從等覺位直
T2474_.78.0106b08: 轉入妙覺地之行相也。而何此中開發
T2474_.78.0106b09: 心等五位耶云云今答云。於五相成身義而
T2474_.78.0106b10: 有二種行人。一者頓入人。二漸入者也。若
T2474_.78.0106b11: 約頓入者。從凡夫位直値三密教。雖頓
T2474_.78.0106b12: 入妙覺地而其發心修行之間。更有四位次
T2474_.78.0106b13: 第。而次遂成果也。故説之名五相成身之
T2474_.78.0106b14: 義也。約此意者。以此眞言門發心修行力
T2474_.78.0106b15: 用之速疾成就之位。即爲密教所説等覺位
T2474_.78.0106b16: 也。故云五相成身。從等覺轉入妙覺地之
T2474_.78.0106b17: 行相。即其義相當也。何者大疏第一云。如餘
T2474_.78.0106b18: 教中菩薩行。於方便對治道次第漸除心
T2474_.78.0106b19: 垢。經無量僧祇劫或有得至菩提或不至
T2474_.78.0106b20: 者。今教諸菩薩則不如是。直以眞言而所
T2474_.78.0106b21: 乘超入淨菩提心門云云私云。此淨菩提心
T2474_.78.0106b22: 門者。此相當初證入眞言門之位。或亦當密
T2474_.78.0106b23: 家之等覺地也。又是即當顯教所言妙覺果
T2474_.78.0106b24: 地也。是當華嚴宗所言種因海圓滿佛果。及
T2474_.78.0106b25: 天台宗所立寂光土毘盧遮那佛等是也。以
T2474_.78.0106b26: 此等佛今眞言宗爲淨菩提心之門佛。而當
T2474_.78.0106b27: 判因位也。或亦名爲等覺位義有也。故
T2474_.78.0106b28: 於所難義無咎也。又若約漸入行者。此人
T2474_.78.0106b29: 從先單於極無自性等顯教中。能雖得隨
T2474_.78.0106c01: 分究竟果位。未知此三密教法。故蒙金剛
T2474_.78.0106c02: 界諸佛驚覺時。即始令了知此内證教也。
T2474_.78.0106c03: 此驚覺以前分證果位。猶名爲等覺也。稍
T2474_.78.0106c04: 近眞言門故也。驚覺以後菩提名等覺也。
T2474_.78.0106c05: 是則入眞言門之眞實等覺位也。亦或以義
T2474_.78.0106c06: 名妙覺義有也。故菩提心論云。復修瑜伽
T2474_.78.0106c07: 勝上法人。能從凡入佛位者。是亦超十
T2474_.78.0106c08: 地菩提境界云云又祕藏義云。入曼荼羅灌
T2474_.78.0106c09: 頂授法之人所修之行。是佛境界之行也。非
T2474_.78.0106c10: 十地菩薩分際。是故曰超過十地所修之行。
T2474_.78.0106c11: 佛境界行者所得之果亦佛果云云故可知。顯
T2474_.78.0106c12: 教果人尚爲等覺也。密教因人形對顯教中
T2474_.78.0106c13: 亦名妙覺。何況果滿位耶。故言此五相成
T2474_.78.0106c14: 身者。慚悟人之迴心者。從顯教之等覺位
T2474_.78.0106c15: 轉。而入眞言門妙覺位時行相云也。設有
T2474_.78.0106c16: 人難云。若約頓入者。立四位爾也。若約
T2474_.78.0106c17: 漸入者而於何位地與何時分可立四位
T2474_.78.0106c18: 耶 答。是從蒙諸佛驚覺以後。及未證本
T2474_.78.0106c19: 尊身圓滿以前猶名因位也。大日宗指此
T2474_.78.0106c20: 位而立大悲爲根也。而此大悲爲根位内則
T2474_.78.0106c21: 建立此發心位比觀位分證位因滿位四
T2474_.78.0106c22: 階也。此中雖有時節短促而所從歴位地
T2474_.78.0106c23: 之行法其義何無耶。譬如象乘馬乘遲速不
T2474_.78.0106c24: 同而所從歴條里其數量不失也。此慚悟
T2474_.78.0106c25: 菩薩方蒙法身佛之驚覺以後。其時節雖短
T2474_.78.0106c26: 促而如彼直往行者是亦可經發心等四
T2474_.78.0106c27: 位也。但此即暫時頃可經四位也。以之爲
T2474_.78.0106c28: 少異也。十住心論云。此心望前二劫由如
T2474_.78.0106c29: 蓮華盛敷。若望後二心即是果後成種。故經
T2474_.78.0107a01: 曰。如是初心説成佛因前二劫者。指他縁一道二
種。住心後二心者。示眞
T2474_.78.0107a02: 言内根究竟
二心。云云
今喩曰。約漸入人除極無自性之
T2474_.78.0107a03: 心外更別立後二心也。故知。是蒙諸佛驚
T2474_.78.0107a04: 覺以後而初入眞言門之親因位。是即大悲
T2474_.78.0107a05: 爲根行是也。而於此大悲爲根句中即可
T2474_.78.0107a06: 經歴於三密法之中發心等四位也。方
T2474_.78.0107a07: 便爲究竟句名爲妙覺果位也 問。圓成寺
T2474_.78.0107a08: 僧正金剛界儀軌​​&T047368; 云。此五相成身是十地
T2474_.78.0107a09: 以前觀行云云此義云何 答。是法方約頓悟
T2474_.78.0107a10: 行者。且於凡夫地常途以修習此行法。故
T2474_.78.0107a11: 且云地前觀行也。乍言爾不謂於地上
T2474_.78.0107a12: 與佛果不通右此五相成身法也
T2474_.78.0107a13: 問。於眞言門中有立三賢十地義耶 答。
T2474_.78.0107a14: 爾有也。故仁王經儀軌及良賁仁王經疏云。
T2474_.78.0107a15: 三藏所持金剛瑜伽經明四種地。一解行
T2474_.78.0107a16: 地。謂三十心也。二普賢地。謂十地也。三大
T2474_.78.0107a17: 普賢地。謂等覺也。四普遍照曜地。謂妙覺
T2474_.78.0107a18: 地也又大疏文所所明眞言門中三賢十地
T2474_.78.0107a19: 義甚以多多也。又金剛智用心次第立三賢
T2474_.78.0107a20: 十地義故也 問。若爾者何出生義云及
T2474_.78.0107a21: 乎大種性人法縁已熟。三祕密教説時方至。
T2474_.78.0107a22: 遂却住自受用身。據色究竟天宮。入不空
T2474_.78.0107a23: 王三昧。普集諸聖賢削地位之漸階。開等
T2474_.78.0107a24: 妙之頓旨云云故知。眞言家無地位階降義
T2474_.78.0107a25: 也 答。不爾也。但無漸次經歴位地云也。
T2474_.78.0107a26: 不經三賢無數劫修行而速成佛故也。但不
T2474_.78.0107a27: 謂一生二生之間速疾不經三十地位
T2474_.78.0107a28: 也故不相違也
T2474_.78.0107a29: 問。眞言教法中不建立十三賢十地義者
T2474_.78.0107b01: 有何咎耶 答。有違佛説咎 問。其意云
T2474_.78.0107b02: 何 答。不空三藏新譯仁王經云。十方法界
T2474_.78.0107b03: 一切如來皆依此門而得成佛。若言越此
T2474_.78.0107b04: 得成佛者是魔所説。非是佛説。是故汝等
T2474_.78.0107b05: 應如是知見云云既有此具明誠證文。而何
T2474_.78.0107b06: 背此明白經文。偏可依出生義&MT80033;&MT80034;説哉。
T2474_.78.0107b07: 甚以似疎略説也。又良賁師造新翻仁王經
T2474_.78.0107b08: 疏曰。受三藏微言而以釋此經五忍四十二
T2474_.78.0107b09: 地中。既引成金剛頂經所説四種地位也
T2474_.78.0107b10: 焉。明知眞言家依用仁王經説三賢十地位
T2474_.78.0107b11: 等義也。若不用此説者可同仁王經所説
T2474_.78.0107b12: 廣説類也。又以出生義不可爲一定誠
T2474_.78.0107b13: 證也。是他門之眞言者之所述故也。又大
T2474_.78.0107b14: 師御作四種曼荼羅義云。問。於菩提未成
T2474_.78.0107b15: 就有種 答。大分有二種。一者地前。二者
T2474_.78.0107b16: 地上 問。何地前何地上 答。地前者十
T2474_.78.0107b17: 十住十行十迴向也。地上者一歡喜地乃至
T2474_.78.0107b18: 十法雲地也云云私云。是義明眞言一家所
T2474_.78.0107b19: 立地位意也。又慈氏儀軌所辨曼荼羅有地
T2474_.78.0107b20: 前四十心是眞言家之所立義也。是不謂
T2474_.78.0107b21: 顯家所立義也。復次御作教王經開題云。金
T2474_.78.0107b22: 剛名約顯乘有一百差別。五十位各有能
T2474_.78.0107b23: 入智所入定故。約祕密乘竪位有一百金
T2474_.78.0107b24: 剛義。又一一地位具能入所入故云云私云。
T2474_.78.0107b25: 此等文皆明眞言家五十位地有義也。又彌
T2474_.78.0107b26: 勒儀軌云。初位如是悉地即證五地八地已
T2474_.78.0107b27: 來眞言菩薩云云又云。七金山間甘露香水等
T2474_.78.0107b28: 海。其中諸聖而居。又諸山中皆有諸賢聖地
T2474_.78.0107b29: 前四十心賢聖十十住十迴向十行等云云
T2474_.78.0107c01: 私云。此等文豈偏明顯家之地位義耶。又
T2474_.78.0107c02: 有此五相成身。唯在妙覺果位義也。如
T2474_.78.0107c03: 十八會指歸云。五相所謂通達心。修菩提
T2474_.78.0107c04: 心。成金剛心。證金剛身。佛身圓滿。此則五
T2474_.78.0107c05: 智通達今私案云。此義如寶鑰云。五相
T2474_.78.0107c06: 智法界體有同此意也。又私案云。此指歸文
T2474_.78.0107c07: 意但是不可必以五相如次配五智品也。
T2474_.78.0107c08: 但總以五相相通五智品云也。又五相能
T2474_.78.0107c09: 通達也。亦五智能通達也。又依安公義。以
T2474_.78.0107c10: 五智配五相者。此義意者五相成身唯在
T2474_.78.0107c11: 佛果位也。故與五智相配云也。此五相
T2474_.78.0107c12: 在佛果位義。當如因行證入方便究竟五
T2474_.78.0107c13: 種阿字如次配五佛義也。今私案云。若以
T2474_.78.0107c14: 無畏三藏尊勝儀軌五智品明五智次第義。
T2474_.78.0107c15: 而方可會釋此十八會指歸略説五相成身
T2474_.78.0107c16: 義也。此五相是即於五智相通義也。但且
T2474_.78.0107c17: 置第一發菩提心之大圓鏡智也。故文云。復
T2474_.78.0107c18: 次修瑜伽者自住妙菩提心。故速入觀菩
T2474_.78.0107c19: 提心智。觀心眞言曰。唵菩提質多牟怛簸那
T2474_.78.0107c20: 夜弭。此名發菩提心眞言。亦名大圓鏡智。
T2474_.78.0107c21: 速令發菩提心。初發心時便成正覺。即法
T2474_.78.0107c22: 身之義文私云。是當五相中第二菩提心文也。此文
所明眞言并觀行義即相通五相之中第二
T2474_.78.0107c23: 菩提心。是指
歸第二心是也
次明第二平等性智眞言曰。唵
T2474_.78.0107c24: 底瑟姹嚩曰囉。誦此眞言速令心住不令
T2474_.78.0107c25: 散亂。即是應身之義文私云。是當五相中第三成
金剛心義也。是指歸第三
T2474_.78.0107c26:
次説第三成所作智文云。次説成作智眞
T2474_.78.0107c27: 言曰。唵拽他薩囉嚩怛他蘖多娑多他痕
T2474_.78.0107c28: 私云。此所明第三成所作智是相當五相之中第五相佛
身圓滿義也。是即拽歸第五相也。但金剛界儀軌等以此
T2474_.78.0107c29: 成所位智眞言而爲第五五相者。以成事智是佛之化
身具足圓滿義而爲佛身圓滿義故也。而今軌意是且
T2474_.78.0108a01: 約利他義邊安第三心也。彼軌未具足成事智以
前。當不爲佛果。故以具此智爲第五果相也。是
T2474_.78.0108a02: 佛變化身於是處
具足圓滿故也
T2474_.78.0108a03: 次説第四妙觀察智文云。次誦妙觀察智眞
T2474_.78.0108a04: 言曰。唵娑嚩婆嚩戍度痕文此第四心是相當五
相中第四相也。是
T2474_.78.0108a05: 指歸第四相是也。理實以妙觀察智可爲第
三。以成所作智可安第四。軌文頗亂脱歟
次説
T2474_.78.0108a06: 第五方便究竟智文云。次誦方便究竟智眞
T2474_.78.0108a07: 言曰。唵薩囉嚩二合三謨痕。此名方便爲究竟
T2474_.78.0108a08: 智。化身之義。或進修門中以方便爲究竟。
T2474_.78.0108a09: 即是後得智法身之義私云。此智是約性得本覺
門即相當五相中第一通
T2474_.78.0108a10: 達心相也。故安然云。通達本心即是通達法界體性智。
餘四如次以通四智
今又私案云。約法界體性智
T2474_.78.0108a11: 者。以成所依境界而所應通達之性得義邊。而五相
成身中名爲第一通達心也。而以法界體性智之能通
T2474_.78.0108a12: 達用究竟果因極義邊而是名爲第五方便究竟智
故也。指歸與尊勝儀軌會釋如是也。甚次妙也
T2474_.78.0108a13: 問。以最初性得菩提心名通達本心故。即
T2474_.78.0108a14: 亦指此性得菩提心而不可名爲大圓鏡
T2474_.78.0108a15: 智也。而何尊勝儀軌意者。以五句之阿字中
T2474_.78.0108a16: 最初a字名爲大圓鏡智耶 答。性得菩提
T2474_.78.0108a17: 心名阿閦佛。爲大圓鏡智。是常途義也。爲
T2474_.78.0108a18: 菩提心之根本義。故即配大圓鏡智也。故用
T2474_.78.0108a19: 心次第云。一切衆生自性清淨心名爲大圓
T2474_.78.0108a20: 鏡智。上從諸佛下至衆生悉同等無有増
T2474_.78.0108a21: 減。但爲無明妄想所覆令其法體不得現
T2474_.78.0108a22: 云云此金剛三藏
説。云云
 問。以初阿字配大圓鏡
T2474_.78.0108a23: 智意云何 答。以初阿字配大圓鏡智義。
T2474_.78.0108a24: 是即阿字有性得菩提心與修得發菩提心
T2474_.78.0108a25: 之中。而取彼修得發菩提心之義邊而爲大
T2474_.78.0108a26: 圓鏡智之種子字也。但以初阿字爲通達心
T2474_.78.0108a27: 義。是取初阿字之本初不生理性得義邊而
T2474_.78.0108a28: 爲法界體性智種子之字也。故所望良異以
T2474_.78.0108b01: 一阿字爲二智種子無相違。但明五相之
T2474_.78.0108b02: 次第中。最初安通達心。而以此通達心即
T2474_.78.0108b03: 名爲法界體性智義。是如安公菩提心義
T2474_.78.0108b04: 云 問。大日宗以五種阿字爲五佛種子。
T2474_.78.0108b05: 第一阿字爲阿閦種子。又云。以第一阿字
T2474_.78.0108b06: 爲大日種子。此文何會 答。胎藏中初以行
T2474_.78.0108b07: 者意處爲曼荼。上觀蓮華臺中安阿字以
T2474_.78.0108b08: 爲大日種子。若入佛地五智圓滿大圓鏡智
T2474_.78.0108b09: 成阿閦佛。是菩提心。若約此門第一阿字
T2474_.78.0108b10: 爲阿閦種子私云。菩提心論。蓮華部儀
T2474_.78.0108b11: 軌。十八會指歸等説。是以通達心安五相
T2474_.78.0108b12: 之中第一相。而即名法界體性智意。是胎
T2474_.78.0108b13: 藏中初以行者意處爲曼多羅。上觀蓮華
T2474_.78.0108b14: 臺中安阿字以爲大日種子意也。此意云
T2474_.78.0108b15: 行處者。最初於八分心蓮華臺上觀想本
T2474_.78.0108b16: 覺佛性時。以大日爲其所觀佛而以初阿
T2474_.78.0108b17: 字爲其種子也。故胎藏界儀軌云。分明諦
T2474_.78.0108b18: 觀初字門。輪圍九重虚圓白等云云又蓮華
T2474_.78.0108b19: 部軌云。觀心如滿月。若在輕霧中云云
T2474_.78.0108b20: 日經第七云。一切法不生。自性本寂故。想念
T2474_.78.0108b21: 此眞實。阿字置其中。次當轉阿字成大日
T2474_.78.0108b22: 牟尼。無盡刹塵衆。普現圓光中私云。是
T2474_.78.0108b23: 以初阿字爲大日種子義耳。又抄​​&T047368; 若自
T2474_.78.0108b24: 果地而説者即以迦字最在内。次行。次菩
T2474_.78.0108b25: 提。次涅槃。次方便最在外也。其字同於阿
T2474_.78.0108b26: 體。即爲法體之果。不能菩提心因地之説
T2474_.78.0108b27: 意云。此最初阿字門是性相常住而有
T2474_.78.0108b28: 佛無増減義也。在纒出纒無有増減時也。
T2474_.78.0108b29: 是即自性法身佛也。是本覺如如理即名第
T2474_.78.0108c01: 一通達心云也。又祕藏​​&T047368; 云。中a私云。五方
中中方大日
T2474_.78.0108c02: 尊種子爲第
a字也
因。本有菩提心。依是心發菩
T2474_.78.0108c03: 提心。故曰因云云私云。此祕藏​​&T047368; 文即契安
T2474_.78.0108c04: 公以初阿字爲大日種子説也。所以次明
T2474_.78.0108c05: 第二行菩提心處。用第二長聲@a字爲阿
T2474_.78.0108c06: 閦佛種子也。是當大圓鏡智義也。此義祕
T2474_.78.0108c07: 藏​​&T047368; 云。東@a行。依本有菩提心發歸本之
T2474_.78.0108c08: 心修行。故曰行。亦因私云。依此義故彼
T2474_.78.0108c09: 尊勝儀軌中以十住之中初發心住名云發
T2474_.78.0108c10: 菩提心。亦爲大圓鏡智也。理實是行菩提義
T2474_.78.0108c11: 故以二阿字可爲種子也。約人名阿閦
T2474_.78.0108c12: 佛也。約法即爲大圓鏡智也。第三成金剛
T2474_.78.0108c13: 心中用第三a@m字爲成菩提果義也意云。十
地證道
T2474_.78.0108c14: 是有成菩提
證果義故也
是名爲平等性智也。約人名
T2474_.78.0108c15: 寶生佛也。故祕藏​​&T047368; 云。南a@m證果也
T2474_.78.0108c16: 云。依此義意故五相之中第三相名云平等
T2474_.78.0108c17: 性智。菩提心論等亦名金剛心。亦成菩提心
T2474_.78.0108c18: 也。第四成金剛身。用第四a@h字而爲方便
T2474_.78.0108c19: 具足義。其佛是a彌陀佛也。其智惠是妙觀
T2474_.78.0108c20: 察智也。祕藏​​&T047368; 云。西方a@h方便是五相之
T2474_.78.0108c21: 中當第四相也。是妙觀察智之説法教化衆
T2474_.78.0108c22: 生妙用方便。名云方便也。第五證本尊身
T2474_.78.0108c23: 者。是入涅槃義也。以第五@a@m@h字爲其義
T2474_.78.0108c24: 也。若約自利徳者。通法能界體性智即是法
T2474_.78.0108c25: 身般若解脱大涅槃是也。若即亦約化他門
T2474_.78.0108c26: 之智者。成所作智是也。是智起佛地之中
T2474_.78.0108c27: 三業化用。利益衆生智也。若約人名不空
T2474_.78.0108c28: 成就佛也。故祕藏​​&T047368; 云。北a@h入涅槃也。私
T2474_.78.0108c29: 云。大日抄​​&T047368; 云是正覺之果果也者。即是義
T2474_.78.0109a01: 意也。故蓮華部軌中取成所作智眞言。而爲
T2474_.78.0109a02: 第五佛身圓滿之眞言意者。因此義也。是
T2474_.78.0109a03: 成所作智者。是法界體性智之利他之作用
T2474_.78.0109a04: 也。即以大涅槃爲其自性體故也。此大涅
T2474_.78.0109a05: 槃者即是法界體性智是也。等正覺果之果
T2474_.78.0109a06: 者大涅槃是也。是即擧智用而取此體。意
T2474_.78.0109a07: 可用者即取成事智也。體者大涅槃是也
T2474_.78.0109a08: @a@h者理實
可作@a@m@h
尊勝儀軌且取大涅槃之利益衆
T2474_.78.0109a09: 生作用之義邊。而爲第三成所作智之眞言
T2474_.78.0109a10: 也。而蓮華部儀軌但取大涅槃之自性體即
T2474_.78.0109a11: 爲利他化用之徳圓滿義邊故。而約第五佛
T2474_.78.0109a12: 身圓滿之眞言者。即取是大涅槃之體。即
T2474_.78.0109a13: 成成所作智者。是取作用義邊。而欲顯示
T2474_.78.0109a14: 其自體法界體性智故也。是成事智。是大涅
T2474_.78.0109a15: 槃之作用也。大疏四云。鼓音如來如天鼓都
T2474_.78.0109a16: 無形相。亦無住處。而能演説法音警悟衆
T2474_.78.0109a17: 生。大涅槃亦復如是。非如二乘永寂都無
T2474_.78.0109a18: 妙用故。故以爲喩也
T2474_.78.0109a19: 問。大涅槃體何物耶 答。密嚴經云。得解
T2474_.78.0109a20: 脱智惠如來微妙身。云何爲涅槃是滅壞之
T2474_.78.0109a21: 云云意云。以法身般若解脱三徳一體常
T2474_.78.0109a22: 住不變法爲大涅槃體云也。依此三徳一
T2474_.78.0109a23: 體大涅槃義故。金剛頂經即説名不空成就
T2474_.78.0109a24: 佛者此義意也 問。若爾者何彼抄​​&T047368; 云。初
T2474_.78.0109a25: 阿字在東方如梵音東字。即有動首之義。
T2474_.78.0109a26: 以順世間法諸方東上故。喩菩提心最是
T2474_.78.0109a27: 萬行之初也。其名曰寶幢佛云云約初阿
T2474_.78.0109a28: 字有二義之中。而此抄​​&T047368; 意者且取最初
T2474_.78.0109a29: 發菩提心之義邊之一分意也。菩提心論云。
T2474_.78.0109b01: 東方阿閦佛由成大圓鏡智亦名金剛智
T2474_.78.0109b02: 又抄​​&T047368; 云。次阿私云。第
二阿字
字是行菩提也。若
T2474_.78.0109b03: 但菩提心而不具萬行終不成果。與先因
T2474_.78.0109b04: 菩提不殊。其佛是華開敷華也。又​​&T047368; 云。次
T2474_.78.0109b05: 華開敷佛行義論云。南方寶生佛成平等
T2474_.78.0109b06: 性智也又抄​​&T047368; 云。次暗字三菩提也。以
T2474_.78.0109b07: 滿行故成正覺。其佛名阿彌陀即西方也
T2474_.78.0109b08: 又云。次阿彌陀是受用佛成大果實。受用
T2474_.78.0109b09: 其果無量論云。西方無量壽佛由成妙觀
T2474_.78.0109b10: 察智也又抄​​&T047368; 云。次惡是大涅槃。其字
T2474_.78.0109b11: 曰天鼓音。是正等覺之果果也。論云。北方
T2474_.78.0109b12: 不空成就佛由成成所作智也。又抄​​&T047368; 云。
T2474_.78.0109b13: 次惡即入中字。是方便也。此是毘盧遮那佛
T2474_.78.0109b14: 本地之身。花臺之體超八葉絶方所。非有
T2474_.78.0109b15: 心之境界。乃至即是方便也而何此祕藏​​&T047368;
T2474_.78.0109b16: 與抄​​&T047368; 二説遙相違耶 答。此二説雖癈立
T2474_.78.0109b17: 門別而各述異端。終無相違失也。以安
T2474_.78.0109b18: 公所云胎藏中。初以行者意處爲曼荼羅。
T2474_.78.0109b19: 上觀蓮華臺中安阿字以爲大日種子。若
T2474_.78.0109b20: 約此門第一a字爲大日種子。若入佛地
T2474_.78.0109b21: 五智圓滿大圓鏡智成a閦佛。是菩提心。若
T2474_.78.0109b22: 約此門第一字阿字爲阿閦種子可通釋
T2474_.78.0109b23: 此上二説相違也。意云。以本覺佛性爲大
T2474_.78.0109b24: 日尊之法界智時。以第一a字爲大日種
T2474_.78.0109b25: 子也。以始覺圓滿果爲大日尊之法界智
T2474_.78.0109b26: 時。以第五惡爲大日種子也。依此義故
T2474_.78.0109b27: 蓮華部儀軌及指歸等同祕藏​​&T047368; 義。故以最
T2474_.78.0109b28: 初安通達心體而配法界體性智也。餘四相
T2474_.78.0109b29: 隨次配四智也。尊勝儀軌是依入佛地時
T2474_.78.0109c01: 五智圓滿次第義故。而先列大圓鏡智。次
T2474_.78.0109c02: 列平等妙觀成事。而後列法界體性智。次第
T2474_.78.0109c03: 如次以第一阿字配不動佛。乃至第五惡
T2474_.78.0109c04: 字配大日尊也。重意云。蓮華部儀軌及菩提
T2474_.78.0109c05: 心論等。是擧性得本有菩提心及修得一分
T2474_.78.0109c06: 之最初發菩提心而合立通達心名爲第
T2474_.78.0109c07: 一相也。故大疏云。開者開佛知見。即雙開
T2474_.78.0109c08: 菩提如初字。是菩提心義也者是意也。如
T2474_.78.0109c09: 尊勝儀軌者。且置性得法界體性智。而直
T2474_.78.0109c10: 擧第二菩提行之中初發心住一分。而爲第
T2474_.78.0109c11: 一心也。是發行之中以爲最初行位故。配
T2474_.78.0109c12: 五佛中之第一寶幢佛之大圓鏡智也。此義
T2474_.78.0109c13: 如抄​​&T047368; 云。初a字在東方。如梵音東字。即
T2474_.78.0109c14: 有動首之義。以順世間法諸方東爲上故。
T2474_.78.0109c15: 喩菩提心最是萬行之初也云云此義意也。
T2474_.78.0109c16: 蓮華部儀軌菩提心論等意。是從法體而生
T2474_.78.0109c17: 起智用義也。是五智之本末次第也。尊勝軌
T2474_.78.0109c18: 等是始從初發菩提心之智用而遂得入法
T2474_.78.0109c19: 界體性義也。是得智次第也。體者法界體性
T2474_.78.0109c20: 智也。用者四智心品是也。彼十八會指歸意
T2474_.78.0109c21: 直約佛果横義。而明五相成身義。故五相
T2474_.78.0109c22: 成身者即得五智云也。但不必以五相如
T2474_.78.0109c23: 次配五智次第義也。又義若約因位之分
T2474_.78.0109c24: 得智者。謂從第三金剛心行以後。小分得
T2474_.78.0109c25: 妙觀平等二智也。菩提心論金剛界儀軌等
T2474_.78.0109c26: 約因果勝進之竪義而明五相身。故無二
T2474_.78.0109c27: 義相違咎也。復次金剛頂宗所辨五相成身
T2474_.78.0109c28: 義相當大日宗所明五相種阿字五因行證
T2474_.78.0109c29: 入方便究竟玄意也。是意又約竪義明之
T2474_.78.0110a01: 也。將可悉之也是以上所引祕藏​​&T047368; 五種阿
字次第可配五相義也
T2474_.78.0110a02: 問。如菩提心論十八會指歸等説第三身名
T2474_.78.0110a03: 爲金剛心。而何末代人師私​​&T047368; 多分説第三
T2474_.78.0110a04: 心名云成蓮華心耶。又菩提心論指歸等
T2474_.78.0110a05: 説第四相名爲金剛身。何亦人師等多分
T2474_.78.0110a06: 爲證蓮華身乎 答。今案云。彼論及指歸等
T2474_.78.0110a07: 約金剛部義而立第三身第四身名。故名
T2474_.78.0110a08: 云金剛心金剛身也。餘人師等所作​​&T047368; 中依
T2474_.78.0110a09: 蓮華部本儀軌而作​​&T047368; 。故立成蓮華心證蓮
T2474_.78.0110a10: 華身等也。各各存一端無相違失也
T2474_.78.0110a11: 問。五相成身通五部乎 答。爾通也 問。
T2474_.78.0110a12: 若爾者何儀軌唯用立蓮華部名乎 答。五
T2474_.78.0110a13: 相成身是雖通五部而蓮華部是殊要義也。
T2474_.78.0110a14: 故且蓮華部而儀軌明五相成身義也。謂以
T2474_.78.0110a15: 一切有情之八分心蓮華爲因而成佛果。故
T2474_.78.0110a16: 殊約蓮華部明五相成身云也。菩提心論
T2474_.78.0110a17: 且約金剛部辨五相義也。故大師口決云。
T2474_.78.0110a18: 次此心月輪上中央va@m字。前h@u@m字。右tr@a@h字。後
T2474_.78.0110a19: h@i@h字。左@a@h字是五字三遍念置令分明之。
T2474_.78.0110a20: 觀念va@m字變成窣都婆。h@u@m字變成五&T037992;
T2474_.78.0110a21: 剛杵。tr@a@h字變成金剛寶。hr@i@h字變成開敷紅蓮
T2474_.78.0110a22: 華。a@h字變成羯磨金剛杵。三遍念令分明
T2474_.78.0110a23: 云云是義即以五相成身周普通觀五部
T2474_.78.0110a24: 法義也
T2474_.78.0110a25: 問。就此金剛界念誦供養儀式。始從初位普
T2474_.78.0110a26: 禮淨三業以下次次若四禮乃至業障除成
T2474_.78.0110a27: 菩提心。是皆三密頓證法而無不五相成身
T2474_.78.0110a28: 所攝也。而初起從普禮行以下乃至業障
T2474_.78.0110a29: 除成菩提處已無不攝因行果滿之徳也。
T2474_.78.0110b01: 而有何意此後更作五相成身説。而更明
T2474_.78.0110b02: 發菩提心修菩提行成菩提果。而爲眞言
T2474_.78.0110b03: 問。中成佛軌則耶。復次第五佛身圓滿諸
T2474_.78.0110b04: 佛加持後又更明修佛所可具足相好莊
T2474_.78.0110b05: 嚴嚴。烏瑟尼螺髻等寶冠。五佛灌頂等種種事
T2474_.78.0110b06: 二問又何於佛令具足如是種種莊嚴畢
T2474_.78.0110b07: 以後。更明現智身見智身等相好之觀行耶
T2474_.78.0110b08: 三問又何説此觀智見智後更爲成菩提義
T2474_.78.0110b09: 四問如是等意頗前後相違上下返亂。云何
T2474_.78.0110b10: 可通釋乎 答誠如所難。此義最難決。古
T2474_.78.0110b11: 來諸徳競家家雖作此​​&T047368; 釋尚未見致此
T2474_.78.0110b12: 疑問者也。何未値述通釋人也。今末學
T2474_.78.0110b13: 嘗通此難。而甘心方方欲修此法也。且約
T2474_.78.0110b14: 修眞言行菩薩大途有二類。其二類者。一
T2474_.78.0110b15: 者漸悟行人。謂仁和尚教王經疏云。且漸
T2474_.78.0110b16: 有二種。謂漸漸頓漸。所言漸漸者三乘教。
T2474_.78.0110b17: 是如來誘引衆生之法。若祕密頓教是如來
T2474_.78.0110b18: 隨自意之法。一即無量。無量即一。入有不
T2474_.78.0110b19: 有。入無不無。有無常一名爲祕密頓。一即
T2474_.78.0110b20: 無量故不妨於頓。亦有次第是爲頓漸。無
T2474_.78.0110b21: 量即一故不妨次第而亦有頓。是故漸漸
T2474_.78.0110b22: 不同頓漸頓悟行人。謂菩提心論云。從
T2474_.78.0110b23: 凡入佛位者。是即三摩地者云云又大疏第
T2474_.78.0110b24: 一云。清淨句者。即是頓覺成佛神通乘也。今
T2474_.78.0110b25: 此眞言門菩薩若能不虧法則方便修行。乃
T2474_.78.0110b26: 至於此生中逮見無盡莊嚴加持境界。若欲
T2474_.78.0110b27: 超昇佛地即同大日如來亦可致也。乃至
T2474_.78.0110b28: 云。唯以一行一道而成正覺云云而今案。此
T2474_.78.0110b29: 蓮華部儀軌所明金剛界瑜伽念誦供養儀
T2474_.78.0110c01: 式前後次第。是大概約頓悟眞言行者。而説
T2474_.78.0110c02: 此修行次第位法也。即其所行行法皆不出
T2474_.78.0110c03: 五相成身之五位行法也。此行法一一皆被
T2474_.78.0110c04: 攝盡五相成身法也。但於彼軌中業障除
T2474_.78.0110c05: 成菩提後而明白五相成身名義者。是且
T2474_.78.0110c06: 引漸悟一切義成就菩薩迴心。遂勝進果海
T2474_.78.0110c07: 之傍。例而欲爲今頓眞言門菩薩修眞言
T2474_.78.0110c08: 門行業之規模故也。故今此頓行人之所成
T2474_.78.0110c09: 業障除成菩提後是初地成佛也。
不妙覺成佛也
方更引用此
T2474_.78.0110c10: 一切義成就菩薩往昔所成五相成身軌則
T2474_.78.0110c11: 云也。又加之此頓悟行者之成菩提後。明
T2474_.78.0110c12: 一切義成就菩薩所行五相成身位法意者。
T2474_.78.0110c13: 此頓悟行人斷除第三重極微細妄執事。可
T2474_.78.0110c14: 如彼一切義成就菩薩所離三妄執云也。此
T2474_.78.0110c15: 一切義成就菩薩方於有爲縁生諸法。能以
T2474_.78.0110c16: 十縁生句法既證達此諸法無性空理也。而
T2474_.78.0110c17: 如彼一切義成就菩薩空惠。而此頓悟行人
T2474_.78.0110c18: 亦修習此空惠而能應離有著妄執云也。
T2474_.78.0110c19: 故可知。約此一切義成就菩薩而方所明
T2474_.78.0110c20: 五相成身位法。是不可開此連華部軌中前
T2474_.78.0110c21: 後所説頓悟菩薩所修眞言門法則也。修此
T2474_.78.0110c22: 法事二類別故但取修漸悟之所成先例。而
T2474_.78.0110c23: 爲欲助成當今頓悟行人修學故引此古迹
T2474_.78.0110c24: 之比例云也。是即爲當今行人能以是例
T2474_.78.0110c25: 足爲規模故也。故菩提心論云。如金剛頂
T2474_.78.0110c26: 瑜伽經説一切義成就菩薩。初坐菩薩座
T2474_.78.0110c27: 取證無上道遂蒙諸佛授此心地然能證
T2474_.78.0110c28: 果。凡今之人若心決定如教修行不起于
T2474_.78.0110c29: 座三摩地現前云云又攝眞實經云。爾時菩
T2474_.78.0111a01: 薩依前觀照而白佛言。我今已見佛言。云
T2474_.78.0111a02: 何爲見。菩薩答言。見滿月中五股金剛。一
T2474_.78.0111a03: 切煩惱悉皆摧碎如銷黄金。其色煥然。如
T2474_.78.0111a04: 此智惠最爲第一。即是諸佛不生不滅金剛
T2474_.78.0111a05: 之身。如彼菩薩觀於月輪。瑜伽行者亦復
T2474_.78.0111a06: 如是此經論文證大明白而至要也。可察
T2474_.78.0111a07: 之也。意云。如彼漸悟一切義成就菩薩之
T2474_.78.0111a08: 善能修得此法佛所得果。便而今頓悟凡夫
T2474_.78.0111a09: 如彼修行者必定可得此佛果云也。故菩
T2474_.78.0111a10: 提心義云。一切如來大菩提心普賢菩薩一
T2474_.78.0111a11: 切義成就。五相成身須三十七尊心王境界
T2474_.78.0111a12: 自受法樂欲現成。佛示現凡夫。是釋尊會
T2474_.78.0111a13: 圓教菩薩外迹以爲眞言行此義意云。佛
T2474_.78.0111a14: 假示現一切義成就菩薩相。而所以表從顯
T2474_.78.0111a15: 教極果方初歸入密教佛果義者。與實行
T2474_.78.0111a16: 頓悟眞言行菩薩而爲欲令所學規模故
T2474_.78.0111a17: 云也。又解。擧此一切義成就菩薩。從種因
T2474_.78.0111a18: 海圓滿果位。初入三密三摩地門之所以者。
T2474_.78.0111a19: 欲此三密教出過餘顯教中一乘三乘法之
T2474_.78.0111a20: 不共徳也。謂一切義成就菩薩究竟種因海
T2474_.78.0111a21: 果徳成就人。尚遂歸依此眞言法而成辨自
T2474_.78.0111a22: 受用身究竟佛果云也。何況凡夫人豈不歸
T2474_.78.0111a23: 此法乎云也。成菩提次後更明此五相成
T2474_.78.0111a24: 身無咎也。是約此頓入行者之其行業積集
T2474_.78.0111a25: 時。方追彼一切義成就菩薩之所行古跡。而
T2474_.78.0111a26: 以修學眞言行。而後方可證眞言門之佛
T2474_.78.0111a27: 果云也。成菩提者。不謂妙覺果也。此
T2474_.78.0111a28: 所云成菩提者。同古徳​​&T047368; 釋此成菩提文
T2474_.78.0111a29: 云。一切衆生各有菩提心性。是菩薩令發
T2474_.78.0111b01: 起自亦發起也云云意云。是非指究竟菩提
T2474_.78.0111b02: 果位也。是當眞言法中發起初歡喜地成菩
T2474_.78.0111b03: 提義也。成此義正即於顯密二教各有文
T2474_.78.0111b04: 證也。謂如法華論所明法華分別功徳品所
T2474_.78.0111b05: 説五番成佛。皆是爲初地成菩提義也。又
T2474_.78.0111b06: 如大疏第十五云。此初地十心滿即能分別
T2474_.78.0111b07: 身爲佛土等以業障除所以攝入第三
T2474_.78.0111b08: 成金剛心者。此業障除滅義。是初歡喜菩
T2474_.78.0111b09: 薩之所得滅罪徳故也。是斷罪障方證初地
T2474_.78.0111b10: 功徳義故也。業障者。三業不善決定業也。謂
T2474_.78.0111b11: 十惡五逆等也。又障者異性障等是也。又是
T2474_.78.0111b12: 於三妄執障中除滅眞言門中所立之第一
T2474_.78.0111b13: 第二妄執障也。但未斷第三極細妄執障故
T2474_.78.0111b14: 也。又解。是相當極無自性住心等中妙覺佛
T2474_.78.0111b15: 果也。若依此義者。分斷三重三妄執。是因
T2474_.78.0111b16: 分所立物也已上第一
問答云
T2474_.78.0111b17: 此次明五相成身義。及諸佛加持眞言意者。
T2474_.78.0111b18: 如前辨擧慚悟菩薩入眞言門所修軌則意
T2474_.78.0111b19: 也。是爲頓入者所軌則所引傍例意也。此
T2474_.78.0111b20: 次烏瑟尼法螺髻相好藏。乃至甲冑結冑等
T2474_.78.0111b21: 莊嚴儀式等義有二説。一者是專不謂先所
T2474_.78.0111b22: 明一切義成就菩薩所應修習五相成身中
T2474_.78.0111b23: 莊嚴等義也。彼人入眞言門而覺本覺本
T2474_.78.0111b24: 有之境界時。自然即所顯得從本來具足
T2474_.78.0111b25: 成就法然諸相好莊嚴等功徳之法也。故攝
T2474_.78.0111b26: 眞實經云。復作是念。如斯觀門是佛境界。
T2474_.78.0111b27: 我今始學知心清淨。見身作佛。衆相圓滿
T2474_.78.0111b28: 得成菩提私曰。是雖別不修相好業而
T2474_.78.0111b29: 自然所顯得當此義也。又元曉師劫章云。十
T2474_.78.0111c01: 地外有一萬一千一百劫。後千劫學佛威
T2474_.78.0111c02: 此義即當一切義成就菩薩未入眞言
T2474_.78.0111c03: 門之以前行也。彼菩薩若入眞言門成法
T2474_.78.0111c04: 佛時。頓自然具足法身相好也。以此義故
T2474_.78.0111c05: 大師御作蓮華部儀軌​​&T047368; 云。次佛身圓滿以
T2474_.78.0111c06: 證心清淨自見身爲衆相皆圓滿。首著五
T2474_.78.0111c07: 佛冠住於智拳印。皆有大月輪。坐白蓮華
T2474_.78.0111c08: 座。即證薩般若私云。此​​&T047368; 文明一切義成
T2474_.78.0111c09: 就菩薩之入三密門後成法佛果時所得
T2474_.78.0111c10: 相好云也。而何今於此處初更可修習彼
T2474_.78.0111c11: 相好等事業耶。故知。是處所云事前頓悟眞
T2474_.78.0111c12: 言行者之直所可修習相好莊嚴也
T2474_.78.0111c13: 問。五相成身佛者。是既修生覺滿始覺已成
T2474_.78.0111c14: 佛也。而何此​​&T047368; 中云自身是以自性理成
T2474_.78.0111c15: 五相成身佛等乎 答。約以他人已成五
T2474_.78.0111c16: 相成身佛而返爲今行者之己身佛身故。假
T2474_.78.0111c17: 以云自身是以自性理成五相成身佛等
T2474_.78.0111c18: 也。是又約入我我入意且成此義説也。實
T2474_.78.0111c19: 本尊是五相成身已成佛果也。而約今行者
T2474_.78.0111c20: 始覺未成人之所而成此説也。但本有佛性
T2474_.78.0111c21: 理者。自他平等佛與凡夫無増減差別也。
T2474_.78.0111c22: 依此義故説佛果已成五相成身位。而爲
T2474_.78.0111c23: 今行者之自性理成佛性云也。故大疏云。如
T2474_.78.0111c24: 是加持受用身即是毘盧遮那遍一切身。遍
T2474_.78.0111c25: 一切身者即是行者平等智身云云問。有何
T2474_.78.0111c26: 意用此觀乎 答。行者恒以他人已成佛
T2474_.78.0111c27: 果爲本質本法。而能修習自身成佛觀想。
T2474_.78.0111c28: 故以佛身爲己身。以己身爲佛身也。此
T2474_.78.0111c29: 中且就以佛身爲己身義成此説也。約
T2474_.78.0112a01: 己身未成佛義故説他人已成之五相成身
T2474_.78.0112a02: 已成佛。爲行者之自性理成佛云也已上第二
問之答
T2474_.78.0112a03: 次現智身者。此示明頓悟人行法也。古師
T2474_.78.0112a04: ​​&T047368; 云。身前想月輪。於中觀本尊。諦觀於
T2474_.78.0112a05: 相好遍入金剛已云云次見智身者同古師
T2474_.78.0112a06: ​​&T047368; 云。先行者前所觀本尊相好重見也。自
T2474_.78.0112a07: 身是自性理成五相成身佛也。説是自性法
T2474_.78.0112a08: 身也。今行者前所觀智法身也。故爲令
T2474_.78.0112a09: 理智無二見行者前所覺佛召入於自身也
T2474_.78.0112a10: 云云又他師所造四卷​​&T047368; 云。見彼智薩埵者。
T2474_.78.0112a11: 先行者前所觀本尊相好重見也。又云。應
T2474_.78.0112a12: 觀於自身者。自身是以自性理成五相成
T2474_.78.0112a13: 身佛説自性法身也。今行者前所觀智法
T2474_.78.0112a14: 身故爲令理智無二見行者前所觀佛召
T2474_.78.0112a15: 入於自身也。故云鉤召引入縛令喜作成
T2474_.78.0112a16: 就也。謂縛者竪住之義也。是故現智身即是
T2474_.78.0112a17: 觀本尊也。之次見智身。是明見所觀本尊
T2474_.78.0112a18: 召入自身也。故普賢儀軌云。次復觀本尊
T2474_.78.0112a19: 心變爲本尊身相如前自觀。今亦然。爲顯
T2474_.78.0112a20: 法智體無二前觀五相所成就所謂自性之
T2474_.78.0112a21: 法身。今觀者是智身也。是説五相成身佛。乃
T2474_.78.0112a22: 現智身前見智身悉也就此文中。文云次
T2474_.78.0112a23: 復觀本尊下至智身也者。普賢軌文也。是
T2474_.78.0112a24: 説五相成身等三句文者。是彼​​&T047368; 主私釋成
T2474_.78.0112a25: 彼普賢軌文所明前觀五相乃至是智身也
T2474_.78.0112a26: 之文意也。意云。現智身者凡以普賢金剛薩
T2474_.78.0112a27: 埵而爲一切義成就菩薩也。而今即以此
T2474_.78.0112a28: 菩薩所成就五相成身中佛身圓滿徳。而今
T2474_.78.0112a29: 爲行者本所尊。而求成就此法事也。故行
T2474_.78.0112b01: 者於自心中變現彼尊相好莊嚴相。即以
T2474_.78.0112b02: 之軌則而爲本尊。而求欲修成佛果功徳
T2474_.78.0112b03: 也。故軌文云。見彼智薩埵等云也。所以釋
T2474_.78.0112b04: 文云。是説五相成身佛乃現智身也。又文
T2474_.78.0112b05: 云。前見智身*悉也者。此文意云。於前曾
T2474_.78.0112b06: 所見本尊之相好更重明了證見而爲自身
T2474_.78.0112b07: 體也。故云前見智身*悉也。無別意也。謂
T2474_.78.0112b08: 前見智身*悉也者。現智身者。是見智身之
T2474_.78.0112b09: 前所觀本尊相好。更亦今重明了見名云
T2474_.78.0112b10: 見智身也。又解。前見智身者是不謂前後
T2474_.78.0112b11: 義之前也。但是見智身觀智面之前。將即見
T2474_.78.0112b12: 智身現前云也
T2474_.78.0112b13: 問。其見智身之面前。即指名前。而云前
T2474_.78.0112b14: 見智身之文證如何 答。覺抄云。安公云。五
T2474_.78.0112b15: 祕密軌先成金剛薩埵大智印身。次於身前
T2474_.78.0112b16: 亦觀金剛薩埵智身引入自身故是文
T2474_.78.0112b17: 即其證也 問。引​​&T047368; 文所云自身是以自性
T2474_.78.0112b18: 理成五相成身佛。説自性法身也者。此文
T2474_.78.0112b19: 意云何 答。此文意云。行者之從無始法
T2474_.78.0112b20: 爾所成就本覺無漏法身功徳者。與此今始
T2474_.78.0112b21: 所顯現成就五相成身即無二無別意也。所
T2474_.78.0112b22: 以云以自性理成五相成身佛也。又解。此
T2474_.78.0112b23: 理智身中所現五相成身者。指性得本覺五
T2474_.78.0112b24: 智性也。此見智身者。指今行者之修得始
T2474_.78.0112b25: 覺五智也。又於上現智身中辨明見彼本
T2474_.78.0112b26: 尊相好莊嚴相也。於下見智身中。辨明見
T2474_.78.0112b27: 此行者之新成佛自身之相好莊嚴相也。是
T2474_.78.0112b28: 新現佛是依彼本尊。本尊即自身。自身即本
T2474_.78.0112b29: 尊。無二無別義。故以於本尊即召攝行者
T2474_.78.0112c01: 自身。是故現智身即見智身。見智身即現
T2474_.78.0112c02: 智身云也。又義如大師降三世五重結護​​&T047368;
T2474_.78.0112c03: 云。自五相成身至金剛拍。名理法身成
T2474_.78.0112c04: 成者覺悟之義也。
即身成佛義有此
理法身既出現智法身亦可出
T2474_.78.0112c05: 現。是故云現智身。即結印可誦眞言。次
T2474_.78.0112c06: 智法身既現其體可見。是故云見智身。彼智
T2474_.78.0112c07: 身即自身故名爲智法身成。理法身之上起
T2474_.78.0112c08: 智云智法身。智之下所顯云理法身。所以
T2474_.78.0112c09: 理智二身無二平等。喩如有玉玉即體云
T2474_.78.0112c10: 理。玉光明云智。若宗意理智二身爲別。當
T2474_.78.0112c11: 爲一乎。不爾。一體異名。非名別體。何故建
T2474_.78.0112c12: 立理智二成乎。令易覺修行次第。立覺開
T2474_.78.0112c13: 無有次第各別之義。非前非後如有前後。
T2474_.78.0112c14: 非同非異而有同異也私云。如本師所
T2474_.78.0112c15: 釋者。此觀智見智二身者是已成佛果位也。
T2474_.78.0112c16: 陳三昧耶者。是更所説顯此已成始覺現智
T2474_.78.0112c17: 見智二身。而令同歸本覺本有佛性義意
T2474_.78.0112c18: 也。亦是開顯應身化身等義也。若約彼古
T2474_.78.0112c19: 師釋意者。已上二智身是尚當因位行也。
T2474_.78.0112c20: 其所以者。於是所言本尊者。指金剛薩埵
T2474_.78.0112c21: 爲本尊也。此薩埵者。是尚屬因位行也。焉
T2474_.78.0112c22: 知。此二智身尚爲可屬因行位也。又前
T2474_.78.0112c23: 所引二家​​&T047368; 文皆指此現見二智身正名行
T2474_.78.0112c24: 者。故此二智身尚攝因位行也。若約古師
T2474_.78.0112c25: 意而明其行位者。現智身是當第十地滿
T2474_.78.0112c26: 心等覺位之中修佛地之相好業行也。於此
T2474_.78.0112c27: 位中顯得隨分之理法身也。見智身者是
T2474_.78.0112c28: 當於等覺中所已修得之相好業。而今更
T2474_.78.0112c29: 於金剛無間道則正所顯得是見智身也。
T2474_.78.0113a01: 於此位中顯得隨分智法身也。又義約理
T2474_.78.0113a02: 法身方成始覺智之所觀境界義邊。而名爲
T2474_.78.0113a03: 現智身也。約智法身方成能觀始覺智義
T2474_.78.0113a04: 邊。名爲見智身義也。又義現智身是約於
T2474_.78.0113a05: 他身所有本覺理佛性顯現義也。見智身是
T2474_.78.0113a06: 約於自身所有始覺智今見了義也。於見
T2474_.78.0113a07: 智身而用四明印。其所以者。是表自他平
T2474_.78.0113a08: 等入我我入義也。次成菩提者。是正當妙
T2474_.78.0113a09: 覺佛果義也。是即前頓悟行者自身既成滿
T2474_.78.0113a10: 妙覺佛果義也。若以此二智身即配當五
T2474_.78.0113a11: 相成身法者。現智身當第三金剛心相。見智
T2474_.78.0113a12: 身當第四金剛身。陳三昧耶當第五證本尊
T2474_.78.0113a13: 身相也。此現智身第三位約頓悟行立此
T2474_.78.0113a14: 名也。彼五相成身是約慚悟行而立其名
T2474_.78.0113a15: 也。軌云。成本尊瑜伽稱誦三昧耶薩埵鑁
T2474_.78.0113a16: 明已。背後遍入於月輪。彼中尊觀薩埵體
T2474_.78.0113a17: 云云此中觀薩埵鑁體我者。以始覺令
T2474_.78.0113a18: 歸攝本覺義也是始覺本覺平等無二別義
T2474_.78.0113a19: 也。又成菩提亦名陳三摩耶者。約利他之
T2474_.78.0113a20: 本誓而立是名也。成菩提名是約自證果
T2474_.78.0113a21: 之名也。此中成菩提相是當已成五相成身
T2474_.78.0113a22: 中證本尊義云也已收第三
問之答
T2474_.78.0113a23: 前所辨五相成身是關漸悟成佛義也後所
T2474_.78.0113a24: 辨現智身見智身成菩提相。是關頓悟成佛
T2474_.78.0113a25: 義。故五重結護云。自五相成身至金剛拍
T2474_.78.0113a26: 名理法身者。是約對依是頓悟行者觀之
T2474_.78.0113a27: 前。方觀彼漸悟所得五相成身佛。而爲境
T2474_.78.0113a28: 界義。指彼五相成身佛。則爲理法身佛云
T2474_.78.0113a29:
T2474_.78.0113b01: 次明自性自受用法身如來所居器界也。是
T2474_.78.0113b02: 次明五相成身後之自受法樂境界義。是名
T2474_.78.0113b03: 爲此軌中羯磨會也。故指歸云。金剛界大
T2474_.78.0113b04: 曼荼羅菩薩説毘盧遮那佛受用身以五相
T2474_.78.0113b05: 現成等正覺云云是説自受法樂事業威儀
T2474_.78.0113b06: 相。良是名羯磨會義也。次此後明三摩耶
T2474_.78.0113b07: 會也。是説利他行法也。故指歸云。成佛
T2474_.78.0113b08: 後以金剛三摩地現發生三十七智。廣説
T2474_.78.0113b09: 曼荼羅儀則。爲弟子受速證菩薩地法云云
T2474_.78.0113b10: 是即此義意也
T2474_.78.0113b11: 次明供養會。是通自行化他二義也。就中
T2474_.78.0113b12: 有三意。一者新成佛爲報古佛恩故成供
T2474_.78.0113b13: 養行也。二者法佛直爲引道弟子故説弟
T2474_.78.0113b14: 子所可成作之供養行也。故指歸云。説引
T2474_.78.0113b15: 入弟子儀。此中説蓮華部供養儀云云三者
T2474_.78.0113b16: 證得法佛果以後爲自受法樂故。示現供
T2474_.78.0113b17: 養自身佛之諸供養事業也。故教王經分別
T2474_.78.0113b18: 聖位等云。自受用故現三十七尊等云云
T2474_.78.0113b19: 胎藏界爲求成佛故先修供養行。金剛界
T2474_.78.0113b20: 成佛後爲報佛恩等故修供養行也。其意
T2474_.78.0113b21: 可悉之。供養者。大日經祕密曼荼羅品云。
T2474_.78.0113b22: 供養有四種。謂作禮合掌。并及慈悲等。世間
T2474_.78.0113b23: 與花香云云意云。佛菩薩及一切衆生能作自
T2474_.78.0113b24: 利利他三業一切作善皆名云供養也。謂取
T2474_.78.0113b25: 要言之。利益衆生而令歡喜諸佛。故名
T2474_.78.0113b26: 爲供養也。供養義是資益自他爲義故也」
T2474_.78.0113b27: 問。從初普禮以下入眞言門軌儀有重重
T2474_.78.0113b28: 軌則也。須先遇善友縁開此三密教法。而
T2474_.78.0113b29: 仰心也。次遇眞言傳授阿闍梨。而發
T2474_.78.0113c01: 起堅固深心。歸依三寶境界。方受此深
T2474_.78.0113c02: 密行法。而欲修此行法是時。先可奉禮拜
T2474_.78.0113c03: 三寶。齊是方且名可爲第一通達心之前
T2474_.78.0113c04: 相也。此通達心有二種相。一者所通達境。
T2474_.78.0113c05: 所謂第九阿摩羅識是也。是即本覺常住佛
T2474_.78.0113c06: 性也。是本覺是一切有情心性中從無所具
T2474_.78.0113c07: 足成就法爾常存性得法也。是即阿字本不
T2474_.78.0113c08: 生理者即是物也。此理即一切三世十方菩
T2474_.78.0113c09: 薩當所應了知通達法。一切諸佛已所證
T2474_.78.0113c10: 達法。故名云通達心也。而此本覺性是即
T2474_.78.0113c11: 恒沙萬*之所依體也。而一切衆生爲無始
T2474_.78.0113c12: 無明煩惱等被覆弊。而此本覺功徳法不
T2474_.78.0113c13: 令顯現也。而纔遇善友等縁雖聞
T2474_.78.0113c14: 法。未逮開顯覺悟此法故。因茲尚以最
T2474_.78.0113c15: 初發菩提心方屬所通達義也。二者能通
T2474_.78.0113c16: 達心。謂若齊以聞思修三惠之隨分了
T2474_.78.0113c17: 知此法。方屬修菩提心行也。故以最初
T2474_.78.0113c18: 發菩提心方屬所通達義者。大疏云。開
T2474_.78.0113c19: 者開佛知見即雙開菩提如初阿字。是菩
T2474_.78.0113c20: 提盡心也者。即此義意也。是指初發
T2474_.78.0113c21: 菩提心云即雙開菩提也。意云。是本有佛
T2474_.78.0113c22: 性與初發心倶是菩提心之初因罵。故
T2474_.78.0113c23: 合以攝一種。而總只云開也。若譬者尚云
T2474_.78.0113c24: 晦夕月總無光也。雖云爾過日月合宿一
T2474_.78.0113c25: 刹那時。此晦夕月有少光。雖爾尚方屬無
T2474_.78.0113c26: 光分也。是亦爾也。是即當是眞言門十
T2474_.78.0113c27: 位也
T2474_.78.0113c28: 問。以何義知初普禮是攝第一通達心義
T2474_.78.0113c29: 乎 答。准漸悟一切義成就菩薩之蒙法佛
T2474_.78.0114a01: 驚覺。初迴心眞言門時。明第一通達心。其
T2474_.78.0114a02: 儀軌文云。告言。善男子汝之所證處是一
T2474_.78.0114a03: 道清淨。金剛喩三昧及薩婆若智尚未能證
T2474_.78.0114a04: 知。勿以此爲足。應滿足普賢。方成最正
T2474_.78.0114a05: 覺。身心不動搖。定中禮諸佛。眞言曰。唵薩
T2474_.78.0114a06: 縛怛他誐多波娜滿南迦嚕弭云云此中普禮
T2474_.78.0114a07: 已畢是五相成身中通達心之最初相也。准
T2474_.78.0114a08: 之可知。於頓悟行中此普禮是相當最初
T2474_.78.0114a09: 通達心相也。此後始從淨三業之觀行
T2474_.78.0114a10: 以下。乃至大樂不空等者。是可屬第二修菩
T2474_.78.0114a11: 提心行法也。是即當此眞言門三賢位行也。
T2474_.78.0114a12: 所謂十住十行十迴向位是也。此淨地淨三
T2474_.78.0114a13: 業四禮等行法是稍成觀行深遠。故方攝第
T2474_.78.0114a14: 二修菩提心行也
T2474_.78.0114a15: 問。以何義故以淨地淨三業行攝第二菩
T2474_.78.0114a16: 提心行乎 答。儀軌中法佛爲一切義成就
T2474_.78.0114a17: 菩薩。示第二菩提心相。其文云。心爲阿羅
T2474_.78.0114a18: 耶。修淨以爲因。六度熏習故。彼心爲大
T2474_.78.0114a19: 心。藏識本非染。清淨無瑕穢。長時積福
T2474_.78.0114a20: 智。喩若淨滿月。乃至踊躍心歡喜。復曰。諸
T2474_.78.0114a21: 世尊。我已見自心。清淨如滿月。離諸煩惱
T2474_.78.0114a22: 垢能執所執等是意豈當淨地淨三業義
T2474_.78.0114a23: 乎。意云。淨地者是覺知藏識心地之從本已
T2474_.78.0114a24: 來清淨不染本不生理也。是名云淨地也。
T2474_.78.0114a25: 淨三業者。覺悟藏識所持三業之煩惱等雜
T2474_.78.0114a26: 染種子本不生義。而淨除三業罪等。攝第
T2474_.78.0114a27: 二菩提心行也。頓悟菩薩之行菩提心義准
T2474_.78.0114a28: 此可知也。何況觀佛金剛起四禮等豈不
T2474_.78.0114a29: 行菩提心所攝乎具義可見蓮
華部儀執也
T2474_.78.0114b01: 復次以初普禮行直攝第二修菩提心行義
T2474_.78.0114b02: 有也。普禮即行菩提心之行故也。若依是
T2474_.78.0114b03: 義者。以普禮以前仰。歸依三寶心可爲
T2474_.78.0114b04: 第一通達心也 問。若先所明成菩提是言
T2474_.78.0114b05: 初歡喜地者。其以前若金剛縛若入智合智
T2474_.78.0114b06: 等是定可地前行也。而何彼軌説金剛縛
T2474_.78.0114b07: 文云即以縛能淨第八識亦除雜染種。又
T2474_.78.0114b08: 説入智文云。想善無漏智。入於藏識中云云
T2474_.78.0114b09: 故知。是尚可屬地上行也 答。此等文只
T2474_.78.0114b10: 或約觀想之有勝用而引成後無漏徳而
T2474_.78.0114b11: 言之。或亦約假立無漏義言之也 問。其
T2474_.78.0114b12: 假立無漏者何義乎 答。勝鬘經寶窟引佛
T2474_.78.0114b13: 性論意云。流有三義。一流入三界。二流退
T2474_.78.0114b14: 失。如退失色界生下界等。三流脱功徳善
T2474_.78.0114b15: 根失戒定惠。今此三流故名無漏云云今此
T2474_.78.0114b16: 合智之無漏義准可知也。或又地前三賢位
T2474_.78.0114b17: 有成就生空智之無漏義也。又摩訶衍論
T2474_.78.0114b18: 三云。趣向行者位在三賢。於此位中人空
T2474_.78.0114b19: 無漏成就自在無所疑畏云云若亦金剛縛
T2474_.78.0114b20: 之淨除藏識中雜染種子者。但是明三密法
T2474_.78.0114b21: 功用也。忽不可關行者無漏智力斷惑徳
T2474_.78.0114b22: 也。或行人觀想前可謂依三密法身一切
T2474_.78.0114b23: 惑種盡義也。又入智觀是地前觀想也。故
T2474_.78.0114b24: 古師蓮華部儀軌​​&T047368; 云。次入智出本尊儀軌。
T2474_.78.0114b25: 八葉白蓮一肘間。炳現a字素黄色。禪智倶
T2474_.78.0114b26: 入金剛縛。召入如來寂靜智云云私云。此入
T2474_.78.0114b27: 智若是地上觀想者。何於此處可用彼地
T2474_.78.0114b28: 前觀行中所用一肘狹少月輪觀乎。故知入
T2474_.78.0114b29: 智是地前觀想也。次合智者前觀想増長成
T2474_.78.0114c01: 堅固也。故古師​​&T047368; 云。合智印名云如來堅固
T2474_.78.0114c02: 拳也。但始從業障除成菩提以下。乃至現
T2474_.78.0114c03: 智身者。是當第三成金剛心也。此位即從
T2474_.78.0114c04: 歡喜至第十地位也。前所明普禮淨地淨
T2474_.78.0114c05: 三業四禮等。是修菩提心初相也。乃至大慾
T2474_.78.0114c06: 及大樂召罪摧罪一往可配住行向三賢位
T2474_.78.0114c07: 行也。若約人可配薩王愛之人。又釋始
T2474_.78.0114c08: 從普禮淨三業以下金剛掌名爲第一通達
T2474_.78.0114c09: 心也。是眞言門十位相當也。始從金剛縛
T2474_.78.0114c10: 開心以下至召罪摧罪。是第二修菩提心行
T2474_.78.0114c11: 也。是相當眞言門三賢位也。業除障以下
T2474_.78.0114c12: 如前釋也。是釋意云。金剛掌以上多依
T2474_.78.0114c13: 心身修習行法。故名云發心之中通達
T2474_.78.0114c14: 心也。金剛縛以下以無漏智除惑障。故名
T2474_.78.0114c15: 云三賢位之修菩提行也。業障除以下直斷
T2474_.78.0114c16: 除惑障。證初地已上無漏智。故名爲第三成
T2474_.78.0114c17: 金剛心也。但始從此普禮及淨三業等乃
T2474_.78.0114c18: 至成菩提心者。是關頓行人也。此中意
T2474_.78.0114c19: 明頓悟菩薩成佛儀式故。此中不可關彼
T2474_.78.0114c20: 漸悟人也。此意正明頓悟菩薩成菩提相故
T2474_.78.0114c21: 也。約此頓入者之修菩提心行中業障除成
T2474_.78.0114c22: 菩薩。後方如彼一切義成就菩提。能修成十
T2474_.78.0114c23: 縁生句觀法。而以後頓修得五相成身行法
T2474_.78.0114c24: 之果位。而今頓悟眞言門菩薩能可修習此
T2474_.78.0114c25: 行法。宛可如彼一切成就菩薩行之得果云
T2474_.78.0114c26: 也。修此行法應成如彼一切義成就菩薩
T2474_.78.0114c27: 之五相成身作法故也。仍頓悟法中委不明
T2474_.78.0114c28: 之也。然即此中間必可有修學眞言門菩
T2474_.78.0114c29: 薩之十地間所修行無量行法也。但是中且
T2474_.78.0115a01: 顯示十地滿心之間方修滿此法佛相好莊
T2474_.78.0115a02: 嚴等業也。但於此中略説初地乃至第十
T2474_.78.0115a03: 地行。而攝取此中間八地行意耳。若依普
T2474_.78.0115a04: 賢儀軌等意者。此現智者是明修相好之
T2474_.78.0115a05: 行成辨義也。故軌云。次結現智身。二羽金
T2474_.78.0115a06: 剛縛。禪智入於掌。身前想月輪。於中觀本
T2474_.78.0115a07: 尊。諦觀於相好。遍入金剛已云云此文豈
T2474_.78.0115a08: 不此修相好業義意乎。次見智身者。是
T2474_.78.0115a09: 當五相成身中第四成金剛身相也。此法是
T2474_.78.0115a10: 當眞言門中等覺成滿金剛無間道位也。
T2474_.78.0115a11: 是即因位極成滿位也。是位人即所修習諸
T2474_.78.0115a12: 業行皆圓滿也。故軌云。次結見智身。印契
T2474_.78.0115a13: 如前相。見彼智薩埵。應觀於自身。鉤召引
T2474_.78.0115a14: 入縛。令喜作成就文此良於本尊以四明
印而攝入自身也
T2474_.78.0115a15: 即彼修相好業之業成就畢。而以此相攝自
T2474_.78.0115a16: 身。將欲入佛果時行是也。次陳三昧耶又
T2474_.78.0115a17: 名成菩提者。是即當第五成本尊佛身圓滿
T2474_.78.0115a18: 相也。是即眞言門究竟妙覺法身地是也。故
T2474_.78.0115a19: 軌云。成本尊瑜伽背後遍入於月輪。彼中
T2474_.78.0115a20: 尊觀薩埵體我云云即此義意也。是前等覺
T2474_.78.0115a21: 已滿菩提已昇佛果。方自身背負月輪具
T2474_.78.0115a22: 足諸相好莊嚴而遍入金剛不壞體已云也。
T2474_.78.0115a23: 陳三昧耶者。成佛以後酬施陳利他本誓願
T2474_.78.0115a24: 義也。或布陳供佛本誓故云陳三摩耶也」
T2474_.78.0115a25: 問。於五相成身中有廣蓮華斂蓮華二心。
T2474_.78.0115a26: 是何身所攝乎 答。於是有二説。謂有相
T2474_.78.0115a27: 似此觀與實證觀故也。一者依用心次第
T2474_.78.0115a28: 説者。地前三賢有廣蓮華斂蓮華云也。故是
T2474_.78.0115a29: 五相之中第二相之所攝也。二者依諸古師
T2474_.78.0115b01: 蓮華部儀軌。私​​&T047368; 者此廣斂二心倶有第三
T2474_.78.0115b02: 證蓮華心中云云。是即金剛
心第三也
次軌文云。次應想
T2474_.78.0115b03: 大海等者。是明法佛所居器世界相也。是
T2474_.78.0115b04: 准文可知也。大師金剛界無名略​​&T047368; 云。既正
T2474_.78.0115b05: 報理智法身今已圓滿成就。所以可有依報
T2474_.78.0115b06: 之淨土。所以次有道場觀
T2474_.78.0115b07: 問。於胎藏界中何故於未成佛以前建立
T2474_.78.0115b08: 道場觀也。而於此金剛界法中已成佛以
T2474_.78.0115b09: 後建立道場觀哉 答。是有深意趣云云
T2474_.78.0115b10: 問。有此不同意也 答。且於胎藏界。是行
T2474_.78.0115b11: 者爲修行法。先建立道場。而修三密行。行
T2474_.78.0115b12: 法成就事是依本尊之助成力故也。因之先
T2474_.78.0115b13: 建立道場安置本尊。而修供養行法。其行
T2474_.78.0115b14: 法成就以後方成佛身也。於金剛界者。金
T2474_.78.0115b15: 剛頂經大途明一切義成就菩薩經歴顯教
T2474_.78.0115b16: 之修行位。而以後頓蒙法佛驚覺。俄入眞
T2474_.78.0115b17: 言法之頓成佛果義也。於此迴心向密法
T2474_.78.0115b18: 中事。金剛界諸佛俄如胡麻。遍滿大虚空
T2474_.78.0115b19: 界。而驚覺一切義成就菩薩。而令入眞言
T2474_.78.0115b20: 法。故此中忽不建立道場莊嚴儀式也。但
T2474_.78.0115b21: 以虚空爲道場義也。而以此一切義成就
T2474_.78.0115b22: 菩薩之入眞言門之軌則古迹。而可爲頓悟
T2474_.78.0115b23: 眞言行者之規模意也。但成佛以後要此佛
T2474_.78.0115b24: 可居自受用報佛之國土也。所以五相成
T2474_.78.0115b25: 身以後安置道場觀者。蓋此義意而已。而
T2474_.78.0115b26: 以理實言之者。二界且其成佛前後道場觀
T2474_.78.0115b27: 應齊等義也
T2474_.78.0115b28: 五相成身問答鈔一卷
T2474_.78.0115b29:   文治六年二月二十九日在妙字大宮□五十五□
午時許書了
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