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大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58

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T2213_.58.0090a01: 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: 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
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
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
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
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
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: 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: 大日如來異。如クン者二重三重亦
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
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:
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: 決定性二乘不定性無佛性菩薩種性
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
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
T2213_.58.0091c19: 問。以何得知。今所云初發心時者指地前發
T2213_.58.0091c20: 。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: 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: 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: 初地云云明文在之致ンヤ
T2213_.58.0092a03: 問更無退義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: 門身密印口眞言心觀念相應。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: 此雖スト異方便門。更不離金剛乘教。故
T2213_.58.0092a23: 不離如是寶乘
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: 提心ナル種子心。即是菩提爲因句也。第二
T2213_.58.0092b13: 地已去九地牙疱等九心。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十地始終
T2213_.58.0092b21: 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:
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
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:
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
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
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: 照俗之權乃至可尋
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
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: 法爲メニ四義如大論文。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
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: イヘハ者一切諸法名字皆悉攝盡。言イヘハ
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
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
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
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
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: 是事釋論中具明
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: 王等之法各得スル&T069222;普門可説之 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: 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: 云云又云。復有四種色
受色受戒時
得律儀
止色
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
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: 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。衆生
T2213_.58.0095b04: 。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
T2213_.58.0095b18: 發問其意已。次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
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: 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:
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
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:
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: 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
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。有ルヲ云憤憤。在口云
T2213_.58.0097b08: 悲悲。所謂心未演其所疑。故云
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: 分相門ニテ雖釋此別教一乘別於彼三乘。統
T2213_.58.0097b22: 攝門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: 。菩提種子忽自萌動。無明殼皮頓自甲
T2213_.58.0097c08: 。是故奮迅示現之雷風響機興即生之
T2213_.58.0097c09: 大空。無盡莊嚴之螺鼓動大悲嘉會之樓
T2213_.58.0097c10: 。於三世常恒之一時。降平等一味之大
T2213_.58.0097c11: 。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。設雖無間鐵城中。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
T2213_.58.0098a12: 初中又二。一明總牒。二明隨釋。初總牒自可
T2213_.58.0098a13:
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: 如來説法時至而不應度機根嘉會時
T2213_.58.0098a25: 。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:
T2213_.58.0098b04: 二從以如下。明功徳倍増中。倍増者復明
T2213_.58.0098b05: 上首仁者中。金剛手雖比類。對如來世
T2213_.58.0098b06: 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。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。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: 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
潤六月十一日加點了
T2213_.58.0098c15:  沙門阿寂 
T2213_.58.0098c16:   建武四年
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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