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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59

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T2217_.59.0613a01: 知下文説二行者悟入一。何云二一機頓悟漸修一
T2217_.59.0613a02: 乎。又疏第三云。復次大悲胎藏發生三昧中
T2217_.59.0613a03: 有二種種法界門種種善知識一。如下善財童子次
T2217_.59.0613a04: 第詢求或於二如レ是法門一已善修行而於二餘
T2217_.59.0613a05: 門一未レ能中究習上。若入二普門世界一時則能於二一
T2217_.59.0613a06: 念中一具足相應是名二深行阿闍梨一也文此
T2217_.59.0613a07: 又雖レ修二一門一不レ入二普門一不レ能二窮盡一也。又
T2217_.59.0613a08: 雜問答云。若有レ人入二此三昧門一而修行者
T2217_.59.0613a09: 即從二一門一直至二如來所證一文此同二今疏文一
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: 從二一門一即入二普門一故云レ即。或一門即普門
T2217_.59.0613a13: 故云レ即也。意云。從二此一門一得レ入二一門法
T2217_.59.0613a14: 界則即入二普門法界一也爲言故知從此一門
T2217_.59.0613a15: 等重牒二上意一爲下入二普門一之由來上也。又義
T2217_.59.0613a16: 云。得入法界者普門法界也。從此一門者指二
T2217_.59.0613a17: 上同於本尊一門一也。是從二一門一入二普門一義
T2217_.59.0613a18: 也。普入法界者又從二普門法界一爲二化他一出二
T2217_.59.0613a19: 各各一門一故云二普入一切法界一矣。或得入法
T2217_.59.0613a20: 界又一門法界也。普入法界者釋成一門義一
T2217_.59.0613a21: 也。意云。得入法界者十九種金剛等一切一
T2217_.59.0613a22: 門法界也爲言
T2217_.59.0613a23: 大日經疏指心鈔卷三
T2217_.59.0613a24:   弘長元年七月十三日於醍醐寺報恩院抄
T2217_.59.0613a25: 畢
T2217_.59.0613a26:   頼瑜生年三十六歳
T2217_.59.0613a27:
T2217_.59.0613a28:
T2217_.59.0613a29:
T2217_.59.0613b01:
T2217_.59.0613b02:
T2217_.59.0613b03: 大日經疏指心鈔卷第四
T2217_.59.0613b04:   疏卷第一之四
T2217_.59.0613b05: 前明諸執金剛一向是如來智印者。謂諸執
T2217_.59.0613b06: 金剛雖レ通二慈悲等一從二多分一云二一向智印一歟。
T2217_.59.0613b07: 又第一重心數尊中雖レ有二定及慈悲等一約二智
T2217_.59.0613b08: 相應一云二智印一歟。或云。諸執金剛或一向智
T2217_.59.0613b09: 印或一向慈印等而異二菩薩各相兼一故但智
T2217_.59.0613b10: 印者擧レ一顯レ餘歟。今此菩薩等者。疏下釋
T2217_.59.0613b11: 云。諸菩薩在二悲智之間一故上求下化故爲二第
T2217_.59.0613b12: 二一文意云。悲者化他故云二下化一。即第三重釋
T2217_.59.0613b13: 迦等也。智者自行故云二上求一。即第一重執金
T2217_.59.0613b14: 剛也。各擧レ一顯レ一矣。然第二重諸菩薩在二
T2217_.59.0613b15: 於悲智中一兼二上求下化一故云二又兼慈悲等一
T2217_.59.0613b16: 也。又四大菩薩中文殊是惠除障是定故云三
T2217_.59.0613b17: 義兼二定惠一。彌勒即慈普賢是悲。抄普賢云二行
T2217_.59.0613b18: 願一故行願即大悲故。云二又兼慈悲一也。又四
T2217_.59.0613b19: 菩薩各各兼二慈悲定惠一故云二義兼等一也。所
T2217_.59.0613b20: 謂慈氏是兼レ悲之慈故云二謂佛四無量心等一
T2217_.59.0613b21: 也。文殊又兼レ定之惠故云二即是具衆徳義一
T2217_.59.0613b22: 也。餘菩薩又爾也。故別受名結文隨レ應可
T2217_.59.0613b23: レ得。若依二初義一者指二菩薩名一云二別名一也。謂
T2217_.59.0613b24: 標二諸執金剛今此菩薩一成二此結一故。意云。前
T2217_.59.0613b25: 諸執金剛持二智印一故云二執金剛一。今菩薩兼二定
T2217_.59.0613b26: 惠慈悲一故受二菩薩別名一也爲言問。通別一雙。
T2217_.59.0613b27: 然金剛菩薩内大眷屬通名。依レ何云レ別耶。
T2217_.59.0613b28: 答。於レ自雖レ通金剛菩薩相對猶得二別稱一也。
T2217_.59.0613b29: 或又下卷金剛菩薩倶名二大心衆一。望レ彼云レ別
T2217_.59.0613c01: 歟。又依二次義一者。普賢慈氏等云二別名一歟。意
T2217_.59.0613c02: 云。四菩薩云二慈氏一云二妙惠一等名異二一向智
T2217_.59.0613c03: 印一故得二定惠等別名一也爲言後義未三必爲二別
T2217_.59.0613c04: 名因一故。又中義非レ理。執金剛有二十九別名一
T2217_.59.0613c05: 故。故初義爲レ勝矣
T2217_.59.0613c06: 亦是毘盧遮那内證功徳者。且内證外用重
T2217_.59.0613c07: 重。或四重壇從レ内向レ外而分二内外一也。或
T2217_.59.0613c08: 四重各有二内外一本地四重云二内加持四重云
T2217_.59.0613c09: レ外。謂從二法門身一現二羯磨身一故。當知諸菩
T2217_.59.0613c10: 薩法門等者所現加持身羯磨形也。下云二善
T2217_.59.0613c11: 知識身一是也。法門者能現内證法門身。下云二
T2217_.59.0613c12: 法界門一。上云二定惠慈悲一是也。故指二此定惠
T2217_.59.0613c13: 等一云二内證功徳一也。今文意云。謂如下執金剛
T2217_.59.0613c14: 内證對二十智力一有中十佛刹上今菩薩内證法門
T2217_.59.0613c15: 對二十智力一有二十佛刹一也爲言故上釋云。如來
T2217_.59.0613c16: 智印無量且以二十智力一以表二衆會數一云云又
T2217_.59.0613c17: 義。如三執金剛法門羯磨相對有二十佛刹一今菩
T2217_.59.0613c18: 薩法門羯磨相對有二十佛刹一也爲言又准三執
T2217_.59.0613c19: 金剛加持身有二十佛刹一。當レ知菩薩法門身有二
T2217_.59.0613c20: 十佛刹一也爲言本經十佛刹專約二加持身一故
T2217_.59.0613c21: 但疏云二智印一者經釋互顯歟
T2217_.59.0613c22: 又般若釋論等者。智論第三十三云。如二釋迦
T2217_.59.0613c23: 文佛一。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二内眷屬一。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二内眷屬一。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二大眷
T2217_.59.0614a01: 屬一文私云。今所引是此釋取レ意略抄。彼論是
T2217_.59.0614a02: 大品般若釋故云二般若釋論一也。問。智論次下
T2217_.59.0614a03: 云。復次佛有二二種身一一者法性生身二者隨
T2217_.59.0614a04: 世間身。世間身眷屬如二先説一。法性生身者有二
T2217_.59.0614a05: 無量無數阿僧祇一生補處菩薩一侍從文准二
T2217_.59.0614a06: 此文一。釋迦佛非二生身一。何云二生身佛一耶。答。生
T2217_.59.0614a07: 身有レ二。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。佛有二二種身一。一者法性身二者父母
T2217_.59.0614a10: 生身文故無レ違耳。問。阿難成道夜初生二十
T2217_.59.0614a11: 五歳時詣二佛所一。又舍利弗等又成道以後弟
T2217_.59.0614a12: 子。何彼等云二内大眷屬一耶。答。總指二佛在世一
T2217_.59.0614a13: 云二成道時一。未二必初成時一歟。或又九世相入
T2217_.59.0614a14: 意歟。手草云。問。疏指二普賢等菩薩一云二一一
T2217_.59.0614a15: 是毘盧遮那内證功徳一。何故云二普賢等是大
T2217_.59.0614a16: 眷屬。答。約二本地一之時皆無レ非二遮那内證之
T2217_.59.0614a17: 徳一。今約二事迹一故云レ爾文
T2217_.59.0614a18: 及彌勒文殊等者。法華文句云。彌勒此云二慈
T2217_.59.0614a19: 氏一文上生經疏云。梅呾唎耶唐云レ慈也。古
T2217_.59.0614a20: 云二彌帝隷一。或彌勒。皆訛也文玄應音義云。正
T2217_.59.0614a21: 理論云二阿氏多一。此云二無勝一。舊云二耆多一。或
T2217_.59.0614a22: 作二阿逸多一。皆訛也文文殊釋至レ下可レ知矣。
T2217_.59.0614a23: 問。一生補處者何義乎。答。大論第七云。滿
T2217_.59.0614a24: 濡尸利慈氏菩薩是諸菩薩皆是補處紹二尊
T2217_.59.0614a25: 位一者略抄問。一生者何生耶。答。法華攝釋
T2217_.59.0614a26: 第一云。問。一生補處約二何等生一名爲二一生一
T2217_.59.0614a27: 耶。答。且如二彌勒一昔在二人中一名二一生一事一
T2217_.59.0614a28: 大生也。若據二小生一者而有レ四也。天中中
T2217_.59.0614a29: 有及本有二人中中有及本有二合爲二四生一。
T2217_.59.0614b01: 如下七生等依二大生一説上。實理論レ生有二二十八一
T2217_.59.0614b02: 云云私云。此意都卒上生閻浮下生一合云二一
T2217_.59.0614b03: 生一歟。遁麟記云。一生所繋菩薩者。謂無始
T2217_.59.0614b04: 來爲二多生死一之所二繋縛一故。今唯一生所レ繋
T2217_.59.0614b05: 未レ得二成佛一。故言二一生所繋菩薩一文私云。此
T2217_.59.0614b06: 閻浮半生云二一生一歟。攝釋云。菩薩有レ三。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。下生局得二二身一○今此三
T2217_.59.0614b09: 生唯約二化佛一。餘未レ見レ文。以理而言亦通餘
T2217_.59.0614b10: 有云云今疏第六云。今此經宗言二一生一者。未
T2217_.59.0614b11: レ至二第十一地一唯少二如來一位一。未レ得二證知一。更
T2217_.59.0614b12: 有二一轉法性生一即補二佛所一故名二一生補處一
T2217_.59.0614b13: 略抄私云。此指二成佛位一云二一生一也。自當二攝
T2217_.59.0614b14: 釋第三生一。然自證化他法應異耳。又智論第
T2217_.59.0614b15: 三十八云。問曰。兜卒天上何以説二一生補處一
T2217_.59.0614b16: 不レ説二二生三生一。答曰○復次有人言二但説
T2217_.59.0614b17: 大者不レ限二於小一文私案二論意一説二大生一故云二
T2217_.59.0614b18: 一生一。若限レ小説者可レ云二二生三生一歟。問。若
T2217_.59.0614b19: 依二小生一何不レ云二四生一耶。答。攝釋云。若爾何
T2217_.59.0614b20: 故智度論説二彌勒三生一。答。以下在二人中一即得中
T2217_.59.0614b21: 成佛上故除二人中本有一生但言レ三也文私云。
T2217_.59.0614b22: 閻浮下生時即成佛故除二本有生一也爲言
T2217_.59.0614b23: 今謂佛加持身等者。今加持身者即毘盧舍
T2217_.59.0614b24: 那也。故上文云。毘盧舍那加持尊特身文謂
T2217_.59.0614b25: 以二法身成道一例二生身成道一耳。或又内眷屬
T2217_.59.0614b26: 云二加持身一。以二法身眷屬一例二生身眷屬一故。故
T2217_.59.0614b27: 次上文云。以二加持一故現爲二一善知識身一也
T2217_.59.0614b28: 文問。何故名二内大一耶。答。雜問答云。執金剛
T2217_.59.0614b29: 衆持二如來密印一故爲レ内。普賢等衆定惠相
T2217_.59.0614c01: 應行二如來事一故爲レ大文＊亦作二淺深説一者。若
T2217_.59.0614c02: 依二今釋幷執金剛菩薩名一又准二生身内大一則
T2217_.59.0614c03: 内淺大深歟。若約二四重次第一内深大淺也。然
T2217_.59.0614c04: 實無淺深上淺深故二義無二相違一歟
T2217_.59.0614c05: 故大品等者。大品般若經第一序品云。復次
T2217_.59.0614c06: 舍利弗。菩薩摩訶薩欲レ在二一切聲聞辟支佛
T2217_.59.0614c07: 前一欲三給侍諸佛一欲レ爲二諸佛内眷屬一欲レ得二
T2217_.59.0614c08: 大眷屬一欲レ得二菩薩眷屬一欲三淨報二大施一。當
T2217_.59.0614c09: レ學二般若波羅蜜一文智論三十三釋二今經文一。
T2217_.59.0614c10: 如二先引一。但疏釋先引經後擧可レ知矣
T2217_.59.0614c11: 普賢菩薩者。文句十云。大論觀經同名二遍吉一。
T2217_.59.0614c12: 此經名二普賢一。皆漢語。梵邲輸&T075586;陀。此云二普
T2217_.59.0614c13: 賢一文義疏云。外國名二三曼多跋陀羅一。三曼此
T2217_.59.0614c14: 云レ普也。跋陀羅云レ賢。此土亦名二遍吉一文
T2217_.59.0614c15: 謂菩提心所起行願等者。大師釋云。普賢圓
T2217_.59.0614c16: 因以二圓融三法一爲レ宗。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二普賢一云。即是
T2217_.59.0614c18: 大日圓因。而佛圓因之果也文私云。普賢圓
T2217_.59.0614c19: 因者持業。普賢即圓因故。大日圓因者依主。
T2217_.59.0614c20: 大日之圓因故。此圓因是通二菩提心及行願一。
T2217_.59.0614c21: 倶大日之因故。菩提心行願如レ次能所起。同
T2217_.59.0614c22: 是普賢體也。及身口意者當二大師釋身字一。猶
T2217_.59.0614c23: 如二身祕密即法佛三密一。故准二此文一者。今三
T2217_.59.0614c24: 密即圓因之果也。若約レ因者普賢三密也。悉
T2217_.59.0614c25: 皆等二句釋二上普義一。純一等兩句釋二上賢義一
T2217_.59.0614c26: 耳。故法藏釋云。徳周二法界一曰レ普淨順レ善稱
T2217_.59.0614c27: レ賢文又玄賛云。仁慈惠悟曰レ賢。徳利周備
T2217_.59.0614c28: 名レ普。此由下内證二一眞一外成中萬徳上。所以徳
T2217_.59.0614c29: 利周備仁慈惠悟故名二普賢一。般若理趣云。一
T2217_.59.0615a01: 切有情皆如來藏。普賢菩薩遍二自體一故由レ證二
T2217_.59.0615a02: 普遍賢善之理一能證之道名爲二普賢一。○或内
T2217_.59.0615a03: 證二此普遍賢理一外彰二三業無所レ不レ賢故名二
T2217_.59.0615a04: 普賢一文私云。疏約二三業二釋二普義一賛就二三業一
T2217_.59.0615a05: 成二賢義一矣
T2217_.59.0615a06: 慈氏菩薩者。慈恩玄賛第二云。彌勒姓慈文
T2217_.59.0615a07: 嘉祥義疏第一云。彌勒者此云レ慈也。過去値二
T2217_.59.0615a08: 彌勒佛一發願名二彌勒一也。出二一切智光仙人
T2217_.59.0615a09: 經一。彌勒昔作二一切智光仙人一値三慈氏佛説二
T2217_.59.0615a10: 慈三昧經一故目レ慈也。華嚴經云。初得二慈三
T2217_.59.0615a11: 昧一説名レ慈也文又心地觀經云。彌勒菩薩法
T2217_.59.0615a12: 王子從二初發心一不レ食レ肉。以二是因縁一名二慈
T2217_.59.0615a13: 氏一文又賢愚經云。國王象師調象即慈心。生
T2217_.59.0615a14: レ從是得レ名二慈氏一文此中賢愚經幷玄賛釋意
T2217_.59.0615a15: 同二今疏釋一歟。佛心是大慈悲故以レ慈爲二種
T2217_.59.0615a16: 姓。今菩薩從二彼種姓中一生故云二慈氏一。基師
T2217_.59.0615a17: 彌勒姓慈者又此意歟
T2217_.59.0615a18: 不斷佛家者。二本義釋倶家字作レ種矣
T2217_.59.0615a19: 謂佛四無量心等者。祕藏記釋二四無量心一云。
T2217_.59.0615a20: 慈悲喜捨。與樂爲レ慈拔苦爲レ悲不害爲レ喜捨
T2217_.59.0615a21: 亘二三事一文義章第八四無量義云。四無量者化
T2217_.59.0615a22: レ物心也。化心不同一門説レ四。謂慈悲喜捨。
T2217_.59.0615a23: 愛憐名レ慈惻愴曰レ悲慶悦名レ喜亡壞稱レ捨。
T2217_.59.0615a24: 心無二存著一故曰二亡壞一。經中名レ之以爲二無量
T2217_.59.0615a25: ＊亦云二四等一。縁二於無量諸衆生一起故名二無量一。
T2217_.59.0615a26: 等縁二一切一故復名レ等文問。此菩薩偏大慈與
T2217_.59.0615a27: 樂得レ名。何云二四無量心一耶。答。疏云。今以レ慈
T2217_.59.0615a28: 爲二稱首一文意云。此菩薩雖レ具二四無量一慈心
T2217_.59.0615a29: 勝故取二爲レ首之慈一爲レ稱也爲言或此菩薩正
T2217_.59.0615b01: 雖レ主レ慈兼具二餘三一故云二四無量一。約レ正故云二
T2217_.59.0615b02: 稱首一也。問。四中慈爲レ首。法必然歟。又依レ人
T2217_.59.0615b03: 耶。答。一往可レ約レ人。若依二觀音一悲爲レ首故。
T2217_.59.0615b04: 理實法又可レ爾。互相依故。義章第八云。次
T2217_.59.0615b05: 論二主伴一。如二龍樹言一慈爲二妙主一餘三隨從。如二
T2217_.59.0615b06: 民從王。慈心正是與樂之意。故説爲レ主。無二
T2217_.59.0615b07: 悲拔苦一與樂不レ成故悲隨レ慈。無二喜除嫉一與
T2217_.59.0615b08: 樂不レ勝故喜隨レ慈。無二捨除礙一與樂不レ等故
T2217_.59.0615b09: 捨隨レ慈。蓋乃且據二一門一爲レ論。理實四行皆
T2217_.59.0615b10: 得レ爲レ主齊得レ爲レ伴。互相隨故文又云。言二
T2217_.59.0615b11: 體用一者。初一慈行是其徳體後三徳用。如三
T2217_.59.0615b12: 維摩説二慈是體一故。○後三用故隨レ人化益。
T2217_.59.0615b13: ○此等皆是對レ人用也。一相如レ是。理實四
T2217_.59.0615b14: 行齊得レ爲レ體竝得レ爲レ用。互相依故文可レ思
T2217_.59.0615b15: レ之
T2217_.59.0615b16: 上云普賢等者。釋二來由一也。自證之徳者。義
T2217_.59.0615b17: 釋中釋二普賢佛境界莊嚴三昧一云。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。釋下從二
T2217_.59.0615b20: 自證徳一起レ慈之義上也
T2217_.59.0615b21: 妙吉祥菩薩等者。玄賛第二云。曼殊室利云二
T2217_.59.0615b22: 妙吉祥一。與二衆生樂一。是北方常喜世界歡喜藏
T2217_.59.0615b23: 摩尼寶積佛也。聞レ名能滅二四重等罪一文探玄
T2217_.59.0615b24: 記第四云。文殊師利或云二尸利一或云二漫殊室
T2217_.59.0615b25: 利一或翻爲二敬首一或云二傳首一或又云二濡首一又
T2217_.59.0615b26: 云二妙徳一又云二妙吉祥一。○又梵語喚レ頭爲二室
T2217_.59.0615b27: 利一。吉祥徳等亦爲二室利一。故致二翻譯不同一也
T2217_.59.0615b28: 文或云。妙徳等者漢名三種中前後二名釋二
T2217_.59.0615b29: 其義一。今名何不レ釋耶。文句二云。文殊師利此
T2217_.59.0615c01: 云二妙徳一。大經云。了了見佛性猶如妙徳等文
T2217_.59.0615c02: 思益經云。雖レ説二諸法一而不レ起二法相一不レ起二
T2217_.59.0615c03: 非法相一故名二妙徳一文亦名妙音者。問。法華
T2217_.59.0615c04: 文殊妙音別體異名。何今爲二文殊名一耶。答。
T2217_.59.0615c05: 妙樂五百問論云。妙音海來文此釋二文殊海
T2217_.59.0615c06: 來一也。應レ知雖三別有二妙音一文殊又名二妙音一
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: 釋二妙音義一也。義釋云。此菩薩通達如來甚深
T2217_.59.0615c10: 般若一唯是佛佛自證不レ可レ與レ人。是故以二嬰
T2217_.59.0615c11: 兒行一演説人法無我一略抄嬰兒行者弘決第
T2217_.59.0615c12: 八引二釋名一云。人之初生曰二嬰兒一者。胸前曰
T2217_.59.0615c13: レ嬰接二之嬰前一而乳養之故曰レ嬰也文今推以二
T2217_.59.0615c14: 二空説一對二自證一云二嬰兒行一歟
T2217_.59.0615c15: 若以無分別法等者。或云。文殊妙惠説法上
T2217_.59.0615c16: 有二斷惑顯理徳一云二除蓋障一也云云私云。今文
T2217_.59.0615c17: 法譬影略互顯。謂法中擧二能斷法一而顯二所顯
T2217_.59.0615c18: 理一。喩中擧二所顯日一示二披雲風一也。問。今無分
T2217_.59.0615c19: 別法者定惠中何耶。答。既云二滅諸戲論一。可二
T2217_.59.0615c20: 無分別智一。依レ之摩訶衍論正體智斷二隨相一云
T2217_.59.0615c21: 云論即隨相云二諸戲論識一故。或又定。今文句
T2217_.59.0615c22: 是明二除蓋障定一故。法藏釋二理定一云。塵相既
T2217_.59.0615c23: 止無レ所二分別一故云レ止也文今無分別可三准
T2217_.59.0615c24: 知之一。況智斷惑專依レ定故。修惠唯斷惑散惠
T2217_.59.0615c25: 不レ爾故。又義。定惠名從二増勝一實通二止觀一。故
T2217_.59.0615c26: 定亦斷惑何失。故法藏釋云。隨レ相而論止
T2217_.59.0615c27: 名二定觀名レ惠。就レ實而言定通二止觀一惠亦如
T2217_.59.0615c28: レ是文又義釋云。即法性之悲以二自在力一能
T2217_.59.0615c29: 除二一切衆生一切蓋障一文依二此釋一大悲斷惑
T2217_.59.0616a01: 歟。此悲即二法性一故云二無分別法一也。問。初
T2217_.59.0616a02: 義擧二前妙惠功一不レ釋二今三昧一歟。第二義與二
T2217_.59.0616a03: 復次釋一何異乎。第三義似二定惠雜亂一矣。後
T2217_.59.0616a04: 義後得智猶不レ斷。況所起大悲乎。答。智斷
T2217_.59.0616a05: 惑皆依レ定故推窮勝能一在二於定一。故云レ定何
T2217_.59.0616a06: 失。猶如二摩訶衍稱一矣。次義。正釋説法斷疑
T2217_.59.0616a07: 之次弟。故云下次二妙音一明之也。復次釋。六度
T2217_.59.0616a08: 次第。故云下次二妙惠一明之。般若禪定六度次
T2217_.59.0616a09: 第故。次義。定惠與二止觀一有二同異二義一何失。
T2217_.59.0616a10: 後義彼性宗後得智許二斷證一。今宗又大悲斷
T2217_.59.0616a11: 惑。何失
T2217_.59.0616a12: 如來諸有所作等者。釋二來由一也。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。斷惑功專依レ定故。或
T2217_.59.0616a17: 又正釋總爲二除蓋障釋一。復次爲二來由一歟。既
T2217_.59.0616a18: 云二如來所作一未三必損二文殊一故。然故次二妙音一
T2217_.59.0616a19: 明レ之。釋難レ遮故先義爲レ吉矣
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。如レ是次第而配屬之一文
T2217_.59.0616a23: 或云。今四菩薩是既云二佛身四徳一。八葉四
T2217_.59.0616a24: 隅菩薩歟。其故思二第二重菩薩一阿闍梨所傳
T2217_.59.0616a25: 曼＊荼羅中文殊除蓋障地藏虚空藏也。又現
T2217_.59.0616a26: 圖中但有二地藏虚空藏除蓋障三菩薩一。然今
T2217_.59.0616a27: 四菩薩中二菩薩纔雖レ擬二第二重一三菩薩專
T2217_.59.0616a28: 同二八葉四行一。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: 起列レ衆中或以二除蓋障替二觀音一或以二除一
T2217_.59.0616b02: 切惡趣一替二文殊一也。義各異。課用二一事一亦得
T2217_.59.0616b03: 也。此中用二觀音一爲レ正也文既云二縁起一。是序
T2217_.59.0616b04: 品義。故大般若中以二序品一名二縁起品一也。云二
T2217_.59.0616b05: 列衆一非レ指二今文一乎。但大眷屬者。中臺總體
T2217_.59.0616b06: 是心王邊葉別相即心數故云二眷屬一也。故大
T2217_.59.0616b07: 師釋云。大毘盧遮那如來與二自眷屬四種法
T2217_.59.0616b08: 身一住二金剛法界宮一云云又義。既云二大眷屬一
T2217_.59.0616b09: 可二第二重一。故疏第三云。從二大悲萬行一現二第
T2217_.59.0616b10: 二重諸大眷屬一云云又云。從レ心已下是持二大
T2217_.59.0616b11: 悲萬行諸大眷屬一云云當卷上文釋二大眷屬一
T2217_.59.0616b12: 云。諸菩薩大悲方便普門攝受文文義是同。
T2217_.59.0616b13: 又第六云。次造二第二重四菩薩等諸大眷
T2217_.59.0616b14: 屬一云云既云二四菩薩一。非二今四菩薩一乎。況復
T2217_.59.0616b15: 内大眷屬專可レ依二親近次第一。而八葉四隅菩
T2217_.59.0616b16: 薩親近於如來一猶近レ自二第一重一。何不レ云二内
T2217_.59.0616b17: 眷屬一矣。但疏幷現圖壇第二重諸尊相違者
T2217_.59.0616b18: 不下擧二諸尊一盡上歟。依レ之疏第二十云。觀音文
T2217_.59.0616b19: 殊彌勒已在二八葉中一。漸出二于外一故次圓中復
T2217_.59.0616b20: 有二文殊觀音等一云云此文意。於二三重壇一第一
T2217_.59.0616b21: 重爲レ初第二重云二次圓一也。爰知今四菩薩
T2217_.59.0616b22: 在二第二重一也。第十六文者指二具縁品一歟。具
T2217_.59.0616b23: 縁品經云。普賢慈氏尊及與二除蓋障除一切
T2217_.59.0616b24: 惡趣一文以二除惡趣替一文殊一者當二于此文一矣。
T2217_.59.0616b25: 今品中無二除惡趣一故説二具縁支分一故云二縁
T2217_.59.0616b26: 起一歟。又義。凡四行菩薩第二重四菩薩其體
T2217_.59.0616b27: 同故或約二四行邊一云二佛身四徳一或約二眷屬
T2217_.59.0616b28: 邊一云二第二重一也。十六卷文或以二除障替二觀
T2217_.59.0616b29: 音一者指二今品一也。或以二除惡趣一替二文殊一者
T2217_.59.0616c01: 指二具縁品一也。若倶指二具縁品者不レ可レ置二初
T2217_.59.0616c02: 或字一。二或字是顯レ指二兩品一耳。或云。觀音在二
T2217_.59.0616c03: 八葉一自性身。在二第二重受用身。在二第三重一
T2217_.59.0616c04: 變化身。餘尊又可レ爾耳。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: 第九字配二九尊一云。阿觀音羅除蓋障云云小
T2217_.59.0616c07: 野小眼毒女擧二八菩薩一云。觀自在菩薩地藏
T2217_.59.0616c08: 菩薩除蓋障菩薩云云依二此等釋一別體菩薩歟。
T2217_.59.0616c09: 或云觀音除蓋障眞言同。何非二同體一矣。然
T2217_.59.0616c10: 言雖レ同體是別例如二四佛四波印雖レ同體是
T2217_.59.0616c11: 別一。又如二彌勒如意輪讃是一其體異一矣。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一。問。
T2217_.59.0616c14: 佛身四徳文何故四菩薩云二四徳一耶。答。般若
T2217_.59.0616c15: 寺抄云。普賢是菩提。慈氏大慈大悲普門
T2217_.59.0616c16: 方便。文殊是大智決斷用。除蓋障是大空寂
T2217_.59.0616c17: 照方便所謂常樂我淨
四徳也云云		依二此釋一者。四菩薩爲二
T2217_.59.0616c18: 常樂我淨四徳一也。大師法華開題云。東南
T2217_.59.0616c19: 方普賢即大捨徳。西南方文殊則大喜徳。西
T2217_.59.0616c20: 北方觀音即大悲智。東北方慈氏則大慈智
T2217_.59.0616c21: 文此説逆次爲二慈悲喜捨一。又千手軌中自二東
T2217_.59.0616c22: 南一順次爲二慈悲喜捨一。此等説順逆雖レ異四徳
T2217_.59.0616c23: 義同。又祕藏記中普賢虚空藏觀音虚空庫
T2217_.59.0616c24: 如レ次爲二慈悲喜捨一也。金剛界次第等又同
T2217_.59.0616c25: レ之。尋云。第一重第二重約二十三大院一方如
T2217_.59.0616c26: 何。答。第一重。上方遍智院又云佛母院下方五
T2217_.59.0616c27: 大院。左方金剛手院。右方觀音院。第二重。上
T2217_.59.0616c28: 方文＊殊院下方虚空藏院左方除蓋障院右
T2217_.59.0616c29: 方地藏院。第三重。上方釋迦院現圖中釋迦爲
第二重文＊殊爲
T2217_.59.0617a01: 第三
重也		下方蘇悉地院。外金剛部院迴四方一爲二
T2217_.59.0617a02: 第三重一也。尋云。今經中盡二十三大院一乎。答。
T2217_.59.0617a03: 菩提心義第三安然云。二＊所中説二十三院一。如下
T2217_.59.0617a04: 具縁品圖尊中有二十院一云上。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: 金剛部五二明王加二上遍知一爲二佛部一也六第
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。轉字品中有二十一院一。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。大儀軌中更加二二院一爲二十三院一文｣
T2217_.59.0617a12: 釋論云菩提等者。智論第四云。問曰。何等名二
T2217_.59.0617a13: 菩提一。何等名二薩埵一。答曰。菩提名二諸佛道一。薩
T2217_.59.0617a14: 埵名二或衆生或大心一。是人諸佛道功徳盡欲
T2217_.59.0617a15: レ得二其心一。不レ可レ斷不レ可レ破如二金剛山一。是名二
T2217_.59.0617a16: 大心一。如二偈説一。一切諸佛法智惠及戒定能利
T2217_.59.0617a17: 益一切一。是名爲二菩提一。其心不レ可レ動能忍二成
T2217_.59.0617a18: 道事一不レ斷亦不レ破。是心名二薩埵一文私云。是
T2217_.59.0617a19: 人諸佛道功徳盡欲得者忍樂修行等也。其
T2217_.59.0617a20: 心不斷等者堅持不捨義也。般若寺抄云。有二
T2217_.59.0617a21: 所レ云道心一者樂求菩提一有情故云二菩提薩
T2217_.59.0617a22: 埵一文
T2217_.59.0617a23: 復次此人等者。智論第五云。問曰。何名二摩訶
T2217_.59.0617a24: 薩埵一。答。摩訶者大。薩埵名二衆生一或名二勇心一。
T2217_.59.0617a25: 此人心能爲二大事一不レ退不レ還大勇心故名二
T2217_.59.0617a26: 摩訶薩埵一。復次摩訶薩埵者。於二多衆生中一最
T2217_.59.0617a27: 爲二上首一。是故名爲二摩訶薩埵一。復次多衆生中
T2217_.59.0617a28: 起二大慈大悲一成立大乘一能行二大道一得二最大
T2217_.59.0617a29: 處一故名二摩訶薩埵一。復次大人相成就故名二摩
T2217_.59.0617b01: 訶薩埵一。○復次必能説レ法破二一切衆生及己
T2217_.59.0617b02: 身大邪見大愛大我心等諸煩惱一故名爲二摩
T2217_.59.0617b03: 訶薩埵一文惠影疏第二云。大人者以二其諸徳
T2217_.59.0617b04: 斯修一故得レ稱文私云。此中復次多衆生已下
T2217_.59.0617b05: 忍樂修行之義也。以上堅持不捨之意也。今
T2217_.59.0617b06: 文智論第四第五二文也。第四中釋二菩提一故
T2217_.59.0617b07: 題次云二釋初品中菩提第五一文第五卷釋二摩
T2217_.59.0617b08: 訶薩埵一故題次云二釋初品中摩訶薩埵第六一
T2217_.59.0617b09: 文又於二摩訶薩埵釋有二正釋復次多釋一。然
T2217_.59.0617b10: 今疏中菩提爲二正釋一摩訶薩爲二復次釋一。恐
T2217_.59.0617b11: 似レ違二論文一乎。私案。論中文異故爲下非二正復一
T2217_.59.0617b12: 之別釋上。疏中二名雖レ異目二於一體一故爲二正
T2217_.59.0617b13: 釋復次一歟。故大師釋云。又菩提薩埵亦爲二
T2217_.59.0617b14: 摩訶薩一文或又疏中復次者非レ對二正釋一。釋二
T2217_.59.0617b15: 別文一故云二復次一。猶如三起信論中云二復次言
T2217_.59.0617b16: 意識等一也。又第五文雖レ有二多釋一同二摩訶薩
T2217_.59.0617b17: 釋一。故疏爲二一種釋一歟。木幡義云。薩埵與二摩
T2217_.59.0617b18: 訶薩埵一爲二正釋復次一。但薩埵是自利義摩訶
T2217_.59.0617b19: 薩埵是利他義也云云又准二智論正文云二及與
T2217_.59.0617b20: 己身摩訶薩一又兼二自利一歟
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: 寶一焚燒善根一。戒經十種謗三寶爲二最重一故
T2217_.59.0617b24: 邪見稱レ大。若據二發潤生死流轉一無明愛取爲
T2217_.59.0617b25: レ大。若據二遠隨現行障一無學道我愛慢爲レ大
T2217_.59.0617b26: 餘可レ名レ輕。若煩惱當體相望則十大煩惱爲
T2217_.59.0617b27: レ重隨惑爲輕等。今此智人必能説レ法破壞故
T2217_.59.0617b28: 名二摩訶薩埵一文
T2217_.59.0617b29: 此索多者等者。疏第十七持明禁
戒品		云。猶行二大
T2217_.59.0617c01: 願一求二大法一起二大行一成二大菩提事一。所謂普令三
T2217_.59.0617c02: 衆生入二佛知見一故名二大士一也。此有情者梵
T2217_.59.0617c03: 音索多是著義。猶如下世間人深著二身心一不
T2217_.59.0617c04: レ能中暫離上也。今菩提索多亦爾。此大菩提行
T2217_.59.0617c05: 乃至無レ有二一念休息放捨之心一故名二索多一
T2217_.59.0617c06: 也。又名二薩埵一。是有情義。以下於二有情之中一能
T2217_.59.0617c07: 修中無上道一荷二一切諸餘衆生一。即是衆生之中
T2217_.59.0617c08: 無上故名二大有情一也。衆生隨二所執著義一。今
T2217_.59.0617c09: 能自出後令二他出一故名二大有情一也文私云。索
T2217_.59.0617c10: 多是著義者同二今索多者忍樂修行堅持不
T2217_.59.0617c11: 捨之義一也。薩埵是有情義者又同二今薩埵名
T2217_.59.0617c12: 衆生之釋一也。雜問答云。又薩埵者梵音正
T2217_.59.0617c13: 應レ言二索多一。○若以レ義言レ之是堅持不捨之
T2217_.59.0617c14: 義也文鈔第二云。前云二薩埵一直呼二於人一。今
T2217_.59.0617c15: 云二索多一乃屬二人之功業一。即是忍樂修行堅持
T2217_.59.0617c16: 不捨。言二聲明有如是法一者即八轉聲法也。謂
T2217_.59.0617c17: 前云二薩埵一直目二衆生之體一。即體聲也。今云二
T2217_.59.0617c18: 索多一直屬二衆生之業一。即業聲也文觀鈔云。薩
T2217_.59.0617c19: 埵翻二衆生一。直依二人體一故云二體聲一。索多忍樂
T2217_.59.0617c20: 修行等義。是約レ用故云二業聲一也云云範抄云。
T2217_.59.0617c21: 體聲體文故云二sata一。不レ呼二入聲一索多讀レ點
T2217_.59.0617c22: 故云二業聲一也云云體業是八轉聲中其二也。
T2217_.59.0617c23: 或不流便者十四本同二今文一。十卷義釋流字
T2217_.59.0617c24: 作二當字一矣
T2217_.59.0617c25: 薩埵略有三種者。問。大師釋云。又薩埵有
T2217_.59.0617c26: レ四。愚識金智是也文其數相違。如何。答。於二
T2217_.59.0617c27: 菩提薩埵一且約二顯密人一開二金智一也。故雜問
T2217_.59.0617c28: 答云。問。何言二愚童等一耶。答。六道凡夫名二愚
T2217_.59.0617c29: 童一。聲聞縁覺名爲二有識一。修二佛道一人名爲二菩
T2217_.59.0618a01: 提一。問。彼金薩此三中是何。答。即第三人文
T2217_.59.0618a02: 故知金薩是第三開也。又五祕密儀軌云。有二
T2217_.59.0618a03: 三種薩埵一。所謂愚童薩埵智薩埵金剛薩埵
T2217_.59.0618a04: 文此文開二金智一以二有識一合二愚童一歟。釋論中
T2217_.59.0618a05: 二乘攝二邪定一故。又高尾口決云。四種薩埵
T2217_.59.0618a06: 如レ次凡夫二乘菩薩佛取意此意金智合更開
T2217_.59.0618a07: レ佛歟。佛又菩提薩埵攝故或金薩云レ佛歟。
T2217_.59.0618a08: 密人皆果地人故。問。金薩者何菩薩耶。答。
T2217_.59.0618a09: 或云。四大菩薩云二金薩一。簡顯菩薩密菩薩
T2217_.59.0618a10: 皆云二金薩一歟。今云但金剛手也。問答中上
T2217_.59.0618a11: 釋二祕密主義一畢云二此菩薩名金剛薩埵一指
T2217_.59.0618a12: レ此。云二彼金剛薩埵一之故。又五祕密軌云。以三
T2217_.59.0618a13: 金剛薩埵開二其二種薩埵一修行得二此金剛乘一
T2217_.59.0618a14: 人即名二金剛薩埵一文准二此釋一通二四行一何過。
T2217_.59.0618a15: 凡三四薩埵顯密分別隨レ宜不定。今就二諸大
T2217_.59.0618a16: 菩薩文一出二三種薩埵一故。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: 未レ明故。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: 約二顯密一判二薩埵一歟。或又彼探二彼經深祕意一
T2217_.59.0618a22: 成二四行菩薩三摩地一也。問。愚童不レ知二因果一
T2217_.59.0618a23: 六道凡夫。有識興二滅度想一定性二乘。何云二
T2217_.59.0618a24: 曼荼聖衆一乎。答。十界輪圓曼荼故六道二乘
T2217_.59.0618a25: 又海會聖衆也。問。若爾胎藏界所レ列六道等
T2217_.59.0618a26: 衆生皆可二實類一乎。若云二實類一者今此曼荼是
T2217_.59.0618a27: 從本垂迹之圓壇大悲利生之海會。是故中臺
T2217_.59.0618a28: 自性之佛漸現二三重曼荼之聖衆一八葉受用
T2217_.59.0618a29: 之尊一專成二四種法身之化用一。當レ知＊胎藏諸
T2217_.59.0618b01: 尊皆以佛智所現云事。若實類凡夫見レ之可
T2217_.59.0618b02: レ成レ罪仰レ之有二何益一哉。故大師釋二＊胎藏聖
T2217_.59.0618b03: 衆一云。有二從果向因人一無二從因至果人一云云
T2217_.59.0618b04: 若云レ非二實類一者疏下釋云。我是凡夫外道惡
T2217_.59.0618b05: 趣衆生。亦名二五逆大邪見人一。大悲曼荼羅正
T2217_.59.0618b06: 表二此義一也云云又先徳釋云。不レ改二九界迷
T2217_.59.0618b07: 情一悉目二等流法身一云云爾者左右不レ明如何
T2217_.59.0618b08: 答。凡眞言宗義專此事顯祕藏幽旨獨此義
T2217_.59.0618b09: 極。所謂今教意四重曼荼之聖衆皆是本有
T2217_.59.0618b10: 常住之佛體。六道四生之群類併又自性清
T2217_.59.0618b11: 淨之法身也。是以重重帝網之莊嚴無二一法
T2217_.59.0618b12: 而漏草木一。智智無邊之聖衆無二一類而捨含
T2217_.59.0618b13: 識一。若除二實類一則圓壇稱難レ成。若限二權化一
T2217_.59.0618b14: 則輪圓稱易レ闕者歟。故知約二佛智照見一者凡
T2217_.59.0618b15: 夫本等流法身。又依二密號名字一者實類性曼
T2217_.59.0618b16: 荼聖衆。若爾挫二實類一而云二權化一何失。故金
T2217_.59.0618b17: 界次第云。入我我入故本尊與レ我一體無別。
T2217_.59.0618b18: 但爲レ表二本迹義一有二加持歸依觀一云云此意
T2217_.59.0618b19: 指二未斷惑之行者一非レ爲二本尊之垂迹一乎。然
T2217_.59.0618b20: 則我等皆不レ動二自性一而成二六道四生之形一
T2217_.59.0618b21: 隨順無明一而受二三途八難之苦一。尋レ源汲レ流
T2217_.59.0618b22: 皆是遮那之垂迹也。挫二實類一仰二大悲本尊一
T2217_.59.0618b23: 何失。推レ本見二跡併又法身之應現也。指二凡
T2217_.59.0618b24: 夫一祈二無邊悉地一豈空。若強捨二實類一尋二權化一
T2217_.59.0618b25: 爭成二衆生即佛之觀一。偏惡二凡夫一愛二聖者一誰
T2217_.59.0618b26: 開二凡聖不二之覺一乎。大悲曼荼羅正表二此
T2217_.59.0618b27: 義一也。甚有二深意一者歟。伏惟我宗意現覺諸
T2217_.59.0618b28: 法之故貪嗔癡慢現顯二明王忿怒之姿一。直約
T2217_.59.0618b29: 諸法之故欲觸愛慢直成二菩薩慈悲之質一。五
T2217_.59.0618c01: 趣四生之鬼畜隔レ之永沈二三途之苦海一。八苦
T2217_.59.0618c02: 五衰之人天融レ之即到二五智之覺岸一。迷悟在
T2217_.59.0618c03: レ己無レ執而到蓋此謂歟。況復彼顯乘猶性惡
T2217_.59.0618c04: 通融之故馳二煩惱即煩惱之談一。此密乘豈性
T2217_.59.0618c05: 相歴然之故無二生死即生死之義一而已
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。愚童凡夫類猶如二
T2217_.59.0618c08: 羝羊一文不知實諦因果等者不レ知二四聖諦世
T2217_.59.0618c09: 出世因果之道理一。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: 心難レ得。二三有二五戒十善修行一故。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。猶如下顯二不捨義一歟
T2217_.59.0618c14: 二者有識薩埵等者。鈔第二云。疏二者有識
T2217_.59.0618c15: 者謂有レ所二識知一者也。對二前愚童一故稱二有識一
T2217_.59.0618c16: 也文私云。有所識知者二乘初覺知生死過
T2217_.59.0618c17: 患一故云二有識一也。又准二下文一。云二識性二乘一
T2217_.59.0618c18: 約下求二涅槃一之邊上云二有識一歟。性者理性故。或
T2217_.59.0618c19: 二倶存故云二有識一。前後文互顯故。纔覺知等
T2217_.59.0618c20: 釋二忍樂修行義一。著保化城等釋二堅持不捨義一
T2217_.59.0618c21: 也。於如來功徳者釋下二乘不レ名二菩提薩埵一
T2217_.59.0618c22: 之由上也。問。二乘亦得二菩提一。何不レ名二菩提薩
T2217_.59.0618c23: 埵一乎。答。安然釋云。三乘皆名二菩提一而二
T2217_.59.0618c24: 乘不レ名二摩訶薩埵一文准二此釋一今菩提薩埵是
T2217_.59.0618c25: 摩訶薩埵故不レ通二二乘一歟。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。辟支佛道聲聞道雖レ得二菩
T2217_.59.0618c28: 提一而不三稱爲二菩提一。佛功徳中菩提稱爲二菩
T2217_.59.0618c29: 提一。是名二菩提薩埵一文依二此文一菩提薩埵名
T2217_.59.0619a01: 但約二佛菩提一故不レ通二二乘一。何以二摩訶薩一簡
T2217_.59.0619a02: レ彼乎。恐安公釋違二智論文一歟
T2217_.59.0619a03: 出過一切臆度戲論等者。鈔第二云。一切之
T2217_.59.0619a04: 言攝盡内外一。有二諸外道一計二我自性一即同二欲
T2217_.59.0619a05: 界一或同二色無色界一乃至謂二非想處即是涅
T2217_.59.0619a06: 槃一○又説一切有道人言。神人一切法門中
T2217_.59.0619a07: 求不可得。如二龜毛兔角常無一。而陰界入實有二
T2217_.59.0619a08: 自性一。以二如レ是等戲論法一故。蓋由レ不レ識二其
T2217_.59.0619a09: 心一。今此菩提出過如レ是臆度戲論種種過失一
T2217_.59.0619a10: 一向純淨即是衆生本心。了知此一者名レ之
T2217_.59.0619a11: 爲二菩提薩埵一也文
T2217_.59.0619a12: 於是人中等者。安然云。三乘皆名二菩薩一○唯
T2217_.59.0619a13: 菩薩名二摩訶薩一文慈恩釋云。揀二小菩薩一若
T2217_.59.0619a14: 異二二乘一故云二摩訶薩一也文
T2217_.59.0619a15: 明群機嘉會之時等者。五大明王義云。嘉會
T2217_.59.0619a16: 者是一時義。法王啓レ運之日大衆嘉會之時
T2217_.59.0619a17: 也文玄賛一云。此有二二義一。一法王啓レ化機
T2217_.59.0619a18: 器咸集説聽事訖總名二一時一。二説者聽者其
T2217_.59.0619a19: 相會遇時分無レ別故言二一時一文文句引二肇師
T2217_.59.0619a20: 釋一云。法王啓運嘉會之時云云同記云。啓初
T2217_.59.0619a21: 開也。運合レ宜也。嘉善也。佛法大運必稱二物
T2217_.59.0619a22: 機一故云レ善。會稱二機品一云云又疏第四云。良
T2217_.59.0619a23: 日晨者意在二菩提心嘉會之晨一也文有人云。
T2217_.59.0619a24: 自性所成眷屬爲二未來流通一示現群機之相一
T2217_.59.0619a25: 也。又云。有二三種壇一。謂祕密壇法身嘉會壇
T2217_.59.0619a26: 報身大悲壇應身今於二隨他法界宮一現二他受用
T2217_.59.0619a27: 相一故云二群機嘉會一也云云有人云。普賢金剛
T2217_.59.0619a28: 手等各引二實行菩薩一爲二當機衆一故云二群機
T2217_.59.0619a29: 嘉會一也云云私云。三義中初義爲レ勝。自受
T2217_.59.0619b01: 法樂説故不レ可レ有二實行一。又自性身土故不
T2217_.59.0619b02: レ可レ云二他受用一也。所以然一者上擧二執金剛諸
T2217_.59.0619b03: 菩薩一畢結二此等大衆爲聽法故一而云二次明群
T2217_.59.0619b04: 機嘉會一。應レ知指二上金剛菩薩一云二群機一。理實
T2217_.59.0619b05: 雖二三世常恒説一爲二未來流通一准二如常一示二此
T2217_.59.0619b06: 相一也
T2217_.59.0619b07: 若十佛刹等者。若不定義擧レ伴顯レ主也。經
T2217_.59.0619b08: 中大日幷執金剛等各住二自證三昧句一説二眞
T2217_.59.0619b09: 言一故。即眞言藏品等説是也。若不レ爾者何
T2217_.59.0619b10: 在二次明群機嘉會之時所同聞法之文下一明二
T2217_.59.0619b11: 此義一矣。故知指二正説時一也。故疏第六云。若
T2217_.59.0619b12: 現二世天身一則説二彼天三昧道一。若現二聲聞身一
T2217_.59.0619b13: 則説二聲聞三昧道○當レ知此中偈頌如レ是無
T2217_.59.0619b14: 量刹塵。非三世間結集經卷所二能具載一文主伴
T2217_.59.0619b15: 倶雖レ説大日獨爲二教主一。故下文云二如此時
T2217_.59.0619b16: 中佛説何法等一耳。或云。今此文重釋下上大
T2217_.59.0619b17: 衆各爲二聽法一以二三密一而供養大日上也。若不
T2217_.59.0619b18: レ爾者何不レ擧二大日一。如レ此儀式皆今經説時
T2217_.59.0619b19: 分故云二次明等一也。今謂。時分義縱雖二廣通一
T2217_.59.0619b20: 所同聞法但取二正説一也。上既云二然此經流布
T2217_.59.0619b21: 等一下文云二爾時住於佛日而演説法一。此乃望二
T2217_.59.0619b22: 於流通結集一而指二正説時一云二各各廣演則無
T2217_.59.0619b23: 限量等一也。當レ知今説時永異二如常八箇年等
T2217_.59.0619b24: 説時一。時分説法無二邊際限量一故。結集者總
T2217_.59.0619b25: 云二住於佛日等一也。然字是結前義結成前時
T2217_.59.0619b26: 法一也
T2217_.59.0619b27: 爾時住於佛日等者。或云。凡有二三種日一。一世
T2217_.59.0619b28: 間日如世間
至相推		二圓明日以淨眼
至之異		三如來日然以至
日也		或
T2217_.59.0619b29: 云。文分爲レ二。然以下釋二加持故句一以上釋二
T2217_.59.0619c01: 越三時如來之日文一也。私云。此日有二二種一。
T2217_.59.0619c02: 一實相之日。此中有二能越所越。此即釋二經越
T2217_.59.0619c03: 三時之文一也。此日是本地身自證之日也。謂
T2217_.59.0619c04: 云二圓明常住一又云二實相之日一此意矣。二然
T2217_.59.0619c05: 以下如來之日。以二佛神力一逗二衆機一延促自
T2217_.59.0619c06: 在。釋二經如來之日句一也。此即住二加持一。説二今
T2217_.59.0619c07: 經一之時也。三平等句是所説法也。加持故三
T2217_.59.0619c08: 字若約二能加持一則大日如來也。若據二所加
T2217_.59.0619c09: 持一時法二種也。大疏抄云。意離二三際始終一
T2217_.59.0619c10: 常住不變大日如來加持故説二此法門一言也文
T2217_.59.0619c11: 或又通釋二經二句文一也。以淨眼下總明二能越
T2217_.59.0619c12: 時一也。延促自在又非二世間日一故。彼長短定
T2217_.59.0619c13: 故。此延促自在故。故知經中越字含二二義一
T2217_.59.0619c14: 也。能越中擧二自證一爲二加持來由一也。若無二自
T2217_.59.0619c15: 證一則加持何故起矣。例如下上釋二集會一擧二内
T2217_.59.0619c16: 證一而爲中加持起因上矣。問。如來日是於二加持
T2217_.59.0619c17: 世界而逗二實行一應二加持日一。故或云二令瑜伽
T2217_.59.0619c18: 行者一或云二咸適衆機一此意也。依レ之疏第六
T2217_.59.0619c19: 云。然諸行人若深入二瑜伽境界三昧一時自當下
T2217_.59.0619c20: 了了聽聞如二正説時一無異。是故名爲二佛加
T2217_.59.0619c21: 持日一也文何。答。凡今經遠被二未來機一故云二
T2217_.59.0619c22: 行者一云二適機一歟。或又自性所成眷屬爲二未
T2217_.59.0619c23: 來流通一假現二此相一故云レ爾矣。但第六卷釋
T2217_.59.0619c24: 者。加持日有二二種一。謂今經説會自性加持身
T2217_.59.0619c25: 説時云二正説時一是也。行者聽聞説時他受加
T2217_.59.0619c26: 持身行相。故異也。或又此云二佛日一云二如來
T2217_.59.0619c27: 日一彼云二加持日一故其意別耳。又寶淨院僧正
T2217_.59.0619c28: 解二第六文一云。於二此文一可レ有二二義一。爲二自受
T2217_.59.0619c29: 法樂説一爲二他受法樂説一。若瑜伽行人入二三
T2217_.59.0620a01: 昧時了了聽聞者隨他義。如正説時者隨自
T2217_.59.0620a02: 説云云或述レ意云。行者顯得邊云二隨他法爾
T2217_.59.0620a03: 恒説爲二隨自一也云云問。今經一代間可レ云二何
T2217_.59.0620a04: 時説一耶。答。今經法身説非二釋迦説一。何作二此
T2217_.59.0620a05: 問一耶。但智證大師指歸云。總十方三世修
T2217_.59.0620a06: 多羅同顯二三句一本無二異轍一。明知在二一切經
T2217_.59.0620a07: 後一文又小野纂要引二出生義一畢云。法華經
T2217_.59.0620a08: 後説二眞言一文先師云。以二第六文一案二今佛日
T2217_.59.0620a09: 義一一代之間大日經説時是初七日判定耳。
T2217_.59.0620a10: 故十地論云。以二初七日一定不二説法一。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: 依二o@m字觀一唱二後夜成道一法身先初七日説隨
T2217_.59.0620a13: 自意大日經一。故云二自受法樂故一。然顯一乘機
T2217_.59.0620a14: 隔聞故云二思惟行故一。是故住二化他加持身一
T2217_.59.0620a15: 他受用身第二七日説二隨他意華嚴一乘一也。例
T2217_.59.0620a16: 如下彼第二七日華嚴説會小機隔レ聞云二思惟一
T2217_.59.0620a17: 故更赴二鹿苑一而説中小乘法門上。華嚴經云。我
T2217_.59.0620a18: 起二道場一詣二婆羅奈一文此意也。又此初七日
T2217_.59.0620a19: 實相之日故圓明常住也。然又佛神力故延
T2217_.59.0620a20: 促自在故云二佛日一也。例如二彼華嚴第二七日
T2217_.59.0620a21: 念劫圓融故九世相入一耳。重意云。後夜成道
T2217_.59.0620a22: 説二今經一者。後夜丑寅不二時也。即示二生佛
T2217_.59.0620a23: 不二義一。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。謂下在二不二時一
T2217_.59.0620a25: 唱二不二覺一説中不二教上也。時人教相應矣。故
T2217_.59.0620a26: 御遺告云。吾示二不二一心一云云依二此祈請一
T2217_.59.0620a27: 於二久米道場一感得今經一。可レ思レ之。又今經開
T2217_.59.0620a28: 題云。不二中不二本法文又密嚴院釋云。大
T2217_.59.0620a29: 日經能説教主不二總體本地法身也文問。
T2217_.59.0620b01: 剋定説時一何云二三世常恒説一耶。答。雖レ剋定
T2217_.59.0620b02: 其時一又不レ遮二恒説一。延促無礙故。念劫圓融
T2217_.59.0620b03: 故。彼華嚴猶雖二第二七日説一許二恒説華嚴一。
T2217_.59.0620b04: 況祕宗説時乎
T2217_.59.0620b05: 延促自在等者。維摩經云。或有三衆生樂二久住
T2217_.59.0620b06: 世而可レ度者菩薩即演二七日一以爲二一劫一令三
T2217_.59.0620b07: 彼衆生謂二之一劫一或有三衆生不レ樂二久住一而
T2217_.59.0620b08: 可レ度者菩薩即促二一劫一以爲二七日一令三彼衆
T2217_.59.0620b09: 生謂二之七日一云云法華經云。五十小劫佛神
T2217_.59.0620b10: 力故令三諸衆生謂レ如二半日一文
T2217_.59.0620b11: 日行四天下乃至三十時等者。鈔第二云。智論
T2217_.59.0620b12: 云。日名。從レ旦至夕初分中分後分。夜亦三
T2217_.59.0620b13: 分。一日一夜有二三十時一。春秋分時十五時屬
T2217_.59.0620b14: レ晝十五時屬レ夜。餘時増減。五月晝十八時夜
T2217_.59.0620b15: 十二時。十一月翻レ此。言十五時屬レ晝三分中
T2217_.59.0620b16: 各五時也文又智證大師鈔云。疏云。日行二
T2217_.59.0620b17: 四天下一一周晝夜各有二初中後分一乃至三十
T2217_.59.0620b18: 時等。又第四云。西方暦法晝夜各有二三十時一
T2217_.59.0620b19: ○云云今撿二西域記一云○三十臘縛爲二一牟
T2217_.59.0620b20: 呼栗多一○又倶舍頌云。百二十刹那爲二恒刹
T2217_.59.0620b21: 那量一。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。以二此牟呼栗多五箇一經二於日夜一。合二六
T2217_.59.0620b24: 時一即成二五六三十一也。若日夜各有二三十時一
T2217_.59.0620b25: 者。日夜三時各各具レ二合十二時。此日之六
T2217_.59.0620b26: 時各加二五牟呼栗多一即五六三十也。夜亦如
T2217_.59.0620b27: レ是。故言三日夜各有二三十時一。又案レ之初中後
T2217_.59.0620b28: 三分各通二於晝夜一合成二六時一。此六時各各具
T2217_.59.0620b29: レ十故歴二日夜一即成二六十一。各計至二於三十一
T2217_.59.0620c01: 也。各字之勢可三通冠二三十字一。第四卷云。日
T2217_.59.0620c02: 夜各有二三十時一。故又初中後時各各可下有二
T2217_.59.0620c03: 二分一合成中六時上。六時各五成二五六三十一也。
T2217_.59.0620c04: 即與二前案一不二相異一也文私云。前抄春秋分時
T2217_.59.0620c05: 者約二晝夜停等時一春秋時正也晝夜各有二十五
T2217_.59.0620c06: 時一合成二三十時一也。五月十一月者約二極長
T2217_.59.0620c07: 極短一故有二十八十二時一也。中間増減可レ知。
T2217_.59.0620c08: 具如二倶舍頌疏十一一也。故知日行二此州一雖三
T2217_.59.0620c09: 晝夜時有二等不等一。隨在二何位一晝夜合則有二
T2217_.59.0620c10: 三十時一也。初中後三分是日夜各以二二時一可
T2217_.59.0620c11: レ爲二一分一歟。此釋違下下文云二晝夜各有三十
T2217_.59.0620c12: 時一之文上也。後抄意存二二義一。初意日夜各有二
T2217_.59.0620c13: 初中後分一合有二六時一。此一時各經二五箇牟呼
T2217_.59.0620c14: 栗多一成二五六三十一也。此約二晝夜停等時一歟。
T2217_.59.0620c15: 後義晝夜各有二三十時一也。此中又有二二意一。
T2217_.59.0620c16: 初義日夜三時初中後各具レ二合十二時。一
T2217_.59.0620c17: 時間經二五箇一也。後義初中後三分各通二晝
T2217_.59.0620c18: 夜一合六時。此一時間經二十箇一也。此意前二
T2217_.59.0620c19: 時合爲二一時一故六時十二時雖レ異其意無
T2217_.59.0620c20: レ違。後兩解意以二今文一同二第四釋一。然日夜各
T2217_.59.0620c21: 有三十時説違二倶舍西域等諸師釋一。此甚難
T2217_.59.0620c22: レ解。今文各字被二初中後一不レ及二三十時一歟。言
T2217_.59.0620c23: 日夜各有二初中後分一。計二牟呼栗多一合至二三
T2217_.59.0620c24: 十時一也爲言若爾下文恐各字誤歟。可二合字一
T2217_.59.0620c25: 歟。若又以二下文一爲二定量一今文各字貫二三十
T2217_.59.0620c26: 時一讀レ之。三十時者非二牟呼栗多一歟。又嘉祥
T2217_.59.0620c27: 法華統略云。時量短長有二十二節一。極短名二刹
T2217_.59.0620c28: 那一翻爲二一念一。百二十念爲二一瞬一。六十瞬爲二
T2217_.59.0620c29: 一息一。三十息爲二一須臾一。三十須臾爲二一日
T2217_.59.0621a01: 夜一。十五日夜爲二半月一。兩半月爲二一月一文私
T2217_.59.0621a02: 云。此又同二倶舍等説一。今瞬者彼恒刹那也。
T2217_.59.0621a03: 息者彼臘縛也。當レ知今晝夜各有三十時准二
T2217_.59.0621a04: 彼等説二一時分經二二箇半牟呼栗多一歟
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二大日尊遍一切處
T2217_.59.0621a07: 三平等究竟實際一。若三中一闕即不レ能レ至二平
T2217_.59.0621a08: 等＊之處一。如三車一輪闕都無二所到一。是即三平
T2217_.59.0621a09: 等義也文私云。疏約三如來三業至二一實理一大
T2217_.59.0621a10: 師釋據三行者三業證二大日一實理一而互顯也。
T2217_.59.0621a11: 一實理者阿字本不生理也
T2217_.59.0621a12: 身等於語等者。又應レ云二心等於語等一。亦可
T2217_.59.0621a13: レ云二心等於身等一。順逆無礙横竪渉入故今擧二
T2217_.59.0621a14: 一隅一顯二三端一也。一心院僧都云。故上人明惠
T2217_.59.0621a15: 房云。華嚴一乘雖レ明二三密平等義一不レ及二秘
T2217_.59.0621a16: 宗談一。所謂華厳雖レ云二身語歸レ心而平等一全
T2217_.59.0621a17: 無下以二意密一歸中身語上。以二一心一爲レ本故。密宗
T2217_.59.0621a18: 不レ然意密亦歸二身語一。六大爲レ本故。故淺深
T2217_.59.0621a19: 大異矣。問。三密平等宜レ然。今自他平等與二
T2217_.59.0621a20: 華嚴三無差別一有二淺深一耶。答。實範上人云。
T2217_.59.0621a21: 此三平等自法界故彼無差別由二理融一故是
T2217_.59.0621a22: 其淺深也云云同一醎味者。智論三十五云。譬
T2217_.59.0621a23: 如二衆川萬流各各異レ色異レ味入二於大海一同
T2217_.59.0621a24: 爲中一味一名一文
T2217_.59.0621a25: 其迹所住處者。以二其迹一類二下謂修如是道迹
T2217_.59.0621a26: 句一。即進行義也。今行者踐二先佛道跡一而修行
T2217_.59.0621a27: 故云二道迹一也。故釋論第七云。三世一切菩薩
T2217_.59.0621a28: 衆如レ是如レ是如如隨レ踐順行應レ轉。如二其次
T2217_.59.0621a29: 第一不レ超二數量一不レ過二位地一超入義故文以二所
T2217_.59.0621b01: 住處一同二次第修行一得レ住二三平等處一即住處
T2217_.59.0621b02: 義也。謂大日尊三平等究竟實際位也。此
T2217_.59.0621b03: 位究竟處故云二所住處一也。句是究竟義故言
T2217_.59.0621b04: 辭句逗義亦如レ是者此意耳。義究竟
云句故		　重意云。
T2217_.59.0621b05: 今三密法門至二一實究竟位一方便故云二三平
T2217_.59.0621b06: 等句一也爲言句逗者高雄口決云。一句與レ逗
T2217_.59.0621b07: 差別何。答云。已止乃所レ留乎云レ句。足所レ留
T2217_.59.0621b08: 乎云レ逗也。言レ句者梵云二談鉢一未知正字此云二
T2217_.59.0621b09: 所住處一也云云
T2217_.59.0621b10: 爲所入門者。圓城寺金剛界八卷次第云。尋
T2217_.59.0621b11: 云。三密法門者能通門歟爲當内證法歟。或
T2217_.59.0621b12: 云。究竟内證法門也云云又安然云。以二三密
T2217_.59.0621b13: 方便一爲レ門見二如來加持身一取意或云。今此宗
T2217_.59.0621b14: 以二彼法一即爲レ門。門即法也。如二h@rda抄。以二自
T2217_.59.0621b15: 身三業一入二本尊三密一時自身三業能入門本
T2217_.59.0621b16: 尊三密所入境也。又以二本尊三密一入二行者三
T2217_.59.0621b17: 業一翻レ之可レ知。故知門即法法即門是一體不
T2217_.59.0621b18: 二也云云或云且以二三密方便一望二行者一云二
T2217_.59.0621b19: 所入一對二法界一亦能入也云云私云。三平等故
T2217_.59.0621b20: 加持受用身即行者平等智身。故爲レ欲レ顯三實
T2217_.59.0621b21: 無二能所一故云二所入門一也
T2217_.59.0621b22: 謂以身平等之密印等者。疏第十七云。自眞
T2217_.59.0621b23: 實謂自持二眞言手印一想二於本尊一以二專念一故
T2217_.59.0621b24: 能見二本尊一。本尊者即是眞實之理。非三但見二
T2217_.59.0621b25: 本尊一而已又如レ實觀二我之身一。即同二本尊一故
T2217_.59.0621b26: 名二眞實一也。此有二三平等之方便一。身即印也。
T2217_.59.0621b27: 語即眞言也。心即本尊也。此三事觀二其眞實一
T2217_.59.0621b28: 究竟皆等。我此三平等與二一切如來三平等一
T2217_.59.0621b29: 無レ異。是故眞實也。行者修行時佛海大會決
T2217_.59.0621c01: 定信得レ入。若有二疑慮一則眞言之行終不レ能
T2217_.59.0621c02: レ成文又云。先作二三平等之方便一謂眞言身印
T2217_.59.0621c03: 及觀二本尊一。見二本尊一時其心相應而住無レ有下
T2217_.59.0621c04: 能動亂之一者上。又觀下所持眞言從二本尊心中一
T2217_.59.0621c05: 流出而入中其口上。猶如下華鬘無有二間絶一。即以二
T2217_.59.0621c06: 如レ是佛之功徳一自滿二其身一亦不二從レ身更流
T2217_.59.0621c07: 出一也文私云。今釋同二此文一矣
T2217_.59.0621c08: 如是加持受用身等者。或云。加持受用身者
T2217_.59.0621c09: 他受用身也。毘盧遮那遍一切身者自受用
T2217_.59.0621c10: 身也。平等智身者自性身也云云私云。疏第七
T2217_.59.0621c11: 云。行者但一心諦縁觀二此聲字一自當見二佛
T2217_.59.0621c12: 加持身一。若見二加持身一即見二本地身一。若見二本
T2217_.59.0621c13: 地身一即是行者自心也文准二此文一遍一切身
T2217_.59.0621c14: 者本地身也。何云二自受用身一乎。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: 蘊是本尊識大開レ之本尊五大亦行者色蘊開
T2217_.59.0621c19: レ之。合レ二准レ之。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: 者五蘊一故云二加持一云レ遍也。行者五蘊本尊
T2217_.59.0621c22: 六大平等一味故云二平等一也。斯則無二能所一
T2217_.59.0621c23: 而能所也。不到而到即身成佛之理。思レ之。故
T2217_.59.0621c24: 當卷下釋云。一切衆生色心實相常是毘盧
T2217_.59.0621c25: 舍那平等智身文可レ思レ之。或云。今宗行果
T2217_.59.0621c26: 皆a字本不生上因行果徳故謂本不生故
T2217_.59.0621c27: 云二不行不到一。然行二不生一而到二不生際一故云二
T2217_.59.0621c28: 而行而到一也。又義。今教明二無盡莊嚴本具一
T2217_.59.0621c29: 故不行不到。簡二因海＊之行果一之言也。而行
T2217_.59.0622a01: 而到顯二性海行果一之文也
T2217_.59.0622a02: 一切衆生皆入其中者自心即菩提故更無二
T2217_.59.0622a03: 能所入一然如實知自心故云二皆入其中一也｣
T2217_.59.0622a04: 時彼菩薩普賢等者。開題意已上通序自
T2217_.59.0622a05: 下別序也。二教論意已上自性身説法自下
T2217_.59.0622a06: 受用身説法云云兩釋異何。謂通序五句文
T2217_.59.0622a07: 述二當經教主説處等自性土之行相一故云二自
T2217_.59.0622a08: 性身説法一也。時彼已下三節文明二現瑞奇特
T2217_.59.0622a09: 事一故云二別序一。又此瑞相示二加持世界事一故
T2217_.59.0622a10: 爲二三身説法文一也。故無レ違耳。又一義云。毘
T2217_.59.0622a11: 盧遮那如來奮迅示現等文含二總別二意一。所
T2217_.59.0622a12: 謂毘盧遮舍那如來者自性身。即指二上薄伽
T2217_.59.0622a13: 梵一。即今經教主也。時彼菩薩祕密主又指二
T2217_.59.0622a14: 前自性土同聞一也。示現無盡莊嚴藏是正加
T2217_.59.0622a15: 持世界事也。今此無盡藏通二三身一是總也。
T2217_.59.0622a16: 局二受用是別也。謂將説此乃至當廣説之者
T2217_.59.0622a17: 釋二彼文之總説義一。復次普賢已下釋二彼文之
T2217_.59.0622a18: 別句義一也。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: 藏等文更釋二上總中變化身一也。又廣前相等
T2217_.59.0622a21: 等流身。又准知矣。大師且依二別説意一故配二三
T2217_.59.0622a22: 身一也。又所謂初發心已下得益文合二總別意一。
T2217_.59.0622a23: 大師此得益爲レ欲レ顯レ通二三身一故。等流文除
T2217_.59.0622a24: レ之。疏家屬二等流身一爲レ示二此文別義一也。故知
T2217_.59.0622a25: 疏家宗家影略總別互顯也。應レ知兩師釋文
T2217_.59.0622a26: 雖レ似レ異義旨終無レ違耳。問。何以故二種釋
T2217_.59.0622a27: 知二總別義一乎。答。初釋感動大衆之言一不レ局二
T2217_.59.0622a28: 受用一。悉現境界之文廣通二三身一。況法華序分
T2217_.59.0622a29: 等例廣可レ盡二奇瑞一故。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二無盡
T2217_.59.0622b03: 莊嚴藏福徳一云二四種法身一。豈非二總句一乎。又
T2217_.59.0622b04: 復次釋先釋二無盡藏一爲二今經瑞一畢置二所謂
T2217_.59.0622b05: 言一釋二無盡藏義一而引レ經釋成時云二一一皆現
T2217_.59.0622b06: 佛加持身一。既云二佛加持身一。是受用身如來也。
T2217_.59.0622b07: 報身亦雖二佛身一次下文別明故。又至二等流文一
T2217_.59.0622b08: 云二非但佛身等一。非レ指二今佛加持身等一乎。故
T2217_.59.0622b09: 知總別義分別歟。又義。經文但別説也。大師
T2217_.59.0622b10: 注二受用身一故。但疏初釋總牒二三身説文一通
T2217_.59.0622b11: 釋三三身爲二今經瑞一也。復次釋別釋受用身一
T2217_.59.0622b12: 故云二總別一歟。或又兩釋倶總釋二三身及得益
T2217_.59.0622b13: 是奇瑞義一也。所謂已下文是別説也。初中正
T2217_.59.0622b14: 釋約二大衆感動一復次約二實行引入一也。問。前
T2217_.59.0622b15: 四菩薩十九金剛皆悉爲二上首一。今何局二普賢
T2217_.59.0622b16: 密主一乎。答。私云。上自性會眷屬今加持土伴
T2217_.59.0622b17: 類故主伴倶有レ異歟。或又此菩薩密主雖レ指二
T2217_.59.0622b18: 自性土眷屬一且爲二顯二主伴重重一作二如レ此説一。
T2217_.59.0622b19: 例如下法華地涌菩薩上説二一一菩薩唱導之
T2217_.59.0622b20: 首下云中是四菩薩最爲上首上也。或義云壺坂房
T2217_.59.0622b21: 覺此菩薩祕密主即爲二他受用身一也。故五祕
T2217_.59.0622b22: 密經云。金剛薩埵他受用身云云私云。此義
T2217_.59.0622b23: 非レ理。下等流段指二上二身一而云二非但示現佛
T2217_.59.0622b24: 身一。何菩薩執金剛云二他受用一乎。五祕經文
T2217_.59.0622b25: 異二今意一歟。謂大日自受用出二薩埵化他一故。
T2217_.59.0622b26: 云レ爾開二智拳印一作二鈴杵印一。可レ思レ之。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。非二十六隨一金薩一
T2217_.59.0622b29: 也。問。大師意今受用身通二自他一歟。答。私云。
T2217_.59.0622c01: 若依下四身同爲二密教教主一義上則可レ通二自他一。
T2217_.59.0622c02: 是即聖位經中法佛示二四重圓壇一矣。又大日
T2217_.59.0622c03: 三身釋迦三身中顯二大日三身一也。大師金
T2217_.59.0622c04: 剛界業義中以二四身一配二四曼一。時受用有二自
T2217_.59.0622c05: 他受用一云云既於二受用一分二二種一故若約下自性
T2217_.59.0622c06: 身爲レ密餘三身爲レ顯而明二三身説法勝劣一之
T2217_.59.0622c07: 意上則可レ局二他受用一也。所謂自受用是上文
T2217_.59.0622c08: 如來加持故。疏云。次云二如來一是佛加持身。
T2217_.59.0622c09: 名二佛受用身一文但等流身等云二宣説眞言道
T2217_.59.0622c10: 句法一者開會意歟。此中二義前義爲レ勝。疏
T2217_.59.0622c11: 釋二清淨句文一云。頓覺成佛神通乘也。不レ同二
T2217_.59.0622c12: 餘乘多劫修行一也取意
T2217_.59.0622c13: 如法華序分等者。此顯三所示現三密無盡藏
T2217_.59.0622c14: 有二二意一也。一謂顯二此三密無盡受用等身是
T2217_.59.0622c15: 化他加持世界事一。故引二序品一類レ之。二謂示二
T2217_.59.0622c16: 自性土四重圓壇一。故引二涌出品一比レ之。斯則
T2217_.59.0622c17: 不二改二自性一而加持故於二一文一示二二義一歟。或
T2217_.59.0622c18: 引二宗祕論靈山佛常住號曰金剛界之文一。本
T2217_.59.0622c19: 門爲二金界一迹門爲二胎藏一而疑二今涌出品例一
T2217_.59.0622c20: 甚以不可。疏主既以二今經一同二本門一。故疏第
T2217_.59.0622c21: 七云。壽量品云。常在靈鷲山○即此宗瑜
T2217_.59.0622c22: 伽之意耳文但宗祕論金剛界者即今經金剛
T2217_.59.0622c23: 法界宮也。故疏中心王毘盧遮那成覺處云二
T2217_.59.0622c24: 金剛界中一。此文明鏡矣。何云二兩部中金剛界一
T2217_.59.0622c25: 乎。問。今此加持身土令レ現二自性會中一歟。又
T2217_.59.0622c26: 令レ見二加持世界一歟。答。若依二序品意一令レ見二
T2217_.59.0622c27: 加持世界一猶如レ見二放光所照國土一也。故下
T2217_.59.0622c28: 文云。普見三加持世界唯説二平等法門一文若
T2217_.59.0622c29: 依二涌出品一者今會座令二現在一歟。猶如二千界
T2217_.59.0623a01: 塵數菩薩靈山涌出一矣
T2217_.59.0623a02: 復次普賢等者。此復次釋成上義一。非二別釋一
T2217_.59.0623a03: 歟。例如下釋論中云二復次如來在世一文上也。或
T2217_.59.0623a04: 約二總別一爲二正釋復次一如二先辯一矣。或又上約二
T2217_.59.0623a05: 隨自一下約二隨他一歟。故寶淨院僧正抄云。法
T2217_.59.0623a06: 身説二内證一有二隨自隨他二説一。隨自意説之邊
T2217_.59.0623a07: 唯有二自性所成眷屬一。隨他意説之邊專有二實
T2217_.59.0623a08: 行當機之人一。隨自説無二當機一之支疏第一云。
T2217_.59.0623a09: 譬如國王若有政令乃至倍復生信故文大臣
T2217_.59.0623a10: 時史者同聞衆也。此中無二外民一無二當機一之
T2217_.59.0623a11: 意也。隨他説有二當機一之證疏一云。然此諸解
T2217_.59.0623a12: 脱門○實行諸菩薩故云云准二此釋一上段應二
T2217_.59.0623a13: 隨自説一。今文信樂倍増等者同二上文倍復生
T2217_.59.0623a14: 信一。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。爾也於二自性身無二加持
T2217_.59.0623a16: 受用義一故。木幡義云。四身倶具二自利利他二
T2217_.59.0623a17: 義一。四身本有歴然各不レ改二自性一而住二神力
T2217_.59.0623a18: 加持一。益二實行人一云二隨他説一也。三身既通二二
T2217_.59.0623a19: 利一。自性何廢二化他一耶。自性曾座既在二餘三
T2217_.59.0623a20: 身一。加持世界何不レ見二自性一＊耶。但疏文幷大
T2217_.59.0623a21: 師釋中受用已下云二加持身一者約二増勝一也。
T2217_.59.0623a22: 又大師釋云。四種法身具二竪横二義一。横則自
T2217_.59.0623a23: 利竪則利他文此文四身各非レ通二二利一乎。序
T2217_.59.0623a24: 分義云。問。性身説法唯爲二自受法樂一歟亦
T2217_.59.0623a25: 爲レ令二他受樂耶。答。亦爲レ令二他受レ樂。其理
T2217_.59.0623a26: 如レ前。若重述者非三但照レ機授レ藥為二利他本一。
T2217_.59.0623a27: 聖位經云。汝等將來於無量世界等。此即性
T2217_.59.0623a28: 身爲レ他説也。又有二對機説法之義一。如三別卷
T2217_.59.0623a29: 抄一云云私云。利他爲レ本義何異レ顯乎。唯識
T2217_.59.0623b01: 論又自性身亦兼二利他一爲二増上縁一文爲二未來
T2217_.59.0623b02: 機一義尤理。故經云。於當來世時○隨順説
T2217_.59.0623b03: 是法文又疏云。亦爲二未來弟子一明二此囑一耳
T2217_.59.0623b04: 文又大師釋云○問。自性身有二化他義一者可
T2217_.59.0623b05: レ云二他受用一。若爾可レ攝二第二身一。何。答。謂
T2217_.59.0623b06: 於二自他受用一有二横竪二義一。所謂四種法身皆
T2217_.59.0623b07: 有二自利利他二義一。自利邊四身倶云二自性一。又
T2217_.59.0623b08: 云二自受用一。化他邊四身同云二他受用一。又云二
T2217_.59.0623b09: 加持一。然非二竪中自他受用一。是横自證化他故。
T2217_.59.0623b10: 若自性身無二化他者普門機依レ何證悟。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。自性會座無二實類一。何有二利他義一乎。故上
T2217_.59.0623b13: 文釋二一切集會一云。由三此衆徳到二於實際一故
T2217_.59.0623b14: 名二集會一。若一法未レ滿不レ名二集會一取意又大
T2217_.59.0623b15: 師釋云。此經同聞衆皆是從果向因之人也。
T2217_.59.0623b16: 非二從因至果之人一略抄若爾實類何在レ座乎。
T2217_.59.0623b17: 但大師釋者。四重圓壇若約二横平等義一則三
T2217_.59.0623b18: 重所示類形皆大日擧體無二勝劣異一。何分二
T2217_.59.0623b19: 教主同聞別一。然約二竪差別門一則分二能所主
T2217_.59.0623b20: 伴一。且約二此義邊一指二自受法樂説一云二竪則利
T2217_.59.0623b21: 他一非レ益二實類一也。又僧正抄中釋三隨自四身
T2217_.59.0623b22: 有二通別二義一畢。隨他四身通別准知云云隨
T2217_.59.0623b23: 他時又自性住二餘三身一説云レ通四身各説云
T2217_.59.0623b24: レ別。又四身各住二自證三昧一故云レ通自性身
T2217_.59.0623b25: 獨説二一切一云レ別歟
T2217_.59.0623b26: 然此諸解脱門所現等者。雜問答云。此内證
T2217_.59.0623b27: 會中諸智眷屬蒙二如來加持力一普爲二法界善
T2217_.59.0623b28: 知識身一隨二應度人一各示二三昧法門一依レ此修
T2217_.59.0623b29: 耳。其善知識者經中所レ列上首金剛手等。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。各現二此菩薩身一引攝衆生一。是故若入二此
T2217_.59.0623c03: 一三昧一而修行者即從二此一門一直至二如來所
T2217_.59.0623c04: 證一略抄私云。金剛手等傳二自性會中教法流
T2217_.59.0623c05: 布閻浮一引入未來衆生一。是爲二被教人一意也。
T2217_.59.0623c06: 自性會中無二正被教之實人一故。故問答上文
T2217_.59.0623c07: 云。而若有二衆生一遇二此教一慇懃修習如レ説修
T2217_.59.0623c08: 行觀念。是即被教之人也文問。文相次第爲
T2217_.59.0623c09: レ饒益實行人一先示現大神力一然後説二今經一
T2217_.59.0623c10: 見。非三今實行居二會座一則前後文不二符順一耶。
T2217_.59.0623c11: 答。凡自性土説法遠鑒二當來衆生一且作二能所
T2217_.59.0623c12: 主伴之儀一各説二自受法樂之法一。斯則實人雖
T2217_.59.0623c13: レ無レ座爲二未來一作二如レ此説一也。故今經下文
T2217_.59.0623c14: 云。於二當來世時一劣惠諸衆生爲レ度二彼等一故
T2217_.59.0623c15: 隨順説二是法一文又義云。明二加持世界事一故
T2217_.59.0623c16: 有二實人一歟
T2217_.59.0623c17: 先奮迅示現等者。祕密曼荼羅品云。以二如來
T2217_.59.0623c18: 奮迅平等莊嚴三昧一以レ現二法界無盡莊嚴一故
T2217_.59.0623c19: 文字書云。奮振也動也状武貎。迅疾速也｣
T2217_.59.0623c20: 從一平等心普現一切本尊等者。謂三密中意
T2217_.59.0623c21: 密勝故云二本尊一歟。故祕藏記云。我本來自性
T2217_.59.0623c22: 清淨心於二世間出世間一最尊最上故曰二本尊一
T2217_.59.0623c23: 文私云。三密不レ可レ有二優劣一。六大本二有故相
T2217_.59.0623c24: 望作二主伴一倶本倶末也。然今心爲二本尊一是
T2217_.59.0623c25: 住心品故。或語爲二本尊一。住心論云。於二眞如一
T2217_.59.0623c26: 更有二所依一。所謂h@u@m字云云或身爲二本尊一。配二
T2217_.59.0623c27: 佛部一故。又義云。自心即一切智智故云二本
T2217_.59.0623c28: 尊一也。佛云二一切智一故。故疏云。所謂衆生自
T2217_.59.0623c29: 心品即是一切智智文
T2217_.59.0624a01: 如來祕密惠經者。或云。貞元開元録不レ載
T2217_.59.0624a02: レ之。是録外經歟。或未度經歟。或云勘二開元
T2217_.59.0624a03: 録一。此經一部二卷未レ得二其本一云云私云。他家
T2217_.59.0624a04: 請來十四卷十卷兩本莊嚴下除二也字一。祕密
T2217_.59.0624a05: 惠下安二也字一。文云。無盡莊嚴如來祕密惠也。
T2217_.59.0624a06: 經云等文依二此本一如來祕密惠五字屬二上文一
T2217_.59.0624a07: 非二經題一也。然今疏猶爲二經題一。故雜問答云。
T2217_.59.0624a08: 問。何以得レ知。答。如來祕密惠經云文此問
T2217_.59.0624a09: 答明爲二經題一矣雜問答依疏不依義
釋故大師作決定		　若爾恐治
T2217_.59.0624a10: 定誤歟或云。十卷義釋。上也字亦在矣。問。
T2217_.59.0624a11: 智論第十云。佛雖レ入二深禪定一不下爲二世事一所
T2217_.59.0624a12: 動。今以二大慈悲心一憐愍衆生一爲レ之説レ法斷
T2217_.59.0624a13: レ疑○密迹金剛經中佛有二三密一。身密語密意
T2217_.59.0624a14: 密。一切諸天人皆不レ解不レ知○有人見佛
T2217_.59.0624a15: 身一一丈六尺。或見一里十里百千萬億乃至
T2217_.59.0624a16: 無邊無量遍二虚空中一。如レ是等名二身密一。語密
T2217_.59.0624a17: 者有レ人聞二佛聲一一里。有レ聞十里百千萬億
T2217_.59.0624a18: 無數無量遍二虚空中一○是名二語密一。是時目連
T2217_.59.0624a19: 心念。欲レ知二佛聲近遠一。即時以二己神足力一去二
T2217_.59.0624a20: 無量千萬億佛世界一而息。聞二佛音聲一如レ近
T2217_.59.0624a21: 不レ異○諸佛要集經中○文殊尸利到二諸佛
T2217_.59.0624a22: 集處一。有二一女人一近二彼佛一坐入二三昧一○文
T2217_.59.0624a23: 殊尸利即彈指覺レ之而不レ可レ覺。以二大聲一喚
T2217_.59.0624a24: 亦不レ可レ覺。投レ手牽亦不レ可レ覺。又以二神足一
T2217_.59.0624a25: 動二三千大千世界一猶亦不レ覺○有一菩薩一
T2217_.59.0624a26: 名二棄諸蓋一○即時彈指此女從二三昧一起。文
T2217_.59.0624a27: 殊尸利白レ佛。以二何因縁一我動一三千大千世
T2217_.59.0624a28: 界一不レ能レ令二此女起棄諸蓋一彈指便從二三
T2217_.59.0624a29: 昧一起。佛告二文殊尸利一。汝因二此女人一初發二阿
T2217_.59.0624b01: 耨多羅三藐三菩提意一。是女人因二棄諸蓋菩
T2217_.59.0624b02: 薩一初發二阿耨多羅三藐三菩提意一。以レ是故汝
T2217_.59.0624b03: 不レ能レ令覺文准二此文一身語無盡擧二密迹經
T2217_.59.0624b04: 説一。三昧無盡依二要集經説一歟。棄諸蓋即除蓋
T2217_.59.0624b05: 障故。若爾但云二經云一爲レ勝也。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。如來智力普鑑二群機一究竟無
T2217_.59.0624b08: 礙取意如何。答。文勢雖レ同旨趣大異。疏所引
T2217_.59.0624b09: 經文佛身語及天女定見二一經所説一。更非二二
T2217_.59.0624b10: 經施設一也。然論所引兩經也。又疏除蓋障命二
T2217_.59.0624b11: 目連一令レ尋。論目連自尋レ之。又疏除蓋障不
T2217_.59.0624b12: レ令レ出二天女定一。論＊棄諸蓋令二天女起一。有二此
T2217_.59.0624b13: 等相違一。何云二彼經一耶。又設雖二彼經譯者異
T2217_.59.0624b14: レ名何失。問。今經證二何義一耶。答。或云。以二如
T2217_.59.0624b15: 來身一證二受用變化二身一以二除疑天女一證二等
T2217_.59.0624b16: 流身一歟。或又以二釋迦及天女一類示大日無
T2217_.59.0624b17: 盡藏義一歟。私云。二義倶非レ理。以二今經一證二上
T2217_.59.0624b18: 三密無盡義一故。所謂以二釋迦佛身及音聲無
T2217_.59.0624b19: 邊際一證二身語無盡一以二天女三昧一證二心無盡一
T2217_.59.0624b20: 也。故雜問答引二今經一畢云。問。身口二業遍
T2217_.59.0624b21: 空之義。是即爾也。意業遍何。答。除疑天女心
T2217_.59.0624b22: 行無量即心業遍義文又云。問。何故天女三
T2217_.59.0624b23: 昧之心爲二佛心業一。答。即大日世尊加持故○
T2217_.59.0624b24: 況如來心文
T2217_.59.0624b25: 爾時除蓋障菩薩等者。謂除蓋障雖二自不尋。
T2217_.59.0624b26: 所遣目連不レ測。故能遣除蓋又同不レ測也。故
T2217_.59.0624b27: 云二及以目連不能測故一也。例如二遣使殺無表
T2217_.59.0624b28: 歸二本主一矣。然猶有レ疑故除蓋障自往觀察。
T2217_.59.0624b29: 故云二即自往等一也。又義。以レ字貫二目連一讀
T2217_.59.0624c01: レ之。除蓋障以二目連一而不測故則自往觀察
T2217_.59.0624c02: 也爲言及言顯二菩薩目連無雜一也。然後還歸
T2217_.59.0624c03: 言局二除蓋一歟。初云二即自往等一故。或通二目連一
T2217_.59.0624c04: 歟。上文無二彼目連還歸之説一故
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。是明二從レ理發
T2217_.59.0624c07: 智故云二我未發心時是天女住此定一。云レ女
T2217_.59.0624c08: 者是定故。理智不二。所以疏。方見二除疑天女一
T2217_.59.0624c09: 故去レ佛不レ遠見入二於三昧一文或云。天女者
T2217_.59.0624c10: 意業三昧耶形也。非二別人一矣。私云。云天云
T2217_.59.0624c11: レ女倶定表示歟。修惠斷惑故以レ定云二除疑一
T2217_.59.0624c12: 歟。問。准二要集經説一此天女因二＊棄諸蓋一發
T2217_.59.0624c13: 心。然除蓋障既不レ測二如來身語一。若爾何云二
T2217_.59.0624c14: 我未發心時等一耶。答。論疏所レ引經説大異故
T2217_.59.0624c15: 何必責。何況文殊釋尊九代祖師也。然彼經
T2217_.59.0624c16: 中文殊因二天女一發心云云文殊猶爾也。況釋
T2217_.59.0624c17: 迦乎。但除蓋不レ測二身語一。是假助二如來化儀一
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。上既引レ經證二三密無盡
T2217_.59.0624c20: 義一故自下重釋成無盡莊嚴之義一也。謂從二
T2217_.59.0624c21: 所謂莊嚴者一至二無空隙處一釋二無盡莊嚴之
T2217_.59.0624c22: 義一。又如下釋二藏義一也。但今經文擧二莊嚴二
T2217_.59.0624c23: 字一是莊嚴之藏故歟。例如三起信論因縁段牒二
T2217_.59.0624c24: 生滅因縁一矣
T2217_.59.0624c25: 復次此諸大衆等者。此復自性會衆歟。前復
T2217_.59.0624c26: 次普賢祕密主等於二如レ是境界一久已通達
T2217_.59.0624c27: 云云今釋但以二佛神力一故得レ見二如レ是境界一
T2217_.59.0624c28: 云云此爲二兩釋異一矣。此又實雖二久已通達一爲二
T2217_.59.0624c29: 未來流通一假現二此相一也。例如三金剛手云二功
T2217_.59.0625a01: 徳倍増耳。如行者下因便明三未來行者見二曼
T2217_.59.0625a02: 荼羅境界一也。或又此諸大衆等者明三加持世
T2217_.59.0625a03: 界同聞感見受用身莊嚴之相一也。如行者
T2217_.59.0625a04: 下明二加持世界當機實行人一歟。前約二自性
T2217_.59.0625a05: 會一此依二受用等一故兩釋大異矣
T2217_.59.0625a06: 如胡麻中油遍滿法界等者。智證大師疏抄
T2217_.59.0625a07: 云。胡麻&T032671;中其實充滿專無二空隙一。諸佛亦爾。
T2217_.59.0625a08: 側塞空中一宛如二彼實一。唐國指二胡麻一云二油麻一
T2217_.59.0625a09: 也文私云。此釋約二實遍一。&T032671;者玉云。公臥切。
T2217_.59.0625a10: &T032671;麁穅也。未レ詳二其意一。今案云。如三胡麻油
T2217_.59.0625a11: 遍二胡麻中一諸根相好遍滿法界一於レ中無二空
T2217_.59.0625a12: 隙處一爲言遍滿下反釋二上法一也。或可レ讀二亂
T2217_.59.0625a13: 達遍滿法界一句可レ安二上相好下一也。又勝
T2217_.59.0625a14: 佛頂軌云。即復觀二虚空中無數諸佛一猶如三大
T2217_.59.0625a15: 地滿成胡麻不レ可二稱數一文與二今文一異。今取
T2217_.59.0625a16: レ遍軌約レ數故
T2217_.59.0625a17: 如行者内修般舟三昧者。天台止觀第二云。
T2217_.59.0625a18: 常行三昧者此法出二般舟三昧經一。翻名二佛立一。
T2217_.59.0625a19: 佛立三義。一佛威力二三昧力三行者功徳
T2217_.59.0625a20: 力。能於二定中一見二十方現在諸佛其前立一如二
T2217_.59.0625a21: 明眼人暗夜觀星。見二十方佛一亦如レ是多故
T2217_.59.0625a22: 名二佛立一文或云。疏第十云。淨菩提心與二念
T2217_.59.0625a23: 佛三昧一相應文念佛三昧般舟三昧是一也。
T2217_.59.0625a24: 故知眞言行者至二淨菩提心一得二除蓋障三昧一
T2217_.59.0625a25: 時逮見無盡莊嚴藏一。故云二佛立三昧一歟
T2217_.59.0625a26: 然此境界等者。中論云。諸法不二自生一亦非二
T2217_.59.0625a27: 他生不レ共不二無因一。是故説二無生一文今文境
T2217_.59.0625a28: 界是三密無盡藏也。准二中論諸法一矣。所謂諸
T2217_.59.0625a29: 法佛莊嚴雖レ似異四不生義全同。故引證矣。
T2217_.59.0625b01: 於二此四不生一有二多重一故五教章指事云。四
T2217_.59.0625b02: 不生義有二三重一。一約レ破二外道一。一諸法不下從二
T2217_.59.0625b03: 冥體自性一生上故云二不自生一。二不下從二梵天自
T2217_.59.0625b04: 在等一生上故云二不他生一。三非二微塵大種和合
T2217_.59.0625b05: 生一故云二不共生一。四亦非二無レ因自然而起一故
T2217_.59.0625b06: 云二不無因生一。二約レ破二二乘一。一諸法不下定從二
T2217_.59.0625b07: 自同類因一生上故。二不下定從二彼異熟因一生上故。
T2217_.59.0625b08: 三不下從二倶有因一生上故。四小乘中許二無明支
T2217_.59.0625b09: 前不正思惟託レ虚而起一似二無因一今不レ爾故
T2217_.59.0625b10: 離二無因一。三約レ法顯レ空。一果不二自起一名二不自
T2217_.59.0625b11: 生一。二自既不レ立對レ誰辨レ他。又他只各自皆
T2217_.59.0625b12: 不レ成レ自云何他生。故云二不他生一。三自他因果
T2217_.59.0625b13: 既不レ成故云二不共生一。四離二因縁一外無二別異
T2217_.59.0625b14: 法一故云二不無因生一云云或云。此中第三約レ破二
T2217_.59.0625b15: 大乘因果一也云云私云。前二約二遮情門一後一
T2217_.59.0625b16: 依二顯實門一歟。何必破二大乘因果一乎。謂准三下
T2217_.59.0625b17: 文云二諸佛大祕密外道不能識一者。今又以二四
T2217_.59.0625b18: 不生觀一遣二内外外道見一歟。或依三下文云二當
T2217_.59.0625b19: 知眞言果悉離於因果一者。顯教一乘因果猶
T2217_.59.0625b20: 破レ之。因分妄假權方便因果而非二性徳輪圓
T2217_.59.0625b21: 本有因果一故
T2217_.59.0625b22: 何以故内因外縁等者。是則離二九種住心妄
T2217_.59.0625b23: 假因縁一祕密莊嚴眞實因縁也。故下文云。即
T2217_.59.0625b24: 用二一切智門五義一自爲二衆縁一能至二菩提常住
T2217_.59.0625b25: 妙果一。所謂不可思議不生不滅之因縁也文｣
T2217_.59.0625b26: 當知如是莊嚴之相等者。謂莊嚴藏是法佛
T2217_.59.0625b27: 法爾徳故。隱顯唯在二機情一非二受用等去來一
T2217_.59.0625b28: 也。問。畢竟平等不レ出レ如故文豈非二攝相歸
T2217_.59.0625b29: 性義一耶。答。h@u@m字義云。同一名レ如。多故如如。
T2217_.59.0625c01: 理理無邊。智智無數文私云。無邊理智互相
T2217_.59.0625c02: 攝入故云二平等一云二一如一。故釋論云。非下謂二
T2217_.59.0625c03: 一法一故稱中平等上文故非三顯宗一心無相談一
T2217_.59.0625c04: 也。又云。如平等義無二變易義。六大本有故
T2217_.59.0625c05: 三密平等故云レ如也。問。若爾一法界多法界
T2217_.59.0625c06: 義何。答。顯宗一法界者。謂無相一理遍二萬差
T2217_.59.0625c07: 諸法一。諸法雖二多差一理性唯一平等也。又於二
T2217_.59.0625c08: 祕宗多法界一有二二意一。先師僧都義云。十界
T2217_.59.0625c09: 衆生所生四曼三業雖レ有二麁細勝劣一能造六
T2217_.59.0625c10: 大無二彼此差別一。故即身義云。上達二法身一下
T2217_.59.0625c11: 及二六道一雖二麁細有隔○然由不レ出二六大一故
T2217_.59.0625c12: 佛説二六大一爲二法界體性一文故本尊行者三
T2217_.59.0625c13: 業三密雖二麁細別一六大是一體故成二入我我
T2217_.59.0625c14: 入即身成佛義一也。但異レ顯者。彼理性一法
T2217_.59.0625c15: 也。此六大多法。故六種非レ一故云二多法界一。
T2217_.59.0625c16: 非レ謂二自他六大別一也。木幡上人義云。能造
T2217_.59.0625c17: 六大亦隨二所生三密四曼一各各不同。故云二多
T2217_.59.0625c18: 法界一。故大師釋云。理理無邊智智無數文所
T2217_.59.0625c19: 謂能所造各雖レ異六大無礙故四曼不離故
T2217_.59.0625c20: 三密加持故成二入我我入義一耳
T2217_.59.0625c21: 經云非從毘盧遮那等者。安然等以二不可得
T2217_.59.0625c22: 已上文一合二上文一讀二故經云乃至不可得一而
T2217_.59.0625c23: 成二上四不生義一也。以二而字下一爲二下釋所牒
T2217_.59.0625c24: 文一矣。切一一具文一半屬レ上其理不可。大師以二
T2217_.59.0625c25: 經云已下一爲二別段一爲二變化身之文一順二前後
T2217_.59.0625c26: 例一矣。問。經上文未レ見二四不生義一。而疏中釋二
T2217_.59.0625c27: 四不生義一非レ依二此文一＊耶。若爾安然釋順二經
T2217_.59.0625c28: 文一歟。就レ中疏家轉釋佛莊嚴藏之釋又契二此
T2217_.59.0625c29: 意一矣。況復上下文他受變化二身説法別文
T2217_.59.0626a01: 何上無二宣説之句一下闕二示現之文一。既上下合
T2217_.59.0626a02: 包二現身説法一。應レ知一具文非二別文一也。例如二
T2217_.59.0626a03: 又現執金剛宣説眞言等一。加之非從毘盧遮
T2217_.59.0626a04: 那等文未三必見二變化身義一乎。答。此文爲二變
T2217_.59.0626a05: 化身一是非二大師私釋一。疏上釋云。然此應化
T2217_.59.0626a06: 從毘盧遮那乃至起滅邊際倶不可得云云此
T2217_.59.0626a07: 釋明鏡也。變化身説法是依二法身及衆生感
T2217_.59.0626a08: 應因縁一。＊且約二機感邊一云二非從毘盧等一。又據二
T2217_.59.0626a09: 佛應邊一云二而毘盧遮那一也。釋論無相現應
T2217_.59.0626a10: 隨見麁細可二引作證耳。又而毘盧已下爲二別
T2217_.59.0626a11: 段一者而字頭可レ安二經云二字一。例如二經云又
T2217_.59.0626a12: 現執金剛等一。又不可得已上引合上義一者可
T2217_.59.0626a13: レ置二送句一也。但二身現身及説法各擧レ一互
T2217_.59.0626a14: 顯歟。又疏釋二三密無盡一語密豈非二説法一乎。
T2217_.59.0626a15: 又云二非從毘盧遮那或語或意生一。反顯而
T2217_.59.0626a16: 毘盧下毘盧遮那生二三業一義其理決定。或又
T2217_.59.0626a17: 而毘盧遮那者直指二變化一歟。故聲字義云。若
T2217_.59.0626a18: 謂應化亦名二大日尊一文又轉釋者轉釋受用一
T2217_.59.0626a19: 成二變化身一也。立義法門引可レ證矣。轉釋若
T2217_.59.0626a20: 非二變化身一者又廣前相可レ非二等流身一耶。若
T2217_.59.0626a21: 彼許者此亦可レ然也。又經釋相配者無盡無
T2217_.59.0626a22: 邊際者指三前受用身三密無盡無二邊際限量一
T2217_.59.0626a23: 也。以不下出二彼因由一也。謂受用身常遍義
T2217_.59.0626a24: 不レ異二自性身法爾之義一也爲言故知以二以不
T2217_.59.0626a25: 乃至身也之文一釋二非從乃至意生之句一爲二受
T2217_.59.0626a26: 用法爾義一也。雖常無起滅五字牒二受用法爾一
T2217_.59.0626a27: 再釋非從等文一顯三變化身法爾似二自性身法
T2217_.59.0626a28: 爾一。而能下釋二一切已下經文一爲二變化身隨縁
T2217_.59.0626a29: 之義一也。但於二隨縁經文一有二總別釋一。初一句
T2217_.59.0626b01: 總顯三變化身起及滅無二邊際一。不可得者無義
T2217_.59.0626b02: 也。故上釋云。起滅邊際倶不可得文意起邊
T2217_.59.0626b03: 際滅邊際倶不可得也爲言而字下別釋現身
T2217_.59.0626b04: 説法一也。而是然前起後義也。當知非從等二
T2217_.59.0626b05: 句含二二身法爾義一故云二轉釋等一也。又義。初
T2217_.59.0626b06: 非字貫二不可得句一讀レ之。總以二四句一爲二受用
T2217_.59.0626b07: 變化法爾之義一作二轉釋一矣。受用身亦有二隱
T2217_.59.0626b08: 顯一故云二起滅一耳。而毘下爲二變化隨縁一也。釋
T2217_.59.0626b09: 中而能下釋二彼文一也。凡四身皆雖レ有二法爾
T2217_.59.0626b10: 隨縁義一自性是法爾爲レ本。三身隨縁爲レ宗
T2217_.59.0626b11: 故。受用變化倶云レ不レ異二自性法爾一也。故等
T2217_.59.0626b12: 流身又云二皆如毘盧遮那等一。不異言顯三四身
T2217_.59.0626b13: 各性有二法爾義一。不二攝相歸性之義一也。故祕
T2217_.59.0626b14: 經云。常於二三世一不レ壞二化身一利二有情一事文今
T2217_.59.0626b15: 宗意生住等諸法常恒如レ是生故。起滅倶即
T2217_.59.0626b16: レ事而眞故。上文縁謝即滅機興即生即レ事而
T2217_.59.0626b17: 眞無レ有二終盡一文亦此意矣。經文二點云。非二
T2217_.59.0626b18: 大日三密生一。一切處起滅邊際不レ可レ得。而又
T2217_.59.0626b19: 云。非二大日三業生一切處起滅邊際不可得一
T2217_.59.0626b20: 而云云若約二受用身法爾一初字非可二讀切一
T2217_.59.0626b21: 也。或釋云。然此應化非二大日三密所作一。無縁
T2217_.59.0626b22: 慈悲任運如レ此故云二普於十方宣説眞言道一
T2217_.59.0626b23: 文問。設雖レ明二四身一以二上三節文一但爲二受用
T2217_.59.0626b24: 身之文一。更又現以下文可レ開二二身一。云二又廣
T2217_.59.0626b25: 前相一即此意矣。故大師護摩次第云。＊且毘
T2217_.59.0626b26: 盧遮那佛云二自性身一。四方佛云二受用身一。金剛
T2217_.59.0626b27: 蓮華等菩薩云二變化身一。外金剛部等流身文
T2217_.59.0626b28: 又別本即身義云。十六大菩薩應化法身。金
T2217_.59.0626b29: 剛天等等流法身文如何。答。大師釋義隨レ應
T2217_.59.0626c01: 相配雖レ異於二今經文一四身配釋無レ違。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: 毘盧遮那爲二法身一。四佛爲二應身一。釋迦爲二化
T2217_.59.0626c04: 身一。外金剛部龍鬼等爲二等流身一文
T2217_.59.0626c05: 軌匠其心者。鈔第二云。軌者法也。匠者工也。
T2217_.59.0626c06: 工匠之作不レ失二於法一也。如下美玉蘊二在石璞
T2217_.59.0626c07: 之中一不レ得二良工琢磨一則不レ成中至寶上。衆生菩
T2217_.59.0626c08: 提心寶在二煩惱石中一。若遇二如來説法方便一軌
T2217_.59.0626c09: 而匠レ之則成二法器一也文
T2217_.59.0626c10: 又廣前相等者。前二身段佛身雖レ爲レ主金剛
T2217_.59.0626c11: 菩薩等亦現レ之。今但現二非佛身一何云レ廣乎。
T2217_.59.0626c12: 答。彼雖レ現二執金剛等一爲レ伴現レ之。今執金剛
T2217_.59.0626c13: 等各各爲レ主故云レ廣也
T2217_.59.0626c14: 所現金剛菩薩等者。今釋對二經文一。金剛如レ名
T2217_.59.0626c15: 菩薩者普賢蓮華手也等者。等取外金剛部
T2217_.59.0626c16: 諸天八部一也。或又等取十佛刹諸執金剛一。疏
T2217_.59.0626c17: 家云二乃至一。大師云レ兼。此意也。或云。所現金
T2217_.59.0626c18: 剛等即今等流身也。非二上所レ擧菩薩執金剛一。
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: 一第二重無二佛身一者。第一金剛第二菩薩是
T2217_.59.0626c22: 各擧二眷屬一顯二其主一歟。或爲レ顯二四重差降一上
T2217_.59.0626c23: 二重挫云二佛身一歟。問。等流身不レ通二佛身一耶。
T2217_.59.0626c24: 答。疏第六阿闍梨所傳曼荼羅於二外部一有二佛
T2217_.59.0626c25: 菩薩一。可レ通二佛身一歟。又聲字義中以二暫現即
T2217_.59.0626c26: 隱身一爲二第流身一。其義如二教相抄一。私云。今三
T2217_.59.0626c27: 聖者第一重三點眷屬也。疏第六云。次造二
T2217_.59.0626c28: 第一重伊字三點諸内眷屬一文當レ知擧二第
T2217_.59.0626c29: 一重三聖等取外部一歟。但經疏幷現圖中
T2217_.59.0627a01: 於二第一重一但有二金剛手觀音一無二普賢一可レ決
T2217_.59.0627a02: レ之。今三身不レ可レ依二三重次第一歟。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。受用身段云二現佛加持身一故。上文
佛加
T2217_.59.0627a05: 持身云受
用身故		　又等流身段指二上文一云二非但佛身一
T2217_.59.0627a06: 故。當レ知約二佛形非佛形一判二三身身土一歟
T2217_.59.0627a07: 且如十佛刹等者。或云。如三法界宮自性眷屬
T2217_.59.0627a08: 遍二十方界一。如レ是加持世界刹塵眷屬如二毘
T2217_.59.0627a09: 盧遮那一遍二十方世界一也爲言私云。謂於二等流
T2217_.59.0627a10: 身一有二主伴一。上明二執金剛等三密差別一下釋二
T2217_.59.0627a11: 天龍鬼等十方普遍一。主伴遍互顯歟。如者指
T2217_.59.0627a12: 事言也。擧レ主例レ伴故。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。本尊像類等者釋二經菩
T2217_.59.0627a15: 薩等像貎文意一。四重雖二同法然徳一且約二淺略
T2217_.59.0627a16: 門一自性身爲二本質一等流身爲二影像一歟。又像
T2217_.59.0627a17: 者等流身形貎義。非二本影相對一矣
T2217_.59.0627a18: 執金剛對金剛智惠門等者。抄云。執金剛是
T2217_.59.0627a19: 金剛部赤色有二降伏一。普賢是如來部白色有二
T2217_.59.0627a20: 寂災一。觀自在是蓮華部黄色有二増益一文疏十
T2217_.59.0627a21: 五云。佛部一向是息災用二白色一。蓮華部一
T2217_.59.0627a22: 向是増益用二黄色一。金剛部一向降伏其色雜
T2217_.59.0627a23: 色文私云。黒色是調伏。青色又黒色攝故歟。
T2217_.59.0627a24: 而鈔云。赤色者三角色故可三尋決之一。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。何云二増益一耶。答。奧文云。摧破三障一故
T2217_.59.0627a27: 云二金剛一。滋榮萬善一故名二蓮華＊部一云云約二
T2217_.59.0627a28: 滋榮之義一用二増益一歟云云或云。以二華葉可愛
T2217_.59.0627a29: 色爲二敬愛一以二衆實倶成一爲二増益一歟。問。執
T2217_.59.0627b01: 金剛是金剛部諸尊通名。何云二稱首一耶。答。
T2217_.59.0627b02: 觀義云。總即別名指二祕密主一也。或金剛部義
T2217_.59.0627b03: 廣通二外部一故執金剛云二稱首一歟
T2217_.59.0627b04: 擧此三點等者。抄云。謂執金剛般若徳。普賢
T2217_.59.0627b05: 法身徳。觀音解脱徳文又釋。三點者梵書伊
T2217_.59.0627b06: 字。有處云。蓮華部擬二法身一金剛部擬二般若一
T2217_.59.0627b07: 佛部擬二解脱一云云疏第六云。造二第一重伊字
T2217_.59.0627b08: 三點諸内眷屬一文又六度經云。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二第一
T2217_.59.0627b11: 重一全無二普賢一。故知彼三點眷屬者非二三重一
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二如來部一。左方如來大
T2217_.59.0627b14: 悲名二蓮華部一。右方如來大惠用名二金剛部
T2217_.59.0627b15: 取意況撿二經所説曼荼羅一。第一重十七尊第
T2217_.59.0627b16: 二重二十五尊第三重三十七尊中無二普賢
T2217_.59.0627b17: 菩薩一。但經説文第三重爲二第二院一第二重爲二
T2217_.59.0627b18: 第三院一。又疏第六圖尊三重四百七十五尊
T2217_.59.0627b19: 中無二普賢一也。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: 三重有二蓮華手菩薩一指レ彼歟。故八葉三重各
T2217_.59.0627b22: 擧二一尊一。四重菩薩皆顯二等流身一歟。又云。經
T2217_.59.0627b23: 疏幷現圖不レ盡二諸尊一歟。既上文中普賢文殊
T2217_.59.0627b24: 等云二大眷屬一。普賢擧二第二重一歟。又現圖遍
T2217_.59.0627b25: 智院中大安樂不空菩薩普賢延命歟。指レ此
T2217_.59.0627b26: 云二普賢一歟。又文殊院中有二普賢一也。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二大悲蓮華手一。
T2217_.59.0627b29: 疏第三重蓮華手者何耶。又普賢云二如如法
T2217_.59.0627c01: 身門一。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レ擧
T2217_.59.0627c03: 且略歟。故疏二十云。且觀音文殊彌勒已
T2217_.59.0627c04: 在二八葉中一。爲レ度レ人故次圓中復有二文殊觀
T2217_.59.0627c05: 音等類一文等者等取普賢彌勒一歟。況疏第五
T2217_.59.0627c06: 第一重上方云二佛身衆徳莊嚴一。然經第二普
T2217_.59.0627c07: 賢三昧云二佛境界莊嚴一。疏釋云。莊嚴者如來
T2217_.59.0627c08: 自證之體。體有二無量徳一文衆徳莊嚴義既同。
T2217_.59.0627c09: 普賢何非二遍智院尊一乎
T2217_.59.0627c10: 所云等者乃至等者。大師釋云。言レ等者擧二
T2217_.59.0627c11: 金剛蓮華手一兼等二外金剛部諸尊一文疏乃至
T2217_.59.0627c12: 言大師兼字顯下等二金剛菩薩等部類一之義上
T2217_.59.0627c13: 歟
T2217_.59.0627c14: 以外現曼荼羅等者。兩本義釋以字作二如字一
T2217_.59.0627c15: 矣。又疏異本如字也。抄云。形レ内稱レ外。謂大
T2217_.59.0627c16: 悲胎藏曼荼羅分二三重一從レ内向レ外。此當二第
T2217_.59.0627c17: 三一故以名焉文此意於二三重壇一以二第三重一
T2217_.59.0627c18: 望二第二重等内一云二外現一也爲言私云。今外現
T2217_.59.0627c19: 曼荼者今經説會曼荼。謂爲レ説二今經一從二自
T2217_.59.0627c20: 證法門身一現二加持羯磨身一造二四重壇一故云二
T2217_.59.0627c21: 外現一也。疏第三云。從二佛菩提自證之徳一現二
T2217_.59.0627c22: 八葉中＊胎藏身一乃至從二普門方便一現二第三重
T2217_.59.0627c23: 隨類身一云云凡四重圓壇或從二佛心地一現レ之
T2217_.59.0627c24: 或從二佛支分一生レ之故云二外現等一也。三聖及
T2217_.59.0627c25: 諸天等三重聖衆故總例知上等流身一也。或
T2217_.59.0627c26: 以二自性壇中外部所列諸天八部等一而加持
T2217_.59.0627c27: 世界等流身可二例知一也爲言問。若爾自性加
T2217_.59.0627c28: 持可二壇別一＊乎。答。約レ體一曼荼。據義二種。
T2217_.59.0627c29: 自受他受故或又外部曼荼形色。性類所二表
T2217_.59.0628a01: 示二三點義例レ上可レ知也此義以字反
終知可讀之
T2217_.59.0628a02: 若離如是實相印等者。抄云。謂第三重曼荼
T2217_.59.0628a03: 羅所現莊嚴眷屬多是諸天魔梵八部之衆及
T2217_.59.0628a04: 鬼子母鳩盤荼等。雖レ現二如レ是種種相状一皆
T2217_.59.0628a05: 即是實相之印。行者觀行與レ此相應以レ此
T2217_.59.0628a06: 爲レ門皆見二中＊胎大日之尊一。若不レ知二如レ是祕
T2217_.59.0628a07: 號一皆隨二愛見所生一與二天魔外道一作二諸塵勞
T2217_.59.0628a08: 伴侶一耳文私案。今實相印者即上清淨知見
T2217_.59.0628a09: 也。故疏第九云。一切衆生心自レ本有二佛知見
T2217_.59.0628a10: 性一。但以二無智瞙翳一故諸法實相不レ得二明了
T2217_.59.0628a11: 現前一文今此普門所現天龍八部等身是萬
T2217_.59.0628a12: 徳之一門法王之一宮故開示衆生佛知見
T2217_.59.0628a13: 性一諸法實相令二現前一故云二實相印一也。故疏
T2217_.59.0628a14: 第七云。就二此經宗一則五種三昧皆是開二心實
T2217_.59.0628a15: 相門一文此佛知見者衆生佛性也。故大師開
T2217_.59.0628a16: 題云。佛知見者即衆生心性也。等覺十地不
T2217_.59.0628a17: レ能二見聞一故云二佛知見一取意又准二普觀釋一。佛
T2217_.59.0628a18: 知見有二性相一。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。今清淨知見理可レ通二理行一。實相印似二理
T2217_.59.0628a21: 佛性一矣。此二佛性體雖レ在二煩惱泥一不二染汚一。
T2217_.59.0628a22: 故云二清淨知見一也
T2217_.59.0628a23: 次又釋言等者。此有二三義一。一者上清淨句法
T2217_.59.0628a24: 文異釋也。於レ中又二。謂前約二本有之性一今
T2217_.59.0628a25: 依二修生之行一也。或准三上於レ句出二住處進行
T2217_.59.0628a26: 二義一。謂前約二住處之義一。如來清淨知見是三
T2217_.59.0628a27: 平等處故。今依二進行之義一。乘二神通一而修行
T2217_.59.0628a28: 如レ此道迹一故。下文復次者替二所謂一之詞也。
T2217_.59.0628a29: 例如三釋論中云二復次如來在世等一矣。二者
T2217_.59.0628b01: 釋二所謂已下得益文一也。對二又廣前相一故云二
T2217_.59.0628b02: 次又一也。又釋二別名一故。若上文別義可レ云二
T2217_.59.0628b03: 復次或亦可一也。既所謂句爲二所牒文一。非レ指
T2217_.59.0628b04: レ經乎。但擧二清淨句一者所謂是釋二成上一故。今
T2217_.59.0628b05: 得益發心修行亦清淨句義故。釋中牒加彼
T2217_.59.0628b06: 句一也。方便修行超昇佛地等文分明釋二次第
T2217_.59.0628b07: 此生滿足等經一故。三者爲二前文異釋一而兼
T2217_.59.0628b08: 爲二後文正釋一也。三義中初義指レ疏云レ釋。第
T2217_.59.0628b09: 二義指レ經云レ釋。二義中第二爲レ善。何者上
T2217_.59.0628b10: 文云二次又釋歎加持住處一。指二經別句一云二次
T2217_.59.0628b11: 又一故。例亦可レ然矣
T2217_.59.0628b12: 若餘乘菩薩等者。兩本義釋若字作二如字一矣。
T2217_.59.0628b13: 私案。今此餘乘者三乘歟。或成或不成説同二
T2217_.59.0628b14: 聖位經文一故。故彼經云。然如來變化身爲二地
T2217_.59.0628b15: 前菩薩二乘凡夫一説二三乘法一。種種根機如レ説
T2217_.59.0628b16: 修行或得二三乘果一。或進或退於二無上菩提一
T2217_.59.0628b17: 三無數大劫勤苦方得二成佛一略抄智論三十
T2217_.59.0628b18: 八云。有二菩薩一○我求二佛道一久久無量阿僧
T2217_.59.0628b19: 祇劫或至或不レ至如二乘レ羊者一取意又戒序中
T2217_.59.0628b20: 他縁覺心判爲二十進九退一之故。或通二一乘一
T2217_.59.0628b21: 故。五祕經云。若於二顯教修行者久經二三大
T2217_.59.0628b22: 無數劫一然後證成無上菩提一。於二其中間一十
T2217_.59.0628b23: 進九退文金剛王儀軌云。不レ知二祕密速成法一
T2217_.59.0628b24: 於二三祇一忍二諸苦行一不レ至二菩提一略抄顯教言
T2217_.59.0628b25: 不レ遮二一乘一故。或又若望二自宗一皆得レ果故云二
T2217_.59.0628b26: 或有成佛一。若望二眞言一不レ遮二一乘一故云二或不
T2217_.59.0628b27: 成佛一。故大師釋云。自乘得二佛名一望レ後作二戲
T2217_.59.0628b28: 論一文依二此意一又三乘一乘通有矣。又疏第九
T2217_.59.0628b29: 云。略説有二四種一。謂三乘及祕密乘文又義釋
T2217_.59.0628c01: 序云。此中具明二三乘學處及最大乘持明行
T2217_.59.0628c02: 法一文准二此等釋一。聖位經三乘廣通二顯乘一歟。
T2217_.59.0628c03: 顯密相對判二三一一故。然大師二教論意聖位
T2217_.59.0628c04: 三乘但菩薩乘非二顯一乘一也。儀軌幷大疏等
T2217_.59.0628c05: 意以二顯一乘一屬二密行一對二菩薩乘一判二顯密一
T2217_.59.0628c06: 歟。演密抄釋二序文一云。三乘者二乘及菩薩
T2217_.59.0628c07: 爲レ三○又及者揀別三乘外有二最上持明行
T2217_.59.0628c08: 法一故文先師云。本經儀軌等中以二祕密一對二
T2217_.59.0628c09: 三乘一。是天竺但在二三箇宗一故釋二梵本一經軌
T2217_.59.0628c10: 中不レ示二顯一乘一也。彼一乘於二震旦一杜順南
T2217_.59.0628c11: 岳等初立故。故經軌中三乘言理又一乘可
T2217_.59.0628c12: レ有耳
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二本尊一此三事和合上故
T2217_.59.0628c15: 本尊即自降二道場一而來加被也。然此行者
T2217_.59.0628c16: 初行之時尚是凡夫自無二徳力一。何能感二佛
T2217_.59.0628c17: 菩薩等如レ是而應一耶。但由三彼佛菩薩等先
T2217_.59.0628c18: 立二誠言大誓願一故。若有二衆生一依二我法一而修
T2217_.59.0628c19: 行之一不レ虧二法則一者我必宜レ應。或雖レ不レ來而
T2217_.59.0628c20: 遙加護之一若行人法則不如法而不應赴一
T2217_.59.0628c21: 即是違二本所願一。方不レ得レ不應也。如二方諸向
T2217_.59.0628c22: レ月而水降。圓鏡向レ日而火生一。若心不二相應一
T2217_.59.0628c23: 事縁有レ闕則本尊不レ加二護念一。故無驗。非二
T2217_.59.0628c24: 佛菩薩之過一也文私云准二此釋一今言二不闕法
T2217_.59.0628c25: 則一者不レ闕二三密法則一之義歟。若心不相應
T2217_.59.0628c26: 者意地觀門不レ應也。事縁有闕者身語二密
T2217_.59.0628c27: 有二闕減一歟。事理倶密早得二悉地一。故即身義
T2217_.59.0628c28: 云。若有レ人不レ闕二法則一晝夜精進現身獲得
T2217_.59.0628c29: 五神通一。漸次修練不レ捨二此身一進入二佛位一文
T2217_.59.0629a01: 私云。以二疏文一釋二逮見加持境界之義一以二即
T2217_.59.0629a02: 身義一釋二超昇佛地之義一矣。非但現前而已者
T2217_.59.0629a03: 此一句或上文結歟。故安二而已送句一矣。或下
T2217_.59.0629a04: 文來由也。而已者非二送句一爲レ讀下相連下句一
T2217_.59.0629a05: 之點上置二此辭一也。點云。非二但加持境界現前
T2217_.59.0629a06: 而已一若欲レ超二佛地一即應レ同二大日一也爲言
T2217_.59.0629a07: 復次行者初發心時等者。觀云上對二餘乘一述二
T2217_.59.0629a08: 今乘一生即身之旨一。下釋二當宗善根生長不
T2217_.59.0629a09: 退之義一也。或云。上約二加持成佛一故於二此生
T2217_.59.0629a10: 中一逮見加持境界一文下約二顯得成佛一故云
T2217_.59.0629a11: 乃至成菩提一矣。或上約二一生成佛一故云二超昇
T2217_.59.0629a12: 佛地一。下約二二生成佛一故云二入菩薩位等一矣
T2217_.59.0629a13: 或上約二法本不生一談二頓成一。下就二功徳麁細一
T2217_.59.0629a14: 説二前後一矣。例如三天台云二法在一心説必次
T2217_.59.0629a15: 第一云云或上總釋下別釋。其義全同矣。或上
T2217_.59.0629a16: 釋二清淨句一此釋二所謂已下一也。初發心者智
T2217_.59.0629a17: 證大師釋云。初發心者非二十住之初發心住一。
T2217_.59.0629a18: 應二是博地初發菩提心之位一也。疏云。復次
T2217_.59.0629a19: 行者初發心時○是與上
同義也		　＊博地者凡夫具縛
T2217_.59.0629a20: 地發心歟。或云。初住發心也。故疏第九云。最
T2217_.59.0629a21: 初發心乃至四十二地階次不同文意云。初
T2217_.59.0629a22: 發心住以上有二四十二地階級一也爲言私云。
T2217_.59.0629a23: 初地發心也。故疏第三釋二從初發心乃至十
T2217_.59.0629a24: 地文一云。謂初發二淨菩提心一○作二十轉開明一
T2217_.59.0629a25: 文彼經文既同二今經文一。疏釋又初地淨菩提
T2217_.59.0629a26: 心云云今又可レ爾也。又疏既云二得入阿字門一
T2217_.59.0629a27: 入法明道之義。故疏下釋云。法明者以レ覺二
T2217_.59.0629a28: 心本不生際一文阿字本不生義也又次下釋二
T2217_.59.0629a29: 業壽種除一云。得レ至二虚空無垢淨菩提心一文
T2217_.59.0629b01: 第二云初地菩薩
得至虚空無垢文		　故知今初發心是初地也。但
T2217_.59.0629b02: 第九釋云二最初發心一故異二今釋一矣。凡今文
T2217_.59.0629b03: 於二十地一約二長短三句義一歟。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: 從二二地一至二七地一大悲爲根義也。乃至乃至然
T2217_.59.0629b06: 後停息者八地以上方便究竟也。又配二五轉一
T2217_.59.0629b07: 者入a因。生芽増進行。成菩提證。停息入也。
T2217_.59.0629b08: 或又入a生芽因中本有修生二菩提心也。
T2217_.59.0629b09: 此芽増進行與レ悲句也。次謂初發心下釋二短
T2217_.59.0629b10: 有二三心一也。初發心因。方便修行根。得至初
T2217_.59.0629b11: 地究竟也。餘地准レ之
T2217_.59.0629b12: 有不住義等者。此中三義准知虚空遊歩三
T2217_.59.0629b13: 義一。不住者不三住著已得法一。勝進者進超未
T2217_.59.0629b14: 得行一。遍行者當二上神變義一起二自利利他神
T2217_.59.0629b15: 變一遍行故
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。以レ滿爲レ勝。其故第二第四約二滿心一明
T2217_.59.0629b18: レ之第三第五就二入心一述レ義。影略互顯矣。初
T2217_.59.0629b19: 地通二三心一故云二得至一歟。十卷義釋替二得入
T2217_.59.0629b20: 第三地句一云二得入二地一。此次云二如是次第乃
T2217_.59.0629b21: 至滿足等一。而闕二爾時乃至五地三十字一矣。疏
T2217_.59.0629b22: 異本得至第三地云云又問答中如二今疏一有二
T2217_.59.0629b23: 四五地文一。正不未レ決矣
T2217_.59.0629b24: 唯以一行一道而成正覺者。問。今此成覺攝二
T2217_.59.0629b25: 前十地一耶。答。雜問答云。以二此一行一道一至二
T2217_.59.0629b26: 於第十一地一文別立也。問。經云。乃至十地此
T2217_.59.0629b27: 生滿足云云疏釋云。乃至成二菩提一無二行可増。
T2217_.59.0629b28: 然後停息。故云二次第此生滿足一文經疏同攝二
T2217_.59.0629b29: 第十地一更不レ開二佛果一乎。又問答釋以二第十
T2217_.59.0629c01: 一地一爲二補處位一。是十二地義異二疏文一歟。答。
T2217_.59.0629c02: 今文滿足十地下云二唯以一行一道而成正
T2217_.59.0629c03: 覺二。非三十地外存二佛地一乎。又疏上文云。次第
T2217_.59.0629c04: 修行地波羅蜜一乃至二第十一地一文又十八卷
T2217_.59.0629c05: 云。大智灌頂地者如來十一地也文以二前
T2217_.59.0629c06: 後釋一思二今釋義一佛果可レ立二第十一地一也。但
T2217_.59.0629c07: 經此生滿足言含二因滿果滿二義一故。或約二果
T2217_.59.0629c08: 滿義一云二乃至成菩提一。或據二因滿義一云二滿足
T2217_.59.0629c09: 十地一。其中今而成正覺者是果滿義也。例如三
T2217_.59.0629c10: 彼云二此字句中自有二人一也。次雜問答釋二今
T2217_.59.0629c11: 疏文一。何云二補處位一乎。所以彼具文云。當レ知
T2217_.59.0629c12: 乃至滿足第十地位一以二此一行一至二於第十
T2217_.59.0629c13: 一地一者先標二因滿果滿二位一也。次云三更有二
T2217_.59.0629c14: 一轉法性之生一即補處。是爲二眞言門菩薩一
T2217_.59.0629c15: 生補處位一。眞言行者如レ此修行超二昇佛地一而
T2217_.59.0629c16: 成二正覺一者重釋成上二地一也。若不レ爾者違二
T2217_.59.0629c17: 疏第六文一。彼文云。迄至第十地滿足一未レ至二
T2217_.59.0629c18: 第十一地一唯少二如來一位一。更有二一轉法生一
T2217_.59.0629c19: 即補二佛處一故名二一生補處一略抄此釋既十地
T2217_.59.0629c20: 滿足爲二補處位一。第十一地爲二如來位一。故但疏
T2217_.59.0629c21: 中云二未至一。問答云二至於一者可レ讀二文點一。乃至
T2217_.59.0629c22: 滿足第十地一以二此一行一道至二第十一地一
T2217_.59.0629c23: 云云仍無レ失。疏第三釋二經乃至十地諸菩薩
T2217_.59.0629c24: 文一云。乃至二第十一地一而後所見圓極文此意
T2217_.59.0629c25: 經十地合説佛果一歟。又經雖レ説レ因疏加レ果
T2217_.59.0629c26: 歟。問。一行一道者何＊乎。答。大師云。三密修
T2217_.59.0629c27: 行至二成菩提一云云疏十七云。謂一切法不レ出二
T2217_.59.0629c28: 阿字門一即是一道也。道者謂乘二此法而有
T2217_.59.0629c29: レ所二至到一之義也。一道者即是一切無礙人共
T2217_.59.0630a01: 出二生死一直至二道場一之道也。而言レ一者此即
T2217_.59.0630a02: 如如道獨一法界故言レ一也文私云。疏家a
T2217_.59.0630a03: 字爲二一道一宗家三密爲二一道一。a字三密雖
T2217_.59.0630a04: レ似レ異其意是同。三密行悉入二阿字門一歸二本
T2217_.59.0630a05: 不生一故。又從二a字菩提心一起二三密行一即歸二
T2217_.59.0630a06: 一實理一故。故問答云。住二a字門一三密修行
T2217_.59.0630a07: 文又a字觀三密具足矣。可レ思レ之。相應經
T2217_.59.0630a08: 云。常以二一字一齊運二三業一文准知。甚深。更
T2217_.59.0630a09: 問
T2217_.59.0630a10: 若於異方便門等者。範義云。諸顯教三乘一
T2217_.59.0630a11: 乘等方便約二其機一雖レ非二密意一依二佛意一即開
T2217_.59.0630a12: 顯密意一不レ離二寶乘一也。十界悉普門體故。法
T2217_.59.0630a13: 華云。更以二異方便一助顯第一義一文可レ准矣。
T2217_.59.0630a14: 私云。顯教諸乘等於二眞言三密中之意密一而
T2217_.59.0630a15: 以二異方便一開顯故終不レ離二眞乘一也爲言顯密
T2217_.59.0630a16: 是一心。三密爲レ異故。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一故皆
T2217_.59.0630a18: 不レ離二佛乘一也。故疏云。三重曼荼羅種種類
T2217_.59.0630a19: 形同歸二一體一。皆是佛乘文或云。異方便爲
T2217_.59.0630a20: レ顯レ通二顯密一云二開顯密意一也。意云。以二異方
T2217_.59.0630a21: 便一雖レ開二于顯密二教意一不レ離二眞言寶乘一也
T2217_.59.0630a22: 爲言
T2217_.59.0630a23: 縁業生者等者。智證大師疏抄云。縁業生増
T2217_.59.0630a24: 長現行有情業壽種除種子復有二芽種生起一從佛
心種
T2217_.59.0630a25: 子生法
性芽也		　○私謂業壽種者約二第二識一有二三相一。
T2217_.59.0630a26: 謂自相因相果相也。開二因相一爲レ二。謂業與
T2217_.59.0630a27: レ種。所レ言業者身口意不清淨業也。言二種子一
T2217_.59.0630a28: 者癡愛因縁也。言レ壽者翻レ因所レ生之果。謂
T2217_.59.0630a29: 果報識故約二第八梨耶一立二種子及果報二名一
T2217_.59.0630b01: 耳文私云。第二識者第八識望二第九一云二第
T2217_.59.0630b02: 二識一歟。且經釋配當者謂有情癡愛因縁者
T2217_.59.0630b03: 釋二經縁字一也。造身下二句釋二業字一。乘如下
T2217_.59.0630b04: 釋二生字一也。如レ次煩惱業苦三道也。今修已
T2217_.59.0630b05: 下釋二有情業壽種除文一也。蘊阿頼耶者有情
T2217_.59.0630b06: 總報果體故釋二經有情一也。業壽種如レ文。今
T2217_.59.0630b07: 業者業障種子在二第八中一。前云レ業者業障現
T2217_.59.0630b08: 行在二前六識一也。故義忠釋云。業障種子唯
T2217_.59.0630b09: 在二頼耶一。若業現行在二前六識一文壽者總報壽
T2217_.59.0630b10: 命在二第八一。故釋論疏云。總報壽命應レ依二現
T2217_.59.0630b11: 識一取
意		壽命者涅槃音義云。壽亦命也壽取二
T2217_.59.0630b12: 一期一之名。命取二人之生分一。但異名耳文前
T2217_.59.0630b13: 言レ生者別報也。種子者煩惱種子也。前言レ縁
T2217_.59.0630b14: 者煩惱現行也。皆悉焚滅者釋二經除字一也。又
T2217_.59.0630b15: 准二唯識宗二世一重因果一者。頼耶中業是行
T2217_.59.0630b16: 取。業者有支。生者生老死也。是云二十因二
T2217_.59.0630b17: 果一也。得已下釋二復有芽種等文一也。一切等
T2217_.59.0630b18: 釋レ種。從悲藏等釋二芽生起三字一。至已下釋二
T2217_.59.0630b19: 經復有已下文一。於レ中初二句釋二種子一歟。故
T2217_.59.0630b20: 云二一切如來平等種子一。文點云。有二芽從レ種
T2217_.59.0630b21: 生起一云云或經除字含二二句意一歟。故下釋二越
T2217_.59.0630b22: 百六十心文一云二即是菩提心生一也。一切下
T2217_.59.0630b23: 釋二芽種生起一也。或又芽種者芽即種如二業種
T2217_.59.0630b24: 等一矣。又經擧二種芽二心一。疏明二六心一。例如三佛
T2217_.59.0630b25: 種不斷文釋二三寶不斷一。況今一節文轉釋前
T2217_.59.0630b26: 十地一。故委辨應レ云二十心一歟。或又乃至下釋二
T2217_.59.0630b27: 經起字一歟。問上文云二從金剛性生芽一。今何
T2217_.59.0630b28: 云二從悲藏中生芽一耶。答。前擧レ因。今平等種
T2217_.59.0630c01: 子是也。今擧レ縁。下疏云。從二大悲一生レ根文謂
T2217_.59.0630c02: 菩提心種依二大悲縁一生二六度萬行芽一也。故
T2217_.59.0630c03: 無レ違矣。又約二三句一者一切至二種子一者因也。
T2217_.59.0630c04: 從悲藏至二法界一者根也。成萬徳至二樹王一者
T2217_.59.0630c05: 究竟也。斯乃前所レ明煩惱業苦三道即成二三
T2217_.59.0630c06: 句法門一之義也。應知除滅者非二斷除之義一。
T2217_.59.0630c07: 不捨斷云レ除也
T2217_.59.0630c08: 復次如來所現等者。自下總結時彼菩薩已
T2217_.59.0630c09: 下現端之事一也。或云。加持世界三身説法
T2217_.59.0630c10: 得益無量無邊以二佛日加持一故於二自性會中一
T2217_.59.0630c11: 皆悉令二現前一也云云私云。等流身説法中非二
T2217_.59.0630c12: 但自性身所現身一。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二
T2217_.59.0630c14: 會座間一令二現前一也。問。等流身又普門所現
T2217_.59.0630c15: 之知識。何交二實行凡夫一乎。答。我等又設教
T2217_.59.0630c16: 相設事相隨分有二弘通寧一非二如來使一乎。故
T2217_.59.0630c17: 先徳釋云。不レ改二九界迷情一目二等流法身一云云
T2217_.59.0630c18: 又延命院次第入我我入觀云。但爲レ表二本迹
T2217_.59.0630c19: 義一有二加持歸依觀一云云蓋以二行者一非レ爲二本
T2217_.59.0630c20: 尊垂迹一乎。良以遍計分別前雖二實類凡夫一佛
T2217_.59.0630c21: 智所照邊猶垂迹等流也。彼華嚴猶九世相
T2217_.59.0630c22: 入故於二第二七日中一現二滅後流通之事一。此眞
T2217_.59.0630c23: 言談二實理一六大無礙故何於二佛加持日間一不
T2217_.59.0630c24: レ現二末代流通一矣。問。加持世界三身即可レ云二
T2217_.59.0630c25: 自性土四重壇聖衆一＊乎。若許者瑞相説會大
T2217_.59.0630c26: 異自性加持是分。何云二彼聖衆一耶。若不レ許
T2217_.59.0630c27: 者疏第六指二阿闍梨所傳四重壇一云。此正是
T2217_.59.0630c28: 毘盧遮那本尊所現無盡莊嚴藏文此豈非
T2217_.59.0630c29: レ同二今示現無盡莊嚴藏之文一乎。答。或云。自
T2217_.59.0631a01: 性土中大日爲レ主三身爲レ伴各説二三密法一
T2217_.59.0631a02: 也。加持世界三身各爲二教主一皆説レ經也。例二
T2217_.59.0631a03: 法華序分一即此意矣。但加持世界説二眞言一者
T2217_.59.0631a04: 開會意也。開權顯實説二法華一云云此意歟。況
T2217_.59.0631a05: 彼萬八千土中不レ説二法華一今瑞中説二眞言一
T2217_.59.0631a06: 乎云云私云。自性加持二壇其義遙異。然皆
T2217_.59.0631a07: 説二眞言一。謂經中三身皆云二宣説眞言一。釋中
T2217_.59.0631a08: 對二餘乘一成二頓覺之義一。若爾何云二開會義一矣。
T2217_.59.0631a09: 又開權顯實者法華説會。非二他土事一。故知彼
T2217_.59.0631a10: 不レ説二法華一此説二眞言一。所説之義雖レ異奇瑞
T2217_.59.0631a11: 之旨同故相例也。非二全同一耳。應レ知自性加
T2217_.59.0631a12: 持同雖レ説レ密。自性壇大日爲二本尊一普門之
T2217_.59.0631a13: 壇也。加持壇隨レ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。當レ知
T2217_.59.0631a18: 若依二所説法一自性加持壇雖レ別若就二能説
T2217_.59.0631a19: 人一其體無レ異歟。四種身皆具二自利利他二
T2217_.59.0631a20: 義一故。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。此四種身具二竪横二
T2217_.59.0631a22: 義一。横即自利竪即利他文此意矣。又第六卷
T2217_.59.0631a23: 釋者。大日所現三身有二自利利他義一故彼約二
T2217_.59.0631a24: 自利邊一此依二利他邊一故無レ違。又彼約レ現二普
T2217_.59.0631a25: 門壇一此就レ出二一門壇一歟。問。今經中具縁品
T2217_.59.0631a26: 明二普門壇一祕密曼荼品説二諸尊壇一。若爾祕密
T2217_.59.0631a27: 品是可レ云二加持世界説一＊乎。答。彼雖二諸尊
T2217_.59.0631a28: 壇自性會説故非二加持世界説一也。加持世界
T2217_.59.0631a29: 壇諸尊各説故。又容レ有三加持世界主説二大日
T2217_.59.0631b01: 壇一。是在二加持世界一而説二自性土事一也。故知
T2217_.59.0631b02: 理實普門一門壇互雖レ通二四種身説一。非二自性
T2217_.59.0631b03: 加持土雜亂一。又兩土雖レ異。其處可二無別一。猶
T2217_.59.0631b04: 如二四土不二一矣
T2217_.59.0631b05: 於會座之頃皆悉現在前者。且准二序品例一者。
T2217_.59.0631b06: 謂令三會座衆而見二加持世界之事一故云レ爾。
T2217_.59.0631b07: 又准二涌出品例一者。於二自性會座内一而加持
T2217_.59.0631b08: 世界事令二現前一歟
T2217_.59.0631b09: 當知金剛手等者。以二金剛手一可レ例二彌勒一。彼
T2217_.59.0631b10: 經中文殊答二彌勒問一。今經金手問二大日一故。
T2217_.59.0631b11: 然文殊金手問答雖レ異。久已通達義同故。金
T2217_.59.0631b12: 手知而問故。同下文殊知二往事一而答上。彌勒不
T2217_.59.0631b13: レ知而問故不レ同レ彼耳。唯説平等法門者三平
T2217_.59.0631b14: 等句法門。即於二加持世界一宣説眞言之義一
T2217_.59.0631b15: 也。若爾所レ例他土行菩薩道又可二法華一歟。
T2217_.59.0631b16: 或又同二爲レ瑞之義一未二必全同一歟
T2217_.59.0631b17: 將演遍一切等者。抄云。言二將演遍一切乘一
T2217_.59.0631b18: 者。謂次下文所レ説種種法門各是一種運生
T2217_.59.0631b19: 之義。又一一門皆遍二一切處一名二遍一切乘一
T2217_.59.0631b20: 也。言二自心成佛之教一者。即是所説平等句法
T2217_.59.0631b21: 門也。若有二行者一住二於此乘一初發心時便成二
T2217_.59.0631b22: 正覺一。不二由レ他悟一故曰二自心成佛之教一也文｣
T2217_.59.0631b23: 大日經疏指心鈔卷第四終
T2217_.59.0631b24: 建治二年十二月十四日於醍醐寺中性院
T2217_.59.0631b25:   再治畢　金剛佛子頼瑜
T2217_.59.0631b26:
T2217_.59.0631b27:
T2217_.59.0631b28:
T2217_.59.0631b29:
T2217_.59.0631c01:
T2217_.59.0631c02: 大日經疏指心鈔卷第五
T2217_.59.0631c03:
T2217_.59.0631c04:   疏卷第一之五
T2217_.59.0631c05: 爾時執金剛等者。自下正宗分也。開題云。准二
T2217_.59.0631c06: 餘經一作二三段一者。自二初如是我聞一至二干牙種
T2217_.59.0631c07: 生起一二十五行十二字之經是初序説分也。
T2217_.59.0631c08: 自二爾時執金剛祕密主於彼衆會中一至二世出
T2217_.59.0631c09: 世持誦品訖一二十九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。今此經具約二三部一而釋。初如是等序
T2217_.59.0631c12: 分者當二身密一。即佛部。示二身無盡藏一故。次爾
T2217_.59.0631c13: 時世尊至二囑累終一是語密。即蓮花部。現二語
T2217_.59.0631c14: 無盡藏一故。信受等文是意密。即金剛部。示二
T2217_.59.0631c15: 意無盡藏一故云云。是約三部三
密分三段矣		　般若寺鈔云。大
T2217_.59.0631c16: 日經六卷。後一卷中供養次第法合爲二七卷一。
T2217_.59.0631c17: 三十一品。初入眞言門住心品爲二序説分一。最
T2217_.59.0631c18: 後一品爲二流通分一。中間二十九品爲二正説分一
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: 菩提乃至若離二如來威神之力一則雖二十地菩
T2217_.59.0631c22: 薩一尚非二其境界一矣。此意以二如來神力一非レ示二
T2217_.59.0631c23: 自證境界一耶。或云。上釋意大日以二神力一現二
T2217_.59.0631c24: 加持世界瑞相一而令レ生二衆會之疑心一。依二彼
T2217_.59.0631c25: 疑問一説二此大日經自證法一也。今釋下正證境
T2217_.59.0631c26: 界設以二神力一不可レ示レ人也。故下擧レ喩示二彼
T2217_.59.0631c27: 旨一。説與レ證異故無レ惑矣云云或云。雖二所説
T2217_.59.0631c28: 無遺無二令レ取レ證之言一故云云二義意同。私
T2217_.59.0631c29: 云。本地無相自證唯自利境界故。以二神力一不
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