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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 580 581 582 583 584 585 586 587 588 589 590 591 592 593 594 595 [行番号:有/無] [返り点:無/有] [CITE]
T2217_.59.0571a01: T2217_.59.0571a02: No. 2217 [cf. No. 1796] T2217_.59.0571a03: T2217_.59.0571a04: T2217_.59.0571a05: 疏卷第一之一 T2217_.59.0571a06: 大毘盧遮那成佛經疏者。初八字是本經名。 T2217_.59.0571a07: 疏一字即今書題也。斯則大日經之疏依主 T2217_.59.0571a08: 立稱也。且於今經釋現行有三本。一大師 T2217_.59.0571a09: 請來二十卷疏。二慈覺請來十四卷義釋。題 T2217_.59.0571a10: 日毘盧遮那成佛神變加持經義釋。三智證 T2217_.59.0571a11: 請來十卷義釋。題日毘盧遮那加持經義釋。 T2217_.59.0571a12: 此中今本初二十卷疏也。故御請來録云。大
T2217_.59.0571a15: 亦有之。智證大師義釋目録云。高雄寺空海 T2217_.59.0571a16: 和尚本二十卷○以世多行更不入藏。今記 T2217_.59.0571a17: 數本題。爲令後代會事無由及名是非。非 T2217_.59.0571a18: 者此疏也。是者義釋也。凡疏體者。初以筆 T2217_.59.0571a19: 語談於大宗。次撮略釋題。後更開章分科 T2217_.59.0571a20: 解釋。諸家章疏大綱如此。而今不爾。所以 T2217_.59.0571a21: 題疏與尾不合。披而須辨。其義釋者直爾 T2217_.59.0571a22: 釋文無有拆開章段等事。以爲祕教不同
T2217_.59.0571a25: 説。義釋再治別本。屡交他人語。依之安然 T2217_.59.0571a26: 云此義釋本。三藏説一行記。智儼温古再治
T2217_.59.0571b01: 云疏云釋撰號云疏主之諱。又龍猛論云。
T2217_.59.0571b04: 來還成非付法祖師。故應云是者疏也非 T2217_.59.0571b05: 者義釋也耳。抑又不似疏例云事如何。智 T2217_.59.0571b06: 證自云。祕教不同常途對衆講演只會文
T2217_.59.0571b09: 別義歟。嘉祥法華義疏中。破古徳三段之 T2217_.59.0571b10: 釋。大師梵網經開題云。古徳三段釋是淺略 T2217_.59.0571b11: 意。自家一一字一一句句皆是諸尊法曼 T2217_.59.0571b12: 荼羅身。法然而有。無人造作。故不用彼
T2217_.59.0571b15: 行疏主之別稱也。抄第一云。言沙門者是 T2217_.59.0571b16: 略梵語。具足應云沙迦懣曩。翻就此方即 T2217_.59.0571b17: 云息惡。謂息塵垢之惡故。別諱者如前已 T2217_.59.0571b18: 明。述謂叙述。記謂記録。以我疏主叙述記 T2217_.59.0571b19: 録諸教及三藏所説文之與義成斯疏矣。
T2217_.59.0571b22: 經疏者。一行禪師依無畏三藏口傳撰集毘
T2217_.59.0571b25: 里三昧耶經説也。可悉之。問。今疏之所 T2217_.59.0571b26: 造年記何比耶。答。或云。大日經疏自開
T2217_.59.0571b29: 作名則必不徒然。唯一爲行。故曰一行。今 T2217_.59.0571c01: 之疏主取阿一行是爲禪行。且以阿字而
T2217_.59.0571c08: 大師門下有二弟子。一是惠能即南宗也。一 T2217_.59.0571c09: 是神秀即北宗也。北宗弟子名曰普寂。即疏
T2217_.59.0571c12: 入眞言門等者。今此品題非唱本經之名。即 T2217_.59.0571c13: 是末釋之稱也。今疏先不唱經文。直牒釋 T2217_.59.0571c14: 故。品號在下。牒釋故。具縁品等又先不唱 T2217_.59.0571c15: 而直牒釋故。問。全同經。何爲疏名耶。若 T2217_.59.0571c16: 擧疏品號者。具縁品已下何不爾耶。答。 T2217_.59.0571c17: 通號依依主。品號約有財。例如釋論已説 T2217_.59.0571c18: 立義等依有財矣。具縁品已下無亂故今先 T2217_.59.0571c19: 釋通名。故若不擧品號難知何品故 T2217_.59.0571c20: 大毘盧遮那等者。不思議疏上云。大者即無 T2217_.59.0571c21: 邊義也。毘盧遮那者是日。所謂即惠日也。 T2217_.59.0571c22: 成佛者證正覺正智義也。神變加持者神力
T2217_.59.0571c25: 字漢號也。抄第一云。且翻名者。梵云摩訶 T2217_.59.0571c26: *毘盧遮那悉提三菩提微吃哩多地瑟姹 T2217_.59.0571c27: 曩素怛覽摩訶云大。*毘盧遮那云遍照。悉 T2217_.59.0571c28: 提云成。三菩提云正覺。微吃哩多云神 T2217_.59.0571c29: 變。地瑟姹曩云加持。素怛覽云經。總云大
T2217_.59.0572a03: 則梵漢和雜翻也。大成神變加持經王者唐 T2217_.59.0572a04: 言。餘是梵言。若悉翻漢語者曰大日除暗 T2217_.59.0572a05: 遍明成正覺者神變加持經帝釋王。若具梵
T2217_.59.0572a11: 名云悉地三菩提。一本開題梵語法故云 T2217_.59.0572a12: 佛成也。勃陀三菩提梵語廣略歟。別本祕 T2217_.59.0572a13: 記等。尾三菩提者。尾字成梵名歟。問。大日 T2217_.59.0572a14: 即佛。何更云成佛耶。答。雜問答云。問 T2217_.59.0572a15: 大日是即法身。何故更次云成佛。答。此 T2217_.59.0572a16: 有三意。一大日指今果。成佛指昔事。謂大 T2217_.59.0572a17: 日世尊顯昔成佛之初事。故云大日正覺。二 T2217_.59.0572a18: 大日者此衆生本覺也今了此本覺故云大 T2217_.59.0572a19: 日成覺。三者大日世尊令衆生成佛故云大
T2217_.59.0572a22: 二釋反之。本覺云大日顯得云成佛。故上 T2217_.59.0572a23: 二約自利後一據利他耳。又此題有二意。 T2217_.59.0572a24: 堅約句義者句句含攝四身等。横就字義 T2217_.59.0572a25: 則字字各含人法喩矣。初竪義者。開題云。 T2217_.59.0572a26: 大毘盧遮那者自性法身即本有本覺理身。 T2217_.59.0572a27: 次成佛者受用身。此有二種。一自受用。二他 T2217_.59.0572a28: 受用。修得始覺智身。神變者他受用應身即 T2217_.59.0572a29: 變化法身。加持者等流身即是三界六道隨 T2217_.59.0572b01: 類身。若接四爲三者。神變加持合爲一。即 T2217_.59.0572b02: 法應化三身。如次可知。又配三大釋者。 T2217_.59.0572b03: 大*毘盧遮那者體也。成佛者相也。神變加持
T2217_.59.0572b06: 用也。他受用是用大故。但第二身中他受用 T2217_.59.0572b07: 是自證中化他歟。故疏指成佛云自證三菩 T2217_.59.0572b08: 提。故五祕密經云。*毘盧遮那自受用身及大
T2217_.59.0572b11: 三身時等流又應化攝故。故起信論三身章 T2217_.59.0572b12: 云。隨於六道各見不同種種異類。非受樂
T2217_.59.0572b15: 加持即用大。又大*毘盧遮那倶屬體大。成 T2217_.59.0572b16: 佛二字即相大。神變加持用大也。又或大之 T2217_.59.0572b17: 一字是總。*毘盧遮那神變等是別。體相用 T2217_.59.0572b18: 三句皆大故。約三身者大*毘盧遮那即法 T2217_.59.0572b19: 身。成佛即報身神變加持應化身。又或大屬 T2217_.59.0572b20: 法身。*毘盧遮那成佛倶是報身。神變加持 T2217_.59.0572b21: 即應化身。或可大之一字即通三身。所謂大
T2217_.59.0572b24: 三大與彼異。彼如次配三身句。故今法身 T2217_.59.0572b25: 句開禮相報應句合爲用大。故且准起信 T2217_.59.0572b26: 論等中理法身爲體智身自受爲相他受變 T2217_.59.0572b27: 化爲用者。抄初釋。理智二身爲法身他受 T2217_.59.0572b28: 爲報身。第二釋開理身別立自他二受合 T2217_.59.0572b29: 爲報歟。大師釋自他合爲相大者。約受用 T2217_.59.0572c01: 義同且以用大他受屬相大歟。或於智身 T2217_.59.0572c02: 約自證化他歟。後横義者。開題云。人法具 T2217_.59.0572c03: 擧法譬圓備。所以者何。若言人則是人也。一 T2217_.59.0572c04: 一字人種子故。言法則悉法也。一一字皆法
T2217_.59.0572c07: 用故。字義名深出世所用故。是則以世間字 T2217_.59.0572c08: 相顯出世字義。與以喩顯法其義相同。故
T2217_.59.0572c11: 答。有之。故抄第一云。私又云。毘盧 T2217_.59.0572c12: 遮那成佛通自性及受用神變加持倶變化 T2217_.59.0572c13: 等流也。又義大毘盧遮那神變加持者。通云 T2217_.59.0572c14: 自性身乃至又通等流身。凡四種法身通有 T2217_.59.0572c15: 自利利他二義。付之有二意趣。一者云自 T2217_.59.0572c16: 利四身皆自利也。云利他四身皆利他也
T2217_.59.0572c21: 院抄云。四種法身諸法有重重義。各各横 T2217_.59.0572c22: 則自利。竪則利他。自性身能加持自利之位。 T2217_.59.0572c23: 餘三身是所加持利他之身也。又互相望有 T2217_.59.0572c24: 自利利他能加持所加持之義。又付法相承
T2217_.59.0572c27: 樂故互有能所加持自他利義也。又大日 T2217_.59.0572c28: 金薩等付法相承又自性受用等次第歟。又 T2217_.59.0572c29: 以今題配三部三點等者。智證心目云。大 T2217_.59.0573a01: 是唐翻梵言摩訶則大一法界之總體三部 T2217_.59.0573a02: 是深之祕處。且含三義。謂大多勝也。正當 T2217_.59.0573a03: 三部。阿字不變爲深大理。沙字離染爲廣多 T2217_.59.0573a04: 智。縛字離壞爲殊勝用。皆在一心非多非 T2217_.59.0573a05: 少。阿字之故其體大也。沙字之故其相大也。 T2217_.59.0573a06: 縛字之故其用大也。○斯則三點之祕府五 T2217_.59.0573a07: 智之幽關矣。○毘盧遮那是阿字理點。一切 T2217_.59.0573a08: 諸法本不生故。成佛是沙字智點。一切諸法 T2217_.59.0573a09: 無梁著故。神變加持者是縛字用點。一切諸 T2217_.59.0573a10: 法離言説故。不生而生故現法界宮。無梁而 T2217_.59.0573a11: 梁故具五大色。離言而言故説三三昧耶。所 T2217_.59.0573a12: 謂不生即是寂滅義。離梁即蓮華義。離言則 T2217_.59.0573a13: 金剛義。體不生故妙理不極。相離梁故眞智 T2217_.59.0573a14: 無窮。用離言故化道無盡。是以摩訶之體無 T2217_.59.0573a15: 處不遍。摩訶之相無法不圓。摩訶之用無 T2217_.59.0573a16: 行不滿。居性寂之極地包法界之體用即 T2217_.59.0573a17: 土即身無異無相。故題大毘盧遮那成佛神
T2217_.59.0573a22: 眼藏如來。○先有翻爲遍照王如來也。又
T2217_.59.0573a25: 照爲義。或云光明遍照。或説高顯廣博。並
T2217_.59.0573a28: 義。開題意毘盧遮那之漢語幷出大日除暗 T2217_.59.0573a29: 遍明。除暗遍明即遍照王也。且略最高顯廣 T2217_.59.0573b01: 眼藏耳。然疏意大日遍照王爲今要也。故
T2217_.59.0573b10: 那又翻日故云日別名也。私云。於今題有 T2217_.59.0573b11: 總別二名。大爲總通日乃至加持故。日等 T2217_.59.0573b12: 爲別日成佛等其義別故。開題云。此大字普
T2217_.59.0573b16: 那阿儞地也等也。毘盧遮那是其一故云別 T2217_.59.0573b17: 名歟 T2217_.59.0573b18: 然世間日等者。抄云。疏然世間至而無所増 T2217_.59.0573b19: 等者總有三喩。○此之三喩前一是相大次 T2217_.59.0573b20: 一是用大後一是體大。又初是報身次是化
T2217_.59.0573b23: 能成衆務之義。三光無生滅之義。間。即以 T2217_.59.0573b24: 此三比佛徳何。答。除暗之義比佛惠光遍 T2217_.59.0573b25: 一切處作大明照。二成務之義比佛日光 T2217_.59.0573b26: 開發衆生種種善根。三常照之義比佛三昧
T2217_.59.0573b29: 已下爲別釋故。問答意以彼句屬別説。初 T2217_.59.0573c01: 義名除暗遍明義故。故知即除已下爲別 T2217_.59.0573c02: 説以上爲總標。二義中後義爲勝。然世間 T2217_.59.0573c03: 已下文除暗遍明外更無別義故。所以遍一
T2217_.59.0573c06: 第三釋云猛風吹雲日光顯照。倶是除暗遍 T2217_.59.0573c07: 明義也。然字非無起盡。但於初文無別 T2217_.59.0573c08: 義者以總爲別。猶如藏識割字中立總相 T2217_.59.0573c09: 大識矣。以如下三義總結兼通妨難也。或 T2217_.59.0573c10: 不可爲喩結初義故云則不如是。少分相 T2217_.59.0573c11: 似結後二義故云亦復如是也。問。疏第十 T2217_.59.0573c12: 四云。毘盧遮那者如日出于世能除暗冥 T2217_.59.0573c13: 能成就一切衆生所有事業大地所生之類 T2217_.59.0573c14: 無不蒙益。此實相自然大惠之日亦復如 T2217_.59.0573c15: 是。若有衆生了知自證如猛風吹雲日月 T2217_.59.0573c16: 出現亦有如是功力。普於法界中而作大
T2217_.59.0573c19: 者日也。如世間之日能除一切暗冥而生 T2217_.59.0573c20: 長一切萬物成一切衆生事業今法身如來 T2217_.59.0573c21: 亦復如是。故以爲喩也。然世間之日則有 T2217_.59.0573c22: 方分則有照外則不能照内明在一邊即 T2217_.59.0573c23: 不及一邊雖能照於晝日而光不及夜。今 T2217_.59.0573c24: 如來日則不如是遍照内外無有方分晝 T2217_.59.0573c25: 夜之別圓明常住。一切衆生若得此日出時 T2217_.59.0573c26: 能生長一切如來善根行如來事。世間之日 T2217_.59.0573c27: 不可爲喩。但得少分故加以摩訶之名也
T2217_.59.0574a01: 邊照晝不照夜照一世界不照餘世界。
T2217_.59.0574a04: 何以三義配三大三身。況上釋題以毘盧 T2217_.59.0574a05: 遮那句爲體大法身。非前後相違乎。答。凡 T2217_.59.0574a06: 三身三大義非無起盡。初釋云如來智惠 T2217_.59.0574a07: 日光。報身自受用智也。又起信論中相大功 T2217_.59.0574a08: 徳云大智惠光明義。故次釋但云如來日光。 T2217_.59.0574a09: 凡如來雖通三身今名化身歟。大師釋云。 T2217_.59.0574a10: 去成正覺故云如去。來化生故云如來
T2217_.59.0574a13: 之日。心是名理體日又光所依故法身義分 T2217_.59.0574a14: 明也。起信論中明體大無増減義。依此等 T2217_.59.0574a15: 意成此廢立歟。問答釋又不可違此旨 T2217_.59.0574a16: 矣。疏下卷釋眞應二身體用分別意歟。智身
T2217_.59.0574a19: 尼釋但示法身義歟。次至違題釋者配當 T2217_.59.0574a20: 隨宜不可局定。或今三身是大日三身故 T2217_.59.0574a21: 無違。故大師釋云。釋迦三身大日三身各各
T2217_.59.0574a24: 化用從報相起故次有。相用終歸法身體 T2217_.59.0574a25: 故後擧之。又或云。大日三身即胎藏三部曼 T2217_.59.0574a26: 荼也。佛部爲中金部爲左蓮部爲右。蓮法 T2217_.59.0574a27: 身理也。金報身智也。佛理智冥合應身也。理 T2217_.59.0574a28: 智相應故云應。非隨機應現義也。今曼荼 T2217_.59.0574a29: 向西故金佛蓮如次南中北次第也。可思 T2217_.59.0574b01: 之 T2217_.59.0574b02: 復次日行等者。鈔云。日行者日之行度也。閻 T2217_.59.0574b03: 浮提者正云閻浮那提。即是林名。今就省
T2217_.59.0574b09: 作此事闇中難成故 T2217_.59.0574b10: 遍照法界者。法界是六大法界體實智所照
T2217_.59.0574b14: 令開發種種善根也。或事理不二法界。即 T2217_.59.0574b15: 不二智所照也。疏第三云。界有三種。所謂 T2217_.59.0574b16: 法界心界衆生界。離法界無別衆生界。衆 T2217_.59.0574b17: 生界即是法界。離心界無別法界。法界即
T2217_.59.0574b20: 間出世。簡違理事故云殊勝也。上種種善 T2217_.59.0574b21: 根者即是歟。疏第十六云。若得此日出時
T2217_.59.0574b24: 開發衆生善是生長如來善之義也。又修 T2217_.59.0574b25: 世出世殊勝事業即行如來事也。疏第七 T2217_.59.0574b26: 云。謂佛菩薩縁覺聲聞四種皆名出世三昧。
T2217_.59.0574c02: 故今不取之。故論云。謂凡夫執著名聞利
T2217_.59.0574c05: 又如重陰昏蔽等者。祕藏記云。雲霧弊日 T2217_.59.0574c06: 月雲霧披而見日月非日月今更生。是密 T2217_.59.0574c07: 教顯本有之喩也。非顯教所説六度爲因
T2217_.59.0574c10: 如猛風吹雲日月出現。准此文今猛風類 T2217_.59.0574c11: 自然大惠歟。然今取所證理法身體也 T2217_.59.0574c12: 無明煩惱戲論重雲者。准摩訶衍論無明是 T2217_.59.0574c13: 智礙煩惱即煩惱礙也。故論疏云。根本無
T2217_.59.0574c18: 昧云。佛入所以此三昧者佛住畢竟無相 T2217_.59.0574c19: 寂滅之法以大悲故令無量衆生得見此 T2217_.59.0574c20: 大悲胎藏微妙之法。即是於無相中而現有 T2217_.59.0574c21: 相。雖復有相而從因縁生即不生義同於
T2217_.59.0574c26: 闍梨云。實相爲理三昧爲定圓明爲智。自
T2217_.59.0575a02: 疏意亦然。佛心之言無簡別故。圓明無際 T2217_.59.0575a03: 顯四法身無邊際故。故抄以日三喩配報 T2217_.59.0575a04: 化法三身也。何况聲字義四法身皆名大日
T2217_.59.0575a07: 無生滅義。何引抄釋而成今文通四身義 T2217_.59.0575a08: 乎 T2217_.59.0575a09: 加以大名等者。雜問答。云問。一端如何佛惠 T2217_.59.0575a10: 光明勝日天光等耶。答。世日光方分有限。 T2217_.59.0575a11: 但如來光遍一切處。又日天光増益世間。其
T2217_.59.0575a15: 雖無生滅實是有爲法故生滅體也。佛日 T2217_.59.0575a16: 不爾故也。依問答釋名一字屬下句可讀
T2217_.59.0575a19: 光取火決定矣。佛日應現衆生信水無疑 T2217_.59.0575a20: 故云大日歟 T2217_.59.0575a21: 成佛者具足等者。鈔云。成謂成就。佛謂覺者。
T2217_.59.0575a25: 爾三世常恒成就時長故云大。因縁生滅無 T2217_.59.0575a26: 常成就時短故云小成也。具足梵音等者。 T2217_.59.0575a27: 問。佛陀是覺者即人也。菩提是智即法也。人 T2217_.59.0575a28: 法既別。何爲一語存略乎。故下云。約佛陀
T2217_.59.0575b02: 聲即異。故上下各據一義歟。故大師釋云。 T2217_.59.0575b03: 一字之轉。名覺曰知○
T2217_.59.0575b06: 知但爲三菩提義。正是三漢號故可悉之。 T2217_.59.0575b07: 或云。一一字皆具人法喩故爲一語存略 T2217_.59.0575b08: 何失 T2217_.59.0575b09: 謂以如實智等者。智度論第二云。佛陀秦云 T2217_.59.0575b10: 智者。知何等法。知過去未來現在衆生數 T2217_.59.0575b11: 非衆生數法有常無常等一切諸法菩提樹
T2217_.59.0575b14: 文證即身成佛矣。或又今教釋迦即為即 T2217_.59.0575b15: 身成佛之佛故。故菩提心論云。一切義成
T2217_.59.0575b18: 又菩提攝四智。此四智通根本後得故。故 T2217_.59.0575b19: 慈恩釋云。三智通眞俗。成事智非眞。此
T2217_.59.0575b22: 智。事法故。爾者如何。答。後得智又不妄 T2217_.59.0575b23: 倒故云如實也。深教正智又云縁俗故。故
T2217_.59.0575b26: 云。非但遍知一切法亦知是法究竟實際
T2217_.59.0575c08: 故。或心廣故兼悲及定歟。開題云。法佛如
T2217_.59.0575c15: 佛心爲應感應因縁即時毘盧遮那現所喜
T2217_.59.0575c18: 加持用故神變即加持。又神變即能發三種 T2217_.59.0575c19: 神變。加持即所發三種表業。是神變之加持
T2217_.59.0575c22: 示現身語故。問。神變有幾種耶。答。開題 T2217_.59.0575c23: 云。此神變無量。大分爲四。一下轉神變。二 T2217_.59.0575c24: 上轉神變。三亦上亦下神變。四非上非下
T2217_.59.0576a01: 佛以悲願力放光加被衆生。是謂諸佛護
T2217_.59.0576a07: 物也。鈔意能變能化神變通爲其物耳。 T2217_.59.0576a08: 問。加者往來渉入。持者攝而不散。入我者 T2217_.59.0576a09: 彼來入我即來渉入也。我入者我往入彼即 T2217_.59.0576a10: 往渉入也。若爾可謂加即入我我入攝而不 T2217_.59.0576a11: 散之義入我我入之中無有。更非持即入我 T2217_.59.0576a12: 我入。何云加持即入我我入耶。答。彼來入 T2217_.59.0576a13: 我我有攝而不散義。我往入彼彼亦具其 T2217_.59.0576a14: 功焉。語約義周故云加持者○即入我我入
T2217_.59.0576a19: 所謂諸佛是能加即所持。衆生又所加即能
T2217_.59.0576a22: 舊譯或云等者。要義云。當知疏言舊譯或云 T2217_.59.0576a23: 神力所持者。此出神變加持之古語也。神 T2217_.59.0576a24: 變曰神力。加持曰所持。然此所持唯所非 T2217_.59.0576a25: 能唯持闕加。次言或云佛所護念者。此出 T2217_.59.0576a26: 加持之古語非謂神變也。故開題云。加持
T2217_.59.0576b08: 諸佛自證三菩提。不思議法界超越心地。以 T2217_.59.0576b09: 種種方便道爲衆生類如本性信解而演
T2217_.59.0576b12: 文。問。若爾説此諸佛自證等今經説會。以
T2217_.59.0576b15: 説十心寂不行。何有説法義乎。故疏二十 T2217_.59.0576b16: 云。自證之法則不能度人。此處微妙寂絶
T2217_.59.0576b22: 經文説此自證者由方便説自證也。非 T2217_.59.0576b23: 謂自證位説自證法也。故疏第三釋此經
T2217_.59.0576c06: 道爲衆生類如本性信解而演説法。即是
T2217_.59.0576c09: 住神力加持説此自證法云今經也。若自 T2217_.59.0576c10: 證位有説法何云若我但住如是境界不能 T2217_.59.0576c11: 以是蒙益乎。問。今經自受法樂説實行隔 T2217_.59.0576c12: 聞。故大師云。自性受用佛自受法樂故與自
T2217_.59.0576c18: 嚴之迹雖依上文其意異矣。隨義轉用聖教 T2217_.59.0576c19: 常習歟。所以自性身有本地加持二義。以 T2217_.59.0576c20: 加持身自受法樂説而領解本地無相之自 T2217_.59.0576c21: 證也。況復經中隣此文云次説修眞言行
T2217_.59.0576c24: 文云。不思議法界即喩蓮華臺種種方便道
T2217_.59.0576c27: 心之境界。唯佛與佛乃能知之。爲念本誓 T2217_.59.0576c28: 開示大悲藏普引衆生入佛惠故○若離 T2217_.59.0576c29: 方便如來本地尚不可説。何況以示人耶。 T2217_.59.0577a01: 不可爲諸上首等菩薩説。何況流入生死 T2217_.59.0577a02: 中耶。以此方便同於大空而現衆像。○
T2217_.59.0577a05: 已外方便身作四重圓壇説今經也。但有 T2217_.59.0577a06: 心菩薩是擧顯人歟。或又自性所成眷屬假 T2217_.59.0577a07: 示現此儀歟。例如瑜祇經遍照如來與自 T2217_.59.0577a08: 性所成眷屬倶説之然至瑜祇成就品説 T2217_.59.0577a09: 一字心之明云會中有一障者忽然而現
T2217_.59.0577a12: 菩薩説又爾也。到於實際從果向因人何 T2217_.59.0577a13: 非境界乎。又經文爲衆生類者未來衆生也。 T2217_.59.0577a14: 故次下擧具縁品所化云。爲滿足彼諸未
T2217_.59.0577a17: 答。疏第三云。然以加持力從佛菩提自證
T2217_.59.0577a20: 現覺諸法本初不生等者。此有二點。一云現 T2217_.59.0577a21: 覺諸法本初不生。意云本有始覺顯得本有 T2217_.59.0577a22: 本覺也。一云現覺之諸法本初不生也本覺 T2217_.59.0577a23: 之覺也。意云。凡夫見聞覺知諸法即本初不
T2217_.59.0577a26: 心從本以來不生即是成佛。而實無覺無
T2217_.59.0577b03: 尊。永離邪倒名之爲正。以此正知見現
T2217_.59.0577b06: 爾所成之成非因縁所生之成。文云我覺本
T2217_.59.0577b10: 所得之覺。故文云法佛自然智已離一切暗
T2217_.59.0577b13: 菩提實義文云。一切衆生不解如是常寂
T2217_.59.0577c01: 語言道者即是。從此已下皆是轉釋阿字 T2217_.59.0577c02: 問覺本不生即是佛。佛自證之法非思量 T2217_.59.0577c03: 分別之所能及亦不可傳授與人。智度謂
T2217_.59.0577c08: 可宣説而授與人住如此智故得如來
T2217_.59.0577c11: 之 T2217_.59.0577c12: 若離如來威神之力等者。疏第六云。本者即 T2217_.59.0577c13: 是如來自證之地住大涅槃。若捨加持神力
T2217_.59.0577c22: 者是即從因向果之人。所以云不知彼内證
T2217_.59.0577c28: 祕密心地超過十地身語心金剛各於五 T2217_.59.0578a01: 智光明峯杵出現五億倶胝微細金剛遍滿 T2217_.59.0578a02: 虚空法界。諸地菩薩無有能見倶不覺知
T2217_.59.0578a08: 本地尚不可説。何況以示人耶。不可爲諸
T2217_.59.0578a11: 薩也。疏第三釋支分生云。出無量十住諸
T2217_.59.0578a14: 受用佛自受法樂故與自眷屬各説三密門
T2217_.59.0578a19: 同今生死中人也。釋論中以二乘接邪定 T2217_.59.0578a20: 故
T2217_.59.0578a23: 法界度脱無餘衆生界故一切如來同共集
T2217_.59.0578a26: 我當成就一切諸佛法界悉皆度脱無餘衆 T2217_.59.0578a27: 生界。今所願已滿。而應度衆生不盡。以衆 T2217_.59.0578a28: 生界無盡即是法界無盡也○以衆生界未 T2217_.59.0578a29: 得一切解脱即是法界未得遍滿成就。故 T2217_.59.0578b01: 如來勤修事業無有休息也。即以此本願 T2217_.59.0578b02: 因縁一切如來同共集會。○今將説滿足一 T2217_.59.0578b03: 切智智法門亦是諸佛大事因縁。以同一本 T2217_.59.0578b04: 誓同一法界故皆悉集會共以神力加持
T2217_.59.0578b07: 到於實際人故亦云一切如來也。滿足一 T2217_.59.0578b08: 切智法門者今經骨目也。依事相更問大 T2217_.59.0578b09: 事因縁良有以也。當知翻往昔悲願住加 T2217_.59.0578b10: 持三昧現尊特中臺身説今經也。故云 T2217_.59.0578b11: 皆悉集會共以神力加持也。心王心數同住 T2217_.59.0578b12: 加持故云共也。依之當卷下文云。然以自 T2217_.59.0578b13: 在神力所加持故即從心王毘盧遮那現 T2217_.59.0578b14: 加持尊特身。爾時無量法門眷屬一一皆現
T2217_.59.0578b20: 覺門則無始無終之性身也。又依顯得邊 T2217_.59.0578b21: 則一生頓證之理佛也。倶以不可云往昔 T2217_.59.0578b22: 悲願如何。答。若約本覺門依本有三身中 T2217_.59.0578b23: 應化用而義説歟。故瑜祇經云。常於三世
T2217_.59.0578b26: 且約一生前後作此説歟。又云望顯得今 T2217_.59.0578b27: 果指本有熏習云往昔歟。故問答云。謂大
T2217_.59.0578c01: 云初事也 T2217_.59.0578c02: 若我但住如是境界等者。雜問答云。如來往 T2217_.59.0578c03: 昔悲願力故住神力加持三昧爲諸衆生
T2217_.59.0578c06: 過心量。説何示人耶。故漸次流出漸入第 T2217_.59.0578c07: 一院次至第二院次至第三院。雖作如此
T2217_.59.0578c10: 名異義同。如是境界與自證之法文別意 T2217_.59.0578c11: 一故。以不能度人釋則諸等二句。以三重 T2217_.59.0578c12: 流出文配示種種諸趣所喜見身。以此處
T2217_.59.0578c15: 今此文示説今經四重圓壇之儀式也。又 T2217_.59.0578c16: 第六云。本者即是如來自證之地住大涅槃。
T2217_.59.0578c23: 瑞也。然既自證位説今經更住加持瑞瑞
T2217_.59.0578c26: 下文云。如是自證之境説者無言觀者無見
T2217_.59.0579a02: 住神力加持三昧。如此爲未來衆生示三 T2217_.59.0579a03: 重漫荼羅種種諸趣所喜見身爲同聞。疏第 T2217_.59.0579a04: 六云。三重*漫荼羅所示種種類形皆是如來
T2217_.59.0579a07: 身之故説今經云所宜聞法也。解脱門所 T2217_.59.0579a08: 現知識傳此令未代衆生開悟故云開觀照 T2217_.59.0579a09: 門也。依之雜問答云。如來往昔悲願力故 T2217_.59.0579a10: 住於神力加持三昧爲諸衆生説祕密藏 T2217_.59.0579a11: 發即心菩提淨即心佛國見自心正覺證
T2217_.59.0579a14: 化他何同今經説會乎。又彼卷下文云。爲 T2217_.59.0579a15: 念本誓開示大悲藏○復以神力普現身
T2217_.59.0579a18: 持世界儀乎。又今文云普爲一切衆生擧 T2217_.59.0579a19: 實行也。又既云種種性欲所宜聞法何自 T2217_.59.0579a20: 受法樂説乎。況復疏第十二云。遍照佛刹者 T2217_.59.0579a21: 以此惠光普照無量法界一切有縁應度者 T2217_.59.0579a22: 無不普現其前以所喜見之身稱機説法
T2217_.59.0579a25: 然此應化非能説主乎。答。凡三重流出是 T2217_.59.0579a26: 爲説今經集會儀式也故金剛頂經云自受 T2217_.59.0579a27: 用佛從心流出無量菩薩對遍照如來受
T2217_.59.0579b03: 性身安住其中隨諸衆生種種性欲令得
T2217_.59.0579b08: 説文次下別説故具如聲字義釋矣。但至十 T2217_.59.0579b09: 二卷釋者所喜見身其體雖一自利利他義 T2217_.59.0579b10: 異故所謂在自性土爲同聞而自受法樂 T2217_.59.0579b11: 往加持世界隨機説法。故隨宜判釋。況復
T2217_.59.0579b15: 滿生死釋者。具釋云。此是毘盧遮那本地之 T2217_.59.0579b16: 身華臺之體。超八葉絶方所非有心之境
T2217_.59.0579b28: 者。神力加持元意遠被未來機故云種種 T2217_.59.0579c01: 性欲等。故當卷下釋住心品九句問云。時 T2217_.59.0579c02: 金剛手爲令未來衆生具足方便無餘疑
T2217_.59.0579c07: 進修耶。故偈次明設教之意云爲度彼等
T2217_.59.0579c10: 教之意。指未來衆生云爲度彼等故。故知 T2217_.59.0579c11: 今設教本意專約未來衆生也。大師雜問答 T2217_.59.0579c12: 釋即此意矣。或又准聖位經彼等菩薩各説 T2217_.59.0579c13: 三密門者三重圓壇内大眷屬所説歟。佛菩
T2217_.59.0579c16: 心行等也。然此應化者自性所成所喜見身 T2217_.59.0579c17: 也。非當經教主心王大日也。各説三密故 T2217_.59.0579c18: 應化。又非不能説而非説主耳。問。既所 T2217_.59.0579c19: 喜見身今經*之聽衆也。教主説文何乎。又 T2217_.59.0579c20: 非從毘盧遮那等説全同下所擧瑞相文。何 T2217_.59.0579c21: 云非加持世界儀式乎。答。上所擧世尊住 T2217_.59.0579c22: 加持三昧是即今經教主也。疏第十四云以
T2217_.59.0579c25: 内證之徳。由佛自在神力所加持。故因此
T2217_.59.0580a11: 三昧若加持世界事自證位言語無。今經説 T2217_.59.0580a12: 會何處乎。但今釋文同瑞相文者瑞相土教 T2217_.59.0580a13: 主他受用已下三身也。彼即自性座席聽衆 T2217_.59.0580a14: 故其文同何失。又云即事而眞無有終盡 T2217_.59.0580a15: 顯自性所成眷屬之旨也。瑜祇經云。常於
T2217_.59.0580a18: 佛心爲應感應因縁即時毘盧遮那現所喜
T2217_.59.0580a21: 實行逮見義見如何。答。疏第六云。然諸行人 T2217_.59.0580a22: 若深入瑜伽境界三昧自當了了聽聞如正
T2217_.59.0580a25: 二處矣 T2217_.59.0580a26: 然此應化非從毘盧遮那等者。經下文云。非 T2217_.59.0580a27: 從毘盧遮那佛身或語或意生。 一切處故 T2217_.59.0580a28: 起滅邊際不可得。而毘盧遮那一切身業一 T2217_.59.0580a29: 切語業一切意業一切處一切時於有情界
T2217_.59.0580b03: 別之義也。釋迦是第三重外部主故上云諸
T2217_.59.0580b07: 者依其體同故。又三重聖衆皆雖同聞擧 T2217_.59.0580b08: 第三重顯初二重歟。例如下文中擧第一 T2217_.59.0580b09: 重執金剛顯第二三重耳。上文世尊住加 T2217_.59.0580b10: 持三昧示所喜見身等者。依經而毘盧遮 T2217_.59.0580b11: 那已下文。即是不生而生之謂也。今文非從 T2217_.59.0580b12: 等者生而不生之義也。智證大師釋云。然此 T2217_.59.0580b13: 應化非大日身或語或意生者據眞如體性
T2217_.59.0580b17: 際倶不可得也。故下釋云。所以無盡無邊 T2217_.59.0580b18: 際者以不異如來遍一切處常住不滅之
T2217_.59.0580b21: 歎毘盧遮那三業云於一切處起滅邊際
T2217_.59.0580b24: 也。幻師譬上世尊也。呪術力喩上大悲 T2217_.59.0580b25: 願力也。加持藥草類上住加持三昧也。能 T2217_.59.0580b26: 現種種未曾有事比所喜見身所宜聞法 T2217_.59.0580b27: 也。五情所對擬隨種種心行。悦可衆心同開 T2217_.59.0580b28: 觀照門也。若捨加持等二句顯然此應化已 T2217_.59.0580b29: 下文 T2217_.59.0580c01: 五情所對悦可衆心者。文意云。現種種未曾
T2217_.59.0580c04: 義也。衆心者衆生心歟。或衆多心歟。五識 T2217_.59.0580c05: 唯縁實境。或通假境西方諸師異義也。但 T2217_.59.0580c06: 護法親光意唯縁實境。其故未轉依五識必 T2217_.59.0580c07: 託第八所變故。所變必有實用故。疏主未 T2217_.59.0580c08: 必決斷性相。學者隨宜可取義也。今且依 T2217_.59.0580c09: 護法意得文意者。幻師依呪術力加持 T2217_.59.0580c10: 藥草現種種未曾有事時五根五識雖縁 T2217_.59.0580c11: 本藥草同時意識迷亂而見種種未曾有事 T2217_.59.0580c12: 想有見色聞聲等作用。此五根爲門同時意 T2217_.59.0580c13: 識爲執故云五情所對。非直五識也。悦可 T2217_.59.0580c14: 者悦喜義。喜是意識相應受也可思之 T2217_.59.0580c15: 如來金剛之幻等者。合説也。縁謝即滅句以 T2217_.59.0580c16: 若捨已下合然此應化以下也。機興即生文 T2217_.59.0580c17: 以衆心已上合觀照門以上之意也。即事 T2217_.59.0580c18: 以下二句合於一切以下也。或又但於一切 T2217_.59.0580c19: 已下合説而顯餘歟。縁滅機生起滅義也。即 T2217_.59.0580c20: 事而眞等邊際不可得義也。如來金剛之幻 T2217_.59.0580c21: 者大疏抄云。即如來金剛之幻即智之用自
T2217_.59.0580c25: 時故。先師義云。四身皆法然本有故神變不 T2217_.59.0580c26: 改自性趣利他門。雖用加持自性敢不 T2217_.59.0580c27: 變。然則不異本地。應幻故云金剛幻。又名 T2217_.59.0580c28: 不思議幻。金剛即幻也。勿同如常報應如 T2217_.59.0580c29: 水月等耳。問。法然本有何有興謝異耶。 T2217_.59.0581a01: 答木幡義云。興謝本法然也。生滅即本有也。 T2217_.59.0581a02: 何同如常生滅義矣。故經云。生住等諸法常
T2217_.59.0581a08: 或云。今宗意約法體説四種法身皆是本有。
T2217_.59.0581a12: 第七云。法界即諸法之體以是言之因亦
T2217_.59.0581a15: 雖不捨煩惱相猶歸菩提體云眞也。今宗 T2217_.59.0581a16: 煩惱事相本是眞體故性相歴然云即事而 T2217_.59.0581a17: 眞。求異如常攝相歸性之義耳。故祕藏記 T2217_.59.0581a18: 云。顯教之中相常住者據攝相歸性可稱 T2217_.59.0581a19: 常住。依性相差別何稱常住耶。密教説性
T2217_.59.0581a22: 字故云具題也。大廣博經者大毘盧遮那成 T2217_.59.0581a23: 佛經義歟。上具擧故恐文繁今略擧也。開題 T2217_.59.0581a24: 云。毘盧遮那者○或云光明遍照或説高顯
T2217_.59.0581b01: 帝釋者。帝之一字即是因陀羅梵語訛也。正
T2217_.59.0581b07: 爲漢語。其意可思。法華玄賛云。梵云釋迦
T2217_.59.0581b12: 次一切如來者具顯密二意。顯義十方三世 T2217_.59.0581b13: 一切諸佛名一切如來。是則各各衆生修如 T2217_.59.0581b14: 實道去成正覺來化衆生名如來也。密義 T2217_.59.0581b15: 五智佛名一切如來。聚一切諸佛共成五 T2217_.59.0581b16: 佛身故。此五佛則諸佛之本體諸法之根源。
T2217_.59.0581b19: 望有互爲主伴義故。疏十四云。如來何故 T2217_.59.0581b20: 處此三昧。然亦非無因縁。正謂開示如來
T2217_.59.0581b23: 日者謂天帝威徳光明類于千*日。如經 T2217_.59.0581b24: 云帝釋所有光明猶如千*日等爲釋天之
T2217_.59.0581c04: 入爲能入。能入從所入以得名是眞言門 T2217_.59.0581c05: 之入名入眞言門。依主釋也。住心者。住謂 T2217_.59.0581c06: 安住令菩提等願不動故。心者靈明。是知見 T2217_.59.0581c07: 之眞實相故。又住是三昧。於三昧中即見 T2217_.59.0581c08: 自心○住是能住心是所住。能所相望作依 T2217_.59.0581c09: 主釋。又上入眞言門是因。住心是果。因果相
T2217_.59.0581c15: 之壇也。即所入果也住心者十住心即能入
T2217_.59.0581c18: 者。釋此心云。所謂衆生自心品。即是一切
T2217_.59.0581c21: 約修生始覺亦能入續生心品也。大經要義 T2217_.59.0581c22: 第二云。謂住心者顯能住於所住心。故住
T2217_.59.0581c25: 且依一意通三密六大歟。問。疏釋此心
T2217_.59.0581c28: 答。今宗意於顯乘一心無相理談六大本有 T2217_.59.0581c29: 義。是當宗超絶之談也。顯宗於色心隨一 T2217_.59.0582a01: 之心論能求所求二菩提心。眞宗六大本有 T2217_.59.0582a02: 體即能求菩提心又所求菩提心也。若菩提 T2217_.59.0582a03: 心局識大者。於顯乘一心論六大而彼六 T2217_.59.0582a04: 大中唯識大者。顯乘菩提心寛廣眞言菩提 T2217_.59.0582a05: 心狹少乎。故知菩提心通三密六大也。問。 T2217_.59.0582a06: 若爾通三六證安在乎。答。戒序釋所求菩
T2217_.59.0582a14: 五大又可有縁慮義乎。答。云爾何失。三 T2217_.59.0582a15: 摩耶身既有情也。身語二密又有斷惑證理
T2217_.59.0582a18: 法故。問。三界唯心之義顯乘盛談也。雖然 T2217_.59.0582a19: 色法勿爲能求體乎。答。彼縁起色法歸一 T2217_.59.0582a20: 心本云三界唯心。今不爾。唯心本源性所 T2217_.59.0582a21: 色心法然本有也。豈同彼矣 T2217_.59.0582a22: 竊謂入住之義等者。般若寺抄云。意修行即 T2217_.59.0582a23: 此心。離心無修行之義。故擧心省行爲一
T2217_.59.0582b03: 眞語如語不妄不異者。金剛般若經云。如來 T2217_.59.0582b04: 是眞語者實語者如語者不誑語者不異語
T2217_.59.0582b07: 謂眞語是不妄義如語即不異謂也。故唯識 T2217_.59.0582b08: 論云。眞謂眞實顯非虚妄。如謂如常表無
T2217_.59.0582b11: 法中有二諦。一者世諦二者第一義諦。爲世 T2217_.59.0582b12: 諦故説有衆生。爲第一義諦故説衆生無 T2217_.59.0582b13: 所有。復有二種。有知名字相有不知名字
T2217_.59.0582b18: 舊譯云呪等者。大師字母釋云。云何呪陀羅 T2217_.59.0582b19: 尼。謂諸菩薩獲得如是持自在。由此自在 T2217_.59.0582b20: 加被能除有情災患。諸眞言句令彼章句 T2217_.59.0582b21: 悉皆第一神驗無所唐捐能除種種災患。
T2217_.59.0582b24: 爲當經之序品。如華嚴。故疏云經之大意
T2217_.59.0582b27: 三密也。又横竪無礙序正不二也。可思之。 T2217_.59.0582b28: 開題云。今此經且約三部而釋。初如是等序 T2217_.59.0582b29: 分者當身密即佛部。示身無盡藏故。次爾 T2217_.59.0582c01: 時世尊至屬累終是語密即蓮華部。現語無 T2217_.59.0582c02: 盡藏故。信受等文是意密即金剛部。示意 T2217_.59.0582c03: 無盡藏故。序正雖異祕妙是一。身語不同平
T2217_.59.0582c06: 矣 T2217_.59.0582c07: 所謂衆生自心品等者。疏第七云。如來無礙 T2217_.59.0582c08: 知見在一切衆生相續中法爾成就無缺減。 T2217_.59.0582c09: 以於此眞言體相不如實覺故名爲生死 T2217_.59.0582c10: 中人。若能自知自見時即名一切知者一切 T2217_.59.0582c11: 見者。是故如是知見非佛自所造作亦非
T2217_.59.0582c20: 第五 T2217_.59.0582c21: 到義也。如實了知兼行證入三字義歟。依 T2217_.59.0582c22: 後義者第九唵摩羅中因義也。此識即法界 T2217_.59.0582c23: 體性智故云即是一切智智也。圓鏡力故實 T2217_.59.0582c24: 覺智文有二義。謂阿閦大圓大日大圓也。可 T2217_.59.0582c25: 思之。又或人云。六道輪迴衆生汎爾起善 T2217_.59.0582c26: 惡無記等三性心也。煩惱妄心本輪圓具徳 T2217_.59.0582c27: 故。又衆生自心品者准密嚴院釋。*接略則 T2217_.59.0582c28: 八九十三識舒廣則無量心識也。如實了知 T2217_.59.0582c29: 者。准大師釋竪有十重淺深横示塵數廣 T2217_.59.0583a01: 多矣 T2217_.59.0583a02: 自心發菩提等者。此中自心等四句如次 T2217_.59.0583a03: 因行證入四字義也。發起等二句第 T2217_.59.0583a04: 五方便具足 T2217_.59.0583a05: 第也。所謂自心發菩提者發字不生信智。
T2217_.59.0583a16: 文又有大事。依法更問矣。疏十二云。此八 T2217_.59.0583a17: 葉四方四隅也。四方即如來四智。初*阿字 T2217_.59.0583a18: 門即是菩提*之心。次字即是成無上菩 T2217_.59.0583a19: 提。次字是菩提之行。次字即是大涅槃
T2217_.59.0583a22: 證・入・方使以此義可言。内實爲因外花爲 T2217_.59.0583a23: 果。若違此意不得名大悲胎藏妙法蓮華。 T2217_.59.0583a24: 一行禪師以天台義爲誠證既違其義。寧 T2217_.59.0583a25: 可依憑乎。瑜伽中臺上佛爲第九奄摩羅 T2217_.59.0583a26: 識。此宗因果義逆順次第圓融相即重重無
T2217_.59.0583a29: 時名胎藏蓮華。然此胎藏位唯有花實是 T2217_.59.0583b01: 因。後開敷時成花葉是果也。意指今時開
T2217_.59.0583b04: 問。若爾二師終相違歟。如何。答。三密觀既 T2217_.59.0583b05: 云因果逆順重重無盡存東因義歟。又疏 T2217_.59.0583b06: 中從内向外作三句時。中*臺爲菩提心 T2217_.59.0583b07: 爲因句。准知五轉時何不中爲因矣。故知 T2217_.59.0583b08: 順逆重重因果二師互成耳 T2217_.59.0583b09: 從因至果等者。抄云。從因至果皆不離自 T2217_.59.0583b10: 心。因亦是自心果亦是自心。心即菩提故云 T2217_.59.0583b11: 皆以等。此因果義通本有修生因果歟。二 T2217_.59.0583b12: 義倶無住著而住*阿字不生心。故云皆以 T2217_.59.0583b13: 無所住而住其心也。或云。從因至果義不 T2217_.59.0583b14: 同顯乘次第修行。而不行而行不到而到故 T2217_.59.0583b15: 云皆以無所住而住其心也因者初。果者 T2217_.59.0583b16: 第五 T2217_.59.0583b17: 果歟。抄第二云。又此中有六箇心字。前二 T2217_.59.0583b18: 是因後四是果。又前一是菩提心第二是大
T2217_.59.0583b21: 所住心者其人之心。下句其心者是上句因 T2217_.59.0583b22: 果人之心故其迷悟心爲所住體。且約十住
T2217_.59.0583b26: 要門。何但云入眞言門耶。答。入理方便 T2217_.59.0583b27: 教爲本故。故十住心論云。且就語密顯示
T2217_.59.0583c03: 以心爲主。隨心分別身口作業。隨心引導
T2217_.59.0583c06: 故雜問答云。若三中一闕即不能至平等
T2217_.59.0583c12: 又云佛説此中具萬行。何限意密耶。故菩
T2217_.59.0583c15: 佛。彼依二行一行等成佛者是非正成佛之 T2217_.59.0583c16: 時。亦由修餘二行不思議加持力故*忽出
T2217_.59.0583c19: 一身密者如結契印召請聖衆是也。二語 T2217_.59.0583c20: 密者如密誦眞言令文句了了分明無謬 T2217_.59.0583c21: 誤也。三意密者如住瑜伽相應白淨月圓
T2217_.59.0583c24: 行者以此三方便等者。疏十四云。當知眞言 T2217_.59.0583c25: 行者但以方便自淨其心。*若三業清淨當
T2217_.59.0583c28: 見本尊。本尊者即是眞實之理也。非但見 T2217_.59.0583c29: 本尊而已。又如實觀我之即同本尊。故名
T2217_.59.0584a04: 故。聖衆皆來加持護念行者故。云即爲如 T2217_.59.0584a05: 來三密之所加持也。凡今教意*若別行*若 T2217_.59.0584a06: 大法最前用淨三業印言此意。以三密方 T2217_.59.0584a07: 便淨行者麁動之三業成本尊微細三密。 T2217_.59.0584a08: 是三平等義。故儀軌云。三業常轉已成三
T2217_.59.0584a11: 微細三密也。依之檜尾口決云。先成就者 T2217_.59.0584a12: 三密微細。我三密麁礦。雖麁細別同五大所 T2217_.59.0584a13: 成。如來及我五大不離倶遍虚空。法性平等
T2217_.59.0584a16: 羅蜜行故云地波羅蜜也。故祕藏記云。十
T2217_.59.0584a19: 足也。不同顯教三僧祇間修十度行。故 T2217_.59.0584a20: 云不復經歴劫數等矣。今文以十地盡諸 T2217_.59.0584a21: 位意歟。或十一地十二地四十二位等皆開 T2217_.59.0584a22: 合異耳
T2217_.59.0584a25: 上菩薩位得阿毘跋致地。舍利弗。有菩薩 T2217_.59.0584a26: 摩訶薩。初發心時便得阿耨多羅三藐三菩 T2217_.59.0584a27: 提轉法輪與無量阿僧祇衆生作益厚已 T2217_.59.0584a28: 入無餘涅槃。是佛般涅槃後餘法若住一劫 T2217_.59.0584a29: 若減一劫。舍利弗有菩薩摩訶薩初發意時 T2217_.59.0584b01: 與般若波羅蜜相應與無數百千億菩薩
T2217_.59.0584b04: 漸二類及成五轉成佛有二機也。問。此 T2217_.59.0584b05: 中第一菩薩因位行既六度也。何成三密行 T2217_.59.0584b06: 義。第二菩薩果後入涅槃也。豈順法身常住 T2217_.59.0584b07: 乎。答。謂於三密行有事理六度。六度印 T2217_.59.0584b08: 言六種微供等也。又眞言菩薩修理六度。雜 T2217_.59.0584b09: 問答五重結護等其説分明者歟。又一生成 T2217_.59.0584b10: 佛者證四種法身。故其中變化身有縁謝即 T2217_.59.0584b11: 滅徳。然即事而眞故不同如常八相歟。此 T2217_.59.0584b12: 等皆隨義轉用之意矣。又智論中此三菩提 T2217_.59.0584b13: 類神通乘。非眞宗則何有此理。但擧二菩 T2217_.59.0584b14: 薩爲成今宗一生二生義故問答中以此 T2217_.59.0584b15: 二菩薩爲一生二生證矣。第三菩薩今教無 T2217_.59.0584b16: 用故且不取之。當知今疏此生滿足地波羅 T2217_.59.0584b17: 蜜亦含二義歟。於十度有漸次頓證故。故 T2217_.59.0584b18: 祕藏記云。眞言菩薩或十六三昧一一次第
T2217_.59.0584b26: 人遇佛聞是大乘法發阿耨多羅三藐三菩 T2217_.59.0584b27: 提心即時行六波羅蜜入菩薩位得阿鞞 T2217_.59.0584b28: 跋致地。所以者何。先集無量福徳利根心 T2217_.59.0584b29: 堅。從佛聞法故。譬如遠行。或有乘羊而去。 T2217_.59.0584c01: 或有乘馬而去。或有神通去者。乘羊者久 T2217_.59.0584c02: 久乃到。乘馬差速。乘神通者發意頃便到。 T2217_.59.0584c03: 如是不得言發意間云何得到。神通相爾。 T2217_.59.0584c04: 不應生疑菩薩亦如是。發阿耨多羅三藐 T2217_.59.0584c05: 三菩提時即入*菩薩位。有菩薩初發意。 T2217_.59.0584c06: 初雖心堅後雜諸惡。時時生念我求佛道。 T2217_.59.0584c07: 以諸功徳迴向阿耨多羅三藐三菩提。是人 T2217_.59.0584c08: 久久無量阿僧祇劫或至或不至。先世福徳 T2217_.59.0584c09: 因縁薄而復鈍根心不堅固。如乘羊者。有 T2217_.59.0584c10: 人前世少有福徳利根發心漸漸行六波羅 T2217_.59.0584c11: 蜜。若三若十若百阿僧祇劫得阿耨多羅三 T2217_.59.0584c12: 藐三菩提。如乘馬者必有所到。第三乘神 T2217_.59.0584c13: 通者如上説。是三種發心一者罪多福少。二 T2217_.59.0584c14: 者福多罪少。三但行清淨。福徳清淨有二 T2217_.59.0584c15: 種。一者初發心時即得菩薩道。二者小住供 T2217_.59.0584c16: 養十方諸佛通達菩薩道故入菩薩位。即 T2217_.59.0584c17: 是阿毘跋致地○次復菩薩大厭世間。世間 T2217_.59.0584c18: 已來常好眞實惡於欺誑。是菩薩亦利根堅 T2217_.59.0584c19: 心久集無量福徳智惠初發心時便得阿 T2217_.59.0584c20: 耨多羅三藐三菩提即轉法輪度無量衆 T2217_.59.0584c21: 生入無餘涅槃○次復菩薩亦利根心堅。久
T2217_.59.0584c24: 羊馬法説經中雖無論中更擧以初菩薩合 T2217_.59.0584c25: 神通也。云如上説是也。其下三種發心者。 T2217_.59.0584c26: 初二發心類羊馬。論所説二菩薩。第三經所 T2217_.59.0584c27: 明第一菩薩也。此中亦分二種。如文可見。 T2217_.59.0584c28: 後再云次復薩者如次經中第二第三菩 T2217_.59.0584c29: 薩也是猶神通中菩薩也。論中且約初擧三 T2217_.59.0585a01: 喩而顯通後二歟。問。初二菩薩雖云利 T2217_.59.0585a02: 根猶云久集無量福智。非是頓證人。又初 T2217_.59.0585a03: 菩薩云遇佛聞是大乘。可大品經。*若爾何 T2217_.59.0585a04: 以此二菩薩爲即身頓成證乎 答。既云 T2217_.59.0585a05: 未發心前指宿善云久集福徳智也。故疏 T2217_.59.0585a06: 第四云。若諸衆生未曾於過去無量佛所久 T2217_.59.0585a07: 種善根於此祕密乘未曾修習則造次聞
T2217_.59.0585a10: 乗歟。猶如楞伽經云我乘大乘無上法矣。 T2217_.59.0585a11: 大師住心論云。牛羊等車徐進必經三大無 T2217_.59.0585a12: 數劫。神通寶輅凌虚空速飛一生之間必至
T2217_.59.0585a15: 文永十一年於高野山丈六堂坊草之
T2217_.59.0585a18: T2217_.59.0585a19: T2217_.59.0585a20: T2217_.59.0585a21: 疏卷第一之二 T2217_.59.0585a22: 如是我聞等者。智證大師抄云。如是我聞者 T2217_.59.0585a23: 約已開門爲阿難我。若爾阿難非大日侍 T2217_.59.0585a24: 者。何稱我聞。阿闍梨云。約法界通開義無
T2217_.59.0585a27: 遮那對於聲聞。何非阿難我耶。示明文 T2217_.59.0585a28: 佛心經下卷有毘盧遮那對告阿難之文。 T2217_.59.0585a29: 煩故不具引。既有對告文。何故非阿難之
T2217_.59.0585b04: 總持藏爲金剛手受持。祕藏記爲結集者
T2217_.59.0585b11: 約結集伴通阿難歟。若依結集主者金剛 T2217_.59.0585b12: 手也。故安然釋云。若約結集主者是金剛
T2217_.59.0585b15: 題説藏記文唯金剛手結集也。既云顯教中 T2217_.59.0585b16: 依智論等説歟。彼論云。迦葉・阿難於王舍 T2217_.59.0585b17: 城結集三藏爲聲聞藏。文殊・阿難於鐵圍
T2217_.59.0585b20: 手受持。全非阿難傳持也。若爾何撿六度 T2217_.59.0585b21: 經明文撿佛心經一説遮金薩結集義。況 T2217_.59.0585b22: 對告人未必結集者。恐似守株費智耳。但 T2217_.59.0585b23: 祕藏記總別釋是於前四藏作總別也。又 T2217_.59.0585b24: 普賢金薩顯密異。故理趣釋云。是菩薩本是 T2217_.59.0585b25: 普賢。從大日如來受金剛杵之故名金剛
T2217_.59.0585b28: 聞。今疑此經釋迦如來滅度後八百年時*毘 T2217_.59.0585b29: 盧遮那自對普賢執金剛手等而説。爾時阿 T2217_.59.0585b30: 難迦葉等久已滅度。誰言我聞。若言龍樹 T2217_.59.0585c01: 菩薩結集者復從毘*盧遮那佛口傳普賢。 T2217_.59.0585c02: 從普賢傳龍樹。如何龍樹稱我聞。若言普 T2217_.59.0585c03: 賢我聞者不爾。普賢菩薩非二乘凡夫肉眼
T2217_.59.0585c06: 薩出時以爲説經之時出阿難・迦葉生疑。 T2217_.59.0585c07: 是大過也。又龍樹結集不足起言。如是我 T2217_.59.0585c08: 聞是金剛手語也。開題云。之語也。
T2217_.59.0585c11: 乘凡夫不見普賢者。普賢觀經説四衆八
T2217_.59.0585c14: 義訣云。經篋廣長如床厚四五尺有無量
T2217_.59.0585c17: 如來懸記之時。非啻害密藏宗旨亦闇違 T2217_.59.0585c18: 顯經明文矣。言交雜人間結集者智度論 T2217_.59.0585c19: 釋顯結集云。佛滅度後文殊・彌勒等諸大
T2217_.59.0585c22: 不許者又顯經結集同疑 T2217_.59.0585c23: 經初五義等者。抄云。如來説法有五成就言 T2217_.59.0585c24: 如是我聞者信成就也。一時者時成就也。薄 T2217_.59.0585c25: 伽梵者教主成就也。住如來加持法界宮乃 T2217_.59.0585c26: 至生大樓閣寶王等所成就也。其金剛名曰
T2217_.59.0585c29: 成加通序之旨。若五義非五成者何作此 T2217_.59.0586a01: 釋耶。故抄釋五成就畢般若燈論亦有六
T2217_.59.0586a04: 直牒經文不云疏云。可悉之又義云。以 T2217_.59.0586a05: 五字義爲五義非五成也。次下文如智論
T2217_.59.0586a08: 時。問曰。佛經何以故初稱如是語。答曰。佛 T2217_.59.0586a09: 法大海信爲能入智爲能度。如是者即是 T2217_.59.0586a10: 信也。我者佛弟子等。雖知無我隨俗法 T2217_.59.0586a11: 説我非實我也。聞者非耳根。非耳根能 T2217_.59.0586a12: 聞聲。亦非耳識亦非意識。是聞聲事從多 T2217_.59.0586a13: 因縁生。一者。問曰。佛法中數等法實無。陰・ T2217_.59.0586a14: 界・入所不攝故。何以言一。答曰。隨世俗故 T2217_.59.0586a15: 有一。時者。有人言。一切天地好醜皆以時
T2217_.59.0586a18: 也。既智論説分明。定知五義非五成就也。所 T2217_.59.0586a19: 以一時已上讓智論薄伽梵已下牒釋故。私 T2217_.59.0586a20: 更加一解云。通序六句中前五句云五義 T2217_.59.0586a21: 歟。今所牒如是乃至法界宮文六句中五句 T2217_.59.0586a22: 有之故。故准智論文説六成就。開信與聞
T2217_.59.0586a27: 智度者。衆成中又綺所成而文不一純故 T2217_.59.0586a28: 且除之歟。重意云。五字爲五義可爲正 T2217_.59.0586a29: 説。智論略説如是我聞一時五字別義竟之
T2217_.59.0586b03: 總説六義未明所據。今記論意令易可 T2217_.59.0586b04: 知。然案智論。如是我聞一時牒爲一段開 T2217_.59.0586b05: 爲五種結爲三句。謂一如是二我三聞四 T2217_.59.0586b06: 一五時。是爲五語。如是爲一我聞爲二一 T2217_.59.0586b07: 時爲三。是爲三句。聞即我聞一是時數故。 T2217_.59.0586b08: 故結爲三句也。但論旨難尋。依順先聖且
T2217_.59.0586b15: 由來等別説之時置此言歟。大日經供養法 T2217_.59.0586b16: 卷云。右阿闍梨所集大毘*盧遮那成佛神變 T2217_.59.0586b17: 加持經中供養儀式具足竟。傳度者頗會意
T2217_.59.0586b21: 大本有十萬偈等者。開題云。此經總有三本。 T2217_.59.0586b22: 一法爾常恒本。諸佛法曼荼羅是也。二分 T2217_.59.0586b23: 流廣本。龍猛所誦傳十萬頌經是也。三略
T2217_.59.0586c02: 流中廣本故云大本歟。下略有十萬者。望 T2217_.59.0586c03: 常恒本故云略歟海雲記云。此經梵筴有 T2217_.59.0586c04: 三本。廣本十萬偈。若依梵本具譯可有三 T2217_.59.0586c05: 百餘卷已來。廣本在西國不到此土。梵本 T2217_.59.0586c06: 經略本四千偈。更有略本二千五百偈。中天
T2217_.59.0586c13: 經序略本雖同記一本亦背疏文耳 T2217_.59.0586c14: 傳法聖者等者。開元録第九云。大毘*盧遮那
T2217_.59.0586c17: 言歸迴至北天無幸而卒。所持梵本有勅 T2217_.59.0586c18: 迎還北在西京華嚴寺。取掌無畏與沙門 T2217_.59.0586c19: 一行於彼簡得數本梵經。還遂爲沙門一 T2217_.59.0586c20: 行譯大毘*盧遮那經。其經具足梵文有十 T2217_.59.0586c21: 萬頌。今所出者撮其要取最。沙門寶月譯
T2217_.59.0586c28: 部教持念次第共成一卷成七卷共成一
T2217_.59.0587a02: 存第七卷者。應云此經七卷三十六品。故 T2217_.59.0587a03: 知第七卷是六卷所攝也。問。傳法聖者誰 T2217_.59.0587a04: 人耶。答。准録中今經梵本無畏從無行相 T2217_.59.0587a05: 承。傳法聖者指無行歟。或龍智金剛智等 T2217_.59.0587a06: 歟。其故開題中十萬頌。或云龍猛誦出或 T2217_.59.0587a07: 云金剛智誦傳。既彼二聖誦傳是分流廣 T2217_.59.0587a08: 本。故知今三千頌龍智金剛智等取其要歟。 T2217_.59.0587a09: 又十萬頌雖云龍猛誦傳亦不妨金剛手。 T2217_.59.0587a10: 准知三千頌通龍猛歟。問。龍猛誦出未審。 T2217_.59.0587a11: 大日經序云。北天竺國勃嚕羅國中有大石 T2217_.59.0587a12: 山。壁立干雲。於其半腹有藏祕法窟。數 T2217_.59.0587a13: 千猿猴捧經出。暴風*忽至吹一梵篋下來。 T2217_.59.0587a14: 樵夫取之獻王。王歡喜與之善無畏。無畏
T2217_.59.0587a17: *盧遮那佛付屬金剛手菩薩經數百年 T2217_.59.0587a18: 傳中印度那蘭陀寺達磨掬多。達*磨付屬
T2217_.59.0587a21: 屬金剛手。金剛手次傳付屬那蘭陀寺達摩 T2217_.59.0587a22: 掬多阿闍梨。阿闍梨次屬中天竺國主釋迦
T2217_.59.0587a25: 空表製集等專以兩部祕藏之經偏存鐵塔 T2217_.59.0587a26: 流傳之旨。又龍猛論中載今經。若不傳則 T2217_.59.0587a27: 何引自造論乎。故表製集四云。昔毘*盧 T2217_.59.0587a28: 遮那經。以瑜伽無上祕密最大乘教傳於 T2217_.59.0587a29: 金剛*薩埵。金剛*薩埵數百歳方得龍猛菩 T2217_.59.0587b01: 薩而授焉。龍猛又數百歳乃傳龍智阿闍梨。 T2217_.59.0587b02: 龍智又數百歳傳金剛智*阿闍梨。金剛智 T2217_.59.0587b03: 振錫東來傳於和尚。自法身如來至于和
T2217_.59.0587b06: 猶見在南天竺國傳授金剛頂瑜伽經及毘
T2217_.59.0587b09: 傳則龍智何爲傳授法門乎。依此等心大 T2217_.59.0587b10: 師住心論中擧兩部*曼陀羅畢云。若爾誰 T2217_.59.0587b11: 傳。答。初從大日如來至青龍阿闍梨有
T2217_.59.0587b16: 雖唐家人師是惠果二傳之孫弟。展轉設有 T2217_.59.0587b17: 誤大師惠果面授之弟子。親受何有疑乎。又 T2217_.59.0587b18: 惠果行状云。常語門人曰。金剛界大悲胎 T2217_.59.0587b19: 藏兩部大教者諸佛祕藏即身成佛之路。訶 T2217_.59.0587b20: 陵辨弘新羅惠日竝授胎藏師位。釼南惟上 T2217_.59.0587b21: 河北義圓授金剛界大法。義明供奉亦授兩 T2217_.59.0587b22: 部大法。今有日本沙門來求聖教。以兩部 T2217_.59.0587b23: 祕奧壇儀印契漢梵無差悉受於心猶如
T2217_.59.0587b28: 大師。又請來表云。和尚告曰。我先知汝來 T2217_.59.0587b29: 相待久矣。今日相見大好大好。報命欲竭無
T2217_.59.0587c03: 簡餘人而云無人付法。同*門賢弟猶不比 T2217_.59.0587c04: 肩。況孫弟海雲等成同日論哉。次付經序 T2217_.59.0587c05: 者。石窟梵篋無畏直相承翻之歟。然今文 T2217_.59.0587c06: *阿闍梨傳者指無畏也。彼説云。傳法聖者
T2217_.59.0587c09: 之安然又付二過不用之。一違胎藏相承
T2217_.59.0587c15: 軌非大師請來也。何爲難矣。抑南天北天之 T2217_.59.0587c16: 相承自門他門之諍論也。然眞言祕教以東 T2217_.59.0587c17: 寺爲正。故大原長宴僧都四十状云。池上廣 T2217_.59.0587c18: 慶*阿闍梨云。伺習諸家灌頂無過東寺
T2217_.59.0587c21: 南天歸之後唯授惠果一人。惠果和尚又 T2217_.59.0587c22: 唯授弘法大師。不授餘人。是故惠朗紹六 T2217_.59.0587c23: 爲七不得師位。義明印可紹攝不謂入室。 T2217_.59.0587c24: 不空惠果既不授之。隨誰傳哉。而他家與
T2217_.59.0587c28: 云誦出金剛頂百千頌。未云誦持毘*盧遮 T2217_.59.0587c29: 那經。又不思議疏中明今經第七卷由來云。 T2217_.59.0588a01: 無畏三藏於金栗王塔下依聖加被感得
T2217_.59.0588a05: 法明道徳。何於兩部有所殘耶。彼義訣 T2217_.59.0588a06: 中。龍猛未入鐵塔前大日如來現其身授
T2217_.59.0588a09: 得金剛頂經梵本猶誦傳之。況既蒙指授。 T2217_.59.0588a10: 大日經廣本悋何不授*耶。又於今經第七 T2217_.59.0588a11: 卷者。凡雖有鐵塔梵本修持行儀未明故 T2217_.59.0588a12: 求聖加被更感得供養次第法也。非六卷 T2217_.59.0588a13: 梵本外更有第七卷梵本歟。依之第七卷初
T2217_.59.0588b05: 中探取此品所有津要獨成一卷分爲五
T2217_.59.0588b08: 梵本譯成六卷。又總集一部教持念次第
T2217_.59.0588b11: 經同本異譯。而彼經龍猛到鐵塔下時。毘 T2217_.59.0588b12: *盧遮那於空中爲龍猛説也。彼念誦法 T2217_.59.0588b13: 既大日説。此第七卷無畏私撰乎。故同題云。
T2217_.59.0588c06: 窟梵篋譯爲七卷。彼已有第七卷梵本。何 T2217_.59.0588c07: 云私撰出乎。或云。義釋文温古智嚴再治 T2217_.59.0588c08: 時加人言歟。二十卷草本疏中無彼説故。
T2217_.59.0588c11: 門他家相承作圖示之 T2217_.59.0588c12: T2217_.59.0588c13: T2217_.59.0588d14: 大師相承血脈 T2217_.59.0588d15: T2217_.59.0588d16: [IMAGE] T2217_.59.0588d17: [IMAGE]弘"/> T2217_.59.0588d18: [IMAGE] T2217_.59.0588d19: [IMAGE] T2217_.59.0588d20: [IMAGE] T2217_.59.0588d21: [IMAGE] T2217_.59.0588d22: [IMAGE] T2217_.59.0588d23: [IMAGE] T2217_.59.0588d24: [IMAGE] T2217_.59.0588d25: [IMAGE] T2217_.59.0588d26: [IMAGE] T2217_.59.0589a01: T2217_.59.0589a02: [IMAGE] T2217_.59.0589a03: [IMAGE] T2217_.59.0589a04: [IMAGE] T2217_.59.0589a05: [IMAGE] T2217_.59.0589a06: [IMAGE] T2217_.59.0589a07: [IMAGE] T2217_.59.0589a08: [IMAGE] T2217_.59.0589a09: [IMAGE] T2217_.59.0589a10: [IMAGE] T2217_.59.0589a11: [IMAGE] T2217_.59.0589a12: [IMAGE] T2217_.59.0589a13: [IMAGE] T2217_.59.0589a14: [IMAGE] T2217_.59.0589a15: [IMAGE] T2217_.59.0589a16: [IMAGE] T2217_.59.0589a17: [IMAGE] T2217_.59.0589a18: [IMAGE] T2217_.59.0589a19: [IMAGE] T2217_.59.0589a20: [IMAGE] T2217_.59.0589a21: [IMAGE] T2217_.59.0589a22: [IMAGE]弘義圓"/> T2217_.59.0589a23: [IMAGE] T2217_.59.0589a24: [IMAGE] T2217_.59.0589a25: [IMAGE] T2217_.59.0589a26: [IMAGE] T2217_.59.0589a27: [IMAGE] T2217_.59.0590a01: T2217_.59.0590a02: [IMAGE] T2217_.59.0590a03: [IMAGE] T2217_.59.0590a04: [IMAGE] T2217_.59.0590a05: [IMAGE] T2217_.59.0590a06: [IMAGE] T2217_.59.0590a07: [IMAGE] T2217_.59.0590a08: [IMAGE] T2217_.59.0590a09: [IMAGE] T2217_.59.0590a10: [IMAGE] T2217_.59.0590a11: [IMAGE] T2217_.59.0590a12: [IMAGE] T2217_.59.0590a13: [IMAGE] T2217_.59.0590a14: [IMAGE] T2217_.59.0590a15: [IMAGE] T2217_.59.0590a16: [IMAGE] T2217_.59.0590a17: [IMAGE] T2217_.59.0590a18: [IMAGE] T2217_.59.0590a19: [IMAGE] T2217_.59.0590a20: [IMAGE] T2217_.59.0590a21: [IMAGE] T2217_.59.0590a22: [IMAGE] T2217_.59.0590a23: [IMAGE] T2217_.59.0590a24: [IMAGE] T2217_.59.0590a25: [IMAGE] T2217_.59.0590a26: [IMAGE] T2217_.59.0590a27: [IMAGE] T2217_.59.0591a01: 海雲遍明" /> T2217_.59.0591a02: [IMAGE] T2217_.59.0591a03: [IMAGE] T2217_.59.0591a04: [IMAGE] T2217_.59.0591a05: [IMAGE] T2217_.59.0591a06: [IMAGE]
T2217_.59.0591b14: 加之歟。中川序分義云。十卷本智證裏書 T2217_.59.0591b15: 云。此三千頌不是大本故梵文上不題通
T2217_.59.0591b19: 梵者謂薄伽聲依六義轉。如有頌言。自在 T2217_.59.0591b20: 熾盛與端嚴名稱吉祥及尊貴。如是六種 T2217_.59.0591b21: 義差別。應知總名爲薄伽。如是一切如來 T2217_.59.0591b22: 具有於一切種皆不相離。是故如來名薄 T2217_.59.0591b23: 伽梵。其義云何。謂諸如來永不繋屬諸煩 T2217_.59.0591b24: 惱故具自在義。炎猛智火所燒練故具熾 T2217_.59.0591b25: 盛義。妙三十二大士相等於莊嚴飾故具 T2217_.59.0591b26: 端嚴義。一切殊勝功徳圓滿無不知故具名 T2217_.59.0591b27: 稱義。一切世間親近供養咸稱讃故具吉祥 T2217_.59.0591b28: 義。具一切功徳常起方便利益安樂一 T2217_.59.0591b29: 切有情無懈廢故具尊貴義。或能破壞四
T2217_.59.0591c09: 趣釋云又有六義如聲論所釋者。指聲論 T2217_.59.0591c10: 師云論師歟 T2217_.59.0591c11: 今此宗中薄伽梵是能破義者。問。今此能
T2217_.59.0591c16: 中能破義爲證。況又佛地中六義外擧破 T2217_.59.0591c17: 魔義。故依之。理趣釋云。時薄伽梵者能義 T2217_.59.0591c18: 破義也。所破者破四魔也。又有六義如聲
T2217_.59.0591c22: 其一歟。所以指佛地云其一。非指六義
T2217_.59.0591c29: 彼釋中四六配屬時。有徳配端嚴吉祥巧分 T2217_.59.0591d07: 別爲名稱義有名聲屬餘三義。全無能破 T2217_.59.0591d08: 配當。故知四者言總也。應云三六開合異
T2217_.59.0591d12: 者。彼又顯論難云今宗何。答。或於佛地 T2217_.59.0591d13: 中引聲論頌歟。故指聲論師云論師六義。 T2217_.59.0591d14: 以佛地破魔義云今此宗歟。或佛地中六 T2217_.59.0591d15: 義但以句義釋薄伽梵未及字義。然智論 T2217_.59.0591d16: 必以字義訓釋多名。故二論相望智度義勝 T2217_.59.0591d17: 故爲今宗義也。故抄云。謂彼顯宗之中。具 T2217_.59.0591d18: 足六義都名一薄伽梵。更無別義。今此宗
T2217_.59.0591d21: 祖。親光唯顯師故 T2217_.59.0591d22: 以大智明等者。以大日大圓智明破因海 T2217_.59.0591d23: 無明分位九種戲論妄識義也。無明者智
T2217_.59.0591d26: 始間隔暗惑自除也。是即非斷煩惱體。除 T2217_.59.0591d27: 非菩提之間隔故云能破也。故摩訶衍論
T2217_.59.0592a01: 釋論亦云等者。智論第二云。復次頗伽名破。 T2217_.59.0592a02: 婆名能。能是能破婬怒癡故稱爲頗伽婆。 T2217_.59.0592a03: 問曰。阿羅漢辟支佛亦破婬怒癡。與佛 T2217_.59.0592a04: 何異。答曰。阿羅漢辟支佛雖破三毒亦 T2217_.59.0592a05: 不了了盡。譬如香在器中香雖無餘氣故 T2217_.59.0592a06: 在。有如草木薪火燒之烟盡炭灰不盡火力 T2217_.59.0592a07: 薄故。佛三毒永盡無餘。譬如劫盡火燒須 T2217_.59.0592a08: 彌山一切地都無煙無炭。如舍利弗瞋恚 T2217_.59.0592a09: 氣殘難陀婬欲氣殘畢陵伽婆蹉慢氣殘。譬
T2217_.59.0592a15: 對菩薩云未盡歟。或二乘倶有利鈍故。利 T2217_.59.0592a16: 二類斷種鈍二人不然。今擧鈍二乘。經文 T2217_.59.0592a17: 大師釋約利縁覺歟。或種習別故。抄云。雖
T2217_.59.0592a20: 復次帝釋等者。第二約女人釋薄伽義有 T2217_.59.0592a21: 二義。一息煩惱義二所從生義。此中所從 T2217_.59.0592a22: 生者從所生子能生母立名。謂人子所從 T2217_.59.0592a23: 母生故也。疏十七云。如來即是一切善法
T2217_.59.0592a26: 是從生義。如人胎分成就時出離胎藏。如來 T2217_.59.0592a27: 亦爾。淨菩提心究竟圓滿時出過一切諸觀
T2217_.59.0592b02: 乘大日經宗亦金剛乘故云爾也。又准下若 T2217_.59.0592b03: 解金剛頂十六大生釋可金剛頂部因便明 T2217_.59.0592b04: 彼義也。即翻此義者。暫息永息等異故云
T2217_.59.0592b07: 佛也。故疏第七云。如來無礙知見在一切衆 T2217_.59.0592b08: 生相續中法爾成就無有缺滅。以於此眞 T2217_.59.0592b09: 言體相不如實覺故名爲生死中人。若能
T2217_.59.0592b12: 論中有此例。此者般若佛母也。一切善心 T2217_.59.0592b13: 與此智相應而斷煩惱故。倶舍云。若離擇
T2217_.59.0592b19: 上釋云。據宗心有互出生之義。或顯曰不
T2217_.59.0592b23: 有如是隱語者。抄云。不可説直是般若佛 T2217_.59.0592b24: 母故言女人。此宗多有如此隱密之語。修
T2217_.59.0592b27: 實義。如大乘十法經説聲聞成佛。是佛祕 T2217_.59.0592b28: 密之教。其實不可成佛而説成佛。是密意 T2217_.59.0592b29: *之説故。今眞言教詞淺旨深。是名諸佛密 T2217_.59.0592c01: 語。如説觀音瑜伽中云男女二根和合能 T2217_.59.0592c02: 作佛事。是以定惠和合。生諸佛子。非實男
T2217_.59.0592c07: 礙知見人故云佛母。此智冥會自證境直 T2217_.59.0592c08: 不可説故以男女相應示之。云如是隱語 T2217_.59.0592c09: 觸類思之也。得與相應者理智冥合義也。 T2217_.59.0592c10: 問。相應於心心所云之。何理智冥合云相 T2217_.59.0592c11: 應*耶。答。彼權宗意也。祕教理智又云相 T2217_.59.0592c12: 應。故釋論中理智云相應但有。字義云。理
T2217_.59.0592c17: 皆異佛地論六義。此三義大悲胎藏三部*曼
T2217_.59.0592c20: 釋有名聲語密即蓮華部。増益故云持資財 T2217_.59.0592c21: 者。第二復次相應義即佛部。定惠相應理智
T2217_.59.0592c24: 第也 T2217_.59.0592c25: 釋論亦云婆伽言徳等者。智論第二云。何名 T2217_.59.0592c26: 頗伽婆。天竺語婆伽秦言徳。婆言有。是名 T2217_.59.0592c27: 有徳復次頗伽名分別。婆名巧用。總相別 T2217_.59.0592c28: 相巧分別諸法。是故名頗伽婆。復次頗伽 T2217_.59.0592c29: 名名聲。婆名有。是云有名聲。無有得徳 T2217_.59.0593a01: 名聲如佛者。轉輪聖王釋梵護世者無有
T2217_.59.0593a05: 取故。或有徳名聲離爲二。第二復次中又
T2217_.59.0593a08: 言及尊者等*者。或義云。言及尊者人直不
T2217_.59.0593a12: 智舍利弗等之例言之。應云薄伽梵毘
T2217_.59.0593a22: 身者。即應身他受用也。次疏釋成其所住 T2217_.59.0593a23: 處名佛受用身。言如來心王等者如來是 T2217_.59.0593a24: 所住心王爲能住。如一切諸佛説法儀式。皆 T2217_.59.0593a25: 住於應身即本地身爲教主也○推功歸 T2217_.59.0593a26: 本言法身説○依正尚無礙。豈佛身眞應而
T2217_.59.0593a29: 力加持門之談也。今此他受用雖凝然本有
T2217_.59.0593b03: 與自性身色相莊嚴音聲説法無二無別也。 T2217_.59.0593b04: 故知。自性身加被他受用身即令説自内
T2217_.59.0593b07: 此經。然於薄伽梵本地身説依華嚴作二 T2217_.59.0593b08: 釋。就三乘教云推功歸本。此復馳胸臆而 T2217_.59.0593b09: 會文依一乘教云。眞應無礙則復駈自宗
T2217_.59.0593b14: 身之名必由自受法樂之義而作其教主。 T2217_.59.0593b15: 不必從説由。彼身非自受用而爲自受説 T2217_.59.0593b16: 法。能説不受名自性身。能説亦受名受用
T2217_.59.0593b19: 大經藏在華嚴界説。實是華嚴深密祕分。其 T2217_.59.0593b20: 本未來此。是舍那他受用説。其中亦有自 T2217_.59.0593b21: 證化他法門。若大日金剛頂經等在法界宮
T2217_.59.0593b24: 有二重。通自性身通住餘三身説法。諸身 T2217_.59.0593b25: 説法皆自性身所作故。別者四種身各説故。 T2217_.59.0593b26: 又通者四身聖衆各住自證三昧故云通別 T2217_.59.0593b27: 者自性法身皆其主故。獨説一切故。以爲 T2217_.59.0593b28: 教主。所以云別。又二重各翻對通別可知 T2217_.59.0593b29: 之。隨他四身通別義准上二門可知之。大 T2217_.59.0593c01: 師御意以隨自意四種中自性身爲教主兼 T2217_.59.0593c02: 伴通四身。慈覺安然等以自受用身爲教 T2217_.59.0593c03: 主兼餘三身説。覺超云他受用。覺苑云他
T2217_.59.0593c06: 身大毘*盧遮那如來與自眷屬四種法身 T2217_.59.0593c07: 住金剛法界宮及眞言宮殿等自受法樂故
T2217_.59.0593c13: 身癈立歟。故古徳祕釋中引聖位禮懺二文
T2217_.59.0593c17: 教主。何況他受變化等乎。問。住心論十云。 T2217_.59.0593c18: 薄伽梵者總擧塵數諸尊徳號具釋如疏住 T2217_.59.0593c19: 者顯能所二住。言各各諸尊住自證三昧 T2217_.59.0593c20: 句。如來加持廣大金剛法界宮者是則五佛 T2217_.59.0593c21: 之異名。大日寶幢開敷彌陀天鼓如次配。復 T2217_.59.0593c22: 次如來者大*曼荼羅身。金剛則三昧耶身。法 T2217_.59.0593c23: 界則達*磨*曼荼羅身。加持者事業威儀身 T2217_.59.0593c24: *也。此通三種*之身。廣大者明各各身量 T2217_.59.0593c25: 同虚空法界。言宮者顯所住處。今此心王
T2217_.59.0594a02: 梵即毘盧遮那本地法身即心王如來也。論 T2217_.59.0594a03: 意薄伽梵者總擧能住塵數諸尊。住者顯能 T2217_.59.0594a04: 所住。如來乃至宮者顯所住也。所住中有 T2217_.59.0594a05: 二意。一如來乃至法界者五佛也。宮者定也。 T2217_.59.0594a06: 謂以五佛之所證定爲所住處。二如來*等 T2217_.59.0594a07: 者四種*曼荼羅身也。宮如前。謂以四曼廣 T2217_.59.0594a08: 大身之所證爲所住處。准此所住故知。能 T2217_.59.0594a09: 住薄伽梵者五佛四曼塵數諸尊徳號。若爾 T2217_.59.0594a10: 薄伽梵是唯大日*耶。答。疏論意別。疏就 T2217_.59.0594a11: 最勝且云大日。論盡能住故云塵數。若就
T2217_.59.0594a14: 住可有五佛四*曼身故薄伽梵句釋塵數
T2217_.59.0594a17: 慈覺釋中金剛頂經一切如來釋大日。或以 T2217_.59.0594a18: 薄伽梵諸佛通名今名大日故云爾。非取 T2217_.59.0594a19: 諸尊也。故論云具釋如疏。若與疏異者何 T2217_.59.0594a20: 讓疏*耶。但住處句配五佛者今經異顯經 T2217_.59.0594a21: 住所又如來身故云爾。故大師祕經注釋云。
T2217_.59.0594a29: 土中以受用等三身爲説主故。又古徳釋 T2217_.59.0594b01: 既云四*曼身。何爲難。自性身有四*曼身 T2217_.59.0594b02: 故。四*曼義釋一往釋歟。又義云 T2217_.59.0594b03: 次云如來是佛加持身者。智證大師抄云。佛
T2217_.59.0594b06: 身。當報身也。亦名字門道具足佛也。亦名 T2217_.59.0594b07: 具身加持也。其所住處者即通受用變化身
T2217_.59.0594b10: 法門眷屬皆住彼法界宮受法樂内證。遍 T2217_.59.0594b11: 滿生死中利益衆生利他也。爰知自性身 T2217_.59.0594b12: 住加持之時有自他受法樂一切皆無非
T2217_.59.0594b15: 住自性身也。所加持即八葉乃至第四重釋迦 T2217_.59.0594b16: 世天等自他受用變化等流也。攝四重圓壇
T2217_.59.0594b21: 故。本地無相位亡言語。加持身是今經教主 T2217_.59.0594b22: 故云曼荼羅中臺尊也。疏第三云。然以如 T2217_.59.0594b23: 來加持故從佛菩提自證之徳現八葉中臺
T2217_.59.0594b29: 教主義同故云爾也。本地自證位無言語故 T2217_.59.0594c01: 現加持身説今經。故云字門道具足也。故 T2217_.59.0594c02: 經具縁品云。此第一實際以加持力故爲
T2217_.59.0594c06: 身永異受用身以下加持身故云具身加持 T2217_.59.0594c07: 也。然古徳未知自性身中有加持身。或云 T2217_.59.0594c08: 本地自證之境而害經疏自證無言之文。 T2217_.59.0594c09: 或云他受變化之説而同顯教三乘一乘之 T2217_.59.0594c10: 佛。恐隱疏家之深旨失宗家之本意歟。當 T2217_.59.0594c11: 知以中臺尊故不壞大師自性身説法之 T2217_.59.0594c12: 義。又以加持身故不違疏家神力加持三 T2217_.59.0594c13: 昧之説。疏中云本地法身者先擧能現本地 T2217_.59.0594c14: 身爲今教主所依。疏第三云菩提自證徳 T2217_.59.0594c15: 第六云菩提實義是也。具如疏後文中辨 T2217_.59.0594c16: 矣。文點云。次云如來者佛加持身之其所住
T2217_.59.0594c19: 主文句也。住如來下示住所文言也。故知 T2217_.59.0594c20: 以本地身爲教主。故大師以此文判自性 T2217_.59.0594c21: 身説法。然或云加持身或云符同須陀會 T2217_.59.0594c22: 天者神爾不改自性而有利他義。又雖住 T2217_.59.0594c23: 加持自性敢不變。如國王雖出外朝其體 T2217_.59.0594c24: 無替。故云如來金剛幻也。又法身色相無 T2217_.59.0594c25: 比況物故且寄色究竟處示有色相。非全 T2217_.59.0594c26: 隨類應同義耳。木幡義云。薄伽梵者理故 T2217_.59.0594c27: 云本地法身也。如來者即智故云受用身
T2217_.59.0595a04: 受用。又理智相應故云應身。非隨機應現
T2217_.59.0595a07: 爲能住。如一切諸佛説法儀式皆住於應 T2217_.59.0595a08: 身。即本地身爲教主也。推功歸本言法身
T2217_.59.0595a11: 身也。其所住處名佛受用身是智法身自受 T2217_.59.0595a12: 用即所加持身。令一切衆生見開悟三密。
T2217_.59.0595a15: 也。木幡義云。如來心王諸佛者毘盧遮那理 T2217_.59.0595a16: 也。其中者自受用智也。能住理住所住智故 T2217_.59.0595a17: 云住而住也。既遍一切加持力生者。依理 T2217_.59.0595a18: 智冥合加持力生他受用應身人也。理智同 T2217_.59.0595a19: 遍法界人法倶無分限故云遍一切所也。 T2217_.59.0595a20: 即與下釋成生加持身之由*也。而以下釋 T2217_.59.0595a21: 他受用報身義也。此報身義不同如常。如 T2217_.59.0595a22: 先*古徳釋云。大日經教主不二總體本地法
T2217_.59.0595a25: 三摩耶身也。謂理佛羯磨人住智身三形宮 T2217_.59.0595a26: 中也。既遍一切等者從理佛法界加持力生 T2217_.59.0595a27: 三摩耶受用住所也。既與下明所住宮與能 T2217_.59.0595a28: 住法身平等無二也。斯則依正輪圓之法界 T2217_.59.0595a29: 能所瑜伽之佛體故。而以下而實依正無二 T2217_.59.0595b01: 爲自受法樂且示依正*之別。猶如唯識論
T2217_.59.0595b05: 者。理佛云此。是能住故。智體云所住。即所 T2217_.59.0595b06: 居故 問。前云無相法身。今何云具三密 T2217_.59.0595b07: 乎 答。無相者約顯教遮情妄假之相。三密 T2217_.59.0595b08: 即就眞言表徳眞實之體故無違耳。或無相 T2217_.59.0595b09: 不具故云無相也。故疏二十云。此心即佛
T2217_.59.0595b19: 意經文如來者中臺加持身之所住也。故加
T2217_.59.0595b22: 以加持力生中臺藏身也。即與等者。顯此 T2217_.59.0595b23: 所生加持身與本地身無別義也。而以等 T2217_.59.0595b24: 者。如來住神變加持説三密法是遠爲
T2217_.59.0595c01: 者。佛住畢竟無相寂滅之法。以大悲故 T2217_.59.0595c02: 住於三昧令一切大會及無量衆生得見 T2217_.59.0595c03: 此大悲胎藏曼荼羅莊嚴大會嚴妙之法。即 T2217_.59.0595c04: 是於無相中而現有相。雖復有相而從因 T2217_.59.0595c05: 縁生即不生義同於性淨之法。而令衆生 T2217_.59.0595c06: 各隨本縁見種種色聞種種聲獲種種法 T2217_.59.0595c07: 各隨心器如法修行。有如是大因縁故又 T2217_.59.0595c08: 爲滿足金剛手所問之法令明白無餘故
T2217_.59.0595c11: 歟。問。自證無相位言心倶絶歟。答。言心 T2217_.59.0595c12: 倶離而心唯存。問。既云倶離何亦存心 T2217_.59.0595c13: 乎 答。雖離如義及一一心然猶不二心存
T2217_.59.0595c17: 提自心自覺。又不思議疏祕祕中祕釋云。本
T2217_.59.0595c20: 問。若爾與顯乘一心無相爲至極。而成契 T2217_.59.0595c21: 證絶言之義何殊乎 答。彼四言九心分位 T2217_.59.0595c22: 未及如義一一心。況不二心乎 問。若爾無 T2217_.59.0595c23: 相位唯識大無五大乎。答。法佛法爾六大 T2217_.59.0595c24: 自證位本有云六大法身。所以隨縁六大是 T2217_.59.0595c25: 色心無礙唯心唯色。故依唯心*之邊雖云 T2217_.59.0595c26: 不二心於法爾六大全無増減異矣彼本 T2217_.59.0595c27: 不生理自有理智者。理五大智識大也。可 T2217_.59.0595c28: 思之。尋云。能造六大色形有無如何。答。 T2217_.59.0595c29: 木幡義云。隨縁六大色心無礙故雖云識大 T2217_.59.0596a01: 亦有色形五大或無色形法位六大識大 T2217_.59.0596a02: 無色形五大有色形也。私云。若法爾若隨 T2217_.59.0596a03: 縁六大論色形是所生四*曼相也。能造六 T2217_.59.0596a04: 大若識若五大不可有色形堅濕燸動。無礙 T2217_.59.0596a05: 了知性故。實四大亦觸境非顯形二色故。但 T2217_.59.0596a06: 與顯異。彼有爲事法此無爲理性故 T2217_.59.0596a07: 次又釋歎加持住處等者。前擧住處體今歎 T2217_.59.0596a08: 住處徳也。論云。如來加持廣大金剛法界宮
T2217_.59.0596a11: 或又五佛縁起次第轉釋故論疏無c違。例如 T2217_.59.0596a12: 下四種身文轉釋又五字文中轉釋也。又住 T2217_.59.0596a13: 處配五佛是三摩耶身五佛歟。宮閣即如來 T2217_.59.0596a14: 三摩耶形故先徳釋云。法界宮者法界塔婆
T2217_.59.0596a17: 文歟 T2217_.59.0596a18: 此與釋論三種金剛三昧者。智論四十七云。 T2217_.59.0596a19: 問曰。三種三昧何以皆言金剛 答曰。初 T2217_.59.0596a20: 言金剛中言金剛輪後言如金剛。如金剛 T2217_.59.0596a21: 三昧佛説能貫穿一切諸法。亦無不見是 T2217_.59.0596a22: 金剛三昧能通達諸三昧。金剛輪三昧者得 T2217_.59.0596a23: 是三昧即能持諸三昧輪。是皆佛自説義。論 T2217_.59.0596a24: 者攝持義。言如金剛三昧者。能破一切諸 T2217_.59.0596a25: 煩惱結使無有遺餘。譬如釋提桓因手執
T2217_.59.0596a28: 故云大同歟。或終一義大同。意云。三種中
T2217_.59.0596b02: 一自受用遍法界宮。義釋云。大謂無邊際故
T2217_.59.0596b07: *耶 答。別圓兩教通有他受用。今此華藏 T2217_.59.0596b08: 世界圓他受用身土。於一世界分二義更
T2217_.59.0596b11: 即能破之義。法界者廣大*之義。即實智之 T2217_.59.0596b12: 體。宮者無相法身妙住之境心王所都心神 T2217_.59.0596b13: 所宅。此宮是古佛成道之處也。故云宮。隨 T2217_.59.0596b14: 如來所應之處無非是宮。所以名爲金剛
T2217_.59.0596b17: 也。又智證大師遮那土總云他受用土。恐 T2217_.59.0596b18: 非理。兩部經是理智法身境界故。當知大師 T2217_.59.0596b19: 御意此宮下釋成深祕法界宮義。釋論下引 T2217_.59.0596b20: 智度淺略宮簡異密宗義。今此宗下還成密 T2217_.59.0596b21: 乘義也、或所謂以下文述淺略義。所謂是後 T2217_.59.0596b22: 次義故 T2217_.59.0596b23: 古佛成菩提處者。疏第十六云。然此五事仍
T2217_.59.0596b29: 云。古佛成菩提者菩提實義也。疏第六云。謂
T2217_.59.0596c03: 加持身。故對彼云古佛耳 T2217_.59.0596c04: 摩醯首羅天宮者。智論第二云。如摩醯首羅
T2217_.59.0596c14: 釋論云第四禪等者。智論第九云。問曰。何以 T2217_.59.0596c15: 故名爲淨居天梵世天。答曰。第四禪有八 T2217_.59.0596c16: 種。五種是阿那含住處。是名淨居。三種凡夫 T2217_.59.0596c17: 聖人共住。過是八種有十住菩薩住所。亦
T2217_.59.0596c20: 報土。第十地居。爲三界所爲不爾乎。佛地 T2217_.59.0596c21: 論説。此他受用所居淨土爲第十地諸菩薩
T2217_.59.0596c24: 十八住處。無想天廣果天攝。非別處所。既 T2217_.59.0596c25: 云十八住處。復言無想攝廣果天。故自在 T2217_.59.0596c26: 宮非五淨居。若淨居攝處應十七非十八
T2217_.59.0596c29: 今疏意非三界攝。故下文非今説云不獨
T2217_.59.0597a03: 最近北邊布列五淨居衆○阿闍梨言此是 T2217_.59.0597a04: 五那含天子耳。過此以上有菩薩受佛識 T2217_.59.0597a05: 位處。亦名淨居天。多是一生補處菩薩。是
T2217_.59.0597a08: 三引起世經云。他化天上有魔波旬屬他
T2217_.59.0597a11: 上別有魔天處。近他化亦他化攝○依大 T2217_.59.0597a12: 智論。五淨居上別更有一菩薩淨居○是第 T2217_.59.0597a13: 十地菩薩住處。以此通前色界合有二十三
T2217_.59.0597a16: 色天攝也。依之或經云。有妙淨土出過三
T2217_.59.0597a19: 則自顯界外義歟。義章釋文點可讀以此
T2217_.59.0597a22: 今此宗明義等者。開題云。若據淺略義摩
T2217_.59.0597a26: 義者宮者無相法身妙住之境。此宮是古佛
T2217_.59.0597a29: 句深義結文也。然今文重釋前深祕意也。 T2217_.59.0597b01: 今指成佛外迹云深祕。對如常淺略故。若 T2217_.59.0597b02: 不爾者何今云有應之處矣。但上文所謂者 T2217_.59.0597b03: 復次義。非釋成上歟。猶如釋論中本論所 T2217_.59.0597b04: 謂云復次矣。或又轉釋深祕即爲淺略也。 T2217_.59.0597b05: 如疏下云轉釋佛莊嚴藏耳。當知智論義 T2217_.59.0597b06: 爲淺今經義爲深也 T2217_.59.0597b07: 神心所宅者靈明性云神心。即靈知神知義 T2217_.59.0597b08: 也。神心是能住自性理佛也。所宅即所住受 T2217_.59.0597b09: 用智身也 T2217_.59.0597b10: 謂隨如來有應之處等者。自在宮處所不定 T2217_.59.0597b11: 意歟。佛地論第一云。如是淨土爲與三界 T2217_.59.0597b12: 同一處所爲各別*耶。有義各別。有處説 T2217_.59.0597b13: 在淨居天上有處説在西方等故。有義同 T2217_.59.0597b14: 處。淨土周圓無有邊際通法界故。如實 T2217_.59.0597b15: 義者。實受用土周遍法界無處不有。不可 T2217_.59.0597b16: 説言離三界處亦不可説即三界處。若隨 T2217_.59.0597b17: 菩薩所宜現者或在色界淨居天上或在西
T2217_.59.0597b20: 若於毘盧遮那之分爲遍法界第四禪乎。 T2217_.59.0597b21: 答。然也。諮問。若遍法界皆是第四禪者。唯 T2217_.59.0597b22: 有遮那住處應無衆生所居乎。答。遮那 T2217_.59.0597b23: 雖遍法界不妨衆生所住。猶如寂光遍於
T2217_.59.0597b26: 色。首戴髻髮被絹縠衣。此是首陀會天成 T2217_.59.0597b27: 最正覺之幖幟也。彼界諸聖天衆衣服輕妙 T2217_.59.0597b28: 本質嚴淨不復假以外飾故世尊俯同其
T2217_.59.0597c04: 四云。第四禪色究竟天有五種名。一名色究 T2217_.59.0597c05: 竟二名有頂三名須陀會四名魔醯首 T2217_.59.0597c06: 羅五名阿那含天。第四禪主亦名*魔醯首
T2217_.59.0597c10: 身云色究竟。色身究竟體故。故大師釋云。
T2217_.59.0597c14: 令一切入不二之道。理法身佛住如如寂 T2217_.59.0597c15: 照法然常住。不動而動現八葉爲自受用 T2217_.59.0597c16: 示三重曼羅令十界證大空。雖是理
T2217_.59.0597c22: 理智不二之理身説。金剛頂又智理不二之 T2217_.59.0597c23: 智佛談也。故金界遮那以止觀一羽而結智 T2217_.59.0597c24: 印胎藏毘盧以定惠兩手而作定印。甚以 T2217_.59.0597c25: 有深意者歟。又金剛頂經。能住佛身擧智
T2217_.59.0597c29: 有味。深思當見矣。問。諸經中皆以器界爲 T2217_.59.0598a01: 住處。何今以佛身心爲住處*耶。答。凡三 T2217_.59.0598a02: 乘教雖云唯識所變猶論心外之依正。一 T2217_.59.0598a03: 乘宗雖談一心縁起屡滯因海之人法。斯 T2217_.59.0598a04: 則洗滌心外之鑛垢未開心中之祕寶故。 T2217_.59.0598a05: 然今教意性徳本具忽陳恒沙已有速顯。是 T2217_.59.0598a06: 故金剛尼吒天本有衆生心上月輪。胎藏法 T2217_.59.0598a07: 界宮豈非我等胸中之蓮臺。所住是依正輪 T2217_.59.0598a08: 圓之法界。何遙擧鷲峰之岫。能住亦理智瑜 T2217_.59.0598a09: 伽之佛體。誰遠尋鵝王之迹。故經中或云三 T2217_.59.0598a10: 十七尊住心城或云大菩提心光明殿此 T2217_.59.0598a11: 意矣。依之序分六動名六根本煩惱之動搖。 T2217_.59.0598a12: 誰混東涌西沒之奇瑞。流通衆退説皆悉禮 T2217_.59.0598a13: 佛隱而不現。寧同作禮而去之儀式。故大師 T2217_.59.0598a14: 釋云。恒沙眷屬鎭住自心之宮無盡莊嚴優
T2217_.59.0598a17: 三密之法。大師釋云。雙圓性海談四*曼自
T2217_.59.0598a22: 日拜諸佛臆中之曼荼妙雲流傳之時開衆 T2217_.59.0598a23: 生心上之鐵塔。五輪本我身。誰求西土之 T2217_.59.0598a24: 雲。兩部即吾心。何仰東流之風。故今疏中 T2217_.59.0598a25: 釋此中祕密謂心爲佛塔也。金剛頂經中説 T2217_.59.0598a26: 此即毘盧遮那聖衆集會便爲現證率都婆 T2217_.59.0598a27: 塔。可悉之。可悉之。又疏第五釋内心曼荼 T2217_.59.0598a28: 羅云。此是如來祕傳之法。不可形於翰墨。 T2217_.59.0598a29: 故寄在圖像以示行人。若得深意者自當
T2217_.59.0598b03: 信證僧正義云。應有二義。一是符應義二相
T2217_.59.0598b08: 一切持金剛者等者。今持金剛可通菩薩。 T2217_.59.0598b09: 衆成就總句。皆悉衆會是廣故。故住心論第 T2217_.59.0598b10: 十釋今金剛云。金剛者五部諸尊所持法界
T2217_.59.0598b13: 大師釋於金剛部中亦有五部故祕藏記 T2217_.59.0598b14: 云。五部即五智。一智所互具五智。所以成
T2217_.59.0598b17: 剛菩薩列擧云及普賢菩薩等。今文外無菩 T2217_.59.0598b18: 薩總句故。又金剛菩薩名互通故。故疏第 T2217_.59.0598b19: 十二云。復次菩薩身即是金剛之體。而十方 T2217_.59.0598b20: 一切佛同以如來金剛智印授其手故名
T2217_.59.0598b23: 有二重。從心以下諸大眷屬。從心已上諸
T2217_.59.0598b26: 持金剛也。住心論釋又此意矣。故寶鑰云。五
T2217_.59.0598b29: 云其金剛也。或雖通二金剛名近内眷屬 T2217_.59.0598c01: 故從勝云其歟。問。金剛頂經中與九十倶 T2217_.59.0598c02: 胝菩薩衆倶之總句置大摩尼殿後。諸經亦 T2217_.59.0598c03: 爾。何今違顯密諸經例衆成總句安樓閣 T2217_.59.0598c04: 前乎。答。或云。處衆各總別二節故*綺文 T2217_.59.0598c05: 也。私云。處衆交擧而顯依正不二人法一體 T2217_.59.0598c06: 義歟 T2217_.59.0598c07: 兼得淺深二釋者。鈔云。淺謂執持。執持金剛
T2217_.59.0598c10: 剛結於義爲勝文起盡無爭執持相望持金
T2217_.59.0598c13: 云然隨文便 何 答。今持金剛亦兼執義
T2217_.59.0598c16: 持金剛。然今經兼得新舊深淺二釋故隨文
T2217_.59.0598c20: 或示五百塵點歟 T2217_.59.0598c21: 心王所住之處等者。准上文云如來在此宮 T2217_.59.0598c22: 中爲獨處耶下文云心王毘盧遮那可局 T2217_.59.0598c23: 大日一尊。今經教主故。心數又第一重等内 T2217_.59.0598c24: 大眷屬歟。下衆成就文列金剛菩薩故今文 T2217_.59.0598c25: 擧内眷屬顯大眷屬歟。云智印及執金剛 T2217_.59.0598c26: 故。疏第四云。曼荼羅者名聚集。乃至十世界 T2217_.59.0598c27: 微塵數差別智印輪圓輻湊翼輔大日心王。
T2217_.59.0599a03: 云。心王如來大毘盧遮那五智四印及心數
T2217_.59.0599a08: 王如來大毘盧遮那釋薄伽梵句。五智四曼 T2217_.59.0599a09: 釋如來乃至法界文。次下配釋分明故與疏 T2217_.59.0599a10: 釋同。大日普門體故云諸尊徳號。猶如金 T2217_.59.0599a11: 剛頂經一切如來釋大日如來矣。或薄伽梵
T2217_.59.0599a16: 教意帝網瑜伽*故心數心王重重也。故頌云。
T2217_.59.0599a19: 八識心王。別本即身義中。以法界智爲本爲 T2217_.59.0599a20: 證四佛等八識爲心數*耶。實義是互相渉 T2217_.59.0599a21: 入彼此加持故主伴重重王數多多也。雜問答
T2217_.59.0599a24: 餘七十二尊爲心數。約胎藏界五百尊大日
T2217_.59.0599a29: 薩歟。祕藏記云。不動九識其餘十佛刹一
T2217_.59.0599b03: 故 T2217_.59.0599b04: 無不即入金剛界中者。准上文云金剛法界 T2217_.59.0599b05: 宮。指彼宮云金剛界中歟。又第二十卷云。 T2217_.59.0599b06: 一切大會曼荼羅皆是一身無別身也。即普
T2217_.59.0599b09: 名身體也。金剛界儀軌云。應當知自身即
T2217_.59.0599b13: 心王毘盧遮那成自然覺等者。此爲成今經 T2217_.59.0599b14: 説會加持身須先明自證法門身主伴也。故 T2217_.59.0599b15: 云如來内證功徳自證三菩提義也。下卷中
T2217_.59.0599b20: 云。如來妙嚴之相法爾無減。非造作所成
T2217_.59.0599b26: 雖十地菩薩尚非其境界。下卷中。十住菩
T2217_.59.0599b29: 經理佛*云唯佛金界智身云與佛。例如止 T2217_.59.0599c01: 觀唯佛與佛文弘決中釋唯佛釋迦與佛十 T2217_.59.0599c02: 方佛也 T2217_.59.0599c03: 約菩提義等者。抄云。雖法與人能所有異 T2217_.59.0599c04: 然恐難解。謂於曼荼羅中若但置印名法 T2217_.59.0599c05: 曼荼羅。即約菩提義金剛印。若於彼中置 T2217_.59.0599c06: 一切賢聖各持其印依位而住。是約佛陀
T2217_.59.0599c09: 云菩提義。謂自證三菩提故。此自證法門法 T2217_.59.0599c10: 爾所成其性決定不改故云金剛印。非印
T2217_.59.0599c13: 陀義即有無量無邊持金剛者。是即生後也。 T2217_.59.0599c14: 問。第四云。以如是内證之徳無量無邊
T2217_.59.0599c17: 法身三摩地等内證徳也。種子法曼荼羅是 T2217_.59.0599c18: 所現加持身也。四曼身皆説法利生此皆加 T2217_.59.0599c19: 持身故。故即身義云。法身三摩地等亦名
T2217_.59.0599c23: 何皆云智印*耶。答。智所印持故。或與智 T2217_.59.0599c24: 相應故。信進慚等又云智印歟 T2217_.59.0599c25: 由此衆徳等者。此文有二義。一云既云衆 T2217_.59.0599c26: 徳却釋前自證功徳主伴集會義歟。二云 T2217_.59.0599c27: 案經文集會言專指今經會座故。所以約 T2217_.59.0599c28: 佛陀義成衆會義也。又此者目近之辭故。雜 T2217_.59.0599c29: 問答云。此内證境平等界中有過塵數心王 T2217_.59.0600a01: 心數。是會集之義也。此一相平等四種法身 T2217_.59.0600a02: 遍衆生趣説法利益。此説聽處名爲集會
T2217_.59.0600a05: 會義。何今約一人具徳云一切集會*耶。 T2217_.59.0600a06: 答。若少分未等一法未滿等反釋經一切文。 T2217_.59.0600a07: 故知具一切徳。持金剛者一味到實際故 T2217_.59.0600a08: 云皆悉集會歟。或又經疏影略互顯也 T2217_.59.0600a09: 然以自在神力等者。疏第三云。然以如來加 T2217_.59.0600a10: 持故。從佛菩提自證之徳現八葉中胎藏 T2217_.59.0600a11: 身。從金剛密印現第一重金剛手等諸内眷 T2217_.59.0600a12: 屬。從大悲萬行現第二重摩訶薩埵諸大眷 T2217_.59.0600a13: 屬。從普門方便現第三重一切衆生喜見隨 T2217_.59.0600a14: 類之身。若以輪王灌頂方之則第三重如 T2217_.59.0600a15: 萬國君長第二重如朝廷百揆第一重如宗 T2217_.59.0600a16: 枝内弼中胎如垂拱之君。故華臺常智爲大
T2217_.59.0600a19: 即中胎大日非云加持身*耶。疏第六云成 T2217_.59.0600a20: 佛外迹是也。依之疏第四云。大日如來身紫 T2217_.59.0600a21: 磨金色被絹縠衣。此是首陀會天最成正 T2217_.59.0600a22: 覺之幖幟也。如來妙嚴之相法爾無減。非造 T2217_.59.0600a23: 作所成故。十住菩薩猶因承佛神力得見
T2217_.59.0600a27: 異求矣。又般若僧正抄云。加持身者曼荼羅 T2217_.59.0600a28: 中胎尊○亦名字門道具足佛*也。亦名具
T2217_.59.0600b02: 門等也。所現中擧第一重顯二三重眷屬 T2217_.59.0600b03: 也。或又法門眷屬者但智印也。總即別名故。 T2217_.59.0600b04: 問。疏第五云。内心妙白蓮華者是實相自然 T2217_.59.0600b05: 智惠。蓮華葉是大悲方便也。其餘三重是 T2217_.59.0600b06: 從此自證功徳流出諸善知識入法界門
T2217_.59.0600b09: 立名隨宜通而言之。皆法門身。又自證功徳 T2217_.59.0600b10: 也。第三卷中臺八葉云自證約勝。第五三 T2217_.59.0600b11: 重云自證據通門也。故當卷下十九執金 T2217_.59.0600b12: 剛云内證之徳四大菩薩云内證功徳。即 T2217_.59.0600b13: 此意矣。又八葉云大悲者。配因根究竟時 T2217_.59.0600b14: 有此義故歟。疏第二十云。爲以中臺爲菩
T2217_.59.0600b17: 門内自證智遍一切所破諸無明障染義 T2217_.59.0600b18: 名戰具。大空智即戰具名大空戰具。作持 T2217_.59.0600b19: 業釋。或執金剛者各隨一門法界幖幟謂。是
T2217_.59.0600b22: 故云大空。故云一相一味到於實際也。各 T2217_.59.0600b23: 有斷惑功故云戰具也。或又一一智印具 T2217_.59.0600b24: 衆徳而渉入猶如虚空含衆像無礙故云 T2217_.59.0600b25: 大空歟。即身義云法身同虚空而無礙。含
T2217_.59.0600b28: 云大空。虚空遊歩等准知之。擧初二三顯 T2217_.59.0600b29: 餘歟
T2217_.59.0600c11: 建治四年二月七日於醍醐寺中正院加點 T2217_.59.0600c12: 畢 金剛佛子頼瑜 T2217_.59.0600c13: T2217_.59.0600c14: T2217_.59.0600c15: T2217_.59.0600c16: 疏卷第一之三 T2217_.59.0600c17: 次明所住樓閣及師子座者。上法界宮是所 T2217_.59.0600c18: 依國城也。今樓閣即所住堂殿也。故教王
T2217_.59.0600c24: 信解者始從眞正發心等者。智證大師抄云。
T2217_.59.0600c27: 心。二初住已上菩薩初發心。三究竟發心。若 T2217_.59.0600c28: 約實義眞名約究竟而今且依*博地。言眞 T2217_.59.0600c29: 正者所發大心是眞是正不僞不邪故名眞 T2217_.59.0600c30: 正。發此大心位同大覺故名眞正。望前 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 580 581 582 583 584 585 586 587 588 589 590 591 592 593 594 595 [行番号:有/無] [返り点:無/有] [CITE] |