INBUDS
大日經住心品疏私記 (No. 2215_ 濟暹撰 ) in Vol. 58
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T2215_.58.0685a01:
T2215_.58.0685a02: No.2215[cf.No.1796]
T2215_.58.0685a03:
T2215_.58.0685a04:大日經住心品疏私記卷第二
T2215_.58.0685a05: 疏薄伽梵經本地法身者。此擧所具徳而
T2215_.58.0685a06: 顯能具此徳人。是即中胎大日如來也。本地
T2215_.58.0685a07: 法身者是自性法身也。是疏第二十云。次即
T2215_.58.0685a09: 之身花臺之體。超八葉絶方所。非有心之境
T2215_.58.0685a12: 第二十七云。非因非果名爲佛性。非因果故
T2215_.58.0685a14: 語言道。遠離於因縁。諸過得解脱。知空等虚
T2215_.58.0685a16: 本地者是自他受用及變化等流身之所依止
T2215_.58.0685a17: 義也。自他受用等功徳是末也。法性身尚是
T2215_.58.0685a18: 本也。謂自性法身者是約本有常住不變義
T2215_.58.0685a19: 也。自受用身者是約修因覺滿而今受所顯
T2215_.58.0685a20: 得本有常住樂徳義即立自受用號也。地者
T2215_.58.0685a21: 所依義也。法身者是萬徳之所依性義。是有
T2215_.58.0685a22: 爲無爲之功徳之所依之本體也。法是所依
T2215_.58.0685a23: 止義。又法身是功徳聚集義也。是積集諸功
T2215_.58.0685a24: 徳故也。若依十住心論意。彼論第十云。薄伽
T2215_.58.0685a26: 佛加持身者。此明自性自受用身也。是此五
T2215_.58.0685a27: 佛中大日尊。是即能加持者也。即是自性法
T2215_.58.0685a28: 身佛也。約一切功徳所依自性法爾常住義
T2215_.58.0685a29: 邊名自性法身。兼即約自受法樂義邊名自
T2215_.58.0685b01: 受用身。依此義意故。高野大師二教論及付
T2215_.58.0685b02: 法傳等云。自性自受用身。又云。自受用法身
T2215_.58.0685b03: 也。疏其所住處經加持住處者。此所加持身
T2215_.58.0685b04: 是自他受用身。又變化等流身是也。此自他
T2215_.58.0685b05: 受用身等功能是自性自受用佛之所加持
T2215_.58.0685b06: 故。自性自受用身名能加持也。如教時義云。
T2215_.58.0685b07: 大日經云。佛住如來加持。義釋云。能加持
T2215_.58.0685b08: 身住所加持身。其能加持身是理法身。所加
T2215_.58.0685b11: 是曼荼羅中胎尊。此名佛加持身當報身也。
T2215_.58.0685b12: 亦名字門是具足佛也。亦名具身加持也。其
T2215_.58.0685b14: 又大師抄云。問四種法身者何等。和尚教云。
T2215_.58.0685b15: 一者自性身。二者受用身。三者變化身。四者
T2215_.58.0685b16: 等流身。問何等自性身。餘亦爾號。答且毘
T2215_.58.0685b17: 盧遮那佛云自性身。四方者佛云受用身。金
T2215_.58.0685b18: 剛蓮華等菩薩云變化身。外金剛部云等流
T2215_.58.0685b19: 身。又問上所引教時義文意何。答教時義意
T2215_.58.0685b20: 云。自他受用已下名所加持身也。是處即是
T2215_.58.0685b21: 能加持自性自受用佛之所之處云也。故此
T2215_.58.0685b23: 疏意。是以經所言住如來加持之句所。表大
T2215_.58.0685b24: 日如來之能加持義。而翻影顯此句下必可有
T2215_.58.0685b26: 如來心王諸佛住而住其中者。此釋能住義
T2215_.58.0685b27: 也。心王大日尊。如三世諸佛所住法今佛亦
T2215_.58.0685b28: 既止住。自他受用變化等流身即是所加持
T2215_.58.0685b29: 處云也。故安然教時義第一云。大日經中能
T2215_.58.0685c01: 加持清淨法身住所加持自受用身。一切内
T2215_.58.0685c02: 證法身眷屬亦現自受用身。集會十方界示
T2215_.58.0685c03: 現無盡海會莊嚴佛藏與此會同。又於十方
T2215_.58.0685c04: 界現普賢等諸菩薩身説眞言道。而此法界
T2215_.58.0685c05: 宮中唯有佛身都無生死中人。如此一切海
T2215_.58.0685c06: 會諸佛皆是因地心心所法。九識心王成法
T2215_.58.0685c07: 性身之時。一切心所等皆入果界轉成法門
T2215_.58.0685c08: 眷屬。是法身也。今住加持集法界宮共受法
T2215_.58.0685c09: 樂是自受用身。遍滿十方是他受用身。現諸
T2215_.58.0685c10: 菩薩是變化身。然此大日三身常一體故。衆
T2215_.58.0685c12: 私云。此釋最契此處經疏文意也。此義意云。
T2215_.58.0685c13: 約此教時義。文中初能加持乃至是法身也
T2215_.58.0685c14: 者。此意云。約所加持身中有四種法身。中自
T2215_.58.0685c15: 受用身是勝故。先初雖擧自受用身。而終攝
T2215_.58.0685c16: 他受用變化等流身也。又是他受用變化等
T2215_.58.0685c17: 流身亦有自受用義故。總亦名自受用身也。
T2215_.58.0685c18: 能加持清淨法身者。是示出纒位離垢清淨
T2215_.58.0685c19: 理智即一法身。是即爲安樂解脱果徳也。所
T2215_.58.0685c20: 加持身者。是示自在變化所現權實二身也。
T2215_.58.0685c21: 問何故今所加持身名云他受用身等耶。答
T2215_.58.0685c22: 是顯示自證化他二種徳之周備義故。總名
T2215_.58.0685c23: 自他受用身也。問明此義之文證有何處耶。
T2215_.58.0685c24: 答二教論中有此文證也。故彼論下卷云。大
T2215_.58.0685c25: 日經云。一時薄伽梵住如來加持廣大金剛
T2215_.58.0685c26: 法界宮。一切持金剛者皆悉集會。乃至諸大
T2215_.58.0685c27: 菩薩前後圍繞而演説法。所謂越三時如來
T2215_.58.0685c29: 彼菩薩普賢爲上首。諸執金剛祕密主爲上
T2215_.58.0686a01: 首。毘盧遮那如來加持故奮迅示現身語意
T2215_.58.0686a03: 語或意生。一切處起滅邊際不可得。而毘盧
T2215_.58.0686a04: 遮那一切身業一切身語業一切意業一切
T2215_.58.0686a06: 又現執金剛普賢蓮華手菩薩等像貌。普於
T2215_.58.0686a09: 辨自證化他之四種法身説法之分齊相意
T2215_.58.0686a10: 耳。又於自性法身自證功徳。彼十地滿足菩
T2215_.58.0686a11: 薩尚不能了知此境界也。然於此自受用身
T2215_.58.0686a12: 更有二重。一者自性自受用身。是唯有自證
T2215_.58.0686a13: 徳也。即是非餘人親見聞境界也。是則能加
T2215_.58.0686a14: 持大日如來也。此疏第三云。毘盧遮那本地
T2215_.58.0686a17: 本地之身花臺之體。超八葉絶方所非有心
T2215_.58.0686a19: 用法樂身。謂八葉中四佛四菩薩是也。故疏
T2215_.58.0686a20: 第三云。四佛四菩薩醍醐果徳如衆實倶成
T2215_.58.0686a22: 葉名自性身。三部眷屬自受用身。第二重中
T2215_.58.0686a23: 諸大心衆他受用身。第三重中釋迦佛等名
T2215_.58.0686a25: 爲欲分別如來内證之徳表于外故。於一法
T2215_.58.0686a26: 界中作八葉分別説耳。又云。觀音文殊普賢
T2215_.58.0686a27: 彌勒已在八葉中。即大日如來大法身也。爲
T2215_.58.0686a29: 日如來一體也。若如來但住自證之法則不
T2215_.58.0686b01: 能度人。何以故。此處微妙寂絶出邊過心量
T2215_.58.0686b03: 即自證化他二義兼備耳。又變化等流二身
T2215_.58.0686b04: 遍自證化他二義意者。如疏第二十云。復以
T2215_.58.0686b05: 加持神方普現身口意。遍滿生死中。當知此
T2215_.58.0686b06: 則是方便也。若離方便如來本地尚不可説。
T2215_.58.0686b07: 何況以示人耶。不可爲諸上道等菩薩説。何
T2215_.58.0686b08: 況流入生死中耶。以此方便同於大空而現
T2215_.58.0686b09: 衆像。當知一切大會曼荼羅皆是一身無別
T2215_.58.0686b10: 身也。即是普門身也。即是法界身即是金剛
T2215_.58.0686b11: 界身。又云。漸次流出漸入第一院次至第二
T2215_.58.0686b12: 院次至第三院。雖作如此流出亦不離普門
T2215_.58.0686b14: 第一卷云。今者心王毘盧遮那成自然覺。爾
T2215_.58.0686b15: 時心數無不入即金剛界中成如來内證功徳
T2215_.58.0686b17: 他受用變化等流身之因證化他徳之周備
T2215_.58.0686b18: 義也。疏既從遍一切處加持力生者。意云。此
T2215_.58.0686b19: 示其所加持身皆是即從能加持之自性受用
T2215_.58.0686b20: 法身。如來不思議業力之所現也。何以故。
T2215_.58.0686b21: 是大日如來之周遍法界自性身之所起。差
T2215_.58.0686b22: 別功徳分位不同義。名爲所加持處故也。故
T2215_.58.0686b23: 疏第二十云。八葉及中臺五佛四菩薩豈異
T2215_.58.0686b25: 加持大日與所加持四佛四菩薩乃至三重曼
T2215_.58.0686b26: 荼羅。雖既成能現與所現身不同。而即一無
T2215_.58.0686b27: 別義耳。此遍一切處者。此疏下文所釋普賢
T2215_.58.0686b28: 義同意也。其文云。普是遍一切處義賢是最
T2215_.58.0686b29: 妙善義。謂菩提心所起願行及身口意悉皆
T2215_.58.0686c01: 平等。遍一切處。純一妙善備具衆徳故以爲
T2215_.58.0686c03: 如下疏文云。如胡麻中油遍滿法界。於中無
T2215_.58.0686c04: 空隙處。又金剛頂經説云。三十七尊皆名普
T2215_.58.0686c05: 賢。故又用心次第云。大圓鏡智。是則三十七
T2215_.58.0686c07: 生義。與普賢之遍法界義同意也。此從大日
T2215_.58.0686c08: 尊遍法界加持力用。即現自受用他受用等
T2215_.58.0686c09: 四種重曼荼羅聖衆。名爲遍一切處加持
T2215_.58.0686c11: 又是遍一切處者。即是明本覺眞如理性。有
T2215_.58.0686c12: 能周遍力用也。謂此眞如本覺。是爲一切
T2215_.58.0686c13: 法之體性故。爲一切法之因縁故也。此本覺
T2215_.58.0686c14: 能遍在一切有爲無爲諸法。故云遍一切處
T2215_.58.0686c15: 也。故經云。普賢法身遍一切能爲三界自
T2215_.58.0686c16: 在主。無始無終無生滅。性相常住等虚空。一
T2215_.58.0686c17: 切衆生所有心堅固菩提名薩埵。心住不動
T2215_.58.0686c18: 三摩地修習決定名金剛利衆生事諸悉地慈
T2215_.58.0686c19: 悲哀愍爲加持。此頌中以上一行二句。爲
T2215_.58.0686c20: 此中證文也。是中方明本覺正因力故也。後
T2215_.58.0686c21: 一行。是明修得助縁力也。是意云。所以證得
T2215_.58.0686c22: 此修得始覺法身者。即依性得本覺之加被
T2215_.58.0686c23: 力。故而此始覺佛果生云也。又所以顯得此
T2215_.58.0686c24: 本覺法身理性者。依修得一切加持力故。方
T2215_.58.0686c25: 得顯得此之遍一切處法身果。而攝持命不
T2215_.58.0686c26: 失故云遍一切處加持生也。以顯得本覺。
T2215_.58.0686c27: 即是爲始覺生義也。此義如金光明經第二
T2215_.58.0687a01: 遍現十方法界之外迹用。而加被諸衆生施
T2215_.58.0687a02: 作利益。名遍一切處加持力生也。是但有成
T2215_.58.0687a03: 他受用身等之加持衆生用故名加持力生
T2215_.58.0687a04: 也。若依此義意者。訓釋應言。隨遍一切處而
T2215_.58.0687a08: 二無別者。意云。以顯教所説無相法身遂令
T2215_.58.0687a09: 歸攝密嚴所功徳法身而即示無二無別義。
T2215_.58.0687a10: 是顯與密所説法身本性雖一體。法身隨所
T2215_.58.0687a11: 被機根淺深顯示麁細不同身義也。是爲除
T2215_.58.0687a12: 遣妄情。謂色心等有爲諸法實有之迷執故
T2215_.58.0687a13: 且雖建立無相法身義。若迷執除遣已時遂
T2215_.58.0687a14: 顯説功徳法身境也。所以以假立法身義。而
T2215_.58.0687a15: 令歸入眞實自性法身而混融無隔義故即言
T2215_.58.0687a16: 無相法身無二無別也。又解。以功徳法身即
T2215_.58.0687a17: 爲無相法身。無相法身即爲自性法身。而
T2215_.58.0687a18: 與餘受用身等三身爲所依體。故言無相法
T2215_.58.0687a19: 身無二無別也。無二無別者。爲同一體性法
T2215_.58.0687a20: 身義也。於所加持身者。此明大日能加持自
T2215_.58.0687a21: 性法身。與所加持自他受用身。倶皆相應而
T2215_.58.0687a22: 爲自性法身義也。故三十七尊禮懺云。如上
T2215_.58.0687a23: 金剛界大曼荼羅三十七尊并是法佛現證菩
T2215_.58.0687a25: 及變化身。爲自性身義也。又瑜祇經云。金剛
T2215_.58.0687a27: 別聖位引梵本入楞伽頌云。自性及受用變
T2215_.58.0687a28: 化并等流佛徳三十六皆同自性身。并以法
T2215_.58.0687b01: 自性身所加持自他受用變化等流即同一自
T2215_.58.0687b02: 性法然法身云也。問。功徳法佛名無相法身
T2215_.58.0687b03: 意如何。答。法佛遠離有爲麁相五蘊故且名
T2215_.58.0687b04: 無相。雖爾尚有無爲細相五蘊故亦名有相。
T2215_.58.0687b05: 如密嚴經云。遠離諸分別。亦非無覺了。無
T2215_.58.0687b08: 涅槃經二十七云。佛性者云何爲相。三十二
T2215_.58.0687b09: 故。云何非相一切衆生相不現故。云何非相
T2215_.58.0687b11: 無相云意如何。答。涅槃經第二十五云。無相
T2215_.58.0687b12: 者無有十相。所謂色聲香味觸生住異滅男
T2215_.58.0687b14: 因滅是色獲得解脱常住之色。受想行識亦
T2215_.58.0687b15: 是無常。因滅是識獲得解脱常住之識。如色
T2215_.58.0687b16: 即是苦因滅。是色。獲得解脱安樂之色。受想
T2215_.58.0687b17: 行識亦復如是。如色即是空因滅空色獲得
T2215_.58.0687b18: 解脱非空之色。受想行識亦復如是。如色是
T2215_.58.0687b19: 無我因滅是色獲得解脱眞我之色。受想行
T2215_.58.0687b20: 識亦復如是。如色是不淨因。滅是色獲得解
T2215_.58.0687b22: 記云。凡佛者捨有漏五蘊等身有無漏五蘊
T2215_.58.0687b23: 等微細身。如虚空者稱周遍法界理耳。非無
T2215_.58.0687b25: 無相法身無二無別者。是明本有理性法身
T2215_.58.0687b26: 與修成覺滿法法身同歸無別義也。是意如
T2215_.58.0687b27: 大唐醴泉寺超悟法師新譯六波羅蜜經疏第
T2215_.58.0687b28: 一云。何乃令發如是願。爲佛應身刹那遷變
T2215_.58.0687b29: 化身佛者。疾入涅槃功徳法身湛然常住。以
T2215_.58.0687c01: 是歸依清淨法身。超悟師解曰。言應身者是
T2215_.58.0687c02: 勝應身。唯識論名他受用身。從佛平等性智
T2215_.58.0687c03: 顯現。應大菩薩名曰應身。此是有爲無漏之
T2215_.58.0687c04: 身故。有刹那念念生滅故。言遷變化身佛者
T2215_.58.0687c05: 是劣應身。唯識論名變化身也。成所作智出
T2215_.58.0687c06: 現此身八相成道。爲於地前二乘凡夫故現此
T2215_.58.0687c07: 身縁盡息化故。曰疾入功徳法身湛然常住
T2215_.58.0687c08: 者。本有功徳修成功徳總名功徳法身。修成
T2215_.58.0687c09: 功徳自受用身性同本有。倶不生滅。是疑然
T2215_.58.0687c10: 常故曰湛然。眞如法身及自受用普並具四
T2215_.58.0687c11: 徳。常樂我淨故曰常住。常是法身住是報身。
T2215_.58.0687c12: 名爲常住佛。報身者四智菩提以之爲體。此
T2215_.58.0687c13: 菩提智金光明經名如如智。佛法身者名法
T2215_.58.0687c14: 如如。故法與報並是。疑然。又不生名常。不
T2215_.58.0687c15: 生名常。不滅名住亦名常住。以是歸依清淨
T2215_.58.0687c16: 法身者。總結願求。又云。經曰。無邊眞實功徳
T2215_.58.0687c17: 常住不變。諸根相好智惠光明周遍法界。皆
T2215_.58.0687c18: 從出世無漏菩提之所生故。不可思議超過
T2215_.58.0687c19: 世智。疏曰。無邊眞實常住不變者。從者從因
T2215_.58.0687c20: 至果。名爲所起。因是能起果是所起。因行有
T2215_.58.0687c21: 邊果徳無邊。因行無常。果徳是常。故涅槃經
T2215_.58.0687c22: 云。菩薩五蘊三世所攝。如來五蘊非三世攝。
T2215_.58.0687c23: 又陳如名云。捨無常色獲得常色。受想行識
T2215_.58.0687c24: 亦復如是。既苻此經應信斯解。諸根相好智
T2215_.58.0687c25: 惠光明遍法界者如來報身。眼等諸根色等
T2215_.58.0687c26: 諸境具無量相具無量好。無量智惠。無量光
T2215_.58.0687c27: 明。皆遍法界故曰智光遍法界也。言智光者。
T2215_.58.0687c28: 諸佛智惠自無暗障能破衆生無明暗障故曰
T2215_.58.0687c29: 光明。智惠即光明持業釋也。皆從出世無漏
T2215_.58.0688a01: 善根之所生者。結果由因。果即常住圓滿報。
T2215_.58.0688a02: 因即出世無漏善根。不可思議超世智者。非
T2215_.58.0688a03: 尋思境名不可思。非語言及名不可思議。世
T2215_.58.0688a04: 智有爲。佛智無爲。故曰超過。又同經曰。諸佛
T2215_.58.0688a05: 妙體即法身清淨解脱同眞際。唯如是等説
T2215_.58.0688a06: 可知。此大疏深意也。又重解。疏如來心王諸
T2215_.58.0688a07: 佛住。而住其中者。修得始覺法界體性智之
T2215_.58.0688a08: 根本大日如來。即依住始覺修成之大圓鏡
T2215_.58.0688a09: 智不動佛。平等性智寶生佛。妙觀察智無量
T2215_.58.0688a10: 壽佛。成所作智不空成就佛之位。及普賢文
T2215_.58.0688a11: 殊觀音彌勒菩薩之四攝行。四無量心行。四
T2215_.58.0688a12: 徳波羅蜜徳。乃是初重曼荼羅位。諸佛菩薩
T2215_.58.0688a13: 行位。乃至第二三四重。一切曼荼羅位云也。
T2215_.58.0688a14: 法界體性智。是餘諸四智等之體也。四智等
T2215_.58.0688a15: 是法界智之相用也。法界智體即住四智用
T2215_.58.0688a16: 中。法界智性即住住四智相中。故云如來心
T2215_.58.0688a17: 王諸佛住而住其中也。疏既從遍一切處加
T2215_.58.0688a18: 持力生者。是若有人問。如是四重曼荼羅法
T2215_.58.0688a19: 身如來甚深無量境界。是從何處顯現出生
T2215_.58.0688a20: 者。即應答是人言。是從遍一切處加持力生
T2215_.58.0688a21: 也此遍一切處加持力生也。此遍一切處加
T2215_.58.0688a22: 持力有二意。一者依正因力生。二者依助縁
T2215_.58.0688a23: 力生也。初依正因力生者。依一切衆生普所
T2215_.58.0688a24: 具足本有性得遍法界本覺法身力用之加持
T2215_.58.0688a25: 助故。一切諸佛發菩提心修菩提行。遂昇始
T2215_.58.0688a26: 覺法身果位也。依是意故起信論云。眞如熏
T2215_.58.0688a27: 習義有二種。一者自體相熏習。二者用熏習。
T2215_.58.0688a28: 自體相熏習者。從無始世來具無漏法。備有
T2215_.58.0688a29: 不思議業作境界之性。依此二義恒常熏習。
T2215_.58.0688b01: 以有力故能令衆生厭生死苦樂求涅槃自
T2215_.58.0688b03: 兼正因外縁二種義。相對而加持成也。又論
T2215_.58.0688b04: 云。答雖有外縁之力而内淨法未有熏習者。
T2215_.58.0688b06: 經云。普賢法身遍一切能爲三界自在主。無
T2215_.58.0688b07: 始無終無生滅性相常住等虚空。一切衆生
T2215_.58.0688b08: 所有心堅固菩提名薩埵。利衆生事諸悉地
T2215_.58.0688b10: 覺普賢薩埵正因之相加助義故。而顯得始
T2215_.58.0688b11: 覺佛果而執持不失是加持義也。此意如金
T2215_.58.0688b12: 光明第二云。依於法身得顯現故。二者依應
T2215_.58.0688b13: 化佛身等之助縁力而得生始覺佛果者。依
T2215_.58.0688b14: 諸佛菩薩菩提心所起願行。及身口意悉皆
T2215_.58.0688b15: 平等。遍一切處而利益安樂一切罪生之助
T2215_.58.0688b16: 縁力故。復一切諸佛今方證得修始覺菩提
T2215_.58.0688b17: 果而執持不失故也。亦是加持義也。故起信
T2215_.58.0688b18: 論云。雖有正因熏習力者。若不遇諸佛菩薩
T2215_.58.0688b19: 善智識等以之爲縁能自斷煩惱入涅槃者。
T2215_.58.0688b21: 身遍一切能爲三界自在主。乃至利益衆生
T2215_.58.0688b22: 事諸悉地慈悲哀愍爲加持。此中意如金光
T2215_.58.0688b23: 明第二云。依法如如如如智説種種佛法種
T2215_.58.0688b25: 淨無比無量功徳難思議。一切衆生悉蒙利
T2215_.58.0688b27: 質體。故理實即法身如來。利益諸衆生云也。
T2215_.58.0688b28: 又云。又此疏下文云。普賢菩薩者。普是遍一
T2215_.58.0688b29: 切處義。賢是最妙善義。謂菩提心所起行願
T2215_.58.0688c01: 及身口意悉皆平等遍一切處。純一妙善備
T2215_.58.0688c03: 菩薩之加被助護縁而顯得始覺佛果。而攝
T2215_.58.0688c04: 持不令失故名加也。問。如是依本覺正因力
T2215_.58.0688c05: 及諸佛菩薩之助縁加持力故所顯得始覺智
T2215_.58.0688c06: 佛果與此本覺無相本有凝然常住理同異義
T2215_.58.0688c07: 何耶。答。疏即與無相法身無二無別者。又
T2215_.58.0688c08: 是明本覺與始覺無異義也。謂顯得本覺名
T2215_.58.0688c09: 爲始覺也。始覺歸本覺時始本即一義也。故
T2215_.58.0688c10: 法花云。如是本末究竟等者是義耳。是本始
T2215_.58.0688c11: 二覺離有爲諸相故名爲無相也。萬徳所依
T2215_.58.0688c12: 義故名法身也。又若約理智釋之者。本覺本
T2215_.58.0688c13: 有法身性是理也。修成始覺是智也。始覺還
T2215_.58.0688c14: 本覺時。理即智也智即理也。境智無二義是
T2215_.58.0688c15: 名無相法身無二無別義也。法寶師云。金光
T2215_.58.0688c16: 明經三身品云。法如如如如智爲法身。即是
T2215_.58.0688c17: 自受用及眞如爲法身也。經云。法身無異異
T2215_.58.0688c19: 是義意耳。問。如是無相法身地是甚深境界
T2215_.58.0688c20: 故爲衆生不可示不可説。衆生不可悟解境
T2215_.58.0688c21: 界也。而何諸衆生可見聞覺知之耶。答。疏而
T2215_.58.0688c22: 以自在神力令一切衆生見身密之色至名加
T2215_.58.0688c23: 持處也者。是明法佛以自在神通不可思議
T2215_.58.0688c24: 變化方便力。住普現色身三昧而巧示現第
T2215_.58.0688c25: 一第二第三重曼荼羅中色身。隨其所應利
T2215_.58.0688c26: 益安樂諸有縁衆生名爲加持云也。依此因
T2215_.58.0688c27: 縁故諸有縁衆生得入是曼荼羅。遂證法佛
T2215_.58.0688c28: 果也。疏而自在神至加持處也者。此亦明依
T2215_.58.0688c29: 加持如幻三昧力隨所被衆生機性所現影
T2215_.58.0689a01: 像佛身義也。是示隨縁假有身也。是中加持
T2215_.58.0689a02: 者感應和合義也。問。上已所云即與無相法
T2215_.58.0689a03: 身無二無別文。與於此所言而以自在神力
T2215_.58.0689a04: 令一切衆生等者有何差別意耶。答上所云
T2215_.58.0689a05: 是法然本有法身也。此下文所明是隨縁幻
T2215_.58.0689a06: 化應化佛身也。其文上已如所釋也。但其上
T2215_.58.0689a07: 文中又云。住於自在神力加持三昧普爲一
T2215_.58.0689a08: 切衆生示種種諸趣所喜見身等乃至然此應
T2215_.58.0689a10: 文意也。問。其上所云即與無相法身無二無
T2215_.58.0689a11: 別意如何。答。此無相法身無二無別者。解云。
T2215_.58.0689a12: 釋成能加持自性法身與所加持自他受用身
T2215_.58.0689a13: 等是即不離義也。故此品下疏釋云。毘盧遮
T2215_.58.0689a14: 那一切三業一切處時於有情界宣説眞言
T2215_.58.0689a15: 道句法者。此轉釋佛莊嚴藏。所以無盡無邊
T2215_.58.0689a17: 此法佛心王心數之常住不滅身亦名無相法
T2215_.58.0689a18: 身。此法身即無有爲四相故立無相名。亦
T2215_.58.0689a19: 滅有漏麁重十相故立無相名。非無無爲細
T2215_.58.0689a20: 相也。故密嚴上云。得解脱智慧如來微妙身。
T2215_.58.0689a22: 微細色身智慧義也。此中無盡莊嚴藏者。是
T2215_.58.0689a23: 所加持之自他受用身等也。常住不滅身者。
T2215_.58.0689a24: 爲能加持法身自性自受用義也。此所加持
T2215_.58.0689a25: 四佛四菩薩等。是大日尊之智用之差別外
T2215_.58.0689a26: 現位故。與大日尊無差別身也。故亦云以不
T2215_.58.0689a27: 異是常住身也。故疏第二十云。又觀音文殊
T2215_.58.0689a28: 普賢彌勒已在八葉中。即大日如來大法身
T2215_.58.0689a29: 也。爲度人故漸出于外。又云。金剛手等者即
T2215_.58.0689b01: 是大日如來。乃至鬼神八部一一且有此義。
T2215_.58.0689b02: 亦即是大日如來體雖是一而義各異。此等
T2215_.58.0689b03: 文是明無相法身地大日尊與所加持自他受
T2215_.58.0689b04: 用身變化身等即一不二義意也。問。此加持
T2215_.58.0689b05: 義意如何。答。私云。此中加持可有三義。一者
T2215_.58.0689b06: 加被義。二者性得修得相對義。三者展轉増
T2215_.58.0689b07: 多義也。初義意云。依法身自受用大日尊加
T2215_.58.0689b08: 被力故。應所化衆生機感而現能化自他受
T2215_.58.0689b09: 用身變化身等流身之佛身云也。是以法身
T2215_.58.0689b10: 如來之能加力而令被於彼。所化利益給功
T2215_.58.0689b11: 能名加持義。此與力助成義也。此功能有二。
T2215_.58.0689b12: 一者是法佛之所加持自他受用變化身等是
T2215_.58.0689b13: 也。故抄記云。爲欲分別如來内證之徳表于
T2215_.58.0689b14: 外故。於一法界中作八葉分別説耳。餘文證
T2215_.58.0689b15: 可也。二者諸衆生蒙世出世利益是也
T2215_.58.0689b16: 義意云。一切衆生從本以來有心性塵數萬
T2215_.58.0689b17: 徳。是不新成法。雖然爲無明煩惱等所覆
T2215_.58.0689b18: 弊隱沒而不顯現。雖然。今遇佛菩薩教化
T2215_.58.0689b19: 力。漸次修得而加顯本覺功徳而攝持令不
T2215_.58.0689b20: 失。故此名加持也。此義如菩提心論云。云
T2215_.58.0689b21: 何能證無上菩提。當知法爾應住普賢大菩
T2215_.58.0689b22: 提心一切衆生本有薩埵爲貪瞋癡煩惱之所
T2215_.58.0689b23: 縛故。諸佛大悲以善巧智。説此甚深祕密瑜
T2215_.58.0689b24: 伽。令修行者於内心中觀日月輪。由作此觀
T2215_.58.0689b25: 照見本心湛然清淨猶如滿月。光遍虚空無
T2215_.58.0689b27: 法身。常住妙法心蓮臺。本來莊嚴三身徳。三
T2215_.58.0689b28: 十七尊住心城。普門塵數諸三昧。遠離因果
T2215_.58.0689c01: 毘盧遮那成自然覺。爾時一切心數無不入
T2215_.58.0689c02: 即金剛界中。成如來内證功徳差別智印。唯
T2215_.58.0689c04: 上更加修而顯成始覺之恒沙主伴功徳云
T2215_.58.0689c05: 也。新修得名加。加而攝此所顯徳名持。欲顯
T2215_.58.0689c06: 不新成法也。第三義意云。理趣釋云。加持者
T2215_.58.0689c07: 表於中道生十六大菩薩普賢智。從此展轉
T2215_.58.0689c09: 意云。從大日尊五智而増加出現三十七尊
T2215_.58.0689c10: 乃至無量無數聖衆。而住持云也。今此經所
T2215_.58.0689c11: 加持聖衆亦同此義故動云加持也。問此所
T2215_.58.0689c12: 加持身是實法身歟。爲當影像化現身歟。答
T2215_.58.0689c13: 云。此可有二意。此大日經之衆會諸聖衆。皆
T2215_.58.0689c14: 是實法身體也。故此疏云。心王所住之處必
T2215_.58.0689c15: 有塵沙心數。以爲眷屬。今者心王毘盧遮那
T2215_.58.0689c16: 成自然覺。爾時一切心數無不入即金剛界
T2215_.58.0689c19: 文。即此會聖衆皆是法身即體也。餘文證如
T2215_.58.0689c20: 上記也。二者。隨縁假有身者。此自性法爾四
T2215_.58.0689c21: 種身。之即隨所化機縁爲利他所現影像變
T2215_.58.0689c22: 化色身。是曰隨縁身云也。此經疏所云。然此
T2215_.58.0689c23: 應化於一切時處起滅邊際不可得等義者是
T2215_.58.0689c24: 也。問若眞言機熟者。見所加持法身時直爲
T2215_.58.0689c25: 見法身若爲見影身。答。是以法身爲本質。疎
T2215_.58.0689c26: 所縁縁而親見行者自心所現影像佛身也。
T2215_.58.0689c27: 問此義意如何。答祕藏記云。問。何謂因縁所
T2215_.58.0689c28: 生法耶。答。據喩以本質爲因。以鏡爲縁以影
T2215_.58.0689c29: 像爲所生法。問。以因縁所生法擬三諦何耶。
T2215_.58.0690a01: 答。鏡中像者有以四不生推求此有了不可
T2215_.58.0690a02: 得。是即空是有是空不出鏡體
T2215_.58.0690a03: 法者如何。答。約法者以觀心爲因。以三密爲
T2215_.58.0690a04: 縁。所現普門海會
T2215_.58.0690a05: 縁自觀耶。縁他觀耶。答。縁自縁他並無妨礙。
T2215_.58.0690a06: 問。縁自如何。答。以我能觀心。觀本有之身
T2215_.58.0690a07: 於中普門海會現前。能觀心爲因。所觀本有
T2215_.58.0690a09: 爾三身佛爲本質。而行者之能觀心之上方
T2215_.58.0690a10: 現影像海會諸尊也。而是明了現前。猶如明
T2215_.58.0690a11: 鏡之上現影像也。而以此即爲行者之親所
T2215_.58.0690a12: 縁縁境。以彼本質本有三種法身而爲疎所
T2215_.58.0690a13: 縁縁境也。而觀察此自心之所現影像佛身
T2215_.58.0690a14: 自性。以四不生義觀之即悉皆不可得云也。
T2215_.58.0690a15: 故疏上文引本經説云。然此應化非從毘盧
T2215_.58.0690a16: 遮那身或語意生。於一切時處起滅邊際倶不
T2215_.58.0690a17: 可得。譬如幻師以呪術力加持藥草能現種
T2215_.58.0690a18: 種未曾有事五情所對悦可衆心。若捨加持然
T2215_.58.0690a19: 後隱沒。如來金剛之幻亦復如是。縁謝則滅
T2215_.58.0690a20: 機興則生。即事而眞無有終盡。故曰神力加
T2215_.58.0690a25: 無終者明五方五佛。言無始無終者是毘盧
T2215_.58.0690a26: 遮那於三際中無生滅故。故大日經歡毘盧
T2215_.58.0690a28: 今私云。以此釋文可得此經文意也。是即當
T2215_.58.0690a29: 深祕趣義也。此文即爲顯示自受用身菩薩
T2215_.58.0690b01: 持金剛界無生無滅義。故言此持金剛衆非
T2215_.58.0690b02: 從大日尊之所生云也。是本有功徳法身今
T2215_.58.0690b03: 依新修得更所顯現云也。上來明約人釋能
T2215_.58.0690b04: 所二加持義畢。從下約法釋所居境界義也。
T2215_.58.0690b05: 凡意云。上所言住如來加持句下。開明能加
T2215_.58.0690b06: 持與所加持人義也。今於此廣大金剛法界
T2215_.58.0690b07: 宮句下。更明此聖衆所居器界法也。疏次又
T2215_.58.0690b08: 釋歎加持至法界宮者。自此下更第二約所
T2215_.58.0690b09: 住依報義。釋能加持所加持者之所住處也。
T2215_.58.0690b10: 此句是讃歎法身佛之所住處意也。此歎有
T2215_.58.0690b11: 三意。一廣博義。二不壞堅固義。三眞實不虚
T2215_.58.0690b12: 義也。此句含是三義可悉之。問。約此住如來
T2215_.58.0690b13: 加持廣大金剛法界宮文而釋之。此疏主御
T2215_.58.0690b14: 意與彼十住心論論主御意其同異何。答此
T2215_.58.0690b15: 二師御意頗異也。雖然亦互顯異端而終無
T2215_.58.0690b16: 相違咎也。此疏主御意。是以此住如來加持
T2215_.58.0690b17: 句。方令通能住所住而乃明能加持所加持
T2215_.58.0690b18: 義也。之差別相也。然於能加持處唯開中台
T2215_.58.0690b19: 大日如來。是即能住自性法身如來也。所加
T2215_.58.0690b20: 持處即開八業四佛四菩薩乃至第四重釋迦
T2215_.58.0690b21: 世天等。是即自他受用變化等流身也。此義
T2215_.58.0690b22: 中攝盡四重曼荼羅云也。次廣大金剛法界
T2215_.58.0690b23: 宮者。是只言四種法身主伴聖衆之所居住
T2215_.58.0690b24: 處。是不謂約能居人也。彼十住心論論主御
T2215_.58.0690b25: 意。是住者是亦令通能所二住也。次如來加
T2215_.58.0690b26: 持者是示能加持大日尊也。約所加持住處
T2215_.58.0690b27: 者。是開廣大金剛界宮而如次即配實幢開
T2215_.58.0690b28: 敷無量壽天鼓音佛也。此廣大金法界宮者
T2215_.58.0690b29: 不約所居器界相也。是即亦顯能居聖衆之
T2215_.58.0690c01: 具徳名義也。但於此聖衆所居宮城者引用
T2215_.58.0690c02: 他文也。問若爾者八葉中四菩薩乃至餘三
T2215_.58.0690c03: 重曼荼羅聖衆於此四佛處何相攝耶。答是
T2215_.58.0690c04: 攝鼓音佛處。或又但隨所應應攝四佛也。此
T2215_.58.0690c06: 第三重曼荼羅是多分天鼓音佛處攝盡是諸
T2215_.58.0690c07: 聖衆也。此鼓音佛是方通自證化他之二徳。
T2215_.58.0690c08: 故就此自證内徳與化他方便義邊。而此佛
T2215_.58.0690c09: 處攝盡第二第三重曼荼羅之自證化他義無
T2215_.58.0690c10: 咎也。問二師御意既殊云何無相違咎耶。答
T2215_.58.0690c11: 此宗意是顯示人法平等依正無別義也。故
T2215_.58.0690c12: 二師各雖似陳異端。是互異説相攝衆義周備
T2215_.58.0690c13: 而無相違咎也。人即法法即人義也。正報即
T2215_.58.0690c14: 依報。依報即正報也。故即身成佛義頌云。六
T2215_.58.0690c15: 大無礙常瑜伽。四種曼荼各不離。又長行云。
T2215_.58.0690c16: 佛説六大爲法界體性。諸顯教中以四大爲
T2215_.58.0690c17: 非情。密教則説此爲如來三昧耶。四大等不
T2215_.58.0690c18: 離心大。心色雖異。其性即同。色即心心即色
T2215_.58.0690c19: 無障礙。智即境境即智。智即理理即智自在。
T2215_.58.0690c21: 義耳。故亦此疏云。上説金剛法界宮即是如
T2215_.58.0690c23: 是義也。正今檢此疏意。以廣大金剛法界宮
T2215_.58.0690c24: 等文。方約歎法之徳義而釋所加持義也。是
T2215_.58.0690c25: 意方約所居器界法義以釋所加持義也耳｣
T2215_.58.0690c26: 問。十住心論以是薄伽梵住如來加持等一
T2215_.58.0690c27: 行文如次配五佛義云何。答彼論意云。薄伽
T2215_.58.0690c28: 梵者總標諸尊徳號也。次住者明能住大日
T2215_.58.0690c29: 尊自性法身。及所住自他受用變化等流身。
T2215_.58.0691a03: 者是大日如來自性自受用身。次加持者寶
T2215_.58.0691a04: 幢佛。次廣大者開敷花王佛。次金剛者無量
T2215_.58.0691a05: 壽佛。次法界宮者天鼓雷佛也。此論自解云。
T2215_.58.0691a06: 如次配五佛故今且設雖應作此釋。然尋之
T2215_.58.0691a07: 理實非爾也。問方如何以如來先配大日。次
T2215_.58.0691a08: 列寶幢佛。此次列開敷花王佛。此次列無量
T2215_.58.0691a09: 壽佛。此次列天鼓雷佛。如此配處於此經文
T2215_.58.0691a10: 云如來加持廣大金剛法界宮者有何咎耶。
T2215_.58.0691a11: 答。若言爾時既可有四佛異名不便宜咎。恐
T2215_.58.0691a12: 可有此咎。故今私案。此義以欲會十住心論
T2215_.58.0691a13: 本意也。此處云如來加持經文是且明能加
T2215_.58.0691a14: 持義。故先初方云如來。而次置加持言歟。問。
T2215_.58.0691a15: 以何義知爾耶。答疏上文云。如來是佛加持
T2215_.58.0691a17: 持義也。能加持是即屬大日尊也。所加持是
T2215_.58.0691a18: 屬四佛等也。然以此通序中如來加持乃至
T2215_.58.0691a19: 法界宮文如次配五佛者。如來加持是大日
T2215_.58.0691a20: 也。廣大是寶幢佛。金剛是開敷花佛。法界是
T2215_.58.0691a21: 彌陀佛也。宮是天鼓音佛也。若以大日佛即
T2215_.58.0691a22: 爲能加持義。而翻以加持言列配所加持之
T2215_.58.0691a23: 寶幢佛等者。恐可失此疏意。以此如來加持
T2215_.58.0691a24: 之言即爲能加持義此疏之本意而已。故今
T2215_.58.0691a25: 作此釋也。問。何故以宮配鼓音佛耶。答。鼓音
T2215_.58.0691a26: 佛是因行證入四句中當入涅槃佛句也。涅
T2215_.58.0691a27: 槃是法佛之所居宮城義也。故涅槃經第五
T2215_.58.0691a28: 云。大涅槃譬如宮殿者是義意耳。二十七云。
T2215_.58.0691a29: 又涅槃者名爲屋宅。何以故能遮煩惱惡風
T2215_.58.0691b02: 如來是從眞如本覺來佛界本初故。且配大
T2215_.58.0691b03: 日尊。又如是所達理也。來是能達智也。理智
T2215_.58.0691b04: 即一體名法身大日如來也。廣大是寶幢佛
T2215_.58.0691b05: 義。故此經八印品此佛名大威徳生。意云。此
T2215_.58.0691b06: 佛菩提心有廣大威徳故。尚如軍幢旗有廣
T2215_.58.0691b07: 大威徳力故也。抄記云。寶幢佛是菩提心。如
T2215_.58.0691b08: 世軍中有幢是衆中之首軍標幟咸所瞻望。
T2215_.58.0691b09: 進止之節莫不隨之。尚如一切萬行以此菩
T2215_.58.0691b11: 剛不壞印。此印名金剛不壞者是行菩提義
T2215_.58.0691b12: 也。行菩提是將欲登極位之行也。是灌頂智
T2215_.58.0691b13: 位也。是金剛喩定現在前而斷佛地障之位。
T2215_.58.0691b14: 故立金剛不壞名歟。大疏第四云。南方觀娑
T2215_.58.0691b15: 羅樹王花開敷佛。身相金色普放光明。安住
T2215_.58.0691b16: 離垢三昧之標相。始自菩提心種子長養大
T2215_.58.0691b17: 悲萬行今成遍覺萬徳開敷。故以名爲離垢。
T2215_.58.0691b18: 即大空義也。證此大空時猶如眞金百練垢
T2215_.58.0691b19: 穢都盡故。佛身相亦然。菩提心論中此名金
T2215_.58.0691b20: 剛心亦名金剛身者。是五相成身中第三第四
T2215_.58.0691b21: 兩心是也。理趣般若經云。以金剛藏灌頂故
T2215_.58.0691b23: 界也。八印品名蓮華藏印。是亦蓮華部主故
T2215_.58.0691b24: 也。藏者無盡義也。是果徳之無盡法界藏義
T2215_.58.0691b25: 歟。天鼓音佛者此佛八印品名萬徳莊嚴也。
T2215_.58.0691b26: 此萬徳莊嚴義是法身所加持成所作智門所
T2215_.58.0691b27: 現之無盡莊嚴藏義此也。以此義故。十住心
T2215_.58.0691b28: 論爲釋宮義引大日經文云。時薄伽梵大日
T2215_.58.0691b29: 如來廣大法界加持即於是時住法界胎藏三
T2215_.58.0691c01: 昧者此義意耳。此論意。是眞如法界理即是
T2215_.58.0691c02: 爲大涅槃界也。乃智之所現加持無盡莊嚴
T2215_.58.0691c03: 藏即是爲胎藏三昧也。倶皆名爲所住宮也。
T2215_.58.0691c04: 宮及三昧與藏義稍通也。謂三昧者智之所
T2215_.58.0691c05: 住所也。藏者是珍寶之所住處也。宮者是貴
T2215_.58.0691c06: 人所住處也。故大日經抄記云。次惡是大涅
T2215_.58.0691c07: 槃。其字曰天鼓音。是正等覺之果果也。鼓音
T2215_.58.0691c08: 佛者方便也。既得大果豈自受用而已。及爲
T2215_.58.0691c09: 一切衆生演之。種種方便成所作智。猶如天
T2215_.58.0691c10: 鼓之音無思而成事業。若不爾者四佛得異
T2215_.58.0691c11: 名次第可雜亂故也。只依此疏意者宮者此
T2215_.58.0691c12: 明四種法身集會所住之法性眞如理都城處
T2215_.58.0691c13: 云也。彼論意云。天鼓音佛名爲宮義也
T2215_.58.0691c14: 所居處而欲顯示能居佛故也。於是宮義方
T2215_.58.0691c15: 有二意。一者是爲自證法樂故。安住大涅槃
T2215_.58.0691c16: 之樂徳宮殿中。二者爲攝化利生故寄住普現
T2215_.58.0691c17: 色身三昧所現三業所作無盡莊嚴加持境界
T2215_.58.0691c18: 相也。故言宮也。是成所作智門也。故十住心
T2215_.58.0691c19: 論云。宮者顯所住處今此心王如來無始無
T2215_.58.0691c24: 持句而開能加持所加持二義也。於所加持
T2215_.58.0691c25: 義即開攝四種法身四重曼荼羅義也。次廣
T2215_.58.0691c26: 大金剛法界宮句是直爲四種法身之所居器
T2215_.58.0691c27: 界也。是方依横義而開釋四種法身義也。約
T2215_.58.0691c28: 論主御意以住如來加持句直爲能加持之大
T2215_.58.0691c29: 日尊。是自性法身義。此義意雖顯露示説爲
T2215_.58.0692a01: 能加持義。而欲比示兼通所加持義意也。次
T2215_.58.0692a02: 以廣大金剛法界宮句而如次配四佛義也。
T2215_.58.0692a03: 是自受用身義也。經次句云。一切持金剛者
T2215_.58.0692a04: 皆悉集會乃至菩薩普賢爲上首諸執金剛祕
T2215_.58.0692a05: 密主爲上首文者。是明他受用法身也。經文
T2215_.58.0692a06: 云。毘盧遮那如來加持故乃至宣説眞言道
T2215_.58.0692a07: 句法者。是明變化身也。經云。又現執金剛普
T2215_.58.0692a08: 賢蓮華手菩薩乃至宣説眞言道清淨句法
T2215_.58.0692a09: 者。是明等流身也。是論主御意方依竪義而
T2215_.58.0692a10: 顯示所加持四種法身之正報身與之所依宮
T2215_.58.0692a11: 是無二無別義也。凡已上二師御釋意雖似
T2215_.58.0692a12: 有異義遂無相違也。若依論主御意者。此所
T2215_.58.0692a13: 依宮者若此自證徳爲宮者。大涅槃界宮是
T2215_.58.0692a14: 也。故云自法界也。若利他行名爲宮。此宮者
T2215_.58.0692a15: 當此宮亦爲成所作智門是也。即普賢色身
T2215_.58.0692a16: 三昧也。故論云安住三昧也。疏大謂無邊至
T2215_.58.0692a17: 數量者。是從下釋所依宮城之中。是稱讃此
T2215_.58.0692a18: 宮城不共妙徳也。於此不共妙徳略有三種
T2215_.58.0692a19: 義。謂一者廣大義
T2215_.58.0692a20: 也。今此文初明廣大義也。物相竪高長巨多
T2215_.58.0692a21: 名曰大。横弘寛無邊名曰廣。然若約心釋之
T2215_.58.0692a22: 者。此宮竪高昇而超諸因分之佛菩薩二乘
T2215_.58.0692a23: 等識心知見之所住境界。而其際限無可測
T2215_.58.0692a24: 量義也。横廣包含十法界而無不至處。是無
T2215_.58.0692a25: 限量義也。此大疏十八云。長謂人所不及也。
T2215_.58.0692a28: 色法釋之者。大者是相巨多而終離其邊際
T2215_.58.0692a29: 無窮盡也。廣者即此大之處超踰善那等數
T2215_.58.0692b01: 量。其廣無數義也。疏次文金剛喩至故名金
T2215_.58.0692b02: 剛者。解云。此明第二不壞堅固義以要言之。
T2215_.58.0692b03: 如世間色法中金剛自體以無俎壞爲相。然
T2215_.58.0692b04: 法身自受用體無漏五蘊。自體無生滅法而
T2215_.58.0692b05: 不可示故。出世間言語道而離心境路言也。
T2215_.58.0692b06: 此佛果無漏五蘊自體無生滅法而不可示故
T2215_.58.0692b07: 即是眞如法性也。諸法之所依也。依此法身
T2215_.58.0692b08: 眞如而雖諸法興起。然更無於此眞如之所
T2215_.58.0692b09: 依法也。此適字可用始初義也。謂以法身
T2215_.58.0692b10: 而爲諸法之本初義是也。此意如金光明經
T2215_.58.0692b11: 滅罪業障品云。法身攝藏一切諸法。一切諸
T2215_.58.0692b12: 法不攝法身。法身常住不墮常見亦非斷見
T2215_.58.0692b14: 能生法身眞如藏云也。凡此實相眞如境界
T2215_.58.0692b15: 不可説不可示也。故十地論説因分可説果
T2215_.58.0692b17: 即此意也。諸衆生不可解故化佛輒爾不可
T2215_.58.0692b18: 開示。此實相理是自性凝然常住法故也。故
T2215_.58.0692b19: 密嚴經云。此法最清淨遠離於言説。化佛諸
T2215_.58.0692b21: 又無中間住異時分。亦無後滅終盡時分云
T2215_.58.0692b22: 也。不盡者明此理離彼終盡之行苦義。謂彼
T2215_.58.0692b23: 有爲法有終盡。是即一期無常性也。是逼迫
T2215_.58.0692b24: 性故行苦所攝也。然此無爲法無此相也。同
T2215_.58.0692b25: 論十云。修習觀者當觀一切世間有爲之法
T2215_.58.0692b26: 無得久停須臾變壞故。言行苦者一切心行於
T2215_.58.0692b27: 念念中常恒遷轉速生速滅。不能從此處至
T2215_.58.0692b29: 壞是壞苦所攝也。此法樂受無盡時以何可
T2215_.58.0692c01: 爲壞苦耶。文離諸過罪者。明此法無餘苦受
T2215_.58.0692c02: 逼迫苦等意也。或又明此法無諸煩惱業果
T2215_.58.0692c03: 報及所知障并變易果報義也。文不可變易
T2215_.58.0692c04: 者。明此法離刹那四相義也。故密嚴經云
T2215_.58.0692c05: 越於三界無量諸佛國如來微妙刹淨佛子充
T2215_.58.0692c06: 滿。定惠互相資意成堅固身遊於密嚴國
T2215_.58.0692c07: 思惟佛威徳。密嚴中之人一切同佛相超過
T2215_.58.0692c08: 刹那壞。常遊三摩地。密嚴微妙者是阿若
T2215_.58.0692c09: 悉檀。非諸因明者所量境界但是無功用妙
T2215_.58.0692c11: 壞義也。謂有爲有漏法皆爲無漏無爲法遂
T2215_.58.0692c12: 被治斷故有對治壞也。摩訶衍論第十云。壞
T2215_.58.0692c13: 苦者一切有爲清淨法能壞一切不清淨法。
T2215_.58.0692c14: 亦一切諸不清淨法。能壞一切清淨法故。此
T2215_.58.0692c15: 法佛之功徳無漏眞實性故遠離對治壞云
T2215_.58.0692c16: 也。疏次又如世間至中勝故者。解云。謂是
T2215_.58.0692c17: 天帝釋所持金剛杵也。與修羅鬪諍時以金
T2215_.58.0692c18: 剛杵能摧破修羅故云爾也。以此喩而歎金
T2215_.58.0692c19: 剛三昧徳也。問。以金剛三種勝用喩合法方
T2215_.58.0692c20: 如何。答。第一不可壞者合疏所云實相智不
T2215_.58.0692c21: 盡不壞不可變易不可破毀句也。以第二寶
T2215_.58.0692c22: 中之上喩合過一切語言心行適無所依。不
T2215_.58.0692c23: 爾諸法無初中後句也。以第三戰具勝義合
T2215_.58.0692c24: 離諸過罪句也。疏與此釋論至喩意大同者。
T2215_.58.0692c25: 解云。謂智度論中所明三種金剛三昧中之
T2215_.58.0692c26: 喩與今經所明金剛義大意同云也。智度論
T2215_.58.0692c27: 第四十七云。金剛三昧者。譬如金剛無物不
T2215_.58.0692c28: 陷。此三昧亦如是於諸法無不通達。令諸三
T2215_.58.0692c29: 昧各得其用。如車渠馬腦瑠璃。金剛能穿。又
T2215_.58.0693a01: 云。問曰。三種三昧何以皆言金剛。答曰。初言
T2215_.58.0693a02: 金剛。中言金剛輪。後言如金剛。如金剛三昧
T2215_.58.0693a03: 佛説能貫穿一切諸法亦無不見。是達金剛
T2215_.58.0693a04: 三昧。能通達諸三昧。此明三種金剛三昧也。
T2215_.58.0693a05: 又三乘聖者所得金剛喩定總名三種金剛三
T2215_.58.0693a06: 昧也。論同第四十七云。金剛輪三昧者。得是
T2215_.58.0693a07: 三昧能持諸三昧輪。是皆佛自説義。論者言。
T2215_.58.0693a08: 如金剛三昧者。能破一切諸煩惱結使無有
T2215_.58.0693a09: 遺餘。譬如釋提桓因手執金剛破阿修羅軍。
T2215_.58.0693a10: 即是人未後心。從是心次第三種菩提。聲聞
T2215_.58.0693a11: 菩提辟支佛菩提佛無上菩提。金剛三昧者
T2215_.58.0693a12: 能破一切諸法入無餘涅槃更不受有。譬如
T2215_.58.0693a14: 種金剛三昧正尋檢正文處。若是三乘人登
T2215_.58.0693a15: 極位時金剛喩三昧也。故良賁仁王經疏第
T2215_.58.0693a16: 一云。金剛三昧者最後勝定。勝用堅固名金
T2215_.58.0693a17: 剛定。又古徳釋云。金剛喩定者如金剛斷惑
T2215_.58.0693a19: 界者至實相智身者。解云。是正第三明眞實
T2215_.58.0693a20: 義也。謂爲欲釋依正不二義。而先釋法界性
T2215_.58.0693a21: 之即眞實法身如來中正法身義也。此宮者
T2215_.58.0693a22: 是法界性是即宮也。此法界性之法身如來
T2215_.58.0693a23: 即是宮。故身立不二義也。若約此義明是意
T2215_.58.0693a24: 者。法界者是法身自性自受用佛也。此法性
T2215_.58.0693a25: 身佛其功徳智慧是竪高昇無窮盡到眞如實
T2215_.58.0693a26: 際故云大也。横廣逈無邊際數量遍了知一
T2215_.58.0693a27: 切諸法之自共相故是云廣也。此智慧及法
T2215_.58.0693a28: 性身之心也。相好遍滿盡虚空界。無生滅等
T2215_.58.0693a29: 刹那四相。及離一期四相兼無對治壞等。而
T2215_.58.0693b01: 其無漏五蘊堅固眞實自性能斷妄染惑障。
T2215_.58.0693b02: 故名金剛智體也。法者是執持義。界者體義
T2215_.58.0693b03: 性義因義也。此眞實智性之持自體及有軌
T2215_.58.0693b04: 範義。故名法界也。此智體者如來實相智。身
T2215_.58.0693b05: 者釋成理法身與智法身無二無別義。謂智
T2215_.58.0693b06: 者如如智是智法身也。是自性自受用佛也。
T2215_.58.0693b07: 體者如如理。是自性法身也。此理即智也。此
T2215_.58.0693b08: 智即理也。又是以智爲身。以理立也。寂而離
T2215_.58.0693b09: 生滅義邊。又名理法身也
T2215_.58.0693b10: 又名自性自受用智法身也。寂照無二無別
T2215_.58.0693b11: 義名如來實相智身也。是究竟理智即一法
T2215_.58.0693b12: 身如來也。此實相智身名法界體性智。是約
T2215_.58.0693b13: 理云也。又名大圓鏡智等此約智云也。諸法
T2215_.58.0693b14: 至極究竟遂還源本處是也。疏以加持故至
T2215_.58.0693b15: 故曰宮也者。解云。是遂還釋依報之宮義也。
T2215_.58.0693b16: 意云。此宮是法身自受用佛之所依。法性土
T2215_.58.0693b17: 故是修得始覺之所顯得。故云眞實功徳所
T2215_.58.0693b18: 成就莊嚴微妙處也。此加持義者是智之所
T2215_.58.0693b19: 顯現也。不所始新生義。是不縁滅法故也。若
T2215_.58.0693b20: 許縁成法者豈爲法性身土耶。故知。實相智
T2215_.58.0693b21: 之顯得本有法性土宮。即有加増住持義。故
T2215_.58.0693b22: 名加持云也。是顯不新成法意也。問。此大金
T2215_.58.0693b23: 剛法界宮者是廣大金剛法界即爲宮歟。爲
T2215_.58.0693b24: 當廣大金剛界之宮云事歟。答。有二義也。一
T2215_.58.0693b25: 者持業釋。二者依主釋也。持業釋者。大金剛
T2215_.58.0693b26: 法界即是宮云也。又此疏云。上説金剛法界
T2215_.58.0693b28: 別義也。二者依主釋者。廣大金剛界即名如
T2215_.58.0693b29: 來之正報身智也。此正報之身智之所依器界
T2215_.58.0693c01: 之宮城名云廣大金剛法界宮也。爲此廣大金
T2215_.58.0693c02: 剛法界智之即所成立顯得物爲所住宮。故
T2215_.58.0693c03: 名云廣大金剛法界宮也。是即雖似有正報
T2215_.58.0693c04: 與依報之差別義。而遂無二無別也。而依主
T2215_.58.0693c05: 釋有文證即此疏意也。故疏云。眞實功徳所
T2215_.58.0693c06: 莊嚴處。妙住境心王所都故曰宮也者。此宮
T2215_.58.0693c07: 中雖無數心王心數兼住而擧其勝主者。故
T2215_.58.0693c08: 云心王所都也。疏此宮是至天宮者此指法
T2215_.58.0693c09: 佛土之所在也。摩醯首羅天此云大自在天
T2215_.58.0693c10: 也。此約實言之者。三世諸佛證菩提之處也。
T2215_.58.0693c11: 慈覺大師教王經疏云。一切色法究竟盡處
T2215_.58.0693c13: 論云至天王是也者。解云。意是簡別此法身
T2215_.58.0693c14: 成佛處大自在天宮。是非顯教所明報身成
T2215_.58.0693c15: 道大自在天也。彼五種那含住處名淨居天
T2215_.58.0693c16: 者。謂第四禪有九天中有生不還果聖人處
T2215_.58.0693c17: 名五淨居天。所謂一無煩天。二無熱天。三善
T2215_.58.0693c18: 見天。四善現天。五色究竟天也。阿那含聖者
T2215_.58.0693c19: 且有二類。謂樂定樂慧人也。樂定人生無色
T2215_.58.0693c20: 界。樂慧人爲生五淨居天。有漏定與無漏定
T2215_.58.0693c21: 交雜修習。隨其重修品類淺深麁妙。次第生
T2215_.58.0693c22: 五淨居天云也。下品中品上之下品如次生下
T2215_.58.0693c23: 三天也。上之中品上之上品次生善現色究竟
T2215_.58.0693c25: 唯識論疏第九云。大自在宮者謂淨居。上有
T2215_.58.0693c26: 實淨土。即受用身。初於彼起證是第十地菩
T2215_.58.0694a01: 往故名生。瑜伽第四説。超過淨居大自在住
T2215_.58.0694a02: 處。第十地菩薩極熏修故得生其中故。既成
T2215_.58.0694a04: 彼成正覺故可云自受用土。然而成正覺已
T2215_.58.0694a05: 身充法界非可指一處。云其土但第十地能
T2215_.58.0694a06: 化他受用身常住其中。故名他受用淨土也
T2215_.58.0694a09: 解云。自在加持義如上釋也。神心所宅者智
T2215_.58.0694a10: 之住理。是即心境不二理智即一義也。安公
T2215_.58.0694a11: 菩提心義云。此宗義。心王境界名色究竟爲
T2215_.58.0694a12: 法界宮。以此心王遍一切處此宮又遍一切
T2215_.58.0694a13: 方處。以佛法身住自受用加持身之處自受
T2215_.58.0694a15: 名即不同此内證佛所都宮殿。但以名同故
T2215_.58.0694a17: 不此宮者。意如何。答。疏下第二十文云。又説
T2215_.58.0694a18: 觀音文殊普賢彌勒已在八葉中。即大日如
T2215_.58.0694a20: 如來但住自證之法則不能度人。何以故此
T2215_.58.0694a21: 處微妙寂絶出過心量説何示人耶。故漸次
T2215_.58.0694a22: 流至漸入第一院。次至第二院。次至第三
T2215_.58.0694a23: 院。雖作如此流出亦不離普門之身。其八部
T2215_.58.0694a24: 之衆皆是普現色身之境界也。若就情機而
T2215_.58.0694a25: 説則三重壇。從深令至淺。乃至世天眞言義
T2215_.58.0694a26: 淺。但是應身身道。方便未究竟也。若開實
T2215_.58.0694a27: 性即世天眞言與大日如來何相異耶。從如
T2215_.58.0694a28: 來則深至淺從内漸外而成三重壇。從衆生
T2215_.58.0694a29: 則從淺至深從外漸内而成三重壇也。依今
T2215_.58.0694b01: 所引疏文者。三重曼荼羅是依所化機遍滿
T2215_.58.0694b02: 十方法界故。能應佛身亦周遍盡虚空法界
T2215_.58.0694b03: 云也。依此義故云隨如來有應之處等也。又
T2215_.58.0694b04: 四種法身自受法樂周遍法界無不到處義有
T2215_.58.0694b05: 也。凡四種法身具自受法樂攝化利生二徳
T2215_.58.0694b06: 故。此有二意也。疏一切持至眷屬也者。解云。
T2215_.58.0694b07: 牒經本文總釋其意也。疏如來在此至所集
T2215_.58.0694b08: 會者。解云。依問而答法身佛有眷屬義也。眷
T2215_.58.0694b09: 屬是即又自性法身也。疏所謂執金剛等也
T2215_.58.0694b10: 者。解云。擧指人也。疏梵云伐折至爲其辭者。
T2215_.58.0694b11: 解云。梵語漢名相對明持金剛義而標二義
T2215_.58.0694b12: 意也。隨文便互爲其辭者。若云執若云持是
T2215_.58.0694b13: 無別所由。但是持執二字。是隨音韻之便宜
T2215_.58.0694b14: 云爾也。而不用餘握取等之名言也。疏若世
T2215_.58.0694b15: 諦至翊從侍衞者。解云。陳淺略釋也。疏此宗
T2215_.58.0694b16: 密意至金剛智印者。解云。述祕密釋也
T2215_.58.0694b17: 表法身如來之塵數心數。是以如金剛智而
T2215_.58.0694b18: 斷壞諸煩惱罪障義故。此十佛刹微塵菩薩
T2215_.58.0694b19: 皆各持金剛杵。是即標幟印驗故名智印也。
T2215_.58.0694b20: 疏如是智印至亦復無邊者。解云。佛智差別
T2215_.58.0694b21: 無盡故表示領掌此智印人亦無數量云也。
T2215_.58.0694b22: 疏所以然者至以爲眷屬者。謂明性得本覺
T2215_.58.0694b23: 之第九識處從本以來具足無數心數功徳義
T2215_.58.0694b24: 也。如蓮華三昧經頌意。及有頌云。法然具足
T2215_.58.0694b25: 薩般若。心數心王過刹塵。各具五智無際智。
T2215_.58.0694b27: 印者。謂明性得本覺之心王佛依修成力而
T2215_.58.0694b28: 得修得始覺而顯得金剛不壞理智法身云
T2215_.58.0694b29: 也。此義安然阿闍梨教時義一云。大日經中。
T2215_.58.0694c01: 能加持清淨法身住所加持自受用身。一切内
T2215_.58.0694c02: 證法身眷屬。亦現自受用身。集會十方界。示
T2215_.58.0694c03: 現無盡海會莊嚴佛藏與此會同。又於十方
T2215_.58.0694c04: 界現普賢等諸菩薩身。説眞言道。而此法界
T2215_.58.0694c05: 宮中。唯有佛身。都無生死中人。如此一切海
T2215_.58.0694c06: 會諸佛皆是因地心心所法。九識心王成法
T2215_.58.0694c07: 性身之時。一切心所等皆入果界轉成法門
T2215_.58.0694c08: 眷屬。是法身也。今住加持集法界宮。共受法
T2215_.58.0694c09: 樂是自受用身。遍滿十方是他受用身。現諸
T2215_.58.0694c10: 菩薩是變化身。然此大日三身常一體。故衆
T2215_.58.0694c12: 如是智印至能持之者。言明此金剛智印甚
T2215_.58.0694c13: 深所由也。唯是果分所得不因人證境云也。
T2215_.58.0694c14: 疏約菩提義至持金剛者者。言明約法即有
T2215_.58.0694c15: 無量智惠門。約人亦明無數持金剛人義也。
T2215_.58.0694c16: 謂智無量故標幟之。能持人亦以無量。所謂
T2215_.58.0694c17: 一切智智是也。是即十佛刹塵數智門也。疏
T2215_.58.0694c18: 由此衆徳至集會也者。言明如此無數金剛
T2215_.58.0694c19: 智印皆是一切一味疑然常住眞實不變性
T2215_.58.0694c20: 云也。一相者此諸聖衆皆金剛不壞相也。一
T2215_.58.0694c21: 味者此諸聖衆皆解脱無生滅甘露味也。若
T2215_.58.0694c22: 是功徳中一分有無常虚假法者未到實際。
T2215_.58.0694c23: 亦名一切集會義不成。不契無爲實際故也。
T2215_.58.0694c24: 疏然以自在至威猛大勢者。言明心王大日
T2215_.58.0694c25: 始覺時。依此心王力而無數心數自然成始
T2215_.58.0694c26: 覺。而隨各各功能而助成顯發心王如來一
T2215_.58.0694c27: 切功徳云也。此中以自在神力所加持故。本
T2215_.58.0694c28: 覺性得是爲始覺修得所被加持現顯故。云
T2215_.58.0694c29: 神力所加持云也。又上云。心王大日現加持
T2215_.58.0695a01: 尊特身此意同也。是本有性得法身今依修
T2215_.58.0695a02: 行功力顯現修本有名曰現加持身也。表新
T2215_.58.0695a03: 成意也。疏譬如帝釋至修羅軍者。是擧同喩
T2215_.58.0695a04: 也。謂天帝釋與毘摩質多阿彼羅王合戰時
T2215_.58.0695a05: 事相也。修羅爲奪天帝之所食蘇多味故成
T2215_.58.0695a07: 法也。大空之戰具者此五智金剛杵。是佛法
T2215_.58.0695a08: 之所持也。依能持此大空智。而能摧壞四種
T2215_.58.0695a09: 魔軍。故名云戰具也。能持人名大空者也。大
T2215_.58.0695a10: 空高野即身成佛義云。大空位法身同虚空
T2215_.58.0695a12: 煩惱者是所破法也。此因縁所成虚妄倒想
T2215_.58.0695a13: 法故也。無實體性故名曰無相。此性空假有
T2215_.58.0695a14: 法也。或本云。無明也。是説非也。以相況者。
T2215_.58.0695a15: 謂此十佛刹塵數聖衆以執持金剛杵相然而
T2215_.58.0695a16: 標幟佛智甚多而不壞堅固所由云也。況者
T2215_.58.0695a17: 類例義也。疏如來信解至師子座也者。曰牒
T2215_.58.0695a18: 經本而總釋成大意也。此經意而先明所依
T2215_.58.0695a19: 法界宮。次即明翊從侍衞人。次明所在樓閣。
T2215_.58.0695a20: 是初總明所在國土。後別明所居宮殿也。國
T2215_.58.0695a21: 土即宮殿。宮殿即國土也。次列同聞衆各有
T2215_.58.0695a22: 所表。故爲表此翊從者内證眷屬則十佛刹
T2215_.58.0695a23: 塵數菩薩是即法身之萬徳作用義故。法界
T2215_.58.0695a24: 宮次即明此翊從人也。法界宮與翊從者併
T2215_.58.0695a25: 謂是法佛理智分齊故云爾也。亦明宮殿而
T2215_.58.0695a26: 次列同聞衆名事是常例也。亦翊從者兼同
T2215_.58.0695a27: 聞衆也。但初總標同聞衆。後別列其名也。疏
T2215_.58.0695a28: 信解者至名信解地者。且釋信解相也。信者
T2215_.58.0695a29: 是眞實淨信心所也。簡邪假信故也。正者正
T2215_.58.0695b01: 解也。是簡邪智故也。十信三賢十地所有六
T2215_.58.0695b02: 度四攝自利利他。一切有爲無爲功徳皆名
T2215_.58.0695b03: 信解也。無爲法是信解之境界云也。佛果功
T2215_.58.0695b04: 徳即名究竟一切智地是證達義也。信者淨
T2215_.58.0695b05: 信心所也。謂信有徳境而不孤疑義也。以生
T2215_.58.0695b06: 眞實相爲其徳也。解者勝解心所。是印可義
T2215_.58.0695b07: 也。亦智也慧也。能知解其所觀境之義趣徳
T2215_.58.0695b08: 失而不虚謬爲其徳也。信爲初而解爲後也。
T2215_.58.0695b09: 信助解。解成熟信也。疏梵云至神變義者。曰
T2215_.58.0695b10: 明此梵語含此三義也。躍等三義是信解心
T2215_.58.0695b11: 所之所爲。作用功能云也。疏謂從初發至勝
T2215_.58.0695b12: 躍義者。曰釋此三義也。謂依此信解妙用而
T2215_.58.0695b13: 以精進不怠。勤行而修學三密行時。能超越
T2215_.58.0695b14: 無數廣劫所可修學所行諸度。而一生間成
T2215_.58.0695b15: 辨速疾成佛果。是踊躍義也。又是遊戲等義
T2215_.58.0695b16: 者。謂依此三密加持身心極喜悦而好翫三
T2215_.58.0695b17: 密行。則莊嚴佛刹利益衆生成熟六通故。即
T2215_.58.0695b18: 是遊戲即亦神變義。又遊戲是能遊也。神變
T2215_.58.0695b19: 是所遊也。是遊戲於神通行云義也。能遊是
T2215_.58.0695b20: 眼耳身意地四識相應喜樂受是也。所遊是
T2215_.58.0695b21: 天眼等六種智通是也。又能遊是眼耳身意
T2215_.58.0695b22: 四識心王是也。所遊是眼等四識之相應定
T2215_.58.0695b23: 慧等心所是也。又能遊是直六通行是也。所
T2215_.58.0695b24: 遊是此六通之所依縁色心等境界是也。疏
T2215_.58.0695b25: 如人掉動至名遊戲者。是引喩也。能善巧歌
T2215_.58.0695b26: 舞者撃鼓吹笛而動身分搖支節跳踏名曰
T2215_.58.0695b27: 舞。是即遊戲之式儀也。是即令見聞者生欣
T2215_.58.0695b28: 悦嘉見心。是遊戲之能也。疏如是遊戲至自
T2215_.58.0695b29: 在神通者。曰遊戲即是神變言也。疏言毘盧
T2215_.58.0695c01: 至法界樓觀者。依大日如來因位解三密行
T2215_.58.0695c02: 因故。即感得此大樓閣依法功徳云也。一體
T2215_.58.0695c03: 速疾三昧者信解心之所成熟之定名也。一
T2215_.58.0695c04: 體者是一法界體性也。上所云一相一味到
T2215_.58.0695c05: 於實際法是也。即廣大金剛界是也。此法有
T2215_.58.0695c06: 速疾力用。謂令成就能修行者一生間到究
T2215_.58.0695c07: 竟果地之功能故名曰速疾也。即以此法爲
T2215_.58.0695c08: 所觀境成三昧故云一體速疾三昧也。依主
T2215_.58.0695c09: 釋也。若准此疏下釋。一體者諸佛之同體性
T2215_.58.0695c11: 依住此三昧力故。成無量自利利他功徳業
T2215_.58.0695c12: 因。故感此大樓閣報云也。此大樓即是本有
T2215_.58.0695c13: 常住法之依。了因之修成顯現也。不生因之
T2215_.58.0695c14: 新成法殊勝第一如如意寶珠也。如龍樹釋
T2215_.58.0695c15: 論五云。如是雖無明藏中如來之性從本已
T2215_.58.0695c16: 來有自性清淨心。而不待修行之功。無以得
T2215_.58.0695c17: 佛故。如是一切行者雖具修行無量方便。而
T2215_.58.0695c19: 雖説正法依法亦爾也。是依正不二義故也。
T2215_.58.0695c20: 疏於一切實至寶王也者。曰明此閣是非有爲
T2215_.58.0695c21: 造作物。唯眞如實凝然不變殊特無比義也。
T2215_.58.0695c22: 謂自受用佛以妙智力而顯得本有宮殿云
T2215_.58.0695c23: 也。如密嚴經云。此云此諸宮殿。如連備衆
T2215_.58.0695c25: 名云。樓閣。四聲一字苑云。今謂臺上構屋爲
T2215_.58.0695c28: 高無窮至亦徳無中者。曰明此樓高下縱横
T2215_.58.0695c29: 量也。此樓已無邊對何方城定中央義耶云
T2215_.58.0696a01: 也。疏此是遍至一切處也者。曰擧正法身廣
T2215_.58.0696a02: 大相。返明依報樓閣廣大相也。如心地觀經
T2215_.58.0696a03: 説。法身遍滿如虚空。一切如來共修證。自受
T2215_.58.0696a05: 云何。答。法藏起信論疏云。色無礙者如來身
T2215_.58.0696a06: 自在無礙。乃有多種。今略辨四種。一大小無
T2215_.58.0696a07: 礙。謂一一根皆遍法界而亦不壞諸根之性。
T2215_.58.0696a08: 又亦不離諸根之相。二互用無礙。謂諸根相
T2215_.58.0696a10: 依報正報無邊際義。如華嚴經云。華藏世界
T2215_.58.0696a11: 海。法界等無別。莊嚴極清淨。安住於虚空。此
T2215_.58.0696a12: 世界海中。刹種難思議。一一皆自在各不雜
T2215_.58.0696a14: 一一微塵即各攝此無盡刹海。即此刹等復有
T2215_.58.0696a15: 微塵。彼諸塵内復有刹海。是塵塵既其不盡。
T2215_.58.0696a16: 刹刹既其不盡。刹刹亦復不窮。如因陀羅網。
T2215_.58.0696a18: 經云。曩謨盡十方蓮華藏世界不可説不可説
T2215_.58.0696a19: 微塵刹土海會中。常住三世平等一切三寶。
T2215_.58.0696a20: 如上金剛界大曼荼羅三十七尊。并是法佛現
T2215_.58.0696a22: 樓觀至樓閣寶王者。曰釋樓閣之莊嚴中。是
T2215_.58.0696a23: 以比況顯其嚴飾相也。而用此金剛喩意。是
T2215_.58.0696a24: 顯此樓閣諸莊嚴。皆悉常住不滅堅固義故
T2215_.58.0696a25: 也。法身如來無生無滅常住正報身之所居
T2215_.58.0696a26: 依報宮殿。故此亦常住云也。疏何以故至寂
T2215_.58.0696a27: 滅之相者。曰擧所由釋成此樓閣常住眞實
T2215_.58.0696a28: 義也。意云。此法性樓閣寶王。是諸法之至極
T2215_.58.0696a29: 源底。而更無出過於此寶王樓閣勝法物故。
T2215_.58.0696b01: 此是寶王滅一切有爲生滅相。唯有無爲眞
T2215_.58.0696b02: 性理之樓閣云也。第一寂滅之相云故。此樓
T2215_.58.0696b03: 閣不謂眞空假有性也。此樓閣即相眞如實
T2215_.58.0696b04: 際理云也。疏次如來至入法界者。曰。此微妙
T2215_.58.0696b05: 樓閣依如來加被力及行者應見自善根力。
T2215_.58.0696b06: 而以自所變影像。則得見此樓閣云也。此法
T2215_.58.0696b07: 性樓閣是本質境。是疎所縁縁境也。唯佛果
T2215_.58.0696b08: 親見此樓。餘人不能親縁也。令應度者隨諸
T2215_.58.0696b09: 法門者。隨於四重曼荼羅十佛刹微塵數差
T2215_.58.0696b10: 別智印。所樂求根性性欲。則依修行如是若
T2215_.58.0696b11: 干法皆遂得見入此樓殿云也。諸法門表像
T2215_.58.0696b12: 者。是十佛刹微塵數持金剛者差別智印。乃
T2215_.58.0696b13: 至世天龍神等智印是也。修行此等四重本
T2215_.58.0696b14: 法標幟行人皆得入法界樓云也。大毘婆娑
T2215_.58.0696b15: 論云。見者眼眼識所見。聞是耳耳識所聞。觸
T2215_.58.0696b17: 童子至應廣明者。曰引入樓比類之相者。如
T2215_.58.0696b18: 八十華嚴第七十九云。爾時善財童子恭敬右
T2215_.58.0696b19: 繞彌勒菩薩已而白言。唯願大聖開樓閣門
T2215_.58.0696b20: 令我得入。時彌勒菩薩前詣樓閣彈指出聲。
T2215_.58.0696b21: 其門即開命善財入。善財心喜入已還閉。見
T2215_.58.0696b22: 其樓閣廣博無量同於虚空。阿僧祇寶以爲
T2215_.58.0696b24: 光明。如是等無量阿僧祇諸莊嚴具以爲莊
T2215_.58.0696b25: 嚴具。又見其中有無量百千諸妙樓閣。一一
T2215_.58.0696b26: 嚴飾悉如上説。廣博嚴麗同虚空。不相障礙
T2215_.58.0696b27: 又無雜亂。善財童子於一處中見一切處一
T2215_.58.0696b28: 切諸處悉如是見。爾時善財童子見毘盧遮
T2215_.58.0696b29: 那莊嚴藏樓閣。如是種種不可思議自在境
T2215_.58.0696c01: 界。生大歡喜踊躍無量。身心柔軟離一切想
T2215_.58.0696c02: 除一切障滅一切惑。所見不忘。所聞能憶。所
T2215_.58.0696c05: 問此法界宮内樓閣内外安立状相如何。答
T2215_.58.0696c06: 多如大日經第五入祕密曼荼羅品並供養法
T2215_.58.0696c07: 及品疏等具明。臨彼文可知。又樓内種種莊
T2215_.58.0696c08: 嚴相。如已所引毘盧舍那莊嚴藏樓閣内種
T2215_.58.0696c09: 種莊嚴相也。又如佛地論第一明受用身佛土
T2215_.58.0696c10: 也。疏菩薩之身至當知又爾者。謂法界宮者
T2215_.58.0696c11: 是金剛智所縁境。境是智所依也。身是爲所
T2215_.58.0696c12: 依止義。故説法界宮爲身也。凡是萬徳所依
T2215_.58.0696c13: 故説爲身也。又大樓閣是不異正法三昧耶
T2215_.58.0696c14: 身也。三昧耶身者是平等身義也。是即佛身
T2215_.58.0696c15: 故。又祕藏記云。法身微細身。五大所成。虚空
T2215_.58.0696c16: 又五大所成。草木又五大所成。法身微細身
T2215_.58.0696c17: 虚空乃至草木一切處無不遍。是虚空是草
T2215_.58.0696c18: 木即法身。於肉眼雖見麁色草木。於佛眼微
T2215_.58.0696c20: 文是明法佛自證身及器界事也。是説者即
T2215_.58.0696c21: 約法然五大色等成此説也。礙非約隨縁無
T2215_.58.0696c22: 常五大色等也。故聲字實相義云。顯形表等
T2215_.58.0696c23: 色。内外依正具。法然隨縁有。能迷亦能悟
T2215_.58.0696c25: 諸顯教中以四大爲非情。密教則説此爲如
T2215_.58.0696c26: 來三昧耶身。四大等不離心大。心色雖異其
T2215_.58.0696c27: 性即同。色即心心即色。無障礙。智即境境即
T2215_.58.0696c28: 智。智即理理即智自在。雖有能所二生都絶
T2215_.58.0697a01: 與此所言大樓閣爲身義。其差別如何。答先
T2215_.58.0697a02: 法界宮爲身義。是心所依義。又大樓閣爲身
T2215_.58.0697a03: 義是身之所依義也。心身不二故。遂法界宮
T2215_.58.0697a07: 爲師子座者。謂此中身者頗異前云身義也。
T2215_.58.0697a08: 意云。以因位修行力而説爲果位。成所依義
T2215_.58.0697a09: 爲身義故也。此中唯菩薩十地爲十也。妙覺
T2215_.58.0697a10: 果地爲第十一地也。又有取十信三賢菩薩心
T2215_.58.0697a11: 堅固勇猛之力。是與初地爲所依故也。故疏
T2215_.58.0697a12: 釋論云至獅子座者。謂引證成獅子座義也。
T2215_.58.0697a13: 喩法可知之。疏今此宗明至空過義也者。謂
T2215_.58.0697a14: 明此密宗實義也。唯入祕密位品意。此大宮
T2215_.58.0697a15: 殿所依之大蓮華王之莖。以金剛手菩薩爲其
T2215_.58.0697a16: 莖意即此義歟。此以勇猛堅固物爲所依止義。
T2215_.58.0697a17: 也。勇健菩提心等者。凡大菩提心用如金剛
T2215_.58.0697a18: 堅固以不屈伏力。而爲諸佛作佛事所依故。
T2215_.58.0697a19: 以菩薩身爲獅子座云也。薩埵是勇健義故
T2215_.58.0697a20: 也。唯上文云意。行者以此三密方便自淨三
T2215_.58.0697a21: 業。即爲如來三密之所加持。乃至能於此生
T2215_.58.0697a22: 滿足地波羅蜜。不復經歴劫數備修諸治行
T2215_.58.0697a23: 者。此義意也。此是約修得菩提心爲言。此上
T2215_.58.0697a24: 所牒文分二。初明法後合喩可悉。又若准此
T2215_.58.0697a25: 疏下文。本有性得菩提心名薩埵故。所云獅
T2215_.58.0697a26: 子座理實是本有勇健菩提心可名獅子座
T2215_.58.0697a27: 歟。故金剛頂經云。普賢法身遍一切能爲三
T2215_.58.0697a28: 界自在主。無始無終無生滅。性相常住等虚
T2215_.58.0697b01: 即氏義意也。疏若淺略至獅子座者。謂如法
T2215_.58.0697b02: 華信解品説。世尊大恩以希有事憐愍教化
T2215_.58.0697b03: 我等利益。若以頂戴兩肩荷負於恒沙劫亦
T2215_.58.0697b05: 釋歸本經也
T2215_.58.0697b06:
T2215_.58.0697b07:
T2215_.58.0697b08:
T2215_.58.0697b09:大日經住心品疏私記第三
T2215_.58.0697b10: 上來是釋師子座義已畢。疏其金剛名曰至
T2215_.58.0697b11: 同聞衆也者下。第六列同聞衆名中是牒經
T2215_.58.0697b12: 本文而總釋其意也。疏曰佛所説至眷屬耶
T2215_.58.0697b13: 者。是問也。問同聞衆所由也。疏答曰譬如國
T2215_.58.0697b14: 王至不疑故者。此答也。謂引世間王法治國
T2215_.58.0697b15: 例。而況類出世法王攝化諸衆生化儀適棧
T2215_.58.0697b16: 垂應而令生感義也。意云。是爲於帝王治國
T2215_.58.0697b17: 界之法則。所以顯某甲群臣之承政令行其
T2215_.58.0697b18: 事人之名字者。以此爲印驗。而餘外官寮及
T2215_.58.0697b19: 國内人民悉令取信故云也。此疏所言。國王
T2215_.58.0697b20: 若有政令必先居外朝者。是與此疏下所云
T2215_.58.0697b21: 如來内證之智設以神力加持亦不可示人。
T2215_.58.0697b22: 前云奮迅示現無盡莊嚴藏者。皆外用之迹
T2215_.58.0697b23: 耳。義是即同意也。謂内有無邊智性故。以此
T2215_.58.0697b24: 爲所依本。而外表無盡莊嚴之相迹云也。故
T2215_.58.0697b25: 約喩云外朝也。疏其時王在某處與某甲大
T2215_.58.0697b26: 臣等者。凡總意云。明上如是我聞一時薄伽
T2215_.58.0697b27: 梵一切持金剛者。皆悉集會等文。是皆證信
T2215_.58.0697b28: 序云意也。凡明大眷屬意是有二義。一者。爲
T2215_.58.0697b29: 證眞聖王説故者。此文證也。二者大聖法王
T2215_.58.0697c01: 與智徳長宿良賢大臣倶驗議而宣政令故
T2215_.58.0697c02: 也。豈有虚誑謬説之義耶云也。是義證也。疏
T2215_.58.0697c03: 法王亦爾至復生信者。是合也。此同聞衆中
T2215_.58.0697c04: 既有大菩薩衆。故知是佛説大乘無上法也。
T2215_.58.0697c05: 疏虚空無垢至金剛也者。下正列持金剛者
T2215_.58.0697c06: 名中有十九句。此其初也。始從此虚空無垢
T2215_.58.0697c07: 至于第五善行歩此五人。是表示因行證入
T2215_.58.0697c08: 方便究竟義次第也。能持此五法人名持金
T2215_.58.0697c09: 剛者也。此無差別中有差別義也。此虚空無
T2215_.58.0697c10: 垢者。是本有性得菩提心體也。本性清淨如
T2215_.58.0697c11: 虚空無垢累染汚也。取此中虚空離二邊。亦
T2215_.58.0697c12: 無四咎也。一離執取義。謂虚空不可以手執
T2215_.58.0697c13: 取。不可以心執取。離四句相故。二離戲論言
T2215_.58.0697c14: 説。謂不可言有性。不可言無性。不可言有無
T2215_.58.0697c15: 倶性。不可言有無倶非性也。是皆戲論性故。
T2215_.58.0697c16: 何以故虚空非有。謂虚空相從本無所有物。
T2215_.58.0697c17: 衆相寂滅故。何以故。虚空非無。謂虚空六大
T2215_.58.0697c18: 法隨一所攝故。於色等所造法有増上縁。令
T2215_.58.0697c19: 生諸有色法故也。虚空不有無倶相者。有與
T2215_.58.0697c20: 無其性是相違故不倶住云也。虚空非有無
T2215_.58.0697c21: 倶非相者。非無空無性。非有有相有礙相故。
T2215_.58.0697c22: 如有無倶非義。菩提心亦爾云也。是故心地
T2215_.58.0697c23: 觀經云。法身體遍諸衆生。萬徳凝然性常住。
T2215_.58.0697c24: 不生不滅無去來。不一不異不斷常。法界遍滿
T2215_.58.0697c25: 如虚空。一切如來共修證。遠離一切諸分別。
T2215_.58.0697c27: 者。若據深祕釋。如菩提心論云。令修行者於
T2215_.58.0697c28: 内心中觀日月輪。由作此觀。照見本心湛然
T2215_.58.0697c29: 清淨猶如滿月光遍虚空無所分別。又云。一
T2215_.58.0685a02: No.2215[cf.No.1796]
T2215_.58.0685a03:
T2215_.58.0685a04:
T2215_.58.0685a05: 疏薄伽梵經本地法身者。此擧所具徳而
T2215_.58.0685a06: 顯能具此徳人。是即中胎大日如來也。本地
T2215_.58.0685a07: 法身者是自性法身也。是疏第二十云。次即
| T2215_.58.0685a08: | 入中惡 | 長聲 | 字是方便也。此是毘盧遮那本地 |
| T2215_.58.0685a10: | 界。唯佛與佛乃能知之 | 云云 | 又第三云。毘盧 |
| T2215_.58.0685a11: | 遮那本地常心花臺具體 | 云云 | 此義如涅槃經 |
| T2215_.58.0685a13: | 常恒無變 | 云云 | 又大日經云。我覺本不生。出過 |
| T2215_.58.0685a15: | 空。如實相智生。已離一切暗第一實無垢 | 云云 |
T2215_.58.0685a17: 義也。自他受用等功徳是末也。法性身尚是
T2215_.58.0685a18: 本也。謂自性法身者是約本有常住不變義
T2215_.58.0685a19: 也。自受用身者是約修因覺滿而今受所顯
T2215_.58.0685a20: 得本有常住樂徳義即立自受用號也。地者
T2215_.58.0685a21: 所依義也。法身者是萬徳之所依性義。是有
T2215_.58.0685a22: 爲無爲之功徳之所依之本體也。法是所依
T2215_.58.0685a23: 止義。又法身是功徳聚集義也。是積集諸功
T2215_.58.0685a24: 徳故也。若依十住心論意。彼論第十云。薄伽
| T2215_.58.0685a25: | 梵者總覺塵數諸尊徳號 | 云云 | 疏次云如來是 |
T2215_.58.0685a27: 佛中大日尊。是即能加持者也。即是自性法
T2215_.58.0685a28: 身佛也。約一切功徳所依自性法爾常住義
T2215_.58.0685a29: 邊名自性法身。兼即約自受法樂義邊名自
T2215_.58.0685b01: 受用身。依此義意故。高野大師二教論及付
T2215_.58.0685b02: 法傳等云。自性自受用身。又云。自受用法身
T2215_.58.0685b03: 也。疏其所住處經加持住處者。此所加持身
T2215_.58.0685b04: 是自他受用身。又變化等流身是也。此自他
T2215_.58.0685b05: 受用身等功能是自性自受用佛之所加持
T2215_.58.0685b06: 故。自性自受用身名能加持也。如教時義云。
T2215_.58.0685b07: 大日經云。佛住如來加持。義釋云。能加持
T2215_.58.0685b08: 身住所加持身。其能加持身是理法身。所加
| T2215_.58.0685b09: | 持身是自受用身他受用身變化身 | 云云 | 此文出 教時義 |
| T2215_.58.0685b10: | 第一 也 | 又般若僧正大日經疏略抄云。加持身者 |
T2215_.58.0685b12: 亦名字門是具足佛也。亦名具身加持也。其
| T2215_.58.0685b13: | 住所者即通受用變化身也。有四種法身也 | 文 |
T2215_.58.0685b15: 一者自性身。二者受用身。三者變化身。四者
T2215_.58.0685b16: 等流身。問何等自性身。餘亦爾號。答且毘
T2215_.58.0685b17: 盧遮那佛云自性身。四方者佛云受用身。金
T2215_.58.0685b18: 剛蓮華等菩薩云變化身。外金剛部云等流
T2215_.58.0685b19: 身。又問上所引教時義文意何。答教時義意
T2215_.58.0685b20: 云。自他受用已下名所加持身也。是處即是
T2215_.58.0685b21: 能加持自性自受用佛之所之處云也。故此
| T2215_.58.0685b22: | 疏下第七云。從此自證身復起加持身 | 云云 | 此 |
T2215_.58.0685b24: 日如來之能加持義。而翻影顯此句下必可有
| T2215_.58.0685b25: | 所加持四種法身義也 | 先徳於此處文句多雖致 劬勞。未盡此正意也 | 疏 |
T2215_.58.0685b27: 也。心王大日尊。如三世諸佛所住法今佛亦
T2215_.58.0685b28: 既止住。自他受用變化等流身即是所加持
T2215_.58.0685b29: 處云也。故安然教時義第一云。大日經中能
T2215_.58.0685c01: 加持清淨法身住所加持自受用身。一切内
T2215_.58.0685c02: 證法身眷屬亦現自受用身。集會十方界示
T2215_.58.0685c03: 現無盡海會莊嚴佛藏與此會同。又於十方
T2215_.58.0685c04: 界現普賢等諸菩薩身説眞言道。而此法界
T2215_.58.0685c05: 宮中唯有佛身都無生死中人。如此一切海
T2215_.58.0685c06: 會諸佛皆是因地心心所法。九識心王成法
T2215_.58.0685c07: 性身之時。一切心所等皆入果界轉成法門
T2215_.58.0685c08: 眷屬。是法身也。今住加持集法界宮共受法
T2215_.58.0685c09: 樂是自受用身。遍滿十方是他受用身。現諸
T2215_.58.0685c10: 菩薩是變化身。然此大日三身常一體故。衆
| T2215_.58.0685c11: | 生隨機即一開三。教分張亦復不同 | 云云 |
T2215_.58.0685c13: 約此教時義。文中初能加持乃至是法身也
T2215_.58.0685c14: 者。此意云。約所加持身中有四種法身。中自
T2215_.58.0685c15: 受用身是勝故。先初雖擧自受用身。而終攝
T2215_.58.0685c16: 他受用變化等流身也。又是他受用變化等
T2215_.58.0685c17: 流身亦有自受用義故。總亦名自受用身也。
T2215_.58.0685c18: 能加持清淨法身者。是示出纒位離垢清淨
T2215_.58.0685c19: 理智即一法身。是即爲安樂解脱果徳也。所
T2215_.58.0685c20: 加持身者。是示自在變化所現權實二身也。
T2215_.58.0685c21: 問何故今所加持身名云他受用身等耶。答
T2215_.58.0685c22: 是顯示自證化他二種徳之周備義故。總名
T2215_.58.0685c23: 自他受用身也。問明此義之文證有何處耶。
T2215_.58.0685c24: 答二教論中有此文證也。故彼論下卷云。大
T2215_.58.0685c25: 日經云。一時薄伽梵住如來加持廣大金剛
T2215_.58.0685c26: 法界宮。一切持金剛者皆悉集會。乃至諸大
T2215_.58.0685c27: 菩薩前後圍繞而演説法。所謂越三時如來
| T2215_.58.0685c28: | 之日加持故。身語意平等句法門 | 此明自性 身説法 | 時 |
T2215_.58.0686a01: 首。毘盧遮那如來加持故奮迅示現身語意
| T2215_.58.0686a02: | 平等無盡莊嚴藏 | 此明受用 身説法 | 毘盧遮那佛身或 |
T2215_.58.0686a04: 遮那一切身業一切身語業一切意業一切
| T2215_.58.0686a05: | 處一切時於有情界宣説眞言道句法 | 此明變化 身説法 |
| T2215_.58.0686a07: | 十方宣説眞言道清淨句法 | 此明等流身説法。等 者擧金剛蓮花手兼 |
| T2215_.58.0686a08: | 等外金剛部諸尊。此經四種法身亦具 竪横二義。文勢可知也。已上論文 | 解云。是文方 |
T2215_.58.0686a10: 耳。又於自性法身自證功徳。彼十地滿足菩
T2215_.58.0686a11: 薩尚不能了知此境界也。然於此自受用身
T2215_.58.0686a12: 更有二重。一者自性自受用身。是唯有自證
T2215_.58.0686a13: 徳也。即是非餘人親見聞境界也。是則能加
T2215_.58.0686a14: 持大日如來也。此疏第三云。毘盧遮那本地
| T2215_.58.0686a15: | 常心即是花臺具體 | 云云 | 又第二十云。次即入 |
| T2215_.58.0686a16: | 中惡 | 長聲 | 字宇是方便也。此是毘盧遮那佛 |
| T2215_.58.0686a18: | 之境界。唯佛與佛乃能知之 | 云云 | 二者自他受 |
T2215_.58.0686a20: 第三云。四佛四菩薩醍醐果徳如衆實倶成
| T2215_.58.0686a21: | 云云 | 又安之教時義一云。胎藏界會中臺八 |
T2215_.58.0686a23: 諸大心衆他受用身。第三重中釋迦佛等名
| T2215_.58.0686a24: | 變化身。九界眷屬名等流身 | 文 | 又第二十云。 |
T2215_.58.0686a26: 界中作八葉分別説耳。又云。觀音文殊普賢
T2215_.58.0686a27: 彌勒已在八葉中。即大日如來大法身也。爲
| T2215_.58.0686a28: | 度人故漸出于外 | 云云 | 又云。是故八葉皆是大 |
T2215_.58.0686b01: 能度人。何以故。此處微妙寂絶出邊過心量
| T2215_.58.0686b02: | 法何示人耶 | 云云 | 故知。是明八葉四佛四菩薩 |
T2215_.58.0686b04: 遍自證化他二義意者。如疏第二十云。復以
T2215_.58.0686b05: 加持神方普現身口意。遍滿生死中。當知此
T2215_.58.0686b06: 則是方便也。若離方便如來本地尚不可説。
T2215_.58.0686b07: 何況以示人耶。不可爲諸上道等菩薩説。何
T2215_.58.0686b08: 況流入生死中耶。以此方便同於大空而現
T2215_.58.0686b09: 衆像。當知一切大會曼荼羅皆是一身無別
T2215_.58.0686b10: 身也。即是普門身也。即是法界身即是金剛
T2215_.58.0686b11: 界身。又云。漸次流出漸入第一院次至第二
T2215_.58.0686b12: 院次至第三院。雖作如此流出亦不離普門
| T2215_.58.0686b13: | 之身。其八部之衆皆普賢色身之境界 | 云云 | 又 |
T2215_.58.0686b15: 時心數無不入即金剛界中成如來内證功徳
| T2215_.58.0686b16: | 差別智印 | 云云 | 解云。此等文。是明所加持之自 |
T2215_.58.0686b18: 義也。疏既從遍一切處加持力生者。意云。此
T2215_.58.0686b19: 示其所加持身皆是即從能加持之自性受用
T2215_.58.0686b20: 法身。如來不思議業力之所現也。何以故。
T2215_.58.0686b21: 是大日如來之周遍法界自性身之所起。差
T2215_.58.0686b22: 別功徳分位不同義。名爲所加持處故也。故
T2215_.58.0686b23: 疏第二十云。八葉及中臺五佛四菩薩豈異
| T2215_.58.0686b24: | 身乎。即一毘盧遮那身等 | 云云 | 是義意云。明能 |
T2215_.58.0686b26: 荼羅。雖既成能現與所現身不同。而即一無
T2215_.58.0686b27: 別義耳。此遍一切處者。此疏下文所釋普賢
T2215_.58.0686b28: 義同意也。其文云。普是遍一切處義賢是最
T2215_.58.0686b29: 妙善義。謂菩提心所起願行及身口意悉皆
T2215_.58.0686c01: 平等。遍一切處。純一妙善備具衆徳故以爲
| T2215_.58.0686c02: | 名 | 云云 | 此中遍一切處者。是指十方法界處。故 |
T2215_.58.0686c04: 空隙處。又金剛頂經説云。三十七尊皆名普
T2215_.58.0686c05: 賢。故又用心次第云。大圓鏡智。是則三十七
| T2215_.58.0686c06: | 尊。皆是名普賢 | 云云 | 故知。此遍一切處加持力 |
T2215_.58.0686c08: 尊遍法界加持力用。即現自受用他受用等
T2215_.58.0686c09: 四種重曼荼羅聖衆。名爲遍一切處加持
| T2215_.58.0686c10: | 已上約 | 力生云也 | 已上約法身果地明能現所現相對 加持義也。是展轉増多加持義也 |
T2215_.58.0686c12: 能周遍力用也。謂此眞如本覺。是爲一切
T2215_.58.0686c13: 法之體性故。爲一切法之因縁故也。此本覺
T2215_.58.0686c14: 能遍在一切有爲無爲諸法。故云遍一切處
T2215_.58.0686c15: 也。故經云。普賢法身遍一切能爲三界自
T2215_.58.0686c16: 在主。無始無終無生滅。性相常住等虚空。一
T2215_.58.0686c17: 切衆生所有心堅固菩提名薩埵。心住不動
T2215_.58.0686c18: 三摩地修習決定名金剛利衆生事諸悉地慈
T2215_.58.0686c19: 悲哀愍爲加持。此頌中以上一行二句。爲
T2215_.58.0686c20: 此中證文也。是中方明本覺正因力故也。後
T2215_.58.0686c21: 一行。是明修得助縁力也。是意云。所以證得
T2215_.58.0686c22: 此修得始覺法身者。即依性得本覺之加被
T2215_.58.0686c23: 力。故而此始覺佛果生云也。又所以顯得此
T2215_.58.0686c24: 本覺法身理性者。依修得一切加持力故。方
T2215_.58.0686c25: 得顯得此之遍一切處法身果。而攝持命不
T2215_.58.0686c26: 失故云遍一切處加持生也。以顯得本覺。
T2215_.58.0686c27: 即是爲始覺生義也。此義如金光明經第二
| T2215_.58.0686c28: | 云。智障清淨能現法身 | 云云 | 已上性得本覺修得始 覺相對明。是遍一切 |
| T2215_.58.0686c29: | 處加持力生義。是性 得修得相對加持義也 | 又以此自性自受用身之 |
T2215_.58.0687a02: 作利益。名遍一切處加持力生也。是但有成
T2215_.58.0687a03: 他受用身等之加持衆生用故名加持力生
T2215_.58.0687a04: 也。若依此義意者。訓釋應言。隨遍一切處而
| T2215_.58.0687a05: | 生加持力。方成利益諸衆生也 | 已上約利益衆生 義。明加持力生 |
| T2215_.58.0687a06: | 義 也 | 是即感應和合加持義也。此加持言通自 |
| T2215_.58.0687a07: | 行化他也 | 已上略有四重加 持義計應知之 | 疏即與無相法身無 |
T2215_.58.0687a09: 歸攝密嚴所功徳法身而即示無二無別義。
T2215_.58.0687a10: 是顯與密所説法身本性雖一體。法身隨所
T2215_.58.0687a11: 被機根淺深顯示麁細不同身義也。是爲除
T2215_.58.0687a12: 遣妄情。謂色心等有爲諸法實有之迷執故
T2215_.58.0687a13: 且雖建立無相法身義。若迷執除遣已時遂
T2215_.58.0687a14: 顯説功徳法身境也。所以以假立法身義。而
T2215_.58.0687a15: 令歸入眞實自性法身而混融無隔義故即言
T2215_.58.0687a16: 無相法身無二無別也。又解。以功徳法身即
T2215_.58.0687a17: 爲無相法身。無相法身即爲自性法身。而
T2215_.58.0687a18: 與餘受用身等三身爲所依體。故言無相法
T2215_.58.0687a19: 身無二無別也。無二無別者。爲同一體性法
T2215_.58.0687a20: 身義也。於所加持身者。此明大日能加持自
T2215_.58.0687a21: 性法身。與所加持自他受用身。倶皆相應而
T2215_.58.0687a22: 爲自性法身義也。故三十七尊禮懺云。如上
T2215_.58.0687a23: 金剛界大曼荼羅三十七尊并是法佛現證菩
| T2215_.58.0687a24: | 提内眷屬毘盧舍那互體 | 云云 | 是明自他受用 |
| T2215_.58.0687a26: | 界遍照如來五智所成四種法身等 | 云云 | 又分 |
T2215_.58.0687a28: 化并等流佛徳三十六皆同自性身。并以法
| T2215_.58.0687a29: | 界身。總成三十七尊 | 云云 | 此等文皆説能加持 |
T2215_.58.0687b02: 性法然法身云也。問。功徳法佛名無相法身
T2215_.58.0687b03: 意如何。答。法佛遠離有爲麁相五蘊故且名
T2215_.58.0687b04: 無相。雖爾尚有無爲細相五蘊故亦名有相。
T2215_.58.0687b05: 如密嚴經云。遠離諸分別。亦非無覺了。無
| T2215_.58.0687b06: | 有我。意根惠根常悦樂 | 云云 | 又云。得解脱智惠 |
| T2215_.58.0687b07: | 如來微妙身。云何爲涅槃。是滅壞之法 | 云云 | 故 |
T2215_.58.0687b09: 故。云何非相一切衆生相不現故。云何非相
| T2215_.58.0687b10: | 非非相。相非相不決定故 | 云云 | 問。功徳法身名 |
T2215_.58.0687b12: 者無有十相。所謂色聲香味觸生住異滅男
| T2215_.58.0687b13: | 女相 | 云云 | 又涅槃經三十八云。第色是無常 |
T2215_.58.0687b15: 是無常。因滅是識獲得解脱常住之識。如色
T2215_.58.0687b16: 即是苦因滅。是色。獲得解脱安樂之色。受想
T2215_.58.0687b17: 行識亦復如是。如色即是空因滅空色獲得
T2215_.58.0687b18: 解脱非空之色。受想行識亦復如是。如色是
T2215_.58.0687b19: 無我因滅是色獲得解脱眞我之色。受想行
T2215_.58.0687b20: 識亦復如是。如色是不淨因。滅是色獲得解
| T2215_.58.0687b21: | 脱清淨之色。受想行識亦復如是 | 云云 | 又祕藏 |
T2215_.58.0687b23: 等微細身。如虚空者稱周遍法界理耳。非無
| T2215_.58.0687b24: | 其體 | 云云 | 又解。如來心王乃至加持力生。即與 |
T2215_.58.0687b26: 與修成覺滿法法身同歸無別義也。是意如
T2215_.58.0687b27: 大唐醴泉寺超悟法師新譯六波羅蜜經疏第
T2215_.58.0687b28: 一云。何乃令發如是願。爲佛應身刹那遷變
T2215_.58.0687b29: 化身佛者。疾入涅槃功徳法身湛然常住。以
T2215_.58.0687c01: 是歸依清淨法身。超悟師解曰。言應身者是
T2215_.58.0687c02: 勝應身。唯識論名他受用身。從佛平等性智
T2215_.58.0687c03: 顯現。應大菩薩名曰應身。此是有爲無漏之
T2215_.58.0687c04: 身故。有刹那念念生滅故。言遷變化身佛者
T2215_.58.0687c05: 是劣應身。唯識論名變化身也。成所作智出
T2215_.58.0687c06: 現此身八相成道。爲於地前二乘凡夫故現此
T2215_.58.0687c07: 身縁盡息化故。曰疾入功徳法身湛然常住
T2215_.58.0687c08: 者。本有功徳修成功徳總名功徳法身。修成
T2215_.58.0687c09: 功徳自受用身性同本有。倶不生滅。是疑然
T2215_.58.0687c10: 常故曰湛然。眞如法身及自受用普並具四
T2215_.58.0687c11: 徳。常樂我淨故曰常住。常是法身住是報身。
T2215_.58.0687c12: 名爲常住佛。報身者四智菩提以之爲體。此
T2215_.58.0687c13: 菩提智金光明經名如如智。佛法身者名法
T2215_.58.0687c14: 如如。故法與報並是。疑然。又不生名常。不
T2215_.58.0687c15: 生名常。不滅名住亦名常住。以是歸依清淨
T2215_.58.0687c16: 法身者。總結願求。又云。經曰。無邊眞實功徳
T2215_.58.0687c17: 常住不變。諸根相好智惠光明周遍法界。皆
T2215_.58.0687c18: 從出世無漏菩提之所生故。不可思議超過
T2215_.58.0687c19: 世智。疏曰。無邊眞實常住不變者。從者從因
T2215_.58.0687c20: 至果。名爲所起。因是能起果是所起。因行有
T2215_.58.0687c21: 邊果徳無邊。因行無常。果徳是常。故涅槃經
T2215_.58.0687c22: 云。菩薩五蘊三世所攝。如來五蘊非三世攝。
T2215_.58.0687c23: 又陳如名云。捨無常色獲得常色。受想行識
T2215_.58.0687c24: 亦復如是。既苻此經應信斯解。諸根相好智
T2215_.58.0687c25: 惠光明遍法界者如來報身。眼等諸根色等
T2215_.58.0687c26: 諸境具無量相具無量好。無量智惠。無量光
T2215_.58.0687c27: 明。皆遍法界故曰智光遍法界也。言智光者。
T2215_.58.0687c28: 諸佛智惠自無暗障能破衆生無明暗障故曰
T2215_.58.0687c29: 光明。智惠即光明持業釋也。皆從出世無漏
T2215_.58.0688a01: 善根之所生者。結果由因。果即常住圓滿報。
T2215_.58.0688a02: 因即出世無漏善根。不可思議超世智者。非
T2215_.58.0688a03: 尋思境名不可思。非語言及名不可思議。世
T2215_.58.0688a04: 智有爲。佛智無爲。故曰超過。又同經曰。諸佛
T2215_.58.0688a05: 妙體即法身清淨解脱同眞際。唯如是等説
T2215_.58.0688a06: 可知。此大疏深意也。又重解。疏如來心王諸
T2215_.58.0688a07: 佛住。而住其中者。修得始覺法界體性智之
T2215_.58.0688a08: 根本大日如來。即依住始覺修成之大圓鏡
T2215_.58.0688a09: 智不動佛。平等性智寶生佛。妙觀察智無量
T2215_.58.0688a10: 壽佛。成所作智不空成就佛之位。及普賢文
T2215_.58.0688a11: 殊觀音彌勒菩薩之四攝行。四無量心行。四
T2215_.58.0688a12: 徳波羅蜜徳。乃是初重曼荼羅位。諸佛菩薩
T2215_.58.0688a13: 行位。乃至第二三四重。一切曼荼羅位云也。
T2215_.58.0688a14: 法界體性智。是餘諸四智等之體也。四智等
T2215_.58.0688a15: 是法界智之相用也。法界智體即住四智用
T2215_.58.0688a16: 中。法界智性即住住四智相中。故云如來心
T2215_.58.0688a17: 王諸佛住而住其中也。疏既從遍一切處加
T2215_.58.0688a18: 持力生者。是若有人問。如是四重曼荼羅法
T2215_.58.0688a19: 身如來甚深無量境界。是從何處顯現出生
T2215_.58.0688a20: 者。即應答是人言。是從遍一切處加持力生
T2215_.58.0688a21: 也此遍一切處加持力生也。此遍一切處加
T2215_.58.0688a22: 持力有二意。一者依正因力生。二者依助縁
T2215_.58.0688a23: 力生也。初依正因力生者。依一切衆生普所
T2215_.58.0688a24: 具足本有性得遍法界本覺法身力用之加持
T2215_.58.0688a25: 助故。一切諸佛發菩提心修菩提行。遂昇始
T2215_.58.0688a26: 覺法身果位也。依是意故起信論云。眞如熏
T2215_.58.0688a27: 習義有二種。一者自體相熏習。二者用熏習。
T2215_.58.0688a28: 自體相熏習者。從無始世來具無漏法。備有
T2215_.58.0688a29: 不思議業作境界之性。依此二義恒常熏習。
T2215_.58.0688b01: 以有力故能令衆生厭生死苦樂求涅槃自
| T2215_.58.0688b02: | 信己身有眞如法發心修行 | 云云 | 意云。是又即 |
T2215_.58.0688b04: 云。答雖有外縁之力而内淨法未有熏習者。
| T2215_.58.0688b05: | 且不能究厭生死苦樂求涅槃 | 云云 | 又金剛頂 |
T2215_.58.0688b07: 始無終無生滅性相常住等虚空。一切衆生
T2215_.58.0688b08: 所有心堅固菩提名薩埵。利衆生事諸悉地
| T2215_.58.0688b09: | 慈悲哀愍爲加持 | 云云 | 意云。諸佛是以性得本 |
T2215_.58.0688b11: 覺佛果而執持不失是加持義也。此意如金
T2215_.58.0688b12: 光明第二云。依於法身得顯現故。二者依應
T2215_.58.0688b13: 化佛身等之助縁力而得生始覺佛果者。依
T2215_.58.0688b14: 諸佛菩薩菩提心所起願行。及身口意悉皆
T2215_.58.0688b15: 平等。遍一切處而利益安樂一切罪生之助
T2215_.58.0688b16: 縁力故。復一切諸佛今方證得修始覺菩提
T2215_.58.0688b17: 果而執持不失故也。亦是加持義也。故起信
T2215_.58.0688b18: 論云。雖有正因熏習力者。若不遇諸佛菩薩
T2215_.58.0688b19: 善智識等以之爲縁能自斷煩惱入涅槃者。
| T2215_.58.0688b20: | 則無有是處 | 云云 | 又如前金剛頂經云。普賢法 |
T2215_.58.0688b22: 事諸悉地慈悲哀愍爲加持。此中意如金光
T2215_.58.0688b23: 明第二云。依法如如如如智説種種佛法種
| T2215_.58.0688b24: | 種獨覺法種種聲聞法 | 云云 | 又云。我法身者清 |
| T2215_.58.0688b26: | 益等 | 文 | 謂應化等流身等佛則以法身佛爲本 |
T2215_.58.0688b28: 又云。又此疏下文云。普賢菩薩者。普是遍一
T2215_.58.0688b29: 切處義。賢是最妙善義。謂菩提心所起行願
T2215_.58.0688c01: 及身口意悉皆平等遍一切處。純一妙善備
| T2215_.58.0688c02: | 具衆徳。故以爲名 | 云云 | 解云。已上文是明依佛 |
T2215_.58.0688c04: 持不令失故名加也。問。如是依本覺正因力
T2215_.58.0688c05: 及諸佛菩薩之助縁加持力故所顯得始覺智
T2215_.58.0688c06: 佛果與此本覺無相本有凝然常住理同異義
T2215_.58.0688c07: 何耶。答。疏即與無相法身無二無別者。又
T2215_.58.0688c08: 是明本覺與始覺無異義也。謂顯得本覺名
T2215_.58.0688c09: 爲始覺也。始覺歸本覺時始本即一義也。故
T2215_.58.0688c10: 法花云。如是本末究竟等者是義耳。是本始
T2215_.58.0688c11: 二覺離有爲諸相故名爲無相也。萬徳所依
T2215_.58.0688c12: 義故名法身也。又若約理智釋之者。本覺本
T2215_.58.0688c13: 有法身性是理也。修成始覺是智也。始覺還
T2215_.58.0688c14: 本覺時。理即智也智即理也。境智無二義是
T2215_.58.0688c15: 名無相法身無二無別義也。法寶師云。金光
T2215_.58.0688c16: 明經三身品云。法如如如如智爲法身。即是
T2215_.58.0688c17: 自受用及眞如爲法身也。經云。法身無異異
| T2215_.58.0688c18: | 無刹那故。佛身於諸常中最爲第一也 | 云云 | 即 |
T2215_.58.0688c20: 故爲衆生不可示不可説。衆生不可悟解境
T2215_.58.0688c21: 界也。而何諸衆生可見聞覺知之耶。答。疏而
T2215_.58.0688c22: 以自在神力令一切衆生見身密之色至名加
T2215_.58.0688c23: 持處也者。是明法佛以自在神通不可思議
T2215_.58.0688c24: 變化方便力。住普現色身三昧而巧示現第
T2215_.58.0688c25: 一第二第三重曼荼羅中色身。隨其所應利
T2215_.58.0688c26: 益安樂諸有縁衆生名爲加持云也。依此因
T2215_.58.0688c27: 縁故諸有縁衆生得入是曼荼羅。遂證法佛
T2215_.58.0688c28: 果也。疏而自在神至加持處也者。此亦明依
T2215_.58.0688c29: 加持如幻三昧力隨所被衆生機性所現影
T2215_.58.0689a01: 像佛身義也。是示隨縁假有身也。是中加持
T2215_.58.0689a02: 者感應和合義也。問。上已所云即與無相法
T2215_.58.0689a03: 身無二無別文。與於此所言而以自在神力
T2215_.58.0689a04: 令一切衆生等者有何差別意耶。答上所云
T2215_.58.0689a05: 是法然本有法身也。此下文所明是隨縁幻
T2215_.58.0689a06: 化應化佛身也。其文上已如所釋也。但其上
T2215_.58.0689a07: 文中又云。住於自在神力加持三昧普爲一
T2215_.58.0689a08: 切衆生示種種諸趣所喜見身等乃至然此應
| T2215_.58.0689a09: | 化非從大日三業生等 | 云云 | 彼文即亦同此今 |
T2215_.58.0689a11: 別意如何。答。此無相法身無二無別者。解云。
T2215_.58.0689a12: 釋成能加持自性法身與所加持自他受用身
T2215_.58.0689a13: 等是即不離義也。故此品下疏釋云。毘盧遮
T2215_.58.0689a14: 那一切三業一切處時於有情界宣説眞言
T2215_.58.0689a15: 道句法者。此轉釋佛莊嚴藏。所以無盡無邊
| T2215_.58.0689a16: | 際者。以不異如來遍一切處常住不滅身也 | 文 |
T2215_.58.0689a18: 身。此法身即無有爲四相故立無相名。亦
T2215_.58.0689a19: 滅有漏麁重十相故立無相名。非無無爲細
T2215_.58.0689a20: 相也。故密嚴上云。得解脱智慧如來微妙身。
| T2215_.58.0689a21: | 云何説涅槃是滅壞之法 | 云云 | 是明法身佛有 |
T2215_.58.0689a23: 所加持之自他受用身等也。常住不滅身者。
T2215_.58.0689a24: 爲能加持法身自性自受用義也。此所加持
T2215_.58.0689a25: 四佛四菩薩等。是大日尊之智用之差別外
T2215_.58.0689a26: 現位故。與大日尊無差別身也。故亦云以不
T2215_.58.0689a27: 異是常住身也。故疏第二十云。又觀音文殊
T2215_.58.0689a28: 普賢彌勒已在八葉中。即大日如來大法身
T2215_.58.0689a29: 也。爲度人故漸出于外。又云。金剛手等者即
T2215_.58.0689b01: 是大日如來。乃至鬼神八部一一且有此義。
T2215_.58.0689b02: 亦即是大日如來體雖是一而義各異。此等
T2215_.58.0689b03: 文是明無相法身地大日尊與所加持自他受
T2215_.58.0689b04: 用身變化身等即一不二義意也。問。此加持
T2215_.58.0689b05: 義意如何。答。私云。此中加持可有三義。一者
T2215_.58.0689b06: 加被義。二者性得修得相對義。三者展轉増
T2215_.58.0689b07: 多義也。初義意云。依法身自受用大日尊加
T2215_.58.0689b08: 被力故。應所化衆生機感而現能化自他受
T2215_.58.0689b09: 用身變化身等流身之佛身云也。是以法身
T2215_.58.0689b10: 如來之能加力而令被於彼。所化利益給功
T2215_.58.0689b11: 能名加持義。此與力助成義也。此功能有二。
T2215_.58.0689b12: 一者是法佛之所加持自他受用變化身等是
T2215_.58.0689b13: 也。故抄記云。爲欲分別如來内證之徳表于
T2215_.58.0689b14: 外故。於一法界中作八葉分別説耳。餘文證
T2215_.58.0689b15: 可也。二者諸衆生蒙世出世利益是也
T2215_.58.0689b16: 義意云。一切衆生從本以來有心性塵數萬
T2215_.58.0689b17: 徳。是不新成法。雖然爲無明煩惱等所覆
T2215_.58.0689b18: 弊隱沒而不顯現。雖然。今遇佛菩薩教化
T2215_.58.0689b19: 力。漸次修得而加顯本覺功徳而攝持令不
T2215_.58.0689b20: 失。故此名加持也。此義如菩提心論云。云
T2215_.58.0689b21: 何能證無上菩提。當知法爾應住普賢大菩
T2215_.58.0689b22: 提心一切衆生本有薩埵爲貪瞋癡煩惱之所
T2215_.58.0689b23: 縛故。諸佛大悲以善巧智。説此甚深祕密瑜
T2215_.58.0689b24: 伽。令修行者於内心中觀日月輪。由作此觀
T2215_.58.0689b25: 照見本心湛然清淨猶如滿月。光遍虚空無
| T2215_.58.0689b26: | 所分別 | 云云 | 又蓮華三昧經頌云。歸命本覺心 |
T2215_.58.0689b28: 十七尊住心城。普門塵數諸三昧。遠離因果
| T2215_.58.0689b29: | 法然具 | 是明性得塵數心 王心數本覺相也 | 又此疏云。今者心王 |
T2215_.58.0689c02: 即金剛界中。成如來内證功徳差別智印。唯
| T2215_.58.0689c03: | 佛與佛乃能持之 | 云云 | 此文意云。性徳本覺之 |
T2215_.58.0689c05: 也。新修得名加。加而攝此所顯徳名持。欲顯
T2215_.58.0689c06: 不新成法也。第三義意云。理趣釋云。加持者
T2215_.58.0689c07: 表於中道生十六大菩薩普賢智。從此展轉
| T2215_.58.0689c08: | 流出共成三十七位。以成解脱輪大曼荼羅 | 文 |
T2215_.58.0689c10: 乃至無量無數聖衆。而住持云也。今此經所
T2215_.58.0689c11: 加持聖衆亦同此義故動云加持也。問此所
T2215_.58.0689c12: 加持身是實法身歟。爲當影像化現身歟。答
T2215_.58.0689c13: 云。此可有二意。此大日經之衆會諸聖衆。皆
T2215_.58.0689c14: 是實法身體也。故此疏云。心王所住之處必
T2215_.58.0689c15: 有塵沙心數。以爲眷屬。今者心王毘盧遮那
T2215_.58.0689c16: 成自然覺。爾時一切心數無不入即金剛界
| T2215_.58.0689c17: | 中。成如來内證功徳差別智印 | 乃至 | 此衆徳悉 |
| T2215_.58.0689c18: | 皆一相一味到於實際。故名集會等 | 云云 | 見此 |
T2215_.58.0689c20: 上記也。二者。隨縁假有身者。此自性法爾四
T2215_.58.0689c21: 種身。之即隨所化機縁爲利他所現影像變
T2215_.58.0689c22: 化色身。是曰隨縁身云也。此經疏所云。然此
T2215_.58.0689c23: 應化於一切時處起滅邊際不可得等義者是
T2215_.58.0689c24: 也。問若眞言機熟者。見所加持法身時直爲
T2215_.58.0689c25: 見法身若爲見影身。答。是以法身爲本質。疎
T2215_.58.0689c26: 所縁縁而親見行者自心所現影像佛身也。
T2215_.58.0689c27: 問此義意如何。答祕藏記云。問。何謂因縁所
T2215_.58.0689c28: 生法耶。答。據喩以本質爲因。以鏡爲縁以影
T2215_.58.0689c29: 像爲所生法。問。以因縁所生法擬三諦何耶。
T2215_.58.0690a01: 答。鏡中像者有以四不生推求此有了不可
T2215_.58.0690a02: 得。是即空是有是空不出鏡體
T2215_.58.0690a03: 法者如何。答。約法者以觀心爲因。以三密爲
T2215_.58.0690a04: 縁。所現普門海會
T2215_.58.0690a05: 縁自觀耶。縁他觀耶。答。縁自縁他並無妨礙。
T2215_.58.0690a06: 問。縁自如何。答。以我能觀心。觀本有之身
T2215_.58.0690a07: 於中普門海會現前。能觀心爲因。所觀本有
| T2215_.58.0690a08: | 爲縁 | 云云 | 意云。以本有法 |
T2215_.58.0690a10: 現影像海會諸尊也。而是明了現前。猶如明
T2215_.58.0690a11: 鏡之上現影像也。而以此即爲行者之親所
T2215_.58.0690a12: 縁縁境。以彼本質本有三種法身而爲疎所
T2215_.58.0690a13: 縁縁境也。而觀察此自心之所現影像佛身
T2215_.58.0690a14: 自性。以四不生義觀之即悉皆不可得云也。
T2215_.58.0690a15: 故疏上文引本經説云。然此應化非從毘盧
T2215_.58.0690a16: 遮那身或語意生。於一切時處起滅邊際倶不
T2215_.58.0690a17: 可得。譬如幻師以呪術力加持藥草能現種
T2215_.58.0690a18: 種未曾有事五情所對悦可衆心。若捨加持然
T2215_.58.0690a19: 後隱沒。如來金剛之幻亦復如是。縁謝則滅
T2215_.58.0690a20: 機興則生。即事而眞無有終盡。故曰神力加
| T2215_.58.0690a21: | 持。經云 | 於此所引 非從毘盧舍那身等二行文有二意。 一者淺略意。謂此本有普門海會以爲衆縁而 |
| T2215_.58.0690a22: | 所現影像。以四不生推求之時。偏不從大日尊三業生云 也。此如幼影像之自性於一切時處生滅義。不可得義以 |
| T2215_.58.0690a23: | 下疏文可得此意也。更有深祕釋。謂本有曼荼羅普門海 會常住不滅義。故云於一切時處起滅邊際不可得云云。 |
| T2215_.58.0690a24: | 此義存十住 心論意也 | 又如仁和上金剛頂經疏云。無始 |
T2215_.58.0690a26: 遮那於三際中無生滅故。故大日經歡毘盧
| T2215_.58.0690a27: | 遮那三業云。於一切處起滅邊際不可得 | 云云 |
T2215_.58.0690a29: 深祕趣義也。此文即爲顯示自受用身菩薩
T2215_.58.0690b01: 持金剛界無生無滅義。故言此持金剛衆非
T2215_.58.0690b02: 從大日尊之所生云也。是本有功徳法身今
T2215_.58.0690b03: 依新修得更所顯現云也。上來明約人釋能
T2215_.58.0690b04: 所二加持義畢。從下約法釋所居境界義也。
T2215_.58.0690b05: 凡意云。上所言住如來加持句下。開明能加
T2215_.58.0690b06: 持與所加持人義也。今於此廣大金剛法界
T2215_.58.0690b07: 宮句下。更明此聖衆所居器界法也。疏次又
T2215_.58.0690b08: 釋歎加持至法界宮者。自此下更第二約所
T2215_.58.0690b09: 住依報義。釋能加持所加持者之所住處也。
T2215_.58.0690b10: 此句是讃歎法身佛之所住處意也。此歎有
T2215_.58.0690b11: 三意。一廣博義。二不壞堅固義。三眞實不虚
T2215_.58.0690b12: 義也。此句含是三義可悉之。問。約此住如來
T2215_.58.0690b13: 加持廣大金剛法界宮文而釋之。此疏主御
T2215_.58.0690b14: 意與彼十住心論論主御意其同異何。答此
T2215_.58.0690b15: 二師御意頗異也。雖然亦互顯異端而終無
T2215_.58.0690b16: 相違咎也。此疏主御意。是以此住如來加持
T2215_.58.0690b17: 句。方令通能住所住而乃明能加持所加持
T2215_.58.0690b18: 義也。之差別相也。然於能加持處唯開中台
T2215_.58.0690b19: 大日如來。是即能住自性法身如來也。所加
T2215_.58.0690b20: 持處即開八業四佛四菩薩乃至第四重釋迦
T2215_.58.0690b21: 世天等。是即自他受用變化等流身也。此義
T2215_.58.0690b22: 中攝盡四重曼荼羅云也。次廣大金剛法界
T2215_.58.0690b23: 宮者。是只言四種法身主伴聖衆之所居住
T2215_.58.0690b24: 處。是不謂約能居人也。彼十住心論論主御
T2215_.58.0690b25: 意。是住者是亦令通能所二住也。次如來加
T2215_.58.0690b26: 持者是示能加持大日尊也。約所加持住處
T2215_.58.0690b27: 者。是開廣大金剛界宮而如次即配實幢開
T2215_.58.0690b28: 敷無量壽天鼓音佛也。此廣大金法界宮者
T2215_.58.0690b29: 不約所居器界相也。是即亦顯能居聖衆之
T2215_.58.0690c01: 具徳名義也。但於此聖衆所居宮城者引用
T2215_.58.0690c02: 他文也。問若爾者八葉中四菩薩乃至餘三
T2215_.58.0690c03: 重曼荼羅聖衆於此四佛處何相攝耶。答是
T2215_.58.0690c04: 攝鼓音佛處。或又但隨所應應攝四佛也。此
| T2215_.58.0690c05: | 疏四云。擧六位則攝一切諸尊 | 云云 | 但第二重 |
T2215_.58.0690c07: 聖衆也。此鼓音佛是方通自證化他之二徳。
T2215_.58.0690c08: 故就此自證内徳與化他方便義邊。而此佛
T2215_.58.0690c09: 處攝盡第二第三重曼荼羅之自證化他義無
T2215_.58.0690c10: 咎也。問二師御意既殊云何無相違咎耶。答
T2215_.58.0690c11: 此宗意是顯示人法平等依正無別義也。故
T2215_.58.0690c12: 二師各雖似陳異端。是互異説相攝衆義周備
T2215_.58.0690c13: 而無相違咎也。人即法法即人義也。正報即
T2215_.58.0690c14: 依報。依報即正報也。故即身成佛義頌云。六
T2215_.58.0690c15: 大無礙常瑜伽。四種曼荼各不離。又長行云。
T2215_.58.0690c16: 佛説六大爲法界體性。諸顯教中以四大爲
T2215_.58.0690c17: 非情。密教則説此爲如來三昧耶。四大等不
T2215_.58.0690c18: 離心大。心色雖異。其性即同。色即心心即色
T2215_.58.0690c19: 無障礙。智即境境即智。智即理理即智自在。
| T2215_.58.0690c20: | 雖有能所二生都絶能所法爾道理 | 云云 | 即此 |
| T2215_.58.0690c22: | 來身。次云大樓閣寶王亦即是如來身 | 云云 | 即 |
T2215_.58.0690c24: 等文。方約歎法之徳義而釋所加持義也。是
T2215_.58.0690c25: 意方約所居器界法義以釋所加持義也耳｣
T2215_.58.0690c26: 問。十住心論以是薄伽梵住如來加持等一
T2215_.58.0690c27: 行文如次配五佛義云何。答彼論意云。薄伽
T2215_.58.0690c28: 梵者總標諸尊徳號也。次住者明能住大日
T2215_.58.0690c29: 尊自性法身。及所住自他受用變化等流身。
| T2215_.58.0691a01: | 及所依止法界宮殿義也 | 故十住心論十云。大日如 來廣大法界加持即於是 |
| T2215_.58.0691a02: | 時住法界胎藏三昧者。 此所依止宮殿義也 | 而乍見論文。而應云。如來 |
T2215_.58.0691a04: 幢佛。次廣大者開敷花王佛。次金剛者無量
T2215_.58.0691a05: 壽佛。次法界宮者天鼓雷佛也。此論自解云。
T2215_.58.0691a06: 如次配五佛故今且設雖應作此釋。然尋之
T2215_.58.0691a07: 理實非爾也。問方如何以如來先配大日。次
T2215_.58.0691a08: 列寶幢佛。此次列開敷花王佛。此次列無量
T2215_.58.0691a09: 壽佛。此次列天鼓雷佛。如此配處於此經文
T2215_.58.0691a10: 云如來加持廣大金剛法界宮者有何咎耶。
T2215_.58.0691a11: 答。若言爾時既可有四佛異名不便宜咎。恐
T2215_.58.0691a12: 可有此咎。故今私案。此義以欲會十住心論
T2215_.58.0691a13: 本意也。此處云如來加持經文是且明能加
T2215_.58.0691a14: 持義。故先初方云如來。而次置加持言歟。問。
T2215_.58.0691a15: 以何義知爾耶。答疏上文云。如來是佛加持
| T2215_.58.0691a16: | 身。如來心王諸佛住而住其中 | 云云 | 是即能加 |
T2215_.58.0691a18: 屬四佛等也。然以此通序中如來加持乃至
T2215_.58.0691a19: 法界宮文如次配五佛者。如來加持是大日
T2215_.58.0691a20: 也。廣大是寶幢佛。金剛是開敷花佛。法界是
T2215_.58.0691a21: 彌陀佛也。宮是天鼓音佛也。若以大日佛即
T2215_.58.0691a22: 爲能加持義。而翻以加持言列配所加持之
T2215_.58.0691a23: 寶幢佛等者。恐可失此疏意。以此如來加持
T2215_.58.0691a24: 之言即爲能加持義此疏之本意而已。故今
T2215_.58.0691a25: 作此釋也。問。何故以宮配鼓音佛耶。答。鼓音
T2215_.58.0691a26: 佛是因行證入四句中當入涅槃佛句也。涅
T2215_.58.0691a27: 槃是法佛之所居宮城義也。故涅槃經第五
T2215_.58.0691a28: 云。大涅槃譬如宮殿者是義意耳。二十七云。
T2215_.58.0691a29: 又涅槃者名爲屋宅。何以故能遮煩惱惡風
| T2215_.58.0691b01: | 雨故 | 云云 | 問。何故如來配大日餘亦爾耶。答。 |
T2215_.58.0691b03: 日尊。又如是所達理也。來是能達智也。理智
T2215_.58.0691b04: 即一體名法身大日如來也。廣大是寶幢佛
T2215_.58.0691b05: 義。故此經八印品此佛名大威徳生。意云。此
T2215_.58.0691b06: 佛菩提心有廣大威徳故。尚如軍幢旗有廣
T2215_.58.0691b07: 大威徳力故也。抄記云。寶幢佛是菩提心。如
T2215_.58.0691b08: 世軍中有幢是衆中之首軍標幟咸所瞻望。
T2215_.58.0691b09: 進止之節莫不隨之。尚如一切萬行以此菩
| T2215_.58.0691b10: | 提心爲標爲主 | 云云 | 金剛者此當第二南方金 |
T2215_.58.0691b12: 也。行菩提是將欲登極位之行也。是灌頂智
T2215_.58.0691b13: 位也。是金剛喩定現在前而斷佛地障之位。
T2215_.58.0691b14: 故立金剛不壞名歟。大疏第四云。南方觀娑
T2215_.58.0691b15: 羅樹王花開敷佛。身相金色普放光明。安住
T2215_.58.0691b16: 離垢三昧之標相。始自菩提心種子長養大
T2215_.58.0691b17: 悲萬行今成遍覺萬徳開敷。故以名爲離垢。
T2215_.58.0691b18: 即大空義也。證此大空時猶如眞金百練垢
T2215_.58.0691b19: 穢都盡故。佛身相亦然。菩提心論中此名金
T2215_.58.0691b20: 剛心亦名金剛身者。是五相成身中第三第四
T2215_.58.0691b21: 兩心是也。理趣般若經云。以金剛藏灌頂故
| T2215_.58.0691b22: | 云云 | 法界者無量壽佛名也。是法部佛故名法 |
T2215_.58.0691b24: 也。藏者無盡義也。是果徳之無盡法界藏義
T2215_.58.0691b25: 歟。天鼓音佛者此佛八印品名萬徳莊嚴也。
T2215_.58.0691b26: 此萬徳莊嚴義是法身所加持成所作智門所
T2215_.58.0691b27: 現之無盡莊嚴藏義此也。以此義故。十住心
T2215_.58.0691b28: 論爲釋宮義引大日經文云。時薄伽梵大日
T2215_.58.0691b29: 如來廣大法界加持即於是時住法界胎藏三
T2215_.58.0691c01: 昧者此義意耳。此論意。是眞如法界理即是
T2215_.58.0691c02: 爲大涅槃界也。乃智之所現加持無盡莊嚴
T2215_.58.0691c03: 藏即是爲胎藏三昧也。倶皆名爲所住宮也。
T2215_.58.0691c04: 宮及三昧與藏義稍通也。謂三昧者智之所
T2215_.58.0691c05: 住所也。藏者是珍寶之所住處也。宮者是貴
T2215_.58.0691c06: 人所住處也。故大日經抄記云。次惡是大涅
T2215_.58.0691c07: 槃。其字曰天鼓音。是正等覺之果果也。鼓音
T2215_.58.0691c08: 佛者方便也。既得大果豈自受用而已。及爲
T2215_.58.0691c09: 一切衆生演之。種種方便成所作智。猶如天
T2215_.58.0691c10: 鼓之音無思而成事業。若不爾者四佛得異
T2215_.58.0691c11: 名次第可雜亂故也。只依此疏意者宮者此
T2215_.58.0691c12: 明四種法身集會所住之法性眞如理都城處
T2215_.58.0691c13: 云也。彼論意云。天鼓音佛名爲宮義也
T2215_.58.0691c14: 所居處而欲顯示能居佛故也。於是宮義方
T2215_.58.0691c15: 有二意。一者是爲自證法樂故。安住大涅槃
T2215_.58.0691c16: 之樂徳宮殿中。二者爲攝化利生故寄住普現
T2215_.58.0691c17: 色身三昧所現三業所作無盡莊嚴加持境界
T2215_.58.0691c18: 相也。故言宮也。是成所作智門也。故十住心
T2215_.58.0691c19: 論云。宮者顯所住處今此心王如來無始無
| T2215_.58.0691c20: | 終各各安住自法界三昧 | 云云 | 已上文是於論第二 釋。約四種曼荼羅 |
| T2215_.58.0691c21: | 身而釋經如來加持廣大金剛法界宮之中。是且釋法界宮 義文也。先第一釋。以此如來加持等文如次配五佛也。此 |
| T2215_.58.0691c22: | 第二釋。以如來加持等句如次配四種曼荼羅身所住宮 也。而今以第釋此中用之不同。於前第一釋之中方釋宮 |
| T2215_.58.0691c23: | 之文 意也 | 凡二師意云。約疏主御意。是以住如來加 |
T2215_.58.0691c25: 義即開攝四種法身四重曼荼羅義也。次廣
T2215_.58.0691c26: 大金剛法界宮句是直爲四種法身之所居器
T2215_.58.0691c27: 界也。是方依横義而開釋四種法身義也。約
T2215_.58.0691c28: 論主御意以住如來加持句直爲能加持之大
T2215_.58.0691c29: 日尊。是自性法身義。此義意雖顯露示説爲
T2215_.58.0692a01: 能加持義。而欲比示兼通所加持義意也。次
T2215_.58.0692a02: 以廣大金剛法界宮句而如次配四佛義也。
T2215_.58.0692a03: 是自受用身義也。經次句云。一切持金剛者
T2215_.58.0692a04: 皆悉集會乃至菩薩普賢爲上首諸執金剛祕
T2215_.58.0692a05: 密主爲上首文者。是明他受用法身也。經文
T2215_.58.0692a06: 云。毘盧遮那如來加持故乃至宣説眞言道
T2215_.58.0692a07: 句法者。是明變化身也。經云。又現執金剛普
T2215_.58.0692a08: 賢蓮華手菩薩乃至宣説眞言道清淨句法
T2215_.58.0692a09: 者。是明等流身也。是論主御意方依竪義而
T2215_.58.0692a10: 顯示所加持四種法身之正報身與之所依宮
T2215_.58.0692a11: 是無二無別義也。凡已上二師御釋意雖似
T2215_.58.0692a12: 有異義遂無相違也。若依論主御意者。此所
T2215_.58.0692a13: 依宮者若此自證徳爲宮者。大涅槃界宮是
T2215_.58.0692a14: 也。故云自法界也。若利他行名爲宮。此宮者
T2215_.58.0692a15: 當此宮亦爲成所作智門是也。即普賢色身
T2215_.58.0692a16: 三昧也。故論云安住三昧也。疏大謂無邊至
T2215_.58.0692a17: 數量者。是從下釋所依宮城之中。是稱讃此
T2215_.58.0692a18: 宮城不共妙徳也。於此不共妙徳略有三種
T2215_.58.0692a19: 義。謂一者廣大義
T2215_.58.0692a20: 也。今此文初明廣大義也。物相竪高長巨多
T2215_.58.0692a21: 名曰大。横弘寛無邊名曰廣。然若約心釋之
T2215_.58.0692a22: 者。此宮竪高昇而超諸因分之佛菩薩二乘
T2215_.58.0692a23: 等識心知見之所住境界。而其際限無可測
T2215_.58.0692a24: 量義也。横廣包含十法界而無不至處。是無
T2215_.58.0692a25: 限量義也。此大疏十八云。長謂人所不及也。
| T2215_.58.0692a26: | 私謂。此長 者即高也 | 其廣横遍於一切衆生界。其高登窮 |
| T2215_.58.0692a27: | 佛界。故云廣長也 | 云云 | 又義大即是廣也。若約 |
T2215_.58.0692a29: 無窮盡也。廣者即此大之處超踰善那等數
T2215_.58.0692b01: 量。其廣無數義也。疏次文金剛喩至故名金
T2215_.58.0692b02: 剛者。解云。此明第二不壞堅固義以要言之。
T2215_.58.0692b03: 如世間色法中金剛自體以無俎壞爲相。然
T2215_.58.0692b04: 法身自受用體無漏五蘊。自體無生滅法而
T2215_.58.0692b05: 不可示故。出世間言語道而離心境路言也。
T2215_.58.0692b06: 此佛果無漏五蘊自體無生滅法而不可示故
T2215_.58.0692b07: 即是眞如法性也。諸法之所依也。依此法身
T2215_.58.0692b08: 眞如而雖諸法興起。然更無於此眞如之所
T2215_.58.0692b09: 依法也。此適字可用始初義也。謂以法身
T2215_.58.0692b10: 而爲諸法之本初義是也。此意如金光明經
T2215_.58.0692b11: 滅罪業障品云。法身攝藏一切諸法。一切諸
T2215_.58.0692b12: 法不攝法身。法身常住不墮常見亦非斷見
| T2215_.58.0692b13: | 等 | 云云 | 意云。法身如來藏雖能生諸法。諸法不 |
T2215_.58.0692b15: 不可説不可示也。故十地論説因分可説果
| T2215_.58.0692b16: | 分不可説 | 云云 | 又摩訶衍論説果海不可説者 |
T2215_.58.0692b18: 開示。此實相理是自性凝然常住法故也。故
T2215_.58.0692b19: 密嚴經云。此法最清淨遠離於言説。化佛諸
| T2215_.58.0692b20: | 菩薩經中未開演等 | 云云 | 然是法無初生時分。 |
T2215_.58.0692b22: 也。不盡者明此理離彼終盡之行苦義。謂彼
T2215_.58.0692b23: 有爲法有終盡。是即一期無常性也。是逼迫
T2215_.58.0692b24: 性故行苦所攝也。然此無爲法無此相也。同
T2215_.58.0692b25: 論十云。修習觀者當觀一切世間有爲之法
T2215_.58.0692b26: 無得久停須臾變壞故。言行苦者一切心行於
T2215_.58.0692b27: 念念中常恒遷轉速生速滅。不能從此處至
| T2215_.58.0692b28: | 于彼處故 | 云云 | 不壞者。此法明無壞苦義。樂受 |
T2215_.58.0692c01: 爲壞苦耶。文離諸過罪者。明此法無餘苦受
T2215_.58.0692c02: 逼迫苦等意也。或又明此法無諸煩惱業果
T2215_.58.0692c03: 報及所知障并變易果報義也。文不可變易
T2215_.58.0692c04: 者。明此法離刹那四相義也。故密嚴經云
T2215_.58.0692c05: 越於三界無量諸佛國如來微妙刹淨佛子充
T2215_.58.0692c06: 滿。定惠互相資意成堅固身遊於密嚴國
T2215_.58.0692c07: 思惟佛威徳。密嚴中之人一切同佛相超過
T2215_.58.0692c08: 刹那壞。常遊三摩地。密嚴微妙者是阿若
T2215_.58.0692c09: 悉檀。非諸因明者所量境界但是無功用妙
| T2215_.58.0692c10: | 智之所生 | 云云 | 文不可破毀者。明此法無對治 |
T2215_.58.0692c12: 被治斷故有對治壞也。摩訶衍論第十云。壞
T2215_.58.0692c13: 苦者一切有爲清淨法能壞一切不清淨法。
T2215_.58.0692c14: 亦一切諸不清淨法。能壞一切清淨法故。此
T2215_.58.0692c15: 法佛之功徳無漏眞實性故遠離對治壞云
T2215_.58.0692c16: 也。疏次又如世間至中勝故者。解云。謂是
T2215_.58.0692c17: 天帝釋所持金剛杵也。與修羅鬪諍時以金
T2215_.58.0692c18: 剛杵能摧破修羅故云爾也。以此喩而歎金
T2215_.58.0692c19: 剛三昧徳也。問。以金剛三種勝用喩合法方
T2215_.58.0692c20: 如何。答。第一不可壞者合疏所云實相智不
T2215_.58.0692c21: 盡不壞不可變易不可破毀句也。以第二寶
T2215_.58.0692c22: 中之上喩合過一切語言心行適無所依。不
T2215_.58.0692c23: 爾諸法無初中後句也。以第三戰具勝義合
T2215_.58.0692c24: 離諸過罪句也。疏與此釋論至喩意大同者。
T2215_.58.0692c25: 解云。謂智度論中所明三種金剛三昧中之
T2215_.58.0692c26: 喩與今經所明金剛義大意同云也。智度論
T2215_.58.0692c27: 第四十七云。金剛三昧者。譬如金剛無物不
T2215_.58.0692c28: 陷。此三昧亦如是於諸法無不通達。令諸三
T2215_.58.0692c29: 昧各得其用。如車渠馬腦瑠璃。金剛能穿。又
T2215_.58.0693a01: 云。問曰。三種三昧何以皆言金剛。答曰。初言
T2215_.58.0693a02: 金剛。中言金剛輪。後言如金剛。如金剛三昧
T2215_.58.0693a03: 佛説能貫穿一切諸法亦無不見。是達金剛
T2215_.58.0693a04: 三昧。能通達諸三昧。此明三種金剛三昧也。
T2215_.58.0693a05: 又三乘聖者所得金剛喩定總名三種金剛三
T2215_.58.0693a06: 昧也。論同第四十七云。金剛輪三昧者。得是
T2215_.58.0693a07: 三昧能持諸三昧輪。是皆佛自説義。論者言。
T2215_.58.0693a08: 如金剛三昧者。能破一切諸煩惱結使無有
T2215_.58.0693a09: 遺餘。譬如釋提桓因手執金剛破阿修羅軍。
T2215_.58.0693a10: 即是人未後心。從是心次第三種菩提。聲聞
T2215_.58.0693a11: 菩提辟支佛菩提佛無上菩提。金剛三昧者
T2215_.58.0693a12: 能破一切諸法入無餘涅槃更不受有。譬如
| T2215_.58.0693a13: | 眞金剛能破諸山石滅盡無餘等 | 云云 | 釋論三 |
T2215_.58.0693a15: 極位時金剛喩三昧也。故良賁仁王經疏第
T2215_.58.0693a16: 一云。金剛三昧者最後勝定。勝用堅固名金
T2215_.58.0693a17: 剛定。又古徳釋云。金剛喩定者如金剛斷惑
| T2215_.58.0693a18: | 之智所依之道。定之名金剛喩定也 | 云云 | 疏法 |
T2215_.58.0693a20: 義也。謂爲欲釋依正不二義。而先釋法界性
T2215_.58.0693a21: 之即眞實法身如來中正法身義也。此宮者
T2215_.58.0693a22: 是法界性是即宮也。此法界性之法身如來
T2215_.58.0693a23: 即是宮。故身立不二義也。若約此義明是意
T2215_.58.0693a24: 者。法界者是法身自性自受用佛也。此法性
T2215_.58.0693a25: 身佛其功徳智慧是竪高昇無窮盡到眞如實
T2215_.58.0693a26: 際故云大也。横廣逈無邊際數量遍了知一
T2215_.58.0693a27: 切諸法之自共相故是云廣也。此智慧及法
T2215_.58.0693a28: 性身之心也。相好遍滿盡虚空界。無生滅等
T2215_.58.0693a29: 刹那四相。及離一期四相兼無對治壞等。而
T2215_.58.0693b01: 其無漏五蘊堅固眞實自性能斷妄染惑障。
T2215_.58.0693b02: 故名金剛智體也。法者是執持義。界者體義
T2215_.58.0693b03: 性義因義也。此眞實智性之持自體及有軌
T2215_.58.0693b04: 範義。故名法界也。此智體者如來實相智。身
T2215_.58.0693b05: 者釋成理法身與智法身無二無別義。謂智
T2215_.58.0693b06: 者如如智是智法身也。是自性自受用佛也。
T2215_.58.0693b07: 體者如如理。是自性法身也。此理即智也。此
T2215_.58.0693b08: 智即理也。又是以智爲身。以理立也。寂而離
T2215_.58.0693b09: 生滅義邊。又名理法身也
T2215_.58.0693b10: 又名自性自受用智法身也。寂照無二無別
T2215_.58.0693b11: 義名如來實相智身也。是究竟理智即一法
T2215_.58.0693b12: 身如來也。此實相智身名法界體性智。是約
T2215_.58.0693b13: 理云也。又名大圓鏡智等此約智云也。諸法
T2215_.58.0693b14: 至極究竟遂還源本處是也。疏以加持故至
T2215_.58.0693b15: 故曰宮也者。解云。是遂還釋依報之宮義也。
T2215_.58.0693b16: 意云。此宮是法身自受用佛之所依。法性土
T2215_.58.0693b17: 故是修得始覺之所顯得。故云眞實功徳所
T2215_.58.0693b18: 成就莊嚴微妙處也。此加持義者是智之所
T2215_.58.0693b19: 顯現也。不所始新生義。是不縁滅法故也。若
T2215_.58.0693b20: 許縁成法者豈爲法性身土耶。故知。實相智
T2215_.58.0693b21: 之顯得本有法性土宮。即有加増住持義。故
T2215_.58.0693b22: 名加持云也。是顯不新成法意也。問。此大金
T2215_.58.0693b23: 剛法界宮者是廣大金剛法界即爲宮歟。爲
T2215_.58.0693b24: 當廣大金剛界之宮云事歟。答。有二義也。一
T2215_.58.0693b25: 者持業釋。二者依主釋也。持業釋者。大金剛
T2215_.58.0693b26: 法界即是宮云也。又此疏云。上説金剛法界
| T2215_.58.0693b27: | 法界宮即是如來身 | 云云 | 是依正不二身立無 |
T2215_.58.0693b29: 來之正報身智也。此正報之身智之所依器界
T2215_.58.0693c01: 之宮城名云廣大金剛法界宮也。爲此廣大金
T2215_.58.0693c02: 剛法界智之即所成立顯得物爲所住宮。故
T2215_.58.0693c03: 名云廣大金剛法界宮也。是即雖似有正報
T2215_.58.0693c04: 與依報之差別義。而遂無二無別也。而依主
T2215_.58.0693c05: 釋有文證即此疏意也。故疏云。眞實功徳所
T2215_.58.0693c06: 莊嚴處。妙住境心王所都故曰宮也者。此宮
T2215_.58.0693c07: 中雖無數心王心數兼住而擧其勝主者。故
T2215_.58.0693c08: 云心王所都也。疏此宮是至天宮者此指法
T2215_.58.0693c09: 佛土之所在也。摩醯首羅天此云大自在天
T2215_.58.0693c10: 也。此約實言之者。三世諸佛證菩提之處也。
T2215_.58.0693c11: 慈覺大師教王經疏云。一切色法究竟盡處
| T2215_.58.0693c12: | 心王境界名色究竟非謂第四禪定 | 文 | 疏。釋 |
T2215_.58.0693c14: 成佛處大自在天宮。是非顯教所明報身成
T2215_.58.0693c15: 道大自在天也。彼五種那含住處名淨居天
T2215_.58.0693c16: 者。謂第四禪有九天中有生不還果聖人處
T2215_.58.0693c17: 名五淨居天。所謂一無煩天。二無熱天。三善
T2215_.58.0693c18: 見天。四善現天。五色究竟天也。阿那含聖者
T2215_.58.0693c19: 且有二類。謂樂定樂慧人也。樂定人生無色
T2215_.58.0693c20: 界。樂慧人爲生五淨居天。有漏定與無漏定
T2215_.58.0693c21: 交雜修習。隨其重修品類淺深麁妙。次第生
T2215_.58.0693c22: 五淨居天云也。下品中品上之下品如次生下
T2215_.58.0693c23: 三天也。上之中品上之上品次生善現色究竟
| T2215_.58.0693c24: | 天也。過是以往 | 乃至 | 曰大自在天王是也者。基 |
T2215_.58.0693c26: 實淨土。即受用身。初於彼起證是第十地菩
| T2215_.58.0693c27: | 薩宮 | 乃至 | 此唯他受用土十地菩薩報身 | 後報利 益異熟 |
| T2215_.58.0693c28: | 果 身 | 往彼。然由異熟同一地故。論説爲生據實 |
| T2215_.58.0693c29: | 受變易在下三天處 | 無雲福 生廣果 | 未得生淨土 | 智處 城也 | 今 |
T2215_.58.0694a02: 處。第十地菩薩極熏修故得生其中故。既成
| T2215_.58.0694a03: | 佛已身充法界 | 云云 | 彼宗意云。自受用身佛於 |
T2215_.58.0694a05: 身充法界非可指一處。云其土但第十地能
T2215_.58.0694a06: 化他受用身常住其中。故名他受用淨土也
| T2215_.58.0694a07: | 云云 | 又法師云。依大乘始教。在色界頂爲引小 |
| T2215_.58.0694a08: | 乘同界説 | 云云 | 疏今此宗明至三界之表也者。 |
T2215_.58.0694a10: 之住理。是即心境不二理智即一義也。安公
T2215_.58.0694a11: 菩提心義云。此宗義。心王境界名色究竟爲
T2215_.58.0694a12: 法界宮。以此心王遍一切處此宮又遍一切
T2215_.58.0694a13: 方處。以佛法身住自受用加持身之處自受
| T2215_.58.0694a14: | 法樂 | 云云 | 般若寺抄云。雖有彼自在天王宮殿 |
| T2215_.58.0694a16: | 若生疑歟言也 | 云云 | 問。隨如來有應處之無 |
T2215_.58.0694a18: 觀音文殊普賢彌勒已在八葉中。即大日如
| T2215_.58.0694a19: | 來大法身也。爲度人故漸出于外 | 云云 | 又云。若 |
T2215_.58.0694a21: 處微妙寂絶出過心量説何示人耶。故漸次
T2215_.58.0694a22: 流至漸入第一院。次至第二院。次至第三
T2215_.58.0694a23: 院。雖作如此流出亦不離普門之身。其八部
T2215_.58.0694a24: 之衆皆是普現色身之境界也。若就情機而
T2215_.58.0694a25: 説則三重壇。從深令至淺。乃至世天眞言義
T2215_.58.0694a26: 淺。但是應身身道。方便未究竟也。若開實
T2215_.58.0694a27: 性即世天眞言與大日如來何相異耶。從如
T2215_.58.0694a28: 來則深至淺從内漸外而成三重壇。從衆生
T2215_.58.0694a29: 則從淺至深從外漸内而成三重壇也。依今
T2215_.58.0694b01: 所引疏文者。三重曼荼羅是依所化機遍滿
T2215_.58.0694b02: 十方法界故。能應佛身亦周遍盡虚空法界
T2215_.58.0694b03: 云也。依此義故云隨如來有應之處等也。又
T2215_.58.0694b04: 四種法身自受法樂周遍法界無不到處義有
T2215_.58.0694b05: 也。凡四種法身具自受法樂攝化利生二徳
T2215_.58.0694b06: 故。此有二意也。疏一切持至眷屬也者。解云。
T2215_.58.0694b07: 牒經本文總釋其意也。疏如來在此至所集
T2215_.58.0694b08: 會者。解云。依問而答法身佛有眷屬義也。眷
T2215_.58.0694b09: 屬是即又自性法身也。疏所謂執金剛等也
T2215_.58.0694b10: 者。解云。擧指人也。疏梵云伐折至爲其辭者。
T2215_.58.0694b11: 解云。梵語漢名相對明持金剛義而標二義
T2215_.58.0694b12: 意也。隨文便互爲其辭者。若云執若云持是
T2215_.58.0694b13: 無別所由。但是持執二字。是隨音韻之便宜
T2215_.58.0694b14: 云爾也。而不用餘握取等之名言也。疏若世
T2215_.58.0694b15: 諦至翊從侍衞者。解云。陳淺略釋也。疏此宗
T2215_.58.0694b16: 密意至金剛智印者。解云。述祕密釋也
T2215_.58.0694b17: 表法身如來之塵數心數。是以如金剛智而
T2215_.58.0694b18: 斷壞諸煩惱罪障義故。此十佛刹微塵菩薩
T2215_.58.0694b19: 皆各持金剛杵。是即標幟印驗故名智印也。
T2215_.58.0694b20: 疏如是智印至亦復無邊者。解云。佛智差別
T2215_.58.0694b21: 無盡故表示領掌此智印人亦無數量云也。
T2215_.58.0694b22: 疏所以然者至以爲眷屬者。謂明性得本覺
T2215_.58.0694b23: 之第九識處從本以來具足無數心數功徳義
T2215_.58.0694b24: 也。如蓮華三昧經頌意。及有頌云。法然具足
T2215_.58.0694b25: 薩般若。心數心王過刹塵。各具五智無際智。
| T2215_.58.0694b26: | 圓鏡力故實覺智 | 云云 | 疏今者心王至差別智 |
T2215_.58.0694b28: 得修得始覺而顯得金剛不壞理智法身云
T2215_.58.0694b29: 也。此義安然阿闍梨教時義一云。大日經中。
T2215_.58.0694c01: 能加持清淨法身住所加持自受用身。一切内
T2215_.58.0694c02: 證法身眷屬。亦現自受用身。集會十方界。示
T2215_.58.0694c03: 現無盡海會莊嚴佛藏與此會同。又於十方
T2215_.58.0694c04: 界現普賢等諸菩薩身。説眞言道。而此法界
T2215_.58.0694c05: 宮中。唯有佛身。都無生死中人。如此一切海
T2215_.58.0694c06: 會諸佛皆是因地心心所法。九識心王成法
T2215_.58.0694c07: 性身之時。一切心所等皆入果界轉成法門
T2215_.58.0694c08: 眷屬。是法身也。今住加持集法界宮。共受法
T2215_.58.0694c09: 樂是自受用身。遍滿十方是他受用身。現諸
T2215_.58.0694c10: 菩薩是變化身。然此大日三身常一體。故衆
| T2215_.58.0694c11: | 生隨機即一開三。教分張亦復不同 | 云云 | 疏 |
T2215_.58.0694c13: 深所由也。唯是果分所得不因人證境云也。
T2215_.58.0694c14: 疏約菩提義至持金剛者者。言明約法即有
T2215_.58.0694c15: 無量智惠門。約人亦明無數持金剛人義也。
T2215_.58.0694c16: 謂智無量故標幟之。能持人亦以無量。所謂
T2215_.58.0694c17: 一切智智是也。是即十佛刹塵數智門也。疏
T2215_.58.0694c18: 由此衆徳至集會也者。言明如此無數金剛
T2215_.58.0694c19: 智印皆是一切一味疑然常住眞實不變性
T2215_.58.0694c20: 云也。一相者此諸聖衆皆金剛不壞相也。一
T2215_.58.0694c21: 味者此諸聖衆皆解脱無生滅甘露味也。若
T2215_.58.0694c22: 是功徳中一分有無常虚假法者未到實際。
T2215_.58.0694c23: 亦名一切集會義不成。不契無爲實際故也。
T2215_.58.0694c24: 疏然以自在至威猛大勢者。言明心王大日
T2215_.58.0694c25: 始覺時。依此心王力而無數心數自然成始
T2215_.58.0694c26: 覺。而隨各各功能而助成顯發心王如來一
T2215_.58.0694c27: 切功徳云也。此中以自在神力所加持故。本
T2215_.58.0694c28: 覺性得是爲始覺修得所被加持現顯故。云
T2215_.58.0694c29: 神力所加持云也。又上云。心王大日現加持
T2215_.58.0695a01: 尊特身此意同也。是本有性得法身今依修
T2215_.58.0695a02: 行功力顯現修本有名曰現加持身也。表新
T2215_.58.0695a03: 成意也。疏譬如帝釋至修羅軍者。是擧同喩
T2215_.58.0695a04: 也。謂天帝釋與毘摩質多阿彼羅王合戰時
T2215_.58.0695a05: 事相也。修羅爲奪天帝之所食蘇多味故成
| T2215_.58.0695a06: | 此鬪諍也 | 云云 | 疏今此諸至以相況也者。是合 |
T2215_.58.0695a08: 之所持也。依能持此大空智。而能摧壞四種
T2215_.58.0695a09: 魔軍。故名云戰具也。能持人名大空者也。大
T2215_.58.0695a10: 空高野即身成佛義云。大空位法身同虚空
| T2215_.58.0695a11: | 而無礙。含衆像而常恒。故曰大空 | 云云 | 無相之 |
T2215_.58.0695a13: 法故也。無實體性故名曰無相。此性空假有
T2215_.58.0695a14: 法也。或本云。無明也。是説非也。以相況者。
T2215_.58.0695a15: 謂此十佛刹塵數聖衆以執持金剛杵相然而
T2215_.58.0695a16: 標幟佛智甚多而不壞堅固所由云也。況者
T2215_.58.0695a17: 類例義也。疏如來信解至師子座也者。曰牒
T2215_.58.0695a18: 經本而總釋成大意也。此經意而先明所依
T2215_.58.0695a19: 法界宮。次即明翊從侍衞人。次明所在樓閣。
T2215_.58.0695a20: 是初總明所在國土。後別明所居宮殿也。國
T2215_.58.0695a21: 土即宮殿。宮殿即國土也。次列同聞衆各有
T2215_.58.0695a22: 所表。故爲表此翊從者内證眷屬則十佛刹
T2215_.58.0695a23: 塵數菩薩是即法身之萬徳作用義故。法界
T2215_.58.0695a24: 宮次即明此翊從人也。法界宮與翊從者併
T2215_.58.0695a25: 謂是法佛理智分齊故云爾也。亦明宮殿而
T2215_.58.0695a26: 次列同聞衆名事是常例也。亦翊從者兼同
T2215_.58.0695a27: 聞衆也。但初總標同聞衆。後別列其名也。疏
T2215_.58.0695a28: 信解者至名信解地者。且釋信解相也。信者
T2215_.58.0695a29: 是眞實淨信心所也。簡邪假信故也。正者正
T2215_.58.0695b01: 解也。是簡邪智故也。十信三賢十地所有六
T2215_.58.0695b02: 度四攝自利利他。一切有爲無爲功徳皆名
T2215_.58.0695b03: 信解也。無爲法是信解之境界云也。佛果功
T2215_.58.0695b04: 徳即名究竟一切智地是證達義也。信者淨
T2215_.58.0695b05: 信心所也。謂信有徳境而不孤疑義也。以生
T2215_.58.0695b06: 眞實相爲其徳也。解者勝解心所。是印可義
T2215_.58.0695b07: 也。亦智也慧也。能知解其所觀境之義趣徳
T2215_.58.0695b08: 失而不虚謬爲其徳也。信爲初而解爲後也。
T2215_.58.0695b09: 信助解。解成熟信也。疏梵云至神變義者。曰
T2215_.58.0695b10: 明此梵語含此三義也。躍等三義是信解心
T2215_.58.0695b11: 所之所爲。作用功能云也。疏謂從初發至勝
T2215_.58.0695b12: 躍義者。曰釋此三義也。謂依此信解妙用而
T2215_.58.0695b13: 以精進不怠。勤行而修學三密行時。能超越
T2215_.58.0695b14: 無數廣劫所可修學所行諸度。而一生間成
T2215_.58.0695b15: 辨速疾成佛果。是踊躍義也。又是遊戲等義
T2215_.58.0695b16: 者。謂依此三密加持身心極喜悦而好翫三
T2215_.58.0695b17: 密行。則莊嚴佛刹利益衆生成熟六通故。即
T2215_.58.0695b18: 是遊戲即亦神變義。又遊戲是能遊也。神變
T2215_.58.0695b19: 是所遊也。是遊戲於神通行云義也。能遊是
T2215_.58.0695b20: 眼耳身意地四識相應喜樂受是也。所遊是
T2215_.58.0695b21: 天眼等六種智通是也。又能遊是眼耳身意
T2215_.58.0695b22: 四識心王是也。所遊是眼等四識之相應定
T2215_.58.0695b23: 慧等心所是也。又能遊是直六通行是也。所
T2215_.58.0695b24: 遊是此六通之所依縁色心等境界是也。疏
T2215_.58.0695b25: 如人掉動至名遊戲者。是引喩也。能善巧歌
T2215_.58.0695b26: 舞者撃鼓吹笛而動身分搖支節跳踏名曰
T2215_.58.0695b27: 舞。是即遊戲之式儀也。是即令見聞者生欣
T2215_.58.0695b28: 悦嘉見心。是遊戲之能也。疏如是遊戲至自
T2215_.58.0695b29: 在神通者。曰遊戲即是神變言也。疏言毘盧
T2215_.58.0695c01: 至法界樓觀者。依大日如來因位解三密行
T2215_.58.0695c02: 因故。即感得此大樓閣依法功徳云也。一體
T2215_.58.0695c03: 速疾三昧者信解心之所成熟之定名也。一
T2215_.58.0695c04: 體者是一法界體性也。上所云一相一味到
T2215_.58.0695c05: 於實際法是也。即廣大金剛界是也。此法有
T2215_.58.0695c06: 速疾力用。謂令成就能修行者一生間到究
T2215_.58.0695c07: 竟果地之功能故名曰速疾也。即以此法爲
T2215_.58.0695c08: 所觀境成三昧故云一體速疾三昧也。依主
T2215_.58.0695c09: 釋也。若准此疏下釋。一體者諸佛之同體性
| T2215_.58.0695c10: | 義。速疾者諸佛之所作事業速疾成辨也 | 文 | 即 |
T2215_.58.0695c12: 因。故感此大樓閣報云也。此大樓即是本有
T2215_.58.0695c13: 常住法之依。了因之修成顯現也。不生因之
T2215_.58.0695c14: 新成法殊勝第一如如意寶珠也。如龍樹釋
T2215_.58.0695c15: 論五云。如是雖無明藏中如來之性從本已
T2215_.58.0695c16: 來有自性清淨心。而不待修行之功。無以得
T2215_.58.0695c17: 佛故。如是一切行者雖具修行無量方便。而
| T2215_.58.0695c18: | 衆生心中若無本覺佛終不得佛故 | 云云 | 此文 |
T2215_.58.0695c20: 疏於一切實至寶王也者。曰明此閣是非有爲
T2215_.58.0695c21: 造作物。唯眞如實凝然不變殊特無比義也。
T2215_.58.0695c22: 謂自受用佛以妙智力而顯得本有宮殿云
T2215_.58.0695c23: 也。如密嚴經云。此云此諸宮殿。如連備衆
| T2215_.58.0695c24: | 綵。是一切如來妙智之所生 | 云云 | 源氏順之和 |
| T2215_.58.0695c26: | 樓 | 音婁。辨色云。 太賀度能 | 野王案。閣重門複道也 | 音各。 今案俗 |
| T2215_.58.0695c27: | 謂朱雀門。爲 重閣是云云 | 觀者釋名云。於上觀望也 | 云云 | 疏其 |
T2215_.58.0695c29: 量也。此樓已無邊對何方城定中央義耶云
T2215_.58.0696a01: 也。疏此是遍至一切處也者。曰擧正法身廣
T2215_.58.0696a02: 大相。返明依報樓閣廣大相也。如心地觀經
T2215_.58.0696a03: 説。法身遍滿如虚空。一切如來共修證。自受
| T2215_.58.0696a04: | 用身諸相好。一一遍滿十方界等 | 云云 | 問。此義 |
T2215_.58.0696a06: 自在無礙。乃有多種。今略辨四種。一大小無
T2215_.58.0696a07: 礙。謂一一根皆遍法界而亦不壞諸根之性。
T2215_.58.0696a08: 又亦不離諸根之相。二互用無礙。謂諸根相
| T2215_.58.0696a09: | 作用而不相礙等 | 云云 | 此正法無邊際意也。又 |
T2215_.58.0696a11: 海。法界等無別。莊嚴極清淨。安住於虚空。此
T2215_.58.0696a12: 世界海中。刹種難思議。一一皆自在各不雜
| T2215_.58.0696a13: | 亂 | 云云 | 又華嚴經旨歸云。九猶如帝納者。彼 |
T2215_.58.0696a15: 微塵。彼諸塵内復有刹海。是塵塵既其不盡。
T2215_.58.0696a16: 刹刹既其不盡。刹刹亦復不窮。如因陀羅網。
| T2215_.58.0696a17: | 重重不可説不可量也 | 文 | 又如三十七尊禮懺 |
T2215_.58.0696a19: 微塵刹土海會中。常住三世平等一切三寶。
T2215_.58.0696a20: 如上金剛界大曼荼羅三十七尊。并是法佛現
| T2215_.58.0696a21: | 證菩提毘盧遮那互體 | 蓮花藏世界者。此 樓閣之所在處也 | 疏次明 |
T2215_.58.0696a23: 以比況顯其嚴飾相也。而用此金剛喩意。是
T2215_.58.0696a24: 顯此樓閣諸莊嚴。皆悉常住不滅堅固義故
T2215_.58.0696a25: 也。法身如來無生無滅常住正報身之所居
T2215_.58.0696a26: 依報宮殿。故此亦常住云也。疏何以故至寂
T2215_.58.0696a27: 滅之相者。曰擧所由釋成此樓閣常住眞實
T2215_.58.0696a28: 義也。意云。此法性樓閣寶王。是諸法之至極
T2215_.58.0696a29: 源底。而更無出過於此寶王樓閣勝法物故。
T2215_.58.0696b01: 此是寶王滅一切有爲生滅相。唯有無爲眞
T2215_.58.0696b02: 性理之樓閣云也。第一寂滅之相云故。此樓
T2215_.58.0696b03: 閣不謂眞空假有性也。此樓閣即相眞如實
T2215_.58.0696b04: 際理云也。疏次如來至入法界者。曰。此微妙
T2215_.58.0696b05: 樓閣依如來加被力及行者應見自善根力。
T2215_.58.0696b06: 而以自所變影像。則得見此樓閣云也。此法
T2215_.58.0696b07: 性樓閣是本質境。是疎所縁縁境也。唯佛果
T2215_.58.0696b08: 親見此樓。餘人不能親縁也。令應度者隨諸
T2215_.58.0696b09: 法門者。隨於四重曼荼羅十佛刹微塵數差
T2215_.58.0696b10: 別智印。所樂求根性性欲。則依修行如是若
T2215_.58.0696b11: 干法皆遂得見入此樓殿云也。諸法門表像
T2215_.58.0696b12: 者。是十佛刹微塵數持金剛者差別智印。乃
T2215_.58.0696b13: 至世天龍神等智印是也。修行此等四重本
T2215_.58.0696b14: 法標幟行人皆得入法界樓云也。大毘婆娑
T2215_.58.0696b15: 論云。見者眼眼識所見。聞是耳耳識所聞。觸
| T2215_.58.0696b16: | 是身身識所了。知是意意識所了也 | 文 | 疏善財 |
T2215_.58.0696b18: 八十華嚴第七十九云。爾時善財童子恭敬右
T2215_.58.0696b19: 繞彌勒菩薩已而白言。唯願大聖開樓閣門
T2215_.58.0696b20: 令我得入。時彌勒菩薩前詣樓閣彈指出聲。
T2215_.58.0696b21: 其門即開命善財入。善財心喜入已還閉。見
T2215_.58.0696b22: 其樓閣廣博無量同於虚空。阿僧祇寶以爲
| T2215_.58.0696b23: | 其地。阿僧祇宮殿等 | 乃至 | 阿僧祇摩尼寶故大 |
T2215_.58.0696b25: 嚴具。又見其中有無量百千諸妙樓閣。一一
T2215_.58.0696b26: 嚴飾悉如上説。廣博嚴麗同虚空。不相障礙
T2215_.58.0696b27: 又無雜亂。善財童子於一處中見一切處一
T2215_.58.0696b28: 切諸處悉如是見。爾時善財童子見毘盧遮
T2215_.58.0696b29: 那莊嚴藏樓閣。如是種種不可思議自在境
T2215_.58.0696c01: 界。生大歡喜踊躍無量。身心柔軟離一切想
T2215_.58.0696c02: 除一切障滅一切惑。所見不忘。所聞能憶。所
| T2215_.58.0696c03: | 思不亂。入於無礙解脱之門等 | 云云 文 | 已上文略 引要樞文 |
| T2215_.58.0696c04: | 餘文臨經 本可見 |
T2215_.58.0696c06: 多如大日經第五入祕密曼荼羅品並供養法
T2215_.58.0696c07: 及品疏等具明。臨彼文可知。又樓内種種莊
T2215_.58.0696c08: 嚴相。如已所引毘盧舍那莊嚴藏樓閣内種
T2215_.58.0696c09: 種莊嚴相也。又如佛地論第一明受用身佛土
T2215_.58.0696c10: 也。疏菩薩之身至當知又爾者。謂法界宮者
T2215_.58.0696c11: 是金剛智所縁境。境是智所依也。身是爲所
T2215_.58.0696c12: 依止義。故説法界宮爲身也。凡是萬徳所依
T2215_.58.0696c13: 故説爲身也。又大樓閣是不異正法三昧耶
T2215_.58.0696c14: 身也。三昧耶身者是平等身義也。是即佛身
T2215_.58.0696c15: 故。又祕藏記云。法身微細身。五大所成。虚空
T2215_.58.0696c16: 又五大所成。草木又五大所成。法身微細身
T2215_.58.0696c17: 虚空乃至草木一切處無不遍。是虚空是草
T2215_.58.0696c18: 木即法身。於肉眼雖見麁色草木。於佛眼微
| T2215_.58.0696c19: | 細之色。是不動本體稱佛無妨礙 | 云云 | 私云。此 |
T2215_.58.0696c21: 約法然五大色等成此説也。礙非約隨縁無
T2215_.58.0696c22: 常五大色等也。故聲字實相義云。顯形表等
T2215_.58.0696c23: 色。内外依正具。法然隨縁有。能迷亦能悟
| T2215_.58.0696c24: | 云云 | 又即身成佛義云。佛説六大爲法界體性。 |
T2215_.58.0696c26: 來三昧耶身。四大等不離心大。心色雖異其
T2215_.58.0696c27: 性即同。色即心心即色。無障礙。智即境境即
T2215_.58.0696c28: 智。智即理理即智自在。雖有能所二生都絶
| T2215_.58.0696c29: | 能所法爾道理 | 云云 | 問先所云。法界宮爲身義 |
T2215_.58.0697a02: 法界宮爲身義。是心所依義。又大樓閣爲身
T2215_.58.0697a03: 義是身之所依義也。心身不二故。遂法界宮
| T2215_.58.0697a04: | 即大樓閣大樓閣即法界宮義也 | 已上又 解也 | 故此 |
| T2215_.58.0697a05: | 義如十住心論十云。不壞金剛光明心殿 | 謂不 壞金 |
| T2215_.58.0697a06: | 剛者。總歎諸尊常住身。光明心者。歎 心之覺徳。殿者明身心互爲能所住云云 | 疏所以云至 |
T2215_.58.0697a08: 意云。以因位修行力而説爲果位。成所依義
T2215_.58.0697a09: 爲身義故也。此中唯菩薩十地爲十也。妙覺
T2215_.58.0697a10: 果地爲第十一地也。又有取十信三賢菩薩心
T2215_.58.0697a11: 堅固勇猛之力。是與初地爲所依故也。故疏
T2215_.58.0697a12: 釋論云至獅子座者。謂引證成獅子座義也。
T2215_.58.0697a13: 喩法可知之。疏今此宗明至空過義也者。謂
T2215_.58.0697a14: 明此密宗實義也。唯入祕密位品意。此大宮
T2215_.58.0697a15: 殿所依之大蓮華王之莖。以金剛手菩薩爲其
T2215_.58.0697a16: 莖意即此義歟。此以勇猛堅固物爲所依止義。
T2215_.58.0697a17: 也。勇健菩提心等者。凡大菩提心用如金剛
T2215_.58.0697a18: 堅固以不屈伏力。而爲諸佛作佛事所依故。
T2215_.58.0697a19: 以菩薩身爲獅子座云也。薩埵是勇健義故
T2215_.58.0697a20: 也。唯上文云意。行者以此三密方便自淨三
T2215_.58.0697a21: 業。即爲如來三密之所加持。乃至能於此生
T2215_.58.0697a22: 滿足地波羅蜜。不復經歴劫數備修諸治行
T2215_.58.0697a23: 者。此義意也。此是約修得菩提心爲言。此上
T2215_.58.0697a24: 所牒文分二。初明法後合喩可悉。又若准此
T2215_.58.0697a25: 疏下文。本有性得菩提心名薩埵故。所云獅
T2215_.58.0697a26: 子座理實是本有勇健菩提心可名獅子座
T2215_.58.0697a27: 歟。故金剛頂經云。普賢法身遍一切能爲三
T2215_.58.0697a28: 界自在主。無始無終無生滅。性相常住等虚
| T2215_.58.0697a29: | 空。一切衆生所有心堅固菩提名菩薩埵 | 云云 |
T2215_.58.0697b02: 華信解品説。世尊大恩以希有事憐愍教化
T2215_.58.0697b03: 我等利益。若以頂戴兩肩荷負於恒沙劫亦
| T2215_.58.0697b04: | 不能報 | 云云 | 疏故曰菩薩至獅子座也者。謂結 |
T2215_.58.0697b06:
T2215_.58.0697b07:
T2215_.58.0697b08:
T2215_.58.0697b09:
T2215_.58.0697b10: 上來是釋師子座義已畢。疏其金剛名曰至
T2215_.58.0697b11: 同聞衆也者下。第六列同聞衆名中是牒經
T2215_.58.0697b12: 本文而總釋其意也。疏曰佛所説至眷屬耶
T2215_.58.0697b13: 者。是問也。問同聞衆所由也。疏答曰譬如國
T2215_.58.0697b14: 王至不疑故者。此答也。謂引世間王法治國
T2215_.58.0697b15: 例。而況類出世法王攝化諸衆生化儀適棧
T2215_.58.0697b16: 垂應而令生感義也。意云。是爲於帝王治國
T2215_.58.0697b17: 界之法則。所以顯某甲群臣之承政令行其
T2215_.58.0697b18: 事人之名字者。以此爲印驗。而餘外官寮及
T2215_.58.0697b19: 國内人民悉令取信故云也。此疏所言。國王
T2215_.58.0697b20: 若有政令必先居外朝者。是與此疏下所云
T2215_.58.0697b21: 如來内證之智設以神力加持亦不可示人。
T2215_.58.0697b22: 前云奮迅示現無盡莊嚴藏者。皆外用之迹
T2215_.58.0697b23: 耳。義是即同意也。謂内有無邊智性故。以此
T2215_.58.0697b24: 爲所依本。而外表無盡莊嚴之相迹云也。故
T2215_.58.0697b25: 約喩云外朝也。疏其時王在某處與某甲大
T2215_.58.0697b26: 臣等者。凡總意云。明上如是我聞一時薄伽
T2215_.58.0697b27: 梵一切持金剛者。皆悉集會等文。是皆證信
T2215_.58.0697b28: 序云意也。凡明大眷屬意是有二義。一者。爲
T2215_.58.0697b29: 證眞聖王説故者。此文證也。二者大聖法王
T2215_.58.0697c01: 與智徳長宿良賢大臣倶驗議而宣政令故
T2215_.58.0697c02: 也。豈有虚誑謬説之義耶云也。是義證也。疏
T2215_.58.0697c03: 法王亦爾至復生信者。是合也。此同聞衆中
T2215_.58.0697c04: 既有大菩薩衆。故知是佛説大乘無上法也。
T2215_.58.0697c05: 疏虚空無垢至金剛也者。下正列持金剛者
T2215_.58.0697c06: 名中有十九句。此其初也。始從此虚空無垢
T2215_.58.0697c07: 至于第五善行歩此五人。是表示因行證入
T2215_.58.0697c08: 方便究竟義次第也。能持此五法人名持金
T2215_.58.0697c09: 剛者也。此無差別中有差別義也。此虚空無
T2215_.58.0697c10: 垢者。是本有性得菩提心體也。本性清淨如
T2215_.58.0697c11: 虚空無垢累染汚也。取此中虚空離二邊。亦
T2215_.58.0697c12: 無四咎也。一離執取義。謂虚空不可以手執
T2215_.58.0697c13: 取。不可以心執取。離四句相故。二離戲論言
T2215_.58.0697c14: 説。謂不可言有性。不可言無性。不可言有無
T2215_.58.0697c15: 倶性。不可言有無倶非性也。是皆戲論性故。
T2215_.58.0697c16: 何以故虚空非有。謂虚空相從本無所有物。
T2215_.58.0697c17: 衆相寂滅故。何以故。虚空非無。謂虚空六大
T2215_.58.0697c18: 法隨一所攝故。於色等所造法有増上縁。令
T2215_.58.0697c19: 生諸有色法故也。虚空不有無倶相者。有與
T2215_.58.0697c20: 無其性是相違故不倶住云也。虚空非有無
T2215_.58.0697c21: 倶非相者。非無空無性。非有有相有礙相故。
T2215_.58.0697c22: 如有無倶非義。菩提心亦爾云也。是故心地
T2215_.58.0697c23: 觀經云。法身體遍諸衆生。萬徳凝然性常住。
T2215_.58.0697c24: 不生不滅無去來。不一不異不斷常。法界遍滿
T2215_.58.0697c25: 如虚空。一切如來共修證。遠離一切諸分別。
| T2215_.58.0697c26: | 心行寂滅體皆如 | 云云 | 此疏亦是陳淺略釋也 |
T2215_.58.0697c28: 内心中觀日月輪。由作此觀。照見本心湛然
T2215_.58.0697c29: 清淨猶如滿月光遍虚空無所分別。又云。一
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