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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59

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T2217_.59.0631a01: 性土中大日爲主三身爲伴各説三密法
T2217_.59.0631a02: 也。加持世界三身各爲教主皆説經也。例
T2217_.59.0631a03: 法華序分即此意矣。但加持世界説眞言者
T2217_.59.0631a04: 開會意也。開權顯實説法華云云此意歟。況
T2217_.59.0631a05: 彼萬八千土中不説法華今瑞中説眞言
T2217_.59.0631a06: 乎云云私云。自性加持二壇其義遙異。然皆
T2217_.59.0631a07: 説眞言。謂經中三身皆云宣説眞言。釋中
T2217_.59.0631a08: 對餘乘成頓覺之義。若爾何云開會義矣。
T2217_.59.0631a09: 又開權顯實者法華説會。非他土事。故知彼
T2217_.59.0631a10: 不説法華此説眞言。所説之義雖異奇瑞
T2217_.59.0631a11: 之旨同故相例也。非全同耳。應知自性加
T2217_.59.0631a12: 持同雖説密。自性壇大日爲本尊普門之
T2217_.59.0631a13: 壇也。加持壇隨應本尊各別一門之壇也。謂
T2217_.59.0631a14: 阿彌陀曼荼羅尊勝曼荼等也。現流布諸尊
T2217_.59.0631a15: 曼荼羅皆是加持世界曼荼也。故十八會曼
T2217_.59.0631a16: 荼羅或法界宮説或波羅奈宮中須彌頂他
T2217_.59.0631a17: 化天等説不同。斯乃自性加持合論歟。當知
T2217_.59.0631a18: 若依所説法自性加持壇雖別若就能説
T2217_.59.0631a19: 人其體無異歟。四種身皆具自利利他二
T2217_.59.0631a20: 義故。自利邊自性土聖衆也。利他邊加持世
T2217_.59.0631a21: 界教主也。故大師釋云。此四種身具竪横二
T2217_.59.0631a22: 義。横即自利竪即利他文此意矣。又第六卷
T2217_.59.0631a23: 釋者。大日所現三身有自利利他義故彼約
T2217_.59.0631a24: 自利邊此依利他邊故無違。又彼約現普
T2217_.59.0631a25: 門壇此就出一門壇歟。問。今經中具縁品
T2217_.59.0631a26: 明普門壇祕密曼荼品説諸尊壇。若爾祕密
T2217_.59.0631a27: 品是可云加持世界説＊乎。答。彼雖諸尊
T2217_.59.0631a28: 壇自性會説故非加持世界説也。加持世界
T2217_.59.0631a29: 壇諸尊各説故。又容有加持世界主説大日
T2217_.59.0631b01: 壇。是在加持世界而説自性土事也。故知
T2217_.59.0631b02: 理實普門一門壇互雖通四種身説。非自性
T2217_.59.0631b03: 加持土雜亂。又兩土雖異。其處可無別。猶
T2217_.59.0631b04: 如四土不二矣
T2217_.59.0631b05: 於會座之頃皆悉現在前者。且准序品例者。
T2217_.59.0631b06: 謂令會座衆而見加持世界之事故云爾。
T2217_.59.0631b07: 又准涌出品例者。於自性會座内而加持
T2217_.59.0631b08: 世界事令現前歟
T2217_.59.0631b09: 當知金剛手等者。以金剛手可例彌勒。彼
T2217_.59.0631b10: 經中文殊答彌勒問。今經金手問大日故。
T2217_.59.0631b11: 然文殊金手問答雖異。久已通達義同故。金
T2217_.59.0631b12: 手知而問故。同文殊知往事而答。彌勒不
T2217_.59.0631b13: 知而問故不同彼耳。唯説平等法門者三平
T2217_.59.0631b14: 等句法門。即於加持世界宣説眞言之義
T2217_.59.0631b15: 也。若爾所例他土行菩薩道又可法華歟。
T2217_.59.0631b16: 或又同爲瑞之義未必全同歟
T2217_.59.0631b17: 將演遍一切等者。抄云。言將演遍一切乘
T2217_.59.0631b18: 者。謂次下文所説種種法門各是一種運生
T2217_.59.0631b19: 之義。又一一門皆遍一切處名遍一切乘
T2217_.59.0631b20: 也。言自心成佛之教者。即是所説平等句法
T2217_.59.0631b21: 門也。若有行者住於此乘初發心時便成
T2217_.59.0631b22: 正覺。不由他悟故曰自心成佛之教也文｣
T2217_.59.0631b23: 大日經疏指心鈔卷第四終
T2217_.59.0631b24: 建治二年十二月十四日於醍醐寺中性院
T2217_.59.0631b25:   再治畢　金剛佛子頼瑜
T2217_.59.0631b26:
T2217_.59.0631b27:
T2217_.59.0631b28:
T2217_.59.0631b29:
T2217_.59.0631c01:
T2217_.59.0631c02: 大日經疏指心鈔卷第五
T2217_.59.0631c03:
T2217_.59.0631c04:   疏卷第一之五
T2217_.59.0631c05: 爾時執金剛等者。自下正宗分也。開題云。准
T2217_.59.0631c06: 餘經作三段者。自初如是我聞至干牙種
T2217_.59.0631c07: 生起二十五行十二字之經是初序説分也。
T2217_.59.0631c08: 自爾時執金剛祕密主於彼衆會中至世出
T2217_.59.0631c09: 世持誦品訖二十九品餘之經是第二正説
T2217_.59.0631c10: 分也。第三十一囑累品是第三流通分也矣。
T2217_.59.0631c11: 別本云。今此經具約三部而釋。初如是等序
T2217_.59.0631c12: 分者當身密。即佛部。示身無盡藏故。次爾
T2217_.59.0631c13: 時世尊至囑累終是語密。即蓮花部。現語
T2217_.59.0631c14: 無盡藏故。信受等文是意密。即金剛部。示
T2217_.59.0631c15: 意無盡藏故云云。是約三部三
密分三段矣		　般若寺鈔云。大
T2217_.59.0631c16: 日經六卷。後一卷中供養次第法合爲七卷。
T2217_.59.0631c17: 三十一品。初入眞言門住心品爲序説分。最
T2217_.59.0631c18: 後一品爲流通分。中間二十九品爲正説分
T2217_.59.0631c19: 矣
T2217_.59.0631c20: 如來自證之智等者。疏上文云。然此自證三
T2217_.59.0631c21: 菩提乃至若離如來威神之力則雖十地菩
T2217_.59.0631c22: 薩尚非其境界矣。此意以如來神力非示
T2217_.59.0631c23: 自證境界耶。或云。上釋意大日以神力現
T2217_.59.0631c24: 加持世界瑞相而令生衆會之疑心。依彼
T2217_.59.0631c25: 疑問説此大日經自證法也。今釋正證境
T2217_.59.0631c26: 界設以神力不可示人也。故下擧喩示彼
T2217_.59.0631c27: 旨。説與證異故無惑矣云云或云。雖所説
T2217_.59.0631c28: 無遺無令取證之言故云云二義意同。私
T2217_.59.0631c29: 云。本地無相自證唯自利境界故。以神力不
T2217_.59.0632a01: 可示人。言斷心滅境故。前云今經教主加
T2217_.59.0632a02: 持身示現瑞相故外用迹也爲言所以中台加
T2217_.59.0632a03: 持身現奇瑞令生衆曾疑。依彼疑説今
T2217_.59.0632a04: 經。疏第四云。如來妙嚴之相法爾無滅非造
T2217_.59.0632a05: 作所成故。不以外寶爲飾。乃至十住諸菩薩
T2217_.59.0632a06: 猶因承佛神力見加持身。其於常寂之體
T2217_.59.0632a07: 如在羅縠矣。私云。此文加持身者中台身。
T2217_.59.0632a08: 今經教主。成佛外迹是也。常寂之體者自證
T2217_.59.0632a09: 位也。菩提實義是也。不生即是成佛故。云法
T2217_.59.0632a10: 爾所成也。問。下以象迹雷雨兩喩顯以迹
T2217_.59.0632a11: 知本之義。斯則非示以加持世界之奇瑞
T2217_.59.0632a12: 推本地内證之説法耶。況皆外用者所現三
T2217_.59.0632a13: 身非一故歟。答。本末隨宜自證位無説法
T2217_.59.0632a14: 故。住加持身而爲説今經先現瑞故。以加
T2217_.59.0632a15: 持世界條末知自性會宗本也。謂能所現倶
T2217_.59.0632a16: 望自證之加持故云皆外用。加持中四身説
T2217_.59.0632a17: 法別故非無本末也。故抄云。本者如來三
T2217_.59.0632a18: 業也。末者所現之相也矣。經具縁品云。此第
T2217_.59.0632a19: 一實際以加持力故爲度於世間而以文
T2217_.59.0632a20: 字説矣。疏釋云。釋通世諦明起教所由矣
T2217_.59.0632a21: 今自證者指此第一實際也。問。今擧二譬
T2217_.59.0632a22: 有何故。耶。答。或云。象在地表定龍在空表
T2217_.59.0632a23: 智即兩部自證智也云云或云。象喩表色身
T2217_.59.0632a24: 雷譬示説法故云云
T2217_.59.0632a25: 懷山襄陵者。滔抄云。尚書云。帝曰。咨四岳。
T2217_.59.0632a26: 湯湯洪水方割。蕩蕩懷山襄陵浩浩滔天。
T2217_.59.0632a27: 懷包也襄上也。五帝本記云。蕩蕩鴻水滔天
T2217_.59.0632a28: 浩浩。懷山襄陵孔安國云。懷
包襄上云云
T2217_.59.0632a29: 曲成佛身者。抄云。周易繋辭云。範圍天地之
T2217_.59.0632b01: 化而不過。曲成萬物而不遺曲成者乘變應
物不係一方也。
T2217_.59.0632b02: 以況智徳應物無
滯故曰曲成也矣
T2217_.59.0632b03: 本末因縁等者。或云。本者如來内證智即契
T2217_.59.0632b04: 實境界也。末者加持應化是照俗之權也。此
T2217_.59.0632b05: 則即本之末即末之本故云究竟無礙也
T2217_.59.0632b06: 云云或云。如來普鑒衆生種熟脱本末因縁
T2217_.59.0632b07: 究竟無礙不謬之意也。疏第四云。傳法人當
T2217_.59.0632b08: 善識根縁。又知法門分齊應病授藥。應先
T2217_.59.0632b09: 住瑜伽觀彼本末因縁矣可思之。或云。本
T2217_.59.0632b10: 末但約機。實行久已本末異故云云此等義
T2217_.59.0632b11: 意或約法或約機或通機教。皆於自證位
T2217_.59.0632b12: 而令説今經也。今謂。加持身中有四身故。
T2217_.59.0632b13: 若約法知自性身説云本三身説云末。若約
T2217_.59.0632b14: 人則自性會衆云本久已故。加持世界機云
T2217_.59.0632b15: 末實行故。今教主觀此本末因縁現瑞無
T2217_.59.0632b16: 障礙故云究竟無礙也。此本末人法皆俗諦
T2217_.59.0632b17: 門故云照俗之權。自證位契實之境界爲第
T2217_.59.0632b18: 一實際故。經中云得一切智智是也。佛與
T2217_.59.0632b19: 金剛手問答彼因縁即今經也。然如古義
T2217_.59.0632b20: 者得一切智智位云今經説會耶。若許違
T2217_.59.0632b21: 經現文又背疏釋。疏云。如是自證之境説者
T2217_.59.0632b22: 無言觀者無見。不同手中菴羅果可轉授
T2217_.59.0632b23: 他人也矣。釋云。自證是證境界。非説儀式
T2217_.59.0632b24: 耳。問。具縁品云。眞言相如是常依於二諦
T2217_.59.0632b25: 矣。自證位又非有説法耶。又大師釋中眞諦
T2217_.59.0632b26: 廢詮第一義離言。自性身以如義説彼爲
T2217_.59.0632b27: 密藏也取意但説者無言者且於自證位有
T2217_.59.0632b28: 證及説義。若約證邊是無師自悟故云無
T2217_.59.0632b29: 言。若據説邊非無説也。猶如被疵者不
T2217_.59.0632c01: 改其體説受苦相。如何。答。若顯若密説法
T2217_.59.0632c02: 皆依世諦門也。釋通世諦明起教所由即
T2217_.59.0632c03: 此意矣。但二諦説法者疏釋云。若能解此世
T2217_.59.0632c04: 諦時自當通達第一義諦。故云二諦説法
T2217_.59.0632c05: 也矣。意依世諦説法而達第一義諦故云
T2217_.59.0632c06: 二諦説法也爲言大師釋説顯眞諦而爲眞
T2217_.59.0632c07: 言俗諦故又喩是顯説與證異。非謂證位
T2217_.59.0632c08: 即説矣。疏第十四云。如師子王在深窟中
T2217_.59.0632c09: 安住不動有時出窟頻申奮動。佛亦如是。若
T2217_.59.0632c10: 非如來加持神力則微妙寂絶不可得示
T2217_.59.0632c11: 現略抄又當卷上文云。出居外朝制斷刑賞
T2217_.59.0632c12: 矣。此等釋無爭。奮迅示現是加持身作能而
T2217_.59.0632c13: 非本地内證位也
T2217_.59.0632c14: 照俗之權等者。抄云。照俗之權者即後得智
T2217_.59.0632c15: 也契實之境界正體智之意也。意云。如來所
T2217_.59.0632c16: 現加持之迹尚如是爾。自證眞實之境當復
T2217_.59.0632c17: 云何矣
T2217_.59.0632c18: 若法不然等者。意云。若法之以迹知本。不
T2217_.59.0632c19: 然則有以跡知象以雨知龍等以微迹可
T2217_.59.0632c20: 推尋其體耶。然我已悉見外用迹雖知有
T2217_.59.0632c21: 自證智未知此智從何得之也爲言是衆會
T2217_.59.0632c22: 之疑心也。金剛手代此疑心而作此問也｣
T2217_.59.0632c23: 而問佛言等者。今此四字釋經白佛言三字
T2217_.59.0632c24: 歟。已上總釋上所條問生起之意也。次下
T2217_.59.0632c25: 梵本云至得明了別釋如來應供正遍知得
T2217_.59.0632c26: 一切智智之文也
T2217_.59.0632c27: 云何如來應供正遍知者。問。佛有十號。何
T2217_.59.0632c28: 但擧三號耶。答。法華序品擧三號嘉祥義
T2217_.59.0632c29: 疏第二釋云。略説三號則存彼國之稱。如
T2217_.59.0633a01: 來爲人應供爲斷正遍知爲智。人具智斷
T2217_.59.0633a02: 在義略圓故矣。今又可准彼矣。彼國稱者
T2217_.59.0633a03: 天竺語也。故經云多陀阿伽度阿羅訶三藐
T2217_.59.0633a04: 三佛陀矣。梵云但他掲多者。法華如上出。
T2217_.59.0633a05: 大品幷智論云。多陀阿伽陀皆如來梵號也。
T2217_.59.0633a06: 玄賛第二云。多陀如義阿伽度來義。阿羅訶
T2217_.59.0633a07: 應義。三正義。藐等義。又三正義。佛陀覺義。
T2217_.59.0633a08: 即是如來應正等覺十號之中初三號也矣｣
T2217_.59.0633a09: 如諸佛乘如實道等者。問。今教主本覺法然
T2217_.59.0633a10: 佛。何論來去義耶。答。疏第十九云。此自證
T2217_.59.0633a11: 境界出過語言道。以知自證非可宣説而
T2217_.59.0633a12: 授與人住如斯智故得如來名也。又如
T2217_.59.0633a13: 佛之理自然而證知名爲如來文抄第十云。
T2217_.59.0633a14: 謂自證境界○出過語言之道名之爲如。
T2217_.59.0633a15: 住如斯理名之爲來。又如佛之理如也。
T2217_.59.0633a16: 自然而證來也文當知。法然如佛之理是乘
T2217_.59.0633a17: 如實道之義。自然本覺即來成正覺之意
T2217_.59.0633a18: 也。又自證境言斷是如義。住知此理之智
T2217_.59.0633a19: 即來義也。非同顯乘如来義耳。問。金剛頂
T2217_.59.0633a20: 開題云。各各衆生修如實道去成正覺來
T2217_.59.0633a21: 化衆生故名如來文何。答。彼且約行者顯
T2217_.59.0633a22: 得邊云如去。依果後方便云如來也。故祕
T2217_.59.0633a23: 藏記云。如去謂自凡位修行成正覺也。乘
T2217_.59.0633a24: 如而行故曰如去。如來謂成佛以後悲願力
T2217_.59.0633a25: 故垂化也。乘如來故曰如來文疏明法然
T2217_.59.0633a26: 成佛故云諸佛來成等。大師釋述修生成
T2217_.59.0633a27: 佛故云衆生去成等。可悉之。或擧顯家修
T2217_.59.0633a28: 生成佛類今本有成佛也。或擧化他成道
T2217_.59.0633a29: 擬自證成佛也。故云如諸佛乃至今佛等
T2217_.59.0633b01: 矣。又金光明疏云。法身如來道前無變異曰
T2217_.59.0633b02: 如道後顯曰來。應身如來乘如實道曰如
T2217_.59.0633b03: 來成正覺曰來。化身如來者化身化人不
T2217_.59.0633b04: 過時不待時曰如八相趣果曰來文准此
T2217_.59.0633b05: 約三身釋如來義今疏文當於報身歟。又
T2217_.59.0633b06: 隨宜可判耳
T2217_.59.0633b07: 一切諸佛等者。疏第十九云。又如諸佛所行
T2217_.59.0633b08: 之道自然證處我亦如是而去故名如去也
T2217_.59.0633b09: 文私云。自然證處者即涅槃安樂處也。抄云。
T2217_.59.0633b10: 謂一切衆生皆有安樂性。欲令去至涅槃
T2217_.59.0633b11: 安樂處故文
T2217_.59.0633b12: 釋論具四義者。智論第二云。問曰。婆伽婆正
T2217_.59.0633b13: 有此一名更無餘名。答曰。佛功徳無量名
T2217_.59.0633b14: 號亦無量。此名取其大者。以人多識故。復
T2217_.59.0633b15: 有異名名多陀阿伽陀等。云何名多陀阿
T2217_.59.0633b16: 伽陀。如法相解如法相説。如諸佛安隱道
T2217_.59.0633b17: 來佛如是來更不去後有中。是故名多陀
T2217_.59.0633b18: 阿伽陀文同論疏第二惠影云。多陀阿伽度此
T2217_.59.0633b19: 正明義合三號。如來如去如説等義。臨文當
T2217_.59.0633b20: 説文私云。論疏各三義。今何云四義矣。今
T2217_.59.0633b21: 疏中如來如知如去如説四義出之。論中有
T2217_.59.0633b22: 如説。釋中有如去。論釋合論有四義歟。論
T2217_.59.0633b23: 更不去後有中者別義歟。可尋之
T2217_.59.0633b24: 阿闍梨意等者。抄云。又去是自利。説是利他。
T2217_.59.0633b25: 故存如説文問。大師釋中皆以如來爲利
T2217_.59.0633b26: 他。今何存如説義耶。答。凡四義中如去如
T2217_.59.0633b27: 知是自利。如來如説即利他也。准大師釋。如
T2217_.59.0633b28: 來果後垂化故加持世界利他。如説是如實
T2217_.59.0633b29: 相説故如義自證説。即自性會説。然今教主
T2217_.59.0633c01: 云如來順古也爲言又法身知而説應化知
T2217_.59.0633c02: 而不説故。如知義通顯如説局密歟。或云。
T2217_.59.0633c03: 梵言含四義之中譯者存意不同而各取一
T2217_.59.0633c04: 義兩義各別。所以今譯者略取二義欲顯
T2217_.59.0633c05: 自利利他意也。然順古題如來一義也。更
T2217_.59.0633c06: 解云。如去如來約身業分自他。如知如説
T2217_.59.0633c07: 約語意別自他也
T2217_.59.0633c08: 阿羅訶者等者。此釋經應供文也。抄云。謂
T2217_.59.0633c09: 羅字是塵義。塵即煩惱故。訶是風輪即降伏
T2217_.59.0633c10: 即害也。謂是以永害煩惱賊故文問。抄釋
T2217_.59.0633c11: 雖順囉字相阿字似無用。疏釋煩惱義違
T2217_.59.0633c12: 無塵如何。答。不達八轉聲翻梵輒難定。嘉
T2217_.59.0633c13: 祥義疏第一云。雜心翻羅漢以爲無著故
T2217_.59.0633c14: 經翻阿羅訶亦云無著文可思之
T2217_.59.0633c15: 釋論謂之等者。智論第二云。云何名阿羅訶。
T2217_.59.0633c16: 阿羅名賊訶名殺。是名殺賊。如偈説。佛以
T2217_.59.0633c17: 忍爲鎧精進爲鋼鉀持戒爲大象禪定爲
T2217_.59.0633c18: 良弓智惠爲好箭外破魔王軍内滅煩惱
T2217_.59.0633c19: 賊。是名阿羅訶。復次阿名不訶名生。是名
T2217_.59.0633c20: 不生。佛心種子後世田中不生。無明糠脱故。
T2217_.59.0633c21: 復次阿羅訶名應受供養。佛諸結使除盡得
T2217_.59.0633c22: 一切智惠故應受一切天地衆生供養。以
T2217_.59.0633c23: 是故佛名阿羅訶文此中不擧施事。破魔
T2217_.59.0633c24: 王是於衆生有無畏施義歟。又内滅煩惱
T2217_.59.0633c25: 又若約一無明義有衆生同斷義故令衆
T2217_.59.0633c26: 生生善心故有無畏施義歟
T2217_.59.0633c27: 謂佛心種子等者。佛心諸惑斷盡故又不受
T2217_.59.0633c28: 生死有漏果報。猶如糠脱米田中更不生也。
T2217_.59.0633c29: 煩惱譬糠生死有漏類田中也。穀皮是糠
T2217_.59.0634a01: 也。嘉祥義疏云。阿羅漢是外國語。以三義
T2217_.59.0634a02: 訓之。一者殺賊。以智惠刃殺煩惱賊。此約
T2217_.59.0634a03: 離因患就現在論也。二者不生。以煩惱糠
T2217_.59.0634a04: 脱故後世田中更不復生。此約離果患就
T2217_.59.0634a05: 未來論也三者應供。具足智斷應受供養
T2217_.59.0634a06: ○謂内應眞理故外應供養文此三義同今
T2217_.59.0634a07: 疏也
T2217_.59.0634a08: 三藐名正等者智論第二云。云何名三藐三
T2217_.59.0634a09: 佛陀。三藐名正遍。佛名知。是言正遍知一
T2217_.59.0634a10: 切法。問曰。云何正遍知。答曰。復次知一切
T2217_.59.0634a11: 法實不壞相不増不減。云何名不壞相。心行
T2217_.59.0634a12: 處滅言語道斷過諸法如涅槃相不動。以
T2217_.59.0634a13: 是故名三藐三佛陀文
T2217_.59.0634a14: 釋論云。若有人等者。智論第二十一云。問曰。
T2217_.59.0634a15: 云何念佛。答曰。行者一心念佛得如實智
T2217_.59.0634a16: 惠大慈大悲成就。是故言無錯謬。麁細多
T2217_.59.0634a17: 少皆是實故名多陀阿伽度。亦如過去未來
T2217_.59.0634a18: 現在十方諸佛於衆生中起大悲心行六
T2217_.59.0634a19: 波羅蜜得諸法相來至阿耨○菩提中。此
T2217_.59.0634a20: 佛亦如是。是名多陀阿伽度。如三世十方
T2217_.59.0634a21: 諸佛○去至涅槃。此佛亦如是去。以是故
T2217_.59.0634a22: 亦名多陀阿伽度。有如是功徳故應受一
T2217_.59.0634a23: 切諸天世人最上供養。是故名阿羅訶。若有
T2217_.59.0634a24: 人言。何以故○云云。已下
全同		私案。此論釋如來應
T2217_.59.0634a25: 供正遍知三名展轉受前爲因而釋後名
T2217_.59.0634a26: 也。釋阿羅訶如是功徳者指前阿伽度三
T2217_.59.0634a27: 義也。此徳爲因成應供義也。若有人言下
T2217_.59.0634a28: 以前應供爲因成正遍知義也。或疑云。但
T2217_.59.0634a29: 佛如實説如來如去故指如是功徳文即前
阿伽度中三義也		應受
T2217_.59.0634b01: 最上供養耶智論正文無耶字。
疏中加歟可檢唐本		以佛下通難
T2217_.59.0634b02: 而釋正遍知義也。意佛受最上供養是得
T2217_.59.0634b03: 正遍智惠故爲言又准此文但有三義。何疏
T2217_.59.0634b04: 中云釋論具含四義耶。謂。智度中如實智惠
T2217_.59.0634b05: 等義含如知義歟。故疏云。如法實相知已
T2217_.59.0634b06: 亦如實相説云云或餘文中説四義歟。論中
T2217_.59.0634b07: 多陀阿伽度者。今經怛他掲多也。餘二名
T2217_.59.0634b08: 同矣
T2217_.59.0634b09: 然此宗中佛陀名覺等者。覺有開敷義。知不
T2217_.59.0634b10: 爾歟。問。遍覺遍知其義同。遍知何不譬開
T2217_.59.0634b11: 敷蓮。故大師釋云。覺知義相渉故文況佛地
T2217_.59.0634b12: 論云。能自開覺能開覺一切有情如睡夢覺
T2217_.59.0634b13: 如蓮華開故名一切智者文此文同今文。若
T2217_.59.0634b14: 爾覺義何但密義耶。答。覺有開覺開敷二義。
T2217_.59.0634b15: 開覺義雖通顯開敷義局密歟。心蓮開敷名
T2217_.59.0634b16: 佛故云亦能開敷一切衆生即此意矣。又蓮
T2217_.59.0634b17: 華有當體譬喩。譬雖通顯體唯密故。疏第
T2217_.59.0634b18: 十九云。觀於自心八葉蓮華。此花不從餘
T2217_.59.0634b19: 處生即從意生。意即是華無二無別也文又
T2217_.59.0634b20: 雖覺知相渉。寛狹別故釋論中覺十義中有
T2217_.59.0634b21: 覺知二義。故又義。南方是諸佛灌頂方。覺是
T2217_.59.0634b22: 當開敷覺華義。故佛陀名覺爲密乘談歟。
T2217_.59.0634b23: 又般若寺抄釋此文云。如常所言三覺義也
T2217_.59.0634b24: 文私云。亦能下覺他義。已上自覺義。二利具
T2217_.59.0634b25: 足即覺行圓滿義也
T2217_.59.0634b26: 梵云薩婆若那等者。智證大師疏抄云。梵云
T2217_.59.0634b27: 薩婆若那即是一切智智。有本云薩婆若若
T2217_.59.0634b28: 那或本停若重字也。唐本云若那若那。今
T2217_.59.0634b29: 案。言薩婆者是一切也。若若那那是智智
T2217_.59.0634c01: 也。若存一若那者智智之義不成。又云。
T2217_.59.0634c02: 釋論云薩婆若多者即一切智。疑云。一切
T2217_.59.0634c03: 之言彼此不異。至於智言梵語似異。其
T2217_.59.0634c04: 意如何。阿闍梨云。梵語之中讀那若爲多。
T2217_.59.0634c05: 例如此間音相似者渉而用之文即心義云。
T2217_.59.0634c06: 薩般若者。古云薩云。具云薩婆枳孃曩。翻
T2217_.59.0634c07: 云一切智智文即身章云。薩婆若云一切
T2217_.59.0634c08: 智。正體智。薩云若云一切種智。後得智取意
T2217_.59.0634c09: 准此等釋。若那或翻智智或但翻智。經論
T2217_.59.0634c10: 各顯一義。若那若多雖似異一種梵語。故
T2217_.59.0634c11: 良賁釋云。大品以若一字通名智惠。以般
T2217_.59.0634c12: 助若若名惠。以娜助若若名智。般若云
T2217_.59.0634c13: 惠闍那云智。而亦惠處説智智處説惠文
T2217_.59.0634c14: 准此釋。若一字猶具智惠二義。若那何無
T2217_.59.0634c15: 智智義。又云一切智智者此有二智。一切
T2217_.59.0634c16: 智者即證如智。下言智者一切種智後得智
T2217_.59.0634c17: 文准此釋但云智含二智。智智者開二智
T2217_.59.0634c18: 開合不同唯是若那梵名也。又薩婆若云一
T2217_.59.0634c19: 切智。薩云若云一切種智。若一字含二智
T2217_.59.0634c20: 也。故今經云一切智。智論又可云一切智
T2217_.59.0634c21: 智也。故般若經等中一切智智文
T2217_.59.0634c22: 釋論云等者。智論第二十七云。復次薩婆若
T2217_.59.0634c23: 多者。薩婆秦言一切。若秦言智。多秦言相。
T2217_.59.0634c24: 一切如先説。名色等諸法。佛知是一切法一
T2217_.59.0634c25: 相異相漏相非漏相作相非作相等一切法各
T2217_.59.0634c26: 各相各各力各各因縁各各果報各各性各各
T2217_.59.0634c27: 得各各失。　一切智惠力故一切世一切種盡
T2217_.59.0634c28: 遍解知。以是故説文一切如先説者。同卷上
T2217_.59.0634c29: 云。問曰。何等是一切智所知一切。答曰。○復
T2217_.59.0635a01: 有一切法。所謂名色○復次一切法所謂色
T2217_.59.0635a02: 無色可見不可見有對無對有漏無漏有爲
T2217_.59.0635a03: 無爲○如是等無量二法門攝一切法○復
T2217_.59.0635a04: 次一切法所謂善法不善法無記法○如是
T2217_.59.0635a05: 等無量三法門攝一切法。復次一切法所謂
T2217_.59.0635a06: 過去法未來法現在法非過去未來現在法○
T2217_.59.0635a07: 如是等無量四法門攝一切法。復次一切法
T2217_.59.0635a08: 所謂色法心法心數法心不相應諸行法無爲
T2217_.59.0635a09: 法○如是等無量五法門攝一切法。復次
T2217_.59.0635a10: 一切法所謂五衆及無爲○如是等無量六
T2217_.59.0635a11: 法門攝一切法。七八九十等諸法門。復次一
T2217_.59.0635a12: 切法所謂有法無法空法實法所縁法能縁法
T2217_.59.0635a13: 聚法散法等○如是等種種無量阿僧祇法門
T2217_.59.0635a14: 所攝諸法。以是無礙智惠盡遍知上諸法
T2217_.59.0635a15: 名爲一切智一切種智文私案。疏中前後文
T2217_.59.0635a16: 合論取意略抄准論文。名色等二三四五六
T2217_.59.0635a17: 等一切智所知諸法數也。一相異相等一切
T2217_.59.0635a18: 智所知行相也。謂今智正知二法乃至無量
T2217_.59.0635a19: 法一相等及各各相各各力等也。木幡義云。
T2217_.59.0635a20: 上二三四五六等擧能攝名數。是一切下釋
T2217_.59.0635a21: 所攝法體。故上云攝一切法今云是一切
T2217_.59.0635a22: 法耳
T2217_.59.0635a23: 一切謂名色等者。智證大師抄云。一切謂名
T2217_.59.0635a24: 色等阿闍梨云。謂一字勢至各各失也文意
T2217_.59.0635a25: 一字廣被之義歟。天台釋云。究竟非二故名
T2217_.59.0635a26: 爲一。其性廣博故名爲切文問。名色二法云
T2217_.59.0635a27: 何攝一切耶。答。智禮指要云。今以色心二
T2217_.59.0635a28: 法取盡。故大論云。一切世間中唯有名與
T2217_.59.0635a29: 色文故知。名者名心法。以色心盡一切法
T2217_.59.0635b01: 也。問。疏第七云。復次世尊於法自在。或以
T2217_.59.0635b02: 一字攝菩提心等種種一法門。或以二字
T2217_.59.0635b03: 攝止觀等種種二法門○乃至無量字攝無
T2217_.59.0635b04: 量法門文此既從一至無量。今何不擧一
T2217_.59.0635b05: 法門耶。答。今擧所知一切法故。一非一切
T2217_.59.0635b06: 故。彼顯於法自在義故。或此二三等各攝
T2217_.59.0635b07: 諸法盡。彼一二等未盡諸法。菩提心止觀
T2217_.59.0635b08: 等唯淨法故。又問。智度一切智是二乘智歟。
T2217_.59.0635b09: 故論云。一切智是聲聞辟支佛事。道智是諸
T2217_.59.0635b10: 菩薩事。一切種智是佛事文若爾何今證佛
T2217_.59.0635b11: 智耶。答。彼論云。復次聲聞辟支佛雖於別
T2217_.59.0635b12: 相有分而不能盡知。故總相受名。佛一切
T2217_.59.0635b13: 種智皆是眞實。聲聞辟支佛但有名字一切
T2217_.59.0635b14: 智文疏第七云。又大論明薩婆若有三種
T2217_.59.0635b15: 名。一切智與二乘共。道種智與菩薩共。一
T2217_.59.0635b16: 切種智是佛不共法。此三智其實一心中得。
T2217_.59.0635b17: 爲分別令人易解故作三種名文故知。佛
T2217_.59.0635b18: 有三智中一切智共二乘也。然非無淺深
T2217_.59.0635b19: 故今文是明佛智故無失
T2217_.59.0635b20: 今謂一切智智等者。或云。此心非簡釋論
T2217_.59.0635b21: 釋智智重點之義也。非但以一切種等者釋
T2217_.59.0635b22: 論一切智惠力故意也。今案。非但以一切種
T2217_.59.0635b23: 等顯今經一切智勝論一切智也。彼一切種
T2217_.59.0635b24: 唯名所知諸法。一智知一切故。故花嚴師
T2217_.59.0635b25: 釋華嚴經一切智云。窮達一切法圓照一
T2217_.59.0635b26: 切境名一切智也文故知。論一切智依主立
T2217_.59.0635b27: 名。經一切智持業得稱。故能知之智亦無量
T2217_.59.0635b28: 故云以一切種知一切法也。故即身義云。
T2217_.59.0635b29: 一切智智者一切佛各具刹塵智故名一切
T2217_.59.0635c01: 智智。不同顯家一智以對一切得此名略
T2217_.59.0635c02: 抄亦知已下釋次智字。是智中之智義也。前
T2217_.59.0635c03: 智知諸法差別事相後智知諸法平等理性
T2217_.59.0635c04: 也。即正後二智行相歟。問。智中之智釋未必
T2217_.59.0635c05: 二智義歟。又新仁王經疏云。一切智智者此
T2217_.59.0635c06: 有二智。一切智者即證如智。下言智者一切
T2217_.59.0635c07: 種智後得智也文違此釋矣。又大師釋未必
T2217_.59.0635c08: 二智。又正後如次知事理顯乘盛談。何爲
T2217_.59.0635c09: 今宗規摸耶。答。智智兩言二智配釋隨宜安
T2217_.59.0635c10: 立。寶師涅槃疏云。由闍那俗智能顯實智
T2217_.59.0635c11: 故文准此今釋勝歟。大師釋智智各通二智
T2217_.59.0635c12: 故不別配歟。彼顯家性宗猶二智互照眞俗
T2217_.59.0635c13: 境。況今宗耶。二智各知事理法故諸義無
T2217_.59.0635c14: 違耳。但至同顯乘者既云非但以一切種。
T2217_.59.0635c15: 若後得若正智皆能知智無量故永異顯矣。
T2217_.59.0635c16: 顯家正智證一切法如故云一切智後智
T2217_.59.0635c17: 縁一切法故云一切種智也。又智中之智
T2217_.59.0635c18: 者一切智言同論故云爾。實非顯也。問。能
T2217_.59.0635c19: 知一多勝劣可然。所知事理又有淺深耶。
T2217_.59.0635c20: 答。彼縁起法事理。此六大本有事理也。彼所
T2217_.59.0635c21: 生末也。此能生本也。又密事理性之處性相
T2217_.59.0635c22: 故。又彼一心眞理。此六大法性故
T2217_.59.0635c23: 如是自證之境等者。自證之境者指經中得
T2217_.59.0635c24: 一切智智也。云今謂一切智智是也。謂彼
T2217_.59.0635c25: 位如義語不談故云説者無言。一一心不縁
T2217_.59.0635c26: 故云觀者無見。謂之法身自證號之密宗
T2217_.59.0635c27: 玄底。故疏上文云。然此自證三菩提言語盡
T2217_.59.0635c28: 竟心行亦寂文又大師釋云。五居足斷十慮
T2217_.59.0635c29: 手亡文
T2217_.59.0636a01: 問。既云説者非無如義所説。行者正證位
T2217_.59.0636a02: 不依他言説故云爾。非謂自證位絶言
T2217_.59.0636a03: 説歟。觀夫顯乘以一心爲理故實證時無
T2217_.59.0636a04: 色無言也眞言以六大爲理故自證位三密
T2217_.59.0636a05: 宛然也。既具三密何云無言無見。又五言
T2217_.59.0636a06: 十心悉滅何有自證耶。答。凡大日如來住加
T2217_.59.0636a07: 持身奮迅示現時。金剛手致得一切智智問。
T2217_.59.0636a08: 是則課加持身疑本地事故。疏又約加持
T2217_.59.0636a09: 身云説者觀者。指自證位故云無言無見
T2217_.59.0636a10: 也。彼自證位無師自悟故在本地身不以
T2217_.59.0636a11: 言語可授人也。次擧喩即此意也。然在加
T2217_.59.0636a12: 持身爲自受法樂説彼自證之境也。故疏
T2217_.59.0636a13: 第十二云。如飮水者冷熱自知尚不可爲
T2217_.59.0636a14: 不飮人説。況如來境耶。然佛以加持力故
T2217_.59.0636a15: 説此不可説文又第六。若是自然之惠則非
T2217_.59.0636a16: 修學可得亦不可授人。如内證天甘露味
T2217_.59.0636a17: 假令種種方便爲未嘗者説之終不解。然
T2217_.59.0636a18: 佛大方便力以無相法身作種種名相加持
T2217_.59.0636a19: 令諸衆生以因果法證得非因非果法文
T2217_.59.0636a20: 既云佛以加持力説不可説。又云以無相
T2217_.59.0636a21: 法身作名相。定知本知無相位無言語明
T2217_.59.0636a22: 者歟。況後文歎方便智明俗諦説法義。第
T2217_.59.0636a23: 一義諦本地自證位無説法義决定矣。又至
T2217_.59.0636a24: 一心三密難者。顯家以一心爲極。故法身
T2217_.59.0636a25: 雖無形説自證成道自受用爲本。彼身無
T2217_.59.0636a26: 説非無身口等。若爾今法身雖具三密自
T2217_.59.0636a27: 證位無説何失。加持身猶現瑞時不説法歟。
T2217_.59.0636a28: 凡廣案自宗意有相無相重重。略作四重
T2217_.59.0636a29: 釋。初淺略釋遮情無相。謂遮九種迷情妄假
T2217_.59.0636b01: 相故。經云非青非黄等是也。此説同顯
T2217_.59.0636b02: 家百非洞遣果性不可説故大師雖同天台。
T2217_.59.0636b03: 非無淺深。彼四言不及故。此如義破執故。
T2217_.59.0636b04: 後於表徳顯實中有三。初有相有相。自性
T2217_.59.0636b05: 法身爲劣惠所説五部三密等軌則也。經云。
T2217_.59.0636b06: 於當來世時劣惠諸衆生唯依於有相隨順
T2217_.59.0636b07: 説是法文次無相有相。謂被勝惠所説。
T2217_.59.0636b08: 擧足下足皆是密印。舌相所轉皆是眞言等
T2217_.59.0636b09: 也。大師釋云。若入a字門悉離一切相。離
T2217_.59.0636b10: 相之相無相不具文又經第七卷云。甚深無
T2217_.59.0636b11: 相法劣惠所不堪。爲應彼等故兼存有相
T2217_.59.0636b12: 説文此文無相證今重有相證前重也。後
T2217_.59.0636b13: 無相無相。謂祕中深祕自證勝劣二機不及
T2217_.59.0636b14: 言心兩種倶絶。然理智宛然非都無故自有
T2217_.59.0636b15: 理智覺本不生云自證三菩提也。疏第十
T2217_.59.0636b16: 九云。當知此空是自證之理也。想既空無所
T2217_.59.0636b17: 有名亦如是文私云。想者一一
心。名者如義語也		又云。於究竟
T2217_.59.0636b18: 自證不思議空法之中而具一切功徳○由
T2217_.59.0636b19: 自然智加持此字門故生無量語文自證空法
中自有理
T2217_.59.0636b20: 智覺不空故云而具一切功
徳此徳皆無想故云空法也		　瑜祇經云。我本無有
T2217_.59.0636b21: 言。但爲利益説文我本無有言者本地自證位也。
疏云。自證之理是也。但爲利益
T2217_.59.0636b22: 説者被勝劣二機有相無相教意。
疏依自然智加持生無量語是也		又不思議疏下云。
T2217_.59.0636b23: 一祕釋者毘盧遮那佛説本不生故。二祕密
T2217_.59.0636b24: 中祕釋者阿字自説本不生故。三祕祕中祕
T2217_.59.0636b25: 釋者本不生理自有理智自覺本不生故云
T2217_.59.0636b26: 云以此文如次證表徳三重矣。大師釋。非
T2217_.59.0636b27: 九種心量所縁。一一心所縁。又非一一心所
T2217_.59.0636b28: 縁。不二心所證而已文私云。以前二句證
T2217_.59.0636c01: 前三重以後兩句證第四重耳
T2217_.59.0636c02: 菴摩勒果者。智證抄云。唐土有賣菴之菓
T2217_.59.0636c03: 者。其形如本國夏梨。淨名疏中云。有翻似
T2217_.59.0636c04: 捺而非捺。其義似當是私謂也
云云		注浴像經云。
T2217_.59.0636c05: 菴羅菓者沼法師云。此云甘子。子小。此是餘
T2217_.59.0636c06: 甘子是也。奧法師云。此云酢味似桃之也。
T2217_.59.0636c07: 浮草也云云
T2217_.59.0636c08: 定光授決者。大論第四云。釋迦文佛從過去
T2217_.59.0636c09: 釋迦文佛至罽那尸棄佛爲初阿僧企。是
T2217_.59.0636c10: 中菩薩永離女人身。從罽那尸棄佛至燃
T2217_.59.0636c11: 燈佛爲二阿僧企。是中菩薩以七枚青蓮
T2217_.59.0636c12: 華供養燃燈佛。敷鹿皮衣布髮掩泥。是時
T2217_.59.0636c13: 燃燈佛便授其記。汝當來世作佛名釋迦
T2217_.59.0636c14: 牟尼。從燃燈佛至毘婆尸佛爲第三僧企
T2217_.59.0636c15: 文　同第九云。燃燈
佛舊名定光佛也		私云。依此文定光授決者釋
T2217_.59.0636c16: 迦菩薩供佛第二僧祇時燃燈佛授記也。義
T2217_.59.0636c17: 釋第八引不思議境界經云。普賢菩薩告徳
T2217_.59.0636c18: 藏菩薩云。世尊初從燃燈佛所得受記已。
T2217_.59.0636c19: 即便入於如來不思議境界三昧常無功用
T2217_.59.0636c20: 自然應現無量佛事文金剛般若經云。燃燈
T2217_.59.0636c21: 佛與我授記作如是言。汝於來世當得
T2217_.59.0636c22: 作佛號釋迦牟尼文惠影疏第二云。燃燈佛
T2217_.59.0636c23: 者是定光佛文
T2217_.59.0636c24: 問意言云何等者。且以一段文配經文。云
T2217_.59.0636c25: 何乃至自覺之惠者釋云何乃至得一切智智
T2217_.59.0636c26: 之文也。云何乃至一切智智者釋彼得乃至一
T2217_.59.0636c27: 切智智文也。依此釋經文云何兩字可流
T2217_.59.0636c28: 彼得句。所謂安立無量乘者釋或聲聞乘道
T2217_.59.0636c29: 乃至摩睺羅伽法之文也。示現無量身者釋
T2217_.59.0637a01: 若有衆生乃至非人等身之文也。各各乃至解
T2217_.59.0637a02: 脱味者釋各各乃至解脱味之文也。此妙已
T2217_.59.0637a03: 下二句總結問意。問。經云如來釋云我等。
T2217_.59.0637a04: 能化所化相違。又所問通内證外用。結何唯
T2217_.59.0637a05: 云方便耶。答。或云。問佛得是問可令行
T2217_.59.0637a06: 者得之故。又問佛得專爲行者之故云云
T2217_.59.0637a07: 或云。依經意作釋也云云私云。經釋影略佛
T2217_.59.0637a08: 生互顯也。又我等者擧金剛手菩薩界等取
T2217_.59.0637a09: 二乘六道。九界衆生自心品即佛界一切智
T2217_.59.0637a10: 智故。故上釋云。即是衆生自心品。即是一切
T2217_.59.0637a11: 智智文又下釋云。一切衆生色心實相即是
T2217_.59.0637a12: 如來平等智身文故經釋無違。又衆會疑心
T2217_.59.0637a13: 專現瑞故雖有二問就正云方便也。或於
T2217_.59.0637a14: 方便有向上向下故二倶結之向上自證
向下化他
T2217_.59.0637a15: 又義。今問意言已下但釋彼得以下文歟。以
T2217_.59.0637a16: 上經文上既牒釋故。妙方便之結專同經方
T2217_.59.0637a17: 便之文故。下釋方便道合龍樹般若方便
T2217_.59.0637a18: 文可思之。或又經二句如次約如來及衆
T2217_.59.0637a19: 會歟。彼者指衆會。待如來故。疏擧上問
T2217_.59.0637a20: 云得此一切智智。可思之
T2217_.59.0637a21: 毘婆沙説有五道者。彼論第百一有此説也。
T2217_.59.0637a22: 智證大師五道六道決五道爲正云云今疏中
T2217_.59.0637a23: 未判正不。但准三十六倶胝衆生趣五道
T2217_.59.0637a24: 爲正歟。疏下文中三十六倶胝不開修羅
T2217_.59.0637a25: 故抄中開修羅違疏。故智論云。小乘三藏
T2217_.59.0637a26: 唯説五道不説六道。摩訶衍中説六道。如
T2217_.59.0637a27: 法華説見六趣文今釋同論矣。指事云。小
T2217_.59.0637a28: 五大六文云云
T2217_.59.0637a29: 三十六倶胝衆生趣者。疏第十一云。如大乘
T2217_.59.0637b01: 中説欲界有三十六處。謂寒熱地獄各八共
T2217_.59.0637b02: 成十六也。又四大州。此四州又各有二隨
T2217_.59.0637b03: 州合十二州。
幷前二十八		及六欲天幷傍生鬼合三十六
T2217_.59.0637b04: 文抄第二云。三十六倶胝者起信疏云○三
T2217_.59.0637b05: 界五趣共三十五處。所謂三塗四州六欲天。
T2217_.59.0637b06: 此界十三處。幷色界十八天處。無色界四天
T2217_.59.0637b07: 處。如是三十五處生死輪轉。今開修羅即
T2217_.59.0637b08: 三十六文今三十六處疏意局欲界。抄通三
T2217_.59.0637b09: 界。准廣五道似可通三界矣
T2217_.59.0637b10: 欲名信喜好樂者。欲者希望爲性。信者心淨
T2217_.59.0637b11: 爲性。喜是希求義也。玉篇云樂也。心淨希
T2217_.59.0637b12: 求爲俗。即善欲也。唯識論釋信云。深忍樂
T2217_.59.0637b13: 欲心淨爲性文今釋欲云信憙好樂。信欲樂
T2217_.59.0637b14: 相順。可知矣。問。孫陀好五欲等非善欲
T2217_.59.0637b15: 何。答。通三性中今且約善欲作釋歟。得道
T2217_.59.0637b16: 人所好皆善欲故
T2217_.59.0637b17: 性名積習等者。抄云。由本性故能積薫習
T2217_.59.0637b18: 之相漸生。欲樂順性起業。即當本性住也。
T2217_.59.0637b19: 性先有欲得因縁而生。譬如先有瘡得觸
T2217_.59.0637b20: 因縁然後血出。或時従欲爲性者欲數數希
T2217_.59.0637b21: 望不捨遂成其性。即習所成也文准法相等
T2217_.59.0637b22: 釋義。法爾無漏種子云本性住。此種子依有
T2217_.59.0637b23: 漏聞薫等力所薫増云習所成也。然今性
T2217_.59.0637b24: 欲是染心。故性名染心文何云本性住等
T2217_.59.0637b25: 耶。謂今性欲又樂欲一切智智故但取善
T2217_.59.0637b26: 性歟。云信喜好樂即此意也。但染心者抄
T2217_.59.0637b27: 云。言染心者非惟不善有覆名染。但約耽
T2217_.59.0637b28: 着其事名染。具通三性文或云。性自性習
T2217_.59.0637b29: 串習。若人生慳貪家串習慳貪行等。此習
T2217_.59.0637c01: 積而成貪性。内成貪性故外行貪欲。相從
T2217_.59.0637c02: 性生者。性顯外云相即欲也。故云欲隨性
T2217_.59.0637c03: 作也云云
T2217_.59.0637c04: 性名染心等者。抄云。辨性不同謂性有淨
T2217_.59.0637c05: 染利鈍。今明染心。事謂事業。即染心爲業。
T2217_.59.0637c06: 欲名隨縁起者通染淨縁。謂惡欲衆生隨邪
T2217_.59.0637c07: 教常入惡故鈍。善欲衆生隨善友等樂道
T2217_.59.0637c08: 修助道法故利。或可言。染心者具通三性
T2217_.59.0637c09: 文依此釋。善心作事可訓。又事是體義。染
T2217_.59.0637c10: 心爲體也
T2217_.59.0637c11: 是事釋論中具明者。智論第二十四有今性
T2217_.59.0637c12: 名積習乃至隨縁起之文同。但性名染心爲事
T2217_.59.0637c13: 云云異今文矣。又論下文云。隨所著生欲。
T2217_.59.0637c14: 隨欲染心。隨深心趣向云云染深相違。可
T2217_.59.0637c15: 檢論疏勝本耳
T2217_.59.0637c16: 龍樹云般若等者。智論第一百云。般若波羅
T2217_.59.0637c17: 蜜中雖有方便。方便雖有般若。而隨多受
T2217_.59.0637c18: 名。般若與方便本體是一以所用小異故
T2217_.59.0637c19: 説別。譬如金師以巧方便故以金作種種
T2217_.59.0637c20: 異物雖皆是金而各異名文私案。智論中
T2217_.59.0637c21: 以權實二智類金物。今以智乘譬金物。隨
T2217_.59.0637c22: 義轉用歟。或又論以般若方便爲異物更
T2217_.59.0637c23: 以理爲本體歟。今云眞金智體。又轉用歟。
T2217_.59.0637c24: 又嘉祥釋般若爲體。又智論次上文云。般若
T2217_.59.0637c25: 波羅蜜體云云或以此内證外用同彼權實
T2217_.59.0637c26: 二智歟
T2217_.59.0637c27: 復次此中問意等者。凡於金剛手疑問有二
T2217_.59.0637c28: 意。謂前釋意種種方便道無量乘無量身爲
T2217_.59.0637c29: 加持世界事。今釋心以彼即爲自性會事。
T2217_.59.0638a01: 問。疑問起專擧所現事可疑之。況隨種種
T2217_.59.0638a02: 趣等文指實行之言非加持世界。何有此
T2217_.59.0638a03: 儀耶。就中大師引今文成如常人天乘等
T2217_.59.0638a04: 義。何。答。疑問雖依現瑞。金剛手惟忖以加
T2217_.59.0638a05: 持世界種種身説推知自性土各説三密之
T2217_.59.0638a06: 儀。豫述彼意歟。故上釋云。普見加持世界
T2217_.59.0638a07: 唯説平等法門。即知如來將演遍一切乘自
T2217_.59.0638a08: 身成佛之教。故下文所問乘此而生也文既
T2217_.59.0638a09: 云遍一切乘非無量乘義。三重聖衆雖非
T2217_.59.0638a10: 教主各説自證法門故云隨種種性欲。又
T2217_.59.0638a11: 外院中六道四生羅列故云隨種種趣也。此
T2217_.59.0638a12: 等皆自性所成眷屬非實行歟。或又指未來
T2217_.59.0638a13: 機歟。或現佛身等者從法門身現羯磨身
T2217_.59.0638a14: 歟。大師釋中證如常是隨義轉用。疏意加持
T2217_.59.0638a15: 世界猶説眞言道。故況住心論中引今文
T2217_.59.0638a16: 證深祕義耳。或又寶鑰住心論如次依疏
T2217_.59.0638a17: 家正釋復次意歟。宣説眞言道者開會意歟。
T2217_.59.0638a18: 又解云。前釋約加持世界正説時云如此
T2217_.59.0638a19: 事復云何而得也。今釋發起未來流通四重
T2217_.59.0638a20: 壇故問也。具縁品所説七日作壇等事是也。
T2217_.59.0638a21: 即是發起大悲胎藏曼荼羅也者此意矣
T2217_.59.0638a22: 於薩婆若平等心地者。法佛平等心地也。謂
T2217_.59.0638a23: 如來一切智性同一味故云平等。此智性是
T2217_.59.0638a24: 曼荼所依故云地也。從此心地現四重聖
T2217_.59.0638a25: 衆故云畫作諸佛等也。畫作者現作義也。
T2217_.59.0638a26: 故疏第三云。然以如來加持故。從佛菩提自
T2217_.59.0638a27: 證之徳現八葉中胎藏身從金剛密印現
T2217_.59.0638a28: 第一重金剛手等諸内眷屬從大悲萬行現
T2217_.59.0638a29: 第二重摩訶薩埵諸大眷屬從普門方便現
T2217_.59.0638b01: 第三重一切衆生喜見隨類之身文問。若爾
T2217_.59.0638b02: 今四重壇具縁所説所發起曼荼歟。答。不爾。
T2217_.59.0638b03: 彼開發衆生心地之曼荼故。此如來心地
T2217_.59.0638b04: 之曼荼故。爲欲明未發起衆生曼荼故先
T2217_.59.0638b05: 明已發起諸佛圓壇也。故次下釋云。佛從
T2217_.59.0638b06: 平等心地開發無盡莊嚴大曼荼羅已説今
經自
T2217_.59.0638b07: 性會四
重壇也		還用開發衆生平等心地無盡莊嚴
T2217_.59.0638b08: 藏大曼荼羅文　具縁品所説等
未來流通壇也		　問。何以具縁品
T2217_.59.0638b09: 所説知衆生心地曼荼耶。答。經文分明故。
T2217_.59.0638b10: 具縁品云。爾時薄伽梵告持金剛惠。常當
T2217_.59.0638b11: 於此夜而作曼荼羅文疏第五云。謂於第
T2217_.59.0638b12: 七夜中使法事都畢也○初入夜分即當
T2217_.59.0638b13: 盡諸位安置諸供養具。明相未出已前使
T2217_.59.0638b14: 撥遣竟文斯乃末代傳法阿闍梨作内道場
T2217_.59.0638b15: 儀式也。故知。末來流通曼荼也。又經云。内
T2217_.59.0638b16: 心妙白蓮胎藏正均等藏中造一切悲生曼
T2217_.59.0638b17: 荼羅文疏云。内心妙白蓮者此是衆生本心
T2217_.59.0638b18: 妙法芬陀利花祕密幖幟○此蓮華臺是實
T2217_.59.0638b19: 相自然智惠蓮華葉是大悲方便也。正以此
T2217_.59.0638b20: 藏爲大悲胎藏曼荼羅之體。其餘三重是從
T2217_.59.0638b21: 此自證功徳流出。諸善知識入法界門耳○
T2217_.59.0638b22: 此是如來祕傳之法不可形於翰墨。故寄
T2217_.59.0638b23: 在圖像以示行人。若得深意者自當默而
T2217_.59.0638b24: 識之文既云衆生本心。以衆生心地曼荼
T2217_.59.0638b25: 寄圖像而非示行人耶。又准此釋者。畫
T2217_.59.0638b26: 作諸佛菩薩等者直指具縁品所説歟。寄在
T2217_.59.0638b27: 圖像云畫作故但前義爲勝。果地曼荼故
T2217_.59.0638b28: 問。今佛菩薩等相配四重壇方如何。答。第
T2217_.59.0638b29: 十四云。又此曼荼羅一一分位各有種子用
T2217_.59.0638c01: 標記彼差別法界之門○隨彼四重分位
T2217_.59.0638c02: 從佛出者即是佛之幖幟。或從菩薩分位而
T2217_.59.0638c03: 出。或從二乘分位而出。或從天龍八部分
T2217_.59.0638c04: 位而出。當知階降差別各各表知種子不
T2217_.59.0638c05: 同也文准此文。諸佛菩薩二乘八部如次似
T2217_.59.0638c06: 爲四重矣。又疏第七云。謂中胎藏毘盧遮
T2217_.59.0638c07: 那。第二院觀音金剛手。次院文殊等四菩薩。
T2217_.59.0638c08: 外院釋迦牟尼及所擧本尊等文准此釋常
T2217_.59.0638c09: 三重壇加中臺等爲四重歟。既第一重觀
T2217_.59.0638c10: 音金剛手等云第二院。故知以中壹八葉
T2217_.59.0638c11: 爲第一重也。文殊院等第二重四菩薩爲第
T2217_.59.0638c12: 三重第三重外院及釋迦牟尼爲第四重也。
T2217_.59.0638c13: 故知三重曼荼羅加中院爲四重壇也。三
T2217_.59.0638c14: 重約能圍遶聖衆四重能所合論也。當知今
T2217_.59.0638c15: 文諸佛者第一重中壹八葉四佛四菩薩。即一
T2217_.59.0638c16: 毘盧遮那醍醐果徳故云諸佛也。故疏第三
T2217_.59.0638c17: 云。從咽以上至如來頂相四智四三昧果徳
T2217_.59.0638c18: 佛身文次菩薩者三重中第一第二重三點眷
T2217_.59.0638c19: 屬四大菩薩也。四重中第二第三重也。故疏
T2217_.59.0638c20: 第三云。自臍以上至咽出現無量十住諸菩
T2217_.59.0638c21: 薩。此中自有二重。從心以下諸大眷屬從心
T2217_.59.0638c22: 以上諸内眷屬略抄内大倶云諸菩薩故今
T2217_.59.0638c23: 菩薩攝也。二乘八部者三重壇中第三重四
T2217_.59.0638c24: 重圓中第四也。二乘者釋迦院中擧伴顯主。
T2217_.59.0638c25: 彼院中有阿難須菩提目連迦葉等故。八部
T2217_.59.0638c26: 都外院所列八部衆故。故知非如次爲四
T2217_.59.0638c27: 重耳。又義三重但加八葉爲四重歟。疏第
T2217_.59.0638c28: 二十云。此八葉即是大悲胎藏第一重也文若
T2217_.59.0638c29: 爾四重皆約能圍遶伴歟。依此意諸佛者
T2217_.59.0639a01: 但四佛四菩薩歟。大師釋云。大日即心王。餘
T2217_.59.0639a02: 尊即心數文可思之。或第七釋猶同此歟。
T2217_.59.0639a03: 唯擧中壹次云第二院觀音。以八葉爲第
T2217_.59.0639a04: 一重歟。抄第六云。第一重有三。謂中臺鬢
T2217_.59.0639a05: 蘂八葉也文准此釋。第一重隨宜可取矣。
T2217_.59.0639a06: 又約支分生曼荼。三重四重是開合不同無
T2217_.59.0639a07: 尊加減也。疏第五云。且如是上文所説。從
T2217_.59.0639a08: 大日如來臍以下光明是此第二重位。自臍
T2217_.59.0639a09: 以上至咽所出光明爲第二重位。自咽以
T2217_.59.0639a10: 上乃至於頂相之光爲第一位文又第十五
T2217_.59.0639a11: 云。如前所説。以身四分作四重曼荼羅位
T2217_.59.0639a12: 文私云。前所説者指第三卷支分出現文也。
T2217_.59.0639a13: 疏第三云。今約佛身上中下體分之。自臍
T2217_.59.0639a14: 以下現生身釋迦其眷屬不同。自臍以上
T2217_.59.0639a15: 至咽出現十住諸菩薩。然此中自有二重。
T2217_.59.0639a16: 從心已下諸大眷屬。從心已上諸内眷屬。
T2217_.59.0639a17: 從咽以上至頂相出現四智四三昧果徳佛
T2217_.59.0639a18: 身取意當知。或約上中下三分爲三重壇。
T2217_.59.0639a19: 或約身四分爲四重圓。中分開二重故。又
T2217_.59.0639a20: 廣澤胎要抄云。前後四重左右三重云云上方
T2217_.59.0639a21: 遍知院第一重釋迦院第二重文殊院第三重外部
T2217_.59.0639a22: 第四重下方五大院第一重虚空藏院第二重蘇悉
T2217_.59.0639a23: 地院第三重外部第四重。故云前後四重也。左
T2217_.59.0639a24: 方金剛手院第一重除蓋障院第二重外部第三重。
T2217_.59.0639a25: 右方觀音院第一重地藏院第二重外部第三重。故
T2217_.59.0639a26: 云左右三重也。此乃依現圖曼荼羅也。又
T2217_.59.0639a27: 依經疏意。中壹八葉外上方遍知院下方五大院
T2217_.59.0639a28: 左方金剛手院右方觀音院爲第一重也。第二重
T2217_.59.0639a29: 上方文殊院下方虚空藏院左方除蓋障院右方地藏
T2217_.59.0639b01: 院也。第三重上方釋迦院四方外金剛部衆等
T2217_.59.0639b02: 也。現圖壇釋迦爲第二文殊爲第三與經
T2217_.59.0639b03: 疏異。眞興僧都胎藏記云。上方遍智印下方
T2217_.59.0639b04: 不動等右方觀自在左方金剛手總名第一
T2217_.59.0639b05: 重院。第三妙吉祥今言第三從中向外當第三故密云
第三。本經及儀軌又疏中皆云第
T2217_.59.0639b06: 二也。然圖
中在第三也		此方地藏尊南方除蓋障西方虚空
T2217_.59.0639b07: 藏及蘇悉地眷屬總爲第二重院然蘇悉地
會有論之
T2217_.59.0639b08: 以釋迦院及護世天等爲第三重也。四方
T2217_.59.0639b09: 大護圖中闕之。可在第一重内。二守護門
T2217_.59.0639b10: 可在四方之内門也。然古記中判三重所攝
T2217_.59.0639b11: 尊位不定。又與圖中有合不合。皆任意端
T2217_.59.0639b12: 邪正難辨取意又准此記蘇悉地院第二重攝
T2217_.59.0639b13: 也。覺超僧都胎藏生起之蘇悉地會諸師不
T2217_.59.0639b14: 必爲別會也。虚空藏會之中開出此會云云
T2217_.59.0639b15: 此又爲虚空藏會攝。故知第二重攝矣。又
T2217_.59.0639b16: 般若寺石山兩徳判現圖胎藏諸尊位中。第
T2217_.59.0639b17: 一重如先以文殊地藏除蓋障蘇悉地爲第
T2217_.59.0639b18: 二重。第一重觀音院次擧釋迦虚空藏二院
T2217_.59.0639b19: 尊不云何重。其次標第二重擧文殊院等
T2217_.59.0639b20: 尊。以彼二院似屬第二重矣。前後四重中
T2217_.59.0639b21: 以第二屬第一爲三重歟
T2217_.59.0639b22: 且如有人等者。或云。前自性圓壇謂從如來
T2217_.59.0639b23: 心地開發無盡藏故今加持世界壇。謂爲
T2217_.59.0639b24: 開發衆生心地壇故而垂應迹外現曼荼故。
T2217_.59.0639b25: 故或現佛身者受用變化二身也。韋陀梵志及
T2217_.59.0639b26: 非人身者五通神仙天龍八部等也。即等流身
T2217_.59.0639b27: 也。私云。此文重委釋前四重壇也。今大悲
T2217_.59.0639b28: 胎藏者即前平等心地。謂菩提自證徳乃至
T2217_.59.0639b29: 普門方便等法門身。即本地自證位也。現者
T2217_.59.0639c01: 現作義即畫作也。韋陀等是第四重五通神
T2217_.59.0639c02: 仙等。或現佛身者八葉中胎藏身第一重也。
T2217_.59.0639c03: 乃至者第一第二重内大眷屬也。故疏第三
T2217_.59.0639c04: 云如先引斯則加持壇自性會。本地自證位
T2217_.59.0639c05: 無説法故。但行者精勤等者擧未來流通
T2217_.59.0639c06: 事。非謂會座有實行歟。疏第十四釋曼陀
T2217_.59.0639c07: 羅隨佛菩薩二乘八部四重分位而出畢又
T2217_.59.0639c08: 云。欲爲普利一切衆生故流傳演布。普爲
T2217_.59.0639c09: 一切未來衆生亦爲利益諸大衆會故請
T2217_.59.0639c10: 佛演説也文此文明鏡歟。又上外現曼荼者
T2217_.59.0639c11: 指自性會。從法門身現羯磨身歟
T2217_.59.0639c12: 即從大悲胎藏者。大悲胎藏者一切智性如
T2217_.59.0639c13: 來種子。故下文云。大悲曼荼羅一切種子之
T2217_.59.0639c14: 所出生文一切種子者一切智性自證法門
T2217_.59.0639c15: 也。或云以大悲胎藏爲所生四重壇恐誤
T2217_.59.0639c16: 歟。委言之。胎藏種子爲因智門五義爲縁
T2217_.59.0639c17: 生四重圓壇也。故經具縁品云。修眞言行
T2217_.59.0639c18: 大悲胎藏生大曼荼羅王文疏第六云。法界
T2217_.59.0639c19: 不思議色統而言之不過五字。如來以普
T2217_.59.0639c20: 門善巧圖作悲生曼荼文經約衆生説因
T2217_.59.0639c21: 生義。疏就如來明縁生義。生佛影略經疏
T2217_.59.0639c22: 互顯因縁具足。大論因是識大。一切智性故。
T2217_.59.0639c23: 縁即五大。智門五字故。細談互具六大無
T2217_.59.0639c24: 障無礙也。一切智性者經彼得一切智智自
T2217_.59.0639c25: 證位也。即是如實知自心。故疏上釋云。所
T2217_.59.0639c26: 謂衆生自心品即是一切智智文今云平等心
T2217_.59.0639c27: 地即此也
T2217_.59.0639c28: 現韋陀梵志形者。抄云。韋陀此云明。即外道
T2217_.59.0639c29: 四明也。聲因醫内等。梵志者。梵者淨也謂
T2217_.59.0640a01: 以淨行爲志名爲梵志。形即身形。謂從曼
T2217_.59.0640a02: 荼羅　四重内現此梵志之身爲説瞿曇仙
T2217_.59.0640a03: 等眞言。瞿曇梵語。具足應云喬答摩。此曰
T2217_.59.0640a04: 炙種文准此釋。所現身加持世界知識也。今
T2217_.59.0640a05: 謂自性會第四重聖衆。皆住自證三昧而説
T2217_.59.0640a06: 各眞言。普通眞言藏品等所説。末代衆生傳
T2217_.59.0640a07: 持彼所説而行。依彼行同本尊故云精勤
T2217_.59.0640a08: 不久等也。或久或近准知矣。久近頓證漸次
T2217_.59.0640a09: 二類歟。或依宿縁有無有久近歟
T2217_.59.0640a10: 更轉方便等者。前云即是普入。今何云更轉
T2217_.59.0640a11: 方便耶。私案。機有四類。或修一門得一門
T2217_.59.0640a12: 果畢更轉入普門也。或依一門行得一門
T2217_.59.0640a13: 果即得普果故。或解一門即普門而行故。
T2217_.59.0640a14: 或行普因得普果故。故知。前後約機不同
T2217_.59.0640a15: 歟。或又前一門修行人不入餘一門直入
T2217_.59.0640a16: 普果故云即。非不轉歟。或今文又悟仙身
T2217_.59.0640a17: 即大日故云轉。非轉捨歟。故疏下釋云。行
T2217_.59.0640a18: 者如是解時觀毘盧遮那與鬼畜等其心平
T2217_.59.0640a19: 等無勝劣之相。彼從一門而入皆見心王
T2217_.59.0640a20: 文故無相違矣。又智證大師抄云。阿闍梨云。
T2217_.59.0640a21: 遮那成瞿曇仙身雖不無淺深。若無淺深
T2217_.59.0640a22: 者尚不可轉仙身。何故言轉。答。約佛智
T2217_.59.0640a23: 元無別。隨人機有差別。若不隨人機故
T2217_.59.0640a24: 者如天台山決答中具四教四土耶。答。前
T2217_.59.0640a25: 者未説之時約機情也。今至此經説仙人
T2217_.59.0640a26: 即大日尊時除大日外更無仙身。故非如
T2217_.59.0640a27: 天台山答具四教也文此又同下疏釋矣
T2217_.59.0640a28: 隨類形聲等者。形者仙身乃至非人身也。聲者
T2217_.59.0640a29: 種種乘也。此中形密印聲眞言也
T2217_.59.0640b01: 無非毒鼓因縁者。抄云。涅槃經如來性品云。
T2217_.59.0640b02: 譬如有人以雜毒藥用塗大鼓於衆人中
T2217_.59.0640b03: 繋之發聲雖無心欲聞聞之皆死唯除一
T2217_.59.0640b04: 人不横死者。鼓合涅槃。死喩滅惑。不横
T2217_.59.0640b05: 死者喩一闡提。此況曼陀羅所現之身所説
T2217_.59.0640b06: 之乘。雖四重差別無量若隨此趣入者無
T2217_.59.0640b07: 不能滅惑無不能至涅槃故以相況耳
T2217_.59.0640b08: 文私案。種種乘雖異。諸乘融會皆開心實
T2217_.59.0640b09: 相門故。云無非毒鼓因縁。又云皆同一味
T2217_.59.0640b10: 也。故疏第七云。就此經宗則。五種三昧皆
T2217_.59.0640b11: 是開心實相門。不同餘教以心性之旨未
T2217_.59.0640b12: 明故不相融會也略抄又第六云
T2217_.59.0640b13: 所以然者等者。或云。此釋成如是一切智智
T2217_.59.0640b14: 同一味之所以也。謂所化一切衆生色心實
T2217_.59.0640b15: 相從本際以來常是毘盧遮那平等智身故。
T2217_.59.0640b16: 以應之能化無量乘a字眞金之智體心王
T2217_.59.0640b17: 大海之一味也云云私案。皆同一味之義不
T2217_.59.0640b18: 局種種乘又可通種種身。故疏第六云。三
T2217_.59.0640b19: 重曼陀羅所示種種類形皆是一種法門身。
T2217_.59.0640b20: 是故悉名爲佛文又云。了知種種三昧道同
T2217_.59.0640b21: 歸一體。皆是佛乘文法門身者即a字門也。
T2217_.59.0640b22: 又義。上畫作圓壇即具縁品所説曼荼。彼開
T2217_.59.0640b23: 發衆生本心曼荼。然今釋果地曼荼義故。
T2217_.59.0640b24: 會彼此相違故。云衆生色心實相如來平等
T2217_.59.0640b25: 智身也。色者色蘊心者四蘊。是衆生有漏五
T2217_.59.0640b26: 蘊也。智者識大身者五大。即諸佛無漏六大
T2217_.59.0640b27: 也。現覺諸法本初不生故。衆生五蘊即六大
T2217_.59.0640b28: 法身體。色蘊即五大四蘊即識大。故疏第六
T2217_.59.0640b29: 釋菩提實義云。謂覺自心從本以來不生
T2217_.59.0640c01: 即是成佛。而實無覺無成也文妙感妙應不
T2217_.59.0640c02: 出a字門。良有以哉
T2217_.59.0640c03: 佛從平等心地等者。私案。佛已開發曼荼是
T2217_.59.0640c04: 自性會圓壇今經説會。衆生心地壇所發起
T2217_.59.0640c05: 曼荼。具縁品所説未來弘通之壇也。妙感衆
T2217_.59.0640c06: 生心地。妙應諸佛心地。所生方便諸佛衆生
T2217_.59.0640c07: 所開發四重圓壇也。諸佛曼荼應縁衆生心
T2217_.59.0640c08: 地感因。因及縁所生果皆a字門故云皆同
T2217_.59.0640c09: 一味也。問。疏第二十云。若如來但住自證
T2217_.59.0640c10: 之法則不能度人○故漸次流出漸入第
T2217_.59.0640c11: 一院次至第二院次至第三院。雖作如此
T2217_.59.0640c12: 流出。亦不離普門之身。其八部之衆皆是普
T2217_.59.0640c13: 現色身之境界也。若就情機而説則三壇從
T2217_.59.0640c14: 深至淺。乃至世天眞言義淺。但是應身方便
T2217_.59.0640c15: 未究竟也。若開實性即世天眞言與大日
T2217_.59.0640c16: 如來何相異耶。從如來則從深至淺從内
T2217_.59.0640c17: 漸外而成三重壇。從衆生則從淺至深從
T2217_.59.0640c18: 外漸内而成三重壇也文此釋心於法然曼
T2217_.59.0640c19: 荼若依如來從本垂迹。若約衆生從因至
T2217_.59.0640c20: 果。若爾何云開發諸佛壇已還令開發衆
T2217_.59.0640c21: 生圓耶。答。彼釋於法然曼荼或有如來果
T2217_.59.0640c22: 地説之從本垂迹。或有行者因中説之從
T2217_.59.0640c23: 因至果。以行者所修善寄曼荼羅而攝三
T2217_.59.0640c24: 重分位也。今意諸佛既修顯更令衆生開發
T2217_.59.0640c25: 故。彼此意殊歟。問。前云衆生色心即如來智
T2217_.59.0640c26: 身。何云諸佛衆生曼荼向上向下殊耶。又諸
T2217_.59.0640c27: 佛壇無從因至果義衆生圓無從果向因義
T2217_.59.0640c28: 耶。答。疏第二十云。若就未成果時觀之。
T2217_.59.0640c29: 此則差次淺深。今以如來平等惠觀從因至
T2217_.59.0641a01: 果但是如來一身一智行耳文准此釋。從因
T2217_.59.0641a02: 至果又如來一身一智行故於果地有此義
T2217_.59.0641a03: 歟。准衆生又約本覺門可有從果向因義
T2217_.59.0641a04: 歟。問。疏第三云。若自本垂迹則從中壹一
T2217_.59.0641a05: 一門各流出第一重種種門從第一重一一
T2217_.59.0641a06: 門各流出第二重種種門從第二重一一
T2217_.59.0641a07: 門各流出第三重種種門。若行因至果則
T2217_.59.0641a08: 第三重之所引攝成就能通第二重第二重
T2217_.59.0641a09: 之所引攝成就能通第一重。第一重之所
T2217_.59.0641a10: 引攝成就能見中胎藏文此又行因至果唯
T2217_.59.0641a11: 在衆生。云引攝成就故從本垂迹唯佛耶。
T2217_.59.0641a12: 答。彼又如來住自證法無衆生蒙益故從
T2217_.59.0641a13: 自證位現四重壇也。於彼壇爲顯果徳無
T2217_.59.0641a14: 礙且作上下二門也。行因至果全非實行
T2217_.59.0641a15: 引入義。若實行第三重依引攝可進第三
T2217_.59.0641a16: 重。何入第二重耶。故知。且反從本垂迹第
T2217_.59.0641a17: 三重聖衆假互引攝入第二重也。第二第一
T2217_.59.0641a18: 等又爾也。問。若爾果地圓壇無實類耶。若
T2217_.59.0641a19: 云無者何云輪圓具足耶。若云有者大師釋
T2217_.59.0641a20: 云。皆是從果向因之人非從因至果之人文
T2217_.59.0641a21: 如何。答。若約十界體實類有。依法本不生
T2217_.59.0641a22: 邊六道四生皆到於實際人。故若依十界相
T2217_.59.0641a23: 無。約遍計分別邊長夜受苦人故。故大師釋
T2217_.59.0641a24: 云。迷悟在己無執而到文迷悟不同唯所執
T2217_.59.0641a25: 有無耳。問。或云。不動九界迷情悉同等流
T2217_.59.0641a26: 法身云云非挫所執耶。答。既云迷情依他
T2217_.59.0641a27: 妄法也。所執當情現無法故
T2217_.59.0641a28: 衆生平等心地者。衆生八辨肉團生大曼陀
T2217_.59.0641a29: 羅王故云地。所生四重一切智智形聲同一
T2217_.59.0641b01: 味故云平等。平等之心地故云平等心地
T2217_.59.0641b02: 也。故先徳釋云。恒沙之性徳具一心本源。曼
T2217_.59.0641b03: 荼莊嚴在八辨肉團云云
T2217_.59.0641b04: 大悲胎藏祕密方便者。前明所生四重圓壇
T2217_.59.0641b05: 故云大悲胎藏曼陀羅。今明能生五大故云
T2217_.59.0641b06: 祕密方便也。或云。大悲胎藏者所生圓壇。祕
T2217_.59.0641b07: 密方便者能生因縁也。文點云。爲欲發起
T2217_.59.0641b08: 大悲胎藏祕密方便故云云私云。大悲胎藏
T2217_.59.0641b09: 者一切智性種子即因也。種子是胎藏義故。
T2217_.59.0641b10: 祕密方便一切智門五義即縁也。意云。爲欲
T2217_.59.0641b11: 發悲藏種子之祕密方便五義之故爲言或
T2217_.59.0641b12: 又爲欲發起胎藏種子因之五義方便縁故
T2217_.59.0641b13: 爲言種顯果待縁。故四重圓壇爲果也。又
T2217_.59.0641b14: 云。大悲胎藏者内證圓壇。内證故云胎藏。
T2217_.59.0641b15: 爲利生本故云大悲也。祕密方便者加持
T2217_.59.0641b16: 圓壇。外迹故云方便。異顯乘故云祕密矣。
T2217_.59.0641b17: 所謂内證圓壇於一切智地建立一種法門
T2217_.59.0641b18: 身也。外迹圓壇住神力加持建立三重曼
T2217_.59.0641b19: 陀羅種種類形也。疏第六云。三重曼荼羅
T2217_.59.0641b20: 所示種種類形皆是如來一種法門身。是故
T2217_.59.0641b21: 悉名爲佛文内證外用雖異。皆是六大所生。
T2217_.59.0641b22: 故意云。爲欲發起大悲胎藏與祕密方便
T2217_.59.0641b23: 故説五喩也爲言
T2217_.59.0641b24: 所謂虚空地水火風也者。私云。經文如疏釋
T2217_.59.0641b25: 次第亂脱可讀之歟。但空初擧者依正二報
T2217_.59.0641b26: 五輪影略互顯歟。依擧空正擧四大也。故
T2217_.59.0641b27: 第五卷云。眞言者圓壇先置於自體。自足而
T2217_.59.0641b28: 至臍成大金剛輪。從此而至心當思惟水
T2217_.59.0641b29: 輪。水輪上火輪。火輪上風輪文即身義云。圓壇
空金剛輪地也
T2217_.59.0641c01: 疏家次第順此次第矣。又經第一列五佛
T2217_.59.0641c02: 中。東南北西次第也。今經次第同彼次第
T2217_.59.0641c03: 也。下文五字次第如常。具縁品云。我覺本
T2217_.59.0641c04: 不生等頌次第也。故知。三次第今經出。凡厥
T2217_.59.0641c05: 六大無礙常瑜伽故。列次第無一准。例如
T2217_.59.0641c06: 眞門雜亂住矣
T2217_.59.0641c07: 如此即是毘婆沙義者。所牒經中以一切智
T2217_.59.0641c08: 智類虚空。何指彼云毘婆沙義耶。私案。可
T2217_.59.0641c09: 讀文點。如此即是毘婆沙義虚空無過無
T2217_.59.0641c10: 徳。今如來等云云
T2217_.59.0641c11: 虚空無過無徳者。問。起信論中云虚空妄法。
T2217_.59.0641c12: 倶舍論中云虚空無爲。故知。虚空有過徳二
T2217_.59.0641c13: 義。何云無過無徳耶答。婆沙云空者無爲。
T2217_.59.0641c14: 空界者有爲文准此文者。今虚空者空界色
T2217_.59.0641c15: 歟。故經云虚空界文非虚空無爲歟。但起
T2217_.59.0641c16: 信論文者彼性宗意。何同婆沙義耶
T2217_.59.0641c17: 此中相況有三義等者。指事云。虚空有三義
T2217_.59.0641c18: 文釋此三句自有二番文云云私云。三義者
T2217_.59.0641c19: 經三句歟。云釋此三句故此目近詞也。經三
T2217_.59.0641c20: 句者離一切分別無分別無無分別文。此三句
T2217_.59.0641c21: 即三義故。或云。疏三義歟。疏云有三義故。
T2217_.59.0641c22: 或經三句疏三義同歟。故疏言此中相況有
T2217_.59.0641c23: 三義故。三義逆次配之。離一切分別者離
T2217_.59.0641c24: 妄執分別故云無分別。經無分別者離分別
T2217_.59.0641c25: 度量故無邊際義也。無無分別者離細分別
T2217_.59.0641c26: 故畢竟淨義也。或又經簡略故擧無分別一
T2217_.59.0641c27: 義疏廣博故顯餘義歟。二番文者虚空有
T2217_.59.0641c28: 二重釋故。或云。前約實智釋後約權智解
T2217_.59.0641c29: 也。私云。上約分喩也。謂虚空無過無徳佛
T2217_.59.0642a01: 智離過成徳故。下釋約全喩也。謂虚空佛智
T2217_.59.0642a02: 同具離相成辨二義故。又義。前空界後大虚
T2217_.59.0642a03: 故
T2217_.59.0642a04: 所以重言等者。抄云。應長聲讀之應云劫
T2217_.59.0642a05: 跛劫跛夜帝。劫跛者分別也。夜帝之言即是
T2217_.59.0642a06: 更義。謂分別之上更生分別也。此即於麁
T2217_.59.0642a07: 分別上更生細分別。是以疏引例云。如尋
T2217_.59.0642a08: 伺等文私云。釋意劫跛者經離一切分別之
T2217_.59.0642a09: 分別也。即麁分別也。劫跛夜帝者經無分
T2217_.59.0642a10: 別之分別也。即細分別也。如次配尋伺矣。
T2217_.59.0642a11: 意云。於虚空離青黄等麁分別云離分別。
T2217_.59.0642a12: 遣質礙無質礙等細分別云無分別。遣能
T2217_.59.0642a13: 遣空病云無無分別也爲言離與無云空病
T2217_.59.0642a14: 歟。此則次第展轉遣之矣。智證大師抄云。離
T2217_.59.0642a15: 一切句是總擧也。分別梵云劫跛。是麁分
T2217_.59.0642a16: 別。無分別梵云劫跛夜帝。此細分別。疏云。
T2217_.59.0642a17: 無妄執分別故無分別亦無也。故今以分
T2217_.59.0642a18: 別與無分別爲所斥也文。般若抄云。梵劫跛是
分別心也。次劫跛夜
T2217_.59.0642a19: 帝者此無
分別也文		　私云。此釋意夜帝者無義也。故
T2217_.59.0642a20: 知。次云無分別者第三無無分別之無分別
T2217_.59.0642a21: 也。第二不擧者同離一切分別故歟。然則分
T2217_.59.0642a22: 別之上更生分別義者如次釋經無分別無
T2217_.59.0642a23: 無分別文也。但細分別名無分別者望麁
T2217_.59.0642a24: 分別故。例如釋論應不應矣。意云。離一切
T2217_.59.0642a25: 分別故總句無麁分別無分別也
類尋也		又無細分
T2217_.59.0642a26: 別無無分別
喩伺也		也爲言但牒總句作別句釋者分
T2217_.59.0642a27: 別言同故歟。又夜帝更梵名直可安却跛上。
T2217_.59.0642a28: 既不爾存下是應無也
T2217_.59.0642a29: 例如尋伺等者。唯識論第七云。尋謂尋求。令
T2217_.59.0642b01: 心忽遽於意言境麁轉爲性。伺謂伺察。令
T2217_.59.0642b02: 心忽遽於意言境細轉爲性○竝用思惠
T2217_.59.0642b03: 一分爲體。於意言境不深推度及深推度
T2217_.59.0642b04: 麁細發言文淺推度麁轉云略觀深推度細
T2217_.59.0642b05: 轉云諦察歟。淺深推度即麁細分別義。何
T2217_.59.0642b06: 爲例證。眼識意識又爾。今分別無分別者一
T2217_.59.0642b07: 聚相應法多中且擧麁細異王數例餘心所
T2217_.59.0642b08: 等歟。猶如云異生羝羊。羝羊亦雖異生其
T2217_.59.0642b09: 中最劣爲喩。故又妄執分別未必與尋伺倶
T2217_.59.0642b10: 起。尋伺非定相應法故。二禪已上無尋伺
T2217_.59.0642b11: 故。欲界煩惱心未發言時不有尋伺故。又
T2217_.59.0642b12: 今分別是妄執分別。五識非執相應識護法
T2217_.59.0642b13: 意。然今宗八識皆執相應故同安惠義歟。
T2217_.59.0642b14: 問。尋伺體類既同。可一時倶起。何略觀諦
T2217_.59.0642b15: 察別時耶。故倶舍論云。尋是麁因。伺是細
T2217_.59.0642b16: 因。故於一心倶有作用文何。答。其性既
T2217_.59.0642b17: 麁細異。何倶起矣。故經部幷大乘意不倶
T2217_.59.0642b18: 起也。故唯識論云。四中尋伺定不相應。體
T2217_.59.0642b19: 類是同麁細異故文但倶舍釋薩婆多一義歟。
T2217_.59.0642b20: 問。尋伺與何識相應耶。答。唯識論中有
T2217_.59.0642b21: 二師義。有義尋伺且五識倶文又云。有義尋
T2217_.59.0642b22: 伺唯意識倶文倶舍云。謂眼等識有二種因
T2217_.59.0642b23: 故與尋伺恒相應也文雖有二義唯意識
T2217_.59.0642b24: 倶護法正義歟。又大論中尋求分別伺察分
T2217_.59.0642b25: 別等七分別總十五種意不共業云云任意取
T2217_.59.0642b26: 捨矣
T2217_.59.0642b27: 無分別亦無無分別者。或本亦字下但有一
T2217_.59.0642b28: 無字。今本同經。上以無妄執分別故釋經
T2217_.59.0642b29: 離一切分別也。次下二句如次釋經下二
T2217_.59.0642c01: 句也。若依或本者。經望麁分別云無分
T2217_.59.0642c02: 別。釋細分別故云分別歟。或又初無字被
T2217_.59.0642c03: 二句讀之。古本無分別亦無也文智證所攬
T2217_.59.0642c04: 本同之。以無妄執分別者麁分別也。無分別
T2217_.59.0642c05: 亦無也者遣細分別也
T2217_.59.0642c06: 又如虚空離種種顯形色相等者。此釋約太
T2217_.59.0642c07: 虚歟。空界色顯色所攝故。或又破執談歟。自
T2217_.59.0642c08: 宗實義於空大論顯形故。若爾太虚猶可
T2217_.59.0642c09: 有顯形矣。此中又有三義離顯形是畢竟
T2217_.59.0642c10: 淨義。合法離相。無造作是無分別義也。故法
T2217_.59.0642c11: 云無分別起作。而能含容等無邊際義。合法
T2217_.59.0642c12: 於無量度門等也
T2217_.59.0642c13: 天人阿修羅依者。問。一切智智爲十界依。何
T2217_.59.0642c14: 擧三道耶。答。天在空故表眞諦。人在地
T2217_.59.0642c15: 故表俗諦。修羅於空地自在故表非空非
T2217_.59.0642c16: 有中道也。是則一切智地一心上建立三諦
T2217_.59.0642c17: 之義也。此三諦猶如面上三目伊字三點矣。
T2217_.59.0642c18: 故天台釋云。心性不動假立中名。亡泯三
T2217_.59.0642c19: 千假立空稱。雖亡而存假立假號文今准。
T2217_.59.0642c20: 平等心中不動是中。三重曼荼羅種種類形
T2217_.59.0642c21: 是假。同一種法門身即空也
T2217_.59.0642c22: 一切智地等者。且合譬者。一切智地合大
T2217_.59.0642c23: 地。大悲曼荼合百穀衆藥等。一切種子合皆
T2217_.59.0642c24: 從大地。種子即一切智地故。之所出生合而
T2217_.59.0642c25: 生。即此諸乘合根芽等。根芽等草木叢林之
T2217_.59.0642c26: 徳。諸乘又普現色身之用故。無量事業等合
T2217_.59.0642c27: 一切衆生等。法擧所作事業。譬示能作衆
T2217_.59.0642c28: 生故。於生死涅槃其心平等合而養育之
T2217_.59.0642c29: 乃至無有勞倦。養育恩徳是涅槃也。世間勞倦
T2217_.59.0643a01: 即生死也。或其心平等合増之不喜減之不
T2217_.59.0643a02: 憂。八風不動合深廣下二句。或合増之已下
T2217_.59.0643a03: 四句歟。世間八風者起信論云。利･衰･毀･譽
T2217_.59.0643a04: ･稱･譏･苦･樂文同疏云。財榮潤已損耗侵凌
T2217_.59.0643a05: 故云利衰。超過以毀越徳而歎故名毀譽。
T2217_.59.0643a06: 依實徳讃名稱依實過論名譏。逼迫侵形
T2217_.59.0643a07: 名苦心神適悦名樂文
T2217_.59.0643a08: 即此惠光亦無所依者。煩惱云所依。依惑
T2217_.59.0643a09: 智起故。上縁待者此也。煩惱是智起縁。縁又
T2217_.59.0643a10: 待煩惱起故云縁待矣。煩惱薪盡故智火
T2217_.59.0643a11: 隨滅之意。合譬中然後隨滅句矣。釋論中
T2217_.59.0643a12: 云始覺隨無此意矣
T2217_.59.0643a13: 一切智火等者。以智火合世火。聖者･異生
T2217_.59.0643a14: 合貴賤。平等有之合同用。凡聖智力漏無漏
T2217_.59.0643a15: 雖異皆有智力故云平等。遮相宗立無性
T2217_.59.0643a16: 歟。若不爾何譬貴賤同用矣。或又平等有
T2217_.59.0643a17: 之約本有智體故云火。令諸行人等約修
T2217_.59.0643a18: 生智用故譬説云照明。行人合迷惑者。令
T2217_.59.0643a19: 見合作照明。如實道合正路。餘可知矣。譬
T2217_.59.0643a20: 中成就者倶舍云。火能作熟業文二釋中今
T2217_.59.0643a21: 釋約利他釋智火故云令諸行人等。前正
T2217_.59.0643a22: 釋約自利釋智火故云我當等也。見如實
T2217_.59.0643a23: 道亦分有異生持齊等。有淨菩提心少分増
T2217_.59.0643a24: 明義故。如實知自心有十重故
T2217_.59.0643a25: 太虚澄廓等者。此下四句合法中令證涅槃
T2217_.59.0643a26: 清涼法性文。自在旋轉等二句合法中無障
T2217_.59.0643a27: 礙力歟。此中開榮増長者倶舍云。風能作長
T2217_.59.0643a28: 業文
T2217_.59.0643a29: 滌除一切障蓋煩惱者。准下除一切蓋障三
T2217_.59.0643b01: 昧者。五蓋障煩惱歟。蓋障煩惱故。又准五
T2217_.59.0643b02: 蓋障中有煩惱障。今取五中之一歟。況准
T2217_.59.0643b03: 唯識等云煩惱障能障涅槃。今又障涅槃
T2217_.59.0643b04: 故但煩惱障歟。就中譬説熱惱衆生釋專冥
T2217_.59.0643b05: 彼論此皆擾惱有情身心名煩惱障之文。又
T2217_.59.0643b06: 下文擧無明。是所知障故。又五蓋障隨一有
T2217_.59.0643b07: 所知障故。唯識論無明住地爲所知障故。
T2217_.59.0643b08: 故知。一切蓋障通五蓋總句。煩惱無明彼中
T2217_.59.0643b09: 第一第五故。又准理趣經一切蓋障及煩惱
T2217_.59.0643b10: 障文。障蓋與煩惱歟。五蓋障初地所斷。今
T2217_.59.0643b11: 如來惠風所除。煩惱中可盡一切惑歟。故
T2217_.59.0643b12: 水大中云如來智若體無煩惱。火大文云一
T2217_.59.0643b13: 切戲論煩惱。此等寧但局煩惱障耶。但於
T2217_.59.0643b14: 障涅槃者唯識云。理實倶能通障二果文
T2217_.59.0643b15: 所知又障涅槃故。今煩惱有所知何失。況
T2217_.59.0643b16: 彼二障是第二劫所度少分。第三劫所度猶
T2217_.59.0643b17: 云於業煩惱解脱。況第二劫所知乎
T2217_.59.0643b18: 從高起下等者。高下合法中法界世間。多所
T2217_.59.0643b19: 饒益合利益群生。能潤草木合潤諸等持。而
T2217_.59.0643b20: 生華果合生助道法等一句。而生花合生助
T2217_.59.0643b21: 道。而生菓合成大果實也。又多所饒益合
T2217_.59.0643b22: 利益二字。以草木合群生歟。法譬綺文示
T2217_.59.0643b23: 之歟。洗諸滓穢等二句逆次合獲得清涼定
T2217_.59.0643b24: 等二句。餘可知矣。又體無煩惱至無濁三句
T2217_.59.0643b25: 初約本覺體淨義次約始覺斷障義後約
T2217_.59.0643b26: 始本無二義。如次自然智･一切智･無礙智。此
T2217_.59.0643b27: 中本性清潔者或云。火燒塵垢令同自體
T2217_.59.0643b28: 爲淨。風吹去塵穢令遠離爲淨。水不失
T2217_.59.0643b29: 其體令清淨爲淨。故知淨除言雖同其義
T2217_.59.0643c01: 是別矣。又火護摩義風辟除義水灌頂義也
T2217_.59.0643c02: 云云
T2217_.59.0643c03: 此五喩即是發起等者。前釋明五大直發起
T2217_.59.0643c04: 四重圓壇之義。今釋示發起曼荼羅能生
T2217_.59.0643c05: 衆縁之五字義也。下文五字者經第三卷悉
T2217_.59.0643c06: 地出現品所説五字曼陀羅等歟
T2217_.59.0643c07: 又如世間種子等者。上顯五大即五字義故
T2217_.59.0643c08: 云a字爲地等。今明此五字五大爲三句之
T2217_.59.0643c09: 縁。智性因妙果究竟故。或上始覺下明五縁
T2217_.59.0643c10: 不闕之義。或又今文雙結前兩釋而示若五
T2217_.59.0643c11: 大若五字具足至果之義也。般若寺抄云。意
T2217_.59.0643c12: 以此五大縁生長如來法性身。譬如地水
T2217_.59.0643c13: 火風空爲縁世間草木及萬物得生長。故以
T2217_.59.0643c14: 此爲譬。故胎藏軌初以五大觀爲旨耳也
T2217_.59.0643c15: 文私云。此五大者一切智門五字義即能生
T2217_.59.0643c16: 縁也。如來法性身者四種法身即四重圓壇。
T2217_.59.0643c17: 即是所生四曼三世間也。疏中一切智性如
T2217_.59.0643c18: 來種子者。曼陀羅能生因六大中識大。前云
T2217_.59.0643c19: 平等心地是也。故上釋云。復次以種種法界
T2217_.59.0643c20: 色疏六云。法界色不
過五字。即縁也		染無垢菩提心今釋一切智
性也。即因也
T2217_.59.0643c21: 成大悲曼荼羅故文四重圓
壇也		　問。疏第十四云。
T2217_.59.0643c22: 此平等法界性種子即是如來一切智地之
T2217_.59.0643c23: 所生長文性種既所生。何今爲能生因耶。
T2217_.59.0643c24: 答。次上文云。次生法界性種子。即是一切
T2217_.59.0643c25: 有情平等種子文意衆生平等心地種子依
T2217_.59.0643c26: 如來一切智地之所生長也。感應因縁使
T2217_.59.0643c27: 然故。故結云。但因縁和合而有生長文故疏
T2217_.59.0643c28: 又云。由此種子從法界性生。能生法界故
T2217_.59.0643c29: 名法界生種子文能生法界者四重法界圓
T2217_.59.0644a01: 壇也。今此因者約能生法界義歟。問。云五
T2217_.59.0644a02: 字是四曼隨一也。何云能生六大耶。答。大
T2217_.59.0644a03: 師開題云。六字能生四曼所生取意又住心論
T2217_.59.0644a04: 中上擧六字･四曼畢能所無礙六丈夫文又
T2217_.59.0644a05: 密嚴院抄云。四種曼荼羅有二種。一者六
T2217_.59.0644a06: 大無相不二之位直名四種曼荼羅。次所生
T2217_.59.0644a07: 四種曼荼羅也文又云。能生法界體性之位
T2217_.59.0644a08: 有三密･四曼。謂a等六大是也文今案。云
T2217_.59.0644a09: 性佛性然故雖六大能造四曼所生法爾瑜
T2217_.59.0644a10: 伽故無能所而能所。誰爲其本。故四曼六
T2217_.59.0644a11: 大互得其名歟。又義。十住心論等六字別
T2217_.59.0644a12: 擧是爲顯六大法身不二位。六大法身能生
T2217_.59.0644a13: 四曼所生故。先徳釋四曼外立法界曼荼故
T2217_.59.0644a14: 又五種法身意歟。又義。以六字顯六大故
T2217_.59.0644a15: 云能造。非六字即能造歟。法界攝故。故
T2217_.59.0644a16: 大師釋五大種子云見此間火字ra字即如
T2217_.59.0644a17: 知火體爲生覺因故云種子文私案。今宗
T2217_.59.0644a18: 儀軌本經等中云種子在頼耶識中。今以覺
T2217_.59.0644a19: 因云種ava@m等爲種。名言種子之意歟。唯
T2217_.59.0644a20: 識第八云。一名言習氣。謂有爲法各別親種。
T2217_.59.0644a21: 名言有二。一表義名言。即能詮義音聲差
T2217_.59.0644a22: 別。二顯境名言。即能了境心心所法。隨
T2217_.59.0644a23: 二名言所薫成種作有爲法各別因縁文准
T2217_.59.0644a24: 此。今又依二種名言所顯法然種云薫成。
T2217_.59.0644a25: 今宗有爲無爲諸法皆法然故。種子義又通
T2217_.59.0644a26: 爲無爲歟。不同相宗本有新薫皆有爲矣。
T2217_.59.0644a27: 故經云。生住等諸法常恒如是生文可思
T2217_.59.0644a28: 之。問。今宗器界觀等五字變成五大道場
T2217_.59.0644a29: 觀種子三形尊形次第轉成義。未見了因種
T2217_.59.0644b01: 耶。答。彼文何遮名言種子義。又本地自證位
T2217_.59.0644b02: 六大四曼性然故不可有轉成義。加持瑜伽
T2217_.59.0644b03: 壇隨縁無礙故論種三轉成義。斯則三身互
T2217_.59.0644b04: 具故。爲利生隨隱顯而言轉成義也。又五
T2217_.59.0644b05: 字變成五輪。假五大非實故。故知。四大六
T2217_.59.0644b06: 大能造之名言種子義顯密雖同。無常常住
T2217_.59.0644b07: 義顯密大異。勿令相濫耳。或人義云。六大
T2217_.59.0644b08: 位有四曼。青黄等大曼。方圓等三曼。ava@m
T2217_.59.0644b09: 等法曼。大日寶幢等羯磨曼也。此位四曼同
T2217_.59.0644b10: 攝於六大而爲能生。自餘心數諸尊大･三･
T2217_.59.0644b11: 法･羯皆屬四曼而爲所生也云云今謂不爾。
T2217_.59.0644b12: 隨在何人法堅濕等邊能生六大也。青黄方
T2217_.59.0644b13: 圓等邊所生四曼也。此等能所造法顯三乘
T2217_.59.0644b14: 小乘云有爲無常一乘攝相歸性云常住。今
T2217_.59.0644b15: 宗談無盡莊嚴本具故。能造堅濕等是法爾
T2217_.59.0644b16: 法然之體。所造顯形等又性佛性然之相
T2217_.59.0644b17: 也
T2217_.59.0644b18: 獨一法界加持相者。具縁品疏云。今普現隨
T2217_.59.0644b19: 類身而悉現如來身者明本迹不思議加持
T2217_.59.0644b20: 不二。豈欲令獨一法界作種種形耶文又當
T2217_.59.0644b21: 卷上釋云。能以遍一切處眞金智體造種種
T2217_.59.0644b22: 乘文今准。獨一法界者唯一佛身佛乘也。加
T2217_.59.0644b23: 持相者種種身種種乘也。以獨一法界眞金
T2217_.59.0644b24: 作種種乘故云爾也。金剛手以下釋問來
T2217_.59.0644b25: 由故爲問釋。以上五喩釋也
T2217_.59.0644b26: 必知將説如是法門等者。般若寺抄云。意先
T2217_.59.0644b27: 五大合生薩般若種子能成就菩提妙果。此
T2217_.59.0644b28: 會諸菩薩令生疑也。即疑云。如是生立薩
T2217_.59.0644b29: 般若種子以何爲因以何爲根以何爲究
T2217_.59.0644c01: 竟。言即佛説云。菩提爲因大悲爲根方便
T2217_.59.0644c02: 爲究竟文私云。如是法門者一切智智法門
T2217_.59.0644c03: 下指如是智惠是也。意云。金剛手觀知如
T2217_.59.0644c04: 來加持相所惟忖知佛將説一切智智法
T2217_.59.0644c05: 門故自先喩顯其五喩功徳而發起大會生
T2217_.59.0644c06: 解之機也。然後問佛。如是一切智智以何
T2217_.59.0644c07: 爲因乃至云何爲究竟耶爲言
T2217_.59.0644c08: 例如彌勒等者。或云。彌勒等疑如今經大會
T2217_.59.0644c09: 生解之機疑。文殊發揮同此會金剛手之惟
T2217_.59.0644c10: 忖。釋尊説實相類大日答説。動執之徒離
T2217_.59.0644c11: 疑網似此坐當機散疑矣云云或云。以金剛
T2217_.59.0644c12: 手類彌勒大日同釋迦矣
T2217_.59.0644c13: 即時憤憤悱悱者。抄云。言憤憤悱悱者。子
T2217_.59.0644c14: 曰。不憤不啓不悱不發○鄭曰。孔子與人言必
待其人心憤憤口悱悱
T2217_.59.0644c15: 乃後啓發
爲説之文
T2217_.59.0644c16: 爲説道場所得法等者。法華經序品云。佛坐
T2217_.59.0644c17: 道場所得妙法爲欲説此爲當授記文義
T2217_.59.0644c18: 疏第二云。佛坐道場所得妙法者謂一乘果
T2217_.59.0644c19: 也。爲當授記明一乘因也。又佛坐道場明
T2217_.59.0644c20: 顯一也。爲當授記爲破三也文
T2217_.59.0644c21: 文殊發揮者。抄云。發謂發明。揮謂揮揚。即
T2217_.59.0644c22: 文殊發揮爲遣彌勒之疑文法華序品云。我
T2217_.59.0644c23: 見燈明佛本光瑞如此。以是知。今佛欲説
T2217_.59.0644c24: 法華經文如來印以實相者。又方便品云。我
T2217_.59.0644c25: 以相嚴身。光明照世間。無量衆所尊。爲説
T2217_.59.0644c26: 實相印文義疏第四云。四明爲人説實相
T2217_.59.0644c27: 印定諸法則知自住大乘亦令他住大乘
T2217_.59.0644c28: 也文私云。前序品我者文殊也。後品我釋尊
T2217_.59.0644c29: 我也
T2217_.59.0645a01: 譬如春陽等者。此有二義。或前例證此譬説
T2217_.59.0645a02: 也。從得離疑網句還例如文讀之。若爾今
T2217_.59.0645a03: 經譬説。依若無機人等釋今經會座有實
T2217_.59.0645a04: 行歟。答。容有之義也。非有實行。或云。有
T2217_.59.0645a05: 實行也。又義。從發起深益還例如讀之。
T2217_.59.0645a06: 即例證中譬説也。故抄云。無機即闡提五千
T2217_.59.0645a07: 之輩。雖遇靈山法華際會。由無佛種性故
T2217_.59.0645a08: 而不能發起深固大菩提願二利之益文私
T2217_.59.0645a09: 云。此等例證一分相似歟。其故彼此二經問
T2217_.59.0645a10: 答三聖二聖雖異。大日･釋迦現瑞金手･彌勒
T2217_.59.0645a11: 疑問相同。文殊指名體。釋迦印演説擬大日
T2217_.59.0645a12: 印廣説也。然彼文殊答是序分也。此大日答
T2217_.59.0645a13: 即正宗也。又彼依身子問説。此依金手疑
T2217_.59.0645a14: 直説故非全同耳。凡作如此儀式是爲未
T2217_.59.0645a15: 來衆生也。故下釋云。亦爲未來弟子明
T2217_.59.0645a16: 此囑耳文春陽之始等者。抄云。禮記月令
T2217_.59.0645a17: 云。春之月天氣下降地氣上騰天地和同草
T2217_.59.0645a18: 木萠動。季春之月生氣漸盛陽氣發洩。又易
T2217_.59.0645a19: 曰。天地解而雷雨作。雷雨作百果草木皆甲
T2217_.59.0645a20: 坼。雷風者陰陽相勃出聲之謂也。穀梁傳云。
T2217_.59.0645a21: 陰陽相薄感而爲雷。風者氣也。又雷即風
T2217_.59.0645a22: 也。積風成雷。鼓動者易曰。雷以鼓之。風以
T2217_.59.0645a23: 動之。雨以潤之。莩者苞中白皮。殼即甲也。
T2217_.59.0645a24: 此上皆喩動執之徒得離疑網略抄
T2217_.59.0645a25: 大日經疏指心鈔卷五終
T2217_.59.0645a26: 御本記云
T2217_.59.0645a27:   建治元年五月比。於高野山傳法院。以傳
T2217_.59.0645a28: 法會談義之次草畢。同七月比。於醍醐寺
T2217_.59.0645a29: 中性院。託他人令清書畢自拭老眼加
T2217_.59.0645b01: 點畢。若九牛一毛合佛意者。願以彼功
T2217_.59.0645b02: 徳爲九品往生因矣。披覽人必可令訪
T2217_.59.0645b03: 菩提矣
T2217_.59.0645b04:   金剛佛子頼瑜生年五十歳
T2217_.59.0645b05:
T2217_.59.0645b06:
T2217_.59.0645b07: 大日經疏指心鈔卷第六
T2217_.59.0645b08:   疏卷第一之六
T2217_.59.0645b09: 預測如來等者。或云。金剛手見瑞相之條末
T2217_.59.0645b10: 而悟内證之宗本故云測加持深意也。故
T2217_.59.0645b11: 云善哉。又能下金剛手以五喩顯一切智
T2217_.59.0645b12: 功徳而作大會生解因縁。即測聖心不失
T2217_.59.0645b13: 機會。又云善哉也云云私云。仰測下二句如
T2217_.59.0645b14: 次結上兩義也。此意仰測聖心不失機會
T2217_.59.0645b15: 可讀也。又義。今文次歎宗本條･末也。謂
T2217_.59.0645b16: 實智宗本是加持深意故。權智瑞相即生解因
T2217_.59.0645b17: 縁故。例如法華藥草喩品善哉善哉文釋歎
T2217_.59.0645b18: 權實二智矣。依此意。預測二字貫又能已下
T2217_.59.0645b19: 文讀之。仰測又爾也。二義中前義爲勝。上
T2217_.59.0645b20: 既明見末悟本之義畢。次金剛手説五喩
T2217_.59.0645b21: 爲生解因縁。然後如來云善哉善哉。豈漏
T2217_.59.0645b22: 五喩義耶。故上釋云。金剛手觀知獨一法
T2217_.59.0645b23: 界加持之相測加持深
意義也		先喩其功徳五喩功
徳也		發
T2217_.59.0645b24: 起大會生解之機矣作生解因
縁義也		　文理倶得故
T2217_.59.0645b25: 前義爲勝耳
T2217_.59.0645b26: 我觀一切等者。此下釋第三善哉也。三句
T2217_.59.0645b27: 同攝一切祕深事故復歎也。一切天人等
T2217_.59.0645b28: 者外金剛部八部等。淺行諸菩薩者第二重
T2217_.59.0645b29: 諸菩薩等也。金剛手是第一重聖衆也。若
T2217_.59.0645c01: 依深祕門四重聖衆雖無優劣。若依淺略
T2217_.59.0645c02: 門四重圓壇非無淺深。仍望第一重而第
T2217_.59.0645c03: 二重云淺行也。又義。指加持世界實行人
T2217_.59.0645c04: 歟。然前義爲善。加持世界人既非會座衆。
T2217_.59.0645c05: 何云無能發問矣。問。守護經第一云爾時法
T2217_.59.0645c06: 自在王菩薩而白佛言。彼一切智諸佛境界
T2217_.59.0645c07: 三昧以何法而爲其因復以何法而爲根
T2217_.59.0645c08: 本云何修行云何究竟略抄此中根本修行第
T2217_.59.0645c09: 二句中大悲萬行歟。既自在王菩薩發三句
T2217_.59.0645c10: 問。若爾何云無能發問者耶。答。彼經説文大
T2217_.59.0645c11: 旨同今經。可謂同本異譯。設雖通餘菩薩
T2217_.59.0645c12: 發問。爲歎金剛手且作此釋何失。金剛手
T2217_.59.0645c13: 功徳倍増者。實雖久已通達。爲未來流布
T2217_.59.0645c14: 准常説法得益之義示現此相歟
T2217_.59.0645c15: 復明於所受法等者。此下釋經汝當等文也。
T2217_.59.0645c16: 謂於今經文有二意。初釋意諦聽作意者
T2217_.59.0645c17: 顯令金剛手於受法無漏失也。亦爲以下
T2217_.59.0645c18: 釋意眞言教自受法樂説故。法界宮無當機
T2217_.59.0645c19: 故。大日如來爲令金剛手諦聽作意爲未來
T2217_.59.0645c20: 衆生流布此教殊明此囑也爲言諦聽作
T2217_.59.0645c21: 意文云此囑也。又義。以如來已下皆爲汝
T2217_.59.0645c22: 當等釋也。意依善哉加持故功徳倍増。又
T2217_.59.0645c23: 依此加持故受法無漏失也
T2217_.59.0645c24: 亦爲未來弟子者。或云。自性會中未來入故
T2217_.59.0645c25: 云未來弟子也。私云。今經雖三世常恒説
T2217_.59.0645c26: 且約傳法聖者流傳云未來歟。故經云我
T2217_.59.0645c27: 當來世時等矣
T2217_.59.0645c28: 深心受法之儀式也者。抄云。深心曰諦囑
T2217_.59.0645c29: 耳曰聽。聽音察理名善作意矣。此意以
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