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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 595 596 597 598 599 600 601 602 603 604 605 606 607 608 609 610 [行番号:有/無] [返り点:無/有] [CITE]
T2217_.59.0585a01: 喩而顯通後二歟。問。初二菩薩雖云利 T2217_.59.0585a02: 根猶云久集無量福智。非是頓證人。又初 T2217_.59.0585a03: 菩薩云遇佛聞是大乘。可大品經。*若爾何 T2217_.59.0585a04: 以此二菩薩爲即身頓成證乎 答。既云 T2217_.59.0585a05: 未發心前指宿善云久集福徳智也。故疏 T2217_.59.0585a06: 第四云。若諸衆生未曾於過去無量佛所久 T2217_.59.0585a07: 種善根於此祕密乘未曾修習則造次聞
T2217_.59.0585a10: 乗歟。猶如楞伽經云我乘大乘無上法矣。 T2217_.59.0585a11: 大師住心論云。牛羊等車徐進必經三大無 T2217_.59.0585a12: 數劫。神通寶輅凌虚空速飛一生之間必至
T2217_.59.0585a15: 文永十一年於高野山丈六堂坊草之
T2217_.59.0585a18: T2217_.59.0585a19: T2217_.59.0585a20: T2217_.59.0585a21: 疏卷第一之二 T2217_.59.0585a22: 如是我聞等者。智證大師抄云。如是我聞者 T2217_.59.0585a23: 約已開門爲阿難我。若爾阿難非大日侍 T2217_.59.0585a24: 者。何稱我聞。阿闍梨云。約法界通開義無
T2217_.59.0585a27: 遮那對於聲聞。何非阿難我耶。示明文 T2217_.59.0585a28: 佛心經下卷有毘盧遮那對告阿難之文。 T2217_.59.0585a29: 煩故不具引。既有對告文。何故非阿難之
T2217_.59.0585b04: 總持藏爲金剛手受持。祕藏記爲結集者
T2217_.59.0585b11: 約結集伴通阿難歟。若依結集主者金剛 T2217_.59.0585b12: 手也。故安然釋云。若約結集主者是金剛
T2217_.59.0585b15: 題説藏記文唯金剛手結集也。既云顯教中 T2217_.59.0585b16: 依智論等説歟。彼論云。迦葉・阿難於王舍 T2217_.59.0585b17: 城結集三藏爲聲聞藏。文殊・阿難於鐵圍
T2217_.59.0585b20: 手受持。全非阿難傳持也。若爾何撿六度 T2217_.59.0585b21: 經明文撿佛心經一説遮金薩結集義。況 T2217_.59.0585b22: 對告人未必結集者。恐似守株費智耳。但 T2217_.59.0585b23: 祕藏記總別釋是於前四藏作總別也。又 T2217_.59.0585b24: 普賢金薩顯密異。故理趣釋云。是菩薩本是 T2217_.59.0585b25: 普賢。從大日如來受金剛杵之故名金剛
T2217_.59.0585b28: 聞。今疑此經釋迦如來滅度後八百年時*毘 T2217_.59.0585b29: 盧遮那自對普賢執金剛手等而説。爾時阿 T2217_.59.0585b30: 難迦葉等久已滅度。誰言我聞。若言龍樹 T2217_.59.0585c01: 菩薩結集者復從毘*盧遮那佛口傳普賢。 T2217_.59.0585c02: 從普賢傳龍樹。如何龍樹稱我聞。若言普 T2217_.59.0585c03: 賢我聞者不爾。普賢菩薩非二乘凡夫肉眼
T2217_.59.0585c06: 薩出時以爲説經之時出阿難・迦葉生疑。 T2217_.59.0585c07: 是大過也。又龍樹結集不足起言。如是我 T2217_.59.0585c08: 聞是金剛手語也。開題云。之語也。
T2217_.59.0585c11: 乘凡夫不見普賢者。普賢觀經説四衆八
T2217_.59.0585c14: 義訣云。經篋廣長如床厚四五尺有無量
T2217_.59.0585c17: 如來懸記之時。非啻害密藏宗旨亦闇違 T2217_.59.0585c18: 顯經明文矣。言交雜人間結集者智度論 T2217_.59.0585c19: 釋顯結集云。佛滅度後文殊・彌勒等諸大
T2217_.59.0585c22: 不許者又顯經結集同疑 T2217_.59.0585c23: 經初五義等者。抄云。如來説法有五成就言 T2217_.59.0585c24: 如是我聞者信成就也。一時者時成就也。薄 T2217_.59.0585c25: 伽梵者教主成就也。住如來加持法界宮乃 T2217_.59.0585c26: 至生大樓閣寶王等所成就也。其金剛名曰
T2217_.59.0585c29: 成加通序之旨。若五義非五成者何作此 T2217_.59.0586a01: 釋耶。故抄釋五成就畢般若燈論亦有六
T2217_.59.0586a04: 直牒經文不云疏云。可悉之又義云。以 T2217_.59.0586a05: 五字義爲五義非五成也。次下文如智論
T2217_.59.0586a08: 時。問曰。佛經何以故初稱如是語。答曰。佛 T2217_.59.0586a09: 法大海信爲能入智爲能度。如是者即是 T2217_.59.0586a10: 信也。我者佛弟子等。雖知無我隨俗法 T2217_.59.0586a11: 説我非實我也。聞者非耳根。非耳根能 T2217_.59.0586a12: 聞聲。亦非耳識亦非意識。是聞聲事從多 T2217_.59.0586a13: 因縁生。一者。問曰。佛法中數等法實無。陰・ T2217_.59.0586a14: 界・入所不攝故。何以言一。答曰。隨世俗故 T2217_.59.0586a15: 有一。時者。有人言。一切天地好醜皆以時
T2217_.59.0586a18: 也。既智論説分明。定知五義非五成就也。所 T2217_.59.0586a19: 以一時已上讓智論薄伽梵已下牒釋故。私 T2217_.59.0586a20: 更加一解云。通序六句中前五句云五義 T2217_.59.0586a21: 歟。今所牒如是乃至法界宮文六句中五句 T2217_.59.0586a22: 有之故。故准智論文説六成就。開信與聞
T2217_.59.0586a27: 智度者。衆成中又綺所成而文不一純故 T2217_.59.0586a28: 且除之歟。重意云。五字爲五義可爲正 T2217_.59.0586a29: 説。智論略説如是我聞一時五字別義竟之
T2217_.59.0586b03: 總説六義未明所據。今記論意令易可 T2217_.59.0586b04: 知。然案智論。如是我聞一時牒爲一段開 T2217_.59.0586b05: 爲五種結爲三句。謂一如是二我三聞四 T2217_.59.0586b06: 一五時。是爲五語。如是爲一我聞爲二一 T2217_.59.0586b07: 時爲三。是爲三句。聞即我聞一是時數故。 T2217_.59.0586b08: 故結爲三句也。但論旨難尋。依順先聖且
T2217_.59.0586b15: 由來等別説之時置此言歟。大日經供養法 T2217_.59.0586b16: 卷云。右阿闍梨所集大毘*盧遮那成佛神變 T2217_.59.0586b17: 加持經中供養儀式具足竟。傳度者頗會意
T2217_.59.0586b21: 大本有十萬偈等者。開題云。此經總有三本。 T2217_.59.0586b22: 一法爾常恒本。諸佛法曼荼羅是也。二分 T2217_.59.0586b23: 流廣本。龍猛所誦傳十萬頌經是也。三略
T2217_.59.0586c02: 流中廣本故云大本歟。下略有十萬者。望 T2217_.59.0586c03: 常恒本故云略歟海雲記云。此經梵筴有 T2217_.59.0586c04: 三本。廣本十萬偈。若依梵本具譯可有三 T2217_.59.0586c05: 百餘卷已來。廣本在西國不到此土。梵本 T2217_.59.0586c06: 經略本四千偈。更有略本二千五百偈。中天
T2217_.59.0586c13: 經序略本雖同記一本亦背疏文耳 T2217_.59.0586c14: 傳法聖者等者。開元録第九云。大毘*盧遮那
T2217_.59.0586c17: 言歸迴至北天無幸而卒。所持梵本有勅 T2217_.59.0586c18: 迎還北在西京華嚴寺。取掌無畏與沙門 T2217_.59.0586c19: 一行於彼簡得數本梵經。還遂爲沙門一 T2217_.59.0586c20: 行譯大毘*盧遮那經。其經具足梵文有十 T2217_.59.0586c21: 萬頌。今所出者撮其要取最。沙門寶月譯
T2217_.59.0586c28: 部教持念次第共成一卷成七卷共成一
T2217_.59.0587a02: 存第七卷者。應云此經七卷三十六品。故 T2217_.59.0587a03: 知第七卷是六卷所攝也。問。傳法聖者誰 T2217_.59.0587a04: 人耶。答。准録中今經梵本無畏從無行相 T2217_.59.0587a05: 承。傳法聖者指無行歟。或龍智金剛智等 T2217_.59.0587a06: 歟。其故開題中十萬頌。或云龍猛誦出或 T2217_.59.0587a07: 云金剛智誦傳。既彼二聖誦傳是分流廣 T2217_.59.0587a08: 本。故知今三千頌龍智金剛智等取其要歟。 T2217_.59.0587a09: 又十萬頌雖云龍猛誦傳亦不妨金剛手。 T2217_.59.0587a10: 准知三千頌通龍猛歟。問。龍猛誦出未審。 T2217_.59.0587a11: 大日經序云。北天竺國勃嚕羅國中有大石 T2217_.59.0587a12: 山。壁立干雲。於其半腹有藏祕法窟。數 T2217_.59.0587a13: 千猿猴捧經出。暴風*忽至吹一梵篋下來。 T2217_.59.0587a14: 樵夫取之獻王。王歡喜與之善無畏。無畏
T2217_.59.0587a17: *盧遮那佛付屬金剛手菩薩經數百年 T2217_.59.0587a18: 傳中印度那蘭陀寺達磨掬多。達*磨付屬
T2217_.59.0587a21: 屬金剛手。金剛手次傳付屬那蘭陀寺達摩 T2217_.59.0587a22: 掬多阿闍梨。阿闍梨次屬中天竺國主釋迦
T2217_.59.0587a25: 空表製集等專以兩部祕藏之經偏存鐵塔 T2217_.59.0587a26: 流傳之旨。又龍猛論中載今經。若不傳則 T2217_.59.0587a27: 何引自造論乎。故表製集四云。昔毘*盧 T2217_.59.0587a28: 遮那經。以瑜伽無上祕密最大乘教傳於 T2217_.59.0587a29: 金剛*薩埵。金剛*薩埵數百歳方得龍猛菩 T2217_.59.0587b01: 薩而授焉。龍猛又數百歳乃傳龍智阿闍梨。 T2217_.59.0587b02: 龍智又數百歳傳金剛智*阿闍梨。金剛智 T2217_.59.0587b03: 振錫東來傳於和尚。自法身如來至于和
T2217_.59.0587b06: 猶見在南天竺國傳授金剛頂瑜伽經及毘
T2217_.59.0587b09: 傳則龍智何爲傳授法門乎。依此等心大 T2217_.59.0587b10: 師住心論中擧兩部*曼陀羅畢云。若爾誰 T2217_.59.0587b11: 傳。答。初從大日如來至青龍阿闍梨有
T2217_.59.0587b16: 雖唐家人師是惠果二傳之孫弟。展轉設有 T2217_.59.0587b17: 誤大師惠果面授之弟子。親受何有疑乎。又 T2217_.59.0587b18: 惠果行状云。常語門人曰。金剛界大悲胎 T2217_.59.0587b19: 藏兩部大教者諸佛祕藏即身成佛之路。訶 T2217_.59.0587b20: 陵辨弘新羅惠日竝授胎藏師位。釼南惟上 T2217_.59.0587b21: 河北義圓授金剛界大法。義明供奉亦授兩 T2217_.59.0587b22: 部大法。今有日本沙門來求聖教。以兩部 T2217_.59.0587b23: 祕奧壇儀印契漢梵無差悉受於心猶如
T2217_.59.0587b28: 大師。又請來表云。和尚告曰。我先知汝來 T2217_.59.0587b29: 相待久矣。今日相見大好大好。報命欲竭無
T2217_.59.0587c03: 簡餘人而云無人付法。同*門賢弟猶不比 T2217_.59.0587c04: 肩。況孫弟海雲等成同日論哉。次付經序 T2217_.59.0587c05: 者。石窟梵篋無畏直相承翻之歟。然今文 T2217_.59.0587c06: *阿闍梨傳者指無畏也。彼説云。傳法聖者
T2217_.59.0587c09: 之安然又付二過不用之。一違胎藏相承
T2217_.59.0587c15: 軌非大師請來也。何爲難矣。抑南天北天之 T2217_.59.0587c16: 相承自門他門之諍論也。然眞言祕教以東 T2217_.59.0587c17: 寺爲正。故大原長宴僧都四十状云。池上廣 T2217_.59.0587c18: 慶*阿闍梨云。伺習諸家灌頂無過東寺
T2217_.59.0587c21: 南天歸之後唯授惠果一人。惠果和尚又 T2217_.59.0587c22: 唯授弘法大師。不授餘人。是故惠朗紹六 T2217_.59.0587c23: 爲七不得師位。義明印可紹攝不謂入室。 T2217_.59.0587c24: 不空惠果既不授之。隨誰傳哉。而他家與
T2217_.59.0587c28: 云誦出金剛頂百千頌。未云誦持毘*盧遮 T2217_.59.0587c29: 那經。又不思議疏中明今經第七卷由來云。 T2217_.59.0588a01: 無畏三藏於金栗王塔下依聖加被感得
T2217_.59.0588a05: 法明道徳。何於兩部有所殘耶。彼義訣 T2217_.59.0588a06: 中。龍猛未入鐵塔前大日如來現其身授
T2217_.59.0588a09: 得金剛頂經梵本猶誦傳之。況既蒙指授。 T2217_.59.0588a10: 大日經廣本悋何不授*耶。又於今經第七 T2217_.59.0588a11: 卷者。凡雖有鐵塔梵本修持行儀未明故 T2217_.59.0588a12: 求聖加被更感得供養次第法也。非六卷 T2217_.59.0588a13: 梵本外更有第七卷梵本歟。依之第七卷初
T2217_.59.0588b05: 中探取此品所有津要獨成一卷分爲五
T2217_.59.0588b08: 梵本譯成六卷。又總集一部教持念次第
T2217_.59.0588b11: 經同本異譯。而彼經龍猛到鐵塔下時。毘 T2217_.59.0588b12: *盧遮那於空中爲龍猛説也。彼念誦法 T2217_.59.0588b13: 既大日説。此第七卷無畏私撰乎。故同題云。
T2217_.59.0588c06: 窟梵篋譯爲七卷。彼已有第七卷梵本。何 T2217_.59.0588c07: 云私撰出乎。或云。義釋文温古智嚴再治 T2217_.59.0588c08: 時加人言歟。二十卷草本疏中無彼説故。
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T2217_.59.0591b14: 加之歟。中川序分義云。十卷本智證裏書 T2217_.59.0591b15: 云。此三千頌不是大本故梵文上不題通
T2217_.59.0591b19: 梵者謂薄伽聲依六義轉。如有頌言。自在 T2217_.59.0591b20: 熾盛與端嚴名稱吉祥及尊貴。如是六種 T2217_.59.0591b21: 義差別。應知總名爲薄伽。如是一切如來 T2217_.59.0591b22: 具有於一切種皆不相離。是故如來名薄 T2217_.59.0591b23: 伽梵。其義云何。謂諸如來永不繋屬諸煩 T2217_.59.0591b24: 惱故具自在義。炎猛智火所燒練故具熾 T2217_.59.0591b25: 盛義。妙三十二大士相等於莊嚴飾故具 T2217_.59.0591b26: 端嚴義。一切殊勝功徳圓滿無不知故具名 T2217_.59.0591b27: 稱義。一切世間親近供養咸稱讃故具吉祥 T2217_.59.0591b28: 義。具一切功徳常起方便利益安樂一 T2217_.59.0591b29: 切有情無懈廢故具尊貴義。或能破壞四
T2217_.59.0591c09: 趣釋云又有六義如聲論所釋者。指聲論 T2217_.59.0591c10: 師云論師歟 T2217_.59.0591c11: 今此宗中薄伽梵是能破義者。問。今此能
T2217_.59.0591c16: 中能破義爲證。況又佛地中六義外擧破 T2217_.59.0591c17: 魔義。故依之。理趣釋云。時薄伽梵者能義 T2217_.59.0591c18: 破義也。所破者破四魔也。又有六義如聲
T2217_.59.0591c22: 其一歟。所以指佛地云其一。非指六義
T2217_.59.0591c29: 彼釋中四六配屬時。有徳配端嚴吉祥巧分 T2217_.59.0591d07: 別爲名稱義有名聲屬餘三義。全無能破 T2217_.59.0591d08: 配當。故知四者言總也。應云三六開合異
T2217_.59.0591d12: 者。彼又顯論難云今宗何。答。或於佛地 T2217_.59.0591d13: 中引聲論頌歟。故指聲論師云論師六義。 T2217_.59.0591d14: 以佛地破魔義云今此宗歟。或佛地中六 T2217_.59.0591d15: 義但以句義釋薄伽梵未及字義。然智論 T2217_.59.0591d16: 必以字義訓釋多名。故二論相望智度義勝 T2217_.59.0591d17: 故爲今宗義也。故抄云。謂彼顯宗之中。具 T2217_.59.0591d18: 足六義都名一薄伽梵。更無別義。今此宗
T2217_.59.0591d21: 祖。親光唯顯師故 T2217_.59.0591d22: 以大智明等者。以大日大圓智明破因海 T2217_.59.0591d23: 無明分位九種戲論妄識義也。無明者智
T2217_.59.0591d26: 始間隔暗惑自除也。是即非斷煩惱體。除 T2217_.59.0591d27: 非菩提之間隔故云能破也。故摩訶衍論
T2217_.59.0592a01: 釋論亦云等者。智論第二云。復次頗伽名破。 T2217_.59.0592a02: 婆名能。能是能破婬怒癡故稱爲頗伽婆。 T2217_.59.0592a03: 問曰。阿羅漢辟支佛亦破婬怒癡。與佛 T2217_.59.0592a04: 何異。答曰。阿羅漢辟支佛雖破三毒亦 T2217_.59.0592a05: 不了了盡。譬如香在器中香雖無餘氣故 T2217_.59.0592a06: 在。有如草木薪火燒之烟盡炭灰不盡火力 T2217_.59.0592a07: 薄故。佛三毒永盡無餘。譬如劫盡火燒須 T2217_.59.0592a08: 彌山一切地都無煙無炭。如舍利弗瞋恚 T2217_.59.0592a09: 氣殘難陀婬欲氣殘畢陵伽婆蹉慢氣殘。譬
T2217_.59.0592a15: 對菩薩云未盡歟。或二乘倶有利鈍故。利 T2217_.59.0592a16: 二類斷種鈍二人不然。今擧鈍二乘。經文 T2217_.59.0592a17: 大師釋約利縁覺歟。或種習別故。抄云。雖
T2217_.59.0592a20: 復次帝釋等者。第二約女人釋薄伽義有 T2217_.59.0592a21: 二義。一息煩惱義二所從生義。此中所從 T2217_.59.0592a22: 生者從所生子能生母立名。謂人子所從 T2217_.59.0592a23: 母生故也。疏十七云。如來即是一切善法
T2217_.59.0592a26: 是從生義。如人胎分成就時出離胎藏。如來 T2217_.59.0592a27: 亦爾。淨菩提心究竟圓滿時出過一切諸觀
T2217_.59.0592b02: 乘大日經宗亦金剛乘故云爾也。又准下若 T2217_.59.0592b03: 解金剛頂十六大生釋可金剛頂部因便明 T2217_.59.0592b04: 彼義也。即翻此義者。暫息永息等異故云
T2217_.59.0592b07: 佛也。故疏第七云。如來無礙知見在一切衆 T2217_.59.0592b08: 生相續中法爾成就無有缺滅。以於此眞 T2217_.59.0592b09: 言體相不如實覺故名爲生死中人。若能
T2217_.59.0592b12: 論中有此例。此者般若佛母也。一切善心 T2217_.59.0592b13: 與此智相應而斷煩惱故。倶舍云。若離擇
T2217_.59.0592b19: 上釋云。據宗心有互出生之義。或顯曰不
T2217_.59.0592b23: 有如是隱語者。抄云。不可説直是般若佛 T2217_.59.0592b24: 母故言女人。此宗多有如此隱密之語。修
T2217_.59.0592b27: 實義。如大乘十法經説聲聞成佛。是佛祕 T2217_.59.0592b28: 密之教。其實不可成佛而説成佛。是密意 T2217_.59.0592b29: *之説故。今眞言教詞淺旨深。是名諸佛密 T2217_.59.0592c01: 語。如説觀音瑜伽中云男女二根和合能 T2217_.59.0592c02: 作佛事。是以定惠和合。生諸佛子。非實男
T2217_.59.0592c07: 礙知見人故云佛母。此智冥會自證境直 T2217_.59.0592c08: 不可説故以男女相應示之。云如是隱語 T2217_.59.0592c09: 觸類思之也。得與相應者理智冥合義也。 T2217_.59.0592c10: 問。相應於心心所云之。何理智冥合云相 T2217_.59.0592c11: 應*耶。答。彼權宗意也。祕教理智又云相 T2217_.59.0592c12: 應。故釋論中理智云相應但有。字義云。理
T2217_.59.0592c17: 皆異佛地論六義。此三義大悲胎藏三部*曼
T2217_.59.0592c20: 釋有名聲語密即蓮華部。増益故云持資財 T2217_.59.0592c21: 者。第二復次相應義即佛部。定惠相應理智
T2217_.59.0592c24: 第也 T2217_.59.0592c25: 釋論亦云婆伽言徳等者。智論第二云。何名 T2217_.59.0592c26: 頗伽婆。天竺語婆伽秦言徳。婆言有。是名 T2217_.59.0592c27: 有徳復次頗伽名分別。婆名巧用。總相別 T2217_.59.0592c28: 相巧分別諸法。是故名頗伽婆。復次頗伽 T2217_.59.0592c29: 名名聲。婆名有。是云有名聲。無有得徳 T2217_.59.0593a01: 名聲如佛者。轉輪聖王釋梵護世者無有
T2217_.59.0593a05: 取故。或有徳名聲離爲二。第二復次中又
T2217_.59.0593a08: 言及尊者等*者。或義云。言及尊者人直不
T2217_.59.0593a12: 智舍利弗等之例言之。應云薄伽梵毘
T2217_.59.0593a22: 身者。即應身他受用也。次疏釋成其所住 T2217_.59.0593a23: 處名佛受用身。言如來心王等者如來是 T2217_.59.0593a24: 所住心王爲能住。如一切諸佛説法儀式。皆 T2217_.59.0593a25: 住於應身即本地身爲教主也○推功歸 T2217_.59.0593a26: 本言法身説○依正尚無礙。豈佛身眞應而
T2217_.59.0593a29: 力加持門之談也。今此他受用雖凝然本有
T2217_.59.0593b03: 與自性身色相莊嚴音聲説法無二無別也。 T2217_.59.0593b04: 故知。自性身加被他受用身即令説自内
T2217_.59.0593b07: 此經。然於薄伽梵本地身説依華嚴作二 T2217_.59.0593b08: 釋。就三乘教云推功歸本。此復馳胸臆而 T2217_.59.0593b09: 會文依一乘教云。眞應無礙則復駈自宗
T2217_.59.0593b14: 身之名必由自受法樂之義而作其教主。 T2217_.59.0593b15: 不必從説由。彼身非自受用而爲自受説 T2217_.59.0593b16: 法。能説不受名自性身。能説亦受名受用
T2217_.59.0593b19: 大經藏在華嚴界説。實是華嚴深密祕分。其 T2217_.59.0593b20: 本未來此。是舍那他受用説。其中亦有自 T2217_.59.0593b21: 證化他法門。若大日金剛頂經等在法界宮
T2217_.59.0593b24: 有二重。通自性身通住餘三身説法。諸身 T2217_.59.0593b25: 説法皆自性身所作故。別者四種身各説故。 T2217_.59.0593b26: 又通者四身聖衆各住自證三昧故云通別 T2217_.59.0593b27: 者自性法身皆其主故。獨説一切故。以爲 T2217_.59.0593b28: 教主。所以云別。又二重各翻對通別可知 T2217_.59.0593b29: 之。隨他四身通別義准上二門可知之。大 T2217_.59.0593c01: 師御意以隨自意四種中自性身爲教主兼 T2217_.59.0593c02: 伴通四身。慈覺安然等以自受用身爲教 T2217_.59.0593c03: 主兼餘三身説。覺超云他受用。覺苑云他
T2217_.59.0593c06: 身大毘*盧遮那如來與自眷屬四種法身 T2217_.59.0593c07: 住金剛法界宮及眞言宮殿等自受法樂故
T2217_.59.0593c13: 身癈立歟。故古徳祕釋中引聖位禮懺二文
T2217_.59.0593c17: 教主。何況他受變化等乎。問。住心論十云。 T2217_.59.0593c18: 薄伽梵者總擧塵數諸尊徳號具釋如疏住 T2217_.59.0593c19: 者顯能所二住。言各各諸尊住自證三昧 T2217_.59.0593c20: 句。如來加持廣大金剛法界宮者是則五佛 T2217_.59.0593c21: 之異名。大日寶幢開敷彌陀天鼓如次配。復 T2217_.59.0593c22: 次如來者大*曼荼羅身。金剛則三昧耶身。法 T2217_.59.0593c23: 界則達*磨*曼荼羅身。加持者事業威儀身 T2217_.59.0593c24: *也。此通三種*之身。廣大者明各各身量 T2217_.59.0593c25: 同虚空法界。言宮者顯所住處。今此心王
T2217_.59.0594a02: 梵即毘盧遮那本地法身即心王如來也。論 T2217_.59.0594a03: 意薄伽梵者總擧能住塵數諸尊。住者顯能 T2217_.59.0594a04: 所住。如來乃至宮者顯所住也。所住中有 T2217_.59.0594a05: 二意。一如來乃至法界者五佛也。宮者定也。 T2217_.59.0594a06: 謂以五佛之所證定爲所住處。二如來*等 T2217_.59.0594a07: 者四種*曼荼羅身也。宮如前。謂以四曼廣 T2217_.59.0594a08: 大身之所證爲所住處。准此所住故知。能 T2217_.59.0594a09: 住薄伽梵者五佛四曼塵數諸尊徳號。若爾 T2217_.59.0594a10: 薄伽梵是唯大日*耶。答。疏論意別。疏就 T2217_.59.0594a11: 最勝且云大日。論盡能住故云塵數。若就
T2217_.59.0594a14: 住可有五佛四*曼身故薄伽梵句釋塵數
T2217_.59.0594a17: 慈覺釋中金剛頂經一切如來釋大日。或以 T2217_.59.0594a18: 薄伽梵諸佛通名今名大日故云爾。非取 T2217_.59.0594a19: 諸尊也。故論云具釋如疏。若與疏異者何 T2217_.59.0594a20: 讓疏*耶。但住處句配五佛者今經異顯經 T2217_.59.0594a21: 住所又如來身故云爾。故大師祕經注釋云。
T2217_.59.0594a29: 土中以受用等三身爲説主故。又古徳釋 T2217_.59.0594b01: 既云四*曼身。何爲難。自性身有四*曼身 T2217_.59.0594b02: 故。四*曼義釋一往釋歟。又義云 T2217_.59.0594b03: 次云如來是佛加持身者。智證大師抄云。佛
T2217_.59.0594b06: 身。當報身也。亦名字門道具足佛也。亦名 T2217_.59.0594b07: 具身加持也。其所住處者即通受用變化身
T2217_.59.0594b10: 法門眷屬皆住彼法界宮受法樂内證。遍 T2217_.59.0594b11: 滿生死中利益衆生利他也。爰知自性身 T2217_.59.0594b12: 住加持之時有自他受法樂一切皆無非
T2217_.59.0594b15: 住自性身也。所加持即八葉乃至第四重釋迦 T2217_.59.0594b16: 世天等自他受用變化等流也。攝四重圓壇
T2217_.59.0594b21: 故。本地無相位亡言語。加持身是今經教主 T2217_.59.0594b22: 故云曼荼羅中臺尊也。疏第三云。然以如 T2217_.59.0594b23: 來加持故從佛菩提自證之徳現八葉中臺
T2217_.59.0594b29: 教主義同故云爾也。本地自證位無言語故 T2217_.59.0594c01: 現加持身説今經。故云字門道具足也。故 T2217_.59.0594c02: 經具縁品云。此第一實際以加持力故爲
T2217_.59.0594c06: 身永異受用身以下加持身故云具身加持 T2217_.59.0594c07: 也。然古徳未知自性身中有加持身。或云 T2217_.59.0594c08: 本地自證之境而害經疏自證無言之文。 T2217_.59.0594c09: 或云他受變化之説而同顯教三乘一乘之 T2217_.59.0594c10: 佛。恐隱疏家之深旨失宗家之本意歟。當 T2217_.59.0594c11: 知以中臺尊故不壞大師自性身説法之 T2217_.59.0594c12: 義。又以加持身故不違疏家神力加持三 T2217_.59.0594c13: 昧之説。疏中云本地法身者先擧能現本地 T2217_.59.0594c14: 身爲今教主所依。疏第三云菩提自證徳 T2217_.59.0594c15: 第六云菩提實義是也。具如疏後文中辨 T2217_.59.0594c16: 矣。文點云。次云如來者佛加持身之其所住
T2217_.59.0594c19: 主文句也。住如來下示住所文言也。故知 T2217_.59.0594c20: 以本地身爲教主。故大師以此文判自性 T2217_.59.0594c21: 身説法。然或云加持身或云符同須陀會 T2217_.59.0594c22: 天者神爾不改自性而有利他義。又雖住 T2217_.59.0594c23: 加持自性敢不變。如國王雖出外朝其體 T2217_.59.0594c24: 無替。故云如來金剛幻也。又法身色相無 T2217_.59.0594c25: 比況物故且寄色究竟處示有色相。非全 T2217_.59.0594c26: 隨類應同義耳。木幡義云。薄伽梵者理故 T2217_.59.0594c27: 云本地法身也。如來者即智故云受用身
T2217_.59.0595a04: 受用。又理智相應故云應身。非隨機應現
T2217_.59.0595a07: 爲能住。如一切諸佛説法儀式皆住於應 T2217_.59.0595a08: 身。即本地身爲教主也。推功歸本言法身
T2217_.59.0595a11: 身也。其所住處名佛受用身是智法身自受 T2217_.59.0595a12: 用即所加持身。令一切衆生見開悟三密。
T2217_.59.0595a15: 也。木幡義云。如來心王諸佛者毘盧遮那理 T2217_.59.0595a16: 也。其中者自受用智也。能住理住所住智故 T2217_.59.0595a17: 云住而住也。既遍一切加持力生者。依理 T2217_.59.0595a18: 智冥合加持力生他受用應身人也。理智同 T2217_.59.0595a19: 遍法界人法倶無分限故云遍一切所也。 T2217_.59.0595a20: 即與下釋成生加持身之由*也。而以下釋 T2217_.59.0595a21: 他受用報身義也。此報身義不同如常。如 T2217_.59.0595a22: 先*古徳釋云。大日經教主不二總體本地法
T2217_.59.0595a25: 三摩耶身也。謂理佛羯磨人住智身三形宮 T2217_.59.0595a26: 中也。既遍一切等者從理佛法界加持力生 T2217_.59.0595a27: 三摩耶受用住所也。既與下明所住宮與能 T2217_.59.0595a28: 住法身平等無二也。斯則依正輪圓之法界 T2217_.59.0595a29: 能所瑜伽之佛體故。而以下而實依正無二 T2217_.59.0595b01: 爲自受法樂且示依正*之別。猶如唯識論
T2217_.59.0595b05: 者。理佛云此。是能住故。智體云所住。即所 T2217_.59.0595b06: 居故 問。前云無相法身。今何云具三密 T2217_.59.0595b07: 乎 答。無相者約顯教遮情妄假之相。三密 T2217_.59.0595b08: 即就眞言表徳眞實之體故無違耳。或無相 T2217_.59.0595b09: 不具故云無相也。故疏二十云。此心即佛
T2217_.59.0595b19: 意經文如來者中臺加持身之所住也。故加
T2217_.59.0595b22: 以加持力生中臺藏身也。即與等者。顯此 T2217_.59.0595b23: 所生加持身與本地身無別義也。而以等 T2217_.59.0595b24: 者。如來住神變加持説三密法是遠爲
T2217_.59.0595c01: 者。佛住畢竟無相寂滅之法。以大悲故 T2217_.59.0595c02: 住於三昧令一切大會及無量衆生得見 T2217_.59.0595c03: 此大悲胎藏曼荼羅莊嚴大會嚴妙之法。即 T2217_.59.0595c04: 是於無相中而現有相。雖復有相而從因 T2217_.59.0595c05: 縁生即不生義同於性淨之法。而令衆生 T2217_.59.0595c06: 各隨本縁見種種色聞種種聲獲種種法 T2217_.59.0595c07: 各隨心器如法修行。有如是大因縁故又 T2217_.59.0595c08: 爲滿足金剛手所問之法令明白無餘故
T2217_.59.0595c11: 歟。問。自證無相位言心倶絶歟。答。言心 T2217_.59.0595c12: 倶離而心唯存。問。既云倶離何亦存心 T2217_.59.0595c13: 乎 答。雖離如義及一一心然猶不二心存
T2217_.59.0595c17: 提自心自覺。又不思議疏祕祕中祕釋云。本
T2217_.59.0595c20: 問。若爾與顯乘一心無相爲至極。而成契 T2217_.59.0595c21: 證絶言之義何殊乎 答。彼四言九心分位 T2217_.59.0595c22: 未及如義一一心。況不二心乎 問。若爾無 T2217_.59.0595c23: 相位唯識大無五大乎。答。法佛法爾六大 T2217_.59.0595c24: 自證位本有云六大法身。所以隨縁六大是 T2217_.59.0595c25: 色心無礙唯心唯色。故依唯心*之邊雖云 T2217_.59.0595c26: 不二心於法爾六大全無増減異矣彼本 T2217_.59.0595c27: 不生理自有理智者。理五大智識大也。可 T2217_.59.0595c28: 思之。尋云。能造六大色形有無如何。答。 T2217_.59.0595c29: 木幡義云。隨縁六大色心無礙故雖云識大 T2217_.59.0596a01: 亦有色形五大或無色形法位六大識大 T2217_.59.0596a02: 無色形五大有色形也。私云。若法爾若隨 T2217_.59.0596a03: 縁六大論色形是所生四*曼相也。能造六 T2217_.59.0596a04: 大若識若五大不可有色形堅濕燸動。無礙 T2217_.59.0596a05: 了知性故。實四大亦觸境非顯形二色故。但 T2217_.59.0596a06: 與顯異。彼有爲事法此無爲理性故 T2217_.59.0596a07: 次又釋歎加持住處等者。前擧住處體今歎 T2217_.59.0596a08: 住處徳也。論云。如來加持廣大金剛法界宮
T2217_.59.0596a11: 或又五佛縁起次第轉釋故論疏無c違。例如 T2217_.59.0596a12: 下四種身文轉釋又五字文中轉釋也。又住 T2217_.59.0596a13: 處配五佛是三摩耶身五佛歟。宮閣即如來 T2217_.59.0596a14: 三摩耶形故先徳釋云。法界宮者法界塔婆
T2217_.59.0596a17: 文歟 T2217_.59.0596a18: 此與釋論三種金剛三昧者。智論四十七云。 T2217_.59.0596a19: 問曰。三種三昧何以皆言金剛 答曰。初 T2217_.59.0596a20: 言金剛中言金剛輪後言如金剛。如金剛 T2217_.59.0596a21: 三昧佛説能貫穿一切諸法。亦無不見是 T2217_.59.0596a22: 金剛三昧能通達諸三昧。金剛輪三昧者得 T2217_.59.0596a23: 是三昧即能持諸三昧輪。是皆佛自説義。論 T2217_.59.0596a24: 者攝持義。言如金剛三昧者。能破一切諸 T2217_.59.0596a25: 煩惱結使無有遺餘。譬如釋提桓因手執
T2217_.59.0596a28: 故云大同歟。或終一義大同。意云。三種中
T2217_.59.0596b02: 一自受用遍法界宮。義釋云。大謂無邊際故
T2217_.59.0596b07: *耶 答。別圓兩教通有他受用。今此華藏 T2217_.59.0596b08: 世界圓他受用身土。於一世界分二義更
T2217_.59.0596b11: 即能破之義。法界者廣大*之義。即實智之 T2217_.59.0596b12: 體。宮者無相法身妙住之境心王所都心神 T2217_.59.0596b13: 所宅。此宮是古佛成道之處也。故云宮。隨 T2217_.59.0596b14: 如來所應之處無非是宮。所以名爲金剛
T2217_.59.0596b17: 也。又智證大師遮那土總云他受用土。恐 T2217_.59.0596b18: 非理。兩部經是理智法身境界故。當知大師 T2217_.59.0596b19: 御意此宮下釋成深祕法界宮義。釋論下引 T2217_.59.0596b20: 智度淺略宮簡異密宗義。今此宗下還成密 T2217_.59.0596b21: 乘義也、或所謂以下文述淺略義。所謂是後 T2217_.59.0596b22: 次義故 T2217_.59.0596b23: 古佛成菩提處者。疏第十六云。然此五事仍
T2217_.59.0596b29: 云。古佛成菩提者菩提實義也。疏第六云。謂
T2217_.59.0596c03: 加持身。故對彼云古佛耳 T2217_.59.0596c04: 摩醯首羅天宮者。智論第二云。如摩醯首羅
T2217_.59.0596c14: 釋論云第四禪等者。智論第九云。問曰。何以 T2217_.59.0596c15: 故名爲淨居天梵世天。答曰。第四禪有八 T2217_.59.0596c16: 種。五種是阿那含住處。是名淨居。三種凡夫 T2217_.59.0596c17: 聖人共住。過是八種有十住菩薩住所。亦
T2217_.59.0596c20: 報土。第十地居。爲三界所爲不爾乎。佛地 T2217_.59.0596c21: 論説。此他受用所居淨土爲第十地諸菩薩
T2217_.59.0596c24: 十八住處。無想天廣果天攝。非別處所。既 T2217_.59.0596c25: 云十八住處。復言無想攝廣果天。故自在 T2217_.59.0596c26: 宮非五淨居。若淨居攝處應十七非十八
T2217_.59.0596c29: 今疏意非三界攝。故下文非今説云不獨
T2217_.59.0597a03: 最近北邊布列五淨居衆○阿闍梨言此是 T2217_.59.0597a04: 五那含天子耳。過此以上有菩薩受佛識 T2217_.59.0597a05: 位處。亦名淨居天。多是一生補處菩薩。是
T2217_.59.0597a08: 三引起世經云。他化天上有魔波旬屬他
T2217_.59.0597a11: 上別有魔天處。近他化亦他化攝○依大 T2217_.59.0597a12: 智論。五淨居上別更有一菩薩淨居○是第 T2217_.59.0597a13: 十地菩薩住處。以此通前色界合有二十三
T2217_.59.0597a16: 色天攝也。依之或經云。有妙淨土出過三
T2217_.59.0597a19: 則自顯界外義歟。義章釋文點可讀以此
T2217_.59.0597a22: 今此宗明義等者。開題云。若據淺略義摩
T2217_.59.0597a26: 義者宮者無相法身妙住之境。此宮是古佛
T2217_.59.0597a29: 句深義結文也。然今文重釋前深祕意也。 T2217_.59.0597b01: 今指成佛外迹云深祕。對如常淺略故。若 T2217_.59.0597b02: 不爾者何今云有應之處矣。但上文所謂者 T2217_.59.0597b03: 復次義。非釋成上歟。猶如釋論中本論所 T2217_.59.0597b04: 謂云復次矣。或又轉釋深祕即爲淺略也。 T2217_.59.0597b05: 如疏下云轉釋佛莊嚴藏耳。當知智論義 T2217_.59.0597b06: 爲淺今經義爲深也 T2217_.59.0597b07: 神心所宅者靈明性云神心。即靈知神知義 T2217_.59.0597b08: 也。神心是能住自性理佛也。所宅即所住受 T2217_.59.0597b09: 用智身也 T2217_.59.0597b10: 謂隨如來有應之處等者。自在宮處所不定 T2217_.59.0597b11: 意歟。佛地論第一云。如是淨土爲與三界 T2217_.59.0597b12: 同一處所爲各別*耶。有義各別。有處説 T2217_.59.0597b13: 在淨居天上有處説在西方等故。有義同 T2217_.59.0597b14: 處。淨土周圓無有邊際通法界故。如實 T2217_.59.0597b15: 義者。實受用土周遍法界無處不有。不可 T2217_.59.0597b16: 説言離三界處亦不可説即三界處。若隨 T2217_.59.0597b17: 菩薩所宜現者或在色界淨居天上或在西
T2217_.59.0597b20: 若於毘盧遮那之分爲遍法界第四禪乎。 T2217_.59.0597b21: 答。然也。諮問。若遍法界皆是第四禪者。唯 T2217_.59.0597b22: 有遮那住處應無衆生所居乎。答。遮那 T2217_.59.0597b23: 雖遍法界不妨衆生所住。猶如寂光遍於
T2217_.59.0597b26: 色。首戴髻髮被絹縠衣。此是首陀會天成 T2217_.59.0597b27: 最正覺之幖幟也。彼界諸聖天衆衣服輕妙 T2217_.59.0597b28: 本質嚴淨不復假以外飾故世尊俯同其
T2217_.59.0597c04: 四云。第四禪色究竟天有五種名。一名色究 T2217_.59.0597c05: 竟二名有頂三名須陀會四名魔醯首 T2217_.59.0597c06: 羅五名阿那含天。第四禪主亦名*魔醯首
T2217_.59.0597c10: 身云色究竟。色身究竟體故。故大師釋云。
T2217_.59.0597c14: 令一切入不二之道。理法身佛住如如寂 T2217_.59.0597c15: 照法然常住。不動而動現八葉爲自受用 T2217_.59.0597c16: 示三重曼羅令十界證大空。雖是理
T2217_.59.0597c22: 理智不二之理身説。金剛頂又智理不二之 T2217_.59.0597c23: 智佛談也。故金界遮那以止觀一羽而結智 T2217_.59.0597c24: 印胎藏毘盧以定惠兩手而作定印。甚以 T2217_.59.0597c25: 有深意者歟。又金剛頂經。能住佛身擧智
T2217_.59.0597c29: 有味。深思當見矣。問。諸經中皆以器界爲 T2217_.59.0598a01: 住處。何今以佛身心爲住處*耶。答。凡三 T2217_.59.0598a02: 乘教雖云唯識所變猶論心外之依正。一 T2217_.59.0598a03: 乘宗雖談一心縁起屡滯因海之人法。斯 T2217_.59.0598a04: 則洗滌心外之鑛垢未開心中之祕寶故。 T2217_.59.0598a05: 然今教意性徳本具忽陳恒沙已有速顯。是 T2217_.59.0598a06: 故金剛尼吒天本有衆生心上月輪。胎藏法 T2217_.59.0598a07: 界宮豈非我等胸中之蓮臺。所住是依正輪 T2217_.59.0598a08: 圓之法界。何遙擧鷲峰之岫。能住亦理智瑜 T2217_.59.0598a09: 伽之佛體。誰遠尋鵝王之迹。故經中或云三 T2217_.59.0598a10: 十七尊住心城或云大菩提心光明殿此 T2217_.59.0598a11: 意矣。依之序分六動名六根本煩惱之動搖。 T2217_.59.0598a12: 誰混東涌西沒之奇瑞。流通衆退説皆悉禮 T2217_.59.0598a13: 佛隱而不現。寧同作禮而去之儀式。故大師 T2217_.59.0598a14: 釋云。恒沙眷屬鎭住自心之宮無盡莊嚴優
T2217_.59.0598a17: 三密之法。大師釋云。雙圓性海談四*曼自
T2217_.59.0598a22: 日拜諸佛臆中之曼荼妙雲流傳之時開衆 T2217_.59.0598a23: 生心上之鐵塔。五輪本我身。誰求西土之 T2217_.59.0598a24: 雲。兩部即吾心。何仰東流之風。故今疏中 T2217_.59.0598a25: 釋此中祕密謂心爲佛塔也。金剛頂經中説 T2217_.59.0598a26: 此即毘盧遮那聖衆集會便爲現證率都婆 T2217_.59.0598a27: 塔。可悉之。可悉之。又疏第五釋内心曼荼 T2217_.59.0598a28: 羅云。此是如來祕傳之法。不可形於翰墨。 T2217_.59.0598a29: 故寄在圖像以示行人。若得深意者自當
T2217_.59.0598b03: 信證僧正義云。應有二義。一是符應義二相
T2217_.59.0598b08: 一切持金剛者等者。今持金剛可通菩薩。 T2217_.59.0598b09: 衆成就總句。皆悉衆會是廣故。故住心論第 T2217_.59.0598b10: 十釋今金剛云。金剛者五部諸尊所持法界
T2217_.59.0598b13: 大師釋於金剛部中亦有五部故祕藏記 T2217_.59.0598b14: 云。五部即五智。一智所互具五智。所以成
T2217_.59.0598b17: 剛菩薩列擧云及普賢菩薩等。今文外無菩 T2217_.59.0598b18: 薩總句故。又金剛菩薩名互通故。故疏第 T2217_.59.0598b19: 十二云。復次菩薩身即是金剛之體。而十方 T2217_.59.0598b20: 一切佛同以如來金剛智印授其手故名
T2217_.59.0598b23: 有二重。從心以下諸大眷屬。從心已上諸
T2217_.59.0598b26: 持金剛也。住心論釋又此意矣。故寶鑰云。五
T2217_.59.0598b29: 云其金剛也。或雖通二金剛名近内眷屬 T2217_.59.0598c01: 故從勝云其歟。問。金剛頂經中與九十倶 T2217_.59.0598c02: 胝菩薩衆倶之總句置大摩尼殿後。諸經亦 T2217_.59.0598c03: 爾。何今違顯密諸經例衆成總句安樓閣 T2217_.59.0598c04: 前乎。答。或云。處衆各總別二節故*綺文 T2217_.59.0598c05: 也。私云。處衆交擧而顯依正不二人法一體 T2217_.59.0598c06: 義歟 T2217_.59.0598c07: 兼得淺深二釋者。鈔云。淺謂執持。執持金剛
T2217_.59.0598c10: 剛結於義爲勝文起盡無爭執持相望持金
T2217_.59.0598c13: 云然隨文便 何 答。今持金剛亦兼執義
T2217_.59.0598c16: 持金剛。然今經兼得新舊深淺二釋故隨文
T2217_.59.0598c20: 或示五百塵點歟 T2217_.59.0598c21: 心王所住之處等者。准上文云如來在此宮 T2217_.59.0598c22: 中爲獨處耶下文云心王毘盧遮那可局 T2217_.59.0598c23: 大日一尊。今經教主故。心數又第一重等内 T2217_.59.0598c24: 大眷屬歟。下衆成就文列金剛菩薩故今文 T2217_.59.0598c25: 擧内眷屬顯大眷屬歟。云智印及執金剛 T2217_.59.0598c26: 故。疏第四云。曼荼羅者名聚集。乃至十世界 T2217_.59.0598c27: 微塵數差別智印輪圓輻湊翼輔大日心王。
T2217_.59.0599a03: 云。心王如來大毘盧遮那五智四印及心數
T2217_.59.0599a08: 王如來大毘盧遮那釋薄伽梵句。五智四曼 T2217_.59.0599a09: 釋如來乃至法界文。次下配釋分明故與疏 T2217_.59.0599a10: 釋同。大日普門體故云諸尊徳號。猶如金 T2217_.59.0599a11: 剛頂經一切如來釋大日如來矣。或薄伽梵
T2217_.59.0599a16: 教意帝網瑜伽*故心數心王重重也。故頌云。
T2217_.59.0599a19: 八識心王。別本即身義中。以法界智爲本爲 T2217_.59.0599a20: 證四佛等八識爲心數*耶。實義是互相渉 T2217_.59.0599a21: 入彼此加持故主伴重重王數多多也。雜問答
T2217_.59.0599a24: 餘七十二尊爲心數。約胎藏界五百尊大日
T2217_.59.0599a29: 薩歟。祕藏記云。不動九識其餘十佛刹一
T2217_.59.0599b03: 故 T2217_.59.0599b04: 無不即入金剛界中者。准上文云金剛法界 T2217_.59.0599b05: 宮。指彼宮云金剛界中歟。又第二十卷云。 T2217_.59.0599b06: 一切大會曼荼羅皆是一身無別身也。即普
T2217_.59.0599b09: 名身體也。金剛界儀軌云。應當知自身即
T2217_.59.0599b13: 心王毘盧遮那成自然覺等者。此爲成今經 T2217_.59.0599b14: 説會加持身須先明自證法門身主伴也。故 T2217_.59.0599b15: 云如來内證功徳自證三菩提義也。下卷中
T2217_.59.0599b20: 云。如來妙嚴之相法爾無減。非造作所成
T2217_.59.0599b26: 雖十地菩薩尚非其境界。下卷中。十住菩
T2217_.59.0599b29: 經理佛*云唯佛金界智身云與佛。例如止 T2217_.59.0599c01: 觀唯佛與佛文弘決中釋唯佛釋迦與佛十 T2217_.59.0599c02: 方佛也 T2217_.59.0599c03: 約菩提義等者。抄云。雖法與人能所有異 T2217_.59.0599c04: 然恐難解。謂於曼荼羅中若但置印名法 T2217_.59.0599c05: 曼荼羅。即約菩提義金剛印。若於彼中置 T2217_.59.0599c06: 一切賢聖各持其印依位而住。是約佛陀
T2217_.59.0599c09: 云菩提義。謂自證三菩提故。此自證法門法 T2217_.59.0599c10: 爾所成其性決定不改故云金剛印。非印
T2217_.59.0599c13: 陀義即有無量無邊持金剛者。是即生後也。 T2217_.59.0599c14: 問。第四云。以如是内證之徳無量無邊
T2217_.59.0599c17: 法身三摩地等内證徳也。種子法曼荼羅是 T2217_.59.0599c18: 所現加持身也。四曼身皆説法利生此皆加 T2217_.59.0599c19: 持身故。故即身義云。法身三摩地等亦名
T2217_.59.0599c23: 何皆云智印*耶。答。智所印持故。或與智 T2217_.59.0599c24: 相應故。信進慚等又云智印歟 T2217_.59.0599c25: 由此衆徳等者。此文有二義。一云既云衆 T2217_.59.0599c26: 徳却釋前自證功徳主伴集會義歟。二云 T2217_.59.0599c27: 案經文集會言專指今經會座故。所以約 T2217_.59.0599c28: 佛陀義成衆會義也。又此者目近之辭故。雜 T2217_.59.0599c29: 問答云。此内證境平等界中有過塵數心王 T2217_.59.0600a01: 心數。是會集之義也。此一相平等四種法身 T2217_.59.0600a02: 遍衆生趣説法利益。此説聽處名爲集會
T2217_.59.0600a05: 會義。何今約一人具徳云一切集會*耶。 T2217_.59.0600a06: 答。若少分未等一法未滿等反釋經一切文。 T2217_.59.0600a07: 故知具一切徳。持金剛者一味到實際故 T2217_.59.0600a08: 云皆悉集會歟。或又經疏影略互顯也 T2217_.59.0600a09: 然以自在神力等者。疏第三云。然以如來加 T2217_.59.0600a10: 持故。從佛菩提自證之徳現八葉中胎藏 T2217_.59.0600a11: 身。從金剛密印現第一重金剛手等諸内眷 T2217_.59.0600a12: 屬。從大悲萬行現第二重摩訶薩埵諸大眷 T2217_.59.0600a13: 屬。從普門方便現第三重一切衆生喜見隨 T2217_.59.0600a14: 類之身。若以輪王灌頂方之則第三重如 T2217_.59.0600a15: 萬國君長第二重如朝廷百揆第一重如宗 T2217_.59.0600a16: 枝内弼中胎如垂拱之君。故華臺常智爲大
T2217_.59.0600a19: 即中胎大日非云加持身*耶。疏第六云成 T2217_.59.0600a20: 佛外迹是也。依之疏第四云。大日如來身紫 T2217_.59.0600a21: 磨金色被絹縠衣。此是首陀會天最成正 T2217_.59.0600a22: 覺之幖幟也。如來妙嚴之相法爾無減。非造 T2217_.59.0600a23: 作所成故。十住菩薩猶因承佛神力得見
T2217_.59.0600a27: 異求矣。又般若僧正抄云。加持身者曼荼羅 T2217_.59.0600a28: 中胎尊○亦名字門道具足佛*也。亦名具
T2217_.59.0600b02: 門等也。所現中擧第一重顯二三重眷屬 T2217_.59.0600b03: 也。或又法門眷屬者但智印也。總即別名故。 T2217_.59.0600b04: 問。疏第五云。内心妙白蓮華者是實相自然 T2217_.59.0600b05: 智惠。蓮華葉是大悲方便也。其餘三重是 T2217_.59.0600b06: 從此自證功徳流出諸善知識入法界門
T2217_.59.0600b09: 立名隨宜通而言之。皆法門身。又自證功徳 T2217_.59.0600b10: 也。第三卷中臺八葉云自證約勝。第五三 T2217_.59.0600b11: 重云自證據通門也。故當卷下十九執金 T2217_.59.0600b12: 剛云内證之徳四大菩薩云内證功徳。即 T2217_.59.0600b13: 此意矣。又八葉云大悲者。配因根究竟時 T2217_.59.0600b14: 有此義故歟。疏第二十云。爲以中臺爲菩
T2217_.59.0600b17: 門内自證智遍一切所破諸無明障染義 T2217_.59.0600b18: 名戰具。大空智即戰具名大空戰具。作持 T2217_.59.0600b19: 業釋。或執金剛者各隨一門法界幖幟謂。是
T2217_.59.0600b22: 故云大空。故云一相一味到於實際也。各 T2217_.59.0600b23: 有斷惑功故云戰具也。或又一一智印具 T2217_.59.0600b24: 衆徳而渉入猶如虚空含衆像無礙故云 T2217_.59.0600b25: 大空歟。即身義云法身同虚空而無礙。含
T2217_.59.0600b28: 云大空。虚空遊歩等准知之。擧初二三顯 T2217_.59.0600b29: 餘歟
T2217_.59.0600c11: 建治四年二月七日於醍醐寺中正院加點 T2217_.59.0600c12: 畢 金剛佛子頼瑜 T2217_.59.0600c13: T2217_.59.0600c14: T2217_.59.0600c15: T2217_.59.0600c16: 疏卷第一之三 T2217_.59.0600c17: 次明所住樓閣及師子座者。上法界宮是所 T2217_.59.0600c18: 依國城也。今樓閣即所住堂殿也。故教王
T2217_.59.0600c24: 信解者始從眞正發心等者。智證大師抄云。
T2217_.59.0600c27: 心。二初住已上菩薩初發心。三究竟發心。若 T2217_.59.0600c28: 約實義眞名約究竟而今且依*博地。言眞 T2217_.59.0600c29: 正者所發大心是眞是正不僞不邪故名眞 T2217_.59.0600c30: 正。發此大心位同大覺故名眞正。望前
T2217_.59.0601a03: 已發菩提心未發菩提心二類。未發心信解 T2217_.59.0601a04: 豈非薄地乎。又義初發心住云眞正發心 T2217_.59.0601a05: 歟。起信論釋初住云。一者直心。正念眞
T2217_.59.0601a09: 十住地皆是信解中行。唯如來名究竟一切
T2217_.59.0601a12: 眞正發心也。何況薄地發心乎。問。若爾信 T2217_.59.0601a13: 解不通果位乎。答。有二意或通果。今經
T2217_.59.0601a19: 解。終佛果何不然乎。但於是中間者中間亦 T2217_.59.0601a20: 信解故云爾也。文點云信解者初發心乃至
T2217_.59.0601a23: 無信解也。疏第九云。如來信解謂是何法。
T2217_.59.0601a29: 九云。問。前云初地乃至十地名信解地度 T2217_.59.0601b01: 於信解方成如來。何故此從佛信解出耶。 T2217_.59.0601b02: 答。前據因稱此言果徳。以前經云如來信
T2217_.59.0601b07: 界。以神力加持爲令一切衆生皆悉得信
T2217_.59.0601b10: 九釋者彼釋上文云。身見倶生之類即是垢 T2217_.59.0601b11: 也。今斷是垢竟即休息耶。未休息更有勝
T2217_.59.0601b14: 解。豈是佛果耶。但如來信解者從當立名 T2217_.59.0601b15: 歟。或因信解又佛智用故云爾歟。又此義如 T2217_.59.0601b16: 最初解者指今文也。於是中間者爲顯果 T2217_.59.0601b17: 非信解。非簡初地歟 T2217_.59.0601b18: 梵云微吃哩抳多者。問。此梵名通信解乎。 T2217_.59.0601b19: 答。疏第三云。此信解。梵音阿毘目底。謂明 T2217_.59.0601b20: 見是理心無疑慮○下云深信者。此信梵
T2217_.59.0601b23: 義云。遊戲神變同含此梵名。信解何不然。 T2217_.59.0601b24: 今文雖信解梵語梵語多含故顯有餘義 T2217_.59.0601b25: 歟。下文又示信解有多梵名歟。例如日有 T2217_.59.0601b26: *毘盧遮那及阿儞地也梵名耳 T2217_.59.0601b27: 從初發心以來者以來者向下以去向上。上 T2217_.59.0601b28: 上去去下下來來故。依之疏第三云。前七地
T2217_.59.0601c02: 中信解擧地上行體遊戲神變示地前利益 T2217_.59.0601c03: 歟。若爾本行菩薩道者可通四十二地矣。 T2217_.59.0601c04: 約行者修顯邊云本行等。顯得以後是無 T2217_.59.0601c05: 去來今故三世常恒自性法身也。又准下從 T2217_.59.0601c06: 初發心以來得精進大勢等釋者初地上云 T2217_.59.0601c07: 以來也。若爾神變遊戲等又地上行也 T2217_.59.0601c08: 一體速疾力三昧者。疏第六云。謂入此三昧 T2217_.59.0601c09: 時則證知一切如來皆同一法界智體於一 T2217_.59.0601c10: 念中能次第觀察無量世界微塵等諸三昧 T2217_.59.0601c11: 門知如是如是若干衆生於種種三昧門 T2217_.59.0601c12: 中應得入道○於一一門各得成就無量
T2217_.59.0601c15: 菩薩道。下經文云時佛入於一切如來一體
T2217_.59.0601c18: 同一法界體供養故云一體於一念中遍 T2217_.59.0601c19: 行自利利他諸度門故云速疾力歟。此因 T2217_.59.0601c20: 位二利行。彼果後觀知之益也。當知普門一 T2217_.59.0601c21: 門三昧別。普門行者乘一體速疾力三昧至 T2217_.59.0601c22: 大日位也。故住心論云。大日所乘一體速疾
T2217_.59.0601c25: 云。理者會理入證。是云理供養也。事者盡 T2217_.59.0601c26: 心竭力營辨香花供養佛海。是*言事供
T2217_.59.0601c29: 也。十波羅蜜萬行等准知矣。具如五重結 T2217_.59.0602a01: 護雜問答等耳 T2217_.59.0602a02: 問。於一念中如何滿二利行耶。答。檜尾 T2217_.59.0602a03: 口決云。此大悲弘誓。常途義約外衆生爲 T2217_.59.0602a04: 言。今意約内爲言也。衆生者内心煩惱。 T2217_.59.0602a05: 清淨已隨煩惱數諸佛顯現。是名約内心 T2217_.59.0602a06: 衆生誓願度。約他衆生其自心諸煩惱下 T2217_.59.0602a07: 所有本覺如來依我修三密力悉顯現。如 T2217_.59.0602a08: 是依熏大悲種於諸衆生彼外衆生亦速 T2217_.59.0602a09: 會縁成佛。若唯約外衆生界無盡。如何應 T2217_.59.0602a10: 度竟。大悲冥益寛矣。無有一衆生依我大
T2217_.59.0602a13: 部祕觀甚深者歟 T2217_.59.0602a14: 如來智寶等者。經第七云。淨菩提心如意寶 T2217_.59.0602a15: 滿世出世勝希願除疑究竟獲三昧自利
T2217_.59.0602a18: 他法具足故。云除疑究竟獲三昧自利利他 T2217_.59.0602a19: 因是生也 T2217_.59.0602a20: 於一切實報所生等者。大師吽字義云。此 T2217_.59.0602a21: 報者非因縁酬答之報果。相應相對故名曰 T2217_.59.0602a22: 報也。此則理智相應故曰報。心境相對故曰 T2217_.59.0602a23: 報也。法身智身相應無二故名報性相無
T2217_.59.0602a26: 是理智相應義也。又樓閣是性莊嚴即相故 T2217_.59.0602a27: 是性相無礙義也。又第一寂滅是體加持神 T2217_.59.0602a28: 力即用故體用無二義也。故上文釋住處 T2217_.59.0602a29: 云。既從遍一切處加持力生即與無相法
T2217_.59.0602b03: 非因縁酬答義乎。依之經第五明自性身 T2217_.59.0602b04: 土云。無量菩薩隨福所感宮室殿堂意生
T2217_.59.0602b09: 次隨福所感者是又於修顯法寄如常作 T2217_.59.0602b10: 此言。非實因縁相感也。又天台釋者雖理 T2217_.59.0602b11: 智相應因分縁起理智而未及性徳本具心 T2217_.59.0602b12: 境故。又彼釋迦三身之理智此大日三身之 T2217_.59.0602b13: 依報故 T2217_.59.0602b14: 大樓閣寶王等者。密嚴院釋云。大樓閣寶王 T2217_.59.0602b15: 高無中邊。大樓閣者五大所成五輪率都
T2217_.59.0602b18: 字義云。大日經曰。爾時世尊○住於定中 T2217_.59.0602b19: ○即時諸佛國土地平如掌○無量菩薩隨 T2217_.59.0602b20: 福所感宮室殿堂意生之座。如來信解願力 T2217_.59.0602b21: 所生法界幖幟大蓮華王出現如來法界性 T2217_.59.0602b22: 身安住其中。此文現顯何義。謂有二義。一 T2217_.59.0602b23: 明法佛法爾身土。謂法界性身法界幖幟。二 T2217_.59.0602b24: 明隨縁顯現。謂菩薩隨福所感及如來信解
T2217_.59.0602b27: 下信解願力所生故。隨縁義也。大樓閣寶王
T2217_.59.0602c01: 身身土爲隨縁也。故次下釋云法身依正則 T2217_.59.0602c02: 法爾所成。結上畢若謂報佛亦名大日尊故
T2217_.59.0602c05: 別。所以時彼如來已下三身文故今文自性 T2217_.59.0602c06: 説文。其中隨縁何三身説文乎。故知。若謂 T2217_.59.0602c07: 報佛等者下文標句。非釋上隨縁義也。若 T2217_.59.0602c08: 謂應化若謂等流傍例分明故。但信解願力 T2217_.59.0602c09: 所生者下報身文中信解所生文先預合之。 T2217_.59.0602c10: 非指上文歟。況復四種身皆具横竪二義。 T2217_.59.0602c11: 法爾隨縁互有所限乎。或又上文信解願力 T2217_.59.0602c12: 所生句含二身隨縁歟。故又引合報身也 T2217_.59.0602c13: 下文無願力二字故。又具引下文何先抽引 T2217_.59.0602c14: 之乎。或又文雜擧故雖屬自性段説受用 T2217_.59.0602c15: 文故合報身歟。自性法爾三身隨縁影略 T2217_.59.0602c16: 互顯各具二義歟。又義樓閣幷莊嚴其體擧 T2217_.59.0602c17: 寂滅性法爾也。猶如能嚴所嚴皆金剛。依加 T2217_.59.0602c18: 持力以諸徳間飾成樓閣是隨縁也。猶如 T2217_.59.0602c19: 能所嚴之相。斯則法爾而隨縁。不生而生故。 T2217_.59.0602c20: 隨縁而法爾。生而不生故。故疏十六云。於 T2217_.59.0602c21: 無相中而現有相。雖復有相而從因縁
T2217_.59.0602c24: 但五方之色更有種種雜色也。雜色幡其相 T2217_.59.0602c25: 長而在門標之上。○標上又懸白拂寶鐸以 T2217_.59.0602c26: 爲莊嚴。前是綵幡幡有寶鐸及幡拂之類。幷 T2217_.59.0602c27: 懸寶幡而間錯之也○從第一無相之法 T2217_.59.0602c28: 而出生如是大悲藏生之相普現色身種
T2217_.59.0603a02: 竟無相寂滅之法。以大悲故住於三昧令 T2217_.59.0603a03: 一切大會無量衆生得見此大悲胎藏漫 T2217_.59.0603a04: 荼羅莊嚴大會微妙之法○而令衆生各隨 T2217_.59.0603a05: 本縁見種種色聞種種聲獲種種法各隨
T2217_.59.0603a08: 加持等者以大悲住三昧義也。今經説會 T2217_.59.0603a09: 樓閣生起也。法門表像者*漫荼羅莊嚴微妙 T2217_.59.0603a10: 之法。鑒未來衆生心器故有如此相。若 T2217_.59.0603a11: 彼未來衆生可見聞觸知金剛手等流傳令 T2217_.59.0603a12: 如法修行入法界故云有大因縁也。既云 T2217_.59.0603a13: 可見聞等可字起盡約未來機耳。見聞觸知 T2217_.59.0603a14: 者。獲種種法者觸知歟。起信論云。見聞覺
T2217_.59.0603a17: 知名爲識鼻舌身識名爲覺 答曰。是三識 T2217_.59.0603a18: 助道法多故。是故別説。餘三識不爾。是故合
T2217_.59.0603a21: 童子而白彌勒言。唯願大聖開樓閣門令 T2217_.59.0603a22: 我得入。時彌勒前詣樓閣彈指出聲其門 T2217_.59.0603a23: 即開令善財入。善財心喜入已還閉。見其樓 T2217_.59.0603a24: 閣廣博無量同於虚空。乃至善財於一處 T2217_.59.0603a25: 中見一切處一切諸處悉如是。乃至爾時 T2217_.59.0603a26: 彌勒即攝神力入樓閣中彈指作聲告善 T2217_.59.0603a27: 財言。善男子縁起法性如是。此是菩薩知 T2217_.59.0603a28: 諸法智因縁聚集所現之相。如是自性如幻 T2217_.59.0603a29: 如夢等。疏主今取此文意者。若眞言行者 T2217_.59.0603b01: 見聞觸知此境界時即同善財入彌勒閣 T2217_.59.0603b02: 中於一處中見一切處一切處中悉如是
T2217_.59.0603b05: 入此門即是初入一切如來境界。譬如彌 T2217_.59.0603b06: 勒開樓閣内善財童子是中具見無量不
T2217_.59.0603b09: 同今經十縁生句觀。准下釋者未必然。此 T2217_.59.0603b10: 樓閣棟梁椽柱及莊嚴相皆法門表儀故。即 T2217_.59.0603b11: 以此爲門入一切法界門類善財入樓閣 T2217_.59.0603b12: 而一處中見一切處矣 T2217_.59.0603b13: 上説金剛法界宮等者。上經文説住處云如 T2217_.59.0603b14: 來加持故云即是如來身。次明樓閣云如 T2217_.59.0603b15: 來信解故云亦是如來身也。又例上宮及 T2217_.59.0603b16: 閣云如來身而成師子座亦菩薩身義故 T2217_.59.0603b17: 云亦爾歟。問。宮閣是如來加持力信解力 T2217_.59.0603b18: 所生。何即云如來身*耶。答。如來加持身
T2217_.59.0603b25: 名師子坐。爲佛化師子。爲實師子來。爲金 T2217_.59.0603b26: 銀木石作師子。又師子非善獸故佛所不 T2217_.59.0603b27: 須。亦無因縁故不應來。答曰。是號名佛 T2217_.59.0603b28: 子非實師子也。佛爲人中師子。佛所座處 T2217_.59.0603b29: 名師子座。一切座處若床若地皆名師子座。 T2217_.59.0603c01: 譬如今國王座處名師子坐○又如師子四 T2217_.59.0603c02: 足獸中獨歩無畏能伏一切佛亦如是。於 T2217_.59.0603c03: 九十六種外道中一切降伏無畏故名人師
T2217_.59.0603c06: 種。若兼佛法成九十六種。謂佛法中有人。 T2217_.59.0603c07: 雖披經典不達聖旨心行理外。亦名外
T2217_.59.0603c10: 大論二十五云。九十六外道中實者是佛。今
T2217_.59.0603c13: 勇健是雄猛無怯弱義。所以須此心者。 T2217_.59.0603c14: 以眞言行者未見眞諦以來當有違順境 T2217_.59.0603c15: 界○爾時安心不動無有退屈。依於法教
T2217_.59.0603c20: 二義。淺略意即以菩薩身爲師子座。深祕 T2217_.59.0603c21: 以菩薩心爲師子座。菩薩深敬法故以身 T2217_.59.0603c22: 荷戴佛師子座。所以菩薩身爲座也眞言門 T2217_.59.0603c23: 菩薩初發意來勇健精進無有怯弱。住此大 T2217_.59.0603c24: 勢心獲得佛菩提。所以云心爲座。問。以 T2217_.59.0603c25: 心爲座之義云何。答。菩薩次第初地爲第 T2217_.59.0603c26: 二地基乃至第十地爲第十一地基。此菩薩
T2217_.59.0603c29: 義重引上十地行爲座釋成上義矣。故知 T2217_.59.0604a01: 菩提心爲師子即爲座也。師子即座故作 T2217_.59.0604a02: 持業釋。當知今淺略釋對上二節文也。今 T2217_.59.0604a03: 此宗明義下上雖釋菩薩行爲座未聞師 T2217_.59.0604a04: 子義。故重釋成師子即座義也。問。智論釋 T2217_.59.0604a05: 淺深中屬何文乎。答。座義對上文師子義 T2217_.59.0604a06: 待下文。此釋師子之座故爲淺略。若爾何今 T2217_.59.0604a07: 更作淺略釋乎。謂。智論雖作師子座依主 T2217_.59.0604a08: 釋邊淺略未明身爲座淺略之故。又今宗 T2217_.59.0604a09: 下一節却雖成上座即師子義兼又對智度 T2217_.59.0604a10: 師子文成深祕也。故問答云。問。何故菩 T2217_.59.0604a11: 薩行及佛身喩師子*耶。答。釋論云。如 T2217_.59.0604a12: 師子王於衆獸中獨歩無畏佛亦如是。一 T2217_.59.0604a13: 切降伏以無畏故名人中師子。又菩薩勇
T2217_.59.0604a16: 中但身爲座。何今釋心爲座義乎。答。擧 T2217_.59.0604a17: 身顯心歟。心依身而住故。或兩部配身心 T2217_.59.0604a18: 時胎藏三密倶云身密歟。故大師釋經身祕
T2217_.59.0604a21: 疏抄云。師子座者是菩薩身也。意以爲。菩薩 T2217_.59.0604a22: 修萬行滿足地*波羅蜜故。當知後地即 T2217_.59.0604a23: 以前地爲基。故云如來以菩薩身爲師子
T2217_.59.0604a26: 身荷戴佛師子座故菩薩之身爲師子座
T2217_.59.0604a29: 云。然淺略釋應云必有師子戴座。今所請 T2217_.59.0604b01: 來金剛界*毘盧遮那座下所畫者是也。深
T2217_.59.0604b04: 以身荷戴佛師子座者。若如古點。菩薩身 T2217_.59.0604b05: 荷戴八師子座歟。若爾菩薩身可云師子 T2217_.59.0604b06: 座之座歟。又文點云。以身荷戴佛師子之
T2217_.59.0604b09: 經即應直宣正宗何須先明住處及眷屬
T2217_.59.0604b12: 然。若不先明住處眷屬何存。若不次辨眷 T2217_.59.0604b13: 屬當根則闕故。五種成就闕一不可。是故
T2217_.59.0604b18: 者同聞衆也。聞者生信布教利益也。此中無 T2217_.59.0604b19: 外民無當機之意也。故慈覺教王經疏一云。 T2217_.59.0604b20: 問。諸佛説法必爲利他。今與内證眷屬説 T2217_.59.0604b21: 法。有何利益 答。是即自受法樂。如轉 T2217_.59.0604b22: 輪聖王與自眷屬受大快樂非是國内萬
T2217_.59.0604b25: 之二説。隨自意之邊唯有自性所成眷屬。隨 T2217_.59.0604b26: 他意之邊專有實行當機之人。於此二義各 T2217_.59.0604b27: 有文證。隨自意説無當機説文。瑜祇經云。
T2217_.59.0604c04: *毘盧舍那本地身言斷心滅自證位也。若有
T2217_.59.0604c10: 王以下五成就相也。時王處臣*如是教命
T2217_.59.0604c13: 亦爾者合譬如國王出居外朝也。將説大法
T2217_.59.0604c16: 歟。聞者生信已下合境内信伏等。是則指未 T2217_.59.0604c17: 來流通得益之人。非今經同聞衆也。問。 T2217_.59.0604c18: 云法王亦爾指國王。非合當經教主乎。 T2217_.59.0604c19: 故疏釋教主云本地法身。何。答。譬説出 T2217_.59.0604c20: 居外朝今經説會也。若爾可加持身。其證如
T2217_.59.0604c23: 是其身本不動今則離其常處而動故也。佛 T2217_.59.0604c24: 亦如是。安住如是甚深密藏之中。若非
T2217_.59.0604c27: 王在帳内。有時出窟如出居外朝也。然佛 T2217_.59.0604c28: 亦如是合説通在窟出窟也。合加持神力 T2217_.59.0604c29: 及微妙寂絶義故今又可爾也。頻申奮動是 T2217_.59.0605a01: 今將説大法意也。故當卷別序釋云。如師子 T2217_.59.0605a02: 將欲震吼必先奮迅其身呈現材力然後 T2217_.59.0605a03: 發聲。如來亦爾。將欲必定師子*吼宣説一
T2217_.59.0605a08: 表示。故名神力加持字輪品也。餘一切品皆
T2217_.59.0605a11: 唯有處一字矣。問既問衆及處。結文亦可 T2217_.59.0605a12: 有處歟。或今釋衆文故唯可限衆也
T2217_.59.0605a15: 後八偏寄祕密莊嚴判義。初六中亦爲二。 T2217_.59.0605a16: 初五別顯五轉不同。後一總歸不二實際○ T2217_.59.0605a17: 虚空無垢執金剛者即是菩提心體。如最初 T2217_.59.0605a18: 字當開佛知見。執者二執謂人執法執也。 T2217_.59.0605a19: 愚童凡夫二執恒有。二乘之人雖斷人執 T2217_.59.0605a20: 未斷法執爲於人執畢竟淨。法執未斷之 T2217_.59.0605a21: 位人空未淨故也。菩薩之人分斷非全。所 T2217_.59.0605a22: 以有位位階級。諍者權佛究竟之諍也。戲論
T2217_.59.0605a25: 也。權佛八九心也。眞言第十心也。問。今 T2217_.59.0605a26: 此菩提心本有修生中何心*耶。答。准離一 T2217_.59.0605a27: 切執諍戲論等文可修生歟。故下文云。業 T2217_.59.0605a28: 壽種子皆悉焚滅得至虚空無垢大菩提心
T2217_.59.0605b07: 心也。則知初質尚與微垢共住。初質者金 T2217_.59.0605b08: 剛也。又儀軌釋通達心云。觀心如月輪若
T2217_.59.0605b14: 義故。問。此菩提心有東因中因二義乎。 T2217_.59.0605b15: 答。若東若中皆字爲因故倶存歟。中約本 T2217_.59.0605b16: 有因東約修生因歟。東因亦行義此意歟。 T2217_.59.0605b17: 或又東中同通本修歟。第八識第九識菩提 T2217_.59.0605b18: 心可通本修故。故知今五轉五義全二意 T2217_.59.0605b19: 矣 T2217_.59.0605b20: 如淨虚空等者。抄云。如淨虚空體離一切障 T2217_.59.0605b21: 翳垢染無能取也及離一切分別無所取 T2217_.59.0605b22: 也。若於虚空體上見有障染名爲執諍。若 T2217_.59.0605b23: 於虚空上分別是淨是垢即名戲論。虚空 T2217_.59.0605b24: 不爾故能遠離也。淨菩提心亦復如是。法合
T2217_.59.0605b27: 依他見相二分如次能所取也。於此依他見 T2217_.59.0605b28: 相執實能所取是遍計能所取也。是體用都 T2217_.59.0605b29: 無故又所離也。又准先徳義以虚空喩菩 T2217_.59.0605c01: 提心以無障翳等類離執諍等也。障翳比 T2217_.59.0605c02: 執。二乘菩薩所斷異故。垢染類諍。天台華 T2217_.59.0605c03: 嚴所離別故。分別譬戲論。妄執又名分別 T2217_.59.0605c04: 故。准此文者虚空無垢稱約喩矣 T2217_.59.0605c05: 復次虚空遊歩等者。祕釋意云。是菩提行也。 T2217_.59.0605c06: 如第二字當示佛知見。此中以三義釋 T2217_.59.0605c07: 遊歩也。不住著已得之法故云不住。能進 T2217_.59.0605c08: 趣未得之行故云勝進。起自利利他之大 T2217_.59.0605c09: 用故云神變也。都無所住進修萬行起大神 T2217_.59.0605c10: 通之三句如次釋成三義也。又不住者表 T2217_.59.0605c11: 蓮華部。本來之理在纒出纒常離住著。如 T2217_.59.0605c12: 彼蓮華在泥出泥離垢染矣。勝進者表金剛 T2217_.59.0605c13: 部。本有之智有斷*惑之能如彼金剛有摧 T2217_.59.0605c14: 破之徳。斷惑必有勝進也。神變表佛部。如 T2217_.59.0605c15: 上理智凡位未顯覺道圓滿即名爲佛。當此 T2217_.59.0605c16: 之時具足無盡神變故名佛部也。又三義 T2217_.59.0605c17: 如次因根究竟三句也。本有菩提心無住著 T2217_.59.0605c18: 故。菩提薩埵進修萬行無離大悲故。三 T2217_.59.0605c19: 覺圓滿到究竟地必以神通方便起化用 T2217_.59.0605c20: 故。今執金剛是五轉中偏當行義。三句中唯 T2217_.59.0605c21: 根句也。而分別三句三部等。是本具一切互 T2217_.59.0605c22: 相交渉如因陀羅網。所以理理無邊智智 T2217_.59.0605c23: 無數法界法門不可定執矣。問。第三以後 T2217_.59.0605c24: 標其數。何今云復次*耶。答。或云。第二金 T2217_.59.0605c25: 剛具因行二義。謂望本有菩提心是發歸 T2217_.59.0605c26: 本心故屬行。於修生初發心故爲種子。東 T2217_.59.0605c27: 行亦因。可思之。若約修生菩提心邊有菩 T2217_.59.0605c28: 提心義故不云第二云復次合多義也。 T2217_.59.0605c29: 私云。祕釋中准三義配三句。此中因行果 T2217_.59.0606a01: 合説故但云第二唯是行闕因義。故云復 T2217_.59.0606a02: 次兼因義矣。或云。准無住義虚空有不住 T2217_.59.0606a03: 能故知虚空即遊歩義也。小田原義云。菩提
T2217_.59.0606a06: 者可云遊歩虚空矣 T2217_.59.0606a07: 復次虚空無垢等者。抄云。阿字門種子虚空
T2217_.59.0606a10: 云菩提心體性無垢未談有行。今阿字門
T2217_.59.0606a13: 也。故初標不置牒言矣。或云。初釋體用義 T2217_.59.0606a14: 今釋種芽義也。私云。於此文可讀亂達。虚 T2217_.59.0606a15: 空無垢正釋復次也。第二遊歩云復次而不 T2217_.59.0606a16: 云第二示有亂達歟。所謂正釋約本有菩 T2217_.59.0606a17: 提心。復次據修生菩提心。二種中正起行 T2217_.59.0606a18: 是修生故云發也。即取能發心而非取所 T2217_.59.0606a19: 發行也。或又修生菩提心望本有菩提心 T2217_.59.0606a20: 且屬第二行歟。故爲遊歩復次矣。或又正 T2217_.59.0606a21: 釋約三句義故云即是菩提心體。復次據 T2217_.59.0606a22: 五轉義故云即字門矣 T2217_.59.0606a23: 第三虚空生執等者。祕釋云。當第三字悟
T2217_.59.0606a26: 起處。大空生故也。悟佛知見者又此意矣。佛 T2217_.59.0606a27: 知見即佛菩提義。悟是證義。即菩提義也。萌 T2217_.59.0606a28: 芽已生者第二遊歩也。念念滋長者長芽今 T2217_.59.0606a29: 金剛也。以無所得方便等者以無所得方便
T2217_.59.0606b03: 以無所得方便爲縁而生萬行云眞實生。
T2217_.59.0606b09: 上有爲字。故知萬行亦縁也。無得合虚空 T2217_.59.0606b10: 萬行合四大歟。謂萬行爲縁生菩提芽云 T2217_.59.0606b11: 大空生也。疏下云。平等種子生法性芽即
T2217_.59.0606b14: 金剛者如次因根究竟三句矣。又依祕釋意。 T2217_.59.0606b15: 第三虚空生是大悲句攝也。故釋云。就上來 T2217_.59.0606b16: 六種金剛或以三句次第配屬。所謂初二是 T2217_.59.0606b17: 菩提爲因也。中分本有修生二門。次二者 T2217_.59.0606b18: 大悲爲根。此中亦異萬行大悲。後二是方便
T2217_.59.0606b21: 祕釋依或本歟。亦於今本可讀文點無得
T2217_.59.0606b24: 如何。答。祕釋以五句配五轉合六句 T2217_.59.0606b25: 爲三句。義門是異。勿成行證相違難。抄又 T2217_.59.0606b26: 於今文不見五義。何付過乎。若五轉 T2217_.59.0606b27: 三句相攝則初二轉即初二句後三轉是究竟 T2217_.59.0606b28: 句歟。住心論九云。此字有十二轉除中 T2217_.59.0606b29: 七字菩提因行證入究竟。中間則大悲句攝
T2217_.59.0606c03: 答。於遊歩有三義中。第一因義故云淨 T2217_.59.0606c04: 菩提心都無所住。後二行義。故云進修萬行 T2217_.59.0606c05: 等。仍今遊歩合因行義。故無違矣。問。復
T2217_.59.0606c10: 發根芽行歟。種殖方便是今無住行也。根中 T2217_.59.0606c11: 萬行大悲者。第三云萬行爲縁第四云大悲 T2217_.59.0606c12: 曼荼故。究竟中二義俯應群機是隨順衆生 T2217_.59.0606c13: 義入如實智即隨順菩提義也。私云。三虚空
T2217_.59.0606c16: 第四被雜色衣等者。疏第十云。雜色衣即是 T2217_.59.0606c17: 種種萬徳莊嚴法門。若人能證此空三昧 T2217_.59.0606c18: 即能萬徳莊嚴其身如淨虚空明覩顯色
T2217_.59.0606c21: 飾。是大涅槃具徳義也。萠芽増長是第三智 T2217_.59.0606c22: 印第四來由也。莖葉花實四表有餘無餘等 T2217_.59.0606c23: 四種涅槃及常樂等四徳也。即第四智印也。 T2217_.59.0606c24: 四涅槃四徳非一故云萬徳開敷又云具種 T2217_.59.0606c25: 種色也。問。開敷華王佛是南方佛五轉中 T2217_.59.0606c26: 行。何配涅槃乎。答。彼華開敷故表行。此 T2217_.59.0606c27: 華實滋繁萬徳開敷故顯果徳。所以有異。又 T2217_.59.0606c28: 菩提心有東因中因二義。若中因義以開敷 T2217_.59.0606c29: 花爲成菩提佛。故疏六云。黄色是娑羅樹 T2217_.59.0607a01: 王色。以成正覺時萬徳開敷皆到金剛際
T2217_.59.0607a04: 二三轉齊第四故皆雜色所攝矣 T2217_.59.0607a05: 復次種種等者。或云。正釋解雜色義復次 T2217_.59.0607a06: 釋衣義也。私云。初約所生萬徳明雜色衣 T2217_.59.0607a07: 義。今就能生因縁顯雜色衣義也。所以種 T2217_.59.0607a08: 種法界色者一切智門五義也。故疏第六云。 T2217_.59.0607a09: 復次如世間綵盡不過五色巧惠者善分 T2217_.59.0607a10: 布之出生萬像。法界不思議色不過五字
T2217_.59.0607a15: 法而出生如是大悲藏生之相普現色身
T2217_.59.0607a22: 種子。下已得果實當端嚴義還爲種子是種 T2217_.59.0607a23: 子義也。又約自證云果實望化他云種 T2217_.59.0607a24: 子。又始覺窮滿故已得果實也。本覺隨縁故 T2217_.59.0607a25: 還爲種子矣。言善行歩等者。自下釋歩行 T2217_.59.0607a26: 義也。望遊歩言異者。前約上轉今據下 T2217_.59.0607a27: 轉也。又進趣自利道云遊歩趣向利他道 T2217_.59.0607a28: 云行歩矣。諸佛威儀者果後方便三密威儀 T2217_.59.0607a29: 也。可度不可度者是機非機也。通塞者謂通 T2217_.59.0607b01: 達閉塞即得失。無滯云通有障云塞也。曲中
T2217_.59.0607b07: 便作佛事義也。斯則自利利他中於利他 T2217_.59.0607b08: 邊分二義也。故云俯應群機矣。例如聖位 T2217_.59.0607b09: 經中云或自意趣説或他意趣説耳。規矩 T2217_.59.0607b10: 者方圓即所被機矣 T2217_.59.0607b11: 第六住一切法等者。祕釋云。住一切法平等 T2217_.59.0607b12: 執金剛者。住如實際照上來五句究竟不 T2217_.59.0607b13: 二名住一切法平等也。住者依止義。一切
T2217_.59.0607b16: 法者所覺也。標釋互顯歟。謂因果下擧三對 T2217_.59.0607b17: 六重法釋上一切法也。所謂五轉中前四爲
T2217_.59.0607b22: 初地菩提心位頓自證窮故。後四爲化他。爲 T2217_.59.0607b23: 令他知開説功徳故。當知前義約漸證 T2217_.59.0607b24: 今義據頓證耳。入此下以實知平等觀釋 T2217_.59.0607b25: 上平等性也 T2217_.59.0607b26: 然上來五句等者。異義多端。或云。爲成第 T2217_.59.0607b27: 六平等義置然言簡別上來五種差別也。 T2217_.59.0607b28: 故祕釋云。住如實際照上來五句究竟不
T2217_.59.0607c03: 一第二約菩提心本有修生雖分之五轉中 T2217_.59.0607c04: 同第一因*之位也。故疏中不置第一第二 T2217_.59.0607c05: 言粗示此旨歟。私云。後義未詳。第一二 T2217_.59.0607c06: 爲一種者五轉闕乎。第二行故且准聖靈三 T2217_.59.0607c07: 句義中因分本始。第一二約三句爲一句 T2217_.59.0607c08: 三句五轉總合云五句歟。或彼義意第一 T2217_.59.0607c09: 二合爲一轉加第六如次爲五轉歟。前義 T2217_.59.0607c10: 爲勝。所謂五轉有横竪二義。前五句竪義 T2217_.59.0607c11: 第六横意也。故佛徳無淺深殊爲令人易
T2217_.59.0607c14: 達也 T2217_.59.0607c15: 第七哀愍無量等者。祕釋云。自此下約住 T2217_.59.0607c16: 心分別之。於中有二。初五屬因分住心。
T2217_.59.0607c20: 所化之類。衆生言雖通二種生死今但限 T2217_.59.0607c21: 世間三心二常沒也。已出離者讓後後所化
T2217_.59.0607c24: 性者上第六金剛根本實智也。發同體悲愍 T2217_.59.0607c25: 之心者今金剛即權智大悲也。起信論云。以
T2217_.59.0608a02: 無縁悲無限無無性預化。五性各別故。性 T2217_.59.0608a03: 宗悉成佛。具悉有佛性大勢力故 T2217_.59.0608a04: 經中挍量六十象力等者。涅槃經中有此挍 T2217_.59.0608a05: 量。謂如十小牛力不如一大牛力。十大牛 T2217_.59.0608a06: 力不如一青牛力。如是凡象野象二牙象四 T2217_.59.0608a07: 牙象雪山白象香象青象黄象赤象白象山象 T2217_.59.0608a08: 優鉢羅象拘物頭象分陀利象人中力士鉢 T2217_.59.0608a09: 建提此等後後力勝前前十倍。乃至十鉢建 T2217_.59.0608a10: 提力不如一八臂那羅延力。十八臂那羅延
T2217_.59.0608a13: 十内雖有香象約言總云不如一香象力 T2217_.59.0608a14: 歟。私云。凡象乃至香象六種象各有十故云 T2217_.59.0608a15: 六十象歟。倶舍二十七云。身那羅延力者佛 T2217_.59.0608a16: 生身力等那羅延。此云人種神。有餘師説。佛 T2217_.59.0608a17: 身支節一一皆具那羅延力。象等七十増者 T2217_.59.0608a18: 明那羅延力量也。象等七力十十倍増。一十 T2217_.59.0608a19: 凡象力當一香象力。二十香象力當一摩訶
T2217_.59.0608a28: 至也。又經云十住菩薩一節。論或云生身 T2217_.59.0608a29: 力。或云佛身支節。今云生身毛孔。論疏少 T2217_.59.0608b01: 異約佛身論之。經云菩薩。謂小乘極果不 T2217_.59.0608b02: 過大乘因位故。以菩薩支節同生身力或 T2217_.59.0608b03: 支節或毛孔歟。力勢同故歟。那羅延者。寶 T2217_.59.0608b04: 師涅槃疏云天帝釋之力士。章安翻云金剛。 T2217_.59.0608b05: 玄應譯云釣鎻力士。眞諦三藏翻爲人生本。
T2217_.59.0608b09: 云人種神人趣攝歟 T2217_.59.0608b10: 第九大那羅延力等者。祕釋云。當一道無
T2217_.59.0608b14: 云爾也。又天台談闡提定性成佛故爾配 T2217_.59.0608b15: 矣。問。大師問答云。一闡提*人必死之疾 T2217_.59.0608b16: 二乘定性已死之人餘教非所救。唯此祕密 T2217_.59.0608b17: 神通力即能救療。唯此中義密不共顯之義
T2217_.59.0608b20: 知密意。如直服丸藥等與讀藥方等。遲
T2217_.59.0608b23: 共。故無過。問。性靈集第十云。若使千年讀 T2217_.59.0608b24: 誦大素本草四大病何曾得除。百歳讀誦
T2217_.59.0608b27: 論門意歟。據實通論分可有服藥義歟。故 T2217_.59.0608b28: 同釋云。諸經長行偈頌爲顯。諸經陀羅尼 T2217_.59.0608b29: 爲密。淺略趣者如大素本草等經論説病 T2217_.59.0608c01: 源分別藥性。*陀羅尼祕法者依方合藥服
T2217_.59.0608c04: 欲義。樂生死故而斷善根無成佛之壽命 T2217_.59.0608c05: 故名必死。二乘已死者。謂二乘之人於空 T2217_.59.0608c06: 作證入於灰斷故名已死。諸佛醫王明見 T2217_.59.0608c07: 一切衆生皆有如來知見性必定師子*吼
T2217_.59.0608c11: 謗菩薩藏。二者憐愍一切衆生作盡一切
T2217_.59.0608c14: 也。第二無性者無佛性即今闡提也。師子*吼 T2217_.59.0608c15: 約喩立稱。大日如來先現瑞相善調機根 T2217_.59.0608c16: 後説本懷。猶如師子先奮迅吹呿驚怖群 T2217_.59.0608c17: 獸然後成事故云爾也。大師疏指事云。闡
T2217_.59.0608c20: 大菩薩歟。第一重第二重有淺深故。又下文 T2217_.59.0608c21: 讃金剛手問云。乃至淺行諸菩薩無能於
T2217_.59.0608c24: 瑜祇經諸地菩薩倶不覺知云。此菩薩中有
T2217_.59.0608c29: 重出乎。答。上是一乘用也。以祕密神通力 T2217_.59.0609a01: 大作佛事故今是一乘體也。所有所作皆 T2217_.59.0609a02: 歸此故。問。若爾何亦爲極無自性乎。答。 T2217_.59.0609a03: 一如本性之體空無自性畢竟無相無境界故 T2217_.59.0609a04: 極無自性心生也。所以大師御意以空性離 T2217_.59.0609a05: 於根境等文證二種住心。但初一未極爲
T2217_.59.0609a08: 諦*之麁明圓融三諦故云融妙。又一事 T2217_.59.0609a09: 因縁義同法華一大事因縁故爲一道心 T2217_.59.0609a10: 也又一乘義同故通極無也。融者六相鎔融 T2217_.59.0609a11: 妙者十玄深妙也。又今宗依六度經以醍 T2217_.59.0609a12: 醐爲祕密藏故爲能化智印矣。醍醐者。涅 T2217_.59.0609a13: 槃經二十七云。雪山有草名爲忍辱。牛若食
T2217_.59.0609a18: 體。取諸徳上無比無上義邊爲一徳歟。例 T2217_.59.0609a19: 如六度中精進矣。一事因縁者。抄云。即一 T2217_.59.0609a20: 大事因縁也。清涼云。無二無三故名一。佛 T2217_.59.0609a21: 因佛果故稱大。因果幹能令物解脱竝稱爲 T2217_.59.0609a22: 事。如來因此縁此故出現爾。大事即因縁 T2217_.59.0609a23: 也 T2217_.59.0609a24: 第十一勝迅執等者。祕釋云。當極無自性
T2217_.59.0609a27: 理當自分義。今者依無自性故起進修行 T2217_.59.0609a28: 當勝進分義。證此遍一切處大空。其心 T2217_.59.0609a29: 以極無自性故。若遇驚覺因縁能起速疾 T2217_.59.0609b01: 神通也。良以無相理上蒙驚覺時趣祕密 T2217_.59.0609b02: 莊嚴即身可到法界體性。此如能起速疾 T2217_.59.0609b03: 神通。即是如經不捨於此身逮得神境通也。 T2217_.59.0609b04: 又如瑜伽教五相成身菩薩蒙驚覺忽進
T2217_.59.0609b07: 空理萬行休息名法愛生。故上云不可復 T2217_.59.0609b08: 増。今離法愛心生極無自性心云大空。無
T2217_.59.0609b11: 也。非取終教見性齊義。華嚴經云。初發 T2217_.59.0609b12: 心時便成正覺者是也。不動生死等者。約眞 T2217_.59.0609b13: 妄相攝義也。故賢首云。眞該妄末相無不 T2217_.59.0609b14: 攝。妄徹眞源體無不寂。眞妄交徹二分雙
T2217_.59.0609b17: 疾神通也。謂乘此神通乘者初發心時起速 T2217_.59.0609b18: 疾通不動生死即至涅槃。所以者何。餘乘 T2217_.59.0609b19: 先歴諸法而後成正覺故。今此宗初發心 T2217_.59.0609b20: 時直住心實際攝諸法故。致遲速之異耳
T2217_.59.0609b23: 若依圓教不説變易。但分段身窮於因位
T2217_.59.0609b28: 剛約十住心能化智印義可然。所以此智印 T2217_.59.0609b29: 皆舍那三密法門故。而又約因分諸乘行者 T2217_.59.0609c01: 配屬。有何故*耶。答。今宗意。修行門之諸功 T2217_.59.0609c02: 徳皆是舍那本有之智印也。爲顯能化所化 T2217_.59.0609c03: 皆是法然不思議三密境界又建立此義也。 T2217_.59.0609c04: 又義九種住心通顯密。然爲所化邊是顯 T2217_.59.0609c05: 直爲住心邊密故 T2217_.59.0609c06: 第十二無垢執金剛等者。祕釋云。三部中蓮 T2217_.59.0609c07: 華部。淨菩提心清淨之理當本來不染之旨。 T2217_.59.0609c08: 若顯無垢之義用何譬無失。但云金剛印 T2217_.59.0609c09: 者。十九皆是執金剛故云持金剛印也。總
T2217_.59.0609c12: 初質尚與微垢共住者。有多意。或就修生菩 T2217_.59.0609c13: 提心約三劫始終論初後云初質有微垢 T2217_.59.0609c14: 也。抄意云。斷三妄云離一切障也。此中斷 T2217_.59.0609c15: 於麁妄淨菩提心始顯○云初質微垢共住。 T2217_.59.0609c16: 後二細妄未斷故金剛心又微細猶在離前 T2217_.59.0609c17: 細妄故。故釋云。是則三劫有初質之實二位
T2217_.59.0609c20: 淨也。或等覺無垢義歟。或初質者直指本 T2217_.59.0609c21: 覺也。故抄云。初質者謂本覺體根本名初。 T2217_.59.0609c22: 微垢者即微細無明也。問。既在纒。應與麁
T2217_.59.0609c25: 其體雖無垢尚在纒故云微垢共住也。今 T2217_.59.0609c26: 修生菩提心故云種種練冶矣。或云指前前 T2217_.59.0609c27: 住心云初質。微細妄執猶未斷故云微垢 T2217_.59.0609c28: 共住也 T2217_.59.0609c29: 十三刃迅等者。祕釋云。表金剛部。本有理邊
T2217_.59.0610a03: 云。今爲發大心衆金剛道功徳之相以次
T2217_.59.0610a06: 體此據智用故二異矣 T2217_.59.0610a07: 十四如來甲等者。祕釋云。表佛部。理智具足
T2217_.59.0610a10: 切等者顯佛果無念義。無能降伏等者内無 T2217_.59.0610a11: 三妄之*惑障故外無四魔之障難也 T2217_.59.0610a12: 十五如來句生等者。祕釋云。大圓鏡智也
T2217_.59.0610a18: 字門此意矣。私義云。諸佛自證功徳者字 T2217_.59.0610a19: 本不生際也。空有不生是字三義故。謂大
T2217_.59.0610a22: 如來性也。性即當句。故如來性生是如來
T2217_.59.0610a25: 等。今執金剛從加持力生與無相法身無 T2217_.59.0610a26: 別之義也
T2217_.59.0610a29: 無戲論也。此八不正觀智水不簡情非情 T2217_.59.0610b01: 彼此同如常住不變故名曰平等性智也。謂 T2217_.59.0610b02: 住大空等者住獨空畢竟理惠也。是則四中 T2217_.59.0610b03: 都名八不總義而已。抄云。住大空惠者即無
T2217_.59.0610b06: 謂觀縁起等者。智論第五云。不生不滅不斷 T2217_.59.0610b07: 不常不一不異不去不來因縁生法滅諸戲
T2217_.59.0610b12: 方便智也。以此方便權智用故二利應作妙 T2217_.59.0610b13: 業遂成即成所作智義也。十智力者。智論二 T2217_.59.0610b14: 十八云。諸佛雖有無量力度人因縁故説 T2217_.59.0610b15: 十力具足成辨其事。以是處非處智力分 T2217_.59.0610b16: 別籌量衆生是可度不可度。以業報智力
T2217_.59.0610b26: 互用故眼有聞覺知用也 T2217_.59.0610b27: 問。若爾五眼倶縁一切法*耶。答。如來五眼 T2217_.59.0610b28: 可然歟。問。仁王經云。法眼見一切法。三眼
T2217_.59.0610c02: 直見彼色亦見彼色生滅之相。若從是義 T2217_.59.0610c03: 亦分見法少故不論。法眼見於陰界入等 T2217_.59.0610c04: 一切種事及見於法。惠眼見於彼破相空
T2217_.59.0610c07: 生諸根境界。法眼見一切法如實相。佛眼見
T2217_.59.0610c10: 何。答。既云觀一切法了了見聞覺知無所罣 T2217_.59.0610c11: 礙。何有所限*乎。況如來五眼若所了有分 T2217_.59.0610c12: 齊佛智可有淺深。彼六根淨位猶見聞覺知 T2217_.59.0610c13: 無偏頗。果位五眼豈有分齊*乎。依之嘉祥 T2217_.59.0610c14: 釋云。如來以一眼即究竟諸道。何須此五。
T2217_.59.0610c18: 知境無分齊者如何分五眼異*乎。彼六根 T2217_.59.0610c19: 互用已轉依位。隨境有亂故。但隨根無 T2217_.59.0610c20: 亂。今五眼約何無亂乎。答。五眼體本各別 T2217_.59.0610c21: 故雖縁一切可無亂矣。猶如五智矣 T2217_.59.0610c22: 以一切種觀一切法等者。二本義釋同云一 T2217_.59.0610c23: 切種智。智論第四十佛眼云一切種智。又 T2217_.59.0610c24: 釋云。初得無生法忍菩薩未捨完身得菩 T2217_.59.0610c25: 薩神通無生法忍道種智具足。未成佛故 T2217_.59.0610c26: 無佛眼。如是等不名無法不見聞覺識。若 T2217_.59.0610c27: 以佛眼觀諸法。是名無所不見無所不聞無
T2217_.59.0611a01: 本云一切種顯具有五眼歟。若爾何云言 T2217_.59.0611a02: 總乎。答。設依今本佛眼攝諸徳故云爾。故 T2217_.59.0611a03: 智論云。所謂一切種智十力四無所畏四無 T2217_.59.0611a04: 量智乃至大慈大悲等諸功徳是名爲佛眼
T2217_.59.0611a12: 即體也。故祕藏記云。三密差別數過刹塵
T2217_.59.0611a15: 掌持金剛等者。此文會執金剛金剛手異 T2217_.59.0611a16: 也。故雜問答云。問。執金剛金剛手同義。云 T2217_.59.0611a17: 何。答。手掌持金剛杵故云執金剛。金剛杵
T2217_.59.0611a21: 剛杵故曰金剛手。能持此印故云執金剛
T2217_.59.0611a25: 違耳。或云。手持金剛故從所持云金剛 T2217_.59.0611a26: 手。手執金剛故從能持功云執金剛歟。此 T2217_.59.0611a27: 釋違次下疏釋矣。問。前十八別名下云執 T2217_.59.0611a28: 金。今何變彼*乎。答。或云。前十八顯全別作 T2217_.59.0611a29: 總義。今一種示全總作別旨也 T2217_.59.0611b01: 西方謂夜等者。以上釋總名金剛手自下 T2217_.59.0611b02: 解別名祕密主也。於中有二。初總釋次若 T2217_.59.0611b03: 淺略下別釋也。別中亦二。謂淺略深祕也。 T2217_.59.0611b04: 問。兩釋結皆總名。何云別名乎。答。總別相 T2217_.59.0611b05: 對法故釋別義結總名何失。依之大師問 T2217_.59.0611b06: 答。淺略結總名深祕結別名矣。或又西方 T2217_.59.0611b07: 以下釋總別二名。以上會手執相違也。問。 T2217_.59.0611b08: 別名時祕密主云金剛手。今何金剛手爲淺 T2217_.59.0611b09: 略義乎。答。約同義二名互出也。猶如執持 T2217_.59.0611b10: 二名矣。謂夜叉爲祕密者。雜問答云。夜叉 T2217_.59.0611b11: 翻祕密。身口意隱密難了知故云祕密。主
T2217_.59.0611b14: 者。言夜叉者即是如來身語意密。唯佛與 T2217_.59.0611b15: 佛乃能知之。一生補處猶不能知如來祕 T2217_.59.0611b16: 密。是菩薩即能持佛祕密印故。亦心密主故
T2217_.59.0611b19: 薩能知如來身口意密故名祕密主也。如 T2217_.59.0611b20: 來意密*之法唯佛與佛乃能究了。如意者當 T2217_.59.0611b21: 知是身口意。如是今此菩薩亦能知之。當 T2217_.59.0611b22: 知是位同大覺。爲欲度衆生故示爲菩
T2217_.59.0611b27: 擧生身眷屬云彌勒文殊一生補處。大師 T2217_.59.0611b28: 釋今文云一生補處之故。況復疏第三釋 T2217_.59.0611b29: 支分生曼荼時内大眷屬倶云十住菩薩 T2217_.59.0611c01: 故。内眷屬既知之。大眷屬豈不知彼乎。加 T2217_.59.0611c02: 之大師四重圓壇聖衆判從果向因人。疏十 T2217_.59.0611c03: 四云。爲欲度衆生故示爲菩薩。其意懸 T2217_.59.0611c04: 會。或又約竪差別第二重不及第一重故 T2217_.59.0611c05: 指四菩薩中歟。故疏第三云。若行因至果
T2217_.59.0611c08: 釋者。上文云。若自本垂迹則從第一重一
T2217_.59.0611c11: 或*胎三部配三密時金剛部心密。此菩薩 T2217_.59.0611c12: 金剛部主故云心密主歟。又或人云。十九中 T2217_.59.0611c13: 初六如先。第七至第十二如次他縁覺心 T2217_.59.0611c14: 一道極無祕密乘。十三至十九如次不動
T2217_.59.0611c17: 對顯乘十九無知密教立十九智印也。故 T2217_.59.0611c18: 瑜伽論第九引經云。無知有十九種。謂前際
T2217_.59.0611c27: 從頂至足一一身分普布之不過十九數。 T2217_.59.0611c28: 如是説畢自身成聖尊一切天素羅等不
T2217_.59.0612a02: 義也。不動是金剛部教令輪也。金剛手院二 T2217_.59.0612a03: 十一尊可攝此不動一尊也。仍配當尤相應 T2217_.59.0612a04: 也。或云十陰滿九陽滿。陰陽合論故有十九。
T2217_.59.0612a15: 義中初義違菩薩釋例。又違此等上首執金 T2217_.59.0612a16: 剛文。後義背經文如四大菩薩下置等字 T2217_.59.0612a17: 金剛十佛刹下置等字。幷又與倶文違諸經 T2217_.59.0612a18: 例。望教主云與倶。今對眷屬上首云與 T2217_.59.0612a19: 倶故。今謂不爾。如是爲上首。可訓矣。意 T2217_.59.0612a20: 云。十九爲上首十佛刹爲眷屬與教主倶
T2217_.59.0612a24: 若具存梵本等者。上既云然此經梵本闕無
T2217_.59.0612a28: 耳 T2217_.59.0612a29: 於宗通之用等者。抄云。今此統其大領所 T2217_.59.0612b01: 要用者上首一十九數。枝末眷屬皆悉隨之。 T2217_.59.0612b02: 於此持明宗中通途之用者不以爲闕少 T2217_.59.0612b03: 耳。又解。宗通之用者然此經宗有通統法界
T2217_.59.0612b08: 不可備載。今傳法者爲欲攝廣爲略故最 T2217_.59.0612b09: 其宗通要旨義兼用者擧爲一品。名曰普
T2217_.59.0612b12: 之。又倶舍云 T2217_.59.0612b13: 世界海世界性等者。摩訶衍論抄第十云。然 T2217_.59.0612b14: 彼十佛境界所依有二。一國土海圓融自在
T2217_.59.0612b17: 外有十重世界。一世界性二世界海等。當 T2217_.59.0612b18: 是萬子已上輪王境界。三無量雜類世界皆 T2217_.59.0612b19: 遍法界。如樹形等世界。皆遍虚空法界互 T2217_.59.0612b20: 不相礙。此上三位幷是*毘盧舍那十身攝化 T2217_.59.0612b21: 之處。仍此三位圓融無礙隨一世界即約麁
T2217_.59.0612b24: 性歟。或第二十重世界中一二歟。智論五十 T2217_.59.0612b25: 云。復次三千大千世界名一世界。一時起一 T2217_.59.0612b26: 時滅如是等十方如恒沙等世界是一佛刹 T2217_.59.0612b27: 世界。如是一佛世界數如恒沙等世界。是一 T2217_.59.0612b28: 佛世界海。如是佛世界海數如十方恒河沙 T2217_.59.0612b29: 世界。是佛世界種。如是世界種十方無量是 T2217_.59.0612c01: 名一佛世界。於一切世界中取如是分名
T2217_.59.0612c04: 智印。能現本地身也 T2217_.59.0612c05: 各現執金剛身者。所現加持身。今經同聞衆 T2217_.59.0612c06: 也。疏第三云。從金剛密印現第一重金剛
T2217_.59.0612c09: 忿怒。色謂青黄赤白。蓋分性類差別故表
T2217_.59.0612c12: 脱門所現善知識引當機衆入法界萬荼 T2217_.59.0612c13: 故云引攝衆生也
T2217_.59.0612c20: 門中所通達法深廣無際然亦互不相知
T2217_.59.0612c27: 誕育時衆相備具頓悟遍習衆藝統御四洲
T2217_.59.0613a01: 知下文説行者悟入。何云一機頓悟漸修 T2217_.59.0613a02: 乎。又疏第三云。復次大悲胎藏發生三昧中 T2217_.59.0613a03: 有種種法界門種種善知識。如善財童子次 T2217_.59.0613a04: 第詢求或於如是法門已善修行而於餘 T2217_.59.0613a05: 門未能究習。若入普門世界時則能於一
T2217_.59.0613a08: 雜問答云。若有人入此三昧門而修行者
T2217_.59.0613a11: 同於本尊也。即是普入等者普門法界也。 T2217_.59.0613a12: 從一門即入普門故云即。或一門即普門 T2217_.59.0613a13: 故云即也。意云。從此一門得入一門法
T2217_.59.0613a16: 云。得入法界者普門法界也。從此一門者指 T2217_.59.0613a17: 上同於本尊一門也。是從一門入普門義 T2217_.59.0613a18: 也。普入法界者又從普門法界爲化他出 T2217_.59.0613a19: 各各一門故云普入一切法界矣。或得入法 T2217_.59.0613a20: 界又一門法界也。普入法界者釋成一門義 T2217_.59.0613a21: 也。意云。得入法界者十九種金剛等一切一
T2217_.59.0613a24: 弘長元年七月十三日於醍醐寺報恩院抄 T2217_.59.0613a25: 畢
T2217_.59.0613a28: T2217_.59.0613a29: T2217_.59.0613b01: T2217_.59.0613b02: T2217_.59.0613b03: T2217_.59.0613b04: 疏卷第一之四 T2217_.59.0613b05: 前明諸執金剛一向是如來智印者。謂諸執 T2217_.59.0613b06: 金剛雖通慈悲等從多分云一向智印歟。 T2217_.59.0613b07: 又第一重心數尊中雖有定及慈悲等約智 T2217_.59.0613b08: 相應云智印歟。或云。諸執金剛或一向智 T2217_.59.0613b09: 印或一向慈印等而異菩薩各相兼故但智 T2217_.59.0613b10: 印者擧一顯餘歟。今此菩薩等者。疏下釋 T2217_.59.0613b11: 云。諸菩薩在悲智之間故上求下化故爲第
T2217_.59.0613b14: 剛也。各擧一顯一矣。然第二重諸菩薩在 T2217_.59.0613b15: 於悲智中兼上求下化故云又兼慈悲等 T2217_.59.0613b16: 也。又四大菩薩中文殊是惠除障是定故云 T2217_.59.0613b17: 義兼定惠。彌勒即慈普賢是悲。抄普賢云行 T2217_.59.0613b18: 願故行願即大悲故。云又兼慈悲也。又四 T2217_.59.0613b19: 菩薩各各兼慈悲定惠故云義兼等也。所 T2217_.59.0613b20: 謂慈氏是兼悲之慈故云謂佛四無量心等 T2217_.59.0613b21: 也。文殊又兼定之惠故云即是具衆徳義 T2217_.59.0613b22: 也。餘菩薩又爾也。故別受名結文隨應可 T2217_.59.0613b23: 得。若依初義者指菩薩名云別名也。謂 T2217_.59.0613b24: 標諸執金剛今此菩薩成此結故。意云。前 T2217_.59.0613b25: 諸執金剛持智印故云執金剛。今菩薩兼定
T2217_.59.0613b28: 答。於自雖通金剛菩薩相對猶得別稱也。 T2217_.59.0613b29: 或又下卷金剛菩薩倶名大心衆。望彼云別 T2217_.59.0613c01: 歟。又依次義者。普賢慈氏等云別名歟。意 T2217_.59.0613c02: 云。四菩薩云慈氏云妙惠等名異一向智
T2217_.59.0613c05: 故。故初義爲勝矣 T2217_.59.0613c06: 亦是毘盧遮那内證功徳者。且内證外用重 T2217_.59.0613c07: 重。或四重壇從内向外而分内外也。或 T2217_.59.0613c08: 四重各有内外本地四重云内加持四重云 T2217_.59.0613c09: 外。謂從法門身現羯磨身故。當知諸菩 T2217_.59.0613c10: 薩法門等者所現加持身羯磨形也。下云善 T2217_.59.0613c11: 知識身是也。法門者能現内證法門身。下云 T2217_.59.0613c12: 法界門。上云定惠慈悲是也。故指此定惠 T2217_.59.0613c13: 等云内證功徳也。今文意云。謂如執金剛 T2217_.59.0613c14: 内證對十智力有十佛刹今菩薩内證法門
T2217_.59.0613c22: 又般若釋論等者。智論第三十三云。如釋迦 T2217_.59.0613c23: 文佛。未出家時車匿給使優陀那戲咲瞿毘 T2217_.59.0613c24: 耶耶輸陀等諸婇女爲内眷屬。出家六年苦 T2217_.59.0613c25: 行時五人給仕。得道時彌喜羅陀須那刹多 T2217_.59.0613c26: 羅阿難密跡力士等是名内眷屬。大眷屬者 T2217_.59.0613c27: 舍利弗目連摩訶迦葉須菩提迦旃延富樓那 T2217_.59.0613c28: 阿泥盧豆等諸聖人及彌勒文殊師利颰陀婆 T2217_.59.0613c29: 羅諸阿毘跋致一生補處菩薩等是名大眷 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 595 596 597 598 599 600 601 602 603 604 605 606 607 608 609 610 [行番号:有/無] [返り点:無/有] [CITE] |