INBUDS
大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59
![[First]](first.gif)
![[Prev+100]](10first.gif)
![[Prev]](prev.gif)
571 572 573 574 575 576 577 578 579 580 581 582 583 584 585 586 ![[Next]](next.gif)
![[Next+100]](10next.gif)
![[Last]](last.gif)
[行番号:有/無] [返り点:無/有] [CITE]
T2217_.59.0571a01:
T2217_.59.0571a02: No. 2217 [cf. No. 1796]
T2217_.59.0571a03:大日經疏指心鈔卷第一
T2217_.59.0571a04:
T2217_.59.0571a05: 疏卷第一之一
T2217_.59.0571a06: 大毘盧遮那成佛經疏者。初八字是本經名。
T2217_.59.0571a07: 疏一字即今書題也。斯則大日經之疏依主
T2217_.59.0571a08: 立稱也。且於今經釋現行有三本。一大師
T2217_.59.0571a09: 請來二十卷疏。二慈覺請來十四卷義釋。題
T2217_.59.0571a10: 日毘盧遮那成佛神變加持經義釋。三智證
T2217_.59.0571a11: 請來十卷義釋。題日毘盧遮那加持經義釋。
T2217_.59.0571a12: 此中今本初二十卷疏也。故御請來録云。大
T2217_.59.0571a14: 又安然目録出八本。遍明徳請玄訪等請來
T2217_.59.0571a15: 亦有之。智證大師義釋目録云。高雄寺空海
T2217_.59.0571a16: 和尚本二十卷○以世多行更不入藏。今記
T2217_.59.0571a17: 數本題。爲令後代會事無由及名是非。非
T2217_.59.0571a18: 者此疏也。是者義釋也。凡疏體者。初以筆
T2217_.59.0571a19: 語談於大宗。次撮略釋題。後更開章分科
T2217_.59.0571a20: 解釋。諸家章疏大綱如此。而今不爾。所以
T2217_.59.0571a21: 題疏與尾不合。披而須辨。其義釋者直爾
T2217_.59.0571a22: 釋文無有拆開章段等事。以爲祕教不同
T2217_.59.0571a24: 謂此破不可然。今疏一行草本。直記無畏
T2217_.59.0571a25: 説。義釋再治別本。屡交他人語。依之安然
T2217_.59.0571a26: 云此義釋本。三藏説一行記。智儼温古再治
T2217_.59.0571a29: 名義釋治定謬號。依之解義釋。覺苑牒文
T2217_.59.0571b01: 云疏云釋撰號云疏主之諱。又龍猛論云。
T2217_.59.0571b03: 無畏一行不空皆以疏名。恐雖破大師請
T2217_.59.0571b04: 來還成非付法祖師。故應云是者疏也非
T2217_.59.0571b05: 者義釋也耳。抑又不似疏例云事如何。智
T2217_.59.0571b06: 證自云。祕教不同常途對衆講演只會文
T2217_.59.0571b08: 不似常途何失。又彼疏體者是常途三門分
T2217_.59.0571b09: 別義歟。嘉祥法華義疏中。破古徳三段之
T2217_.59.0571b10: 釋。大師梵網經開題云。古徳三段釋是淺略
T2217_.59.0571b11: 意。自家一一字一一句句皆是諸尊法曼
T2217_.59.0571b12: 荼羅身。法然而有。無人造作。故不用彼
T2217_.59.0571b14: 沙門一行阿闍梨記者。沙門釋子之通名。一
T2217_.59.0571b15: 行疏主之別稱也。抄第一云。言沙門者是
T2217_.59.0571b16: 略梵語。具足應云沙迦懣曩。翻就此方即
T2217_.59.0571b17: 云息惡。謂息塵垢之惡故。別諱者如前已
T2217_.59.0571b18: 明。述謂叙述。記謂記録。以我疏主叙述記
T2217_.59.0571b19: 録諸教及三藏所説文之與義成斯疏矣。
T2217_.59.0571b21: 除阿闍梨加述字歟。智證大師記云。大日
T2217_.59.0571b22: 經疏者。一行禪師依無畏三藏口傳撰集毘
T2217_.59.0571b24: 釋又非三藏之自義歟。疏第九卷皆同底
T2217_.59.0571b25: 里三昧耶經説也。可悉之。問。今疏之所
T2217_.59.0571b26: 造年記何比耶。答。或云。大日經疏自開
T2217_.59.0571b28: 行者。抄第一云。一行者疏主之諱。夫聖人
T2217_.59.0571b29: 作名則必不徒然。唯一爲行。故曰一行。今
T2217_.59.0571c01: 之疏主取阿一行是爲禪行。且以阿字而
T2217_.59.0571c05: 剃髮出家羯磨教授依止五中取教授云明
T2217_.59.0571c07: 一云。准禪門師資承襲圖所示。第五祖弘仁
T2217_.59.0571c08: 大師門下有二弟子。一是惠能即南宗也。一
T2217_.59.0571c09: 是神秀即北宗也。北宗弟子名曰普寂。即疏
T2217_.59.0571c11: 也。以阿字無生爲禪行矣
T2217_.59.0571c12: 入眞言門等者。今此品題非唱本經之名。即
T2217_.59.0571c13: 是末釋之稱也。今疏先不唱經文。直牒釋
T2217_.59.0571c14: 故。品號在下。牒釋故。具縁品等又先不唱
T2217_.59.0571c15: 而直牒釋故。問。全同經。何爲疏名耶。若
T2217_.59.0571c16: 擧疏品號者。具縁品已下何不爾耶。答。
T2217_.59.0571c17: 通號依依主。品號約有財。例如釋論已説
T2217_.59.0571c18: 立義等依有財矣。具縁品已下無亂故今先
T2217_.59.0571c19: 釋通名。故若不擧品號難知何品故
T2217_.59.0571c20: 大毘盧遮那等者。不思議疏上云。大者即無
T2217_.59.0571c21: 邊義也。毘盧遮那者是日。所謂即惠日也。
T2217_.59.0571c22: 成佛者證正覺正智義也。神變加持者神力
T2217_.59.0571c24: 經名梵漢雜擧。＊毘盧遮那佛五字梵語。餘七
T2217_.59.0571c25: 字漢號也。抄第一云。且翻名者。梵云摩訶
T2217_.59.0571c26: ＊毘盧遮那悉提三菩提微吃哩
多地瑟姹
T2217_.59.0571c27: 曩素怛覽摩訶云大。＊毘盧遮那云遍照。悉
T2217_.59.0571c28: 提云成。三菩提云正覺。微吃哩多云神
T2217_.59.0571c29: 變。地瑟姹曩云加持。素怛覽云經。總云大
T2217_.59.0572a02: ＊毘盧遮那成佛神變加持經。因陀羅王者。此
T2217_.59.0572a03: 則梵漢和雜翻也。大成神變加持經王者唐
T2217_.59.0572a04: 言。餘是梵言。若悉翻漢語者曰大日除暗
T2217_.59.0572a05: 遍明成正覺者神變加持經帝釋王。若具梵
T2217_.59.0572a08: 摩訶毘盧遮那勃陀悉地
T2217_.59.0572a10: 地三菩提。一本開題云勃陀悉地。抄准漢
T2217_.59.0572a11: 名云悉地三菩提。一本開題梵語法故云
T2217_.59.0572a12: 佛成也。勃陀三菩提梵語廣略歟。別本祕
T2217_.59.0572a13: 記等。尾三菩提者。尾字成梵名歟。問。大日
T2217_.59.0572a14: 即佛。何更云成佛耶。答。雜問答云。問
T2217_.59.0572a15: 大日是即法身。何故更次云成佛。答。此
T2217_.59.0572a16: 有三意。一大日指今果。成佛指昔事。謂大
T2217_.59.0572a17: 日世尊顯昔成佛之初事。故云大日正覺。二
T2217_.59.0572a18: 大日者此衆生本覺也今了此本覺故云大
T2217_.59.0572a19: 日成覺。三者大日世尊令衆生成佛故云大
T2217_.59.0572a21: 歟。意指本有云初事指修顯云今果。第
T2217_.59.0572a22: 二釋反之。本覺云大日顯得云成佛。故上
T2217_.59.0572a23: 二約自利後一據利他耳。又此題有二意。
T2217_.59.0572a24: 堅約句義者句句含攝四身等。横就字義
T2217_.59.0572a25: 則字字各含人法喩矣。初竪義者。開題云。
T2217_.59.0572a26: 大毘盧遮那者自性法身即本有本覺理身。
T2217_.59.0572a27: 次成佛者受用身。此有二種。一自受用。二他
T2217_.59.0572a28: 受用。修得始覺智身。神變者他受用應身即
T2217_.59.0572a29: 變化法身。加持者等流身即是三界六道隨
T2217_.59.0572b01: 類身。若接四爲三者。神變加持合爲一。即
T2217_.59.0572b02: 法應化三身。如次可知。又配三大釋者。
T2217_.59.0572b03: 大＊毘盧遮那者體也。成佛者相也。神變加持
T2217_.59.0572b05: 身。又有含他受用義故。或此則報身中他受
T2217_.59.0572b06: 用也。他受用是用大故。但第二身中他受用
T2217_.59.0572b07: 是自證中化他歟。故疏指成佛云自證三菩
T2217_.59.0572b08: 提。故五祕密經云。＊毘盧遮那自受用身及大
T2217_.59.0572b10: 智身可思之。又三身時神變加持爲一者。
T2217_.59.0572b11: 三身時等流又應化攝故。故起信論三身章
T2217_.59.0572b12: 云。隨於六道各見不同種種異類。非受樂
T2217_.59.0572b14: 字是體大＊毘盧遮那四字即相大。成佛神變
T2217_.59.0572b15: 加持即用大。又大＊毘盧遮那倶屬體大。成
T2217_.59.0572b16: 佛二字即相大。神變加持用大也。又或大之
T2217_.59.0572b17: 一字是總。＊毘盧遮那神變等是別。體相用
T2217_.59.0572b18: 三句皆大故。約三身者大＊毘盧遮那即法
T2217_.59.0572b19: 身。成佛即報身神變加持應化身。又或大屬
T2217_.59.0572b20: 法身。＊毘盧遮那成佛倶是報身。神變加持
T2217_.59.0572b21: 即應化身。或可大之一字即通三身。所謂大
T2217_.59.0572b23: 前釋三身或同或異。初釋同前後二異彼。
T2217_.59.0572b24: 三大與彼異。彼如次配三身句。故今法身
T2217_.59.0572b25: 句開禮相報應句合爲用大。故且准起信
T2217_.59.0572b26: 論等中理法身爲體智身自受爲相他受變
T2217_.59.0572b27: 化爲用者。抄初釋。理智二身爲法身他受
T2217_.59.0572b28: 爲報身。第二釋開理身別立自他二受合
T2217_.59.0572b29: 爲報歟。大師釋自他合爲相大者。約受用
T2217_.59.0572c01: 義同且以用大他受屬相大歟。或於智身
T2217_.59.0572c02: 約自證化他歟。後横義者。開題云。人法具
T2217_.59.0572c03: 擧法譬圓備。所以者何。若言人則是人也。一
T2217_.59.0572c04: 一字人種子故。言法則悉法也。一一字皆法
T2217_.59.0572c06: 私云。此中以淺顯深者。字相名淺世間所
T2217_.59.0572c07: 用故。字義名深出世所用故。是則以世間字
T2217_.59.0572c08: 相顯出世字義。與以喩顯法其義相同。故
T2217_.59.0572c10: 之。問。四種身無棋義人法喩無竪義耶。
T2217_.59.0572c11: 答。有之。故
抄第一云。私又云。毘盧
T2217_.59.0572c12: 遮那成佛通自性及受用神變加持倶變化
T2217_.59.0572c13: 等流也。又義大毘盧遮那神變加持者。通云
T2217_.59.0572c14: 自性身乃至又通等流身。凡四種法身通有
T2217_.59.0572c15: 自利利他二義。付之有二意趣。一者云自
T2217_.59.0572c16: 利四身皆自利也。云利他四身皆利他也
T2217_.59.0572c20: 喩也。成佛人也。神變法也。餘通三歟。密嚴
T2217_.59.0572c21: 院抄云。四種法身諸法有重重義。各各横
T2217_.59.0572c22: 則自利。竪則利他。自性身能加持自利之位。
T2217_.59.0572c23: 餘三身是所加持利他之身也。又互相望有
T2217_.59.0572c24: 自利利他能加持所加持之義。又付法相承
T2217_.59.0572c26: 淺深故各各有竪義。又四身互説法互受法
T2217_.59.0572c27: 樂故互有能所加持自他利義也。又大日
T2217_.59.0572c28: 金薩等付法相承又自性受用等次第歟。又
T2217_.59.0572c29: 以今題配三部三點等者。智證心目云。大
T2217_.59.0573a01: 是唐翻梵言摩訶則大一法界之總體三部
T2217_.59.0573a02: 是深之祕處。且含三義。謂大多勝也。正當
T2217_.59.0573a03: 三部。阿字不變爲深大理。沙字離染爲廣多
T2217_.59.0573a04: 智。縛字離壞爲殊勝用。皆在一心非多非
T2217_.59.0573a05: 少。阿字之故其體大也。沙字之故其相大也。
T2217_.59.0573a06: 縛字之故其用大也。○斯則三點之祕府五
T2217_.59.0573a07: 智之幽關矣。○毘盧遮那是阿字理點。一切
T2217_.59.0573a08: 諸法本不生故。成佛是沙字智點。一切諸法
T2217_.59.0573a09: 無梁著故。神變加持者是縛字用點。一切諸
T2217_.59.0573a10: 法離言説故。不生而生故現法界宮。無梁而
T2217_.59.0573a11: 梁故具五大色。離言而言故説三三昧耶。所
T2217_.59.0573a12: 謂不生即是寂滅義。離梁即蓮華義。離言則
T2217_.59.0573a13: 金剛義。體不生故妙理不極。相離梁故眞智
T2217_.59.0573a14: 無窮。用離言故化道無盡。是以摩訶之體無
T2217_.59.0573a15: 處不遍。摩訶之相無法不圓。摩訶之用無
T2217_.59.0573a16: 行不滿。居性寂之極地包法界之體用即
T2217_.59.0573a17: 土即身無異無相。故題大毘盧遮那成佛神
T2217_.59.0573a19: 梵音毘盧遮那等者。抄云。毘云遍盧遮那云
T2217_.59.0573a21: 頂經義決云。梵音毘盧遮那此翻最高顯廣
T2217_.59.0573a22: 眼藏如來。○先有翻爲遍照王如來也。又
T2217_.59.0573a24: 題云。毘盧遮那者或云日之別名。除暗遍
T2217_.59.0573a25: 照爲義。或云光明遍照。或説高顯廣博。並
T2217_.59.0573a27: 那梵語中含最高顯廣眼藏遍照王大日之
T2217_.59.0573a28: 義。開題意毘盧遮那之漢語幷出大日除暗
T2217_.59.0573a29: 遍明。除暗遍明即遍照王也。且略最高顯廣
T2217_.59.0573b01: 眼藏耳。然疏意大日遍照王爲今要也。故
T2217_.59.0573b03: 是日之別名等者。義釋云。毘盧遮那者此翻
T2217_.59.0573b05: 云朱明大明陽烏等。今亦如是。或云普光
T2217_.59.0573b07: 那是除暗遍明義。日有數名之中其一故云
T2217_.59.0573b09: 也。師云。日即別名。對月星等故。毘盧遮
T2217_.59.0573b10: 那又翻日故云日別名也。私云。於今題有
T2217_.59.0573b11: 總別二名。大爲總通日乃至加持故。日等
T2217_.59.0573b12: 爲別日成佛等其義別故。開題云。此大字普
T2217_.59.0573b15: 者以初彰後耳。又義日有多梵名。毘盧遮
T2217_.59.0573b16: 那阿儞地也等也。毘盧遮那是其一故云別
T2217_.59.0573b17: 名歟
T2217_.59.0573b18: 然世間日等者。抄云。疏然世間至而無所増
T2217_.59.0573b19: 等者總有三喩。○此之三喩前一是相大次
T2217_.59.0573b20: 一是用大後一是體大。又初是報身次是化
T2217_.59.0573b22: 義耶。答。略有三義。一除暗遍明之義。二
T2217_.59.0573b23: 能成衆務之義。三光無生滅之義。間。即以
T2217_.59.0573b24: 此三比佛徳何。答。除暗之義比佛惠光遍
T2217_.59.0573b25: 一切處作大明照。二成務之義比佛日光
T2217_.59.0573b26: 開發衆生種種善根。三常照之義比佛三昧
T2217_.59.0573b28: 抄意以除暗遍明義爲通三義之總句。然
T2217_.59.0573b29: 已下爲別釋故。問答意以彼句屬別説。初
T2217_.59.0573c01: 義名除暗遍明義故。故知即除已下爲別
T2217_.59.0573c02: 説以上爲總標。二義中後義爲勝。然世間
T2217_.59.0573c03: 已下文除暗遍明外更無別義故。所以遍一
T2217_.59.0573c05: 非無理。第二義云如來日光遍照法界等。
T2217_.59.0573c06: 第三釋云猛風吹雲日光顯照。倶是除暗遍
T2217_.59.0573c07: 明義也。然字非無起盡。但於初文無別
T2217_.59.0573c08: 義者以總爲別。猶如藏識割字中立總相
T2217_.59.0573c09: 大識矣。以如下三義總結兼通妨難也。或
T2217_.59.0573c10: 不可爲喩結初義故云則不如是。少分相
T2217_.59.0573c11: 似結後二義故云亦復如是也。問。疏第十
T2217_.59.0573c12: 四云。毘盧遮那者如日出于世能除暗冥
T2217_.59.0573c13: 能成就一切衆生所有事業大地所生之類
T2217_.59.0573c14: 無不蒙益。此實相自然大惠之日亦復如
T2217_.59.0573c15: 是。若有衆生了知自證如猛風吹雲日月
T2217_.59.0573c16: 出現亦有如是功力。普於法界中而作大
T2217_.59.0573c18: 盧遮那義上已釋之。今更釋所謂毘盧遮那
T2217_.59.0573c19: 者日也。如世間之日能除一切暗冥而生
T2217_.59.0573c20: 長一切萬物成一切衆生事業今法身如來
T2217_.59.0573c21: 亦復如是。故以爲喩也。然世間之日則有
T2217_.59.0573c22: 方分則有照外則不能照内明在一邊即
T2217_.59.0573c23: 不及一邊雖能照於晝日而光不及夜。今
T2217_.59.0573c24: 如來日則不如是遍照内外無有方分晝
T2217_.59.0573c25: 夜之別圓明常住。一切衆生若得此日出時
T2217_.59.0573c26: 能生長一切如來善根行如來事。世間之日
T2217_.59.0573c27: 不可爲喩。但得少分故加以摩訶之名也
T2217_.59.0573c29: 義亦云大日義。如世間日照一邊不照一
T2217_.59.0574a01: 邊照晝不照夜照一世界不照餘世界。
T2217_.59.0574a03: 此等文釋毘盧遮那或二義或一義。若爾
T2217_.59.0574a04: 何以三義配三大三身。況上釋題以毘盧
T2217_.59.0574a05: 遮那句爲體大法身。非前後相違乎。答。凡
T2217_.59.0574a06: 三身三大義非無起盡。初釋云如來智惠
T2217_.59.0574a07: 日光。報身自受用智也。又起信論中相大功
T2217_.59.0574a08: 徳云大智惠光明義。故次釋但云如來日光。
T2217_.59.0574a09: 凡如來雖通三身今名化身歟。大師釋云。
T2217_.59.0574a10: 去成正覺故云如去。來化生故云如來
T2217_.59.0574a12: 益歟。應身用大釋論判文故。後釋云。佛心
T2217_.59.0574a13: 之日。心是名理體日又光所依故法身義分
T2217_.59.0574a14: 明也。起信論中明體大無増減義。依此等
T2217_.59.0574a15: 意成此廢立歟。問答釋又不可違此旨
T2217_.59.0574a16: 矣。疏下卷釋眞應二身體用分別意歟。智身
T2217_.59.0574a18: 現文幷圓明常住句顯法身體大義歟。陀羅
T2217_.59.0574a19: 尼釋但示法身義歟。次至違題釋者配當
T2217_.59.0574a20: 隨宜不可局定。或今三身是大日三身故
T2217_.59.0574a21: 無違。故大師釋云。釋迦三身大日三身各各
T2217_.59.0574a23: 故除暗遍明爲先。相是顯了義故相大居初。
T2217_.59.0574a24: 化用從報相起故次有。相用終歸法身體
T2217_.59.0574a25: 故後擧之。又或云。大日三身即胎藏三部曼
T2217_.59.0574a26: 荼也。佛部爲中金部爲左蓮部爲右。蓮法
T2217_.59.0574a27: 身理也。金報身智也。佛理智冥合應身也。理
T2217_.59.0574a28: 智相應故云應。非隨機應現義也。今曼荼
T2217_.59.0574a29: 向西故金佛蓮如次南中北次第也。可思
T2217_.59.0574b01: 之
T2217_.59.0574b02: 復次日行等者。鈔云。日行者日之行度也。閻
T2217_.59.0574b03: 浮提者正云閻浮那提。即是林名。今就省
T2217_.59.0574b06: 之通名。木是衆樹之總稱。草叢爲叢。木叢
T2217_.59.0574b08: 世間衆務等者。世間工巧等衆務又依日光
T2217_.59.0574b09: 作此事闇中難成故
T2217_.59.0574b10: 遍照法界者。法界是六大法界體實智所照
T2217_.59.0574b13: 界境即權智所縁也。意云。照了十界衆生
T2217_.59.0574b14: 令開發種種善根也。或事理不二法界。即
T2217_.59.0574b15: 不二智所照也。疏第三云。界有三種。所謂
T2217_.59.0574b16: 法界心界衆生界。離法界無別衆生界。衆
T2217_.59.0574b17: 生界即是法界。離心界無別法界。法界即
T2217_.59.0574b19: 乃至世間出世間等者。順世違世事業云世
T2217_.59.0574b20: 間出世。簡違理事故云殊勝也。上種種善
T2217_.59.0574b21: 根者即是歟。疏第十六云。若得此日出時
T2217_.59.0574b23: 切如來善根釋無量衆生種種善根也。謂
T2217_.59.0574b24: 開發衆生善是生長如來善之義也。又修
T2217_.59.0574b25: 世出世殊勝事業即行如來事也。疏第七
T2217_.59.0574b26: 云。謂佛菩薩縁覺聲聞四種皆名出世三昧。
T2217_.59.0574b28: 鑰下云。已上三心皆世間心。第四唯蘊已後
T2217_.59.0574c01: 知。但十心中違理心是前譬説中世間衆務
T2217_.59.0574c02: 故今不取之。故論云。謂凡夫執著名聞利
T2217_.59.0574c04: 義也
T2217_.59.0574c05: 又如重陰昏蔽等者。祕藏記云。雲霧弊日
T2217_.59.0574c06: 月雲霧披而見日月非日月今更生。是密
T2217_.59.0574c07: 教顯本有之喩也。非顯教所説六度爲因
T2217_.59.0574c09: 大惠之日亦復如是。若有衆生了知自證
T2217_.59.0574c10: 如猛風吹雲日月出現。准此文今猛風類
T2217_.59.0574c11: 自然大惠歟。然今取所證理法身體也
T2217_.59.0574c12: 無明煩惱戲論重雲者。准摩訶衍論無明是
T2217_.59.0574c13: 智礙煩惱即煩惱礙也。故論疏云。根本無
T2217_.59.0574c15: 二。故彼論中九種心量云戲論妄識。故二礙
T2217_.59.0574c17: 究竟諸法實相三昧者。疏第十六釋等至三
T2217_.59.0574c18: 昧云。佛入所以此三昧者佛住畢竟無相
T2217_.59.0574c19: 寂滅之法以大悲故令無量衆生得見此
T2217_.59.0574c20: 大悲胎藏微妙之法。即是於無相中而現有
T2217_.59.0574c21: 相。雖復有相而從因縁生即不生義同於
T2217_.59.0574c23: 三昧歟。大日入此三昧了知自證法也。故
T2217_.59.0574c25: 卷中云了知自證此意矣智證大師釋云阿
T2217_.59.0574c26: 闍梨云。實相爲理三昧爲定圓明爲智。自
T2217_.59.0574c28: 心之日亦復如是。究竟諸法實相三昧圓明
T2217_.59.0575a01: 大日是過刹塵四法身也。開題二説分明。故
T2217_.59.0575a02: 疏意亦然。佛心之言無簡別故。圓明無際
T2217_.59.0575a03: 顯四法身無邊際故。故抄以日三喩配報
T2217_.59.0575a04: 化法三身也。何况聲字義四法身皆名大日
T2217_.59.0575a06: 大無増減義。抄又配法身體大。大師釋光
T2217_.59.0575a07: 無生滅義。何引抄釋而成今文通四身義
T2217_.59.0575a08: 乎
T2217_.59.0575a09: 加以大名等者。雜問答。云問。一端如何佛惠
T2217_.59.0575a10: 光明勝日天光等耶。答。世日光方分有限。
T2217_.59.0575a11: 但如來光遍一切處。又日天光増益世間。其
T2217_.59.0575a14: 大字起盡顯矣。推後義云。世間日約隱顯。
T2217_.59.0575a15: 雖無生滅實是有爲法故生滅體也。佛日
T2217_.59.0575a16: 不爾故也。依問答釋名一字屬下句可讀
T2217_.59.0575a18: 文可屬上句矣。更一解云。以水精向日
T2217_.59.0575a19: 光取火決定矣。佛日應現衆生信水無疑
T2217_.59.0575a20: 故云大日歟
T2217_.59.0575a21: 成佛者具足等者。鈔云。成謂成就。佛謂覺者。
T2217_.59.0575a24: 法爾所成爲大成就因縁所生爲小成就。法
T2217_.59.0575a25: 爾三世常恒成就時長故云大。因縁生滅無
T2217_.59.0575a26: 常成就時短故云小成也。具足梵音等者。
T2217_.59.0575a27: 問。佛陀是覺者即人也。菩提是智即法也。人
T2217_.59.0575a28: 法既別。何爲一語存略乎。故下云。約佛陀
T2217_.59.0575b01: 何。答。或云。
約體文是一約轉
T2217_.59.0575b02: 聲即異。故上下各據一義歟。故大師釋云。
T2217_.59.0575b03:一字之轉。名覺曰知○
T2217_.59.0575b05: 本覺十義中覺知分爲二義。故今又正覺正
T2217_.59.0575b06: 知但爲三菩提義。正是三漢號故可悉之。
T2217_.59.0575b07: 或云。一一字皆具人法喩故爲一語存略
T2217_.59.0575b08: 何失
T2217_.59.0575b09: 謂以如實智等者。智度論第二云。佛陀秦云
T2217_.59.0575b10: 智者。知何等法。知過去未來現在衆生數
T2217_.59.0575b11: 非衆生數法有常無常等一切諸法菩提樹
T2217_.59.0575b13: 歟。法應雖異隨義轉用歟。例如以大品經
T2217_.59.0575b14: 文證即身成佛矣。或又今教釋迦即為即
T2217_.59.0575b15: 身成佛之佛故。故菩提心論云。一切義成
T2217_.59.0575b17: 者應通權實二智。正覺正知稱無簡別故。
T2217_.59.0575b18: 又菩提攝四智。此四智通根本後得故。故
T2217_.59.0575b19: 慈恩釋云。三智通眞俗。成事智非眞。此
T2217_.59.0575b21: 根本智。云實智故。若如所縁者可後得
T2217_.59.0575b22: 智。事法故。爾者如何。答。後得智又不妄
T2217_.59.0575b23: 倒故云如實也。深教正智又云縁俗故。故
T2217_.59.0575b25: 法究竟實際常不壞相歟。故下釋一切智
T2217_.59.0575b26: 云。非但遍知一切法亦知是法究竟實際
T2217_.59.0575b29: 智知諸法究竟平等實際歟。＊若爾唯根本
T2217_.59.0575c02: 神變加持等者。開題云。神變者不測曰神
T2217_.59.0575c04: 用變是智之所了。又神即神通變即變化。倶
T2217_.59.0575c07: 之用故同抄第二義歟。心與智同體異名
T2217_.59.0575c08: 故。或心廣故兼悲及定歟。開題云。法佛如
T2217_.59.0575c10: 寺抄云。今神變者三種幻之中不思議幻也。
T2217_.59.0575c12: 此又智用也。三種幻中等者。疏第三所明三
T2217_.59.0575c14: 幻云。且如行者於瑜伽中以自心爲感以
T2217_.59.0575c15: 佛心爲應感應因縁即時毘盧遮那現所喜
T2217_.59.0575c17: 爲神變證耶。答。抄第一云。神變上即有
T2217_.59.0575c18: 加持用故神變即加持。又神變即能發三種
T2217_.59.0575c19: 神變。加持即所發三種表業。是神變之加持
T2217_.59.0575c21: 爲能發神變爲所發。所以依感應因縁而
T2217_.59.0575c22: 示現身語故。問。神變有幾種耶。答。開題
T2217_.59.0575c23: 云。此神變無量。大分爲四。一下轉神變。二
T2217_.59.0575c24: 上轉神變。三亦上亦下神變。四非上非下
T2217_.59.0575c27: 云。加持者往來渉入爲加接而不散爲持。
T2217_.59.0575c29: 祕藏記云。加者諸佛護念持者我自行○諸
T2217_.59.0576a01: 佛以悲願力放光加被衆生。是謂諸佛護
T2217_.59.0576a04: 云。言加持者加謂加被持謂任持。佛以神
T2217_.59.0576a06: 者身爲加持物。又前文以悲願力等爲其
T2217_.59.0576a07: 物也。鈔意能變能化神變通爲其物耳。
T2217_.59.0576a08: 問。加者往來渉入。持者攝而不散。入我者
T2217_.59.0576a09: 彼來入我即來渉入也。我入者我往入彼即
T2217_.59.0576a10: 往渉入也。若爾可謂加即入我我入攝而不
T2217_.59.0576a11: 散之義入我我入之中無有。更非持即入我
T2217_.59.0576a12: 我入。何云加持即入我我入耶。答。彼來入
T2217_.59.0576a13: 我我有攝而不散義。我往入彼彼亦具其
T2217_.59.0576a14: 功焉。語約義周故云加持者○即入我我入
T2217_.59.0576a16: 大悲與衆生信心。佛日之影現衆生心水曰
T2217_.59.0576a18: 意又同記能化所化感應道交謂之加持也。
T2217_.59.0576a19: 所謂諸佛是能加即所持。衆生又所加即能
T2217_.59.0576a21: 則擧能加能持義顯所持所加義耳
T2217_.59.0576a22: 舊譯或云等者。要義云。當知疏言舊譯或云
T2217_.59.0576a23: 神力所持者。此出神變加持之古語也。神
T2217_.59.0576a24: 變曰神力。加持曰所持。然此所持唯所非
T2217_.59.0576a25: 能唯持闕加。次言或云佛所護念者。此出
T2217_.59.0576a26: 加持之古語非謂神變也。故開題云。加持
T2217_.59.0576a28: 加被但加非持。故此文云加被衆生是謂護
T2217_.59.0576b01: 所護念偏有加義闕持義。故祕藏記云。加
T2217_.59.0576b03: 然此自證三菩提等者。鈔云。然者然前起後
T2217_.59.0576b05: 之自證不從他得也。故下疏云。如是自證
T2217_.59.0576b07: 爾時執金剛祕密主白佛言。希有世尊。説此
T2217_.59.0576b08: 諸佛自證三菩提。不思議法界超越心地。以
T2217_.59.0576b09: 種種方便道爲衆生類如本性信解而演
T2217_.59.0576b11: 故住於自在神力等可釋以種種方便以下
T2217_.59.0576b12: 文。問。若爾説此諸佛自證等今經説會。以
T2217_.59.0576b14: 答。凡自證三菩提位是菩提實義五言斷無
T2217_.59.0576b15: 説十心寂不行。何有説法義乎。故疏二十
T2217_.59.0576b16: 云。自證之法則不能度人。此處微妙寂絶
T2217_.59.0576b21: 次下云以方便而説斯則今經説會也。但
T2217_.59.0576b22: 經文説此自證者由方便説自證也。非
T2217_.59.0576b23: 謂自證位説自證法也。故疏第三釋此經
T2217_.59.0576b26: 便故乃能説此諸佛自證三菩提。所謂自心
T2217_.59.0576c01: 趾動足皆依於地菩薩亦如是依心進行故
T2217_.59.0576c03: 有所依故未名正遍知。如來已度此微細
T2217_.59.0576c05: 雖究竟寂滅不可言宣而能以種種方便
T2217_.59.0576c06: 道爲衆生類如本性信解而演説法。即是
T2217_.59.0576c08: 云由具方便故乃能説此諸佛自證等。定知
T2217_.59.0576c09: 住神力加持説此自證法云今經也。若自
T2217_.59.0576c10: 證位有説法何云若我但住如是境界不能
T2217_.59.0576c11: 以是蒙益乎。問。今經自受法樂説實行隔
T2217_.59.0576c12: 聞。故大師云。自性受用佛自受法樂故與自
T2217_.59.0576c15: 就中疏釋種種方便等文云。即是領解一切
T2217_.59.0576c17: 以方便説法非爲瑞相加持乎。答。無盡莊
T2217_.59.0576c18: 嚴之迹雖依上文其意異矣。隨義轉用聖教
T2217_.59.0576c19: 常習歟。所以自性身有本地加持二義。以
T2217_.59.0576c20: 加持身自受法樂説而領解本地無相之自
T2217_.59.0576c21: 證也。況復經中隣此文云次説修眞言行
T2217_.59.0576c23: 縁品也。領解豈非指住心品説乎。又疏次
T2217_.59.0576c24: 文云。不思議法界即喩蓮華臺種種方便道
T2217_.59.0576c26: 本地之身花臺之體超八葉絶方處。非有
T2217_.59.0576c27: 心之境界。唯佛與佛乃能知之。爲念本誓
T2217_.59.0576c28: 開示大悲藏普引衆生入佛惠故○若離
T2217_.59.0576c29: 方便如來本地尚不可説。何況以示人耶。
T2217_.59.0577a01: 不可爲諸上首等菩薩説。何況流入生死
T2217_.59.0577a02: 中耶。以此方便同於大空而現衆像。○
T2217_.59.0577a04: 體。本地身尚爲金剛手等不説之。現八葉
T2217_.59.0577a05: 已外方便身作四重圓壇説今經也。但有
T2217_.59.0577a06: 心菩薩是擧顯人歟。或又自性所成眷屬假
T2217_.59.0577a07: 示現此儀歟。例如瑜祇經遍照如來與自
T2217_.59.0577a08: 性所成眷屬倶説之然至瑜祇成就品説
T2217_.59.0577a09: 一字心之明云會中有一障者忽然而現
T2217_.59.0577a11: 皆現不知相歟。疏二十卷云爲諸上首等諸
T2217_.59.0577a12: 菩薩説又爾也。到於實際從果向因人何
T2217_.59.0577a13: 非境界乎。又經文爲衆生類者未來衆生也。
T2217_.59.0577a14: 故次下擧具縁品所化云。爲滿足彼諸未
T2217_.59.0577a16: 受用等加持身。更現加持身文證安在乎。
T2217_.59.0577a17: 答。疏第三云。然以加持力從佛菩提自證
T2217_.59.0577a19: 身非受用等也。具如下辨
T2217_.59.0577a20: 現覺諸法本初不生等者。此有二點。一云現
T2217_.59.0577a21: 覺諸法本初不生。意云本有始覺顯得本有
T2217_.59.0577a22: 本覺也。一云現覺之諸法本初不生也本覺
T2217_.59.0577a23: 之覺也。意云。凡夫見聞覺知諸法即本初不
T2217_.59.0577a25: 六釋菩提實義云。我覺本不生者。謂覺自
T2217_.59.0577a26: 心從本以來不生即是成佛。而實無覺無
T2217_.59.0577b02: 言行者如是見心性時即是見正覺兩足
T2217_.59.0577b03: 尊。永離邪倒名之爲正。以此正知見現
T2217_.59.0577b05: 不壞不斷不生不滅無始無終之義。此則法
T2217_.59.0577b06: 爾所成之成非因縁所生之成。文云我覺本
T2217_.59.0577b09: 是正覺正知之義。非因縁所生之覺。是法然
T2217_.59.0577b10: 所得之覺。故文云法佛自然智已離一切暗
T2217_.59.0577b12: 等本來是佛。何流轉生死乎答。疏六釋
T2217_.59.0577b13: 菩提實義文云。一切衆生不解如是常寂
T2217_.59.0577b15: 能自出。今雖聞正法音還於種種有爲事
T2217_.59.0577b20: 無取捨知所執無耳。故疏第十一云。又復
T2217_.59.0577b28: 是處言語盡竟心行亦寂者。疏第六云。出過
T2217_.59.0577c01: 語言道者即是。從此已下皆是轉釋阿字
T2217_.59.0577c02: 問覺本不生即是佛。佛自證之法非思量
T2217_.59.0577c03: 分別之所能及亦不可傳授與人。智度謂
T2217_.59.0577c05: 十智力故號三菩提唯惠害無明自性離
T2217_.59.0577c07: 云。此自證境界出過語言道以知自證非
T2217_.59.0577c08: 可宣説而授與人住如此智故得如來
T2217_.59.0577c10: 心行亦寂。上引第三文下引第六文。可知
T2217_.59.0577c11: 之
T2217_.59.0577c12: 若離如來威神之力等者。疏第六云。本者即
T2217_.59.0577c13: 是如來自證之地住大涅槃。若捨加持神力
T2217_.59.0577c15: 四云。若作深祕釋者如來妙嚴之相法爾無
T2217_.59.0577c21: 宗未究竟修生菩薩歟。雜問答云。十地以還
T2217_.59.0577c22: 者是即從因向果之人。所以云不知彼内證
T2217_.59.0577c25: 無有缺減。以於眞言體相不如實覺故
T2217_.59.0577c27: 地生死不知矣。瑜祇經云。皆以微細法身
T2217_.59.0577c28: 祕密心地超過十地身語心金剛各於五
T2217_.59.0578a01: 智光明峯杵出現五億倶胝微細金剛遍滿
T2217_.59.0578a02: 虚空法界。諸地菩薩無有能見倶不覺知
T2217_.59.0578a04: 論第九云。是法性身滿十方虚空相好莊嚴
T2217_.59.0578a07: 死不知也。又疏第二十云。若離方便如來
T2217_.59.0578a08: 本地尚不可説。何況以示人耶。不可爲諸
T2217_.59.0578a10: 文久已通達金剛手等假現此相云十地菩
T2217_.59.0578a11: 薩也。疏第三釋支分生云。出無量十住諸
T2217_.59.0578a13: 死中者取生死中人耳。二教論上云。自性
T2217_.59.0578a14: 受用佛自受法樂故與自眷屬各説三密門
T2217_.59.0578a18: 第十地滿心攝故今十地菩薩也。二乘凡夫
T2217_.59.0578a19: 同今生死中人也。釋論中以二乘接邪定
T2217_.59.0578a20: 故
T2217_.59.0578a22: 云。爾時毘盧遮那世尊本昔誓願成就無盡
T2217_.59.0578a23: 法界度脱無餘衆生界故一切如來同共集
T2217_.59.0578a25: 三云。以如來本行菩薩道時立如是誓願
T2217_.59.0578a26: 我當成就一切諸佛法界悉皆度脱無餘衆
T2217_.59.0578a27: 生界。今所願已滿。而應度衆生不盡。以衆
T2217_.59.0578a28: 生界無盡即是法界無盡也○以衆生界未
T2217_.59.0578a29: 得一切解脱即是法界未得遍滿成就。故
T2217_.59.0578b01: 如來勤修事業無有休息也。即以此本願
T2217_.59.0578b02: 因縁一切如來同共集會。○今將説滿足一
T2217_.59.0578b03: 切智智法門亦是諸佛大事因縁。以同一本
T2217_.59.0578b04: 誓同一法界故皆悉集會共以神力加持
T2217_.59.0578b06: 會者今經會座也。自性所成内大眷屬皆是
T2217_.59.0578b07: 到於實際人故亦云一切如來也。滿足一
T2217_.59.0578b08: 切智法門者今經骨目也。依事相更問大
T2217_.59.0578b09: 事因縁良有以也。當知翻往昔悲願住加
T2217_.59.0578b10: 持三昧現尊特中臺身説今經也。故云
T2217_.59.0578b11: 皆悉集會共以神力加持也。心王心數同住
T2217_.59.0578b12: 加持故云共也。依之當卷下文云。然以自
T2217_.59.0578b13: 在神力所加持故即從心王毘盧遮那現
T2217_.59.0578b14: 加持尊特身。爾時無量法門眷屬一一皆現
T2217_.59.0578b16: 云。然以如來加持故從佛菩提自證之徳
T2217_.59.0578b19: 然非謂自證位説今經耳。問。今世尊約本
T2217_.59.0578b20: 覺門則無始無終之性身也。又依顯得邊
T2217_.59.0578b21: 則一生頓證之理佛也。倶以不可云往昔
T2217_.59.0578b22: 悲願如何。答。若約本覺門依本有三身中
T2217_.59.0578b23: 應化用而義説歟。故瑜祇經云。常於三世
T2217_.59.0578b25: 本有義。非約時分前後歟。若據修顯邊
T2217_.59.0578b26: 且約一生前後作此説歟。又云望顯得今
T2217_.59.0578b27: 果指本有熏習云往昔歟。故問答云。謂大
T2217_.59.0578b29: 私云。本覺成佛故云昔成佛。斯則本初事故
T2217_.59.0578c01: 云初事也
T2217_.59.0578c02: 若我但住如是境界等者。雜問答云。如來往
T2217_.59.0578c03: 昔悲願力故住神力加持三昧爲諸衆生
T2217_.59.0578c05: 之法不能度人。何以故此處微妙寂絶出
T2217_.59.0578c06: 過心量。説何示人耶。故漸次流出漸入第
T2217_.59.0578c07: 一院次至第二院次至第三院。雖作如此
T2217_.59.0578c09: 如是境界者指上自證三菩提也。如來與我
T2217_.59.0578c10: 名異義同。如是境界與自證之法文別意
T2217_.59.0578c11: 一故。以不能度人釋則諸等二句。以三重
T2217_.59.0578c12: 流出文配示種種諸趣所喜見身。以此處
T2217_.59.0578c14: 是出過一切心地既文言相對分明也。故知
T2217_.59.0578c15: 今此文示説今經四重圓壇之儀式也。又
T2217_.59.0578c16: 第六云。本者即是如來自證之地住大涅槃。
T2217_.59.0578c22: 甚非也。所以者何示奇瑞是爲説今經先
T2217_.59.0578c23: 瑞也。然既自證位説今經更住加持瑞瑞
T2217_.59.0578c25: 益可足。何云住自證則不能蒙益乎。又
T2217_.59.0578c26: 下文云。如是自證之境説者無言觀者無見
T2217_.59.0578c28: 云。如來自證之智設以神力加持亦不可
T2217_.59.0579a01: 從菩提自證徳現八葉中胎藏加持身云
T2217_.59.0579a02: 住神力加持三昧。如此爲未來衆生示三
T2217_.59.0579a03: 重漫荼羅種種諸趣所喜見身爲同聞。疏第
T2217_.59.0579a04: 六云。三重＊漫荼羅所示種種類形皆是如來
T2217_.59.0579a06: 顯初二重歟。疏第三云第三重喜見隨類
T2217_.59.0579a07: 身之故説今經云所宜聞法也。解脱門所
T2217_.59.0579a08: 現知識傳此令未代衆生開悟故云開觀照
T2217_.59.0579a09: 門也。依之雜問答云。如來往昔悲願力故
T2217_.59.0579a10: 住於神力加持三昧爲諸衆生説祕密藏
T2217_.59.0579a11: 發即心菩提淨即心佛國見自心正覺證
T2217_.59.0579a13: 下卷三重流出文中＊臺爲自證外三院爲
T2217_.59.0579a14: 化他何同今經説會乎。又彼卷下文云。爲
T2217_.59.0579a15: 念本誓開示大悲藏○復以神力普現身
T2217_.59.0579a17: 力加持現三密遍滿生死。豈非對實行加
T2217_.59.0579a18: 持世界儀乎。又今文云普爲一切衆生擧
T2217_.59.0579a19: 實行也。又既云種種性欲所宜聞法何自
T2217_.59.0579a20: 受法樂説乎。況復疏第十二云。遍照佛刹者
T2217_.59.0579a21: 以此惠光普照無量法界一切有縁應度者
T2217_.59.0579a22: 無不普現其前以所喜見之身稱機説法
T2217_.59.0579a24: 所喜見身又加持世界教主耶。就中今云
T2217_.59.0579a25: 然此應化非能説主乎。答。凡三重流出是
T2217_.59.0579a26: 爲説今經集會儀式也故金剛頂經云自受
T2217_.59.0579a27: 用佛從心流出無量菩薩對遍照如來受
T2217_.59.0579a29: 毘盧遮那聖衆集會。皆住大悲願廣利有
T2217_.59.0579b02: 土文云。法界慓幟大蓮華王出現。如來法界
T2217_.59.0579b03: 性身安住其中隨諸衆生種種性欲令得
T2217_.59.0579b05: 生大蓮華如來住彼法界第一隨信解衆
T2217_.59.0579b07: 以隨諸衆生等文不可云受用等説。三身
T2217_.59.0579b08: 説文次下別説故具如聲字義釋矣。但至十
T2217_.59.0579b09: 二卷釋者所喜見身其體雖一自利利他義
T2217_.59.0579b10: 異故所謂在自性土爲同聞而自受法樂
T2217_.59.0579b11: 往加持世界隨機説法。故隨宜判釋。況復
T2217_.59.0579b14: 宮歟。又云金剛國土金剛界義歟。又於遍
T2217_.59.0579b15: 滿生死釋者。具釋云。此是毘盧遮那本地之
T2217_.59.0579b16: 身華臺之體。超八葉絶方所非有心之境
T2217_.59.0579b27: 方便既二重故異今文歟。次普爲一切衆生
T2217_.59.0579b28: 者。神力加持元意遠被未來機故云種種
T2217_.59.0579c01: 性欲等。故當卷下釋住心品九句問云。時
T2217_.59.0579c02: 金剛手爲令未來衆生具足方便無餘疑
T2217_.59.0579c04: 世時劣惠諸衆生○爲度彼等故隨順説
T2217_.59.0579c06: 生説如是自證之法彼等云何悟解而能
T2217_.59.0579c07: 進修耶。故偈次明設教之意云爲度彼等
T2217_.59.0579c09: 也。方便者今神力加持三昧也。既明設今
T2217_.59.0579c10: 教之意。指未來衆生云爲度彼等故。故知
T2217_.59.0579c11: 今設教本意專約未來衆生也。大師雜問答
T2217_.59.0579c12: 釋即此意矣。或又准聖位經彼等菩薩各説
T2217_.59.0579c13: 三密門者三重圓壇内大眷屬所説歟。佛菩
T2217_.59.0579c15: 云説種種性欲等各受法樂故云隨種種
T2217_.59.0579c16: 心行等也。然此應化者自性所成所喜見身
T2217_.59.0579c17: 也。非當經教主心王大日也。各説三密故
T2217_.59.0579c18: 應化。又非不能説而非説主耳。問。既所
T2217_.59.0579c19: 喜見身今經＊之聽衆也。教主説文何乎。又
T2217_.59.0579c20: 非從毘盧遮那等説全同下所擧瑞相文。何
T2217_.59.0579c21: 云非加持世界儀式乎。答。上所擧世尊住
T2217_.59.0579c22: 加持三昧是即今經教主也。疏第十四云以
T2217_.59.0579c24: 佛以加持力故用此字輪開示如來祕密
T2217_.59.0579c25: 内證之徳。由佛自在神力所加持。故因此
T2217_.59.0580a01: 萬荼羅莊嚴大會微妙之法。即是於無相中
T2217_.59.0580a03: 天甘露味假令種種方便爲未甞者説之
T2217_.59.0580a05: 相法身作種種名相加持令諸衆生以因
T2217_.59.0580a07: 第一具縁品云。諸佛自證三菩提超越心地。
T2217_.59.0580a10: 今經神力加持所説非本地自證説也。加持
T2217_.59.0580a11: 三昧若加持世界事自證位言語無。今經説
T2217_.59.0580a12: 會何處乎。但今釋文同瑞相文者瑞相土教
T2217_.59.0580a13: 主他受用已下三身也。彼即自性座席聽衆
T2217_.59.0580a14: 故其文同何失。又云即事而眞無有終盡
T2217_.59.0580a15: 顯自性所成眷屬之旨也。瑜祇經云。常於
T2217_.59.0580a17: 疏第三云。旦行者於瑜伽中以自心爲感
T2217_.59.0580a18: 佛心爲應感應因縁即時毘盧遮那現所喜
T2217_.59.0580a20: 三種幻中不思議幻也。准此文加持世界
T2217_.59.0580a21: 實行逮見義見如何。答。疏第六云。然諸行人
T2217_.59.0580a22: 若深入瑜伽境界三昧自當了了聽聞如正
T2217_.59.0580a24: 故云如正説等。以文言同勿亂自性加持
T2217_.59.0580a25: 二處矣
T2217_.59.0580a26: 然此應化非從毘盧遮那等者。經下文云。非
T2217_.59.0580a27: 從毘盧遮那佛身或語或意生。 一切處故
T2217_.59.0580a28: 起滅邊際不可得。而毘盧遮那一切身業一
T2217_.59.0580a29: 切語業一切意業一切處一切時於有情界
T2217_.59.0580b02: 經會座第三重變化身與無相法身無二無
T2217_.59.0580b03: 別之義也。釋迦是第三重外部主故上云諸
T2217_.59.0580b06: 法得益。但以加持世界教主成今經同聞
T2217_.59.0580b07: 者依其體同故。又三重聖衆皆雖同聞擧
T2217_.59.0580b08: 第三重顯初二重歟。例如下文中擧第一
T2217_.59.0580b09: 重執金剛顯第二三重耳。上文世尊住加
T2217_.59.0580b10: 持三昧示所喜見身等者。依經而毘盧遮
T2217_.59.0580b11: 那已下文。即是不生而生之謂也。今文非從
T2217_.59.0580b12: 等者生而不生之義也。智證大師釋云。然此
T2217_.59.0580b13: 應化非大日身或語或意生者據眞如體性
T2217_.59.0580b16: 是隱顯無異遍一切處無相法身故云邊
T2217_.59.0580b17: 際倶不可得也。故下釋云。所以無盡無邊
T2217_.59.0580b18: 際者以不異如來遍一切處常住不滅之
T2217_.59.0580b20: 毘盧遮那於三際中無生滅故。故大日經
T2217_.59.0580b21: 歎毘盧遮那三業云於一切處起滅邊際
T2217_.59.0580b23: 譬如幻師等者。此文上爾時世尊已下譬説
T2217_.59.0580b24: 也。幻師譬上世尊也。呪術力喩上大悲
T2217_.59.0580b25: 願力也。加持藥草類上住加持三昧也。能
T2217_.59.0580b26: 現種種未曾有事比所喜見身所宜聞法
T2217_.59.0580b27: 也。五情所對擬隨種種心行。悦可衆心同開
T2217_.59.0580b28: 觀照門也。若捨加持等二句顯然此應化已
T2217_.59.0580b29: 下文
T2217_.59.0580c01: 五情所對悦可衆心者。文意云。現種種未曾
T2217_.59.0580c03: 現未曾有事之五情所對而令悦可衆心
T2217_.59.0580c04: 義也。衆心者衆生心歟。或衆多心歟。五識
T2217_.59.0580c05: 唯縁實境。或通假境西方諸師異義也。但
T2217_.59.0580c06: 護法親光意唯縁實境。其故未轉依五識必
T2217_.59.0580c07: 託第八所變故。所變必有實用故。疏主未
T2217_.59.0580c08: 必決斷性相。學者隨宜可取義也。今且依
T2217_.59.0580c09: 護法意得文意者。幻師依呪術力加持
T2217_.59.0580c10: 藥草現種種未曾有事時五根五識雖縁
T2217_.59.0580c11: 本藥草同時意識迷亂而見種種未曾有事
T2217_.59.0580c12: 想有見色聞聲等作用。此五根爲門同時意
T2217_.59.0580c13: 識爲執故云五情所對。非直五識也。悦可
T2217_.59.0580c14: 者悦喜義。喜是意識相應受也可思之
T2217_.59.0580c15: 如來金剛之幻等者。合説也。縁謝即滅句以
T2217_.59.0580c16: 若捨已下合然此應化以下也。機興即生文
T2217_.59.0580c17: 以衆心已上合觀照門以上之意也。即事
T2217_.59.0580c18: 以下二句合於一切以下也。或又但於一切
T2217_.59.0580c19: 已下合説而顯餘歟。縁滅機生起滅義也。即
T2217_.59.0580c20: 事而眞等邊際不可得義也。如來金剛之幻
T2217_.59.0580c21: 者大疏抄云。即如來金剛之幻即智之用自
T2217_.59.0580c24: 金剛。法然不變故望機情云應幻。興謝隨
T2217_.59.0580c25: 時故。先師義云。四身皆法然本有故神變不
T2217_.59.0580c26: 改自性趣利他門。雖用加持自性敢不
T2217_.59.0580c27: 變。然則不異本地。應幻故云金剛幻。又名
T2217_.59.0580c28: 不思議幻。金剛即幻也。勿同如常報應如
T2217_.59.0580c29: 水月等耳。問。法然本有何有興謝異耶。
T2217_.59.0581a01: 答木幡義云。興謝本法然也。生滅即本有也。
T2217_.59.0581a02: 何同如常生滅義矣。故經云。生住等諸法常
T2217_.59.0581a04: 應化矣。故相應經云。常於三世不壞化
T2217_.59.0581a07: 爾隨縁二義也。上二句隨縁下二句法爾也。
T2217_.59.0581a08: 或云。今宗意約法體説四種法身皆是本有。
T2217_.59.0581a11: 若爾因縁生非法體乎。答。亦是法體。故疏
T2217_.59.0581a12: 第七云。法界即諸法之體以是言之因亦
T2217_.59.0581a14: 以彼三乘捨煩惱事更得菩提眞。顯一乘
T2217_.59.0581a15: 雖不捨煩惱相猶歸菩提體云眞也。今宗
T2217_.59.0581a16: 煩惱事相本是眞體故性相歴然云即事而
T2217_.59.0581a17: 眞。求異如常攝相歸性之義耳。故祕藏記
T2217_.59.0581a18: 云。顯教之中相常住者據攝相歸性可稱
T2217_.59.0581a19: 常住。依性相差別何稱常住耶。密教説性
T2217_.59.0581a21: 應具題云大廣博經等者。今加因陀羅王四
T2217_.59.0581a22: 字故云具題也。大廣博經者大毘盧遮那成
T2217_.59.0581a23: 佛經義歟。上具擧故恐文繁今略擧也。開題
T2217_.59.0581a24: 云。毘盧遮那者○或云光明遍照或説高顯
T2217_.59.0581a26: 那。此云翻最高顯廣眼藏如來○先有翻
T2217_.59.0581a29: 梵漢不同歟。答。抄云。梵語。因陀羅此云尊。
T2217_.59.0581b01: 帝釋者。帝之一字即是因陀羅梵語訛也。正
T2217_.59.0581b03: 帝王順天立號猶得梵名耳。釋者具足應
T2217_.59.0581b06: 語者既違開題。斯難依用耳。然開題意釋
T2217_.59.0581b07: 爲漢語。其意可思。法華玄賛云。梵云釋迦
T2217_.59.0581b11: 一切如來祕要之藏等者。教王經開題云。復
T2217_.59.0581b12: 次一切如來者具顯密二意。顯義十方三世
T2217_.59.0581b13: 一切諸佛名一切如來。是則各各衆生修如
T2217_.59.0581b14: 實道去成正覺來化衆生名如來也。密義
T2217_.59.0581b15: 五智佛名一切如來。聚一切諸佛共成五
T2217_.59.0581b16: 佛身故。此五佛則諸佛之本體諸法之根源。
T2217_.59.0581b18: 可通顯密。約後釋者應限密藏。兩部相
T2217_.59.0581b19: 望有互爲主伴義故。疏十四云。如來何故
T2217_.59.0581b20: 處此三昧。然亦非無因縁。正謂開示如來
T2217_.59.0581b22: 猶如千目爲釋天之主者。鈔云。言猶如千
T2217_.59.0581b23: 日者謂天帝威徳光明類于千＊日。如經
T2217_.59.0581b24: 云帝釋所有光明猶如千＊日等爲釋天之
T2217_.59.0581b26: 子義也。最勝王經第七云。乃至千眼帝釋王
T2217_.59.0581c01: 目者名目義也。疏文意如帝釋爲忉利天之
T2217_.59.0581c03: 入眞言門住心品者。抄云。又眞言門爲所入
T2217_.59.0581c04: 入爲能入。能入從所入以得名是眞言門
T2217_.59.0581c05: 之入名入眞言門。依主釋也。住心者。住謂
T2217_.59.0581c06: 安住令菩提等願不動故。心者靈明。是知見
T2217_.59.0581c07: 之眞實相故。又住是三昧。於三昧中即見
T2217_.59.0581c08: 自心○住是能住心是所住。能所相望作依
T2217_.59.0581c09: 主釋。又上入眞言門是因。住心是果。因果相
T2217_.59.0581c11: 義也。住心即所入法也。意入眞言門而住
T2217_.59.0581c14: 範義云。眞言者。梵云＊漫荼羅。是萬徳輪圓
T2217_.59.0581c15: 之壇也。即所入果也住心者十住心即能入
T2217_.59.0581c17: 入漫荼羅具縁品也。問。＊若住心爲能入
T2217_.59.0581c18: 者。釋此心云。所謂衆生自心品。即是一切
T2217_.59.0581c20: 二義。若約本有本覺是所入一切智果也。若
T2217_.59.0581c21: 約修生始覺亦能入續生心品也。大經要義
T2217_.59.0581c22: 第二云。謂住心者顯能住於所住心。故住
T2217_.59.0581c24: 心者可限六大中識大三密中意密乎。答。
T2217_.59.0581c25: 且依一意通三密六大歟。問。疏釋此心
T2217_.59.0581c27: 心品。又云智智。豈非三六隨一耶。如何。
T2217_.59.0581c28: 答。今宗意於顯乘一心無相理談六大本有
T2217_.59.0581c29: 義。是當宗超絶之談也。顯宗於色心隨一
T2217_.59.0582a01: 之心論能求所求二菩提心。眞宗六大本有
T2217_.59.0582a02: 體即能求菩提心又所求菩提心也。若菩提
T2217_.59.0582a03: 心局識大者。於顯乘一心論六大而彼六
T2217_.59.0582a04: 大中唯識大者。顯乘菩提心寛廣眞言菩提
T2217_.59.0582a05: 心狹少乎。故知菩提心通三密六大也。問。
T2217_.59.0582a06: 若爾通三六證安在乎。答。戒序釋所求菩
T2217_.59.0582a08: 通三密能求何局識大耶。能所一體故。故
T2217_.59.0582a13: 有情命＊阿者識大也。可思之。問。若爾者
T2217_.59.0582a14: 五大又可有縁慮義乎。答。云爾何失。三
T2217_.59.0582a15: 摩耶身既有情也。身語二密又有斷惑證理
T2217_.59.0582a17: 分都無可得之文。菩提心外無七微合成
T2217_.59.0582a18: 法故。問。三界唯心之義顯乘盛談也。雖然
T2217_.59.0582a19: 色法勿爲能求體乎。答。彼縁起色法歸一
T2217_.59.0582a20: 心本云三界唯心。今不爾。唯心本源性所
T2217_.59.0582a21: 色心法然本有也。豈同彼矣
T2217_.59.0582a22: 竊謂入住之義等者。般若寺抄云。意修行即
T2217_.59.0582a23: 此心。離心無修行之義。故擧心省行爲一
T2217_.59.0582a26: 云。私案入義兼修入者入修眞言門故。住
T2217_.59.0582a28: 轉成佛中修行唯局第二句。故即心具萬行
T2217_.59.0582b02: 兼修行也
T2217_.59.0582b03: 眞語如語不妄不異者。金剛般若經云。如來
T2217_.59.0582b04: 是眞語者實語者如語者不誑語者不異語
T2217_.59.0582b06: 約表立名下二依遮受稱也。或上標下釋。
T2217_.59.0582b07: 謂眞語是不妄義如語即不異謂也。故唯識
T2217_.59.0582b08: 論云。眞謂眞實顯非虚妄。如謂如常表無
T2217_.59.0582b10: 龍樹釋論謂之祕密號者。智論三十八云。佛
T2217_.59.0582b11: 法中有二諦。一者世諦二者第一義諦。爲世
T2217_.59.0582b12: 諦故説有衆生。爲第一義諦故説衆生無
T2217_.59.0582b13: 所有。復有二種。有知名字相有不知名字
T2217_.59.0582b15: 大師釋此文云。所謂密號名字相等義眞言
T2217_.59.0582b17: 歟
T2217_.59.0582b18: 舊譯云呪等者。大師字母釋云。云何呪陀羅
T2217_.59.0582b19: 尼。謂諸菩薩獲得如是持自在。由此自在
T2217_.59.0582b20: 加被能除有情災患。諸眞言句令彼章句
T2217_.59.0582b21: 悉皆第一神驗無所唐捐能除種種災患。
T2217_.59.0582b23: 此品統論經之大意者。鈔云。或以此品即
T2217_.59.0582b24: 爲當經之序品。如華嚴。故疏云經之大意
T2217_.59.0582b26: 果體正宗之本也。不同常途序品。三段即
T2217_.59.0582b27: 三密也。又横竪無礙序正不二也。可思之。
T2217_.59.0582b28: 開題云。今此經且約三部而釋。初如是等序
T2217_.59.0582b29: 分者當身密即佛部。示身無盡藏故。次爾
T2217_.59.0582c01: 時世尊至屬累終是語密即蓮華部。現語無
T2217_.59.0582c02: 盡藏故。信受等文是意密即金剛部。示意
T2217_.59.0582c03: 無盡藏故。序正雖異祕妙是一。身語不同平
T2217_.59.0582c05: 祕妙是一。入我我入三三平等云平等不異
T2217_.59.0582c06: 矣
T2217_.59.0582c07: 所謂衆生自心品等者。疏第七云。如來無礙
T2217_.59.0582c08: 知見在一切衆生相續中法爾成就無缺減。
T2217_.59.0582c09: 以於此眞言體相不如實覺故名爲生死
T2217_.59.0582c10: 中人。若能自知自見時即名一切知者一切
T2217_.59.0582c11: 見者。是故如是知見非佛自所造作亦非
T2217_.59.0582c13: 自心即是一切智智而如實覺知自心本有
T2217_.59.0582c15: 或本有菩提心云自心品即第八識也。故摩
T2217_.59.0582c17: 如云自心品即第九識。故起信論云。一切
T2217_.59.0582c19: 菩提心義即東因也。即是一切智智者中臺
T2217_.59.0582c20: 第五A+uH 字具足方便智義也。即字顯發心即
T2217_.59.0582c21: 到義也。如實了知兼行證入三字義歟。依
T2217_.59.0582c22: 後義者第九唵摩羅中因義也。此識即法界
T2217_.59.0582c23: 體性智故云即是一切智智也。圓鏡力故實
T2217_.59.0582c24: 覺智文有二義。謂阿閦大圓大日大圓也。可
T2217_.59.0582c25: 思之。又或人云。六道輪迴衆生汎爾起善
T2217_.59.0582c26: 惡無記等三性心也。煩惱妄心本輪圓具徳
T2217_.59.0582c27: 故。又衆生自心品者准密嚴院釋。＊接略則
T2217_.59.0582c28: 八九十三識舒廣則無量心識也。如實了知
T2217_.59.0582c29: 者。准大師釋竪有十重淺深横示塵數廣
T2217_.59.0583a01: 多矣
T2217_.59.0583a02: 自心發菩提等者。此中自心等四句如次
T2217_.59.0583a03:
因行證入四字義也。發起等二句第
T2217_.59.0583a04: 五方便具足AM+uH 字也。如次又東南西北中次
T2217_.59.0583a05: 第也。所謂自心發菩提者發字不生信智。
T2217_.59.0583a07: 相。以此無住心所修慈悲行是不生智上徳
T2217_.59.0583a09: 自心。即字皆流下心。然見此不生際如實
T2217_.59.0583a13: 徹骨體建立衆生也。此不生性即智所依
T2217_.59.0583a15: 此五字究竟覺爲顯得即身成佛矣。於此
T2217_.59.0583a16: 文又有大事。依法更問矣。疏十二云。此八
T2217_.59.0583a17: 葉四方四隅也。四方即如來四智。初＊阿字
T2217_.59.0583a18: 門即是菩提＊之心。次字即是成無上菩
T2217_.59.0583a19: 提。次字是菩提之行。次字即是大涅槃
T2217_.59.0583a21: 五位相當五佛時。臺實爲因外花佛爲行･
T2217_.59.0583a22: 證･入･方使以此義可言。内實爲因外花爲
T2217_.59.0583a23: 果。若違此意不得名大悲胎藏妙法蓮華。
T2217_.59.0583a24: 一行禪師以天台義爲誠證既違其義。寧
T2217_.59.0583a25: 可依憑乎。瑜伽中臺上佛爲第九奄摩羅
T2217_.59.0583a26: 識。此宗因果義逆順次第圓融相即重重無
T2217_.59.0583a28: 之義即不得胎藏蓮華之名。謂彼華未敷
T2217_.59.0583a29: 時名胎藏蓮華。然此胎藏位唯有花實是
T2217_.59.0583b01: 因。後開敷時成花葉是果也。意指今時開
T2217_.59.0583b03: 一行心亦就開敷蓮見其臺與葉勝劣也。
T2217_.59.0583b04: 問。若爾二師終相違歟。如何。答。三密觀既
T2217_.59.0583b05: 云因果逆順重重無盡存東因義歟。又疏
T2217_.59.0583b06: 中從内向外作三句時。中＊臺爲菩提心
T2217_.59.0583b07: 爲因句。准知五轉時何不中爲因矣。故知
T2217_.59.0583b08: 順逆重重因果二師互成耳
T2217_.59.0583b09: 從因至果等者。抄云。從因至果皆不離自
T2217_.59.0583b10: 心。因亦是自心果亦是自心。心即菩提故云
T2217_.59.0583b11: 皆以等。此因果義通本有修生因果歟。二
T2217_.59.0583b12: 義倶無住著而住＊阿字不生心。故云皆以
T2217_.59.0583b13: 無所住而住其心也。或云。從因至果義不
T2217_.59.0583b14: 同顯乘次第修行。而不行而行不到而到故
T2217_.59.0583b15: 云皆以無所住而住其心也因者初。果者
T2217_.59.0583b16: 第五A+uH 。擧初後顯中間歟。或初二因後三
T2217_.59.0583b17: 果歟。抄第二云。又此中有六箇心字。前二
T2217_.59.0583b18: 是因後四是果。又前一是菩提心第二是大
T2217_.59.0583b20: 明能住人及所住心。謂能住人者此教菩薩。
T2217_.59.0583b21: 所住心者其人之心。下句其心者是上句因
T2217_.59.0583b22: 果人之心故其迷悟心爲所住體。且約十住
T2217_.59.0583b25: 入眞言門略有三事等者。問。三密同入修
T2217_.59.0583b26: 要門。何但云入眞言門耶。答。入理方便
T2217_.59.0583b27: 教爲本故。故十住心論云。且就語密顯示
T2217_.59.0583c02: 業中心爲主故。故般若寺抄云。其三業中
T2217_.59.0583c03: 以心爲主。隨心分別身口作業。隨心引導
T2217_.59.0583c05: 眞言行者必具足三密可成佛耶。答。然也。
T2217_.59.0583c06: 故雜問答云。若三中一闕即不能至平等
T2217_.59.0583c09: 依意密耶。又密嚴院釋云。顯非智觀不
T2217_.59.0583c11: 論文對若無勢力廣増益云但觀菩提心。
T2217_.59.0583c12: 又云佛説此中具萬行。何限意密耶。故菩
T2217_.59.0583c14: 彼會云。正成佛之時必定三密相應即身成
T2217_.59.0583c15: 佛。彼依二行一行等成佛者是非正成佛之
T2217_.59.0583c16: 時。亦由修餘二行不思議加持力故＊忽出
T2217_.59.0583c18: 一者身密門等者。菩提心論云。所言三密者。
T2217_.59.0583c19: 一身密者如結契印召請聖衆是也。二語
T2217_.59.0583c20: 密者如密誦眞言令文句了了分明無謬
T2217_.59.0583c21: 誤也。三意密者如住瑜伽相應白淨月圓
T2217_.59.0583c23: 説歟
T2217_.59.0583c24: 行者以此三方便等者。疏十四云。當知眞言
T2217_.59.0583c25: 行者但以方便自淨其心。＊若三業清淨當
T2217_.59.0583c27: 謂自持眞言手印想於本尊。以專念故能
T2217_.59.0583c28: 見本尊。本尊者即是眞實之理也。非但見
T2217_.59.0583c29: 本尊而已。又如實觀我之即同本尊。故名
T2217_.59.0584a03: 故。云自淨三業。又以此印言等驚覺諸佛
T2217_.59.0584a04: 故。聖衆皆來加持護念行者故。云即爲如
T2217_.59.0584a05: 來三密之所加持也。凡今教意＊若別行＊若
T2217_.59.0584a06: 大法最前用淨三業印言此意。以三密方
T2217_.59.0584a07: 便淨行者麁動之三業成本尊微細三密。
T2217_.59.0584a08: 是三平等義。故儀軌云。三業常轉已成三
T2217_.59.0584a10: 果是同。六大無礙故凡夫麁動三業成諸佛
T2217_.59.0584a11: 微細三密也。依之檜尾口決云。先成就者
T2217_.59.0584a12: 三密微細。我三密麁礦。雖麁細別同五大所
T2217_.59.0584a13: 成。如來及我五大不離倶遍虚空。法性平等
T2217_.59.0584a15: 能於此生滿足地波羅蜜等者。十地修十波
T2217_.59.0584a16: 羅蜜行故云地波羅蜜也。故祕藏記云。十
T2217_.59.0584a18: 今教一生即身頓證十地功徳故。云此生滿
T2217_.59.0584a19: 足也。不同顯教三僧祇間修十度行。故
T2217_.59.0584a20: 云不復經歴劫數等矣。今文以十地盡諸
T2217_.59.0584a21: 位意歟。或十一地十二地四十二位等皆開
T2217_.59.0584a22: 合異耳
T2217_.59.0584a24: 弗。有菩薩摩訶薩。初發意時行六波羅密
T2217_.59.0584a25: 上菩薩位得阿毘跋致地。舍利弗。有菩薩
T2217_.59.0584a26: 摩訶薩。初發心時便得阿耨多羅三藐三菩
T2217_.59.0584a27: 提轉法輪與無量阿僧祇衆生作益厚已
T2217_.59.0584a28: 入無餘涅槃。是佛般涅槃後餘法若住一劫
T2217_.59.0584a29: 若減一劫。舍利弗有菩薩摩訶薩初發意時
T2217_.59.0584b01: 與般若波羅蜜相應與無數百千億菩薩
T2217_.59.0584b03: 云。以此二菩薩文證上此生滿足人有頓
T2217_.59.0584b04: 漸二類及成五轉成佛有二機也。問。此
T2217_.59.0584b05: 中第一菩薩因位行既六度也。何成三密行
T2217_.59.0584b06: 義。第二菩薩果後入涅槃也。豈順法身常住
T2217_.59.0584b07: 乎。答。謂於三密行有事理六度。六度印
T2217_.59.0584b08: 言六種微供等也。又眞言菩薩修理六度。雜
T2217_.59.0584b09: 問答五重結護等其説分明者歟。又一生成
T2217_.59.0584b10: 佛者證四種法身。故其中變化身有縁謝即
T2217_.59.0584b11: 滅徳。然即事而眞故不同如常八相歟。此
T2217_.59.0584b12: 等皆隨義轉用之意矣。又智論中此三菩提
T2217_.59.0584b13: 類神通乘。非眞宗則何有此理。但擧二菩
T2217_.59.0584b14: 薩爲成今宗一生二生義故問答中以此
T2217_.59.0584b15: 二菩薩爲一生二生證矣。第三菩薩今教無
T2217_.59.0584b16: 用故且不取之。當知今疏此生滿足地波羅
T2217_.59.0584b17: 蜜亦含二義歟。於十度有漸次頓證故。故
T2217_.59.0584b18: 祕藏記云。眞言菩薩或十六三昧一一次第
T2217_.59.0584b23: 龍樹以爲如人遠行等者。智論三十八云。
T2217_.59.0584b25: 心堅。未發心前久來集諸無量福徳智惠。是
T2217_.59.0584b26: 人遇佛聞是大乘法發阿耨多羅三藐三菩
T2217_.59.0584b27: 提心即時行六波羅蜜入菩薩位得阿鞞
T2217_.59.0584b28: 跋致地。所以者何。先集無量福徳利根心
T2217_.59.0584b29: 堅。從佛聞法故。譬如遠行。或有乘羊而去。
T2217_.59.0584c01: 或有乘馬而去。或有神通去者。乘羊者久
T2217_.59.0584c02: 久乃到。乘馬差速。乘神通者發意頃便到。
T2217_.59.0584c03: 如是不得言發意間云何得到。神通相爾。
T2217_.59.0584c04: 不應生疑菩薩亦如是。發阿耨多羅三藐
T2217_.59.0584c05: 三菩提時即入＊菩薩位。有菩薩初發意。
T2217_.59.0584c06: 初雖心堅後雜諸惡。時時生念我求佛道。
T2217_.59.0584c07: 以諸功徳迴向阿耨多羅三藐三菩提。是人
T2217_.59.0584c08: 久久無量阿僧祇劫或至或不至。先世福徳
T2217_.59.0584c09: 因縁薄而復鈍根心不堅固。如乘羊者。有
T2217_.59.0584c10: 人前世少有福徳利根發心漸漸行六波羅
T2217_.59.0584c11: 蜜。若三若十若百阿僧祇劫得阿耨多羅三
T2217_.59.0584c12: 藐三菩提。如乘馬者必有所到。第三乘神
T2217_.59.0584c13: 通者如上説。是三種發心一者罪多福少。二
T2217_.59.0584c14: 者福多罪少。三但行清淨。福徳清淨有二
T2217_.59.0584c15: 種。一者初發心時即得菩薩道。二者小住供
T2217_.59.0584c16: 養十方諸佛通達菩薩道故入菩薩位。即
T2217_.59.0584c17: 是阿毘跋致地○次復菩薩大厭世間。世間
T2217_.59.0584c18: 已來常好眞實惡於欺誑。是菩薩亦利根堅
T2217_.59.0584c19: 心久集無量福徳智惠初發心時便得阿
T2217_.59.0584c20: 耨多羅三藐三菩提即轉法輪度無量衆
T2217_.59.0584c21: 生入無餘涅槃○次復菩薩亦利根心堅。久
T2217_.59.0584c23: 中先擧經三菩薩中初菩薩作羊馬神三喩。
T2217_.59.0584c24: 羊馬法説經中雖無論中更擧以初菩薩合
T2217_.59.0584c25: 神通也。云如上説是也。其下三種發心者。
T2217_.59.0584c26: 初二發心類羊馬。論所説二菩薩。第三經所
T2217_.59.0584c27: 明第一菩薩也。此中亦分二種。如文可見。
T2217_.59.0584c28: 後再云次復薩者如次經中第二第三菩
T2217_.59.0584c29: 薩也是猶神通中菩薩也。論中且約初擧三
T2217_.59.0585a01: 喩而顯通後二歟。問。初二菩薩雖云利
T2217_.59.0585a02: 根猶云久集無量福智。非是頓證人。又初
T2217_.59.0585a03: 菩薩云遇佛聞是大乘。可大品經。＊若爾何
T2217_.59.0585a04: 以此二菩薩爲即身頓成證乎 答。既云
T2217_.59.0585a05: 未發心前指宿善云久集福徳智也。故疏
T2217_.59.0585a06: 第四云。若諸衆生未曾於過去無量佛所久
T2217_.59.0585a07: 種善根於此祕密乘未曾修習則造次聞
T2217_.59.0585a09: 顯密。神通人聞秘密般若也。或又指秘密
T2217_.59.0585a10: 乗歟。猶如楞伽經云我乘大乘無上法矣。
T2217_.59.0585a11: 大師住心論云。牛羊等車徐進必經三大無
T2217_.59.0585a12: 數劫。神通寶輅凌虚空速飛一生之間必至
T2217_.59.0585a14: 大日經疏指心鈔卷之一
T2217_.59.0585a15: 文永十一年於高野山丈六堂
坊草之
T2217_.59.0585a17:
T2217_.59.0585a18:
T2217_.59.0585a19:大日經疏指心鈔卷第二
T2217_.59.0585a20:
T2217_.59.0585a21: 疏卷第一之二
T2217_.59.0585a22: 如是我聞等者。智證大師抄云。如是我聞者
T2217_.59.0585a23: 約已開門爲阿難我。若爾阿難非大日侍
T2217_.59.0585a24: 者。何稱我聞。阿闍梨云。約法界通開義無
T2217_.59.0585a26: 我非阿難之我者此説未詳。私謂。毘盧
T2217_.59.0585a27: 遮那對於聲聞。何非阿難我耶。示明文
T2217_.59.0585a28: 佛心經下卷有毘盧遮那對告阿難之文。
T2217_.59.0585a29: 煩故不具引。既有對告文。何故非阿難之
T2217_.59.0585b03: 以金剛手云爲結集者也。 故六度經以
T2217_.59.0585b04: 總持藏爲金剛手受持。祕藏記爲結集者
T2217_.59.0585b08: 後普賢･文殊菩薩率阿難於鐵圍山間結
T2217_.59.0585b10: 以阿難而似爲顯密五藏通結集者矣。若
T2217_.59.0585b11: 約結集伴通阿難歟。若依結集主者金剛
T2217_.59.0585b12: 手也。故安然釋云。若約結集主者是金剛
T2217_.59.0585b14: 口決云。約法界通開義者此意歟。又准開
T2217_.59.0585b15: 題説藏記文唯金剛手結集也。既云顯教中
T2217_.59.0585b16: 依智論等説歟。彼論云。迦葉･阿難於王舍
T2217_.59.0585b17: 城結集三藏爲聲聞藏。文殊･阿難於鐵圍
T2217_.59.0585b19: 顯大乘故。又六度經五藏傳持文總持金剛
T2217_.59.0585b20: 手受持。全非阿難傳持也。若爾何撿六度
T2217_.59.0585b21: 經明文撿佛心經一説遮金薩結集義。況
T2217_.59.0585b22: 對告人未必結集者。恐似守株費智耳。但
T2217_.59.0585b23: 祕藏記總別釋是於前四藏作總別也。又
T2217_.59.0585b24: 普賢金薩顯密異。故理趣釋云。是菩薩本是
T2217_.59.0585b25: 普賢。從大日如來受金剛杵之故名金剛
T2217_.59.0585b27: 結集者疑云。大＊毘盧遮那經初云如是我
T2217_.59.0585b28: 聞。今疑此經釋迦如來滅度後八百年時＊毘
T2217_.59.0585b29: 盧遮那自對普賢執金剛手等而説。爾時阿
T2217_.59.0585b30: 難迦葉等久已滅度。誰言我聞。若言龍樹
T2217_.59.0585c01: 菩薩結集者復從毘＊盧遮那佛口傳普賢。
T2217_.59.0585c02: 從普賢傳龍樹。如何龍樹稱我聞。若言普
T2217_.59.0585c03: 賢我聞者不爾。普賢菩薩非二乘凡夫肉眼
T2217_.59.0585c05: 者法界宮之説無指年月。而疑者龍樹菩
T2217_.59.0585c06: 薩出時以爲説經之時出阿難･迦葉生疑。
T2217_.59.0585c07: 是大過也。又龍樹結集不足起言。如是我
T2217_.59.0585c08: 聞是金剛手語也。開題云。
之語也。
T2217_.59.0585c10: 難。胎藏釋迦院烈座故專可結集也。又二
T2217_.59.0585c11: 乘凡夫不見普賢者。普賢觀經説四衆八
T2217_.59.0585c13: 出時是閻浮流布之時代也。非正説之時。故
T2217_.59.0585c14: 義訣云。經篋廣長如床厚四五尺有無量
T2217_.59.0585c16: 埵結集文龍樹誦出也。斯則當于楞伽所説
T2217_.59.0585c17: 如來懸記之時。非啻害密藏宗旨亦闇違
T2217_.59.0585c18: 顯經明文矣。言交雜人間結集者智度論
T2217_.59.0585c19: 釋顯結集云。佛滅度後文殊･彌勒等諸大
T2217_.59.0585c21: 等既與阿難倶而結集。局普賢何懷疑。若
T2217_.59.0585c22: 不許者又顯經結集同疑
T2217_.59.0585c23: 經初五義等者。抄云。如來説法有五成就言
T2217_.59.0585c24: 如是我聞者信成就也。一時者時成就也。薄
T2217_.59.0585c25: 伽梵者教主成就也。住如來加持法界宮乃
T2217_.59.0585c26: 至生大樓閣寶王等所成就也。其金剛名曰
T2217_.59.0585c28: 五成就爲五義歟。疏既經初五義釋下而
T2217_.59.0585c29: 成加通序之旨。若五義非五成者何作此
T2217_.59.0571a02: No. 2217 [cf. No. 1796]
T2217_.59.0571a03:
T2217_.59.0571a04:
T2217_.59.0571a05: 疏卷第一之一
T2217_.59.0571a06: 大毘盧遮那成佛經疏者。初八字是本經名。
T2217_.59.0571a07: 疏一字即今書題也。斯則大日經之疏依主
T2217_.59.0571a08: 立稱也。且於今經釋現行有三本。一大師
T2217_.59.0571a09: 請來二十卷疏。二慈覺請來十四卷義釋。題
T2217_.59.0571a10: 日毘盧遮那成佛神變加持經義釋。三智證
T2217_.59.0571a11: 請來十卷義釋。題日毘盧遮那加持經義釋。
T2217_.59.0571a12: 此中今本初二十卷疏也。故御請來録云。大
| T2217_.59.0571a13: | 毘盧遮那經疏一部二十卷一行禪師撰 | 云云 |
T2217_.59.0571a15: 亦有之。智證大師義釋目録云。高雄寺空海
T2217_.59.0571a16: 和尚本二十卷○以世多行更不入藏。今記
T2217_.59.0571a17: 數本題。爲令後代會事無由及名是非。非
T2217_.59.0571a18: 者此疏也。是者義釋也。凡疏體者。初以筆
T2217_.59.0571a19: 語談於大宗。次撮略釋題。後更開章分科
T2217_.59.0571a20: 解釋。諸家章疏大綱如此。而今不爾。所以
T2217_.59.0571a21: 題疏與尾不合。披而須辨。其義釋者直爾
T2217_.59.0571a22: 釋文無有拆開章段等事。以爲祕教不同
| T2217_.59.0571a23: | 常途對衆講演。只會文意潜通佛旨 | 文 | 今 |
T2217_.59.0571a25: 説。義釋再治別本。屡交他人語。依之安然
T2217_.59.0571a26: 云此義釋本。三藏説一行記。智儼温古再治
| T2217_.59.0571a27: | 之。間本記外多加人言 | 文 | 濟暹僧都云。今 |
| T2217_.59.0571a28: | 二十卷疏。是草案本也 | 文 | 當知疏稱作者正 |
T2217_.59.0571b01: 云疏云釋撰號云疏主之諱。又龍猛論云。
| T2217_.59.0571b02: | 准毘盧遮那經疏 | 文 | 此文縱雖譯者不空語 |
T2217_.59.0571b04: 來還成非付法祖師。故應云是者疏也非
T2217_.59.0571b05: 者義釋也耳。抑又不似疏例云事如何。智
T2217_.59.0571b06: 證自云。祕教不同常途對衆講演只會文
| T2217_.59.0571b07: | 意潜通佛旨 | 文 | 既許別作義。若爾疏題例 |
T2217_.59.0571b09: 別義歟。嘉祥法華義疏中。破古徳三段之
T2217_.59.0571b10: 釋。大師梵網經開題云。古徳三段釋是淺略
T2217_.59.0571b11: 意。自家一一字一一句句皆是諸尊法曼
T2217_.59.0571b12: 荼羅身。法然而有。無人造作。故不用彼
| T2217_.59.0571b13: | 義 | 文 |
T2217_.59.0571b15: 行疏主之別稱也。抄第一云。言沙門者是
T2217_.59.0571b16: 略梵語。具足應云沙迦懣曩。翻就此方即
T2217_.59.0571b17: 云息惡。謂息塵垢之惡故。別諱者如前已
T2217_.59.0571b18: 明。述謂叙述。記謂記録。以我疏主叙述記
T2217_.59.0571b19: 録諸教及三藏所説文之與義成斯疏矣。
| T2217_.59.0571b20: | 非自作也。故云沙門一行述記 | 略抄 | 義釋 |
T2217_.59.0571b22: 經疏者。一行禪師依無畏三藏口傳撰集毘
| T2217_.59.0571b23: | 盧遮那經大本之要文。爲今疏也 | 云云 | 准此 |
T2217_.59.0571b25: 里三昧耶經説也。可悉之。問。今疏之所
T2217_.59.0571b26: 造年記何比耶。答。或云。大日經疏自開
| T2217_.59.0571b27: | 元十二年以來同十五年之前造之歟 | 云云 | 一 |
T2217_.59.0571b29: 作名則必不徒然。唯一爲行。故曰一行。今
T2217_.59.0571c01: 之疏主取阿一行是爲禪行。且以阿字而
| T2217_.59.0571c02: | 顯示之 | 文 | 阿闍梨者。慈覺釋云。阿闍梨者 |
| T2217_.59.0571c03: | 短聲 | 翻爲正行。長聲呼云阿闍梨耶。翻軌 |
| T2217_.59.0571c04: | 範師 | 文 | 或云。新云阿遮梨耶。唐云軌範 | 此有 五種 |
| T2217_.59.0571c06: | 解師 | 云云 | 或云。一行禪師元禪宗人歟。抄第 |
T2217_.59.0571c08: 大師門下有二弟子。一是惠能即南宗也。一
T2217_.59.0571c09: 是神秀即北宗也。北宗弟子名曰普寂。即疏
| T2217_.59.0571c10: | 主之師也 | 文 | 准此釋者。今一行是北宗禪師 |
T2217_.59.0571c12: 入眞言門等者。今此品題非唱本經之名。即
T2217_.59.0571c13: 是末釋之稱也。今疏先不唱經文。直牒釋
T2217_.59.0571c14: 故。品號在下。牒釋故。具縁品等又先不唱
T2217_.59.0571c15: 而直牒釋故。問。全同經。何爲疏名耶。若
T2217_.59.0571c16: 擧疏品號者。具縁品已下何不爾耶。答。
T2217_.59.0571c17: 通號依依主。品號約有財。例如釋論已説
T2217_.59.0571c18: 立義等依有財矣。具縁品已下無亂故今先
T2217_.59.0571c19: 釋通名。故若不擧品號難知何品故
T2217_.59.0571c20: 大毘盧遮那等者。不思議疏上云。大者即無
T2217_.59.0571c21: 邊義也。毘盧遮那者是日。所謂即惠日也。
T2217_.59.0571c22: 成佛者證正覺正智義也。神變加持者神力
| T2217_.59.0571c23: | 所持也。經者貫穿縫綴能詮在此矣 | 文 | 今此 |
T2217_.59.0571c25: 字漢號也。抄第一云。且翻名者。梵云摩訶
T2217_.59.0571c26: ＊毘盧遮那悉提三菩提微吃哩
T2217_.59.0571c27: 曩素怛覽摩訶云大。＊毘盧遮那云遍照。悉
T2217_.59.0571c28: 提云成。三菩提云正覺。微吃哩
T2217_.59.0571c29: 變。地瑟姹曩云加持。素怛覽云經。總云大
| T2217_.59.0572a01: | 遍照成正覺神變加持經 | 文 | 大師開題云。大 |
T2217_.59.0572a03: 則梵漢和雜翻也。大成神變加持經王者唐
T2217_.59.0572a04: 言。餘是梵言。若悉翻漢語者曰大日除暗
T2217_.59.0572a05: 遍明成正覺者神變加持經帝釋王。若具梵
| T2217_.59.0572a06: | 本名     | 別本 字 |   |
| T2217_.59.0572a07: |       | 文 | 祕藏記同之。又本云。 |
| T2217_.59.0572a09: | 因陀羅羅若 | 文 | 私云。成佛梵語頗異。抄云悉 |
T2217_.59.0572a11: 名云悉地三菩提。一本開題梵語法故云
T2217_.59.0572a12: 佛成也。勃陀三菩提梵語廣略歟。別本祕
T2217_.59.0572a13: 記等。尾三菩提者。尾字成梵名歟。問。大日
T2217_.59.0572a14: 即佛。何更云成佛耶。答。雜問答云。問
T2217_.59.0572a15: 大日是即法身。何故更次云成佛。答。此
T2217_.59.0572a16: 有三意。一大日指今果。成佛指昔事。謂大
T2217_.59.0572a17: 日世尊顯昔成佛之初事。故云大日正覺。二
T2217_.59.0572a18: 大日者此衆生本覺也今了此本覺故云大
T2217_.59.0572a19: 日成覺。三者大日世尊令衆生成佛故云大
| T2217_.59.0572a20: | 日成佛 | 文 | 私云。且約行者顯得邊論今昔 |
T2217_.59.0572a22: 二釋反之。本覺云大日顯得云成佛。故上
T2217_.59.0572a23: 二約自利後一據利他耳。又此題有二意。
T2217_.59.0572a24: 堅約句義者句句含攝四身等。横就字義
T2217_.59.0572a25: 則字字各含人法喩矣。初竪義者。開題云。
T2217_.59.0572a26: 大毘盧遮那者自性法身即本有本覺理身。
T2217_.59.0572a27: 次成佛者受用身。此有二種。一自受用。二他
T2217_.59.0572a28: 受用。修得始覺智身。神變者他受用應身即
T2217_.59.0572a29: 變化法身。加持者等流身即是三界六道隨
T2217_.59.0572b01: 類身。若接四爲三者。神變加持合爲一。即
T2217_.59.0572b02: 法應化三身。如次可知。又配三大釋者。
T2217_.59.0572b03: 大＊毘盧遮那者體也。成佛者相也。神變加持
| T2217_.59.0572b04: | 用也 | 文 | 私云。此中第三身名他受用者變化 |
T2217_.59.0572b06: 用也。他受用是用大故。但第二身中他受用
T2217_.59.0572b07: 是自證中化他歟。故疏指成佛云自證三菩
T2217_.59.0572b08: 提。故五祕密經云。＊毘盧遮那自受用身及大
| T2217_.59.0572b09: | 普賢金剛薩埵他受用身智 | 云云 | 今又云始覺 |
T2217_.59.0572b11: 三身時等流又應化攝故。故起信論三身章
T2217_.59.0572b12: 云。隨於六道各見不同種種異類。非受樂
| T2217_.59.0572b13: | 相故説爲應 | 文 | 抄第一云。且三大者。大一 |
T2217_.59.0572b15: 加持即用大。又大＊毘盧遮那倶屬體大。成
T2217_.59.0572b16: 佛二字即相大。神變加持用大也。又或大之
T2217_.59.0572b17: 一字是總。＊毘盧遮那神變等是別。體相用
T2217_.59.0572b18: 三句皆大故。約三身者大＊毘盧遮那即法
T2217_.59.0572b19: 身。成佛即報身神變加持應化身。又或大屬
T2217_.59.0572b20: 法身。＊毘盧遮那成佛倶是報身。神變加持
T2217_.59.0572b21: 即應化身。或可大之一字即通三身。所謂大
| T2217_.59.0572b22: | 法身大報身大化身也 | 略抄 | 私云。以今釋望 |
T2217_.59.0572b24: 三大與彼異。彼如次配三身句。故今法身
T2217_.59.0572b25: 句開禮相報應句合爲用大。故且准起信
T2217_.59.0572b26: 論等中理法身爲體智身自受爲相他受變
T2217_.59.0572b27: 化爲用者。抄初釋。理智二身爲法身他受
T2217_.59.0572b28: 爲報身。第二釋開理身別立自他二受合
T2217_.59.0572b29: 爲報歟。大師釋自他合爲相大者。約受用
T2217_.59.0572c01: 義同且以用大他受屬相大歟。或於智身
T2217_.59.0572c02: 約自證化他歟。後横義者。開題云。人法具
T2217_.59.0572c03: 擧法譬圓備。所以者何。若言人則是人也。一
T2217_.59.0572c04: 一字人種子故。言法則悉法也。一一字皆法
| T2217_.59.0572c05: | 智印故。言譬則諸名即譬。以淺顯深故 | 文 |
T2217_.59.0572c07: 用故。字義名深出世所用故。是則以世間字
T2217_.59.0572c08: 相顯出世字義。與以喩顯法其義相同。故
| T2217_.59.0572c09: | 大師云。以世間淺名表法性深號 | 文 | 可思 |
T2217_.59.0572c11: 答。有之。故
抄第一云。私又云。毘盧T2217_.59.0572c12: 遮那成佛通自性及受用神變加持倶變化
T2217_.59.0572c13: 等流也。又義大毘盧遮那神變加持者。通云
T2217_.59.0572c14: 自性身乃至又通等流身。凡四種法身通有
T2217_.59.0572c15: 自利利他二義。付之有二意趣。一者云自
T2217_.59.0572c16: 利四身皆自利也。云利他四身皆利他也
| T2217_.59.0572c17: | 二教 論意 | 二者自性受用自利。他受用變化等流 |
| T2217_.59.0572c18: | 利他 | 聲字 義意 | 但於後義自性＊受用中又有四 |
| T2217_.59.0572c19: | 身他受等中又有四身 | 安然意 也云云 | 又毘盧遮那 |
T2217_.59.0572c21: 院抄云。四種法身諸法有重重義。各各横
T2217_.59.0572c22: 則自利。竪則利他。自性身能加持自利之位。
T2217_.59.0572c23: 餘三身是所加持利他之身也。又互相望有
T2217_.59.0572c24: 自利利他能加持所加持之義。又付法相承
| T2217_.59.0572c25: | 義也 | 文 | 私云。四身平等故各各有横義。四身 |
T2217_.59.0572c27: 樂故互有能所加持自他利義也。又大日
T2217_.59.0572c28: 金薩等付法相承又自性受用等次第歟。又
T2217_.59.0572c29: 以今題配三部三點等者。智證心目云。大
T2217_.59.0573a01: 是唐翻梵言摩訶則大一法界之總體三部
T2217_.59.0573a02: 是深之祕處。且含三義。謂大多勝也。正當
T2217_.59.0573a03: 三部。阿字不變爲深大理。沙字離染爲廣多
T2217_.59.0573a04: 智。縛字離壞爲殊勝用。皆在一心非多非
T2217_.59.0573a05: 少。阿字之故其體大也。沙字之故其相大也。
T2217_.59.0573a06: 縛字之故其用大也。○斯則三點之祕府五
T2217_.59.0573a07: 智之幽關矣。○毘盧遮那是阿字理點。一切
T2217_.59.0573a08: 諸法本不生故。成佛是沙字智點。一切諸法
T2217_.59.0573a09: 無梁著故。神變加持者是縛字用點。一切諸
T2217_.59.0573a10: 法離言説故。不生而生故現法界宮。無梁而
T2217_.59.0573a11: 梁故具五大色。離言而言故説三三昧耶。所
T2217_.59.0573a12: 謂不生即是寂滅義。離梁即蓮華義。離言則
T2217_.59.0573a13: 金剛義。體不生故妙理不極。相離梁故眞智
T2217_.59.0573a14: 無窮。用離言故化道無盡。是以摩訶之體無
T2217_.59.0573a15: 處不遍。摩訶之相無法不圓。摩訶之用無
T2217_.59.0573a16: 行不滿。居性寂之極地包法界之體用即
T2217_.59.0573a17: 土即身無異無相。故題大毘盧遮那成佛神
| T2217_.59.0573a18: | 變加持經 | 文 |
| T2217_.59.0573a20: | 光明照。爲順此方云光明遍照 | 云云 | 金剛 |
T2217_.59.0573a22: 眼藏如來。○先有翻爲遍照王如來也。又
| T2217_.59.0573a23: | 有翻爲大日如來。此幷略而名義闕也 | 文 | 開 |
T2217_.59.0573a25: 照爲義。或云光明遍照。或説高顯廣博。並
| T2217_.59.0573a26: | 是得其義 | 文 | 大經要義云。決意曰毘盧遮 |
T2217_.59.0573a28: 義。開題意毘盧遮那之漢語幷出大日除暗
T2217_.59.0573a29: 遍明。除暗遍明即遍照王也。且略最高顯廣
T2217_.59.0573b01: 眼藏耳。然疏意大日遍照王爲今要也。故
| T2217_.59.0573b02: | 云是日之別名等 | 云云 |
| T2217_.59.0573b04: | 是日之別 | 文 | 鈔云。如此方呼日爲靈曜或 |
| T2217_.59.0573b06: | 明大光明等皆日之別名也 | 文 | 意云。毘盧遮 |
| T2217_.59.0573b08: | 日之別名也 | 爲言 | 日爲總名遍明等爲別名 |
T2217_.59.0573b10: 那又翻日故云日別名也。私云。於今題有
T2217_.59.0573b11: 總別二名。大爲總通日乃至加持故。日等
T2217_.59.0573b12: 爲別日成佛等其義別故。開題云。此大字普
| T2217_.59.0573b13: | 被下諸字 | 文 | 抄云。此摩訶應流至於下摩 |
| T2217_.59.0573b14: | 訶成佛神變加持等 | 文 | 但成佛等不言別名 |
T2217_.59.0573b16: 那阿儞地也等也。毘盧遮那是其一故云別
T2217_.59.0573b17: 名歟
T2217_.59.0573b18: 然世間日等者。抄云。疏然世間至而無所増
T2217_.59.0573b19: 等者總有三喩。○此之三喩前一是相大次
T2217_.59.0573b20: 一是用大後一是體大。又初是報身次是化
| T2217_.59.0573b21: | 身後是法身。思之 | 文 | 雜問答云。問。日有幾 |
T2217_.59.0573b23: 能成衆務之義。三光無生滅之義。間。即以
T2217_.59.0573b24: 此三比佛徳何。答。除暗之義比佛惠光遍
T2217_.59.0573b25: 一切處作大明照。二成務之義比佛日光
T2217_.59.0573b26: 開發衆生種種善根。三常照之義比佛三昧
| T2217_.59.0573b27: | 圓明無際常遍法界 | 略抄 | 私云。准此兩釋。 |
T2217_.59.0573b29: 已下爲別釋故。問答意以彼句屬別説。初
T2217_.59.0573c01: 義名除暗遍明義故。故知即除已下爲別
T2217_.59.0573c02: 説以上爲總標。二義中後義爲勝。然世間
T2217_.59.0573c03: 已下文除暗遍明外更無別義故。所以遍一
| T2217_.59.0573c04: | 切處 | 遍明 | 作大照明 | 除暗 | 釋分明者歟。或又初義 |
T2217_.59.0573c06: 第三釋云猛風吹雲日光顯照。倶是除暗遍
T2217_.59.0573c07: 明義也。然字非無起盡。但於初文無別
T2217_.59.0573c08: 義者以總爲別。猶如藏識割字中立總相
T2217_.59.0573c09: 大識矣。以如下三義總結兼通妨難也。或
T2217_.59.0573c10: 不可爲喩結初義故云則不如是。少分相
T2217_.59.0573c11: 似結後二義故云亦復如是也。問。疏第十
T2217_.59.0573c12: 四云。毘盧遮那者如日出于世能除暗冥
T2217_.59.0573c13: 能成就一切衆生所有事業大地所生之類
T2217_.59.0573c14: 無不蒙益。此實相自然大惠之日亦復如
T2217_.59.0573c15: 是。若有衆生了知自證如猛風吹雲日月
T2217_.59.0573c16: 出現亦有如是功力。普於法界中而作大
| T2217_.59.0573c17: | 利如日光而照世間也 | 文 | 又第十六云。毘 |
T2217_.59.0573c19: 者日也。如世間之日能除一切暗冥而生
T2217_.59.0573c20: 長一切萬物成一切衆生事業今法身如來
T2217_.59.0573c21: 亦復如是。故以爲喩也。然世間之日則有
T2217_.59.0573c22: 方分則有照外則不能照内明在一邊即
T2217_.59.0573c23: 不及一邊雖能照於晝日而光不及夜。今
T2217_.59.0573c24: 如來日則不如是遍照内外無有方分晝
T2217_.59.0573c25: 夜之別圓明常住。一切衆生若得此日出時
T2217_.59.0573c26: 能生長一切如來善根行如來事。世間之日
T2217_.59.0573c27: 不可爲喩。但得少分故加以摩訶之名也
| T2217_.59.0573c28: | 文 | 又仁王經陀羅尼釋云。吠路者那野遍照 |
T2217_.59.0574a01: 邊照晝不照夜照一世界不照餘世界。
| T2217_.59.0574a02: | 但得名日不得名大日毘盧遮那 | 云云 | 依 |
T2217_.59.0574a04: 何以三義配三大三身。況上釋題以毘盧
T2217_.59.0574a05: 遮那句爲體大法身。非前後相違乎。答。凡
T2217_.59.0574a06: 三身三大義非無起盡。初釋云如來智惠
T2217_.59.0574a07: 日光。報身自受用智也。又起信論中相大功
T2217_.59.0574a08: 徳云大智惠光明義。故次釋但云如來日光。
T2217_.59.0574a09: 凡如來雖通三身今名化身歟。大師釋云。
T2217_.59.0574a10: 去成正覺故云如去。來化生故云如來
| T2217_.59.0574a11: | 云云 | 又隨其性分各得増長義專當于化身利 |
T2217_.59.0574a13: 之日。心是名理體日又光所依故法身義分
T2217_.59.0574a14: 明也。起信論中明體大無増減義。依此等
T2217_.59.0574a15: 意成此廢立歟。問答釋又不可違此旨
T2217_.59.0574a16: 矣。疏下卷釋眞應二身體用分別意歟。智身
| T2217_.59.0574a17: | 又第一義諦攝故。或復若有衆生 | 乃至 | 日月出 |
T2217_.59.0574a19: 尼釋但示法身義歟。次至違題釋者配當
T2217_.59.0574a20: 隨宜不可局定。或今三身是大日三身故
T2217_.59.0574a21: 無違。故大師釋云。釋迦三身大日三身各各
| T2217_.59.0574a22: | 不同 | 文 | 問。今次第有何故耶。答。或云大日 |
T2217_.59.0574a24: 化用從報相起故次有。相用終歸法身體
T2217_.59.0574a25: 故後擧之。又或云。大日三身即胎藏三部曼
T2217_.59.0574a26: 荼也。佛部爲中金部爲左蓮部爲右。蓮法
T2217_.59.0574a27: 身理也。金報身智也。佛理智冥合應身也。理
T2217_.59.0574a28: 智相應故云應。非隨機應現義也。今曼荼
T2217_.59.0574a29: 向西故金佛蓮如次南中北次第也。可思
T2217_.59.0574b01: 之
T2217_.59.0574b02: 復次日行等者。鈔云。日行者日之行度也。閻
T2217_.59.0574b03: 浮提者正云閻浮那提。即是林名。今就省
| T2217_.59.0574b04: | 略但云閻浮提也 | 文 |
| T2217_.59.0574b05: | 卉木叢林者。法華義疏第八云 | 嘉祥 | 卉是百草 |
| T2217_.59.0574b07: | 爲林 | 文 |
T2217_.59.0574b09: 作此事闇中難成故
T2217_.59.0574b10: 遍照法界者。法界是六大法界體實智所照
| T2217_.59.0574b11: | 也。故疏第七云。法界即諸法之體 | 文 | 即身 |
| T2217_.59.0574b12: | 義云。故佛説六大爲法界體性 | 文 | 或十法 |
T2217_.59.0574b14: 令開發種種善根也。或事理不二法界。即
T2217_.59.0574b15: 不二智所照也。疏第三云。界有三種。所謂
T2217_.59.0574b16: 法界心界衆生界。離法界無別衆生界。衆
T2217_.59.0574b17: 生界即是法界。離心界無別法界。法界即
| T2217_.59.0574b18: | 是心界。當知此三無二無別 | 文 |
T2217_.59.0574b20: 間出世。簡違理事故云殊勝也。上種種善
T2217_.59.0574b21: 根者即是歟。疏第十六云。若得此日出時
| T2217_.59.0574b22: | 則能生長一切如來善根行如來事 | 文 | 以一 |
T2217_.59.0574b24: 開發衆生善是生長如來善之義也。又修
T2217_.59.0574b25: 世出世殊勝事業即行如來事也。疏第七
T2217_.59.0574b26: 云。謂佛菩薩縁覺聲聞四種皆名出世三昧。
| T2217_.59.0574b27: | 諸天所説眞言法教道皆屬世間三昧 | 文 | 寶 |
| T2217_.59.0574b29: | 名出世心 | 取意 | 約五種十心分世出世可 |
T2217_.59.0574c02: 故今不取之。故論云。謂凡夫執著名聞利
| T2217_.59.0574c03: | 養資生之具務以安身 | 文 | 是即世間衆務之 |
T2217_.59.0574c05: 又如重陰昏蔽等者。祕藏記云。雲霧弊日
T2217_.59.0574c06: 月雲霧披而見日月非日月今更生。是密
T2217_.59.0574c07: 教顯本有之喩也。非顯教所説六度爲因
| T2217_.59.0574c08: | 成智身之喩也 | 文 | 疏第十四云。此實相自然 |
T2217_.59.0574c10: 如猛風吹雲日月出現。准此文今猛風類
T2217_.59.0574c11: 自然大惠歟。然今取所證理法身體也
T2217_.59.0574c12: 無明煩惱戲論重雲者。准摩訶衍論無明是
T2217_.59.0574c13: 智礙煩惱即煩惱礙也。故論疏云。根本無
| T2217_.59.0574c14: | 明名爲智礙六染名爲染煩惱礙 | 文 | 戲論通 |
| T2217_.59.0574c16: | 即二障也新譯論普觀記遠疏等分明 | 文 |
T2217_.59.0574c18: 昧云。佛入所以此三昧者佛住畢竟無相
T2217_.59.0574c19: 寂滅之法以大悲故令無量衆生得見此
T2217_.59.0574c20: 大悲胎藏微妙之法。即是於無相中而現有
T2217_.59.0574c21: 相。雖復有相而從因縁生即不生義同於
| T2217_.59.0574c22: | 性淨之法 | 略抄 | 准此釋今實相三昧是等至 |
| T2217_.59.0574c24: | 大師釋今文云。究竟實相正覺圓極 | 文 | 十四 |
T2217_.59.0574c26: 闍梨云。實相爲理三昧爲定圓明爲智。自
| T2217_.59.0574c27: | 云此私所推耳 | 文 | 大經要義第一云。疏云。佛 |
| T2217_.59.0574c29: | 無際而無所増 | 等 云云。十四卷本 三昧字作證時也 | 當知題首 |
T2217_.59.0575a02: 疏意亦然。佛心之言無簡別故。圓明無際
T2217_.59.0575a03: 顯四法身無邊際故。故抄以日三喩配報
T2217_.59.0575a04: 化法三身也。何况聲字義四法身皆名大日
| T2217_.59.0575a05: | 是即此經之意也 | 文 | 私云。此文獨顯法身體 |
T2217_.59.0575a07: 無生滅義。何引抄釋而成今文通四身義
T2217_.59.0575a08: 乎
T2217_.59.0575a09: 加以大名等者。雜問答。云問。一端如何佛惠
T2217_.59.0575a10: 光明勝日天光等耶。答。世日光方分有限。
T2217_.59.0575a11: 但如來光遍一切處。又日天光増益世間。其
| T2217_.59.0575a12: | 如來光世出世事莫不成辨 | 乃至 | 是故加摩 |
| T2217_.59.0575a13: | 訶字名曰大日 | 略抄 | 私云。三義中初二義加 |
T2217_.59.0575a15: 雖無生滅實是有爲法故生滅體也。佛日
T2217_.59.0575a16: 不爾故也。依問答釋名一字屬下句可讀
| T2217_.59.0575a17: | 歟。又疏第十六云。加以摩訶之名也 | 文 | 依此 |
T2217_.59.0575a19: 光取火決定矣。佛日應現衆生信水無疑
T2217_.59.0575a20: 故云大日歟
T2217_.59.0575a21: 成佛者具足等者。鈔云。成謂成就。佛謂覺者。
| T2217_.59.0575a22: | 即是成就正覺之者也 | 文 | 開題云。即是大成 |
| T2217_.59.0575a23: | 就之成也。非小成就之成 | 文 | 或解此文云。 |
T2217_.59.0575a25: 爾三世常恒成就時長故云大。因縁生滅無
T2217_.59.0575a26: 常成就時短故云小成也。具足梵音等者。
T2217_.59.0575a27: 問。佛陀是覺者即人也。菩提是智即法也。人
T2217_.59.0575a28: 法既別。何爲一語存略乎。故下云。約佛陀
| T2217_.59.0575a29: | 義有持金剛者。約菩提義有金剛印 | 文 | 如 |
約體文是一約轉T2217_.59.0575b02: 聲即異。故上下各據一義歟。故大師釋云。
T2217_.59.0575b03:
一字之轉。名覺曰知○| T2217_.59.0575b04: | 覺知義相渉故 | 文 | 或又覺知義異也。故釋論 |
T2217_.59.0575b06: 知但爲三菩提義。正是三漢號故可悉之。
T2217_.59.0575b07: 或云。一一字皆具人法喩故爲一語存略
T2217_.59.0575b08: 何失
T2217_.59.0575b09: 謂以如實智等者。智度論第二云。佛陀秦云
T2217_.59.0575b10: 智者。知何等法。知過去未來現在衆生數
T2217_.59.0575b11: 非衆生數法有常無常等一切諸法菩提樹
| T2217_.59.0575b12: | 下了了覺知名爲佛陀 | 文 | 私云。今釋依此文 |
T2217_.59.0575b14: 文證即身成佛矣。或又今教釋迦即為即
T2217_.59.0575b15: 身成佛之佛故。故菩提心論云。一切義成
| T2217_.59.0575b16: | 就菩薩 | 乃至 | 應於是成就本尊之身 | 文 | 如實智 |
T2217_.59.0575b18: 又菩提攝四智。此四智通根本後得故。故
T2217_.59.0575b19: 慈恩釋云。三智通眞俗。成事智非眞。此
| T2217_.59.0575b20: | 解依論理或有眞 | 文 | 問。若如立名者唯可 |
T2217_.59.0575b22: 智。事法故。爾者如何。答。後得智又不妄
T2217_.59.0575b23: 倒故云如實也。深教正智又云縁俗故。故
| T2217_.59.0575b24: | 慈行釋云。即根本智亦縁俗也 | 文 | 或云。知諸 |
T2217_.59.0575b26: 云。非但遍知一切法亦知是法究竟實際
| T2217_.59.0575b27: | 取意 | 又第六執金剛釋云。一切諸法入此如 |
| T2217_.59.0575b28: | 實智中究竟平等同一實際 | 文 | 准此釋如實 |
| T2217_.59.0575c01: | 智歟祕釋云。隨順菩提方便 | 文 | 可思之 |
| T2217_.59.0575c03: | 異常名變。即是心之業用 | 文 | 鈔云。神是智之 |
| T2217_.59.0575c05: | 屬智也 | 文 | 抄第一云。變之神從境得名。或 |
| T2217_.59.0575c06: | 神即變當體立名 | 文 | 私云。大師釋神變倶心 |
T2217_.59.0575c08: 故。或心廣故兼悲及定歟。開題云。法佛如
| T2217_.59.0575c09: | 來從大悲大定能作難思之事業 | 文 | 又般若 |
| T2217_.59.0575c11: | 如來金剛之幻即智之用自在之業也 | 文 | 私云。 |
| T2217_.59.0575c13: | 種幻中不思議幻也 | 爲言 | 故下疏中釋不思議 |
T2217_.59.0575c15: 佛心爲應感應因縁即時毘盧遮那現所喜
| T2217_.59.0575c16: | 見身説所宜聞法 | 文 | 問。感應即加持義。何 |
T2217_.59.0575c18: 加持用故神變即加持。又神變即能發三種
T2217_.59.0575c19: 神變。加持即所發三種表業。是神變之加持
| T2217_.59.0575c20: | 文 | 般若寺釋依初持業意歟。又疏釋似加持 |
T2217_.59.0575c22: 示現身語故。問。神變有幾種耶。答。開題
T2217_.59.0575c23: 云。此神變無量。大分爲四。一下轉神變。二
T2217_.59.0575c24: 上轉神變。三亦上亦下神變。四非上非下
| T2217_.59.0575c25: | 神變也 | 文 | 且如開 題委辨 | 大經要義云。此四種神變通 |
| T2217_.59.0575c26: | 四法身。各具四種神變也 | 取意 | 加持者。開題 |
| T2217_.59.0575c28: | 即入我我入之義是也 | 文 | 即身義云互相加入彼 此攝持云云意同也 |
T2217_.59.0576a01: 佛以悲願力放光加被衆生。是謂諸佛護
| T2217_.59.0576a02: | 念 | 云云 | 又云。引入諸佛於我身中是曰入 |
| T2217_.59.0576a03: | 我。引入吾身於諸佛身中是曰我入 | 云云 | 鈔 |
| T2217_.59.0576a05: | 力加被任持現前大衆 | 云云 | 記後文佛身行 |
T2217_.59.0576a07: 物也。鈔意能變能化神變通爲其物耳。
T2217_.59.0576a08: 問。加者往來渉入。持者攝而不散。入我者
T2217_.59.0576a09: 彼來入我即來渉入也。我入者我往入彼即
T2217_.59.0576a10: 往渉入也。若爾可謂加即入我我入攝而不
T2217_.59.0576a11: 散之義入我我入之中無有。更非持即入我
T2217_.59.0576a12: 我入。何云加持即入我我入耶。答。彼來入
T2217_.59.0576a13: 我我有攝而不散義。我往入彼彼亦具其
T2217_.59.0576a14: 功焉。語約義周故云加持者○即入我我入
| T2217_.59.0576a15: | 義是也 | 此要義中 問答也 | 即身義云。加持者表如來 |
| T2217_.59.0576a17: | 加。行者心水能感佛日名持 | 文 | 私云。此文 |
T2217_.59.0576a19: 所謂諸佛是能加即所持。衆生又所加即能
| T2217_.59.0576a20: | 持也。理觀啓白云。入我我入能加持故 | 云云 | 此 |
T2217_.59.0576a22: 舊譯或云等者。要義云。當知疏言舊譯或云
T2217_.59.0576a23: 神力所持者。此出神變加持之古語也。神
T2217_.59.0576a24: 變曰神力。加持曰所持。然此所持唯所非
T2217_.59.0576a25: 能唯持闕加。次言或云佛所護念者。此出
T2217_.59.0576a26: 加持之古語非謂神變也。故開題云。加持
| T2217_.59.0576a27: | 者古云佛所護念又云加被 | 云云 | 然此護念 |
| T2217_.59.0576a29: | 念 | 云云 | 私云。神力所持唯有持義無加義。佛 |
| T2217_.59.0576b02: | 者諸佛護念 | 文 | 故知今加持爲勝矣 |
| T2217_.59.0576b04: | 之詞。 | 私云然前者指上成佛 起後者下神變加持也 | 言自證者但是佛 |
| T2217_.59.0576b06: | 之境説者無言觀者無見 | 文 | 經第一 | 具縁品 | 云。 |
T2217_.59.0576b08: 諸佛自證三菩提。不思議法界超越心地。以
T2217_.59.0576b09: 種種方便道爲衆生類如本性信解而演
| T2217_.59.0576b10: | 説法 | 云云 | 今疏二句文依此經文歟。以是 |
T2217_.59.0576b12: 文。問。若爾説此諸佛自證等今經説會。以
| T2217_.59.0576b13: | 種種方便 | 乃至 | 而演説法者加持世界説法歟。 |
T2217_.59.0576b15: 説十心寂不行。何有説法義乎。故疏二十
T2217_.59.0576b16: 云。自證之法則不能度人。此處微妙寂絶
| T2217_.59.0576b17: | 出過心量 | 略抄 | 又云。本地之身非有心之境 |
| T2217_.59.0576b18: | 界 | 取意 | 又第六云。佛自證之法非思量分別 |
| T2217_.59.0576b19: | 之所能及 | 文 | 當卷下云。如來自證之智設以 |
| T2217_.59.0576b20: | 神力加持亦不可示人 | 文 | 又云 | 如抄引 上出之 | 當知 |
T2217_.59.0576b22: 經文説此自證者由方便説自證也。非
T2217_.59.0576b23: 謂自證位説自證法也。故疏第三釋此經
| T2217_.59.0576b24: | 文云。即金剛手承佛神力領解上文。 | 私云 金剛 |
| T2217_.59.0576b25: | 手領解住心 品文故矣 | 先歎世尊甚爲奇特。由具大方 |
| T2217_.59.0576b27: | 自覺 | 心自覺心心自證心如實知自心也。即菩 提實義。謂覺自心從本以來不生義也 | 不可思 |
| T2217_.59.0576b28: | 議法界 | 十慮手亡故云不可思。 五居足斷故云不可議也 | 出過一切心地 |
| T2217_.59.0576b29: | 出過三十二 種心地也 | 的無所依也 | 依者心地也 出過故云無 | 如世人擧 |
| T2217_.59.0576c02: | 名此心爲地 | 第二十卷者 心境者是也 | 以心爲地。以心尚 |
| T2217_.59.0576c04: | 戲論 | 佛地惑微 細妄執也 | 進趣都息故名超越心地也。 |
T2217_.59.0576c06: 道爲衆生類如本性信解而演説法。即是
| T2217_.59.0576c07: | 領解一切智心無盡莊嚴之迹也 | 文 | 此文既 |
T2217_.59.0576c09: 住神力加持説此自證法云今經也。若自
T2217_.59.0576c10: 證位有説法何云若我但住如是境界不能
T2217_.59.0576c11: 以是蒙益乎。問。今經自受法樂説實行隔
T2217_.59.0576c12: 聞。故大師云。自性受用佛自受法樂故與自
| T2217_.59.0576c13: | 眷屬各説三密門 | 文 | 然今經疏文爲不知 |
| T2217_.59.0576c14: | 自證三菩提之實行菩薩而住方便説法 | 見 |
| T2217_.59.0576c16: | 智心無盡莊嚴之迹 | 文 | 准無盡莊嚴藏之文 |
T2217_.59.0576c18: 嚴之迹雖依上文其意異矣。隨義轉用聖教
T2217_.59.0576c19: 常習歟。所以自性身有本地加持二義。以
T2217_.59.0576c20: 加持身自受法樂説而領解本地無相之自
T2217_.59.0576c21: 證也。況復經中隣此文云次説修眞言行
| T2217_.59.0576c22: | 大悲胎藏生大漫荼羅王 | 文 | 諸説既今經具 |
T2217_.59.0576c24: 文云。不思議法界即喩蓮華臺種種方便道
| T2217_.59.0576c25: | 即喩蓮華葉 | 文 | 疏第二十云。此是毘盧遮那 |
T2217_.59.0576c27: 心之境界。唯佛與佛乃能知之。爲念本誓
T2217_.59.0576c28: 開示大悲藏普引衆生入佛惠故○若離
T2217_.59.0576c29: 方便如來本地尚不可説。何況以示人耶。
T2217_.59.0577a01: 不可爲諸上首等菩薩説。何況流入生死
T2217_.59.0577a02: 中耶。以此方便同於大空而現衆像。○
| T2217_.59.0577a03: | 即是金剛身也 | 文 | 准此文自證是本地華臺 |
T2217_.59.0577a05: 已外方便身作四重圓壇説今經也。但有
T2217_.59.0577a06: 心菩薩是擧顯人歟。或又自性所成眷屬假
T2217_.59.0577a07: 示現此儀歟。例如瑜祇經遍照如來與自
T2217_.59.0577a08: 性所成眷屬倶説之然至瑜祇成就品説
T2217_.59.0577a09: 一字心之明云會中有一障者忽然而現
| T2217_.59.0577a10: | 諸菩薩各如醉人不知所從來處 | 異抄 | 此等 |
T2217_.59.0577a12: 菩薩説又爾也。到於實際從果向因人何
T2217_.59.0577a13: 非境界乎。又經文爲衆生類者未來衆生也。
T2217_.59.0577a14: 故次下擧具縁品所化云。爲滿足彼諸未
| T2217_.59.0577a15: | 來世無量衆生 | 文 | 具如下辨。問。自性身非 |
T2217_.59.0577a17: 答。疏第三云。然以加持力從佛菩提自證
| T2217_.59.0577a18: | ＊之徳現八葉中胎藏身 | 文 | 既云中胎尊特 |
T2217_.59.0577a20: 現覺諸法本初不生等者。此有二點。一云現
T2217_.59.0577a21: 覺諸法本初不生。意云本有始覺顯得本有
T2217_.59.0577a22: 本覺也。一云現覺之諸法本初不生也本覺
T2217_.59.0577a23: 之覺也。意云。凡夫見聞覺知諸法即本初不
| T2217_.59.0577a24: | 生而法佛法爾四曼非始可覺也 | 爲言 | 疏第 |
T2217_.59.0577a26: 心從本以來不生即是成佛。而實無覺無
| T2217_.59.0577a27: | 成也 | 文 | 此文有二點。一云謂。自心覺本來不 |
| T2217_.59.0577a28: | 生即是成佛 | 始覺 智身 | 而實無覺無成也 | 本覺 理身 | 一 |
| T2217_.59.0577a29: | 云謂。覺者自心也。本來不生即成佛 | 本覺成 佛義 | 而 |
| T2217_.59.0577b01: | 實無覺無成也 | 簡始覺 成覺也 | 疏第十二云。彼持眞 |
T2217_.59.0577b03: 尊。永離邪倒名之爲正。以此正知見現
| T2217_.59.0577b04: | 覺諸法也 | 文 | 此釋順初文點耳。開題云。成者 |
T2217_.59.0577b06: 爾所成之成非因縁所生之成。文云我覺本
| T2217_.59.0577b07: | 不生 | 乃至 | 知空等虚空即是大成就成。非小 |
| T2217_.59.0577b08: | 成之成 | 私云。法爾云大 成因縁云小成也 | 次佛者又云三菩提。 |
T2217_.59.0577b10: 所得之覺。故文云法佛自然智已離一切暗
| T2217_.59.0577b11: | 略抄 | 當知今文明法然成佛之義耳。若爾我 |
T2217_.59.0577b13: 菩提實義文云。一切衆生不解如是常寂
| T2217_.59.0577b14: | 滅相 | 私云。菩 提實義也 | 分別妄云有生輪迴六趣不 |
| T2217_.59.0577b16: | 迹中 | 疏第四云。如來以世間因縁事相擬儀況喩不思議 法界文。准於世間因縁擇地造壇等事迹之中不思 |
| T2217_.59.0577b17: | 無相菩提。爲言不知性得果海法 然之理於縁起因分有爲事迹中也 | 推求挍計 | 遍計所 執也 |
| T2217_.59.0577b18: | 翼望成佛何有得理 | 法然 理也 | 耶 | 文 | 疏第七云。而但以 佛知見示悟衆 |
| T2217_.59.0577b19: | 生。若行者於此眞言十喩中妄見有爲生 滅更増心垢則非如來之本意也 云云 | 當知於法 |
| T2217_.59.0577b21: | 是因本性空寂。當知果相亦復如是。 | 私云 法 爾成就 |
| T2217_.59.0577b22: | 常寂滅 相也 | 若於如是縁起法中 | 於有爲事 迹之中也 | 而言 |
| T2217_.59.0577b23: | 有因有果 | 推求挍 計也 | 即是遍計所執墮斷常一 |
| T2217_.59.0577b24: | 異不入中道。 | 不得法 然理也 | 是故證知如是眞言永 |
| T2217_.59.0577b25: | 離因業即是法界也 | 文 | 故知迷悟不同遍計有 |
| T2217_.59.0577b26: | 無耳。故住心論云。迷悟在己無執而到 | 云云 |
| T2217_.59.0577b27: | 遍計捨不捨。 具如即身義抄 |
T2217_.59.0577c01: 語言道者即是。從此已下皆是轉釋阿字
T2217_.59.0577c02: 問覺本不生即是佛。佛自證之法非思量
T2217_.59.0577c03: 分別之所能及亦不可傳授與人。智度謂
| T2217_.59.0577c04: | 之言語盡竟不行處也 | 文 | 經第六 | 説如 來品 | 云。成佛 |
| T2217_.59.0577c06: | 言説自證之智惠故説名如來 | 文 | 疏第十九 |
T2217_.59.0577c08: 可宣説而授與人住如此智故得如來
| T2217_.59.0577c09: | 名也 | 文 |
T2217_.59.0577c11: 之
T2217_.59.0577c12: 若離如來威神之力等者。疏第六云。本者即
T2217_.59.0577c13: 是如來自證之地住大涅槃。若捨加持神力
| T2217_.59.0577c14: | 則一切心量衆生非其境界 | 文 | 若捨已下 同今文 | 疏第 |
| T2217_.59.0577c16: | 減。非造作所成故 | 私云。自證三菩提法爾成佛故。 開題云。法爾所成非因縁生 |
| T2217_.59.0577c17: | 云云 | 不以外寶爲飾。乃至十住諸菩薩 |
| T2217_.59.0577c18: | 當今十 地菩薩 | 猶因承佛神力 | 當于今威神 之力文也 | 見加持 |
| T2217_.59.0577c19: | 身。其於常寂之體 | 心行亦寂 自證位也 | 如在羅穀 | 尚非 其境 |
| T2217_.59.0577c20: | 界意 也 | 故以爲況也 | 文 | 以外飾況事相 喩妙嚴相也 | 依此文自 |
T2217_.59.0577c22: 者是即從因向果之人。所以云不知彼内證
| T2217_.59.0577c23: | 境 | 文 | 疏第七云。如來無礙知見 | 私云。自證三 菩提唯佛知見 |
| T2217_.59.0577c24: | 故云 也 | 在一切衆生相續中法爾成就 | 法爾成佛菩 提實義也 |
| T2217_.59.0577c26: | 名爲生死中人 | 文 | 已上約自證菩提而示十 |
T2217_.59.0577c28: 祕密心地超過十地身語心金剛各於五
T2217_.59.0578a01: 智光明峯杵出現五億倶胝微細金剛遍滿
T2217_.59.0578a02: 虚空法界。諸地菩薩無有能見倶不覺知
| T2217_.59.0578a03: | 文慈覺釋云。諸地菩薩顯菩薩云云。信證僧正云。 此菩薩中有顯教菩薩及眞言未究竟菩薩云云 | 智 |
| T2217_.59.0578a05: | 無量音聲。聽法衆亦滿虚空。 | 此衆亦是法性身 非生死人所見 |
| T2217_.59.0578a06: | 云云 | 已上依自受法樂説法而顯十地生 |
T2217_.59.0578a08: 本地尚不可説。何況以示人耶。不可爲諸
| T2217_.59.0578a09: | 上首等菩薩説。何況流入生死中耶 | 文 | 准此 |
T2217_.59.0578a11: 薩也。疏第三釋支分生云。出無量十住諸
| T2217_.59.0578a12: | 菩薩。此中有二重大眷屬内眷屬也 | 取意 | 生 |
T2217_.59.0578a14: 受用佛自受法樂故與自眷屬各説三密門
| T2217_.59.0578a15: | ○所謂如來内證智境界也。等覺十地 | 私云或 顯等覺 |
| T2217_.59.0578a16: | 十地也或華 嚴天台也 | 不能入室。何況二乘凡夫。 | 常二乘 凡夫也 |
| T2217_.59.0578a17: | 或大小乘云二乘世 間二三云凡夫也 | 誰得昇堂。私云。等覺亦 |
T2217_.59.0578a19: 同今生死中人也。釋論中以二乘接邪定
T2217_.59.0578a20: 故
| T2217_.59.0578a21: | 爾時世尊往昔大悲願故等者。經第一 | 具縁品 |
T2217_.59.0578a23: 法界度脱無餘衆生界故一切如來同共集
| T2217_.59.0578a24: | 會。漸次證入大悲藏發生三摩地 | 云云 | 疏第 |
T2217_.59.0578a26: 我當成就一切諸佛法界悉皆度脱無餘衆
T2217_.59.0578a27: 生界。今所願已滿。而應度衆生不盡。以衆
T2217_.59.0578a28: 生界無盡即是法界無盡也○以衆生界未
T2217_.59.0578a29: 得一切解脱即是法界未得遍滿成就。故
T2217_.59.0578b01: 如來勤修事業無有休息也。即以此本願
T2217_.59.0578b02: 因縁一切如來同共集會。○今將説滿足一
T2217_.59.0578b03: 切智智法門亦是諸佛大事因縁。以同一本
T2217_.59.0578b04: 誓同一法界故皆悉集會共以神力加持
| T2217_.59.0578b05: | 也○ | 云云 | 私云。今文同此經疏説歟。同共集 |
T2217_.59.0578b07: 到於實際人故亦云一切如來也。滿足一
T2217_.59.0578b08: 切智法門者今經骨目也。依事相更問大
T2217_.59.0578b09: 事因縁良有以也。當知翻往昔悲願住加
T2217_.59.0578b10: 持三昧現尊特中臺身説今經也。故云
T2217_.59.0578b11: 皆悉集會共以神力加持也。心王心數同住
T2217_.59.0578b12: 加持故云共也。依之當卷下文云。然以自
T2217_.59.0578b13: 在神力所加持故即從心王毘盧遮那現
T2217_.59.0578b14: 加持尊特身。爾時無量法門眷屬一一皆現
| T2217_.59.0578b15: | 執金剛身顯發如來大勢威猛 | 文 | 第三上文 |
| T2217_.59.0578b17: | 現八葉中胎藏身 | 乃至 | 從普門方便現第三 |
| T2217_.59.0578b18: | 重一切衆生喜見隨類之身 | 文 | 此等明文煥 |
T2217_.59.0578b20: 覺門則無始無終之性身也。又依顯得邊
T2217_.59.0578b21: 則一生頓證之理佛也。倶以不可云往昔
T2217_.59.0578b22: 悲願如何。答。若約本覺門依本有三身中
T2217_.59.0578b23: 應化用而義説歟。故瑜祇經云。常於三世
| T2217_.59.0578b24: | 不壞化身利樂有情無時暫息 | 文 | 往昔者 |
T2217_.59.0578b26: 且約一生前後作此説歟。又云望顯得今
T2217_.59.0578b27: 果指本有熏習云往昔歟。故問答云。謂大
| T2217_.59.0578b28: | 日世尊顯昔成佛之初事故云大日成覺 | 文 |
T2217_.59.0578c01: 云初事也
T2217_.59.0578c02: 若我但住如是境界等者。雜問答云。如來往
T2217_.59.0578c03: 昔悲願力故住神力加持三昧爲諸衆生
| T2217_.59.0578c04: | 説祕密藏 | 文 | 疏第二十云。若如來但住自證 |
T2217_.59.0578c06: 過心量。説何示人耶。故漸次流出漸入第
T2217_.59.0578c07: 一院次至第二院次至第三院。雖作如此
| T2217_.59.0578c08: | 流出亦不離普門之身 | 文 | 私云。准此文。今 |
T2217_.59.0578c10: 名異義同。如是境界與自證之法文別意
T2217_.59.0578c11: 一故。以不能度人釋則諸等二句。以三重
T2217_.59.0578c12: 流出文配示種種諸趣所喜見身。以此處
| T2217_.59.0578c13: | 微妙寂靜却當于是處 | 乃至 | 亦寂。出過心量 |
T2217_.59.0578c15: 今此文示説今經四重圓壇之儀式也。又
T2217_.59.0578c16: 第六云。本者即是如來自證之地住大涅槃。
| T2217_.59.0578c17: | 私云。同如 是境界已上 | 若捨加持神力則一切心量衆 |
| T2217_.59.0578c18: | 生非其境界 | 文 | 同不能已 下文也 | 又二十卷云從法 |
| T2217_.59.0578c19: | 身 | 中臺 身也 | 起應次流向外 | 如流出三 重聖衆也 | 以度衆生 |
| T2217_.59.0578c20: | 似度未來 衆生也 | 猶如漫荼羅自中＊臺出至八部世 |
| T2217_.59.0578c21: | 天之位 | 文 | 或云以此文明瑞相加持世界事 |
T2217_.59.0578c23: 瑞也。然既自證位説今經更住加持瑞瑞
| T2217_.59.0578c24: | 相爲何乎。 | 取意 | 又自證位説今經未來利 |
T2217_.59.0578c26: 下文云。如是自證之境説者無言觀者無見
| T2217_.59.0578c27: | 文 | 若自證位説今經何云説者無言乎。又 |
| T2217_.59.0578c29: | 示人 | 文 | 彼位有説則何云不示人乎。當知 |
T2217_.59.0579a02: 住神力加持三昧。如此爲未來衆生示三
T2217_.59.0579a03: 重漫荼羅種種諸趣所喜見身爲同聞。疏第
T2217_.59.0579a04: 六云。三重＊漫荼羅所示種種類形皆是如來
| T2217_.59.0579a05: | 一種法門身也 | 文 | 或擧第三重喜見隨類身 |
T2217_.59.0579a07: 身之故説今經云所宜聞法也。解脱門所
T2217_.59.0579a08: 現知識傳此令未代衆生開悟故云開觀照
T2217_.59.0579a09: 門也。依之雜問答云。如來往昔悲願力故
T2217_.59.0579a10: 住於神力加持三昧爲諸衆生説祕密藏
T2217_.59.0579a11: 發即心菩提淨即心佛國見自心正覺證
| T2217_.59.0579a12: | 自心涅槃。是故云加持等。此其大意 | 文 | 問。 |
T2217_.59.0579a14: 化他何同今經説會乎。又彼卷下文云。爲
T2217_.59.0579a15: 念本誓開示大悲藏○復以神力普現身
| T2217_.59.0579a16: | 口意遍滿生死中 | 文 | 此文同今疏文。依神 |
T2217_.59.0579a18: 持世界儀乎。又今文云普爲一切衆生擧
T2217_.59.0579a19: 實行也。又既云種種性欲所宜聞法何自
T2217_.59.0579a20: 受法樂説乎。況復疏第十二云。遍照佛刹者
T2217_.59.0579a21: 以此惠光普照無量法界一切有縁應度者
T2217_.59.0579a22: 無不普現其前以所喜見之身稱機説法
| T2217_.59.0579a23: | 咸令得入如是阿字之門也 | 文 | 准此文今 |
T2217_.59.0579a25: 然此應化非能説主乎。答。凡三重流出是
T2217_.59.0579a26: 爲説今經集會儀式也故金剛頂經云自受
T2217_.59.0579a27: 用佛從心流出無量菩薩對遍照如來受
| T2217_.59.0579a28: | 灌頂職位。彼等菩薩各説三密門 | 乃至 | 此即 |
| T2217_.59.0579b01: | 情 | 略抄 | 今又可准之。又經第五説自性身身 |
T2217_.59.0579b03: 性身安住其中隨諸衆生種種性欲令得
| T2217_.59.0579b04: | 歡喜 | 文 | 疏釋云。此即中＊臺八葉之華也。然 |
| T2217_.59.0579b06: | 生喜悦 | 文 | 准此文今又可今經會座也。又 |
T2217_.59.0579b08: 説文次下別説故具如聲字義釋矣。但至十
T2217_.59.0579b09: 二卷釋者所喜見身其體雖一自利利他義
T2217_.59.0579b10: 異故所謂在自性土爲同聞而自受法樂
T2217_.59.0579b11: 往加持世界隨機説法。故隨宜判釋。況復
| T2217_.59.0579b12: | 彼釋次下文云隨佛刹即無餘世界也。 | 私謂 此世 |
| T2217_.59.0579b13: | 界者即此淨心之土常 無毀壞金剛之國土也 | 此意無餘世界者指法界 |
T2217_.59.0579b15: 滿生死釋者。具釋云。此是毘盧遮那本地之
T2217_.59.0579b16: 身華臺之體。超八葉絶方所非有心之境
| T2217_.59.0579b17: | 界。唯佛與佛乃能知之。 | 私云已上白證三菩 提言心絶滅位也 | 爲 |
| T2217_.59.0579b18: | 念本誓 | 往昔非 願也 | 開示大悲藏普引衆生入 |
| T2217_.59.0579b19: | 佛惠故 | 開發大悲胎藏＊漫荼羅而引入 未來衆生令入法界今經説會也 | 復以加 |
| T2217_.59.0579b20: | 持神力普現身口意遍滿生死中。 | 如來以神 力普現解 |
| T2217_.59.0579b21: | 脱門知識於加持世 界化實行生死人也 | 當知此即是方便也 | 至結上 今經會 |
| T2217_.59.0579b22: | 座及加持世 界利益也 | 若離方便如來本地尚不可説。 |
| T2217_.59.0579b23: | 自證境毘盧遮那本地身尚 不可説也。説者無言故 | 何況以示人耶。 | 又不可 示人也 |
| T2217_.59.0579b24: | 觀者無 見故 | 不可爲諸上首等菩薩説。 | 今經説會 自性身中 |
| T2217_.59.0579b25: | 加持身説故於本地自證爲金剛手 等不可説云也此簡今經説會也 | 何況流入生死 |
| T2217_.59.0579b26: | 中耶 | 云云 | 此又遮加持 世界説也 | 當知今文神變加持之 |
T2217_.59.0579b28: 者。神力加持元意遠被未來機故云種種
T2217_.59.0579c01: 性欲等。故當卷下釋住心品九句問云。時
T2217_.59.0579c02: 金剛手爲令未來衆生具足方便無餘疑
| T2217_.59.0579c03: | 故以偈問佛 | 文 | 又經第一具縁品云。於當來 |
| T2217_.59.0579c05: | 是法 | 文 | 疏第四釋云。若我捨於方便直爲衆 |
T2217_.59.0579c07: 進修耶。故偈次明設教之意云爲度彼等
| T2217_.59.0579c08: | 故隨順方便説也 | 文 | 此自證者前自證三菩提 |
T2217_.59.0579c10: 教之意。指未來衆生云爲度彼等故。故知
T2217_.59.0579c11: 今設教本意專約未來衆生也。大師雜問答
T2217_.59.0579c12: 釋即此意矣。或又准聖位經彼等菩薩各説
T2217_.59.0579c13: 三密門者三重圓壇内大眷屬所説歟。佛菩
| T2217_.59.0579c14: | 薩各入自證三昧説各各眞言故 | 出普通眞 言藏品中 |
T2217_.59.0579c16: 心行等也。然此應化者自性所成所喜見身
T2217_.59.0579c17: 也。非當經教主心王大日也。各説三密故
T2217_.59.0579c18: 應化。又非不能説而非説主耳。問。既所
T2217_.59.0579c19: 喜見身今經＊之聽衆也。教主説文何乎。又
T2217_.59.0579c20: 非從毘盧遮那等説全同下所擧瑞相文。何
T2217_.59.0579c21: 云非加持世界儀式乎。答。上所擧世尊住
T2217_.59.0579c22: 加持三昧是即今經教主也。疏第十四云以
| T2217_.59.0579c23: | 清淨法身離一切相。 | 私云菩提實義也已下 住神力加持三昧也 | 然 |
T2217_.59.0579c25: 内證之徳。由佛自在神力所加持。故因此
| T2217_.59.0579c26: | 有相方便能生無相之相也 | 文 | 又第十六云。 |
| T2217_.59.0579c27: | 佛住畢竟無相寂滅之法。 | 私云自 證位也 | 以大悲 |
| T2217_.59.0579c28: | 故 | 往昔大 悲願也 | 住於三昧 | 等至三昧也。擬 今加持三昧也 | 令一切 |
| T2217_.59.0579c29: | 大會無量衆生 | 指内大眷屬及 未來衆生也 | 見此大悲胎藏 |
| T2217_.59.0580a02: | 而現有相 | 文 | 無相自性位有 相加持説也 | 第六云。如内證 |
| T2217_.59.0580a04: | 終不能解。 | 私云已上 自證位也 | 然佛以方便力以無 |
| T2217_.59.0580a06: | 果法證得非因非果法 | 云云 | 住加持三昧 説今經也 | 又經 |
| T2217_.59.0580a08: | 已上 如文 | 以種種方便道如本性信解而演説 |
| T2217_.59.0580a09: | 法 | 文以種種以下同住神力加持隨 種種性欲説所宜聞法義也 | 依此等文明 |
T2217_.59.0580a11: 三昧若加持世界事自證位言語無。今經説
T2217_.59.0580a12: 會何處乎。但今釋文同瑞相文者瑞相土教
T2217_.59.0580a13: 主他受用已下三身也。彼即自性座席聽衆
T2217_.59.0580a14: 故其文同何失。又云即事而眞無有終盡
T2217_.59.0580a15: 顯自性所成眷屬之旨也。瑜祇經云。常於
| T2217_.59.0580a16: | 三世不壞化身利有情事 | 文 | 可思之。問。 |
T2217_.59.0580a18: 佛心爲應感應因縁即時毘盧遮那現所喜
| T2217_.59.0580a19: | 見身説所宜聞法 | 文 | 又大疏抄云。今神變者 |
T2217_.59.0580a21: 實行逮見義見如何。答。疏第六云。然諸行人
T2217_.59.0580a22: 若深入瑜伽境界三昧自當了了聽聞如正
| T2217_.59.0580a23: | 説時無異 | 文 | 私云。行者感見令同今會座 |
T2217_.59.0580a25: 二處矣
T2217_.59.0580a26: 然此應化非從毘盧遮那等者。經下文云。非
T2217_.59.0580a27: 從毘盧遮那佛身或語或意生。 一切處故
T2217_.59.0580a28: 起滅邊際不可得。而毘盧遮那一切身業一
T2217_.59.0580a29: 切語業一切意業一切處一切時於有情界
| T2217_.59.0580b01: | 宣説眞言道句法 | 文 | 今釋依此文而釋今 |
T2217_.59.0580b03: 別之義也。釋迦是第三重外部主故上云諸
| T2217_.59.0580b04: | 趣所喜見身。 | 疏第三云。第三重一切衆生喜見隨類身 文。第五云。釋迦牟尼生身眷屬爲第三 |
| T2217_.59.0580b05: | 文。第六云。第三重 一切世天眷屬文 | 大師又今經文注變化身説 |
T2217_.59.0580b07: 者依其體同故。又三重聖衆皆雖同聞擧
T2217_.59.0580b08: 第三重顯初二重歟。例如下文中擧第一
T2217_.59.0580b09: 重執金剛顯第二三重耳。上文世尊住加
T2217_.59.0580b10: 持三昧示所喜見身等者。依經而毘盧遮
T2217_.59.0580b11: 那已下文。即是不生而生之謂也。今文非從
T2217_.59.0580b12: 等者生而不生之義也。智證大師釋云。然此
T2217_.59.0580b13: 應化非大日身或語或意生者據眞如體性
| T2217_.59.0580b14: | 門而説也 | 文 | 起滅者隱顯義非實生滅歟。故 |
| T2217_.59.0580b15: | 下文云。顯時無從來隱時亦無所去 | 文 | 如 |
T2217_.59.0580b17: 際倶不可得也。故下釋云。所以無盡無邊
T2217_.59.0580b18: 際者以不異如來遍一切處常住不滅之
| T2217_.59.0580b19: | 身也 | 文 | 教王經疏第二云。言無始無終者。是 |
T2217_.59.0580b21: 歎毘盧遮那三業云於一切處起滅邊際
| T2217_.59.0580b22: | 不可得 | 文 | 此意不可得者遮起滅歟 |
T2217_.59.0580b24: 也。幻師譬上世尊也。呪術力喩上大悲
T2217_.59.0580b25: 願力也。加持藥草類上住加持三昧也。能
T2217_.59.0580b26: 現種種未曾有事比所喜見身所宜聞法
T2217_.59.0580b27: 也。五情所對擬隨種種心行。悦可衆心同開
T2217_.59.0580b28: 觀照門也。若捨加持等二句顯然此應化已
T2217_.59.0580b29: 下文
T2217_.59.0580c01: 五情所對悦可衆心者。文意云。現種種未曾
| T2217_.59.0580c02: | 有事是五情所對而令悦可衆心 | 爲言 | 或 |
T2217_.59.0580c04: 義也。衆心者衆生心歟。或衆多心歟。五識
T2217_.59.0580c05: 唯縁實境。或通假境西方諸師異義也。但
T2217_.59.0580c06: 護法親光意唯縁實境。其故未轉依五識必
T2217_.59.0580c07: 託第八所變故。所變必有實用故。疏主未
T2217_.59.0580c08: 必決斷性相。學者隨宜可取義也。今且依
T2217_.59.0580c09: 護法意得文意者。幻師依呪術力加持
T2217_.59.0580c10: 藥草現種種未曾有事時五根五識雖縁
T2217_.59.0580c11: 本藥草同時意識迷亂而見種種未曾有事
T2217_.59.0580c12: 想有見色聞聲等作用。此五根爲門同時意
T2217_.59.0580c13: 識爲執故云五情所對。非直五識也。悦可
T2217_.59.0580c14: 者悦喜義。喜是意識相應受也可思之
T2217_.59.0580c15: 如來金剛之幻等者。合説也。縁謝即滅句以
T2217_.59.0580c16: 若捨已下合然此應化以下也。機興即生文
T2217_.59.0580c17: 以衆心已上合觀照門以上之意也。即事
T2217_.59.0580c18: 以下二句合於一切以下也。或又但於一切
T2217_.59.0580c19: 已下合説而顯餘歟。縁滅機生起滅義也。即
T2217_.59.0580c20: 事而眞等邊際不可得義也。如來金剛之幻
T2217_.59.0580c21: 者大疏抄云。即如來金剛之幻即智之用自
| T2217_.59.0580c22: | 在之業也 | 文 | 密嚴院釋云。金剛之幻即事而 |
| T2217_.59.0580c23: | 眞。不二之一即如而多 | 云云 | 或云。約佛體云 |
T2217_.59.0580c25: 時故。先師義云。四身皆法然本有故神變不
T2217_.59.0580c26: 改自性趣利他門。雖用加持自性敢不
T2217_.59.0580c27: 變。然則不異本地。應幻故云金剛幻。又名
T2217_.59.0580c28: 不思議幻。金剛即幻也。勿同如常報應如
T2217_.59.0580c29: 水月等耳。問。法然本有何有興謝異耶。
T2217_.59.0581a01: 答木幡義云。興謝本法然也。生滅即本有也。
T2217_.59.0581a02: 何同如常生滅義矣。故經云。生住等諸法常
| T2217_.59.0581a03: | 恒如是生 | 文 | 私云。生滅約機見隱顯。非關 |
| T2217_.59.0581a05: | 身 | 文 |
| T2217_.59.0581a06: | 縁謝即滅 | 乃至 | 無有終盡者。此明應化有法 |
T2217_.59.0581a08: 或云。今宗意約法體説四種法身皆是本有。
| T2217_.59.0581a09: | 約隱顯語四身倶有因縁生義 | 云云 | 法體者 |
| T2217_.59.0581a10: | 即身義云。故佛説六大爲法界體性 | 文 | 問。 |
T2217_.59.0581a12: 第七云。法界即諸法之體以是言之因亦
| T2217_.59.0581a13: | 法界縁亦是法界因縁所生法亦是法界 | 文 | 良 |
T2217_.59.0581a15: 雖不捨煩惱相猶歸菩提體云眞也。今宗
T2217_.59.0581a16: 煩惱事相本是眞體故性相歴然云即事而
T2217_.59.0581a17: 眞。求異如常攝相歸性之義耳。故祕藏記
T2217_.59.0581a18: 云。顯教之中相常住者據攝相歸性可稱
T2217_.59.0581a19: 常住。依性相差別何稱常住耶。密教説性
| T2217_.59.0581a20: | 之處性相宛然而本有也 | 取意 |
T2217_.59.0581a22: 字故云具題也。大廣博經者大毘盧遮那成
T2217_.59.0581a23: 佛經義歟。上具擧故恐文繁今略擧也。開題
T2217_.59.0581a24: 云。毘盧遮那者○或云光明遍照或説高顯
| T2217_.59.0581a25: | 廣博。並皆得其義 | 文 | 義決云。梵云毘盧遮 |
| T2217_.59.0581a27: | 爲遍照王如來也 | 文 | 私云。經字置中間違諸 |
| T2217_.59.0581a28: | 經例。如何答 | 云云 | 問。因陀羅王者帝釋也者 |
T2217_.59.0581b01: 帝釋者。帝之一字即是因陀羅梵語訛也。正
| T2217_.59.0581b02: | 云印涅哩 | 二合 | 略云帝。蓋聲勢相近。今時 |
| T2217_.59.0581b04: | 云釋迦羅主也 | 文 | 開題云。唐言帝釋王梵 |
| T2217_.59.0581b05: | 本 | 略抄 | 要義云。抄意帝之一字爲梵 |
T2217_.59.0581b07: 爲漢語。其意可思。法華玄賛云。梵云釋迦
| T2217_.59.0581b08: | 提婆因達羅。釋迦姓也。 | 音訓云刹 帝利姓也 | 此翻爲 |
| T2217_.59.0581b09: | 能。提婆天也。因陀羅帝也 | 云云 | 疏第七云。因 |
| T2217_.59.0581b10: | 陀羅是天帝釋異名 | 文 |
T2217_.59.0581b12: 次一切如來者具顯密二意。顯義十方三世
T2217_.59.0581b13: 一切諸佛名一切如來。是則各各衆生修如
T2217_.59.0581b14: 實道去成正覺來化衆生名如來也。密義
T2217_.59.0581b15: 五智佛名一切如來。聚一切諸佛共成五
T2217_.59.0581b16: 佛身故。此五佛則諸佛之本體諸法之根源。
| T2217_.59.0581b17: | 故名一切如來 | 文 | 私云。依初釋者大乘衆教 |
T2217_.59.0581b19: 望有互爲主伴義故。疏十四云。如來何故
T2217_.59.0581b20: 處此三昧。然亦非無因縁。正謂開示如來
| T2217_.59.0581b21: | 甚深祕要之事也 | 文 |
T2217_.59.0581b23: 日者謂天帝威徳光明類于千＊日。如經
T2217_.59.0581b24: 云帝釋所有光明猶如千＊日等爲釋天之
| T2217_.59.0581b25: | 主也 | 文 | 此釋目字爲＊日。帝釋光明勝日天 |
| T2217_.59.0581b27: | 文 | 惠昭釋云。猶如帝釋名爲千眼非有千 |
| T2217_.59.0581b28: | 眼。以能一時見於千法故名千眼 | 文 | 此意 |
| T2217_.59.0581b29: | 目者眼義也。教時義云。天帝有千名 | 文 | 此又 |
| T2217_.59.0581c02: | 王也 | 爲言 |
T2217_.59.0581c04: 入爲能入。能入從所入以得名是眞言門
T2217_.59.0581c05: 之入名入眞言門。依主釋也。住心者。住謂
T2217_.59.0581c06: 安住令菩提等願不動故。心者靈明。是知見
T2217_.59.0581c07: 之眞實相故。又住是三昧。於三昧中即見
T2217_.59.0581c08: 自心○住是能住心是所住。能所相望作依
T2217_.59.0581c09: 主釋。又上入眞言門是因。住心是果。因果相
| T2217_.59.0581c10: | 望亦依主 | 文 | 觀義云。眞言是能入方便。入修 |
| T2217_.59.0581c12: | 心之品也。 | 爲言 | 或行者爲能入眞言爲所 |
| T2217_.59.0581c13: | 入門也。意行者入三密門而住心也。 | 爲言 |
T2217_.59.0581c15: 之壇也。即所入果也住心者十住心即能入
| T2217_.59.0581c16: | 心也。意入＊漫荼羅之住心也。 | 爲言 | 例如 |
T2217_.59.0581c18: 者。釋此心云。所謂衆生自心品。即是一切
| T2217_.59.0581c19: | 智智 | 文 | 非指所入一切智果耶。答。此心有 |
T2217_.59.0581c21: 約修生始覺亦能入續生心品也。大經要義
T2217_.59.0581c22: 第二云。謂住心者顯能住於所住心。故住
| T2217_.59.0581c23: | 之一字通能所也。縁盧故名心 | 文 | 尋云。今此 |
T2217_.59.0581c25: 且依一意通三密六大歟。問。疏釋此心
| T2217_.59.0581c26: | 云。所謂衆生自心品即是一切智智 | 文 | 既云 |
T2217_.59.0581c28: 答。今宗意於顯乘一心無相理談六大本有
T2217_.59.0581c29: 義。是當宗超絶之談也。顯宗於色心隨一
T2217_.59.0582a01: 之心論能求所求二菩提心。眞宗六大本有
T2217_.59.0582a02: 體即能求菩提心又所求菩提心也。若菩提
T2217_.59.0582a03: 心局識大者。於顯乘一心論六大而彼六
T2217_.59.0582a04: 大中唯識大者。顯乘菩提心寛廣眞言菩提
T2217_.59.0582a05: 心狹少乎。故知菩提心通三密六大也。問。
T2217_.59.0582a06: 若爾通三六證安在乎。答。戒序釋所求菩
| T2217_.59.0582a07: | 提心云。三密四曼四種法身也 | 云云 | 所求既 |
| T2217_.59.0582a09: | 䟽下云。唯是心自證心心自覺心 | 文 | 大師指 |
| T2217_.59.0582a10: | 事云。心自證心心自覺心 | 文 | 又別本即身義 |
| T2217_.59.0582a11: | 出菩提心體云。本有＊阿字 | 云云 | 大日經云。有 |
| T2217_.59.0582a12: | 情及非情阿字第一命 | 文 | 非情命＊阿者五大。 |
T2217_.59.0582a14: 五大又可有縁慮義乎。答。云爾何失。三
T2217_.59.0582a15: 摩耶身既有情也。身語二密又有斷惑證理
| T2217_.59.0582a16: | 功 | 別本即 身義 | 又菩提心局識大者違經彼法少 |
T2217_.59.0582a18: 法故。問。三界唯心之義顯乘盛談也。雖然
T2217_.59.0582a19: 色法勿爲能求體乎。答。彼縁起色法歸一
T2217_.59.0582a20: 心本云三界唯心。今不爾。唯心本源性所
T2217_.59.0582a21: 色心法然本有也。豈同彼矣
T2217_.59.0582a22: 竊謂入住之義等者。般若寺抄云。意修行即
T2217_.59.0582a23: 此心。離心無修行之義。故擧心省行爲一
| T2217_.59.0582a24: | 品目也 | 文 | 意云。顯發心即到義云兼修行 |
| T2217_.59.0582a25: | 歟。修眞言門非發心即到故。 | 爲言 | 中川抄 |
| T2217_.59.0582a27: | 義兼行能住其心眞言行故 | 文 | 私云。今教五 |
| T2217_.59.0582a29: | 文 | 入住義廣通五轉故從因至果以無所 |
| T2217_.59.0582b01: | 住而住其心 | 文 住既通 五轉 入亦可爾也 | 故云入住義 |
T2217_.59.0582b03: 眞語如語不妄不異者。金剛般若經云。如來
T2217_.59.0582b04: 是眞語者實語者如語者不誑語者不異語
| T2217_.59.0582b05: | 者 | 文 | 今疏文同此經。但四五爲異耳。上二句 |
T2217_.59.0582b07: 謂眞語是不妄義如語即不異謂也。故唯識
T2217_.59.0582b08: 論云。眞謂眞實顯非虚妄。如謂如常表無
| T2217_.59.0582b09: | 變異 | 文 |
T2217_.59.0582b11: 法中有二諦。一者世諦二者第一義諦。爲世
T2217_.59.0582b12: 諦故説有衆生。爲第一義諦故説衆生無
T2217_.59.0582b13: 所有。復有二種。有知名字相有不知名字
| T2217_.59.0582b14: | 相。譬如軍立密號有知者有不知者 | 文 |
| T2217_.59.0582b16: | 教中分明説之 | 文 | 疏家又取文意云祕密號 |
T2217_.59.0582b18: 舊譯云呪等者。大師字母釋云。云何呪陀羅
T2217_.59.0582b19: 尼。謂諸菩薩獲得如是持自在。由此自在
T2217_.59.0582b20: 加被能除有情災患。諸眞言句令彼章句
T2217_.59.0582b21: 悉皆第一神驗無所唐捐能除種種災患。
| T2217_.59.0582b22: | 是名菩薩呪陀羅尼 | 文 |
T2217_.59.0582b24: 爲當經之序品。如華嚴。故疏云經之大意
| T2217_.59.0582b25: | 取意 | 或云。此經住心品即説無相菩提心至極 |
T2217_.59.0582b27: 三密也。又横竪無礙序正不二也。可思之。
T2217_.59.0582b28: 開題云。今此經且約三部而釋。初如是等序
T2217_.59.0582b29: 分者當身密即佛部。示身無盡藏故。次爾
T2217_.59.0582c01: 時世尊至屬累終是語密即蓮華部。現語無
T2217_.59.0582c02: 盡藏故。信受等文是意密即金剛部。示意
T2217_.59.0582c03: 無盡藏故。序正雖異祕妙是一。身語不同平
| T2217_.59.0582c04: | 等無異 | 文 | 私云。如實知自心字本不生云 |
T2217_.59.0582c06: 矣
T2217_.59.0582c07: 所謂衆生自心品等者。疏第七云。如來無礙
T2217_.59.0582c08: 知見在一切衆生相續中法爾成就無缺減。
T2217_.59.0582c09: 以於此眞言體相不如實覺故名爲生死
T2217_.59.0582c10: 中人。若能自知自見時即名一切知者一切
T2217_.59.0582c11: 見者。是故如是知見非佛自所造作亦非
| T2217_.59.0582c12: | 他所傳授也 | 文 | 又一本即身義云。謂悟衆生 |
| T2217_.59.0582c14: | 祕密莊嚴藏云究竟即身成佛也 | 取意 | 私云。 |
| T2217_.59.0582c16: | 訶衍論云。一切衆生皆有本覺 | 文 | 或指眞 |
| T2217_.59.0582c18: | 衆生悉有眞如 | 文 | 且依初義五轉中初字 |
T2217_.59.0582c20: 第五
T2217_.59.0582c21: 到義也。如實了知兼行證入三字義歟。依
T2217_.59.0582c22: 後義者第九唵摩羅中因義也。此識即法界
T2217_.59.0582c23: 體性智故云即是一切智智也。圓鏡力故實
T2217_.59.0582c24: 覺智文有二義。謂阿閦大圓大日大圓也。可
T2217_.59.0582c25: 思之。又或人云。六道輪迴衆生汎爾起善
T2217_.59.0582c26: 惡無記等三性心也。煩惱妄心本輪圓具徳
T2217_.59.0582c27: 故。又衆生自心品者准密嚴院釋。＊接略則
T2217_.59.0582c28: 八九十三識舒廣則無量心識也。如實了知
T2217_.59.0582c29: 者。准大師釋竪有十重淺深横示塵數廣
T2217_.59.0583a01: 多矣
T2217_.59.0583a02: 自心發菩提等者。此中自心等四句如次
T2217_.59.0583a03:
因行證入四字義也。發起等二句第T2217_.59.0583a04: 五方便具足
T2217_.59.0583a05: 第也。所謂自心發菩提者發
字不生信智。| T2217_.59.0583a06: | 初字菩 提心義也 | 發此不生智者一切所作心無著 |
| T2217_.59.0583a08: | 故云即心具萬行 | 第二字菩 提行義也 | 即心者指上 |
| T2217_.59.0583a10: | 知自心即心成等正覺也 | 第三暗字證 菩提義也 | 心合 |
| T2217_.59.0583a11: | 不生性寂靜安樂故即心證大涅槃。 | 第四惡字 入涅槃義 |
| T2217_.59.0583a12: | 也 | 心具上不生四徳故發起方便憐愍心 |
| T2217_.59.0583a14: | 所住故即心嚴淨佛國也。 | 第五惡字方便 具足智義也 | 以 |
T2217_.59.0583a16: 文又有大事。依法更問矣。疏十二云。此八
T2217_.59.0583a17: 葉四方四隅也。四方即如來四智。初＊阿字
T2217_.59.0583a18: 門即是菩提＊之心。次
字即是成無上菩T2217_.59.0583a19: 提。次
字是菩提之行。次字即是大涅槃| T2217_.59.0583a20: | 文東因 義也 | 大師三密觀云。因･行･證･入･方便用此 |
T2217_.59.0583a22: 證･入･方使以此義可言。内實爲因外花爲
T2217_.59.0583a23: 果。若違此意不得名大悲胎藏妙法蓮華。
T2217_.59.0583a24: 一行禪師以天台義爲誠證既違其義。寧
T2217_.59.0583a25: 可依憑乎。瑜伽中臺上佛爲第九奄摩羅
T2217_.59.0583a26: 識。此宗因果義逆順次第圓融相即重重無
| T2217_.59.0583a27: | 盡 | 文 | 大師心云。若不許華臺爲因花葉爲果 |
T2217_.59.0583a29: 時名胎藏蓮華。然此胎藏位唯有花實是
T2217_.59.0583b01: 因。後開敷時成花葉是果也。意指今時開
| T2217_.59.0583b02: | 敷之葉云果先來本有之臺實爲因也 | 爲言 |
T2217_.59.0583b04: 問。若爾二師終相違歟。如何。答。三密觀既
T2217_.59.0583b05: 云因果逆順重重無盡存東因義歟。又疏
T2217_.59.0583b06: 中從内向外作三句時。中＊臺爲菩提心
T2217_.59.0583b07: 爲因句。准知五轉時何不中爲因矣。故知
T2217_.59.0583b08: 順逆重重因果二師互成耳
T2217_.59.0583b09: 從因至果等者。抄云。從因至果皆不離自
T2217_.59.0583b10: 心。因亦是自心果亦是自心。心即菩提故云
T2217_.59.0583b11: 皆以等。此因果義通本有修生因果歟。二
T2217_.59.0583b12: 義倶無住著而住＊阿字不生心。故云皆以
T2217_.59.0583b13: 無所住而住其心也。或云。從因至果義不
T2217_.59.0583b14: 同顯乘次第修行。而不行而行不到而到故
T2217_.59.0583b15: 云皆以無所住而住其心也因者初
。果者T2217_.59.0583b16: 第五
T2217_.59.0583b17: 果歟。抄第二云。又此中有六箇心字。前二
T2217_.59.0583b18: 是因後四是果。又前一是菩提心第二是大
| T2217_.59.0583b19: | 悲後四是方便 | 文 | 大經要義第二云則此文中 |
T2217_.59.0583b21: 所住心者其人之心。下句其心者是上句因
T2217_.59.0583b22: 果人之心故其迷悟心爲所住體。且約十住
| T2217_.59.0583b23: | 心者第一迷心第十悟心中間八通二矣 | 取 |
| T2217_.59.0583b24: | 意 |
T2217_.59.0583b26: 要門。何但云入眞言門耶。答。入理方便
T2217_.59.0583b27: 教爲本故。故十住心論云。且就語密顯示
| T2217_.59.0583b28: | 法曼荼羅心 | 文 | 或口業兼餘二餘不爾故。故 |
| T2217_.59.0583b29: | 法華玄 | 嘉祥 | 云。口業具三業。動舌身業發聲 |
| T2217_.59.0583c01: | 口業經意意業。身通身意。意唯意業 | 文 | 或三 |
T2217_.59.0583c03: 以心爲主。隨心分別身口作業。隨心引導
| T2217_.59.0583c04: | 伴二業。故云入眞言門住心品 | 文 | 問。一切 |
T2217_.59.0583c06: 故雜問答云。若三中一闕即不能至平等
| T2217_.59.0583c07: | 處。如車一闕都無所到。是即三平等義也 | 文 |
| T2217_.59.0583c08: | 問。菩提心論云。住法但觀菩提心 | 文 | 非唯 |
| T2217_.59.0583c10: | 成佛。密唯誦呪亦成佛 | 文 | 如何。答。菩提心 |
T2217_.59.0583c12: 又云佛説此中具萬行。何限意密耶。故菩
| T2217_.59.0583c13: | 提心論云。當須具修三密行 | 文 | 次先徳釋者 |
T2217_.59.0583c15: 佛。彼依二行一行等成佛者是非正成佛之
T2217_.59.0583c16: 時。亦由修餘二行不思議加持力故＊忽出
| T2217_.59.0583c17: | 生餘二密行等三密具足即身成佛也 | 文 |
T2217_.59.0583c19: 一身密者如結契印召請聖衆是也。二語
T2217_.59.0583c20: 密者如密誦眞言令文句了了分明無謬
T2217_.59.0583c21: 誤也。三意密者如住瑜伽相應白淨月圓
| T2217_.59.0583c22: | 滿觀菩提心也 | 文 | 下當廣説者指具縁品所 |
T2217_.59.0583c24: 行者以此三方便等者。疏十四云。當知眞言
T2217_.59.0583c25: 行者但以方便自淨其心。＊若三業清淨當
| T2217_.59.0583c26: | 於是中自得明了而自覺悟也 | 文 | 又第七云。 |
T2217_.59.0583c28: 見本尊。本尊者即是眞實之理也。非但見
T2217_.59.0583c29: 本尊而已。又如實觀我之即同本尊。故名
| T2217_.59.0584a01: | 眞實也 | 文 | 今案行者手結印契口誦眞言意 |
| T2217_.59.0584a02: | 觀本尊 | 種子三形 尊形住心 | 時。斷淨身口意煩惱不淨 |
T2217_.59.0584a04: 故。聖衆皆來加持護念行者故。云即爲如
T2217_.59.0584a05: 來三密之所加持也。凡今教意＊若別行＊若
T2217_.59.0584a06: 大法最前用淨三業印言此意。以三密方
T2217_.59.0584a07: 便淨行者麁動之三業成本尊微細三密。
T2217_.59.0584a08: 是三平等義。故儀軌云。三業常轉已成三
| T2217_.59.0584a09: | 密門 | 文 | 所謂所成三密凡聖別能造六大因 |
T2217_.59.0584a11: 微細三密也。依之檜尾口決云。先成就者
T2217_.59.0584a12: 三密微細。我三密麁礦。雖麁細別同五大所
T2217_.59.0584a13: 成。如來及我五大不離倶遍虚空。法性平等
| T2217_.59.0584a14: | 故我心佛心衆生心無別也 | 取意 |
T2217_.59.0584a16: 羅蜜行故云地波羅蜜也。故祕藏記云。十
| T2217_.59.0584a17: | 波羅蜜者於十地中地地修地地圓滿也 | 文 |
T2217_.59.0584a19: 足也。不同顯教三僧祇間修十度行。故
T2217_.59.0584a20: 云不復經歴劫數等矣。今文以十地盡諸
T2217_.59.0584a21: 位意歟。或十一地十二地四十二位等皆開
T2217_.59.0584a22: 合異耳
| T2217_.59.0584a23: | 故大品云等者。大品般若第二 | 往生 品 | 云。舍利 |
T2217_.59.0584a25: 上菩薩位得阿毘跋致地。舍利弗。有菩薩
T2217_.59.0584a26: 摩訶薩。初發心時便得阿耨多羅三藐三菩
T2217_.59.0584a27: 提轉法輪與無量阿僧祇衆生作益厚已
T2217_.59.0584a28: 入無餘涅槃。是佛般涅槃後餘法若住一劫
T2217_.59.0584a29: 若減一劫。舍利弗有菩薩摩訶薩初發意時
T2217_.59.0584b01: 與般若波羅蜜相應與無數百千億菩薩
| T2217_.59.0584b02: | 從一佛國至一佛國爲淨佛國土故 | 文 | 私 |
T2217_.59.0584b04: 漸二類及成五轉成佛有二機也。問。此
T2217_.59.0584b05: 中第一菩薩因位行既六度也。何成三密行
T2217_.59.0584b06: 義。第二菩薩果後入涅槃也。豈順法身常住
T2217_.59.0584b07: 乎。答。謂於三密行有事理六度。六度印
T2217_.59.0584b08: 言六種微供等也。又眞言菩薩修理六度。雜
T2217_.59.0584b09: 問答五重結護等其説分明者歟。又一生成
T2217_.59.0584b10: 佛者證四種法身。故其中變化身有縁謝即
T2217_.59.0584b11: 滅徳。然即事而眞故不同如常八相歟。此
T2217_.59.0584b12: 等皆隨義轉用之意矣。又智論中此三菩提
T2217_.59.0584b13: 類神通乘。非眞宗則何有此理。但擧二菩
T2217_.59.0584b14: 薩爲成今宗一生二生義故問答中以此
T2217_.59.0584b15: 二菩薩爲一生二生證矣。第三菩薩今教無
T2217_.59.0584b16: 用故且不取之。當知今疏此生滿足地波羅
T2217_.59.0584b17: 蜜亦含二義歟。於十度有漸次頓證故。故
T2217_.59.0584b18: 祕藏記云。眞言菩薩或十六三昧一一次第
| T2217_.59.0584b19: | 等證或與得一三昧共十六同時證 | 文 | 又菩 |
| T2217_.59.0584b20: | 提心論云。若纔見者即名見眞勝義諦。 | 十地 功徳 |
| T2217_.59.0584b21: | 漸次證故 云纔見 | 若常見者則入菩薩初地 | 文 | 十地功 徳同時 |
| T2217_.59.0584b22: | 證故云 常見 | 可悉之 |
| T2217_.59.0584b24: | 所牒經文如上引。但 終句國土云世界 | 釋曰。有三種菩薩。利根 |
T2217_.59.0584b26: 人遇佛聞是大乘法發阿耨多羅三藐三菩
T2217_.59.0584b27: 提心即時行六波羅蜜入菩薩位得阿鞞
T2217_.59.0584b28: 跋致地。所以者何。先集無量福徳利根心
T2217_.59.0584b29: 堅。從佛聞法故。譬如遠行。或有乘羊而去。
T2217_.59.0584c01: 或有乘馬而去。或有神通去者。乘羊者久
T2217_.59.0584c02: 久乃到。乘馬差速。乘神通者發意頃便到。
T2217_.59.0584c03: 如是不得言發意間云何得到。神通相爾。
T2217_.59.0584c04: 不應生疑菩薩亦如是。發阿耨多羅三藐
T2217_.59.0584c05: 三菩提時即入＊菩薩位。有菩薩初發意。
T2217_.59.0584c06: 初雖心堅後雜諸惡。時時生念我求佛道。
T2217_.59.0584c07: 以諸功徳迴向阿耨多羅三藐三菩提。是人
T2217_.59.0584c08: 久久無量阿僧祇劫或至或不至。先世福徳
T2217_.59.0584c09: 因縁薄而復鈍根心不堅固。如乘羊者。有
T2217_.59.0584c10: 人前世少有福徳利根發心漸漸行六波羅
T2217_.59.0584c11: 蜜。若三若十若百阿僧祇劫得阿耨多羅三
T2217_.59.0584c12: 藐三菩提。如乘馬者必有所到。第三乘神
T2217_.59.0584c13: 通者如上説。是三種發心一者罪多福少。二
T2217_.59.0584c14: 者福多罪少。三但行清淨。福徳清淨有二
T2217_.59.0584c15: 種。一者初發心時即得菩薩道。二者小住供
T2217_.59.0584c16: 養十方諸佛通達菩薩道故入菩薩位。即
T2217_.59.0584c17: 是阿毘跋致地○次復菩薩大厭世間。世間
T2217_.59.0584c18: 已來常好眞實惡於欺誑。是菩薩亦利根堅
T2217_.59.0584c19: 心久集無量福徳智惠初發心時便得阿
T2217_.59.0584c20: 耨多羅三藐三菩提即轉法輪度無量衆
T2217_.59.0584c21: 生入無餘涅槃○次復菩薩亦利根心堅。久
| T2217_.59.0584c22: | 集福發心即與般若波羅蜜相應○等 | 文 | 論 |
T2217_.59.0584c24: 羊馬法説經中雖無論中更擧以初菩薩合
T2217_.59.0584c25: 神通也。云如上説是也。其下三種發心者。
T2217_.59.0584c26: 初二發心類羊馬。論所説二菩薩。第三經所
T2217_.59.0584c27: 明第一菩薩也。此中亦分二種。如文可見。
T2217_.59.0584c28: 後再云次復薩者如次經中第二第三菩
T2217_.59.0584c29: 薩也是猶神通中菩薩也。論中且約初擧三
T2217_.59.0585a01: 喩而顯通後二歟。問。初二菩薩雖云利
T2217_.59.0585a02: 根猶云久集無量福智。非是頓證人。又初
T2217_.59.0585a03: 菩薩云遇佛聞是大乘。可大品經。＊若爾何
T2217_.59.0585a04: 以此二菩薩爲即身頓成證乎 答。既云
T2217_.59.0585a05: 未發心前指宿善云久集福徳智也。故疏
T2217_.59.0585a06: 第四云。若諸衆生未曾於過去無量佛所久
T2217_.59.0585a07: 種善根於此祕密乘未曾修習則造次聞
| T2217_.59.0585a08: | 之不能信受 | 文 | 次聞是大乘者。大品本具 |
T2217_.59.0585a10: 乗歟。猶如楞伽經云我乘大乘無上法矣。
T2217_.59.0585a11: 大師住心論云。牛羊等車徐進必經三大無
T2217_.59.0585a12: 數劫。神通寶輅凌虚空速飛一生之間必至
| T2217_.59.0585a13: | 所詣 | 文 |
T2217_.59.0585a15: 文永十一年於高野山丈六堂
| T2217_.59.0585a16: | 金剛資頼瑜 | 生年四 十九歳 |
T2217_.59.0585a18:
T2217_.59.0585a19:
T2217_.59.0585a20:
T2217_.59.0585a21: 疏卷第一之二
T2217_.59.0585a22: 如是我聞等者。智證大師抄云。如是我聞者
T2217_.59.0585a23: 約已開門爲阿難我。若爾阿難非大日侍
T2217_.59.0585a24: 者。何稱我聞。阿闍梨云。約法界通開義無
| T2217_.59.0585a25: | 其妨難 | 文 | 又云。此經我聞或云金剛薩埵之 |
T2217_.59.0585a27: 遮那對於聲聞。何非阿難我耶。示明文
T2217_.59.0585a28: 佛心經下卷有毘盧遮那對告阿難之文。
T2217_.59.0585a29: 煩故不具引。既有對告文。何故非阿難之
| T2217_.59.0585a30: | 我耶 | 但世學者未見此文 守株費見而已云云 | 開題有三釋。初金剛 |
| T2217_.59.0585b01: | ＊薩埵之詞。次毘＊盧遮那親指言也 | 指者佛説 云爾也 |
| T2217_.59.0585b02: | 三法爾有無人増減 | 云云 | 私云。准諸經例且 |
T2217_.59.0585b04: 總持藏爲金剛手受持。祕藏記爲結集者
| T2217_.59.0585b05: | 矣。故祕藏記云。結集修多羅藏 | 阿難 | 毘尼 |
| T2217_.59.0585b06: | 耶藏 | 優婆 離 | 阿毘達摩藏 | 迦栴 延 | 般若藏 | 文殊 | 祕密 |
| T2217_.59.0585b07: | 藏 | 普賢 | 是守護經説。又顯教中説云。佛滅度 |
| T2217_.59.0585b09: | 集諸經。是即總。守護經所説別耳 | 云云 | 此釋 |
T2217_.59.0585b11: 約結集伴通阿難歟。若依結集主者金剛
T2217_.59.0585b12: 手也。故安然釋云。若約結集主者是金剛
| T2217_.59.0585b13: | 手。若約結集伴者亦通阿難也 | 云云 | 又智證 |
T2217_.59.0585b15: 題説藏記文唯金剛手結集也。既云顯教中
T2217_.59.0585b16: 依智論等説歟。彼論云。迦葉･阿難於王舍
T2217_.59.0585b17: 城結集三藏爲聲聞藏。文殊･阿難於鐵圍
| T2217_.59.0585b18: | 山集摩訶衍爲菩薩藏 | 文 | 此論摩訶衍者但 |
T2217_.59.0585b20: 手受持。全非阿難傳持也。若爾何撿六度
T2217_.59.0585b21: 經明文撿佛心經一説遮金薩結集義。況
T2217_.59.0585b22: 對告人未必結集者。恐似守株費智耳。但
T2217_.59.0585b23: 祕藏記總別釋是於前四藏作總別也。又
T2217_.59.0585b24: 普賢金薩顯密異。故理趣釋云。是菩薩本是
T2217_.59.0585b25: 普賢。從大日如來受金剛杵之故名金剛
| T2217_.59.0585b26: | 手 | 文 | 奧州得一於眞言宗擧十一箇未決中 |
T2217_.59.0585b28: 聞。今疑此經釋迦如來滅度後八百年時＊毘
T2217_.59.0585b29: 盧遮那自對普賢執金剛手等而説。爾時阿
T2217_.59.0585b30: 難迦葉等久已滅度。誰言我聞。若言龍樹
T2217_.59.0585c01: 菩薩結集者復從毘＊盧遮那佛口傳普賢。
T2217_.59.0585c02: 從普賢傳龍樹。如何龍樹稱我聞。若言普
T2217_.59.0585c03: 賢我聞者不爾。普賢菩薩非二乘凡夫肉眼
| T2217_.59.0585c04: | 所能見。何交雜人間結集 | 云云 | 或決云。今經 |
T2217_.59.0585c06: 薩出時以爲説經之時出阿難･迦葉生疑。
T2217_.59.0585c07: 是大過也。又龍樹結集不足起言。如是我
T2217_.59.0585c08: 聞是金剛手語也。開題云。
之語也。| T2217_.59.0585c09: | 我金剛＊薩埵從大日尊聞也 | 文 | 又云。通阿 |
T2217_.59.0585c11: 乘凡夫不見普賢者。普賢觀經説四衆八
| T2217_.59.0585c12: | 部得見普賢。可悉之 | 云云 | 私云。八百年龍樹 |
T2217_.59.0585c14: 義訣云。經篋廣長如床厚四五尺有無量
| T2217_.59.0585c15: | 頌 | 云云 | 正説時豈有經篋乎。故知金剛＊薩 |
T2217_.59.0585c17: 如來懸記之時。非啻害密藏宗旨亦闇違
T2217_.59.0585c18: 顯經明文矣。言交雜人間結集者智度論
T2217_.59.0585c19: 釋顯結集云。佛滅度後文殊･彌勒等諸大
| T2217_.59.0585c20: | 菩薩亦將阿難集此摩訶衍 | 取意 | 文殊彌勒 |
T2217_.59.0585c22: 不許者又顯經結集同疑
T2217_.59.0585c23: 經初五義等者。抄云。如來説法有五成就言
T2217_.59.0585c24: 如是我聞者信成就也。一時者時成就也。薄
T2217_.59.0585c25: 伽梵者教主成就也。住如來加持法界宮乃
T2217_.59.0585c26: 至生大樓閣寶王等所成就也。其金剛名曰
| T2217_.59.0585c27: | 虚空無垢等衆成就也 | 文 | 私云。此釋以通序 |
T2217_.59.0585c29: 成加通序之旨。若五義非五成者何作此
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
571 572 573 574 575 576 577 578 579 580 581 582 583 584 585 586 [行番号:有/無] [返り点:無/有] [CITE]