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大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58

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T2213_.58.0082a01: 心所趣。以一切至處道智力。分別籌量衆生
T2213_.58.0082a02: 解脱門。以宿命智力分別衆生先所從來。以
T2213_.58.0082a03: 生死智力。分別衆生生處好醜。以漏盡智
T2213_.58.0082a04: 力。分別籌量衆生得涅槃。佛用是十種力
T2213_.58.0082a05: 度脱衆生。審諦不錯皆得具足。以是故佛
T2213_.58.0082a06: 雖有無量力。但説此十力云云各對一佛刹微
T2213_.58.0082a07: 塵等者。所言一佛刹者。且有二義大小別
T2213_.58.0082a08: 故。若依小乘等所談者。常應佛所生之土
T2213_.58.0082a09: 者一大三千世界是也。若依大乘意者。以如
T2213_.58.0082a10: 恒河沙三千大千世界爲一佛土。所謂大論
T2213_.58.0082a11: 第三十八云。佛國者十方如恒河沙等諸三
T2213_.58.0082a12: 千大千世界。是名一佛土云云同論第九十二
T2213_.58.0082a13: 云。佛土者百億日月百億須彌山百億四天
T2213_.58.0082a14: 王等諸天。是名三千大千世界。如是無量
T2213_.58.0082a15: 無邊三千大千世界。名爲一佛土文又華嚴
T2213_.58.0082a16: 經第五説相亦如是。故知ヌ今所言一佛刹
T2213_.58.0082a17: 者。非小乘所談一佛土。大乘所談一佛刹
T2213_.58.0082a18: 也。故直指大論也。然者實此一佛刹土者盡
T2213_.58.0082a19: 空法界。豈其中微塵數算數譬喩所量之境
T2213_.58.0082a20: 界耶云云然此毘盧遮那内説之徳者。指如來
T2213_.58.0082a21: 内證之四種法身之境界。若非加持力出現
T2213_.58.0082a22: 無由。故云以加持故從一一智印各現執金
T2213_.58.0082a23: 剛身云云形色性類者。形者方圓好醜等。色
T2213_.58.0082a24: 者青黄赤白等也。性類者。或有智増爲性。或
T2213_.58.0082a25: 有悲増爲性。或有悲智齊等爲性。如此有
T2213_.58.0082a26: 無量之性類表像。故云形色性類皆表像也
T2213_.58.0082a27: 云云各隨本縁性欲者。各明隨衆生本縁性
T2213_.58.0082a28: 欲引攝成就也。若諸行人慇懃修習等者。明
T2213_.58.0082a29: 行者得益之相。行者等者。總指眞言行人。慇
T2213_.58.0082b01: 懃修習者。如即身義等所説。晝夜四時精進
T2213_.58.0082b02: 修行等也。能令三業同於本尊者。明三密平
T2213_.58.0082b03: 等之妙行。所謂結觀音印誦觀音眞言住觀
T2213_.58.0082b04: 音本誓之時。行者所具本來常住自性清淨
T2213_.58.0082b05: 妙蓮不染觀自在尊。即由此加持故速疾顯
T2213_.58.0082b06: 現。已成ノ觀音三密周遍法界。自成ノ觀音三
T2213_.58.0082b07: 密周遍法界。又一切衆生本來觀音三密周
T2213_.58.0082b08: 遍ス法界。已成如今成。今成如當成。當成亦
T2213_.58.0082b09: 如今成。今成亦如已成。平等平等互相渉
T2213_.58.0082b10: 入。入我我入不可思議。譬如帝網。如此住不
T2213_.58.0082b11: 思議加持之時。一成一切成一覺一切覺。故
T2213_.58.0082b12: 即從此一門通入普門法界。故云從此一門
T2213_.58.0082b13: 得入法界即是普入一切法界門也。今且ク付
T2213_.58.0082b14: 觀音一尊略作此釋。兩部曼荼羅一一諸尊
T2213_.58.0082b15: 引攝成就。類例可知耳。三平等之義具如下
T2213_.58.0082b16: 記之云云
T2213_.58.0082b17: 妙印鈔卷第七
T2213_.58.0082b18:   御本云元徳二年庚
午		潤六月十日加點畢
T2213_.58.0082b19: 　沙門阿寂六十一　
T2213_.58.0082b20:   建武四年丁丑三月十八日　明金之
T2213_.58.0082b21:
T2213_.58.0082b22:
T2213_.58.0082b23:
T2213_.58.0082b24: 妙印鈔卷第八
T2213_.58.0082b25: 　沙門阿寂紀　
T2213_.58.0082b26:   釋入眞言門住心品第一之餘經第一
疏第一
T2213_.58.0082b27: 四從次列下。明釋菩薩衆中。自有六。一明
T2213_.58.0082b28: 別表。二明結前生後。三明例同。四明有内
T2213_.58.0082b29: 大眷屬。五明釋四大菩薩。六明釋諸大菩薩
T2213_.58.0082c01: 義矣
T2213_.58.0082c02: 初中。四聖者普彌文除四也。此四大菩薩。十
T2213_.58.0082c03: 地究竟非三賢之分。主掌佛身四徳。爲大悲
T2213_.58.0082c04: 萬徳之上分。故云而爲上首耳
T2213_.58.0082c05: 二從前明下。明結前生後中。前明諸執者指
T2213_.58.0082c06: 十九執金剛等。一向是如來智印者。智慧
T2213_.58.0082c07: 爲シテ表面現金剛忿怒相。故且云爾也。今此
T2213_.58.0082c08: 菩薩義兼定惠者。如此諸菩薩内智ハ如執金
T2213_.58.0082c09: 剛。外儀ニ示慈悲。故云義兼定惠也。前名執
T2213_.58.0082c10: 金剛。今曰菩薩。故云別受名也
T2213_.58.0082c11: 問。十九執金剛中已有大智大悲。何故今
T2213_.58.0082c12: 云一向是如來智印耶　答。彼執金剛雖有
T2213_.58.0082c13: 悲智。是即大智カ之家ノ大悲故。從ヘテ勝。且云
T2213_.58.0082c14: 爾也。非再往分別耳　問曰。有何故兼定惠
T2213_.58.0082c15: 耶　答。定名能滅寂靜。惠名正見正知。如
T2213_.58.0082c16: 涅槃第二十八云。毘婆舍那。名爲正見名了
T2213_.58.0082c17: 見。名能見曰遍見。名次第見名別相見。是
T2213_.58.0082c18: 名爲惠。奢摩陀者。爲能滅曰能調。曰寂靜
T2213_.58.0082c19: 曰遠離。曰能清。是名爲定云云故知非惠者
T2213_.58.0082c20: 正見正知スルニ諸法無由。非定者斷滅煩
T2213_.58.0082c21: 惱安住寂靜無由。是故定惠具足自利利
T2213_.58.0082c22: 他圓滿ス。同第二十九廣ク説。要覽人見之云云
T2213_.58.0082c23: 　又兼慈悲者。如此四菩薩是即慈悲喜捨四
T2213_.58.0082c24: 無量心也。今擧二攝二也。然於一菩薩又有
T2213_.58.0082c25: 具四無量心。故云兼慈悲也云云　問曰何
T2213_.58.0082c26: 名慈悲耶　答。地論第二云。慈者同與喜樂
T2213_.58.0082c27: 因果故。悲者同拔憂苦因果故云云私云。同
T2213_.58.0082c28: 者。於違愛怨親之境平等故云同。故論第十
T2213_.58.0082c29: 一云。慈心者。於怨衆生中起慈心説法故云云
T2213_.58.0083a01: 今此菩薩等。以如此大慈大悲利益衆生。不
T2213_.58.0083a02: 如執金剛。故云故別受名也
T2213_.58.0083a03: 三從亦下。明例同中。亦是毘盧遮那者。前ニ
T2213_.58.0083a04: 云十九執金剛等内證ト故。此四大菩薩等
T2213_.58.0083a05: 可謂非内證功徳歟。故例同前執金剛作
T2213_.58.0083a06: 此釋也。其義自可見現爲一善知識身者。如
T2213_.58.0083a07: 此無量無邊不可説不可説不可説展轉佛刹
T2213_.58.0083a08: 微塵數ノ諸尊聖衆ハ。皆是一一ニ爲衆生一善
T2213_.58.0083a09: 知識身也。無一尊非法界通入之導師。故
T2213_.58.0083a10: 云現爲一善知識身也
T2213_.58.0083a11: 問曰。云何名爲善知識耶　答。於善知識可
T2213_.58.0083a12: 有無量差別。或有以十善戒行等事善。而
T2213_.58.0083a13: 知識ト&MT06279;於衆生ニ出三惡道等。或有以四諦十
T2213_.58.0083a14: 二因縁法。知識於衆生出三界六道。或有以
T2213_.58.0083a15: 唯識唯心之教法。知識於衆生令證人法二
T2213_.58.0083a16: 空。或有振八不之絶釼令遊澄湛之海上。或
T2213_.58.0083a17: 有開一實之花臺示境智之菓。或有懸海印
T2213_.58.0083a18: 之實鏡顯舊來之正覺。如是重重無盡不可
T2213_.58.0083a19: 勝計。雖然此等猶對治心外之客塵。未示
T2213_.58.0083a20: 室内之寶玉。今所言善知識者。是即直知識&MT06279;
T2213_.58.0083a21: 一切衆生本來常住功徳之寶處ヲ。令開示無
T2213_.58.0083a22: 盡莊嚴之萬徳也。凡始メ從種毫末之少善。
T2213_.58.0083a23: 終リ至十一地之佛果。諮詢スルニ其根源莫非善
T2213_.58.0083a24: 知識之恩力。是故善識求南摧身骨。終於彌
T2213_.58.0083a25: 勒寶鏡樓閣。拜微塵數等善知識。常啼訪
T2213_.58.0083a26: 東捨命根。當於曇無莊嚴宮殿。得畢竟獨
T2213_.58.0083a27: 空善知識。故法花經云。成等正覺廣度衆
T2213_.58.0083a28: 生。皆因提婆達多善知識故云云
T2213_.58.0083a29: 問善知識可爾。何名惡知識耶　答。邪見爲
T2213_.58.0083b01: 正見不善爲善等是也。夫惡知識ハ。今所教
T2213_.58.0083b02: 雖叶テ所樂ニ易ト信行。終墮黒暗受難忍之劇
T2213_.58.0083b03: 苦。譬如毒氣之咁味。善知識ハ今所教雖違所
T2213_.58.0083b04: 樂難信行。終證明朗受無上之法樂。譬如藥
T2213_.58.0083b05: 草之苦辛。故阿含經云。値善知識者如初
T2213_.58.0083b06: 日之月。値惡知識者如十六之月云云
取意		又涅
T2213_.58.0083b07: 槃經云。如空中月從初一日至十五日漸漸
T2213_.58.0083b08: 増長。善知識者亦復如是。令初學人漸遠惡
T2213_.58.0083b09: 法増長善法云云
T2213_.58.0083b10: 問曰。若然者如此惡知識。當世有之耶　答
T2213_.58.0083b11: 諸國七道充滿。不可勝計也
T2213_.58.0083b12: 問曰。若然者何輩是耶　答監眞言之反
T2213_.58.0083b13: 成就。謗天台之法花宗。亂ル宗門之暗證人。
T2213_.58.0083b14: 假ル念佛之一向衆等。是也。如此之輩自損
T2213_.58.0083b15: 損他。現前之果報沇滅。來世劇苦無極耳
T2213_.58.0083b16: 四從又般下。明内大眷屬中。般若釋論者。彼
T2213_.58.0083b17: 論第三十三引本經云。欲給侍諸佛欲爲諸
T2213_.58.0083b18: 佛内眷屬。欲得大眷屬。欲得菩薩眷屬。欲
T2213_.58.0083b19: 淨報大施。當學般若波羅蜜云云已上
經文		同卷釋
T2213_.58.0083b20: 云。欲爲諸佛給侍者。如釋迦文佛未出家
T2213_.58.0083b21: 時。車匿給使優陀耶戲笑。瞿毘耶輸陀等諸
T2213_.58.0083b22: 婇女爲内眷屬。出家六年苦行時。五人給
T2213_.58.0083b23: 侍。得道時。彌喜羅陀須那刹多羅阿難密跡
T2213_.58.0083b24: 力士等是名内眷屬。大眷屬者。舍利弗目
T2213_.58.0083b25: 連摩訶迦葉須菩提迦旃延富樓那阿泥盧
T2213_.58.0083b26: 豆等諸聖人。及彌勒文殊師利魃陀婆羅。諸
T2213_.58.0083b27: 阿毘跋致一生補處菩薩等。是名大眷屬文
T2213_.58.0083b28: 阿毘跋致者梵語也。此云不退也。問曰。於
T2213_.58.0083b29: 何位得此阿毘跋致之位耶　答於不退有大
T2213_.58.0083c01: 小乘不同。經經異説不可定列歟。瓔珞經
T2213_.58.0083c02: 云。修行十信得入十住。到第七住常住不
T2213_.58.0083c03: 退。自此七住以前名爲退分云云此ハ聞ヘタリ七住
T2213_.58.0083c04: 已前ハ退位七住已上不退ト也。又同經云。始
T2213_.58.0083c05: 入空界住空性位云云仁王經云。入理般若名
T2213_.58.0083c06: 爲住云云此等ハ聞タリ自初住得ト不退也。法
T2213_.58.0083c07: 花疏云。十住是證不退。十行是位不退。十
T2213_.58.0083c08: 迴向是行不退。十地念不退文已上大乘經所
T2213_.58.0083c09: 説如此。小乘所談非今所要耳
T2213_.58.0083c10: 問。若然者不退菩薩行類相貌如何　答曰。
T2213_.58.0083c11: 大論七十三引大品云。須菩提言世尊。復
T2213_.58.0083c12: 以何行類相貌故知是阿鞞跋致菩薩摩訶
T2213_.58.0083c13: 薩。佛告須菩提。若一切法無行無類無相
T2213_.58.0083c14: 貌。當知是阿毘跋致菩薩摩訶薩文又云。復
T2213_.58.0083c15: 次菩薩初發心來所行因縁所得果報。是阿
T2213_.58.0083c16: 毘跋致受記必當作佛。如人受職已得印信
T2213_.58.0083c17: 心無復疑文又云。復次須菩提。常人身中有
T2213_.58.0083c18: 八萬戸蟲侵食其身。是阿毘跋致菩薩身無
T2213_.58.0083c19: 是蟲文又云。復次須菩提。惡魔於阿毘跋致
T2213_.58.0083c20: 菩薩所化作八大地獄。一一地獄中有千億
T2213_.58.0083c21: 萬菩薩。皆被燒煮受諸辛酸苦毒。語菩薩
T2213_.58.0083c22: 言。是諸菩薩皆是阿鞞跋致。佛所授記墮大
T2213_.58.0083c23: 地獄中。汝若爲佛授阿毘跋致記者。當入是
T2213_.58.0083c24: 大地獄中。佛爲授汝地獄記。汝不如還捨
T2213_.58.0083c25: 菩薩心。可得不墮地獄得生天上。須菩提
T2213_.58.0083c26: 是菩薩見此事聞此事。心不動不疑不驚。作
T2213_.58.0083c27: 是念。阿鞞跋致菩薩若墮地獄畜生餓鬼中
T2213_.58.0083c28: 終無是處。須菩提。以是行類相貌。當知是
T2213_.58.0083c29: 名阿鞞跋致菩薩云云故知ヌ有如此相貌名
T2213_.58.0084a01: 曰阿毘跋致。是即三賢十地共名爲阿毘跋
T2213_.58.0084a02: 致也　一生補處者。十地滿足&MT06279;。淨佛國土
T2213_.58.0084a03: 成就衆生圓滿備足ス。故爲諸佛所授記生都
T2213_.58.0084a04: 率天上。從此天下可受下地之一生。故云一
T2213_.58.0084a05: 生補處。又云三生菩薩。謂今現在受記生。天
T2213_.58.0084a06: 上生。下地生。此云三生也。故大論第三十
T2213_.58.0084a07: 八云。問曰。三生菩薩何以不廣度衆生。要
T2213_.58.0084a08: 生佛前。答曰。是菩薩所度已多。今垂欲成
T2213_.58.0084a09: 佛應在佛前。所以者何非但度衆生得成佛。
T2213_.58.0084a10: 諸佛深法應當聽聞故文
T2213_.58.0084a11: 問。何故補處菩薩必生兜率天上耶　答。有
T2213_.58.0084a12: 種種所由故。必生彼天也。故大論第三十
T2213_.58.0084a13: 八云。問曰。三生菩薩何以但生兜率天上。不
T2213_.58.0084a14: 生餘處。答曰。若在他方世界來者。諸長壽
T2213_.58.0084a15: 天龍鬼神。求其來處不能知。則生疑心謂
T2213_.58.0084a16: 爲幻化。若在人中死人中生然後作佛者。人
T2213_.58.0084a17: 起輕慢天則不信。法應天來化人。不應人化
T2213_.58.0084a18: 天也。是故天上來生。則是從天爲人。人則
T2213_.58.0084a19: 敬信。無色界中無形。不得説法故不在中生。
T2213_.58.0084a20: 色界中雖有色身可爲説法。而深著禪味不
T2213_.58.0084a21: 能大利益衆生故。是故不在中生。下三欲
T2213_.58.0084a22: 天深厚結使麁心錯亂。上二天結使既厚心
T2213_.58.0084a23: 濡不利。兜率天上結使薄心濡利。常是菩薩
T2213_.58.0084a24: 住處。譬如太子將登王位。先於靜室七日
T2213_.58.0084a25: 齊潔。然後登正殿受王位。補處菩薩亦如
T2213_.58.0084a26: 是。兜率天上如齊處。於彼末後受天樂。壽
T2213_.58.0084a27: 終來下末後受人樂。便成阿毘三佛。無量百
T2213_.58.0084a28: 千萬億諸天圍繞來生是間。以菩薩先常於
T2213_.58.0084a29: 無始生死中往反天上人間。是末後天身不
T2213_.58.0084b01: 復更來生天。是故咸皆侍送。菩薩於彼壽
T2213_.58.0084b02: 盡當下作佛。諸天壽有盡者不盡者。不盡
T2213_.58.0084b03: 者作願下生爲菩薩檀越。復次諸天下者欲
T2213_.58.0084b04: 常侍衞菩薩。以有百億怨恐來惱亂菩薩故。
T2213_.58.0084b05: 此菩薩生人中厭老病死。出家得阿耨菩
T2213_.58.0084b06: 提文佛加持身者。佛者指本地法身。加持身
T2213_.58.0084b07: 者此佛加持住處也。所謂受用智身也。持如
T2213_.58.0084b08: 來密印者。祕密金剛之智ヲ名云密印。是印
T2213_.58.0084b09: 持決定不可改轉義也。故法華玄一云。印是
T2213_.58.0084b10: 楷定不可改易云云故云爾也。名内眷屬者。心
T2213_.58.0084b11: 内所證萬徳故云内眷屬也。大悲方便等者。
T2213_.58.0084b12: 現普門隨類之形。以普門隨類之音説普
T2213_.58.0084b13: 門隨類之法。開普門隨類之悟。普攝受盡空
T2213_.58.0084b14: 法界無量衆生。故云大悲方便普門攝受無
T2213_.58.0084b15: 量衆生也。輔謂助也。佐猶資也。助資如來
T2213_.58.0084b16: 法王。譬如世間月卿雲客資助君王務普
T2213_.58.0084b17: 治天下。故云輔佐法王行如來事也。是即
T2213_.58.0084b18: 法譬交擧也。故大品云者。如釋論三十三引
T2213_.58.0084b19: 之。然今除前後二句引之云云
T2213_.58.0084b20: 五從普下。明釋四大菩薩中。自五。一釋普
T2213_.58.0084b21: 賢。二明慈氏。三釋妙吉祥。四釋除蓋障。五
T2213_.58.0084b22: 明總結矣
T2213_.58.0084b23: 初中。普是遍一切者是即五大也。賢是最妙
T2213_.58.0084b24: 善義者即是五智也。謂菩薩心者。此五智
T2213_.58.0084b25: 五大不二平等大菩提心。所謂六大法界也。
T2213_.58.0084b26: 所起願行及身口意悉皆平等遍一切處者。
T2213_.58.0084b27: 轉釋上ノ普之義也。純一妙善等者轉釋上ノ賢
T2213_.58.0084b28: 之義。是即一切衆生色心實相普賢大菩提。
T2213_.58.0084b29: 名之曰普賢菩薩也。論ニ勝義賢行願普三摩地
T2213_.58.0084c01: 菩
薩		爲戒。乃至成佛無時暫忘云云大師釋云。六
T2213_.58.0084c02: 大無礙常瑜伽等云云爰以此菩薩得潅頂
T2213_.58.0084c03: 持五古。可思之云云
T2213_.58.0084c04: 二從慈下。明釋慈氏中。佛四無量心者。所
T2213_.58.0084c05: 謂慈悲喜捨也。一切衆生皆悉具足如來藏。
T2213_.58.0084c06: 是故欲以我修三密功徳力故。使一切有情
T2213_.58.0084c07: 等同普賢菩薩。此曰慈無量心。如涅槃經
T2213_.58.0084c08: 第三十云。善男子。大慈大悲名爲佛性。何
T2213_.58.0084c09: 以故。大慈大悲常隨菩薩如影隨形。一切衆
T2213_.58.0084c10: 生畢定當得大慈大悲。是故説言一切衆生
T2213_.58.0084c11: 悉有佛性。大慈大悲者名爲佛性。佛性者名
T2213_.58.0084c12: 爲如來。大喜大捨名爲佛性云云今以慈爲稱
T2213_.58.0084c13: 首者。四無量心中以慈無量心爲初。故云
T2213_.58.0084c14: 爾也　是即自中臺如來藏性中生。以此慈
T2213_.58.0084c15: 普開示於一切衆生。不令斷絶毘盧遮那大
T2213_.58.0084c16: 慈之氏。故云能令一切乃至故曰慈氏也。是
T2213_.58.0084c17: 故彌勒受當作佛記爲補處菩薩。持&T069222;大悲
T2213_.58.0084c18: 五輪之妙塔。可思之
T2213_.58.0084c19: 三從妙下。明釋妙吉祥中。妙謂佛無上惠等
T2213_.58.0084c20: 者。如天台者。於本迹二門各立十妙。所謂
T2213_.58.0084c21: 迹門十妙者境智行位三因果國感神也。本
T2213_.58.0084c22: 門十妙者境智行位三説眷涅壽利也。今准
T2213_.58.0084c23: 例彼釋於兩部立十妙可釋之。所謂以彼
T2213_.58.0084c24: 迹門十妙爲胎藏界之義。以彼本門十妙爲
T2213_.58.0084c25: 金剛界之義。所以者何。彼經是今經之淺
T2213_.58.0084c26: 略分也。所謂境妙者本有常住五輪法界。是
T2213_.58.0084c27: 即妙住之境妙極之理也。故云境妙也。次智
T2213_.58.0084c28: 妙者是即般若菩薩之智體也。此菩薩是大
T2213_.58.0084c29: 日如來正法輪身。如中臺萬徳之境凾蓋相
T2213_.58.0085a01: 稱之智體也。是故所照之境既妙故。能照
T2213_.58.0085a02: 之智亦妙也。故云智妙。次行妙者是即心
T2213_.58.0085a03: 具萬行之行故。本極圓滿三密妙行是也。次
T2213_.58.0085a04: 位妙者所謂四重法界曼荼本來圓滿階級。
T2213_.58.0085a05: 心王心數互爲主伴之妙位。故云位妙。次三
T2213_.58.0085a06: 寶妙者。以四重曼荼之羯磨身爲佛寶。以四
T2213_.58.0085a07: 重法界法門身爲法寶。以六大和合爲僧寶。
T2213_.58.0085a08: 如此三寶本來成就本極本妙也。故云三寶
T2213_.58.0085a09: 妙也。次因妙者是即非因之因也。非彼始
T2213_.58.0085a10: 得修生之因。本來常住妙因隅角四菩薩是
T2213_.58.0085a11: 也。故云因妙也。次果妙者是即非果之果
T2213_.58.0085a12: 也。非彼修生顯得之果。本極本滿之妙果。所
T2213_.58.0085a13: 謂正方四佛是也。故云果妙。次國土妙者
T2213_.58.0085a14: 非彼四種佛土之境界。是即一切衆生自性
T2213_.58.0085a15: 清淨之妙蓮。本來常住花藏世界海是也。故
T2213_.58.0085a16: 云國土妙。次感應妙者。本尊妙應之天月
T2213_.58.0085a17: 明カニ。行者妙感之池水澄メリ。是故妙感妙應
T2213_.58.0085a18: 而成不思議之用。是即月不降降。本尊不來
T2213_.58.0085a19: 來。水不昇昇。行者不行行。感應道交不可
T2213_.58.0085a20: 思議。而本來無作之妙用。故云感應妙。所
T2213_.58.0085a21: 言本尊者更非他佛。是即行者自性清淨本
T2213_.58.0085a22: 佛是也。故祕記云。我本來自性清淨理。於
T2213_.58.0085a23: 世間出世間最勝最尊。故曰本尊云云次神通
T2213_.58.0085a24: 妙者非無而忽有之神通。又是即今宗所言
T2213_.58.0085a25: 遊戲神變是也。所謂以自在神力加持三昧
T2213_.58.0085a26: 故。於普門法界現種種隨類之形。説種種所
T2213_.58.0085a27: 宜聞之法。開種種觀照之門。淨佛國土成就
T2213_.58.0085a28: 衆生。無時暫息常住不變之神通。故云神通
T2213_.58.0085a29: 妙也云云已上約胎藏界略釋十妙畢　次
T2213_.58.0085b01: 約金剛界釋十妙者。境智二妙大旨如前。
T2213_.58.0085b02: 次行妙者。是即五相成身妙觀。此又本來成
T2213_.58.0085b03: 就妙行也。次位妙者。九會曼荼階級。三十
T2213_.58.0085b04: 七尊次位是也。佛徳三十六皆同自性身故。
T2213_.58.0085b05: 是即本來圓滿佛徳也。何作淺深差別之思
T2213_.58.0085b06: 哉。三寶妙亦如前釋。次説法妙者自受法樂
T2213_.58.0085b07: 各説三密之説法故。不説而説説而不説。非
T2213_.58.0085b08: 彼對機説法之説。所有言語便成眞言故。一
T2213_.58.0085b09: 切音聲莫非説法也。次眷屬妙者。四佛以下
T2213_.58.0085b10: 三十六尊是本來成就自眷屬。是又各具五
T2213_.58.0085b11: 智無際智故。主伴互融本有常住。故云眷屬
T2213_.58.0085b12: 妙也。涅槃妙者。是即諸尊所具大寂涅槃。所
T2213_.58.0085b13: 謂a@h字門妙徳也。a@h字者遠離不可得義。言
T2213_.58.0085b14: 遠離苦樂。其苦樂者。六道苦也四聖樂也。今
T2213_.58.0085b15: 遠離六道四聖苦樂迷悟。住本有常住大樂
T2213_.58.0085b16: 涅槃。故涅槃經第二十一云。善男子。有大
T2213_.58.0085b17: 樂故名大涅槃。乃至不斷者則名爲苦。若有
T2213_.58.0085b18: 苦者不名大樂。以斷苦樂故則無有苦。無苦
T2213_.58.0085b19: 無樂乃名大樂涅槃之性云云但非如彼顯家
T2213_.58.0085b20: 寂靜涅槃。是即人法宛然本來常住也。故云
T2213_.58.0085b21: 涅槃妙也。次壽量妙者。是即諸尊所具妙
T2213_.58.0085b22: 觀察智無量壽之徳也。三世常住離去來今。
T2213_.58.0085b23: 故云壽量妙也。次利益妙者。如金剛經云。三
T2213_.58.0085b24: 世常恒不壞化身利益有情無時暫息者。即
T2213_.58.0085b25: 此義也。故云利益妙也云云已上約金剛界
T2213_.58.0085b26: 略釋之。總約兩部各以十妙釋成畢。於如
T2213_.58.0085b27: 此等法。一一窮其源底。故云猶如醍醐等
T2213_.58.0085b28: 也。已上約此菩薩大智門釋妙義畢。室利翻
T2213_.58.0085b29: 爲吉祥等者。是約此菩薩大悲門釋義也。其
T2213_.58.0085c01: 文自可見云云
T2213_.58.0085c02: 四從除一下。釋除蓋障中。若以無分別法者
T2213_.58.0085c03: 指文殊之智徳。滅諸戲論者指除蓋障之斷
T2213_.58.0085c04: 徳也。如來諸有所作等者。如來住自在神
T2213_.58.0085c05: 力加持三昧。於普門法界施三密之化用。窮
T2213_.58.0085c06: 源尋終。莫非爲除衆生種種心垢而開明如
T2213_.58.0085c07: 來淨眼。故云如來諸有乃至一事因縁也。復
T2213_.58.0085c08: 次行人等者。是即明智行相備到法性之源
T2213_.58.0085c09: 底也。故天台釋云。智目行足到清涼池云云｣
T2213_.58.0085c10: 五從此四下。明總結中。佛身四徳等者。今
T2213_.58.0085c11: 此四菩薩者是中臺隅角四葉。若一徳闕。八
T2213_.58.0085c12: 葉之功徳難成。若八葉偏闕ハ越テ八葉不可
T2213_.58.0085c13: 有到中臺無上菩提。故云此四菩薩乃至
T2213_.58.0085c14: 無上菩提等也
T2213_.58.0085c15: 六從諸下。明諸大菩薩義中。自二。一依釋
T2213_.58.0085c16: 論明義。二擧師承明義
T2213_.58.0085c17: 初中。摩訶菩提薩埵者。摩訶大義。菩提覺
T2213_.58.0085c18: 知義。薩埵云心。亦云衆生。故大論第四十
T2213_.58.0085c19: 五云。摩訶者秦云大。薩埵秦言心。或言衆
T2213_.58.0085c20: 生。是衆生。於世間諸衆生中第一最上。故
T2213_.58.0085c21: 名爲大。以大心知一切法欲度一切衆生。是
T2213_.58.0085c22: 故爲大云云是人盡欲得等者。大論同卷引本
T2213_.58.0085c23: 經云。菩薩於必定衆中爲上首。是故名摩訶
T2213_.58.0085c24: 薩。必定衆者。性地八人。須陀洹乃至阿羅
T2213_.58.0085c25: 漢辟支佛。初發心菩薩乃至阿毘跋致。是爲
T2213_.58.0085c26: 必定衆。於是中心不可壞。如金剛云云又云。
T2213_.58.0085c27: 我應當了達乃至無量相智門。是名菩薩摩
T2213_.58.0085c28: 訶薩。生大心不可壞如金剛。故云是人乃至
T2213_.58.0085c29: 如金剛山是名薩埵也。起大慈悲者四無量
T2213_.58.0086a01: 心也。大邪見者見惑也。大愛者思惑也。大
T2213_.58.0086a02: 我者無明惑也。如此三惑此レ約彼宗明義
T2213_.58.0086a03: 也
T2213_.58.0086a04: 二從阿闍下。明師承義中。阿闍梨者指無畏
T2213_.58.0086a05: 也。具據正義者。指梵本多含云爾也。不知
T2213_.58.0086a06: 實諦因果者。謂四眞諦之理也。因果者苦
T2213_.58.0086a07: 集滅道也。言ハ苦集世間因果。道滅出世因
T2213_.58.0086a08: 果故也。若深祕釋之者。第一義諦所謂本不
T2213_.58.0086a09: 生際也。即是中臺毘盧遮那三摩地也。因果
T2213_.58.0086a10: 者四智四行即八葉也。此自心八葉花臺ヲ如
T2213_.58.0086a11: 實不知故修習苦因沈輪三界也。心行邪道
T2213_.58.0086a12: 等者修行義也。戀著三界者忍樂義也。自可
T2213_.58.0086a13: 見云云有識薩埵者。纔識知六識之麁分故云
T2213_.58.0086a14: 爾也。於如來功徳等者。更無淨佛國土成就
T2213_.58.0086a15: 衆生之願樂故云爾也。本性不思議心也者。
T2213_.58.0086a16: 是即指六大法界云爾也。於如是人中等者。
T2213_.58.0086a17: 一切菩薩皆求無上菩提忍樂修行堅持不捨
T2213_.58.0086a18: 也。然於如是等菩薩中。功徳行業最大最
T2213_.58.0086a19: 勝。而能以大慈大悲轉授一切衆生。故云爾
T2213_.58.0086a20: 也
T2213_.58.0086a21: 三從此下。明嘉會時法中。自五。一明結前
T2213_.58.0086a22: 生後。二明總決成時法。三明世間時分。四
T2213_.58.0086a23: 明佛眠所照時分。五明三平等義矣
T2213_.58.0086a24: 初中。此等大衆者指内大眷屬等也。前後圍
T2213_.58.0086a25: 遶者。且約東曼荼羅明義者。以無量壽佛持
T2213_.58.0086a26: 明院虚空藏院水天等爲前。以寶幢佛遍知
T2213_.58.0086a27: 院釋迦院文殊院帝釋天等爲後也。今擧前
T2213_.58.0086a28: 後攝左右。若約左右明義者。天鼓音觀音院
T2213_.58.0086a29: 地藏院毘沙門天等爲右。以花開敷金剛手
T2213_.58.0086b01: 院除蓋障院炎魔天等爲左也。如此等四重
T2213_.58.0086b02: 法界十三大院諸尊聖衆。各引率&MT06279;法界塵數
T2213_.58.0086b03: 眷屬ヲ前後左右圍遶大日如來。故云此等
T2213_.58.0086b04: 大衆乃至世尊也。供養恭敬者。大論第三十
T2213_.58.0086b05: 云。善身口意業。是名供養文恭敬者。同論
T2213_.58.0086b06: 云。謙遜畏難故言恭。推其智徳故言敬云云
T2213_.58.0086b07: 如此等大衆以無量三密互供養恭敬尊重讃
T2213_.58.0086b08: 嘆&T069222;ハ爲メ三平等句法門也。故云以無量乃至
T2213_.58.0086b09: 所同聞法也
T2213_.58.0086b10: 二從即經下。明決成時法中。自三。一明結
T2213_.58.0086b11: 時。二明結法。三釋所由
T2213_.58.0086b12: 初中。越三時者。超越三世而常住不變。故
T2213_.58.0086b13: 過去際不可得。現在際不可得。未來際不可
T2213_.58.0086b14: 得。三世不可得故猶無一念住時。何況三世
T2213_.58.0086b15: 時分立耶。故大論第三十二云。過去世無
T2213_.58.0086b16: 始。未來世無後。現在世無住。以是故三世平
T2213_.58.0086b17: 等。名爲如。行是如已。入無量法性中文大
T2213_.58.0086b18: 師釋云。人法法爾興廢何時。機興絶絶正像
T2213_.58.0086b19: 何分云云唯於三世常恒之佛日。以虚妄分別
T2213_.58.0086b20: 之因縁故。立去來今之名。是則有名字。全
T2213_.58.0086b21: 無實體無自性也。爰以如來世尊通達常住
T2213_.58.0086b22: 不變時分故。延刹那爲無量劫。促無量
T2213_.58.0086b23: 劫爲刹那。延促自在也
T2213_.58.0086b24: 二從身下。明結法中。身語意平等句法門
T2213_.58.0086b25: 者。今經卷七軸。品數三十一。尋佛意訪宗
T2213_.58.0086b26: 義。一一文一一句。莫非三平等之意。是故
T2213_.58.0086b27: 次下文云。平等法門則此經之大意也云云是
T2213_.58.0086b28: 故結説時者三世平等之佛日ナリ。結説法者
T2213_.58.0086b29: 三密平等之法門也。時法本來常住不出本
T2213_.58.0086c01: 不生　本不生者即a字門也。a字門者即行
T2213_.58.0086c02: 者自心也
T2213_.58.0086c03: 三從然此下。釋所由中。略有十萬偈者。要
T2213_.58.0086c04: 略スルニ法界塵數恒説之大日經纔成ル十萬頌。
T2213_.58.0086c05: 故云爾也。若十佛刹等者。實ニハ法界之海渧
T2213_.58.0086c06: 法界之塵數非譬。雖然且約滿數據ル表示。故
T2213_.58.0086c07: 云十佛刹微塵大衆也。如此等法界塵數大
T2213_.58.0086c08: 衆身口意平等法門。豈可有限量。若無限量。
T2213_.58.0086c09: 此説法時分當云何名。是故結集者取意詮&MT06279;
T2213_.58.0086c10: 義言越三時如來之日加持故也。故云各
T2213_.58.0086c11: 各廣演乃至而演説法者也云云
T2213_.58.0086c12: 問曰。然此經流布閻浮提略有十萬偈云云然
T2213_.58.0086c13: 者四洲中何故殊局此州而此經流布耶
T2213_.58.0086c14: 答。四州中此州勇健聰利梵行相應。故殊此
T2213_.58.0086c15: 州流布也。如大集月藏經云。大徳婆伽梵。此
T2213_.58.0086c16: 四天下南閻浮提最爲殊勝。何以故。閻浮
T2213_.58.0086c17: 提人勇健聰利梵行相應。佛於中出世。是故
T2213_.58.0086c18: 四大天王。於此倍増護持養育此閻浮提文｣
T2213_.58.0086c19: 問曰。有何所以。殊於此南閻提梵行相應。佛
T2213_.58.0086c20: 出世四王守護耶　答。此南州是諸佛興處。
T2213_.58.0086c21: 而有諸佛所住塔廟故。殊於此州梵行相應
T2213_.58.0086c22: 四王護持也。如月藏經云。爾時佛告火花
T2213_.58.0086c23: 毘樓勒叉天王言。妙丈夫。此四天下閻浮
T2213_.58.0086c24: 提界南方第四分汝應護持。何以故。此閻浮
T2213_.58.0086c25: 提諸佛興處。是故汝應最上護持。乃至南方
T2213_.58.0086c26: 有塔名善安住。過去諸佛諸仙賢聖於彼住
T2213_.58.0086c27: 見四聖諦文
T2213_.58.0086c28: 問。今所言善安住塔者。何等塔耶　答愚推
T2213_.58.0086c29: 云。今宗ハ所言南天鐵塔可此ナル也。何以故
T2213_.58.0087a01: 得知者。既言過去諸佛諸仙賢聖於彼住。爰
T2213_.58.0087a02: 知是四重法界曼荼羅聖衆所住也。所謂諸
T2213_.58.0087a03: 佛者四方四佛等是也。賢聖者隅角四葉并
T2213_.58.0087a04: 第二院第三院諸菩薩等也。諸仙者外部天
T2213_.58.0087a05: 等。韋陀梵士事火婆羅門等是也。既四重圓
T2213_.58.0087a06: 壇聖衆悉有此塔内。豈所住塔婆非南天鐵
T2213_.58.0087a07: 塔耶
T2213_.58.0087a08: 問。何故佛殊毘樓勒叉天王ニ守護セシムル此洲耶
T2213_.58.0087a09: 　答四天王各護持一州。故月藏經云。大
T2213_.58.0087a10: 徳婆伽婆毘沙門天王共無量百千諸夜叉衆
T2213_.58.0087a11: 護持養育北欝單越。提頭頼吒天王共無量
T2213_.58.0087a12: 百千乾闥婆衆護持養育東弗婆提。毘樓勒
T2213_.58.0087a13: 叉天王共無量百千鳩槃荼衆護持養育南閻
T2213_.58.0087a14: 浮提。毘樓博叉天王共無量百千龍衆護持
T2213_.58.0087a15: 養育西瞿陀尼云云故殊告毘樓勒叉天王
T2213_.58.0087a16: 也云云彼鐵塔開發時ノ諸神者此毘樓勒叉天
T2213_.58.0087a17: 王眷屬歟云云
T2213_.58.0087a18: 三從如世下。明世間時分中。則有過去等
T2213_.58.0087a19: 者。大論第三十六云。有人説三世諸法皆
T2213_.58.0087a20: 有。未來法轉爲現在。現在轉爲過去。如泥
T2213_.58.0087a21: 團現在。瓶爲未來。土爲過去。若成瓶時。瓶
T2213_.58.0087a22: 爲現在。泥團爲過去。瓶破爲未來文長短劫
T2213_.58.0087a23: 量等者。如倶舍等所判。晝夜各有初中後
T2213_.58.0087a24: 等者。日藏經第十星宿品云。白月滿九月
T2213_.58.0087a25: 晝十四時夜十六時。白月滿十月晝十三時
T2213_.58.0087a26: 夜十七時。白月滿十一月晝十二時夜十八
T2213_.58.0087a27: 時。白月滿十二月晝十三時夜十七時。白月
T2213_.58.0087a28: 滿正月晝十四時夜十六時。白月滿二月晝
T2213_.58.0087a29: 十五時夜十五時。白月滿三月晝十六時夜
T2213_.58.0087b01: 十四時。白月滿四月晝十七時夜十三時。白
T2213_.58.0087b02: 月滿五月晝十八時夜十二時。白月滿六月
T2213_.58.0087b03: 晝十七時夜十三時。白月滿七月晝十六時
T2213_.58.0087b04: 夜十四時。白月滿八月晝十五時夜十五時
T2213_.58.0087b05: 云云又此經中如此十二月分爲六時也。同經
T2213_.58.0087b06: 云。佉盧虱吒於大衆前合掌言。如是安置
T2213_.58.0087b07: 日月年時大小星宿。何者名爲有六時也。正
T2213_.58.0087b08: 月二月名&MT02500;&MT02534;時。三月四月爲種作時。五
T2213_.58.0087b09: 月六月求降雨時。七月八月物欲熟時。九
T2213_.58.0087b10: 月十月寒深之時。十一月十二月大雪之時。
T2213_.58.0087b11: 是十二月分爲六時云云各有初中後分者。於
T2213_.58.0087b12: 晝分有晨朝日中日沒。於夜分有初夜中夜
T2213_.58.0087b13: 後夜。故云爾也。乃至三十時者。日藏經第
T2213_.58.0087b14: 十云。我今復説刹那之數私云我者佉盧
虱吒仙人也		一千
T2213_.58.0087b15: 六百刹那名一迦羅。六十迦羅名摸呼律多。
T2213_.58.0087b16: 三十摸呼決多爲一日一夜云云依此經説
T2213_.58.0087b17: 者。以一千六百刹那爲迦羅。六十迦羅爲一
T2213_.58.0087b18: 摸呼律多。此一摸呼律多當レリ九十六萬刹
T2213_.58.0087b19: 那。此摸呼律多三十爲一日一夜。此一日夜
T2213_.58.0087b20: 當二百八十億刹那也。以此日夜三十爲一
T2213_.58.0087b21: 月。以此十二月爲六時。以此六時爲一年也
T2213_.58.0087b22: 云云如此刹那迦羅摸呼律哆日月時年等。前
T2213_.58.0087b23: 後相推須臾不住。生滅去來輪轉無窮。故
T2213_.58.0087b24: 云刹那不住代謝相推也云云又依小乘。如
T2213_.58.0087b25: 頌疏第十二云云云唯是以虚妄分別故。如此
T2213_.58.0087b26: 有名字。無有實體云云
T2213_.58.0087b27: 四從以淨下。明佛日中。以淨眼觀之等者以
T2213_.58.0087b28: 佛知見觀三世之際。現在一刹那猶不住也。況
T2213_.58.0087b29: 立三世之際耶。故大論第五十一云。須菩提。
T2213_.58.0087c01: 汝所言是摩訶衍前際不可得。後際不可得。
T2213_.58.0087c02: 中際不可得。是衍名三世等。何以故過去
T2213_.58.0087c03: 世過去世空。未來世未來世空。現在世現
T2213_.58.0087c04: 在世空。三世等云云故云以淨眼乃至無去無
T2213_.58.0087c05: 來也。即此實相之日者。三世不可得平等
T2213_.58.0087c06: 平等離去來始終。是即日之實相也。此實相
T2213_.58.0087c07: 之日圓滿明朗。超億千日月輪。故云圓明。離
T2213_.58.0087c08: 代謝相推始終去來。故云常住。湛寂無動
T2213_.58.0087c09: 作。故云湛若虚空。離如上日夜長短時分
T2213_.58.0087c10: 等。故云無有時分修短之異也。然以佛神力
T2213_.58.0087c11: 等者。延促劫智故悉適群機無定相也。此
T2213_.58.0087c12: 事次上記之
T2213_.58.0087c13: 五從如此下。明三平等句中。爲三。一正明
T2213_.58.0087c14: 三平等。二明句義。三明結歸大意
T2213_.58.0087c15: 初中。如此時中者指佛日。佛者指大日。餘
T2213_.58.0087c16: 文可見。如上記云云
T2213_.58.0087c17: 二從句者下。明句義中。又三。一擧梵顯漢。二
T2213_.58.0087c18: 明擧聲論義。三明依宗釋義
T2213_.58.0087c19: 初中。句者梵等者。大論第四十四云。天竺
T2213_.58.0087c20: 言波陀。秦言句云云鉢曇與波陀。體字是一
T2213_.58.0087c21: 也。然依點轉聲也。然者梵語無相違。正翻
T2213_.58.0087c22: 爲足者。是滿足義。故同論云。問云何等菩
T2213_.58.0087c23: 薩句。答曰。天竺語法。衆字和合成語。衆語
T2213_.58.0087c24: 和合成句。如菩爲一字提爲一字。是二不
T2213_.58.0087c25: 合則無語。若和合名爲菩提。秦言無上智
T2213_.58.0087c26: 慧。薩埵或名衆生。或是大心。爲無上智惠
T2213_.58.0087c27: 故出大心。名爲菩提薩埵願欲令衆生行無
T2213_.58.0087c28: 上道。是名菩提薩埵云云釋意。云菩云提各
T2213_.58.0087c29: 一字而不成句。菩提二字和合爲句。此菩提
T2213_.58.0088a01: 一句ニ淨佛國土成就衆生之衆徳悉圓滿。故
T2213_.58.0088a02: 云滿足也。復次足跡義也
T2213_.58.0088a03: 二從聲下。擧聲論義中。言辭句等者。人擧
T2213_.58.0088a04: 足下足之跡云句者。兩足調故云句。若闕一
T2213_.58.0088a05: 足句義不成。言辭句逗如此。若偈頌者四
T2213_.58.0088a06: 含五＊含七＊含等。若闕一字者句義不成。若
T2213_.58.0088a07: 和歌者五七五爲一句。七七爲一句。若闕一
T2213_.58.0088a08: 字二字又句義不成也。故大論云。衆語和合
T2213_.58.0088a09: 成句。如菩爲一字提爲一字。是二不合即無
T2213_.58.0088a10: 語云云復次句者a字本不生義。言ハ今此三平
T2213_.58.0088a11: 等至到第一實際妙極之境者。更非別處。則
T2213_.58.0088a12: 自心本不生際也。故大論引本經云。佛告
T2213_.58.0088a13: 須菩提。無句義是菩薩句義。何以故。阿耨
T2213_.58.0088a14: 菩提中無有義處。亦無我。以是故。無句義
T2213_.58.0088a15: 是菩薩句義。譬如鳥飛空無有跡。菩薩句義
T2213_.58.0088a16: 無所有又如是云云
T2213_.58.0088a17: 三從今就下。明依宗釋義中。今就此宗者指
T2213_.58.0088a18: 此大日宗。修如是道跡者是先佛詣跡。所
T2213_.58.0088a19: 謂三平等道跡也。次第進修者。從如實知
T2213_.58.0088a20: 自心乃至到第十一地極位。故云次第乃至
T2213_.58.0088a21: 故名爲句也
T2213_.58.0088a22: 三從即以下。明結歸大意中。自五。一明三
T2213_.58.0088a23: 密爲門。二明轉釋三密。三明行到自爾。四
T2213_.58.0088a24: 明能所絶離。五明正結歸大意　初二。自可
T2213_.58.0088a25: 見
T2213_.58.0088a26: 三從是故下。明行到自爾中。住此宗者等者
T2213_.58.0088a27: 指神通乘。以不行而行者。本有平等之行
T2213_.58.0088a28: 故。三世常恒之行而不行而行也。是則即心
T2213_.58.0088a29: 具萬行之行也。以不到而到者。本有平等之
T2213_.58.0088b01: 到故。三世常恒之到而不到。不到而到。是
T2213_.58.0088b02: 則見心正等覺之到也。言ハ行者身口意佛身
T2213_.58.0088b03: 口意衆生身口意。平等平等。從本際已來
T2213_.58.0088b04: 周遍法界。一微塵許リモ無間隙之處。若有間
T2213_.58.0088b05: 隙之處可有能行能到。既無間隔之處。豈有
T2213_.58.0088b06: 能行能到耶。無有能行能到故。所行所到
T2213_.58.0088b07: 亦無也。以是義行者勵勇猛精進之心。晝夜
T2213_.58.0088b08: 十二時雖修三密之妙行。適無有所行。是故
T2213_.58.0088b09: 云擧手動足皆成密印。所有言語皆成眞
T2213_.58.0088b10: 言。所有心念自成定惠等。即此心也。得除
T2213_.58.0088b11: 蓋障三昧雖登法明道位。適無有所到。唯
T2213_.58.0088b12: 是住無住之位見本來正覺也云云大論九十
T2213_.58.0088b13: 五云。復次平等無能行無能到。於是須菩提
T2213_.58.0088b14: 驚テ問ル。佛亦不能行不カ能到。佛答。從須陀
T2213_.58.0088b15: 洹乃至佛。皆無能行無能到。佛意ハ三世十
T2213_.58.0088b16: 方佛不能行不能到。何況一佛平等性自爾
T2213_.58.0088b17: 故。須菩提復問。佛於一切法中行力自在。佛
T2213_.58.0088b18: 無礙智惠無處不到。云何言不能行不能到。
T2213_.58.0088b19: 佛答。若佛與平等異應有是難。何以不能行
T2213_.58.0088b20: 不能到。今凡夫平等須陀洹平等佛平等。皆
T2213_.58.0088b21: 一平等無二無別。是凡夫乃至佛。自性不能
T2213_.58.0088b22: 自性中行。不能自性中到。自性應他性中
T2213_.58.0088b23: 行。是故佛説若佛與平等異。佛應行平等。但
T2213_.58.0088b24: 佛即是平等故不行不到文同九十六云。又經
T2213_.58.0088b25: 將訖佛説深空。凡夫聖人所不能行所不能
T2213_.58.0088b26: 到。是故須菩提。知一切法平等相定空云云｣
T2213_.58.0088b27: 四從一切下。明能所絶離中。皆入其中者指
T2213_.58.0088b28: 此三平等句源底。所謂自性本不生際之妙
T2213_.58.0088b29: 智之境也。此處絶離能入所入。不可得亦
T2213_.58.0088c01: 不可得。不可思議亦不可思議也。故云而實
T2213_.58.0088c02: 無乃至故名平等也
T2213_.58.0088c03: 五從平等法下。明結歸大意中。此經之大
T2213_.58.0088c04: 意者。此經七軸三十一品中。文文句句莫非
T2213_.58.0088c05: 顯示平等句法門也。所謂兩部平等。境智
T2213_.58.0088c06: 平等。迷悟平等。邪正平等。生佛平等。善
T2213_.58.0088c07: 惡平等。修生平等。三世平等。三部平等。三
T2213_.58.0088c08: 密平等等也。如此等百千無量平等法門於
T2213_.58.0088c09: 此經説盡。故云平等法門乃至大意也
T2213_.58.0088c10: 四從時彼下。明感動大衆中。自二。一明牒
T2213_.58.0088c11: 經。二明隨釋。初可見
T2213_.58.0088c12: 二從謂將下。明隨釋中。三。一明奮迅示現
T2213_.58.0088c13: 藏二明轉釋莊嚴藏。三明廣前相矣
T2213_.58.0088c14: 初中又五。一明示現所由。二明久已通達
T2213_.58.0088c15: 人。三明奮迅示現。四明引密惠經證。五明
T2213_.58.0088c16: 結釋
T2213_.58.0088c17: 初中又二。一正明所由。二明例證
T2213_.58.0088c18: 初中。謂將説此平等者指上之三平等法門
T2213_.58.0088c19: 也。感動大衆者。彼十九執金剛四大菩薩
T2213_.58.0088c20: 等。各引率十佛刹微塵數眷屬而集會。故云
T2213_.58.0088c21: 大衆。此等大衆覩見如來身口意祕密加持
T2213_.58.0088c22: 奮迅示現無盡莊嚴藏。而作未曾有之想。故
T2213_.58.0088c23: 云感　有テカ何ナル不思議而示現玉フト此瑞各含ム
T2213_.58.0088c24: 疑動。故云動也。如此現瑞故感動。依感
T2213_.58.0088c25: 動故致疑問。依疑問故演説法。依演説
T2213_.58.0088c26: 故聞者信樂倍増也。所言信樂者。於自心
T2213_.58.0088c27: 自覺萬徳。依聞法之功徳倍増其智用。故
T2213_.58.0088c28: 云信樂倍増也。深入語義者。深入自心本
T2213_.58.0088c29: 來語義之妙極。故云深入語義。所言義者
T2213_.58.0089a01: 覺了義　滿足義。常住義。光明義。以此等徳
T2213_.58.0089a02: 故云義也。故涅槃經第六云義者名覺了。名
T2213_.58.0089a03: 不羸劣。名滿足。名如來常住不變。又云。義
T2213_.58.0089a04: 名質直。質直者名曰光明云云故知。今語義
T2213_.58.0089a05: 亦如此。覺了本來語密。於大菩提心勇健故
T2213_.58.0089a06: 云不羸劣等也云云復次此三部妙用也。聞
T2213_.58.0089a07: 者ハ身密即佛部也。信樂倍増者意密即金剛
T2213_.58.0089a08: 部也。深入語義者口密即蓮華也云云
T2213_.58.0089a09: 二從如法下。明例證中。如法華等者。於彼
T2213_.58.0089a10: 經。大分爲本迹二門。自序品至安樂行品十
T2213_.58.0089a11: 四品爲迹門。從踊出品至勸發品十四品爲
T2213_.58.0089a12: 本門。於此本迹二門各有序分。所謂序品爲
T2213_.58.0089a13: 迹門之序分。從地踊出品爲本門之序分。故
T2213_.58.0089a14: 今擧本迹二門序分爲例證。故云法華乃至
T2213_.58.0089a15: 因縁也。彼序品現雨華動地之瑞放眉間
T2213_.58.0089a16: 白毫之光。依之人天大會皆悉住疑。彌勒
T2213_.58.0089a17: 觀知大會之疑心。以而問文殊。文殊引燈
T2213_.58.0089a18: 明佛而答云。我見燈明佛。本光瑞如此。以
T2213_.58.0089a19: 是知今佛。欲説法華經云云依之如來説開
T2213_.58.0089a20: 三顯一之妙法蓮華經也。此爲序品因縁。次
T2213_.58.0089a21: 從地涌出品因縁者。彼踊出品時。無量無
T2213_.58.0089a22: 邊大菩薩從地踊出。即如云是時娑婆世界
T2213_.58.0089a23: 三千大千國土地皆震裂。而於其中有無量
T2213_.58.0089a24: 千萬億菩薩摩訶薩同時涌出云云依之八千
T2213_.58.0089a25: 恒河沙諸菩薩衆疑云。我從昔已來不見不
T2213_.58.0089a26: 聞。皆成未曾有之想。時彌勒知衆會之疑
T2213_.58.0089a27: 而問佛言。我於此衆中乃至不識一人。忽
T2213_.58.0089a28: 然從地出。願説其因縁云云時答曰。我於
T2213_.58.0089a29: 是娑婆世界得阿耨菩提已。教化示導是諸
T2213_.58.0089b01: 菩薩云云依之彌勒并大衆皆悉生疑惑。即
T2213_.58.0089b02: 彌勒欲決大會疑惑并我疑心故問如來言。
T2213_.58.0089b03: 佛得道甚近。所成就甚多。父少而子老。擧
T2213_.58.0089b04: 世所不信。我等從佛聞。於此事無疑。願佛
T2213_.58.0089b05: 爲未來演説令開解云云依之。如來説開近顯
T2213_.58.0089b06: 遠妙法蓮華經也。此爲從地踊出品因縁也。
T2213_.58.0089b07: 如此序品ハ依現瑞彌勒與文殊問答決疑ス。
T2213_.58.0089b08: 從地涌出品ハ依地踊彌勒與如來問答決
T2213_.58.0089b09: 疑ス。然後演諸佛出世之本懷。説如來祕密之
T2213_.58.0089b10: 神通。今經亦如是。依如來奮迅示現無盡
T2213_.58.0089b11: 莊嚴藏大衆致疑。依之金剛手白佛言。世尊
T2213_.58.0089b12: 云何如來應供正遍知得一切智智。爲無量
T2213_.58.0089b13: 衆生廣演分布。隨種種趣種種性欲。種種方
T2213_.58.0089b14: 便道演説一切智智云云依之如來今説此經
T2213_.58.0089b15: 也
T2213_.58.0089b16: 問曰。於諸大乘説時各有現瑞。然者何故殊
T2213_.58.0089b17: 引法華爲例耶　答。彼經是此經淺略分故。
T2213_.58.0089b18: 殊引之也。即如云妙法蓮華最深祕處者即
T2213_.58.0089b19: 此經本地身也云云
T2213_.58.0089b20: 二從復次下。明久已通達人中。於如是境界
T2213_.58.0089b21: 者指彼三平等妙極之境也。久已通達者。如
T2213_.58.0089b22: 此等上首諸尊與心王毘盧遮那同共久已通
T2213_.58.0089b23: 達。故云爾也
T2213_.58.0089b24: 三從然此下。明奮迅示現中。又二。一明所
T2213_.58.0089b25: 由。二明法譬合
T2213_.58.0089b26: 初中。然此諸解脱門等者指四重法界聖衆
T2213_.58.0089b27: 也。各引無量當機衆者。上自八葉下至遮文
T2213_.58.0089b28: 荼等。各引接成就當分當分ノ無量當機衆。
T2213_.58.0089b29: 故云爾也。同入法界等者。從此一門得入法
T2213_.58.0089c01: 界之意也。此初入法門等者。是初入眞言修
T2213_.58.0089c02: 三密之妙行故。云初入法門實行諸菩薩也。
T2213_.58.0089c03: 非謂如彼顯乘實修實行是即指不行而行之
T2213_.58.0089c04: 如實行也。彼實修實行不如實行故。對之云
T2213_.58.0089c05: 爾也
T2213_.58.0089c06: 二從故如下。明法譬合中。法説可見。如師
T2213_.58.0089c07: 子王等者。夫師子一切禽獸之王。故不依
T2213_.58.0089c08: 少物動其身。適出深窟欲搏禽獸之時。必先
T2213_.58.0089c09: 奮迅其身。然後發聲震吼。於八方自在取之
T2213_.58.0089c10: 無有漏失。故云如師子王乃至發聲也。必定
T2213_.58.0089c11: 師子吼者。夫如來世尊不以小因縁故示大
T2213_.58.0089c12: 神通力。必以大事因縁故示現之。所謂二乘
T2213_.58.0089c13: 作證已死之人。斷善闡提必死之病。於如此
T2213_.58.0089c14: 等難化之衆生。令シメ玉フ視有常住佛性。將
T2213_.58.0089c15: 欲必定宣説一切智智。令開發如來之淨知
T2213_.58.0089c16: 見。而令得八自在大我。故先奮迅示現無
T2213_.58.0089c17: 盡莊嚴藏。然後説三千等句法門。故大論第
T2213_.58.0089c18: 三十四云。大人相者身心專一。是故若有
T2213_.58.0089c19: 所觀身心倶迴。譬如師子有所搏撮。不以小
T2213_.58.0089c20: 物故而改其將勢。佛亦如是。若有所觀若
T2213_.58.0089c21: 有所説。身與心倶常不散云云故云如來亦爾
T2213_.58.0089c22: 乃至莊嚴藏也。普現一切威儀者。就佛威
T2213_.58.0089c23: 儀有生身法身不同。如大論云。問曰。何等
T2213_.58.0089c24: 諸佛威儀。答曰。威儀名身四動止。譬如象
T2213_.58.0089c25: 王。迴身而觀。行時足離地四指。雖不蹈地
T2213_.58.0089c26: 而輪跡現。不遲不疾身不傾動。常擧右手安
T2213_.58.0089c27: 慰衆生。結跏趺坐其身正直。常偃右脇累膝
T2213_.58.0089c28: 而臥。所敷草蓐齊整不亂。食不著味美惡
T2213_.58.0089c29: 等一。若受人請默然無言。言辭柔軟方便利
T2213_.58.0090a01: 益不失時節云云已上説生身佛威儀。次説法
T2213_.58.0090a02: 身佛威儀云。復次法身佛威儀者。過東方如
T2213_.58.0090a03: 恒河沙等世界以爲一歩。梵音説法亦復如
T2213_.58.0090a04: 是云云今所言威儀者。法佛自内證威儀如彼
T2213_.58.0090a05: 法身佛威儀。但淺深有殊。可思之。無非密
T2213_.58.0090a06: 印者擧手動足皆成密印之意也。無非眞言
T2213_.58.0090a07: 者所有言語便成眞言之謂也。無非三昧者
T2213_.58.0090a08: 所有心念自成定惠之義也。一一三業等者。
T2213_.58.0090a09: 夫於一尊之處具足八葉九尊乃至十三大院
T2213_.58.0090a10: 之諸尊。十三大院聖衆者。是則一尊所具身
T2213_.58.0090a11: 口意三業。佛金蓮三部聖衆也。彼一一聖
T2213_.58.0090a12: 者各有十佛刹微塵數之眷屬而圍遶渇仰。此
T2213_.58.0090a13: 一一眷屬亦具足八葉九尊乃至十三大院佛
T2213_.58.0090a14: 金蓮三部聖衆。此一一三部聖衆亦各具十
T2213_.58.0090a15: 佛刹微塵數眷屬。如此重重無盡不可説不
T2213_.58.0090a16: 可思議。然彼此攝持主伴互融無礙無障。共
T2213_.58.0090a17: 同周遍法界無所不至。一尊所具三密不可
T2213_.58.0090a18: 思議如此。況八葉九尊十三大院一一諸尊
T2213_.58.0090a19: 三密差別別相耶。何況彼十三大院各所具
T2213_.58.0090a20: 十佛刹微塵數聖衆各具十三大院。此十三大
T2213_.58.0090a21: 院諸尊亦各具十佛刹微塵數眷屬。重重無
T2213_.58.0090a22: 盡不可思議。如此等一一諸尊三業差別別
T2213_.58.0090a23: 相。於不可思議不可思議劫。不可思議不可
T2213_.58.0090a24: 思議佛以不可思議不可思議言説雖説之
T2213_.58.0090a25: 應無有邊際。故云然此一一乃至莊嚴藏也。
T2213_.58.0090a26: 是故華嚴經第十云。一切中知一。一中知
T2213_.58.0090a27: 一切。於一毛孔中。普見十方刹。彼刹妙莊
T2213_.58.0090a28: 嚴。諸佛菩薩會。一一如來所。無量衆圍遶
T2213_.58.0090a29: 云云同第三云。一毛孔中無量佛刹莊嚴清淨
T2213_.58.0090b01: 曠然安住云云於一毛孔既如此。況於一衆
T2213_.58.0090b02: 生身中。故同第二十二云。於一衆生身中
T2213_.58.0090b03: 現一切佛刹。一切如來成最正覺云云此事至
T2213_.58.0090b04: 要。學者能能留心可思案也。若不達此義
T2213_.58.0090b05: 者。於一微塵中何知有法界曼荼羅。若達此
T2213_.58.0090b06: 義者。一身即法界之義宛然不疑云云
T2213_.58.0090b07: 四從如來下。明引祕密惠經證中。即是無邊
T2213_.58.0090b08: 際義者。除蓋障及目連盡神通勢力。雖欲測
T2213_.58.0090b09: 佛身并除疑天女所入定。既不能測量。是即
T2213_.58.0090b10: 無有法界際限故佛身量無有邊際。天女所
T2213_.58.0090b11: 入三昧亦不可測量也。故住心抄云。意ハ是無
T2213_.58.0090b12: 邊際義也。意佛身者是智身也。除疑天女者
T2213_.58.0090b13: 理身也。是明從理發智。故云我未發菩提心
T2213_.58.0090b14: 時是女去佛不遠入三昧等云云
T2213_.58.0090b15: 五從如是下。明結釋中。如是毘盧遮那等
T2213_.58.0090b16: 者。且付如來加持身作一往釋。若付一一
T2213_.58.0090b17: 諸尊作細往釋不可有邊際。如各具五智無
T2213_.58.0090b18: 際智可思之。如胡麻中者。譬如胡麻殼中
T2213_.58.0090b19: 油遍無空隙處。如此等諸尊各遍法界無
T2213_.58.0090b20: 空隙之處也。故云如是毘盧遮那乃至無空
T2213_.58.0090b21: 隙處也。如來若捨加持等者。譬如幻師若
T2213_.58.0090b22: 息呪術。所現幻事隨滅。如來金剛幻亦如
T2213_.58.0090b23: 是。佛若捨加持即不能現前。如是境界非自
T2213_.58.0090b24: 心推求推度而所應得。故云非其自心限量
T2213_.58.0090b25: 之所能及也。行者内等者。此云常行三昧
T2213_.58.0090b26: 是指三平等妙行云般舟三昧也。以行者三
T2213_.58.0090b27: 平等妙行爲内因。以諸佛護持爲外縁。以此
T2213_.58.0090b28: 因縁諦見曼荼本佛。而聽聞三世常恒自受
T2213_.58.0090b29: 法樂之法音。故云如行者乃至了了無礙
T2213_.58.0090c01: 也。然此境界等者。如此行者見聞不思議境
T2213_.58.0090c02: 界時。四句推見或以幻夢等十喩諦觀察。都
T2213_.58.0090c03: 無從來無所去。隱顯不思議。畢竟平等平等
T2213_.58.0090c04: 而不出a字門。故云然此境界乃至不可得
T2213_.58.0090c05: 也。非從毘盧遮那等者。爲遮迷者伏疑故。今
T2213_.58.0090c06: 所現相似始生故。毘盧遮那本來三部聖衆。
T2213_.58.0090c07: 而非今始出生。故云爾也
T2213_.58.0090c08: 妙印鈔卷第八
T2213_.58.0090c09:   御本云元徳二年庚
午		潤六月十一日加點了
T2213_.58.0090c10: 　沙門阿寂六十一　
T2213_.58.0090c11:   建武四年丁
丑		三月二十六日
T2213_.58.0090c12: 　金剛佛子明金之　
T2213_.58.0090c13:
T2213_.58.0090c14:
T2213_.58.0090c15:
T2213_.58.0090c16: 妙印鈔卷第九
T2213_.58.0090c17: 　沙門阿寂紀　
T2213_.58.0090c18:   釋入眞言門住心品第一之餘經一
疏一
T2213_.58.0090c19: 二從而毘下。明轉釋莊嚴藏中。二。一明牒
T2213_.58.0090c20: 經。二明隨釋。初牒經自可見
T2213_.58.0090c21: 二從此轉下。明隨釋中。此轉釋等者。本經
T2213_.58.0090c22: 文而轉釋次上無盡莊嚴藏故云爾也。所以
T2213_.58.0090c23: 無盡等者。次上言一切處起滅邊際不可得
T2213_.58.0090c24: 故云爾也。以不異如來等者。如此等所現
T2213_.58.0090c25: 三部聖衆各身口意遍法界無所不至。雖離
T2213_.58.0090c26: 起滅。而利益衆生令入曼荼故云以不異遍
T2213_.58.0090c27: 一切處乃至令至佛道也
T2213_.58.0090c28: 三從經云下。明廣前相中。自爲二。一明牒
T2213_.58.0090c29: 經。二明隨釋。初牒經可見
T2213_.58.0091a01: 二從又廣下。明隨釋中。自爲十。一明正廣
T2213_.58.0091a02: 前相。二明三聖爲上。三明開淨知見。四明
T2213_.58.0091a03: 顯成不。五明密頓成。六明次第滿足。七明
T2213_.58.0091a04: 縁業生。八明難思瑞相。九明擧例同今。十
T2213_.58.0091a05: 明問起縁由
T2213_.58.0091a06: 初中。又廣前相者。明次上所説三部聖衆一
T2213_.58.0091a07: 一三密遍滿十方一切世界。枝條花菓交雜
T2213_.58.0091a08: 遍滿。故云又廣前相乃至亦復遍一切處也。
T2213_.58.0091a09: 且如十佛刹等者。如毘盧遮那世尊十佛刹
T2213_.58.0091a10: 微塵數差別不同。所現三部聖衆亦各具十
T2213_.58.0091a11: 佛刹微塵數眷屬。各充滿十方法界。如大日
T2213_.58.0091a12: 世尊心王心數互融無礙不可思議也。故云
T2213_.58.0091a13: 且如十佛刹乃至互不相妨也
T2213_.58.0091a14: 二從今略下。明三聖爲首中。執金剛對等
T2213_.58.0091a15: 者。謂指如來大智門云爾也。降伏方便者。降
T2213_.58.0091a16: 無明妄想煩惱令除去。即是金剛部也。普賢
T2213_.58.0091a17: 對如如者。金剛部之大智如蓮華部大悲。蓮
T2213_.58.0091a18: 華部之大悲如金剛部大智。故云如如法身
T2213_.58.0091a19: 也。寂災方便等者。以金剛不生大智降煩惱
T2213_.58.0091a20: 戲論。故云寂靜安樂也。此名爲寂災方便。是
T2213_.58.0091a21: 即佛部也。觀音對等者指如來大悲門也。増
T2213_.58.0091a22: 益方便者。依大悲門功徳利益故。損煩惱之
T2213_.58.0091a23: 生。増益佛地之功徳故。是即蓮華部也
T2213_.58.0091a24: 問。金剛部爲前。蓮華部爲後。有其意耶　答。
T2213_.58.0091a25: 任同聞衆列次第。所謂十九執金剛爲前。
T2213_.58.0091a26: 四大菩薩爲後故。復次如如法身列中央。金
T2213_.58.0091a27: 剛部爲前。蓮華部爲後者。爲表金蓮不二。是
T2213_.58.0091a28: 即前後圍遶意也
T2213_.58.0091a29: 問。擧此三點則無量不思議妙用皆已攝在
T2213_.58.0091b01: 其中云云然者攝在何等妙用耶　答。一切妙
T2213_.58.0091b02: 用不出三部五部。然今擧三部攝在五部妙
T2213_.58.0091b03: 用。故云爾也
T2213_.58.0091b04: 問。若然。云何攝在五部耶　答。佛部攝羯磨
T2213_.58.0091b05: 部。蓮華部攝寶部也
T2213_.58.0091b06: 問。若然者。何故具不説五部耶　答。胎藏界
T2213_.58.0091b07: 立三部攝無量不可思議功徳妙用。金剛界
T2213_.58.0091b08: 立五部攝無量不可思議功徳妙用。是則開
T2213_.58.0091b09: 合異。故三部外又不説五部也。所云等者
T2213_.58.0091b10: 乃等者。今所言普賢金剛手等三密遍法界
T2213_.58.0091b11: 如大日如來無シ異。如クン之カ者二重三重亦
T2213_.58.0091b12: 爾也。故云乃至也。第四重諸尊各具十佛刹
T2213_.58.0091b13: 微塵數眷屬。一一三密周遍法界。施三密
T2213_.58.0091b14: 妙用如大日世尊。故云所云等者乃至祕密
T2213_.58.0091b15: 加持也
T2213_.58.0091b16: 三從各下。明開淨知見中。各能開示等者。各
T2213_.58.0091b17: 者指如上重重無盡四重法界曼荼羅聖衆。
T2213_.58.0091b18: 故云各也。如來淨知見者。心王毘盧遮那
T2213_.58.0091b19: 入金剛界成自然覺時。心數諸尊同入金剛
T2213_.58.0091b20: 界成自然覺。故云各能開示如來清淨知見
T2213_.58.0091b21: 也。若離如是實相印者。所言實相印者如實
T2213_.58.0091b22: 淨菩提心也。是即印持決定義故云印也。除
T2213_.58.0091b23: 此淨菩提心之外。皆是斷常一異等攝。而天
T2213_.58.0091b24: 魔外道伴類。故云餘皆愛見乃至清淨句義
T2213_.58.0091b25: 耶也
T2213_.58.0091b26: 四從如下。明顯成不中。如餘乘者指顯乘
T2213_.58.0091b27: 也。或有成佛等者。彼宗談五性各別旨。所謂
T2213_.58.0091b28: 決定性二乘二不定性一無佛性一菩薩種性一
T2213_.58.0091b29: 此云五性。此中不定性菩薩種性二成佛。餘
T2213_.58.0091c01: 三不成佛故。或有成佛者不定性與菩薩種
T2213_.58.0091c02: 性也。或有不成佛者決定性二乘并無佛性
T2213_.58.0091c03: 者也
T2213_.58.0091c04: 五從今下。明密頓成中。若能不虧法則者兩
T2213_.58.0091c05: 部儀軌法則等也。任此法則以三密方便如
T2213_.58.0091c06: 教修行者。以父母所生肉身入法明道位。非
T2213_.58.0091c07: 但初地現前。若論超昇者可同大日如來也。
T2213_.58.0091c08: 故云今此眞言菩薩乃至亦可致也
T2213_.58.0091c09: 六從復次下。明次第滿足中。行者初發心時
T2213_.58.0091c10: 者。指地前凡夫地最初發心。所言發心者六
T2213_.58.0091c11: 大法界如實知自心大菩提心也。得入阿字
T2213_.58.0091c12: 門者。以如實大菩提心住本不生際故也。從
T2213_.58.0091c13: 如來金剛等者。入a字門是受毘盧遮那種性
T2213_.58.0091c14: 故。即入佛三昧耶位也。從大日如來法界胎
T2213_.58.0091c15: 藏。初出生大悲爲根之牙。故云即是從如來
T2213_.58.0091c16: 金剛性生牙也。此大悲之根牙。以菩提心
T2213_.58.0091c17: 勢力故。一生無間斷。任運増進至初地淨菩
T2213_.58.0091c18: 提心位。故云當知此牙乃至此生滿足也
T2213_.58.0091c19: 問。以何得知。今所云初發心時者指ト地前發
T2213_.58.0091c20: 心云フ事ヲ。既云得入a字門。是即可指法明
T2213_.58.0091c21: 道位。乃至成菩提者可云指第十一地妙果
T2213_.58.0091c22: 耶　答。今地前地上相望而作三句。所謂
T2213_.58.0091c23: 値テ知識經卷所發最初如實菩提心爲菩提
T2213_.58.0091c24: 爲因句。從此發心已去。修三密妙行發起
T2213_.58.0091c25: 大悲利益爲大悲爲根句。證諸法明道位爲
T2213_.58.0091c26: 方便爲究竟句也。故疏第二卷結極無自性
T2213_.58.0091c27: 心云。此心望前二劫猶如蓮華盛敷。若望
T2213_.58.0091c28: 後二心即是果復成種。故曰如是初心佛説
T2213_.58.0091c29: 成佛因云云況當所文明ニ細釋セリ。謂初發心欲
T2213_.58.0092a01: 入菩薩位故。於此眞言法要方便修行得至
T2213_.58.0092a02: 初地云云明文在リ之致ンヤ疑ヲ耶
T2213_.58.0092a03: 問更無退義文然者地前未證凡夫之位ナラハ。何
T2213_.58.0092a04: 故云更無退義耶　答。依彼如實菩提心之
T2213_.58.0092a05: 勢力故。雖地前。任運無退義也。故論云。常
T2213_.58.0092a06: 在人天憶持不忘受勝快樂云云又疏第二云。
T2213_.58.0092a07: 爾時心滯無爲法相。若失方便。多墮二乘
T2213_.58.0092a08: 地證小涅槃。然以菩提心勢力。還能發起
T2213_.58.0092a09: 非願云云故云更無退義也。欲入菩薩位者。指
T2213_.58.0092a10: 初地也。於此眞言法要者。依三密平等法
T2213_.58.0092a11: 門身ノ密印口ノ眞言心ノ觀念相應シ。方便修行
T2213_.58.0092a12: 至初地。故云於眞言法要乃至得至初地也。
T2213_.58.0092a13: 唯以一行一道者。唯以三平等一行眞言乘
T2213_.58.0092a14: 一道。初自凡夫地發心。終至十一地最正
T2213_.58.0092a15: 覺位。不交雜餘行餘道。故云唯以一行一道
T2213_.58.0092a16: 而成正覺也。已上從最初於眞言門發菩提
T2213_.58.0092a17: 心唯眞言門菩薩也。若於異方便門者。若直
T2213_.58.0092a18: 以眞言門難化導故。如來以隨他意大悲方
T2213_.58.0092a19: 便門説諸顯教。暫時雖令示教利喜。終方便
T2213_.58.0092a20: 引攝令開顯密意。故論云衆生愚曚不可強
T2213_.58.0092a21: 度。眞言行者方便引進云云亦皆不離等者。如
T2213_.58.0092a22: 此雖於スト異方便門。更不離金剛乘教。故
T2213_.58.0092a23: 云不離如是寶乘也
T2213_.58.0092a24: 七從縁以下。明縁業生中。所言縁者妄想因
T2213_.58.0092a25: 縁。所謂無明也。業者依妄想所作業因也。所
T2213_.58.0092a26: 謂十惡五逆等也。生者作此業因所感六道
T2213_.58.0092a27: 四生等也。如次ノ縁業生者煩惱業苦三道
T2213_.58.0092a28: 也。復次縁者所謂四縁也。如大論第三十
T2213_.58.0092a29: 二云。一切有爲法皆從四縁生。所謂因縁。次
T2213_.58.0092b01: 第縁。縁縁。増上縁云云癡愛因縁等者。癡者
T2213_.58.0092b02: 所謂無明也。依無明發貪欲故云愛。依此
T2213_.58.0092b03: 貪欲發違愛之心。違故發嗔恚故。三毒宛
T2213_.58.0092b04: 然。自此三毒枝條充滿成八萬四千煩惱塵
T2213_.58.0092b05: 勞也。故云謂爲有情乃至受諸苦也。今修
T2213_.58.0092b06: 平等三業等者。言ハ今修三密平等行時。彼頼
T2213_.58.0092b07: 耶藏所薫修無始已來身口意差別妄想顛倒
T2213_.58.0092b08: 種子。皆悉爲此平等慧火所レテ焚滅。至無垢
T2213_.58.0092b09: 大菩提心位。故云今修平等乃至大菩提心
T2213_.58.0092b10: 也。一切如來者。即阿字門無相大菩提心是
T2213_.58.0092b11: 也。從悲藏中等者。初地爲メニ虚空無垢大菩
T2213_.58.0092b12: 提心爲ナル種子心ト。即是菩提爲因句也。第二
T2213_.58.0092b13: 地已去九地ヲ配當ス牙疱等九心。即如第二卷
T2213_.58.0092b14: 云。初地爲種子。二地爲芽。三地爲疱。四地
T2213_.58.0092b15: 爲葉。五地爲花。六地爲果。七地爲受用種
T2213_.58.0092b16: 子。八地爲無畏依。所謂果中之果。九地爲
T2213_.58.0092b17: 有進求佛地慧生。是最勝心。十地此心決
T2213_.58.0092b18: 定。此二心無別境界。還是於第八心中。約
T2213_.58.0092b19: 方便轉勝開出之耳云云今亦如是。以沙羅樹
T2213_.58.0092b20: 王種子乃至殊勝決定等十心爲十地始終
T2213_.58.0092b21: 也云云故云一切如來乃至菩提樹王也。然
T2213_.58.0092b22: 以四不生等者。爲遣著慢故。用四不生觀
T2213_.58.0092b23: 也
T2213_.58.0092b24: 八從復次下。明難思瑞相。自可見云云
T2213_.58.0092b25: 凡從如文下。明擧例同今。亦自可見云云
T2213_.58.0092b26: 十從故下。明所同縁由中。下文所問者。謂
T2213_.58.0092b27: 金剛手九問。依此現瑞感動而起故。云乘此
T2213_.58.0092b28: 而生也云云
T2213_.58.0092b29:   已上序分畢
T2213_.58.0092c01: 第三從爾時下。明正宗中。大分爲四。一明
T2213_.58.0092c02: 金薩問起。二明如來許説。三明薩埵九問　四
T2213_.58.0092c03: 明如來答問矣
T2213_.58.0092c04: 初中自三。一明問得一切智智。二明發起五
T2213_.58.0092c05: 字門。三明發起三句法
T2213_.58.0092c06: 初中又二。一明牒經。二明隨釋。初牒經可
T2213_.58.0092c07: 見
T2213_.58.0092c08: 二從如來下。明隨釋中。又二。一明結前生
T2213_.58.0092c09: 後。二明正致疑問
T2213_.58.0092c10: 初中又五。一明正結前。二明法説。三明譬
T2213_.58.0092c11: 説。四明合譬。五明生後矣
T2213_.58.0092c12: 初中。如來自證之智等者。今奮迅示現藏是
T2213_.58.0092c13: 本有曼荼羅之影像故。云外用之迹也
T2213_.58.0092c14: 二從智者下。明法説中。智者等者指眞言行
T2213_.58.0092c15: 者也。見其條末者指奮迅示現藏。則喩其宗
T2213_.58.0092c16: 本者指本有曼荼羅也
T2213_.58.0092c17: 三從如觀下。明譬説中。譬如一切等者。涅
T2213_.58.0092c18: 槃經第二云。譬如一切衆生跡中象跡爲上
T2213_.58.0092c19: 云云以是義故云超絶衆群也。同第二十二云。
T2213_.58.0092c20: 如諸跡中象跡爲上文餘文可見　問。何故用
T2213_.58.0092c21: 二喩耶　答。爲喩如來悲智二徳也。所謂象
T2213_.58.0092c22: 喩本有五大。即大悲也。龍喩本有五智。即
T2213_.58.0092c23: 大智也
T2213_.58.0092c24: 四從今諸下。明合譬中。今諸大衆等者指内
T2213_.58.0092c25: 大眷屬等也。照俗之權等者。今此奮迅示現
T2213_.58.0092c26: 藏是本有大悲方便之用。此照俗之用尚爾。
T2213_.58.0092c27: 何況於彼本源内證眞實之境界耶。譬如見
T2213_.58.0092c28: 河大小知山遠近。覩煙大小識火勢力。故
T2213_.58.0092c29: 云照俗之權乃至可尋也
T2213_.58.0093a01: 五從我已下。明生後句中。我已盡覩等者。我
T2213_.58.0093a02: 者指金剛手也。盡覩者指奮迅境界不知者
T2213_.58.0093a03: 彼法從來也
T2213_.58.0093a04: 二從云何下。明正致疑問起中。又二。一明
T2213_.58.0093a05: 發問句。二明隨釋。初可見
T2213_.58.0093a06: 二從梵本下。明隨釋中。亦五。一釋如來義。二
T2213_.58.0093a07: 釋應供義。三明正遍知義。四釋一切智智。五
T2213_.58.0093a08: 釋問意矣
T2213_.58.0093a09: 初中。如諸佛乘等者。大論第二十四云。如
T2213_.58.0093a10: 實道來故名如來文同五十五云。如來不可得
T2213_.58.0093a11: 者。或以佛名名爲如來。或以衆生名字名爲
T2213_.58.0093a12: 如來。如先生來後世乃至亦名如去。佛名如
T2213_.58.0093a13: 來者。如定光佛等行六波羅蜜得成佛道。釋
T2213_.58.0093a14: 迦文殊亦如是故名如來。如定光佛等智知
T2213_.58.0093a15: 諸法如。從如中來故名如來。釋迦文佛亦
T2213_.58.0093a16: 如是來故名如來云云所謂如來如去如法知
T2213_.58.0093a17: 解シ如ク法爲メニ説ク四義如大論文。故云釋論具
T2213_.58.0093a18: 含四義云云阿闍梨意存等者。涅槃經第十六
T2213_.58.0093a19: 云。云何名如來。如過去諸佛説所不變。云
T2213_.58.0093a20: 何不變。過去諸佛爲度衆生説十二部經。如
T2213_.58.0093a21: 來亦爾。故名如來。諸佛世尊從六波羅蜜三
T2213_.58.0093a22: 十七品十一空來至大涅槃。如來亦爾。是故
T2213_.58.0093a23: 號佛爲如來云云此經文符合阿闍梨如去如
T2213_.58.0093a24: 説義也。若此義者可言如去如説。雖然順
T2213_.58.0093a25: 古今亦言如來也。故云阿闍梨乃至古題也
T2213_.58.0093a26: 云云
T2213_.58.0093a27: 二從梵本下。釋應供義中。釋論謂之殺賊
T2213_.58.0093a28: 者。於阿羅漢有因三名果三名。因三名者怖
T2213_.58.0093a29: 魔乞食破煩惱是也。果三名者殺賊不生應
T2213_.58.0093b01: 供是也。故今擧果三攝因三也。所謂謂之
T2213_.58.0093b02: 殺賊乃至故以爲名等者釋殺賊義。又阿名
T2213_.58.0093b03: 爲乃至殼皮脱故者釋不生義。復次阿羅乃
T2213_.58.0093b04: 至名也者釋應供義。佛心種子者a字本不
T2213_.58.0093b05: 生體也。後世田中者。不生於生死之田中故
T2213_.58.0093b06: 云爾也
T2213_.58.0093b07: 三從梵本下。釋正遍知中。以佛得正遍智慧
T2213_.58.0093b08: 等者。大論第二十四云。人成就不顛倒智慧
T2213_.58.0093b09: 故名正遍知云云是開敷義者寄セテ於譬而轉
T2213_.58.0093b10: 釋覺義也。涅槃經云。云何正遍知。正者名
T2213_.58.0093b11: 不顛倒。遍知者於四顛倒無不通達。乃至復
T2213_.58.0093b12: 正者名世間中。遍知者畢竟定知修集中道
T2213_.58.0093b13: 得阿耨菩提文此文者初義相同大論義。復次
T2213_.58.0093b14: 義相同此宗所解也云云
T2213_.58.0093b15: 四從梵云下。釋一切智智中。一切謂名等者。
T2213_.58.0093b16: 言イヘハ名ト者一切諸法名字皆悉攝盡。言イヘハ色
T2213_.58.0093b17: 者一切諸法色相皆悉攝盡。乃至言一者一
T2213_.58.0093b18: 切一法攝盡。乃至十百千萬億等法門亦爾
T2213_.58.0093b19: 也。故云一切謂乃至攝一切法也。是一切
T2213_.58.0093b20: 中一相等者。大品經云。諸法一相所謂無相
T2213_.58.0093b21: 也。異相者各各諸法差別相也。漏相者有爲
T2213_.58.0093b22: 無常等是即有漏也。非漏相者無爲常住等
T2213_.58.0093b23: 即非漏相也。作相者有爲造作之相也。非
T2213_.58.0093b24: 作相者無爲法性等也。如此一切諸法性相
T2213_.58.0093b25: 體力作因果等一切悉知解也。故云一切謂
T2213_.58.0093b26: 乃至是名薩婆若也。於此薩婆若有種種名
T2213_.58.0093b27: 字。如大論七十三云。薩婆若有種種名字。或
T2213_.58.0093b28: 説一切智。或説一切種智。或説無上道心。或
T2213_.58.0093b29: 説無量諸佛法。或説菩提。皆是薩婆若名
T2213_.58.0093c01: 字。此中説薩婆若。當知是阿耨菩提云云已
T2213_.58.0093c02: 上依論明義畢。今謂一切智智等者。此中重
T2213_.58.0093c03: 言智智者。知縁起知本有故重云智智也。此
T2213_.58.0093c04: 智智是出心量境界。離四智心地。故云即
T2213_.58.0093c05: 是智中之智也。非但以一切種等者。大論
T2213_.58.0093c06: 八十四云。須菩提言。云何爲一切種智相。佛
T2213_.58.0093c07: 言一相故名一切種智。所謂一切法寂滅相。
T2213_.58.0093c08: 復次諸法行類相貌名字顯示説。佛如實知。
T2213_.58.0093c09: 以是故名一切種智云云今言。非但以如此智
T2213_.58.0093c10: 慧知一切諸法性相體名字等。此一一諸法
T2213_.58.0093c11: 皆悉知解ス至ルト究竟常住之實際。故云非但
T2213_.58.0093c12: 以一切種乃至可轉授他人也云云
T2213_.58.0093c13: 五從問意下。釋問意中。自二。一正釋問意。二
T2213_.58.0093c14: 明復次義矣
T2213_.58.0093c15: 初中又四。一總表問意。二釋種種趣。三釋
T2213_.58.0093c16: 性欲。四明種種道
T2213_.58.0093c17: 初中。云何令我等者。我者指金剛手。言等
T2213_.58.0093c18: 者指三部聖衆也。自覺之慧者即一切智智
T2213_.58.0093c19: 也。而此一切智道者。所言道者能通義也謂
T2213_.58.0093c20: 通達通攝上求下化之一切法。皆悉一味平
T2213_.58.0093c21: 等也。所謂a字本不生究竟醍醐味也。此名
T2213_.58.0093c22: 爲如來解脱味。離四味轉麁。純淨無比無
T2213_.58.0093c23: 上。故云而此一切乃至解脱味也。此妙方
T2213_.58.0093c24: 便等者。具縁品已下所説三密方便等。故具
T2213_.58.0093c25: 縁品疏云。上品已約種種心相對辨一切智
T2213_.58.0093c26: 心竟。然此妙果以何方便而能得至耶。故此
T2213_.58.0093c27: 品次明。譬如已知乳酪有醍醐性。即教令具
T2213_.58.0093c28: 諸器物方便讃搖。以從縁起故。當知不異十
T2213_.58.0093c29: 縁生句也云云
T2213_.58.0094a01: 二從此中下。釋種種趣中。毘婆沙説有五
T2213_.58.0094a02: 道等者。如倶舍婆沙等者。修羅不別立。修
T2213_.58.0094a03: 羅攝天或攝鬼畜。故云説有五道。大乘別立
T2213_.58.0094a04: 修羅。即如法華經云。見六道衆生云云
T2213_.58.0094a05: 三從性下。釋性欲中。性欲者欲名信喜好樂
T2213_.58.0094a06: 等者。謂依内成性。外生信喜好樂欲成此事。
T2213_.58.0094a07: 故云欲名信喜好樂也。大論八十八云。欲名
T2213_.58.0094a08: 嗜好。嗜好罪事生惡業故云云性名積習者。使
T2213_.58.0094a09: 令積習貪欲而成貪欲性。因此性其相外顯
T2213_.58.0094a10: 可分別言相。故云性名積習相從性生也。復
T2213_.58.0094a11: 次現行薫種子故性名積習。種子生現行故
T2213_.58.0094a12: 云相從性生也。欲隨性作行者。内以成欲性
T2213_.58.0094a13: 故。外作欲之行。故云欲隨性作行也。或時
T2213_.58.0094a14: 從欲爲性者。謂久以習修欲行故還成欲性
T2213_.58.0094a15: 也。故云或時乃至習欲成性也。性名染心
T2213_.58.0094a16: 等者。大論八十八云。問曰。衆生何因縁故
T2213_.58.0094a17: 有利鈍。答曰。以有種種欲力故。惡欲衆生
T2213_.58.0094a18: 常入惡故鈍。欲名嗜好。嗜好罪事生惡業故
T2213_.58.0094a19: 鈍。善欲者樂道修助道法故利云云又問曰。衆
T2213_.58.0094a20: 生何以不皆作善。答曰。是故佛説種種性惡
T2213_.58.0094a21: 性善性。惡性者惡欲。惡欲故根鈍。如火熱
T2213_.58.0094a22: 性水濕性。不應責其所以云云已上論文如
T2213_.58.0094a23: 此。以是義故云性名染心染心爲事乃至釋
T2213_.58.0094a24: 論中具明也云云
T2213_.58.0094a25: 又私問曰。性與欲。何爲先何爲後耶　答性
T2213_.58.0094a26: 先欲後也。論八十八云。性先有。欲得因縁
T2213_.58.0094a27: 而生。譬如先有瘡。得觸因縁則血出云云又
T2213_.58.0094a28: 私問曰。於欲與性。論内外輕重難易淺深受
T2213_.58.0094a29: 報不受報等如何　答同卷云。性有内ニ欲在
T2213_.58.0094b01: 外。性重欲輕。性難除欲易捨。性深欲淺。用
T2213_.58.0094b02: 性作業必當受報。用欲作業不必受報。有如
T2213_.58.0094b03: 是等差別云云如此大論中委細釋成性欲。故
T2213_.58.0094b04: 云是事釋論中具明也
T2213_.58.0094b05: 四從種種下。釋種種道中。種種方便道者龍
T2213_.58.0094b06: 樹云者。大論一百云。般若中雖有方便。方
T2213_.58.0094b07: 便雖有般若。而隨多受名。般若與方便本體
T2213_.58.0094b08: 是一。以所用少異故別説。譬如金師以巧方
T2213_.58.0094b09: 便故以金作種種異物。雖皆是金而各異名
T2213_.58.0094b10: 云云能以遍一切處眞金智體者。指如實大菩
T2213_.58.0094b11: 提一切智智也。造種種乘者。指三乘五通智
T2213_.58.0094b12: 乃至人非人等種種方便道也
T2213_.58.0094b13: 二從復下。明復次義中。發起大悲等者。今
T2213_.58.0094b14: 所問之所密標。則爲欲發起大悲胎藏曼荼
T2213_.58.0094b15: 羅也。故云即是乃至曼荼羅也。於薩婆若
T2213_.58.0094b16: 者指上一切智智。即是出過一切心地故云
T2213_.58.0094b17: 平等心地也。所謂中臺毘盧遮那普門萬徳
T2213_.58.0094b18: 總體也。畫作諸佛菩薩者指四智四行。乃至
T2213_.58.0094b19: 者指遍知院觀音院金剛手院持明院釋迦
T2213_.58.0094b20: 文殊除蓋障地藏虚空藏院云乃至也。二乘
T2213_.58.0094b21: 八部等者。指釋迦院眷屬并外部天等院也。
T2213_.58.0094b22: 所謂宣説等者指五佛并遍知釋迦等佛也。或
T2213_.58.0094b23: 大乘道或菩薩者。四行并觀音院金剛手院
T2213_.58.0094b24: 持明院文殊院除蓋障院地藏院虚空藏院等
T2213_.58.0094b25: 菩薩明王等是也。或聲聞乘者第三重釋迦眷
T2213_.58.0094b26: 屬也。或五通智道等者第四重外部天等院
T2213_.58.0094b27: 是也。是故今此發問發起下品所説曼荼羅
T2213_.58.0094b28: 也。故云於薩婆若乃至差別乘也。且如有
T2213_.58.0094b29: 人等者。若具一一細釋者。依諸佛菩薩明
T2213_.58.0094c01: 王等之法各得入スル&T069222;普門ニ可説之　雖然擧最
T2213_.58.0094c02: 下韋陀梵志之更轉方便即成大日義。應例
T2213_.58.0094c03: 知第二第三院等上位佛菩薩更轉方便　故
T2213_.58.0094c04: 云且如也。是即從此一門得入法界義　故
T2213_.58.0094c05: 云志求五通乃至毘盧遮那身等也。隨類形
T2213_.58.0094c06: 聲者。如上示現四重法界形聲。如此色形皆
T2213_.58.0094c07: 是密印也。如此音聲皆是眞言也。涅槃經第
T2213_.58.0094c08: 八云。善男子所有種種異論呪術言語皆是
T2213_.58.0094c09: 佛説。非外道説云云無非毒鼓因縁者。涅槃
T2213_.58.0094c10: 經第九云。譬如有人。以雜毒藥用塗大鼓。於
T2213_.58.0094c11: 衆人中撃令發聲。雖無心欲聞。聞已皆死唯
T2213_.58.0094c12: 除不横死者。是大乘大涅槃經亦復如是。犯
T2213_.58.0094c13: 四重禁及五無間。聞此經已亦作無上菩提
T2213_.58.0094c14: 因縁。除不横死一闡提輩云云今亦如是。聞
T2213_.58.0094c15: 眞言不思議毒鼓之聲者。遠近淺深雖有殊
T2213_.58.0094c16: 異。終損縁業之生。無不至本不生際。故云
T2213_.58.0094c17: 如是或現佛身乃至如來解脱味也。一切衆
T2213_.58.0094c18: 生等者。色者有顯形二色。顯者青黄赤白
T2213_.58.0094c19: 黒也。形色者方圓三角半月團形也。復色
T2213_.58.0094c20: 有三種。大論第三十六引經云。如經説。色
T2213_.58.0094c21: 有三種。有色可見有對。有色不可見有對。有
T2213_.58.0094c22: 色不可見無對。是故當知非但眼見故是色
T2213_.58.0094c23: 内外十處五根
五境		能起五識者皆名色云云又云。
T2213_.58.0094c24: 復有一種色。所謂壞惱相。衆生身色名壞
T2213_.58.0094c25: 惱相。非衆生色亦名爲惱壞相。惱相因縁故
T2213_.58.0094c26: 亦名惱。譬如有身則有飢渇寒熱老病刀杖
T2213_.58.0094c27: 等苦云云又云。復二種。所謂四大四大造色。
T2213_.58.0094c28: 内色外色。乃至可見色不可見。有對無對。有
T2213_.58.0094c29: 漏色無漏色云云又云。復有三種色。善色不
T2213_.58.0095a01: 善色無記色。乃至欲界繋色色界繋色不繋
T2213_.58.0095a02: 色云云又云。復有四種色乃
至		受色受戒時
得律儀		止色惡
不
T2213_.58.0095a03: 善業
止也		用色如衆僧受用檀
越所施之物也		不用色餘無用
色也云云		又云。
T2213_.58.0095a04: 復有五色。身作無作色口作無作及非業色。
T2213_.58.0095a05: 五情五塵云云又云。麁色動色影色像色誑
T2213_.58.0095a06: 色。麁色者可見可聞可嗅可味可觸。如土
T2213_.58.0095a07: 石等。動色者有二種。一者衆生動作。二者
T2213_.58.0095a08: 非衆生動作。誑色者如炎如幻如化如乾闥
T2213_.58.0095a09: 婆等。遠誑人眼近無所有。如是等種種無量
T2213_.58.0095a10: 色。總名色衆云云已上恐繁大概略抄之。心
T2213_.58.0095a11: 者心地觀經云。三界唯心心名爲地云云解
T2213_.58.0095a12: 云。心爲諸法依地。故云爲地也。故華嚴經
T2213_.58.0095a13: 云。心如工畫師。畫種種五陰。一切世界中。
T2213_.58.0095a14: 無法而不造。如心佛亦爾。如佛衆生然。心
T2213_.58.0095a15: 佛及衆生。是三無差別云云又以義分故有心
T2213_.58.0095a16: 意識不同。如祕記云。曼荼羅聖衆集起曰心。
T2213_.58.0095a17: 思量名意。了別爲識云云故五教章云。義分心
T2213_.58.0095a18: 意識云云如此色心是一切衆生本來成就六
T2213_.58.0095a19: 大法界也。所謂色者五大也。所覺理境大悲
T2213_.58.0095a20: 也胎藏也。心者五智也。能覺智體大智也金
T2213_.58.0095a21: 剛界也。是故五大與五智和融云實相。復次
T2213_.58.0095a22: 所覺理境能覺智體不二云實相。復次大悲
T2213_.58.0095a23: 與大智平等云實相。復次胎藏界十三大院
T2213_.58.0095a24: 與金剛界九會曼荼羅。互相渉入無礙自在
T2213_.58.0095a25: 云實相也。如此色心實相是生佛等有。平等
T2213_.58.0095a26: 平等無有勝劣。故云一切衆生乃至平等智
T2213_.58.0095a27: 身也。從本際已來具足圓滿故。離斷迷開
T2213_.58.0095a28: 悟之分域故。云非是得乃至成法界也。妙感
T2213_.58.0095a29: 妙應等者。衆生本來平等心地無盡莊嚴藏
T2213_.58.0095b01: 體具微妙本來常住離去來故云妙感。佛本
T2213_.58.0095b02: 來平等心地無盡莊嚴藏體具微妙本來常住
T2213_.58.0095b03: 離往來故云妙應。諸佛モ不來リ來ラ。衆生モ不
T2213_.58.0095b04: 往キ往カ。而感應道交不可思議。故云皆不出
T2213_.58.0095b05: 阿字門也。感應因縁者。以行者平等心爲
T2213_.58.0095b06: 因。以諸佛平等大悲爲縁。故云感應因縁。所
T2213_.58.0095b07: 生方便者。依感應因縁所生曼荼羅聖衆也。
T2213_.58.0095b08: 如此感應因縁所生方便皆同一法界。不離
T2213_.58.0095b09: a字本不生。故云當知感應因縁乃至不出
T2213_.58.0095b10: 阿字門也。湛湛大海同一醎味喩心王毘盧
T2213_.58.0095b11: 遮那之心海。雖波涛相激。只是海水之波涛
T2213_.58.0095b12: 也。故以此喩妙感妙應。大波小涛相打互雖
T2213_.58.0095b13: 爲能所。能所共海水之上能所也。故以此喩
T2213_.58.0095b14: 所生方便重重無盡互爲能所也云云
T2213_.58.0095b15: 二從復次下。明發起五字門中。自二。一明總
T2213_.58.0095b16: 標密意二明次第相釋
T2213_.58.0095b17: 初中。復次者。上金剛手探如來密意。説致ス
T2213_.58.0095b18: 發問其意已。次テ此ニ復明説五種譬喩之意。
T2213_.58.0095b19: 故云復次也。承佛神力者。今此五字門是今
T2213_.58.0095b20: 經宗體。如來祕密奧源。故非佛力者輒爾難
T2213_.58.0095b21: 説。故云承佛神力也。爲欲發起等者。下品
T2213_.58.0095b22: 佛所説大悲胎藏祕密曼荼羅。以此五字門
T2213_.58.0095b23: 爲具體法身。故云爲欲乃至五種譬喩也
T2213_.58.0095b24: 二從初句下。明次第相釋中。自六。一釋空
T2213_.58.0095b25: 大。二明地大。三明火大。四釋風大。五釋水
T2213_.58.0095b26: 大。六明正發起五字門矣
T2213_.58.0095b27: 初中。又二。一明牒經。二明隨釋。初中雖有
T2213_.58.0095b28: 多句。對自餘四大故。總合空大中諸句爲一
T2213_.58.0095b29: 句。故云初句也。自餘可准知之。譬如虚空
T2213_.58.0095c01: 等者。可有當體譬喩二意。當體義是上根上
T2213_.58.0095c02: 智所用也。爲被中下機。擧譬喩之義攝當
T2213_.58.0095c03: 體之義也。復次毘盧遮那大空之體難解難
T2213_.58.0095c04: 入故。假譬以況彼大空也。故云以世間易解
T2213_.58.0095c05: 空譬難解空也
T2213_.58.0095c06: 二從如此下。明隨釋中。如此即是毘者。言
T2213_.58.0095c07: 虚空離一切分別無分別故無徳無失。是小
T2213_.58.0095c08: 乘意。故云如此即是乃至無過無徳也。今
T2213_.58.0095c09: 如來智身等者。言今毘盧遮那一切智智大
T2213_.58.0095c10: 空。雖離一切妄想戲論。而無量無邊萬徳自
T2213_.58.0095c11: 本已來成就圓滿。不如彼世間空無過無徳。
T2213_.58.0095c12: 故云今如來乃至以況大空耳也所以重言
T2213_.58.0095c13: 者。言住一切分別者有也。離一切分別者空
T2213_.58.0095c14: 也。於此空而亦作無分別想故。爲遮此無分
T2213_.58.0095c15: 別想故云爾也。離一切分別乃至是分別上
T2213_.58.0095c16: 更生分別義例如尋伺等者。住分別想如尋。
T2213_.58.0095c17: 住無分別想如伺。又住分別想如眼識生時。
T2213_.58.0095c18: 住無分別想如意識生也。故云例如乃至是
T2213_.58.0095c19: 細分別也。自餘可見云云舊譯或云者指大
T2213_.58.0095c20: 論等也。大論三十八云。劫跛。秦言分別時
T2213_.58.0095c21: 節云云所言分別者妄執義也故云爾也
T2213_.58.0095c22: 二從第二下。釋地大中。又二。一明牒經。二
T2213_.58.0095c23: 明隨釋。初牒經可見
T2213_.58.0095c24: 二從世間下。明隨釋中。又二。一明譬説。二
T2213_.58.0095c25: 明合譬
T2213_.58.0095c26: 初中。如世間等者是即大地所生之草木等
T2213_.58.0095c27: 也。以之爲一切衆生之依處。故云如世間乃
T2213_.58.0095c28: 至作依止處也
T2213_.58.0095c29: 二從一切下。明合譬中。一切智智等者。此
T2213_.58.0096a01: 一切智爲大悲普門曼荼羅之依地。故云一
T2213_.58.0096a02: 切智地也。大悲曼荼羅者。以阿字爲一切種
T2213_.58.0096a03: 子。一切諸字皆是阿字所流所因。故云大悲
T2213_.58.0096a04: 乃至所出生也。四重法界諸尊以阿字本不
T2213_.58.0096a05: 生際爲所依止處。故云即此諸乘乃至所依
T2213_.58.0096a06: 止處也。起是a字起。滅是a字滅。故雖生
T2213_.58.0096a07: 無利譽稱樂之悦。雖死無衰毀憂苦之悲。故
T2213_.58.0096a08: 云生死涅槃乃至故以爲喩也云云
T2213_.58.0096a09: 三從第三下。釋火大中。又二。一明牒經。二
T2213_.58.0096a10: 明隨釋
T2213_.58.0096a11: 初牒經可見
T2213_.58.0096a12: 二從譬下。明隨釋中。三。一明譬説。二明合
T2213_.58.0096a13: 譬。三明復次義　初中。皆如須彌山者。且
T2213_.58.0096a14: 約一四州中最大物。故云如須彌山。再往論
T2213_.58.0096a15: 者。設雖如無量須彌山。更可無怯弱也
T2213_.58.0096a16: 二從如來下。明合譬中。如來智火者。謂以
T2213_.58.0096a17: ra字智火。刹那焚滅無始已來頼耶所薫一
T2213_.58.0096a18: 切妄想煩惱之薪。妄執煩惱薪盡滅故能燒
T2213_.58.0096a19: 智火隨不生。是即ra字實相也。故云如來智
T2213_.58.0096a20: 火乃至亦無所依也
T2213_.58.0096a21: 三從復次下。明復次義中。復次如者。譬如
T2213_.58.0096a22: 世間火上下貴賎同用。於黒闇夜中而得正
T2213_.58.0096a23: 路。ra字智火亦如此。四重法界上中下聖者
T2213_.58.0096a24: 異生平等平等有之。於無始生死無明煩惱
T2213_.58.0096a25: 黒闇夜中。知見如實道。入初地乃至第十一
T2213_.58.0096a26: 地。一切佛法皆悉證知。故云復次如世間乃
T2213_.58.0096a27: 至故以爲喩也
T2213_.58.0096a28: 四從第四下。釋風大中。又二。一明牒經。二
T2213_.58.0096a29: 明隨釋。初牒經可見
T2213_.58.0096b01: 二從如大下。明隨釋中。又二。一明譬。二明
T2213_.58.0096b02: 合譬　初中。三辰炳現者日月星是也。蔚
T2213_.58.0096b03: 蒸者蒸粟貌也。熱惱之&MT03223;也。於風大有多
T2213_.58.0096b04: 種之徳。令得清涼之義。開榮増長之義。摧
T2213_.58.0096b05: 壞物類之義。自在旋轉之義也
T2213_.58.0096b06: 二從如下。明合譬中。滌除一切等者。令得
T2213_.58.0096b07: 清涼義也。是即寶幢佛三摩地淨菩提心顯
T2213_.58.0096b08: 現時。開發心内三點令炳現三部佛徳。而除
T2213_.58.0096b09: 衆生煩惱令得清涼之益。故云滌除一切乃
T2213_.58.0096b10: 至清涼法性也。又復能令等者。花開敷佛
T2213_.58.0096b11: 三摩地也。故云開榮増長。又云善法増長
T2213_.58.0096b12: 也。摧壞無明等者。無量壽佛三摩地轉法輪
T2213_.58.0096b13: 智之徳也。而此無障礙等者。天鼓雷音佛三
T2213_.58.0096b14: 摩地。其義可見。故云自在旋轉。又云無所
T2213_.58.0096b15: 依故也
T2213_.58.0096b16: 問。何故於風大徳有如此義耶　答。餘大亦
T2213_.58.0096b17: 如此。尋文可見。是即明五大互具五大互融
T2213_.58.0096b18: 無礙也云云
T2213_.58.0096b19: 五從第五下。釋水大中。又二。一明牒經。二
T2213_.58.0096b20: 明隨釋。初牒經可見
T2213_.58.0096b21: 二明隨釋中。又二。一明譬説。二明合譬
T2213_.58.0096b22: 初中。如水大者。上火大毘盧遮那大智門徳
T2213_.58.0096b23: 也。今此水大如來大悲門徳也。其義自可
T2213_.58.0096b24: 見
T2213_.58.0096b25: 二明合譬中。如來智水者。指自性清淨眞如
T2213_.58.0096b26: 法界。是即中臺也。流趣世間者東方。潤諸
T2213_.58.0096b27: 等持者南方。成大果實者西方。利益群生者
T2213_.58.0096b28: 北方也。體無煩惱以下轉釋上諸句也。所謂
T2213_.58.0096b29: 體無煩惱乃至無濁者轉釋中臺。此中有三
T2213_.58.0096c01: 句。體無煩惱故清潔者指佛部徳。能離諸惑
T2213_.58.0096c02: 故無垢者指金剛部徳。一相非異者指蓮華
T2213_.58.0096c03: 部徳也。諸有得者轉釋東方。獲清涼定者釋
T2213_.58.0096c04: 南方。湛寂難思者轉釋西方。證平等性者轉
T2213_.58.0096c05: 釋北方也
T2213_.58.0096c06: 問。何故於水大句具如此之徳耶　答。是即
T2213_.58.0096c07: 毘盧那那va@m字智水具足五智故也更問
T2213_.58.0096c08: 六從復次下。明發起五字門中。自四。一明
T2213_.58.0096c09: 別標。二明法説。三明譬説。四明合譬
T2213_.58.0096c10: 初中。下文者指祕密曼荼羅品悉地出現品
T2213_.58.0096c11: 等也
T2213_.58.0096c12: 二從阿字下。明法説。自可見云云
T2213_.58.0096c13: 三從如世下。明譬説中。又如世間等者。所
T2213_.58.0096c14: 言世間總有三種。然今世間者。擧器世間攝
T2213_.58.0096c15: 有情世間也。地水火風者。大論三十二云。一
T2213_.58.0096c16: 切有爲法皆從四縁生。所謂因縁次第縁縁
T2213_.58.0096c17: 縁増上縁。因縁者相應因共生因自種因遍
T2213_.58.0096c18: 因報因。是五因名爲因縁。復次一切有爲
T2213_.58.0096c19: 法亦名因縁。心心數法次第相續無間故名
T2213_.58.0096c20: 爲次第縁。心心數法縁塵故生是名縁縁。諸
T2213_.58.0096c21: 法生時不相障礙。是爲無障縁云云私云亦名
増上縁也
T2213_.58.0096c22: 問。若然者。今釋云何可得心合耶　答。世
T2213_.58.0096c23: 間種子爲因縁。此種子從地生。水所潤火所
T2213_.58.0096c24: 煖風所長次第無間相續。故爲次第縁。此種
T2213_.58.0096c25: 子縁地水火風生故爲縁縁。如此五大與力
T2213_.58.0096c26: 不障故令生長故云増上縁也。此等諸縁若
T2213_.58.0096c27: 闕一縁。一切有爲法無生長。故云隨闕一縁
T2213_.58.0096c28: 終不増長也。六因四縁事。大論第十七三十
T2213_.58.0096c29: 二等委悉也。恐繁不抄之要攬人開之
T2213_.58.0097a01: 四從一切下。明合譬中。一切智性者直指一
T2213_.58.0097a02: 切衆生自性清淨如來藏也。即用一切者。言
T2213_.58.0097a03: 此自性清淨種子從a字本不生大悲地大
T2213_.58.0097a04: 生。故本來不生不滅而常住不變也。爲va字
T2213_.58.0097a05: 言説不可得之大悲水大所潤故。爲邪見放
T2213_.58.0097a06: 逸煩惱重障之熱惱不所枯乾。爲ra字塵垢
T2213_.58.0097a07: 不可得之大悲火大所煗故。爲一切愛見煩
T2213_.58.0097a08: 惱重障寒氷不所傷害。爲ha字因業不可得
T2213_.58.0097a09: 之大悲風大所増長故。爲四重五逆等惡業
T2213_.58.0097a10: 煩惱繋縛不所結縛。爲kha字等空不可得之
T2213_.58.0097a11: 大悲空大所蘊持故。爲執著戲論妄想分別
T2213_.58.0097a12: 不所障礙。以如是等五義自爲衆縁故。自
T2213_.58.0097a13: 心發菩提心。自心具足大願行。自心知見等
T2213_.58.0097a14: 正覺。自心證無等涅槃。自心嚴淨佛國土。自
T2213_.58.0097a15: 心作利物結縁。從非因之因至非果之果。
T2213_.58.0097a16: 而成不可思議不生不滅因縁也。故云一切
T2213_.58.0097a17: 智乃至不滅之因縁也
T2213_.58.0097a18: 三從金剛下。明發起三句法中。自四。一明
T2213_.58.0097a19: 結前生後。二明所同體。三明例證。四明譬
T2213_.58.0097a20: 喩
T2213_.58.0097a21: 初中。觀知如來者指前奮迅示現藏也。無與
T2213_.58.0097a22: 等故云獨一。非一門二門之加持故云法界
T2213_.58.0097a23: 也。加持之相者。如上釋。心所惟忖等者。内
T2213_.58.0097a24: 心思惟觀察也。必知將説等者。佛左所説
T2213_.58.0097a25: 五字門并三句三密等法門也。先喩其功徳
T2213_.58.0097a26: 者嘆喩五字門功徳也。發起大會者。如上釋
T2213_.58.0097a27: 之云云
T2213_.58.0097a28: 二從然後下。明所問體中。然後者。如此觀
T2213_.58.0097a29: 知加持之相嘆其功徳發起生解之機已而
T2213_.58.0097b01: 問。故云然後問佛。如是者上所釋一切智智
T2213_.58.0097b02: 是也。從此已後等者。依如此奮迅現瑞致動
T2213_.58.0097b03: 執生疑。因茲薩埵發問。故此後如來以一切
T2213_.58.0097b04: 智智印。即印持決定其心而廣説。故云從此
T2213_.58.0097b05: 已後乃至廣分別説也
T2213_.58.0097b06: 三從例如下。明例證中。例如彌勒等者如上
T2213_.58.0097b07: 釋之。憤憤悲悲者。有ルヲ心ニ云憤憤。在口云
T2213_.58.0097b08: 悲悲。所謂心ニ起リ口ニ浮テ未演其所疑。故云即
T2213_.58.0097b09: 時憤憤乃至所疑也。爲説是道場者。即一
T2213_.58.0097b10: 乘法是也。付之若依香象意者。有二。一別
T2213_.58.0097b11: 教一乘。華嚴之體是也。二圓教一乘。指法
T2213_.58.0097b12: 花會三歸一。故五教章云。然此一乘教義分
T2213_.58.0097b13: 齊開爲二門。一別教。二圓教云云若依天台
T2213_.58.0097b14: 意者。無別教圓教不同。只是以開權顯實妙
T2213_.58.0097b15: 體名爲一乘。故經云。十方佛土中。唯有一
T2213_.58.0097b16: 乘法云云香象天台所釋雖似別。義致無相
T2213_.58.0097b17: 違。所以然者。天台建立宗日。始自華嚴終
T2213_.58.0097b18: 至般若雖多不同。但爲次第三諦所攝。今經
T2213_.58.0097b19: 會實方曰圓融云云此釋雖判華嚴法華勝劣。
T2213_.58.0097b20: 探佛意時如云初後佛惠圓頓義齊。又香象
T2213_.58.0097b21: 分相門ノ方ニテ雖釋此別教一乘別於彼三乘。統
T2213_.58.0097b22: 攝門ノ意ニテハ曰一切三乘等法本來悉是彼一乘
T2213_.58.0097b23: 法。爰以香象云。如思禪師智者禪師。神異
T2213_.58.0097b24: 感通迹參登位。靈山聽法憶在於今。此等諸
T2213_.58.0097b25: 徳豈夫好異云云故知ヌ立宗雖別。圓極是齊也
T2213_.58.0097b26: 云云以此一乘圓極。爲道場所得法。故經云。
T2213_.58.0097b27: 於道場知已。導師方便説云云爲授菩提記
T2213_.58.0097b28: 者。爾前所記非劫國名號之記&T040879;。是故號不
T2213_.58.0097b29: 畢定記。法華所記授劫國名號之記&T040879;。是故
T2213_.58.0097c01: 曰畢定記。故大論第九十三畢定品云。如法
T2213_.58.0097c02: 華經中説畢定。餘教説有退有不退云云自餘
T2213_.58.0097c03: 如上釋云云
T2213_.58.0097c04: 四從譬如下。明譬喩中。譬如春陽之始等
T2213_.58.0097c05: 者。喩文自可見。若無機之人等者。於大悲
T2213_.58.0097c06: 發生春陽之始。上上信根之族祕密眞言之
T2213_.58.0097c07: 機ハ。菩提種子忽自萌動。無明殼皮頓自甲
T2213_.58.0097c08: 裂ク。是故奮迅示現之雷風響キ機興即生之
T2213_.58.0097c09: 大空ニ。無盡莊嚴之螺鼓動ス大悲嘉會之樓
T2213_.58.0097c10: 閣。於三世常恒之一時。降ス平等一味之大
T2213_.58.0097c11: 雨。依之如實不知之莩殼速脱離。無上菩提
T2213_.58.0097c12: 之善苗疾出生。是則自非上根上智之人大
T2213_.58.0097c13: 度勇鋭者。無蒙如此之深益。至如彼兩種二
T2213_.58.0097c14: 乘兩種外道者。適雖遇奮迅示現莊嚴之際
T2213_.58.0097c15: 會。如聾如盲。何得視聽見聞如此境界。何
T2213_.58.0097c16: 況發起甚深祕密利益耶。爰以大師言。摩尼
T2213_.58.0097c17: 奇珠待大龍而雨寶。輪王妙藥對鄙人以爲
T2213_.58.0097c18: 毒。何況眞言祕藏起三自以難聞。金剛佛戒
T2213_.58.0097c19: 過十地而叵得。自非輪王種姓大機菩薩。誰
T2213_.58.0097c20: 能開五智於一心得三密於凡身云云雖爲一
T2213_.58.0097c21: 道極無十地證得菩薩全非其境界。何況二乘
T2213_.58.0097c22: 凡夫所測量耶。設雖有ト無間鐵城中ニ。若爲
T2213_.58.0097c23: 祕藏眞言之機者。今依此奮迅示現加持三
T2213_.58.0097c24: 昧無不發深益也。第五陀羅尼藏之機可思
T2213_.58.0097c25: 之。是故諸道昇沈依戒持毀。見佛不見佛任
T2213_.58.0097c26: 乘緩急。故今所言無間中眞言機者。即是
T2213_.58.0097c27: 戒緩故一且雖墮地獄。以乘急故速知見自心
T2213_.58.0097c28: 佛也。又涅槃經第九云。善男子譬如焦種雖
T2213_.58.0097c29: 遇甘雨。百千萬劫終不生芽。芽若生者無有
T2213_.58.0098a01: 是處。一闡提輩亦復如是。雖聞如是大般涅
T2213_.58.0098a02: 槃微妙經典。終不能發菩提心芽。若能發
T2213_.58.0098a03: 者無有是處。何以故。是人斷滅一切善根如
T2213_.58.0098a04: 彼焦種不能復生菩提芽云云彼經以一闡提
T2213_.58.0098a05: 爲無機之人。今此經以顯網封執爲無機之
T2213_.58.0098a06: 人也。如此顯教封執之輩。雖遇無盡莊嚴之
T2213_.58.0098a07: 際會。不能蒙甚深祕密之妙益。故云若無機
T2213_.58.0098a08: 之乃至發起深益也
T2213_.58.0098a09: 二從毘盧下。明如來許説中。自五。一明如
T2213_.58.0098a10: 來讃嘆。二明總標三句。三明開示寶所。四
T2213_.58.0098a11: 明菩提不可得。五明問答決疑矣
T2213_.58.0098a12: 初中又二。一明總牒。二明隨釋。初總牒自可
T2213_.58.0098a13: 見
T2213_.58.0098a14: 二從以執下。明隨釋中。自四。一明讃測深
T2213_.58.0098a15: 意。二明讃不失機會。三明讃難問能問。四
T2213_.58.0098a16: 明如來誡聽　初中。預測如來者。上來所言
T2213_.58.0098a17: 五字門并三句法體。是今經之深旨如來之
T2213_.58.0098a18: 祕藏也。然金剛手能測彼深奧令發起。故云
T2213_.58.0098a19: 側如來加持深意也
T2213_.58.0098a20: 二從又能下。明讃不失機會中。發起時衆
T2213_.58.0098a21: 者。今大悲胎藏曼荼羅法界應度大衆也。作
T2213_.58.0098a22: 生解因縁者。令彼法界應度之衆生而生大
T2213_.58.0098a23: 菩提心之解了故云爾也。仰測聖心者。仰能
T2213_.58.0098a24: 測如來説法時至而不失應度機根嘉會時
T2213_.58.0098a25: 分。故云仰測聖心不失機會也
T2213_.58.0098a26: 三從我觀下。明難問能問中。又二。一明讃
T2213_.58.0098a27: 嘆意。二明功徳倍増　初中。我者大日之自
T2213_.58.0098a28: 稱也。乃至淺行諸菩薩者。指初心始行諸菩
T2213_.58.0098a29: 薩也。以此三句者。十方三世一切諸佛説
T2213_.58.0098b01: 教甚深教義。皆悉莫非爲此菩提爲因大悲
T2213_.58.0098b02: 爲根方便爲究竟。故云以此乃至甚深之事
T2213_.58.0098b03: 也
T2213_.58.0098b04: 二從以如下。明功徳倍増中。倍増者復明於
T2213_.58.0098b05: 上首仁者中。金剛手雖無比類。對如來世
T2213_.58.0098b06: 尊故猶論明昧不同。故云無量功徳乃至終
T2213_.58.0098b07: 無漏失也
T2213_.58.0098b08: 問曰。何故如來如此慇懃讃嘆金剛手。有何
T2213_.58.0098b09: 等深意耶　答曰。如大論五十五云。問曰。佛
T2213_.58.0098b10: 何故讃須菩提。答曰。示師不自高。弟子承
T2213_.58.0098b11: 順師法故。有人師所説弟子不受。弟子所説
T2213_.58.0098b12: 師不聽。如凡夫人處衆説法時。破一切語
T2213_.58.0098b13: 不受。以佛無吾我心故讃須菩提言如是如
T2213_.58.0098b14: 是云云今亦如此。故讃金剛手也
T2213_.58.0098b15: 四從次即下。明如來誡聽中。又二。一明誡
T2213_.58.0098b16: 聽意。二明引論釋　初中。極善作意者。擧
T2213_.58.0098b17: 意密而攝身口也。亦爲未來弟子等者。言非
T2213_.58.0098b18: 啻誡勸金剛手。亦兼爲欲使未來眞言行者
T2213_.58.0098b19: 直心聽法故云爾也
T2213_.58.0098b20: 二從故釋下。明引釋論中。若人心善直信等
T2213_.58.0098b21: 者。若爲聽法不惜身命不求名利。是即心善
T2213_.58.0098b22: 直信之相。故法華經云。若人精進常修慈
T2213_.58.0098b23: 心。不惜身命乃可爲説。捨惡知識親近善
T2213_.58.0098b24: 友。如是之人乃可爲説。告舍利弗。我説是
T2213_.58.0098b25: 相。如是等人則能信解云云又大論九十六
T2213_.58.0098b26: 云。佛言。薩陀波崙菩薩求般若時。不惜身命
T2213_.58.0098b27: 不求名利。於空閑林中聞空中聲言。汝善男
T2213_.58.0098b28: 子從是東行。莫念疲極莫念睡眠。莫念服食
T2213_.58.0098b29: 莫念晝夜。莫念寒熱莫念内外。善男子行時
T2213_.58.0098c01: 莫觀右右。莫懷身相莫懷色相。莫懷受想行
T2213_.58.0098c02: 識相。何以故若懷是諸相。於佛法有礙。若於
T2213_.58.0098c03: 佛法有礙。便往來五道生死中。亦不能得般
T2213_.58.0098c04: 若波羅蜜云云以是等義故云若人心善乃至
T2213_.58.0098c05: 則不能解也。聽者端身者。端直身威儀不
T2213_.58.0098c06: 顧身勞。猶如渇水而欲飮之。故云爾也。一
T2213_.58.0098c07: 心入於語義中者。專心不異縁。於所説中之
T2213_.58.0098c08: 義理敢不誤失也。以下二句可見。此偈中
T2213_.58.0098c09: 有專三業之義。所謂端身者專身業。如渇飮
T2213_.58.0098c10: 者專口業。一心者專心業也。故大論一百
T2213_.58.0098c11: 云。以善其身口意業供給師云云及無盡意經
T2213_.58.0098c12: 等者。未檢得之。要攬人披經可見之
T2213_.58.0098c13: 妙印鈔卷第九
T2213_.58.0098c14:   御本云元徳二年庚
午		潤六月十一日加點了
T2213_.58.0098c15: 　沙門阿寂　
T2213_.58.0098c16:   建武四年丁
丑		卯月十日
T2213_.58.0098c17: 　金剛佛子明金之　
T2213_.58.0098c18:
T2213_.58.0098c19:
T2213_.58.0098c20:
T2213_.58.0098c21: 妙印鈔卷第十
T2213_.58.0098c22: 　沙門阿寂紀　
T2213_.58.0098c23:   釋入眞言門住心品第一之餘經一
疏一
T2213_.58.0098c24: 二從經云下。明總標説三句中。又二。一明
T2213_.58.0098c25: 牒經。二明隨釋　初牒經。自可見
T2213_.58.0098c26: 二從猶如下。明隨釋中。自四。一釋菩提爲
T2213_.58.0098c27: 因。二釋大悲爲根。三釋方便爲究竟。四明
T2213_.58.0098c28: 約地上轉釋三句
T2213_.58.0098c29: 初中又云。一明總三句次第生起。二明中智
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