INBUDS
大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 00
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T2213_.58.0025a01:
T2213_.58.0025a02: No.2213[cf.No.1796]
T2213_.58.0025a03:
T2213_.58.0025a04:妙印鈔卷第一
T2213_.58.0025a05: 沙門阿寂記
T2213_.58.0025a06: 大意
T2213_.58.0025a07: 夫以自性法身毘盧遮那。安住法界自受法
T2213_.58.0025a08: 樂。本源内證塵刹聖衆。各捧智印圍繞渇仰。
T2213_.58.0025a09: 雖然同體大悲遍覆沙界。無縁大慈等哀含
T2213_.58.0025a10: 識。爰以不動本地甚深妙鏡。而示普現色身
T2213_.58.0025a11: 於十方。不出色心常住宮殿。而布三密法教
T2213_.58.0025a12: 於三世。然則所演三平等句之祕術。非十地
T2213_.58.0025a13: 等覺之所知。所談自心是佛之妙旨。非二
T2213_.58.0025a14: 乘異生之所測。就中尋能説之教主即周遍
T2213_.58.0025a15: 法界之遍照。論所説之法門即超越三時之
T2213_.58.0025a16: 密教。窺所居之宮殿即廣大金剛之樓閣。撰ヘハ
T2213_.58.0025a17: 能住之如來即萬徳圓滿之世尊。故纔甜此
T2213_.58.0025a18: 醍醐之輩。刹那消無明之病。奇捃彼摩尼
T2213_.58.0025a19: 之族。即坐見三部之佛。不捨父母所生之肉
T2213_.58.0025a20: 身。而速登遮那法王之極位。不拂煩惱戲
T2213_.58.0025a21: 論之雲露。而頓見理智圓滿之日月。故經ニハ
T2213_.58.0025a22: 云云何菩提謂如實知自心。又云越三時如
T2213_.58.0025a23: 來之日加持故身語意平等句法門。釋ニハ宣一
T2213_.58.0025a24: 切衆生色心實相從本際以來常是毘盧遮那
T2213_.58.0025a25: 平等智身。或云心自證心心自覺心。或云
T2213_.58.0025a26: 直約諸法令識其心。或云能於此生滿足地
T2213_.58.0025a27: 波羅蜜。能依論ニハ云不起于座三摩地現前。
T2213_.58.0025a29: 一切處自心成佛之教。亦號神通乘教。亦曰
T2213_.58.0025b01: 縁起分
T2213_.58.0025b02: 今就此有二。一南天相承本。二北天相承本
T2213_.58.0025b03: 也。初南天相承之本者。龍猛菩薩加持白芥
T2213_.58.0025b04: 子。而打開南天之鐵塔。入内所誦出經是
T2213_.58.0025b05: 也。如金剛頂義決云。龍樹以芥子打開南天
T2213_.58.0025b07: 題云。此經及大日經。並是龍猛菩薩南天
T2213_.58.0025b09: 法傳明不空三藏徳行云。案貞元新定釋教
T2213_.58.0025b10: 録及大辨正三藏表製集等。於佛牙寺遇龍
T2213_.58.0025b11: 智阿闍梨。即授クルニ以十八會金剛頂瑜伽十萬
T2213_.58.0025b13: 大師依貞元録及表製集等而立此義。豈致
T2213_.58.0025b15: 在處。下入海中龍宮。誦持所有一切法門。遂
T2213_.58.0025b16: 則入南天鐵塔中。親授カリ金剛薩埵灌頂。誦
T2213_.58.0025b19: 時踊怒不令入。唯見塔内香燈光明一丈二
T2213_.58.0025b20: 丈名花寶蓋中列。又聞讃音。大徳至心懺悔
T2213_.58.0025b23: 之本者。且如此經序云。北天竺境有一小
T2213_.58.0025b24: 國。名突魯羅。其石山半腹有祕密經藏。毎
T2213_.58.0025b25: 至八月。有無量猿披祕密藏。一時風吹。梵
T2213_.58.0025b26: 篋一本墜地。樵夫取之上國王。國王歡喜
T2213_.58.0025b27: 與達磨掬多掬多得此。披テ得テ旨ヲ授國王。我
T2213_.58.0025b28: 善無畏ナリ。無畏得此法。開成之初來於此土。
T2213_.58.0025c01: 謂海雲相承
脈云。大日授金剛手。金剛手
T2213_.58.0025c03: 問曰。南北勝劣邪正云何 答兩本勝劣邪
T2213_.58.0025c04: 正難定判也
T2213_.58.0025c05: 問曰。敦造紙云。大日經序是俗人東宮學士
T2213_.58.0025c07: 相承本者是謬誤ナリ。然者勝劣邪正天地雲泥。
T2213_.58.0025c08: 云何 答。善無畏傳南天相承之本勿論也。
T2213_.58.0025c09: 其上復有ン
北天相承。有何不可耶。故兩本
T2213_.58.0025c10: 何論勝劣耶。所以然者。共是金剛薩埵唱
T2213_.58.0025c11: 如是我聞。同演大日所説之金言。南北方
T2213_.58.0025c12: 地雖異。所崇ル之經卷是同。人畜形状雖別。
T2213_.58.0025c13: 所弘ル之教法亦一。故不可勝劣也。但至敦
T2213_.58.0025c14: 造紙者。且簡序作者許也。非簡北天之經
T2213_.58.0025c15: 也
T2213_.58.0025c16: 問曰。若然者今疏家所用之本。彼兩本中何
T2213_.58.0025c17: 耶 答。兩本何レモ雖非應取捨。而以南天龍
T2213_.58.0025c19: 問曰。若然者七卷共以爲龍猛相承。如何
T2213_.58.0025c20: 答曰。爾也
T2213_.58.0025c21: 問曰。若然者第七卷是依無畏之祈請。於
T2213_.58.0025c22: 金粟王塔前所感得也。何足爲龍猛相承
T2213_.58.0025c23: 耶。爰以敦造紙云。大日經供養次第卷撰
T2213_.58.0025c24: 出烏仗曩國ヨリ。即於金粟王塔下感得。文
T2213_.58.0025c26: 知是於烏仗曩國始撰出。然者如何 答
T2213_.58.0025c27: 爲龍猛ノ相承事不可致疑惑也 但第七
T2213_.58.0025c28: 卷ハ是不流布於世間故。善無畏未傳之。仍
T2213_.58.0026a01: 於供養儀軌法則ニ頗有ル不審之上ヘ。復爲ニ
T2213_.58.0026a02: 未來將護ノ致祈請之時。感得金字梵本於虚
T2213_.58.0026a03: 空中。即從テ文殊之教ニ。無畏向テ虚空ノ文ニ取
T2213_.58.0026a04: 筆記之。是則第七供養法卷是也。然約セハ感
T2213_.58.0026a05: 得之邊雖似無畏始テ得玉へルニ。尋源濫ヲ詢根
T2213_.58.0026a06: 本ヲ。七卷共爲鐵塔相承事不可有疑者也。
T2213_.58.0026a07: 但至敦造紙義ニ者。且擧ル感得之邊ヲ許
T2213_.58.0026a08: 也
T2213_.58.0026a09: 問曰。以何得ルヤ知ヲ龍猛ノ相承ヲ。若龍猛相
T2213_.58.0026a10: 承ナラハ者。龍智豈不相傳乎。龍智若傳玉ハハ者。無
T2213_.58.0026a11: 畏亦不得哉。所以者何。無畏既窮一宗源底。
T2213_.58.0026a12: 何限テ此卷ニ不ン蒙許可耶。驗ニ知ヌ非ヲ龍猛
T2213_.58.0026a13: 相承。若言ハハ相承ナリト者。其誠證出テテ在リ何處耶
T2213_.58.0026a14: 答曰。龍猛所造菩提心論引テ今經第七卷ヲ
T2213_.58.0026a15: 云。大毘盧遮那經供養次第法云。若無勢力
T2213_.58.0026a17: 相承之經ニ者。何ソ所造論ニ引テ孫弟ノ無畏感
T2213_.58.0026a18: 得經ヲ以爲誠證耶。加之。尋其例證。如此等
T2213_.58.0026a19: 事多在リ之。如キ法花經ノ者。切止テ提婆之
T2213_.58.0026a20: 一品ヲ於長安宮ニ。而不流布世間故。中絶之
T2213_.58.0026a21: 後流傳セリ世間ニ。是豈非ス自リ本羅什傳譯之
T2213_.58.0026a22: 耶ヤ。又如キ高祖大師者。先於日域久米之道
T2213_.58.0026a23: 場。雖感得七軸之毘盧遮那經。而後於大唐
T2213_.58.0026a24: 青龍之師室。又得七軸之毘盧遮那經。即
T2213_.58.0026a25: 以校合感得之舊本ニ之時。一字一點無所違
T2213_.58.0026a26: 失。無畏之感得亦如是。先於金粟王塔下。
T2213_.58.0026a27: 雖感得金字於空中。而後在南天竺國。重
T2213_.58.0026a28: 得鐵塔本ヲ於龍智ニ。即以テ校合スルニ感得之舊
T2213_.58.0026a29: 本ニ。敢無有所違失。是則青龍自本雖有ト之。
T2213_.58.0026b01: 於久米先感得之。龍智自本雖傳フト之ヲ。於塔
T2213_.58.0026b02: 下先感得之。文理例證如斯。明知七卷共鐵
T2213_.58.0026b04: 問曰。以何得知大師於久米道場先令ト云ヲ
T2213_.58.0026b05: 感得此經ヲ。然者如何 答曰。師傳明鏡也。
T2213_.58.0026b06: 何況大師自語テ得此經之本縁ヲ言。爰大
T2213_.58.0026b07: 師石淵贈僧正召シ率テ發向シ和泉國槇尾山
T2213_.58.0026b08: 寺ニ。於此剃除髻髮。授沙彌十戒七十二威
T2213_.58.0026b09: 儀。名稱教海。後改稱如空。此時佛前ニシテ發
T2213_.58.0026b10: 誓願曰。吾從佛法常求尋ス要ヲ。三乘五乘十
T2213_.58.0026b11: 二部經。心神有疑未以爲決。唯願三世十
T2213_.58.0026b12: 方諸佛示玉ヘ我ニ不二一心ヲ。祈感
夢ニ有人告
T2213_.58.0026b13: 曰。於此有經名字大毘盧遮那經ト。是
T2213_.58.0026b14: 乃所要。即隨喜尋得タリ件ノ經王ヲ。在大日本
T2213_.58.0026b16: 米令メ玉感得所無疑也
T2213_.58.0026b17: 問曰。若然者内外之諸經諸論已通達之上ニ
T2213_.58.0026b18: 令感得祕密深極毘盧遮那經ヲ畢ヌ。在テカ
T2213_.58.0026b19: 何不足奉テ勅ヲ入唐求法耶 答曰。内外諸
T2213_.58.0026b20: 典已通達之上ニ。雖令ト感得此經ヲ。彼文義
T2213_.58.0026b21: 甚深ニ衆情有ル滯故。偏爲ニ學此經。奉勅入
T2213_.58.0026b22: 唐求法也
T2213_.58.0026b23: 問曰。以何得知偏爲學此經令ト云入唐求
T2213_.58.0026b24: 法セ。云何 答。勿致此難問。高祖自取筆
T2213_.58.0026b25: 記テ彼縁由ヲ言。於此一部解テ緘普ク覽ルニ衆
T2213_.58.0026b26: 情有滯無所憚問。更作發心。以去延暦
T2213_.58.0026b27: 二十三年五月十二日入唐。爲ナリ初學習ノ。
T2213_.58.0026c01: 問曰。若然者檢スルニ高祖御請來經ヲ。其數甚
T2213_.58.0026c02: 多。何唯限テ此經ニ。企玉フト渡唐大功ヲ應云耶
T2213_.58.0026c03: 答。此難非也。忘本意而擧枝葉故。夫爲諮
T2213_.58.0026c04: 詢此經文義。雖令入唐セ給フト。任セテ本意ニ令ル
T2213_.58.0026c05: 相傳此經并疏ヲ之後。廣存弘通ヲ普傳玉ンニ衆
T2213_.58.0026c06: 經ヲ在ンヤ何不可カ。故知毘盧遮那經者爲タリ渡唐
T2213_.58.0026c07: 之本懷。餘經ハ是全非渡唐之本懷。例尋釋尊
T2213_.58.0026c08: 出世之本懷。但爲説平等大會之一佛乘也。
T2213_.58.0026c09: 即如云唯以一大事因縁故出現於世。欲令
T2213_.58.0026c10: 衆生開佛知見示佛知見悟佛知見入佛知見
T2213_.58.0026c12: 七教。未演佛本懷。即如云四十餘年未顯眞
T2213_.58.0026c14: 爲ナリト學ンカ此經ヲ。廣存 弘通利物ヲ。傳來二百
T2213_.58.0026c16: 問曰。若然者大師唯傳テ胎藏一界ヲ。不傳金
T2213_.58.0026c17: 剛界ヲ歟。所以者何。大日經者説テ。胎藏界。金
T2213_.58.0026c18: 剛頂經者説金剛界ヲ故。然者如何 答。此
T2213_.58.0026c19: 難非也。未知今經之説相并今宗之大綱故。
T2213_.58.0026c20: 妄致此難。夫今宗以不二爲大綱。所謂理
T2213_.58.0026c21: 智不二。色心不二。修性不二。胎金不二。
T2213_.58.0026c22: 迷悟不二。善惡不二。邪正不二。凡聖不二
T2213_.58.0026c23: 等也。爰ヲ以テ定メタリ理處必有智ト。何大日經
T2213_.58.0026c24: 唯説テ胎藏一界ヲ不ラン説金剛界ヲ。依之經中
T2213_.58.0026c25: 處處説理智不二之旨。句句説色心平等之
T2213_.58.0026c26: 義。隨テ疏家文文句句釋色心實相理智圓滿
T2213_.58.0026c28: 祕印祕明ヲ。非レハ師傳ニ地上薩埵モ猶難測量。
T2213_.58.0026c29: 況於愚夫耶。然ヲ今小野一家之相傳。兩部
T2213_.58.0027a01: 灌頂之印明并重重無盡之祕密。皆悉於テ此
T2213_.58.0027a02: 經ノ中ニ習ヒ盡ス之ヲ。全不依餘經ニ。但尋ヌル助證ヲ
T2213_.58.0027a03: 之日。餘經ニ亦有リ。不ル傳ヘ此義ヲ之人ハ。今此
T2213_.58.0027a04: 大日經ハ唯謂ヘリ説ト胎藏界計。幾カ謬リ幾カ迷ヘル。
T2213_.58.0027a05: 爰ヲ以テ依今經住心品多所説ニ判教相之時。
T2213_.58.0027a06: 立十住心之淺深。定諸教之勝劣。所謂十
T2213_.58.0027a07: 住心論寶鑰二教論即身義等之衆多章疏
T2213_.58.0027a08: 中。皆悉引今經明文。以爲判教之大綱。就
T2213_.58.0027a09: 中十住心論第十卷并寶鑰ノ祕密ノ章。專引此
T2213_.58.0027a10: 經爲シ玉ヘリ宗骨ト。是豈非眞言之一宗ハ以此經
T2213_.58.0027a11: 爲ルニ宗骨ト耶。即稱大日經王。誠有所以哉｣
T2213_.58.0027a12: 或問曰。今疏家宗家之判教異也。然宗家
T2213_.58.0027a13: 之意。以釋論爲判教之大綱。所謂十住心
T2213_.58.0027a14: 論寶鑰二教論等。皆是依釋論製作之。何
T2213_.58.0027a15: 故今應云以大日經爲判教之依憑耶 答
T2213_.58.0027a16: 曰。汝難大顛倒。夫高祖判教相。專依今
T2213_.58.0027a17: 經十住心之淺深。餘經ニ全所無也。獨限大
T2213_.58.0027a18: 日經説之。龍猛復依此經十住心。菩提心
T2213_.58.0027a19: 論ノ中ニ判十住心之淺深無自性。隨テ大師十住
T2213_.58.0027a20: 心論等中。正ハ引テ大日經ヲ證シ傍ニハ引テ菩提心
T2213_.58.0027a21: 論ヲ證ス十住心ヲ。全引テ釋論ヲ。不爲誠證トハ。若
T2213_.58.0027a22: 汝依釋論判一宗之教相者。釋論中ニハ何レノ卷
T2213_.58.0027a23: 何レノ文ニカ説ケル十住心之淺深并顯密之差異ヲ。
T2213_.58.0027a24: 全所不見ニ也。然何ソ大師依テ此論ニ應云
T2213_.58.0027a26: 論トヤ。爲當亦爲ン顯密通申論ナリトヤ。若言密論
T2213_.58.0027a27: 者。此義不可然。所以者何。有多難故。所謂
T2213_.58.0027a28: 所依論者。是馬鳴所造起信論也。然馬鳴菩
T2213_.58.0027a29: 薩是非眞言祖師。隨テ所造ノ論ニ不説六大四曼
T2213_.58.0027b01: 三密之體相用。龍樹何向テ此論ニ造釋之時。
T2213_.58.0027b03: 樹菩薩是眞言祖師故。本論ニ雖不説之。末
T2213_.58.0027b04: 論ニ言ハハ述フト眞言ノ義ヲ者。此義不可然。有本末
T2213_.58.0027b06: 向テ顯論ニ言ハハ述フト眞言ノ義ヲ者。應言向大
T2213_.58.0027b07: 乘經述小乘義。向テ小乘經ニ述フト大乘ノ義ヲ
T2213_.58.0027b09: 依百經皆悉顯經ナリ。而非眞言經。何乍ラ引顯
T2213_.58.0027b10: 經ヲ言ハハ述フト眞言ノ義ヲ者。此義不可然。有能所
T2213_.58.0027b12: 耳。若依テ之ニ言ハハ顯密通申論者。此義不可
T2213_.58.0027b14: 是顯也。能依論豈顯密通申耶。故此義不可
T2213_.58.0027b17: 問曰。今以此論爲ル眞言論ト。非末學之短
T2213_.58.0027b18: 才。高祖獨歩之極談也。既定玉ヘリ二部十一卷
T2213_.58.0027b19: 眞言所學論ト。豈不仰信耶 答。非密論道
T2213_.58.0027b20: 理大旨如前。但至高祖目録文者。二部十
T2213_.58.0027b21: 一卷眞言所學論者。是則以テ彼論ヲ非謂ニハ
T2213_.58.0027b22: 密論ト也。夫爲使眞言行者ヲ普學顯密諸
T2213_.58.0027b23: 大乘之法門識諸教之通塞故。以此論爲
T2213_.58.0027b24: 所學論。所以者何。今此釋論是普引百經
T2213_.58.0027b25: 通申四家大乘義故。學此論者。於四家大
T2213_.58.0027b26: 乘之大綱不迷亂。故使初心學者學此論。是
T2213_.58.0027b27: 則非謂ニハ眞言法體ト也。復爲ノ欲カ令ト知四
T2213_.58.0027b28: 家大乘上ニ祕密莊嚴獨歩最頂ナルヲ故。令學
T2213_.58.0027b29: 菩提心論。是即正眞言行者所要也。然則
T2213_.58.0027c01: 巧ニ擧二論攝顯密一切諸經論也。所謂擧
T2213_.58.0027c02: 釋大衍論攝諸顯教。擧菩提心論攝諸密教
T2213_.58.0027c03: 也。若不爾者。眞言行者所學。何唯限此二
T2213_.58.0027c04: 論耶。忘テ此義兎ヲ守文字杌。向テ顯乘論ニ
T2213_.58.0027c05: 謂祕密藏ナリト。恐背祖意而已
T2213_.58.0027c06: 問曰。何以得知以釋論攝顯大乘。以菩
T2213_.58.0027c07: 提心論攝密諸教。既無簡別之言。云二部
T2213_.58.0027c08: 十一卷眞言所學論ト故知ヌ此兩論是正述ト云ヲ
T2213_.58.0027c09: 密宗最頂之法門。故大師以此二論。爲自
T2213_.58.0027c10: 宗不共之極談。然者如何 答曰。非密論。
T2213_.58.0027c11: 重重令メ問答了ヌ。勿致無窮之難。但至テハ何
T2213_.58.0027c12: 以カ得知以此二論ヲ攝シ顯密之經論ヲ。言フ
T2213_.58.0027c13: 令ト知顯密之差異ヲ。之難ニ者。夫眞言宗者
T2213_.58.0027c14: 是跨節之一大圓教故。隨テ習此宗之學者。
T2213_.58.0027c15: 遍ク應學顯密之經論也。然時及濁濫人
T2213_.58.0027c16: 命短促。本宗未窮何攀枝葉。如大論一
T2213_.58.0027c17: 百云。復次三藏正有三十萬偈。并爲九百
T2213_.58.0027c18: 六十萬言ト。摩訶衍甚多。無量無限。如此
T2213_.58.0027c19: 中般若波羅蜜品。有二萬二千偈。大般若
T2213_.58.0027c20: 品有十萬偈。諸龍王阿修羅王諸天宮中。
T2213_.58.0027c21: 有千億萬ノ偈等。所以者何。此諸天龍神
T2213_.58.0027c22: 壽命長久ニ識念力強キカ故。今此世人壽命短
T2213_.58.0027c23: 促ニシテ識念力薄シ。小般若波羅蜜品尚不能讀。
T2213_.58.0027c25: 大乘通申之論者。諸大乘之法門於大綱不
T2213_.58.0027c26: 迷。略擧一論攝顯諸大乘。有何咎耶。次菩
T2213_.58.0027c27: 提心論者。是千部論中密藏肝心論也。故擧
T2213_.58.0027c28: 此一論亦攝諸密教。有何不可耶。爰以大師
T2213_.58.0027c29: 二教論引釋論云。言説有五種。名字有二
T2213_.58.0028a02: 心量等離不離之義。此論明説。顯教智者
T2213_.58.0028a04: 深微細法門淺深差別。此論中明説故。云
T2213_.58.0028a05: 此論明説也。何以得トナラハ知ヲ。云顯教智者詳
T2213_.58.0028a06: 而解迷ト故。若密論ナラハ者不可讓顯教智者。非
T2213_.58.0028a07: 顯機之所測故。復次有機教相違之咎。故知
T2213_.58.0028a08: 以此論置顯教之最上。是即爲判顯密之界
T2213_.58.0028a09: 畔也。即次ニ引菩提心論云。諸佛菩薩昔在因
T2213_.58.0028a11: 法。於諸教中闕而不書。喩曰。此論者龍樹大
T2213_.58.0028a12: 聖所造千部論中密藏肝心論也。是故顯密
T2213_.58.0028a13: 二教差別淺深。及成佛遲速勝劣。皆説此中
T2213_.58.0028a15: 論上。是亦爲定顯密之界畔也。然則以此二
T2213_.58.0028a16: 論爲ニ令識顯密淺深勝劣通塞之相ヲ如是
T2213_.58.0028a17: 結釋シ給也。若此兩論共同密論者。何故喩ハ
T2213_.58.0028a18: 釋論ヲ云ヒ顯教智者詳而解迷ト。次喩ハ菩提
T2213_.58.0028a19: 心論ヲ云フ千部論中密藏肝心論ト耶。故知獨
T2213_.58.0028a20: 限テ菩提心論ニ申ヘ密藏ヲ。餘九百九十九部是
T2213_.58.0028a21: 皆悉顯論非密論。以此思彼。二部十一卷
T2213_.58.0028a22: 眞言所學論ト者。爲ニ令識顯密之差異ヲ令
T2213_.58.0028a24: 云カ眞言所學論ト故ニ。共ニ應ト密論ナル云フ難ニ者。
T2213_.58.0028a25: 夫文隨執見隱。義逐機根現。然則以宗宗
T2213_.58.0028a26: 大意。隨義轉用一論ヲ云ヒ顯ト一論ヲ云ハンニ密ト
T2213_.58.0028a27: 有ン何不可耶
T2213_.58.0028a28: 問曰。若然者。何故二教論中。以彼論不二摩
T2213_.58.0028a29: 訶衍判眞言耶 答曰。醫王之眼毒即藥。跨
T2213_.58.0028b01: 節之談ニハ顯即密。爰ヲ以二教論中有重重問
T2213_.58.0028b02: 答。判ス顯中有密。所謂論ニ問曰。古傳法者
T2213_.58.0028b03: 廣造論章。唱敷六宗開演三藏。軸剩廣度
T2213_.58.0028b06: 以應纂。先匠所傳皆是顯教。此是密藏。人
T2213_.58.0028b10: 謂之顯也。自受用法性佛説内證智境。是
T2213_.58.0028b12: 如彼法身。無色無像。言語道斷心行處滅。
T2213_.58.0028b13: 無説無示。諸經共説斯義。諸論亦如是談。
T2213_.58.0028b16: 文隨執見隱。義遂機根現而已。譬如天鬼見
T2213_.58.0028b18: 中有斯義。若如是者。何故前來傳法者不談
T2213_.58.0028b20: 如來説法應病投藥。根器萬差針灸千殊。隨
T2213_.58.0028b21: 機之説權多實少。菩薩造論隨經演義不敢
T2213_.58.0028b27: 楞伽教王等。菩提智度摩訶衍。如是經論
T2213_.58.0028c02: 答曰。然矣。我當爲子飛日輪而破暗。揮金剛
T2213_.58.0028c06: 是有重重問答。成辨ス顯經論有眞言義。是
T2213_.58.0028c07: 則顯乘學者所不識量也。以眞言跨節之意
T2213_.58.0028c08: 判之也。例如以法花開會之意令開會三
T2213_.58.0028c09: 乘五乘七方便九法界皆悉一佛乘ナリト是則法
T2213_.58.0028c10: 花之得分也。非爾前之得分也今亦如是。以
T2213_.58.0028c11: 眞言開會之意。如是判シ給ナリ。是即眞言跨節
T2213_.58.0028c12: 之得分。而非顯教當分之所談也。若非開
T2213_.58.0028c13: 會之意。而言ハハ不二摩訶衍是眞言者。成
T2213_.58.0028c14: 無キニ顯密之差異。然大師定顯密之界畔之
T2213_.58.0028c15: 時。應化開説名曰顯教。法佛談話謂之密
T2213_.58.0028c16: 藏。顯教契經部有百億。分藏則有一十五十
T2213_.58.0028c17: 一之差。言乘則有一二三四五之別。談行
T2213_.58.0028c18: 六度爲宗。告成三大爲限。是則大聖分明
T2213_.58.0028c19: 説其所由。若據祕藏金剛頂經説。如來變
T2213_.58.0028c20: 化身爲地前菩薩及二乘凡夫等説三乘教
T2213_.58.0028c21: 法。他受用身爲地上菩薩説顯一乘等。並是
T2213_.58.0028c22: 顯教也。自性受用佛自受法樂故。與自眷
T2213_.58.0028c23: 屬各説三密門。謂之密藏此三密門者。所
T2213_.58.0028c24: 謂如來内證智境界也。等覺十地不能入室。
T2213_.58.0028c26: 依テ所説法門ニ。能説教主并所化不同ヲ而判
T2213_.58.0028c27: 顯密之差異也。又云。釋教漸東夏自微至
T2213_.58.0028c28: 著。漢明爲始周天爲後。其中間所翻傳。皆
T2213_.58.0028c29: 是顯教。玄宗代宗之時。金智廣智之日。密
T2213_.58.0029a02: 密差異。然此論是姚秦代弘始三年譯也。豈
T2213_.58.0029a03: 非漢明周天中間耶。若言中間者。明知是
T2213_.58.0029a04: 顯論非密論也。又擧説顯密差別之經論
T2213_.58.0029a05: 言。五祕金峯聖位經。遮那楞伽教王等。菩提
T2213_.58.0029a07: 之御意ニテ如是經論皆悉覺食説ト顯密之
T2213_.58.0029a08: 法門ヲ所引キ載スル也。然汝何故ソ唯取釋大衍
T2213_.58.0029a09: 論計不取自餘耶。若此ノ中ニ言ハハ不二摩
T2213_.58.0029a10: 訶衍獨リ眞言教ナリト者。二教論ニ何故復取テ華
T2213_.58.0029a11: 嚴圓圓海徳諸佛。十地論果分。楞伽經如
T2213_.58.0029a12: 義等ヲ。判眞言義ト耶。何ソ汝同ク取テ是等經論ヲ
T2213_.58.0029a13: 不爲密論ト。捨多取一。豈不違祖意耶。唯是
T2213_.58.0029a14: 以跨節一大圓教之意ヲ令ル開會彼釋迦如
T2213_.58.0029a15: 來所説ノ絶離海徳果分如義等ハ是即自性法
T2213_.58.0029a16: 身ノ祕密藏ナリト也。例如シ云カ汝等所行是菩薩
T2213_.58.0029a17: 道ト。若不然者。説テ大日經等ヲ有何所詮耶。
T2213_.58.0029a18: 釋尊所説即密藏故。驗知ヌ。彼釋論不二摩
T2213_.58.0029a19: 訶衍者彼論意即是顯極絶離之境也。大師
T2213_.58.0029a20: 跨節之意。彼絶離之處即照見祕密藏ナリト給
T2213_.58.0029a21: 也。故以スレハ眞言開會之意ヲ則一切悉皆祕密
T2213_.58.0029a22: 藏也。以スレハ顯教當分之情ヲ則一切皆悉顯教
T2213_.58.0029a23: 也。爰ヲ以或唐土人師以大日經攝ス方等部ニ。
T2213_.58.0029a25: 識。庶クハ後學宜ク知ラ祖意宗義。於顯密大綱
T2213_.58.0029a27: 問曰。若然者。眞言行者專應學眞言經論。
T2213_.58.0029a28: 何故以顯論爲所學ト。既有顯密雜濫之咎。
T2213_.58.0029a29: 并機教相違之過。如何 答。諸法皆有内外
T2213_.58.0029b01: 表裏性相體用。是即自性天然道理也。然
T2213_.58.0029b02: 以顯爲外以密爲内。非ル内ニ者ハ不可立外。非ル
T2213_.58.0029b03: 外ニ者不可立内。依テ内性ニ有外相。依テ外
T2213_.58.0029b04: 相ニ辨ス内性ヲ。内外不相離譬如車二輪鳥二
T2213_.58.0029b05: 翼。一闕不可到所詣。然則顯密相ヒ助テ入大
T2213_.58.0029b06: 日本宮也。復次密ハ即内證顯ハ是外用。内證
T2213_.58.0029b07: 外用相應自利利他圓滿ス也。復次顯是所離
T2213_.58.0029b08: 之法。密是能離之人。故若不知所離之法淺
T2213_.58.0029b09: 深ヲ。豈覺能離之人尊高耶。以是等義故。眞
T2213_.58.0029b10: 言行者遍應兼學顯密論教也。但不ハ堪兼
T2213_.58.0029b11: 學ニ專依本宗應修學ス也。爰ヲ以大師慇懃ニ
T2213_.58.0029b12: 遺誡云。夫以眞言之道密教之理。同入性
T2213_.58.0029b13: 故入阿字義也。然而案スルニ萬物意ヲ。皆在リ内
T2213_.58.0029b14: 外。然則以密爲内以顯爲テ外ト。必可兼
T2213_.58.0029b15: 學。因テ茲ニ輕シメ本宗ヲ勿レ重末學ヲ。宜ク知シ吾
T2213_.58.0029b16: 心ヲ兼學セヨ而已。但人任器不ル堪ヘ兼ニ者ハ將ニ
T2213_.58.0029b17: 任セテ本業ニ精進修行ス。具ナル由在リ別ニ。青龍寺
T2213_.58.0029b19: 斯。誰不仰信耶。既言輕本宗勿重末學。宜
T2213_.58.0029b21: 日經疏之教相ハ是疏家一途之餘教符順之
T2213_.58.0029b22: 談ナリト輕シメ之ヲ。言テ釋論之教相ハ是宗家餘教
T2213_.58.0029b23: 不共之談ナリト重ンス之ヲ。幾カ誤リ幾カ迷ヘル。抑宗家之
T2213_.58.0029b24: 教相ハ源自リ何出タル。全依ル大日經并疏家之教
T2213_.58.0029b25: 相ニ如上注。抑大師之事相ハ源自何出タル。專
T2213_.58.0029b26: 依ル大日經并疏家之説相ニ。故云ヒ事相ト云ヒ
T2213_.58.0029b27: 教相ト。今宗ハ大日經爲宗骨ト。餘皆悉助證也。
T2213_.58.0029b28: 若爾者疏家御意與大師御意。毫末モ不可有
T2213_.58.0029b29: 隔。若有隔者。師資付屬脈相承有ン何所
T2213_.58.0029c01: 詮カ耶。然言ハハ疏家宗家判教大異ト者。招種
T2213_.58.0029c02: 種重罪。一違經旨之咎。二背疏家之咎。三
T2213_.58.0029c03: 重末輕本之咎。四違師傅之旨咎。有如是等
T2213_.58.0029c04: 種種過失。庶クハ學者宜ク知テ祖心ヲ。勿レ輕本宗
T2213_.58.0029c05: 重顯學而已
T2213_.58.0029c06: 問曰。顯密宗旨異ニ説時異ニ説處異ニ能化異ニ
T2213_.58.0029c07: 所化異ナリ。然ハ獨依大日金頂等眞言經論而
T2213_.58.0029c08: 應立宗義。何故引顯密經論以立宗義。是
T2213_.58.0029c09: 豈非依顯乘而立宗義耶 答一切異ナル事誠
T2213_.58.0029c10: 爾也。但至所難之旨者。專依眞言經論
T2213_.58.0029c11: 立ン宗義ヲ置テ所不論也。夫遍ク述ルニ顯密論
T2213_.58.0029c12: 經ニ有ヲ眞言ノ義。有多種深意。若不引示顯
T2213_.58.0029c13: 經顯論中有ヲ眞言義者。言テ經論無ト此文
T2213_.58.0029c14: 義定テ成サン嘲。故ニ爲除彼等疑。遍ク引テ顯密
T2213_.58.0029c15: 經論爲證也。言ロハ爲欲使顯教之學者ヲ識
T2213_.58.0029c16: 知汝カ所學之經論ノ中ニ亦有此義。雖然汝等
T2213_.58.0029c17: 爲ニ顯網ノ所シテ封閉ヒ不知此ノ祕奧ヲ。今以眞
T2213_.58.0029c18: 言醫王之普眼。見ルニ顯教淺近之毒草ヲ。醍醐ノ
T2213_.58.0029c19: 妙藥處處散在セリト故。引諸經論而爲助證
T2213_.58.0029c20: 也。復次一向ニ局テ眞言經論ニ。若顯教中不述
T2213_.58.0029c21: 示有此義者。初心眞言行者不知跨節之
T2213_.58.0029c22: 意ヲ生憍慢之心ヲ毀謗セン諸ノ顯教ヲ。爲除彼等
T2213_.58.0029c23: 謗故。遍述諸經論中有此義也。復次密教ハ是
T2213_.58.0029c24: 如ク己體。四家大乘ハ是如手足故。離己體
T2213_.58.0029c25: 無手足。離手足無己體。是則以跨節之意
T2213_.58.0029c26: 照見之時。離顯無密離密無顯故也。復次
T2213_.58.0029c27: 四家大乘是四菩薩三摩地也。所謂花嚴者
T2213_.58.0029c28: 普賢三摩地。法花ハ觀音三摩地。三論ハ文
T2213_.58.0029c29: 殊三摩地。法相ハ彌勒三摩地也。是即述テ四
T2213_.58.0030a01: 行ノ功徳法門ヲ示因分可説ヲ故。眞言ハ明五
T2213_.58.0030a02: 智果徳述果分不可説ヲ故。然ヲ爲表因即
T2213_.58.0030a03: 果果即因。而非因之因非果之果故。遍ク述
T2213_.58.0030a04: 顯密經論ニ有此義也。復次仰テ檢ルニ佛意。彼
T2213_.58.0030a05: 三乘五乘之教風ハ皆是從大日如來自在神
T2213_.58.0030a06: 力加持三昧而出カ故。九種住心所有教説皆
T2213_.58.0030a07: 悉眞言也。爲顯此義故。遍明諸經論有眞言
T2213_.58.0030a08: 義也。復次彼九種住心之人。皆是四重法
T2213_.58.0030a09: 界本有曼荼羅聖衆也。故所有説教皆悉眞
T2213_.58.0030a10: 言也。爲顯此義故。普明諸經論有眞言義
T2213_.58.0030a11: 矣
T2213_.58.0030a12: 問曰。今此經有幾本不同耶 答有三本不
T2213_.58.0030a13: 同也
T2213_.58.0030a14: 問曰。何等爲三種耶 答。一者常恒説本。二
T2213_.58.0030a15: 者十萬頌本。三者三千頌本也。如此種開
T2213_.58.0030a16: 題云。此經總有三本。一法爾常恒本。諸佛
T2213_.58.0030a17: 法曼荼羅是也。二分流廣本。龍猛所誦傳十
T2213_.58.0030a19: 問曰。何名法爾常恒本耶 答曰。法爾常恒
T2213_.58.0030a20: 本者。能説教主者無有定レル佛世尊。即四種
T2213_.58.0030a21: 法身之境界也。所説法門者無有時處分限。
T2213_.58.0030a22: 即法界常恒之法樂也。爰ヲ以經云ヒ超越三
T2213_.58.0030a23: 時ト。金峯經ニハ云ヒ三世常恒不壞化身利益有
T2213_.58.0030a24: 情無時暫息ト。又云フ其所住處名曰廣大金剛
T2213_.58.0030a25: 法界宮ト。既稱法界。豈作分限哉。所住之宮
T2213_.58.0030a26: 殿既如是。能住亦爾。故疏云此是遍一切
T2213_.58.0030a27: 處身之所住處。當知如是樓觀亦遍一切處ト
T2213_.58.0030a28: 也。然則能所一體而無所分別。共遍法界
T2213_.58.0030a29: 而一相一味也。故疏ニ云フ上説金剛法界宮即
T2213_.58.0030b01: 是如來身。次云大樓閣寶王亦即如來身。今
T2213_.58.0030b03: 者即如來三昧耶身。三昧耶身遍十方虚空
T2213_.58.0030b04: 界無所不至。住其中大曼荼羅身亦復如是。
T2213_.58.0030b05: 法羯二身可知亦然。又云フ毘盧舍那佛身口
T2213_.58.0030b06: 意業遍虚空等ト。如是等文表如來四種法身
T2213_.58.0030b07: 四種曼荼羅。身口意三密業用遍滿一切處。
T2213_.58.0030b08: 故初擧大言讃塵數之徳。大日四種身其數
T2213_.58.0030b10: 住所住一體而遍法界也。抑所ノ言廣大金
T2213_.58.0030b11: 剛法界宮者。唯是一切衆生遍法界之本有
T2213_.58.0030b12: 漫荼之色心也。如來世尊於此處唱正覺。於
T2213_.58.0030b13: 此處轉法輪。釋尊於摩耶胎内。集三世諸佛
T2213_.58.0030b14: 菩薩。集テ無量可度機縁ヲ轉法輪度衆生
T2213_.58.0030b15: 等。即此意也。豈此摩耶之色身非廣大金
T2213_.58.0030b16: 剛法界宮耶。故云ヒ於一塵中塵教佛。各處
T2213_.58.0030b17: 菩薩集會中。無盡法界塵亦然ト。又從一微塵
T2213_.58.0030b18: 中。出無量經卷。於一切衆生結使海中唱正
T2213_.58.0030b20: 問曰。此經譯者誰人耶。答中天竺國三藏
T2213_.58.0030b21: 輸波迦羅譯也。唐云善無畏也。具如付法傳
T2213_.58.0030b23: 問善無畏渡唐時分如何 答貞元録第十四
T2213_.58.0030b24: 云。以開元四年景辰。大齎梵夾來達長安
T2213_.58.0030b26: 等亦同之
T2213_.58.0030b27: 問曰。此經筆取者誰人耶 答大唐寶壽寺ノ
T2213_.58.0030b29: 已上經縁起分了
T2213_.58.0030c01: 次疏縁起分
T2213_.58.0030c02: 問曰。今此疏者誰人説誰人記耶 答無畏
T2213_.58.0030c03: 説。一行記也。且如安然云。此義釋ハ本三藏
T2213_.58.0030c05: 問曰。善無畏是此經譯者也。若然者有カ何
T2213_.58.0030c06: 意直作疏耶 答今經總有三本。然今七卷
T2213_.58.0030c07: 經ハ是三千頌略經也。仍所略甚多。故以十
T2213_.58.0030c08: 萬頌廣經之意綴續三千頌ノ髣髴之文ニ。
T2213_.58.0030c09: 爲使廣略二機ヲ不違失故。直作疏也。例
T2213_.58.0030c10: 如金薩直作理趣釋。故知。今此疏ハ一向是
T2213_.58.0030c11: 取十萬頌經意。非無畏之私釋也。故疏中處
T2213_.58.0030c12: 處ニ置私謂之言ヲ。誠有所以哉
T2213_.58.0030c13: 問曰。今疏有幾殊異耶 答。且有三本不同。
T2213_.58.0030c14: 所謂高祖請來二十卷疏。慈覺請來十四卷義
T2213_.58.0030c15: 釋。智證請來十卷義釋也。又如ハ安然菩提心
T2213_.58.0030c17: 問。若然者。三本勝劣傍正如何 答。各各
T2213_.58.0030c18: 捧テ慢幢面面ニ成ス鉾楯ヲ。雖然至理ハ天然ナリ直
T2213_.58.0030c19: 道ハ無シ私。故以二十卷疏爲勝正ト也
T2213_.58.0030c20: 問曰。以何得ヤ知二十卷勝正ナリト。依之寺門
T2213_.58.0030c21: 人云。二十卷疏ハ草安本也。十四卷ハ如中書。
T2213_.58.0030c23: 以十卷義釋可爲勝正耶 答曰。二十卷疏ハ
T2213_.58.0030c24: 是疏家之正説。一行之直記也。故不交他人
T2213_.58.0030c25: 之言。十四卷并十卷義釋ハ是疏家御遷化後。
T2213_.58.0030c26: 自宗他宗之人師交雜記ス之。全ク是レ非疏家
T2213_.58.0030c27: 之御再治。豈足ン爲ルニ指南ト耶。爰ヲ以安然自
T2213_.58.0030c28: 云。此義釋ハ本三藏説一行記。智儼溫古再
T2213_.58.0031a01: 先徳指疏ヲ爲本記ト。指義釋ヲ以爲末記故
T2213_.58.0031a02: 云フ本記外多加人言ト。是豈非簡末擇本之
T2213_.58.0031a03: 意耶。然ル間彼ノ義釋ノ中ニハ師資相承大事等
T2213_.58.0031a04: 不載處ニ是多。亦無用之文言甚滋シ。故繁略
T2213_.58.0031a05: 共背宗旨違セリ祖意ニ。若爲無畏一行之再
T2213_.58.0031a06: 治者。一分有リ其ノ謂ハレ。他人之再治還テ埋ム疏
T2213_.58.0031a07: 家之正説ヲ。何以之爲勝耶。然ヲ今疏ハ是雖未
T2213_.58.0031a08: 再治。正是無畏之直説。一行之正記也。共
T2213_.58.0031a09: 是爲見諦之阿闍梨。同爲密宗之祖師。豈
T2213_.58.0031a10: 雖一偈一句。有ン不通達之處耶。仍以此
T2213_.58.0031a11: 疏無畏一行不空惠果ト師資付屬嫡嫡相承
T2213_.58.0031a12: 明鏡也。爰ヲ以大師入唐之日。惠果對面之
T2213_.58.0031a13: 時。即和尚歡喜言。我命既盡トス待汝既尚。
T2213_.58.0031a15: 始。八祖相傳大法祕法道具本尊等。皆悉
T2213_.58.0031a16: 令玉ヒ相承瀉瓶了ヌ。故呉殷纂云。今有大日本
T2213_.58.0031a17: 國沙門來求聖教。皆令所學可如瀉瓶。此
T2213_.58.0031a18: 沙門是非凡徒。三地菩薩也。内具大乘心。外
T2213_.58.0031a20: 徒雖數千萬ナリト。或授胎藏一界。或受金剛一
T2213_.58.0031a21: 界。終ニ兩部悉ク無シ傳燈之人。大師獨受テ唯受
T2213_.58.0031a22: 一人之付囑ヲ。兩部共ニ傳之。然ヲ其付囑ノ第一ハ
T2213_.58.0031a23: 今七卷經二十卷疏是也。若義釋宗源ナラハ。豈
T2213_.58.0031a24: 不得付屬耶。如是道理極成スル上ヘ者。文段科
T2213_.58.0031a25: 段モ不スハ分タ不分タ。重説偈言モ有有。不違
T2213_.58.0031a26: 佛意ニ不背經説ニ。任ス見諦之大阿闍梨ノ正
T2213_.58.0031a27: 説。佛佛相承ノ大事。一行取筆ノ本記ニ故。以此
T2213_.58.0031a29: 問。疏ト者疏涓之義也。言ロハ譬如庭上之
T2213_.58.0031b01: 涓疏八方ニ。本經本論義理法門ヲ立テ
T2213_.58.0031b02: 文段科段ヲ疏釋カ故ニ名爲疏ト。然ヲ今此疏ハ
T2213_.58.0031b03: 直ニ釋文不立科段ヲ。疏ノ文言不相應耶。依
T2213_.58.0031b04: 之智證目録云。高雄寺空海和尚本二十卷
T2213_.58.0031b06: 題。後更開章分科解釋。諸家章疏大綱如
T2213_.58.0031b07: 此。而今不爾。所以題ト與尾不合。披而須
T2213_.58.0031b08: 辨。其義釋者。直爾ニ釋文ヲ無有折開章段
T2213_.58.0031b09: 等。以爲祕教不同常途對衆講演。只會
T2213_.58.0031b11: 是同。然者如何 答。疏體不一准。隨テ人意
T2213_.58.0031b12: 廣略不同。或略科段廣文義。或廣分科段略
T2213_.58.0031b13: 文義。或科義共廣。或科義共略。然今ノ疏ハ是
T2213_.58.0031b14: 自本爲治慢法ノ者ヲ。不定文段科段。直爾ニ釋
T2213_.58.0031b15: 之故。處處有爛脱未會向上向下引牒交
T2213_.58.0031b16: 牒。是爲令承師ノ口傳也。即如云此經聖
T2213_.58.0031b17: 者所祕スル故ニ不ト説明白次第ヲ也。故ニ以常
T2213_.58.0031b18: 途之例不可難此疏。加之既見諦覺悟之
T2213_.58.0031b19: 正説也。不可加凡愚之難ヲ。不可不仰信。
T2213_.58.0031b21: 已上縁起分大概如斯
T2213_.58.0031b22: 妙印鈔卷第一
T2213_.58.0031b26: 金剛佛子明金之
T2213_.58.0031b29: 僧都快道書之
T2213_.58.0031c01:
T2213_.58.0031c02:
T2213_.58.0031c03:妙印鈔卷第二
T2213_.58.0031c04: 沙門阿寂記
T2213_.58.0031c06: 直明スニ唱本作釋ヲ爲四。一明題目。二明序
T2213_.58.0031c08: 第一明題目。自爲三。一列兩題。二辨記者。三
T2213_.58.0031c09: 釋兩題也。初列兩題。自可見
T2213_.58.0031c10: 二辨記者。自爲四。一擧通號。二擧別號。三
T2213_.58.0031c11: 亦擧通號。四簡異ス不記ニ
T2213_.58.0031c12: 初明通號中。沙門者。涅槃經云。世間貧者
T2213_.58.0031c14: 也。所謂勤衆善息諸惡故云勤息。然今此沙
T2213_.58.0031c15: 門有多種。所謂外道沙門。唯蘊沙門。拔業
T2213_.58.0031c16: 沙門。他縁沙門。覺心沙門。一道沙門。極無
T2213_.58.0031c17: 沙門等也。彼等沙門皆悉當分ニ得名ヲ非ス終
T2213_.58.0031c18: 窮ニ。今所言沙門。是終窮究竟極説。祕密最上
T2213_.58.0031c19: 沙門也。故所ハ勤三密上乘之妙行。所ハ息隔
T2213_.58.0031c20: 歴分別之妄雲。非勤而勤非息而息。是名
T2213_.58.0031c21: 爲沙門。復次祕釋セハ。勤是金修生也。息是胎
T2213_.58.0031c22: 本有也。故胎金不二修生本有平等。是名
T2213_.58.0031c23: 曰眞實大沙門也。經云。識心達本源故號沙
T2213_.58.0031c25: 二擧別號中。一行者。是則依一行三昧。通
T2213_.58.0031c26: 入法界曼荼羅故云一行。所謂今經所説最
T2213_.58.0031c28: 切行不行而行故。號曰一行也。又演密釋
T2213_.58.0031c29: 一行云。且以阿字而顯示之。阿字者一切
T2213_.58.0025a02: No.2213[cf.No.1796]
T2213_.58.0025a03:
T2213_.58.0025a04:
T2213_.58.0025a05: 沙門阿寂記
T2213_.58.0025a06: 大意
T2213_.58.0025a07: 夫以自性法身毘盧遮那。安住法界自受法
T2213_.58.0025a08: 樂。本源内證塵刹聖衆。各捧智印圍繞渇仰。
T2213_.58.0025a09: 雖然同體大悲遍覆沙界。無縁大慈等哀含
T2213_.58.0025a10: 識。爰以不動本地甚深妙鏡。而示普現色身
T2213_.58.0025a11: 於十方。不出色心常住宮殿。而布三密法教
T2213_.58.0025a12: 於三世。然則所演三平等句之祕術。非十地
T2213_.58.0025a13: 等覺之所知。所談自心是佛之妙旨。非二
T2213_.58.0025a14: 乘異生之所測。就中尋能説之教主即周遍
T2213_.58.0025a15: 法界之遍照。論所説之法門即超越三時之
T2213_.58.0025a16: 密教。窺所居之宮殿即廣大金剛之樓閣。撰ヘハ
T2213_.58.0025a17: 能住之如來即萬徳圓滿之世尊。故纔甜此
T2213_.58.0025a18: 醍醐之輩。刹那消無明之病。奇捃彼摩尼
T2213_.58.0025a19: 之族。即坐見三部之佛。不捨父母所生之肉
T2213_.58.0025a20: 身。而速登遮那法王之極位。不拂煩惱戲
T2213_.58.0025a21: 論之雲露。而頓見理智圓滿之日月。故經ニハ
T2213_.58.0025a22: 云云何菩提謂如實知自心。又云越三時如
T2213_.58.0025a23: 來之日加持故身語意平等句法門。釋ニハ宣一
T2213_.58.0025a24: 切衆生色心實相從本際以來常是毘盧遮那
T2213_.58.0025a25: 平等智身。或云心自證心心自覺心。或云
T2213_.58.0025a26: 直約諸法令識其心。或云能於此生滿足地
T2213_.58.0025a27: 波羅蜜。能依論ニハ云不起于座三摩地現前。
| T2213_.58.0025a28: | 父母所生身速證大覺位 | 云云 |
| T2213_.58.0025a30: | 三平等句法門。是則此經大意 | 矣 |
T2213_.58.0025b02: 今就此有二。一南天相承本。二北天相承本
T2213_.58.0025b03: 也。初南天相承之本者。龍猛菩薩加持白芥
T2213_.58.0025b04: 子。而打開南天之鐵塔。入内所誦出經是
T2213_.58.0025b05: 也。如金剛頂義決云。龍樹以芥子打開南天
| T2213_.58.0025b06: | 鐵塔戸。入誦此金剛頂傳世 | 云云 |
| T2213_.58.0025b08: | 鐵塔中所誦出。如來祕密藏之根本 | 云云 |
T2213_.58.0025b10: 録及大辨正三藏表製集等。於佛牙寺遇龍
T2213_.58.0025b11: 智阿闍梨。即授クルニ以十八會金剛頂瑜伽十萬
| T2213_.58.0025b12: | 頌經。并大毘盧遮那大悲胎藏十萬頌 | 云云 |
| T2213_.58.0025b14: | 疑惑耶 | 云云 | 第三祖 龍猛處 | 上遊四王自 |
T2213_.58.0025b16: 則入南天鐵塔中。親授カリ金剛薩埵灌頂。誦
| T2213_.58.0025b17: | 持此祕密最上曼荼羅教流傳人間 | 云云 |
| T2213_.58.0025b18: | 紙云 | 小野 | 龍樹以芥子打開塔戸。塔内諸神一 |
T2213_.58.0025b20: 丈名花寶蓋中列。又聞讃音。大徳至心懺悔
| T2213_.58.0025b21: | 發大誓願。後入此塔。多日誦此經即出 | 云云 |
| T2213_.58.0025b22: | 此經者大 日經也 | 依此等明文立此義 | 矣 | 次北天相承 |
T2213_.58.0025b24: 國。名突魯羅。其石山半腹有祕密經藏。毎
T2213_.58.0025b25: 至八月。有無量猿披祕密藏。一時風吹。梵
T2213_.58.0025b26: 篋一本墜地。樵夫取之上國王。國王歡喜
T2213_.58.0025b27: 與達磨掬多掬多得此。披テ得テ旨ヲ授國王。我
T2213_.58.0025b28: 善無畏ナリ。無畏得此法。開成之初來於此土。
| T2213_.58.0025b29: | 翻爲七卷 | 云云 |
| T2213_.58.0025c02: | 授達摩掬多。掬多授無畏 | 云云 |
T2213_.58.0025c04: 正難定判也
T2213_.58.0025c05: 問曰。敦造紙云。大日經序是俗人東宮學士
| T2213_.58.0025c06: | 所撰。諸阿闍梨未許 | 云云 |
T2213_.58.0025c08: 云何 答。善無畏傳南天相承之本勿論也。
T2213_.58.0025c09: 其上復有ン
T2213_.58.0025c10: 何論勝劣耶。所以然者。共是金剛薩埵唱
T2213_.58.0025c11: 如是我聞。同演大日所説之金言。南北方
T2213_.58.0025c12: 地雖異。所崇ル之經卷是同。人畜形状雖別。
T2213_.58.0025c13: 所弘ル之教法亦一。故不可勝劣也。但至敦
T2213_.58.0025c14: 造紙者。且簡序作者許也。非簡北天之經
T2213_.58.0025c15: 也
T2213_.58.0025c16: 問曰。若然者今疏家所用之本。彼兩本中何
T2213_.58.0025c17: 耶 答。兩本何レモ雖非應取捨。而以南天龍
| T2213_.58.0025c18: | 猛相承。殊爲指南 | 矣 |
T2213_.58.0025c20: 答曰。爾也
T2213_.58.0025c21: 問曰。若然者第七卷是依無畏之祈請。於
T2213_.58.0025c22: 金粟王塔前所感得也。何足爲龍猛相承
T2213_.58.0025c23: 耶。爰以敦造紙云。大日經供養次第卷撰
T2213_.58.0025c24: 出烏仗曩國ヨリ。即於金粟王塔下感得。文
| T2213_.58.0025c25: | 殊現金色字於虚空中。持供養法授無畏 | 云云 |
T2213_.58.0025c27: 爲龍猛ノ相承事不可致疑惑也 但第七
T2213_.58.0025c28: 卷ハ是不流布於世間故。善無畏未傳之。仍
T2213_.58.0026a01: 於供養儀軌法則ニ頗有ル不審之上ヘ。復爲ニ
T2213_.58.0026a02: 未來將護ノ致祈請之時。感得金字梵本於虚
T2213_.58.0026a03: 空中。即從テ文殊之教ニ。無畏向テ虚空ノ文ニ取
T2213_.58.0026a04: 筆記之。是則第七供養法卷是也。然約セハ感
T2213_.58.0026a05: 得之邊雖似無畏始テ得玉へルニ。尋源濫ヲ詢根
T2213_.58.0026a06: 本ヲ。七卷共爲鐵塔相承事不可有疑者也。
T2213_.58.0026a07: 但至敦造紙義ニ者。且擧ル感得之邊ヲ許
T2213_.58.0026a08: 也
T2213_.58.0026a09: 問曰。以何得ルヤ知
T2213_.58.0026a10: 承ナラハ者。龍智豈不相傳乎。龍智若傳玉ハハ者。無
T2213_.58.0026a11: 畏亦不得哉。所以者何。無畏既窮一宗源底。
T2213_.58.0026a12: 何限テ此卷ニ不ン蒙許可耶。驗ニ知ヌ非
T2213_.58.0026a13: 相承。若言ハハ相承ナリト者。其誠證出テテ在リ何處耶
T2213_.58.0026a14: 答曰。龍猛所造菩提心論引テ今經第七卷ヲ
T2213_.58.0026a15: 云。大毘盧遮那經供養次第法云。若無勢力
| T2213_.58.0026a16: | 廣増益。住法但觀菩提心 | 云云 |
T2213_.58.0026a18: 得經ヲ以爲誠證耶。加之。尋其例證。如此等
T2213_.58.0026a19: 事多在リ之。如キ法花經ノ者。切止テ提婆之
T2213_.58.0026a20: 一品ヲ於長安宮ニ。而不流布世間故。中絶之
T2213_.58.0026a21: 後流傳セリ世間ニ。是豈非ス自リ本羅什傳譯之
T2213_.58.0026a22: 耶ヤ。又如キ高祖大師者。先於日域久米之道
T2213_.58.0026a23: 場。雖感得七軸之毘盧遮那經。而後於大唐
T2213_.58.0026a24: 青龍之師室。又得七軸之毘盧遮那經。即
T2213_.58.0026a25: 以校合感得之舊本ニ之時。一字一點無所違
T2213_.58.0026a26: 失。無畏之感得亦如是。先於金粟王塔下。
T2213_.58.0026a27: 雖感得金字於空中。而後在南天竺國。重
T2213_.58.0026a28: 得鐵塔本ヲ於龍智ニ。即以テ校合スルニ感得之舊
T2213_.58.0026a29: 本ニ。敢無有所違失。是則青龍自本雖有ト之。
T2213_.58.0026b01: 於久米先感得之。龍智自本雖傳フト之ヲ。於塔
T2213_.58.0026b02: 下先感得之。文理例證如斯。明知七卷共鐵
| T2213_.58.0026b03: | 塔相承龍猛傳來也 | 矣 |
T2213_.58.0026b05: 感得此經ヲ。然者如何 答曰。師傳明鏡也。
T2213_.58.0026b06: 何況大師自語テ得此經之本縁ヲ言。爰大
T2213_.58.0026b07: 師石淵贈僧正召シ率テ發向シ和泉國槇尾山
T2213_.58.0026b08: 寺ニ。於此剃除髻髮。授沙彌十戒七十二威
T2213_.58.0026b09: 儀。名稱教海。後改稱如空。此時佛前ニシテ發
T2213_.58.0026b10: 誓願曰。吾從佛法常求尋ス要ヲ。三乘五乘十
T2213_.58.0026b11: 二部經。心神有疑未以爲決。唯願三世十
T2213_.58.0026b12: 方諸佛示玉ヘ我ニ不二一心ヲ。祈感
T2213_.58.0026b13: 曰。於此有經名字大毘盧遮那經ト。是
T2213_.58.0026b14: 乃所要。即隨喜尋得タリ件ノ經王ヲ。在大日本
| T2213_.58.0026b15: | 國高市郡久米道場東塔下 | 云云 |
T2213_.58.0026b17: 問曰。若然者内外之諸經諸論已通達之上ニ
T2213_.58.0026b18: 令感得祕密深極毘盧遮那經ヲ畢ヌ。在テカ
T2213_.58.0026b19: 何不足奉テ勅ヲ入唐求法耶 答曰。内外諸
T2213_.58.0026b20: 典已通達之上ニ。雖令ト感得此經ヲ。彼文義
T2213_.58.0026b21: 甚深ニ
T2213_.58.0026b22: 唐求法也
T2213_.58.0026b23: 問曰。以何得知偏爲學此經令ト云
T2213_.58.0026b24: 法セ。云何 答。勿致此難問。高祖自取筆
T2213_.58.0026b25: 記テ彼縁由ヲ言。於此一部解テ緘普ク覽ルニ衆
T2213_.58.0026b26: 情有滯無所憚問。更作發心。以去延暦
T2213_.58.0026b27: 二十三年五月十二日入唐。爲ナリ初學習ノ。
| T2213_.58.0026b28: | 天應慰懃載勅渡海スト | 云云 |
| T2213_.58.0026b29: | 疑 | 矣 |
T2213_.58.0026c02: 多。何唯限テ此經ニ。企玉フト渡唐大功ヲ應云耶
T2213_.58.0026c03: 答。此難非也。忘本意而擧枝葉故。夫爲諮
T2213_.58.0026c04: 詢此經文義。雖令入唐セ給フト。任セテ本意ニ令ル
T2213_.58.0026c05: 相傳此經并疏ヲ之後。廣存弘通ヲ普傳玉ンニ衆
T2213_.58.0026c06: 經ヲ在ンヤ何不可カ。故知毘盧遮那經者爲タリ渡唐
T2213_.58.0026c07: 之本懷。餘經ハ是全非渡唐之本懷。例尋釋尊
T2213_.58.0026c08: 出世之本懷。但爲説平等大會之一佛乘也。
T2213_.58.0026c09: 即如云唯以一大事因縁故出現於世。欲令
T2213_.58.0026c10: 衆生開佛知見示佛知見悟佛知見入佛知見
| T2213_.58.0026c11: | 故出現於世 | 云云 |
| T2213_.58.0026c13: | 實 | 云云 |
| T2213_.58.0026c15: | 餘經卷。是即皆悉助證ニ | 云云 |
T2213_.58.0026c17: 剛界ヲ歟。所以者何。大日經者説テ。胎藏界。金
T2213_.58.0026c18: 剛頂經者説金剛界ヲ故。然者如何 答。此
T2213_.58.0026c19: 難非也。未知今經之説相并今宗之大綱故。
T2213_.58.0026c20: 妄致此難。夫今宗以不二爲大綱。所謂理
T2213_.58.0026c21: 智不二。色心不二。修性不二。胎金不二。
T2213_.58.0026c22: 迷悟不二。善惡不二。邪正不二。凡聖不二
T2213_.58.0026c23: 等也。爰ヲ以テ定メタリ理處必有智ト。何大日經
T2213_.58.0026c24: 唯説テ胎藏一界ヲ不ラン説金剛界ヲ。依之經中
T2213_.58.0026c25: 處處説理智不二之旨。句句説色心平等之
T2213_.58.0026c26: 義。隨テ疏家文文句句釋色心實相理智圓滿
| T2213_.58.0026c27: | 之旨。何況相傳ノ偈ノ中 | 更問 |
T2213_.58.0026c29: 況於愚夫耶。然ヲ今小野一家之相傳。兩部
T2213_.58.0027a01: 灌頂之印明并重重無盡之祕密。皆悉於テ此
T2213_.58.0027a02: 經ノ中ニ習ヒ盡ス之ヲ。全不依餘經ニ。但尋ヌル助證ヲ
T2213_.58.0027a03: 之日。餘經ニ亦有リ。不ル傳ヘ此義ヲ之人ハ。今此
T2213_.58.0027a04: 大日經ハ唯謂ヘリ説ト胎藏界計。幾カ謬リ幾カ迷ヘル。
T2213_.58.0027a05: 爰ヲ以テ依今經住心品多所説ニ判教相之時。
T2213_.58.0027a06: 立十住心之淺深。定諸教之勝劣。所謂十
T2213_.58.0027a07: 住心論寶鑰二教論即身義等之衆多章疏
T2213_.58.0027a08: 中。皆悉引今經明文。以爲判教之大綱。就
T2213_.58.0027a09: 中十住心論第十卷并寶鑰ノ祕密ノ章。專引此
T2213_.58.0027a10: 經爲シ玉ヘリ宗骨ト。是豈非眞言之一宗ハ以此經
T2213_.58.0027a11: 爲ルニ宗骨ト耶。即稱大日經王。誠有所以哉｣
T2213_.58.0027a12: 或問曰。今疏家宗家之判教異也。然宗家
T2213_.58.0027a13: 之意。以釋論爲判教之大綱。所謂十住心
T2213_.58.0027a14: 論寶鑰二教論等。皆是依釋論製作之。何
T2213_.58.0027a15: 故今應云以大日經爲判教之依憑耶 答
T2213_.58.0027a16: 曰。汝難大顛倒。夫高祖判教相。專依今
T2213_.58.0027a17: 經十住心之淺深。餘經ニ全所無也。獨限大
T2213_.58.0027a18: 日經説之。龍猛復依此經十住心。菩提心
T2213_.58.0027a19: 論ノ中ニ判十住心之淺深無自性。隨テ大師十住
T2213_.58.0027a20: 心論等中。正ハ引テ大日經ヲ證シ傍ニハ引テ菩提心
T2213_.58.0027a21: 論ヲ證ス十住心ヲ。全引テ釋論ヲ。不爲誠證トハ。若
T2213_.58.0027a22: 汝依釋論判一宗之教相者。釋論中ニハ何レノ卷
T2213_.58.0027a23: 何レノ文ニカ説ケル十住心之淺深并顯密之差異ヲ。
T2213_.58.0027a24: 全所不見ニ也。然何ソ大師依テ此論ニ應云
| T2213_.58.0027a25: | 判教相ヲ耶 | 矣 | 抑釋論ハ是レ爲ン顯論ナリトヤ爲ン密 |
T2213_.58.0027a27: 者。此義不可然。所以者何。有多難故。所謂
T2213_.58.0027a28: 所依論者。是馬鳴所造起信論也。然馬鳴菩
T2213_.58.0027a29: 薩是非眞言祖師。隨テ所造ノ論ニ不説六大四曼
T2213_.58.0027b01: 三密之體相用。龍樹何向テ此論ニ造釋之時。
| T2213_.58.0027b02: | 頓應説密教耶。是則有師弟相違失 | 是一 | 次龍 |
T2213_.58.0027b04: 論ニ言ハハ述フト眞言ノ義ヲ者。此義不可然。有本末
| T2213_.58.0027b05: | 相違失故 | 是二 | 復次龍樹所造論餘レリ千部ニ。然 |
T2213_.58.0027b07: 乘經述小乘義。向テ小乘經ニ述フト大乘ノ義ヲ
| T2213_.58.0027b08: | 歟。此義不可然。有違教失故 | 是三 | 復次此論所 |
T2213_.58.0027b10: 經ヲ言ハハ述フト眞言ノ義ヲ者。此義不可然。有能所
| T2213_.58.0027b11: | 相違失故 | 是四 | 如是諸難多シ之。且擧略攝廣 |
| T2213_.58.0027b13: | 然。有顯密雜亂失故 | 是一 | 復次所依百經一論 |
| T2213_.58.0027b15: | 然。有首尾相違失故 | 是二 | 有如是難。且擧一二 |
| T2213_.58.0027b16: | 矣。故知非顯密通申論 | 云云 |
T2213_.58.0027b18: 才。高祖獨歩之極談也。既定玉ヘリ二部十一卷
T2213_.58.0027b19: 眞言所學論ト。豈不仰信耶 答。非密論道
T2213_.58.0027b20: 理大旨如前。但至高祖目録文者。二部十
T2213_.58.0027b21: 一卷眞言所學論者。是則以テ彼論ヲ非謂ニハ
T2213_.58.0027b22: 密論ト也。夫爲使眞言行者ヲ
T2213_.58.0027b23: 大乘之法門識諸教之通塞故。以此論爲
T2213_.58.0027b24: 所學論。所以者何。今此釋論是普引百經
T2213_.58.0027b25: 通申四家大乘義故。學此論者。於四家大
T2213_.58.0027b26: 乘之大綱不迷亂。故使初心學者學此論。是
T2213_.58.0027b27: 則非謂ニハ眞言法體ト也。復爲ノ欲カ令ト知四
T2213_.58.0027b28: 家大乘上ニ祕密莊嚴獨歩最頂ナル
T2213_.58.0027b29: 菩提心論。是即正眞言行者所要也。然則
T2213_.58.0027c01: 巧ニ擧二論攝顯密一切諸經論也。所謂擧
T2213_.58.0027c02: 釋大衍論攝諸顯教。擧菩提心論攝諸密教
T2213_.58.0027c03: 也。若不爾者。眞言行者所學。何唯限此二
T2213_.58.0027c04: 論耶。忘テ此義兎ヲ守文字杌。向テ顯乘論ニ
T2213_.58.0027c05: 謂祕密藏ナリト。恐背祖意而已
T2213_.58.0027c06: 問曰。何以得知以釋論攝顯大乘。以菩
T2213_.58.0027c07: 提心論攝密諸教。既無簡別之言。云二部
T2213_.58.0027c08: 十一卷眞言所學論ト故知ヌ此兩論是正述ト云
T2213_.58.0027c09: 密宗最頂之法門。故大師以此二論。爲自
T2213_.58.0027c10: 宗不共之極談。然者如何 答曰。非密論。
T2213_.58.0027c11: 重重令メ問答了ヌ。勿致無窮之難。但至テハ何
T2213_.58.0027c12: 以カ得知以此二論ヲ攝シ顯密之經論ヲ。言フ
T2213_.58.0027c13: 令ト知顯密之差異ヲ。之難ニ者。夫眞言宗者
T2213_.58.0027c14: 是跨節之一大圓教故。隨テ習此宗之學者。
T2213_.58.0027c15: 遍ク應學顯密之經論也。然時及濁濫人
T2213_.58.0027c16: 命短促。本宗未窮何攀枝葉。如大論一
T2213_.58.0027c17: 百云。復次三藏正有三十萬偈。并爲九百
T2213_.58.0027c18: 六十萬言ト。摩訶衍甚多。無量無限。如此
T2213_.58.0027c19: 中般若波羅蜜品。有二萬二千偈。大般若
T2213_.58.0027c20: 品有十萬偈。諸龍王阿修羅王諸天宮中。
T2213_.58.0027c21: 有千億萬ノ偈等。所以者何。此諸天龍神
T2213_.58.0027c22: 壽命長久ニ
T2213_.58.0027c23: 促ニシテ識念力薄シ。小般若波羅蜜品尚不能讀。
| T2213_.58.0027c24: | 何況多者 | 云云 |
T2213_.58.0027c26: 迷。略擧一論攝顯諸大乘。有何咎耶。次菩
T2213_.58.0027c27: 提心論者。是千部論中密藏肝心論也。故擧
T2213_.58.0027c28: 此一論亦攝諸密教。有何不可耶。爰以大師
T2213_.58.0027c29: 二教論引釋論云。言説有五種。名字有二
| T2213_.58.0028a01: | 種。心量有十種。契經異説故 | 乃至 | 喩曰。言語 |
| T2213_.58.0028a03: | 詳而解迷 | 云云 |
T2213_.58.0028a05: 此論明説也。何以得トナラハ知
T2213_.58.0028a06: 而解迷ト故。若密論ナラハ者不可讓顯教智者。非
T2213_.58.0028a07: 顯機之所測故。復次有機教相違之咎。故知
T2213_.58.0028a08: 以此論置顯教之最上。是即爲判顯密之界
T2213_.58.0028a09: 畔也。即次ニ引菩提心論云。諸佛菩薩昔在因
| T2213_.58.0028a10: | 地 | 乃至 | 惟眞言法中即身成佛故。是説三摩地 |
T2213_.58.0028a12: 聖所造千部論中密藏肝心論也。是故顯密
T2213_.58.0028a13: 二教差別淺深。及成佛遲速勝劣。皆説此中
| T2213_.58.0028a14: | 云云 |
T2213_.58.0028a16: 論爲ニ令識顯密淺深勝劣通塞之相ヲ如是
T2213_.58.0028a17: 結釋シ給也。若此兩論共同密論者。何故喩
T2213_.58.0028a18: 釋論ヲ云ヒ顯教智者詳而解迷ト。次喩
T2213_.58.0028a19: 心論ヲ云フ千部論中密藏肝心論ト耶。故知獨
T2213_.58.0028a20: 限テ菩提心論ニ申ヘ密藏ヲ。餘九百九十九部是
T2213_.58.0028a21: 皆悉顯論非密論。以此思彼。二部十一卷
T2213_.58.0028a22: 眞言所學論ト者。爲ニ令識顯密之差異ヲ令
| T2213_.58.0028a23: | 學顯密二論ヲ也 | 矣 | 次至二論無ク簡別之言 |
T2213_.58.0028a25: 夫文隨執見隱。義逐機根現。然則以宗宗
T2213_.58.0028a26: 大意。隨義轉用
T2213_.58.0028a27: 有ン何不可耶
T2213_.58.0028a28: 問曰。若然者。何故二教論中。以彼論不二摩
T2213_.58.0028a29: 訶衍判眞言耶 答曰。醫王之眼毒即藥。跨
T2213_.58.0028b01: 節之談ニハ顯即密。爰ヲ以二教論中有重重問
T2213_.58.0028b02: 答。判ス顯中有密。所謂論ニ問曰。古傳法者
T2213_.58.0028b03: 廣造論章。唱敷六宗開演三藏。軸剩廣度
| T2213_.58.0028b04: | 人僵卷舒。何勞綴斯篇。利益如何 | 已上難 六宗人 |
| T2213_.58.0028b05: | 各各作章疏。明經論之宗義。今復 閣此等義。演釋密意有何益也 | 答多有發揮。所 |
| T2213_.58.0028b07: | 未多解。是故識鉤經論。合爲一手鏡 | 已上明 先匠顯 |
| T2213_.58.0028b08: | 機故不知之故益少。今以密 意演判此義故益多也 | 問顯密二教其別如 |
| T2213_.58.0028b09: | 何 | 已上問顯密 差別不同 | 答他受用應化身隨機之説。 |
| T2213_.58.0028b11: | 名祕也 | 已上明顯 密差異 | 問應化身説法。諸宗共許。 |
T2213_.58.0028b13: 無説無示。諸經共説斯義。諸論亦如是談。
| T2213_.58.0028b14: | 如今何爾談法身説法。其證安在乎 | 已上難 法身説 |
| T2213_.58.0028b15: | 法之旨發問 其誠證也 | 答諸經論中往往有斯義。雖然 |
| T2213_.58.0028b17: | 別人鳥明暗 | 已上總明諸經 論中處處説 | 問若如汝説。諸教 |
| T2213_.58.0028b19: | 此義 | 已上難諸顯教中言有法身説法義者。何 故先來祖師不談此義而汝獨談此義 | 答 |
T2213_.58.0028b21: 機之説權多實少。菩薩造論隨經演義不敢
| T2213_.58.0028b22: | 違越 | 乃至 | 惜哉古賢不甞醍醐 | 已上明諸經論中 雖説法身説法 |
| T2213_.58.0028b23: | 義顯教學者不知之故不述。所以然者隨機之説權 多實少。故適菩薩雖知之隨經演義。傳法人自本不 |
| T2213_.58.0028b24: | 知故會深義而屬自宗。 故顯經中有密醍醐不述 |
| T2213_.58.0028b25: | 問義若如是者。何等經論説顯密差別 | 已上徴 問談法 |
| T2213_.58.0028b26: | 身説法義依何等 經論之説相也 | 答曰。五祕金峯聖位經。遮那 |
| T2213_.58.0028b28: | 簡擇説 | 已上擧説法身 説法義經論名 | 問者曰。請聞其證 | 已上 聞其 |
| T2213_.58.0028c01: | 經論説相明文 而徴問也 |
| T2213_.58.0028c03: | 以摧迷 | 已上許出其文 相以而遮迷也 | 問者曰。唯唯欲聞 | 已上 重致 |
| T2213_.58.0028c04: | 徴 請 | 龍猛菩薩釋大衍論云 | 云云從是已下應其問 正出其經論之説相而 |
| T2213_.58.0028c05: | 判顯密之分齊。所謂無明分名顯。明分名密。因分 名顯。果分名密。有機根名顯。離機根名密 | 如 |
T2213_.58.0028c07: 則顯乘學者所不識量也。以眞言跨節之意
T2213_.58.0028c08: 判之也。例如以法花開會之意令開會三
T2213_.58.0028c09: 乘五乘七方便九法界皆悉一佛乘ナリト是則法
T2213_.58.0028c10: 花之得分也。非爾前之得分也今亦如是。以
T2213_.58.0028c11: 眞言開會之意。如是判シ給ナリ。是即眞言跨節
T2213_.58.0028c12: 之得分。而非顯教當分之所談也。若非
T2213_.58.0028c13: 會之意。而言ハハ不二摩訶衍是眞言者。成
T2213_.58.0028c14: 無キニ顯密之差異。然大師定顯密之界畔之
T2213_.58.0028c15: 時。應化開説名曰顯教。法佛談話謂之密
T2213_.58.0028c16: 藏。顯教契經部有百億。分藏則有一十五十
T2213_.58.0028c17: 一之差。言乘則有一二三四五之別。談行
T2213_.58.0028c18: 六度爲宗。告成三大爲限。是則大聖分明
T2213_.58.0028c19: 説其所由。若據祕藏金剛頂經説。如來變
T2213_.58.0028c20: 化身爲地前菩薩及二乘凡夫等説三乘教
T2213_.58.0028c21: 法。他受用身爲地上菩薩説顯一乘等。並是
T2213_.58.0028c22: 顯教也。自性受用佛自受法樂故。與自眷
T2213_.58.0028c23: 屬各説三密門。謂之密藏此三密門者。所
T2213_.58.0028c24: 謂如來内證智境界也。等覺十地不能入室。
| T2213_.58.0028c25: | 何況二乘凡夫。誰得昇堂 | 云云 |
T2213_.58.0028c27: 顯密之差異也。又云。釋教漸東夏自微至
T2213_.58.0028c28: 著。漢明爲始周天爲後。其中間所翻傳。皆
T2213_.58.0028c29: 是顯教。玄宗代宗之時。金智廣智之日。密
| T2213_.58.0029a01: | 教欝起盛談祕趣 | 云云 |
T2213_.58.0029a03: 非漢明周天中間耶。若言中間者。明知是
T2213_.58.0029a04: 顯論非密論也。又擧説顯密差別之經論
T2213_.58.0029a05: 言。五祕金峯聖位經。遮那楞伽教王等。菩提
| T2213_.58.0029a06: | 智度摩訶衍。如是經論簡擇説 | 云云 |
T2213_.58.0029a08: 法門ヲ所引キ載スル也。然汝何故ソ唯取釋大衍
T2213_.58.0029a09: 論計不取自餘耶。若此ノ中ニ言ハハ不二摩
T2213_.58.0029a10: 訶衍獨リ眞言教ナリト者。二教論ニ何故復取テ華
T2213_.58.0029a11: 嚴圓圓海徳諸佛。十地論果分。楞伽經如
T2213_.58.0029a12: 義等ヲ。判眞言義ト耶。何ソ汝同ク取テ是等經論ヲ
T2213_.58.0029a13: 不爲密論ト。捨多取一。豈不違祖意耶。唯是
T2213_.58.0029a14: 以跨節一大圓教之意ヲ令ル開會彼釋迦如
T2213_.58.0029a15: 來所説ノ絶離海徳果分如義等ハ是即自性法
T2213_.58.0029a16: 身ノ祕密藏ナリト也。例如シ云カ汝等所行是菩薩
T2213_.58.0029a17: 道ト。若不然者。説テ大日經等ヲ有何所詮耶。
T2213_.58.0029a18: 釋尊所説即密藏故。驗知ヌ。彼釋論不二摩
T2213_.58.0029a19: 訶衍者彼論意即是顯極絶離之境也。大師
T2213_.58.0029a20: 跨節之意。彼絶離之處即照見祕密藏ナリト給
T2213_.58.0029a21: 也。故以スレハ眞言開會之意ヲ則一切悉皆祕密
T2213_.58.0029a22: 藏也。以スレハ顯教當分之情ヲ則一切皆悉顯教
T2213_.58.0029a23: 也。爰ヲ以或唐土人師以大日經攝ス方等部ニ。
| T2213_.58.0029a24: | 説十縁生句故 | 云云 |
| T2213_.58.0029a26: | 勿迷濫 | 矣 |
T2213_.58.0029a28: 何故以顯論爲所學ト。既有顯密雜濫之咎。
T2213_.58.0029a29: 并機教相違之過。如何 答。諸法皆有内外
T2213_.58.0029b01: 表裏性相體用。是即自性天然道理也。然
T2213_.58.0029b02: 以顯爲外以密爲内。非ル内ニ者ハ不可立外。非ル
T2213_.58.0029b03: 外ニ者不可立内。依テ内性ニ有外相。依テ外
T2213_.58.0029b04: 相ニ辨ス内性ヲ。内外不相離譬如車二輪鳥二
T2213_.58.0029b05: 翼。一闕不可到所詣。然則顯密相ヒ助テ入大
T2213_.58.0029b06: 日本宮也。復次密ハ即内證顯ハ是外用。内證
T2213_.58.0029b07: 外用相應
T2213_.58.0029b08: 之法。密是能離之人。故若不知所離之法淺
T2213_.58.0029b09: 深ヲ。豈覺能離之人尊高耶。以是等義故。眞
T2213_.58.0029b10: 言行者遍應兼學顯密論教也。但不ハ堪兼
T2213_.58.0029b11: 學ニ專依本宗應修學ス也。爰ヲ以大師慇懃ニ
T2213_.58.0029b12: 遺誡
T2213_.58.0029b13: 故入阿字義也。然而案スルニ萬物意ヲ。皆在リ内
T2213_.58.0029b14: 外。然則以密爲内以顯爲テ外ト。必可兼
T2213_.58.0029b15: 學。因テ茲ニ輕シメ本宗ヲ勿レ重
T2213_.58.0029b16: 心ヲ兼學セヨ而已。但人任器不ル堪ヘ兼ニ者ハ將ニ
T2213_.58.0029b17: 任セテ本業ニ精進修行ス。具ナル由在リ別ニ。青龍寺
| T2213_.58.0029b18: | 例專ニセヨ此而已。依彼示ス之 | 云云 |
| T2213_.58.0029b20: | 知吾心兼學而已 | 云云 | ト。然當世學者言テ大 |
T2213_.58.0029b22: 談ナリト輕シメ之ヲ。言テ釋論之教相ハ是宗家餘教
T2213_.58.0029b23: 不共之談ナリト重ンス之ヲ。幾カ誤リ幾カ迷ヘル。抑宗家之
T2213_.58.0029b24: 教相ハ源自リ何出タル。全依ル大日經并疏家之教
T2213_.58.0029b25: 相ニ如上注。抑大師之事相ハ源自何出タル。專
T2213_.58.0029b26: 依ル大日經并疏家之説相ニ。故云ヒ事相ト云ヒ
T2213_.58.0029b27: 教相ト。今宗ハ大日經爲宗骨ト。餘皆悉助證也。
T2213_.58.0029b28: 若爾者疏家御意與大師御意。毫末モ不可有
T2213_.58.0029b29: 隔。若有隔者。師資付屬
T2213_.58.0029c01: 詮カ耶。然言ハハ疏家宗家判教大異ト者。招種
T2213_.58.0029c02: 種重罪。一違經旨之咎。二背疏家之咎。三
T2213_.58.0029c03: 重末輕本之咎。四違師傅之旨咎。有如是等
T2213_.58.0029c04: 種種過失。庶クハ學者宜ク知テ祖心ヲ。勿レ輕本宗
T2213_.58.0029c05: 重顯學而已
T2213_.58.0029c06: 問曰。顯密宗旨異ニ説時異ニ説處異ニ能化異ニ
T2213_.58.0029c07: 所化異ナリ。然ハ獨依大日金頂等眞言經論而
T2213_.58.0029c08: 應立宗義。何故引顯密經論以立宗義。是
T2213_.58.0029c09: 豈非依顯乘而立宗義耶 答一切異ナル事誠
T2213_.58.0029c10: 爾也。但至所難之旨者。專依眞言經論
T2213_.58.0029c11: 立ン
T2213_.58.0029c12: 經ニ有
T2213_.58.0029c13: 經顯論中有
T2213_.58.0029c14: 義定テ成サン嘲。故ニ爲除彼等疑。遍ク引テ顯密
T2213_.58.0029c15: 經論爲證也。言ロハ爲欲使顯教之學者ヲ
T2213_.58.0029c16: 知汝カ所學之經論ノ中ニ亦有此義。雖然汝等
T2213_.58.0029c17: 爲ニ顯網ノ所シテ封閉ヒ不知此ノ祕奧ヲ。今以眞
T2213_.58.0029c18: 言醫王之普眼。見ルニ顯教淺近之毒草ヲ。醍醐ノ
T2213_.58.0029c19: 妙藥處處散在セリト故。引諸經論而爲助證
T2213_.58.0029c20: 也。復次一向ニ局テ眞言經論ニ。若顯教中不述
T2213_.58.0029c21: 示有此義者。初心眞言行者不
T2213_.58.0029c22: 意ヲ生憍慢之心ヲ毀謗セン諸ノ顯教ヲ。爲除彼等
T2213_.58.0029c23: 謗故。遍述諸經論中有此義也。復次密教ハ是
T2213_.58.0029c24: 如ク己體。四家大乘ハ是如手足故。離己體
T2213_.58.0029c25: 無手足。離手足無己體。是則以跨節之意
T2213_.58.0029c26: 照見之時。離顯無密離密無顯故也。復次
T2213_.58.0029c27: 四家大乘是四菩薩三摩地也。所謂花嚴者
T2213_.58.0029c28: 普賢三摩地。法花ハ觀音三摩地。三論ハ文
T2213_.58.0029c29: 殊三摩地。法相ハ彌勒三摩地也。是即述テ四
T2213_.58.0030a01: 行ノ功徳法門ヲ示因分可説ヲ故。眞言ハ明五
T2213_.58.0030a02: 智果徳述果分不可説ヲ故。然ヲ爲表因即
T2213_.58.0030a03: 果果即因。而非因之因非果之果故。遍ク述
T2213_.58.0030a04: 顯密經論ニ有此義也。復次仰テ檢ルニ佛意。彼
T2213_.58.0030a05: 三乘五乘之教風ハ皆是從大日如來自在神
T2213_.58.0030a06: 力加持三昧而出カ故。九種住心所有教説皆
T2213_.58.0030a07: 悉眞言也。爲顯此義故。遍明諸經論有眞言
T2213_.58.0030a08: 義也。復次彼九種住心之人。皆是四重法
T2213_.58.0030a09: 界本有曼荼羅聖衆也。故所有説教皆悉眞
T2213_.58.0030a10: 言也。爲顯此義故。普明諸經論有眞言義
T2213_.58.0030a11: 矣
T2213_.58.0030a12: 問曰。今此經有幾本不同耶 答有三本不
T2213_.58.0030a13: 同也
T2213_.58.0030a14: 問曰。何等爲三種耶 答。一者常恒説本。二
T2213_.58.0030a15: 者十萬頌本。三者三千頌本也。如此種開
T2213_.58.0030a16: 題云。此經總有三本。一法爾常恒本。諸佛
T2213_.58.0030a17: 法曼荼羅是也。二分流廣本。龍猛所誦傳十
| T2213_.58.0030a18: | 萬頌經是也。三略本。有三千餘頌 | 云云 |
T2213_.58.0030a20: 本者。能説教主者無有定レル佛世尊。即四種
T2213_.58.0030a21: 法身之境界也。所説法門者無有時處分限。
T2213_.58.0030a22: 即法界常恒之法樂也。爰ヲ以經云ヒ超越三
T2213_.58.0030a23: 時ト。金峯經ニハ云ヒ三世常恒不壞化身利益有
T2213_.58.0030a24: 情無時暫息ト。又云フ其所住處名曰廣大金剛
T2213_.58.0030a25: 法界宮ト。既稱法界。豈作分限哉。所住之宮
T2213_.58.0030a26: 殿既如是。能住亦爾。故疏云此是遍一切
T2213_.58.0030a27: 處身之所住處。當知如是樓觀亦遍一切處ト
T2213_.58.0030a28: 也。然則能所一體而無所分別。共遍法界
T2213_.58.0030a29: 而一相一味也。故疏ニ云フ上説金剛法界宮即
T2213_.58.0030b01: 是如來身。次云大樓閣寶王亦即如來身。今
| T2213_.58.0030b02: | 云師子座當知亦爾ト | 云云 |
T2213_.58.0030b04: 界無所不至。住其中大曼荼羅身亦復如是。
T2213_.58.0030b05: 法羯二身可知亦然。又云フ毘盧舍那佛身口
T2213_.58.0030b06: 意業遍虚空等ト。如是等文表如來四種法身
T2213_.58.0030b07: 四種曼荼羅。身口意三密業用遍滿一切處。
T2213_.58.0030b08: 故初擧大言讃塵數之徳。大日四種身其數
| T2213_.58.0030b09: | 過塵數。此大名亦復如是 | 云云 |
T2213_.58.0030b11: 剛法界宮者。唯是一切衆生遍法界之本有
T2213_.58.0030b12: 漫荼之色心也。如來世尊於此處唱正覺。於
T2213_.58.0030b13: 此處轉法輪。釋尊於摩耶胎内。集三世諸佛
T2213_.58.0030b14: 菩薩。集テ無量可度機縁ヲ轉法輪度衆生
T2213_.58.0030b15: 等。即此意也。豈此摩耶之色身非廣大金
T2213_.58.0030b16: 剛法界宮耶。故云ヒ於一塵中塵教佛。各處
T2213_.58.0030b17: 菩薩集會中。無盡法界塵亦然ト。又從一微塵
T2213_.58.0030b18: 中。出無量經卷。於一切衆生結使海中唱正
| T2213_.58.0030b19: | 覺 | 云云 | 矣 | ｣ |
T2213_.58.0030b21: 輸波迦羅譯也。唐云善無畏也。具如付法傳
| T2213_.58.0030b22: | 等 | 云云 |
T2213_.58.0030b24: 云。以開元四年景辰。大齎梵夾來達長安
| T2213_.58.0030b25: | 云云 |
T2213_.58.0030b27: 問曰。此經筆取者誰人耶 答大唐寶壽寺ノ
| T2213_.58.0030b28: | 住沙門一行阿闍梨是也。具如付法傳等 | 云云 |
T2213_.58.0030c01: 次疏縁起分
T2213_.58.0030c02: 問曰。今此疏者誰人説誰人記耶 答無畏
T2213_.58.0030c03: 説。一行記也。且如安然云。此義釋ハ本三藏
| T2213_.58.0030c04: | 説一行記 | 云云 |
T2213_.58.0030c06: 意直作疏耶 答今經總有三本。然今七卷
T2213_.58.0030c07: 經ハ是三千頌略經也。仍所略甚多。故以十
T2213_.58.0030c08: 萬頌廣經之意綴續三千頌ノ髣髴之文ニ。
T2213_.58.0030c09: 爲使廣略二機ヲ
T2213_.58.0030c10: 如金薩直作理趣釋。故知。今此疏ハ一向是
T2213_.58.0030c11: 取十萬頌經意。非無畏之私釋也。故疏中處
T2213_.58.0030c12: 處ニ置私謂之言ヲ。誠有所以哉
T2213_.58.0030c13: 問曰。今疏有幾殊異耶 答。且有三本不同。
T2213_.58.0030c14: 所謂高祖請來二十卷疏。慈覺請來十四卷義
T2213_.58.0030c15: 釋。智證請來十卷義釋也。又如ハ安然菩提心
| T2213_.58.0030c16: | 義有八本也 | 云云 |
T2213_.58.0030c18: 捧テ慢幢面面ニ成ス鉾楯ヲ。雖然至理ハ天然ナリ直
T2213_.58.0030c19: 道ハ無シ私。故以二十卷疏爲勝正ト也
T2213_.58.0030c20: 問曰。以何得ヤ知二十卷勝正ナリト。依之寺門
T2213_.58.0030c21: 人云。二十卷疏ハ草安本也。十四卷ハ如中書。
| T2213_.58.0030c22: | 十卷ハ精書也 | 云云 |
T2213_.58.0030c24: 是疏家之正説。一行之直記也。故不交他人
T2213_.58.0030c25: 之言。十四卷并十卷義釋ハ是疏家御遷化後。
T2213_.58.0030c26: 自宗他宗之人師交雜
T2213_.58.0030c27: 之御再治。豈足ン爲ルニ指南ト耶。爰ヲ以安然自
T2213_.58.0030c28: 云。此義釋ハ本三藏説一行記。智儼溫古再
| T2213_.58.0030c29: | 治之間。本記之外ニ多加タリト人言ヲ | 云云 |
T2213_.58.0031a02: 云フ本記外多加人言ト。是豈非簡末擇本之
T2213_.58.0031a03: 意耶。然ル間彼ノ義釋ノ中ニハ師資相承大事等
T2213_.58.0031a04: 不載處ニ是多。亦無用之文言甚滋シ。故繁略
T2213_.58.0031a05: 共背宗旨違セリ祖意ニ。若爲無畏一行之再
T2213_.58.0031a06: 治者。一分有リ其ノ謂ハレ。他人之再治還テ埋ム疏
T2213_.58.0031a07: 家之正説ヲ。何以之爲勝耶。然ヲ今疏ハ是雖未
T2213_.58.0031a08: 再治。正是無畏之直説。一行之正記也。共
T2213_.58.0031a09: 是爲見諦之阿闍梨。同爲密宗之祖師。豈
T2213_.58.0031a10: 雖一偈一句。有ン不通達之處耶。仍以此
T2213_.58.0031a11: 疏無畏一行不空惠果ト師資付屬嫡嫡相承
T2213_.58.0031a12: 明鏡也。爰ヲ以大師入唐之日。惠果對面之
T2213_.58.0031a13: 時。即和尚歡喜言。我命既盡トス待
| T2213_.58.0031a14: | 已ニ | 云云 |
T2213_.58.0031a16: 令玉ヒ相承瀉瓶了ヌ。故呉殷纂云。今有大日本
T2213_.58.0031a17: 國沙門來求聖教。皆令所學可如瀉瓶。此
T2213_.58.0031a18: 沙門是非凡徒。三地菩薩也。内具大乘心。外
| T2213_.58.0031a19: | 示少國沙門相 | 云云 |
T2213_.58.0031a21: 界。終ニ兩部悉ク無シ傳燈之人。大師獨受テ唯受
T2213_.58.0031a22: 一人之付囑ヲ。兩部共ニ傳之。然ヲ其付囑ノ第一ハ
T2213_.58.0031a23: 今七卷經二十卷疏是也。若義釋宗源ナラハ。豈
T2213_.58.0031a24: 不得付屬耶。如是道理極成スル上ヘ者。文段科
T2213_.58.0031a25: 段モ不スハ分タ不分タ。重説偈言モ有有。不違
T2213_.58.0031a26: 佛意ニ不背經説ニ。任ス見諦之大阿闍梨ノ正
T2213_.58.0031a27: 説。佛佛相承ノ大事。一行取筆ノ本記ニ故。以此
| T2213_.58.0031a28: | 疏爲ル勝正ト也 | 云云 |
T2213_.58.0031b01: 涓疏八方ニ。本經本論義理法門ヲ立テ
T2213_.58.0031b02: 文段科段ヲ疏釋カ故ニ名爲疏ト。然ヲ今此疏ハ
T2213_.58.0031b03: 直ニ釋
T2213_.58.0031b04: 之智證目録云。高雄寺空海和尚本二十卷
| T2213_.58.0031b05: | 乃至 | 凡疏體者。初以筆語談於大宗。撮略釋 |
T2213_.58.0031b07: 此。而今不爾。所以題ト與尾不合。披而須
T2213_.58.0031b08: 辨。其義釋者。直爾ニ釋
T2213_.58.0031b09: 等。以爲祕教不同常途對衆講演。只會
| T2213_.58.0031b10: | 文意ヲ潜ニ通ス佛旨ヲ | 云云 |
T2213_.58.0031b12: 廣略不同。或略科段廣文義。或廣分科段略
T2213_.58.0031b13: 文義。或科義共廣。或科義共略。然今ノ疏ハ是
T2213_.58.0031b14: 自本爲治慢法ノ者ヲ。不定文段科段。直爾ニ釋
T2213_.58.0031b15: 之故。處處有爛脱未會向上向下引牒交
T2213_.58.0031b16: 牒。是爲令承師ノ口傳也。即如云此經聖
T2213_.58.0031b17: 者所祕スル故ニ不ト説明白次第ヲ也。故ニ以常
T2213_.58.0031b18: 途之例不可難此疏。加之既見諦覺悟之
T2213_.58.0031b19: 正説也。不可加凡愚之難ヲ。不可不仰信。
| T2213_.58.0031b20: | 但至ハ智證之言ニ者。是即一ノ練磨ノ意也 | 矣 |
T2213_.58.0031b22: 妙印鈔卷第一
| T2213_.58.0031b23: | 御本云 | 元徳二年 | 庚 午 | 潤六月一日加點了 |
| T2213_.58.0031b24: | 沙門阿寂 | 六十一 |
| T2213_.58.0031b25: | 建武四年 | 丁丑 | 正月二十日 |
| T2213_.58.0031b27: | 仁和寺奧書云 |
| T2213_.58.0031b28: | 于時延徳三年 | 辛亥 | 正月吉日法印權大 |
T2213_.58.0031c01:
T2213_.58.0031c02:
T2213_.58.0031c03:
T2213_.58.0031c04: 沙門阿寂記
| T2213_.58.0031c05: | 釋入眞言門住心品第一之餘 | 經一 疏一 |
| T2213_.58.0031c07: | 分。三明正説。四明囑累 | 矣 |
T2213_.58.0031c09: 釋兩題也。初列兩題。自可見
T2213_.58.0031c10: 二辨記者。自爲四。一擧通號。二擧別號。三
T2213_.58.0031c11: 亦擧通號。四簡異ス不記ニ
T2213_.58.0031c12: 初明通號中。沙門者。涅槃經云。世間貧者
| T2213_.58.0031c13: | 乃名沙門 | 云云 |
T2213_.58.0031c15: 門有多種。所謂外道沙門。唯蘊沙門。拔業
T2213_.58.0031c16: 沙門。他縁沙門。覺心沙門。一道沙門。極無
T2213_.58.0031c17: 沙門等也。彼等沙門皆悉當分ニ得名ヲ非ス終
T2213_.58.0031c18: 窮ニ。今所言沙門。是終窮究竟極説。祕密最上
T2213_.58.0031c19: 沙門也。故所ハ勤三密上乘之妙行。所ハ息隔
T2213_.58.0031c20: 歴分別之妄雲。非勤而勤非息而息。是名
T2213_.58.0031c21: 爲沙門。復次祕釋セハ。勤是金修生也。息是胎
T2213_.58.0031c22: 本有也。故胎金不二修生本有平等。是名
T2213_.58.0031c23: 曰眞實大沙門也。經云。識心達本源故號沙
| T2213_.58.0031c24: | 門 | 云云 |
T2213_.58.0031c26: 入法界曼荼羅故云一行。所謂今經所説最
| T2213_.58.0031c27: | 極深祕一印本三昧耶是也 | 更問 |
T2213_.58.0031c29: 一行云。且以阿字而顯示之。阿字者一切
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