INBUDS
大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58
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T2213_.58.0031a01: 先徳指
疏ヲ爲本記ト。指義釋ヲ以爲末記故
T2213_.58.0031a02: 云フ本記外多加人言ト。是豈非簡末擇本之
T2213_.58.0031a03: 意耶。然ル間彼ノ義釋ノ中ニハ師資相承大事等
T2213_.58.0031a04: 不載處ニ是多。亦無用之文言甚滋シ。故繁略
T2213_.58.0031a05: 共背宗旨違セリ祖意ニ。若爲無畏一行之再
T2213_.58.0031a06: 治者。一分有リ其ノ謂ハレ。他人之再治還テ埋ム疏
T2213_.58.0031a07: 家之正説ヲ。何以之爲勝耶。然ヲ今疏ハ是雖未
T2213_.58.0031a08: 再治。正是無畏之直説。一行之正記也。共
T2213_.58.0031a09: 是爲見諦之阿闍梨。同爲密宗之祖師。豈
T2213_.58.0031a10: 雖一偈一句。有ン不通達之處耶。仍以此
T2213_.58.0031a11: 疏無畏一行不空惠果ト師資付屬嫡嫡相承
T2213_.58.0031a12: 明鏡也。爰ヲ以大師入唐之日。惠果對面之
T2213_.58.0031a13: 時。即和尚歡喜言。我命既盡トス待
汝既尚。
T2213_.58.0031a15: 始。八祖相傳大法祕法道具本尊等。皆悉
T2213_.58.0031a16: 令玉ヒ相承瀉瓶了ヌ。故呉殷纂云。今有大日本
T2213_.58.0031a17: 國沙門來求聖教。皆令所學可如瀉瓶。此
T2213_.58.0031a18: 沙門是非凡徒。三地菩薩也。内具大乘心。外
T2213_.58.0031a20: 徒雖數千萬ナリト。或授胎藏一界。或受金剛一
T2213_.58.0031a21: 界。終ニ兩部悉ク無シ傳燈之人。大師獨受テ唯受
T2213_.58.0031a22: 一人之付囑ヲ。兩部共ニ傳之。然ヲ其付囑ノ第一ハ
T2213_.58.0031a23: 今七卷經二十卷疏是也。若義釋宗源ナラハ。豈
T2213_.58.0031a24: 不得付屬耶。如是道理極成スル上ヘ者。文段科
T2213_.58.0031a25: 段モ不スハ分タ不分タ。重説偈言モ有有。不違
T2213_.58.0031a26: 佛意ニ不背經説ニ。任ス見諦之大阿闍梨ノ正
T2213_.58.0031a27: 説。佛佛相承ノ大事。一行取筆ノ本記ニ故。以此
T2213_.58.0031a29: 問。疏ト者疏涓之義也。言ロハ譬如庭上之
T2213_.58.0031b01: 涓疏八方ニ。本經本論義理法門ヲ立テ
T2213_.58.0031b02: 文段科段ヲ疏釋カ故ニ名爲疏ト。然ヲ今此疏ハ
T2213_.58.0031b03: 直ニ釋文不立科段ヲ。疏ノ文言不相應耶。依
T2213_.58.0031b04: 之智證目録云。高雄寺空海和尚本二十卷
T2213_.58.0031b06: 題。後更開章分科解釋。諸家章疏大綱如
T2213_.58.0031b07: 此。而今不爾。所以題ト與尾不合。披而須
T2213_.58.0031b08: 辨。其義釋者。直爾ニ釋文ヲ無有折開章段
T2213_.58.0031b09: 等。以爲祕教不同常途對衆講演。只會
T2213_.58.0031b11: 是同。然者如何 答。疏體不一准。隨テ人意
T2213_.58.0031b12: 廣略不同。或略科段廣文義。或廣分科段略
T2213_.58.0031b13: 文義。或科義共廣。或科義共略。然今ノ疏ハ是
T2213_.58.0031b14: 自本爲治慢法ノ者ヲ。不定文段科段。直爾ニ釋
T2213_.58.0031b15: 之故。處處有爛脱未會向上向下引牒交
T2213_.58.0031b16: 牒。是爲令承師ノ口傳也。即如云此經聖
T2213_.58.0031b17: 者所祕スル故ニ不ト説明白次第ヲ也。故ニ以常
T2213_.58.0031b18: 途之例不可難此疏。加之既見諦覺悟之
T2213_.58.0031b19: 正説也。不可加凡愚之難ヲ。不可不仰信。
T2213_.58.0031b21: 已上縁起分大概如斯
T2213_.58.0031b22: 妙印鈔卷第一
T2213_.58.0031b26: 金剛佛子明金之
T2213_.58.0031b29: 僧都快道書之
T2213_.58.0031c01:
T2213_.58.0031c02:
T2213_.58.0031c03:妙印鈔卷第二
T2213_.58.0031c04: 沙門阿寂記
T2213_.58.0031c06: 直明スニ唱本作釋ヲ爲四。一明題目。二明序
T2213_.58.0031c08: 第一明題目。自爲三。一列兩題。二辨記者。三
T2213_.58.0031c09: 釋兩題也。初列兩題。自可見
T2213_.58.0031c10: 二辨記者。自爲四。一擧通號。二擧別號。三
T2213_.58.0031c11: 亦擧通號。四簡異ス不記ニ
T2213_.58.0031c12: 初明通號中。沙門者。涅槃經云。世間貧者
T2213_.58.0031c14: 也。所謂勤衆善息諸惡故云勤息。然今此沙
T2213_.58.0031c15: 門有多種。所謂外道沙門。唯蘊沙門。拔業
T2213_.58.0031c16: 沙門。他縁沙門。覺心沙門。一道沙門。極無
T2213_.58.0031c17: 沙門等也。彼等沙門皆悉當分ニ得名ヲ非ス終
T2213_.58.0031c18: 窮ニ。今所言沙門。是終窮究竟極説。祕密最上
T2213_.58.0031c19: 沙門也。故所ハ勤三密上乘之妙行。所ハ息隔
T2213_.58.0031c20: 歴分別之妄雲。非勤而勤非息而息。是名
T2213_.58.0031c21: 爲沙門。復次祕釋セハ。勤是金修生也。息是胎
T2213_.58.0031c22: 本有也。故胎金不二修生本有平等。是名
T2213_.58.0031c23: 曰眞實大沙門也。經云。識心達本源故號沙
T2213_.58.0031c25: 二擧別號中。一行者。是則依一行三昧。通
T2213_.58.0031c26: 入法界曼荼羅故云一行。所謂今經所説最
T2213_.58.0031c28: 切行不行而行故。號曰一行也。又演密釋
T2213_.58.0031c29: 一行云。且以阿字而顯示之。阿字者一切
T2213_.58.0032a01: 法本不生故。今疏主但取此一字而爲其行。
T2213_.58.0032a04: 者。即是禪宗之師匠也。禪有南宗北宗。未
T2213_.58.0032a06: 第五祖弘忍大師門下有二弟子。一是惠能。
T2213_.58.0032a07: 即南宗也。一是神秀。即北宗也。北宗弟子
T2213_.58.0032a10: 梨是天台。
。此事云何 答相傳云。章安
T2213_.58.0032a11: 大師弟子道素律師。道素律師弟子弘景律
T2213_.58.0032a12: 師。弘景律師弟子一行阿闍梨也。而竊學
T2213_.58.0032a13: 眞言者云。自有同名一行阿闍梨。此即我
T2213_.58.0032a15: 起信論云。則知法界一相。謂一切諸佛法身
T2213_.58.0032a18: 三亦擧通稱中。阿闍梨者。此云軌範。又云
T2213_.58.0032a19: 正行。所謂周遍法界之軌範師也。故云軌
T2213_.58.0032a20: 範。於普門法界。離諸邪倒行諸佛正行。故
T2213_.58.0032a21: 云正行也。然阿闍梨有多種。准沙門思之。今
T2213_.58.0032a22: 所言阿闍梨。是非彼等阿闍梨。祕密最頂大
T2213_.58.0032a23: 阿闍梨也。今又有五重阿闍梨。是正クハ第五阿
T2213_.58.0032a24: 闍梨ニ。而兼タリ前四重阿闍梨ヲ。名字徳行等。
T2213_.58.0032a26: 四簡異不記中。記者非己造説。從人説而
T2213_.58.0032a27: 記。名爲記。然記字有二。糸與言也。言篇之
T2213_.58.0032a28: 記ハ是記スルニ大綱ヲ書ク之。系篇之記ハ是記スルニ委
T2213_.58.0032b01: 以大智圓滿之樂辨。廣ク雖説ト十萬頌經之
T2213_.58.0032b02: 文義ヲ。而一行取祕密甚深之大綱記之。故
T2213_.58.0032b04: 三明釋兩題中。自爲二。一釋總題。二釋別
T2213_.58.0032b05: 題
T2213_.58.0032b06: 初中又爲二。初明牒經。二明隨釋。初牒經。
T2213_.58.0032b07: 自可見
T2213_.58.0032b08: 二從梵音下。明隨釋中。又分爲四。初明釋
T2213_.58.0032b09: 大毘盧遮那五字。二明釋成佛兩言。三明
T2213_.58.0032b11: 初從大毘下。明釋大等五字中。又分爲二。
T2213_.58.0032b12: 一明別標。二明隨釋。初別標。自可見
T2213_.58.0032b13: 二從是日下。明隨釋中。又自爲四。一總明
T2213_.58.0032b14: 除暗遍明義。二明三異。三明三同。四明同
T2213_.58.0032b15: 異共不及
T2213_.58.0032b16: 初中。是日之別名者。夫日之別名甚多。或
T2213_.58.0032b17: 名蘇哩也。或名婆薩迦。今毘盧遮那者是
T2213_.58.0032b18: 又日之一別名也
T2213_.58.0032b19: 問曰。若然者其本名云何答曰。阿儞底
T2213_.58.0032b20: 耶是本名也
T2213_.58.0032b21: 問曰。若爾者。擧本名可爲譬。何故擧別名
T2213_.58.0032b22: 而爲譬耶 答曰。本名阿儞底耶是非今所
T2213_.58.0032b23: 用。於別名之毘盧遮那。有除暗遍明之義
T2213_.58.0032b24: 故。取テ此除暗遍明之義ヲ爲ノ欲カ喩ント大日如
T2213_.58.0032b25: 來周遍法界三世常恒之大除暗遍明ニ故。取テ
T2213_.58.0032b26: 所用之毘盧遮那ヲ。不取本名之阿儞底耶ヲハ
T2213_.58.0032b27: 也
T2213_.58.0032b28: 問曰。大師眞言問答中ニ。問曰。日有幾義。答
T2213_.58.0032b29: 曰。日有三義。一除闇遍明義。二能成衆務
T2213_.58.0032c02: 句。有何意耶 答作大照明ハ足除暗遍明義
T2213_.58.0032c03: 也。是故大師以總屬別名義故。以總句名別
T2213_.58.0032c04: 句。既ニ然之言ハ是押上之言也。故ニ意ハ從ヨリ上ノ
T2213_.58.0032c05: 總句爲ニ釋出カ三異三同之義ヲ置ク然之言
T2213_.58.0032c07: 問曰。翻譯總有五種。如有抄云。翻譯有五。
T2213_.58.0032c08: 一相望翻。相">低祇取義故。二𡒸字翻。
T2213_.58.0032c09: 和字ヲ會義ニ故。三會意翻。以意會義故。
T2213_.58.0032c10: 四借勢翻。如羝羊將イテ前ヲ而更テ却等。五異
T2213_.58.0032c12: 然者如此五種中。今所言除暗遍明者。當
T2213_.58.0032c13: 何翻耶 答當第三會意翻歟。所以然者。日
T2213_.58.0032c14: 初テ出ル時必以ノ暗去明來ヲ故。日之體ハ雖非
T2213_.58.0032c15: 除暗遍明。以意會義故。翻爲除暗遍明也｣
T2213_.58.0032c16: 問曰。若然者何名除暗遍明之義耶 答曰。
T2213_.58.0032c17: 除暗遍明者。朝日初出時。諸闇冥即除故。
T2213_.58.0032c18: 光明遍照閻浮提。無所不明。故曰除暗遍
T2213_.58.0032c19: 明也。如大品經云。譬如日出時。光明遍照
T2213_.58.0032c22: 明也
T2213_.58.0032c23: 問曰。月星明珠等皆有此義。何故以テ不爲
T2213_.58.0032c24: 譬ト。唯取日光之譬許耶 答曰。月星等
T2213_.58.0032c25: 皆雖有光明。而不及日光。如大論第三十五
T2213_.58.0032c27: 天子光明。不取餘光也
T2213_.58.0032c28: 問曰。今經者是捨枝葉取肝要。若然者直
T2213_.58.0032c29: 以法體應爲名ト。何故以譬喩。爲一部之總
T2213_.58.0033a01: 顯耶 答曰。如來内證之法體ハ。非十地等覺
T2213_.58.0033a02: 之所知。何況凡夫二乘之所度耶。爰以大
T2213_.58.0033a03: 日如來住大悲三昧。普爲誘引中下之機。以
T2213_.58.0033a04: 五情所見之日光。欲令悟如來内證法身之
T2213_.58.0033a05: 智光故用譬喩也。如大論第三十五云。譬
T2213_.58.0033a06: 喩ハ是爲莊嚴論議令人信著故。以五情所見
T2213_.58.0033a07: 喩意識。令其得悟。譬如登樓得梯則易上
T2213_.58.0033a09: 羅蜜經。妙法蓮花經等。如此等經論。法譬
T2213_.58.0033a10: 共爲題目。其例非一也。復次大毘盧遮那
T2213_.58.0033a11: 者。即是本來常住大我自稱也。何此外求法
T2213_.58.0033a13: 喩。當體即名也。例如彼妙法蓮花之首題有
T2213_.58.0033a15: 二從然世下。明三異中。自分爲五。一明總
T2213_.58.0033a16: 簡世日不及。二明約内外簡。三明約方
T2213_.58.0033a17: 所簡。四明約晝夜簡。五明擧勝簡劣
T2213_.58.0033a18: 初中。然者押ル上ヲ之言。世間者。世間有三種。
T2213_.58.0033a19: 所謂器世間。衆生世間。智正覺世間也。如十
T2213_.58.0033a20: 地論云。器世間衆生世間智正覺世間。三種
T2213_.58.0033a22: 生器世間也。世日ハ照此二種世間不能照
T2213_.58.0033a23: 智正覺世間故也
T2213_.58.0033a24: 二從若照下。約内外簡中。若照其外不能
T2213_.58.0033a25: 及内者。以雲下爲外。以雲上爲内。復次以室
T2213_.58.0033a26: 外爲外。以室内爲内也。次深祕明義者。内
T2213_.58.0033a27: 者指六大法界之内宮。外者指三密加持之
T2213_.58.0033a28: 外境。復次内者指本源。外者指縁起也
T2213_.58.0033a29: 問曰。今就世間日不及約内外簡之。然者
T2213_.58.0033b01: 不可有深祕之義。何故作如此釋耶 答曰
T2213_.58.0033b02: 自本今宗意者。世間出世間即同際也。縁
T2213_.58.0033b03: 起本有亦平等也。爲顯此義作此釋也。已下
T2213_.58.0033b04: 准之
T2213_.58.0033b05: 三從明在下。明約方所簡中。明在一邊不
T2213_.58.0033b06: 至一邊者。約四洲言之。所謂日輪照東洲
T2213_.58.0033b07: 時ハ明不至西洲。照南洲時ハ明不至北洲。故云
T2213_.58.0033b08: 明在一邊等也。若深祕明義者。圍遶須彌山
T2213_.58.0033b09: 有八中洲。是則自身法界之當體。自然本有
T2213_.58.0033b10: 之八徳也。復次須彌山四邊有四山。名遊
T2213_.58.0033b12: 山是法界體性智。四山是四方四智也。故
T2213_.58.0033b13: 知ヌ上八徳是胎藏八葉之心徳。次五智是金
T2213_.58.0033b14: 剛自然之五尊也。是則胎即金。金即胎。理
T2213_.58.0033b15: 智平等色心一如之謂也。復次須彌山是世
T2213_.58.0033b16: 界建立根元ナリ。八山八海森羅萬像皆依屬ス
T2213_.58.0033b17: 之ニ。是則法身之須彌山。七覺八聖乃至一切
T2213_.58.0033b18: 法門皆依止スル之ニ義故。祕藏記云。須彌山是
T2213_.58.0033b19: 法身。七金山者七覺支也。是法身一切法
T2213_.58.0033b21: 是自性清淨法身ナリ。故其體堅固而離違順之
T2213_.58.0033b22: 八風。即是越八葉而居中臺之義也。如キ須彌
T2213_.58.0033b23: 山者。一切諸山江河非情草木等皆爾也。
T2213_.58.0033b24: 如キ非情草木等者。一切衆生界亦爾也。如
T2213_.58.0033b25: 一切衆生界者。一切諸佛境界亦爾也。爰以
T2213_.58.0033b26: 經云ヒ心虚空菩提三種無二ト。金峯經首題ニハ
T2213_.58.0033b27: 云一切瑜伽瑜祇ト。是則今宗深旨也。能能
T2213_.58.0033b28: 思之。以如是義。世日即大日法身之慧日也。
T2213_.58.0033c01: 四從又唯下。明約晝夜簡中。又唯在晝光
T2213_.58.0033c02: 不燭夜者。此又有兩重釋。淺略分ハ如文可
T2213_.58.0033c03: 見。就深祕明義者。晝者是從因向果之意。即
T2213_.58.0033c04: 金剛界也。言ロハ從闇向明故。是即智體明朗之
T2213_.58.0033c05: 義也。夜者從果向因之意。即胎藏界也。言ハ
T2213_.58.0033c06: 從明向闇故。是即大悲染愛之義也
T2213_.58.0033c07: 五從如來下。明擧勝簡劣中。如來智慧日
T2213_.58.0033c08: 光則不如是者。於如上之内外方所晝夜等ノ
T2213_.58.0033c09: 淺略深祕之處ニ。大日世尊之智慧日光無礙
T2213_.58.0033c10: 自在也。然世間之日於淺略分猶不及。何
T2213_.58.0033c11: 況於深祕哉。故云如來智慧日光則不如
T2213_.58.0033c12: 是。三世常恒之大日輪。遍滿法界無所不
T2213_.58.0033c13: 至。故云遍一切處作大照明。於世日者有
T2213_.58.0033c14: 内外等差別。大日圓光無此義。故云無有
T2213_.58.0033c16: 問曰。題目既以世日毘盧遮那。譬如來智
T2213_.58.0033c17: 慧。然者何故今至テ釋所ニ云如來智慧日光
T2213_.58.0033c18: 則不如是耶 答曰。雖取一分相似之邊。而
T2213_.58.0033c19: 世日猶有如此差別。不及慧日。故云爾也
T2213_.58.0033c20: 問曰。若然者應取全喩。何故取分喩耶 答
T2213_.58.0033c21: 於世間之喩中。日天子之譬最第一也。餘猶
T2213_.58.0033c22: 非分喩。況全喩耶。復次若祕釋者。日天是
T2213_.58.0033c23: 大菩提心之表示也。如厚造紙云。日天ハ菩
T2213_.58.0033c25: 已上釋三異了
T2213_.58.0033c26: 三從復次下。明釋三同中。自分爲三。初明
T2213_.58.0033c27: 能成衆勢徳。二明光無生滅徳。三明還作
T2213_.58.0033c29: 初中又分爲二。初明能喩世間。二明所喩
T2213_.58.0034a01: 大悲
T2213_.58.0034a02: 初中。復次者結前生後之言也。日行閻浮
T2213_.58.0034a03: 提者。日是能行之體。閻浮提是所行之處也｣
T2213_.58.0034a04: 問曰。何故名閻浮提耶 答。閻浮提者。依所
T2213_.58.0034a05: 生之樹得名也。如大論第三十五云。閻浮
T2213_.58.0034a06: 提者閻浮樹名。其林茂盛。此樹於林中最
T2213_.58.0034a07: 大。提名爲洲。此洲上有此樹林。林中有河。
T2213_.58.0034a08: 底有金沙。名爲閻浮壇金。以閻浮樹故。名爲
T2213_.58.0034a09: 閻浮洲。此洲有五百小洲圍遶。通名閻浮
T2213_.58.0034a11: 木叢林等者。如法花藥草喩品所説。隨其
T2213_.58.0034a12: 性分者。性名不改。分謂各各分分。故曰性
T2213_.58.0034a13: 分。夫木有大小。草有上中下。其數無量不
T2213_.58.0034a14: 可勝計。各得増長者。如此草木。各隨其力
T2213_.58.0034a15: 分。悉受一日之光用時。各各得令生長也。
T2213_.58.0034a16: 所謂大地ニ雖有一切世間百穀衆藥卉木叢
T2213_.58.0034a17: 林等種子。若不蒙雨露之恩不能出生。必依
T2213_.58.0034a18: 雨露之潤故得出生。又適雖令ト出生。不得
T2213_.58.0034a19: 火大之煖氣。不能増長也。冷煖平等ナル時萬物
T2213_.58.0034a20: 生長也。如大論八十二云。譬如日月照四天
T2213_.58.0034a21: 下。若無日月。則百穀藥草及衆生無以生
T2213_.58.0034a22: 長。月是陰氣。日是陽氣。二氣和合故萬物
T2213_.58.0034a23: 成長。是故日月於四天下大有利益。菩薩
T2213_.58.0034a25: 不以自身光明知テ有晝夜。遊行觀察興造
T2213_.58.0034a26: 諸業。皆由日天子出普照天下。一切衆生無
T2213_.58.0034a28: 潤已出生スル草木。而施煖氣故。各隨其性分
T2213_.58.0034a29: 令ル増長也。但藥草喩品所説ハ。依一雨之所
T2213_.58.0034b01: 潤。三草二木各得増長。今ハ依一日所照。二
T2213_.58.0034b02: 種世間各得増長。彼ハ出冷潤之徳。此ハ明煖
T2213_.58.0034b03: 照之用。彼此影略互顯。應令冷煖濟等也｣
T2213_.58.0034b04: 問曰。彼顯此密。何故爾耶 答。彼經是説ク
T2213_.58.0034b05: 今ノ經之淺略分ヲ。所以然者。此經本地之奧
T2213_.58.0034b06: 身是妙法蓮花經最深祕所也。故知淺深ハ在
T2213_.58.0034b07: 機佛意ハ無二。顯密在人佛智不塞。爲示此
T2213_.58.0034b09: 問曰。若然者。令萬物増長。是風大徳也。如次
T2213_.58.0034b10: 下云。大風起時。能使卉木叢林開榮増長。
T2213_.58.0034b12: 今與彼相違耶 答曰。火能照能燒。風能動
T2213_.58.0034b13: 能増者。是一往離開之義。再往論之。風亦
T2213_.58.0034b14: 有能乾之徳。火亦有能増之用。所以者何。
T2213_.58.0034b15: 火必依風而増勢力。風必依火而致出興。風
T2213_.58.0034b16: 火無暫離。是即自然法爾之道理也。誰能
T2213_.58.0034b17: 思度其所由。故次下釋火大云。又悉能成
T2213_.58.0034b19: 成就也。又五大互具無礙自在也。即如云。又
T2213_.58.0034b20: 如世間種子。地水火風爲縁。虚空不礙。然
T2213_.58.0034b22: 有増益義。但火ニ雖有動搖増長之用。是即火
T2213_.58.0034b23: 大カ之家ノ風大徳也。風ニ又雖有枯乾燒盡之
T2213_.58.0034b24: 用。亦是風大カ之家ノ火大徳也。餘三大亦復
T2213_.58.0034b25: 如是。雖然一大成増長力故。餘四大各捨自
T2213_.58.0034b26: 性悉屬ス一大ニ也。故大論第十八云。問曰是
T2213_.58.0034b27: 四大各各不相離。地中有四種。水火風各
T2213_.58.0034b28: 有四種。但地中ニハ地多ナルカ故ニ以地爲ストヤセン名ト。水
T2213_.58.0034b29: 火風亦爾也 答曰。不然。何以故。若火中
T2213_.58.0034c01: 有四大。應都是熱。無不燃火故。若三大在
T2213_.58.0034c02: 火中不熱。則不名爲火。若熱則捨自性皆名
T2213_.58.0034c03: 爲火。若謂細ナルカ故可ト不知。則與無無異。
T2213_.58.0034c04: 若有テ麁ニ可ハ得ツ則知ヌ有リ細ニ。若無麁亦無
T2213_.58.0034c05: 細。如是種種因縁ヲモテ地相不可得。若地相不
T2213_.58.0034c06: 可得ナレハ。一切法相亦不可得。是故一切法皆
T2213_.58.0034c08: 多故一大得名。餘大不得名ヲ耶ト而問也。
T2213_.58.0034c09: 答ルニ之不ト然者。彼問意。不捨三大ノ自性ヲ
T2213_.58.0034c10: 令ル有一大之中ニ故簡此義故云不然也。
T2213_.58.0034c11: 答ノ意ハ。雖四大互具ト。火大中ニ有三大時。三
T2213_.58.0034c12: 大各捨自性屬ス火大之熱ニ。餘大亦如ト是
T2213_.58.0034c13: 答ル也。故知五大互具トモ五大ヲ。依増減有隱
T2213_.58.0034c14: 顯故得各別名也。復次今此五大是五佛三
T2213_.58.0034c15: 摩地也。所謂
字門ハ中臺。
字門ハ阿彌陀。
T2213_.58.0034c16:
字門ハ寶生。
字門ハ阿閦。
字門ハ不空也。
T2213_.58.0034c17: 如是五佛三摩地雖各別。五佛各具五佛之
T2213_.58.0034c18: 徳。如阿閦者。雖以一念不生之智慧爲ト體。
T2213_.58.0034c19: 而成就福徳轉法輪具ス作業ヲ。如寶生者。
T2213_.58.0034c20: 雖以萬寶出生之福徳爲體ト。而住不生
T2213_.58.0034c21: 智慧能説法シ具ス作業ヲ。如阿彌陀者。雖以
T2213_.58.0034c22: 轉法輪智爲體。而住不生智徳ニ能成就福
T2213_.58.0034c23: 徳能説法具ス作業ヲ。如釋迦者。雖以神通作
T2213_.58.0034c24: 業爲體。而住シテ不生智慧能成就福聚轉ス
T2213_.58.0034c25: 法輪ヲ。是即五佛互具五智無礙自在義也。
T2213_.58.0034c26: 又如ハ五大虚空藏者。五佛同ク入虚空藏三
T2213_.58.0034c27: 摩地共住ス福徳成就門ニ。又如金剛夜叉品
T2213_.58.0034c28: 説キ五五二十五輪。五祕密亦如此。即是今
T2213_.58.0034c29: 宗奧旨也。然則火大ニ具スルニ風大之徳。有何
T2213_.58.0035a01: 咎乎。世間衆務者。所言世間者。除テ智正
T2213_.58.0035a02: 覺世間餘二種也。衆務者。非情草木ハ隨各
T2213_.58.0035a03: 各性成各各相。依各各力作各各用。是即
T2213_.58.0035a04: 非情之衆務得成之義也。亦一切衆生夜ハ衆務
T2213_.58.0035a05: 休息シ。晝衆務成辨。是即有情之衆務成辨之
T2213_.58.0035a06: 義也。故云世間衆務因之得成也
T2213_.58.0035a07: 二從如來下。明所喩大悲中。如來者。梵云
T2213_.58.0035a08:
。初是如如義。是法界義。傍
T2213_.58.0035a09: 有三昧點。是即法界通入三昧也。是一
T2213_.58.0035a10: 切行義。是如如義。傍有三昧畫。是即理
T2213_.58.0035a11: 智平等義也。所謂從如如法界三昧道出。不
T2213_.58.0035a12: 來而來。不行而行。還成如如常住正覺。故
T2213_.58.0035a13: 云如來也。一切衆生亦名如來。故大論第
T2213_.58.0035a14: 五十五云。如來不可得者。或以佛名爲如
T2213_.58.0035a15: 來。或以衆生名爲如來。如先世來ル後世ニ亦
T2213_.58.0035a16: 名如去。佛名如來者。如ク定光佛等行六波
T2213_.58.0035a17: 羅蜜得成佛道。釋迦文佛亦如是來カ故名
T2213_.58.0035a18: 如來。如定光佛等ノ智ヲモテ知テ諸法如ヲ從リ如ノ
T2213_.58.0035a19: 中來故名如來。釋迦文佛亦如是來故名如
T2213_.58.0035a21: 世ニ乘テ業ニ來ルカ。後世亦乘テ業ニ來ルカ故名如來。
T2213_.58.0035a22: 佛ヲ名如來者。如過去佛ノ來カ故名如來矣。
T2213_.58.0035a23: 遍照法界者。此宗謂六大爲法界。異彼顯
T2213_.58.0035a24: 宗法界也。平等者。如來智光不簡淨不淨
T2213_.58.0035a25: 善不善上下等。故云平等。復次此宗ハ以三
T2213_.58.0035a26: 平等故云平等。如次下釋。開發者。本無今
T2213_.58.0035a27: 有ニ而不出生スルニ。故云開發。謂開發本有萬
T2213_.58.0035a28: 徳也。無量者。夫無量有二種。有量之無量。
T2213_.58.0035a29: 無量之無量也。今無量者是即無量之無量
T2213_.58.0035b01: 也。衆生者。大論第三十云。衆生者。於五衆
T2213_.58.0035b02: 十八界十二入六種十二因縁等。衆多法中
T2213_.58.0035b06: 擧手之小善。至六度萬行之大善。皆悉應
T2213_.58.0035b07: 有之。故云乃至也。世間出世間等者。世間ハ
T2213_.58.0035b08: 謂人中天上之快樂也。即如云常在人天憶
T2213_.58.0035b09: 持不忘受勝快樂也。出世間ハ謂三乘行果乃
T2213_.58.0035b10: 至第十一地佛果也。復次世間者如世間成
T2213_.58.0035b11: 就品所説。出世間者如出世間成就品所説
T2213_.58.0035b13: 問曰。能喩下ニ何故擧衆生世間器世間。而除
T2213_.58.0035b14: 智正覺世間。所喩下ニ何故擧衆生世間智正
T2213_.58.0035b15: 覺。而除器世間耶 答曰能喩下ハ是世日之
T2213_.58.0035b16: 所照也。故智正覺世間非彼所益。故除之。所
T2213_.58.0035b17: 喩下ハ是大日之所照也。故草木國土ハ非迷
T2213_.58.0035b18: 者非悟者又非可發之機。故除之也
T2213_.58.0035b19: 問曰今釋此能成衆務徳。有何憑據耶 答。
T2213_.58.0035b20: 具依十萬頌梵本之意。傍依大品等作此説。
T2213_.58.0035b21: 大品經云。譬如日出時。光明遍照閻浮提。無
T2213_.58.0035b23: 十二云。譬如日月周行照四天下多有所益。
T2213_.58.0035b25: 務之徳也矣
T2213_.58.0035b26: 二從又如下。明光無生滅徳中。又分爲二。初
T2213_.58.0035b27: 明能喩世日。二明所喩慧日
T2213_.58.0035b28: 初中。重陰昏蔽者。雲霧靉靆シテ覆蔽シ天地陰
T2213_.58.0035b29: 沒ス日月。故云日輪陰沒。雖然於雲上者全
T2213_.58.0035c01: 無陰沒。假依重雲故現陰沒。故云亦非壞
T2213_.58.0035c02: 滅。依カ猛風故雖日輪出現。非本無今有故。
T2213_.58.0035c03: 云亦非始生也
T2213_.58.0035c04: 二從佛心下。明所喩慧日中。佛心之日者。
T2213_.58.0035c05: 是即直指一切衆生本有常住之妙體。自性
T2213_.58.0035c06: 清淨本淨圓明之極理也。然ヲ假ニ雖爲ニ三毒
T2213_.58.0035c07: 重障之所隱蔽。而於此自性清淨之妙體
T2213_.58.0035c08: 者。全無有損減。故云雖爲無明乃至而無所
T2213_.58.0035c09: 減也。依三密方便窮悟諸法實相。開覺トモ自
T2213_.58.0035c10: 性妙蓮。適無所増。故云究竟諸法乃至而
T2213_.58.0035c11: 無所増也。爰以禪要云。所言三摩地者。更
T2213_.58.0035c12: 無別法。直是一切衆生自性清淨心。名爲
T2213_.58.0035c13: 大圓境智。上至諸佛。下至蠢動。悉皆同等
T2213_.58.0035c14: 無有増減。但爲無明妄想客塵所覆。是故
T2213_.58.0035c16: 證無上菩提。當知法爾應住普賢大菩提心。
T2213_.58.0035c17: 一切衆生本有薩埵。爲貪瞋癡煩惱之所縛
T2213_.58.0035c19: 無増減義也
T2213_.58.0035c21: 實相者如何 答。此直指六大法界爲諸法
T2213_.58.0035c22: 實相也
T2213_.58.0035c23: 問曰。何故此宗意指六大以爲諸法實相耶
T2213_.58.0035c24: 答曰。諸法雖多不出三種世間。然如此三
T2213_.58.0035c25: 種世間性相雖不同。不出六大法界故。三
T2213_.58.0035c26: 種世間眞實體相者六大法界是也。故指六大
T2213_.58.0035c27: 以爲諸法實相也。即如云。六大法界法身
T2213_.58.0035c28: 形。一一各各一塵體。一一諸塵皆實相。實相
T2213_.58.0036a01: 實相。從本際已來。常是毘盧遮那平等智
T2213_.58.0036a03: 者是六大也。指此色心云實相也。是即直
T2213_.58.0036a04: 指一切衆生色心實相六大法界云諸法實
T2213_.58.0036a05: 相也
T2213_.58.0036a06: 問曰。若然者顯教所説諸法實相如何 答。
T2213_.58.0036a07: 是略有二種。一法華以前所説。二法華所説
T2213_.58.0036a08: 也
T2213_.58.0036a09: 問曰。法華以前者何名諸法實相。法華亦以
T2213_.58.0036a10: 何等名諸法實相耶 答。法華以前所説諸
T2213_.58.0036a11: 法實相者。如大論第十八云。問曰。云何是
T2213_.58.0036a12: 諸法實相。答曰實相者。不可破壞。常住不
T2213_.58.0036a13: 異。無能治者。捨一切觀。滅一切言語。離諸
T2213_.58.0036a14: 心行。從本已來不生不滅。如涅槃相。一切
T2213_.58.0036a15: 諸法相亦如是。是名諸法實相。如讃般若波
T2213_.58.0036a16: 羅蜜偈言
T2213_.58.0036a17: 般若波羅蜜 實相不顛倒
T2213_.58.0036a18: 念想觀已ニ除テ 言語法亦滅ス
T2213_.58.0036a19: 無量ノ衆罪除テ 清淨ノ心常一ナリ
T2213_.58.0036a20: 如是尊妙ノ人 則能見ル般若ヲ
T2213_.58.0036a21: 如虚空無染 無戲無シ文字
T2213_.58.0036a22: 若能如是觀ル 是即爲見佛ト
T2213_.58.0036a23: 若不見般若ヲ 是則爲被縛ト
T2213_.58.0036a24: 若人見ル般若ヲ 是ヲ亦名被縛ト
T2213_.58.0036a25: 若人見般若 是則得解脱
T2213_.58.0036a26: 若不ル見般若 是亦得解脱
T2213_.58.0036a27: 又同論第十五云。問曰。云何觀諸法得實
T2213_.58.0036a28: 相。答曰。觀知諸法無有瑕隙。不可破不可
T2213_.58.0036b03: 以不生不滅不動不退不來不去不一不異。
T2213_.58.0036b04: 言語道斷心行所滅之理。名爲諸法實相也｣
T2213_.58.0036b05: 問曰。若然者法華所説諸法實相如何 答
T2213_.58.0036b06: 曰。法華所説諸法實相者。指テ十如實相云フ
T2213_.58.0036b07: 諸法實相。所以然者。十界性相雖各別ト不出
T2213_.58.0036b08: 十如故。十界互ニ具成ス百界。百界各具シテ十
T2213_.58.0036b09: 如成千如。是即百界千如也。衆生世間如
T2213_.58.0036b10: 是。國土世間五蘊世間亦爾。故成三千如。是
T2213_.58.0036b11: 即一往互具ノ意也。若再往微細ニ互具セハ者。無
T2213_.58.0036b12: 量無邊百千萬億那由他ニ。非思量言語所
T2213_.58.0036b13: 及也。例ハ如今宗五智微細智。故指十如實
T2213_.58.0036b14: 相。名諸法實相也
T2213_.58.0036b15: 問曰。然者如何説耶 答。經云。唯佛與佛
T2213_.58.0036b16: 乃能究盡諸法實相。所謂法如是相。如是
T2213_.58.0036b17: 性。如是體。如是力。如是作。如是因。如是縁。
T2213_.58.0036b19: 諸法從本來。常自寂滅相。是法住法位。世間
T2213_.58.0036b21: 直説ハ是レ爾前分絶タリ。故云四十餘年未顯眞
T2213_.58.0036b22: 實。是即如來出世本懷ナリ。故云唯以一大事因
T2213_.58.0036b23: 縁出現於世。花嚴猶以成ル此經ノ方便ト。何況
T2213_.58.0036b24: 餘經乎。故經ニハ云我始坐道場。觀樹亦經行。
T2213_.58.0036b25: 於三七日中。思惟如是事ト。釋ニハ華嚴頓大尚非
T2213_.58.0036b27: 便ナリ法花ハ本懷ナリ。爾前ハ未開會今ハ開顯。就中
T2213_.58.0036b28: 壽量塵點ノ本地ノ三身ハ迹門猶不及。何況爾
T2213_.58.0036b29: 前。補處猶不知。何況十地三賢耶。如是等
T2213_.58.0036c01: 極説。猶是顯極ニ而非密談。今所言諸法實
T2213_.58.0036c02: 相者。是非彼等所説。直於六大法界ニ云諸
T2213_.58.0036c03: 法實相也 三昧者。具云三昧耶。即具平等
T2213_.58.0036c04: 本誓驚覺除障等四義。故祕記云。三昧耶
T2213_.58.0036c05: 有多義。且四義。一平等義。二誓願義。三驚
T2213_.58.0036c06: 覺義。四除障義也。諸佛如來知衆生身中
T2213_.58.0036c07: 本來自性理與佛等無差別。而衆生不知己
T2213_.58.0036c08: 本有本始兩覺與佛等。恒常覆蔽セラ六塵證
T2213_.58.0036c09: 煩惱ニ不能顯出。是故佛發非願。我拔濟衆
T2213_.58.0036c10: 生如我無シメント異。垂斯誓願。若有衆生有歸
T2213_.58.0036c11: 依者。住法界定自受法樂ノ如來驚覺。不敢
T2213_.58.0036c12: 違越大願。影向行者ノ所ニ。以眞言印契加
T2213_.58.0036c13: 持護念。譬如國王自造法令不敢違犯令
T2213_.58.0036c14: 他ヲ行之。衆生蒙佛加持力突破六塵淤泥。
T2213_.58.0036c15: 出現自心覺理。如頼春雷響蟄虫出地。知
T2213_.58.0036c16: 與佛等無差別。是平等義。如我無異是誓願
T2213_.58.0036c17: 義。如來驚覺ハ是驚覺義。衆生蒙佛加持力得
T2213_.58.0036c19: 誓也亦曼荼羅也。勿令將來最上乘者ヲ
T2213_.58.0036c20: 不從師受而專意自受者ナリ。是故得知。修
T2213_.58.0036c21: 最上乘者必須師受三昧耶。然後可修行也
T2213_.58.0036c23: 問。於三昧有幾種耶 答。其數無量無邊不
T2213_.58.0036c24: 可勝計也。故大論第五云。有人言。一切三
T2213_.58.0036c25: 昧法有二十三種。有言。六十五種。有言五
T2213_.58.0036c27: 一百八三昧。初名首楞嚴。乃至虚空不著
T2213_.58.0036c29: 小乘論師等也。然小乘師意ハ三昧有限數。大
T2213_.58.0037a01: 乘實義。不可有限數也。顯教所説如斯。今宗
T2213_.58.0037a02: 意ハ四重圓壇塵刹聖衆一一所入三昧過刹
T2213_.58.0037a04: 體也
T2213_.58.0037a05: 問曰。既言究竟諸法實相三昧。依之所顯
T2213_.58.0037a06: 現圓明。豈非修生顯得之圓明耶。若然者應
T2213_.58.0037a07: 云修生之圓明。何云本有圓明耶。答。今宗
T2213_.58.0037a08: 意ハ離本覺無始覺。離始覺無本覺。故言ヘハ本
T2213_.58.0037a09: 有ト者始本共本有也。言ヘハ修生者始本共修
T2213_.58.0037a10: 生也。爰以祕記云。衆生不知己本有本始
T2213_.58.0037a11: 兩覺與佛等。是即此ノ謂也。故知ヌ本有修生
T2213_.58.0037a12: 但是一法之上二徳也。復次依始覺住ス本
T2213_.58.0037a13: 覺ニ。住シ已テ還テ見レハ始本兩覺共ニ以テ不生也。唯
T2213_.58.0037a14: 是三世常恒大圓明許リ也。譬如空光無二。豈
T2213_.58.0037a15: 論始覺本覺之差異乎。故無畏三藏禪要云。
T2213_.58.0037a16: 唯見明朗更無一物。亦不見身之與心。萬
T2213_.58.0037a18: 明之體也。猶無理智之差。故云不見身之
T2213_.58.0037a19: 與心。諸法皆悉歸入字本不生之體。故
T2213_.58.0037a20: 云萬法不可得。如此萬法離念想而爲諸
T2213_.58.0037a21: 法之所依。故云猶如虚空也。如是本地甚深
T2213_.58.0037a22: 之體。三世常恒離去來今。有佛無佛性相
T2213_.58.0037a23: 常然。故無所増之義。無所減之義。是故云
T2213_.58.0037a25: 三明作大照明徳者。文ハ無シ此ノ處ニ。有リ上之
T2213_.58.0037a26: 三異ノ中ニ也。所謂遍一切處作大照明之文是
T2213_.58.0037a27: 也
T2213_.58.0037a28: 問曰。文段既別。何故如此得意耶 答。大
T2213_.58.0037a29: 日智光與世日光明。廣狹麁細雖別。而作大
T2213_.58.0037b01: 照明之邊同故。以遍一切處作大照明之文
T2213_.58.0037b02: 兼ヌル同異ノ二意也。謂異ノ方ハ大日圓光ハ無方
T2213_.58.0037b03: 所内外晝夜之別。三世常恒而作大照明故。
T2213_.58.0037b04: 以作大照明ノ文ヲ雖置三異ノ文段ニ。而世日ニ
T2213_.58.0037b05: 一分作大照明ノ徳有ルカ之故。又以遍一切處
T2213_.58.0037b06: 作大照明文爲三同ノ中之作大照明ノ徳ト也。
T2213_.58.0037b07: 但遍一切處者。被シムル大日ニ之時ハ周遍法界
T2213_.58.0037b08: 也。被世日ニ之時ハ閻浮提内之遍一切處也。
T2213_.58.0037b09: 如是兩向ニ得意。有ン何不可耶
T2213_.58.0037b10: 問曰。此義不可然。夫文段各別之難未遮
T2213_.58.0037b11: 之上ヘ。既云如來智惠日光則不如是。遍一切
T2213_.58.0037b12: 處作大照明ト簡テ世日不ルヲ照一切ヲ。而讃メタリ
T2213_.58.0037b13: 大日智光普照ヲ一切。故知ヌ是獨局カキル異ノ文
T2213_.58.0037b14: 段ニ。不可通同ノ文段ニ。加之如是立チ還テ取テ
T2213_.58.0037b15: 此文ヲ爲ン同ノ文ト事不相似常途之法ニ。然者
T2213_.58.0037b16: 如何 答曰。自本所答寛狹之邊雖異ト。作
T2213_.58.0037b17: 大照明之方ハ是同シ。故判爲同ノ文ト也。但至
T2213_.58.0037b18: 文段之難者。自本今疏之趣キ不粧文言ヲ
T2213_.58.0037b19: 不論次第不次第ヲ。唯文略義廣ナルヲ以爲所
T2213_.58.0037b20: 詮也。依之處處ニ向上向下等文多之。是即
T2213_.58.0037b21: 不似常ノ談ニ。故局テ此文ニ不可致執難。仍
T2213_.58.0037b22: 以作大照明之文ヲ籠同不同二義ヲ如是釋
T2213_.58.0037b23: 成也。就中矣之字神シイ聊在ル深意乎。若唯三
T2213_.58.0037b24: 異ノ内ノ文許リニ無ハ三同ノ義。此ノ矣之字ヲハ可置
T2213_.58.0037b25: 晝夜之別ノ下ニ。所以然者。此矣之字必置ク一
T2213_.58.0037b26: 段ノ終ニ之字也。然置ク無有内外之上ニ。是即
T2213_.58.0037b27: 以此ノ作大照明ノ文兩向ニ亘テ同不同之二
T2213_.58.0037b28: 段ニ爲令ンカ得意也。加之勸修寺大僧都。於
T2213_.58.0037b29: 高野山奧院依御祈請ニ被感得二箇ノ文ノ隨
T2213_.58.0037c02: 問曰。今必立三異三同判義。有何意耶
T2213_.58.0037c03: 答曰。爲顯如來三部妙用。作如是説也
T2213_.58.0037c04: 問曰。若然者其義配當如何 答曰。作大照
T2213_.58.0037c05: 明之徳是佛部也。能成衆務之徳是蓮花部
T2213_.58.0037c06: 也。光無生滅之徳是金剛部也
T2213_.58.0037c07: 問曰。何故爾耶 答。以作大照明之徳配佛
T2213_.58.0037c08: 部者。夫佛者正覺正知之義也。所謂明覺三
T2213_.58.0037c09: 種世間之諸法。不雜邪覺邪知。故云爾也。祕
T2213_.58.0037c10: 記云。佛部。斯理斯智凡位未顯。理智具足覺
T2213_.58.0037c12: 照明。是即理智具足覺道圓滿。於普門法界。
T2213_.58.0037c13: 作大照明之義也。次能成衆務徳配蓮花部
T2213_.58.0037c14: 者。夫於蓮花有多種徳。所謂清淨不染義。大
T2213_.58.0037c15: 悲愛樂義。萬法開生義也。清淨不染義ハ如祕
T2213_.58.0037c16: 記云。蓮花部。吾自身中有淨菩提心清淨之
T2213_.58.0037c17: 理。此理六道四生界生死泥中流轉。而不染
T2213_.58.0037c18: 不垢。譬如蓮花出生泥中而不染不垢。仍名
T2213_.58.0037c20: 上下諸人莫不愛樂。如來大悲亦如是。理柔
T2213_.58.0037c21: 和善順之形。利益安樂一切衆生故。一切衆
T2213_.58.0037c22: 生見之莫不愛樂。故使一切衆生發菩提心行
T2213_.58.0037c23: 菩薩行成佛得道也。故三悉地ニハ云大悲蓮華
T2213_.58.0037c25: 於ハ高原陸地此花永無生。潤シテ萬物之種令
T2213_.58.0037c26: 開生萬法也。故三悉地ニ云。鑁字作水觀蓮
T2213_.58.0037c28: 配釋セ疏文ニ者。日行閻浮提者清淨不染義。
T2213_.58.0037c29: 日體離染汚故。隨其性分各得増長者大悲
T2213_.58.0038a01: 愛樂徳。世間衆務因之得成者開生義也。又
T2213_.58.0038a02: 如來日光遍照法界者清淨不染義也。開發
T2213_.58.0038a04: 生蒙利益隨喜愛樂是愛樂義也。若依深祕
T2213_.58.0038a05: 明ハ義ヲ。即是一切衆生自性清淨妙蓮。自心
T2213_.58.0038a07: 徳ヲ以配蓮華部也。次以光無生滅徳配金剛
T2213_.58.0038a08: 部者。金剛是世間最上利寶也。以此金剛譬
T2213_.58.0038a09: 出世無上智寶也。所謂此金剛無量劫之間
T2213_.58.0038a10: 雖埋於地中。而其體性堅固無𣏓壞。若依
T2213_.58.0038a11: 縁出地中時ハ。雖能摧一切物。而不爲一切物
T2213_.58.0038a12: 所損壞。如來無上金剛智體亦如是。從無始
T2213_.58.0038a13: 已來雖隱沒生死地中。而依如來大悲加持
T2213_.58.0038a14: 力之縁。一出現生死地中。雖能摧一切煩惱
T2213_.58.0038a15: 戲論無明妄想顛倒。而不爲妄想顛倒所損
T2213_.58.0038a16: 壞。如此智體ヲ名爲金剛部也。故祕記云。金
T2213_.58.0038a17: 剛部。吾自心理所又有智。斯智雖沒在生死
T2213_.58.0038a18: 淤泥經無數劫。而不𣏓不壞。能破諸煩惱怨
T2213_.58.0038a19: 敵。如金剛雖久在地中。而不𣏓不壞。摧破
T2213_.58.0038a21: 者。如重陰昏蔽日輪隱沒亦非壞滅者。如シ
T2213_.58.0038a22: 云カ斯智雖沒在生死淤經無數劫而不𣏓不
T2213_.58.0038a23: 壞ト。猛風吹雲日光顯照亦非始生者。如云
T2213_.58.0038a24: 能破諸煩惱怨敵。合譬文。自可見
T2213_.58.0038a25: 問曰。若然者何故無五部門配立耶 答。今
T2213_.58.0038a26: 經是胎藏界ヲ爲面ト故。説三部攝五部也。故
T2213_.58.0038a27: 祕記云。建立三部時。寶部羯磨部何攝耶。一
T2213_.58.0038a29: 部威儀作業之邊ハ是羯磨部也。彼三部皆有
T2213_.58.0038b01: 萬法開立之能。是即寶部也。復次金剛部攝
T2213_.58.0038b02: 寶部。蓮華部攝羯磨。故成五部。如云金剛
T2213_.58.0038b03: 即寶光。蓮華即羯磨。如如同一體。即之身
T2213_.58.0038b05: 四從以如下。結同異共不及中。自分爲二。初
T2213_.58.0038b06: 結不及因縁。二明許ヲ小同
T2213_.58.0038b07: 初中。以如是等種種因縁者。總指上三異三
T2213_.58.0038b08: 同文也。是則雖許少分之相似。云廣ト云明ト
T2213_.58.0038b09: 全不同大日之圓光。故云不可爲喩也
T2213_.58.0038b10: 二從但取下。明許小同中。但取其少分相
T2213_.58.0038b11: 似者。今此世日雖非全喩。而世間喩中ニ以日
T2213_.58.0038b12: 光少分相似故云爾也。雖然大日圓光越彼
T2213_.58.0038b13: 故云加以大名等ト也
T2213_.58.0038b14: 問曰。經題云大。疏題云摩訶。有何意耶
T2213_.58.0038b15: 答曰。經ニ大者爲欲顯超越世日故。相對彼世
T2213_.58.0038b16: 間小日。且云大也。疏ニ摩訶者。存多含ヲ爲
T2213_.58.0038b18: 二從成佛下。明釋成佛兩言中。自分爲二。
T2213_.58.0038b19: 初明別標。二明隨釋 初別標。自可見
T2213_.58.0038b20: 二從具足下明隨釋中。梵者即梵語略也。若
T2213_.58.0038b21: 具呼應云沒羅減摩寧。中略云波羅門。猶略
T2213_.58.0038b23: 竺。此地ニ常ニ淨行人居住故云爾也。復常ニ梵
T2213_.58.0038b24: 王來下故云梵國。又云月明。其地ニ常ニ明人
T2213_.58.0038b25: 出世。照世間如月。故以爲名。又云印度。此
T2213_.58.0038b26: 云月支。又云身毒也。此新舊不同耳 成三
T2213_.58.0038b27: 菩提者。成之一字漢語。三菩提之三字梵
T2213_.58.0038b28: 語也。然具足梵音者。是言總意別也。若具
T2213_.58.0038b29: 存梵。應云尾三
。三正也。覺也。
T2213_.58.0038c01:知也。故漢語ニ呼ハ者應云成正覺知。然
T2213_.58.0038c02: 今言正覺正知ト者。以一之正被シムル覺知兩
T2213_.58.0038c03: 首ニ也。謂正覺者。對四家大乘之邪覺故。正
T2213_.58.0038c04: 知者。對二乘外道之邪知故。如實智者。指
T2213_.58.0038c05: 自然自證大菩提心也。即是無自性之體。是
T2213_.58.0038c06: 名爲如實。如祕密曼荼羅品疏云。實如空者。
T2213_.58.0038c07: 實即如。空猶空也。無自性名實。實者即如
T2213_.58.0038c08: 空也。實者非妄語也。又云。安住實智惠中故
T2213_.58.0038c10: 一切衆生本來本有之色心實相。從本已來
T2213_.58.0038c11: 離虚妄分別故。云如實知也。故同品疏云。
T2213_.58.0038c12: 既得如是自然之智。復當轉授衆生。今我
T2213_.58.0038c13: 所得亦與此無異。故名爲實。實者即是無虚
T2213_.58.0038c15: 惠ナリ。是則能知之智也。過去等者。三世中三
T2213_.58.0038c16: 種世間諸法。是則所知之境也。所謂過現
T2213_.58.0038c17: 未三世也。衆生數者有情世間。非衆生數
T2213_.58.0038c18: 者器世間。有常等者智正覺世間也。皆了
T2213_.58.0038c19: 了覺知者。始本不二之智也。名爲覺者。有
T2213_.58.0038c20: 此不二之智故。云名爲覺。言ク雖有本覺無レハ
T2213_.58.0038c21: 始覺之智顯スニ此無由。復雖有始覺無レハ本
T2213_.58.0038c22: 覺之體因カ何成セン覺。是以知ヌ有本覺故無本
T2213_.58.0038c23: 無今有之咎。以有始覺故離本有今無之過。
T2213_.58.0038c24: 然則離テ本覺無始覺。離始覺無本覺。始本
T2213_.58.0038c25: 不二譬如空光無二。故三世常恒猶如虚
T2213_.58.0038c26: 空不壞。如是覺ヲ名爲正覺 如是知ルヲ名爲正
T2213_.58.0038c28: 知之義畢。故次正釋能覺之人。故云佛即
T2213_.58.0038c29: 是覺者也。就省文但云成佛者。言ロハ佛之一
T2213_.58.0039a01: 言省キ含ムカ正覺正知之義ヲ故。擧省含ノ佛ヲ兼
T2213_.58.0039a02: 正覺正知之義ヲ也
T2213_.58.0039a03: 三從神變下。釋神變加持中。自分爲三。初
T2213_.58.0039a04: 明別標。二明隨釋。三明結歸。初別標。自可
T2213_.58.0039a05: 見
T2213_.58.0039a06: 二從舊譯下。明隨釋中。又分爲二。初明翻不
T2213_.58.0039a07: 同。二約三句明義
T2213_.58.0039a08: 初中。舊譯或云者。唐三藏以前翻譯名爲
T2213_.58.0039a09: 舊譯。以後名爲新譯也。神力所持佛所護
T2213_.58.0039a10: 念者。如法華經等所説也。然ヲ神變加持者今
T2213_.58.0039a11: 經所説。是即新譯不共之唱也。言ハ神變者。凡
T2213_.58.0039a12: 夫二乘乃至十地等覺所不測量。名曰神異
T2213_.58.0039a13: 常情之謂ニ名曰變也。故開題云。神變者。不
T2213_.58.0039a14: 測曰神。異常名變。即是心之業用始終難
T2213_.58.0039a15: 知。三種凡夫不能證知。十地聖者未知其
T2213_.58.0039a16: 邊。唯佛能知能作。故曰大神變。此神變無
T2213_.58.0039a17: 量無邊。分爲四。一下轉神變。二上轉神變。
T2213_.58.0039a18: 三亦上亦下。四非上非下。下轉者。從本覺
T2213_.58.0039a19: 神心隨縁流轉。作六道神變化。又聲聞縁覺
T2213_.58.0039a20: 分作神變化。並是迷小之神變。法佛如來。從
T2213_.58.0039a21: 大悲大定。能作難思之事業。驚覺聾蟄之耳
T2213_.58.0039a22: 目。如是等事下轉神變。上轉神變者。若有
T2213_.58.0039a23: 衆生發菩提心。修行自乘教理。昇進證本
T2213_.58.0039a24: 覺一心。則能轉變迷誤神心。證得自乘覺
T2213_.58.0039a25: 智。一切難思妙業隨心能作。即是上轉神變。
T2213_.58.0039a26: 亦上亦下者。法界身雲恒沙性徳。無形不形
T2213_.58.0039a27: 無像不像。以一切形像爲一切法性塔。是則
T2213_.58.0039a28: 臨上則下。臨下則上。並皆具四種身起大
T2213_.58.0039a29: 神通。云亦上亦下神變。非上非下神變者。非
T2213_.58.0039b01: 有爲非無爲一心本法。及不二中之不二本
T2213_.58.0039b02: 法。越諸戲論絶諸相待。難思之本變化之
T2213_.58.0039b04: 佛大悲加護。持名行者憶念憶持。所謂佛大
T2213_.58.0039b05: 悲覺月ヲ持衆生憶念之心水ニ不濁亂故云
T2213_.58.0039b06: 加持也。故開題云。加持者。古云佛所護念。又
T2213_.58.0039b07: 云加被。然未得委悉。加以往來渉入爲名。持
T2213_.58.0039b08: 以攝而不散漏之義。即入我我入是也。是則
T2213_.58.0039b09: 諸佛不來來。行者不往往。感應道交不可思
T2213_.58.0039b11: 二從然此下。約三句明義中。又分爲三。一
T2213_.58.0039b12: 約爲因明義。二約爲根明義。三約方便明義｣
T2213_.58.0039b13: 初中。然此自證三菩提者。是則直指如實大
T2213_.58.0039b14: 菩提心。是ヲ論ニハ言普賢大菩提心。今經ニハ云如
T2213_.58.0039b15: 實知自心。疏ニハ云功徳寶所。又云自然自證
T2213_.58.0039b16: 大菩提。又云心自證心心自覺心。如是大菩
T2213_.58.0039b17: 提之體。不由他證不由他覺。故云自證也。故
T2213_.58.0039b19: 佛内證之道。唯佛與佛之境界也。故無畏禪
T2213_.58.0039b20: 要云。唯見明朗更無一物。亦不見身之與心。
T2213_.58.0039b21: 萬法不可得。猶如虚空。乃至成佛唯是一道。
T2213_.58.0039b22: 更無別理。此是諸佛菩薩内證之道。非諸二
T2213_.58.0039b23: 乘外道境界。作是觀已。一切佛法恒沙功徳
T2213_.58.0039b25: 三菩提。出過四智所領之境界。何況二乘凡
T2213_.58.0039b26: 夫心地所度耶。故云過一切心地也。現覺諸
T2213_.58.0039b27: 法等トハ明離諸言語心行也。現覺諸法者修生
T2213_.58.0039b28: 也。本初不生者本有也。如是修生本有之大
T2213_.58.0039b29: 菩提ハ非言心之境。故云言語盡竟心行亦寂
T2213_.58.0039c02: 來威神之力者。如是自證大菩提ハ非レハ如來
T2213_.58.0039c03: 大悲大定之勇猛大勢之神力者。縱雖爲等
T2213_.58.0039c04: 覺十地。尚非其境界。何況小智二乘生死凡
T2213_.58.0039c05: 夫耶。故云則雖十地等ト也耳
T2213_.58.0039c06: 二從爾時下。約大悲爲根明義中。爾時世尊
T2213_.58.0039c07: 者。指加持示現如來。是則本地法身之任運
T2213_.58.0039c08: 無功用加持示現ナリ。往昔大悲願者。若淺略ニ
T2213_.58.0039c09: 明ハ義。大日如來本行菩薩道時所發大悲行
T2213_.58.0039c10: 願是也。即如云毘盧遮那本行菩薩道時。以
T2213_.58.0039c11: 一體速疾力三昧。供養無量善知識。遍行無
T2213_.58.0039c13: 明義者。往昔大悲願者。指本有法身地大
T2213_.58.0039c14: 悲行願也。所以然者。於テ本有即有大智大
T2213_.58.0039c15: 悲二徳。大智ハ出テ修ニ成覺是自證也。大悲
T2213_.58.0039c16: 出修ニ益ス物。是化他故。所言往昔ハ超越三時
T2213_.58.0039c17: 之往昔也。而作是念者。指若我但住等一十
T2213_.58.0039c18: 八字也。若我者。毘盧遮那大我自稱ナリ。即法
T2213_.58.0039c19: 界遍滿大自在王也。如云我即
T2213_.58.0039c21: 界之境界。即是本有胎藏之境。并本有金剛
T2213_.58.0039c22: 之界。故云境界。則諸有情者。指縁起迷妄之
T2213_.58.0039c23: 衆生。不能以是蒙益者。如是迷亂之衆生。離
T2213_.58.0039c24: 如來加持。不能蒙益故。如來住大悲利益
T2213_.58.0039c25: 門之時。普門法界一切衆生。一時ニ預テ三
T2213_.58.0039c26: 密化用ニ住本有曼荼之本位ニ也。故云若
T2213_.58.0039c27: 我但住如是境界。則諸有情不能以是蒙益ト
T2213_.58.0039c29: 妙印鈔卷第二
T2213_.58.0040a03: 金剛佛子明金
T2213_.58.0040a04:
T2213_.58.0040a05:
T2213_.58.0040a06:
T2213_.58.0040a07:妙印鈔卷第三
T2213_.58.0040a08: 沙門阿寂記
T2213_.58.0040a10: 三從是故下。約方便爲究竟明義。亦分爲
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: 一時ニ遍ク令一切衆生得無量益無有障難。
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_.58.0040a22: 持者我自行。又加持者。譬如以父精入母
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_.58.0040a26: 被加護加力ニ。持者名ク衆生之受持念持心
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。指本
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無シ時ト暫モ
T2213_.58.0040b16: 息。是三世常恒隱顯ナリ故離生滅去來之相。
T2213_.58.0040b18: 三從譬如下。明譬説中。幻師以呪術力加持
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悦樂。或幻化無量
T2213_.58.0040b24: 五欲之境使人ヲ欣慕渇仰。或幻化種種無
T2213_.58.0040b25: 量可畏恐怖形状令人ヲ惶怖也。大師言。准
T2213_.58.0040b26: 犬高踏費龍遠飛。並是藥力所致。師術所爲
T2213_.58.0040b28: 是可見聞之法也。大論第六云。諸法相雖空。
T2213_.58.0040b29: 亦有リ分別可見不可見ヲ。譬如シ幻化象馬
T2213_.58.0040c01: 及種種諸物。雖知無實ナリト。然モ色可見聲可
T2213_.58.0040c03: 如幻師作種種事。於汝意云何。是幻所作
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。佛問徳女ニ幻空ニ欺誑無
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_.58.0040c17: 如是文ハ與今文懸カニ應。故引之爲證耳
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三部聖衆ノ
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_.58.0031a02: 云フ本記外多加人言ト。是豈非簡末擇本之
T2213_.58.0031a03: 意耶。然ル間彼ノ義釋ノ中ニハ師資相承大事等
T2213_.58.0031a04: 不載處ニ是多。亦無用之文言甚滋シ。故繁略
T2213_.58.0031a05: 共背宗旨違セリ祖意ニ。若爲無畏一行之再
T2213_.58.0031a06: 治者。一分有リ其ノ謂ハレ。他人之再治還テ埋ム疏
T2213_.58.0031a07: 家之正説ヲ。何以之爲勝耶。然ヲ今疏ハ是雖未
T2213_.58.0031a08: 再治。正是無畏之直説。一行之正記也。共
T2213_.58.0031a09: 是爲見諦之阿闍梨。同爲密宗之祖師。豈
T2213_.58.0031a10: 雖一偈一句。有ン不通達之處耶。仍以此
T2213_.58.0031a11: 疏無畏一行不空惠果ト師資付屬嫡嫡相承
T2213_.58.0031a12: 明鏡也。爰ヲ以大師入唐之日。惠果對面之
T2213_.58.0031a13: 時。即和尚歡喜言。我命既盡トス待
| T2213_.58.0031a14: | 已ニ | 云云 |
T2213_.58.0031a16: 令玉ヒ相承瀉瓶了ヌ。故呉殷纂云。今有大日本
T2213_.58.0031a17: 國沙門來求聖教。皆令所學可如瀉瓶。此
T2213_.58.0031a18: 沙門是非凡徒。三地菩薩也。内具大乘心。外
| T2213_.58.0031a19: | 示少國沙門相 | 云云 |
T2213_.58.0031a21: 界。終ニ兩部悉ク無シ傳燈之人。大師獨受テ唯受
T2213_.58.0031a22: 一人之付囑ヲ。兩部共ニ傳之。然ヲ其付囑ノ第一ハ
T2213_.58.0031a23: 今七卷經二十卷疏是也。若義釋宗源ナラハ。豈
T2213_.58.0031a24: 不得付屬耶。如是道理極成スル上ヘ者。文段科
T2213_.58.0031a25: 段モ不スハ分タ不分タ。重説偈言モ有有。不違
T2213_.58.0031a26: 佛意ニ不背經説ニ。任ス見諦之大阿闍梨ノ正
T2213_.58.0031a27: 説。佛佛相承ノ大事。一行取筆ノ本記ニ故。以此
| T2213_.58.0031a28: | 疏爲ル勝正ト也 | 云云 |
T2213_.58.0031b01: 涓疏八方ニ。本經本論義理法門ヲ立テ
T2213_.58.0031b02: 文段科段ヲ疏釋カ故ニ名爲疏ト。然ヲ今此疏ハ
T2213_.58.0031b03: 直ニ釋
T2213_.58.0031b04: 之智證目録云。高雄寺空海和尚本二十卷
| T2213_.58.0031b05: | 乃至 | 凡疏體者。初以筆語談於大宗。撮略釋 |
T2213_.58.0031b07: 此。而今不爾。所以題ト與尾不合。披而須
T2213_.58.0031b08: 辨。其義釋者。直爾ニ釋
T2213_.58.0031b09: 等。以爲祕教不同常途對衆講演。只會
| T2213_.58.0031b10: | 文意ヲ潜ニ通ス佛旨ヲ | 云云 |
T2213_.58.0031b12: 廣略不同。或略科段廣文義。或廣分科段略
T2213_.58.0031b13: 文義。或科義共廣。或科義共略。然今ノ疏ハ是
T2213_.58.0031b14: 自本爲治慢法ノ者ヲ。不定文段科段。直爾ニ釋
T2213_.58.0031b15: 之故。處處有爛脱未會向上向下引牒交
T2213_.58.0031b16: 牒。是爲令承師ノ口傳也。即如云此經聖
T2213_.58.0031b17: 者所祕スル故ニ不ト説明白次第ヲ也。故ニ以常
T2213_.58.0031b18: 途之例不可難此疏。加之既見諦覺悟之
T2213_.58.0031b19: 正説也。不可加凡愚之難ヲ。不可不仰信。
| T2213_.58.0031b20: | 但至ハ智證之言ニ者。是即一ノ練磨ノ意也 | 矣 |
T2213_.58.0031b22: 妙印鈔卷第一
| T2213_.58.0031b23: | 御本云 | 元徳二年 | 庚 午 | 潤六月一日加點了 |
| T2213_.58.0031b24: | 沙門阿寂 | 六十一 |
| T2213_.58.0031b25: | 建武四年 | 丁丑 | 正月二十日 |
| T2213_.58.0031b27: | 仁和寺奧書云 |
| T2213_.58.0031b28: | 于時延徳三年 | 辛亥 | 正月吉日法印權大 |
T2213_.58.0031c01:
T2213_.58.0031c02:
T2213_.58.0031c03:
T2213_.58.0031c04: 沙門阿寂記
| T2213_.58.0031c05: | 釋入眞言門住心品第一之餘 | 經一 疏一 |
| T2213_.58.0031c07: | 分。三明正説。四明囑累 | 矣 |
T2213_.58.0031c09: 釋兩題也。初列兩題。自可見
T2213_.58.0031c10: 二辨記者。自爲四。一擧通號。二擧別號。三
T2213_.58.0031c11: 亦擧通號。四簡異ス不記ニ
T2213_.58.0031c12: 初明通號中。沙門者。涅槃經云。世間貧者
| T2213_.58.0031c13: | 乃名沙門 | 云云 |
T2213_.58.0031c15: 門有多種。所謂外道沙門。唯蘊沙門。拔業
T2213_.58.0031c16: 沙門。他縁沙門。覺心沙門。一道沙門。極無
T2213_.58.0031c17: 沙門等也。彼等沙門皆悉當分ニ得名ヲ非ス終
T2213_.58.0031c18: 窮ニ。今所言沙門。是終窮究竟極説。祕密最上
T2213_.58.0031c19: 沙門也。故所ハ勤三密上乘之妙行。所ハ息隔
T2213_.58.0031c20: 歴分別之妄雲。非勤而勤非息而息。是名
T2213_.58.0031c21: 爲沙門。復次祕釋セハ。勤是金修生也。息是胎
T2213_.58.0031c22: 本有也。故胎金不二修生本有平等。是名
T2213_.58.0031c23: 曰眞實大沙門也。經云。識心達本源故號沙
| T2213_.58.0031c24: | 門 | 云云 |
T2213_.58.0031c26: 入法界曼荼羅故云一行。所謂今經所説最
| T2213_.58.0031c27: | 極深祕一印本三昧耶是也 | 更問 |
T2213_.58.0031c29: 一行云。且以阿字而顯示之。阿字者一切
T2213_.58.0032a01: 法本不生故。今疏主但取此一字而爲其行。
| T2213_.58.0032a02: | 即是一行三昧。故曰一行 | 云云 |
| T2213_.58.0032a03: | 前一印應キナリ習ヒ合 | 更問 |
| T2213_.58.0032a05: | 審是何レノ宗之師ト云 | 乃至 |
T2213_.58.0032a07: 即南宗也。一是神秀。即北宗也。北宗弟子
| T2213_.58.0032a08: | 名曰普寂。即疏主之師也。高僧傳同之 | 云云 |
| T2213_.58.0032a09: | 諸家教相同異集云 | 圓珍 撰 | 問有人云。一行阿闍 |
T2213_.58.0032a11: 大師弟子道素律師。道素律師弟子弘景律
T2213_.58.0032a12: 師。弘景律師弟子一行阿闍梨也。而竊學
T2213_.58.0032a13: 眞言者云。自有同名一行阿闍梨。此即我
| T2213_.58.0032a14: | 祖。非彼天台一行禪師者ハ。犯大慢語也 | 云云 |
| T2213_.58.0032a16: | 與衆生身。平等無二。即名一行三昧 | 文 |
| T2213_.58.0032a17: | 姓生國徳行等。具如付法傳等 | 云云 |
T2213_.58.0032a19: 正行。所謂周遍法界之軌範師也。故云軌
T2213_.58.0032a20: 範。於普門法界。離諸邪倒行諸佛正行。故
T2213_.58.0032a21: 云正行也。然阿闍梨有多種。准沙門思之。今
T2213_.58.0032a22: 所言阿闍梨。是非彼等阿闍梨。祕密最頂大
T2213_.58.0032a23: 阿闍梨也。今又有五重阿闍梨。是正クハ第五阿
T2213_.58.0032a24: 闍梨ニ
| T2213_.58.0032a25: | 具如具縁品 | 云云 |
T2213_.58.0032a27: 記。名爲記。然記字有二。糸與言也。言篇之
T2213_.58.0032a28: 記ハ是記スルニ大綱ヲ書ク之。系篇之記ハ是記スルニ委
| T2213_.58.0032a29: | 細ヲ用之 | 云云 |
T2213_.58.0032b02: 文義ヲ。而一行取祕密甚深之大綱記之。故
| T2213_.58.0032b03: | 用言篇之記也 | 云云 |
T2213_.58.0032b05: 題
T2213_.58.0032b06: 初中又爲二。初明牒經。二明隨釋。初牒經。
T2213_.58.0032b07: 自可見
T2213_.58.0032b08: 二從梵音下。明隨釋中。又分爲四。初明釋
T2213_.58.0032b09: 大毘盧遮那五字。二明釋成佛兩言。三明
| T2213_.58.0032b10: | 釋神變加持四字。四明梵本廣博 | 矣 |
T2213_.58.0032b12: 一明別標。二明隨釋。初別標。自可見
T2213_.58.0032b13: 二從是日下。明隨釋中。又自爲四。一總明
T2213_.58.0032b14: 除暗遍明義。二明三異。三明三同。四明同
T2213_.58.0032b15: 異共不及
T2213_.58.0032b16: 初中。是日之別名者。夫日之別名甚多。或
T2213_.58.0032b17: 名蘇哩也。或名婆薩迦。今毘盧遮那者是
T2213_.58.0032b18: 又日之一別名也
T2213_.58.0032b19: 問曰。若然者其本名云何答曰。阿儞底
T2213_.58.0032b20: 耶是本名也
T2213_.58.0032b21: 問曰。若爾者。擧本名可爲譬。何故擧別名
T2213_.58.0032b22: 而爲譬耶 答曰。本名阿儞底耶是非今所
T2213_.58.0032b23: 用。於別名之毘盧遮那。有除暗遍明之義
T2213_.58.0032b24: 故。取テ此除暗遍明之義ヲ爲ノ欲カ喩ント大日如
T2213_.58.0032b25: 來周遍法界三世常恒之大除暗遍明ニ故。取テ
T2213_.58.0032b26: 所用之毘盧遮那ヲ。不取本名之阿儞底耶ヲハ
T2213_.58.0032b27: 也
T2213_.58.0032b28: 問曰。大師眞言問答中ニ。問曰。日有幾義。答
T2213_.58.0032b29: 曰。日有三義。一除闇遍明義。二能成衆務
| T2213_.58.0032c01: | 義。三光無生滅義 | 文 意 | 然今以除暗遍明爲總 |
T2213_.58.0032c03: 也。是故大師以總屬別名義故。以總句名別
T2213_.58.0032c04: 句。既ニ然之言ハ是押上之言也。故ニ意ハ從ヨリ上ノ
T2213_.58.0032c05: 總句爲ニ釋出カ三異三同之義ヲ置ク然之言
| T2213_.58.0032c06: | 也。能能可思之。然者不相違大師御釋也 | 云云 | ｣ |
T2213_.58.0032c08: 一相望翻。相">低祇取義故。二𡒸字翻。
T2213_.58.0032c09: 和
T2213_.58.0032c10: 四借勢翻。如羝羊將イテ前ヲ而更テ却等。五異
| T2213_.58.0032c11: | 事翻。於一名下有一義而會テ取正故 | 云云 |
T2213_.58.0032c13: 何翻耶 答當第三會意翻歟。所以然者。日
T2213_.58.0032c14: 初テ出ル時必以ノ暗去明來ヲ故。日之體ハ雖非
T2213_.58.0032c15: 除暗遍明。以意會義故。翻爲除暗遍明也｣
T2213_.58.0032c16: 問曰。若然者何名除暗遍明之義耶 答曰。
T2213_.58.0032c17: 除暗遍明者。朝日初出時。諸闇冥即除故。
T2213_.58.0032c18: 光明遍照閻浮提。無所不明。故曰除暗遍
T2213_.58.0032c19: 明也。如大品經云。譬如日出時。光明遍照
| T2213_.58.0032c20: | 閻浮提。無不蒙光者 | 云云 |
| T2213_.58.0032c21: | 天子能除諸暗 | 云云 |
T2213_.58.0032c23: 問曰。月星明珠等皆有此義。何故以テ不
T2213_.58.0032c24: 譬ト。唯取日光之譬許耶 答曰。月星等
T2213_.58.0032c25: 皆雖有光明。而不及日光。如大論第三十五
| T2213_.58.0032c26: | 云。一切諸明勢不如日 | 云云 |
T2213_.58.0032c28: 問曰。今經者是捨枝葉取肝要。若然者直
T2213_.58.0032c29: 以法體應爲名ト。何故以譬喩。爲一部之總
T2213_.58.0033a01: 顯耶 答曰。如來内證之法體ハ。非十地等覺
T2213_.58.0033a02: 之所知。何況凡夫二乘之所度耶。爰以大
T2213_.58.0033a03: 日如來住大悲三昧。普爲誘引中下之機。以
T2213_.58.0033a04: 五情所見之日光。欲令悟如來内證法身之
T2213_.58.0033a05: 智光故用譬喩也。如大論第三十五云。譬
T2213_.58.0033a06: 喩ハ是爲莊嚴論議令人信著故。以五情所見
T2213_.58.0033a07: 喩意識。令其得悟。譬如登樓得梯則易上
| T2213_.58.0033a08: | 云云 |
T2213_.58.0033a10: 共
T2213_.58.0033a11: 者。即是本來常住大我自稱也。何此外求法
| T2213_.58.0033a12: | 體耶。如云我有種種名等 | 云云 |
| T2213_.58.0033a14: | 當體譬喩ノ二ノ蓮花 | 云云 |
T2213_.58.0033a16: 簡世日不及。二明約内外簡。三明約方
T2213_.58.0033a17: 所簡。四明約晝夜簡。五明擧勝簡劣
T2213_.58.0033a18: 初中。然者押ル上ヲ之言。世間者。世間有三種。
T2213_.58.0033a19: 所謂器世間。衆生世間。智正覺世間也。如十
T2213_.58.0033a20: 地論云。器世間衆生世間智正覺世間。三種
| T2213_.58.0033a21: | 自在行故得十自在 | 云云 |
T2213_.58.0033a23: 智正覺世間故也
T2213_.58.0033a24: 二從若照下。約内外簡中。若照其外不能
T2213_.58.0033a25: 及内者。以雲下爲外。以雲上爲内。復次以室
T2213_.58.0033a26: 外爲外。以室内爲内也。次深祕明義者。内
T2213_.58.0033a27: 者指六大法界之内宮。外者指三密加持之
T2213_.58.0033a28: 外境。復次内者指本源。外者指縁起也
T2213_.58.0033a29: 問曰。今就世間日不及約内外簡之。然者
T2213_.58.0033b01: 不可有深祕之義。何故作如此釋耶 答曰
T2213_.58.0033b02: 自本今宗意者。世間出世間即同際也。縁
T2213_.58.0033b03: 起本有亦平等也。爲顯此義作此釋也。已下
T2213_.58.0033b04: 准之
T2213_.58.0033b05: 三從明在下。明約方所簡中。明在一邊不
T2213_.58.0033b06: 至一邊者。約四洲言之。所謂日輪照東洲
T2213_.58.0033b07: 時ハ明不至西洲。照南洲時ハ明不至北洲。故云
T2213_.58.0033b08: 明在一邊等也。若深祕明義者。圍遶須彌山
T2213_.58.0033b09: 有八中洲。是則自身法界之當體。自然本有
T2213_.58.0033b10: 之八徳也。復次須彌山四邊有四山。名遊
| T2213_.58.0033b11: | 乾陀。各高四萬二千由旬 | 大論ニ 見タリ | 若然者須彌 |
T2213_.58.0033b13: 知ヌ上八徳是胎藏八葉之心徳。次五智是金
T2213_.58.0033b14: 剛自然之五尊也。是則胎即金。金即胎。理
T2213_.58.0033b15: 智平等色心一如之謂也。復次須彌山是世
T2213_.58.0033b16: 界建立根元ナリ。八山八海森羅萬像皆依屬ス
T2213_.58.0033b17: 之ニ。是則法身之須彌山。七覺八聖乃至一切
T2213_.58.0033b18: 法門皆依止スル之ニ義故。祕藏記云。須彌山是
T2213_.58.0033b19: 法身。七金山者七覺支也。是法身一切法
| T2213_.58.0033b20: | 文之根原。故曰須彌山爲座 | 云云 |
T2213_.58.0033b22: 八風。即是越八葉而居中臺之義也。如キ須彌
T2213_.58.0033b23: 山者。一切諸山江河非情草木等皆爾也。
T2213_.58.0033b24: 如キ非情草木等者。一切衆生界亦爾也。如
T2213_.58.0033b25: 一切衆生界者。一切諸佛境界亦爾也。爰以
T2213_.58.0033b26: 經云ヒ心虚空菩提三種無二ト。金峯經首題ニハ
T2213_.58.0033b27: 云一切瑜伽瑜祇ト。是則今宗深旨也。能能
T2213_.58.0033b28: 思之。以如是義。世日即大日法身之慧日也。
| T2213_.58.0033b29: | 不可爲別異之思 | 矣 |
T2213_.58.0033c02: 不燭夜者。此又有兩重釋。淺略分ハ如文可
T2213_.58.0033c03: 見。就深祕明義者。晝者是從因向果之意。即
T2213_.58.0033c04: 金剛界也。言ロハ從闇向明故。是即智體明朗之
T2213_.58.0033c05: 義也。夜者從果向因之意。即胎藏界也。言ハ
T2213_.58.0033c06: 從明向闇故。是即大悲染愛之義也
T2213_.58.0033c07: 五從如來下。明擧勝簡劣中。如來智慧日
T2213_.58.0033c08: 光則不如是者。於如上之内外方所晝夜等ノ
T2213_.58.0033c09: 淺略深祕之處ニ。大日世尊之智慧日光無礙
T2213_.58.0033c10: 自在也。然世間之日於淺略分猶不及。何
T2213_.58.0033c11: 況於深祕哉。故云如來智慧日光則不如
T2213_.58.0033c12: 是。三世常恒之大日輪。遍滿法界無所不
T2213_.58.0033c13: 至。故云遍一切處作大照明。於世日者有
T2213_.58.0033c14: 内外等差別。大日圓光無此義。故云無有
| T2213_.58.0033c15: | 内外方所晝夜之別也。如來義如次下釋 | 矣 |
T2213_.58.0033c17: 慧。然者何故今至テ釋所ニ云如來智慧日光
T2213_.58.0033c18: 則不如是耶 答曰。雖取一分相似之邊。而
T2213_.58.0033c19: 世日猶有如此差別。不及慧日。故云爾也
T2213_.58.0033c20: 問曰。若然者應取全喩。何故取分喩耶 答
T2213_.58.0033c21: 於世間之喩中。日天子之譬最第一也。餘猶
T2213_.58.0033c22: 非分喩。況全喩耶。復次若祕釋者。日天是
T2213_.58.0033c23: 大菩提心之表示也。如厚造紙云。日天ハ菩
| T2213_.58.0033c24: | 提心義也。乘テ眞如實相之日遍照法界 | 云云 |
T2213_.58.0033c26: 三從復次下。明釋三同中。自分爲三。初明
T2213_.58.0033c27: 能成衆勢徳。二明光無生滅徳。三明還作
| T2213_.58.0033c28: | 大照明徳 | 有上三異文段 依口傳取之 |
T2213_.58.0034a01: 大悲
T2213_.58.0034a02: 初中。復次者結前生後之言也。日行閻浮
T2213_.58.0034a03: 提者。日是能行之體。閻浮提是所行之處也｣
T2213_.58.0034a04: 問曰。何故名閻浮提耶 答。閻浮提者。依所
T2213_.58.0034a05: 生之樹得名也。如大論第三十五云。閻浮
T2213_.58.0034a06: 提者閻浮樹名。其林茂盛。此樹於林中最
T2213_.58.0034a07: 大。提名爲洲。此洲上有此樹林。林中有河。
T2213_.58.0034a08: 底有金沙。名爲閻浮壇金。以閻浮樹故。名爲
T2213_.58.0034a09: 閻浮洲。此洲有五百小洲圍遶。通名閻浮
| T2213_.58.0034a10: | 提 | 云云 |
T2213_.58.0034a12: 性分者。性名不改。分謂各各分分。故曰性
T2213_.58.0034a13: 分。夫木有大小。草有上中下。其數無量不
T2213_.58.0034a14: 可勝計。各得増長者。如此草木。各隨其力
T2213_.58.0034a15: 分。悉受一日之光用時。各各得令生長也。
T2213_.58.0034a16: 所謂大地ニ雖有一切世間百穀衆藥卉木叢
T2213_.58.0034a17: 林等種子。若不蒙雨露之恩不能出生。必依
T2213_.58.0034a18: 雨露之潤故得出生。又適雖令ト出生。不得
T2213_.58.0034a19: 火大之煖氣。不能増長也。冷煖平等ナル時萬物
T2213_.58.0034a20: 生長也。如大論八十二云。譬如日月照四天
T2213_.58.0034a21: 下。若無日月。則百穀藥草及衆生無以生
T2213_.58.0034a22: 長。月是陰氣。日是陽氣。二氣和合故萬物
T2213_.58.0034a23: 成長。是故日月於四天下大有利益。菩薩
| T2213_.58.0034a24: | 亦如是 | 文 |
T2213_.58.0034a26: 諸業。皆由日天子出普照天下。一切衆生無
| T2213_.58.0034a27: | 業不熟 | 云云 |
T2213_.58.0034a29: 令ル増長也。但藥草喩品所説ハ。依一雨之所
T2213_.58.0034b01: 潤。三草二木各得増長。今ハ依一日所照。二
T2213_.58.0034b02: 種世間各得増長。彼ハ出冷潤之徳。此ハ明煖
T2213_.58.0034b03: 照之用。彼此影略互顯。應令冷煖濟等也｣
T2213_.58.0034b04: 問曰。彼顯此密。何故爾耶 答。彼經是説ク
T2213_.58.0034b05: 今ノ經之淺略分ヲ。所以然者。此經本地之奧
T2213_.58.0034b06: 身是妙法蓮花經最深祕所也。故知淺深ハ在
T2213_.58.0034b07: 機佛意ハ無二。顯密在人佛智不塞。爲示此
| T2213_.58.0034b08: | 義作此釋耳 | 更問 |
T2213_.58.0034b10: 下云。大風起時。能使卉木叢林開榮増長。
| T2213_.58.0034b11: | 又復能令一切世出世間善法増長 | 云云 |
T2213_.58.0034b13: 能増者。是一往離開之義。再往論之。風亦
T2213_.58.0034b14: 有能乾之徳。火亦有能増之用。所以者何。
T2213_.58.0034b15: 火必依風而増勢力。風必依火而致出興。風
T2213_.58.0034b16: 火無暫離。是即自然法爾之道理也。誰能
T2213_.58.0034b17: 思度其所由。故次下釋火大云。又悉能成
| T2213_.58.0034b18: | 就一切諸物 | 云云 |
T2213_.58.0034b20: 如世間種子。地水火風爲縁。虚空不礙。然
| T2213_.58.0034b21: | 後得生。隨闕一縁終不増長 | 云云 |
T2213_.58.0034b23: 大カ之家ノ風大徳也。風ニ又雖有枯乾燒盡之
T2213_.58.0034b24: 用。亦是風大カ之家ノ火大徳也。餘三大亦復
T2213_.58.0034b25: 如是。雖然一大成増長力故。餘四大各捨自
T2213_.58.0034b26: 性悉屬ス一大ニ也。故大論第十八云。問曰是
T2213_.58.0034b27: 四大各各不相離。地中有四種。水火風各
T2213_.58.0034b28: 有四種。但地中ニハ地多ナルカ故ニ以地爲ストヤセン名ト。水
T2213_.58.0034b29: 火風亦爾也 答曰。不然。何以故。若火中
T2213_.58.0034c01: 有四大。應都是熱。無不燃火故。若三大在
T2213_.58.0034c02: 火中不熱。則不名爲火。若熱則捨自性皆名
T2213_.58.0034c03: 爲火。若謂細ナルカ故可ト不知。則與無無異。
T2213_.58.0034c04: 若有テ麁ニ可ハ得ツ則知ヌ有リ細ニ。若無麁亦無
T2213_.58.0034c05: 細。如是種種因縁ヲモテ地相不可得。若地相不
T2213_.58.0034c06: 可得ナレハ。一切法相亦不可得。是故一切法皆
| T2213_.58.0034c07: | 一相 | 云云 |
T2213_.58.0034c09: 答ルニ之不ト然者。彼問意。不捨三大ノ自性ヲ
T2213_.58.0034c10: 令ル有一大之中ニ故簡此義故云不然也。
T2213_.58.0034c11: 答ノ意ハ。雖四大互具ト。火大中ニ有三大時。三
T2213_.58.0034c12: 大各捨自性屬ス火大之熱ニ。餘大亦如ト是
T2213_.58.0034c13: 答ル也。故知五大互具トモ五大ヲ。依増減有隱
T2213_.58.0034c14: 顯故得各別名也。復次今此五大是五佛三
T2213_.58.0034c15: 摩地也。所謂
字門ハ中臺。字門ハ阿彌陀。T2213_.58.0034c16:
字門ハ寶生。字門ハ阿閦。字門ハ不空也。T2213_.58.0034c17: 如是五佛三摩地雖各別。五佛各具五佛之
T2213_.58.0034c18: 徳。如阿閦者。雖以一念不生之智慧爲ト體。
T2213_.58.0034c19: 而成就福徳轉法輪具ス作業ヲ。如寶生者。
T2213_.58.0034c20: 雖以萬寶出生之福徳爲體ト。而住
T2213_.58.0034c21: 智慧能説法シ具ス作業ヲ。如阿彌陀者。雖以
T2213_.58.0034c22: 轉法輪智爲體。而住
T2213_.58.0034c23: 徳能説法具ス作業ヲ。如釋迦者。雖以神通作
T2213_.58.0034c24: 業爲體。而住シテ不生智慧能成就福聚轉ス
T2213_.58.0034c25: 法輪ヲ。是即五佛互具五智無礙自在義也。
T2213_.58.0034c26: 又如ハ五大虚空藏者。五佛同ク入虚空藏三
T2213_.58.0034c27: 摩地共住ス福徳成就門ニ。又如金剛夜叉品
T2213_.58.0034c28: 説キ五五二十五輪。五祕密亦如此。即是今
T2213_.58.0034c29: 宗奧旨也。然則火大ニ具スルニ風大之徳。有何
T2213_.58.0035a01: 咎乎。世間衆務者。所言世間者。除テ智正
T2213_.58.0035a02: 覺世間餘二種也。衆務者。非情草木ハ隨各
T2213_.58.0035a03: 各性成各各相。依各各力作各各用。是即
T2213_.58.0035a04: 非情之衆務得成之義也。亦一切衆生夜ハ衆務
T2213_.58.0035a05: 休息シ。晝衆務成辨。是即有情之衆務成辨之
T2213_.58.0035a06: 義也。故云世間衆務因之得成也
T2213_.58.0035a07: 二從如來下。明所喩大悲中。如來者。梵云
T2213_.58.0035a08:
。初是如如義。是法界義。傍T2213_.58.0035a09: 有三昧點。是即法界通入三昧也。
是一T2213_.58.0035a10: 切行義。
是如如義。傍有三昧畫。是即理T2213_.58.0035a11: 智平等義也。所謂從如如法界三昧道出。不
T2213_.58.0035a12: 來而來。不行而行。還成如如常住正覺。故
T2213_.58.0035a13: 云如來也。一切衆生亦名如來。故大論第
T2213_.58.0035a14: 五十五云。如來不可得者。或以佛名爲如
T2213_.58.0035a15: 來。或以衆生名爲如來。如先世來ル後世ニ亦
T2213_.58.0035a16: 名如去。佛名如來者。如ク定光佛等行六波
T2213_.58.0035a17: 羅蜜得成佛道。釋迦文佛亦如是來カ故名
T2213_.58.0035a18: 如來。如定光佛等ノ智ヲモテ知テ諸法如ヲ從リ如ノ
T2213_.58.0035a19: 中來故名如來。釋迦文佛亦如是來故名如
| T2213_.58.0035a20: | 來 | 云云 |
T2213_.58.0035a22: 佛ヲ名如來者。如
T2213_.58.0035a23: 遍照法界者。此宗謂六大爲法界。異彼顯
T2213_.58.0035a24: 宗法界也。平等者。如來智光不簡淨不淨
T2213_.58.0035a25: 善不善上下等。故云平等。復次此宗ハ以三
T2213_.58.0035a26: 平等故云平等。如次下釋。開發者。本無今
T2213_.58.0035a27: 有ニ
T2213_.58.0035a28: 徳也。無量者。夫無量有二種。有量之無量。
T2213_.58.0035a29: 無量之無量也。今無量者是即無量之無量
T2213_.58.0035b01: 也。衆生者。大論第三十云。衆生者。於五衆
T2213_.58.0035b02: 十八界十二入六種十二因縁等。衆多法中
| T2213_.58.0035b03: | 假名衆生 | 云云 |
| T2213_.58.0035b04: | 流轉スルヲ名爲衆生 | 云云 |
| T2213_.58.0035b05: | 衆生 | 云云 |
T2213_.58.0035b07: 有之。故云乃至也。世間出世間等者。世間ハ
T2213_.58.0035b08: 謂人中天上之快樂也。即如云常在人天憶
T2213_.58.0035b09: 持不忘受勝快樂也。出世間ハ謂三乘行果乃
T2213_.58.0035b10: 至第十一地佛果也。復次世間者如世間成
T2213_.58.0035b11: 就品所説。出世間者如出世間成就品所説
| T2213_.58.0035b12: | 也 | 云云 |
T2213_.58.0035b14: 智正覺世間。所喩下ニ何故擧衆生世間智正
T2213_.58.0035b15: 覺。而除器世間耶 答曰能喩下ハ是世日之
T2213_.58.0035b16: 所照也。故智正覺世間非彼所益。故除之。所
T2213_.58.0035b17: 喩下ハ是大日之所照也。故草木國土ハ非迷
T2213_.58.0035b18: 者非悟者又非可發之機。故除之也
T2213_.58.0035b19: 問曰今釋此能成衆務徳。有何憑據耶 答。
T2213_.58.0035b20: 具依十萬頌梵本之意。傍依大品等作此説。
T2213_.58.0035b21: 大品經云。譬如日出時。光明遍照閻浮提。無
| T2213_.58.0035b22: | 不蒙明者。菩薩摩訶薩亦如是 | 云云 |
| T2213_.58.0035b24: | 般若波羅蜜亦如是 | 云云 |
T2213_.58.0035b26: 二從又如下。明光無生滅徳中。又分爲二。初
T2213_.58.0035b27: 明能喩世日。二明所喩慧日
T2213_.58.0035b28: 初中。重陰昏蔽者。雲霧靉靆シテ覆蔽シ天地陰
T2213_.58.0035b29: 沒ス日月。故云日輪陰沒。雖然於雲上者全
T2213_.58.0035c01: 無陰沒。假依重雲故現陰沒。故云亦非壞
T2213_.58.0035c02: 滅。依カ猛風故雖日輪出現。非本無今有故。
T2213_.58.0035c03: 云亦非始生也
T2213_.58.0035c04: 二從佛心下。明所喩慧日中。佛心之日者。
T2213_.58.0035c05: 是即直指一切衆生本有常住之妙體。自性
T2213_.58.0035c06: 清淨本淨圓明之極理也。然ヲ假ニ雖爲ニ三毒
T2213_.58.0035c07: 重障之所隱蔽。而於此自性清淨之妙體
T2213_.58.0035c08: 者。全無有損減。故云雖爲無明乃至而無所
T2213_.58.0035c09: 減也。依三密方便窮悟諸法實相。開覺トモ自
T2213_.58.0035c10: 性妙蓮。適無所増。故云究竟諸法乃至而
T2213_.58.0035c11: 無所増也。爰以禪要云。所言三摩地者。更
T2213_.58.0035c12: 無別法。直是一切衆生自性清淨心。名爲
T2213_.58.0035c13: 大圓境智。上至諸佛。下至蠢動。悉皆同等
T2213_.58.0035c14: 無有増減。但爲無明妄想客塵所覆。是故
| T2213_.58.0035c15: | 流轉生死不得作佛 | 云云 |
T2213_.58.0035c17: 一切衆生本有薩埵。爲貪瞋癡煩惱之所縛
| T2213_.58.0035c18: | 故 | 云云 |
| T2213_.58.0035c20: | 問曰。究竟諸法實相三昧 | 云云 |
T2213_.58.0035c22: 實相也
T2213_.58.0035c23: 問曰。何故此宗意指六大以爲諸法實相耶
T2213_.58.0035c24: 答曰。諸法雖多不出三種世間。然如此三
T2213_.58.0035c25: 種世間性相雖不同。不出六大法界故。三
T2213_.58.0035c26: 種世間眞實體相者六大法界是也。故指六大
T2213_.58.0035c27: 以爲諸法實相也。即如云。六大法界法身
T2213_.58.0035c28: 形。一一各各一塵體。一一諸塵皆實相。實相
| T2213_.58.0035c29: | 周遍法界海 | 云云 |
| T2213_.58.0036a02: | 身 | 云云 |
T2213_.58.0036a04: 指一切衆生色心實相六大法界云諸法實
T2213_.58.0036a05: 相也
T2213_.58.0036a06: 問曰。若然者顯教所説諸法實相如何 答。
T2213_.58.0036a07: 是略有二種。一法華以前所説。二法華所説
T2213_.58.0036a08: 也
T2213_.58.0036a09: 問曰。法華以前者何名諸法實相。法華亦以
T2213_.58.0036a10: 何等名諸法實相耶 答。法華以前所説諸
T2213_.58.0036a11: 法實相者。如大論第十八云。問曰。云何是
T2213_.58.0036a12: 諸法實相。答曰實相者。不可破壞。常住不
T2213_.58.0036a13: 異。無能治者。捨一切觀。滅一切言語。離諸
T2213_.58.0036a14: 心行。從本已來不生不滅。如涅槃相。一切
T2213_.58.0036a15: 諸法相亦如是。是名諸法實相。如讃般若波
T2213_.58.0036a16: 羅蜜偈言
T2213_.58.0036a17: 般若波羅蜜 實相不顛倒
T2213_.58.0036a18: 念想觀已ニ除テ 言語法亦滅ス
T2213_.58.0036a19: 無量ノ衆罪除テ 清淨ノ心常一ナリ
T2213_.58.0036a20: 如是尊妙ノ人 則能見ル般若ヲ
T2213_.58.0036a21: 如虚空無染 無戲無シ文字
T2213_.58.0036a22: 若能如是觀ル 是即爲見佛ト
T2213_.58.0036a23: 若不見般若ヲ 是則爲被縛ト
T2213_.58.0036a24: 若人見ル般若ヲ 是ヲ亦名被縛ト
T2213_.58.0036a25: 若人見般若 是則得解脱
T2213_.58.0036a26: 若不ル見般若 是亦得解脱
T2213_.58.0036a27: 又同論第十五云。問曰。云何觀諸法得實
T2213_.58.0036a28: 相。答曰。觀知諸法無有瑕隙。不可破不可
| T2213_.58.0036a29: | 壞。是爲實相 | 云云 |
| T2213_.58.0036b01: | 能滅諸苦。諸聖人眞實行處 | 云云 |
| T2213_.58.0036b02: | 論第一云。不壞假名而説實相 | 云云 |
T2213_.58.0036b04: 言語道斷心行所滅之理。名爲諸法實相也｣
T2213_.58.0036b05: 問曰。若然者法華所説諸法實相如何 答
T2213_.58.0036b06: 曰。法華所説諸法實相者。指テ十如實相云フ
T2213_.58.0036b07: 諸法實相。所以然者。十界性相雖各別ト不出
T2213_.58.0036b08: 十如故。十界互ニ具
T2213_.58.0036b09: 如成千如。是即百界千如也。衆生世間如
T2213_.58.0036b10: 是。國土世間五蘊世間亦爾。故成三千如。是
T2213_.58.0036b11: 即一往互具ノ意也。若再往微細ニ互具セハ者。無
T2213_.58.0036b12: 量無邊百千萬億那由他ニ
T2213_.58.0036b13: 及也。例ハ如今宗五智微細智。故指十如實
T2213_.58.0036b14: 相。名諸法實相也
T2213_.58.0036b15: 問曰。然者如何説耶 答。經云。唯佛與佛
T2213_.58.0036b16: 乃能究盡諸法實相。所謂法如是相。如是
T2213_.58.0036b17: 性。如是體。如是力。如是作。如是因。如是縁。
| T2213_.58.0036b18: | 如是果。如是報。如是本末究竟等 | 云云 |
| T2213_.58.0036b20: | 相常住。十方佛土中。唯有一乘法 | 云云 |
T2213_.58.0036b22: 實。是即如來出世本懷ナリ。故云唯以一大事因
T2213_.58.0036b23: 縁出現於世。花嚴猶以成ル此經ノ方便ト。何況
T2213_.58.0036b24: 餘經乎。故經ニハ云我始坐道場。觀樹亦經行。
T2213_.58.0036b25: 於三七日中。思惟如是事ト。釋ニハ華嚴頓大尚非
| T2213_.58.0036b26: | 本懷。況復鹿苑唯立不融 | 云云 |
T2213_.58.0036b28: 壽量塵點ノ本地ノ三身ハ迹門猶不及。何況爾
T2213_.58.0036b29: 前。補處猶不知。何況十地三賢耶。如是等
T2213_.58.0036c01: 極説。猶是顯極ニ
T2213_.58.0036c02: 相者。是非彼等所説。直於六大法界ニ云諸
T2213_.58.0036c03: 法實相也 三昧者。具云三昧耶。即具平等
T2213_.58.0036c04: 本誓驚覺除障等四義。故祕記云。三昧耶
T2213_.58.0036c05: 有多義。且四義。一平等義。二誓願義。三驚
T2213_.58.0036c06: 覺義。四除障義也。諸佛如來知衆生身中
T2213_.58.0036c07: 本來自性理與佛等無差別。而衆生不知己
T2213_.58.0036c08: 本有本始兩覺與佛等。恒常覆蔽セラ六塵證
T2213_.58.0036c09: 煩惱ニ不能顯出。是故佛發非願。我拔濟衆
T2213_.58.0036c10: 生如我無シメント異。垂斯誓願。若有衆生有歸
T2213_.58.0036c11: 依者。住法界定自受法樂ノ如來驚覺
T2213_.58.0036c12: 違越大願。影向行者ノ所ニ。以眞言印契加
T2213_.58.0036c13: 持護念。譬如國王自造法令不敢違犯令
T2213_.58.0036c14: 他ヲ
T2213_.58.0036c15: 出現自心覺理。如頼春雷響蟄虫出地。知
T2213_.58.0036c16: 與佛等無差別。是平等義。如我無異是誓願
T2213_.58.0036c17: 義。如來驚覺ハ是驚覺義。衆生蒙佛加持力得
| T2213_.58.0036c18: | 益是除垢障義 | 云云 |
T2213_.58.0036c20: 不從師受而專意自受者ナリ。是故得知。修
T2213_.58.0036c21: 最上乘者必須師受三昧耶。然後可修行也
| T2213_.58.0036c22: | 云云 |
T2213_.58.0036c24: 可勝計也。故大論第五云。有人言。一切三
T2213_.58.0036c25: 昧法有二十三種。有言。六十五種。有言五
| T2213_.58.0036c26: | 百種。摩訶衍最大故無量三昧 | 乃至 | 略説則有 |
| T2213_.58.0036c28: | 不染三昧。廣説則無量 | 云云 |
T2213_.58.0037a01: 乘實義。不可有限數也。顯教所説如斯。今宗
T2213_.58.0037a02: 意ハ四重圓壇塵刹聖衆一一所入三昧過刹
| T2213_.58.0037a03: | 塵也 | 矣 | 圓明無際者。指本有常住明朗無礙 |
T2213_.58.0037a05: 問曰。既言究竟諸法實相三昧。依之所顯
T2213_.58.0037a06: 現圓明。豈非修生顯得之圓明耶。若然者應
T2213_.58.0037a07: 云修生之圓明。何云本有圓明耶。答。今宗
T2213_.58.0037a08: 意ハ離本覺無始覺。離始覺無本覺。故言ヘハ本
T2213_.58.0037a09: 有ト者始本共本有也。言ヘハ修生者始本共修
T2213_.58.0037a10: 生也。爰以祕記云。衆生不知己本有本始
T2213_.58.0037a11: 兩覺與佛等。是即此ノ謂也。故知ヌ本有修生
T2213_.58.0037a12: 但是一法之上二徳也。復次依始覺住ス本
T2213_.58.0037a13: 覺ニ。住シ已テ還テ見レハ始本兩覺共ニ以テ不生也。唯
T2213_.58.0037a14: 是三世常恒大圓明許リ也。譬如空光無二。豈
T2213_.58.0037a15: 論始覺本覺之差異乎。故無畏三藏禪要云。
T2213_.58.0037a16: 唯見明朗更無一物。亦不見身之與心。萬
| T2213_.58.0037a17: | 法不可得猶如虚空 | 云云 |
T2213_.58.0037a19: 與心。諸法皆悉歸入
字本不生之體。故T2213_.58.0037a20: 云萬法不可得。如此萬法離念想而爲諸
T2213_.58.0037a21: 法之所依。故云猶如虚空也。如是本地甚深
T2213_.58.0037a22: 之體。三世常恒離去來今。有佛無佛性相
T2213_.58.0037a23: 常然。故無所増之義。無所減之義。是故云
| T2213_.58.0037a24: | 而無所増也 | 云云 |
T2213_.58.0037a26: 三異ノ中ニ也。所謂遍一切處作大照明之文是
T2213_.58.0037a27: 也
T2213_.58.0037a28: 問曰。文段既別。何故如此得意耶 答。大
T2213_.58.0037a29: 日智光與世日光明。廣狹麁細雖別。而作大
T2213_.58.0037b01: 照明之邊同故。以遍一切處作大照明之文
T2213_.58.0037b02: 兼ヌル同異ノ二意也。謂異ノ方ハ大日圓光ハ無方
T2213_.58.0037b03: 所内外晝夜之別。三世常恒而作大照明故。
T2213_.58.0037b04: 以作大照明ノ文ヲ雖置三異ノ文段ニ。而世日ニ
T2213_.58.0037b05: 一分作大照明ノ徳有ルカ之故。又以遍一切處
T2213_.58.0037b06: 作大照明文爲三同ノ中之作大照明ノ徳ト也。
T2213_.58.0037b07: 但遍一切處者。被シムル大日ニ之時ハ周遍法界
T2213_.58.0037b08: 也。被世日ニ之時ハ閻浮提内之遍一切處也。
T2213_.58.0037b09: 如是兩向ニ得意。有ン何不可耶
T2213_.58.0037b10: 問曰。此義不可然。夫文段各別之難未遮
T2213_.58.0037b11: 之上ヘ。既云如來智惠日光則不如是。遍一切
T2213_.58.0037b12: 處作大照明ト簡テ世日不ル
T2213_.58.0037b13: 大日智光普照
T2213_.58.0037b14: 段ニ。不可通同ノ文段ニ。加之如是立チ還テ取テ
T2213_.58.0037b15: 此文ヲ爲ン同ノ文ト事不相似常途之法ニ。然者
T2213_.58.0037b16: 如何 答曰。自本所答寛狹之邊雖異ト。作
T2213_.58.0037b17: 大照明之方ハ是同シ。故判爲同ノ文ト也。但至
T2213_.58.0037b18: 文段之難者。自本今疏之趣キ不粧文言ヲ
T2213_.58.0037b19: 不論次第不次第ヲ。唯文略義廣ナルヲ以爲所
T2213_.58.0037b20: 詮也。依之處處ニ向上向下等文多之。是即
T2213_.58.0037b21: 不似常ノ談ニ。故局テ此文ニ不可致執難。仍
T2213_.58.0037b22: 以作大照明之文ヲ籠同不同二義ヲ如是釋
T2213_.58.0037b23: 成也。就中矣之字神シイ聊在ル深意乎。若唯三
T2213_.58.0037b24: 異ノ内ノ文許リニ
T2213_.58.0037b25: 晝夜之別ノ下ニ。所以然者。此矣之字必置ク一
T2213_.58.0037b26: 段ノ終ニ之字也。然置ク無有内外之上ニ。是即
T2213_.58.0037b27: 以此ノ作大照明ノ文兩向ニ亘テ同不同之二
T2213_.58.0037b28: 段ニ爲令ンカ得意也。加之勸修寺大僧都。於
T2213_.58.0037b29: 高野山奧院依御祈請ニ被感得二箇ノ文ノ隨
| T2213_.58.0037c01: | 一也。何ソ強ニ致ンヤ疑難。未學不可不仰信 | 矣 |
T2213_.58.0037c03: 答曰。爲顯如來三部妙用。作如是説也
T2213_.58.0037c04: 問曰。若然者其義配當如何 答曰。作大照
T2213_.58.0037c05: 明之徳是佛部也。能成衆務之徳是蓮花部
T2213_.58.0037c06: 也。光無生滅之徳是金剛部也
T2213_.58.0037c07: 問曰。何故爾耶 答。以作大照明之徳配佛
T2213_.58.0037c08: 部者。夫佛者正覺正知之義也。所謂明覺三
T2213_.58.0037c09: 種世間之諸法。不雜邪覺邪知。故云爾也。祕
T2213_.58.0037c10: 記云。佛部。斯理斯智凡位未顯。理智具足覺
| T2213_.58.0037c11: | 道圓滿。即名佛部 | 云云 |
T2213_.58.0037c13: 作大照明之義也。次能成衆務徳配蓮花部
T2213_.58.0037c14: 者。夫於蓮花有多種徳。所謂清淨不染義。大
T2213_.58.0037c15: 悲愛樂義。萬法開生義也。清淨不染義ハ如祕
T2213_.58.0037c16: 記云。蓮花部。吾自身中有淨菩提心清淨之
T2213_.58.0037c17: 理。此理六道四生界生死泥中流轉。而不染
T2213_.58.0037c18: 不垢。譬如蓮花出生泥中而不染不垢。仍名
| T2213_.58.0037c19: | 蓮花部 | 云云 |
T2213_.58.0037c21: 和善順之形。利益安樂一切衆生故。一切衆
T2213_.58.0037c22: 生見之莫不愛樂。故使一切衆生發菩提心行
T2213_.58.0037c23: 菩薩行成佛得道也。故三悉地ニハ云大悲蓮華
| T2213_.58.0037c24: | 部 | 云云 |
T2213_.58.0037c26: 開生萬法也。故三悉地ニ云。鑁字作水觀蓮
| T2213_.58.0037c27: | 華觀 | 云云 |
T2213_.58.0037c29: 日體離染汚故。隨其性分各得増長者大悲
T2213_.58.0038a01: 愛樂徳。世間衆務因之得成者開生義也。又
T2213_.58.0038a02: 如來日光遍照法界者清淨不染義也。開發
| T2213_.58.0038a03: | 無量衆生 | 乃至 | 而得成辨者開生義也。無量衆 |
T2213_.58.0038a05: 明ハ義ヲ。即是一切衆生自性清淨妙蓮。自心
| T2213_.58.0038a06: | 八葉之心蓮也 | 更問 |
T2213_.58.0038a08: 部者。金剛是世間最上利寶也。以此金剛譬
T2213_.58.0038a09: 出世無上智寶也。所謂此金剛無量劫之間
T2213_.58.0038a10: 雖埋於地中。而其體性堅固無𣏓壞。若依
T2213_.58.0038a11: 縁出地中時ハ。雖能摧一切物。而不爲一切物
T2213_.58.0038a12: 所損壞。如來無上金剛智體亦如是。從無始
T2213_.58.0038a13: 已來雖隱沒生死地中。而依如來大悲加持
T2213_.58.0038a14: 力之縁。一出現生死地中。雖能摧一切煩惱
T2213_.58.0038a15: 戲論無明妄想顛倒。而不爲妄想顛倒所損
T2213_.58.0038a16: 壞。如此智體ヲ名爲金剛部也。故祕記云。金
T2213_.58.0038a17: 剛部。吾自心理所又有智。斯智雖沒在生死
T2213_.58.0038a18: 淤泥經無數劫。而不𣏓不壞。能破諸煩惱怨
T2213_.58.0038a19: 敵。如金剛雖久在地中。而不𣏓不壞。摧破
| T2213_.58.0038a20: | 諸怨敵固物。仍名金剛部 | 云云 |
T2213_.58.0038a22: 云カ斯智雖沒在生死淤經無數劫而不𣏓不
T2213_.58.0038a23: 壞ト。猛風吹雲日光顯照亦非始生者。如云
T2213_.58.0038a24: 能破諸煩惱怨敵。合譬文。自可見
T2213_.58.0038a25: 問曰。若然者何故無五部門配立耶 答。今
T2213_.58.0038a26: 經是胎藏界ヲ爲面ト故。説三部攝五部也。故
T2213_.58.0038a27: 祕記云。建立三部時。寶部羯磨部何攝耶。一
| T2213_.58.0038a28: | 一部別ニ寶部羯磨部相攝ス | 云云 |
T2213_.58.0038b01: 萬法開立之能。是即寶部也。復次金剛部攝
T2213_.58.0038b02: 寶部。蓮華部攝羯磨。故成五部。如云金剛
T2213_.58.0038b03: 即寶光。蓮華即羯磨。如如同一體。即之身
| T2213_.58.0038b04: | 五佛ト | 云云 |
T2213_.58.0038b06: 結不及因縁。二明許
T2213_.58.0038b07: 初中。以如是等種種因縁者。總指上三異三
T2213_.58.0038b08: 同文也。是則雖許少分之相似。云廣ト云明ト
T2213_.58.0038b09: 全不同大日之圓光。故云不可爲喩也
T2213_.58.0038b10: 二從但取下。明許小同中。但取其少分相
T2213_.58.0038b11: 似者。今此世日雖非全喩。而世間喩中ニ以日
T2213_.58.0038b12: 光少分相似故云爾也。雖然大日圓光越彼
T2213_.58.0038b13: 故云加以大名等ト也
T2213_.58.0038b14: 問曰。經題云大。疏題云摩訶。有何意耶
T2213_.58.0038b15: 答曰。經ニ大者爲欲顯超越世日故。相對彼世
T2213_.58.0038b16: 間小日。且云大也。疏ニ摩訶者。存
| T2213_.58.0038b17: | 欲顯大多勝三義故也 | 云云 |
T2213_.58.0038b19: 初明別標。二明隨釋 初別標。自可見
T2213_.58.0038b20: 二從具足下明隨釋中。梵者即梵語略也。若
T2213_.58.0038b21: 具呼應云沒羅減摩寧。中略云波羅門。猶略
| T2213_.58.0038b22: | 云波論。最略云梵。此云淨行 | 云云 |
T2213_.58.0038b24: 王來下故云梵國。又云月明。其地ニ常ニ明人
T2213_.58.0038b25: 出世。照世間如月。故以爲名。又云印度。此
T2213_.58.0038b26: 云月支。又云身毒也。此新舊不同耳 成三
T2213_.58.0038b27: 菩提者。成之一字漢語。三菩提之三字梵
T2213_.58.0038b28: 語也。然具足梵音者。是言總意別也。若具
T2213_.58.0038b29: 存梵。應云尾三
。三正也。覺也。T2213_.58.0038c01:
知也。故漢語ニ呼ハ者應云成正覺知。然T2213_.58.0038c02: 今言正覺正知ト者。以一之正被シムル覺知兩
T2213_.58.0038c03: 首ニ也。謂正覺者。對四家大乘之邪覺故。正
T2213_.58.0038c04: 知者。對二乘外道之邪知故。如實智者。指
T2213_.58.0038c05: 自然自證大菩提心也。即是無自性之體。是
T2213_.58.0038c06: 名爲如實。如祕密曼荼羅品疏云。實如空者。
T2213_.58.0038c07: 實即如。空猶空也。無自性名實。實者即如
T2213_.58.0038c08: 空也。實者非妄語也。又云。安住實智惠中故
| T2213_.58.0038c09: | 名實也。猶覺了無自性空本性淨故 | 云云 |
T2213_.58.0038c11: 離虚妄分別故。云如實知也。故同品疏云。
T2213_.58.0038c12: 既得如是自然之智。復當轉授衆生。今我
T2213_.58.0038c13: 所得亦與此無異。故名爲實。實者即是無虚
| T2213_.58.0038c14: | 妄義也 | 云云 |
T2213_.58.0038c16: 種世間諸法。是則所知之境也。所謂過現
T2213_.58.0038c17: 未三世也。衆生數者有情世間。非衆生數
T2213_.58.0038c18: 者器世間。有常等者智正覺世間也。皆了
T2213_.58.0038c19: 了覺知者。始本不二之智也。名爲覺者。有
T2213_.58.0038c20: 此不二之智故。云名爲覺。言ク雖有本覺無レハ
T2213_.58.0038c21: 始覺之智顯スニ此無由。復雖有始覺無レハ本
T2213_.58.0038c22: 覺之體因カ何成セン覺。是以知ヌ有本覺故無本
T2213_.58.0038c23: 無今有之咎。以有始覺故離本有今無之過。
T2213_.58.0038c24: 然則離テ本覺無始覺。離始覺無本覺。始本
T2213_.58.0038c25: 不二
T2213_.58.0038c26: 空不壞。如是覺ヲ名爲正覺 如是知ルヲ名爲正
| T2213_.58.0038c27: | 知 | 矣 | 佛即是覺者者。既擧所覺之法明正覺正 |
T2213_.58.0038c29: 是覺者也。就省文但云成佛者。言ロハ佛之一
T2213_.58.0039a01: 言省キ含ムカ正覺正知之義ヲ故。擧省含ノ佛ヲ兼
T2213_.58.0039a02: 正覺正知之義ヲ也
T2213_.58.0039a03: 三從神變下。釋神變加持中。自分爲三。初
T2213_.58.0039a04: 明別標。二明隨釋。三明結歸。初別標。自可
T2213_.58.0039a05: 見
T2213_.58.0039a06: 二從舊譯下。明隨釋中。又分爲二。初明翻不
T2213_.58.0039a07: 同。二約三句明義
T2213_.58.0039a08: 初中。舊譯或云者。唐三藏以前翻譯名爲
T2213_.58.0039a09: 舊譯。以後名爲新譯也。神力所持佛所護
T2213_.58.0039a10: 念者。如法華經等所説也。然ヲ神變加持者今
T2213_.58.0039a11: 經所説。是即新譯不共之唱也。言ハ神變者。凡
T2213_.58.0039a12: 夫二乘乃至十地等覺所不測量。名曰神異
T2213_.58.0039a13: 常情之謂ニ名曰變也。故開題云。神變者。不
T2213_.58.0039a14: 測曰神。異常名變。即是心之業用始終難
T2213_.58.0039a15: 知。三種凡夫不能證知。十地聖者未知其
T2213_.58.0039a16: 邊。唯佛能知能作。故曰大神變。此神變無
T2213_.58.0039a17: 量無邊。分爲四。一下轉神變。二上轉神變。
T2213_.58.0039a18: 三亦上亦下。四非上非下。下轉者。從本覺
T2213_.58.0039a19: 神心隨縁流轉。作六道神變化。又聲聞縁覺
T2213_.58.0039a20: 分作神變化。並是迷小之神變。法佛如來。從
T2213_.58.0039a21: 大悲大定。能作難思之事業。驚覺聾蟄之耳
T2213_.58.0039a22: 目。如是等事下轉神變。上轉神變者。若有
T2213_.58.0039a23: 衆生發菩提心。修行自乘教理。昇進證本
T2213_.58.0039a24: 覺一心。則能轉變迷誤神心。證得自乘覺
T2213_.58.0039a25: 智。一切難思妙業隨心能作。即是上轉神變。
T2213_.58.0039a26: 亦上亦下者。法界身雲恒沙性徳。無形不形
T2213_.58.0039a27: 無像不像。以一切形像爲一切法性塔。是則
T2213_.58.0039a28: 臨上則下。臨下則上。並皆具四種身起大
T2213_.58.0039a29: 神通。云亦上亦下神變。非上非下神變者。非
T2213_.58.0039b01: 有爲非無爲一心本法。及不二中之不二本
T2213_.58.0039b02: 法。越諸戲論絶諸相待。難思之本變化之
| T2213_.58.0039b03: | 源。故云非上非下神變 | 云云 |
T2213_.58.0039b05: 悲覺月ヲ持衆生憶念之心水ニ不濁亂故云
T2213_.58.0039b06: 加持也。故開題云。加持者。古云佛所護念。又
T2213_.58.0039b07: 云加被。然未得委悉。加以往來渉入爲名。持
T2213_.58.0039b08: 以攝而不散漏之義。即入我我入是也。是則
T2213_.58.0039b09: 諸佛不來來。行者不往往。感應道交不可思
| T2213_.58.0039b10: | 議也 | 矣 |
T2213_.58.0039b12: 約爲因明義。二約爲根明義。三約方便明義｣
T2213_.58.0039b13: 初中。然此自證三菩提者。是則直指如實大
T2213_.58.0039b14: 菩提心。是ヲ論ニハ言普賢大菩提心。今經ニハ云如
T2213_.58.0039b15: 實知自心。疏ニハ云功徳寶所。又云自然自證
T2213_.58.0039b16: 大菩提。又云心自證心心自覺心。如是大菩
T2213_.58.0039b17: 提之體。不由他證不由他覺。故云自證也。故
| T2213_.58.0039b18: | 妙樂記一云。禀承南岳證不由他 | 云云 |
T2213_.58.0039b20: 要云。唯見明朗更無一物。亦不見身之與心。
T2213_.58.0039b21: 萬法不可得。猶如虚空。乃至成佛唯是一道。
T2213_.58.0039b22: 更無別理。此是諸佛菩薩内證之道。非諸二
T2213_.58.0039b23: 乘外道境界。作是觀已。一切佛法恒沙功徳
| T2213_.58.0039b24: | 不由他悟 | 云云 |
T2213_.58.0039b26: 夫心地所度耶。故云過一切心地也。現覺諸
T2213_.58.0039b27: 法等トハ明離諸言語心行也。現覺諸法者修生
T2213_.58.0039b28: 也。本初不生者本有也。如是修生本有之大
T2213_.58.0039b29: 菩提ハ非言心之境。故云言語盡竟心行亦寂
| T2213_.58.0039c01: | 也。復是發起五字門并識大之義 | 更問 |
T2213_.58.0039c03: 大悲大定之勇猛大勢之神力者。縱雖爲等
T2213_.58.0039c04: 覺十地。尚非其境界。何況小智二乘生死凡
T2213_.58.0039c05: 夫耶。故云則雖十地等ト也耳
T2213_.58.0039c06: 二從爾時下。約大悲爲根明義中。爾時世尊
T2213_.58.0039c07: 者。指加持示現如來。是則本地法身之任運
T2213_.58.0039c08: 無功用加持示現ナリ。往昔大悲願者。若淺略ニ
T2213_.58.0039c09: 明ハ義。大日如來本行菩薩道時所發大悲行
T2213_.58.0039c10: 願是也。即如云毘盧遮那本行菩薩道時。以
T2213_.58.0039c11: 一體速疾力三昧。供養無量善知識。遍行無
| T2213_.58.0039c12: | 量諸度門。自利利他法皆具足 | 云云 |
T2213_.58.0039c14: 悲行願也。所以然者。於テ本有即有大智大
T2213_.58.0039c15: 悲二徳。大智ハ出テ修ニ成覺是自證也。大悲
T2213_.58.0039c16: 出修ニ益ス物。是化他故。所言往昔ハ超越三時
T2213_.58.0039c17: 之往昔也。而作是念者。指若我但住等一十
T2213_.58.0039c18: 八字也。若我者。毘盧遮那大我自稱ナリ。即法
T2213_.58.0039c19: 界遍滿大自在王也。如云我即
| T2213_.58.0039c20: | 云云 |
T2213_.58.0039c22: 之界。故云境界。則諸有情者。指縁起迷妄之
T2213_.58.0039c23: 衆生。不能以是蒙益者。如是迷亂之衆生。離
T2213_.58.0039c24: 如來加持。不能蒙益故。如來住大悲利益
T2213_.58.0039c25: 門之時。普門法界一切衆生。一時ニ預テ三
T2213_.58.0039c26: 密化用ニ住本有曼荼之本位ニ也。故云若
T2213_.58.0039c27: 我但住如是境界。則諸有情不能以是蒙益ト
| T2213_.58.0039c28: | 也 | 矣 |
| 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
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