INBUDS
大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58
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T2213_.58.0575a01:
T2213_.58.0575a02:
T2213_.58.0575a03:妙印鈔卷第七十一
T2213_.58.0575a04: 沙門阿寂紀
T2213_.58.0575a06: 二從故佛下。明如來勅答中。又二。一明總表
T2213_.58.0575a07: 説別道一道法門。二明廣説差別相
T2213_.58.0575a08: 初中。又二。一明牒經。二明隨釋
T2213_.58.0575a09: 初中。故佛次爲分別之歎言乃至今説此法
T2213_.58.0575a10: 門也者。經之佛告執金剛祕密主言。善哉乃
T2213_.58.0575a11: 至差別道一道法門文。未會引之也
T2213_.58.0575a12: 二從能問如來下。明隨釋中。能問如來如是
T2213_.58.0575a13: 之事者。別牒也。次答者指定答文也
T2213_.58.0575a14: 分別道一道説法門者。又別牒上句也。謂一
T2213_.58.0575a15: 切法不出阿字門者。言於此十善有而二不
T2213_.58.0575a16: 二義
T2213_.58.0575a17: 不二一道也。故云謂一切法不出阿字門乃
T2213_.58.0575a18: 至猶一法界故言一也。雖然又而二之道宛
T2213_.58.0575a19: 然也。故云於此一道中乃至殊街同歸也。又
T2213_.58.0575a20: 如以阿字門等者。以阿字故諸字雖各別而
T2213_.58.0575a21: 同一也。今十善戒亦如是一切衆生本源之
T2213_.58.0575a22: 戒故同一也。雖然二乘外道上中下差別故
T2213_.58.0575a23: 有種種不同。故云又如以一阿字門分別乃
T2213_.58.0575a24: 至而分別答其差別相故次言若聲聞乘學處
T2213_.58.0575a25: 我説彼方便教令成就邊智開發非十善業道
T2213_.58.0575a26: 等行迴文耳也
T2213_.58.0575a27: 二從此分別意下。明廣説差別相中。又三。一
T2213_.58.0575a28: 明與聲聞差別。二明與外道差別。三明大乘
T2213_.58.0575a29: 平等
T2213_.58.0575b01: 初中。又二。一明牒經。二明隨釋
T2213_.58.0575b02: 初中。佛言同一如我所説乃至十善業道不
T2213_.58.0575b03: 無其異也者。經之若聲聞乘乃至行十善業
T2213_.58.0575b04: 道法文。未會引之也
T2213_.58.0575b05: 二從此答下。明隨釋中。此答其與大乘別也
T2213_.58.0575b06: 者。總指定答意也。彼聲聞十善等者。與聲聞
T2213_.58.0575b08: 二從諸外下。明與諸外道差別中。又二。一明
T2213_.58.0575b09: 牒經。二明隨釋
T2213_.58.0575b10: 初中。諸外道我乃至所轉故者。經之彼諸世
T2213_.58.0575b11: 間乃至他因所轉文。未會引之也
T2213_.58.0575b12: 二從次下。明隨釋中。又二。一擧彼宗計。二破
T2213_.58.0575b13: 彼宗計
T2213_.58.0575b14: 初中彼宗所計等者。諸外道之所計皆悉從
T2213_.58.0575b15: 神我而生。故云彼宗計我神等而生一切也｣
T2213_.58.0575b16: 二從今我下。明破彼宗計中。又二。一明約因
T2213_.58.0575b17: 果撥無破。二明約斷常破
T2213_.58.0575b18: 初中。今我此身者。指彼計我云今我也。此身
T2213_.58.0575b19: 者。於此四大和合身計有神我故。此身既從
T2213_.58.0575b20: 縁生故。是大我之所生也。豈於此身中有神
T2213_.58.0575b21: 我耶。若汝言神我所生者。善惡因果皆從大
T2213_.58.0575b22: 我出。故知今此身心自無我也。持戒果報誰
T2213_.58.0575b23: 受之耶。猶如無種子而望果。譬如於石女求
T2213_.58.0575b24: 子。又似以空花擬爲鬘。皆是有名無實。今亦
T2213_.58.0575b25: 如此。於無自性身心而計神我。望其果報無
T2213_.58.0575b26: 有是處。故云今我此身乃至自非乃至無有
T2213_.58.0575b27: 是處也
T2213_.58.0575b28: 二從復有下。明約斷常破中。若常則無果報
T2213_.58.0575b29: 者。若法常者都因果義不成。無因果義今持
T2213_.58.0575c01: 十善有何所詮耶。若法斷者亦無因果。何於
T2213_.58.0575c02: 斷滅中修十善有何所詮耶。譬如虫食木適
T2213_.58.0575c03: 成字不知是字非字。是故以外道十善不可
T2213_.58.0575c04: 比類菩薩十善也。故云復有著於斷常乃至
T2213_.58.0575c05: 偶得成字不可比也
T2213_.58.0575c06: 三從次明下。明大乘平等中。又二。一明牒經。
T2213_.58.0575c07: 二明隨釋
T2213_.58.0575c08: 初中。次明大乘平等乃至當勤修習者。經之
T2213_.58.0575c09: 菩薩修行大乘乃至當勤修學文。未會引之
T2213_.58.0575c10: 也
T2213_.58.0575c11: 二從言此下。明隨釋中。言此戒入一切平等
T2213_.58.0575c12: 法等者。今此戒以三平等。自他同運令至平
T2213_.58.0575c13: 等實際。故云言此戒入一切平等乃至與一
T2213_.58.0575c14: 切不共也
T2213_.58.0575c15: 四從佛次下。明佛説十善戒相中。自分爲十
T2213_.58.0575c16: 一。一明觀察告言。二明説不殺戒相。三明説
T2213_.58.0575c17: 不盜戒相。四明不婬戒相。五明説不妄語戒
T2213_.58.0575c18: 相。六明説不惡口語戒。七明説不兩舌戒相。
T2213_.58.0575c19: 八明説不綺語戒。九明説不貪戒相。十明説
T2213_.58.0575c21: 初中。又二。一明牒經。二明隨釋
T2213_.58.0575c22: 初中。交牒可云。爾時世尊乃至告金剛手菩
T2213_.58.0575c24: 二從佛次下。明隨釋中。佛次更欲廣説菩薩
T2213_.58.0575c25: 十善戒相者。前略説十善戒相竟。故爲令疑
T2213_.58.0575c26: 惑故重廣説十戒相也。故云佛次更欲廣説
T2213_.58.0575c27: 乃至無有疑惑也。前以如來眼説差別即無
T2213_.58.0575c28: 差別之一道法門。是即自證大智門也。今以
T2213_.58.0575c29: 大慈大悲觀之。是即大悲化他門也。故云故
T2213_.58.0576a01: 以大慈大悲眼乃至故重説二名也。此中二
T2213_.58.0576a02: 名者大慈大悲是也
T2213_.58.0576a03: 二從盡形持下。明説不殺戒相中。又二。一明
T2213_.58.0576a04: 牒經。二明隨釋
T2213_.58.0576a05: 初中。盡形持不殺命戒乃至應離怨惡意者。
T2213_.58.0576a06: 經之祕密主彼諸盡形壽乃至故有所施作非
T2213_.58.0576a07: 怨害心文。未會引之也
T2213_.58.0576a08: 二從前已下。明隨釋中。又二。一明正説不殺
T2213_.58.0576a09: 戒相。二明説有餘方便
T2213_.58.0576a10: 初中。又四。一明護他命如己命。二明一念不
T2213_.58.0576a11: 畜害物具。三明九種惱害。四明於非情不生
T2213_.58.0576a12: 瞋害
T2213_.58.0576a13: 初中。前已略説殺戒者。指前略説戒相也。次
T2213_.58.0576a14: 牒更具説者。牒前略説而廣説其戒相故云
T2213_.58.0576a15: 爾也。祕密主菩薩盡形乃至如護己命者。重
T2213_.58.0576a16: 取意而別牒也。盡形者非但一期而已者。盡
T2213_.58.0576a17: 形之言是隨順二乘。非菩薩行之義。故云盡
T2213_.58.0576a18: 形者非但乃至況起身口耶也
T2213_.58.0576a19: 二從其所有下。明一念不畜害物具中。其所
T2213_.58.0576a20: 有隨縁殺具等者。如梵網不殺及律中所説
T2213_.58.0576a21: 也。故云其所有乃至廣説之相也。乃至一念
T2213_.58.0576a22: 不畜等者。不欲刀杖及種種害物之具一念
T2213_.58.0576a23: 畜之。何況施方便作殺業耶。故云乃至一念
T2213_.58.0576a24: 不畜況施行方便殺耶也。謂盡形乃至者。非
T2213_.58.0576a25: 但盡形而已。乃至見眞方息捨一切刀杖。及
T2213_.58.0576a26: 一切與害命相應之物皆悉遠離之。於一切
T2213_.58.0576a27: 衆生捨一切怨心。護彼生命如己身。乃至雖
T2213_.58.0576a28: 非情草木之類永離損害之意也。故云捨一
T2213_.58.0576a29: 切刀杖等乃至永無害意也
T2213_.58.0576b01: 三從然惱下。明九種惱害中。然惱害心略有
T2213_.58.0576b02: 九種者。夫發惱害之意有九種因縁。所謂憎
T2213_.58.0576b03: 我身故發惱害之意。惡我善支故發惱害之
T2213_.58.0576b04: 意。好親我之怨故發惱害之意。故云謂憎我
T2213_.58.0576b05: 身及惡我善支好我之怨也。以上三種三世
T2213_.58.0576b06: 各有之。故成九種。故云過去未來現在爲九
T2213_.58.0576b07: 也
T2213_.58.0576b08: 四從又有下。明於非情不生瞋害。如文可見｣
T2213_.58.0576b09: 二從餘謂下。明有餘方便中。又二。一明別牒。
T2213_.58.0576b10: 二明作釋
T2213_.58.0576b11: 初中。餘謂有異方便乃至應離怨害意也者。
T2213_.58.0576b12: 經之有餘方便乃至非怨害心文。未會引之
T2213_.58.0576b13: 也
T2213_.58.0576b14: 二從形類下。明作釋中。形類是衆義者。未會
T2213_.58.0576b15: 經云自形類作故釋成此形類之義也。是即
T2213_.58.0576b16: 衆多義。故治定本云於諸衆生類中也。如彼
T2213_.58.0576b17: 類造極惡事極重業等者。如涅槃經云。護正
T2213_.58.0576b19: 子打守屋即是也。故云如彼類乃至假令行
T2213_.58.0576b20: 刀杖等無過也。聲聞戒亦有等者。小乘有以
T2213_.58.0576b21: 輕易重之方便。何況於大乘菩薩四攝利他善
T2213_.58.0576b22: 巧方便耶。故云聲聞戒亦有乃至菩薩戒准
T2213_.58.0576b23: 亦可知也。然不但以不殺等者。言夫大乘菩
T2213_.58.0576b24: 薩以大悲利益而爲本懷故非但以不殺等而
T2213_.58.0576b25: 已。而成持戒。當以善巧方便觀前人必造五
T2213_.58.0576b26: 無間等可隨在無間大城。而觀知故哀彼無
T2213_.58.0576b27: 出期思多人無惱亂。能能籌量憶度已設我
T2213_.58.0576b28: 由此事雖入惡道。不如救彼重罪重障。令離
T2213_.58.0576b29: 多人惱害。如是思惟分別即加害。是即菩提
T2213_.58.0576c01: 意樂大悲方便也。更不同彼二乘。故云然不
T2213_.58.0576c02: 但以不殺成持戒也。乃至此即方便非彼二
T2213_.58.0576c03: 乘共也。次盜亦爾者。非但不殺而已。不盜等
T2213_.58.0576c04: 諸戒亦如此。以大悲智眼能能觀察憶度除
T2213_.58.0576c05: 彼大障業。爲生種種功徳雖作之。更無有犯
T2213_.58.0576c06: 義。故云次盜亦爾。乃至此是持犯之相也。已
T2213_.58.0576c07: 上釋第一戒相竟
T2213_.58.0576c08: 三從復次菩薩下。明説不盜戒戒相中。又二。
T2213_.58.0576c09: 一明牒經。二明隨釋
T2213_.58.0576c10: 初中。復次菩薩持不與取戒乃至於自他爲
T2213_.58.0576c11: 彼行施得妙色等者。經之復次祕密主菩薩
T2213_.58.0576c12: 持不與取戒乃至獲妙色等文。未會引之也。
T2213_.58.0576c13: 此中三處有注
T2213_.58.0576c14: 也。隨釋在次卷
T2213_.58.0576c15: 已上釋第十七卷竟
T2213_.58.0576c16: 若時菩薩乃至有菩薩貪心發起取者。經之
T2213_.58.0576c17: 祕密主若菩薩發起乃至越無爲毘奈耶法
T2213_.58.0576c18: 文。未會引之也。猶是經文之未會也
T2213_.58.0576c19: 二從第二戒也下。明隨釋中。又二。一明正説
T2213_.58.0576c20: 不盜戒相二明有餘方便
T2213_.58.0576c21: 初中。一切他所攝物義者。一切非自物皆是
T2213_.58.0576c22: 他所攝物也。如此他所攝物。若不與者不可
T2213_.58.0576c23: 取一針一草義如律中廣説。故云一切乃至
T2213_.58.0576c24: 況作方便取觸耶也
T2213_.58.0576c25: 二從然菩薩下。明有餘方便中。又五。一明菩
T2213_.58.0576c26: 薩意樂方便相。二明隨類義。三明害慳悋。四
T2213_.58.0576c27: 明因縁。五明有爲即無爲
T2213_.58.0576c28: 初文
T2213_.58.0576c29: 二從隨類下。明隨類義中。隨類者。釋經之隨
T2213_.58.0577a01: 其像類之文也。言隨衆生根性。迴種種善巧
T2213_.58.0577a02: 方便。故云隨類者乃至則可類解也
T2213_.58.0577a03: 三從菩薩害下。明害慳悋中。害是對治義者。
T2213_.58.0577a04: 對治彼之慳貪之業故云爾也。然此菩薩實不
T2213_.58.0577a05: 生等者。菩薩若雖一念。以貪欲自取之心取
T2213_.58.0577a06: 之者。即是還害大菩提心之支分。不能成正
T2213_.58.0577a07: 覺。故云然此菩薩乃至令支分不具故云害
T2213_.58.0577a08: 也。是故經云菩薩發起貪心而觸取之是菩
T2213_.58.0577a09: 薩退菩提分越無爲毘奈耶法也
T2213_.58.0577a11: 五從有爲下。明有爲即無爲中。此是修行方
T2213_.58.0577a12: 便者。今此戒是菩薩隨順二乘大悲方便戒
T2213_.58.0577a13: 故云爾也。然深修觀察皆是不離阿字門故
T2213_.58.0577a14: 修性同一際。所謂本不生際也。故云有爲者
T2213_.58.0577a15: 乃至以不離阿字門故也
T2213_.58.0577a16: 四從次不下。明不婬戒中。又二。一明牒經。二
T2213_.58.0577a17: 明隨釋
T2213_.58.0577a18: 初中。次不淨行戒者乃至及二形相向餘色
T2213_.58.0577a19: 類事者。經之復次祕密主菩薩持不邪婬乃
T2213_.58.0577a20: 至攝護衆生文。未會引之也
T2213_.58.0577a21: 二從此第三下。明隨釋中。自四。一明他所攝
T2213_.58.0577a22: 義。二明二種菩薩持犯相。三明自貪不發。四
T2213_.58.0577a23: 明有異方便矣
T2213_.58.0577a24: 初中。所有婦女姉妹之類等者。婦女是有夫
T2213_.58.0577a25: 而守護之。姉妹者是父母所守也。無夫者國
T2213_.58.0577a26: 王所守也。於女人者。有如此等十種之守護。
T2213_.58.0577a27: 故云他所攝乃至如律十種護等也
T2213_.58.0577a28: 二從然菩薩下。明二種菩薩持犯相中。又二。
T2213_.58.0577a29: 一明出家菩薩相。二明在家菩薩相
T2213_.58.0577b01: 初中。然亦謂解相故律具言也者。夫出家菩
T2213_.58.0577b02: 薩乃至一念婬欲猶不可生。何況論他所攝及
T2213_.58.0577b03: 時非時等耶。雖然爲明其戒相如是説也。是
T2213_.58.0577b04: 即律義中具説。故云故律具言也
T2213_.58.0577b05: 二明在家菩薩持犯相中。於自妻非時等者。
T2213_.58.0577b06: 所謂非時者病患時子含乳時等也。非處者
T2213_.58.0577b07: 近堂塔佛閣及日月星宿明現之處等也。如
T2213_.58.0577b08: 此非時非處婚之即犯也。同姓不婚者。姉妹
T2213_.58.0577b09: 等親族不可婚之也。又標相義。自可見。若固
T2213_.58.0577b10: 爾者縱逸義也
T2213_.58.0577b11: 三明自貪不發中。謂尚不應與貪染之念者。
T2213_.58.0577b12: 若是出家菩薩者。不可生一念之染心。何況
T2213_.58.0577b13: 二身和合耶。若在家菩薩者。除自妻尋常之
T2213_.58.0577b14: 時。於自妻非時非處。及自餘之他所攝者。更
T2213_.58.0577b15: 不可生貪染之念。何況正和合ノ成レ事ヲ耶。故云
T2213_.58.0577b16: 自貪不發乃至而和合分齊耶也。正境者。人
T2213_.58.0577b20: 四從然下。明有異方便中。爲成大菩提因則
T2213_.58.0577b21: 有犯義者。觀彼根縁。爲令不損失彼大菩提
T2213_.58.0577b22: 因。菩薩不生一念染心而犯之。不同彼聲聞
T2213_.58.0577b23: 無大悲方便也。故云爲成彼大菩提乃至不同
T2213_.58.0577b24: 聲聞也。如大本者。指此經大本也。其因縁。自
T2213_.58.0577b26: 心故。雖最下劣女人。故不生染欲之心。以善
T2213_.58.0577b27: 巧方便故而作斯事也
T2213_.58.0577b28: 五從次持不下。明説不妄語戒相中。又二。一
T2213_.58.0577b29: 明牒經。二明隨釋
T2213_.58.0577c01: 初中。次持不妄語乃至應如是知不捨實語
T2213_.58.0577c02: 者。經之復次祕密主菩薩盡形壽乃至應如
T2213_.58.0577c03: 是知捨離不眞實語文。未會引之也。此中迴
T2213_.58.0577c04: 文向上者。當盡形壽之四言ハ可レ置二持不妄語
T2213_.58.0577c05: 戒之上ニ一也。所謂次持不妄語當盡形壽持不
T2213_.58.0577c07: 二從此第下。明隨釋中。又五。一明爲活命不
T2213_.58.0577c08: 妄語。二明不作八非聖語。三明有大妄語。四
T2213_.58.0577c09: 明佛自遠劫修誠語。五明引大本及伽吒經
T2213_.58.0577c10: 因縁
T2213_.58.0577c11: 初中。如作妄語即身命存者。如猶若也。言若
T2213_.58.0577c12: 遭王難等作妄語者即身命應存在。若不妄
T2213_.58.0577c13: 語者即此肉身可滅已。以是因縁故妄語助
T2213_.58.0577c14: 生命。故云如作妄語乃至故名活命縁也。然
T2213_.58.0577c15: 菩薩雖有如是因縁。更不生一念虚誑之心。
T2213_.58.0577c16: 何況迴方便而妄語耶。故云菩薩有如是乃
T2213_.58.0577c17: 至況起方便耶也
T2213_.58.0577c18: 二從然下。明不作八非聖語。自可見
T2213_.58.0577c19: 三從五下。明有大妄語戒中。五分大妄語戒
T2213_.58.0577c20: 有者。未得謂得未證謂證ヲ名爲大妄語也
T2213_.58.0577c21: 四從復次下。明佛自遠劫修誠語中。此亦合
T2213_.58.0577c22: 有等者。可有異方便之言。經文略之。故云此
T2213_.58.0577c23: 亦合有隨類方便語文無略也
T2213_.58.0577c24: 五從如下。明引大本及伽吒經因縁。自可見｣
T2213_.58.0577c25: 六從次麁下。明説不惡口語戒中。又二。一明
T2213_.58.0577c26: 牒經。二明隨釋
T2213_.58.0577c27: 初中。次麁語戒菩薩耎細心信乃至因衆生
T2213_.58.0577c28: 住麁惡語者。經之復次祕密主菩薩乃至而
T2213_.58.0577c29: 現麁語文。未會引之也
T2213_.58.0578a01: 二從此第五下。明隨釋中。又二。一明不麁惡
T2213_.58.0578a02: 罵相。二明有異方便
T2213_.58.0578a03: 初文。自可見
T2213_.58.0578a04: 二從然此下。明異方便中。説因縁。如文可見｣
T2213_.58.0578a05: 七從次不兩下。明説不兩舌戒相中。又二。一
T2213_.58.0578a06: 明牒經。二明隨釋
T2213_.58.0578a07: 初中。次不兩舌乃至所謂住一切智道者。經
T2213_.58.0578a08: 之復次祕密主菩薩受持不兩舌乃至所謂一
T2213_.58.0578a09: 切智智道文。未會引之也
T2213_.58.0578a10: 二從兩舌下。明隨釋中。乃至野干師子因縁
T2213_.58.0578a11: 者。師子與虎和悦スル處ニ有テ二野干一作二離間語一。
T2213_.58.0578a12: 令二師子與レ虎不
和。後時野干離間語露顯。
T2213_.58.0578a13: 爲師子虎之所害竟。離間語ハ終ニ還テ招キレ禍。可
T2213_.58.0578a14: 思之。其因縁如第一抄書之。菩薩作外道弟
T2213_.58.0578a16: 八從次綺下。明説不綺語戒中。又二。一明牒
T2213_.58.0578a17: 經。二明隨釋
T2213_.58.0578a18: 初中。次綺語戒云乃至不出如是菩薩生死
T2213_.58.0578a19: 流轉者。經之復次祕密主菩薩持不綺語乃
T2213_.58.0578a20: 至如是菩薩不著生死流轉文。未會引之也｣
T2213_.58.0578a21: 二從此第七下。明隨釋中。又二。一明不綺語
T2213_.58.0578a22: 戒相。二明有異方便
T2213_.58.0578a23: 初文。自可見
T2213_.58.0578a24: 二從然下。明有異方便中。令彼信慢毀謗者。
T2213_.58.0578a25: 菩薩非時教化スレハ者彼彌慢毀謗
不敢受化者
T2213_.58.0578a26: 即是非時也。彼信伏而受化者是即時也。故
T2213_.58.0578a27: 云所謂時者雖欲開導乃至反此名爲時語
T2213_.58.0578a28: 也。反生背忤之心者。謂還生違背之心也。謂
T2213_.58.0578a29: 笑爲初首者。欲令彼歡喜故微笑而近彼情
T2213_.58.0578b01: 也。如華嚴説善見女人等者。是入法界品所
T2213_.58.0578b02: 説隨一善知識也。如初品中記之
T2213_.58.0578b03: 九從復次下。明説不貪戒相中。又二。一明牒
T2213_.58.0578b04: 經。二明隨釋
T2213_.58.0578b05: 初中。復次祕密主菩薩應持乃至不令損失
T2213_.58.0578b06: 資生彼諸衆生者。經之復次祕密主菩薩乃
T2213_.58.0578b07: 至勿令彼諸衆生損失資財故文。未會引之
T2213_.58.0578b08: 也
T2213_.58.0578b09: 二從此第八下。明隨釋中。又四。一明三業所
T2213_.58.0578b10: 持不同。二明菩提無力。三明菩薩見他勝事
T2213_.58.0578b11: 歡悦。四明引阿含證
T2213_.58.0578b12: 初中。前者已明身口戒者。殺盜婬三者身業
T2213_.58.0578b13: 所持也。不妄語不惡口不兩舌不綺語四者口
T2213_.58.0578b14: 業所持也。故云爾也。今乃次明一向心戒者。
T2213_.58.0578b15: 貪瞋癡三者是心業所持也。然前七支過罪
T2213_.58.0578b16: 於聲聞者雖不論意地。於菩薩者皆一一戒
T2213_.58.0578b17: 猶不生一念殺心乃至綺語之心故是兼意
T2213_.58.0578b18: 故。然此貪等三者一向内心所起而非身口。
T2213_.58.0578b19: 故云今乃次明乃至從心所起之貪也
T2213_.58.0578b20: 二從若菩薩下。明菩提無力中。若菩薩見他
T2213_.58.0578b21: 有種種勝事者言。菩薩見他一切吉祥勝事
T2213_.58.0578b22: 之時。不生一念貪樂。若生貪著躁求之心故
T2213_.58.0578b23: 生受惱因縁。於菩提心而無勢力。故云若菩
T2213_.58.0578b24: 薩見他有種種勝事乃至於一切智門即是無
T2213_.58.0578b25: 力也
T2213_.58.0578b26: 三從然菩薩下。明見他勝事爲己悦中。然菩
T2213_.58.0578b27: 薩見他有種種勝己等者。菩薩見有他吉慶
T2213_.58.0578b28: 勝事者。當作是念。我立大誓願爲一切衆生
T2213_.58.0578b29: 捨身命。乃至求如意寶珠賢瓶劫樹王等。令
T2213_.58.0578c01: 彼無遺乏之愁。然今彼自勝事飽滿。是即我
T2213_.58.0578c02: 願滿足。何以自利之心於彼而貪著耶。故云
T2213_.58.0578c03: 然菩薩見他有種種乃至即持戒之相也
T2213_.58.0578c04: 四從如阿下。明引何含證。自可見。復重也。練
T2213_.58.0578c05: 誡也。挺抽也。購詞也。溫尋也。享受也。罄盡
T2213_.58.0578c07: 十從次不下。明説不瞋戒中。又二。一明牒經。
T2213_.58.0578c08: 二明隨釋
T2213_.58.0578c09: 初中。次不瞋戒祕密主菩薩持不瞋戒乃至
T2213_.58.0578c10: 菩薩本性清淨心是故祕密主持不瞋戒者。
T2213_.58.0578c11: 經之復次祕密主菩薩應當持不瞋戒乃至是
T2213_.58.0578c12: 故祕密主菩薩摩訶薩持不瞋恚戒文。未會
T2213_.58.0578c13: 引之也
T2213_.58.0578c14: 二從此第九戒下。明隨釋中。又二。一明正説
T2213_.58.0578c15: 不瞋戒相。二明説因縁
T2213_.58.0578c16: 初中。又二。一明菩薩意樂用心。二明實相觀。
T2213_.58.0578c18: 二明因縁。自可見
T2213_.58.0578c19: 十一從第十下。明不邪見中。又二。一明牒經。
T2213_.58.0578c20: 二明隨釋
T2213_.58.0578c21: 初中。第十邪見戒復次祕密主當捨離邪見
T2213_.58.0578c22: 乃至觀看亦不起邪見者。經之復次祕密主
T2213_.58.0578c23: 菩薩應當捨離邪見乃至亦當不起邪見因縁
T2213_.58.0578c25: 二從此第十下。明隨釋中。又二。一明不邪見
T2213_.58.0578c26: 戒相。二明有異方便
T2213_.58.0578c27: 初中。又五。一明不善根本。二明因果必然道
T2213_.58.0578c28: 理。三明次第轉釋。四明邪正同一。五明邪見
T2213_.58.0578c29: 爲不善母
T2213_.58.0579a01: 初中。經持邪見戒者。即指此經也。邪見是不
T2213_.58.0579a02: 善之本者。一切善根依因果必然之道理而
T2213_.58.0579a03: 習修之。然邪見是撥無一切善惡因果。不辨
T2213_.58.0579a04: 善惡因果。何信善惡之果。是故一切不善之
T2213_.58.0579a05: 根本莫過邪見。故云爾也。承上九戒亦例此
T2213_.58.0579a06: 可知者。言殺生等亦是一切不善之根本也。
T2213_.58.0579a07: 以要言之。十不善業皆共是一切下善之根
T2213_.58.0579a08: 本也。然邪見於殺生等一一本法之中。因果
T2213_.58.0579a09: 撥無而行之故。殊遍一切法成不善之根本
T2213_.58.0579a10: 也。故云承上九戒乃至即見理不正順於邪
T2213_.58.0579a11: 道者皆是也
T2213_.58.0579a12: 二從此是下。明因果必然道理中。此是害三
T2213_.58.0579a13: 世善之根本者。彼不知過去行因故不辨現
T2213_.58.0579a14: 在善惡之果。亦不知未來善惡之果故不恐
T2213_.58.0579a15: 今世之惡因。不貴今世之善因也。言三世因
T2213_.58.0579a16: 果必然道理也。先世依行正理者。今世破常
T2213_.58.0579a17: 樂我淨四顛倒。得四沙門果。依得此人空。漸
T2213_.58.0579a18: 斷法執。得入如實之法空。是故只於此世間
T2213_.58.0579a19: 因縁所生法。住正見正智者。得正道證得人
T2213_.58.0579a20: 法二空。是故偈云。諸法從縁生。是法隨縁
T2213_.58.0579a22: 三世善之根本。謂由過去行業。乃至當知離
T2213_.58.0579a23: 此世間正因縁外。別無正見正惠一也。若謂無
T2213_.58.0579a24: 果無因等者。以斷常二見故撥無善惡因果。
T2213_.58.0579a25: 以因果撥無故三寶四諦法及四向四果。乃
T2213_.58.0579a26: 至世出世善法皆悉撥無是即外道大邪見宗
T2213_.58.0579a27: 計。故云二若謂無果無因乃至即是外道宗計一
T2213_.58.0579a28: 也。若異此者即正見。如前説。故云當住正見
T2213_.58.0579a29: 乃至即是如來眞實句也
T2213_.58.0579b01: 三從若謗下。明次第轉釋中。若謗此等者。若
T2213_.58.0579b02: 違背正因正果法者即損害一切善法。若相
T2213_.58.0579b03: 順正因縁而依行者得無害。以得無害故得
T2213_.58.0579b04: 無曲。以得無曲故得無諂。以得無諂故得端
T2213_.58.0579b05: 直實相。以得端直實相故於三寶中得決定之
T2213_.58.0579b06: 性。故云若謗此即是害一切善也乃至所謂能
T2213_.58.0579b07: 害一切善法之根本也乃至爲善如經説也｣
T2213_.58.0579b08: 四從若無明下。明邪正同一中。若無明等者。
T2213_.58.0579b09: 明與無明。邪與正。譬如水與氷。由寒縁即水
T2213_.58.0579b10: 成氷。由煖縁即氷成水。邪正亦爾也。由無明
T2213_.58.0579b11: 縁故即成邪見。由明智縁故即成正見。故云
T2213_.58.0579b13: 五從母等下。明邪見爲不善母中。母是能生
T2213_.58.0579b14: 之義等者。因邪見法能生無量不善之惡法。
T2213_.58.0579b15: 猶如母能生子息展轉相生無有盡期。是故
T2213_.58.0579b16: 乃至於微塵許戲論戲笑等。不可生一念邪
T2213_.58.0579b17: 見。可住無自性之正見也。聲聞乘猶不犯之。
T2213_.58.0579b18: 何況於大乘耶。故云母等者母是能生之義
T2213_.58.0579b19: 乃至而況故思之業耶
T2213_.58.0579b21: 已上説十善戒竟
T2213_.58.0579b22: 五從爾時下。明説五戒句中。又二。一明總牒。
T2213_.58.0579b23: 二明隨釋
T2213_.58.0579b24: 初中。爾時執金剛祕密主白佛言乃至能得
T2213_.58.0579b25: 如來無上吉祥無爲蘊學者惠學故得也者。
T2213_.58.0579b26: 經之爾時執金剛祕密主白佛言乃至得至如
T2213_.58.0579b27: 來無上吉祥無爲戒蘊等十五行餘文。未會
T2213_.58.0579b28: 引之也
T2213_.58.0579b29: 二從已説下。明隨釋中。又二。一明釋金剛手
T2213_.58.0579c01: 問意。二明如來答意
T2213_.58.0579c02: 初中。又三。一明結前句。二別牒經明生後句。
T2213_.58.0579c03: 三明釋發問意
T2213_.58.0579c04: 初中。已説十戒相竟者。依金剛手問。如來既
T2213_.58.0579c05: 説十善戒相竟也
T2213_.58.0579c06: 二從金剛下。別牒經明生後句中。金剛手白
T2213_.58.0579c07: 佛願説乃至受天妙樂不過生者。經之爾時
T2213_.58.0579c08: 執金剛祕密主乃至而不生過如是説已文。
T2213_.58.0579c09: 未會別牒之也
T2213_.58.0579c10: 三從此中問下。明釋發問意中。又二。一明問
T2213_.58.0579c11: 十善戒功能。二明問云何不爲世所染
T2213_.58.0579c12: 初中。此中問意更有何法等者。言有テカ二何等
T2213_.58.0579c13: 惡法中ニ一。能殺害此十善戒之根令諸善法不
T2213_.58.0579c14: 生耶而問フ也。故未會經云二世尊願説彼十善
T2213_.58.0579c15: 道戒斷極根斷謂如斷草雖斷更生若斷多羅
T2213_.58.0579c17: 佛答此問而説四重禁也
T2213_.58.0579c18: 二從問意下。明問云何不爲世法所染。自可
T2213_.58.0579c19: 見。依此問而佛説五戒句也
T2213_.58.0579c20: 二從佛歎下。明如來答中。自分爲五。一明讃
T2213_.58.0579c21: 歎誡聽。二明釋毘尼決定善巧。三明菩薩有
T2213_.58.0579c23: 初讃嘆誡聽。如文自可見
T2213_.58.0579c24: 二從菩薩下。明釋毘尼決定善巧中。菩薩調
T2213_.58.0579c25: 伏決定善巧者。經之菩薩毘尼決定善巧文
T2213_.58.0579c26: 別牒也。毘尼此云調伏。故疏存漢語云調伏
T2213_.58.0579c27: 也。是即自性清淨本地法身法爾自然常住
T2213_.58.0579c28: 不變毘尼調伏。故云決定。不假受持自能持。
T2213_.58.0579c29: 不作調伏自能害。故云善巧。如此三句是即
T2213_.58.0580a01: 自性法身三部妙體也。所謂調伏金剛部徳。
T2213_.58.0580a02: 決定蓮華部徳。善巧佛部徳也。故其中釋蓮
T2213_.58.0580a03: 華部之決定云。決定謂一切惡自害。一切善
T2213_.58.0580a05: 徳攝二徳。可思之
T2213_.58.0580a06: 三從菩薩下。明菩薩有二種中。又二。一明別
T2213_.58.0580a07: 牒。二明隨釋
T2213_.58.0580a08: 初中。菩薩有二乃至若居家者。經之祕密主
T2213_.58.0580a09: 應知乃至在家出家文。未會別牒也
T2213_.58.0580a10: 二從菩薩有下。明隨釋中。如前王位自在者。
T2213_.58.0580a11: 如前十善戒中引本生經等。王位自在。而行
T2213_.58.0580a12: 貪對治大貪。行瞋對治大瞋。行邪見對治大
T2213_.58.0580a13: 邪見即是也。故云二受五句戒如前乃至以此
T2213_.58.0580a14: 五事一也。然菩薩爲衆生故者。言菩薩爲利
T2213_.58.0580a15: 益衆生而處於在家。示同彼情而不損害彼
T2213_.58.0580a16: 善根也。故云然菩薩爲衆生故乃至令不害
T2213_.58.0580a17: 其善也
T2213_.58.0580a18: 四從種種下。明説方便時方中。又二。一明別
T2213_.58.0580a19: 牒。二明隨釋
T2213_.58.0580a20: 初中。種種方便道時方乃至四攝法攝取者。
T2213_.58.0580a21: 經之祕密主彼在家乃至以四攝法攝取衆生
T2213_.58.0580a22: 文。未會別牒也
T2213_.58.0580a23: 二從經文下。明隨釋中。乃至彼我入天祠等
T2213_.58.0580a24: 者。示同彼之天祠之法。我亦入天祠之法。如
T2213_.58.0580a25: 此以四攝方便令入佛道也
T2213_.58.0580a26: 五從若在家下。明説五戒相中。又二。一明牒
T2213_.58.0580a27: 經。二明隨釋
T2213_.58.0580a28: 初中。若在家菩薩如是持五戒乃至即是無
T2213_.58.0580a29: 爲戒者。經之皆使志求阿耨乃至得至如來
T2213_.58.0580b01: 無上吉祥無爲戒蘊文。未會別牒也
T2213_.58.0580b02: 二從更釋之下。明隨釋中。又三。一明五戒通
T2213_.58.0580b03: 在家出家。二明引古佛勸修。三明方便智具
T2213_.58.0580b04: 足
T2213_.58.0580b05: 初中。注與前不異者。今五戒不異前十善中
T2213_.58.0580b06: 不殺盜婬妄邪見。雖然有未分明故重講之。
T2213_.58.0580b07: 故云與前不異乃至未明也。上云菩薩有二
T2213_.58.0580b08: 種者。上十善中分別二種菩薩。故云上云菩
T2213_.58.0580b09: 薩有二種也。雖在世間務種種世俗事。而能
T2213_.58.0580b10: 具智慧方便故。雖示現殺盜婬妄邪見等之
T2213_.58.0580b11: 相。能摧害彼大殺大盜大婬大妄大邪見。而
T2213_.58.0580b12: 自他同入佛道。故云以在世間乃至由此因
T2213_.58.0580b13: 縁得成佛也 問。若然者五戒唯在家所持
T2213_.58.0580b14: 非出世戒耶。云何 答。可通在家出家也。故
T2213_.58.0580b15: 次下釋云。非直在家菩薩。然此五句諸出家
T2213_.58.0580b17: 二從故經云下。明引古佛勸修中。又二。一明
T2213_.58.0580b18: 別牒。二明隨釋
T2213_.58.0580b19: 初中。故經云如是乃至此勸持者。經之菩薩
T2213_.58.0580b20: 受持如所説乃至住有爲戒文。未會引之也｣
T2213_.58.0580b22: 三從方下。明方便智具足中。又二。一明牒經。
T2213_.58.0580b23: 二明隨釋
T2213_.58.0580b24: 初中。方便智具者等者。經之具足智慧方便
T2213_.58.0580b25: 乃至無爲戒蘊文。略引之也
T2213_.58.0580b26: 二從此下。明隨釋中。此方便即是身印等者。
T2213_.58.0580b27: 以三密方便住三平等地故云爾也。又有妙
T2213_.58.0580b28: 惠者。以三平等智故身口意三密皆從縁而生
T2213_.58.0580b29: 不生不滅不可得不可思議。是即成正覺之
T2213_.58.0580c01: 句也。故云此方便即是乃至而得成佛也。餘
T2213_.58.0580c02: 文自可見
T2213_.58.0580c03: 六從復有下。明説眞言菩薩四重中。又三。一
T2213_.58.0580c04: 明略説戒相。二明引三世爲證
T2213_.58.0580c05: 初中。又二。一明牒經。二明隨釋
T2213_.58.0580c06: 初中。復有四根本重業乃至此四性染是非
T2213_.58.0580c07: 菩薩戒也者。經之有四種根本罪乃至此性
T2213_.58.0580c08: 是染非持菩薩等文。未會引之也
T2213_.58.0580c09: 二從以上經文也下。明隨釋中。非持菩薩戒
T2213_.58.0580c10: 此性是染者。此四性染是非菩薩戒句別牒
T2213_.58.0580c11: 也。眞言行菩薩有四重禁等者。總眞言乘今
T2213_.58.0580c12: 四重禁是同聲聞乘四重根本。若犯此四性
T2213_.58.0580c13: 根本四重者。斷滅一切漏無漏善根。不得生
T2213_.58.0580c14: 佛家。故云二眞言行菩薩有此四重禁乃至皆
T2213_.58.0580c15: 不得生也。如下聲聞經ノ中ノ斷二多羅樹等一喩等上
T2213_.58.0580c16: 伐レ木時伐リレ末伐ルレ中之時ハ非ス二極斷一。抽二根本一
T2213_.58.0580c17: 是即極斷也。今四重亦即是諸惡根本也。是
T2213_.58.0580c18: 故斷此四重者斷盡一切諸惡根本故。殺盜婬
T2213_.58.0580c19: 等諸惡自然枯乾而不生也。雖然此斷非二永
T2213_.58.0580c20: 斷一。隨テ二如實之惠ニ一出二生ス無盡萬徳一。故云如聲
T2213_.58.0580c21: 聞經中乃至更受自新即是生也。餘文可見｣
T2213_.58.0580c22: 二從以下偈文下。明引三世爲證中。又二。一
T2213_.58.0580c23: 明牒經。二明隨釋
T2213_.58.0580c24: 初中。以下偈文次佛又引證者。結前生後句
T2213_.58.0580c25: 也。謂過去未來現在乃至亦説聲聞大勇士
T2213_.58.0580c26: 入彼者。經之過去諸正覺乃至誘進諸聲聞
T2213_.58.0580c27: 二偈半文。未會別牒之也
T2213_.58.0580c28: 二從經文下。明隨釋中。又三。一明爲小根權
T2213_.58.0580c29: 説彼四重。二明大根能具菩薩戒。三明大士
T2213_.58.0581a01: 誘進聲聞
T2213_.58.0581a02: 初中。意言佛爲等者。佛爲彼一類極鈍小根。
T2213_.58.0581a03: 權説婬盜等四重。是即非究竟圓極之説。遠
T2213_.58.0581a04: 離智慧方便故戒不具足也。故云意言乃至
T2213_.58.0581a05: 方便及智不具足也
T2213_.58.0581a06: 二從若能下。明大根能具菩薩戒中。若能趣
T2213_.58.0581a07: 大者趣向眞言大乘。發起如實菩提心。智慧
T2213_.58.0581a08: 方便具足故。即大乘具滿正戒皆悉具足圓
T2213_.58.0581a09: 滿也。故云若能趣大乃至具菩薩戒耳也
T2213_.58.0581a10: 三從佛以下。明大士誘進小乘中。佛以下劣
T2213_.58.0581a11: 有情無大乘志願者。佛爲小根且以權方便
T2213_.58.0581a12: 雖説小戒。非佛本懷。若得入無漏智即自然
T2213_.58.0581a13: 證知。如云無上寶聚不求自得。是故大乘眞
T2213_.58.0581a14: 言菩薩。以種種方便誘進彼小根之輩。可入
T2213_.58.0581a15: 眞言極大乘。故論云。衆生愚矇不可強度。眞
T2213_.58.0581a18: 至若入佛無漏智即自證知耳也
T2213_.58.0581a19: 問曰。今此品中説何等戒耶 答。初説十善
T2213_.58.0581a20: 戒。次説五戒句。後説四重禁也
T2213_.58.0581a21: 問。若然者與外道凡夫十善戒。有何等差別
T2213_.58.0581a22: 耶 答。外道等纔雖護十善戒。計我我所而
T2213_.58.0581a23: 爲戒體。樂欲彼自在天之妙果。是即如虫食
T2213_.58.0581a24: 木適雖成字而不知是字非字。今戒不然。以
T2213_.58.0581a25: 自性清淨眞無漏而爲戒體。智慧方便具足
T2213_.58.0581a26: 圓滿。故非比校之分。是故疏云二次明與外道
T2213_.58.0581a27: 異一也。今此身心即自無我。持戒之果爲誰而
T2213_.58.0581a28: 修。誰受其報耶。當知因果義不成。故猶如下無
T2213_.58.0581a29: 種子之果及石女ノ兒ニ能ク以二空花一爲
鬘。無有
T2213_.58.0581b01: 是處。復有著於斷常而行十善。若常則無果
T2213_.58.0581b02: 報。今持十善依何而住。若斷者亦無果報。亦
T2213_.58.0581b03: 何依斷耶。故十善名同如虫食木偶得成字。
T2213_.58.0581b05: 問。然者與二乘云何差別耶 答。二乘無智
T2213_.58.0581b06: 慧方便。但教令成就爲ニレ自非レ爲メレ他。一期
T2213_.58.0581b07: 爲二限量ト一。不知自性戒故。但樂求彼無餘灰
T2213_.58.0581b08: 斷沈空果。故疏云。彼聲聞十善但是教令成
T2213_.58.0581b10: 但是一邊之智。非中道實相之戒。是其差體
T2213_.58.0581b11: 也。今此眞言乘菩薩志求無漏清淨大悉地
T2213_.58.0581b12: 之果故。又云。今此戒即是一切衆生自性本
T2213_.58.0581b14: 問。若然者今此十善戒可通在家出家二種
T2213_.58.0581b15: 菩薩所持耶 答。可通二種菩薩所持也
T2213_.58.0581b16: 問。若然云何分別在家出家耶 答。至第三
T2213_.58.0581b17: 不淨行戒處。出家菩薩一向不婬也。故尚不
T2213_.58.0581b18: 生一念欲心也。在家菩薩於自妻雖無犯。而
T2213_.58.0581b19: 非時非處婚之。即名爲邪行。故疏云。然菩薩
T2213_.58.0581b20: 有二種。若出家者一切欲心尚不可得。何況
T2213_.58.0581b21: 論他護及非時等。然亦謂解相故律具言也。
T2213_.58.0581b22: 若在家菩薩於自妻。非時等即名邪行。如智
T2213_.58.0581b23: 度於尸羅波羅蜜中其説也。又非時非處者
T2213_.58.0581b25: 問。今家所制五戒者何等耶 答。不殺生不
T2213_.58.0581b26: 偸盜不邪婬不妄語不邪見是也
T2213_.58.0581b27: 問。若然者何故除飮酒取不邪見耶 答。彼
T2213_.58.0581b28: 小乘制身口故。以飮酒爲五戒滿。今大乘明
T2213_.58.0581b29: 意地故。除飮酒取不邪見也。復次今此五戒
T2213_.58.0581c01: 是諸善根本也。是故邪見是諸惡根本故。尤
T2213_.58.0581c02: 斷根本邪見也。故疏云。邪見是不善之本。謂
T2213_.58.0581c03: 害此邪見而持於戒故云持邪見戒也
T2213_.58.0581c04: 問。若然者今此五戒唯爲在家菩薩所持耶
T2213_.58.0581c05: 答。別雖被在家菩薩。廣亦可通出家菩薩
T2213_.58.0581c07: 非直在家菩薩。然此五句諸出家者皆共行
T2213_.58.0581c09: 問。今所説四重禁通顯密一切菩薩耶 答。
T2213_.58.0581c10: 不然。眞言不共四重禁也。故疏云。眞言行菩
T2213_.58.0581c11: 薩有此四重禁即同聲聞四根本罪也
T2213_.58.0581c12: 已上釋受方便學處品竟
T2213_.58.0581c13: 妙印鈔卷第七十一
T2213_.58.0581c14:
T2213_.58.0581c15:
T2213_.58.0581c16:
T2213_.58.0581c17:妙印鈔卷第七十二
T2213_.58.0581c18: 沙門阿寂紀
T2213_.58.0581c20: 將釋當品。即開爲四。一宣大意。二釋品題。三
T2213_.58.0581c22: 初宣大意者。此眞言者速破無智之暗冥。頓
T2213_.58.0581c23: 成圓明之日輪。自開不生之心殿。早示正覺
T2213_.58.0581c24: 之自爾。是故一切衆生若見聞觸知此
字
T2213_.58.0581c25: 眞言者。決定成無上菩提。無空過。故疏云。此
T2213_.58.0581c26:字一切眞言之心。於一切眞言最爲上首。
T2213_.58.0581c27: 當知此即不空教眞言也。不空者。隨一切衆
T2213_.58.0581c28: 生有所見聞觸知。無空過者。皆必定於無上
T2213_.58.0582a01: 充足一切。故名不空。又云。此眞言亦如是。於
T2213_.58.0582a04: 等無量無邊不可思議自在祕密神通力故。
T2213_.58.0582a05: 行者如法如説修行。即同眞言之功徳。成不
T2213_.58.0582a06: 空自在大導師。此即此品大意也
T2213_.58.0582a07: 二釋品題者。百者遍照法界義。言從此字
T2213_.58.0582a08: 流出百種光明。遍滿十方法界。故云百也。字
T2213_.58.0582a09: 者遍出義。謂字也。體字是本初不生之
T2213_.58.0582a10: 字也。於此字之上。加大空三昧之點故。轉
T2213_.58.0582a11: 聲成。所謂無相大我之己體也。是即毘盧
T2213_.58.0582a12: 遮那如來於法自在王之別名也。生者。從此
T2213_.58.0582a13: 字流出百法光明。出生四重法界曼荼羅。故
T2213_.58.0582a14: 云生也。故疏云。謂從此一字而放百法光明
T2213_.58.0582a16: 也。又云。此眞言即是一切法自在牟尼。此即
T2213_.58.0582a17: 毘盧遮那之別名也。又云。當知此字即我所
T2213_.58.0582a18: 加持。即同於我。與我無異。即佛自體也。以是
T2213_.58.0582a19: 義故云百字生品也
T2213_.58.0582a20: 三明來意者。上來諸品中雖可説此眞言之
T2213_.58.0582a21: 功徳威力。爲對治慢法之者不説之故。至此
T2213_.58.0582a22: 處而説之也。爰以疏云。前説眞言品即合説
T2213_.58.0582a23: 之。何故不説至此方説耶。爲迷彼尋經文人
T2213_.58.0582a24: 也。佛具大悲。何不顯説而迷惑衆生耶。答曰。
T2213_.58.0582a25: 非有悋也。但謂世間有諸論師自以利根分
T2213_.58.0582a26: 別者。智力説諸法相。通達文字。以慢心故。不
T2213_.58.0582a27: 依於師。輒爾尋經即欲自行。然此法微妙。若
T2213_.58.0582a28: 不依於明導師。終不能成。又恐妄行自損損
T2213_.58.0582a29: 他。若隱互其文。今彼自以智力不得達解。即
T2213_.58.0582b01: 捨高慢而依於師。以此因縁不生破法因縁
T2213_.58.0582b03: 四從爾時下。明入文判釋中。大分爲三。一明
T2213_.58.0582b04: 觀察大衆。二明説眞言導師。三明説眞言功
T2213_.58.0582b06: 初中。又二。一明牒經。二明隨釋
T2213_.58.0582b07: 初中。爾時毘盧遮那世尊乃至説三三昧耶
T2213_.58.0582b08: 圓滿告言者。經之爾時毘盧遮那世尊乃至
T2213_.58.0582b09: 圓滿三法文。未會引之也
T2213_.58.0582b10: 二從以下。明隨釋中。又五。一明觀察大衆意。
T2213_.58.0582b11: 二明釋眞言衆名。三明三昧耶坐義。四明釋
T2213_.58.0582b12: 三法圓滿義。五明妙音告勅
T2213_.58.0582b13: 初中。又二。一明照彼心機堪法器。二明以佛
T2213_.58.0582b14: 加故堪聞此法
T2213_.58.0582b15: 初中。又二。一明別牒。二明正釋
T2213_.58.0582b16: 初中。以上經文也者隨釋也。爾時毘盧遮那
T2213_.58.0582b17: 佛觀乃至教不空悉地已者。別牒初一行也
T2213_.58.0582b19: 二從上來下。明正釋中。上來雖説眞言種
T2213_.58.0582b20: 種方便者。指二從第二品已來所説種種眞言
T2213_.58.0582b21: 加持方便等一也。然猶未説此眞言功徳威力
T2213_.58.0582b22: 等。故云二上來雖説乃至故更説之一也。所以更
T2213_.58.0582b23: 觀大衆等者。如來普觀察一切衆生自性清
T2213_.58.0582b24: 淨法界。皆眞實平等平等無有勝劣高下。是
T2213_.58.0582b25: 故堪能爲法器故而觀察也。故云二所以更觀
T2213_.58.0582b26: 大會乃至乃復爲説一也
T2213_.58.0582b27: 二從復次下。明以佛加故堪聞此法中。復次
T2213_.58.0582b28: 以爲不思議神力等者。言如來以彼自性清
T2213_.58.0582b29: 淨法界不思議神力。加持一切衆生故。堪能
T2213_.58.0582c01: 令聞此微妙寂絶法。故云復次爲以不思議
T2213_.58.0582c02: 乃至故觀察之也
T2213_.58.0582c03: 二從諸下。明釋眞言衆多中。又五。一明釋不
T2213_.58.0582c04: 空教義。二明釋眞言自在王。三明釋眞言導
T2213_.58.0582c05: 師。四明釋救世者。五明釋大威徳者
T2213_.58.0582c06: 初中。諸眞言如上已廣説耳者。指普通眞言
T2213_.58.0582c07: 品等所説也。於此等一切眞言中。此字眞
T2213_.58.0582c08: 言最頂也。故云諸眞言如上乃至當知此即
T2213_.58.0582c09: 不空教眞言也。見聞觸知此眞言者必定不
T2213_.58.0582c10: 退無上菩提。復衆望悉滿足如大如意寶珠。
T2213_.58.0582c11: 故云不空者隨一切衆生乃主故名不空也｣
T2213_.58.0582c12: 二從猶下。明釋眞言自在王中。猶如如來等
T2213_.58.0582c13: 者。佛於諸法中得最自在。此眞言亦同如來。
T2213_.58.0582c14: 於一切眞言而得最自在。故云一切眞言自
T2213_.58.0582c15: 在者乃至復名眞言之王也
T2213_.58.0582c16: 三從復名下。明釋眞言導師中。復名眞言
T2213_.58.0582c17: 導師者。超度六道生死貧窮無福之大海。而
T2213_.58.0582c18: 欲至五智圓滿萬徳成就之寶處。無如大導
T2213_.58.0582c19: 師。今此眞言即此大導師也。故云復名眞言
T2213_.58.0582c20: 導師乃至爲一切眞言導師也
T2213_.58.0582c21: 四從眞言下。明釋救世者中。眞言導師即是
T2213_.58.0582c22: 救世者等者。佛名爲救世導師。此眞言亦同
T2213_.58.0582c23: 於佛。故云救世者也
T2213_.58.0582c24: 五從復又下。明釋大威徳者中。復又具大威
T2213_.58.0582c25: 徳等者。如來三部無盡莊嚴祕密神通力。皆
T2213_.58.0582c26: 悉從此字眞言而出生。是故行者住如實
T2213_.58.0582c27: 之惠習修之。即同此眞言得如來萬徳。故云二
T2213_.58.0582c28: 復又具大威徳乃至而得如此一也
T2213_.58.0582c29: 三從三三下。明三昧耶坐義中。謂身口意三
T2213_.58.0583a01: 三昧耶也者。是三等義也。所謂身者等於口
T2213_.58.0583a02: 意。口者等於身意。意者等於身口。於此三平
T2213_.58.0583a03: 等地上。諸正覺安住。是則即座義也。更問者
T2213_.58.0583a04: 此意也。今謂即金剛座也者。黄色方壇。以三
T2213_.58.0583a05:
金剛爲界域。此名金剛座。是即三金剛
T2213_.58.0583a06: 者。三密平等離去來生滅故。以三金剛表
T2213_.58.0583a07: 之。以三平等無動轉故。以方壇表之。是即上
T2213_.58.0583a08: 來諸品中所説金剛不壞座是也
T2213_.58.0583a09: 四從三法下。明釋三法圓滿義中。謂理行果
T2213_.58.0583a10: 也者。所謂理者本初不生之體。即第一字
T2213_.58.0583a11: 也。行者本初不生之行。即第二
字也。果者
T2213_.58.0583a12: 本初不生萬行圓備證本初不生之果。即第
T2213_.58.0583a13: 三字也。故云謂理行果也。教即上來所説
T2213_.58.0583a14: 者。經之不空教之教也。此教之釋未レ在レ之故
T2213_.58.0583a15: 至レ此釋レ之。聊有深意。上句理行果之三者。如
T2213_.58.0583a16: レ次發心修行菩提三轉也。然教是天鼓雷音
T2213_.58.0583a17: 佛三摩地。即北方大寂涅槃之義也。故是即
T2213_.58.0583a18: 第四
字門也。即具於上三輪而成
T2213_.58.0583a19:四點。然理行果三轉者依教力而圓滿。故
T2213_.58.0583a20: 云二今於教下滿此三法究竟無餘一也。是即下
T2213_.58.0583a21: 所説百光遍照王四轉功徳也。故云二三法圓
T2213_.58.0583a22: 滿者謂理行果也乃至究竟無餘一也
T2213_.58.0583a23: 五從佛出下。明妙音告勅中。又二。一明別牒。
T2213_.58.0583a24: 二明隨釋
T2213_.58.0583a25: 初別牒。自可見
T2213_.58.0583a26: 二從前説下。明隨釋中。有二重問答。所謂前
T2213_.58.0583a27: 説眞言品等者初問也。所言前説眞言品者。
T2213_.58.0583a28: 指普通眞言及布字品等也。爲迷彼尋經文
T2213_.58.0583a29: 人也者答也。言爲迷不依於明師而心爲師
T2213_.58.0583b01: 直取經之人也ト而答ル也。佛具大悲等者重問
T2213_.58.0583b03: 二從佛將下。明説眞言導師中。又二。一明長
T2213_.58.0583b04: 行。二明眞言
T2213_.58.0583b05: 初中。又二。一明釋所住三昧。二明百光遍照
T2213_.58.0583b06: 義
T2213_.58.0583b07: 初中。又二。一明別牒。二明隨釋
T2213_.58.0583b08: 初中。佛將説此乃至生三昧者。經之諸眞言
T2213_.58.0583b09: 乃至住於智生三昧文。未會別牒也
T2213_.58.0583b10: 二從謂下。明隨釋中。謂此三昧者。此智生三
T2213_.58.0583b11: 昧能生無量無邊不可思議未曾有善巧智故
T2213_.58.0583b12: 云爾也
T2213_.58.0583b13: 二從百下。明百光遍照義中。又二。一明牒經。
T2213_.58.0583b14: 二明隨釋
T2213_.58.0583b15: 初中。百光遍照乃至遍流而出也者。經之而
T2213_.58.0583b16: 説出生乃至遍照眞言文。未會別牒也
T2213_.58.0583b17: 二從此字下。明隨釋中。此字者治定經無之。
T2213_.58.0583b19: 二從此眞下。明説眞言中。此眞言也者。暗
T2213_.58.0583b20: 字眞言也。先歸命一切佛者。南摩歸命。三曼
T2213_.58.0583b22: 三從乃説下。明説眞言功能中。又二。一明總
T2213_.58.0583b23: 牒。二明隨釋
T2213_.58.0583b24: 初中。乃説金剛手此眞言。眞言救世者。乃至
T2213_.58.0583b25: 應理當作清淨我者。經之佛告金剛手。此一
T2213_.58.0583b26: 切眞言。乃至應理常勤修。恚願佛菩提文。未
T2213_.58.0583b27: 會引之也。此總牒中有注。是即疏主私義也。
T2213_.58.0583b28: 餘文效之
T2213_.58.0583b29: 二從以上經文也下。明隨釋中。又二。一釋功
T2213_.58.0583c01: 徳。二明字輪
T2213_.58.0583c02: 初中。又七。一明眞言救世者即佛。二明眞言
T2213_.58.0583c03: 威徳即佛威徳。三明眞言法自在即佛別名。
T2213_.58.0583c04: 四明此字能破無智暗。五明此字即佛自體。
T2213_.58.0583c05: 六明以此字故佛示普現色身。七明勸修得
T2213_.58.0583c06: 益
T2213_.58.0583c07: 初五。自可見
T2213_.58.0583c08: 六從我以下。明以此字故佛示普現色身中。
T2213_.58.0583c09: 非但現身而已者。言非但現色。頓隨無量衆
T2213_.58.0583c10: 生心願。皆悉令滿足彼樂欲。故云二然彼心願
T2213_.58.0583c11: 思念乃至故云思發智一也。非但滿彼心之樂
T2213_.58.0583c12: 欲而已。復頓令住如實菩提心。故云二又復起
T2213_.58.0583c13: 彼入道之機故云發智一也
T2213_.58.0583c14: 七從住位下。明勸修得益中。又二。一明別牒。
T2213_.58.0583c15: 二明隨釋
T2213_.58.0583c16: 初中。住位住此最上句乃至修學也者。經之
T2213_.58.0583c17: 神變無上句乃至志願佛菩提文。未會引之
T2213_.58.0583c18: 也
T2213_.58.0583c19: 二從若修中。明隨釋。自可見
T2213_.58.0583c20: 二從然此下。明字輪中。且有三種不同。所謂
T2213_.58.0583c21:
T2213_.58.0583c22: 如是安布。故云。然此字輪最中置此眞言王。
T2213_.58.0583c25:
T2213_.58.0583c26: 如是可布列。故疏云。又別時釋云。此五字別
T2213_.58.0583c28: 別時釋云者。指字輪品也
T2213_.58.0583c29:
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T2213_.58.0584b11: 如是可安布。故疏云。若作五重布者。此迦等
T2213_.58.0584b13: 五重者。加中央眞言王故云爾也。更問之意
T2213_.58.0584b14: 未盡者。此字輪中
等十二字無之故云爾也
T2213_.58.0584b15: 已上三種字輪。右遶轉之。故云其布字次第
T2213_.58.0584b16: 逐日轉右也。次品説此眞言王之果者。此品
T2213_.58.0584b17: 中者説百字眞言之因行。次品者説此眞言
T2213_.58.0584b18: 王之果相故云爾也
T2213_.58.0584b19: 已上釋百字生品竟
T2213_.58.0584b21: 將釋當品。即開爲四。一明大意。二明品題。三
T2213_.58.0584b23: 初明大意者。得入大智潅頂地。而示現陀羅
T2213_.58.0584b24: 尼形。爲普門法界衆生。而常恒施作佛事。故
T2213_.58.0584b25: 疏云。大智潅頂地者。即是如來第十一地也。
T2213_.58.0584b26: 由住此第十一地。入大智潅頂。乃能作如來
T2213_.58.0584b28: 由此故。能爲一切衆生而作佛事也。是即此
T2213_.58.0584b29: 品大意也
T2213_.58.0584c01: 二釋品題者。百字者。如上品釋。果者。彼暗
T2213_.58.0584c02: 字是第三證菩提之字也。此菩提者即第十
T2213_.58.0584c03: 一地之極果也。是故稱爲果。故疏云。大智潅
T2213_.58.0584c05: 三平等故。境智相應迷悟平等。三種世間一
T2213_.58.0584c06: 切諸法不二相應。是即瑜伽瑜祇成就圓滿
T2213_.58.0584c07: 之義也。所謂字是也。言字者境也。空點
T2213_.58.0584c08: 者智也。是即境智相應遍照法界之義也。法
T2213_.58.0584c10: 字門皆與自性清淨本覺之體而相應。故疏
T2213_.58.0584c11: 云。右百字品受用品。謂隨一一門有相應者
T2213_.58.0584c12: 受用也。故云百字果相應品也
T2213_.58.0584c13: 三宣來意者。上品説百光遍照王之行儀法
T2213_.58.0584c14: 則。此品中即説百光遍照之果地萬徳。故疏
T2213_.58.0584c15: 上品之終結釋云。次品説此眞言王之果也
T2213_.58.0584c17: 四從祕密主下。明入文判釋中。大分爲七。一
T2213_.58.0584c18: 明説大智潅頂地法門。二明説廣長語輪境
T2213_.58.0584c19: 界。三明從心胎藏生佛形。四明説無量世界
T2213_.58.0584c20: 海門。五明釋志求正遍知義。六明得四無量
T2213_.58.0584c22: 初中。又二。一明牒經。二明隨釋
T2213_.58.0584c23: 初中。祕密主若得入正覺乃至陀羅尼形佛
T2213_.58.0584c24: 事示現者。經之爾時毘盧遮那世尊乃至演
T2213_.58.0584c25: 説三三昧耶句文。未會引之也
T2213_.58.0584c26: 二從以上經文下。明隨釋中。大智潅頂地者。
T2213_.58.0584c27: 對第十法雲地潅頂故第十一地名爲大智潅
T2213_.58.0584c28: 頂地也。翻此大智地爲陀羅尼身者。
T2213_.58.0584c29: 等諸字輪形也。是即普門法界遍滿總持字
T2213_.58.0585a01: 輪形也。住此總持身故普現所喜見之身。説
T2213_.58.0585a02: 所宜聞之法。同入佛智。故云二翻此大智地爲
T2213_.58.0585a04: 二從爾時世尊下。明説廣長語輪境界中。又
T2213_.58.0585a05: 二。一明牒經。二明隨釋
T2213_.58.0585a06: 初中。爾時世尊衆生諸佛事乃至衆生性歡
T2213_.58.0585a07: 喜作現生者。經之佛言祕密主觀我語輪境
T2213_.58.0585a08: 界乃至隨衆生性欲令發歡喜文。未會引之也
T2213_.58.0585a09: 二從以上經文下。明隨釋中。又二。一明語輪
T2213_.58.0585a10: 廣長相。二明廣長所由
T2213_.58.0585a11: 初中。即觀佛陀羅尼身者。如來總持字輪境
T2213_.58.0585a12: 界ハ。三種世間性相ニ無二所トク不至故云爾也。非
T2213_.58.0585a13: 但今祕密主等者。言非三但此廣長語輪遍二滿
T2213_.58.0585a14: 法界海一。復能如ク二一切衆生本性信解一。示シテ二隨
T2213_.58.0585a15: 類應現之身口意ヲ一。皆悉令得歡喜悦樂。故云下
T2213_.58.0585a16: 非但今祕密主。乃至亦如今者釋迦牟尼世尊
T2213_.58.0585a17: 流遍無盡虚空界。於諸刹土勤作佛事上也。金
T2213_.58.0585a18: 剛手得觀此一切大會等者。如大日如來廣長
T2213_.58.0585a19: 語輪相遍滿法界。釋迦牟尼佛廣長語輪相
T2213_.58.0585a20: 如此。以是義故大日釋迦金剛手及一切大
T2213_.58.0585a21: 會一切衆生廣長語輪境界。皆共遍滿遍滿
T2213_.58.0585a22: 無二無別也。故云金剛手得觀乃至得同
T2213_.58.0585a23: 覩此不思議神妙之境也
T2213_.58.0585a24: 二從所以下。明廣長所由中。又分爲五。一明
T2213_.58.0585a25: 非有心境故告言。二明廣長横竪無量。三明
T2213_.58.0585a26: 一眞言三密具足。四明釋迦從大日字輪而
T2213_.58.0585a27: 出。五明殊異而平等
T2213_.58.0585a28: 初中。此大智之身者指此陀羅尼身也。常住
T2213_.58.0585a29: 寂滅者指自性清淨本覺之體也。非有心之
T2213_.58.0585b01: 境者。非四智所量之境界故云爾也。是故如
T2213_.58.0585b02: 來大悲力故。以自在神力加持故告言汝觀
T2213_.58.0585b03: 我語輪境界也。故云二此大智之身乃至告言
T2213_.58.0585b05: 二從長謂下。明廣長横竪無量中。私謂者。疏
T2213_.58.0585b06: 家御語也。如是廣長之身普應一切者。言此
T2213_.58.0585b07: 廣長無量語輪境界。遍滿十方三世三種世
T2213_.58.0585b08: 間一切諸法。普作佛事。故云如是廣長之身
T2213_.58.0585b09: 普應一切也
T2213_.58.0585b10: 三從以一下。明一眞言三密具足中。以一眞
T2213_.58.0585b11: 言印身等者。言以此字一眞言。印自身故。
T2213_.58.0585b12: 此身即成就總持智身。而示現普門法界隨
T2213_.58.0585b13: 類之色身。以度一切衆生。故云二以一眞言印
T2213_.58.0585b14: 身示一切身一也。口密意密亦如此。故云以一
T2213_.58.0585b15: 眞言乃至普示一切智惠之境也
T2213_.58.0585b16: 四從釋下。明釋迦從大日字輪而出中。即是
T2213_.58.0585b17: 此不空見之身者。此眞言名爲不空教。是即
T2213_.58.0585b18: 一切衆生皆悉必定シテ於二無上大菩提一堪タリトレ爲二
T2213_.58.0585b19: 法器一而知見スル身ナルカ故云二不空見之身一。今釋迦
T2213_.58.0585b20: 如來必定師子吼シテ無レ有コト二一衆生トシテ空ク過ルモノ一。故
T2213_.58.0585b21: 云二不空成就一。以此義故云二釋迦牟尼者即是
T2213_.58.0585b22: 此不空見之身乃至即是牟尼身也佛作佛事一
T2213_.58.0585b23: 也。即此釋迦從毘盧遮等者。釋迦從大日如
T2213_.58.0585b24: 來字字輪相而生。是即
字。六月念誦
T2213_.58.0585b25: 之時空輪觀之處ニ説レ之。此二字合成一
T2213_.58.0585b26: 從此字之字輪而生故云爾也。故轉字輪
T2213_.58.0585b27: 品十二眞言王之處ニ頂上布字。十二眞言
T2213_.58.0585c01: 五從殊下。明殊異而平等中。殊異者謂如來
T2213_.58.0585c02: 三三昧耶之身者。言未會ノ經ニ殊異ト者如來三
T2213_.58.0585c03: 平等無盡莊嚴身。隨類應現之相。無量無邊
T2213_.58.0585c04: 不可思議。而一一色相一一言音一一性欲
T2213_.58.0585c05: 各各不同。故云殊異也。故云下殊異者謂如來
T2213_.58.0585c06: 三三昧耶之身。乃至當知虚空不可量。身亦
T2213_.58.0585c07: 如是。廣長無際而作佛事上也
T2213_.58.0585c08: 三從祕密主下。明從心胎藏生佛形中。又二。
T2213_.58.0585c09: 一明總牒。二明隨釋
T2213_.58.0585c10: 初中。祕密主非諸有情乃至生佛之影像者。
T2213_.58.0585c11: 經之祕密主非諸有情乃至生佛之影像文。
T2213_.58.0585c12: 未會引之也
T2213_.58.0585c13: 二從非衆生下。明隨釋中。又分爲四。一明非
T2213_.58.0585c14: 衆生所知。二明妙音。三明從胎藏生隨類影
T2213_.58.0585c15: 像。四明令應度衆生歡喜
T2213_.58.0585c16: 初中。非衆生知者即此佛之字輪者。今此
T2213_.58.0585c17: 字字輪是非一切衆生所量之境。菩薩尚非
T2213_.58.0585c18: 佛加持力者不可見知。何況凡夫能測量耶。
T2213_.58.0585c19: 故云下非衆生知者即此。乃至而何衆生知其
T2213_.58.0585c20: 所生之處及所往所住之境上乎也
T2213_.58.0585c21: 二從此復下。明妙音中。又自爲二。一明別牒。
T2213_.58.0585c22: 二明作釋
T2213_.58.0585c23: 初中。此復微妙音莊嚴者。經之妙音莊嚴瓔
T2213_.58.0585c24: 珞文。別牒也
T2213_.58.0585c25: 二從莊嚴下。明隨釋中。莊嚴謂以語言莊嚴
T2213_.58.0585c26: 其相者。言以微妙清淨言音。莊嚴其色相也。
T2213_.58.0585c27: 所謂四辨八音殊勝人所樂聞也。故云二莊嚴
T2213_.58.0585c28: 謂乃至其相一也。然其音聲種種無量。而示同
T2213_.58.0585c29: 普門法界無盡無餘應度衆生之音。以無相
T2213_.58.0586a01: 無著而莊嚴。令一切衆生得入無相法界。故
T2213_.58.0586a02: 云二諸言音中佛爲最上乃至以無相莊嚴一也
T2213_.58.0586a03: 三從從心胎藏下。明從胎藏生隨類顯像中。
T2213_.58.0586a04: 又二。一明別牒。二明隨釋
T2213_.58.0586a05: 初中。從心胎藏生佛形也者。經從胎藏生佛
T2213_.58.0586a06: 之影像文。未會別牒也
T2213_.58.0586a07: 二從胎藏者下。明隨釋中。從一字者指暗
T2213_.58.0586a08: 字也。此一字能胞胎如來萬徳而生。故名胎
T2213_.58.0586a09: 藏也。所謂如來自受用字之智與字本
T2213_.58.0586a10: 不生之境和合。而胞胎如來之萬徳。故云二胎
T2213_.58.0586a11: 藏者從一字而生名胎藏一也。是故此一字爲
T2213_.58.0586a12: 胎藏。而漸漸具足成就一切如來諸支分。既
T2213_.58.0586a13: 胎藏成就已。生大悲之根。出現方便爲究竟
T2213_.58.0586a14: 之影像。故云二從此一字而生爲胎隨彼生者
T2213_.58.0586a15: 以爲影像一也。然於自性清淨大圓鏡之中。而
T2213_.58.0586a16: 境智互成不思議因縁。曼荼羅影像而雖現
T2213_.58.0586a17: 顯。即聖衆不來亦圓明不往。而不思議感應
T2213_.58.0586a18: 因縁炳然。而三世常恒施作不可思議佛事。
T2213_.58.0586a19: 故云二如一鏡圓淨乃至而爲現生佛事一也。彼
T2213_.58.0586a20: 法華相似六根淨人。猶能以父母所生身。三
T2213_.58.0586a21: 千世界内境皆悉見聞觸知。何況住行乃至
T2213_.58.0586a22: 等妙無漏之所知耶。何況自宗初地乃至第
T2213_.58.0586a23: 十一地究竟圓極之六根所量境界耶。故云二
T2213_.58.0586a24: 即以一佛言乃至圓淨之六根耶一也
T2213_.58.0586a25: 四從心現生下。明令度衆生歡喜中。又二。一
T2213_.58.0586a26: 明牒經。二明隨釋
T2213_.58.0586a28: 二從從心下。明隨釋中。從心現生佛隨類身
T2213_.58.0586a29: 等者。指上字所生之影像也。此隨類應現
T2213_.58.0586b01: 身。住如此妙音聲三昧故。令普門法界一切
T2213_.58.0586b02: 衆生聞法得解得現法樂。故云從心現生佛
T2213_.58.0586b03: 隨類身由住此妙音三昧乃至令得歡喜信解
T2213_.58.0586b04: 也
T2213_.58.0586b05: 四從爾時無下。明説無量世界海門中。又二。
T2213_.58.0586b06: 一明牒經。二明隨釋
T2213_.58.0586b07: 初中。爾時無量世間乃至現佛事中而住者。
T2213_.58.0586b08: 經之爾時世尊於無量乃至現菩提場而作佛
T2213_.58.0586b09: 事文。未會引之也
T2213_.58.0586b10: 二從以上下。明隨釋中。又三。一明釋海門。二
T2213_.58.0586b11: 明菩提非一。三明復次義
T2213_.58.0586b12: 初中。由此大智潅頂者。如上指第十一地也。
T2213_.58.0586b13: 無量世界海門者。指隨類所現之世界也。海
T2213_.58.0586b14: 謂廣多無量無盡期之義也。門謂從一一世
T2213_.58.0586b15: 界海。而通入本初不生際故云門也。故云二由
T2213_.58.0586b16: 此大智潅頂無量世界海門乃至所入之門也
T2213_.58.0586b17: 二從由知下明菩提非一中。由知此無量世
T2213_.58.0586b18: 界海門故勤修菩提者。如此等無盡法界之
T2213_.58.0586b19: 世界海門一一衆生可度不可度。種種性欲
T2213_.58.0586b20: 通塞等。一一次第ニ通達識知。既所知境界無
T2213_.58.0586b21: 量無邊不可思議。故能知之菩提亦無量無
T2213_.58.0586b22: 邊不可思議也。故云由知此無量世界海門
T2213_.58.0586b23: 乃至今乃普令得成也
T2213_.58.0586b24: 三從爾時世尊下。明復次義中。又二。一明重
T2213_.58.0586b25: 擧未會經而注釋。二明正復次義
T2213_.58.0586b26: 初文。自可見
T2213_.58.0586b27: 二從復次下。正明復次義中。又分爲六。一明
T2213_.58.0586b28: 同入法界行。二明普賢行願。三明淨治大悲
T2213_.58.0586b29: 心地。四明胎藏莊嚴。五明莊嚴一切土。六明
T2213_.58.0586c01: 坐道場義
T2213_.58.0586c02: 初中。菩提如已無異者。指已前無礙菩提也。
T2213_.58.0586c03: 同入法界者。如前無量無邊世界海一一應
T2213_.58.0586c04: 度衆生。依如來無妨行願。同共令得入平等
T2213_.58.0586c05: 法界也。故云同入法界此乃是大菩提之行
T2213_.58.0586c06: 耳也
T2213_.58.0586c07: 二從若如是下。明普賢行願中。爲此事者。普
T2213_.58.0586c08: 賢行願者即如來行願。故爲滿足此如來行願
T2213_.58.0586c09: 故菩薩發心修行昇初地也。故云下菩薩爲此
T2213_.58.0586c10: 事由是初發心也。如是發心即是初地位上也｣
T2213_.58.0586c11: 三從花地下。明淨治大悲心地中。花地者。釋
T2213_.58.0586c12: 經之於此妙花布地也。花表大悲也。地表平
T2213_.58.0586c13: 等法界也。故云花地者如淨治平等乃至亦
T2213_.58.0586c14: 如此也
T2213_.58.0586c15: 四從胎下。明胎藏莊嚴中。胎是初起處者。胎
T2213_.58.0586c16: 是一切生處中最初起之處。是即如來所起
T2213_.58.0586c17: 之處。故云二胎是初起處乃至如來所起處一也。
T2213_.58.0586c18: 所謂從本初不生之無自性而如來生也。故
T2213_.58.0586c19: 云二以從如來性生如來性生是阿字而生一也。
T2213_.58.0586c20: 海謂如來等者。釋經之種種性海之海也。如
T2213_.58.0586c21: 來種性之海也者。指字本初不生而云如來
T2213_.58.0586c22: 種性。此本不生際無盡法界之萬徳宛然具
T2213_.58.0586c23: 足。故云海也。故云海謂如來種乃至一切功
T2213_.58.0586c24: 徳也。胎謂從此以爲根本等者。言此字本
T2213_.58.0586c25: 不生之種性海而爲根本。具足自證化他行
T2213_.58.0586c26: 願。所謂普賢行者自證也。如來行者化他也。
T2213_.58.0586c27: 如此行願如來性海ニ胞胎シテ之。漸漸令三増長シ
T2213_.58.0586c28: 具二足一切如來六根之支分一。故云二胎謂從此
T2213_.58.0586c29: 以爲根本乃至具足一切如來六根之支分也
T2213_.58.0587a01: 五從此普下。明莊嚴一切土中。此普門身者。
T2213_.58.0587a02: 從如來種性海而所生一切如來六根具足成
T2213_.58.0587a03: 就之身也。此無邊身各各遍滿盡空法界。以
T2213_.58.0587a04: 種種隨類之身語心。隨無量衆生種種心行。
T2213_.58.0587a05: 各以字本不生自性清淨妙方便門。而淨
T2213_.58.0587a06: 除其心垢。令至究竟圓極之果地。即是淨佛
T2213_.58.0587a07: 國土成就衆生之義也。故云此普門身隨衆
T2213_.58.0587a08: 生乃至即是莊嚴一切土也
T2213_.58.0587a09: 六從行者下。明坐道場義中。行者如是住菩
T2213_.58.0587a10: 薩地者。如此淨佛國土成就衆生之普賢行
T2213_.58.0587a11: 願既圓備。而住第十地之位已。即普觀見盡
T2213_.58.0587a12: 虚空法界。自身成毘盧遮那如來坐于法界
T2213_.58.0587a13: 道場。三輪清淨而遍滿于法界。即圓滿無上
T2213_.58.0587a14: 正遍知。故云行者如是住菩薩地乃至即能
T2213_.58.0587a15: 遍知一切句謂成佛也
T2213_.58.0587a16: 五從亦能下。明釋志求正遍知義中。又分爲
T2213_.58.0587a17: 三。一明所願滿足。二明引經結。三明復次義｣
T2213_.58.0587a18: 初中。亦能隨所欲樂等者。自利利他大願。隨
T2213_.58.0587a19: 其所樂皆悉圓滿。而不空過。是即此菩薩二
T2213_.58.0587a20: 利圓滿。將昇第十一地之果位之表相也。故
T2213_.58.0587a21: 云亦能隨所欲樂而滿其願不空過也
T2213_.58.0587a22: 二從故次下。明引經結中。故次經云乃至身
T2213_.58.0587a23: 無量證者。經之次復志求三藐乃至即知虚
T2213_.58.0587a24: 空界無量文。未會而略引之也。治定ノ本ニ言二
T2213_.58.0587a25: 三藐三菩提一者。是正遍知義也。是即此菩薩
T2213_.58.0587a26: 欲成最無上覺故志求最無上正遍知也
T2213_.58.0587a27: 三從次復下。明復次義中。次復樂求者。釋於
T2213_.58.0587a28: 經之志求。有多種義。故如此細釋也。還修菩
T2213_.58.0587a29: 薩道也者。即是等覺菩薩入重玄門之義也。
T2213_.58.0587b01: 然於此位菩薩入重玄門有二義。所謂自證
T2213_.58.0587b02: 化他相兼也。釋其化他門之義。故云二還修菩
T2213_.58.0587b03: 薩道也乃至即勸發心學道一也。釋其自證門
T2213_.58.0587b04: 之義故云二復次樂欲勤求正遍知句者知心無
T2213_.58.0587b05: 量乃至知虚空無量證而得此一也。是即六大
T2213_.58.0587b06: 無礙平等之義也。所謂一知心無量者。字是
T2213_.58.0587b07: 一切眞言心也。是即地大也。二知身無量者。
T2213_.58.0587b08: 身是水大所成也。是即
字門水大也。三知
T2213_.58.0587b09: 智無量者。
字法界智門之種子。故是火大
T2213_.58.0587b10: 也。四知衆生無量者。是
字因業所生衆生
T2213_.58.0587b11: 也。是即風大也。五知虚空無量者。
字門
T2213_.58.0587b12: 即大空也。知此五種無量能知之智者即是
T2213_.58.0587b13: 識大也。安住如此六大無礙。名爲正遍知也。
T2213_.58.0587b14: 是即自證圓極之義也
T2213_.58.0587b15: 六從祕密主心下。明得四無量心成佛中。又
T2213_.58.0587b16: 分爲二。一明牒經。二明隨釋
T2213_.58.0587b17: 初中。祕密主心無量四無量而得乃至百門
T2213_.58.0587b18: 於諸佛心説者。經之祕密主由心無量故乃
T2213_.58.0587b19: 至諸佛所説心文。未會引之也
T2213_.58.0587b20: 二從以上下。明隨釋中。又分爲四。一明住種
T2213_.58.0587b21: 性菩薩所知境。二明隨縁身亦無量。三明四
T2213_.58.0587b22: 無量從心生。四明得此四無量心爲暗字果｣
T2213_.58.0587b23: 初中。此意言猶入此大智潅頂門等者。大智
T2213_.58.0587b24: 潅頂者。第十一地也。此最後心位菩薩能可
T2213_.58.0587b25: 通入此大智潅頂地。故云門也。即知心無量
T2213_.58.0587b26: 等者。此菩薩所知猶自レ前倍明淨故重説之
T2213_.58.0587b27: 也。故云二即知心無量乃至即知虚空無量一也。
T2213_.58.0587b28: 如此五種無量是非彼九種心量所知。故十
T2213_.58.0587c01: 業但知六識。他縁覺心但示八識。一道極無
T2213_.58.0587c04: 二從縁下。明隨縁身亦無量中。縁示現之身
T2213_.58.0587c05: 等者。所知之境既無量無邊故。能應之身亦
T2213_.58.0587c06: 無量無邊而等同虚空也
T2213_.58.0587c07: 三從以身下。明四無量從心生中。以身智衆
T2213_.58.0587c08: 生虚空無量等者。如上水火風空四大也。此
T2213_.58.0587c09: 四大從字心而生。故知四無量故知心無
T2213_.58.0587c10: 量。知心無量故知四無量。是即知大日即知
T2213_.58.0587c11: 四佛。知四佛故即知大日。所謂四佛即大日。
T2213_.58.0587c12: 大日即四佛之意也
T2213_.58.0587c13: 四從若得下。明得此四無量心爲暗字果中。
T2213_.58.0587c14: 若得此四無量心等者。言以知四佛即大日
T2213_.58.0587c15: 大日即四佛故成正覺。此十力是即暗字悉
T2213_.58.0587c16: 地之極果也。故云若得此四無量心乃至故
T2213_.58.0587c17: 名暗字悉地之果也
T2213_.58.0587c18: 七從如是下。明佛佛道同中。又分爲二。一明
T2213_.58.0587c19: 牒經。二明隨釋
T2213_.58.0587c20: 初中。如是勤勇士乃至諸佛所説心者。經之
T2213_.58.0587c21: 勤勇此一切乃至諸佛所説心一偈。未會引
T2213_.58.0587c22: 之也
T2213_.58.0587c23: 二從勇下。明隨釋中。勇士謂祕密主也者。釋
T2213_.58.0587c24: 經之勤勇也。此謂指上十力等功徳者。言經
T2213_.58.0587c25: 云此一切無上覺者句者。指上十力等無量
T2213_.58.0587c26: 功徳也。次經云於百門學處者。言於此百光
T2213_.58.0587c27: 遍照王字門。而如法修學故。得成如上之
T2213_.58.0587c28: 十力世尊也。故云二意云所以成佛由學此百
T2213_.58.0587c29: 門心一也。此百門非但等者。釋經之諸佛所説
T2213_.58.0588a01: 心句也。言今此百光遍照心王。非但我如是
T2213_.58.0588a02: 説而已。十方三世一切如來皆同共如是説
T2213_.58.0588a03: 也。故云二此百字乃至亦同是説一也。右百字果
T2213_.58.0588a04: 受用品者。此品亦應云百字果受用品。所以
T2213_.58.0588a05: 然者。若於一一門相應證入者。即必受用此
T2213_.58.0588a06: 妙果。故云二右百字果受用品乃至受用一也。所
T2213_.58.0588a07: 謂約修行之滿故云相應品。約得果之位故
T2213_.58.0588a09: 已上釋百字果相應品竟 一校了
T2213_.58.0588a10: 妙印鈔第七十二
T2213_.58.0588a13:
T2213_.58.0588a14:
T2213_.58.0588a15:
T2213_.58.0588a16:妙印鈔卷第七十三
T2213_.58.0588a17: 沙門阿寂紀
T2213_.58.0588a19: 將釋此品。即開爲四。一明大意。二釋品題。三
T2213_.58.0588a20: 宣來意。四明入文判釋
T2213_.58.0588a21: 初明大意者。所謂祕密之中最祕。難得之中
T2213_.58.0588a22: 難得。内心之中大我眞言之心字也。故疏
T2213_.58.0588a23: 云。此法乃是一切如來祕密中之祕密。於諸
T2213_.58.0588a24: 祕藏最在其上。共所守護不妄與人。第一希
T2213_.58.0588a26: 二釋品題者。百字如上釋也。位成者。所謂内
T2213_.58.0588a27: 心大我處自心八葉位也。今以字之加持
T2213_.58.0588a28: 故。於意生八葉臺上。安住三三昧耶。證得金
T2213_.58.0588a29: 剛微妙之極位。是故疏云。謂此花臺從心意
T2213_.58.0588b01: 生也。即是觀於自心八葉蓮華。此花不從餘
T2213_.58.0588b02: 處生。即從意生。意即是花。無二無別也。此花
T2213_.58.0588b03: 臺圓明如月。清淨無垢同於圓鏡。以世間更
T2213_.58.0588b04: 無物可以爲喩。唯有圓鏡可以喩況。令彼得
T2213_.58.0588b05: 意忘言。然實過於彼百千萬倍。不可爲喩也。
T2213_.58.0588b06: 今此圓中有眞言救世者。具大功徳。眞金色
T2213_.58.0588b07: 具有焔光。住三昧。寂然而住此。當觀此一字
T2213_.58.0588b08: 眞言王。從此眞言王。即觀本尊或大毘盧遮
T2213_.58.0588b09: 那。如上瑜伽法中説耳。説未分明。當更問之。
T2213_.58.0588b10: 然上文彼具可引檢也。害謂一切煩惱悉以
T2213_.58.0588b11: 除害。其威光如和合百千日。威光猛盛。猶七
T2213_.58.0588b12: 日童子不能仰觀烈日而觀其明。今此光亦
T2213_.58.0588b13: 爾也。彼一切衆生觀於日輪而不能見其本
T2213_.58.0588b16: 三宣來意者。上品中依修百光王之瑜伽。説
T2213_.58.0588b17: 成大菩提之極果竟。雖然若眞言行者不能
T2213_.58.0588b18: 修此中無相無分別方便觀智者。不可得入
T2213_.58.0588b19: 畢竟無相大空三昧。是故此品中説鏡像幻
T2213_.58.0588b20: 化之譬喩。遣行者法執之垢染。令意生曼荼
T2213_.58.0588b21: 畢竟清淨。故疏云。右此成百字位品。説未分
T2213_.58.0588b22: 明當更問之。然其大意。以先修瑜伽故。成乃
T2213_.58.0588b23: 至極大廣普。然不以此惠方便觀空實相洗
T2213_.58.0588b24: 滌其心。即猶是世間之法。故須作此觀行令
T2213_.58.0588b25: 入曼荼羅實相。成大空之壇無所不有。常恒
T2213_.58.0588b27: 品來也
T2213_.58.0588b28: 四從爾時下。明入文判釋中。自分爲三。一明
T2213_.58.0588c01: 初中。又二。一明牒經。二明隨釋
T2213_.58.0588c02: 初中。爾時金剛手乃至説與願者説者。經之
T2213_.58.0588c03: 爾時執乃至如此一切願開示之長行偈頌
T2213_.58.0588c04: 文。未會引也
T2213_.58.0588c05: 二從以上下。明隨釋中。又二。一明牒佛所説
T2213_.58.0588c06: 旨。二明正問
T2213_.58.0588c07: 初中。時祕密主聞佛所説等者。言金剛手上
T2213_.58.0588c08: 品中聞説從一字出無量隨類之身而作諸佛
T2213_.58.0588c09: 事。作奇特未曾有之思而奉問之也。故云時
T2213_.58.0588c10: 祕密主乃至説此眞言救世者也。眞言救世
T2213_.58.0588c11: 者等者。字即是法身佛。故云二救世者即是
T2213_.58.0588c12: 佛一也。佛與字其功徳等同。故云二如佛於一
T2213_.58.0588c13: 切衆生中有大歸依救護之處乃至爲一切眞
T2213_.58.0588c14: 言歸趣之處一也。是大聖者等者。言因上品所
T2213_.58.0588c15: 説而亦致此問。故云二是大聖者乃至現種種
T2213_.58.0588c16: 神變一也
T2213_.58.0588c17: 二從因問下。明正問中。又二。一明別牒。二明
T2213_.58.0588c18: 作釋
T2213_.58.0588c19: 初中。因問之兩言疏主之言也。此眞言云何
T2213_.58.0588c20: 生乃至生在何處者。經之摩訶牟尼等之二
T2213_.58.0588c21: 句文。未會別牒之也
T2213_.58.0588c22: 二從問此三下。明隨釋中。又分爲五。一明總
T2213_.58.0588c23: 句。二明誰能知。三明生在何處。四明誰能
T2213_.58.0588c24: 生。五明讃佛願説
T2213_.58.0588c25: 初中。問此三事也更問未審者。如此三問未
T2213_.58.0588c26: 詳細釋故云爾也。大牟尼歎者。讃咲如來而
T2213_.58.0588c27: 爲大寂默。是即對應佛故云爾也。云何知者
T2213_.58.0588c28: 總句也。言上品中佛説知四種無量故成正覺
T2213_.58.0588c29: 故。金剛手總先云テ二何知一而總問也。故經云
T2213_.58.0575a02:
T2213_.58.0575a03:
T2213_.58.0575a04: 沙門阿寂紀
| T2213_.58.0575a05: | 釋受方便學處品第十八之餘 | 經第六 疏十七終 |
T2213_.58.0575a07: 説別道一道法門。二明廣説差別相
T2213_.58.0575a08: 初中。又二。一明牒經。二明隨釋
T2213_.58.0575a09: 初中。故佛次爲分別之歎言乃至今説此法
T2213_.58.0575a10: 門也者。經之佛告執金剛祕密主言。善哉乃
T2213_.58.0575a11: 至差別道一道法門文。未會引之也
T2213_.58.0575a12: 二從能問如來下。明隨釋中。能問如來如是
T2213_.58.0575a13: 之事者。別牒也。次答者指定答文也
T2213_.58.0575a14: 分別道一道説法門者。又別牒上句也。謂一
T2213_.58.0575a15: 切法不出阿字門者。言於此十善有而二不
T2213_.58.0575a16: 二義
T2213_.58.0575a17: 不二一道也。故云謂一切法不出阿字門乃
T2213_.58.0575a18: 至猶一法界故言一也。雖然又而二之道宛
T2213_.58.0575a19: 然也。故云於此一道中乃至殊街同歸也。又
T2213_.58.0575a20: 如以阿字門等者。以阿字故諸字雖各別而
T2213_.58.0575a21: 同一也。今十善戒亦如是一切衆生本源之
T2213_.58.0575a22: 戒故同一也。雖然二乘外道上中下差別故
T2213_.58.0575a23: 有種種不同。故云又如以一阿字門分別乃
T2213_.58.0575a24: 至而分別答其差別相故次言若聲聞乘學處
T2213_.58.0575a25: 我説彼方便教令成就邊智開發非十善業道
T2213_.58.0575a26: 等行迴文耳也
T2213_.58.0575a27: 二從此分別意下。明廣説差別相中。又三。一
T2213_.58.0575a28: 明與聲聞差別。二明與外道差別。三明大乘
T2213_.58.0575a29: 平等
T2213_.58.0575b01: 初中。又二。一明牒經。二明隨釋
T2213_.58.0575b02: 初中。佛言同一如我所説乃至十善業道不
T2213_.58.0575b03: 無其異也者。經之若聲聞乘乃至行十善業
T2213_.58.0575b04: 道法文。未會引之也
T2213_.58.0575b05: 二從此答下。明隨釋中。此答其與大乘別也
T2213_.58.0575b06: 者。總指定答意也。彼聲聞十善等者。與聲聞
| T2213_.58.0575b07: | 有其差別。自可見 | 云云 |
T2213_.58.0575b09: 牒經。二明隨釋
T2213_.58.0575b10: 初中。諸外道我乃至所轉故者。經之彼諸世
T2213_.58.0575b11: 間乃至他因所轉文。未會引之也
T2213_.58.0575b12: 二從次下。明隨釋中。又二。一擧彼宗計。二破
T2213_.58.0575b13: 彼宗計
T2213_.58.0575b14: 初中彼宗所計等者。諸外道之所計皆悉從
T2213_.58.0575b15: 神我而生。故云彼宗計我神等而生一切也｣
T2213_.58.0575b16: 二從今我下。明破彼宗計中。又二。一明約因
T2213_.58.0575b17: 果撥無破。二明約斷常破
T2213_.58.0575b18: 初中。今我此身者。指彼計我云今我也。此身
T2213_.58.0575b19: 者。於此四大和合身計有神我故。此身既從
T2213_.58.0575b20: 縁生故。是大我之所生也。豈於此身中有神
T2213_.58.0575b21: 我耶。若汝言神我所生者。善惡因果皆從大
T2213_.58.0575b22: 我出。故知今此身心自無我也。持戒果報誰
T2213_.58.0575b23: 受之耶。猶如無種子而望果。譬如於石女求
T2213_.58.0575b24: 子。又似以空花擬爲鬘。皆是有名無實。今亦
T2213_.58.0575b25: 如此。於無自性身心而計神我。望其果報無
T2213_.58.0575b26: 有是處。故云今我此身乃至自非乃至無有
T2213_.58.0575b27: 是處也
T2213_.58.0575b28: 二從復有下。明約斷常破中。若常則無果報
T2213_.58.0575b29: 者。若法常者都因果義不成。無因果義今持
T2213_.58.0575c01: 十善有何所詮耶。若法斷者亦無因果。何於
T2213_.58.0575c02: 斷滅中修十善有何所詮耶。譬如虫食木適
T2213_.58.0575c03: 成字不知是字非字。是故以外道十善不可
T2213_.58.0575c04: 比類菩薩十善也。故云復有著於斷常乃至
T2213_.58.0575c05: 偶得成字不可比也
T2213_.58.0575c06: 三從次明下。明大乘平等中。又二。一明牒經。
T2213_.58.0575c07: 二明隨釋
T2213_.58.0575c08: 初中。次明大乘平等乃至當勤修習者。經之
T2213_.58.0575c09: 菩薩修行大乘乃至當勤修學文。未會引之
T2213_.58.0575c10: 也
T2213_.58.0575c11: 二從言此下。明隨釋中。言此戒入一切平等
T2213_.58.0575c12: 法等者。今此戒以三平等。自他同運令至平
T2213_.58.0575c13: 等實際。故云言此戒入一切平等乃至與一
T2213_.58.0575c14: 切不共也
T2213_.58.0575c15: 四從佛次下。明佛説十善戒相中。自分爲十
T2213_.58.0575c16: 一。一明觀察告言。二明説不殺戒相。三明説
T2213_.58.0575c17: 不盜戒相。四明不婬戒相。五明説不妄語戒
T2213_.58.0575c18: 相。六明説不惡口語戒。七明説不兩舌戒相。
T2213_.58.0575c19: 八明説不綺語戒。九明説不貪戒相。十明説
| T2213_.58.0575c20: | 不瞋戒。十一明不邪見 | 矣 |
T2213_.58.0575c22: 初中。交牒可云。爾時世尊乃至告金剛手菩
| T2213_.58.0575c23: | 薩言 | 云云 |
T2213_.58.0575c25: 十善戒相者。前略説十善戒相竟。故爲令疑
T2213_.58.0575c26: 惑故重廣説十戒相也。故云佛次更欲廣説
T2213_.58.0575c27: 乃至無有疑惑也。前以如來眼説差別即無
T2213_.58.0575c28: 差別之一道法門。是即自證大智門也。今以
T2213_.58.0575c29: 大慈大悲觀之。是即大悲化他門也。故云故
T2213_.58.0576a01: 以大慈大悲眼乃至故重説二名也。此中二
T2213_.58.0576a02: 名者大慈大悲是也
T2213_.58.0576a03: 二從盡形持下。明説不殺戒相中。又二。一明
T2213_.58.0576a04: 牒經。二明隨釋
T2213_.58.0576a05: 初中。盡形持不殺命戒乃至應離怨惡意者。
T2213_.58.0576a06: 經之祕密主彼諸盡形壽乃至故有所施作非
T2213_.58.0576a07: 怨害心文。未會引之也
T2213_.58.0576a08: 二從前已下。明隨釋中。又二。一明正説不殺
T2213_.58.0576a09: 戒相。二明説有餘方便
T2213_.58.0576a10: 初中。又四。一明護他命如己命。二明一念不
T2213_.58.0576a11: 畜害物具。三明九種惱害。四明於非情不生
T2213_.58.0576a12: 瞋害
T2213_.58.0576a13: 初中。前已略説殺戒者。指前略説戒相也。次
T2213_.58.0576a14: 牒更具説者。牒前略説而廣説其戒相故云
T2213_.58.0576a15: 爾也。祕密主菩薩盡形乃至如護己命者。重
T2213_.58.0576a16: 取意而別牒也。盡形者非但一期而已者。盡
T2213_.58.0576a17: 形之言是隨順二乘。非菩薩行之義。故云盡
T2213_.58.0576a18: 形者非但乃至況起身口耶也
T2213_.58.0576a19: 二從其所有下。明一念不畜害物具中。其所
T2213_.58.0576a20: 有隨縁殺具等者。如梵網不殺及律中所説
T2213_.58.0576a21: 也。故云其所有乃至廣説之相也。乃至一念
T2213_.58.0576a22: 不畜等者。不欲刀杖及種種害物之具一念
T2213_.58.0576a23: 畜之。何況施方便作殺業耶。故云乃至一念
T2213_.58.0576a24: 不畜況施行方便殺耶也。謂盡形乃至者。非
T2213_.58.0576a25: 但盡形而已。乃至見眞方息捨一切刀杖。及
T2213_.58.0576a26: 一切與害命相應之物皆悉遠離之。於一切
T2213_.58.0576a27: 衆生捨一切怨心。護彼生命如己身。乃至雖
T2213_.58.0576a28: 非情草木之類永離損害之意也。故云捨一
T2213_.58.0576a29: 切刀杖等乃至永無害意也
T2213_.58.0576b01: 三從然惱下。明九種惱害中。然惱害心略有
T2213_.58.0576b02: 九種者。夫發惱害之意有九種因縁。所謂憎
T2213_.58.0576b03: 我身故發惱害之意。惡我善支故發惱害之
T2213_.58.0576b04: 意。好親我之怨故發惱害之意。故云謂憎我
T2213_.58.0576b05: 身及惡我善支好我之怨也。以上三種三世
T2213_.58.0576b06: 各有之。故成九種。故云過去未來現在爲九
T2213_.58.0576b07: 也
T2213_.58.0576b08: 四從又有下。明於非情不生瞋害。如文可見｣
T2213_.58.0576b09: 二從餘謂下。明有餘方便中。又二。一明別牒。
T2213_.58.0576b10: 二明作釋
T2213_.58.0576b11: 初中。餘謂有異方便乃至應離怨害意也者。
T2213_.58.0576b12: 經之有餘方便乃至非怨害心文。未會引之
T2213_.58.0576b13: 也
T2213_.58.0576b14: 二從形類下。明作釋中。形類是衆義者。未會
T2213_.58.0576b15: 經云自形類作故釋成此形類之義也。是即
T2213_.58.0576b16: 衆多義。故治定本云於諸衆生類中也。如彼
T2213_.58.0576b17: 類造極惡事極重業等者。如涅槃經云。護正
| T2213_.58.0576b18: | 法者不可持五戒。可持弓箭 | 云云 取意 |
T2213_.58.0576b20: 刀杖等無過也。聲聞戒亦有等者。小乘有以
T2213_.58.0576b21: 輕易重之方便。何況於大乘菩薩四攝利他善
T2213_.58.0576b22: 巧方便耶。故云聲聞戒亦有乃至菩薩戒准
T2213_.58.0576b23: 亦可知也。然不但以不殺等者。言夫大乘菩
T2213_.58.0576b24: 薩以大悲利益而爲本懷故非但以不殺等而
T2213_.58.0576b25: 已。而成持戒。當以善巧方便觀前人必造五
T2213_.58.0576b26: 無間等可隨在無間大城。而觀知故哀彼無
T2213_.58.0576b27: 出期思多人無惱亂。能能籌量憶度已設我
T2213_.58.0576b28: 由此事雖入惡道。不如救彼重罪重障。令離
T2213_.58.0576b29: 多人惱害。如是思惟分別即加害。是即菩提
T2213_.58.0576c01: 意樂大悲方便也。更不同彼二乘。故云然不
T2213_.58.0576c02: 但以不殺成持戒也。乃至此即方便非彼二
T2213_.58.0576c03: 乘共也。次盜亦爾者。非但不殺而已。不盜等
T2213_.58.0576c04: 諸戒亦如此。以大悲智眼能能觀察憶度除
T2213_.58.0576c05: 彼大障業。爲生種種功徳雖作之。更無有犯
T2213_.58.0576c06: 義。故云次盜亦爾。乃至此是持犯之相也。已
T2213_.58.0576c07: 上釋第一戒相竟
T2213_.58.0576c08: 三從復次菩薩下。明説不盜戒戒相中。又二。
T2213_.58.0576c09: 一明牒經。二明隨釋
T2213_.58.0576c10: 初中。復次菩薩持不與取戒乃至於自他爲
T2213_.58.0576c11: 彼行施得妙色等者。經之復次祕密主菩薩
T2213_.58.0576c12: 持不與取戒乃至獲妙色等文。未會引之也。
T2213_.58.0576c13: 此中三處有注
T2213_.58.0576c14: 也。隨釋在次卷
T2213_.58.0576c15: 已上釋第十七卷竟
T2213_.58.0576c16: 若時菩薩乃至有菩薩貪心發起取者。經之
T2213_.58.0576c17: 祕密主若菩薩發起乃至越無爲毘奈耶法
T2213_.58.0576c18: 文。未會引之也。猶是經文之未會也
T2213_.58.0576c19: 二從第二戒也下。明隨釋中。又二。一明正説
T2213_.58.0576c20: 不盜戒相二明有餘方便
T2213_.58.0576c21: 初中。一切他所攝物義者。一切非自物皆是
T2213_.58.0576c22: 他所攝物也。如此他所攝物。若不與者不可
T2213_.58.0576c23: 取一針一草義如律中廣説。故云一切乃至
T2213_.58.0576c24: 況作方便取觸耶也
T2213_.58.0576c25: 二從然菩薩下。明有餘方便中。又五。一明菩
T2213_.58.0576c26: 薩意樂方便相。二明隨類義。三明害慳悋。四
T2213_.58.0576c27: 明因縁。五明有爲即無爲
T2213_.58.0576c28: 初文
T2213_.58.0576c29: 二從隨類下。明隨類義中。隨類者。釋經之隨
T2213_.58.0577a01: 其像類之文也。言隨衆生根性。迴種種善巧
T2213_.58.0577a02: 方便。故云隨類者乃至則可類解也
T2213_.58.0577a03: 三從菩薩害下。明害慳悋中。害是對治義者。
T2213_.58.0577a04: 對治彼之慳貪之業故云爾也。然此菩薩實不
T2213_.58.0577a05: 生等者。菩薩若雖一念。以貪欲自取之心取
T2213_.58.0577a06: 之者。即是還害大菩提心之支分。不能成正
T2213_.58.0577a07: 覺。故云然此菩薩乃至令支分不具故云害
T2213_.58.0577a08: 也。是故經云菩薩發起貪心而觸取之是菩
T2213_.58.0577a09: 薩退菩提分越無爲毘奈耶法也
| T2213_.58.0577a10: | 四從草下。明因縁。自可見 | 云云 |
T2213_.58.0577a12: 便者。今此戒是菩薩隨順二乘大悲方便戒
T2213_.58.0577a13: 故云爾也。然深修觀察皆是不離阿字門故
T2213_.58.0577a14: 修性同一際。所謂本不生際也。故云有爲者
T2213_.58.0577a15: 乃至以不離阿字門故也
T2213_.58.0577a16: 四從次不下。明不婬戒中。又二。一明牒經。二
T2213_.58.0577a17: 明隨釋
T2213_.58.0577a18: 初中。次不淨行戒者乃至及二形相向餘色
T2213_.58.0577a19: 類事者。經之復次祕密主菩薩持不邪婬乃
T2213_.58.0577a20: 至攝護衆生文。未會引之也
T2213_.58.0577a21: 二從此第三下。明隨釋中。自四。一明他所攝
T2213_.58.0577a22: 義。二明二種菩薩持犯相。三明自貪不發。四
T2213_.58.0577a23: 明有異方便矣
T2213_.58.0577a24: 初中。所有婦女姉妹之類等者。婦女是有夫
T2213_.58.0577a25: 而守護之。姉妹者是父母所守也。無夫者國
T2213_.58.0577a26: 王所守也。於女人者。有如此等十種之守護。
T2213_.58.0577a27: 故云他所攝乃至如律十種護等也
T2213_.58.0577a28: 二從然菩薩下。明二種菩薩持犯相中。又二。
T2213_.58.0577a29: 一明出家菩薩相。二明在家菩薩相
T2213_.58.0577b01: 初中。然亦謂解相故律具言也者。夫出家菩
T2213_.58.0577b02: 薩乃至一念婬欲猶不可生。何況論他所攝及
T2213_.58.0577b03: 時非時等耶。雖然爲明其戒相如是説也。是
T2213_.58.0577b04: 即律義中具説。故云故律具言也
T2213_.58.0577b05: 二明在家菩薩持犯相中。於自妻非時等者。
T2213_.58.0577b06: 所謂非時者病患時子含乳時等也。非處者
T2213_.58.0577b07: 近堂塔佛閣及日月星宿明現之處等也。如
T2213_.58.0577b08: 此非時非處婚之即犯也。同姓不婚者。姉妹
T2213_.58.0577b09: 等親族不可婚之也。又標相義。自可見。若固
T2213_.58.0577b10: 爾者縱逸義也
T2213_.58.0577b11: 三明自貪不發中。謂尚不應與貪染之念者。
T2213_.58.0577b12: 若是出家菩薩者。不可生一念之染心。何況
T2213_.58.0577b13: 二身和合耶。若在家菩薩者。除自妻尋常之
T2213_.58.0577b14: 時。於自妻非時非處。及自餘之他所攝者。更
T2213_.58.0577b15: 不可生貪染之念。何況正和合ノ成レ事ヲ耶。故云
T2213_.58.0577b16: 自貪不發乃至而和合分齊耶也。正境者。人
| T2213_.58.0577b17: | 師義勢各不同也。一義云。女三處 | 産門大便 處及口也 | 男 |
| T2213_.58.0577b18: | 二義 | 除産門餘 二處也 | 此名爲正境。餘脇等非境 | 云云 |
| T2213_.58.0577b19: | 義云。正境者。指女一處。餘非處也 | 云云 |
T2213_.58.0577b21: 有犯義者。觀彼根縁。爲令不損失彼大菩提
T2213_.58.0577b22: 因。菩薩不生一念染心而犯之。不同彼聲聞
T2213_.58.0577b23: 無大悲方便也。故云爲成彼大菩提乃至不同
T2213_.58.0577b24: 聲聞也。如大本者。指此經大本也。其因縁。自
| T2213_.58.0577b25: | 可見 | 云云 |
T2213_.58.0577b27: 巧方便故而作斯事也
T2213_.58.0577b28: 五從次持不下。明説不妄語戒相中。又二。一
T2213_.58.0577b29: 明牒經。二明隨釋
T2213_.58.0577c01: 初中。次持不妄語乃至應如是知不捨實語
T2213_.58.0577c02: 者。經之復次祕密主菩薩盡形壽乃至應如
T2213_.58.0577c03: 是知捨離不眞實語文。未會引之也。此中迴
T2213_.58.0577c04: 文向上者。當盡形壽之四言ハ可レ置二持不妄語
T2213_.58.0577c05: 戒之上ニ一也。所謂次持不妄語當盡形壽持不
| T2213_.58.0577c06: | 妄語戒設爲活命因等 | 云云 |
T2213_.58.0577c08: 妄語。二明不作八非聖語。三明有大妄語。四
T2213_.58.0577c09: 明佛自遠劫修誠語。五明引大本及伽吒經
T2213_.58.0577c10: 因縁
T2213_.58.0577c11: 初中。如作妄語即身命存者。如猶若也。言若
T2213_.58.0577c12: 遭王難等作妄語者即身命應存在。若不妄
T2213_.58.0577c13: 語者即此肉身可滅已。以是因縁故妄語助
T2213_.58.0577c14: 生命。故云如作妄語乃至故名活命縁也。然
T2213_.58.0577c15: 菩薩雖有如是因縁。更不生一念虚誑之心。
T2213_.58.0577c16: 何況迴方便而妄語耶。故云菩薩有如是乃
T2213_.58.0577c17: 至況起方便耶也
T2213_.58.0577c18: 二從然下。明不作八非聖語。自可見
T2213_.58.0577c19: 三從五下。明有大妄語戒中。五分大妄語戒
T2213_.58.0577c20: 有者。未得謂得未證謂證ヲ名爲大妄語也
T2213_.58.0577c21: 四從復次下。明佛自遠劫修誠語中。此亦合
T2213_.58.0577c22: 有等者。可有異方便之言。經文略之。故云此
T2213_.58.0577c23: 亦合有隨類方便語文無略也
T2213_.58.0577c24: 五從如下。明引大本及伽吒經因縁。自可見｣
T2213_.58.0577c25: 六從次麁下。明説不惡口語戒中。又二。一明
T2213_.58.0577c26: 牒經。二明隨釋
T2213_.58.0577c27: 初中。次麁語戒菩薩耎細心信乃至因衆生
T2213_.58.0577c28: 住麁惡語者。經之復次祕密主菩薩乃至而
T2213_.58.0577c29: 現麁語文。未會引之也
T2213_.58.0578a01: 二從此第五下。明隨釋中。又二。一明不麁惡
T2213_.58.0578a02: 罵相。二明有異方便
T2213_.58.0578a03: 初文。自可見
T2213_.58.0578a04: 二從然此下。明異方便中。説因縁。如文可見｣
T2213_.58.0578a05: 七從次不兩下。明説不兩舌戒相中。又二。一
T2213_.58.0578a06: 明牒經。二明隨釋
T2213_.58.0578a07: 初中。次不兩舌乃至所謂住一切智道者。經
T2213_.58.0578a08: 之復次祕密主菩薩受持不兩舌乃至所謂一
T2213_.58.0578a09: 切智智道文。未會引之也
T2213_.58.0578a10: 二從兩舌下。明隨釋中。乃至野干師子因縁
T2213_.58.0578a11: 者。師子與虎和悦スル處ニ有テ二野干一作二離間語一。
T2213_.58.0578a12: 令二師子與レ虎不
和。後時野干離間語露顯。T2213_.58.0578a13: 爲師子虎之所害竟。離間語ハ終ニ還テ招キレ禍。可
T2213_.58.0578a14: 思之。其因縁如第一抄書之。菩薩作外道弟
| T2213_.58.0578a15: | 子令捨邪歸正。自可見 | 云云 |
T2213_.58.0578a17: 經。二明隨釋
T2213_.58.0578a18: 初中。次綺語戒云乃至不出如是菩薩生死
T2213_.58.0578a19: 流轉者。經之復次祕密主菩薩持不綺語乃
T2213_.58.0578a20: 至如是菩薩不著生死流轉文。未會引之也｣
T2213_.58.0578a21: 二從此第七下。明隨釋中。又二。一明不綺語
T2213_.58.0578a22: 戒相。二明有異方便
T2213_.58.0578a23: 初文。自可見
T2213_.58.0578a24: 二從然下。明有異方便中。令彼信慢毀謗者。
T2213_.58.0578a25: 菩薩非時教化スレハ者彼彌慢毀謗
T2213_.58.0578a26: 即是非時也。彼信伏而受化者是即時也。故
T2213_.58.0578a27: 云所謂時者雖欲開導乃至反此名爲時語
T2213_.58.0578a28: 也。反生背忤之心者。謂還生違背之心也。謂
T2213_.58.0578a29: 笑爲初首者。欲令彼歡喜故微笑而近彼情
T2213_.58.0578b01: 也。如華嚴説善見女人等者。是入法界品所
T2213_.58.0578b02: 説隨一善知識也。如初品中記之
T2213_.58.0578b03: 九從復次下。明説不貪戒相中。又二。一明牒
T2213_.58.0578b04: 經。二明隨釋
T2213_.58.0578b05: 初中。復次祕密主菩薩應持乃至不令損失
T2213_.58.0578b06: 資生彼諸衆生者。經之復次祕密主菩薩乃
T2213_.58.0578b07: 至勿令彼諸衆生損失資財故文。未會引之
T2213_.58.0578b08: 也
T2213_.58.0578b09: 二從此第八下。明隨釋中。又四。一明三業所
T2213_.58.0578b10: 持不同。二明菩提無力。三明菩薩見他勝事
T2213_.58.0578b11: 歡悦。四明引阿含證
T2213_.58.0578b12: 初中。前者已明身口戒者。殺盜婬三者身業
T2213_.58.0578b13: 所持也。不妄語不惡口不兩舌不綺語四者口
T2213_.58.0578b14: 業所持也。故云爾也。今乃次明一向心戒者。
T2213_.58.0578b15: 貪瞋癡三者是心業所持也。然前七支過罪
T2213_.58.0578b16: 於聲聞者雖不論意地。於菩薩者皆一一戒
T2213_.58.0578b17: 猶不生一念殺心乃至綺語之心故是兼意
T2213_.58.0578b18: 故。然此貪等三者一向内心所起而非身口。
T2213_.58.0578b19: 故云今乃次明乃至從心所起之貪也
T2213_.58.0578b20: 二從若菩薩下。明菩提無力中。若菩薩見他
T2213_.58.0578b21: 有種種勝事者言。菩薩見他一切吉祥勝事
T2213_.58.0578b22: 之時。不生一念貪樂。若生貪著躁求之心故
T2213_.58.0578b23: 生受惱因縁。於菩提心而無勢力。故云若菩
T2213_.58.0578b24: 薩見他有種種勝事乃至於一切智門即是無
T2213_.58.0578b25: 力也
T2213_.58.0578b26: 三從然菩薩下。明見他勝事爲己悦中。然菩
T2213_.58.0578b27: 薩見他有種種勝己等者。菩薩見有他吉慶
T2213_.58.0578b28: 勝事者。當作是念。我立大誓願爲一切衆生
T2213_.58.0578b29: 捨身命。乃至求如意寶珠賢瓶劫樹王等。令
T2213_.58.0578c01: 彼無遺乏之愁。然今彼自勝事飽滿。是即我
T2213_.58.0578c02: 願滿足。何以自利之心於彼而貪著耶。故云
T2213_.58.0578c03: 然菩薩見他有種種乃至即持戒之相也
T2213_.58.0578c04: 四從如阿下。明引何含證。自可見。復重也。練
T2213_.58.0578c05: 誡也。挺抽也。購詞也。溫尋也。享受也。罄盡
| T2213_.58.0578c06: | 也。邂逅 | 多摩 佐賀 | 已上第八戒竟 |
T2213_.58.0578c08: 二明隨釋
T2213_.58.0578c09: 初中。次不瞋戒祕密主菩薩持不瞋戒乃至
T2213_.58.0578c10: 菩薩本性清淨心是故祕密主持不瞋戒者。
T2213_.58.0578c11: 經之復次祕密主菩薩應當持不瞋戒乃至是
T2213_.58.0578c12: 故祕密主菩薩摩訶薩持不瞋恚戒文。未會
T2213_.58.0578c13: 引之也
T2213_.58.0578c14: 二從此第九戒下。明隨釋中。又二。一明正説
T2213_.58.0578c15: 不瞋戒相。二明説因縁
T2213_.58.0578c16: 初中。又二。一明菩薩意樂用心。二明實相觀。
| T2213_.58.0578c17: | 其義自可見 | 云云 |
T2213_.58.0578c19: 十一從第十下。明不邪見中。又二。一明牒經。
T2213_.58.0578c20: 二明隨釋
T2213_.58.0578c21: 初中。第十邪見戒復次祕密主當捨離邪見
T2213_.58.0578c22: 乃至觀看亦不起邪見者。經之復次祕密主
T2213_.58.0578c23: 菩薩應當捨離邪見乃至亦當不起邪見因縁
| T2213_.58.0578c24: | 之。未會引之也 | 云云 |
T2213_.58.0578c26: 戒相。二明有異方便
T2213_.58.0578c27: 初中。又五。一明不善根本。二明因果必然道
T2213_.58.0578c28: 理。三明次第轉釋。四明邪正同一。五明邪見
T2213_.58.0578c29: 爲不善母
T2213_.58.0579a01: 初中。經持邪見戒者。即指此經也。邪見是不
T2213_.58.0579a02: 善之本者。一切善根依因果必然之道理而
T2213_.58.0579a03: 習修之。然邪見是撥無一切善惡因果。不辨
T2213_.58.0579a04: 善惡因果。何信善惡之果。是故一切不善之
T2213_.58.0579a05: 根本莫過邪見。故云爾也。承上九戒亦例此
T2213_.58.0579a06: 可知者。言殺生等亦是一切不善之根本也。
T2213_.58.0579a07: 以要言之。十不善業皆共是一切下善之根
T2213_.58.0579a08: 本也。然邪見於殺生等一一本法之中。因果
T2213_.58.0579a09: 撥無而行之故。殊遍一切法成不善之根本
T2213_.58.0579a10: 也。故云承上九戒乃至即見理不正順於邪
T2213_.58.0579a11: 道者皆是也
T2213_.58.0579a12: 二從此是下。明因果必然道理中。此是害三
T2213_.58.0579a13: 世善之根本者。彼不知過去行因故不辨現
T2213_.58.0579a14: 在善惡之果。亦不知未來善惡之果故不恐
T2213_.58.0579a15: 今世之惡因。不貴今世之善因也。言三世因
T2213_.58.0579a16: 果必然道理也。先世依行正理者。今世破常
T2213_.58.0579a17: 樂我淨四顛倒。得四沙門果。依得此人空。漸
T2213_.58.0579a18: 斷法執。得入如實之法空。是故只於此世間
T2213_.58.0579a19: 因縁所生法。住正見正智者。得正道證得人
T2213_.58.0579a20: 法二空。是故偈云。諸法從縁生。是法隨縁
| T2213_.58.0579a21: | 滅。如來説是因。是大沙門説 | 云云 |
T2213_.58.0579a23: 此世間正因縁外。別無正見正惠一也。若謂無
T2213_.58.0579a24: 果無因等者。以斷常二見故撥無善惡因果。
T2213_.58.0579a25: 以因果撥無故三寶四諦法及四向四果。乃
T2213_.58.0579a26: 至世出世善法皆悉撥無是即外道大邪見宗
T2213_.58.0579a27: 計。故云二若謂無果無因乃至即是外道宗計一
T2213_.58.0579a28: 也。若異此者即正見。如前説。故云當住正見
T2213_.58.0579a29: 乃至即是如來眞實句也
T2213_.58.0579b01: 三從若謗下。明次第轉釋中。若謗此等者。若
T2213_.58.0579b02: 違背正因正果法者即損害一切善法。若相
T2213_.58.0579b03: 順正因縁而依行者得無害。以得無害故得
T2213_.58.0579b04: 無曲。以得無曲故得無諂。以得無諂故得端
T2213_.58.0579b05: 直實相。以得端直實相故於三寶中得決定之
T2213_.58.0579b06: 性。故云若謗此即是害一切善也乃至所謂能
T2213_.58.0579b07: 害一切善法之根本也乃至爲善如經説也｣
T2213_.58.0579b08: 四從若無明下。明邪正同一中。若無明等者。
T2213_.58.0579b09: 明與無明。邪與正。譬如水與氷。由寒縁即水
T2213_.58.0579b10: 成氷。由煖縁即氷成水。邪正亦爾也。由無明
T2213_.58.0579b11: 縁故即成邪見。由明智縁故即成正見。故云
| T2213_.58.0579b12: | 若無明轉即變爲明乃至無別性也 | 云云 |
T2213_.58.0579b14: 之義等者。因邪見法能生無量不善之惡法。
T2213_.58.0579b15: 猶如母能生子息展轉相生無有盡期。是故
T2213_.58.0579b16: 乃至於微塵許戲論戲笑等。不可生一念邪
T2213_.58.0579b17: 見。可住無自性之正見也。聲聞乘猶不犯之。
T2213_.58.0579b18: 何況於大乘耶。故云母等者母是能生之義
T2213_.58.0579b19: 乃至而況故思之業耶
| T2213_.58.0579b20: | 二從然菩薩下。明有異方便。自可見 | 云云 |
T2213_.58.0579b22: 五從爾時下。明説五戒句中。又二。一明總牒。
T2213_.58.0579b23: 二明隨釋
T2213_.58.0579b24: 初中。爾時執金剛祕密主白佛言乃至能得
T2213_.58.0579b25: 如來無上吉祥無爲蘊學者惠學故得也者。
T2213_.58.0579b26: 經之爾時執金剛祕密主白佛言乃至得至如
T2213_.58.0579b27: 來無上吉祥無爲戒蘊等十五行餘文。未會
T2213_.58.0579b28: 引之也
T2213_.58.0579b29: 二從已説下。明隨釋中。又二。一明釋金剛手
T2213_.58.0579c01: 問意。二明如來答意
T2213_.58.0579c02: 初中。又三。一明結前句。二別牒經明生後句。
T2213_.58.0579c03: 三明釋發問意
T2213_.58.0579c04: 初中。已説十戒相竟者。依金剛手問。如來既
T2213_.58.0579c05: 説十善戒相竟也
T2213_.58.0579c06: 二從金剛下。別牒經明生後句中。金剛手白
T2213_.58.0579c07: 佛願説乃至受天妙樂不過生者。經之爾時
T2213_.58.0579c08: 執金剛祕密主乃至而不生過如是説已文。
T2213_.58.0579c09: 未會別牒之也
T2213_.58.0579c10: 三從此中問下。明釋發問意中。又二。一明問
T2213_.58.0579c11: 十善戒功能。二明問云何不爲世所染
T2213_.58.0579c12: 初中。此中問意更有何法等者。言有テカ二何等
T2213_.58.0579c13: 惡法中ニ一。能殺害此十善戒之根令諸善法不
T2213_.58.0579c14: 生耶而問フ也。故未會經云二世尊願説彼十善
T2213_.58.0579c15: 道戒斷極根斷謂如斷草雖斷更生若斷多羅
| T2213_.58.0579c16: | 根也 | 即不更生名極斷此説戒功力一也 | 云云 |
T2213_.58.0579c18: 二從問意下。明問云何不爲世法所染。自可
T2213_.58.0579c19: 見。依此問而佛説五戒句也
T2213_.58.0579c20: 二從佛歎下。明如來答中。自分爲五。一明讃
T2213_.58.0579c21: 歎誡聽。二明釋毘尼決定善巧。三明菩薩有
| T2213_.58.0579c22: | 二種。四明説方便時方。五明説五戒相 | 矣 |
T2213_.58.0579c24: 二從菩薩下。明釋毘尼決定善巧中。菩薩調
T2213_.58.0579c25: 伏決定善巧者。經之菩薩毘尼決定善巧文
T2213_.58.0579c26: 別牒也。毘尼此云調伏。故疏存漢語云調伏
T2213_.58.0579c27: 也。是即自性清淨本地法身法爾自然常住
T2213_.58.0579c28: 不變毘尼調伏。故云決定。不假受持自能持。
T2213_.58.0579c29: 不作調伏自能害。故云善巧。如此三句是即
T2213_.58.0580a01: 自性法身三部妙體也。所謂調伏金剛部徳。
T2213_.58.0580a02: 決定蓮華部徳。善巧佛部徳也。故其中釋蓮
T2213_.58.0580a03: 華部之決定云。決定謂一切惡自害。一切善
| T2213_.58.0580a04: | 皆由彼生。即是自性之生善也 | 云云 |
T2213_.58.0580a06: 三從菩薩下。明菩薩有二種中。又二。一明別
T2213_.58.0580a07: 牒。二明隨釋
T2213_.58.0580a08: 初中。菩薩有二乃至若居家者。經之祕密主
T2213_.58.0580a09: 應知乃至在家出家文。未會別牒也
T2213_.58.0580a10: 二從菩薩有下。明隨釋中。如前王位自在者。
T2213_.58.0580a11: 如前十善戒中引本生經等。王位自在。而行
T2213_.58.0580a12: 貪對治大貪。行瞋對治大瞋。行邪見對治大
T2213_.58.0580a13: 邪見即是也。故云二受五句戒如前乃至以此
T2213_.58.0580a14: 五事一也。然菩薩爲衆生故者。言菩薩爲利
T2213_.58.0580a15: 益衆生而處於在家。示同彼情而不損害彼
T2213_.58.0580a16: 善根也。故云然菩薩爲衆生故乃至令不害
T2213_.58.0580a17: 其善也
T2213_.58.0580a18: 四從種種下。明説方便時方中。又二。一明別
T2213_.58.0580a19: 牒。二明隨釋
T2213_.58.0580a20: 初中。種種方便道時方乃至四攝法攝取者。
T2213_.58.0580a21: 經之祕密主彼在家乃至以四攝法攝取衆生
T2213_.58.0580a22: 文。未會別牒也
T2213_.58.0580a23: 二從經文下。明隨釋中。乃至彼我入天祠等
T2213_.58.0580a24: 者。示同彼之天祠之法。我亦入天祠之法。如
T2213_.58.0580a25: 此以四攝方便令入佛道也
T2213_.58.0580a26: 五從若在家下。明説五戒相中。又二。一明牒
T2213_.58.0580a27: 經。二明隨釋
T2213_.58.0580a28: 初中。若在家菩薩如是持五戒乃至即是無
T2213_.58.0580a29: 爲戒者。經之皆使志求阿耨乃至得至如來
T2213_.58.0580b01: 無上吉祥無爲戒蘊文。未會別牒也
T2213_.58.0580b02: 二從更釋之下。明隨釋中。又三。一明五戒通
T2213_.58.0580b03: 在家出家。二明引古佛勸修。三明方便智具
T2213_.58.0580b04: 足
T2213_.58.0580b05: 初中。注與前不異者。今五戒不異前十善中
T2213_.58.0580b06: 不殺盜婬妄邪見。雖然有未分明故重講之。
T2213_.58.0580b07: 故云與前不異乃至未明也。上云菩薩有二
T2213_.58.0580b08: 種者。上十善中分別二種菩薩。故云上云菩
T2213_.58.0580b09: 薩有二種也。雖在世間務種種世俗事。而能
T2213_.58.0580b10: 具智慧方便故。雖示現殺盜婬妄邪見等之
T2213_.58.0580b11: 相。能摧害彼大殺大盜大婬大妄大邪見。而
T2213_.58.0580b12: 自他同入佛道。故云以在世間乃至由此因
T2213_.58.0580b13: 縁得成佛也 問。若然者五戒唯在家所持
T2213_.58.0580b14: 非出世戒耶。云何 答。可通在家出家也。故
T2213_.58.0580b15: 次下釋云。非直在家菩薩。然此五句諸出家
| T2213_.58.0580b16: | 者皆共行也 | 云云 |
T2213_.58.0580b18: 別牒。二明隨釋
T2213_.58.0580b19: 初中。故經云如是乃至此勸持者。經之菩薩
T2213_.58.0580b20: 受持如所説乃至住有爲戒文。未會引之也｣
| T2213_.58.0580b21: | 二從勸持意下。明隨釋。自可見 | 云云 |
T2213_.58.0580b23: 二明隨釋
T2213_.58.0580b24: 初中。方便智具者等者。經之具足智慧方便
T2213_.58.0580b25: 乃至無爲戒蘊文。略引之也
T2213_.58.0580b26: 二從此下。明隨釋中。此方便即是身印等者。
T2213_.58.0580b27: 以三密方便住三平等地故云爾也。又有妙
T2213_.58.0580b28: 惠者。以三平等智故身口意三密皆從縁而生
T2213_.58.0580b29: 不生不滅不可得不可思議。是即成正覺之
T2213_.58.0580c01: 句也。故云此方便即是乃至而得成佛也。餘
T2213_.58.0580c02: 文自可見
T2213_.58.0580c03: 六從復有下。明説眞言菩薩四重中。又三。一
T2213_.58.0580c04: 明略説戒相。二明引三世爲證
T2213_.58.0580c05: 初中。又二。一明牒經。二明隨釋
T2213_.58.0580c06: 初中。復有四根本重業乃至此四性染是非
T2213_.58.0580c07: 菩薩戒也者。經之有四種根本罪乃至此性
T2213_.58.0580c08: 是染非持菩薩等文。未會引之也
T2213_.58.0580c09: 二從以上經文也下。明隨釋中。非持菩薩戒
T2213_.58.0580c10: 此性是染者。此四性染是非菩薩戒句別牒
T2213_.58.0580c11: 也。眞言行菩薩有四重禁等者。總眞言乘今
T2213_.58.0580c12: 四重禁是同聲聞乘四重根本。若犯此四性
T2213_.58.0580c13: 根本四重者。斷滅一切漏無漏善根。不得生
T2213_.58.0580c14: 佛家。故云二眞言行菩薩有此四重禁乃至皆
T2213_.58.0580c15: 不得生也。如下聲聞經ノ中ノ斷二多羅樹等一喩等上
T2213_.58.0580c16: 伐レ木時伐リレ末伐ルレ中之時ハ非ス二極斷一。抽二根本一
T2213_.58.0580c17: 是即極斷也。今四重亦即是諸惡根本也。是
T2213_.58.0580c18: 故斷此四重者斷盡一切諸惡根本故。殺盜婬
T2213_.58.0580c19: 等諸惡自然枯乾而不生也。雖然此斷非二永
T2213_.58.0580c20: 斷一。隨テ二如實之惠ニ一出二生ス無盡萬徳一。故云如聲
T2213_.58.0580c21: 聞經中乃至更受自新即是生也。餘文可見｣
T2213_.58.0580c22: 二從以下偈文下。明引三世爲證中。又二。一
T2213_.58.0580c23: 明牒經。二明隨釋
T2213_.58.0580c24: 初中。以下偈文次佛又引證者。結前生後句
T2213_.58.0580c25: 也。謂過去未來現在乃至亦説聲聞大勇士
T2213_.58.0580c26: 入彼者。經之過去諸正覺乃至誘進諸聲聞
T2213_.58.0580c27: 二偈半文。未會別牒之也
T2213_.58.0580c28: 二從經文下。明隨釋中。又三。一明爲小根權
T2213_.58.0580c29: 説彼四重。二明大根能具菩薩戒。三明大士
T2213_.58.0581a01: 誘進聲聞
T2213_.58.0581a02: 初中。意言佛爲等者。佛爲彼一類極鈍小根。
T2213_.58.0581a03: 權説婬盜等四重。是即非究竟圓極之説。遠
T2213_.58.0581a04: 離智慧方便故戒不具足也。故云意言乃至
T2213_.58.0581a05: 方便及智不具足也
T2213_.58.0581a06: 二從若能下。明大根能具菩薩戒中。若能趣
T2213_.58.0581a07: 大者趣向眞言大乘。發起如實菩提心。智慧
T2213_.58.0581a08: 方便具足故。即大乘具滿正戒皆悉具足圓
T2213_.58.0581a09: 滿也。故云若能趣大乃至具菩薩戒耳也
T2213_.58.0581a10: 三從佛以下。明大士誘進小乘中。佛以下劣
T2213_.58.0581a11: 有情無大乘志願者。佛爲小根且以權方便
T2213_.58.0581a12: 雖説小戒。非佛本懷。若得入無漏智即自然
T2213_.58.0581a13: 證知。如云無上寶聚不求自得。是故大乘眞
T2213_.58.0581a14: 言菩薩。以種種方便誘進彼小根之輩。可入
T2213_.58.0581a15: 眞言極大乘。故論云。衆生愚矇不可強度。眞
| T2213_.58.0581a16: | 言行者方便引進 | 云云 |
| T2213_.58.0581a17: | 進諸聲聞 | 云云 |
T2213_.58.0581a19: 問曰。今此品中説何等戒耶 答。初説十善
T2213_.58.0581a20: 戒。次説五戒句。後説四重禁也
T2213_.58.0581a21: 問。若然者與外道凡夫十善戒。有何等差別
T2213_.58.0581a22: 耶 答。外道等纔雖護十善戒。計我我所而
T2213_.58.0581a23: 爲戒體。樂欲彼自在天之妙果。是即如虫食
T2213_.58.0581a24: 木適雖成字而不知是字非字。今戒不然。以
T2213_.58.0581a25: 自性清淨眞無漏而爲戒體。智慧方便具足
T2213_.58.0581a26: 圓滿。故非比校之分。是故疏云二次明與外道
T2213_.58.0581a27: 異一也。今此身心即自無我。持戒之果爲誰而
T2213_.58.0581a28: 修。誰受其報耶。當知因果義不成。故猶如下無
T2213_.58.0581a29: 種子之果及石女ノ兒ニ能ク以二空花一爲
鬘。無有T2213_.58.0581b01: 是處。復有著於斷常而行十善。若常則無果
T2213_.58.0581b02: 報。今持十善依何而住。若斷者亦無果報。亦
T2213_.58.0581b03: 何依斷耶。故十善名同如虫食木偶得成字。
| T2213_.58.0581b04: | 不可比也 | 云云 |
T2213_.58.0581b06: 慧方便。但教令成就
T2213_.58.0581b07: 爲二限量ト一。不知自性戒故。但樂求彼無餘灰
T2213_.58.0581b08: 斷沈空果。故疏云。彼聲聞十善但是教令成
| T2213_.58.0581b09: | 就 | 乃至 | 又但爲自持非爲普順一切衆生。是以 |
T2213_.58.0581b11: 也。今此眞言乘菩薩志求無漏清淨大悉地
T2213_.58.0581b12: 之果故。又云。今此戒即是一切衆生自性本
| T2213_.58.0581b13: | 源之戒 | 云云 |
T2213_.58.0581b15: 菩薩所持耶 答。可通二種菩薩所持也
T2213_.58.0581b16: 問。若然云何分別在家出家耶 答。至第三
T2213_.58.0581b17: 不淨行戒處。出家菩薩一向不婬也。故尚不
T2213_.58.0581b18: 生一念欲心也。在家菩薩於自妻雖無犯。而
T2213_.58.0581b19: 非時非處婚之。即名爲邪行。故疏云。然菩薩
T2213_.58.0581b20: 有二種。若出家者一切欲心尚不可得。何況
T2213_.58.0581b21: 論他護及非時等。然亦謂解相故律具言也。
T2213_.58.0581b22: 若在家菩薩於自妻。非時等即名邪行。如智
T2213_.58.0581b23: 度於尸羅波羅蜜中其説也。又非時非處者
| T2213_.58.0581b24: | 如近塔尊明現之處皆是也 | 云云 |
T2213_.58.0581b26: 偸盜不邪婬不妄語不邪見是也
T2213_.58.0581b27: 問。若然者何故除飮酒取不邪見耶 答。彼
T2213_.58.0581b28: 小乘制身口故。以飮酒爲五戒滿。今大乘明
T2213_.58.0581b29: 意地故。除飮酒取不邪見也。復次今此五戒
T2213_.58.0581c01: 是諸善根本也。是故邪見是諸惡根本故。尤
T2213_.58.0581c02: 斷根本邪見也。故疏云。邪見是不善之本。謂
T2213_.58.0581c03: 害此邪見而持於戒故云持邪見戒也
T2213_.58.0581c04: 問。若然者今此五戒唯爲在家菩薩所持耶
T2213_.58.0581c05: 答。別雖被在家菩薩。廣亦可通出家菩薩
| T2213_.58.0581c06: | 也。故疏云。此五戒句即在家菩薩所持也 | 乃至 |
| T2213_.58.0581c08: | 也 | 云云 |
T2213_.58.0581c10: 不然。眞言不共四重禁也。故疏云。眞言行菩
T2213_.58.0581c11: 薩有此四重禁即同聲聞四根本罪也
T2213_.58.0581c12: 已上釋受方便學處品竟
T2213_.58.0581c13: 妙印鈔卷第七十一
T2213_.58.0581c14:
T2213_.58.0581c15:
T2213_.58.0581c16:
T2213_.58.0581c17:
T2213_.58.0581c18: 沙門阿寂紀
| T2213_.58.0581c19: | 釋百字生品第十九 | 經第六始 疏十八奧 |
| T2213_.58.0581c21: | 明來意。四明入文判釋 | 矣 |
T2213_.58.0581c23: 成圓明之日輪。自開不生之心殿。早示正覺
T2213_.58.0581c24: 之自爾。是故一切衆生若見聞觸知此
字T2213_.58.0581c25: 眞言者。決定成無上菩提。無空過。故疏云。此
T2213_.58.0581c26:
字一切眞言之心。於一切眞言最爲上首。T2213_.58.0581c27: 當知此即不空教眞言也。不空者。隨一切衆
T2213_.58.0581c28: 生有所見聞觸知。無空過者。皆必定於無上
| T2213_.58.0581c29: | 菩薩故名不空 | 云云 |
| T2213_.58.0582a02: | 一切眞言乃至眞言之王 | 云云 |
| T2213_.58.0582a03: | 亦復如是。爲一切眞言導師 | 云云 |
T2213_.58.0582a05: 行者如法如説修行。即同眞言之功徳。成不
T2213_.58.0582a06: 空自在大導師。此即此品大意也
T2213_.58.0582a07: 二釋品題者。百者遍照法界義。言從此
字T2213_.58.0582a08: 流出百種光明。遍滿十方法界。故云百也。字
T2213_.58.0582a09: 者遍出義。謂
字也。體字是本初不生之T2213_.58.0582a10: 字也。於此
字之上。加大空三昧之點故。轉T2213_.58.0582a11: 聲成
。所謂無相大我之己體也。是即毘盧T2213_.58.0582a12: 遮那如來於法自在王之別名也。生者。從此
T2213_.58.0582a13: 字流出百法光明。出生四重法界曼荼羅。故
T2213_.58.0582a14: 云生也。故疏云。謂從此一字而放百法光明
| T2213_.58.0582a15: | 遍流而出也 | 云云 |
T2213_.58.0582a17: 毘盧遮那之別名也。又云。當知此字即我所
T2213_.58.0582a18: 加持。即同於我。與我無異。即佛自體也。以是
T2213_.58.0582a19: 義故云百字生品也
T2213_.58.0582a20: 三明來意者。上來諸品中雖可説此眞言之
T2213_.58.0582a21: 功徳威力。爲對治慢法之者不説之故。至此
T2213_.58.0582a22: 處而説之也。爰以疏云。前説眞言品即合説
T2213_.58.0582a23: 之。何故不説至此方説耶。爲迷彼尋經文人
T2213_.58.0582a24: 也。佛具大悲。何不顯説而迷惑衆生耶。答曰。
T2213_.58.0582a25: 非有悋也。但謂世間有諸論師自以利根分
T2213_.58.0582a26: 別者。智力説諸法相。通達文字。以慢心故。不
T2213_.58.0582a27: 依於師。輒爾尋經即欲自行。然此法微妙。若
T2213_.58.0582a28: 不依於明導師。終不能成。又恐妄行自損損
T2213_.58.0582a29: 他。若隱互其文。今彼自以智力不得達解。即
T2213_.58.0582b01: 捨高慢而依於師。以此因縁不生破法因縁
| T2213_.58.0582b02: | 故。須如此也 | 云云 |
T2213_.58.0582b04: 觀察大衆。二明説眞言導師。三明説眞言功
| T2213_.58.0582b05: | 能 | 矣 |
T2213_.58.0582b07: 初中。爾時毘盧遮那世尊乃至説三三昧耶
T2213_.58.0582b08: 圓滿告言者。經之爾時毘盧遮那世尊乃至
T2213_.58.0582b09: 圓滿三法文。未會引之也
T2213_.58.0582b10: 二從以下。明隨釋中。又五。一明觀察大衆意。
T2213_.58.0582b11: 二明釋眞言衆名。三明三昧耶坐義。四明釋
T2213_.58.0582b12: 三法圓滿義。五明妙音告勅
T2213_.58.0582b13: 初中。又二。一明照彼心機堪法器。二明以佛
T2213_.58.0582b14: 加故堪聞此法
T2213_.58.0582b15: 初中。又二。一明別牒。二明正釋
T2213_.58.0582b16: 初中。以上經文也者隨釋也。爾時毘盧遮那
T2213_.58.0582b17: 佛觀乃至教不空悉地已者。別牒初一行也
| T2213_.58.0582b18: | 云云 |
T2213_.58.0582b20: 種方便者。指二從第二品已來所説種種眞言
T2213_.58.0582b21: 加持方便等一也。然猶未説此眞言功徳威力
T2213_.58.0582b22: 等。故云二上來雖説乃至故更説之一也。所以更
T2213_.58.0582b23: 觀大衆等者。如來普觀察一切衆生自性清
T2213_.58.0582b24: 淨法界。皆眞實平等平等無有勝劣高下。是
T2213_.58.0582b25: 故堪能爲法器故而觀察也。故云二所以更觀
T2213_.58.0582b26: 大會乃至乃復爲説一也
T2213_.58.0582b27: 二從復次下。明以佛加故堪聞此法中。復次
T2213_.58.0582b28: 以爲不思議神力等者。言如來以彼自性清
T2213_.58.0582b29: 淨法界不思議神力。加持一切衆生故。堪能
T2213_.58.0582c01: 令聞此微妙寂絶法。故云復次爲以不思議
T2213_.58.0582c02: 乃至故觀察之也
T2213_.58.0582c03: 二從諸下。明釋眞言衆多中。又五。一明釋不
T2213_.58.0582c04: 空教義。二明釋眞言自在王。三明釋眞言導
T2213_.58.0582c05: 師。四明釋救世者。五明釋大威徳者
T2213_.58.0582c06: 初中。諸眞言如上已廣説耳者。指普通眞言
T2213_.58.0582c07: 品等所説也。於此等一切眞言中。此
字眞T2213_.58.0582c08: 言最頂也。故云諸眞言如上乃至當知此即
T2213_.58.0582c09: 不空教眞言也。見聞觸知此眞言者必定不
T2213_.58.0582c10: 退無上菩提。復衆望悉滿足如大如意寶珠。
T2213_.58.0582c11: 故云不空者隨一切衆生乃主故名不空也｣
T2213_.58.0582c12: 二從猶下。明釋眞言自在王中。猶如如來等
T2213_.58.0582c13: 者。佛於諸法中得最自在。此眞言亦同如來。
T2213_.58.0582c14: 於一切眞言而得最自在。故云一切眞言自
T2213_.58.0582c15: 在者乃至復名眞言之王也
T2213_.58.0582c16: 三從復名下。明釋眞言導師中。復名眞言
T2213_.58.0582c17: 導師者。超度六道生死貧窮無福之大海。而
T2213_.58.0582c18: 欲至五智圓滿萬徳成就之寶處。無如大導
T2213_.58.0582c19: 師。今此眞言即此大導師也。故云復名眞言
T2213_.58.0582c20: 導師乃至爲一切眞言導師也
T2213_.58.0582c21: 四從眞言下。明釋救世者中。眞言導師即是
T2213_.58.0582c22: 救世者等者。佛名爲救世導師。此眞言亦同
T2213_.58.0582c23: 於佛。故云救世者也
T2213_.58.0582c24: 五從復又下。明釋大威徳者中。復又具大威
T2213_.58.0582c25: 徳等者。如來三部無盡莊嚴祕密神通力。皆
T2213_.58.0582c26: 悉從此
字眞言而出生。是故行者住如實T2213_.58.0582c27: 之惠習修之。即同此眞言得如來萬徳。故云二
T2213_.58.0582c28: 復又具大威徳乃至而得如此一也
T2213_.58.0582c29: 三從三三下。明三昧耶坐義中。謂身口意三
T2213_.58.0583a01: 三昧耶也者。是三等義也。所謂身者等於口
T2213_.58.0583a02: 意。口者等於身意。意者等於身口。於此三平
T2213_.58.0583a03: 等地上。諸正覺安住。是則即座義也。更問者
T2213_.58.0583a04: 此意也。今謂即金剛座也者。黄色方壇。以三
T2213_.58.0583a05:
T2213_.58.0583a06: 者。三密平等離去來生滅故。以三
T2213_.58.0583a07: 之。以三平等無動轉故。以方壇表之。是即上
T2213_.58.0583a08: 來諸品中所説金剛不壞座是也
T2213_.58.0583a09: 四從三法下。明釋三法圓滿義中。謂理行果
T2213_.58.0583a10: 也者。所謂理者本初不生之體。即第一
字T2213_.58.0583a11: 也。行者本初不生之行。即第二
字也。果者T2213_.58.0583a12: 本初不生萬行圓備證本初不生之果。即第
T2213_.58.0583a13: 三
字也。故云謂理行果也。教即上來所説T2213_.58.0583a14: 者。經之不空教之教也。此教之釋未レ在レ之故
T2213_.58.0583a15: 至レ此釋レ之。聊有深意。上句理行果之三者。如
T2213_.58.0583a16: レ次發心修行菩提三轉也。然教是天鼓雷音
T2213_.58.0583a17: 佛三摩地。即北方大寂涅槃之義也。故是即
T2213_.58.0583a18: 第四
字門也。即具於上三輪而成T2213_.58.0583a19:
四點。然理行果三轉者依教力而圓滿。故T2213_.58.0583a20: 云二今於教下滿此三法究竟無餘一也。是即下
T2213_.58.0583a21: 所説百光遍照王四轉功徳也。故云二三法圓
T2213_.58.0583a22: 滿者謂理行果也乃至究竟無餘一也
T2213_.58.0583a23: 五從佛出下。明妙音告勅中。又二。一明別牒。
T2213_.58.0583a24: 二明隨釋
T2213_.58.0583a25: 初別牒。自可見
T2213_.58.0583a26: 二從前説下。明隨釋中。有二重問答。所謂前
T2213_.58.0583a27: 説眞言品等者初問也。所言前説眞言品者。
T2213_.58.0583a28: 指普通眞言及布字品等也。爲迷彼尋經文
T2213_.58.0583a29: 人也者答也。言爲迷不依於明師而心爲師
T2213_.58.0583b01: 直取經之人也ト而答ル也。佛具大悲等者重問
| T2213_.58.0583b02: | 也。答曰以下重答。自可見 | 云云 |
T2213_.58.0583b04: 行。二明眞言
T2213_.58.0583b05: 初中。又二。一明釋所住三昧。二明百光遍照
T2213_.58.0583b06: 義
T2213_.58.0583b07: 初中。又二。一明別牒。二明隨釋
T2213_.58.0583b08: 初中。佛將説此乃至生三昧者。經之諸眞言
T2213_.58.0583b09: 乃至住於智生三昧文。未會別牒也
T2213_.58.0583b10: 二從謂下。明隨釋中。謂此三昧者。此智生三
T2213_.58.0583b11: 昧能生無量無邊不可思議未曾有善巧智故
T2213_.58.0583b12: 云爾也
T2213_.58.0583b13: 二從百下。明百光遍照義中。又二。一明牒經。
T2213_.58.0583b14: 二明隨釋
T2213_.58.0583b15: 初中。百光遍照乃至遍流而出也者。經之而
T2213_.58.0583b16: 説出生乃至遍照眞言文。未會別牒也
T2213_.58.0583b17: 二從此字下。明隨釋中。此字者治定經無之。
| T2213_.58.0583b18: | 未會本從此一字之字也。餘文可見 | 云云 |
暗T2213_.58.0583b20: 字眞言也。先歸命一切佛者。南摩歸命。三曼
| T2213_.58.0583b21: | 多勃馱南 | 佛也 |
T2213_.58.0583b23: 牒。二明隨釋
T2213_.58.0583b24: 初中。乃説金剛手此眞言。眞言救世者。乃至
T2213_.58.0583b25: 應理當作清淨我者。經之佛告金剛手。此一
T2213_.58.0583b26: 切眞言。乃至應理常勤修。恚願佛菩提文。未
T2213_.58.0583b27: 會引之也。此總牒中有注。是即疏主私義也。
T2213_.58.0583b28: 餘文效之
T2213_.58.0583b29: 二從以上經文也下。明隨釋中。又二。一釋功
T2213_.58.0583c01: 徳。二明字輪
T2213_.58.0583c02: 初中。又七。一明眞言救世者即佛。二明眞言
T2213_.58.0583c03: 威徳即佛威徳。三明眞言法自在即佛別名。
T2213_.58.0583c04: 四明此字能破無智暗。五明此字即佛自體。
T2213_.58.0583c05: 六明以此字故佛示普現色身。七明勸修得
T2213_.58.0583c06: 益
T2213_.58.0583c07: 初五。自可見
T2213_.58.0583c08: 六從我以下。明以此字故佛示普現色身中。
T2213_.58.0583c09: 非但現身而已者。言非但現色。頓隨無量衆
T2213_.58.0583c10: 生心願。皆悉令滿足彼樂欲。故云二然彼心願
T2213_.58.0583c11: 思念乃至故云思發智一也。非但滿彼心之樂
T2213_.58.0583c12: 欲而已。復頓令住如實菩提心。故云二又復起
T2213_.58.0583c13: 彼入道之機故云發智一也
T2213_.58.0583c14: 七從住位下。明勸修得益中。又二。一明別牒。
T2213_.58.0583c15: 二明隨釋
T2213_.58.0583c16: 初中。住位住此最上句乃至修學也者。經之
T2213_.58.0583c17: 神變無上句乃至志願佛菩提文。未會引之
T2213_.58.0583c18: 也
T2213_.58.0583c19: 二從若修中。明隨釋。自可見
T2213_.58.0583c20: 二從然此下。明字輪中。且有三種不同。所謂
T2213_.58.0583c21:
T2213_.58.0583c22: 如是安布。故云。然此字輪最中置此眞言王。
| T2213_.58.0583c23: | 乃至俄 | 上 | 若 | 上 | 拏曩摩ノ五字是大空之點。遍一 |
| T2213_.58.0583c24: | 切處故同布列也 | 云云 |
T2213_.58.0583c26: 如是可布列。故疏云。又別時釋云。此五字別
| T2213_.58.0583c27: | 在外。十二字同圓布之。更問 | 云云 |
T2213_.58.0583c29:
T2213_.58.0584a01:
T2213_.58.0584a02: [IMAGE]
T2213_.58.0584a03: [IMAGE]
T2213_.58.0584a04: [IMAGE]
T2213_.58.0584a05: [IMAGE]
T2213_.58.0584a06: [IMAGE]
T2213_.58.0584a07: [IMAGE]
T2213_.58.0584a08: [IMAGE]
T2213_.58.0584a09: [IMAGE]
T2213_.58.0584a10: [IMAGE]
T2213_.58.0584a11: [IMAGE]
T2213_.58.0584a12: [IMAGE]
T2213_.58.0584a13: [IMAGE]
T2213_.58.0584a14: [IMAGE]
T2213_.58.0584a15: [IMAGE]
T2213_.58.0584a16: [IMAGE]
T2213_.58.0584a17: [IMAGE]
T2213_.58.0584a18: [IMAGE]
T2213_.58.0584a19: [IMAGE]
T2213_.58.0584a20: [IMAGE]
T2213_.58.0584a21: [IMAGE]
T2213_.58.0584a22: [IMAGE]
T2213_.58.0584a23: [IMAGE]
T2213_.58.0584a24: [IMAGE]
T2213_.58.0584a25: [IMAGE]
T2213_.58.0584a26: [IMAGE]
T2213_.58.0584a27: [IMAGE]
T2213_.58.0584a28: [IMAGE]
T2213_.58.0584a29: [IMAGE]
T2213_.58.0584b01:
T2213_.58.0584b02: [IMAGE]
T2213_.58.0584b03: [IMAGE]
T2213_.58.0584b04: [IMAGE]
T2213_.58.0584b05: [IMAGE]
T2213_.58.0584b06: [IMAGE]
T2213_.58.0584b07: [IMAGE]
T2213_.58.0584b08: [IMAGE]
T2213_.58.0584b09: [IMAGE]
T2213_.58.0584b10: [IMAGE]
T2213_.58.0584b11: 如是可安布。故疏云。若作五重布者。此迦等
| T2213_.58.0584b12: | 二十五字乃至逆 |  | 等爲第四輪亦得也。此中 |
T2213_.58.0584b14: 未盡者。此字輪中
等十二字無之故云爾也T2213_.58.0584b15: 已上三種字輪。右遶轉之。故云其布字次第
T2213_.58.0584b16: 逐日轉右也。次品説此眞言王之果者。此品
T2213_.58.0584b17: 中者説百字眞言之因行。次品者説此眞言
T2213_.58.0584b18: 王之果相故云爾也
T2213_.58.0584b19: 已上釋百字生品竟
| T2213_.58.0584b20: | 釋百字果相應品第二十 | 經第六 疏十八終 |
| T2213_.58.0584b22: | 宣來意。四明入文判釋 | 矣 |
T2213_.58.0584b24: 尼形。爲普門法界衆生。而常恒施作佛事。故
T2213_.58.0584b25: 疏云。大智潅頂地者。即是如來第十一地也。
T2213_.58.0584b26: 由住此第十一地。入大智潅頂。乃能作如來
| T2213_.58.0584b27: | 事故。翻此大智地爲陀羅尼身 | 云云 |
T2213_.58.0584b29: 品大意也
T2213_.58.0584c01: 二釋品題者。百字者。如上品釋。果者。彼
暗T2213_.58.0584c02: 字是第三證菩提之字也。此菩提者即第十
T2213_.58.0584c03: 一地之極果也。是故稱爲果。故疏云。大智潅
| T2213_.58.0584c04: | 頂地者即是如來第十一地也 | 云云 |
T2213_.58.0584c06: 切諸法不二相應。是即瑜伽瑜祇成就圓滿
T2213_.58.0584c07: 之義也。所謂
字是也。言字者境也。空點T2213_.58.0584c08: 者智也。是即境智相應遍照法界之義也。法
| T2213_.58.0584c09: | 華云。定惠力莊嚴以此度衆生 | 云云 |
T2213_.58.0584c11: 云。右百字品受用品。謂隨一一門有相應者
T2213_.58.0584c12: 受用也。故云百字果相應品也
T2213_.58.0584c13: 三宣來意者。上品説百光遍照王之行儀法
T2213_.58.0584c14: 則。此品中即説百光遍照之果地萬徳。故疏
T2213_.58.0584c15: 上品之終結釋云。次品説此眞言王之果也
| T2213_.58.0584c16: | 云云 |
T2213_.58.0584c18: 明説大智潅頂地法門。二明説廣長語輪境
T2213_.58.0584c19: 界。三明從心胎藏生佛形。四明説無量世界
T2213_.58.0584c20: 海門。五明釋志求正遍知義。六明得四無量
| T2213_.58.0584c21: | 心成佛。七明佛佛道同 | 矣 |
T2213_.58.0584c23: 初中。祕密主若得入正覺乃至陀羅尼形佛
T2213_.58.0584c24: 事示現者。經之爾時毘盧遮那世尊乃至演
T2213_.58.0584c25: 説三三昧耶句文。未會引之也
T2213_.58.0584c26: 二從以上經文下。明隨釋中。大智潅頂地者。
T2213_.58.0584c27: 對第十法雲地潅頂故第十一地名爲大智潅
T2213_.58.0584c28: 頂地也。翻此大智地爲陀羅尼身者。
T2213_.58.0584c29: 等諸字輪形也。是即普門法界遍滿總持字
T2213_.58.0585a01: 輪形也。住此總持身故普現所喜見之身。説
T2213_.58.0585a02: 所宜聞之法。同入佛智。故云二翻此大智地爲
| T2213_.58.0585a03: | 陀羅尼身乃至故無有差謬同入佛智一也 | 云云 | ｣ |
T2213_.58.0585a05: 二。一明牒經。二明隨釋
T2213_.58.0585a06: 初中。爾時世尊衆生諸佛事乃至衆生性歡
T2213_.58.0585a07: 喜作現生者。經之佛言祕密主觀我語輪境
T2213_.58.0585a08: 界乃至隨衆生性欲令發歡喜文。未會引之也
T2213_.58.0585a09: 二從以上經文下。明隨釋中。又二。一明語輪
T2213_.58.0585a10: 廣長相。二明廣長所由
T2213_.58.0585a11: 初中。即觀佛陀羅尼身者。如來總持字輪境
T2213_.58.0585a12: 界ハ。三種世間性相ニ無二所トク不
至故云爾也。非T2213_.58.0585a13: 但今祕密主等者。言非三但此廣長語輪遍二滿
T2213_.58.0585a14: 法界海一。復能如ク二一切衆生本性信解一。示シテ二隨
T2213_.58.0585a15: 類應現之身口意ヲ一。皆悉令得歡喜悦樂。故云下
T2213_.58.0585a16: 非但今祕密主。乃至亦如今者釋迦牟尼世尊
T2213_.58.0585a17: 流遍無盡虚空界。於諸刹土勤作佛事上也。金
T2213_.58.0585a18: 剛手得觀此一切大會等者。如大日如來廣長
T2213_.58.0585a19: 語輪相遍滿法界。釋迦牟尼佛廣長語輪相
T2213_.58.0585a20: 如此。以是義故大日釋迦金剛手及一切大
T2213_.58.0585a21: 會一切衆生廣長語輪境界。皆共遍滿遍滿
T2213_.58.0585a22: 無二無別也。故云金剛手得觀乃至得同
T2213_.58.0585a23: 覩此不思議神妙之境也
T2213_.58.0585a24: 二從所以下。明廣長所由中。又分爲五。一明
T2213_.58.0585a25: 非有心境故告言。二明廣長横竪無量。三明
T2213_.58.0585a26: 一眞言三密具足。四明釋迦從大日字輪而
T2213_.58.0585a27: 出。五明殊異而平等
T2213_.58.0585a28: 初中。此大智之身者指此陀羅尼身也。常住
T2213_.58.0585a29: 寂滅者指自性清淨本覺之體也。非有心之
T2213_.58.0585b01: 境者。非四智所量之境界故云爾也。是故如
T2213_.58.0585b02: 來大悲力故。以自在神力加持故告言汝觀
T2213_.58.0585b03: 我語輪境界也。故云二此大智之身乃至告言
| T2213_.58.0585b04: | 汝且可觀我字輪境界廣長無量一也 | 云云 |
T2213_.58.0585b06: 家御語也。如是廣長之身普應一切者。言此
T2213_.58.0585b07: 廣長無量語輪境界。遍滿十方三世三種世
T2213_.58.0585b08: 間一切諸法。普作佛事。故云如是廣長之身
T2213_.58.0585b09: 普應一切也
T2213_.58.0585b10: 三從以一下。明一眞言三密具足中。以一眞
T2213_.58.0585b11: 言印身等者。言以此
字一眞言。印自身故。T2213_.58.0585b12: 此身即成就總持智身。而示現普門法界隨
T2213_.58.0585b13: 類之色身。以度一切衆生。故云二以一眞言印
T2213_.58.0585b14: 身示一切身一也。口密意密亦如此。故云以一
T2213_.58.0585b15: 眞言乃至普示一切智惠之境也
T2213_.58.0585b16: 四從釋下。明釋迦從大日字輪而出中。即是
T2213_.58.0585b17: 此不空見之身者。此眞言名爲不空教。是即
T2213_.58.0585b18: 一切衆生皆悉必定シテ於二無上大菩提一堪タリトレ爲二
T2213_.58.0585b19: 法器一而知見スル身ナルカ故云二不空見之身一。今釋迦
T2213_.58.0585b20: 如來必定師子吼シテ無レ有コト二一衆生トシテ空ク過ルモノ一。故
T2213_.58.0585b21: 云二不空成就一。以此義故云二釋迦牟尼者即是
T2213_.58.0585b22: 此不空見之身乃至即是牟尼身也佛作佛事一
T2213_.58.0585b23: 也。即此釋迦從毘盧遮等者。釋迦從大日如
T2213_.58.0585b24: 來
字字輪相而生。是即字。六月念誦T2213_.58.0585b25: 之時空輪觀之處ニ説レ之。此二字合成一
T2213_.58.0585b26: 從此
字之字輪而生故云爾也。故轉字輪T2213_.58.0585b27: 品十二眞言王之處ニ頂上布
字。十二眞言| T2213_.58.0585b28: | 王儀軌即釋迦也 | 云云 |
| T2213_.58.0585b29: | 遮那乃至當知百字之身亦如是一也 | 云云 |
T2213_.58.0585c02: 三三昧耶之身者。言未會ノ經ニ殊異ト者如來三
T2213_.58.0585c03: 平等無盡莊嚴身。隨類應現之相。無量無邊
T2213_.58.0585c04: 不可思議。而一一色相一一言音一一性欲
T2213_.58.0585c05: 各各不同。故云殊異也。故云下殊異者謂如來
T2213_.58.0585c06: 三三昧耶之身。乃至當知虚空不可量。身亦
T2213_.58.0585c07: 如是。廣長無際而作佛事上也
T2213_.58.0585c08: 三從祕密主下。明從心胎藏生佛形中。又二。
T2213_.58.0585c09: 一明總牒。二明隨釋
T2213_.58.0585c10: 初中。祕密主非諸有情乃至生佛之影像者。
T2213_.58.0585c11: 經之祕密主非諸有情乃至生佛之影像文。
T2213_.58.0585c12: 未會引之也
T2213_.58.0585c13: 二從非衆生下。明隨釋中。又分爲四。一明非
T2213_.58.0585c14: 衆生所知。二明妙音。三明從胎藏生隨類影
T2213_.58.0585c15: 像。四明令應度衆生歡喜
T2213_.58.0585c16: 初中。非衆生知者即此佛之字輪者。今此
T2213_.58.0585c17: 字字輪是非一切衆生所量之境。菩薩尚非
T2213_.58.0585c18: 佛加持力者不可見知。何況凡夫能測量耶。
T2213_.58.0585c19: 故云下非衆生知者即此。乃至而何衆生知其
T2213_.58.0585c20: 所生之處及所往所住之境上乎也
T2213_.58.0585c21: 二從此復下。明妙音中。又自爲二。一明別牒。
T2213_.58.0585c22: 二明作釋
T2213_.58.0585c23: 初中。此復微妙音莊嚴者。經之妙音莊嚴瓔
T2213_.58.0585c24: 珞文。別牒也
T2213_.58.0585c25: 二從莊嚴下。明隨釋中。莊嚴謂以語言莊嚴
T2213_.58.0585c26: 其相者。言以微妙清淨言音。莊嚴其色相也。
T2213_.58.0585c27: 所謂四辨八音殊勝人所樂聞也。故云二莊嚴
T2213_.58.0585c28: 謂乃至其相一也。然其音聲種種無量。而示同
T2213_.58.0585c29: 普門法界無盡無餘應度衆生之音。以無相
T2213_.58.0586a01: 無著而莊嚴。令一切衆生得入無相法界。故
T2213_.58.0586a02: 云二諸言音中佛爲最上乃至以無相莊嚴一也
T2213_.58.0586a03: 三從從心胎藏下。明從胎藏生隨類顯像中。
T2213_.58.0586a04: 又二。一明別牒。二明隨釋
T2213_.58.0586a05: 初中。從心胎藏生佛形也者。經從胎藏生佛
T2213_.58.0586a06: 之影像文。未會別牒也
T2213_.58.0586a07: 二從胎藏者下。明隨釋中。從一字者指
暗T2213_.58.0586a08: 字也。此一字能胞胎如來萬徳而生。故名胎
T2213_.58.0586a09: 藏也。所謂如來自受用
字之智與字本T2213_.58.0586a10: 不生之境和合。而胞胎如來之萬徳。故云二胎
T2213_.58.0586a11: 藏者從一字而生名胎藏一也。是故此一字爲
T2213_.58.0586a12: 胎藏。而漸漸具足成就一切如來諸支分。既
T2213_.58.0586a13: 胎藏成就已。生大悲之根。出現方便爲究竟
T2213_.58.0586a14: 之影像。故云二從此一字而生爲胎隨彼生者
T2213_.58.0586a15: 以爲影像一也。然於自性清淨大圓鏡之中。而
T2213_.58.0586a16: 境智互成不思議因縁。曼荼羅影像而雖現
T2213_.58.0586a17: 顯。即聖衆不來亦圓明不往。而不思議感應
T2213_.58.0586a18: 因縁炳然。而三世常恒施作不可思議佛事。
T2213_.58.0586a19: 故云二如一鏡圓淨乃至而爲現生佛事一也。彼
T2213_.58.0586a20: 法華相似六根淨人。猶能以父母所生身。三
T2213_.58.0586a21: 千世界内境皆悉見聞觸知。何況住行乃至
T2213_.58.0586a22: 等妙無漏之所知耶。何況自宗初地乃至第
T2213_.58.0586a23: 十一地究竟圓極之六根所量境界耶。故云二
T2213_.58.0586a24: 即以一佛言乃至圓淨之六根耶一也
T2213_.58.0586a25: 四從心現生下。明令度衆生歡喜中。又二。一
T2213_.58.0586a26: 明牒經。二明隨釋
| T2213_.58.0586a27: | 初中。交牒可云。隨衆生性欲令發歡喜 | 云云 |
T2213_.58.0586a29: 等者。指上
字所生之影像也。此隨類應現T2213_.58.0586b01: 身。住如此妙音聲三昧故。令普門法界一切
T2213_.58.0586b02: 衆生聞法得解得現法樂。故云從心現生佛
T2213_.58.0586b03: 隨類身由住此妙音三昧乃至令得歡喜信解
T2213_.58.0586b04: 也
T2213_.58.0586b05: 四從爾時無下。明説無量世界海門中。又二。
T2213_.58.0586b06: 一明牒經。二明隨釋
T2213_.58.0586b07: 初中。爾時無量世間乃至現佛事中而住者。
T2213_.58.0586b08: 經之爾時世尊於無量乃至現菩提場而作佛
T2213_.58.0586b09: 事文。未會引之也
T2213_.58.0586b10: 二從以上下。明隨釋中。又三。一明釋海門。二
T2213_.58.0586b11: 明菩提非一。三明復次義
T2213_.58.0586b12: 初中。由此大智潅頂者。如上指第十一地也。
T2213_.58.0586b13: 無量世界海門者。指隨類所現之世界也。海
T2213_.58.0586b14: 謂廣多無量無盡期之義也。門謂從一一世
T2213_.58.0586b15: 界海。而通入本初不生際故云門也。故云二由
T2213_.58.0586b16: 此大智潅頂無量世界海門乃至所入之門也
T2213_.58.0586b17: 二從由知下明菩提非一中。由知此無量世
T2213_.58.0586b18: 界海門故勤修菩提者。如此等無盡法界之
T2213_.58.0586b19: 世界海門一一衆生可度不可度。種種性欲
T2213_.58.0586b20: 通塞等。一一次第ニ通達識知。既所知境界無
T2213_.58.0586b21: 量無邊不可思議。故能知之菩提亦無量無
T2213_.58.0586b22: 邊不可思議也。故云由知此無量世界海門
T2213_.58.0586b23: 乃至今乃普令得成也
T2213_.58.0586b24: 三從爾時世尊下。明復次義中。又二。一明重
T2213_.58.0586b25: 擧未會經而注釋。二明正復次義
T2213_.58.0586b26: 初文。自可見
T2213_.58.0586b27: 二從復次下。正明復次義中。又分爲六。一明
T2213_.58.0586b28: 同入法界行。二明普賢行願。三明淨治大悲
T2213_.58.0586b29: 心地。四明胎藏莊嚴。五明莊嚴一切土。六明
T2213_.58.0586c01: 坐道場義
T2213_.58.0586c02: 初中。菩提如已無異者。指已前無礙菩提也。
T2213_.58.0586c03: 同入法界者。如前無量無邊世界海一一應
T2213_.58.0586c04: 度衆生。依如來無妨行願。同共令得入平等
T2213_.58.0586c05: 法界也。故云同入法界此乃是大菩提之行
T2213_.58.0586c06: 耳也
T2213_.58.0586c07: 二從若如是下。明普賢行願中。爲此事者。普
T2213_.58.0586c08: 賢行願者即如來行願。故爲滿足此如來行願
T2213_.58.0586c09: 故菩薩發心修行昇初地也。故云下菩薩爲此
T2213_.58.0586c10: 事由是初發心也。如是發心即是初地位上也｣
T2213_.58.0586c11: 三從花地下。明淨治大悲心地中。花地者。釋
T2213_.58.0586c12: 經之於此妙花布地也。花表大悲也。地表平
T2213_.58.0586c13: 等法界也。故云花地者如淨治平等乃至亦
T2213_.58.0586c14: 如此也
T2213_.58.0586c15: 四從胎下。明胎藏莊嚴中。胎是初起處者。胎
T2213_.58.0586c16: 是一切生處中最初起之處。是即如來所起
T2213_.58.0586c17: 之處。故云二胎是初起處乃至如來所起處一也。
T2213_.58.0586c18: 所謂從本初不生之無自性而如來生也。故
T2213_.58.0586c19: 云二以從如來性生如來性生是阿字而生一也。
T2213_.58.0586c20: 海謂如來等者。釋經之種種性海之海也。如
T2213_.58.0586c21: 來種性之海也者。指
字本初不生而云如來T2213_.58.0586c22: 種性。此本不生際無盡法界之萬徳宛然具
T2213_.58.0586c23: 足。故云海也。故云海謂如來種乃至一切功
T2213_.58.0586c24: 徳也。胎謂從此以爲根本等者。言此
字本T2213_.58.0586c25: 不生之種性海而爲根本。具足自證化他行
T2213_.58.0586c26: 願。所謂普賢行者自證也。如來行者化他也。
T2213_.58.0586c27: 如此行願如來性海ニ胞胎シテ之。漸漸令三増長シ
T2213_.58.0586c28: 具二足一切如來六根之支分一。故云二胎謂從此
T2213_.58.0586c29: 以爲根本乃至具足一切如來六根之支分也
T2213_.58.0587a01: 五從此普下。明莊嚴一切土中。此普門身者。
T2213_.58.0587a02: 從如來種性海而所生一切如來六根具足成
T2213_.58.0587a03: 就之身也。此無邊身各各遍滿盡空法界。以
T2213_.58.0587a04: 種種隨類之身語心。隨無量衆生種種心行。
T2213_.58.0587a05: 各以
字本不生自性清淨妙方便門。而淨T2213_.58.0587a06: 除其心垢。令至究竟圓極之果地。即是淨佛
T2213_.58.0587a07: 國土成就衆生之義也。故云此普門身隨衆
T2213_.58.0587a08: 生乃至即是莊嚴一切土也
T2213_.58.0587a09: 六從行者下。明坐道場義中。行者如是住菩
T2213_.58.0587a10: 薩地者。如此淨佛國土成就衆生之普賢行
T2213_.58.0587a11: 願既圓備。而住第十地之位已。即普觀見盡
T2213_.58.0587a12: 虚空法界。自身成毘盧遮那如來坐于法界
T2213_.58.0587a13: 道場。三輪清淨而遍滿于法界。即圓滿無上
T2213_.58.0587a14: 正遍知。故云行者如是住菩薩地乃至即能
T2213_.58.0587a15: 遍知一切句謂成佛也
T2213_.58.0587a16: 五從亦能下。明釋志求正遍知義中。又分爲
T2213_.58.0587a17: 三。一明所願滿足。二明引經結。三明復次義｣
T2213_.58.0587a18: 初中。亦能隨所欲樂等者。自利利他大願。隨
T2213_.58.0587a19: 其所樂皆悉圓滿。而不空過。是即此菩薩二
T2213_.58.0587a20: 利圓滿。將昇第十一地之果位之表相也。故
T2213_.58.0587a21: 云亦能隨所欲樂而滿其願不空過也
T2213_.58.0587a22: 二從故次下。明引經結中。故次經云乃至身
T2213_.58.0587a23: 無量證者。經之次復志求三藐乃至即知虚
T2213_.58.0587a24: 空界無量文。未會而略引之也。治定ノ本ニ言二
T2213_.58.0587a25: 三藐三菩提一者。是正遍知義也。是即此菩薩
T2213_.58.0587a26: 欲成最無上覺故志求最無上正遍知也
T2213_.58.0587a27: 三從次復下。明復次義中。次復樂求者。釋於
T2213_.58.0587a28: 經之志求。有多種義。故如此細釋也。還修菩
T2213_.58.0587a29: 薩道也者。即是等覺菩薩入重玄門之義也。
T2213_.58.0587b01: 然於此位菩薩入重玄門有二義。所謂自證
T2213_.58.0587b02: 化他相兼也。釋其化他門之義。故云二還修菩
T2213_.58.0587b03: 薩道也乃至即勸發心學道一也。釋其自證門
T2213_.58.0587b04: 之義故云二復次樂欲勤求正遍知句者知心無
T2213_.58.0587b05: 量乃至知虚空無量證而得此一也。是即六大
T2213_.58.0587b06: 無礙平等之義也。所謂一知心無量者。
字是T2213_.58.0587b07: 一切眞言心也。是即地大也。二知身無量者。
T2213_.58.0587b08: 身是水大所成也。是即
字門水大也。三知T2213_.58.0587b09: 智無量者。
字法界智門之種子。故是火大T2213_.58.0587b10: 也。四知衆生無量者。是
字因業所生衆生T2213_.58.0587b11: 也。是即風大也。五知虚空無量者。
字門T2213_.58.0587b12: 即大空也。知此五種無量能知之智者即是
T2213_.58.0587b13: 識大也。安住如此六大無礙。名爲正遍知也。
T2213_.58.0587b14: 是即自證圓極之義也
T2213_.58.0587b15: 六從祕密主心下。明得四無量心成佛中。又
T2213_.58.0587b16: 分爲二。一明牒經。二明隨釋
T2213_.58.0587b17: 初中。祕密主心無量四無量而得乃至百門
T2213_.58.0587b18: 於諸佛心説者。經之祕密主由心無量故乃
T2213_.58.0587b19: 至諸佛所説心文。未會引之也
T2213_.58.0587b20: 二從以上下。明隨釋中。又分爲四。一明住種
T2213_.58.0587b21: 性菩薩所知境。二明隨縁身亦無量。三明四
T2213_.58.0587b22: 無量從心生。四明得此四無量心爲暗字果｣
T2213_.58.0587b23: 初中。此意言猶入此大智潅頂門等者。大智
T2213_.58.0587b24: 潅頂者。第十一地也。此最後心位菩薩能可
T2213_.58.0587b25: 通入此大智潅頂地。故云門也。即知心無量
T2213_.58.0587b26: 等者。此菩薩所知猶自レ前倍明淨故重説之
T2213_.58.0587b27: 也。故云二即知心無量乃至即知虚空無量一也。
T2213_.58.0587b28: 如此五種無量是非彼九種心量所知。故十
| T2213_.58.0587b29: | 住心論云。衆生狂醉不覺不知 | 世間三 心也 | 唯蘊拔 |
| T2213_.58.0587c02: | 但知九識。釋大衍論説十識 | 已上六箇 住心也 | 大日經 |
| T2213_.58.0587c03: | 王説無量心識 | 第十祕密 莊嚴心也 | 顯密差別能能可思之｣ |
T2213_.58.0587c05: 等者。所知之境既無量無邊故。能應之身亦
T2213_.58.0587c06: 無量無邊而等同虚空也
T2213_.58.0587c07: 三從以身下。明四無量從心生中。以身智衆
T2213_.58.0587c08: 生虚空無量等者。如上水火風空四大也。此
T2213_.58.0587c09: 四大從
字心而生。故知四無量故知心無T2213_.58.0587c10: 量。知心無量故知四無量。是即知大日即知
T2213_.58.0587c11: 四佛。知四佛故即知大日。所謂四佛即大日。
T2213_.58.0587c12: 大日即四佛之意也
T2213_.58.0587c13: 四從若得下。明得此四無量心爲暗字果中。
T2213_.58.0587c14: 若得此四無量心等者。言以知四佛即大日
T2213_.58.0587c15: 大日即四佛故成正覺。此十力是即暗字悉
T2213_.58.0587c16: 地之極果也。故云若得此四無量心乃至故
T2213_.58.0587c17: 名暗字悉地之果也
T2213_.58.0587c18: 七從如是下。明佛佛道同中。又分爲二。一明
T2213_.58.0587c19: 牒經。二明隨釋
T2213_.58.0587c20: 初中。如是勤勇士乃至諸佛所説心者。經之
T2213_.58.0587c21: 勤勇此一切乃至諸佛所説心一偈。未會引
T2213_.58.0587c22: 之也
T2213_.58.0587c23: 二從勇下。明隨釋中。勇士謂祕密主也者。釋
T2213_.58.0587c24: 經之勤勇也。此謂指上十力等功徳者。言經
T2213_.58.0587c25: 云此一切無上覺者句者。指上十力等無量
T2213_.58.0587c26: 功徳也。次經云於百門學處者。言於此百光
T2213_.58.0587c27: 遍照王
字門。而如法修學故。得成如上之T2213_.58.0587c28: 十力世尊也。故云二意云所以成佛由學此百
T2213_.58.0587c29: 門心一也。此百門非但等者。釋經之諸佛所説
T2213_.58.0588a01: 心句也。言今此百光遍照心王。非但我如是
T2213_.58.0588a02: 説而已。十方三世一切如來皆同共如是説
T2213_.58.0588a03: 也。故云二此百字乃至亦同是説一也。右百字果
T2213_.58.0588a04: 受用品者。此品亦應云百字果受用品。所以
T2213_.58.0588a05: 然者。若於一一門相應證入者。即必受用此
T2213_.58.0588a06: 妙果。故云二右百字果受用品乃至受用一也。所
T2213_.58.0588a07: 謂約修行之滿故云相應品。約得果之位故
| T2213_.58.0588a08: | 云受用也 | 云云 |
T2213_.58.0588a10: 妙印鈔第七十二
| T2213_.58.0588a11: | 御本云 | 元徳三年 | 辛未 | 五月二十二日加 |
| T2213_.58.0588a12: | 點了 沙門宥範 | 六十二 |
T2213_.58.0588a14:
T2213_.58.0588a15:
T2213_.58.0588a16:
T2213_.58.0588a17: 沙門阿寂紀
| T2213_.58.0588a18: | 釋百字位成品第二十一 | 經第六 疏十九始 |
T2213_.58.0588a20: 宣來意。四明入文判釋
T2213_.58.0588a21: 初明大意者。所謂祕密之中最祕。難得之中
T2213_.58.0588a22: 難得。内心之中大我眞言之心
字也。故疏T2213_.58.0588a23: 云。此法乃是一切如來祕密中之祕密。於諸
T2213_.58.0588a24: 祕藏最在其上。共所守護不妄與人。第一希
| T2213_.58.0588a25: | 有難得之法也 | 云云 |
T2213_.58.0588a27: 心大我處自心八葉位也。今以
字之加持T2213_.58.0588a28: 故。於意生八葉臺上。安住三三昧耶。證得金
T2213_.58.0588a29: 剛微妙之極位。是故疏云。謂此花臺從心意
T2213_.58.0588b01: 生也。即是觀於自心八葉蓮華。此花不從餘
T2213_.58.0588b02: 處生。即從意生。意即是花。無二無別也。此花
T2213_.58.0588b03: 臺圓明如月。清淨無垢同於圓鏡。以世間更
T2213_.58.0588b04: 無物可以爲喩。唯有圓鏡可以喩況。令彼得
T2213_.58.0588b05: 意忘言。然實過於彼百千萬倍。不可爲喩也。
T2213_.58.0588b06: 今此圓中有眞言救世者。具大功徳。眞金色
T2213_.58.0588b07: 具有焔光。住三昧。寂然而住此。當觀此一字
T2213_.58.0588b08: 眞言王。從此眞言王。即觀本尊或大毘盧遮
T2213_.58.0588b09: 那。如上瑜伽法中説耳。説未分明。當更問之。
T2213_.58.0588b10: 然上文彼具可引檢也。害謂一切煩惱悉以
T2213_.58.0588b11: 除害。其威光如和合百千日。威光猛盛。猶七
T2213_.58.0588b12: 日童子不能仰觀烈日而觀其明。今此光亦
T2213_.58.0588b13: 爾也。彼一切衆生觀於日輪而不能見其本
| T2213_.58.0588b14: | 質。今此佛光亦如此也 | 云云 |
| T2213_.58.0588b15: | 也 | 云云 |
T2213_.58.0588b17: 成大菩提之極果竟。雖然若眞言行者不能
T2213_.58.0588b18: 修此中無相無分別方便觀智者。不可得入
T2213_.58.0588b19: 畢竟無相大空三昧。是故此品中説鏡像幻
T2213_.58.0588b20: 化之譬喩。遣行者法執之垢染。令意生曼荼
T2213_.58.0588b21: 畢竟清淨。故疏云。右此成百字位品。説未分
T2213_.58.0588b22: 明當更問之。然其大意。以先修瑜伽故。成乃
T2213_.58.0588b23: 至極大廣普。然不以此惠方便觀空實相洗
T2213_.58.0588b24: 滌其心。即猶是世間之法。故須作此觀行令
T2213_.58.0588b25: 入曼荼羅實相。成大空之壇無所不有。常恒
| T2213_.58.0588b26: | 而畢竟清淨。此其大略也 | 云云 |
T2213_.58.0588b28: 四從爾時下。明入文判釋中。自分爲三。一明
| T2213_.58.0588b29: | 金剛手問。二明如來答。三明總結 | 矣 |
T2213_.58.0588c02: 初中。爾時金剛手乃至説與願者説者。經之
T2213_.58.0588c03: 爾時執乃至如此一切願開示之長行偈頌
T2213_.58.0588c04: 文。未會引也
T2213_.58.0588c05: 二從以上下。明隨釋中。又二。一明牒佛所説
T2213_.58.0588c06: 旨。二明正問
T2213_.58.0588c07: 初中。時祕密主聞佛所説等者。言金剛手上
T2213_.58.0588c08: 品中聞説從一字出無量隨類之身而作諸佛
T2213_.58.0588c09: 事。作奇特未曾有之思而奉問之也。故云時
T2213_.58.0588c10: 祕密主乃至説此眞言救世者也。眞言救世
T2213_.58.0588c11: 者等者。
字即是法身佛。故云二救世者即是T2213_.58.0588c12: 佛一也。佛與
字其功徳等同。故云二如佛於一T2213_.58.0588c13: 切衆生中有大歸依救護之處乃至爲一切眞
T2213_.58.0588c14: 言歸趣之處一也。是大聖者等者。言因上品所
T2213_.58.0588c15: 説而亦致此問。故云二是大聖者乃至現種種
T2213_.58.0588c16: 神變一也
T2213_.58.0588c17: 二從因問下。明正問中。又二。一明別牒。二明
T2213_.58.0588c18: 作釋
T2213_.58.0588c19: 初中。因問之兩言疏主之言也。此眞言云何
T2213_.58.0588c20: 生乃至生在何處者。經之摩訶牟尼等之二
T2213_.58.0588c21: 句文。未會別牒之也
T2213_.58.0588c22: 二從問此三下。明隨釋中。又分爲五。一明總
T2213_.58.0588c23: 句。二明誰能知。三明生在何處。四明誰能
T2213_.58.0588c24: 生。五明讃佛願説
T2213_.58.0588c25: 初中。問此三事也更問未審者。如此三問未
T2213_.58.0588c26: 詳細釋故云爾也。大牟尼歎者。讃咲如來而
T2213_.58.0588c27: 爲大寂默。是即對應佛故云爾也。云何知者
T2213_.58.0588c28: 總句也。言上品中佛説知四種無量故成正覺
T2213_.58.0588c29: 故。金剛手總先云テ二何知一而總問也。故經云
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