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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59

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T2217_.59.0613a01: 知下文説行者悟入。何云一機頓悟漸修
T2217_.59.0613a02: 乎。又疏第三云。復次大悲胎藏發生三昧中
T2217_.59.0613a03: 有種種法界門種種善知識。如善財童子次
T2217_.59.0613a04: 第詢求或於如是法門已善修行而於餘
T2217_.59.0613a05: 門未能究習。若入普門世界時則能於一
T2217_.59.0613a06: 念中具足相應是名深行阿闍梨也文此
T2217_.59.0613a07: 又雖修一門不入普門不能窮盡也。又
T2217_.59.0613a08: 雜問答云。若有人入此三昧門而修行者
T2217_.59.0613a09: 即從一門直至如來所證文此同今疏文
T2217_.59.0613a10: 矣。重意云。得入法界者一門法界也。即上
T2217_.59.0613a11: 同於本尊也。即是普入等者普門法界也。
T2217_.59.0613a12: 從一門即入普門故云即。或一門即普門
T2217_.59.0613a13: 故云即也。意云。從此一門得入一門法
T2217_.59.0613a14: 界則即入普門法界也爲言故知從此一門
T2217_.59.0613a15: 等重牒上意爲入普門之由來也。又義
T2217_.59.0613a16: 云。得入法界者普門法界也。從此一門者指
T2217_.59.0613a17: 上同於本尊一門也。是從一門入普門義
T2217_.59.0613a18: 也。普入法界者又從普門法界爲化他出
T2217_.59.0613a19: 各各一門故云普入一切法界矣。或得入法
T2217_.59.0613a20: 界又一門法界也。普入法界者釋成一門義
T2217_.59.0613a21: 也。意云。得入法界者十九種金剛等一切一
T2217_.59.0613a22: 門法界也爲言
T2217_.59.0613a23: 大日經疏指心鈔卷三
T2217_.59.0613a24:   弘長元年七月十三日於醍醐寺報恩院抄
T2217_.59.0613a25: 畢
T2217_.59.0613a26:   頼瑜生年三十六歳
T2217_.59.0613a27:
T2217_.59.0613a28:
T2217_.59.0613a29:
T2217_.59.0613b01:
T2217_.59.0613b02:
T2217_.59.0613b03: 大日經疏指心鈔卷第四
T2217_.59.0613b04:   疏卷第一之四
T2217_.59.0613b05: 前明諸執金剛一向是如來智印者。謂諸執
T2217_.59.0613b06: 金剛雖通慈悲等從多分云一向智印歟。
T2217_.59.0613b07: 又第一重心數尊中雖有定及慈悲等約智
T2217_.59.0613b08: 相應云智印歟。或云。諸執金剛或一向智
T2217_.59.0613b09: 印或一向慈印等而異菩薩各相兼故但智
T2217_.59.0613b10: 印者擧一顯餘歟。今此菩薩等者。疏下釋
T2217_.59.0613b11: 云。諸菩薩在悲智之間故上求下化故爲第
T2217_.59.0613b12: 二文意云。悲者化他故云下化。即第三重釋
T2217_.59.0613b13: 迦等也。智者自行故云上求。即第一重執金
T2217_.59.0613b14: 剛也。各擧一顯一矣。然第二重諸菩薩在
T2217_.59.0613b15: 於悲智中兼上求下化故云又兼慈悲等
T2217_.59.0613b16: 也。又四大菩薩中文殊是惠除障是定故云
T2217_.59.0613b17: 義兼定惠。彌勒即慈普賢是悲。抄普賢云行
T2217_.59.0613b18: 願故行願即大悲故。云又兼慈悲也。又四
T2217_.59.0613b19: 菩薩各各兼慈悲定惠故云義兼等也。所
T2217_.59.0613b20: 謂慈氏是兼悲之慈故云謂佛四無量心等
T2217_.59.0613b21: 也。文殊又兼定之惠故云即是具衆徳義
T2217_.59.0613b22: 也。餘菩薩又爾也。故別受名結文隨應可
T2217_.59.0613b23: 得。若依初義者指菩薩名云別名也。謂
T2217_.59.0613b24: 標諸執金剛今此菩薩成此結故。意云。前
T2217_.59.0613b25: 諸執金剛持智印故云執金剛。今菩薩兼定
T2217_.59.0613b26: 惠慈悲故受菩薩別名也爲言問。通別一雙。
T2217_.59.0613b27: 然金剛菩薩内大眷屬通名。依何云別耶。
T2217_.59.0613b28: 答。於自雖通金剛菩薩相對猶得別稱也。
T2217_.59.0613b29: 或又下卷金剛菩薩倶名大心衆。望彼云別
T2217_.59.0613c01: 歟。又依次義者。普賢慈氏等云別名歟。意
T2217_.59.0613c02: 云。四菩薩云慈氏云妙惠等名異一向智
T2217_.59.0613c03: 印故得定惠等別名也爲言後義未必爲別
T2217_.59.0613c04: 名因故。又中義非理。執金剛有十九別名
T2217_.59.0613c05: 故。故初義爲勝矣
T2217_.59.0613c06: 亦是毘盧遮那内證功徳者。且内證外用重
T2217_.59.0613c07: 重。或四重壇從内向外而分内外也。或
T2217_.59.0613c08: 四重各有内外本地四重云内加持四重云
T2217_.59.0613c09: 外。謂從法門身現羯磨身故。當知諸菩
T2217_.59.0613c10: 薩法門等者所現加持身羯磨形也。下云善
T2217_.59.0613c11: 知識身是也。法門者能現内證法門身。下云
T2217_.59.0613c12: 法界門。上云定惠慈悲是也。故指此定惠
T2217_.59.0613c13: 等云内證功徳也。今文意云。謂如執金剛
T2217_.59.0613c14: 内證對十智力有十佛刹今菩薩内證法門
T2217_.59.0613c15: 對十智力有十佛刹也爲言故上釋云。如來
T2217_.59.0613c16: 智印無量且以十智力以表衆會數云云又
T2217_.59.0613c17: 義。如執金剛法門羯磨相對有十佛刹今菩
T2217_.59.0613c18: 薩法門羯磨相對有十佛刹也爲言又准執
T2217_.59.0613c19: 金剛加持身有十佛刹。當知菩薩法門身有
T2217_.59.0613c20: 十佛刹也爲言本經十佛刹專約加持身故
T2217_.59.0613c21: 但疏云智印者經釋互顯歟
T2217_.59.0613c22: 又般若釋論等者。智論第三十三云。如釋迦
T2217_.59.0613c23: 文佛。未出家時車匿給使優陀那戲咲瞿毘
T2217_.59.0613c24: 耶耶輸陀等諸婇女爲内眷屬。出家六年苦
T2217_.59.0613c25: 行時五人給仕。得道時彌喜羅陀須那刹多
T2217_.59.0613c26: 羅阿難密跡力士等是名内眷屬。大眷屬者
T2217_.59.0613c27: 舍利弗目連摩訶迦葉須菩提迦旃延富樓那
T2217_.59.0613c28: 阿泥盧豆等諸聖人及彌勒文殊師利颰陀婆
T2217_.59.0613c29: 羅諸阿毘跋致一生補處菩薩等是名大眷
T2217_.59.0614a01: 屬文私云。今所引是此釋取意略抄。彼論是
T2217_.59.0614a02: 大品般若釋故云般若釋論也。問。智論次下
T2217_.59.0614a03: 云。復次佛有二種身一者法性生身二者隨
T2217_.59.0614a04: 世間身。世間身眷屬如先説。法性生身者有
T2217_.59.0614a05: 無量無數阿僧祇一生補處菩薩侍從文准
T2217_.59.0614a06: 此文。釋迦佛非生身。何云生身佛耶。答。生
T2217_.59.0614a07: 身有二。謂法性生身父母生身也。疏生身者
T2217_.59.0614a08: 父母生身也。即下文隨世間身是也。故智論
T2217_.59.0614a09: 第九云。佛有二種身。一者法性身二者父母
T2217_.59.0614a10: 生身文故無違耳。問。阿難成道夜初生二十
T2217_.59.0614a11: 五歳時詣佛所。又舍利弗等又成道以後弟
T2217_.59.0614a12: 子。何彼等云内大眷屬耶。答。總指佛在世
T2217_.59.0614a13: 云成道時。未必初成時歟。或又九世相入
T2217_.59.0614a14: 意歟。手草云。問。疏指普賢等菩薩云一一
T2217_.59.0614a15: 是毘盧遮那内證功徳。何故云普賢等是大
T2217_.59.0614a16: 眷屬。答。約本地之時皆無非遮那内證之
T2217_.59.0614a17: 徳。今約事迹故云爾文
T2217_.59.0614a18: 及彌勒文殊等者。法華文句云。彌勒此云慈
T2217_.59.0614a19: 氏文上生經疏云。梅呾唎耶唐云慈也。古
T2217_.59.0614a20: 云彌帝隷。或彌勒。皆訛也文玄應音義云。正
T2217_.59.0614a21: 理論云阿氏多。此云無勝。舊云耆多。或
T2217_.59.0614a22: 作阿逸多。皆訛也文文殊釋至下可知矣。
T2217_.59.0614a23: 問。一生補處者何義乎。答。大論第七云。滿
T2217_.59.0614a24: 濡尸利慈氏菩薩是諸菩薩皆是補處紹尊
T2217_.59.0614a25: 位者略抄問。一生者何生耶。答。法華攝釋
T2217_.59.0614a26: 第一云。問。一生補處約何等生名爲一生
T2217_.59.0614a27: 耶。答。且如彌勒昔在人中名一生事一
T2217_.59.0614a28: 大生也。若據小生者而有四也。天中中
T2217_.59.0614a29: 有及本有二人中中有及本有二合爲四生。
T2217_.59.0614b01: 如七生等依大生説。實理論生有二十八
T2217_.59.0614b02: 云云私云。此意都卒上生閻浮下生合云一
T2217_.59.0614b03: 生歟。遁麟記云。一生所繋菩薩者。謂無始
T2217_.59.0614b04: 來爲多生死之所繋縛故。今唯一生所繋
T2217_.59.0614b05: 未得成佛。故言一生所繋菩薩文私云。此
T2217_.59.0614b06: 閻浮半生云一生歟。攝釋云。菩薩有三。一
T2217_.59.0614b07: 者一生所繋二者最後之身三者坐於道樹。
T2217_.59.0614b08: 上生即一生所繋。下生局得二身○今此三
T2217_.59.0614b09: 生唯約化佛。餘未見文。以理而言亦通餘
T2217_.59.0614b10: 有云云今疏第六云。今此經宗言一生者。未
T2217_.59.0614b11: 至第十一地唯少如來一位。未得證知。更
T2217_.59.0614b12: 有一轉法性生即補佛所故名一生補處
T2217_.59.0614b13: 略抄私云。此指成佛位云一生也。自當攝
T2217_.59.0614b14: 釋第三生。然自證化他法應異耳。又智論第
T2217_.59.0614b15: 三十八云。問曰。兜卒天上何以説一生補處
T2217_.59.0614b16: 不説二生三生。答曰○復次有人言但説
T2217_.59.0614b17: 大者不限於小文私案論意説大生故云
T2217_.59.0614b18: 一生。若限小説者可云二生三生歟。問。若
T2217_.59.0614b19: 依小生何不云四生耶。答。攝釋云。若爾何
T2217_.59.0614b20: 故智度論説彌勒三生。答。以在人中即得
T2217_.59.0614b21: 成佛故除人中本有一生但言三也文私云。
T2217_.59.0614b22: 閻浮下生時即成佛故除本有生也爲言
T2217_.59.0614b23: 今謂佛加持身等者。今加持身者即毘盧舍
T2217_.59.0614b24: 那也。故上文云。毘盧舍那加持尊特身文謂
T2217_.59.0614b25: 以法身成道例生身成道耳。或又内眷屬
T2217_.59.0614b26: 云加持身。以法身眷屬例生身眷屬故。故
T2217_.59.0614b27: 次上文云。以加持故現爲一善知識身也
T2217_.59.0614b28: 文問。何故名内大耶。答。雜問答云。執金剛
T2217_.59.0614b29: 衆持如來密印故爲内。普賢等衆定惠相
T2217_.59.0614c01: 應行如來事故爲大文＊亦作淺深説者。若
T2217_.59.0614c02: 依今釋幷執金剛菩薩名又准生身内大則
T2217_.59.0614c03: 内淺大深歟。若約四重次第内深大淺也。然
T2217_.59.0614c04: 實無淺深上淺深故二義無相違歟
T2217_.59.0614c05: 故大品等者。大品般若經第一序品云。復次
T2217_.59.0614c06: 舍利弗。菩薩摩訶薩欲在一切聲聞辟支佛
T2217_.59.0614c07: 前欲給侍諸佛欲爲諸佛内眷屬欲得
T2217_.59.0614c08: 大眷屬欲得菩薩眷屬欲淨報大施。當
T2217_.59.0614c09: 學般若波羅蜜文智論三十三釋今經文。
T2217_.59.0614c10: 如先引。但疏釋先引經後擧可知矣
T2217_.59.0614c11: 普賢菩薩者。文句十云。大論觀經同名遍吉。
T2217_.59.0614c12: 此經名普賢。皆漢語。梵邲輸&T075586;陀。此云普
T2217_.59.0614c13: 賢文義疏云。外國名三曼多跋陀羅。三曼此
T2217_.59.0614c14: 云普也。跋陀羅云賢。此土亦名遍吉文
T2217_.59.0614c15: 謂菩提心所起行願等者。大師釋云。普賢圓
T2217_.59.0614c16: 因以圓融三法爲宗。即是一切如來菩提心
T2217_.59.0614c17: 行願身也文義釋第五十卷本釋普賢云。即是
T2217_.59.0614c18: 大日圓因。而佛圓因之果也文私云。普賢圓
T2217_.59.0614c19: 因者持業。普賢即圓因故。大日圓因者依主。
T2217_.59.0614c20: 大日之圓因故。此圓因是通菩提心及行願。
T2217_.59.0614c21: 倶大日之因故。菩提心行願如次能所起。同
T2217_.59.0614c22: 是普賢體也。及身口意者當大師釋身字。猶
T2217_.59.0614c23: 如身祕密即法佛三密。故准此文者。今三
T2217_.59.0614c24: 密即圓因之果也。若約因者普賢三密也。悉
T2217_.59.0614c25: 皆等二句釋上普義。純一等兩句釋上賢義
T2217_.59.0614c26: 耳。故法藏釋云。徳周法界曰普淨順善稱
T2217_.59.0614c27: 賢文又玄賛云。仁慈惠悟曰賢。徳利周備
T2217_.59.0614c28: 名普。此由内證一眞外成萬徳。所以徳
T2217_.59.0614c29: 利周備仁慈惠悟故名普賢。般若理趣云。一
T2217_.59.0615a01: 切有情皆如來藏。普賢菩薩遍自體故由證
T2217_.59.0615a02: 普遍賢善之理能證之道名爲普賢。○或内
T2217_.59.0615a03: 證此普遍賢理外彰三業無所不賢故名
T2217_.59.0615a04: 普賢文私云。疏約三業釋普義賛就三業
T2217_.59.0615a05: 成賢義矣
T2217_.59.0615a06: 慈氏菩薩者。慈恩玄賛第二云。彌勒姓慈文
T2217_.59.0615a07: 嘉祥義疏第一云。彌勒者此云慈也。過去値
T2217_.59.0615a08: 彌勒佛發願名彌勒也。出一切智光仙人
T2217_.59.0615a09: 經。彌勒昔作一切智光仙人値慈氏佛説
T2217_.59.0615a10: 慈三昧經故目慈也。華嚴經云。初得慈三
T2217_.59.0615a11: 昧説名慈也文又心地觀經云。彌勒菩薩法
T2217_.59.0615a12: 王子從初發心不食肉。以是因縁名慈
T2217_.59.0615a13: 氏文又賢愚經云。國王象師調象即慈心。生
T2217_.59.0615a14: 從是得名慈氏文此中賢愚經幷玄賛釋意
T2217_.59.0615a15: 同今疏釋歟。佛心是大慈悲故以慈爲種
T2217_.59.0615a16: 姓。今菩薩從彼種姓中生故云慈氏。基師
T2217_.59.0615a17: 彌勒姓慈者又此意歟
T2217_.59.0615a18: 不斷佛家者。二本義釋倶家字作種矣
T2217_.59.0615a19: 謂佛四無量心等者。祕藏記釋四無量心云。
T2217_.59.0615a20: 慈悲喜捨。與樂爲慈拔苦爲悲不害爲喜捨
T2217_.59.0615a21: 亘三事文義章第八四無量義云。四無量者化
T2217_.59.0615a22: 物心也。化心不同一門説四。謂慈悲喜捨。
T2217_.59.0615a23: 愛憐名慈惻愴曰悲慶悦名喜亡壞稱捨。
T2217_.59.0615a24: 心無存著故曰亡壞。經中名之以爲無量
T2217_.59.0615a25: ＊亦云四等。縁於無量諸衆生起故名無量。
T2217_.59.0615a26: 等縁一切故復名等文問。此菩薩偏大慈與
T2217_.59.0615a27: 樂得名。何云四無量心耶。答。疏云。今以慈
T2217_.59.0615a28: 爲稱首文意云。此菩薩雖具四無量慈心
T2217_.59.0615a29: 勝故取爲首之慈爲稱也爲言或此菩薩正
T2217_.59.0615b01: 雖主慈兼具餘三故云四無量。約正故云
T2217_.59.0615b02: 稱首也。問。四中慈爲首。法必然歟。又依人
T2217_.59.0615b03: 耶。答。一往可約人。若依觀音悲爲首故。
T2217_.59.0615b04: 理實法又可爾。互相依故。義章第八云。次
T2217_.59.0615b05: 論主伴。如龍樹言慈爲妙主餘三隨從。如
T2217_.59.0615b06: 民從王。慈心正是與樂之意。故説爲主。無
T2217_.59.0615b07: 悲拔苦與樂不成故悲隨慈。無喜除嫉與
T2217_.59.0615b08: 樂不勝故喜隨慈。無捨除礙與樂不等故
T2217_.59.0615b09: 捨隨慈。蓋乃且據一門爲論。理實四行皆
T2217_.59.0615b10: 得爲主齊得爲伴。互相隨故文又云。言
T2217_.59.0615b11: 體用者。初一慈行是其徳體後三徳用。如
T2217_.59.0615b12: 維摩説慈是體故。○後三用故隨人化益。
T2217_.59.0615b13: ○此等皆是對人用也。一相如是。理實四
T2217_.59.0615b14: 行齊得爲體竝得爲用。互相依故文可思
T2217_.59.0615b15: 之
T2217_.59.0615b16: 上云普賢等者。釋來由也。自證之徳者。義
T2217_.59.0615b17: 釋中釋普賢佛境界莊嚴三昧云。此佛境界
T2217_.59.0615b18: 者即是諸佛自證不思議平等心地。莊嚴謂
T2217_.59.0615b19: 大悲胎藏曼荼羅文欲化衆生等者。釋從
T2217_.59.0615b20: 自證徳起慈之義也
T2217_.59.0615b21: 妙吉祥菩薩等者。玄賛第二云。曼殊室利云
T2217_.59.0615b22: 妙吉祥。與衆生樂。是北方常喜世界歡喜藏
T2217_.59.0615b23: 摩尼寶積佛也。聞名能滅四重等罪文探玄
T2217_.59.0615b24: 記第四云。文殊師利或云尸利或云漫殊室
T2217_.59.0615b25: 利或翻爲敬首或云傳首或又云濡首又
T2217_.59.0615b26: 云妙徳又云妙吉祥。○又梵語喚頭爲室
T2217_.59.0615b27: 利。吉祥徳等亦爲室利。故致翻譯不同也
T2217_.59.0615b28: 文或云。妙徳等者漢名三種中前後二名釋
T2217_.59.0615b29: 其義。今名何不釋耶。文句二云。文殊師利此
T2217_.59.0615c01: 云妙徳。大經云。了了見佛性猶如妙徳等文
T2217_.59.0615c02: 思益經云。雖説諸法而不起法相不起
T2217_.59.0615c03: 非法相故名妙徳文亦名妙音者。問。法華
T2217_.59.0615c04: 文殊妙音別體異名。何今爲文殊名耶。答。
T2217_.59.0615c05: 妙樂五百問論云。妙音海來文此釋文殊海
T2217_.59.0615c06: 來也。應知雖別有妙音文殊又名妙音
T2217_.59.0615c07: 也
T2217_.59.0615c08: 言以大慈悲力等者。又來由也。演妙法音者
T2217_.59.0615c09: 釋妙音義也。義釋云。此菩薩通達如來甚深
T2217_.59.0615c10: 般若唯是佛佛自證不可與人。是故以嬰
T2217_.59.0615c11: 兒行演説人法無我略抄嬰兒行者弘決第
T2217_.59.0615c12: 八引釋名云。人之初生曰嬰兒者。胸前曰
T2217_.59.0615c13: 嬰接之嬰前而乳養之故曰嬰也文今推以
T2217_.59.0615c14: 二空説對自證云嬰兒行歟
T2217_.59.0615c15: 若以無分別法等者。或云。文殊妙惠説法上
T2217_.59.0615c16: 有斷惑顯理徳云除蓋障也云云私云。今文
T2217_.59.0615c17: 法譬影略互顯。謂法中擧能斷法而顯所顯
T2217_.59.0615c18: 理。喩中擧所顯日示披雲風也。問。今無分
T2217_.59.0615c19: 別法者定惠中何耶。答。既云滅諸戲論。可
T2217_.59.0615c20: 無分別智。依之摩訶衍論正體智斷隨相云
T2217_.59.0615c21: 云論即隨相云諸戲論識故。或又定。今文句
T2217_.59.0615c22: 是明除蓋障定故。法藏釋理定云。塵相既
T2217_.59.0615c23: 止無所分別故云止也文今無分別可准
T2217_.59.0615c24: 知之。況智斷惑專依定故。修惠唯斷惑散惠
T2217_.59.0615c25: 不爾故。又義。定惠名從増勝實通止觀。故
T2217_.59.0615c26: 定亦斷惑何失。故法藏釋云。隨相而論止
T2217_.59.0615c27: 名定觀名惠。就實而言定通止觀惠亦如
T2217_.59.0615c28: 是文又義釋云。即法性之悲以自在力能
T2217_.59.0615c29: 除一切衆生一切蓋障文依此釋大悲斷惑
T2217_.59.0616a01: 歟。此悲即法性故云無分別法也。問。初
T2217_.59.0616a02: 義擧前妙惠功不釋今三昧歟。第二義與
T2217_.59.0616a03: 復次釋何異乎。第三義似定惠雜亂矣。後
T2217_.59.0616a04: 義後得智猶不斷。況所起大悲乎。答。智斷
T2217_.59.0616a05: 惑皆依定故推窮勝能在於定。故云定何
T2217_.59.0616a06: 失。猶如摩訶衍稱矣。次義。正釋説法斷疑
T2217_.59.0616a07: 之次弟。故云次妙音明之也。復次釋。六度
T2217_.59.0616a08: 次第。故云次妙惠明之。般若禪定六度次
T2217_.59.0616a09: 第故。次義。定惠與止觀有同異二義何失。
T2217_.59.0616a10: 後義彼性宗後得智許斷證。今宗又大悲斷
T2217_.59.0616a11: 惑。何失
T2217_.59.0616a12: 如來諸有所作等者。釋來由也。諸有所作
T2217_.59.0616a13: 者文殊妙惠説法也。一事因縁者除蓋障斷
T2217_.59.0616a14: 惑證理也
T2217_.59.0616a15: 復次行人等者。來由別釋也。謂般若者文殊
T2217_.59.0616a16: 也。禪定者今菩薩也。斷惑功專依定故。或
T2217_.59.0616a17: 又正釋總爲除蓋障釋。復次爲來由歟。既
T2217_.59.0616a18: 云如來所作未必損文殊故。然故次妙音
T2217_.59.0616a19: 明之。釋難遮故先義爲吉矣
T2217_.59.0616a20: 此四菩薩即是佛身四徳等者。鈔第二云。疏
T2217_.59.0616a21: 佛身四徳者。一行願彌淪二佛宗不斷三大
T2217_.59.0616a22: 悲演法四深定除障。如是次第而配屬之文
T2217_.59.0616a23: 或云。今四菩薩是既云佛身四徳。八葉四
T2217_.59.0616a24: 隅菩薩歟。其故思第二重菩薩阿闍梨所傳
T2217_.59.0616a25: 曼＊荼羅中文殊除蓋障地藏虚空藏也。又現
T2217_.59.0616a26: 圖中但有地藏虚空藏除蓋障三菩薩。然今
T2217_.59.0616a27: 四菩薩中二菩薩纔雖擬第二重三菩薩專
T2217_.59.0616a28: 同八葉四行。況復疏第十六云。又四菩薩普
T2217_.59.0616a29: 賢巽文殊坤慈氏乾觀音艮是其位也。前縁
T2217_.59.0616b01: 起列衆中或以除蓋障替觀音或以除一
T2217_.59.0616b02: 切惡趣替文殊也。義各異。課用一事亦得
T2217_.59.0616b03: 也。此中用觀音爲正也文既云縁起。是序
T2217_.59.0616b04: 品義。故大般若中以序品名縁起品也。云
T2217_.59.0616b05: 列衆非指今文乎。但大眷屬者。中臺總體
T2217_.59.0616b06: 是心王邊葉別相即心數故云眷屬也。故大
T2217_.59.0616b07: 師釋云。大毘盧遮那如來與自眷屬四種法
T2217_.59.0616b08: 身住金剛法界宮云云又義。既云大眷屬
T2217_.59.0616b09: 可第二重。故疏第三云。從大悲萬行現第
T2217_.59.0616b10: 二重諸大眷屬云云又云。從心已下是持大
T2217_.59.0616b11: 悲萬行諸大眷屬云云當卷上文釋大眷屬
T2217_.59.0616b12: 云。諸菩薩大悲方便普門攝受文文義是同。
T2217_.59.0616b13: 又第六云。次造第二重四菩薩等諸大眷
T2217_.59.0616b14: 屬云云既云四菩薩。非今四菩薩乎。況復
T2217_.59.0616b15: 内大眷屬專可依親近次第。而八葉四隅菩
T2217_.59.0616b16: 薩親近於如來猶近自第一重。何不云内
T2217_.59.0616b17: 眷屬矣。但疏幷現圖壇第二重諸尊相違者
T2217_.59.0616b18: 不擧諸尊盡歟。依之疏第二十云。觀音文
T2217_.59.0616b19: 殊彌勒已在八葉中。漸出于外故次圓中復
T2217_.59.0616b20: 有文殊觀音等云云此文意。於三重壇第一
T2217_.59.0616b21: 重爲初第二重云次圓也。爰知今四菩薩
T2217_.59.0616b22: 在第二重也。第十六文者指具縁品歟。具
T2217_.59.0616b23: 縁品經云。普賢慈氏尊及與除蓋障除一切
T2217_.59.0616b24: 惡趣文以除惡趣替文殊者當于此文矣。
T2217_.59.0616b25: 今品中無除惡趣故説具縁支分故云縁
T2217_.59.0616b26: 起歟。又義。凡四行菩薩第二重四菩薩其體
T2217_.59.0616b27: 同故或約四行邊云佛身四徳或約眷屬
T2217_.59.0616b28: 邊云第二重也。十六卷文或以除障替觀
T2217_.59.0616b29: 音者指今品也。或以除惡趣替文殊者
T2217_.59.0616c01: 指具縁品也。若倶指具縁品者不可置初
T2217_.59.0616c02: 或字。二或字是顯指兩品耳。或云。觀音在
T2217_.59.0616c03: 八葉自性身。在第二重受用身。在第三重
T2217_.59.0616c04: 變化身。餘尊又可爾耳。尋云。除蓋觀音同體
T2217_.59.0616c05: 異名歟。除惡文殊＊亦爾乎。答。大師彌陀次
T2217_.59.0616c06: 第九字配九尊云。阿觀音羅除蓋障云云小
T2217_.59.0616c07: 野小眼毒女擧八菩薩云。觀自在菩薩地藏
T2217_.59.0616c08: 菩薩除蓋障菩薩云云依此等釋別體菩薩歟。
T2217_.59.0616c09: 或云觀音除蓋障眞言同。何非同體矣。然
T2217_.59.0616c10: 言雖同體是別例如四佛四波印雖同體是
T2217_.59.0616c11: 別。又如彌勒如意輪讃是一其體異矣。況復
T2217_.59.0616c12: 胎藏次第二菩薩言別也。又般若寺抄云。除
T2217_.59.0616c13: 蓋障無能勝文文殊除惡趣同異准知之。問。
T2217_.59.0616c14: 佛身四徳文何故四菩薩云四徳耶。答。般若
T2217_.59.0616c15: 寺抄云。普賢是菩提。慈氏大慈大悲普門
T2217_.59.0616c16: 方便。文殊是大智決斷用。除蓋障是大空寂
T2217_.59.0616c17: 照方便所謂常樂我淨
四徳也云云		依此釋者。四菩薩爲
T2217_.59.0616c18: 常樂我淨四徳也。大師法華開題云。東南
T2217_.59.0616c19: 方普賢即大捨徳。西南方文殊則大喜徳。西
T2217_.59.0616c20: 北方觀音即大悲智。東北方慈氏則大慈智
T2217_.59.0616c21: 文此説逆次爲慈悲喜捨。又千手軌中自東
T2217_.59.0616c22: 南順次爲慈悲喜捨。此等説順逆雖異四徳
T2217_.59.0616c23: 義同。又祕藏記中普賢虚空藏觀音虚空庫
T2217_.59.0616c24: 如次爲慈悲喜捨也。金剛界次第等又同
T2217_.59.0616c25: 之。尋云。第一重第二重約十三大院方如
T2217_.59.0616c26: 何。答。第一重。上方遍智院又云佛母院下方五
T2217_.59.0616c27: 大院。左方金剛手院。右方觀音院。第二重。上
T2217_.59.0616c28: 方文＊殊院下方虚空藏院左方除蓋障院右
T2217_.59.0616c29: 方地藏院。第三重。上方釋迦院現圖中釋迦爲
第二重文＊殊爲
T2217_.59.0617a01: 第三
重也		下方蘇悉地院。外金剛部院迴四方爲
T2217_.59.0617a02: 第三重也。尋云。今經中盡十三大院乎。答。
T2217_.59.0617a03: 菩提心義第三安然云。二＊所中説十三院。如
T2217_.59.0617a04: 具縁品圖尊中有十院云。初中臺八葉二初
T2217_.59.0617a05: 重遍知印等佛部三觀音等蓮華部四金剛手
T2217_.59.0617a06: 金剛部五二明王加上遍知爲佛部也六第
T2217_.59.0617a07: 三重釋迦等七第二重文＊殊等八除蓋障九
T2217_.59.0617a08: 地藏十虚空藏。轉字品中有十一院。一中臺
T2217_.59.0617a09: 二遍知印三觀世音四金剛手五二明王六四
T2217_.59.0617a10: 大護七釋迦文八文殊九除蓋障十地藏十一
T2217_.59.0617a11: 虚空藏。大儀軌中更加二院爲十三院文｣
T2217_.59.0617a12: 釋論云菩提等者。智論第四云。問曰。何等名
T2217_.59.0617a13: 菩提。何等名薩埵。答曰。菩提名諸佛道。薩
T2217_.59.0617a14: 埵名或衆生或大心。是人諸佛道功徳盡欲
T2217_.59.0617a15: 得其心。不可斷不可破如金剛山。是名
T2217_.59.0617a16: 大心。如偈説。一切諸佛法智惠及戒定能利
T2217_.59.0617a17: 益一切。是名爲菩提。其心不可動能忍成
T2217_.59.0617a18: 道事不斷亦不破。是心名薩埵文私云。是
T2217_.59.0617a19: 人諸佛道功徳盡欲得者忍樂修行等也。其
T2217_.59.0617a20: 心不斷等者堅持不捨義也。般若寺抄云。有
T2217_.59.0617a21: 所云道心者樂求菩提有情故云菩提薩
T2217_.59.0617a22: 埵文
T2217_.59.0617a23: 復次此人等者。智論第五云。問曰。何名摩訶
T2217_.59.0617a24: 薩埵。答。摩訶者大。薩埵名衆生或名勇心。
T2217_.59.0617a25: 此人心能爲大事不退不還大勇心故名
T2217_.59.0617a26: 摩訶薩埵。復次摩訶薩埵者。於多衆生中最
T2217_.59.0617a27: 爲上首。是故名爲摩訶薩埵。復次多衆生中
T2217_.59.0617a28: 起大慈大悲成立大乘能行大道得最大
T2217_.59.0617a29: 處故名摩訶薩埵。復次大人相成就故名摩
T2217_.59.0617b01: 訶薩埵。○復次必能説法破一切衆生及己
T2217_.59.0617b02: 身大邪見大愛大我心等諸煩惱故名爲摩
T2217_.59.0617b03: 訶薩埵文惠影疏第二云。大人者以其諸徳
T2217_.59.0617b04: 斯修故得稱文私云。此中復次多衆生已下
T2217_.59.0617b05: 忍樂修行之義也。以上堅持不捨之意也。今
T2217_.59.0617b06: 文智論第四第五二文也。第四中釋菩提故
T2217_.59.0617b07: 題次云釋初品中菩提第五文第五卷釋摩
T2217_.59.0617b08: 訶薩埵故題次云釋初品中摩訶薩埵第六
T2217_.59.0617b09: 文又於摩訶薩埵釋有正釋復次多釋。然
T2217_.59.0617b10: 今疏中菩提爲正釋摩訶薩爲復次釋。恐
T2217_.59.0617b11: 似違論文乎。私案。論中文異故爲非正復
T2217_.59.0617b12: 之別釋。疏中二名雖異目於一體故爲正
T2217_.59.0617b13: 釋復次歟。故大師釋云。又菩提薩埵亦爲
T2217_.59.0617b14: 摩訶薩文或又疏中復次者非對正釋。釋
T2217_.59.0617b15: 別文故云復次。猶如起信論中云復次言
T2217_.59.0617b16: 意識等也。又第五文雖有多釋同摩訶薩
T2217_.59.0617b17: 釋。故疏爲一種釋歟。木幡義云。薩埵與摩
T2217_.59.0617b18: 訶薩埵爲正釋復次。但薩埵是自利義摩訶
T2217_.59.0617b19: 薩埵是利他義也云云又准智論正文云及與
T2217_.59.0617b20: 己身摩訶薩又兼自利歟
T2217_.59.0617b21: 大邪見大愛等者。鈔第二云。疏大邪見大愛
T2217_.59.0617b22: 等者。涅槃云。一切煩惱邪見攝盡謂破壞三
T2217_.59.0617b23: 寶焚燒善根。戒經十種謗三寶爲最重故
T2217_.59.0617b24: 邪見稱大。若據發潤生死流轉無明愛取爲
T2217_.59.0617b25: 大。若據遠隨現行障無學道我愛慢爲大
T2217_.59.0617b26: 餘可名輕。若煩惱當體相望則十大煩惱爲
T2217_.59.0617b27: 重隨惑爲輕等。今此智人必能説法破壞故
T2217_.59.0617b28: 名摩訶薩埵文
T2217_.59.0617b29: 此索多者等者。疏第十七持明禁
戒品		云。猶行大
T2217_.59.0617c01: 願求大法起大行成大菩提事。所謂普令
T2217_.59.0617c02: 衆生入佛知見故名大士也。此有情者梵
T2217_.59.0617c03: 音索多是著義。猶如世間人深著身心不
T2217_.59.0617c04: 能暫離也。今菩提索多亦爾。此大菩提行
T2217_.59.0617c05: 乃至無有一念休息放捨之心故名索多
T2217_.59.0617c06: 也。又名薩埵。是有情義。以於有情之中能
T2217_.59.0617c07: 修無上道荷一切諸餘衆生。即是衆生之中
T2217_.59.0617c08: 無上故名大有情也。衆生隨所執著義。今
T2217_.59.0617c09: 能自出後令他出故名大有情也文私云。索
T2217_.59.0617c10: 多是著義者同今索多者忍樂修行堅持不
T2217_.59.0617c11: 捨之義也。薩埵是有情義者又同今薩埵名
T2217_.59.0617c12: 衆生之釋也。雜問答云。又薩埵者梵音正
T2217_.59.0617c13: 應言索多。○若以義言之是堅持不捨之
T2217_.59.0617c14: 義也文鈔第二云。前云薩埵直呼於人。今
T2217_.59.0617c15: 云索多乃屬人之功業。即是忍樂修行堅持
T2217_.59.0617c16: 不捨。言聲明有如是法者即八轉聲法也。謂
T2217_.59.0617c17: 前云薩埵直目衆生之體。即體聲也。今云
T2217_.59.0617c18: 索多直屬衆生之業。即業聲也文觀鈔云。薩
T2217_.59.0617c19: 埵翻衆生。直依人體故云體聲。索多忍樂
T2217_.59.0617c20: 修行等義。是約用故云業聲也云云範抄云。
T2217_.59.0617c21: 體聲體文故云sata。不呼入聲索多讀點
T2217_.59.0617c22: 故云業聲也云云體業是八轉聲中其二也。
T2217_.59.0617c23: 或不流便者十四本同今文。十卷義釋流字
T2217_.59.0617c24: 作當字矣
T2217_.59.0617c25: 薩埵略有三種者。問。大師釋云。又薩埵有
T2217_.59.0617c26: 四。愚識金智是也文其數相違。如何。答。於
T2217_.59.0617c27: 菩提薩埵且約顯密人開金智也。故雜問
T2217_.59.0617c28: 答云。問。何言愚童等耶。答。六道凡夫名愚
T2217_.59.0617c29: 童。聲聞縁覺名爲有識。修佛道人名爲菩
T2217_.59.0618a01: 提。問。彼金薩此三中是何。答。即第三人文
T2217_.59.0618a02: 故知金薩是第三開也。又五祕密儀軌云。有
T2217_.59.0618a03: 三種薩埵。所謂愚童薩埵智薩埵金剛薩埵
T2217_.59.0618a04: 文此文開金智以有識合愚童歟。釋論中
T2217_.59.0618a05: 二乘攝邪定故。又高尾口決云。四種薩埵
T2217_.59.0618a06: 如次凡夫二乘菩薩佛取意此意金智合更開
T2217_.59.0618a07: 佛歟。佛又菩提薩埵攝故或金薩云佛歟。
T2217_.59.0618a08: 密人皆果地人故。問。金薩者何菩薩耶。答。
T2217_.59.0618a09: 或云。四大菩薩云金薩。簡顯菩薩密菩薩
T2217_.59.0618a10: 皆云金薩歟。今云但金剛手也。問答中上
T2217_.59.0618a11: 釋祕密主義畢云此菩薩名金剛薩埵指
T2217_.59.0618a12: 此。云彼金剛薩埵之故。又五祕密軌云。以
T2217_.59.0618a13: 金剛薩埵開其二種薩埵修行得此金剛乘
T2217_.59.0618a14: 人即名金剛薩埵文准此釋通四行何過。
T2217_.59.0618a15: 凡三四薩埵顯密分別隨宜不定。今就諸大
T2217_.59.0618a16: 菩薩文出三種薩埵故。此中愚童有識是第
T2217_.59.0618a17: 三重生身眷屬二乘世天等也。菩提薩埵四
T2217_.59.0618a18: 大菩薩等也。然第一重執金剛等疏中攝屬
T2217_.59.0618a19: 未明故。彼第一重金薩等即第三人也云也。
T2217_.59.0618a20: 故知今此三種薩埵三重聖衆也。但祕鍵釋
T2217_.59.0618a21: 約顯密判薩埵歟。或又彼探彼經深祕意
T2217_.59.0618a22: 成四行菩薩三摩地也。問。愚童不知因果
T2217_.59.0618a23: 六道凡夫。有識興滅度想定性二乘。何云
T2217_.59.0618a24: 曼荼聖衆乎。答。十界輪圓曼荼故六道二乘
T2217_.59.0618a25: 又海會聖衆也。問。若爾胎藏界所列六道等
T2217_.59.0618a26: 衆生皆可實類乎。若云實類者今此曼荼是
T2217_.59.0618a27: 從本垂迹之圓壇大悲利生之海會。是故中臺
T2217_.59.0618a28: 自性之佛漸現三重曼荼之聖衆八葉受用
T2217_.59.0618a29: 之尊專成四種法身之化用。當知＊胎藏諸
T2217_.59.0618b01: 尊皆以佛智所現云事。若實類凡夫見之可
T2217_.59.0618b02: 成罪仰之有何益哉。故大師釋＊胎藏聖
T2217_.59.0618b03: 衆云。有從果向因人無從因至果人云云
T2217_.59.0618b04: 若云非實類者疏下釋云。我是凡夫外道惡
T2217_.59.0618b05: 趣衆生。亦名五逆大邪見人。大悲曼荼羅正
T2217_.59.0618b06: 表此義也云云又先徳釋云。不改九界迷
T2217_.59.0618b07: 情悉目等流法身云云爾者左右不明如何
T2217_.59.0618b08: 答。凡眞言宗義專此事顯祕藏幽旨獨此義
T2217_.59.0618b09: 極。所謂今教意四重曼荼之聖衆皆是本有
T2217_.59.0618b10: 常住之佛體。六道四生之群類併又自性清
T2217_.59.0618b11: 淨之法身也。是以重重帝網之莊嚴無一法
T2217_.59.0618b12: 而漏草木。智智無邊之聖衆無一類而捨含
T2217_.59.0618b13: 識。若除實類則圓壇稱難成。若限權化
T2217_.59.0618b14: 則輪圓稱易闕者歟。故知約佛智照見者凡
T2217_.59.0618b15: 夫本等流法身。又依密號名字者實類性曼
T2217_.59.0618b16: 荼聖衆。若爾挫實類而云權化何失。故金
T2217_.59.0618b17: 界次第云。入我我入故本尊與我一體無別。
T2217_.59.0618b18: 但爲表本迹義有加持歸依觀云云此意
T2217_.59.0618b19: 指未斷惑之行者非爲本尊之垂迹乎。然
T2217_.59.0618b20: 則我等皆不動自性而成六道四生之形
T2217_.59.0618b21: 隨順無明而受三途八難之苦。尋源汲流
T2217_.59.0618b22: 皆是遮那之垂迹也。挫實類仰大悲本尊
T2217_.59.0618b23: 何失。推本見跡併又法身之應現也。指凡
T2217_.59.0618b24: 夫祈無邊悉地豈空。若強捨實類尋權化
T2217_.59.0618b25: 爭成衆生即佛之觀。偏惡凡夫愛聖者誰
T2217_.59.0618b26: 開凡聖不二之覺乎。大悲曼荼羅正表此
T2217_.59.0618b27: 義也。甚有深意者歟。伏惟我宗意現覺諸
T2217_.59.0618b28: 法之故貪嗔癡慢現顯明王忿怒之姿。直約
T2217_.59.0618b29: 諸法之故欲觸愛慢直成菩薩慈悲之質。五
T2217_.59.0618c01: 趣四生之鬼畜隔之永沈三途之苦海。八苦
T2217_.59.0618c02: 五衰之人天融之即到五智之覺岸。迷悟在
T2217_.59.0618c03: 己無執而到蓋此謂歟。況復彼顯乘猶性惡
T2217_.59.0618c04: 通融之故馳煩惱即煩惱之談。此密乘豈性
T2217_.59.0618c05: 相歴然之故無生死即生死之義而已
T2217_.59.0618c06: 一者愚童等者。鈔第二云。愚謂愚癡。童謂嬰
T2217_.59.0618c07: 童。取未會分別也下。經云。愚童凡夫類猶如
T2217_.59.0618c08: 羝羊文不知實諦因果等者不知四聖諦世
T2217_.59.0618c09: 出世因果之道理。故世間三心此中攝歟。十
T2217_.59.0618c10: 六行相觀門是二乘所行故。況修行義第一
T2217_.59.0618c11: 心難得。二三有五戒十善修行故。心行邪
T2217_.59.0618c12: 道下四句初二句忍樂修行義後兩句堅持不
T2217_.59.0618c13: 捨之義也。猶如下顯不捨義歟
T2217_.59.0618c14: 二者有識薩埵等者。鈔第二云。疏二者有識
T2217_.59.0618c15: 者謂有所識知者也。對前愚童故稱有識
T2217_.59.0618c16: 也文私云。有所識知者二乘初覺知生死過
T2217_.59.0618c17: 患故云有識也。又准下文。云識性二乘
T2217_.59.0618c18: 約求涅槃之邊云有識歟。性者理性故。或
T2217_.59.0618c19: 二倶存故云有識。前後文互顯故。纔覺知等
T2217_.59.0618c20: 釋忍樂修行義。著保化城等釋堅持不捨義
T2217_.59.0618c21: 也。於如來功徳者釋二乘不名菩提薩埵
T2217_.59.0618c22: 之由也。問。二乘亦得菩提。何不名菩提薩
T2217_.59.0618c23: 埵乎。答。安然釋云。三乘皆名菩提而二
T2217_.59.0618c24: 乘不名摩訶薩埵文准此釋今菩提薩埵是
T2217_.59.0618c25: 摩訶薩埵故不通二乘歟。又智論第四云。
T2217_.59.0618c26: 復次三種道皆是菩提。一者佛道二者聲聞
T2217_.59.0618c27: 道三者辟支佛道。辟支佛道聲聞道雖得菩
T2217_.59.0618c28: 提而不稱爲菩提。佛功徳中菩提稱爲菩
T2217_.59.0618c29: 提。是名菩提薩埵文依此文菩提薩埵名
T2217_.59.0619a01: 但約佛菩提故不通二乘。何以摩訶薩簡
T2217_.59.0619a02: 彼乎。恐安公釋違智論文歟
T2217_.59.0619a03: 出過一切臆度戲論等者。鈔第二云。一切之
T2217_.59.0619a04: 言攝盡内外。有諸外道計我自性即同欲
T2217_.59.0619a05: 界或同色無色界乃至謂非想處即是涅
T2217_.59.0619a06: 槃○又説一切有道人言。神人一切法門中
T2217_.59.0619a07: 求不可得。如龜毛兔角常無。而陰界入實有
T2217_.59.0619a08: 自性。以如是等戲論法故。蓋由不識其
T2217_.59.0619a09: 心。今此菩提出過如是臆度戲論種種過失
T2217_.59.0619a10: 一向純淨即是衆生本心。了知此者名之
T2217_.59.0619a11: 爲菩提薩埵也文
T2217_.59.0619a12: 於是人中等者。安然云。三乘皆名菩薩○唯
T2217_.59.0619a13: 菩薩名摩訶薩文慈恩釋云。揀小菩薩若
T2217_.59.0619a14: 異二乘故云摩訶薩也文
T2217_.59.0619a15: 明群機嘉會之時等者。五大明王義云。嘉會
T2217_.59.0619a16: 者是一時義。法王啓運之日大衆嘉會之時
T2217_.59.0619a17: 也文玄賛一云。此有二義。一法王啓化機
T2217_.59.0619a18: 器咸集説聽事訖總名一時。二説者聽者其
T2217_.59.0619a19: 相會遇時分無別故言一時文文句引肇師
T2217_.59.0619a20: 釋云。法王啓運嘉會之時云云同記云。啓初
T2217_.59.0619a21: 開也。運合宜也。嘉善也。佛法大運必稱物
T2217_.59.0619a22: 機故云善。會稱機品云云又疏第四云。良
T2217_.59.0619a23: 日晨者意在菩提心嘉會之晨也文有人云。
T2217_.59.0619a24: 自性所成眷屬爲未來流通示現群機之相
T2217_.59.0619a25: 也。又云。有三種壇。謂祕密壇法身嘉會壇
T2217_.59.0619a26: 報身大悲壇應身今於隨他法界宮現他受用
T2217_.59.0619a27: 相故云群機嘉會也云云有人云。普賢金剛
T2217_.59.0619a28: 手等各引實行菩薩爲當機衆故云群機
T2217_.59.0619a29: 嘉會也云云私云。三義中初義爲勝。自受
T2217_.59.0619b01: 法樂説故不可有實行。又自性身土故不
T2217_.59.0619b02: 可云他受用也。所以然者上擧執金剛諸
T2217_.59.0619b03: 菩薩畢結此等大衆爲聽法故而云次明群
T2217_.59.0619b04: 機嘉會。應知指上金剛菩薩云群機。理實
T2217_.59.0619b05: 雖三世常恒説爲未來流通准如常示此
T2217_.59.0619b06: 相也
T2217_.59.0619b07: 若十佛刹等者。若不定義擧伴顯主也。經
T2217_.59.0619b08: 中大日幷執金剛等各住自證三昧句説眞
T2217_.59.0619b09: 言故。即眞言藏品等説是也。若不爾者何
T2217_.59.0619b10: 在次明群機嘉會之時所同聞法之文下明
T2217_.59.0619b11: 此義矣。故知指正説時也。故疏第六云。若
T2217_.59.0619b12: 現世天身則説彼天三昧道。若現聲聞身
T2217_.59.0619b13: 則説聲聞三昧道○當知此中偈頌如是無
T2217_.59.0619b14: 量刹塵。非世間結集經卷所能具載文主伴
T2217_.59.0619b15: 倶雖説大日獨爲教主。故下文云如此時
T2217_.59.0619b16: 中佛説何法等耳。或云。今此文重釋上大
T2217_.59.0619b17: 衆各爲聽法以三密而供養大日也。若不
T2217_.59.0619b18: 爾者何不擧大日。如此儀式皆今經説時
T2217_.59.0619b19: 分故云次明等也。今謂。時分義縱雖廣通
T2217_.59.0619b20: 所同聞法但取正説也。上既云然此經流布
T2217_.59.0619b21: 等下文云爾時住於佛日而演説法。此乃望
T2217_.59.0619b22: 於流通結集而指正説時云各各廣演則無
T2217_.59.0619b23: 限量等也。當知今説時永異如常八箇年等
T2217_.59.0619b24: 説時。時分説法無邊際限量故。結集者總
T2217_.59.0619b25: 云住於佛日等也。然字是結前義結成前時
T2217_.59.0619b26: 法也
T2217_.59.0619b27: 爾時住於佛日等者。或云。凡有三種日。一世
T2217_.59.0619b28: 間日如世間
至相推		二圓明日以淨眼
至之異		三如來日然以至
日也		或
T2217_.59.0619b29: 云。文分爲二。然以下釋加持故句以上釋
T2217_.59.0619c01: 越三時如來之日文也。私云。此日有二種。
T2217_.59.0619c02: 一實相之日。此中有能越所越。此即釋經越
T2217_.59.0619c03: 三時之文也。此日是本地身自證之日也。謂
T2217_.59.0619c04: 云圓明常住又云實相之日此意矣。二然
T2217_.59.0619c05: 以下如來之日。以佛神力逗衆機延促自
T2217_.59.0619c06: 在。釋經如來之日句也。此即住加持。説今
T2217_.59.0619c07: 經之時也。三平等句是所説法也。加持故三
T2217_.59.0619c08: 字若約能加持則大日如來也。若據所加
T2217_.59.0619c09: 持時法二種也。大疏抄云。意離三際始終
T2217_.59.0619c10: 常住不變大日如來加持故説此法門言也文
T2217_.59.0619c11: 或又通釋經二句文也。以淨眼下總明能越
T2217_.59.0619c12: 時也。延促自在又非世間日故。彼長短定
T2217_.59.0619c13: 故。此延促自在故。故知經中越字含二義
T2217_.59.0619c14: 也。能越中擧自證爲加持來由也。若無自
T2217_.59.0619c15: 證則加持何故起矣。例如上釋集會擧内
T2217_.59.0619c16: 證而爲加持起因矣。問。如來日是於加持
T2217_.59.0619c17: 世界而逗實行應加持日。故或云令瑜伽
T2217_.59.0619c18: 行者或云咸適衆機此意也。依之疏第六
T2217_.59.0619c19: 云。然諸行人若深入瑜伽境界三昧時自當
T2217_.59.0619c20: 了了聽聞如正説時無異。是故名爲佛加
T2217_.59.0619c21: 持日也文何。答。凡今經遠被未來機故云
T2217_.59.0619c22: 行者云適機歟。或又自性所成眷屬爲未
T2217_.59.0619c23: 來流通假現此相故云爾矣。但第六卷釋
T2217_.59.0619c24: 者。加持日有二種。謂今經説會自性加持身
T2217_.59.0619c25: 説時云正説時是也。行者聽聞説時他受加
T2217_.59.0619c26: 持身行相。故異也。或又此云佛日云如來
T2217_.59.0619c27: 日彼云加持日故其意別耳。又寶淨院僧正
T2217_.59.0619c28: 解第六文云。於此文可有二義。爲自受
T2217_.59.0619c29: 法樂説爲他受法樂説。若瑜伽行人入三
T2217_.59.0620a01: 昧時了了聽聞者隨他義。如正説時者隨自
T2217_.59.0620a02: 説云云或述意云。行者顯得邊云隨他法爾
T2217_.59.0620a03: 恒説爲隨自也云云問。今經一代間可云何
T2217_.59.0620a04: 時説耶。答。今經法身説非釋迦説。何作此
T2217_.59.0620a05: 問耶。但智證大師指歸云。總十方三世修
T2217_.59.0620a06: 多羅同顯三句本無異轍。明知在一切經
T2217_.59.0620a07: 後文又小野纂要引出生義畢云。法華經
T2217_.59.0620a08: 後説眞言文先師云。以第六文案今佛日
T2217_.59.0620a09: 義一代之間大日經説時是初七日判定耳。
T2217_.59.0620a10: 故十地論云。以初七日定不説法。思惟行
T2217_.59.0620a11: 故○自受法樂故文意云。一切義成就菩薩
T2217_.59.0620a12: 依o@m字觀唱後夜成道法身先初七日説隨
T2217_.59.0620a13: 自意大日經。故云自受法樂故。然顯一乘機
T2217_.59.0620a14: 隔聞故云思惟行故。是故住化他加持身
T2217_.59.0620a15: 他受用身第二七日説隨他意華嚴一乘也。例
T2217_.59.0620a16: 如彼第二七日華嚴説會小機隔聞云思惟
T2217_.59.0620a17: 故更赴鹿苑而説小乘法門。華嚴經云。我
T2217_.59.0620a18: 起道場詣婆羅奈文此意也。又此初七日
T2217_.59.0620a19: 實相之日故圓明常住也。然又佛神力故延
T2217_.59.0620a20: 促自在故云佛日也。例如彼華嚴第二七日
T2217_.59.0620a21: 念劫圓融故九世相入耳。重意云。後夜成道
T2217_.59.0620a22: 説今經者。後夜丑寅不二時也。即示生佛
T2217_.59.0620a23: 不二義。此時是昨今不二時故。成道又即身
T2217_.59.0620a24: 成佛故。今經又即事而眞故。謂在不二時
T2217_.59.0620a25: 唱不二覺説不二教也。時人教相應矣。故
T2217_.59.0620a26: 御遺告云。吾示不二一心云云依此祈請
T2217_.59.0620a27: 於久米道場感得今經。可思之。又今經開
T2217_.59.0620a28: 題云。不二中不二本法文又密嚴院釋云。大
T2217_.59.0620a29: 日經能説教主不二總體本地法身也文問。
T2217_.59.0620b01: 剋定説時何云三世常恒説耶。答。雖剋定
T2217_.59.0620b02: 其時又不遮恒説。延促無礙故。念劫圓融
T2217_.59.0620b03: 故。彼華嚴猶雖第二七日説許恒説華嚴。
T2217_.59.0620b04: 況祕宗説時乎
T2217_.59.0620b05: 延促自在等者。維摩經云。或有衆生樂久住
T2217_.59.0620b06: 世而可度者菩薩即演七日以爲一劫令
T2217_.59.0620b07: 彼衆生謂之一劫或有衆生不樂久住而
T2217_.59.0620b08: 可度者菩薩即促一劫以爲七日令彼衆
T2217_.59.0620b09: 生謂之七日云云法華經云。五十小劫佛神
T2217_.59.0620b10: 力故令諸衆生謂如半日文
T2217_.59.0620b11: 日行四天下乃至三十時等者。鈔第二云。智論
T2217_.59.0620b12: 云。日名。從旦至夕初分中分後分。夜亦三
T2217_.59.0620b13: 分。一日一夜有三十時。春秋分時十五時屬
T2217_.59.0620b14: 晝十五時屬夜。餘時増減。五月晝十八時夜
T2217_.59.0620b15: 十二時。十一月翻此。言十五時屬晝三分中
T2217_.59.0620b16: 各五時也文又智證大師鈔云。疏云。日行
T2217_.59.0620b17: 四天下一周晝夜各有初中後分乃至三十
T2217_.59.0620b18: 時等。又第四云。西方暦法晝夜各有三十時
T2217_.59.0620b19: ○云云今撿西域記云○三十臘縛爲一牟
T2217_.59.0620b20: 呼栗多○又倶舍頌云。百二十刹那爲恒刹
T2217_.59.0620b21: 那量。臘縛此六十。此三十須臾。此三十晝
T2217_.59.0620b22: 夜○今案倶舍須臾西域牟呼栗多彼此量同
T2217_.59.0620b23: 也。以此牟呼栗多五箇經於日夜。合六
T2217_.59.0620b24: 時即成五六三十也。若日夜各有三十時
T2217_.59.0620b25: 者。日夜三時各各具二合十二時。此日之六
T2217_.59.0620b26: 時各加五牟呼栗多即五六三十也。夜亦如
T2217_.59.0620b27: 是。故言日夜各有三十時。又案之初中後
T2217_.59.0620b28: 三分各通於晝夜合成六時。此六時各各具
T2217_.59.0620b29: 十故歴日夜即成六十。各計至於三十
T2217_.59.0620c01: 也。各字之勢可通冠三十字。第四卷云。日
T2217_.59.0620c02: 夜各有三十時。故又初中後時各各可有
T2217_.59.0620c03: 二分合成六時。六時各五成五六三十也。
T2217_.59.0620c04: 即與前案不相異也文私云。前抄春秋分時
T2217_.59.0620c05: 者約晝夜停等時春秋時正也晝夜各有十五
T2217_.59.0620c06: 時合成三十時也。五月十一月者約極長
T2217_.59.0620c07: 極短故有十八十二時也。中間増減可知。
T2217_.59.0620c08: 具如倶舍頌疏十一也。故知日行此州雖
T2217_.59.0620c09: 晝夜時有等不等。隨在何位晝夜合則有
T2217_.59.0620c10: 三十時也。初中後三分是日夜各以二時可
T2217_.59.0620c11: 爲一分歟。此釋違下文云晝夜各有三十
T2217_.59.0620c12: 時之文也。後抄意存二義。初意日夜各有
T2217_.59.0620c13: 初中後分合有六時。此一時各經五箇牟呼
T2217_.59.0620c14: 栗多成五六三十也。此約晝夜停等時歟。
T2217_.59.0620c15: 後義晝夜各有三十時也。此中又有二意。
T2217_.59.0620c16: 初義日夜三時初中後各具二合十二時。一
T2217_.59.0620c17: 時間經五箇也。後義初中後三分各通晝
T2217_.59.0620c18: 夜合六時。此一時間經十箇也。此意前二
T2217_.59.0620c19: 時合爲一時故六時十二時雖異其意無
T2217_.59.0620c20: 違。後兩解意以今文同第四釋。然日夜各
T2217_.59.0620c21: 有三十時説違倶舍西域等諸師釋。此甚難
T2217_.59.0620c22: 解。今文各字被初中後不及三十時歟。言
T2217_.59.0620c23: 日夜各有初中後分。計牟呼栗多合至三
T2217_.59.0620c24: 十時也爲言若爾下文恐各字誤歟。可合字
T2217_.59.0620c25: 歟。若又以下文爲定量今文各字貫三十
T2217_.59.0620c26: 時讀之。三十時者非牟呼栗多歟。又嘉祥
T2217_.59.0620c27: 法華統略云。時量短長有十二節。極短名刹
T2217_.59.0620c28: 那翻爲一念。百二十念爲一瞬。六十瞬爲
T2217_.59.0620c29: 一息。三十息爲一須臾。三十須臾爲一日
T2217_.59.0621a01: 夜。十五日夜爲半月。兩半月爲一月文私
T2217_.59.0621a02: 云。此又同倶舍等説。今瞬者彼恒刹那也。
T2217_.59.0621a03: 息者彼臘縛也。當知今晝夜各有三十時准
T2217_.59.0621a04: 彼等説一時分經二箇半牟呼栗多歟
T2217_.59.0621a05: 言如來種種三業等者。雜問答云。身密印語
T2217_.59.0621a06: 眞言心妙觀平等相應至大日尊遍一切處
T2217_.59.0621a07: 三平等究竟實際。若三中一闕即不能至平
T2217_.59.0621a08: 等＊之處。如車一輪闕都無所到。是即三平
T2217_.59.0621a09: 等義也文私云。疏約如來三業至一實理大
T2217_.59.0621a10: 師釋據行者三業證大日一實理而互顯也。
T2217_.59.0621a11: 一實理者阿字本不生理也
T2217_.59.0621a12: 身等於語等者。又應云心等於語等。亦可
T2217_.59.0621a13: 云心等於身等。順逆無礙横竪渉入故今擧
T2217_.59.0621a14: 一隅顯三端也。一心院僧都云。故上人明惠
T2217_.59.0621a15: 房云。華嚴一乘雖明三密平等義不及秘
T2217_.59.0621a16: 宗談。所謂華厳雖云身語歸心而平等全
T2217_.59.0621a17: 無以意密歸身語。以一心爲本故。密宗
T2217_.59.0621a18: 不然意密亦歸身語。六大爲本故。故淺深
T2217_.59.0621a19: 大異矣。問。三密平等宜然。今自他平等與
T2217_.59.0621a20: 華嚴三無差別有淺深耶。答。實範上人云。
T2217_.59.0621a21: 此三平等自法界故彼無差別由理融故是
T2217_.59.0621a22: 其淺深也云云同一醎味者。智論三十五云。譬
T2217_.59.0621a23: 如衆川萬流各各異色異味入於大海同
T2217_.59.0621a24: 爲一味一名文
T2217_.59.0621a25: 其迹所住處者。以其迹類下謂修如是道迹
T2217_.59.0621a26: 句。即進行義也。今行者踐先佛道跡而修行
T2217_.59.0621a27: 故云道迹也。故釋論第七云。三世一切菩薩
T2217_.59.0621a28: 衆如是如是如如隨踐順行應轉。如其次
T2217_.59.0621a29: 第不超數量不過位地超入義故文以所
T2217_.59.0621b01: 住處同次第修行得住三平等處即住處
T2217_.59.0621b02: 義也。謂大日尊三平等究竟實際位也。此
T2217_.59.0621b03: 位究竟處故云所住處也。句是究竟義故言
T2217_.59.0621b04: 辭句逗義亦如是者此意耳。義究竟
云句故		　重意云。
T2217_.59.0621b05: 今三密法門至一實究竟位方便故云三平
T2217_.59.0621b06: 等句也爲言句逗者高雄口決云。一句與逗
T2217_.59.0621b07: 差別何。答云。已止乃所留乎云句。足所留
T2217_.59.0621b08: 乎云逗也。言句者梵云談鉢未知正字此云
T2217_.59.0621b09: 所住處也云云
T2217_.59.0621b10: 爲所入門者。圓城寺金剛界八卷次第云。尋
T2217_.59.0621b11: 云。三密法門者能通門歟爲當内證法歟。或
T2217_.59.0621b12: 云。究竟内證法門也云云又安然云。以三密
T2217_.59.0621b13: 方便爲門見如來加持身取意或云。今此宗
T2217_.59.0621b14: 以彼法即爲門。門即法也。如h@rda抄。以自
T2217_.59.0621b15: 身三業入本尊三密時自身三業能入門本
T2217_.59.0621b16: 尊三密所入境也。又以本尊三密入行者三
T2217_.59.0621b17: 業翻之可知。故知門即法法即門是一體不
T2217_.59.0621b18: 二也云云或云且以三密方便望行者云
T2217_.59.0621b19: 所入對法界亦能入也云云私云。三平等故
T2217_.59.0621b20: 加持受用身即行者平等智身。故爲欲顯實
T2217_.59.0621b21: 無能所故云所入門也
T2217_.59.0621b22: 謂以身平等之密印等者。疏第十七云。自眞
T2217_.59.0621b23: 實謂自持眞言手印想於本尊以專念故
T2217_.59.0621b24: 能見本尊。本尊者即是眞實之理。非但見
T2217_.59.0621b25: 本尊而已又如實觀我之身。即同本尊故
T2217_.59.0621b26: 名眞實也。此有三平等之方便。身即印也。
T2217_.59.0621b27: 語即眞言也。心即本尊也。此三事觀其眞實
T2217_.59.0621b28: 究竟皆等。我此三平等與一切如來三平等
T2217_.59.0621b29: 無異。是故眞實也。行者修行時佛海大會決
T2217_.59.0621c01: 定信得入。若有疑慮則眞言之行終不能
T2217_.59.0621c02: 成文又云。先作三平等之方便謂眞言身印
T2217_.59.0621c03: 及觀本尊。見本尊時其心相應而住無有
T2217_.59.0621c04: 能動亂之者。又觀所持眞言從本尊心中
T2217_.59.0621c05: 流出而入其口。猶如華鬘無有間絶。即以
T2217_.59.0621c06: 如是佛之功徳自滿其身亦不從身更流
T2217_.59.0621c07: 出也文私云。今釋同此文矣
T2217_.59.0621c08: 如是加持受用身等者。或云。加持受用身者
T2217_.59.0621c09: 他受用身也。毘盧遮那遍一切身者自受用
T2217_.59.0621c10: 身也。平等智身者自性身也云云私云。疏第七
T2217_.59.0621c11: 云。行者但一心諦縁觀此聲字自當見佛
T2217_.59.0621c12: 加持身。若見加持身即見本地身。若見本
T2217_.59.0621c13: 地身即是行者自心也文准此文遍一切身
T2217_.59.0621c14: 者本地身也。何云自受用身乎。故知。受用
T2217_.59.0621c15: 身者智法身即識大也。遍一切身者理法身
T2217_.59.0621c16: 即五大也。是本尊六大也。平等智身者行者
T2217_.59.0621c17: 五蘊也。智者四蘊。身者色蘊也。所謂行者四
T2217_.59.0621c18: 蘊是本尊識大開之本尊五大亦行者色蘊開
T2217_.59.0621c19: 之。合二准之。識大四蘊倶五智之徳。五大
T2217_.59.0621c20: 色蘊同五輪之體也。本尊六大加入周遍行
T2217_.59.0621c21: 者五蘊故云加持云遍也。行者五蘊本尊
T2217_.59.0621c22: 六大平等一味故云平等也。斯則無能所
T2217_.59.0621c23: 而能所也。不到而到即身成佛之理。思之。故
T2217_.59.0621c24: 當卷下釋云。一切衆生色心實相常是毘盧
T2217_.59.0621c25: 舍那平等智身文可思之。或云。今宗行果
T2217_.59.0621c26: 皆a字本不生上因行果徳故謂本不生故
T2217_.59.0621c27: 云不行不到。然行不生而到不生際故云
T2217_.59.0621c28: 而行而到也。又義。今教明無盡莊嚴本具
T2217_.59.0621c29: 故不行不到。簡因海＊之行果之言也。而行
T2217_.59.0622a01: 而到顯性海行果之文也
T2217_.59.0622a02: 一切衆生皆入其中者自心即菩提故更無
T2217_.59.0622a03: 能所入然如實知自心故云皆入其中也｣
T2217_.59.0622a04: 時彼菩薩普賢等者。開題意已上通序自
T2217_.59.0622a05: 下別序也。二教論意已上自性身説法自下
T2217_.59.0622a06: 受用身説法云云兩釋異何。謂通序五句文
T2217_.59.0622a07: 述當經教主説處等自性土之行相故云自
T2217_.59.0622a08: 性身説法也。時彼已下三節文明現瑞奇特
T2217_.59.0622a09: 事故云別序。又此瑞相示加持世界事故
T2217_.59.0622a10: 爲三身説法文也。故無違耳。又一義云。毘
T2217_.59.0622a11: 盧遮那如來奮迅示現等文含總別二意。所
T2217_.59.0622a12: 謂毘盧遮舍那如來者自性身。即指上薄伽
T2217_.59.0622a13: 梵。即今經教主也。時彼菩薩祕密主又指
T2217_.59.0622a14: 前自性土同聞也。示現無盡莊嚴藏是正加
T2217_.59.0622a15: 持世界事也。今此無盡藏通三身是總也。
T2217_.59.0622a16: 局受用是別也。謂將説此乃至當廣説之者
T2217_.59.0622a17: 釋彼文之總説義。復次普賢已下釋彼文之
T2217_.59.0622a18: 別句義也。普賢祕密主等者。所現他受用土
T2217_.59.0622a19: 同聞解脱門所現善知識也。又轉釋佛莊嚴
T2217_.59.0622a20: 藏等文更釋上總中變化身也。又廣前相等
T2217_.59.0622a21: 等流身。又准知矣。大師且依別説意故配三
T2217_.59.0622a22: 身也。又所謂初發心已下得益文合總別意。
T2217_.59.0622a23: 大師此得益爲欲顯通三身故。等流文除
T2217_.59.0622a24: 之。疏家屬等流身爲示此文別義也。故知
T2217_.59.0622a25: 疏家宗家影略總別互顯也。應知兩師釋文
T2217_.59.0622a26: 雖似異義旨終無違耳。問。何以故二種釋
T2217_.59.0622a27: 知總別義乎。答。初釋感動大衆之言不局
T2217_.59.0622a28: 受用。悉現境界之文廣通三身。況法華序分
T2217_.59.0622a29: 等例廣可盡奇瑞故。況復大師金剛般若開
T2217_.59.0622b01: 題云。所謂萬徳者曼荼羅無盡莊嚴藏也○
T2217_.59.0622b02: 謂福徳者即四種法身相好也文此釋指無盡
T2217_.59.0622b03: 莊嚴藏福徳云四種法身。豈非總句乎。又
T2217_.59.0622b04: 復次釋先釋無盡藏爲今經瑞畢置所謂
T2217_.59.0622b05: 言釋無盡藏義而引經釋成時云一一皆現
T2217_.59.0622b06: 佛加持身。既云佛加持身。是受用身如來也。
T2217_.59.0622b07: 報身亦雖佛身次下文別明故。又至等流文
T2217_.59.0622b08: 云非但佛身等。非指今佛加持身等乎。故
T2217_.59.0622b09: 知總別義分別歟。又義。經文但別説也。大師
T2217_.59.0622b10: 注受用身故。但疏初釋總牒三身説文通
T2217_.59.0622b11: 釋三身爲今經瑞也。復次釋別釋受用身
T2217_.59.0622b12: 故云總別歟。或又兩釋倶總釋三身及得益
T2217_.59.0622b13: 是奇瑞義也。所謂已下文是別説也。初中正
T2217_.59.0622b14: 釋約大衆感動復次約實行引入也。問。前
T2217_.59.0622b15: 四菩薩十九金剛皆悉爲上首。今何局普賢
T2217_.59.0622b16: 密主乎。答。私云。上自性會眷屬今加持土伴
T2217_.59.0622b17: 類故主伴倶有異歟。或又此菩薩密主雖指
T2217_.59.0622b18: 自性土眷屬且爲顯主伴重重作如此説。
T2217_.59.0622b19: 例如法華地涌菩薩上説一一菩薩唱導之
T2217_.59.0622b20: 首下云是四菩薩最爲上首也。或義云壺坂房
T2217_.59.0622b21: 覺此菩薩祕密主即爲他受用身也。故五祕
T2217_.59.0622b22: 密經云。金剛薩埵他受用身云云私云。此義
T2217_.59.0622b23: 非理。下等流段指上二身而云非但示現佛
T2217_.59.0622b24: 身。何菩薩執金剛云他受用乎。五祕經文
T2217_.59.0622b25: 異今意歟。謂大日自受用出薩埵化他故。
T2217_.59.0622b26: 云爾開智拳印作鈴杵印。可思之。又相承
T2217_.59.0622b27: 義云。大普賢金剛薩埵者即他受用身如來
T2217_.59.0622b28: 也。自性身化他之姿也。非十六隨一金薩
T2217_.59.0622b29: 也。問。大師意今受用身通自他歟。答。私云。
T2217_.59.0622c01: 若依四身同爲密教教主義則可通自他。
T2217_.59.0622c02: 是即聖位經中法佛示四重圓壇矣。又大日
T2217_.59.0622c03: 三身釋迦三身中顯大日三身也。大師金
T2217_.59.0622c04: 剛界業義中以四身配四曼。時受用有自
T2217_.59.0622c05: 他受用云云既於受用分二種故若約自性
T2217_.59.0622c06: 身爲密餘三身爲顯而明三身説法勝劣之
T2217_.59.0622c07: 意則可局他受用也。所謂自受用是上文
T2217_.59.0622c08: 如來加持故。疏云。次云如來是佛加持身。
T2217_.59.0622c09: 名佛受用身文但等流身等云宣説眞言道
T2217_.59.0622c10: 句法者開會意歟。此中二義前義爲勝。疏
T2217_.59.0622c11: 釋清淨句文云。頓覺成佛神通乘也。不同
T2217_.59.0622c12: 餘乘多劫修行也取意
T2217_.59.0622c13: 如法華序分等者。此顯所示現三密無盡藏
T2217_.59.0622c14: 有二意也。一謂顯此三密無盡受用等身是
T2217_.59.0622c15: 化他加持世界事。故引序品類之。二謂示
T2217_.59.0622c16: 自性土四重圓壇。故引涌出品比之。斯則
T2217_.59.0622c17: 不改自性而加持故於一文示二義歟。或
T2217_.59.0622c18: 引宗祕論靈山佛常住號曰金剛界之文。本
T2217_.59.0622c19: 門爲金界迹門爲胎藏而疑今涌出品例
T2217_.59.0622c20: 甚以不可。疏主既以今經同本門。故疏第
T2217_.59.0622c21: 七云。壽量品云。常在靈鷲山○即此宗瑜
T2217_.59.0622c22: 伽之意耳文但宗祕論金剛界者即今經金剛
T2217_.59.0622c23: 法界宮也。故疏中心王毘盧遮那成覺處云
T2217_.59.0622c24: 金剛界中。此文明鏡矣。何云兩部中金剛界
T2217_.59.0622c25: 乎。問。今此加持身土令現自性會中歟。又
T2217_.59.0622c26: 令見加持世界歟。答。若依序品意令見
T2217_.59.0622c27: 加持世界猶如見放光所照國土也。故下
T2217_.59.0622c28: 文云。普見加持世界唯説平等法門文若
T2217_.59.0622c29: 依涌出品者今會座令現在歟。猶如千界
T2217_.59.0623a01: 塵數菩薩靈山涌出矣
T2217_.59.0623a02: 復次普賢等者。此復次釋成上義。非別釋
T2217_.59.0623a03: 歟。例如釋論中云復次如來在世文也。或
T2217_.59.0623a04: 約總別爲正釋復次如先辯矣。或又上約
T2217_.59.0623a05: 隨自下約隨他歟。故寶淨院僧正抄云。法
T2217_.59.0623a06: 身説内證有隨自隨他二説。隨自意説之邊
T2217_.59.0623a07: 唯有自性所成眷屬。隨他意説之邊專有實
T2217_.59.0623a08: 行當機之人。隨自説無當機之支疏第一云。
T2217_.59.0623a09: 譬如國王若有政令乃至倍復生信故文大臣
T2217_.59.0623a10: 時史者同聞衆也。此中無外民無當機之
T2217_.59.0623a11: 意也。隨他説有當機之證疏一云。然此諸解
T2217_.59.0623a12: 脱門○實行諸菩薩故云云准此釋上段應
T2217_.59.0623a13: 隨自説。今文信樂倍増等者同上文倍復生
T2217_.59.0623a14: 信。倶是自受法樂義也。問。隨自自性身隨他
T2217_.59.0623a15: 餘三身耶。答。或云。爾也於自性身無加持
T2217_.59.0623a16: 受用義故。木幡義云。四身倶具自利利他二
T2217_.59.0623a17: 義。四身本有歴然各不改自性而住神力
T2217_.59.0623a18: 加持。益實行人云隨他説也。三身既通二
T2217_.59.0623a19: 利。自性何廢化他耶。自性曾座既在餘三
T2217_.59.0623a20: 身。加持世界何不見自性＊耶。但疏文幷大
T2217_.59.0623a21: 師釋中受用已下云加持身者約増勝也。
T2217_.59.0623a22: 又大師釋云。四種法身具竪横二義。横則自
T2217_.59.0623a23: 利竪則利他文此文四身各非通二利乎。序
T2217_.59.0623a24: 分義云。問。性身説法唯爲自受法樂歟亦
T2217_.59.0623a25: 爲令他受樂耶。答。亦爲令他受樂。其理
T2217_.59.0623a26: 如前。若重述者非但照機授藥為利他本。
T2217_.59.0623a27: 聖位經云。汝等將來於無量世界等。此即性
T2217_.59.0623a28: 身爲他説也。又有對機説法之義。如別卷
T2217_.59.0623a29: 抄云云私云。利他爲本義何異顯乎。唯識
T2217_.59.0623b01: 論又自性身亦兼利他爲増上縁文爲未來
T2217_.59.0623b02: 機義尤理。故經云。於當來世時○隨順説
T2217_.59.0623b03: 是法文又疏云。亦爲未來弟子明此囑耳
T2217_.59.0623b04: 文又大師釋云○問。自性身有化他義者可
T2217_.59.0623b05: 云他受用。若爾可攝第二身。何。答。謂
T2217_.59.0623b06: 於自他受用有横竪二義。所謂四種法身皆
T2217_.59.0623b07: 有自利利他二義。自利邊四身倶云自性。又
T2217_.59.0623b08: 云自受用。化他邊四身同云他受用。又云
T2217_.59.0623b09: 加持。然非竪中自他受用。是横自證化他故。
T2217_.59.0623b10: 若自性身無化他者普門機依何證悟。然疏
T2217_.59.0623b11: 普門一門二機分論心王心數兩根別矣。私
T2217_.59.0623b12: 云。自性會座無實類。何有利他義乎。故上
T2217_.59.0623b13: 文釋一切集會云。由此衆徳到於實際故
T2217_.59.0623b14: 名集會。若一法未滿不名集會取意又大
T2217_.59.0623b15: 師釋云。此經同聞衆皆是從果向因之人也。
T2217_.59.0623b16: 非從因至果之人略抄若爾實類何在座乎。
T2217_.59.0623b17: 但大師釋者。四重圓壇若約横平等義則三
T2217_.59.0623b18: 重所示類形皆大日擧體無勝劣異。何分
T2217_.59.0623b19: 教主同聞別。然約竪差別門則分能所主
T2217_.59.0623b20: 伴。且約此義邊指自受法樂説云竪則利
T2217_.59.0623b21: 他非益實類也。又僧正抄中釋隨自四身
T2217_.59.0623b22: 有通別二義畢。隨他四身通別准知云云隨
T2217_.59.0623b23: 他時又自性住餘三身説云通四身各説云
T2217_.59.0623b24: 別。又四身各住自證三昧故云通自性身
T2217_.59.0623b25: 獨説一切云別歟
T2217_.59.0623b26: 然此諸解脱門所現等者。雜問答云。此内證
T2217_.59.0623b27: 會中諸智眷屬蒙如來加持力普爲法界善
T2217_.59.0623b28: 知識身隨應度人各示三昧法門依此修
T2217_.59.0623b29: 耳。其善知識者經中所列上首金剛手等。此
T2217_.59.0623c01: 金剛手等菩薩即大日如來内證功徳無量智
T2217_.59.0623c02: 印。各現此菩薩身引攝衆生。是故若入此
T2217_.59.0623c03: 一三昧而修行者即從此一門直至如來所
T2217_.59.0623c04: 證略抄私云。金剛手等傳自性會中教法流
T2217_.59.0623c05: 布閻浮引入未來衆生。是爲被教人意也。
T2217_.59.0623c06: 自性會中無正被教之實人故。故問答上文
T2217_.59.0623c07: 云。而若有衆生遇此教慇懃修習如説修
T2217_.59.0623c08: 行觀念。是即被教之人也文問。文相次第爲
T2217_.59.0623c09: 饒益實行人先示現大神力然後説今經
T2217_.59.0623c10: 見。非今實行居會座則前後文不符順耶。
T2217_.59.0623c11: 答。凡自性土説法遠鑒當來衆生且作能所
T2217_.59.0623c12: 主伴之儀各説自受法樂之法。斯則實人雖
T2217_.59.0623c13: 無座爲未來作如此説也。故今經下文
T2217_.59.0623c14: 云。於當來世時劣惠諸衆生爲度彼等故
T2217_.59.0623c15: 隨順説是法文又義云。明加持世界事故
T2217_.59.0623c16: 有實人歟
T2217_.59.0623c17: 先奮迅示現等者。祕密曼荼羅品云。以如來
T2217_.59.0623c18: 奮迅平等莊嚴三昧以現法界無盡莊嚴故
T2217_.59.0623c19: 文字書云。奮振也動也状武貎。迅疾速也｣
T2217_.59.0623c20: 從一平等心普現一切本尊等者。謂三密中意
T2217_.59.0623c21: 密勝故云本尊歟。故祕藏記云。我本來自性
T2217_.59.0623c22: 清淨心於世間出世間最尊最上故曰本尊
T2217_.59.0623c23: 文私云。三密不可有優劣。六大本有故相
T2217_.59.0623c24: 望作主伴倶本倶末也。然今心爲本尊是
T2217_.59.0623c25: 住心品故。或語爲本尊。住心論云。於眞如
T2217_.59.0623c26: 更有所依。所謂h@u@m字云云或身爲本尊。配
T2217_.59.0623c27: 佛部故。又義云。自心即一切智智故云本
T2217_.59.0623c28: 尊也。佛云一切智故。故疏云。所謂衆生自
T2217_.59.0623c29: 心品即是一切智智文
T2217_.59.0624a01: 如來祕密惠經者。或云。貞元開元録不載
T2217_.59.0624a02: 之。是録外經歟。或未度經歟。或云勘開元
T2217_.59.0624a03: 録。此經一部二卷未得其本云云私云。他家
T2217_.59.0624a04: 請來十四卷十卷兩本莊嚴下除也字。祕密
T2217_.59.0624a05: 惠下安也字。文云。無盡莊嚴如來祕密惠也。
T2217_.59.0624a06: 經云等文依此本如來祕密惠五字屬上文
T2217_.59.0624a07: 非經題也。然今疏猶爲經題。故雜問答云。
T2217_.59.0624a08: 問。何以得知。答。如來祕密惠經云文此問
T2217_.59.0624a09: 答明爲經題矣雜問答依疏不依義
釋故大師作決定		　若爾恐治
T2217_.59.0624a10: 定誤歟或云。十卷義釋。上也字亦在矣。問。
T2217_.59.0624a11: 智論第十云。佛雖入深禪定不爲世事所
T2217_.59.0624a12: 動。今以大慈悲心憐愍衆生爲之説法斷
T2217_.59.0624a13: 疑○密迹金剛經中佛有三密。身密語密意
T2217_.59.0624a14: 密。一切諸天人皆不解不知○有人見佛
T2217_.59.0624a15: 身一丈六尺。或見一里十里百千萬億乃至
T2217_.59.0624a16: 無邊無量遍虚空中。如是等名身密。語密
T2217_.59.0624a17: 者有人聞佛聲一里。有聞十里百千萬億
T2217_.59.0624a18: 無數無量遍虚空中○是名語密。是時目連
T2217_.59.0624a19: 心念。欲知佛聲近遠。即時以己神足力去
T2217_.59.0624a20: 無量千萬億佛世界而息。聞佛音聲如近
T2217_.59.0624a21: 不異○諸佛要集經中○文殊尸利到諸佛
T2217_.59.0624a22: 集處。有一女人近彼佛坐入三昧○文
T2217_.59.0624a23: 殊尸利即彈指覺之而不可覺。以大聲喚
T2217_.59.0624a24: 亦不可覺。投手牽亦不可覺。又以神足
T2217_.59.0624a25: 動三千大千世界猶亦不覺○有一菩薩
T2217_.59.0624a26: 名棄諸蓋○即時彈指此女從三昧起。文
T2217_.59.0624a27: 殊尸利白佛。以何因縁我動三千大千世
T2217_.59.0624a28: 界不能令此女起棄諸蓋一彈指便從三
T2217_.59.0624a29: 昧起。佛告文殊尸利。汝因此女人初發阿
T2217_.59.0624b01: 耨多羅三藐三菩提意。是女人因棄諸蓋菩
T2217_.59.0624b02: 薩初發阿耨多羅三藐三菩提意。以是故汝
T2217_.59.0624b03: 不能令覺文准此文身語無盡擧密迹經
T2217_.59.0624b04: 説。三昧無盡依要集經説歟。棄諸蓋即除蓋
T2217_.59.0624b05: 障故。若爾但云經云爲勝也。如來祕密者
T2217_.59.0624b06: 結成句也。意三密無盡藏是如來祕密智力
T2217_.59.0624b07: 也爲言故疏下云。如來智力普鑑群機究竟無
T2217_.59.0624b08: 礙取意如何。答。文勢雖同旨趣大異。疏所引
T2217_.59.0624b09: 經文佛身語及天女定見一經所説。更非二
T2217_.59.0624b10: 經施設也。然論所引兩經也。又疏除蓋障命
T2217_.59.0624b11: 目連令尋。論目連自尋之。又疏除蓋障不
T2217_.59.0624b12: 令出天女定。論＊棄諸蓋令天女起。有此
T2217_.59.0624b13: 等相違。何云彼經耶。又設雖彼經譯者異
T2217_.59.0624b14: 名何失。問。今經證何義耶。答。或云。以如
T2217_.59.0624b15: 來身證受用變化二身以除疑天女證等
T2217_.59.0624b16: 流身歟。或又以釋迦及天女類示大日無
T2217_.59.0624b17: 盡藏義歟。私云。二義倶非理。以今經證上
T2217_.59.0624b18: 三密無盡義故。所謂以釋迦佛身及音聲無
T2217_.59.0624b19: 邊際證身語無盡以天女三昧證心無盡
T2217_.59.0624b20: 也。故雜問答引今經畢云。問。身口二業遍
T2217_.59.0624b21: 空之義。是即爾也。意業遍何。答。除疑天女心
T2217_.59.0624b22: 行無量即心業遍義文又云。問。何故天女三
T2217_.59.0624b23: 昧之心爲佛心業。答。即大日世尊加持故○
T2217_.59.0624b24: 況如來心文
T2217_.59.0624b25: 爾時除蓋障菩薩等者。謂除蓋障雖自不尋。
T2217_.59.0624b26: 所遣目連不測。故能遣除蓋又同不測也。故
T2217_.59.0624b27: 云及以目連不能測故也。例如遣使殺無表
T2217_.59.0624b28: 歸本主矣。然猶有疑故除蓋障自往觀察。
T2217_.59.0624b29: 故云即自往等也。又義。以字貫目連讀
T2217_.59.0624c01: 之。除蓋障以目連而不測故則自往觀察
T2217_.59.0624c02: 也爲言及言顯菩薩目連無雜也。然後還歸
T2217_.59.0624c03: 言局除蓋歟。初云即自往等故。或通目連
T2217_.59.0624c04: 歟。上文無彼目連還歸之説故
T2217_.59.0624c05: 我未發心時等者。般若寺抄云。意佛身者是
T2217_.59.0624c06: 智身也。除疑天女者理身也。是明從理發
T2217_.59.0624c07: 智故云我未發心時是天女住此定。云女
T2217_.59.0624c08: 者是定故。理智不二。所以疏。方見除疑天女
T2217_.59.0624c09: 故去佛不遠見入於三昧文或云。天女者
T2217_.59.0624c10: 意業三昧耶形也。非別人矣。私云。云天云
T2217_.59.0624c11: 女倶定表示歟。修惠斷惑故以定云除疑
T2217_.59.0624c12: 歟。問。准要集經説此天女因＊棄諸蓋發
T2217_.59.0624c13: 心。然除蓋障既不測如來身語。若爾何云
T2217_.59.0624c14: 我未發心時等耶。答。論疏所引經説大異故
T2217_.59.0624c15: 何必責。何況文殊釋尊九代祖師也。然彼經
T2217_.59.0624c16: 中文殊因天女發心云云文殊猶爾也。況釋
T2217_.59.0624c17: 迦乎。但除蓋不測身語。是假助如來化儀
T2217_.59.0624c18: 故歟。又除蓋障＊棄諸蓋別菩薩歟
T2217_.59.0624c19: 如是毘盧遮那等者。上既引經證三密無盡
T2217_.59.0624c20: 義故自下重釋成無盡莊嚴之義也。謂從
T2217_.59.0624c21: 所謂莊嚴者至無空隙處釋無盡莊嚴之
T2217_.59.0624c22: 義。又如下釋藏義也。但今經文擧莊嚴二
T2217_.59.0624c23: 字是莊嚴之藏故歟。例如起信論因縁段牒
T2217_.59.0624c24: 生滅因縁矣
T2217_.59.0624c25: 復次此諸大衆等者。此復自性會衆歟。前復
T2217_.59.0624c26: 次普賢祕密主等於如是境界久已通達
T2217_.59.0624c27: 云云今釋但以佛神力故得見如是境界
T2217_.59.0624c28: 云云此爲兩釋異矣。此又實雖久已通達爲
T2217_.59.0624c29: 未來流通假現此相也。例如金剛手云功
T2217_.59.0625a01: 徳倍増耳。如行者下因便明未來行者見曼
T2217_.59.0625a02: 荼羅境界也。或又此諸大衆等者明加持世
T2217_.59.0625a03: 界同聞感見受用身莊嚴之相也。如行者
T2217_.59.0625a04: 下明加持世界當機實行人歟。前約自性
T2217_.59.0625a05: 會此依受用等故兩釋大異矣
T2217_.59.0625a06: 如胡麻中油遍滿法界等者。智證大師疏抄
T2217_.59.0625a07: 云。胡麻&T032671;中其實充滿專無空隙。諸佛亦爾。
T2217_.59.0625a08: 側塞空中宛如彼實。唐國指胡麻云油麻
T2217_.59.0625a09: 也文私云。此釋約實遍。&T032671;者玉云。公臥切。
T2217_.59.0625a10: &T032671;麁穅也。未詳其意。今案云。如胡麻油
T2217_.59.0625a11: 遍胡麻中諸根相好遍滿法界於中無空
T2217_.59.0625a12: 隙處爲言遍滿下反釋上法也。或可讀亂
T2217_.59.0625a13: 達遍滿法界一句可安上相好下也。又勝
T2217_.59.0625a14: 佛頂軌云。即復觀虚空中無數諸佛猶如大
T2217_.59.0625a15: 地滿成胡麻不可稱數文與今文異。今取
T2217_.59.0625a16: 遍軌約數故
T2217_.59.0625a17: 如行者内修般舟三昧者。天台止觀第二云。
T2217_.59.0625a18: 常行三昧者此法出般舟三昧經。翻名佛立。
T2217_.59.0625a19: 佛立三義。一佛威力二三昧力三行者功徳
T2217_.59.0625a20: 力。能於定中見十方現在諸佛其前立如
T2217_.59.0625a21: 明眼人暗夜觀星。見十方佛亦如是多故
T2217_.59.0625a22: 名佛立文或云。疏第十云。淨菩提心與念
T2217_.59.0625a23: 佛三昧相應文念佛三昧般舟三昧是一也。
T2217_.59.0625a24: 故知眞言行者至淨菩提心得除蓋障三昧
T2217_.59.0625a25: 時逮見無盡莊嚴藏。故云佛立三昧歟
T2217_.59.0625a26: 然此境界等者。中論云。諸法不自生亦非
T2217_.59.0625a27: 他生不共不無因。是故説無生文今文境
T2217_.59.0625a28: 界是三密無盡藏也。准中論諸法矣。所謂諸
T2217_.59.0625a29: 法佛莊嚴雖似異四不生義全同。故引證矣。
T2217_.59.0625b01: 於此四不生有多重故五教章指事云。四
T2217_.59.0625b02: 不生義有三重。一約破外道。一諸法不從
T2217_.59.0625b03: 冥體自性生故云不自生。二不從梵天自
T2217_.59.0625b04: 在等生故云不他生。三非微塵大種和合
T2217_.59.0625b05: 生故云不共生。四亦非無因自然而起故
T2217_.59.0625b06: 云不無因生。二約破二乘。一諸法不定從
T2217_.59.0625b07: 自同類因生故。二不定從彼異熟因生故。
T2217_.59.0625b08: 三不從倶有因生故。四小乘中許無明支
T2217_.59.0625b09: 前不正思惟託虚而起似無因今不爾故
T2217_.59.0625b10: 離無因。三約法顯空。一果不自起名不自
T2217_.59.0625b11: 生。二自既不立對誰辨他。又他只各自皆
T2217_.59.0625b12: 不成自云何他生。故云不他生。三自他因果
T2217_.59.0625b13: 既不成故云不共生。四離因縁外無別異
T2217_.59.0625b14: 法故云不無因生云云或云。此中第三約破
T2217_.59.0625b15: 大乘因果也云云私云。前二約遮情門後一
T2217_.59.0625b16: 依顯實門歟。何必破大乘因果乎。謂准下
T2217_.59.0625b17: 文云諸佛大祕密外道不能識者。今又以四
T2217_.59.0625b18: 不生觀遣内外外道見歟。或依下文云當
T2217_.59.0625b19: 知眞言果悉離於因果者。顯教一乘因果猶
T2217_.59.0625b20: 破之。因分妄假權方便因果而非性徳輪圓
T2217_.59.0625b21: 本有因果故
T2217_.59.0625b22: 何以故内因外縁等者。是則離九種住心妄
T2217_.59.0625b23: 假因縁祕密莊嚴眞實因縁也。故下文云。即
T2217_.59.0625b24: 用一切智門五義自爲衆縁能至菩提常住
T2217_.59.0625b25: 妙果。所謂不可思議不生不滅之因縁也文｣
T2217_.59.0625b26: 當知如是莊嚴之相等者。謂莊嚴藏是法佛
T2217_.59.0625b27: 法爾徳故。隱顯唯在機情非受用等去來
T2217_.59.0625b28: 也。問。畢竟平等不出如故文豈非攝相歸
T2217_.59.0625b29: 性義耶。答。h@u@m字義云。同一名如。多故如如。
T2217_.59.0625c01: 理理無邊。智智無數文私云。無邊理智互相
T2217_.59.0625c02: 攝入故云平等云一如。故釋論云。非謂
T2217_.59.0625c03: 一法故稱平等文故非顯宗一心無相談
T2217_.59.0625c04: 也。又云。如平等義無變易義。六大本有故
T2217_.59.0625c05: 三密平等故云如也。問。若爾一法界多法界
T2217_.59.0625c06: 義何。答。顯宗一法界者。謂無相一理遍萬差
T2217_.59.0625c07: 諸法。諸法雖多差理性唯一平等也。又於
T2217_.59.0625c08: 祕宗多法界有二意。先師僧都義云。十界
T2217_.59.0625c09: 衆生所生四曼三業雖有麁細勝劣能造六
T2217_.59.0625c10: 大無彼此差別。故即身義云。上達法身下
T2217_.59.0625c11: 及六道雖麁細有隔○然由不出六大故
T2217_.59.0625c12: 佛説六大爲法界體性文故本尊行者三
T2217_.59.0625c13: 業三密雖麁細別六大是一體故成入我我
T2217_.59.0625c14: 入即身成佛義也。但異顯者。彼理性一法
T2217_.59.0625c15: 也。此六大多法。故六種非一故云多法界。
T2217_.59.0625c16: 非謂自他六大別也。木幡上人義云。能造
T2217_.59.0625c17: 六大亦隨所生三密四曼各各不同。故云多
T2217_.59.0625c18: 法界。故大師釋云。理理無邊智智無數文所
T2217_.59.0625c19: 謂能所造各雖異六大無礙故四曼不離故
T2217_.59.0625c20: 三密加持故成入我我入義耳
T2217_.59.0625c21: 經云非從毘盧遮那等者。安然等以不可得
T2217_.59.0625c22: 已上文合上文讀故經云乃至不可得而
T2217_.59.0625c23: 成上四不生義也。以而字下爲下釋所牒
T2217_.59.0625c24: 文矣。切一具文半屬上其理不可。大師以
T2217_.59.0625c25: 經云已下爲別段爲變化身之文順前後
T2217_.59.0625c26: 例矣。問。經上文未見四不生義。而疏中釋
T2217_.59.0625c27: 四不生義非依此文＊耶。若爾安然釋順經
T2217_.59.0625c28: 文歟。就中疏家轉釋佛莊嚴藏之釋又契此
T2217_.59.0625c29: 意矣。況復上下文他受變化二身説法別文
T2217_.59.0626a01: 何上無宣説之句下闕示現之文。既上下合
T2217_.59.0626a02: 包現身説法。應知一具文非別文也。例如
T2217_.59.0626a03: 又現執金剛宣説眞言等。加之非從毘盧遮
T2217_.59.0626a04: 那等文未必見變化身義乎。答。此文爲變
T2217_.59.0626a05: 化身是非大師私釋。疏上釋云。然此應化
T2217_.59.0626a06: 從毘盧遮那乃至起滅邊際倶不可得云云此
T2217_.59.0626a07: 釋明鏡也。變化身説法是依法身及衆生感
T2217_.59.0626a08: 應因縁。＊且約機感邊云非從毘盧等。又據
T2217_.59.0626a09: 佛應邊云而毘盧遮那也。釋論無相現應
T2217_.59.0626a10: 隨見麁細可引作證耳。又而毘盧已下爲別
T2217_.59.0626a11: 段者而字頭可安經云二字。例如經云又
T2217_.59.0626a12: 現執金剛等。又不可得已上引合上義者可
T2217_.59.0626a13: 置送句也。但二身現身及説法各擧一互
T2217_.59.0626a14: 顯歟。又疏釋三密無盡語密豈非説法乎。
T2217_.59.0626a15: 又云非從毘盧遮那或語或意生。反顯而
T2217_.59.0626a16: 毘盧下毘盧遮那生三業義其理決定。或又
T2217_.59.0626a17: 而毘盧遮那者直指變化歟。故聲字義云。若
T2217_.59.0626a18: 謂應化亦名大日尊文又轉釋者轉釋受用
T2217_.59.0626a19: 成變化身也。立義法門引可證矣。轉釋若
T2217_.59.0626a20: 非變化身者又廣前相可非等流身耶。若
T2217_.59.0626a21: 彼許者此亦可然也。又經釋相配者無盡無
T2217_.59.0626a22: 邊際者指前受用身三密無盡無邊際限量
T2217_.59.0626a23: 也。以不下出彼因由也。謂受用身常遍義
T2217_.59.0626a24: 不異自性身法爾之義也爲言故知以以不
T2217_.59.0626a25: 乃至身也之文釋非從乃至意生之句爲受
T2217_.59.0626a26: 用法爾義也。雖常無起滅五字牒受用法爾
T2217_.59.0626a27: 再釋非從等文顯變化身法爾似自性身法
T2217_.59.0626a28: 爾。而能下釋一切已下經文爲變化身隨縁
T2217_.59.0626a29: 之義也。但於隨縁經文有總別釋。初一句
T2217_.59.0626b01: 總顯變化身起及滅無邊際。不可得者無義
T2217_.59.0626b02: 也。故上釋云。起滅邊際倶不可得文意起邊
T2217_.59.0626b03: 際滅邊際倶不可得也爲言而字下別釋現身
T2217_.59.0626b04: 説法也。而是然前起後義也。當知非從等二
T2217_.59.0626b05: 句含二身法爾義故云轉釋等也。又義。初
T2217_.59.0626b06: 非字貫不可得句讀之。總以四句爲受用
T2217_.59.0626b07: 變化法爾之義作轉釋矣。受用身亦有隱
T2217_.59.0626b08: 顯故云起滅耳。而毘下爲變化隨縁也。釋
T2217_.59.0626b09: 中而能下釋彼文也。凡四身皆雖有法爾
T2217_.59.0626b10: 隨縁義自性是法爾爲本。三身隨縁爲宗
T2217_.59.0626b11: 故。受用變化倶云不異自性法爾也。故等
T2217_.59.0626b12: 流身又云皆如毘盧遮那等。不異言顯四身
T2217_.59.0626b13: 各性有法爾義。不攝相歸性之義也。故祕
T2217_.59.0626b14: 經云。常於三世不壞化身利有情事文今
T2217_.59.0626b15: 宗意生住等諸法常恒如是生故。起滅倶即
T2217_.59.0626b16: 事而眞故。上文縁謝即滅機興即生即事而
T2217_.59.0626b17: 眞無有終盡文亦此意矣。經文二點云。非
T2217_.59.0626b18: 大日三密生。一切處起滅邊際不可得。而又
T2217_.59.0626b19: 云。非大日三業生一切處起滅邊際不可得
T2217_.59.0626b20: 而云云若約受用身法爾初字非可讀切
T2217_.59.0626b21: 也。或釋云。然此應化非大日三密所作。無縁
T2217_.59.0626b22: 慈悲任運如此故云普於十方宣説眞言道
T2217_.59.0626b23: 文問。設雖明四身以上三節文但爲受用
T2217_.59.0626b24: 身之文。更又現以下文可開二身。云又廣
T2217_.59.0626b25: 前相即此意矣。故大師護摩次第云。＊且毘
T2217_.59.0626b26: 盧遮那佛云自性身。四方佛云受用身。金剛
T2217_.59.0626b27: 蓮華等菩薩云變化身。外金剛部等流身文
T2217_.59.0626b28: 又別本即身義云。十六大菩薩應化法身。金
T2217_.59.0626b29: 剛天等等流法身文如何。答。大師釋義隨應
T2217_.59.0626c01: 相配雖異於今經文四身配釋無違。謂二
T2217_.59.0626c02: 教論灌頂文等是一同故。又祕藏記云。中臺
T2217_.59.0626c03: 毘盧遮那爲法身。四佛爲應身。釋迦爲化
T2217_.59.0626c04: 身。外金剛部龍鬼等爲等流身文
T2217_.59.0626c05: 軌匠其心者。鈔第二云。軌者法也。匠者工也。
T2217_.59.0626c06: 工匠之作不失於法也。如美玉蘊在石璞
T2217_.59.0626c07: 之中不得良工琢磨則不成至寶。衆生菩
T2217_.59.0626c08: 提心寶在煩惱石中。若遇如來説法方便軌
T2217_.59.0626c09: 而匠之則成法器也文
T2217_.59.0626c10: 又廣前相等者。前二身段佛身雖爲主金剛
T2217_.59.0626c11: 菩薩等亦現之。今但現非佛身何云廣乎。
T2217_.59.0626c12: 答。彼雖現執金剛等爲伴現之。今執金剛
T2217_.59.0626c13: 等各各爲主故云廣也
T2217_.59.0626c14: 所現金剛菩薩等者。今釋對經文。金剛如名
T2217_.59.0626c15: 菩薩者普賢蓮華手也等者。等取外金剛部
T2217_.59.0626c16: 諸天八部也。或又等取十佛刹諸執金剛。疏
T2217_.59.0626c17: 家云乃至。大師云兼。此意也。或云。所現金
T2217_.59.0626c18: 剛等即今等流身也。非上所擧菩薩執金剛。
T2217_.59.0626c19: 上金剛手等或自性身或受用身故。上非但示
T2217_.59.0626c20: 現佛身者受用變化二身也。但現圖曼荼第
T2217_.59.0626c21: 一第二重無佛身者。第一金剛第二菩薩是
T2217_.59.0626c22: 各擧眷屬顯其主歟。或爲顯四重差降上
T2217_.59.0626c23: 二重挫云佛身歟。問。等流身不通佛身耶。
T2217_.59.0626c24: 答。疏第六阿闍梨所傳曼荼羅於外部有佛
T2217_.59.0626c25: 菩薩。可通佛身歟。又聲字義中以暫現即
T2217_.59.0626c26: 隱身爲第流身。其義如教相抄。私云。今三
T2217_.59.0626c27: 聖者第一重三點眷屬也。疏第六云。次造
T2217_.59.0626c28: 第一重伊字三點諸内眷屬文當知擧第
T2217_.59.0626c29: 一重三聖等取外部歟。但經疏幷現圖中
T2217_.59.0627a01: 於第一重但有金剛手觀音無普賢可決
T2217_.59.0627a02: 之。今三身不可依三重次第歟。第三重釋
T2217_.59.0627a03: 迦即變化身也。受用身者八葉中無量壽佛
T2217_.59.0627a04: 等報身歟。受用身段云現佛加持身故。上文
佛加
T2217_.59.0627a05: 持身云受
用身故		　又等流身段指上文云非但佛身
T2217_.59.0627a06: 故。當知約佛形非佛形判三身身土歟
T2217_.59.0627a07: 且如十佛刹等者。或云。如法界宮自性眷屬
T2217_.59.0627a08: 遍十方界。如是加持世界刹塵眷屬如毘
T2217_.59.0627a09: 盧遮那遍十方世界也爲言私云。謂於等流
T2217_.59.0627a10: 身有主伴。上明執金剛等三密差別下釋
T2217_.59.0627a11: 天龍鬼等十方普遍。主伴遍互顯歟。如者指
T2217_.59.0627a12: 事言也。擧主例伴故。又解。且如者。如者今
T2217_.59.0627a13: 義也。今金剛菩薩等三密無盡義也。如是下
T2217_.59.0627a14: 金剛菩薩遍滿義也。本尊像類等者釋經菩
T2217_.59.0627a15: 薩等像貎文意。四重雖同法然徳且約淺略
T2217_.59.0627a16: 門自性身爲本質等流身爲影像歟。又像
T2217_.59.0627a17: 者等流身形貎義。非本影相對矣
T2217_.59.0627a18: 執金剛對金剛智惠門等者。抄云。執金剛是
T2217_.59.0627a19: 金剛部赤色有降伏。普賢是如來部白色有
T2217_.59.0627a20: 寂災。觀自在是蓮華部黄色有増益文疏十
T2217_.59.0627a21: 五云。佛部一向是息災用白色。蓮華部一
T2217_.59.0627a22: 向是増益用黄色。金剛部一向降伏其色雜
T2217_.59.0627a23: 色文私云。黒色是調伏。青色又黒色攝故歟。
T2217_.59.0627a24: 而鈔云。赤色者三角色故可尋決之。寶淨院
T2217_.59.0627a25: 抄云。問。觀音蓮華部尊也。蓮華部敬愛法
T2217_.59.0627a26: 也。何云増益耶。答。奧文云。摧破三障故
T2217_.59.0627a27: 云金剛。滋榮萬善故名蓮華＊部云云約
T2217_.59.0627a28: 滋榮之義用増益歟云云或云。以華葉可愛
T2217_.59.0627a29: 色爲敬愛以衆實倶成爲増益歟。問。執
T2217_.59.0627b01: 金剛是金剛部諸尊通名。何云稱首耶。答。
T2217_.59.0627b02: 觀義云。總即別名指祕密主也。或金剛部義
T2217_.59.0627b03: 廣通外部故執金剛云稱首歟
T2217_.59.0627b04: 擧此三點等者。抄云。謂執金剛般若徳。普賢
T2217_.59.0627b05: 法身徳。觀音解脱徳文又釋。三點者梵書伊
T2217_.59.0627b06: 字。有處云。蓮華部擬法身金剛部擬般若
T2217_.59.0627b07: 佛部擬解脱云云疏第六云。造第一重伊字
T2217_.59.0627b08: 三點諸内眷屬文又六度經云。摩訶般若解
T2217_.59.0627b09: 脱法身文私云。第一重伊字三點諸内眷屬
T2217_.59.0627b10: 者。經所説曼荼具縁品幷疏圖尊中於第一
T2217_.59.0627b11: 重全無普賢。故知彼三點眷屬者非三重
T2217_.59.0627b12: 歟。故疏第五云。大凡此第一重上方佛身衆
T2217_.59.0627b13: 徳下方持明使者皆名如來部。左方如來大
T2217_.59.0627b14: 悲名蓮華部。右方如來大惠用名金剛部
T2217_.59.0627b15: 取意況撿經所説曼荼羅。第一重十七尊第
T2217_.59.0627b16: 二重二十五尊第三重三十七尊中無普賢
T2217_.59.0627b17: 菩薩。但經説文第三重爲第二院第二重爲
T2217_.59.0627b18: 第三院。又疏第六圖尊三重四百七十五尊
T2217_.59.0627b19: 中無普賢也。故知普賢者八葉四行隨一。執
T2217_.59.0627b20: 金剛者第一重金剛手。蓮華手者圖尊中第
T2217_.59.0627b21: 三重有蓮華手菩薩指彼歟。故八葉三重各
T2217_.59.0627b22: 擧一尊。四重菩薩皆顯等流身歟。又云。經
T2217_.59.0627b23: 疏幷現圖不盡諸尊歟。既上文中普賢文殊
T2217_.59.0627b24: 等云大眷屬。普賢擧第二重歟。又現圖遍
T2217_.59.0627b25: 智院中大安樂不空菩薩普賢延命歟。指此
T2217_.59.0627b26: 云普賢歟。又文殊院中有普賢也。但第三
T2217_.59.0627b27: 重也。又今蓮華手者觀音故第一重觀音尊
T2217_.59.0627b28: 也。經曼荼中觀音院中勢至名大悲蓮華手。
T2217_.59.0627b29: 疏第三重蓮華手者何耶。又普賢云如如法
T2217_.59.0627c01: 身門。抄第五云。如來部遍智院等法身文又云
T2217_.59.0627c02: 普賢是如來部文但經疏幷圖中遍智院不擧
T2217_.59.0627c03: 且略歟。故疏二十云。且觀音文殊彌勒已
T2217_.59.0627c04: 在八葉中。爲度人故次圓中復有文殊觀
T2217_.59.0627c05: 音等類文等者等取普賢彌勒歟。況疏第五
T2217_.59.0627c06: 第一重上方云佛身衆徳莊嚴。然經第二普
T2217_.59.0627c07: 賢三昧云佛境界莊嚴。疏釋云。莊嚴者如來
T2217_.59.0627c08: 自證之體。體有無量徳文衆徳莊嚴義既同。
T2217_.59.0627c09: 普賢何非遍智院尊乎
T2217_.59.0627c10: 所云等者乃至等者。大師釋云。言等者擧
T2217_.59.0627c11: 金剛蓮華手兼等外金剛部諸尊文疏乃至
T2217_.59.0627c12: 言大師兼字顯等金剛菩薩等部類之義
T2217_.59.0627c13: 歟
T2217_.59.0627c14: 以外現曼荼羅等者。兩本義釋以字作如字
T2217_.59.0627c15: 矣。又疏異本如字也。抄云。形内稱外。謂大
T2217_.59.0627c16: 悲胎藏曼荼羅分三重從内向外。此當第
T2217_.59.0627c17: 三故以名焉文此意於三重壇以第三重
T2217_.59.0627c18: 望第二重等内云外現也爲言私云。今外現
T2217_.59.0627c19: 曼荼者今經説會曼荼。謂爲説今經從自
T2217_.59.0627c20: 證法門身現加持羯磨身造四重壇故云
T2217_.59.0627c21: 外現也。疏第三云。從佛菩提自證之徳現
T2217_.59.0627c22: 八葉中＊胎藏身乃至從普門方便現第三重
T2217_.59.0627c23: 隨類身云云凡四重圓壇或從佛心地現之
T2217_.59.0627c24: 或從佛支分生之故云外現等也。三聖及
T2217_.59.0627c25: 諸天等三重聖衆故總例知上等流身也。或
T2217_.59.0627c26: 以自性壇中外部所列諸天八部等而加持
T2217_.59.0627c27: 世界等流身可例知也爲言問。若爾自性加
T2217_.59.0627c28: 持可壇別＊乎。答。約體一曼荼。據義二種。
T2217_.59.0627c29: 自受他受故或又外部曼荼形色。性類所表
T2217_.59.0628a01: 示三點義例上可知也此義以字反
終知可讀之
T2217_.59.0628a02: 若離如是實相印等者。抄云。謂第三重曼荼
T2217_.59.0628a03: 羅所現莊嚴眷屬多是諸天魔梵八部之衆及
T2217_.59.0628a04: 鬼子母鳩盤荼等。雖現如是種種相状皆
T2217_.59.0628a05: 即是實相之印。行者觀行與此相應以此
T2217_.59.0628a06: 爲門皆見中＊胎大日之尊。若不知如是祕
T2217_.59.0628a07: 號皆隨愛見所生與天魔外道作諸塵勞
T2217_.59.0628a08: 伴侶耳文私案。今實相印者即上清淨知見
T2217_.59.0628a09: 也。故疏第九云。一切衆生心自本有佛知見
T2217_.59.0628a10: 性。但以無智瞙翳故諸法實相不得明了
T2217_.59.0628a11: 現前文今此普門所現天龍八部等身是萬
T2217_.59.0628a12: 徳之一門法王之一宮故開示衆生佛知見
T2217_.59.0628a13: 性諸法實相令現前故云實相印也。故疏
T2217_.59.0628a14: 第七云。就此經宗則五種三昧皆是開心實
T2217_.59.0628a15: 相門文此佛知見者衆生佛性也。故大師開
T2217_.59.0628a16: 題云。佛知見者即衆生心性也。等覺十地不
T2217_.59.0628a17: 能見聞故云佛知見取意又准普觀釋。佛
T2217_.59.0628a18: 知見有性相。性即本覺相即始覺也。性相即
T2217_.59.0628a19: 倶行佛性也。或又性即理佛性相即行佛性
T2217_.59.0628a20: 也。今清淨知見理可通理行。實相印似理
T2217_.59.0628a21: 佛性矣。此二佛性體雖在煩惱泥不染汚。
T2217_.59.0628a22: 故云清淨知見也
T2217_.59.0628a23: 次又釋言等者。此有三義。一者上清淨句法
T2217_.59.0628a24: 文異釋也。於中又二。謂前約本有之性今
T2217_.59.0628a25: 依修生之行也。或准上於句出住處進行
T2217_.59.0628a26: 二義。謂前約住處之義。如來清淨知見是三
T2217_.59.0628a27: 平等處故。今依進行之義。乘神通而修行
T2217_.59.0628a28: 如此道迹故。下文復次者替所謂之詞也。
T2217_.59.0628a29: 例如釋論中云復次如來在世等矣。二者
T2217_.59.0628b01: 釋所謂已下得益文也。對又廣前相故云
T2217_.59.0628b02: 次又也。又釋別名故。若上文別義可云
T2217_.59.0628b03: 復次或亦可也。既所謂句爲所牒文。非指
T2217_.59.0628b04: 經乎。但擧清淨句者所謂是釋成上故。今
T2217_.59.0628b05: 得益發心修行亦清淨句義故。釋中牒加彼
T2217_.59.0628b06: 句也。方便修行超昇佛地等文分明釋次第
T2217_.59.0628b07: 此生滿足等經故。三者爲前文異釋而兼
T2217_.59.0628b08: 爲後文正釋也。三義中初義指疏云釋。第
T2217_.59.0628b09: 二義指經云釋。二義中第二爲善。何者上
T2217_.59.0628b10: 文云次又釋歎加持住處。指經別句云次
T2217_.59.0628b11: 又故。例亦可然矣
T2217_.59.0628b12: 若餘乘菩薩等者。兩本義釋若字作如字矣。
T2217_.59.0628b13: 私案。今此餘乘者三乘歟。或成或不成説同
T2217_.59.0628b14: 聖位經文故。故彼經云。然如來變化身爲地
T2217_.59.0628b15: 前菩薩二乘凡夫説三乘法。種種根機如説
T2217_.59.0628b16: 修行或得三乘果。或進或退於無上菩提
T2217_.59.0628b17: 三無數大劫勤苦方得成佛略抄智論三十
T2217_.59.0628b18: 八云。有菩薩○我求佛道久久無量阿僧
T2217_.59.0628b19: 祇劫或至或不至如乘羊者取意又戒序中
T2217_.59.0628b20: 他縁覺心判爲十進九退之故。或通一乘
T2217_.59.0628b21: 故。五祕經云。若於顯教修行者久經三大
T2217_.59.0628b22: 無數劫然後證成無上菩提。於其中間十
T2217_.59.0628b23: 進九退文金剛王儀軌云。不知祕密速成法
T2217_.59.0628b24: 於三祇忍諸苦行不至菩提略抄顯教言
T2217_.59.0628b25: 不遮一乘故。或又若望自宗皆得果故云
T2217_.59.0628b26: 或有成佛。若望眞言不遮一乘故云或不
T2217_.59.0628b27: 成佛。故大師釋云。自乘得佛名望後作戲
T2217_.59.0628b28: 論文依此意又三乘一乘通有矣。又疏第九
T2217_.59.0628b29: 云。略説有四種。謂三乘及祕密乘文又義釋
T2217_.59.0628c01: 序云。此中具明三乘學處及最大乘持明行
T2217_.59.0628c02: 法文准此等釋。聖位經三乘廣通顯乘歟。
T2217_.59.0628c03: 顯密相對判三一故。然大師二教論意聖位
T2217_.59.0628c04: 三乘但菩薩乘非顯一乘也。儀軌幷大疏等
T2217_.59.0628c05: 意以顯一乘屬密行對菩薩乘判顯密
T2217_.59.0628c06: 歟。演密抄釋序文云。三乘者二乘及菩薩
T2217_.59.0628c07: 爲三○又及者揀別三乘外有最上持明行
T2217_.59.0628c08: 法故文先師云。本經儀軌等中以祕密對
T2217_.59.0628c09: 三乘。是天竺但在三箇宗故釋梵本經軌
T2217_.59.0628c10: 中不示顯一乘也。彼一乘於震旦杜順南
T2217_.59.0628c11: 岳等初立故。故經軌中三乘言理又一乘可
T2217_.59.0628c12: 有耳
T2217_.59.0628c13: 今眞言門菩薩等者。本尊三昧品疏云。然彼
T2217_.59.0628c14: 行者猶身印眞言及觀本尊此三事和合故
T2217_.59.0628c15: 本尊即自降道場而來加被也。然此行者
T2217_.59.0628c16: 初行之時尚是凡夫自無徳力。何能感佛
T2217_.59.0628c17: 菩薩等如是而應耶。但由彼佛菩薩等先
T2217_.59.0628c18: 立誠言大誓願故。若有衆生依我法而修
T2217_.59.0628c19: 行之不虧法則者我必宜應。或雖不來而
T2217_.59.0628c20: 遙加護之若行人法則不如法而不應赴
T2217_.59.0628c21: 即是違本所願。方不得不應也。如方諸向
T2217_.59.0628c22: 月而水降。圓鏡向日而火生。若心不相應
T2217_.59.0628c23: 事縁有闕則本尊不加護念。故無驗。非
T2217_.59.0628c24: 佛菩薩之過也文私云准此釋今言不闕法
T2217_.59.0628c25: 則者不闕三密法則之義歟。若心不相應
T2217_.59.0628c26: 者意地觀門不應也。事縁有闕者身語二密
T2217_.59.0628c27: 有闕減歟。事理倶密早得悉地。故即身義
T2217_.59.0628c28: 云。若有人不闕法則晝夜精進現身獲得
T2217_.59.0628c29: 五神通。漸次修練不捨此身進入佛位文
T2217_.59.0629a01: 私云。以疏文釋逮見加持境界之義以即
T2217_.59.0629a02: 身義釋超昇佛地之義矣。非但現前而已者
T2217_.59.0629a03: 此一句或上文結歟。故安而已送句矣。或下
T2217_.59.0629a04: 文來由也。而已者非送句爲讀相連下句
T2217_.59.0629a05: 之點置此辭也。點云。非但加持境界現前
T2217_.59.0629a06: 而已若欲超佛地即應同大日也爲言
T2217_.59.0629a07: 復次行者初發心時等者。觀云上對餘乘述
T2217_.59.0629a08: 今乘一生即身之旨。下釋當宗善根生長不
T2217_.59.0629a09: 退之義也。或云。上約加持成佛故於此生
T2217_.59.0629a10: 中逮見加持境界文下約顯得成佛故云
T2217_.59.0629a11: 乃至成菩提矣。或上約一生成佛故云超昇
T2217_.59.0629a12: 佛地。下約二生成佛故云入菩薩位等矣
T2217_.59.0629a13: 或上約法本不生談頓成。下就功徳麁細
T2217_.59.0629a14: 説前後矣。例如天台云法在一心説必次
T2217_.59.0629a15: 第云云或上總釋下別釋。其義全同矣。或上
T2217_.59.0629a16: 釋清淨句此釋所謂已下也。初發心者智
T2217_.59.0629a17: 證大師釋云。初發心者非十住之初發心住。
T2217_.59.0629a18: 應是博地初發菩提心之位也。疏云。復次
T2217_.59.0629a19: 行者初發心時○是與上
同義也		　＊博地者凡夫具縛
T2217_.59.0629a20: 地發心歟。或云。初住發心也。故疏第九云。最
T2217_.59.0629a21: 初發心乃至四十二地階次不同文意云。初
T2217_.59.0629a22: 發心住以上有四十二地階級也爲言私云。
T2217_.59.0629a23: 初地發心也。故疏第三釋從初發心乃至十
T2217_.59.0629a24: 地文云。謂初發淨菩提心○作十轉開明
T2217_.59.0629a25: 文彼經文既同今經文。疏釋又初地淨菩提
T2217_.59.0629a26: 心云云今又可爾也。又疏既云得入阿字門
T2217_.59.0629a27: 入法明道之義。故疏下釋云。法明者以覺
T2217_.59.0629a28: 心本不生際文阿字本不生義也又次下釋
T2217_.59.0629a29: 業壽種除云。得至虚空無垢淨菩提心文
T2217_.59.0629b01: 第二云初地菩薩
得至虚空無垢文		　故知今初發心是初地也。但
T2217_.59.0629b02: 第九釋云最初發心故異今釋矣。凡今文
T2217_.59.0629b03: 於十地約長短三句義歟。初發心得入阿
T2217_.59.0629b04: 字門者初菩提爲因也。即是乃至更無退義者
T2217_.59.0629b05: 從二地至七地大悲爲根義也。乃至乃至然
T2217_.59.0629b06: 後停息者八地以上方便究竟也。又配五轉
T2217_.59.0629b07: 者入a因。生芽増進行。成菩提證。停息入也。
T2217_.59.0629b08: 或又入a生芽因中本有修生二菩提心也。
T2217_.59.0629b09: 此芽増進行與悲句也。次謂初發心下釋短
T2217_.59.0629b10: 有三心也。初發心因。方便修行根。得至初
T2217_.59.0629b11: 地究竟也。餘地准之
T2217_.59.0629b12: 有不住義等者。此中三義准知虚空遊歩三
T2217_.59.0629b13: 義。不住者不住著已得法。勝進者進超未
T2217_.59.0629b14: 得行。遍行者當上神變義起自利利他神
T2217_.59.0629b15: 變遍行故
T2217_.59.0629b16: 進心不息爲得四地故者。或本得字滿字也。
T2217_.59.0629b17: 私云。以滿爲勝。其故第二第四約滿心明
T2217_.59.0629b18: 之第三第五就入心述義。影略互顯矣。初
T2217_.59.0629b19: 地通三心故云得至歟。十卷義釋替得入
T2217_.59.0629b20: 第三地句云得入二地。此次云如是次第乃
T2217_.59.0629b21: 至滿足等。而闕爾時乃至五地三十字矣。疏
T2217_.59.0629b22: 異本得至第三地云云又問答中如今疏有
T2217_.59.0629b23: 四五地文。正不未決矣
T2217_.59.0629b24: 唯以一行一道而成正覺者。問。今此成覺攝
T2217_.59.0629b25: 前十地耶。答。雜問答云。以此一行一道至
T2217_.59.0629b26: 於第十一地文別立也。問。經云。乃至十地此
T2217_.59.0629b27: 生滿足云云疏釋云。乃至成菩提無行可増。
T2217_.59.0629b28: 然後停息。故云次第此生滿足文經疏同攝
T2217_.59.0629b29: 第十地更不開佛果乎。又問答釋以第十
T2217_.59.0629c01: 一地爲補處位。是十二地義異疏文歟。答。
T2217_.59.0629c02: 今文滿足十地下云唯以一行一道而成正
T2217_.59.0629c03: 覺。非十地外存佛地乎。又疏上文云。次第
T2217_.59.0629c04: 修行地波羅蜜乃至第十一地文又十八卷
T2217_.59.0629c05: 云。大智灌頂地者如來十一地也文以前
T2217_.59.0629c06: 後釋思今釋義佛果可立第十一地也。但
T2217_.59.0629c07: 經此生滿足言含因滿果滿二義故。或約果
T2217_.59.0629c08: 滿義云乃至成菩提。或據因滿義云滿足
T2217_.59.0629c09: 十地。其中今而成正覺者是果滿義也。例如
T2217_.59.0629c10: 彼云此字句中自有二人也。次雜問答釋今
T2217_.59.0629c11: 疏文。何云補處位乎。所以彼具文云。當知
T2217_.59.0629c12: 乃至滿足第十地位以此一行至於第十
T2217_.59.0629c13: 一地者先標因滿果滿二位也。次云更有
T2217_.59.0629c14: 一轉法性之生即補處。是爲眞言門菩薩一
T2217_.59.0629c15: 生補處位。眞言行者如此修行超昇佛地而
T2217_.59.0629c16: 成正覺者重釋成上二地也。若不爾者違
T2217_.59.0629c17: 疏第六文。彼文云。迄至第十地滿足未至
T2217_.59.0629c18: 第十一地唯少如來一位。更有一轉法生
T2217_.59.0629c19: 即補佛處故名一生補處略抄此釋既十地
T2217_.59.0629c20: 滿足爲補處位。第十一地爲如來位。故但疏
T2217_.59.0629c21: 中云未至。問答云至於者可讀文點。乃至
T2217_.59.0629c22: 滿足第十地以此一行一道至第十一地
T2217_.59.0629c23: 云云仍無失。疏第三釋經乃至十地諸菩薩
T2217_.59.0629c24: 文云。乃至第十一地而後所見圓極文此意
T2217_.59.0629c25: 經十地合説佛果歟。又經雖説因疏加果
T2217_.59.0629c26: 歟。問。一行一道者何＊乎。答。大師云。三密修
T2217_.59.0629c27: 行至成菩提云云疏十七云。謂一切法不出
T2217_.59.0629c28: 阿字門即是一道也。道者謂乘此法而有
T2217_.59.0629c29: 所至到之義也。一道者即是一切無礙人共
T2217_.59.0630a01: 出生死直至道場之道也。而言一者此即
T2217_.59.0630a02: 如如道獨一法界故言一也文私云。疏家a
T2217_.59.0630a03: 字爲一道宗家三密爲一道。a字三密雖
T2217_.59.0630a04: 似異其意是同。三密行悉入阿字門歸本
T2217_.59.0630a05: 不生故。又從a字菩提心起三密行即歸
T2217_.59.0630a06: 一實理故。故問答云。住a字門三密修行
T2217_.59.0630a07: 文又a字觀三密具足矣。可思之。相應經
T2217_.59.0630a08: 云。常以一字齊運三業文准知。甚深。更
T2217_.59.0630a09: 問
T2217_.59.0630a10: 若於異方便門等者。範義云。諸顯教三乘一
T2217_.59.0630a11: 乘等方便約其機雖非密意依佛意即開
T2217_.59.0630a12: 顯密意不離寶乘也。十界悉普門體故。法
T2217_.59.0630a13: 華云。更以異方便助顯第一義文可准矣。
T2217_.59.0630a14: 私云。顯教諸乘等於眞言三密中之意密而
T2217_.59.0630a15: 以異方便開顯故終不離眞乘也爲言顯密
T2217_.59.0630a16: 是一心。三密爲異故。或又方便幷寶乘倶眞
T2217_.59.0630a17: 乘也。謂大日所説無量乘是開顯密意故皆
T2217_.59.0630a18: 不離佛乘也。故疏云。三重曼荼羅種種類
T2217_.59.0630a19: 形同歸一體。皆是佛乘文或云。異方便爲
T2217_.59.0630a20: 顯通顯密云開顯密意也。意云。以異方
T2217_.59.0630a21: 便雖開于顯密二教意不離眞言寶乘也
T2217_.59.0630a22: 爲言
T2217_.59.0630a23: 縁業生者等者。智證大師疏抄云。縁業生増
T2217_.59.0630a24: 長現行有情業壽種除種子復有芽種生起從佛
心種
T2217_.59.0630a25: 子生法
性芽也		　○私謂業壽種者約第二識有三相。
T2217_.59.0630a26: 謂自相因相果相也。開因相爲二。謂業與
T2217_.59.0630a27: 種。所言業者身口意不清淨業也。言種子
T2217_.59.0630a28: 者癡愛因縁也。言壽者翻因所生之果。謂
T2217_.59.0630a29: 果報識故約第八梨耶立種子及果報二名
T2217_.59.0630b01: 耳文私云。第二識者第八識望第九云第
T2217_.59.0630b02: 二識歟。且經釋配當者謂有情癡愛因縁者
T2217_.59.0630b03: 釋經縁字也。造身下二句釋業字。乘如下
T2217_.59.0630b04: 釋生字也。如次煩惱業苦三道也。今修已
T2217_.59.0630b05: 下釋有情業壽種除文也。蘊阿頼耶者有情
T2217_.59.0630b06: 總報果體故釋經有情也。業壽種如文。今
T2217_.59.0630b07: 業者業障種子在第八中。前云業者業障現
T2217_.59.0630b08: 行在前六識也。故義忠釋云。業障種子唯
T2217_.59.0630b09: 在頼耶。若業現行在前六識文壽者總報壽
T2217_.59.0630b10: 命在第八。故釋論疏云。總報壽命應依現
T2217_.59.0630b11: 識取
意		壽命者涅槃音義云。壽亦命也壽取
T2217_.59.0630b12: 一期之名。命取人之生分。但異名耳文前
T2217_.59.0630b13: 言生者別報也。種子者煩惱種子也。前言縁
T2217_.59.0630b14: 者煩惱現行也。皆悉焚滅者釋經除字也。又
T2217_.59.0630b15: 准唯識宗二世一重因果者。頼耶中業是行
T2217_.59.0630b16: 取。業者有支。生者生老死也。是云十因二
T2217_.59.0630b17: 果也。得已下釋復有芽種等文也。一切等
T2217_.59.0630b18: 釋種。從悲藏等釋芽生起三字。至已下釋
T2217_.59.0630b19: 經復有已下文。於中初二句釋種子歟。故
T2217_.59.0630b20: 云一切如來平等種子。文點云。有芽從種
T2217_.59.0630b21: 生起云云或經除字含二句意歟。故下釋越
T2217_.59.0630b22: 百六十心文云即是菩提心生也。一切下
T2217_.59.0630b23: 釋芽種生起也。或又芽種者芽即種如業種
T2217_.59.0630b24: 等矣。又經擧種芽二心。疏明六心。例如佛
T2217_.59.0630b25: 種不斷文釋三寶不斷。況今一節文轉釋前
T2217_.59.0630b26: 十地。故委辨應云十心歟。或又乃至下釋
T2217_.59.0630b27: 經起字歟。問上文云從金剛性生芽。今何
T2217_.59.0630b28: 云從悲藏中生芽耶。答。前擧因。今平等種
T2217_.59.0630c01: 子是也。今擧縁。下疏云。從大悲生根文謂
T2217_.59.0630c02: 菩提心種依大悲縁生六度萬行芽也。故
T2217_.59.0630c03: 無違矣。又約三句者一切至種子者因也。
T2217_.59.0630c04: 從悲藏至法界者根也。成萬徳至樹王者
T2217_.59.0630c05: 究竟也。斯乃前所明煩惱業苦三道即成三
T2217_.59.0630c06: 句法門之義也。應知除滅者非斷除之義。
T2217_.59.0630c07: 不捨斷云除也
T2217_.59.0630c08: 復次如來所現等者。自下總結時彼菩薩已
T2217_.59.0630c09: 下現端之事也。或云。加持世界三身説法
T2217_.59.0630c10: 得益無量無邊以佛日加持故於自性會中
T2217_.59.0630c11: 皆悉令現前也云云私云。等流身説法中非
T2217_.59.0630c12: 但自性身所現身。末代眞言行者入壇受職
T2217_.59.0630c13: 之儀式談義決擇之座席九世相入故皆於
T2217_.59.0630c14: 會座間令現前也。問。等流身又普門所現
T2217_.59.0630c15: 之知識。何交實行凡夫乎。答。我等又設教
T2217_.59.0630c16: 相設事相隨分有弘通寧非如來使乎。故
T2217_.59.0630c17: 先徳釋云。不改九界迷情目等流法身云云
T2217_.59.0630c18: 又延命院次第入我我入觀云。但爲表本迹
T2217_.59.0630c19: 義有加持歸依觀云云蓋以行者非爲本
T2217_.59.0630c20: 尊垂迹乎。良以遍計分別前雖實類凡夫佛
T2217_.59.0630c21: 智所照邊猶垂迹等流也。彼華嚴猶九世相
T2217_.59.0630c22: 入故於第二七日中現滅後流通之事。此眞
T2217_.59.0630c23: 言談實理六大無礙故何於佛加持日間不
T2217_.59.0630c24: 現末代流通矣。問。加持世界三身即可云
T2217_.59.0630c25: 自性土四重壇聖衆＊乎。若許者瑞相説會大
T2217_.59.0630c26: 異自性加持是分。何云彼聖衆耶。若不許
T2217_.59.0630c27: 者疏第六指阿闍梨所傳四重壇云。此正是
T2217_.59.0630c28: 毘盧遮那本尊所現無盡莊嚴藏文此豈非
T2217_.59.0630c29: 同今示現無盡莊嚴藏之文乎。答。或云。自
T2217_.59.0631a01: 性土中大日爲主三身爲伴各説三密法
T2217_.59.0631a02: 也。加持世界三身各爲教主皆説經也。例
T2217_.59.0631a03: 法華序分即此意矣。但加持世界説眞言者
T2217_.59.0631a04: 開會意也。開權顯實説法華云云此意歟。況
T2217_.59.0631a05: 彼萬八千土中不説法華今瑞中説眞言
T2217_.59.0631a06: 乎云云私云。自性加持二壇其義遙異。然皆
T2217_.59.0631a07: 説眞言。謂經中三身皆云宣説眞言。釋中
T2217_.59.0631a08: 對餘乘成頓覺之義。若爾何云開會義矣。
T2217_.59.0631a09: 又開權顯實者法華説會。非他土事。故知彼
T2217_.59.0631a10: 不説法華此説眞言。所説之義雖異奇瑞
T2217_.59.0631a11: 之旨同故相例也。非全同耳。應知自性加
T2217_.59.0631a12: 持同雖説密。自性壇大日爲本尊普門之
T2217_.59.0631a13: 壇也。加持壇隨應本尊各別一門之壇也。謂
T2217_.59.0631a14: 阿彌陀曼荼羅尊勝曼荼等也。現流布諸尊
T2217_.59.0631a15: 曼荼羅皆是加持世界曼荼也。故十八會曼
T2217_.59.0631a16: 荼羅或法界宮説或波羅奈宮中須彌頂他
T2217_.59.0631a17: 化天等説不同。斯乃自性加持合論歟。當知
T2217_.59.0631a18: 若依所説法自性加持壇雖別若就能説
T2217_.59.0631a19: 人其體無異歟。四種身皆具自利利他二
T2217_.59.0631a20: 義故。自利邊自性土聖衆也。利他邊加持世
T2217_.59.0631a21: 界教主也。故大師釋云。此四種身具竪横二
T2217_.59.0631a22: 義。横即自利竪即利他文此意矣。又第六卷
T2217_.59.0631a23: 釋者。大日所現三身有自利利他義故彼約
T2217_.59.0631a24: 自利邊此依利他邊故無違。又彼約現普
T2217_.59.0631a25: 門壇此就出一門壇歟。問。今經中具縁品
T2217_.59.0631a26: 明普門壇祕密曼荼品説諸尊壇。若爾祕密
T2217_.59.0631a27: 品是可云加持世界説＊乎。答。彼雖諸尊
T2217_.59.0631a28: 壇自性會説故非加持世界説也。加持世界
T2217_.59.0631a29: 壇諸尊各説故。又容有加持世界主説大日
T2217_.59.0631b01: 壇。是在加持世界而説自性土事也。故知
T2217_.59.0631b02: 理實普門一門壇互雖通四種身説。非自性
T2217_.59.0631b03: 加持土雜亂。又兩土雖異。其處可無別。猶
T2217_.59.0631b04: 如四土不二矣
T2217_.59.0631b05: 於會座之頃皆悉現在前者。且准序品例者。
T2217_.59.0631b06: 謂令會座衆而見加持世界之事故云爾。
T2217_.59.0631b07: 又准涌出品例者。於自性會座内而加持
T2217_.59.0631b08: 世界事令現前歟
T2217_.59.0631b09: 當知金剛手等者。以金剛手可例彌勒。彼
T2217_.59.0631b10: 經中文殊答彌勒問。今經金手問大日故。
T2217_.59.0631b11: 然文殊金手問答雖異。久已通達義同故。金
T2217_.59.0631b12: 手知而問故。同文殊知往事而答。彌勒不
T2217_.59.0631b13: 知而問故不同彼耳。唯説平等法門者三平
T2217_.59.0631b14: 等句法門。即於加持世界宣説眞言之義
T2217_.59.0631b15: 也。若爾所例他土行菩薩道又可法華歟。
T2217_.59.0631b16: 或又同爲瑞之義未必全同歟
T2217_.59.0631b17: 將演遍一切等者。抄云。言將演遍一切乘
T2217_.59.0631b18: 者。謂次下文所説種種法門各是一種運生
T2217_.59.0631b19: 之義。又一一門皆遍一切處名遍一切乘
T2217_.59.0631b20: 也。言自心成佛之教者。即是所説平等句法
T2217_.59.0631b21: 門也。若有行者住於此乘初發心時便成
T2217_.59.0631b22: 正覺。不由他悟故曰自心成佛之教也文｣
T2217_.59.0631b23: 大日經疏指心鈔卷第四終
T2217_.59.0631b24: 建治二年十二月十四日於醍醐寺中性院
T2217_.59.0631b25:   再治畢　金剛佛子頼瑜
T2217_.59.0631b26:
T2217_.59.0631b27:
T2217_.59.0631b28:
T2217_.59.0631b29:
T2217_.59.0631c01:
T2217_.59.0631c02: 大日經疏指心鈔卷第五
T2217_.59.0631c03:
T2217_.59.0631c04:   疏卷第一之五
T2217_.59.0631c05: 爾時執金剛等者。自下正宗分也。開題云。准
T2217_.59.0631c06: 餘經作三段者。自初如是我聞至干牙種
T2217_.59.0631c07: 生起二十五行十二字之經是初序説分也。
T2217_.59.0631c08: 自爾時執金剛祕密主於彼衆會中至世出
T2217_.59.0631c09: 世持誦品訖二十九品餘之經是第二正説
T2217_.59.0631c10: 分也。第三十一囑累品是第三流通分也矣。
T2217_.59.0631c11: 別本云。今此經具約三部而釋。初如是等序
T2217_.59.0631c12: 分者當身密。即佛部。示身無盡藏故。次爾
T2217_.59.0631c13: 時世尊至囑累終是語密。即蓮花部。現語
T2217_.59.0631c14: 無盡藏故。信受等文是意密。即金剛部。示
T2217_.59.0631c15: 意無盡藏故云云。是約三部三
密分三段矣		　般若寺鈔云。大
T2217_.59.0631c16: 日經六卷。後一卷中供養次第法合爲七卷。
T2217_.59.0631c17: 三十一品。初入眞言門住心品爲序説分。最
T2217_.59.0631c18: 後一品爲流通分。中間二十九品爲正説分
T2217_.59.0631c19: 矣
T2217_.59.0631c20: 如來自證之智等者。疏上文云。然此自證三
T2217_.59.0631c21: 菩提乃至若離如來威神之力則雖十地菩
T2217_.59.0631c22: 薩尚非其境界矣。此意以如來神力非示
T2217_.59.0631c23: 自證境界耶。或云。上釋意大日以神力現
T2217_.59.0631c24: 加持世界瑞相而令生衆會之疑心。依彼
T2217_.59.0631c25: 疑問説此大日經自證法也。今釋正證境
T2217_.59.0631c26: 界設以神力不可示人也。故下擧喩示彼
T2217_.59.0631c27: 旨。説與證異故無惑矣云云或云。雖所説
T2217_.59.0631c28: 無遺無令取證之言故云云二義意同。私
T2217_.59.0631c29: 云。本地無相自證唯自利境界故。以神力不
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