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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 626 627 628 629 630 631 632 633 634 635 636 637 638 639 640 641 [行番号:有/無] [返り点:無/有] [CITE]
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
T2217_.59.0614a03: 云。復次佛有二種身一者法性生身二者隨 T2217_.59.0614a04: 世間身。世間身眷屬如先説。法性生身者有
T2217_.59.0614a07: 身有二。謂法性生身父母生身也。疏生身者 T2217_.59.0614a08: 父母生身也。即下文隨世間身是也。故智論 T2217_.59.0614a09: 第九云。佛有二種身。一者法性身二者父母
T2217_.59.0614a12: 子。何彼等云内大眷屬耶。答。總指佛在世 T2217_.59.0614a13: 云成道時。未必初成時歟。或又九世相入 T2217_.59.0614a14: 意歟。手草云。問。疏指普賢等菩薩云一一 T2217_.59.0614a15: 是毘盧遮那内證功徳。何故云普賢等是大 T2217_.59.0614a16: 眷屬。答。約本地之時皆無非遮那内證之
T2217_.59.0614a24: 濡尸利慈氏菩薩是諸菩薩皆是補處紹尊
T2217_.59.0614a27: 耶。答。且如彌勒昔在人中名一生事一 T2217_.59.0614a28: 大生也。若據小生者而有四也。天中中 T2217_.59.0614a29: 有及本有二人中中有及本有二合爲四生。 T2217_.59.0614b01: 如七生等依大生説。實理論生有二十八
T2217_.59.0614b04: 來爲多生死之所繋縛故。今唯一生所繋
T2217_.59.0614b07: 者一生所繋二者最後之身三者坐於道樹。 T2217_.59.0614b08: 上生即一生所繋。下生局得二身○今此三 T2217_.59.0614b09: 生唯約化佛。餘未見文。以理而言亦通餘
T2217_.59.0614b12: 有一轉法性生即補佛所故名一生補處
T2217_.59.0614b15: 三十八云。問曰。兜卒天上何以説一生補處 T2217_.59.0614b16: 不説二生三生。答曰○復次有人言但説
T2217_.59.0614b19: 依小生何不云四生耶。答。攝釋云。若爾何 T2217_.59.0614b20: 故智度論説彌勒三生。答。以在人中即得
T2217_.59.0614b26: 云加持身。以法身眷屬例生身眷屬故。故 T2217_.59.0614b27: 次上文云。以加持故現爲一善知識身也
T2217_.59.0614c03: 内淺大深歟。若約四重次第内深大淺也。然 T2217_.59.0614c04: 實無淺深上淺深故二義無相違歟
T2217_.59.0614c07: 前欲給侍諸佛欲爲諸佛内眷屬欲得 T2217_.59.0614c08: 大眷屬欲得菩薩眷屬欲淨報大施。當
T2217_.59.0614c11: 普賢菩薩者。文句十云。大論觀經同名遍吉。 T2217_.59.0614c12: 此經名普賢。皆漢語。梵邲輸陀。此云普
T2217_.59.0614c16: 因以圓融三法爲宗。即是一切如來菩提心
T2217_.59.0614c20: 大日之圓因故。此圓因是通菩提心及行願。 T2217_.59.0614c21: 倶大日之因故。菩提心行願如次能所起。同 T2217_.59.0614c22: 是普賢體也。及身口意者當大師釋身字。猶 T2217_.59.0614c23: 如身祕密即法佛三密。故准此文者。今三 T2217_.59.0614c24: 密即圓因之果也。若約因者普賢三密也。悉 T2217_.59.0614c25: 皆等二句釋上普義。純一等兩句釋上賢義 T2217_.59.0614c26: 耳。故法藏釋云。徳周法界曰普淨順善稱
T2217_.59.0614c29: 利周備仁慈惠悟故名普賢。般若理趣云。一 T2217_.59.0615a01: 切有情皆如來藏。普賢菩薩遍自體故由證 T2217_.59.0615a02: 普遍賢善之理能證之道名爲普賢。○或内 T2217_.59.0615a03: 證此普遍賢理外彰三業無所不賢故名
T2217_.59.0615a08: 彌勒佛發願名彌勒也。出一切智光仙人 T2217_.59.0615a09: 經。彌勒昔作一切智光仙人値慈氏佛説 T2217_.59.0615a10: 慈三昧經故目慈也。華嚴經云。初得慈三
T2217_.59.0615a16: 姓。今菩薩從彼種姓中生故云慈氏。基師 T2217_.59.0615a17: 彌勒姓慈者又此意歟 T2217_.59.0615a18: 不斷佛家者。二本義釋倶家字作種矣 T2217_.59.0615a19: 謂佛四無量心等者。祕藏記釋四無量心云。 T2217_.59.0615a20: 慈悲喜捨。與樂爲慈拔苦爲悲不害爲喜捨
T2217_.59.0615a23: 愛憐名慈惻愴曰悲慶悦名喜亡壞稱捨。 T2217_.59.0615a24: 心無存著故曰亡壞。經中名之以爲無量 T2217_.59.0615a25: *亦云四等。縁於無量諸衆生起故名無量。
T2217_.59.0615b02: 稱首也。問。四中慈爲首。法必然歟。又依人 T2217_.59.0615b03: 耶。答。一往可約人。若依觀音悲爲首故。 T2217_.59.0615b04: 理實法又可爾。互相依故。義章第八云。次 T2217_.59.0615b05: 論主伴。如龍樹言慈爲妙主餘三隨從。如 T2217_.59.0615b06: 民從王。慈心正是與樂之意。故説爲主。無 T2217_.59.0615b07: 悲拔苦與樂不成故悲隨慈。無喜除嫉與 T2217_.59.0615b08: 樂不勝故喜隨慈。無捨除礙與樂不等故 T2217_.59.0615b09: 捨隨慈。蓋乃且據一門爲論。理實四行皆
T2217_.59.0615b12: 維摩説慈是體故。○後三用故隨人化益。 T2217_.59.0615b13: ○此等皆是對人用也。一相如是。理實四
T2217_.59.0615b16: 上云普賢等者。釋來由也。自證之徳者。義 T2217_.59.0615b17: 釋中釋普賢佛境界莊嚴三昧云。此佛境界 T2217_.59.0615b18: 者即是諸佛自證不思議平等心地。莊嚴謂
T2217_.59.0615b21: 妙吉祥菩薩等者。玄賛第二云。曼殊室利云 T2217_.59.0615b22: 妙吉祥。與衆生樂。是北方常喜世界歡喜藏
T2217_.59.0615b25: 利或翻爲敬首或云傳首或又云濡首又 T2217_.59.0615b26: 云妙徳又云妙吉祥。○又梵語喚頭爲室 T2217_.59.0615b27: 利。吉祥徳等亦爲室利。故致翻譯不同也
T2217_.59.0615c07: 也 T2217_.59.0615c08: 言以大慈悲力等者。又來由也。演妙法音者 T2217_.59.0615c09: 釋妙音義也。義釋云。此菩薩通達如來甚深 T2217_.59.0615c10: 般若唯是佛佛自證不可與人。是故以嬰
T2217_.59.0615c15: 若以無分別法等者。或云。文殊妙惠説法上
T2217_.59.0615c18: 理。喩中擧所顯日示披雲風也。問。今無分 T2217_.59.0615c19: 別法者定惠中何耶。答。既云滅諸戲論。可
T2217_.59.0615c25: 不爾故。又義。定惠名從増勝實通止觀。故 T2217_.59.0615c26: 定亦斷惑何失。故法藏釋云。隨相而論止 T2217_.59.0615c27: 名定觀名惠。就實而言定通止觀惠亦如
T2217_.59.0616a02: 義擧前妙惠功不釋今三昧歟。第二義與 T2217_.59.0616a03: 復次釋何異乎。第三義似定惠雜亂矣。後 T2217_.59.0616a04: 義後得智猶不斷。況所起大悲乎。答。智斷 T2217_.59.0616a05: 惑皆依定故推窮勝能在於定。故云定何 T2217_.59.0616a06: 失。猶如摩訶衍稱矣。次義。正釋説法斷疑 T2217_.59.0616a07: 之次弟。故云次妙音明之也。復次釋。六度 T2217_.59.0616a08: 次第。故云次妙惠明之。般若禪定六度次 T2217_.59.0616a09: 第故。次義。定惠與止觀有同異二義何失。 T2217_.59.0616a10: 後義彼性宗後得智許斷證。今宗又大悲斷 T2217_.59.0616a11: 惑。何失 T2217_.59.0616a12: 如來諸有所作等者。釋來由也。諸有所作 T2217_.59.0616a13: 者文殊妙惠説法也。一事因縁者除蓋障斷 T2217_.59.0616a14: 惑證理也 T2217_.59.0616a15: 復次行人等者。來由別釋也。謂般若者文殊 T2217_.59.0616a16: 也。禪定者今菩薩也。斷惑功專依定故。或 T2217_.59.0616a17: 又正釋總爲除蓋障釋。復次爲來由歟。既 T2217_.59.0616a18: 云如來所作未必損文殊故。然故次妙音 T2217_.59.0616a19: 明之。釋難遮故先義爲吉矣 T2217_.59.0616a20: 此四菩薩即是佛身四徳等者。鈔第二云。疏 T2217_.59.0616a21: 佛身四徳者。一行願彌淪二佛宗不斷三大
T2217_.59.0616a24: 隅菩薩歟。其故思第二重菩薩阿闍梨所傳 T2217_.59.0616a25: 曼*荼羅中文殊除蓋障地藏虚空藏也。又現 T2217_.59.0616a26: 圖中但有地藏虚空藏除蓋障三菩薩。然今 T2217_.59.0616a27: 四菩薩中二菩薩纔雖擬第二重三菩薩專 T2217_.59.0616a28: 同八葉四行。況復疏第十六云。又四菩薩普 T2217_.59.0616a29: 賢巽文殊坤慈氏乾觀音艮是其位也。前縁 T2217_.59.0616b01: 起列衆中或以除蓋障替觀音或以除一 T2217_.59.0616b02: 切惡趣替文殊也。義各異。課用一事亦得
T2217_.59.0616b05: 列衆非指今文乎。但大眷屬者。中臺總體 T2217_.59.0616b06: 是心王邊葉別相即心數故云眷屬也。故大 T2217_.59.0616b07: 師釋云。大毘盧遮那如來與自眷屬四種法
T2217_.59.0616b16: 薩親近於如來猶近自第一重。何不云内 T2217_.59.0616b17: 眷屬矣。但疏幷現圖壇第二重諸尊相違者 T2217_.59.0616b18: 不擧諸尊盡歟。依之疏第二十云。觀音文 T2217_.59.0616b19: 殊彌勒已在八葉中。漸出于外故次圓中復
T2217_.59.0616b22: 在第二重也。第十六文者指具縁品歟。具 T2217_.59.0616b23: 縁品經云。普賢慈氏尊及與除蓋障除一切
T2217_.59.0616b26: 起歟。又義。凡四行菩薩第二重四菩薩其體 T2217_.59.0616b27: 同故或約四行邊云佛身四徳或約眷屬 T2217_.59.0616b28: 邊云第二重也。十六卷文或以除障替觀 T2217_.59.0616b29: 音者指今品也。或以除惡趣替文殊者 T2217_.59.0616c01: 指具縁品也。若倶指具縁品者不可置初 T2217_.59.0616c02: 或字。二或字是顯指兩品耳。或云。觀音在 T2217_.59.0616c03: 八葉自性身。在第二重受用身。在第三重 T2217_.59.0616c04: 變化身。餘尊又可爾耳。尋云。除蓋觀音同體 T2217_.59.0616c05: 異名歟。除惡文殊*亦爾乎。答。大師彌陀次
T2217_.59.0616c10: 言雖同體是別例如四佛四波印雖同體是 T2217_.59.0616c11: 別。又如彌勒如意輪讃是一其體異矣。況復 T2217_.59.0616c12: 胎藏次第二菩薩言別也。又般若寺抄云。除
T2217_.59.0616c16: 方便。文殊是大智決斷用。除蓋障是大空寂
T2217_.59.0616c19: 方普賢即大捨徳。西南方文殊則大喜徳。西 T2217_.59.0616c20: 北方觀音即大悲智。東北方慈氏則大慈智
T2217_.59.0616c23: 義同。又祕藏記中普賢虚空藏觀音虚空庫 T2217_.59.0616c24: 如次爲慈悲喜捨也。金剛界次第等又同 T2217_.59.0616c25: 之。尋云。第一重第二重約十三大院方如
T2217_.59.0616c28: 方文*殊院下方虚空藏院左方除蓋障院右
T2217_.59.0617a05: 重遍知印等佛部三觀音等蓮華部四金剛手 T2217_.59.0617a06: 金剛部五二明王加上遍知爲佛部也六第 T2217_.59.0617a07: 三重釋迦等七第二重文*殊等八除蓋障九 T2217_.59.0617a08: 地藏十虚空藏。轉字品中有十一院。一中臺 T2217_.59.0617a09: 二遍知印三觀世音四金剛手五二明王六四 T2217_.59.0617a10: 大護七釋迦文八文殊九除蓋障十地藏十一
T2217_.59.0617a13: 菩提。何等名薩埵。答曰。菩提名諸佛道。薩 T2217_.59.0617a14: 埵名或衆生或大心。是人諸佛道功徳盡欲 T2217_.59.0617a15: 得其心。不可斷不可破如金剛山。是名 T2217_.59.0617a16: 大心。如偈説。一切諸佛法智惠及戒定能利 T2217_.59.0617a17: 益一切。是名爲菩提。其心不可動能忍成
T2217_.59.0617a20: 心不斷等者堅持不捨義也。般若寺抄云。有 T2217_.59.0617a21: 所云道心者樂求菩提有情故云菩提薩
T2217_.59.0617a24: 薩埵。答。摩訶者大。薩埵名衆生或名勇心。 T2217_.59.0617a25: 此人心能爲大事不退不還大勇心故名 T2217_.59.0617a26: 摩訶薩埵。復次摩訶薩埵者。於多衆生中最 T2217_.59.0617a27: 爲上首。是故名爲摩訶薩埵。復次多衆生中 T2217_.59.0617a28: 起大慈大悲成立大乘能行大道得最大 T2217_.59.0617a29: 處故名摩訶薩埵。復次大人相成就故名摩 T2217_.59.0617b01: 訶薩埵。○復次必能説法破一切衆生及己 T2217_.59.0617b02: 身大邪見大愛大我心等諸煩惱故名爲摩
T2217_.59.0617b06: 文智論第四第五二文也。第四中釋菩提故
T2217_.59.0617b11: 似違論文乎。私案。論中文異故爲非正復 T2217_.59.0617b12: 之別釋。疏中二名雖異目於一體故爲正 T2217_.59.0617b13: 釋復次歟。故大師釋云。又菩提薩埵亦爲
T2217_.59.0617b16: 意識等也。又第五文雖有多釋同摩訶薩 T2217_.59.0617b17: 釋。故疏爲一種釋歟。木幡義云。薩埵與摩 T2217_.59.0617b18: 訶薩埵爲正釋復次。但薩埵是自利義摩訶
T2217_.59.0617b21: 大邪見大愛等者。鈔第二云。疏大邪見大愛 T2217_.59.0617b22: 等者。涅槃云。一切煩惱邪見攝盡謂破壞三 T2217_.59.0617b23: 寶焚燒善根。戒經十種謗三寶爲最重故 T2217_.59.0617b24: 邪見稱大。若據發潤生死流轉無明愛取爲 T2217_.59.0617b25: 大。若據遠隨現行障無學道我愛慢爲大 T2217_.59.0617b26: 餘可名輕。若煩惱當體相望則十大煩惱爲 T2217_.59.0617b27: 重隨惑爲輕等。今此智人必能説法破壞故
T2217_.59.0617c02: 衆生入佛知見故名大士也。此有情者梵 T2217_.59.0617c03: 音索多是著義。猶如世間人深著身心不 T2217_.59.0617c04: 能暫離也。今菩提索多亦爾。此大菩提行 T2217_.59.0617c05: 乃至無有一念休息放捨之心故名索多 T2217_.59.0617c06: 也。又名薩埵。是有情義。以於有情之中能 T2217_.59.0617c07: 修無上道荷一切諸餘衆生。即是衆生之中 T2217_.59.0617c08: 無上故名大有情也。衆生隨所執著義。今
T2217_.59.0617c11: 捨之義也。薩埵是有情義者又同今薩埵名 T2217_.59.0617c12: 衆生之釋也。雜問答云。又薩埵者梵音正 T2217_.59.0617c13: 應言索多。○若以義言之是堅持不捨之
T2217_.59.0617c16: 不捨。言聲明有如是法者即八轉聲法也。謂 T2217_.59.0617c17: 前云薩埵直目衆生之體。即體聲也。今云
T2217_.59.0617c24: 作當字矣 T2217_.59.0617c25: 薩埵略有三種者。問。大師釋云。又薩埵有
T2217_.59.0617c28: 答云。問。何言愚童等耶。答。六道凡夫名愚 T2217_.59.0617c29: 童。聲聞縁覺名爲有識。修佛道人名爲菩
T2217_.59.0618a03: 三種薩埵。所謂愚童薩埵智薩埵金剛薩埵
T2217_.59.0618a08: 密人皆果地人故。問。金薩者何菩薩耶。答。 T2217_.59.0618a09: 或云。四大菩薩云金薩。簡顯菩薩密菩薩 T2217_.59.0618a10: 皆云金薩歟。今云但金剛手也。問答中上 T2217_.59.0618a11: 釋祕密主義畢云此菩薩名金剛薩埵指 T2217_.59.0618a12: 此。云彼金剛薩埵之故。又五祕密軌云。以 T2217_.59.0618a13: 金剛薩埵開其二種薩埵修行得此金剛乘
T2217_.59.0618a16: 菩薩文出三種薩埵故。此中愚童有識是第 T2217_.59.0618a17: 三重生身眷屬二乘世天等也。菩提薩埵四 T2217_.59.0618a18: 大菩薩等也。然第一重執金剛等疏中攝屬 T2217_.59.0618a19: 未明故。彼第一重金薩等即第三人也云也。 T2217_.59.0618a20: 故知今此三種薩埵三重聖衆也。但祕鍵釋 T2217_.59.0618a21: 約顯密判薩埵歟。或又彼探彼經深祕意 T2217_.59.0618a22: 成四行菩薩三摩地也。問。愚童不知因果 T2217_.59.0618a23: 六道凡夫。有識興滅度想定性二乘。何云 T2217_.59.0618a24: 曼荼聖衆乎。答。十界輪圓曼荼故六道二乘 T2217_.59.0618a25: 又海會聖衆也。問。若爾胎藏界所列六道等 T2217_.59.0618a26: 衆生皆可實類乎。若云實類者今此曼荼是 T2217_.59.0618a27: 從本垂迹之圓壇大悲利生之海會。是故中臺 T2217_.59.0618a28: 自性之佛漸現三重曼荼之聖衆八葉受用 T2217_.59.0618a29: 之尊專成四種法身之化用。當知*胎藏諸 T2217_.59.0618b01: 尊皆以佛智所現云事。若實類凡夫見之可 T2217_.59.0618b02: 成罪仰之有何益哉。故大師釋*胎藏聖
T2217_.59.0618b05: 趣衆生。亦名五逆大邪見人。大悲曼荼羅正
T2217_.59.0618b09: 極。所謂今教意四重曼荼之聖衆皆是本有 T2217_.59.0618b10: 常住之佛體。六道四生之群類併又自性清 T2217_.59.0618b11: 淨之法身也。是以重重帝網之莊嚴無一法 T2217_.59.0618b12: 而漏草木。智智無邊之聖衆無一類而捨含 T2217_.59.0618b13: 識。若除實類則圓壇稱難成。若限權化 T2217_.59.0618b14: 則輪圓稱易闕者歟。故知約佛智照見者凡 T2217_.59.0618b15: 夫本等流法身。又依密號名字者實類性曼 T2217_.59.0618b16: 荼聖衆。若爾挫實類而云權化何失。故金 T2217_.59.0618b17: 界次第云。入我我入故本尊與我一體無別。
T2217_.59.0618b20: 則我等皆不動自性而成六道四生之形 T2217_.59.0618b21: 隨順無明而受三途八難之苦。尋源汲流 T2217_.59.0618b22: 皆是遮那之垂迹也。挫實類仰大悲本尊 T2217_.59.0618b23: 何失。推本見跡併又法身之應現也。指凡 T2217_.59.0618b24: 夫祈無邊悉地豈空。若強捨實類尋權化 T2217_.59.0618b25: 爭成衆生即佛之觀。偏惡凡夫愛聖者誰 T2217_.59.0618b26: 開凡聖不二之覺乎。大悲曼荼羅正表此 T2217_.59.0618b27: 義也。甚有深意者歟。伏惟我宗意現覺諸 T2217_.59.0618b28: 法之故貪嗔癡慢現顯明王忿怒之姿。直約 T2217_.59.0618b29: 諸法之故欲觸愛慢直成菩薩慈悲之質。五 T2217_.59.0618c01: 趣四生之鬼畜隔之永沈三途之苦海。八苦 T2217_.59.0618c02: 五衰之人天融之即到五智之覺岸。迷悟在 T2217_.59.0618c03: 己無執而到蓋此謂歟。況復彼顯乘猶性惡 T2217_.59.0618c04: 通融之故馳煩惱即煩惱之談。此密乘豈性 T2217_.59.0618c05: 相歴然之故無生死即生死之義而已 T2217_.59.0618c06: 一者愚童等者。鈔第二云。愚謂愚癡。童謂嬰 T2217_.59.0618c07: 童。取未會分別也下。經云。愚童凡夫類猶如
T2217_.59.0618c10: 六行相觀門是二乘所行故。況修行義第一 T2217_.59.0618c11: 心難得。二三有五戒十善修行故。心行邪 T2217_.59.0618c12: 道下四句初二句忍樂修行義後兩句堅持不 T2217_.59.0618c13: 捨之義也。猶如下顯不捨義歟 T2217_.59.0618c14: 二者有識薩埵等者。鈔第二云。疏二者有識 T2217_.59.0618c15: 者謂有所識知者也。對前愚童故稱有識
T2217_.59.0618c18: 約求涅槃之邊云有識歟。性者理性故。或 T2217_.59.0618c19: 二倶存故云有識。前後文互顯故。纔覺知等 T2217_.59.0618c20: 釋忍樂修行義。著保化城等釋堅持不捨義 T2217_.59.0618c21: 也。於如來功徳者釋二乘不名菩提薩埵 T2217_.59.0618c22: 之由也。問。二乘亦得菩提。何不名菩提薩 T2217_.59.0618c23: 埵乎。答。安然釋云。三乘皆名菩提而二
T2217_.59.0618c26: 復次三種道皆是菩提。一者佛道二者聲聞 T2217_.59.0618c27: 道三者辟支佛道。辟支佛道聲聞道雖得菩 T2217_.59.0618c28: 提而不稱爲菩提。佛功徳中菩提稱爲菩
T2217_.59.0619a02: 彼乎。恐安公釋違智論文歟 T2217_.59.0619a03: 出過一切臆度戲論等者。鈔第二云。一切之 T2217_.59.0619a04: 言攝盡内外。有諸外道計我自性即同欲 T2217_.59.0619a05: 界或同色無色界乃至謂非想處即是涅 T2217_.59.0619a06: 槃○又説一切有道人言。神人一切法門中 T2217_.59.0619a07: 求不可得。如龜毛兔角常無。而陰界入實有 T2217_.59.0619a08: 自性。以如是等戲論法故。蓋由不識其 T2217_.59.0619a09: 心。今此菩提出過如是臆度戲論種種過失 T2217_.59.0619a10: 一向純淨即是衆生本心。了知此者名之
T2217_.59.0619a16: 者是一時義。法王啓運之日大衆嘉會之時
T2217_.59.0619b02: 可云他受用也。所以然者上擧執金剛諸 T2217_.59.0619b03: 菩薩畢結此等大衆爲聽法故而云次明群 T2217_.59.0619b04: 機嘉會。應知指上金剛菩薩云群機。理實 T2217_.59.0619b05: 雖三世常恒説爲未來流通准如常示此 T2217_.59.0619b06: 相也 T2217_.59.0619b07: 若十佛刹等者。若不定義擧伴顯主也。經 T2217_.59.0619b08: 中大日幷執金剛等各住自證三昧句説眞 T2217_.59.0619b09: 言故。即眞言藏品等説是也。若不爾者何 T2217_.59.0619b10: 在次明群機嘉會之時所同聞法之文下明 T2217_.59.0619b11: 此義矣。故知指正説時也。故疏第六云。若 T2217_.59.0619b12: 現世天身則説彼天三昧道。若現聲聞身 T2217_.59.0619b13: 則説聲聞三昧道○當知此中偈頌如是無
T2217_.59.0619b16: 中佛説何法等耳。或云。今此文重釋上大 T2217_.59.0619b17: 衆各爲聽法以三密而供養大日也。若不 T2217_.59.0619b18: 爾者何不擧大日。如此儀式皆今經説時 T2217_.59.0619b19: 分故云次明等也。今謂。時分義縱雖廣通 T2217_.59.0619b20: 所同聞法但取正説也。上既云然此經流布 T2217_.59.0619b21: 等下文云爾時住於佛日而演説法。此乃望 T2217_.59.0619b22: 於流通結集而指正説時云各各廣演則無 T2217_.59.0619b23: 限量等也。當知今説時永異如常八箇年等 T2217_.59.0619b24: 説時。時分説法無邊際限量故。結集者總 T2217_.59.0619b25: 云住於佛日等也。然字是結前義結成前時 T2217_.59.0619b26: 法也 T2217_.59.0619b27: 爾時住於佛日等者。或云。凡有三種日。一世
T2217_.59.0619c01: 越三時如來之日文也。私云。此日有二種。 T2217_.59.0619c02: 一實相之日。此中有能越所越。此即釋經越 T2217_.59.0619c03: 三時之文也。此日是本地身自證之日也。謂 T2217_.59.0619c04: 云圓明常住又云實相之日此意矣。二然 T2217_.59.0619c05: 以下如來之日。以佛神力逗衆機延促自 T2217_.59.0619c06: 在。釋經如來之日句也。此即住加持。説今 T2217_.59.0619c07: 經之時也。三平等句是所説法也。加持故三 T2217_.59.0619c08: 字若約能加持則大日如來也。若據所加 T2217_.59.0619c09: 持時法二種也。大疏抄云。意離三際始終
T2217_.59.0619c12: 時也。延促自在又非世間日故。彼長短定 T2217_.59.0619c13: 故。此延促自在故。故知經中越字含二義 T2217_.59.0619c14: 也。能越中擧自證爲加持來由也。若無自 T2217_.59.0619c15: 證則加持何故起矣。例如上釋集會擧内 T2217_.59.0619c16: 證而爲加持起因矣。問。如來日是於加持 T2217_.59.0619c17: 世界而逗實行應加持日。故或云令瑜伽 T2217_.59.0619c18: 行者或云咸適衆機此意也。依之疏第六 T2217_.59.0619c19: 云。然諸行人若深入瑜伽境界三昧時自當 T2217_.59.0619c20: 了了聽聞如正説時無異。是故名爲佛加
T2217_.59.0619c23: 來流通假現此相故云爾矣。但第六卷釋 T2217_.59.0619c24: 者。加持日有二種。謂今經説會自性加持身 T2217_.59.0619c25: 説時云正説時是也。行者聽聞説時他受加 T2217_.59.0619c26: 持身行相。故異也。或又此云佛日云如來 T2217_.59.0619c27: 日彼云加持日故其意別耳。又寶淨院僧正 T2217_.59.0619c28: 解第六文云。於此文可有二義。爲自受 T2217_.59.0619c29: 法樂説爲他受法樂説。若瑜伽行人入三 T2217_.59.0620a01: 昧時了了聽聞者隨他義。如正説時者隨自
T2217_.59.0620a05: 問耶。但智證大師指歸云。總十方三世修 T2217_.59.0620a06: 多羅同顯三句本無異轍。明知在一切經
T2217_.59.0620a10: 故十地論云。以初七日定不説法。思惟行
T2217_.59.0620a14: 隔聞故云思惟行故。是故住化他加持身
T2217_.59.0620a17: 故更赴鹿苑而説小乘法門。華嚴經云。我
T2217_.59.0620a20: 促自在故云佛日也。例如彼華嚴第二七日 T2217_.59.0620a21: 念劫圓融故九世相入耳。重意云。後夜成道 T2217_.59.0620a22: 説今經者。後夜丑寅不二時也。即示生佛 T2217_.59.0620a23: 不二義。此時是昨今不二時故。成道又即身 T2217_.59.0620a24: 成佛故。今經又即事而眞故。謂在不二時 T2217_.59.0620a25: 唱不二覺説不二教也。時人教相應矣。故
T2217_.59.0620b02: 其時又不遮恒説。延促無礙故。念劫圓融 T2217_.59.0620b03: 故。彼華嚴猶雖第二七日説許恒説華嚴。 T2217_.59.0620b04: 況祕宗説時乎 T2217_.59.0620b05: 延促自在等者。維摩經云。或有衆生樂久住 T2217_.59.0620b06: 世而可度者菩薩即演七日以爲一劫令 T2217_.59.0620b07: 彼衆生謂之一劫或有衆生不樂久住而 T2217_.59.0620b08: 可度者菩薩即促一劫以爲七日令彼衆
T2217_.59.0620b13: 分。一日一夜有三十時。春秋分時十五時屬 T2217_.59.0620b14: 晝十五時屬夜。餘時増減。五月晝十八時夜 T2217_.59.0620b15: 十二時。十一月翻此。言十五時屬晝三分中
T2217_.59.0620b18: 時等。又第四云。西方暦法晝夜各有三十時
T2217_.59.0620b21: 那量。臘縛此六十。此三十須臾。此三十晝 T2217_.59.0620b22: 夜○今案倶舍須臾西域牟呼栗多彼此量同 T2217_.59.0620b23: 也。以此牟呼栗多五箇經於日夜。合六 T2217_.59.0620b24: 時即成五六三十也。若日夜各有三十時 T2217_.59.0620b25: 者。日夜三時各各具二合十二時。此日之六 T2217_.59.0620b26: 時各加五牟呼栗多即五六三十也。夜亦如 T2217_.59.0620b27: 是。故言日夜各有三十時。又案之初中後 T2217_.59.0620b28: 三分各通於晝夜合成六時。此六時各各具 T2217_.59.0620b29: 十故歴日夜即成六十。各計至於三十 T2217_.59.0620c01: 也。各字之勢可通冠三十字。第四卷云。日 T2217_.59.0620c02: 夜各有三十時。故又初中後時各各可有 T2217_.59.0620c03: 二分合成六時。六時各五成五六三十也。
T2217_.59.0620c07: 極短故有十八十二時也。中間増減可知。 T2217_.59.0620c08: 具如倶舍頌疏十一也。故知日行此州雖 T2217_.59.0620c09: 晝夜時有等不等。隨在何位晝夜合則有 T2217_.59.0620c10: 三十時也。初中後三分是日夜各以二時可 T2217_.59.0620c11: 爲一分歟。此釋違下文云晝夜各有三十 T2217_.59.0620c12: 時之文也。後抄意存二義。初意日夜各有 T2217_.59.0620c13: 初中後分合有六時。此一時各經五箇牟呼 T2217_.59.0620c14: 栗多成五六三十也。此約晝夜停等時歟。 T2217_.59.0620c15: 後義晝夜各有三十時也。此中又有二意。 T2217_.59.0620c16: 初義日夜三時初中後各具二合十二時。一 T2217_.59.0620c17: 時間經五箇也。後義初中後三分各通晝 T2217_.59.0620c18: 夜合六時。此一時間經十箇也。此意前二 T2217_.59.0620c19: 時合爲一時故六時十二時雖異其意無 T2217_.59.0620c20: 違。後兩解意以今文同第四釋。然日夜各 T2217_.59.0620c21: 有三十時説違倶舍西域等諸師釋。此甚難 T2217_.59.0620c22: 解。今文各字被初中後不及三十時歟。言 T2217_.59.0620c23: 日夜各有初中後分。計牟呼栗多合至三
T2217_.59.0620c26: 時讀之。三十時者非牟呼栗多歟。又嘉祥 T2217_.59.0620c27: 法華統略云。時量短長有十二節。極短名刹 T2217_.59.0620c28: 那翻爲一念。百二十念爲一瞬。六十瞬爲 T2217_.59.0620c29: 一息。三十息爲一須臾。三十須臾爲一日
T2217_.59.0621a03: 息者彼臘縛也。當知今晝夜各有三十時准 T2217_.59.0621a04: 彼等説一時分經二箇半牟呼栗多歟 T2217_.59.0621a05: 言如來種種三業等者。雜問答云。身密印語 T2217_.59.0621a06: 眞言心妙觀平等相應至大日尊遍一切處 T2217_.59.0621a07: 三平等究竟實際。若三中一闕即不能至平 T2217_.59.0621a08: 等*之處。如車一輪闕都無所到。是即三平
T2217_.59.0621a11: 一實理者阿字本不生理也 T2217_.59.0621a12: 身等於語等者。又應云心等於語等。亦可 T2217_.59.0621a13: 云心等於身等。順逆無礙横竪渉入故今擧
T2217_.59.0621a17: 無以意密歸身語。以一心爲本故。密宗 T2217_.59.0621a18: 不然意密亦歸身語。六大爲本故。故淺深 T2217_.59.0621a19: 大異矣。問。三密平等宜然。今自他平等與 T2217_.59.0621a20: 華嚴三無差別有淺深耶。答。實範上人云。 T2217_.59.0621a21: 此三平等自法界故彼無差別由理融故是
T2217_.59.0621a26: 句。即進行義也。今行者踐先佛道跡而修行 T2217_.59.0621a27: 故云道迹也。故釋論第七云。三世一切菩薩 T2217_.59.0621a28: 衆如是如是如如隨踐順行應轉。如其次
T2217_.59.0621b02: 義也。謂大日尊三平等究竟實際位也。此 T2217_.59.0621b03: 位究竟處故云所住處也。句是究竟義故言
T2217_.59.0621b11: 云。三密法門者能通門歟爲當内證法歟。或
T2217_.59.0621b15: 身三業入本尊三密時自身三業能入門本 T2217_.59.0621b16: 尊三密所入境也。又以本尊三密入行者三 T2217_.59.0621b17: 業翻之可知。故知門即法法即門是一體不
T2217_.59.0621b21: 無能所故云所入門也 T2217_.59.0621b22: 謂以身平等之密印等者。疏第十七云。自眞 T2217_.59.0621b23: 實謂自持眞言手印想於本尊以專念故 T2217_.59.0621b24: 能見本尊。本尊者即是眞實之理。非但見 T2217_.59.0621b25: 本尊而已又如實觀我之身。即同本尊故 T2217_.59.0621b26: 名眞實也。此有三平等之方便。身即印也。 T2217_.59.0621b27: 語即眞言也。心即本尊也。此三事觀其眞實 T2217_.59.0621b28: 究竟皆等。我此三平等與一切如來三平等 T2217_.59.0621b29: 無異。是故眞實也。行者修行時佛海大會決 T2217_.59.0621c01: 定信得入。若有疑慮則眞言之行終不能
T2217_.59.0621c04: 能動亂之者。又觀所持眞言從本尊心中 T2217_.59.0621c05: 流出而入其口。猶如華鬘無有間絶。即以 T2217_.59.0621c06: 如是佛之功徳自滿其身亦不從身更流
T2217_.59.0621c09: 他受用身也。毘盧遮那遍一切身者自受用
T2217_.59.0621c12: 加持身。若見加持身即見本地身。若見本
T2217_.59.0621c15: 身者智法身即識大也。遍一切身者理法身 T2217_.59.0621c16: 即五大也。是本尊六大也。平等智身者行者 T2217_.59.0621c17: 五蘊也。智者四蘊。身者色蘊也。所謂行者四 T2217_.59.0621c18: 蘊是本尊識大開之本尊五大亦行者色蘊開 T2217_.59.0621c19: 之。合二准之。識大四蘊倶五智之徳。五大 T2217_.59.0621c20: 色蘊同五輪之體也。本尊六大加入周遍行 T2217_.59.0621c21: 者五蘊故云加持云遍也。行者五蘊本尊 T2217_.59.0621c22: 六大平等一味故云平等也。斯則無能所 T2217_.59.0621c23: 而能所也。不到而到即身成佛之理。思之。故 T2217_.59.0621c24: 當卷下釋云。一切衆生色心實相常是毘盧
T2217_.59.0621c27: 云不行不到。然行不生而到不生際故云 T2217_.59.0621c28: 而行而到也。又義。今教明無盡莊嚴本具 T2217_.59.0621c29: 故不行不到。簡因海*之行果之言也。而行 T2217_.59.0622a01: 而到顯性海行果之文也 T2217_.59.0622a02: 一切衆生皆入其中者自心即菩提故更無 T2217_.59.0622a03: 能所入然如實知自心故云皆入其中也」 T2217_.59.0622a04: 時彼菩薩普賢等者。開題意已上通序自 T2217_.59.0622a05: 下別序也。二教論意已上自性身説法自下
T2217_.59.0622a08: 性身説法也。時彼已下三節文明現瑞奇特 T2217_.59.0622a09: 事故云別序。又此瑞相示加持世界事故 T2217_.59.0622a10: 爲三身説法文也。故無違耳。又一義云。毘 T2217_.59.0622a11: 盧遮那如來奮迅示現等文含總別二意。所 T2217_.59.0622a12: 謂毘盧遮舍那如來者自性身。即指上薄伽 T2217_.59.0622a13: 梵。即今經教主也。時彼菩薩祕密主又指 T2217_.59.0622a14: 前自性土同聞也。示現無盡莊嚴藏是正加 T2217_.59.0622a15: 持世界事也。今此無盡藏通三身是總也。
T2217_.59.0622a18: 別句義也。普賢祕密主等者。所現他受用土 T2217_.59.0622a19: 同聞解脱門所現善知識也。又轉釋佛莊嚴 T2217_.59.0622a20: 藏等文更釋上總中變化身也。又廣前相等 T2217_.59.0622a21: 等流身。又准知矣。大師且依別説意故配三 T2217_.59.0622a22: 身也。又所謂初發心已下得益文合總別意。 T2217_.59.0622a23: 大師此得益爲欲顯通三身故。等流文除 T2217_.59.0622a24: 之。疏家屬等流身爲示此文別義也。故知 T2217_.59.0622a25: 疏家宗家影略總別互顯也。應知兩師釋文 T2217_.59.0622a26: 雖似異義旨終無違耳。問。何以故二種釋 T2217_.59.0622a27: 知總別義乎。答。初釋感動大衆之言不局 T2217_.59.0622a28: 受用。悉現境界之文廣通三身。況法華序分 T2217_.59.0622a29: 等例廣可盡奇瑞故。況復大師金剛般若開 T2217_.59.0622b01: 題云。所謂萬徳者曼荼羅無盡莊嚴藏也○
T2217_.59.0622b04: 復次釋先釋無盡藏爲今經瑞畢置所謂 T2217_.59.0622b05: 言釋無盡藏義而引經釋成時云一一皆現 T2217_.59.0622b06: 佛加持身。既云佛加持身。是受用身如來也。 T2217_.59.0622b07: 報身亦雖佛身次下文別明故。又至等流文 T2217_.59.0622b08: 云非但佛身等。非指今佛加持身等乎。故 T2217_.59.0622b09: 知總別義分別歟。又義。經文但別説也。大師 T2217_.59.0622b10: 注受用身故。但疏初釋總牒三身説文通 T2217_.59.0622b11: 釋三身爲今經瑞也。復次釋別釋受用身 T2217_.59.0622b12: 故云總別歟。或又兩釋倶總釋三身及得益 T2217_.59.0622b13: 是奇瑞義也。所謂已下文是別説也。初中正 T2217_.59.0622b14: 釋約大衆感動復次約實行引入也。問。前 T2217_.59.0622b15: 四菩薩十九金剛皆悉爲上首。今何局普賢 T2217_.59.0622b16: 密主乎。答。私云。上自性會眷屬今加持土伴 T2217_.59.0622b17: 類故主伴倶有異歟。或又此菩薩密主雖指 T2217_.59.0622b18: 自性土眷屬且爲顯主伴重重作如此説。 T2217_.59.0622b19: 例如法華地涌菩薩上説一一菩薩唱導之
T2217_.59.0622b24: 身。何菩薩執金剛云他受用乎。五祕經文 T2217_.59.0622b25: 異今意歟。謂大日自受用出薩埵化他故。 T2217_.59.0622b26: 云爾開智拳印作鈴杵印。可思之。又相承 T2217_.59.0622b27: 義云。大普賢金剛薩埵者即他受用身如來 T2217_.59.0622b28: 也。自性身化他之姿也。非十六隨一金薩 T2217_.59.0622b29: 也。問。大師意今受用身通自他歟。答。私云。 T2217_.59.0622c01: 若依四身同爲密教教主義則可通自他。 T2217_.59.0622c02: 是即聖位經中法佛示四重圓壇矣。又大日 T2217_.59.0622c03: 三身釋迦三身中顯大日三身也。大師金 T2217_.59.0622c04: 剛界業義中以四身配四曼。時受用有自
T2217_.59.0622c07: 意則可局他受用也。所謂自受用是上文 T2217_.59.0622c08: 如來加持故。疏云。次云如來是佛加持身。
T2217_.59.0622c11: 釋清淨句文云。頓覺成佛神通乘也。不同
T2217_.59.0622c14: 有二意也。一謂顯此三密無盡受用等身是 T2217_.59.0622c15: 化他加持世界事。故引序品類之。二謂示 T2217_.59.0622c16: 自性土四重圓壇。故引涌出品比之。斯則 T2217_.59.0622c17: 不改自性而加持故於一文示二義歟。或 T2217_.59.0622c18: 引宗祕論靈山佛常住號曰金剛界之文。本 T2217_.59.0622c19: 門爲金界迹門爲胎藏而疑今涌出品例 T2217_.59.0622c20: 甚以不可。疏主既以今經同本門。故疏第 T2217_.59.0622c21: 七云。壽量品云。常在靈鷲山○即此宗瑜
T2217_.59.0622c24: 金剛界中。此文明鏡矣。何云兩部中金剛界 T2217_.59.0622c25: 乎。問。今此加持身土令現自性會中歟。又 T2217_.59.0622c26: 令見加持世界歟。答。若依序品意令見 T2217_.59.0622c27: 加持世界猶如見放光所照國土也。故下
T2217_.59.0623a01: 塵數菩薩靈山涌出矣 T2217_.59.0623a02: 復次普賢等者。此復次釋成上義。非別釋 T2217_.59.0623a03: 歟。例如釋論中云復次如來在世文也。或 T2217_.59.0623a04: 約總別爲正釋復次如先辯矣。或又上約 T2217_.59.0623a05: 隨自下約隨他歟。故寶淨院僧正抄云。法 T2217_.59.0623a06: 身説内證有隨自隨他二説。隨自意説之邊 T2217_.59.0623a07: 唯有自性所成眷屬。隨他意説之邊專有實 T2217_.59.0623a08: 行當機之人。隨自説無當機之支疏第一云。
T2217_.59.0623a11: 意也。隨他説有當機之證疏一云。然此諸解
T2217_.59.0623a14: 信。倶是自受法樂義也。問。隨自自性身隨他 T2217_.59.0623a15: 餘三身耶。答。或云。爾也於自性身無加持 T2217_.59.0623a16: 受用義故。木幡義云。四身倶具自利利他二 T2217_.59.0623a17: 義。四身本有歴然各不改自性而住神力 T2217_.59.0623a18: 加持。益實行人云隨他説也。三身既通二 T2217_.59.0623a19: 利。自性何廢化他耶。自性曾座既在餘三 T2217_.59.0623a20: 身。加持世界何不見自性*耶。但疏文幷大 T2217_.59.0623a21: 師釋中受用已下云加持身者約増勝也。 T2217_.59.0623a22: 又大師釋云。四種法身具竪横二義。横則自
T2217_.59.0623a25: 爲令他受樂耶。答。亦爲令他受樂。其理 T2217_.59.0623a26: 如前。若重述者非但照機授藥為利他本。 T2217_.59.0623a27: 聖位經云。汝等將來於無量世界等。此即性 T2217_.59.0623a28: 身爲他説也。又有對機説法之義。如別卷
T2217_.59.0623b06: 於自他受用有横竪二義。所謂四種法身皆 T2217_.59.0623b07: 有自利利他二義。自利邊四身倶云自性。又 T2217_.59.0623b08: 云自受用。化他邊四身同云他受用。又云 T2217_.59.0623b09: 加持。然非竪中自他受用。是横自證化他故。 T2217_.59.0623b10: 若自性身無化他者普門機依何證悟。然疏 T2217_.59.0623b11: 普門一門二機分論心王心數兩根別矣。私 T2217_.59.0623b12: 云。自性會座無實類。何有利他義乎。故上 T2217_.59.0623b13: 文釋一切集會云。由此衆徳到於實際故
T2217_.59.0623b18: 重所示類形皆大日擧體無勝劣異。何分 T2217_.59.0623b19: 教主同聞別。然約竪差別門則分能所主 T2217_.59.0623b20: 伴。且約此義邊指自受法樂説云竪則利 T2217_.59.0623b21: 他非益實類也。又僧正抄中釋隨自四身
T2217_.59.0623b24: 別。又四身各住自證三昧故云通自性身 T2217_.59.0623b25: 獨説一切云別歟 T2217_.59.0623b26: 然此諸解脱門所現等者。雜問答云。此内證 T2217_.59.0623b27: 會中諸智眷屬蒙如來加持力普爲法界善 T2217_.59.0623b28: 知識身隨應度人各示三昧法門依此修 T2217_.59.0623b29: 耳。其善知識者經中所列上首金剛手等。此 T2217_.59.0623c01: 金剛手等菩薩即大日如來内證功徳無量智 T2217_.59.0623c02: 印。各現此菩薩身引攝衆生。是故若入此 T2217_.59.0623c03: 一三昧而修行者即從此一門直至如來所
T2217_.59.0623c06: 自性會中無正被教之實人故。故問答上文 T2217_.59.0623c07: 云。而若有衆生遇此教慇懃修習如説修
T2217_.59.0623c10: 見。非今實行居會座則前後文不符順耶。 T2217_.59.0623c11: 答。凡自性土説法遠鑒當來衆生且作能所 T2217_.59.0623c12: 主伴之儀各説自受法樂之法。斯則實人雖 T2217_.59.0623c13: 無座爲未來作如此説也。故今經下文 T2217_.59.0623c14: 云。於當來世時劣惠諸衆生爲度彼等故
T2217_.59.0623c17: 先奮迅示現等者。祕密曼荼羅品云。以如來 T2217_.59.0623c18: 奮迅平等莊嚴三昧以現法界無盡莊嚴故
T2217_.59.0623c21: 密勝故云本尊歟。故祕藏記云。我本來自性 T2217_.59.0623c22: 清淨心於世間出世間最尊最上故曰本尊
T2217_.59.0623c25: 住心品故。或語爲本尊。住心論云。於眞如
T2217_.59.0623c28: 尊也。佛云一切智故。故疏云。所謂衆生自
T2217_.59.0624a02: 之。是録外經歟。或未度經歟。或云勘開元
T2217_.59.0624a05: 惠下安也字。文云。無盡莊嚴如來祕密惠也。
T2217_.59.0624a11: 智論第十云。佛雖入深禪定不爲世事所 T2217_.59.0624a12: 動。今以大慈悲心憐愍衆生爲之説法斷 T2217_.59.0624a13: 疑○密迹金剛經中佛有三密。身密語密意 T2217_.59.0624a14: 密。一切諸天人皆不解不知○有人見佛 T2217_.59.0624a15: 身一丈六尺。或見一里十里百千萬億乃至 T2217_.59.0624a16: 無邊無量遍虚空中。如是等名身密。語密 T2217_.59.0624a17: 者有人聞佛聲一里。有聞十里百千萬億 T2217_.59.0624a18: 無數無量遍虚空中○是名語密。是時目連 T2217_.59.0624a19: 心念。欲知佛聲近遠。即時以己神足力去 T2217_.59.0624a20: 無量千萬億佛世界而息。聞佛音聲如近 T2217_.59.0624a21: 不異○諸佛要集經中○文殊尸利到諸佛 T2217_.59.0624a22: 集處。有一女人近彼佛坐入三昧○文 T2217_.59.0624a23: 殊尸利即彈指覺之而不可覺。以大聲喚 T2217_.59.0624a24: 亦不可覺。投手牽亦不可覺。又以神足 T2217_.59.0624a25: 動三千大千世界猶亦不覺○有一菩薩 T2217_.59.0624a26: 名棄諸蓋○即時彈指此女從三昧起。文 T2217_.59.0624a27: 殊尸利白佛。以何因縁我動三千大千世 T2217_.59.0624a28: 界不能令此女起棄諸蓋一彈指便從三 T2217_.59.0624a29: 昧起。佛告文殊尸利。汝因此女人初發阿 T2217_.59.0624b01: 耨多羅三藐三菩提意。是女人因棄諸蓋菩 T2217_.59.0624b02: 薩初發阿耨多羅三藐三菩提意。以是故汝
T2217_.59.0624b05: 障故。若爾但云經云爲勝也。如來祕密者 T2217_.59.0624b06: 結成句也。意三密無盡藏是如來祕密智力
T2217_.59.0624b10: 經施設也。然論所引兩經也。又疏除蓋障命 T2217_.59.0624b11: 目連令尋。論目連自尋之。又疏除蓋障不 T2217_.59.0624b12: 令出天女定。論*棄諸蓋令天女起。有此 T2217_.59.0624b13: 等相違。何云彼經耶。又設雖彼經譯者異 T2217_.59.0624b14: 名何失。問。今經證何義耶。答。或云。以如 T2217_.59.0624b15: 來身證受用變化二身以除疑天女證等 T2217_.59.0624b16: 流身歟。或又以釋迦及天女類示大日無 T2217_.59.0624b17: 盡藏義歟。私云。二義倶非理。以今經證上 T2217_.59.0624b18: 三密無盡義故。所謂以釋迦佛身及音聲無 T2217_.59.0624b19: 邊際證身語無盡以天女三昧證心無盡 T2217_.59.0624b20: 也。故雜問答引今經畢云。問。身口二業遍 T2217_.59.0624b21: 空之義。是即爾也。意業遍何。答。除疑天女心
T2217_.59.0624b26: 所遣目連不測。故能遣除蓋又同不測也。故 T2217_.59.0624b27: 云及以目連不能測故也。例如遣使殺無表 T2217_.59.0624b28: 歸本主矣。然猶有疑故除蓋障自往觀察。 T2217_.59.0624b29: 故云即自往等也。又義。以字貫目連讀 T2217_.59.0624c01: 之。除蓋障以目連而不測故則自往觀察
T2217_.59.0624c04: 歟。上文無彼目連還歸之説故 T2217_.59.0624c05: 我未發心時等者。般若寺抄云。意佛身者是 T2217_.59.0624c06: 智身也。除疑天女者理身也。是明從理發 T2217_.59.0624c07: 智故云我未發心時是天女住此定。云女 T2217_.59.0624c08: 者是定故。理智不二。所以疏。方見除疑天女
T2217_.59.0624c11: 女倶定表示歟。修惠斷惑故以定云除疑 T2217_.59.0624c12: 歟。問。准要集經説此天女因*棄諸蓋發 T2217_.59.0624c13: 心。然除蓋障既不測如來身語。若爾何云 T2217_.59.0624c14: 我未發心時等耶。答。論疏所引經説大異故 T2217_.59.0624c15: 何必責。何況文殊釋尊九代祖師也。然彼經
T2217_.59.0624c18: 故歟。又除蓋障*棄諸蓋別菩薩歟 T2217_.59.0624c19: 如是毘盧遮那等者。上既引經證三密無盡 T2217_.59.0624c20: 義故自下重釋成無盡莊嚴之義也。謂從 T2217_.59.0624c21: 所謂莊嚴者至無空隙處釋無盡莊嚴之 T2217_.59.0624c22: 義。又如下釋藏義也。但今經文擧莊嚴二 T2217_.59.0624c23: 字是莊嚴之藏故歟。例如起信論因縁段牒 T2217_.59.0624c24: 生滅因縁矣 T2217_.59.0624c25: 復次此諸大衆等者。此復自性會衆歟。前復 T2217_.59.0624c26: 次普賢祕密主等於如是境界久已通達
T2217_.59.0625a01: 徳倍増耳。如行者下因便明未來行者見曼 T2217_.59.0625a02: 荼羅境界也。或又此諸大衆等者明加持世 T2217_.59.0625a03: 界同聞感見受用身莊嚴之相也。如行者 T2217_.59.0625a04: 下明加持世界當機實行人歟。前約自性 T2217_.59.0625a05: 會此依受用等故兩釋大異矣 T2217_.59.0625a06: 如胡麻中油遍滿法界等者。智證大師疏抄 T2217_.59.0625a07: 云。胡麻中其實充滿專無空隙。諸佛亦爾。 T2217_.59.0625a08: 側塞空中宛如彼實。唐國指胡麻云油麻
T2217_.59.0625a11: 遍胡麻中諸根相好遍滿法界於中無空
T2217_.59.0625a14: 佛頂軌云。即復觀虚空中無數諸佛猶如大
T2217_.59.0625a17: 如行者内修般舟三昧者。天台止觀第二云。 T2217_.59.0625a18: 常行三昧者此法出般舟三昧經。翻名佛立。 T2217_.59.0625a19: 佛立三義。一佛威力二三昧力三行者功徳 T2217_.59.0625a20: 力。能於定中見十方現在諸佛其前立如 T2217_.59.0625a21: 明眼人暗夜觀星。見十方佛亦如是多故
T2217_.59.0625a25: 時逮見無盡莊嚴藏。故云佛立三昧歟 T2217_.59.0625a26: 然此境界等者。中論云。諸法不自生亦非
T2217_.59.0625a29: 法佛莊嚴雖似異四不生義全同。故引證矣。 T2217_.59.0625b01: 於此四不生有多重故五教章指事云。四 T2217_.59.0625b02: 不生義有三重。一約破外道。一諸法不從 T2217_.59.0625b03: 冥體自性生故云不自生。二不從梵天自 T2217_.59.0625b04: 在等生故云不他生。三非微塵大種和合 T2217_.59.0625b05: 生故云不共生。四亦非無因自然而起故 T2217_.59.0625b06: 云不無因生。二約破二乘。一諸法不定從 T2217_.59.0625b07: 自同類因生故。二不定從彼異熟因生故。 T2217_.59.0625b08: 三不從倶有因生故。四小乘中許無明支 T2217_.59.0625b09: 前不正思惟託虚而起似無因今不爾故 T2217_.59.0625b10: 離無因。三約法顯空。一果不自起名不自 T2217_.59.0625b11: 生。二自既不立對誰辨他。又他只各自皆 T2217_.59.0625b12: 不成自云何他生。故云不他生。三自他因果 T2217_.59.0625b13: 既不成故云不共生。四離因縁外無別異
T2217_.59.0625b17: 文云諸佛大祕密外道不能識者。今又以四 T2217_.59.0625b18: 不生觀遣内外外道見歟。或依下文云當 T2217_.59.0625b19: 知眞言果悉離於因果者。顯教一乘因果猶 T2217_.59.0625b20: 破之。因分妄假權方便因果而非性徳輪圓 T2217_.59.0625b21: 本有因果故 T2217_.59.0625b22: 何以故内因外縁等者。是則離九種住心妄 T2217_.59.0625b23: 假因縁祕密莊嚴眞實因縁也。故下文云。即 T2217_.59.0625b24: 用一切智門五義自爲衆縁能至菩提常住
T2217_.59.0625b27: 法爾徳故。隱顯唯在機情非受用等去來
T2217_.59.0625c05: 三密平等故云如也。問。若爾一法界多法界 T2217_.59.0625c06: 義何。答。顯宗一法界者。謂無相一理遍萬差 T2217_.59.0625c07: 諸法。諸法雖多差理性唯一平等也。又於 T2217_.59.0625c08: 祕宗多法界有二意。先師僧都義云。十界 T2217_.59.0625c09: 衆生所生四曼三業雖有麁細勝劣能造六 T2217_.59.0625c10: 大無彼此差別。故即身義云。上達法身下 T2217_.59.0625c11: 及六道雖麁細有隔○然由不出六大故
T2217_.59.0625c14: 入即身成佛義也。但異顯者。彼理性一法 T2217_.59.0625c15: 也。此六大多法。故六種非一故云多法界。 T2217_.59.0625c16: 非謂自他六大別也。木幡上人義云。能造 T2217_.59.0625c17: 六大亦隨所生三密四曼各各不同。故云多
T2217_.59.0625c20: 三密加持故成入我我入義耳 T2217_.59.0625c21: 經云非從毘盧遮那等者。安然等以不可得
T2217_.59.0625c24: 文矣。切一具文半屬上其理不可。大師以 T2217_.59.0625c25: 經云已下爲別段爲變化身之文順前後 T2217_.59.0625c26: 例矣。問。經上文未見四不生義。而疏中釋 T2217_.59.0625c27: 四不生義非依此文*耶。若爾安然釋順經 T2217_.59.0625c28: 文歟。就中疏家轉釋佛莊嚴藏之釋又契此 T2217_.59.0625c29: 意矣。況復上下文他受變化二身説法別文 T2217_.59.0626a01: 何上無宣説之句下闕示現之文。既上下合 T2217_.59.0626a02: 包現身説法。應知一具文非別文也。例如 T2217_.59.0626a03: 又現執金剛宣説眞言等。加之非從毘盧遮 T2217_.59.0626a04: 那等文未必見變化身義乎。答。此文爲變 T2217_.59.0626a05: 化身是非大師私釋。疏上釋云。然此應化
T2217_.59.0626a08: 應因縁。*且約機感邊云非從毘盧等。又據 T2217_.59.0626a09: 佛應邊云而毘盧遮那也。釋論無相現應 T2217_.59.0626a10: 隨見麁細可引作證耳。又而毘盧已下爲別 T2217_.59.0626a11: 段者而字頭可安經云二字。例如經云又 T2217_.59.0626a12: 現執金剛等。又不可得已上引合上義者可 T2217_.59.0626a13: 置送句也。但二身現身及説法各擧一互 T2217_.59.0626a14: 顯歟。又疏釋三密無盡語密豈非説法乎。 T2217_.59.0626a15: 又云非從毘盧遮那或語或意生。反顯而 T2217_.59.0626a16: 毘盧下毘盧遮那生三業義其理決定。或又 T2217_.59.0626a17: 而毘盧遮那者直指變化歟。故聲字義云。若
T2217_.59.0626a20: 非變化身者又廣前相可非等流身耶。若 T2217_.59.0626a21: 彼許者此亦可然也。又經釋相配者無盡無 T2217_.59.0626a22: 邊際者指前受用身三密無盡無邊際限量 T2217_.59.0626a23: 也。以不下出彼因由也。謂受用身常遍義
T2217_.59.0626a27: 再釋非從等文顯變化身法爾似自性身法 T2217_.59.0626a28: 爾。而能下釋一切已下經文爲變化身隨縁 T2217_.59.0626a29: 之義也。但於隨縁經文有總別釋。初一句 T2217_.59.0626b01: 總顯變化身起及滅無邊際。不可得者無義
T2217_.59.0626b05: 句含二身法爾義故云轉釋等也。又義。初 T2217_.59.0626b06: 非字貫不可得句讀之。總以四句爲受用 T2217_.59.0626b07: 變化法爾之義作轉釋矣。受用身亦有隱 T2217_.59.0626b08: 顯故云起滅耳。而毘下爲變化隨縁也。釋 T2217_.59.0626b09: 中而能下釋彼文也。凡四身皆雖有法爾 T2217_.59.0626b10: 隨縁義自性是法爾爲本。三身隨縁爲宗 T2217_.59.0626b11: 故。受用變化倶云不異自性法爾也。故等 T2217_.59.0626b12: 流身又云皆如毘盧遮那等。不異言顯四身 T2217_.59.0626b13: 各性有法爾義。不攝相歸性之義也。故祕
T2217_.59.0626b16: 事而眞故。上文縁謝即滅機興即生即事而
T2217_.59.0626b19: 云。非大日三業生一切處起滅邊際不可得
T2217_.59.0626b22: 慈悲任運如此故云普於十方宣説眞言道
T2217_.59.0626b25: 前相即此意矣。故大師護摩次第云。*且毘 T2217_.59.0626b26: 盧遮那佛云自性身。四方佛云受用身。金剛
T2217_.59.0626c02: 教論灌頂文等是一同故。又祕藏記云。中臺 T2217_.59.0626c03: 毘盧遮那爲法身。四佛爲應身。釋迦爲化
T2217_.59.0626c06: 工匠之作不失於法也。如美玉蘊在石璞 T2217_.59.0626c07: 之中不得良工琢磨則不成至寶。衆生菩 T2217_.59.0626c08: 提心寶在煩惱石中。若遇如來説法方便軌
T2217_.59.0626c11: 菩薩等亦現之。今但現非佛身何云廣乎。 T2217_.59.0626c12: 答。彼雖現執金剛等爲伴現之。今執金剛 T2217_.59.0626c13: 等各各爲主故云廣也 T2217_.59.0626c14: 所現金剛菩薩等者。今釋對經文。金剛如名 T2217_.59.0626c15: 菩薩者普賢蓮華手也等者。等取外金剛部 T2217_.59.0626c16: 諸天八部也。或又等取十佛刹諸執金剛。疏 T2217_.59.0626c17: 家云乃至。大師云兼。此意也。或云。所現金 T2217_.59.0626c18: 剛等即今等流身也。非上所擧菩薩執金剛。 T2217_.59.0626c19: 上金剛手等或自性身或受用身故。上非但示 T2217_.59.0626c20: 現佛身者受用變化二身也。但現圖曼荼第 T2217_.59.0626c21: 一第二重無佛身者。第一金剛第二菩薩是 T2217_.59.0626c22: 各擧眷屬顯其主歟。或爲顯四重差降上 T2217_.59.0626c23: 二重挫云佛身歟。問。等流身不通佛身耶。 T2217_.59.0626c24: 答。疏第六阿闍梨所傳曼荼羅於外部有佛 T2217_.59.0626c25: 菩薩。可通佛身歟。又聲字義中以暫現即 T2217_.59.0626c26: 隱身爲第流身。其義如教相抄。私云。今三 T2217_.59.0626c27: 聖者第一重三點眷屬也。疏第六云。次造
T2217_.59.0627a01: 於第一重但有金剛手觀音無普賢可決 T2217_.59.0627a02: 之。今三身不可依三重次第歟。第三重釋 T2217_.59.0627a03: 迦即變化身也。受用身者八葉中無量壽佛
T2217_.59.0627a07: 且如十佛刹等者。或云。如法界宮自性眷屬 T2217_.59.0627a08: 遍十方界。如是加持世界刹塵眷屬如毘
T2217_.59.0627a11: 天龍鬼等十方普遍。主伴遍互顯歟。如者指 T2217_.59.0627a12: 事言也。擧主例伴故。又解。且如者。如者今 T2217_.59.0627a13: 義也。今金剛菩薩等三密無盡義也。如是下 T2217_.59.0627a14: 金剛菩薩遍滿義也。本尊像類等者釋經菩 T2217_.59.0627a15: 薩等像貎文意。四重雖同法然徳且約淺略 T2217_.59.0627a16: 門自性身爲本質等流身爲影像歟。又像 T2217_.59.0627a17: 者等流身形貎義。非本影相對矣 T2217_.59.0627a18: 執金剛對金剛智惠門等者。抄云。執金剛是 T2217_.59.0627a19: 金剛部赤色有降伏。普賢是如來部白色有
T2217_.59.0627a22: 向是増益用黄色。金剛部一向降伏其色雜
T2217_.59.0627a25: 抄云。問。觀音蓮華部尊也。蓮華部敬愛法 T2217_.59.0627a26: 也。何云増益耶。答。奧文云。摧破三障故
T2217_.59.0627b01: 金剛是金剛部諸尊通名。何云稱首耶。答。 T2217_.59.0627b02: 觀義云。總即別名指祕密主也。或金剛部義 T2217_.59.0627b03: 廣通外部故執金剛云稱首歟 T2217_.59.0627b04: 擧此三點等者。抄云。謂執金剛般若徳。普賢
T2217_.59.0627b12: 歟。故疏第五云。大凡此第一重上方佛身衆 T2217_.59.0627b13: 徳下方持明使者皆名如來部。左方如來大 T2217_.59.0627b14: 悲名蓮華部。右方如來大惠用名金剛部
T2217_.59.0627b17: 菩薩。但經説文第三重爲第二院第二重爲 T2217_.59.0627b18: 第三院。又疏第六圖尊三重四百七十五尊 T2217_.59.0627b19: 中無普賢也。故知普賢者八葉四行隨一。執 T2217_.59.0627b20: 金剛者第一重金剛手。蓮華手者圖尊中第 T2217_.59.0627b21: 三重有蓮華手菩薩指彼歟。故八葉三重各 T2217_.59.0627b22: 擧一尊。四重菩薩皆顯等流身歟。又云。經 T2217_.59.0627b23: 疏幷現圖不盡諸尊歟。既上文中普賢文殊 T2217_.59.0627b24: 等云大眷屬。普賢擧第二重歟。又現圖遍 T2217_.59.0627b25: 智院中大安樂不空菩薩普賢延命歟。指此 T2217_.59.0627b26: 云普賢歟。又文殊院中有普賢也。但第三 T2217_.59.0627b27: 重也。又今蓮華手者觀音故第一重觀音尊 T2217_.59.0627b28: 也。經曼荼中觀音院中勢至名大悲蓮華手。 T2217_.59.0627b29: 疏第三重蓮華手者何耶。又普賢云如如法
T2217_.59.0627c04: 在八葉中。爲度人故次圓中復有文殊觀
T2217_.59.0627c07: 賢三昧云佛境界莊嚴。疏釋云。莊嚴者如來
T2217_.59.0627c10: 所云等者乃至等者。大師釋云。言等者擧
T2217_.59.0627c13: 歟 T2217_.59.0627c14: 以外現曼荼羅等者。兩本義釋以字作如字 T2217_.59.0627c15: 矣。又疏異本如字也。抄云。形内稱外。謂大 T2217_.59.0627c16: 悲胎藏曼荼羅分三重從内向外。此當第
T2217_.59.0627c20: 證法門身現加持羯磨身造四重壇故云 T2217_.59.0627c21: 外現也。疏第三云。從佛菩提自證之徳現
T2217_.59.0627c25: 諸天等三重聖衆故總例知上等流身也。或 T2217_.59.0627c26: 以自性壇中外部所列諸天八部等而加持
T2217_.59.0627c29: 自受他受故或又外部曼荼形色。性類所表
T2217_.59.0628a03: 羅所現莊嚴眷屬多是諸天魔梵八部之衆及 T2217_.59.0628a04: 鬼子母鳩盤荼等。雖現如是種種相状皆 T2217_.59.0628a05: 即是實相之印。行者觀行與此相應以此 T2217_.59.0628a06: 爲門皆見中*胎大日之尊。若不知如是祕 T2217_.59.0628a07: 號皆隨愛見所生與天魔外道作諸塵勞
T2217_.59.0628a10: 性。但以無智瞙翳故諸法實相不得明了
T2217_.59.0628a13: 性諸法實相令現前故云實相印也。故疏 T2217_.59.0628a14: 第七云。就此經宗則五種三昧皆是開心實
T2217_.59.0628a19: 倶行佛性也。或又性即理佛性相即行佛性 T2217_.59.0628a20: 也。今清淨知見理可通理行。實相印似理 T2217_.59.0628a21: 佛性矣。此二佛性體雖在煩惱泥不染汚。 T2217_.59.0628a22: 故云清淨知見也 T2217_.59.0628a23: 次又釋言等者。此有三義。一者上清淨句法 T2217_.59.0628a24: 文異釋也。於中又二。謂前約本有之性今 T2217_.59.0628a25: 依修生之行也。或准上於句出住處進行 T2217_.59.0628a26: 二義。謂前約住處之義。如來清淨知見是三 T2217_.59.0628a27: 平等處故。今依進行之義。乘神通而修行 T2217_.59.0628a28: 如此道迹故。下文復次者替所謂之詞也。 T2217_.59.0628a29: 例如釋論中云復次如來在世等矣。二者 T2217_.59.0628b01: 釋所謂已下得益文也。對又廣前相故云 T2217_.59.0628b02: 次又也。又釋別名故。若上文別義可云 T2217_.59.0628b03: 復次或亦可也。既所謂句爲所牒文。非指 T2217_.59.0628b04: 經乎。但擧清淨句者所謂是釋成上故。今 T2217_.59.0628b05: 得益發心修行亦清淨句義故。釋中牒加彼 T2217_.59.0628b06: 句也。方便修行超昇佛地等文分明釋次第 T2217_.59.0628b07: 此生滿足等經故。三者爲前文異釋而兼 T2217_.59.0628b08: 爲後文正釋也。三義中初義指疏云釋。第 T2217_.59.0628b09: 二義指經云釋。二義中第二爲善。何者上 T2217_.59.0628b10: 文云次又釋歎加持住處。指經別句云次 T2217_.59.0628b11: 又故。例亦可然矣 T2217_.59.0628b12: 若餘乘菩薩等者。兩本義釋若字作如字矣。 T2217_.59.0628b13: 私案。今此餘乘者三乘歟。或成或不成説同 T2217_.59.0628b14: 聖位經文故。故彼經云。然如來變化身爲地 T2217_.59.0628b15: 前菩薩二乘凡夫説三乘法。種種根機如説 T2217_.59.0628b16: 修行或得三乘果。或進或退於無上菩提
T2217_.59.0628b21: 故。五祕經云。若於顯教修行者久經三大 T2217_.59.0628b22: 無數劫然後證成無上菩提。於其中間十
T2217_.59.0628b26: 或有成佛。若望眞言不遮一乘故云或不 T2217_.59.0628b27: 成佛。故大師釋云。自乘得佛名望後作戲
T2217_.59.0628c04: 三乘但菩薩乘非顯一乘也。儀軌幷大疏等 T2217_.59.0628c05: 意以顯一乘屬密行對菩薩乘判顯密 T2217_.59.0628c06: 歟。演密抄釋序文云。三乘者二乘及菩薩 T2217_.59.0628c07: 爲三○又及者揀別三乘外有最上持明行
T2217_.59.0628c10: 中不示顯一乘也。彼一乘於震旦杜順南 T2217_.59.0628c11: 岳等初立故。故經軌中三乘言理又一乘可 T2217_.59.0628c12: 有耳 T2217_.59.0628c13: 今眞言門菩薩等者。本尊三昧品疏云。然彼 T2217_.59.0628c14: 行者猶身印眞言及觀本尊此三事和合故 T2217_.59.0628c15: 本尊即自降道場而來加被也。然此行者 T2217_.59.0628c16: 初行之時尚是凡夫自無徳力。何能感佛 T2217_.59.0628c17: 菩薩等如是而應耶。但由彼佛菩薩等先 T2217_.59.0628c18: 立誠言大誓願故。若有衆生依我法而修 T2217_.59.0628c19: 行之不虧法則者我必宜應。或雖不來而 T2217_.59.0628c20: 遙加護之若行人法則不如法而不應赴 T2217_.59.0628c21: 即是違本所願。方不得不應也。如方諸向 T2217_.59.0628c22: 月而水降。圓鏡向日而火生。若心不相應 T2217_.59.0628c23: 事縁有闕則本尊不加護念。故無驗。非
T2217_.59.0628c26: 者意地觀門不應也。事縁有闕者身語二密 T2217_.59.0628c27: 有闕減歟。事理倶密早得悉地。故即身義 T2217_.59.0628c28: 云。若有人不闕法則晝夜精進現身獲得
T2217_.59.0629a02: 身義釋超昇佛地之義矣。非但現前而已者 T2217_.59.0629a03: 此一句或上文結歟。故安而已送句矣。或下 T2217_.59.0629a04: 文來由也。而已者非送句爲讀相連下句 T2217_.59.0629a05: 之點置此辭也。點云。非但加持境界現前
T2217_.59.0629a08: 今乘一生即身之旨。下釋當宗善根生長不 T2217_.59.0629a09: 退之義也。或云。上約加持成佛故於此生
T2217_.59.0629a12: 佛地。下約二生成佛故云入菩薩位等矣 T2217_.59.0629a13: 或上約法本不生談頓成。下就功徳麁細 T2217_.59.0629a14: 説前後矣。例如天台云法在一心説必次
T2217_.59.0629a17: 證大師釋云。初發心者非十住之初發心住。 T2217_.59.0629a18: 應是博地初發菩提心之位也。疏云。復次
T2217_.59.0629a24: 地文云。謂初發淨菩提心○作十轉開明
T2217_.59.0629b03: 於十地約長短三句義歟。初發心得入阿
T2217_.59.0629b07: 者入因。生芽増進行。成菩提證。停息入也。 T2217_.59.0629b08: 或又入生芽因中本有修生二菩提心也。 T2217_.59.0629b09: 此芽増進行與悲句也。次謂初發心下釋短 T2217_.59.0629b10: 有三心也。初發心因。方便修行根。得至初 T2217_.59.0629b11: 地究竟也。餘地准之 T2217_.59.0629b12: 有不住義等者。此中三義准知虚空遊歩三 T2217_.59.0629b13: 義。不住者不住著已得法。勝進者進超未 T2217_.59.0629b14: 得行。遍行者當上神變義起自利利他神 T2217_.59.0629b15: 變遍行故 T2217_.59.0629b16: 進心不息爲得四地故者。或本得字滿字也。 T2217_.59.0629b17: 私云。以滿爲勝。其故第二第四約滿心明 T2217_.59.0629b18: 之第三第五就入心述義。影略互顯矣。初 T2217_.59.0629b19: 地通三心故云得至歟。十卷義釋替得入 T2217_.59.0629b20: 第三地句云得入二地。此次云如是次第乃
T2217_.59.0629b24: 唯以一行一道而成正覺者。問。今此成覺攝 T2217_.59.0629b25: 前十地耶。答。雜問答云。以此一行一道至
T2217_.59.0629c01: 一地爲補處位。是十二地義異疏文歟。答。 T2217_.59.0629c02: 今文滿足十地下云唯以一行一道而成正 T2217_.59.0629c03: 覺。非十地外存佛地乎。又疏上文云。次第
T2217_.59.0629c07: 經此生滿足言含因滿果滿二義故。或約果 T2217_.59.0629c08: 滿義云乃至成菩提。或據因滿義云滿足 T2217_.59.0629c09: 十地。其中今而成正覺者是果滿義也。例如 T2217_.59.0629c10: 彼云此字句中自有二人也。次雜問答釋今 T2217_.59.0629c11: 疏文。何云補處位乎。所以彼具文云。當知 T2217_.59.0629c12: 乃至滿足第十地位以此一行至於第十 T2217_.59.0629c13: 一地者先標因滿果滿二位也。次云更有 T2217_.59.0629c14: 一轉法性之生即補處。是爲眞言門菩薩一 T2217_.59.0629c15: 生補處位。眞言行者如此修行超昇佛地而 T2217_.59.0629c16: 成正覺者重釋成上二地也。若不爾者違 T2217_.59.0629c17: 疏第六文。彼文云。迄至第十地滿足未至 T2217_.59.0629c18: 第十一地唯少如來一位。更有一轉法生
T2217_.59.0629c21: 中云未至。問答云至於者可讀文點。乃至 T2217_.59.0629c22: 滿足第十地以此一行一道至第十一地
T2217_.59.0629c26: 歟。問。一行一道者何*乎。答。大師云。三密修
T2217_.59.0629c29: 所至到之義也。一道者即是一切無礙人共 T2217_.59.0630a01: 出生死直至道場之道也。而言一者此即
T2217_.59.0630a04: 似異其意是同。三密行悉入阿字門歸本 T2217_.59.0630a05: 不生故。又從字菩提心起三密行即歸 T2217_.59.0630a06: 一實理故。故問答云。住字門三密修行
T2217_.59.0630a10: 若於異方便門等者。範義云。諸顯教三乘一 T2217_.59.0630a11: 乘等方便約其機雖非密意依佛意即開 T2217_.59.0630a12: 顯密意不離寶乘也。十界悉普門體故。法
T2217_.59.0630a17: 乘也。謂大日所説無量乘是開顯密意故皆 T2217_.59.0630a18: 不離佛乘也。故疏云。三重曼荼羅種種類
T2217_.59.0630a21: 便雖開于顯密二教意不離眞言寶乘也
T2217_.59.0630a27: 種。所言業者身口意不清淨業也。言種子 T2217_.59.0630a28: 者癡愛因縁也。言壽者翻因所生之果。謂 T2217_.59.0630a29: 果報識故約第八梨耶立種子及果報二名
T2217_.59.0630b03: 釋經縁字也。造身下二句釋業字。乘如下 T2217_.59.0630b04: 釋生字也。如次煩惱業苦三道也。今修已 T2217_.59.0630b05: 下釋有情業壽種除文也。蘊阿頼耶者有情 T2217_.59.0630b06: 總報果體故釋經有情也。業壽種如文。今 T2217_.59.0630b07: 業者業障種子在第八中。前云業者業障現 T2217_.59.0630b08: 行在前六識也。故義忠釋云。業障種子唯
T2217_.59.0630b14: 者煩惱現行也。皆悉焚滅者釋經除字也。又 T2217_.59.0630b15: 准唯識宗二世一重因果者。頼耶中業是行 T2217_.59.0630b16: 取。業者有支。生者生老死也。是云十因二 T2217_.59.0630b17: 果也。得已下釋復有芽種等文也。一切等 T2217_.59.0630b18: 釋種。從悲藏等釋芽生起三字。至已下釋 T2217_.59.0630b19: 經復有已下文。於中初二句釋種子歟。故 T2217_.59.0630b20: 云一切如來平等種子。文點云。有芽從種
T2217_.59.0630b23: 釋芽種生起也。或又芽種者芽即種如業種 T2217_.59.0630b24: 等矣。又經擧種芽二心。疏明六心。例如佛 T2217_.59.0630b25: 種不斷文釋三寶不斷。況今一節文轉釋前 T2217_.59.0630b26: 十地。故委辨應云十心歟。或又乃至下釋 T2217_.59.0630b27: 經起字歟。問上文云從金剛性生芽。今何 T2217_.59.0630b28: 云從悲藏中生芽耶。答。前擧因。今平等種
T2217_.59.0630c03: 無違矣。又約三句者一切至種子者因也。 T2217_.59.0630c04: 從悲藏至法界者根也。成萬徳至樹王者 T2217_.59.0630c05: 究竟也。斯乃前所明煩惱業苦三道即成三 T2217_.59.0630c06: 句法門之義也。應知除滅者非斷除之義。 T2217_.59.0630c07: 不捨斷云除也 T2217_.59.0630c08: 復次如來所現等者。自下總結時彼菩薩已 T2217_.59.0630c09: 下現端之事也。或云。加持世界三身説法 T2217_.59.0630c10: 得益無量無邊以佛日加持故於自性會中
T2217_.59.0630c13: 之儀式談義決擇之座席九世相入故皆於 T2217_.59.0630c14: 會座間令現前也。問。等流身又普門所現 T2217_.59.0630c15: 之知識。何交實行凡夫乎。答。我等又設教 T2217_.59.0630c16: 相設事相隨分有弘通寧非如來使乎。故
T2217_.59.0630c21: 智所照邊猶垂迹等流也。彼華嚴猶九世相 T2217_.59.0630c22: 入故於第二七日中現滅後流通之事。此眞 T2217_.59.0630c23: 言談實理六大無礙故何於佛加持日間不 T2217_.59.0630c24: 現末代流通矣。問。加持世界三身即可云 T2217_.59.0630c25: 自性土四重壇聖衆*乎。若許者瑞相説會大 T2217_.59.0630c26: 異自性加持是分。何云彼聖衆耶。若不許 T2217_.59.0630c27: 者疏第六指阿闍梨所傳四重壇云。此正是
T2217_.59.0631a01: 性土中大日爲主三身爲伴各説三密法 T2217_.59.0631a02: 也。加持世界三身各爲教主皆説經也。例 T2217_.59.0631a03: 法華序分即此意矣。但加持世界説眞言者
T2217_.59.0631a08: 對餘乘成頓覺之義。若爾何云開會義矣。 T2217_.59.0631a09: 又開權顯實者法華説會。非他土事。故知彼 T2217_.59.0631a10: 不説法華此説眞言。所説之義雖異奇瑞 T2217_.59.0631a11: 之旨同故相例也。非全同耳。應知自性加 T2217_.59.0631a12: 持同雖説密。自性壇大日爲本尊普門之 T2217_.59.0631a13: 壇也。加持壇隨應本尊各別一門之壇也。謂 T2217_.59.0631a14: 阿彌陀曼荼羅尊勝曼荼等也。現流布諸尊 T2217_.59.0631a15: 曼荼羅皆是加持世界曼荼也。故十八會曼 T2217_.59.0631a16: 荼羅或法界宮説或波羅奈宮中須彌頂他 T2217_.59.0631a17: 化天等説不同。斯乃自性加持合論歟。當知 T2217_.59.0631a18: 若依所説法自性加持壇雖別若就能説 T2217_.59.0631a19: 人其體無異歟。四種身皆具自利利他二 T2217_.59.0631a20: 義故。自利邊自性土聖衆也。利他邊加持世 T2217_.59.0631a21: 界教主也。故大師釋云。此四種身具竪横二
T2217_.59.0631a24: 自利邊此依利他邊故無違。又彼約現普 T2217_.59.0631a25: 門壇此就出一門壇歟。問。今經中具縁品 T2217_.59.0631a26: 明普門壇祕密曼荼品説諸尊壇。若爾祕密 T2217_.59.0631a27: 品是可云加持世界説*乎。答。彼雖諸尊 T2217_.59.0631a28: 壇自性會説故非加持世界説也。加持世界 T2217_.59.0631a29: 壇諸尊各説故。又容有加持世界主説大日 T2217_.59.0631b01: 壇。是在加持世界而説自性土事也。故知 T2217_.59.0631b02: 理實普門一門壇互雖通四種身説。非自性 T2217_.59.0631b03: 加持土雜亂。又兩土雖異。其處可無別。猶 T2217_.59.0631b04: 如四土不二矣 T2217_.59.0631b05: 於會座之頃皆悉現在前者。且准序品例者。 T2217_.59.0631b06: 謂令會座衆而見加持世界之事故云爾。 T2217_.59.0631b07: 又准涌出品例者。於自性會座内而加持 T2217_.59.0631b08: 世界事令現前歟 T2217_.59.0631b09: 當知金剛手等者。以金剛手可例彌勒。彼 T2217_.59.0631b10: 經中文殊答彌勒問。今經金手問大日故。 T2217_.59.0631b11: 然文殊金手問答雖異。久已通達義同故。金 T2217_.59.0631b12: 手知而問故。同文殊知往事而答。彌勒不 T2217_.59.0631b13: 知而問故不同彼耳。唯説平等法門者三平 T2217_.59.0631b14: 等句法門。即於加持世界宣説眞言之義 T2217_.59.0631b15: 也。若爾所例他土行菩薩道又可法華歟。 T2217_.59.0631b16: 或又同爲瑞之義未必全同歟 T2217_.59.0631b17: 將演遍一切等者。抄云。言將演遍一切乘 T2217_.59.0631b18: 者。謂次下文所説種種法門各是一種運生 T2217_.59.0631b19: 之義。又一一門皆遍一切處名遍一切乘 T2217_.59.0631b20: 也。言自心成佛之教者。即是所説平等句法 T2217_.59.0631b21: 門也。若有行者住於此乘初發心時便成 T2217_.59.0631b22: 正覺。不由他悟故曰自心成佛之教也文」
T2217_.59.0631b25: 再治畢 金剛佛子頼瑜 T2217_.59.0631b26: T2217_.59.0631b27: T2217_.59.0631b28: T2217_.59.0631b29: T2217_.59.0631c01: T2217_.59.0631c02: T2217_.59.0631c03: T2217_.59.0631c04: 疏卷第一之五 T2217_.59.0631c05: 爾時執金剛等者。自下正宗分也。開題云。准 T2217_.59.0631c06: 餘經作三段者。自初如是我聞至干牙種 T2217_.59.0631c07: 生起二十五行十二字之經是初序説分也。 T2217_.59.0631c08: 自爾時執金剛祕密主於彼衆會中至世出 T2217_.59.0631c09: 世持誦品訖二十九品餘之經是第二正説 T2217_.59.0631c10: 分也。第三十一囑累品是第三流通分也矣。 T2217_.59.0631c11: 別本云。今此經具約三部而釋。初如是等序 T2217_.59.0631c12: 分者當身密。即佛部。示身無盡藏故。次爾 T2217_.59.0631c13: 時世尊至囑累終是語密。即蓮花部。現語 T2217_.59.0631c14: 無盡藏故。信受等文是意密。即金剛部。示
T2217_.59.0631c17: 三十一品。初入眞言門住心品爲序説分。最 T2217_.59.0631c18: 後一品爲流通分。中間二十九品爲正説分 T2217_.59.0631c19: 矣 T2217_.59.0631c20: 如來自證之智等者。疏上文云。然此自證三
T2217_.59.0631c23: 自證境界耶。或云。上釋意大日以神力現 T2217_.59.0631c24: 加持世界瑞相而令生衆會之疑心。依彼 T2217_.59.0631c25: 疑問説此大日經自證法也。今釋正證境 T2217_.59.0631c26: 界設以神力不可示人也。故下擧喩示彼
T2217_.59.0632a01: 可示人。言斷心滅境故。前云今經教主加
T2217_.59.0632a04: 經。疏第四云。如來妙嚴之相法爾無滅非造
T2217_.59.0632a07: 如在羅縠矣。私云。此文加持身者中台身。 T2217_.59.0632a08: 今經教主。成佛外迹是也。常寂之體者自證 T2217_.59.0632a09: 位也。菩提實義是也。不生即是成佛故。云法 T2217_.59.0632a10: 爾所成也。問。下以象迹雷雨兩喩顯以迹 T2217_.59.0632a11: 知本之義。斯則非示以加持世界之奇瑞 T2217_.59.0632a12: 推本地内證之説法耶。況皆外用者所現三 T2217_.59.0632a13: 身非一故歟。答。本末隨宜自證位無説法 T2217_.59.0632a14: 故。住加持身而爲説今經先現瑞故。以加 T2217_.59.0632a15: 持世界條末知自性會宗本也。謂能所現倶 T2217_.59.0632a16: 望自證之加持故云皆外用。加持中四身説 T2217_.59.0632a17: 法別故非無本末也。故抄云。本者如來三 T2217_.59.0632a18: 業也。末者所現之相也矣。經具縁品云。此第 T2217_.59.0632a19: 一實際以加持力故爲度於世間而以文 T2217_.59.0632a20: 字説矣。疏釋云。釋通世諦明起教所由矣 T2217_.59.0632a21: 今自證者指此第一實際也。問。今擧二譬 T2217_.59.0632a22: 有何故。耶。答。或云。象在地表定龍在空表
T2217_.59.0632a26: 湯湯洪水方割。蕩蕩懷山襄陵浩浩滔天。 T2217_.59.0632a27: 懷包也襄上也。五帝本記云。蕩蕩鴻水滔天
T2217_.59.0632b04: 實境界也。末者加持應化是照俗之權也。此 T2217_.59.0632b05: 則即本之末即末之本故云究竟無礙也
T2217_.59.0632b08: 善識根縁。又知法門分齊應病授藥。應先 T2217_.59.0632b09: 住瑜伽觀彼本末因縁矣可思之。或云。本
T2217_.59.0632b12: 而令説今經也。今謂。加持身中有四身故。 T2217_.59.0632b13: 若約法知自性身説云本三身説云末。若約 T2217_.59.0632b14: 人則自性會衆云本久已故。加持世界機云 T2217_.59.0632b15: 末實行故。今教主觀此本末因縁現瑞無 T2217_.59.0632b16: 障礙故云究竟無礙也。此本末人法皆俗諦 T2217_.59.0632b17: 門故云照俗之權。自證位契實之境界爲第 T2217_.59.0632b18: 一實際故。經中云得一切智智是也。佛與 T2217_.59.0632b19: 金剛手問答彼因縁即今經也。然如古義 T2217_.59.0632b20: 者得一切智智位云今經説會耶。若許違 T2217_.59.0632b21: 經現文又背疏釋。疏云。如是自證之境説者 T2217_.59.0632b22: 無言觀者無見。不同手中菴羅果可轉授 T2217_.59.0632b23: 他人也矣。釋云。自證是證境界。非説儀式 T2217_.59.0632b24: 耳。問。具縁品云。眞言相如是常依於二諦 T2217_.59.0632b25: 矣。自證位又非有説法耶。又大師釋中眞諦 T2217_.59.0632b26: 廢詮第一義離言。自性身以如義説彼爲
T2217_.59.0632b29: 言。若據説邊非無説也。猶如被疵者不 T2217_.59.0632c01: 改其體説受苦相。如何。答。若顯若密説法 T2217_.59.0632c02: 皆依世諦門也。釋通世諦明起教所由即 T2217_.59.0632c03: 此意矣。但二諦説法者疏釋云。若能解此世 T2217_.59.0632c04: 諦時自當通達第一義諦。故云二諦説法 T2217_.59.0632c05: 也矣。意依世諦説法而達第一義諦故云
T2217_.59.0632c08: 即説矣。疏第十四云。如師子王在深窟中 T2217_.59.0632c09: 安住不動有時出窟頻申奮動。佛亦如是。若 T2217_.59.0632c10: 非如來加持神力則微妙寂絶不可得示
T2217_.59.0632c13: 非本地内證位也 T2217_.59.0632c14: 照俗之權等者。抄云。照俗之權者即後得智 T2217_.59.0632c15: 也契實之境界正體智之意也。意云。如來所 T2217_.59.0632c16: 現加持之迹尚如是爾。自證眞實之境當復 T2217_.59.0632c17: 云何矣 T2217_.59.0632c18: 若法不然等者。意云。若法之以迹知本。不 T2217_.59.0632c19: 然則有以跡知象以雨知龍等以微迹可 T2217_.59.0632c20: 推尋其體耶。然我已悉見外用迹雖知有
T2217_.59.0632c23: 而問佛言等者。今此四字釋經白佛言三字 T2217_.59.0632c24: 歟。已上總釋上所條問生起之意也。次下 T2217_.59.0632c25: 梵本云至得明了別釋如來應供正遍知得 T2217_.59.0632c26: 一切智智之文也 T2217_.59.0632c27: 云何如來應供正遍知者。問。佛有十號。何 T2217_.59.0632c28: 但擧三號耶。答。法華序品擧三號嘉祥義 T2217_.59.0632c29: 疏第二釋云。略説三號則存彼國之稱。如 T2217_.59.0633a01: 來爲人應供爲斷正遍知爲智。人具智斷 T2217_.59.0633a02: 在義略圓故矣。今又可准彼矣。彼國稱者 T2217_.59.0633a03: 天竺語也。故經云多陀阿伽度阿羅訶三藐 T2217_.59.0633a04: 三佛陀矣。梵云但他掲多者。法華如上出。 T2217_.59.0633a05: 大品幷智論云。多陀阿伽陀皆如來梵號也。 T2217_.59.0633a06: 玄賛第二云。多陀如義阿伽度來義。阿羅訶 T2217_.59.0633a07: 應義。三正義。藐等義。又三正義。佛陀覺義。 T2217_.59.0633a08: 即是如來應正等覺十號之中初三號也矣」 T2217_.59.0633a09: 如諸佛乘如實道等者。問。今教主本覺法然 T2217_.59.0633a10: 佛。何論來去義耶。答。疏第十九云。此自證 T2217_.59.0633a11: 境界出過語言道。以知自證非可宣説而 T2217_.59.0633a12: 授與人住如斯智故得如來名也。又如
T2217_.59.0633a15: 住如斯理名之爲來。又如佛之理如也。
T2217_.59.0633a18: 也。又自證境言斷是如義。住知此理之智 T2217_.59.0633a19: 即來義也。非同顯乘如来義耳。問。金剛頂 T2217_.59.0633a20: 開題云。各各衆生修如實道去成正覺來
T2217_.59.0633a23: 藏記云。如去謂自凡位修行成正覺也。乘 T2217_.59.0633a24: 如而行故曰如去。如來謂成佛以後悲願力
T2217_.59.0633a27: 佛故云衆生去成等。可悉之。或擧顯家修 T2217_.59.0633a28: 生成佛類今本有成佛也。或擧化他成道
T2217_.59.0633b02: 如道後顯曰來。應身如來乘如實道曰如 T2217_.59.0633b03: 來成正覺曰來。化身如來者化身化人不
T2217_.59.0633b06: 隨宜可判耳 T2217_.59.0633b07: 一切諸佛等者。疏第十九云。又如諸佛所行 T2217_.59.0633b08: 之道自然證處我亦如是而去故名如去也
T2217_.59.0633b13: 有此一名更無餘名。答曰。佛功徳無量名 T2217_.59.0633b14: 號亦無量。此名取其大者。以人多識故。復 T2217_.59.0633b15: 有異名名多陀阿伽陀等。云何名多陀阿 T2217_.59.0633b16: 伽陀。如法相解如法相説。如諸佛安隱道 T2217_.59.0633b17: 來佛如是來更不去後有中。是故名多陀
T2217_.59.0633b22: 如説。釋中有如去。論釋合論有四義歟。論 T2217_.59.0633b23: 更不去後有中者別義歟。可尋之 T2217_.59.0633b24: 阿闍梨意等者。抄云。又去是自利。説是利他。
T2217_.59.0633b27: 知是自利。如來如説即利他也。准大師釋。如 T2217_.59.0633b28: 來果後垂化故加持世界利他。如説是如實 T2217_.59.0633b29: 相説故如義自證説。即自性會説。然今教主
T2217_.59.0633c03: 梵言含四義之中譯者存意不同而各取一 T2217_.59.0633c04: 義兩義各別。所以今譯者略取二義欲顯 T2217_.59.0633c05: 自利利他意也。然順古題如來一義也。更 T2217_.59.0633c06: 解云。如去如來約身業分自他。如知如説 T2217_.59.0633c07: 約語意別自他也 T2217_.59.0633c08: 阿羅訶者等者。此釋經應供文也。抄云。謂 T2217_.59.0633c09: 羅字是塵義。塵即煩惱故。訶是風輪即降伏
T2217_.59.0633c12: 無塵如何。答。不達八轉聲翻梵輒難定。嘉 T2217_.59.0633c13: 祥義疏第一云。雜心翻羅漢以爲無著故
T2217_.59.0633c16: 阿羅名賊訶名殺。是名殺賊。如偈説。佛以 T2217_.59.0633c17: 忍爲鎧精進爲鋼鉀持戒爲大象禪定爲 T2217_.59.0633c18: 良弓智惠爲好箭外破魔王軍内滅煩惱 T2217_.59.0633c19: 賊。是名阿羅訶。復次阿名不訶名生。是名 T2217_.59.0633c20: 不生。佛心種子後世田中不生。無明糠脱故。 T2217_.59.0633c21: 復次阿羅訶名應受供養。佛諸結使除盡得 T2217_.59.0633c22: 一切智惠故應受一切天地衆生供養。以
T2217_.59.0633c25: 又若約一無明義有衆生同斷義故令衆 T2217_.59.0633c26: 生生善心故有無畏施義歟 T2217_.59.0633c27: 謂佛心種子等者。佛心諸惑斷盡故又不受 T2217_.59.0633c28: 生死有漏果報。猶如糠脱米田中更不生也。 T2217_.59.0633c29: 煩惱譬糠生死有漏類田中也。穀皮是糠 T2217_.59.0634a01: 也。嘉祥義疏云。阿羅漢是外國語。以三義 T2217_.59.0634a02: 訓之。一者殺賊。以智惠刃殺煩惱賊。此約 T2217_.59.0634a03: 離因患就現在論也。二者不生。以煩惱糠 T2217_.59.0634a04: 脱故後世田中更不復生。此約離果患就 T2217_.59.0634a05: 未來論也三者應供。具足智斷應受供養
T2217_.59.0634a08: 三藐名正等者智論第二云。云何名三藐三 T2217_.59.0634a09: 佛陀。三藐名正遍。佛名知。是言正遍知一 T2217_.59.0634a10: 切法。問曰。云何正遍知。答曰。復次知一切 T2217_.59.0634a11: 法實不壞相不増不減。云何名不壞相。心行 T2217_.59.0634a12: 處滅言語道斷過諸法如涅槃相不動。以
T2217_.59.0634a15: 云何念佛。答曰。行者一心念佛得如實智 T2217_.59.0634a16: 惠大慈大悲成就。是故言無錯謬。麁細多 T2217_.59.0634a17: 少皆是實故名多陀阿伽度。亦如過去未來 T2217_.59.0634a18: 現在十方諸佛於衆生中起大悲心行六 T2217_.59.0634a19: 波羅蜜得諸法相來至阿耨○菩提中。此 T2217_.59.0634a20: 佛亦如是。是名多陀阿伽度。如三世十方 T2217_.59.0634a21: 諸佛○去至涅槃。此佛亦如是去。以是故 T2217_.59.0634a22: 亦名多陀阿伽度。有如是功徳故應受一 T2217_.59.0634a23: 切諸天世人最上供養。是故名阿羅訶。若有
T2217_.59.0634a26: 也。釋阿羅訶如是功徳者指前阿伽度三 T2217_.59.0634a27: 義也。此徳爲因成應供義也。若有人言下 T2217_.59.0634a28: 以前應供爲因成正遍知義也。或疑云。但
T2217_.59.0634b05: 等義含如知義歟。故疏云。如法實相知已
T2217_.59.0634b08: 同矣 T2217_.59.0634b09: 然此宗中佛陀名覺等者。覺有開敷義。知不 T2217_.59.0634b10: 爾歟。問。遍覺遍知其義同。遍知何不譬開
T2217_.59.0634b15: 開覺義雖通顯開敷義局密歟。心蓮開敷名 T2217_.59.0634b16: 佛故云亦能開敷一切衆生即此意矣。又蓮 T2217_.59.0634b17: 華有當體譬喩。譬雖通顯體唯密故。疏第 T2217_.59.0634b18: 十九云。觀於自心八葉蓮華。此花不從餘
T2217_.59.0634b21: 覺知二義。故又義。南方是諸佛灌頂方。覺是 T2217_.59.0634b22: 當開敷覺華義。故佛陀名覺爲密乘談歟。 T2217_.59.0634b23: 又般若寺抄釋此文云。如常所言三覺義也
T2217_.59.0634b26: 梵云薩婆若那等者。智證大師疏抄云。梵云 T2217_.59.0634b27: 薩婆若那即是一切智智。有本云薩婆若若 T2217_.59.0634b28: 那或本停若重字也。唐本云若那若那。今 T2217_.59.0634b29: 案。言薩婆者是一切也。若若那那是智智 T2217_.59.0634c01: 也。若存一若那者智智之義不成。又云。 T2217_.59.0634c02: 釋論云薩婆若多者即一切智。疑云。一切 T2217_.59.0634c03: 之言彼此不異。至於智言梵語似異。其 T2217_.59.0634c04: 意如何。阿闍梨云。梵語之中讀那若爲多。
T2217_.59.0634c10: 各顯一義。若那若多雖似異一種梵語。故 T2217_.59.0634c11: 良賁釋云。大品以若一字通名智惠。以般 T2217_.59.0634c12: 助若若名惠。以娜助若若名智。般若云
T2217_.59.0634c15: 智智義。又云一切智智者此有二智。一切 T2217_.59.0634c16: 智者即證如智。下言智者一切種智後得智
T2217_.59.0634c19: 切智。薩云若云一切種智。若一字含二智 T2217_.59.0634c20: 也。故今經云一切智。智論又可云一切智
T2217_.59.0634c23: 多者。薩婆秦言一切。若秦言智。多秦言相。 T2217_.59.0634c24: 一切如先説。名色等諸法。佛知是一切法一 T2217_.59.0634c25: 相異相漏相非漏相作相非作相等一切法各 T2217_.59.0634c26: 各相各各力各各因縁各各果報各各性各各 T2217_.59.0634c27: 得各各失。 一切智惠力故一切世一切種盡
T2217_.59.0635a01: 有一切法。所謂名色○復次一切法所謂色 T2217_.59.0635a02: 無色可見不可見有對無對有漏無漏有爲 T2217_.59.0635a03: 無爲○如是等無量二法門攝一切法○復 T2217_.59.0635a04: 次一切法所謂善法不善法無記法○如是 T2217_.59.0635a05: 等無量三法門攝一切法。復次一切法所謂 T2217_.59.0635a06: 過去法未來法現在法非過去未來現在法○ T2217_.59.0635a07: 如是等無量四法門攝一切法。復次一切法 T2217_.59.0635a08: 所謂色法心法心數法心不相應諸行法無爲 T2217_.59.0635a09: 法○如是等無量五法門攝一切法。復次 T2217_.59.0635a10: 一切法所謂五衆及無爲○如是等無量六 T2217_.59.0635a11: 法門攝一切法。七八九十等諸法門。復次一 T2217_.59.0635a12: 切法所謂有法無法空法實法所縁法能縁法 T2217_.59.0635a13: 聚法散法等○如是等種種無量阿僧祇法門 T2217_.59.0635a14: 所攝諸法。以是無礙智惠盡遍知上諸法
T2217_.59.0635a18: 智所知行相也。謂今智正知二法乃至無量 T2217_.59.0635a19: 法一相等及各各相各各力等也。木幡義云。 T2217_.59.0635a20: 上二三四五六等擧能攝名數。是一切下釋 T2217_.59.0635a21: 所攝法體。故上云攝一切法今云是一切 T2217_.59.0635a22: 法耳 T2217_.59.0635a23: 一切謂名色等者。智證大師抄云。一切謂名
T2217_.59.0635a28: 法取盡。故大論云。一切世間中唯有名與
T2217_.59.0635b02: 一字攝菩提心等種種一法門。或以二字 T2217_.59.0635b03: 攝止觀等種種二法門○乃至無量字攝無
T2217_.59.0635b06: 故。彼顯於法自在義故。或此二三等各攝 T2217_.59.0635b07: 諸法盡。彼一二等未盡諸法。菩提心止觀 T2217_.59.0635b08: 等唯淨法故。又問。智度一切智是二乘智歟。 T2217_.59.0635b09: 故論云。一切智是聲聞辟支佛事。道智是諸
T2217_.59.0635b12: 相有分而不能盡知。故總相受名。佛一切 T2217_.59.0635b13: 種智皆是眞實。聲聞辟支佛但有名字一切
T2217_.59.0635b16: 切種智是佛不共法。此三智其實一心中得。
T2217_.59.0635b19: 故今文是明佛智故無失 T2217_.59.0635b20: 今謂一切智智等者。或云。此心非簡釋論 T2217_.59.0635b21: 釋智智重點之義也。非但以一切種等者釋 T2217_.59.0635b22: 論一切智惠力故意也。今案。非但以一切種 T2217_.59.0635b23: 等顯今經一切智勝論一切智也。彼一切種 T2217_.59.0635b24: 唯名所知諸法。一智知一切故。故花嚴師 T2217_.59.0635b25: 釋華嚴經一切智云。窮達一切法圓照一
T2217_.59.0635b28: 故云以一切種知一切法也。故即身義云。 T2217_.59.0635b29: 一切智智者一切佛各具刹塵智故名一切
T2217_.59.0635c04: 也。即正後二智行相歟。問。智中之智釋未必 T2217_.59.0635c05: 二智義歟。又新仁王經疏云。一切智智者此 T2217_.59.0635c06: 有二智。一切智者即證如智。下言智者一切
T2217_.59.0635c09: 今宗規摸耶。答。智智兩言二智配釋隨宜安 T2217_.59.0635c10: 立。寶師涅槃疏云。由闍那俗智能顯實智
T2217_.59.0635c13: 境。況今宗耶。二智各知事理法故諸義無 T2217_.59.0635c14: 違耳。但至同顯乘者既云非但以一切種。 T2217_.59.0635c15: 若後得若正智皆能知智無量故永異顯矣。 T2217_.59.0635c16: 顯家正智證一切法如故云一切智後智 T2217_.59.0635c17: 縁一切法故云一切種智也。又智中之智 T2217_.59.0635c18: 者一切智言同論故云爾。實非顯也。問。能 T2217_.59.0635c19: 知一多勝劣可然。所知事理又有淺深耶。 T2217_.59.0635c20: 答。彼縁起法事理。此六大本有事理也。彼所 T2217_.59.0635c21: 生末也。此能生本也。又密事理性之處性相 T2217_.59.0635c22: 故。又彼一心眞理。此六大法性故 T2217_.59.0635c23: 如是自證之境等者。自證之境者指經中得 T2217_.59.0635c24: 一切智智也。云今謂一切智智是也。謂彼 T2217_.59.0635c25: 位如義語不談故云説者無言。一一心不縁 T2217_.59.0635c26: 故云觀者無見。謂之法身自證號之密宗 T2217_.59.0635c27: 玄底。故疏上文云。然此自證三菩提言語盡
T2217_.59.0636a02: 不依他言説故云爾。非謂自證位絶言 T2217_.59.0636a03: 説歟。觀夫顯乘以一心爲理故實證時無 T2217_.59.0636a04: 色無言也眞言以六大爲理故自證位三密 T2217_.59.0636a05: 宛然也。既具三密何云無言無見。又五言 T2217_.59.0636a06: 十心悉滅何有自證耶。答。凡大日如來住加 T2217_.59.0636a07: 持身奮迅示現時。金剛手致得一切智智問。 T2217_.59.0636a08: 是則課加持身疑本地事故。疏又約加持 T2217_.59.0636a09: 身云説者觀者。指自證位故云無言無見 T2217_.59.0636a10: 也。彼自證位無師自悟故在本地身不以 T2217_.59.0636a11: 言語可授人也。次擧喩即此意也。然在加 T2217_.59.0636a12: 持身爲自受法樂説彼自證之境也。故疏 T2217_.59.0636a13: 第十二云。如飮水者冷熱自知尚不可爲 T2217_.59.0636a14: 不飮人説。況如來境耶。然佛以加持力故
T2217_.59.0636a17: 假令種種方便爲未嘗者説之終不解。然 T2217_.59.0636a18: 佛大方便力以無相法身作種種名相加持
T2217_.59.0636a21: 法身作名相。定知本知無相位無言語明 T2217_.59.0636a22: 者歟。況後文歎方便智明俗諦説法義。第 T2217_.59.0636a23: 一義諦本地自證位無説法義决定矣。又至 T2217_.59.0636a24: 一心三密難者。顯家以一心爲極。故法身 T2217_.59.0636a25: 雖無形説自證成道自受用爲本。彼身無 T2217_.59.0636a26: 説非無身口等。若爾今法身雖具三密自 T2217_.59.0636a27: 證位無説何失。加持身猶現瑞時不説法歟。 T2217_.59.0636a28: 凡廣案自宗意有相無相重重。略作四重 T2217_.59.0636a29: 釋。初淺略釋遮情無相。謂遮九種迷情妄假 T2217_.59.0636b01: 相故。經云非青非黄等是也。此説同顯 T2217_.59.0636b02: 家百非洞遣果性不可説故大師雖同天台。 T2217_.59.0636b03: 非無淺深。彼四言不及故。此如義破執故。 T2217_.59.0636b04: 後於表徳顯實中有三。初有相有相。自性 T2217_.59.0636b05: 法身爲劣惠所説五部三密等軌則也。經云。 T2217_.59.0636b06: 於當來世時劣惠諸衆生唯依於有相隨順
T2217_.59.0636b09: 也。大師釋云。若入字門悉離一切相。離
T2217_.59.0636b14: 言心兩種倶絶。然理智宛然非都無故自有 T2217_.59.0636b15: 理智覺本不生云自證三菩提也。疏第十 T2217_.59.0636b16: 九云。當知此空是自證之理也。想既空無所
T2217_.59.0636b24: 中祕釋者阿字自説本不生故。三祕祕中祕
T2217_.59.0636c02: 菴摩勒果者。智證抄云。唐土有賣菴之菓 T2217_.59.0636c03: 者。其形如本國夏梨。淨名疏中云。有翻似
T2217_.59.0636c06: 甘子是也。奧法師云。此云酢味似桃之也。
T2217_.59.0636c09: 釋迦文佛至罽那尸棄佛爲初阿僧企。是 T2217_.59.0636c10: 中菩薩永離女人身。從罽那尸棄佛至燃 T2217_.59.0636c11: 燈佛爲二阿僧企。是中菩薩以七枚青蓮 T2217_.59.0636c12: 華供養燃燈佛。敷鹿皮衣布髮掩泥。是時 T2217_.59.0636c13: 燃燈佛便授其記。汝當來世作佛名釋迦 T2217_.59.0636c14: 牟尼。從燃燈佛至毘婆尸佛爲第三僧企
T2217_.59.0636c17: 釋第八引不思議境界經云。普賢菩薩告徳 T2217_.59.0636c18: 藏菩薩云。世尊初從燃燈佛所得受記已。 T2217_.59.0636c19: 即便入於如來不思議境界三昧常無功用
T2217_.59.0636c28: 彼得句。所謂安立無量乘者釋或聲聞乘道
T2217_.59.0637a04: 能化所化相違。又所問通内證外用。結何唯 T2217_.59.0637a05: 云方便耶。答。或云。問佛得是問可令行
T2217_.59.0637a09: 二乘六道。九界衆生自心品即佛界一切智 T2217_.59.0637a10: 智故。故上釋云。即是衆生自心品。即是一切
T2217_.59.0637a16: 上經文上既牒釋故。妙方便之結專同經方 T2217_.59.0637a17: 便之文故。下釋方便道合龍樹般若方便 T2217_.59.0637a18: 文可思之。或又經二句如次約如來及衆 T2217_.59.0637a19: 會歟。彼者指衆會。待如來故。疏擧上問 T2217_.59.0637a20: 云得此一切智智。可思之 T2217_.59.0637a21: 毘婆沙説有五道者。彼論第百一有此説也。
T2217_.59.0637a24: 爲正歟。疏下文中三十六倶胝不開修羅 T2217_.59.0637a25: 故抄中開修羅違疏。故智論云。小乘三藏 T2217_.59.0637a26: 唯説五道不説六道。摩訶衍中説六道。如
T2217_.59.0637b01: 中説欲界有三十六處。謂寒熱地獄各八共 T2217_.59.0637b02: 成十六也。又四大州。此四州又各有二隨
T2217_.59.0637b06: 此界十三處。幷色界十八天處。無色界四天 T2217_.59.0637b07: 處。如是三十五處生死輪轉。今開修羅即
T2217_.59.0637b10: 欲名信喜好樂者。欲者希望爲性。信者心淨 T2217_.59.0637b11: 爲性。喜是希求義也。玉篇云樂也。心淨希 T2217_.59.0637b12: 求爲俗。即善欲也。唯識論釋信云。深忍樂
T2217_.59.0637b15: 何。答。通三性中今且約善欲作釋歟。得道 T2217_.59.0637b16: 人所好皆善欲故 T2217_.59.0637b17: 性名積習等者。抄云。由本性故能積薫習 T2217_.59.0637b18: 之相漸生。欲樂順性起業。即當本性住也。 T2217_.59.0637b19: 性先有欲得因縁而生。譬如先有瘡得觸 T2217_.59.0637b20: 因縁然後血出。或時従欲爲性者欲數數希
T2217_.59.0637b23: 漏聞薫等力所薫増云習所成也。然今性
T2217_.59.0637b26: 性歟。云信喜好樂即此意也。但染心者抄 T2217_.59.0637b27: 云。言染心者非惟不善有覆名染。但約耽
T2217_.59.0637c01: 積而成貪性。内成貪性故外行貪欲。相從 T2217_.59.0637c02: 性生者。性顯外云相即欲也。故云欲隨性
T2217_.59.0637c05: 染利鈍。今明染心。事謂事業。即染心爲業。 T2217_.59.0637c06: 欲名隨縁起者通染淨縁。謂惡欲衆生隨邪 T2217_.59.0637c07: 教常入惡故鈍。善欲衆生隨善友等樂道 T2217_.59.0637c08: 修助道法故利。或可言。染心者具通三性
T2217_.59.0637c11: 是事釋論中具明者。智論第二十四有今性
T2217_.59.0637c16: 龍樹云般若等者。智論第一百云。般若波羅 T2217_.59.0637c17: 蜜中雖有方便。方便雖有般若。而隨多受 T2217_.59.0637c18: 名。般若與方便本體是一以所用小異故 T2217_.59.0637c19: 説別。譬如金師以巧方便故以金作種種
T2217_.59.0637c22: 義轉用歟。或又論以般若方便爲異物更 T2217_.59.0637c23: 以理爲本體歟。今云眞金智體。又轉用歟。 T2217_.59.0637c24: 又嘉祥釋般若爲體。又智論次上文云。般若
T2217_.59.0637c27: 復次此中問意等者。凡於金剛手疑問有二 T2217_.59.0637c28: 意。謂前釋意種種方便道無量乘無量身爲 T2217_.59.0637c29: 加持世界事。今釋心以彼即爲自性會事。 T2217_.59.0638a01: 問。疑問起專擧所現事可疑之。況隨種種 T2217_.59.0638a02: 趣等文指實行之言非加持世界。何有此 T2217_.59.0638a03: 儀耶。就中大師引今文成如常人天乘等 T2217_.59.0638a04: 義。何。答。疑問雖依現瑞。金剛手惟忖以加 T2217_.59.0638a05: 持世界種種身説推知自性土各説三密之 T2217_.59.0638a06: 儀。豫述彼意歟。故上釋云。普見加持世界 T2217_.59.0638a07: 唯説平等法門。即知如來將演遍一切乘自
T2217_.59.0638a10: 教主各説自證法門故云隨種種性欲。又 T2217_.59.0638a11: 外院中六道四生羅列故云隨種種趣也。此 T2217_.59.0638a12: 等皆自性所成眷屬非實行歟。或又指未來 T2217_.59.0638a13: 機歟。或現佛身等者從法門身現羯磨身 T2217_.59.0638a14: 歟。大師釋中證如常是隨義轉用。疏意加持 T2217_.59.0638a15: 世界猶説眞言道。故況住心論中引今文 T2217_.59.0638a16: 證深祕義耳。或又寶鑰住心論如次依疏 T2217_.59.0638a17: 家正釋復次意歟。宣説眞言道者開會意歟。 T2217_.59.0638a18: 又解云。前釋約加持世界正説時云如此 T2217_.59.0638a19: 事復云何而得也。今釋發起未來流通四重 T2217_.59.0638a20: 壇故問也。具縁品所説七日作壇等事是也。 T2217_.59.0638a21: 即是發起大悲胎藏曼荼羅也者此意矣 T2217_.59.0638a22: 於薩婆若平等心地者。法佛平等心地也。謂 T2217_.59.0638a23: 如來一切智性同一味故云平等。此智性是 T2217_.59.0638a24: 曼荼所依故云地也。從此心地現四重聖 T2217_.59.0638a25: 衆故云畫作諸佛等也。畫作者現作義也。 T2217_.59.0638a26: 故疏第三云。然以如來加持故。從佛菩提自 T2217_.59.0638a27: 證之徳現八葉中胎藏身從金剛密印現 T2217_.59.0638a28: 第一重金剛手等諸内眷屬從大悲萬行現 T2217_.59.0638a29: 第二重摩訶薩埵諸大眷屬從普門方便現
T2217_.59.0638b03: 彼開發衆生心地之曼荼故。此如來心地 T2217_.59.0638b04: 之曼荼故。爲欲明未發起衆生曼荼故先 T2217_.59.0638b05: 明已發起諸佛圓壇也。故次下釋云。佛從
T2217_.59.0638b10: 具縁品云。爾時薄伽梵告持金剛惠。常當
T2217_.59.0638b13: 盡諸位安置諸供養具。明相未出已前使
T2217_.59.0638b16: 心妙白蓮胎藏正均等藏中造一切悲生曼
T2217_.59.0638b19: 相自然智惠蓮華葉是大悲方便也。正以此 T2217_.59.0638b20: 藏爲大悲胎藏曼荼羅之體。其餘三重是從 T2217_.59.0638b21: 此自證功徳流出。諸善知識入法界門耳○ T2217_.59.0638b22: 此是如來祕傳之法不可形於翰墨。故寄 T2217_.59.0638b23: 在圖像以示行人。若得深意者自當默而
T2217_.59.0638b26: 作諸佛菩薩等者直指具縁品所説歟。寄在 T2217_.59.0638b27: 圖像云畫作故但前義爲勝。果地曼荼故 T2217_.59.0638b28: 問。今佛菩薩等相配四重壇方如何。答。第 T2217_.59.0638b29: 十四云。又此曼荼羅一一分位各有種子用 T2217_.59.0638c01: 標記彼差別法界之門○隨彼四重分位 T2217_.59.0638c02: 從佛出者即是佛之幖幟。或從菩薩分位而 T2217_.59.0638c03: 出。或從二乘分位而出。或從天龍八部分 T2217_.59.0638c04: 位而出。當知階降差別各各表知種子不
T2217_.59.0638c07: 那。第二院觀音金剛手。次院文殊等四菩薩。
T2217_.59.0638c10: 音金剛手等云第二院。故知以中壹八葉 T2217_.59.0638c11: 爲第一重也。文殊院等第二重四菩薩爲第 T2217_.59.0638c12: 三重第三重外院及釋迦牟尼爲第四重也。 T2217_.59.0638c13: 故知三重曼荼羅加中院爲四重壇也。三 T2217_.59.0638c14: 重約能圍遶聖衆四重能所合論也。當知今 T2217_.59.0638c15: 文諸佛者第一重中壹八葉四佛四菩薩。即一 T2217_.59.0638c16: 毘盧遮那醍醐果徳故云諸佛也。故疏第三 T2217_.59.0638c17: 云。從咽以上至如來頂相四智四三昧果徳
T2217_.59.0638c20: 第三云。自臍以上至咽出現無量十住諸菩 T2217_.59.0638c21: 薩。此中自有二重。從心以下諸大眷屬從心
T2217_.59.0638c24: 重圓中第四也。二乘者釋迦院中擧伴顯主。 T2217_.59.0638c25: 彼院中有阿難須菩提目連迦葉等故。八部 T2217_.59.0638c26: 都外院所列八部衆故。故知非如次爲四 T2217_.59.0638c27: 重耳。又義三重但加八葉爲四重歟。疏第
T2217_.59.0639a01: 但四佛四菩薩歟。大師釋云。大日即心王。餘
T2217_.59.0639a04: 一重歟。抄第六云。第一重有三。謂中臺鬢
T2217_.59.0639a07: 尊加減也。疏第五云。且如是上文所説。從 T2217_.59.0639a08: 大日如來臍以下光明是此第二重位。自臍 T2217_.59.0639a09: 以上至咽所出光明爲第二重位。自咽以
T2217_.59.0639a14: 以下現生身釋迦其眷屬不同。自臍以上 T2217_.59.0639a15: 至咽出現十住諸菩薩。然此中自有二重。 T2217_.59.0639a16: 從心已下諸大眷屬。從心已上諸内眷屬。 T2217_.59.0639a17: 從咽以上至頂相出現四智四三昧果徳佛
T2217_.59.0639b03: 疏異。眞興僧都胎藏記云。上方遍智印下方 T2217_.59.0639b04: 不動等右方觀自在左方金剛手總名第一
T2217_.59.0639b09: 大護圖中闕之。可在第一重内。二守護門 T2217_.59.0639b10: 可在四方之内門也。然古記中判三重所攝 T2217_.59.0639b11: 尊位不定。又與圖中有合不合。皆任意端
T2217_.59.0639b16: 般若寺石山兩徳判現圖胎藏諸尊位中。第 T2217_.59.0639b17: 一重如先以文殊地藏除蓋障蘇悉地爲第 T2217_.59.0639b18: 二重。第一重觀音院次擧釋迦虚空藏二院 T2217_.59.0639b19: 尊不云何重。其次標第二重擧文殊院等 T2217_.59.0639b20: 尊。以彼二院似屬第二重矣。前後四重中 T2217_.59.0639b21: 以第二屬第一爲三重歟 T2217_.59.0639b22: 且如有人等者。或云。前自性圓壇謂從如來 T2217_.59.0639b23: 心地開發無盡藏故今加持世界壇。謂爲 T2217_.59.0639b24: 開發衆生心地壇故而垂應迹外現曼荼故。 T2217_.59.0639b25: 故或現佛身者受用變化二身也。韋陀梵志及 T2217_.59.0639b26: 非人身者五通神仙天龍八部等也。即等流身 T2217_.59.0639b27: 也。私云。此文重委釋前四重壇也。今大悲 T2217_.59.0639b28: 胎藏者即前平等心地。謂菩提自證徳乃至 T2217_.59.0639b29: 普門方便等法門身。即本地自證位也。現者 T2217_.59.0639c01: 現作義即畫作也。韋陀等是第四重五通神 T2217_.59.0639c02: 仙等。或現佛身者八葉中胎藏身第一重也。 T2217_.59.0639c03: 乃至者第一第二重内大眷屬也。故疏第三
T2217_.59.0639c06: 事。非謂會座有實行歟。疏第十四釋曼陀 T2217_.59.0639c07: 羅隨佛菩薩二乘八部四重分位而出畢又 T2217_.59.0639c08: 云。欲爲普利一切衆生故流傳演布。普爲 T2217_.59.0639c09: 一切未來衆生亦爲利益諸大衆會故請
T2217_.59.0639c12: 即從大悲胎藏者。大悲胎藏者一切智性如 T2217_.59.0639c13: 來種子。故下文云。大悲曼荼羅一切種子之
T2217_.59.0639c16: 歟。委言之。胎藏種子爲因智門五義爲縁 T2217_.59.0639c17: 生四重圓壇也。故經具縁品云。修眞言行
T2217_.59.0639c22: 互顯因縁具足。大論因是識大。一切智性故。 T2217_.59.0639c23: 縁即五大。智門五字故。細談互具六大無 T2217_.59.0639c24: 障無礙也。一切智性者經彼得一切智智自 T2217_.59.0639c25: 證位也。即是如實知自心。故疏上釋云。所
T2217_.59.0639c28: 現韋陀梵志形者。抄云。韋陀此云明。即外道 T2217_.59.0639c29: 四明也。聲因醫内等。梵志者。梵者淨也謂 T2217_.59.0640a01: 以淨行爲志名爲梵志。形即身形。謂從曼 T2217_.59.0640a02: 荼羅 四重内現此梵志之身爲説瞿曇仙 T2217_.59.0640a03: 等眞言。瞿曇梵語。具足應云喬答摩。此曰
T2217_.59.0640a06: 各眞言。普通眞言藏品等所説。末代衆生傳 T2217_.59.0640a07: 持彼所説而行。依彼行同本尊故云精勤 T2217_.59.0640a08: 不久等也。或久或近准知矣。久近頓證漸次 T2217_.59.0640a09: 二類歟。或依宿縁有無有久近歟 T2217_.59.0640a10: 更轉方便等者。前云即是普入。今何云更轉 T2217_.59.0640a11: 方便耶。私案。機有四類。或修一門得一門 T2217_.59.0640a12: 果畢更轉入普門也。或依一門行得一門 T2217_.59.0640a13: 果即得普果故。或解一門即普門而行故。 T2217_.59.0640a14: 或行普因得普果故。故知。前後約機不同 T2217_.59.0640a15: 歟。或又前一門修行人不入餘一門直入 T2217_.59.0640a16: 普果故云即。非不轉歟。或今文又悟仙身 T2217_.59.0640a17: 即大日故云轉。非轉捨歟。故疏下釋云。行 T2217_.59.0640a18: 者如是解時觀毘盧遮那與鬼畜等其心平 T2217_.59.0640a19: 等無勝劣之相。彼從一門而入皆見心王
T2217_.59.0640a22: 者尚不可轉仙身。何故言轉。答。約佛智 T2217_.59.0640a23: 元無別。隨人機有差別。若不隨人機故 T2217_.59.0640a24: 者如天台山決答中具四教四土耶。答。前 T2217_.59.0640a25: 者未説之時約機情也。今至此經説仙人 T2217_.59.0640a26: 即大日尊時除大日外更無仙身。故非如
T2217_.59.0640b01: 無非毒鼓因縁者。抄云。涅槃經如來性品云。 T2217_.59.0640b02: 譬如有人以雜毒藥用塗大鼓於衆人中 T2217_.59.0640b03: 繋之發聲雖無心欲聞聞之皆死唯除一 T2217_.59.0640b04: 人不横死者。鼓合涅槃。死喩滅惑。不横 T2217_.59.0640b05: 死者喩一闡提。此況曼陀羅所現之身所説 T2217_.59.0640b06: 之乘。雖四重差別無量若隨此趣入者無 T2217_.59.0640b07: 不能滅惑無不能至涅槃故以相況耳
T2217_.59.0640b10: 也。故疏第七云。就此經宗則。五種三昧皆 T2217_.59.0640b11: 是開心實相門。不同餘教以心性之旨未
T2217_.59.0640b14: 同一味之所以也。謂所化一切衆生色心實 T2217_.59.0640b15: 相從本際以來常是毘盧遮那平等智身故。 T2217_.59.0640b16: 以應之能化無量乘字眞金之智體心王
T2217_.59.0640b19: 重曼陀羅所示種種類形皆是一種法門身。
T2217_.59.0640b23: 發衆生本心曼荼。然今釋果地曼荼義故。 T2217_.59.0640b24: 會彼此相違故。云衆生色心實相如來平等 T2217_.59.0640b25: 智身也。色者色蘊心者四蘊。是衆生有漏五 T2217_.59.0640b26: 蘊也。智者識大身者五大。即諸佛無漏六大 T2217_.59.0640b27: 也。現覺諸法本初不生故。衆生五蘊即六大 T2217_.59.0640b28: 法身體。色蘊即五大四蘊即識大。故疏第六 T2217_.59.0640b29: 釋菩提實義云。謂覺自心從本以來不生
T2217_.59.0640c03: 佛從平等心地等者。私案。佛已開發曼荼是 T2217_.59.0640c04: 自性會圓壇今經説會。衆生心地壇所發起 T2217_.59.0640c05: 曼荼。具縁品所説未來弘通之壇也。妙感衆 T2217_.59.0640c06: 生心地。妙應諸佛心地。所生方便諸佛衆生 T2217_.59.0640c07: 所開發四重圓壇也。諸佛曼荼應縁衆生心 T2217_.59.0640c08: 地感因。因及縁所生果皆字門故云皆同 T2217_.59.0640c09: 一味也。問。疏第二十云。若如來但住自證 T2217_.59.0640c10: 之法則不能度人○故漸次流出漸入第 T2217_.59.0640c11: 一院次至第二院次至第三院。雖作如此 T2217_.59.0640c12: 流出。亦不離普門之身。其八部之衆皆是普 T2217_.59.0640c13: 現色身之境界也。若就情機而説則三壇從 T2217_.59.0640c14: 深至淺。乃至世天眞言義淺。但是應身方便 T2217_.59.0640c15: 未究竟也。若開實性即世天眞言與大日 T2217_.59.0640c16: 如來何相異耶。從如來則從深至淺從内 T2217_.59.0640c17: 漸外而成三重壇。從衆生則從淺至深從
T2217_.59.0640c20: 果。若爾何云開發諸佛壇已還令開發衆 T2217_.59.0640c21: 生圓耶。答。彼釋於法然曼荼或有如來果 T2217_.59.0640c22: 地説之從本垂迹。或有行者因中説之從 T2217_.59.0640c23: 因至果。以行者所修善寄曼荼羅而攝三 T2217_.59.0640c24: 重分位也。今意諸佛既修顯更令衆生開發 T2217_.59.0640c25: 故。彼此意殊歟。問。前云衆生色心即如來智 T2217_.59.0640c26: 身。何云諸佛衆生曼荼向上向下殊耶。又諸 T2217_.59.0640c27: 佛壇無從因至果義衆生圓無從果向因義 T2217_.59.0640c28: 耶。答。疏第二十云。若就未成果時觀之。 T2217_.59.0640c29: 此則差次淺深。今以如來平等惠觀從因至
T2217_.59.0641a03: 歟。准衆生又約本覺門可有從果向因義 T2217_.59.0641a04: 歟。問。疏第三云。若自本垂迹則從中壹一 T2217_.59.0641a05: 一門各流出第一重種種門從第一重一一 T2217_.59.0641a06: 門各流出第二重種種門從第二重一一 T2217_.59.0641a07: 門各流出第三重種種門。若行因至果則 T2217_.59.0641a08: 第三重之所引攝成就能通第二重第二重 T2217_.59.0641a09: 之所引攝成就能通第一重。第一重之所
T2217_.59.0641a12: 答。彼又如來住自證法無衆生蒙益故從 T2217_.59.0641a13: 自證位現四重壇也。於彼壇爲顯果徳無 T2217_.59.0641a14: 礙且作上下二門也。行因至果全非實行 T2217_.59.0641a15: 引入義。若實行第三重依引攝可進第三 T2217_.59.0641a16: 重。何入第二重耶。故知。且反從本垂迹第 T2217_.59.0641a17: 三重聖衆假互引攝入第二重也。第二第一 T2217_.59.0641a18: 等又爾也。問。若爾果地圓壇無實類耶。若 T2217_.59.0641a19: 云無者何云輪圓具足耶。若云有者大師釋
T2217_.59.0641a22: 邊六道四生皆到於實際人。故若依十界相 T2217_.59.0641a23: 無。約遍計分別邊長夜受苦人故。故大師釋
T2217_.59.0641a28: 衆生平等心地者。衆生八辨肉團生大曼陀 T2217_.59.0641a29: 羅王故云地。所生四重一切智智形聲同一 T2217_.59.0641b01: 味故云平等。平等之心地故云平等心地 T2217_.59.0641b02: 也。故先徳釋云。恒沙之性徳具一心本源。曼
T2217_.59.0641b05: 故云大悲胎藏曼陀羅。今明能生五大故云 T2217_.59.0641b06: 祕密方便也。或云。大悲胎藏者所生圓壇。祕 T2217_.59.0641b07: 密方便者能生因縁也。文點云。爲欲發起
T2217_.59.0641b10: 祕密方便一切智門五義即縁也。意云。爲欲
T2217_.59.0641b15: 爲利生本故云大悲也。祕密方便者加持 T2217_.59.0641b16: 圓壇。外迹故云方便。異顯乘故云祕密矣。 T2217_.59.0641b17: 所謂内證圓壇於一切智地建立一種法門 T2217_.59.0641b18: 身也。外迹圓壇住神力加持建立三重曼 T2217_.59.0641b19: 陀羅種種類形也。疏第六云。三重曼荼羅 T2217_.59.0641b20: 所示種種類形皆是如來一種法門身。是故
T2217_.59.0641b25: 次第亂脱可讀之歟。但空初擧者依正二報 T2217_.59.0641b26: 五輪影略互顯歟。依擧空正擧四大也。故 T2217_.59.0641b27: 第五卷云。眞言者圓壇先置於自體。自足而 T2217_.59.0641b28: 至臍成大金剛輪。從此而至心當思惟水
T2217_.59.0641c02: 中。東南北西次第也。今經次第同彼次第 T2217_.59.0641c03: 也。下文五字次第如常。具縁品云。我覺本 T2217_.59.0641c04: 不生等頌次第也。故知。三次第今經出。凡厥 T2217_.59.0641c05: 六大無礙常瑜伽故。列次第無一准。例如 T2217_.59.0641c06: 眞門雜亂住矣 T2217_.59.0641c07: 如此即是毘婆沙義者。所牒經中以一切智 T2217_.59.0641c08: 智類虚空。何指彼云毘婆沙義耶。私案。可 T2217_.59.0641c09: 讀文點。如此即是毘婆沙義虚空無過無
T2217_.59.0641c12: 倶舍論中云虚空無爲。故知。虚空有過徳二 T2217_.59.0641c13: 義。何云無過無徳耶答。婆沙云空者無爲。
T2217_.59.0641c17: 此中相況有三義等者。指事云。虚空有三義
T2217_.59.0641c20: 句者離一切分別無分別無無分別文。此三句 T2217_.59.0641c21: 即三義故。或云。疏三義歟。疏云有三義故。 T2217_.59.0641c22: 或經三句疏三義同歟。故疏言此中相況有 T2217_.59.0641c23: 三義故。三義逆次配之。離一切分別者離 T2217_.59.0641c24: 妄執分別故云無分別。經無分別者離分別 T2217_.59.0641c25: 度量故無邊際義也。無無分別者離細分別 T2217_.59.0641c26: 故畢竟淨義也。或又經簡略故擧無分別一 T2217_.59.0641c27: 義疏廣博故顯餘義歟。二番文者虚空有 T2217_.59.0641c28: 二重釋故。或云。前約實智釋後約權智解 T2217_.59.0641c29: 也。私云。上約分喩也。謂虚空無過無徳佛 T2217_.59.0642a01: 智離過成徳故。下釋約全喩也。謂虚空佛智 T2217_.59.0642a02: 同具離相成辨二義故。又義。前空界後大虚 T2217_.59.0642a03: 故 T2217_.59.0642a04: 所以重言等者。抄云。應長聲讀之應云劫 T2217_.59.0642a05: 跛劫跛夜帝。劫跛者分別也。夜帝之言即是 T2217_.59.0642a06: 更義。謂分別之上更生分別也。此即於麁 T2217_.59.0642a07: 分別上更生細分別。是以疏引例云。如尋
T2217_.59.0642a10: 別之分別也。即細分別也。如次配尋伺矣。 T2217_.59.0642a11: 意云。於虚空離青黄等麁分別云離分別。 T2217_.59.0642a12: 遣質礙無質礙等細分別云無分別。遣能
T2217_.59.0642a15: 一切句是總擧也。分別梵云劫跛。是麁分 T2217_.59.0642a16: 別。無分別梵云劫跛夜帝。此細分別。疏云。 T2217_.59.0642a17: 無妄執分別故無分別亦無也。故今以分
T2217_.59.0642a21: 也。第二不擧者同離一切分別故歟。然則分 T2217_.59.0642a22: 別之上更生分別義者如次釋經無分別無 T2217_.59.0642a23: 無分別文也。但細分別名無分別者望麁 T2217_.59.0642a24: 分別故。例如釋論應不應矣。意云。離一切
T2217_.59.0642a28: 既不爾存下是應無也 T2217_.59.0642a29: 例如尋伺等者。唯識論第七云。尋謂尋求。令 T2217_.59.0642b01: 心忽遽於意言境麁轉爲性。伺謂伺察。令 T2217_.59.0642b02: 心忽遽於意言境細轉爲性○竝用思惠 T2217_.59.0642b03: 一分爲體。於意言境不深推度及深推度
T2217_.59.0642b06: 爲例證。眼識意識又爾。今分別無分別者一 T2217_.59.0642b07: 聚相應法多中且擧麁細異王數例餘心所 T2217_.59.0642b08: 等歟。猶如云異生羝羊。羝羊亦雖異生其 T2217_.59.0642b09: 中最劣爲喩。故又妄執分別未必與尋伺倶 T2217_.59.0642b10: 起。尋伺非定相應法故。二禪已上無尋伺 T2217_.59.0642b11: 故。欲界煩惱心未發言時不有尋伺故。又 T2217_.59.0642b12: 今分別是妄執分別。五識非執相應識護法 T2217_.59.0642b13: 意。然今宗八識皆執相應故同安惠義歟。 T2217_.59.0642b14: 問。尋伺體類既同。可一時倶起。何略觀諦 T2217_.59.0642b15: 察別時耶。故倶舍論云。尋是麁因。伺是細
T2217_.59.0642b18: 起也。故唯識論云。四中尋伺定不相應。體
T2217_.59.0642b27: 無分別亦無無分別者。或本亦字下但有一 T2217_.59.0642b28: 無字。今本同經。上以無妄執分別故釋經 T2217_.59.0642b29: 離一切分別也。次下二句如次釋經下二 T2217_.59.0642c01: 句也。若依或本者。經望麁分別云無分 T2217_.59.0642c02: 別。釋細分別故云分別歟。或又初無字被
T2217_.59.0642c05: 亦無也者遣細分別也 T2217_.59.0642c06: 又如虚空離種種顯形色相等者。此釋約太 T2217_.59.0642c07: 虚歟。空界色顯色所攝故。或又破執談歟。自 T2217_.59.0642c08: 宗實義於空大論顯形故。若爾太虚猶可 T2217_.59.0642c09: 有顯形矣。此中又有三義離顯形是畢竟 T2217_.59.0642c10: 淨義。合法離相。無造作是無分別義也。故法 T2217_.59.0642c11: 云無分別起作。而能含容等無邊際義。合法 T2217_.59.0642c12: 於無量度門等也 T2217_.59.0642c13: 天人阿修羅依者。問。一切智智爲十界依。何 T2217_.59.0642c14: 擧三道耶。答。天在空故表眞諦。人在地 T2217_.59.0642c15: 故表俗諦。修羅於空地自在故表非空非 T2217_.59.0642c16: 有中道也。是則一切智地一心上建立三諦 T2217_.59.0642c17: 之義也。此三諦猶如面上三目伊字三點矣。 T2217_.59.0642c18: 故天台釋云。心性不動假立中名。亡泯三
T2217_.59.0642c21: 是假。同一種法門身即空也 T2217_.59.0642c22: 一切智地等者。且合譬者。一切智地合大 T2217_.59.0642c23: 地。大悲曼荼合百穀衆藥等。一切種子合皆 T2217_.59.0642c24: 從大地。種子即一切智地故。之所出生合而 T2217_.59.0642c25: 生。即此諸乘合根芽等。根芽等草木叢林之 T2217_.59.0642c26: 徳。諸乘又普現色身之用故。無量事業等合 T2217_.59.0642c27: 一切衆生等。法擧所作事業。譬示能作衆 T2217_.59.0642c28: 生故。於生死涅槃其心平等合而養育之
T2217_.59.0643a02: 憂。八風不動合深廣下二句。或合増之已下 T2217_.59.0643a03: 四句歟。世間八風者起信論云。利・衰・毀・譽
T2217_.59.0643a06: 依實徳讃名稱依實過論名譏。逼迫侵形
T2217_.59.0643a09: 智起故。上縁待者此也。煩惱是智起縁。縁又 T2217_.59.0643a10: 待煩惱起故云縁待矣。煩惱薪盡故智火 T2217_.59.0643a11: 隨滅之意。合譬中然後隨滅句矣。釋論中 T2217_.59.0643a12: 云始覺隨無此意矣 T2217_.59.0643a13: 一切智火等者。以智火合世火。聖者・異生 T2217_.59.0643a14: 合貴賤。平等有之合同用。凡聖智力漏無漏 T2217_.59.0643a15: 雖異皆有智力故云平等。遮相宗立無性 T2217_.59.0643a16: 歟。若不爾何譬貴賤同用矣。或又平等有 T2217_.59.0643a17: 之約本有智體故云火。令諸行人等約修 T2217_.59.0643a18: 生智用故譬説云照明。行人合迷惑者。令 T2217_.59.0643a19: 見合作照明。如實道合正路。餘可知矣。譬
T2217_.59.0643a22: 釋約自利釋智火故云我當等也。見如實 T2217_.59.0643a23: 道亦分有異生持齊等。有淨菩提心少分増 T2217_.59.0643a24: 明義故。如實知自心有十重故 T2217_.59.0643a25: 太虚澄廓等者。此下四句合法中令證涅槃 T2217_.59.0643a26: 清涼法性文。自在旋轉等二句合法中無障 T2217_.59.0643a27: 礙力歟。此中開榮増長者倶舍云。風能作長
T2217_.59.0643b01: 昧者。五蓋障煩惱歟。蓋障煩惱故。又准五 T2217_.59.0643b02: 蓋障中有煩惱障。今取五中之一歟。況准 T2217_.59.0643b03: 唯識等云煩惱障能障涅槃。今又障涅槃 T2217_.59.0643b04: 故但煩惱障歟。就中譬説熱惱衆生釋專冥 T2217_.59.0643b05: 彼論此皆擾惱有情身心名煩惱障之文。又 T2217_.59.0643b06: 下文擧無明。是所知障故。又五蓋障隨一有 T2217_.59.0643b07: 所知障故。唯識論無明住地爲所知障故。 T2217_.59.0643b08: 故知。一切蓋障通五蓋總句。煩惱無明彼中 T2217_.59.0643b09: 第一第五故。又准理趣經一切蓋障及煩惱 T2217_.59.0643b10: 障文。障蓋與煩惱歟。五蓋障初地所斷。今 T2217_.59.0643b11: 如來惠風所除。煩惱中可盡一切惑歟。故 T2217_.59.0643b12: 水大中云如來智若體無煩惱。火大文云一 T2217_.59.0643b13: 切戲論煩惱。此等寧但局煩惱障耶。但於
T2217_.59.0643b16: 彼二障是第二劫所度少分。第三劫所度猶 T2217_.59.0643b17: 云於業煩惱解脱。況第二劫所知乎 T2217_.59.0643b18: 從高起下等者。高下合法中法界世間。多所 T2217_.59.0643b19: 饒益合利益群生。能潤草木合潤諸等持。而 T2217_.59.0643b20: 生華果合生助道法等一句。而生花合生助 T2217_.59.0643b21: 道。而生菓合成大果實也。又多所饒益合 T2217_.59.0643b22: 利益二字。以草木合群生歟。法譬綺文示 T2217_.59.0643b23: 之歟。洗諸滓穢等二句逆次合獲得清涼定 T2217_.59.0643b24: 等二句。餘可知矣。又體無煩惱至無濁三句 T2217_.59.0643b25: 初約本覺體淨義次約始覺斷障義後約 T2217_.59.0643b26: 始本無二義。如次自然智・一切智・無礙智。此 T2217_.59.0643b27: 中本性清潔者或云。火燒塵垢令同自體 T2217_.59.0643b28: 爲淨。風吹去塵穢令遠離爲淨。水不失 T2217_.59.0643b29: 其體令清淨爲淨。故知淨除言雖同其義 T2217_.59.0643c01: 是別矣。又火護摩義風辟除義水灌頂義也
T2217_.59.0643c04: 四重圓壇之義。今釋示發起曼荼羅能生 T2217_.59.0643c05: 衆縁之五字義也。下文五字者經第三卷悉 T2217_.59.0643c06: 地出現品所説五字曼陀羅等歟 T2217_.59.0643c07: 又如世間種子等者。上顯五大即五字義故 T2217_.59.0643c08: 云字爲地等。今明此五字五大爲三句之 T2217_.59.0643c09: 縁。智性因妙果究竟故。或上始覺下明五縁 T2217_.59.0643c10: 不闕之義。或又今文雙結前兩釋而示若五 T2217_.59.0643c11: 大若五字具足至果之義也。般若寺抄云。意 T2217_.59.0643c12: 以此五大縁生長如來法性身。譬如地水 T2217_.59.0643c13: 火風空爲縁世間草木及萬物得生長。故以 T2217_.59.0643c14: 此爲譬。故胎藏軌初以五大觀爲旨耳也
T2217_.59.0643c17: 即是所生四曼三世間也。疏中一切智性如 T2217_.59.0643c18: 來種子者。曼陀羅能生因六大中識大。前云 T2217_.59.0643c19: 平等心地是也。故上釋云。復次以種種法界
T2217_.59.0644a02: 字是四曼隨一也。何云能生六大耶。答。大
T2217_.59.0644a06: 大無相不二之位直名四種曼荼羅。次所生
T2217_.59.0644a10: 伽故無能所而能所。誰爲其本。故四曼六 T2217_.59.0644a11: 大互得其名歟。又義。十住心論等六字別 T2217_.59.0644a12: 擧是爲顯六大法身不二位。六大法身能生 T2217_.59.0644a13: 四曼所生故。先徳釋四曼外立法界曼荼故 T2217_.59.0644a14: 又五種法身意歟。又義。以六字顯六大故 T2217_.59.0644a15: 云能造。非六字即能造歟。法界攝故。故
T2217_.59.0644a19: 因云種等爲種。名言種子之意歟。唯 T2217_.59.0644a20: 識第八云。一名言習氣。謂有爲法各別親種。 T2217_.59.0644a21: 名言有二。一表義名言。即能詮義音聲差 T2217_.59.0644a22: 別。二顯境名言。即能了境心心所法。隨
T2217_.59.0644a25: 今宗有爲無爲諸法皆法然故。種子義又通 T2217_.59.0644a26: 爲無爲歟。不同相宗本有新薫皆有爲矣。
T2217_.59.0644a29: 觀種子三形尊形次第轉成義。未見了因種 T2217_.59.0644b01: 耶。答。彼文何遮名言種子義。又本地自證位 T2217_.59.0644b02: 六大四曼性然故不可有轉成義。加持瑜伽 T2217_.59.0644b03: 壇隨縁無礙故論種三轉成義。斯則三身互 T2217_.59.0644b04: 具故。爲利生隨隱顯而言轉成義也。又五 T2217_.59.0644b05: 字變成五輪。假五大非實故。故知。四大六 T2217_.59.0644b06: 大能造之名言種子義顯密雖同。無常常住 T2217_.59.0644b07: 義顯密大異。勿令相濫耳。或人義云。六大 T2217_.59.0644b08: 位有四曼。青黄等大曼。方圓等三曼。 T2217_.59.0644b09: 等法曼。大日寶幢等羯磨曼也。此位四曼同 T2217_.59.0644b10: 攝於六大而爲能生。自餘心數諸尊大・三・
T2217_.59.0644b13: 圓等邊所生四曼也。此等能所造法顯三乘 T2217_.59.0644b14: 小乘云有爲無常一乘攝相歸性云常住。今 T2217_.59.0644b15: 宗談無盡莊嚴本具故。能造堅濕等是法爾 T2217_.59.0644b16: 法然之體。所造顯形等又性佛性然之相 T2217_.59.0644b17: 也 T2217_.59.0644b18: 獨一法界加持相者。具縁品疏云。今普現隨 T2217_.59.0644b19: 類身而悉現如來身者明本迹不思議加持
T2217_.59.0644b24: 作種種乘故云爾也。金剛手以下釋問來 T2217_.59.0644b25: 由故爲問釋。以上五喩釋也 T2217_.59.0644b26: 必知將説如是法門等者。般若寺抄云。意先 T2217_.59.0644b27: 五大合生薩般若種子能成就菩提妙果。此 T2217_.59.0644b28: 會諸菩薩令生疑也。即疑云。如是生立薩 T2217_.59.0644b29: 般若種子以何爲因以何爲根以何爲究 T2217_.59.0644c01: 竟。言即佛説云。菩提爲因大悲爲根方便
T2217_.59.0644c04: 來加持相所惟忖知佛將説一切智智法 T2217_.59.0644c05: 門故自先喩顯其五喩功徳而發起大會生 T2217_.59.0644c06: 解之機也。然後問佛。如是一切智智以何
T2217_.59.0644c09: 生解之機疑。文殊發揮同此會金剛手之惟 T2217_.59.0644c10: 忖。釋尊説實相類大日答説。動執之徒離
T2217_.59.0644c13: 即時憤憤悱悱者。抄云。言憤憤悱悱者。子
T2217_.59.0644c19: 也。爲當授記明一乘因也。又佛坐道場明
T2217_.59.0645a01: 譬如春陽等者。此有二義。或前例證此譬説 T2217_.59.0645a02: 也。從得離疑網句還例如文讀之。若爾今 T2217_.59.0645a03: 經譬説。依若無機人等釋今經會座有實 T2217_.59.0645a04: 行歟。答。容有之義也。非有實行。或云。有 T2217_.59.0645a05: 實行也。又義。從發起深益還例如讀之。 T2217_.59.0645a06: 即例證中譬説也。故抄云。無機即闡提五千 T2217_.59.0645a07: 之輩。雖遇靈山法華際會。由無佛種性故
T2217_.59.0645a10: 答三聖二聖雖異。大日・釋迦現瑞金手・彌勒 T2217_.59.0645a11: 疑問相同。文殊指名體。釋迦印演説擬大日 T2217_.59.0645a12: 印廣説也。然彼文殊答是序分也。此大日答 T2217_.59.0645a13: 即正宗也。又彼依身子問説。此依金手疑 T2217_.59.0645a14: 直説故非全同耳。凡作如此儀式是爲未 T2217_.59.0645a15: 來衆生也。故下釋云。亦爲未來弟子明
T2217_.59.0645a18: 木萠動。季春之月生氣漸盛陽氣發洩。又易 T2217_.59.0645a19: 曰。天地解而雷雨作。雷雨作百果草木皆甲 T2217_.59.0645a20: 坼。雷風者陰陽相勃出聲之謂也。穀梁傳云。 T2217_.59.0645a21: 陰陽相薄感而爲雷。風者氣也。又雷即風 T2217_.59.0645a22: 也。積風成雷。鼓動者易曰。雷以鼓之。風以 T2217_.59.0645a23: 動之。雨以潤之。莩者苞中白皮。殼即甲也。
T2217_.59.0645a26: 御本記云 T2217_.59.0645a27: 建治元年五月比。於高野山傳法院。以傳 T2217_.59.0645a28: 法會談義之次草畢。同七月比。於醍醐寺 T2217_.59.0645a29: 中性院。託他人令清書畢自拭老眼加 T2217_.59.0645b01: 點畢。若九牛一毛合佛意者。願以彼功 T2217_.59.0645b02: 徳爲九品往生因矣。披覽人必可令訪 T2217_.59.0645b03: 菩提矣
T2217_.59.0645b06: T2217_.59.0645b07: T2217_.59.0645b08: 疏卷第一之六 T2217_.59.0645b09: 預測如來等者。或云。金剛手見瑞相之條末 T2217_.59.0645b10: 而悟内證之宗本故云測加持深意也。故 T2217_.59.0645b11: 云善哉。又能下金剛手以五喩顯一切智 T2217_.59.0645b12: 功徳而作大會生解因縁。即測聖心不失
T2217_.59.0645b15: 可讀也。又義。今文次歎宗本條・末也。謂 T2217_.59.0645b16: 實智宗本是加持深意故。權智瑞相即生解因 T2217_.59.0645b17: 縁故。例如法華藥草喩品善哉善哉文釋歎 T2217_.59.0645b18: 權實二智矣。依此意。預測二字貫又能已下 T2217_.59.0645b19: 文讀之。仰測又爾也。二義中前義爲勝。上 T2217_.59.0645b20: 既明見末悟本之義畢。次金剛手説五喩 T2217_.59.0645b21: 爲生解因縁。然後如來云善哉善哉。豈漏 T2217_.59.0645b22: 五喩義耶。故上釋云。金剛手觀知獨一法
T2217_.59.0645b26: 我觀一切等者。此下釋第三善哉也。三句 T2217_.59.0645b27: 同攝一切祕深事故復歎也。一切天人等 T2217_.59.0645b28: 者外金剛部八部等。淺行諸菩薩者第二重 T2217_.59.0645b29: 諸菩薩等也。金剛手是第一重聖衆也。若 T2217_.59.0645c01: 依深祕門四重聖衆雖無優劣。若依淺略 T2217_.59.0645c02: 門四重圓壇非無淺深。仍望第一重而第 T2217_.59.0645c03: 二重云淺行也。又義。指加持世界實行人 T2217_.59.0645c04: 歟。然前義爲善。加持世界人既非會座衆。 T2217_.59.0645c05: 何云無能發問矣。問。守護經第一云爾時法 T2217_.59.0645c06: 自在王菩薩而白佛言。彼一切智諸佛境界 T2217_.59.0645c07: 三昧以何法而爲其因復以何法而爲根
T2217_.59.0645c10: 問。若爾何云無能發問者耶。答。彼經説文大 T2217_.59.0645c11: 旨同今經。可謂同本異譯。設雖通餘菩薩 T2217_.59.0645c12: 發問。爲歎金剛手且作此釋何失。金剛手 T2217_.59.0645c13: 功徳倍増者。實雖久已通達。爲未來流布 T2217_.59.0645c14: 准常説法得益之義示現此相歟 T2217_.59.0645c15: 復明於所受法等者。此下釋經汝當等文也。 T2217_.59.0645c16: 謂於今經文有二意。初釋意諦聽作意者 T2217_.59.0645c17: 顯令金剛手於受法無漏失也。亦爲以下 T2217_.59.0645c18: 釋意眞言教自受法樂説故。法界宮無當機 T2217_.59.0645c19: 故。大日如來爲令金剛手諦聽作意爲未來
T2217_.59.0645c22: 當等釋也。意依善哉加持故功徳倍増。又 T2217_.59.0645c23: 依此加持故受法無漏失也 T2217_.59.0645c24: 亦爲未來弟子者。或云。自性會中未來入故 T2217_.59.0645c25: 云未來弟子也。私云。今經雖三世常恒説 T2217_.59.0645c26: 且約傳法聖者流傳云未來歟。故經云我 T2217_.59.0645c27: 當來世時等矣 T2217_.59.0645c28: 深心受法之儀式也者。抄云。深心曰諦囑 T2217_.59.0645c29: 耳曰聽。聽音察理名善作意矣。此意以 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 626 627 628 629 630 631 632 633 634 635 636 637 638 639 640 641 [行番号:有/無] [返り点:無/有] [CITE] |