INBUDS
大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59
![[First]](first.gif)
![[Prev+100]](10first.gif)
![[Prev]](prev.gif)
626 627 628 629 630 631 632 633 634 635 636 637 638 639 640 641 ![[Next]](next.gif)
![[Next+100]](10next.gif)
![[Last]](last.gif)
[行番号:有/無] [返り点:無/有] [CITE]
T2217_.59.0613a01: 知下文説行者悟入。何云一機頓悟漸修
T2217_.59.0613a02: 乎。又疏第三云。復次大悲胎藏發生三昧中
T2217_.59.0613a03: 有種種法界門種種善知識。如善財童子次
T2217_.59.0613a04: 第詢求或於如是法門已善修行而於餘
T2217_.59.0613a05: 門未能究習。若入普門世界時則能於一
T2217_.59.0613a07: 又雖修一門不入普門不能窮盡也。又
T2217_.59.0613a08: 雜問答云。若有人入此三昧門而修行者
T2217_.59.0613a10: 矣。重意云。得入法界者一門法界也。即上
T2217_.59.0613a11: 同於本尊也。即是普入等者普門法界也。
T2217_.59.0613a12: 從一門即入普門故云即。或一門即普門
T2217_.59.0613a13: 故云即也。意云。從此一門得入一門法
T2217_.59.0613a15: 等重牒上意爲入普門之由來也。又義
T2217_.59.0613a16: 云。得入法界者普門法界也。從此一門者指
T2217_.59.0613a17: 上同於本尊一門也。是從一門入普門義
T2217_.59.0613a18: 也。普入法界者又從普門法界爲化他出
T2217_.59.0613a19: 各各一門故云普入一切法界矣。或得入法
T2217_.59.0613a20: 界又一門法界也。普入法界者釋成一門義
T2217_.59.0613a21: 也。意云。得入法界者十九種金剛等一切一
T2217_.59.0613a23: 大日經疏指心鈔卷三
T2217_.59.0613a24: 弘長元年七月十三日於醍醐寺報恩院抄
T2217_.59.0613a25: 畢
T2217_.59.0613a27:
T2217_.59.0613a28:
T2217_.59.0613a29:
T2217_.59.0613b01:
T2217_.59.0613b02:
T2217_.59.0613b03:大日經疏指心鈔卷第四
T2217_.59.0613b04: 疏卷第一之四
T2217_.59.0613b05: 前明諸執金剛一向是如來智印者。謂諸執
T2217_.59.0613b06: 金剛雖通慈悲等從多分云一向智印歟。
T2217_.59.0613b07: 又第一重心數尊中雖有定及慈悲等約智
T2217_.59.0613b08: 相應云智印歟。或云。諸執金剛或一向智
T2217_.59.0613b09: 印或一向慈印等而異菩薩各相兼故但智
T2217_.59.0613b10: 印者擧一顯餘歟。今此菩薩等者。疏下釋
T2217_.59.0613b11: 云。諸菩薩在悲智之間故上求下化故爲第
T2217_.59.0613b13: 迦等也。智者自行故云上求。即第一重執金
T2217_.59.0613b14: 剛也。各擧一顯一矣。然第二重諸菩薩在
T2217_.59.0613b15: 於悲智中兼上求下化故云又兼慈悲等
T2217_.59.0613b16: 也。又四大菩薩中文殊是惠除障是定故云
T2217_.59.0613b17: 義兼定惠。彌勒即慈普賢是悲。抄普賢云行
T2217_.59.0613b18: 願故行願即大悲故。云又兼慈悲也。又四
T2217_.59.0613b19: 菩薩各各兼慈悲定惠故云義兼等也。所
T2217_.59.0613b20: 謂慈氏是兼悲之慈故云謂佛四無量心等
T2217_.59.0613b21: 也。文殊又兼定之惠故云即是具衆徳義
T2217_.59.0613b22: 也。餘菩薩又爾也。故別受名結文隨應可
T2217_.59.0613b23: 得。若依初義者指菩薩名云別名也。謂
T2217_.59.0613b24: 標諸執金剛今此菩薩成此結故。意云。前
T2217_.59.0613b25: 諸執金剛持智印故云執金剛。今菩薩兼定
T2217_.59.0613b27: 然金剛菩薩内大眷屬通名。依何云別耶。
T2217_.59.0613b28: 答。於自雖通金剛菩薩相對猶得別稱也。
T2217_.59.0613b29: 或又下卷金剛菩薩倶名大心衆。望彼云別
T2217_.59.0613c01: 歟。又依次義者。普賢慈氏等云別名歟。意
T2217_.59.0613c02: 云。四菩薩云慈氏云妙惠等名異一向智
T2217_.59.0613c04: 名因故。又中義非理。執金剛有十九別名
T2217_.59.0613c05: 故。故初義爲勝矣
T2217_.59.0613c06: 亦是毘盧遮那内證功徳者。且内證外用重
T2217_.59.0613c07: 重。或四重壇從内向外而分内外也。或
T2217_.59.0613c08: 四重各有内外本地四重云内加持四重云
T2217_.59.0613c09: 外。謂從法門身現羯磨身故。當知諸菩
T2217_.59.0613c10: 薩法門等者所現加持身羯磨形也。下云善
T2217_.59.0613c11: 知識身是也。法門者能現内證法門身。下云
T2217_.59.0613c12: 法界門。上云定惠慈悲是也。故指此定惠
T2217_.59.0613c13: 等云内證功徳也。今文意云。謂如執金剛
T2217_.59.0613c14: 内證對十智力有十佛刹今菩薩内證法門
T2217_.59.0613c17: 義。如執金剛法門羯磨相對有十佛刹今菩
T2217_.59.0613c19: 金剛加持身有十佛刹。當知菩薩法門身有
T2217_.59.0613c21: 但疏云智印者經釋互顯歟
T2217_.59.0613c22: 又般若釋論等者。智論第三十三云。如釋迦
T2217_.59.0613c23: 文佛。未出家時車匿給使優陀那戲咲瞿毘
T2217_.59.0613c24: 耶耶輸陀等諸婇女爲内眷屬。出家六年苦
T2217_.59.0613c25: 行時五人給仕。得道時彌喜羅陀須那刹多
T2217_.59.0613c26: 羅阿難密跡力士等是名内眷屬。大眷屬者
T2217_.59.0613c27: 舍利弗目連摩訶迦葉須菩提迦旃延富樓那
T2217_.59.0613c28: 阿泥盧豆等諸聖人及彌勒文殊師利颰陀婆
T2217_.59.0613c29: 羅諸阿毘跋致一生補處菩薩等是名大眷
T2217_.59.0614a02: 大品般若釋故云般若釋論也。問。智論次下
T2217_.59.0614a03: 云。復次佛有二種身一者法性生身二者隨
T2217_.59.0614a04: 世間身。世間身眷屬如先説。法性生身者有
T2217_.59.0614a06: 此文。釋迦佛非生身。何云生身佛耶。答。生
T2217_.59.0614a07: 身有二。謂法性生身父母生身也。疏生身者
T2217_.59.0614a08: 父母生身也。即下文隨世間身是也。故智論
T2217_.59.0614a09: 第九云。佛有二種身。一者法性身二者父母
T2217_.59.0614a11: 五歳時詣佛所。又舍利弗等又成道以後弟
T2217_.59.0614a12: 子。何彼等云内大眷屬耶。答。總指佛在世
T2217_.59.0614a13: 云成道時。未必初成時歟。或又九世相入
T2217_.59.0614a14: 意歟。手草云。問。疏指普賢等菩薩云一一
T2217_.59.0614a15: 是毘盧遮那内證功徳。何故云普賢等是大
T2217_.59.0614a16: 眷屬。答。約本地之時皆無非遮那内證之
T2217_.59.0614a18: 及彌勒文殊等者。法華文句云。彌勒此云慈
T2217_.59.0614a21: 理論云阿氏多。此云無勝。舊云耆多。或
T2217_.59.0614a23: 問。一生補處者何義乎。答。大論第七云。滿
T2217_.59.0614a24: 濡尸利慈氏菩薩是諸菩薩皆是補處紹尊
T2217_.59.0614a26: 第一云。問。一生補處約何等生名爲一生
T2217_.59.0614a27: 耶。答。且如彌勒昔在人中名一生事一
T2217_.59.0614a28: 大生也。若據小生者而有四也。天中中
T2217_.59.0614a29: 有及本有二人中中有及本有二合爲四生。
T2217_.59.0614b01: 如七生等依大生説。實理論生有二十八
T2217_.59.0614b03: 生歟。遁麟記云。一生所繋菩薩者。謂無始
T2217_.59.0614b04: 來爲多生死之所繋縛故。今唯一生所繋
T2217_.59.0614b06: 閻浮半生云一生歟。攝釋云。菩薩有三。一
T2217_.59.0614b07: 者一生所繋二者最後之身三者坐於道樹。
T2217_.59.0614b08: 上生即一生所繋。下生局得二身○今此三
T2217_.59.0614b09: 生唯約化佛。餘未見文。以理而言亦通餘
T2217_.59.0614b11: 至第十一地唯少如來一位。未得證知。更
T2217_.59.0614b12: 有一轉法性生即補佛所故名一生補處
T2217_.59.0614b14: 釋第三生。然自證化他法應異耳。又智論第
T2217_.59.0614b15: 三十八云。問曰。兜卒天上何以説一生補處
T2217_.59.0614b16: 不説二生三生。答曰○復次有人言但説
T2217_.59.0614b18: 一生。若限小説者可云二生三生歟。問。若
T2217_.59.0614b19: 依小生何不云四生耶。答。攝釋云。若爾何
T2217_.59.0614b20: 故智度論説彌勒三生。答。以在人中即得
T2217_.59.0614b23: 今謂佛加持身等者。今加持身者即毘盧舍
T2217_.59.0614b25: 以法身成道例生身成道耳。或又内眷屬
T2217_.59.0614b26: 云加持身。以法身眷屬例生身眷屬故。故
T2217_.59.0614b27: 次上文云。以加持故現爲一善知識身也
T2217_.59.0614b29: 衆持如來密印故爲内。普賢等衆定惠相
T2217_.59.0614c02: 依今釋幷執金剛菩薩名又准生身内大則
T2217_.59.0614c03: 内淺大深歟。若約四重次第内深大淺也。然
T2217_.59.0614c04: 實無淺深上淺深故二義無相違歟
T2217_.59.0614c06: 舍利弗。菩薩摩訶薩欲在一切聲聞辟支佛
T2217_.59.0614c07: 前欲給侍諸佛欲爲諸佛内眷屬欲得
T2217_.59.0614c08: 大眷屬欲得菩薩眷屬欲淨報大施。當
T2217_.59.0614c10: 如先引。但疏釋先引經後擧可知矣
T2217_.59.0614c11: 普賢菩薩者。文句十云。大論觀經同名遍吉。
T2217_.59.0614c12: 此經名普賢。皆漢語。梵邲輸
陀。此云普
T2217_.59.0614c15: 謂菩提心所起行願等者。大師釋云。普賢圓
T2217_.59.0614c16: 因以圓融三法爲宗。即是一切如來菩提心
T2217_.59.0614c19: 因者持業。普賢即圓因故。大日圓因者依主。
T2217_.59.0614c20: 大日之圓因故。此圓因是通菩提心及行願。
T2217_.59.0614c21: 倶大日之因故。菩提心行願如次能所起。同
T2217_.59.0614c22: 是普賢體也。及身口意者當大師釋身字。猶
T2217_.59.0614c23: 如身祕密即法佛三密。故准此文者。今三
T2217_.59.0614c24: 密即圓因之果也。若約因者普賢三密也。悉
T2217_.59.0614c25: 皆等二句釋上普義。純一等兩句釋上賢義
T2217_.59.0614c26: 耳。故法藏釋云。徳周法界曰普淨順善稱
T2217_.59.0614c28: 名普。此由内證一眞外成萬徳。所以徳
T2217_.59.0614c29: 利周備仁慈惠悟故名普賢。般若理趣云。一
T2217_.59.0615a01: 切有情皆如來藏。普賢菩薩遍自體故由證
T2217_.59.0615a02: 普遍賢善之理能證之道名爲普賢。○或内
T2217_.59.0615a03: 證此普遍賢理外彰三業無所不賢故名
T2217_.59.0615a05: 成賢義矣
T2217_.59.0615a07: 嘉祥義疏第一云。彌勒者此云慈也。過去値
T2217_.59.0615a08: 彌勒佛發願名彌勒也。出一切智光仙人
T2217_.59.0615a09: 經。彌勒昔作一切智光仙人値慈氏佛説
T2217_.59.0615a10: 慈三昧經故目慈也。華嚴經云。初得慈三
T2217_.59.0615a12: 王子從初發心不食肉。以是因縁名慈
T2217_.59.0615a15: 同今疏釋歟。佛心是大慈悲故以慈爲種
T2217_.59.0615a16: 姓。今菩薩從彼種姓中生故云慈氏。基師
T2217_.59.0615a17: 彌勒姓慈者又此意歟
T2217_.59.0615a18: 不斷佛家者。二本義釋倶家字作種矣
T2217_.59.0615a19: 謂佛四無量心等者。祕藏記釋四無量心云。
T2217_.59.0615a20: 慈悲喜捨。與樂爲慈拔苦爲悲不害爲喜捨
T2217_.59.0615a22: 物心也。化心不同一門説四。謂慈悲喜捨。
T2217_.59.0615a23: 愛憐名慈惻愴曰悲慶悦名喜亡壞稱捨。
T2217_.59.0615a24: 心無存著故曰亡壞。經中名之以爲無量
T2217_.59.0615a25: ＊亦云四等。縁於無量諸衆生起故名無量。
T2217_.59.0615a27: 樂得名。何云四無量心耶。答。疏云。今以慈
T2217_.59.0615b01: 雖主慈兼具餘三故云四無量。約正故云
T2217_.59.0615b02: 稱首也。問。四中慈爲首。法必然歟。又依人
T2217_.59.0615b03: 耶。答。一往可約人。若依觀音悲爲首故。
T2217_.59.0615b04: 理實法又可爾。互相依故。義章第八云。次
T2217_.59.0615b05: 論主伴。如龍樹言慈爲妙主餘三隨從。如
T2217_.59.0615b06: 民從王。慈心正是與樂之意。故説爲主。無
T2217_.59.0615b07: 悲拔苦與樂不成故悲隨慈。無喜除嫉與
T2217_.59.0615b08: 樂不勝故喜隨慈。無捨除礙與樂不等故
T2217_.59.0615b09: 捨隨慈。蓋乃且據一門爲論。理實四行皆
T2217_.59.0615b11: 體用者。初一慈行是其徳體後三徳用。如
T2217_.59.0615b12: 維摩説慈是體故。○後三用故隨人化益。
T2217_.59.0615b13: ○此等皆是對人用也。一相如是。理實四
T2217_.59.0615b15: 之
T2217_.59.0615b16: 上云普賢等者。釋來由也。自證之徳者。義
T2217_.59.0615b17: 釋中釋普賢佛境界莊嚴三昧云。此佛境界
T2217_.59.0615b18: 者即是諸佛自證不思議平等心地。莊嚴謂
T2217_.59.0615b20: 自證徳起慈之義也
T2217_.59.0615b21: 妙吉祥菩薩等者。玄賛第二云。曼殊室利云
T2217_.59.0615b22: 妙吉祥。與衆生樂。是北方常喜世界歡喜藏
T2217_.59.0615b24: 記第四云。文殊師利或云尸利或云漫殊室
T2217_.59.0615b25: 利或翻爲敬首或云傳首或又云濡首又
T2217_.59.0615b26: 云妙徳又云妙吉祥。○又梵語喚頭爲室
T2217_.59.0615b27: 利。吉祥徳等亦爲室利。故致翻譯不同也
T2217_.59.0615b29: 其義。今名何不釋耶。文句二云。文殊師利此
T2217_.59.0615c02: 思益經云。雖説諸法而不起法相不起
T2217_.59.0615c04: 文殊妙音別體異名。何今爲文殊名耶。答。
T2217_.59.0615c06: 來也。應知雖別有妙音文殊又名妙音
T2217_.59.0615c07: 也
T2217_.59.0615c08: 言以大慈悲力等者。又來由也。演妙法音者
T2217_.59.0615c09: 釋妙音義也。義釋云。此菩薩通達如來甚深
T2217_.59.0615c10: 般若唯是佛佛自證不可與人。是故以嬰
T2217_.59.0615c12: 八引釋名云。人之初生曰嬰兒者。胸前曰
T2217_.59.0615c14: 二空説對自證云嬰兒行歟
T2217_.59.0615c15: 若以無分別法等者。或云。文殊妙惠説法上
T2217_.59.0615c17: 法譬影略互顯。謂法中擧能斷法而顯所顯
T2217_.59.0615c18: 理。喩中擧所顯日示披雲風也。問。今無分
T2217_.59.0615c19: 別法者定惠中何耶。答。既云滅諸戲論。可
T2217_.59.0615c22: 是明除蓋障定故。法藏釋理定云。塵相既
T2217_.59.0615c24: 知之。況智斷惑專依定故。修惠唯斷惑散惠
T2217_.59.0615c25: 不爾故。又義。定惠名從増勝實通止觀。故
T2217_.59.0615c26: 定亦斷惑何失。故法藏釋云。隨相而論止
T2217_.59.0615c27: 名定觀名惠。就實而言定通止觀惠亦如
T2217_.59.0616a01: 歟。此悲即法性故云無分別法也。問。初
T2217_.59.0616a02: 義擧前妙惠功不釋今三昧歟。第二義與
T2217_.59.0616a03: 復次釋何異乎。第三義似定惠雜亂矣。後
T2217_.59.0616a04: 義後得智猶不斷。況所起大悲乎。答。智斷
T2217_.59.0616a05: 惑皆依定故推窮勝能在於定。故云定何
T2217_.59.0616a06: 失。猶如摩訶衍稱矣。次義。正釋説法斷疑
T2217_.59.0616a07: 之次弟。故云次妙音明之也。復次釋。六度
T2217_.59.0616a08: 次第。故云次妙惠明之。般若禪定六度次
T2217_.59.0616a09: 第故。次義。定惠與止觀有同異二義何失。
T2217_.59.0616a10: 後義彼性宗後得智許斷證。今宗又大悲斷
T2217_.59.0616a11: 惑。何失
T2217_.59.0616a12: 如來諸有所作等者。釋來由也。諸有所作
T2217_.59.0616a13: 者文殊妙惠説法也。一事因縁者除蓋障斷
T2217_.59.0616a14: 惑證理也
T2217_.59.0616a15: 復次行人等者。來由別釋也。謂般若者文殊
T2217_.59.0616a16: 也。禪定者今菩薩也。斷惑功專依定故。或
T2217_.59.0616a17: 又正釋總爲除蓋障釋。復次爲來由歟。既
T2217_.59.0616a18: 云如來所作未必損文殊故。然故次妙音
T2217_.59.0616a19: 明之。釋難遮故先義爲吉矣
T2217_.59.0616a20: 此四菩薩即是佛身四徳等者。鈔第二云。疏
T2217_.59.0616a21: 佛身四徳者。一行願彌淪二佛宗不斷三大
T2217_.59.0616a23: 或云。今四菩薩是既云佛身四徳。八葉四
T2217_.59.0616a24: 隅菩薩歟。其故思第二重菩薩阿闍梨所傳
T2217_.59.0616a25: 曼＊荼羅中文殊除蓋障地藏虚空藏也。又現
T2217_.59.0616a26: 圖中但有地藏虚空藏除蓋障三菩薩。然今
T2217_.59.0616a27: 四菩薩中二菩薩纔雖擬第二重三菩薩專
T2217_.59.0616a28: 同八葉四行。況復疏第十六云。又四菩薩普
T2217_.59.0616a29: 賢巽文殊坤慈氏乾觀音艮是其位也。前縁
T2217_.59.0616b01: 起列衆中或以除蓋障替觀音或以除一
T2217_.59.0616b02: 切惡趣替文殊也。義各異。課用一事亦得
T2217_.59.0616b04: 品義。故大般若中以序品名縁起品也。云
T2217_.59.0616b05: 列衆非指今文乎。但大眷屬者。中臺總體
T2217_.59.0616b06: 是心王邊葉別相即心數故云眷屬也。故大
T2217_.59.0616b07: 師釋云。大毘盧遮那如來與自眷屬四種法
T2217_.59.0616b09: 可第二重。故疏第三云。從大悲萬行現第
T2217_.59.0616b13: 又第六云。次造第二重四菩薩等諸大眷
T2217_.59.0616b15: 内大眷屬專可依親近次第。而八葉四隅菩
T2217_.59.0616b16: 薩親近於如來猶近自第一重。何不云内
T2217_.59.0616b17: 眷屬矣。但疏幷現圖壇第二重諸尊相違者
T2217_.59.0616b18: 不擧諸尊盡歟。依之疏第二十云。觀音文
T2217_.59.0616b19: 殊彌勒已在八葉中。漸出于外故次圓中復
T2217_.59.0616b21: 重爲初第二重云次圓也。爰知今四菩薩
T2217_.59.0616b22: 在第二重也。第十六文者指具縁品歟。具
T2217_.59.0616b23: 縁品經云。普賢慈氏尊及與除蓋障除一切
T2217_.59.0616b25: 今品中無除惡趣故説具縁支分故云縁
T2217_.59.0616b26: 起歟。又義。凡四行菩薩第二重四菩薩其體
T2217_.59.0616b27: 同故或約四行邊云佛身四徳或約眷屬
T2217_.59.0616b28: 邊云第二重也。十六卷文或以除障替觀
T2217_.59.0616b29: 音者指今品也。或以除惡趣替文殊者
T2217_.59.0616c01: 指具縁品也。若倶指具縁品者不可置初
T2217_.59.0616c02: 或字。二或字是顯指兩品耳。或云。觀音在
T2217_.59.0616c03: 八葉自性身。在第二重受用身。在第三重
T2217_.59.0616c04: 變化身。餘尊又可爾耳。尋云。除蓋觀音同體
T2217_.59.0616c05: 異名歟。除惡文殊＊亦爾乎。答。大師彌陀次
T2217_.59.0616c07: 野小眼毒女擧八菩薩云。觀自在菩薩地藏
T2217_.59.0616c09: 或云觀音除蓋障眞言同。何非同體矣。然
T2217_.59.0616c10: 言雖同體是別例如四佛四波印雖同體是
T2217_.59.0616c11: 別。又如彌勒如意輪讃是一其體異矣。況復
T2217_.59.0616c12: 胎藏次第二菩薩言別也。又般若寺抄云。除
T2217_.59.0616c15: 寺抄云。普賢是菩提。慈氏大慈大悲普門
T2217_.59.0616c16: 方便。文殊是大智決斷用。除蓋障是大空寂
T2217_.59.0616c18: 常樂我淨四徳也。大師法華開題云。東南
T2217_.59.0616c19: 方普賢即大捨徳。西南方文殊則大喜徳。西
T2217_.59.0616c20: 北方觀音即大悲智。東北方慈氏則大慈智
T2217_.59.0616c22: 南順次爲慈悲喜捨。此等説順逆雖異四徳
T2217_.59.0616c23: 義同。又祕藏記中普賢虚空藏觀音虚空庫
T2217_.59.0616c24: 如次爲慈悲喜捨也。金剛界次第等又同
T2217_.59.0616c25: 之。尋云。第一重第二重約十三大院方如
T2217_.59.0616c27: 大院。左方金剛手院。右方觀音院。第二重。上
T2217_.59.0616c28: 方文＊殊院下方虚空藏院左方除蓋障院右
T2217_.59.0617a02: 第三重也。尋云。今經中盡十三大院乎。答。
T2217_.59.0617a04: 具縁品圖尊中有十院云。初中臺八葉二初
T2217_.59.0617a05: 重遍知印等佛部三觀音等蓮華部四金剛手
T2217_.59.0617a06: 金剛部五二明王加上遍知爲佛部也六第
T2217_.59.0617a07: 三重釋迦等七第二重文＊殊等八除蓋障九
T2217_.59.0617a08: 地藏十虚空藏。轉字品中有十一院。一中臺
T2217_.59.0617a09: 二遍知印三觀世音四金剛手五二明王六四
T2217_.59.0617a10: 大護七釋迦文八文殊九除蓋障十地藏十一
T2217_.59.0617a12: 釋論云菩提等者。智論第四云。問曰。何等名
T2217_.59.0617a13: 菩提。何等名薩埵。答曰。菩提名諸佛道。薩
T2217_.59.0617a14: 埵名或衆生或大心。是人諸佛道功徳盡欲
T2217_.59.0617a15: 得其心。不可斷不可破如金剛山。是名
T2217_.59.0617a16: 大心。如偈説。一切諸佛法智惠及戒定能利
T2217_.59.0617a17: 益一切。是名爲菩提。其心不可動能忍成
T2217_.59.0617a19: 人諸佛道功徳盡欲得者忍樂修行等也。其
T2217_.59.0617a20: 心不斷等者堅持不捨義也。般若寺抄云。有
T2217_.59.0617a21: 所云道心者樂求菩提有情故云菩提薩
T2217_.59.0617a23: 復次此人等者。智論第五云。問曰。何名摩訶
T2217_.59.0617a24: 薩埵。答。摩訶者大。薩埵名衆生或名勇心。
T2217_.59.0617a25: 此人心能爲大事不退不還大勇心故名
T2217_.59.0617a26: 摩訶薩埵。復次摩訶薩埵者。於多衆生中最
T2217_.59.0617a27: 爲上首。是故名爲摩訶薩埵。復次多衆生中
T2217_.59.0617a28: 起大慈大悲成立大乘能行大道得最大
T2217_.59.0617a29: 處故名摩訶薩埵。復次大人相成就故名摩
T2217_.59.0617b01: 訶薩埵。○復次必能説法破一切衆生及己
T2217_.59.0617b02: 身大邪見大愛大我心等諸煩惱故名爲摩
T2217_.59.0617b05: 忍樂修行之義也。以上堅持不捨之意也。今
T2217_.59.0617b06: 文智論第四第五二文也。第四中釋菩提故
T2217_.59.0617b08: 訶薩埵故題次云釋初品中摩訶薩埵第六
T2217_.59.0617b10: 今疏中菩提爲正釋摩訶薩爲復次釋。恐
T2217_.59.0617b11: 似違論文乎。私案。論中文異故爲非正復
T2217_.59.0617b12: 之別釋。疏中二名雖異目於一體故爲正
T2217_.59.0617b13: 釋復次歟。故大師釋云。又菩提薩埵亦爲
T2217_.59.0617b15: 別文故云復次。猶如起信論中云復次言
T2217_.59.0617b16: 意識等也。又第五文雖有多釋同摩訶薩
T2217_.59.0617b17: 釋。故疏爲一種釋歟。木幡義云。薩埵與摩
T2217_.59.0617b18: 訶薩埵爲正釋復次。但薩埵是自利義摩訶
T2217_.59.0617b20: 己身摩訶薩又兼自利歟
T2217_.59.0617b21: 大邪見大愛等者。鈔第二云。疏大邪見大愛
T2217_.59.0617b22: 等者。涅槃云。一切煩惱邪見攝盡謂破壞三
T2217_.59.0617b23: 寶焚燒善根。戒經十種謗三寶爲最重故
T2217_.59.0617b24: 邪見稱大。若據發潤生死流轉無明愛取爲
T2217_.59.0617b25: 大。若據遠隨現行障無學道我愛慢爲大
T2217_.59.0617b26: 餘可名輕。若煩惱當體相望則十大煩惱爲
T2217_.59.0617b27: 重隨惑爲輕等。今此智人必能説法破壞故
T2217_.59.0617c01: 願求大法起大行成大菩提事。所謂普令
T2217_.59.0617c02: 衆生入佛知見故名大士也。此有情者梵
T2217_.59.0617c03: 音索多是著義。猶如世間人深著身心不
T2217_.59.0617c04: 能暫離也。今菩提索多亦爾。此大菩提行
T2217_.59.0617c05: 乃至無有一念休息放捨之心故名索多
T2217_.59.0617c06: 也。又名薩埵。是有情義。以於有情之中能
T2217_.59.0617c07: 修無上道荷一切諸餘衆生。即是衆生之中
T2217_.59.0617c08: 無上故名大有情也。衆生隨所執著義。今
T2217_.59.0617c10: 多是著義者同今索多者忍樂修行堅持不
T2217_.59.0617c11: 捨之義也。薩埵是有情義者又同今薩埵名
T2217_.59.0617c12: 衆生之釋也。雜問答云。又薩埵者梵音正
T2217_.59.0617c13: 應言索多。○若以義言之是堅持不捨之
T2217_.59.0617c15: 云索多乃屬人之功業。即是忍樂修行堅持
T2217_.59.0617c16: 不捨。言聲明有如是法者即八轉聲法也。謂
T2217_.59.0617c17: 前云薩埵直目衆生之體。即體聲也。今云
T2217_.59.0617c19: 埵翻衆生。直依人體故云體聲。索多忍樂
T2217_.59.0617c21: 體聲體文故云
。不呼入聲索多讀點
T2217_.59.0617c23: 或不流便者十四本同今文。十卷義釋流字
T2217_.59.0617c24: 作當字矣
T2217_.59.0617c25: 薩埵略有三種者。問。大師釋云。又薩埵有
T2217_.59.0617c27: 菩提薩埵且約顯密人開金智也。故雜問
T2217_.59.0617c28: 答云。問。何言愚童等耶。答。六道凡夫名愚
T2217_.59.0617c29: 童。聲聞縁覺名爲有識。修佛道人名爲菩
T2217_.59.0618a02: 故知金薩是第三開也。又五祕密儀軌云。有
T2217_.59.0618a03: 三種薩埵。所謂愚童薩埵智薩埵金剛薩埵
T2217_.59.0618a05: 二乘攝邪定故。又高尾口決云。四種薩埵
T2217_.59.0618a07: 佛歟。佛又菩提薩埵攝故或金薩云佛歟。
T2217_.59.0618a08: 密人皆果地人故。問。金薩者何菩薩耶。答。
T2217_.59.0618a09: 或云。四大菩薩云金薩。簡顯菩薩密菩薩
T2217_.59.0618a10: 皆云金薩歟。今云但金剛手也。問答中上
T2217_.59.0618a11: 釋祕密主義畢云此菩薩名金剛薩埵指
T2217_.59.0618a12: 此。云彼金剛薩埵之故。又五祕密軌云。以
T2217_.59.0618a13: 金剛薩埵開其二種薩埵修行得此金剛乘
T2217_.59.0618a15: 凡三四薩埵顯密分別隨宜不定。今就諸大
T2217_.59.0618a16: 菩薩文出三種薩埵故。此中愚童有識是第
T2217_.59.0618a17: 三重生身眷屬二乘世天等也。菩提薩埵四
T2217_.59.0618a18: 大菩薩等也。然第一重執金剛等疏中攝屬
T2217_.59.0618a19: 未明故。彼第一重金薩等即第三人也云也。
T2217_.59.0618a20: 故知今此三種薩埵三重聖衆也。但祕鍵釋
T2217_.59.0618a21: 約顯密判薩埵歟。或又彼探彼經深祕意
T2217_.59.0618a22: 成四行菩薩三摩地也。問。愚童不知因果
T2217_.59.0618a23: 六道凡夫。有識興滅度想定性二乘。何云
T2217_.59.0618a24: 曼荼聖衆乎。答。十界輪圓曼荼故六道二乘
T2217_.59.0618a25: 又海會聖衆也。問。若爾胎藏界所列六道等
T2217_.59.0618a26: 衆生皆可實類乎。若云實類者今此曼荼是
T2217_.59.0618a27: 從本垂迹之圓壇大悲利生之海會。是故中臺
T2217_.59.0618a28: 自性之佛漸現三重曼荼之聖衆八葉受用
T2217_.59.0618a29: 之尊專成四種法身之化用。當知＊胎藏諸
T2217_.59.0618b01: 尊皆以佛智所現云事。若實類凡夫見之可
T2217_.59.0618b02: 成罪仰之有何益哉。故大師釋＊胎藏聖
T2217_.59.0618b04: 若云非實類者疏下釋云。我是凡夫外道惡
T2217_.59.0618b05: 趣衆生。亦名五逆大邪見人。大悲曼荼羅正
T2217_.59.0618b08: 答。凡眞言宗義專此事顯祕藏幽旨獨此義
T2217_.59.0618b09: 極。所謂今教意四重曼荼之聖衆皆是本有
T2217_.59.0618b10: 常住之佛體。六道四生之群類併又自性清
T2217_.59.0618b11: 淨之法身也。是以重重帝網之莊嚴無一法
T2217_.59.0618b12: 而漏草木。智智無邊之聖衆無一類而捨含
T2217_.59.0618b13: 識。若除實類則圓壇稱難成。若限權化
T2217_.59.0618b14: 則輪圓稱易闕者歟。故知約佛智照見者凡
T2217_.59.0618b15: 夫本等流法身。又依密號名字者實類性曼
T2217_.59.0618b16: 荼聖衆。若爾挫實類而云權化何失。故金
T2217_.59.0618b17: 界次第云。入我我入故本尊與我一體無別。
T2217_.59.0618b19: 指未斷惑之行者非爲本尊之垂迹乎。然
T2217_.59.0618b20: 則我等皆不動自性而成六道四生之形
T2217_.59.0618b21: 隨順無明而受三途八難之苦。尋源汲流
T2217_.59.0618b22: 皆是遮那之垂迹也。挫實類仰大悲本尊
T2217_.59.0618b23: 何失。推本見跡併又法身之應現也。指凡
T2217_.59.0618b24: 夫祈無邊悉地豈空。若強捨實類尋權化
T2217_.59.0618b25: 爭成衆生即佛之觀。偏惡凡夫愛聖者誰
T2217_.59.0618b26: 開凡聖不二之覺乎。大悲曼荼羅正表此
T2217_.59.0618b27: 義也。甚有深意者歟。伏惟我宗意現覺諸
T2217_.59.0618b28: 法之故貪嗔癡慢現顯明王忿怒之姿。直約
T2217_.59.0618b29: 諸法之故欲觸愛慢直成菩薩慈悲之質。五
T2217_.59.0618c01: 趣四生之鬼畜隔之永沈三途之苦海。八苦
T2217_.59.0618c02: 五衰之人天融之即到五智之覺岸。迷悟在
T2217_.59.0618c03: 己無執而到蓋此謂歟。況復彼顯乘猶性惡
T2217_.59.0618c04: 通融之故馳煩惱即煩惱之談。此密乘豈性
T2217_.59.0618c05: 相歴然之故無生死即生死之義而已
T2217_.59.0618c06: 一者愚童等者。鈔第二云。愚謂愚癡。童謂嬰
T2217_.59.0618c07: 童。取未會分別也下。經云。愚童凡夫類猶如
T2217_.59.0618c09: 出世因果之道理。故世間三心此中攝歟。十
T2217_.59.0618c10: 六行相觀門是二乘所行故。況修行義第一
T2217_.59.0618c11: 心難得。二三有五戒十善修行故。心行邪
T2217_.59.0618c12: 道下四句初二句忍樂修行義後兩句堅持不
T2217_.59.0618c13: 捨之義也。猶如下顯不捨義歟
T2217_.59.0618c14: 二者有識薩埵等者。鈔第二云。疏二者有識
T2217_.59.0618c15: 者謂有所識知者也。對前愚童故稱有識
T2217_.59.0618c17: 患故云有識也。又准下文。云識性二乘
T2217_.59.0618c18: 約求涅槃之邊云有識歟。性者理性故。或
T2217_.59.0618c19: 二倶存故云有識。前後文互顯故。纔覺知等
T2217_.59.0618c20: 釋忍樂修行義。著保化城等釋堅持不捨義
T2217_.59.0618c21: 也。於如來功徳者釋二乘不名菩提薩埵
T2217_.59.0618c22: 之由也。問。二乘亦得菩提。何不名菩提薩
T2217_.59.0618c23: 埵乎。答。安然釋云。三乘皆名菩提而二
T2217_.59.0618c25: 摩訶薩埵故不通二乘歟。又智論第四云。
T2217_.59.0618c26: 復次三種道皆是菩提。一者佛道二者聲聞
T2217_.59.0618c27: 道三者辟支佛道。辟支佛道聲聞道雖得菩
T2217_.59.0618c28: 提而不稱爲菩提。佛功徳中菩提稱爲菩
T2217_.59.0619a01: 但約佛菩提故不通二乘。何以摩訶薩簡
T2217_.59.0619a02: 彼乎。恐安公釋違智論文歟
T2217_.59.0619a03: 出過一切臆度戲論等者。鈔第二云。一切之
T2217_.59.0619a04: 言攝盡内外。有諸外道計我自性即同欲
T2217_.59.0619a05: 界或同色無色界乃至謂非想處即是涅
T2217_.59.0619a06: 槃○又説一切有道人言。神人一切法門中
T2217_.59.0619a07: 求不可得。如龜毛兔角常無。而陰界入實有
T2217_.59.0619a08: 自性。以如是等戲論法故。蓋由不識其
T2217_.59.0619a09: 心。今此菩提出過如是臆度戲論種種過失
T2217_.59.0619a10: 一向純淨即是衆生本心。了知此者名之
T2217_.59.0619a12: 於是人中等者。安然云。三乘皆名菩薩○唯
T2217_.59.0619a15: 明群機嘉會之時等者。五大明王義云。嘉會
T2217_.59.0619a16: 者是一時義。法王啓運之日大衆嘉會之時
T2217_.59.0619a18: 器咸集説聽事訖總名一時。二説者聽者其
T2217_.59.0619a21: 開也。運合宜也。嘉善也。佛法大運必稱物
T2217_.59.0619a24: 自性所成眷屬爲未來流通示現群機之相
T2217_.59.0619a28: 手等各引實行菩薩爲當機衆故云群機
T2217_.59.0619b01: 法樂説故不可有實行。又自性身土故不
T2217_.59.0619b02: 可云他受用也。所以然者上擧執金剛諸
T2217_.59.0619b03: 菩薩畢結此等大衆爲聽法故而云次明群
T2217_.59.0619b04: 機嘉會。應知指上金剛菩薩云群機。理實
T2217_.59.0619b05: 雖三世常恒説爲未來流通准如常示此
T2217_.59.0619b06: 相也
T2217_.59.0619b07: 若十佛刹等者。若不定義擧伴顯主也。經
T2217_.59.0619b08: 中大日幷執金剛等各住自證三昧句説眞
T2217_.59.0619b09: 言故。即眞言藏品等説是也。若不爾者何
T2217_.59.0619b10: 在次明群機嘉會之時所同聞法之文下明
T2217_.59.0619b11: 此義矣。故知指正説時也。故疏第六云。若
T2217_.59.0619b12: 現世天身則説彼天三昧道。若現聲聞身
T2217_.59.0619b13: 則説聲聞三昧道○當知此中偈頌如是無
T2217_.59.0619b15: 倶雖説大日獨爲教主。故下文云如此時
T2217_.59.0619b16: 中佛説何法等耳。或云。今此文重釋上大
T2217_.59.0619b17: 衆各爲聽法以三密而供養大日也。若不
T2217_.59.0619b18: 爾者何不擧大日。如此儀式皆今經説時
T2217_.59.0619b19: 分故云次明等也。今謂。時分義縱雖廣通
T2217_.59.0619b20: 所同聞法但取正説也。上既云然此經流布
T2217_.59.0619b21: 等下文云爾時住於佛日而演説法。此乃望
T2217_.59.0619b22: 於流通結集而指正説時云各各廣演則無
T2217_.59.0619b23: 限量等也。當知今説時永異如常八箇年等
T2217_.59.0619b24: 説時。時分説法無邊際限量故。結集者總
T2217_.59.0619b25: 云住於佛日等也。然字是結前義結成前時
T2217_.59.0619b26: 法也
T2217_.59.0619b27: 爾時住於佛日等者。或云。凡有三種日。一世
T2217_.59.0619b29: 云。文分爲二。然以下釋加持故句以上釋
T2217_.59.0619c01: 越三時如來之日文也。私云。此日有二種。
T2217_.59.0619c02: 一實相之日。此中有能越所越。此即釋經越
T2217_.59.0619c03: 三時之文也。此日是本地身自證之日也。謂
T2217_.59.0619c04: 云圓明常住又云實相之日此意矣。二然
T2217_.59.0619c05: 以下如來之日。以佛神力逗衆機延促自
T2217_.59.0619c06: 在。釋經如來之日句也。此即住加持。説今
T2217_.59.0619c07: 經之時也。三平等句是所説法也。加持故三
T2217_.59.0619c08: 字若約能加持則大日如來也。若據所加
T2217_.59.0619c09: 持時法二種也。大疏抄云。意離三際始終
T2217_.59.0619c11: 或又通釋經二句文也。以淨眼下總明能越
T2217_.59.0619c12: 時也。延促自在又非世間日故。彼長短定
T2217_.59.0619c13: 故。此延促自在故。故知經中越字含二義
T2217_.59.0619c14: 也。能越中擧自證爲加持來由也。若無自
T2217_.59.0619c15: 證則加持何故起矣。例如上釋集會擧内
T2217_.59.0619c16: 證而爲加持起因矣。問。如來日是於加持
T2217_.59.0619c17: 世界而逗實行應加持日。故或云令瑜伽
T2217_.59.0619c18: 行者或云咸適衆機此意也。依之疏第六
T2217_.59.0619c19: 云。然諸行人若深入瑜伽境界三昧時自當
T2217_.59.0619c20: 了了聽聞如正説時無異。是故名爲佛加
T2217_.59.0619c22: 行者云適機歟。或又自性所成眷屬爲未
T2217_.59.0619c23: 來流通假現此相故云爾矣。但第六卷釋
T2217_.59.0619c24: 者。加持日有二種。謂今經説會自性加持身
T2217_.59.0619c25: 説時云正説時是也。行者聽聞説時他受加
T2217_.59.0619c26: 持身行相。故異也。或又此云佛日云如來
T2217_.59.0619c27: 日彼云加持日故其意別耳。又寶淨院僧正
T2217_.59.0619c28: 解第六文云。於此文可有二義。爲自受
T2217_.59.0619c29: 法樂説爲他受法樂説。若瑜伽行人入三
T2217_.59.0620a01: 昧時了了聽聞者隨他義。如正説時者隨自
T2217_.59.0620a04: 時説耶。答。今經法身説非釋迦説。何作此
T2217_.59.0620a05: 問耶。但智證大師指歸云。總十方三世修
T2217_.59.0620a06: 多羅同顯三句本無異轍。明知在一切經
T2217_.59.0620a09: 義一代之間大日經説時是初七日判定耳。
T2217_.59.0620a10: 故十地論云。以初七日定不説法。思惟行
T2217_.59.0620a13: 自意大日經。故云自受法樂故。然顯一乘機
T2217_.59.0620a14: 隔聞故云思惟行故。是故住化他加持身
T2217_.59.0620a16: 如彼第二七日華嚴説會小機隔聞云思惟
T2217_.59.0620a17: 故更赴鹿苑而説小乘法門。華嚴經云。我
T2217_.59.0620a19: 實相之日故圓明常住也。然又佛神力故延
T2217_.59.0620a20: 促自在故云佛日也。例如彼華嚴第二七日
T2217_.59.0620a21: 念劫圓融故九世相入耳。重意云。後夜成道
T2217_.59.0620a22: 説今經者。後夜丑寅不二時也。即示生佛
T2217_.59.0620a23: 不二義。此時是昨今不二時故。成道又即身
T2217_.59.0620a24: 成佛故。今經又即事而眞故。謂在不二時
T2217_.59.0620a25: 唱不二覺説不二教也。時人教相應矣。故
T2217_.59.0620a27: 於久米道場感得今經。可思之。又今經開
T2217_.59.0620b01: 剋定説時何云三世常恒説耶。答。雖剋定
T2217_.59.0620b02: 其時又不遮恒説。延促無礙故。念劫圓融
T2217_.59.0620b03: 故。彼華嚴猶雖第二七日説許恒説華嚴。
T2217_.59.0620b04: 況祕宗説時乎
T2217_.59.0620b05: 延促自在等者。維摩經云。或有衆生樂久住
T2217_.59.0620b06: 世而可度者菩薩即演七日以爲一劫令
T2217_.59.0620b07: 彼衆生謂之一劫或有衆生不樂久住而
T2217_.59.0620b08: 可度者菩薩即促一劫以爲七日令彼衆
T2217_.59.0620b12: 云。日名。從旦至夕初分中分後分。夜亦三
T2217_.59.0620b13: 分。一日一夜有三十時。春秋分時十五時屬
T2217_.59.0620b14: 晝十五時屬夜。餘時増減。五月晝十八時夜
T2217_.59.0620b15: 十二時。十一月翻此。言十五時屬晝三分中
T2217_.59.0620b17: 四天下一周晝夜各有初中後分乃至三十
T2217_.59.0620b18: 時等。又第四云。西方暦法晝夜各有三十時
T2217_.59.0620b20: 呼栗多○又倶舍頌云。百二十刹那爲恒刹
T2217_.59.0620b21: 那量。臘縛此六十。此三十須臾。此三十晝
T2217_.59.0620b22: 夜○今案倶舍須臾西域牟呼栗多彼此量同
T2217_.59.0620b23: 也。以此牟呼栗多五箇經於日夜。合六
T2217_.59.0620b24: 時即成五六三十也。若日夜各有三十時
T2217_.59.0620b25: 者。日夜三時各各具二合十二時。此日之六
T2217_.59.0620b26: 時各加五牟呼栗多即五六三十也。夜亦如
T2217_.59.0620b27: 是。故言日夜各有三十時。又案之初中後
T2217_.59.0620b28: 三分各通於晝夜合成六時。此六時各各具
T2217_.59.0620b29: 十故歴日夜即成六十。各計至於三十
T2217_.59.0620c01: 也。各字之勢可通冠三十字。第四卷云。日
T2217_.59.0620c02: 夜各有三十時。故又初中後時各各可有
T2217_.59.0620c03: 二分合成六時。六時各五成五六三十也。
T2217_.59.0620c06: 時合成三十時也。五月十一月者約極長
T2217_.59.0620c07: 極短故有十八十二時也。中間増減可知。
T2217_.59.0620c08: 具如倶舍頌疏十一也。故知日行此州雖
T2217_.59.0620c09: 晝夜時有等不等。隨在何位晝夜合則有
T2217_.59.0620c10: 三十時也。初中後三分是日夜各以二時可
T2217_.59.0620c11: 爲一分歟。此釋違下文云晝夜各有三十
T2217_.59.0620c12: 時之文也。後抄意存二義。初意日夜各有
T2217_.59.0620c13: 初中後分合有六時。此一時各經五箇牟呼
T2217_.59.0620c14: 栗多成五六三十也。此約晝夜停等時歟。
T2217_.59.0620c15: 後義晝夜各有三十時也。此中又有二意。
T2217_.59.0620c16: 初義日夜三時初中後各具二合十二時。一
T2217_.59.0620c17: 時間經五箇也。後義初中後三分各通晝
T2217_.59.0620c18: 夜合六時。此一時間經十箇也。此意前二
T2217_.59.0620c19: 時合爲一時故六時十二時雖異其意無
T2217_.59.0620c20: 違。後兩解意以今文同第四釋。然日夜各
T2217_.59.0620c21: 有三十時説違倶舍西域等諸師釋。此甚難
T2217_.59.0620c22: 解。今文各字被初中後不及三十時歟。言
T2217_.59.0620c23: 日夜各有初中後分。計牟呼栗多合至三
T2217_.59.0620c25: 歟。若又以下文爲定量今文各字貫三十
T2217_.59.0620c26: 時讀之。三十時者非牟呼栗多歟。又嘉祥
T2217_.59.0620c27: 法華統略云。時量短長有十二節。極短名刹
T2217_.59.0620c28: 那翻爲一念。百二十念爲一瞬。六十瞬爲
T2217_.59.0620c29: 一息。三十息爲一須臾。三十須臾爲一日
T2217_.59.0621a02: 云。此又同倶舍等説。今瞬者彼恒刹那也。
T2217_.59.0621a03: 息者彼臘縛也。當知今晝夜各有三十時准
T2217_.59.0621a04: 彼等説一時分經二箇半牟呼栗多歟
T2217_.59.0621a05: 言如來種種三業等者。雜問答云。身密印語
T2217_.59.0621a06: 眞言心妙觀平等相應至大日尊遍一切處
T2217_.59.0621a07: 三平等究竟實際。若三中一闕即不能至平
T2217_.59.0621a08: 等＊之處。如車一輪闕都無所到。是即三平
T2217_.59.0621a10: 師釋據行者三業證大日一實理而互顯也。
T2217_.59.0621a11: 一實理者阿字本不生理也
T2217_.59.0621a12: 身等於語等者。又應云心等於語等。亦可
T2217_.59.0621a13: 云心等於身等。順逆無礙横竪渉入故今擧
T2217_.59.0621a16: 宗談。所謂華厳雖云身語歸心而平等全
T2217_.59.0621a17: 無以意密歸身語。以一心爲本故。密宗
T2217_.59.0621a18: 不然意密亦歸身語。六大爲本故。故淺深
T2217_.59.0621a19: 大異矣。問。三密平等宜然。今自他平等與
T2217_.59.0621a20: 華嚴三無差別有淺深耶。答。實範上人云。
T2217_.59.0621a21: 此三平等自法界故彼無差別由理融故是
T2217_.59.0621a23: 如衆川萬流各各異色異味入於大海同
T2217_.59.0621a25: 其迹所住處者。以其迹類下謂修如是道迹
T2217_.59.0621a26: 句。即進行義也。今行者踐先佛道跡而修行
T2217_.59.0621a27: 故云道迹也。故釋論第七云。三世一切菩薩
T2217_.59.0621a28: 衆如是如是如如隨踐順行應轉。如其次
T2217_.59.0621b01: 住處同次第修行得住三平等處即住處
T2217_.59.0621b02: 義也。謂大日尊三平等究竟實際位也。此
T2217_.59.0621b03: 位究竟處故云所住處也。句是究竟義故言
T2217_.59.0621b05: 今三密法門至一實究竟位方便故云三平
T2217_.59.0621b10: 爲所入門者。圓城寺金剛界八卷次第云。尋
T2217_.59.0621b11: 云。三密法門者能通門歟爲當内證法歟。或
T2217_.59.0621b14: 以彼法即爲門。門即法也。如
抄。以自
T2217_.59.0621b15: 身三業入本尊三密時自身三業能入門本
T2217_.59.0621b16: 尊三密所入境也。又以本尊三密入行者三
T2217_.59.0621b17: 業翻之可知。故知門即法法即門是一體不
T2217_.59.0621b20: 加持受用身即行者平等智身。故爲欲顯實
T2217_.59.0621b21: 無能所故云所入門也
T2217_.59.0621b22: 謂以身平等之密印等者。疏第十七云。自眞
T2217_.59.0621b23: 實謂自持眞言手印想於本尊以專念故
T2217_.59.0621b24: 能見本尊。本尊者即是眞實之理。非但見
T2217_.59.0621b25: 本尊而已又如實觀我之身。即同本尊故
T2217_.59.0621b26: 名眞實也。此有三平等之方便。身即印也。
T2217_.59.0621b27: 語即眞言也。心即本尊也。此三事觀其眞實
T2217_.59.0621b28: 究竟皆等。我此三平等與一切如來三平等
T2217_.59.0621b29: 無異。是故眞實也。行者修行時佛海大會決
T2217_.59.0621c01: 定信得入。若有疑慮則眞言之行終不能
T2217_.59.0621c03: 及觀本尊。見本尊時其心相應而住無有
T2217_.59.0621c04: 能動亂之者。又觀所持眞言從本尊心中
T2217_.59.0621c05: 流出而入其口。猶如華鬘無有間絶。即以
T2217_.59.0621c06: 如是佛之功徳自滿其身亦不從身更流
T2217_.59.0621c08: 如是加持受用身等者。或云。加持受用身者
T2217_.59.0621c09: 他受用身也。毘盧遮那遍一切身者自受用
T2217_.59.0621c11: 云。行者但一心諦縁觀此聲字自當見佛
T2217_.59.0621c12: 加持身。若見加持身即見本地身。若見本
T2217_.59.0621c14: 者本地身也。何云自受用身乎。故知。受用
T2217_.59.0621c15: 身者智法身即識大也。遍一切身者理法身
T2217_.59.0621c16: 即五大也。是本尊六大也。平等智身者行者
T2217_.59.0621c17: 五蘊也。智者四蘊。身者色蘊也。所謂行者四
T2217_.59.0621c18: 蘊是本尊識大開之本尊五大亦行者色蘊開
T2217_.59.0621c19: 之。合二准之。識大四蘊倶五智之徳。五大
T2217_.59.0621c20: 色蘊同五輪之體也。本尊六大加入周遍行
T2217_.59.0621c21: 者五蘊故云加持云遍也。行者五蘊本尊
T2217_.59.0621c22: 六大平等一味故云平等也。斯則無能所
T2217_.59.0621c23: 而能所也。不到而到即身成佛之理。思之。故
T2217_.59.0621c24: 當卷下釋云。一切衆生色心實相常是毘盧
T2217_.59.0621c26: 皆
字本不生上因行果徳故謂本不生故
T2217_.59.0621c27: 云不行不到。然行不生而到不生際故云
T2217_.59.0621c28: 而行而到也。又義。今教明無盡莊嚴本具
T2217_.59.0621c29: 故不行不到。簡因海＊之行果之言也。而行
T2217_.59.0622a01: 而到顯性海行果之文也
T2217_.59.0622a02: 一切衆生皆入其中者自心即菩提故更無
T2217_.59.0622a03: 能所入然如實知自心故云皆入其中也｣
T2217_.59.0622a04: 時彼菩薩普賢等者。開題意已上通序自
T2217_.59.0622a05: 下別序也。二教論意已上自性身説法自下
T2217_.59.0622a07: 述當經教主説處等自性土之行相故云自
T2217_.59.0622a08: 性身説法也。時彼已下三節文明現瑞奇特
T2217_.59.0622a09: 事故云別序。又此瑞相示加持世界事故
T2217_.59.0622a10: 爲三身説法文也。故無違耳。又一義云。毘
T2217_.59.0622a11: 盧遮那如來奮迅示現等文含總別二意。所
T2217_.59.0622a12: 謂毘盧遮舍那如來者自性身。即指上薄伽
T2217_.59.0622a13: 梵。即今經教主也。時彼菩薩祕密主又指
T2217_.59.0622a14: 前自性土同聞也。示現無盡莊嚴藏是正加
T2217_.59.0622a15: 持世界事也。今此無盡藏通三身是總也。
T2217_.59.0622a17: 釋彼文之總説義。復次普賢已下釋彼文之
T2217_.59.0622a18: 別句義也。普賢祕密主等者。所現他受用土
T2217_.59.0622a19: 同聞解脱門所現善知識也。又轉釋佛莊嚴
T2217_.59.0622a20: 藏等文更釋上總中變化身也。又廣前相等
T2217_.59.0622a21: 等流身。又准知矣。大師且依別説意故配三
T2217_.59.0622a22: 身也。又所謂初發心已下得益文合總別意。
T2217_.59.0622a23: 大師此得益爲欲顯通三身故。等流文除
T2217_.59.0622a24: 之。疏家屬等流身爲示此文別義也。故知
T2217_.59.0622a25: 疏家宗家影略總別互顯也。應知兩師釋文
T2217_.59.0622a26: 雖似異義旨終無違耳。問。何以故二種釋
T2217_.59.0622a27: 知總別義乎。答。初釋感動大衆之言不局
T2217_.59.0622a28: 受用。悉現境界之文廣通三身。況法華序分
T2217_.59.0622a29: 等例廣可盡奇瑞故。況復大師金剛般若開
T2217_.59.0622b01: 題云。所謂萬徳者曼荼羅無盡莊嚴藏也○
T2217_.59.0622b03: 莊嚴藏福徳云四種法身。豈非總句乎。又
T2217_.59.0622b04: 復次釋先釋無盡藏爲今經瑞畢置所謂
T2217_.59.0622b05: 言釋無盡藏義而引經釋成時云一一皆現
T2217_.59.0622b06: 佛加持身。既云佛加持身。是受用身如來也。
T2217_.59.0622b07: 報身亦雖佛身次下文別明故。又至等流文
T2217_.59.0622b08: 云非但佛身等。非指今佛加持身等乎。故
T2217_.59.0622b09: 知總別義分別歟。又義。經文但別説也。大師
T2217_.59.0622b10: 注受用身故。但疏初釋總牒三身説文通
T2217_.59.0622b11: 釋三身爲今經瑞也。復次釋別釋受用身
T2217_.59.0622b12: 故云總別歟。或又兩釋倶總釋三身及得益
T2217_.59.0622b13: 是奇瑞義也。所謂已下文是別説也。初中正
T2217_.59.0622b14: 釋約大衆感動復次約實行引入也。問。前
T2217_.59.0622b15: 四菩薩十九金剛皆悉爲上首。今何局普賢
T2217_.59.0622b16: 密主乎。答。私云。上自性會眷屬今加持土伴
T2217_.59.0622b17: 類故主伴倶有異歟。或又此菩薩密主雖指
T2217_.59.0622b18: 自性土眷屬且爲顯主伴重重作如此説。
T2217_.59.0622b19: 例如法華地涌菩薩上説一一菩薩唱導之
T2217_.59.0622b23: 非理。下等流段指上二身而云非但示現佛
T2217_.59.0622b24: 身。何菩薩執金剛云他受用乎。五祕經文
T2217_.59.0622b25: 異今意歟。謂大日自受用出薩埵化他故。
T2217_.59.0622b26: 云爾開智拳印作鈴杵印。可思之。又相承
T2217_.59.0622b27: 義云。大普賢金剛薩埵者即他受用身如來
T2217_.59.0622b28: 也。自性身化他之姿也。非十六隨一金薩
T2217_.59.0622b29: 也。問。大師意今受用身通自他歟。答。私云。
T2217_.59.0622c01: 若依四身同爲密教教主義則可通自他。
T2217_.59.0622c02: 是即聖位經中法佛示四重圓壇矣。又大日
T2217_.59.0622c03: 三身釋迦三身中顯大日三身也。大師金
T2217_.59.0622c04: 剛界業義中以四身配四曼。時受用有自
T2217_.59.0622c06: 身爲密餘三身爲顯而明三身説法勝劣之
T2217_.59.0622c07: 意則可局他受用也。所謂自受用是上文
T2217_.59.0622c08: 如來加持故。疏云。次云如來是佛加持身。
T2217_.59.0622c10: 句法者開會意歟。此中二義前義爲勝。疏
T2217_.59.0622c11: 釋清淨句文云。頓覺成佛神通乘也。不同
T2217_.59.0622c13: 如法華序分等者。此顯所示現三密無盡藏
T2217_.59.0622c14: 有二意也。一謂顯此三密無盡受用等身是
T2217_.59.0622c15: 化他加持世界事。故引序品類之。二謂示
T2217_.59.0622c16: 自性土四重圓壇。故引涌出品比之。斯則
T2217_.59.0622c17: 不改自性而加持故於一文示二義歟。或
T2217_.59.0622c18: 引宗祕論靈山佛常住號曰金剛界之文。本
T2217_.59.0622c19: 門爲金界迹門爲胎藏而疑今涌出品例
T2217_.59.0622c20: 甚以不可。疏主既以今經同本門。故疏第
T2217_.59.0622c21: 七云。壽量品云。常在靈鷲山○即此宗瑜
T2217_.59.0622c23: 法界宮也。故疏中心王毘盧遮那成覺處云
T2217_.59.0622c24: 金剛界中。此文明鏡矣。何云兩部中金剛界
T2217_.59.0622c25: 乎。問。今此加持身土令現自性會中歟。又
T2217_.59.0622c26: 令見加持世界歟。答。若依序品意令見
T2217_.59.0622c27: 加持世界猶如見放光所照國土也。故下
T2217_.59.0622c29: 依涌出品者今會座令現在歟。猶如千界
T2217_.59.0623a01: 塵數菩薩靈山涌出矣
T2217_.59.0623a02: 復次普賢等者。此復次釋成上義。非別釋
T2217_.59.0623a03: 歟。例如釋論中云復次如來在世文也。或
T2217_.59.0623a04: 約總別爲正釋復次如先辯矣。或又上約
T2217_.59.0623a05: 隨自下約隨他歟。故寶淨院僧正抄云。法
T2217_.59.0623a06: 身説内證有隨自隨他二説。隨自意説之邊
T2217_.59.0623a07: 唯有自性所成眷屬。隨他意説之邊專有實
T2217_.59.0623a08: 行當機之人。隨自説無當機之支疏第一云。
T2217_.59.0623a10: 時史者同聞衆也。此中無外民無當機之
T2217_.59.0623a11: 意也。隨他説有當機之證疏一云。然此諸解
T2217_.59.0623a13: 隨自説。今文信樂倍増等者同上文倍復生
T2217_.59.0623a14: 信。倶是自受法樂義也。問。隨自自性身隨他
T2217_.59.0623a15: 餘三身耶。答。或云。爾也於自性身無加持
T2217_.59.0623a16: 受用義故。木幡義云。四身倶具自利利他二
T2217_.59.0623a17: 義。四身本有歴然各不改自性而住神力
T2217_.59.0623a18: 加持。益實行人云隨他説也。三身既通二
T2217_.59.0623a19: 利。自性何廢化他耶。自性曾座既在餘三
T2217_.59.0623a20: 身。加持世界何不見自性＊耶。但疏文幷大
T2217_.59.0623a21: 師釋中受用已下云加持身者約増勝也。
T2217_.59.0623a22: 又大師釋云。四種法身具竪横二義。横則自
T2217_.59.0623a24: 分義云。問。性身説法唯爲自受法樂歟亦
T2217_.59.0623a25: 爲令他受樂耶。答。亦爲令他受樂。其理
T2217_.59.0623a26: 如前。若重述者非但照機授藥為利他本。
T2217_.59.0623a27: 聖位經云。汝等將來於無量世界等。此即性
T2217_.59.0623a28: 身爲他説也。又有對機説法之義。如別卷
T2217_.59.0623b02: 機義尤理。故經云。於當來世時○隨順説
T2217_.59.0623b05: 云他受用。若爾可攝第二身。何。答。謂
T2217_.59.0623b06: 於自他受用有横竪二義。所謂四種法身皆
T2217_.59.0623b07: 有自利利他二義。自利邊四身倶云自性。又
T2217_.59.0623b08: 云自受用。化他邊四身同云他受用。又云
T2217_.59.0623b09: 加持。然非竪中自他受用。是横自證化他故。
T2217_.59.0623b10: 若自性身無化他者普門機依何證悟。然疏
T2217_.59.0623b11: 普門一門二機分論心王心數兩根別矣。私
T2217_.59.0623b12: 云。自性會座無實類。何有利他義乎。故上
T2217_.59.0623b13: 文釋一切集會云。由此衆徳到於實際故
T2217_.59.0623b15: 師釋云。此經同聞衆皆是從果向因之人也。
T2217_.59.0623b17: 但大師釋者。四重圓壇若約横平等義則三
T2217_.59.0623b18: 重所示類形皆大日擧體無勝劣異。何分
T2217_.59.0623b19: 教主同聞別。然約竪差別門則分能所主
T2217_.59.0623b20: 伴。且約此義邊指自受法樂説云竪則利
T2217_.59.0623b21: 他非益實類也。又僧正抄中釋隨自四身
T2217_.59.0623b23: 他時又自性住餘三身説云通四身各説云
T2217_.59.0623b24: 別。又四身各住自證三昧故云通自性身
T2217_.59.0623b25: 獨説一切云別歟
T2217_.59.0623b26: 然此諸解脱門所現等者。雜問答云。此内證
T2217_.59.0623b27: 會中諸智眷屬蒙如來加持力普爲法界善
T2217_.59.0623b28: 知識身隨應度人各示三昧法門依此修
T2217_.59.0623b29: 耳。其善知識者經中所列上首金剛手等。此
T2217_.59.0623c01: 金剛手等菩薩即大日如來内證功徳無量智
T2217_.59.0623c02: 印。各現此菩薩身引攝衆生。是故若入此
T2217_.59.0623c03: 一三昧而修行者即從此一門直至如來所
T2217_.59.0623c05: 布閻浮引入未來衆生。是爲被教人意也。
T2217_.59.0623c06: 自性會中無正被教之實人故。故問答上文
T2217_.59.0623c07: 云。而若有衆生遇此教慇懃修習如説修
T2217_.59.0623c09: 饒益實行人先示現大神力然後説今經
T2217_.59.0623c10: 見。非今實行居會座則前後文不符順耶。
T2217_.59.0623c11: 答。凡自性土説法遠鑒當來衆生且作能所
T2217_.59.0623c12: 主伴之儀各説自受法樂之法。斯則實人雖
T2217_.59.0623c13: 無座爲未來作如此説也。故今經下文
T2217_.59.0623c14: 云。於當來世時劣惠諸衆生爲度彼等故
T2217_.59.0623c16: 有實人歟
T2217_.59.0623c17: 先奮迅示現等者。祕密曼荼羅品云。以如來
T2217_.59.0623c18: 奮迅平等莊嚴三昧以現法界無盡莊嚴故
T2217_.59.0623c20: 從一平等心普現一切本尊等者。謂三密中意
T2217_.59.0623c21: 密勝故云本尊歟。故祕藏記云。我本來自性
T2217_.59.0623c22: 清淨心於世間出世間最尊最上故曰本尊
T2217_.59.0623c24: 望作主伴倶本倶末也。然今心爲本尊是
T2217_.59.0623c25: 住心品故。或語爲本尊。住心論云。於眞如
T2217_.59.0623c27: 佛部故。又義云。自心即一切智智故云本
T2217_.59.0623c28: 尊也。佛云一切智故。故疏云。所謂衆生自
T2217_.59.0624a01: 如來祕密惠經者。或云。貞元開元録不載
T2217_.59.0624a02: 之。是録外經歟。或未度經歟。或云勘開元
T2217_.59.0624a04: 請來十四卷十卷兩本莊嚴下除也字。祕密
T2217_.59.0624a05: 惠下安也字。文云。無盡莊嚴如來祕密惠也。
T2217_.59.0624a07: 非經題也。然今疏猶爲經題。故雜問答云。
T2217_.59.0624a10: 定誤歟或云。十卷義釋。上也字亦在矣。問。
T2217_.59.0624a11: 智論第十云。佛雖入深禪定不爲世事所
T2217_.59.0624a12: 動。今以大慈悲心憐愍衆生爲之説法斷
T2217_.59.0624a13: 疑○密迹金剛經中佛有三密。身密語密意
T2217_.59.0624a14: 密。一切諸天人皆不解不知○有人見佛
T2217_.59.0624a15: 身一丈六尺。或見一里十里百千萬億乃至
T2217_.59.0624a16: 無邊無量遍虚空中。如是等名身密。語密
T2217_.59.0624a17: 者有人聞佛聲一里。有聞十里百千萬億
T2217_.59.0624a18: 無數無量遍虚空中○是名語密。是時目連
T2217_.59.0624a19: 心念。欲知佛聲近遠。即時以己神足力去
T2217_.59.0624a20: 無量千萬億佛世界而息。聞佛音聲如近
T2217_.59.0624a21: 不異○諸佛要集經中○文殊尸利到諸佛
T2217_.59.0624a22: 集處。有一女人近彼佛坐入三昧○文
T2217_.59.0624a23: 殊尸利即彈指覺之而不可覺。以大聲喚
T2217_.59.0624a24: 亦不可覺。投手牽亦不可覺。又以神足
T2217_.59.0624a25: 動三千大千世界猶亦不覺○有一菩薩
T2217_.59.0624a26: 名棄諸蓋○即時彈指此女從三昧起。文
T2217_.59.0624a27: 殊尸利白佛。以何因縁我動三千大千世
T2217_.59.0624a28: 界不能令此女起棄諸蓋一彈指便從三
T2217_.59.0624a29: 昧起。佛告文殊尸利。汝因此女人初發阿
T2217_.59.0624b01: 耨多羅三藐三菩提意。是女人因棄諸蓋菩
T2217_.59.0624b02: 薩初發阿耨多羅三藐三菩提意。以是故汝
T2217_.59.0624b04: 説。三昧無盡依要集經説歟。棄諸蓋即除蓋
T2217_.59.0624b05: 障故。若爾但云經云爲勝也。如來祕密者
T2217_.59.0624b06: 結成句也。意三密無盡藏是如來祕密智力
T2217_.59.0624b09: 經文佛身語及天女定見一經所説。更非二
T2217_.59.0624b10: 經施設也。然論所引兩經也。又疏除蓋障命
T2217_.59.0624b11: 目連令尋。論目連自尋之。又疏除蓋障不
T2217_.59.0624b12: 令出天女定。論＊棄諸蓋令天女起。有此
T2217_.59.0624b13: 等相違。何云彼經耶。又設雖彼經譯者異
T2217_.59.0624b14: 名何失。問。今經證何義耶。答。或云。以如
T2217_.59.0624b15: 來身證受用變化二身以除疑天女證等
T2217_.59.0624b16: 流身歟。或又以釋迦及天女類示大日無
T2217_.59.0624b17: 盡藏義歟。私云。二義倶非理。以今經證上
T2217_.59.0624b18: 三密無盡義故。所謂以釋迦佛身及音聲無
T2217_.59.0624b19: 邊際證身語無盡以天女三昧證心無盡
T2217_.59.0624b20: 也。故雜問答引今經畢云。問。身口二業遍
T2217_.59.0624b21: 空之義。是即爾也。意業遍何。答。除疑天女心
T2217_.59.0624b23: 昧之心爲佛心業。答。即大日世尊加持故○
T2217_.59.0624b25: 爾時除蓋障菩薩等者。謂除蓋障雖自不尋。
T2217_.59.0624b26: 所遣目連不測。故能遣除蓋又同不測也。故
T2217_.59.0624b27: 云及以目連不能測故也。例如遣使殺無表
T2217_.59.0624b28: 歸本主矣。然猶有疑故除蓋障自往觀察。
T2217_.59.0624b29: 故云即自往等也。又義。以字貫目連讀
T2217_.59.0624c01: 之。除蓋障以目連而不測故則自往觀察
T2217_.59.0624c03: 言局除蓋歟。初云即自往等故。或通目連
T2217_.59.0624c04: 歟。上文無彼目連還歸之説故
T2217_.59.0624c05: 我未發心時等者。般若寺抄云。意佛身者是
T2217_.59.0624c06: 智身也。除疑天女者理身也。是明從理發
T2217_.59.0624c07: 智故云我未發心時是天女住此定。云女
T2217_.59.0624c08: 者是定故。理智不二。所以疏。方見除疑天女
T2217_.59.0624c10: 意業三昧耶形也。非別人矣。私云。云天云
T2217_.59.0624c11: 女倶定表示歟。修惠斷惑故以定云除疑
T2217_.59.0624c12: 歟。問。准要集經説此天女因＊棄諸蓋發
T2217_.59.0624c13: 心。然除蓋障既不測如來身語。若爾何云
T2217_.59.0624c14: 我未發心時等耶。答。論疏所引經説大異故
T2217_.59.0624c15: 何必責。何況文殊釋尊九代祖師也。然彼經
T2217_.59.0624c17: 迦乎。但除蓋不測身語。是假助如來化儀
T2217_.59.0624c18: 故歟。又除蓋障＊棄諸蓋別菩薩歟
T2217_.59.0624c19: 如是毘盧遮那等者。上既引經證三密無盡
T2217_.59.0624c20: 義故自下重釋成無盡莊嚴之義也。謂從
T2217_.59.0624c21: 所謂莊嚴者至無空隙處釋無盡莊嚴之
T2217_.59.0624c22: 義。又如下釋藏義也。但今經文擧莊嚴二
T2217_.59.0624c23: 字是莊嚴之藏故歟。例如起信論因縁段牒
T2217_.59.0624c24: 生滅因縁矣
T2217_.59.0624c25: 復次此諸大衆等者。此復自性會衆歟。前復
T2217_.59.0624c26: 次普賢祕密主等於如是境界久已通達
T2217_.59.0624c29: 未來流通假現此相也。例如金剛手云功
T2217_.59.0625a01: 徳倍増耳。如行者下因便明未來行者見曼
T2217_.59.0625a02: 荼羅境界也。或又此諸大衆等者明加持世
T2217_.59.0625a03: 界同聞感見受用身莊嚴之相也。如行者
T2217_.59.0625a04: 下明加持世界當機實行人歟。前約自性
T2217_.59.0625a05: 會此依受用等故兩釋大異矣
T2217_.59.0625a06: 如胡麻中油遍滿法界等者。智證大師疏抄
T2217_.59.0625a07: 云。胡麻
中其實充滿專無空隙。諸佛亦爾。
T2217_.59.0625a08: 側塞空中宛如彼實。唐國指胡麻云油麻
T2217_.59.0625a10: 麁穅也。未詳其意。今案云。如胡麻油
T2217_.59.0625a11: 遍胡麻中諸根相好遍滿法界於中無空
T2217_.59.0625a13: 達遍滿法界一句可安上相好下也。又勝
T2217_.59.0625a14: 佛頂軌云。即復觀虚空中無數諸佛猶如大
T2217_.59.0625a16: 遍軌約數故
T2217_.59.0625a17: 如行者内修般舟三昧者。天台止觀第二云。
T2217_.59.0625a18: 常行三昧者此法出般舟三昧經。翻名佛立。
T2217_.59.0625a19: 佛立三義。一佛威力二三昧力三行者功徳
T2217_.59.0625a20: 力。能於定中見十方現在諸佛其前立如
T2217_.59.0625a21: 明眼人暗夜觀星。見十方佛亦如是多故
T2217_.59.0625a24: 故知眞言行者至淨菩提心得除蓋障三昧
T2217_.59.0625a25: 時逮見無盡莊嚴藏。故云佛立三昧歟
T2217_.59.0625a26: 然此境界等者。中論云。諸法不自生亦非
T2217_.59.0625a28: 界是三密無盡藏也。准中論諸法矣。所謂諸
T2217_.59.0625a29: 法佛莊嚴雖似異四不生義全同。故引證矣。
T2217_.59.0625b01: 於此四不生有多重故五教章指事云。四
T2217_.59.0625b02: 不生義有三重。一約破外道。一諸法不從
T2217_.59.0625b03: 冥體自性生故云不自生。二不從梵天自
T2217_.59.0625b04: 在等生故云不他生。三非微塵大種和合
T2217_.59.0625b05: 生故云不共生。四亦非無因自然而起故
T2217_.59.0625b06: 云不無因生。二約破二乘。一諸法不定從
T2217_.59.0625b07: 自同類因生故。二不定從彼異熟因生故。
T2217_.59.0625b08: 三不從倶有因生故。四小乘中許無明支
T2217_.59.0625b09: 前不正思惟託虚而起似無因今不爾故
T2217_.59.0625b10: 離無因。三約法顯空。一果不自起名不自
T2217_.59.0625b11: 生。二自既不立對誰辨他。又他只各自皆
T2217_.59.0625b12: 不成自云何他生。故云不他生。三自他因果
T2217_.59.0625b13: 既不成故云不共生。四離因縁外無別異
T2217_.59.0625b16: 依顯實門歟。何必破大乘因果乎。謂准下
T2217_.59.0625b17: 文云諸佛大祕密外道不能識者。今又以四
T2217_.59.0625b18: 不生觀遣内外外道見歟。或依下文云當
T2217_.59.0625b19: 知眞言果悉離於因果者。顯教一乘因果猶
T2217_.59.0625b20: 破之。因分妄假權方便因果而非性徳輪圓
T2217_.59.0625b21: 本有因果故
T2217_.59.0625b22: 何以故内因外縁等者。是則離九種住心妄
T2217_.59.0625b23: 假因縁祕密莊嚴眞實因縁也。故下文云。即
T2217_.59.0625b24: 用一切智門五義自爲衆縁能至菩提常住
T2217_.59.0625b26: 當知如是莊嚴之相等者。謂莊嚴藏是法佛
T2217_.59.0625b27: 法爾徳故。隱顯唯在機情非受用等去來
T2217_.59.0625b29: 性義耶。答。
字義云。同一名如。多故如如。
T2217_.59.0625c02: 攝入故云平等云一如。故釋論云。非謂
T2217_.59.0625c04: 也。又云。如平等義無變易義。六大本有故
T2217_.59.0625c05: 三密平等故云如也。問。若爾一法界多法界
T2217_.59.0625c06: 義何。答。顯宗一法界者。謂無相一理遍萬差
T2217_.59.0625c07: 諸法。諸法雖多差理性唯一平等也。又於
T2217_.59.0625c08: 祕宗多法界有二意。先師僧都義云。十界
T2217_.59.0625c09: 衆生所生四曼三業雖有麁細勝劣能造六
T2217_.59.0625c10: 大無彼此差別。故即身義云。上達法身下
T2217_.59.0625c11: 及六道雖麁細有隔○然由不出六大故
T2217_.59.0625c13: 業三密雖麁細別六大是一體故成入我我
T2217_.59.0625c14: 入即身成佛義也。但異顯者。彼理性一法
T2217_.59.0625c15: 也。此六大多法。故六種非一故云多法界。
T2217_.59.0625c16: 非謂自他六大別也。木幡上人義云。能造
T2217_.59.0625c17: 六大亦隨所生三密四曼各各不同。故云多
T2217_.59.0625c19: 謂能所造各雖異六大無礙故四曼不離故
T2217_.59.0625c20: 三密加持故成入我我入義耳
T2217_.59.0625c21: 經云非從毘盧遮那等者。安然等以不可得
T2217_.59.0625c23: 成上四不生義也。以而字下爲下釋所牒
T2217_.59.0625c24: 文矣。切一具文半屬上其理不可。大師以
T2217_.59.0625c25: 經云已下爲別段爲變化身之文順前後
T2217_.59.0625c26: 例矣。問。經上文未見四不生義。而疏中釋
T2217_.59.0625c27: 四不生義非依此文＊耶。若爾安然釋順經
T2217_.59.0625c28: 文歟。就中疏家轉釋佛莊嚴藏之釋又契此
T2217_.59.0625c29: 意矣。況復上下文他受變化二身説法別文
T2217_.59.0626a01: 何上無宣説之句下闕示現之文。既上下合
T2217_.59.0626a02: 包現身説法。應知一具文非別文也。例如
T2217_.59.0626a03: 又現執金剛宣説眞言等。加之非從毘盧遮
T2217_.59.0626a04: 那等文未必見變化身義乎。答。此文爲變
T2217_.59.0626a05: 化身是非大師私釋。疏上釋云。然此應化
T2217_.59.0626a07: 釋明鏡也。變化身説法是依法身及衆生感
T2217_.59.0626a08: 應因縁。＊且約機感邊云非從毘盧等。又據
T2217_.59.0626a09: 佛應邊云而毘盧遮那也。釋論無相現應
T2217_.59.0626a10: 隨見麁細可引作證耳。又而毘盧已下爲別
T2217_.59.0626a11: 段者而字頭可安經云二字。例如經云又
T2217_.59.0626a12: 現執金剛等。又不可得已上引合上義者可
T2217_.59.0626a13: 置送句也。但二身現身及説法各擧一互
T2217_.59.0626a14: 顯歟。又疏釋三密無盡語密豈非説法乎。
T2217_.59.0626a15: 又云非從毘盧遮那或語或意生。反顯而
T2217_.59.0626a16: 毘盧下毘盧遮那生三業義其理決定。或又
T2217_.59.0626a17: 而毘盧遮那者直指變化歟。故聲字義云。若
T2217_.59.0626a19: 成變化身也。立義法門引可證矣。轉釋若
T2217_.59.0626a20: 非變化身者又廣前相可非等流身耶。若
T2217_.59.0626a21: 彼許者此亦可然也。又經釋相配者無盡無
T2217_.59.0626a22: 邊際者指前受用身三密無盡無邊際限量
T2217_.59.0626a23: 也。以不下出彼因由也。謂受用身常遍義
T2217_.59.0626a26: 用法爾義也。雖常無起滅五字牒受用法爾
T2217_.59.0626a27: 再釋非從等文顯變化身法爾似自性身法
T2217_.59.0626a28: 爾。而能下釋一切已下經文爲變化身隨縁
T2217_.59.0626a29: 之義也。但於隨縁經文有總別釋。初一句
T2217_.59.0626b01: 總顯變化身起及滅無邊際。不可得者無義
T2217_.59.0626b04: 説法也。而是然前起後義也。當知非從等二
T2217_.59.0626b05: 句含二身法爾義故云轉釋等也。又義。初
T2217_.59.0626b06: 非字貫不可得句讀之。總以四句爲受用
T2217_.59.0626b07: 變化法爾之義作轉釋矣。受用身亦有隱
T2217_.59.0626b08: 顯故云起滅耳。而毘下爲變化隨縁也。釋
T2217_.59.0626b09: 中而能下釋彼文也。凡四身皆雖有法爾
T2217_.59.0626b10: 隨縁義自性是法爾爲本。三身隨縁爲宗
T2217_.59.0626b11: 故。受用變化倶云不異自性法爾也。故等
T2217_.59.0626b12: 流身又云皆如毘盧遮那等。不異言顯四身
T2217_.59.0626b13: 各性有法爾義。不攝相歸性之義也。故祕
T2217_.59.0626b15: 宗意生住等諸法常恒如是生故。起滅倶即
T2217_.59.0626b16: 事而眞故。上文縁謝即滅機興即生即事而
T2217_.59.0626b18: 大日三密生。一切處起滅邊際不可得。而又
T2217_.59.0626b19: 云。非大日三業生一切處起滅邊際不可得
T2217_.59.0626b21: 也。或釋云。然此應化非大日三密所作。無縁
T2217_.59.0626b22: 慈悲任運如此故云普於十方宣説眞言道
T2217_.59.0626b24: 身之文。更又現以下文可開二身。云又廣
T2217_.59.0626b25: 前相即此意矣。故大師護摩次第云。＊且毘
T2217_.59.0626b26: 盧遮那佛云自性身。四方佛云受用身。金剛
T2217_.59.0626b28: 又別本即身義云。十六大菩薩應化法身。金
T2217_.59.0626c01: 相配雖異於今經文四身配釋無違。謂二
T2217_.59.0626c02: 教論灌頂文等是一同故。又祕藏記云。中臺
T2217_.59.0626c03: 毘盧遮那爲法身。四佛爲應身。釋迦爲化
T2217_.59.0626c05: 軌匠其心者。鈔第二云。軌者法也。匠者工也。
T2217_.59.0626c06: 工匠之作不失於法也。如美玉蘊在石璞
T2217_.59.0626c07: 之中不得良工琢磨則不成至寶。衆生菩
T2217_.59.0626c08: 提心寶在煩惱石中。若遇如來説法方便軌
T2217_.59.0626c10: 又廣前相等者。前二身段佛身雖爲主金剛
T2217_.59.0626c11: 菩薩等亦現之。今但現非佛身何云廣乎。
T2217_.59.0626c12: 答。彼雖現執金剛等爲伴現之。今執金剛
T2217_.59.0626c13: 等各各爲主故云廣也
T2217_.59.0626c14: 所現金剛菩薩等者。今釋對經文。金剛如名
T2217_.59.0626c15: 菩薩者普賢蓮華手也等者。等取外金剛部
T2217_.59.0626c16: 諸天八部也。或又等取十佛刹諸執金剛。疏
T2217_.59.0626c17: 家云乃至。大師云兼。此意也。或云。所現金
T2217_.59.0626c18: 剛等即今等流身也。非上所擧菩薩執金剛。
T2217_.59.0626c19: 上金剛手等或自性身或受用身故。上非但示
T2217_.59.0626c20: 現佛身者受用變化二身也。但現圖曼荼第
T2217_.59.0626c21: 一第二重無佛身者。第一金剛第二菩薩是
T2217_.59.0626c22: 各擧眷屬顯其主歟。或爲顯四重差降上
T2217_.59.0626c23: 二重挫云佛身歟。問。等流身不通佛身耶。
T2217_.59.0626c24: 答。疏第六阿闍梨所傳曼荼羅於外部有佛
T2217_.59.0626c25: 菩薩。可通佛身歟。又聲字義中以暫現即
T2217_.59.0626c26: 隱身爲第流身。其義如教相抄。私云。今三
T2217_.59.0626c27: 聖者第一重三點眷屬也。疏第六云。次造
T2217_.59.0626c29: 一重三聖等取外部歟。但經疏幷現圖中
T2217_.59.0627a01: 於第一重但有金剛手觀音無普賢可決
T2217_.59.0627a02: 之。今三身不可依三重次第歟。第三重釋
T2217_.59.0627a03: 迦即變化身也。受用身者八葉中無量壽佛
T2217_.59.0627a06: 故。當知約佛形非佛形判三身身土歟
T2217_.59.0627a07: 且如十佛刹等者。或云。如法界宮自性眷屬
T2217_.59.0627a08: 遍十方界。如是加持世界刹塵眷屬如毘
T2217_.59.0627a10: 身有主伴。上明執金剛等三密差別下釋
T2217_.59.0627a11: 天龍鬼等十方普遍。主伴遍互顯歟。如者指
T2217_.59.0627a12: 事言也。擧主例伴故。又解。且如者。如者今
T2217_.59.0627a13: 義也。今金剛菩薩等三密無盡義也。如是下
T2217_.59.0627a14: 金剛菩薩遍滿義也。本尊像類等者釋經菩
T2217_.59.0627a15: 薩等像貎文意。四重雖同法然徳且約淺略
T2217_.59.0627a16: 門自性身爲本質等流身爲影像歟。又像
T2217_.59.0627a17: 者等流身形貎義。非本影相對矣
T2217_.59.0627a18: 執金剛對金剛智惠門等者。抄云。執金剛是
T2217_.59.0627a19: 金剛部赤色有降伏。普賢是如來部白色有
T2217_.59.0627a21: 五云。佛部一向是息災用白色。蓮華部一
T2217_.59.0627a22: 向是増益用黄色。金剛部一向降伏其色雜
T2217_.59.0627a24: 而鈔云。赤色者三角色故可尋決之。寶淨院
T2217_.59.0627a25: 抄云。問。觀音蓮華部尊也。蓮華部敬愛法
T2217_.59.0627a26: 也。何云増益耶。答。奧文云。摧破三障故
T2217_.59.0627a29: 色爲敬愛以衆實倶成爲増益歟。問。執
T2217_.59.0627b01: 金剛是金剛部諸尊通名。何云稱首耶。答。
T2217_.59.0627b02: 觀義云。總即別名指祕密主也。或金剛部義
T2217_.59.0627b03: 廣通外部故執金剛云稱首歟
T2217_.59.0627b04: 擧此三點等者。抄云。謂執金剛般若徳。普賢
T2217_.59.0627b06: 字。有處云。蓮華部擬法身金剛部擬般若
T2217_.59.0627b11: 重全無普賢。故知彼三點眷屬者非三重
T2217_.59.0627b12: 歟。故疏第五云。大凡此第一重上方佛身衆
T2217_.59.0627b13: 徳下方持明使者皆名如來部。左方如來大
T2217_.59.0627b14: 悲名蓮華部。右方如來大惠用名金剛部
T2217_.59.0627b16: 二重二十五尊第三重三十七尊中無普賢
T2217_.59.0627b17: 菩薩。但經説文第三重爲第二院第二重爲
T2217_.59.0627b18: 第三院。又疏第六圖尊三重四百七十五尊
T2217_.59.0627b19: 中無普賢也。故知普賢者八葉四行隨一。執
T2217_.59.0627b20: 金剛者第一重金剛手。蓮華手者圖尊中第
T2217_.59.0627b21: 三重有蓮華手菩薩指彼歟。故八葉三重各
T2217_.59.0627b22: 擧一尊。四重菩薩皆顯等流身歟。又云。經
T2217_.59.0627b23: 疏幷現圖不盡諸尊歟。既上文中普賢文殊
T2217_.59.0627b24: 等云大眷屬。普賢擧第二重歟。又現圖遍
T2217_.59.0627b25: 智院中大安樂不空菩薩普賢延命歟。指此
T2217_.59.0627b26: 云普賢歟。又文殊院中有普賢也。但第三
T2217_.59.0627b27: 重也。又今蓮華手者觀音故第一重觀音尊
T2217_.59.0627b28: 也。經曼荼中觀音院中勢至名大悲蓮華手。
T2217_.59.0627b29: 疏第三重蓮華手者何耶。又普賢云如如法
T2217_.59.0627c03: 且略歟。故疏二十云。且觀音文殊彌勒已
T2217_.59.0627c04: 在八葉中。爲度人故次圓中復有文殊觀
T2217_.59.0627c06: 第一重上方云佛身衆徳莊嚴。然經第二普
T2217_.59.0627c07: 賢三昧云佛境界莊嚴。疏釋云。莊嚴者如來
T2217_.59.0627c09: 普賢何非遍智院尊乎
T2217_.59.0627c10: 所云等者乃至等者。大師釋云。言等者擧
T2217_.59.0627c12: 言大師兼字顯等金剛菩薩等部類之義
T2217_.59.0627c13: 歟
T2217_.59.0627c14: 以外現曼荼羅等者。兩本義釋以字作如字
T2217_.59.0627c15: 矣。又疏異本如字也。抄云。形内稱外。謂大
T2217_.59.0627c16: 悲胎藏曼荼羅分三重從内向外。此當第
T2217_.59.0627c19: 曼荼者今經説會曼荼。謂爲説今經從自
T2217_.59.0627c20: 證法門身現加持羯磨身造四重壇故云
T2217_.59.0627c21: 外現也。疏第三云。從佛菩提自證之徳現
T2217_.59.0627c24: 或從佛支分生之故云外現等也。三聖及
T2217_.59.0627c25: 諸天等三重聖衆故總例知上等流身也。或
T2217_.59.0627c26: 以自性壇中外部所列諸天八部等而加持
T2217_.59.0627c28: 持可壇別＊乎。答。約體一曼荼。據義二種。
T2217_.59.0627c29: 自受他受故或又外部曼荼形色。性類所表
T2217_.59.0628a02: 若離如是實相印等者。抄云。謂第三重曼荼
T2217_.59.0628a03: 羅所現莊嚴眷屬多是諸天魔梵八部之衆及
T2217_.59.0628a04: 鬼子母鳩盤荼等。雖現如是種種相状皆
T2217_.59.0628a05: 即是實相之印。行者觀行與此相應以此
T2217_.59.0628a06: 爲門皆見中＊胎大日之尊。若不知如是祕
T2217_.59.0628a07: 號皆隨愛見所生與天魔外道作諸塵勞
T2217_.59.0628a09: 也。故疏第九云。一切衆生心自本有佛知見
T2217_.59.0628a10: 性。但以無智瞙翳故諸法實相不得明了
T2217_.59.0628a12: 徳之一門法王之一宮故開示衆生佛知見
T2217_.59.0628a13: 性諸法實相令現前故云實相印也。故疏
T2217_.59.0628a14: 第七云。就此經宗則五種三昧皆是開心實
T2217_.59.0628a16: 題云。佛知見者即衆生心性也。等覺十地不
T2217_.59.0628a18: 知見有性相。性即本覺相即始覺也。性相即
T2217_.59.0628a19: 倶行佛性也。或又性即理佛性相即行佛性
T2217_.59.0628a20: 也。今清淨知見理可通理行。實相印似理
T2217_.59.0628a21: 佛性矣。此二佛性體雖在煩惱泥不染汚。
T2217_.59.0628a22: 故云清淨知見也
T2217_.59.0628a23: 次又釋言等者。此有三義。一者上清淨句法
T2217_.59.0628a24: 文異釋也。於中又二。謂前約本有之性今
T2217_.59.0628a25: 依修生之行也。或准上於句出住處進行
T2217_.59.0628a26: 二義。謂前約住處之義。如來清淨知見是三
T2217_.59.0628a27: 平等處故。今依進行之義。乘神通而修行
T2217_.59.0628a28: 如此道迹故。下文復次者替所謂之詞也。
T2217_.59.0628a29: 例如釋論中云復次如來在世等矣。二者
T2217_.59.0628b01: 釋所謂已下得益文也。對又廣前相故云
T2217_.59.0628b02: 次又也。又釋別名故。若上文別義可云
T2217_.59.0628b03: 復次或亦可也。既所謂句爲所牒文。非指
T2217_.59.0628b04: 經乎。但擧清淨句者所謂是釋成上故。今
T2217_.59.0628b05: 得益發心修行亦清淨句義故。釋中牒加彼
T2217_.59.0628b06: 句也。方便修行超昇佛地等文分明釋次第
T2217_.59.0628b07: 此生滿足等經故。三者爲前文異釋而兼
T2217_.59.0628b08: 爲後文正釋也。三義中初義指疏云釋。第
T2217_.59.0628b09: 二義指經云釋。二義中第二爲善。何者上
T2217_.59.0628b10: 文云次又釋歎加持住處。指經別句云次
T2217_.59.0628b11: 又故。例亦可然矣
T2217_.59.0628b12: 若餘乘菩薩等者。兩本義釋若字作如字矣。
T2217_.59.0628b13: 私案。今此餘乘者三乘歟。或成或不成説同
T2217_.59.0628b14: 聖位經文故。故彼經云。然如來變化身爲地
T2217_.59.0628b15: 前菩薩二乘凡夫説三乘法。種種根機如説
T2217_.59.0628b16: 修行或得三乘果。或進或退於無上菩提
T2217_.59.0628b18: 八云。有菩薩○我求佛道久久無量阿僧
T2217_.59.0628b20: 他縁覺心判爲十進九退之故。或通一乘
T2217_.59.0628b21: 故。五祕經云。若於顯教修行者久經三大
T2217_.59.0628b22: 無數劫然後證成無上菩提。於其中間十
T2217_.59.0628b25: 不遮一乘故。或又若望自宗皆得果故云
T2217_.59.0628b26: 或有成佛。若望眞言不遮一乘故云或不
T2217_.59.0628b27: 成佛。故大師釋云。自乘得佛名望後作戲
T2217_.59.0628c01: 序云。此中具明三乘學處及最大乘持明行
T2217_.59.0628c03: 顯密相對判三一故。然大師二教論意聖位
T2217_.59.0628c04: 三乘但菩薩乘非顯一乘也。儀軌幷大疏等
T2217_.59.0628c05: 意以顯一乘屬密行對菩薩乘判顯密
T2217_.59.0628c06: 歟。演密抄釋序文云。三乘者二乘及菩薩
T2217_.59.0628c07: 爲三○又及者揀別三乘外有最上持明行
T2217_.59.0628c09: 三乘。是天竺但在三箇宗故釋梵本經軌
T2217_.59.0628c10: 中不示顯一乘也。彼一乘於震旦杜順南
T2217_.59.0628c11: 岳等初立故。故經軌中三乘言理又一乘可
T2217_.59.0628c12: 有耳
T2217_.59.0628c13: 今眞言門菩薩等者。本尊三昧品疏云。然彼
T2217_.59.0628c14: 行者猶身印眞言及觀本尊此三事和合故
T2217_.59.0628c15: 本尊即自降道場而來加被也。然此行者
T2217_.59.0628c16: 初行之時尚是凡夫自無徳力。何能感佛
T2217_.59.0628c17: 菩薩等如是而應耶。但由彼佛菩薩等先
T2217_.59.0628c18: 立誠言大誓願故。若有衆生依我法而修
T2217_.59.0628c19: 行之不虧法則者我必宜應。或雖不來而
T2217_.59.0628c20: 遙加護之若行人法則不如法而不應赴
T2217_.59.0628c21: 即是違本所願。方不得不應也。如方諸向
T2217_.59.0628c22: 月而水降。圓鏡向日而火生。若心不相應
T2217_.59.0628c23: 事縁有闕則本尊不加護念。故無驗。非
T2217_.59.0628c25: 則者不闕三密法則之義歟。若心不相應
T2217_.59.0628c26: 者意地觀門不應也。事縁有闕者身語二密
T2217_.59.0628c27: 有闕減歟。事理倶密早得悉地。故即身義
T2217_.59.0628c28: 云。若有人不闕法則晝夜精進現身獲得
T2217_.59.0629a01: 私云。以疏文釋逮見加持境界之義以即
T2217_.59.0629a02: 身義釋超昇佛地之義矣。非但現前而已者
T2217_.59.0629a03: 此一句或上文結歟。故安而已送句矣。或下
T2217_.59.0629a04: 文來由也。而已者非送句爲讀相連下句
T2217_.59.0629a05: 之點置此辭也。點云。非但加持境界現前
T2217_.59.0629a07: 復次行者初發心時等者。觀云上對餘乘述
T2217_.59.0629a08: 今乘一生即身之旨。下釋當宗善根生長不
T2217_.59.0629a09: 退之義也。或云。上約加持成佛故於此生
T2217_.59.0629a11: 乃至成菩提矣。或上約一生成佛故云超昇
T2217_.59.0629a12: 佛地。下約二生成佛故云入菩薩位等矣
T2217_.59.0629a13: 或上約法本不生談頓成。下就功徳麁細
T2217_.59.0629a14: 説前後矣。例如天台云法在一心説必次
T2217_.59.0629a16: 釋清淨句此釋所謂已下也。初發心者智
T2217_.59.0629a17: 證大師釋云。初發心者非十住之初發心住。
T2217_.59.0629a18: 應是博地初發菩提心之位也。疏云。復次
T2217_.59.0629a20: 地發心歟。或云。初住發心也。故疏第九云。最
T2217_.59.0629a23: 初地發心也。故疏第三釋從初發心乃至十
T2217_.59.0629a24: 地文云。謂初發淨菩提心○作十轉開明
T2217_.59.0629a27: 入法明道之義。故疏下釋云。法明者以覺
T2217_.59.0629b02: 第九釋云最初發心故異今釋矣。凡今文
T2217_.59.0629b03: 於十地約長短三句義歟。初發心得入阿
T2217_.59.0629b06: 後停息者八地以上方便究竟也。又配五轉
T2217_.59.0629b07: 者入因。生芽増進行。成菩提證。停息入也。
T2217_.59.0629b08: 或又入生芽因中本有修生二菩提心也。
T2217_.59.0629b09: 此芽増進行與悲句也。次謂初發心下釋短
T2217_.59.0629b10: 有三心也。初發心因。方便修行根。得至初
T2217_.59.0629b11: 地究竟也。餘地准之
T2217_.59.0629b12: 有不住義等者。此中三義准知虚空遊歩三
T2217_.59.0629b13: 義。不住者不住著已得法。勝進者進超未
T2217_.59.0629b14: 得行。遍行者當上神變義起自利利他神
T2217_.59.0629b15: 變遍行故
T2217_.59.0629b16: 進心不息爲得四地故者。或本得字滿字也。
T2217_.59.0629b17: 私云。以滿爲勝。其故第二第四約滿心明
T2217_.59.0629b18: 之第三第五就入心述義。影略互顯矣。初
T2217_.59.0629b19: 地通三心故云得至歟。十卷義釋替得入
T2217_.59.0629b20: 第三地句云得入二地。此次云如是次第乃
T2217_.59.0629b23: 四五地文。正不未決矣
T2217_.59.0629b24: 唯以一行一道而成正覺者。問。今此成覺攝
T2217_.59.0629b25: 前十地耶。答。雜問答云。以此一行一道至
T2217_.59.0629b29: 第十地更不開佛果乎。又問答釋以第十
T2217_.59.0629c01: 一地爲補處位。是十二地義異疏文歟。答。
T2217_.59.0629c02: 今文滿足十地下云唯以一行一道而成正
T2217_.59.0629c03: 覺。非十地外存佛地乎。又疏上文云。次第
T2217_.59.0629c06: 後釋思今釋義佛果可立第十一地也。但
T2217_.59.0629c07: 經此生滿足言含因滿果滿二義故。或約果
T2217_.59.0629c08: 滿義云乃至成菩提。或據因滿義云滿足
T2217_.59.0629c09: 十地。其中今而成正覺者是果滿義也。例如
T2217_.59.0629c10: 彼云此字句中自有二人也。次雜問答釋今
T2217_.59.0629c11: 疏文。何云補處位乎。所以彼具文云。當知
T2217_.59.0629c12: 乃至滿足第十地位以此一行至於第十
T2217_.59.0629c13: 一地者先標因滿果滿二位也。次云更有
T2217_.59.0629c14: 一轉法性之生即補處。是爲眞言門菩薩一
T2217_.59.0629c15: 生補處位。眞言行者如此修行超昇佛地而
T2217_.59.0629c16: 成正覺者重釋成上二地也。若不爾者違
T2217_.59.0629c17: 疏第六文。彼文云。迄至第十地滿足未至
T2217_.59.0629c18: 第十一地唯少如來一位。更有一轉法生
T2217_.59.0629c20: 滿足爲補處位。第十一地爲如來位。故但疏
T2217_.59.0629c21: 中云未至。問答云至於者可讀文點。乃至
T2217_.59.0629c22: 滿足第十地以此一行一道至第十一地
T2217_.59.0629c25: 經十地合説佛果歟。又經雖説因疏加果
T2217_.59.0629c26: 歟。問。一行一道者何＊乎。答。大師云。三密修
T2217_.59.0629c28: 阿字門即是一道也。道者謂乘此法而有
T2217_.59.0629c29: 所至到之義也。一道者即是一切無礙人共
T2217_.59.0630a01: 出生死直至道場之道也。而言一者此即
T2217_.59.0630a03: 字爲一道宗家三密爲一道。字三密雖
T2217_.59.0630a04: 似異其意是同。三密行悉入阿字門歸本
T2217_.59.0630a05: 不生故。又從字菩提心起三密行即歸
T2217_.59.0630a06: 一實理故。故問答云。住字門三密修行
T2217_.59.0630a09: 問
T2217_.59.0630a10: 若於異方便門等者。範義云。諸顯教三乘一
T2217_.59.0630a11: 乘等方便約其機雖非密意依佛意即開
T2217_.59.0630a12: 顯密意不離寶乘也。十界悉普門體故。法
T2217_.59.0630a14: 私云。顯教諸乘等於眞言三密中之意密而
T2217_.59.0630a16: 是一心。三密爲異故。或又方便幷寶乘倶眞
T2217_.59.0630a17: 乘也。謂大日所説無量乘是開顯密意故皆
T2217_.59.0630a18: 不離佛乘也。故疏云。三重曼荼羅種種類
T2217_.59.0630a20: 顯通顯密云開顯密意也。意云。以異方
T2217_.59.0630a21: 便雖開于顯密二教意不離眞言寶乘也
T2217_.59.0630a23: 縁業生者等者。智證大師疏抄云。縁業生増
T2217_.59.0630a26: 謂自相因相果相也。開因相爲二。謂業與
T2217_.59.0630a27: 種。所言業者身口意不清淨業也。言種子
T2217_.59.0630a28: 者癡愛因縁也。言壽者翻因所生之果。謂
T2217_.59.0630a29: 果報識故約第八梨耶立種子及果報二名
T2217_.59.0630b02: 二識歟。且經釋配當者謂有情癡愛因縁者
T2217_.59.0630b03: 釋經縁字也。造身下二句釋業字。乘如下
T2217_.59.0630b04: 釋生字也。如次煩惱業苦三道也。今修已
T2217_.59.0630b05: 下釋有情業壽種除文也。蘊阿頼耶者有情
T2217_.59.0630b06: 總報果體故釋經有情也。業壽種如文。今
T2217_.59.0630b07: 業者業障種子在第八中。前云業者業障現
T2217_.59.0630b08: 行在前六識也。故義忠釋云。業障種子唯
T2217_.59.0630b10: 命在第八。故釋論疏云。總報壽命應依現
T2217_.59.0630b13: 言生者別報也。種子者煩惱種子也。前言縁
T2217_.59.0630b14: 者煩惱現行也。皆悉焚滅者釋經除字也。又
T2217_.59.0630b15: 准唯識宗二世一重因果者。頼耶中業是行
T2217_.59.0630b16: 取。業者有支。生者生老死也。是云十因二
T2217_.59.0630b17: 果也。得已下釋復有芽種等文也。一切等
T2217_.59.0630b18: 釋種。從悲藏等釋芽生起三字。至已下釋
T2217_.59.0630b19: 經復有已下文。於中初二句釋種子歟。故
T2217_.59.0630b20: 云一切如來平等種子。文點云。有芽從種
T2217_.59.0630b22: 百六十心文云即是菩提心生也。一切下
T2217_.59.0630b23: 釋芽種生起也。或又芽種者芽即種如業種
T2217_.59.0630b24: 等矣。又經擧種芽二心。疏明六心。例如佛
T2217_.59.0630b25: 種不斷文釋三寶不斷。況今一節文轉釋前
T2217_.59.0630b26: 十地。故委辨應云十心歟。或又乃至下釋
T2217_.59.0630b27: 經起字歟。問上文云從金剛性生芽。今何
T2217_.59.0630b28: 云從悲藏中生芽耶。答。前擧因。今平等種
T2217_.59.0630c02: 菩提心種依大悲縁生六度萬行芽也。故
T2217_.59.0630c03: 無違矣。又約三句者一切至種子者因也。
T2217_.59.0630c04: 從悲藏至法界者根也。成萬徳至樹王者
T2217_.59.0630c05: 究竟也。斯乃前所明煩惱業苦三道即成三
T2217_.59.0630c06: 句法門之義也。應知除滅者非斷除之義。
T2217_.59.0630c07: 不捨斷云除也
T2217_.59.0630c08: 復次如來所現等者。自下總結時彼菩薩已
T2217_.59.0630c09: 下現端之事也。或云。加持世界三身説法
T2217_.59.0630c10: 得益無量無邊以佛日加持故於自性會中
T2217_.59.0630c12: 但自性身所現身。末代眞言行者入壇受職
T2217_.59.0630c13: 之儀式談義決擇之座席九世相入故皆於
T2217_.59.0630c14: 會座間令現前也。問。等流身又普門所現
T2217_.59.0630c15: 之知識。何交實行凡夫乎。答。我等又設教
T2217_.59.0630c16: 相設事相隨分有弘通寧非如來使乎。故
T2217_.59.0630c18: 又延命院次第入我我入觀云。但爲表本迹
T2217_.59.0630c20: 尊垂迹乎。良以遍計分別前雖實類凡夫佛
T2217_.59.0630c21: 智所照邊猶垂迹等流也。彼華嚴猶九世相
T2217_.59.0630c22: 入故於第二七日中現滅後流通之事。此眞
T2217_.59.0630c23: 言談實理六大無礙故何於佛加持日間不
T2217_.59.0630c24: 現末代流通矣。問。加持世界三身即可云
T2217_.59.0630c25: 自性土四重壇聖衆＊乎。若許者瑞相説會大
T2217_.59.0630c26: 異自性加持是分。何云彼聖衆耶。若不許
T2217_.59.0630c27: 者疏第六指阿闍梨所傳四重壇云。此正是
T2217_.59.0630c29: 同今示現無盡莊嚴藏之文乎。答。或云。自
T2217_.59.0631a01: 性土中大日爲主三身爲伴各説三密法
T2217_.59.0631a02: 也。加持世界三身各爲教主皆説經也。例
T2217_.59.0631a03: 法華序分即此意矣。但加持世界説眞言者
T2217_.59.0631a05: 彼萬八千土中不説法華今瑞中説眞言
T2217_.59.0631a07: 説眞言。謂經中三身皆云宣説眞言。釋中
T2217_.59.0631a08: 對餘乘成頓覺之義。若爾何云開會義矣。
T2217_.59.0631a09: 又開權顯實者法華説會。非他土事。故知彼
T2217_.59.0631a10: 不説法華此説眞言。所説之義雖異奇瑞
T2217_.59.0631a11: 之旨同故相例也。非全同耳。應知自性加
T2217_.59.0631a12: 持同雖説密。自性壇大日爲本尊普門之
T2217_.59.0631a13: 壇也。加持壇隨應本尊各別一門之壇也。謂
T2217_.59.0631a14: 阿彌陀曼荼羅尊勝曼荼等也。現流布諸尊
T2217_.59.0631a15: 曼荼羅皆是加持世界曼荼也。故十八會曼
T2217_.59.0631a16: 荼羅或法界宮説或波羅奈宮中須彌頂他
T2217_.59.0631a17: 化天等説不同。斯乃自性加持合論歟。當知
T2217_.59.0631a18: 若依所説法自性加持壇雖別若就能説
T2217_.59.0631a19: 人其體無異歟。四種身皆具自利利他二
T2217_.59.0631a20: 義故。自利邊自性土聖衆也。利他邊加持世
T2217_.59.0631a21: 界教主也。故大師釋云。此四種身具竪横二
T2217_.59.0631a23: 釋者。大日所現三身有自利利他義故彼約
T2217_.59.0631a24: 自利邊此依利他邊故無違。又彼約現普
T2217_.59.0631a25: 門壇此就出一門壇歟。問。今經中具縁品
T2217_.59.0631a26: 明普門壇祕密曼荼品説諸尊壇。若爾祕密
T2217_.59.0631a27: 品是可云加持世界説＊乎。答。彼雖諸尊
T2217_.59.0631a28: 壇自性會説故非加持世界説也。加持世界
T2217_.59.0631a29: 壇諸尊各説故。又容有加持世界主説大日
T2217_.59.0631b01: 壇。是在加持世界而説自性土事也。故知
T2217_.59.0631b02: 理實普門一門壇互雖通四種身説。非自性
T2217_.59.0631b03: 加持土雜亂。又兩土雖異。其處可無別。猶
T2217_.59.0631b04: 如四土不二矣
T2217_.59.0631b05: 於會座之頃皆悉現在前者。且准序品例者。
T2217_.59.0631b06: 謂令會座衆而見加持世界之事故云爾。
T2217_.59.0631b07: 又准涌出品例者。於自性會座内而加持
T2217_.59.0631b08: 世界事令現前歟
T2217_.59.0631b09: 當知金剛手等者。以金剛手可例彌勒。彼
T2217_.59.0631b10: 經中文殊答彌勒問。今經金手問大日故。
T2217_.59.0631b11: 然文殊金手問答雖異。久已通達義同故。金
T2217_.59.0631b12: 手知而問故。同文殊知往事而答。彌勒不
T2217_.59.0631b13: 知而問故不同彼耳。唯説平等法門者三平
T2217_.59.0631b14: 等句法門。即於加持世界宣説眞言之義
T2217_.59.0631b15: 也。若爾所例他土行菩薩道又可法華歟。
T2217_.59.0631b16: 或又同爲瑞之義未必全同歟
T2217_.59.0631b17: 將演遍一切等者。抄云。言將演遍一切乘
T2217_.59.0631b18: 者。謂次下文所説種種法門各是一種運生
T2217_.59.0631b19: 之義。又一一門皆遍一切處名遍一切乘
T2217_.59.0631b20: 也。言自心成佛之教者。即是所説平等句法
T2217_.59.0631b21: 門也。若有行者住於此乘初發心時便成
T2217_.59.0631b22: 正覺。不由他悟故曰自心成佛之教也文｣
T2217_.59.0631b24: 建治二年十二月十四日於醍醐寺中性院
T2217_.59.0631b25: 再治畢 金剛佛子頼瑜
T2217_.59.0631b26:
T2217_.59.0631b27:
T2217_.59.0631b28:
T2217_.59.0631b29:
T2217_.59.0631c01:
T2217_.59.0631c02:大日經疏指心鈔卷第五
T2217_.59.0631c03:
T2217_.59.0631c04: 疏卷第一之五
T2217_.59.0631c05: 爾時執金剛等者。自下正宗分也。開題云。准
T2217_.59.0631c06: 餘經作三段者。自初如是我聞至干牙種
T2217_.59.0631c07: 生起二十五行十二字之經是初序説分也。
T2217_.59.0631c08: 自爾時執金剛祕密主於彼衆會中至世出
T2217_.59.0631c09: 世持誦品訖二十九品餘之經是第二正説
T2217_.59.0631c10: 分也。第三十一囑累品是第三流通分也矣。
T2217_.59.0631c11: 別本云。今此經具約三部而釋。初如是等序
T2217_.59.0631c12: 分者當身密。即佛部。示身無盡藏故。次爾
T2217_.59.0631c13: 時世尊至囑累終是語密。即蓮花部。現語
T2217_.59.0631c14: 無盡藏故。信受等文是意密。即金剛部。示
T2217_.59.0631c16: 日經六卷。後一卷中供養次第法合爲七卷。
T2217_.59.0631c17: 三十一品。初入眞言門住心品爲序説分。最
T2217_.59.0631c18: 後一品爲流通分。中間二十九品爲正説分
T2217_.59.0631c19: 矣
T2217_.59.0631c20: 如來自證之智等者。疏上文云。然此自證三
T2217_.59.0631c22: 薩尚非其境界矣。此意以如來神力非示
T2217_.59.0631c23: 自證境界耶。或云。上釋意大日以神力現
T2217_.59.0631c24: 加持世界瑞相而令生衆會之疑心。依彼
T2217_.59.0631c25: 疑問説此大日經自證法也。今釋正證境
T2217_.59.0631c26: 界設以神力不可示人也。故下擧喩示彼
T2217_.59.0631c29: 云。本地無相自證唯自利境界故。以神力不
T2217_.59.0632a01: 可示人。言斷心滅境故。前云今經教主加
T2217_.59.0632a03: 持身現奇瑞令生衆曾疑。依彼疑説今
T2217_.59.0632a04: 經。疏第四云。如來妙嚴之相法爾無滅非造
T2217_.59.0632a06: 猶因承佛神力見加持身。其於常寂之體
T2217_.59.0632a07: 如在羅縠矣。私云。此文加持身者中台身。
T2217_.59.0632a08: 今經教主。成佛外迹是也。常寂之體者自證
T2217_.59.0632a09: 位也。菩提實義是也。不生即是成佛故。云法
T2217_.59.0632a10: 爾所成也。問。下以象迹雷雨兩喩顯以迹
T2217_.59.0632a11: 知本之義。斯則非示以加持世界之奇瑞
T2217_.59.0632a12: 推本地内證之説法耶。況皆外用者所現三
T2217_.59.0632a13: 身非一故歟。答。本末隨宜自證位無説法
T2217_.59.0632a14: 故。住加持身而爲説今經先現瑞故。以加
T2217_.59.0632a15: 持世界條末知自性會宗本也。謂能所現倶
T2217_.59.0632a16: 望自證之加持故云皆外用。加持中四身説
T2217_.59.0632a17: 法別故非無本末也。故抄云。本者如來三
T2217_.59.0632a18: 業也。末者所現之相也矣。經具縁品云。此第
T2217_.59.0632a19: 一實際以加持力故爲度於世間而以文
T2217_.59.0632a20: 字説矣。疏釋云。釋通世諦明起教所由矣
T2217_.59.0632a21: 今自證者指此第一實際也。問。今擧二譬
T2217_.59.0632a22: 有何故。耶。答。或云。象在地表定龍在空表
T2217_.59.0632a25: 懷山襄陵者。滔抄云。尚書云。帝曰。咨四岳。
T2217_.59.0632a26: 湯湯洪水方割。蕩蕩懷山襄陵浩浩滔天。
T2217_.59.0632a27: 懷包也襄上也。五帝本記云。蕩蕩鴻水滔天
T2217_.59.0632a29: 曲成佛身者。抄云。周易繋辭云。範圍天地之
T2217_.59.0632b03: 本末因縁等者。或云。本者如來内證智即契
T2217_.59.0632b04: 實境界也。末者加持應化是照俗之權也。此
T2217_.59.0632b05: 則即本之末即末之本故云究竟無礙也
T2217_.59.0632b07: 究竟無礙不謬之意也。疏第四云。傳法人當
T2217_.59.0632b08: 善識根縁。又知法門分齊應病授藥。應先
T2217_.59.0632b09: 住瑜伽觀彼本末因縁矣可思之。或云。本
T2217_.59.0632b11: 意或約法或約機或通機教。皆於自證位
T2217_.59.0632b12: 而令説今經也。今謂。加持身中有四身故。
T2217_.59.0632b13: 若約法知自性身説云本三身説云末。若約
T2217_.59.0632b14: 人則自性會衆云本久已故。加持世界機云
T2217_.59.0632b15: 末實行故。今教主觀此本末因縁現瑞無
T2217_.59.0632b16: 障礙故云究竟無礙也。此本末人法皆俗諦
T2217_.59.0632b17: 門故云照俗之權。自證位契實之境界爲第
T2217_.59.0632b18: 一實際故。經中云得一切智智是也。佛與
T2217_.59.0632b19: 金剛手問答彼因縁即今經也。然如古義
T2217_.59.0632b20: 者得一切智智位云今經説會耶。若許違
T2217_.59.0632b21: 經現文又背疏釋。疏云。如是自證之境説者
T2217_.59.0632b22: 無言觀者無見。不同手中菴羅果可轉授
T2217_.59.0632b23: 他人也矣。釋云。自證是證境界。非説儀式
T2217_.59.0632b24: 耳。問。具縁品云。眞言相如是常依於二諦
T2217_.59.0632b25: 矣。自證位又非有説法耶。又大師釋中眞諦
T2217_.59.0632b26: 廢詮第一義離言。自性身以如義説彼爲
T2217_.59.0632b28: 證及説義。若約證邊是無師自悟故云無
T2217_.59.0632b29: 言。若據説邊非無説也。猶如被疵者不
T2217_.59.0632c01: 改其體説受苦相。如何。答。若顯若密説法
T2217_.59.0632c02: 皆依世諦門也。釋通世諦明起教所由即
T2217_.59.0632c03: 此意矣。但二諦説法者疏釋云。若能解此世
T2217_.59.0632c04: 諦時自當通達第一義諦。故云二諦説法
T2217_.59.0632c05: 也矣。意依世諦説法而達第一義諦故云
T2217_.59.0632c07: 言俗諦故又喩是顯説與證異。非謂證位
T2217_.59.0632c08: 即説矣。疏第十四云。如師子王在深窟中
T2217_.59.0632c09: 安住不動有時出窟頻申奮動。佛亦如是。若
T2217_.59.0632c10: 非如來加持神力則微妙寂絶不可得示
T2217_.59.0632c12: 矣。此等釋無爭。奮迅示現是加持身作能而
T2217_.59.0632c13: 非本地内證位也
T2217_.59.0632c14: 照俗之權等者。抄云。照俗之權者即後得智
T2217_.59.0632c15: 也契實之境界正體智之意也。意云。如來所
T2217_.59.0632c16: 現加持之迹尚如是爾。自證眞實之境當復
T2217_.59.0632c17: 云何矣
T2217_.59.0632c18: 若法不然等者。意云。若法之以迹知本。不
T2217_.59.0632c19: 然則有以跡知象以雨知龍等以微迹可
T2217_.59.0632c20: 推尋其體耶。然我已悉見外用迹雖知有
T2217_.59.0632c22: 之疑心也。金剛手代此疑心而作此問也｣
T2217_.59.0632c23: 而問佛言等者。今此四字釋經白佛言三字
T2217_.59.0632c24: 歟。已上總釋上所條問生起之意也。次下
T2217_.59.0632c25: 梵本云至得明了別釋如來應供正遍知得
T2217_.59.0632c26: 一切智智之文也
T2217_.59.0632c27: 云何如來應供正遍知者。問。佛有十號。何
T2217_.59.0632c28: 但擧三號耶。答。法華序品擧三號嘉祥義
T2217_.59.0632c29: 疏第二釋云。略説三號則存彼國之稱。如
T2217_.59.0633a01: 來爲人應供爲斷正遍知爲智。人具智斷
T2217_.59.0633a02: 在義略圓故矣。今又可准彼矣。彼國稱者
T2217_.59.0633a03: 天竺語也。故經云多陀阿伽度阿羅訶三藐
T2217_.59.0633a04: 三佛陀矣。梵云但他掲多者。法華如上出。
T2217_.59.0633a05: 大品幷智論云。多陀阿伽陀皆如來梵號也。
T2217_.59.0633a06: 玄賛第二云。多陀如義阿伽度來義。阿羅訶
T2217_.59.0633a07: 應義。三正義。藐等義。又三正義。佛陀覺義。
T2217_.59.0633a08: 即是如來應正等覺十號之中初三號也矣｣
T2217_.59.0633a09: 如諸佛乘如實道等者。問。今教主本覺法然
T2217_.59.0633a10: 佛。何論來去義耶。答。疏第十九云。此自證
T2217_.59.0633a11: 境界出過語言道。以知自證非可宣説而
T2217_.59.0633a12: 授與人住如斯智故得如來名也。又如
T2217_.59.0633a14: 謂自證境界○出過語言之道名之爲如。
T2217_.59.0633a15: 住如斯理名之爲來。又如佛之理如也。
T2217_.59.0633a17: 如實道之義。自然本覺即來成正覺之意
T2217_.59.0633a18: 也。又自證境言斷是如義。住知此理之智
T2217_.59.0633a19: 即來義也。非同顯乘如来義耳。問。金剛頂
T2217_.59.0633a20: 開題云。各各衆生修如實道去成正覺來
T2217_.59.0633a22: 得邊云如去。依果後方便云如來也。故祕
T2217_.59.0633a23: 藏記云。如去謂自凡位修行成正覺也。乘
T2217_.59.0633a24: 如而行故曰如去。如來謂成佛以後悲願力
T2217_.59.0633a26: 成佛故云諸佛來成等。大師釋述修生成
T2217_.59.0633a27: 佛故云衆生去成等。可悉之。或擧顯家修
T2217_.59.0633a28: 生成佛類今本有成佛也。或擧化他成道
T2217_.59.0633b01: 矣。又金光明疏云。法身如來道前無變異曰
T2217_.59.0633b02: 如道後顯曰來。應身如來乘如實道曰如
T2217_.59.0633b03: 來成正覺曰來。化身如來者化身化人不
T2217_.59.0633b05: 約三身釋如來義今疏文當於報身歟。又
T2217_.59.0633b06: 隨宜可判耳
T2217_.59.0633b07: 一切諸佛等者。疏第十九云。又如諸佛所行
T2217_.59.0633b08: 之道自然證處我亦如是而去故名如去也
T2217_.59.0633b10: 謂一切衆生皆有安樂性。欲令去至涅槃
T2217_.59.0633b12: 釋論具四義者。智論第二云。問曰。婆伽婆正
T2217_.59.0633b13: 有此一名更無餘名。答曰。佛功徳無量名
T2217_.59.0633b14: 號亦無量。此名取其大者。以人多識故。復
T2217_.59.0633b15: 有異名名多陀阿伽陀等。云何名多陀阿
T2217_.59.0633b16: 伽陀。如法相解如法相説。如諸佛安隱道
T2217_.59.0633b17: 來佛如是來更不去後有中。是故名多陀
T2217_.59.0633b19: 正明義合三號。如來如去如説等義。臨文當
T2217_.59.0633b21: 疏中如來如知如去如説四義出之。論中有
T2217_.59.0633b22: 如説。釋中有如去。論釋合論有四義歟。論
T2217_.59.0633b23: 更不去後有中者別義歟。可尋之
T2217_.59.0633b24: 阿闍梨意等者。抄云。又去是自利。説是利他。
T2217_.59.0633b26: 他。今何存如説義耶。答。凡四義中如去如
T2217_.59.0633b27: 知是自利。如來如説即利他也。准大師釋。如
T2217_.59.0633b28: 來果後垂化故加持世界利他。如説是如實
T2217_.59.0633b29: 相説故如義自證説。即自性會説。然今教主
T2217_.59.0633c02: 而不説故。如知義通顯如説局密歟。或云。
T2217_.59.0633c03: 梵言含四義之中譯者存意不同而各取一
T2217_.59.0633c04: 義兩義各別。所以今譯者略取二義欲顯
T2217_.59.0633c05: 自利利他意也。然順古題如來一義也。更
T2217_.59.0633c06: 解云。如去如來約身業分自他。如知如説
T2217_.59.0633c07: 約語意別自他也
T2217_.59.0633c08: 阿羅訶者等者。此釋經應供文也。抄云。謂
T2217_.59.0633c09: 羅字是塵義。塵即煩惱故。訶是風輪即降伏
T2217_.59.0633c11: 雖順囉字相阿字似無用。疏釋煩惱義違
T2217_.59.0633c12: 無塵如何。答。不達八轉聲翻梵輒難定。嘉
T2217_.59.0633c13: 祥義疏第一云。雜心翻羅漢以爲無著故
T2217_.59.0633c15: 釋論謂之等者。智論第二云。云何名阿羅訶。
T2217_.59.0633c16: 阿羅名賊訶名殺。是名殺賊。如偈説。佛以
T2217_.59.0633c17: 忍爲鎧精進爲鋼鉀持戒爲大象禪定爲
T2217_.59.0633c18: 良弓智惠爲好箭外破魔王軍内滅煩惱
T2217_.59.0633c19: 賊。是名阿羅訶。復次阿名不訶名生。是名
T2217_.59.0633c20: 不生。佛心種子後世田中不生。無明糠脱故。
T2217_.59.0633c21: 復次阿羅訶名應受供養。佛諸結使除盡得
T2217_.59.0633c22: 一切智惠故應受一切天地衆生供養。以
T2217_.59.0633c24: 王是於衆生有無畏施義歟。又内滅煩惱
T2217_.59.0633c25: 又若約一無明義有衆生同斷義故令衆
T2217_.59.0633c26: 生生善心故有無畏施義歟
T2217_.59.0633c27: 謂佛心種子等者。佛心諸惑斷盡故又不受
T2217_.59.0633c28: 生死有漏果報。猶如糠脱米田中更不生也。
T2217_.59.0633c29: 煩惱譬糠生死有漏類田中也。穀皮是糠
T2217_.59.0634a01: 也。嘉祥義疏云。阿羅漢是外國語。以三義
T2217_.59.0634a02: 訓之。一者殺賊。以智惠刃殺煩惱賊。此約
T2217_.59.0634a03: 離因患就現在論也。二者不生。以煩惱糠
T2217_.59.0634a04: 脱故後世田中更不復生。此約離果患就
T2217_.59.0634a05: 未來論也三者應供。具足智斷應受供養
T2217_.59.0634a07: 疏也
T2217_.59.0634a08: 三藐名正等者智論第二云。云何名三藐三
T2217_.59.0634a09: 佛陀。三藐名正遍。佛名知。是言正遍知一
T2217_.59.0634a10: 切法。問曰。云何正遍知。答曰。復次知一切
T2217_.59.0634a11: 法實不壞相不増不減。云何名不壞相。心行
T2217_.59.0634a12: 處滅言語道斷過諸法如涅槃相不動。以
T2217_.59.0634a14: 釋論云。若有人等者。智論第二十一云。問曰。
T2217_.59.0634a15: 云何念佛。答曰。行者一心念佛得如實智
T2217_.59.0634a16: 惠大慈大悲成就。是故言無錯謬。麁細多
T2217_.59.0634a17: 少皆是實故名多陀阿伽度。亦如過去未來
T2217_.59.0634a18: 現在十方諸佛於衆生中起大悲心行六
T2217_.59.0634a19: 波羅蜜得諸法相來至阿耨○菩提中。此
T2217_.59.0634a20: 佛亦如是。是名多陀阿伽度。如三世十方
T2217_.59.0634a21: 諸佛○去至涅槃。此佛亦如是去。以是故
T2217_.59.0634a22: 亦名多陀阿伽度。有如是功徳故應受一
T2217_.59.0634a23: 切諸天世人最上供養。是故名阿羅訶。若有
T2217_.59.0634a25: 供正遍知三名展轉受前爲因而釋後名
T2217_.59.0634a26: 也。釋阿羅訶如是功徳者指前阿伽度三
T2217_.59.0634a27: 義也。此徳爲因成應供義也。若有人言下
T2217_.59.0634a28: 以前應供爲因成正遍知義也。或疑云。但
T2217_.59.0634b02: 而釋正遍知義也。意佛受最上供養是得
T2217_.59.0634b04: 中云釋論具含四義耶。謂。智度中如實智惠
T2217_.59.0634b05: 等義含如知義歟。故疏云。如法實相知已
T2217_.59.0634b07: 多陀阿伽度者。今經怛他掲多也。餘二名
T2217_.59.0634b08: 同矣
T2217_.59.0634b09: 然此宗中佛陀名覺等者。覺有開敷義。知不
T2217_.59.0634b10: 爾歟。問。遍覺遍知其義同。遍知何不譬開
T2217_.59.0634b12: 論云。能自開覺能開覺一切有情如睡夢覺
T2217_.59.0634b14: 爾覺義何但密義耶。答。覺有開覺開敷二義。
T2217_.59.0634b15: 開覺義雖通顯開敷義局密歟。心蓮開敷名
T2217_.59.0634b16: 佛故云亦能開敷一切衆生即此意矣。又蓮
T2217_.59.0634b17: 華有當體譬喩。譬雖通顯體唯密故。疏第
T2217_.59.0634b18: 十九云。觀於自心八葉蓮華。此花不從餘
T2217_.59.0634b20: 雖覺知相渉。寛狹別故釋論中覺十義中有
T2217_.59.0634b21: 覺知二義。故又義。南方是諸佛灌頂方。覺是
T2217_.59.0634b22: 當開敷覺華義。故佛陀名覺爲密乘談歟。
T2217_.59.0634b23: 又般若寺抄釋此文云。如常所言三覺義也
T2217_.59.0634b25: 足即覺行圓滿義也
T2217_.59.0634b26: 梵云薩婆若那等者。智證大師疏抄云。梵云
T2217_.59.0634b27: 薩婆若那即是一切智智。有本云薩婆若若
T2217_.59.0634b28: 那或本停若重字也。唐本云若那若那。今
T2217_.59.0634b29: 案。言薩婆者是一切也。若若那那是智智
T2217_.59.0634c01: 也。若存一若那者智智之義不成。又云。
T2217_.59.0634c02: 釋論云薩婆若多者即一切智。疑云。一切
T2217_.59.0634c03: 之言彼此不異。至於智言梵語似異。其
T2217_.59.0634c04: 意如何。阿闍梨云。梵語之中讀那若爲多。
T2217_.59.0634c06: 薩般若者。古云薩云。具云薩婆枳孃曩。翻
T2217_.59.0634c09: 准此等釋。若那或翻智智或但翻智。經論
T2217_.59.0634c10: 各顯一義。若那若多雖似異一種梵語。故
T2217_.59.0634c11: 良賁釋云。大品以若一字通名智惠。以般
T2217_.59.0634c12: 助若若名惠。以娜助若若名智。般若云
T2217_.59.0634c14: 准此釋。若一字猶具智惠二義。若那何無
T2217_.59.0634c15: 智智義。又云一切智智者此有二智。一切
T2217_.59.0634c16: 智者即證如智。下言智者一切種智後得智
T2217_.59.0634c18: 開合不同唯是若那梵名也。又薩婆若云一
T2217_.59.0634c19: 切智。薩云若云一切種智。若一字含二智
T2217_.59.0634c20: 也。故今經云一切智。智論又可云一切智
T2217_.59.0634c22: 釋論云等者。智論第二十七云。復次薩婆若
T2217_.59.0634c23: 多者。薩婆秦言一切。若秦言智。多秦言相。
T2217_.59.0634c24: 一切如先説。名色等諸法。佛知是一切法一
T2217_.59.0634c25: 相異相漏相非漏相作相非作相等一切法各
T2217_.59.0634c26: 各相各各力各各因縁各各果報各各性各各
T2217_.59.0634c27: 得各各失。 一切智惠力故一切世一切種盡
T2217_.59.0634c29: 云。問曰。何等是一切智所知一切。答曰。○復
T2217_.59.0635a01: 有一切法。所謂名色○復次一切法所謂色
T2217_.59.0635a02: 無色可見不可見有對無對有漏無漏有爲
T2217_.59.0635a03: 無爲○如是等無量二法門攝一切法○復
T2217_.59.0635a04: 次一切法所謂善法不善法無記法○如是
T2217_.59.0635a05: 等無量三法門攝一切法。復次一切法所謂
T2217_.59.0635a06: 過去法未來法現在法非過去未來現在法○
T2217_.59.0635a07: 如是等無量四法門攝一切法。復次一切法
T2217_.59.0635a08: 所謂色法心法心數法心不相應諸行法無爲
T2217_.59.0635a09: 法○如是等無量五法門攝一切法。復次
T2217_.59.0635a10: 一切法所謂五衆及無爲○如是等無量六
T2217_.59.0635a11: 法門攝一切法。七八九十等諸法門。復次一
T2217_.59.0635a12: 切法所謂有法無法空法實法所縁法能縁法
T2217_.59.0635a13: 聚法散法等○如是等種種無量阿僧祇法門
T2217_.59.0635a14: 所攝諸法。以是無礙智惠盡遍知上諸法
T2217_.59.0635a17: 等一切智所知諸法數也。一相異相等一切
T2217_.59.0635a18: 智所知行相也。謂今智正知二法乃至無量
T2217_.59.0635a19: 法一相等及各各相各各力等也。木幡義云。
T2217_.59.0635a20: 上二三四五六等擧能攝名數。是一切下釋
T2217_.59.0635a21: 所攝法體。故上云攝一切法今云是一切
T2217_.59.0635a22: 法耳
T2217_.59.0635a23: 一切謂名色等者。智證大師抄云。一切謂名
T2217_.59.0635a25: 一字廣被之義歟。天台釋云。究竟非二故名
T2217_.59.0635a27: 何攝一切耶。答。智禮指要云。今以色心二
T2217_.59.0635a28: 法取盡。故大論云。一切世間中唯有名與
T2217_.59.0635b01: 也。問。疏第七云。復次世尊於法自在。或以
T2217_.59.0635b02: 一字攝菩提心等種種一法門。或以二字
T2217_.59.0635b03: 攝止觀等種種二法門○乃至無量字攝無
T2217_.59.0635b05: 法門耶。答。今擧所知一切法故。一非一切
T2217_.59.0635b06: 故。彼顯於法自在義故。或此二三等各攝
T2217_.59.0635b07: 諸法盡。彼一二等未盡諸法。菩提心止觀
T2217_.59.0635b08: 等唯淨法故。又問。智度一切智是二乘智歟。
T2217_.59.0635b09: 故論云。一切智是聲聞辟支佛事。道智是諸
T2217_.59.0635b11: 智耶。答。彼論云。復次聲聞辟支佛雖於別
T2217_.59.0635b12: 相有分而不能盡知。故總相受名。佛一切
T2217_.59.0635b13: 種智皆是眞實。聲聞辟支佛但有名字一切
T2217_.59.0635b15: 名。一切智與二乘共。道種智與菩薩共。一
T2217_.59.0635b16: 切種智是佛不共法。此三智其實一心中得。
T2217_.59.0635b18: 有三智中一切智共二乘也。然非無淺深
T2217_.59.0635b19: 故今文是明佛智故無失
T2217_.59.0635b20: 今謂一切智智等者。或云。此心非簡釋論
T2217_.59.0635b21: 釋智智重點之義也。非但以一切種等者釋
T2217_.59.0635b22: 論一切智惠力故意也。今案。非但以一切種
T2217_.59.0635b23: 等顯今經一切智勝論一切智也。彼一切種
T2217_.59.0635b24: 唯名所知諸法。一智知一切故。故花嚴師
T2217_.59.0635b25: 釋華嚴經一切智云。窮達一切法圓照一
T2217_.59.0635b27: 名。經一切智持業得稱。故能知之智亦無量
T2217_.59.0635b28: 故云以一切種知一切法也。故即身義云。
T2217_.59.0635b29: 一切智智者一切佛各具刹塵智故名一切
T2217_.59.0635c03: 智知諸法差別事相後智知諸法平等理性
T2217_.59.0635c04: 也。即正後二智行相歟。問。智中之智釋未必
T2217_.59.0635c05: 二智義歟。又新仁王經疏云。一切智智者此
T2217_.59.0635c06: 有二智。一切智者即證如智。下言智者一切
T2217_.59.0635c08: 二智。又正後如次知事理顯乘盛談。何爲
T2217_.59.0635c09: 今宗規摸耶。答。智智兩言二智配釋隨宜安
T2217_.59.0635c10: 立。寶師涅槃疏云。由闍那俗智能顯實智
T2217_.59.0635c12: 故不別配歟。彼顯家性宗猶二智互照眞俗
T2217_.59.0635c13: 境。況今宗耶。二智各知事理法故諸義無
T2217_.59.0635c14: 違耳。但至同顯乘者既云非但以一切種。
T2217_.59.0635c15: 若後得若正智皆能知智無量故永異顯矣。
T2217_.59.0635c16: 顯家正智證一切法如故云一切智後智
T2217_.59.0635c17: 縁一切法故云一切種智也。又智中之智
T2217_.59.0635c18: 者一切智言同論故云爾。實非顯也。問。能
T2217_.59.0635c19: 知一多勝劣可然。所知事理又有淺深耶。
T2217_.59.0635c20: 答。彼縁起法事理。此六大本有事理也。彼所
T2217_.59.0635c21: 生末也。此能生本也。又密事理性之處性相
T2217_.59.0635c22: 故。又彼一心眞理。此六大法性故
T2217_.59.0635c23: 如是自證之境等者。自證之境者指經中得
T2217_.59.0635c24: 一切智智也。云今謂一切智智是也。謂彼
T2217_.59.0635c25: 位如義語不談故云説者無言。一一心不縁
T2217_.59.0635c26: 故云觀者無見。謂之法身自證號之密宗
T2217_.59.0635c27: 玄底。故疏上文云。然此自證三菩提言語盡
T2217_.59.0636a01: 問。既云説者非無如義所説。行者正證位
T2217_.59.0636a02: 不依他言説故云爾。非謂自證位絶言
T2217_.59.0636a03: 説歟。觀夫顯乘以一心爲理故實證時無
T2217_.59.0636a04: 色無言也眞言以六大爲理故自證位三密
T2217_.59.0636a05: 宛然也。既具三密何云無言無見。又五言
T2217_.59.0636a06: 十心悉滅何有自證耶。答。凡大日如來住加
T2217_.59.0636a07: 持身奮迅示現時。金剛手致得一切智智問。
T2217_.59.0636a08: 是則課加持身疑本地事故。疏又約加持
T2217_.59.0636a09: 身云説者觀者。指自證位故云無言無見
T2217_.59.0636a10: 也。彼自證位無師自悟故在本地身不以
T2217_.59.0636a11: 言語可授人也。次擧喩即此意也。然在加
T2217_.59.0636a12: 持身爲自受法樂説彼自證之境也。故疏
T2217_.59.0636a13: 第十二云。如飮水者冷熱自知尚不可爲
T2217_.59.0636a14: 不飮人説。況如來境耶。然佛以加持力故
T2217_.59.0636a16: 修學可得亦不可授人。如内證天甘露味
T2217_.59.0636a17: 假令種種方便爲未嘗者説之終不解。然
T2217_.59.0636a18: 佛大方便力以無相法身作種種名相加持
T2217_.59.0636a20: 既云佛以加持力説不可説。又云以無相
T2217_.59.0636a21: 法身作名相。定知本知無相位無言語明
T2217_.59.0636a22: 者歟。況後文歎方便智明俗諦説法義。第
T2217_.59.0636a23: 一義諦本地自證位無説法義决定矣。又至
T2217_.59.0636a24: 一心三密難者。顯家以一心爲極。故法身
T2217_.59.0636a25: 雖無形説自證成道自受用爲本。彼身無
T2217_.59.0636a26: 説非無身口等。若爾今法身雖具三密自
T2217_.59.0636a27: 證位無説何失。加持身猶現瑞時不説法歟。
T2217_.59.0636a28: 凡廣案自宗意有相無相重重。略作四重
T2217_.59.0636a29: 釋。初淺略釋遮情無相。謂遮九種迷情妄假
T2217_.59.0636b01: 相故。經云非青非黄等是也。此説同顯
T2217_.59.0636b02: 家百非洞遣果性不可説故大師雖同天台。
T2217_.59.0636b03: 非無淺深。彼四言不及故。此如義破執故。
T2217_.59.0636b04: 後於表徳顯實中有三。初有相有相。自性
T2217_.59.0636b05: 法身爲劣惠所説五部三密等軌則也。經云。
T2217_.59.0636b06: 於當來世時劣惠諸衆生唯依於有相隨順
T2217_.59.0636b08: 擧足下足皆是密印。舌相所轉皆是眞言等
T2217_.59.0636b09: 也。大師釋云。若入字門悉離一切相。離
T2217_.59.0636b11: 相法劣惠所不堪。爲應彼等故兼存有相
T2217_.59.0636b13: 無相無相。謂祕中深祕自證勝劣二機不及
T2217_.59.0636b14: 言心兩種倶絶。然理智宛然非都無故自有
T2217_.59.0636b15: 理智覺本不生云自證三菩提也。疏第十
T2217_.59.0636b16: 九云。當知此空是自證之理也。想既空無所
T2217_.59.0636b18: 自證不思議空法之中而具一切功徳○由
T2217_.59.0636b23: 一祕釋者毘盧遮那佛説本不生故。二祕密
T2217_.59.0636b24: 中祕釋者阿字自説本不生故。三祕祕中祕
T2217_.59.0636b27: 九種心量所縁。一一心所縁。又非一一心所
T2217_.59.0636c01: 前三重以後兩句證第四重耳
T2217_.59.0636c02: 菴摩勒果者。智證抄云。唐土有賣菴之菓
T2217_.59.0636c03: 者。其形如本國夏梨。淨名疏中云。有翻似
T2217_.59.0636c05: 菴羅菓者沼法師云。此云甘子。子小。此是餘
T2217_.59.0636c06: 甘子是也。奧法師云。此云酢味似桃之也。
T2217_.59.0636c08: 定光授決者。大論第四云。釋迦文佛從過去
T2217_.59.0636c09: 釋迦文佛至罽那尸棄佛爲初阿僧企。是
T2217_.59.0636c10: 中菩薩永離女人身。從罽那尸棄佛至燃
T2217_.59.0636c11: 燈佛爲二阿僧企。是中菩薩以七枚青蓮
T2217_.59.0636c12: 華供養燃燈佛。敷鹿皮衣布髮掩泥。是時
T2217_.59.0636c13: 燃燈佛便授其記。汝當來世作佛名釋迦
T2217_.59.0636c14: 牟尼。從燃燈佛至毘婆尸佛爲第三僧企
T2217_.59.0636c16: 迦菩薩供佛第二僧祇時燃燈佛授記也。義
T2217_.59.0636c17: 釋第八引不思議境界經云。普賢菩薩告徳
T2217_.59.0636c18: 藏菩薩云。世尊初從燃燈佛所得受記已。
T2217_.59.0636c19: 即便入於如來不思議境界三昧常無功用
T2217_.59.0636c21: 佛與我授記作如是言。汝於來世當得
T2217_.59.0636c24: 問意言云何等者。且以一段文配經文。云
T2217_.59.0636c27: 切智智文也。依此釋經文云何兩字可流
T2217_.59.0636c28: 彼得句。所謂安立無量乘者釋或聲聞乘道
T2217_.59.0637a03: 下二句總結問意。問。經云如來釋云我等。
T2217_.59.0637a04: 能化所化相違。又所問通内證外用。結何唯
T2217_.59.0637a05: 云方便耶。答。或云。問佛得是問可令行
T2217_.59.0637a08: 生互顯也。又我等者擧金剛手菩薩界等取
T2217_.59.0637a09: 二乘六道。九界衆生自心品即佛界一切智
T2217_.59.0637a10: 智故。故上釋云。即是衆生自心品。即是一切
T2217_.59.0637a13: 專現瑞故雖有二問就正云方便也。或於
T2217_.59.0637a15: 又義。今問意言已下但釋彼得以下文歟。以
T2217_.59.0637a16: 上經文上既牒釋故。妙方便之結專同經方
T2217_.59.0637a17: 便之文故。下釋方便道合龍樹般若方便
T2217_.59.0637a18: 文可思之。或又經二句如次約如來及衆
T2217_.59.0637a19: 會歟。彼者指衆會。待如來故。疏擧上問
T2217_.59.0637a20: 云得此一切智智。可思之
T2217_.59.0637a21: 毘婆沙説有五道者。彼論第百一有此説也。
T2217_.59.0637a23: 未判正不。但准三十六倶胝衆生趣五道
T2217_.59.0637a24: 爲正歟。疏下文中三十六倶胝不開修羅
T2217_.59.0637a25: 故抄中開修羅違疏。故智論云。小乘三藏
T2217_.59.0637a26: 唯説五道不説六道。摩訶衍中説六道。如
T2217_.59.0637a29: 三十六倶胝衆生趣者。疏第十一云。如大乘
T2217_.59.0637b01: 中説欲界有三十六處。謂寒熱地獄各八共
T2217_.59.0637b02: 成十六也。又四大州。此四州又各有二隨
T2217_.59.0637b05: 界五趣共三十五處。所謂三塗四州六欲天。
T2217_.59.0637b06: 此界十三處。幷色界十八天處。無色界四天
T2217_.59.0637b07: 處。如是三十五處生死輪轉。今開修羅即
T2217_.59.0637b09: 界。准廣五道似可通三界矣
T2217_.59.0637b10: 欲名信喜好樂者。欲者希望爲性。信者心淨
T2217_.59.0637b11: 爲性。喜是希求義也。玉篇云樂也。心淨希
T2217_.59.0637b12: 求爲俗。即善欲也。唯識論釋信云。深忍樂
T2217_.59.0637b14: 相順。可知矣。問。孫陀好五欲等非善欲
T2217_.59.0637b15: 何。答。通三性中今且約善欲作釋歟。得道
T2217_.59.0637b16: 人所好皆善欲故
T2217_.59.0637b17: 性名積習等者。抄云。由本性故能積薫習
T2217_.59.0637b18: 之相漸生。欲樂順性起業。即當本性住也。
T2217_.59.0637b19: 性先有欲得因縁而生。譬如先有瘡得觸
T2217_.59.0637b20: 因縁然後血出。或時従欲爲性者欲數數希
T2217_.59.0637b22: 釋義。法爾無漏種子云本性住。此種子依有
T2217_.59.0637b23: 漏聞薫等力所薫増云習所成也。然今性
T2217_.59.0637b25: 耶。謂今性欲又樂欲一切智智故但取善
T2217_.59.0637b26: 性歟。云信喜好樂即此意也。但染心者抄
T2217_.59.0637b27: 云。言染心者非惟不善有覆名染。但約耽
T2217_.59.0637b29: 串習。若人生慳貪家串習慳貪行等。此習
T2217_.59.0637c01: 積而成貪性。内成貪性故外行貪欲。相從
T2217_.59.0637c02: 性生者。性顯外云相即欲也。故云欲隨性
T2217_.59.0637c04: 性名染心等者。抄云。辨性不同謂性有淨
T2217_.59.0637c05: 染利鈍。今明染心。事謂事業。即染心爲業。
T2217_.59.0637c06: 欲名隨縁起者通染淨縁。謂惡欲衆生隨邪
T2217_.59.0637c07: 教常入惡故鈍。善欲衆生隨善友等樂道
T2217_.59.0637c08: 修助道法故利。或可言。染心者具通三性
T2217_.59.0637c10: 心爲體也
T2217_.59.0637c11: 是事釋論中具明者。智論第二十四有今性
T2217_.59.0637c15: 檢論疏勝本耳
T2217_.59.0637c16: 龍樹云般若等者。智論第一百云。般若波羅
T2217_.59.0637c17: 蜜中雖有方便。方便雖有般若。而隨多受
T2217_.59.0637c18: 名。般若與方便本體是一以所用小異故
T2217_.59.0637c19: 説別。譬如金師以巧方便故以金作種種
T2217_.59.0637c21: 以權實二智類金物。今以智乘譬金物。隨
T2217_.59.0637c22: 義轉用歟。或又論以般若方便爲異物更
T2217_.59.0637c23: 以理爲本體歟。今云眞金智體。又轉用歟。
T2217_.59.0637c24: 又嘉祥釋般若爲體。又智論次上文云。般若
T2217_.59.0637c26: 二智歟
T2217_.59.0637c27: 復次此中問意等者。凡於金剛手疑問有二
T2217_.59.0637c28: 意。謂前釋意種種方便道無量乘無量身爲
T2217_.59.0637c29: 加持世界事。今釋心以彼即爲自性會事。
T2217_.59.0638a01: 問。疑問起專擧所現事可疑之。況隨種種
T2217_.59.0638a02: 趣等文指實行之言非加持世界。何有此
T2217_.59.0638a03: 儀耶。就中大師引今文成如常人天乘等
T2217_.59.0638a04: 義。何。答。疑問雖依現瑞。金剛手惟忖以加
T2217_.59.0638a05: 持世界種種身説推知自性土各説三密之
T2217_.59.0638a06: 儀。豫述彼意歟。故上釋云。普見加持世界
T2217_.59.0638a07: 唯説平等法門。即知如來將演遍一切乘自
T2217_.59.0638a09: 云遍一切乘非無量乘義。三重聖衆雖非
T2217_.59.0638a10: 教主各説自證法門故云隨種種性欲。又
T2217_.59.0638a11: 外院中六道四生羅列故云隨種種趣也。此
T2217_.59.0638a12: 等皆自性所成眷屬非實行歟。或又指未來
T2217_.59.0638a13: 機歟。或現佛身等者從法門身現羯磨身
T2217_.59.0638a14: 歟。大師釋中證如常是隨義轉用。疏意加持
T2217_.59.0638a15: 世界猶説眞言道。故況住心論中引今文
T2217_.59.0638a16: 證深祕義耳。或又寶鑰住心論如次依疏
T2217_.59.0638a17: 家正釋復次意歟。宣説眞言道者開會意歟。
T2217_.59.0638a18: 又解云。前釋約加持世界正説時云如此
T2217_.59.0638a19: 事復云何而得也。今釋發起未來流通四重
T2217_.59.0638a20: 壇故問也。具縁品所説七日作壇等事是也。
T2217_.59.0638a21: 即是發起大悲胎藏曼荼羅也者此意矣
T2217_.59.0638a22: 於薩婆若平等心地者。法佛平等心地也。謂
T2217_.59.0638a23: 如來一切智性同一味故云平等。此智性是
T2217_.59.0638a24: 曼荼所依故云地也。從此心地現四重聖
T2217_.59.0638a25: 衆故云畫作諸佛等也。畫作者現作義也。
T2217_.59.0638a26: 故疏第三云。然以如來加持故。從佛菩提自
T2217_.59.0638a27: 證之徳現八葉中胎藏身從金剛密印現
T2217_.59.0638a28: 第一重金剛手等諸内眷屬從大悲萬行現
T2217_.59.0638a29: 第二重摩訶薩埵諸大眷屬從普門方便現
T2217_.59.0638b02: 今四重壇具縁所説所發起曼荼歟。答。不爾。
T2217_.59.0638b03: 彼開發衆生心地之曼荼故。此如來心地
T2217_.59.0638b04: 之曼荼故。爲欲明未發起衆生曼荼故先
T2217_.59.0638b05: 明已發起諸佛圓壇也。故次下釋云。佛從
T2217_.59.0638b09: 所説知衆生心地曼荼耶。答。經文分明故。
T2217_.59.0638b10: 具縁品云。爾時薄伽梵告持金剛惠。常當
T2217_.59.0638b12: 七夜中使法事都畢也○初入夜分即當
T2217_.59.0638b13: 盡諸位安置諸供養具。明相未出已前使
T2217_.59.0638b15: 儀式也。故知。末來流通曼荼也。又經云。内
T2217_.59.0638b16: 心妙白蓮胎藏正均等藏中造一切悲生曼
T2217_.59.0638b18: 妙法芬陀利花祕密幖幟○此蓮華臺是實
T2217_.59.0638b19: 相自然智惠蓮華葉是大悲方便也。正以此
T2217_.59.0638b20: 藏爲大悲胎藏曼荼羅之體。其餘三重是從
T2217_.59.0638b21: 此自證功徳流出。諸善知識入法界門耳○
T2217_.59.0638b22: 此是如來祕傳之法不可形於翰墨。故寄
T2217_.59.0638b23: 在圖像以示行人。若得深意者自當默而
T2217_.59.0638b25: 寄圖像而非示行人耶。又准此釋者。畫
T2217_.59.0638b26: 作諸佛菩薩等者直指具縁品所説歟。寄在
T2217_.59.0638b27: 圖像云畫作故但前義爲勝。果地曼荼故
T2217_.59.0638b28: 問。今佛菩薩等相配四重壇方如何。答。第
T2217_.59.0638b29: 十四云。又此曼荼羅一一分位各有種子用
T2217_.59.0638c01: 標記彼差別法界之門○隨彼四重分位
T2217_.59.0638c02: 從佛出者即是佛之幖幟。或從菩薩分位而
T2217_.59.0638c03: 出。或從二乘分位而出。或從天龍八部分
T2217_.59.0638c04: 位而出。當知階降差別各各表知種子不
T2217_.59.0638c06: 爲四重矣。又疏第七云。謂中胎藏毘盧遮
T2217_.59.0638c07: 那。第二院觀音金剛手。次院文殊等四菩薩。
T2217_.59.0638c09: 三重壇加中臺等爲四重歟。既第一重觀
T2217_.59.0638c10: 音金剛手等云第二院。故知以中壹八葉
T2217_.59.0638c11: 爲第一重也。文殊院等第二重四菩薩爲第
T2217_.59.0638c12: 三重第三重外院及釋迦牟尼爲第四重也。
T2217_.59.0638c13: 故知三重曼荼羅加中院爲四重壇也。三
T2217_.59.0638c14: 重約能圍遶聖衆四重能所合論也。當知今
T2217_.59.0638c15: 文諸佛者第一重中壹八葉四佛四菩薩。即一
T2217_.59.0638c16: 毘盧遮那醍醐果徳故云諸佛也。故疏第三
T2217_.59.0638c17: 云。從咽以上至如來頂相四智四三昧果徳
T2217_.59.0638c19: 屬四大菩薩也。四重中第二第三重也。故疏
T2217_.59.0638c20: 第三云。自臍以上至咽出現無量十住諸菩
T2217_.59.0638c21: 薩。此中自有二重。從心以下諸大眷屬從心
T2217_.59.0638c23: 菩薩攝也。二乘八部者三重壇中第三重四
T2217_.59.0638c24: 重圓中第四也。二乘者釋迦院中擧伴顯主。
T2217_.59.0638c25: 彼院中有阿難須菩提目連迦葉等故。八部
T2217_.59.0638c26: 都外院所列八部衆故。故知非如次爲四
T2217_.59.0638c27: 重耳。又義三重但加八葉爲四重歟。疏第
T2217_.59.0638c29: 爾四重皆約能圍遶伴歟。依此意諸佛者
T2217_.59.0639a01: 但四佛四菩薩歟。大師釋云。大日即心王。餘
T2217_.59.0639a03: 唯擧中壹次云第二院觀音。以八葉爲第
T2217_.59.0639a04: 一重歟。抄第六云。第一重有三。謂中臺鬢
T2217_.59.0639a06: 又約支分生曼荼。三重四重是開合不同無
T2217_.59.0639a07: 尊加減也。疏第五云。且如是上文所説。從
T2217_.59.0639a08: 大日如來臍以下光明是此第二重位。自臍
T2217_.59.0639a09: 以上至咽所出光明爲第二重位。自咽以
T2217_.59.0639a11: 云。如前所説。以身四分作四重曼荼羅位
T2217_.59.0639a13: 疏第三云。今約佛身上中下體分之。自臍
T2217_.59.0639a14: 以下現生身釋迦其眷屬不同。自臍以上
T2217_.59.0639a15: 至咽出現十住諸菩薩。然此中自有二重。
T2217_.59.0639a16: 從心已下諸大眷屬。從心已上諸内眷屬。
T2217_.59.0639a17: 從咽以上至頂相出現四智四三昧果徳佛
T2217_.59.0639a19: 或約身四分爲四重圓。中分開二重故。又
T2217_.59.0639a26: 云左右三重也。此乃依現圖曼荼羅也。又
T2217_.59.0639b02: 也。現圖壇釋迦爲第二文殊爲第三與經
T2217_.59.0639b03: 疏異。眞興僧都胎藏記云。上方遍智印下方
T2217_.59.0639b04: 不動等右方觀自在左方金剛手總名第一
T2217_.59.0639b08: 以釋迦院及護世天等爲第三重也。四方
T2217_.59.0639b09: 大護圖中闕之。可在第一重内。二守護門
T2217_.59.0639b10: 可在四方之内門也。然古記中判三重所攝
T2217_.59.0639b11: 尊位不定。又與圖中有合不合。皆任意端
T2217_.59.0639b13: 也。覺超僧都胎藏生起之蘇悉地會諸師不
T2217_.59.0639b15: 此又爲虚空藏會攝。故知第二重攝矣。又
T2217_.59.0639b16: 般若寺石山兩徳判現圖胎藏諸尊位中。第
T2217_.59.0639b17: 一重如先以文殊地藏除蓋障蘇悉地爲第
T2217_.59.0639b18: 二重。第一重觀音院次擧釋迦虚空藏二院
T2217_.59.0639b19: 尊不云何重。其次標第二重擧文殊院等
T2217_.59.0639b20: 尊。以彼二院似屬第二重矣。前後四重中
T2217_.59.0639b21: 以第二屬第一爲三重歟
T2217_.59.0639b22: 且如有人等者。或云。前自性圓壇謂從如來
T2217_.59.0639b23: 心地開發無盡藏故今加持世界壇。謂爲
T2217_.59.0639b24: 開發衆生心地壇故而垂應迹外現曼荼故。
T2217_.59.0639b25: 故或現佛身者受用變化二身也。韋陀梵志及
T2217_.59.0639b26: 非人身者五通神仙天龍八部等也。即等流身
T2217_.59.0639b27: 也。私云。此文重委釋前四重壇也。今大悲
T2217_.59.0639b28: 胎藏者即前平等心地。謂菩提自證徳乃至
T2217_.59.0639b29: 普門方便等法門身。即本地自證位也。現者
T2217_.59.0639c01: 現作義即畫作也。韋陀等是第四重五通神
T2217_.59.0639c02: 仙等。或現佛身者八葉中胎藏身第一重也。
T2217_.59.0639c03: 乃至者第一第二重内大眷屬也。故疏第三
T2217_.59.0639c05: 無説法故。但行者精勤等者擧未來流通
T2217_.59.0639c06: 事。非謂會座有實行歟。疏第十四釋曼陀
T2217_.59.0639c07: 羅隨佛菩薩二乘八部四重分位而出畢又
T2217_.59.0639c08: 云。欲爲普利一切衆生故流傳演布。普爲
T2217_.59.0639c09: 一切未來衆生亦爲利益諸大衆會故請
T2217_.59.0639c11: 指自性會。從法門身現羯磨身歟
T2217_.59.0639c12: 即從大悲胎藏者。大悲胎藏者一切智性如
T2217_.59.0639c13: 來種子。故下文云。大悲曼荼羅一切種子之
T2217_.59.0639c15: 也。或云以大悲胎藏爲所生四重壇恐誤
T2217_.59.0639c16: 歟。委言之。胎藏種子爲因智門五義爲縁
T2217_.59.0639c17: 生四重圓壇也。故經具縁品云。修眞言行
T2217_.59.0639c19: 不思議色統而言之不過五字。如來以普
T2217_.59.0639c21: 生義。疏就如來明縁生義。生佛影略經疏
T2217_.59.0639c22: 互顯因縁具足。大論因是識大。一切智性故。
T2217_.59.0639c23: 縁即五大。智門五字故。細談互具六大無
T2217_.59.0639c24: 障無礙也。一切智性者經彼得一切智智自
T2217_.59.0639c25: 證位也。即是如實知自心。故疏上釋云。所
T2217_.59.0639c27: 地即此也
T2217_.59.0639c28: 現韋陀梵志形者。抄云。韋陀此云明。即外道
T2217_.59.0639c29: 四明也。聲因醫内等。梵志者。梵者淨也謂
T2217_.59.0640a01: 以淨行爲志名爲梵志。形即身形。謂從曼
T2217_.59.0640a02: 荼羅 四重内現此梵志之身爲説瞿曇仙
T2217_.59.0640a03: 等眞言。瞿曇梵語。具足應云喬答摩。此曰
T2217_.59.0640a05: 謂自性會第四重聖衆。皆住自證三昧而説
T2217_.59.0640a06: 各眞言。普通眞言藏品等所説。末代衆生傳
T2217_.59.0640a07: 持彼所説而行。依彼行同本尊故云精勤
T2217_.59.0640a08: 不久等也。或久或近准知矣。久近頓證漸次
T2217_.59.0640a09: 二類歟。或依宿縁有無有久近歟
T2217_.59.0640a10: 更轉方便等者。前云即是普入。今何云更轉
T2217_.59.0640a11: 方便耶。私案。機有四類。或修一門得一門
T2217_.59.0640a12: 果畢更轉入普門也。或依一門行得一門
T2217_.59.0640a13: 果即得普果故。或解一門即普門而行故。
T2217_.59.0640a14: 或行普因得普果故。故知。前後約機不同
T2217_.59.0640a15: 歟。或又前一門修行人不入餘一門直入
T2217_.59.0640a16: 普果故云即。非不轉歟。或今文又悟仙身
T2217_.59.0640a17: 即大日故云轉。非轉捨歟。故疏下釋云。行
T2217_.59.0640a18: 者如是解時觀毘盧遮那與鬼畜等其心平
T2217_.59.0640a19: 等無勝劣之相。彼從一門而入皆見心王
T2217_.59.0640a21: 遮那成瞿曇仙身雖不無淺深。若無淺深
T2217_.59.0640a22: 者尚不可轉仙身。何故言轉。答。約佛智
T2217_.59.0640a23: 元無別。隨人機有差別。若不隨人機故
T2217_.59.0640a24: 者如天台山決答中具四教四土耶。答。前
T2217_.59.0640a25: 者未説之時約機情也。今至此經説仙人
T2217_.59.0640a26: 即大日尊時除大日外更無仙身。故非如
T2217_.59.0640a29: 種種乘也。此中形密印聲眞言也
T2217_.59.0640b01: 無非毒鼓因縁者。抄云。涅槃經如來性品云。
T2217_.59.0640b02: 譬如有人以雜毒藥用塗大鼓於衆人中
T2217_.59.0640b03: 繋之發聲雖無心欲聞聞之皆死唯除一
T2217_.59.0640b04: 人不横死者。鼓合涅槃。死喩滅惑。不横
T2217_.59.0640b05: 死者喩一闡提。此況曼陀羅所現之身所説
T2217_.59.0640b06: 之乘。雖四重差別無量若隨此趣入者無
T2217_.59.0640b07: 不能滅惑無不能至涅槃故以相況耳
T2217_.59.0640b09: 相門故。云無非毒鼓因縁。又云皆同一味
T2217_.59.0640b10: 也。故疏第七云。就此經宗則。五種三昧皆
T2217_.59.0640b11: 是開心實相門。不同餘教以心性之旨未
T2217_.59.0640b13: 所以然者等者。或云。此釋成如是一切智智
T2217_.59.0640b14: 同一味之所以也。謂所化一切衆生色心實
T2217_.59.0640b15: 相從本際以來常是毘盧遮那平等智身故。
T2217_.59.0640b16: 以應之能化無量乘字眞金之智體心王
T2217_.59.0640b18: 局種種乘又可通種種身。故疏第六云。三
T2217_.59.0640b19: 重曼陀羅所示種種類形皆是一種法門身。
T2217_.59.0640b22: 又義。上畫作圓壇即具縁品所説曼荼。彼開
T2217_.59.0640b23: 發衆生本心曼荼。然今釋果地曼荼義故。
T2217_.59.0640b24: 會彼此相違故。云衆生色心實相如來平等
T2217_.59.0640b25: 智身也。色者色蘊心者四蘊。是衆生有漏五
T2217_.59.0640b26: 蘊也。智者識大身者五大。即諸佛無漏六大
T2217_.59.0640b27: 也。現覺諸法本初不生故。衆生五蘊即六大
T2217_.59.0640b28: 法身體。色蘊即五大四蘊即識大。故疏第六
T2217_.59.0640b29: 釋菩提實義云。謂覺自心從本以來不生
T2217_.59.0640c02: 出字門。良有以哉
T2217_.59.0640c03: 佛從平等心地等者。私案。佛已開發曼荼是
T2217_.59.0640c04: 自性會圓壇今經説會。衆生心地壇所發起
T2217_.59.0640c05: 曼荼。具縁品所説未來弘通之壇也。妙感衆
T2217_.59.0640c06: 生心地。妙應諸佛心地。所生方便諸佛衆生
T2217_.59.0640c07: 所開發四重圓壇也。諸佛曼荼應縁衆生心
T2217_.59.0640c08: 地感因。因及縁所生果皆字門故云皆同
T2217_.59.0640c09: 一味也。問。疏第二十云。若如來但住自證
T2217_.59.0640c10: 之法則不能度人○故漸次流出漸入第
T2217_.59.0640c11: 一院次至第二院次至第三院。雖作如此
T2217_.59.0640c12: 流出。亦不離普門之身。其八部之衆皆是普
T2217_.59.0640c13: 現色身之境界也。若就情機而説則三壇從
T2217_.59.0640c14: 深至淺。乃至世天眞言義淺。但是應身方便
T2217_.59.0640c15: 未究竟也。若開實性即世天眞言與大日
T2217_.59.0640c16: 如來何相異耶。從如來則從深至淺從内
T2217_.59.0640c17: 漸外而成三重壇。從衆生則從淺至深從
T2217_.59.0640c19: 荼若依如來從本垂迹。若約衆生從因至
T2217_.59.0640c20: 果。若爾何云開發諸佛壇已還令開發衆
T2217_.59.0640c21: 生圓耶。答。彼釋於法然曼荼或有如來果
T2217_.59.0640c22: 地説之從本垂迹。或有行者因中説之從
T2217_.59.0640c23: 因至果。以行者所修善寄曼荼羅而攝三
T2217_.59.0640c24: 重分位也。今意諸佛既修顯更令衆生開發
T2217_.59.0640c25: 故。彼此意殊歟。問。前云衆生色心即如來智
T2217_.59.0640c26: 身。何云諸佛衆生曼荼向上向下殊耶。又諸
T2217_.59.0640c27: 佛壇無從因至果義衆生圓無從果向因義
T2217_.59.0640c28: 耶。答。疏第二十云。若就未成果時觀之。
T2217_.59.0640c29: 此則差次淺深。今以如來平等惠觀從因至
T2217_.59.0641a02: 至果又如來一身一智行故於果地有此義
T2217_.59.0641a03: 歟。准衆生又約本覺門可有從果向因義
T2217_.59.0641a04: 歟。問。疏第三云。若自本垂迹則從中壹一
T2217_.59.0641a05: 一門各流出第一重種種門從第一重一一
T2217_.59.0641a06: 門各流出第二重種種門從第二重一一
T2217_.59.0641a07: 門各流出第三重種種門。若行因至果則
T2217_.59.0641a08: 第三重之所引攝成就能通第二重第二重
T2217_.59.0641a09: 之所引攝成就能通第一重。第一重之所
T2217_.59.0641a11: 在衆生。云引攝成就故從本垂迹唯佛耶。
T2217_.59.0641a12: 答。彼又如來住自證法無衆生蒙益故從
T2217_.59.0641a13: 自證位現四重壇也。於彼壇爲顯果徳無
T2217_.59.0641a14: 礙且作上下二門也。行因至果全非實行
T2217_.59.0641a15: 引入義。若實行第三重依引攝可進第三
T2217_.59.0641a16: 重。何入第二重耶。故知。且反從本垂迹第
T2217_.59.0641a17: 三重聖衆假互引攝入第二重也。第二第一
T2217_.59.0641a18: 等又爾也。問。若爾果地圓壇無實類耶。若
T2217_.59.0641a19: 云無者何云輪圓具足耶。若云有者大師釋
T2217_.59.0641a21: 如何。答。若約十界體實類有。依法本不生
T2217_.59.0641a22: 邊六道四生皆到於實際人。故若依十界相
T2217_.59.0641a23: 無。約遍計分別邊長夜受苦人故。故大師釋
T2217_.59.0641a25: 有無耳。問。或云。不動九界迷情悉同等流
T2217_.59.0641a27: 妄法也。所執當情現無法故
T2217_.59.0641a28: 衆生平等心地者。衆生八辨肉團生大曼陀
T2217_.59.0641a29: 羅王故云地。所生四重一切智智形聲同一
T2217_.59.0641b01: 味故云平等。平等之心地故云平等心地
T2217_.59.0641b02: 也。故先徳釋云。恒沙之性徳具一心本源。曼
T2217_.59.0641b04: 大悲胎藏祕密方便者。前明所生四重圓壇
T2217_.59.0641b05: 故云大悲胎藏曼陀羅。今明能生五大故云
T2217_.59.0641b06: 祕密方便也。或云。大悲胎藏者所生圓壇。祕
T2217_.59.0641b07: 密方便者能生因縁也。文點云。爲欲發起
T2217_.59.0641b09: 者一切智性種子即因也。種子是胎藏義故。
T2217_.59.0641b10: 祕密方便一切智門五義即縁也。意云。爲欲
T2217_.59.0641b14: 云。大悲胎藏者内證圓壇。内證故云胎藏。
T2217_.59.0641b15: 爲利生本故云大悲也。祕密方便者加持
T2217_.59.0641b16: 圓壇。外迹故云方便。異顯乘故云祕密矣。
T2217_.59.0641b17: 所謂内證圓壇於一切智地建立一種法門
T2217_.59.0641b18: 身也。外迹圓壇住神力加持建立三重曼
T2217_.59.0641b19: 陀羅種種類形也。疏第六云。三重曼荼羅
T2217_.59.0641b20: 所示種種類形皆是如來一種法門身。是故
T2217_.59.0641b22: 故意云。爲欲發起大悲胎藏與祕密方便
T2217_.59.0641b24: 所謂虚空地水火風也者。私云。經文如疏釋
T2217_.59.0641b25: 次第亂脱可讀之歟。但空初擧者依正二報
T2217_.59.0641b26: 五輪影略互顯歟。依擧空正擧四大也。故
T2217_.59.0641b27: 第五卷云。眞言者圓壇先置於自體。自足而
T2217_.59.0641b28: 至臍成大金剛輪。從此而至心當思惟水
T2217_.59.0641c01: 疏家次第順此次第矣。又經第一列五佛
T2217_.59.0641c02: 中。東南北西次第也。今經次第同彼次第
T2217_.59.0641c03: 也。下文五字次第如常。具縁品云。我覺本
T2217_.59.0641c04: 不生等頌次第也。故知。三次第今經出。凡厥
T2217_.59.0641c05: 六大無礙常瑜伽故。列次第無一准。例如
T2217_.59.0641c06: 眞門雜亂住矣
T2217_.59.0641c07: 如此即是毘婆沙義者。所牒經中以一切智
T2217_.59.0641c08: 智類虚空。何指彼云毘婆沙義耶。私案。可
T2217_.59.0641c09: 讀文點。如此即是毘婆沙義虚空無過無
T2217_.59.0641c11: 虚空無過無徳者。問。起信論中云虚空妄法。
T2217_.59.0641c12: 倶舍論中云虚空無爲。故知。虚空有過徳二
T2217_.59.0641c13: 義。何云無過無徳耶答。婆沙云空者無爲。
T2217_.59.0641c16: 信論文者彼性宗意。何同婆沙義耶
T2217_.59.0641c17: 此中相況有三義等者。指事云。虚空有三義
T2217_.59.0641c19: 經三句歟。云釋此三句故此目近詞也。經三
T2217_.59.0641c20: 句者離一切分別無分別無無分別文。此三句
T2217_.59.0641c21: 即三義故。或云。疏三義歟。疏云有三義故。
T2217_.59.0641c22: 或經三句疏三義同歟。故疏言此中相況有
T2217_.59.0641c23: 三義故。三義逆次配之。離一切分別者離
T2217_.59.0641c24: 妄執分別故云無分別。經無分別者離分別
T2217_.59.0641c25: 度量故無邊際義也。無無分別者離細分別
T2217_.59.0641c26: 故畢竟淨義也。或又經簡略故擧無分別一
T2217_.59.0641c27: 義疏廣博故顯餘義歟。二番文者虚空有
T2217_.59.0641c28: 二重釋故。或云。前約實智釋後約權智解
T2217_.59.0641c29: 也。私云。上約分喩也。謂虚空無過無徳佛
T2217_.59.0642a01: 智離過成徳故。下釋約全喩也。謂虚空佛智
T2217_.59.0642a02: 同具離相成辨二義故。又義。前空界後大虚
T2217_.59.0642a03: 故
T2217_.59.0642a04: 所以重言等者。抄云。應長聲讀之應云劫
T2217_.59.0642a05: 跛劫跛夜帝。劫跛者分別也。夜帝之言即是
T2217_.59.0642a06: 更義。謂分別之上更生分別也。此即於麁
T2217_.59.0642a07: 分別上更生細分別。是以疏引例云。如尋
T2217_.59.0642a09: 分別也。即麁分別也。劫跛夜帝者經無分
T2217_.59.0642a10: 別之分別也。即細分別也。如次配尋伺矣。
T2217_.59.0642a11: 意云。於虚空離青黄等麁分別云離分別。
T2217_.59.0642a12: 遣質礙無質礙等細分別云無分別。遣能
T2217_.59.0642a14: 歟。此則次第展轉遣之矣。智證大師抄云。離
T2217_.59.0642a15: 一切句是總擧也。分別梵云劫跛。是麁分
T2217_.59.0642a16: 別。無分別梵云劫跛夜帝。此細分別。疏云。
T2217_.59.0642a17: 無妄執分別故無分別亦無也。故今以分
T2217_.59.0642a20: 知。次云無分別者第三無無分別之無分別
T2217_.59.0642a21: 也。第二不擧者同離一切分別故歟。然則分
T2217_.59.0642a22: 別之上更生分別義者如次釋經無分別無
T2217_.59.0642a23: 無分別文也。但細分別名無分別者望麁
T2217_.59.0642a24: 分別故。例如釋論應不應矣。意云。離一切
T2217_.59.0642a27: 別言同故歟。又夜帝更梵名直可安却跛上。
T2217_.59.0642a28: 既不爾存下是應無也
T2217_.59.0642a29: 例如尋伺等者。唯識論第七云。尋謂尋求。令
T2217_.59.0642b01: 心忽遽於意言境麁轉爲性。伺謂伺察。令
T2217_.59.0642b02: 心忽遽於意言境細轉爲性○竝用思惠
T2217_.59.0642b03: 一分爲體。於意言境不深推度及深推度
T2217_.59.0642b05: 轉云諦察歟。淺深推度即麁細分別義。何
T2217_.59.0642b06: 爲例證。眼識意識又爾。今分別無分別者一
T2217_.59.0642b07: 聚相應法多中且擧麁細異王數例餘心所
T2217_.59.0642b08: 等歟。猶如云異生羝羊。羝羊亦雖異生其
T2217_.59.0642b09: 中最劣爲喩。故又妄執分別未必與尋伺倶
T2217_.59.0642b10: 起。尋伺非定相應法故。二禪已上無尋伺
T2217_.59.0642b11: 故。欲界煩惱心未發言時不有尋伺故。又
T2217_.59.0642b12: 今分別是妄執分別。五識非執相應識護法
T2217_.59.0642b13: 意。然今宗八識皆執相應故同安惠義歟。
T2217_.59.0642b14: 問。尋伺體類既同。可一時倶起。何略觀諦
T2217_.59.0642b15: 察別時耶。故倶舍論云。尋是麁因。伺是細
T2217_.59.0642b17: 麁細異。何倶起矣。故經部幷大乘意不倶
T2217_.59.0642b18: 起也。故唯識論云。四中尋伺定不相應。體
T2217_.59.0642b20: 問。尋伺與何識相應耶。答。唯識論中有
T2217_.59.0642b24: 倶護法正義歟。又大論中尋求分別伺察分
T2217_.59.0642b26: 捨矣
T2217_.59.0642b27: 無分別亦無無分別者。或本亦字下但有一
T2217_.59.0642b28: 無字。今本同經。上以無妄執分別故釋經
T2217_.59.0642b29: 離一切分別也。次下二句如次釋經下二
T2217_.59.0642c01: 句也。若依或本者。經望麁分別云無分
T2217_.59.0642c02: 別。釋細分別故云分別歟。或又初無字被
T2217_.59.0642c04: 本同之。以無妄執分別者麁分別也。無分別
T2217_.59.0642c05: 亦無也者遣細分別也
T2217_.59.0642c06: 又如虚空離種種顯形色相等者。此釋約太
T2217_.59.0642c07: 虚歟。空界色顯色所攝故。或又破執談歟。自
T2217_.59.0642c08: 宗實義於空大論顯形故。若爾太虚猶可
T2217_.59.0642c09: 有顯形矣。此中又有三義離顯形是畢竟
T2217_.59.0642c10: 淨義。合法離相。無造作是無分別義也。故法
T2217_.59.0642c11: 云無分別起作。而能含容等無邊際義。合法
T2217_.59.0642c12: 於無量度門等也
T2217_.59.0642c13: 天人阿修羅依者。問。一切智智爲十界依。何
T2217_.59.0642c14: 擧三道耶。答。天在空故表眞諦。人在地
T2217_.59.0642c15: 故表俗諦。修羅於空地自在故表非空非
T2217_.59.0642c16: 有中道也。是則一切智地一心上建立三諦
T2217_.59.0642c17: 之義也。此三諦猶如面上三目伊字三點矣。
T2217_.59.0642c18: 故天台釋云。心性不動假立中名。亡泯三
T2217_.59.0642c20: 平等心中不動是中。三重曼荼羅種種類形
T2217_.59.0642c21: 是假。同一種法門身即空也
T2217_.59.0642c22: 一切智地等者。且合譬者。一切智地合大
T2217_.59.0642c23: 地。大悲曼荼合百穀衆藥等。一切種子合皆
T2217_.59.0642c24: 從大地。種子即一切智地故。之所出生合而
T2217_.59.0642c25: 生。即此諸乘合根芽等。根芽等草木叢林之
T2217_.59.0642c26: 徳。諸乘又普現色身之用故。無量事業等合
T2217_.59.0642c27: 一切衆生等。法擧所作事業。譬示能作衆
T2217_.59.0642c28: 生故。於生死涅槃其心平等合而養育之
T2217_.59.0643a01: 即生死也。或其心平等合増之不喜減之不
T2217_.59.0643a02: 憂。八風不動合深廣下二句。或合増之已下
T2217_.59.0643a03: 四句歟。世間八風者起信論云。利･衰･毀･譽
T2217_.59.0643a05: 故云利衰。超過以毀越徳而歎故名毀譽。
T2217_.59.0643a06: 依實徳讃名稱依實過論名譏。逼迫侵形
T2217_.59.0643a08: 即此惠光亦無所依者。煩惱云所依。依惑
T2217_.59.0643a09: 智起故。上縁待者此也。煩惱是智起縁。縁又
T2217_.59.0643a10: 待煩惱起故云縁待矣。煩惱薪盡故智火
T2217_.59.0643a11: 隨滅之意。合譬中然後隨滅句矣。釋論中
T2217_.59.0643a12: 云始覺隨無此意矣
T2217_.59.0643a13: 一切智火等者。以智火合世火。聖者･異生
T2217_.59.0643a14: 合貴賤。平等有之合同用。凡聖智力漏無漏
T2217_.59.0643a15: 雖異皆有智力故云平等。遮相宗立無性
T2217_.59.0643a16: 歟。若不爾何譬貴賤同用矣。或又平等有
T2217_.59.0643a17: 之約本有智體故云火。令諸行人等約修
T2217_.59.0643a18: 生智用故譬説云照明。行人合迷惑者。令
T2217_.59.0643a19: 見合作照明。如實道合正路。餘可知矣。譬
T2217_.59.0643a21: 釋約利他釋智火故云令諸行人等。前正
T2217_.59.0643a22: 釋約自利釋智火故云我當等也。見如實
T2217_.59.0643a23: 道亦分有異生持齊等。有淨菩提心少分増
T2217_.59.0643a24: 明義故。如實知自心有十重故
T2217_.59.0643a25: 太虚澄廓等者。此下四句合法中令證涅槃
T2217_.59.0643a26: 清涼法性文。自在旋轉等二句合法中無障
T2217_.59.0643a27: 礙力歟。此中開榮増長者倶舍云。風能作長
T2217_.59.0643a29: 滌除一切障蓋煩惱者。准下除一切蓋障三
T2217_.59.0643b01: 昧者。五蓋障煩惱歟。蓋障煩惱故。又准五
T2217_.59.0643b02: 蓋障中有煩惱障。今取五中之一歟。況准
T2217_.59.0643b03: 唯識等云煩惱障能障涅槃。今又障涅槃
T2217_.59.0643b04: 故但煩惱障歟。就中譬説熱惱衆生釋專冥
T2217_.59.0643b05: 彼論此皆擾惱有情身心名煩惱障之文。又
T2217_.59.0643b06: 下文擧無明。是所知障故。又五蓋障隨一有
T2217_.59.0643b07: 所知障故。唯識論無明住地爲所知障故。
T2217_.59.0643b08: 故知。一切蓋障通五蓋總句。煩惱無明彼中
T2217_.59.0643b09: 第一第五故。又准理趣經一切蓋障及煩惱
T2217_.59.0643b10: 障文。障蓋與煩惱歟。五蓋障初地所斷。今
T2217_.59.0643b11: 如來惠風所除。煩惱中可盡一切惑歟。故
T2217_.59.0643b12: 水大中云如來智若體無煩惱。火大文云一
T2217_.59.0643b13: 切戲論煩惱。此等寧但局煩惱障耶。但於
T2217_.59.0643b15: 所知又障涅槃故。今煩惱有所知何失。況
T2217_.59.0643b16: 彼二障是第二劫所度少分。第三劫所度猶
T2217_.59.0643b17: 云於業煩惱解脱。況第二劫所知乎
T2217_.59.0643b18: 從高起下等者。高下合法中法界世間。多所
T2217_.59.0643b19: 饒益合利益群生。能潤草木合潤諸等持。而
T2217_.59.0643b20: 生華果合生助道法等一句。而生花合生助
T2217_.59.0643b21: 道。而生菓合成大果實也。又多所饒益合
T2217_.59.0643b22: 利益二字。以草木合群生歟。法譬綺文示
T2217_.59.0643b23: 之歟。洗諸滓穢等二句逆次合獲得清涼定
T2217_.59.0643b24: 等二句。餘可知矣。又體無煩惱至無濁三句
T2217_.59.0643b25: 初約本覺體淨義次約始覺斷障義後約
T2217_.59.0643b26: 始本無二義。如次自然智･一切智･無礙智。此
T2217_.59.0643b27: 中本性清潔者或云。火燒塵垢令同自體
T2217_.59.0643b28: 爲淨。風吹去塵穢令遠離爲淨。水不失
T2217_.59.0643b29: 其體令清淨爲淨。故知淨除言雖同其義
T2217_.59.0643c01: 是別矣。又火護摩義風辟除義水灌頂義也
T2217_.59.0643c03: 此五喩即是發起等者。前釋明五大直發起
T2217_.59.0643c04: 四重圓壇之義。今釋示發起曼荼羅能生
T2217_.59.0643c05: 衆縁之五字義也。下文五字者經第三卷悉
T2217_.59.0643c06: 地出現品所説五字曼陀羅等歟
T2217_.59.0643c07: 又如世間種子等者。上顯五大即五字義故
T2217_.59.0643c08: 云字爲地等。今明此五字五大爲三句之
T2217_.59.0643c09: 縁。智性因妙果究竟故。或上始覺下明五縁
T2217_.59.0643c10: 不闕之義。或又今文雙結前兩釋而示若五
T2217_.59.0643c11: 大若五字具足至果之義也。般若寺抄云。意
T2217_.59.0643c12: 以此五大縁生長如來法性身。譬如地水
T2217_.59.0643c13: 火風空爲縁世間草木及萬物得生長。故以
T2217_.59.0643c14: 此爲譬。故胎藏軌初以五大觀爲旨耳也
T2217_.59.0643c16: 縁也。如來法性身者四種法身即四重圓壇。
T2217_.59.0643c17: 即是所生四曼三世間也。疏中一切智性如
T2217_.59.0643c18: 來種子者。曼陀羅能生因六大中識大。前云
T2217_.59.0643c19: 平等心地是也。故上釋云。復次以種種法界
T2217_.59.0643c22: 此平等法界性種子即是如來一切智地之
T2217_.59.0643c24: 答。次上文云。次生法界性種子。即是一切
T2217_.59.0643c26: 如來一切智地之所生長也。感應因縁使
T2217_.59.0643c28: 又云。由此種子從法界性生。能生法界故
T2217_.59.0644a01: 壇也。今此因者約能生法界義歟。問。云五
T2217_.59.0644a02: 字是四曼隨一也。何云能生六大耶。答。大
T2217_.59.0644a05: 密嚴院抄云。四種曼荼羅有二種。一者六
T2217_.59.0644a06: 大無相不二之位直名四種曼荼羅。次所生
T2217_.59.0644a09: 性佛性然故雖六大能造四曼所生法爾瑜
T2217_.59.0644a10: 伽故無能所而能所。誰爲其本。故四曼六
T2217_.59.0644a11: 大互得其名歟。又義。十住心論等六字別
T2217_.59.0644a12: 擧是爲顯六大法身不二位。六大法身能生
T2217_.59.0644a13: 四曼所生故。先徳釋四曼外立法界曼荼故
T2217_.59.0644a14: 又五種法身意歟。又義。以六字顯六大故
T2217_.59.0644a15: 云能造。非六字即能造歟。法界攝故。故
T2217_.59.0644a18: 儀軌本經等中云種子在頼耶識中。今以覺
T2217_.59.0644a19: 因云種
等爲種。名言種子之意歟。唯
T2217_.59.0644a20: 識第八云。一名言習氣。謂有爲法各別親種。
T2217_.59.0644a21: 名言有二。一表義名言。即能詮義音聲差
T2217_.59.0644a22: 別。二顯境名言。即能了境心心所法。隨
T2217_.59.0644a24: 此。今又依二種名言所顯法然種云薫成。
T2217_.59.0644a25: 今宗有爲無爲諸法皆法然故。種子義又通
T2217_.59.0644a26: 爲無爲歟。不同相宗本有新薫皆有爲矣。
T2217_.59.0644a28: 之。問。今宗器界觀等五字變成五大道場
T2217_.59.0644a29: 觀種子三形尊形次第轉成義。未見了因種
T2217_.59.0644b01: 耶。答。彼文何遮名言種子義。又本地自證位
T2217_.59.0644b02: 六大四曼性然故不可有轉成義。加持瑜伽
T2217_.59.0644b03: 壇隨縁無礙故論種三轉成義。斯則三身互
T2217_.59.0644b04: 具故。爲利生隨隱顯而言轉成義也。又五
T2217_.59.0644b05: 字變成五輪。假五大非實故。故知。四大六
T2217_.59.0644b06: 大能造之名言種子義顯密雖同。無常常住
T2217_.59.0644b07: 義顯密大異。勿令相濫耳。或人義云。六大
T2217_.59.0644b08: 位有四曼。青黄等大曼。方圓等三曼。
T2217_.59.0644b09: 等法曼。大日寶幢等羯磨曼也。此位四曼同
T2217_.59.0644b10: 攝於六大而爲能生。自餘心數諸尊大･三･
T2217_.59.0644b12: 隨在何人法堅濕等邊能生六大也。青黄方
T2217_.59.0644b13: 圓等邊所生四曼也。此等能所造法顯三乘
T2217_.59.0644b14: 小乘云有爲無常一乘攝相歸性云常住。今
T2217_.59.0644b15: 宗談無盡莊嚴本具故。能造堅濕等是法爾
T2217_.59.0644b16: 法然之體。所造顯形等又性佛性然之相
T2217_.59.0644b17: 也
T2217_.59.0644b18: 獨一法界加持相者。具縁品疏云。今普現隨
T2217_.59.0644b19: 類身而悉現如來身者明本迹不思議加持
T2217_.59.0644b21: 卷上釋云。能以遍一切處眞金智體造種種
T2217_.59.0644b23: 持相者種種身種種乘也。以獨一法界眞金
T2217_.59.0644b24: 作種種乘故云爾也。金剛手以下釋問來
T2217_.59.0644b25: 由故爲問釋。以上五喩釋也
T2217_.59.0644b26: 必知將説如是法門等者。般若寺抄云。意先
T2217_.59.0644b27: 五大合生薩般若種子能成就菩提妙果。此
T2217_.59.0644b28: 會諸菩薩令生疑也。即疑云。如是生立薩
T2217_.59.0644b29: 般若種子以何爲因以何爲根以何爲究
T2217_.59.0644c01: 竟。言即佛説云。菩提爲因大悲爲根方便
T2217_.59.0644c03: 下指如是智惠是也。意云。金剛手觀知如
T2217_.59.0644c04: 來加持相所惟忖知佛將説一切智智法
T2217_.59.0644c05: 門故自先喩顯其五喩功徳而發起大會生
T2217_.59.0644c06: 解之機也。然後問佛。如是一切智智以何
T2217_.59.0644c08: 例如彌勒等者。或云。彌勒等疑如今經大會
T2217_.59.0644c09: 生解之機疑。文殊發揮同此會金剛手之惟
T2217_.59.0644c10: 忖。釋尊説實相類大日答説。動執之徒離
T2217_.59.0644c12: 手類彌勒大日同釋迦矣
T2217_.59.0644c13: 即時憤憤悱悱者。抄云。言憤憤悱悱者。子
T2217_.59.0644c16: 爲説道場所得法等者。法華經序品云。佛坐
T2217_.59.0644c18: 疏第二云。佛坐道場所得妙法者謂一乘果
T2217_.59.0644c19: 也。爲當授記明一乘因也。又佛坐道場明
T2217_.59.0644c21: 文殊發揮者。抄云。發謂發明。揮謂揮揚。即
T2217_.59.0644c23: 見燈明佛本光瑞如此。以是知。今佛欲説
T2217_.59.0644c25: 以相嚴身。光明照世間。無量衆所尊。爲説
T2217_.59.0644c27: 印定諸法則知自住大乘亦令他住大乘
T2217_.59.0644c29: 我也
T2217_.59.0645a01: 譬如春陽等者。此有二義。或前例證此譬説
T2217_.59.0645a02: 也。從得離疑網句還例如文讀之。若爾今
T2217_.59.0645a03: 經譬説。依若無機人等釋今經會座有實
T2217_.59.0645a04: 行歟。答。容有之義也。非有實行。或云。有
T2217_.59.0645a05: 實行也。又義。從發起深益還例如讀之。
T2217_.59.0645a06: 即例證中譬説也。故抄云。無機即闡提五千
T2217_.59.0645a07: 之輩。雖遇靈山法華際會。由無佛種性故
T2217_.59.0645a09: 云。此等例證一分相似歟。其故彼此二經問
T2217_.59.0645a10: 答三聖二聖雖異。大日･釋迦現瑞金手･彌勒
T2217_.59.0645a11: 疑問相同。文殊指名體。釋迦印演説擬大日
T2217_.59.0645a12: 印廣説也。然彼文殊答是序分也。此大日答
T2217_.59.0645a13: 即正宗也。又彼依身子問説。此依金手疑
T2217_.59.0645a14: 直説故非全同耳。凡作如此儀式是爲未
T2217_.59.0645a15: 來衆生也。故下釋云。亦爲未來弟子明
T2217_.59.0645a17: 云。春之月天氣下降地氣上騰天地和同草
T2217_.59.0645a18: 木萠動。季春之月生氣漸盛陽氣發洩。又易
T2217_.59.0645a19: 曰。天地解而雷雨作。雷雨作百果草木皆甲
T2217_.59.0645a20: 坼。雷風者陰陽相勃出聲之謂也。穀梁傳云。
T2217_.59.0645a21: 陰陽相薄感而爲雷。風者氣也。又雷即風
T2217_.59.0645a22: 也。積風成雷。鼓動者易曰。雷以鼓之。風以
T2217_.59.0645a23: 動之。雨以潤之。莩者苞中白皮。殼即甲也。
T2217_.59.0645a25: 大日經疏指心鈔卷五終
T2217_.59.0645a26: 御本記云
T2217_.59.0645a27: 建治元年五月比。於高野山傳法院。以傳
T2217_.59.0645a28: 法會談義之次草畢。同七月比。於醍醐寺
T2217_.59.0645a29: 中性院。託他人令清書畢自拭老眼加
T2217_.59.0645b01: 點畢。若九牛一毛合佛意者。願以彼功
T2217_.59.0645b02: 徳爲九品往生因矣。披覽人必可令訪
T2217_.59.0645b03: 菩提矣
T2217_.59.0645b05:
T2217_.59.0645b06:
T2217_.59.0645b07:大日經疏指心鈔卷第六
T2217_.59.0645b08: 疏卷第一之六
T2217_.59.0645b09: 預測如來等者。或云。金剛手見瑞相之條末
T2217_.59.0645b10: 而悟内證之宗本故云測加持深意也。故
T2217_.59.0645b11: 云善哉。又能下金剛手以五喩顯一切智
T2217_.59.0645b12: 功徳而作大會生解因縁。即測聖心不失
T2217_.59.0645b14: 次結上兩義也。此意仰測聖心不失機會
T2217_.59.0645b15: 可讀也。又義。今文次歎宗本條･末也。謂
T2217_.59.0645b16: 實智宗本是加持深意故。權智瑞相即生解因
T2217_.59.0645b17: 縁故。例如法華藥草喩品善哉善哉文釋歎
T2217_.59.0645b18: 權實二智矣。依此意。預測二字貫又能已下
T2217_.59.0645b19: 文讀之。仰測又爾也。二義中前義爲勝。上
T2217_.59.0645b20: 既明見末悟本之義畢。次金剛手説五喩
T2217_.59.0645b21: 爲生解因縁。然後如來云善哉善哉。豈漏
T2217_.59.0645b22: 五喩義耶。故上釋云。金剛手觀知獨一法
T2217_.59.0645b25: 前義爲勝耳
T2217_.59.0645b26: 我觀一切等者。此下釋第三善哉也。三句
T2217_.59.0645b27: 同攝一切祕深事故復歎也。一切天人等
T2217_.59.0645b28: 者外金剛部八部等。淺行諸菩薩者第二重
T2217_.59.0645b29: 諸菩薩等也。金剛手是第一重聖衆也。若
T2217_.59.0645c01: 依深祕門四重聖衆雖無優劣。若依淺略
T2217_.59.0645c02: 門四重圓壇非無淺深。仍望第一重而第
T2217_.59.0645c03: 二重云淺行也。又義。指加持世界實行人
T2217_.59.0645c04: 歟。然前義爲善。加持世界人既非會座衆。
T2217_.59.0645c05: 何云無能發問矣。問。守護經第一云爾時法
T2217_.59.0645c06: 自在王菩薩而白佛言。彼一切智諸佛境界
T2217_.59.0645c07: 三昧以何法而爲其因復以何法而爲根
T2217_.59.0645c09: 二句中大悲萬行歟。既自在王菩薩發三句
T2217_.59.0645c10: 問。若爾何云無能發問者耶。答。彼經説文大
T2217_.59.0645c11: 旨同今經。可謂同本異譯。設雖通餘菩薩
T2217_.59.0645c12: 發問。爲歎金剛手且作此釋何失。金剛手
T2217_.59.0645c13: 功徳倍増者。實雖久已通達。爲未來流布
T2217_.59.0645c14: 准常説法得益之義示現此相歟
T2217_.59.0645c15: 復明於所受法等者。此下釋經汝當等文也。
T2217_.59.0645c16: 謂於今經文有二意。初釋意諦聽作意者
T2217_.59.0645c17: 顯令金剛手於受法無漏失也。亦爲以下
T2217_.59.0645c18: 釋意眞言教自受法樂説故。法界宮無當機
T2217_.59.0645c19: 故。大日如來爲令金剛手諦聽作意爲未來
T2217_.59.0645c21: 意文云此囑也。又義。以如來已下皆爲汝
T2217_.59.0645c22: 當等釋也。意依善哉加持故功徳倍増。又
T2217_.59.0645c23: 依此加持故受法無漏失也
T2217_.59.0645c24: 亦爲未來弟子者。或云。自性會中未來入故
T2217_.59.0645c25: 云未來弟子也。私云。今經雖三世常恒説
T2217_.59.0645c26: 且約傳法聖者流傳云未來歟。故經云我
T2217_.59.0645c27: 當來世時等矣
T2217_.59.0645c28: 深心受法之儀式也者。抄云。深心曰諦囑
T2217_.59.0645c29: 耳曰聽。聽音察理名善作意矣。此意以
T2217_.59.0613a02: 乎。又疏第三云。復次大悲胎藏發生三昧中
T2217_.59.0613a03: 有種種法界門種種善知識。如善財童子次
T2217_.59.0613a04: 第詢求或於如是法門已善修行而於餘
T2217_.59.0613a05: 門未能究習。若入普門世界時則能於一
| T2217_.59.0613a06: | 念中具足相應是名深行阿闍梨也 | 文 | 此 |
T2217_.59.0613a08: 雜問答云。若有人入此三昧門而修行者
| T2217_.59.0613a09: | 即從一門直至如來所證 | 文 | 此同今疏文 |
T2217_.59.0613a11: 同於本尊也。即是普入等者普門法界也。
T2217_.59.0613a12: 從一門即入普門故云即。或一門即普門
T2217_.59.0613a13: 故云即也。意云。從此一門得入一門法
| T2217_.59.0613a14: | 界則即入普門法界也 | 爲言 | 故知從此一門 |
T2217_.59.0613a16: 云。得入法界者普門法界也。從此一門者指
T2217_.59.0613a17: 上同於本尊一門也。是從一門入普門義
T2217_.59.0613a18: 也。普入法界者又從普門法界爲化他出
T2217_.59.0613a19: 各各一門故云普入一切法界矣。或得入法
T2217_.59.0613a20: 界又一門法界也。普入法界者釋成一門義
T2217_.59.0613a21: 也。意云。得入法界者十九種金剛等一切一
| T2217_.59.0613a22: | 門法界也 | 爲言 |
T2217_.59.0613a24: 弘長元年七月十三日於醍醐寺報恩院抄
T2217_.59.0613a25: 畢
| T2217_.59.0613a26: | 頼瑜 | 生年三十六歳 |
T2217_.59.0613a28:
T2217_.59.0613a29:
T2217_.59.0613b01:
T2217_.59.0613b02:
T2217_.59.0613b03:
T2217_.59.0613b04: 疏卷第一之四
T2217_.59.0613b05: 前明諸執金剛一向是如來智印者。謂諸執
T2217_.59.0613b06: 金剛雖通慈悲等從多分云一向智印歟。
T2217_.59.0613b07: 又第一重心數尊中雖有定及慈悲等約智
T2217_.59.0613b08: 相應云智印歟。或云。諸執金剛或一向智
T2217_.59.0613b09: 印或一向慈印等而異菩薩各相兼故但智
T2217_.59.0613b10: 印者擧一顯餘歟。今此菩薩等者。疏下釋
T2217_.59.0613b11: 云。諸菩薩在悲智之間故上求下化故爲第
| T2217_.59.0613b12: | 二 | 文 | 意云。悲者化他故云下化。即第三重釋 |
T2217_.59.0613b14: 剛也。各擧一顯一矣。然第二重諸菩薩在
T2217_.59.0613b15: 於悲智中兼上求下化故云又兼慈悲等
T2217_.59.0613b16: 也。又四大菩薩中文殊是惠除障是定故云
T2217_.59.0613b17: 義兼定惠。彌勒即慈普賢是悲。抄普賢云行
T2217_.59.0613b18: 願故行願即大悲故。云又兼慈悲也。又四
T2217_.59.0613b19: 菩薩各各兼慈悲定惠故云義兼等也。所
T2217_.59.0613b20: 謂慈氏是兼悲之慈故云謂佛四無量心等
T2217_.59.0613b21: 也。文殊又兼定之惠故云即是具衆徳義
T2217_.59.0613b22: 也。餘菩薩又爾也。故別受名結文隨應可
T2217_.59.0613b23: 得。若依初義者指菩薩名云別名也。謂
T2217_.59.0613b24: 標諸執金剛今此菩薩成此結故。意云。前
T2217_.59.0613b25: 諸執金剛持智印故云執金剛。今菩薩兼定
| T2217_.59.0613b26: | 惠慈悲故受菩薩別名也 | 爲言 | 問。通別一雙。 |
T2217_.59.0613b28: 答。於自雖通金剛菩薩相對猶得別稱也。
T2217_.59.0613b29: 或又下卷金剛菩薩倶名大心衆。望彼云別
T2217_.59.0613c01: 歟。又依次義者。普賢慈氏等云別名歟。意
T2217_.59.0613c02: 云。四菩薩云慈氏云妙惠等名異一向智
| T2217_.59.0613c03: | 印故得定惠等別名也 | 爲言 | 後義未必爲別 |
T2217_.59.0613c05: 故。故初義爲勝矣
T2217_.59.0613c06: 亦是毘盧遮那内證功徳者。且内證外用重
T2217_.59.0613c07: 重。或四重壇從内向外而分内外也。或
T2217_.59.0613c08: 四重各有内外本地四重云内加持四重云
T2217_.59.0613c09: 外。謂從法門身現羯磨身故。當知諸菩
T2217_.59.0613c10: 薩法門等者所現加持身羯磨形也。下云善
T2217_.59.0613c11: 知識身是也。法門者能現内證法門身。下云
T2217_.59.0613c12: 法界門。上云定惠慈悲是也。故指此定惠
T2217_.59.0613c13: 等云内證功徳也。今文意云。謂如執金剛
T2217_.59.0613c14: 内證對十智力有十佛刹今菩薩内證法門
| T2217_.59.0613c15: | 對十智力有十佛刹也 | 爲言 | 故上釋云。如來 |
| T2217_.59.0613c16: | 智印無量且以十智力以表衆會數 | 云云 | 又 |
| T2217_.59.0613c18: | 薩法門羯磨相對有十佛刹也 | 爲言 | 又准執 |
| T2217_.59.0613c20: | 十佛刹也 | 爲言 | 本經十佛刹專約加持身故 |
T2217_.59.0613c22: 又般若釋論等者。智論第三十三云。如釋迦
T2217_.59.0613c23: 文佛。未出家時車匿給使優陀那戲咲瞿毘
T2217_.59.0613c24: 耶耶輸陀等諸婇女爲内眷屬。出家六年苦
T2217_.59.0613c25: 行時五人給仕。得道時彌喜羅陀須那刹多
T2217_.59.0613c26: 羅阿難密跡力士等是名内眷屬。大眷屬者
T2217_.59.0613c27: 舍利弗目連摩訶迦葉須菩提迦旃延富樓那
T2217_.59.0613c28: 阿泥盧豆等諸聖人及彌勒文殊師利颰陀婆
T2217_.59.0613c29: 羅諸阿毘跋致一生補處菩薩等是名大眷
| T2217_.59.0614a01: | 屬 | 文 | 私云。今所引是此釋取意略抄。彼論是 |
T2217_.59.0614a03: 云。復次佛有二種身一者法性生身二者隨
T2217_.59.0614a04: 世間身。世間身眷屬如先説。法性生身者有
| T2217_.59.0614a05: | 無量無數阿僧祇一生補處菩薩侍從 | 文 | 准 |
T2217_.59.0614a07: 身有二。謂法性生身父母生身也。疏生身者
T2217_.59.0614a08: 父母生身也。即下文隨世間身是也。故智論
T2217_.59.0614a09: 第九云。佛有二種身。一者法性身二者父母
| T2217_.59.0614a10: | 生身 | 文 | 故無違耳。問。阿難成道夜初生二十 |
T2217_.59.0614a12: 子。何彼等云内大眷屬耶。答。總指佛在世
T2217_.59.0614a13: 云成道時。未必初成時歟。或又九世相入
T2217_.59.0614a14: 意歟。手草云。問。疏指普賢等菩薩云一一
T2217_.59.0614a15: 是毘盧遮那内證功徳。何故云普賢等是大
T2217_.59.0614a16: 眷屬。答。約本地之時皆無非遮那内證之
| T2217_.59.0614a17: | 徳。今約事迹故云爾 | 文 |
| T2217_.59.0614a19: | 氏 | 文 | 上生經疏云。梅呾唎耶唐云慈也。古 |
| T2217_.59.0614a20: | 云彌帝隷。或彌勒。皆訛也 | 文 | 玄應音義云。正 |
| T2217_.59.0614a22: | 作阿逸多。皆訛也 | 文 | 文殊釋至下可知矣。 |
T2217_.59.0614a24: 濡尸利慈氏菩薩是諸菩薩皆是補處紹尊
| T2217_.59.0614a25: | 位者 | 略抄 | 問。一生者何生耶。答。法華攝釋 |
T2217_.59.0614a27: 耶。答。且如彌勒昔在人中名一生事一
T2217_.59.0614a28: 大生也。若據小生者而有四也。天中中
T2217_.59.0614a29: 有及本有二人中中有及本有二合爲四生。
T2217_.59.0614b01: 如七生等依大生説。實理論生有二十八
| T2217_.59.0614b02: | 云云 | 私云。此意都卒上生閻浮下生合云一 |
T2217_.59.0614b04: 來爲多生死之所繋縛故。今唯一生所繋
| T2217_.59.0614b05: | 未得成佛。故言一生所繋菩薩 | 文 | 私云。此 |
T2217_.59.0614b07: 者一生所繋二者最後之身三者坐於道樹。
T2217_.59.0614b08: 上生即一生所繋。下生局得二身○今此三
T2217_.59.0614b09: 生唯約化佛。餘未見文。以理而言亦通餘
| T2217_.59.0614b10: | 有 | 云云 | 今疏第六云。今此經宗言一生者。未 |
T2217_.59.0614b12: 有一轉法性生即補佛所故名一生補處
| T2217_.59.0614b13: | 略抄 | 私云。此指成佛位云一生也。自當攝 |
T2217_.59.0614b15: 三十八云。問曰。兜卒天上何以説一生補處
T2217_.59.0614b16: 不説二生三生。答曰○復次有人言但説
| T2217_.59.0614b17: | 大者不限於小 | 文 | 私案論意説大生故云 |
T2217_.59.0614b19: 依小生何不云四生耶。答。攝釋云。若爾何
T2217_.59.0614b20: 故智度論説彌勒三生。答。以在人中即得
| T2217_.59.0614b21: | 成佛故除人中本有一生但言三也 | 文 | 私云。 |
| T2217_.59.0614b22: | 閻浮下生時即成佛故除本有生也 | 爲言 |
| T2217_.59.0614b24: | 那也。故上文云。毘盧舍那加持尊特身 | 文 | 謂 |
T2217_.59.0614b26: 云加持身。以法身眷屬例生身眷屬故。故
T2217_.59.0614b27: 次上文云。以加持故現爲一善知識身也
| T2217_.59.0614b28: | 文 | 問。何故名内大耶。答。雜問答云。執金剛 |
| T2217_.59.0614c01: | 應行如來事故爲大 | 文 | ＊亦作淺深説者。若 |
T2217_.59.0614c03: 内淺大深歟。若約四重次第内深大淺也。然
T2217_.59.0614c04: 實無淺深上淺深故二義無相違歟
| T2217_.59.0614c05: | 故大品等者。大品般若經第一 | 序品 | 云。復次 |
T2217_.59.0614c07: 前欲給侍諸佛欲爲諸佛内眷屬欲得
T2217_.59.0614c08: 大眷屬欲得菩薩眷屬欲淨報大施。當
| T2217_.59.0614c09: | 學般若波羅蜜 | 文 | 智論三十三釋今經文。 |
T2217_.59.0614c11: 普賢菩薩者。文句十云。大論觀經同名遍吉。
T2217_.59.0614c12: 此經名普賢。皆漢語。梵邲輸
| T2217_.59.0614c13: | 賢 | 文 | 義疏云。外國名三曼多跋陀羅。三曼此 |
| T2217_.59.0614c14: | 云普也。跋陀羅云賢。此土亦名遍吉 | 文 |
T2217_.59.0614c16: 因以圓融三法爲宗。即是一切如來菩提心
| T2217_.59.0614c17: | 行願身也 | 文 | 義釋第五 | 十卷本 | 釋普賢云。即是 |
| T2217_.59.0614c18: | 大日圓因。而佛圓因之果也 | 文 | 私云。普賢圓 |
T2217_.59.0614c20: 大日之圓因故。此圓因是通菩提心及行願。
T2217_.59.0614c21: 倶大日之因故。菩提心行願如次能所起。同
T2217_.59.0614c22: 是普賢體也。及身口意者當大師釋身字。猶
T2217_.59.0614c23: 如身祕密即法佛三密。故准此文者。今三
T2217_.59.0614c24: 密即圓因之果也。若約因者普賢三密也。悉
T2217_.59.0614c25: 皆等二句釋上普義。純一等兩句釋上賢義
T2217_.59.0614c26: 耳。故法藏釋云。徳周法界曰普淨順善稱
| T2217_.59.0614c27: | 賢 | 文 | 又玄賛云。仁慈惠悟曰賢。徳利周備 |
T2217_.59.0614c29: 利周備仁慈惠悟故名普賢。般若理趣云。一
T2217_.59.0615a01: 切有情皆如來藏。普賢菩薩遍自體故由證
T2217_.59.0615a02: 普遍賢善之理能證之道名爲普賢。○或内
T2217_.59.0615a03: 證此普遍賢理外彰三業無所不賢故名
| T2217_.59.0615a04: | 普賢 | 文 | 私云。疏約三業釋普義賛就三業 |
| T2217_.59.0615a06: | 慈氏菩薩者。慈恩玄賛第二云。彌勒姓慈 | 文 |
T2217_.59.0615a08: 彌勒佛發願名彌勒也。出一切智光仙人
T2217_.59.0615a09: 經。彌勒昔作一切智光仙人値慈氏佛説
T2217_.59.0615a10: 慈三昧經故目慈也。華嚴經云。初得慈三
| T2217_.59.0615a11: | 昧説名慈也 | 文 | 又心地觀經云。彌勒菩薩法 |
| T2217_.59.0615a13: | 氏 | 文 | 又賢愚經云。國王象師調象即慈心。生 |
| T2217_.59.0615a14: | 從是得名慈氏 | 文 | 此中賢愚經幷玄賛釋意 |
T2217_.59.0615a16: 姓。今菩薩從彼種姓中生故云慈氏。基師
T2217_.59.0615a17: 彌勒姓慈者又此意歟
T2217_.59.0615a18: 不斷佛家者。二本義釋倶家字作種矣
T2217_.59.0615a19: 謂佛四無量心等者。祕藏記釋四無量心云。
T2217_.59.0615a20: 慈悲喜捨。與樂爲慈拔苦爲悲不害爲喜捨
| T2217_.59.0615a21: | 亘三事 | 文 | 義章第八 | 四無量義 | 云。四無量者化 |
T2217_.59.0615a23: 愛憐名慈惻愴曰悲慶悦名喜亡壞稱捨。
T2217_.59.0615a24: 心無存著故曰亡壞。經中名之以爲無量
T2217_.59.0615a25: ＊亦云四等。縁於無量諸衆生起故名無量。
| T2217_.59.0615a26: | 等縁一切故復名等 | 文 | 問。此菩薩偏大慈與 |
| T2217_.59.0615a28: | 爲稱首 | 文 | 意云。此菩薩雖具四無量慈心 |
| T2217_.59.0615a29: | 勝故取爲首之慈爲稱也 | 爲言 | 或此菩薩正 |
T2217_.59.0615b02: 稱首也。問。四中慈爲首。法必然歟。又依人
T2217_.59.0615b03: 耶。答。一往可約人。若依觀音悲爲首故。
T2217_.59.0615b04: 理實法又可爾。互相依故。義章第八云。次
T2217_.59.0615b05: 論主伴。如龍樹言慈爲妙主餘三隨從。如
T2217_.59.0615b06: 民從王。慈心正是與樂之意。故説爲主。無
T2217_.59.0615b07: 悲拔苦與樂不成故悲隨慈。無喜除嫉與
T2217_.59.0615b08: 樂不勝故喜隨慈。無捨除礙與樂不等故
T2217_.59.0615b09: 捨隨慈。蓋乃且據一門爲論。理實四行皆
| T2217_.59.0615b10: | 得爲主齊得爲伴。互相隨故 | 文 | 又云。言 |
T2217_.59.0615b12: 維摩説慈是體故。○後三用故隨人化益。
T2217_.59.0615b13: ○此等皆是對人用也。一相如是。理實四
| T2217_.59.0615b14: | 行齊得爲體竝得爲用。互相依故 | 文 | 可思 |
T2217_.59.0615b16: 上云普賢等者。釋來由也。自證之徳者。義
T2217_.59.0615b17: 釋中釋普賢佛境界莊嚴三昧云。此佛境界
T2217_.59.0615b18: 者即是諸佛自證不思議平等心地。莊嚴謂
| T2217_.59.0615b19: | 大悲胎藏曼荼羅 | 文 | 欲化衆生等者。釋從 |
T2217_.59.0615b21: 妙吉祥菩薩等者。玄賛第二云。曼殊室利云
T2217_.59.0615b22: 妙吉祥。與衆生樂。是北方常喜世界歡喜藏
| T2217_.59.0615b23: | 摩尼寶積佛也。聞名能滅四重等罪 | 文 | 探玄 |
T2217_.59.0615b25: 利或翻爲敬首或云傳首或又云濡首又
T2217_.59.0615b26: 云妙徳又云妙吉祥。○又梵語喚頭爲室
T2217_.59.0615b27: 利。吉祥徳等亦爲室利。故致翻譯不同也
| T2217_.59.0615b28: | 文 | 或云。妙徳等者漢名三種中前後二名釋 |
| T2217_.59.0615c01: | 云妙徳。大經云。了了見佛性猶如妙徳等 | 文 |
| T2217_.59.0615c03: | 非法相故名妙徳 | 文 | 亦名妙音者。問。法華 |
| T2217_.59.0615c05: | 妙樂五百問論云。妙音海來 | 文 | 此釋文殊海 |
T2217_.59.0615c07: 也
T2217_.59.0615c08: 言以大慈悲力等者。又來由也。演妙法音者
T2217_.59.0615c09: 釋妙音義也。義釋云。此菩薩通達如來甚深
T2217_.59.0615c10: 般若唯是佛佛自證不可與人。是故以嬰
| T2217_.59.0615c11: | 兒行演説人法無我 | 略抄 | 嬰兒行者弘決第 |
| T2217_.59.0615c13: | 嬰接之嬰前而乳養之故曰嬰也 | 文 | 今推以 |
T2217_.59.0615c15: 若以無分別法等者。或云。文殊妙惠説法上
| T2217_.59.0615c16: | 有斷惑顯理徳云除蓋障也 | 云云 | 私云。今文 |
T2217_.59.0615c18: 理。喩中擧所顯日示披雲風也。問。今無分
T2217_.59.0615c19: 別法者定惠中何耶。答。既云滅諸戲論。可
| T2217_.59.0615c20: | 無分別智。依之摩訶衍論正體智斷隨相 | 云 |
| T2217_.59.0615c21: | 云 | 論即隨相云諸戲論識故。或又定。今文句 |
| T2217_.59.0615c23: | 止無所分別故云止也 | 文 | 今無分別可准 |
T2217_.59.0615c25: 不爾故。又義。定惠名從増勝實通止觀。故
T2217_.59.0615c26: 定亦斷惑何失。故法藏釋云。隨相而論止
T2217_.59.0615c27: 名定觀名惠。就實而言定通止觀惠亦如
| T2217_.59.0615c28: | 是 | 文 | 又義釋云。即法性之悲以自在力能 |
| T2217_.59.0615c29: | 除一切衆生一切蓋障 | 文 | 依此釋大悲斷惑 |
T2217_.59.0616a02: 義擧前妙惠功不釋今三昧歟。第二義與
T2217_.59.0616a03: 復次釋何異乎。第三義似定惠雜亂矣。後
T2217_.59.0616a04: 義後得智猶不斷。況所起大悲乎。答。智斷
T2217_.59.0616a05: 惑皆依定故推窮勝能在於定。故云定何
T2217_.59.0616a06: 失。猶如摩訶衍稱矣。次義。正釋説法斷疑
T2217_.59.0616a07: 之次弟。故云次妙音明之也。復次釋。六度
T2217_.59.0616a08: 次第。故云次妙惠明之。般若禪定六度次
T2217_.59.0616a09: 第故。次義。定惠與止觀有同異二義何失。
T2217_.59.0616a10: 後義彼性宗後得智許斷證。今宗又大悲斷
T2217_.59.0616a11: 惑。何失
T2217_.59.0616a12: 如來諸有所作等者。釋來由也。諸有所作
T2217_.59.0616a13: 者文殊妙惠説法也。一事因縁者除蓋障斷
T2217_.59.0616a14: 惑證理也
T2217_.59.0616a15: 復次行人等者。來由別釋也。謂般若者文殊
T2217_.59.0616a16: 也。禪定者今菩薩也。斷惑功專依定故。或
T2217_.59.0616a17: 又正釋總爲除蓋障釋。復次爲來由歟。既
T2217_.59.0616a18: 云如來所作未必損文殊故。然故次妙音
T2217_.59.0616a19: 明之。釋難遮故先義爲吉矣
T2217_.59.0616a20: 此四菩薩即是佛身四徳等者。鈔第二云。疏
T2217_.59.0616a21: 佛身四徳者。一行願彌淪二佛宗不斷三大
| T2217_.59.0616a22: | 悲演法四深定除障。如是次第而配屬之 | 文 |
T2217_.59.0616a24: 隅菩薩歟。其故思第二重菩薩阿闍梨所傳
T2217_.59.0616a25: 曼＊荼羅中文殊除蓋障地藏虚空藏也。又現
T2217_.59.0616a26: 圖中但有地藏虚空藏除蓋障三菩薩。然今
T2217_.59.0616a27: 四菩薩中二菩薩纔雖擬第二重三菩薩專
T2217_.59.0616a28: 同八葉四行。況復疏第十六云。又四菩薩普
T2217_.59.0616a29: 賢巽文殊坤慈氏乾觀音艮是其位也。前縁
T2217_.59.0616b01: 起列衆中或以除蓋障替觀音或以除一
T2217_.59.0616b02: 切惡趣替文殊也。義各異。課用一事亦得
| T2217_.59.0616b03: | 也。此中用觀音爲正也 | 文 | 既云縁起。是序 |
T2217_.59.0616b05: 列衆非指今文乎。但大眷屬者。中臺總體
T2217_.59.0616b06: 是心王邊葉別相即心數故云眷屬也。故大
T2217_.59.0616b07: 師釋云。大毘盧遮那如來與自眷屬四種法
| T2217_.59.0616b08: | 身住金剛法界宮 | 云云 | 又義。既云大眷屬 |
| T2217_.59.0616b10: | 二重諸大眷屬 | 云云 | 又云。從心已下是持大 |
| T2217_.59.0616b11: | 悲萬行諸大眷屬 | 云云 | 當卷上文釋大眷屬 |
| T2217_.59.0616b12: | 云。諸菩薩大悲方便普門攝受 | 文 | 文義是同。 |
| T2217_.59.0616b14: | 屬 | 云云 | 既云四菩薩。非今四菩薩乎。況復 |
T2217_.59.0616b16: 薩親近於如來猶近自第一重。何不云内
T2217_.59.0616b17: 眷屬矣。但疏幷現圖壇第二重諸尊相違者
T2217_.59.0616b18: 不擧諸尊盡歟。依之疏第二十云。觀音文
T2217_.59.0616b19: 殊彌勒已在八葉中。漸出于外故次圓中復
| T2217_.59.0616b20: | 有文殊觀音等 | 云云 | 此文意。於三重壇第一 |
T2217_.59.0616b22: 在第二重也。第十六文者指具縁品歟。具
T2217_.59.0616b23: 縁品經云。普賢慈氏尊及與除蓋障除一切
| T2217_.59.0616b24: | 惡趣 | 文 | 以除惡趣替文殊者當于此文矣。 |
T2217_.59.0616b26: 起歟。又義。凡四行菩薩第二重四菩薩其體
T2217_.59.0616b27: 同故或約四行邊云佛身四徳或約眷屬
T2217_.59.0616b28: 邊云第二重也。十六卷文或以除障替觀
T2217_.59.0616b29: 音者指今品也。或以除惡趣替文殊者
T2217_.59.0616c01: 指具縁品也。若倶指具縁品者不可置初
T2217_.59.0616c02: 或字。二或字是顯指兩品耳。或云。觀音在
T2217_.59.0616c03: 八葉自性身。在第二重受用身。在第三重
T2217_.59.0616c04: 變化身。餘尊又可爾耳。尋云。除蓋觀音同體
T2217_.59.0616c05: 異名歟。除惡文殊＊亦爾乎。答。大師彌陀次
| T2217_.59.0616c06: | 第九字配九尊云。阿觀音羅除蓋障 | 云云 | 小 |
| T2217_.59.0616c08: | 菩薩除蓋障菩薩 | 云云 | 依此等釋別體菩薩歟。 |
T2217_.59.0616c10: 言雖同體是別例如四佛四波印雖同體是
T2217_.59.0616c11: 別。又如彌勒如意輪讃是一其體異矣。況復
T2217_.59.0616c12: 胎藏次第二菩薩言別也。又般若寺抄云。除
| T2217_.59.0616c13: | 蓋障無能勝 | 文 | 文殊除惡趣同異准知之。問。 |
| T2217_.59.0616c14: | 佛身四徳 | 文 | 何故四菩薩云四徳耶。答。般若 |
T2217_.59.0616c16: 方便。文殊是大智決斷用。除蓋障是大空寂
| T2217_.59.0616c17: | 照方便 | 所謂常樂我淨 四徳也云云 | 依此釋者。四菩薩爲 |
T2217_.59.0616c19: 方普賢即大捨徳。西南方文殊則大喜徳。西
T2217_.59.0616c20: 北方觀音即大悲智。東北方慈氏則大慈智
| T2217_.59.0616c21: | 文 | 此説逆次爲慈悲喜捨。又千手軌中自東 |
T2217_.59.0616c23: 義同。又祕藏記中普賢虚空藏觀音虚空庫
T2217_.59.0616c24: 如次爲慈悲喜捨也。金剛界次第等又同
T2217_.59.0616c25: 之。尋云。第一重第二重約十三大院方如
| T2217_.59.0616c26: | 何。答。第一重。上方遍智院 | 又云佛母院 | 下方五 |
T2217_.59.0616c28: 方文＊殊院下方虚空藏院左方除蓋障院右
| T2217_.59.0616c29: | 方地藏院。第三重。上方釋迦院 | 現圖中釋迦爲 第二重文＊殊爲 |
| T2217_.59.0617a01: | 第三 重也 | 下方蘇悉地院。外金剛部院迴四方爲 |
| T2217_.59.0617a03: | 菩提心義第三 | 安然 | 云。二＊所中説十三院。如 |
T2217_.59.0617a05: 重遍知印等佛部三觀音等蓮華部四金剛手
T2217_.59.0617a06: 金剛部五二明王加上遍知爲佛部也六第
T2217_.59.0617a07: 三重釋迦等七第二重文＊殊等八除蓋障九
T2217_.59.0617a08: 地藏十虚空藏。轉字品中有十一院。一中臺
T2217_.59.0617a09: 二遍知印三觀世音四金剛手五二明王六四
T2217_.59.0617a10: 大護七釋迦文八文殊九除蓋障十地藏十一
| T2217_.59.0617a11: | 虚空藏。大儀軌中更加二院爲十三院 | 文 | ｣ |
T2217_.59.0617a13: 菩提。何等名薩埵。答曰。菩提名諸佛道。薩
T2217_.59.0617a14: 埵名或衆生或大心。是人諸佛道功徳盡欲
T2217_.59.0617a15: 得其心。不可斷不可破如金剛山。是名
T2217_.59.0617a16: 大心。如偈説。一切諸佛法智惠及戒定能利
T2217_.59.0617a17: 益一切。是名爲菩提。其心不可動能忍成
| T2217_.59.0617a18: | 道事不斷亦不破。是心名薩埵 | 文 | 私云。是 |
T2217_.59.0617a20: 心不斷等者堅持不捨義也。般若寺抄云。有
T2217_.59.0617a21: 所云道心者樂求菩提有情故云菩提薩
| T2217_.59.0617a22: | 埵 | 文 |
T2217_.59.0617a24: 薩埵。答。摩訶者大。薩埵名衆生或名勇心。
T2217_.59.0617a25: 此人心能爲大事不退不還大勇心故名
T2217_.59.0617a26: 摩訶薩埵。復次摩訶薩埵者。於多衆生中最
T2217_.59.0617a27: 爲上首。是故名爲摩訶薩埵。復次多衆生中
T2217_.59.0617a28: 起大慈大悲成立大乘能行大道得最大
T2217_.59.0617a29: 處故名摩訶薩埵。復次大人相成就故名摩
T2217_.59.0617b01: 訶薩埵。○復次必能説法破一切衆生及己
T2217_.59.0617b02: 身大邪見大愛大我心等諸煩惱故名爲摩
| T2217_.59.0617b03: | 訶薩埵 | 文 | 惠影疏第二云。大人者以其諸徳 |
| T2217_.59.0617b04: | 斯修故得稱 | 文 | 私云。此中復次多衆生已下 |
T2217_.59.0617b06: 文智論第四第五二文也。第四中釋菩提故
| T2217_.59.0617b07: | 題次云釋初品中菩提第五 | 文 | 第五卷釋摩 |
| T2217_.59.0617b09: | 文 | 又於摩訶薩埵釋有正釋復次多釋。然 |
T2217_.59.0617b11: 似違論文乎。私案。論中文異故爲非正復
T2217_.59.0617b12: 之別釋。疏中二名雖異目於一體故爲正
T2217_.59.0617b13: 釋復次歟。故大師釋云。又菩提薩埵亦爲
| T2217_.59.0617b14: | 摩訶薩 | 文 | 或又疏中復次者非對正釋。釋 |
T2217_.59.0617b16: 意識等也。又第五文雖有多釋同摩訶薩
T2217_.59.0617b17: 釋。故疏爲一種釋歟。木幡義云。薩埵與摩
T2217_.59.0617b18: 訶薩埵爲正釋復次。但薩埵是自利義摩訶
| T2217_.59.0617b19: | 薩埵是利他義也 | 云云 | 又准智論正文云及與 |
T2217_.59.0617b21: 大邪見大愛等者。鈔第二云。疏大邪見大愛
T2217_.59.0617b22: 等者。涅槃云。一切煩惱邪見攝盡謂破壞三
T2217_.59.0617b23: 寶焚燒善根。戒經十種謗三寶爲最重故
T2217_.59.0617b24: 邪見稱大。若據發潤生死流轉無明愛取爲
T2217_.59.0617b25: 大。若據遠隨現行障無學道我愛慢爲大
T2217_.59.0617b26: 餘可名輕。若煩惱當體相望則十大煩惱爲
T2217_.59.0617b27: 重隨惑爲輕等。今此智人必能説法破壞故
| T2217_.59.0617b28: | 名摩訶薩埵 | 文 |
| T2217_.59.0617b29: | 此索多者等者。疏第十七 | 持明禁 戒品 | 云。猶行大 |
T2217_.59.0617c02: 衆生入佛知見故名大士也。此有情者梵
T2217_.59.0617c03: 音索多是著義。猶如世間人深著身心不
T2217_.59.0617c04: 能暫離也。今菩提索多亦爾。此大菩提行
T2217_.59.0617c05: 乃至無有一念休息放捨之心故名索多
T2217_.59.0617c06: 也。又名薩埵。是有情義。以於有情之中能
T2217_.59.0617c07: 修無上道荷一切諸餘衆生。即是衆生之中
T2217_.59.0617c08: 無上故名大有情也。衆生隨所執著義。今
| T2217_.59.0617c09: | 能自出後令他出故名大有情也 | 文 | 私云。索 |
T2217_.59.0617c11: 捨之義也。薩埵是有情義者又同今薩埵名
T2217_.59.0617c12: 衆生之釋也。雜問答云。又薩埵者梵音正
T2217_.59.0617c13: 應言索多。○若以義言之是堅持不捨之
| T2217_.59.0617c14: | 義也 | 文 | 鈔第二云。前云薩埵直呼於人。今 |
T2217_.59.0617c16: 不捨。言聲明有如是法者即八轉聲法也。謂
T2217_.59.0617c17: 前云薩埵直目衆生之體。即體聲也。今云
| T2217_.59.0617c18: | 索多直屬衆生之業。即業聲也 | 文 | 觀鈔云。薩 |
| T2217_.59.0617c20: | 修行等義。是約用故云業聲也 | 云云 | 範抄云。 |
。不呼入聲索多讀點| T2217_.59.0617c22: | 故云業聲也 | 云云 | 體業是八轉聲中其二也。 |
T2217_.59.0617c24: 作當字矣
T2217_.59.0617c25: 薩埵略有三種者。問。大師釋云。又薩埵有
| T2217_.59.0617c26: | 四。愚識金智是也 | 文 | 其數相違。如何。答。於 |
T2217_.59.0617c28: 答云。問。何言愚童等耶。答。六道凡夫名愚
T2217_.59.0617c29: 童。聲聞縁覺名爲有識。修佛道人名爲菩
| T2217_.59.0618a01: | 提。問。彼金薩此三中是何。答。即第三人 | 文 |
T2217_.59.0618a03: 三種薩埵。所謂愚童薩埵智薩埵金剛薩埵
| T2217_.59.0618a04: | 文 | 此文開金智以有識合愚童歟。釋論中 |
| T2217_.59.0618a06: | 如次凡夫二乘菩薩佛 | 取意 | 此意金智合更開 |
T2217_.59.0618a08: 密人皆果地人故。問。金薩者何菩薩耶。答。
T2217_.59.0618a09: 或云。四大菩薩云金薩。簡顯菩薩密菩薩
T2217_.59.0618a10: 皆云金薩歟。今云但金剛手也。問答中上
T2217_.59.0618a11: 釋祕密主義畢云此菩薩名金剛薩埵指
T2217_.59.0618a12: 此。云彼金剛薩埵之故。又五祕密軌云。以
T2217_.59.0618a13: 金剛薩埵開其二種薩埵修行得此金剛乘
| T2217_.59.0618a14: | 人即名金剛薩埵 | 文 | 准此釋通四行何過。 |
T2217_.59.0618a16: 菩薩文出三種薩埵故。此中愚童有識是第
T2217_.59.0618a17: 三重生身眷屬二乘世天等也。菩提薩埵四
T2217_.59.0618a18: 大菩薩等也。然第一重執金剛等疏中攝屬
T2217_.59.0618a19: 未明故。彼第一重金薩等即第三人也云也。
T2217_.59.0618a20: 故知今此三種薩埵三重聖衆也。但祕鍵釋
T2217_.59.0618a21: 約顯密判薩埵歟。或又彼探彼經深祕意
T2217_.59.0618a22: 成四行菩薩三摩地也。問。愚童不知因果
T2217_.59.0618a23: 六道凡夫。有識興滅度想定性二乘。何云
T2217_.59.0618a24: 曼荼聖衆乎。答。十界輪圓曼荼故六道二乘
T2217_.59.0618a25: 又海會聖衆也。問。若爾胎藏界所列六道等
T2217_.59.0618a26: 衆生皆可實類乎。若云實類者今此曼荼是
T2217_.59.0618a27: 從本垂迹之圓壇大悲利生之海會。是故中臺
T2217_.59.0618a28: 自性之佛漸現三重曼荼之聖衆八葉受用
T2217_.59.0618a29: 之尊專成四種法身之化用。當知＊胎藏諸
T2217_.59.0618b01: 尊皆以佛智所現云事。若實類凡夫見之可
T2217_.59.0618b02: 成罪仰之有何益哉。故大師釋＊胎藏聖
| T2217_.59.0618b03: | 衆云。有從果向因人無從因至果人 | 云云 |
T2217_.59.0618b05: 趣衆生。亦名五逆大邪見人。大悲曼荼羅正
| T2217_.59.0618b06: | 表此義也 | 云云 | 又先徳釋云。不改九界迷 |
| T2217_.59.0618b07: | 情悉目等流法身 | 云云 | 爾者左右不明如何 |
T2217_.59.0618b09: 極。所謂今教意四重曼荼之聖衆皆是本有
T2217_.59.0618b10: 常住之佛體。六道四生之群類併又自性清
T2217_.59.0618b11: 淨之法身也。是以重重帝網之莊嚴無一法
T2217_.59.0618b12: 而漏草木。智智無邊之聖衆無一類而捨含
T2217_.59.0618b13: 識。若除實類則圓壇稱難成。若限權化
T2217_.59.0618b14: 則輪圓稱易闕者歟。故知約佛智照見者凡
T2217_.59.0618b15: 夫本等流法身。又依密號名字者實類性曼
T2217_.59.0618b16: 荼聖衆。若爾挫實類而云權化何失。故金
T2217_.59.0618b17: 界次第云。入我我入故本尊與我一體無別。
| T2217_.59.0618b18: | 但爲表本迹義有加持歸依觀 | 云云 | 此意 |
T2217_.59.0618b20: 則我等皆不動自性而成六道四生之形
T2217_.59.0618b21: 隨順無明而受三途八難之苦。尋源汲流
T2217_.59.0618b22: 皆是遮那之垂迹也。挫實類仰大悲本尊
T2217_.59.0618b23: 何失。推本見跡併又法身之應現也。指凡
T2217_.59.0618b24: 夫祈無邊悉地豈空。若強捨實類尋權化
T2217_.59.0618b25: 爭成衆生即佛之觀。偏惡凡夫愛聖者誰
T2217_.59.0618b26: 開凡聖不二之覺乎。大悲曼荼羅正表此
T2217_.59.0618b27: 義也。甚有深意者歟。伏惟我宗意現覺諸
T2217_.59.0618b28: 法之故貪嗔癡慢現顯明王忿怒之姿。直約
T2217_.59.0618b29: 諸法之故欲觸愛慢直成菩薩慈悲之質。五
T2217_.59.0618c01: 趣四生之鬼畜隔之永沈三途之苦海。八苦
T2217_.59.0618c02: 五衰之人天融之即到五智之覺岸。迷悟在
T2217_.59.0618c03: 己無執而到蓋此謂歟。況復彼顯乘猶性惡
T2217_.59.0618c04: 通融之故馳煩惱即煩惱之談。此密乘豈性
T2217_.59.0618c05: 相歴然之故無生死即生死之義而已
T2217_.59.0618c06: 一者愚童等者。鈔第二云。愚謂愚癡。童謂嬰
T2217_.59.0618c07: 童。取未會分別也下。經云。愚童凡夫類猶如
| T2217_.59.0618c08: | 羝羊 | 文 | 不知實諦因果等者不知四聖諦世 |
T2217_.59.0618c10: 六行相觀門是二乘所行故。況修行義第一
T2217_.59.0618c11: 心難得。二三有五戒十善修行故。心行邪
T2217_.59.0618c12: 道下四句初二句忍樂修行義後兩句堅持不
T2217_.59.0618c13: 捨之義也。猶如下顯不捨義歟
T2217_.59.0618c14: 二者有識薩埵等者。鈔第二云。疏二者有識
T2217_.59.0618c15: 者謂有所識知者也。對前愚童故稱有識
| T2217_.59.0618c16: | 也 | 文 | 私云。有所識知者二乘初覺知生死過 |
T2217_.59.0618c18: 約求涅槃之邊云有識歟。性者理性故。或
T2217_.59.0618c19: 二倶存故云有識。前後文互顯故。纔覺知等
T2217_.59.0618c20: 釋忍樂修行義。著保化城等釋堅持不捨義
T2217_.59.0618c21: 也。於如來功徳者釋二乘不名菩提薩埵
T2217_.59.0618c22: 之由也。問。二乘亦得菩提。何不名菩提薩
T2217_.59.0618c23: 埵乎。答。安然釋云。三乘皆名菩提而二
| T2217_.59.0618c24: | 乘不名摩訶薩埵 | 文 | 准此釋今菩提薩埵是 |
T2217_.59.0618c26: 復次三種道皆是菩提。一者佛道二者聲聞
T2217_.59.0618c27: 道三者辟支佛道。辟支佛道聲聞道雖得菩
T2217_.59.0618c28: 提而不稱爲菩提。佛功徳中菩提稱爲菩
| T2217_.59.0618c29: | 提。是名菩提薩埵 | 文 | 依此文菩提薩埵名 |
T2217_.59.0619a02: 彼乎。恐安公釋違智論文歟
T2217_.59.0619a03: 出過一切臆度戲論等者。鈔第二云。一切之
T2217_.59.0619a04: 言攝盡内外。有諸外道計我自性即同欲
T2217_.59.0619a05: 界或同色無色界乃至謂非想處即是涅
T2217_.59.0619a06: 槃○又説一切有道人言。神人一切法門中
T2217_.59.0619a07: 求不可得。如龜毛兔角常無。而陰界入實有
T2217_.59.0619a08: 自性。以如是等戲論法故。蓋由不識其
T2217_.59.0619a09: 心。今此菩提出過如是臆度戲論種種過失
T2217_.59.0619a10: 一向純淨即是衆生本心。了知此者名之
| T2217_.59.0619a11: | 爲菩提薩埵也 | 文 |
| T2217_.59.0619a13: | 菩薩名摩訶薩 | 文 | 慈恩釋云。揀小菩薩若 |
| T2217_.59.0619a14: | 異二乘故云摩訶薩也 | 文 |
T2217_.59.0619a16: 者是一時義。法王啓運之日大衆嘉會之時
| T2217_.59.0619a17: | 也 | 文 | 玄賛一云。此有二義。一法王啓化機 |
| T2217_.59.0619a19: | 相會遇時分無別故言一時 | 文 | 文句引肇師 |
| T2217_.59.0619a20: | 釋云。法王啓運嘉會之時 | 云云 | 同記云。啓初 |
| T2217_.59.0619a22: | 機故云善。會稱機品 | 云云 | 又疏第四云。良 |
| T2217_.59.0619a23: | 日晨者意在菩提心嘉會之晨也 | 文 | 有人云。 |
| T2217_.59.0619a25: | 也。又云。有三種壇。謂祕密壇 | 法身 | 嘉會壇 |
| T2217_.59.0619a26: | 報身 | 大悲壇 | 應身 | 今於隨他法界宮現他受用 |
| T2217_.59.0619a27: | 相故云群機嘉會也 | 云云 | 有人云。普賢金剛 |
| T2217_.59.0619a29: | 嘉會也 | 云云 | 私云。三義中初義爲勝。自受 |
T2217_.59.0619b02: 可云他受用也。所以然者上擧執金剛諸
T2217_.59.0619b03: 菩薩畢結此等大衆爲聽法故而云次明群
T2217_.59.0619b04: 機嘉會。應知指上金剛菩薩云群機。理實
T2217_.59.0619b05: 雖三世常恒説爲未來流通准如常示此
T2217_.59.0619b06: 相也
T2217_.59.0619b07: 若十佛刹等者。若不定義擧伴顯主也。經
T2217_.59.0619b08: 中大日幷執金剛等各住自證三昧句説眞
T2217_.59.0619b09: 言故。即眞言藏品等説是也。若不爾者何
T2217_.59.0619b10: 在次明群機嘉會之時所同聞法之文下明
T2217_.59.0619b11: 此義矣。故知指正説時也。故疏第六云。若
T2217_.59.0619b12: 現世天身則説彼天三昧道。若現聲聞身
T2217_.59.0619b13: 則説聲聞三昧道○當知此中偈頌如是無
| T2217_.59.0619b14: | 量刹塵。非世間結集經卷所能具載 | 文 | 主伴 |
T2217_.59.0619b16: 中佛説何法等耳。或云。今此文重釋上大
T2217_.59.0619b17: 衆各爲聽法以三密而供養大日也。若不
T2217_.59.0619b18: 爾者何不擧大日。如此儀式皆今經説時
T2217_.59.0619b19: 分故云次明等也。今謂。時分義縱雖廣通
T2217_.59.0619b20: 所同聞法但取正説也。上既云然此經流布
T2217_.59.0619b21: 等下文云爾時住於佛日而演説法。此乃望
T2217_.59.0619b22: 於流通結集而指正説時云各各廣演則無
T2217_.59.0619b23: 限量等也。當知今説時永異如常八箇年等
T2217_.59.0619b24: 説時。時分説法無邊際限量故。結集者總
T2217_.59.0619b25: 云住於佛日等也。然字是結前義結成前時
T2217_.59.0619b26: 法也
T2217_.59.0619b27: 爾時住於佛日等者。或云。凡有三種日。一世
| T2217_.59.0619b28: | 間日 | 如世間 至相推 | 二圓明日 | 以淨眼 至之異 | 三如來日 | 然以至 日也 | 或 |
T2217_.59.0619c01: 越三時如來之日文也。私云。此日有二種。
T2217_.59.0619c02: 一實相之日。此中有能越所越。此即釋經越
T2217_.59.0619c03: 三時之文也。此日是本地身自證之日也。謂
T2217_.59.0619c04: 云圓明常住又云實相之日此意矣。二然
T2217_.59.0619c05: 以下如來之日。以佛神力逗衆機延促自
T2217_.59.0619c06: 在。釋經如來之日句也。此即住加持。説今
T2217_.59.0619c07: 經之時也。三平等句是所説法也。加持故三
T2217_.59.0619c08: 字若約能加持則大日如來也。若據所加
T2217_.59.0619c09: 持時法二種也。大疏抄云。意離三際始終
| T2217_.59.0619c10: | 常住不變大日如來加持故説此法門言也 | 文 |
T2217_.59.0619c12: 時也。延促自在又非世間日故。彼長短定
T2217_.59.0619c13: 故。此延促自在故。故知經中越字含二義
T2217_.59.0619c14: 也。能越中擧自證爲加持來由也。若無自
T2217_.59.0619c15: 證則加持何故起矣。例如上釋集會擧内
T2217_.59.0619c16: 證而爲加持起因矣。問。如來日是於加持
T2217_.59.0619c17: 世界而逗實行應加持日。故或云令瑜伽
T2217_.59.0619c18: 行者或云咸適衆機此意也。依之疏第六
T2217_.59.0619c19: 云。然諸行人若深入瑜伽境界三昧時自當
T2217_.59.0619c20: 了了聽聞如正説時無異。是故名爲佛加
| T2217_.59.0619c21: | 持日也 | 文 | 何。答。凡今經遠被未來機故云 |
T2217_.59.0619c23: 來流通假現此相故云爾矣。但第六卷釋
T2217_.59.0619c24: 者。加持日有二種。謂今經説會自性加持身
T2217_.59.0619c25: 説時云正説時是也。行者聽聞説時他受加
T2217_.59.0619c26: 持身行相。故異也。或又此云佛日云如來
T2217_.59.0619c27: 日彼云加持日故其意別耳。又寶淨院僧正
T2217_.59.0619c28: 解第六文云。於此文可有二義。爲自受
T2217_.59.0619c29: 法樂説爲他受法樂説。若瑜伽行人入三
T2217_.59.0620a01: 昧時了了聽聞者隨他義。如正説時者隨自
| T2217_.59.0620a02: | 説 | 云云 | 或述意云。行者顯得邊云隨他法爾 |
| T2217_.59.0620a03: | 恒説爲隨自也 | 云云 | 問。今經一代間可云何 |
T2217_.59.0620a05: 問耶。但智證大師指歸云。總十方三世修
T2217_.59.0620a06: 多羅同顯三句本無異轍。明知在一切經
| T2217_.59.0620a07: | 後 | 文 | 又小野纂要引出生義畢云。法華經 |
| T2217_.59.0620a08: | 後説眞言 | 文 | 先師云。以第六文案今佛日 |
T2217_.59.0620a10: 故十地論云。以初七日定不説法。思惟行
| T2217_.59.0620a11: | 故○自受法樂故 | 文 | 意云。一切義成就菩薩 |
| T2217_.59.0620a12: | 依 字觀唱後夜成道 | 法身 | 先初七日説隨 |
T2217_.59.0620a14: 隔聞故云思惟行故。是故住化他加持身
| T2217_.59.0620a15: | 他受用身 | 第二七日説隨他意華嚴一乘也。例 |
T2217_.59.0620a17: 故更赴鹿苑而説小乘法門。華嚴經云。我
| T2217_.59.0620a18: | 起道場詣婆羅奈 | 文 | 此意也。又此初七日 |
T2217_.59.0620a20: 促自在故云佛日也。例如彼華嚴第二七日
T2217_.59.0620a21: 念劫圓融故九世相入耳。重意云。後夜成道
T2217_.59.0620a22: 説今經者。後夜丑寅不二時也。即示生佛
T2217_.59.0620a23: 不二義。此時是昨今不二時故。成道又即身
T2217_.59.0620a24: 成佛故。今經又即事而眞故。謂在不二時
T2217_.59.0620a25: 唱不二覺説不二教也。時人教相應矣。故
| T2217_.59.0620a26: | 御遺告云。吾示不二一心 | 云云 | 依此祈請 |
| T2217_.59.0620a28: | 題云。不二中不二本法 | 文 | 又密嚴院釋云。大 |
| T2217_.59.0620a29: | 日經能説教主不二總體本地法身也 | 文 | 問。 |
T2217_.59.0620b02: 其時又不遮恒説。延促無礙故。念劫圓融
T2217_.59.0620b03: 故。彼華嚴猶雖第二七日説許恒説華嚴。
T2217_.59.0620b04: 況祕宗説時乎
T2217_.59.0620b05: 延促自在等者。維摩經云。或有衆生樂久住
T2217_.59.0620b06: 世而可度者菩薩即演七日以爲一劫令
T2217_.59.0620b07: 彼衆生謂之一劫或有衆生不樂久住而
T2217_.59.0620b08: 可度者菩薩即促一劫以爲七日令彼衆
| T2217_.59.0620b09: | 生謂之七日 | 云云 | 法華經云。五十小劫佛神 |
| T2217_.59.0620b10: | 力故令諸衆生謂如半日 | 文 |
| T2217_.59.0620b11: | 日行四天下 | 乃至 | 三十時等者。鈔第二云。智論 |
T2217_.59.0620b13: 分。一日一夜有三十時。春秋分時十五時屬
T2217_.59.0620b14: 晝十五時屬夜。餘時増減。五月晝十八時夜
T2217_.59.0620b15: 十二時。十一月翻此。言十五時屬晝三分中
| T2217_.59.0620b16: | 各五時也 | 文 | 又智證大師鈔云。疏云。日行 |
T2217_.59.0620b18: 時等。又第四云。西方暦法晝夜各有三十時
| T2217_.59.0620b19: | ○ | 云云 | 今撿西域記云○三十臘縛爲一牟 |
T2217_.59.0620b21: 那量。臘縛此六十。此三十須臾。此三十晝
T2217_.59.0620b22: 夜○今案倶舍須臾西域牟呼栗多彼此量同
T2217_.59.0620b23: 也。以此牟呼栗多五箇經於日夜。合六
T2217_.59.0620b24: 時即成五六三十也。若日夜各有三十時
T2217_.59.0620b25: 者。日夜三時各各具二合十二時。此日之六
T2217_.59.0620b26: 時各加五牟呼栗多即五六三十也。夜亦如
T2217_.59.0620b27: 是。故言日夜各有三十時。又案之初中後
T2217_.59.0620b28: 三分各通於晝夜合成六時。此六時各各具
T2217_.59.0620b29: 十故歴日夜即成六十。各計至於三十
T2217_.59.0620c01: 也。各字之勢可通冠三十字。第四卷云。日
T2217_.59.0620c02: 夜各有三十時。故又初中後時各各可有
T2217_.59.0620c03: 二分合成六時。六時各五成五六三十也。
| T2217_.59.0620c04: | 即與前案不相異也 | 文 | 私云。前抄春秋分時 |
| T2217_.59.0620c05: | 者約晝夜停等時 | 春秋時正也 | 晝夜各有十五 |
T2217_.59.0620c07: 極短故有十八十二時也。中間増減可知。
T2217_.59.0620c08: 具如倶舍頌疏十一也。故知日行此州雖
T2217_.59.0620c09: 晝夜時有等不等。隨在何位晝夜合則有
T2217_.59.0620c10: 三十時也。初中後三分是日夜各以二時可
T2217_.59.0620c11: 爲一分歟。此釋違下文云晝夜各有三十
T2217_.59.0620c12: 時之文也。後抄意存二義。初意日夜各有
T2217_.59.0620c13: 初中後分合有六時。此一時各經五箇牟呼
T2217_.59.0620c14: 栗多成五六三十也。此約晝夜停等時歟。
T2217_.59.0620c15: 後義晝夜各有三十時也。此中又有二意。
T2217_.59.0620c16: 初義日夜三時初中後各具二合十二時。一
T2217_.59.0620c17: 時間經五箇也。後義初中後三分各通晝
T2217_.59.0620c18: 夜合六時。此一時間經十箇也。此意前二
T2217_.59.0620c19: 時合爲一時故六時十二時雖異其意無
T2217_.59.0620c20: 違。後兩解意以今文同第四釋。然日夜各
T2217_.59.0620c21: 有三十時説違倶舍西域等諸師釋。此甚難
T2217_.59.0620c22: 解。今文各字被初中後不及三十時歟。言
T2217_.59.0620c23: 日夜各有初中後分。計牟呼栗多合至三
| T2217_.59.0620c24: | 十時也 | 爲言 | 若爾下文恐各字誤歟。可合字 |
T2217_.59.0620c26: 時讀之。三十時者非牟呼栗多歟。又嘉祥
T2217_.59.0620c27: 法華統略云。時量短長有十二節。極短名刹
T2217_.59.0620c28: 那翻爲一念。百二十念爲一瞬。六十瞬爲
T2217_.59.0620c29: 一息。三十息爲一須臾。三十須臾爲一日
| T2217_.59.0621a01: | 夜。十五日夜爲半月。兩半月爲一月 | 文 | 私 |
T2217_.59.0621a03: 息者彼臘縛也。當知今晝夜各有三十時准
T2217_.59.0621a04: 彼等説一時分經二箇半牟呼栗多歟
T2217_.59.0621a05: 言如來種種三業等者。雜問答云。身密印語
T2217_.59.0621a06: 眞言心妙觀平等相應至大日尊遍一切處
T2217_.59.0621a07: 三平等究竟實際。若三中一闕即不能至平
T2217_.59.0621a08: 等＊之處。如車一輪闕都無所到。是即三平
| T2217_.59.0621a09: | 等義也 | 文 | 私云。疏約如來三業至一實理大 |
T2217_.59.0621a11: 一實理者阿字本不生理也
T2217_.59.0621a12: 身等於語等者。又應云心等於語等。亦可
T2217_.59.0621a13: 云心等於身等。順逆無礙横竪渉入故今擧
| T2217_.59.0621a14: | 一隅顯三端也。一心院僧都云。故上人 | 明惠 |
| T2217_.59.0621a15: | 房 | 云。華嚴一乘雖明三密平等義不及秘 |
T2217_.59.0621a17: 無以意密歸身語。以一心爲本故。密宗
T2217_.59.0621a18: 不然意密亦歸身語。六大爲本故。故淺深
T2217_.59.0621a19: 大異矣。問。三密平等宜然。今自他平等與
T2217_.59.0621a20: 華嚴三無差別有淺深耶。答。實範上人云。
T2217_.59.0621a21: 此三平等自法界故彼無差別由理融故是
| T2217_.59.0621a22: | 其淺深也 | 云云 | 同一醎味者。智論三十五云。譬 |
| T2217_.59.0621a24: | 爲一味一名 | 文 |
T2217_.59.0621a26: 句。即進行義也。今行者踐先佛道跡而修行
T2217_.59.0621a27: 故云道迹也。故釋論第七云。三世一切菩薩
T2217_.59.0621a28: 衆如是如是如如隨踐順行應轉。如其次
| T2217_.59.0621a29: | 第不超數量不過位地超入義故 | 文 | 以所 |
T2217_.59.0621b02: 義也。謂大日尊三平等究竟實際位也。此
T2217_.59.0621b03: 位究竟處故云所住處也。句是究竟義故言
| T2217_.59.0621b04: | 辭句逗義亦如是者此意耳。 | 義究竟 云句故 | 重意云。 |
| T2217_.59.0621b06: | 等句也 | 爲言 | 句逗者高雄口決云。一句與逗 |
| T2217_.59.0621b07: | 差別何。答云。已止乃所留 | 乎 | 云句。足所留 |
| T2217_.59.0621b08: | 乎 | 云逗也。言句者梵云談鉢 | 未知正字 | 此云 |
| T2217_.59.0621b09: | 所住處也 | 云云 |
T2217_.59.0621b11: 云。三密法門者能通門歟爲當内證法歟。或
| T2217_.59.0621b12: | 云。究竟内證法門也 | 云云 | 又安然云。以三密 |
| T2217_.59.0621b13: | 方便爲門見如來加持身 | 取意 | 或云。今此宗 |
抄。以自T2217_.59.0621b15: 身三業入本尊三密時自身三業能入門本
T2217_.59.0621b16: 尊三密所入境也。又以本尊三密入行者三
T2217_.59.0621b17: 業翻之可知。故知門即法法即門是一體不
| T2217_.59.0621b18: | 二也 | 云云 | 或云且以三密方便望行者云 |
| T2217_.59.0621b19: | 所入對法界亦能入也 | 云云 | 私云。三平等故 |
T2217_.59.0621b21: 無能所故云所入門也
T2217_.59.0621b22: 謂以身平等之密印等者。疏第十七云。自眞
T2217_.59.0621b23: 實謂自持眞言手印想於本尊以專念故
T2217_.59.0621b24: 能見本尊。本尊者即是眞實之理。非但見
T2217_.59.0621b25: 本尊而已又如實觀我之身。即同本尊故
T2217_.59.0621b26: 名眞實也。此有三平等之方便。身即印也。
T2217_.59.0621b27: 語即眞言也。心即本尊也。此三事觀其眞實
T2217_.59.0621b28: 究竟皆等。我此三平等與一切如來三平等
T2217_.59.0621b29: 無異。是故眞實也。行者修行時佛海大會決
T2217_.59.0621c01: 定信得入。若有疑慮則眞言之行終不能
| T2217_.59.0621c02: | 成 | 文 | 又云。先作三平等之方便謂眞言身印 |
T2217_.59.0621c04: 能動亂之者。又觀所持眞言從本尊心中
T2217_.59.0621c05: 流出而入其口。猶如華鬘無有間絶。即以
T2217_.59.0621c06: 如是佛之功徳自滿其身亦不從身更流
| T2217_.59.0621c07: | 出也 | 文 | 私云。今釋同此文矣 |
T2217_.59.0621c09: 他受用身也。毘盧遮那遍一切身者自受用
| T2217_.59.0621c10: | 身也。平等智身者自性身也 | 云云 | 私云。疏第七 |
T2217_.59.0621c12: 加持身。若見加持身即見本地身。若見本
| T2217_.59.0621c13: | 地身即是行者自心也 | 文 | 准此文遍一切身 |
T2217_.59.0621c15: 身者智法身即識大也。遍一切身者理法身
T2217_.59.0621c16: 即五大也。是本尊六大也。平等智身者行者
T2217_.59.0621c17: 五蘊也。智者四蘊。身者色蘊也。所謂行者四
T2217_.59.0621c18: 蘊是本尊識大開之本尊五大亦行者色蘊開
T2217_.59.0621c19: 之。合二准之。識大四蘊倶五智之徳。五大
T2217_.59.0621c20: 色蘊同五輪之體也。本尊六大加入周遍行
T2217_.59.0621c21: 者五蘊故云加持云遍也。行者五蘊本尊
T2217_.59.0621c22: 六大平等一味故云平等也。斯則無能所
T2217_.59.0621c23: 而能所也。不到而到即身成佛之理。思之。故
T2217_.59.0621c24: 當卷下釋云。一切衆生色心實相常是毘盧
| T2217_.59.0621c25: | 舍那平等智身 | 文 | 可思之。或云。今宗行果 |
字本不生上因行果徳故謂本不生故T2217_.59.0621c27: 云不行不到。然行不生而到不生際故云
T2217_.59.0621c28: 而行而到也。又義。今教明無盡莊嚴本具
T2217_.59.0621c29: 故不行不到。簡因海＊之行果之言也。而行
T2217_.59.0622a01: 而到顯性海行果之文也
T2217_.59.0622a02: 一切衆生皆入其中者自心即菩提故更無
T2217_.59.0622a03: 能所入然如實知自心故云皆入其中也｣
T2217_.59.0622a04: 時彼菩薩普賢等者。開題意已上通序自
T2217_.59.0622a05: 下別序也。二教論意已上自性身説法自下
| T2217_.59.0622a06: | 受用身説法 | 云云 | 兩釋異何。謂通序五句文 |
T2217_.59.0622a08: 性身説法也。時彼已下三節文明現瑞奇特
T2217_.59.0622a09: 事故云別序。又此瑞相示加持世界事故
T2217_.59.0622a10: 爲三身説法文也。故無違耳。又一義云。毘
T2217_.59.0622a11: 盧遮那如來奮迅示現等文含總別二意。所
T2217_.59.0622a12: 謂毘盧遮舍那如來者自性身。即指上薄伽
T2217_.59.0622a13: 梵。即今經教主也。時彼菩薩祕密主又指
T2217_.59.0622a14: 前自性土同聞也。示現無盡莊嚴藏是正加
T2217_.59.0622a15: 持世界事也。今此無盡藏通三身是總也。
| T2217_.59.0622a16: | 局受用是別也。謂將説此 | 乃至 | 當廣説之者 |
T2217_.59.0622a18: 別句義也。普賢祕密主等者。所現他受用土
T2217_.59.0622a19: 同聞解脱門所現善知識也。又轉釋佛莊嚴
T2217_.59.0622a20: 藏等文更釋上總中變化身也。又廣前相等
T2217_.59.0622a21: 等流身。又准知矣。大師且依別説意故配三
T2217_.59.0622a22: 身也。又所謂初發心已下得益文合總別意。
T2217_.59.0622a23: 大師此得益爲欲顯通三身故。等流文除
T2217_.59.0622a24: 之。疏家屬等流身爲示此文別義也。故知
T2217_.59.0622a25: 疏家宗家影略總別互顯也。應知兩師釋文
T2217_.59.0622a26: 雖似異義旨終無違耳。問。何以故二種釋
T2217_.59.0622a27: 知總別義乎。答。初釋感動大衆之言不局
T2217_.59.0622a28: 受用。悉現境界之文廣通三身。況法華序分
T2217_.59.0622a29: 等例廣可盡奇瑞故。況復大師金剛般若開
T2217_.59.0622b01: 題云。所謂萬徳者曼荼羅無盡莊嚴藏也○
| T2217_.59.0622b02: | 謂福徳者即四種法身相好也 | 文 | 此釋指無盡 |
T2217_.59.0622b04: 復次釋先釋無盡藏爲今經瑞畢置所謂
T2217_.59.0622b05: 言釋無盡藏義而引經釋成時云一一皆現
T2217_.59.0622b06: 佛加持身。既云佛加持身。是受用身如來也。
T2217_.59.0622b07: 報身亦雖佛身次下文別明故。又至等流文
T2217_.59.0622b08: 云非但佛身等。非指今佛加持身等乎。故
T2217_.59.0622b09: 知總別義分別歟。又義。經文但別説也。大師
T2217_.59.0622b10: 注受用身故。但疏初釋總牒三身説文通
T2217_.59.0622b11: 釋三身爲今經瑞也。復次釋別釋受用身
T2217_.59.0622b12: 故云總別歟。或又兩釋倶總釋三身及得益
T2217_.59.0622b13: 是奇瑞義也。所謂已下文是別説也。初中正
T2217_.59.0622b14: 釋約大衆感動復次約實行引入也。問。前
T2217_.59.0622b15: 四菩薩十九金剛皆悉爲上首。今何局普賢
T2217_.59.0622b16: 密主乎。答。私云。上自性會眷屬今加持土伴
T2217_.59.0622b17: 類故主伴倶有異歟。或又此菩薩密主雖指
T2217_.59.0622b18: 自性土眷屬且爲顯主伴重重作如此説。
T2217_.59.0622b19: 例如法華地涌菩薩上説一一菩薩唱導之
| T2217_.59.0622b20: | 首下云是四菩薩最爲上首也。或義云 | 壺坂房 |
| T2217_.59.0622b21: | 覺 | 此菩薩祕密主即爲他受用身也。故五祕 |
| T2217_.59.0622b22: | 密經云。金剛薩埵他受用身 | 云云 | 私云。此義 |
T2217_.59.0622b24: 身。何菩薩執金剛云他受用乎。五祕經文
T2217_.59.0622b25: 異今意歟。謂大日自受用出薩埵化他故。
T2217_.59.0622b26: 云爾開智拳印作鈴杵印。可思之。又相承
T2217_.59.0622b27: 義云。大普賢金剛薩埵者即他受用身如來
T2217_.59.0622b28: 也。自性身化他之姿也。非十六隨一金薩
T2217_.59.0622b29: 也。問。大師意今受用身通自他歟。答。私云。
T2217_.59.0622c01: 若依四身同爲密教教主義則可通自他。
T2217_.59.0622c02: 是即聖位經中法佛示四重圓壇矣。又大日
T2217_.59.0622c03: 三身釋迦三身中顯大日三身也。大師金
T2217_.59.0622c04: 剛界業義中以四身配四曼。時受用有自
| T2217_.59.0622c05: | 他受用 | 云云 | 既於受用分二種故若約自性 |
T2217_.59.0622c07: 意則可局他受用也。所謂自受用是上文
T2217_.59.0622c08: 如來加持故。疏云。次云如來是佛加持身。
| T2217_.59.0622c09: | 名佛受用身 | 文 | 但等流身等云宣説眞言道 |
T2217_.59.0622c11: 釋清淨句文云。頓覺成佛神通乘也。不同
| T2217_.59.0622c12: | 餘乘多劫修行也 | 取意 |
T2217_.59.0622c14: 有二意也。一謂顯此三密無盡受用等身是
T2217_.59.0622c15: 化他加持世界事。故引序品類之。二謂示
T2217_.59.0622c16: 自性土四重圓壇。故引涌出品比之。斯則
T2217_.59.0622c17: 不改自性而加持故於一文示二義歟。或
T2217_.59.0622c18: 引宗祕論靈山佛常住號曰金剛界之文。本
T2217_.59.0622c19: 門爲金界迹門爲胎藏而疑今涌出品例
T2217_.59.0622c20: 甚以不可。疏主既以今經同本門。故疏第
T2217_.59.0622c21: 七云。壽量品云。常在靈鷲山○即此宗瑜
| T2217_.59.0622c22: | 伽之意耳 | 文 | 但宗祕論金剛界者即今經金剛 |
T2217_.59.0622c24: 金剛界中。此文明鏡矣。何云兩部中金剛界
T2217_.59.0622c25: 乎。問。今此加持身土令現自性會中歟。又
T2217_.59.0622c26: 令見加持世界歟。答。若依序品意令見
T2217_.59.0622c27: 加持世界猶如見放光所照國土也。故下
| T2217_.59.0622c28: | 文云。普見加持世界唯説平等法門 | 文 | 若 |
T2217_.59.0623a01: 塵數菩薩靈山涌出矣
T2217_.59.0623a02: 復次普賢等者。此復次釋成上義。非別釋
T2217_.59.0623a03: 歟。例如釋論中云復次如來在世文也。或
T2217_.59.0623a04: 約總別爲正釋復次如先辯矣。或又上約
T2217_.59.0623a05: 隨自下約隨他歟。故寶淨院僧正抄云。法
T2217_.59.0623a06: 身説内證有隨自隨他二説。隨自意説之邊
T2217_.59.0623a07: 唯有自性所成眷屬。隨他意説之邊專有實
T2217_.59.0623a08: 行當機之人。隨自説無當機之支疏第一云。
| T2217_.59.0623a09: | 譬如國王若有政令 | 乃至 | 倍復生信故 | 文 | 大臣 |
T2217_.59.0623a11: 意也。隨他説有當機之證疏一云。然此諸解
| T2217_.59.0623a12: | 脱門○實行諸菩薩故 | 云云 | 准此釋上段應 |
T2217_.59.0623a14: 信。倶是自受法樂義也。問。隨自自性身隨他
T2217_.59.0623a15: 餘三身耶。答。或云。爾也於自性身無加持
T2217_.59.0623a16: 受用義故。木幡義云。四身倶具自利利他二
T2217_.59.0623a17: 義。四身本有歴然各不改自性而住神力
T2217_.59.0623a18: 加持。益實行人云隨他説也。三身既通二
T2217_.59.0623a19: 利。自性何廢化他耶。自性曾座既在餘三
T2217_.59.0623a20: 身。加持世界何不見自性＊耶。但疏文幷大
T2217_.59.0623a21: 師釋中受用已下云加持身者約増勝也。
T2217_.59.0623a22: 又大師釋云。四種法身具竪横二義。横則自
| T2217_.59.0623a23: | 利竪則利他 | 文 | 此文四身各非通二利乎。序 |
T2217_.59.0623a25: 爲令他受樂耶。答。亦爲令他受樂。其理
T2217_.59.0623a26: 如前。若重述者非但照機授藥為利他本。
T2217_.59.0623a27: 聖位經云。汝等將來於無量世界等。此即性
T2217_.59.0623a28: 身爲他説也。又有對機説法之義。如別卷
| T2217_.59.0623a29: | 抄 | 云云 | 私云。利他爲本義何異顯乎。唯識 |
| T2217_.59.0623b01: | 論又自性身亦兼利他爲増上縁 | 文 | 爲未來 |
| T2217_.59.0623b03: | 是法 | 文 | 又疏云。亦爲未來弟子明此囑耳 |
| T2217_.59.0623b04: | 文 | 又大師釋云○問。自性身有化他義者可 |
T2217_.59.0623b06: 於自他受用有横竪二義。所謂四種法身皆
T2217_.59.0623b07: 有自利利他二義。自利邊四身倶云自性。又
T2217_.59.0623b08: 云自受用。化他邊四身同云他受用。又云
T2217_.59.0623b09: 加持。然非竪中自他受用。是横自證化他故。
T2217_.59.0623b10: 若自性身無化他者普門機依何證悟。然疏
T2217_.59.0623b11: 普門一門二機分論心王心數兩根別矣。私
T2217_.59.0623b12: 云。自性會座無實類。何有利他義乎。故上
T2217_.59.0623b13: 文釋一切集會云。由此衆徳到於實際故
| T2217_.59.0623b14: | 名集會。若一法未滿不名集會 | 取意 | 又大 |
| T2217_.59.0623b16: | 非從因至果之人 | 略抄 | 若爾實類何在座乎。 |
T2217_.59.0623b18: 重所示類形皆大日擧體無勝劣異。何分
T2217_.59.0623b19: 教主同聞別。然約竪差別門則分能所主
T2217_.59.0623b20: 伴。且約此義邊指自受法樂説云竪則利
T2217_.59.0623b21: 他非益實類也。又僧正抄中釋隨自四身
| T2217_.59.0623b22: | 有通別二義畢。隨他四身通別准知 | 云云 | 隨 |
T2217_.59.0623b24: 別。又四身各住自證三昧故云通自性身
T2217_.59.0623b25: 獨説一切云別歟
T2217_.59.0623b26: 然此諸解脱門所現等者。雜問答云。此内證
T2217_.59.0623b27: 會中諸智眷屬蒙如來加持力普爲法界善
T2217_.59.0623b28: 知識身隨應度人各示三昧法門依此修
T2217_.59.0623b29: 耳。其善知識者經中所列上首金剛手等。此
T2217_.59.0623c01: 金剛手等菩薩即大日如來内證功徳無量智
T2217_.59.0623c02: 印。各現此菩薩身引攝衆生。是故若入此
T2217_.59.0623c03: 一三昧而修行者即從此一門直至如來所
| T2217_.59.0623c04: | 證 | 略抄 | 私云。金剛手等傳自性會中教法流 |
T2217_.59.0623c06: 自性會中無正被教之實人故。故問答上文
T2217_.59.0623c07: 云。而若有衆生遇此教慇懃修習如説修
| T2217_.59.0623c08: | 行觀念。是即被教之人也 | 文 | 問。文相次第爲 |
T2217_.59.0623c10: 見。非今實行居會座則前後文不符順耶。
T2217_.59.0623c11: 答。凡自性土説法遠鑒當來衆生且作能所
T2217_.59.0623c12: 主伴之儀各説自受法樂之法。斯則實人雖
T2217_.59.0623c13: 無座爲未來作如此説也。故今經下文
T2217_.59.0623c14: 云。於當來世時劣惠諸衆生爲度彼等故
| T2217_.59.0623c15: | 隨順説是法 | 文 | 又義云。明加持世界事故 |
T2217_.59.0623c17: 先奮迅示現等者。祕密曼荼羅品云。以如來
T2217_.59.0623c18: 奮迅平等莊嚴三昧以現法界無盡莊嚴故
| T2217_.59.0623c19: | 文 | 字書云。奮振也動也状武貎。迅疾速也｣ |
T2217_.59.0623c21: 密勝故云本尊歟。故祕藏記云。我本來自性
T2217_.59.0623c22: 清淨心於世間出世間最尊最上故曰本尊
| T2217_.59.0623c23: | 文 | 私云。三密不可有優劣。六大本有故相 |
T2217_.59.0623c25: 住心品故。或語爲本尊。住心論云。於眞如
| T2217_.59.0623c26: | 更有所依。所謂字 | 云云 | 或身爲本尊。配 |
T2217_.59.0623c28: 尊也。佛云一切智故。故疏云。所謂衆生自
| T2217_.59.0623c29: | 心品即是一切智智 | 文 |
T2217_.59.0624a02: 之。是録外經歟。或未度經歟。或云勘開元
| T2217_.59.0624a03: | 録。此經一部二卷未得其本 | 云云 | 私云。他家 |
T2217_.59.0624a05: 惠下安也字。文云。無盡莊嚴如來祕密惠也。
| T2217_.59.0624a06: | 經云 | 等文 | 依此本如來祕密惠五字屬上文 |
| T2217_.59.0624a08: | 問。何以得知。答。如來祕密惠經云 | 文 | 此問 |
| T2217_.59.0624a09: | 答明爲經題矣 | 雜問答依疏不依義 釋故大師作決定 | 若爾恐治 |
T2217_.59.0624a11: 智論第十云。佛雖入深禪定不爲世事所
T2217_.59.0624a12: 動。今以大慈悲心憐愍衆生爲之説法斷
T2217_.59.0624a13: 疑○密迹金剛經中佛有三密。身密語密意
T2217_.59.0624a14: 密。一切諸天人皆不解不知○有人見佛
T2217_.59.0624a15: 身一丈六尺。或見一里十里百千萬億乃至
T2217_.59.0624a16: 無邊無量遍虚空中。如是等名身密。語密
T2217_.59.0624a17: 者有人聞佛聲一里。有聞十里百千萬億
T2217_.59.0624a18: 無數無量遍虚空中○是名語密。是時目連
T2217_.59.0624a19: 心念。欲知佛聲近遠。即時以己神足力去
T2217_.59.0624a20: 無量千萬億佛世界而息。聞佛音聲如近
T2217_.59.0624a21: 不異○諸佛要集經中○文殊尸利到諸佛
T2217_.59.0624a22: 集處。有一女人近彼佛坐入三昧○文
T2217_.59.0624a23: 殊尸利即彈指覺之而不可覺。以大聲喚
T2217_.59.0624a24: 亦不可覺。投手牽亦不可覺。又以神足
T2217_.59.0624a25: 動三千大千世界猶亦不覺○有一菩薩
T2217_.59.0624a26: 名棄諸蓋○即時彈指此女從三昧起。文
T2217_.59.0624a27: 殊尸利白佛。以何因縁我動三千大千世
T2217_.59.0624a28: 界不能令此女起棄諸蓋一彈指便從三
T2217_.59.0624a29: 昧起。佛告文殊尸利。汝因此女人初發阿
T2217_.59.0624b01: 耨多羅三藐三菩提意。是女人因棄諸蓋菩
T2217_.59.0624b02: 薩初發阿耨多羅三藐三菩提意。以是故汝
| T2217_.59.0624b03: | 不能令覺 | 文 | 准此文身語無盡擧密迹經 |
T2217_.59.0624b05: 障故。若爾但云經云爲勝也。如來祕密者
T2217_.59.0624b06: 結成句也。意三密無盡藏是如來祕密智力
| T2217_.59.0624b07: | 也 | 爲言 | 故疏下云。如來智力普鑑群機究竟無 |
| T2217_.59.0624b08: | 礙 | 取意 | 如何。答。文勢雖同旨趣大異。疏所引 |
T2217_.59.0624b10: 經施設也。然論所引兩經也。又疏除蓋障命
T2217_.59.0624b11: 目連令尋。論目連自尋之。又疏除蓋障不
T2217_.59.0624b12: 令出天女定。論＊棄諸蓋令天女起。有此
T2217_.59.0624b13: 等相違。何云彼經耶。又設雖彼經譯者異
T2217_.59.0624b14: 名何失。問。今經證何義耶。答。或云。以如
T2217_.59.0624b15: 來身證受用變化二身以除疑天女證等
T2217_.59.0624b16: 流身歟。或又以釋迦及天女類示大日無
T2217_.59.0624b17: 盡藏義歟。私云。二義倶非理。以今經證上
T2217_.59.0624b18: 三密無盡義故。所謂以釋迦佛身及音聲無
T2217_.59.0624b19: 邊際證身語無盡以天女三昧證心無盡
T2217_.59.0624b20: 也。故雜問答引今經畢云。問。身口二業遍
T2217_.59.0624b21: 空之義。是即爾也。意業遍何。答。除疑天女心
| T2217_.59.0624b22: | 行無量即心業遍義 | 文 | 又云。問。何故天女三 |
| T2217_.59.0624b24: | 況如來心 | 文 |
T2217_.59.0624b26: 所遣目連不測。故能遣除蓋又同不測也。故
T2217_.59.0624b27: 云及以目連不能測故也。例如遣使殺無表
T2217_.59.0624b28: 歸本主矣。然猶有疑故除蓋障自往觀察。
T2217_.59.0624b29: 故云即自往等也。又義。以字貫目連讀
T2217_.59.0624c01: 之。除蓋障以目連而不測故則自往觀察
| T2217_.59.0624c02: | 也 | 爲言 | 及言顯菩薩目連無雜也。然後還歸 |
T2217_.59.0624c04: 歟。上文無彼目連還歸之説故
T2217_.59.0624c05: 我未發心時等者。般若寺抄云。意佛身者是
T2217_.59.0624c06: 智身也。除疑天女者理身也。是明從理發
T2217_.59.0624c07: 智故云我未發心時是天女住此定。云女
T2217_.59.0624c08: 者是定故。理智不二。所以疏。方見除疑天女
| T2217_.59.0624c09: | 故去佛不遠見入於三昧 | 文 | 或云。天女者 |
T2217_.59.0624c11: 女倶定表示歟。修惠斷惑故以定云除疑
T2217_.59.0624c12: 歟。問。准要集經説此天女因＊棄諸蓋發
T2217_.59.0624c13: 心。然除蓋障既不測如來身語。若爾何云
T2217_.59.0624c14: 我未發心時等耶。答。論疏所引經説大異故
T2217_.59.0624c15: 何必責。何況文殊釋尊九代祖師也。然彼經
| T2217_.59.0624c16: | 中文殊因天女發心 | 云云 | 文殊猶爾也。況釋 |
T2217_.59.0624c18: 故歟。又除蓋障＊棄諸蓋別菩薩歟
T2217_.59.0624c19: 如是毘盧遮那等者。上既引經證三密無盡
T2217_.59.0624c20: 義故自下重釋成無盡莊嚴之義也。謂從
T2217_.59.0624c21: 所謂莊嚴者至無空隙處釋無盡莊嚴之
T2217_.59.0624c22: 義。又如下釋藏義也。但今經文擧莊嚴二
T2217_.59.0624c23: 字是莊嚴之藏故歟。例如起信論因縁段牒
T2217_.59.0624c24: 生滅因縁矣
T2217_.59.0624c25: 復次此諸大衆等者。此復自性會衆歟。前復
T2217_.59.0624c26: 次普賢祕密主等於如是境界久已通達
| T2217_.59.0624c27: | 云云 | 今釋但以佛神力故得見如是境界 |
| T2217_.59.0624c28: | 云云 | 此爲兩釋異矣。此又實雖久已通達爲 |
T2217_.59.0625a01: 徳倍増耳。如行者下因便明未來行者見曼
T2217_.59.0625a02: 荼羅境界也。或又此諸大衆等者明加持世
T2217_.59.0625a03: 界同聞感見受用身莊嚴之相也。如行者
T2217_.59.0625a04: 下明加持世界當機實行人歟。前約自性
T2217_.59.0625a05: 會此依受用等故兩釋大異矣
T2217_.59.0625a06: 如胡麻中油遍滿法界等者。智證大師疏抄
T2217_.59.0625a07: 云。胡麻
T2217_.59.0625a08: 側塞空中宛如彼實。唐國指胡麻云油麻
| T2217_.59.0625a09: | 也 | 文 | 私云。此釋約實遍。 |
T2217_.59.0625a11: 遍胡麻中諸根相好遍滿法界於中無空
| T2217_.59.0625a12: | 隙處 | 爲言 | 遍滿下反釋上法也。或可讀亂 |
T2217_.59.0625a14: 佛頂軌云。即復觀虚空中無數諸佛猶如大
| T2217_.59.0625a15: | 地滿成胡麻不可稱數 | 文 | 與今文異。今取 |
T2217_.59.0625a17: 如行者内修般舟三昧者。天台止觀第二云。
T2217_.59.0625a18: 常行三昧者此法出般舟三昧經。翻名佛立。
T2217_.59.0625a19: 佛立三義。一佛威力二三昧力三行者功徳
T2217_.59.0625a20: 力。能於定中見十方現在諸佛其前立如
T2217_.59.0625a21: 明眼人暗夜觀星。見十方佛亦如是多故
| T2217_.59.0625a22: | 名佛立 | 文 | 或云。疏第十云。淨菩提心與念 |
| T2217_.59.0625a23: | 佛三昧相應 | 文 | 念佛三昧般舟三昧是一也。 |
T2217_.59.0625a25: 時逮見無盡莊嚴藏。故云佛立三昧歟
T2217_.59.0625a26: 然此境界等者。中論云。諸法不自生亦非
| T2217_.59.0625a27: | 他生不共不無因。是故説無生 | 文 | 今文境 |
T2217_.59.0625a29: 法佛莊嚴雖似異四不生義全同。故引證矣。
T2217_.59.0625b01: 於此四不生有多重故五教章指事云。四
T2217_.59.0625b02: 不生義有三重。一約破外道。一諸法不從
T2217_.59.0625b03: 冥體自性生故云不自生。二不從梵天自
T2217_.59.0625b04: 在等生故云不他生。三非微塵大種和合
T2217_.59.0625b05: 生故云不共生。四亦非無因自然而起故
T2217_.59.0625b06: 云不無因生。二約破二乘。一諸法不定從
T2217_.59.0625b07: 自同類因生故。二不定從彼異熟因生故。
T2217_.59.0625b08: 三不從倶有因生故。四小乘中許無明支
T2217_.59.0625b09: 前不正思惟託虚而起似無因今不爾故
T2217_.59.0625b10: 離無因。三約法顯空。一果不自起名不自
T2217_.59.0625b11: 生。二自既不立對誰辨他。又他只各自皆
T2217_.59.0625b12: 不成自云何他生。故云不他生。三自他因果
T2217_.59.0625b13: 既不成故云不共生。四離因縁外無別異
| T2217_.59.0625b14: | 法故云不無因生 | 云云 | 或云。此中第三約破 |
| T2217_.59.0625b15: | 大乘因果也 | 云云 | 私云。前二約遮情門後一 |
T2217_.59.0625b17: 文云諸佛大祕密外道不能識者。今又以四
T2217_.59.0625b18: 不生觀遣内外外道見歟。或依下文云當
T2217_.59.0625b19: 知眞言果悉離於因果者。顯教一乘因果猶
T2217_.59.0625b20: 破之。因分妄假權方便因果而非性徳輪圓
T2217_.59.0625b21: 本有因果故
T2217_.59.0625b22: 何以故内因外縁等者。是則離九種住心妄
T2217_.59.0625b23: 假因縁祕密莊嚴眞實因縁也。故下文云。即
T2217_.59.0625b24: 用一切智門五義自爲衆縁能至菩提常住
| T2217_.59.0625b25: | 妙果。所謂不可思議不生不滅之因縁也 | 文 | ｣ |
T2217_.59.0625b27: 法爾徳故。隱顯唯在機情非受用等去來
| T2217_.59.0625b28: | 也。問。畢竟平等不出如故 | 文 | 豈非攝相歸 |
字義云。同一名如。多故如如。| T2217_.59.0625c01: | 理理無邊。智智無數 | 文 | 私云。無邊理智互相 |
| T2217_.59.0625c03: | 一法故稱平等 | 文 | 故非顯宗一心無相談 |
T2217_.59.0625c05: 三密平等故云如也。問。若爾一法界多法界
T2217_.59.0625c06: 義何。答。顯宗一法界者。謂無相一理遍萬差
T2217_.59.0625c07: 諸法。諸法雖多差理性唯一平等也。又於
T2217_.59.0625c08: 祕宗多法界有二意。先師僧都義云。十界
T2217_.59.0625c09: 衆生所生四曼三業雖有麁細勝劣能造六
T2217_.59.0625c10: 大無彼此差別。故即身義云。上達法身下
T2217_.59.0625c11: 及六道雖麁細有隔○然由不出六大故
| T2217_.59.0625c12: | 佛説六大爲法界體性 | 文 | 故本尊行者三 |
T2217_.59.0625c14: 入即身成佛義也。但異顯者。彼理性一法
T2217_.59.0625c15: 也。此六大多法。故六種非一故云多法界。
T2217_.59.0625c16: 非謂自他六大別也。木幡上人義云。能造
T2217_.59.0625c17: 六大亦隨所生三密四曼各各不同。故云多
| T2217_.59.0625c18: | 法界。故大師釋云。理理無邊智智無數 | 文 | 所 |
T2217_.59.0625c20: 三密加持故成入我我入義耳
T2217_.59.0625c21: 經云非從毘盧遮那等者。安然等以不可得
| T2217_.59.0625c22: | 已上文合上文讀故經云 | 乃至 | 不可得而 |
T2217_.59.0625c24: 文矣。切一具文半屬上其理不可。大師以
T2217_.59.0625c25: 經云已下爲別段爲變化身之文順前後
T2217_.59.0625c26: 例矣。問。經上文未見四不生義。而疏中釋
T2217_.59.0625c27: 四不生義非依此文＊耶。若爾安然釋順經
T2217_.59.0625c28: 文歟。就中疏家轉釋佛莊嚴藏之釋又契此
T2217_.59.0625c29: 意矣。況復上下文他受變化二身説法別文
T2217_.59.0626a01: 何上無宣説之句下闕示現之文。既上下合
T2217_.59.0626a02: 包現身説法。應知一具文非別文也。例如
T2217_.59.0626a03: 又現執金剛宣説眞言等。加之非從毘盧遮
T2217_.59.0626a04: 那等文未必見變化身義乎。答。此文爲變
T2217_.59.0626a05: 化身是非大師私釋。疏上釋云。然此應化
| T2217_.59.0626a06: | 從毘盧遮那 | 乃至 | 起滅邊際倶不可得 | 云云 | 此 |
T2217_.59.0626a08: 應因縁。＊且約機感邊云非從毘盧等。又據
T2217_.59.0626a09: 佛應邊云而毘盧遮那也。釋論無相現應
T2217_.59.0626a10: 隨見麁細可引作證耳。又而毘盧已下爲別
T2217_.59.0626a11: 段者而字頭可安經云二字。例如經云又
T2217_.59.0626a12: 現執金剛等。又不可得已上引合上義者可
T2217_.59.0626a13: 置送句也。但二身現身及説法各擧一互
T2217_.59.0626a14: 顯歟。又疏釋三密無盡語密豈非説法乎。
T2217_.59.0626a15: 又云非從毘盧遮那或語或意生。反顯而
T2217_.59.0626a16: 毘盧下毘盧遮那生三業義其理決定。或又
T2217_.59.0626a17: 而毘盧遮那者直指變化歟。故聲字義云。若
| T2217_.59.0626a18: | 謂應化亦名大日尊 | 文 | 又轉釋者轉釋受用 |
T2217_.59.0626a20: 非變化身者又廣前相可非等流身耶。若
T2217_.59.0626a21: 彼許者此亦可然也。又經釋相配者無盡無
T2217_.59.0626a22: 邊際者指前受用身三密無盡無邊際限量
T2217_.59.0626a23: 也。以不下出彼因由也。謂受用身常遍義
| T2217_.59.0626a24: | 不異自性身法爾之義也 | 爲言 | 故知以以不 |
| T2217_.59.0626a25: | 乃至身也之文釋非從 | 乃至 | 意生之句爲受 |
T2217_.59.0626a27: 再釋非從等文顯變化身法爾似自性身法
T2217_.59.0626a28: 爾。而能下釋一切已下經文爲變化身隨縁
T2217_.59.0626a29: 之義也。但於隨縁經文有總別釋。初一句
T2217_.59.0626b01: 總顯變化身起及滅無邊際。不可得者無義
| T2217_.59.0626b02: | 也。故上釋云。起滅邊際倶不可得 | 文 | 意起邊 |
| T2217_.59.0626b03: | 際滅邊際倶不可得也 | 爲言 | 而字下別釋現身 |
T2217_.59.0626b05: 句含二身法爾義故云轉釋等也。又義。初
T2217_.59.0626b06: 非字貫不可得句讀之。總以四句爲受用
T2217_.59.0626b07: 變化法爾之義作轉釋矣。受用身亦有隱
T2217_.59.0626b08: 顯故云起滅耳。而毘下爲變化隨縁也。釋
T2217_.59.0626b09: 中而能下釋彼文也。凡四身皆雖有法爾
T2217_.59.0626b10: 隨縁義自性是法爾爲本。三身隨縁爲宗
T2217_.59.0626b11: 故。受用變化倶云不異自性法爾也。故等
T2217_.59.0626b12: 流身又云皆如毘盧遮那等。不異言顯四身
T2217_.59.0626b13: 各性有法爾義。不攝相歸性之義也。故祕
| T2217_.59.0626b14: | 經云。常於三世不壞化身利有情事 | 文 | 今 |
T2217_.59.0626b16: 事而眞故。上文縁謝即滅機興即生即事而
| T2217_.59.0626b17: | 眞無有終盡 | 文 | 亦此意矣。經文二點云。非 |
T2217_.59.0626b19: 云。非大日三業生一切處起滅邊際不可得
| T2217_.59.0626b20: | 而 | 云云 | 若約受用身法爾初字非可讀切 |
T2217_.59.0626b22: 慈悲任運如此故云普於十方宣説眞言道
| T2217_.59.0626b23: | 文 | 問。設雖明四身以上三節文但爲受用 |
T2217_.59.0626b25: 前相即此意矣。故大師護摩次第云。＊且毘
T2217_.59.0626b26: 盧遮那佛云自性身。四方佛云受用身。金剛
| T2217_.59.0626b27: | 蓮華等菩薩云變化身。外金剛部等流身 | 文 |
| T2217_.59.0626b29: | 剛天等等流法身 | 文 | 如何。答。大師釋義隨應 |
T2217_.59.0626c02: 教論灌頂文等是一同故。又祕藏記云。中臺
T2217_.59.0626c03: 毘盧遮那爲法身。四佛爲應身。釋迦爲化
| T2217_.59.0626c04: | 身。外金剛部龍鬼等爲等流身 | 文 |
T2217_.59.0626c06: 工匠之作不失於法也。如美玉蘊在石璞
T2217_.59.0626c07: 之中不得良工琢磨則不成至寶。衆生菩
T2217_.59.0626c08: 提心寶在煩惱石中。若遇如來説法方便軌
| T2217_.59.0626c09: | 而匠之則成法器也 | 文 |
T2217_.59.0626c11: 菩薩等亦現之。今但現非佛身何云廣乎。
T2217_.59.0626c12: 答。彼雖現執金剛等爲伴現之。今執金剛
T2217_.59.0626c13: 等各各爲主故云廣也
T2217_.59.0626c14: 所現金剛菩薩等者。今釋對經文。金剛如名
T2217_.59.0626c15: 菩薩者普賢蓮華手也等者。等取外金剛部
T2217_.59.0626c16: 諸天八部也。或又等取十佛刹諸執金剛。疏
T2217_.59.0626c17: 家云乃至。大師云兼。此意也。或云。所現金
T2217_.59.0626c18: 剛等即今等流身也。非上所擧菩薩執金剛。
T2217_.59.0626c19: 上金剛手等或自性身或受用身故。上非但示
T2217_.59.0626c20: 現佛身者受用變化二身也。但現圖曼荼第
T2217_.59.0626c21: 一第二重無佛身者。第一金剛第二菩薩是
T2217_.59.0626c22: 各擧眷屬顯其主歟。或爲顯四重差降上
T2217_.59.0626c23: 二重挫云佛身歟。問。等流身不通佛身耶。
T2217_.59.0626c24: 答。疏第六阿闍梨所傳曼荼羅於外部有佛
T2217_.59.0626c25: 菩薩。可通佛身歟。又聲字義中以暫現即
T2217_.59.0626c26: 隱身爲第流身。其義如教相抄。私云。今三
T2217_.59.0626c27: 聖者第一重三點眷屬也。疏第六云。次造
| T2217_.59.0626c28: | 第一重伊字三點諸内眷屬 | 文 | 當知擧第 |
T2217_.59.0627a01: 於第一重但有金剛手觀音無普賢可決
T2217_.59.0627a02: 之。今三身不可依三重次第歟。第三重釋
T2217_.59.0627a03: 迦即變化身也。受用身者八葉中無量壽佛
| T2217_.59.0627a04: | 等報身歟。受用身段云現佛加持身故。 | 上文 佛加 |
| T2217_.59.0627a05: | 持身云受 用身故 | 又等流身段指上文云非但佛身 |
T2217_.59.0627a07: 且如十佛刹等者。或云。如法界宮自性眷屬
T2217_.59.0627a08: 遍十方界。如是加持世界刹塵眷屬如毘
| T2217_.59.0627a09: | 盧遮那遍十方世界也 | 爲言 | 私云。謂於等流 |
T2217_.59.0627a11: 天龍鬼等十方普遍。主伴遍互顯歟。如者指
T2217_.59.0627a12: 事言也。擧主例伴故。又解。且如者。如者今
T2217_.59.0627a13: 義也。今金剛菩薩等三密無盡義也。如是下
T2217_.59.0627a14: 金剛菩薩遍滿義也。本尊像類等者釋經菩
T2217_.59.0627a15: 薩等像貎文意。四重雖同法然徳且約淺略
T2217_.59.0627a16: 門自性身爲本質等流身爲影像歟。又像
T2217_.59.0627a17: 者等流身形貎義。非本影相對矣
T2217_.59.0627a18: 執金剛對金剛智惠門等者。抄云。執金剛是
T2217_.59.0627a19: 金剛部赤色有降伏。普賢是如來部白色有
| T2217_.59.0627a20: | 寂災。觀自在是蓮華部黄色有増益 | 文 | 疏十 |
T2217_.59.0627a22: 向是増益用黄色。金剛部一向降伏其色雜
| T2217_.59.0627a23: | 色 | 文 | 私云。黒色是調伏。青色又黒色攝故歟。 |
T2217_.59.0627a25: 抄云。問。觀音蓮華部尊也。蓮華部敬愛法
T2217_.59.0627a26: 也。何云増益耶。答。奧文云。摧破三障故
| T2217_.59.0627a27: | 云金剛。滋榮萬善故名蓮華＊部 | 云云 | 約 |
| T2217_.59.0627a28: | 滋榮之義用増益歟 | 云云 | 或云。以華葉可愛 |
T2217_.59.0627b01: 金剛是金剛部諸尊通名。何云稱首耶。答。
T2217_.59.0627b02: 觀義云。總即別名指祕密主也。或金剛部義
T2217_.59.0627b03: 廣通外部故執金剛云稱首歟
T2217_.59.0627b04: 擧此三點等者。抄云。謂執金剛般若徳。普賢
| T2217_.59.0627b05: | 法身徳。觀音解脱徳 | 文 | 又釋。三點者梵書伊 |
| T2217_.59.0627b07: | 佛部擬解脱 | 云云 | 疏第六云。造第一重伊字 |
| T2217_.59.0627b08: | 三點諸内眷屬 | 文 | 又六度經云。摩訶般若解 |
| T2217_.59.0627b09: | 脱法身 | 文 | 私云。第一重伊字三點諸内眷屬 |
| T2217_.59.0627b10: | 者。經所説曼荼 | 具縁品 | 幷疏圖尊中於第一 |
T2217_.59.0627b12: 歟。故疏第五云。大凡此第一重上方佛身衆
T2217_.59.0627b13: 徳下方持明使者皆名如來部。左方如來大
T2217_.59.0627b14: 悲名蓮華部。右方如來大惠用名金剛部
| T2217_.59.0627b15: | 取意 | 況撿經所説曼荼羅。第一重十七尊第 |
T2217_.59.0627b17: 菩薩。但經説文第三重爲第二院第二重爲
T2217_.59.0627b18: 第三院。又疏第六圖尊三重四百七十五尊
T2217_.59.0627b19: 中無普賢也。故知普賢者八葉四行隨一。執
T2217_.59.0627b20: 金剛者第一重金剛手。蓮華手者圖尊中第
T2217_.59.0627b21: 三重有蓮華手菩薩指彼歟。故八葉三重各
T2217_.59.0627b22: 擧一尊。四重菩薩皆顯等流身歟。又云。經
T2217_.59.0627b23: 疏幷現圖不盡諸尊歟。既上文中普賢文殊
T2217_.59.0627b24: 等云大眷屬。普賢擧第二重歟。又現圖遍
T2217_.59.0627b25: 智院中大安樂不空菩薩普賢延命歟。指此
T2217_.59.0627b26: 云普賢歟。又文殊院中有普賢也。但第三
T2217_.59.0627b27: 重也。又今蓮華手者觀音故第一重觀音尊
T2217_.59.0627b28: 也。經曼荼中觀音院中勢至名大悲蓮華手。
T2217_.59.0627b29: 疏第三重蓮華手者何耶。又普賢云如如法
| T2217_.59.0627c01: | 身門。抄第五云。如來部遍智院等 | 法身文 | 又云 |
| T2217_.59.0627c02: | 普賢是如來部 | 文 | 但經疏幷圖中遍智院不擧 |
T2217_.59.0627c04: 在八葉中。爲度人故次圓中復有文殊觀
| T2217_.59.0627c05: | 音等類 | 文 | 等者等取普賢彌勒歟。況疏第五 |
T2217_.59.0627c07: 賢三昧云佛境界莊嚴。疏釋云。莊嚴者如來
| T2217_.59.0627c08: | 自證之體。體有無量徳 | 文 | 衆徳莊嚴義既同。 |
T2217_.59.0627c10: 所云等者乃至等者。大師釋云。言等者擧
| T2217_.59.0627c11: | 金剛蓮華手兼等外金剛部諸尊 | 文 | 疏乃至 |
T2217_.59.0627c13: 歟
T2217_.59.0627c14: 以外現曼荼羅等者。兩本義釋以字作如字
T2217_.59.0627c15: 矣。又疏異本如字也。抄云。形内稱外。謂大
T2217_.59.0627c16: 悲胎藏曼荼羅分三重從内向外。此當第
| T2217_.59.0627c17: | 三故以名焉 | 文 | 此意於三重壇以第三重 |
| T2217_.59.0627c18: | 望第二重等内云外現也 | 爲言 | 私云。今外現 |
T2217_.59.0627c20: 證法門身現加持羯磨身造四重壇故云
T2217_.59.0627c21: 外現也。疏第三云。從佛菩提自證之徳現
| T2217_.59.0627c22: | 八葉中＊胎藏身 | 乃至 | 從普門方便現第三重 |
| T2217_.59.0627c23: | 隨類身 | 云云 | 凡四重圓壇或從佛心地現之 |
T2217_.59.0627c25: 諸天等三重聖衆故總例知上等流身也。或
T2217_.59.0627c26: 以自性壇中外部所列諸天八部等而加持
| T2217_.59.0627c27: | 世界等流身可例知也 | 爲言 | 問。若爾自性加 |
T2217_.59.0627c29: 自受他受故或又外部曼荼形色。性類所表
| T2217_.59.0628a01: | 示三點義例上可知也 | 此義以字反 終知可讀之 |
T2217_.59.0628a03: 羅所現莊嚴眷屬多是諸天魔梵八部之衆及
T2217_.59.0628a04: 鬼子母鳩盤荼等。雖現如是種種相状皆
T2217_.59.0628a05: 即是實相之印。行者觀行與此相應以此
T2217_.59.0628a06: 爲門皆見中＊胎大日之尊。若不知如是祕
T2217_.59.0628a07: 號皆隨愛見所生與天魔外道作諸塵勞
| T2217_.59.0628a08: | 伴侶耳 | 文 | 私案。今實相印者即上清淨知見 |
T2217_.59.0628a10: 性。但以無智瞙翳故諸法實相不得明了
| T2217_.59.0628a11: | 現前 | 文 | 今此普門所現天龍八部等身是萬 |
T2217_.59.0628a13: 性諸法實相令現前故云實相印也。故疏
T2217_.59.0628a14: 第七云。就此經宗則五種三昧皆是開心實
| T2217_.59.0628a15: | 相門 | 文 | 此佛知見者衆生佛性也。故大師開 |
| T2217_.59.0628a17: | 能見聞故云佛知見 | 取意 | 又准普觀釋。佛 |
T2217_.59.0628a19: 倶行佛性也。或又性即理佛性相即行佛性
T2217_.59.0628a20: 也。今清淨知見理可通理行。實相印似理
T2217_.59.0628a21: 佛性矣。此二佛性體雖在煩惱泥不染汚。
T2217_.59.0628a22: 故云清淨知見也
T2217_.59.0628a23: 次又釋言等者。此有三義。一者上清淨句法
T2217_.59.0628a24: 文異釋也。於中又二。謂前約本有之性今
T2217_.59.0628a25: 依修生之行也。或准上於句出住處進行
T2217_.59.0628a26: 二義。謂前約住處之義。如來清淨知見是三
T2217_.59.0628a27: 平等處故。今依進行之義。乘神通而修行
T2217_.59.0628a28: 如此道迹故。下文復次者替所謂之詞也。
T2217_.59.0628a29: 例如釋論中云復次如來在世等矣。二者
T2217_.59.0628b01: 釋所謂已下得益文也。對又廣前相故云
T2217_.59.0628b02: 次又也。又釋別名故。若上文別義可云
T2217_.59.0628b03: 復次或亦可也。既所謂句爲所牒文。非指
T2217_.59.0628b04: 經乎。但擧清淨句者所謂是釋成上故。今
T2217_.59.0628b05: 得益發心修行亦清淨句義故。釋中牒加彼
T2217_.59.0628b06: 句也。方便修行超昇佛地等文分明釋次第
T2217_.59.0628b07: 此生滿足等經故。三者爲前文異釋而兼
T2217_.59.0628b08: 爲後文正釋也。三義中初義指疏云釋。第
T2217_.59.0628b09: 二義指經云釋。二義中第二爲善。何者上
T2217_.59.0628b10: 文云次又釋歎加持住處。指經別句云次
T2217_.59.0628b11: 又故。例亦可然矣
T2217_.59.0628b12: 若餘乘菩薩等者。兩本義釋若字作如字矣。
T2217_.59.0628b13: 私案。今此餘乘者三乘歟。或成或不成説同
T2217_.59.0628b14: 聖位經文故。故彼經云。然如來變化身爲地
T2217_.59.0628b15: 前菩薩二乘凡夫説三乘法。種種根機如説
T2217_.59.0628b16: 修行或得三乘果。或進或退於無上菩提
| T2217_.59.0628b17: | 三無數大劫勤苦方得成佛 | 略抄 | 智論三十 |
| T2217_.59.0628b19: | 祇劫或至或不至如乘羊者 | 取意 | 又戒序中 |
T2217_.59.0628b21: 故。五祕經云。若於顯教修行者久經三大
T2217_.59.0628b22: 無數劫然後證成無上菩提。於其中間十
| T2217_.59.0628b23: | 進九退 | 文 | 金剛王儀軌云。不知祕密速成法 |
| T2217_.59.0628b24: | 於三祇忍諸苦行不至菩提 | 略抄 | 顯教言 |
T2217_.59.0628b26: 或有成佛。若望眞言不遮一乘故云或不
T2217_.59.0628b27: 成佛。故大師釋云。自乘得佛名望後作戲
| T2217_.59.0628b28: | 論 | 文 | 依此意又三乘一乘通有矣。又疏第九 |
| T2217_.59.0628b29: | 云。略説有四種。謂三乘及祕密乘 | 文 | 又義釋 |
| T2217_.59.0628c02: | 法 | 文 | 准此等釋。聖位經三乘廣通顯乘歟。 |
T2217_.59.0628c04: 三乘但菩薩乘非顯一乘也。儀軌幷大疏等
T2217_.59.0628c05: 意以顯一乘屬密行對菩薩乘判顯密
T2217_.59.0628c06: 歟。演密抄釋序文云。三乘者二乘及菩薩
T2217_.59.0628c07: 爲三○又及者揀別三乘外有最上持明行
| T2217_.59.0628c08: | 法故 | 文 | 先師云。本經儀軌等中以祕密對 |
T2217_.59.0628c10: 中不示顯一乘也。彼一乘於震旦杜順南
T2217_.59.0628c11: 岳等初立故。故經軌中三乘言理又一乘可
T2217_.59.0628c12: 有耳
T2217_.59.0628c13: 今眞言門菩薩等者。本尊三昧品疏云。然彼
T2217_.59.0628c14: 行者猶身印眞言及觀本尊此三事和合故
T2217_.59.0628c15: 本尊即自降道場而來加被也。然此行者
T2217_.59.0628c16: 初行之時尚是凡夫自無徳力。何能感佛
T2217_.59.0628c17: 菩薩等如是而應耶。但由彼佛菩薩等先
T2217_.59.0628c18: 立誠言大誓願故。若有衆生依我法而修
T2217_.59.0628c19: 行之不虧法則者我必宜應。或雖不來而
T2217_.59.0628c20: 遙加護之若行人法則不如法而不應赴
T2217_.59.0628c21: 即是違本所願。方不得不應也。如方諸向
T2217_.59.0628c22: 月而水降。圓鏡向日而火生。若心不相應
T2217_.59.0628c23: 事縁有闕則本尊不加護念。故無驗。非
| T2217_.59.0628c24: | 佛菩薩之過也 | 文 | 私云准此釋今言不闕法 |
T2217_.59.0628c26: 者意地觀門不應也。事縁有闕者身語二密
T2217_.59.0628c27: 有闕減歟。事理倶密早得悉地。故即身義
T2217_.59.0628c28: 云。若有人不闕法則晝夜精進現身獲得
| T2217_.59.0628c29: | 五神通。漸次修練不捨此身進入佛位 | 文 |
T2217_.59.0629a02: 身義釋超昇佛地之義矣。非但現前而已者
T2217_.59.0629a03: 此一句或上文結歟。故安而已送句矣。或下
T2217_.59.0629a04: 文來由也。而已者非送句爲讀相連下句
T2217_.59.0629a05: 之點置此辭也。點云。非但加持境界現前
| T2217_.59.0629a06: | 而已若欲超佛地即應同大日也 | 爲言 |
T2217_.59.0629a08: 今乘一生即身之旨。下釋當宗善根生長不
T2217_.59.0629a09: 退之義也。或云。上約加持成佛故於此生
| T2217_.59.0629a10: | 中逮見加持境界 | 文 | 下約顯得成佛故云 |
T2217_.59.0629a12: 佛地。下約二生成佛故云入菩薩位等矣
T2217_.59.0629a13: 或上約法本不生談頓成。下就功徳麁細
T2217_.59.0629a14: 説前後矣。例如天台云法在一心説必次
| T2217_.59.0629a15: | 第 | 云云 | 或上總釋下別釋。其義全同矣。或上 |
T2217_.59.0629a17: 證大師釋云。初發心者非十住之初發心住。
T2217_.59.0629a18: 應是博地初發菩提心之位也。疏云。復次
| T2217_.59.0629a19: | 行者初發心時○ | 是與上 同義也 | ＊博地者凡夫具縛 |
| T2217_.59.0629a21: | 初發心乃至四十二地階次不同 | 文 | 意云。初 |
| T2217_.59.0629a22: | 發心住以上有四十二地階級也 | 爲言 | 私云。 |
T2217_.59.0629a24: 地文云。謂初發淨菩提心○作十轉開明
| T2217_.59.0629a25: | 文 | 彼經文既同今經文。疏釋又初地淨菩提 |
| T2217_.59.0629a26: | 心 | 云云 | 今又可爾也。又疏既云得入阿字門 |
| T2217_.59.0629a28: | 心本不生際 | 文 | 阿字本不生義也又次下釋 |
| T2217_.59.0629a29: | 業壽種除云。得至虚空無垢淨菩提心 | 文 |
| T2217_.59.0629b01: | 第二云初地菩薩 得至虚空無垢文 | 故知今初發心是初地也。但 |
T2217_.59.0629b03: 於十地約長短三句義歟。初發心得入阿
| T2217_.59.0629b04: | 字門者初菩提爲因也。即是 | 乃至 | 更無退義者 |
| T2217_.59.0629b05: | 從二地至七地大悲爲根義也。乃至 | 乃至 | 然 |
T2217_.59.0629b07: 者入
因。生芽増進行。成菩提證。停息入也。T2217_.59.0629b08: 或又入
生芽因中本有修生二菩提心也。T2217_.59.0629b09: 此芽増進行與悲句也。次謂初發心下釋短
T2217_.59.0629b10: 有三心也。初發心因。方便修行根。得至初
T2217_.59.0629b11: 地究竟也。餘地准之
T2217_.59.0629b12: 有不住義等者。此中三義准知虚空遊歩三
T2217_.59.0629b13: 義。不住者不住著已得法。勝進者進超未
T2217_.59.0629b14: 得行。遍行者當上神變義起自利利他神
T2217_.59.0629b15: 變遍行故
T2217_.59.0629b16: 進心不息爲得四地故者。或本得字滿字也。
T2217_.59.0629b17: 私云。以滿爲勝。其故第二第四約滿心明
T2217_.59.0629b18: 之第三第五就入心述義。影略互顯矣。初
T2217_.59.0629b19: 地通三心故云得至歟。十卷義釋替得入
T2217_.59.0629b20: 第三地句云得入二地。此次云如是次第乃
| T2217_.59.0629b21: | 至滿足等。而闕爾時 | 乃至 | 五地三十字矣。疏 |
| T2217_.59.0629b22: | 異本得至第三地 | 云云 | 又問答中如今疏有 |
T2217_.59.0629b24: 唯以一行一道而成正覺者。問。今此成覺攝
T2217_.59.0629b25: 前十地耶。答。雜問答云。以此一行一道至
| T2217_.59.0629b26: | 於第十一地 | 文 | 別立也。問。經云。乃至十地此 |
| T2217_.59.0629b27: | 生滿足 | 云云 | 疏釋云。乃至成菩提無行可増。 |
| T2217_.59.0629b28: | 然後停息。故云次第此生滿足 | 文 | 經疏同攝 |
T2217_.59.0629c01: 一地爲補處位。是十二地義異疏文歟。答。
T2217_.59.0629c02: 今文滿足十地下云唯以一行一道而成正
T2217_.59.0629c03: 覺。非十地外存佛地乎。又疏上文云。次第
| T2217_.59.0629c04: | 修行地波羅蜜乃至第十一地 | 文 | 又十八卷 |
| T2217_.59.0629c05: | 云。大智灌頂地者如來十一地也 | 文 | 以前 |
T2217_.59.0629c07: 經此生滿足言含因滿果滿二義故。或約果
T2217_.59.0629c08: 滿義云乃至成菩提。或據因滿義云滿足
T2217_.59.0629c09: 十地。其中今而成正覺者是果滿義也。例如
T2217_.59.0629c10: 彼云此字句中自有二人也。次雜問答釋今
T2217_.59.0629c11: 疏文。何云補處位乎。所以彼具文云。當知
T2217_.59.0629c12: 乃至滿足第十地位以此一行至於第十
T2217_.59.0629c13: 一地者先標因滿果滿二位也。次云更有
T2217_.59.0629c14: 一轉法性之生即補處。是爲眞言門菩薩一
T2217_.59.0629c15: 生補處位。眞言行者如此修行超昇佛地而
T2217_.59.0629c16: 成正覺者重釋成上二地也。若不爾者違
T2217_.59.0629c17: 疏第六文。彼文云。迄至第十地滿足未至
T2217_.59.0629c18: 第十一地唯少如來一位。更有一轉法生
| T2217_.59.0629c19: | 即補佛處故名一生補處 | 略抄 | 此釋既十地 |
T2217_.59.0629c21: 中云未至。問答云至於者可讀文點。乃至
T2217_.59.0629c22: 滿足第十地以此一行一道至第十一地
| T2217_.59.0629c23: | 云云 | 仍無失。疏第三釋經乃至十地諸菩薩 |
| T2217_.59.0629c24: | 文云。乃至第十一地而後所見圓極 | 文 | 此意 |
T2217_.59.0629c26: 歟。問。一行一道者何＊乎。答。大師云。三密修
| T2217_.59.0629c27: | 行至成菩提 | 云云 | 疏十七云。謂一切法不出 |
T2217_.59.0629c29: 所至到之義也。一道者即是一切無礙人共
T2217_.59.0630a01: 出生死直至道場之道也。而言一者此即
| T2217_.59.0630a02: | 如如道獨一法界故言一也 | 文 | 私云。疏家 |
字三密雖T2217_.59.0630a04: 似異其意是同。三密行悉入阿字門歸本
T2217_.59.0630a05: 不生故。又從
字菩提心起三密行即歸T2217_.59.0630a06: 一實理故。故問答云。住
字門三密修行| T2217_.59.0630a07: | 文 | 又字觀三密具足矣。可思之。相應經 |
| T2217_.59.0630a08: | 云。常以一字齊運三業 | 文 | 准知。甚深。更 |
T2217_.59.0630a10: 若於異方便門等者。範義云。諸顯教三乘一
T2217_.59.0630a11: 乘等方便約其機雖非密意依佛意即開
T2217_.59.0630a12: 顯密意不離寶乘也。十界悉普門體故。法
| T2217_.59.0630a13: | 華云。更以異方便助顯第一義 | 文 | 可准矣。 |
| T2217_.59.0630a15: | 以異方便開顯故終不離眞乘也 | 爲言 | 顯密 |
T2217_.59.0630a17: 乘也。謂大日所説無量乘是開顯密意故皆
T2217_.59.0630a18: 不離佛乘也。故疏云。三重曼荼羅種種類
| T2217_.59.0630a19: | 形同歸一體。皆是佛乘 | 文 | 或云。異方便爲 |
T2217_.59.0630a21: 便雖開于顯密二教意不離眞言寶乘也
| T2217_.59.0630a22: | 爲言 |
| T2217_.59.0630a24: | 長 | 現行 | 有情業壽種除 | 種子 | 復有芽種生起 | 從佛 心種 |
| T2217_.59.0630a25: | 子生法 性芽也 | ○私謂業壽種者約第二識有三相。 |
T2217_.59.0630a27: 種。所言業者身口意不清淨業也。言種子
T2217_.59.0630a28: 者癡愛因縁也。言壽者翻因所生之果。謂
T2217_.59.0630a29: 果報識故約第八梨耶立種子及果報二名
| T2217_.59.0630b01: | 耳 | 文 | 私云。第二識者第八識望第九云第 |
T2217_.59.0630b03: 釋經縁字也。造身下二句釋業字。乘如下
T2217_.59.0630b04: 釋生字也。如次煩惱業苦三道也。今修已
T2217_.59.0630b05: 下釋有情業壽種除文也。蘊阿頼耶者有情
T2217_.59.0630b06: 總報果體故釋經有情也。業壽種如文。今
T2217_.59.0630b07: 業者業障種子在第八中。前云業者業障現
T2217_.59.0630b08: 行在前六識也。故義忠釋云。業障種子唯
| T2217_.59.0630b09: | 在頼耶。若業現行在前六識 | 文 | 壽者總報壽 |
| T2217_.59.0630b11: | 識 | 取 意 | 壽命者涅槃音義云。壽亦命也壽取 |
| T2217_.59.0630b12: | 一期之名。命取人之生分。但異名耳 | 文 | 前 |
T2217_.59.0630b14: 者煩惱現行也。皆悉焚滅者釋經除字也。又
T2217_.59.0630b15: 准唯識宗二世一重因果者。頼耶中業是行
T2217_.59.0630b16: 取。業者有支。生者生老死也。是云十因二
T2217_.59.0630b17: 果也。得已下釋復有芽種等文也。一切等
T2217_.59.0630b18: 釋種。從悲藏等釋芽生起三字。至已下釋
T2217_.59.0630b19: 經復有已下文。於中初二句釋種子歟。故
T2217_.59.0630b20: 云一切如來平等種子。文點云。有芽從種
| T2217_.59.0630b21: | 生起 | 云云 | 或經除字含二句意歟。故下釋越 |
T2217_.59.0630b23: 釋芽種生起也。或又芽種者芽即種如業種
T2217_.59.0630b24: 等矣。又經擧種芽二心。疏明六心。例如佛
T2217_.59.0630b25: 種不斷文釋三寶不斷。況今一節文轉釋前
T2217_.59.0630b26: 十地。故委辨應云十心歟。或又乃至下釋
T2217_.59.0630b27: 經起字歟。問上文云從金剛性生芽。今何
T2217_.59.0630b28: 云從悲藏中生芽耶。答。前擧因。今平等種
| T2217_.59.0630c01: | 子是也。今擧縁。下疏云。從大悲生根 | 文 | 謂 |
T2217_.59.0630c03: 無違矣。又約三句者一切至種子者因也。
T2217_.59.0630c04: 從悲藏至法界者根也。成萬徳至樹王者
T2217_.59.0630c05: 究竟也。斯乃前所明煩惱業苦三道即成三
T2217_.59.0630c06: 句法門之義也。應知除滅者非斷除之義。
T2217_.59.0630c07: 不捨斷云除也
T2217_.59.0630c08: 復次如來所現等者。自下總結時彼菩薩已
T2217_.59.0630c09: 下現端之事也。或云。加持世界三身説法
T2217_.59.0630c10: 得益無量無邊以佛日加持故於自性會中
| T2217_.59.0630c11: | 皆悉令現前也 | 云云 | 私云。等流身説法中非 |
T2217_.59.0630c13: 之儀式談義決擇之座席九世相入故皆於
T2217_.59.0630c14: 會座間令現前也。問。等流身又普門所現
T2217_.59.0630c15: 之知識。何交實行凡夫乎。答。我等又設教
T2217_.59.0630c16: 相設事相隨分有弘通寧非如來使乎。故
| T2217_.59.0630c17: | 先徳釋云。不改九界迷情目等流法身 | 云云 |
| T2217_.59.0630c19: | 義有加持歸依觀 | 云云 | 蓋以行者非爲本 |
T2217_.59.0630c21: 智所照邊猶垂迹等流也。彼華嚴猶九世相
T2217_.59.0630c22: 入故於第二七日中現滅後流通之事。此眞
T2217_.59.0630c23: 言談實理六大無礙故何於佛加持日間不
T2217_.59.0630c24: 現末代流通矣。問。加持世界三身即可云
T2217_.59.0630c25: 自性土四重壇聖衆＊乎。若許者瑞相説會大
T2217_.59.0630c26: 異自性加持是分。何云彼聖衆耶。若不許
T2217_.59.0630c27: 者疏第六指阿闍梨所傳四重壇云。此正是
| T2217_.59.0630c28: | 毘盧遮那本尊所現無盡莊嚴藏 | 文 | 此豈非 |
T2217_.59.0631a01: 性土中大日爲主三身爲伴各説三密法
T2217_.59.0631a02: 也。加持世界三身各爲教主皆説經也。例
T2217_.59.0631a03: 法華序分即此意矣。但加持世界説眞言者
| T2217_.59.0631a04: | 開會意也。開權顯實説法華 | 云云 | 此意歟。況 |
| T2217_.59.0631a06: | 乎 | 云云 | 私云。自性加持二壇其義遙異。然皆 |
T2217_.59.0631a08: 對餘乘成頓覺之義。若爾何云開會義矣。
T2217_.59.0631a09: 又開權顯實者法華説會。非他土事。故知彼
T2217_.59.0631a10: 不説法華此説眞言。所説之義雖異奇瑞
T2217_.59.0631a11: 之旨同故相例也。非全同耳。應知自性加
T2217_.59.0631a12: 持同雖説密。自性壇大日爲本尊普門之
T2217_.59.0631a13: 壇也。加持壇隨應本尊各別一門之壇也。謂
T2217_.59.0631a14: 阿彌陀曼荼羅尊勝曼荼等也。現流布諸尊
T2217_.59.0631a15: 曼荼羅皆是加持世界曼荼也。故十八會曼
T2217_.59.0631a16: 荼羅或法界宮説或波羅奈宮中須彌頂他
T2217_.59.0631a17: 化天等説不同。斯乃自性加持合論歟。當知
T2217_.59.0631a18: 若依所説法自性加持壇雖別若就能説
T2217_.59.0631a19: 人其體無異歟。四種身皆具自利利他二
T2217_.59.0631a20: 義故。自利邊自性土聖衆也。利他邊加持世
T2217_.59.0631a21: 界教主也。故大師釋云。此四種身具竪横二
| T2217_.59.0631a22: | 義。横即自利竪即利他 | 文 | 此意矣。又第六卷 |
T2217_.59.0631a24: 自利邊此依利他邊故無違。又彼約現普
T2217_.59.0631a25: 門壇此就出一門壇歟。問。今經中具縁品
T2217_.59.0631a26: 明普門壇祕密曼荼品説諸尊壇。若爾祕密
T2217_.59.0631a27: 品是可云加持世界説＊乎。答。彼雖諸尊
T2217_.59.0631a28: 壇自性會説故非加持世界説也。加持世界
T2217_.59.0631a29: 壇諸尊各説故。又容有加持世界主説大日
T2217_.59.0631b01: 壇。是在加持世界而説自性土事也。故知
T2217_.59.0631b02: 理實普門一門壇互雖通四種身説。非自性
T2217_.59.0631b03: 加持土雜亂。又兩土雖異。其處可無別。猶
T2217_.59.0631b04: 如四土不二矣
T2217_.59.0631b05: 於會座之頃皆悉現在前者。且准序品例者。
T2217_.59.0631b06: 謂令會座衆而見加持世界之事故云爾。
T2217_.59.0631b07: 又准涌出品例者。於自性會座内而加持
T2217_.59.0631b08: 世界事令現前歟
T2217_.59.0631b09: 當知金剛手等者。以金剛手可例彌勒。彼
T2217_.59.0631b10: 經中文殊答彌勒問。今經金手問大日故。
T2217_.59.0631b11: 然文殊金手問答雖異。久已通達義同故。金
T2217_.59.0631b12: 手知而問故。同文殊知往事而答。彌勒不
T2217_.59.0631b13: 知而問故不同彼耳。唯説平等法門者三平
T2217_.59.0631b14: 等句法門。即於加持世界宣説眞言之義
T2217_.59.0631b15: 也。若爾所例他土行菩薩道又可法華歟。
T2217_.59.0631b16: 或又同爲瑞之義未必全同歟
T2217_.59.0631b17: 將演遍一切等者。抄云。言將演遍一切乘
T2217_.59.0631b18: 者。謂次下文所説種種法門各是一種運生
T2217_.59.0631b19: 之義。又一一門皆遍一切處名遍一切乘
T2217_.59.0631b20: 也。言自心成佛之教者。即是所説平等句法
T2217_.59.0631b21: 門也。若有行者住於此乘初發心時便成
T2217_.59.0631b22: 正覺。不由他悟故曰自心成佛之教也文｣
| T2217_.59.0631b23: | 大日經疏指心鈔卷第四 | 終 |
T2217_.59.0631b25: 再治畢 金剛佛子頼瑜
T2217_.59.0631b26:
T2217_.59.0631b27:
T2217_.59.0631b28:
T2217_.59.0631b29:
T2217_.59.0631c01:
T2217_.59.0631c02:
T2217_.59.0631c03:
T2217_.59.0631c04: 疏卷第一之五
T2217_.59.0631c05: 爾時執金剛等者。自下正宗分也。開題云。准
T2217_.59.0631c06: 餘經作三段者。自初如是我聞至干牙種
T2217_.59.0631c07: 生起二十五行十二字之經是初序説分也。
T2217_.59.0631c08: 自爾時執金剛祕密主於彼衆會中至世出
T2217_.59.0631c09: 世持誦品訖二十九品餘之經是第二正説
T2217_.59.0631c10: 分也。第三十一囑累品是第三流通分也矣。
T2217_.59.0631c11: 別本云。今此經具約三部而釋。初如是等序
T2217_.59.0631c12: 分者當身密。即佛部。示身無盡藏故。次爾
T2217_.59.0631c13: 時世尊至囑累終是語密。即蓮花部。現語
T2217_.59.0631c14: 無盡藏故。信受等文是意密。即金剛部。示
| T2217_.59.0631c15: | 意無盡藏故 | 云云。是約三部三 密分三段矣 | 般若寺鈔云。大 |
T2217_.59.0631c17: 三十一品。初入眞言門住心品爲序説分。最
T2217_.59.0631c18: 後一品爲流通分。中間二十九品爲正説分
T2217_.59.0631c19: 矣
T2217_.59.0631c20: 如來自證之智等者。疏上文云。然此自證三
| T2217_.59.0631c21: | 菩提 | 乃至 | 若離如來威神之力則雖十地菩 |
T2217_.59.0631c23: 自證境界耶。或云。上釋意大日以神力現
T2217_.59.0631c24: 加持世界瑞相而令生衆會之疑心。依彼
T2217_.59.0631c25: 疑問説此大日經自證法也。今釋正證境
T2217_.59.0631c26: 界設以神力不可示人也。故下擧喩示彼
| T2217_.59.0631c27: | 旨。説與證異故無惑矣 | 云云 | 或云。雖所説 |
| T2217_.59.0631c28: | 無遺無令取證之言故 | 云云 | 二義意同。私 |
T2217_.59.0632a01: 可示人。言斷心滅境故。前云今經教主加
| T2217_.59.0632a02: | 持身示現瑞相故外用迹也 | 爲言 | 所以中台加 |
T2217_.59.0632a04: 經。疏第四云。如來妙嚴之相法爾無滅非造
| T2217_.59.0632a05: | 作所成故。不以外寶爲飾。 | 乃至 | 十住諸菩薩 |
T2217_.59.0632a07: 如在羅縠矣。私云。此文加持身者中台身。
T2217_.59.0632a08: 今經教主。成佛外迹是也。常寂之體者自證
T2217_.59.0632a09: 位也。菩提實義是也。不生即是成佛故。云法
T2217_.59.0632a10: 爾所成也。問。下以象迹雷雨兩喩顯以迹
T2217_.59.0632a11: 知本之義。斯則非示以加持世界之奇瑞
T2217_.59.0632a12: 推本地内證之説法耶。況皆外用者所現三
T2217_.59.0632a13: 身非一故歟。答。本末隨宜自證位無説法
T2217_.59.0632a14: 故。住加持身而爲説今經先現瑞故。以加
T2217_.59.0632a15: 持世界條末知自性會宗本也。謂能所現倶
T2217_.59.0632a16: 望自證之加持故云皆外用。加持中四身説
T2217_.59.0632a17: 法別故非無本末也。故抄云。本者如來三
T2217_.59.0632a18: 業也。末者所現之相也矣。經具縁品云。此第
T2217_.59.0632a19: 一實際以加持力故爲度於世間而以文
T2217_.59.0632a20: 字説矣。疏釋云。釋通世諦明起教所由矣
T2217_.59.0632a21: 今自證者指此第一實際也。問。今擧二譬
T2217_.59.0632a22: 有何故。耶。答。或云。象在地表定龍在空表
| T2217_.59.0632a23: | 智即兩部自證智也 | 云云 | 或云。象喩表色身 |
| T2217_.59.0632a24: | 雷譬示説法故 | 云云 |
T2217_.59.0632a26: 湯湯洪水方割。蕩蕩懷山襄陵浩浩滔天。
T2217_.59.0632a27: 懷包也襄上也。五帝本記云。蕩蕩鴻水滔天
| T2217_.59.0632a28: | 浩浩。懷山襄陵 | 孔安國云。懷 包襄上云云 |
| T2217_.59.0632b01: | 化而不過。曲成萬物而不遺 | 曲成者乘變應 物不係一方也。 |
| T2217_.59.0632b02: | 以況智徳應物無 滯故曰曲成也矣 |
T2217_.59.0632b04: 實境界也。末者加持應化是照俗之權也。此
T2217_.59.0632b05: 則即本之末即末之本故云究竟無礙也
| T2217_.59.0632b06: | 云云 | 或云。如來普鑒衆生種熟脱本末因縁 |
T2217_.59.0632b08: 善識根縁。又知法門分齊應病授藥。應先
T2217_.59.0632b09: 住瑜伽觀彼本末因縁矣可思之。或云。本
| T2217_.59.0632b10: | 末但約機。實行久已本末異故 | 云云 | 此等義 |
T2217_.59.0632b12: 而令説今經也。今謂。加持身中有四身故。
T2217_.59.0632b13: 若約法知自性身説云本三身説云末。若約
T2217_.59.0632b14: 人則自性會衆云本久已故。加持世界機云
T2217_.59.0632b15: 末實行故。今教主觀此本末因縁現瑞無
T2217_.59.0632b16: 障礙故云究竟無礙也。此本末人法皆俗諦
T2217_.59.0632b17: 門故云照俗之權。自證位契實之境界爲第
T2217_.59.0632b18: 一實際故。經中云得一切智智是也。佛與
T2217_.59.0632b19: 金剛手問答彼因縁即今經也。然如古義
T2217_.59.0632b20: 者得一切智智位云今經説會耶。若許違
T2217_.59.0632b21: 經現文又背疏釋。疏云。如是自證之境説者
T2217_.59.0632b22: 無言觀者無見。不同手中菴羅果可轉授
T2217_.59.0632b23: 他人也矣。釋云。自證是證境界。非説儀式
T2217_.59.0632b24: 耳。問。具縁品云。眞言相如是常依於二諦
T2217_.59.0632b25: 矣。自證位又非有説法耶。又大師釋中眞諦
T2217_.59.0632b26: 廢詮第一義離言。自性身以如義説彼爲
| T2217_.59.0632b27: | 密藏也 | 取意 | 但説者無言者且於自證位有 |
T2217_.59.0632b29: 言。若據説邊非無説也。猶如被疵者不
T2217_.59.0632c01: 改其體説受苦相。如何。答。若顯若密説法
T2217_.59.0632c02: 皆依世諦門也。釋通世諦明起教所由即
T2217_.59.0632c03: 此意矣。但二諦説法者疏釋云。若能解此世
T2217_.59.0632c04: 諦時自當通達第一義諦。故云二諦説法
T2217_.59.0632c05: 也矣。意依世諦説法而達第一義諦故云
| T2217_.59.0632c06: | 二諦説法也 | 爲言 | 大師釋説顯眞諦而爲眞 |
T2217_.59.0632c08: 即説矣。疏第十四云。如師子王在深窟中
T2217_.59.0632c09: 安住不動有時出窟頻申奮動。佛亦如是。若
T2217_.59.0632c10: 非如來加持神力則微妙寂絶不可得示
| T2217_.59.0632c11: | 現 | 略抄 | 又當卷上文云。出居外朝制斷刑賞 |
T2217_.59.0632c13: 非本地内證位也
T2217_.59.0632c14: 照俗之權等者。抄云。照俗之權者即後得智
T2217_.59.0632c15: 也契實之境界正體智之意也。意云。如來所
T2217_.59.0632c16: 現加持之迹尚如是爾。自證眞實之境當復
T2217_.59.0632c17: 云何矣
T2217_.59.0632c18: 若法不然等者。意云。若法之以迹知本。不
T2217_.59.0632c19: 然則有以跡知象以雨知龍等以微迹可
T2217_.59.0632c20: 推尋其體耶。然我已悉見外用迹雖知有
| T2217_.59.0632c21: | 自證智未知此智從何得之也 | 爲言 | 是衆會 |
T2217_.59.0632c23: 而問佛言等者。今此四字釋經白佛言三字
T2217_.59.0632c24: 歟。已上總釋上所條問生起之意也。次下
T2217_.59.0632c25: 梵本云至得明了別釋如來應供正遍知得
T2217_.59.0632c26: 一切智智之文也
T2217_.59.0632c27: 云何如來應供正遍知者。問。佛有十號。何
T2217_.59.0632c28: 但擧三號耶。答。法華序品擧三號嘉祥義
T2217_.59.0632c29: 疏第二釋云。略説三號則存彼國之稱。如
T2217_.59.0633a01: 來爲人應供爲斷正遍知爲智。人具智斷
T2217_.59.0633a02: 在義略圓故矣。今又可准彼矣。彼國稱者
T2217_.59.0633a03: 天竺語也。故經云多陀阿伽度阿羅訶三藐
T2217_.59.0633a04: 三佛陀矣。梵云但他掲多者。法華如上出。
T2217_.59.0633a05: 大品幷智論云。多陀阿伽陀皆如來梵號也。
T2217_.59.0633a06: 玄賛第二云。多陀如義阿伽度來義。阿羅訶
T2217_.59.0633a07: 應義。三正義。藐等義。又三正義。佛陀覺義。
T2217_.59.0633a08: 即是如來應正等覺十號之中初三號也矣｣
T2217_.59.0633a09: 如諸佛乘如實道等者。問。今教主本覺法然
T2217_.59.0633a10: 佛。何論來去義耶。答。疏第十九云。此自證
T2217_.59.0633a11: 境界出過語言道。以知自證非可宣説而
T2217_.59.0633a12: 授與人住如斯智故得如來名也。又如
| T2217_.59.0633a13: | 佛之理自然而證知名爲如來 | 文 | 抄第十云。 |
T2217_.59.0633a15: 住如斯理名之爲來。又如佛之理如也。
| T2217_.59.0633a16: | 自然而證來也 | 文 | 當知。法然如佛之理是乘 |
T2217_.59.0633a18: 也。又自證境言斷是如義。住知此理之智
T2217_.59.0633a19: 即來義也。非同顯乘如来義耳。問。金剛頂
T2217_.59.0633a20: 開題云。各各衆生修如實道去成正覺來
| T2217_.59.0633a21: | 化衆生故名如來 | 文 | 何。答。彼且約行者顯 |
T2217_.59.0633a23: 藏記云。如去謂自凡位修行成正覺也。乘
T2217_.59.0633a24: 如而行故曰如去。如來謂成佛以後悲願力
| T2217_.59.0633a25: | 故垂化也。乘如來故曰如來 | 文 | 疏明法然 |
T2217_.59.0633a27: 佛故云衆生去成等。可悉之。或擧顯家修
T2217_.59.0633a28: 生成佛類今本有成佛也。或擧化他成道
| T2217_.59.0633a29: | 擬自證成佛也。故云如諸佛 | 乃至 | 今佛等 |
T2217_.59.0633b02: 如道後顯曰來。應身如來乘如實道曰如
T2217_.59.0633b03: 來成正覺曰來。化身如來者化身化人不
| T2217_.59.0633b04: | 過時不待時曰如八相趣果曰來 | 文 | 准此 |
T2217_.59.0633b06: 隨宜可判耳
T2217_.59.0633b07: 一切諸佛等者。疏第十九云。又如諸佛所行
T2217_.59.0633b08: 之道自然證處我亦如是而去故名如去也
| T2217_.59.0633b09: | 文 | 私云。自然證處者即涅槃安樂處也。抄云。 |
| T2217_.59.0633b11: | 安樂處故 | 文 |
T2217_.59.0633b13: 有此一名更無餘名。答曰。佛功徳無量名
T2217_.59.0633b14: 號亦無量。此名取其大者。以人多識故。復
T2217_.59.0633b15: 有異名名多陀阿伽陀等。云何名多陀阿
T2217_.59.0633b16: 伽陀。如法相解如法相説。如諸佛安隱道
T2217_.59.0633b17: 來佛如是來更不去後有中。是故名多陀
| T2217_.59.0633b18: | 阿伽陀 | 文 | 同論疏第二 | 惠影 | 云。多陀阿伽度此 |
| T2217_.59.0633b20: | 説 | 文 | 私云。論疏各三義。今何云四義矣。今 |
T2217_.59.0633b22: 如説。釋中有如去。論釋合論有四義歟。論
T2217_.59.0633b23: 更不去後有中者別義歟。可尋之
T2217_.59.0633b24: 阿闍梨意等者。抄云。又去是自利。説是利他。
| T2217_.59.0633b25: | 故存如説 | 文 | 問。大師釋中皆以如來爲利 |
T2217_.59.0633b27: 知是自利。如來如説即利他也。准大師釋。如
T2217_.59.0633b28: 來果後垂化故加持世界利他。如説是如實
T2217_.59.0633b29: 相説故如義自證説。即自性會説。然今教主
| T2217_.59.0633c01: | 云如來順古也 | 爲言 | 又法身知而説應化知 |
T2217_.59.0633c03: 梵言含四義之中譯者存意不同而各取一
T2217_.59.0633c04: 義兩義各別。所以今譯者略取二義欲顯
T2217_.59.0633c05: 自利利他意也。然順古題如來一義也。更
T2217_.59.0633c06: 解云。如去如來約身業分自他。如知如説
T2217_.59.0633c07: 約語意別自他也
T2217_.59.0633c08: 阿羅訶者等者。此釋經應供文也。抄云。謂
T2217_.59.0633c09: 羅字是塵義。塵即煩惱故。訶是風輪即降伏
| T2217_.59.0633c10: | 即害也。謂是以永害煩惱賊故 | 文 | 問。抄釋 |
T2217_.59.0633c12: 無塵如何。答。不達八轉聲翻梵輒難定。嘉
T2217_.59.0633c13: 祥義疏第一云。雜心翻羅漢以爲無著故
| T2217_.59.0633c14: | 經翻阿羅訶亦云無著 | 文 | 可思之 |
T2217_.59.0633c16: 阿羅名賊訶名殺。是名殺賊。如偈説。佛以
T2217_.59.0633c17: 忍爲鎧精進爲鋼鉀持戒爲大象禪定爲
T2217_.59.0633c18: 良弓智惠爲好箭外破魔王軍内滅煩惱
T2217_.59.0633c19: 賊。是名阿羅訶。復次阿名不訶名生。是名
T2217_.59.0633c20: 不生。佛心種子後世田中不生。無明糠脱故。
T2217_.59.0633c21: 復次阿羅訶名應受供養。佛諸結使除盡得
T2217_.59.0633c22: 一切智惠故應受一切天地衆生供養。以
| T2217_.59.0633c23: | 是故佛名阿羅訶 | 文 | 此中不擧施事。破魔 |
T2217_.59.0633c25: 又若約一無明義有衆生同斷義故令衆
T2217_.59.0633c26: 生生善心故有無畏施義歟
T2217_.59.0633c27: 謂佛心種子等者。佛心諸惑斷盡故又不受
T2217_.59.0633c28: 生死有漏果報。猶如糠脱米田中更不生也。
T2217_.59.0633c29: 煩惱譬糠生死有漏類田中也。穀皮是糠
T2217_.59.0634a01: 也。嘉祥義疏云。阿羅漢是外國語。以三義
T2217_.59.0634a02: 訓之。一者殺賊。以智惠刃殺煩惱賊。此約
T2217_.59.0634a03: 離因患就現在論也。二者不生。以煩惱糠
T2217_.59.0634a04: 脱故後世田中更不復生。此約離果患就
T2217_.59.0634a05: 未來論也三者應供。具足智斷應受供養
| T2217_.59.0634a06: | ○謂内應眞理故外應供養 | 文 | 此三義同今 |
T2217_.59.0634a08: 三藐名正等者智論第二云。云何名三藐三
T2217_.59.0634a09: 佛陀。三藐名正遍。佛名知。是言正遍知一
T2217_.59.0634a10: 切法。問曰。云何正遍知。答曰。復次知一切
T2217_.59.0634a11: 法實不壞相不増不減。云何名不壞相。心行
T2217_.59.0634a12: 處滅言語道斷過諸法如涅槃相不動。以
| T2217_.59.0634a13: | 是故名三藐三佛陀 | 文 |
T2217_.59.0634a15: 云何念佛。答曰。行者一心念佛得如實智
T2217_.59.0634a16: 惠大慈大悲成就。是故言無錯謬。麁細多
T2217_.59.0634a17: 少皆是實故名多陀阿伽度。亦如過去未來
T2217_.59.0634a18: 現在十方諸佛於衆生中起大悲心行六
T2217_.59.0634a19: 波羅蜜得諸法相來至阿耨○菩提中。此
T2217_.59.0634a20: 佛亦如是。是名多陀阿伽度。如三世十方
T2217_.59.0634a21: 諸佛○去至涅槃。此佛亦如是去。以是故
T2217_.59.0634a22: 亦名多陀阿伽度。有如是功徳故應受一
T2217_.59.0634a23: 切諸天世人最上供養。是故名阿羅訶。若有
| T2217_.59.0634a24: | 人言。何以故○ | 云云。已下 全同 | 私案。此論釋如來應 |
T2217_.59.0634a26: 也。釋阿羅訶如是功徳者指前阿伽度三
T2217_.59.0634a27: 義也。此徳爲因成應供義也。若有人言下
T2217_.59.0634a28: 以前應供爲因成正遍知義也。或疑云。但
| T2217_.59.0634a29: | 佛如實説如來如去故 | 指如是功徳文即前 阿伽度中三義也 | 應受 |
| T2217_.59.0634b01: | 最上供養耶 | 智論正文無耶字。 疏中加歟可檢唐本 | 以佛下通難 |
| T2217_.59.0634b03: | 正遍智惠故 | 爲言 | 又准此文但有三義。何疏 |
T2217_.59.0634b05: 等義含如知義歟。故疏云。如法實相知已
| T2217_.59.0634b06: | 亦如實相説 | 云云 | 或餘文中説四義歟。論中 |
T2217_.59.0634b08: 同矣
T2217_.59.0634b09: 然此宗中佛陀名覺等者。覺有開敷義。知不
T2217_.59.0634b10: 爾歟。問。遍覺遍知其義同。遍知何不譬開
| T2217_.59.0634b11: | 敷蓮。故大師釋云。覺知義相渉故 | 文 | 況佛地 |
| T2217_.59.0634b13: | 如蓮華開故名一切智者 | 文 | 此文同今文。若 |
T2217_.59.0634b15: 開覺義雖通顯開敷義局密歟。心蓮開敷名
T2217_.59.0634b16: 佛故云亦能開敷一切衆生即此意矣。又蓮
T2217_.59.0634b17: 華有當體譬喩。譬雖通顯體唯密故。疏第
T2217_.59.0634b18: 十九云。觀於自心八葉蓮華。此花不從餘
| T2217_.59.0634b19: | 處生即從意生。意即是華無二無別也 | 文 | 又 |
T2217_.59.0634b21: 覺知二義。故又義。南方是諸佛灌頂方。覺是
T2217_.59.0634b22: 當開敷覺華義。故佛陀名覺爲密乘談歟。
T2217_.59.0634b23: 又般若寺抄釋此文云。如常所言三覺義也
| T2217_.59.0634b24: | 文 | 私云。亦能下覺他義。已上自覺義。二利具 |
T2217_.59.0634b26: 梵云薩婆若那等者。智證大師疏抄云。梵云
T2217_.59.0634b27: 薩婆若那即是一切智智。有本云薩婆若若
T2217_.59.0634b28: 那或本停若重字也。唐本云若那若那。今
T2217_.59.0634b29: 案。言薩婆者是一切也。若若那那是智智
T2217_.59.0634c01: 也。若存一若那者智智之義不成。又云。
T2217_.59.0634c02: 釋論云薩婆若多者即一切智。疑云。一切
T2217_.59.0634c03: 之言彼此不異。至於智言梵語似異。其
T2217_.59.0634c04: 意如何。阿闍梨云。梵語之中讀那若爲多。
| T2217_.59.0634c05: | 例如此間音相似者渉而用之 | 文 | 即心義云。 |
| T2217_.59.0634c07: | 云一切智智 | 文 | 即身章云。薩婆若云一切 |
| T2217_.59.0634c08: | 智。正體智。薩云若云一切種智。後得智 | 取意 |
T2217_.59.0634c10: 各顯一義。若那若多雖似異一種梵語。故
T2217_.59.0634c11: 良賁釋云。大品以若一字通名智惠。以般
T2217_.59.0634c12: 助若若名惠。以娜助若若名智。般若云
| T2217_.59.0634c13: | 惠闍那云智。而亦惠處説智智處説惠 | 文 |
T2217_.59.0634c15: 智智義。又云一切智智者此有二智。一切
T2217_.59.0634c16: 智者即證如智。下言智者一切種智後得智
| T2217_.59.0634c17: | 文 | 准此釋但云智含二智。智智者開二智 |
T2217_.59.0634c19: 切智。薩云若云一切種智。若一字含二智
T2217_.59.0634c20: 也。故今經云一切智。智論又可云一切智
| T2217_.59.0634c21: | 智也。故般若經等中一切智智 | 文 |
T2217_.59.0634c23: 多者。薩婆秦言一切。若秦言智。多秦言相。
T2217_.59.0634c24: 一切如先説。名色等諸法。佛知是一切法一
T2217_.59.0634c25: 相異相漏相非漏相作相非作相等一切法各
T2217_.59.0634c26: 各相各各力各各因縁各各果報各各性各各
T2217_.59.0634c27: 得各各失。 一切智惠力故一切世一切種盡
| T2217_.59.0634c28: | 遍解知。以是故説 | 文 | 一切如先説者。同卷上 |
T2217_.59.0635a01: 有一切法。所謂名色○復次一切法所謂色
T2217_.59.0635a02: 無色可見不可見有對無對有漏無漏有爲
T2217_.59.0635a03: 無爲○如是等無量二法門攝一切法○復
T2217_.59.0635a04: 次一切法所謂善法不善法無記法○如是
T2217_.59.0635a05: 等無量三法門攝一切法。復次一切法所謂
T2217_.59.0635a06: 過去法未來法現在法非過去未來現在法○
T2217_.59.0635a07: 如是等無量四法門攝一切法。復次一切法
T2217_.59.0635a08: 所謂色法心法心數法心不相應諸行法無爲
T2217_.59.0635a09: 法○如是等無量五法門攝一切法。復次
T2217_.59.0635a10: 一切法所謂五衆及無爲○如是等無量六
T2217_.59.0635a11: 法門攝一切法。七八九十等諸法門。復次一
T2217_.59.0635a12: 切法所謂有法無法空法實法所縁法能縁法
T2217_.59.0635a13: 聚法散法等○如是等種種無量阿僧祇法門
T2217_.59.0635a14: 所攝諸法。以是無礙智惠盡遍知上諸法
| T2217_.59.0635a15: | 名爲一切智一切種智 | 文 | 私案。疏中前後文 |
| T2217_.59.0635a16: | 合論取意 | 略抄 | 准論文。名色等二三四五六 |
T2217_.59.0635a18: 智所知行相也。謂今智正知二法乃至無量
T2217_.59.0635a19: 法一相等及各各相各各力等也。木幡義云。
T2217_.59.0635a20: 上二三四五六等擧能攝名數。是一切下釋
T2217_.59.0635a21: 所攝法體。故上云攝一切法今云是一切
T2217_.59.0635a22: 法耳
T2217_.59.0635a23: 一切謂名色等者。智證大師抄云。一切謂名
| T2217_.59.0635a24: | 色等阿闍梨云。謂一字勢至各各失也 | 文 | 意 |
| T2217_.59.0635a26: | 爲一。其性廣博故名爲切 | 文 | 問。名色二法云 |
T2217_.59.0635a28: 法取盡。故大論云。一切世間中唯有名與
| T2217_.59.0635a29: | 色 | 文 | 故知。名者名心法。以色心盡一切法 |
T2217_.59.0635b02: 一字攝菩提心等種種一法門。或以二字
T2217_.59.0635b03: 攝止觀等種種二法門○乃至無量字攝無
| T2217_.59.0635b04: | 量法門 | 文 | 此既從一至無量。今何不擧一 |
T2217_.59.0635b06: 故。彼顯於法自在義故。或此二三等各攝
T2217_.59.0635b07: 諸法盡。彼一二等未盡諸法。菩提心止觀
T2217_.59.0635b08: 等唯淨法故。又問。智度一切智是二乘智歟。
T2217_.59.0635b09: 故論云。一切智是聲聞辟支佛事。道智是諸
| T2217_.59.0635b10: | 菩薩事。一切種智是佛事 | 文 | 若爾何今證佛 |
T2217_.59.0635b12: 相有分而不能盡知。故總相受名。佛一切
T2217_.59.0635b13: 種智皆是眞實。聲聞辟支佛但有名字一切
| T2217_.59.0635b14: | 智 | 文 | 疏第七云。又大論明薩婆若有三種 |
T2217_.59.0635b16: 切種智是佛不共法。此三智其實一心中得。
| T2217_.59.0635b17: | 爲分別令人易解故作三種名 | 文 | 故知。佛 |
T2217_.59.0635b19: 故今文是明佛智故無失
T2217_.59.0635b20: 今謂一切智智等者。或云。此心非簡釋論
T2217_.59.0635b21: 釋智智重點之義也。非但以一切種等者釋
T2217_.59.0635b22: 論一切智惠力故意也。今案。非但以一切種
T2217_.59.0635b23: 等顯今經一切智勝論一切智也。彼一切種
T2217_.59.0635b24: 唯名所知諸法。一智知一切故。故花嚴師
T2217_.59.0635b25: 釋華嚴經一切智云。窮達一切法圓照一
| T2217_.59.0635b26: | 切境名一切智也 | 文 | 故知。論一切智依主立 |
T2217_.59.0635b28: 故云以一切種知一切法也。故即身義云。
T2217_.59.0635b29: 一切智智者一切佛各具刹塵智故名一切
| T2217_.59.0635c01: | 智智。不同顯家一智以對一切得此名 | 略 |
| T2217_.59.0635c02: | 抄 | 亦知已下釋次智字。是智中之智義也。前 |
T2217_.59.0635c04: 也。即正後二智行相歟。問。智中之智釋未必
T2217_.59.0635c05: 二智義歟。又新仁王經疏云。一切智智者此
T2217_.59.0635c06: 有二智。一切智者即證如智。下言智者一切
| T2217_.59.0635c07: | 種智後得智也 | 文 | 違此釋矣。又大師釋未必 |
T2217_.59.0635c09: 今宗規摸耶。答。智智兩言二智配釋隨宜安
T2217_.59.0635c10: 立。寶師涅槃疏云。由闍那俗智能顯實智
| T2217_.59.0635c11: | 故 | 文 | 准此今釋勝歟。大師釋智智各通二智 |
T2217_.59.0635c13: 境。況今宗耶。二智各知事理法故諸義無
T2217_.59.0635c14: 違耳。但至同顯乘者既云非但以一切種。
T2217_.59.0635c15: 若後得若正智皆能知智無量故永異顯矣。
T2217_.59.0635c16: 顯家正智證一切法如故云一切智後智
T2217_.59.0635c17: 縁一切法故云一切種智也。又智中之智
T2217_.59.0635c18: 者一切智言同論故云爾。實非顯也。問。能
T2217_.59.0635c19: 知一多勝劣可然。所知事理又有淺深耶。
T2217_.59.0635c20: 答。彼縁起法事理。此六大本有事理也。彼所
T2217_.59.0635c21: 生末也。此能生本也。又密事理性之處性相
T2217_.59.0635c22: 故。又彼一心眞理。此六大法性故
T2217_.59.0635c23: 如是自證之境等者。自證之境者指經中得
T2217_.59.0635c24: 一切智智也。云今謂一切智智是也。謂彼
T2217_.59.0635c25: 位如義語不談故云説者無言。一一心不縁
T2217_.59.0635c26: 故云觀者無見。謂之法身自證號之密宗
T2217_.59.0635c27: 玄底。故疏上文云。然此自證三菩提言語盡
| T2217_.59.0635c28: | 竟心行亦寂 | 文 | 又大師釋云。五居足斷十慮 |
| T2217_.59.0635c29: | 手亡 | 文 |
T2217_.59.0636a02: 不依他言説故云爾。非謂自證位絶言
T2217_.59.0636a03: 説歟。觀夫顯乘以一心爲理故實證時無
T2217_.59.0636a04: 色無言也眞言以六大爲理故自證位三密
T2217_.59.0636a05: 宛然也。既具三密何云無言無見。又五言
T2217_.59.0636a06: 十心悉滅何有自證耶。答。凡大日如來住加
T2217_.59.0636a07: 持身奮迅示現時。金剛手致得一切智智問。
T2217_.59.0636a08: 是則課加持身疑本地事故。疏又約加持
T2217_.59.0636a09: 身云説者觀者。指自證位故云無言無見
T2217_.59.0636a10: 也。彼自證位無師自悟故在本地身不以
T2217_.59.0636a11: 言語可授人也。次擧喩即此意也。然在加
T2217_.59.0636a12: 持身爲自受法樂説彼自證之境也。故疏
T2217_.59.0636a13: 第十二云。如飮水者冷熱自知尚不可爲
T2217_.59.0636a14: 不飮人説。況如來境耶。然佛以加持力故
| T2217_.59.0636a15: | 説此不可説 | 文 | 又第六。若是自然之惠則非 |
T2217_.59.0636a17: 假令種種方便爲未嘗者説之終不解。然
T2217_.59.0636a18: 佛大方便力以無相法身作種種名相加持
| T2217_.59.0636a19: | 令諸衆生以因果法證得非因非果法 | 文 |
T2217_.59.0636a21: 法身作名相。定知本知無相位無言語明
T2217_.59.0636a22: 者歟。況後文歎方便智明俗諦説法義。第
T2217_.59.0636a23: 一義諦本地自證位無説法義决定矣。又至
T2217_.59.0636a24: 一心三密難者。顯家以一心爲極。故法身
T2217_.59.0636a25: 雖無形説自證成道自受用爲本。彼身無
T2217_.59.0636a26: 説非無身口等。若爾今法身雖具三密自
T2217_.59.0636a27: 證位無説何失。加持身猶現瑞時不説法歟。
T2217_.59.0636a28: 凡廣案自宗意有相無相重重。略作四重
T2217_.59.0636a29: 釋。初淺略釋遮情無相。謂遮九種迷情妄假
T2217_.59.0636b01: 相故。經云非青非黄等是也。此説同顯
T2217_.59.0636b02: 家百非洞遣果性不可説故大師雖同天台。
T2217_.59.0636b03: 非無淺深。彼四言不及故。此如義破執故。
T2217_.59.0636b04: 後於表徳顯實中有三。初有相有相。自性
T2217_.59.0636b05: 法身爲劣惠所説五部三密等軌則也。經云。
T2217_.59.0636b06: 於當來世時劣惠諸衆生唯依於有相隨順
| T2217_.59.0636b07: | 説是法 | 文 | 次無相有相。謂被勝惠所説。 |
T2217_.59.0636b09: 也。大師釋云。若入
字門悉離一切相。離| T2217_.59.0636b10: | 相之相無相不具 | 文 | 又經第七卷云。甚深無 |
| T2217_.59.0636b12: | 説 | 文 | 此文無相證今重有相證前重也。後 |
T2217_.59.0636b14: 言心兩種倶絶。然理智宛然非都無故自有
T2217_.59.0636b15: 理智覺本不生云自證三菩提也。疏第十
T2217_.59.0636b16: 九云。當知此空是自證之理也。想既空無所
| T2217_.59.0636b17: | 有名亦如是 | 文私云。想者一一 心。名者如義語也 | 又云。於究竟 |
| T2217_.59.0636b19: | 自然智加持此字門故生無量語 | 文自證空法 中自有理 |
| T2217_.59.0636b20: | 智覺不空故云而具一切功 徳此徳皆無想故云空法也 | 瑜祇經云。我本無有 |
| T2217_.59.0636b21: | 言。但爲利益説 | 文我本無有言者本地自證位也。 疏云。自證之理是也。但爲利益 |
| T2217_.59.0636b22: | 説者被勝劣二機有相無相教意。 疏依自然智加持生無量語是也 | 又不思議疏下云。 |
T2217_.59.0636b24: 中祕釋者阿字自説本不生故。三祕祕中祕
| T2217_.59.0636b25: | 釋者本不生理自有理智自覺本不生故 | 云 |
| T2217_.59.0636b26: | 云 | 以此文如次證表徳三重矣。大師釋。非 |
| T2217_.59.0636b28: | 縁。不二心所證而已 | 文 | 私云。以前二句證 |
T2217_.59.0636c02: 菴摩勒果者。智證抄云。唐土有賣菴之菓
T2217_.59.0636c03: 者。其形如本國夏梨。淨名疏中云。有翻似
| T2217_.59.0636c04: | 捺而非捺。其義似當 | 是私謂也 云云 | 注浴像經云。 |
T2217_.59.0636c06: 甘子是也。奧法師云。此云酢味似桃之也。
| T2217_.59.0636c07: | 浮草也 | 云云 |
T2217_.59.0636c09: 釋迦文佛至罽那尸棄佛爲初阿僧企。是
T2217_.59.0636c10: 中菩薩永離女人身。從罽那尸棄佛至燃
T2217_.59.0636c11: 燈佛爲二阿僧企。是中菩薩以七枚青蓮
T2217_.59.0636c12: 華供養燃燈佛。敷鹿皮衣布髮掩泥。是時
T2217_.59.0636c13: 燃燈佛便授其記。汝當來世作佛名釋迦
T2217_.59.0636c14: 牟尼。從燃燈佛至毘婆尸佛爲第三僧企
| T2217_.59.0636c15: | 文 同第九云。燃燈 佛舊名定光佛也 | 私云。依此文定光授決者釋 |
T2217_.59.0636c17: 釋第八引不思議境界經云。普賢菩薩告徳
T2217_.59.0636c18: 藏菩薩云。世尊初從燃燈佛所得受記已。
T2217_.59.0636c19: 即便入於如來不思議境界三昧常無功用
| T2217_.59.0636c20: | 自然應現無量佛事 | 文 | 金剛般若經云。燃燈 |
| T2217_.59.0636c22: | 作佛號釋迦牟尼 | 文 | 惠影疏第二云。燃燈佛 |
| T2217_.59.0636c23: | 者是定光佛 | 文 |
| T2217_.59.0636c25: | 何 | 乃至 | 自覺之惠者釋云何 | 乃至 | 得一切智智 |
| T2217_.59.0636c26: | 之文也。云何 | 乃至 | 一切智智者釋彼得 | 乃至 | 一 |
T2217_.59.0636c28: 彼得句。所謂安立無量乘者釋或聲聞乘道
| T2217_.59.0636c29: | 乃至 | 摩睺羅伽法之文也。示現無量身者釋 |
| T2217_.59.0637a01: | 若有衆生 | 乃至 | 非人等身之文也。各各 | 乃至 | 解 |
| T2217_.59.0637a02: | 脱味者釋各各 | 乃至 | 解脱味之文也。此妙已 |
T2217_.59.0637a04: 能化所化相違。又所問通内證外用。結何唯
T2217_.59.0637a05: 云方便耶。答。或云。問佛得是問可令行
| T2217_.59.0637a06: | 者得之故。又問佛得專爲行者之故 | 云云 |
| T2217_.59.0637a07: | 或云。依經意作釋也 | 云云 | 私云。經釋影略佛 |
T2217_.59.0637a09: 二乘六道。九界衆生自心品即佛界一切智
T2217_.59.0637a10: 智故。故上釋云。即是衆生自心品。即是一切
| T2217_.59.0637a11: | 智智 | 文 | 又下釋云。一切衆生色心實相即是 |
| T2217_.59.0637a12: | 如來平等智身 | 文 | 故經釋無違。又衆會疑心 |
| T2217_.59.0637a14: | 方便有向上向下故二倶結之 | 向上自證 向下化他 |
T2217_.59.0637a16: 上經文上既牒釋故。妙方便之結專同經方
T2217_.59.0637a17: 便之文故。下釋方便道合龍樹般若方便
T2217_.59.0637a18: 文可思之。或又經二句如次約如來及衆
T2217_.59.0637a19: 會歟。彼者指衆會。待如來故。疏擧上問
T2217_.59.0637a20: 云得此一切智智。可思之
T2217_.59.0637a21: 毘婆沙説有五道者。彼論第百一有此説也。
| T2217_.59.0637a22: | 智證大師五道六道決五道爲正 | 云云 | 今疏中 |
T2217_.59.0637a24: 爲正歟。疏下文中三十六倶胝不開修羅
T2217_.59.0637a25: 故抄中開修羅違疏。故智論云。小乘三藏
T2217_.59.0637a26: 唯説五道不説六道。摩訶衍中説六道。如
| T2217_.59.0637a27: | 法華説見六趣 | 文 | 今釋同論矣。指事云。小 |
| T2217_.59.0637a28: | 五大六文 | 云云 |
T2217_.59.0637b01: 中説欲界有三十六處。謂寒熱地獄各八共
T2217_.59.0637b02: 成十六也。又四大州。此四州又各有二隨
| T2217_.59.0637b03: | 州 | 合十二州。 幷前二十八 | 及六欲天幷傍生鬼合三十六 |
| T2217_.59.0637b04: | 文 | 抄第二云。三十六倶胝者起信疏云○三 |
T2217_.59.0637b06: 此界十三處。幷色界十八天處。無色界四天
T2217_.59.0637b07: 處。如是三十五處生死輪轉。今開修羅即
| T2217_.59.0637b08: | 三十六 | 文 | 今三十六處疏意局欲界。抄通三 |
T2217_.59.0637b10: 欲名信喜好樂者。欲者希望爲性。信者心淨
T2217_.59.0637b11: 爲性。喜是希求義也。玉篇云樂也。心淨希
T2217_.59.0637b12: 求爲俗。即善欲也。唯識論釋信云。深忍樂
| T2217_.59.0637b13: | 欲心淨爲性 | 文 | 今釋欲云信憙好樂。信欲樂 |
T2217_.59.0637b15: 何。答。通三性中今且約善欲作釋歟。得道
T2217_.59.0637b16: 人所好皆善欲故
T2217_.59.0637b17: 性名積習等者。抄云。由本性故能積薫習
T2217_.59.0637b18: 之相漸生。欲樂順性起業。即當本性住也。
T2217_.59.0637b19: 性先有欲得因縁而生。譬如先有瘡得觸
T2217_.59.0637b20: 因縁然後血出。或時従欲爲性者欲數數希
| T2217_.59.0637b21: | 望不捨遂成其性。即習所成也 | 文 | 准法相等 |
T2217_.59.0637b23: 漏聞薫等力所薫増云習所成也。然今性
| T2217_.59.0637b24: | 欲是染心。故性名染心 | 文 | 何云本性住等 |
T2217_.59.0637b26: 性歟。云信喜好樂即此意也。但染心者抄
T2217_.59.0637b27: 云。言染心者非惟不善有覆名染。但約耽
| T2217_.59.0637b28: | 着其事名染。具通三性 | 文 | 或云。性自性習 |
T2217_.59.0637c01: 積而成貪性。内成貪性故外行貪欲。相從
T2217_.59.0637c02: 性生者。性顯外云相即欲也。故云欲隨性
| T2217_.59.0637c03: | 作也 | 云云 |
T2217_.59.0637c05: 染利鈍。今明染心。事謂事業。即染心爲業。
T2217_.59.0637c06: 欲名隨縁起者通染淨縁。謂惡欲衆生隨邪
T2217_.59.0637c07: 教常入惡故鈍。善欲衆生隨善友等樂道
T2217_.59.0637c08: 修助道法故利。或可言。染心者具通三性
| T2217_.59.0637c09: | 文 | 依此釋。善心作事可訓。又事是體義。染 |
T2217_.59.0637c11: 是事釋論中具明者。智論第二十四有今性
| T2217_.59.0637c12: | 名積習 | 乃至 | 隨縁起之文同。但性名染心爲事 |
| T2217_.59.0637c13: | 云云 | 異今文矣。又論下文云。隨所著生欲。 |
| T2217_.59.0637c14: | 隨欲染心。隨深心趣向 | 云云 | 染深相違。可 |
T2217_.59.0637c16: 龍樹云般若等者。智論第一百云。般若波羅
T2217_.59.0637c17: 蜜中雖有方便。方便雖有般若。而隨多受
T2217_.59.0637c18: 名。般若與方便本體是一以所用小異故
T2217_.59.0637c19: 説別。譬如金師以巧方便故以金作種種
| T2217_.59.0637c20: | 異物雖皆是金而各異名 | 文 | 私案。智論中 |
T2217_.59.0637c22: 義轉用歟。或又論以般若方便爲異物更
T2217_.59.0637c23: 以理爲本體歟。今云眞金智體。又轉用歟。
T2217_.59.0637c24: 又嘉祥釋般若爲體。又智論次上文云。般若
| T2217_.59.0637c25: | 波羅蜜體 | 云云 | 或以此内證外用同彼權實 |
T2217_.59.0637c27: 復次此中問意等者。凡於金剛手疑問有二
T2217_.59.0637c28: 意。謂前釋意種種方便道無量乘無量身爲
T2217_.59.0637c29: 加持世界事。今釋心以彼即爲自性會事。
T2217_.59.0638a01: 問。疑問起專擧所現事可疑之。況隨種種
T2217_.59.0638a02: 趣等文指實行之言非加持世界。何有此
T2217_.59.0638a03: 儀耶。就中大師引今文成如常人天乘等
T2217_.59.0638a04: 義。何。答。疑問雖依現瑞。金剛手惟忖以加
T2217_.59.0638a05: 持世界種種身説推知自性土各説三密之
T2217_.59.0638a06: 儀。豫述彼意歟。故上釋云。普見加持世界
T2217_.59.0638a07: 唯説平等法門。即知如來將演遍一切乘自
| T2217_.59.0638a08: | 身成佛之教。故下文所問乘此而生也 | 文 | 既 |
T2217_.59.0638a10: 教主各説自證法門故云隨種種性欲。又
T2217_.59.0638a11: 外院中六道四生羅列故云隨種種趣也。此
T2217_.59.0638a12: 等皆自性所成眷屬非實行歟。或又指未來
T2217_.59.0638a13: 機歟。或現佛身等者從法門身現羯磨身
T2217_.59.0638a14: 歟。大師釋中證如常是隨義轉用。疏意加持
T2217_.59.0638a15: 世界猶説眞言道。故況住心論中引今文
T2217_.59.0638a16: 證深祕義耳。或又寶鑰住心論如次依疏
T2217_.59.0638a17: 家正釋復次意歟。宣説眞言道者開會意歟。
T2217_.59.0638a18: 又解云。前釋約加持世界正説時云如此
T2217_.59.0638a19: 事復云何而得也。今釋發起未來流通四重
T2217_.59.0638a20: 壇故問也。具縁品所説七日作壇等事是也。
T2217_.59.0638a21: 即是發起大悲胎藏曼荼羅也者此意矣
T2217_.59.0638a22: 於薩婆若平等心地者。法佛平等心地也。謂
T2217_.59.0638a23: 如來一切智性同一味故云平等。此智性是
T2217_.59.0638a24: 曼荼所依故云地也。從此心地現四重聖
T2217_.59.0638a25: 衆故云畫作諸佛等也。畫作者現作義也。
T2217_.59.0638a26: 故疏第三云。然以如來加持故。從佛菩提自
T2217_.59.0638a27: 證之徳現八葉中胎藏身從金剛密印現
T2217_.59.0638a28: 第一重金剛手等諸内眷屬從大悲萬行現
T2217_.59.0638a29: 第二重摩訶薩埵諸大眷屬從普門方便現
| T2217_.59.0638b01: | 第三重一切衆生喜見隨類之身 | 文 | 問。若爾 |
T2217_.59.0638b03: 彼開發衆生心地之曼荼故。此如來心地
T2217_.59.0638b04: 之曼荼故。爲欲明未發起衆生曼荼故先
T2217_.59.0638b05: 明已發起諸佛圓壇也。故次下釋云。佛從
| T2217_.59.0638b06: | 平等心地開發無盡莊嚴大曼荼羅已 | 説今 經自 |
| T2217_.59.0638b07: | 性會四 重壇也 | 還用開發衆生平等心地無盡莊嚴 |
| T2217_.59.0638b08: | 藏大曼荼羅 | 文 具縁品所説等 未來流通壇也 | 問。何以具縁品 |
T2217_.59.0638b10: 具縁品云。爾時薄伽梵告持金剛惠。常當
| T2217_.59.0638b11: | 於此夜而作曼荼羅 | 文 | 疏第五云。謂於第 |
T2217_.59.0638b13: 盡諸位安置諸供養具。明相未出已前使
| T2217_.59.0638b14: | 撥遣竟 | 文 | 斯乃末代傳法阿闍梨作内道場 |
T2217_.59.0638b16: 心妙白蓮胎藏正均等藏中造一切悲生曼
| T2217_.59.0638b17: | 荼羅 | 文 | 疏云。内心妙白蓮者此是衆生本心 |
T2217_.59.0638b19: 相自然智惠蓮華葉是大悲方便也。正以此
T2217_.59.0638b20: 藏爲大悲胎藏曼荼羅之體。其餘三重是從
T2217_.59.0638b21: 此自證功徳流出。諸善知識入法界門耳○
T2217_.59.0638b22: 此是如來祕傳之法不可形於翰墨。故寄
T2217_.59.0638b23: 在圖像以示行人。若得深意者自當默而
| T2217_.59.0638b24: | 識之 | 文 | 既云衆生本心。以衆生心地曼荼 |
T2217_.59.0638b26: 作諸佛菩薩等者直指具縁品所説歟。寄在
T2217_.59.0638b27: 圖像云畫作故但前義爲勝。果地曼荼故
T2217_.59.0638b28: 問。今佛菩薩等相配四重壇方如何。答。第
T2217_.59.0638b29: 十四云。又此曼荼羅一一分位各有種子用
T2217_.59.0638c01: 標記彼差別法界之門○隨彼四重分位
T2217_.59.0638c02: 從佛出者即是佛之幖幟。或從菩薩分位而
T2217_.59.0638c03: 出。或從二乘分位而出。或從天龍八部分
T2217_.59.0638c04: 位而出。當知階降差別各各表知種子不
| T2217_.59.0638c05: | 同也 | 文 | 准此文。諸佛菩薩二乘八部如次似 |
T2217_.59.0638c07: 那。第二院觀音金剛手。次院文殊等四菩薩。
| T2217_.59.0638c08: | 外院釋迦牟尼及所擧本尊等 | 文 | 准此釋常 |
T2217_.59.0638c10: 音金剛手等云第二院。故知以中壹八葉
T2217_.59.0638c11: 爲第一重也。文殊院等第二重四菩薩爲第
T2217_.59.0638c12: 三重第三重外院及釋迦牟尼爲第四重也。
T2217_.59.0638c13: 故知三重曼荼羅加中院爲四重壇也。三
T2217_.59.0638c14: 重約能圍遶聖衆四重能所合論也。當知今
T2217_.59.0638c15: 文諸佛者第一重中壹八葉四佛四菩薩。即一
T2217_.59.0638c16: 毘盧遮那醍醐果徳故云諸佛也。故疏第三
T2217_.59.0638c17: 云。從咽以上至如來頂相四智四三昧果徳
| T2217_.59.0638c18: | 佛身 | 文 | 次菩薩者三重中第一第二重三點眷 |
T2217_.59.0638c20: 第三云。自臍以上至咽出現無量十住諸菩
T2217_.59.0638c21: 薩。此中自有二重。從心以下諸大眷屬從心
| T2217_.59.0638c22: | 以上諸内眷屬 | 略抄 | 内大倶云諸菩薩故今 |
T2217_.59.0638c24: 重圓中第四也。二乘者釋迦院中擧伴顯主。
T2217_.59.0638c25: 彼院中有阿難須菩提目連迦葉等故。八部
T2217_.59.0638c26: 都外院所列八部衆故。故知非如次爲四
T2217_.59.0638c27: 重耳。又義三重但加八葉爲四重歟。疏第
| T2217_.59.0638c28: | 二十云。此八葉即是大悲胎藏第一重也 | 文 | 若 |
T2217_.59.0639a01: 但四佛四菩薩歟。大師釋云。大日即心王。餘
| T2217_.59.0639a02: | 尊即心數 | 文 | 可思之。或第七釋猶同此歟。 |
T2217_.59.0639a04: 一重歟。抄第六云。第一重有三。謂中臺鬢
| T2217_.59.0639a05: | 蘂八葉也 | 文 | 准此釋。第一重隨宜可取矣。 |
T2217_.59.0639a07: 尊加減也。疏第五云。且如是上文所説。從
T2217_.59.0639a08: 大日如來臍以下光明是此第二重位。自臍
T2217_.59.0639a09: 以上至咽所出光明爲第二重位。自咽以
| T2217_.59.0639a10: | 上乃至於頂相之光爲第一位 | 文 | 又第十五 |
| T2217_.59.0639a12: | 文 | 私云。前所説者指第三卷支分出現文也。 |
T2217_.59.0639a14: 以下現生身釋迦其眷屬不同。自臍以上
T2217_.59.0639a15: 至咽出現十住諸菩薩。然此中自有二重。
T2217_.59.0639a16: 從心已下諸大眷屬。從心已上諸内眷屬。
T2217_.59.0639a17: 從咽以上至頂相出現四智四三昧果徳佛
| T2217_.59.0639a18: | 身 | 取意 | 當知。或約上中下三分爲三重壇。 |
| T2217_.59.0639a20: | 廣澤胎要抄云。前後四重左右三重 | 云云 | 上方 |
| T2217_.59.0639a21: | 遍知院 | 第一重 | 釋迦院 | 第二重 | 文殊院 | 第三重 | 外部 |
| T2217_.59.0639a22: | 第四重 | 下方五大院 | 第一重 | 虚空藏院 | 第二重 | 蘇悉 |
| T2217_.59.0639a23: | 地院 | 第三重 | 外部 | 第四重。 | 故云前後四重也。左 |
| T2217_.59.0639a24: | 方金剛手院 | 第一重 | 除蓋障院 | 第二重 | 外部 | 第三重。 |
| T2217_.59.0639a25: | 右方觀音院 | 第一重 | 地藏院 | 第二重 | 外部 | 第三重。 | 故 |
| T2217_.59.0639a27: | 依經疏意。中壹八葉外上方 | 遍知院 | 下方 | 五大院 |
| T2217_.59.0639a28: | 左方 | 金剛手院 | 右方 | 觀音院 | 爲第一重也。第二重 |
| T2217_.59.0639a29: | 上方 | 文殊院 | 下方 | 虚空藏院 | 左方 | 除蓋障院 | 右方 | 地藏 |
| T2217_.59.0639b01: | 院 | 也。第三重上方釋迦院四方外金剛部衆等 |
T2217_.59.0639b03: 疏異。眞興僧都胎藏記云。上方遍智印下方
T2217_.59.0639b04: 不動等右方觀自在左方金剛手總名第一
| T2217_.59.0639b05: | 重院。第三妙吉祥 | 今言第三從中向外當第三故密云 第三。本經及儀軌又疏中皆云第 |
| T2217_.59.0639b06: | 二也。然圖 中在第三也 | 此方地藏尊南方除蓋障西方虚空 |
| T2217_.59.0639b07: | 藏及蘇悉地眷屬總爲第二重院 | 然蘇悉地 會有論之 |
T2217_.59.0639b09: 大護圖中闕之。可在第一重内。二守護門
T2217_.59.0639b10: 可在四方之内門也。然古記中判三重所攝
T2217_.59.0639b11: 尊位不定。又與圖中有合不合。皆任意端
| T2217_.59.0639b12: | 邪正難辨 | 取意 | 又准此記蘇悉地院第二重攝 |
| T2217_.59.0639b14: | 必爲別會也。虚空藏會之中開出此會 | 云云 |
T2217_.59.0639b16: 般若寺石山兩徳判現圖胎藏諸尊位中。第
T2217_.59.0639b17: 一重如先以文殊地藏除蓋障蘇悉地爲第
T2217_.59.0639b18: 二重。第一重觀音院次擧釋迦虚空藏二院
T2217_.59.0639b19: 尊不云何重。其次標第二重擧文殊院等
T2217_.59.0639b20: 尊。以彼二院似屬第二重矣。前後四重中
T2217_.59.0639b21: 以第二屬第一爲三重歟
T2217_.59.0639b22: 且如有人等者。或云。前自性圓壇謂從如來
T2217_.59.0639b23: 心地開發無盡藏故今加持世界壇。謂爲
T2217_.59.0639b24: 開發衆生心地壇故而垂應迹外現曼荼故。
T2217_.59.0639b25: 故或現佛身者受用變化二身也。韋陀梵志及
T2217_.59.0639b26: 非人身者五通神仙天龍八部等也。即等流身
T2217_.59.0639b27: 也。私云。此文重委釋前四重壇也。今大悲
T2217_.59.0639b28: 胎藏者即前平等心地。謂菩提自證徳乃至
T2217_.59.0639b29: 普門方便等法門身。即本地自證位也。現者
T2217_.59.0639c01: 現作義即畫作也。韋陀等是第四重五通神
T2217_.59.0639c02: 仙等。或現佛身者八葉中胎藏身第一重也。
T2217_.59.0639c03: 乃至者第一第二重内大眷屬也。故疏第三
| T2217_.59.0639c04: | 云 | 如先引 | 斯則加持壇自性會。本地自證位 |
T2217_.59.0639c06: 事。非謂會座有實行歟。疏第十四釋曼陀
T2217_.59.0639c07: 羅隨佛菩薩二乘八部四重分位而出畢又
T2217_.59.0639c08: 云。欲爲普利一切衆生故流傳演布。普爲
T2217_.59.0639c09: 一切未來衆生亦爲利益諸大衆會故請
| T2217_.59.0639c10: | 佛演説也 | 文 | 此文明鏡歟。又上外現曼荼者 |
T2217_.59.0639c12: 即從大悲胎藏者。大悲胎藏者一切智性如
T2217_.59.0639c13: 來種子。故下文云。大悲曼荼羅一切種子之
| T2217_.59.0639c14: | 所出生 | 文 | 一切種子者一切智性自證法門 |
T2217_.59.0639c16: 歟。委言之。胎藏種子爲因智門五義爲縁
T2217_.59.0639c17: 生四重圓壇也。故經具縁品云。修眞言行
| T2217_.59.0639c18: | 大悲胎藏生大曼荼羅王 | 文 | 疏第六云。法界 |
| T2217_.59.0639c20: | 門善巧圖作悲生曼荼 | 文 | 經約衆生説因 |
T2217_.59.0639c22: 互顯因縁具足。大論因是識大。一切智性故。
T2217_.59.0639c23: 縁即五大。智門五字故。細談互具六大無
T2217_.59.0639c24: 障無礙也。一切智性者經彼得一切智智自
T2217_.59.0639c25: 證位也。即是如實知自心。故疏上釋云。所
| T2217_.59.0639c26: | 謂衆生自心品即是一切智智 | 文 | 今云平等心 |
T2217_.59.0639c28: 現韋陀梵志形者。抄云。韋陀此云明。即外道
T2217_.59.0639c29: 四明也。聲因醫内等。梵志者。梵者淨也謂
T2217_.59.0640a01: 以淨行爲志名爲梵志。形即身形。謂從曼
T2217_.59.0640a02: 荼羅 四重内現此梵志之身爲説瞿曇仙
T2217_.59.0640a03: 等眞言。瞿曇梵語。具足應云喬答摩。此曰
| T2217_.59.0640a04: | 炙種 | 文 | 准此釋。所現身加持世界知識也。今 |
T2217_.59.0640a06: 各眞言。普通眞言藏品等所説。末代衆生傳
T2217_.59.0640a07: 持彼所説而行。依彼行同本尊故云精勤
T2217_.59.0640a08: 不久等也。或久或近准知矣。久近頓證漸次
T2217_.59.0640a09: 二類歟。或依宿縁有無有久近歟
T2217_.59.0640a10: 更轉方便等者。前云即是普入。今何云更轉
T2217_.59.0640a11: 方便耶。私案。機有四類。或修一門得一門
T2217_.59.0640a12: 果畢更轉入普門也。或依一門行得一門
T2217_.59.0640a13: 果即得普果故。或解一門即普門而行故。
T2217_.59.0640a14: 或行普因得普果故。故知。前後約機不同
T2217_.59.0640a15: 歟。或又前一門修行人不入餘一門直入
T2217_.59.0640a16: 普果故云即。非不轉歟。或今文又悟仙身
T2217_.59.0640a17: 即大日故云轉。非轉捨歟。故疏下釋云。行
T2217_.59.0640a18: 者如是解時觀毘盧遮那與鬼畜等其心平
T2217_.59.0640a19: 等無勝劣之相。彼從一門而入皆見心王
| T2217_.59.0640a20: | 文 | 故無相違矣。又智證大師抄云。阿闍梨云。 |
T2217_.59.0640a22: 者尚不可轉仙身。何故言轉。答。約佛智
T2217_.59.0640a23: 元無別。隨人機有差別。若不隨人機故
T2217_.59.0640a24: 者如天台山決答中具四教四土耶。答。前
T2217_.59.0640a25: 者未説之時約機情也。今至此經説仙人
T2217_.59.0640a26: 即大日尊時除大日外更無仙身。故非如
| T2217_.59.0640a27: | 天台山答具四教也 | 文 | 此又同下疏釋矣 |
| T2217_.59.0640a28: | 隨類形聲等者。形者仙身 | 乃至 | 非人身也。聲者 |
T2217_.59.0640b01: 無非毒鼓因縁者。抄云。涅槃經如來性品云。
T2217_.59.0640b02: 譬如有人以雜毒藥用塗大鼓於衆人中
T2217_.59.0640b03: 繋之發聲雖無心欲聞聞之皆死唯除一
T2217_.59.0640b04: 人不横死者。鼓合涅槃。死喩滅惑。不横
T2217_.59.0640b05: 死者喩一闡提。此況曼陀羅所現之身所説
T2217_.59.0640b06: 之乘。雖四重差別無量若隨此趣入者無
T2217_.59.0640b07: 不能滅惑無不能至涅槃故以相況耳
| T2217_.59.0640b08: | 文 | 私案。種種乘雖異。諸乘融會皆開心實 |
T2217_.59.0640b10: 也。故疏第七云。就此經宗則。五種三昧皆
T2217_.59.0640b11: 是開心實相門。不同餘教以心性之旨未
| T2217_.59.0640b12: | 明故不相融會也 | 略抄 | 又第六云 |
T2217_.59.0640b14: 同一味之所以也。謂所化一切衆生色心實
T2217_.59.0640b15: 相從本際以來常是毘盧遮那平等智身故。
T2217_.59.0640b16: 以應之能化無量乘
字眞金之智體心王| T2217_.59.0640b17: | 大海之一味也 | 云云 | 私案。皆同一味之義不 |
T2217_.59.0640b19: 重曼陀羅所示種種類形皆是一種法門身。
| T2217_.59.0640b20: | 是故悉名爲佛 | 文 | 又云。了知種種三昧道同 |
| T2217_.59.0640b21: | 歸一體。皆是佛乘 | 文 | 法門身者即字門也。 |
T2217_.59.0640b23: 發衆生本心曼荼。然今釋果地曼荼義故。
T2217_.59.0640b24: 會彼此相違故。云衆生色心實相如來平等
T2217_.59.0640b25: 智身也。色者色蘊心者四蘊。是衆生有漏五
T2217_.59.0640b26: 蘊也。智者識大身者五大。即諸佛無漏六大
T2217_.59.0640b27: 也。現覺諸法本初不生故。衆生五蘊即六大
T2217_.59.0640b28: 法身體。色蘊即五大四蘊即識大。故疏第六
T2217_.59.0640b29: 釋菩提實義云。謂覺自心從本以來不生
| T2217_.59.0640c01: | 即是成佛。而實無覺無成也 | 文 | 妙感妙應不 |
字門。良有以哉T2217_.59.0640c03: 佛從平等心地等者。私案。佛已開發曼荼是
T2217_.59.0640c04: 自性會圓壇今經説會。衆生心地壇所發起
T2217_.59.0640c05: 曼荼。具縁品所説未來弘通之壇也。妙感衆
T2217_.59.0640c06: 生心地。妙應諸佛心地。所生方便諸佛衆生
T2217_.59.0640c07: 所開發四重圓壇也。諸佛曼荼應縁衆生心
T2217_.59.0640c08: 地感因。因及縁所生果皆
字門故云皆同T2217_.59.0640c09: 一味也。問。疏第二十云。若如來但住自證
T2217_.59.0640c10: 之法則不能度人○故漸次流出漸入第
T2217_.59.0640c11: 一院次至第二院次至第三院。雖作如此
T2217_.59.0640c12: 流出。亦不離普門之身。其八部之衆皆是普
T2217_.59.0640c13: 現色身之境界也。若就情機而説則三壇從
T2217_.59.0640c14: 深至淺。乃至世天眞言義淺。但是應身方便
T2217_.59.0640c15: 未究竟也。若開實性即世天眞言與大日
T2217_.59.0640c16: 如來何相異耶。從如來則從深至淺從内
T2217_.59.0640c17: 漸外而成三重壇。從衆生則從淺至深從
| T2217_.59.0640c18: | 外漸内而成三重壇也 | 文 | 此釋心於法然曼 |
T2217_.59.0640c20: 果。若爾何云開發諸佛壇已還令開發衆
T2217_.59.0640c21: 生圓耶。答。彼釋於法然曼荼或有如來果
T2217_.59.0640c22: 地説之從本垂迹。或有行者因中説之從
T2217_.59.0640c23: 因至果。以行者所修善寄曼荼羅而攝三
T2217_.59.0640c24: 重分位也。今意諸佛既修顯更令衆生開發
T2217_.59.0640c25: 故。彼此意殊歟。問。前云衆生色心即如來智
T2217_.59.0640c26: 身。何云諸佛衆生曼荼向上向下殊耶。又諸
T2217_.59.0640c27: 佛壇無從因至果義衆生圓無從果向因義
T2217_.59.0640c28: 耶。答。疏第二十云。若就未成果時觀之。
T2217_.59.0640c29: 此則差次淺深。今以如來平等惠觀從因至
| T2217_.59.0641a01: | 果但是如來一身一智行耳 | 文 | 准此釋。從因 |
T2217_.59.0641a03: 歟。准衆生又約本覺門可有從果向因義
T2217_.59.0641a04: 歟。問。疏第三云。若自本垂迹則從中壹一
T2217_.59.0641a05: 一門各流出第一重種種門從第一重一一
T2217_.59.0641a06: 門各流出第二重種種門從第二重一一
T2217_.59.0641a07: 門各流出第三重種種門。若行因至果則
T2217_.59.0641a08: 第三重之所引攝成就能通第二重第二重
T2217_.59.0641a09: 之所引攝成就能通第一重。第一重之所
| T2217_.59.0641a10: | 引攝成就能見中胎藏 | 文 | 此又行因至果唯 |
T2217_.59.0641a12: 答。彼又如來住自證法無衆生蒙益故從
T2217_.59.0641a13: 自證位現四重壇也。於彼壇爲顯果徳無
T2217_.59.0641a14: 礙且作上下二門也。行因至果全非實行
T2217_.59.0641a15: 引入義。若實行第三重依引攝可進第三
T2217_.59.0641a16: 重。何入第二重耶。故知。且反從本垂迹第
T2217_.59.0641a17: 三重聖衆假互引攝入第二重也。第二第一
T2217_.59.0641a18: 等又爾也。問。若爾果地圓壇無實類耶。若
T2217_.59.0641a19: 云無者何云輪圓具足耶。若云有者大師釋
| T2217_.59.0641a20: | 云。皆是從果向因之人非從因至果之人 | 文 |
T2217_.59.0641a22: 邊六道四生皆到於實際人。故若依十界相
T2217_.59.0641a23: 無。約遍計分別邊長夜受苦人故。故大師釋
| T2217_.59.0641a24: | 云。迷悟在己無執而到 | 文 | 迷悟不同唯所執 |
| T2217_.59.0641a26: | 法身 | 云云 | 非挫所執耶。答。既云迷情依他 |
T2217_.59.0641a28: 衆生平等心地者。衆生八辨肉團生大曼陀
T2217_.59.0641a29: 羅王故云地。所生四重一切智智形聲同一
T2217_.59.0641b01: 味故云平等。平等之心地故云平等心地
T2217_.59.0641b02: 也。故先徳釋云。恒沙之性徳具一心本源。曼
| T2217_.59.0641b03: | 荼莊嚴在八辨肉團 | 云云 |
T2217_.59.0641b05: 故云大悲胎藏曼陀羅。今明能生五大故云
T2217_.59.0641b06: 祕密方便也。或云。大悲胎藏者所生圓壇。祕
T2217_.59.0641b07: 密方便者能生因縁也。文點云。爲欲發起
| T2217_.59.0641b08: | 大悲胎藏祕密方便故 | 云云 | 私云。大悲胎藏 |
T2217_.59.0641b10: 祕密方便一切智門五義即縁也。意云。爲欲
| T2217_.59.0641b11: | 發悲藏種子之祕密方便五義之故 | 爲言 | 或 |
| T2217_.59.0641b12: | 又爲欲發起胎藏種子 | 因 | 之五義方便 | 縁 | 故 |
| T2217_.59.0641b13: | 爲言 | 種顯果待縁。故四重圓壇爲果也。又 |
T2217_.59.0641b15: 爲利生本故云大悲也。祕密方便者加持
T2217_.59.0641b16: 圓壇。外迹故云方便。異顯乘故云祕密矣。
T2217_.59.0641b17: 所謂内證圓壇於一切智地建立一種法門
T2217_.59.0641b18: 身也。外迹圓壇住神力加持建立三重曼
T2217_.59.0641b19: 陀羅種種類形也。疏第六云。三重曼荼羅
T2217_.59.0641b20: 所示種種類形皆是如來一種法門身。是故
| T2217_.59.0641b21: | 悉名爲佛 | 文 | 内證外用雖異。皆是六大所生。 |
| T2217_.59.0641b23: | 故説五喩也 | 爲言 |
T2217_.59.0641b25: 次第亂脱可讀之歟。但空初擧者依正二報
T2217_.59.0641b26: 五輪影略互顯歟。依擧空正擧四大也。故
T2217_.59.0641b27: 第五卷云。眞言者圓壇先置於自體。自足而
T2217_.59.0641b28: 至臍成大金剛輪。從此而至心當思惟水
| T2217_.59.0641b29: | 輪。水輪上火輪。火輪上風輪 | 文即身義云。圓壇 空金剛輪地也 |
T2217_.59.0641c02: 中。東南北西次第也。今經次第同彼次第
T2217_.59.0641c03: 也。下文五字次第如常。具縁品云。我覺本
T2217_.59.0641c04: 不生等頌次第也。故知。三次第今經出。凡厥
T2217_.59.0641c05: 六大無礙常瑜伽故。列次第無一准。例如
T2217_.59.0641c06: 眞門雜亂住矣
T2217_.59.0641c07: 如此即是毘婆沙義者。所牒經中以一切智
T2217_.59.0641c08: 智類虚空。何指彼云毘婆沙義耶。私案。可
T2217_.59.0641c09: 讀文點。如此即是毘婆沙義虚空無過無
| T2217_.59.0641c10: | 徳。今如來等 | 云云 |
T2217_.59.0641c12: 倶舍論中云虚空無爲。故知。虚空有過徳二
T2217_.59.0641c13: 義。何云無過無徳耶答。婆沙云空者無爲。
| T2217_.59.0641c14: | 空界者有爲 | 文 | 准此文者。今虚空者空界色 |
| T2217_.59.0641c15: | 歟。故經云虚空界 | 文 | 非虚空無爲歟。但起 |
T2217_.59.0641c17: 此中相況有三義等者。指事云。虚空有三義
| T2217_.59.0641c18: | 文釋此三句自有二番文 | 云云 | 私云。三義者 |
T2217_.59.0641c20: 句者離一切分別無分別無無分別文。此三句
T2217_.59.0641c21: 即三義故。或云。疏三義歟。疏云有三義故。
T2217_.59.0641c22: 或經三句疏三義同歟。故疏言此中相況有
T2217_.59.0641c23: 三義故。三義逆次配之。離一切分別者離
T2217_.59.0641c24: 妄執分別故云無分別。經無分別者離分別
T2217_.59.0641c25: 度量故無邊際義也。無無分別者離細分別
T2217_.59.0641c26: 故畢竟淨義也。或又經簡略故擧無分別一
T2217_.59.0641c27: 義疏廣博故顯餘義歟。二番文者虚空有
T2217_.59.0641c28: 二重釋故。或云。前約實智釋後約權智解
T2217_.59.0641c29: 也。私云。上約分喩也。謂虚空無過無徳佛
T2217_.59.0642a01: 智離過成徳故。下釋約全喩也。謂虚空佛智
T2217_.59.0642a02: 同具離相成辨二義故。又義。前空界後大虚
T2217_.59.0642a03: 故
T2217_.59.0642a04: 所以重言等者。抄云。應長聲讀之應云劫
T2217_.59.0642a05: 跛劫跛夜帝。劫跛者分別也。夜帝之言即是
T2217_.59.0642a06: 更義。謂分別之上更生分別也。此即於麁
T2217_.59.0642a07: 分別上更生細分別。是以疏引例云。如尋
| T2217_.59.0642a08: | 伺等 | 文 | 私云。釋意劫跛者經離一切分別之 |
T2217_.59.0642a10: 別之分別也。即細分別也。如次配尋伺矣。
T2217_.59.0642a11: 意云。於虚空離青黄等麁分別云離分別。
T2217_.59.0642a12: 遣質礙無質礙等細分別云無分別。遣能
| T2217_.59.0642a13: | 遣空病云無無分別也 | 爲言 | 離與無云空病 |
T2217_.59.0642a15: 一切句是總擧也。分別梵云劫跛。是麁分
T2217_.59.0642a16: 別。無分別梵云劫跛夜帝。此細分別。疏云。
T2217_.59.0642a17: 無妄執分別故無分別亦無也。故今以分
| T2217_.59.0642a18: | 別與無分別爲所斥也 | 文。般若抄云。梵劫跛是 分別心也。次劫跛夜 |
| T2217_.59.0642a19: | 帝者此無 分別也文 | 私云。此釋意夜帝者無義也。故 |
T2217_.59.0642a21: 也。第二不擧者同離一切分別故歟。然則分
T2217_.59.0642a22: 別之上更生分別義者如次釋經無分別無
T2217_.59.0642a23: 無分別文也。但細分別名無分別者望麁
T2217_.59.0642a24: 分別故。例如釋論應不應矣。意云。離一切
| T2217_.59.0642a25: | 分別故 | 總句 | 無麁分別 | 無分別也 類尋也 | 又無細分 |
| T2217_.59.0642a26: | 別 | 無無分別 喩伺也 | 也 | 爲言 | 但牒總句作別句釋者分 |
T2217_.59.0642a28: 既不爾存下是應無也
T2217_.59.0642a29: 例如尋伺等者。唯識論第七云。尋謂尋求。令
T2217_.59.0642b01: 心忽遽於意言境麁轉爲性。伺謂伺察。令
T2217_.59.0642b02: 心忽遽於意言境細轉爲性○竝用思惠
T2217_.59.0642b03: 一分爲體。於意言境不深推度及深推度
| T2217_.59.0642b04: | 麁細發言 | 文 | 淺推度麁轉云略觀深推度細 |
T2217_.59.0642b06: 爲例證。眼識意識又爾。今分別無分別者一
T2217_.59.0642b07: 聚相應法多中且擧麁細異王數例餘心所
T2217_.59.0642b08: 等歟。猶如云異生羝羊。羝羊亦雖異生其
T2217_.59.0642b09: 中最劣爲喩。故又妄執分別未必與尋伺倶
T2217_.59.0642b10: 起。尋伺非定相應法故。二禪已上無尋伺
T2217_.59.0642b11: 故。欲界煩惱心未發言時不有尋伺故。又
T2217_.59.0642b12: 今分別是妄執分別。五識非執相應識護法
T2217_.59.0642b13: 意。然今宗八識皆執相應故同安惠義歟。
T2217_.59.0642b14: 問。尋伺體類既同。可一時倶起。何略觀諦
T2217_.59.0642b15: 察別時耶。故倶舍論云。尋是麁因。伺是細
| T2217_.59.0642b16: | 因。故於一心倶有作用 | 文 | 何。答。其性既 |
T2217_.59.0642b18: 起也。故唯識論云。四中尋伺定不相應。體
| T2217_.59.0642b19: | 類是同麁細異故 | 文 | 但倶舍釋薩婆多一義歟。 |
| T2217_.59.0642b21: | 二師義。有義尋伺且五識倶 | 文 | 又云。有義尋 |
| T2217_.59.0642b22: | 伺唯意識倶 | 文 | 倶舍云。謂眼等識有二種因 |
| T2217_.59.0642b23: | 故與尋伺恒相應也 | 文 | 雖有二義唯意識 |
| T2217_.59.0642b25: | 別等七分別總十五種意不共業 | 云云 | 任意取 |
T2217_.59.0642b27: 無分別亦無無分別者。或本亦字下但有一
T2217_.59.0642b28: 無字。今本同經。上以無妄執分別故釋經
T2217_.59.0642b29: 離一切分別也。次下二句如次釋經下二
T2217_.59.0642c01: 句也。若依或本者。經望麁分別云無分
T2217_.59.0642c02: 別。釋細分別故云分別歟。或又初無字被
| T2217_.59.0642c03: | 二句讀之。古本無分別亦無也 | 文 | 智證所攬 |
T2217_.59.0642c05: 亦無也者遣細分別也
T2217_.59.0642c06: 又如虚空離種種顯形色相等者。此釋約太
T2217_.59.0642c07: 虚歟。空界色顯色所攝故。或又破執談歟。自
T2217_.59.0642c08: 宗實義於空大論顯形故。若爾太虚猶可
T2217_.59.0642c09: 有顯形矣。此中又有三義離顯形是畢竟
T2217_.59.0642c10: 淨義。合法離相。無造作是無分別義也。故法
T2217_.59.0642c11: 云無分別起作。而能含容等無邊際義。合法
T2217_.59.0642c12: 於無量度門等也
T2217_.59.0642c13: 天人阿修羅依者。問。一切智智爲十界依。何
T2217_.59.0642c14: 擧三道耶。答。天在空故表眞諦。人在地
T2217_.59.0642c15: 故表俗諦。修羅於空地自在故表非空非
T2217_.59.0642c16: 有中道也。是則一切智地一心上建立三諦
T2217_.59.0642c17: 之義也。此三諦猶如面上三目伊字三點矣。
T2217_.59.0642c18: 故天台釋云。心性不動假立中名。亡泯三
| T2217_.59.0642c19: | 千假立空稱。雖亡而存假立假號 | 文 | 今准。 |
T2217_.59.0642c21: 是假。同一種法門身即空也
T2217_.59.0642c22: 一切智地等者。且合譬者。一切智地合大
T2217_.59.0642c23: 地。大悲曼荼合百穀衆藥等。一切種子合皆
T2217_.59.0642c24: 從大地。種子即一切智地故。之所出生合而
T2217_.59.0642c25: 生。即此諸乘合根芽等。根芽等草木叢林之
T2217_.59.0642c26: 徳。諸乘又普現色身之用故。無量事業等合
T2217_.59.0642c27: 一切衆生等。法擧所作事業。譬示能作衆
T2217_.59.0642c28: 生故。於生死涅槃其心平等合而養育之
| T2217_.59.0642c29: | 乃至 | 無有勞倦。養育恩徳是涅槃也。世間勞倦 |
T2217_.59.0643a02: 憂。八風不動合深廣下二句。或合増之已下
T2217_.59.0643a03: 四句歟。世間八風者起信論云。利･衰･毀･譽
| T2217_.59.0643a04: | ･稱･譏･苦･樂 | 文 | 同疏云。財榮潤已損耗侵凌 |
T2217_.59.0643a06: 依實徳讃名稱依實過論名譏。逼迫侵形
| T2217_.59.0643a07: | 名苦心神適悦名樂 | 文 |
T2217_.59.0643a09: 智起故。上縁待者此也。煩惱是智起縁。縁又
T2217_.59.0643a10: 待煩惱起故云縁待矣。煩惱薪盡故智火
T2217_.59.0643a11: 隨滅之意。合譬中然後隨滅句矣。釋論中
T2217_.59.0643a12: 云始覺隨無此意矣
T2217_.59.0643a13: 一切智火等者。以智火合世火。聖者･異生
T2217_.59.0643a14: 合貴賤。平等有之合同用。凡聖智力漏無漏
T2217_.59.0643a15: 雖異皆有智力故云平等。遮相宗立無性
T2217_.59.0643a16: 歟。若不爾何譬貴賤同用矣。或又平等有
T2217_.59.0643a17: 之約本有智體故云火。令諸行人等約修
T2217_.59.0643a18: 生智用故譬説云照明。行人合迷惑者。令
T2217_.59.0643a19: 見合作照明。如實道合正路。餘可知矣。譬
| T2217_.59.0643a20: | 中成就者倶舍云。火能作熟業 | 文 | 二釋中今 |
T2217_.59.0643a22: 釋約自利釋智火故云我當等也。見如實
T2217_.59.0643a23: 道亦分有異生持齊等。有淨菩提心少分増
T2217_.59.0643a24: 明義故。如實知自心有十重故
T2217_.59.0643a25: 太虚澄廓等者。此下四句合法中令證涅槃
T2217_.59.0643a26: 清涼法性文。自在旋轉等二句合法中無障
T2217_.59.0643a27: 礙力歟。此中開榮増長者倶舍云。風能作長
| T2217_.59.0643a28: | 業 | 文 |
T2217_.59.0643b01: 昧者。五蓋障煩惱歟。蓋障煩惱故。又准五
T2217_.59.0643b02: 蓋障中有煩惱障。今取五中之一歟。況准
T2217_.59.0643b03: 唯識等云煩惱障能障涅槃。今又障涅槃
T2217_.59.0643b04: 故但煩惱障歟。就中譬説熱惱衆生釋專冥
T2217_.59.0643b05: 彼論此皆擾惱有情身心名煩惱障之文。又
T2217_.59.0643b06: 下文擧無明。是所知障故。又五蓋障隨一有
T2217_.59.0643b07: 所知障故。唯識論無明住地爲所知障故。
T2217_.59.0643b08: 故知。一切蓋障通五蓋總句。煩惱無明彼中
T2217_.59.0643b09: 第一第五故。又准理趣經一切蓋障及煩惱
T2217_.59.0643b10: 障文。障蓋與煩惱歟。五蓋障初地所斷。今
T2217_.59.0643b11: 如來惠風所除。煩惱中可盡一切惑歟。故
T2217_.59.0643b12: 水大中云如來智若體無煩惱。火大文云一
T2217_.59.0643b13: 切戲論煩惱。此等寧但局煩惱障耶。但於
| T2217_.59.0643b14: | 障涅槃者唯識云。理實倶能通障二果 | 文 |
T2217_.59.0643b16: 彼二障是第二劫所度少分。第三劫所度猶
T2217_.59.0643b17: 云於業煩惱解脱。況第二劫所知乎
T2217_.59.0643b18: 從高起下等者。高下合法中法界世間。多所
T2217_.59.0643b19: 饒益合利益群生。能潤草木合潤諸等持。而
T2217_.59.0643b20: 生華果合生助道法等一句。而生花合生助
T2217_.59.0643b21: 道。而生菓合成大果實也。又多所饒益合
T2217_.59.0643b22: 利益二字。以草木合群生歟。法譬綺文示
T2217_.59.0643b23: 之歟。洗諸滓穢等二句逆次合獲得清涼定
T2217_.59.0643b24: 等二句。餘可知矣。又體無煩惱至無濁三句
T2217_.59.0643b25: 初約本覺體淨義次約始覺斷障義後約
T2217_.59.0643b26: 始本無二義。如次自然智･一切智･無礙智。此
T2217_.59.0643b27: 中本性清潔者或云。火燒塵垢令同自體
T2217_.59.0643b28: 爲淨。風吹去塵穢令遠離爲淨。水不失
T2217_.59.0643b29: 其體令清淨爲淨。故知淨除言雖同其義
T2217_.59.0643c01: 是別矣。又火護摩義風辟除義水灌頂義也
| T2217_.59.0643c02: | 云云 |
T2217_.59.0643c04: 四重圓壇之義。今釋示發起曼荼羅能生
T2217_.59.0643c05: 衆縁之五字義也。下文五字者經第三卷悉
T2217_.59.0643c06: 地出現品所説五字曼陀羅等歟
T2217_.59.0643c07: 又如世間種子等者。上顯五大即五字義故
T2217_.59.0643c08: 云
字爲地等。今明此五字五大爲三句之T2217_.59.0643c09: 縁。智性因妙果究竟故。或上始覺下明五縁
T2217_.59.0643c10: 不闕之義。或又今文雙結前兩釋而示若五
T2217_.59.0643c11: 大若五字具足至果之義也。般若寺抄云。意
T2217_.59.0643c12: 以此五大縁生長如來法性身。譬如地水
T2217_.59.0643c13: 火風空爲縁世間草木及萬物得生長。故以
T2217_.59.0643c14: 此爲譬。故胎藏軌初以五大觀爲旨耳也
| T2217_.59.0643c15: | 文 | 私云。此五大者一切智門五字義即能生 |
T2217_.59.0643c17: 即是所生四曼三世間也。疏中一切智性如
T2217_.59.0643c18: 來種子者。曼陀羅能生因六大中識大。前云
T2217_.59.0643c19: 平等心地是也。故上釋云。復次以種種法界
| T2217_.59.0643c20: | 色 | 疏六云。法界色不 過五字。即縁也 | 染無垢菩提心 | 今釋一切智 性也。即因也 |
| T2217_.59.0643c21: | 成大悲曼荼羅故 | 文四重圓 壇也 | 問。疏第十四云。 |
| T2217_.59.0643c23: | 所生長 | 文 | 性種既所生。何今爲能生因耶。 |
| T2217_.59.0643c25: | 有情平等種子 | 文 | 意衆生平等心地種子依 |
| T2217_.59.0643c27: | 然故。故結云。但因縁和合而有生長 | 文 | 故疏 |
| T2217_.59.0643c29: | 名法界生種子 | 文 | 能生法界者四重法界圓 |
T2217_.59.0644a02: 字是四曼隨一也。何云能生六大耶。答。大
| T2217_.59.0644a03: | 師開題云。六字能生四曼所生 | 取意 | 又住心論 |
| T2217_.59.0644a04: | 中上擧六字･四曼畢能所無礙六丈夫 | 文 | 又 |
T2217_.59.0644a06: 大無相不二之位直名四種曼荼羅。次所生
| T2217_.59.0644a07: | 四種曼荼羅也 | 文 | 又云。能生法界體性之位 |
| T2217_.59.0644a08: | 有三密･四曼。謂等六大是也 | 文 | 今案。云 |
T2217_.59.0644a10: 伽故無能所而能所。誰爲其本。故四曼六
T2217_.59.0644a11: 大互得其名歟。又義。十住心論等六字別
T2217_.59.0644a12: 擧是爲顯六大法身不二位。六大法身能生
T2217_.59.0644a13: 四曼所生故。先徳釋四曼外立法界曼荼故
T2217_.59.0644a14: 又五種法身意歟。又義。以六字顯六大故
T2217_.59.0644a15: 云能造。非六字即能造歟。法界攝故。故
| T2217_.59.0644a16: | 大師釋五大種子云見此間火字 |  字 | 即如 |
| T2217_.59.0644a17: | 知火體爲生覺因故云種子 | 文 | 私案。今宗 |
T2217_.59.0644a19: 因云種
等爲種。名言種子之意歟。唯T2217_.59.0644a20: 識第八云。一名言習氣。謂有爲法各別親種。
T2217_.59.0644a21: 名言有二。一表義名言。即能詮義音聲差
T2217_.59.0644a22: 別。二顯境名言。即能了境心心所法。隨
| T2217_.59.0644a23: | 二名言所薫成種作有爲法各別因縁 | 文 | 准 |
T2217_.59.0644a25: 今宗有爲無爲諸法皆法然故。種子義又通
T2217_.59.0644a26: 爲無爲歟。不同相宗本有新薫皆有爲矣。
| T2217_.59.0644a27: | 故經云。生住等諸法常恒如是生 | 文 | 可思 |
T2217_.59.0644a29: 觀種子三形尊形次第轉成義。未見了因種
T2217_.59.0644b01: 耶。答。彼文何遮名言種子義。又本地自證位
T2217_.59.0644b02: 六大四曼性然故不可有轉成義。加持瑜伽
T2217_.59.0644b03: 壇隨縁無礙故論種三轉成義。斯則三身互
T2217_.59.0644b04: 具故。爲利生隨隱顯而言轉成義也。又五
T2217_.59.0644b05: 字變成五輪。假五大非實故。故知。四大六
T2217_.59.0644b06: 大能造之名言種子義顯密雖同。無常常住
T2217_.59.0644b07: 義顯密大異。勿令相濫耳。或人義云。六大
T2217_.59.0644b08: 位有四曼。青黄等大曼。方圓等三曼。
T2217_.59.0644b09: 等法曼。大日寶幢等羯磨曼也。此位四曼同
T2217_.59.0644b10: 攝於六大而爲能生。自餘心數諸尊大･三･
| T2217_.59.0644b11: | 法･羯皆屬四曼而爲所生也 | 云云 | 今謂不爾。 |
T2217_.59.0644b13: 圓等邊所生四曼也。此等能所造法顯三乘
T2217_.59.0644b14: 小乘云有爲無常一乘攝相歸性云常住。今
T2217_.59.0644b15: 宗談無盡莊嚴本具故。能造堅濕等是法爾
T2217_.59.0644b16: 法然之體。所造顯形等又性佛性然之相
T2217_.59.0644b17: 也
T2217_.59.0644b18: 獨一法界加持相者。具縁品疏云。今普現隨
T2217_.59.0644b19: 類身而悉現如來身者明本迹不思議加持
| T2217_.59.0644b20: | 不二。豈欲令獨一法界作種種形耶 | 文 | 又當 |
| T2217_.59.0644b22: | 乘 | 文 | 今准。獨一法界者唯一佛身佛乘也。加 |
T2217_.59.0644b24: 作種種乘故云爾也。金剛手以下釋問來
T2217_.59.0644b25: 由故爲問釋。以上五喩釋也
T2217_.59.0644b26: 必知將説如是法門等者。般若寺抄云。意先
T2217_.59.0644b27: 五大合生薩般若種子能成就菩提妙果。此
T2217_.59.0644b28: 會諸菩薩令生疑也。即疑云。如是生立薩
T2217_.59.0644b29: 般若種子以何爲因以何爲根以何爲究
T2217_.59.0644c01: 竟。言即佛説云。菩提爲因大悲爲根方便
| T2217_.59.0644c02: | 爲究竟 | 文 | 私云。如是法門者一切智智法門 |
T2217_.59.0644c04: 來加持相所惟忖知佛將説一切智智法
T2217_.59.0644c05: 門故自先喩顯其五喩功徳而發起大會生
T2217_.59.0644c06: 解之機也。然後問佛。如是一切智智以何
| T2217_.59.0644c07: | 爲因 | 乃至 | 云何爲究竟耶 | 爲言 |
T2217_.59.0644c09: 生解之機疑。文殊發揮同此會金剛手之惟
T2217_.59.0644c10: 忖。釋尊説實相類大日答説。動執之徒離
| T2217_.59.0644c11: | 疑網似此坐當機散疑矣 | 云云 | 或云。以金剛 |
T2217_.59.0644c13: 即時憤憤悱悱者。抄云。言憤憤悱悱者。子
| T2217_.59.0644c14: | 曰。不憤不啓不悱不發○ | 鄭曰。孔子與人言必 待其人心憤憤口悱悱 |
| T2217_.59.0644c15: | 乃後啓發 爲説之文 |
| T2217_.59.0644c17: | 道場所得妙法爲欲説此爲當授記 | 文 | 義 |
T2217_.59.0644c19: 也。爲當授記明一乘因也。又佛坐道場明
| T2217_.59.0644c20: | 顯一也。爲當授記爲破三也 | 文 |
| T2217_.59.0644c22: | 文殊發揮爲遣彌勒之疑 | 文 | 法華序品云。我 |
| T2217_.59.0644c24: | 法華經 | 文 | 如來印以實相者。又方便品云。我 |
| T2217_.59.0644c26: | 實相印 | 文 | 義疏第四云。四明爲人説實相 |
| T2217_.59.0644c28: | 也 | 文 | 私云。前序品我者文殊也。後品我釋尊 |
T2217_.59.0645a01: 譬如春陽等者。此有二義。或前例證此譬説
T2217_.59.0645a02: 也。從得離疑網句還例如文讀之。若爾今
T2217_.59.0645a03: 經譬説。依若無機人等釋今經會座有實
T2217_.59.0645a04: 行歟。答。容有之義也。非有實行。或云。有
T2217_.59.0645a05: 實行也。又義。從發起深益還例如讀之。
T2217_.59.0645a06: 即例證中譬説也。故抄云。無機即闡提五千
T2217_.59.0645a07: 之輩。雖遇靈山法華際會。由無佛種性故
| T2217_.59.0645a08: | 而不能發起深固大菩提願二利之益 | 文 | 私 |
T2217_.59.0645a10: 答三聖二聖雖異。大日･釋迦現瑞金手･彌勒
T2217_.59.0645a11: 疑問相同。文殊指名體。釋迦印演説擬大日
T2217_.59.0645a12: 印廣説也。然彼文殊答是序分也。此大日答
T2217_.59.0645a13: 即正宗也。又彼依身子問説。此依金手疑
T2217_.59.0645a14: 直説故非全同耳。凡作如此儀式是爲未
T2217_.59.0645a15: 來衆生也。故下釋云。亦爲未來弟子明
| T2217_.59.0645a16: | 此囑耳 | 文 | 春陽之始等者。抄云。禮記月令 |
T2217_.59.0645a18: 木萠動。季春之月生氣漸盛陽氣發洩。又易
T2217_.59.0645a19: 曰。天地解而雷雨作。雷雨作百果草木皆甲
T2217_.59.0645a20: 坼。雷風者陰陽相勃出聲之謂也。穀梁傳云。
T2217_.59.0645a21: 陰陽相薄感而爲雷。風者氣也。又雷即風
T2217_.59.0645a22: 也。積風成雷。鼓動者易曰。雷以鼓之。風以
T2217_.59.0645a23: 動之。雨以潤之。莩者苞中白皮。殼即甲也。
| T2217_.59.0645a24: | 此上皆喩動執之徒得離疑網 | 略抄 |
T2217_.59.0645a26: 御本記云
T2217_.59.0645a27: 建治元年五月比。於高野山傳法院。以傳
T2217_.59.0645a28: 法會談義之次草畢。同七月比。於醍醐寺
T2217_.59.0645a29: 中性院。託他人令清書畢自拭老眼加
T2217_.59.0645b01: 點畢。若九牛一毛合佛意者。願以彼功
T2217_.59.0645b02: 徳爲九品往生因矣。披覽人必可令訪
T2217_.59.0645b03: 菩提矣
| T2217_.59.0645b04: | 金剛佛子頼瑜 | 生年五十歳 |
T2217_.59.0645b06:
T2217_.59.0645b07:
T2217_.59.0645b08: 疏卷第一之六
T2217_.59.0645b09: 預測如來等者。或云。金剛手見瑞相之條末
T2217_.59.0645b10: 而悟内證之宗本故云測加持深意也。故
T2217_.59.0645b11: 云善哉。又能下金剛手以五喩顯一切智
T2217_.59.0645b12: 功徳而作大會生解因縁。即測聖心不失
| T2217_.59.0645b13: | 機會。又云善哉也 | 云云 | 私云。仰測下二句如 |
T2217_.59.0645b15: 可讀也。又義。今文次歎宗本條･末也。謂
T2217_.59.0645b16: 實智宗本是加持深意故。權智瑞相即生解因
T2217_.59.0645b17: 縁故。例如法華藥草喩品善哉善哉文釋歎
T2217_.59.0645b18: 權實二智矣。依此意。預測二字貫又能已下
T2217_.59.0645b19: 文讀之。仰測又爾也。二義中前義爲勝。上
T2217_.59.0645b20: 既明見末悟本之義畢。次金剛手説五喩
T2217_.59.0645b21: 爲生解因縁。然後如來云善哉善哉。豈漏
T2217_.59.0645b22: 五喩義耶。故上釋云。金剛手觀知獨一法
| T2217_.59.0645b23: | 界加持之相 | 測加持深 意義也 | 先喩其功徳 | 五喩功 徳也 | 發 |
| T2217_.59.0645b24: | 起大會生解之機矣 | 作生解因 縁義也 | 文理倶得故 |
T2217_.59.0645b26: 我觀一切等者。此下釋第三善哉也。三句
T2217_.59.0645b27: 同攝一切祕深事故復歎也。一切天人等
T2217_.59.0645b28: 者外金剛部八部等。淺行諸菩薩者第二重
T2217_.59.0645b29: 諸菩薩等也。金剛手是第一重聖衆也。若
T2217_.59.0645c01: 依深祕門四重聖衆雖無優劣。若依淺略
T2217_.59.0645c02: 門四重圓壇非無淺深。仍望第一重而第
T2217_.59.0645c03: 二重云淺行也。又義。指加持世界實行人
T2217_.59.0645c04: 歟。然前義爲善。加持世界人既非會座衆。
T2217_.59.0645c05: 何云無能發問矣。問。守護經第一云爾時法
T2217_.59.0645c06: 自在王菩薩而白佛言。彼一切智諸佛境界
T2217_.59.0645c07: 三昧以何法而爲其因復以何法而爲根
| T2217_.59.0645c08: | 本云何修行云何究竟 | 略抄 | 此中根本修行第 |
T2217_.59.0645c10: 問。若爾何云無能發問者耶。答。彼經説文大
T2217_.59.0645c11: 旨同今經。可謂同本異譯。設雖通餘菩薩
T2217_.59.0645c12: 發問。爲歎金剛手且作此釋何失。金剛手
T2217_.59.0645c13: 功徳倍増者。實雖久已通達。爲未來流布
T2217_.59.0645c14: 准常説法得益之義示現此相歟
T2217_.59.0645c15: 復明於所受法等者。此下釋經汝當等文也。
T2217_.59.0645c16: 謂於今經文有二意。初釋意諦聽作意者
T2217_.59.0645c17: 顯令金剛手於受法無漏失也。亦爲以下
T2217_.59.0645c18: 釋意眞言教自受法樂説故。法界宮無當機
T2217_.59.0645c19: 故。大日如來爲令金剛手諦聽作意爲未來
| T2217_.59.0645c20: | 衆生流布此教殊明此囑也 | 爲言 | 諦聽作 |
T2217_.59.0645c22: 當等釋也。意依善哉加持故功徳倍増。又
T2217_.59.0645c23: 依此加持故受法無漏失也
T2217_.59.0645c24: 亦爲未來弟子者。或云。自性會中未來入故
T2217_.59.0645c25: 云未來弟子也。私云。今經雖三世常恒説
T2217_.59.0645c26: 且約傳法聖者流傳云未來歟。故經云我
T2217_.59.0645c27: 當來世時等矣
T2217_.59.0645c28: 深心受法之儀式也者。抄云。深心曰諦囑
T2217_.59.0645c29: 耳曰聽。聽音察理名善作意矣。此意以
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
626 627 628 629 630 631 632 633 634 635 636 637 638 639 640 641 [行番号:有/無] [返り点:無/有] [CITE]