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大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 [行番号:有/無] [返り点:無/有] [CITE]
T2213_.58.0031a01: 先徳指疏ヲ爲本記ト。指義釋ヲ以爲末記故 T2213_.58.0031a02: 云フ本記外多加人言ト。是豈非簡末擇本之 T2213_.58.0031a03: 意耶。然ル間彼ノ義釋ノ中ニハ師資相承大事等 T2213_.58.0031a04: 不載處ニ是多。亦無用之文言甚滋シ。故繁略 T2213_.58.0031a05: 共背宗旨違セリ祖意ニ。若爲無畏一行之再 T2213_.58.0031a06: 治者。一分有リ其ノ謂ハレ。他人之再治還テ埋ム疏 T2213_.58.0031a07: 家之正説ヲ。何以之爲勝耶。然ヲ今疏ハ是雖未 T2213_.58.0031a08: 再治。正是無畏之直説。一行之正記也。共 T2213_.58.0031a09: 是爲見諦之阿闍梨。同爲密宗之祖師。豈 T2213_.58.0031a10: 雖一偈一句。有ン不通達之處耶。仍以此 T2213_.58.0031a11: 疏無畏一行不空惠果ト師資付屬嫡嫡相承 T2213_.58.0031a12: 明鏡也。爰ヲ以大師入唐之日。惠果對面之 T2213_.58.0031a13: 時。即和尚歡喜言。我命既盡トス待汝既尚。
T2213_.58.0031a16: 令玉ヒ相承瀉瓶了ヌ。故呉殷纂云。今有大日本 T2213_.58.0031a17: 國沙門來求聖教。皆令所學可如瀉瓶。此 T2213_.58.0031a18: 沙門是非凡徒。三地菩薩也。内具大乘心。外
T2213_.58.0031a21: 界。終ニ兩部悉ク無シ傳燈之人。大師獨受テ唯受 T2213_.58.0031a22: 一人之付囑ヲ。兩部共ニ傳之。然ヲ其付囑ノ第一ハ T2213_.58.0031a23: 今七卷經二十卷疏是也。若義釋宗源ナラハ。豈 T2213_.58.0031a24: 不得付屬耶。如是道理極成スル上ヘ者。文段科 T2213_.58.0031a25: 段モ不スハ分タ不分タ。重説偈言モ有有。不違 T2213_.58.0031a26: 佛意ニ不背經説ニ。任ス見諦之大阿闍梨ノ正 T2213_.58.0031a27: 説。佛佛相承ノ大事。一行取筆ノ本記ニ故。以此
T2213_.58.0031b01: 涓疏八方ニ。本經本論義理法門ヲ立テ T2213_.58.0031b02: 文段科段ヲ疏釋カ故ニ名爲疏ト。然ヲ今此疏ハ T2213_.58.0031b03: 直ニ釋文不立科段ヲ。疏ノ文言不相應耶。依 T2213_.58.0031b04: 之智證目録云。高雄寺空海和尚本二十卷
T2213_.58.0031b07: 此。而今不爾。所以題ト與尾不合。披而須 T2213_.58.0031b08: 辨。其義釋者。直爾ニ釋文ヲ無有折開章段 T2213_.58.0031b09: 等。以爲祕教不同常途對衆講演。只會
T2213_.58.0031b12: 廣略不同。或略科段廣文義。或廣分科段略 T2213_.58.0031b13: 文義。或科義共廣。或科義共略。然今ノ疏ハ是 T2213_.58.0031b14: 自本爲治慢法ノ者ヲ。不定文段科段。直爾ニ釋 T2213_.58.0031b15: 之故。處處有爛脱未會向上向下引牒交 T2213_.58.0031b16: 牒。是爲令承師ノ口傳也。即如云此經聖 T2213_.58.0031b17: 者所祕スル故ニ不ト説明白次第ヲ也。故ニ以常 T2213_.58.0031b18: 途之例不可難此疏。加之既見諦覺悟之 T2213_.58.0031b19: 正説也。不可加凡愚之難ヲ。不可不仰信。
T2213_.58.0031b22: 妙印鈔卷第一
T2213_.58.0031c01: T2213_.58.0031c02: T2213_.58.0031c03: T2213_.58.0031c04: 沙門阿寂記
T2213_.58.0031c09: 釋兩題也。初列兩題。自可見 T2213_.58.0031c10: 二辨記者。自爲四。一擧通號。二擧別號。三 T2213_.58.0031c11: 亦擧通號。四簡異ス不記ニ T2213_.58.0031c12: 初明通號中。沙門者。涅槃經云。世間貧者
T2213_.58.0031c15: 門有多種。所謂外道沙門。唯蘊沙門。拔業 T2213_.58.0031c16: 沙門。他縁沙門。覺心沙門。一道沙門。極無 T2213_.58.0031c17: 沙門等也。彼等沙門皆悉當分ニ得名ヲ非ス終 T2213_.58.0031c18: 窮ニ。今所言沙門。是終窮究竟極説。祕密最上 T2213_.58.0031c19: 沙門也。故所ハ勤三密上乘之妙行。所ハ息隔 T2213_.58.0031c20: 歴分別之妄雲。非勤而勤非息而息。是名 T2213_.58.0031c21: 爲沙門。復次祕釋セハ。勤是金修生也。息是胎 T2213_.58.0031c22: 本有也。故胎金不二修生本有平等。是名 T2213_.58.0031c23: 曰眞實大沙門也。經云。識心達本源故號沙
T2213_.58.0031c26: 入法界曼荼羅故云一行。所謂今經所説最
T2213_.58.0031c29: 一行云。且以阿字而顯示之。阿字者一切 T2213_.58.0032a01: 法本不生故。今疏主但取此一字而爲其行。
T2213_.58.0032a07: 即南宗也。一是神秀。即北宗也。北宗弟子
T2213_.58.0032a11: 大師弟子道素律師。道素律師弟子弘景律 T2213_.58.0032a12: 師。弘景律師弟子一行阿闍梨也。而竊學 T2213_.58.0032a13: 眞言者云。自有同名一行阿闍梨。此即我
T2213_.58.0032a19: 正行。所謂周遍法界之軌範師也。故云軌 T2213_.58.0032a20: 範。於普門法界。離諸邪倒行諸佛正行。故 T2213_.58.0032a21: 云正行也。然阿闍梨有多種。准沙門思之。今 T2213_.58.0032a22: 所言阿闍梨。是非彼等阿闍梨。祕密最頂大 T2213_.58.0032a23: 阿闍梨也。今又有五重阿闍梨。是正クハ第五阿 T2213_.58.0032a24: 闍梨ニ。而兼タリ前四重阿闍梨ヲ。名字徳行等。
T2213_.58.0032a27: 記。名爲記。然記字有二。糸與言也。言篇之 T2213_.58.0032a28: 記ハ是記スルニ大綱ヲ書ク之。系篇之記ハ是記スルニ委
T2213_.58.0032b02: 文義ヲ。而一行取祕密甚深之大綱記之。故
T2213_.58.0032b05: 題 T2213_.58.0032b06: 初中又爲二。初明牒經。二明隨釋。初牒經。 T2213_.58.0032b07: 自可見 T2213_.58.0032b08: 二從梵音下。明隨釋中。又分爲四。初明釋 T2213_.58.0032b09: 大毘盧遮那五字。二明釋成佛兩言。三明
T2213_.58.0032b12: 一明別標。二明隨釋。初別標。自可見 T2213_.58.0032b13: 二從是日下。明隨釋中。又自爲四。一總明 T2213_.58.0032b14: 除暗遍明義。二明三異。三明三同。四明同 T2213_.58.0032b15: 異共不及 T2213_.58.0032b16: 初中。是日之別名者。夫日之別名甚多。或 T2213_.58.0032b17: 名蘇哩也。或名婆薩迦。今毘盧遮那者是 T2213_.58.0032b18: 又日之一別名也 T2213_.58.0032b19: 問曰。若然者其本名云何答曰。阿儞底 T2213_.58.0032b20: 耶是本名也 T2213_.58.0032b21: 問曰。若爾者。擧本名可爲譬。何故擧別名 T2213_.58.0032b22: 而爲譬耶 答曰。本名阿儞底耶是非今所 T2213_.58.0032b23: 用。於別名之毘盧遮那。有除暗遍明之義 T2213_.58.0032b24: 故。取テ此除暗遍明之義ヲ爲ノ欲カ喩ント大日如 T2213_.58.0032b25: 來周遍法界三世常恒之大除暗遍明ニ故。取テ T2213_.58.0032b26: 所用之毘盧遮那ヲ。不取本名之阿儞底耶ヲハ T2213_.58.0032b27: 也 T2213_.58.0032b28: 問曰。大師眞言問答中ニ。問曰。日有幾義。答 T2213_.58.0032b29: 曰。日有三義。一除闇遍明義。二能成衆務
T2213_.58.0032c03: 也。是故大師以總屬別名義故。以總句名別 T2213_.58.0032c04: 句。既ニ然之言ハ是押上之言也。故ニ意ハ從ヨリ上ノ T2213_.58.0032c05: 總句爲ニ釋出カ三異三同之義ヲ置ク然之言
T2213_.58.0032c08: 一相望翻。相">低祇取義故。二𡒸字翻。 T2213_.58.0032c09: 和字ヲ會義ニ故。三會意翻。以意會義故。 T2213_.58.0032c10: 四借勢翻。如羝羊將イテ前ヲ而更テ却等。五異
T2213_.58.0032c13: 何翻耶 答當第三會意翻歟。所以然者。日 T2213_.58.0032c14: 初テ出ル時必以ノ暗去明來ヲ故。日之體ハ雖非 T2213_.58.0032c15: 除暗遍明。以意會義故。翻爲除暗遍明也」 T2213_.58.0032c16: 問曰。若然者何名除暗遍明之義耶 答曰。 T2213_.58.0032c17: 除暗遍明者。朝日初出時。諸闇冥即除故。 T2213_.58.0032c18: 光明遍照閻浮提。無所不明。故曰除暗遍 T2213_.58.0032c19: 明也。如大品經云。譬如日出時。光明遍照
T2213_.58.0032c23: 問曰。月星明珠等皆有此義。何故以テ不爲 T2213_.58.0032c24: 譬ト。唯取日光之譬許耶 答曰。月星等 T2213_.58.0032c25: 皆雖有光明。而不及日光。如大論第三十五
T2213_.58.0032c28: 問曰。今經者是捨枝葉取肝要。若然者直 T2213_.58.0032c29: 以法體應爲名ト。何故以譬喩。爲一部之總 T2213_.58.0033a01: 顯耶 答曰。如來内證之法體ハ。非十地等覺 T2213_.58.0033a02: 之所知。何況凡夫二乘之所度耶。爰以大 T2213_.58.0033a03: 日如來住大悲三昧。普爲誘引中下之機。以 T2213_.58.0033a04: 五情所見之日光。欲令悟如來内證法身之 T2213_.58.0033a05: 智光故用譬喩也。如大論第三十五云。譬 T2213_.58.0033a06: 喩ハ是爲莊嚴論議令人信著故。以五情所見 T2213_.58.0033a07: 喩意識。令其得悟。譬如登樓得梯則易上
T2213_.58.0033a10: 共爲題目。其例非一也。復次大毘盧遮那 T2213_.58.0033a11: 者。即是本來常住大我自稱也。何此外求法
T2213_.58.0033a16: 簡世日不及。二明約内外簡。三明約方 T2213_.58.0033a17: 所簡。四明約晝夜簡。五明擧勝簡劣 T2213_.58.0033a18: 初中。然者押ル上ヲ之言。世間者。世間有三種。 T2213_.58.0033a19: 所謂器世間。衆生世間。智正覺世間也。如十 T2213_.58.0033a20: 地論云。器世間衆生世間智正覺世間。三種
T2213_.58.0033a23: 智正覺世間故也 T2213_.58.0033a24: 二從若照下。約内外簡中。若照其外不能 T2213_.58.0033a25: 及内者。以雲下爲外。以雲上爲内。復次以室 T2213_.58.0033a26: 外爲外。以室内爲内也。次深祕明義者。内 T2213_.58.0033a27: 者指六大法界之内宮。外者指三密加持之 T2213_.58.0033a28: 外境。復次内者指本源。外者指縁起也 T2213_.58.0033a29: 問曰。今就世間日不及約内外簡之。然者 T2213_.58.0033b01: 不可有深祕之義。何故作如此釋耶 答曰 T2213_.58.0033b02: 自本今宗意者。世間出世間即同際也。縁 T2213_.58.0033b03: 起本有亦平等也。爲顯此義作此釋也。已下 T2213_.58.0033b04: 准之 T2213_.58.0033b05: 三從明在下。明約方所簡中。明在一邊不 T2213_.58.0033b06: 至一邊者。約四洲言之。所謂日輪照東洲 T2213_.58.0033b07: 時ハ明不至西洲。照南洲時ハ明不至北洲。故云 T2213_.58.0033b08: 明在一邊等也。若深祕明義者。圍遶須彌山 T2213_.58.0033b09: 有八中洲。是則自身法界之當體。自然本有 T2213_.58.0033b10: 之八徳也。復次須彌山四邊有四山。名遊
T2213_.58.0033b13: 知ヌ上八徳是胎藏八葉之心徳。次五智是金 T2213_.58.0033b14: 剛自然之五尊也。是則胎即金。金即胎。理 T2213_.58.0033b15: 智平等色心一如之謂也。復次須彌山是世 T2213_.58.0033b16: 界建立根元ナリ。八山八海森羅萬像皆依屬ス T2213_.58.0033b17: 之ニ。是則法身之須彌山。七覺八聖乃至一切 T2213_.58.0033b18: 法門皆依止スル之ニ義故。祕藏記云。須彌山是 T2213_.58.0033b19: 法身。七金山者七覺支也。是法身一切法
T2213_.58.0033b22: 八風。即是越八葉而居中臺之義也。如キ須彌 T2213_.58.0033b23: 山者。一切諸山江河非情草木等皆爾也。 T2213_.58.0033b24: 如キ非情草木等者。一切衆生界亦爾也。如 T2213_.58.0033b25: 一切衆生界者。一切諸佛境界亦爾也。爰以 T2213_.58.0033b26: 經云ヒ心虚空菩提三種無二ト。金峯經首題ニハ T2213_.58.0033b27: 云一切瑜伽瑜祇ト。是則今宗深旨也。能能 T2213_.58.0033b28: 思之。以如是義。世日即大日法身之慧日也。
T2213_.58.0033c02: 不燭夜者。此又有兩重釋。淺略分ハ如文可 T2213_.58.0033c03: 見。就深祕明義者。晝者是從因向果之意。即 T2213_.58.0033c04: 金剛界也。言ロハ從闇向明故。是即智體明朗之 T2213_.58.0033c05: 義也。夜者從果向因之意。即胎藏界也。言ハ T2213_.58.0033c06: 從明向闇故。是即大悲染愛之義也 T2213_.58.0033c07: 五從如來下。明擧勝簡劣中。如來智慧日 T2213_.58.0033c08: 光則不如是者。於如上之内外方所晝夜等ノ T2213_.58.0033c09: 淺略深祕之處ニ。大日世尊之智慧日光無礙 T2213_.58.0033c10: 自在也。然世間之日於淺略分猶不及。何 T2213_.58.0033c11: 況於深祕哉。故云如來智慧日光則不如 T2213_.58.0033c12: 是。三世常恒之大日輪。遍滿法界無所不 T2213_.58.0033c13: 至。故云遍一切處作大照明。於世日者有 T2213_.58.0033c14: 内外等差別。大日圓光無此義。故云無有
T2213_.58.0033c17: 慧。然者何故今至テ釋所ニ云如來智慧日光 T2213_.58.0033c18: 則不如是耶 答曰。雖取一分相似之邊。而 T2213_.58.0033c19: 世日猶有如此差別。不及慧日。故云爾也 T2213_.58.0033c20: 問曰。若然者應取全喩。何故取分喩耶 答 T2213_.58.0033c21: 於世間之喩中。日天子之譬最第一也。餘猶 T2213_.58.0033c22: 非分喩。況全喩耶。復次若祕釋者。日天是 T2213_.58.0033c23: 大菩提心之表示也。如厚造紙云。日天ハ菩
T2213_.58.0033c26: 三從復次下。明釋三同中。自分爲三。初明 T2213_.58.0033c27: 能成衆勢徳。二明光無生滅徳。三明還作
T2213_.58.0034a01: 大悲 T2213_.58.0034a02: 初中。復次者結前生後之言也。日行閻浮 T2213_.58.0034a03: 提者。日是能行之體。閻浮提是所行之處也」 T2213_.58.0034a04: 問曰。何故名閻浮提耶 答。閻浮提者。依所 T2213_.58.0034a05: 生之樹得名也。如大論第三十五云。閻浮 T2213_.58.0034a06: 提者閻浮樹名。其林茂盛。此樹於林中最 T2213_.58.0034a07: 大。提名爲洲。此洲上有此樹林。林中有河。 T2213_.58.0034a08: 底有金沙。名爲閻浮壇金。以閻浮樹故。名爲 T2213_.58.0034a09: 閻浮洲。此洲有五百小洲圍遶。通名閻浮
T2213_.58.0034a12: 性分者。性名不改。分謂各各分分。故曰性 T2213_.58.0034a13: 分。夫木有大小。草有上中下。其數無量不 T2213_.58.0034a14: 可勝計。各得増長者。如此草木。各隨其力 T2213_.58.0034a15: 分。悉受一日之光用時。各各得令生長也。 T2213_.58.0034a16: 所謂大地ニ雖有一切世間百穀衆藥卉木叢 T2213_.58.0034a17: 林等種子。若不蒙雨露之恩不能出生。必依 T2213_.58.0034a18: 雨露之潤故得出生。又適雖令ト出生。不得 T2213_.58.0034a19: 火大之煖氣。不能増長也。冷煖平等ナル時萬物 T2213_.58.0034a20: 生長也。如大論八十二云。譬如日月照四天 T2213_.58.0034a21: 下。若無日月。則百穀藥草及衆生無以生 T2213_.58.0034a22: 長。月是陰氣。日是陽氣。二氣和合故萬物 T2213_.58.0034a23: 成長。是故日月於四天下大有利益。菩薩
T2213_.58.0034a26: 諸業。皆由日天子出普照天下。一切衆生無
T2213_.58.0034a29: 令ル増長也。但藥草喩品所説ハ。依一雨之所 T2213_.58.0034b01: 潤。三草二木各得増長。今ハ依一日所照。二 T2213_.58.0034b02: 種世間各得増長。彼ハ出冷潤之徳。此ハ明煖 T2213_.58.0034b03: 照之用。彼此影略互顯。應令冷煖濟等也」 T2213_.58.0034b04: 問曰。彼顯此密。何故爾耶 答。彼經是説ク T2213_.58.0034b05: 今ノ經之淺略分ヲ。所以然者。此經本地之奧 T2213_.58.0034b06: 身是妙法蓮花經最深祕所也。故知淺深ハ在 T2213_.58.0034b07: 機佛意ハ無二。顯密在人佛智不塞。爲示此
T2213_.58.0034b10: 下云。大風起時。能使卉木叢林開榮増長。
T2213_.58.0034b13: 能増者。是一往離開之義。再往論之。風亦 T2213_.58.0034b14: 有能乾之徳。火亦有能増之用。所以者何。 T2213_.58.0034b15: 火必依風而増勢力。風必依火而致出興。風 T2213_.58.0034b16: 火無暫離。是即自然法爾之道理也。誰能 T2213_.58.0034b17: 思度其所由。故次下釋火大云。又悉能成
T2213_.58.0034b20: 如世間種子。地水火風爲縁。虚空不礙。然
T2213_.58.0034b23: 大カ之家ノ風大徳也。風ニ又雖有枯乾燒盡之 T2213_.58.0034b24: 用。亦是風大カ之家ノ火大徳也。餘三大亦復 T2213_.58.0034b25: 如是。雖然一大成増長力故。餘四大各捨自 T2213_.58.0034b26: 性悉屬ス一大ニ也。故大論第十八云。問曰是 T2213_.58.0034b27: 四大各各不相離。地中有四種。水火風各 T2213_.58.0034b28: 有四種。但地中ニハ地多ナルカ故ニ以地爲ストヤセン名ト。水 T2213_.58.0034b29: 火風亦爾也 答曰。不然。何以故。若火中 T2213_.58.0034c01: 有四大。應都是熱。無不燃火故。若三大在 T2213_.58.0034c02: 火中不熱。則不名爲火。若熱則捨自性皆名 T2213_.58.0034c03: 爲火。若謂細ナルカ故可ト不知。則與無無異。 T2213_.58.0034c04: 若有テ麁ニ可ハ得ツ則知ヌ有リ細ニ。若無麁亦無 T2213_.58.0034c05: 細。如是種種因縁ヲモテ地相不可得。若地相不 T2213_.58.0034c06: 可得ナレハ。一切法相亦不可得。是故一切法皆
T2213_.58.0034c09: 答ルニ之不ト然者。彼問意。不捨三大ノ自性ヲ T2213_.58.0034c10: 令ル有一大之中ニ故簡此義故云不然也。 T2213_.58.0034c11: 答ノ意ハ。雖四大互具ト。火大中ニ有三大時。三 T2213_.58.0034c12: 大各捨自性屬ス火大之熱ニ。餘大亦如ト是 T2213_.58.0034c13: 答ル也。故知五大互具トモ五大ヲ。依増減有隱 T2213_.58.0034c14: 顯故得各別名也。復次今此五大是五佛三 T2213_.58.0034c15: 摩地也。所謂字門ハ中臺。字門ハ阿彌陀。 T2213_.58.0034c16: 字門ハ寶生。字門ハ阿閦。字門ハ不空也。 T2213_.58.0034c17: 如是五佛三摩地雖各別。五佛各具五佛之 T2213_.58.0034c18: 徳。如阿閦者。雖以一念不生之智慧爲ト體。 T2213_.58.0034c19: 而成就福徳轉法輪具ス作業ヲ。如寶生者。 T2213_.58.0034c20: 雖以萬寶出生之福徳爲體ト。而住不生 T2213_.58.0034c21: 智慧能説法シ具ス作業ヲ。如阿彌陀者。雖以 T2213_.58.0034c22: 轉法輪智爲體。而住不生智徳ニ能成就福 T2213_.58.0034c23: 徳能説法具ス作業ヲ。如釋迦者。雖以神通作 T2213_.58.0034c24: 業爲體。而住シテ不生智慧能成就福聚轉ス T2213_.58.0034c25: 法輪ヲ。是即五佛互具五智無礙自在義也。 T2213_.58.0034c26: 又如ハ五大虚空藏者。五佛同ク入虚空藏三 T2213_.58.0034c27: 摩地共住ス福徳成就門ニ。又如金剛夜叉品 T2213_.58.0034c28: 説キ五五二十五輪。五祕密亦如此。即是今 T2213_.58.0034c29: 宗奧旨也。然則火大ニ具スルニ風大之徳。有何 T2213_.58.0035a01: 咎乎。世間衆務者。所言世間者。除テ智正 T2213_.58.0035a02: 覺世間餘二種也。衆務者。非情草木ハ隨各 T2213_.58.0035a03: 各性成各各相。依各各力作各各用。是即 T2213_.58.0035a04: 非情之衆務得成之義也。亦一切衆生夜ハ衆務 T2213_.58.0035a05: 休息シ。晝衆務成辨。是即有情之衆務成辨之 T2213_.58.0035a06: 義也。故云世間衆務因之得成也 T2213_.58.0035a07: 二從如來下。明所喩大悲中。如來者。梵云 T2213_.58.0035a08: 。初是如如義。是法界義。傍 T2213_.58.0035a09: 有三昧點。是即法界通入三昧也。是一 T2213_.58.0035a10: 切行義。是如如義。傍有三昧畫。是即理 T2213_.58.0035a11: 智平等義也。所謂從如如法界三昧道出。不 T2213_.58.0035a12: 來而來。不行而行。還成如如常住正覺。故 T2213_.58.0035a13: 云如來也。一切衆生亦名如來。故大論第 T2213_.58.0035a14: 五十五云。如來不可得者。或以佛名爲如 T2213_.58.0035a15: 來。或以衆生名爲如來。如先世來ル後世ニ亦 T2213_.58.0035a16: 名如去。佛名如來者。如ク定光佛等行六波 T2213_.58.0035a17: 羅蜜得成佛道。釋迦文佛亦如是來カ故名 T2213_.58.0035a18: 如來。如定光佛等ノ智ヲモテ知テ諸法如ヲ從リ如ノ T2213_.58.0035a19: 中來故名如來。釋迦文佛亦如是來故名如
T2213_.58.0035a22: 佛ヲ名如來者。如過去佛ノ來カ故名如來矣。 T2213_.58.0035a23: 遍照法界者。此宗謂六大爲法界。異彼顯 T2213_.58.0035a24: 宗法界也。平等者。如來智光不簡淨不淨 T2213_.58.0035a25: 善不善上下等。故云平等。復次此宗ハ以三 T2213_.58.0035a26: 平等故云平等。如次下釋。開發者。本無今 T2213_.58.0035a27: 有ニ而不出生スルニ。故云開發。謂開發本有萬 T2213_.58.0035a28: 徳也。無量者。夫無量有二種。有量之無量。 T2213_.58.0035a29: 無量之無量也。今無量者是即無量之無量 T2213_.58.0035b01: 也。衆生者。大論第三十云。衆生者。於五衆 T2213_.58.0035b02: 十八界十二入六種十二因縁等。衆多法中
T2213_.58.0035b07: 有之。故云乃至也。世間出世間等者。世間ハ T2213_.58.0035b08: 謂人中天上之快樂也。即如云常在人天憶 T2213_.58.0035b09: 持不忘受勝快樂也。出世間ハ謂三乘行果乃 T2213_.58.0035b10: 至第十一地佛果也。復次世間者如世間成 T2213_.58.0035b11: 就品所説。出世間者如出世間成就品所説
T2213_.58.0035b14: 智正覺世間。所喩下ニ何故擧衆生世間智正 T2213_.58.0035b15: 覺。而除器世間耶 答曰能喩下ハ是世日之 T2213_.58.0035b16: 所照也。故智正覺世間非彼所益。故除之。所 T2213_.58.0035b17: 喩下ハ是大日之所照也。故草木國土ハ非迷 T2213_.58.0035b18: 者非悟者又非可發之機。故除之也 T2213_.58.0035b19: 問曰今釋此能成衆務徳。有何憑據耶 答。 T2213_.58.0035b20: 具依十萬頌梵本之意。傍依大品等作此説。 T2213_.58.0035b21: 大品經云。譬如日出時。光明遍照閻浮提。無
T2213_.58.0035b26: 二從又如下。明光無生滅徳中。又分爲二。初 T2213_.58.0035b27: 明能喩世日。二明所喩慧日 T2213_.58.0035b28: 初中。重陰昏蔽者。雲霧靉靆シテ覆蔽シ天地陰 T2213_.58.0035b29: 沒ス日月。故云日輪陰沒。雖然於雲上者全 T2213_.58.0035c01: 無陰沒。假依重雲故現陰沒。故云亦非壞 T2213_.58.0035c02: 滅。依カ猛風故雖日輪出現。非本無今有故。 T2213_.58.0035c03: 云亦非始生也 T2213_.58.0035c04: 二從佛心下。明所喩慧日中。佛心之日者。 T2213_.58.0035c05: 是即直指一切衆生本有常住之妙體。自性 T2213_.58.0035c06: 清淨本淨圓明之極理也。然ヲ假ニ雖爲ニ三毒 T2213_.58.0035c07: 重障之所隱蔽。而於此自性清淨之妙體 T2213_.58.0035c08: 者。全無有損減。故云雖爲無明乃至而無所 T2213_.58.0035c09: 減也。依三密方便窮悟諸法實相。開覺トモ自 T2213_.58.0035c10: 性妙蓮。適無所増。故云究竟諸法乃至而 T2213_.58.0035c11: 無所増也。爰以禪要云。所言三摩地者。更 T2213_.58.0035c12: 無別法。直是一切衆生自性清淨心。名爲 T2213_.58.0035c13: 大圓境智。上至諸佛。下至蠢動。悉皆同等 T2213_.58.0035c14: 無有増減。但爲無明妄想客塵所覆。是故
T2213_.58.0035c17: 一切衆生本有薩埵。爲貪瞋癡煩惱之所縛
T2213_.58.0035c22: 實相也 T2213_.58.0035c23: 問曰。何故此宗意指六大以爲諸法實相耶 T2213_.58.0035c24: 答曰。諸法雖多不出三種世間。然如此三 T2213_.58.0035c25: 種世間性相雖不同。不出六大法界故。三 T2213_.58.0035c26: 種世間眞實體相者六大法界是也。故指六大 T2213_.58.0035c27: 以爲諸法實相也。即如云。六大法界法身 T2213_.58.0035c28: 形。一一各各一塵體。一一諸塵皆實相。實相
T2213_.58.0036a04: 指一切衆生色心實相六大法界云諸法實 T2213_.58.0036a05: 相也 T2213_.58.0036a06: 問曰。若然者顯教所説諸法實相如何 答。 T2213_.58.0036a07: 是略有二種。一法華以前所説。二法華所説 T2213_.58.0036a08: 也 T2213_.58.0036a09: 問曰。法華以前者何名諸法實相。法華亦以 T2213_.58.0036a10: 何等名諸法實相耶 答。法華以前所説諸 T2213_.58.0036a11: 法實相者。如大論第十八云。問曰。云何是 T2213_.58.0036a12: 諸法實相。答曰實相者。不可破壞。常住不 T2213_.58.0036a13: 異。無能治者。捨一切觀。滅一切言語。離諸 T2213_.58.0036a14: 心行。從本已來不生不滅。如涅槃相。一切 T2213_.58.0036a15: 諸法相亦如是。是名諸法實相。如讃般若波 T2213_.58.0036a16: 羅蜜偈言 T2213_.58.0036a17: 般若波羅蜜 實相不顛倒 T2213_.58.0036a18: 念想觀已ニ除テ 言語法亦滅ス T2213_.58.0036a19: 無量ノ衆罪除テ 清淨ノ心常一ナリ T2213_.58.0036a20: 如是尊妙ノ人 則能見ル般若ヲ T2213_.58.0036a21: 如虚空無染 無戲無シ文字 T2213_.58.0036a22: 若能如是觀ル 是即爲見佛ト T2213_.58.0036a23: 若不見般若ヲ 是則爲被縛ト T2213_.58.0036a24: 若人見ル般若ヲ 是ヲ亦名被縛ト T2213_.58.0036a25: 若人見般若 是則得解脱 T2213_.58.0036a26: 若不ル見般若 是亦得解脱 T2213_.58.0036a27: 又同論第十五云。問曰。云何觀諸法得實 T2213_.58.0036a28: 相。答曰。觀知諸法無有瑕隙。不可破不可
T2213_.58.0036b04: 言語道斷心行所滅之理。名爲諸法實相也」 T2213_.58.0036b05: 問曰。若然者法華所説諸法實相如何 答 T2213_.58.0036b06: 曰。法華所説諸法實相者。指テ十如實相云フ T2213_.58.0036b07: 諸法實相。所以然者。十界性相雖各別ト不出 T2213_.58.0036b08: 十如故。十界互ニ具成ス百界。百界各具シテ十 T2213_.58.0036b09: 如成千如。是即百界千如也。衆生世間如 T2213_.58.0036b10: 是。國土世間五蘊世間亦爾。故成三千如。是 T2213_.58.0036b11: 即一往互具ノ意也。若再往微細ニ互具セハ者。無 T2213_.58.0036b12: 量無邊百千萬億那由他ニ。非思量言語所 T2213_.58.0036b13: 及也。例ハ如今宗五智微細智。故指十如實 T2213_.58.0036b14: 相。名諸法實相也 T2213_.58.0036b15: 問曰。然者如何説耶 答。經云。唯佛與佛 T2213_.58.0036b16: 乃能究盡諸法實相。所謂法如是相。如是 T2213_.58.0036b17: 性。如是體。如是力。如是作。如是因。如是縁。
T2213_.58.0036b22: 實。是即如來出世本懷ナリ。故云唯以一大事因 T2213_.58.0036b23: 縁出現於世。花嚴猶以成ル此經ノ方便ト。何況 T2213_.58.0036b24: 餘經乎。故經ニハ云我始坐道場。觀樹亦經行。 T2213_.58.0036b25: 於三七日中。思惟如是事ト。釋ニハ華嚴頓大尚非
T2213_.58.0036b28: 壽量塵點ノ本地ノ三身ハ迹門猶不及。何況爾 T2213_.58.0036b29: 前。補處猶不知。何況十地三賢耶。如是等 T2213_.58.0036c01: 極説。猶是顯極ニ而非密談。今所言諸法實 T2213_.58.0036c02: 相者。是非彼等所説。直於六大法界ニ云諸 T2213_.58.0036c03: 法實相也 三昧者。具云三昧耶。即具平等 T2213_.58.0036c04: 本誓驚覺除障等四義。故祕記云。三昧耶 T2213_.58.0036c05: 有多義。且四義。一平等義。二誓願義。三驚 T2213_.58.0036c06: 覺義。四除障義也。諸佛如來知衆生身中 T2213_.58.0036c07: 本來自性理與佛等無差別。而衆生不知己 T2213_.58.0036c08: 本有本始兩覺與佛等。恒常覆蔽セラ六塵證 T2213_.58.0036c09: 煩惱ニ不能顯出。是故佛發非願。我拔濟衆 T2213_.58.0036c10: 生如我無シメント異。垂斯誓願。若有衆生有歸 T2213_.58.0036c11: 依者。住法界定自受法樂ノ如來驚覺。不敢 T2213_.58.0036c12: 違越大願。影向行者ノ所ニ。以眞言印契加 T2213_.58.0036c13: 持護念。譬如國王自造法令不敢違犯令 T2213_.58.0036c14: 他ヲ行之。衆生蒙佛加持力突破六塵淤泥。 T2213_.58.0036c15: 出現自心覺理。如頼春雷響蟄虫出地。知 T2213_.58.0036c16: 與佛等無差別。是平等義。如我無異是誓願 T2213_.58.0036c17: 義。如來驚覺ハ是驚覺義。衆生蒙佛加持力得
T2213_.58.0036c20: 不從師受而專意自受者ナリ。是故得知。修 T2213_.58.0036c21: 最上乘者必須師受三昧耶。然後可修行也
T2213_.58.0036c24: 可勝計也。故大論第五云。有人言。一切三 T2213_.58.0036c25: 昧法有二十三種。有言。六十五種。有言五
T2213_.58.0037a01: 乘實義。不可有限數也。顯教所説如斯。今宗 T2213_.58.0037a02: 意ハ四重圓壇塵刹聖衆一一所入三昧過刹
T2213_.58.0037a05: 問曰。既言究竟諸法實相三昧。依之所顯 T2213_.58.0037a06: 現圓明。豈非修生顯得之圓明耶。若然者應 T2213_.58.0037a07: 云修生之圓明。何云本有圓明耶。答。今宗 T2213_.58.0037a08: 意ハ離本覺無始覺。離始覺無本覺。故言ヘハ本 T2213_.58.0037a09: 有ト者始本共本有也。言ヘハ修生者始本共修 T2213_.58.0037a10: 生也。爰以祕記云。衆生不知己本有本始 T2213_.58.0037a11: 兩覺與佛等。是即此ノ謂也。故知ヌ本有修生 T2213_.58.0037a12: 但是一法之上二徳也。復次依始覺住ス本 T2213_.58.0037a13: 覺ニ。住シ已テ還テ見レハ始本兩覺共ニ以テ不生也。唯 T2213_.58.0037a14: 是三世常恒大圓明許リ也。譬如空光無二。豈 T2213_.58.0037a15: 論始覺本覺之差異乎。故無畏三藏禪要云。 T2213_.58.0037a16: 唯見明朗更無一物。亦不見身之與心。萬
T2213_.58.0037a19: 與心。諸法皆悉歸入字本不生之體。故 T2213_.58.0037a20: 云萬法不可得。如此萬法離念想而爲諸 T2213_.58.0037a21: 法之所依。故云猶如虚空也。如是本地甚深 T2213_.58.0037a22: 之體。三世常恒離去來今。有佛無佛性相 T2213_.58.0037a23: 常然。故無所増之義。無所減之義。是故云
T2213_.58.0037a26: 三異ノ中ニ也。所謂遍一切處作大照明之文是 T2213_.58.0037a27: 也 T2213_.58.0037a28: 問曰。文段既別。何故如此得意耶 答。大 T2213_.58.0037a29: 日智光與世日光明。廣狹麁細雖別。而作大 T2213_.58.0037b01: 照明之邊同故。以遍一切處作大照明之文 T2213_.58.0037b02: 兼ヌル同異ノ二意也。謂異ノ方ハ大日圓光ハ無方 T2213_.58.0037b03: 所内外晝夜之別。三世常恒而作大照明故。 T2213_.58.0037b04: 以作大照明ノ文ヲ雖置三異ノ文段ニ。而世日ニ T2213_.58.0037b05: 一分作大照明ノ徳有ルカ之故。又以遍一切處 T2213_.58.0037b06: 作大照明文爲三同ノ中之作大照明ノ徳ト也。 T2213_.58.0037b07: 但遍一切處者。被シムル大日ニ之時ハ周遍法界 T2213_.58.0037b08: 也。被世日ニ之時ハ閻浮提内之遍一切處也。 T2213_.58.0037b09: 如是兩向ニ得意。有ン何不可耶 T2213_.58.0037b10: 問曰。此義不可然。夫文段各別之難未遮 T2213_.58.0037b11: 之上ヘ。既云如來智惠日光則不如是。遍一切 T2213_.58.0037b12: 處作大照明ト簡テ世日不ルヲ照一切ヲ。而讃メタリ T2213_.58.0037b13: 大日智光普照ヲ一切。故知ヌ是獨局カキル異ノ文 T2213_.58.0037b14: 段ニ。不可通同ノ文段ニ。加之如是立チ還テ取テ T2213_.58.0037b15: 此文ヲ爲ン同ノ文ト事不相似常途之法ニ。然者 T2213_.58.0037b16: 如何 答曰。自本所答寛狹之邊雖異ト。作 T2213_.58.0037b17: 大照明之方ハ是同シ。故判爲同ノ文ト也。但至 T2213_.58.0037b18: 文段之難者。自本今疏之趣キ不粧文言ヲ T2213_.58.0037b19: 不論次第不次第ヲ。唯文略義廣ナルヲ以爲所 T2213_.58.0037b20: 詮也。依之處處ニ向上向下等文多之。是即 T2213_.58.0037b21: 不似常ノ談ニ。故局テ此文ニ不可致執難。仍 T2213_.58.0037b22: 以作大照明之文ヲ籠同不同二義ヲ如是釋 T2213_.58.0037b23: 成也。就中矣之字神シイ聊在ル深意乎。若唯三 T2213_.58.0037b24: 異ノ内ノ文許リニ無ハ三同ノ義。此ノ矣之字ヲハ可置 T2213_.58.0037b25: 晝夜之別ノ下ニ。所以然者。此矣之字必置ク一 T2213_.58.0037b26: 段ノ終ニ之字也。然置ク無有内外之上ニ。是即 T2213_.58.0037b27: 以此ノ作大照明ノ文兩向ニ亘テ同不同之二 T2213_.58.0037b28: 段ニ爲令ンカ得意也。加之勸修寺大僧都。於 T2213_.58.0037b29: 高野山奧院依御祈請ニ被感得二箇ノ文ノ隨
T2213_.58.0037c03: 答曰。爲顯如來三部妙用。作如是説也 T2213_.58.0037c04: 問曰。若然者其義配當如何 答曰。作大照 T2213_.58.0037c05: 明之徳是佛部也。能成衆務之徳是蓮花部 T2213_.58.0037c06: 也。光無生滅之徳是金剛部也 T2213_.58.0037c07: 問曰。何故爾耶 答。以作大照明之徳配佛 T2213_.58.0037c08: 部者。夫佛者正覺正知之義也。所謂明覺三 T2213_.58.0037c09: 種世間之諸法。不雜邪覺邪知。故云爾也。祕 T2213_.58.0037c10: 記云。佛部。斯理斯智凡位未顯。理智具足覺
T2213_.58.0037c13: 作大照明之義也。次能成衆務徳配蓮花部 T2213_.58.0037c14: 者。夫於蓮花有多種徳。所謂清淨不染義。大 T2213_.58.0037c15: 悲愛樂義。萬法開生義也。清淨不染義ハ如祕 T2213_.58.0037c16: 記云。蓮花部。吾自身中有淨菩提心清淨之 T2213_.58.0037c17: 理。此理六道四生界生死泥中流轉。而不染 T2213_.58.0037c18: 不垢。譬如蓮花出生泥中而不染不垢。仍名
T2213_.58.0037c21: 和善順之形。利益安樂一切衆生故。一切衆 T2213_.58.0037c22: 生見之莫不愛樂。故使一切衆生發菩提心行 T2213_.58.0037c23: 菩薩行成佛得道也。故三悉地ニハ云大悲蓮華
T2213_.58.0037c26: 開生萬法也。故三悉地ニ云。鑁字作水觀蓮
T2213_.58.0037c29: 日體離染汚故。隨其性分各得増長者大悲 T2213_.58.0038a01: 愛樂徳。世間衆務因之得成者開生義也。又 T2213_.58.0038a02: 如來日光遍照法界者清淨不染義也。開發
T2213_.58.0038a05: 明ハ義ヲ。即是一切衆生自性清淨妙蓮。自心
T2213_.58.0038a08: 部者。金剛是世間最上利寶也。以此金剛譬 T2213_.58.0038a09: 出世無上智寶也。所謂此金剛無量劫之間 T2213_.58.0038a10: 雖埋於地中。而其體性堅固無𣏓壞。若依 T2213_.58.0038a11: 縁出地中時ハ。雖能摧一切物。而不爲一切物 T2213_.58.0038a12: 所損壞。如來無上金剛智體亦如是。從無始 T2213_.58.0038a13: 已來雖隱沒生死地中。而依如來大悲加持 T2213_.58.0038a14: 力之縁。一出現生死地中。雖能摧一切煩惱 T2213_.58.0038a15: 戲論無明妄想顛倒。而不爲妄想顛倒所損 T2213_.58.0038a16: 壞。如此智體ヲ名爲金剛部也。故祕記云。金 T2213_.58.0038a17: 剛部。吾自心理所又有智。斯智雖沒在生死 T2213_.58.0038a18: 淤泥經無數劫。而不𣏓不壞。能破諸煩惱怨 T2213_.58.0038a19: 敵。如金剛雖久在地中。而不𣏓不壞。摧破
T2213_.58.0038a22: 云カ斯智雖沒在生死淤經無數劫而不𣏓不 T2213_.58.0038a23: 壞ト。猛風吹雲日光顯照亦非始生者。如云 T2213_.58.0038a24: 能破諸煩惱怨敵。合譬文。自可見 T2213_.58.0038a25: 問曰。若然者何故無五部門配立耶 答。今 T2213_.58.0038a26: 經是胎藏界ヲ爲面ト故。説三部攝五部也。故 T2213_.58.0038a27: 祕記云。建立三部時。寶部羯磨部何攝耶。一
T2213_.58.0038b01: 萬法開立之能。是即寶部也。復次金剛部攝 T2213_.58.0038b02: 寶部。蓮華部攝羯磨。故成五部。如云金剛 T2213_.58.0038b03: 即寶光。蓮華即羯磨。如如同一體。即之身
T2213_.58.0038b06: 結不及因縁。二明許ヲ小同 T2213_.58.0038b07: 初中。以如是等種種因縁者。總指上三異三 T2213_.58.0038b08: 同文也。是則雖許少分之相似。云廣ト云明ト T2213_.58.0038b09: 全不同大日之圓光。故云不可爲喩也 T2213_.58.0038b10: 二從但取下。明許小同中。但取其少分相 T2213_.58.0038b11: 似者。今此世日雖非全喩。而世間喩中ニ以日 T2213_.58.0038b12: 光少分相似故云爾也。雖然大日圓光越彼 T2213_.58.0038b13: 故云加以大名等ト也 T2213_.58.0038b14: 問曰。經題云大。疏題云摩訶。有何意耶 T2213_.58.0038b15: 答曰。經ニ大者爲欲顯超越世日故。相對彼世 T2213_.58.0038b16: 間小日。且云大也。疏ニ摩訶者。存多含ヲ爲
T2213_.58.0038b19: 初明別標。二明隨釋 初別標。自可見 T2213_.58.0038b20: 二從具足下明隨釋中。梵者即梵語略也。若 T2213_.58.0038b21: 具呼應云沒羅減摩寧。中略云波羅門。猶略
T2213_.58.0038b24: 王來下故云梵國。又云月明。其地ニ常ニ明人 T2213_.58.0038b25: 出世。照世間如月。故以爲名。又云印度。此 T2213_.58.0038b26: 云月支。又云身毒也。此新舊不同耳 成三 T2213_.58.0038b27: 菩提者。成之一字漢語。三菩提之三字梵 T2213_.58.0038b28: 語也。然具足梵音者。是言總意別也。若具 T2213_.58.0038b29: 存梵。應云尾三。三正也。覺也。 T2213_.58.0038c01: 知也。故漢語ニ呼ハ者應云成正覺知。然 T2213_.58.0038c02: 今言正覺正知ト者。以一之正被シムル覺知兩 T2213_.58.0038c03: 首ニ也。謂正覺者。對四家大乘之邪覺故。正 T2213_.58.0038c04: 知者。對二乘外道之邪知故。如實智者。指 T2213_.58.0038c05: 自然自證大菩提心也。即是無自性之體。是 T2213_.58.0038c06: 名爲如實。如祕密曼荼羅品疏云。實如空者。 T2213_.58.0038c07: 實即如。空猶空也。無自性名實。實者即如 T2213_.58.0038c08: 空也。實者非妄語也。又云。安住實智惠中故
T2213_.58.0038c11: 離虚妄分別故。云如實知也。故同品疏云。 T2213_.58.0038c12: 既得如是自然之智。復當轉授衆生。今我 T2213_.58.0038c13: 所得亦與此無異。故名爲實。實者即是無虚
T2213_.58.0038c16: 種世間諸法。是則所知之境也。所謂過現 T2213_.58.0038c17: 未三世也。衆生數者有情世間。非衆生數 T2213_.58.0038c18: 者器世間。有常等者智正覺世間也。皆了 T2213_.58.0038c19: 了覺知者。始本不二之智也。名爲覺者。有 T2213_.58.0038c20: 此不二之智故。云名爲覺。言ク雖有本覺無レハ T2213_.58.0038c21: 始覺之智顯スニ此無由。復雖有始覺無レハ本 T2213_.58.0038c22: 覺之體因カ何成セン覺。是以知ヌ有本覺故無本 T2213_.58.0038c23: 無今有之咎。以有始覺故離本有今無之過。 T2213_.58.0038c24: 然則離テ本覺無始覺。離始覺無本覺。始本 T2213_.58.0038c25: 不二譬如空光無二。故三世常恒猶如虚 T2213_.58.0038c26: 空不壞。如是覺ヲ名爲正覺 如是知ルヲ名爲正
T2213_.58.0038c29: 是覺者也。就省文但云成佛者。言ロハ佛之一 T2213_.58.0039a01: 言省キ含ムカ正覺正知之義ヲ故。擧省含ノ佛ヲ兼 T2213_.58.0039a02: 正覺正知之義ヲ也 T2213_.58.0039a03: 三從神變下。釋神變加持中。自分爲三。初 T2213_.58.0039a04: 明別標。二明隨釋。三明結歸。初別標。自可 T2213_.58.0039a05: 見 T2213_.58.0039a06: 二從舊譯下。明隨釋中。又分爲二。初明翻不 T2213_.58.0039a07: 同。二約三句明義 T2213_.58.0039a08: 初中。舊譯或云者。唐三藏以前翻譯名爲 T2213_.58.0039a09: 舊譯。以後名爲新譯也。神力所持佛所護 T2213_.58.0039a10: 念者。如法華經等所説也。然ヲ神變加持者今 T2213_.58.0039a11: 經所説。是即新譯不共之唱也。言ハ神變者。凡 T2213_.58.0039a12: 夫二乘乃至十地等覺所不測量。名曰神異 T2213_.58.0039a13: 常情之謂ニ名曰變也。故開題云。神變者。不 T2213_.58.0039a14: 測曰神。異常名變。即是心之業用始終難 T2213_.58.0039a15: 知。三種凡夫不能證知。十地聖者未知其 T2213_.58.0039a16: 邊。唯佛能知能作。故曰大神變。此神變無 T2213_.58.0039a17: 量無邊。分爲四。一下轉神變。二上轉神變。 T2213_.58.0039a18: 三亦上亦下。四非上非下。下轉者。從本覺 T2213_.58.0039a19: 神心隨縁流轉。作六道神變化。又聲聞縁覺 T2213_.58.0039a20: 分作神變化。並是迷小之神變。法佛如來。從 T2213_.58.0039a21: 大悲大定。能作難思之事業。驚覺聾蟄之耳 T2213_.58.0039a22: 目。如是等事下轉神變。上轉神變者。若有 T2213_.58.0039a23: 衆生發菩提心。修行自乘教理。昇進證本 T2213_.58.0039a24: 覺一心。則能轉變迷誤神心。證得自乘覺 T2213_.58.0039a25: 智。一切難思妙業隨心能作。即是上轉神變。 T2213_.58.0039a26: 亦上亦下者。法界身雲恒沙性徳。無形不形 T2213_.58.0039a27: 無像不像。以一切形像爲一切法性塔。是則 T2213_.58.0039a28: 臨上則下。臨下則上。並皆具四種身起大 T2213_.58.0039a29: 神通。云亦上亦下神變。非上非下神變者。非 T2213_.58.0039b01: 有爲非無爲一心本法。及不二中之不二本 T2213_.58.0039b02: 法。越諸戲論絶諸相待。難思之本變化之
T2213_.58.0039b05: 悲覺月ヲ持衆生憶念之心水ニ不濁亂故云 T2213_.58.0039b06: 加持也。故開題云。加持者。古云佛所護念。又 T2213_.58.0039b07: 云加被。然未得委悉。加以往來渉入爲名。持 T2213_.58.0039b08: 以攝而不散漏之義。即入我我入是也。是則 T2213_.58.0039b09: 諸佛不來來。行者不往往。感應道交不可思
T2213_.58.0039b12: 約爲因明義。二約爲根明義。三約方便明義」 T2213_.58.0039b13: 初中。然此自證三菩提者。是則直指如實大 T2213_.58.0039b14: 菩提心。是ヲ論ニハ言普賢大菩提心。今經ニハ云如 T2213_.58.0039b15: 實知自心。疏ニハ云功徳寶所。又云自然自證 T2213_.58.0039b16: 大菩提。又云心自證心心自覺心。如是大菩 T2213_.58.0039b17: 提之體。不由他證不由他覺。故云自證也。故
T2213_.58.0039b20: 要云。唯見明朗更無一物。亦不見身之與心。 T2213_.58.0039b21: 萬法不可得。猶如虚空。乃至成佛唯是一道。 T2213_.58.0039b22: 更無別理。此是諸佛菩薩内證之道。非諸二 T2213_.58.0039b23: 乘外道境界。作是觀已。一切佛法恒沙功徳
T2213_.58.0039b26: 夫心地所度耶。故云過一切心地也。現覺諸 T2213_.58.0039b27: 法等トハ明離諸言語心行也。現覺諸法者修生 T2213_.58.0039b28: 也。本初不生者本有也。如是修生本有之大 T2213_.58.0039b29: 菩提ハ非言心之境。故云言語盡竟心行亦寂
T2213_.58.0039c03: 大悲大定之勇猛大勢之神力者。縱雖爲等 T2213_.58.0039c04: 覺十地。尚非其境界。何況小智二乘生死凡 T2213_.58.0039c05: 夫耶。故云則雖十地等ト也耳 T2213_.58.0039c06: 二從爾時下。約大悲爲根明義中。爾時世尊 T2213_.58.0039c07: 者。指加持示現如來。是則本地法身之任運 T2213_.58.0039c08: 無功用加持示現ナリ。往昔大悲願者。若淺略ニ T2213_.58.0039c09: 明ハ義。大日如來本行菩薩道時所發大悲行 T2213_.58.0039c10: 願是也。即如云毘盧遮那本行菩薩道時。以 T2213_.58.0039c11: 一體速疾力三昧。供養無量善知識。遍行無
T2213_.58.0039c14: 悲行願也。所以然者。於テ本有即有大智大 T2213_.58.0039c15: 悲二徳。大智ハ出テ修ニ成覺是自證也。大悲 T2213_.58.0039c16: 出修ニ益ス物。是化他故。所言往昔ハ超越三時 T2213_.58.0039c17: 之往昔也。而作是念者。指若我但住等一十 T2213_.58.0039c18: 八字也。若我者。毘盧遮那大我自稱ナリ。即法 T2213_.58.0039c19: 界遍滿大自在王也。如云我即
T2213_.58.0039c22: 之界。故云境界。則諸有情者。指縁起迷妄之 T2213_.58.0039c23: 衆生。不能以是蒙益者。如是迷亂之衆生。離 T2213_.58.0039c24: 如來加持。不能蒙益故。如來住大悲利益 T2213_.58.0039c25: 門之時。普門法界一切衆生。一時ニ預テ三 T2213_.58.0039c26: 密化用ニ住本有曼荼之本位ニ也。故云若 T2213_.58.0039c27: 我但住如是境界。則諸有情不能以是蒙益ト
T2213_.58.0040a04: T2213_.58.0040a05: T2213_.58.0040a06: T2213_.58.0040a07: T2213_.58.0040a08: 沙門阿寂記
T2213_.58.0040a11: 四。初明指所住三昧。二明三密化用。三明 T2213_.58.0040a12: 譬説。四明合譬也 T2213_.58.0040a13: 初中。是故者指上之言也。住自在神力者。如 T2213_.58.0040a14: 來於法得最自在故。爲十方法界一切衆生。 T2213_.58.0040a15: 不動本地薄伽已體。現無量無邊神力應用。 T2213_.58.0040a16: 一時ニ遍ク令一切衆生得無量益無有障難。 T2213_.58.0040a17: 故云自在也。神力如前。加持者。大旨如前釋。 T2213_.58.0040a18: 加者諸佛大悲之日光。持者行者信心之心 T2213_.58.0040a19: 水也。故敦造紙云。如來大悲ヲ與ヘ衆生信心ニ。 T2213_.58.0040a20: 佛日之影現衆生心水曰加。行者心水能
T2213_.58.0040a23: 隱之時。母胎藏能受持生長種子。諸佛以 T2213_.58.0040a24: 悲願力放光加被ス。感應因縁之故衆生發心
T2213_.58.0040a27: 水ニ。也 T2213_.58.0040a28: 二從普等下。明三密應化中。示種種諸趣所 T2213_.58.0040a29: 喜見身者。身密之應化也。所謂示現十界形 T2213_.58.0040b01: 状。令九界衆生悦樂也。説種種性欲所宜聞 T2213_.58.0040b02: 法者。口密之應用也。種種性慾者。九界性 T2213_.58.0040b03: 欲也。性欲者如下釋。所宜聞者。彼九界群 T2213_.58.0040b04: 類所ノ樂聞ント法也。隨種種心行開觀照門者。 T2213_.58.0040b05: 意密之應用也。種種心行者。彼無量衆生ノ T2213_.58.0040b06: 心之所念心ノ之所行ナルカ故云心行也。開觀照 T2213_.58.0040b07: 門者。彼彼各各所知見ノ三摩地也。然此應 T2213_.58.0040b08: 化者。指此三密應化也。非從毘盧遮那佛身 T2213_.58.0040b09: 或語或意生者。如此聖衆ハ是本來成就ノ之佛 T2213_.58.0040b10: 蓮金三部聖衆故。今始メテ非從毘盧遮那身 T2213_.58.0040b11: 口意而生故云爾也。於一切時處者。指本 T2213_.58.0040b12: 有縁起云一切也。時者超越三時之時也。 T2213_.58.0040b13: 處者指盡空法界之處。是離分限方所也。起 T2213_.58.0040b14: 滅邊際不可得者。如是三部聖衆之隱顯ハ。即 T2213_.58.0040b15: 是六大法界從テ縁滅シ從テ縁起無シ時ト暫モ T2213_.58.0040b16: 息。是三世常恒隱顯ナリ故離生滅去來之相。
T2213_.58.0040b19: 藥草等者。謂有呪術之人。以藥術之力故。 T2213_.58.0040b20: 變瓦礫草木化現シ象馬牛羊禽獸鳥類等。 T2213_.58.0040b21: 乃至船車室宅宮殿樓閣等ヲ。或幻化ス國王大 T2213_.58.0040b22: 臣婆羅門居士比丘比丘尼等。而ルヲ彼幻人等。 T2213_.58.0040b23: 或作歌詠舞妓令前人ヲ悦樂。或幻化無量 T2213_.58.0040b24: 五欲之境使人ヲ欣慕渇仰。或幻化種種無 T2213_.58.0040b25: 量可畏恐怖形状令人ヲ惶怖也。大師言。准 T2213_.58.0040b26: 犬高踏費龍遠飛。並是藥力所致。師術所爲
T2213_.58.0040b29: 亦有リ分別可見不可見ヲ。譬如シ幻化象馬 T2213_.58.0040c01: 及種種諸物。雖知無實ナリト。然モ色可見聲可
T2213_.58.0040c04: 内ニ有ヤ不ヤ。答言不ナリ。外ニ有ヤ不ヤ。答言不ナリ。内外 T2213_.58.0040c05: 有ヤ不ヤ。答言不ナリ。從先世至今世從今世 T2213_.58.0040c06: 至ヤ後世ニ不ヤ。答言不ナリ。幻所作有ヤ生者滅者 T2213_.58.0040c07: 不ヤ。答言不ナリ。實ニ有一法是レ幻ノ所作ナリヤ不ヤ。答 T2213_.58.0040c08: 言不ナリ。佛言。頗ル見頗ル聞クヤ幻所作妓樂ヲ。不。 T2213_.58.0040c09: 答テ言ク我亦聞亦見。佛問徳女ニ幻空ニ欺誑無 T2213_.58.0040c10: 實ナリ。云何ソ從幻能作ヤ妓樂。徳女白佛言。世 T2213_.58.0040c11: 尊是幻相爾ナリ。雖無根本而可シ聞見。佛言。 T2213_.58.0040c12: 無明亦如是。雖不内ニ有不外ニ有不内外ニ T2213_.58.0040c13: 有。不先世ヨリ至リ今世今世ヨリ至後世ニ。亦無實 T2213_.58.0040c14: 性無有生者滅者。而無明因縁ヲモテ諸行生ス。 T2213_.58.0040c15: 乃至衆苦集アリ。如幻息トキハ幻ノ所作息カ。無明亦
T2213_.58.0040c18: 四從如下。明合譬中。如來金剛之幻亦復如 T2213_.58.0040c19: 是者。如來義如上釋。金剛者。三世常恒不 T2213_.58.0040c20: 壞不盡之幻故云金剛。亦能摧ク無明煩惱大 T2213_.58.0040c21: 智金剛之幻故云金剛。言ロハ如來隨衆生根 T2213_.58.0040c22: 性。或現慈悲之形。或現敬愛之形。或現降 T2213_.58.0040c23: 伏之形。如是以三密加持出現三部聖衆ノ T2213_.58.0040c24: 種種無量ノ奮迅示現ヲ。譬如幻師隨前人心 T2213_.58.0040c25: 作種種未曾有之幻事。故云亦復如是。縁謝 T2213_.58.0040c26: 即滅機興即生者。是則今宗之至要也。能能 T2213_.58.0040c27: 思之。言ロハ十界從本已來。本有常住離去來 T2213_.58.0040c28: 今。明朗無礙無有垢障。但從テ前縁ニ有去 T2213_.58.0040c29: 來起滅之相。即如云三世常恒不壞化身利
T2213_.58.0041a03: 四衆不定テ隨テ縁生故。譬如火ノ隨テ所燒ノ T2213_.58.0041a04: 處ニ爲名ト。若離レハ燒處ヲ火不可得。因眼縁 T2213_.58.0041a05: 色生ス眼識ヲ。若離レハ所縁識不可得。餘識亦
T2213_.58.0041a08: 也。依衆生ノ燒處滅盡スルニ故。如來三密之智火 T2213_.58.0041a09: 隨亦滅盡ス。是則縁謝即滅也。故知ヌ起ト與ハ滅 T2213_.58.0041a10: 有リ衆生之機縁ニ。如來常住不壞ノ化身ハ三世 T2213_.58.0041a11: 常住離タリ起滅ノ相ヲ。譬如ハ天ノ月現ト與ハ沒有リ T2213_.58.0041a12: 池水之動靜ニ。雲上天月ハ離タリ隱沒之相ヲ。爰以 T2213_.58.0041a13: 法華疏記九云。諸佛實ニ無シ彼此。但機ニ有
T2213_.58.0041a16: 若去若生若滅ヲ。則能知ル佛所説ノ諸法實相ヲ。 T2213_.58.0041a17: 是人行般若波羅蜜近シ阿耨菩提ニ。名爲眞 T2213_.58.0041a18: 佛弟子。不虚妄ニ食人信施。是人應受供養。 T2213_.58.0041a19: 爲世間福田。譬如大海水中ノ諸寶。不從モ東 T2213_.58.0041a20: 方來不從南方西方北方四維上下來。衆 T2213_.58.0041a21: 生善根因縁ノ故ニ海ニ生此寶ヲ。此寶亦不無 T2213_.58.0041a22: 因縁而生スルニ。是寶皆是從因縁和合生ス。是 T2213_.58.0041a23: 寶若滅トモ又不去テ至十方。諸縁合カ故ニ有リ。諸 T2213_.58.0041a24: 縁離カ故ニ滅スルカ。諸佛身亦如是。從本業因縁果 T2213_.58.0041a25: 報生ス。生トモ不從十方來。滅スル時亦不去テ至
T2213_.58.0041a28: 則今宗表徳實義也。非遮情淺略分。言ハ有相 T2213_.58.0041a29: 生滅ノ諸法ノ體相。即是四重法界ノ曼荼羅也。 T2213_.58.0041b01: 一一ノ體ハ六大法界也。一一ノ相ハ四曼也。一一ノ T2213_.58.0041b02: 用ハ三密也。故一塵處ニ備六大四曼三密之體 T2213_.58.0041b03: 相用ヲ。而周遍ス法界ニ。器世間既爾。有情世 T2213_.58.0041b04: 間智正覺世間モ亦如是。故經ニハ云心虚空菩 T2213_.58.0041b05: 提三種無二ト。如是三種世間ノ性相各各ニ法 T2213_.58.0041b06: 住ス法位。住法位ニ而三世常恒也。故法華ニ T2213_.58.0041b07: 云是法住法位世間相常住。大品經云。不壞
T2213_.58.0041b10: 第十五云。云何觀諸法得實相。答曰。觀知諸
T2213_.58.0041b13: 相叶ヘリ。故ニ引テ以爲例。祕經ニ云即此身五佛。 T2213_.58.0041b14: 此ノ經ニ云。世人應供養猶如ス敬制底。論ニ云 T2213_.58.0041b15: 父母所生身即證大覺位。又愛染王正ク顯ス即
T2213_.58.0041b20: 故。神力者。且從舊譯耳。加持如上釋。經 T2213_.58.0041b21: 者。開題云。貫串不散之義。以語密爲經。以 T2213_.58.0041b22: 心密爲緯。織身業之絲爲海會之錦。錦文千 T2213_.58.0041b23: 殊同名爲錦。佛相萬差共得稱佛。經ニ被雜色 T2213_.58.0041b24: 衣執金剛ト者即表此義。上從大日尊。下至六 T2213_.58.0041b25: 道衆生相。住各各威儀。顯種種色相。並是 T2213_.58.0041b26: 大日尊之差別智印也。非更他身。故經文 T2213_.58.0041b27: 云我即法界我即金剛身我即天龍八部等。 T2213_.58.0041b28: 如是法身互相渉入。猶如絹布絲縷竪横相
T2213_.58.0041c03: 標二明隨釋 T2213_.58.0041c04: 一明別標中。若據梵本應具題云者。言ハ今略 T2213_.58.0041c05: 經ニハ唯云大毘盧遮那成佛神變加持經。然若 T2213_.58.0041c06: 據梵本具ニ題セハ者。應云摩訶毘盧 T2213_.58.0041c07: 遮那尾三菩提美紀利 T2213_.58.0041c08: 儞地瑟他因陀羅王蘇 T2213_.58.0041c09: 多攬。若依漢語具題者。應云大除暗遍明成 T2213_.58.0041c10: 佛神變加持帝釋王經也。但此中帝釋者。梵 T2213_.58.0041c11: 漢二音難定判。所以然者。開題ニ因陀羅者
T2213_.58.0041c14: 是因陀羅梵語訛也。正云印濕里。略云帝。 T2213_.58.0041c15: 釋者具足應云釋迦羅。主也。即三十三天 T2213_.58.0041c16: 之主也。今言帝釋。帝釋者應梵語也。帝釋 T2213_.58.0041c17: 梵語訛略也。具應云因陀羅釋迦羅。此ニハ應 T2213_.58.0041c18: 云尊主ト也ト釋シ取ル也。但開題ニハ正ク漢語トモ不 T2213_.58.0041c19: 見歟。其故ハ言ク翻云帝釋。此最勝義無上義
T2213_.58.0041c24: 毘盧遮那成佛神變加持ニ題シ加大廣博ヲ歟。 T2213_.58.0041c25: 如何 答。於ハ大盧遮那含多義。所謂除暗 T2213_.58.0041c26: 遍照義。光明遍照義。高顯廣博等義也。然ハ大 T2213_.58.0041c27: 廣博者摩訶毘盧遮那ノ多義ノ中ノ隨一也。若 T2213_.58.0041c28: 以此義漢語ニ呼者。應云大廣博成佛神變 T2213_.58.0041c29: 加持帝釋王經也。故云若據梵乃至帝網
T2213_.58.0042a03: 切如來者指五佛。此五佛攝盡刹塵海會諸 T2213_.58.0042a04: 佛。故理趣釋云。一切如來者。准瑜伽教中。 T2213_.58.0042a05: 五佛是也。其五佛者。即盡空遍法界無盡無
T2213_.58.0042a08: 含藏攝持之義也。復次祕者指本源。要者指 T2213_.58.0042a09: 縁起。藏者本有縁起平等攝持ヲ名テ爲藏也。於 T2213_.58.0042a10: 大乘衆教者。遠指四家大乘。近指金剛頂經 T2213_.58.0042a11: 等也。教者。法華玄一云。教者聖人被下之
T2213_.58.0042a14: 云。是即權化之帝釋也。所以然者。阿修羅 T2213_.58.0042a15: 與諸天相戰時。觀自在菩薩爲降伏阿修羅 T2213_.58.0042a16: 鬪諍心。即現千手千眼之帝釋。一時以千目 T2213_.58.0042a17: 見之。以千手取之故。阿修羅衆不能更ニ對
T2213_.58.0042a23: 自餘實業所生之帝釋ノ中ニ爲王主。故云爾也。 T2213_.58.0042a24: 演密云。言猶如千目者。謂天帝威徳光明類 T2213_.58.0042a25: 乎千日。如經云。帝釋所有光明猶如千日
T2213_.58.0042a29: 答。不可尋餘處之證據。以疏文可爲正 T2213_.58.0042b01: 義也。所以然者。今此疏是十萬頌文義撰 T2213_.58.0042b02: 釋シテ之爲二十卷ト故。專是十萬頌大日經也。 T2213_.58.0042b03: 故任セテ此疏文可專トス師承義也。彼義ハ不
T2213_.58.0042b08: 法。如何相應耶 答曰。一一可相應也。所謂 T2213_.58.0042b09: 三部三密。三句三大。三身四身。五智五大。本 T2213_.58.0042b10: 有修生等。衆多法門也 T2213_.58.0042b11: 問曰。若然者其一一配當如何 答。配當三 T2213_.58.0042b12: 部者。大毘盧遮那者蓮華部。成佛者金剛 T2213_.58.0042b13: 部。神變加持者佛部也。若開五部ニ者。佛 T2213_.58.0042b14: 部ニ攝シ寶部。蓮華部ニ攝ス羯磨部也。配當三 T2213_.58.0042b15: 密者。大毘盧遮那成佛者本有三密。神變加 T2213_.58.0042b16: 持者修生三密也。配當三句者。大毘盧遮那 T2213_.58.0042b17: 者菩提爲因句。成佛者大悲爲根句。神變加 T2213_.58.0042b18: 持者方便爲究竟句也。配當三大者。大毘盧 T2213_.58.0042b19: 遮那者體大。成佛者相大。神變加持者用大 T2213_.58.0042b20: 也。配當三身者。大毘盧遮那者法身。成佛 T2213_.58.0042b21: 者報身。神變加持者應身也。配當四身者。大 T2213_.58.0042b22: 毘盧遮那者自性身。成佛者自受用身。神變 T2213_.58.0042b23: 者變化身。加持者等流身也。配當セハ五智ニ。大 T2213_.58.0042b24: 毘盧遮那者中臺法界體性智。成佛者東南。 T2213_.58.0042b25: 神變加持者西北也。配當五大者。大毘盧遮 T2213_.58.0042b26: 那者地大。西方水大。南方火大。東方風大。北 T2213_.58.0042b27: 方空大也。復次大毘盧遮那者五大。神變加 T2213_.58.0042b28: 持者五智也。配當本有修生者。大毘盧遮那 T2213_.58.0042b29: 者本有也。神變加持者修生也。如是一一
T2213_.58.0042c03: 標。二明隨釋。初總標。自可見 T2213_.58.0042c04: 二從梵本下。明隨釋中。又分爲四。初明判ヲ T2213_.58.0042c05: 入修勝劣。二明釋ヲ眞言義。三明辨大意。 T2213_.58.0042c06: 四明三密要行 T2213_.58.0042c07: 初中亦分爲三。初總明有兩題。二從初云下 T2213_.58.0042c08: 明兩題前後。三明入ニ兼修義。初二自可見
T2213_.58.0042c11: 爲セ共故云竊。是則疏家之發端之言也。謂 T2213_.58.0042c12: 猶以也。言ハ竊ニ思案スル兩題之兼單勝劣ヲ也。 T2213_.58.0042c13: 入住之義等者。所謂入眞言門住心品之題ハ。 T2213_.58.0042c14: 是兼タルカ欲スル入ント眞言ニ初心之住心ト與ヲ入リ T2213_.58.0042c15: 眞言門ニ已テノ修證之住心故ニ。存スレハ兼含之 T2213_.58.0042c16: 入住ヲ者。修眞言行之義ハ自ラ顯ル。爰以存兼含 T2213_.58.0042c17: 入眞言門住心品之題ヲ。自顯ス唯單ノ修眞言 T2213_.58.0042c18: 行品之題ヲ也 T2213_.58.0042c19: 問曰。若爾如ク梵本ノ兩題共ニ並テ置ンニ有ランヤ何 T2213_.58.0042c20: 咎。例如シ菩提心品論ニ置兩題。如何 答。雖 T2213_.58.0042c21: 無指セル咎。自本棄廣多就クハ要略ニ今家ノ常
T2213_.58.0042c26: 初擧梵語。二明四種言音。三擧論祕號。四擧 T2213_.58.0042c27: 舊簡非 T2213_.58.0042c28: 初中。眞言梵曰漫荼攞者。問曰。曼怛攞者 T2213_.58.0042c29: 此ニハ云何翻耶 答曰。於ハ曼怛攞ニ含藏無量 T2213_.58.0043a01: 無邊義故。翻譯之家不一定也。故祕記 T2213_.58.0043a02: 云。以曼荼羅翻漢語ニ而云何耶。曼荼羅ニ T2213_.58.0043a03: 含衆多義。依テ無ニ相當者翻譯家不翻耳
T2213_.58.0043a08: 云輪壇也。今家ハ翻云眞言ト。皆是非全翻。
T2213_.58.0043a12: 正如何 答曰。各隨義名字雖異。法體是一 T2213_.58.0043a13: 也。爰以祕記云。諸經中説陀羅尼。或陀羅 T2213_.58.0043a14: 尼。或明。或呪。或密語。或眞言。如是五。其 T2213_.58.0043a15: 義如何。陀羅尼者。佛放光光中所説也。是 T2213_.58.0043a16: 故陀羅尼與明其義不異。呪者。佛法未來漢 T2213_.58.0043a17: 地前。有世間呪禁法。能發神驗除災患。今 T2213_.58.0043a18: 持此陀羅尼人。能發神通除災患。與呪禁法 T2213_.58.0043a19: 相似。是故曰呪。密語者。凡夫二乘不能知 T2213_.58.0043a20: 故曰密語。眞言者。如來眞實無虚妄故曰眞
T2213_.58.0043a23: 住心等ト。何故殊名入眞言門住心品耶 答 T2213_.58.0043a24: 曰。此ノ難無窮也。假令雖題入陀羅尼門等ト。 T2213_.58.0043a25: 又可有此疑難也。但以眞言爲ル題非無深 T2213_.58.0043a26: 意。所以然者。餘四約功能得名。眞言是約 T2213_.58.0043a27: 當體得名故。不空三藏釋云。眞者眞如相
T2213_.58.0043b03: 問曰。若爾者祕記何故釋シ陀羅尼等五ヲ已テ
T2213_.58.0043b06: 一邊所名者。是且相對梵語之多含時作是 T2213_.58.0043b07: 唱。雖然五之中ニハ以眞言爲正體也。是故祕 T2213_.58.0043b08: 記文釋五義者。是爲顯眞言之徳。又爲 T2213_.58.0043b09: 莊ンカ眞言之義也。以何得知。彼記初表章ニハ T2213_.58.0043b10: 云ヒ眞言義。至テハ結文ニ云以曼荼羅爲眞言 T2213_.58.0043b11: 名耳ト故也。故知ヌ其中間所釋ノ四ハ是眞言之 T2213_.58.0043b12: 功能也。加之遍歴見スルニ經論現文。皆悉名眞 T2213_.58.0043b13: 言。所謂金剛頂經文文皆云眞言ト。蘇悉地經 T2213_.58.0043b14: 句句悉名眞言ト。菩提心論云唯眞言法中即 T2213_.58.0043b15: 身成佛。今經品品或名入眞言門住心品。或 T2213_.58.0043b16: 名入漫荼羅具縁眞言品。或名普通眞言品。 T2213_.58.0043b17: 理趣經又説眞言ト。瑜祇亦爾也。此經論皆 T2213_.58.0043b18: 悉名ク眞言ト。驗知ヌ眞言名字ハ當體最勝也 T2213_.58.0043b19: 問曰。若爾者。何故大日經ハ者以五字眞言 T2213_.58.0043b20: 而爲宗源。然説テ此五字眞言ヲ云降伏四魔
T2213_.58.0043b23: 名明ト。所謂 T2213_.58.0043b24: 持明阿闍梨 思惟十六義 T2213_.58.0043b25: 誦一字心明 三十七圓滿 T2213_.58.0043b26: 常持此讃王 結大羯磨印 T2213_.58.0043b27: 以一字心明 三十七圓滿 T2213_.58.0043b28: 若作漫荼羅 及畫瑜伽像
T2213_.58.0043c02: 言勝ト云ヲ。何故以眞言爲勝耶 答四經一論 T2213_.58.0043c03: 中。皆悉以眞言爲勝名。文理如先。但至降 T2213_.58.0043c04: 伏四魔等文者。雖爲宗勝。陀羅尼等五之 T2213_.58.0043c05: 名言相亘故。且不論勝劣。譯者隨言便翻 T2213_.58.0043c06: 譯スル常ノ習也。若辨勝劣之時ハ五字明。亦可 T2213_.58.0043c07: 名眞言也。爰以祕記云。毘盧遮那經以五字
T2213_.58.0043c10: 便翻譯ス。且置テ不論勝劣也。故疏十二云。然 T2213_.58.0043c11: 明ト及眞言ト。義有差別。若心口出ルヲハ者名眞
T2213_.58.0043c15: 所以者何。祖師先徳強ニ不判勝劣。經又互ニ相 T2213_.58.0043c16: 説ク。所謂第二品ニ説染愛王眞言
T2213_.58.0043c19: 云眞言。又第三品ニ説阿闍梨位眞言云。復
T2213_.58.0043c26: 言。是等經文全不見有リト勝劣。若有勝劣者。 T2213_.58.0043c27: 何ソ於一眞言。或云明。或云眞言耶。故知ヌ陀 T2213_.58.0043c28: 羅尼等五名言ハ互ニ相通無ト云ヲ勝劣。依之不 T2213_.58.0043c29: 空三藏釋陀羅尼眞言密言明等四時。各具 T2213_.58.0044a01: 四義無勝劣。祕記又雖釋陀羅尼明呪密語 T2213_.58.0044a02: 眞言等五。更ニ不判勝劣。有カ何等文義作 T2213_.58.0044a03: 如是言耶 答曰。文理大概如先先。凡夫 T2213_.58.0044a04: 宗ヲ名眞言宗。人ヲ云眞言行人。誠有所以耶。 T2213_.58.0044a05: 依之大師所所釋中。未云陀羅尼宗。明宗。 T2213_.58.0044a06: 呪宗。密語宗ト。金剛頂經大日經等中。未説 T2213_.58.0044a07: 陀羅尼行人。明行人。呪行人。密語行人ト。故 T2213_.58.0044a08: 知ヌ自餘之名ハ是眞言之上ノ功能也。眞言ハ是 T2213_.58.0044a09: 當體不改之得名也。但至瑜祇經文者。陀羅 T2213_.58.0044a10: 尼等名是眞言之上功能。故且不論勝劣。隨 T2213_.58.0044a11: 言便譯之。如先之答。例如キハ佛ニ有數名。是 T2213_.58.0044a12: 則隨一徳一徳ニ得其一名。雖然統總スルニ衆 T2213_.58.0044a13: 徳數名ヲ。是佛之言也。自餘皆依一徳故非全 T2213_.58.0044a14: 體。今眞言亦如是。眞言ハ是漫荼羅具徳統 T2213_.58.0044a15: 總ノ漢名也。自餘皆以ノ依功能得ルヲ名故非 T2213_.58.0044a16: 當體也。復次彼經ハ一切説不二。所謂兩部 T2213_.58.0044a17: 不二。理智不二。色心不二。境智不二。邪正 T2213_.58.0044a18: 不二。淺深不二等也。故於一眞言。或云明。 T2213_.58.0044a19: 或名眞言者。是則爲ノ欲令知一眞言中ニ有 T2213_.58.0044a20: 淺略深祕之義故爾カ説ク也。所謂明者淺略之 T2213_.58.0044a21: 義。是金剛頂法門也。明必除暗已後明カ故。 T2213_.58.0044a22: 是則捨劣得勝之義也。眞言ト者深祕之義。是 T2213_.58.0044a23: 則大日經法門也。眞者眞如相應。言者言詮 T2213_.58.0044a24: 了義。是則表徳實義。故爲顯此義故。於一 T2213_.58.0044a25: 眞言用二名也。復次眞者本初不生字。即 T2213_.58.0044a26: 本有常住之理。言者字門。即本有常住之 T2213_.58.0044a27: 智也。如是理智不二ヲ名テ曰眞言。爰以瑜祇 T2213_.58.0044a28: 經理趣經以眞言名心。此心者。是則非色心 T2213_.58.0044a29: 各別之心。即色心不二理智平等之一心也 T2213_.58.0044b01: 問曰。若爾者何故大師二教論中引聖位經 T2213_.58.0044b02: 云。陀羅尼宗者。一切如來祕奧之教。自覺
T2213_.58.0044b06: 少ハ還テ屬ス無ニ。譬如白人ニ雖有黒點不名テ
T2213_.58.0044b09: 義。如現文。且依不空三藏釋具四義。彼釋 T2213_.58.0044b10: 云。其眞言者亦有四義。眞者眞如相應。言 T2213_.58.0044b11: 者言詮了義。云何爲四。一者法眞言。清淨 T2213_.58.0044b12: 法界以爲眞言。二者義眞言。勝義相應一一 T2213_.58.0044b13: 字皆有實相義。故名義眞言。三者三摩地眞 T2213_.58.0044b14: 言。修瑜伽者所用眞言及一切眞言。於鏡智 T2213_.58.0044b15: 菩提淨月。右ニ旋テ布列シ眞言ノ文字專注觀 T2213_.58.0044b16: 行シテ不動搖。速疾證悟ス妙三摩地。故言三摩 T2213_.58.0044b17: 地眞言。四者文持眞言ト者。從唵字至娑嚩
T2213_.58.0044b23: 惠也 T2213_.58.0044b24: 問曰。若爾。眞言者眞實無虚妄義。念惠ハ是 T2213_.58.0044b25: 情量分別之識ニ。而有爲轉變之法也。何足 T2213_.58.0044b26: 爲眞言之體耶。依之涅槃經ニハ云ヒ如來非常 T2213_.58.0044b27: 以有智故。常法無智猶如虚空ト。唯識論ニハ云ク
T2213_.58.0044c04: 教ナリト法花涅槃等實大乘ハ明ス念惠常住。所謂 T2213_.58.0044c05: 涅槃經云智即常住。勝鬘經云如來色無盡
T2213_.58.0044c08: 守テ無念以謂究竟ト。誠是不知本有曼荼羅 T2213_.58.0044c09: 故也。然念ニ有善念惡念。惠ニ有正惠邪惠。惡 T2213_.58.0044c10: 念邪惠ハ。一向可棄捨。善念正惠ハ不可捨。所謂 T2213_.58.0044c11: 明ニ善ク觀念諸佛三摩地故。還テ亦諸佛護念玉フ T2213_.58.0044c12: 行者之時。以感應之因縁故成不思議之 T2213_.58.0044c13: 妙用。如實正慧明朗カ故。直住本有圓明之月 T2213_.58.0044c14: 宮ニ也。故無畏三藏云。汝初學人多懼起心 T2213_.58.0044c15: 動念。罷息進求而專守無念。以爲究竟者ハ。 T2213_.58.0044c16: 即覓テ増長不可得也。夫念有二種。一者不 T2213_.58.0044c17: 善念。二者善念。不善妄念一向須除。善法 T2213_.58.0044c18: 正念不令復滅。眞正修行者要先正念増テ T2213_.58.0044c19: 徐ク後ニ方ニ至於究竟。如人學射。久習純熟 T2213_.58.0044c20: 更無心想。行住與定倶。不怕不畏。起心ヲ
T2213_.58.0044c23: 罷息安住ス。雖然法界無盡期故念慮無息。 T2213_.58.0044c24: 動彌散起。何時當得滅盡之期。如此念念 T2213_.58.0044c25: 是即我本來成就曼荼羅聖衆之心地ナリ。或時 T2213_.58.0044c26: 隨縁起。或時隨縁滅。三世常恒鎭起鎭滅無 T2213_.58.0044c27: 時暫息。汝不知此奧源故。強ニ欲ス使ント念惠ヲ T2213_.58.0044c28: 滅盡。是則令滅盡曼荼羅聖衆ヲ。豈無燒種 T2213_.58.0044c29: 之咎耶。故疏云。一切衆生色心實相。從本 T2213_.58.0045a01: 際以來常是毘盧遮那平等智身。非是得菩
T2213_.58.0045a04: 以之難セン本有常住自性果徳之念惠耶。此 T2213_.58.0045a05: 念惠是曼茶羅具體也。故祕記云。問祕密藏 T2213_.58.0045a06: 以何爲體宗用。答以曼茶羅爲體。以三三昧
T2213_.58.0045a09: 云何 答。今品所説所住宮殿師子座。并同 T2213_.58.0045a10: 聞衆十九執金剛四大菩薩。百六十心三劫 T2213_.58.0045a11: 六無畏等ハ。一一皆悉莫シ不ト云有下品所説 T2213_.58.0045a12: 曼茶羅具體ニ。是故云此品綩論經之大意所
T2213_.58.0045a16: 不異之音者。是即如次阿閦寶生彌陀不空 T2213_.58.0045a17: 四佛音聲也。所以然者。阿閦此云不動。即 T2213_.58.0045a18: 是大圓鏡智ニ所ノ浮ル自他三密周遍法界。三 T2213_.58.0045a19: 世常住不動不壞。故云不動。然此智ニ所ノ浮 T2213_.58.0045a20: 諸法。性相眞實不虚故。從此智所出音聲ヲ T2213_.58.0045a21: 名曰眞語也。故祕記曰。大圓鏡智者。謂自 T2213_.58.0045a22: 他三密無有邊際。名之大也。具足不缺曰圓。
T2213_.58.0045a25: 所ノ浮ル自他諸法。一如平等如如同一也。所 T2213_.58.0045a26: 謂一體速疾力三昧是也。故從此智所出音 T2213_.58.0045a27: 聲ヲ名曰如語也。故祕記曰。平等性智者。性 T2213_.58.0045a28: 淨智水不簡情非情故。彼此同如故。常住不
T2213_.58.0045b02: 曰阿彌陀。此佛ノ智ヲ言イフ妙觀察智ト者。上ニ觀 T2213_.58.0045b03: 察無上菩提本源内證之境界ヲ。下モ觀知六道 T2213_.58.0045b04: 生死流轉苦海之衆生ヲ。妙ニ照シ妙ニ救テ不妄不 T2213_.58.0045b05: 謬故。從此所出音聲ヲ名曰不妄也。故祕記 T2213_.58.0045b06: 云。妙觀察智者。五眼高臨邪正不謬。因以
T2213_.58.0045b09: 法ハ皆悉畢竟空寂不生不滅之一法。更不見 T2213_.58.0045b10: 異法。故法華經云破有法王。或云終歸於 T2213_.58.0045b11: 空。故從此智所出音聲ヲ名曰不異。復次先 T2213_.58.0045b12: 佛後佛八相作佛度衆生之儀式。同一不異 T2213_.58.0045b13: 相。故云不異也。祕記云。成所作智者。二利
T2213_.58.0045b16: 音也 T2213_.58.0045b17: 問曰。若然者何故不擧法界體性智之音耶 T2213_.58.0045b18: 答曰。眞言當體是法界體性智之音。復次 T2213_.58.0045b19: 四佛外無大日。大日外無四佛四佛。即大日。 T2213_.58.0045b20: 大日。即四佛。故擧四佛。別不擧大日也 T2213_.58.0045b21: 問曰。何故爾耶 答曰。束テ大日無量萬徳 T2213_.58.0045b22: 以爲四佛。束テ四佛以爲大日。是只開合不 T2213_.58.0045b23: 同耳 T2213_.58.0045b24: 問曰。有何誠證作是説耶 答誠證處處散 T2213_.58.0045b25: 在セリ也。所謂一切相應經云。金剛即寶光。蓮
T2213_.58.0045b29: 三從龍樹下。明指論祕號中。龍樹釋論者。 T2213_.58.0045c01: 指智度論也。謂之祕號者。未撿得論之本 T2213_.58.0045c02: 文。但論第三十八云。佛法中有二諦。一者世 T2213_.58.0045c03: 諦。二者第一義諦。爲世諦故説有衆生。爲 T2213_.58.0045c04: 第一義諦故説衆生無所有。復有二種。有知 T2213_.58.0045c05: 名字相。有不知名字相。譬如軍立密號有知
T2213_.58.0045c09: 曰。所言呪者何等義耶 答曰。祕記曰。呪者 T2213_.58.0045c10: 佛法未來漢地前。有世間呪禁法。能發神驗 T2213_.58.0045c11: 除災患。今持此陀羅尼人。能發神通除災
T2213_.58.0045c14: 術。利益民人。誦此呪故隨意所欲使諸鬼。諸
T2213_.58.0045c18: 定佛道涅槃諸著ヲ。何況貪恚癡病。是故名
T2213_.58.0045c23: 標大意。二明指衆生自心。三明一切智智。 T2213_.58.0045c24: 四明眞語爲門。五明五轉義。六明住心義。七
T2213_.58.0045c27: 大意者。具縁品以下三十品大意皆此品中ニ T2213_.58.0045c28: 説之故云爾也 T2213_.58.0045c29: 問曰。何等法カ今經大意耶 答曰。三句三平 T2213_.58.0046a01: 等句。五智五大。四點成就等。即是今經大 T2213_.58.0046a02: 意也。所謂不改一切衆生色心。而説ヲ毘盧 T2213_.58.0046a03: 遮那如來三身果位ナリト。名爲三句法門ト。我等 T2213_.58.0046a04: 身口意業ト。大日如來身口意ト。無二無別ニ而 T2213_.58.0046a05: 説ヲ自性果徳三部聖衆ナリト。名爲三平等句法 T2213_.58.0046a06: 門。一切衆生法然具足五智五大。是則説五 T2213_.58.0046a07: 智爲金剛界五佛ト。説テ五大爲胎藏界五 T2213_.58.0046a08: 佛故。一切衆生自本際以來成就シ兩部五智 T2213_.58.0046a09: 果ヲ。示ス衆生ノ當體即法性塔ニ。而兩部曼荼 T2213_.58.0046a10: 居ヲ此法性塔ニ。能住所住一體平等無二無 T2213_.58.0046a11: 別ナリト。是ヲ名テ爲五智五大圓滿具足義ト。一切 T2213_.58.0046a12: 衆生ノ行住座臥ノ威儀作業。即是欲觸愛慢三 T2213_.58.0046a13: 摩地。ノ四點之功徳也。此四點即 T2213_.58.0046a14: 是四佛本來自證三摩地也。故大日如來モ鎭ニ T2213_.58.0046a15: 住欲觸愛慢ノ三摩地ニ。振舞四點ヲ。 T2213_.58.0046a16: 一切衆生モ鎭ニ住欲觸愛慢ノ三摩地ニ振舞フ T2213_.58.0046a17: ノ四點ヲ故。我等ノ行住坐臥ノ威儀作業。 T2213_.58.0046a18: 皆悉説ク佛行佛所作ナリト。是ヲ名爲四點成就ト T2213_.58.0046a19: 也。如是等法門皆於今品中表シ説ク之也 T2213_.58.0046a20: 問曰。若然者經ニ如何カ説耶 答。經云。菩提
T2213_.58.0046b02: 等六大法界四點成就ヲ也 T2213_.58.0046b03: 問曰。以何得知以如是等法門爲ト云ヲ今經 T2213_.58.0046b04: 之大意云何 答。疏云。略明三句大宗竟。即
T2213_.58.0046b13: 下品祕密曼荼羅品説之。又至五問答結 T2213_.58.0046b14: 成ス此義。故知ヌ一經只説四點功徳也。爰以 T2213_.58.0046b15: 開題云。曼荼性佛圓圓之又圓。大我眞言本 T2213_.58.0046b16: 有之又本。風水之龍不得動其波瀾。業轉之 T2213_.58.0046b17: 霧不能蔽其赫日。恒沙眷屬鎭住自心之宮。 T2213_.58.0046b18: 無盡莊嚴優遊本初之殿。然非輪王之性金 T2213_.58.0046b19: 剛之種。誰能見三密之曼荼。聞四印之神祕。 T2213_.58.0046b20: 所謂大毘盧遮那成佛神變加持經者。是則 T2213_.58.0046b21: 諸佛之大祕。衆生之極妙。報應諸佛祕而不 T2213_.58.0046b22: 談。變化如去默而不答。補處大士不識其一 T2213_.58.0046b23: 人。飮光薩埵不聞彼逗留。至如法界宮中祕 T2213_.58.0046b24: 主扣寂之日。自在殿内密王開庫之朝。發心 T2213_.58.0046b25: 殿而示珍財。除重關以受自樂。三等之理彼 T2213_.58.0046b26: 此無異。五智之覺人我同得。不起于座金 T2213_.58.0046b27: 剛即是我心。不經三劫法身即是我身。三 T2213_.58.0046b28: 部諸尊宛然而具。三妄衆障忽爾不現。無量 T2213_.58.0046b29: 福智不求自備。無遍通力不營本得。跛驢不 T2213_.58.0046c01: 得此滅沒之迹。疲車誰能角神通之行。經
T2213_.58.0046c05: 今品是直説一切衆生本來成就自然自證之 T2213_.58.0046c06: 體。故云衆生自心也。然十界衆生。品品次
T2213_.58.0046c09: 者。言ハ是即直指一切衆生色心云一切智 T2213_.58.0046c10: 智也。梵云薩婆若。此云一切智。所謂以一 T2213_.58.0046c11: 體速疾力三昧之智惠ヲ。一念ノ項ニ遍ク識知ス周 T2213_.58.0046c12: 遍法界三種世間ノ一切諸法ヲ。故云一切智。 T2213_.58.0046c13: 然云フ智智ト者。知リ本有ノ一切諸法。知ル縁起 T2213_.58.0046c14: 一切萬法。故云一切智智也。若眞言行者 T2213_.58.0046c15: 離テ此一切智智。設ヒ雖修無量之萬行。皆悉 T2213_.58.0046c16: 墮在シテ九種之空城ニ。不能入祕密之寶宮 T2213_.58.0046c17: 也。如大般若三百二十三云。佛言。舍利子。 T2213_.58.0046c18: 若諸菩薩遠離一切智智心。修空無相無願 T2213_.58.0046c19: 解脱門。是諸菩薩不攝受般若波羅蜜。無方 T2213_.58.0046c20: 便善巧力故。便證實際。取聲聞果或獨覺 T2213_.58.0046c21: 菩提。若諸菩薩不離一切智智心。修空無相 T2213_.58.0046c22: 無願解脱門。是諸菩薩攝受般若波羅蜜多。 T2213_.58.0046c23: 有方便善巧力故。能入菩薩正性離生位。得 T2213_.58.0046c24: 阿耨多羅三藐三菩提。舍利子。譬如有鳥。其 T2213_.58.0046c25: 身長大。百踰繕那。或復二百。乃至五百踰 T2213_.58.0046c26: 繕那量。而無有翅。是鳥。從於三十三天投 T2213_.58.0046c27: 身。而下趣贍部洲。於其中道。便作是念。我欲 T2213_.58.0046c28: 還上三十三天。舍利子。於汝意云何。是鳥 T2213_.58.0046c29: 能還三十三天不。舍利子言。不也世尊。是 T2213_.58.0047a01: 鳥至此贍部湖時。其身決定有損有惱。或 T2213_.58.0047a02: 致命終。或近死苦。何以故。世尊是鳥身大。從 T2213_.58.0047a03: 遠而墮。無有翅故。佛言。舍利子。如是如是。 T2213_.58.0047a04: 如汝所説。舍利子。有諸菩薩亦復如是。雖 T2213_.58.0047a05: 經殑伽沙數大劫。勤修布施淨戒精進靜慮。 T2213_.58.0047a06: 亦修空無相無願解脱門。作廣大事。發廣 T2213_.58.0047a07: 大心。欲證無量無所攝受微妙無上正等菩 T2213_.58.0047a08: 提。而無般若波羅蜜多。遠離方便善巧力 T2213_.58.0047a09: 故。便墮聲聞或獨覺地。何以故。舍利子。是 T2213_.58.0047a10: 諸菩薩遠離一切智智心。雖經多劫。勤修布 T2213_.58.0047a11: 施淨戒安忍精進靜慮。亦修空無相無願解 T2213_.58.0047a12: 脱門。而無般若波羅蜜多。亦無方便善巧力
T2213_.58.0047a15: 智者。悲智平等ニ運テ鎭ニ利他シ鎭ニ利生スル三世常 T2213_.58.0047a16: 恒ノ悲智ヲ。名テ爲一切智。所以然者。雖知本 T2213_.58.0047a17: 有平等。而不捨縁起差別。雖知縁起差 T2213_.58.0047a18: 別。而不離本有平等。故ニ縁起即本有。本有 T2213_.58.0047a19: 即縁起ニ。而無二無別也。知カ本有故ニ鎭ニ住シ T2213_.58.0047a20: 自證三菩提。知ルカ縁起故ニ鎭ニ施ス大悲方便ヲ。 T2213_.58.0047a21: 爰以理趣經云。菩薩勝惠ノ者 乃至盡トモ生
T2213_.58.0047a24: 實者。諸法眞實體者是六大法界也。然ヲ如ク T2213_.58.0047a25: 六大法界ノ實知六大法界故。云如實了知 T2213_.58.0047a26: 也。所謂本有縁起三種世間ノ一切諸法ハ。皆 T2213_.58.0047a27: 悉知テ六大法界ナリト。乃至微塵許リモ不ヲ誤。名 T2213_.58.0047a28: 爲一切智者也。故大論第十一云。問曰。云 T2213_.58.0047a29: 何名一切種。云何名一切法。答曰。智惠門 T2213_.58.0047b01: 名爲種。有人以一切惠門觀シ。有人以二三 T2213_.58.0047b02: 十百千萬乃至恒河沙等阿僧祇智惠門觀ス T2213_.58.0047b03: 諸法。今以一切智惠門入一切種觀一切
T2213_.58.0047b06: 十七云。不以是身名爲佛。得一切種智故
T2213_.58.0047b09: 智十一智攝無量智。今宗立五智攝盡無量 T2213_.58.0047b10: 無邊智也 問曰。何等名三智耶 答。三智 T2213_.58.0047b11: 者。一者一切智。二者道種智。三者一切種 T2213_.58.0047b12: 智也 問曰。若然者。今此三智者。何等人 T2213_.58.0047b13: 所得智耶 答曰。一切智聲聞縁覺智也。道 T2213_.58.0047b14: 種智菩薩智也。一切種智唯佛與佛智也。故 T2213_.58.0047b15: 大論三十五云。薩婆若惠聲聞辟支佛事。道
T2213_.58.0047b18: 性智。自餘四智是也 問曰。若然者何等人 T2213_.58.0047b19: 所得智耶 答曰。唯佛獨得四智。非二乘菩 T2213_.58.0047b20: 薩所得也 T2213_.58.0047b21: 問曰。十一智者其名相如何 答曰。大論二 T2213_.58.0047b22: 十三云。法智。比智。他心智。世智。苦智。集
T2213_.58.0047b25: 答曰同論云。十智阿羅漢辟支佛菩薩共
T2213_.58.0047b29: 問曰。今宗所立五智者。其名相如何 答 T2213_.58.0047c01: 曰。一法界體性智。二大圓鏡智。三平等性 T2213_.58.0047c02: 智。四妙觀察智。五成所作智也。其一一義 T2213_.58.0047c03: 如上引祕記配釋。如是五智。是統毘盧遮 T2213_.58.0047c04: 那如來無邊萬徳以爲法界體性智。此法界 T2213_.58.0047c05: 體性智之四徳分爲四智。此四智亦具四智。 T2213_.58.0047c06: 乃至無量無邊而成ス塵數曼荼海會聖衆ヲ。故 T2213_.58.0047c07: 云各具五智無際智。又云理理無邊智智無
T2213_.58.0047c10: 也。此教者指眞言密教。諸菩薩者指祕密最 T2213_.58.0047c11: 上之人。眞語爲門者。總指三密教也。言自 T2213_.58.0047c12: 他法界三密眞實ニ而離虚妄故云眞。以此 T2213_.58.0047c13: 三密之知見。語リ示ス一切衆生ニ故云語。一切 T2213_.58.0047c14: 衆生依此三密教通入三部之寶宮故云 T2213_.58.0047c15: 門也 T2213_.58.0047c16: 問曰。上眞語。與今眞語。爲同爲異耶 答 T2213_.58.0047c17: 同一也。所以然者。彼大圓鏡智ニ所ノ浮ル自他 T2213_.58.0047c18: 三密ヲ今爲門ト。能通入三密之本際故也
T2213_.58.0047c21: 即門也。門之外ニ全ク不論寶所也 T2213_.58.0047c22: 問曰門以能通爲義。然者爲ノ所入カ可シ能入 T2213_.58.0047c23: 之門。何故云當體即門耶。依之記信論之有 T2213_.58.0047c24: 法能起摩訶衍依根之文ヲ龍猛釋論ニ云。有法 T2213_.58.0047c25: 者十六種能入門法。能起信根者門法作業 T2213_.58.0047c26: 之相。摩訶衍者十六所入法。并不二大乘體
T2213_.58.0048a04: 也。何設假説之問答耶。明知今眞語爲門 T2213_.58.0048a05: 者。是則爲ノ所入之能通ノ門ナリト云ヲ也。然者云 T2213_.58.0048a06: 何 答曰。令宗且有二意。所謂遮性表徳 T2213_.58.0048a07: 也。遮情門之日ハ。雖能入所入各別。表徳實 T2213_.58.0048a08: 義ハ能入之外ニ無所入。所入之外ニ無能入。離 T2213_.58.0048a09: 方便無實體。離實體無方便。故釋ニハ言ヒ直 T2213_.58.0048a10: 約諸法令識其心ト。又云フ即以平等身口意祕 T2213_.58.0048a11: 密加持爲所入門。謂以身平等之密印。語平 T2213_.58.0048a12: 等之眞言。心平等之妙觀。爲方便故。遂見加 T2213_.58.0048a13: 持受用身。如是加持受用身。即是毘盧遮 T2213_.58.0048a14: 那遍一切身。遍一切身者即是行者平等智 T2213_.58.0048a15: 身。是故住此乘者。以不行而行。以不到而 T2213_.58.0048a16: 到。名爲平等句。一切衆生皆入其中。而實無
T2213_.58.0048a19: 入所入無二無別也。又大論第二十八云。問 T2213_.58.0048a20: 曰。是三昧即是三昧門不。答曰。三昧即是三 T2213_.58.0048a21: 昧門。問曰。若爾者。何以不但説三昧。而復説 T2213_.58.0048a22: 三昧門。答曰。佛諸三昧無量無數。如虚空無 T2213_.58.0048a23: 邊。菩薩云何盡得。菩薩聞テ是心則退沒。以 T2213_.58.0048a24: 是故佛説テ三昧門。入トキ一門中ニ。攝ス無量三
T2213_.58.0048a27: 至釋論等文者。彼ハ且ク以教門施設故。以
T2213_.58.0048b02: 乘也。所以然者。能入之門眞如也。所入之 T2213_.58.0048b03: 法眞如也。故能入所入共莫非眞如不變之 T2213_.58.0048b04: 體。故龍論云。所謂以眞如體而爲其門所趣
T2213_.58.0048b07: 法相。遍滿遍滿平等平等。一味一相。皆
T2213_.58.0048b10: 情門之時ハ且ク爲誘引中下機ヲ雖論能入所 T2213_.58.0048b11: 入。表徳ノ實談ニハ能所一體平等法界也。所謂 T2213_.58.0048b12: 六大一實也。豈門外論寶所耶。若方便之 T2213_.58.0048b13: 外ニ論實義者。表徳之實相有ン何軌摸カ耶。 T2213_.58.0048b14: 故眞語爲門ト者。是則正指三密奧源六大一 T2213_.58.0048b15: 實即爲門也耳 T2213_.58.0048b16: 五從自心下。明五點義中。自心發菩提者。第
T2213_.58.0048b24: 義也。所以然者。從中臺出四葉ニ故。以無 T2213_.58.0048b25: 點字爲胎藏界大日種子。即此意也。若 T2213_.58.0048b26: 以東方爲發菩提心者。以無點字爲東 T2213_.58.0048b27: 方。以第五衆點具足 T2213_.58.0048b28: 布ノ曼荼羅皆以如是圖畫ス。是從因向果之 T2213_.58.0048c01: 意也。然如是四點ハ是皆本有淨菩提心ノ之上ノ T2213_.58.0048c02: 本有四徳也。所謂字輪品疏云。如ハ阿ノ單ノ是 T2213_.58.0048c03: 菩提心。若傍角ニ加畫。即是行也。此是菩 T2213_.58.0048c04: 提心并行也。若上ニ加點者。即是菩提心并 T2213_.58.0048c05: 大空ナリ。離一切相成菩提也。若阿字ノ傍ニ加
T2213_.58.0048c09: 大法界之淨菩提心經テ於四處ニ裝束スル因行 T2213_.58.0048c10: 證入ヲ也。故知今復如是。自心ト者本有淨 T2213_.58.0048c11: 菩提心無點阿字也。發菩提者本有淨菩 T2213_.58.0048c12: 提心之上ノ本有無作ノ發心也。第二句ニ即心ト T2213_.58.0048c13: 者是又本有淨菩提心無點阿字也。具萬行 T2213_.58.0048c14: 者本有淨菩提心之上ノ本有無作之萬行也
T2213_.58.0048c17: 四言ハ本有淨菩提心之上ノ本有無作ノ正覺也
T2213_.58.0048c20: 本有淨菩提心之上ノ本有無作之大涅槃也
T2213_.58.0048c23: 提心ノ上ノ無作ノ大悲也。第六句ニ嚴淨心佛國 T2213_.58.0048c24: 者。心之一字者本有淨菩提心也。嚴淨心佛 T2213_.58.0048c25: 國之四言ハ本有淨菩提心之上ノ本有無作大 T2213_.58.0048c26: 智也。此兩句合シテ成ス第五衆點具足ノ字ヲ也。 T2213_.58.0048c27: 上來六句ノ中ニ皆心ト者本有六大法界之三世 T2213_.58.0048c28: 常恒任運無作ノ威儀作業也。爰以悉地出現 T2213_.58.0048c29: 品中説二明。所謂五字明ト四字眞言ト也。是 T2213_.58.0049a01: 則五字明者。今所言心之一字ナリ。即本有六
T2213_.58.0049a04: 界之三世常恒任運無作ノ振舞ヲ名發心名 T2213_.58.0049a05: 修行名成正覺名證涅槃也。故知ヌ六大法 T2213_.58.0049a06: 界本有常恒也。所振舞四點亦本有常恒也。 T2213_.58.0049a07: 如是六大法界之四點ノ振舞從縁而顯レ。起滅 T2213_.58.0049a08: 邊際不可得也。抑所言六大法界ト者唯是直ニ T2213_.58.0049a09: 一切衆生色心實相也。上從大日遍照下 T2213_.58.0049a10: 至マテ阿鼻苦生平等ニ具足無有差別。是名 T2213_.58.0049a11: 爲一體速疾力三昧。所言四點功徳者。更 T2213_.58.0049a12: 無シ別物唯是一切衆生行住坐臥ノ威儀作業 T2213_.58.0049a13: 吐氣發言屆申支節是也。上從毘盧遮那如 T2213_.58.0049a14: 來。下至銅柱鐵床群類。誰人何ノ族カ不行四 T2213_.58.0049a15: 點之功徳。不ヤ住欲觸愛慢之三摩地ニ。然則 T2213_.58.0049a16: 諸佛與異生同等ニ振舞四點功徳ヲ。平等ニ住ス T2213_.58.0049a17: 欲觸愛慢ニ。故知一切衆生自本以來三世常 T2213_.58.0049a18: 恒ニ住佛行佛所作ニ。振舞因行證入之四 T2213_.58.0049a19: 點ヲ。衆生不覺知之妄ニ起自他彼此之分 T2213_.58.0049a20: 別。成就種種不實業。流轉ス五道六道。諸佛 T2213_.58.0049a21: 如實覺知之。入ヲ三平等句之奧源住ス三世 T2213_.58.0049a22: 常恒之法樂ニ。迷與悟。苦與樂。唯有リ知ト與ニ T2213_.58.0049a23: 不知。如來之舊迅設教之元意專ラ在リ此。學 T2213_.58.0049a24: 者能能思察之而已 T2213_.58.0049a25: 六從從因下。明住心義中。從因至果者指次 T2213_.58.0049a26: 上五點之義也。皆ト者指行證入也。以無所 T2213_.58.0049a27: 住者。本有淨菩提心字體是也。而住者指 T2213_.58.0049a28: 四點之能住也。其心ト者本有淨菩提心己體 T2213_.58.0049a29: 即成所住也 T2213_.58.0049b01: 問曰。今所言住心者。其能住所住之樣如何 T2213_.58.0049b02: 答。且有二義。一云。住者心數之諸尊ハ是 T2213_.58.0049b03: 能住之人也。心者心王之己體。是所住之地 T2213_.58.0049b04: 也。言ハ三劫六無畏十住心等心數ノ諸法安住 T2213_.58.0049b05: 心王阿字大地也。是以入祕密曼荼羅位品 T2213_.58.0049b06: 等ノ意。心王之大壇地ノ上ニ心數諸尊安住スル。此 T2213_.58.0049b07: 意也。一云。心者能住也。住者所住也。言ハ心 T2213_.58.0049b08: 數諸尊之身中ニ心王大日尊住在スルカ故也。以 T2213_.58.0049b09: 上兩義何モ雖有其謂。以初義爲師傳。是 T2213_.58.0049b10: 則相應於曼荼羅ニ故也 T2213_.58.0049b11: 七從故下。明結歸中。故者指上之言也。入 T2213_.58.0049b12: 眞言門住心者。若存梵語。應云
T2213_.58.0049b21: T2213_.58.0049b22: T2213_.58.0049b23: T2213_.58.0049b24: T2213_.58.0049b25: 沙門阿寂記
T2213_.58.0049b28: 標三密。二明列三密名。三正明三密加持。四
T2213_.58.0049c02: 無量無邊不可勝計。雖然今略擧三密。無量 T2213_.58.0049c03: 方軌皆攝盡。故云略有三事也 T2213_.58.0049c04: 二從一者下。明列三密名中。一者身密門 T2213_.58.0049c05: 者。理智和合之體名爲身。是則可見有對之 T2213_.58.0049c06: 法也。復次眞言行者瑜伽中ノ所住ノ密印ヲ名 T2213_.58.0049c07: 爲身密也。密者如下釋。門者如次上釋。二 T2213_.58.0049c08: 者語密者。是則聲經テ七處有言語。是則可 T2213_.58.0049c09: 聞無對之法也。三者心密門者集起名曰心 T2213_.58.0049c10: 也。是事下當廣説等者。是則指具縁品以下 T2213_.58.0049c11: 等諸品也。所謂如密印品等説身密。如普 T2213_.58.0049c12: 通品等説口密。如祕密曼荼羅品等之説意 T2213_.58.0049c13: 密ナリ學者臨文悉可識知耳 T2213_.58.0049c14: 三從行下。正明三密加持中。以此三方便者。 T2213_.58.0049c15: 指三密要行也。謂身密印契。口密眞言。心 T2213_.58.0049c16: 觀念是也。依如此三密平等之加持故。轉 T2213_.58.0049c17: 無始生死三業之罪障。速疾得見自身本有 T2213_.58.0049c18: 三部之聖衆。故云以此三方便自淨三業。是 T2213_.58.0049c19: 則行者加持也。亦名自身加持也。即以如來 T2213_.58.0049c20: 等者。依行者自淨三業之泥濁故。如來三 T2213_.58.0049c21: 密ノ天月浮フ影ヲ於行者ノ心水ニ。故如來三密遍 T2213_.58.0049c22: 法界無所不至故。行者三密遍法界。而亦 T2213_.58.0049c23: 無所不至。如來三密與行者三密。平等平 T2213_.58.0049c24: 等一相一味ナリ。離能所之相。猶如虚空。離 T2213_.58.0049c25: 諸相而爲萬法所依。譬如如意珠出生スルカ T2213_.58.0049c26: 萬法也。如ナルヲ是名爲如來加持。故云爾也。 T2213_.58.0049c27: 既行者三密與如來三密。平等平等ニ。遍滿 T2213_.58.0049c28: 遍滿無二無別故ニ。如來所滿足十地波羅 T2213_.58.0049c29: 蜜刹那ニ成就圓滿シテ。全ク不經劫數。故云乃 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 [行番号:有/無] [返り点:無/有] [CITE] |