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大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58

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T2213_.58.0031a01: 先徳指&MT06279;爲本記。指&MT06279;義釋以爲末記故
T2213_.58.0031a02: 本記外多加人言。是豈非簡末擇本之
T2213_.58.0031a03: 意耶。然間彼義釋ニハ師資相承大事等
T2213_.58.0031a04: 不載處是多。亦無用之文言甚滋。故繁略
T2213_.58.0031a05: 共背宗旨違セリ祖意。若無畏一行之再
T2213_.58.0031a06: 治者。一分有ハレ。他人之再治還
T2213_.58.0031a07: 家之正説。何以之爲勝耶。然今疏是雖未
T2213_.58.0031a08: 再治。正是無畏之直説。一行之正記也。共
T2213_.58.0031a09: 見諦之阿闍梨。同爲密宗之祖師。豈
T2213_.58.0031a10: 雖一偈一句。有不通達之處耶。仍以此
T2213_.58.0031a11: 疏無畏一行不空惠果師資付屬嫡嫡相承
T2213_.58.0031a12: 明鏡也。爰以大師入唐之日。惠果對面之
T2213_.58.0031a13: 時。即和尚歡喜言。我命既盡トス&T069222;汝既
T2213_.58.0031a14: &MT06279;&MT06279;レリ我道東セント云云依之兩部大法
T2213_.58.0031a15: 始。八祖相傳大法祕法道具本尊等。皆悉
T2213_.58.0031a16: 玉ヒ相承瀉瓶了。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: 示少國沙門相云云然則惠日義操爲始。門
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。終兩部悉傳燈之人。大師獨受唯受
T2213_.58.0031a22: 一人之付囑。兩部共傳之。然其付囑第一
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。如是道理極成スル者。文段科
T2213_.58.0031a25: スハ不分。重説偈言有有。不違
T2213_.58.0031a26: 佛意不背經説。任見諦之大阿闍梨
T2213_.58.0031a27: 説。佛佛相承大事。一行取筆本記故。以此
T2213_.58.0031a28: 疏爲勝正云云
T2213_.58.0031a29: 問。疏者疏涓之義也。言ロハ譬如庭上之
T2213_.58.0031b01: 涓疏八方。本經本論義理法門
T2213_.58.0031b02: 文段科段名爲疏。然今此疏
T2213_.58.0031b03: &MT06279;文不立科段。疏文言不相應耶。依
T2213_.58.0031b04: 之智證目録云。高雄寺空海和尚本二十卷
T2213_.58.0031b05: 乃至凡疏體者。初以筆語談於大宗。撮略釋
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。所以題與尾不合。披而須
T2213_.58.0031b08: 辨。其義釋者。直爾&MT06279;無有折開章段
T2213_.58.0031b09: 等。爲祕教不同常途對衆講演。只會&MT06279;
T2213_.58.0031b10: 文意佛旨云云自門他門雖異。所難
T2213_.58.0031b11: 是同。然者如何 答。疏體不一准。隨人意
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
T2213_.58.0031b14: 自本爲治慢法。不定文段科段。直爾
T2213_.58.0031b15: 之故。處處有爛脱未會向上向下引牒交
T2213_.58.0031b16: 牒。是爲令承師口傳也。即如云此經聖
T2213_.58.0031b17: 者所祕スル説明白次第也。故以常
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。不可不仰信。
T2213_.58.0031b20: 但至智證之言者。是即一練磨意也
T2213_.58.0031b21: 已上縁起分大概如斯
T2213_.58.0031b22: 妙印鈔卷第一
T2213_.58.0031b23: 御本云元徳二年
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_.58.0031b26:  金剛佛子明金之 
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_.58.0031b29: 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_.58.0031c05:   釋入眞言門住心品第一之餘經一
疏一
T2213_.58.0031c06: 直明スニ唱本作釋爲四。一明題目。二明序
T2213_.58.0031c07: 分。三明正説。四明囑累
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。四簡異不記
T2213_.58.0031c12: 初明通號中。沙門者。涅槃經云。世間貧者
T2213_.58.0031c13: 乃名沙門云云此云勤息。是則佛弟子通號
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。彼等沙門皆悉當分得名
T2213_.58.0031c18: 。今所言沙門。是終窮究竟極説。祕密最上
T2213_.58.0031c19: 沙門也。故所勤三密上乘之妙行。所息隔
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: 云云
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_.58.0031c27: 極深祕一印本三昧耶是也更問是則一行一
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_.58.0032a01: 法本不生故。今疏主但取此一字而爲其行。
T2213_.58.0032a02: 即是一行三昧。故曰一行云云是又一ナリ。與
T2213_.58.0032a03: 前一印應キナリ更問又云。序禪師一行等
T2213_.58.0032a04: 者。即是禪宗之師匠也。禪有南宗北宗。未
T2213_.58.0032a05: 是何レノ宗之師ト云&T069222;。謂即北宗之師也乃至
T2213_.58.0032a06: 第五祖弘忍大師門下有二弟子。一是惠能。
T2213_.58.0032a07: 即南宗也。一是神秀。即北宗也。北宗弟子
T2213_.58.0032a08: 名曰普寂。即疏主之師也。高僧傳同之云云
T2213_.58.0032a09: 諸家教相同異集云圓珍
問有人云。一行阿闍
T2213_.58.0032a10: 梨是天台。&T012745;。此事云何 答相傳云。章安
T2213_.58.0032a11: 大師弟子道素律師。道素律師弟子弘景律
T2213_.58.0032a12: 師。弘景律師弟子一行阿闍梨也。而竊學
T2213_.58.0032a13: 眞言者云。自有同名一行阿闍梨。此即我
T2213_.58.0032a14: 祖。非彼天台一行禪師者。犯大慢語也云云
T2213_.58.0032a15: 起信論云。則知法界一相。謂一切諸佛法身
T2213_.58.0032a16: 與衆生身。平等無二。即名一行三昧
T2213_.58.0032a17: 姓生國徳行等。具如付法傳等云云
T2213_.58.0032a18: 三亦擧通稱中。阿闍梨者。此云軌範。又云
T2213_.58.0032a19: 正行。所謂周遍法界之軌範師也。故云軌
T2213_.58.0032a20: 範。於普門法界。離諸邪倒行諸佛正行。故
T2213_.58.0032a21: 云正行也。然阿闍梨有多種。准沙門思之。今
T2213_.58.0032a22: 所言阿闍梨。是非彼等阿闍梨。祕密最頂大
T2213_.58.0032a23: 阿闍梨也。今又有五重阿闍梨。是正クハ第五阿
T2213_.58.0032a24: 闍梨&MT06279;。而兼タリ前四重阿闍梨。名字徳行等。
T2213_.58.0032a25: 具如具縁品云云
T2213_.58.0032a26: 四簡異不記中。記者非己造説。從人説而
T2213_.58.0032a27: 記。名爲記。然記字有二。糸與言也。言篇之
T2213_.58.0032a28: 是記スルニ大綱之。系篇之記是記スルニ
T2213_.58.0032a29: 用之云云然今用言篇之記。是則無畏
T2213_.58.0032b01: 以大智圓滿之樂辨。廣雖説十萬頌經之
T2213_.58.0032b02: 文義。而一行取祕密甚深之大綱記之。故
T2213_.58.0032b03: 用言篇之記也云云
T2213_.58.0032b04: 三明釋兩題中。自爲二。一釋總題。二釋別
T2213_.58.0032b05:
T2213_.58.0032b06: 初中又爲二。初明牒經。二明隨釋。初牒經。
T2213_.58.0032b07: 自可見
T2213_.58.0032b08: 二從梵音下。明隨釋中。又分爲四。初明釋
T2213_.58.0032b09: 大毘盧遮那五字。二明釋成佛兩言。三明
T2213_.58.0032b10: 釋神變加持四字。四明梵本廣博
T2213_.58.0032b11: 初從大毘下。明釋大等五字中。又分爲二。
T2213_.58.0032b12: 一明別標。二明隨釋。初別標。自可見
T2213_.58.0032b13: 二從是日下。明隨釋中。又自爲四。一總明
T2213_.58.0032b14: 除暗遍明義。二明三異。三明三同。四明同
T2213_.58.0032b15: 異共不及
T2213_.58.0032b16: 初中。是日之別名者。夫日之別名甚多。或
T2213_.58.0032b17: 蘇哩也。或名婆薩迦。今毘盧遮那者是
T2213_.58.0032b18: 又日之一別名也
T2213_.58.0032b19: 問曰。若然者其本名云何答曰。阿儞底
T2213_.58.0032b20: 是本名也
T2213_.58.0032b21: 問曰。若爾者。擧本名可爲譬。何故擧別名
T2213_.58.0032b22: 而爲譬耶 答曰。本名阿儞底耶是非今所
T2213_.58.0032b23: 用。於別名之毘盧遮那。有除暗遍明之義
T2213_.58.0032b24: 故。取此除暗遍明之義ント大日如
T2213_.58.0032b25: 來周遍法界三世常恒之大除暗遍明故。取
T2213_.58.0032b26: 所用之毘盧遮那。不取本名之阿儞底耶ヲハ
T2213_.58.0032b27:
T2213_.58.0032b28: 問曰。大師眞言問答中。問曰。日有幾義。答
T2213_.58.0032b29: 曰。日有三義。一除闇遍明義。二能成衆務
T2213_.58.0032c01: 義。三光無生滅義
然今以除暗遍明爲總
T2213_.58.0032c02: 句。有何意耶 答作大照明足除暗遍明義
T2213_.58.0032c03: 也。是故大師以總屬別名義故。以總句名別
T2213_.58.0032c04: 句。既然之言是押上之言也。故ヨリ
T2213_.58.0032c05: 總句爲釋出三異三同之義然之言
T2213_.58.0032c06: 也。能能可思之。然者不相違大師御釋也云云
T2213_.58.0032c07: 問曰。翻譯總有五種。如有抄云。翻譯有五。
T2213_.58.0032c08: 一相望翻。相">低祇取義故。二𡒸字翻。
T2213_.58.0032c09: &MT06279;故。三會意翻。以意會義故。
T2213_.58.0032c10: 四借勢翻。如羝羊將イテ而更却等。五異
T2213_.58.0032c11: 事翻。於一名下有一義而會取正故云云
T2213_.58.0032c12: 然者如此五種中。今所言除暗遍明者。當
T2213_.58.0032c13: 何翻耶 答當第三會意翻歟。所以然者。日
T2213_.58.0032c14: 初テ出ル時必以暗去明來故。日之體雖非
T2213_.58.0032c15: 除暗遍明。以意會義故。翻爲除暗遍明也」
T2213_.58.0032c16: 問曰。若然者何名除暗遍明之義耶 答曰。
T2213_.58.0032c17: 除暗遍明者。朝日初出時。諸闇冥即除故。
T2213_.58.0032c18: 光明遍照閻浮提。無所不明。故曰除暗遍
T2213_.58.0032c19: 明也。如大品經云。譬如日出時。光明遍照
T2213_.58.0032c20: 閻浮提。無不蒙光者云云又法花經云。如日
T2213_.58.0032c21: 天子能除諸暗云云以如是等義故。云除暗遍
T2213_.58.0032c22: 明也
T2213_.58.0032c23: 問曰。月星明珠等皆有此義。何故以&MT06279;
T2213_.58.0032c24: 。唯取日光之譬耶 答曰。月星等
T2213_.58.0032c25: 皆雖有光明。而不及日光。如大論第三十五
T2213_.58.0032c26: 云。一切諸明勢不如日云云故取世間最上日
T2213_.58.0032c27: 天子光明。不取餘光也
T2213_.58.0032c28: 問曰。今經者是捨枝葉取肝要。若然者直
T2213_.58.0032c29: 以法體應爲名。何故以譬喩。爲一部之總
T2213_.58.0033a01: 顯耶 答曰。如來内證之法體。非十地等覺
T2213_.58.0033a02: 之所知。何況凡夫二乘之所度耶。爰以大
T2213_.58.0033a03: 日如來住大悲三昧。普爲誘引中下之機。以
T2213_.58.0033a04: 五情所見之日光。欲令悟如來内證法身之
T2213_.58.0033a05: 智光故用譬喩也。如大論第三十五云。譬
T2213_.58.0033a06: 是爲莊嚴論議令人信著故。以五情所見
T2213_.58.0033a07: 喩意識。令其得悟。譬如登樓得梯則易上
T2213_.58.0033a08: 云云加之如是例證甚多。如云金剛般若波
T2213_.58.0033a09: 羅蜜經。妙法蓮花經等。如此等經論。法譬
T2213_.58.0033a10: &MT06279;爲題目。其例非一也。復次大毘盧遮那
T2213_.58.0033a11: 者。即是本來常住大我自稱也。何此外求法
T2213_.58.0033a12: 體耶。如云我有種種名等云云是則非譬
T2213_.58.0033a13: 喩。當體即名也。例如彼妙法蓮花之首題有
T2213_.58.0033a14: 當體譬喩蓮花云云
T2213_.58.0033a15: 二從然世下。明三異中。自分爲五。一明總
T2213_.58.0033a16: 簡世日不及。二明約内外簡。三明約方
T2213_.58.0033a17: 所簡。四明約晝夜簡。五明擧勝簡劣
T2213_.58.0033a18: 初中。然者押之言。世間者。世間有三種。
T2213_.58.0033a19: 所謂器世間。衆生世間。智正覺世間也。如十
T2213_.58.0033a20: 地論云。器世間衆生世間智正覺世間。三種
T2213_.58.0033a21: 自在行故得十自在云云此中今所言世間
T2213_.58.0033a22: 生器世間也。世日照此二種世間不能照
T2213_.58.0033a23: 智正覺世間故也
T2213_.58.0033a24: 二從若照下。約内外簡中。若照其外不能
T2213_.58.0033a25: 及内者。以雲下爲外。以雲上爲内。復次以室
T2213_.58.0033a26: 外爲外。以室内爲内也。次深祕明義者。内
T2213_.58.0033a27: 者指六大法界之内宮。外者指三密加持
T2213_.58.0033a28: 外境。復次内者指本源。外者指縁起也
T2213_.58.0033a29: 問曰。今就世間日不及約内外簡之。然者
T2213_.58.0033b01: 不可有深祕之義。何故作如此釋耶 答曰
T2213_.58.0033b02: 自本今宗意者。世間出世間即同際也。縁
T2213_.58.0033b03: 起本有亦平等也。爲顯此義作此釋也。已下
T2213_.58.0033b04: 准之
T2213_.58.0033b05: 三從明在下。明約方所簡中。明在一邊不
T2213_.58.0033b06: 至一邊者。約四洲言之。所謂日輪照東洲
T2213_.58.0033b07: 明不至西洲。照南洲時明不至北洲。故云
T2213_.58.0033b08: 明在一邊等也。若深祕明義者。圍遶須彌山
T2213_.58.0033b09: 有八中洲。是則自身法界之當體。自然本有
T2213_.58.0033b10: 之八徳也。復次須彌山四邊有四山。名遊
T2213_.58.0033b11: 乾陀。各高四萬二千由旬大論
タリ
若然者須彌
T2213_.58.0033b12: 山是法界體性智。四山是四方四智也。故
T2213_.58.0033b13: 上八徳是胎藏八葉之心徳。次五智是金
T2213_.58.0033b14: 剛自然之五尊也。是則胎即金。金即胎。理
T2213_.58.0033b15: 智平等色心一如之也。復次須彌山是世
T2213_.58.0033b16: 界建立根元ナリ。八山八海森羅萬像皆依屬
T2213_.58.0033b17: 。是則法身之須彌山。七覺八聖乃至一切
T2213_.58.0033b18: 法門皆依止スル義故。祕藏記云。須彌山是
T2213_.58.0033b19: 法身。七金山者七覺支也。是法身一切法
T2213_.58.0033b20: 文之根原。故曰須彌山爲座云云故知須彌山
T2213_.58.0033b21: 是自性清淨法身ナリ。故其體堅固而離違順之
T2213_.58.0033b22: 八風。即是越八葉而居中臺之義也。如須彌
T2213_.58.0033b23: 山者。一切諸山江河非情草木等皆爾也。
T2213_.58.0033b24: 非情草木等者。一切衆生界亦爾也。如
T2213_.58.0033b25: 一切衆生界者。一切諸佛境界亦爾也。爰以
T2213_.58.0033b26: 經云心虚空菩提三種無二。金峯經首題ニハ
T2213_.58.0033b27: 云一切瑜伽瑜祇。是則今宗深旨也。能能
T2213_.58.0033b28: 思之。以如是義。世日即大日法身之慧日也。
T2213_.58.0033b29: 不可爲別異之思
T2213_.58.0033c01: 四從又唯下。明約晝夜簡中。又唯在晝光
T2213_.58.0033c02: 不燭夜者。此又有兩重釋。淺略分如文可
T2213_.58.0033c03: 見。就深祕明義者。晝者是從因向果之意。即
T2213_.58.0033c04: 金剛界也。言ロハ從闇向明故。是即智體明朗之
T2213_.58.0033c05: 義也。夜者從果向因之意。即胎藏界也。言
T2213_.58.0033c06: 從明向闇故。是即大悲染愛之義也
T2213_.58.0033c07: 五從如來下。明擧勝簡劣中。如來智慧日
T2213_.58.0033c08: 光則不如是者。於如上之内外方所晝夜等
T2213_.58.0033c09: 淺略深祕之處。大日世尊之智慧日光無礙
T2213_.58.0033c10: 自在也。然世間之日於淺略分猶不及。何
T2213_.58.0033c11: 況於深祕哉。故云如來智慧日光則不如
T2213_.58.0033c12: 是。三世常恒之大日輪。遍滿法界無所不
T2213_.58.0033c13: 至。故云遍一切處作大照明。於世日者有
T2213_.58.0033c14: 内外等差別。大日圓光無此義。故云無有
T2213_.58.0033c15: 内外方所晝夜之別也。如來義如次下釋
T2213_.58.0033c16: 問曰。題目既以世日毘盧遮那。譬如來智
T2213_.58.0033c17: 慧。然者何故今至釋所云如來智慧日光
T2213_.58.0033c18: 則不如是耶 答曰。雖取一分相似之邊。而
T2213_.58.0033c19: 世日猶有如此差別。不及慧日。故云爾也
T2213_.58.0033c20: 問曰。若然者應取全喩。何故取分喩耶 答
T2213_.58.0033c21: 於世間之喩中。日天子之譬最第一也。餘猶
T2213_.58.0033c22: 非分喩。況全喩耶。復次若祕釋者。日天是
T2213_.58.0033c23: 大菩提心之表示也。如厚造紙云。日天
T2213_.58.0033c24: 提心義也。乘眞如實相之日遍照法界云云
T2213_.58.0033c25: 已上釋三異了
T2213_.58.0033c26: 三從復次下。明釋三同中。自分爲三。初明
T2213_.58.0033c27: 能成衆勢徳。二明光無生滅徳。三明還作
T2213_.58.0033c28: 大照明徳有上三異文段
依口傳取之
T2213_.58.0033c29: 初中又分爲二。初明能喩世間。二明所喩
T2213_.58.0034a01: 大悲
T2213_.58.0034a02: 初中。復次者結前生後之言也。日行閻浮
T2213_.58.0034a03: 提者。日是能行之體。閻浮提是所行之處也」
T2213_.58.0034a04: 問曰。何故名閻浮提耶 答。閻浮提者。依所
T2213_.58.0034a05: 生之樹得名也。如大論第三十五云。閻浮
T2213_.58.0034a06: 提者閻浮樹名。其林茂盛。此樹於林中最
T2213_.58.0034a07: 大。提名爲洲。此洲上有此樹林。林中有河。
T2213_.58.0034a08: 底有金沙。名爲閻浮壇金。以閻浮樹故。名爲
T2213_.58.0034a09: 閻浮洲。此洲有五百小洲圍遶。通名閻浮
T2213_.58.0034a10: 云云故知。閻浮提者因樹得名也。一切卉
T2213_.58.0034a11: 木叢林等者。如法花藥草喩品所説。隨其
T2213_.58.0034a12: 性分者。性名不改。分謂各各分分。故曰性
T2213_.58.0034a13: 分。夫木有大小。草有上中下。其數無量不
T2213_.58.0034a14: 可勝計。各得増長者。如此草木。各隨其力
T2213_.58.0034a15: 分。悉受一日之光用時。各各得令生長也。
T2213_.58.0034a16: 所謂大地雖有一切世間百穀衆藥卉木叢
T2213_.58.0034a17: 林等種子。若不蒙雨露之恩不能出生。必依
T2213_.58.0034a18: 雨露之潤故得出生。又適雖令出生。不得
T2213_.58.0034a19: 火大之煖氣。不能増長也。冷煖平等ナル時萬物
T2213_.58.0034a20: 生長也。如大論八十二云。譬如日月照四天
T2213_.58.0034a21: 下。若無日月。則百穀藥草及衆生無以生
T2213_.58.0034a22: 長。月是陰氣。日是陽氣。二氣和合故萬物
T2213_.58.0034a23: 成長。是故日月於四天下大有利益。菩薩
T2213_.58.0034a24: 亦如是又華嚴經第十六云。又諸衆生
T2213_.58.0034a25: 不以自身光明知有晝夜。遊行觀察興造
T2213_.58.0034a26: 諸業。皆由日天子出普照天下。一切衆生無
T2213_.58.0034a27: 業不熟云云故知。今言日光者。於依雨露之
T2213_.58.0034a28: 潤已出生スル草木。而施煖氣故。各隨其性分
T2213_.58.0034a29: 増長也。但藥草喩品所説。依一雨之所
T2213_.58.0034b01: 潤。三草二木各得増長。今依一日所照。二
T2213_.58.0034b02: 種世間各得増長。彼出冷潤之徳。此明煖
T2213_.58.0034b03: 照之用。彼此影略互顯。應令冷煖濟等也」
T2213_.58.0034b04: 問曰。彼顯此密。何故爾耶 答。彼經是説
T2213_.58.0034b05: 經之淺略分。所以然者。此經本地之
T2213_.58.0034b06: 身是妙法蓮花經最深祕所也。故知淺深
T2213_.58.0034b07: 機佛意無二。顯密在人佛智不塞。爲示此
T2213_.58.0034b08: 義作此釋耳更問
T2213_.58.0034b09: 問曰。若然者。令萬物増長。是風大徳也。如次
T2213_.58.0034b10: 下云。大風起時。能使卉木叢林開榮増長。
T2213_.58.0034b11: 又復能令一切世出世間善法増長云云何故
T2213_.58.0034b12: 今與彼相違耶 答曰。火能照能燒。風能動
T2213_.58.0034b13: 能増者。是一往離開之義。再往論之。風亦
T2213_.58.0034b14: 有能乾之徳。火亦有能増之用。所以者何。
T2213_.58.0034b15: 火必依風而増勢力。風必依火而致出興。風
T2213_.58.0034b16: 火無暫離。是即自然法爾之道理也。誰能
T2213_.58.0034b17: 思度其所由。故次下釋火大云。又悉能成
T2213_.58.0034b18: 就一切諸物云云所謂成就者。謂増長而爲
T2213_.58.0034b19: 成就也。又五大互具無礙自在也。即如云。又
T2213_.58.0034b20: 如世間種子。地水火風爲縁。虚空不礙。然
T2213_.58.0034b21: 後得生。隨闕一縁終不増長云云是則五大通
T2213_.58.0034b22: 有増益義。但火雖有動搖増長之用。是即火
T2213_.58.0034b23: 之家風大徳也。風又雖有枯乾燒盡之
T2213_.58.0034b24: 用。亦是風大之家火大徳也。餘三大亦復
T2213_.58.0034b25: 如是。雖然一大成増長力故。餘四大各捨自
T2213_.58.0034b26: 性悉屬一大也。故大論第十八云。問曰是
T2213_.58.0034b27: 四大各各不相離。地中有四種。水火風各
T2213_.58.0034b28: 有四種。但地中ニハ地多ナルカ以地爲ストヤセン。水
T2213_.58.0034b29: 火風亦爾也 答曰。不然。何以故。若火中
T2213_.58.0034c01: 有四大。應都是熱。無不燃火故。若三大在
T2213_.58.0034c02: 火中不熱。則不名爲火。若熱則捨自性皆名
T2213_.58.0034c03: 爲火。若ナルカ故可不知。則與無無異。
T2213_.58.0034c04: 若有則知。若無麁亦無
T2213_.58.0034c05: 細。如是種種因縁ヲモテ地相不可得。若地相不
T2213_.58.0034c06: 可得ナレハ。一切法相亦不可得。是故一切法皆
T2213_.58.0034c07: 一相云云私謂。問者。雖四大互具。一大増
T2213_.58.0034c08: 多故一大得名。餘大不得名而問也。
T2213_.58.0034c09: ルニ之不然者。彼問意。不捨三大自性
T2213_.58.0034c10: 有一大之中故簡此義故云不然也。
T2213_.58.0034c11: 。雖四大互具。火大中有三大時。三
T2213_.58.0034c12: 大各捨自性屬火大之熱。餘大亦如
T2213_.58.0034c13: 也。故知五大互具トモ五大。依増減有隱
T2213_.58.0034c14: 顯故得各別名也。復次今此五大是五佛三
T2213_.58.0034c15: 摩地也。所謂a字門中臺。va字門阿彌陀。
T2213_.58.0034c16: ra字門寶生。ha字門阿閦。kha字門不空也。
T2213_.58.0034c17: 如是五佛三摩地雖各別。五佛各具五佛之
T2213_.58.0034c18: 徳。如阿閦者。雖以一念不生之智慧爲體。
T2213_.58.0034c19: 而成就福徳轉法輪具作業。如寶生者。
T2213_.58.0034c20: 雖以萬寶出生之福徳爲體。而住&MT06279;不生
T2213_.58.0034c21: 智慧能説法作業。如阿彌陀者。雖以
T2213_.58.0034c22: 轉法輪智爲體。而住&MT06279;不生智徳能成就福
T2213_.58.0034c23: 徳能説法具作業。如釋迦者。雖以神通作
T2213_.58.0034c24: 業爲體。而住シテ不生智慧能成就福聚轉
T2213_.58.0034c25: 法輪。是即五佛互具五智無礙自在義也。
T2213_.58.0034c26: 又如五大虚空藏者。五佛同入虚空藏三
T2213_.58.0034c27: 摩地共住福徳成就門。又如金剛夜叉品
T2213_.58.0034c28: 五五二十五輪。五祕密亦如此。即是今
T2213_.58.0034c29: 宗奧旨也。然則火大スルニ風大之徳。有何
T2213_.58.0035a01: 咎乎。世間衆務者。所言世間者。除智正
T2213_.58.0035a02: 覺世間餘二種也。衆務者。非情草木隨各
T2213_.58.0035a03: 各性成各各相。依各各力作各各用。是即
T2213_.58.0035a04: 非情之衆務得成之義也。亦一切衆生夜衆務
T2213_.58.0035a05: 休息。晝衆務成辨。是即有情之衆務成辨之
T2213_.58.0035a06: 義也。故云世間衆務因之得成也
T2213_.58.0035a07: 二從如來下。明所喩大悲中。如來者。梵云
T2213_.58.0035a08: tadh@agat@a。初ta是如如義。dh@a是法界義。傍
T2213_.58.0035a09: 有三昧點。是即法界通入三昧也。ga是一
T2213_.58.0035a10: 切行義。t@a是如如義。傍有三昧畫。是即理
T2213_.58.0035a11: 智平等義也。所謂從如如法界三昧道出。不
T2213_.58.0035a12: 來而來。不行而行。還成如如常住正覺。故
T2213_.58.0035a13: 云如來也。一切衆生亦名如來。故大論第
T2213_.58.0035a14: 五十五云。如來不可得者。或以佛名爲如
T2213_.58.0035a15: 來。或以衆生名爲如來。如先世來後世
T2213_.58.0035a16: 名如去。佛名如來者。如ク定光佛等行六波
T2213_.58.0035a17: 羅蜜得成佛道。釋迦文佛亦如是來故名
T2213_.58.0035a18: 如來。如定光佛等ヲモテ諸法如
T2213_.58.0035a19: 中來故名如來。釋迦文佛亦如是來故名如
T2213_.58.0035a20: 云云此文意者。衆生コト如來者。如
T2213_.58.0035a21: ルカ。後世亦乘ルカ故名如來。
T2213_.58.0035a22: 名如來者。如&MT06279;過去佛故名如來矣。
T2213_.58.0035a23: 遍照法界者。此宗謂六大爲法界。異彼顯
T2213_.58.0035a24: 宗法界也。平等者。如來智光不簡淨不淨
T2213_.58.0035a25: 善不善上下等。故云平等。復次此宗以三
T2213_.58.0035a26: 平等故云平等。如次下釋。開發者。本無今
T2213_.58.0035a27: &MT06279;而不出生スルニ。故云開發。謂開發本有萬
T2213_.58.0035a28: 徳也。無量者。夫無量有二種。有量之無量。
T2213_.58.0035a29: 無量之無量也。今無量者是即無量之無量
T2213_.58.0035b01: 也。衆生者。大論第三十云。衆生者。於五衆
T2213_.58.0035b02: 十八界十二入六種十二因縁等。衆多法中
T2213_.58.0035b03: 假名衆生云云大乘止觀云。果子相&MT06279;無始
T2213_.58.0035b04: 流轉スルヲ名爲衆生云云或云。受衆多生死故云
T2213_.58.0035b05: 衆生云云種種善根等者。從彈指散花低頭
T2213_.58.0035b06: 擧手之小善。至六度萬行之大善。皆悉應
T2213_.58.0035b07: 有之。故云乃至也。世間出世間等者。世間
T2213_.58.0035b08: 謂人中天上之快樂也。即如云常在人天憶
T2213_.58.0035b09: 持不忘受勝快樂也。出世間謂三乘行果乃
T2213_.58.0035b10: 至第十一地佛果也。復次世間者如世間成
T2213_.58.0035b11: 就品所説。出世間者如出世間成就品所説
T2213_.58.0035b12: 云云
T2213_.58.0035b13: 問曰。能喩下何故擧衆生世間器世間。而除
T2213_.58.0035b14: 智正覺世間。所喩下何故擧衆生世間智正
T2213_.58.0035b15: 覺。而除器世間耶 答曰能喩下是世日之
T2213_.58.0035b16: 所照也。故智正覺世間非彼所益。故除之。所
T2213_.58.0035b17: 喩下是大日之所照也。故草木國土非迷
T2213_.58.0035b18: 者非悟者又非可發之機。故除之也
T2213_.58.0035b19: 問曰今釋此能成衆務徳。有何憑據耶 答。
T2213_.58.0035b20: 具依十萬頌梵本之意。傍依大品等作此説。
T2213_.58.0035b21: 大品經云。譬如日出時。光明遍照閻浮提。無
T2213_.58.0035b22: 不蒙明者。菩薩摩訶薩亦如是云云又大論八
T2213_.58.0035b23: 十二云。譬如日月周行照四天下多有所益。
T2213_.58.0035b24: 般若波羅蜜亦如是云云以此意故釋能成衆
T2213_.58.0035b25: 務之徳也矣
T2213_.58.0035b26: 二從又如下。明光無生滅徳中。又分爲二。初
T2213_.58.0035b27: 明能喩世日。二明所喩慧日
T2213_.58.0035b28: 初中。重陰昏蔽者。雲霧靉靆シテ覆蔽天地陰
T2213_.58.0035b29: 日月。故云日輪陰沒。雖然於雲上者全
T2213_.58.0035c01: 無陰沒。假依重雲故現陰沒。故云亦非壞
T2213_.58.0035c02: 滅。依猛風故雖日輪出現。非本無今有故。
T2213_.58.0035c03: 云亦非始生也
T2213_.58.0035c04: 二從佛心下。明所喩慧日中。佛心之日者。
T2213_.58.0035c05: 是即直指一切衆生本有常住之妙體。自性
T2213_.58.0035c06: 清淨本淨圓明之極理也。然雖爲三毒
T2213_.58.0035c07: 重障之所隱蔽。而於此自性清淨之妙體
T2213_.58.0035c08: 者。全無有損減。故云雖爲無明乃至而無所
T2213_.58.0035c09: 減也。依三密方便窮悟諸法實相。開覺トモ
T2213_.58.0035c10: 性妙蓮。無所増。故云究竟諸法乃至而
T2213_.58.0035c11: 無所増也。爰以禪要云。所言三摩地者。更
T2213_.58.0035c12: 無別法。直是一切衆生自性清淨心。名爲
T2213_.58.0035c13: 大圓境智。上至諸佛。下至蠢動。悉皆同等
T2213_.58.0035c14: 無有増減。但爲無明妄想客塵所覆。是故
T2213_.58.0035c15: 流轉生死不得作佛云云菩提心論云。云何能
T2213_.58.0035c16: 證無上菩提。當知法爾應住普賢大菩提心。
T2213_.58.0035c17: 一切衆生本有薩埵。爲貪瞋癡煩惱之所縛
T2213_.58.0035c18: 云云是則直一切衆生自性清淨之本覺體
T2213_.58.0035c19: 無増減義也
T2213_.58.0035c20: 問曰。究竟諸法實相三昧云云然者所言諸法
T2213_.58.0035c21: 實相者如何 答。此直指六大法界爲諸法
T2213_.58.0035c22: 實相也
T2213_.58.0035c23: 問曰。何故此宗意指六大以爲諸法實相耶
T2213_.58.0035c24:  答曰。諸法雖多不出三種世間。然如此三
T2213_.58.0035c25: 種世間性相雖不同。不出六大法界故。三
T2213_.58.0035c26: 種世間眞實體相者六大法界是也。故指六大
T2213_.58.0035c27: 以爲諸法實相也。即如云。六大法界法身
T2213_.58.0035c28: 形。一一各各一塵體。一一諸塵皆實相。實相
T2213_.58.0035c29: 周遍法界海云云又如次下云。一切衆生色心
T2213_.58.0036a01: 實相。從本際已來。常是毘盧遮那平等智
T2213_.58.0036a02: 云云此中色者五大。心者識大也。故色心
T2213_.58.0036a03: 者是六大也。指此色心云實相也。是即直
T2213_.58.0036a04: 指一切衆生色心實相六大法界云諸法實
T2213_.58.0036a05: 相也
T2213_.58.0036a06: 問曰。若然者顯教所説諸法實相如何 答。
T2213_.58.0036a07: 是略有二種。一法華以前所説。二法華所説
T2213_.58.0036a08:
T2213_.58.0036a09: 問曰。法華以前者何名諸法實相。法華亦以
T2213_.58.0036a10: 何等名諸法實相耶 答。法華以前所説諸
T2213_.58.0036a11: 法實相者。如大論第十八云。問曰。云何是
T2213_.58.0036a12: 諸法實相。答曰實相者。不可破壞。常住不
T2213_.58.0036a13: 異。無能治者。捨一切觀。滅一切言語。離諸
T2213_.58.0036a14: 心行。從本已來不生不滅。如涅槃相。一切
T2213_.58.0036a15: 諸法相亦如是。是名諸法實相。如讃般若波
T2213_.58.0036a16: 羅蜜偈言
T2213_.58.0036a17:     般若波羅蜜 實相不顛倒
T2213_.58.0036a18:     念想觀已 言語法亦滅
T2213_.58.0036a19:     無量衆罪除 清淨心常一ナリ
T2213_.58.0036a20:     如是尊妙人 則能見般若
T2213_.58.0036a21:     如虚空無染 無戲無文字
T2213_.58.0036a22:     若能如是觀 是即爲見佛
T2213_.58.0036a23:     若不見般若 是則爲被縛
T2213_.58.0036a24:     若人見般若 是亦名被縛
T2213_.58.0036a25:     若人見般若 是則得解脱
T2213_.58.0036a26:     若不見般若 是亦得解脱
T2213_.58.0036a27: 又同論第十五云。問曰。云何觀諸法得實
T2213_.58.0036a28: 相。答曰。觀知諸法無有瑕隙。不可破不可
T2213_.58.0036a29: 壞。是爲實相云云又同論第二十云。諸法實相
T2213_.58.0036b01: 能滅諸苦。諸聖人眞實行處云云又釋摩訶衍
T2213_.58.0036b02: 論第一云。不壞假名而説實相云云是等意
T2213_.58.0036b03: 以不生不滅不動不退不來不去不一不異。
T2213_.58.0036b04: 言語道斷心行所滅之理。名爲諸法實相也」
T2213_.58.0036b05: 問曰。若然者法華所説諸法實相如何 答
T2213_.58.0036b06: 曰。法華所説諸法實相者。指十如實相云
T2213_.58.0036b07: 諸法實相。所以然者。十界性相雖各別不出
T2213_.58.0036b08: 十如故。十界互&MT06279;百界。百界各具シテ
T2213_.58.0036b09: 如成千如。是即百界千如也。衆生世間如
T2213_.58.0036b10: 是。國土世間五蘊世間亦爾。故成三千如。是
T2213_.58.0036b11: 即一往互具意也。若再往微細互具セハ者。無
T2213_.58.0036b12: 量無邊百千萬億那由他&MT06279;。非思量言語所
T2213_.58.0036b13: 及也。例如今宗五智微細智。故指十如實
T2213_.58.0036b14: 相。名諸法實相也
T2213_.58.0036b15: 問曰。然者如何説耶 答。經云。唯佛與佛
T2213_.58.0036b16: 乃能究盡諸法實相。所謂法如是相。如是
T2213_.58.0036b17: 性。如是體。如是力。如是作。如是因。如是縁。
T2213_.58.0036b18: 如是果。如是報。如是本末究竟等云云又云。
T2213_.58.0036b19: 諸法從本來。常自寂滅相。是法住法位。世間
T2213_.58.0036b20: 相常住。十方佛土中。唯有一乘法云云如是
T2213_.58.0036b21: 直説爾前分絶タリ。故云四十餘年未顯眞
T2213_.58.0036b22: 實。是即如來出世本懷ナリ。故云唯以一大事因
T2213_.58.0036b23: 縁出現於世。花嚴猶以成此經方便。何況
T2213_.58.0036b24: 餘經乎。故經ニハ云我始坐道場。觀樹亦經行。
T2213_.58.0036b25: 於三七日中。思惟如是事。釋ニハ華嚴頓大尚非
T2213_.58.0036b26: 本懷。況復鹿苑唯立不融云云是即爾前
T2213_.58.0036b27: 便ナリ法花本懷ナリ。爾前未開會今開顯。就中
T2213_.58.0036b28: 壽量塵點本地三身迹門猶不及。何況爾
T2213_.58.0036b29: 前。補處猶不知。何況十地三賢耶。如是等
T2213_.58.0036c01: 極説。猶是顯極&MT06279;而非密談。今所言諸法實
T2213_.58.0036c02: 相者。是非彼等所説。直於六大法界云諸
T2213_.58.0036c03: 法實相也 三昧者。具云三昧耶。即具平等
T2213_.58.0036c04: 本誓驚覺除障等四義。故祕記云。三昧耶
T2213_.58.0036c05: 有多義。且四義。一平等義。二誓願義。三驚
T2213_.58.0036c06: 覺義。四除障義也。諸佛如來知衆生身中
T2213_.58.0036c07: 本來自性理與佛等無差別。而衆生不知己
T2213_.58.0036c08: 本有本始兩覺與佛等。恒常覆蔽セラ六塵
T2213_.58.0036c09: 煩惱不能顯出。是故佛發非願。我拔濟衆
T2213_.58.0036c10: 生如我無シメント異。垂斯誓願。若有衆生有歸
T2213_.58.0036c11: 依者。住法界定自受法樂如來驚覺&MT06279;。不敢
T2213_.58.0036c12: 違越大願。影向行者。以眞言印契加
T2213_.58.0036c13: 持護念。譬如國王自造法令不敢違犯令
T2213_.58.0036c14: &MT06279;行之。衆生蒙佛加持力突破六塵淤泥。
T2213_.58.0036c15: 出現自心覺理。如頼春雷響蟄虫出地。知
T2213_.58.0036c16: 與佛等無差別。是平等義。如我無異是誓願
T2213_.58.0036c17: 義。如來驚覺是驚覺義。衆生蒙佛加持力得
T2213_.58.0036c18: 益是除垢障義云云又理趣釋云。三昧耶智者。
T2213_.58.0036c19: 誓也亦曼荼羅也。&T069222;將來最上乘者&MT06279;
T2213_.58.0036c20: 不從師受而專意自受者ナリ。是故得知。修
T2213_.58.0036c21: 最上乘者必須師受三昧耶。然後可修行也
T2213_.58.0036c22: 云云此擧曼荼羅攝無邊義也
T2213_.58.0036c23: 問。於三昧有幾種耶 答。其數無量無邊不
T2213_.58.0036c24: 可勝計也。故大論第五云。有人言。一切三
T2213_.58.0036c25: 昧法有二十三種。有言。六十五種。有言五
T2213_.58.0036c26: 百種。摩訶衍最大故無量三昧乃至略説則有
T2213_.58.0036c27: 一百八三昧。初名首楞嚴。乃至虚空不著
T2213_.58.0036c28: 不染三昧。廣説則無量云云所言有人者。指
T2213_.58.0036c29: 小乘論師等也。然小乘師意三昧有限數。大
T2213_.58.0037a01: 乘實義。不可有限數也。顯教所説如斯。今宗
T2213_.58.0037a02: 四重圓壇塵刹聖衆一一所入三昧過刹
T2213_.58.0037a03: 塵也圓明無際者。指本有常住明朗無礙
T2213_.58.0037a04: 體也
T2213_.58.0037a05: 問曰。既言究竟諸法實相三昧。依之所顯
T2213_.58.0037a06: 現圓明。豈非修生顯得之圓明耶。若然者應
T2213_.58.0037a07: 云修生之圓明。何云本有圓明耶。答。今宗
T2213_.58.0037a08: 離本覺無始覺。離始覺無本覺。故言ヘハ
T2213_.58.0037a09: 者始本共本有也。言ヘハ修生者始本共修
T2213_.58.0037a10: 生也。爰以祕記云。衆生不知己本有本始
T2213_.58.0037a11: 兩覺與佛等。是即此謂也。故知本有修生
T2213_.58.0037a12: 但是一法之上二徳也。復次依始覺住
T2213_.58.0037a13: 。住レハ始本兩覺共不生也。唯
T2213_.58.0037a14: 是三世常恒大圓明許也。譬如空光無二。豈
T2213_.58.0037a15: 論始覺本覺之差異乎。故無畏三藏禪要云。
T2213_.58.0037a16: 唯見明朗更無一物。亦不見身之與心。萬
T2213_.58.0037a17: 法不可得猶如虚空云云即是正説本有圓
T2213_.58.0037a18: 明之體也。猶無理智之差。故云不見身之
T2213_.58.0037a19: 與心。諸法皆悉歸入a字本不生之體。故
T2213_.58.0037a20: 云萬法不可得。如此萬法離念想而爲諸
T2213_.58.0037a21: 法之所依。故云猶如虚空也。如是本地甚深
T2213_.58.0037a22: 之體。三世常恒離去來今。有佛無佛性相
T2213_.58.0037a23: 常然。故無所増之義。無所減之義。是故云
T2213_.58.0037a24: 而無所増也云云
T2213_.58.0037a25: 三明作大照明徳者。文。有上之
T2213_.58.0037a26: 三異也。所謂遍一切處作大照明之文是
T2213_.58.0037a27:
T2213_.58.0037a28: 問曰。文段既別。何故如此得意耶 答。大
T2213_.58.0037a29: 日智光與世日光明。廣狹麁細雖別。而作大
T2213_.58.0037b01: 照明之邊同故。以遍一切處作大照明之文
T2213_.58.0037b02: ヌル同異二意也。謂異大日圓光無方
T2213_.58.0037b03: 所内外晝夜之別。三世常恒而作大照明故。
T2213_.58.0037b04: 以作大照明雖置三異文段。而世日
T2213_.58.0037b05: 一分作大照明徳有ルカ之故。又以遍一切處
T2213_.58.0037b06: 作大照明文爲三同中之作大照明也。
T2213_.58.0037b07: 但遍一切處者。被シムル大日之時周遍法界
T2213_.58.0037b08: 也。被世日之時閻浮提内之遍一切處也。
T2213_.58.0037b09: 如是兩向得意。有何不可耶
T2213_.58.0037b10: 問曰。此義不可然。夫文段各別之難未遮
T2213_.58.0037b11: 之上。既云如來智惠日光則不如是。遍一切
T2213_.58.0037b12: 處作大照明世日不&T069222;照一切。而讃メタリ
T2213_.58.0037b13: 大日智光普照&T069222;一切。故知是獨局カキル
T2213_.58.0037b14: 。不可通同文段。加之如是立
T2213_.58.0037b15: 此文事不相似常途之法。然者
T2213_.58.0037b16: 如何 答曰。自本所答寛狹之邊雖異。作
T2213_.58.0037b17: 大照明之方是同。故判爲同也。但至
T2213_.58.0037b18: 文段之難者。自本今疏之趣文言
T2213_.58.0037b19: 不論次第不次第。唯文略義廣ナルヲ以爲所
T2213_.58.0037b20: 詮也。依之處處向上向下等文多之。是即
T2213_.58.0037b21: 不似常。故局此文不可致執難。仍
T2213_.58.0037b22: 以作大照明之文同不同二義如是釋
T2213_.58.0037b23: 成也。就中矣之字神シイ聊在深意乎。若唯三
T2213_.58.0037b24: 文許リニ&MT06279;三同義。此矣之字ヲハ可置
T2213_.58.0037b25: 晝夜之別。所以然者。此矣之字必置
T2213_.58.0037b26: 之字也。然置無有内外之上。是即
T2213_.58.0037b27: 以此作大照明文兩向同不同之二
T2213_.58.0037b28: 爲令ンカ得意也。加之勸修寺大僧都。於
T2213_.58.0037b29: 高野山奧院依御祈請被感得二箇
T2213_.58.0037c01: 一也。何ンヤ疑難。未學不可不仰信
T2213_.58.0037c02: 問曰。今必立三異三同判義。有何意耶
T2213_.58.0037c03: 答曰。爲顯如來三部妙用。作如是説也
T2213_.58.0037c04: 問曰。若然者其義配當如何 答曰。作大照
T2213_.58.0037c05: 明之徳是佛部也。能成衆務之徳是蓮花部
T2213_.58.0037c06: 也。光無生滅之徳是金剛部也
T2213_.58.0037c07: 問曰。何故爾耶 答。以作大照明之徳配佛
T2213_.58.0037c08: 部者。夫佛者正覺正知之義也。所謂明覺三
T2213_.58.0037c09: 種世間之諸法。不雜邪覺邪知。故云爾也。祕
T2213_.58.0037c10: 記云。佛部。斯理斯智凡位未顯。理智具足覺
T2213_.58.0037c11: 道圓滿。即名佛部云云今又云遍一切處作大
T2213_.58.0037c12: 照明。是即理智具足覺道圓滿。於普門法界。
T2213_.58.0037c13: 作大照明之義也。次能成衆務徳配蓮花部
T2213_.58.0037c14: 者。夫於蓮花有多種徳。所謂清淨不染義。大
T2213_.58.0037c15: 悲愛樂義。萬法開生義也。清淨不染義如祕
T2213_.58.0037c16: 記云。蓮花部。吾自身中有淨菩提心清淨之
T2213_.58.0037c17: 理。此理六道四生界生死泥中流轉。而不染
T2213_.58.0037c18: 不垢。譬如蓮花出生泥中而不染不垢。仍名
T2213_.58.0037c19: 蓮花部云云次大悲愛樂義者。若蓮華開敷時
T2213_.58.0037c20: 上下諸人莫不愛樂。如來大悲亦如是。理柔
T2213_.58.0037c21: 和善順之形。利益安樂一切衆生故。一切衆
T2213_.58.0037c22: 生見之莫不愛樂。故使一切衆生發菩提心行
T2213_.58.0037c23: 菩薩行成佛得道也。故三悉地ニハ云大悲蓮華
T2213_.58.0037c24: 云云次萬法開生義者。蓮華必從水中生。
T2213_.58.0037c25: 高原陸地此花永無生。潤シテ萬物之種令
T2213_.58.0037c26: 開生萬法也。故三悉地云。鑁字作水觀蓮
T2213_.58.0037c27: 華觀云云故知水與蓮華。其體性同一也。今
T2213_.58.0037c28: 配釋疏文者。日行閻浮提者清淨不染義。
T2213_.58.0037c29: 日體離染汚故。隨其性分各得増長者大悲
T2213_.58.0038a01: 愛樂徳。世間衆務因之得成者開生義也。又
T2213_.58.0038a02: 如來日光遍照法界者清淨不染義也。開發
T2213_.58.0038a03: 無量衆生乃至而得成辨者開生義也。無量衆
T2213_.58.0038a04: 生蒙利益隨喜愛樂是愛樂義也。若依深祕
T2213_.58.0038a05: 。即是一切衆生自性清淨妙蓮。自心
T2213_.58.0038a06: 八葉之心蓮也更問以是等義門故。能成衆務
T2213_.58.0038a07: 以配蓮華部也。次以光無生滅徳配金剛
T2213_.58.0038a08: 部者。金剛是世間最上利寶也。以此金剛譬
T2213_.58.0038a09: 出世無上智寶也。所謂此金剛無量劫之間
T2213_.58.0038a10: 雖埋於地中。而其體性堅固無𣏓壞。若依
T2213_.58.0038a11: 縁出地中時。雖能摧一切物。而不爲一切物
T2213_.58.0038a12: 所損壞。如來無上金剛智體亦如是。從無始
T2213_.58.0038a13: 已來雖隱沒生死地中。而依如來大悲加持
T2213_.58.0038a14: 力之縁。一出現生死地中。雖能摧一切煩惱
T2213_.58.0038a15: 戲論無明妄想顛倒。而不爲妄想顛倒所損
T2213_.58.0038a16: 壞。如此智體名爲金剛部也。故祕記云。金
T2213_.58.0038a17: 剛部。吾自心理所又有智。斯智雖沒在生死
T2213_.58.0038a18: 淤泥經無數劫。而不𣏓不壞。能破諸煩惱怨
T2213_.58.0038a19: 敵。如金剛雖久在地中。而不𣏓不壞。摧破
T2213_.58.0038a20: 諸怨敵固物。仍名金剛部云云今配釋疏文
T2213_.58.0038a21: 者。如重陰昏蔽日輪隱沒亦非壞滅者。如
T2213_.58.0038a22: 斯智雖沒在生死淤經無數劫而不𣏓不
T2213_.58.0038a23: 。猛風吹雲日光顯照亦非始生者。如云
T2213_.58.0038a24: 能破諸煩惱怨敵。合譬文。自可見
T2213_.58.0038a25: 問曰。若然者何故無五部門配立耶 答。今
T2213_.58.0038a26: 經是胎藏界爲面故。説三部攝五部也。故
T2213_.58.0038a27: 祕記云。建立三部時。寶部羯磨部何攝耶。一
T2213_.58.0038a28: 一部別寶部羯磨部相攝云云ロハ佛蓮金三
T2213_.58.0038a29: 部威儀作業之邊是羯磨部也。彼三部皆有
T2213_.58.0038b01: 萬法開立之能。是即寶部也。復次金剛部攝
T2213_.58.0038b02: 寶部。蓮華部攝羯磨。故成五部。如云金剛
T2213_.58.0038b03: 即寶光。蓮華即羯磨。如如同一體。即之身
T2213_.58.0038b04: 五佛云云
T2213_.58.0038b05: 四從以如下。結同異共不及中。自分爲二。初
T2213_.58.0038b06: 結不及因縁。二明許&T069222;小同
T2213_.58.0038b07: 初中。以如是等種種因縁者。總指上三異三
T2213_.58.0038b08: 同文也。是則雖許少分之相似。云廣云明
T2213_.58.0038b09: 全不同大日之圓光。故云不可爲喩也
T2213_.58.0038b10: 二從但取下。明許小同中。但取其少分相
T2213_.58.0038b11: 似者。今此世日雖非全喩。而世間喩中以日
T2213_.58.0038b12: 光少分相似故云爾也。雖然大日圓光越彼
T2213_.58.0038b13: 故云加以大名等
T2213_.58.0038b14: 問曰。經題云大。疏題云摩訶。有何意耶
T2213_.58.0038b15: 答曰。經大者爲欲顯超越世日故。相對彼世
T2213_.58.0038b16: 間小日。且云大也。疏摩訶者。存&MT06279;多含
T2213_.58.0038b17: 欲顯大多勝三義故也云云
T2213_.58.0038b18: 二從成佛下。明釋成佛兩言中。自分爲二。
T2213_.58.0038b19: 初明別標。二明隨釋 初別標。自可見
T2213_.58.0038b20: 二從具足下明隨釋中。梵者即梵語略也。若
T2213_.58.0038b21: 具呼應云沒羅減摩寧。中略云波羅門。猶略
T2213_.58.0038b22: 波論。最略云梵。此云淨行云云即是指天
T2213_.58.0038b23: 竺。此地淨行人居住故云爾也。復常
T2213_.58.0038b24: 王來下故云梵國。又云月明。其地明人
T2213_.58.0038b25: 出世。照世間如月。故以爲名。又云印度。此
T2213_.58.0038b26: 云月支。又云身毒也。此新舊不同耳 成三
T2213_.58.0038b27: 菩提者。成之一字漢語。三菩提之三字梵
T2213_.58.0038b28: 語也。然具足梵音者。是言總意別也。若具
T2213_.58.0038b29: 存梵。應云尾三buddh@abodhi。三正也。buddh@a覺也。
T2213_.58.0038c01: bodhi知也。故漢語者應云成正覺知。然
T2213_.58.0038c02: 今言正覺正知者。以一之正被シムル覺知兩
T2213_.58.0038c03: 也。謂正覺者。對四家大乘之邪覺故。正
T2213_.58.0038c04: 知者。對二乘外道之邪知故。如實智者。指
T2213_.58.0038c05: 自然自證大菩提心也。即是無自性之體。是
T2213_.58.0038c06: 名爲如實。如祕密曼荼羅品疏云。實如空者。
T2213_.58.0038c07: 實即如。空猶空也。無自性名實。實者即如
T2213_.58.0038c08: 空也。實者非妄語也。又云。安住實智惠中故
T2213_.58.0038c09: 名實也。猶覺了無自性空本性淨故云云是即
T2213_.58.0038c10: 一切衆生本來本有之色心實相。從本已來
T2213_.58.0038c11: 離虚妄分別故。云如實知也。故同品疏云。
T2213_.58.0038c12: 既得如是自然之智。復當轉授衆生。今我
T2213_.58.0038c13: 所得亦與此無異。故名爲實。實者即是無虚
T2213_.58.0038c14: 妄義也云云次知過去等者。修生顯得之智
T2213_.58.0038c15: ナリ。是則能知之智也。過去等者。三世中三
T2213_.58.0038c16: 種世間諸法。是則所知之境也。所謂過現
T2213_.58.0038c17: 未三世也。衆生數者有情世間。非衆生數
T2213_.58.0038c18: 者器世間。有常等者智正覺世間也。皆了
T2213_.58.0038c19: 了覺知者。始本不二之智也。名爲覺者。有
T2213_.58.0038c20: 此不二之智故。云名爲覺。言雖有本覺無レハ
T2213_.58.0038c21: 始覺之智顯スニ此無由。復雖有始覺無レハ
T2213_.58.0038c22: 覺之體因何成セン覺。是以知有本覺故無本
T2213_.58.0038c23: 無今有之咎。以有始覺故離本有今無之過。
T2213_.58.0038c24: 然則離本覺無始覺。離始覺無本覺。始本
T2213_.58.0038c25: 不二&T069222;譬如空光無二。故三世常恒&T069222;猶如虚
T2213_.58.0038c26: 空不壞。如是覺名爲正覺 如是知ルヲ名爲正
T2213_.58.0038c27: 佛即是覺者者。既擧所覺之法明正覺正
T2213_.58.0038c28: 知之義畢。故次正釋能覺之人。故云佛即
T2213_.58.0038c29: 是覺者也。就省文但云成佛者。言ロハ佛之一
T2213_.58.0039a01: 言省ムカ正覺正知之義故。擧省含
T2213_.58.0039a02: 正覺正知之義
T2213_.58.0039a03: 三從神變下。釋神變加持中。自分爲三。初
T2213_.58.0039a04: 明別標。二明隨釋。三明結歸。初別標。自可
T2213_.58.0039a05:
T2213_.58.0039a06: 二從舊譯下。明隨釋中。又分爲二。初明翻不
T2213_.58.0039a07: 同。二約三句明義
T2213_.58.0039a08: 初中。舊譯或云者。唐三藏以前翻譯名爲
T2213_.58.0039a09: 舊譯。以後名爲新譯也。神力所持佛所護
T2213_.58.0039a10: 念者。如法華經等所説也。然神變加持者今
T2213_.58.0039a11: 經所説。是即新譯不共之唱也。言神變者。凡
T2213_.58.0039a12: 夫二乘乃至十地等覺所不測量。名曰神異
T2213_.58.0039a13: 常情之謂名曰變也。故開題云。神變者。不
T2213_.58.0039a14: 測曰神。異常名變。即是心之業用始終難
T2213_.58.0039a15: 知。三種凡夫不能證知。十地聖者未知其
T2213_.58.0039a16: 邊。唯佛能知能作。故曰大神變。此神變無
T2213_.58.0039a17: 量無邊。分爲四。一下轉神變。二上轉神變。
T2213_.58.0039a18: 三亦上亦下。四非上非下。下轉者。從本覺
T2213_.58.0039a19: 神心隨縁流轉。作六道神變化。又聲聞縁覺
T2213_.58.0039a20: 分作神變化。並是迷小之神變。法佛如來。從
T2213_.58.0039a21: 大悲大定。能作難思之事業。驚覺聾蟄之耳
T2213_.58.0039a22: 目。如是等事下轉神變。上轉神變者。若有
T2213_.58.0039a23: 衆生發菩提心。修行自乘教理。昇進證本
T2213_.58.0039a24: 覺一心。則能轉變迷誤神心。證得自乘覺
T2213_.58.0039a25: 智。一切難思妙業隨心能作。即是上轉神變。
T2213_.58.0039a26: 亦上亦下者。法界身雲恒沙性徳。無形不形
T2213_.58.0039a27: 無像不像。以一切形像爲一切法性塔。是則
T2213_.58.0039a28: 臨上則下。臨下則上。並皆具四種身起大
T2213_.58.0039a29: 神通。云亦上亦下神變。非上非下神變者。非
T2213_.58.0039b01: 有爲非無爲一心本法。及不二中之不二本
T2213_.58.0039b02: 法。越諸戲論絶諸相待。難思之本變化之
T2213_.58.0039b03: 源。故云非上非下神變云云加持者。加名諸
T2213_.58.0039b04: 佛大悲加護。持名行者憶念憶持。所謂佛大
T2213_.58.0039b05: 悲覺月持衆生憶念之心水不濁亂故云
T2213_.58.0039b06: 加持也。故開題云。加持者。古云佛所護念。又
T2213_.58.0039b07: 云加被。然未得委悉。加以往來渉入爲名。持
T2213_.58.0039b08: 以攝而不散漏之義。即入我我入是也。是則
T2213_.58.0039b09: 諸佛不來來。行者不往往。感應道交不可思
T2213_.58.0039b10: 議也
T2213_.58.0039b11: 二從然此下。約三句明義中。又分爲三。一
T2213_.58.0039b12: 約爲因明義。二約爲根明義。三約方便明義」
T2213_.58.0039b13: 初中。然此自證三菩提者。是則直指如實大
T2213_.58.0039b14: 菩提心。是ニハ言普賢大菩提心。今經ニハ云如
T2213_.58.0039b15: 實知自心。疏ニハ云功徳寶所。又云自然自證
T2213_.58.0039b16: 大菩提。又云心自證心心自覺心。如是大菩
T2213_.58.0039b17: 提之體。不由他證不由他覺。故云自證也。故
T2213_.58.0039b18: 妙樂記一云。禀承南岳證不由他云云此是諸
T2213_.58.0039b19: 佛内證之道。唯佛與佛之境界也。故無畏禪
T2213_.58.0039b20: 要云。唯見明朗更無一物。亦不見身之與心。
T2213_.58.0039b21: 萬法不可得。猶如虚空。乃至成佛唯是一道。
T2213_.58.0039b22: 更無別理。此是諸佛菩薩内證之道。非諸二
T2213_.58.0039b23: 乘外道境界。作是觀已。一切佛法恒沙功徳
T2213_.58.0039b24: 不由他悟云云出過一切心地者。如是自證
T2213_.58.0039b25: 三菩提。出過四智所領之境界。何況二乘凡
T2213_.58.0039b26: 夫心地所度耶。故云過一切心地也。現覺諸
T2213_.58.0039b27: 法等トハ明離諸言語心行也。現覺諸法者修生
T2213_.58.0039b28: 也。本初不生者本有也。如是修生本有之大
T2213_.58.0039b29: 菩提非言心之境。故云言語盡竟心行亦寂
T2213_.58.0039c01: 也。復是發起五字門并識大之義更問若離如
T2213_.58.0039c02: 來威神之力者。如是自證大菩提レハ如來
T2213_.58.0039c03: 大悲大定之勇猛大勢之神力者。縱雖爲等
T2213_.58.0039c04: 覺十地。尚非其境界。何況小智二乘生死凡
T2213_.58.0039c05: 夫耶。故云則雖十地等也耳
T2213_.58.0039c06: 二從爾時下。約大悲爲根明義中。爾時世尊
T2213_.58.0039c07: 者。指加持示現如來。是則本地法身之任運
T2213_.58.0039c08: 無功用加持示現ナリ。往昔大悲願者。若淺略
T2213_.58.0039c09: 義。大日如來本行菩薩道時所發大悲行
T2213_.58.0039c10: 願是也。即如云毘盧遮那本行菩薩道時。以
T2213_.58.0039c11: 一體速疾力三昧。供養無量善知識。遍行無
T2213_.58.0039c12: 量諸度門。自利利他法皆具足云云若深祕
T2213_.58.0039c13: 明義者。往昔大悲願者。指本有法身地大
T2213_.58.0039c14: 悲行願也。所以然者。於本有即有大智大
T2213_.58.0039c15: 悲二徳。大智成覺是自證也。大悲
T2213_.58.0039c16: 出修物。是化他故。所言往昔超越三時
T2213_.58.0039c17: 之往昔也。而作是念者。指若我但住等一十
T2213_.58.0039c18: 八字也。若我者。毘盧遮那大我自稱ナリ。即法
T2213_.58.0039c19: 界遍滿大自在王也。如云我即avirah@u@mkha@m
T2213_.58.0039c20: 云云如是境界者。指上之自證三菩提無相法
T2213_.58.0039c21: 界之境界。即是本有胎藏之境。并本有金剛
T2213_.58.0039c22: 之界。故云境界。則諸有情者。指縁起迷妄之
T2213_.58.0039c23: 衆生。不能以是蒙益者。如是迷亂之衆生。離
T2213_.58.0039c24: 如來加持。不能蒙益故。如來住大悲利益
T2213_.58.0039c25: 門之時。普門法界一切衆生。一時
T2213_.58.0039c26: 密化用住本有曼荼之本位也。故云若
T2213_.58.0039c27: 我但住如是境界。則諸有情不能以是蒙益
T2213_.58.0039c28:
T2213_.58.0039c29: 妙印鈔卷第二
T2213_.58.0040a01:   御本云元徳二年
潤六月二日加點了
T2213_.58.0040a02: 建武四年丁丑二月三日
T2213_.58.0040a03:  金剛佛子明金 
T2213_.58.0040a04:
T2213_.58.0040a05:
T2213_.58.0040a06:
T2213_.58.0040a07: 妙印鈔卷第三
T2213_.58.0040a08:  沙門阿寂記 
T2213_.58.0040a09:   釋入眞言門住心品之餘經一
疏一
T2213_.58.0040a10: 三從是故下。約方便爲究竟明義。亦分爲
T2213_.58.0040a11: 四。初明指所住三昧。二明三密化用。三明
T2213_.58.0040a12: 譬説。四明合譬也
T2213_.58.0040a13: 初中。是故者指上之言也。住自在神力者。如
T2213_.58.0040a14: 來於法得最自在故。爲十方法界一切衆生。
T2213_.58.0040a15: 不動本地薄伽已體。現無量無邊神力應用。
T2213_.58.0040a16: 一時&T069222;一切衆生得無量益無有障難。
T2213_.58.0040a17: 故云自在也。神力如前。加持者。大旨如前釋。
T2213_.58.0040a18: 加者諸佛大悲之日光。持者行者信心之心
T2213_.58.0040a19: 水也。故敦造紙云。如來大悲衆生信心
T2213_.58.0040a20: 佛日之影現衆生心水曰加。行者心水能
T2213_.58.0040a21: 感佛日名持云云又祕記云。加者諸佛護念。
T2213_.58.0040a22: 持者我自行。又加持者。譬如以父精入母
T2213_.58.0040a23: 隱之時。母胎藏能受持生長種子。諸佛以
T2213_.58.0040a24: 悲願力放光加被。感應因縁之故衆生發心
T2213_.58.0040a25: 修行。是謂自行云云故知加者名諸佛之加
T2213_.58.0040a26: 被加護加力。持者名衆生之受持念持心
T2213_.58.0040a27: 。也
T2213_.58.0040a28: 二從普等下。明三密應化中。示種種諸趣所
T2213_.58.0040a29: 喜見身者。身密之應化也。所謂示現十界形
T2213_.58.0040b01: 状。令九界衆生悦樂也。説種種性欲所宜聞
T2213_.58.0040b02: 法者。口密之應用也。種種性慾者。九界性
T2213_.58.0040b03: 欲也。性欲者如下釋。所宜聞者。彼九界群
T2213_.58.0040b04: 類所樂聞ント法也。隨種種心行開觀照門者。
T2213_.58.0040b05: 意密之應用也。種種心行者。彼無量衆生
T2213_.58.0040b06: 心之所念心之所行ナルカ故云心行也。開觀照
T2213_.58.0040b07: 門者。彼彼各各所知見三摩地也。然此應
T2213_.58.0040b08: 化者。指此三密應化也。非從毘盧遮那佛身
T2213_.58.0040b09: 或語或意生者。如此聖衆是本來成就之佛
T2213_.58.0040b10: 蓮金三部聖衆故。今始メテ非從毘盧遮那身
T2213_.58.0040b11: 口意而生故云爾也。於一切時處者。指&MT06279;
T2213_.58.0040b12: 有縁起云一切也。時者超越三時之時也。
T2213_.58.0040b13: 處者指盡空法界之處。是離分限方所也。起
T2213_.58.0040b14: 滅邊際不可得者。如是三部聖衆之隱顯。即
T2213_.58.0040b15: 是六大法界從縁滅縁起&MT06279;&MT06279;
T2213_.58.0040b16: &T069222;。是三世常恒隱顯ナリ故離生滅去來之相。
T2213_.58.0040b17: 非言語心量所及。故云邊際倶不可得也
T2213_.58.0040b18: 三從譬如下。明譬説中。幻師以呪術力加持
T2213_.58.0040b19: 藥草等者。謂有呪術之人。以藥術之力故。
T2213_.58.0040b20: 變瓦礫草木化現象馬牛羊禽獸鳥類等。
T2213_.58.0040b21: 乃至船車室宅宮殿樓閣等。或幻化國王大
T2213_.58.0040b22: 臣婆羅門居士比丘比丘尼等。而ルヲ彼幻人等。
T2213_.58.0040b23: 或作歌詠舞妓令前人&MT06279;悦樂。或幻化無量
T2213_.58.0040b24: 五欲之境使人&MT06279;欣慕渇仰。或幻化種種無
T2213_.58.0040b25: 量可畏恐怖形状令人&MT06279;惶怖也。大師言。准
T2213_.58.0040b26: 犬高踏費龍遠飛。並是藥力所致。師術所爲
T2213_.58.0040b27: 云云如是幻化諸事都從來不可得。雖然現
T2213_.58.0040b28: 是可見聞之法也。大論第六云。諸法相雖空。
T2213_.58.0040b29: 亦有分別&T069222;可見不可見。譬如幻化象馬
T2213_.58.0040c01: 及種種諸物。雖知無實ナリト。然色可見聲可
T2213_.58.0040c02: 聞。與六情相對不相錯亂云云又云。譬
T2213_.58.0040c03: 如幻師作種種事。於汝意云何。是幻所作
T2213_.58.0040c04: 。答言不ナリ。外。答言不ナリ。内外
T2213_.58.0040c05: 。答言不ナリ。從先世至今世從今世
T2213_.58.0040c06: 後世。答言不ナリ。幻所作有生者滅者
T2213_.58.0040c07: 。答言不ナリ。實有一法是所作ナリヤ。答
T2213_.58.0040c08: 言不ナリ。佛言。頗クヤ幻所作妓樂。不。
T2213_.58.0040c09: 我亦聞亦見。佛問徳女幻空&MT06279;欺誑無
T2213_.58.0040c10: ナリ。云何從幻能作妓樂。徳女白佛言。世
T2213_.58.0040c11: 尊是幻相爾ナリ。雖無根本而可聞見。佛言。
T2213_.58.0040c12: 無明亦如是。雖不内有不外有不内外
T2213_.58.0040c13: 有。不先世ヨリ今世今世ヨリ至後世。亦無實
T2213_.58.0040c14: 性無有生者滅者。而無明因縁ヲモテ諸行生
T2213_.58.0040c15: 乃至衆苦集アリ。如幻息トキハ所作息。無明亦
T2213_.58.0040c16: ナリ。無明盡行亦盡。乃至衆苦集皆盡云云
T2213_.58.0040c17: 如是文與今文懸カニ。故引之爲證耳
T2213_.58.0040c18: 四從如下。明合譬中。如來金剛之幻亦復如
T2213_.58.0040c19: 是者。如來義如上釋。金剛者。三世常恒不
T2213_.58.0040c20: 壞不盡之幻故云金剛。亦能摧無明煩惱大
T2213_.58.0040c21: 智金剛之幻故云金剛。言ロハ如來隨衆生根
T2213_.58.0040c22: 性。或現慈悲之形。或現敬愛之形。或現降
T2213_.58.0040c23: 伏之形。如是以三密加持出現&T069222;三部聖衆
T2213_.58.0040c24: 種種無量奮迅示現。譬如幻師隨前人心
T2213_.58.0040c25: 作種種未曾有之幻事。故云亦復如是。縁謝
T2213_.58.0040c26: 即滅機興即生者。是則今宗之至要也。能能
T2213_.58.0040c27: 思之。言ロハ十界從本已來。本有常住離去來
T2213_.58.0040c28: 今。明朗無礙無有垢障。但從前縁有去
T2213_.58.0040c29: 來起滅之相。即如云三世常恒不壞化身利
T2213_.58.0041a01: 益有情無時暫息云云又大論第三十一云。
T2213_.58.0041a02: 所縁。縁滅則滅縁破スレハ則破。復次此
T2213_.58.0041a03: 四衆不定縁生故。譬如火所燒
T2213_.58.0041a04: 爲名。若離レハ燒處火不可得。因眼縁
T2213_.58.0041a05: 色生眼識。若離レハ所縁識不可得。餘識亦
T2213_.58.0041a06: 如是云云此文義妙符順セリ。言ロハ衆生之燒
T2213_.58.0041a07: 處故有如來三密之智火生&T069222;。是則機興即生
T2213_.58.0041a08: 也。依衆生燒處滅盡スルニ故。如來三密之智火
T2213_.58.0041a09: 隨亦滅盡。是則縁謝即滅也。故知
T2213_.58.0041a10: 衆生之機縁。如來常住不壞化身三世
T2213_.58.0041a11: 常住離タリ起滅。譬如月現沒有
T2213_.58.0041a12: 池水之動靜。雲上天月タリ隱沒之相。爰以
T2213_.58.0041a13: 法華疏記九云。諸佛實彼此。但機
T2213_.58.0041a14: 在無。無始法爾故云云又大論九十九云。若
T2213_.58.0041a15: 有衆生如實知。是不分別諸法若來
T2213_.58.0041a16: 若去若生若滅。則能知佛所説諸法實相
T2213_.58.0041a17: 是人行般若波羅蜜近阿耨菩提。名爲眞
T2213_.58.0041a18: 佛弟子。不虚妄食人信施。是人應受供養。
T2213_.58.0041a19: 爲世間福田。譬如大海水中諸寶。不從
T2213_.58.0041a20: 方來不從南方西方北方四維上下來。衆
T2213_.58.0041a21: 生善根因縁生此寶。此寶亦不無&MT06279;
T2213_.58.0041a22: 因縁而生スルニ。是寶皆是從因縁和合生。是
T2213_.58.0041a23: 寶若滅トモ又不去至十方。諸縁合。諸
T2213_.58.0041a24: 縁離スルカ。諸佛身亦如是。從本業因縁果
T2213_.58.0041a25: 報生。生トモ不從十方來。滅スル時亦不去
T2213_.58.0041a26: 十方。但諸縁合スル。諸縁離云云
T2213_.58.0041a27: 云縁謝即滅機興即生也 即事而眞者。是
T2213_.58.0041a28: 則今宗表徳實義也。非遮情淺略分。言有相
T2213_.58.0041a29: 生滅諸法體相。即是四重法界曼荼羅也。
T2213_.58.0041b01: 一一六大法界也。一一四曼也。一一
T2213_.58.0041b02: 三密也。故一塵處備六大四曼三密之體
T2213_.58.0041b03: 相用。而周遍法界。器世間既爾。有情世
T2213_.58.0041b04: 間智正覺世間亦如是。故經ニハ云心虚空菩
T2213_.58.0041b05: 提三種無二。如是三種世間性相各各
T2213_.58.0041b06: 法位。住&MT06279;法位而三世常恒也。故法華
T2213_.58.0041b07: 云是法住法位世間相常住。大品經云。不壞
T2213_.58.0041b08: 假名而説實相云云如是一一諸法色心各各
T2213_.58.0041b09: 遍滿法界。乃至芥子許リモ無有瑕隙。故大論
T2213_.58.0041b10: 第十五云。云何觀諸法得實相。答曰。觀知諸
T2213_.58.0041b11: 法無有瑕隙。不可破不可壞。是爲實相云云
T2213_.58.0041b12: 則今宗六大遍滿之義。并即事而眞之
T2213_.58.0041b13: 相叶ヘリ。故以爲例。祕經云即此身五佛。
T2213_.58.0041b14: 云。世人應供養&T069222;猶如敬制底。論
T2213_.58.0041b15: 父母所生身即證大覺位。又愛染王正
T2213_.58.0041b16: 事而眞之相更問無有終盡者。如此化道
T2213_.58.0041b17: 從縁三世不息。故yukisutra@m云。常於三世。
T2213_.58.0041b18: 不壞化身。利樂有情無時暫息云云
T2213_.58.0041b19: 三從故曰下。明結歸中。故曰者被上諸言
T2213_.58.0041b20: 故。神力者。且從舊譯耳。加持如上釋。經
T2213_.58.0041b21: 者。開題云。貫串不散之義。以語密爲經。以
T2213_.58.0041b22: 心密爲緯。織身業之絲爲海會之錦。錦文千
T2213_.58.0041b23: 殊同名爲錦。佛相萬差共得稱佛。經被雜色
T2213_.58.0041b24: 衣執金剛者即表此義。上從大日尊。下至六
T2213_.58.0041b25: 道衆生相。住各各威儀。顯種種色相。並是
T2213_.58.0041b26: 大日尊之差別智印也。非更他身。故經文
T2213_.58.0041b27: 云我即法界我即金剛身我即天龍八部等。
T2213_.58.0041b28: 如是法身互相渉入。猶如絹布絲縷竪横相
T2213_.58.0041b29: 結不散不亂。是則經之義也云云經義在斯
T2213_.58.0041c01: 文故。不可委悉釋之
T2213_.58.0041c02: 四從若據下明梵本廣多中又分爲二初明別
T2213_.58.0041c03: 標二明隨釋
T2213_.58.0041c04: 一明別標中。若據梵本應具題云者。言今略
T2213_.58.0041c05: ニハ唯云大毘盧遮那成佛神變加持經。然若
T2213_.58.0041c06: 據梵本具セハ者。應云mah@aviru
T2213_.58.0041c07: canabhisa@mbodhivikiri
T2213_.58.0041c08: nidhi@s@ti瑟他intra陀羅rajasutra@m
T2213_.58.0041c09: 多攬。若依漢語具題者。應云大除暗遍明成
T2213_.58.0041c10: 佛神變加持帝釋王經也。但此中帝釋者。梵
T2213_.58.0041c11: 漢二音難定判。所以然者。開題因陀羅者
T2213_.58.0041c12: 梵語也。翻云帝釋云云依此釋可漢語。演密
T2213_.58.0041c13: 云。梵語因陀羅。此云尊。帝釋者。帝之一字
T2213_.58.0041c14: 是因陀羅梵語訛也。正云印濕里。略云帝。
T2213_.58.0041c15: 釋者具足應云釋迦羅。主也。即三十三天
T2213_.58.0041c16: 之主也。今言帝釋。帝釋者應梵語也。帝釋
T2213_.58.0041c17: 梵語訛略也。具應云因陀羅釋迦羅。此ニハ
T2213_.58.0041c18: 云尊主也。但開題ニハ漢語トモ
T2213_.58.0041c19: 見歟。其故翻云帝釋。此最勝義無上義
T2213_.58.0041c20: 渉入義云云彼之尊與此之最勝無上。其義
T2213_.58.0041c21: 相亘。然彼此不相違歟
T2213_.58.0041c22: 問曰。疏具題云大廣博云云然者除大毘盧
T2213_.58.0041c23: 遮那成佛神變加持。應題大廣博歟。當大
T2213_.58.0041c24: 毘盧遮那成佛神變加持加大廣博歟。
T2213_.58.0041c25: 如何 答。於大盧遮那含多義。所謂除暗
T2213_.58.0041c26: 遍照義。光明遍照義。高顯廣博等義也。然
T2213_.58.0041c27: 廣博者摩訶毘盧遮那多義隨一也。若
T2213_.58.0041c28: 以此義漢語者。應云大廣博成佛神變
T2213_.58.0041c29: 加持帝釋王經也。故云若據梵乃至帝
T2213_.58.0042a01: 云云
T2213_.58.0042a02: 二從言此下。明隨釋中。此經者指今經也。一
T2213_.58.0042a03: 切如來者指五佛。此五佛攝盡刹塵海會諸
T2213_.58.0042a04: 佛。故理趣釋云。一切如來者。准瑜伽教中。
T2213_.58.0042a05: 五佛是也。其五佛者。即盡空遍法界無盡無
T2213_.58.0042a06: 餘佛成此五佛身也云云祕要之藏者。祕
T2213_.58.0042a07: 者祕密甚奧之義。要者肝要最詮之義。藏者
T2213_.58.0042a08: 含藏攝持之義也。復次祕者指本源。要者指
T2213_.58.0042a09: 縁起。藏者本有縁起平等攝持爲藏也。於
T2213_.58.0042a10: 大乘衆教者。遠指四家大乘。近指金剛頂經
T2213_.58.0042a11: 等也。教者。法華玄一云。教者聖人被下之
T2213_.58.0042a12: 云云如是等顯密諸大乘經中。今此經最尊
T2213_.58.0042a13: 最勝故。云威徳特尊也。猶如千目者。師傅
T2213_.58.0042a14: 云。是即權化之帝釋也。所以然者。阿修羅
T2213_.58.0042a15: 與諸天相戰時。觀自在菩薩爲降伏阿修羅
T2213_.58.0042a16: 鬪諍心。即現千手千眼之帝釋。一時以千目
T2213_.58.0042a17: 見之。以千手取之故。阿修羅衆不能更
T2213_.58.0042a18: 向。即懷恐怖自息鬪心云云最勝王經第七云。
T2213_.58.0042a19: 阿蘇羅等諸天衆咸共稱讃其功徳。乃至千
T2213_.58.0042a20: 眼帝釋主。以慇重心而觀察私云。是憍陳
T2213_.58.0042a21: 如婆羅門讃辨才天女文也云云爲釋天之主
T2213_.58.0042a22: 者。此千手千眼帝釋威徳特尊最上無比。故
T2213_.58.0042a23: 自餘實業所生之帝釋爲王主。故云爾也。
T2213_.58.0042a24: 演密云。言猶如千目者。謂天帝威徳光明類
T2213_.58.0042a25: 乎千日。如經云。帝釋所有光明猶如千日
T2213_.58.0042a26: 等。爲釋之主也云云此義違スル文上無下
T2213_.58.0042a27: 意據之義也云云
T2213_.58.0042a28: 問曰。彼得證據於經文。何云無意據耶
T2213_.58.0042a29: 答。不可尋餘處之證據。以疏文可爲正
T2213_.58.0042b01: 義也。所以然者。今此疏是十萬頌文義撰
T2213_.58.0042b02: シテ之爲二十卷故。專是十萬頌大日經也。
T2213_.58.0042b03: 故任セテ此疏文可專トス師承義也。彼義
T2213_.58.0042b04: 叶文理故不可用之云云今恐經題等者。言
T2213_.58.0042b05: 是廣博因陀羅王等之可題目廣
T2213_.58.0042b06: 多故。恐繁略之也云云
T2213_.58.0042b07: 問曰。題一部總稱也。若然者與正宗所説
T2213_.58.0042b08: 法。如何相應耶 答曰。一一可相應也。所謂
T2213_.58.0042b09: 三部三密。三句三大。三身四身。五智五大。本
T2213_.58.0042b10: 有修生等。衆多法門也
T2213_.58.0042b11: 問曰。若然者其一一配當如何 答。配當三
T2213_.58.0042b12: 部者。大毘盧遮那者蓮華部。成佛者金剛
T2213_.58.0042b13: 部。神變加持者佛部也。若開五部者。佛
T2213_.58.0042b14: 寶部。蓮華部羯磨部也。配當三
T2213_.58.0042b15: 密者。大毘盧遮那成佛者本有三密。神變加
T2213_.58.0042b16: 持者修生三密也。配當三句者。大毘盧遮那
T2213_.58.0042b17: 者菩提爲因句。成佛者大悲爲根句。神變加
T2213_.58.0042b18: 持者方便爲究竟句也。配當三大者。大毘盧
T2213_.58.0042b19: 遮那者體大。成佛者相大。神變加持者用大
T2213_.58.0042b20: 也。配當三身者。大毘盧遮那者法身。成佛
T2213_.58.0042b21: 者報身。神變加持者應身也。配當四身者。大
T2213_.58.0042b22: 毘盧遮那者自性身。成佛者自受用身。神變
T2213_.58.0042b23: 者變化身。加持者等流身也。配當セハ五智。大
T2213_.58.0042b24: 毘盧遮那者中臺法界體性智。成佛者東南。
T2213_.58.0042b25: 神變加持者西北也。配當五大者。大毘盧遮
T2213_.58.0042b26: 那者地大。西方水大。南方火大。東方風大。北
T2213_.58.0042b27: 方空大也。復次大毘盧遮那者五大。神變加
T2213_.58.0042b28: 持者五智也。配當本有修生者。大毘盧遮那
T2213_.58.0042b29: 者本有也。神變加持者修生也。如是一一
T2213_.58.0042c01: 配當不可勝計。略釋總題了
T2213_.58.0042c02: 二從入眞下。釋別題中。自分爲二。初明總
T2213_.58.0042c03: 標。二明隨釋。初總標。自可見
T2213_.58.0042c04: 二從梵本下。明隨釋中。又分爲四。初明判&T069222;
T2213_.58.0042c05: 入修勝劣。二明釋&T069222;眞言義。三明辨大意。
T2213_.58.0042c06: 四明三密要行
T2213_.58.0042c07: 初中亦分爲三。初總明有兩題。二從初云下
T2213_.58.0042c08: 明兩題前後。三明入兼修義。初二自可見
T2213_.58.0042c09: 云云
T2213_.58.0042c10: 三從竊謂下。明入兼修義中。竊者。與他不ルカ
T2213_.58.0042c11: 故云竊。是則疏家之發端之言也。謂
T2213_.58.0042c12: 猶以也。言思案スル兩題之兼單勝劣也。
T2213_.58.0042c13: 入住之義等者。所謂入眞言門住心品之題
T2213_.58.0042c14: 是兼タルカスルント眞言初心之住心
T2213_.58.0042c15: 眞言門テノ修證之住心故。存スレハ兼含之
T2213_.58.0042c16: 入住者。修眞言行之義。爰以存兼含
T2213_.58.0042c17: 入眞言門住心品之題。自顯唯單修眞言
T2213_.58.0042c18: 行品之題
T2213_.58.0042c19: 問曰。若爾如梵本兩題共ンニランヤ
T2213_.58.0042c20: 咎。例如菩提心品論置兩題。如何 答。雖
T2213_.58.0042c21: 無指セル咎。自本棄廣多就クハ要略今家
T2213_.58.0042c22: 法也。其意文明也。所謂離煩文但著其一云云
T2213_.58.0042c23: 故知棄廣取略也。但至菩提心論者。依所
T2213_.58.0042c24: 依本經故。具置二題也
T2213_.58.0042c25: 二從眞言下。明釋眞言名義中。又分爲四。
T2213_.58.0042c26: 初擧梵語。二明四種言音。三擧論祕號。四擧
T2213_.58.0042c27: 舊簡非
T2213_.58.0042c28: 初中。眞言梵曰漫荼攞者。問曰。曼怛攞者
T2213_.58.0042c29: ニハ云何翻耶 答曰。於曼怛攞含藏無量
T2213_.58.0043a01: 無邊義故。翻譯之家不一定也。故祕記
T2213_.58.0043a02: 云。以曼荼羅翻&T069222;漢語云何耶。曼荼羅
T2213_.58.0043a03: 含衆多義。依相當者翻譯家不翻耳
T2213_.58.0043a04: 云云故知曼荼羅者。具足無量義攝盡無邊
T2213_.58.0043a05: 徳。無義不盡。無法不含。故祕記云。曼荼羅。
T2213_.58.0043a06: 謂三密圓滿具足之義云云雖然強翻釋之
T2213_.58.0043a07: 。舊譯ニハ云壇。新譯ニハ云輪圓故。新舊合論&MT06279;
T2213_.58.0043a08: 云輪壇也。今家&MT06279;云眞言。皆是非全翻。
T2213_.58.0043a09: 上所言五翻之中隨一也。故字輪品疏云十四
T2213_.58.0043a10: 前言漫荼羅。今云輪。即是漫荼羅義云云
T2213_.58.0043a11: 問曰。眞言陀羅尼密語。各其勝劣傍
T2213_.58.0043a12: 正如何 答曰。各隨義名字雖異。法體是一
T2213_.58.0043a13: 也。爰以祕記云。諸經中説陀羅尼。或陀羅
T2213_.58.0043a14: 尼。或明。或呪。或密語。或眞言。如是五。其
T2213_.58.0043a15: 義如何。陀羅尼者。佛放光光中所説也。是
T2213_.58.0043a16: 故陀羅尼與明其義不異。呪者。佛法未來漢
T2213_.58.0043a17: 地前。有世間呪禁法。能發神驗除災患。今
T2213_.58.0043a18: 持此陀羅尼人。能發神通除災患。與呪禁法
T2213_.58.0043a19: 相似。是故曰呪。密語者。凡夫二乘不能知
T2213_.58.0043a20: 故曰密語。眞言者。如來眞實無虚妄故曰眞
T2213_.58.0043a21: 云云
T2213_.58.0043a22: 問曰。若爾者應云入陀羅尼門乃至密語門
T2213_.58.0043a23: 住心等。何故殊名入眞言門住心品耶 答
T2213_.58.0043a24: 曰。此難無窮也。假令雖題入陀羅尼門等
T2213_.58.0043a25: 又可有此疑難也。但以眞言爲&T069222;題非無深
T2213_.58.0043a26: 意。所以然者。餘四約功能得名。眞言是約
T2213_.58.0043a27: 當體得名故。不空三藏釋云。眞者眞如相
T2213_.58.0043a28: 應。言者言詮了義云云又今文眞語如語不妄
T2213_.58.0043a29: 不異云云祕記既云。眞言者如來眞實無虚妄
T2213_.58.0043b01: 故曰眞言云云故知眞言當體ナリ。餘四ハ眞言之
T2213_.58.0043b02: 功能也
T2213_.58.0043b03: 問曰。若爾者祕記何故釋陀羅尼等五
T2213_.58.0043b04: 。然皆是擧一邊所名也云云故知眞言猶
T2213_.58.0043b05: 是一邊所名也。何云名當體耶 答曰。言
T2213_.58.0043b06: 一邊所名者。是且相對梵語之多含時作是
T2213_.58.0043b07: 唱。雖然五之中ニハ以眞言爲正體也。是故祕
T2213_.58.0043b08: 記文釋&T069222;五義者。是爲顯眞言之徳。又爲
T2213_.58.0043b09: ンカ眞言之義也。以何得知。彼記初表章ニハ
T2213_.58.0043b10: 眞言義。至テハ結文云以曼荼羅爲眞言
T2213_.58.0043b11: 名耳故也。故知其中間所釋是眞言之
T2213_.58.0043b12: 功能也。加之遍歴見スルニ經論現文。皆悉名眞
T2213_.58.0043b13: 言。所謂金剛頂經文文皆云眞言。蘇悉地經
T2213_.58.0043b14: 句句悉名眞言。菩提心論云唯眞言法中即
T2213_.58.0043b15: 身成佛。今經品品或名入眞言門住心品。或
T2213_.58.0043b16: 名入漫荼羅具縁眞言品。或名普通眞言品。
T2213_.58.0043b17: 理趣經又説眞言。瑜祇亦爾也。此經論皆
T2213_.58.0043b18: 悉名眞言。驗知眞言名字當體最勝也
T2213_.58.0043b19: 問曰。若爾者。何故大日經者以五字眞言
T2213_.58.0043b20: 而爲宗源。然説此五字眞言云降伏四魔
T2213_.58.0043b21: 解脱六趣滿足一切智智金剛字句明曰云云
T2213_.58.0043b22: 又瑜祇經以序品而爲宗體。然彼經序品
T2213_.58.0043b23: 名明。所謂
T2213_.58.0043b24:     持明阿闍梨 思惟十六義
T2213_.58.0043b25:     誦一字心明 三十七圓滿
T2213_.58.0043b26:     常持此讃王 結大羯磨印
T2213_.58.0043b27:     以一字心明 三十七圓滿
T2213_.58.0043b28:     若作漫荼羅 及畫瑜伽像
T2213_.58.0043b29:     結率都婆印 誦明加四處云云
T2213_.58.0043c01: 此二經皆以宗體名明。故知五中明之名
T2213_.58.0043c02: 言勝ト云&T069222;。何故以眞言爲勝耶 答四經一論
T2213_.58.0043c03: 中。皆悉以眞言爲勝名。文理如先。但至降
T2213_.58.0043c04: 伏四魔等文者。雖爲宗勝。陀羅尼等五之
T2213_.58.0043c05: 名言相亘故。且不論勝劣。譯者隨言便翻
T2213_.58.0043c06: スル&T069222;習也。若辨勝劣之時五字明。亦可
T2213_.58.0043c07: 名眞言也。爰以祕記云。毘盧遮那經以五字
T2213_.58.0043c08: 眞言爲宗云云是即依勝義爲名。何足致疑。次
T2213_.58.0043c09: 至瑜祇經文者。爲調偈頌文句。是又隨言
T2213_.58.0043c10: 便翻譯。且置不論勝劣也。故疏十二云。然
T2213_.58.0043c11: 及眞言。義有差別。若心口出ルヲハ者名眞
T2213_.58.0043c12: 從一切身任運スルヲハ者名之爲明云云
T2213_.58.0043c13: 文眞言爲體用見タル者也云云
T2213_.58.0043c14: 問曰。猶以陀羅尼等五名言不可有勝劣歟。
T2213_.58.0043c15: 所以者何。祖師先徳強不判勝劣。經又互
T2213_.58.0043c16: 。所謂yukkisutra@m第二品説染愛王眞言
T2213_.58.0043c17: 曰。爾時世尊即説明曰乃至若持此眞言云云
T2213_.58.0043c18: 此文雖一眞言ナリト。初ニハ云明。終功能ニハ
T2213_.58.0043c19: 云眞言。又第三品説阿闍梨位眞言云。復
T2213_.58.0043c20: 説攝一切阿闍梨行位眞言曰乃至若眞言行
T2213_.58.0043c21: 者持此明云云此文初ニハ名眞言。後功能
T2213_.58.0043c22: ニハ云明。又第四品説發菩提心明云。即説
T2213_.58.0043c23: 金剛薩埵菩提心明曰乃至若有持此眞言者
T2213_.58.0043c24: 云云此文初標ニハ云明。後功能下ニハ云眞言。又如
T2213_.58.0043c25: 序品并第十一品。或名密言。或云明。或云眞
T2213_.58.0043c26: 言。是等經文全不見有リト勝劣。若有勝劣者。
T2213_.58.0043c27: 於一眞言。或云明。或云眞言耶。故知
T2213_.58.0043c28: 羅尼等五名言相通&MT06279;ト云&T069222;勝劣。依之不
T2213_.58.0043c29: 空三藏釋陀羅尼眞言密言明等四時。各具
T2213_.58.0044a01: 四義無勝劣。祕記又雖釋陀羅尼明呪密語
T2213_.58.0044a02: 眞言等五。更不判勝劣。有何等文義作
T2213_.58.0044a03: 如是言耶 答曰。文理大概如先先。凡夫
T2213_.58.0044a04: 名眞言宗。人云眞言行人。誠有所以耶。
T2213_.58.0044a05: 依之大師所所釋中。未云陀羅尼宗。明宗。
T2213_.58.0044a06: 呪宗。密語宗。金剛頂經大日經等中。未説
T2213_.58.0044a07: 陀羅尼行人。明行人。呪行人。密語行人。故
T2213_.58.0044a08: 自餘之名是眞言之上能也。眞言
T2213_.58.0044a09: 當體不改之得名也。但至瑜祇經文者。陀羅
T2213_.58.0044a10: 尼等名是眞言之上功能。故且不論勝劣。隨
T2213_.58.0044a11: 言便譯之。如先之答。例如キハ有數名。是
T2213_.58.0044a12: 則隨一徳一徳得其一名。雖然統總スルニ
T2213_.58.0044a13: 徳數名。是佛之言也。自餘皆依一徳故非全
T2213_.58.0044a14: 體。今眞言亦如是。眞言是漫荼羅具徳統
T2213_.58.0044a15: 漢名也。自餘皆以依功能得ルヲ名故非
T2213_.58.0044a16: 當體也。復次彼經一切説不二。所謂兩部
T2213_.58.0044a17: 不二。理智不二。色心不二。境智不二。邪正
T2213_.58.0044a18: 不二。淺深不二等也。故於一眞言。或云明。
T2213_.58.0044a19: 或名眞言者。是則爲欲令知一眞言中
T2213_.58.0044a20: 淺略深祕之義故爾也。所謂明者淺略之
T2213_.58.0044a21: 義。是金剛頂法門也。明必除暗已後明故。
T2213_.58.0044a22: 是則捨劣得勝之義也。眞言者深祕之義。是
T2213_.58.0044a23: 則大日經法門也。眞者眞如相應。言者言詮
T2213_.58.0044a24: 了義。是則表徳實義。故爲顯此義故。於一
T2213_.58.0044a25: 眞言用二名也。復次眞者本初不生a字。即
T2213_.58.0044a26: 本有常住之理。言者va@m字門。即本有常住之
T2213_.58.0044a27: 智也。如是理智不二曰眞言。爰以瑜祇
T2213_.58.0044a28: 經理趣經以眞言名心。此心者。是則非色心
T2213_.58.0044a29: 各別之心。即色心不二理智平等之一心也
T2213_.58.0044b01: 問曰。若爾者何故大師二教論中引聖位經
T2213_.58.0044b02: 云。陀羅尼宗者。一切如來祕奧之教。自覺
T2213_.58.0044b03: 聖智修證法門云云是豈宗非名ルニ陀羅尼
T2213_.58.0044b04: 耶。又瑜祇經中持明阿闍梨云云是亦人
T2213_.58.0044b05: 名持明者。然者如何 答。適雖有此説
T2213_.58.0044b06: 。譬如白人雖有黒點不名
T2213_.58.0044b07: 爲黒人云云
T2213_.58.0044b08: 問曰。若爾於眞言有何等義耶 答曰。具四
T2213_.58.0044b09: 義。如現文。且依不空三藏釋具四義。彼釋
T2213_.58.0044b10: 云。其眞言者亦有四義。眞者眞如相應。言
T2213_.58.0044b11: 者言詮了義。云何爲四。一者法眞言。清淨
T2213_.58.0044b12: 法界以爲眞言。二者義眞言。勝義相應一一
T2213_.58.0044b13: 字皆有實相義。故名義眞言。三者三摩地眞
T2213_.58.0044b14: 言。修瑜伽者所用眞言及一切眞言。於鏡智
T2213_.58.0044b15: 菩提淨月。右布列眞言文字專注觀
T2213_.58.0044b16: シテ不動搖。速疾證悟妙三摩地。故言三摩
T2213_.58.0044b17: 地眞言。四者文持眞言者。從唵字至娑嚩
T2213_.58.0044b18: 二合賀字。於其中間所有文字一一文字皆
T2213_.58.0044b19: 是眞言。故得名爲文持眞言也云云
T2213_.58.0044b20: 問曰。今此眞言以何爲體耶 答曰。祕記曰。
T2213_.58.0044b21: 眞言以何爲體。以念惠爲體云云謂諸佛護
T2213_.58.0044b22: 念。行者憶念也。惠謂諸佛祕密惠。行者如實
T2213_.58.0044b23: 惠也
T2213_.58.0044b24: 問曰。若爾。眞言者眞實無虚妄義。念惠
T2213_.58.0044b25: 情量分別之識&MT06279;。而有爲轉變之法也。何足
T2213_.58.0044b26: 爲眞言之體耶。依之涅槃經ニハ如來非常
T2213_.58.0044b27: 以有智故。常法無智猶如虚空。唯識論ニハ
T2213_.58.0044b28: 四智心品所依常故。非自性常從因生故云云
T2213_.58.0044c01: 天台釋ニハ智即有爲功徳滿云云今疏文ニハ云出
T2213_.58.0044c02: 過一切心地云云此等文理如何消釋耶 答
T2213_.58.0044c03: 曰。汝執常途顯教權門之意致此難。雖顯
T2213_.58.0044c04: ナリト法花涅槃等實大乘念惠常住。所謂
T2213_.58.0044c05: 涅槃經云智即常住。勝鬘經云如來色無盡
T2213_.58.0044c06: 智惠亦復然云云顯極猶然。何況眞言表徳之
T2213_.58.0044c07: 實談耶。夫常途淺略學者起心動念
T2213_.58.0044c08: 無念以究竟。誠是不知本有曼荼羅
T2213_.58.0044c09: 故也。然念有善念惡念。惠有正惠邪惠。惡
T2213_.58.0044c10: 念邪惠。一向可棄捨。善念正惠不可捨。所謂
T2213_.58.0044c11: 觀念諸佛三摩地故。還亦諸佛護念玉フ
T2213_.58.0044c12: 行者之時。以感應之因縁故成不思議之
T2213_.58.0044c13: 妙用。如實正慧明朗故。直住本有圓明之月
T2213_.58.0044c14: 也。故無畏三藏云。汝初學人多懼起心
T2213_.58.0044c15: 動念。罷息進求而專守無念。以爲究竟者
T2213_.58.0044c16: 即覓増長不可得也。夫念有二種。一者不
T2213_.58.0044c17: 善念。二者善念。不善妄念一向須除。善法
T2213_.58.0044c18: 正念不令復滅。眞正修行者先正念増
T2213_.58.0044c19: 至於究竟。如人學射。久習純熟&MT06279;
T2213_.58.0044c20: 更無心想。行住與定倶。不怕不畏。起心
T2213_.58.0044c21: スレハ虧於進學云云以此思彼。常途顯
T2213_.58.0044c22: 略之學人。多懼起心動念專守無念寂靜。
T2213_.58.0044c23: 罷息安住。雖然法界無盡期故念慮無息。
T2213_.58.0044c24: 散起。何時當得滅盡之期。如此念念
T2213_.58.0044c25: 是即我本來成就曼荼羅聖衆之心地ナリ。或時
T2213_.58.0044c26: 隨縁起。或時隨縁滅。三世常恒鎭起鎭滅無
T2213_.58.0044c27: 時暫息。汝不知此奧源故。強使ント念惠&MT06279;
T2213_.58.0044c28: 滅盡。是則令滅盡曼荼羅聖衆。豈無燒種
T2213_.58.0044c29: 之咎耶。故疏云。一切衆生色心實相。從本
T2213_.58.0045a01: 際以來常是毘盧遮那平等智身。非是得菩
T2213_.58.0045a02: 提時。強空諸法使成法界也云云但至涅槃經
T2213_.58.0045a03: 等文者。皆是顯教所説修因感果之智也。何
T2213_.58.0045a04: 以之難セン本有常住自性果徳之念惠耶。此
T2213_.58.0045a05: 念惠是曼茶羅具體也。故祕記云。問祕密藏
T2213_.58.0045a06: 以何爲體宗用。答以曼茶羅爲體。以三三昧
T2213_.58.0045a07: 爲宗。以方便爲用云云
T2213_.58.0045a08: 問曰。以何得知念惠是曼茶羅具體&T069222;。然者
T2213_.58.0045a09: 云何 答。今品所説所住宮殿師子座。并同
T2213_.58.0045a10: 聞衆十九執金剛四大菩薩。百六十心三劫
T2213_.58.0045a11: 六無畏等。一一皆悉莫ト云&T069222;有下品所説
T2213_.58.0045a12: 曼茶羅具體。是故云此品綩論經之大意所
T2213_.58.0045a13: 謂衆生自心品即是一切智智云云誠有所
T2213_.58.0045a14: 由。委悉不釋之更問
T2213_.58.0045a15: 二從眞語下。明四種言音中。眞語如語不妄
T2213_.58.0045a16: 不異之音者。是即如次阿閦寶生彌陀不空
T2213_.58.0045a17: 四佛音聲也。所以然者。阿閦此云不動。即
T2213_.58.0045a18: 是大圓鏡智自他三密周遍&MT06279;法界。三
T2213_.58.0045a19: 世常住不動不壞。故云不動。然此智
T2213_.58.0045a20: 諸法。性相眞實不虚故。從此智所出音聲
T2213_.58.0045a21: 名曰眞語也。故祕記曰。大圓鏡智者。謂自
T2213_.58.0045a22: 他三密無有邊際。名之大也。具足不缺曰圓。
T2213_.58.0045a23: 實智高懸萬像影現。鏡之喩也云云次寶生
T2213_.58.0045a24: 是即平等性智也。平等性智者。彼大圓鏡智
T2213_.58.0045a25: 自他諸法。一如平等如如同一也。所
T2213_.58.0045a26: 謂一體速疾力三昧是也。故從此智所出音
T2213_.58.0045a27: 名曰如語也。故祕記曰。平等性智者。性
T2213_.58.0045a28: 淨智水不簡情非情故。彼此同如故。常住不
T2213_.58.0045a29: 變故。名曰平等性智云云次阿彌陀者。此云
T2213_.58.0045b01: 無量壽。即是大日如來常恒三世之惠令
T2213_.58.0045b02: 曰阿彌陀。此佛イフ&T069222;妙觀察智者。上
T2213_.58.0045b03: 察無上菩提本源内證之境界。下觀知六道
T2213_.58.0045b04: 生死流轉苦海之衆生。妙不妄不
T2213_.58.0045b05: 謬故。從此所出音聲名曰不妄也。故祕記
T2213_.58.0045b06: 云。妙觀察智者。五眼高臨邪正不謬。因以
T2213_.58.0045b07: 爲名云云次不空成就者。自利利他之作業成
T2213_.58.0045b08: 就不空故。此智云成所作智。然&MT06279;此智所照
T2213_.58.0045b09: 皆悉畢竟空寂&MT06279;不生不滅之一法。更不見
T2213_.58.0045b10: 異法。故法華經云破有法王。或云終歸於
T2213_.58.0045b11: 空。故從此智所出音聲名曰不異。復次先
T2213_.58.0045b12: 佛後佛八相作佛度衆生之儀式。同一不異
T2213_.58.0045b13: 相。故云不異也。祕記云。成所作智者。二利
T2213_.58.0045b14: 應化故曰所作。妙業必遂成之稱也云云以是
T2213_.58.0045b15: 等義故。四佛音聲云眞語如語不妄不異之
T2213_.58.0045b16: 音也
T2213_.58.0045b17: 問曰。若然者何故不擧法界體性智之音耶
T2213_.58.0045b18:  答曰。眞言當體是法界體性智之音。復次
T2213_.58.0045b19: 四佛外無大日。大日外無四佛四佛。即大日。
T2213_.58.0045b20: 大日。即四佛。故擧四佛。別不擧大日也
T2213_.58.0045b21: 問曰。何故爾耶 答曰。束大日無量萬徳
T2213_.58.0045b22: 以爲四佛。束四佛以爲大日。是只開合不
T2213_.58.0045b23: 同耳
T2213_.58.0045b24: 問曰。有何誠證作是説耶 答誠證處處散
T2213_.58.0045b25: セリ也。所謂一切相應經云。金剛即寶光。蓮
T2213_.58.0045b26: 華即羯磨。如之同一體。即此身五佛云云
T2213_.58.0045b27: 云。法界體性中流出四佛云云依此文證作是
T2213_.58.0045b28: 説也
T2213_.58.0045b29: 三從龍樹下。明指論祕號中。龍樹釋論者。
T2213_.58.0045c01: 指智度論也。謂之祕號者。未撿得論之本
T2213_.58.0045c02: 文。但論第三十八云。佛法中有二諦。一者世
T2213_.58.0045c03: 諦。二者第一義諦。爲世諦故説有衆生。爲
T2213_.58.0045c04: 第一義諦故説衆生無所有。復有二種。有知
T2213_.58.0045c05: 名字相。有不知名字相。譬如軍立密號有知
T2213_.58.0045c06: 者有不知者云云大師二教論中亦引此文
T2213_.58.0045c07: 釋密號名字等也。但披論委檢之
T2213_.58.0045c08: 四從舊譯下擧舊簡非中。舊譯云呪者。問
T2213_.58.0045c09: 曰。所言呪者何等義耶 答曰。祕記曰。呪者
T2213_.58.0045c10: 佛法未來漢地前。有世間呪禁法。能發神驗
T2213_.58.0045c11: 除災患。今持此陀羅尼人。能發神通除災
T2213_.58.0045c12: 患。與呪禁法相似。是故曰呪云云又大論五
T2213_.58.0045c13: 十八云。大明呪者。諸外道聖人有種種呪
T2213_.58.0045c14: 術。利益民人。誦此呪故隨意所欲使諸鬼。諸
T2213_.58.0045c15: 仙人有是呪故大得名聲乃至諸呪術中般若
T2213_.58.0045c16: 彼羅蜜是大呪術乃至復次餘呪術能隨
T2213_.58.0045c17: 欲瞋恚。自在作惡。是般若波羅蜜能滅
T2213_.58.0045c18: 定佛道涅槃諸著。何況貪恚癡病。是故名
T2213_.58.0045c19: 爲大明呪無上呪無等等呪云云故知
T2213_.58.0045c20: &MT06279;諸外道仙人等呪術之法。内法亦名呪
T2213_.58.0045c21: 也。故云非正翻也云云
T2213_.58.0045c22: 三從此品下。明辨大意中。自分爲七。初總
T2213_.58.0045c23: 標大意。二明指衆生自心。三明一切智智。
T2213_.58.0045c24: 四明眞語爲門。五明五轉義。六明住心義。七
T2213_.58.0045c25: 明結歸
T2213_.58.0045c26: 初中。此品者。今指此住心品也。統論經之
T2213_.58.0045c27: 大意者。具縁品以下三十品大意皆此品中
T2213_.58.0045c28: 説之故云爾也
T2213_.58.0045c29: 問曰。何等法今經大意耶 答曰。三句三平
T2213_.58.0046a01: 等句。五智五大。四點成就等。即是今經大
T2213_.58.0046a02: 意也。所謂不改一切衆生色心。而説毘盧
T2213_.58.0046a03: 遮那如來三身果位ナリト。名爲三句法門。我等
T2213_.58.0046a04: 身口意業。大日如來身口意。無二無別&MT06279;
T2213_.58.0046a05: 自性果徳三部聖衆ナリト。名爲三平等句法
T2213_.58.0046a06: 門。一切衆生法然具足五智五大。是則説五
T2213_.58.0046a07: 智爲金剛界五佛。説五大爲胎藏界五
T2213_.58.0046a08: 佛故。一切衆生自本際以來成就兩部五智
T2213_.58.0046a09: 。示衆生當體即法性塔&MT06279;。而兩部曼荼
T2213_.58.0046a10: 此法性塔。能住所住一體平等無二無
T2213_.58.0046a11: ナリト。是爲五智五大圓滿具足義。一切
T2213_.58.0046a12: 衆生行住座臥威儀作業。即是欲觸愛慢三
T2213_.58.0046a13: 摩地。a@aa@ma@h四點之功徳也。此四點即
T2213_.58.0046a14: 是四佛本來自證三摩地也。故大日如來
T2213_.58.0046a15: &MT06279;欲觸愛慢三摩地振舞a@aa@ma@h四點
T2213_.58.0046a16: 一切衆生&MT06279;欲觸愛慢三摩地振舞a
T2213_.58.0046a17: @aa@ma@h四點故。我等行住坐臥威儀作業。
T2213_.58.0046a18: 皆悉説佛行佛所作ナリト。是名爲四點成就
T2213_.58.0046a19: 也。如是等法門皆於今品中表之也
T2213_.58.0046a20: 問曰。若然者經如何説耶 答。經云。菩提
T2213_.58.0046a21: 心爲因。大悲爲根。方便爲究竟已上表
三句也
云何
T2213_.58.0046a22: 菩提。謂如實知自心以下説
三句法
越三時如來之
T2213_.58.0046a23: 日加持故。身語意平等句法門已上表
三平等
毘盧
T2213_.58.0046a24: 遮那如來加持故。奮迅示現身無盡莊嚴藏
T2213_.58.0046a25: 已下説
三平等
世尊譬如虚空界離一切分別無無分
T2213_.58.0046a26: 別。如是一切智智離一切分別。無分別無無
T2213_.58.0046a27: 分別乃至世尊喩如水界一切衆生依之歡樂。
T2213_.58.0046a28: 如是一切智智爲諸天世人利益云云已上表讃
如來五字
T2213_.58.0046a29: 門功
徳也
又疏云。自心發菩提等者。以梵經意説
T2213_.58.0046b01: 四點功徳也。如是等經文。是説三句三平
T2213_.58.0046b02: 等六大法界四點成就
T2213_.58.0046b03: 問曰。以何得知以如是等法門爲ト云&T069222;今經
T2213_.58.0046b04: 之大意云何 答。疏云。略明三句大宗竟。即
T2213_.58.0046b05: 統論一部始終云云故知三句法門是一經之
T2213_.58.0046b06: 大意也。復疎釋三平等法門云。則此經之大
T2213_.58.0046b07: 意也云云明知是亦今經大意也。復疎家釋
T2213_.58.0046b08: 金剛手讃嘆文云。金剛手説此五喩。即是
T2213_.58.0046b09: 發起下文五字義也云云下文者。指悉地出現
T2213_.58.0046b10: 品。五字者。彼品所説五字眞言也更問然大師
T2213_.58.0046b11: &MT06279;。毘盧遮那經以五字眞言爲宗云云
T2213_.58.0046b12: 是亦今經大意也。説四點功徳如上。至
T2213_.58.0046b13: 下品祕密曼荼羅品説之。又至五問答結
T2213_.58.0046b14: 此義。故知一經只説四點功徳也。爰以
T2213_.58.0046b15: 開題云。曼荼性佛圓圓之又圓。大我眞言本
T2213_.58.0046b16: 有之又本。風水之龍不得動其波瀾。業轉之
T2213_.58.0046b17: 霧不能蔽其赫日。恒沙眷屬鎭住自心之宮。
T2213_.58.0046b18: 無盡莊嚴優遊本初之殿。然非輪王之性金
T2213_.58.0046b19: 剛之種。誰能見三密之曼荼。聞四印之神祕。
T2213_.58.0046b20: 所謂大毘盧遮那成佛神變加持經者。是則
T2213_.58.0046b21: 諸佛之大祕。衆生之極妙。報應諸佛祕而不
T2213_.58.0046b22: 談。變化如去默而不答。補處大士不識其一
T2213_.58.0046b23: 人。飮光薩埵不聞彼逗留。至如法界宮中祕
T2213_.58.0046b24: 主扣寂之日。自在殿内密王開庫之朝。發心
T2213_.58.0046b25: 殿而示珍財。除重關以受自樂。三等之理彼
T2213_.58.0046b26: 此無異。五智之覺人我同得。不起于座金
T2213_.58.0046b27: 剛即是我心。不經三劫法身即是我身。三
T2213_.58.0046b28: 部諸尊宛然而具。三妄衆障忽爾不現。無量
T2213_.58.0046b29: 福智不求自備。無遍通力不營本得。跛驢不
T2213_.58.0046c01: 得此滅沒之迹。疲車誰能角神通之行。經
T2213_.58.0046c02: 之大意。教之大綱。蓋如此乎云云已上總
T2213_.58.0046c03: 標大意了
T2213_.58.0046c04: 二從所下。明指衆生自心中。衆生等者。言
T2213_.58.0046c05: 今品是直説一切衆生本來成就自然自證之
T2213_.58.0046c06: 體。故云衆生自心也。然十界衆生。品品次
T2213_.58.0046c07: 位不亂。故云品也
T2213_.58.0046c08: 三從即是下。明一切智智中。即是一切等
T2213_.58.0046c09: 者。言是即直指一切衆生色心云一切智
T2213_.58.0046c10: 智也。梵云薩婆若。此云一切智。所謂以一
T2213_.58.0046c11: 體速疾力三昧之智惠。一念識知
T2213_.58.0046c12: 遍法界三種世間一切諸法。故云一切智。
T2213_.58.0046c13: 然云&T069222;智智者。知本有一切諸法。知縁起
T2213_.58.0046c14: 一切萬法。故云一切智智也。若眞言行者
T2213_.58.0046c15: 此一切智智。設雖修無量之萬行。皆悉
T2213_.58.0046c16: 墮在シテ九種之空城。不能入祕密之寶宮
T2213_.58.0046c17: 也。如大般若三百二十三云。佛言。舍利子。
T2213_.58.0046c18: 若諸菩薩遠離一切智智心。修空無相無願
T2213_.58.0046c19: 解脱門。是諸菩薩不攝受般若波羅蜜。無方
T2213_.58.0046c20: 便善巧力故。便證實際。取聲聞果或獨覺
T2213_.58.0046c21: 菩提。若諸菩薩不離一切智智心。修空無相
T2213_.58.0046c22: 無願解脱門。是諸菩薩攝受般若波羅蜜多。
T2213_.58.0046c23: 有方便善巧力故。能入菩薩正性離生位。得
T2213_.58.0046c24: 阿耨多羅三藐三菩提。舍利子。譬如有鳥。其
T2213_.58.0046c25: 身長大。百踰繕那。或復二百。乃至五百踰
T2213_.58.0046c26: 繕那量。而無有翅。是鳥。從於三十三天投
T2213_.58.0046c27: 身。而下趣贍部洲。於其中道。便作是念。我欲
T2213_.58.0046c28: 還上三十三天。舍利子。於汝意云何。是鳥
T2213_.58.0046c29: 能還三十三天不。舍利子言。不也世尊。是
T2213_.58.0047a01: 鳥至此贍部湖時。其身決定有損有惱。或
T2213_.58.0047a02: 致命終。或近死苦。何以故。世尊是鳥身大。從
T2213_.58.0047a03: 遠而墮。無有翅故。佛言。舍利子。如是如是。
T2213_.58.0047a04: 如汝所説。舍利子。有諸菩薩亦復如是。雖
T2213_.58.0047a05: 經殑伽沙數大劫。勤修布施淨戒精進靜慮。
T2213_.58.0047a06: 亦修空無相無願解脱門。作廣大事。發廣
T2213_.58.0047a07: 大心。欲證無量無所攝受微妙無上正等菩
T2213_.58.0047a08: 提。而無般若波羅蜜多。遠離方便善巧力
T2213_.58.0047a09: 故。便墮聲聞或獨覺地。何以故。舍利子。是
T2213_.58.0047a10: 諸菩薩遠離一切智智心。雖經多劫。勤修布
T2213_.58.0047a11: 施淨戒安忍精進靜慮。亦修空無相無願解
T2213_.58.0047a12: 脱門。而無般若波羅蜜多。亦無方便善巧力
T2213_.58.0047a13: 故。遂墮聲聞或獨覺地云云故知若離一切
T2213_.58.0047a14: 智智。終無成一大事因縁也。所謂一切智
T2213_.58.0047a15: 智者。悲智平等利他利生スル三世常
T2213_.58.0047a16: 悲智。名爲一切智。所以然者。雖知本
T2213_.58.0047a17: 有平等。而不捨縁起差別。雖知縁起差
T2213_.58.0047a18: 別。而不離本有平等。故縁起即本有。本有
T2213_.58.0047a19: 即縁起&MT06279;。而無二無別也。知本有故
T2213_.58.0047a20: 自證三菩提。知ルカ縁起故大悲方便
T2213_.58.0047a21: 爰以理趣經云。菩薩勝惠 乃至盡トモ
T2213_.58.0047a22: 死 恒&MT06279;衆生利而不趣涅槃云云 如
T2213_.58.0047a23: 實了知名爲一切智者。是則次第轉釋也。如
T2213_.58.0047a24: 實者。諸法眞實體者是六大法界也。然
T2213_.58.0047a25: 六大法界實知六大法界故。云如實了知
T2213_.58.0047a26: 也。所謂本有縁起三種世間一切諸法。皆
T2213_.58.0047a27: 悉知六大法界ナリト。乃至微塵許リモ誤。名
T2213_.58.0047a28: 爲一切智者也。故大論第十一云。問曰。云
T2213_.58.0047a29: 何名一切種。云何名一切法。答曰。智惠門
T2213_.58.0047b01: 名爲種。有人以一切惠門觀。有人以二三
T2213_.58.0047b02: 十百千萬乃至恒河沙等阿僧祇智惠門觀
T2213_.58.0047b03: 諸法。今以一切智惠門入一切種觀一切
T2213_.58.0047b04: 法。名一切智云云若如是知ルヲ名一切智人。
T2213_.58.0047b05: 若如是不ルヲハ知不爲一切智者也。故大論五
T2213_.58.0047b06: 十七云。不以是身名爲佛。得一切種智故
T2213_.58.0047b07: 名爲佛云云
T2213_.58.0047b08: 問智總有幾數耶 答如顯教者。立三智四
T2213_.58.0047b09: 智十一智攝無量智。今宗立五智攝盡無量
T2213_.58.0047b10: 無邊智也 問曰。何等名三智耶 答。三智
T2213_.58.0047b11: 者。一者一切智。二者道種智。三者一切種
T2213_.58.0047b12: 智也 問曰。若然者。今此三智者。何等人
T2213_.58.0047b13: 所得智耶 答曰。一切智聲聞縁覺智也。道
T2213_.58.0047b14: 種智菩薩智也。一切種智唯佛與佛智也。故
T2213_.58.0047b15: 大論三十五云。薩婆若惠聲聞辟支佛事。道
T2213_.58.0047b16: 種惠是菩薩事。一切種智是諸佛事云云
T2213_.58.0047b17: 問曰。四智者如何 答曰。五智中除法界體
T2213_.58.0047b18: 性智。自餘四智是也 問曰。若然者何等人
T2213_.58.0047b19: 所得智耶 答曰。唯佛獨得四智。非二乘菩
T2213_.58.0047b20: 薩所得也
T2213_.58.0047b21: 問曰。十一智者其名相如何 答曰。大論二
T2213_.58.0047b22: 十三云。法智。比智。他心智。世智。苦智。集
T2213_.58.0047b23: 智。滅智。道智。盡智。無生智。如寶智云云
T2213_.58.0047b24: 問曰。若然者此十一智。是何等人所得智耶
T2213_.58.0047b25:  答曰同論云。十智阿羅漢辟支佛菩薩共
T2213_.58.0047b26: 有。如實智唯獨佛有云云又云。十種智所不
T2213_.58.0047b27: 能知。以如實智故能知云云是等皆悉顯教所
T2213_.58.0047b28: 説智也
T2213_.58.0047b29: 問曰。今宗所立五智者。其名相如何 答
T2213_.58.0047c01: 曰。一法界體性智。二大圓鏡智。三平等性
T2213_.58.0047c02: 智。四妙觀察智。五成所作智也。其一一義
T2213_.58.0047c03: 如上引祕記配釋。如是五智。是統毘盧遮
T2213_.58.0047c04: 那如來無邊萬徳以爲法界體性智。此法界
T2213_.58.0047c05: 體性智之四徳分爲四智。此四智亦具四智。
T2213_.58.0047c06: 乃至無量無邊而成塵數曼荼海會聖衆。故
T2213_.58.0047c07: 云各具五智無際智。又云理理無邊智智無
T2213_.58.0047c08: 數也
T2213_.58.0047c09: 四從是下。明眞語爲門中。是故者抑上之言
T2213_.58.0047c10: 也。此教者指眞言密教。諸菩薩者指祕密最
T2213_.58.0047c11: 上之人。眞語爲門者。總指三密教也。言自
T2213_.58.0047c12: 他法界三密眞實&MT06279;而離虚妄故云眞。以此
T2213_.58.0047c13: 三密之知見。語一切衆生故云語。一切
T2213_.58.0047c14: 衆生依此三密教通入三部之寶宮故云
T2213_.58.0047c15: 門也
T2213_.58.0047c16: 問曰。上眞語。與今眞語。爲同爲異耶 答
T2213_.58.0047c17: 同一也。所以然者。彼大圓鏡智自他
T2213_.58.0047c18: 三密今爲門。能通入三密之本際故也
T2213_.58.0047c19: 問眞語爲門云云然者爲當體即門ナリトヤ。爲當
T2213_.58.0047c20: 所入能入之門ナリトヤ如何 答曰。當體
T2213_.58.0047c21: 即門也。門之外不論寶所也
T2213_.58.0047c22: 問曰門以能通爲義。然者爲所入能入
T2213_.58.0047c23: 之門。何故云當體即門耶。依之記信論之有
T2213_.58.0047c24: 法能起摩訶衍依根之文龍猛釋論云。有法
T2213_.58.0047c25: 者十六種能入門法。能起信根者門法作業
T2213_.58.0047c26: 之相。摩訶衍者十六所入法。并不二大乘體
T2213_.58.0047c27: 云云又慈行釋摩訶衍分齊云。又門法各
T2213_.58.0047c28: 十異名アリ。唯法第八摩訶衍。門無
T2213_.58.0047c29: 名。如云八者名摩訶衍義云云又云。此論前
T2213_.58.0048a01: 後。門法對辨。並無一字明文顯説。能入之
T2213_.58.0048a02: 門名摩訶衍云云此等本末文能入所入大
T2213_.58.0048a03: 。然今此論是居セル顯密之兩際至極大乘
T2213_.58.0048a04: 也。何設假説之問答耶。明知今眞語爲門
T2213_.58.0048a05: 者。是則爲所入之能通ナリト云&T069222;也。然者云
T2213_.58.0048a06: 何 答曰。令宗且有二意。所謂遮性表徳
T2213_.58.0048a07: 也。遮情門之日。雖能入所入各別。表徳實
T2213_.58.0048a08: 能入之外無所入。所入之外無能入。離
T2213_.58.0048a09: 方便無實體。離實體無方便。故釋ニハ
T2213_.58.0048a10: 約諸法令識其心。又云即以平等身口意祕
T2213_.58.0048a11: 密加持爲所入門。謂以身平等之密印。語平
T2213_.58.0048a12: 等之眞言。心平等之妙觀。爲方便故。遂見加
T2213_.58.0048a13: 持受用身。如是加持受用身。即是毘盧遮
T2213_.58.0048a14: 那遍一切身。遍一切身者即是行者平等智
T2213_.58.0048a15: 身。是故住此乘者。以不行而行。以不到而
T2213_.58.0048a16: 到。名爲平等句。一切衆生皆入其中。而實無
T2213_.58.0048a17: 能入者。無所入處。故名平等ト云云今此文意
T2213_.58.0048a18: 以三平等而爲門。還入三平等之處故。能
T2213_.58.0048a19: 入所入無二無別也。又大論第二十八云。問
T2213_.58.0048a20: 曰。是三昧即是三昧門不。答曰。三昧即是三
T2213_.58.0048a21: 昧門。問曰。若爾者。何以不但説三昧。而復説
T2213_.58.0048a22: 三昧門。答曰。佛諸三昧無量無數。如虚空無
T2213_.58.0048a23: 邊。菩薩云何盡得。菩薩聞是心則退沒。以
T2213_.58.0048a24: 是故佛説三昧門。入トキ一門中。攝無量三
T2213_.58.0048a25: 。如牽ケハ一角衣皆得云云此等文
T2213_.58.0048a26: 。皆悉説門即實相方便即實體ナリト也。但
T2213_.58.0048a27: 至釋論等文者。彼以教門施設故。以
T2213_.58.0048a28: 十七所入之法名大乘前後兩重八法并
不二摩訶衍也
以十
T2213_.58.0048a29: 六能入之門不名大乘前後兩重
八門是也
是則教門之
T2213_.58.0048b01: 施設也。若據實義者。三十三種門法並是大
T2213_.58.0048b02: 乘也。所以然者。能入之門眞如也。所入之
T2213_.58.0048b03: 法眞如也。故能入所入共莫非眞如不變之
T2213_.58.0048b04: 體。故龍論云。所謂以眞如體而爲其門所趣
T2213_.58.0048b05: 入故名爲體云云既言以眞如體而爲其門
T2213_.58.0048b06: 眞如體豈非當體耶。又云。如是能所十六
T2213_.58.0048b07: 法相。遍滿遍滿平等平等。一味一相。皆
T2213_.58.0048b08: 無差別云云此等文意論實義時者。全
T2213_.58.0048b09: 不可有能所門法之分別也。今亦如此。遮
T2213_.58.0048b10: 情門之時爲誘引中下機雖論能入所
T2213_.58.0048b11: 入。表徳實談ニハ能所一體平等法界也。所謂
T2213_.58.0048b12: 六大一實也。豈門外論寶所耶。若方便之
T2213_.58.0048b13: 論實義者。表徳之實相有何軌摸耶。
T2213_.58.0048b14: 故眞語爲門者。是則正指三密奧源六大一
T2213_.58.0048b15: 實即爲門也耳
T2213_.58.0048b16: 五從自心下。明五點義中。自心發菩提者。第
T2213_.58.0048b17: a是則中方本有淨菩提心也。依
是心故發菩提心。故曰因也
即心具萬行
T2213_.58.0048b18: 者第二@a是則東方。依本有無作六大法界淨菩提
心勢力故。發歸命敬禮之心精進修
T2213_.58.0048b19: 行。故曰行也。亦是因也。
所謂爲南方之因
見心正等覺故第三a@m
T2213_.58.0048b20: 是則南方。依本有發菩提心發歸命
之心修行故。證萬徳圓滿之果也
證心大涅槃
T2213_.58.0048b21: 者第四a@h是則西方。依發心修行成菩
提故入不生不滅涅槃也
發起心方
T2213_.58.0048b22: 便者大悲
嚴淨心佛國者大智
AM+uH是則北方具足方便
究竟圓滿之位也
T2213_.58.0048b23: 以上中因次第。依祕藏記是從果向因之
T2213_.58.0048b24: 義也。所以然者。從中臺出四葉故。以無
T2213_.58.0048b25: a字爲胎藏界大日種子。即此意也。若
T2213_.58.0048b26: 以東方爲發菩提心者。以無點a字爲東
T2213_.58.0048b27: 方。以第五衆點具足AM+uH字爲中臺。三十流
T2213_.58.0048b28: 曼荼羅皆以如是圖畫。是從因向果之
T2213_.58.0048c01: 意也。然如是四點是皆本有淨菩提心之上
T2213_.58.0048c02: 本有四徳也。所謂字輪品疏云。如
T2213_.58.0048c03: 菩提心。若傍角加畫。即是行也。此是菩
T2213_.58.0048c04: 提心并行也。若上加點者。即是菩提心并
T2213_.58.0048c05: 大空ナリ。離一切相成菩提也。若阿字
T2213_.58.0048c06: 二點。即是菩提心。并除一切障涅槃也
T2213_.58.0048c07: 四字皆悉云即是菩提心。是則字體a
T2213_.58.0048c08: 也。所謂本有理智一如六大法界也。此六
T2213_.58.0048c09: 大法界之淨菩提心經於四處裝束スル因行
T2213_.58.0048c10: 證入也。故知今復如是。自心者本有淨
T2213_.58.0048c11: 菩提心無點阿字也。發菩提者本有淨菩
T2213_.58.0048c12: 提心之上本有無作發心也。第二句即心
T2213_.58.0048c13: 者是又本有淨菩提心無點阿字也。具萬行
T2213_.58.0048c14: 者本有淨菩提心之上本有無作之萬行也
T2213_.58.0048c15: 傍角點
是也
第三句見心正等覺者。心之一字
T2213_.58.0048c16: 本有淨菩提心無點阿字也。見正等覺之
T2213_.58.0048c17: 四言本有淨菩提心之上本有無作正覺也
T2213_.58.0048c18: 上空點
是也
第四句證心大涅槃者。心之一字者本
T2213_.58.0048c19: 有淨菩提心無點阿字也。證大涅槃之四言
T2213_.58.0048c20: 本有淨菩提心之上本有無作之大涅槃也
T2213_.58.0048c21: 傍二點
是也
第五句發起心方便者。心之一字是本
T2213_.58.0048c22: 有淨菩提心也。發起方便之四言本有淨菩
T2213_.58.0048c23: 提心無作ノ大悲也。第六句嚴淨心佛國
T2213_.58.0048c24: 者。心之一字者本有淨菩提心也。嚴淨心佛
T2213_.58.0048c25: 國之四言本有淨菩提心之上本有無作大
T2213_.58.0048c26: 智也。此兩句合シテ第五衆點具足也。
T2213_.58.0048c27: 上來六句皆心者本有六大法界之三世
T2213_.58.0048c28: 常恒任運無作威儀作業也。爰以悉地出現
T2213_.58.0048c29: 品中説二明。所謂五字明四字眞言也。是
T2213_.58.0049a01: 則五字明者。今所言心之一字ナリ。即本有六
T2213_.58.0049a02: 大法界也更問四字眞言者。彼六大法界任運
T2213_.58.0049a03: 無作威儀作業因行證入是也。是則六大法
T2213_.58.0049a04: 界之三世常恒任運無作振舞名發心名
T2213_.58.0049a05: 修行名成正覺名證涅槃也。故知六大法
T2213_.58.0049a06: 界本有常恒也。所振舞四點亦本有常恒也。
T2213_.58.0049a07: 如是六大法界之四點振舞從縁而顯。起滅
T2213_.58.0049a08: 邊際不可得也。抑所言六大法界者唯是直
T2213_.58.0049a09: 一切衆生色心實相也。上從大日遍照下
T2213_.58.0049a10: マテ阿鼻苦生平等具足&MT06279;無有差別。是名
T2213_.58.0049a11: 爲一體速疾力三昧。所言四點功徳者。更
T2213_.58.0049a12: 別物唯是一切衆生行住坐臥威儀作業
T2213_.58.0049a13: 吐氣發言屆申支節是也。上從毘盧遮那如
T2213_.58.0049a14: 來。下至銅柱鐵床群類。誰人何不行四
T2213_.58.0049a15: 點之功徳。不住欲觸愛慢之三摩地。然則
T2213_.58.0049a16: 諸佛與異生同等振舞四點功徳。平等
T2213_.58.0049a17: 欲觸愛慢。故知一切衆生自本以來三世常
T2213_.58.0049a18: &MT06279;佛行佛所作。振舞因行證入之四
T2213_.58.0049a19: 。衆生不&MT06279;覺知之妄起自他彼此之分
T2213_.58.0049a20: 別。成就種種不實業。流轉五道六道。諸佛
T2213_.58.0049a21: 如實覺知之。入三平等句之奧源住三世
T2213_.58.0049a22: 常恒之法樂。迷與悟。苦與樂。唯有
T2213_.58.0049a23: 不知。如來之舊迅設教之元意專此。學
T2213_.58.0049a24: 者能能思察之而已
T2213_.58.0049a25: 六從從因下。明住心義中。從因至果者指次
T2213_.58.0049a26: 上五點之義也。皆者指行證入也。以無所
T2213_.58.0049a27: 住者。本有淨菩提心字體是也。而住者指
T2213_.58.0049a28: 四點之能住也。其心者本有淨菩提心己體
T2213_.58.0049a29: 即成所住也
T2213_.58.0049b01: 問曰。今所言住心者。其能住所住之樣如何
T2213_.58.0049b02:  答。且有二義。一云。住者心數之諸尊
T2213_.58.0049b03: 能住之人也。心者心王之己體。是所住之地
T2213_.58.0049b04: 也。言三劫六無畏十住心等心數諸法安住
T2213_.58.0049b05: 心王阿字大地也。是以入祕密曼荼羅位品
T2213_.58.0049b06: 意。心王之大壇地心數諸尊安住スル。此
T2213_.58.0049b07: 意也。一云。心者能住也。住者所住也。言
T2213_.58.0049b08: 數諸尊之身中心王大日尊住在スルカ故也。以
T2213_.58.0049b09: 上兩義何雖有其謂。以初義爲師傳。是
T2213_.58.0049b10: 則相應於曼荼羅故也
T2213_.58.0049b11: 七從故下。明結歸中。故者指上之言也。入
T2213_.58.0049b12: 眞言門住心者。若存梵語。應云praviz@ama@m
T2213_.58.0049b13: taradavalini@s@tacita。鉢羅二合尾捨ヲハ言入。
T2213_.58.0049b14: 曼荼羅ヲハ言眞言。娜嚩二合ヲハ言門。底瑟吒ヲハ
T2213_.58.0049b15: 言住。悉他ヲハ言心也。其一一字義不遑具述。
T2213_.58.0049b16: 品者顯品類衆多也
T2213_.58.0049b17: 妙印鈔卷第三
T2213_.58.0049b18:   御本云元徳二年
潤六月三日加點了
T2213_.58.0049b19:  沙門阿寂六十一 
T2213_.58.0049b20:
T2213_.58.0049b21:
T2213_.58.0049b22:
T2213_.58.0049b23:
T2213_.58.0049b24: 妙印鈔卷第四
T2213_.58.0049b25:  沙門阿寂記 
T2213_.58.0049b26:   釋入眞言門住心品第一之餘經一
疏一
T2213_.58.0049b27: 四從入眞下。明三密要行中。自四。一總明
T2213_.58.0049b28: 標三密。二明列三密名。三正明三密加持。四
T2213_.58.0049b29: 明引經論證
T2213_.58.0049c01: 初中。略有三事者。夫眞言行者修行之方軌
T2213_.58.0049c02: 無量無邊不可勝計。雖然今略擧三密。無量
T2213_.58.0049c03: 方軌皆攝盡。故云略有三事也
T2213_.58.0049c04: 二從一者下。明列三密名中。一者身密門
T2213_.58.0049c05: 者。理智和合之體名爲身。是則可見有對之
T2213_.58.0049c06: 法也。復次眞言行者瑜伽中所住密印
T2213_.58.0049c07: 爲身密也。密者如下釋。門者如次上釋。二
T2213_.58.0049c08: 者語密者。是則聲經七處有言語。是則可
T2213_.58.0049c09: 聞無對之法也。三者心密門者集起名曰心
T2213_.58.0049c10: 也。是事下當廣説等者。是則指具縁品以下
T2213_.58.0049c11: 等諸品也。所謂如密印品等説身密。如普
T2213_.58.0049c12: 通品等説口密。如祕密曼荼羅品等之説意
T2213_.58.0049c13: ナリ學者臨文悉可識知耳
T2213_.58.0049c14: 三從行下。正明三密加持中。以此三方便者。
T2213_.58.0049c15: 指三密要行也。謂身密印契。口密眞言。心
T2213_.58.0049c16: 觀念是也。依如此三密平等之加持故。轉
T2213_.58.0049c17: 無始生死三業之罪障。速疾得見自身本有
T2213_.58.0049c18: 三部之聖衆。故云以此三方便自淨三業。是
T2213_.58.0049c19: 則行者加持也。亦名自身加持也。即以如來
T2213_.58.0049c20: 等者。依行者自淨三業之泥濁故。如來三
T2213_.58.0049c21: 天月浮於行者心水。故如來三密遍
T2213_.58.0049c22: 法界無所不至故。行者三密遍法界。而亦
T2213_.58.0049c23: 無所不至。如來三密與行者三密。平等平
T2213_.58.0049c24: 等一相一味ナリ。離能所之相。猶如虚空。離
T2213_.58.0049c25: 諸相而爲&T069222;萬法所依。譬如如意珠出生スルカ
T2213_.58.0049c26: 萬法也。如ナルヲ是名爲如來加持。故云爾也。
T2213_.58.0049c27: 既行者三密與如來三密。平等平等&MT06279;。遍滿
T2213_.58.0049c28: 遍滿無二無別故。如來所滿足十地波羅
T2213_.58.0049c29: 蜜刹那成就圓滿シテ。全不經劫數。故云乃
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