大正蔵検索


punctuation    Hangul    Eng   

Citation style A:
Citation style B:
()
Citation style C:
()
Citation style D:
()
TextNo.
Vol.
Page

  INBUDS
INBUDS(Bibliographic Database)
  Digital Dictionary of Buddhism
電子佛教辭典
パスワードがない場合は「guest」でログインしてください。
Users who do not have a password can log in with the userID "guest".

本文をドラッグして選択するとDDBの見出し語検索結果が表示されます。

Select a portion of the text by dragging your mouse to view all terms in the text contained in the DDB. ・

Password Access Policies

大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58

[First] [Prev+100] [Prev] 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 [Next] [Next+100] [Last] [行番号:/]   [返り点:/] [CITE]

T2213_.58.0040a01:   御本云元徳二年
潤六月二日加點了
T2213_.58.0040a02: 建武四年丁丑二月三日
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_.58.0040a09:   釋入眞言門住心品之餘經一
疏一
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&T069222;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。如來大悲衆生信心
T2213_.58.0040a20: 佛日之影現衆生心水曰加。行者心水能
T2213_.58.0040a21: 感佛日名持云云又祕記云。加者諸佛護念。
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。感應因縁之故衆生發心
T2213_.58.0040a25: 修行。是謂自行云云故知加者名諸佛之加
T2213_.58.0040a26: 被加護加力。持者名衆生之受持念持心
T2213_.58.0040a27: 。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
T2213_.58.0040b06: 心之所念心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。如此聖衆是本來成就之佛
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&MT06279;
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。即
T2213_.58.0040b15: 是六大法界從縁滅縁起&MT06279;&MT06279;
T2213_.58.0040b16: &T069222;。是三世常恒隱顯ナリ故離生滅去來之相。
T2213_.58.0040b17: 非言語心量所及。故云邊際倶不可得也
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: 變瓦礫草木化現象馬牛羊禽獸鳥類等。
T2213_.58.0040b21: 乃至船車室宅宮殿樓閣等。或幻化國王大
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&MT06279;悦樂。或幻化無量
T2213_.58.0040b24: 五欲之境使人&MT06279;欣慕渇仰。或幻化種種無
T2213_.58.0040b25: 量可畏恐怖形状令人&MT06279;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_.58.0040b27: 云云如是幻化諸事都從來不可得。雖然現
T2213_.58.0040b28: 是可見聞之法也。大論第六云。諸法相雖空。
T2213_.58.0040b29: 亦有分別&T069222;可見不可見。譬如幻化象馬
T2213_.58.0040c01: 及種種諸物。雖知無實ナリト。然色可見聲可
T2213_.58.0040c02: 聞。與六情相對不相錯亂云云又云。譬
T2213_.58.0040c03: 如幻師作種種事。於汝意云何。是幻所作
T2213_.58.0040c04: 。答言不ナリ。外。答言不ナリ。内外
T2213_.58.0040c05: 。答言不ナリ。從先世至今世從今世
T2213_.58.0040c06: 後世。答言不ナリ。幻所作有生者滅者
T2213_.58.0040c07: 。答言不ナリ。實有一法是所作ナリヤ。答
T2213_.58.0040c08: 言不ナリ。佛言。頗クヤ幻所作妓樂。不。
T2213_.58.0040c09: 我亦聞亦見。佛問徳女幻空&MT06279;欺誑無
T2213_.58.0040c10: ナリ。云何從幻能作妓樂。徳女白佛言。世
T2213_.58.0040c11: 尊是幻相爾ナリ。雖無根本而可聞見。佛言。
T2213_.58.0040c12: 無明亦如是。雖不内有不外有不内外
T2213_.58.0040c13: 有。不先世ヨリ今世今世ヨリ至後世。亦無實
T2213_.58.0040c14: 性無有生者滅者。而無明因縁ヲモテ諸行生
T2213_.58.0040c15: 乃至衆苦集アリ。如幻息トキハ所作息。無明亦
T2213_.58.0040c16: ナリ。無明盡行亦盡。乃至衆苦集皆盡云云
T2213_.58.0040c17: 如是文與今文懸カニ。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&T069222;三部聖衆
T2213_.58.0040c24: 種種無量奮迅示現。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。但從前縁有去
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又大論第三十一云。
T2213_.58.0041a02: 所縁。縁滅則滅縁破スレハ則破。復次此
T2213_.58.0041a03: 四衆不定縁生故。譬如火所燒
T2213_.58.0041a04: 爲名。若離レハ燒處火不可得。因眼縁
T2213_.58.0041a05: 色生眼識。若離レハ所縁識不可得。餘識亦
T2213_.58.0041a06: 如是云云此文義妙符順セリ。言ロハ衆生之燒
T2213_.58.0041a07: 處故有如來三密之智火生&T069222;。是則機興即生
T2213_.58.0041a08: 也。依衆生燒處滅盡スルニ故。如來三密之智火
T2213_.58.0041a09: 隨亦滅盡。是則縁謝即滅也。故知
T2213_.58.0041a10: 衆生之機縁。如來常住不壞化身三世
T2213_.58.0041a11: 常住離タリ起滅。譬如月現沒有
T2213_.58.0041a12: 池水之動靜。雲上天月タリ隱沒之相。爰以
T2213_.58.0041a13: 法華疏記九云。諸佛實彼此。但機
T2213_.58.0041a14: 在無。無始法爾故云云又大論九十九云。若
T2213_.58.0041a15: 有衆生如實知。是不分別諸法若來
T2213_.58.0041a16: 若去若生若滅。則能知佛所説諸法實相
T2213_.58.0041a17: 是人行般若波羅蜜近阿耨菩提。名爲眞
T2213_.58.0041a18: 佛弟子。不虚妄食人信施。是人應受供養。
T2213_.58.0041a19: 爲世間福田。譬如大海水中諸寶。不從
T2213_.58.0041a20: 方來不從南方西方北方四維上下來。衆
T2213_.58.0041a21: 生善根因縁生此寶。此寶亦不無&MT06279;
T2213_.58.0041a22: 因縁而生スルニ。是寶皆是從因縁和合生。是
T2213_.58.0041a23: 寶若滅トモ又不去至十方。諸縁合。諸
T2213_.58.0041a24: 縁離スルカ。諸佛身亦如是。從本業因縁果
T2213_.58.0041a25: 報生。生トモ不從十方來。滅スル時亦不去
T2213_.58.0041a26: 十方。但諸縁合スル。諸縁離云云
T2213_.58.0041a27: 云縁謝即滅機興即生也 即事而眞者。是
T2213_.58.0041a28: 則今宗表徳實義也。非遮情淺略分。言有相
T2213_.58.0041a29: 生滅諸法體相。即是四重法界曼荼羅也。
T2213_.58.0041b01: 一一六大法界也。一一四曼也。一一
T2213_.58.0041b02: 三密也。故一塵處備六大四曼三密之體
T2213_.58.0041b03: 相用。而周遍法界。器世間既爾。有情世
T2213_.58.0041b04: 間智正覺世間亦如是。故經ニハ云心虚空菩
T2213_.58.0041b05: 提三種無二。如是三種世間性相各各
T2213_.58.0041b06: 法位。住&MT06279;法位而三世常恒也。故法華
T2213_.58.0041b07: 云是法住法位世間相常住。大品經云。不壞
T2213_.58.0041b08: 假名而説實相云云如是一一諸法色心各各
T2213_.58.0041b09: 遍滿法界。乃至芥子許リモ無有瑕隙。故大論
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_.58.0041b12: 則今宗六大遍滿之義。并即事而眞之
T2213_.58.0041b13: 相叶ヘリ。故以爲例。祕經云即此身五佛。
T2213_.58.0041b14: 云。世人應供養&T069222;猶如敬制底。論
T2213_.58.0041b15: 父母所生身即證大覺位。又愛染王正
T2213_.58.0041b16: 事而眞之相更問無有終盡者。如此化道
T2213_.58.0041b17: 從縁三世不息。故yukisutra@m云。常於三世。
T2213_.58.0041b18: 不壞化身。利樂有情無時暫息云云
T2213_.58.0041b19: 三從故曰下。明結歸中。故曰者被上諸言
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。經被雜色
T2213_.58.0041b24: 衣執金剛者即表此義。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。是則經之義也云云經義在斯
T2213_.58.0041c01: 文故。不可委悉釋之
T2213_.58.0041c02: 四從若據下明梵本廣多中又分爲二初明別
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。言今略
T2213_.58.0041c05: ニハ唯云大毘盧遮那成佛神變加持經。然若
T2213_.58.0041c06: 據梵本具セハ者。應云mah@aviru
T2213_.58.0041c07: canabhisa@mbodhivikiri
T2213_.58.0041c08: nidhi@s@ti瑟他intra陀羅rajasutra@m
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。開題因陀羅者
T2213_.58.0041c12: 梵語也。翻云帝釋云云依此釋可漢語。演密
T2213_.58.0041c13: 云。梵語因陀羅。此云尊。帝釋者。帝之一字
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
T2213_.58.0041c18: 云尊主也。但開題ニハ漢語トモ
T2213_.58.0041c19: 見歟。其故翻云帝釋。此最勝義無上義
T2213_.58.0041c20: 渉入義云云彼之尊與此之最勝無上。其義
T2213_.58.0041c21: 相亘。然彼此不相違歟
T2213_.58.0041c22: 問曰。疏具題云大廣博云云然者除大毘盧
T2213_.58.0041c23: 遮那成佛神變加持。應題大廣博歟。當大
T2213_.58.0041c24: 毘盧遮那成佛神變加持加大廣博歟。
T2213_.58.0041c25: 如何 答。於大盧遮那含多義。所謂除暗
T2213_.58.0041c26: 遍照義。光明遍照義。高顯廣博等義也。然
T2213_.58.0041c27: 廣博者摩訶毘盧遮那多義隨一也。若
T2213_.58.0041c28: 以此義漢語者。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
T2213_.58.0042a01: 云云
T2213_.58.0042a02: 二從言此下。明隨釋中。此經者指今經也。一
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: 餘佛成此五佛身也云云祕要之藏者。祕
T2213_.58.0042a07: 者祕密甚奧之義。要者肝要最詮之義。藏者
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: 云云如是等顯密諸大乘經中。今此經最尊
T2213_.58.0042a13: 最勝故。云威徳特尊也。猶如千目者。師傅
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
T2213_.58.0042a18: 向。即懷恐怖自息鬪心云云最勝王經第七云。
T2213_.58.0042a19: 阿蘇羅等諸天衆咸共稱讃其功徳。乃至千
T2213_.58.0042a20: 眼帝釋主。以慇重心而觀察私云。是憍陳
T2213_.58.0042a21: 如婆羅門讃辨才天女文也云云爲釋天之主
T2213_.58.0042a22: 者。此千手千眼帝釋威徳特尊最上無比。故
T2213_.58.0042a23: 自餘實業所生之帝釋爲王主。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。爲釋之主也云云此義違スル文上無下
T2213_.58.0042a27: 意據之義也云云
T2213_.58.0042a28: 問曰。彼得證據於經文。何云無意據耶
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: シテ之爲二十卷故。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
T2213_.58.0042b04: 叶文理故不可用之云云今恐經題等者。言
T2213_.58.0042b05: 是廣博因陀羅王等之可題目廣
T2213_.58.0042b06: 多故。恐繁略之也云云
T2213_.58.0042b07: 問曰。題一部總稱也。若然者與正宗所説
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。若開五部者。佛
T2213_.58.0042b14: 寶部。蓮華部羯磨部也。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。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
T2213_.58.0042c02: 二從入眞下。釋別題中。自分爲二。初明總
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&T069222;
T2213_.58.0042c05: 入修勝劣。二明釋&T069222;眞言義。三明辨大意。
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。三明入兼修義。初二自可見
T2213_.58.0042c09: 云云
T2213_.58.0042c10: 三從竊謂下。明入兼修義中。竊者。與他不ルカ
T2213_.58.0042c11: 故云竊。是則疏家之發端之言也。謂
T2213_.58.0042c12: 猶以也。言思案スル兩題之兼單勝劣也。
T2213_.58.0042c13: 入住之義等者。所謂入眞言門住心品之題
T2213_.58.0042c14: 是兼タルカスルント眞言初心之住心
T2213_.58.0042c15: 眞言門テノ修證之住心故。存スレハ兼含之
T2213_.58.0042c16: 入住者。修眞言行之義。爰以存兼含
T2213_.58.0042c17: 入眞言門住心品之題。自顯唯單修眞言
T2213_.58.0042c18: 行品之題
T2213_.58.0042c19: 問曰。若爾如梵本兩題共ンニランヤ
T2213_.58.0042c20: 咎。例如菩提心品論置兩題。如何 答。雖
T2213_.58.0042c21: 無指セル咎。自本棄廣多就クハ要略今家
T2213_.58.0042c22: 法也。其意文明也。所謂離煩文但著其一云云
T2213_.58.0042c23: 故知棄廣取略也。但至菩提心論者。依所
T2213_.58.0042c24: 依本經故。具置二題也
T2213_.58.0042c25: 二從眞言下。明釋眞言名義中。又分爲四。
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: ニハ云何翻耶 答曰。於曼怛攞含藏無量
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&T069222;漢語云何耶。曼荼羅
T2213_.58.0043a03: 含衆多義。依相當者翻譯家不翻耳
T2213_.58.0043a04: 云云故知曼荼羅者。具足無量義攝盡無邊
T2213_.58.0043a05: 徳。無義不盡。無法不含。故祕記云。曼荼羅。
T2213_.58.0043a06: 謂三密圓滿具足之義云云雖然強翻釋之
T2213_.58.0043a07: 。舊譯ニハ云壇。新譯ニハ云輪圓故。新舊合論&MT06279;
T2213_.58.0043a08: 云輪壇也。今家&MT06279;云眞言。皆是非全翻。
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_.58.0043a11: 問曰。眞言陀羅尼密語。各其勝劣傍
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: 云云
T2213_.58.0043a22: 問曰。若爾者應云入陀羅尼門乃至密語門
T2213_.58.0043a23: 住心等。何故殊名入眞言門住心品耶 答
T2213_.58.0043a24: 曰。此難無窮也。假令雖題入陀羅尼門等
T2213_.58.0043a25: 又可有此疑難也。但以眞言爲&T069222;題非無深
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。言者言詮了義云云又今文眞語如語不妄
T2213_.58.0043a29: 不異云云祕記既云。眞言者如來眞實無虚妄
T2213_.58.0043b01: 故曰眞言云云故知眞言當體ナリ。餘四ハ眞言之
T2213_.58.0043b02: 功能也
T2213_.58.0043b03: 問曰。若爾者祕記何故釋陀羅尼等五
T2213_.58.0043b04: 。然皆是擧一邊所名也云云故知眞言猶
T2213_.58.0043b05: 是一邊所名也。何云名當體耶 答曰。言
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&T069222;五義者。是爲顯眞言之徳。又爲
T2213_.58.0043b09: ンカ眞言之義也。以何得知。彼記初表章ニハ
T2213_.58.0043b10: 眞言義。至テハ結文云以曼荼羅爲眞言
T2213_.58.0043b11: 名耳故也。故知其中間所釋是眞言之
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。蘇悉地經
T2213_.58.0043b14: 句句悉名眞言。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。瑜祇亦爾也。此經論皆
T2213_.58.0043b18: 悉名眞言。驗知眞言名字當體最勝也
T2213_.58.0043b19: 問曰。若爾者。何故大日經者以五字眞言
T2213_.58.0043b20: 而爲宗源。然説此五字眞言云降伏四魔
T2213_.58.0043b21: 解脱六趣滿足一切智智金剛字句明曰云云
T2213_.58.0043b22: 又瑜祇經以序品而爲宗體。然彼經序品
T2213_.58.0043b23: 名明。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_.58.0043c01: 此二經皆以宗體名明。故知五中明之名
T2213_.58.0043c02: 言勝ト云&T069222;。何故以眞言爲勝耶 答四經一論
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: スル&T069222;習也。若辨勝劣之時五字明。亦可
T2213_.58.0043c07: 名眞言也。爰以祕記云。毘盧遮那經以五字
T2213_.58.0043c08: 眞言爲宗云云是即依勝義爲名。何足致疑。次
T2213_.58.0043c09: 至瑜祇經文者。爲調偈頌文句。是又隨言
T2213_.58.0043c10: 便翻譯。且置不論勝劣也。故疏十二云。然
T2213_.58.0043c11: 及眞言。義有差別。若心口出ルヲハ者名眞
T2213_.58.0043c12: 從一切身任運スルヲハ者名之爲明云云
T2213_.58.0043c13: 文眞言爲體用見タル者也云云
T2213_.58.0043c14: 問曰。猶以陀羅尼等五名言不可有勝劣歟。
T2213_.58.0043c15: 所以者何。祖師先徳強不判勝劣。經又互
T2213_.58.0043c16: 。所謂yukkisutra@m第二品説染愛王眞言
T2213_.58.0043c17: 曰。爾時世尊即説明曰乃至若持此眞言云云
T2213_.58.0043c18: 此文雖一眞言ナリト。初ニハ云明。終功能ニハ
T2213_.58.0043c19: 云眞言。又第三品説阿闍梨位眞言云。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: 者持此明云云此文初ニハ名眞言。後功能
T2213_.58.0043c22: ニハ云明。又第四品説發菩提心明云。即説
T2213_.58.0043c23: 金剛薩埵菩提心明曰乃至若有持此眞言者
T2213_.58.0043c24: 云云此文初標ニハ云明。後功能下ニハ云眞言。又如
T2213_.58.0043c25: 序品并第十一品。或名密言。或云明。或云眞
T2213_.58.0043c26: 言。是等經文全不見有リト勝劣。若有勝劣者。
T2213_.58.0043c27: 於一眞言。或云明。或云眞言耶。故知
T2213_.58.0043c28: 羅尼等五名言相通&MT06279;ト云&T069222;勝劣。依之不
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。更不判勝劣。有何等文義作
T2213_.58.0044a03: 如是言耶 答曰。文理大概如先先。凡夫
T2213_.58.0044a04: 名眞言宗。人云眞言行人。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。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。故
T2213_.58.0044a08: 自餘之名是眞言之上能也。眞言
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。例如キハ有數名。是
T2213_.58.0044a12: 則隨一徳一徳得其一名。雖然統總スルニ
T2213_.58.0044a13: 徳數名。是佛之言也。自餘皆依一徳故非全
T2213_.58.0044a14: 體。今眞言亦如是。眞言是漫荼羅具徳統
T2213_.58.0044a15: 漢名也。自餘皆以依功能得ルヲ名故非
T2213_.58.0044a16: 當體也。復次彼經一切説不二。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。是則爲欲令知一眞言中
T2213_.58.0044a20: 淺略深祕之義故爾也。所謂明者淺略之
T2213_.58.0044a21: 義。是金剛頂法門也。明必除暗已後明故。
T2213_.58.0044a22: 是則捨劣得勝之義也。眞言者深祕之義。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a字。即
T2213_.58.0044a26: 本有常住之理。言者va@m字門。即本有常住之
T2213_.58.0044a27: 智也。如是理智不二曰眞言。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: 聖智修證法門云云是豈宗非名ルニ陀羅尼
T2213_.58.0044b04: 耶。又瑜祇經中持明阿闍梨云云是亦人
T2213_.58.0044b05: 名持明者。然者如何 答。適雖有此説
T2213_.58.0044b06: 。譬如白人雖有黒點不名
T2213_.58.0044b07: 爲黒人云云
T2213_.58.0044b08: 問曰。若爾於眞言有何等義耶 答曰。具四
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。右布列眞言文字專注觀
T2213_.58.0044b16: シテ不動搖。速疾證悟妙三摩地。故言三摩
T2213_.58.0044b17: 地眞言。四者文持眞言者。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_.58.0044b20: 問曰。今此眞言以何爲體耶 答曰。祕記曰。
T2213_.58.0044b21: 眞言以何爲體。以念惠爲體云云謂諸佛護
T2213_.58.0044b22: 念。行者憶念也。惠謂諸佛祕密惠。行者如實
T2213_.58.0044b23: 惠也
T2213_.58.0044b24: 問曰。若爾。眞言者眞實無虚妄義。念惠
T2213_.58.0044b25: 情量分別之識&MT06279;。而有爲轉變之法也。何足
T2213_.58.0044b26: 爲眞言之體耶。依之涅槃經ニハ如來非常
T2213_.58.0044b27: 以有智故。常法無智猶如虚空。唯識論ニハ
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今疏文ニハ云出
T2213_.58.0044c02: 過一切心地云云此等文理如何消釋耶 答
T2213_.58.0044c03: 曰。汝執常途顯教權門之意致此難。雖顯
T2213_.58.0044c04: ナリト法花涅槃等實大乘念惠常住。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: 智惠亦復然云云顯極猶然。何況眞言表徳之
T2213_.58.0044c07: 實談耶。夫常途淺略學者起心動念
T2213_.58.0044c08: 無念以究竟。誠是不知本有曼荼羅
T2213_.58.0044c09: 故也。然念有善念惡念。惠有正惠邪惠。惡
T2213_.58.0044c10: 念邪惠。一向可棄捨。善念正惠不可捨。所謂
T2213_.58.0044c11: 觀念諸佛三摩地故。還亦諸佛護念玉フ
T2213_.58.0044c12: 行者之時。以感應之因縁故成不思議之
T2213_.58.0044c13: 妙用。如實正慧明朗故。直住本有圓明之月
T2213_.58.0044c14: 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
T2213_.58.0044c16: 即覓増長不可得也。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。眞正修行者先正念増
T2213_.58.0044c19: 至於究竟。如人學射。久習純熟&MT06279;
T2213_.58.0044c20: 更無心想。行住與定倶。不怕不畏。起心
T2213_.58.0044c21: スレハ虧於進學云云以此思彼。常途顯
T2213_.58.0044c22: 略之學人。多懼起心動念專守無念寂靜。
T2213_.58.0044c23: 罷息安住。雖然法界無盡期故念慮無息。
T2213_.58.0044c24: 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。強使ント念惠&MT06279;
T2213_.58.0044c28: 滅盡。是則令滅盡曼荼羅聖衆。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但至涅槃經
T2213_.58.0045a03: 等文者。皆是顯教所説修因感果之智也。何
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_.58.0045a08: 問曰。以何得知念惠是曼茶羅具體&T069222;。然者
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。一一皆悉莫ト云&T069222;有下品所説
T2213_.58.0045a12: 曼茶羅具體。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云云誠有所
T2213_.58.0045a14: 由。委悉不釋之更問
T2213_.58.0045a15: 二從眞語下。明四種言音中。眞語如語不妄
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: 是大圓鏡智自他三密周遍&MT06279;法界。三
T2213_.58.0045a19: 世常住不動不壞。故云不動。然此智
T2213_.58.0045a20: 諸法。性相眞實不虚故。從此智所出音聲
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。鏡之喩也云云次寶生
T2213_.58.0045a24: 是即平等性智也。平等性智者。彼大圓鏡智
T2213_.58.0045a25: 自他諸法。一如平等如如同一也。所
T2213_.58.0045a26: 一體速疾力三昧是也。故從此智所出音
T2213_.58.0045a27: 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。名曰平等性智云云次阿彌陀者。此云
T2213_.58.0045b01: 無量壽。即是大日如來常恒三世之惠令
T2213_.58.0045b02: 曰阿彌陀。此佛イフ&T069222;妙觀察智者。上
T2213_.58.0045b03: 察無上菩提本源内證之境界。下觀知六道
T2213_.58.0045b04: 生死流轉苦海之衆生。妙不妄不
T2213_.58.0045b05: 謬故。從此所出音聲名曰不妄也。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: 爲名云云次不空成就者。自利利他之作業成
T2213_.58.0045b08: 就不空故。此智云成所作智。然&MT06279;此智所照
T2213_.58.0045b09: 皆悉畢竟空寂&MT06279;不生不滅之一法。更不見
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以是
T2213_.58.0045b15: 等義故。四佛音聲云眞語如語不妄不異之
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。束大日無量萬徳
T2213_.58.0045b22: 以爲四佛。束四佛以爲大日。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: 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依此文證作是
T2213_.58.0045b28: 説也
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: 者有不知者云云大師二教論中亦引此文
T2213_.58.0045c07: 釋密號名字等也。但披論委檢之
T2213_.58.0045c08: 四從舊譯下擧舊簡非中。舊譯云呪者。問
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。是故曰呪云云又大論五
T2213_.58.0045c13: 十八云。大明呪者。諸外道聖人有種種呪
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能隨
T2213_.58.0045c17: 欲瞋恚。自在作惡。是般若波羅蜜能滅
T2213_.58.0045c18: 定佛道涅槃諸著。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故知
T2213_.58.0045c20: &MT06279;諸外道仙人等呪術之法。内法亦名呪
T2213_.58.0045c21: 也。故云非正翻也云云
T2213_.58.0045c22: 三從此品下。明辨大意中。自分爲七。初總
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
T2213_.58.0045c26: 初中。此品者。今指此住心品也。統論經之
T2213_.58.0045c27: 大意者。具縁品以下三十品大意皆此品中
T2213_.58.0045c28: 説之故云爾也
T2213_.58.0045c29: 問曰。何等法今經大意耶 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。而説毘盧
T2213_.58.0046a03: 遮那如來三身果位ナリト。名爲三句法門。我等
T2213_.58.0046a04: 身口意業。大日如來身口意。無二無別&MT06279;
T2213_.58.0046a05: 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。説五大爲胎藏界五
T2213_.58.0046a08: 佛故。一切衆生自本際以來成就兩部五智
T2213_.58.0046a09: 。示衆生當體即法性塔&MT06279;。而兩部曼荼
T2213_.58.0046a10: 此法性塔。能住所住一體平等無二無
T2213_.58.0046a11: ナリト。是爲五智五大圓滿具足義。一切
T2213_.58.0046a12: 衆生行住座臥威儀作業。即是欲觸愛慢三
T2213_.58.0046a13: 摩地。a@aa@ma@h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
T2213_.58.0046a15: &MT06279;欲觸愛慢三摩地振舞a@aa@ma@h四點
T2213_.58.0046a16: 一切衆生&MT06279;欲觸愛慢三摩地振舞a
T2213_.58.0046a17: @aa@ma@h四點故。我等行住坐臥威儀作業。
T2213_.58.0046a18: 皆悉説佛行佛所作ナリト。是名爲四點成就
T2213_.58.0046a19: 也。如是等法門皆於今品中表之也
T2213_.58.0046a20: 問曰。若然者經如何説耶 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_.58.0046a24: 遮那如來加持故。奮迅示現身無盡莊嚴藏
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_.58.0046a26: 別。如是一切智智離一切分別。無分別無無
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。以梵經意説
T2213_.58.0046b01: 四點功徳也。如是等經文。是説三句三平
T2213_.58.0046b02: 等六大法界四點成就
T2213_.58.0046b03: 問曰。以何得知以如是等法門爲ト云&T069222;今經
T2213_.58.0046b04: 之大意云何 答。疏云。略明三句大宗竟。即
T2213_.58.0046b05: 統論一部始終云云故知三句法門是一經之
T2213_.58.0046b06: 大意也。復疎釋三平等法門云。則此經之大
T2213_.58.0046b07: 意也云云明知是亦今經大意也。復疎家釋
T2213_.58.0046b08: 金剛手讃嘆文云。金剛手説此五喩。即是
T2213_.58.0046b09: 發起下文五字義也云云下文者。指悉地出現
T2213_.58.0046b10: 品。五字者。彼品所説五字眞言也更問然大師
T2213_.58.0046b11: &MT06279;。毘盧遮那經以五字眞言爲宗云云
T2213_.58.0046b12: 是亦今經大意也。説四點功徳如上。至
T2213_.58.0046b13: 下品祕密曼荼羅品説之。又至五問答結
T2213_.58.0046b14: 此義。故知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。蓋如此乎云云已上總
T2213_.58.0046c03: 標大意了
T2213_.58.0046c04: 二從所下。明指衆生自心中。衆生等者。言
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
T2213_.58.0046c08: 三從即是下。明一切智智中。即是一切等
T2213_.58.0046c09: 者。言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
T2213_.58.0046c11: 體速疾力三昧之智惠。一念識知
T2213_.58.0046c12: 遍法界三種世間一切諸法。故云一切智。
T2213_.58.0046c13: 然云&T069222;智智者。知本有一切諸法。知縁起
T2213_.58.0046c14: 一切萬法。故云一切智智也。若眞言行者
T2213_.58.0046c15: 此一切智智。設雖修無量之萬行。皆悉
T2213_.58.0046c16: 墮在シテ九種之空城。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故知若離一切
T2213_.58.0047a14: 智智。終無成一大事因縁也。所謂一切智
T2213_.58.0047a15: 智者。悲智平等利他利生スル三世常
T2213_.58.0047a16: 悲智。名爲一切智。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。故縁起即本有。本有
T2213_.58.0047a19: 即縁起&MT06279;。而無二無別也。知本有故
T2213_.58.0047a20: 自證三菩提。知ルカ縁起故大悲方便
T2213_.58.0047a21: 爰以理趣經云。菩薩勝惠 乃至盡トモ
T2213_.58.0047a22: 死 恒&MT06279;衆生利而不趣涅槃云云 如
T2213_.58.0047a23: 實了知名爲一切智者。是則次第轉釋也。如
T2213_.58.0047a24: 實者。諸法眞實體者是六大法界也。然
T2213_.58.0047a25: 六大法界實知六大法界故。云如實了知
T2213_.58.0047a26: 也。所謂本有縁起三種世間一切諸法。皆
T2213_.58.0047a27: 悉知六大法界ナリト。乃至微塵許リモ誤。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。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
T2213_.58.0047b03: 諸法。今以一切智惠門入一切種觀一切
T2213_.58.0047b04: 法。名一切智云云若如是知ルヲ名一切智人。
T2213_.58.0047b05: 若如是不ルヲハ知不爲一切智者也。故大論五
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_.58.0047b08: 問智總有幾數耶 答如顯教者。立三智四
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_.58.0047b17: 問曰。四智者如何 答曰。五智中除法界體
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_.58.0047b24: 問曰。若然者此十一智。是何等人所得智耶
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又云。十種智所不
T2213_.58.0047b27: 能知。以如實智故能知云云是等皆悉顯教所
T2213_.58.0047b28: 説智也
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: 乃至無量無邊而成塵數曼荼海會聖衆。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
T2213_.58.0047c09: 四從是下。明眞語爲門中。是故者抑上之言
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&MT06279;而離虚妄故云眞。以此
T2213_.58.0047c13: 三密之知見。語一切衆生故云語。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。彼大圓鏡智自他
T2213_.58.0047c18: 三密今爲門。能通入三密之本際故也
T2213_.58.0047c19: 問眞語爲門云云然者爲當體即門ナリトヤ。爲當
T2213_.58.0047c20: 所入能入之門ナリトヤ如何 答曰。當體
T2213_.58.0047c21: 即門也。門之外不論寶所也
T2213_.58.0047c22: 問曰門以能通爲義。然者爲所入能入
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龍猛釋論云。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: 云云又慈行釋摩訶衍分齊云。又門法各
T2213_.58.0047c28: 十異名アリ。唯法第八摩訶衍。門無
T2213_.58.0047c29: 名。如云八者名摩訶衍義云云又云。此論前
T2213_.58.0048a01: 後。門法對辨。並無一字明文顯説。能入之
T2213_.58.0048a02: 門名摩訶衍云云此等本末文能入所入大
T2213_.58.0048a03: 。然今此論是居セル顯密之兩際至極大乘
T2213_.58.0048a04: 也。何設假説之問答耶。明知今眞語爲門
T2213_.58.0048a05: 者。是則爲所入之能通ナリト云&T069222;也。然者云
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。雖能入所入各別。表徳實
T2213_.58.0048a08: 能入之外無所入。所入之外無能入。離
T2213_.58.0048a09: 方便無實體。離實體無方便。故釋ニハ
T2213_.58.0048a10: 約諸法令識其心。又云即以平等身口意祕
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。故名平等ト云云今此文意
T2213_.58.0048a18: 以三平等而爲門。還入三平等之處故。能
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。菩薩聞是心則退沒。以
T2213_.58.0048a24: 是故佛説三昧門。入トキ一門中。攝無量三
T2213_.58.0048a25: 。如牽ケハ一角衣皆得云云此等文
T2213_.58.0048a26: 。皆悉説門即實相方便即實體ナリト也。但
T2213_.58.0048a27: 至釋論等文者。彼以教門施設故。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_.58.0048b01: 施設也。若據實義者。三十三種門法並是大
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: 入故名爲體云云既言以眞如體而爲其門
T2213_.58.0048b06: 眞如體豈非當體耶。又云。如是能所十六
T2213_.58.0048b07: 法相。遍滿遍滿平等平等。一味一相。皆
T2213_.58.0048b08: 無差別云云此等文意論實義時者。全
T2213_.58.0048b09: 不可有能所門法之分別也。今亦如此。遮
T2213_.58.0048b10: 情門之時爲誘引中下機雖論能入所
T2213_.58.0048b11: 入。表徳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: 論實義者。表徳之實相有何軌摸耶。
T2213_.58.0048b14: 故眞語爲門者。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: a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@a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a@m
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a@h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
嚴淨心佛國者大智
AM+uH是則北方具足方便
究竟圓滿之位也
T2213_.58.0048b23: 以上中因次第。依祕藏記是從果向因之
T2213_.58.0048b24: 義也。所以然者。從中臺出四葉故。以無
T2213_.58.0048b25: a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a字爲東
T2213_.58.0048b27: 方。以第五衆點具足AM+uH字爲中臺。三十流
T2213_.58.0048b28: 曼荼羅皆以如是圖畫。是從因向果之
T2213_.58.0048c01: 意也。然如是四點是皆本有淨菩提心之上
T2213_.58.0048c02: 本有四徳也。所謂字輪品疏云。如
T2213_.58.0048c03: 菩提心。若傍角加畫。即是行也。此是菩
T2213_.58.0048c04: 提心并行也。若上加點者。即是菩提心并
T2213_.58.0048c05: 大空ナリ。離一切相成菩提也。若阿字
T2213_.58.0048c06: 二點。即是菩提心。并除一切障涅槃也
T2213_.58.0048c07: 四字皆悉云即是菩提心。是則字體a
T2213_.58.0048c08: 也。所謂本有理智一如六大法界也。此六
T2213_.58.0048c09: 大法界之淨菩提心經於四處裝束スル因行
T2213_.58.0048c10: 證入也。故知今復如是。自心者本有淨
T2213_.58.0048c11: 菩提心無點阿字也。發菩提者本有淨菩
T2213_.58.0048c12: 提心之上本有無作發心也。第二句即心
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本有無作之萬行也
T2213_.58.0048c15: 傍角點
是也
第三句見心正等覺者。心之一字
T2213_.58.0048c16: 本有淨菩提心無點阿字也。見正等覺之
T2213_.58.0048c17: 四言本有淨菩提心之上本有無作正覺也
T2213_.58.0048c18: 上空點
是也
第四句證心大涅槃者。心之一字者本
T2213_.58.0048c19: 有淨菩提心無點阿字也。證大涅槃之四言
T2213_.58.0048c20: 本有淨菩提心之上本有無作之大涅槃也
T2213_.58.0048c21: 傍二點
是也
第五句發起心方便者。心之一字是本
T2213_.58.0048c22: 有淨菩提心也。發起方便之四言本有淨菩
T2213_.58.0048c23: 提心無作ノ大悲也。第六句嚴淨心佛國
T2213_.58.0048c24: 者。心之一字者本有淨菩提心也。嚴淨心佛
T2213_.58.0048c25: 國之四言本有淨菩提心之上本有無作大
T2213_.58.0048c26: 智也。此兩句合シテ第五衆點具足也。
T2213_.58.0048c27: 上來六句皆心者本有六大法界之三世
T2213_.58.0048c28: 常恒任運無作威儀作業也。爰以悉地出現
T2213_.58.0048c29: 品中説二明。所謂五字明四字眞言也。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: 大法界也更問四字眞言者。彼六大法界任運
T2213_.58.0049a03: 無作威儀作業因行證入是也。是則六大法
T2213_.58.0049a04: 界之三世常恒任運無作振舞名發心名
T2213_.58.0049a05: 修行名成正覺名證涅槃也。故知六大法
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振舞從縁而顯。起滅
T2213_.58.0049a08: 邊際不可得也。抑所言六大法界者唯是直
T2213_.58.0049a09: 一切衆生色心實相也。上從大日遍照下
T2213_.58.0049a10: マテ阿鼻苦生平等具足&MT06279;無有差別。是名
T2213_.58.0049a11: 一體速疾力三昧。所言四點功徳者。更
T2213_.58.0049a12: 別物唯是一切衆生行住坐臥威儀作業
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。誰人何不行四
T2213_.58.0049a15: 點之功徳。不住欲觸愛慢之三摩地。然則
T2213_.58.0049a16: 諸佛與異生同等振舞四點功徳。平等
T2213_.58.0049a17: 欲觸愛慢。故知一切衆生自本以來三世常
T2213_.58.0049a18: &MT06279;佛行佛所作。振舞因行證入之四
T2213_.58.0049a19: 。衆生不&MT06279;覺知之妄起自他彼此之分
T2213_.58.0049a20: 別。成就種種不實業。流轉五道六道。諸佛
T2213_.58.0049a21: 如實覺知之。入三平等句之奧源住三世
T2213_.58.0049a22: 常恒之法樂。迷與悟。苦與樂。唯有
T2213_.58.0049a23: 不知。如來之舊迅設教之元意專此。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
T2213_.58.0049b03: 能住之人也。心者心王之己體。是所住之地
T2213_.58.0049b04: 也。言三劫六無畏十住心等心數諸法安住
T2213_.58.0049b05: 心王阿字大地也。是以入祕密曼荼羅位品
T2213_.58.0049b06: 意。心王之大壇地心數諸尊安住スル。此
T2213_.58.0049b07: 意也。一云。心者能住也。住者所住也。言
T2213_.58.0049b08: 數諸尊之身中心王大日尊住在スルカ故也。以
T2213_.58.0049b09: 上兩義何雖有其謂。以初義爲師傳。是
T2213_.58.0049b10: 則相應於曼荼羅故也
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praviz@ama@m
T2213_.58.0049b13: taradavalini@s@tacita。鉢羅二合尾捨ヲハ言入。
T2213_.58.0049b14: 曼荼羅ヲハ言眞言。娜嚩二合ヲハ言門。底瑟吒ヲハ
T2213_.58.0049b15: 言住。悉他ヲハ言心也。其一一字義不遑具述。
T2213_.58.0049b16: 品者顯品類衆多也
T2213_.58.0049b17: 妙印鈔卷第三
T2213_.58.0049b18:   御本云元徳二年
潤六月三日加點了
T2213_.58.0049b19:  沙門阿寂六十一 
T2213_.58.0049b20:
T2213_.58.0049b21:
T2213_.58.0049b22:
T2213_.58.0049b23:
T2213_.58.0049b24: 妙印鈔卷第四
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_.58.0049b27: 四從入眞下。明三密要行中。自四。一總明
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
T2213_.58.0049c01: 初中。略有三事者。夫眞言行者修行之方軌
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所住密印
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: 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: 天月浮於行者心水。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&T069222;萬法所依。譬如如意珠出生スルカ
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&MT06279;。遍滿
T2213_.58.0049c28: 遍滿無二無別故。如來所滿足十地波羅
T2213_.58.0049c29: 蜜刹那成就圓滿シテ。全不經劫數。故云乃
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [Prev+100] [Prev] 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 [Next] [Next+100] [Last] [行番号:/]   [返り点:/] [CITE]