INBUDS
大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59
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T2217_.59.0585a01: 喩而顯通後二歟。問。初二菩薩雖云利
T2217_.59.0585a02: 根猶云久集無量福智。非是頓證人。又初
T2217_.59.0585a03: 菩薩云遇佛聞是大乘。可大品經。＊若爾何
T2217_.59.0585a04: 以此二菩薩爲即身頓成證乎 答。既云
T2217_.59.0585a05: 未發心前指宿善云久集福徳智也。故疏
T2217_.59.0585a06: 第四云。若諸衆生未曾於過去無量佛所久
T2217_.59.0585a07: 種善根於此祕密乘未曾修習則造次聞
T2217_.59.0585a09: 顯密。神通人聞秘密般若也。或又指秘密
T2217_.59.0585a10: 乗歟。猶如楞伽經云我乘大乘無上法矣。
T2217_.59.0585a11: 大師住心論云。牛羊等車徐進必經三大無
T2217_.59.0585a12: 數劫。神通寶輅凌虚空速飛一生之間必至
T2217_.59.0585a14: 大日經疏指心鈔卷之一
T2217_.59.0585a15: 文永十一年於高野山丈六堂
坊草之
T2217_.59.0585a17:
T2217_.59.0585a18:
T2217_.59.0585a19:大日經疏指心鈔卷第二
T2217_.59.0585a20:
T2217_.59.0585a21: 疏卷第一之二
T2217_.59.0585a22: 如是我聞等者。智證大師抄云。如是我聞者
T2217_.59.0585a23: 約已開門爲阿難我。若爾阿難非大日侍
T2217_.59.0585a24: 者。何稱我聞。阿闍梨云。約法界通開義無
T2217_.59.0585a26: 我非阿難之我者此説未詳。私謂。毘盧
T2217_.59.0585a27: 遮那對於聲聞。何非阿難我耶。示明文
T2217_.59.0585a28: 佛心經下卷有毘盧遮那對告阿難之文。
T2217_.59.0585a29: 煩故不具引。既有對告文。何故非阿難之
T2217_.59.0585b03: 以金剛手云爲結集者也。 故六度經以
T2217_.59.0585b04: 總持藏爲金剛手受持。祕藏記爲結集者
T2217_.59.0585b08: 後普賢･文殊菩薩率阿難於鐵圍山間結
T2217_.59.0585b10: 以阿難而似爲顯密五藏通結集者矣。若
T2217_.59.0585b11: 約結集伴通阿難歟。若依結集主者金剛
T2217_.59.0585b12: 手也。故安然釋云。若約結集主者是金剛
T2217_.59.0585b14: 口決云。約法界通開義者此意歟。又准開
T2217_.59.0585b15: 題説藏記文唯金剛手結集也。既云顯教中
T2217_.59.0585b16: 依智論等説歟。彼論云。迦葉･阿難於王舍
T2217_.59.0585b17: 城結集三藏爲聲聞藏。文殊･阿難於鐵圍
T2217_.59.0585b19: 顯大乘故。又六度經五藏傳持文總持金剛
T2217_.59.0585b20: 手受持。全非阿難傳持也。若爾何撿六度
T2217_.59.0585b21: 經明文撿佛心經一説遮金薩結集義。況
T2217_.59.0585b22: 對告人未必結集者。恐似守株費智耳。但
T2217_.59.0585b23: 祕藏記總別釋是於前四藏作總別也。又
T2217_.59.0585b24: 普賢金薩顯密異。故理趣釋云。是菩薩本是
T2217_.59.0585b25: 普賢。從大日如來受金剛杵之故名金剛
T2217_.59.0585b27: 結集者疑云。大＊毘盧遮那經初云如是我
T2217_.59.0585b28: 聞。今疑此經釋迦如來滅度後八百年時＊毘
T2217_.59.0585b29: 盧遮那自對普賢執金剛手等而説。爾時阿
T2217_.59.0585b30: 難迦葉等久已滅度。誰言我聞。若言龍樹
T2217_.59.0585c01: 菩薩結集者復從毘＊盧遮那佛口傳普賢。
T2217_.59.0585c02: 從普賢傳龍樹。如何龍樹稱我聞。若言普
T2217_.59.0585c03: 賢我聞者不爾。普賢菩薩非二乘凡夫肉眼
T2217_.59.0585c05: 者法界宮之説無指年月。而疑者龍樹菩
T2217_.59.0585c06: 薩出時以爲説經之時出阿難･迦葉生疑。
T2217_.59.0585c07: 是大過也。又龍樹結集不足起言。如是我
T2217_.59.0585c08: 聞是金剛手語也。開題云。
之語也。
T2217_.59.0585c10: 難。胎藏釋迦院烈座故專可結集也。又二
T2217_.59.0585c11: 乘凡夫不見普賢者。普賢觀經説四衆八
T2217_.59.0585c13: 出時是閻浮流布之時代也。非正説之時。故
T2217_.59.0585c14: 義訣云。經篋廣長如床厚四五尺有無量
T2217_.59.0585c16: 埵結集文龍樹誦出也。斯則當于楞伽所説
T2217_.59.0585c17: 如來懸記之時。非啻害密藏宗旨亦闇違
T2217_.59.0585c18: 顯經明文矣。言交雜人間結集者智度論
T2217_.59.0585c19: 釋顯結集云。佛滅度後文殊･彌勒等諸大
T2217_.59.0585c21: 等既與阿難倶而結集。局普賢何懷疑。若
T2217_.59.0585c22: 不許者又顯經結集同疑
T2217_.59.0585c23: 經初五義等者。抄云。如來説法有五成就言
T2217_.59.0585c24: 如是我聞者信成就也。一時者時成就也。薄
T2217_.59.0585c25: 伽梵者教主成就也。住如來加持法界宮乃
T2217_.59.0585c26: 至生大樓閣寶王等所成就也。其金剛名曰
T2217_.59.0585c28: 五成就爲五義歟。疏既經初五義釋下而
T2217_.59.0585c29: 成加通序之旨。若五義非五成者何作此
T2217_.59.0586a01: 釋耶。故抄釋五成就畢般若燈論亦有六
T2217_.59.0586a03: 又直就經釋五成義。非釋疏五義文歟。故
T2217_.59.0586a04: 直牒經文不云疏云。可悉之又義云。以
T2217_.59.0586a05: 五字義爲五義非五成也。次下文如智論
T2217_.59.0586a07: 作五語三句釋。故智論第一云。如是我聞一
T2217_.59.0586a08: 時。問曰。佛經何以故初稱如是語。答曰。佛
T2217_.59.0586a09: 法大海信爲能入智爲能度。如是者即是
T2217_.59.0586a10: 信也。我者佛弟子等。雖知無我隨俗法
T2217_.59.0586a11: 説我非實我也。聞者非耳根。非耳根能
T2217_.59.0586a12: 聞聲。亦非耳識亦非意識。是聞聲事從多
T2217_.59.0586a13: 因縁生。一者。問曰。佛法中數等法實無。陰･
T2217_.59.0586a14: 界･入所不攝故。何以言一。答曰。隨世俗故
T2217_.59.0586a15: 有一。時者。有人言。一切天地好醜皆以時
T2217_.59.0586a17: 云。雖有六字合如是爲信一義。故云爾
T2217_.59.0586a18: 也。既智論説分明。定知五義非五成就也。所
T2217_.59.0586a19: 以一時已上讓智論薄伽梵已下牒釋故。私
T2217_.59.0586a20: 更加一解云。通序六句中前五句云五義
T2217_.59.0586a21: 歟。今所牒如是乃至法界宮文六句中五句
T2217_.59.0586a22: 有之故。故准智論文説六成就。開信與聞
T2217_.59.0586a24: 説六義。一者信成。二者聞成。三者時成。四者
T2217_.59.0586a26: 知五義者六義中前五義也。但衆成就不讓
T2217_.59.0586a27: 智度者。衆成中又綺所成而文不一純故
T2217_.59.0586a28: 且除之歟。重意云。五字爲五義可爲正
T2217_.59.0586a29: 説。智論略説如是我聞一時五字別義竟之
T2217_.59.0586b02: 釋者。慈覺教王疏云。今謂諸師雖依智論
T2217_.59.0586b03: 總説六義未明所據。今記論意令易可
T2217_.59.0586b04: 知。然案智論。如是我聞一時牒爲一段開
T2217_.59.0586b05: 爲五種結爲三句。謂一如是二我三聞四
T2217_.59.0586b06: 一五時。是爲五語。如是爲一我聞爲二一
T2217_.59.0586b07: 時爲三。是爲三句。聞即我聞一是時數故。
T2217_.59.0586b08: 故結爲三句也。但論旨難尋。依順先聖且
T2217_.59.0586b10: 阿闍梨云者。或金剛智歟。疏主詞故。或善
T2217_.59.0586b12: 或云。疏第五云。阿闍梨言。少時嘗因重病
T2217_.59.0586b14: 所阿闍梨者無畏也。經文牒釋之外加因縁
T2217_.59.0586b15: 由來等別説之時置此言歟。大日經供養法
T2217_.59.0586b16: 卷云。右阿闍梨所集大毘＊盧遮那成佛神變
T2217_.59.0586b17: 加持經中供養儀式具足竟。傳度者頗會意
T2217_.59.0586b20: 釋可指金剛智歟
T2217_.59.0586b21: 大本有十萬偈等者。開題云。此經總有三本。
T2217_.59.0586b22: 一法爾常恒本。諸佛法曼荼羅是也。二分
T2217_.59.0586b23: 流廣本。龍猛所誦傳十萬頌經是也。三略
T2217_.59.0586b26: 毘＊盧遮那成道經。大本十萬偈可有三百
T2217_.59.0586b28: 流布閻浮提略有十萬偈。若十佛刹微塵大
T2217_.59.0586c01: 私云。今文大本者。非分流大本中大本。分
T2217_.59.0586c02: 流中廣本故云大本歟。下略有十萬者。望
T2217_.59.0586c03: 常恒本故云略歟海雲記云。此經梵筴有
T2217_.59.0586c04: 三本。廣本十萬偈。若依梵本具譯可有三
T2217_.59.0586c05: 百餘卷已來。廣本在西國不到此土。梵本
T2217_.59.0586c06: 經略本四千偈。更有略本二千五百偈。中天
T2217_.59.0586c08: 今經序云。大本十萬頌梵方祕而密藏。今所
T2217_.59.0586c10: 三本是殊。開題常恒本疏下文廣演身口意
T2217_.59.0586c12: 千偈幷二千五百本疏中全所不見也。又
T2217_.59.0586c13: 經序略本雖同記一本亦背疏文耳
T2217_.59.0586c14: 傳法聖者等者。開元録第九云。大毘＊盧遮那
T2217_.59.0586c16: 言善無畏。曩時沙門無行西遊天竺。學畢
T2217_.59.0586c17: 言歸迴至北天無幸而卒。所持梵本有勅
T2217_.59.0586c18: 迎還北在西京華嚴寺。取掌無畏與沙門
T2217_.59.0586c19: 一行於彼簡得數本梵經。還遂爲沙門一
T2217_.59.0586c20: 行譯大毘＊盧遮那經。其經具足梵文有十
T2217_.59.0586c21: 萬頌。今所出者撮其要取最。沙門寶月譯
T2217_.59.0586c23: 千頌。今七卷經是也。故開題云。頌文三千
T2217_.59.0586c25: 卷於六卷中撰出供養儀軌故。故開題云。
T2217_.59.0586c27: 又海雲記云。依梵本譯成六卷。又總集一
T2217_.59.0586c28: 部教持念次第共成一卷成七卷共成一
T2217_.59.0587a01: 在三十一品之内故云爾。若前六卷外更
T2217_.59.0587a02: 存第七卷者。應云此經七卷三十六品。故
T2217_.59.0587a03: 知第七卷是六卷所攝也。問。傳法聖者誰
T2217_.59.0587a04: 人耶。答。准録中今經梵本無畏從無行相
T2217_.59.0587a05: 承。傳法聖者指無行歟。或龍智金剛智等
T2217_.59.0587a06: 歟。其故開題中十萬頌。或云龍猛誦出或
T2217_.59.0587a07: 云金剛智誦傳。既彼二聖誦傳是分流廣
T2217_.59.0587a08: 本。故知今三千頌龍智金剛智等取其要歟。
T2217_.59.0587a09: 又十萬頌雖云龍猛誦傳亦不妨金剛手。
T2217_.59.0587a10: 准知三千頌通龍猛歟。問。龍猛誦出未審。
T2217_.59.0587a11: 大日經序云。北天竺國勃嚕羅國中有大石
T2217_.59.0587a12: 山。壁立干雲。於其半腹有藏祕法窟。數
T2217_.59.0587a13: 千猿猴捧經出。暴風＊忽至吹一梵篋下來。
T2217_.59.0587a14: 樵夫取之獻王。王歡喜與之善無畏。無畏
T2217_.59.0587a16: 大教相承記云。三藏善無畏云。此法從毘
T2217_.59.0587a17: ＊盧遮那佛付屬金剛手菩薩經數百年
T2217_.59.0587a18: 傳中印度那蘭陀寺達磨掬多。達＊磨付屬
T2217_.59.0587a20: 經廣大儀軌下奧云。此法摩訶＊毘盧遮那付
T2217_.59.0587a21: 屬金剛手。金剛手次傳付屬那蘭陀寺達摩
T2217_.59.0587a22: 掬多阿闍梨。阿闍梨次屬中天竺國主釋迦
T2217_.59.0587a24: 龍猛誦傳＊耶。答。凡大師依圓照貞元録不
T2217_.59.0587a25: 空表製集等專以兩部祕藏之經偏存鐵塔
T2217_.59.0587a26: 流傳之旨。又龍猛論中載今經。若不傳則
T2217_.59.0587a27: 何引自造論乎。故表製集四云。昔毘＊盧
T2217_.59.0587a28: 遮那經。以瑜伽無上祕密最大乘教傳於
T2217_.59.0587a29: 金剛＊薩埵。金剛＊薩埵數百歳方得龍猛菩
T2217_.59.0587b01: 薩而授焉。龍猛又數百歳乃傳龍智阿闍梨。
T2217_.59.0587b02: 龍智又數百歳傳金剛智＊阿闍梨。金剛智
T2217_.59.0587b03: 振錫東來傳於和尚。自法身如來至于和
T2217_.59.0587b05: 録云。龍樹菩薩弟子名龍智。年七百餘歳。今
T2217_.59.0587b06: 猶見在南天竺國傳授金剛頂瑜伽經及毘
T2217_.59.0587b08: 智既以兩部經爲傳授法門。龍猛若不誦
T2217_.59.0587b09: 傳則龍智何爲傳授法門乎。依此等心大
T2217_.59.0587b10: 師住心論中擧兩部＊曼陀羅畢云。若爾誰
T2217_.59.0587b11: 傳。答。初從大日如來至青龍阿闍梨有
T2217_.59.0587b13: 經及大日經龍猛菩薩從南天鐵塔中誦出
T2217_.59.0587b15: 雲相承違不空血脈。邪正可悉之。況海雲
T2217_.59.0587b16: 雖唐家人師是惠果二傳之孫弟。展轉設有
T2217_.59.0587b17: 誤大師惠果面授之弟子。親受何有疑乎。又
T2217_.59.0587b18: 惠果行状云。常語門人曰。金剛界大悲胎
T2217_.59.0587b19: 藏兩部大教者諸佛祕藏即身成佛之路。訶
T2217_.59.0587b20: 陵辨弘新羅惠日竝授胎藏師位。釼南惟上
T2217_.59.0587b21: 河北義圓授金剛界大法。義明供奉亦授兩
T2217_.59.0587b22: 部大法。今有日本沙門來求聖教。以兩部
T2217_.59.0587b23: 祕奧壇儀印契漢梵無差悉受於心猶如
T2217_.59.0587b25: 智數萬印可八箇。就中七人得金剛界一
T2217_.59.0587b27: 部祕奧獨授惠果。惠果以二界師位偏授
T2217_.59.0587b28: 大師。又請來表云。和尚告曰。我先知汝來
T2217_.59.0587b29: 相待久矣。今日相見大好大好。報命欲竭無
T2217_.59.0587c02: 果六箇印可中獨賞大師而云猶如寫瓶。屡
T2217_.59.0587c03: 簡餘人而云無人付法。同＊門賢弟猶不比
T2217_.59.0587c04: 肩。況孫弟海雲等成同日論哉。次付經序
T2217_.59.0587c05: 者。石窟梵篋無畏直相承翻之歟。然今文
T2217_.59.0587c06: ＊阿闍梨傳者指無畏也。彼説云。傳法聖者
T2217_.59.0587c08: 龍智等也。若不爾者違疏文故不用之。依
T2217_.59.0587c09: 之安然又付二過不用之。一違胎藏相承
T2217_.59.0587c14: 録歟。彼即法全同門。非東寺相承。況彼儀
T2217_.59.0587c15: 軌非大師請來也。何爲難矣。抑南天北天之
T2217_.59.0587c16: 相承自門他門之諍論也。然眞言祕教以東
T2217_.59.0587c17: 寺爲正。故大原長宴僧都四十状云。池上廣
T2217_.59.0587c18: 慶＊阿闍梨云。伺習諸家灌頂無過東寺
T2217_.59.0587c20: 毘＊盧遮那根本最極傳法密印。廣智三藏從
T2217_.59.0587c21: 南天歸之後唯授惠果一人。惠果和尚又
T2217_.59.0587c22: 唯授弘法大師。不授餘人。是故惠朗紹六
T2217_.59.0587c23: 爲七不得師位。義明印可紹攝不謂入室。
T2217_.59.0587c24: 不空惠果既不授之。隨誰傳哉。而他家與
T2217_.59.0587c27: 者歟。問。不空金剛頂義訣。龍猛開鐵塔雖
T2217_.59.0587c28: 云誦出金剛頂百千頌。未云誦持毘＊盧遮
T2217_.59.0587c29: 那經。又不思議疏中明今經第七卷由來云。
T2217_.59.0588a01: 無畏三藏於金栗王塔下依聖加被感得
T2217_.59.0588a04: 元祖。何物不入其手乎。況初地入證位修
T2217_.59.0588a05: 法明道徳。何於兩部有所殘耶。彼義訣
T2217_.59.0588a06: 中。龍猛未入鐵塔前大日如來現其身授
T2217_.59.0588a08: 法力加持故。以白芥子打開鐵塔扇前。未
T2217_.59.0588a09: 得金剛頂經梵本猶誦傳之。況既蒙指授。
T2217_.59.0588a10: 大日經廣本悋何不授＊耶。又於今經第七
T2217_.59.0588a11: 卷者。凡雖有鐵塔梵本修持行儀未明故
T2217_.59.0588a12: 求聖加被更感得供養次第法也。非六卷
T2217_.59.0588a13: 梵本外更有第七卷梵本歟。依之第七卷初
T2217_.59.0588b02: 梨於烏仗曩國撰出毘＊盧遮那供養次第
T2217_.59.0588b04: 曩國或云干闐國。言撰者集也。謂於大本
T2217_.59.0588b05: 中探取此品所有津要獨成一卷分爲五
T2217_.59.0588b07: 大本略行非有別梵本也。故海雲記云。依
T2217_.59.0588b08: 梵本譯成六卷。又總集一部教持念次第
T2217_.59.0588b10: 鐵塔梵本無乎。又義此第七卷與要略念誦
T2217_.59.0588b11: 經同本異譯。而彼經龍猛到鐵塔下時。毘
T2217_.59.0588b12: ＊盧遮那於空中爲龍猛説也。彼念誦法
T2217_.59.0588b13: 既大日説。此第七卷無畏私撰乎。故同題云。
T2217_.59.0588c02: 日經王説者。念誦經云。我今依經要略説
T2217_.59.0588c05: 云撰出歟。依大日經序無畏得北天竺石
T2217_.59.0588c06: 窟梵篋譯爲七卷。彼已有第七卷梵本。何
T2217_.59.0588c07: 云私撰出乎。或云。義釋文温古智嚴再治
T2217_.59.0588c08: 時加人言歟。二十卷草本疏中無彼説故。
T2217_.59.0588c10: 法文。若無鐵塔梵本者龍猛何引之。且自
T2217_.59.0588c11: 門他家相承作圖示之
T2217_.59.0588c12:
T2217_.59.0588c13:
T2217_.59.0588d14: 大師相承血脈
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T2217_.59.0591b09: 以非大經正本等者。指十萬頌云大經正
T2217_.59.0591b11: 頌之梵本。言今以例加之者例於十萬偈正
T2217_.59.0591b13: 答既上云以非大經正本等例大本通序
T2217_.59.0591b14: 加之歟。中川序分義云。十卷本智證裏書
T2217_.59.0591b15: 云。此三千頌不是大本故梵文上不題通
T2217_.59.0591b18: 論師所解具有六義者。佛地論第一云。薄伽
T2217_.59.0591b19: 梵者謂薄伽聲依六義轉。如有頌言。自在
T2217_.59.0591b20: 熾盛與端嚴名稱吉祥及尊貴。如是六種
T2217_.59.0591b21: 義差別。應知總名爲薄伽。如是一切如來
T2217_.59.0591b22: 具有於一切種皆不相離。是故如來名薄
T2217_.59.0591b23: 伽梵。其義云何。謂諸如來永不繋屬諸煩
T2217_.59.0591b24: 惱故具自在義。炎猛智火所燒練故具熾
T2217_.59.0591b25: 盛義。妙三十二大士相等於莊嚴飾故具
T2217_.59.0591b26: 端嚴義。一切殊勝功徳圓滿無不知故具名
T2217_.59.0591b27: 稱義。一切世間親近供養咸稱讃故具吉祥
T2217_.59.0591b28: 義。具一切功徳常起方便利益安樂一
T2217_.59.0591b29: 切有情無懈廢故具尊貴義。或能破壞四
T2217_.59.0591c08: 薩所造也。今論師者指彼菩薩歟。又准理
T2217_.59.0591c09: 趣釋云又有六義如聲論所釋者。指聲論
T2217_.59.0591c10: 師云論師歟
T2217_.59.0591c11: 今此宗中薄伽梵是能破義者。問。今此能
T2217_.59.0591c13: 問。題云。論師所解具有六義。今擧其一。
T2217_.59.0591c15: 指其中乎。答。今能破義以智論擧四義
T2217_.59.0591c16: 中能破義爲證。況又佛地中六義外擧破
T2217_.59.0591c17: 魔義。故依之。理趣釋云。時薄伽梵者能義
T2217_.59.0591c18: 破義也。所破者破四魔也。又有六義如聲
T2217_.59.0591c21: 中。六義約論師所解破魔准疏釋指彼云
T2217_.59.0591c22: 其一歟。所以指佛地云其一。非指六義
T2217_.59.0591c24: 度四義云四六之義。其旨豈殊。只是離合
T2217_.59.0591c26: 云離合異。定知六義所攝也。又疏十四云。薄
T2217_.59.0591c28: 前解能破等義爲六義中説也。爾何。答。
T2217_.59.0591c29: 彼釋中四六配屬時。有徳配端嚴吉祥巧分
T2217_.59.0591d07: 別爲名稱義有名聲屬餘三義。全無能破
T2217_.59.0591d08: 配當。故知四者言總也。應云三六開合異
T2217_.59.0591d11: 佛地能破魔義何簡彼乎。若依智論能破
T2217_.59.0591d12: 者。彼又顯論難云今宗何。答。或於佛地
T2217_.59.0591d13: 中引聲論頌歟。故指聲論師云論師六義。
T2217_.59.0591d14: 以佛地破魔義云今此宗歟。或佛地中六
T2217_.59.0591d15: 義但以句義釋薄伽梵未及字義。然智論
T2217_.59.0591d16: 必以字義訓釋多名。故二論相望智度義勝
T2217_.59.0591d17: 故爲今宗義也。故抄云。謂彼顯宗之中。具
T2217_.59.0591d18: 足六義都名一薄伽梵。更無別義。今此宗
T2217_.59.0591d20: 又以智論爲顯密分別證。況復龍樹祕宗元
T2217_.59.0591d21: 祖。親光唯顯師故
T2217_.59.0591d22: 以大智明等者。以大日大圓智明破因海
T2217_.59.0591d23: 無明分位九種戲論妄識義也。無明者智
T2217_.59.0591d25: 元無生無相也。如實智自心惠日出時無
T2217_.59.0591d26: 始間隔暗惑自除也。是即非斷煩惱體。除
T2217_.59.0591d27: 非菩提之間隔故云能破也。故摩訶衍論
T2217_.59.0591d29: 閦大圓智也。淨菩提心位諸惑頓斷故
T2217_.59.0592a01: 釋論亦云等者。智論第二云。復次頗伽名破。
T2217_.59.0592a02: 婆名能。能是能破婬怒癡故稱爲頗伽婆。
T2217_.59.0592a03: 問曰。阿羅漢辟支佛亦破婬怒癡。與佛
T2217_.59.0592a04: 何異。答曰。阿羅漢辟支佛雖破三毒亦
T2217_.59.0592a05: 不了了盡。譬如香在器中香雖無餘氣故
T2217_.59.0592a06: 在。有如草木薪火燒之烟盡炭灰不盡火力
T2217_.59.0592a07: 薄故。佛三毒永盡無餘。譬如劫盡火燒須
T2217_.59.0592a08: 彌山一切地都無煙無炭。如舍利弗瞋恚
T2217_.59.0592a09: 氣殘難陀婬欲氣殘畢陵伽婆蹉慢氣殘。譬
T2217_.59.0592a12: 問。縁覺斷種故。經云拔業煩惱株杌及無
T2217_.59.0592a14: 盡＊耶。答。相望不定故。望聲聞雖斷種
T2217_.59.0592a15: 對菩薩云未盡歟。或二乘倶有利鈍故。利
T2217_.59.0592a16: 二類斷種鈍二人不然。今擧鈍二乘。經文
T2217_.59.0592a17: 大師釋約利縁覺歟。或種習別故。抄云。雖
T2217_.59.0592a19: 執歟。婬怒癡者上二如次貪瞋二惑也
T2217_.59.0592a20: 復次帝釋等者。第二約女人釋薄伽義有
T2217_.59.0592a21: 二義。一息煩惱義二所從生義。此中所從
T2217_.59.0592a22: 生者從所生子能生母立名。謂人子所從
T2217_.59.0592a23: 母生故也。疏十七云。如來即是一切善法
T2217_.59.0592a25: 良證耳。又義釋第七云。次＊云三婆吠者。
T2217_.59.0592a26: 是從生義。如人胎分成就時出離胎藏。如來
T2217_.59.0592a27: 亦爾。淨菩提心究竟圓滿時出過一切諸觀
T2217_.59.0592b01: 金剛頂宗等者。非兩部隨一金剛頂宗。望顯
T2217_.59.0592b02: 乘大日經宗亦金剛乘故云爾也。又准下若
T2217_.59.0592b03: 解金剛頂十六大生釋可金剛頂部因便明
T2217_.59.0592b04: 彼義也。即翻此義者。暫息永息等異故云
T2217_.59.0592b06: 菩薩生故此菩薩各佛母也。無礙知見人者
T2217_.59.0592b07: 佛也。故疏第七云。如來無礙知見在一切衆
T2217_.59.0592b08: 生相續中法爾成就無有缺滅。以於此眞
T2217_.59.0592b09: 言體相不如實覺故名爲生死中人。若能
T2217_.59.0592b11: 得與相應等者。私云。與字可用此訓。唯識
T2217_.59.0592b12: 論中有此例。此者般若佛母也。一切善心
T2217_.59.0592b13: 與此智相應而斷煩惱故。倶舍云。若離擇
T2217_.59.0592b15: 惠男義。何云母乎。故祕藏記云。定則女惠
T2217_.59.0592b18: 如悉曇男聲智惠字亦名字母也。又祕藏記
T2217_.59.0592b19: 上釋云。據宗心有互出生之義。或顯曰不
T2217_.59.0592b22: 此意般若通定歟
T2217_.59.0592b23: 有如是隱語者。抄云。不可説直是般若佛
T2217_.59.0592b24: 母故言女人。此宗多有如此隱密之語。修
T2217_.59.0592b26: 四云。法相所立之佛密意説謂詞深旨淺未
T2217_.59.0592b27: 實義。如大乘十法經説聲聞成佛。是佛祕
T2217_.59.0592b28: 密之教。其實不可成佛而説成佛。是密意
T2217_.59.0592b29: ＊之説故。今眞言教詞淺旨深。是名諸佛密
T2217_.59.0592c01: 語。如説觀音瑜伽中云男女二根和合能
T2217_.59.0592c02: 作佛事。是以定惠和合。生諸佛子。非實男
T2217_.59.0592c04: 又下文云。如來自證之智設以神力加持亦
T2217_.59.0592c06: 歟。輒不可示人故云不可直宣。此智生無
T2217_.59.0592c07: 礙知見人故云佛母。此智冥會自證境直
T2217_.59.0592c08: 不可説故以男女相應示之。云如是隱語
T2217_.59.0592c09: 觸類思之也。得與相應者理智冥合義也。
T2217_.59.0592c10: 問。相應於心心所云之。何理智冥合云相
T2217_.59.0592c11: 應＊耶。答。彼權宗意也。祕教理智又云相
T2217_.59.0592c12: 應。故釋論中理智云相應但有。
字義云。理
T2217_.59.0592c14: 云。此中第二是隱密語耳○須口傳相付也
T2217_.59.0592c16: 又薄伽梵者等者。或云。薄伽梵有三重釋。
T2217_.59.0592c17: 皆異佛地論六義。此三義大悲胎藏三部＊曼
T2217_.59.0592c19: 破義金剛部意密也。智有摧破功故。第三又
T2217_.59.0592c20: 釋有名聲語密即蓮華部。増益故云持資財
T2217_.59.0592c21: 者。第二復次相應義即佛部。定惠相應理智
T2217_.59.0592c23: 生故所從生也。此金佛蓮次第如先三身次
T2217_.59.0592c24: 第也
T2217_.59.0592c25: 釋論亦云婆伽言徳等者。智論第二云。何名
T2217_.59.0592c26: 頗伽婆。天竺語婆伽秦言徳。婆言有。是名
T2217_.59.0592c27: 有徳復次頗伽名分別。婆名巧用。總相別
T2217_.59.0592c28: 相巧分別諸法。是故名頗伽婆。復次頗伽
T2217_.59.0592c29: 名名聲。婆名有。是云有名聲。無有得徳
T2217_.59.0593a01: 名聲如佛者。轉輪聖王釋梵護世者無有
T2217_.59.0593a04: 三義爲二義。有徳名聲爲一義。巧分別不
T2217_.59.0593a05: 取故。或有徳名聲離爲二。第二復次中又
T2217_.59.0593a07: 五部開合異故麁分有三細分五異可思之
T2217_.59.0593a08: 言及尊者等＊者。或義云。言及尊者人直不
T2217_.59.0593a11: 此經中例云薄伽梵等者。意云。今經中以大
T2217_.59.0593a12: 智舍利弗等之例言之。應云薄伽梵毘
T2217_.59.0593a18: 薄伽梵即毘＊盧遮那等者。智證大師疏抄
T2217_.59.0593a21: 者即實相法身也○言次云如來是佛加持
T2217_.59.0593a22: 身者。即應身他受用也。次疏釋成其所住
T2217_.59.0593a23: 處名佛受用身。言如來心王等者如來是
T2217_.59.0593a24: 所住心王爲能住。如一切諸佛説法儀式。皆
T2217_.59.0593a25: 住於應身即本地身爲教主也○推功歸
T2217_.59.0593a26: 本言法身説○依正尚無礙。豈佛身眞應而
T2217_.59.0593a28: 四種法身。然自性身具他受用等用者是神
T2217_.59.0593a29: 力加持門之談也。今此他受用雖凝然本有
T2217_.59.0593b02: 他受用身親從自性加持身起同凝然故即
T2217_.59.0593b03: 與自性身色相莊嚴音聲説法無二無別也。
T2217_.59.0593b04: 故知。自性身加被他受用身即令説自内
T2217_.59.0593b06: 不知本地身説法。故強令住他受用身説
T2217_.59.0593b07: 此經。然於薄伽梵本地身説依華嚴作二
T2217_.59.0593b08: 釋。就三乘教云推功歸本。此復馳胸臆而
T2217_.59.0593b09: 會文依一乘教云。眞應無礙則復駈自宗
T2217_.59.0593b11: 加他受用身令説自證法也。實範抄二意
T2217_.59.0593b13: 等中猶遮慈覺等自受用説。云若得自受用
T2217_.59.0593b14: 身之名必由自受法樂之義而作其教主。
T2217_.59.0593b15: 不必從説由。彼身非自受用而爲自受説
T2217_.59.0593b16: 法。能説不受名自性身。能説亦受名受用
T2217_.59.0593b18: 意自性身爲教主也。安然教時義云。若菩薩
T2217_.59.0593b19: 大經藏在華嚴界説。實是華嚴深密祕分。其
T2217_.59.0593b20: 本未來此。是舍那他受用説。其中亦有自
T2217_.59.0593b21: 證化他法門。若大日金剛頂經等在法界宮
T2217_.59.0593b23: 信證僧正云。隨自意四身有通別二義。此又
T2217_.59.0593b24: 有二重。通自性身通住餘三身説法。諸身
T2217_.59.0593b25: 説法皆自性身所作故。別者四種身各説故。
T2217_.59.0593b26: 又通者四身聖衆各住自證三昧故云通別
T2217_.59.0593b27: 者自性法身皆其主故。獨説一切故。以爲
T2217_.59.0593b28: 教主。所以云別。又二重各翻對通別可知
T2217_.59.0593b29: 之。隨他四身通別義准上二門可知之。大
T2217_.59.0593c01: 師御意以隨自意四種中自性身爲教主兼
T2217_.59.0593c02: 伴通四身。慈覺安然等以自受用身爲教
T2217_.59.0593c03: 主兼餘三身説。覺超云他受用。覺苑云他
T2217_.59.0593c05: 義歟。故寶鑰下云。眞言密藏兩部祕藏是法
T2217_.59.0593c06: 身大毘＊盧遮那如來與自眷屬四種法身
T2217_.59.0593c07: 住金剛法界宮及眞言宮殿等自受法樂故
T2217_.59.0593c09: 本地法身也。故古徳釋云。薄伽梵者不二總
T2217_.59.0593c12: 者四佛已下自性受用等四身歟。即五種法
T2217_.59.0593c13: 身癈立歟。故古徳祕釋中引聖位禮懺二文
T2217_.59.0593c16: 復以自受用身爲所住所。是所成句何爲
T2217_.59.0593c17: 教主。何況他受變化等乎。問。住心論十云。
T2217_.59.0593c18: 薄伽梵者總擧塵數諸尊徳號具釋如疏住
T2217_.59.0593c19: 者顯能所二住。言各各諸尊住自證三昧
T2217_.59.0593c20: 句。如來加持廣大金剛法界宮者是則五佛
T2217_.59.0593c21: 之異名。大日寶幢開敷彌陀天鼓如次配。復
T2217_.59.0593c22: 次如來者大＊曼荼羅身。金剛則三昧耶身。法
T2217_.59.0593c23: 界則達＊磨＊曼荼羅身。加持者事業威儀身
T2217_.59.0593c24: ＊也。此通三種＊之身。廣大者明各各身量
T2217_.59.0593c25: 同虚空法界。言宮者顯所住處。今此心王
T2217_.59.0594a01: 唯自性身乎。答。序分義云。私案疏意薄伽
T2217_.59.0594a02: 梵即毘盧遮那本地法身即心王如來也。論
T2217_.59.0594a03: 意薄伽梵者總擧能住塵數諸尊。住者顯能
T2217_.59.0594a04: 所住。如來乃至宮者顯所住也。所住中有
T2217_.59.0594a05: 二意。一如來乃至法界者五佛也。宮者定也。
T2217_.59.0594a06: 謂以五佛之所證定爲所住處。二如來＊等
T2217_.59.0594a07: 者四種＊曼荼羅身也。宮如前。謂以四曼廣
T2217_.59.0594a08: 大身之所證爲所住處。准此所住故知。能
T2217_.59.0594a09: 住薄伽梵者五佛四曼塵數諸尊徳號。若爾
T2217_.59.0594a10: 薄伽梵是唯大日＊耶。答。疏論意別。疏就
T2217_.59.0594a11: 最勝且云大日。論盡能住故云塵數。若就
T2217_.59.0594a13: 住處擧五佛四＊曼所證定。故以所住推能
T2217_.59.0594a14: 住可有五佛四＊曼身故薄伽梵句釋塵數
T2217_.59.0594a16: 云。大日是普門體故云塵數諸尊徳號。猶如
T2217_.59.0594a17: 慈覺釋中金剛頂經一切如來釋大日。或以
T2217_.59.0594a18: 薄伽梵諸佛通名今名大日故云爾。非取
T2217_.59.0594a19: 諸尊也。故論云具釋如疏。若與疏異者何
T2217_.59.0594a20: 讓疏＊耶。但住處句配五佛者今經異顯經
T2217_.59.0594a21: 住所又如來身故云爾。故大師祕經注釋云。
T2217_.59.0594a23: 云。還以如來種種功徳寶王間飾樓閣寶
T2217_.59.0594a26: 加持世界合論而云爾。故次下句云。十八瑜
T2217_.59.0594a28: 世界歟。若論加持世界者今經亦爾。瑞相
T2217_.59.0594a29: 土中以受用等三身爲説主故。又古徳釋
T2217_.59.0594b01: 既云四＊曼身。何爲難。自性身有四＊曼身
T2217_.59.0594b02: 故。四＊曼義釋一往釋歟。又義云
T2217_.59.0594b03: 次云如來是佛加持身者。智證大師抄云。佛
T2217_.59.0594b05: 云。加持身者＊曼荼羅中臺尊。此名佛加持
T2217_.59.0594b06: 身。當報身也。亦名字門道具足佛也。亦名
T2217_.59.0594b07: 具身加持也。其所住處者即通受用變化身
T2217_.59.0594b09: 持自性身住所加持受用變化等流時一切
T2217_.59.0594b10: 法門眷屬皆住彼法界宮受法樂内證。遍
T2217_.59.0594b11: 滿生死中利益衆生利他也。爰知自性身
T2217_.59.0594b12: 住加持之時有自他受法樂一切皆無非
T2217_.59.0594b14: 加持通能所。能加持唯中臺大日如來即能
T2217_.59.0594b15: 住自性身也。所加持即八葉乃至第四重釋迦
T2217_.59.0594b16: 世天等自他受用變化等流也。攝四重圓壇
T2217_.59.0594b18: 也。文點云。次云如來者佛加持身也。其所
T2217_.59.0594b20: 者指上薄伽梵句中也。彼句含本地加持
T2217_.59.0594b21: 故。本地無相位亡言語。加持身是今經教主
T2217_.59.0594b22: 故云曼荼羅中臺尊也。疏第三云。然以如
T2217_.59.0594b23: 來加持故從佛菩提自證之徳現八葉中臺
T2217_.59.0594b25: 身等故云當報身也。字義云。理智相應
T2217_.59.0594b28: 持身寄當金剛界中臺報身毘盧遮那故謂
T2217_.59.0594b29: 教主義同故云爾也。本地自證位無言語故
T2217_.59.0594c01: 現加持身説今經。故云字門道具足也。故
T2217_.59.0594c02: 經具縁品云。此第一實際以加持力故爲
T2217_.59.0594c05: 地位無説法也。又爲顯此加持身即自性
T2217_.59.0594c06: 身永異受用身以下加持身故云具身加持
T2217_.59.0594c07: 也。然古徳未知自性身中有加持身。或云
T2217_.59.0594c08: 本地自證之境而害經疏自證無言之文。
T2217_.59.0594c09: 或云他受變化之説而同顯教三乘一乘之
T2217_.59.0594c10: 佛。恐隱疏家之深旨失宗家之本意歟。當
T2217_.59.0594c11: 知以中臺尊故不壞大師自性身説法之
T2217_.59.0594c12: 義。又以加持身故不違疏家神力加持三
T2217_.59.0594c13: 昧之説。疏中云本地法身者先擧能現本地
T2217_.59.0594c14: 身爲今教主所依。疏第三云菩提自證徳
T2217_.59.0594c15: 第六云菩提實義是也。具如疏後文中辨
T2217_.59.0594c16: 矣。文點云。次云如來者佛加持身之其所住
T2217_.59.0594c18: 伽梵句疏釋本地法身。准諸經例是擧教
T2217_.59.0594c19: 主文句也。住如來下示住所文言也。故知
T2217_.59.0594c20: 以本地身爲教主。故大師以此文判自性
T2217_.59.0594c21: 身説法。然或云加持身或云符同須陀會
T2217_.59.0594c22: 天者神爾不改自性而有利他義。又雖住
T2217_.59.0594c23: 加持自性敢不變。如國王雖出外朝其體
T2217_.59.0594c24: 無替。故云如來金剛幻也。又法身色相無
T2217_.59.0594c25: 比況物故且寄色究竟處示有色相。非全
T2217_.59.0594c26: 隨類應同義耳。木幡義云。薄伽梵者理故
T2217_.59.0594c27: 云本地法身也。如來者即智故云受用身
T2217_.59.0594c29: 成他受用人體云加持身也。意云。薄伽梵
T2217_.59.0595a03: 各説互受法樂故云他受用。不同如常他
T2217_.59.0595a04: 受用。又理智相應故云應身。非隨機應現
T2217_.59.0595a06: 如來心王諸佛等者。抄云。如來是所住。心王
T2217_.59.0595a07: 爲能住。如一切諸佛説法儀式皆住於應
T2217_.59.0595a08: 身。即本地身爲教主也。推功歸本言法身
T2217_.59.0595a10: 梨言本地法身如來心王理法身。即能加持
T2217_.59.0595a11: 身也。其所住處名佛受用身是智法身自受
T2217_.59.0595a12: 用即所加持身。令一切衆生見開悟三密。
T2217_.59.0595a14: 此意令衆生開悟三密。今文爲他受變化
T2217_.59.0595a15: 也。木幡義云。如來心王諸佛者毘盧遮那理
T2217_.59.0595a16: 也。其中者自受用智也。能住理住所住智故
T2217_.59.0595a17: 云住而住也。既遍一切加持力生者。依理
T2217_.59.0595a18: 智冥合加持力生他受用應身人也。理智同
T2217_.59.0595a19: 遍法界人法倶無分限故云遍一切所也。
T2217_.59.0595a20: 即與下釋成生加持身之由＊也。而以下釋
T2217_.59.0595a21: 他受用報身義也。此報身義不同如常。如
T2217_.59.0595a22: 先＊古徳釋云。大日經教主不二總體本地法
T2217_.59.0595a24: 本地身。今教主羯磨身也。其中者受用身即
T2217_.59.0595a25: 三摩耶身也。謂理佛羯磨人住智身三形宮
T2217_.59.0595a26: 中也。既遍一切等者從理佛法界加持力生
T2217_.59.0595a27: 三摩耶受用住所也。既與下明所住宮與能
T2217_.59.0595a28: 住法身平等無二也。斯則依正輪圓之法界
T2217_.59.0595a29: 能所瑜伽之佛體故。而以下而實依正無二
T2217_.59.0595b01: 爲自受法樂且示依正＊之別。猶如唯識論
T2217_.59.0595b04: 昧所説法門非一。故云根性不同也。即此等
T2217_.59.0595b05: 者。理佛云此。是能住故。智體云所住。即所
T2217_.59.0595b06: 居故 問。前云無相法身。今何云具三密
T2217_.59.0595b07: 乎 答。無相者約顯教遮情妄假之相。三密
T2217_.59.0595b08: 即就眞言表徳眞實之體故無違耳。或無相
T2217_.59.0595b09: 不具故云無相也。故疏二十云。此心即佛
T2217_.59.0595b11: 阿字門悉離一切相。離相之相無相不具
T2217_.59.0595b13: 位萬徳無闕。故自利利他斷惑説法等如此
T2217_.59.0595b16: 者中臺加持身也。以此諸佛能住而住其加
T2217_.59.0595b18: 可讀如來者心王諸佛之住而住其中也。
T2217_.59.0595b19: 意經文如來者中臺加持身之所住也。故加
T2217_.59.0595b21: 名加持之由也。既遍等者。遍法界自證徳
T2217_.59.0595b22: 以加持力生中臺藏身也。即與等者。顯此
T2217_.59.0595b23: 所生加持身與本地身無別義也。而以等
T2217_.59.0595b24: 者。如來住神變加持説三密法是遠爲
T2217_.59.0595b26: 同也。即此者。今中臺藏身也。此身所住名
T2217_.59.0595b29: 毘盧遮那義上已釋之○佛所以入此三昧
T2217_.59.0595c01: 者。佛住畢竟無相寂滅之法。以大悲故
T2217_.59.0595c02: 住於三昧令一切大會及無量衆生得見
T2217_.59.0595c03: 此大悲胎藏曼荼羅莊嚴大會嚴妙之法。即
T2217_.59.0595c04: 是於無相中而現有相。雖復有相而從因
T2217_.59.0595c05: 縁生即不生義同於性淨之法。而令衆生
T2217_.59.0595c06: 各隨本縁見種種色聞種種聲獲種種法
T2217_.59.0595c07: 各隨心器如法修行。有如是大因縁故又
T2217_.59.0595c08: 爲滿足金剛手所問之法令明白無餘故
T2217_.59.0595c10: 見大悲胎藏嚴妙之法之故。然則經疏互顯
T2217_.59.0595c11: 歟。問。自證無相位言心倶絶歟。答。言心
T2217_.59.0595c12: 倶離而心唯存。問。既云倶離何亦存心
T2217_.59.0595c13: 乎 答。雖離如義及一一心然猶不二心存
T2217_.59.0595c16: 言語盡竟心行亦寂而具縁品釋自證三菩
T2217_.59.0595c17: 提自心自覺。又不思議疏祕祕中祕釋云。本
T2217_.59.0595c19: 相極位猶有不二心。若不爾者同木石歟。
T2217_.59.0595c20: 問。若爾與顯乘一心無相爲至極。而成契
T2217_.59.0595c21: 證絶言之義何殊乎 答。彼四言九心分位
T2217_.59.0595c22: 未及如義一一心。況不二心乎 問。若爾無
T2217_.59.0595c23: 相位唯識大無五大乎。答。法佛法爾六大
T2217_.59.0595c24: 自證位本有云六大法身。所以隨縁六大是
T2217_.59.0595c25: 色心無礙唯心唯色。故依唯心＊之邊雖云
T2217_.59.0595c26: 不二心於法爾六大全無増減異矣彼本
T2217_.59.0595c27: 不生理自有理智者。理五大智識大也。可
T2217_.59.0595c28: 思之。尋云。能造六大色形有無如何。答。
T2217_.59.0595c29: 木幡義云。隨縁六大色心無礙故雖云識大
T2217_.59.0596a01: 亦有色形五大或無色形法位六大識大
T2217_.59.0596a02: 無色形五大有色形也。私云。若法爾若隨
T2217_.59.0596a03: 縁六大論色形是所生四＊曼相也。能造六
T2217_.59.0596a04: 大若識若五大不可有色形堅濕燸動。無礙
T2217_.59.0596a05: 了知性故。實四大亦觸境非顯形二色故。但
T2217_.59.0596a06: 與顯異。彼有爲事法此無爲理性故
T2217_.59.0596a07: 次又釋歎加持住處等者。前擧住處體今歎
T2217_.59.0596a08: 住處徳也。論云。如來加持廣大金剛法界宮
T2217_.59.0596a10: 祕名。疏家爲體徳二義各擧一義互顯歟。
T2217_.59.0596a11: 或又五佛縁起次第轉釋故論疏無ｃ違。例如
T2217_.59.0596a12: 下四種身文轉釋又五字文中轉釋也。又住
T2217_.59.0596a13: 處配五佛是三摩耶身五佛歟。宮閣即如來
T2217_.59.0596a14: 三摩耶形故先徳釋云。法界宮者法界塔婆
T2217_.59.0596a16: 適無所依者。或本適字用正訓。順前後
T2217_.59.0596a17: 文歟
T2217_.59.0596a18: 此與釋論三種金剛三昧者。智論四十七云。
T2217_.59.0596a19: 問曰。三種三昧何以皆言金剛 答曰。初
T2217_.59.0596a20: 言金剛中言金剛輪後言如金剛。如金剛
T2217_.59.0596a21: 三昧佛説能貫穿一切諸法。亦無不見是
T2217_.59.0596a22: 金剛三昧能通達諸三昧。金剛輪三昧者得
T2217_.59.0596a23: 是三昧即能持諸三昧輪。是皆佛自説義。論
T2217_.59.0596a24: 者攝持義。言如金剛三昧者。能破一切諸
T2217_.59.0596a25: 煩惱結使無有遺餘。譬如釋提桓因手執
T2217_.59.0596a27: 合。只例同金剛義歟。或三事三種其數同
T2217_.59.0596a28: 故云大同歟。或終一義大同。意云。三種中
T2217_.59.0596b01: 法界者廣大者。安然云。此法界宮有二種義。
T2217_.59.0596b02: 一自受用遍法界宮。義釋云。大謂無邊際故
T2217_.59.0596b06: 別教他受用土。如何今爲祕密教中遮那土
T2217_.59.0596b07: ＊耶 答。別圓兩教通有他受用。今此華藏
T2217_.59.0596b08: 世界圓他受用身土。於一世界分二義更
T2217_.59.0596b10: 宮是爲淺義宮。深祕義者金剛者實智之智。
T2217_.59.0596b11: 即能破之義。法界者廣大＊之義。即實智之
T2217_.59.0596b12: 體。宮者無相法身妙住之境心王所都心神
T2217_.59.0596b13: 所宅。此宮是古佛成道之處也。故云宮。隨
T2217_.59.0596b14: 如來所應之處無非是宮。所以名爲金剛
T2217_.59.0596b16: 土。此義不可。此目近詞也。尤可指上宮
T2217_.59.0596b17: 也。又智證大師遮那土總云他受用土。恐
T2217_.59.0596b18: 非理。兩部經是理智法身境界故。當知大師
T2217_.59.0596b19: 御意此宮下釋成深祕法界宮義。釋論下引
T2217_.59.0596b20: 智度淺略宮簡異密宗義。今此宗下還成密
T2217_.59.0596b21: 乘義也、或所謂以下文述淺略義。所謂是後
T2217_.59.0596b22: 次義故
T2217_.59.0596b23: 古佛成菩提處者。疏第十六云。然此五事仍
T2217_.59.0596b26: 二云。以羅字門等淨此心故生其眞實智
T2217_.59.0596b28: 准此等釋望行者修顯分別新古歟。又義
T2217_.59.0596b29: 云。古佛成菩提者菩提實義也。疏第六云。謂
T2217_.59.0596c02: 佛故云古佛成菩提也。今教教主成佛外迹
T2217_.59.0596c03: 加持身。故對彼云古佛耳
T2217_.59.0596c04: 摩醯首羅天宮者。智論第二云。如摩醯首羅
T2217_.59.0596c07: 地論云。現報利益受佛位故。後報利益摩醯
T2217_.59.0596c09: 佛果名爲現報○菩薩後身地前業感故名
T2217_.59.0596c11: 成滿異佛位故。果位彰時後報利益。寄色
T2217_.59.0596c13: 二師釋大異。今疏順後釋矣
T2217_.59.0596c14: 釋論云第四禪等者。智論第九云。問曰。何以
T2217_.59.0596c15: 故名爲淨居天梵世天。答曰。第四禪有八
T2217_.59.0596c16: 種。五種是阿那含住處。是名淨居。三種凡夫
T2217_.59.0596c17: 聖人共住。過是八種有十住菩薩住所。亦
T2217_.59.0596c19: 宮界内攝乎 答。唯識疏云。其淨居上有實
T2217_.59.0596c20: 報土。第十地居。爲三界所爲不爾乎。佛地
T2217_.59.0596c21: 論説。此他受用所居淨土爲第十地諸菩薩
T2217_.59.0596c23: 自在宮非淨居攝。瑜伽第四云。色界之中
T2217_.59.0596c24: 十八住處。無想天廣果天攝。非別處所。既
T2217_.59.0596c25: 云十八住處。復言無想攝廣果天。故自在
T2217_.59.0596c26: 宮非五淨居。若淨居攝處應十七非十八
T2217_.59.0596c28: 意色界攝而非淨居攝。然倶以爲界内攝矣。
T2217_.59.0596c29: 今疏意非三界攝。故下文非今説云不獨
T2217_.59.0597a02: 顯知論非三界攝也。疏第五云。次於東方
T2217_.59.0597a03: 最近北邊布列五淨居衆○阿闍梨言此是
T2217_.59.0597a04: 五那含天子耳。過此以上有菩薩受佛識
T2217_.59.0597a05: 位處。亦名淨居天。多是一生補處菩薩。是
T2217_.59.0597a07: 第二院分。准知又可界外耳。問。住心論
T2217_.59.0597a08: 三引起世經云。他化天上有魔波旬屬他
T2217_.59.0597a10: 在豈非色天攝乎。依之淨影釋云。此他化
T2217_.59.0597a11: 上別有魔天處。近他化亦他化攝○依大
T2217_.59.0597a12: 智論。五淨居上別更有一菩薩淨居○是第
T2217_.59.0597a13: 十地菩薩住處。以此通前色界合有二十三
T2217_.59.0597a15: 故＊云可他化攝。十住菩薩界外聖人故非
T2217_.59.0597a16: 色天攝也。依之或經云。有妙淨土出過三
T2217_.59.0597a18: 欲天中雖擧波旬天色天中無示今天。斯
T2217_.59.0597a19: 則自顯界外義歟。義章釋文點可讀以此
T2217_.59.0597a21: 天＊之便雖擧此天非謂色界攝歟
T2217_.59.0597a22: 今此宗明義等者。開題云。若據淺略義摩
T2217_.59.0597a25: 深二義者大自在天王宮是爲淺義宮。深祕
T2217_.59.0597a26: 義者宮者無相法身妙住之境。此宮是古佛
T2217_.59.0597a28: 此宮古佛等文中所謂下一句淺義標句上一
T2217_.59.0597a29: 句深義結文也。然今文重釋前深祕意也。
T2217_.59.0597b01: 今指成佛外迹云深祕。對如常淺略故。若
T2217_.59.0597b02: 不爾者何今云有應之處矣。但上文所謂者
T2217_.59.0597b03: 復次義。非釋成上歟。猶如釋論中本論所
T2217_.59.0597b04: 謂云復次矣。或又轉釋深祕即爲淺略也。
T2217_.59.0597b05: 如疏下云轉釋佛莊嚴藏耳。當知智論義
T2217_.59.0597b06: 爲淺今經義爲深也
T2217_.59.0597b07: 神心所宅者靈明性云神心。即靈知神知義
T2217_.59.0597b08: 也。神心是能住自性理佛也。所宅即所住受
T2217_.59.0597b09: 用智身也
T2217_.59.0597b10: 謂隨如來有應之處等者。自在宮處所不定
T2217_.59.0597b11: 意歟。佛地論第一云。如是淨土爲與三界
T2217_.59.0597b12: 同一處所爲各別＊耶。有義各別。有處説
T2217_.59.0597b13: 在淨居天上有處説在西方等故。有義同
T2217_.59.0597b14: 處。淨土周圓無有邊際通法界故。如實
T2217_.59.0597b15: 義者。實受用土周遍法界無處不有。不可
T2217_.59.0597b16: 説言離三界處亦不可説即三界處。若隨
T2217_.59.0597b17: 菩薩所宜現者或在色界淨居天上或在西
T2217_.59.0597b19: 如實義者矣。智證大師在唐記云。第四禪者
T2217_.59.0597b20: 若於毘盧遮那之分爲遍法界第四禪乎。
T2217_.59.0597b21: 答。然也。諮問。若遍法界皆是第四禪者。唯
T2217_.59.0597b22: 有遮那住處應無衆生所居乎。答。遮那
T2217_.59.0597b23: 雖遍法界不妨衆生所住。猶如寂光遍於
T2217_.59.0597b25: 第四云。大日如來身如閻浮檀金紫磨金
T2217_.59.0597b26: 色。首戴髻髮被絹縠衣。此是首陀會天成
T2217_.59.0597b27: 最正覺之幖幟也。彼界諸聖天衆衣服輕妙
T2217_.59.0597b28: 本質嚴淨不復假以外飾故世尊俯同其
T2217_.59.0597c01: 五淨居天成正覺歟 問。金剛頂經云。住
T2217_.59.0597c03: 與今自在天宮同異何 答。安然教時義第
T2217_.59.0597c04: 四云。第四禪色究竟天有五種名。一名色究
T2217_.59.0597c05: 竟二名有頂三名須陀會四名魔醯首
T2217_.59.0597c06: 羅五名阿那含天。第四禪主亦名＊魔醯首
T2217_.59.0597c09: 在徳故。金剛智佛住胎界理身故呼彼理
T2217_.59.0597c10: 身云色究竟。色身究竟體故。故大師釋云。
T2217_.59.0597c13: 身佛住實相理。爲自他受用現三十七尊
T2217_.59.0597c14: 令一切入不二之道。理法身佛住如如寂
T2217_.59.0597c15: 照法然常住。不動而動現八葉爲自受用
T2217_.59.0597c16: 示三重曼羅令十界證大空。雖是理
T2217_.59.0597c21: 文證既分明也。不可異求矣當知大日經是
T2217_.59.0597c22: 理智不二之理身説。金剛頂又智理不二之
T2217_.59.0597c23: 智佛談也。故金界遮那以止觀一羽而結智
T2217_.59.0597c24: 印胎藏毘盧以定惠兩手而作定印。甚以
T2217_.59.0597c25: 有深意者歟。又金剛頂經。能住佛身擧智
T2217_.59.0597c28: 智徳號。三經教主住處義良有以也。此中
T2217_.59.0597c29: 有味。深思當見矣。問。諸經中皆以器界爲
T2217_.59.0598a01: 住處。何今以佛身心爲住處＊耶。答。凡三
T2217_.59.0598a02: 乘教雖云唯識所變猶論心外之依正。一
T2217_.59.0598a03: 乘宗雖談一心縁起屡滯因海之人法。斯
T2217_.59.0598a04: 則洗滌心外之鑛垢未開心中之祕寶故。
T2217_.59.0598a05: 然今教意性徳本具忽陳恒沙已有速顯。是
T2217_.59.0598a06: 故金剛尼吒天本有衆生心上月輪。胎藏法
T2217_.59.0598a07: 界宮豈非我等胸中之蓮臺。所住是依正輪
T2217_.59.0598a08: 圓之法界。何遙擧鷲峰之岫。能住亦理智瑜
T2217_.59.0598a09: 伽之佛體。誰遠尋鵝王之迹。故經中或云三
T2217_.59.0598a10: 十七尊住心城或云大菩提心光明殿此
T2217_.59.0598a11: 意矣。依之序分六動名六根本煩惱之動搖。
T2217_.59.0598a12: 誰混東涌西沒之奇瑞。流通衆退説皆悉禮
T2217_.59.0598a13: 佛隱而不現。寧同作禮而去之儀式。故大師
T2217_.59.0598a14: 釋云。恒沙眷屬鎭住自心之宮無盡莊嚴優
T2217_.59.0598a16: 彰四曼之性。理佛智佛大我住心月而説
T2217_.59.0598a17: 三密之法。大師釋云。雙圓性海談四＊曼自
T2217_.59.0598a19: 先徳釋云。聲字實相各窮性海之深理。大三
T2217_.59.0598a21: 此中深義依事相更問觀。夫金薩灌頂之
T2217_.59.0598a22: 日拜諸佛臆中之曼荼妙雲流傳之時開衆
T2217_.59.0598a23: 生心上之鐵塔。五輪本我身。誰求西土之
T2217_.59.0598a24: 雲。兩部即吾心。何仰東流之風。故今疏中
T2217_.59.0598a25: 釋此中祕密謂心爲佛塔也。金剛頂經中説
T2217_.59.0598a26: 此即毘盧遮那聖衆集會便爲現證率都婆
T2217_.59.0598a27: 塔。可悉之。可悉之。又疏第五釋内心曼荼
T2217_.59.0598a28: 羅云。此是如來祕傳之法。不可形於翰墨。
T2217_.59.0598a29: 故寄在圖像以示行人。若得深意者自當
T2217_.59.0598b02: 之 問。今理佛住智身。何云有應乎。答。
T2217_.59.0598b03: 信證僧正義云。應有二義。一是符應義二相
T2217_.59.0598b05: 相應義可然。又疏第四云。須陀會天俯同之
T2217_.59.0598b07: 應何失然。非受用以下應也
T2217_.59.0598b08: 一切持金剛者等者。今持金剛可通菩薩。
T2217_.59.0598b09: 衆成就總句。皆悉衆會是廣故。故住心論第
T2217_.59.0598b10: 十釋今金剛云。金剛者五部諸尊所持法界
T2217_.59.0598b12: 指此文云其金剛名曰虚空無垢等故。但
T2217_.59.0598b13: 大師釋於金剛部中亦有五部故祕藏記
T2217_.59.0598b14: 云。五部即五智。一智所互具五智。所以成
T2217_.59.0598b16: 分三部五智。故二義中前義爲勝。別説中金
T2217_.59.0598b17: 剛菩薩列擧云及普賢菩薩等。今文外無菩
T2217_.59.0598b18: 薩總句故。又金剛菩薩名互通故。故疏第
T2217_.59.0598b19: 十二云。復次菩薩身即是金剛之體。而十方
T2217_.59.0598b20: 一切佛同以如來金剛智印授其手故名
T2217_.59.0598b22: 以上至咽出現無量十住諸菩薩。然此中自
T2217_.59.0598b23: 有二重。從心以下諸大眷屬。從心已上諸
T2217_.59.0598b25: 此等釋。當知今文持金剛通二重眷屬云
T2217_.59.0598b26: 持金剛也。住心論釋又此意矣。故寶鑰云。五
T2217_.59.0598b28: 剛部也。又總句金剛含二類故。指其中
T2217_.59.0598b29: 云其金剛也。或雖通二金剛名近内眷屬
T2217_.59.0598c01: 故從勝云其歟。問。金剛頂經中與九十倶
T2217_.59.0598c02: 胝菩薩衆倶之總句置大摩尼殿後。諸經亦
T2217_.59.0598c03: 爾。何今違顯密諸經例衆成總句安樓閣
T2217_.59.0598c04: 前乎。答。或云。處衆各總別二節故＊綺文
T2217_.59.0598c05: 也。私云。處衆交擧而顯依正不二人法一體
T2217_.59.0598c06: 義歟
T2217_.59.0598c07: 兼得淺深二釋者。鈔云。淺謂執持。執持金剛
T2217_.59.0598c09: 含二義歟。執持住持故。意云。標今謂持金
T2217_.59.0598c10: 剛結於義爲勝文起盡無爭執持相望持金
T2217_.59.0598c12: 順兼字及結文故。問。若爾不順故字應
T2217_.59.0598c13: 云然隨文便 何 答。今持金剛亦兼執義
T2217_.59.0598c15: 語陀羅具執持二義故。舊云執金剛新云
T2217_.59.0598c16: 持金剛。然今經兼得新舊深淺二釋故隨文
T2217_.59.0598c19: 五百執金剛神者。或云表釋迦五百大願歟。
T2217_.59.0598c20: 或示五百塵點歟
T2217_.59.0598c21: 心王所住之處等者。准上文云如來在此宮
T2217_.59.0598c22: 中爲獨處耶下文云心王毘盧遮那可局
T2217_.59.0598c23: 大日一尊。今經教主故。心數又第一重等内
T2217_.59.0598c24: 大眷屬歟。下衆成就文列金剛菩薩故今文
T2217_.59.0598c25: 擧内眷屬顯大眷屬歟。云智印及執金剛
T2217_.59.0598c26: 故。疏第四云。曼荼羅者名聚集。乃至十世界
T2217_.59.0598c27: 微塵數差別智印輪圓輻湊翼輔大日心王。
T2217_.59.0599a02: 貫兩重故不指屬矣。又住心論釋今經文
T2217_.59.0599a03: 云。心王如來大毘盧遮那五智四印及心數
T2217_.59.0599a07: 擧能説人。非五佛皆爲教主歟。或又但心
T2217_.59.0599a08: 王如來大毘盧遮那釋薄伽梵句。五智四曼
T2217_.59.0599a09: 釋如來乃至法界文。次下配釋分明故與疏
T2217_.59.0599a10: 釋同。大日普門體故云諸尊徳號。猶如金
T2217_.59.0599a11: 剛頂經一切如來釋大日如來矣。或薄伽梵
T2217_.59.0599a13: 疏。可思之 問。依轉識得智義四佛是八
T2217_.59.0599a15: 識九識皆是心王體。何今屬心數乎。答。今
T2217_.59.0599a16: 教意帝網瑜伽＊故心數心王重重也。故頌云。
T2217_.59.0599a18: 常一途義勿令疑矣。又祕藏記中。一識心王
T2217_.59.0599a19: 八識心王。別本即身義中。以法界智爲本爲
T2217_.59.0599a20: 證四佛等八識爲心數＊耶。實義是互相渉
T2217_.59.0599a21: 入彼此加持故主伴重重王數多多也。雜問答
T2217_.59.0599a23: 身義云。約金剛界七十三尊大日爲心王
T2217_.59.0599a24: 餘七十二尊爲心數。約胎藏界五百尊大日
T2217_.59.0599a26: 即身義云。心王者法界體性智等。心數者多
T2217_.59.0599a28: 歟。住心論云五佛即心王之故或又通四菩
T2217_.59.0599a29: 薩歟。祕藏記云。不動九識其餘十佛刹一
T2217_.59.0599b02: 意八葉中臺云九識第一重以外云其餘
T2217_.59.0599b03: 故
T2217_.59.0599b04: 無不即入金剛界中者。准上文云金剛法界
T2217_.59.0599b05: 宮。指彼宮云金剛界中歟。又第二十卷云。
T2217_.59.0599b06: 一切大會曼荼羅皆是一身無別身也。即普
T2217_.59.0599b08: 心王心數諸尊當體云金剛界歟。界是性義
T2217_.59.0599b09: 名身體也。金剛界儀軌云。應當知自身即
T2217_.59.0599b12: 身故云爾。故前後釋是同歟
T2217_.59.0599b13: 心王毘盧遮那成自然覺等者。此爲成今經
T2217_.59.0599b14: 説會加持身須先明自證法門身主伴也。故
T2217_.59.0599b15: 云如來内證功徳自證三菩提義也。下卷中
T2217_.59.0599b19: 無減非造作所成故云自然覺也。故第四
T2217_.59.0599b20: 云。如來妙嚴之相法爾無減。非造作所成
T2217_.59.0599b23: 第一云。如來無礙知見者一切衆生相續中
T2217_.59.0599b25: 知之。是顯十地非境之旨也。故上文云。則
T2217_.59.0599b26: 雖十地菩薩尚非其境界。下卷中。十住菩
T2217_.59.0599b28: 如先辨耳。問。唯佛與佛者何佛乎。答。當
T2217_.59.0599b29: 經理佛＊云唯佛金界智身云與佛。例如止
T2217_.59.0599c01: 觀唯佛與佛文弘決中釋唯佛釋迦與佛十
T2217_.59.0599c02: 方佛也
T2217_.59.0599c03: 約菩提義等者。抄云。雖法與人能所有異
T2217_.59.0599c04: 然恐難解。謂於曼荼羅中若但置印名法
T2217_.59.0599c05: 曼荼羅。即約菩提義金剛印。若於彼中置
T2217_.59.0599c06: 一切賢聖各持其印依位而住。是約佛陀
T2217_.59.0599c08: 故云難解歟。今謂不爾。結前自證法門故
T2217_.59.0599c09: 云菩提義。謂自證三菩提故。此自證法門法
T2217_.59.0599c10: 爾所成其性決定不改故云金剛印。非印
T2217_.59.0599c12: 現加持身。大日及内大等羯磨身故云約佛
T2217_.59.0599c13: 陀義即有無量無邊持金剛者。是即生後也。
T2217_.59.0599c14: 問。第四云。以如是内證之徳無量無邊
T2217_.59.0599c16: 釋法門身又所現。如何。答。法門身有二重。
T2217_.59.0599c17: 法身三摩地等内證徳也。種子法曼荼羅是
T2217_.59.0599c18: 所現加持身也。四曼身皆説法利生此皆加
T2217_.59.0599c19: 持身故。故即身義云。法身三摩地等亦名
T2217_.59.0599c22: 問。自證法門五十一心數九識心王等不同。
T2217_.59.0599c23: 何皆云智印＊耶。答。智所印持故。或與智
T2217_.59.0599c24: 相應故。信進慚等又云智印歟
T2217_.59.0599c25: 由此衆徳等者。此文有二義。一云既云衆
T2217_.59.0599c26: 徳却釋前自證功徳主伴集會義歟。二云
T2217_.59.0599c27: 案經文集會言專指今經會座故。所以約
T2217_.59.0599c28: 佛陀義成衆會義也。又此者目近之辭故。雜
T2217_.59.0599c29: 問答云。此内證境平等界中有過塵數心王
T2217_.59.0600a01: 心數。是會集之義也。此一相平等四種法身
T2217_.59.0600a02: 遍衆生趣説法利益。此説聽處名爲集會
T2217_.59.0600a04: 切持金剛者皆悉集會者多人相望而成集
T2217_.59.0600a05: 會義。何今約一人具徳云一切集會＊耶。
T2217_.59.0600a06: 答。若少分未等一法未滿等反釋經一切文。
T2217_.59.0600a07: 故知具一切徳。持金剛者一味到實際故
T2217_.59.0600a08: 云皆悉集會歟。或又經疏影略互顯也
T2217_.59.0600a09: 然以自在神力等者。疏第三云。然以如來加
T2217_.59.0600a10: 持故。從佛菩提自證之徳現八葉中胎藏
T2217_.59.0600a11: 身。從金剛密印現第一重金剛手等諸内眷
T2217_.59.0600a12: 屬。從大悲萬行現第二重摩訶薩埵諸大眷
T2217_.59.0600a13: 屬。從普門方便現第三重一切衆生喜見隨
T2217_.59.0600a14: 類之身。若以輪王灌頂方之則第三重如
T2217_.59.0600a15: 萬國君長第二重如朝廷百揆第一重如宗
T2217_.59.0600a16: 枝内弼中胎如垂拱之君。故華臺常智爲大
T2217_.59.0600a18: 胎藏身今經教主也。既云然以如來加持故。
T2217_.59.0600a19: 即中胎大日非云加持身＊耶。疏第六云成
T2217_.59.0600a20: 佛外迹是也。依之疏第四云。大日如來身紫
T2217_.59.0600a21: 磨金色被絹縠衣。此是首陀會天最成正
T2217_.59.0600a22: 覺之幖幟也。如來妙嚴之相法爾無減。非造
T2217_.59.0600a23: 作所成故。十住菩薩猶因承佛神力得見
T2217_.59.0600a26: 持身。今加持尊特身者今經教主云事不可
T2217_.59.0600a27: 異求矣。又般若僧正抄云。加持身者曼荼羅
T2217_.59.0600a28: 中胎尊○亦名字門道具足佛＊也。亦名具
T2217_.59.0600b01: 菩提自證徳。法門眷屬者金剛密印大悲普
T2217_.59.0600b02: 門等也。所現中擧第一重顯二三重眷屬
T2217_.59.0600b03: 也。或又法門眷屬者但智印也。總即別名故。
T2217_.59.0600b04: 問。疏第五云。内心妙白蓮華者是實相自然
T2217_.59.0600b05: 智惠。蓮華葉是大悲方便也。其餘三重是
T2217_.59.0600b06: 從此自證功徳流出諸善知識入法界門
T2217_.59.0600b08: 證功徳。能現法門相違如何。答。自證法門
T2217_.59.0600b09: 立名隨宜通而言之。皆法門身。又自證功徳
T2217_.59.0600b10: 也。第三卷中臺八葉云自證約勝。第五三
T2217_.59.0600b11: 重云自證據通門也。故當卷下十九執金
T2217_.59.0600b12: 剛云内證之徳四大菩薩云内證功徳。即
T2217_.59.0600b13: 此意矣。又八葉云大悲者。配因根究竟時
T2217_.59.0600b14: 有此義故歟。疏第二十云。爲以中臺爲菩
T2217_.59.0600b16: 持大空戰具者。抄云。今此諸執金剛各從一
T2217_.59.0600b17: 門内自證智遍一切所破諸無明障染義
T2217_.59.0600b18: 名戰具。大空智即戰具名大空戰具。作持
T2217_.59.0600b19: 業釋。或執金剛者各隨一門法界幖幟謂。是
T2217_.59.0600b21: 一智印皆徹
字本不生際而一相一味
T2217_.59.0600b22: 故云大空。故云一相一味到於實際也。各
T2217_.59.0600b23: 有斷惑功故云戰具也。或又一一智印具
T2217_.59.0600b24: 衆徳而渉入猶如虚空含衆像無礙故云
T2217_.59.0600b25: 大空歟。即身義云法身同虚空而無礙。含
T2217_.59.0600b27: 所印持皆同虚空無垢之相無有餘相故
T2217_.59.0600b28: 云大空。虚空遊歩等准知之。擧初二三顯
T2217_.59.0600b29: 餘歟
T2217_.59.0600c02: 根本煩惱歟。今依主立名矣。又通百六十
T2217_.59.0600c04: 相貎而縛心。如天帝五繋縛縛修羅。故
T2217_.59.0600c08: 百六十隨煩惱歟
T2217_.59.0600c10: 御本記云
T2217_.59.0600c11: 建治四年二月七日於醍醐寺中正院加點
T2217_.59.0600c12: 畢 金剛佛子頼瑜
T2217_.59.0600c13:
T2217_.59.0600c14:
T2217_.59.0600c15:大日經疏指心鈔卷第三
T2217_.59.0600c16: 疏卷第一之三
T2217_.59.0600c17: 次明所住樓閣及師子座者。上法界宮是所
T2217_.59.0600c18: 依國城也。今樓閣即所住堂殿也。故教王
T2217_.59.0600c20: 趣經云。在於欲界他化自在天王宮中大摩
T2217_.59.0600c23: 可知矣
T2217_.59.0600c24: 信解者始從眞正發心等者。智證大師抄云。
T2217_.59.0600c26: 義釋裏付云。義有三番。一博地凡夫初發
T2217_.59.0600c27: 心。二初住已上菩薩初發心。三究竟發心。若
T2217_.59.0600c28: 約實義眞名約究竟而今且依＊博地。言眞
T2217_.59.0600c29: 正者所發大心是眞是正不僞不邪故名眞
T2217_.59.0600c30: 正。發此大心位同大覺故名眞正。望前
T2217_.59.0585a02: 根猶云久集無量福智。非是頓證人。又初
T2217_.59.0585a03: 菩薩云遇佛聞是大乘。可大品經。＊若爾何
T2217_.59.0585a04: 以此二菩薩爲即身頓成證乎 答。既云
T2217_.59.0585a05: 未發心前指宿善云久集福徳智也。故疏
T2217_.59.0585a06: 第四云。若諸衆生未曾於過去無量佛所久
T2217_.59.0585a07: 種善根於此祕密乘未曾修習則造次聞
| T2217_.59.0585a08: | 之不能信受 | 文 | 次聞是大乘者。大品本具 |
T2217_.59.0585a10: 乗歟。猶如楞伽經云我乘大乘無上法矣。
T2217_.59.0585a11: 大師住心論云。牛羊等車徐進必經三大無
T2217_.59.0585a12: 數劫。神通寶輅凌虚空速飛一生之間必至
| T2217_.59.0585a13: | 所詣 | 文 |
T2217_.59.0585a15: 文永十一年於高野山丈六堂
| T2217_.59.0585a16: | 金剛資頼瑜 | 生年四 十九歳 |
T2217_.59.0585a18:
T2217_.59.0585a19:
T2217_.59.0585a20:
T2217_.59.0585a21: 疏卷第一之二
T2217_.59.0585a22: 如是我聞等者。智證大師抄云。如是我聞者
T2217_.59.0585a23: 約已開門爲阿難我。若爾阿難非大日侍
T2217_.59.0585a24: 者。何稱我聞。阿闍梨云。約法界通開義無
| T2217_.59.0585a25: | 其妨難 | 文 | 又云。此經我聞或云金剛薩埵之 |
T2217_.59.0585a27: 遮那對於聲聞。何非阿難我耶。示明文
T2217_.59.0585a28: 佛心經下卷有毘盧遮那對告阿難之文。
T2217_.59.0585a29: 煩故不具引。既有對告文。何故非阿難之
| T2217_.59.0585a30: | 我耶 | 但世學者未見此文 守株費見而已云云 | 開題有三釋。初金剛 |
| T2217_.59.0585b01: | ＊薩埵之詞。次毘＊盧遮那親指言也 | 指者佛説 云爾也 |
| T2217_.59.0585b02: | 三法爾有無人増減 | 云云 | 私云。准諸經例且 |
T2217_.59.0585b04: 總持藏爲金剛手受持。祕藏記爲結集者
| T2217_.59.0585b05: | 矣。故祕藏記云。結集修多羅藏 | 阿難 | 毘尼 |
| T2217_.59.0585b06: | 耶藏 | 優婆 離 | 阿毘達摩藏 | 迦栴 延 | 般若藏 | 文殊 | 祕密 |
| T2217_.59.0585b07: | 藏 | 普賢 | 是守護經説。又顯教中説云。佛滅度 |
| T2217_.59.0585b09: | 集諸經。是即總。守護經所説別耳 | 云云 | 此釋 |
T2217_.59.0585b11: 約結集伴通阿難歟。若依結集主者金剛
T2217_.59.0585b12: 手也。故安然釋云。若約結集主者是金剛
| T2217_.59.0585b13: | 手。若約結集伴者亦通阿難也 | 云云 | 又智證 |
T2217_.59.0585b15: 題説藏記文唯金剛手結集也。既云顯教中
T2217_.59.0585b16: 依智論等説歟。彼論云。迦葉･阿難於王舍
T2217_.59.0585b17: 城結集三藏爲聲聞藏。文殊･阿難於鐵圍
| T2217_.59.0585b18: | 山集摩訶衍爲菩薩藏 | 文 | 此論摩訶衍者但 |
T2217_.59.0585b20: 手受持。全非阿難傳持也。若爾何撿六度
T2217_.59.0585b21: 經明文撿佛心經一説遮金薩結集義。況
T2217_.59.0585b22: 對告人未必結集者。恐似守株費智耳。但
T2217_.59.0585b23: 祕藏記總別釋是於前四藏作總別也。又
T2217_.59.0585b24: 普賢金薩顯密異。故理趣釋云。是菩薩本是
T2217_.59.0585b25: 普賢。從大日如來受金剛杵之故名金剛
| T2217_.59.0585b26: | 手 | 文 | 奧州得一於眞言宗擧十一箇未決中 |
T2217_.59.0585b28: 聞。今疑此經釋迦如來滅度後八百年時＊毘
T2217_.59.0585b29: 盧遮那自對普賢執金剛手等而説。爾時阿
T2217_.59.0585b30: 難迦葉等久已滅度。誰言我聞。若言龍樹
T2217_.59.0585c01: 菩薩結集者復從毘＊盧遮那佛口傳普賢。
T2217_.59.0585c02: 從普賢傳龍樹。如何龍樹稱我聞。若言普
T2217_.59.0585c03: 賢我聞者不爾。普賢菩薩非二乘凡夫肉眼
| T2217_.59.0585c04: | 所能見。何交雜人間結集 | 云云 | 或決云。今經 |
T2217_.59.0585c06: 薩出時以爲説經之時出阿難･迦葉生疑。
T2217_.59.0585c07: 是大過也。又龍樹結集不足起言。如是我
T2217_.59.0585c08: 聞是金剛手語也。開題云。
之語也。| T2217_.59.0585c09: | 我金剛＊薩埵從大日尊聞也 | 文 | 又云。通阿 |
T2217_.59.0585c11: 乘凡夫不見普賢者。普賢觀經説四衆八
| T2217_.59.0585c12: | 部得見普賢。可悉之 | 云云 | 私云。八百年龍樹 |
T2217_.59.0585c14: 義訣云。經篋廣長如床厚四五尺有無量
| T2217_.59.0585c15: | 頌 | 云云 | 正説時豈有經篋乎。故知金剛＊薩 |
T2217_.59.0585c17: 如來懸記之時。非啻害密藏宗旨亦闇違
T2217_.59.0585c18: 顯經明文矣。言交雜人間結集者智度論
T2217_.59.0585c19: 釋顯結集云。佛滅度後文殊･彌勒等諸大
| T2217_.59.0585c20: | 菩薩亦將阿難集此摩訶衍 | 取意 | 文殊彌勒 |
T2217_.59.0585c22: 不許者又顯經結集同疑
T2217_.59.0585c23: 經初五義等者。抄云。如來説法有五成就言
T2217_.59.0585c24: 如是我聞者信成就也。一時者時成就也。薄
T2217_.59.0585c25: 伽梵者教主成就也。住如來加持法界宮乃
T2217_.59.0585c26: 至生大樓閣寶王等所成就也。其金剛名曰
| T2217_.59.0585c27: | 虚空無垢等衆成就也 | 文 | 私云。此釋以通序 |
T2217_.59.0585c29: 成加通序之旨。若五義非五成者何作此
T2217_.59.0586a01: 釋耶。故抄釋五成就畢般若燈論亦有六
| T2217_.59.0586a02: | 義 | 文 | 既六成云六義。五義應是五成矣。或 |
T2217_.59.0586a04: 直牒經文不云疏云。可悉之又義云。以
T2217_.59.0586a05: 五字義爲五義非五成也。次下文如智論
| T2217_.59.0586a06: | 中廣明 | 文 | 然撿智論於如是我聞一時文 |
T2217_.59.0586a08: 時。問曰。佛經何以故初稱如是語。答曰。佛
T2217_.59.0586a09: 法大海信爲能入智爲能度。如是者即是
T2217_.59.0586a10: 信也。我者佛弟子等。雖知無我隨俗法
T2217_.59.0586a11: 説我非實我也。聞者非耳根。非耳根能
T2217_.59.0586a12: 聞聲。亦非耳識亦非意識。是聞聲事從多
T2217_.59.0586a13: 因縁生。一者。問曰。佛法中數等法實無。陰･
T2217_.59.0586a14: 界･入所不攝故。何以言一。答曰。隨世俗故
T2217_.59.0586a15: 有一。時者。有人言。一切天地好醜皆以時
| T2217_.59.0586a16: | 爲因。略説如是我聞一時五字別義竟 | 文 | 私 |
T2217_.59.0586a18: 也。既智論説分明。定知五義非五成就也。所
T2217_.59.0586a19: 以一時已上讓智論薄伽梵已下牒釋故。私
T2217_.59.0586a20: 更加一解云。通序六句中前五句云五義
T2217_.59.0586a21: 歟。今所牒如是乃至法界宮文六句中五句
T2217_.59.0586a22: 有之故。故准智論文説六成就。開信與聞
| T2217_.59.0586a23: | 而爲二故 | 文 | 良賁仁王經疏云。今依智論總 |
| T2217_.59.0586a25: | 主成。五者所成。六者衆成 | 略抄寶師涅槃疏 慈覺教王疏同之 | 故 |
T2217_.59.0586a27: 智度者。衆成中又綺所成而文不一純故
T2217_.59.0586a28: 且除之歟。重意云。五字爲五義可爲正
T2217_.59.0586a29: 説。智論略説如是我聞一時五字別義竟之
| T2217_.59.0586b01: | 文分明故 | 別本云如是我聞一時 五種各各義略説竟文 | 但至覺苑良賁 |
T2217_.59.0586b03: 總説六義未明所據。今記論意令易可
T2217_.59.0586b04: 知。然案智論。如是我聞一時牒爲一段開
T2217_.59.0586b05: 爲五種結爲三句。謂一如是二我三聞四
T2217_.59.0586b06: 一五時。是爲五語。如是爲一我聞爲二一
T2217_.59.0586b07: 時爲三。是爲三句。聞即我聞一是時數故。
T2217_.59.0586b08: 故結爲三句也。但論旨難尋。依順先聖且
| T2217_.59.0586b09: | 明句數 | 文 |
| T2217_.59.0586b11: | 無畏也。記者詞故。暹僧都義云。善無畏 | 云云 |
| T2217_.59.0586b13: | 困絶神識往詣冥司 | 文 | 此無畏御事也。故所 |
T2217_.59.0586b15: 由來等別説之時置此言歟。大日經供養法
T2217_.59.0586b16: 卷云。右阿闍梨所集大毘＊盧遮那成佛神變
T2217_.59.0586b17: 加持經中供養儀式具足竟。傳度者頗會意
| T2217_.59.0586b18: | 文 | 不思議疏下云。右阿闍梨已下翻譯家語 |
| T2217_.59.0586b19: | 也。此中阿闍梨者聖者文殊師利也 | 文 | 准此 |
T2217_.59.0586b21: 大本有十萬偈等者。開題云。此經總有三本。
T2217_.59.0586b22: 一法爾常恒本。諸佛法曼荼羅是也。二分
T2217_.59.0586b23: 流廣本。龍猛所誦傳十萬頌經是也。三略
| T2217_.59.0586b24: | 本。有三千頌。雖頌文三千經卷七軸也 | 文 |
| T2217_.59.0586b25: | 別本云。二分流本金剛 手所誦傳十萬頌是也文 | 都部陀羅尼目云。依 |
| T2217_.59.0586b27: | 卷經。唐國所譯略本七卷 | 文 | 疏下云。然此經 |
| T2217_.59.0586b29: | 衆各各廣演身口意差別法門則無限量 | 文 |
T2217_.59.0586c02: 流中廣本故云大本歟。下略有十萬者。望
T2217_.59.0586c03: 常恒本故云略歟海雲記云。此經梵筴有
T2217_.59.0586c04: 三本。廣本十萬偈。若依梵本具譯可有三
T2217_.59.0586c05: 百餘卷已來。廣本在西國不到此土。梵本
T2217_.59.0586c06: 經略本四千偈。更有略本二千五百偈。中天
| T2217_.59.0586c07: | 竺國大阿闍梨集令持。所傳者四千偈經 | 文 |
| T2217_.59.0586c09: | 譯者二千五百頌 | 云云 | 私云。開題三本與記 |
| T2217_.59.0586c11: | 差別法門則無限量 | 云云 | 指此歟。然記中四 |
T2217_.59.0586c13: 經序略本雖同記一本亦背疏文耳
T2217_.59.0586c14: 傳法聖者等者。開元録第九云。大毘＊盧遮那
| T2217_.59.0586c15: | 神變加持經七卷 | 第七一卷 是念誦法 | 沙門輸波迦羅。唐 |
T2217_.59.0586c17: 言歸迴至北天無幸而卒。所持梵本有勅
T2217_.59.0586c18: 迎還北在西京華嚴寺。取掌無畏與沙門
T2217_.59.0586c19: 一行於彼簡得數本梵經。還遂爲沙門一
T2217_.59.0586c20: 行譯大毘＊盧遮那經。其經具足梵文有十
T2217_.59.0586c21: 萬頌。今所出者撮其要取最。沙門寶月譯
| T2217_.59.0586c22: | 語沙門一行筆受 | 云云 | 十萬偈中取要爲三 |
| T2217_.59.0586c24: | 經卷七軸 | 文 | 理實三千頌應是前六卷。第七 |
| T2217_.59.0586c26: | 此經一部七卷。就中前六卷有三十一品 | 文 |
T2217_.59.0586c28: 部教持念次第共成一卷成七卷共成一
| T2217_.59.0586c29: | 部 | 云云 | 但密抄中此經七卷三十一品者。七卷 |
T2217_.59.0587a02: 存第七卷者。應云此經七卷三十六品。故
T2217_.59.0587a03: 知第七卷是六卷所攝也。問。傳法聖者誰
T2217_.59.0587a04: 人耶。答。准録中今經梵本無畏從無行相
T2217_.59.0587a05: 承。傳法聖者指無行歟。或龍智金剛智等
T2217_.59.0587a06: 歟。其故開題中十萬頌。或云龍猛誦出或
T2217_.59.0587a07: 云金剛智誦傳。既彼二聖誦傳是分流廣
T2217_.59.0587a08: 本。故知今三千頌龍智金剛智等取其要歟。
T2217_.59.0587a09: 又十萬頌雖云龍猛誦傳亦不妨金剛手。
T2217_.59.0587a10: 准知三千頌通龍猛歟。問。龍猛誦出未審。
T2217_.59.0587a11: 大日經序云。北天竺國勃嚕羅國中有大石
T2217_.59.0587a12: 山。壁立干雲。於其半腹有藏祕法窟。數
T2217_.59.0587a13: 千猿猴捧經出。暴風＊忽至吹一梵篋下來。
T2217_.59.0587a14: 樵夫取之獻王。王歡喜與之善無畏。無畏
| T2217_.59.0587a15: | 得之所翻七卷。 | 取意 | 又海雲大毘＊盧遮那 |
T2217_.59.0587a17: ＊盧遮那佛付屬金剛手菩薩經數百年
T2217_.59.0587a18: 傳中印度那蘭陀寺達磨掬多。達＊磨付屬
| T2217_.59.0587a19: | 中印度國三藏釋迦善無畏 | 文 | 造玄記 同之 | 又大日 |
T2217_.59.0587a21: 屬金剛手。金剛手次傳付屬那蘭陀寺達摩
T2217_.59.0587a22: 掬多阿闍梨。阿闍梨次屬中天竺國主釋迦
| T2217_.59.0587a23: | 善無畏 | 云云 | 此等説皆爲無畏相承不云 |
T2217_.59.0587a25: 空表製集等專以兩部祕藏之經偏存鐵塔
T2217_.59.0587a26: 流傳之旨。又龍猛論中載今經。若不傳則
T2217_.59.0587a27: 何引自造論乎。故表製集四云。昔毘＊盧
T2217_.59.0587a28: 遮那經。以瑜伽無上祕密最大乘教傳於
T2217_.59.0587a29: 金剛＊薩埵。金剛＊薩埵數百歳方得龍猛菩
T2217_.59.0587b01: 薩而授焉。龍猛又數百歳乃傳龍智阿闍梨。
T2217_.59.0587b02: 龍智又數百歳傳金剛智＊阿闍梨。金剛智
T2217_.59.0587b03: 振錫東來傳於和尚。自法身如來至于和
| T2217_.59.0587b04: | 上傳此道者六人而已 | 云云 | 出生義付法 傳血脈同之 | 貞元 |
T2217_.59.0587b06: 猶見在南天竺國傳授金剛頂瑜伽經及毘
| T2217_.59.0587b07: | ＊盧遮那總持＊陀羅尼法門 | 云云 | 龍猛入室龍 |
T2217_.59.0587b09: 傳則龍智何爲傳授法門乎。依此等心大
T2217_.59.0587b10: 師住心論中擧兩部＊曼陀羅畢云。若爾誰
T2217_.59.0587b11: 傳。答。初從大日如來至青龍阿闍梨有
| T2217_.59.0587b12: | 七葉大阿闍梨耶 | 云云 | 又金剛頂經略釋云。此 |
| T2217_.59.0587b14: | 文 | 既尋大師血脈專符表製集等文。造玄海 |
T2217_.59.0587b16: 雖唐家人師是惠果二傳之孫弟。展轉設有
T2217_.59.0587b17: 誤大師惠果面授之弟子。親受何有疑乎。又
T2217_.59.0587b18: 惠果行状云。常語門人曰。金剛界大悲胎
T2217_.59.0587b19: 藏兩部大教者諸佛祕藏即身成佛之路。訶
T2217_.59.0587b20: 陵辨弘新羅惠日竝授胎藏師位。釼南惟上
T2217_.59.0587b21: 河北義圓授金剛界大法。義明供奉亦授兩
T2217_.59.0587b22: 部大法。今有日本沙門來求聖教。以兩部
T2217_.59.0587b23: 祕奧壇儀印契漢梵無差悉受於心猶如
| T2217_.59.0587b24: | 寫瓶 | 云云 | 付法傳云。孔宣三千徳行四人。廣 |
| T2217_.59.0587b26: | 部。青龍則兼得兩部師位 | 文 | 當知不空以兩 |
T2217_.59.0587b28: 大師。又請來表云。和尚告曰。我先知汝來
T2217_.59.0587b29: 相待久矣。今日相見大好大好。報命欲竭無
| T2217_.59.0587c01: | 人付法。必須速辨香華入灌頂壇 | 云云 | 惠 |
T2217_.59.0587c03: 簡餘人而云無人付法。同＊門賢弟猶不比
T2217_.59.0587c04: 肩。況孫弟海雲等成同日論哉。次付經序
T2217_.59.0587c05: 者。石窟梵篋無畏直相承翻之歟。然今文
T2217_.59.0587c06: ＊阿闍梨傳者指無畏也。彼説云。傳法聖者
| T2217_.59.0587c07: | 探要三千頌 | 云云 | 此意無畏前有相承人。龍猛 |
T2217_.59.0587c09: 之安然又付二過不用之。一違胎藏相承
| T2217_.59.0587c10: | 過。二違不思儀疏過 | 云云 | 又實範上人更出 |
| T2217_.59.0587c11: | 二過。一違疏及開題失 | 序二千五百頌違疏 及開題三千頌歟 |
| T2217_.59.0587c12: | 二違開元貞元録失。 | 二録意無畏所譯梵本曩時 沙門無行所持也經序三藏 |
| T2217_.59.0587c13: | 乃持梵典 故相違也 | 次儀軌奧記者彼法潤弟子惟謹記 |
T2217_.59.0587c15: 軌非大師請來也。何爲難矣。抑南天北天之
T2217_.59.0587c16: 相承自門他門之諍論也。然眞言祕教以東
T2217_.59.0587c17: 寺爲正。故大原長宴僧都四十状云。池上廣
T2217_.59.0587c18: 慶＊阿闍梨云。伺習諸家灌頂無過東寺
| T2217_.59.0587c19: | 灌頂 | 云云 | 又小野纂要云。兩部大法＊阿闍梨 |
T2217_.59.0587c21: 南天歸之後唯授惠果一人。惠果和尚又
T2217_.59.0587c22: 唯授弘法大師。不授餘人。是故惠朗紹六
T2217_.59.0587c23: 爲七不得師位。義明印可紹攝不謂入室。
T2217_.59.0587c24: 不空惠果既不授之。隨誰傳哉。而他家與
| T2217_.59.0587c25: | 本所爭力。猶如游夏不聞張禹漫淡耳 | 云 |
| T2217_.59.0587c26: | 云 | 非啻自宗祖師獨慢亦是他門先徳共許 |
T2217_.59.0587c28: 云誦出金剛頂百千頌。未云誦持毘＊盧遮
T2217_.59.0587c29: 那經。又不思議疏中明今經第七卷由來云。
T2217_.59.0588a01: 無畏三藏於金栗王塔下依聖加被感得
| T2217_.59.0588a02: | 供養次第法 | 云云 | 全非鐵塔梵本也。何龍 |
| T2217_.59.0588a03: | 猛菩薩忝預如來之懸記 | 云云 | 專爲顯密 |
T2217_.59.0588a05: 法明道徳。何於兩部有所殘耶。彼義訣
T2217_.59.0588a06: 中。龍猛未入鐵塔前大日如來現其身授
| T2217_.59.0588a07: | 念誦法要 | 云云 | 此法要者大日經略行也。然其 |
T2217_.59.0588a09: 得金剛頂經梵本猶誦傳之。況既蒙指授。
T2217_.59.0588a10: 大日經廣本悋何不授＊耶。又於今經第七
T2217_.59.0588a11: 卷者。凡雖有鐵塔梵本修持行儀未明故
T2217_.59.0588a12: 求聖加被更感得供養次第法也。非六卷
T2217_.59.0588a13: 梵本外更有第七卷梵本歟。依之第七卷初
| T2217_.59.0588b01: | 文云。我依大日經王説 | 文 | 又義釋云。＊阿闍 |
| T2217_.59.0588b03: | 法 | 云云 | 抄云。＊阿闍梨者即指無畏三藏。烏仗 |
T2217_.59.0588b05: 中探取此品所有津要獨成一卷分爲五
| T2217_.59.0588b06: | 分。即此經第七卷也 | 文 | 或云。感見撰出雖異 |
T2217_.59.0588b08: 梵本譯成六卷。又總集一部教持念次第
| T2217_.59.0588b09: | 共成七卷共成一部 | 文 | 若爾何以此譯難 |
T2217_.59.0588b11: 經同本異譯。而彼經龍猛到鐵塔下時。毘
T2217_.59.0588b12: ＊盧遮那於空中爲龍猛説也。彼念誦法
T2217_.59.0588b13: 既大日説。此第七卷無畏私撰乎。故同題云。
| T2217_.59.0588c01: | 大毘＊盧遮那佛説要略念誦經 | 云云 | 但我依大 |
| T2217_.59.0588c03: | 自利利他悉地法 | 文 | 大日指前佛説云爾歟。 |
| T2217_.59.0588c04: | 開題其旨見 | 矣 | 義譯中撰出者以感得流通 |
T2217_.59.0588c06: 窟梵篋譯爲七卷。彼已有第七卷梵本。何
T2217_.59.0588c07: 云私撰出乎。或云。義釋文温古智嚴再治
T2217_.59.0588c08: 時加人言歟。二十卷草本疏中無彼説故。
| T2217_.59.0588c09: | 若爾何必爲指南 | 矣 | 況復龍猛論中載供養 |
T2217_.59.0588c11: 門他家相承作圖示之
T2217_.59.0588c12:
T2217_.59.0588c13:
T2217_.59.0588d14: 大師相承血脈
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| T2217_.59.0591b07: | 文義略周者。三千頌本文言簡略義理周備 | 爲 |
| T2217_.59.0591b08: | 言 |
| T2217_.59.0591b10: | 本 | 矣 | 智證疏抄云。言不題通序者。指三千 |
| T2217_.59.0591b12: | 本 | 文 | 問。後人私加歟。又以大本文加歟。 |
T2217_.59.0591b14: 加之歟。中川序分義云。十卷本智證裏書
T2217_.59.0591b15: 云。此三千頌不是大本故梵文上不題通
| T2217_.59.0591b16: | 序。今例十萬大經之本故加通序 | 云云 | 故此 |
| T2217_.59.0591b17: | 通序取加大本之眞文也 | 云云 |
T2217_.59.0591b19: 梵者謂薄伽聲依六義轉。如有頌言。自在
T2217_.59.0591b20: 熾盛與端嚴名稱吉祥及尊貴。如是六種
T2217_.59.0591b21: 義差別。應知總名爲薄伽。如是一切如來
T2217_.59.0591b22: 具有於一切種皆不相離。是故如來名薄
T2217_.59.0591b23: 伽梵。其義云何。謂諸如來永不繋屬諸煩
T2217_.59.0591b24: 惱故具自在義。炎猛智火所燒練故具熾
T2217_.59.0591b25: 盛義。妙三十二大士相等於莊嚴飾故具
T2217_.59.0591b26: 端嚴義。一切殊勝功徳圓滿無不知故具名
T2217_.59.0591b27: 稱義。一切世間親近供養咸稱讃故具吉祥
T2217_.59.0591b28: 義。具一切功徳常起方便利益安樂一
T2217_.59.0591b29: 切有情無懈廢故具尊貴義。或能破壞四
| T2217_.59.0591c07: | 魔怨故名薄伽梵 | 文 | 私云。此論是親光菩 |
T2217_.59.0591c09: 趣釋云又有六義如聲論所釋者。指聲論
T2217_.59.0591c10: 師云論師歟
T2217_.59.0591c11: 今此宗中薄伽梵是能破義者。問。今此能
| T2217_.59.0591c12: | 破義佛地六義隨一歟。如何。答。未必然 | 矣 |
| T2217_.59.0591c14: | 薄伽梵是能破之義也 | 文 | 既云今擧其一。非 |
T2217_.59.0591c16: 中能破義爲證。況又佛地中六義外擧破
T2217_.59.0591c17: 魔義。故依之。理趣釋云。時薄伽梵者能義
T2217_.59.0591c18: 破義也。所破者破四魔也。又有六義如聲
| T2217_.59.0591c19: | 論所釋。熾盛自在與端嚴等也 | 文 | 故知非隨 |
| T2217_.59.0591c20: | 一 | 矣 | 但至大師釋者。佛地有破魔成徳二義 |
T2217_.59.0591c22: 其一歟。所以指佛地云其一。非指六義
| T2217_.59.0591c23: | 中 | 矣 | 問。慈覺教王疏中。會佛地六義智 |
| T2217_.59.0591c25: | 之異 | 文 | 佛地六義如上出。智 度四義者。一有徳 義二巧分別義三有名聲義四能破義也 | 既 |
| T2217_.59.0591c27: | 伽梵義六義中説前亦已解 | 文 | 是又已解者。 |
T2217_.59.0591c29: 彼釋中四六配屬時。有徳配端嚴吉祥巧分
T2217_.59.0591d07: 別爲名稱義有名聲屬餘三義。全無能破
T2217_.59.0591d08: 配當。故知四者言總也。應云三六開合異
| T2217_.59.0591d09: | 矣 | 又疏釋六義中説者指佛地。前亦已解者 |
| T2217_.59.0591d10: | 能破義也。置亦言此意 | 矣 | 問。今能破若取 |
T2217_.59.0591d12: 者。彼又顯論難云今宗何。答。或於佛地
T2217_.59.0591d13: 中引聲論頌歟。故指聲論師云論師六義。
T2217_.59.0591d14: 以佛地破魔義云今此宗歟。或佛地中六
T2217_.59.0591d15: 義但以句義釋薄伽梵未及字義。然智論
T2217_.59.0591d16: 必以字義訓釋多名。故二論相望智度義勝
T2217_.59.0591d17: 故爲今宗義也。故抄云。謂彼顯宗之中。具
T2217_.59.0591d18: 足六義都名一薄伽梵。更無別義。今此宗
| T2217_.59.0591d19: | 中。以字義釋之復有多名故云今此 | 文 |
T2217_.59.0591d21: 祖。親光唯顯師故
T2217_.59.0591d22: 以大智明等者。以大日大圓智明破因海
T2217_.59.0591d23: 無明分位九種戲論妄識義也。無明者智
| T2217_.59.0591d24: | 礙。煩惱者煩惱礙 | 矣 | 煩惱即菩提故妄法 |
T2217_.59.0591d26: 始間隔暗惑自除也。是即非斷煩惱體。除
T2217_.59.0591d27: 非菩提之間隔故云能破也。故摩訶衍論
| T2217_.59.0591d28: | 云。謂斷煩惱。心斷除不起故 | 文 | 或大智者阿 |
T2217_.59.0592a01: 釋論亦云等者。智論第二云。復次頗伽名破。
T2217_.59.0592a02: 婆名能。能是能破婬怒癡故稱爲頗伽婆。
T2217_.59.0592a03: 問曰。阿羅漢辟支佛亦破婬怒癡。與佛
T2217_.59.0592a04: 何異。答曰。阿羅漢辟支佛雖破三毒亦
T2217_.59.0592a05: 不了了盡。譬如香在器中香雖無餘氣故
T2217_.59.0592a06: 在。有如草木薪火燒之烟盡炭灰不盡火力
T2217_.59.0592a07: 薄故。佛三毒永盡無餘。譬如劫盡火燒須
T2217_.59.0592a08: 彌山一切地都無煙無炭。如舍利弗瞋恚
T2217_.59.0592a09: 氣殘難陀婬欲氣殘畢陵伽婆蹉慢氣殘。譬
| T2217_.59.0592a10: | 如被鎖初脱時猶不便 | 文 | 私云。餘氣者習氣。 |
| T2217_.59.0592a11: | 即不染無知是也。大乘爲法執所知障 | 矣 |
| T2217_.59.0592a13: | 明種子 | 文 | 大師拔業因種心 | 文 | 何二乘倶云不 |
T2217_.59.0592a15: 對菩薩云未盡歟。或二乘倶有利鈍故。利
T2217_.59.0592a16: 二類斷種鈍二人不然。今擧鈍二乘。經文
T2217_.59.0592a17: 大師釋約利縁覺歟。或種習別故。抄云。雖
| T2217_.59.0592a18: | 除種子未盡習氣 | 文 | 或種約人執習據法 |
T2217_.59.0592a20: 復次帝釋等者。第二約女人釋薄伽義有
T2217_.59.0592a21: 二義。一息煩惱義二所從生義。此中所從
T2217_.59.0592a22: 生者從所生子能生母立名。謂人子所從
T2217_.59.0592a23: 母生故也。疏十七云。如來即是一切善法
| T2217_.59.0592a24: | 所從生處 | 文 | 此文能生如來云所從生。此爲 |
T2217_.59.0592a26: 是從生義。如人胎分成就時出離胎藏。如來
T2217_.59.0592a27: 亦爾。淨菩提心究竟圓滿時出過一切諸觀
| T2217_.59.0592a28: | 自然智生 | 文 | 今文無礙知見人皆悉從是生者 |
| T2217_.59.0592a29: | 此釋同 | 矣 |
T2217_.59.0592b02: 乘大日經宗亦金剛乘故云爾也。又准下若
T2217_.59.0592b03: 解金剛頂十六大生釋可金剛頂部因便明
T2217_.59.0592b04: 彼義也。即翻此義者。暫息永息等異故云
| T2217_.59.0592b05: | 爾。非翻二義 | 矣 | 般若佛母者。諸佛從般若 |
T2217_.59.0592b07: 佛也。故疏第七云。如來無礙知見在一切衆
T2217_.59.0592b08: 生相續中法爾成就無有缺滅。以於此眞
T2217_.59.0592b09: 言體相不如實覺故名爲生死中人。若能
| T2217_.59.0592b10: | 自知自見時。即名一切智者一切見者 | 文 |
T2217_.59.0592b12: 論中有此例。此者般若佛母也。一切善心
T2217_.59.0592b13: 與此智相應而斷煩惱故。倶舍云。若離擇
| T2217_.59.0592b14: | 法定無餘能滅諸惑勝方便 | 文 | 問。般若是 |
| T2217_.59.0592b16: | 則男。雖父母共産生諸子名父不爲母 | 云 |
| T2217_.59.0592b17: | 云 | 爾何。答。若定若惠以能生義名母。猶 |
T2217_.59.0592b19: 上釋云。據宗心有互出生之義。或顯曰不
| T2217_.59.0592b20: | 得 | 異抄 | 彼亦顯義也。或又文殊云三世覺母。 |
| T2217_.59.0592b21: | 可思之。又祕鍵云。  約定惠樹名 | 云云 |
T2217_.59.0592b23: 有如是隱語者。抄云。不可説直是般若佛
T2217_.59.0592b24: 母故言女人。此宗多有如此隱密之語。修
| T2217_.59.0592b25: | 學者應當觸所類例而思之耳 | 文 | 教時義第 |
T2217_.59.0592b27: 實義。如大乘十法經説聲聞成佛。是佛祕
T2217_.59.0592b28: 密之教。其實不可成佛而説成佛。是密意
T2217_.59.0592b29: ＊之説故。今眞言教詞淺旨深。是名諸佛密
T2217_.59.0592c01: 語。如説觀音瑜伽中云男女二根和合能
T2217_.59.0592c02: 作佛事。是以定惠和合。生諸佛子。非實男
| T2217_.59.0592c03: | 女二根和合。是名言詞隱密諸佛密語 | 略抄 |
| T2217_.59.0592c05: | 不可示人 | 文 | 准此釋。自證智云般若佛母 |
T2217_.59.0592c07: 礙知見人故云佛母。此智冥會自證境直
T2217_.59.0592c08: 不可説故以男女相應示之。云如是隱語
T2217_.59.0592c09: 觸類思之也。得與相應者理智冥合義也。
T2217_.59.0592c10: 問。相應於心心所云之。何理智冥合云相
T2217_.59.0592c11: 應＊耶。答。彼權宗意也。祕教理智又云相
T2217_.59.0592c12: 應。故釋論中理智云相應但有。
字義云。理| T2217_.59.0592c13: | 智相應故云報 | 文 | 疏第五釋次往第二院文 |
| T2217_.59.0592c15: | 文 | 此釋未必如今文歟 |
T2217_.59.0592c17: 皆異佛地論六義。此三義大悲胎藏三部＊曼
| T2217_.59.0592c18: | 荼羅也。故初云今此宗中等 | 矣 | 第一正釋能 |
T2217_.59.0592c20: 釋有名聲語密即蓮華部。増益故云持資財
T2217_.59.0592c21: 者。第二復次相應義即佛部。定惠相應理智
| T2217_.59.0592c22: | 具足人故是爲身密 | 矣 | 此佛部從兩部理智 |
T2217_.59.0592c24: 第也
T2217_.59.0592c25: 釋論亦云婆伽言徳等者。智論第二云。何名
T2217_.59.0592c26: 頗伽婆。天竺語婆伽秦言徳。婆言有。是名
T2217_.59.0592c27: 有徳復次頗伽名分別。婆名巧用。總相別
T2217_.59.0592c28: 相巧分別諸法。是故名頗伽婆。復次頗伽
T2217_.59.0592c29: 名名聲。婆名有。是云有名聲。無有得徳
T2217_.59.0593a01: 名聲如佛者。轉輪聖王釋梵護世者無有
| T2217_.59.0593a02: | 及佛。何況諸餘凡麁 | 文 | 疏抄云。名謂名號。聲謂 音聲。或名謂名稱聲謂 |
| T2217_.59.0593a03: | 聲譽。名稱 普聞取意 | 私云。智論薄伽四義中今疏擧 |
T2217_.59.0593a05: 取故。或有徳名聲離爲二。第二復次中又
| T2217_.59.0593a06: | 分二。幷第一能破可配五部五智 | 矣 | 三部 |
T2217_.59.0593a08: 言及尊者等＊者。或義云。言及尊者人直不
| T2217_.59.0593a09: | 指其名也 | 爲言 | 木幡義云。及言於尊者直不 |
| T2217_.59.0593a10: | 指其名也 | 爲言 | 能呼語聲至及尊者耳也 |
T2217_.59.0593a12: 智舍利弗等之例言之。應云薄伽梵毘
| T2217_.59.0593a13: | ＊盧遮那也 | 爲言 | 故理趣經云。時薄伽梵毘＊盧 |
| T2217_.59.0593a14: | 遮那如來 | 文 | 或今經例大智舍利弗等正云 |
| T2217_.59.0593a15: | 薄伽梵毘＊盧遮那也 | 爲言 | 經下時薄伽梵大 |
| T2217_.59.0593a16: | 日如來 | 文 | 今順此方等者。順唐言之文勢應 |
| T2217_.59.0593a17: | 云大日世尊也 | 爲言 | 故經下大日世尊 | 文 |
| T2217_.59.0593a19: | 云。薄伽梵即毘＊盧遮那法身者 | 自性 身也 | 佛加持 |
| T2217_.59.0593a20: | 身即受用身者 | 自受用身 也 云云 | 抄云。疏云。本地法身 |
T2217_.59.0593a22: 身者。即應身他受用也。次疏釋成其所住
T2217_.59.0593a23: 處名佛受用身。言如來心王等者如來是
T2217_.59.0593a24: 所住心王爲能住。如一切諸佛説法儀式。皆
T2217_.59.0593a25: 住於應身即本地身爲教主也○推功歸
T2217_.59.0593a26: 本言法身説○依正尚無礙。豈佛身眞應而
| T2217_.59.0593a27: | 局定乎 | 文 | 光明山述意云。法界宮中有凝然 |
T2217_.59.0593a29: 力加持門之談也。今此他受用雖凝然本有
| T2217_.59.0593b01: | 徳令他見聞故云他受用亦名應身 | 矣 | 然 |
T2217_.59.0593b03: 與自性身色相莊嚴音聲説法無二無別也。
T2217_.59.0593b04: 故知。自性身加被他受用身即令説自内
| T2217_.59.0593b05: | 證法也 | 文 | 中川義云。覺苑尚保法佛無形説 |
T2217_.59.0593b07: 此經。然於薄伽梵本地身説依華嚴作二
T2217_.59.0593b08: 釋。就三乘教云推功歸本。此復馳胸臆而
T2217_.59.0593b09: 會文依一乘教云。眞應無礙則復駈自宗
| T2217_.59.0593b10: | 取義也 | 文 | 私云。重譽心助抄義云。自性身 |
| T2217_.59.0593b12: | 倶非 | 矣 | 若爾實範意何身所説乎。答。序分義 |
T2217_.59.0593b14: 身之名必由自受法樂之義而作其教主。
T2217_.59.0593b15: 不必從説由。彼身非自受用而爲自受説
T2217_.59.0593b16: 法。能説不受名自性身。能説亦受名受用
| T2217_.59.0593b17: | 身。是故能説唯自功所由爲自受也 | 取意 | 此 |
T2217_.59.0593b19: 大經藏在華嚴界説。實是華嚴深密祕分。其
T2217_.59.0593b20: 本未來此。是舍那他受用説。其中亦有自
T2217_.59.0593b21: 證化他法門。若大日金剛頂經等在法界宮
| T2217_.59.0593b22: | 説。此是自受用説。其中亦有自證化他 | 文 | 又 |
T2217_.59.0593b24: 有二重。通自性身通住餘三身説法。諸身
T2217_.59.0593b25: 説法皆自性身所作故。別者四種身各説故。
T2217_.59.0593b26: 又通者四身聖衆各住自證三昧故云通別
T2217_.59.0593b27: 者自性法身皆其主故。獨説一切故。以爲
T2217_.59.0593b28: 教主。所以云別。又二重各翻對通別可知
T2217_.59.0593b29: 之。隨他四身通別義准上二門可知之。大
T2217_.59.0593c01: 師御意以隨自意四種中自性身爲教主兼
T2217_.59.0593c02: 伴通四身。慈覺安然等以自受用身爲教
T2217_.59.0593c03: 主兼餘三身説。覺超云他受用。覺苑云他
| T2217_.59.0593c04: | 受變化也 | 文 | 私云。此又取大師御意同中川 |
T2217_.59.0593c06: 身大毘＊盧遮那如來與自眷屬四種法身
T2217_.59.0593c07: 住金剛法界宮及眞言宮殿等自受法樂故
| T2217_.59.0593c08: | 所演説 | 文 | 此中法身大日者六大法身。今疏 |
| T2217_.59.0593c10: | 體能加持無相法身位 | 云云 | 又云。大日經教主 |
| T2217_.59.0593c11: | 能加持不二總體無相法身也 | 文 | 眷屬四種身 |
T2217_.59.0593c13: 身癈立歟。故古徳祕釋中引聖位禮懺二文
| T2217_.59.0593c14: | 立五種法身義 | 矣 | 疏中以主成薄伽梵句釋 |
| T2217_.59.0593c15: | 本地法身。自性身爲教主不可異求 | 矣 | 況 |
T2217_.59.0593c17: 教主。何況他受變化等乎。問。住心論十云。
T2217_.59.0593c18: 薄伽梵者總擧塵數諸尊徳號具釋如疏住
T2217_.59.0593c19: 者顯能所二住。言各各諸尊住自證三昧
T2217_.59.0593c20: 句。如來加持廣大金剛法界宮者是則五佛
T2217_.59.0593c21: 之異名。大日寶幢開敷彌陀天鼓如次配。復
T2217_.59.0593c22: 次如來者大＊曼荼羅身。金剛則三昧耶身。法
T2217_.59.0593c23: 界則達＊磨＊曼荼羅身。加持者事業威儀身
T2217_.59.0593c24: ＊也。此通三種＊之身。廣大者明各各身量
T2217_.59.0593c25: 同虚空法界。言宮者顯所住處。今此心王
| T2217_.59.0593c26: | 如來無始無終各各安住自法界三昧 | 略抄 | 又 |
| T2217_.59.0593c27: | 金剛頂經釋云。四種法身共陳此道 | 文 | 又古 |
| T2217_.59.0593c28: | 徳釋云。眞言教主四種＊曼荼羅身 | 文 | 四曼義中 以四＊曼配 |
| T2217_.59.0593c29: | 四身 也 | 此等釋廣通四種身。若爾大師御意何 |
T2217_.59.0594a02: 梵即毘盧遮那本地法身即心王如來也。論
T2217_.59.0594a03: 意薄伽梵者總擧能住塵數諸尊。住者顯能
T2217_.59.0594a04: 所住。如來乃至宮者顯所住也。所住中有
T2217_.59.0594a05: 二意。一如來乃至法界者五佛也。宮者定也。
T2217_.59.0594a06: 謂以五佛之所證定爲所住處。二如來＊等
T2217_.59.0594a07: 者四種＊曼荼羅身也。宮如前。謂以四曼廣
T2217_.59.0594a08: 大身之所證爲所住處。准此所住故知。能
T2217_.59.0594a09: 住薄伽梵者五佛四曼塵數諸尊徳號。若爾
T2217_.59.0594a10: 薄伽梵是唯大日＊耶。答。疏論意別。疏就
T2217_.59.0594a11: 最勝且云大日。論盡能住故云塵數。若就
| T2217_.59.0594a12: | 勝者論意亦可云大日一尊歟 | 略抄 | 此意所 |
T2217_.59.0594a14: 住可有五佛四＊曼身故薄伽梵句釋塵數
| T2217_.59.0594a15: | 諸尊也。然疏中。大日者疏論影顯也 | 爲言 | 私 |
T2217_.59.0594a17: 慈覺釋中金剛頂經一切如來釋大日。或以
T2217_.59.0594a18: 薄伽梵諸佛通名今名大日故云爾。非取
T2217_.59.0594a19: 諸尊也。故論云具釋如疏。若與疏異者何
T2217_.59.0594a20: 讓疏＊耶。但住處句配五佛者今經異顯經
T2217_.59.0594a21: 住所又如來身故云爾。故大師祕經注釋云。
| T2217_.59.0594a22: | 住所名則五佛祕號妙徳也 | 文 | 又疏釋樓閣 |
| T2217_.59.0594a24: | 王 | 文 | 閣既爾也。宮何不爾乎。宮又諸尊所 |
| T2217_.59.0594a25: | 證三昧總號妙徳也 | 爲言 | 次開題釋者。自性土 |
| T2217_.59.0594a27: | 伽同示本趣 | 文 | 十八會中法界宮會外加持 |
T2217_.59.0594a29: 土中以受用等三身爲説主故。又古徳釋
T2217_.59.0594b01: 既云四＊曼身。何爲難。自性身有四＊曼身
T2217_.59.0594b02: 故。四＊曼義釋一往釋歟。又義云
T2217_.59.0594b03: 次云如來是佛加持身者。智證大師抄云。佛
| T2217_.59.0594b04: | 加持身即受用身者自受用身也 | 文 | 般若寺抄 |
T2217_.59.0594b06: 身。當報身也。亦名字門道具足佛也。亦名
T2217_.59.0594b07: 具身加持也。其所住處者即通受用變化身
| T2217_.59.0594b08: | 故有四種法身也 | 文 | 信證僧正述意云。能加 |
T2217_.59.0594b10: 法門眷屬皆住彼法界宮受法樂内證。遍
T2217_.59.0594b11: 滿生死中利益衆生利他也。爰知自性身
T2217_.59.0594b12: 住加持之時有自他受法樂一切皆無非
| T2217_.59.0594b13: | 毘＊盧遮那祕密加持 | 文 | 濟暹僧都云。住如來 |
T2217_.59.0594b15: 住自性身也。所加持即八葉乃至第四重釋迦
T2217_.59.0594b16: 世天等自他受用變化等流也。攝四重圓壇
| T2217_.59.0594b17: | 也 | 取意 | 此等釋意佛加持身爲所加持住處 |
| T2217_.59.0594b19: | 住處也。名佛受用身 | 云云 | 私案。云佛加持身 |
T2217_.59.0594b21: 故。本地無相位亡言語。加持身是今經教主
T2217_.59.0594b22: 故云曼荼羅中臺尊也。疏第三云。然以如
T2217_.59.0594b23: 來加持故從佛菩提自證之徳現八葉中臺
| T2217_.59.0594b24: | 藏身 | 文 | 此意矣。此加持尊特理佛住自受用 |
字義云。理智相應| T2217_.59.0594b26: | 故云報 | 云云 | 今所住又通他受變化等。故抄 |
| T2217_.59.0594b27: | 云。即通受用變化身故 | 文 | 或又臺藏中臺加 |
T2217_.59.0594b29: 教主義同故云爾也。本地自證位無言語故
T2217_.59.0594c01: 現加持身説今經。故云字門道具足也。故
T2217_.59.0594c02: 經具縁品云。此第一實際以加持力故爲
| T2217_.59.0594c03: | 度諸世間而以文字説 | 文 | 疏釋云。釋通世 |
| T2217_.59.0594c04: | 諦明起教所由 | 文 | 加持身既起教所由故本 |
T2217_.59.0594c06: 身永異受用身以下加持身故云具身加持
T2217_.59.0594c07: 也。然古徳未知自性身中有加持身。或云
T2217_.59.0594c08: 本地自證之境而害經疏自證無言之文。
T2217_.59.0594c09: 或云他受變化之説而同顯教三乘一乘之
T2217_.59.0594c10: 佛。恐隱疏家之深旨失宗家之本意歟。當
T2217_.59.0594c11: 知以中臺尊故不壞大師自性身説法之
T2217_.59.0594c12: 義。又以加持身故不違疏家神力加持三
T2217_.59.0594c13: 昧之説。疏中云本地法身者先擧能現本地
T2217_.59.0594c14: 身爲今教主所依。疏第三云菩提自證徳
T2217_.59.0594c15: 第六云菩提實義是也。具如疏後文中辨
T2217_.59.0594c16: 矣。文點云。次云如來者佛加持身之其所住
| T2217_.59.0594c17: | 處也。名佛受用身也 | 云云 | 先師 | 蓮花院 | 云。經薄 |
T2217_.59.0594c19: 主文句也。住如來下示住所文言也。故知
T2217_.59.0594c20: 以本地身爲教主。故大師以此文判自性
T2217_.59.0594c21: 身説法。然或云加持身或云符同須陀會
T2217_.59.0594c22: 天者神爾不改自性而有利他義。又雖住
T2217_.59.0594c23: 加持自性敢不變。如國王雖出外朝其體
T2217_.59.0594c24: 無替。故云如來金剛幻也。又法身色相無
T2217_.59.0594c25: 比況物故且寄色究竟處示有色相。非全
T2217_.59.0594c26: 隨類應同義耳。木幡義云。薄伽梵者理故
T2217_.59.0594c27: 云本地法身也。如來者即智故云受用身
| T2217_.59.0594c28: | 自受用 | 也。此理智冥合互相加入彼此攝持而 |
| T2217_.59.0595a01: | 理 | 住如來 | 智 | 之加持身 | 他受用 應身 | 住廣大金剛法 |
| T2217_.59.0595a02: | 界宮云今經教主也 | 爲言 | 今他受用者主伴 |
T2217_.59.0595a04: 受用。又理智相應故云應身。非隨機應現
| T2217_.59.0595a05: | 義也 | 云云 |
T2217_.59.0595a07: 爲能住。如一切諸佛説法儀式皆住於應
T2217_.59.0595a08: 身。即本地身爲教主也。推功歸本言法身
| T2217_.59.0595a09: | 説 | 文 | 此意如來者可讀也。教時義云。諸阿闍 |
T2217_.59.0595a11: 身也。其所住處名佛受用身是智法身自受
T2217_.59.0595a12: 用即所加持身。令一切衆生見開悟三密。
| T2217_.59.0595a13: | 是他受用身變化身也。亦是所加持身也 | 文 |
T2217_.59.0595a15: 也。木幡義云。如來心王諸佛者毘盧遮那理
T2217_.59.0595a16: 也。其中者自受用智也。能住理住所住智故
T2217_.59.0595a17: 云住而住也。既遍一切加持力生者。依理
T2217_.59.0595a18: 智冥合加持力生他受用應身人也。理智同
T2217_.59.0595a19: 遍法界人法倶無分限故云遍一切所也。
T2217_.59.0595a20: 即與下釋成生加持身之由＊也。而以下釋
T2217_.59.0595a21: 他受用報身義也。此報身義不同如常。如
T2217_.59.0595a22: 先＊古徳釋云。大日經教主不二總體本地法
| T2217_.59.0595a23: | 身也 | 文 | 又私推先師意。云如來心王諸佛者 |
T2217_.59.0595a25: 三摩耶身也。謂理佛羯磨人住智身三形宮
T2217_.59.0595a26: 中也。既遍一切等者從理佛法界加持力生
T2217_.59.0595a27: 三摩耶受用住所也。既與下明所住宮與能
T2217_.59.0595a28: 住法身平等無二也。斯則依正輪圓之法界
T2217_.59.0595a29: 能所瑜伽之佛體故。而以下而實依正無二
T2217_.59.0595b01: 爲自受法樂且示依正＊之別。猶如唯識論
| T2217_.59.0595b02: | 云雖此身土體無差別而屬佛法性相異故 | 云 |
| T2217_.59.0595b03: | 云 | 一切衆生者一切持金剛者等也。所證三 |
T2217_.59.0595b05: 者。理佛云此。是能住故。智體云所住。即所
T2217_.59.0595b06: 居故 問。前云無相法身。今何云具三密
T2217_.59.0595b07: 乎 答。無相者約顯教遮情妄假之相。三密
T2217_.59.0595b08: 即就眞言表徳眞實之體故無違耳。或無相
T2217_.59.0595b09: 不具故云無相也。故疏二十云。此心即佛
| T2217_.59.0595b10: | 無非佛之相。故云無相 | 文 | 論第三云。若入 |
| T2217_.59.0595b12: | 文 | 依此等意云無相。故先徳釋云。無相法身 |
| T2217_.59.0595b14: | 義有 | 云云 | 可悉之。私云。如來二字屬上句。經 |
| T2217_.59.0595b15: | 中如來是加持住所如来也 | 爲言 | 心王諸佛住 |
| T2217_.59.0595b17: | 持住所 | 受用身 | 中也。又義如來屬下句。文點 |
T2217_.59.0595b19: 意經文如來者中臺加持身之所住也。故加
| T2217_.59.0595b20: | 持身住其中也 | 爲言 | 既從遍下。釋所住如來 |
T2217_.59.0595b22: 以加持力生中臺藏身也。即與等者。顯此
T2217_.59.0595b23: 所生加持身與本地身無別義也。而以等
T2217_.59.0595b24: 者。如來住神變加持説三密法是遠爲
| T2217_.59.0595b25: | 益未來衆生。故云令一切衆生 | 乃至 | 種種不 |
| T2217_.59.0595b27: | 加持所也。 | 爲言 | 故經第五云。大日世尊入 |
| T2217_.59.0595b28: | 於等至三昧觀未來世諸衆生 | 文 | 疏十六云。 |
T2217_.59.0595c01: 者。佛住畢竟無相寂滅之法。以大悲故
T2217_.59.0595c02: 住於三昧令一切大會及無量衆生得見
T2217_.59.0595c03: 此大悲胎藏曼荼羅莊嚴大會嚴妙之法。即
T2217_.59.0595c04: 是於無相中而現有相。雖復有相而從因
T2217_.59.0595c05: 縁生即不生義同於性淨之法。而令衆生
T2217_.59.0595c06: 各隨本縁見種種色聞種種聲獲種種法
T2217_.59.0595c07: 各隨心器如法修行。有如是大因縁故又
T2217_.59.0595c08: 爲滿足金剛手所問之法令明白無餘故
| T2217_.59.0595c09: | 而入三昧也 | 文 | 又疏釋似指當機衆。云得 |
T2217_.59.0595c11: 歟。問。自證無相位言心倶絶歟。答。言心
T2217_.59.0595c12: 倶離而心唯存。問。既云倶離何亦存心
T2217_.59.0595c13: 乎 答。雖離如義及一一心然猶不二心存
| T2217_.59.0595c14: | 矣 | 故大師云非一一心之所縁。不二心之所 |
| T2217_.59.0595c15: | 證而已 | 文 | 又疏中住心品雖云自證三菩提 |
T2217_.59.0595c17: 提自心自覺。又不思議疏祕祕中祕釋云。本
| T2217_.59.0595c18: | 不生理自有理智。自覺不生故 | 文 | 故知無 |
T2217_.59.0595c20: 問。若爾與顯乘一心無相爲至極。而成契
T2217_.59.0595c21: 證絶言之義何殊乎 答。彼四言九心分位
T2217_.59.0595c22: 未及如義一一心。況不二心乎 問。若爾無
T2217_.59.0595c23: 相位唯識大無五大乎。答。法佛法爾六大
T2217_.59.0595c24: 自證位本有云六大法身。所以隨縁六大是
T2217_.59.0595c25: 色心無礙唯心唯色。故依唯心＊之邊雖云
T2217_.59.0595c26: 不二心於法爾六大全無増減異矣彼本
T2217_.59.0595c27: 不生理自有理智者。理五大智識大也。可
T2217_.59.0595c28: 思之。尋云。能造六大色形有無如何。答。
T2217_.59.0595c29: 木幡義云。隨縁六大色心無礙故雖云識大
T2217_.59.0596a01: 亦有色形五大或無色形法位六大識大
T2217_.59.0596a02: 無色形五大有色形也。私云。若法爾若隨
T2217_.59.0596a03: 縁六大論色形是所生四＊曼相也。能造六
T2217_.59.0596a04: 大若識若五大不可有色形堅濕燸動。無礙
T2217_.59.0596a05: 了知性故。實四大亦觸境非顯形二色故。但
T2217_.59.0596a06: 與顯異。彼有爲事法此無爲理性故
T2217_.59.0596a07: 次又釋歎加持住處等者。前擧住處體今歎
T2217_.59.0596a08: 住處徳也。論云。如來加持廣大金剛法界宮
| T2217_.59.0596a09: | 者是則五佛之異名 | 文 | 宗家以五句爲五佛 |
T2217_.59.0596a11: 或又五佛縁起次第轉釋故論疏無ｃ違。例如
T2217_.59.0596a12: 下四種身文轉釋又五字文中轉釋也。又住
T2217_.59.0596a13: 處配五佛是三摩耶身五佛歟。宮閣即如來
T2217_.59.0596a14: 三摩耶形故先徳釋云。法界宮者法界塔婆
| T2217_.59.0596a15: | 也。三摩耶形 | 文 |
T2217_.59.0596a17: 文歟
T2217_.59.0596a18: 此與釋論三種金剛三昧者。智論四十七云。
T2217_.59.0596a19: 問曰。三種三昧何以皆言金剛 答曰。初
T2217_.59.0596a20: 言金剛中言金剛輪後言如金剛。如金剛
T2217_.59.0596a21: 三昧佛説能貫穿一切諸法。亦無不見是
T2217_.59.0596a22: 金剛三昧能通達諸三昧。金剛輪三昧者得
T2217_.59.0596a23: 是三昧即能持諸三昧輪。是皆佛自説義。論
T2217_.59.0596a24: 者攝持義。言如金剛三昧者。能破一切諸
T2217_.59.0596a25: 煩惱結使無有遺餘。譬如釋提桓因手執
| T2217_.59.0596a26: | 金剛破阿修羅軍 | 云云 | 私云。論疏三種不符 |
T2217_.59.0596a28: 故云大同歟。或終一義大同。意云。三種中
| T2217_.59.0596a29: | 後一義大同也 | 爲言 | 中字有由矣 |
T2217_.59.0596b02: 一自受用遍法界宮。義釋云。大謂無邊際故
| T2217_.59.0596b03: | 乃至 | 心王所都故云宮也 | 云云 | 二他受用法界 |
| T2217_.59.0596b04: | 宮。義釋云。此宮是古佛成菩提處 | 乃至 | 不獨 |
| T2217_.59.0596b05: | 在三界之表也 | 文 | 智證大師記云。華藏世界 |
T2217_.59.0596b07: ＊耶 答。別圓兩教通有他受用。今此華藏
T2217_.59.0596b08: 世界圓他受用身土。於一世界分二義更
| T2217_.59.0596b09: | 無咎 | 文 | 雜問答云。淺深二義者。大自在天 |
T2217_.59.0596b11: 即能破之義。法界者廣大＊之義。即實智之
T2217_.59.0596b12: 體。宮者無相法身妙住之境心王所都心神
T2217_.59.0596b13: 所宅。此宮是古佛成道之處也。故云宮。隨
T2217_.59.0596b14: 如來所應之處無非是宮。所以名爲金剛
| T2217_.59.0596b15: | 法界宮 | 文 | 私云。安然以此宮以下爲他受用 |
T2217_.59.0596b17: 也。又智證大師遮那土總云他受用土。恐
T2217_.59.0596b18: 非理。兩部經是理智法身境界故。當知大師
T2217_.59.0596b19: 御意此宮下釋成深祕法界宮義。釋論下引
T2217_.59.0596b20: 智度淺略宮簡異密宗義。今此宗下還成密
T2217_.59.0596b21: 乘義也、或所謂以下文述淺略義。所謂是後
T2217_.59.0596b22: 次義故
T2217_.59.0596b23: 古佛成菩提處者。疏第十六云。然此五事仍
| T2217_.59.0596b24: | 是古昔諸佛成最正覺先佛成三菩提也 | 文 |
| T2217_.59.0596b25: | 五事者印色尊位住三昧也。此中色者本尊形相 也。住者本尊。依印言等所引來至加威而住也 | 又十 |
| T2217_.59.0596b27: | 惠光。 | 六識 發光 | 故即見古佛所行之道 | 文 | 私云。 |
T2217_.59.0596b29: 云。古佛成菩提者菩提實義也。疏第六云。謂
| T2217_.59.0596c01: | 覺自心從本以來不生即是成佛 | 文 | 舊來成 |
T2217_.59.0596c03: 加持身。故對彼云古佛耳
T2217_.59.0596c04: 摩醯首羅天宮者。智論第二云。如摩醯首羅
| T2217_.59.0596c05: | 天秦言大自在 | 文 | 唯識疏七云。舊言摩醯首 |
| T2217_.59.0596c06: | 羅。今應言莫醯伊濕伐羅。即大自在也 | 文 | 十 |
| T2217_.59.0596c08: | 首羅智所生故 | 文 | 智周釋云。行滿今生即證 |
| T2217_.59.0596c10: | 後報 | 文 | 通法釋云。因位窮時現報利益。功徳 |
| T2217_.59.0596c12: | 究竟所即於彼身示成菩提受佛位故 | 文 |
T2217_.59.0596c14: 釋論云第四禪等者。智論第九云。問曰。何以
T2217_.59.0596c15: 故名爲淨居天梵世天。答曰。第四禪有八
T2217_.59.0596c16: 種。五種是阿那含住處。是名淨居。三種凡夫
T2217_.59.0596c17: 聖人共住。過是八種有十住菩薩住所。亦
| T2217_.59.0596c18: | 名淨居。號大自在天王 | 文 | 問。今此自在 |
T2217_.59.0596c20: 報土。第十地居。爲三界所爲不爾乎。佛地
T2217_.59.0596c21: 論説。此他受用所居淨土爲第十地諸菩薩
| T2217_.59.0596c22: | 等説法處故即色究竟天攝 | 文 | 了義燈云。然 |
T2217_.59.0596c24: 十八住處。無想天廣果天攝。非別處所。既
T2217_.59.0596c25: 云十八住處。復言無想攝廣果天。故自在
T2217_.59.0596c26: 宮非五淨居。若淨居攝處應十七非十八
| T2217_.59.0596c27: | 文 | 私云。疏意在淨居上而色究竟攝也。燈 |
T2217_.59.0596c29: 今疏意非三界攝。故下文非今説云不獨
| T2217_.59.0597a01: | 在三界之表也之故 | 表用外 訓也 | 故知疏主御意 |
T2217_.59.0597a03: 最近北邊布列五淨居衆○阿闍梨言此是
T2217_.59.0597a04: 五那含天子耳。過此以上有菩薩受佛識
T2217_.59.0597a05: 位處。亦名淨居天。多是一生補處菩薩。是
| T2217_.59.0597a06: | 第二院所攝非此中所明也 | 文 | 此文又外院 |
T2217_.59.0597a08: 三引起世經云。他化天上有魔波旬屬他
| T2217_.59.0597a09: | 化天攝 | 取意 | 他化上魔天既他化攝。淨居上自 |
T2217_.59.0597a11: 上別有魔天處。近他化亦他化攝○依大
T2217_.59.0597a12: 智論。五淨居上別更有一菩薩淨居○是第
T2217_.59.0597a13: 十地菩薩住處。以此通前色界合有二十三
| T2217_.59.0597a14: | 天 | 文 | 此釋契道理何。答。魔天是界内波旬 |
T2217_.59.0597a16: 色天攝也。依之或經云。有妙淨土出過三
| T2217_.59.0597a17: | 界。第十地菩薩當生其中 | 文 | 是以住心論中 |
T2217_.59.0597a19: 則自顯界外義歟。義章釋文點可讀以此
| T2217_.59.0597a20: | 通色界 | 云云 | 。所以智論云五淨居上。故擧色 |
T2217_.59.0597a22: 今此宗明義等者。開題云。若據淺略義摩
| T2217_.59.0597a23: | 醯首羅天王宮。釋論云○ | 如疏引 | 若就深 |
| T2217_.59.0597a24: | 祕釋者以自在加持○ | 如疏 云云 | 雜問答云。淺 |
T2217_.59.0597a26: 義者宮者無相法身妙住之境。此宮是古佛
| T2217_.59.0597a27: | 成道＊之處也。故云宮 | 文 | 私案此二文意。前 |
T2217_.59.0597a29: 句深義結文也。然今文重釋前深祕意也。
T2217_.59.0597b01: 今指成佛外迹云深祕。對如常淺略故。若
T2217_.59.0597b02: 不爾者何今云有應之處矣。但上文所謂者
T2217_.59.0597b03: 復次義。非釋成上歟。猶如釋論中本論所
T2217_.59.0597b04: 謂云復次矣。或又轉釋深祕即爲淺略也。
T2217_.59.0597b05: 如疏下云轉釋佛莊嚴藏耳。當知智論義
T2217_.59.0597b06: 爲淺今經義爲深也
T2217_.59.0597b07: 神心所宅者靈明性云神心。即靈知神知義
T2217_.59.0597b08: 也。神心是能住自性理佛也。所宅即所住受
T2217_.59.0597b09: 用智身也
T2217_.59.0597b10: 謂隨如來有應之處等者。自在宮處所不定
T2217_.59.0597b11: 意歟。佛地論第一云。如是淨土爲與三界
T2217_.59.0597b12: 同一處所爲各別＊耶。有義各別。有處説
T2217_.59.0597b13: 在淨居天上有處説在西方等故。有義同
T2217_.59.0597b14: 處。淨土周圓無有邊際通法界故。如實
T2217_.59.0597b15: 義者。實受用土周遍法界無處不有。不可
T2217_.59.0597b16: 説言離三界處亦不可説即三界處。若隨
T2217_.59.0597b17: 菩薩所宜現者或在色界淨居天上或在西
| T2217_.59.0597b18: | 方等歟。處所不定 | 文 | 私云。今宗義同佛地 |
T2217_.59.0597b20: 若於毘盧遮那之分爲遍法界第四禪乎。
T2217_.59.0597b21: 答。然也。諮問。若遍法界皆是第四禪者。唯
T2217_.59.0597b22: 有遮那住處應無衆生所居乎。答。遮那
T2217_.59.0597b23: 雖遍法界不妨衆生所住。猶如寂光遍於
| T2217_.59.0597b24: | 三土 | 文 | 私云。此文成處所不定旨歟。疏 |
T2217_.59.0597b26: 色。首戴髻髮被絹縠衣。此是首陀會天成
T2217_.59.0597b27: 最正覺之幖幟也。彼界諸聖天衆衣服輕妙
T2217_.59.0597b28: 本質嚴淨不復假以外飾故世尊俯同其
| T2217_.59.0597b29: | 像也 | 略抄 | 准此釋。大日如來又於色界中 |
| T2217_.59.0597c02: | 阿迦尼吒天王宮中 | 文 | 慈覺疏云。阿迦尼吒 天此云色究竟文 |
T2217_.59.0597c04: 四云。第四禪色究竟天有五種名。一名色究
T2217_.59.0597c05: 竟二名有頂三名須陀會四名魔醯首
T2217_.59.0597c06: 羅五名阿那含天。第四禪主亦名＊魔醯首
| T2217_.59.0597c07: | 羅 | 文 | 私云。今宗意胎藏理身住金界智佛故 |
| T2217_.59.0597c08: | 疏云其所住所 名佛受用身 | 指彼智佛云自在宮。心王自 |
T2217_.59.0597c10: 身云色究竟。色身究竟體故。故大師釋云。
| T2217_.59.0597c11: | 身心互爲能所住 | 云云 | 釋論第三。眞如爲身 |
| T2217_.59.0597c12: | 般若爲心 | 云云 | 又善無畏破地獄儀軌云。智法 |
T2217_.59.0597c14: 令一切入不二之道。理法身佛住如如寂
T2217_.59.0597c15: 照法然常住。不動而動現八葉爲自受用
T2217_.59.0597c16: 示三重曼羅令十界證大空。雖是理
| T2217_.59.0597c17: | 智之殊廣略之異本來一法曾無殊異 | 文 |
| T2217_.59.0597c18: | 私云。實相理者如如理也。如如寂照者疏云實相智云云。 如如智也。故金光明經云。唯有如如及如如智名爲法身 |
| T2217_.59.0597c19: | 文。金界云自他受用胎藏但云自受用者。自性受用佛 與自眷屬各説三密門互以法樂故云自他受用。實行隔 |
| T2217_.59.0597c20: | 聞故但云自受用也。無違矣。大師釋云。自性胎藏理身。 受用佛金界智佛。自受法樂故與自眷屬各説三密門文 |
T2217_.59.0597c22: 理智不二之理身説。金剛頂又智理不二之
T2217_.59.0597c23: 智佛談也。故金界遮那以止觀一羽而結智
T2217_.59.0597c24: 印胎藏毘盧以定惠兩手而作定印。甚以
T2217_.59.0597c25: 有深意者歟。又金剛頂經。能住佛身擧智
| T2217_.59.0597c26: | 之徳。 | 教王經理 趣經等 | 大日經中。所住宮殿示五智 |
| T2217_.59.0597c27: | 之名。 | 今經也 | 瑜祇經中。能所住佛宮倶明五 |
T2217_.59.0597c29: 有味。深思當見矣。問。諸經中皆以器界爲
T2217_.59.0598a01: 住處。何今以佛身心爲住處＊耶。答。凡三
T2217_.59.0598a02: 乘教雖云唯識所變猶論心外之依正。一
T2217_.59.0598a03: 乘宗雖談一心縁起屡滯因海之人法。斯
T2217_.59.0598a04: 則洗滌心外之鑛垢未開心中之祕寶故。
T2217_.59.0598a05: 然今教意性徳本具忽陳恒沙已有速顯。是
T2217_.59.0598a06: 故金剛尼吒天本有衆生心上月輪。胎藏法
T2217_.59.0598a07: 界宮豈非我等胸中之蓮臺。所住是依正輪
T2217_.59.0598a08: 圓之法界。何遙擧鷲峰之岫。能住亦理智瑜
T2217_.59.0598a09: 伽之佛體。誰遠尋鵝王之迹。故經中或云三
T2217_.59.0598a10: 十七尊住心城或云大菩提心光明殿此
T2217_.59.0598a11: 意矣。依之序分六動名六根本煩惱之動搖。
T2217_.59.0598a12: 誰混東涌西沒之奇瑞。流通衆退説皆悉禮
T2217_.59.0598a13: 佛隱而不現。寧同作禮而去之儀式。故大師
T2217_.59.0598a14: 釋云。恒沙眷屬鎭住自心之宮無盡莊嚴優
| T2217_.59.0598a15: | 遊本初之殿 | 云云 | 心王心數諸尊處心蓮而 |
T2217_.59.0598a17: 三密之法。大師釋云。雙圓性海談四＊曼自
| T2217_.59.0598a18: | 性重如月殿説三密自樂 | ＊云云 | 可思之。又 |
| T2217_.59.0598a20: | 法羯同振本地之高徳 | 云云 | 此釋逆次述上大師釋 意聲字實相是三密故 |
T2217_.59.0598a22: 日拜諸佛臆中之曼荼妙雲流傳之時開衆
T2217_.59.0598a23: 生心上之鐵塔。五輪本我身。誰求西土之
T2217_.59.0598a24: 雲。兩部即吾心。何仰東流之風。故今疏中
T2217_.59.0598a25: 釋此中祕密謂心爲佛塔也。金剛頂經中説
T2217_.59.0598a26: 此即毘盧遮那聖衆集會便爲現證率都婆
T2217_.59.0598a27: 塔。可悉之。可悉之。又疏第五釋内心曼荼
T2217_.59.0598a28: 羅云。此是如來祕傳之法。不可形於翰墨。
T2217_.59.0598a29: 故寄在圖像以示行人。若得深意者自當
| T2217_.59.0598b01: | 默而識之 | 文 | 自當默而識之甚深甚深深察 |
T2217_.59.0598b03: 信證僧正義云。應有二義。一是符應義二相
| T2217_.59.0598b04: | 應義。謂理智相應也。今取後義 | 文 | 私云理智 |
| T2217_.59.0598b06: | 姿 | 文 | 自性中加持身理佛又有俯同義故云 |
T2217_.59.0598b08: 一切持金剛者等者。今持金剛可通菩薩。
T2217_.59.0598b09: 衆成就總句。皆悉衆會是廣故。故住心論第
T2217_.59.0598b10: 十釋今金剛云。金剛者五部諸尊所持法界
| T2217_.59.0598b11: | 幖幟 | 文 | 或又擧内眷屬顯大眷屬歟。故下 |
T2217_.59.0598b13: 大師釋於金剛部中亦有五部故祕藏記
T2217_.59.0598b14: 云。五部即五智。一智所互具五智。所以成
| T2217_.59.0598b15: | 二十五部 | 文 | 又先徳祕釋中於十九金剛 |
T2217_.59.0598b17: 剛菩薩列擧云及普賢菩薩等。今文外無菩
T2217_.59.0598b18: 薩總句故。又金剛菩薩名互通故。故疏第
T2217_.59.0598b19: 十二云。復次菩薩身即是金剛之體。而十方
T2217_.59.0598b20: 一切佛同以如來金剛智印授其手故名
| T2217_.59.0598b21: | 持金剛也 | ＊文 | 此釋金剛名 通菩薩也 | 又第三云。自臍 |
T2217_.59.0598b23: 有二重。從心以下諸大眷屬。從心已上諸
| T2217_.59.0598b24: | 内眷屬。通名大心衆 | 略抄 | 此文内大同名 十住菩薩故 | 准 |
T2217_.59.0598b26: 持金剛也。住心論釋又此意矣。故寶鑰云。五
| T2217_.59.0598b27: | 部諸佛 | 文 | 既云諸佛。不局金 |
T2217_.59.0598b29: 云其金剛也。或雖通二金剛名近内眷屬
T2217_.59.0598c01: 故從勝云其歟。問。金剛頂經中與九十倶
T2217_.59.0598c02: 胝菩薩衆倶之總句置大摩尼殿後。諸經亦
T2217_.59.0598c03: 爾。何今違顯密諸經例衆成總句安樓閣
T2217_.59.0598c04: 前乎。答。或云。處衆各總別二節故＊綺文
T2217_.59.0598c05: 也。私云。處衆交擧而顯依正不二人法一體
T2217_.59.0598c06: 義歟
T2217_.59.0598c07: 兼得淺深二釋者。鈔云。淺謂執持。執持金剛
| T2217_.59.0598c08: | 杵也。深謂住持。住持金剛印也 | 文 | 此釋意持 |
T2217_.59.0598c10: 剛結於義爲勝文起盡無爭執持相望持金
| T2217_.59.0598c11: | 剛得二義故爲勝也。 | 爲言 | 若不爾者不 |
T2217_.59.0598c13: 云然隨文便 何 答。今持金剛亦兼執義
| T2217_.59.0598c14: | 故。是故隨便二名互用也。 | 爲言 | 私義云。梵 |
T2217_.59.0598c16: 持金剛。然今經兼得新舊深淺二釋故隨文
| T2217_.59.0598c17: | 便或云持金剛 | 一切持 金剛文 | 或云執金剛 | 十九執 金剛文 |
| T2217_.59.0598c18: | 於義勝也 | 爲言 |
T2217_.59.0598c20: 或示五百塵點歟
T2217_.59.0598c21: 心王所住之處等者。准上文云如來在此宮
T2217_.59.0598c22: 中爲獨處耶下文云心王毘盧遮那可局
T2217_.59.0598c23: 大日一尊。今經教主故。心數又第一重等内
T2217_.59.0598c24: 大眷屬歟。下衆成就文列金剛菩薩故今文
T2217_.59.0598c25: 擧内眷屬顯大眷屬歟。云智印及執金剛
T2217_.59.0598c26: 故。疏第四云。曼荼羅者名聚集。乃至十世界
T2217_.59.0598c27: 微塵數差別智印輪圓輻湊翼輔大日心王。
| T2217_.59.0598c28: | 是故説爲曼羅也 | 云云 | 但不擧四佛四菩 |
| T2217_.59.0598c29: | 薩者。彼具王數二義。 | 五佛即心王餘尊即心數 又大日即心王餘尊即心 |
| T2217_.59.0599a01: | 數又九尊心王 餘尊＊心數也 | 今擧偏顯通歟。例如立義四句 |
T2217_.59.0599a03: 云。心王如來大毘盧遮那五智四印及心數
| T2217_.59.0599a04: | 微塵數眷屬 | 文 | 此釋以五佛心王爲薄伽梵 |
| T2217_.59.0599a05: | 句歟。故次下釋云。薄伽梵者標諸尊徳號 | 文 |
| T2217_.59.0599a06: | 又上文云。五佛即心王餘尊即心數 | 文 | 但此意 |
T2217_.59.0599a08: 王如來大毘盧遮那釋薄伽梵句。五智四曼
T2217_.59.0599a09: 釋如來乃至法界文。次下配釋分明故與疏
T2217_.59.0599a10: 釋同。大日普門體故云諸尊徳號。猶如金
T2217_.59.0599a11: 剛頂經一切如來釋大日如來矣。或薄伽梵
| T2217_.59.0599a12: | 諸尊徳號今名大日也。 | 爲言 | 故云具釋如 |
| T2217_.59.0599a14: | 識爲體。或九尊配九識。 | 高尾 口決 | 准顯家説八 |
T2217_.59.0599a16: 教意帝網瑜伽＊故心數心王重重也。故頌云。
| T2217_.59.0599a17: | 心數心王過刹塵各具五智無際智 | 文 | 以如 |
T2217_.59.0599a19: 八識心王。別本即身義中。以法界智爲本爲
T2217_.59.0599a20: 證四佛等八識爲心數＊耶。實義是互相渉
T2217_.59.0599a21: 入彼此加持故主伴重重王數多多也。雜問答
| T2217_.59.0599a22: | 云。是以互爲能所主伴。自受法樂 | 文 | 別本即 |
T2217_.59.0599a24: 餘七十二尊爲心數。約胎藏界五百尊大日
| T2217_.59.0599a25: | 爲心王餘四百九十九尊爲心數 | 取意 | 正本 |
| T2217_.59.0599a27: | 一識 | 文 | 私云。正本即身義文等字等取四佛 |
T2217_.59.0599a29: 薩歟。祕藏記云。不動九識其餘十佛刹一
| T2217_.59.0599b01: | 切心王攝於一識名一切一心識 | 云云 | 此釋 |
T2217_.59.0599b03: 故
T2217_.59.0599b04: 無不即入金剛界中者。准上文云金剛法界
T2217_.59.0599b05: 宮。指彼宮云金剛界中歟。又第二十卷云。
T2217_.59.0599b06: 一切大會曼荼羅皆是一身無別身也。即普
| T2217_.59.0599b07: | 門身。是法界身即是金剛界身也 | 文 | 准此文 |
T2217_.59.0599b09: 名身體也。金剛界儀軌云。應當知自身即
| T2217_.59.0599b10: | 爲金剛界 | 文 | 准之又上文云。金剛喩實相 |
| T2217_.59.0599b11: | 智。○此智體如來實相智身 | 文 | 所住宮即受用 |
T2217_.59.0599b13: 心王毘盧遮那成自然覺等者。此爲成今經
T2217_.59.0599b14: 説會加持身須先明自證法門身主伴也。故
T2217_.59.0599b15: 云如來内證功徳自證三菩提義也。下卷中
| T2217_.59.0599b16: | 或云菩提實義 | 第六卷 | 或云常寂之體 | 第四 | 或 |
| T2217_.59.0599b17: | 云菩提自證之徳 | 第三 | 或云實相自然智惠 |
| T2217_.59.0599b18: | 第五 | 等是也。此自證妙嚴之相常寂之體法爾 |
T2217_.59.0599b20: 云。如來妙嚴之相法爾無減。非造作所成
| T2217_.59.0599b21: | 故 | 文 | 又疏第六釋菩提實義云。謂覺自心從 |
| T2217_.59.0599b22: | 本以來不生即是成佛。而實無覺無成也 | 文 |
| T2217_.59.0599b24: | 法爾成就無有缺減 | 文 | 又云唯佛與佛乃能 |
T2217_.59.0599b26: 雖十地菩薩尚非其境界。下卷中。十住菩
| T2217_.59.0599b27: | 薩猶因承佛神力得見加持身 | 文 | 此等義 |
T2217_.59.0599b29: 經理佛＊云唯佛金界智身云與佛。例如止
T2217_.59.0599c01: 觀唯佛與佛文弘決中釋唯佛釋迦與佛十
T2217_.59.0599c02: 方佛也
T2217_.59.0599c03: 約菩提義等者。抄云。雖法與人能所有異
T2217_.59.0599c04: 然恐難解。謂於曼荼羅中若但置印名法
T2217_.59.0599c05: 曼荼羅。即約菩提義金剛印。若於彼中置
T2217_.59.0599c06: 一切賢聖各持其印依位而住。是約佛陀
| T2217_.59.0599c07: | 義持金剛者 | 取意 | 此釋三昧耶印名法曼歟。 |
T2217_.59.0599c09: 云菩提義。謂自證三菩提故。此自證法門法
T2217_.59.0599c10: 爾所成其性決定不改故云金剛印。非印
| T2217_.59.0599c11: | 契等也。又從此法門身 | 今法身三摩地等云法門 身非種子等法門身也 |
T2217_.59.0599c13: 陀義即有無量無邊持金剛者。是即生後也。
T2217_.59.0599c14: 問。第四云。以如是内證之徳無量無邊
| T2217_.59.0599c15: | 故。其所加持現作法門眷屬無量無邊 | 文 | 此 |
T2217_.59.0599c17: 法身三摩地等内證徳也。種子法曼荼羅是
T2217_.59.0599c18: 所現加持身也。四曼身皆説法利生此皆加
T2217_.59.0599c19: 持身故。故即身義云。法身三摩地等亦名
| T2217_.59.0599c20: | 法智印 | 文 | 下經文云。即以陀羅尼形示現 |
| T2217_.59.0599c21: | 佛身 | 文 | 住心論釋云。法身既爾。何況餘身 | 文 |
T2217_.59.0599c23: 何皆云智印＊耶。答。智所印持故。或與智
T2217_.59.0599c24: 相應故。信進慚等又云智印歟
T2217_.59.0599c25: 由此衆徳等者。此文有二義。一云既云衆
T2217_.59.0599c26: 徳却釋前自證功徳主伴集會義歟。二云
T2217_.59.0599c27: 案經文集會言專指今經會座故。所以約
T2217_.59.0599c28: 佛陀義成衆會義也。又此者目近之辭故。雜
T2217_.59.0599c29: 問答云。此内證境平等界中有過塵數心王
T2217_.59.0600a01: 心數。是會集之義也。此一相平等四種法身
T2217_.59.0600a02: 遍衆生趣説法利益。此説聽處名爲集會
| T2217_.59.0600a03: | 耳 | 文 | 以此文二節證前二義耳。問。經文一 |
T2217_.59.0600a05: 會義。何今約一人具徳云一切集會＊耶。
T2217_.59.0600a06: 答。若少分未等一法未滿等反釋經一切文。
T2217_.59.0600a07: 故知具一切徳。持金剛者一味到實際故
T2217_.59.0600a08: 云皆悉集會歟。或又經疏影略互顯也
T2217_.59.0600a09: 然以自在神力等者。疏第三云。然以如來加
T2217_.59.0600a10: 持故。從佛菩提自證之徳現八葉中胎藏
T2217_.59.0600a11: 身。從金剛密印現第一重金剛手等諸内眷
T2217_.59.0600a12: 屬。從大悲萬行現第二重摩訶薩埵諸大眷
T2217_.59.0600a13: 屬。從普門方便現第三重一切衆生喜見隨
T2217_.59.0600a14: 類之身。若以輪王灌頂方之則第三重如
T2217_.59.0600a15: 萬國君長第二重如朝廷百揆第一重如宗
T2217_.59.0600a16: 枝内弼中胎如垂拱之君。故華臺常智爲大
| T2217_.59.0600a17: | 曼荼羅王也 | 文 | 准此文。今加持尊特身者中 |
T2217_.59.0600a19: 即中胎大日非云加持身＊耶。疏第六云成
T2217_.59.0600a20: 佛外迹是也。依之疏第四云。大日如來身紫
T2217_.59.0600a21: 磨金色被絹縠衣。此是首陀會天最成正
T2217_.59.0600a22: 覺之幖幟也。如來妙嚴之相法爾無減。非造
T2217_.59.0600a23: 作所成故。十住菩薩猶因承佛神力得見
| T2217_.59.0600a24: | 加持身。其於常寂之體如在羅縠 | 取意 | 此 |
| T2217_.59.0600a25: | 文又大日如來首陀會天 | 五淨 居天 | 符同姿云加 |
T2217_.59.0600a27: 異求矣。又般若僧正抄云。加持身者曼荼羅
T2217_.59.0600a28: 中胎尊○亦名字門道具足佛＊也。亦名具
| T2217_.59.0600a29: | 身加持也 | 文 | 故知。即從心王毘盧遮那者指 |
T2217_.59.0600b02: 門等也。所現中擧第一重顯二三重眷屬
T2217_.59.0600b03: 也。或又法門眷屬者但智印也。總即別名故。
T2217_.59.0600b04: 問。疏第五云。内心妙白蓮華者是實相自然
T2217_.59.0600b05: 智惠。蓮華葉是大悲方便也。其餘三重是
T2217_.59.0600b06: 從此自證功徳流出諸善知識入法界門
| T2217_.59.0600b07: | 耳 | 文 | 如此文八葉云大悲方便三重倶云自 |
T2217_.59.0600b09: 立名隨宜通而言之。皆法門身。又自證功徳
T2217_.59.0600b10: 也。第三卷中臺八葉云自證約勝。第五三
T2217_.59.0600b11: 重云自證據通門也。故當卷下十九執金
T2217_.59.0600b12: 剛云内證之徳四大菩薩云内證功徳。即
T2217_.59.0600b13: 此意矣。又八葉云大悲者。配因根究竟時
T2217_.59.0600b14: 有此義故歟。疏第二十云。爲以中臺爲菩
| T2217_.59.0600b15: | 提心次八葉爲大悲外三院爲方便也 | 文 |
T2217_.59.0600b17: 門内自證智遍一切所破諸無明障染義
T2217_.59.0600b18: 名戰具。大空智即戰具名大空戰具。作持
T2217_.59.0600b19: 業釋。或執金剛者各隨一門法界幖幟謂。是
| T2217_.59.0600b20: | 杵等是大空之戰具。可作依主釋 | 文 | 私云。一 |
字本不生際而一相一味T2217_.59.0600b22: 故云大空。故云一相一味到於實際也。各
T2217_.59.0600b23: 有斷惑功故云戰具也。或又一一智印具
T2217_.59.0600b24: 衆徳而渉入猶如虚空含衆像無礙故云
T2217_.59.0600b25: 大空歟。即身義云法身同虚空而無礙。含
| T2217_.59.0600b26: | 衆像故曰大空 | 文 | 或又以虚空無垢智印 |
T2217_.59.0600b28: 云大空。虚空遊歩等准知之。擧初二三顯
T2217_.59.0600b29: 餘歟
| T2217_.59.0600b30: | 無明之煩惱者。或本無相之煩惱 | 云云 | 疏第二 |
| T2217_.59.0600c01: | 云。由有無明生五根本煩惱 | 文 | 准此釋五 |
| T2217_.59.0600c03: | 心。故下文云百六十隨煩惱 | 文 | 或云。煩惱無 |
| T2217_.59.0600c05: | 云無相耳 | 云云 | 又十卷義釋云。無明堅執一 |
| T2217_.59.0600c06: | 切煩惱 | 云云 | 十四卷義釋云。無相堅執一切 |
| T2217_.59.0600c07: | 煩惱 | 云云 | 既云一切煩惱。可五根本煩惱及 |
| T2217_.59.0600c09: | 大日經疏指心鈔卷第二 | 終 |
T2217_.59.0600c11: 建治四年二月七日於醍醐寺中正院加點
T2217_.59.0600c12: 畢 金剛佛子頼瑜
T2217_.59.0600c13:
T2217_.59.0600c14:
T2217_.59.0600c15:
T2217_.59.0600c16: 疏卷第一之三
T2217_.59.0600c17: 次明所住樓閣及師子座者。上法界宮是所
T2217_.59.0600c18: 依國城也。今樓閣即所住堂殿也。故教王
| T2217_.59.0600c19: | 經云。住阿迦尼吒天王宮中大摩尼殿 | 文 | 理 |
| T2217_.59.0600c21: | 尼殿 | 文 | 又今經第五云。即時諸佛國土地平 |
| T2217_.59.0600c22: | 如掌隨福所感宮室殿堂意生之座 | 文 | 准而 |
T2217_.59.0600c24: 信解者始從眞正發心等者。智證大師抄云。
| T2217_.59.0600c25: | 眞正發心指凡夫位初發心之處言爾也 | 文 |
T2217_.59.0600c27: 心。二初住已上菩薩初發心。三究竟發心。若
T2217_.59.0600c28: 約實義眞名約究竟而今且依＊博地。言眞
T2217_.59.0600c29: 正者所發大心是眞是正不僞不邪故名眞
T2217_.59.0600c30: 正。發此大心位同大覺故名眞正。望前
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