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大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58

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T2213_.58.0633a01: 聞已頂受。一心奉持頂禮供養已。然欲奉請
T2213_.58.0633a02: 久法加持句故。復各起作禮。故云重起禮佛
T2213_.58.0633a03: 也。以荷重任者。譬如有人依大忠勤。被恩補
T2213_.58.0633a04: 大國之時。以重任故行於王命之事。更不違
T2213_.58.0633a05: 越。重職不輕故常作龍淵之思。今此大衆亦
T2213_.58.0633a06: 如是。以三平等之忠勤故。如來無上大法王。
T2213_.58.0633a07: 於普門法界。作四重圓壇指圖。各各補任之。
T2213_.58.0633a08: 是故大衆面面懷慶悦。頂戴受持自己本來
T2213_.58.0633a09: 花藏世界已。是故重職既同於如來。仍行如
T2213_.58.0633a10: 來事以度衆生。但一切衆生四魔三障之怨
T2213_.58.0633a11: 疾輒爾難除。願世尊説令法久住之加持句。
T2213_.58.0633a12: 除四魔三障之怨疾。令此法眼道久住世間。
T2213_.58.0633a13: 横窮十方之際無所不遍。竪盡三世之分無時
T2213_.58.0633a14: 不照。故云佛已付屬如是祕藏以荷重任乃
T2213_.58.0633a15: 至我皆誓傳此法此本問弘經之意也
T2213_.58.0633a16: 五從時佛下。明如來由請説中。又二。一明牒
T2213_.58.0633a17: 經。二明除釋
T2213_.58.0633a18: 初中。交牒可云。爾時世尊乃至莎訶云云
T2213_.58.0633a19: 二從時佛下。明隨釋中。未説句義者。此眞言
T2213_.58.0633a20: 字義句義闕未釋。故云未説句義更問也。仍
T2213_.58.0633a21: 不能作釋耳
T2213_.58.0633a22: 六從時下明大衆歡喜奉行中。又分爲二。一
T2213_.58.0633a23: 明牒經。二明隨釋
T2213_.58.0633a24: 初中。交牒可云。時佛説此經乃至信受奉行
T2213_.58.0633a25: 云云
T2213_.58.0633a26: 二從時諸下。明隨釋中。廣説摩訶毘盧遮那
T2213_.58.0633a27: 等者。今此疏者三千頌略經之外。取十萬頌
T2213_.58.0633a28: 廣義廣釋。故云廣説也。是則指疏之廣説。非
T2213_.58.0633a29: 謂經廣説也
T2213_.58.0633b01:   已上釋囑累品竟
T2213_.58.0633b02: 妙印鈔卷第七十九
T2213_.58.0633b03: 　一校了　
T2213_.58.0633b04:   御本云　元徳三年辛
未		五月二十六日加
T2213_.58.0633b05: 點了　沙門宥範六十二
T2213_.58.0633b06:
T2213_.58.0633b07:
T2213_.58.0633b08:
T2213_.58.0633b09: 妙印鈔卷第八十
T2213_.58.0633b10: 　沙門阿寂紀　
T2213_.58.0633b11: 釋後問答
T2213_.58.0633b12: 從此以下。將釋後問答。即開爲五。一明問答
T2213_.58.0633b13: 三句四重同異。二明問答百字輪内外次第。
T2213_.58.0633b14: 三明問答就行者觀行中胎爲菩提等。四明問
T2213_.58.0633b15: 答遍智院三事外闕。五明問答四佛次位｣
T2213_.58.0633b16: 初中。又二。一明問。二明答
T2213_.58.0633b17: 初中。問前三句一者菩提心乃至外三院爲
T2213_.58.0633b18: 方便也云云問意謂住心品明三句時。以菩
T2213_.58.0633b19: 提心爲種子。大悲爲根。方便爲究竟。然者
T2213_.58.0633b20: 今就四重曼荼羅配釋之者。以中胎爲菩提
T2213_.58.0633b21: 心。八葉位爲大悲。第一重以下三院爲方便
T2213_.58.0633b22: 究竟耶。爲當如何ト而問フ也
T2213_.58.0633b23: 二從答云下。明答中。又二。一約行者從因至
T2213_.58.0633b24: 果明義。二約如來果地萬徳明義
T2213_.58.0633b25: 初中。又二。一明横義。二明竪義
T2213_.58.0633b26: 初中。答云此有等者。答此之問且有二意一
T2213_.58.0633b27: 約行者從因向果之次第。二約如來果地一
T2213_.58.0633b28: 法界心。故云答云此有二種乃至有如來果
T2213_.58.0633b29: 地説之也
T2213_.58.0633c01: 問。若然者約行者發心修行證入次第如何
T2213_.58.0633c02: 　答。付之且有横竪不同。若横論者。所謂
T2213_.58.0633c03: 愚童凡夫一念齊施心爲菩提心。泡葉等爲
T2213_.58.0633c04: 根。受用果等爲方便。如配釋三句者。以發
T2213_.58.0633c05: 心爲外院天等。以泡葉等爲第一第二院。受
T2213_.58.0633c06: 用果等爲中胎也。故疏云。且如最外院八部
T2213_.58.0633c07: 等世天。即是前八心中從初解守齊已去。乃
T2213_.58.0633c08: 至受用果等云云是即横示塵數之廣多也。如
T2213_.58.0633c09: 此者約二乘發心修行果。亦爾也。如二乘者
T2213_.58.0633c10: 約四家大乘發心修行得果判三句四重曼荼
T2213_.58.0633c11: 羅。亦爾也
T2213_.58.0633c12: 二從然有下。明竪義中。又三。一約爲因明第
T2213_.58.0633c13: 三重。二約爲根明第二重。三約方便明八葉
T2213_.58.0633c14: 中胎
T2213_.58.0633c15: 初中。然有善根等者。彼愚童持齊之一念。漸
T2213_.58.0633c16: 漸滋長善根開發。與正理相應。是即大悲胎
T2213_.58.0633c17: 藏花臺之因。若約曼荼羅。即是第三隨類應
T2213_.58.0633c18: 現身也
T2213_.58.0633c19: 二從如來下。約爲根明第二重中。如來以方
T2213_.58.0633c20: 等者。從此已來漸生三乘解心。精進修行。是
T2213_.58.0633c21: 即大悲爲根也。若約曼荼羅者。即是第二第
T2213_.58.0633c22: 一院是也
T2213_.58.0633c23: 三從次成下。約方便明八葉中胎中。次成佛
T2213_.58.0633c24: 果等者。極無自性心之後心ニ。入テ初地始心ニ
T2213_.58.0633c25: 住スル三密菩提心。即是方便究竟位也。是即竪
T2213_.58.0633c26: 示十重淺深也。故疏云。然有善根開發與正
T2213_.58.0633c27: 道相應即是大悲胎藏花臺之因也已上菩提爲
因第三重也
T2213_.58.0633c28: 如來以方便力乃至皆是大悲句也已上大悲爲
根也第一第
T2213_.58.0633c29: 二院
也		次成佛果入中胎即是方便句也已上方便
爲究竟也
T2213_.58.0634a01: 八葉中
台藏也		已上約行者從因至果次第判之也。初
T2213_.58.0634a02: 地乃至十地横竪不同准之可思之
T2213_.58.0634a03: 二從然此下。約如來果地明一法界心中。又
T2213_.58.0634a04: 分爲九。一明一法界體不異。二明未成果時
T2213_.58.0634a05: 觀差別。三明爲利益漸現四重。四明就機情
T2213_.58.0634a06: 作三重淺深。五約字義明無別。六約五色明
T2213_.58.0634a07: 無別。七明諸尊各具五點。八明爲初觀佛示
T2213_.58.0634a08: 位形。九明一切所表皆大日
T2213_.58.0634a09: 初中。然此八葉等者。如上横竪重重無盡
T2213_.58.0634a10: 差別。是則毘盧遮那如來普門萬徳一身。非
T2213_.58.0634a11: 縱非横獨一法界如來内證之萬徳也。何論
T2213_.58.0634a12: 次第淺深次位耶。故云然此八葉及中胎乃
T2213_.58.0634a13: 至作八葉分別説耳也。所謂如普賢者是即
T2213_.58.0634a14: 如來本覺菩提心正因也。故云且如四菩薩
T2213_.58.0634a15: 乃至最初得名也。次如文殊者是又如來正
T2213_.58.0634a16: 知見之體。所謂知見此淨菩提心第一義空
T2213_.58.0634a17: 之妙慧。如實知心之正智也。正以此妙慧淨
T2213_.58.0634a18: 除與菩提心倶ナル無始微垢。即入菩薩正位。
T2213_.58.0634a19: 故云次文殊師利者乃至即不可成果故次明
T2213_.58.0634a20: 文殊也。次如彌勒者是又如來大慈大悲義
T2213_.58.0634a21: 門也。隨有前大智。若無大悲即方便不具。所
T2213_.58.0634a22: 謂六度圓滿必成佛。文殊是第六般若也。彌
T2213_.58.0634a23: 勒是前五波羅蜜也。定慧具足必成自利利
T2213_.58.0634a24: 他大願。故法花云。定慧力莊嚴。以此度衆
T2213_.58.0634a25: 生云云故次文殊明彌勒。是即猶只第二大
T2213_.58.0634a26: 悲爲根句也。故云次西北方彌勒乃至攝衆
T2213_.58.0634a27: 生也。次如觀音者是又如來内證花臺之體
T2213_.58.0634a28: 也。謂前行願成就得入此蓮華三昧。故云次
T2213_.58.0634a29: 東北觀音乃至得入此花臺三昧也
T2213_.58.0634a30: 二明未成果時觀差別中。若就未成果時等
T2213_.58.0634b01: 者。如此四徳唯是雖如來一身一智境界。就
T2213_.58.0634b02: 未成佛之時。且作次第淺深差位。今約如來
T2213_.58.0634b03: 平等獨一法界體。皆是如來本因如來本行
T2213_.58.0634b04: 如來本果。一身一智一體一相一用也。故云
T2213_.58.0634b05: 若就未成果時觀之乃至皆是大日如來一體
T2213_.58.0634b06: 也
T2213_.58.0634b07: 三明爲利益漸現四重中。若如來但住等者。
T2213_.58.0634b08: 若如來住如是自證之法。無由度人。是故從
T2213_.58.0634b09: 内赴外。乃至現第三隨類之身。故云若如來
T2213_.58.0634b10: 但住自證之法乃至皆是普現色身之境界也
T2213_.58.0634b11: 四明就機情作三重淺深中。若就情機等者。
T2213_.58.0634b12: 任從因向果之機情。且説三重壇位故。三重
T2213_.58.0634b13: 差別淺深有之。若開佛意顯實性者。世天與
T2213_.58.0634b14: 大日平等無異。何淺何深耶。但淺深昧晦在
T2213_.58.0634b15: 衆生。不在佛意。故云若就情機而説乃至從
T2213_.58.0634b16: 外漸内而成三重壇也
T2213_.58.0634b17: 五約字義明無別中。自爲五。一約無點a字
T2213_.58.0634b18: 明菩提心。二約第二阿明萬行。三約第三暗
T2213_.58.0634b19: 明正覺。四約第四惡明大涅槃。五約第五噁
T2213_.58.0634b20: 明方便滿足
T2213_.58.0634b21: 初中。又如字義即是此之次第也者。如a@a
T2213_.58.0634b22: a@ma@h@a@h次第。今此曼荼羅次第亦如此。故云
T2213_.58.0634b23: 爾也。初阿字在東方等者。如此五點字皆是
T2213_.58.0634b24: 如來五徳故無前後次第義。雖然從本初不
T2213_.58.0634b25: 生大空修萬行。由此萬行成正覺。正覺既成
T2213_.58.0634b26: 故證大涅槃。果性果果性既得故方便滿足。
T2213_.58.0634b27: 約如此義門之時。且以無點阿字爲初ト而置
T2213_.58.0634b28: 東方。是即東方世間號爲方初故。以菩提心
T2213_.58.0634b29: 爲萬行之初。與其義門而相順。故a字爲菩
T2213_.58.0634b30: 提心置東方。此字轉爲寶幢佛。故云初阿字
T2213_.58.0634c01: 在東方乃至其名曰寶幢佛也。此中如梵音
T2213_.58.0634c02: 阿字即有動首之義者。梵音阿字中含動首
T2213_.58.0634c03: 義。是即最初發心之義也云云
T2213_.58.0634c04: 二約第二阿明萬行中。次即阿字是行者。指
T2213_.58.0634c05: 第二傍角點具足@a字也。雖發心若不行不
T2213_.58.0634c06: 證果位。故必可修萬行。如四菩薩中之文殊
T2213_.58.0634c07: 慈氏。其佛花開敷佛也。故云次即阿字乃至
T2213_.58.0634c08: 其佛即是花開敷也云云
T2213_.58.0634c09: 三從次即下。約第三暗明正覺中。次即暗字
T2213_.58.0634c10: 三菩提也者。萬行既滿成正等覺。是即西方
T2213_.58.0634c11: 阿彌陀佛也云云
T2213_.58.0634c12: 四約第四惡明大涅槃中。次鼓音即是大涅
T2213_.58.0634c13: 槃等者。正覺既成二利圓滿。是則證大寂涅
T2213_.58.0634c14: 槃。是即果果性。故云次鼓音即是大涅槃乃
T2213_.58.0634c15: 至果故説也云云
T2213_.58.0634c16: 五約第五噁明方便滿足中。次即入中惡長聲
T2213_.58.0634c17: 字是方便也者。既越八葉入中胎。絶心量住
T2213_.58.0634c18: 無相。是即第五具足圓滿AM+uH字也。但約從因
T2213_.58.0634c19: 至果故且云爾也。若約本有五點者。非一非
T2213_.58.0634c20: 二乃至非第五。但是法爾天然五徳也。何論
T2213_.58.0634c21: 次第淺深之殊耶。唯佛與佛境界。非凡俗之
T2213_.58.0634c22: 所及。然此自證果徳。離内外方所雖不可思
T2213_.58.0634c23: 議。以如來於法自在力故。即無相而示相。即
T2213_.58.0634c24: 寂滅而現作。從巧色摩尼身。以巧色摩尼
T2213_.58.0634c25: 語。示巧色摩尼法。遍滿生死海中。三世常
T2213_.58.0634c26: 恒無方便化導。故云爲念本誓乃至當知此
T2213_.58.0634c27: 即是方便也。若離此無方之大方便。大聖猶
T2213_.58.0634c28: 非其境界。何況於生死流轉耶。以此作寂平
T2213_.58.0634c29: 等大方便故同於大空。普現色身從縁等現。
T2213_.58.0634c30: 更不失時會。當知今此普門應用之身。皆是
T2213_.58.0635a01: 毘盧遮那如來一身一智更無別異。故云若
T2213_.58.0635a02: 離方便如來本地乃至皆是一身無別身也。
T2213_.58.0635a03: 即是普門身者佛部也。即是法界身者蓮華
T2213_.58.0635a04: 部也。即是金剛界身者金剛部也
T2213_.58.0635a05: 六從又菩提下。約五色明無別中。自爲二。一
T2213_.58.0635a06: 明黄色爲東。二明赤色爲南。三明白色爲西。
T2213_.58.0635a07: 四明黒色爲北。五明衆色爲中央
T2213_.58.0635a08: 初中。菩提黄色是金剛性者。自性清淨金剛
T2213_.58.0635a09: 不壞大菩提心。故云金剛性。其體本初不生
T2213_.58.0635a10: 故。順a字色相而云黄色云云
T2213_.58.0635a11: 二明赤色爲南中。次行是火義者。以文殊第
T2213_.58.0635a12: 一義空羅字智火。燒菩提心上之微垢。令清
T2213_.58.0635a13: 淨無垢。於此無垢清淨大空。修大慈大悲之
T2213_.58.0635a14: 萬行。是彌勒也。故云萬行以妙惠爲導。是妙
T2213_.58.0635a15: 惠文殊也。萬行彌勒也。然火具足焚燒成熟
T2213_.58.0635a16: 二義。所謂焚燒煩惱之薪。成熟萬行之蘇燒
T2213_.58.0635a17: 與熟倶時ニ&MT06279;更全非異時。文殊妙惠之智火與
T2213_.58.0635a18: 彌勒大悲之熟蘇。倶時無暫離。故云不得離
T2213_.58.0635a19: 惠而有作也。是故法花。慈悲之彌勒含大衆
T2213_.58.0635a20: 之疑。大智之文殊答慈氏之問。不二佛世尊
T2213_.58.0635a21: 説定惠力莊嚴。以此度衆生以彼可思之耳｣
T2213_.58.0635a22: 三明白色爲西中。次成菩提白色者。是圓滿
T2213_.58.0635a23: 淨月輪義。是即破煩惱之闇冥。照生死之長
T2213_.58.0635a24: 夜之義也。又水從高趣下。普令潤生情非
T2213_.58.0635a25: 情。如來va@m字大悲水亦如是。從圓淨滿月輪
T2213_.58.0635a26: 中。流出微細清淨光。遍滿法界海。潤一切
T2213_.58.0635a27: 衆生煩惱之乾地。令生大菩提之芽。故云次
T2213_.58.0635a28: 成菩提白色即是圓明究竟之義乃至是起大
T2213_.58.0635a29: 悲故也
T2213_.58.0635b01: 四明黒色爲北中。次即是大涅槃等者。二利
T2213_.58.0635b02: 終窮所作已辨。機縁薪盡大智火息。佛日已
T2213_.58.0635b03: 隱黒色自然也。故云次即是大涅槃乃至佛
T2213_.58.0635b04: 日已隱於涅槃山故色黒也
T2213_.58.0635b05: 五明衆色爲中央中。中心空具一切色等者。
T2213_.58.0635b06: 四方各主一徳故各顯一色。中央統衆徳故
T2213_.58.0635b07: 具一切色。是即普門衆徳滿於法界。無徳不
T2213_.58.0635b08: 具無事不作。無智不明無寂不照無生不利。
T2213_.58.0635b09: 故云中心空具一切色乃至無所不有也其百
T2213_.58.0635b10: 字輪所以從外向内者。ka kA kaM kaH kAM+H即是也
T2213_.58.0635b11: 七從如中下。明諸尊各具五點中。又四。一明
T2213_.58.0635b12: 金剛手五點。二明蓮華部五點具足。三明文
T2213_.58.0635b13: 殊五點具足。四明一切諸尊准之
T2213_.58.0635b14: 初中。如中台者一切本尊等者。上來既説中
T2213_.58.0635b15: 台藏五點具足圓滿之相已。是故今例&MT06279;中
T2213_.58.0635b16: 台ニ。一切諸尊皆又可五點具足。故云如中台
T2213_.58.0635b17: 者一切本尊亦如此説也。如金剛手種子等
T2213_.58.0635b18: 者。所謂於金剛手種子之縛。而説五點具足
T2213_.58.0635b19: 也。謂va vA vaM vaH vAM+uH是也。故云如金剛手乃至
T2213_.58.0635b20: 是此義也
T2213_.58.0635b21: 二從如蓮下。明蓮華部五點具足者。所謂sa
T2213_.58.0635b22: sA saM saH sAM+uH是也。故云如蓮華尊乃至亦是方
T2213_.58.0635b23: 便也
T2213_.58.0635b24: 三從如文殊下。明文殊五點具足者。所謂ma
T2213_.58.0635b25: mA maM maH mAM+uH是也。故云如文殊以ma字乃至涅
T2213_.58.0635b26: 槃方便也
T2213_.58.0635b27: 四明一切諸尊准之中。餘一切尊種子字等
T2213_.58.0635b28: 者。如此金剛手觀自在文殊師利種子。自
T2213_.58.0635b29: 餘一切諸尊皆是如此可觀想。故云餘一切
T2213_.58.0635c01: 尊種子字皆亦如是廣説也。是即始從大日。
T2213_.58.0635c02: 終至吒枳尼遮文吒等。皆悉五點具足五智
T2213_.58.0635c03: 滿足。平等平等無有差別。今此經一部始
T2213_.58.0635c04: 終。從因句果從果向因。雖展轉不可思議。但
T2213_.58.0635c05: 是毘盧遮那普門萬徳也。故云以是義故金
T2213_.58.0635c06: 剛手乃至無不即是者由此義也
T2213_.58.0635c07: 八從又云下。明爲初觀佛示位形中。此大悲
T2213_.58.0635c08: 藏本尊等者。上來所説大悲胎藏尊位及顯
T2213_.58.0635c09: 形色等。初心始行者不能直觀本尊故。如來
T2213_.58.0635c10: 以大悲方便故。示此次位形像等。令初心行
T2213_.58.0635c11: 者有據。故云又云此大悲藏本尊乃至令心
T2213_.58.0635c12: 有所縁耳也。漸觀行成就時。以法力故自然
T2213_.58.0635c13: 與佛會相應。作意不作意常明了也。故云及
T2213_.58.0635c14: 觀成時乃至眞見曼荼羅也
T2213_.58.0635c15: 九從此地下。明一切所表皆大日中。此地
T2213_.58.0635c16: 者指如來果地之地也。如此以地爲諸法依
T2213_.58.0635c17: 止。此淨菩提心亦復如是。如來萬善萬行功
T2213_.58.0635c18: 徳智惠皆悉以淨菩提心而爲依止。然此淨菩
T2213_.58.0635c19: 提心更復無依止。只是a字本初不生妙體
T2213_.58.0635c20: 耳。此心地菩提心者。更非別物。所謂大日如
T2213_.58.0635c21: 來自性清淨本地法身即是也。故云此地者
T2213_.58.0635c22: 即是淨菩提心乃至妙莊嚴之相也。觀音彌
T2213_.58.0635c23: 勒等皆是大自如來普門別號也。離一一別
T2213_.58.0635c24: 名。非別有大日如來。故云又觀音文殊普賢
T2213_.58.0635c25: 彌勒已在八葉中。即大日如來大法身也。乃
T2213_.58.0635c26: 至當知准此説之萬徳皆爾也。猶如天台法
T2213_.58.0635c27: 身等者。彼宗所談法身般若解脱三徳不縱
T2213_.58.0635c28: 不横如i字三點面上三目也。是但法身之
T2213_.58.0635c29: 上隨義而異其名。今衆徳亦如此。故云猶如
T2213_.58.0636a01: 天台乃至與此相合也
T2213_.58.0636a02: 二從問百下。明問答百字輪内外次第中。又
T2213_.58.0636a03: 二。初明問。後明答
T2213_.58.0636a04: 初問意謂百字輪時。從外向内ka kA kaM kaH kAM+H
T2213_.58.0636a05: 作如是次第。然者漸引入而爲セン至中之
T2213_.58.0636a06: 義ナリトヤ。云何而問フ也。故云問百字輪乃至漸攝
T2213_.58.0636a07: 至於中之義耶也
T2213_.58.0636a08: 二明答中。又二。一約從因向果次第明義。二
T2213_.58.0636a09: 約從果地垂應次第
T2213_.58.0636a10: 初中。若約行者之發心修行菩提涅槃方便次
T2213_.58.0636a11: 第者如此之ka kA kaM kaH kAM+H次第是也。如上判
T2213_.58.0636a12: 之。故云若修行者乃至即作如是次第也
T2213_.58.0636a13: 二從自果下。約從果地垂應次第中。自果地
T2213_.58.0636a14: 等者。從内向外ka kA kaM kaH kAM+H作如是次第。是
T2213_.58.0636a15: 即從法身起應用。漸流向外度衆生次第也。
T2213_.58.0636a16: 故云自果地而説者。乃至猶如曼荼羅自中
T2213_.58.0636a17: 台出。至八部世天之位也。乃至直至成菩提
T2213_.58.0636a18: 方便等也。云仰壞拏那摩等者。此五字是大
T2213_.58.0636a19: 空之點故。遍内外一切處故。或同ka等在百
T2213_.58.0636a20: 字輪内或同kAM+H等在百字輪外。如百字生品
T2213_.58.0636a21: 等所説也。更問即此意也
T2213_.58.0636a22: 三從又下。明問答就行者觀中台爲菩提等
T2213_.58.0636a23: 中。又二。初問後明答
T2213_.58.0636a24: 初問意謂今就行者心中觀行。作大悲曼荼
T2213_.58.0636a25: 羅時。以中台爲菩提爲因句。乃至世天等爲
T2213_.58.0636a26: 方便爲究竟耶。爲當云何而問也
T2213_.58.0636a27: 二從答凡下。明答中。又二。一約世間成就明
T2213_.58.0636a28: 義。二約出世成就明義
T2213_.58.0636a29: 初中。又分爲二。一約從因向果明義。二約從
T2213_.58.0636b01: 果向因明義
T2213_.58.0636b02: 初中。答凡進行者有次第也者。今眞言行者
T2213_.58.0636b03: 進修時。雖有重重無盡之四點。且略擧七箇
T2213_.58.0636b04: 四點攝在自餘。故云凡進行者有次第也。先
T2213_.58.0636b05: 依法持誦等者。謂行者發三密菩提心發心依
T2213_.58.0636b06: 行儀法則持誦時。作眞言手印等。觀圓明及
T2213_.58.0636b07: 字菩提印。隨作此三事大悲
萬行		一事若成時三事
T2213_.58.0636b08: 皆成也方便爲
究竟也		是即從因向果故。初發心位
T2213_.58.0636b09: 爲第三重。修行句爲第二第一院。方便句爲
T2213_.58.0636b10: 八葉中台也。故云先依法持誦乃至隨作一
T2213_.58.0636b11: 事成時三事成也
T2213_.58.0636b12: 二從初觀下。明約從果向因明義中。初觀圓
T2213_.58.0636b13: 明者。如實菩提心即中台藏也。由手印眞言
T2213_.58.0636b14: 乃至三葉漸淨者。大悲爲根句。即第一第二
T2213_.58.0636b15: 重等也。心障淨故即漸見圓明者。若見圓明
T2213_.58.0636b16: 時。或於其中。乃至既如是見猶是外縁者。是
T2213_.58.0636b17: 方便爲究竟句。即第三重等也。此内分別二
T2213_.58.0636b18: 句。所謂心障淨故漸見圓明者。是即大涅槃
T2213_.58.0636b19: 句a@h字門也。若見圓明時乃至既如是見猶
T2213_.58.0636b20: 是外縁者。是即方便爲究竟句即AM+uH字門也。
T2213_.58.0636b21: 上來雖有從因向果從果向因不同。猶是世
T2213_.58.0636b22: 間成就相。非出世成就之相也。故云猶是外
T2213_.58.0636b23: 縁也
T2213_.58.0636b24: 二從次當下。約出世成就相明義中。又四。一
T2213_.58.0636b25: 約從因向果明義。二約從果向因明義。三明
T2213_.58.0636b26: 成支分生曼荼羅。四明有一事眞實不虚
T2213_.58.0636b27: 初中。次當引外向内作如是觀察者。猶是初
T2213_.58.0636b28: 心始行之人故。引心外字印圓明等觀。以來テ
T2213_.58.0636b29: 而作ス心内ニ故云爾也。此圓明者即從我心而
T2213_.58.0636c01: 出等者。即如實大菩提心句也。所謂中台八
T2213_.58.0636c02: 葉院也。故云當知内亦復如是乃至無別法
T2213_.58.0636c03: 也。猶勤方便等者。既發如實大菩提心已。勤
T2213_.58.0636c04: 修三密方便。是即大悲爲根句。即第二第一
T2213_.58.0636c05: 院也。即見此圓明種子字唯是自心不復外
T2213_.58.0636c06: 縁也乃至即是隨分成就者。即是第三重也。
T2213_.58.0636c07: 此中亦分別二句。謂即見此圓明種子字唯
T2213_.58.0636c08: 是自心不復外縁也者。即大涅槃a@h字門也。
T2213_.58.0636c09: 乃至若外圓中明見種子乃至即是隨分成就
T2213_.58.0636c10: 也者。方便爲究竟句即AM+uH門也
T2213_.58.0636c11: 二從以瑜伽下。約從果向因明義中。以瑜伽
T2213_.58.0636c12: 相應所觀隨意即成者。依如上之内心相應
T2213_.58.0636c13: 瑜伽之妙觀故。隨其觀法即成其位。故云爾
T2213_.58.0636c14: 也。即觀此心八葉等者。如成就悉地品所
T2213_.58.0636c15: 説。住如來菩提心。觀八葉心蓮華臺上。即
T2213_.58.0636c16: 成彼位。是菩提爲因句。即中台八葉院也。即
T2213_.58.0636c17: 於此心蓮華臺上。觀作三重曼荼羅。其第
T2213_.58.0636c18: 一第二院大悲爲根句也。其第三院方便爲
T2213_.58.0636c19: 究竟句也　故云以瑜伽相應所觀隨意乃至
T2213_.58.0636c20: 中胎其外八葉隨佛位次列布也云云
T2213_.58.0636c21: 三從又云下。明成支分生曼荼羅中。此八葉
T2213_.58.0636c22: 即是大悲藏第一重者。是指八葉位爲第一
T2213_.58.0636c23: 重。觀察心蓮華臺上。即是中台也。自身即
T2213_.58.0636c24: 三重曼荼羅也。所謂心已上爲第一院。齊已
T2213_.58.0636c25: 上爲第二院。齊已下爲第三院。故云此八葉
T2213_.58.0636c26: 即是乃至爲第三世間天院也。諸尊形色相
T2213_.58.0636c27: 好各各差別宛然乃至入佛會也者。如祕密
T2213_.58.0636c28: 曼荼羅位品所説。是即方便爲究竟AM+uH字門
T2213_.58.0636c29: 也。猶是地前五種三昧道分位。而非初地見
T2213_.58.0637a01: 道之位。故云然未見諦人乃至但是觀心成
T2213_.58.0637a02: 就耳也
T2213_.58.0637a03: 四從然有下。明有一事眞實不虚中。又二。初
T2213_.58.0637a04: 明即是體。二明引經擧譬
T2213_.58.0637a05: 初中。然有一事眞實不虚者。上來既明三句
T2213_.58.0637a06: 五點爲曼荼羅體已。此上猶唯有一事眞實不
T2213_.58.0637a07: 虚。所謂自身即是之大我也。是即正曼荼羅
T2213_.58.0637a08: 具體法身也。決定者彼印也。諦信者自淨信
T2213_.58.0637a09: 心即彼明也。我即法界者三昧耶也。我即毘
T2213_.58.0637a10: 盧遮那者尊形也。我即普門諸身者毘盧遮
T2213_.58.0637a11: 那萬徳。即如上云。普賢是菩提心。文殊是惠。
T2213_.58.0637a12: 彌勒是悲。此菩提心即是大日如來而有菩提
T2213_.58.0637a13: 心也。即大惠即是大日如來。不離此大日如
T2213_.58.0637a14: 來別有惠也。悲即是大日如來。不離於大日
T2213_.58.0637a15: 如來別有悲也。當知准此説之萬徳皆爾。所
T2213_.58.0637a16: 謂瑜伽中云。毘盧遮那言。我即是文殊觀音
T2213_.58.0637a17: 等。即是天。即是人。即是鬼神。即是龍鳥。如是
T2213_.58.0637a18: 等無不即是者。由此義也云云已上文者付如
T2213_.58.0637a19: 來説即是旨竟。今此段者只付眞言行者當
T2213_.58.0637a20: 體即説即是也。若謬此事者即非如實行者。
T2213_.58.0637a21: 若不謬此事者即是眞實不虚妄之眞言行者
T2213_.58.0637a22: 也。如上者。指成就悉地品等也。故云此事不
T2213_.58.0637a23: 謬如上眞言加持義中我即法界是也。又云
T2213_.58.0637a24: 法界而有自在等者。於自性清淨法界。有種
T2213_.58.0637a25: 種無量自在神通力。所不疑也。故云爾也
T2213_.58.0637a26: 二從如瑜下。引經明譬中。又二。一引金剛頂。
T2213_.58.0637a27: 二引大本意
T2213_.58.0637a28: 初中。如瑜伽等者。未勘之
T2213_.58.0637a29: 二引大本意中。又四。一擧帝釋宮譬無性。二
T2213_.58.0637b01: 擧歡喜園譬無性力。三擧修羅戰譬顯無性
T2213_.58.0637b02: 力。四擧梵王宮顯無性力
T2213_.58.0637b03: 初中。説其意云者。非正文故云爾也。故帝釋
T2213_.58.0637b04: 在天宮中等者。其文相可見。若合譬者。帝釋
T2213_.58.0637b05: 譬自受用身也。宮中譬花藏世界宮也。其地
T2213_.58.0637b06: 者譬淨菩提心三平等地也。外内清淨譬九
T2213_.58.0637b07: 八識等諸識自性清淨也。一一天衆譬無邊
T2213_.58.0637b08: 眷屬也。如此境界但有自淨信心之者而能
T2213_.58.0637b09: 入。故云不可不信也
T2213_.58.0637b10: 二擧歡喜園譬顯無性力中。又如諸天等者。
T2213_.58.0637b11: 指三十三天也。其文相自可見。若合譬者。諸
T2213_.58.0637b12: 天譬反化身也。歡喜園譬嘉會壇也。放逸譬
T2213_.58.0637b13: 自受法樂也。爾時以其宿業力譬各各本誓
T2213_.58.0637b14: 悲願。法教之音譬諸佛加持力也。令住正行
T2213_.58.0637b15: 譬住大悲萬行也。然實一一樹葉中等者。能
T2213_.58.0637b16: 加所加共本來不生故。感應道交作不思議
T2213_.58.0637b17: 之用。故云又如諸天在歡喜園乃至不自不
T2213_.58.0637b18: 他而成此事也
T2213_.58.0637b19: 三擧修羅戰譬顯無性力中。又如與修羅戰
T2213_.58.0637b20: 時等者。其文自可見。諸天譬等流身也。修
T2213_.58.0637b21: 羅譬現行麁欲煩惱也。天鼓譬等流身説法
T2213_.58.0637b22: 也。令發勇健之想譬勇健菩提心。令修羅怖
T2213_.58.0637b23: 畏退散譬菩提心能降伏四魔也。而實此鼓
T2213_.58.0637b24: 無形無住處者。三世常恒之化導故常住不
T2213_.58.0637b25: 反也。故云無形無住處也。況法身耶者。此
T2213_.58.0637b26: 法身之名省上三身ニ。所謂自受用法身反化
T2213_.58.0637b27: 法身等流法身也云云
T2213_.58.0637b28: 四從又如下。擧梵王宮譬顯無性力中。又如
T2213_.58.0637b29: 大梵王等者。其現文自可見。將合譬者。大梵
T2213_.58.0637c01: 王譬自性法身也。在本宮譬法界宮。一切
T2213_.58.0637c02: 天衆譬八葉及第一第二第三院自性自然
T2213_.58.0637c03: 眷屬也。念欲得見者無不皆現其前者。譬
T2213_.58.0637c04: 於無相法身大圓明中。發一念智心時。隨其
T2213_.58.0637c05: 智力而不思議影像現也。以諸天等皆知彼
T2213_.58.0637c06: 清淨行者譬自性自然内大眷屬等各互相
T2213_.58.0637c07: 渉入無礙自在也。又端嚴相好第一者。譬微
T2213_.58.0637c08: 妙法身四曼妙相也。煩惱貪欲等心息者譬
T2213_.58.0637c09: 此自性會諸尊永煩惱無明之心不生也。爲
T2213_.58.0637c10: 生無量善願者。譬性起自然無作功徳也。隨
T2213_.58.0637c11: 分進修清淨行者。譬無作應用遍滿法界
T2213_.58.0637c12: 也。不動不搖譬本地法身常住不變也。亦
T2213_.58.0637c13: 不作意等者。譬無相法身無方之應作也。皆
T2213_.58.0637c14: 作是念等譬自眷屬各各一徳皆大日如來
T2213_.58.0637c15: 也。以世間淺名顯法性深號。故云是等世間
T2213_.58.0637c16: 以少福願乃至加持神變耶也。但常途諸教
T2213_.58.0637c17: 詮法身無色無形無言無説無想無念無去無
T2213_.58.0637c18: 來等。是則未了教故作是談。故云然常途
T2213_.58.0637c19: 説法乃至而不言法體如是此其未了也。復
T2213_.58.0637c20: 次三句三部等配釋可有之云云已上明自然
T2213_.58.0637c21: 自證之大我自在力竟。是豈異物耶。只行者
T2213_.58.0637c22: 即是之自在力耳更問
T2213_.58.0637c23: 四從問曼下。明問答遍智院三事外闕中。又
T2213_.58.0637c24: 二。初問。後答
T2213_.58.0637c25: 初問意。謂東方第一遍知院中三角智印及
T2213_.58.0637c26: 右虚空眼左如意寶。此三種之外餘尊無之。
T2213_.58.0637c27: 然者云何ト而問フ也
T2213_.58.0637c28: 二答意。謂如普通眞言品密印品等中。并阿
T2213_.58.0637c29: 闍梨所傳圖位等者。如來豪相以下皆在此
T2213_.58.0638a01: 遍智院中。然者如所列次第。其左右可列之。
T2213_.58.0638a02: 故云答如眞言及乃至當次列之也。但諸佛
T2213_.58.0638a03: 頂可安第三院。故云其佛乃至此中無也
T2213_.58.0638a04: 五從問寶下。明問答四佛次位中。自四。一明
T2213_.58.0638a05: 問答寶幢佛爲初。二明問答花開敷佛爲次。
T2213_.58.0638a06: 三明問答阿彌陀佛爲次。四明問答鼓音佛
T2213_.58.0638a07: 爲次
T2213_.58.0638a08: 初中。問寶幢佛是何義者。問意謂含三意。一
T2213_.58.0638a09: 問寶幢之得名。二問四佛始置之。三問置東
T2213_.58.0638a10: 方。故云是何義也。答意謂。兼於三意答之。
T2213_.58.0638a11: 此是菩提心者。四點中菩提心爲始。如世軍
T2213_.58.0638a12: 中幢旗爲先。離合進止皆守大將之幢。一切
T2213_.58.0638a13: 萬善萬行離合進止。皆又由菩提心之寶幢。
T2213_.58.0638a14: 與四魔相戰而得勝。爲表此義寶幢爲始也。
T2213_.58.0638a15: 而置東方者。世間以東方爲方始。是故爲表
T2213_.58.0638a16: 此佛之實義爲諸行之始。置東方也
T2213_.58.0638a17: 二明問答花開敷佛爲次中。次寶幢即云花
T2213_.58.0638a18: 開敷佛何耶者。問意謂。又含三意。一問次寶
T2213_.58.0638a19: 幢而明之。二問其得名。三問置南方。故云次
T2213_.58.0638a20: 寶幢乃至何耶也。答意又兼於三意答之。自
T2213_.58.0638a21: 此是行義者。前既發菩提心。此菩提心之次
T2213_.58.0638a22: 十度萬行可修之。譬如世間下種子於地中。
T2213_.58.0638a23: 爲令増進此種子務作種種事業。故次菩提
T2213_.58.0638a24: 心置萬行佛。所以名爲開敷花者。一切花開
T2213_.58.0638a25: 敷時。人天鬼畜莫不愛之。大悲萬行忍辱悲
T2213_.58.0638a26: 愍亦如此。六道四生群數皆悉隨順可愛。故
T2213_.58.0638a27: 名花開敷佛也。次南方是自證之家大悲門。
T2213_.58.0638a28: 故令勤修滋長百善萬行。尤可於南方也
T2213_.58.0638a29: 三明問答阿彌陀爲次中。次花開敷云阿彌
T2213_.58.0638b01: 陀何也者。問意謂。是又問得名。問次第。二
T2213_.58.0638b02: 從此是下答之。此是受用佛者。前發心修行
T2213_.58.0638b03: 所尅現法樂。名爲阿彌陀。此曰無量壽。是即
T2213_.58.0638b04: 大日如來常住三世現法樂惠命。以爲名也。
T2213_.58.0638b05: 故云此是受用佛乃至皆得名也
T2213_.58.0638b06: 四明鼓音佛爲次中。次鼓音佛者方便也者。
T2213_.58.0638b07: 問闕之。准上可有之。依發心而修萬行。依萬
T2213_.58.0638b08: 行既證受用果。自受用滿足竟。歸大般涅槃。
T2213_.58.0638b09: 然此大般涅槃非如二乘斷滅涅槃。作寂平
T2213_.58.0638b10: 等應用無方也。譬如天鼓不撃自響不失時
T2213_.58.0638b11: 宜。此佛亦如此。雖不作思念。普門應用遍滿
T2213_.58.0638b12: 法界海。常於三世不壞化身。利益有情無時
T2213_.58.0638b13: 暫息也。故云次鼓音佛者方便也。既得乃至
T2213_.58.0638b14: 成事業故得名也。又前云北方等者。上品以
T2213_.58.0638b15: 不動佛置北方。是經誤也。此是瑜伽義者。不
T2213_.58.0638b16: 生不滅大寂涅槃之體。且名爲不動。與此普
T2213_.58.0638b17: 現色身應用無方之義不相應故。今以鼓音
T2213_.58.0638b18: 佛爲定也云云
T2213_.58.0638b19:   已上釋後問答竟
T2213_.58.0638b20: 右予苟從先師傳得此經之皮肉骨髓矣。所
T2213_.58.0638b21: 謂去永仁年中於絲州衣寺。聞初度講讀而
T2213_.58.0638b22: 得皮分。正安元年於武州廣田寺。聞第二講
T2213_.58.0638b23: 讃而得肉分。同三年於豆州走湯山。聞第三
T2213_.58.0638b24: 法輪而得骨髓兩分矣。倩以雖門徒數千輩。
T2213_.58.0638b25: 或聞初而不聞中後。或聞中而不聞初後。或
T2213_.58.0638b26: 聞後分而不聞初中。或雖纔聞一遍。未及再
T2213_.58.0638b27: 聞。何況於三遍慇懃之視聽耶。是故或被皮
T2213_.58.0638b28: 爲足。或食肉爲極。誰窺其骨大小。何況至
T2213_.58.0638b29: 髓腦哉。爰以阿闍梨耶命云。悲哉此法流既
T2213_.58.0638c01: 將施。汝留記録當潤法道。辭退及再三。重云。
T2213_.58.0638c02: 汝苟云顯教密宗學功。云字相教相之所傳。
T2213_.58.0638c03: 設雖賎文筆。於義道無傷。金翅鳥子卵中音
T2213_.58.0638c04: 越於衆鳥。大乘學者示爾。有煩惱繋縛卵中。
T2213_.58.0638c05: 度生之音勝於三乘。朝聞法夕利生。是即今
T2213_.58.0638c06: 經宗旨三句法體也。勿辭勿拒。記所聞之旨。
T2213_.58.0638c07: 不可令義理零落云云仍從去正安元年己亥十
T2213_.58.0638c08: 一月八日。至于同二年庚子七月二十一日。任
T2213_.58.0638c09: 愚聞之旨。記其皮分三十五卷。名爲阿鑁法
T2213_.58.0638c10: 樂抄。爰明師始終普攬。印可隨喜之餘。改名
T2213_.58.0638c11: 爲妙印鈔。即語滿座曰。於今者此法流纔可
T2213_.58.0638c12: 存。自今以後以此可爲指南也云云仍當山爲
T2213_.58.0638c13: 始。都鄙普流布。雖然於肉分者。未タ留テ於心
T2213_.58.0638c14: 腑ニ而出於口外。且爲謝彼大恩。且爲潤此乾
T2213_.58.0638c15: 地。自去延慶元年戊申記始之。至元徳二年庚
T2213_.58.0638c16: 午卯月二壬申終功。冀開後學腑藏。翫寶玉於
T2213_.58.0638c17: 自心之室。久照五十六億。耀珠光於龍花之
T2213_.58.0638c18: 朝。遥贈末葉。以報師徳而已
T2213_.58.0638c19: 妙印鈔卷第八十
T2213_.58.0638c20:   御本云　元徳二年庚
午		卯月二日壬
申		記畢
T2213_.58.0638c21:   小野末葉權少僧都宥範六十一
T2213_.58.0638c22:
T2213_.58.0638c23:   右妙印鈔八十卷以京都東寺大學圖書館藏本爲底
T2213_.58.0638c24: 本以御室仁和寺藏本及讃州高松市無量壽院藏本
T2213_.58.0638c25: 校合畢　昭和四年己巳十月二十五日起首　至同
T2213_.58.0638c26: 五年庚午三月十三日終功　三本互有長短　今從
T2213_.58.0638c27: 其善者耳
T2213_.58.0638c28: 　昭和五年庚午三月十三日　於京都東寺塔畔寓
T2213_.58.0638c29: 　寶秀六十二記　
T2213_.58.0638c30:
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