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金剛頂宗菩提心論口決 (No. 2293_ 榮西記 ) in Vol. 70 29 30 31 32 [行番号:有/無] [返り点:無/有] [CITE]
T2293_.70.0029a01: T2293_.70.0029a02: No.2293 T2293_.70.0029a03: T2293_.70.0029a04: 金剛頂宗菩提心論口決 T2293_.70.0029a05: 榮西記 T2293_.70.0029a06: 濁世澆末法凡心探佛智。特哀陵遲欲訪 T2293_.70.0029a07: 三國 T2293_.70.0029a08: 觀夫三昧耶薩埵重禁。犯之墮斷頭之罪。陀 T2293_.70.0029a09: 羅尼覺王密語。行之越妄執之山。於是末 T2293_.70.0029a10: 葉受虛多犯制。愚矇不信少修行。或不 T2293_.70.0029a11: 諮本法於師。妄行軌則損悉地。或不請 T2293_.70.0029a12: 口決於師範偸學宗部侵大道矣。 T2293_.70.0029a13: 其四阿之弓亡方便矢。五縛之劍折實智 T2293_.70.0029a14: 銳。可憐可救。菩提心論者龍猛大阿闍梨耶 T2293_.70.0029a15: 所造。眞言祕藏肝心也。論主携密部以降。 T2293_.70.0029a16: 持三種菩提心誘大度量勇士。爲令入佛 T2293_.70.0029a17: 乘三密窮源底。五相盡宗致。於戯即身成 T2293_.70.0029a18: 佛方寸前。自受法樂圓明中。具文備義。探 T2293_.70.0029a19: 深悟祕。其是眞言行菩提用心也。智者悉 T2293_.70.0029a20: 矣
T2293_.70.0029a23: 住字記。制記之道良由尙。或詠或注。或記 T2293_.70.0029a24: 或錄。經律論藏隨人情建號。顯密聖經依 T2293_.70.0029a25: 所詮立名。今者稱口決依師之口決故。 T2293_.70.0029a26: 擧有三。或云。此論三種菩提心中。初二顯
T2293_.70.0029b03: 時哉。因玆聊傾愚管以希流通 T2293_.70.0029b04: 救曰。論題云金剛頂瑜伽中發阿耨菩提心
T2293_.70.0029b10: 言 T2293_.70.0029b11: 稽首金剛法界宮 四曼莊嚴自性身 T2293_.70.0029b12: 理事俱密金剛乘五種圓明枳若曩 T2293_.70.0029b13: 菩提心殿四種身證知證誠甚深決 T2293_.70.0029b14: 我今慚愧唯納受加來祕藏令久住 T2293_.70.0029b15: 問。龍猛菩提心論三種菩提心俱爲眞言意 T2293_.70.0029b16: 耶 答。俱可眞言意 問。其義如何 答。
T2293_.70.0029b20: 問。安和尚菩提心義曰。菩提心經等多明行 T2293_.70.0029b21: 願菩提心行相故。此大日宗多明三摩地菩
T2293_.70.0029b24: 願菩提心顯教意。可思之。又菩提經可檢 T2293_.70.0029b25: 之 T2293_.70.0029b26: 問。彼菩提心義初大日經金剛頂以何法爲 T2293_.70.0029b27: 行願勝義云耶 答。菩提心義云。此二經宗
T2293_.70.0029c05: 義空菩提心也 又問。何故致此問耶 答。 T2293_.70.0029c06: 顯教中明菩提行願。又演勝義諦有此名 T2293_.70.0029c07: 字。可混濫菩提心論三種菩提心中之行願 T2293_.70.0029c08: 勝義二心。故如是問答也 T2293_.70.0029c09: 問。若爾二心通顯教。有何過耶 答。召集 T2293_.70.0029c10: 顯宗諸教中菩提行願勝義文來入攝此金 T2293_.70.0029c11: 剛頂菩提心論中行願勝義不爲過。所以者 T2293_.70.0029c12: 何。眞言祕教爲衆教源故也。此論二心即 T2293_.70.0029c13: 爲顯露教之意可爲過。由三種即論主有
T2293_.70.0029c16: 昧道。其菩薩等同修行願勝義菩提心。此是 T2293_.70.0029c17: 眞言宗中隨自他意也。五種位有淺深。但非 T2293_.70.0029c18: 因果淺深之殊。學人不知妄通顯教云也」 T2293_.70.0029c19: 問。爾論文與題譜合如何 答。論云。有大 T2293_.70.0029c20: 度量勇銳無惑者宜修佛乘當發如是心。
T2293_.70.0029c25: 是心已須知菩提心行相。其行相者三門 T2293_.70.0029c26: 分別。勝義行願三摩地爲戒。乃至成佛無 T2293_.70.0029c27: 時暫忘。惟眞言法中即身成佛故。是説三摩 T2293_.70.0030a01: 地法。於諸教中闕而不書。一者行願。二者
T2293_.70.0030a04: 行相者三門分別者。上若願成瑜伽中諸 T2293_.70.0030a05: 菩薩身者只名發菩提心云了。後既發
T2293_.70.0030a08: 問。是説三摩地法文云何 答。總屬別名 T2293_.70.0030a09: 也。意云。三種菩提心倶説觀行故可云三 T2293_.70.0030a10: 摩地法。若局第三則可云三摩地心。唯總 T2293_.70.0030a11: 云三摩地法。知不局。依之於諸教中闕而 T2293_.70.0030a12: 不書。一者行願等矣。是説三摩地法云下列 T2293_.70.0030a13: 三種意。尤可案耳。一字頂輪王軌云。行願
T2293_.70.0030a16: 別段文曰。行願文曰。今眞言行人應知一切 T2293_.70.0030a17: 有情皆含如來藏性皆堪忍安住無上菩提
T2293_.70.0030a20: 生畢竟成佛故不敢輕慢。又於大悲門中 T2293_.70.0030a21: 尤宜拯救。乃至身命而不悋惜。若衆生愚朦 T2293_.70.0030a22: 不可強度。眞言行者方便引進矣 T2293_.70.0030a23: 私案云。三句中攝第二句。 T2293_.70.0030a24: 勝義文云。觀一切法無自性。凡夫執著名 T2293_.70.0030a25: 聞利養恣行三毒五欲。眞言行人誠可厭
T2293_.70.0030b01: 法亦同幻夢陽焔也。又二乘之人破衆生 T2293_.70.0030b02: 執勤修本法趣本涅槃已爲究竟。眞言行
T2293_.70.0030b05: 入佛位者。亦超十地菩薩境界。又深知一 T2293_.70.0030b06: 切法無自性矣 T2293_.70.0030b07: 私案云。行願文約眞言行人説。今文約 T2293_.70.0030b08: 眞言行人説。文義共炳然也 T2293_.70.0030b09: 又云。云何無自性前以相説。今以旨陳。夫 T2293_.70.0030b10: 迷途之法從妄想生。若覺悟已種種法滅。故
T2293_.70.0030b13: 是觀已名勝義菩提心矣。又云。毘盧遮那 T2293_.70.0030b14: 經云。菩提爲因。大悲爲根。方便爲究竟矣」 T2293_.70.0030b15: 私案云。眞言教大日宗。三句中以大悲句 T2293_.70.0030b16: 爲菩提命根。故以行願爲根。勝義中大
T2293_.70.0030b21: 已上三種菩提心文亘三段。先置今眞言行 T2293_.70.0030b22: 人之文言。其文勢起盡明鏡也。何況眞言宗
T2293_.70.0030b25: 大日也。大日以勝義行願爲戒云可得意
T2293_.70.0030c01: 之用心亘三種倶不異。智者思之 T2293_.70.0030c02: 問。爾此三種菩提心云何可得意耶 答。一 T2293_.70.0030c03: 約祕密三諦。二約眞言三密。可得意也 T2293_.70.0030c04: 問。相貎如何 答。先約三諦者。論主者是 T2293_.70.0030c05: 顯密二宗祖師常建立三諦。所以天台法門 T2293_.70.0030c06: 有隔歴三諦圓融三諦。今者祕密三諦也。初
T2293_.70.0030c19: 勝義意密。空觀爲先故。三摩地身密。三十七 T2293_.70.0030c20: 尊以印爲先故。三種各具三密。行願闡提 T2293_.70.0030c21: 諸波羅蜜爲身密。善言誘喩爲口密。大悲救 T2293_.70.0030c22: 苦之心爲意密。勝義中安坐休覺觀爲身 T2293_.70.0030c23: 密。觀法無自性爲意密。依文字悟空義 T2293_.70.0030c24: 是口密也。三摩地中三密自炳然也。又別義
T2293_.70.0031a04: 何 答。大背文義。不可用矣。三聚淨戒三
T2293_.70.0031a07: 饒益有情戒獨利他義。但約類通三。實義之
T2293_.70.0031a10: 昧心。二祕密神變相。三親承受教示。四授與
T2293_.70.0031a13: 相中有十二神變其中第十二神變文云。利
T2293_.70.0031a17: 密教意也。唯眞言宗諸教祖宗故一切法 T2293_.70.0031a18: 皆攝此中。與云三種倶同顯乘。奪云不 T2293_.70.0031a19: 可同例。如今眞言宗所用。與而論則天 T2293_.70.0031a20: 台華嚴圓頓教義。奪而論則異四教五時 T2293_.70.0031a21: 所用。此是事理倶密金剛乘所用。全異 T2293_.70.0031a22: 彼 問。與云時三摩地如何 答。私云。釋 T2293_.70.0031a23: 迦菩提樹下所作唵字觀是三摩地菩提 T2293_.70.0031a24: 心也。又仁王現身成佛。法華即身成佛。可 T2293_.70.0031a25: 三摩地意矣。安然此等文可尋之。今唯
T2293_.70.0031b01: 問。何引顯教諸經文證三菩提心耶 答。 T2293_.70.0031b02: 三摩地中般若經十六空義。何況義釋并演密
T2293_.70.0031b05: 耶 答。淺略云。衆生無邊誓願度爲行願觀。 T2293_.70.0031b06: 一切法無自性爲勝義觀。三十七尊爲三摩 T2293_.70.0031b07: 地。深祕云。性淨圓明中以三轉爲 T2293_.70.0031b08: 三菩提心。祕中深祕云。以字印形如次爲 T2293_.70.0031b09: 行願勝義三摩地。祕祕中深祕云。理智用三 T2293_.70.0031b10: 法冥合義爲三菩提心。智者次第思之 T2293_.70.0031b11: 已上論文大意略決了
T2293_.70.0031b14: 答。初二句理。次二句智也。頌二字也 T2293_.70.0031b15: 問。文曰。讃阿字是菩提心義頌曰。矣爾 T2293_.70.0031b16: 四句唯限字門。何亘二法耶 答。先擧 T2293_.70.0031b17: 一法也。不遮次法 問。次二句召智印也。
T2293_.70.0031b22: 答。有四釋。謂淺略此論金剛界説故云白 T2293_.70.0031b23: 蓮。次深祕云。菩提心色白色故以菩提心 T2293_.70.0031b24: 字云白色。下文淨白純淨云矣。次祕中深 T2293_.70.0031b25: 祕云。智必白色也。以智觀菩提心體。能觀 T2293_.70.0031b26: 智縁所觀字現素光也。此意至第四釋中 T2293_.70.0031b27: 具明意者理智冥合。可兼義門矣。次祕祕中 T2293_.70.0031c01: 深祕云。理智冥合故。金剛界表智白色也。所 T2293_.70.0031c02: 以依即事而眞之道理者。男精白色。女精黄 T2293_.70.0031c03: 色。又菩提色也。一時和合成子體時。白水成 T2293_.70.0031c04: 骨。黄水成肉。男欲心増盛成妊子色白。女 T2293_.70.0031c05: 欲心増盛妊子色赤。若胎理増故大日黄色。 T2293_.70.0031c06: 金智増故大日色白色也。今所言菩提心 T2293_.70.0031c07: 金字理智冥合。金剛界智増故。乃至白蓮素 T2293_.70.0031c08: 光云。此義門隱語集注。子細可見彼。以四 T2293_.70.0031c09: 釋可案一致矣。此論始終皆理智冥合義 T2293_.70.0031c10: 解。以相續説阿縛二字也。可思之。今四句 T2293_.70.0031c11: 以此同 問云。若人求佛慧頌偈五言四句 T2293_.70.0031c12: 大體如何 答。若人求佛慧頌行願菩提心。 T2293_.70.0031c13: 文云。一切智自然智無礙智即得現前等矣。 T2293_.70.0031c14: 通達菩提心頌勝義菩提心。文云。心體自如 T2293_.70.0031c15: 矣。父母所生身速證大覺位頌三摩地。文云。 T2293_.70.0031c16: 此觀若成十方國土乃至證本尊身矣。又初 T2293_.70.0031c17: 一句發心。次一句修行。第三一句菩提。第四 T2293_.70.0031c18: 一句涅槃也。已上此一偈頌亘命始末耶。智 T2293_.70.0031c19: 者可思之。又用十六分等文上巨細。或自 T2293_.70.0031c20: 門他門或大部小部皆釋已畢。重不可決 T2293_.70.0031c21: 問。以前口決有何等證據耶 答。或師傳。 T2293_.70.0031c22: 或大部檢得。或自悟。倶無謬。不必出據矣。 T2293_.70.0031c23: 廣學之人可見。踈學之人不授。仍注而耳」 T2293_.70.0031c24: 抑薩埵月輪隔三妄浮雲。龍猛法水濁十縁 T2293_.70.0031c25: 客塵。五住無明長夜難曉。五濁有爲荒河易 T2293_.70.0031c26: 溺誰能救護者哉經云。無佛世傳法阿闍梨 T2293_.70.0031c27: 名爲佛。何諸師不諮詢傳法阿闍梨妄損 T2293_.70.0032a01: 大道耶。依之所注未聞知委記。適得此 T2293_.70.0032a02: 旨者深惟。予發聖人大願欲趣於西域。曁 T2293_.70.0032a03: 解纜之期。爲沾出流綴卑拙之決將贈 T2293_.70.0032a04: 末葉。恥者卒爾文悋訛亂矣
T2293_.70.0032a07: 享保七戊寅年九月十日書寫了 T2293_.70.0032a08: 密資貞融 T2293_.70.0032a09: 文治二年丙午七月三日
T2293_.70.0032a12: 丑時夢云。予空於廣大殿中向東而坐。 T2293_.70.0032a13: 即聞地下如狸有走物。伺見金銅普賢 T2293_.70.0032a14: 乘金銅象泥往復。空待請了御足。懷取 T2293_.70.0032a15: 象前足握温。傍美麗女人見。知定有足。 T2293_.70.0032a16: 披予云。生身普賢云。乍懷宋人手得種種 T2293_.70.0032a17: 珍寶見夢了。可知契佛意矣 T2293_.70.0032a18: 同十二月日引文。同三年正月一日無言 T2293_.70.0032a19: 念佛次草了。後時所可改草矣 T2293_.70.0032a20: 榮西説 T2293_.70.0032a21: 本記云。榮西者顯密兼學。就中於眞言 T2293_.70.0032a22: 者山門穴太門流也。而師主多多。然而以 T2293_.70.0032a23: 習禪房阿闍梨喜好爲正師。爰喜好最至 T2293_.70.0032a24: 極印信未傳之 T2293_.70.0032a25: 于時榮西入唐畢。召於大唐尋師於諸 T2293_.70.0032a26: 方。無有其人。唯所興禪宗也。仍傳禪門。 T2293_.70.0032a27: 又唐禪師問祕教義理榮西隨問答之。
T2293_.70.0032b02: 而流傳之。彼流尤同當流。故依用之聊
T2293_.70.0032b05: 此菩提心論口訣一卷 T2293_.70.0032b06: 嵯峨天龍寺慈濟院經藏有之偶信海和 T2293_.70.0032b07: 上寫之仍予亦自信海和上授之 T2293_.70.0032b08: 一校合了
T2293_.70.0032b11: 同日早早點國字畢文字差脱多之應他 T2293_.70.0032b12: 日得好本校正之耳 T2293_.70.0032b13: T2293_.70.0032b14: T2293_.70.0032b15: T2293_.70.0032b16: T2293_.70.0032b17: T2293_.70.0032b18: T2293_.70.0032b19: T2293_.70.0032b20: T2293_.70.0032b21: T2293_.70.0032b22: T2293_.70.0032b23: T2293_.70.0032b24: T2293_.70.0032b25: T2293_.70.0032b26: T2293_.70.0032b27: T2293_.70.0032b28: T2293_.70.0032b29: T2293_.70.0032c01: T2293_.70.0032c02: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: |