INBUDS
大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58
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| T2213_.58.0040a01: | 御本云 | 元徳二年 | 庚 午 | 潤六月二日加點了 |
| T2213_.58.0040a02: | 建武四年 | 丁丑 | 二月三日 |
T2213_.58.0040a04:
T2213_.58.0040a05:
T2213_.58.0040a06:
T2213_.58.0040a07:
T2213_.58.0040a08: 沙門阿寂記
| T2213_.58.0040a09: | 釋入眞言門住心品之餘 | 經一 疏一 |
T2213_.58.0040a11: 四。初明指所住三昧。二明三密化用。三明
T2213_.58.0040a12: 譬説。四明合譬也
T2213_.58.0040a13: 初中。是故者指上之言也。住自在神力者。如
T2213_.58.0040a14: 來於法得最自在故。爲十方法界一切衆生。
T2213_.58.0040a15: 不動本地薄伽已體。現無量無邊神力應用。
T2213_.58.0040a16: 一時ニ遍ク令
T2213_.58.0040a17: 故云自在也。神力如前。加持者。大旨如前釋。
T2213_.58.0040a18: 加者諸佛大悲之日光。持者行者信心之心
T2213_.58.0040a19: 水也。故敦造紙云。如來大悲ヲ與ヘ衆生信心ニ。
T2213_.58.0040a20: 佛日之影現衆生心水曰加。行者心水能
| T2213_.58.0040a21: | 感佛日名持 | 云云 |
T2213_.58.0040a23: 隱之時。母胎藏能受持生長種子。諸佛以
T2213_.58.0040a24: 悲願力放光加被ス。感應因縁之故衆生發心
| T2213_.58.0040a25: | 修行ス。是謂自行 | 云云 |
T2213_.58.0040a27: 水ニ。也
T2213_.58.0040a28: 二從普等下。明三密應化中。示種種諸趣所
T2213_.58.0040a29: 喜見身者。身密之應化也。所謂示現十界形
T2213_.58.0040b01: 状。令九界衆生悦樂也。説種種性欲所宜聞
T2213_.58.0040b02: 法者。口密之應用也。種種性慾者。九界性
T2213_.58.0040b03: 欲也。性欲者如下釋。所宜聞者。彼九界群
T2213_.58.0040b04: 類所ノ樂聞ント法也。隨種種心行開觀照門者。
T2213_.58.0040b05: 意密之應用也。種種心行者。彼無量衆生ノ
T2213_.58.0040b06: 心之所念心ノ之所行ナルカ故云心行也。開觀照
T2213_.58.0040b07: 門者。彼彼各各所知見ノ三摩地也。然此應
T2213_.58.0040b08: 化者。指此三密應化也。非從毘盧遮那佛身
T2213_.58.0040b09: 或語或意生者。如此聖衆ハ是本來成就ノ之佛
T2213_.58.0040b10: 蓮金三部聖衆故。今始メテ非從毘盧遮那身
T2213_.58.0040b11: 口意而生故云爾也。於一切時處者。指
T2213_.58.0040b12: 有縁起云一切也。時者超越三時之時也。
T2213_.58.0040b13: 處者指盡空法界之處。是離分限方所也。起
T2213_.58.0040b14: 滅邊際不可得者。如是三部聖衆之隱顯ハ。即
T2213_.58.0040b15: 是六大法界從テ縁滅シ從テ縁起
T2213_.58.0040b16: 息
| T2213_.58.0040b17: | 非言語心量所及。故云邊際倶不可得也 | 矣 |
T2213_.58.0040b19: 藥草等者。謂有呪術之人。以藥術之力故。
T2213_.58.0040b20: 變瓦礫草木化現シ象馬牛羊禽獸鳥類等。
T2213_.58.0040b21: 乃至船車室宅宮殿樓閣等ヲ。或幻化ス國王大
T2213_.58.0040b22: 臣婆羅門居士比丘比丘尼等。而ルヲ彼幻人等。
T2213_.58.0040b23: 或作歌詠舞妓令前人ヲ
T2213_.58.0040b24: 五欲之境使人ヲ
T2213_.58.0040b25: 量可畏恐怖形状令人ヲ
T2213_.58.0040b26: 犬高踏費龍遠飛。並是藥力所致。師術所爲
| T2213_.58.0040b27: | 云云 |
T2213_.58.0040b29: 亦有リ分別
T2213_.58.0040c01: 及種種諸物。雖知無實ナリト。然モ色可見聲可
| T2213_.58.0040c02: | 聞。與六情相對不相錯亂 | 云云 |
T2213_.58.0040c04: 内ニ有ヤ不ヤ。答言不ナリ。外ニ有ヤ不ヤ。答言不ナリ。内外
T2213_.58.0040c05: 有ヤ不ヤ。答言不ナリ。從先世至今世從今世
T2213_.58.0040c06: 至ヤ後世ニ不ヤ。答言不ナリ。幻所作有ヤ生者滅者
T2213_.58.0040c07: 不ヤ。答言不ナリ。實ニ有一法是レ幻ノ所作ナリヤ不ヤ。答
T2213_.58.0040c08: 言不ナリ。佛言。頗ル見頗ル聞クヤ幻所作妓樂ヲ。不。
T2213_.58.0040c09: 答テ言ク我亦聞亦見。佛問徳女ニ幻空ニ
T2213_.58.0040c10: 實ナリ。云何ソ從幻能作ヤ妓樂。徳女白佛言。世
T2213_.58.0040c11: 尊是幻相爾ナリ。雖無根本而可シ聞見。佛言。
T2213_.58.0040c12: 無明亦如是。雖不内ニ有不外ニ有不内外ニ
T2213_.58.0040c13: 有。不先世ヨリ至リ今世今世ヨリ至後世ニ。亦無實
T2213_.58.0040c14: 性無有生者滅者。而無明因縁ヲモテ諸行生ス。
T2213_.58.0040c15: 乃至衆苦集アリ。如幻息トキハ幻ノ所作息カ。無明亦
| T2213_.58.0040c16: | 爾ナリ。無明盡ハ行亦盡ク。乃至衆苦集皆盡ク | 云云 |
T2213_.58.0040c18: 四從如下。明合譬中。如來金剛之幻亦復如
T2213_.58.0040c19: 是者。如來義如上釋。金剛者。三世常恒不
T2213_.58.0040c20: 壞不盡之幻故云金剛。亦能摧ク無明煩惱大
T2213_.58.0040c21: 智金剛之幻故云金剛。言ロハ如來隨衆生根
T2213_.58.0040c22: 性。或現慈悲之形。或現敬愛之形。或現降
T2213_.58.0040c23: 伏之形。如是以三密加持出現
T2213_.58.0040c24: 種種無量ノ奮迅示現ヲ。譬如幻師隨前人心
T2213_.58.0040c25: 作種種未曾有之幻事。故云亦復如是。縁謝
T2213_.58.0040c26: 即滅機興即生者。是則今宗之至要也。能能
T2213_.58.0040c27: 思之。言ロハ十界從本已來。本有常住離去來
T2213_.58.0040c28: 今。明朗無礙無有垢障。但從テ前縁ニ有去
T2213_.58.0040c29: 來起滅之相。即如云三世常恒不壞化身利
| T2213_.58.0041a01: | 益有情無時暫息 | 云云 |
T2213_.58.0041a03: 四衆不定テ隨テ縁生故。譬如火ノ隨テ所燒ノ
T2213_.58.0041a04: 處ニ爲名ト。若離レハ燒處ヲ火不可得。因眼縁
T2213_.58.0041a05: 色生ス眼識ヲ。若離レハ所縁識不可得。餘識亦
| T2213_.58.0041a06: | 如是 | 云云 |
T2213_.58.0041a08: 也。依衆生ノ燒處滅盡スルニ故。如來三密之智火
T2213_.58.0041a09: 隨亦滅盡ス。是則縁謝即滅也。故知ヌ起ト與ハ滅
T2213_.58.0041a10: 有リ衆生之機縁ニ。如來常住不壞ノ化身ハ三世
T2213_.58.0041a11: 常住離タリ起滅ノ相ヲ。譬如ハ天ノ月現ト與ハ沒有リ
T2213_.58.0041a12: 池水之動靜ニ。雲上天月ハ離タリ隱沒之相ヲ。爰以
T2213_.58.0041a13: 法華疏記九云。諸佛實ニ無シ彼此。但機ニ有
| T2213_.58.0041a14: | 在無。無始法爾故 | 云云 |
T2213_.58.0041a16: 若去若生若滅ヲ。則能知ル佛所説ノ諸法實相ヲ。
T2213_.58.0041a17: 是人行般若波羅蜜近シ阿耨菩提ニ。名爲眞
T2213_.58.0041a18: 佛弟子。不虚妄ニ食人信施。是人應受供養。
T2213_.58.0041a19: 爲世間福田。譬如大海水中ノ諸寶。不從モ東
T2213_.58.0041a20: 方來不從南方西方北方四維上下來。衆
T2213_.58.0041a21: 生善根因縁ノ故ニ海ニ生此寶ヲ。此寶亦不無
T2213_.58.0041a22: 因縁而生スルニ。是寶皆是從因縁和合生ス。是
T2213_.58.0041a23: 寶若滅トモ又不去テ至十方。諸縁合カ故ニ有リ。諸
T2213_.58.0041a24: 縁離カ故ニ滅スルカ。諸佛身亦如是。從本業因縁果
T2213_.58.0041a25: 報生ス。生トモ不從十方來。滅スル時亦不去テ至
| T2213_.58.0041a26: | 十方。但諸縁合スル故ニ有リ。諸縁離カ故ニ滅ス | 云云 |
T2213_.58.0041a28: 則今宗表徳實義也。非遮情淺略分。言ハ有相
T2213_.58.0041a29: 生滅ノ諸法ノ體相。即是四重法界ノ曼荼羅也。
T2213_.58.0041b01: 一一ノ體ハ六大法界也。一一ノ相ハ四曼也。一一ノ
T2213_.58.0041b02: 用ハ三密也。故一塵處ニ備六大四曼三密之體
T2213_.58.0041b03: 相用ヲ。而周遍ス法界ニ。器世間既爾。有情世
T2213_.58.0041b04: 間智正覺世間モ亦如是。故經ニハ云心虚空菩
T2213_.58.0041b05: 提三種無二ト。如是三種世間ノ性相各各ニ法
T2213_.58.0041b06: 住ス法位。住
T2213_.58.0041b07: 云是法住法位世間相常住。大品經云。不壞
| T2213_.58.0041b08: | 假名而説實相 | 云云 |
T2213_.58.0041b10: 第十五云。云何觀諸法得實相。答曰。觀知諸
| T2213_.58.0041b11: | 法無有瑕隙。不可破不可壞。是爲實相 | 云云 |
T2213_.58.0041b13: 相叶ヘリ。故ニ引テ以爲例。祕經ニ云即此身五佛。
T2213_.58.0041b14: 此ノ經ニ云。世人應供養
T2213_.58.0041b15: 父母所生身即證大覺位。又愛染王正ク顯ス即
| T2213_.58.0041b16: | 事而眞之相ヲ | 更問 |
云。常於三世。| T2213_.58.0041b18: | 不壞化身。利樂有情無時暫息 | 云云 |
T2213_.58.0041b20: 故。神力者。且從舊譯耳。加持如上釋。經
T2213_.58.0041b21: 者。開題云。貫串不散之義。以語密爲經。以
T2213_.58.0041b22: 心密爲緯。織身業之絲爲海會之錦。錦文千
T2213_.58.0041b23: 殊同名爲錦。佛相萬差共得稱佛。經ニ被雜色
T2213_.58.0041b24: 衣執金剛ト者即表此義。上從大日尊。下至六
T2213_.58.0041b25: 道衆生相。住各各威儀。顯種種色相。並是
T2213_.58.0041b26: 大日尊之差別智印也。非更他身。故經文
T2213_.58.0041b27: 云我即法界我即金剛身我即天龍八部等。
T2213_.58.0041b28: 如是法身互相渉入。猶如絹布絲縷竪横相
| T2213_.58.0041b29: | 結不散不亂。是則經之義也 | 云云 |
| T2213_.58.0041c01: | 文故。不可委悉釋之 | 矣 |
T2213_.58.0041c03: 標二明隨釋
T2213_.58.0041c04: 一明別標中。若據梵本應具題云者。言ハ今略
T2213_.58.0041c05: 經ニハ唯云大毘盧遮那成佛神變加持經。然若
T2213_.58.0041c06: 據梵本具ニ題セハ者。應云
摩
訶
毘
盧T2213_.58.0041c07:
遮
那
尾
三
菩
提美紀
利T2213_.58.0041c08:
儞地
瑟他
因
陀羅
王蘇T2213_.58.0041c09: 多攬。若依漢語具題者。應云大除暗遍明成
T2213_.58.0041c10: 佛神變加持帝釋王經也。但此中帝釋者。梵
T2213_.58.0041c11: 漢二音難定判。所以然者。開題ニ因陀羅者
| T2213_.58.0041c12: | 梵語也。翻云帝釋 | 云云 |
T2213_.58.0041c14: 是因陀羅梵語訛也。正云印濕里。略云帝。
T2213_.58.0041c15: 釋者具足應云釋迦羅。主也。即三十三天
T2213_.58.0041c16: 之主也。今言帝釋。帝釋者應梵語也。帝釋
T2213_.58.0041c17: 梵語訛略也。具應云因陀羅釋迦羅。此ニハ應
T2213_.58.0041c18: 云尊主ト也ト釋シ取ル也。但開題ニハ正ク漢語トモ不
T2213_.58.0041c19: 見歟。其故ハ言ク翻云帝釋。此最勝義無上義
| T2213_.58.0041c20: | 渉入義ト | 云云 |
| T2213_.58.0041c22: | 問曰。疏具題云大廣博 | 云云 |
T2213_.58.0041c24: 毘盧遮那成佛神變加持ニ題シ加大廣博ヲ歟。
T2213_.58.0041c25: 如何 答。於ハ大盧遮那含多義。所謂除暗
T2213_.58.0041c26: 遍照義。光明遍照義。高顯廣博等義也。然ハ大
T2213_.58.0041c27: 廣博者摩訶毘盧遮那ノ多義ノ中ノ隨一也。若
T2213_.58.0041c28: 以此義漢語ニ呼者。應云大廣博成佛神變
T2213_.58.0041c29: 加持帝釋王經也。故云若據梵乃至帝網
| T2213_.58.0042a01: | 也 | 云云 |
T2213_.58.0042a03: 切如來者指五佛。此五佛攝盡刹塵海會諸
T2213_.58.0042a04: 佛。故理趣釋云。一切如來者。准瑜伽教中。
T2213_.58.0042a05: 五佛是也。其五佛者。即盡空遍法界無盡無
| T2213_.58.0042a06: | 餘佛ヲ聚テ成此五佛身也 | 云云 |
T2213_.58.0042a08: 含藏攝持之義也。復次祕者指本源。要者指
T2213_.58.0042a09: 縁起。藏者本有縁起平等攝持ヲ名テ爲藏也。於
T2213_.58.0042a10: 大乘衆教者。遠指四家大乘。近指金剛頂經
T2213_.58.0042a11: 等也。教者。法華玄一云。教者聖人被下之
| T2213_.58.0042a12: | 言 | 云云 |
T2213_.58.0042a14: 云。是即權化之帝釋也。所以然者。阿修羅
T2213_.58.0042a15: 與諸天相戰時。觀自在菩薩爲降伏阿修羅
T2213_.58.0042a16: 鬪諍心。即現千手千眼之帝釋。一時以千目
T2213_.58.0042a17: 見之。以千手取之故。阿修羅衆不能更ニ對
| T2213_.58.0042a18: | 向。即懷恐怖自息鬪心 | 云云 |
| T2213_.58.0042a20: | 眼帝釋主。以慇重心而觀察 | 文 |
| T2213_.58.0042a21: | 如婆羅門讃辨才天女文也 | 云云 |
T2213_.58.0042a23: 自餘實業所生之帝釋ノ中ニ爲王主。故云爾也。
T2213_.58.0042a24: 演密云。言猶如千目者。謂天帝威徳光明類
T2213_.58.0042a25: 乎千日。如經云。帝釋所有光明猶如千日
| T2213_.58.0042a26: | 等。爲釋之主也 | 云云 |
| T2213_.58.0042a27: | 意據之義也 | 云云 |
T2213_.58.0042a29: 答。不可尋餘處之證據。以疏文可爲正
T2213_.58.0042b01: 義也。所以然者。今此疏是十萬頌文義撰
T2213_.58.0042b02: 釋シテ之爲二十卷ト故。專是十萬頌大日經也。
T2213_.58.0042b03: 故任セテ此疏文可專トス師承義也。彼義ハ不
| T2213_.58.0042b04: | 叶文理故不可用之 | 云云 |
| T2213_.58.0042b06: | 多故。恐繁略之也 | 云云 |
T2213_.58.0042b08: 法。如何相應耶 答曰。一一可相應也。所謂
T2213_.58.0042b09: 三部三密。三句三大。三身四身。五智五大。本
T2213_.58.0042b10: 有修生等。衆多法門也
T2213_.58.0042b11: 問曰。若然者其一一配當如何 答。配當三
T2213_.58.0042b12: 部者。大毘盧遮那者蓮華部。成佛者金剛
T2213_.58.0042b13: 部。神變加持者佛部也。若開五部ニ者。佛
T2213_.58.0042b14: 部ニ攝シ寶部。蓮華部ニ攝ス羯磨部也。配當三
T2213_.58.0042b15: 密者。大毘盧遮那成佛者本有三密。神變加
T2213_.58.0042b16: 持者修生三密也。配當三句者。大毘盧遮那
T2213_.58.0042b17: 者菩提爲因句。成佛者大悲爲根句。神變加
T2213_.58.0042b18: 持者方便爲究竟句也。配當三大者。大毘盧
T2213_.58.0042b19: 遮那者體大。成佛者相大。神變加持者用大
T2213_.58.0042b20: 也。配當三身者。大毘盧遮那者法身。成佛
T2213_.58.0042b21: 者報身。神變加持者應身也。配當四身者。大
T2213_.58.0042b22: 毘盧遮那者自性身。成佛者自受用身。神變
T2213_.58.0042b23: 者變化身。加持者等流身也。配當セハ五智ニ。大
T2213_.58.0042b24: 毘盧遮那者中臺法界體性智。成佛者東南。
T2213_.58.0042b25: 神變加持者西北也。配當五大者。大毘盧遮
T2213_.58.0042b26: 那者地大。西方水大。南方火大。東方風大。北
T2213_.58.0042b27: 方空大也。復次大毘盧遮那者五大。神變加
T2213_.58.0042b28: 持者五智也。配當本有修生者。大毘盧遮那
T2213_.58.0042b29: 者本有也。神變加持者修生也。如是一一
| T2213_.58.0042c01: | 配當不可勝計。略釋總題了 | 矣 |
T2213_.58.0042c03: 標。二明隨釋。初總標。自可見
T2213_.58.0042c04: 二從梵本下。明隨釋中。又分爲四。初明判
T2213_.58.0042c05: 入修勝劣。二明釋
T2213_.58.0042c06: 四明三密要行
T2213_.58.0042c07: 初中亦分爲三。初總明有兩題。二從初云下
T2213_.58.0042c08: 明兩題前後。三明入ニ兼修義。初二自可見
| T2213_.58.0042c09: | 云云 |
T2213_.58.0042c11: 爲セ共故云竊。是則疏家之發端之言也。謂
T2213_.58.0042c12: 猶以也。言ハ竊ニ思案スル兩題之兼單勝劣ヲ也。
T2213_.58.0042c13: 入住之義等者。所謂入眞言門住心品之題ハ。
T2213_.58.0042c14: 是兼タルカ欲スル入ント眞言ニ初心之住心ト與ヲ入リ
T2213_.58.0042c15: 眞言門ニ已テノ修證之住心故ニ。存スレハ兼含之
T2213_.58.0042c16: 入住ヲ者。修眞言行之義ハ自ラ顯ル。爰以存兼含
T2213_.58.0042c17: 入眞言門住心品之題ヲ。自顯ス唯單ノ修眞言
T2213_.58.0042c18: 行品之題ヲ也
T2213_.58.0042c19: 問曰。若爾如ク梵本ノ兩題共ニ並テ置ンニ有ランヤ何
T2213_.58.0042c20: 咎。例如シ菩提心品論ニ置兩題。如何 答。雖
T2213_.58.0042c21: 無指セル咎。自本棄廣多就クハ要略ニ今家ノ常
| T2213_.58.0042c22: | 法也。其意文明也。所謂離煩文但著其一 | 云云 |
| T2213_.58.0042c24: | 依本經故。具置二題也 | 矣 |
T2213_.58.0042c26: 初擧梵語。二明四種言音。三擧論祕號。四擧
T2213_.58.0042c27: 舊簡非
T2213_.58.0042c28: 初中。眞言梵曰漫荼攞者。問曰。曼怛攞者
T2213_.58.0042c29: 此ニハ云何翻耶 答曰。於ハ曼怛攞ニ含藏無量
T2213_.58.0043a01: 無邊義故。翻譯之家不一定也。故祕記
T2213_.58.0043a02: 云。以曼荼羅翻
T2213_.58.0043a03: 含衆多義。依テ無ニ相當者翻譯家不翻耳
| T2213_.58.0043a04: | 云云 |
| T2213_.58.0043a06: | 謂三密圓滿具足之義 | 云云 |
T2213_.58.0043a08: 云輪壇也。今家ハ翻
| T2213_.58.0043a09: | 上所言五翻之中隨一也。故字輪品疏云 | 十四 |
| T2213_.58.0043a10: | 前言漫荼羅。今云輪。即是漫荼羅義 | 云云 |
T2213_.58.0043a12: 正如何 答曰。各隨義名字雖異。法體是一
T2213_.58.0043a13: 也。爰以祕記云。諸經中説陀羅尼。或陀羅
T2213_.58.0043a14: 尼。或明。或呪。或密語。或眞言。如是五。其
T2213_.58.0043a15: 義如何。陀羅尼者。佛放光光中所説也。是
T2213_.58.0043a16: 故陀羅尼與明其義不異。呪者。佛法未來漢
T2213_.58.0043a17: 地前。有世間呪禁法。能發神驗除災患。今
T2213_.58.0043a18: 持此陀羅尼人。能發神通除災患。與呪禁法
T2213_.58.0043a19: 相似。是故曰呪。密語者。凡夫二乘不能知
T2213_.58.0043a20: 故曰密語。眞言者。如來眞實無虚妄故曰眞
| T2213_.58.0043a21: | 言 | 云云 |
T2213_.58.0043a23: 住心等ト。何故殊名入眞言門住心品耶 答
T2213_.58.0043a24: 曰。此ノ難無窮也。假令雖題入陀羅尼門等ト。
T2213_.58.0043a25: 又可有此疑難也。但以眞言爲ル
T2213_.58.0043a26: 意。所以然者。餘四約功能得名。眞言是約
T2213_.58.0043a27: 當體得名故。不空三藏釋云。眞者眞如相
| T2213_.58.0043a28: | 應。言者言詮了義 | 云云 |
| T2213_.58.0043a29: | 不異 | 云云 |
| T2213_.58.0043b01: | 故曰眞言 | 云云 |
T2213_.58.0043b03: 問曰。若爾者祕記何故釋シ陀羅尼等五ヲ已テ
| T2213_.58.0043b04: | 云ク。然皆是擧一邊ノ所名也ト | 云云 |
T2213_.58.0043b06: 一邊所名者。是且相對梵語之多含時作是
T2213_.58.0043b07: 唱。雖然五之中ニハ以眞言爲正體也。是故祕
T2213_.58.0043b08: 記文釋
T2213_.58.0043b09: 莊ンカ眞言之義也。以何得知。彼記初表章ニハ
T2213_.58.0043b10: 云ヒ眞言義。至テハ結文ニ云以曼荼羅爲眞言
T2213_.58.0043b11: 名耳ト故也。故知ヌ其中間所釋ノ四ハ是眞言之
T2213_.58.0043b12: 功能也。加之遍歴見スルニ經論現文。皆悉名眞
T2213_.58.0043b13: 言。所謂金剛頂經文文皆云眞言ト。蘇悉地經
T2213_.58.0043b14: 句句悉名眞言ト。菩提心論云唯眞言法中即
T2213_.58.0043b15: 身成佛。今經品品或名入眞言門住心品。或
T2213_.58.0043b16: 名入漫荼羅具縁眞言品。或名普通眞言品。
T2213_.58.0043b17: 理趣經又説眞言ト。瑜祇亦爾也。此經論皆
T2213_.58.0043b18: 悉名ク眞言ト。驗知ヌ眞言名字ハ當體最勝也
T2213_.58.0043b19: 問曰。若爾者。何故大日經ハ者以五字眞言
T2213_.58.0043b20: 而爲宗源。然説テ此五字眞言ヲ云降伏四魔
| T2213_.58.0043b21: | 解脱六趣滿足一切智智金剛字句明曰ト | 云云 |
T2213_.58.0043b23: 名明ト。所謂
T2213_.58.0043b24: 持明阿闍梨 思惟十六義
T2213_.58.0043b25: 誦一字心明 三十七圓滿
T2213_.58.0043b26: 常持此讃王 結大羯磨印
T2213_.58.0043b27: 以一字心明 三十七圓滿
T2213_.58.0043b28: 若作漫荼羅 及畫瑜伽像
| T2213_.58.0043b29: | 結率都婆印 誦明加四處 | 云云 |
T2213_.58.0043c02: 言勝ト云
T2213_.58.0043c03: 中。皆悉以眞言爲勝名。文理如先。但至降
T2213_.58.0043c04: 伏四魔等文者。雖爲宗勝。陀羅尼等五之
T2213_.58.0043c05: 名言相亘故。且不論勝劣。譯者隨言便翻
T2213_.58.0043c06: 譯スル
T2213_.58.0043c07: 名眞言也。爰以祕記云。毘盧遮那經以五字
| T2213_.58.0043c08: | 眞言爲宗 | 云云 |
T2213_.58.0043c10: 便翻譯ス。且置テ不論勝劣也。故疏十二云。然
T2213_.58.0043c11: 明ト及眞言ト。義有差別。若心口出ルヲハ者名眞
| T2213_.58.0043c12: | 言ト從一切身任運ニ生スルヲハ者名之爲明 | 云云 |
| T2213_.58.0043c13: | 文眞言爲體ト明ヲ爲ト用見タル者也 | 云云 |
T2213_.58.0043c15: 所以者何。祖師先徳強ニ不判勝劣。經又互ニ相
T2213_.58.0043c16: 説ク。所謂
第二品ニ説染愛王眞言| T2213_.58.0043c17: | 曰。爾時世尊即説明曰 | 乃至 | 若持此眞言 | 云云 |
T2213_.58.0043c19: 云眞言。又第三品ニ説阿闍梨位眞言云。復
| T2213_.58.0043c20: | 説攝一切阿闍梨行位眞言曰 | 乃至 | 若眞言行 |
| T2213_.58.0043c21: | 者持此明 | 云云 |
| T2213_.58.0043c23: | 金剛薩埵菩提心明曰 | 乃至 | 若有持此眞言者 |
| T2213_.58.0043c24: | 云云 |
T2213_.58.0043c26: 言。是等經文全不見有リト勝劣。若有勝劣者。
T2213_.58.0043c27: 何ソ於一眞言。或云明。或云眞言耶。故知ヌ陀
T2213_.58.0043c28: 羅尼等五名言ハ互ニ相通
T2213_.58.0043c29: 空三藏釋陀羅尼眞言密言明等四時。各具
T2213_.58.0044a01: 四義無勝劣。祕記又雖釋陀羅尼明呪密語
T2213_.58.0044a02: 眞言等五。更ニ不判勝劣。有カ何等文義作
T2213_.58.0044a03: 如是言耶 答曰。文理大概如先先。凡夫
T2213_.58.0044a04: 宗ヲ名眞言宗。人ヲ云眞言行人。誠有所以耶。
T2213_.58.0044a05: 依之大師所所釋中。未云陀羅尼宗。明宗。
T2213_.58.0044a06: 呪宗。密語宗ト。金剛頂經大日經等中。未説
T2213_.58.0044a07: 陀羅尼行人。明行人。呪行人。密語行人ト。故
T2213_.58.0044a08: 知ヌ自餘之名ハ是眞言之上ノ功能也。眞言ハ是
T2213_.58.0044a09: 當體不改之得名也。但至瑜祇經文者。陀羅
T2213_.58.0044a10: 尼等名是眞言之上功能。故且不論勝劣。隨
T2213_.58.0044a11: 言便譯之。如先之答。例如キハ佛ニ有數名。是
T2213_.58.0044a12: 則隨一徳一徳ニ得其一名。雖然統總スルニ衆
T2213_.58.0044a13: 徳數名ヲ。是佛之言也。自餘皆依一徳故非全
T2213_.58.0044a14: 體。今眞言亦如是。眞言ハ是漫荼羅具徳統
T2213_.58.0044a15: 總ノ漢名也。自餘皆以ノ依功能得ルヲ名故非
T2213_.58.0044a16: 當體也。復次彼經ハ一切説不二。所謂兩部
T2213_.58.0044a17: 不二。理智不二。色心不二。境智不二。邪正
T2213_.58.0044a18: 不二。淺深不二等也。故於一眞言。或云明。
T2213_.58.0044a19: 或名眞言者。是則爲ノ欲令知一眞言中ニ有
T2213_.58.0044a20: 淺略深祕之義故爾カ説ク也。所謂明者淺略之
T2213_.58.0044a21: 義。是金剛頂法門也。明必除暗已後明カ故。
T2213_.58.0044a22: 是則捨劣得勝之義也。眞言ト者深祕之義。是
T2213_.58.0044a23: 則大日經法門也。眞者眞如相應。言者言詮
T2213_.58.0044a24: 了義。是則表徳實義。故爲顯此義故。於一
T2213_.58.0044a25: 眞言用二名也。復次眞者本初不生
字。即T2213_.58.0044a26: 本有常住之理。言者
字門。即本有常住之T2213_.58.0044a27: 智也。如是理智不二ヲ名テ曰眞言。爰以瑜祇
T2213_.58.0044a28: 經理趣經以眞言名心。此心者。是則非色心
T2213_.58.0044a29: 各別之心。即色心不二理智平等之一心也
T2213_.58.0044b01: 問曰。若爾者何故大師二教論中引聖位經
T2213_.58.0044b02: 云。陀羅尼宗者。一切如來祕奧之教。自覺
| T2213_.58.0044b03: | 聖智修證法門 | 云云 |
| T2213_.58.0044b04: | 宗ト耶。又瑜祇經中ニ持明阿闍梨 | 云云 |
T2213_.58.0044b06: 少ハ還テ屬ス無ニ。譬如白人ニ雖有黒點不名テ
| T2213_.58.0044b07: | 爲黒人 | 云云 |
T2213_.58.0044b09: 義。如現文。且依不空三藏釋具四義。彼釋
T2213_.58.0044b10: 云。其眞言者亦有四義。眞者眞如相應。言
T2213_.58.0044b11: 者言詮了義。云何爲四。一者法眞言。清淨
T2213_.58.0044b12: 法界以爲眞言。二者義眞言。勝義相應一一
T2213_.58.0044b13: 字皆有實相義。故名義眞言。三者三摩地眞
T2213_.58.0044b14: 言。修瑜伽者所用眞言及一切眞言。於鏡智
T2213_.58.0044b15: 菩提淨月。右ニ旋テ布列シ眞言ノ文字專注觀
T2213_.58.0044b16: 行シテ不動搖。速疾證悟ス妙三摩地。故言三摩
T2213_.58.0044b17: 地眞言。四者文持眞言ト者。從唵字至娑嚩
| T2213_.58.0044b18: | 二合 | 賀字。於其中間所有文字一一文字皆 |
| T2213_.58.0044b19: | 是眞言。故得名爲文持眞言也 | 云云 |
| T2213_.58.0044b21: | 眞言以何爲體。以念惠爲體 | 云云 |
T2213_.58.0044b23: 惠也
T2213_.58.0044b24: 問曰。若爾。眞言者眞實無虚妄義。念惠ハ是
T2213_.58.0044b25: 情量分別之識ニ
T2213_.58.0044b26: 爲眞言之體耶。依之涅槃經ニハ云ヒ如來非常
T2213_.58.0044b27: 以有智故。常法無智猶如虚空ト。唯識論ニハ云ク
| T2213_.58.0044b28: | 四智心品所依常故。非自性常從因生故 | 云云 |
| T2213_.58.0044c01: | 天台釋ニハ智即有爲功徳滿 | 云云 |
| T2213_.58.0044c02: | 過一切心地 | 云云 |
T2213_.58.0044c04: 教ナリト法花涅槃等實大乘ハ明ス念惠常住。所謂
T2213_.58.0044c05: 涅槃經云智即常住。勝鬘經云如來色無盡
| T2213_.58.0044c06: | 智惠亦復然 | 云云 |
T2213_.58.0044c08: 守テ無念以謂究竟ト。誠是不知本有曼荼羅
T2213_.58.0044c09: 故也。然念ニ有善念惡念。惠ニ有正惠邪惠。惡
T2213_.58.0044c10: 念邪惠ハ。一向可棄捨。善念正惠ハ不可捨。所謂
T2213_.58.0044c11: 明ニ善ク觀念諸佛三摩地故。還テ亦諸佛護念玉フ
T2213_.58.0044c12: 行者之時。以感應之因縁故成不思議之
T2213_.58.0044c13: 妙用。如實正慧明朗カ故。直住本有圓明之月
T2213_.58.0044c14: 宮ニ也。故無畏三藏云。汝初學人多懼起心
T2213_.58.0044c15: 動念。罷息進求而專守無念。以爲究竟者ハ。
T2213_.58.0044c16: 即覓テ増長不可得也。夫念有二種。一者不
T2213_.58.0044c17: 善念。二者善念。不善妄念一向須除。善法
T2213_.58.0044c18: 正念不令復滅。眞正修行者要先正念増テ
T2213_.58.0044c19: 徐ク後ニ方ニ至於究竟。如人學射。久習純熟
T2213_.58.0044c20: 更無心想。行住與定倶。不怕不畏。起心ヲ
| T2213_.58.0044c21: | 爲スレハ患ト虧於進學ヲ | 云云 |
T2213_.58.0044c23: 罷息安住ス。雖然法界無盡期故念慮無息。
T2213_.58.0044c24: 動彌散起。何時當得滅盡之期。如此念念
T2213_.58.0044c25: 是即我本來成就曼荼羅聖衆之心地ナリ。或時
T2213_.58.0044c26: 隨縁起。或時隨縁滅。三世常恒鎭起鎭滅無
T2213_.58.0044c27: 時暫息。汝不知此奧源故。強ニ欲ス使ント念惠ヲ
T2213_.58.0044c28: 滅盡。是則令滅盡曼荼羅聖衆ヲ。豈無燒種
T2213_.58.0044c29: 之咎耶。故疏云。一切衆生色心實相。從本
T2213_.58.0045a01: 際以來常是毘盧遮那平等智身。非是得菩
| T2213_.58.0045a02: | 提時。強空諸法使成法界也 | 云云 |
T2213_.58.0045a04: 以之難セン本有常住自性果徳之念惠耶。此
T2213_.58.0045a05: 念惠是曼茶羅具體也。故祕記云。問祕密藏
T2213_.58.0045a06: 以何爲體宗用。答以曼茶羅爲體。以三三昧
| T2213_.58.0045a07: | 爲宗。以方便爲用 | 云云 |
T2213_.58.0045a09: 云何 答。今品所説所住宮殿師子座。并同
T2213_.58.0045a10: 聞衆十九執金剛四大菩薩。百六十心三劫
T2213_.58.0045a11: 六無畏等ハ。一一皆悉莫シ不ト云
T2213_.58.0045a12: 曼茶羅具體ニ。是故云此品綩論經之大意所
| T2213_.58.0045a13: | 謂衆生自心品即是一切智智ト | 云云 |
| T2213_.58.0045a14: | 由。委悉不釋之 | 更問 |
T2213_.58.0045a16: 不異之音者。是即如次阿閦寶生彌陀不空
T2213_.58.0045a17: 四佛音聲也。所以然者。阿閦此云不動。即
T2213_.58.0045a18: 是大圓鏡智ニ所ノ浮ル自他三密周遍
T2213_.58.0045a19: 世常住不動不壞。故云不動。然此智ニ所ノ浮
T2213_.58.0045a20: 諸法。性相眞實不虚故。從此智所出音聲ヲ
T2213_.58.0045a21: 名曰眞語也。故祕記曰。大圓鏡智者。謂自
T2213_.58.0045a22: 他三密無有邊際。名之大也。具足不缺曰圓。
| T2213_.58.0045a23: | 實智高懸萬像影現。鏡之喩也 | 云云 |
T2213_.58.0045a25: 所ノ浮ル自他諸法。一如平等如如同一也。所
T2213_.58.0045a26: 謂一體速疾力三昧是也。故從此智所出音
T2213_.58.0045a27: 聲ヲ名曰如語也。故祕記曰。平等性智者。性
T2213_.58.0045a28: 淨智水不簡情非情故。彼此同如故。常住不
| T2213_.58.0045a29: | 變故。名曰平等性智 | 云云 |
T2213_.58.0045b02: 曰阿彌陀。此佛ノ智ヲ言イフ
T2213_.58.0045b03: 察無上菩提本源内證之境界ヲ。下モ觀知六道
T2213_.58.0045b04: 生死流轉苦海之衆生ヲ。妙ニ照シ妙ニ救テ不妄不
T2213_.58.0045b05: 謬故。從此所出音聲ヲ名曰不妄也。故祕記
T2213_.58.0045b06: 云。妙觀察智者。五眼高臨邪正不謬。因以
| T2213_.58.0045b07: | 爲名 | 云云 |
T2213_.58.0045b09: 法ハ皆悉畢竟空寂
T2213_.58.0045b10: 異法。故法華經云破有法王。或云終歸於
T2213_.58.0045b11: 空。故從此智所出音聲ヲ名曰不異。復次先
T2213_.58.0045b12: 佛後佛八相作佛度衆生之儀式。同一不異
T2213_.58.0045b13: 相。故云不異也。祕記云。成所作智者。二利
| T2213_.58.0045b14: | 應化故曰所作。妙業必遂成之稱也 | 云云 |
T2213_.58.0045b16: 音也
T2213_.58.0045b17: 問曰。若然者何故不擧法界體性智之音耶
T2213_.58.0045b18: 答曰。眞言當體是法界體性智之音。復次
T2213_.58.0045b19: 四佛外無大日。大日外無四佛四佛。即大日。
T2213_.58.0045b20: 大日。即四佛。故擧四佛。別不擧大日也
T2213_.58.0045b21: 問曰。何故爾耶 答曰。束テ大日無量萬徳
T2213_.58.0045b22: 以爲四佛。束テ四佛以爲大日。是只開合不
T2213_.58.0045b23: 同耳
T2213_.58.0045b24: 問曰。有何誠證作是説耶 答誠證處處散
T2213_.58.0045b25: 在セリ也。所謂一切相應經云。金剛即寶光。蓮
| T2213_.58.0045b26: | 華即羯磨。如之同一體。即此身五佛 | 云云 |
| T2213_.58.0045b27: | 云。法界體性中流出四佛 | 云云 |
T2213_.58.0045b29: 三從龍樹下。明指論祕號中。龍樹釋論者。
T2213_.58.0045c01: 指智度論也。謂之祕號者。未撿得論之本
T2213_.58.0045c02: 文。但論第三十八云。佛法中有二諦。一者世
T2213_.58.0045c03: 諦。二者第一義諦。爲世諦故説有衆生。爲
T2213_.58.0045c04: 第一義諦故説衆生無所有。復有二種。有知
T2213_.58.0045c05: 名字相。有不知名字相。譬如軍立密號有知
| T2213_.58.0045c06: | 者有不知者 | 云云 |
| T2213_.58.0045c07: | 釋密號名字等也。但披論委檢之 | 矣 |
T2213_.58.0045c09: 曰。所言呪者何等義耶 答曰。祕記曰。呪者
T2213_.58.0045c10: 佛法未來漢地前。有世間呪禁法。能發神驗
T2213_.58.0045c11: 除災患。今持此陀羅尼人。能發神通除災
| T2213_.58.0045c12: | 患。與呪禁法相似。是故曰呪 | 云云 |
T2213_.58.0045c14: 術。利益民人。誦此呪故隨意所欲使諸鬼。諸
| T2213_.58.0045c15: | 仙人有是呪故大得名聲 | 乃至 | 諸呪術中般若 |
| T2213_.58.0045c16: | 彼羅蜜是大呪術 | 乃至 | 復次餘呪術ハ能隨テ貪 |
T2213_.58.0045c18: 定佛道涅槃諸著ヲ。何況貪恚癡病。是故名
| T2213_.58.0045c19: | 爲大明呪無上呪無等等呪 | 云云 |
| T2213_.58.0045c21: | 也。故云非正翻也 | 云云 |
T2213_.58.0045c23: 標大意。二明指衆生自心。三明一切智智。
T2213_.58.0045c24: 四明眞語爲門。五明五轉義。六明住心義。七
| T2213_.58.0045c25: | 明結歸 | 矣 |
T2213_.58.0045c27: 大意者。具縁品以下三十品大意皆此品中ニ
T2213_.58.0045c28: 説之故云爾也
T2213_.58.0045c29: 問曰。何等法カ今經大意耶 答曰。三句三平
T2213_.58.0046a01: 等句。五智五大。四點成就等。即是今經大
T2213_.58.0046a02: 意也。所謂不改一切衆生色心。而説ヲ毘盧
T2213_.58.0046a03: 遮那如來三身果位ナリト。名爲三句法門ト。我等
T2213_.58.0046a04: 身口意業ト。大日如來身口意ト。無二無別ニ
T2213_.58.0046a05: 説ヲ自性果徳三部聖衆ナリト。名爲三平等句法
T2213_.58.0046a06: 門。一切衆生法然具足五智五大。是則説五
T2213_.58.0046a07: 智爲金剛界五佛ト。説テ五大爲胎藏界五
T2213_.58.0046a08: 佛故。一切衆生自本際以來成就シ兩部五智
T2213_.58.0046a09: 果ヲ。示ス衆生ノ當體即法性塔ニ
T2213_.58.0046a10: 居ヲ此法性塔ニ。能住所住一體平等無二無
T2213_.58.0046a11: 別ナリト。是ヲ名テ爲五智五大圓滿具足義ト。一切
T2213_.58.0046a12: 衆生ノ行住座臥ノ威儀作業。即是欲觸愛慢三
T2213_.58.0046a13: 摩地。
ノ四點之功徳也。此四點即T2213_.58.0046a14: 是四佛本來自證三摩地也。故大日如來モ鎭ニ
T2213_.58.0046a15: 住
四點ヲ。T2213_.58.0046a16: 一切衆生モ鎭ニ住
T2213_.58.0046a17:
ノ四點ヲ故。我等ノ行住坐臥ノ威儀作業。T2213_.58.0046a18: 皆悉説ク佛行佛所作ナリト。是ヲ名爲四點成就ト
T2213_.58.0046a19: 也。如是等法門皆於今品中表シ説ク之也
T2213_.58.0046a20: 問曰。若然者經ニ如何カ説耶 答。經云。菩提
| T2213_.58.0046a21: | 心爲因。大悲爲根。方便爲究竟 | 已上表 三句也 | 云何 |
| T2213_.58.0046a22: | 菩提。謂如實知自心 | 以下説 三句法 | 越三時如來之 |
| T2213_.58.0046a23: | 日加持故。身語意平等句法門 | 已上表 三平等 | 毘盧 |
| T2213_.58.0046a25: | 已下説 三平等 | 世尊譬如虚空界離一切分別無無分 |
| T2213_.58.0046a27: | 分別 | 乃至 | 世尊喩如水界一切衆生依之歡樂。 |
| T2213_.58.0046a28: | 如是一切智智爲諸天世人利益 | 云云 | 已上表讃 如來五字 |
| T2213_.58.0046a29: | 門功 徳也 | 又疏云。自心發菩提等者。以梵經ノ意説 |
T2213_.58.0046b02: 等六大法界四點成就ヲ也
T2213_.58.0046b03: 問曰。以何得知以如是等法門爲ト云
T2213_.58.0046b04: 之大意云何 答。疏云。略明三句大宗竟。即
| T2213_.58.0046b05: | 統論一部始終 | 云云 |
| T2213_.58.0046b07: | 意也 | 云云 |
| T2213_.58.0046b09: | 發起下文五字義也 | 云云 |
| T2213_.58.0046b10: | 品。五字者。彼品所説五字眞言也 | 更問 |
| T2213_.58.0046b11: | 釋 | 云云 |
T2213_.58.0046b13: 下品祕密曼荼羅品説之。又至五問答結
T2213_.58.0046b14: 成ス此義。故知ヌ一經只説四點功徳也。爰以
T2213_.58.0046b15: 開題云。曼荼性佛圓圓之又圓。大我眞言本
T2213_.58.0046b16: 有之又本。風水之龍不得動其波瀾。業轉之
T2213_.58.0046b17: 霧不能蔽其赫日。恒沙眷屬鎭住自心之宮。
T2213_.58.0046b18: 無盡莊嚴優遊本初之殿。然非輪王之性金
T2213_.58.0046b19: 剛之種。誰能見三密之曼荼。聞四印之神祕。
T2213_.58.0046b20: 所謂大毘盧遮那成佛神變加持經者。是則
T2213_.58.0046b21: 諸佛之大祕。衆生之極妙。報應諸佛祕而不
T2213_.58.0046b22: 談。變化如去默而不答。補處大士不識其一
T2213_.58.0046b23: 人。飮光薩埵不聞彼逗留。至如法界宮中祕
T2213_.58.0046b24: 主扣寂之日。自在殿内密王開庫之朝。發心
T2213_.58.0046b25: 殿而示珍財。除重關以受自樂。三等之理彼
T2213_.58.0046b26: 此無異。五智之覺人我同得。不起于座金
T2213_.58.0046b27: 剛即是我心。不經三劫法身即是我身。三
T2213_.58.0046b28: 部諸尊宛然而具。三妄衆障忽爾不現。無量
T2213_.58.0046b29: 福智不求自備。無遍通力不營本得。跛驢不
T2213_.58.0046c01: 得此滅沒之迹。疲車誰能角神通之行。經
| T2213_.58.0046c02: | 之大意。教之大綱。蓋如此乎 | 云云 |
| T2213_.58.0046c03: | 標大意了 | 矣 |
T2213_.58.0046c05: 今品是直説一切衆生本來成就自然自證之
T2213_.58.0046c06: 體。故云衆生自心也。然十界衆生。品品次
| T2213_.58.0046c07: | 位不亂。故云品也 | 矣 |
T2213_.58.0046c09: 者。言ハ是即直指一切衆生色心云一切智
T2213_.58.0046c10: 智也。梵云薩婆若。此云一切智。所謂以一
T2213_.58.0046c11: 體速疾力三昧之智惠ヲ。一念ノ項ニ遍ク識知ス周
T2213_.58.0046c12: 遍法界三種世間ノ一切諸法ヲ。故云一切智。
T2213_.58.0046c13: 然云フ
T2213_.58.0046c14: 一切萬法。故云一切智智也。若眞言行者
T2213_.58.0046c15: 離テ此一切智智。設ヒ雖修無量之萬行。皆悉
T2213_.58.0046c16: 墮在シテ九種之空城ニ。不能入祕密之寶宮
T2213_.58.0046c17: 也。如大般若三百二十三云。佛言。舍利子。
T2213_.58.0046c18: 若諸菩薩遠離一切智智心。修空無相無願
T2213_.58.0046c19: 解脱門。是諸菩薩不攝受般若波羅蜜。無方
T2213_.58.0046c20: 便善巧力故。便證實際。取聲聞果或獨覺
T2213_.58.0046c21: 菩提。若諸菩薩不離一切智智心。修空無相
T2213_.58.0046c22: 無願解脱門。是諸菩薩攝受般若波羅蜜多。
T2213_.58.0046c23: 有方便善巧力故。能入菩薩正性離生位。得
T2213_.58.0046c24: 阿耨多羅三藐三菩提。舍利子。譬如有鳥。其
T2213_.58.0046c25: 身長大。百踰繕那。或復二百。乃至五百踰
T2213_.58.0046c26: 繕那量。而無有翅。是鳥。從於三十三天投
T2213_.58.0046c27: 身。而下趣贍部洲。於其中道。便作是念。我欲
T2213_.58.0046c28: 還上三十三天。舍利子。於汝意云何。是鳥
T2213_.58.0046c29: 能還三十三天不。舍利子言。不也世尊。是
T2213_.58.0047a01: 鳥至此贍部湖時。其身決定有損有惱。或
T2213_.58.0047a02: 致命終。或近死苦。何以故。世尊是鳥身大。從
T2213_.58.0047a03: 遠而墮。無有翅故。佛言。舍利子。如是如是。
T2213_.58.0047a04: 如汝所説。舍利子。有諸菩薩亦復如是。雖
T2213_.58.0047a05: 經殑伽沙數大劫。勤修布施淨戒精進靜慮。
T2213_.58.0047a06: 亦修空無相無願解脱門。作廣大事。發廣
T2213_.58.0047a07: 大心。欲證無量無所攝受微妙無上正等菩
T2213_.58.0047a08: 提。而無般若波羅蜜多。遠離方便善巧力
T2213_.58.0047a09: 故。便墮聲聞或獨覺地。何以故。舍利子。是
T2213_.58.0047a10: 諸菩薩遠離一切智智心。雖經多劫。勤修布
T2213_.58.0047a11: 施淨戒安忍精進靜慮。亦修空無相無願解
T2213_.58.0047a12: 脱門。而無般若波羅蜜多。亦無方便善巧力
| T2213_.58.0047a13: | 故。遂墮聲聞或獨覺地 | 云云 |
T2213_.58.0047a15: 智者。悲智平等ニ運テ鎭ニ利他シ鎭ニ利生スル三世常
T2213_.58.0047a16: 恒ノ悲智ヲ。名テ爲一切智。所以然者。雖知本
T2213_.58.0047a17: 有平等。而不捨縁起差別。雖知縁起差
T2213_.58.0047a18: 別。而不離本有平等。故ニ縁起即本有。本有
T2213_.58.0047a19: 即縁起ニ
T2213_.58.0047a20: 自證三菩提。知ルカ縁起故ニ鎭ニ施ス大悲方便ヲ。
T2213_.58.0047a21: 爰以理趣經云。菩薩勝惠ノ者 乃至盡トモ生
| T2213_.58.0047a22: | 死 恒ニ作 | 云云 | 如 |
T2213_.58.0047a24: 實者。諸法眞實體者是六大法界也。然ヲ如ク
T2213_.58.0047a25: 六大法界ノ實知六大法界故。云如實了知
T2213_.58.0047a26: 也。所謂本有縁起三種世間ノ一切諸法ハ。皆
T2213_.58.0047a27: 悉知テ六大法界ナリト。乃至微塵許リモ不ヲ誤。名
T2213_.58.0047a28: 爲一切智者也。故大論第十一云。問曰。云
T2213_.58.0047a29: 何名一切種。云何名一切法。答曰。智惠門
T2213_.58.0047b01: 名爲種。有人以一切惠門觀シ。有人以二三
T2213_.58.0047b02: 十百千萬乃至恒河沙等阿僧祇智惠門觀ス
T2213_.58.0047b03: 諸法。今以一切智惠門入一切種觀一切
| T2213_.58.0047b04: | 法。名一切智 | 云云 |
T2213_.58.0047b06: 十七云。不以是身名爲佛。得一切種智故
| T2213_.58.0047b07: | 名爲佛 | 云云 |
T2213_.58.0047b09: 智十一智攝無量智。今宗立五智攝盡無量
T2213_.58.0047b10: 無邊智也 問曰。何等名三智耶 答。三智
T2213_.58.0047b11: 者。一者一切智。二者道種智。三者一切種
T2213_.58.0047b12: 智也 問曰。若然者。今此三智者。何等人
T2213_.58.0047b13: 所得智耶 答曰。一切智聲聞縁覺智也。道
T2213_.58.0047b14: 種智菩薩智也。一切種智唯佛與佛智也。故
T2213_.58.0047b15: 大論三十五云。薩婆若惠聲聞辟支佛事。道
| T2213_.58.0047b16: | 種惠是菩薩事。一切種智是諸佛事 | 云云 |
T2213_.58.0047b18: 性智。自餘四智是也 問曰。若然者何等人
T2213_.58.0047b19: 所得智耶 答曰。唯佛獨得四智。非二乘菩
T2213_.58.0047b20: 薩所得也
T2213_.58.0047b21: 問曰。十一智者其名相如何 答曰。大論二
T2213_.58.0047b22: 十三云。法智。比智。他心智。世智。苦智。集
| T2213_.58.0047b23: | 智。滅智。道智。盡智。無生智。如寶智 | 云云 |
T2213_.58.0047b25: 答曰同論云。十智阿羅漢辟支佛菩薩共
| T2213_.58.0047b26: | 有。如實智唯獨佛有 | 云云 |
| T2213_.58.0047b27: | 能知。以如實智故能知 | 云云 |
T2213_.58.0047b29: 問曰。今宗所立五智者。其名相如何 答
T2213_.58.0047c01: 曰。一法界體性智。二大圓鏡智。三平等性
T2213_.58.0047c02: 智。四妙觀察智。五成所作智也。其一一義
T2213_.58.0047c03: 如上引祕記配釋。如是五智。是統毘盧遮
T2213_.58.0047c04: 那如來無邊萬徳以爲法界體性智。此法界
T2213_.58.0047c05: 體性智之四徳分爲四智。此四智亦具四智。
T2213_.58.0047c06: 乃至無量無邊而成ス塵數曼荼海會聖衆ヲ。故
T2213_.58.0047c07: 云各具五智無際智。又云理理無邊智智無
| T2213_.58.0047c08: | 數也 | 矣 |
T2213_.58.0047c10: 也。此教者指眞言密教。諸菩薩者指祕密最
T2213_.58.0047c11: 上之人。眞語爲門者。總指三密教也。言自
T2213_.58.0047c12: 他法界三密眞實ニ
T2213_.58.0047c13: 三密之知見。語リ示ス一切衆生ニ故云語。一切
T2213_.58.0047c14: 衆生依此三密教通入三部之寶宮故云
T2213_.58.0047c15: 門也
T2213_.58.0047c16: 問曰。上眞語。與今眞語。爲同爲異耶 答
T2213_.58.0047c17: 同一也。所以然者。彼大圓鏡智ニ所ノ浮ル自他
T2213_.58.0047c18: 三密ヲ今爲門ト。能通入三密之本際故也
| T2213_.58.0047c19: | 問眞語爲門 | 云云 |
T2213_.58.0047c21: 即門也。門之外ニ全ク不論寶所也
T2213_.58.0047c22: 問曰門以能通爲義。然者爲ノ所入カ可シ能入
T2213_.58.0047c23: 之門。何故云當體即門耶。依之記信論之有
T2213_.58.0047c24: 法能起摩訶衍依根之文ヲ龍猛釋論ニ云。有法
T2213_.58.0047c25: 者十六種能入門法。能起信根者門法作業
T2213_.58.0047c26: 之相。摩訶衍者十六所入法。并不二大乘體
| T2213_.58.0047c27: | 云云 |
| T2213_.58.0047c29: | 名。如云八者名摩訶衍義 | 云云 |
| T2213_.58.0048a02: | 門名摩訶衍 | 云云 |
T2213_.58.0048a04: 也。何設假説之問答耶。明知今眞語爲門
T2213_.58.0048a05: 者。是則爲ノ所入之能通ノ門ナリト云
T2213_.58.0048a06: 何 答曰。令宗且有二意。所謂遮性表徳
T2213_.58.0048a07: 也。遮情門之日ハ。雖能入所入各別。表徳實
T2213_.58.0048a08: 義ハ能入之外ニ無所入。所入之外ニ無能入。離
T2213_.58.0048a09: 方便無實體。離實體無方便。故釋ニハ言ヒ直
T2213_.58.0048a10: 約諸法令識其心ト。又云フ即以平等身口意祕
T2213_.58.0048a11: 密加持爲所入門。謂以身平等之密印。語平
T2213_.58.0048a12: 等之眞言。心平等之妙觀。爲方便故。遂見加
T2213_.58.0048a13: 持受用身。如是加持受用身。即是毘盧遮
T2213_.58.0048a14: 那遍一切身。遍一切身者即是行者平等智
T2213_.58.0048a15: 身。是故住此乘者。以不行而行。以不到而
T2213_.58.0048a16: 到。名爲平等句。一切衆生皆入其中。而實無
| T2213_.58.0048a17: | 能入者。無所入處。故名平等ト | 云云 |
T2213_.58.0048a19: 入所入無二無別也。又大論第二十八云。問
T2213_.58.0048a20: 曰。是三昧即是三昧門不。答曰。三昧即是三
T2213_.58.0048a21: 昧門。問曰。若爾者。何以不但説三昧。而復説
T2213_.58.0048a22: 三昧門。答曰。佛諸三昧無量無數。如虚空無
T2213_.58.0048a23: 邊。菩薩云何盡得。菩薩聞テ是心則退沒。以
T2213_.58.0048a24: 是故佛説テ三昧門。入トキ一門中ニ。攝ス無量三
| T2213_.58.0048a25: | 昧ヲ。如牽ケハ衣ノ一角ヲ擧衣皆得 | 云云 |
T2213_.58.0048a27: 至釋論等文者。彼ハ且ク以教門施設故。以
| T2213_.58.0048a28: | 十七所入之法名大乘 | 前後兩重八法并 不二摩訶衍也 | 以十 |
| T2213_.58.0048a29: | 六能入之門不名大乘 | 前後兩重 八門是也 | 是則教門之 |
T2213_.58.0048b02: 乘也。所以然者。能入之門眞如也。所入之
T2213_.58.0048b03: 法眞如也。故能入所入共莫非眞如不變之
T2213_.58.0048b04: 體。故龍論云。所謂以眞如體而爲其門所趣
| T2213_.58.0048b05: | 入故名爲體 | 云云 |
T2213_.58.0048b07: 法相。遍滿遍滿平等平等。一味一相。皆
| T2213_.58.0048b08: | 無差別 | 云云 |
T2213_.58.0048b10: 情門之時ハ且ク爲誘引中下機ヲ雖論能入所
T2213_.58.0048b11: 入。表徳ノ實談ニハ能所一體平等法界也。所謂
T2213_.58.0048b12: 六大一實也。豈門外論寶所耶。若方便之
T2213_.58.0048b13: 外ニ論實義者。表徳之實相有ン何軌摸カ耶。
T2213_.58.0048b14: 故眞語爲門ト者。是則正指三密奧源六大一
T2213_.58.0048b15: 實即爲門也耳
T2213_.58.0048b16: 五從自心下。明五點義中。自心發菩提者。第
| T2213_.58.0048b17: | 一字 | 是則中方本有淨菩提心也。依 是心故發菩提心。故曰因也 | 即心具萬行 |
| T2213_.58.0048b18: | 者第二字 | 是則東方。依本有無作六大法界淨菩提 心勢力故。發歸命敬禮之心精進修 |
| T2213_.58.0048b19: | 行。故曰行也。亦是因也。 所謂爲南方之因 | 見心正等覺故第三字 |
| T2213_.58.0048b20: | 是則南方。依本有發菩提心發歸命 之心修行故。證萬徳圓滿之果也 | 證心大涅槃 |
| T2213_.58.0048b21: | 者第四字 | 是則西方。依發心修行成菩 提故入不生不滅涅槃也 | 發起心方 |
| T2213_.58.0048b22: | 便者 | 大悲 門 | 嚴淨心佛國者 | 大智 門 | 是則北方具足方便 究竟圓滿之位也 |
T2213_.58.0048b24: 義也。所以然者。從中臺出四葉ニ故。以無
T2213_.58.0048b25: 點
字爲胎藏界大日種子。即此意也。若T2213_.58.0048b26: 以東方爲發菩提心者。以無點
字爲東T2213_.58.0048b27: 方。以第五衆點具足
T2213_.58.0048b28: 布ノ曼荼羅皆以如是圖畫ス。是從因向果之
T2213_.58.0048c01: 意也。然如是四點ハ是皆本有淨菩提心ノ之上ノ
T2213_.58.0048c02: 本有四徳也。所謂字輪品疏云。如ハ阿ノ單ノ是
T2213_.58.0048c03: 菩提心。若傍角ニ加畫。即是行也。此是菩
T2213_.58.0048c04: 提心并行也。若上ニ加點者。即是菩提心并
T2213_.58.0048c05: 大空ナリ。離一切相成菩提也。若阿字ノ傍ニ加
| T2213_.58.0048c06: | 二點。即是菩提心。并除一切障ノ涅槃也 | 云 |
| T2213_.58.0048c07: | 云 | 字 |
T2213_.58.0048c09: 大法界之淨菩提心經テ於四處ニ裝束スル因行
T2213_.58.0048c10: 證入ヲ也。故知今復如是。自心ト者本有淨
T2213_.58.0048c11: 菩提心無點阿字也。發菩提者本有淨菩
T2213_.58.0048c12: 提心之上ノ本有無作ノ發心也。第二句ニ即心ト
T2213_.58.0048c13: 者是又本有淨菩提心無點阿字也。具萬行
T2213_.58.0048c14: 者本有淨菩提心之上ノ本有無作之萬行也
| T2213_.58.0048c15: | 傍角點 是也 | 第三句ニ見心正等覺者。心之一字ハ者 |
T2213_.58.0048c17: 四言ハ本有淨菩提心之上ノ本有無作ノ正覺也
| T2213_.58.0048c18: | 上空點 是也 | 第四句ニ證心大涅槃ト者。心之一字者本 |
T2213_.58.0048c20: 本有淨菩提心之上ノ本有無作之大涅槃也
| T2213_.58.0048c21: | 傍二點 是也 | 第五句ニ發起心方便者。心之一字ハ是本 |
T2213_.58.0048c23: 提心ノ上ノ無作ノ大悲也。第六句ニ嚴淨心佛國
T2213_.58.0048c24: 者。心之一字者本有淨菩提心也。嚴淨心佛
T2213_.58.0048c25: 國之四言ハ本有淨菩提心之上ノ本有無作大
T2213_.58.0048c26: 智也。此兩句合シテ成ス第五衆點具足ノ字ヲ也。
T2213_.58.0048c27: 上來六句ノ中ニ皆心ト者本有六大法界之三世
T2213_.58.0048c28: 常恒任運無作ノ威儀作業也。爰以悉地出現
T2213_.58.0048c29: 品中説二明。所謂五字明ト四字眞言ト也。是
T2213_.58.0049a01: 則五字明者。今所言心之一字ナリ。即本有六
| T2213_.58.0049a02: | 大法界也 | 更問 |
T2213_.58.0049a04: 界之三世常恒任運無作ノ振舞ヲ名發心名
T2213_.58.0049a05: 修行名成正覺名證涅槃也。故知ヌ六大法
T2213_.58.0049a06: 界本有常恒也。所振舞四點亦本有常恒也。
T2213_.58.0049a07: 如是六大法界之四點ノ振舞從縁而顯レ。起滅
T2213_.58.0049a08: 邊際不可得也。抑所言六大法界ト者唯是直ニ
T2213_.58.0049a09: 一切衆生色心實相也。上從大日遍照下
T2213_.58.0049a10: 至マテ阿鼻苦生平等ニ具足
T2213_.58.0049a11: 爲一體速疾力三昧。所言四點功徳者。更
T2213_.58.0049a12: 無シ別物唯是一切衆生行住坐臥ノ威儀作業
T2213_.58.0049a13: 吐氣發言屆申支節是也。上從毘盧遮那如
T2213_.58.0049a14: 來。下至銅柱鐵床群類。誰人何ノ族カ不行四
T2213_.58.0049a15: 點之功徳。不ヤ住欲觸愛慢之三摩地ニ。然則
T2213_.58.0049a16: 諸佛與異生同等ニ振舞四點功徳ヲ。平等ニ住ス
T2213_.58.0049a17: 欲觸愛慢ニ。故知一切衆生自本以來三世常
T2213_.58.0049a18: 恒ニ住
T2213_.58.0049a19: 點ヲ。衆生不
T2213_.58.0049a20: 別。成就種種不實業。流轉ス五道六道。諸佛
T2213_.58.0049a21: 如實覺知之。入ヲ三平等句之奧源住ス三世
T2213_.58.0049a22: 常恒之法樂ニ。迷與悟。苦與樂。唯有リ知ト與ニ
T2213_.58.0049a23: 不知。如來之舊迅設教之元意專ラ在リ此。學
T2213_.58.0049a24: 者能能思察之而已
T2213_.58.0049a25: 六從從因下。明住心義中。從因至果者指次
T2213_.58.0049a26: 上五點之義也。皆ト者指行證入也。以無所
T2213_.58.0049a27: 住者。本有淨菩提心字體是也。而住者指
T2213_.58.0049a28: 四點之能住也。其心ト者本有淨菩提心己體
T2213_.58.0049a29: 即成所住也
T2213_.58.0049b01: 問曰。今所言住心者。其能住所住之樣如何
T2213_.58.0049b02: 答。且有二義。一云。住者心數之諸尊ハ是
T2213_.58.0049b03: 能住之人也。心者心王之己體。是所住之地
T2213_.58.0049b04: 也。言ハ三劫六無畏十住心等心數ノ諸法安住
T2213_.58.0049b05: 心王阿字大地也。是以入祕密曼荼羅位品
T2213_.58.0049b06: 等ノ意。心王之大壇地ノ上ニ心數諸尊安住スル。此
T2213_.58.0049b07: 意也。一云。心者能住也。住者所住也。言ハ心
T2213_.58.0049b08: 數諸尊之身中ニ心王大日尊住在スルカ故也。以
T2213_.58.0049b09: 上兩義何モ雖有其謂。以初義爲師傳。是
T2213_.58.0049b10: 則相應於曼荼羅ニ故也
T2213_.58.0049b11: 七從故下。明結歸中。故者指上之言也。入
T2213_.58.0049b12: 眞言門住心者。若存梵語。應云
| T2213_.58.0049b13: |       。鉢羅 | 二合 | 尾捨ヲハ言入。 |
| T2213_.58.0049b14: | 曼荼羅ヲハ言眞言。娜嚩 | 二合 | 哩ヲハ言門。底瑟吒ヲハ |
| T2213_.58.0049b16: | 品者顯品類衆多也 | 矣 |
| T2213_.58.0049b18: | 御本云 | 元徳二年 | 庚 午 | 潤六月三日加點了 |
| T2213_.58.0049b19: | 沙門阿寂 | 六十一 |
T2213_.58.0049b21:
T2213_.58.0049b22:
T2213_.58.0049b23:
T2213_.58.0049b24:
T2213_.58.0049b25: 沙門阿寂記
| T2213_.58.0049b26: | 釋入眞言門住心品第一之餘 | 經一 疏一 |
T2213_.58.0049b28: 標三密。二明列三密名。三正明三密加持。四
| T2213_.58.0049b29: | 明引經論證 | 矣 |
T2213_.58.0049c02: 無量無邊不可勝計。雖然今略擧三密。無量
T2213_.58.0049c03: 方軌皆攝盡。故云略有三事也
T2213_.58.0049c04: 二從一者下。明列三密名中。一者身密門
T2213_.58.0049c05: 者。理智和合之體名爲身。是則可見有對之
T2213_.58.0049c06: 法也。復次眞言行者瑜伽中ノ所住ノ密印ヲ名
T2213_.58.0049c07: 爲身密也。密者如下釋。門者如次上釋。二
T2213_.58.0049c08: 者語密者。是則聲經テ七處有言語。是則可
T2213_.58.0049c09: 聞無對之法也。三者心密門者集起名曰心
T2213_.58.0049c10: 也。是事下當廣説等者。是則指具縁品以下
T2213_.58.0049c11: 等諸品也。所謂如密印品等説身密。如普
T2213_.58.0049c12: 通品等説口密。如祕密曼荼羅品等之説意
T2213_.58.0049c13: 密ナリ學者臨文悉可識知耳
T2213_.58.0049c14: 三從行下。正明三密加持中。以此三方便者。
T2213_.58.0049c15: 指三密要行也。謂身密印契。口密眞言。心
T2213_.58.0049c16: 觀念是也。依如此三密平等之加持故。轉
T2213_.58.0049c17: 無始生死三業之罪障。速疾得見自身本有
T2213_.58.0049c18: 三部之聖衆。故云以此三方便自淨三業。是
T2213_.58.0049c19: 則行者加持也。亦名自身加持也。即以如來
T2213_.58.0049c20: 等者。依行者自淨三業之泥濁故。如來三
T2213_.58.0049c21: 密ノ天月浮フ影ヲ於行者ノ心水ニ。故如來三密遍
T2213_.58.0049c22: 法界無所不至故。行者三密遍法界。而亦
T2213_.58.0049c23: 無所不至。如來三密與行者三密。平等平
T2213_.58.0049c24: 等一相一味ナリ。離能所之相。猶如虚空。離
T2213_.58.0049c25: 諸相而爲
T2213_.58.0049c26: 萬法也。如ナルヲ是名爲如來加持。故云爾也。
T2213_.58.0049c27: 既行者三密與如來三密。平等平等ニ
T2213_.58.0049c28: 遍滿無二無別故ニ。如來所滿足十地波羅
T2213_.58.0049c29: 蜜刹那ニ成就圓滿シテ。全ク不經劫數。故云乃
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