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大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58

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T2213_.58.0581a01: 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今經云當知大勤勇誘
T2213_.58.0581a17: 進諸聲聞云云故云佛以下劣有情無大乘乃
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_.58.0581b04: 不可比也云云
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&MT06279;爲ニ&MT06279;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_.58.0581b09: 就乃至又但爲自持非爲普順一切衆生。是以
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_.58.0581b13: 源之戒云云
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_.58.0581b24: 如近塔尊明現之處皆是也云云
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_.58.0581c06: 也。故疏云。此五戒句即在家菩薩所持也乃至
T2213_.58.0581c07: 非直在家菩薩。然此五句諸出家者皆共行
T2213_.58.0581c08: 也云云
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_.58.0581c19:   釋百字生品第十九經第六始
疏十八奧
T2213_.58.0581c20: 將釋當品。即開爲四。一宣大意。二釋品題。三
T2213_.58.0581c21: 明來意。四明入文判釋矣
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a@m字
T2213_.58.0581c25: 眞言者。決定成無上菩提。無空過。故疏云。此
T2213_.58.0581c26: a@m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: 菩薩故名不空云云又云。如大寶王在高幢上。
T2213_.58.0582a01: 充足一切。故名不空。又云。此眞言亦如是。於
T2213_.58.0582a02: 一切眞言乃至眞言之王云云又云。此眞言王
T2213_.58.0582a03: 亦復如是。爲一切眞言導師云云以具足如此
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a@m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a@m字也。體字是本初不生之a
T2213_.58.0582a10: 字也。於此a字之上。加大空三昧之點故。轉
T2213_.58.0582a11: 聲成a@m。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: 遍流而出也云云又云。百威徳之光從此而出
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_.58.0582b02: 故。須如此也云云此即當品來意也
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_.58.0582b05: 能矣
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_.58.0582b18: 云云
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a@m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a@m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: &T037992;金剛爲界域。此名金剛座。是即三&T037992;金剛
T2213_.58.0583a06: 者。三密平等離去來生滅故。以三&T037992;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a字
T2213_.58.0583a11: 也。行者本初不生之行。即第二@a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a@m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a@h字門也。即具於上三輪而成a@aa@m
T2213_.58.0583a19: a@h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_.58.0583b03: 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_.58.0583b18: 未會本從此一字之字也。餘文可見云云
T2213_.58.0583b19: 二從此眞下。明説眞言中。此眞言也者。a@m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_.58.0583b22: 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_.58.0583c23: 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_.58.0583c25:
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。更問云云即此意也。
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_.58.0584b12: 二十五字乃至逆ka@h等爲第四輪亦得也。此中
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i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_.58.0584b21: 將釋當品。即開爲四。一明大意。二明品題。三
T2213_.58.0584b22: 宣來意。四明入文判釋矣
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_.58.0584b27: 事故。翻此大智地爲陀羅尼身云云而作佛事
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a@m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相應者。以
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a@m字是也。言a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復次一一
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_.58.0584c16: 云云是故次上品而此品來也
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_.58.0584c21: 心成佛。七明佛佛道同矣
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。khagagha
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_.58.0585a04: 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_.58.0585b04: 汝且可觀我字輪境界廣長無量一也云云
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a@m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a@m字字輪相而生。是即ava@m字。六月念誦
T2213_.58.0585b25: 之時空輪觀之處ニ説レ之。此二字合成一字。
T2213_.58.0585b26: 從此a@m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a@m字。十二眞言
T2213_.58.0585b28: 王儀軌即釋迦也云云故云二即此釋迦從毘盧
T2213_.58.0585b29: 遮那乃至當知百字之身亦如是一也云云
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a
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a@m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va@m字之智與a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_.58.0586a28: 二從從心下。明隨釋中。從心現生佛隨類身
T2213_.58.0586a29: 等者。指上a@m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a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a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a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。a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va字門水大也。三知
T2213_.58.0587b09: 智無量者。ra字法界智門之種子。故是火大
T2213_.58.0587b10: 也。四知衆生無量者。是ha字因業所生衆生
T2213_.58.0587b11: 也。是即風大也。五知虚空無量者。kha@m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_.58.0587c01: 業但知六識。他縁覺心但示八識。一道極無
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_.58.0587c04: 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a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a@m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_.58.0588a09:   已上釋百字果相應品竟　一校了
T2213_.58.0588a10: 妙印鈔第七十二
T2213_.58.0588a11:   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_.58.0588a13:
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_.58.0588a18:   釋百字位成品第二十一經第六
疏十九始
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a@m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: 有難得之法也云云是即此品大意也
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a@m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故云百字位成品
T2213_.58.0588b15: 也云云
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_.58.0588b26: 而畢竟清淨。此其大略也云云故次上品而此
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_.58.0588b29: 金剛手問。二明如來答。三明總結矣
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。a@m字即是法身佛。故云二救世者即是
T2213_.58.0588c12: 佛一也。佛與a@m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_.58.0589a01: 摩訶牟尼云何知也
T2213_.58.0589a02: 二從一知下。明誰能知中。一知者誰者。釋經
T2213_.58.0589a03: 之誰能知此之四言也
T2213_.58.0589a04: 三從生在何處中。二於何處謂從何得也者。
T2213_.58.0589a05: 釋經之從何處之三言也。言從何處生耶ト而
T2213_.58.0589a06: 問フ也
T2213_.58.0589a07: 四從三誰下。明誰能生中。三誰生諸眞言者。
T2213_.58.0589a08: 釋經之誰生如是諸眞言句也。言問能生者
T2213_.58.0589a09: 也。以上三問也。前問誰得知此四者。指一知
T2213_.58.0589a10: 者誰句也。對第三問故云前問也。誰得知此
T2213_.58.0589a11: 四者。上品中佛説知四種無量故成佛。然未
T2213_.58.0589a12: 説知四種無量之方法故。因此金剛手而問フナリ。
T2213_.58.0589a13: 故云問誰得知此四也。言問誰能生此四無
T2213_.58.0589a14: 量也。後問生者是誰者。言生此四無量者是
T2213_.58.0589a15: 誰ソト而問フ也
T2213_.58.0589a16: 五從大勇下。明讃佛願説中。又二。一明牒經。
T2213_.58.0589a17: 二明隨釋
T2213_.58.0589a18: 初中。大勇士乃至與願者説等者。經之大勤
T2213_.58.0589a19: 勇等二句。未會別牒也
T2213_.58.0589a20: 二從此即下。明隨釋。自可見
T2213_.58.0589a21: 二從佛大下。明如來答中。自分爲五。一明答
T2213_.58.0589a22: 第一問。二明答第二問從何生。三明答第三
T2213_.58.0589a23: 言誰能生眞言問。四明答生者是誰問。五明
T2213_.58.0589a24: 説離著方便觀智矣
T2213_.58.0589a25: 初中。又二。一明牒經。二明隨釋
T2213_.58.0589a26: 初中。佛大法自在牟尼乃至一切不知諸外
T2213_.58.0589a27: 道者。經之爾時薄伽梵乃至外道不能知文。
T2213_.58.0589a28: 未會引之也
T2213_.58.0589a29: 二從以上下。明隨釋中。又分爲五。一明佛嘆
T2213_.58.0589b01: 金剛手。二明祕之中祕。三明非兩種外道所
T2213_.58.0589b02: 知。四明悲生潅頂者可聞。五明具衆徳得悲
T2213_.58.0589b03: 生潅頂
T2213_.58.0589b04: 初文自可見云云
T2213_.58.0589b05: 二從此法下。明祕之中祕中。此法者此眞言
T2213_.58.0589b06: 王之妙果。所謂自性清淨本地法身也。上來
T2213_.58.0589b07: 諸品中所説祕密者即此法也。所謂心蓮華
T2213_.58.0589b08: 臺上之祕藏。是即諸佛世尊以同一本誓故。
T2213_.58.0589b09: 共同守護不妄授人。希有之中希有。難得之
T2213_.58.0589b10: 中難得也。故云此法乃是乃至難得之法也｣
T2213_.58.0589b11: 三從今下。明非兩種外道所知中。今此諸法
T2213_.58.0589b12: 之祕者。指三種世間諸法。此一一諸法皆悉
T2213_.58.0589b13: 含藏此祕密之中祕密祕藏之中祕藏。無有
T2213_.58.0589b14: 増減勝劣。而兩種外道更不能知之。故云今
T2213_.58.0589b15: 此諸法之祕一切外道所不能知也。所言外
T2213_.58.0589b16: 道大分有二種。一世間撥無因果斷常二見
T2213_.58.0589b17: 外道。二佛法内外道也。故云然外道二種乃
T2213_.58.0589b18: 至有諸外道也
T2213_.58.0589b19: 問。以雖入佛法中者。指何等佛法耶　答。指
T2213_.58.0589b20: 顯密一切法佛應佛之佛法也
T2213_.58.0589b21: 問。而未能知如來祕密猶是邪見云云然者
T2213_.58.0589b22: 一道極無等猶不知此祕密可云耶　答爾也｣
T2213_.58.0589b23: 問。若然者此等諸教中立頓漸不定祕密四
T2213_.58.0589b24: 種。盛談祕密。依之法華云。如來祕密神通之
T2213_.58.0589b25: 力云云然者如何　答。彼諸顯教中所談祕
T2213_.58.0589b26: 密者。大小權實機雖並座。相互不知故名祕
T2213_.58.0589b27: 密。非今宗所言之祕密。故法華玄云二互不相
T2213_.58.0589b28: 知是故名密一。但至法華經者。迹化弟子不知
T2213_.58.0589b29: 本地無作三身故。且云祕密。是亦非今宗最
T2213_.58.0589c01: 極祕密也
T2213_.58.0589c02: 問。若然者何故今疏文云此佛法中外道即
T2213_.58.0589c03: 二乘人也耶　答。是非常二乘。即大乘小乘
T2213_.58.0589c04: 呼爲二乘也。即如香象釋云。大乘小乘名爲
T2213_.58.0589c05: 二乘。權乘佛乘名爲二乘云云今亦爾也。大乘
T2213_.58.0589c06: 小乘共不知如來内證之祕密故爲外道也。
T2213_.58.0589c07: 故今文云。以雖入佛法中。而未能知如來祕
T2213_.58.0589c08: 密。猶是邪見心行理外之道故亦名外道云云｣
T2213_.58.0589c09: 問。若然者今所言祕密者何等法耶　答。是
T2213_.58.0589c10: 密宗最極之奧源是也
T2213_.58.0589c11: 問。若然者此祕密者。於眞言宗中者淺略深
T2213_.58.0589c12: 祕二機共知之耶　答。唯深祕之機所知也。
T2213_.58.0589c13: 非淺略之分。上品經云。未逮心潅頂祕密慧
T2213_.58.0589c14: 不生云云
T2213_.58.0589c15: 問。若然者今此淺略之人不知此祕密故名
T2213_.58.0589c16: 邪見耶　答。付之可有與奪二義。若與言之
T2213_.58.0589c17: 者。雖未知最祕密道。知祕密之家淺略分故。
T2213_.58.0589c18: 唯淺略分而非邪見。若奪而言之者。雖知祕
T2213_.58.0589c19: 密之家淺略。未知此最極祕密以前。總名爲
T2213_.58.0589c20: 邪見。如迦葉云。從是以前皆是邪見人取意
T2213_.58.0589c21: 於自宗猶有此義。何況於顯教耶
T2213_.58.0589c22: 問。若然者非此淺略之機所知眞實祕密之
T2213_.58.0589c23: 法何物耶　答。唯有面授更問
T2213_.58.0589c24: 四從佛既下。明悲生潅頂者可聞中。又二。一
T2213_.58.0589c25: 明別牒。二明隨釋
T2213_.58.0589c26: 初中。別牒可云。若祕生曼荼得大乘潅頂云云
T2213_.58.0589c27: 二從佛下。明隨釋中。佛既不妄與人等者。此
T2213_.58.0589c28: 祕密是唯佛與佛之自證衆生自祕之庫藏
T2213_.58.0589c29: 也。是故非其人者輒不授與。久憶胸中隨機
T2213_.58.0590a01: 而與。唯有於大悲生壇沐祕密潅頂之者。乃
T2213_.58.0590a02: 可爲説。若不然者非其分。故云佛既不妄與
T2213_.58.0590a03: 人乃至不然不得也
T2213_.58.0590a04: 五從次又下。明具衆徳得悲生潅頂中。又三。
T2213_.58.0590a05: 一明性調具善者能得。二明常悲利他者能
T2213_.58.0590a06: 得。三明非有縁觀所得矣
T2213_.58.0590a07: 初中。次又簡之者。簡別前悲生潅頂得入機
T2213_.58.0590a08: 非機之相也。故云次又簡之乃至潅之也。若
T2213_.58.0590a09: 其人性調等者。其根性調柔而離邪曲。奉行
T2213_.58.0590a10: 諸善法而不作惡。如此人乃可得入悲生潅
T2213_.58.0590a11: 頂也
T2213_.58.0590a12: 二從又有下。明常悲利他者能得中。有常悲
T2213_.58.0590a13: 者等者。夫悲有多種。所謂有縁悲。衆生縁
T2213_.58.0590a14: 悲。法縁悲。無縁悲也。此是無縁悲而非前三
T2213_.58.0590a15: 種悲也。所謂住平等法界之體。不簡怨親貴
T2213_.58.0590a16: 賎男女上下。不擇地獄餓鬼畜類惡毒。專悲
T2213_.58.0590a17: 愍彼如悲一子。於一切時一切處。偏哀愍此
T2213_.58.0590a18: 猶如己身。如此之人即可授悲生潅頂之法
T2213_.58.0590a19: 也。故云又有常悲者乃合引入乃至非如常
T2213_.58.0590a20: 流布之經也。此法華偈中等者。彼偈云。若人
T2213_.58.0590a21: 無瞋。質直柔軟。常愍一切。恭敬諸佛。如是之
T2213_.58.0590a22: 人。乃可爲説云云加之彼偈中。始從汝舍利
T2213_.58.0590a23: 弗我此法印。終至汝當爲説妙法華經。總以
T2213_.58.0590a24: 六十五行之偈。分別此經可聞不可聞。而簡
T2213_.58.0590a25: 釋機非機之相。故云此法華偈中廣説簡人
T2213_.58.0590a26: 可引之耳云云
T2213_.58.0590a27: 三從復次下。明非有縁觀所得中。有縁觀者
T2213_.58.0590a28: 亦不合等者。若人執有相無相。住有縁無縁
T2213_.58.0590a29: 者。即墮斷常見中。自撥無因果。是即猶不得
T2213_.58.0590b01: 四諦縁生之眞理。何得入祕密甚深悲生潅
T2213_.58.0590b02: 頂耶。故云二有縁觀者亦不合乃至都無無所
T2213_.58.0590b03: 有耶非如是一也。夫諸佛妙法雖離衆相絶諸
T2213_.58.0590b04: 縁。而作寂平等智慧方便具足圓滿。故云佛
T2213_.58.0590b05: 法雖離縁離相乃至如是之人乃可爲説也｣
T2213_.58.0590b06: 問。上來諸品中説弟子衆徳竟。今説此三徳
T2213_.58.0590b07: 有何意據耶　答。具縁品并祕密曼荼羅品
T2213_.58.0590b08: 中説五徳。是即五智圓滿義也。説十徳是即
T2213_.58.0590b09: 十智力具足義也。今説三種徳。是即行者本
T2213_.58.0590b10: 來三部衆徳也。所謂性調具善徳佛部功徳
T2213_.58.0590b11: 也。常悲利他徳蓮華部功徳也。非有縁觀徳
T2213_.58.0590b12: 金剛部功徳也。上諸品中未説之故。至此處
T2213_.58.0590b13: 而説之也云云已上答金剛手第一問誰能知
T2213_.58.0590b14: 此竟
T2213_.58.0590b15: 二從彼有能知下。明答第二問從何生中。又
T2213_.58.0590b16: 二。一明牒經。二明隨釋
T2213_.58.0590b17: 初中。彼有能知内心之大我謂歎此心也。隨
T2213_.58.0590b18: 其自心位導師所住處。乃至眞言救世大徳
T2213_.58.0590b19: 金色具光焔三昧住者。經之彼能有知此乃
T2213_.58.0590b20: 至諸衆生亦然文。未會引之也
T2213_.58.0590b21: 二從前問下。明隨釋中。前問從何生等者。是
T2213_.58.0590b22: 即指金剛手第二問從何處生也。今答從佛
T2213_.58.0590b23: 心生也者。言從法佛内心而生。所謂從自性
T2213_.58.0590b24: 清淨之心而生也。彼有能知内心之大我者。
T2213_.58.0590b25: 讃嘆内心法界自在之功徳。故云謂歎此心
T2213_.58.0590b26: 也。若隨導師隨所住處者。經之隨其自心位
T2213_.58.0590b27: 導師所住處二句。未會別牒也。此眞言即隨
T2213_.58.0590b28: 彼生謂彼一切支分生也者。即隨釋也。言從
T2213_.58.0590b29: 彼自性法身上中下支分。而曼荼羅聖衆出
T2213_.58.0590c01: 生也。所謂a阿字遍己體故。自身即全分a
T2213_.58.0590c02: 阿字本地法身也。從此身之頂至喉生第一
T2213_.58.0590c03: 重。從喉至齊生第二重。從齊以下生第三重。
T2213_.58.0590c04: 故云二此眞重即隨彼生謂從一切支分生一也。
T2213_.58.0590c05: 導師即是佛也者。指自性清淨本地法身之
T2213_.58.0590c06: 佛也。謂此花臺等者。釋八葉從意生等文也。
T2213_.58.0590c07: 從心意生也者。自性清淨之處萬徳集起。故
T2213_.58.0590c08: 名爲心。此萬徳具思量故名爲意。是即一法
T2213_.58.0590c09: 二義也。故云從心意生也。此花不從餘處生
T2213_.58.0590c10: 者。此自心八葉蓮華更從餘處而不生。即從
T2213_.58.0590c11: 意生。故八葉即意意即八葉也。心即蓮華。蓮
T2213_.58.0590c12: 華即心也。故云二此花不從餘處生乃至無二
T2213_.58.0590c13: 無別一也。上品中云念彼蓮華處八葉鬚蘂敷。
T2213_.58.0590c14: 今云八葉從意生蓮華極嚴麗。可思之更問此
T2213_.58.0590c15: 花臺圓明等者。彼水精月殿也。故云此花臺
T2213_.58.0590c16: 圓明乃至過於彼百千萬倍不可爲喩也。上
T2213_.58.0590c17: 品云深居圓鏡中。今云圓滿月輪中無垢猶
T2213_.58.0590c18: 淨鏡。可思之更問
T2213_.58.0590c19: 三從今此下。明答第三言誰能生眞言問中。
T2213_.58.0590c20: 今此圓中有眞言救世者等者。彼中黄白色
T2213_.58.0590c21: 是也。今救世者等者。a@m字與彼黄白其體同
T2213_.58.0590c22: 一也。可思之。故云二今此圓中有眞言救世者
T2213_.58.0590c23: 乃至寂然而住此一也。上品云二次於其首上等。
T2213_.58.0590c24: 即a@m暗字也。謂從此字出百光生kakha等諸字一
T2213_.58.0590c25: 也。故今云二於彼常安住。眞言救世者。金色具
T2213_.58.0590c26: 光焔。住三昧害毒。如日難可觀。諸衆生亦爾一。
T2213_.58.0590c27: 可思之更問即觀本尊者。彼物也。或大毘盧
T2213_.58.0590c28: 遮那者。轉彼成大日。此等皆是上來諸品説
T2213_.58.0590c29: 之。故云二當觀此一字眞言王乃至當更問之
T2213_.58.0591a01: 也。然上文彼具可引檢一也。彼偈也。如今引合
T2213_.58.0591a02: 云云害謂一切煩惱等者。依自性清淨熾盛
T2213_.58.0591a03: 日光。害煩惱妄執之黒暗。故云害謂一切煩
T2213_.58.0591a04: 惱悉已除害也。其威光如和合百千日等者。
T2213_.58.0591a05: 彼光輝威猛熾盛如億千日輪同時顯現。故
T2213_.58.0591a06: 上品云如合會千電。然衆生不見自心之佛
T2213_.58.0591a07: 光本質。如七日嬰兒不仰觀烈日之光明。故
T2213_.58.0591a08: 云二其威光如和合乃至今此佛光亦如此一也。
T2213_.58.0591a09: 恒常於内外乃至而知於意鏡者。經之常恒
T2213_.58.0591a10: 於内外乃至了知意明鏡文。未會別牒之也。
T2213_.58.0591a11: 普遍内外當鏡應知者等者。爲委細釋鏡義。
T2213_.58.0591a12: 重而別牒也。鏡即是圓明中花臺者更問當
T2213_.58.0591a13: 知此鏡即是意者。彼自性清淨全成彼物故。
T2213_.58.0591a14: 彼物名爲鏡。此鏡即花也。故云二當知此鏡即
T2213_.58.0591a15: 是意一也。此鏡即彼物故即是心也。故云二當知
T2213_.58.0591a16: 此鏡即是自心一也。故上釋云二此花臺從心意
T2213_.58.0591a17: 生也。意即是花也。無二無別一也。心與意一法
T2213_.58.0591a18: 二義可思之更問作心鏡亦得也者。非但以心
T2213_.58.0591a19: 譬淨鏡之類而已。此鏡即自心也。此鏡即意
T2213_.58.0591a20: 也。故云二作心鏡亦得一也。已上a@m暗字觀也。
T2213_.58.0591a21: 可思之更問以何方便而得觀知耶者。言如此
T2213_.58.0591a22: 妙法蓮華臺上自心常住圓鏡離解難知。故
T2213_.58.0591a23: 以何等祕密方便。面能鑑彼心鏡耶而問也。
T2213_.58.0591a24: 從二謂即一下ハ即答之也。如上方便者。指悉地
T2213_.58.0591a25: 成就品也。所謂囉字置眼界乃至俛頚小低顯
T2213_.58.0591a26: 云云故云二謂即如上方便乃至得明了現前一也。
T2213_.58.0591a27: 誰能觀之者。釋經之眞言者惠眼觀是圓鏡
T2213_.58.0591a28: 故二句也。餘文可見。准悉地成就品可思之。
T2213_.58.0591a29: 故云二誰能觀之謂乃至而住同於彼佛一也。所
T2213_.58.0591b01: 以然者乃至故種種惠眼如是者。爲説相不
T2213_.58.0591b02: 可得la@m邏字觀故。牒前塵垢不可得ra羅字
T2213_.58.0591b03: 觀也。所謂於前之從意生蓮華。以羅字置惠
T2213_.58.0591b04: 眼觀之。以此ra字加持故。肉眼即成惠眼。以
T2213_.58.0591b05: 此惠眼觀心蓮華上之心境。故云二此蓮從意
T2213_.58.0591b06: 而生謂先以羅字置眼而觀於心花臺之鏡即
T2213_.58.0591b07: 是外見一也。依此加持之外見。得内心之惠眼。
T2213_.58.0591b08: 親知見心蓮華臺上之萬徳。故云下即以外見
T2213_.58.0591b09: 而成内見。即自了其心也。故經云惠眼如是上
T2213_.58.0591b10: 也
T2213_.58.0591b11: 四從惠眼持下。明答生者是誰問中。又二。一
T2213_.58.0591b12: 明牒經。二明隨釋
T2213_.58.0591b13: 初中。惠眼持誦者鏡觀乃至作一切事意思
T2213_.58.0591b14: 者。經之當見自形色。寂然正覺相。乃至能作
T2213_.58.0591b15: 諸事業文。未會引之也
T2213_.58.0591b16: 二從以上下。明隨釋中。眞言者惠眼而觀是
T2213_.58.0591b17: 圓鏡乃至身身所生像者。當見自形色乃至
T2213_.58.0591b18: 影像等三句。別牒之也。以離一切相而現示
T2213_.58.0591b19: 相名眞實相也者。釋寂然正覺相也。言如上
T2213_.58.0591b20: 以ra字惠眼。知見心蓮華臺之萬徳。甚深無
T2213_.58.0591b21: 相而離相縁。依説無相即有相有相即無相。
T2213_.58.0591b22: 眞即俗。俗即眞。平等平等性寂不二也。以是
T2213_.58.0591b23: 義故。於無相之中而見自心之形色。於無性
T2213_.58.0591b24: 之中而見正覺相。所謂la@m邏字相不可得門
T2213_.58.0591b25: 之義也。故云二以離一切相而現示相名眞實
T2213_.58.0591b26: 相一也。上身有爲有漏等者。釋身身生影像句
T2213_.58.0591b27: 也。以有爲有漏相不可得故。即從父母所生
T2213_.58.0591b28: 之有爲有漏之身。生法性無漏身。所謂本有
T2213_.58.0591b29: 萬荼羅之影像。故云二上身有爲有漏下身無
T2213_.58.0591c01: 爲一也。一心生者。釋意從意所生一句也。一心
T2213_.58.0591c02: 者垢心也。生心者淨心也。言以妄想塵垢相
T2213_.58.0591c03: 不可得故。從六識染汚垢心生眞實惠心。即
T2213_.58.0591c04: 同本有淨境。故經云意淨心從意垢心所生也
T2213_.58.0591c05: 云云所云生者謂身語意生者。指身身生之
T2213_.58.0591c06: 生并意從意所生之生也。先觀圓明佛像金
T2213_.58.0591c07: 色等者。言先最初於心外觀蓮華。其上觀圓
T2213_.58.0591c08: 明。於圓明中觀字。轉字成如來。色相音聲皆
T2213_.58.0591c09: 悉周遍法界無所不至。如此觀相現前已。然
T2213_.58.0591c10: 後引外觀内心。如今品并悉地成就及祕密曼
T2213_.58.0591c11: 荼羅位品等説相。自之身口意同佛及本尊身
T2213_.58.0591c12: 口意。如此等平等三密皆是從行者之心意生。
T2213_.58.0591c13: 故云二先觀圓明佛像金色等乃至皆從意生一
T2213_.58.0591c14: 也。金剛手問ニ生者爲誰者。其所生之者何物ソト
T2213_.58.0591c15: 而問フ也。然此答ノ意ハ者所生者即身語意也
T2213_.58.0591c16: 答ル也。常出生清淨等者。經之常出生清淨種
T2213_.58.0591c17: 種自作業二句。未會引之也。言阿頼耶識中
T2213_.58.0591c18: 種種不清淨業皆悉斷除。而能作種種淨法。
T2213_.58.0591c19: 所謂六度萬行等諸佛事也。故云二染汚阿頼
T2213_.58.0591c20: 耶之業能生淨業一也。即以生此生者。言以生
T2213_.58.0591c21: 此淨業之生故。而能淨除一切不清淨業也。
T2213_.58.0591c22: 故云二即以生此生而能乃至即名諸佛一也。
T2213_.58.0591c23: 經云自業者等者。言種種自作業既淨除不
T2213_.58.0591c24: 清淨業已。然能作種種六度四弘乃至八相
T2213_.58.0591c25: 作佛等無量佛事。是即如來之自業也。故云二
T2213_.58.0591c26: 自業者即是佛事乃至若能如是知是成佛一
T2213_.58.0591c27: 也。次光彼電焔乃至作一切事意思者。經之
T2213_.58.0591c28: 次於彼光現乃至作諸事業二偈文。未會引
T2213_.58.0591c29: 之也。次當彼光現圓照如電焔者。初二句而
T2213_.58.0592a01: 別牒也。不淨業除等者隨釋也。言上句意次
T2213_.58.0592a02: 第相釋也。謂不淨業淨除故淨業當現前。淨
T2213_.58.0592a03: 業既現前故生光輝普照法界。故云二不淨業
T2213_.58.0592a04: 除乃至光如電普照一也。亦不取電義等者。言
T2213_.58.0592a05: 不取電光動散速疾等之方。但取其光焔種
T2213_.58.0592a06: 種雜光普耀照之方也。故云二亦不取電義也
T2213_.58.0592a07: 乃至圓滿雜色光照一也。眞言者能作一切諸
T2213_.58.0592a08: 佛事者。經之眞言者以下二句而別牒也。若
T2213_.58.0592a09: 如是覺知即能等者。言如上所説。從有爲有
T2213_.58.0592a10: 漏身生無爲無漏五蘊。從垢心生淨心。依淨
T2213_.58.0592a11: 除不清淨業。而出生清淨佛事。是即覺知有
T2213_.58.0592a12: 漏無漏淨不淨皆悉本來不生平等平等同一
T2213_.58.0592a13: 實際故。即成正覺。於普門法界廣作佛事同
T2213_.58.0592a14: 大日如來。故云二若如是覺知乃至謂持眞言
T2213_.58.0592a15: 者一也。此皆佛答金剛手眞言所生處也者。答二
T2213_.58.0592a16: 金剛手生者是誰之問一也。謂從行者身口意
T2213_.58.0592a17: 所生清淨自業廣作佛事即是也。故云二謂此
T2213_.58.0592a18: 眞言即從行者乃至而作佛事一也。故經云若
T2213_.58.0592a19: 見者乃至能作一切事者。經之若見成清淨
T2213_.58.0592a20: 乃至能作諸事業一偈之意ヲ引キ釋也。於此一
T2213_.58.0592a21: 段者。委細不分別科段也更問
T2213_.58.0592a22: 五從持眞言者下。明説離著方便觀智中。自
T2213_.58.0592a23: 分爲四。一約影像明義。二明自性空即同影
T2213_.58.0592a24: 像。三明互相縁起同影像。四明法縁通達名
T2213_.58.0592a25: 性空
T2213_.58.0592a26: 初從持下。明約影像明義中。又二。初明牒經。
T2213_.58.0592a27: 後明隨釋
T2213_.58.0592a28: 初中。持眞言者住前觀次第方便。此眞言行
T2213_.58.0592a29: 是身有縁起更無殊勝異於佛也。亦祕密主
T2213_.58.0592b01: 眞言門菩薩行乃至無有佛殊勝是也者。經
T2213_.58.0592b02: 之復次祕密主乃至過三菩提文。未會引之
T2213_.58.0592b03: 也。然此中其文二重見者。於梵本中有此二
T2213_.58.0592b04: 之意故。二重擧之也。故其中間置亦之言。可
T2213_.58.0592b05: 思之
T2213_.58.0592b06: 二從以上下。明隨釋中。又分爲四。一明縁起
T2213_.58.0592b07: 不生。二明愚人問難。三明依實義答問難。四
T2213_.58.0592b08: 明影像中佛爲無上
T2213_.58.0592b09: 初中。師説未分明者。經家未再治。故云二師説
T2213_.58.0592b10: 未分別乃至次第配一也。像也縁起者。治定經
T2213_.58.0592b11: 云二自身影像生起一。未會本云二是身有縁起一。亦
T2213_.58.0592b12: 云二如是身中生縁起一也。如此等多種兼存。故
T2213_.58.0592b13: 云二像也縁起一也。謂觀心八葉等者。依如此瑜
T2213_.58.0592b14: 伽方便。淨除垢身生清淨影像。同佛而作佛
T2213_.58.0592b15: 事。是即牒釋上之文心也。故云謂觀心八葉
T2213_.58.0592b16: 之花乃至即同一切佛等也。如是法生者。既
T2213_.58.0592b17: 等同佛故。如上六度萬行八相作佛等淨法
T2213_.58.0592b18: 出現。然此淨法從縁而生故即不生不可思
T2213_.58.0592b19: 議。而得入自性清淨法界體性三昧。所謂以
T2213_.58.0592b20: ra字之惠眼而爲縁。以自心之淨鏡而爲因。
T2213_.58.0592b21: 不思議事業縁起。然審實諦觀惠眼不行淨
T2213_.58.0592b22: 鏡不來故不自不他。惠眼不行淨鏡不來故
T2213_.58.0592b23: 即不共。然以二惠眼一不レハレ縁。淨鏡影像更無。故
T2213_.58.0592b24: 亦不無因。但是以不思議感應之因縁故生不
T2213_.58.0592b25: 可思議影像。施作無邊之佛事也。故云二如是
T2213_.58.0592b26: 法生即是乃至如中論等所説一也
T2213_.58.0592b27: 二從然有下。明愚人問難中。然有難云者。指
T2213_.58.0592b28: 會座愚者也。今此觀本尊等者。聞三平等妙
T2213_.58.0592b29: 觀。挿顯乘之空無相而問難也。故云二今此觀
T2213_.58.0592c01: 本尊身語意等種種境界。如上皆説離一切
T2213_.58.0592c02: 相。乃至豈不相違耶一也
T2213_.58.0592c03: 三從如從下。明依實義答問難中。如從阿字
T2213_.58.0592c04: 生一切字等者。言且觀a字。從此字而生一
T2213_.58.0592c05: 切字時。以a字本初不生故所生之一切字
T2213_.58.0592c06: 即本不生也。佛身影像縁起亦如是。法佛雖
T2213_.58.0592c07: 無相凝寂。以於法自在故。作此甚深不可思
T2213_.58.0592c08: 議瑜伽之觀行時。於無相中而現有相。於有
T2213_.58.0592c09: 相中而示無相。是故有相無相畢竟平等。離
T2213_.58.0592c10: 有相無無相。離無相無有相。有相無相同一
T2213_.58.0592c11: 實際而不可思議。若不達此平等法界相。而
T2213_.58.0592c12: 有相之外求無相。無相之外求有相者。皆是
T2213_.58.0592c13: 斷常之外道也。故云二如從阿字生一切字生
T2213_.58.0592c14: 一切字時即本不生義乃至即同外人之斷空
T2213_.58.0592c15: 矣一也
T2213_.58.0592c16: 四從又祕下。明影像中佛爲無上中。又二。一
T2213_.58.0592c17: 明牒經。二明隨釋
T2213_.58.0592c18: 初中。又祕密主眞言門乃至所生影像者。爲
T2213_.58.0592c19: 釋影像義。又重而取意別牒也
T2213_.58.0592c20: 二從謂下。明隨釋中。謂身影像起者。從此垢
T2213_.58.0592c21: 身。本地法身影像生起也。然於此本地法身
T2213_.58.0592c22: 影像。略有十種。所謂十界普現色身是也。於
T2213_.58.0592c23: 如此十種影像中。佛界影像最殊勝。故云二此
T2213_.58.0592c24: 所起莫過於佛。乃至莫過於佛也。此法殊勝
T2213_.58.0592c25: 更無過上一也云云
T2213_.58.0592c26: 二從如眼下。明自性空即同影像中。又二。一
T2213_.58.0592c27: 明牒經。二明隨釋
T2213_.58.0592c28: 初中。如眼耳鼻乃至等於影像者。經之如眼
T2213_.58.0592c29: 耳鼻乃至等於影像文。未會引之也
T2213_.58.0593a01: 二從因如鏡下。明隨釋中。因如鏡等者。以因
T2213_.58.0593a02: 業生譬鏡身影也。言自性清淨之圓明如鏡。
T2213_.58.0593a03: 三密平等淨業如本身。依之普現色身顯現
T2213_.58.0593a04: 如對鏡而影現也。故云二因如鏡乃至而影現一
T2213_.58.0593a05: 也。即是相相者即是世間法等者。言雖自性
T2213_.58.0593a06: 空。從因縁生故是即相也。是相是世間有相
T2213_.58.0593a07: 法也。然今佛應説眞言眞實成佛之正行。何
T2213_.58.0593a08: 故説此世間有相三昧之法耶ト而問難スル也。故
T2213_.58.0593a09: 云二即是相相者即是世間法乃至有相之法一
T2213_.58.0593a10: 也。爲遮此愚者伏難故。佛引譬説世間法自
T2213_.58.0593a11: 性空無二無別。故云二故佛次引喩明之如眼
T2213_.58.0593a12: 耳乃至從因業生影一也。是即重引結也。如行
T2213_.58.0593a13: 者先觀外縁等者。如前於心外觀圓明乃至
T2213_.58.0593a14: 毘盧遮那佛等。今現前已。即引入自身令平
T2213_.58.0593a15: 等無二。如此不二相應時。不思議影像現前
T2213_.58.0593a16: 生。是即成等正覺。故云二如行者先觀乃至謂
T2213_.58.0593a17: 眞言行人一也。此意者如世間等者。釋彼世出
T2213_.58.0593a18: 世諸法皆從縁生本來無自性。以無自性故
T2213_.58.0593a19: 本來安住a字本不生際。何汝愚難言是有相
T2213_.58.0593a20: 有縁之法耶。若了知如此縁生實相。即名爲
T2213_.58.0593a21: 正覺。故云二此意者如世間乃至即成正覺一也。
T2213_.58.0593a22: 故經云等者。六根四大種等從縁生攝取自性
T2213_.58.0593a23: 空。此空亦但名同於虚空故。乍二有相有縁一即
T2213_.58.0593a24: 同於影像。既同於影像。豈生著相乎。故云佛
T2213_.58.0593a25: 説言如如眼耳鼻乃至因業生影等也
T2213_.58.0593a26: 三從如來成下。明互相縁起同影像中。又分
T2213_.58.0593a27: 爲二。一明牒經。二明隨釋
T2213_.58.0593a28: 初中。如來成正覺乃至生像天形生者。經之
T2213_.58.0593a29: 彼如來成正覺乃至尊形像生文。未會引之
T2213_.58.0593b01: 也
T2213_.58.0593b02: 二從如來下。明隨釋中。如來乃至互相縁起
T2213_.58.0593b03: 者。初二句ヲ而別牒也。如鏡中生像等者釋其
T2213_.58.0593b04: 意也。言此鏡對縁而生像。彼鏡亦對縁而生
T2213_.58.0593b05: 像。此鏡彼鏡互相對時。此鏡像處而生彼鏡
T2213_.58.0593b06: 像。彼鏡像處亦生此鏡像。鏡像與鏡像互相
T2213_.58.0593b07: 生無有間斷。故云二如鏡中生像像互相生因
T2213_.58.0593b08: 縁不斷中一也。垢身淨身彼互相生亦如是。垢
T2213_.58.0593b09: 身從因業生而同鏡像。淨身亦從因業生亦
T2213_.58.0593b10: 同鏡像。然後垢身與淨身相對時。從垢身生
T2213_.58.0593b11: 淨身。所謂轉凡成聖故。又從淨身生垢身。所
T2213_.58.0593b12: 謂普現色身。故如此垢身淨身互相生相續
T2213_.58.0593b13: 而無間斷。是故佛身即我身。我身即佛身。本
T2213_.58.0593b14: 尊即自身。自身即本尊。互相發起無礙無障。
T2213_.58.0593b15: 故云二自垢身生淨乃至即是本尊互相發起一
T2213_.58.0593b16: 也。我之所起因於圓鏡者。依自心之圓明而
T2213_.58.0593b17: 影現。故云二我之所起乃至即無影像一也。己身
T2213_.58.0593b18: 淨已又即同彼者。淨除垢身已。淨身既顯現
T2213_.58.0593b19: 又同佛同本尊。彼此互相縁起。故云二己身淨
T2213_.58.0593b20: 已又即同彼乃至影像生一也。以内外相因更
T2213_.58.0593b21: 分發者。内謂自性心鏡。外謂行者染心。言行
T2213_.58.0593b22: 者染心與眞實惠心相和合。即同自性清淨
T2213_.58.0593b23: 妙鏡時。自心之影現。是故自心之影如諸佛
T2213_.58.0593b24: 之影。諸佛之影如自心之影。無二無別。互
T2213_.58.0593b25: 相縁起無有間斷。故云二以内外相因更分發
T2213_.58.0593b26: 乃至我即是佛一也。身生形相生者等者。經之
T2213_.58.0593b27: 身所生身尊形像生文。來會別牒也。謂從自
T2213_.58.0593b28: 身生也者。言從垢身而生淨身也。故云下謂從
T2213_.58.0593b29: 自身生也。從身生身謂生
淨身		如是尊形乃至當如
T2213_.58.0593c01: 是解上也
T2213_.58.0593c02: 四從觀巳下。明法縁通達名性空中。又分爲
T2213_.58.0593c03: 三。一明通達法縁無二。二明難性空云何生
T2213_.58.0593c04: 影像。三明擧譬而答
T2213_.58.0593c05: 初中。又二。初明牒經。後明隨釋
T2213_.58.0593c06: 初中。觀已祕密主法縁乃至意意生影像能
T2213_.58.0593c07: 生者。經之祕密主觀是法縁乃至從意生意
T2213_.58.0593c08: 能生影像文。未會引之也
T2213_.58.0593c09: 二從通達下。明隨釋中。通達是證等者。通達
T2213_.58.0593c10: 縁依法。法依縁。互相縁起無礙自在。此通達
T2213_.58.0593c11: 是證果義。所謂得至法縁之實際也。故云二通
T2213_.58.0593c12: 達是證果義乃至當言證一也。祕密主觀此者。
T2213_.58.0593c13: 擧二觀已祕密主句一而別牒也。言次上説下從二
T2213_.58.0593c14: 垢身一生二淨身一互相發起上已。然觀此法與縁故
T2213_.58.0593c15: 云觀此也。如前者指次上文也。心中明鏡現
T2213_.58.0593c16: 像影時者。以ra字明燈照心鏡時。自心之影
T2213_.58.0593c17: 像現。而無有無一異等分別。故云二如前説鏡
T2213_.58.0593c18: 譬乃至而實常空此是法一也云云因觀此法等
T2213_.58.0593c19: 者。如此以四性叵得觀而觀察鏡像。終無有
T2213_.58.0593c20: 實性。是故此惠不可得。雖不可顯示。若以方
T2213_.58.0593c21: 便不宣説者。衆生得入無由故。以於法自在
T2213_.58.0593c22: 力故。還生法縁令一切衆生見法成佛也。故
T2213_.58.0593c23: 云二因觀此法乃至亦可此意從縁生復成法一
T2213_.58.0593c24: 也。所謂經云觀是法縁通達惠者自證也。通
T2213_.58.0593c25: 達惠縁。法者化他云云意言祕密主觀法等者。
T2213_.58.0593c26: 上之文意委細釋之也。法性空寂之相者。雖
T2213_.58.0593c27: 法性空寂。此有相爲因縁。而能以レ惠通達スルニ
T2213_.58.0593c28: 達二離レ法無レ縁離レ縁無法。若達法之無自性。
T2213_.58.0594a01: 即亦達縁之無自性。若達縁之無性即亦達法
T2213_.58.0594a02: 之無性。法與縁互相發起。故云二祕密主觀法
T2213_.58.0594a03: 法性空寂之相乃至達縁即是達法互相發
T2213_.58.0594a04: 起一也。同知法空寂即是達法也者。法縁同共
T2213_.58.0594a05: 皆知空寂。是即眞實達法也。由有分別起者。
T2213_.58.0594a06: 由二有分別一。智生シ還テ知ル二法是空一而智縁盡ク。
T2213_.58.0594a07: 何以故縁必依法法必依縁。縁法互相縁起
T2213_.58.0594a08: 不相離。是即自性天然諸法性空。故云二同知
T2213_.58.0594a09: 法空寂乃至是名諸法性空一也
T2213_.58.0594a10: 二從若法下。明離性空云何生影像中。又二。
T2213_.58.0594a11: 一明牒經。二明隨釋
T2213_.58.0594a12: 初中。若法如是乃至生起影者。經之無住性
T2213_.58.0594a13: 空。祕密主云何從意生意。能生影像文。未會
T2213_.58.0594a14: 引之也云云
T2213_.58.0594a15: 二從經文下。明隨釋中。彼等互相不住等者。
T2213_.58.0594a16: 此問意謂彼縁法互不相住。畢竟性空。何故
T2213_.58.0594a17: 從染心生淨心而能生影像耶。而問難スル也。故
T2213_.58.0594a18: 云下彼等互相乃至云何意能生影像。若如是
T2213_.58.0594a19: 者彼意從心生誰能得知耶上也
T2213_.58.0594a20: 三從譬如下。明擧譬能答中。又分爲三。一明
T2213_.58.0594a21: 取白等譬顯心生心。二明取治病譬顯心壇
T2213_.58.0594a22: 不二。三明取幻化譬説性不實矣
T2213_.58.0594a23: 初中。又二。一明別牒。二明隨釋
T2213_.58.0594a24: 初中。譬如白黄乃至如是身轉者。經之祕密
T2213_.58.0594a25: 主譬如乃至如是身轉文。未會引之也
T2213_.58.0594a26: 二從以上經文也下。明隨釋中。祕密主譬如
T2213_.58.0594a27: 若白若黄等者。先牒譬文也。此上無問者。今
T2213_.58.0594a28: 此問是佛之自問也。從リ二此問一之上ニ復金剛
T2213_.58.0594a29: 手無レ問。是即不知故非スレ不ルニレ問ハ。問無問共唯
T2213_.58.0594b01: 爲ナリ二衆生一。故云二此上無問乃至疑問也。從如
T2213_.58.0594b02: 人下。釋譬意中。如人眼初見白時未明了者。
T2213_.58.0594b03: 對白色雖眼識生。未能分別故云爾也。次即
T2213_.58.0594b04: 生心分別此是像耶者。次意識生。即分別白
T2213_.58.0594b05: 非白等像故云爾也。佛即説喩由如白等者。
T2213_.58.0594b06: 言若人見白專作白解。不作青等解。何以故
T2213_.58.0594b07: 白異青黄等故。如白者青等亦爾也。皆是從
T2213_.58.0594b08: 心。此世間事法尚爾。當知從出世無漏淨心
T2213_.58.0594b09: 生淨心影亦爾也。故云二由如白何以故乃至
T2213_.58.0594b10: 生淨心亦然一也。如見白時等者。釋其意也。故
T2213_.58.0594b11: 云二如見白時心作白解乃至一切亦青一也。作
T2213_.58.0594b12: 意者觀青等者。作セハ二白ノ意ヲ一者一切皆白也。青
T2213_.58.0594b13: 等亦爾也。如修十一切處等。是即久久作意
T2213_.58.0594b14: 故。白時者常白也。青黄等亦爾也。如此色皆
T2213_.58.0594b15: 隨心而現。故知心能縁彼而亦生彼。故云二作
T2213_.58.0594b16: 意者乃至能生彼類一也。染著意生者染是執
T2213_.58.0594b17: 取義等者。釋經之染著意生句也。如月燈三
T2213_.58.0594b18: 昧説等者。譬意謂於一事莊嚴愚者還愛著生
T2213_.58.0594b19: 罪。智者還深修觀察生深智。故云二如月燈乃
T2213_.58.0594b20: 至以此證於自是自心而生於心一也。彼同類
T2213_.58.0594b21: 如是身轉者。言此重女見己莊嚴身還愛著。
T2213_.58.0594b22: 是生死流轉凡夫也。若見之覺諸法之無自
T2213_.58.0594b23: 性是菩薩也。是即於同類一物之上。依知與
T2213_.58.0594b24: 不知。成凡夫菩薩不同身轉。故云二彼同類如
T2213_.58.0594b25: 是乃至同類身轉一也
T2213_.58.0594b26: 二從從内觀下。明療病譬心壇不二中。又分
T2213_.58.0594b27: 爲三。一明定科段。二明牒經。三明隨釋
T2213_.58.0594b28: 初中。從内觀意中下是次又引喩者。上既以
T2213_.58.0594b29: 兩種喩説無自性義竟。故今又爲擧熱病之
T2213_.58.0594c01: 喩。故云二是次又引喩一也
T2213_.58.0594c02: 二從祕密下。至彼曼一相故者。經之祕密主
T2213_.58.0594c03: 又如内乃至彼曼荼羅一相故文。未會引之
T2213_.58.0594c04: 也
T2213_.58.0594c05: 三從又如下。明隨釋中。又如意中起立曼荼
T2213_.58.0594c06: 羅者。於内心中建立種種曼荼羅。所謂方
T2213_.58.0594c07: 圓三角半月等是也。如祕密曼荼羅品所説。
T2213_.58.0594c08: 故云如上説也。且如除熱方便等者。如此等
T2213_.58.0594c09: 種種曼荼羅中。且爲除熱病等可作圓壇白
T2213_.58.0594c10: 色其圓壇中安va@m字。或安種子也。所言種子
T2213_.58.0594c11: 字者彼本尊之種子字也。如此於内心持誦
T2213_.58.0594c12: 相應時。即時熱病除愈。是即從心生持誦之
T2213_.58.0594c13: 縁。除病身轉。故知心與曼荼羅無二無別也。
T2213_.58.0594c14: 今此法與縁亦如此。從心生影。互相縁起無
T2213_.58.0594c15: 二無別也。故云二且如除熱方便乃至今此法
T2213_.58.0594c16: 亦如是可解也
T2213_.58.0594c17: 三從次佛下。明取幻化喩説二性不實中。次
T2213_.58.0594c18: 佛又引喩者。生後言也。從如幻化者下。次第
T2213_.58.0594c19: 擧經而句句作釋。自可見
T2213_.58.0594c20: 三從右此下。明總結中。又分爲二。一明説未
T2213_.58.0594c21: 分明。二明宣大意勸修
T2213_.58.0594c22: 初中。右此成百字位品者。經之百字位成品ヲ
T2213_.58.0594c23: 未會而擧也。説未分明者。此品中雖説離著
T2213_.58.0594c24: 觀智方便。未説此果相成就之持誦等故云
T2213_.58.0594c25: 爾也。當更問之者。即此意也
T2213_.58.0594c26: 二從然其下。明宣大意勸修中。以先修瑜伽
T2213_.58.0594c27: 等者。前品中雖説大智潅頂之果相。未能以
T2213_.58.0594c28: 觀空實相方便洗滌其心垢。若以此妙方便
T2213_.58.0594c29: 不洗滌其著心。即只成世間法。不能成無相
T2213_.58.0595a01: 大空果相。故云二然其大意乃至無所不有畢
T2213_.58.0595a02: 竟清淨此其大略一也
T2213_.58.0595a03:   已上釋百字位成品竟
T2213_.58.0595a04: 妙印鈔卷第七十三　一交了
T2213_.58.0595a05: 御本云元徳三年辛未五月二十三日加點了
T2213_.58.0595a06: 　沙門宥範六十二　
T2213_.58.0595a07:
T2213_.58.0595a08:
T2213_.58.0595a09:
T2213_.58.0595a10: 妙印鈔卷第七十四
T2213_.58.0595a11: 　沙門阿寂紀　
T2213_.58.0595a12:   釋百字成就持誦品第二十二經第六中
疏十九中
T2213_.58.0595a13: 將釋當品。即開爲四。一宣大意。二釋品題。三
T2213_.58.0595a14: 明來意。四明入文判釋
T2213_.58.0595a15: 初明大意者。以百字成就持誦之力故。垢身
T2213_.58.0595a16: 淨身平等無異。又染心淨心平等無二。以如
T2213_.58.0595a17: 此等平等法界故。除情見之暗冥。生智慧光
T2213_.58.0595a18: 明。普遍滿十方。常恒作佛事。譬如如意大寶
T2213_.58.0595a19: 王隨人心普雨寶。猶似娑伽羅大龍等降雨。
T2213_.58.0595a20: 是即於無相大空之中。垂無盡法界三世之
T2213_.58.0595a21: 化道。無有時暫息。故疏云。眞言救世者身身
T2213_.58.0595a22: 不異。謂猶レ持二眞言一故ニ身行者不レ異二我身一佛身
T2213_.58.0595a23: 所謂處二於心一。是レ而用ルナリ二彼ノ眞言之身ヲ一。意從
T2213_.58.0595a24: 意生トイハ。前ハ是有生之意。後ハ是淨意也。即以下此
T2213_.58.0595a25: 身不レ異二彼身一從二自身一生スルヲ上。即是從レ意生スル&MT01319;。
T2213_.58.0595a26: 由レ淨二除諸垢ヲ一故ニ一切ノ事成ス也。由テレ有二此徳一。
T2213_.58.0595a27: 隨テ二諸ノ支分ニ一。流二出光明ヲ一而作ス二佛事ヲ一。如レ斯
T2213_.58.0595a28: 等ノ事ハ凡愚ノ所ナリレ不レ能レ知云云又云。喩如如意
T2213_.58.0595a29: 珠滿一切願乃至而寂然不動無思無爲不來
T2213_.58.0595b01: 不去爲成一切。何況如來大寶耶。是故無分
T2213_.58.0595b02: 別法界。如大龍在宮不興心動念而隨業力
T2213_.58.0595b03: 等降差別之味也。以是義故於無相空中而
T2213_.58.0595b04: 現無量身口意普門之事。即身可得。不須疑
T2213_.58.0595b05: 也云云此即當品大意也
T2213_.58.0595b06: 二釋品題者。成就者。所謂意生萬徳自性清
T2213_.58.0595b07: 淨。淨除業障。普皆有光之悉地也。持誦者。持
T2213_.58.0595b08: 如來之三密。誦祕密之眞言。故云持誦。所謂
T2213_.58.0595b09: 持自性清淨大菩提心之體。誦asava等字
T2213_.58.0595b10: 輪法界之言。故號爲成就持誦品也云云
T2213_.58.0595b11: 三宣來意者。前品中雖説百字位成之果相。
T2213_.58.0595b12: 未説相好具足圓滿之瑜伽故。此品説三十
T2213_.58.0595b13: 七字。令圓滿此等功徳。故云。謂上迦等二十
T2213_.58.0595b14: 字。也囉等八字。及此四字。并爲三十二也。一
T2213_.58.0595b15: 一字中三昧皆具三十二相也。次俄惹拏那
T2213_.58.0595b16: 摩。此五字遍定惠中。亦能成三昧。亦能成智
T2213_.58.0595b17: 慧。能遍成如來八十隨形好也。是故修眞言
T2213_.58.0595b18: 行者當識此等字義。是即此品來意也
T2213_.58.0595b19: 四從佛告下。明入文判釋中。自分爲四。一明
T2213_.58.0595b20: 意生悉地流出。二明擧譬遮伏難。三明宣説
T2213_.58.0595b21: 四句。四明説阿字大空
T2213_.58.0595b22: 初中。又二。一明總牒。二明作釋
T2213_.58.0595b23: 初中。佛告祕密主乃至無量多種者。經之爾
T2213_.58.0595b24: 時世尊乃至分説亦無量文。未會總牒也
T2213_.58.0595b25: 二從經云下。明隨釋中。又分爲六。一明身身
T2213_.58.0595b26: 不異。二明意意淨除流出。三明普皆光義。四
T2213_.58.0595b27: 明愚夫不知。五明得悉地故生隨類身。六明
T2213_.58.0595b28: 同眞言而成支分生矣
T2213_.58.0595b29: 初中。又二。一明別牒。二明作釋
T2213_.58.0595c01: 初中。經云乃至身身不異者。經之爾時乃至
T2213_.58.0595c02: 無有異分文。未會別牒也
T2213_.58.0595c03: 二從謂身下。明隨釋中。謂身不異彼身者。垢
T2213_.58.0595c04: 身不異淨身也。即以此身者垢身也。不異彼
T2213_.58.0595c05: 身者淨身也。從自身生者。從垢身生淨身故
T2213_.58.0595c06: 云爾也。即是從意生者。此身即從意生故云
T2213_.58.0595c07: 爾也。所謂處於心者。處自性清淨心蓮華臺
T2213_.58.0595c08: 上瑜伽座故。即同a@m字眞言之身。故云二所謂
T2213_.58.0595c09: 處於心是而同彼眞言之身一也
T2213_.58.0595c10: 二從此言下。明意意淨除流出中。又二。一明
T2213_.58.0595c11: 別牒二明作釋
T2213_.58.0595c12: 初中。此言有異乃至彼所流出者。經之意從
T2213_.58.0595c13: 意生乃至彼處流出文。未會別牒也
T2213_.58.0595c14: 二從意從下。明隨釋中。意從意生前是有生
T2213_.58.0595c15: 之意者。上之意是生死染汚之意也。後是淨
T2213_.58.0595c16: 意者。自性清淨之淨心也。所謂從自性清淨
T2213_.58.0595c17: 之心。從縁而生染汚生死之心。然以如實惠
T2213_.58.0595c18: 方便。令彼染心淨除也。故云下猶持眞言故能
T2213_.58.0595c19: 令意淨除也。由淨除諸垢故一切事成上也
T2213_.58.0595c20: 三從普皆下。明普皆有光義中。又爲二。一明
T2213_.58.0595c21: 從淨心流出。二明光與瑜伽相應生
T2213_.58.0595c22: 初中。又二。一明別牒。二明作釋
T2213_.58.0595c23: 初中。普皆有光彼處流出者。是別牒也。可見
T2213_.58.0595c24: 云云
T2213_.58.0595c25: 二從從淨心下。明作釋中。從淨心中流出言
T2213_.58.0595c26: 彼即指前意也者。謂淨除諸垢竟。故從彼淨
T2213_.58.0595c27: 心流出無量光明也
T2213_.58.0595c28: 二從光與下。明光與瑜伽相應生中。又二。一
T2213_.58.0595c29: 明別牒。二明作釋
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