大正蔵検索


punctuation    Hangul    Eng   

Citation style A:
Citation style B:
()
Citation style C:
()
Citation style D:
()
TextNo.
 Vol.
Page

  INBUDS
INBUDS(Bibliographic Database)
  Digital Dictionary of Buddhism
電子佛教辭典
パスワードがない場合は「guest」でログインしてください。
Users who do not have a password can log in with the userID "guest".

本文をドラッグして選択するとDDBの見出し語検索結果が表示されます。

Select a portion of the text by dragging your mouse to view all terms in the text contained in the DDB. ・

Password Access Policies

大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59

[First] [Prev+100] [Prev] 580 581 582 583 584 585 586 587 588 589 590 591 592 593 594 595 [Next] [Next+100] [Last] [行番号:有/無]   [返り点:有/無] [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: 立レ稱也。且於二今經釋一現行有二三本一。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: 日二毘盧遮那成佛神變加持經義釋一。三智證
T2217_.59.0571a11: 請來十卷義釋。題日二毘盧遮那加持經義釋一。
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_.59.0571a14: 又安然目録出二八本一。遍明徳請玄訪等請來
T2217_.59.0571a15: 亦有レ之。智證大師義釋目録云。高雄寺空海
T2217_.59.0571a16: 和尚本二十卷○以世多行更不二入藏一。今記二
T2217_.59.0571a17: 數本題一。爲レ令二後代會レ事無二由及二名是非一。非
T2217_.59.0571a18: 者此疏也。是者義釋也。凡疏體者。初以二筆
T2217_.59.0571a19: 語一談二於大宗一。次撮略釋レ題。後更開章分レ科
T2217_.59.0571a20: 解釋。諸家章疏大綱如レ此。而今不レ爾。所以
T2217_.59.0571a21: 題疏與尾不レ合。披而須レ辨。其義釋者直爾
T2217_.59.0571a22: 釋レ文無レ有拆二開章段等事一。以爲祕教不レ同二
T2217_.59.0571a23: 常途對衆講演一。只會二文意一潜通二佛旨一文今
T2217_.59.0571a24: 謂此破不レ可然。今疏一行草本。直記二無畏
T2217_.59.0571a25: 説一。義釋再治別本。屡交二他人語一。依レ之安然
T2217_.59.0571a26: 云此義釋本。三藏説一行記。智儼温古再治
T2217_.59.0571a27: レ之。間本記外多加二人言一文濟暹僧都云。今
T2217_.59.0571a28: 二十卷疏。是草案本也文當レ知疏稱作者正
T2217_.59.0571a29: 名義釋治定謬號。依レ之解二義釋一。覺苑牒レ文
T2217_.59.0571b01: 云二疏云一釋二撰號一云二疏主之諱一。又龍猛論云。
T2217_.59.0571b02: 准毘盧遮那經疏文此文縱雖二譯者不空語一
T2217_.59.0571b03: 無畏一行不空皆以二疏名一。恐雖レ破二大師請
T2217_.59.0571b04: 來一還成レ非二付法祖師一。故應レ云二是者疏也非
T2217_.59.0571b05: 者義釋也一耳。抑又不レ似二疏例一云事如何。智
T2217_.59.0571b06: 證自云。祕教不レ同二常途對衆講演一只會二文
T2217_.59.0571b07: 意一潜通二佛旨一文既許二別作義一。若爾疏題例
T2217_.59.0571b08: 不似二常途一何失。又彼疏體者是常途三門分
T2217_.59.0571b09: 別義歟。嘉祥法華義疏中。破二古徳三段之
T2217_.59.0571b10: 釋一。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。無二人造作一。故不レ用二彼
T2217_.59.0571b13: 義文
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。言二沙門一者是
T2217_.59.0571b16: 略梵語。具足應レ云二沙迦懣曩一。翻就二此方一即
T2217_.59.0571b17: 云二息惡一。謂息二塵垢之惡一故。別諱者如二前已
T2217_.59.0571b18: 明一。述謂叙述。記謂記録。以我疏主叙二述記三
T2217_.59.0571b19: 録諸教及三藏所説文之與義成二斯疏一矣。
T2217_.59.0571b20: 非二自作一也。故云二沙門一行述記一略抄義釋
T2217_.59.0571b21: 除二阿闍梨一加二述字歟。智證大師記云。大日
T2217_.59.0571b22: 經疏者。一行禪師依二無畏三藏口傳一撰二集毘
T2217_.59.0571b23: 盧遮那經大本之要文一。爲二今疏一也云云准二此
T2217_.59.0571b24: 釋一又非二三藏之自義一歟。疏第九卷皆同二底
T2217_.59.0571b25: 里三昧耶經説一也。可レ悉レ之。問。今疏之所
T2217_.59.0571b26: 造年記何比耶。答。或云。大日經疏自二開
T2217_.59.0571b27: 元十二年一以來同十五年之前造之歟云云一
T2217_.59.0571b28: 行者。抄第一云。一行者疏主之諱。夫聖人
T2217_.59.0571b29: 作名則必不二徒然一。唯一爲レ行。故曰二一行一。今
T2217_.59.0571c01: 之疏主取二阿一行一是爲二禪行一。且以二阿字一而
T2217_.59.0571c02: 顯二示之一文阿闍梨者。慈覺釋云。阿闍梨者
T2217_.59.0571c03: 短聲翻爲二正行一。長聲呼云二阿闍梨耶一。翻二軌
T2217_.59.0571c04: 範師一文或云。新云二阿遮梨耶一。唐云二軌範一此有
五種
T2217_.59.0571c05: 剃髮出家羯磨教授依止五中取二教授一云二明
T2217_.59.0571c06: 解師一云云或云。一行禪師元禪宗人歟。抄第
T2217_.59.0571c07: 一云。准二禪門師資承襲圖所レ示。第五祖弘仁
T2217_.59.0571c08: 大師門下有二二弟子一。一是惠能即南宗也。一
T2217_.59.0571c09: 是神秀即北宗也。北宗弟子名曰二普寂。即疏
T2217_.59.0571c10: 主之師也文准此釋一者。今一行是北宗禪師
T2217_.59.0571c11: 也。以二阿字無生一爲二禪行一矣
T2217_.59.0571c12: 入眞言門等者。今此品題非レ唱二本經之名一。即
T2217_.59.0571c13: 是末釋之稱也。今疏先不レ唱二經文一。直牒釋
T2217_.59.0571c14: 故。品號在レ下。牒釋故。具縁品等又先不レ唱
T2217_.59.0571c15: 而直牒釋故。問。全同レ經。何爲二疏名一耶。若
T2217_.59.0571c16: 擧二疏品號一者。具縁品已下何不レ爾耶。答。
T2217_.59.0571c17: 通號依二依主一。品號約二有財一。例如三釋論已説
T2217_.59.0571c18: 立義等依二有財一矣。具縁品已下無レ亂故今先
T2217_.59.0571c19: 釋二通名一。故若不レ擧二品號難レ知二何品一故
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: 成佛者證二正覺正智一義也。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_.59.0571c24: 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。且翻レ名者。梵云二摩訶
T2217_.59.0571c26: ＊毘盧遮那悉提三菩提微吃哩&T058676;多地瑟姹
T2217_.59.0571c27: 曩素怛覽摩訶云レ大。＊毘盧遮那云二遍照一。悉
T2217_.59.0571c28: 提云成。三菩提云二正覺一。微吃哩&T058676;多云二神
T2217_.59.0571c29: 變一。地瑟姹曩云二加持一。素怛覽云レ經。總云二大
T2217_.59.0572a01: 遍照成正覺神變加持經一文大師開題云。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。若悉翻二漢語一者曰二大日除暗
T2217_.59.0572a05: 遍明成正覺者神變加持經帝釋王一。若具梵
T2217_.59.0572a06: 本名二mah@avairocada別本
na字		bisa@mbodhivik@rnita
T2217_.59.0572a07: dhi@s@tisutr@a@midraraja一文祕藏記同レ之。又本云。
T2217_.59.0572a08: 摩訶毘盧遮那勃陀悉地vik@rnitati@s@ticotra@m
T2217_.59.0572a09: 因陀羅羅若文私云。成佛梵語頗異。抄云二悉
T2217_.59.0572a10: 地三菩提一。一本開題云二勃陀悉地一。抄准二漢
T2217_.59.0572a11: 名云二悉地三菩提一。一本開題梵語法故云二
T2217_.59.0572a12: 佛成一也。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。何更云二成佛一耶。答。雜問答云。問
T2217_.59.0572a15: 大日是即法身。何故更次云二成佛一。答。此
T2217_.59.0572a16: 有二三意一。一大日指二今果一。成佛指二昔事一。謂大
T2217_.59.0572a17: 日世尊顯二昔成佛之初事一。故云二大日正覺一。二
T2217_.59.0572a18: 大日者此衆生本覺也今了二此本覺一故云二大
T2217_.59.0572a19: 日成覺一。三者大日世尊令二衆生成佛一故云二大
T2217_.59.0572a20: 日成佛一文私云。且約二行者顯得邊一論二今昔一
T2217_.59.0572a21: 歟。意指二本有一云二初事一指二修顯一云二今果一。第
T2217_.59.0572a22: 二釋反レ之。本覺云二大日一顯得云二成佛一。故上
T2217_.59.0572a23: 二約二自利後一據利他一耳。又此題有二二意一。
T2217_.59.0572a24: 堅約二句義者句句含攝四身等一。横就二字義一
T2217_.59.0572a25: 則字字各含二人法喩矣。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。若接レ四爲レ三者。神變加持合爲レ一。即
T2217_.59.0572b02: 法應化三身。如レ次可レ知。又配二三大一釋者。
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。此中第三身名二他受用一者變化
T2217_.59.0572b05: 身。又有二含他受用義一故。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。故疏指二成佛一云二自證三菩
T2217_.59.0572b08: 提一。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二始覺
T2217_.59.0572b10: 智身一可レ思レ之。又三身時神變加持爲レ一者。
T2217_.59.0572b11: 三身時等流又應化攝故。故起信論三身章
T2217_.59.0572b12: 云。隨二於六道各見不同一種種異類。非二受樂
T2217_.59.0572b13: 相一故説爲レ應文抄第一云。且三大者。大一
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＊毘盧遮那倶屬二體大一。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。約二三身一者大＊毘盧遮那即法
T2217_.59.0572b19: 身。成佛即報身神變加持應化身。又或大屬二
T2217_.59.0572b20: 法身一。＊毘盧遮那成佛倶是報身。神變加持
T2217_.59.0572b21: 即應化身。或可三大之一字即通二三身一。所謂大
T2217_.59.0572b22: 法身大報身大化身也略抄私云。以二今釋一望二
T2217_.59.0572b23: 前釋一三身或同或異。初釋同レ前後二異レ彼。
T2217_.59.0572b24: 三大與レ彼異。彼如レ次配二三身句一。故今法身
T2217_.59.0572b25: 句開二禮相一報應句合爲二用大一。故且准二起信
T2217_.59.0572b26: 論等中理法身爲レ體智身自受爲レ相他受變
T2217_.59.0572b27: 化爲レ用者。抄初釋。理智二身爲二法身一他受
T2217_.59.0572b28: 爲二報身一。第二釋開二理身一別立二自他二受一合
T2217_.59.0572b29: 爲レ報歟。大師釋自他合爲二相大一者。約二受用
T2217_.59.0572c01: 義同一且以二用大他受一屬二相大一歟。或於二智身一
T2217_.59.0572c02: 約二自證化他一歟。後横義者。開題云。人法具
T2217_.59.0572c03: 擧法譬圓備。所以者何。若言レ人則是人也。一
T2217_.59.0572c04: 一字人種子故。言レ法則悉法也。一一字皆法
T2217_.59.0572c05: 智印故。言レ譬則諸名即譬。以レ淺顯レ深故文
T2217_.59.0572c06: 私云。此中以レ淺顯レ深者。字相名レ淺世間所
T2217_.59.0572c07: 用故。字義名レ深出世所用故。是則以レ世間字
T2217_.59.0572c08: 相一顯レ出世字義一。與二以レ喩顯レ法其義相同。故
T2217_.59.0572c09: 大師云。以二世間淺名一表二法性深號一文可レ思
T2217_.59.0572c10: レ之。問。四種身無二棋義一人法喩無二竪義一耶。
T2217_.59.0572c11: 答。有レ之。故h@rda抄第一云。私又云。毘盧
T2217_.59.0572c12: 遮那成佛通二自性及受用一神變加持倶變化
T2217_.59.0572c13: 等流也。又義大毘盧遮那神變加持者。通云二
T2217_.59.0572c14: 自性身一乃至又通二等流身一。凡四種法身通有二
T2217_.59.0572c15: 自利利他二義一。付レ之有二二意趣一。一者云二自
T2217_.59.0572c16: 利一四身皆自利也。云二利他一四身皆利他也
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		但於二後義一自性＊受用中又有二四
T2217_.59.0572c19: 身一他受等中又有二四身一安然意
也云云		又毘盧遮那
T2217_.59.0572c20: 喩也。成佛人也。神變法也。餘通レ三歟。密嚴
T2217_.59.0572c21: 院抄云。四種法身諸法有二重重義一。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。又互相望有二
T2217_.59.0572c24: 自利利他能加持所加持之義一。又付法相承
T2217_.59.0572c25: 義也文私云。四身平等故各各有二横義一。四身
T2217_.59.0572c26: 淺深故各各有二竪義一。又四身互説レ法互受二法
T2217_.59.0572c27: 樂一故互有能所加持自他利義一也。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: 以二今題一配二三部三點等一者。智證心目云。大
T2217_.59.0573a01: 是唐翻梵言二摩訶一則大一法界之總體三部
T2217_.59.0573a02: 是深之祕處。且含二三義一。謂大多勝也。正當二
T2217_.59.0573a03: 三部一。阿字不變爲二深大理一。沙字離染爲二廣多
T2217_.59.0573a04: 智一。縛字離壞爲二殊勝用一。皆在二一心一非レ多非
T2217_.59.0573a05: レ少。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。不生而生故現二法界宮一。無梁而
T2217_.59.0573a11: 梁故具二五大色一。離言而言故説二三三昧耶一。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。是以摩訶之體無二
T2217_.59.0573a15: 處不遍。摩訶之相無二法不圓。摩訶之用無二
T2217_.59.0573a16: 行不滿。居二性寂之極地一包二法界之體用一即
T2217_.59.0573a17: 土即身無異無相。故題二大毘盧遮那成佛神
T2217_.59.0573a18: 變加持經一文
T2217_.59.0573a19: 梵音毘盧遮那等者。抄云。毘云レ遍盧遮那云二
T2217_.59.0573a20: 光明照一。爲レ順二此方一云二光明遍照一云云金剛
T2217_.59.0573a21: 頂經義決云。梵音毘盧遮那此翻二最高顯廣
T2217_.59.0573a22: 眼藏如來一。○先有レ翻爲二遍照王如來一也。又
T2217_.59.0573a23: 有翻爲二大日如來一。此幷略而名義闕也文開
T2217_.59.0573a24: 題云。毘盧遮那者或云日之別名。除暗遍
T2217_.59.0573a25: 照爲レ義。或云二光明遍照一。或説二高顯廣博一。並
T2217_.59.0573a26: 是得二其義一文大經要義云。決意曰毘盧遮
T2217_.59.0573a27: 那梵語中含二最高顯廣眼藏遍照王大日之
T2217_.59.0573a28: 義一。開題意毘盧遮那之漢語幷出二大日除暗
T2217_.59.0573a29: 遍明一。除暗遍明即遍照王也。且略二最高顯廣
T2217_.59.0573b01: 眼藏一耳。然疏意大日遍照王爲二今要也。故
T2217_.59.0573b02: 云二是日之別名等一云云
T2217_.59.0573b03: 是日之別名等者。義釋云。毘盧遮那者此翻
T2217_.59.0573b04: 是日之別文鈔云。如二此方一呼レ日爲二靈曜一或
T2217_.59.0573b05: 云二朱明大明陽烏等一。今亦如レ是。或云二普光
T2217_.59.0573b06: 明大光明等一皆日之別名也文意云。毘盧遮
T2217_.59.0573b07: 那是除暗遍明義。日有二數名一之中其一故云二
T2217_.59.0573b08: 日之別名一也爲言日爲二總名一遍明等爲二別名一
T2217_.59.0573b09: 也。師云。日即別名。對二月星等一故。毘盧遮
T2217_.59.0573b10: 那又翻レ日故云二日別名一也。私云。於二今題一有二
T2217_.59.0573b11: 總別二名一。大爲レ總通二日乃至加持一故。日等
T2217_.59.0573b12: 爲レ別日成佛等其義別故。開題云。此大字普
T2217_.59.0573b13: 被二下諸字一文抄云。此摩訶應レ流至於下一摩
T2217_.59.0573b14: 訶成佛神變加持等上文但成佛等不レ言二別名一
T2217_.59.0573b15: 者以レ初彰レ後耳。又義日有二多梵名一。毘盧遮
T2217_.59.0573b16: 那阿儞地也等也。毘盧遮那是其一故云二別
T2217_.59.0573b17: 名一歟
T2217_.59.0573b18: 然世間日等者。抄云。疏然世間至而無所増
T2217_.59.0573b19: 等者總有二三喩一。○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。思レ之文雜問答云。問。日有二幾
T2217_.59.0573b22: 義一耶。答。略有二三義一。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。即以二
T2217_.59.0573b24: 此三一比二佛徳一何。答。除暗之義比下佛惠光遍二
T2217_.59.0573b25: 一切處一作中大明照上。二成務之義比三佛日光
T2217_.59.0573b26: 開發衆生種種善根一。三常照之義比三佛三昧
T2217_.59.0573b27: 圓明無際常遍二法界一略抄私云。准二此兩釋一。
T2217_.59.0573b28: 抄意以二除暗遍明義一爲下通二三義一之總句上。然
T2217_.59.0573b29: 已下爲二別釋一故。問答意以二彼句一屬二別説一。初
T2217_.59.0573c01: 義名二除暗遍明義故。故知即除已下爲二別
T2217_.59.0573c02: 説一以上爲二總標一。二義中後義爲レ勝。然世間
T2217_.59.0573c03: 已下文除暗遍明外更無二別義一故。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_.59.0573c05: 非レ無レ理。第二義云二如來日光遍照法界等一。
T2217_.59.0573c06: 第三釋云二猛風吹雲日光顯照一。倶是除暗遍
T2217_.59.0573c07: 明義也。然字非レ無二起盡一。但於二初文一無二別
T2217_.59.0573c08: 義一者以總爲レ別。猶如三藏識割字中立二總相
T2217_.59.0573c09: 大識一矣。以如下三義總結兼通妨難一也。或
T2217_.59.0573c10: 不レ可レ爲レ喩結二初義一故云二則不如是一。少分相
T2217_.59.0573c11: 似結二後二義一故云二亦復如是一也。問。疏第十
T2217_.59.0573c12: 四云。毘盧遮那者如下日出二于世能除二暗冥一
T2217_.59.0573c13: 能成就一切衆生所有事業一大地所生之類
T2217_.59.0573c14: 無不レ蒙益。此實相自然大惠之日亦復如
T2217_.59.0573c15: レ是。若有二衆生一了知自證一如二猛風吹レ雲日月
T2217_.59.0573c16: 出現一亦有二如レ是功力一。普於法界中一而作二大
T2217_.59.0573c17: 利一如二日光而照二世間一也文又第十六云。毘
T2217_.59.0573c18: 盧遮那義上已釋レ之。今更釋所謂毘盧遮那
T2217_.59.0573c19: 者日也。如下世間之日能除一一切暗冥一而生
T2217_.59.0573c20: 長一切萬物一成中一切衆生事業上今法身如來
T2217_.59.0573c21: 亦復如レ是。故以爲レ喩也。然世間之日則有二
T2217_.59.0573c22: 方分一則有レ照レ外則不レ能レ照内明在二一邊即
T2217_.59.0573c23: 不レ及二一邊雖能照二於晝日一而光不レ及レ夜。今
T2217_.59.0573c24: 如來日則不レ如レ是遍照二内外一無レ有二方分晝
T2217_.59.0573c25: 夜之別圓明常住。一切衆生若得二此日出一時
T2217_.59.0573c26: 能生長一切如來善根一行二如來事一。世間之日
T2217_.59.0573c27: 不レ可レ爲レ喩。但得二少分一故加以二摩訶之名一也
T2217_.59.0573c28: 文又仁王經陀羅尼釋云。吠路者那野遍照
T2217_.59.0573c29: 義亦云二大日義一。如二世間日一照二一邊一不レ照二一
T2217_.59.0574a01: 邊照レ晝不レ照レ夜照二一世界一不レ照餘世界一。
T2217_.59.0574a02: 但得二名日一不レ得レ名二大日毘盧遮那一云云依二
T2217_.59.0574a03: 此等文一釋二毘盧遮那一或二義或一義。若爾
T2217_.59.0574a04: 何以二三義一配二三大三身一。況上釋題以二毘盧
T2217_.59.0574a05: 遮那句一爲二體大法身一。非二前後相違一乎。答。凡
T2217_.59.0574a06: 三身三大義非レ無二起盡一。初釋云二如來智惠
T2217_.59.0574a07: 日光。報身自受用智也。又起信論中相大功
T2217_.59.0574a08: 徳云二大智惠光明義一。故次釋但云二如來日光一。
T2217_.59.0574a09: 凡如來雖レ通二三身一今名二化身一歟。大師釋云。
T2217_.59.0574a10: 去成二正覺一故云二如去一。來化レ生故云二如來一
T2217_.59.0574a11: 云云又隨其性分各得増長義專當二于化身利
T2217_.59.0574a12: 益一歟。應身用大釋論判文故。後釋云。佛心
T2217_.59.0574a13: 之日。心是名二理體一日又光所依故法身義分
T2217_.59.0574a14: 明也。起信論中明二體大無増減義一。依二此等
T2217_.59.0574a15: 意一成二此廢立一歟。問答釋又不レ可レ違二此旨一
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_.59.0574a18: 現文幷圓明常住句顯二法身體大義一歟。陀羅
T2217_.59.0574a19: 尼釋但示二法身義一歟。次至レ違二題釋一者配當
T2217_.59.0574a20: 隨レ宜不レ可二局定一。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。今次第有二何故一耶。答。或云大日
T2217_.59.0574a23: 故除暗遍明爲レ先。相是顯了義故相大居レ初。
T2217_.59.0574a24: 化用從二報相一起故次有。相用終歸二法身體一
T2217_.59.0574a25: 故後擧レ之。又或云。大日三身即胎藏三部曼
T2217_.59.0574a26: 荼也。佛部爲レ中金部爲レ左蓮部爲レ右。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: 智相應故云レ應。非二隨機應現義一也。今曼荼
T2217_.59.0574a29: 向レ西故金佛蓮如レ次南中北次第也。可レ思
T2217_.59.0574b01: レ之
T2217_.59.0574b02: 復次日行等者。鈔云。日行者日之行度也。閻
T2217_.59.0574b03: 浮提者正云二閻浮那提一。即是林名。今就二省
T2217_.59.0574b04: 略一但云二閻浮提一也文
T2217_.59.0574b05: 卉木叢林者。法華義疏第八云嘉祥卉是百草
T2217_.59.0574b06: 之通名。木是衆樹之總稱。草叢爲レ叢。木叢
T2217_.59.0574b07: 爲レ林文
T2217_.59.0574b08: 世間衆務等者。世間工巧等衆務又依二日光一
T2217_.59.0574b09: 作二此事一闇中難レ成故
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。故佛説二六大一爲二法界體性一文或十法
T2217_.59.0574b13: 界境即權智所縁也。意云。照了十界衆生一
T2217_.59.0574b14: 令レ開發種種善根一也。或事理不二法界。即
T2217_.59.0574b15: 不二智所照也。疏第三云。界有二三種一。所謂
T2217_.59.0574b16: 法界心界衆生界。離二法界一無二別衆生界一。衆
T2217_.59.0574b17: 生界即是法界。離二心界一無二別法界一。法界即
T2217_.59.0574b18: 是心界。當レ知此三無二無レ別文
T2217_.59.0574b19: 乃至世間出世間等者。順世違世事業云二世
T2217_.59.0574b20: 間出世一。簡二違理事一故云二殊勝一也。上種種善
T2217_.59.0574b21: 根者即是歟。疏第十六云。若得二此日出時一
T2217_.59.0574b22: 則能生長一切如來善根一行二如來事一文以二一
T2217_.59.0574b23: 切如來善根一釋二無量衆生種種善根一也。謂
T2217_.59.0574b24: 開發衆生善一是生長如來善一之義也。又修二
T2217_.59.0574b25: 世出世殊勝事業一即行二如來事一也。疏第七
T2217_.59.0574b26: 云。謂佛菩薩縁覺聲聞四種皆名二出世三昧一。
T2217_.59.0574b27: 諸天所説眞言法教道皆屬二世間三昧一文寶
T2217_.59.0574b28: 鑰下云。已上三心皆世間心。第四唯蘊已後
T2217_.59.0574b29: 名二出世心一取意約二五種十心一分二世出世一可
T2217_.59.0574c01: レ知。但十心中違理心是前譬説中世間衆務
T2217_.59.0574c02: 故今不レ取レ之。故論云。謂凡夫執著名聞利
T2217_.59.0574c03: 養資生之具一務以二安身一文是即世間衆務之
T2217_.59.0574c04: 義也
T2217_.59.0574c05: 又如重陰昏蔽等者。祕藏記云。雲霧弊二日
T2217_.59.0574c06: 月一雲霧披而見二日月一非二日月今更生一。是密
T2217_.59.0574c07: 教顯二本有一之喩也。非下顯教所説六度爲レ因
T2217_.59.0574c08: 成二智身一之喩上也文疏第十四云。此實相自然
T2217_.59.0574c09: 大惠之日亦復如レ是。若有二衆生一了知自證一
T2217_.59.0574c10: 如二猛風吹レ雲日月出現一。准二此文一今猛風類二
T2217_.59.0574c11: 自然大惠一歟。然今取二所證理法身體一也
T2217_.59.0574c12: 無明煩惱戲論重雲者。准二摩訶衍論一無明是
T2217_.59.0574c13: 智礙煩惱即煩惱礙也。故論疏云。根本無
T2217_.59.0574c14: 明名爲二智礙一六染名爲二染煩惱礙一文戲論通
T2217_.59.0574c15: レ二。故彼論中九種心量云二戲論妄識一。故二礙
T2217_.59.0574c16: 即二障也新譯論普觀記遠疏等分明文
T2217_.59.0574c17: 究竟諸法實相三昧者。疏第十六釋二等至三
T2217_.59.0574c18: 昧一云。佛入二所以此三昧一者佛住二畢竟無相
T2217_.59.0574c19: 寂滅之法一以二大悲一故令二無量衆生得見二此
T2217_.59.0574c20: 大悲胎藏微妙之法一。即是於二無相中一而現二有
T2217_.59.0574c21: 相一。雖下復有相而從二因縁生上即不生義同二於
T2217_.59.0574c22: 性淨之法一略抄准二此釋一今實相三昧是等至
T2217_.59.0574c23: 三昧歟。大日入二此三昧一了知自證法一也。故
T2217_.59.0574c24: 大師釋上今文一云。究竟實相正覺圓極文十四
T2217_.59.0574c25: 卷中云二了知自證一此意矣智證大師釋云阿
T2217_.59.0574c26: 闍梨云。實相爲レ理三昧爲レ定圓明爲レ智。自
T2217_.59.0574c27: 云此私所推耳文大經要義第一云。疏云。佛
T2217_.59.0574c28: 心之日亦復如レ是。究竟諸法實相三昧圓明
T2217_.59.0574c29: 無際而無レ所レ増等　云云。十四卷本
三昧字作證時也		　當レ知題首
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。佛心之言無二簡別一故。圓明無際
T2217_.59.0575a03: 顯二四法身無邊際一故。故抄以二日三喩一配二報
T2217_.59.0575a04: 化法三身一也。何况聲字義四法身皆名二大日一
T2217_.59.0575a05: 是即此經之意也文私云。此文獨顯二法身體
T2217_.59.0575a06: 大無増減義一。抄又配二法身體大一。大師釋二光
T2217_.59.0575a07: 無生滅義一。何引二抄釋一而成下今文通二四身一義上
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: 光明勝二日天光等一耶。答。世日光方分有レ限。
T2217_.59.0575a11: 但如來光遍二一切處一。又日天光増益世間。其
T2217_.59.0575a12: 如來光世出世事莫レ不二成辨一乃至是故加二摩
T2217_.59.0575a13: 訶字名曰二大日一略抄私云。三義中初二義加二
T2217_.59.0575a14: 大字一起盡顯矣。推二後義一云。世間日約二隱顯一。
T2217_.59.0575a15: 雖レ無二生滅一實是有爲法故生滅體也。佛日
T2217_.59.0575a16: 不レ爾故也。依二問答釋一名一字屬二下句一可レ讀
T2217_.59.0575a17: 歟。又疏第十六云。加以二摩訶之名一也文依二此
T2217_.59.0575a18: 文一可レ屬二上句一矣。更一解云。以二水精一向二日
T2217_.59.0575a19: 光一取レ火決定矣。佛日應二現衆生信水一無疑
T2217_.59.0575a20: 故云二大日一歟
T2217_.59.0575a21: 成佛者具足等者。鈔云。成謂成就。佛謂覺者。
T2217_.59.0575a22: 即是成就正覺一之者也文開題云。即是大成
T2217_.59.0575a23: 就之成也。非二小成就之成一文或解二此文一云。
T2217_.59.0575a24: 法爾所成爲二大成就一因縁所生爲二小成就一。法
T2217_.59.0575a25: 爾三世常恒成就時長故云レ大。因縁生滅無
T2217_.59.0575a26: 常成就時短故云二小成一也。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。何爲二一語存略一乎。故下云。約二佛陀
T2217_.59.0575a29: 義一有二持金剛者一。約二菩提義一有二一金剛印一文如
T2217_.59.0575b01: 何。答。或云。bodhabodhi約二體文一是一約二轉
T2217_.59.0575b02: 聲一即異。故上下各據二一義一歟。故大師釋云。
T2217_.59.0575b03: bodhabodhi一字之轉。bodha名レ覺bodhi曰レ知○
T2217_.59.0575b04: 覺知義相渉故文或又覺知義異也。故釋論
T2217_.59.0575b05: 本覺十義中覺知分爲二二義一。故今又正覺正
T2217_.59.0575b06: 知但爲二三菩提義一。正是三漢號故可レ悉レ之。
T2217_.59.0575b07: 或云。一一字皆具二人法喩一故爲二一語存略一
T2217_.59.0575b08: 何失
T2217_.59.0575b09: 謂以如實智等者。智度論第二云。佛陀秦云二
T2217_.59.0575b10: 智者一。知二何等法一。知二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一菩提樹
T2217_.59.0575b12: 下了了覺知名爲二佛陀一文私云。今釋依二此文一
T2217_.59.0575b13: 歟。法應雖レ異隨レ義轉用歟。例如下以二大品經
T2217_.59.0575b14: 文一證中即身成佛上矣。或又今教釋迦即為二即
T2217_.59.0575b15: 身成佛之佛一故。故菩提心論云。一切義成
T2217_.59.0575b16: 就菩薩乃至應於レ是成就本尊之身一文如實智
T2217_.59.0575b17: 者應レ通二權實二智一。正覺正知稱無二簡別一故。
T2217_.59.0575b18: 又菩提攝二四智一。此四智通二根本後得一故。故
T2217_.59.0575b19: 慈恩釋云。三智通二眞俗一。成事智非レ眞。此
T2217_.59.0575b20: 解依レ論理或有レ眞文問。若如二立名一者唯可二
T2217_.59.0575b21: 根本智一。云二實智一故。若如二所縁一者可二後得
T2217_.59.0575b22: 智一。事法故。爾者如何。答。後得智又不二妄
T2217_.59.0575b23: 倒一故云二如實一也。深教正智又云レ縁レ俗故。故
T2217_.59.0575b24: 慈行釋云。即根本智亦縁レ俗也文或云。知二諸
T2217_.59.0575b25: 法究竟實際常不壞相一歟。故下釋二一切智一
T2217_.59.0575b26: 云。非二但遍知一切法一亦知二是法究竟實際一
T2217_.59.0575b27: 取意又第六執金剛釋云。一切諸法入二此如
T2217_.59.0575b28: 實智中一究竟平等同一實際文准二此釋一如實
T2217_.59.0575b29: 智知二諸法究竟平等實際一歟。＊若爾唯根本
T2217_.59.0575c01: 智歟祕釋云。隨順菩提一方便文可レ思レ之
T2217_.59.0575c02: 神變加持等者。開題云。神變者不レ測曰神
T2217_.59.0575c03: 異レ常名變。即是心之業用文鈔云。神是智之
T2217_.59.0575c04: 用變是智之所了。又神即神通變即變化。倶
T2217_.59.0575c05: 屬レ智也文抄第一云。變之神從レ境得レ名。或
T2217_.59.0575c06: 神即變當體立レ名文私云。大師釋神變倶心
T2217_.59.0575c07: 之用故同二抄第二義一歟。心與智同體異名
T2217_.59.0575c08: 故。或心廣故兼二悲及定一歟。開題云。法佛如
T2217_.59.0575c09: 來從二大悲大定一能作二難思之事業二文又般若
T2217_.59.0575c10: 寺抄云。今神變者三種幻之中不思議幻也。
T2217_.59.0575c11: 如來金剛之幻即智之用自在之業也文私云。
T2217_.59.0575c12: 此又智用也。三種幻中等者。疏第三所レ明三
T2217_.59.0575c13: 種幻中不思議幻也爲言故下疏中釋二不思議
T2217_.59.0575c14: 幻一云。且如行者於二瑜伽中以二自心一爲レ感以二
T2217_.59.0575c15: 佛心一爲レ應感應因縁即時毘盧遮那現二所喜
T2217_.59.0575c16: 見身一説二所宜聞法一文問。感應即加持義。何
T2217_.59.0575c17: 爲二神變證一耶。答。抄第一云。神變上即有二
T2217_.59.0575c18: 加持用一故神變即加持。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: 文般若寺釋依二初持業意一歟。又疏釋似下加持
T2217_.59.0575c21: 爲二能發一神變爲中所發上。所以依二感應因縁一而
T2217_.59.0575c22: 示現身語一故。問。神變有二幾種一耶。答。開題
T2217_.59.0575c23: 云。此神變無量。大分爲レ四。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。此四種神變通二
T2217_.59.0575c26: 四法身一。各具二四種神變一也取意加持者。開題
T2217_.59.0575c27: 云。加持者往來渉入爲レ加接而不レ散爲レ持。
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_.59.0575c29: 祕藏記云。加者諸佛護念持者我自行○諸
T2217_.59.0576a01: 佛以二悲願力一放レ光加被衆生一。是謂二諸佛護
T2217_.59.0576a02: 念一云云又云。引入諸佛於二我身中一是曰二入
T2217_.59.0576a03: 我一。引入吾身於二諸佛身中一是曰二我入一云云鈔
T2217_.59.0576a04: 云。言二加持一者加謂加被持謂任持。佛以二神
T2217_.59.0576a05: 力一加被任持現前大衆一云云記後文佛身行
T2217_.59.0576a06: 者身爲二加持物一。又前文以二悲願力等一爲二其
T2217_.59.0576a07: 物一也。鈔意能變能化神變通爲二其物一耳。
T2217_.59.0576a08: 問。加者往來渉入。持者攝而不散。入我者
T2217_.59.0576a09: 彼來入レ我即來渉入也。我入者我往入レ彼即
T2217_.59.0576a10: 往渉入也。若爾可レ謂二加即入我我入一攝而不
T2217_.59.0576a11: 散之義入我我入之中無レ有。更非二持即入我
T2217_.59.0576a12: 我入一。何云二加持即入我我入一耶。答。彼來入
T2217_.59.0576a13: レ我我有二攝而不散義一。我往入レ彼彼亦具二其
T2217_.59.0576a14: 功一焉。語約義周故云二加持者○即入我我入
T2217_.59.0576a15: 義是也一此要義中
問答也		即身義云。加持者表三如來
T2217_.59.0576a16: 大悲與二衆生信心一。佛日之影現二衆生心水一曰
T2217_.59.0576a17: レ加。行者心水能感二佛日一名レ持文私云。此文
T2217_.59.0576a18: 意又同三記能化所化感應道交謂二之加持一也。
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_.59.0576a21: 則擧二能加能持義一顯二所持所加義一耳
T2217_.59.0576a22: 舊譯或云等者。要義云。當レ知疏言二舊譯或云
T2217_.59.0576a23: 神力所持一者。此出二神變加持之古語一也。神
T2217_.59.0576a24: 變曰二神力一。加持曰二所持一。然此所持唯所非
T2217_.59.0576a25: レ能唯持闕レ加一。次言二或云佛所護念一者。此出二
T2217_.59.0576a26: 加持之古語一非謂二神變一也。故開題云。加持
T2217_.59.0576a27: 者古云二佛所護念一又云二加被一云云然此護念
T2217_.59.0576a28: 加被但加非レ持。故此文云二加被衆生是謂護
T2217_.59.0576a29: 念一云云私云。神力所持唯有二持義一無二加義一。佛
T2217_.59.0576b01: 所護念偏有二加義一闕二持義一。故祕藏記云。加
T2217_.59.0576b02: 者諸佛護念文故知今加持爲レ勝矣
T2217_.59.0576b03: 然此自證三菩提等者。鈔云。然者然前起後
T2217_.59.0576b04: 之詞。私云然前者指上成佛
起後者下神變加持也		言二自證一者但是佛
T2217_.59.0576b05: 之自證不二從レ他得一也。故下疏云。如レ是自證
T2217_.59.0576b06: 之境説者無レ言觀者無レ見文經第一具縁品云。
T2217_.59.0576b07: 爾時執金剛祕密主白レ佛言。希有世尊。説二此
T2217_.59.0576b08: 諸佛自證三菩提一。不思議法界超越心地一。以二
T2217_.59.0576b09: 種種方便道一爲二衆生類一如二本性信解一而演
T2217_.59.0576b10: 説法一云云今疏二句文依二此經文一歟。以二是
T2217_.59.0576b11: 故住於自在神力等一可レ釋二以種種方便以下
T2217_.59.0576b12: 文一。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_.59.0576b14: 答。凡自證三菩提位是菩提實義五言斷無
T2217_.59.0576b15: レ説十心寂不レ行。何有二説法義一乎。故疏二十
T2217_.59.0576b16: 云。自證之法則不レ能レ度レ人。此處微妙寂絶
T2217_.59.0576b17: 出過心量一略抄又云。本地之身非二有心之境
T2217_.59.0576b18: 界一取意又第六云。佛自證之法非三思量分別
T2217_.59.0576b19: 之所二能及一文當卷下云。如來自證之智設以二
T2217_.59.0576b20: 神力加持一亦不レ可レ示レ人文又云如抄引
上出之		當レ知
T2217_.59.0576b21: 次下云下以二方便一而説上斯則今經説會也。但
T2217_.59.0576b22: 經文説二此自證一者由二方便一説二自證一也。非
T2217_.59.0576b23: レ謂三自證位説二自證法一也。故疏第三釋二此經
T2217_.59.0576b24: 文一云。即金剛手承二佛神力一領解上文一。私云
金剛
T2217_.59.0576b25: 手領解住心
品文故矣		先歎二世尊甚爲二奇特一。由レ具二大方
T2217_.59.0576b26: 便一故乃能説二此諸佛自證三菩提一。所謂自心
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		出過一切心地一
T2217_.59.0576b29: 出過三十二
種心地也		的無二所依一也依者心地也
出過故云無		如三世人擧
T2217_.59.0576c01: 趾動足皆依二於地一菩薩亦如レ是依レ心進行故
T2217_.59.0576c02: 名二此心一爲レ地第二十卷者
心境者是也		以レ心爲レ地。以三心尚
T2217_.59.0576c03: 有二所依一故未レ名二正遍知一。如來已度二此微細
T2217_.59.0576c04: 戲論一佛地惑微
細妄執也		進趣都息故名二超越心地一也。
T2217_.59.0576c05: 雖二究竟寂滅不レ可二言宣一而能以二種種方便
T2217_.59.0576c06: 道一爲二衆生類一如二本性信解一而演説法一。即是
T2217_.59.0576c07: 領解一切智心無盡莊嚴之迹一也文此文既
T2217_.59.0576c08: 云二由具方便故乃能説此諸佛自證等一。定知
T2217_.59.0576c09: 住二神力加持一説二此自證法一云二今經一也。若自
T2217_.59.0576c10: 證位有二説法一何云二若我但住如是境界不能
T2217_.59.0576c11: 以是蒙益一乎。問。今經自受法樂説實行隔
T2217_.59.0576c12: レ聞。故大師云。自性受用佛自受法樂故與二自
T2217_.59.0576c13: 眷屬一各説二三密門一文然今經疏文爲下不レ知二
T2217_.59.0576c14: 自證三菩提一之實行菩薩上而住二方便一説法見
T2217_.59.0576c15: 就中疏釋二種種方便等文一云。即是領解一切
T2217_.59.0576c16: 智心無盡莊嚴之迹一文准二無盡莊嚴藏之文一
T2217_.59.0576c17: 以二方便説法一非レ爲二瑞相加持一乎。答。無盡莊
T2217_.59.0576c18: 嚴之迹雖レ依二上文一其意異矣。隨義轉用聖教
T2217_.59.0576c19: 常習歟。所以自性身有二本地加持二義一。以二
T2217_.59.0576c20: 加持身自受法樂説一而領解本地無相之自
T2217_.59.0576c21: 證一也。況復經中隣二此文一云二次説修眞言行
T2217_.59.0576c22: 大悲胎藏生大漫荼羅王一文諸説既今經具
T2217_.59.0576c23: 縁品也。領解豈非レ指二住心品説乎。又疏次
T2217_.59.0576c24: 文云。不思議法界即喩二蓮華臺一種種方便道
T2217_.59.0576c25: 即喩二蓮華葉一文疏第二十云。此是毘盧遮那
T2217_.59.0576c26: 本地之身花臺之體超二八葉一絶二方處一。非二有
T2217_.59.0576c27: 心之境界一。唯佛與レ佛乃能知レ之。爲下念二本誓一
T2217_.59.0576c28: 開示大悲藏一普引二衆生一入中佛惠故○若離二
T2217_.59.0576c29: 方便一如來本地尚不レ可レ説。何況以示人耶。
T2217_.59.0577a01: 不レ可爲二諸上首等菩薩一説上。何況流入生死
T2217_.59.0577a02: 中一耶。以二此方便一同二於大空一而現二衆像一。○
T2217_.59.0577a03: 即是金剛身也文准二此文一自證是本地華臺
T2217_.59.0577a04: 體。本地身尚爲二金剛手等一不レ説之。現二八葉
T2217_.59.0577a05: 已外方便身一作二四重圓壇一説二今經一也。但有
T2217_.59.0577a06: 心菩薩是擧二顯人一歟。或又自性所成眷屬假
T2217_.59.0577a07: 示現此儀一歟。例如下瑜祇經遍照如來與二自
T2217_.59.0577a08: 性所成眷屬一倶説レ之然至二瑜祇成就品一説二
T2217_.59.0577a09: 一字心之明一云中會中有二一障一者忽然而現
T2217_.59.0577a10: 諸菩薩各如二醉人一不知二所從來處一異抄此等
T2217_.59.0577a11: 皆現二不知相一歟。疏二十卷云二爲諸上首等諸
T2217_.59.0577a12: 菩薩説一又爾也。到二於實際從レ果向レ因人何
T2217_.59.0577a13: 非二境界一乎。又經文爲衆生類者未來衆生也。
T2217_.59.0577a14: 故次下擧二具縁品所化一云。爲レ滿足彼諸未
T2217_.59.0577a15: 來世無量衆生一文具如二下辨一。問。自性身非二
T2217_.59.0577a16: 受用等加持身一。更現二加持身一文證安在乎。
T2217_.59.0577a17: 答。疏第三云。然以二加持力一從佛菩提自證
T2217_.59.0577a18: ＊之徳一現二八葉中胎藏身一文既云二中胎尊特
T2217_.59.0577a19: 身一非二受用等一也。具如二下辨一
T2217_.59.0577a20: 現覺諸法本初不生等者。此有二二點一。一云現
T2217_.59.0577a21: 覺二諸法本初不生一。意云本有始覺顯得本有
T2217_.59.0577a22: 本覺一也。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二始可レ覺一也爲言疏第
T2217_.59.0577a25: 六釋二菩提實義一云。我覺本不生者。謂覺二自
T2217_.59.0577a26: 心從レ本以來不生一即是成佛。而實無レ覺無
T2217_.59.0577a27: レ成也文此文有二二點一。一云謂。自心覺二本來不
T2217_.59.0577a28: 生一即是成佛始覺
智身		而實無レ覺無レ成也本覺
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: 實無レ覺無レ成也簡始覺
成覺也		疏第十二云。彼持二眞
T2217_.59.0577b02: 言一行者如レ是見二心性一時即是見二正覺兩足
T2217_.59.0577b03: 尊一。永離二邪倒一名レ之爲レ正。以二此正知見一現
T2217_.59.0577b04: 覺諸法一也文此釋順二初文點一耳。開題云。成者
T2217_.59.0577b05: 不壞不斷不生不滅無始無終之義。此則法
T2217_.59.0577b06: 爾所成之成非二因縁所生之成一。文云二我覺本
T2217_.59.0577b07: 不生乃至知空等虚空一即是大成就成。非二小
T2217_.59.0577b08: 成之成一私云。法爾云大
成因縁云小成也		次佛者又云二三菩提一。
T2217_.59.0577b09: 是正覺正知之義。非二因縁所生之覺一。是法然
T2217_.59.0577b10: 所得之覺。故文云二法佛自然智已離一切暗一
T2217_.59.0577b11: 略抄當レ知今文明二法然成佛之義一耳。若爾我
T2217_.59.0577b12: 等本來是佛。何流轉生死一乎答。疏六釋二
T2217_.59.0577b13: 菩提實義一文云。一切衆生不レ解二如レ是常寂
T2217_.59.0577b14: 滅相一私云。菩
提實義也		分別妄云レ有レ生輪迴六趣一不
T2217_.59.0577b15: レ能二自出一。今雖聞二正法音一還於二種種有爲事
T2217_.59.0577b16: 迹中一疏第四云。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: 翼望成佛一何有レ得レ理法然
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		　當レ知於レ法
T2217_.59.0577b20: 無二取捨一知二所執無一耳。故疏第十一云。又復
T2217_.59.0577b21: 是因本性空寂。當レ知果相亦復如レ是。私云　法
爾成就
T2217_.59.0577b22: 常寂滅
相也		　若於二如レ是縁起法中一於有爲事
迹之中也		而言二
T2217_.59.0577b23: 有レ因有レ果推求挍
計也		　即是遍計所執墮二斷常一
T2217_.59.0577b24: 異一不レ入二中道一。不得法
然理也		　是故證知如二是眞言永
T2217_.59.0577b25: 離二因業一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_.59.0577b28: 是處言語盡竟心行亦寂者。疏第六云。出過
T2217_.59.0577c01: 語言道一者即是。從レ此已下皆是轉釋阿字
T2217_.59.0577c02: 問一覺二本不生一即是佛。佛自證之法非三思量
T2217_.59.0577c03: 分別之所二能及一亦不レ可二傳授與人。智度謂二
T2217_.59.0577c04: 之言語盡竟不行處一也文經第六説如
來品		云。成二佛
T2217_.59.0577c05: 十智力一故號二三菩提一唯惠害無明一自性離二
T2217_.59.0577c06: 言説一自證之智惠故説名二如來一文疏第十九
T2217_.59.0577c07: 云。此自證境界出過語言道一以レ知四自證非
T2217_.59.0577c08: レ可二宣説而授與人一住二如レ此智一故得二如來
T2217_.59.0577c09: 名一也文
T2217_.59.0577c10: 心行亦寂。上引二第三文一下引二第六文一。可レ知
T2217_.59.0577c11: レ之
T2217_.59.0577c12: 若離如來威神之力等者。疏第六云。本者即
T2217_.59.0577c13: 是如來自證之地住二大涅槃一。若捨二加持神力一
T2217_.59.0577c14: 則一切心量衆生非二其境界一文若捨已下
同今文		　疏第
T2217_.59.0577c15: 四云。若作二深祕釋一者如來妙嚴之相法爾無
T2217_.59.0577c16: レ減。非二造作所成一故私云。自證三菩提法爾成佛故。
開題云。法爾所成非因縁生
T2217_.59.0577c17: 云云不下以二外寶一爲飾。乃至十住諸菩薩
T2217_.59.0577c18: 當今十
地菩薩		猶因レ承二佛神力一當于今威神
之力文也		　見二加持
T2217_.59.0577c19: 身一。其於二常寂之體一心行亦寂
自證位也		如レ在二羅穀一尚非
其境
T2217_.59.0577c20: 界意
也		故以爲レ況也文以外飾況事相
喩妙嚴相也		依二此文一自
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。所以云不レ知二彼内證
T2217_.59.0577c23: 境一文疏第七云。如來無礙知見私云。自證三
菩提唯佛知見
T2217_.59.0577c24: 故云
也		在二一切衆生相續中一法爾成就法爾成佛菩
提實義也
T2217_.59.0577c25: 無レ有二缺減一。以下於二眞言體相一不中如レ實覺上故
T2217_.59.0577c26: 名爲二生死中人一文已上約二自證菩提一而示二十
T2217_.59.0577c27: 地生死不知一矣。瑜祇經云。皆以下微細法身
T2217_.59.0577c28: 祕密心地超過十地一身語心金剛上各於二五
T2217_.59.0578a01: 智光明峯杵一出二現五億倶胝微細金剛一遍滿
T2217_.59.0578a02: 虚空法界一。諸地菩薩無レ有二能見一倶不二覺知一
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_.59.0578a04: 論第九云。是法性身滿二十方虚空相好莊嚴
T2217_.59.0578a05: 無量音聲。聽法衆亦滿二虚空一。此衆亦是法性身
非生死人所見
T2217_.59.0578a06: 云云已上依二自受法樂説法一而顯二十地生
T2217_.59.0578a07: 死不知一也。又疏第二十云。若離二方便一如來
T2217_.59.0578a08: 本地尚不レ可レ説。何況以示レ人耶。不レ可下爲二諸
T2217_.59.0578a09: 上首等菩薩一説上。何況流入生死中一耶文准二此
T2217_.59.0578a10: 文一久已通達金剛手等假現二此相一云二十地菩
T2217_.59.0578a11: 薩一也。疏第三釋二支分生一云。出二無量十住諸
T2217_.59.0578a12: 菩薩一。此中有二二重一大眷屬内眷屬也取意生
T2217_.59.0578a13: 死中者取二生死中人一耳。二教論上云。自性
T2217_.59.0578a14: 受用佛自受法樂故與二自眷屬一各説二三密門一
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		不レ能レ入レ室。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		誰得レ昇レ堂。私云。等覺亦
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。釋論中以二二乘一接二邪定一
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_.59.0578a22: 云。爾時毘盧遮那世尊本昔誓下願成就無盡
T2217_.59.0578a23: 法界一度脱無餘衆生界上故一切如來同共集
T2217_.59.0578a24: 會。漸次證入大悲藏發生三摩地一云云疏第
T2217_.59.0578a25: 三云。以下如來本行二菩薩道一時立中如レ是誓願上
T2217_.59.0578a26: 我當成就一切諸佛法界一悉皆度脱無餘衆
T2217_.59.0578a27: 生界一。今所願已滿。而應レ度衆生不レ盡。以二衆
T2217_.59.0578a28: 生界無盡一即是法界無盡也○以三衆生界未
T2217_.59.0578a29: レ得二一切解脱一即是法界未レ得二遍滿成就一。故
T2217_.59.0578b01: 如來勤修事業一無レ有二休息一也。即以二此本願
T2217_.59.0578b02: 因縁一一切如來同共集會。○今將レ説二滿足一
T2217_.59.0578b03: 切智智法門一亦是諸佛大事因縁。以二同一本
T2217_.59.0578b04: 誓同一法界一故皆悉集會共以二神力一加持
T2217_.59.0578b05: 也○云云私云。今文同二此經疏説一歟。同共集
T2217_.59.0578b06: 會者今經會座也。自性所成内大眷屬皆是
T2217_.59.0578b07: 到二於實際一人故亦云二一切如來一也。滿足一
T2217_.59.0578b08: 切智法門者今經骨目也。依二事相一更問大
T2217_.59.0578b09: 事因縁良有レ以也。當レ知翻二往昔悲願一住二加
T2217_.59.0578b10: 持三昧一現二尊特中臺身一説二今經一也。故云二
T2217_.59.0578b11: 皆悉集會共以神力加持一也。心王心數同住二
T2217_.59.0578b12: 加持一故云レ共也。依レ之當卷下文云。然以三自
T2217_.59.0578b13: 在神力所二加持一故即從二心王毘盧遮那一現二
T2217_.59.0578b14: 加持尊特身一。爾時無量法門眷屬一一皆現二
T2217_.59.0578b15: 執金剛身一顯發如來大勢威猛一文第三上文
T2217_.59.0578b16: 云。然以二如來加持一故從二佛菩提自證之徳一
T2217_.59.0578b17: 現二八葉中胎藏身一乃至從二普門方便一現二第三
T2217_.59.0578b18: 重一切衆生喜見隨類之身一文此等明文煥
T2217_.59.0578b19: 然非レ謂二自證位説二今經一耳。問。今世尊約二本
T2217_.59.0578b20: 覺門一則無始無終之性身也。又依二顯得邊一
T2217_.59.0578b21: 則一生頓證之理佛也。倶以不レ可レ云二往昔
T2217_.59.0578b22: 悲願一如何。答。若約二本覺門一依二本有三身中
T2217_.59.0578b23: 應化用一而義説歟。故瑜祇經云。常於二三世一
T2217_.59.0578b24: 不レ壞化身一利樂有情無二時暫息一文往昔者
T2217_.59.0578b25: 本有義。非約二時分前後一歟。若據一修顯邊一
T2217_.59.0578b26: 且約二一生前後一作二此説一歟。又云望二顯得今
T2217_.59.0578b27: 果一指二本有熏習一云二往昔一歟。故問答云。謂二大
T2217_.59.0578b28: 日世尊一顯二昔成佛之初事一故云二大日成覺一文
T2217_.59.0578b29: 私云。本覺成佛故云二昔成佛一。斯則本初事故
T2217_.59.0578c01: 云二初事一也
T2217_.59.0578c02: 若我但住如是境界等者。雜問答云。如來往
T2217_.59.0578c03: 昔悲願力故住二神力加持三昧一爲二諸衆生一
T2217_.59.0578c04: 説二祕密藏一文疏第二十云。若如來但住二自證
T2217_.59.0578c05: 之法一不レ能レ度レ人。何以故此處微妙寂絶出
T2217_.59.0578c06: 過心量一。説レ何示レ人耶。故漸次流出漸入二第
T2217_.59.0578c07: 一院一次至二第二院一次至二第三院一。雖レ作二如レ此
T2217_.59.0578c08: 流出一亦不レ離二普門之身一文私云。准二此文一。今
T2217_.59.0578c09: 如是境界者指二上自證三菩提一也。如來與レ我
T2217_.59.0578c10: 名異義同。如レ是境界與二自證之法一文別意
T2217_.59.0578c11: 一故。以二不能度人一釋二則諸等二句一。以二三重
T2217_.59.0578c12: 流出文一配示種種諸趣所喜見身一。以二此處
T2217_.59.0578c13: 微妙寂靜一却當二于是處乃至亦寂一。出過心量
T2217_.59.0578c14: 是出過一切心地既文言相對分明也。故知
T2217_.59.0578c15: 今此文示下説二今經一四重圓壇之儀式上也。又
T2217_.59.0578c16: 第六云。本者即是如來自證之地住二大涅槃一。
T2217_.59.0578c17: 私云。同如
是境界已上		若捨二加持神力一則一切心量衆
T2217_.59.0578c18: 生非二其境界一文同不能已
下文也		　又二十卷云從二法
T2217_.59.0578c19: 身一中臺
身也		起レ應次流向レ外如流出三
重聖衆也		以度二衆生一
T2217_.59.0578c20: 似度未來
衆生也		猶如下漫荼羅自二中＊臺一出至中八部世
T2217_.59.0578c21: 天之位上文或云以二此文一明二瑞相加持世界事一
T2217_.59.0578c22: 甚非也。所以者何示二奇瑞一是爲レ説二今經一先
T2217_.59.0578c23: 瑞也。然既自證位説二今經一更住二加持瑞一瑞
T2217_.59.0578c24: 相爲レ何乎。取意又自證位説一今經一未來利
T2217_.59.0578c25: 益可レ足。何云下住二自證則不能レ蒙レ益乎。又
T2217_.59.0578c26: 下文云。如レ是自證之境説者無レ言觀者無レ見
T2217_.59.0578c27: 文若自證位説二今經一何云二説者無言乎。又
T2217_.59.0578c28: 云。如來自證之智設以二神力加持一亦不レ可
T2217_.59.0578c29: レ示レ人文彼位有レ説則何云レ不レ示レ人乎。當レ知
T2217_.59.0579a01: 從二菩提自證徳一現二八葉中胎藏加持身一云
T2217_.59.0579a02: レ住二神力加持三昧一。如レ此爲二未來衆生一示二三
T2217_.59.0579a03: 重漫荼羅種種諸趣所喜見身一爲二同聞一。疏第
T2217_.59.0579a04: 六云。三重＊漫荼羅所レ示種種類形皆是如來
T2217_.59.0579a05: 一種法門身也文或擧二第三重喜見隨類身一
T2217_.59.0579a06: 顯二初二重歟。疏第三云二第三重喜見隨類
T2217_.59.0579a07: 身一之故説二今經一云二所宜聞法一也。解脱門所
T2217_.59.0579a08: 現知識傳レ此令二未代衆生開悟一故云二開觀照
T2217_.59.0579a09: 門一也。依レ之雜問答云。如來往昔悲願力故
T2217_.59.0579a10: 住二於神力加持三昧一爲二諸衆生一説二祕密藏一
T2217_.59.0579a11: 發二即心菩提一淨二即心佛國一見二自心正覺一證二
T2217_.59.0579a12: 自心涅槃一。是故云二加持等一。此其大意文問。
T2217_.59.0579a13: 下卷三重流出文中＊臺爲二自證一外三院爲二
T2217_.59.0579a14: 化他一何同二今經説會一乎。又彼卷下文云。爲
T2217_.59.0579a15: レ念二本誓一開示大悲藏一○復以二神力一普現二身
T2217_.59.0579a16: 口意一遍滿生死中一文此文同二今疏文一。依二神
T2217_.59.0579a17: 力加持一現二三密一遍滿生死一。豈非下對實行一加
T2217_.59.0579a18: 持世界儀上乎。又今文云二普爲一切衆生一擧二
T2217_.59.0579a19: 實行一也。又既云二種種性欲所宜聞法一何自
T2217_.59.0579a20: 受法樂説乎。況復疏第十二云。遍照佛刹者
T2217_.59.0579a21: 以二此惠光一普照二無量法界一切有縁應度者一
T2217_.59.0579a22: 無レ不下普現中其前上以二所喜見之身一稱レ機説レ法
T2217_.59.0579a23: 咸令レ得入如レ是阿字之門一也文准二此文一今
T2217_.59.0579a24: 所喜見身又加持世界教主耶。就中今云二
T2217_.59.0579a25: 然此應化一非一能説主一乎。答。凡三重流出是
T2217_.59.0579a26: 爲レ説二今經一集會儀式也故金剛頂經云自受
T2217_.59.0579a27: 用佛從レ心流二出無量菩薩一對二遍照如來一受二
T2217_.59.0579a28: 灌頂職位一。彼等菩薩各説二三密門一乃至此即
T2217_.59.0579a29: 毘盧遮那聖衆集會。皆住二大悲願一廣利二有
T2217_.59.0579b01: 情一略抄今又可レ准之。又經第五説二自性身身
T2217_.59.0579b02: 土一文云。法界慓幟大蓮華王出現。如來法界
T2217_.59.0579b03: 性身安住其中一隨二諸衆生種種性欲一令レ得二
T2217_.59.0579b04: 歡喜一文疏釋云。此即中＊臺八葉之華也。然
T2217_.59.0579b05: 生二大蓮華一如來住二彼法界一第一隨二信解一衆
T2217_.59.0579b06: 生喜悦文准二此文一今又可二今經會座一也。又
T2217_.59.0579b07: 以二隨諸衆生等文一不レ可レ云二受用等説一。三身
T2217_.59.0579b08: 説文次下別説故具如二聲字義釋一矣。但至二十
T2217_.59.0579b09: 二卷釋一者所喜見身其體雖レ一自利利他義
T2217_.59.0579b10: 異故所謂在二自性土一爲二同聞一而自受法樂
T2217_.59.0579b11: 往二加持世界一隨二機説レ法。故隨レ宜判釋。況復
T2217_.59.0579b12: 彼釋次下文云二隨佛刹即無餘世界一也。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		　此意無餘世界者指二法界
T2217_.59.0579b14: 宮一歟。又云二金剛國土一金剛界義歟。又於二遍
T2217_.59.0579b15: 滿生死釋一者。具釋云。此是毘盧遮那本地之
T2217_.59.0579b16: 身華臺之體。超二八葉一絶二方所一非二有心之境
T2217_.59.0579b17: 界一。唯佛與佛乃能知レ之。私云已上白證三菩
提言心絶滅位也		　爲
T2217_.59.0579b18: レ念二本誓一往昔非
願也		　開示大悲藏一普引二衆生一入二
T2217_.59.0579b19: 佛惠一故開發大悲胎藏＊漫荼羅而引入
未來衆生令入法界今經説會也		　復以二加
T2217_.59.0579b20: 持神力一普現二身口意一遍滿生死中一。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		　當レ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		　若離二方便一如來本地尚不レ可レ説。
T2217_.59.0579b23: 自證境毘盧遮那本地身尚
不可説也。説者無言故		　何況以示レ人耶。又不可
示人也
T2217_.59.0579b24: 觀者無
見故		　不レ可下爲二諸上首等菩薩一説上。　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: 中一耶云云此又遮加持
世界説也		　當レ知今文神變加持之
T2217_.59.0579b27: 方便既二重故異二今文一歟。次普爲一切衆生
T2217_.59.0579b28: 者。神力加持元意遠被一未來機一故云二種種
T2217_.59.0579c01: 性欲等一。故當卷下釋二住心品九句問一云。時
T2217_.59.0579c02: 金剛手爲レ令下未來衆生具足方便一無餘疑上
T2217_.59.0579c03: 故以レ偈問レ佛文又經第一具縁品云。於二當來
T2217_.59.0579c04: 世時一劣惠諸衆生○爲レ度二彼等故隨順説二
T2217_.59.0579c05: 是法一文疏第四釋云。若我捨二於方便一直爲二衆
T2217_.59.0579c06: 生説二如レ是自證之法一彼等云何悟解而能
T2217_.59.0579c07: 進修耶。故偈次明二設教之意一云二爲度彼等
T2217_.59.0579c08: 故隨順方便説一也文此自證者前自證三菩提
T2217_.59.0579c09: 也。方便者今神力加持三昧也。既明下設二今
T2217_.59.0579c10: 教一之意上。指二未來衆生一云二爲度彼等故一。故知
T2217_.59.0579c11: 今設教本意專約二未來衆生一也。大師雜問答
T2217_.59.0579c12: 釋即此意矣。或又准二聖位經彼等菩薩各説
T2217_.59.0579c13: 三密門一者三重圓壇内大眷屬所説歟。佛菩
T2217_.59.0579c14: 薩各入二自證三昧一説各各眞言一故出普通眞
言藏品中
T2217_.59.0579c15: 云二説種種性欲等一各受二法樂一故云二隨種種
T2217_.59.0579c16: 心行等一也。然此應化者自性所成所喜見身
T2217_.59.0579c17: 也。非二當經教主心王大日一也。各説三密故
T2217_.59.0579c18: 應化。又非レ不レ能レ説而非二説主一耳。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二下所レ擧瑞相文一。何
T2217_.59.0579c21: 云レ非二加持世界儀式一乎。答。上所レ擧世尊住二
T2217_.59.0579c22: 加持三昧一是即今經教主也。疏第十四云以一
T2217_.59.0579c23: 清淨法身離二一切相一。私云菩提實義也已下
住神力加持三昧也		　然
T2217_.59.0579c24: 佛以二加持力一故用二此字輪開示如來祕密
T2217_.59.0579c25: 内證之徳一。由三佛自在神力所二加持一。故因二此
T2217_.59.0579c26: 有相方便一能生二無相之相也文又第十六云。
T2217_.59.0579c27: 佛住二畢竟無相寂滅之法一。私云自
證位也		　以二大悲一
T2217_.59.0579c28: 故往昔大
悲願也		　住二於三昧一等至三昧也。擬
今加持三昧也		　令二一切
T2217_.59.0579c29: 大會無量衆生指内大眷屬及
未來衆生也		　見二此大悲胎藏
T2217_.59.0580a01: 萬荼羅莊嚴大會微妙之法一。即是於二無相中一
T2217_.59.0580a02: 而現二有相一文無相自性位有
相加持説也		　第六云。如二内證
T2217_.59.0580a03: 天甘露味一假令種種方便爲二未レ甞者一説レ之
T2217_.59.0580a04: 終不レ能解。私云已上
自證位也		　然佛以二方便力一以二無
T2217_.59.0580a05: 相法身一作二種種名相一加持令下諸衆生以二因
T2217_.59.0580a06: 果法一證得非因非果法上云云住加持三昧
説今經也		　又經
T2217_.59.0580a07: 第一具縁品云。諸佛自證三菩提超越心地一。
T2217_.59.0580a08: 已上
如文		　以二種種方便道一如二本性信解一而演説
T2217_.59.0580a09: 法一文以種種以下同住神力加持隨
種種性欲説所宜聞法義也		　依二此等文一明三
T2217_.59.0580a10: 今經神力加持所説非二本地自證説一也。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。但今釋文同二瑞相文一者瑞相土教
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。又云二即事而眞無有終盡一
T2217_.59.0580a15: 顯二自性所成眷屬之旨一也。瑜祇經云。常於二
T2217_.59.0580a16: 三世一不レ壞二化身一利二有情一事文可レ思レ之。問。
T2217_.59.0580a17: 疏第三云。旦行者於二瑜伽中以二自心一爲レ感
T2217_.59.0580a18: 佛心爲レ應感應因縁即時毘盧遮那現二所喜
T2217_.59.0580a19: 見身一説二所宜聞法一文又大疏抄云。今神變者
T2217_.59.0580a20: 三種幻中不思議幻也。准二此文一加持世界
T2217_.59.0580a21: 實行逮見義見如何。答。疏第六云。然諸行人
T2217_.59.0580a22: 若深入二瑜伽境界三昧一自當下了了聽聞如二正
T2217_.59.0580a23: 説時一無異文私云。行者感見令レ同二今會座一
T2217_.59.0580a24: 故云二如正説等一。以二文言同一勿レ亂二自性加持
T2217_.59.0580a25: 二處一矣
T2217_.59.0580a26: 然此應化非從毘盧遮那等者。經下文云。非下
T2217_.59.0580a27: 從二毘盧遮那佛身或語或意一生上。　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二有情界一
T2217_.59.0580b01: 宣説眞言道句法一文今釋依二此文一而釋下今
T2217_.59.0580b02: 經會座第三重變化身與二無相法身一無二無
T2217_.59.0580b03: 別之義上也。釋迦是第三重外部主故上云二諸
T2217_.59.0580b04: 趣所喜見身一。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		大師又今經文注二變化身説
T2217_.59.0580b06: 法得益一。但以二加持世界教主一成二今經同聞一
T2217_.59.0580b07: 者依二其體同一故。又三重聖衆皆雖二同聞一擧二
T2217_.59.0580b08: 第三重一顯二初二重一歟。例如下下文中擧二第一
T2217_.59.0580b09: 重執金剛一顯中第二三重上耳。上文世尊住二加
T2217_.59.0580b10: 持三昧一示二所喜見身等一者。依二經而毘盧遮
T2217_.59.0580b11: 那已下文一。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一者據二眞如體性
T2217_.59.0580b14: 門一而説也文起滅者隱顯義非二實生滅一歟。故
T2217_.59.0580b15: 下文云。顯時無二從來一隱時亦無二所去一文如
T2217_.59.0580b16: レ是隱顯無レ異遍一切處無相法身一故云二邊
T2217_.59.0580b17: 際倶不可得一也。故下釋云。所二以無盡無邊
T2217_.59.0580b18: 際一者以レ不レ異二如來遍一切處常住不滅之
T2217_.59.0580b19: 身一也文教王經疏第二云。言二無始無終一者。是
T2217_.59.0580b20: 毘盧遮那於二三際中無生滅一故。故大日經
T2217_.59.0580b21: 歎二毘盧遮那三業一云下於二一切處一起滅邊際
T2217_.59.0580b22: 不可得上文此意不可得者遮一起滅歟
T2217_.59.0580b23: 譬如幻師等者。此文上爾時世尊已下譬説
T2217_.59.0580b24: 也。幻師譬二上世尊也。呪術力喩二上大悲
T2217_.59.0580b25: 願力一也。加持藥草類二上住加持三昧一也。能
T2217_.59.0580b26: 現種種未曾有事比二所喜見身所宜聞法一
T2217_.59.0580b27: 也。五情所對擬二隨種種心行一。悦可衆心同二開
T2217_.59.0580b28: 觀照門一也。若捨加持等二句顯二然此應化已
T2217_.59.0580b29: 下文一
T2217_.59.0580c01: 五情所對悦可衆心者。文意云。現二種種未曾
T2217_.59.0580c02: 有事一是五情所對而令レ悦二可衆心爲言或
T2217_.59.0580c03: 現二未曾有事之五情所對一而令レ悦二可衆心一
T2217_.59.0580c04: 義也。衆心者衆生心歟。或衆多心歟。五識
T2217_.59.0580c05: 唯縁二實境一。或通二假境一西方諸師異義也。但
T2217_.59.0580c06: 護法親光意唯縁實境一。其故未轉依五識必
T2217_.59.0580c07: 託二第八所變一故。所變必有二實用一故。疏主未三
T2217_.59.0580c08: 必決二斷性相一。學者隨二宜可レ取レ義也。今且依二
T2217_.59.0580c09: 護法意一得二文意一者。幻師依二呪術力一加二持
T2217_.59.0580c10: 藥草一現二種種未曾有事一時五根五識雖レ縁二
T2217_.59.0580c11: 本藥草一同時意識迷亂而見二種種未曾有事一
T2217_.59.0580c12: 想レ有二見色聞聲等作用一。此五根爲レ門同時意
T2217_.59.0580c13: 識爲レ執故云二五情所對一。非二直五識一也。悦可
T2217_.59.0580c14: 者悦喜義。喜是意識相應受也可レ思之
T2217_.59.0580c15: 如來金剛之幻等者。合説也。縁謝即滅句以二
T2217_.59.0580c16: 若捨已下一合二然此應化以下一也。機興即生文
T2217_.59.0580c17: 以二衆心已上一合二觀照門以上一之意也。即事
T2217_.59.0580c18: 以下二句合二於一切以下一也。或又但於一切
T2217_.59.0580c19: 已下合説而顯レ餘歟。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。金剛之幻即レ事而
T2217_.59.0580c23: 眞。不二之一即レ如而多云云或云。約二佛體一云二
T2217_.59.0580c24: 金剛一。法然不變故望二機情云二應幻一。興謝隨
T2217_.59.0580c25: レ時故。先師義云。四身皆法然本有故神變不
T2217_.59.0580c26: レ改二自性趣二利他門一。雖レ用二加持一自性敢不
T2217_.59.0580c27: レ變。然則不レ異二本地一。應幻故云二金剛幻一。又名二
T2217_.59.0580c28: 不思議幻一。金剛即幻也。勿レ同三如常報應如二
T2217_.59.0580c29: 水月等一耳。問。法然本有何有二興謝異一耶。
T2217_.59.0581a01: 答木幡義云。興謝本法然也。生滅即本有也。
T2217_.59.0581a02: 何同二如常生滅義一矣。故經云。生住等諸法常
T2217_.59.0581a03: 恒如レ是生文私云。生滅約二機見隱顯一。非關二
T2217_.59.0581a04: 應化一矣。故相應經云。常於二三世一不レ壞二化
T2217_.59.0581a05: 身一文
T2217_.59.0581a06: 縁謝即滅乃至無有終盡者。此明三應化有二法
T2217_.59.0581a07: 爾隨縁二義一也。上二句隨縁下二句法爾也。
T2217_.59.0581a08: 或云。今宗意約二法體説四種法身皆是本有。
T2217_.59.0581a09: 約二隱顯一語四身倶有二因縁生義一云云法體者
T2217_.59.0581a10: 即身義云。故佛説二六大一爲二法界體性一文問。
T2217_.59.0581a11: 若爾因縁生非二法體一乎。答。亦是法體。故疏
T2217_.59.0581a12: 第七云。法界即諸法之體以レ是言一之因亦
T2217_.59.0581a13: 法界縁亦是法界因縁所生法亦是法界文良
T2217_.59.0581a14: 以彼三乘捨二煩惱事一更得二菩提眞一。顯一乘
T2217_.59.0581a15: 雖レ不レ捨二煩惱相一猶歸二菩提體一云レ眞也。今宗
T2217_.59.0581a16: 煩惱事相本是眞體故性相歴然云二即事而
T2217_.59.0581a17: 眞一。求異二如常攝相歸性之義一耳。故祕藏記
T2217_.59.0581a18: 云。顯教之中相常住者據二攝相歸性一可レ稱二
T2217_.59.0581a19: 常住一。依二性相差別一何稱二常住一耶。密教説性
T2217_.59.0581a20: 之處性相宛然而本有也取意
T2217_.59.0581a21: 應具題云大廣博經等者。今加二因陀羅王四
T2217_.59.0581a22: 字一故云二具題一也。大廣博經者大毘盧遮那成
T2217_.59.0581a23: 佛經義歟。上具擧故恐二文繁一今略擧也。開題
T2217_.59.0581a24: 云。毘盧遮那者○或云二光明遍照一或説二高顯
T2217_.59.0581a25: 廣博。並皆得二其義一文義決云。梵云二毘盧遮
T2217_.59.0581a26: 那。此云翻二最高顯廣眼藏如來一○先有レ翻
T2217_.59.0581a27: 爲二遍照王如來一也文私云。經字置二中間一違諸
T2217_.59.0581a28: 經例一。如何答云云問。因陀羅王者帝釋也者
T2217_.59.0581a29: 梵漢不同歟。答。抄云。梵語。因陀羅此云レ尊。
T2217_.59.0581b01: 帝釋者。帝之一字即是因陀羅梵語訛也。正
T2217_.59.0581b02: 云二印涅哩一二合略云レ帝。蓋聲勢相近。今時
T2217_.59.0581b03: 帝王順レ天立レ號猶得二梵名一耳。釋者具足應
T2217_.59.0581b04: レ云二釋迦羅主一也文開題云。唐言二帝釋王一梵
T2217_.59.0581b05: 本idraraja略抄要義云。抄意帝之一字爲二梵
T2217_.59.0581b06: 語一者既違二開題一。斯難二依用一耳。然開題意釋
T2217_.59.0581b07: 爲二漢語一。其意可レ思。法華玄賛云。梵云二釋迦
T2217_.59.0581b08: 提婆因達羅一。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_.59.0581b11: 一切如來祕要之藏等者。教王經開題云。復
T2217_.59.0581b12: 次一切如來者具二顯密二意一。顯義十方三世
T2217_.59.0581b13: 一切諸佛名二一切如來一。是則各各衆生修二如
T2217_.59.0581b14: 實道一去成二正覺一來化二衆生一名二如來一也。密義
T2217_.59.0581b15: 五智佛名二一切如來一。聚二一切諸佛一共成二五
T2217_.59.0581b16: 佛身一故。此五佛則諸佛之本體諸法之根源。
T2217_.59.0581b17: 故名二一切如來一文私云。依二初釋一者大乘衆教
T2217_.59.0581b18: 可レ通二顯密一。約二後釋一者應レ限二密藏一。兩部相
T2217_.59.0581b19: 望有二互爲主伴義一故。疏十四云。如來何故
T2217_.59.0581b20: 處二此三昧一。然亦非二無二因縁一。正謂開示如來
T2217_.59.0581b21: 甚深祕要之事一也文
T2217_.59.0581b22: 猶如千目爲釋天之主者。鈔云。言二猶如千
T2217_.59.0581b23: 日一者謂天帝威徳光明類二于千＊日一。如二經
T2217_.59.0581b24: 云一帝釋所有光明猶如二千＊日等一爲二釋天之
T2217_.59.0581b25: 主一也文此釋目字爲レ＊日。帝釋光明勝二日天
T2217_.59.0581b26: 子一義也。最勝王經第七云。乃至千眼帝釋王
T2217_.59.0581b27: 文惠昭釋云。猶如帝釋名爲二千眼一非レ有二千
T2217_.59.0581b28: 眼一。以三能一時見二於千法一故名二千眼一文此意
T2217_.59.0581b29: 目者眼義也。教時義云。天帝有二千名一文此又
T2217_.59.0581c01: 目者名目義也。疏文意如三帝釋爲二忉利天之
T2217_.59.0581c02: 王一也爲言
T2217_.59.0581c03: 入眞言門住心品者。抄云。又眞言門爲二所入一
T2217_.59.0581c04: 入爲二能入一。能入從二所入一以レ得レ名是眞言門
T2217_.59.0581c05: 之入名二入眞言門一。依主釋也。住心者。住謂
T2217_.59.0581c06: 安住令二菩提等願不動故。心者靈明。是知見
T2217_.59.0581c07: 之眞實相故。又住是三昧。於二三昧中一即見二
T2217_.59.0581c08: 自心一○住是能住心是所住。能所相望作二依
T2217_.59.0581c09: 主釋一。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_.59.0581c11: 義也。住心即所入法也。意入二眞言門一而住
T2217_.59.0581c12: レ心之品也。爲言或行者爲二能入一眞言爲二所
T2217_.59.0581c13: 入門一也。意行者入二三密門一而住レ心也。爲言
T2217_.59.0581c14: 範義云。眞言者。梵云二＊漫荼羅一。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_.59.0581c16: 心也。意入二＊漫荼羅一之住心也。爲言例如二
T2217_.59.0581c17: 入漫荼羅具縁品一也。問。＊若住心爲二能入一
T2217_.59.0581c18: 者。釋二此心一云。所謂衆生自心品。即是一切
T2217_.59.0581c19: 智智文非レ指二所入一切智果一耶。答。此心有二
T2217_.59.0581c20: 二義一。若約二本有本覺一是所入一切智果也。若
T2217_.59.0581c21: 約二修生始覺一亦能入續生心品也。大經要義
T2217_.59.0581c22: 第二云。謂住心者顯三能住二於所住心一。故住
T2217_.59.0581c23: 之一字通二能所一也。縁盧故名レ心文尋云。今此
T2217_.59.0581c24: 心者可限二六大中識大三密中意密一乎。答。
T2217_.59.0581c25: 且依二一意一通二三密六大一歟。問。疏釋二此心一
T2217_.59.0581c26: 云。所謂衆生自心品即是一切智智文既云二
T2217_.59.0581c27: 心品一。又云二智智一。豈非二三六隨一一耶。如何。
T2217_.59.0581c28: 答。今宗意於二顯乘一心無相理一談二六大本有
T2217_.59.0581c29: 義一。是當宗超絶之談也。顯宗於二色心隨一
T2217_.59.0582a01: 之心一論二能求所求二菩提心一。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: 心局二識大一者。於二顯乘一心一論二六大一而彼六
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。故知菩提心通二三密六大一也。問。
T2217_.59.0582a06: 若爾通二三六一證安在乎。答。戒序釋二所求菩
T2217_.59.0582a07: 提心一云。三密四曼四種法身也云云所求既
T2217_.59.0582a08: 通二三密一能求何局二識大一耶。能所一體故。故
T2217_.59.0582a09: 䟽下云。唯是心自證レ心心自覺一心文大師指
T2217_.59.0582a10: 事云。心自證レ心心自覺一心文又別本即身義
T2217_.59.0582a11: 出二菩提心體一云。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_.59.0582a13: 有情命＊阿者識大也。可レ思レ之。問。若爾者
T2217_.59.0582a14: 五大又可レ有二縁慮義一乎。答。云レ爾何失。三
T2217_.59.0582a15: 摩耶身既有情也。身語二密又有二斷惑證理
T2217_.59.0582a16: 功一別本即
身義		　又菩提心局二識大一者違二經彼法少
T2217_.59.0582a17: 分都無可得之文一。菩提心外無二七微合成
T2217_.59.0582a18: 法一故。問。三界唯心之義顯乘盛談也。雖レ然
T2217_.59.0582a19: 色法勿レ爲二能求體一乎。答。彼縁起色法歸二一
T2217_.59.0582a20: 心本一云二三界唯心一。今不レ爾。唯心本源性所
T2217_.59.0582a21: 色心法然本有也。豈同レ彼矣
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。離心無二修行之義一。故擧レ心省レ行爲二一
T2217_.59.0582a24: 品目一也文意云。顯二發心即到義一云レ兼二修行一
T2217_.59.0582a25: 歟。修眞言門非二發心即到一故。爲言　中川抄
T2217_.59.0582a26: 云。私案入義兼二修入一者入二修眞言門一故。住
T2217_.59.0582a27: 義兼レ行能住二其心一眞言行故文私云。今教五
T2217_.59.0582a28: 轉成佛中修行唯局二第二句一。故即心具二萬行一
T2217_.59.0582a29: 文入住義廣通二五轉一故從レ因至レ果以二無所
T2217_.59.0582b01: 住一而住二其心一文　住既通　五轉
入亦可爾也		　故云入住義
T2217_.59.0582b02: 兼二修行一也
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_.59.0582b05: 者文今疏文同二此經一。但四五爲レ異耳。上二句
T2217_.59.0582b06: 約レ表立レ名下二依レ遮受レ稱也。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。眞謂眞實顯レ非二虚妄一。如謂如常表レ無二
T2217_.59.0582b09: 變異一文
T2217_.59.0582b10: 龍樹釋論謂之祕密號者。智論三十八云。佛
T2217_.59.0582b11: 法中有二二諦一。一者世諦二者第一義諦。爲二世
T2217_.59.0582b12: 諦一故説レ有衆生一。爲二第一義諦一故説三衆生無二
T2217_.59.0582b13: 所有一。復有二二種一。有二知名字相一有二不知名字
T2217_.59.0582b14: 相一。譬如下軍立二密號一有二知者一有中不レ知者上文
T2217_.59.0582b15: 大師釋二此文一云。所謂密號名字相等義眞言
T2217_.59.0582b16: 教中分明説レ之文疏家又取二文意一云二祕密號一
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。謂諸菩薩獲得如レ是持二自在一。由二此自在
T2217_.59.0582b20: 加被一能除二有情災患一。諸眞言句令下彼章句一
T2217_.59.0582b21: 悉皆第一神驗上無二所唐捐一能除二種種災患一。
T2217_.59.0582b22: 是名二菩薩呪陀羅尼一文
T2217_.59.0582b23: 此品統論經之大意者。鈔云。或以二此品一即
T2217_.59.0582b24: 爲二當經之序品一。如二華嚴一。故疏云二經之大意一
T2217_.59.0582b25: 取意或云。此經住心品即説二無相菩提心至極
T2217_.59.0582b26: 果體一正宗之本也。不レ同二常途序品一。三段即
T2217_.59.0582b27: 三密也。又横竪無礙序正不二也。可レ思レ之。
T2217_.59.0582b28: 開題云。今此經且約二三部一而釋。初如是等序
T2217_.59.0582b29: 分者當二身密一即佛部。示二身無盡藏一故。次爾
T2217_.59.0582c01: 時世尊至二屬累終一是語密即蓮華部。現二語無
T2217_.59.0582c02: 盡藏一故。信受等文是意密即金剛部。示二意
T2217_.59.0582c03: 無盡藏一故。序正雖レ異祕妙是一。身語不同平
T2217_.59.0582c04: 等無レ異文私云。如實知自心a字本不生云二
T2217_.59.0582c05: 祕妙是一一。入我我入三三平等云二平等不異一
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: 知見在二一切衆生相續中一法爾成就無二缺減一。
T2217_.59.0582c09: 以下於二此眞言體相一不中如レ實覺上故名爲二生死
T2217_.59.0582c10: 中人一。若能自知自見時即名二一切知者一切
T2217_.59.0582c11: 見者一。是故如レ是知見非三佛自所二造作一亦非三
T2217_.59.0582c12: 他所二傳授一也文又一本即身義云。謂悟二衆生
T2217_.59.0582c13: 自心即是一切智智一而如二實覺知自心本有
T2217_.59.0582c14: 祕密莊嚴藏一云二究竟即身成佛一也取意私云。
T2217_.59.0582c15: 或本有菩提心云二自心品一即第八識也。故摩
T2217_.59.0582c16: 訶衍論云。一切衆生皆有二本覺一文或指二眞
T2217_.59.0582c17: 如一云二自心品一即第九識。故起信論云。一切
T2217_.59.0582c18: 衆生悉有二眞如一文且依二初義一五轉中初a字
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。即字顯二發心即
T2217_.59.0582c21: 到義一也。如實了知兼二行證入三字義一歟。依二
T2217_.59.0582c22: 後義一者第九唵摩羅中因義也。此識即法界
T2217_.59.0582c23: 體性智故云二即是一切智智一也。圓鏡力故實
T2217_.59.0582c24: 覺智文有二二義一。謂阿閦大圓大日大圓也。可
T2217_.59.0582c25: レ思レ之。又或人云。六道輪迴衆生汎爾起二善
T2217_.59.0582c26: 惡無記等三性心一也。煩惱妄心本輪圓具徳
T2217_.59.0582c27: 故。又衆生自心品者准二密嚴院釋一。＊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。准二大師釋一竪有二十重淺深一横示二塵數廣
T2217_.59.0583a01: 多一矣
T2217_.59.0583a02: 自心發菩提等者。此中自心等四句如レ次a
T2217_.59.0583a03: @aa@ma@h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。如レ次又東南西北中次
T2217_.59.0583a05: 第也。所謂自心發菩提者發二a字不生信智一。
T2217_.59.0583a06: 初a字菩
提心義也		　發此不生智一者一切所作心無著
T2217_.59.0583a07: 相一。以二此無住心一所レ修慈悲行是不生智上徳
T2217_.59.0583a08: 故云二即心具萬行一第二@a字菩
提行義也		　即心者指二上
T2217_.59.0583a09: 自心一。即字皆流二下心一。然見二此不生際一如レ實
T2217_.59.0583a10: 知二自心一即心成二等正覺一也第三暗字證
菩提義也		　心合二
T2217_.59.0583a11: 不生性一寂靜安樂故即心證二大涅槃一。第四惡字
入涅槃義
T2217_.59.0583a12: 也心具二上不生四徳一故發起方便一憐愍心
T2217_.59.0583a13: 徹二骨體一建立衆生一也。此不生性即智所依
T2217_.59.0583a14: 所住故即心嚴淨佛國一也。第五惡字方便
具足智義也		　以二
T2217_.59.0583a15: 此五字究竟覺一爲二顯得即身成佛一矣。於二此
T2217_.59.0583a16: 文一又有二大事一。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a@m字即是成無上菩
T2217_.59.0583a19: 提。次@a字是菩提之行。次a@h字即是大涅槃
T2217_.59.0583a20: 文東因
義也		大師三密觀云。因･行･證･入･方便用二此
T2217_.59.0583a21: 五位一相二當五佛一時。臺實爲レ因外花佛爲二行･
T2217_.59.0583a22: 證･入･方使一以二此義一可レ言。内實爲レ因外花爲
T2217_.59.0583a23: レ果。若違二此意一不レ得レ名二大悲胎藏妙法蓮華一。
T2217_.59.0583a24: 一行禪師以天台義爲二誠證一既違二其義一。寧
T2217_.59.0583a25: 可二依憑乎。瑜伽中臺上佛爲二第九奄摩羅
T2217_.59.0583a26: 識一。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。若不許二華臺爲因花葉爲レ果
T2217_.59.0583a28: 之義一即不レ得二胎藏蓮華之名一。謂彼華未レ敷
T2217_.59.0583a29: 時名二胎藏蓮華一。然此胎藏位唯有二花實一是
T2217_.59.0583b01: 因。後開敷時成二花葉一是果也。意指二今時開
T2217_.59.0583b02: 敷之葉一云レ果先來本有之臺實爲レ因也爲言
T2217_.59.0583b03: 一行心亦就二開敷蓮一見二其臺與レ葉勝劣一也。
T2217_.59.0583b04: 問。若爾二師終相違歟。如何。答。三密觀既
T2217_.59.0583b05: 云二因果逆順重重無盡一存二東因義一歟。又疏
T2217_.59.0583b06: 中從レ内向レ外作二三句一時。中＊臺爲二菩提心
T2217_.59.0583b07: 爲因句一。准知五轉時何不二中爲因矣。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。從因至果皆不レ離二自
T2217_.59.0583b10: 心一。因亦是自心果亦是自心。心即菩提故云二
T2217_.59.0583b11: 皆以等一。此因果義通二本有修生因果一歟。二
T2217_.59.0583b12: 義倶無二住著一而住二＊阿字不生心一。故云二皆以
T2217_.59.0583b13: 無所住而住其心一也。或云。從因至果義不
T2217_.59.0583b14: レ同二顯乘次第修行一。而不行而行不到而到故
T2217_.59.0583b15: 云二皆以無所住而住其心一也因者初a。果者
T2217_.59.0583b16: 第五A+uH。擧二初後一顯二中間一歟。或初二因後三
T2217_.59.0583b17: 果歟。抄第二云。又此中有二六箇心字一。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_.59.0583b20: 明二能住人及所住心一。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二所住體一。且約二十住
T2217_.59.0583b23: 心一者第一迷心第十悟心中間八通レ二矣取
T2217_.59.0583b24: 意
T2217_.59.0583b25: 入眞言門略有三事等者。問。三密同入修
T2217_.59.0583b26: 要門。何但云二入眞言門一耶。答。入理方便
T2217_.59.0583b27: 教爲レ本故。故十住心論云。且就二語密一顯示
T2217_.59.0583b28: 法曼荼羅心一文或口業兼二餘二餘不レ爾故。故
T2217_.59.0583b29: 法華玄嘉祥云。口業具二三業一。動舌身業發聲
T2217_.59.0583c01: 口業經レ意意業。身通二身意一。意唯意業文或三
T2217_.59.0583c02: 業中心爲レ主故。故般若寺抄云。其三業中
T2217_.59.0583c03: 以レ心爲レ主。隨レ心分別身口作業一。隨レ心引導
T2217_.59.0583c04: 伴二二業一。故云二入眞言門住心品一文問。一切
T2217_.59.0583c05: 眞言行者必具足三密一可二成佛一耶。答。然也。
T2217_.59.0583c06: 故雜問答云。若三中一闕即不レ能レ至二平等
T2217_.59.0583c07: 處一。如二車一闕都無所到一。是即三平等義也文
T2217_.59.0583c08: 問。菩提心論云。住レ法但觀二菩提心一文非三唯
T2217_.59.0583c09: 依二意密一耶。又密嚴院釋云。顯非二智觀一不二
T2217_.59.0583c10: 成佛一。密唯誦二呪亦成佛文如何。答。菩提心
T2217_.59.0583c11: 論文對二若無勢力廣増益一云二但觀菩提心一。
T2217_.59.0583c12: 又云二佛説此中具萬行一。何限二意密一耶。故菩
T2217_.59.0583c13: 提心論云。當三須具修二三密行一文次先徳釋者
T2217_.59.0583c14: 彼會云。正成佛之時必定三密相應即身成
T2217_.59.0583c15: 佛。彼依二二行一行等一成佛者是非二正成佛之
T2217_.59.0583c16: 時一。亦由下修二餘二行一不思議加持力上故＊忽出
T2217_.59.0583c17: 生餘二密行等一三密具足即身成佛也文
T2217_.59.0583c18: 一者身密門等者。菩提心論云。所レ言三密者。
T2217_.59.0583c19: 一身密者如下結二契印一召請聖衆上是也。二語
T2217_.59.0583c20: 密者如下密誦眞言一令四文句了了分明無乙謬
T2217_.59.0583c21: 誤甲也。三意密者如下住二瑜伽相應白淨月圓
T2217_.59.0583c22: 滿一觀中菩提心上也文下當廣説者指二具縁品所
T2217_.59.0583c23: 説一歟
T2217_.59.0583c24: 行者以此三方便等者。疏十四云。當レ知眞言
T2217_.59.0583c25: 行者但以二方便一自淨二其心一。＊若三業清淨當下
T2217_.59.0583c26: 於二是中一自得中明了而自覺悟上也文又第七云。
T2217_.59.0583c27: 謂自持二眞言手印一想二於本尊一。以二專念一故能
T2217_.59.0583c28: 見二本尊一。本尊者即是眞實之理也。非下但見二
T2217_.59.0583c29: 本尊一而已上。又如レ實觀三我之即同二本尊一。故名二
T2217_.59.0584a01: 眞實一也文今案行者手結二印契一口誦二眞言一意
T2217_.59.0584a02: 觀二本尊一種子三形
尊形住心		時。斷淨身口意煩惱不淨一
T2217_.59.0584a03: 故。云二自淨三業一。又以二此印言等驚覺諸佛一
T2217_.59.0584a04: 故。聖衆皆來加持護念行者一故。云二即爲如
T2217_.59.0584a05: 來三密之所加持一也。凡今教意＊若別行＊若
T2217_.59.0584a06: 大法最前用二淨三業印言一此意。以二三密方
T2217_.59.0584a07: 便淨二行者麁動之三業一成二本尊微細三密一。
T2217_.59.0584a08: 是三平等義。故儀軌云。三業常轉已成二三
T2217_.59.0584a09: 密門一文所謂所成三密凡聖別能造六大因
T2217_.59.0584a10: 果是同。六大無礙故凡夫麁動三業成二諸佛
T2217_.59.0584a11: 微細三密一也。依之檜尾口決云。先成就者
T2217_.59.0584a12: 三密微細。我三密麁礦。雖二麁細別一同五大所
T2217_.59.0584a13: 成。如來及我五大不レ離倶遍二虚空。法性平等
T2217_.59.0584a14: 故我心佛心衆生心無別也取意
T2217_.59.0584a15: 能於此生滿足地波羅蜜等者。十地修二十波
T2217_.59.0584a16: 羅蜜行一故云二地波羅蜜一也。故祕藏記云。十
T2217_.59.0584a17: 波羅蜜者於二十地中一地地修地地圓滿也文
T2217_.59.0584a18: 今教一生即身頓證二十地功徳一故。云二此生滿
T2217_.59.0584a19: 足一也。不レ同三顯教三僧祇間修二十度行一。故
T2217_.59.0584a20: 云二不復經歴劫數等一矣。今文以二十地一盡二諸
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_.59.0584a24: 弗。有二菩薩摩訶薩一。初發意時行二六波羅密一
T2217_.59.0584a25: 上二菩薩位一得二阿毘跋致地一。舍利弗。有二菩薩
T2217_.59.0584a26: 摩訶薩一。初發心時便得二阿耨多羅三藐三菩
T2217_.59.0584a27: 提轉二法輪一與二無量阿僧祇衆生一作レ益厚已
T2217_.59.0584a28: 入二無餘涅槃一。是佛般涅槃後餘法若住一劫
T2217_.59.0584a29: 若減二一劫一。舍利弗有二菩薩摩訶薩一初發意時
T2217_.59.0584b01: 與二般若波羅蜜一相應與二無數百千億菩薩一
T2217_.59.0584b02: 從二一佛國至二一佛國一爲淨二佛國土一故文私
T2217_.59.0584b03: 云。以二此二菩薩文一證下上此生滿足人有二頓
T2217_.59.0584b04: 漸二類一及成二五轉成佛一有中二機上也。問。此
T2217_.59.0584b05: 中第一菩薩因位行既六度也。何成一三密行
T2217_.59.0584b06: 義一。第二菩薩果後入涅槃也。豈順二法身常住一
T2217_.59.0584b07: 乎。答。謂於二三密行一有二事理六度一。六度印
T2217_.59.0584b08: 言六種微供等也。又眞言菩薩修一理六度一。雜
T2217_.59.0584b09: 問答五重結護等其説分明者歟。又一生成
T2217_.59.0584b10: 佛者證二四種法身一。故其中變化身有二縁謝即
T2217_.59.0584b11: 滅徳一。然即事而眞故不レ同二如常八相一歟。此
T2217_.59.0584b12: 等皆隨義轉用之意矣。又智論中此三菩提
T2217_.59.0584b13: 類二神通乘一。非二眞宗一則何有二此理一。但擧二二菩
T2217_.59.0584b14: 薩一爲レ成二今宗一生二生義一故問答中以二此
T2217_.59.0584b15: 二菩薩一爲二一生二生證一矣。第三菩薩今教無
T2217_.59.0584b16: 用故且不レ取レ之。當知今疏此生滿足地波羅
T2217_.59.0584b17: 蜜亦含二二義一歟。於二十度一有漸次頓證一故。故
T2217_.59.0584b18: 祕藏記云。眞言菩薩或十六三昧一一次第
T2217_.59.0584b19: 等證或與得二一三昧一共十六同時證文又菩
T2217_.59.0584b20: 提心論云。若纔見者即名見二眞勝義諦一。十地
功徳
T2217_.59.0584b21: 漸次證故
云纔見		　若常見者則入二菩薩初地一文十地功
徳同時
T2217_.59.0584b22: 證故云
常見		　可レ悉レ之
T2217_.59.0584b23: 龍樹以爲如人遠行等者。智論三十八云。
T2217_.59.0584b24: 所牒經文如上引。但
終句國土云世界		　釋曰。有二三種菩薩一。利根
T2217_.59.0584b25: 心堅。未發心前久來集諸無量福徳智惠一。是
T2217_.59.0584b26: 人遇レ佛聞二是大乘法一發二阿耨多羅三藐三菩
T2217_.59.0584b27: 提心一即時行二六波羅蜜入二菩薩位一得二阿鞞
T2217_.59.0584b28: 跋致地一。所以者何。先集二無量福徳一利根心
T2217_.59.0584b29: 堅。從佛聞レ法故。譬如二遠行一。或有二乘レ羊而去一。
T2217_.59.0584c01: 或有二乘レ馬而去一。或有二神通去者一。乘レ羊者久
T2217_.59.0584c02: 久乃到。乘レ馬差速。乘二神通一者發レ意頃便到。
T2217_.59.0584c03: 如レ是不得レ言二發レ意間云何得到。神通相爾。
T2217_.59.0584c04: 不應レレ生レ疑菩薩亦如レ是。發二阿耨多羅三藐
T2217_.59.0584c05: 三菩提一時即入二＊菩薩位一。有二菩薩一初發レ意。
T2217_.59.0584c06: 初雖二心堅後雜二諸惡一。時時生レ念我求二佛道一。
T2217_.59.0584c07: 以二諸功徳一迴向阿耨多羅三藐三菩提一。是人
T2217_.59.0584c08: 久久無量阿僧祇劫或至或不レ至。先世福徳
T2217_.59.0584c09: 因縁薄而復鈍根心不二堅固一。如二乘レ羊者一。有
T2217_.59.0584c10: 人前世少有二福徳一利根發心漸漸行二六波羅
T2217_.59.0584c11: 蜜一。若三若十若百阿僧祇劫得二阿耨多羅三
T2217_.59.0584c12: 藐三菩提一。如三乘レ馬者必有二所到一。第三乘二神
T2217_.59.0584c13: 通一者如二上説一。是三種發心一者罪多福少。二
T2217_.59.0584c14: 者福多罪少。三但行二清淨一。福徳清淨有二二
T2217_.59.0584c15: 種一。一者初發心時即得二菩薩道一。二者小住供
T2217_.59.0584c16: 養十方諸佛一通達菩薩道一故入二菩薩位一。即
T2217_.59.0584c17: 是阿毘跋致地○次復菩薩大厭二世間一。世間
T2217_.59.0584c18: 已來常好二眞實一惡二於欺誑一。是菩薩亦利根堅
T2217_.59.0584c19: 心久集二無量福徳智惠初發心時便得二阿
T2217_.59.0584c20: 耨多羅三藐三菩提一即轉二法輪一度二無量衆
T2217_.59.0584c21: 生一入二無餘涅槃一○次復菩薩亦利根心堅。久
T2217_.59.0584c22: 集レ福發心即與二般若波羅蜜一相應○等文論
T2217_.59.0584c23: 中先擧二經三菩薩中初菩薩一作二羊馬神三喩一。
T2217_.59.0584c24: 羊馬法説經中雖レ無論中更擧以初菩薩一合二
T2217_.59.0584c25: 神通一也。云二如上説一是也。其下三種發心者。
T2217_.59.0584c26: 初二發心類二羊馬一。論所説二菩薩。第三經所
T2217_.59.0584c27: レ明第一菩薩也。此中亦分二二種一。如文可レ見。
T2217_.59.0584c28: 後再云二次復薩一者如レ次經中第二第三菩
T2217_.59.0584c29: 薩也是猶神通中菩薩也。論中且約レ初擧二三
T2217_.59.0585a01: 喩一而顯レ通二後二一歟。問。初二菩薩雖レ云二利
T2217_.59.0585a02: 根一猶云二久集無量福智一。非二是頓證人一。又初
T2217_.59.0585a03: 菩薩云二遇佛聞是大乘一。可二大品經一。＊若爾何
T2217_.59.0585a04: 以二此二菩薩一爲二即身頓成證一乎　答。既云二
T2217_.59.0585a05: 未發心前指二宿善一云二久集福徳智一也。故疏
T2217_.59.0585a06: 第四云。若諸衆生未下曾於二過去無量佛所一久
T2217_.59.0585a07: 種善根上於二此祕密乘一未曾修習一則造次聞
T2217_.59.0585a08: レ之不レ能二信受一文次聞是大乘者。大品本具二
T2217_.59.0585a09: 顯密一。神通人聞二秘密般若一也。或又指二秘密
T2217_.59.0585a10: 乗一歟。猶如三楞伽經云二我乘大乘無上法一矣。
T2217_.59.0585a11: 大師住心論云。牛羊等車徐進必經二三大無
T2217_.59.0585a12: 數劫一。神通寶輅凌二虚空一速飛一生之間必至二
T2217_.59.0585a13: 所詣一文
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&MT02594;坊草之
T2217_.59.0585a16:   金剛資頼瑜生年四
十九歳
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: 約二已開門一爲二阿難我一。若爾阿難非二大日侍
T2217_.59.0585a24: 者一。何稱二我聞一。阿闍梨云。約二法界通開義一無二
T2217_.59.0585a25: 其妨難一文又云。此經我聞或云金剛薩埵之
T2217_.59.0585a26: 我非二阿難之我一者此説未レ詳。私謂。毘盧
T2217_.59.0585a27: 遮那對二於聲聞一。何非二阿難我一耶。示二明文一
T2217_.59.0585a28: 佛心經下卷有下毘盧遮那對告阿難一之文上。
T2217_.59.0585a29: 煩故不二具引一。既有二對告文一。何故非二阿難之
T2217_.59.0585a30: 我一耶但世學者未見此文
守株費見而已云云		　開題有二三釋一。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: 三法爾有二無人増減一云云私云。准二諸經例一且
T2217_.59.0585b03: 以二金剛手一云レ爲二結集者一也。　故六度經以二
T2217_.59.0585b04: 總持藏一爲二金剛手受持一。祕藏記爲二結集者一
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: 藏一普賢是守護經説。又顯教中説云。佛滅度
T2217_.59.0585b08: 後普賢･文殊菩薩率二阿難一於二鐵圍山間一結
T2217_.59.0585b09: 集諸經一。是即總。守護經所説別耳云云此釋
T2217_.59.0585b10: 以一阿難一而似レ爲二顯密五藏通結集者一矣。若
T2217_.59.0585b11: 約二結集伴一通二阿難一歟。若依二結集主一者金剛
T2217_.59.0585b12: 手也。故安然釋云。若約二結集主一者是金剛
T2217_.59.0585b13: 手。若約二結集伴一者亦通二阿難一也云云又智證
T2217_.59.0585b14: 口決云。約二法界通開レ義一者此意歟。又准二開
T2217_.59.0585b15: 題説藏記文一唯金剛手結集也。既云二顯教中一
T2217_.59.0585b16: 依二智論等説一歟。彼論云。迦葉･阿難於二王舍
T2217_.59.0585b17: 城一結集三藏一爲二聲聞藏一。文殊･阿難於二鐵圍
T2217_.59.0585b18: 山一集二摩訶衍一爲二菩薩藏一文此論摩訶衍者但
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。全非二阿難傳持一也。若爾何撿二六度
T2217_.59.0585b21: 經明文一撿二佛心經一説一遮二金薩結集義一。況
T2217_.59.0585b22: 對告人未二必結集者一。恐似二守株費智一耳。但
T2217_.59.0585b23: 祕藏記總別釋是於二前四藏一作二總別一也。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。從二大日如來一受二金剛杵一之故名二金剛
T2217_.59.0585b26: 手一文奧州得一於二眞言宗一擧二十一箇未決一中
T2217_.59.0585b27: 結集者疑云。大＊毘盧遮那經初云二如是我
T2217_.59.0585b28: 聞一。今疑此經釋迦如來滅度後八百年時＊毘
T2217_.59.0585b29: 盧遮那自對二普賢執金剛手等一而説。爾時阿
T2217_.59.0585b30: 難迦葉等久已滅度。誰言二我聞一。若言二龍樹
T2217_.59.0585c01: 菩薩結集一者復從レ毘＊盧遮那佛口一傳二普賢一。
T2217_.59.0585c02: 從二普賢一傳二龍樹一。如何龍樹稱二我聞一。若言二普
T2217_.59.0585c03: 賢我聞一者不レ爾。普賢菩薩非三二乘凡夫肉眼
T2217_.59.0585c04: 所二能見一。何交雜人間一結集云云或決云。今經
T2217_.59.0585c05: 者法界宮之説無指二年月一。而疑者龍樹菩
T2217_.59.0585c06: 薩出時以爲二説經之時一出二阿難･迦葉一生レ疑。
T2217_.59.0585c07: 是大過也。又龍樹結集不レ足レ起レ言。如是我
T2217_.59.0585c08: 聞是金剛手語也。開題云。vajrasadva之語也。
T2217_.59.0585c09: 我金剛＊薩埵從二大日尊一聞也文又云。通二阿
T2217_.59.0585c10: 難一。胎藏釋迦院烈座故專可二結集一也。又二
T2217_.59.0585c11: 乘凡夫不レ見二普賢一者。普賢觀經説二四衆八
T2217_.59.0585c12: 部得見二普賢一。可レ悉レ之云云私云。八百年龍樹
T2217_.59.0585c13: 出時是閻浮流布之時代也。非二正説之時一。故
T2217_.59.0585c14: 義訣云。經篋廣長如レ床厚四五尺有二無量
T2217_.59.0585c15: 頌一云云正説時豈有二經篋一乎。故知金剛＊薩
T2217_.59.0585c16: 埵結集文龍樹誦出也。斯則當二于楞伽所説
T2217_.59.0585c17: 如來懸記之時一。非三啻害二密藏宗旨一亦闇違二
T2217_.59.0585c18: 顯經明文一矣。言二交雜人間結集一者智度論
T2217_.59.0585c19: 釋二顯結集一云。佛滅度後文殊･彌勒等諸大
T2217_.59.0585c20: 菩薩亦將二阿難一集二此摩訶衍一取意文殊彌勒
T2217_.59.0585c21: 等既與二阿難一倶而結集。局二普賢一何懷レ疑。若
T2217_.59.0585c22: 不レ許者又顯經結集同レ疑
T2217_.59.0585c23: 經初五義等者。抄云。如來説法有二五成就言
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。此釋以二通序
T2217_.59.0585c28: 五成就一爲二五義一歟。疏既經初五義釋下而
T2217_.59.0585c29: 成下加二通序一之旨上。若五義非二五成一者何作二此
T2217_.59.0586a01: 釋一耶。故抄釋二五成就一畢般若燈論亦有二六
T2217_.59.0586a02: 義一文既六成云二六義一。五義應二是五成一矣。或
T2217_.59.0586a03: 又直就レ經釋二五成義一。非レ釋二疏五義文一歟。故
T2217_.59.0586a04: 直牒二經文一不レ云二疏云一。可レ悉レ之又義云。以二
T2217_.59.0586a05: 五字義一爲二五義一非二五成一也。次下文如二智論
T2217_.59.0586a06: 中廣明一文然撿二智論一於二如是我聞一時文一
T2217_.59.0586a07: 作二五語三句釋一。故智論第一云。如是我聞一
T2217_.59.0586a08: 時。問曰。佛經何以故初稱二如是語一。答曰。佛
T2217_.59.0586a09: 法大海信爲二能入一智爲二能度一。如是者即是
T2217_.59.0586a10: 信也。我者佛弟子等。雖レ知二無我一隨二俗法一
T2217_.59.0586a11: 説レ我非二實我一也。聞者非二耳根一。非二耳根一能
T2217_.59.0586a12: 聞レ聲。亦非二耳識一亦非二意識一。是聞レ聲事從二多
T2217_.59.0586a13: 因縁一生。一者。問曰。佛法中數等法實無。陰･
T2217_.59.0586a14: 界･入所レ不レ攝故。何以言レ一。答曰。隨二世俗一故
T2217_.59.0586a15: 有レ一。時者。有人言。一切天地好醜皆以レ時
T2217_.59.0586a16: 爲因。略説二如是我聞一時五字別義一竟文私
T2217_.59.0586a17: 云。雖レ有二六字一合二如是一爲二信一義一。故云レ爾
T2217_.59.0586a18: 也。既智論説分明。定知五義非二五成就一也。所
T2217_.59.0586a19: 以一時已上讓二智論一薄伽梵已下牒釋故。私
T2217_.59.0586a20: 更加二一解一云。通序六句中前五句云二五義一
T2217_.59.0586a21: 歟。今所レ牒如是乃至法界宮文六句中五句
T2217_.59.0586a22: 有レ之故。故准二智論文一説二六成就一。開二信與聞一
T2217_.59.0586a23: 而爲レ二故文良賁仁王經疏云。今依二智論一總
T2217_.59.0586a24: 説二六義一。一者信成。二者聞成。三者時成。四者
T2217_.59.0586a25: 主成。五者所成。六者衆成略抄寶師涅槃疏
慈覺教王疏同之		　故
T2217_.59.0586a26: 知五義者六義中前五義也。但衆成就不レ讓二
T2217_.59.0586a27: 智度一者。衆成中又綺二所成一而文不二一純一故
T2217_.59.0586a28: 且除レ之歟。重意云。五字爲二五義一可レ爲二正
T2217_.59.0586a29: 説一。智論略説如是我聞一時五字別義竟之
T2217_.59.0586b01: 文分明故別本云如是我聞一時
五種各各義略説竟文		　但至二覺苑良賁
T2217_.59.0586b02: 釋一者。慈覺教王疏云。今謂諸師雖下依二智論一
T2217_.59.0586b03: 總説二六義上未レ明二所據一。今記二論意一令レ易レ可
T2217_.59.0586b04: レ知。然案二智論一。如是我聞一時牒爲二一段一開
T2217_.59.0586b05: 爲二五種一結爲二三句一。謂一如是二我三聞四
T2217_.59.0586b06: 一五時。是爲二五語一。如是爲レ一我聞爲レ二一
T2217_.59.0586b07: 時爲レ三。是爲二三句一。聞即我聞一是時數故。
T2217_.59.0586b08: 故結爲二三句一也。但論旨難レ尋。依順先聖一且
T2217_.59.0586b09: 明二句數一文
T2217_.59.0586b10: 阿闍梨云者。或金剛智歟。疏主詞故。或善
T2217_.59.0586b11: 無畏也。記者詞故。暹僧都義云。善無畏云云
T2217_.59.0586b12: 或云。疏第五云。阿闍梨言。少時嘗因二重病一
T2217_.59.0586b13: 困絶二神識一往詣冥司一文此無畏御事也。故所
T2217_.59.0586b14: 所阿闍梨者無畏也。經文牒釋之外加二因縁
T2217_.59.0586b15: 由來等別説一之時置二此言一歟。大日經供養法
T2217_.59.0586b16: 卷云。右阿闍梨所集大毘＊盧遮那成佛神變
T2217_.59.0586b17: 加持經中供養儀式具足竟。傳度者頗會レ意
T2217_.59.0586b18: 文　不思議疏下云。右阿闍梨已下翻譯家語
T2217_.59.0586b19: 也。此中阿闍梨者聖者文殊師利也文准二此
T2217_.59.0586b20: 釋一可レ指二金剛智一歟
T2217_.59.0586b21: 大本有十萬偈等者。開題云。此經總有二三本一。
T2217_.59.0586b22: 一法爾常恒本。諸佛法曼荼羅是也。二分
T2217_.59.0586b23: 流廣本。龍猛所二誦傳一十萬頌經是也。三略
T2217_.59.0586b24: 本。有二三千頌一。雖二頌文三千一經卷七軸也文
T2217_.59.0586b25: 別本云。二分流本金剛
手所誦傳十萬頌是也文		　都部陀羅尼目云。依二
T2217_.59.0586b26: 毘＊盧遮那成道經一。大本十萬偈可レ有二三百
T2217_.59.0586b27: 卷經一。唐國所レ譯略本七卷文疏下云。然此經
T2217_.59.0586b28: 流布閻浮提一略有二十萬偈一。若十佛刹微塵大
T2217_.59.0586b29: 衆各各廣演身口意差別法門一則無二限量一文
T2217_.59.0586c01: 私云。今文大本者。非二分流大本中大本一。分
T2217_.59.0586c02: 流中廣本故云二大本一歟。下略有二十萬一者。望二
T2217_.59.0586c03: 常恒本一故云レ略歟海雲記云。此經梵筴有二
T2217_.59.0586c04: 三本一。廣本十萬偈。若依二梵本一具譯可レ有二三
T2217_.59.0586c05: 百餘卷已來一。廣本在二西國一不レ到二此土一。梵本
T2217_.59.0586c06: 經略本四千偈。更有二略本一二千五百偈。中天
T2217_.59.0586c07: 竺國大阿闍梨集令レ持。所傳者四千偈經文
T2217_.59.0586c08: 今經序云。大本十萬頌梵方祕而密藏。今所
T2217_.59.0586c09: レ譯者二千五百頌云云私云。開題三本與二記
T2217_.59.0586c10: 三本一是殊。開題常恒本疏下文廣演身口意
T2217_.59.0586c11: 差別法門則無限量云云指レ此歟。然記中四
T2217_.59.0586c12: 千偈幷二千五百本疏中全所レ不レ見也。又
T2217_.59.0586c13: 經序略本雖レ同記一本一亦背二疏文一耳
T2217_.59.0586c14: 傳法聖者等者。開元録第九云。大毘＊盧遮那
T2217_.59.0586c15: 神變加持經七卷第七一卷
是念誦法		　沙門輸波迦羅。唐
T2217_.59.0586c16: 言二善無畏一。曩時沙門無行西遊天竺一。學畢
T2217_.59.0586c17: 言レ歸迴至二北天一無幸而卒。所レ持梵本有二勅
T2217_.59.0586c18: 迎還レ北在二西京華嚴寺一。取掌無畏與二沙門
T2217_.59.0586c19: 一行一於レ彼簡得數本梵經一。還遂爲二沙門一
T2217_.59.0586c20: 行一譯二大毘＊盧遮那經一。其經具足梵文有二十
T2217_.59.0586c21: 萬頌一。今所レ出者撮二其要一取レ最。沙門寶月譯
T2217_.59.0586c22: 語沙門一行筆受云云十萬偈中取レ要爲二三
T2217_.59.0586c23: 千頌一。今七卷經是也。故開題云。頌文三千
T2217_.59.0586c24: 經卷七軸文理實三千頌應二是前六卷一。第七
T2217_.59.0586c25: 卷於二六卷中一撰出供養儀軌一故。故開題云。
T2217_.59.0586c26: 此經一部七卷。就レ中前六卷有二三十一品一文
T2217_.59.0586c27: 又海雲記云。依二梵本一譯成二六卷一。又總集二一
T2217_.59.0586c28: 部教一持念次第共成二一卷一成二七卷一共成二一
T2217_.59.0586c29: 部一云云但密抄中此經七卷三十一品者。七卷
T2217_.59.0587a01: 在二三十一品之内一故云レ爾。若前六卷外更
T2217_.59.0587a02: 存二第七卷一者。應レ云二此經七卷三十六品一。故
T2217_.59.0587a03: 知第七卷是六卷所攝也。問。傳法聖者誰
T2217_.59.0587a04: 人耶。答。准下録中今經梵本無畏從二無行一相
T2217_.59.0587a05: 承上。傳法聖者指二無行一歟。或龍智金剛智等
T2217_.59.0587a06: 歟。其故開題中十萬頌。或云二龍猛誦出一或
T2217_.59.0587a07: 云二金剛智誦傳一。既彼二聖誦傳是分流廣
T2217_.59.0587a08: 本。故知今三千頌龍智金剛智等取二其要一歟。
T2217_.59.0587a09: 又十萬頌雖レ云二龍猛誦傳一亦不レ妨二金剛手一。
T2217_.59.0587a10: 准知三千頌通二龍猛一歟。問。龍猛誦出未審。
T2217_.59.0587a11: 大日經序云。北天竺國勃嚕羅國中有二大石
T2217_.59.0587a12: 山一。壁立干雲。於二其半腹一有下藏二祕法一窟上。數
T2217_.59.0587a13: 千猿猴捧レ經出。暴風＊忽至吹二一梵篋一下來。
T2217_.59.0587a14: 樵夫取レ之獻レ王。王歡喜與二之善無畏。無畏
T2217_.59.0587a15: 得レ之所レ翻七卷。取意　又海雲大毘＊盧遮那
T2217_.59.0587a16: 大教相承記云。三藏善無畏云。此法從二毘
T2217_.59.0587a17: ＊盧遮那佛付屬金剛手菩薩一經二數百年一
T2217_.59.0587a18: 傳二中印度那蘭陀寺達磨掬多一。達＊磨付屬
T2217_.59.0587a19: 中印度國三藏釋迦善無畏一文造玄記
同之		　又大日
T2217_.59.0587a20: 經廣大儀軌下奧云。此法摩訶＊毘盧遮那付
T2217_.59.0587a21: 屬金剛手一。金剛手次傳付屬那蘭陀寺達摩
T2217_.59.0587a22: 掬多阿闍梨一。阿闍梨次屬二中天竺國主釋迦
T2217_.59.0587a23: 善無畏一云云此等説皆爲二無畏相承一不レ云二
T2217_.59.0587a24: 龍猛誦傳一＊耶。答。凡大師依二圓照貞元録不
T2217_.59.0587a25: 空表製集等一專以二兩部祕藏之經一偏存二鐵塔
T2217_.59.0587a26: 流傳之旨一。又龍猛論中載二今經一。若不レ傳則
T2217_.59.0587a27: 何引二自造論一乎。故表製集四云。昔毘＊盧
T2217_.59.0587a28: 遮那經。以二瑜伽無上祕密最大乘教一傳二於
T2217_.59.0587a29: 金剛＊薩埵一。金剛＊薩埵數百歳方得二龍猛菩
T2217_.59.0587b01: 薩一而授焉。龍猛又數百歳乃傳二龍智阿闍梨一。
T2217_.59.0587b02: 龍智又數百歳傳二金剛智＊阿闍梨一。金剛智
T2217_.59.0587b03: 振レ錫東來傳二於和二尚一。自二法身如來一至二于和
T2217_.59.0587b04: 上一傳二此道一者六人而已云云出生義付法
傳血脈同之		　貞元
T2217_.59.0587b05: 録云。龍樹菩薩弟子名二龍智一。年七百餘歳。今
T2217_.59.0587b06: 猶見在二南天竺國一傳授金剛頂瑜伽經及毘
T2217_.59.0587b07: ＊盧遮那總持＊陀羅尼法門一云云龍猛入室龍
T2217_.59.0587b08: 智既以二兩部經一爲二傳授法門一。龍猛若不二誦
T2217_.59.0587b09: 傳一則龍智何爲二傳授法門一乎。依二此等心一大
T2217_.59.0587b10: 師住心論中擧二兩部＊曼陀羅一畢云。若爾誰
T2217_.59.0587b11: 傳。答。初從二大日如來一至二青龍阿闍梨一有二
T2217_.59.0587b12: 七葉大阿闍梨耶一云云又金剛頂經略釋云。此
T2217_.59.0587b13: 經及大日經龍猛菩薩從二南天鐵塔中一誦出
T2217_.59.0587b14: 文既尋二大師血脈一專符二表製集等文一。造玄海
T2217_.59.0587b15: 雲相承違二不空血脈一。邪正可レ悉レ之。況海雲
T2217_.59.0587b16: 雖二唐家人師一是惠果二傳之孫弟。展轉設有
T2217_.59.0587b17: レ誤大師惠果面授之弟子。親受何有レ疑乎。又
T2217_.59.0587b18: 惠果行状云。常語二門人一曰。金剛界大悲胎
T2217_.59.0587b19: 藏兩部大教者諸佛祕藏即身成佛之路。訶
T2217_.59.0587b20: 陵辨弘新羅惠日竝授二胎藏師位一。釼南惟上
T2217_.59.0587b21: 河北義圓授二金剛界大法一。義明供奉亦授二兩
T2217_.59.0587b22: 部大法一。今有二日本沙門一來求二聖教一。以二兩部
T2217_.59.0587b23: 祕奧一壇儀印契漢梵無差悉受二於心一猶如二
T2217_.59.0587b24: 寫瓶一云云付法傳云。孔宣三千徳行四人。廣
T2217_.59.0587b25: 智數萬印可八箇。就レ中七人得二金剛界一
T2217_.59.0587b26: 部一。青龍則兼得二兩部師位一文當レ知不空以二兩
T2217_.59.0587b27: 部祕奧一獨授二惠果一。惠果以二二界師位一偏授二
T2217_.59.0587b28: 大師一。又請來表云。和尚告曰。我先知二汝來一
T2217_.59.0587b29: 相待久矣。今日相見大好大好。報命欲レ竭無
T2217_.59.0587c01: レ人二付法一。必須下速辨二香華一入中灌頂壇上云云惠
T2217_.59.0587c02: 果六箇印可中獨賞二大師一而云二猶如寫瓶一。屡
T2217_.59.0587c03: 簡二餘人一而云二無人付法一。同＊門賢弟猶不レ比
T2217_.59.0587c04: レ肩。況孫弟海雲等成二同日論一哉。次付二經序一
T2217_.59.0587c05: 者。石窟梵篋無畏直相承翻レ之歟。然今文
T2217_.59.0587c06: ＊阿闍梨傳者指二無畏一也。彼説云。傳法聖者
T2217_.59.0587c07: 探要三千頌云云此意無畏前有二相承人一。龍猛
T2217_.59.0587c08: 龍智等也。若不レ爾者違二疏文一故不レ用レ之。依
T2217_.59.0587c09: 之安然又付二二過一不レ用レ之。一違二胎藏相承一
T2217_.59.0587c10: 過。二違二不思儀疏一過云云又實範上人更出二
T2217_.59.0587c11: 二過一。一違二疏及開題一失序二千五百頌違疏
及開題三千頌歟
T2217_.59.0587c12: 二違二開元貞元録一失。二録意無畏所譯梵本曩時
沙門無行所持也經序三藏
T2217_.59.0587c13: 乃持梵典
故相違也		　次儀軌奧記者彼法潤弟子惟謹記
T2217_.59.0587c14: 録歟。彼即法全同門。非二東寺相承一。況彼儀
T2217_.59.0587c15: 軌非二大師請來一也。何爲レ難矣。抑南天北天之
T2217_.59.0587c16: 相承自門他門之諍論也。然眞言祕教以二東
T2217_.59.0587c17: 寺一爲レ正。故大原長宴僧都四十状云。池上廣
T2217_.59.0587c18: 慶＊阿闍梨云。伺習諸家灌頂一無レ過二東寺
T2217_.59.0587c19: 灌頂一云云又小野纂要云。兩部大法＊阿闍梨
T2217_.59.0587c20: 毘＊盧遮那根本最極傳法密印。廣智三藏從二
T2217_.59.0587c21: 南天一歸之後唯授二惠果一人一。惠果和尚又
T2217_.59.0587c22: 唯授二弘法大師一。不レ授二餘人一。是故惠朗紹レ六
T2217_.59.0587c23: 爲レ七不レ得二師位一。義明印可紹攝不レ謂二入室一。
T2217_.59.0587c24: 不空惠果既不レ授レ之。隨レ誰傳哉。而他家與二
T2217_.59.0587c25: 本所一爭レ力。猶如二游夏不聞二張禹漫淡一耳云
T2217_.59.0587c26: 云非二啻自宗祖師獨慢一亦是他門先徳共許
T2217_.59.0587c27: 者歟。問。不空金剛頂義訣。龍猛開二鐵塔一雖
T2217_.59.0587c28: レ云三誦出金剛頂百千頌一。未レ云三誦持毘＊盧遮
T2217_.59.0587c29: 那經一。又不思議疏中明二今經第七卷由來一云。
T2217_.59.0588a01: 無畏三藏於二金栗王塔下一依二聖加被一感得
T2217_.59.0588a02: 供養次第法一云云全非二鐵塔梵本一也。何龍
T2217_.59.0588a03: 猛菩薩忝預二如來之懸記一云云專爲二顯密
T2217_.59.0588a04: 元祖一。何物不レ入二其手一乎。況初地入證位修二
T2217_.59.0588a05: 法明道徳一。何於二兩部一有レ所レ殘耶。彼義訣
T2217_.59.0588a06: 中。龍猛未レ入二鐵塔一前大日如來現二其身一授二
T2217_.59.0588a07: 念誦法要一云云此法要者大日經略行也。然其
T2217_.59.0588a08: 法力加持故。以二白芥子一打開鐵塔扇一前。未
T2217_.59.0588a09: レ得金剛頂經梵本猶誦傳之一。況既蒙二指授一。
T2217_.59.0588a10: 大日經廣本悋何不レ授＊耶。又於二今經第七
T2217_.59.0588a11: 卷一者。凡雖レ有二鐵塔梵本一修持行儀未レ明故
T2217_.59.0588a12: 求二聖加被一更感得供養次第法一也。非三六卷
T2217_.59.0588a13: 梵本外更有二第七卷梵本一歟。依レ之第七卷初
T2217_.59.0588b01: 文云。我依二大日經王説一文又義釋云。＊阿闍
T2217_.59.0588b02: 梨於二烏仗曩國一撰出毘＊盧遮那供養次第
T2217_.59.0588b03: 法一云云抄云。＊阿闍梨者即指二無畏三藏一。烏仗
T2217_.59.0588b04: 曩國或云二干闐國一。言レ撰者集也。謂於二大本
T2217_.59.0588b05: 中一探取此品所有津要獨成二一卷一分爲二五
T2217_.59.0588b06: 分一。即此經第七卷也文或云。感見撰出雖レ異
T2217_.59.0588b07: 大本略行非レ有二別梵本一也。故海雲記云。依二
T2217_.59.0588b08: 梵本一譯成二六卷一。又總集一部教持念次第一
T2217_.59.0588b09: 共成二七卷一共成二一部一文若爾何以二此譯一難二
T2217_.59.0588b10: 鐵塔梵本無一乎。又義此第七卷與二要略念誦
T2217_.59.0588b11: 經一同本異譯。而彼經龍猛到二鐵塔下一時。毘
T2217_.59.0588b12: ＊盧遮那於二空中一爲二龍猛一説也。彼念誦法
T2217_.59.0588b13: 既大日説。此第七卷無畏私撰乎。故同題云。
T2217_.59.0588c01: 大毘＊盧遮那佛説要略念誦經云云但我依大
T2217_.59.0588c02: 日經王説者。念誦經云。我今依レ經要略説二
T2217_.59.0588c03: 自利利他悉地法一文大日指二前佛説一云レ爾歟。
T2217_.59.0588c04: 開題其旨見矣義譯中撰出者以感得流通一
T2217_.59.0588c05: 云二撰出一歟。依二大日經序一無畏得二北天竺石
T2217_.59.0588c06: 窟梵篋一譯爲二七卷一。彼已有二第七卷梵本一。何
T2217_.59.0588c07: 云二私撰出一乎。或云。義釋文温古智嚴再治
T2217_.59.0588c08: 時加二人言一歟。二十卷草本疏中無二彼説一故。
T2217_.59.0588c09: 若爾何必爲二指南一矣況復龍猛論中載二供養
T2217_.59.0588c10: 法文一。若無二鐵塔梵本一者龍猛何引レ之。且自
T2217_.59.0588c11: 門他家相承作レ圖示レ之
T2217_.59.0588c12:
T2217_.59.0588c13:
T2217_.59.0588d14:   大師相承血脈
T2217_.59.0588d15: 大昆盧遮如來金剛薩埵龍猛菩薩龍智阿闍梨
T2217_.59.0588d16: [IMAGE]
T2217_.59.0588d17: [IMAGE]弘"/>
T2217_.59.0588d18: [IMAGE]
T2217_.59.0588d19: [IMAGE]
T2217_.59.0588d20: [IMAGE]
T2217_.59.0588d21: [IMAGE]
T2217_.59.0588d22: [IMAGE]
T2217_.59.0588d23: [IMAGE]
T2217_.59.0588d24: [IMAGE]
T2217_.59.0588d25: [IMAGE]
T2217_.59.0588d26: [IMAGE]
T2217_.59.0589a01: 惟尚
T2217_.59.0589a02: [IMAGE]
T2217_.59.0589a03: [IMAGE]
T2217_.59.0589a04: [IMAGE]
T2217_.59.0589a05: [IMAGE]
T2217_.59.0589a06: [IMAGE]
T2217_.59.0589a07: [IMAGE]
T2217_.59.0589a08: [IMAGE]
T2217_.59.0589a09: [IMAGE]
T2217_.59.0589a10: [IMAGE]
T2217_.59.0589a11: [IMAGE]
T2217_.59.0589a12: [IMAGE]
T2217_.59.0589a13: [IMAGE]
T2217_.59.0589a14: [IMAGE]
T2217_.59.0589a15: [IMAGE]
T2217_.59.0589a16: [IMAGE]
T2217_.59.0589a17: [IMAGE]
T2217_.59.0589a18: [IMAGE]
T2217_.59.0589a19: [IMAGE]
T2217_.59.0589a20: [IMAGE]
T2217_.59.0589a21: [IMAGE]
T2217_.59.0589a22: [IMAGE]弘義圓"/>
T2217_.59.0589a23: [IMAGE]
T2217_.59.0589a24: [IMAGE]
T2217_.59.0589a25: [IMAGE]
T2217_.59.0589a26: [IMAGE]
T2217_.59.0589a27: [IMAGE]
T2217_.59.0590a01: 義照#1/拘亮
T2217_.59.0590a02: [IMAGE]
T2217_.59.0590a03: [IMAGE]
T2217_.59.0590a04: [IMAGE]
T2217_.59.0590a05: [IMAGE]
T2217_.59.0590a06: [IMAGE]
T2217_.59.0590a07: [IMAGE]
T2217_.59.0590a08: [IMAGE]
T2217_.59.0590a09: [IMAGE]
T2217_.59.0590a10: [IMAGE]
T2217_.59.0590a11: [IMAGE]
T2217_.59.0590a12: [IMAGE]
T2217_.59.0590a13: [IMAGE]
T2217_.59.0590a14: [IMAGE]
T2217_.59.0590a15: [IMAGE]
T2217_.59.0590a16: [IMAGE]
T2217_.59.0590a17: [IMAGE]
T2217_.59.0590a18: [IMAGE]
T2217_.59.0590a19: [IMAGE]
T2217_.59.0590a20: [IMAGE]
T2217_.59.0590a21: [IMAGE]
T2217_.59.0590a22: [IMAGE]
T2217_.59.0590a23: [IMAGE]
T2217_.59.0590a24: [IMAGE]
T2217_.59.0590a25: [IMAGE]
T2217_.59.0590a26: [IMAGE]
T2217_.59.0590a27: [IMAGE]
T2217_.59.0591a01: 義明海雲遍明
T2217_.59.0591a02: [IMAGE]
T2217_.59.0591a03: [IMAGE]
T2217_.59.0591a04: [IMAGE]
T2217_.59.0591a05: [IMAGE]
T2217_.59.0591a06: [IMAGE]
T2217_.59.0591b07: 文義略周者。三千頌本文言簡略義理周備爲
T2217_.59.0591b08: 言
T2217_.59.0591b09: 以非大經正本等者。指二十萬頌一云二大經正
T2217_.59.0591b10: 本一矣智證疏抄云。言二不題通序一者。指二三千
T2217_.59.0591b11: 頌之梵本一。言二今以例加之一者例二於十萬偈正
T2217_.59.0591b12: 本一文問。後人私加歟。又以二大本文一加歟。
T2217_.59.0591b13: 答既上云二以非大經正本等一例二大本通序一
T2217_.59.0591b14: 加レ之歟。中川序分義云。十卷本智證裏書
T2217_.59.0591b15: 云。此三千頌不二是大本一故梵文上不レ題二通
T2217_.59.0591b16: 序一。今例二十萬大經之本一故加二通序一云云故此
T2217_.59.0591b17: 通序取加大本之眞文一也云云
T2217_.59.0591b18: 論師所解具有六義者。佛地論第一云。薄伽
T2217_.59.0591b19: 梵者謂薄伽聲依二六義一轉。如二有頌言一。自在
T2217_.59.0591b20: 熾盛與二端嚴一名稱吉祥及尊貴。如レ是六種
T2217_.59.0591b21: 義差別。應知總名爲二薄伽一。如レ是一切如來
T2217_.59.0591b22: 具有二於一切種一皆不二相離一。是故如來名二薄
T2217_.59.0591b23: 伽梵一。其義云何。謂諸如來永不レ繋屬諸煩
T2217_.59.0591b24: 惱一故具二自在義一。炎猛智火所二燒練一故具二熾
T2217_.59.0591b25: 盛義一。妙三十二大士相等於二莊嚴一飾故具二
T2217_.59.0591b26: 端嚴義一。一切殊勝功徳圓滿無レ不レ知故具二名
T2217_.59.0591b27: 稱義一。一切世間親近供養咸稱讃故具二吉祥
T2217_.59.0591b28: 義一。具二一切功徳一常起二方便一利益安樂一
T2217_.59.0591b29: 切有情一無二懈廢一故具二尊貴義一。或能破壞四
T2217_.59.0591c07: 魔怨一故名二薄伽梵一文私云。此論是親光菩
T2217_.59.0591c08: 薩所造也。今論師者指二彼菩薩一歟。又准二理
T2217_.59.0591c09: 趣釋一云二又有六義如聲論所釋一者。指二聲論
T2217_.59.0591c10: 師一云二論師一歟
T2217_.59.0591c11: 今此宗中薄伽梵是能破義者。問。今此能
T2217_.59.0591c12: 破義佛地六義隨一歟。如何。答。未二必然一矣
T2217_.59.0591c13: 問。題云。論師所解具有二六義一。今擧二其一一。
T2217_.59.0591c14: 薄伽梵是能破之義也文既云二今擧其一一。非
T2217_.59.0591c15: レ指二其中一乎。答。今能破義以下智論擧四義一
T2217_.59.0591c16: 中能破義上爲レ證。況又佛地中六義外擧二破
T2217_.59.0591c17: 魔義一。故依レ之。理趣釋云。時薄伽梵者能義
T2217_.59.0591c18: 破義也。所破者破二四魔一也。又有二六義一如二聲
T2217_.59.0591c19: 論所釋一。熾盛自在與二端嚴一等也文故知非隨
T2217_.59.0591c20: 一矣但至二大師釋一者。佛地有二破魔成徳二義一
T2217_.59.0591c21: 中。六義約二論師所解一破魔准二疏釋一指レ彼云二
T2217_.59.0591c22: 其一一歟。所以指二佛地一云二其一一。非レ指二六義
T2217_.59.0591c23: 中一矣問。慈覺教王疏中。會二佛地六義智
T2217_.59.0591c24: 度四義云二四六之義一。其旨豈殊。只是離合
T2217_.59.0591c25: 之異文佛地六義如上出。智　度四義者。一有徳
義二巧分別義三有名聲義四能破義也		　既
T2217_.59.0591c26: 云二離合異一。定知六義所攝也。又疏十四云。薄
T2217_.59.0591c27: 伽梵義六義中説前亦已解文是又已解者。
T2217_.59.0591c28: 前解二能破等義一爲二六義中説一也。爾何。答。
T2217_.59.0591c29: 彼釋中四六配屬時。有徳配二端嚴吉祥一巧分
T2217_.59.0591d07: 別爲二名稱義一有名聲屬二餘三義一。全無二能破
T2217_.59.0591d08: 配當一。故知四者言總也。應レ云二三六開合異一
T2217_.59.0591d09: 矣又疏釋六義中説者指二佛地一。前亦已解者
T2217_.59.0591d10: 能破義也。置二亦言一此意矣問。今能破若取二
T2217_.59.0591d11: 佛地能破魔義一何簡レ彼乎。若依二智論能破一
T2217_.59.0591d12: 者。彼又顯論難レ云二今宗一何。答。或於二佛地
T2217_.59.0591d13: 中一引二聲論頌一歟。故指二聲論師一云二論師六義一。
T2217_.59.0591d14: 以二佛地破魔義一云二今此宗一歟。或佛地中六
T2217_.59.0591d15: 義但以二句義一釋二薄伽梵一未レ及二字義一。然智論
T2217_.59.0591d16: 必以二字義一訓二釋多名一。故二論相望智度義勝
T2217_.59.0591d17: 故爲二今宗義一也。故抄云。謂彼顯宗之中。具
T2217_.59.0591d18: 足六義一都名二一薄伽梵一。更無二別義一。今此宗
T2217_.59.0591d19: 中。以二字義一釋レ之復有二多名一故云二今此一文
T2217_.59.0591d20: 又以二智論爲二顯密分別證一。況復龍樹祕宗元
T2217_.59.0591d21: 祖。親光唯顯師故
T2217_.59.0591d22: 以大智明等者。以二大日大圓智明一破二因海
T2217_.59.0591d23: 無明分位九種戲論妄識一義也。無明者智
T2217_.59.0591d24: 礙。煩惱者煩惱礙矣煩惱即菩提故妄法
T2217_.59.0591d25: 元無生無相也。如實智自心惠日出時無
T2217_.59.0591d26: 始間隔暗惑自除也。是即非レ斷二煩惱體一。除下
T2217_.59.0591d27: 非二菩提一之間隔上故云二能破一也。故摩訶衍論
T2217_.59.0591d28: 云。謂斷二煩惱一。心斷除不レ起故文或大智者阿
T2217_.59.0591d29: 閦大圓智也。淨菩提心位諸惑頓斷故
T2217_.59.0592a01: 釋論亦云等者。智論第二云。復次頗伽名レ破。
T2217_.59.0592a02: 婆名レ能。能是能破二婬怒癡故稱爲二頗伽婆一。
T2217_.59.0592a03: 問曰。阿羅漢辟支佛亦破二婬怒癡一。與レ佛
T2217_.59.0592a04: 何異。答曰。阿羅漢辟支佛雖レ破二三毒一亦
T2217_.59.0592a05: 不二了了盡一。譬如下香在二器中一香雖無餘氣故
T2217_.59.0592a06: 在上。有如二草木薪火燒レ之烟盡炭灰不盡火力
T2217_.59.0592a07: 薄故。佛三毒永盡無餘。譬如下劫盡火燒二須
T2217_.59.0592a08: 彌山一切地一都無レ煙無炭。如二舍利弗一瞋恚
T2217_.59.0592a09: 氣殘難陀婬欲氣殘畢陵伽婆蹉慢氣殘。譬
T2217_.59.0592a10: 如二被鎖初脱時猶不便文私云。餘氣者習氣。
T2217_.59.0592a11: 即不染無知是也。大乘爲二法執所知障一矣
T2217_.59.0592a12: 問。縁覺斷種故。經云レ拔二業煩惱株杌及無
T2217_.59.0592a13: 明種子一文大師拔業因種心文何二乘倶云二不
T2217_.59.0592a14: 盡一＊耶。答。相望不定故。望二聲聞一雖レ斷種
T2217_.59.0592a15: 對二菩薩一云二未盡一歟。或二乘倶有二利鈍一故。利
T2217_.59.0592a16: 二類斷レ種鈍二人不レ然。今擧二鈍二乘一。經文
T2217_.59.0592a17: 大師釋約二利縁覺一歟。或種習別故。抄云。雖
T2217_.59.0592a18: レ除二種子一未レ盡二習氣一文或種約二人執一習據二法
T2217_.59.0592a19: 執一歟。婬怒癡者上二如レ次貪瞋二惑也
T2217_.59.0592a20: 復次帝釋等者。第二約二女人一釋二薄伽義一有二
T2217_.59.0592a21: 二義一。一息二煩惱一義二所從生義。此中所從
T2217_.59.0592a22: 生者從二所生子一能生母立レ名。謂人子所二從
T2217_.59.0592a23: レ母生一故也。疏十七云。如來即是一切善法
T2217_.59.0592a24: 所二從生一處文此文能生如來云二所從生一。此爲二
T2217_.59.0592a25: 良證耳。又義釋第七云。次＊云二三婆吠一者。
T2217_.59.0592a26: 是從生義。如三人胎分成就時出離胎藏一。如來
T2217_.59.0592a27: 亦爾。淨菩提心究竟圓滿時出過一切諸觀一
T2217_.59.0592a28: 自然智生文今文無礙知見人皆悉從レ是生者
T2217_.59.0592a29: 此釋同矣
T2217_.59.0592b01: 金剛頂宗等者。非二兩部隨一金剛頂宗一。望二顯
T2217_.59.0592b02: 乘一大日經宗亦金剛乘故云レ爾也。又准二下若
T2217_.59.0592b03: 解金剛頂十六大生釋一可二金剛頂部一因便明二
T2217_.59.0592b04: 彼義一也。即翻此義者。暫息永息等異故云
T2217_.59.0592b05: レ爾。非レ翻二二義一矣般若佛母者。諸佛從二般若
T2217_.59.0592b06: 菩薩一生故此菩薩各二佛母也。無礙知見人者
T2217_.59.0592b07: 佛也。故疏第七云。如來無礙知見在二一切衆
T2217_.59.0592b08: 生相續中一法爾成就無レ有二缺滅一。以下於二此眞
T2217_.59.0592b09: 言體相一不中如レ實覺上故名爲二生死中人一。若能
T2217_.59.0592b10: 自知自見時。即名二一切智者一切見者一文
T2217_.59.0592b11: 得二與相應一等者。私云。與字可レ用二此訓一。唯識
T2217_.59.0592b12: 論中有二此例一。此者般若佛母也。一切善心
T2217_.59.0592b13: 與二此智一相應而斷二煩惱一故。倶舍云。若離二擇
T2217_.59.0592b14: 法一定無餘能滅二諸惑一勝方便上文問。般若是
T2217_.59.0592b15: 惠男義。何云レ母乎。故祕藏記云。定則女惠
T2217_.59.0592b16: 則男。雖三父母共産生諸子一名レ父不レ爲レ母云
T2217_.59.0592b17: 云爾何。答。若定若惠以二能生義一名レ母。猶
T2217_.59.0592b18: 如三悉曇男聲智惠字亦名二字母一也。又祕藏記
T2217_.59.0592b19: 上釋云。據二宗心一有二互出生之義一。或顯曰不
T2217_.59.0592b20: 得異抄彼亦顯義也。或又文殊云二三世覺母一。
T2217_.59.0592b21: 可レ思レ之。又祕鍵云。praj@j@a約二定惠一樹レ名云云
T2217_.59.0592b22: 此意般若通レ定歟
T2217_.59.0592b23: 有如是隱語者。抄云。不レ可レ説二直是般若佛
T2217_.59.0592b24: 母一故言二女人一。此宗多有二如レ此隱密之語一。修
T2217_.59.0592b25: 學者應二當觸レ所類例而思之耳文教時義第
T2217_.59.0592b26: 四云。法相所立之佛密意説謂詞深旨淺未二
T2217_.59.0592b27: 實義一。如三大乘十法經説二聲聞成佛一。是佛祕
T2217_.59.0592b28: 密之教。其實不レ可二成佛一而説二成佛一。是密意
T2217_.59.0592b29: ＊之説故。今眞言教詞淺旨深。是名二諸佛密
T2217_.59.0592c01: 語一。如丁説二觀音瑜伽中云丙男女二根和合能
T2217_.59.0592c02: 作乙佛事甲。是以二定惠和合一。生二諸佛子一。非二實男
T2217_.59.0592c03: 女二根和合一。是名二言詞隱密諸佛密語一略抄
T2217_.59.0592c04: 又下文云。如來自證之智設以二神力加持一亦
T2217_.59.0592c05: 不レ可レ示レ人文准二此釋一。自證智云二般若佛母一
T2217_.59.0592c06: 歟。輒不レ可レ示レ人故云二不可直宣一。此智生二無
T2217_.59.0592c07: 礙知見人一故云二佛母一。此智冥會自證境一直
T2217_.59.0592c08: 不レ可レ説故以二男女相應一示レ之。云二如是隱語
T2217_.59.0592c09: 觸類思之一也。得與相應者理智冥合義也。
T2217_.59.0592c10: 問。相應於二心心所一云レ之。何理智冥合云二相
T2217_.59.0592c11: 應一＊耶。答。彼權宗意也。祕教理智又云二相
T2217_.59.0592c12: 應一。故釋論中理智云二相應但有一。h@u@m字義云。理
T2217_.59.0592c13: 智相應故云レ報文疏第五釋二次往第二院文一
T2217_.59.0592c14: 云。此中第二是隱密語耳○須二口傳相付一也
T2217_.59.0592c15: 文此釋未三必如二今文一歟
T2217_.59.0592c16: 又薄伽梵者等者。或云。薄伽梵有二三重釋一。
T2217_.59.0592c17: 皆異二佛地論六義一。此三義大悲胎藏三部＊曼
T2217_.59.0592c18: 荼羅也。故初云二今此宗中等一矣第一正釋能
T2217_.59.0592c19: 破義金剛部意密也。智有二摧破功一故。第三又
T2217_.59.0592c20: 釋有名聲語密即蓮華部。増益故云二持資財
T2217_.59.0592c21: 者一。第二復次相應義即佛部。定惠相應理智
T2217_.59.0592c22: 具足人故是爲二身密一矣此佛部從二兩部理智一
T2217_.59.0592c23: 生故所從生也。此金佛蓮次第如二先三身次
T2217_.59.0592c24: 第一也
T2217_.59.0592c25: 釋論亦云婆伽言徳等者。智論第二云。何名二
T2217_.59.0592c26: 頗伽婆一。天竺語婆伽秦言レ徳。婆言レ有。是名二
T2217_.59.0592c27: 有徳一復次頗伽名二分別。婆名二巧用一。總相別
T2217_.59.0592c28: 相巧分二別諸法一。是故名二頗伽婆一。復次頗伽
T2217_.59.0592c29: 名二名聲一。婆名レ有。是云二有名聲一。無レ有下得二徳
T2217_.59.0593a01: 名聲如レ佛者上。轉輪聖王釋梵護世者無レ有
T2217_.59.0593a02: レ及レ佛。何況諸餘凡麁文疏抄云。名謂名號。聲謂
音聲。或名謂名稱聲謂
T2217_.59.0593a03: 聲譽。名稱
普聞取意		　私云。智論薄伽四義中今疏擧二
T2217_.59.0593a04: 三義一爲二二義一。有徳名聲爲二一義一。巧分別不
T2217_.59.0593a05: レ取故。或有徳名聲離爲二。第二復次中又
T2217_.59.0593a06: 分レ二。幷二第一能破可レ配二五部五智一矣三部
T2217_.59.0593a07: 五部開合異故麁分有レ三細分五異可レ思レ之
T2217_.59.0593a08: 言及尊者等＊者。或義云。言及二尊者一人直不
T2217_.59.0593a09: レ指二其名一也爲言木幡義云。及二言於尊者一直不
T2217_.59.0593a10: レ指二其名一也爲言能呼語聲至及尊者耳一也
T2217_.59.0593a11: 此經中例云薄伽梵等者。意云。今經中以二大
T2217_.59.0593a12: 智舍利弗等之例一言レ之。應レ云二薄伽梵毘
T2217_.59.0593a13: ＊盧遮那一也爲言故理趣經云。時薄伽梵毘＊盧
T2217_.59.0593a14: 遮那如來文或今經例二大智舍利弗等一正云二
T2217_.59.0593a15: 薄伽梵毘＊盧遮那一也爲言經下時薄伽梵大
T2217_.59.0593a16: 日如來文今順此方等者。順二唐言之文勢一應
T2217_.59.0593a17: レ云二大日世尊一也爲言故經下大日世尊文
T2217_.59.0593a18: 薄伽梵即毘＊盧遮那等者。智證大師疏抄
T2217_.59.0593a19: 云。薄伽梵即毘＊盧遮那法身者自性
身也		佛加持
T2217_.59.0593a20: 身即受用身者自受用身
也　云云		抄云。疏云。本地法身
T2217_.59.0593a21: 者即實相法身也○言二次云如來是佛加持
T2217_.59.0593a22: 身一者。即應身他受用也。次疏釋二成其所住
T2217_.59.0593a23: 處一名二佛受用身一。言二如來心王等一者如來是
T2217_.59.0593a24: 所住心王爲二能住一。如二一切諸佛説法儀式一。皆
T2217_.59.0593a25: 住二於應身一即本地身爲二教主一也○推功歸
T2217_.59.0593a26: 本言二法身説一○依正尚無礙。豈佛身眞應而
T2217_.59.0593a27: 局定乎文光明山述レ意云。法界宮中有二凝然
T2217_.59.0593a28: 四種法身一。然自性身二具他受用等用一者是神
T2217_.59.0593a29: 力加持門之談也。今此他受用雖二凝然本有
T2217_.59.0593b01: 徳一令二他見聞一故云二他受用一亦名二應身一矣然
T2217_.59.0593b02: 他受用身親從二自性加持身一起同凝然故即
T2217_.59.0593b03: 與二自性身色相莊嚴音聲説法一無二無別也。
T2217_.59.0593b04: 故知。自性身加被他受用身一即令レ説二自内
T2217_.59.0593b05: 證法一也文中川義云。覺苑尚保二法佛無形説一
T2217_.59.0593b06: 不レ知二本地身説法一。故強令下住二他受用身一説中
T2217_.59.0593b07: 此經上。然於二薄伽梵本地身説一依二華嚴一作二二
T2217_.59.0593b08: 釋一。就二三乘教一云二推功歸本一。此復馳二胸臆一而
T2217_.59.0593b09: 會レ文依二一乘教一云。眞應無レ礙則復駈二自宗一
T2217_.59.0593b10: 取レ義也文私云。重譽心助二抄義一云。自性身
T2217_.59.0593b11: 加二他受用身一令レ説二自證法一也。實範抄二意
T2217_.59.0593b12: 倶非矣若爾實範意何身所説乎。答。序分義
T2217_.59.0593b13: 等中猶遮二慈覺等自受用説一。云若得二自受用
T2217_.59.0593b14: 身之名一必由二自受法樂之義一而作二其教主一。
T2217_.59.0593b15: 不三必從二説由一。彼身非二自受用一而爲二自受一説
T2217_.59.0593b16: 法。能説不受名二自性身一。能説亦受名二受用
T2217_.59.0593b17: 身一。是故能説唯自功所由爲二自受一也取意此
T2217_.59.0593b18: 意自性身爲二教主一也。安然教時義云。若菩薩
T2217_.59.0593b19: 大經藏在二華嚴界一説。實是華嚴深密祕分。其
T2217_.59.0593b20: 本未レ來レ此。是舍那他受用説。其中亦有二自
T2217_.59.0593b21: 證化他法門一。若大日金剛頂經等在二法界宮一
T2217_.59.0593b22: 説。此是自受用説。其中亦有二自證化他一文又
T2217_.59.0593b23: 信證僧正云。隨自意四身有二通別二義一。此又
T2217_.59.0593b24: 有二二重一。通自性身通住二餘三身一説法。諸身
T2217_.59.0593b25: 説法皆自性身所作故。別者四種身各説故。
T2217_.59.0593b26: 又通者四身聖衆各住二自證三昧一故云レ通別
T2217_.59.0593b27: 者自性法身皆其主故。獨説二一切一故。以爲二
T2217_.59.0593b28: 教主一。所以云レ別。又二重各翻對通別可レ知
T2217_.59.0593b29: レ之。隨他四身通別義准二上二門一可レ知レ之。大
T2217_.59.0593c01: 師御意以二隨自意四種中自性身一爲二教主一兼
T2217_.59.0593c02: レ伴通二四身一。慈覺安然等以二自受用身一爲二教
T2217_.59.0593c03: 主一兼二餘三身説一。覺超云二他受用一。覺苑云二他
T2217_.59.0593c04: 受變化一也文私云。此又取二大師御意一同二中川
T2217_.59.0593c05: 義一歟。故寶鑰下云。眞言密藏兩部祕藏是法
T2217_.59.0593c06: 身大毘＊盧遮那如來與二自眷屬四種法身一
T2217_.59.0593c07: 住二金剛法界宮及眞言宮殿等一自受法樂故
T2217_.59.0593c08: 所二演説一文此中法身大日者六大法身。今疏
T2217_.59.0593c09: 本地法身也。故古徳釋云。薄伽梵者不二總
T2217_.59.0593c10: 體能加持無相法身位云云又云。大日經教主
T2217_.59.0593c11: 能加持不二總體無相法身也文眷屬四種身
T2217_.59.0593c12: 者四佛已下自性受用等四身歟。即五種法
T2217_.59.0593c13: 身癈立歟。故古徳祕釋中引二聖位禮懺二文一
T2217_.59.0593c14: 立二五種法身義一矣疏中以二主成薄伽梵句一釋二
T2217_.59.0593c15: 本地法身一。自性身爲二教主一不レ可二異求一矣況
T2217_.59.0593c16: 復以二自受用身一爲二所住所一。是所成句何爲二
T2217_.59.0593c17: 教主一。何況他受變化等乎。問。住心論十云。
T2217_.59.0593c18: 薄伽梵者總擧二塵數諸尊徳號一具釋如レ疏住
T2217_.59.0593c19: 者顯二能所二住一。言各各諸尊住二自證三昧
T2217_.59.0593c20: 句。如來加持廣大金剛法界宮者是則五佛
T2217_.59.0593c21: 之異名。大日寶幢開敷彌陀天鼓如レ次配。復
T2217_.59.0593c22: 次如來者大＊曼荼羅身。金剛則三昧耶身。法
T2217_.59.0593c23: 界則達＊磨＊曼荼羅身。加持者事業威儀身
T2217_.59.0593c24: ＊也。此通二三種＊之身一。廣大者明三各各身量
T2217_.59.0593c25: 同二虚空法界一。言レ宮者顯二所住處一。今此心王
T2217_.59.0593c26: 如來無始無終各各安住自法界三昧一略抄又
T2217_.59.0593c27: 金剛頂經釋云。四種法身共陳二此道一文又古
T2217_.59.0593c28: 徳釋云。眞言教主四種＊曼荼羅身文四曼義中
以四＊曼配
T2217_.59.0593c29: 四身
也		　此等釋廣通二四種身一。若爾大師御意何
T2217_.59.0594a01: 唯自性身乎。答。序分義云。私案疏意薄伽
T2217_.59.0594a02: 梵即毘盧遮那本地法身即心王如來也。論
T2217_.59.0594a03: 意薄伽梵者總擧二能住塵數諸尊一。住者顯二能
T2217_.59.0594a04: 所住一。如來乃至宮者顯二所住一也。所住中有二
T2217_.59.0594a05: 二意一。一如來乃至法界者五佛也。宮者定也。
T2217_.59.0594a06: 謂以二五佛之所證定一爲二所住處一。二如來＊等
T2217_.59.0594a07: 者四種＊曼荼羅身也。宮如レ前。謂以二四曼廣
T2217_.59.0594a08: 大身之所證一爲二所住處一。准二此所住一故知。能
T2217_.59.0594a09: 住薄伽梵者五佛四曼塵數諸尊徳號。若爾
T2217_.59.0594a10: 薄伽梵是唯大日＊耶。答。疏論意別。疏就二
T2217_.59.0594a11: 最勝一且云二大日一。論盡二能住一故云二塵數一。若就
T2217_.59.0594a12: レ勝者論意亦可レ云二大日一尊一歟略抄此意所
T2217_.59.0594a13: 住處擧二五佛四＊曼所證定一。故以二所住一推二能
T2217_.59.0594a14: 住一可レ有二五佛四＊曼身一故薄伽梵句釋二塵數
T2217_.59.0594a15: 諸尊一也。然疏中。大日者疏論影顯也爲言私
T2217_.59.0594a16: 云。大日是普門體故云二塵數諸尊徳號一。猶如三
T2217_.59.0594a17: 慈覺釋中金剛頂經一切如來釋二大日一。或以二
T2217_.59.0594a18: 薄伽梵諸佛通名一今名二大日一故云レ爾。非レ取二
T2217_.59.0594a19: 諸尊一也。故論云二具釋如疏一。若與レ疏異者何
T2217_.59.0594a20: 讓レ疏＊耶。但住處句配二五佛一者今經異二顯經一
T2217_.59.0594a21: 住所又如來身故云レ爾。故大師祕經注釋云。
T2217_.59.0594a22: 住所名則五佛祕號妙徳也文又疏釋二樓閣一
T2217_.59.0594a23: 云。還以二如來種種功徳寶王一間飾樓閣寶
T2217_.59.0594a24: 王一文閣既爾也。宮何不レ爾乎。宮又諸尊所
T2217_.59.0594a25: 證三昧總號妙徳也爲言次開題釋者。自性土
T2217_.59.0594a26: 加持世界合論而云レ爾。故次下句云。十八瑜
T2217_.59.0594a27: 伽同示二本趣一文十八會中法界宮會外加持
T2217_.59.0594a28: 世界歟。若論二加持世界一者今經亦爾。瑞相
T2217_.59.0594a29: 土中以二受用等三身一爲二説主一故。又古徳釋
T2217_.59.0594b01: 既云二四＊曼身一。何爲レ難。自性身有二四＊曼身一
T2217_.59.0594b02: 故。四＊曼義釋一往釋歟。又義云
T2217_.59.0594b03: 次云如來是佛加持身者。智證大師抄云。佛
T2217_.59.0594b04: 加持身即受用身者自受用身也文般若寺抄
T2217_.59.0594b05: 云。加持身者＊曼荼羅中臺尊。此名二佛加持
T2217_.59.0594b06: 身一。當二報身一也。亦名二字門道具足佛一也。亦名二
T2217_.59.0594b07: 具身加持一也。其所住處者即通二受用變化身一
T2217_.59.0594b08: 故有二四種法身一也文信證僧正述レ意云。能加
T2217_.59.0594b09: 持自性身住二所加持受用變化等流一時一切
T2217_.59.0594b10: 法門眷屬皆住二彼法界宮一受二法樂一内證。遍二
T2217_.59.0594b11: 滿生死中一利益衆生一利他也。爰知自性身
T2217_.59.0594b12: 住二加持一之時有二自他受法樂一一切皆無レ非二
T2217_.59.0594b13: 毘＊盧遮那祕密加持一文濟暹僧都云。住如來
T2217_.59.0594b14: 加持通二能所一。能加持唯中臺大日如來即能
T2217_.59.0594b15: 住自性身也。所加持即八葉乃至第四重釋迦
T2217_.59.0594b16: 世天等自他受用變化等流也。攝二四重圓壇一
T2217_.59.0594b17: 也取意此等釋意佛加持身爲二所加持住處一
T2217_.59.0594b18: 也。文點云。次云二如來一者佛加持身也。其所
T2217_.59.0594b19: 住處也。名二佛受用身一云云私案。云佛加持身
T2217_.59.0594b20: 者指二上薄伽梵句中一也。彼句含二本地加持一
T2217_.59.0594b21: 故。本地無相位亡二言語一。加持身是今經教主
T2217_.59.0594b22: 故云二曼荼羅中臺尊一也。疏第三云。然以二如
T2217_.59.0594b23: 來加持一故從二佛菩提自證之徳一現二八葉中臺
T2217_.59.0594b24: 藏身一文此意矣。此加持尊特理佛住二自受用
T2217_.59.0594b25: 身等一故云二當報身一也。h@u@m字義云。理智相應
T2217_.59.0594b26: 故云レ報云云今所住又通二他受變化等一。故抄
T2217_.59.0594b27: 云。即通二受用變化身一故文或又臺藏中臺加
T2217_.59.0594b28: 持身寄二當金剛界中臺報身毘盧遮那一故謂
T2217_.59.0594b29: 教主義同故云レ爾也。本地自證位無二言語一故
T2217_.59.0594c01: 現二加持身一説二今經一。故云二字門道具足一也。故
T2217_.59.0594c02: 經具縁品云。此第一實際以二加持力一故爲
T2217_.59.0594c03: レ度二諸世間一而以二文字一説文疏釋云。釋通二世
T2217_.59.0594c04: 諦一明二起教所由一文加持身既起教所由故本
T2217_.59.0594c05: 地位無二説法一也。又爲レ顯三此加持身即自性
T2217_.59.0594c06: 身永異二受用身以下加持身一故云二具身加持一
T2217_.59.0594c07: 也。然古徳未レ知三自性身中有二加持身一。或云二
T2217_.59.0594c08: 本地自證之境一而害二經疏自證無言之文一。
T2217_.59.0594c09: 或云二他受變化之説一而同二顯教三乘一乘之
T2217_.59.0594c10: 佛一。恐隱二疏家之深旨一失二宗家之本意一歟。當
T2217_.59.0594c11: 知以二中臺尊一故不レ壞二大師自性身説法之
T2217_.59.0594c12: 義一。又以二加持身一故不レ違二疏家神力加持三
T2217_.59.0594c13: 昧之説一。疏中云二本地法身一者先擧二能現本地
T2217_.59.0594c14: 身一爲二今教主所依一。疏第三云二菩提自證徳一
T2217_.59.0594c15: 第六云二菩提實義一是也。具如二疏後文中辨一
T2217_.59.0594c16: 矣。文點云。次云二如來一者佛加持身之其所住
T2217_.59.0594c17: 處也。名二佛受用身一也云云先師蓮花院云。經薄
T2217_.59.0594c18: 伽梵句疏釋二本地法身一。准二諸經例一是擧二教
T2217_.59.0594c19: 主一文句也。住如來下示二住所一文言也。故知
T2217_.59.0594c20: 以二本地身一爲二教主一。故大師以二此文一判二自性
T2217_.59.0594c21: 身説法一。然或云二加持身一或云二符同須陀會
T2217_.59.0594c22: 天一者神爾不レ改二自性一而有二利他義一。又雖レ住二
T2217_.59.0594c23: 加持一自性敢不レ變。如下國王雖レ出二外朝一其體
T2217_.59.0594c24: 無レ替。故云二如來金剛幻一也。又法身色相無二
T2217_.59.0594c25: 比況物一故且寄二色究竟處一示レ有二色相一。非二全
T2217_.59.0594c26: 隨類應同義一耳。木幡義云。薄伽梵者理故
T2217_.59.0594c27: 云二本地法身一也。如來者即智故云二受用身一
T2217_.59.0594c28: 自受用也。此理智冥合互相加入彼此攝持而
T2217_.59.0594c29: 成二他受用人體一云二加持身一也。意云。薄伽梵
T2217_.59.0595a01: 理住二如來一智之加持身他受用
應身		住二廣大金剛法
T2217_.59.0595a02: 界宮一云二今經教主一也爲言今他受用者主伴
T2217_.59.0595a03: 各説互受二法樂一故云二他受用一。不レ同如常他
T2217_.59.0595a04: 受用一。又理智相應故云二應身一。非二隨機應現
T2217_.59.0595a05: 義一也云云
T2217_.59.0595a06: 如來心王諸佛等者。抄云。如來是所住。心王
T2217_.59.0595a07: 爲二能住一。如二一切諸佛説法儀式一皆住二於應
T2217_.59.0595a08: 身一。即本地身爲二教主一也。推功歸本言二法身
T2217_.59.0595a09: 説一文此意如來者可レ讀也。教時義云。諸阿闍
T2217_.59.0595a10: 梨言本地法身如來心王理法身。即能加持
T2217_.59.0595a11: 身也。其所住處名二佛受用身一是智法身自受
T2217_.59.0595a12: 用即所加持身。令三一切衆生見開悟三密一。
T2217_.59.0595a13: 是他受用身變化身也。亦是所加持身也文
T2217_.59.0595a14: 此意令三衆生開悟三密一。今文爲二他受變化一
T2217_.59.0595a15: 也。木幡義云。如來心王諸佛者毘盧遮那理
T2217_.59.0595a16: 也。其中者自受用智也。能住理住二所住智一故
T2217_.59.0595a17: 云二住而住一也。既遍一切加持力生者。依二理
T2217_.59.0595a18: 智冥合加持力一生二他受用應身人一也。理智同
T2217_.59.0595a19: 遍二法界一人法倶無二分限一故云二遍一切所一也。
T2217_.59.0595a20: 即與下釋成生二加持身一之由上＊也。而以下釋二
T2217_.59.0595a21: 他受用報身義一也。此報身義不レ同二如常一。如
T2217_.59.0595a22: レ先＊古徳釋云。大日經教主不二總體本地法
T2217_.59.0595a23: 身也文又私推二先師意一。云二如來心王諸佛一者
T2217_.59.0595a24: 本地身。今教主羯磨身也。其中者受用身即
T2217_.59.0595a25: 三摩耶身也。謂理佛羯磨人住二智身三形宮
T2217_.59.0595a26: 中一也。既遍一切等者從二理佛法界加持力一生二
T2217_.59.0595a27: 三摩耶受用住所一也。既與下明下所住宮與二能
T2217_.59.0595a28: 住法身平等無二上也。斯則依正輪圓之法界
T2217_.59.0595a29: 能所瑜伽之佛體故。而以下而實依正無二
T2217_.59.0595b01: 爲二自受法樂一且示依正＊之別一。猶如三唯識論
T2217_.59.0595b02: 云二雖此身土體無差別而屬佛法性相異一故云
T2217_.59.0595b03: 云一一切衆生者一切持金剛者等也。所證三
T2217_.59.0595b04: 昧所説法門非レ一。故云根性不同一也。即此等
T2217_.59.0595b05: 者。理佛云レ此。是能住故。智體云二所住一。即所
T2217_.59.0595b06: 居故　問。前云二無相法身一。今何云レ具二三密一
T2217_.59.0595b07: 乎　答。無相者約二顯教遮情妄假之相一。三密
T2217_.59.0595b08: 即就二眞言表徳眞實之體故無レ違耳。或無相
T2217_.59.0595b09: 不具故云二無相一也。故疏二十云。此心即佛
T2217_.59.0595b10: 無レ非二佛之相一。故云二無相一文論第三云。若入二
T2217_.59.0595b11: 阿字門一悉離二一切相一。離レ相之相無二相不具
T2217_.59.0595b12: 文依二此等意一云二無相一。故先徳釋云。無相法身
T2217_.59.0595b13: 位萬徳無闕。故自利利他斷惑説法等如レ此
T2217_.59.0595b14: 義有云云可レ悉レ之。私云。如來二字屬二上句一。經
T2217_.59.0595b15: 中如來是加持住所如来也爲言心王諸佛住
T2217_.59.0595b16: 者中臺加持身也。以二此諸佛能住一而住二其加
T2217_.59.0595b17: 持住所受用身中一也。又義如來屬二下句一。文點
T2217_.59.0595b18: 可レ讀三如來者心王諸佛之住而住二其中一也。
T2217_.59.0595b19: 意經文如來者中臺加持身之所住也。故加
T2217_.59.0595b20: 持身住二其中一也爲言既從遍下。釋下所住如來
T2217_.59.0595b21: 名二加持一之由上也。既遍等者。遍法界自證徳
T2217_.59.0595b22: 以二加持力一生二中臺藏身一也。即與等者。顯下此
T2217_.59.0595b23: 所生加持身與二本地身一無レ別義上也。而以等
T2217_.59.0595b24: 者。如來住二神變加持一説二三密法一是遠爲
T2217_.59.0595b25: レ益二未來衆生一。故云二令一切衆生乃至種種不
T2217_.59.0595b26: 同一也。即此者。今中臺藏身也。此身所住名二
T2217_.59.0595b27: 加持所一也。爲言故經第五云。大日世尊入二
T2217_.59.0595b28: 於等至三昧一觀未來世諸衆生一文疏十六云。
T2217_.59.0595b29: 毘盧遮那義上已釋レ之○佛所以入二此三昧一
T2217_.59.0595c01: 者。佛住二畢竟無相寂滅之法一。以二大悲一故
T2217_.59.0595c02: 住二於三昧一令三一切大會及無量衆生得レ見二
T2217_.59.0595c03: 此大悲胎藏曼荼羅莊嚴大會嚴妙之法一。即
T2217_.59.0595c04: 是於二無相中一而現二有相一。雖下復有相而從二因
T2217_.59.0595c05: 縁一生上即不生義同二於性淨之法一。而令下衆生
T2217_.59.0595c06: 各隨二本縁一見二種種色一聞二種種聲一獲二種種法一
T2217_.59.0595c07: 各隨二心器一如法修行上。有二如レ是大因縁一故又
T2217_.59.0595c08: 爲レ滿足金剛手所問之法一令二明白無レ餘故
T2217_.59.0595c09: 而入二三昧一也文又疏釋似レ指二當機衆一。云レ得
T2217_.59.0595c10: レ見二大悲胎藏嚴妙之法一之故。然則經疏互顯
T2217_.59.0595c11: 歟。問。自證無相位言心倶絶歟。答。言心
T2217_.59.0595c12: 倶離而心唯存。問。既云二倶離何亦存レ心
T2217_.59.0595c13: 乎　答。雖レ離二如義及一一心一然猶不二心存
T2217_.59.0595c14: 矣故大師云非二一一心之所縁一。不二心之所
T2217_.59.0595c15: 證而已文又疏中住心品雖レ云二自證三菩提
T2217_.59.0595c16: 言語盡竟心行亦寂一而具縁品釋二自證三菩
T2217_.59.0595c17: 提自心自覺一。又不思議疏祕祕中祕釋云。本
T2217_.59.0595c18: 不生理自有二理智一。自覺二不生一故文故知無
T2217_.59.0595c19: 相極位猶有二不二心一。若不レ爾者同二木石一歟。
T2217_.59.0595c20: 問。若爾與下顯乘一心無相爲二至極一。而成中契
T2217_.59.0595c21: 證絶言之義上何殊乎　答。彼四言九心分位
T2217_.59.0595c22: 未レ及二如義一一心一。況不二心乎　問。若爾無
T2217_.59.0595c23: 相位唯識大無二五大一乎。答。法佛法爾六大
T2217_.59.0595c24: 自證位本有云二六大法身一。所以隨縁六大是
T2217_.59.0595c25: 色心無礙唯心唯色。故依二唯心＊之邊一雖レ云二
T2217_.59.0595c26: 不二心一於二法爾六大一全無二増減異一矣彼本
T2217_.59.0595c27: 不生理自有二理智一者。理五大智識大也。可
T2217_.59.0595c28: レ思レ之。尋云。能造六大色形有無如何。答。
T2217_.59.0595c29: 木幡義云。隨縁六大色心無礙故雖レ云下識大
T2217_.59.0596a01: 亦有二色形一五大或無中色形上法位六大識大
T2217_.59.0596a02: 無二色形一五大有二色形一也。私云。若法爾若隨
T2217_.59.0596a03: 縁六大論二色形一是所生四＊曼相也。能造六
T2217_.59.0596a04: 大若識若五大不レ可レ有二色形堅濕燸動。無礙
T2217_.59.0596a05: 了知性故。實四大亦觸境非二顯形二色一故。但
T2217_.59.0596a06: 與二顯異。彼有爲事法此無爲理性故
T2217_.59.0596a07: 次又釋歎加持住處等者。前擧二住處體一今歎二
T2217_.59.0596a08: 住處徳一也。論云。如來加持廣大金剛法界宮
T2217_.59.0596a09: 者是則五佛之異名文宗家以二五句一爲二五佛
T2217_.59.0596a10: 祕名一。疏家爲二體徳二義一各擧二一義一互顯歟。
T2217_.59.0596a11: 或又五佛縁起次第轉釋故論疏無ｃ違。例如二
T2217_.59.0596a12: 下四種身文轉釋又五字文中轉釋一也。又住
T2217_.59.0596a13: 處配二五佛一是三摩耶身五佛歟。宮閣即如來
T2217_.59.0596a14: 三摩耶形故先徳釋云。法界宮者法界塔婆
T2217_.59.0596a15: 也。三摩耶形文
T2217_.59.0596a16: 適無所依者。或本適字用二正訓一。順二前後
T2217_.59.0596a17: 文一歟
T2217_.59.0596a18: 此與釋論三種金剛三昧者。智論四十七云。
T2217_.59.0596a19: 　問曰。三種三昧何以皆言二金剛一　答曰。初
T2217_.59.0596a20: 言二金剛一中言二金剛輪後言二如金剛一。如金剛
T2217_.59.0596a21: 三昧佛説三能貫穿一切諸法一。亦無不見三是
T2217_.59.0596a22: 金剛三昧能通達諸三昧一。金剛輪三昧者得二
T2217_.59.0596a23: 是三昧一即能持二諸三昧輪一。是皆佛自説義。論
T2217_.59.0596a24: 者攝持義。言二如金剛三昧一者。能破二一切諸
T2217_.59.0596a25: 煩惱結使一無レ有遺餘一。譬如釋提桓因手執二
T2217_.59.0596a26: 金剛一破中阿修羅軍上云云私云。論疏三種不二符
T2217_.59.0596a27: 合一。只例同金剛義一歟。或三事三種其數同
T2217_.59.0596a28: 故云二大同一歟。或終一義大同。意云。三種中
T2217_.59.0596a29: 後一義大同也爲言中字有レ由矣
T2217_.59.0596b01: 法界者廣大者。安然云。此法界宮有二二種義一。
T2217_.59.0596b02: 一自受用遍法界宮。義釋云。大謂無邊際故
T2217_.59.0596b03: 乃至心王所都故云レ宮也云云二他受用法界
T2217_.59.0596b04: 宮。義釋云。此宮是古佛成菩提處乃至不三獨
T2217_.59.0596b05: 在二三界之表一也文智證大師記云。華藏世界
T2217_.59.0596b06: 別教他受用土。如何今爲二祕密教中遮那土一
T2217_.59.0596b07: ＊耶　答。別圓兩教通有二他受用。今此華藏
T2217_.59.0596b08: 世界圓他受用身土。於二一世界一分二二義一更
T2217_.59.0596b09: 無レ咎文雜問答云。淺深二義者。大自在天
T2217_.59.0596b10: 宮是爲二淺義宮一。深祕義者金剛者實智之智。
T2217_.59.0596b11: 即能破之義。法界者廣大＊之義。即實智之
T2217_.59.0596b12: 體。宮者無相法身妙住之境心王所都心神
T2217_.59.0596b13: 所宅。此宮是古佛成道之處也。故云レ宮。隨二
T2217_.59.0596b14: 如來所應之處一無レ非二是宮一。所以名爲二金剛
T2217_.59.0596b15: 法界宮一文私云。安然以二此宮以下一爲二他受用
T2217_.59.0596b16: 土一。此義不可。此目近詞也。尤可レ指二上宮一
T2217_.59.0596b17: 也。又智證大師遮那土總云二他受用土一。恐
T2217_.59.0596b18: 非レ理。兩部經是理智法身境界故。當レ知大師
T2217_.59.0596b19: 御意此宮下釋成深祕法界宮義一。釋論下引二
T2217_.59.0596b20: 智度淺略宮一簡異密宗義一。今此宗下還成二密
T2217_.59.0596b21: 乘義一也、或所謂以下文述二淺略義一。所謂是後
T2217_.59.0596b22: 次義故
T2217_.59.0596b23: 古佛成菩提處者。疏第十六云。然此五事仍
T2217_.59.0596b24: 是古昔諸佛成二最正覺先佛成二三菩提一也文
T2217_.59.0596b25: 五事者印色尊位住三昧也。此中色者本尊形相
也。住者本尊。依印言等所引來至加威而住也		　又十
T2217_.59.0596b26: 二云。以二羅字門等一淨二此心一故生二其眞實智
T2217_.59.0596b27: 惠光一。六識
發光		　故即見二古佛所行之道一文私云。
T2217_.59.0596b28: 准二此等釋一望二行者修顯一分別新古一歟。又義
T2217_.59.0596b29: 云。古佛成菩提者菩提實義也。疏第六云。謂
T2217_.59.0596c01: 覺二自心從レ本以來不生一即是成佛文舊來成
T2217_.59.0596c02: 佛故云二古佛成菩提一也。今教教主成佛外迹
T2217_.59.0596c03: 加持身。故對レ彼云二古佛一耳
T2217_.59.0596c04: 摩醯首羅天宮者。智論第二云。如二摩醯首羅
T2217_.59.0596c05: 天一秦言二大自在一文唯識疏七云。舊言二摩醯首
T2217_.59.0596c06: 羅一。今應レ言二莫醯伊濕伐羅一。即大自在也文十
T2217_.59.0596c07: 地論云。現報利益受二佛位一故。後報利益摩醯
T2217_.59.0596c08: 首羅智所生故文智周釋云。行滿今生即證二
T2217_.59.0596c09: 佛果一名爲二現報一○菩薩後身地前業感故名二
T2217_.59.0596c10: 後報一文通法釋云。因位窮時現報利益。功徳
T2217_.59.0596c11: 成滿異二佛位一故。果位彰時後報利益。寄二色
T2217_.59.0596c12: 究竟所一即於二彼身一示二成菩提一受二佛位一故文
T2217_.59.0596c13: 二師釋大異。今疏順二後釋一矣
T2217_.59.0596c14: 釋論云第四禪等者。智論第九云。問曰。何以
T2217_.59.0596c15: 故名爲二淨居天梵世天一。答曰。第四禪有二八
T2217_.59.0596c16: 種一。五種是阿那含住處。是名二淨居一。三種凡夫
T2217_.59.0596c17: 聖人共住。過二是八種一有二十住菩薩住所一。亦
T2217_.59.0596c18: 名二淨居一。號二大自在天王一文問。今此自在
T2217_.59.0596c19: 宮界内攝乎　答。唯識疏云。其淨居上有二實
T2217_.59.0596c20: 報土一。第十地居。爲二三界所一爲不レ爾乎。佛地
T2217_.59.0596c21: 論説。此他受用所居淨土爲二第十地諸菩薩
T2217_.59.0596c22: 等一説レ法處故即色究竟天攝文了義燈云。然
T2217_.59.0596c23: 自在宮非二淨居攝一。瑜伽第四云。色界之中
T2217_.59.0596c24: 十八住處。無想天廣果天攝。非二別處所一。既
T2217_.59.0596c25: 云二十八住處一。復言三無想攝二廣果天一。故自在
T2217_.59.0596c26: 宮非二五淨居一。若淨居攝處應三十七非二十八一
T2217_.59.0596c27: 文私云。疏意在二淨居上一而色究竟攝也。燈
T2217_.59.0596c28: 意色界攝而非二淨居攝一。然倶以爲二界内攝一矣。
T2217_.59.0596c29: 今疏意非二三界攝一。故下文非二今説一云二不獨
T2217_.59.0597a01: 在三界之表也一之故表用外
訓也		　故知疏主御意
T2217_.59.0597a02: 顯三知論非二三界攝一也。疏第五云。次於二東方一
T2217_.59.0597a03: 最近二北邊一布列五淨居衆一○阿闍梨言此是
T2217_.59.0597a04: 五那含天子耳。過此以上有下菩薩受二佛識
T2217_.59.0597a05: 位一處上。亦名二淨居天一。多是一生補處菩薩。是
T2217_.59.0597a06: 第二院所攝非二此中所明一也文此文又外院
T2217_.59.0597a07: 第二院分。准知又可二界外一耳。問。住心論
T2217_.59.0597a08: 三引二起世經一云。他化天上有二魔波旬一屬二他
T2217_.59.0597a09: 化天一攝取意他化上魔天既他化攝。淨居上自
T2217_.59.0597a10: 在豈非二色天攝一乎。依レ之淨影釋云。此他化
T2217_.59.0597a11: 上別有二魔天處一。近二他化一亦他化攝○依二大
T2217_.59.0597a12: 智論一。五淨居上別更有二一菩薩淨居一○是第
T2217_.59.0597a13: 十地菩薩住處。以レ此通レ前色界合有二二十三
T2217_.59.0597a14: 天一文此釋契二道理一何。答。魔天是界内波旬
T2217_.59.0597a15: 故＊云可二他化攝一。十住菩薩界外聖人故非二
T2217_.59.0597a16: 色天攝一也。依レ之或經云。有二妙淨土一出過三
T2217_.59.0597a17: 界一。第十地菩薩當レ生二其中一文是以住心論中
T2217_.59.0597a18: 欲天中雖レ擧二波旬天一色天中無レ示二今天一。斯
T2217_.59.0597a19: 則自顯二界外義一歟。義章釋文點可レ讀下以レ此
T2217_.59.0597a20: 通二色界一云云上。所以智論云二五淨居上一。故擧二色
T2217_.59.0597a21: 天一＊之便雖レ擧二此天一非レ謂二色界攝一歟
T2217_.59.0597a22: 今此宗明義等者。開題云。若據二淺略義一摩
T2217_.59.0597a23: 醯首羅天王宮。釋論云○如疏引　若就二深
T2217_.59.0597a24: 祕一釋者以自在加持○如疏
　云云		雜問答云。淺
T2217_.59.0597a25: 深二義者大自在天王宮是爲二淺義宮一。深祕
T2217_.59.0597a26: 義者宮者無相法身妙住之境一。此宮是古佛
T2217_.59.0597a27: 成道＊之處也。故云レ宮文私案二此二文意一。前
T2217_.59.0597a28: 此宮古佛等文中所謂下一句淺義標句上一
T2217_.59.0597a29: 句深義結文也。然今文重釋二前深祕意一也。
T2217_.59.0597b01: 今指二成佛外迹一云二深祕一。對二如常淺略一故。若
T2217_.59.0597b02: 不レ爾者何今云二有應之處一矣。但上文所謂者
T2217_.59.0597b03: 復次義。非レ釋成上一歟。猶如三釋論中本論所
T2217_.59.0597b04: 謂云二復次一矣。或又轉釋深祕一即爲二淺略一也。
T2217_.59.0597b05: 如三疏下云二轉釋佛莊嚴藏一耳。當レ知智論義
T2217_.59.0597b06: 爲レ淺今經義爲レ深也
T2217_.59.0597b07: 神心所宅者靈明性云二神心一。即靈知神知義
T2217_.59.0597b08: 也。神心是能住自性理佛也。所宅即所住受
T2217_.59.0597b09: 用智身也
T2217_.59.0597b10: 謂隨如來有應之處等者。自在宮處所不定
T2217_.59.0597b11: 意歟。佛地論第一云。如レ是淨土爲下與二三界一
T2217_.59.0597b12: 同一處所上爲二各別一＊耶。有義各別。有處説
T2217_.59.0597b13: レ在二淨居天上一有處説レ在二西方等一故。有義同
T2217_.59.0597b14: 處。淨土周圓無レ有二邊際一通二法界一故。如實
T2217_.59.0597b15: 義者。實受用土周遍法界一無二處不有。不レ可三
T2217_.59.0597b16: 説言レ離二三界處一亦不レ可三説即三界處一。若隨二
T2217_.59.0597b17: 菩薩所宜一現者或在二色界淨居天上一或在二西
T2217_.59.0597b18: 方等一歟。處所不定文私云。今宗義同二佛地
T2217_.59.0597b19: 如實義者一矣。智證大師在唐記云。第四禪者
T2217_.59.0597b20: 若於二毘盧遮那之分一爲二遍法界第四禪一乎。
T2217_.59.0597b21: 答。然也。諮問。若遍法界皆是第四禪者。唯
T2217_.59.0597b22: 有二遮那住處一應レ無二衆生所居一乎。答。遮那
T2217_.59.0597b23: 雖レ遍二法界一不レ妨二衆生所住一。猶如三寂光遍二於
T2217_.59.0597b24: 三土一文私云。此文成二處所不定旨一歟。疏
T2217_.59.0597b25: 第四云。大日如來身如二閻浮檀金一紫磨金
T2217_.59.0597b26: 色。首戴二髻髮一被二絹縠衣一。此是首陀會天成二
T2217_.59.0597b27: 最正覺一之幖幟也。彼界諸聖天衆衣服輕妙
T2217_.59.0597b28: 本質嚴淨不三復假以二外飾一故世尊俯同其
T2217_.59.0597b29: 像一也略抄　准二此釋一。大日如來又於二色界中
T2217_.59.0597c01: 五淨居天一成二正覺一歟　問。金剛頂經云。住二
T2217_.59.0597c02: 阿迦尼吒天王宮中一文慈覺疏云。阿迦尼吒
天此云色究竟文
T2217_.59.0597c03: 與二今自在天宮一同異何　答。安然教時義第
T2217_.59.0597c04: 四云。第四禪色究竟天有二五種名一。一名色究
T2217_.59.0597c05: 竟一二名二有頂一三名二須陀會一四名二魔醯首
T2217_.59.0597c06: 羅一五名二阿那含天一。第四禪主亦名二＊魔醯首
T2217_.59.0597c07: 羅一文私云。今宗意胎藏理身住二金界智佛一故
T2217_.59.0597c08: 疏云其所住所
名佛受用身		　指二彼智佛一云二自在宮一。心王自
T2217_.59.0597c09: 在徳故。金剛智佛住二胎界理身一故呼二彼理
T2217_.59.0597c10: 身一云二色究竟一。色身究竟體故。故大師釋云。
T2217_.59.0597c11: 身心互爲二能所住一云云釋論第三。眞如爲レ身
T2217_.59.0597c12: 般若爲レ心云云又善無畏破地獄儀軌云。智法
T2217_.59.0597c13: 身佛住二實相理一。爲二自他受用一現一三十七尊一
T2217_.59.0597c14: 令三一切入二不二之道一。理法身佛住二如如寂
T2217_.59.0597c15: 照一法然常住。不動而動現二八葉一爲二自受用一
T2217_.59.0597c16: 示二三重曼羅一令三十界證二大空一。雖二是理
T2217_.59.0597c17: 智之殊廣略之異一本來一法曾無二殊異一文
T2217_.59.0597c18: 私云。實相理者如如理也。如如寂照者疏云實相智云云。
如如智也。故金光明經云。唯有如如及如如智名爲法身
T2217_.59.0597c19: 文。金界云自他受用胎藏但云自受用者。自性受用佛
與自眷屬各説三密門互以法樂故云自他受用。實行隔
T2217_.59.0597c20: 聞故但云自受用也。無違矣。大師釋云。自性胎藏理身。
受用佛金界智佛。自受法樂故與自眷屬各説三密門文
T2217_.59.0597c21: 文證既分明也。不レ可二異求一矣當知大日經是
T2217_.59.0597c22: 理智不二之理身説。金剛頂又智理不二之
T2217_.59.0597c23: 智佛談也。故金界遮那以二止觀一羽一而結二智
T2217_.59.0597c24: 印一胎藏毘盧以二定惠兩手一而作二定印一。甚以
T2217_.59.0597c25: 有二深意一者歟。又金剛頂經。能住佛身擧二智
T2217_.59.0597c26: 之徳一。教王經理
趣經等		　大日經中。所住宮殿示二五智
T2217_.59.0597c27: 之名一。今經也　瑜祇經中。能所住佛宮倶明二五
T2217_.59.0597c28: 智徳號一。三經教主住處義良有レ以也。此中
T2217_.59.0597c29: 有レ味。深思當レ見矣。問。諸經中皆以二器界一爲二
T2217_.59.0598a01: 住處一。何今以二佛身心一爲二住處一＊耶。答。凡三
T2217_.59.0598a02: 乘教雖レ云二唯識所變一猶論二心外之依正一。一
T2217_.59.0598a03: 乘宗雖レ談二一心縁起一屡滯二因海之人法一。斯
T2217_.59.0598a04: 則洗滌二心外之鑛垢一未レ開二心中之祕寶一故。
T2217_.59.0598a05: 然今教意性徳本具忽陳恒沙已有速顯。是
T2217_.59.0598a06: 故金剛尼吒天本有二衆生心上月輪一。胎藏法
T2217_.59.0598a07: 界宮豈非二我等胸中之蓮臺一。所住是依正輪
T2217_.59.0598a08: 圓之法界。何遙擧二鷲峰之岫一。能住亦理智瑜
T2217_.59.0598a09: 伽之佛體。誰遠尋二鵝王之迹一。故經中或云二三
T2217_.59.0598a10: 十七尊住心城一或云二大菩提心光明殿一此
T2217_.59.0598a11: 意矣。依レ之序分六動名二六根本煩惱之動搖一。
T2217_.59.0598a12: 誰混二東涌西沒之奇瑞一。流通衆退説二皆悉禮
T2217_.59.0598a13: 佛隱而不現一。寧同二作禮而去之儀式一。故大師
T2217_.59.0598a14: 釋云。恒沙眷屬鎭住自心之宮一無盡莊嚴優
T2217_.59.0598a15: 遊本初之殿一云云心王心數諸尊處二心蓮一而
T2217_.59.0598a16: 彰四曼之性一。理佛智佛大我住二心月一而説二
T2217_.59.0598a17: 三密之法一。大師釋云。雙圓性海談二四＊曼自
T2217_.59.0598a18: 性一重如月殿説二三密自樂一＊云云可レ思レ之。又
T2217_.59.0598a19: 先徳釋云。聲字實相各窮二性海之深理一。大三
T2217_.59.0598a20: 法羯同振二本地之高徳一云云此釋逆次述上大師釋
意聲字實相是三密故
T2217_.59.0598a21: 　此中深義依二事相一更問觀。夫金薩灌頂之
T2217_.59.0598a22: 日拜二諸佛臆中之曼荼一妙雲流傳之時開二衆
T2217_.59.0598a23: 生心上之鐵塔一。五輪本我身。誰求二西土之
T2217_.59.0598a24: 雲一。兩部即吾心。何仰二東流之風一。故今疏中
T2217_.59.0598a25: 釋二此中祕密謂心爲佛塔也一。金剛頂經中説二
T2217_.59.0598a26: 此即毘盧遮那聖衆集會便爲現證率都婆
T2217_.59.0598a27: 塔一。可レ悉レ之。可レ悉レ之。又疏第五釋二内心曼荼
T2217_.59.0598a28: 羅一云。此是如來祕傳之法。不レ可レ形二於翰墨一。
T2217_.59.0598a29: 故寄在圖像一以示二行人一。若得二深意一者自當二
T2217_.59.0598b01: 默而識之文自當默而識之甚深甚深深察
T2217_.59.0598b02: レ之　問。今理佛住二智身一。何云二有應一乎。答。
T2217_.59.0598b03: 信證僧正義云。應有二二義一。一是符應義二相
T2217_.59.0598b04: 應義。謂理智相應也。今取二後義一文私云理智
T2217_.59.0598b05: 相應義可レ然。又疏第四云。須陀會天俯同之
T2217_.59.0598b06: 姿文自性中加持身理佛又有二俯同義一故云
T2217_.59.0598b07: レ應何失然。非二受用以下應一也
T2217_.59.0598b08: 一切持金剛者等者。今持金剛可レ通二菩薩一。
T2217_.59.0598b09: 衆成就總句。皆悉衆會是廣故。故住心論第
T2217_.59.0598b10: 十釋二今金剛一云。金剛者五部諸尊所持法界
T2217_.59.0598b11: 幖幟文或又擧二内眷屬顯二大眷屬一歟。故下
T2217_.59.0598b12: 指二此文一云二其金剛名曰虚空無垢等一故。但
T2217_.59.0598b13: 大師釋於二金剛部中一亦有二五部一故祕藏記
T2217_.59.0598b14: 云。五部即五智。一智所互具二五智一。所以成二
T2217_.59.0598b15: 二十五部一文又先徳祕釋中於二十九金剛一
T2217_.59.0598b16: 分二三部五智一。故二義中前義爲レ勝。別説中金
T2217_.59.0598b17: 剛菩薩列擧云二及普賢菩薩等一。今文外無二菩
T2217_.59.0598b18: 薩總句一故。又金剛菩薩名互通故。故疏第
T2217_.59.0598b19: 十二云。復次菩薩身即是金剛之體。而十方
T2217_.59.0598b20: 一切佛同以二如來金剛智印一授二其手一故名二
T2217_.59.0598b21: 持金剛一也＊文此釋金剛名
通菩薩也		　又第三云。自臍
T2217_.59.0598b22: 以上至レ咽出現無量十住諸菩薩一。然此中自
T2217_.59.0598b23: 有二二重一。從レ心以下諸大眷屬。從心已上諸
T2217_.59.0598b24: 内眷屬。通名二大心衆一略抄此文内大同名
十住菩薩故		　准二
T2217_.59.0598b25: 此等釋一。當知今文持金剛通二二重眷屬一云二
T2217_.59.0598b26: 持金剛一也。住心論釋又此意矣。故寶鑰云。五
T2217_.59.0598b27: 部諸佛&T016254;二智印一森羅文既云二諸佛一。不レ局二金
T2217_.59.0598b28: 剛部一也。又總句金剛含二二類一故。指二其中一
T2217_.59.0598b29: 云二其金剛一也。或雖レ通レ二金剛名近二内眷屬一
T2217_.59.0598c01: 故從レ勝云レ其歟。問。金剛頂經中與九十倶
T2217_.59.0598c02: 胝菩薩衆倶之總句置二大摩尼殿後一。諸經亦
T2217_.59.0598c03: 爾。何今違二顯密諸經例一衆成總句安二樓閣
T2217_.59.0598c04: 前一乎。答。或云。處衆各總別二節故＊綺レ文
T2217_.59.0598c05: 也。私云。處衆交擧而顯二依正不二人法一體
T2217_.59.0598c06: 義一歟
T2217_.59.0598c07: 兼得淺深二釋者。鈔云。淺謂執持。執持金剛
T2217_.59.0598c08: 杵一也。深謂住持。住持金剛印一也文此釋意持
T2217_.59.0598c09: 含二二義一歟。執持住持故。意云。標二今謂持金
T2217_.59.0598c10: 剛一結二於義爲勝一文起盡無レ爭執持相望持金
T2217_.59.0598c11: 剛得二二義一故爲レ勝也。爲言　若不レ爾者不
T2217_.59.0598c12: レ順兼字及結文一故。問。若爾不レ順二故字一應
T2217_.59.0598c13: レ云二然隨文便　何　答。今持金剛亦兼二執義一
T2217_.59.0598c14: 故。是故隨レ便二名互用也。爲言　私義云。梵
T2217_.59.0598c15: 語陀羅具二執持二義一故。舊云二執金剛一新云二
T2217_.59.0598c16: 持金剛一。然今經兼得新舊深淺二釋一故隨二文
T2217_.59.0598c17: 便一或云二持金剛一一切持
金剛文		　或云二執金剛一十九執
金剛文
T2217_.59.0598c18: 於レ義勝也爲言
T2217_.59.0598c19: 五百執金剛神者。或云表二釋迦五百大願一歟。
T2217_.59.0598c20: 或示二五百塵點一歟
T2217_.59.0598c21: 心王所住之處等者。准下上文云二如來在此宮
T2217_.59.0598c22: 中爲獨處耶一下文云中心王毘盧遮那上可レ局二
T2217_.59.0598c23: 大日一尊一。今經教主故。心數又第一重等内
T2217_.59.0598c24: 大眷屬歟。下衆成就文列二金剛菩薩一故今文
T2217_.59.0598c25: 擧二内眷屬一顯二大眷屬一歟。云二智印及執金剛一
T2217_.59.0598c26: 故。疏第四云。曼荼羅者名二聚集一。乃至十世界
T2217_.59.0598c27: 微塵數差別智印輪圓輻湊翼輔大日心王一。
T2217_.59.0598c28: 是故説爲二曼羅一也云云但不レ擧二四佛四菩
T2217_.59.0598c29: 薩一者。彼具二王數二義一。五佛即心王餘尊即心數
又大日即心王餘尊即心
T2217_.59.0599a01: 數又九尊心王
餘尊＊心數也		今擧レ偏顯レ通歟。例如下立義四句
T2217_.59.0599a02: 貫二兩重一故不中指屬上矣。又住心論釋二今經文一
T2217_.59.0599a03: 云。心王如來大毘盧遮那五智四印及心數
T2217_.59.0599a04: 微塵數眷屬文此釋以二五佛心王一爲二薄伽梵
T2217_.59.0599a05: 句一歟。故次下釋云。薄伽梵者標二諸尊徳號一文
T2217_.59.0599a06: 又上文云。五佛即心王餘尊即心數文但此意
T2217_.59.0599a07: 擧二能説人一。非三五佛皆爲二教主一歟。或又但心
T2217_.59.0599a08: 王如來大毘盧遮那釋二薄伽梵句一。五智四曼
T2217_.59.0599a09: 釋二如來乃至法界文一。次下配釋分明故與二疏
T2217_.59.0599a10: 釋同。大日普門體故云二諸尊徳號一。猶如三金
T2217_.59.0599a11: 剛頂經一切如來釋二大日如來一矣。或薄伽梵
T2217_.59.0599a12: 諸尊徳號今名二大日一也。爲言　故云二具釋如
T2217_.59.0599a13: 疏。可レ思レ之　問。依二轉識得智義一四佛是八
T2217_.59.0599a14: 識爲レ體。或九尊配二九識一。高尾
口決		准二顯家説一八
T2217_.59.0599a15: 識九識皆是心王體。何今屬二心數一乎。答。今
T2217_.59.0599a16: 教意帝網瑜伽＊故心數心王重重也。故頌云。
T2217_.59.0599a17: 心數心王過二刹塵一各具二五智無際智一文以二如
T2217_.59.0599a18: 常一途義一勿レ令レ疑矣。又祕藏記中。一識心王
T2217_.59.0599a19: 八識心王。別本即身義中。以法界智爲本爲
T2217_.59.0599a20: レ證四佛等八識爲二心數一＊耶。實義是互相渉
T2217_.59.0599a21: 入彼此加持故主伴重重王數多多也。雜問答
T2217_.59.0599a22: 云。是以互爲二能所主伴一。自受法樂文別本即
T2217_.59.0599a23: 身義云。約二金剛界七十三尊一大日爲二心王一
T2217_.59.0599a24: 餘七十二尊爲二心數一。約二胎藏界五百尊一大日
T2217_.59.0599a25: 爲二心王一餘四百九十九尊爲二心數一取意正本
T2217_.59.0599a26: 即身義云。心王者法界體性智等。心數者多
T2217_.59.0599a27: 一識文私云。正本即身義文等字等取四佛一
T2217_.59.0599a28: 歟。住心論云二五佛即心王一之故或又通二四菩
T2217_.59.0599a29: 薩一歟。祕藏記云。不動二九識一其餘十佛刹一
T2217_.59.0599b01: 切心王攝二於一識一名二一切一心識一云云此釋
T2217_.59.0599b02: 意八葉中臺云二九識一第一重以外云二其餘一
T2217_.59.0599b03: 故
T2217_.59.0599b04: 無不即入金剛界中者。准二上文一云二金剛法界
T2217_.59.0599b05: 宮。指二彼宮一云二金剛界中一歟。又第二十卷云。
T2217_.59.0599b06: 一切大會曼荼羅皆是一身無二別身一也。即普
T2217_.59.0599b07: 門身。是法界身即是金剛界身也文准二此文一
T2217_.59.0599b08: 心王心數諸尊當體云二金剛界一歟。界是性義
T2217_.59.0599b09: 名二身體一也。金剛界儀軌云。應當レ知三自身即
T2217_.59.0599b10: 爲二金剛界一文准レ之又上文云。金剛喩二實相
T2217_.59.0599b11: 智一。○此智體如來實相智身文所住宮即受用
T2217_.59.0599b12: 身故云レ爾。故前後釋是同歟
T2217_.59.0599b13: 心王毘盧遮那成自然覺等者。此爲レ成二今經
T2217_.59.0599b14: 説會加持身一須三先明二自證法門身主伴一也。故
T2217_.59.0599b15: 云二如來内證功徳一自證三菩提義也。下卷中
T2217_.59.0599b16: 或云二菩提實義一第六卷或云二常寂之體一第四或
T2217_.59.0599b17: 云二菩提自證之徳一第三或云二實相自然智惠一
T2217_.59.0599b18: 第五等是也。此自證妙嚴之相常寂之體法爾
T2217_.59.0599b19: 無レ減非二造作所成一故云二自然覺一也。故第四
T2217_.59.0599b20: 云。如來妙嚴之相法爾無レ減。非二造作所成一
T2217_.59.0599b21: 故文又疏第六釋二菩提實義一云。謂覺二自心從
T2217_.59.0599b22: レ本以來不生一即是成佛。而實無レ覺無レ成也文
T2217_.59.0599b23: 第一云。如來無礙知見者一切衆生相續中
T2217_.59.0599b24: 法爾成就無レ有二缺減一文又云二唯佛與佛乃能
T2217_.59.0599b25: 知之一。是顯二十地非境之旨一也。故上文云。則
T2217_.59.0599b26: 雖二十地菩薩一尚非二其境界一。下卷中。十住菩
T2217_.59.0599b27: 薩猶因レ承二佛神力一得レ見二加持身一文此等義
T2217_.59.0599b28: 如二先辨一耳。問。唯佛與佛者何佛乎。答。當
T2217_.59.0599b29: 經理佛＊云二唯佛一金界智身云二與佛一。例如三止
T2217_.59.0599c01: 觀唯佛與佛文弘決中釋二唯佛釋迦與佛十
T2217_.59.0599c02: 方佛一也
T2217_.59.0599c03: 約菩提義等者。抄云。雖二法與レ人能所有異
T2217_.59.0599c04: 然恐難解。謂於二曼荼羅中若但置レ印名二法
T2217_.59.0599c05: 曼荼羅一。即約二菩提義一金剛印。若於二彼中一置二
T2217_.59.0599c06: 一切賢聖各持二其印一依レ位而住。是約二佛陀
T2217_.59.0599c07: 義一持金剛者取意此釋三昧耶印名二法曼一歟。
T2217_.59.0599c08: 故云二難解一歟。今謂不レ爾。結二前自證法門一故
T2217_.59.0599c09: 云二菩提義一。謂自證三菩提故。此自證法門法
T2217_.59.0599c10: 爾所成其性決定不レ改故云二金剛印一。非二印
T2217_.59.0599c11: 契等一也。又從二此法門身一今法身三摩地等云法門
身非種子等法門身也
T2217_.59.0599c12: 現二加持身一。大日及内大等羯磨身故云下約二佛
T2217_.59.0599c13: 陀義一即有中無量無邊持金剛者上。是即生後也。
T2217_.59.0599c14: 問。第四云。以二如是内證之徳無量無邊一
T2217_.59.0599c15: 故。其所加持現二作法門眷屬一無量無邊文此
T2217_.59.0599c16: 釋法門身又所現。如何。答。法門身有二二重一。
T2217_.59.0599c17: 法身三摩地等内證徳也。種子法曼荼羅是
T2217_.59.0599c18: 所現加持身也。四曼身皆説法利生此皆加
T2217_.59.0599c19: 持身故。故即身義云。法身三摩地等亦名二
T2217_.59.0599c20: 法智印一文下經文云。即以二陀羅尼形一示現
T2217_.59.0599c21: 佛身一文住心論釋云。法身既爾。何況餘身文
T2217_.59.0599c22: 問。自證法門五十一心數九識心王等不同。
T2217_.59.0599c23: 何皆云二智印一＊耶。答。智所二印持一故。或與レ智
T2217_.59.0599c24: 相應故。信進慚等又云二智印一歟
T2217_.59.0599c25: 由此衆徳等者。此文有二二義一。一云既云二衆
T2217_.59.0599c26: 徳一却釋二前自證功徳主伴集會義一歟。二云
T2217_.59.0599c27: 案二經文一集會言專指一今經會座一故。所以約二
T2217_.59.0599c28: 佛陀義一成二衆會義一也。又此者目近之辭故。雜
T2217_.59.0599c29: 問答云。此内證境平等界中有下過二塵數心王
T2217_.59.0600a01: 心數上。是會集之義也。此一相平等四種法身
T2217_.59.0600a02: 遍二衆生趣一説法利益。此説聽處名爲二集會一
T2217_.59.0600a03: 耳文以二此文二節一證二前二義一耳。問。經文一
T2217_.59.0600a04: 切持金剛者皆悉集會者多人相望而成集
T2217_.59.0600a05: 會義一。何今約二一人具徳一云二一切集會一＊耶。
T2217_.59.0600a06: 答。若少分未等一法未滿等反釋二經一切文一。
T2217_.59.0600a07: 故知具二一切徳一。持金剛者一味到二實際一故
T2217_.59.0600a08: 云二皆悉集會一歟。或又經疏影略互顯也
T2217_.59.0600a09: 然以自在神力等者。疏第三云。然以二如來加
T2217_.59.0600a10: 持一故。從二佛菩提自證之徳一現二八葉中胎藏
T2217_.59.0600a11: 身一。從二金剛密印一現二第一重金剛手等諸内眷
T2217_.59.0600a12: 屬一。從二大悲萬行一現二第二重摩訶薩埵諸大眷
T2217_.59.0600a13: 屬一。從二普門方便一現二第三重一切衆生喜見隨
T2217_.59.0600a14: 類之身一。若以二輪王灌頂一方レ之則第三重如二
T2217_.59.0600a15: 萬國君長一第二重如二朝廷百揆一第一重如二宗
T2217_.59.0600a16: 枝内弼一中胎如二垂拱之君一。故華臺常智爲二大
T2217_.59.0600a17: 曼荼羅王一也文准二此文一。今加持尊特身者中
T2217_.59.0600a18: 胎藏身今經教主也。既云二然以如來加持故一。
T2217_.59.0600a19: 即中胎大日非レ云二加持身一＊耶。疏第六云二成
T2217_.59.0600a20: 佛外迹一是也。依レ之疏第四云。大日如來身紫
T2217_.59.0600a21: 磨金色被二絹縠衣一。此是首陀會天最成正
T2217_.59.0600a22: 覺之幖幟也。如來妙嚴之相法爾無減。非二造
T2217_.59.0600a23: 作所成一故。十住菩薩猶因レ承二佛神力一得レ見二
T2217_.59.0600a24: 加持身一。其於二常寂之體一如レ在二羅縠一取意　此
T2217_.59.0600a25: 文又大日如來首陀會天五淨
居天		　符同姿云二加
T2217_.59.0600a26: 持身一。今加持尊特身者今經教主云事不レ可二
T2217_.59.0600a27: 異求一矣。又般若僧正抄云。加持身者曼荼羅
T2217_.59.0600a28: 中胎尊○亦名二字門道具足佛一＊也。亦名二具
T2217_.59.0600a29: 身加持一也文故知。即從心王毘盧遮那者指二
T2217_.59.0600b01: 菩提自證徳一。法門眷屬者金剛密印大悲普
T2217_.59.0600b02: 門等也。所現中擧二第一重一顯二二三重眷屬一
T2217_.59.0600b03: 也。或又法門眷屬者但智印也。總即別名故。
T2217_.59.0600b04: 問。疏第五云。内心妙白蓮華者是實相自然
T2217_.59.0600b05: 智惠。蓮華葉是大悲方便也。其餘三重是
T2217_.59.0600b06: 從二此自證功徳一流出諸善知識一入二法界門一
T2217_.59.0600b07: 耳文如二此文一八葉云二大悲方便一三重倶云二自
T2217_.59.0600b08: 證功徳一。能現法門相違如何。答。自證法門
T2217_.59.0600b09: 立名隨レ宜通而言レ之。皆法門身。又自證功徳
T2217_.59.0600b10: 也。第三卷中臺八葉云二自證一約レ勝。第五三
T2217_.59.0600b11: 重云二自證一據二通門一也。故當卷下十九執金
T2217_.59.0600b12: 剛云二内證之徳一四大菩薩云二内證功徳一。即
T2217_.59.0600b13: 此意矣。又八葉云二大悲一者。配二因根究竟一時
T2217_.59.0600b14: 有二此義一故歟。疏第二十云。爲以二中臺一爲二菩
T2217_.59.0600b15: 提心一次八葉爲二大悲一外三院爲二方便一也文
T2217_.59.0600b16: 持大空戰具者。抄云。今此諸執金剛各從二一
T2217_.59.0600b17: 門内自證智一遍二一切所一破二諸無明障染一義
T2217_.59.0600b18: 名二戰具一。大空智即戰具名二大空戰具一。作二持
T2217_.59.0600b19: 業釋一。或執金剛者各隨二一門法界幖幟一謂。是
T2217_.59.0600b20: 杵等是大空之戰具。可レ作二依主釋一文私云。一
T2217_.59.0600b21: 一智印皆徹二a字本不生際一而一相一味
T2217_.59.0600b22: 故云二大空一。故云二一相一味到於實際一也。各
T2217_.59.0600b23: 有二斷惑功一故云二戰具一也。或又一一智印具二
T2217_.59.0600b24: 衆徳一而渉入猶如下虚空含二衆像一無礙上故云二
T2217_.59.0600b25: 大空一歟。即身義云法身同二虚空一而無礙。含二
T2217_.59.0600b26: 衆像一故曰二大空一文或又以二虚空無垢智印一
T2217_.59.0600b27: 所二印持一皆同二虚空無垢之相一無有二餘相一故
T2217_.59.0600b28: 云二大空一。虚空遊歩等准知之一。擧二初二三一顯
T2217_.59.0600b29: レ餘歟
T2217_.59.0600b30: 無明之煩惱者。或本無相之煩惱云云疏第二
T2217_.59.0600c01: 云。由有二無明一生二五根本煩惱一文准二此釋一五
T2217_.59.0600c02: 根本煩惱歟。今依主立レ名矣。又通二百六十
T2217_.59.0600c03: 心一。故下文云百六十隨煩惱文或云。煩惱無二
T2217_.59.0600c04: 相貎一而縛レ心。如三天帝五繋縛縛二修羅一。故
T2217_.59.0600c05: 云二無相一耳云云又十卷義釋云。無明堅執二一
T2217_.59.0600c06: 切煩惱一云云十四卷義釋云。無相堅執二一切
T2217_.59.0600c07: 煩惱一云云既云二一切煩惱一。可二五根本煩惱及
T2217_.59.0600c08: 百六十隨煩惱一歟
T2217_.59.0600c09: 大日經疏指心鈔卷第二終
T2217_.59.0600c10:   御本記云
T2217_.59.0600c11: 建治四年二月七日於醍醐寺中正院加點
T2217_.59.0600c12: 畢　金剛佛子頼瑜
T2217_.59.0600c13:
T2217_.59.0600c14:
T2217_.59.0600c15: 大日經疏指心鈔卷第三
T2217_.59.0600c16: 疏卷第一之三
T2217_.59.0600c17: 次明所住樓閣及師子座者。上法界宮是所
T2217_.59.0600c18: 依國城也。今樓閣即所住堂殿也。故教王
T2217_.59.0600c19: 經云。住二阿迦尼吒天王宮中大摩尼殿一文理
T2217_.59.0600c20: 趣經云。在二於欲界他化自在天王宮中大摩
T2217_.59.0600c21: 尼殿一文又今經第五云。即時諸佛國土地平
T2217_.59.0600c22: 如レ掌隨レ福所レ感宮室殿堂意生之座文准而
T2217_.59.0600c23: 可レ知矣
T2217_.59.0600c24: 信解者始從眞正發心等者。智證大師抄云。
T2217_.59.0600c25: 眞正發心指二凡夫位初發心之處一言レ爾也文
T2217_.59.0600c26: 義釋裏付云。義有二三番一。一博地凡夫初發
T2217_.59.0600c27: 心。二初住已上菩薩初發心。三究竟發心。若
T2217_.59.0600c28: 約二實義一眞名約二究竟一而今且依二＊博地一。言二眞
T2217_.59.0600c29: 正一者所發大心是眞是正不レ僞不レ邪故名二眞
T2217_.59.0600c30: 正一。發二此大心一位同二大覺一故名二眞正一。望レ前
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [Prev+100] [Prev] 580 581 582 583 584 585 586 587 588 589 590 591 592 593 594 595 [Next] [Next+100] [Last] [行番号:有/無]   [返り点:有/無] [CITE]