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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 577 578 579 580 581 582 583 584 585 586 587 588 589 590 591 592 [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: 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_.59.0571a15: 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_.59.0571a25: 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_.59.0571b01: 云疏云釋撰號云疏主之諱。又龍猛論云。
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_.59.0571b09: 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_.59.0571b15: 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_.59.0571b22: 經疏者。一行禪師依無畏三藏口傳撰集毘
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_.59.0571b29: 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_.59.0571c08: 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_.59.0571c12: 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_.59.0571c25: 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_.59.0572a03: 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_.59.0572a11: 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_.59.0572a22: 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_.59.0572b06: 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_.59.0572b11: 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_.59.0572b15: 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_.59.0572b24: 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_.59.0572c07: 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_.59.0572c11: 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_.59.0572c21: 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_.59.0572c27: 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_.59.0573a22: 眼藏如來。○先有翻爲遍照王如來也。又
T2217_.59.0573a25: 照爲義。或云光明遍照。或説高顯廣博。並
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_.59.0573b10: 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_.59.0573b16: 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_.59.0573b23: 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_.59.0573b29: 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_.59.0573c06: 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_.59.0573c19: 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_.59.0574a01: 邊照晝不照夜照一世界不照餘世界。
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_.59.0574a13: 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_.59.0574a19: 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_.59.0574a24: 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_.59.0574b09: 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_.59.0574b14: 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_.59.0574b20: 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_.59.0574b24: 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_.59.0574c02: 故今不取之。故論云。謂凡夫執著名聞利
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_.59.0574c10: 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_.59.0574c18: 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_.59.0574c26: 闍梨云。實相爲理三昧爲定圓明爲智。自
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_.59.0575a07: 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_.59.0575a15: 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_.59.0575a19: 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_.59.0575a25: 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_.59.0575b02: 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_.59.0575b06: 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_.59.0575b14: 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_.59.0575b18: 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_.59.0575b22: 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_.59.0575b26: 云。非但遍知一切法亦知是法究竟實際
T2217_.59.0575c08: 故。或心廣故兼悲及定歟。開題云。法佛如
T2217_.59.0575c15: 佛心爲應感應因縁即時毘盧遮那現所喜
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_.59.0575c22: 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_.59.0576a01: 佛以悲願力放光加被衆生。是謂諸佛護
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_.59.0576a19: 所謂諸佛是能加即所持。衆生又所加即能
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_.59.0576b08: 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_.59.0576b12: 文。問。若爾説此諸佛自證等今經説會。以
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_.59.0576b22: 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_.59.0576c06: 道爲衆生類如本性信解而演説法。即是
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_.59.0576c18: 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_.59.0576c24: 文云。不思議法界即喩蓮華臺種種方便道
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_.59.0577a05: 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_.59.0577a12: 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_.59.0577a17: 答。疏第三云。然以加持力從佛菩提自證
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_.59.0577a26: 心從本以來不生即是成佛。而實無覺無
T2217_.59.0577b03: 尊。永離邪倒名之爲正。以此正知見現
T2217_.59.0577b06: 爾所成之成非因縁所生之成。文云我覺本
T2217_.59.0577b10: 所得之覺。故文云法佛自然智已離一切暗
T2217_.59.0577b13: 菩提實義文云。一切衆生不解如是常寂
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_.59.0577c08: 可宣説而授與人住如此智故得如來
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_.59.0577c22: 者是即從因向果之人。所以云不知彼内證
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_.59.0578a08: 本地尚不可説。何況以示人耶。不可爲諸
T2217_.59.0578a11: 薩也。疏第三釋支分生云。出無量十住諸
T2217_.59.0578a14: 受用佛自受法樂故與自眷屬各説三密門
T2217_.59.0578a19: 同今生死中人也。釋論中以二乘接邪定 T2217_.59.0578a20: 故
T2217_.59.0578a23: 法界度脱無餘衆生界故一切如來同共集
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_.59.0578b07: 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_.59.0578b20: 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_.59.0578b26: 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_.59.0578c01: 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_.59.0578c06: 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_.59.0578c10: 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_.59.0578c15: 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_.59.0578c23: 瑞也。然既自證位説今經更住加持瑞瑞
T2217_.59.0578c26: 下文云。如是自證之境説者無言觀者無見
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_.59.0579a07: 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_.59.0579a14: 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_.59.0579a18: 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_.59.0579a25: 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_.59.0579b03: 性身安住其中隨諸衆生種種性欲令得
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_.59.0579b15: 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_.59.0579b28: 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_.59.0579c07: 進修耶。故偈次明設教之意云爲度彼等
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_.59.0579c16: 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_.59.0579c25: 内證之徳。由佛自在神力所加持。故因此
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_.59.0580a18: 佛心爲應感應因縁即時毘盧遮那現所喜
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_.59.0580a25: 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_.59.0580b03: 別之義也。釋迦是第三重外部主故上云諸
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_.59.0580b17: 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_.59.0580b21: 歎毘盧遮那三業云於一切處起滅邊際
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_.59.0580c04: 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_.59.0580c25: 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_.59.0581a08: 或云。今宗意約法體説四種法身皆是本有。
T2217_.59.0581a12: 第七云。法界即諸法之體以是言之因亦
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_.59.0581a22: 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_.59.0581b01: 帝釋者。帝之一字即是因陀羅梵語訛也。正
T2217_.59.0581b07: 爲漢語。其意可思。法華玄賛云。梵云釋迦
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_.59.0581b19: 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_.59.0581b23: 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_.59.0581c04: 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_.59.0581c15: 之壇也。即所入果也住心者十住心即能入
T2217_.59.0581c18: 者。釋此心云。所謂衆生自心品。即是一切
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_.59.0581c25: 且依一意通三密六大歟。問。疏釋此心
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_.59.0582a14: 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_.59.0582a18: 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_.59.0582b03: 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_.59.0582b07: 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_.59.0582b11: 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_.59.0582b18: 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_.59.0582b24: 爲當經之序品。如華嚴。故疏云經之大意
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_.59.0582c06: 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_.59.0582c20: 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_.59.0583a16: 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_.59.0583a22: 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_.59.0583a29: 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_.59.0583b04: 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_.59.0583b21: 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_.59.0583b26: 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_.59.0583c03: 以心爲主。隨心分別身口作業。隨心引導
T2217_.59.0583c06: 故雜問答云。若三中一闕即不能至平等
T2217_.59.0583c12: 又云佛説此中具萬行。何限意密耶。故菩
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_.59.0583c19: 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_.59.0583c24: 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_.59.0583c28: 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_.59.0584a04: 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_.59.0584a11: 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_.59.0584a16: 羅蜜行故云地波羅蜜也。故祕藏記云。十
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_.59.0584a25: 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_.59.0584b04: 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_.59.0584b26: 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_.59.0584c24: 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_.59.0585a10: 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_.59.0585a15: 文永十一年於高野山丈六堂坊草之
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_.59.0585a27: 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_.59.0585b04: 總持藏爲金剛手受持。祕藏記爲結集者
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_.59.0585b15: 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_.59.0585b20: 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_.59.0585b28: 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_.59.0585c06: 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_.59.0585c11: 乘凡夫不見普賢者。普賢觀經説四衆八
T2217_.59.0585c14: 義訣云。經篋廣長如床厚四五尺有無量
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_.59.0585c22: 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_.59.0585c29: 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: 577 578 579 580 581 582 583 584 585 586 587 588 589 590 591 592 [行番号:有/無] [返り点:無/有] [CITE] |