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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59

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T2217_.59.0571a01:
T2217_.59.0571a02:   No. 2217 [cf. No. 1796]
T2217_.59.0571a03: 大日經疏指心鈔卷第一
T2217_.59.0571a04:
T2217_.59.0571a05:   疏卷第一之一
T2217_.59.0571a06: 大毘盧遮那成佛經疏者。初八字是本經名。
T2217_.59.0571a07: 疏一字即今書題也。斯則大日經之疏依主
T2217_.59.0571a08: 立稱也。且於今經釋現行有三本。一大師
T2217_.59.0571a09: 請來二十卷疏。二慈覺請來十四卷義釋。題
T2217_.59.0571a10: 日毘盧遮那成佛神變加持經義釋。三智證
T2217_.59.0571a11: 請來十卷義釋。題日毘盧遮那加持經義釋。
T2217_.59.0571a12: 此中今本初二十卷疏也。故御請來録云。大
T2217_.59.0571a13: 毘盧遮那經疏一部二十卷一行禪師撰云云
T2217_.59.0571a14: 又安然目録出八本。遍明徳請玄訪等請來
T2217_.59.0571a15: 亦有之。智證大師義釋目録云。高雄寺空海
T2217_.59.0571a16: 和尚本二十卷○以世多行更不入藏。今記
T2217_.59.0571a17: 數本題。爲令後代會事無由及名是非。非
T2217_.59.0571a18: 者此疏也。是者義釋也。凡疏體者。初以筆
T2217_.59.0571a19: 語談於大宗。次撮略釋題。後更開章分科
T2217_.59.0571a20: 解釋。諸家章疏大綱如此。而今不爾。所以
T2217_.59.0571a21: 題疏與尾不合。披而須辨。其義釋者直爾
T2217_.59.0571a22: 釋文無有拆開章段等事。以爲祕教不同
T2217_.59.0571a23: 常途對衆講演。只會文意潜通佛旨
T2217_.59.0571a24: 謂此破不可然。今疏一行草本。直記無畏
T2217_.59.0571a25: 説。義釋再治別本。屡交他人語。依之安然
T2217_.59.0571a26: 云此義釋本。三藏説一行記。智儼温古再治
T2217_.59.0571a27: 之。間本記外多加人言濟暹僧都云。今
T2217_.59.0571a28: 二十卷疏。是草案本也當知疏稱作者正
T2217_.59.0571a29: 名義釋治定謬號。依之解義釋。覺苑牒文
T2217_.59.0571b01: 云疏云釋撰號云疏主之諱。又龍猛論云。
T2217_.59.0571b02: 准毘盧遮那經疏此文縱雖譯者不空語
T2217_.59.0571b03: 無畏一行不空皆以疏名。恐雖破大師請
T2217_.59.0571b04: 來還成非付法祖師。故應云是者疏也非
T2217_.59.0571b05: 者義釋也耳。抑又不似疏例云事如何。智
T2217_.59.0571b06: 證自云。祕教不同常途對衆講演只會文
T2217_.59.0571b07: 意潜通佛旨既許別作義。若爾疏題例
T2217_.59.0571b08: 不似常途何失。又彼疏體者是常途三門分
T2217_.59.0571b09: 別義歟。嘉祥法華義疏中。破古徳三段之
T2217_.59.0571b10: 釋。大師梵網經開題云。古徳三段釋是淺略
T2217_.59.0571b11: 意。自家一一字一一句句皆是諸尊法曼
T2217_.59.0571b12: 荼羅身。法然而有。無人造作。故不用彼
T2217_.59.0571b13:
T2217_.59.0571b14: 沙門一行阿闍梨記者。沙門釋子之通名。一
T2217_.59.0571b15: 行疏主之別稱也。抄第一云。言沙門者是
T2217_.59.0571b16: 略梵語。具足應云沙迦懣曩。翻就此方即
T2217_.59.0571b17: 云息惡。謂息塵垢之惡故。別諱者如前已
T2217_.59.0571b18: 明。述謂叙述。記謂記録。以我疏主叙述記
T2217_.59.0571b19: 録諸教及三藏所説文之與義成斯疏矣。
T2217_.59.0571b20: 非自作也。故云沙門一行述記略抄義釋
T2217_.59.0571b21: 除阿闍梨加述字歟。智證大師記云。大日
T2217_.59.0571b22: 經疏者。一行禪師依無畏三藏口傳撰集毘
T2217_.59.0571b23: 盧遮那經大本之要文。爲今疏也云云准此
T2217_.59.0571b24: 釋又非三藏之自義歟。疏第九卷皆同底
T2217_.59.0571b25: 里三昧耶經説也。可悉之。問。今疏之所
T2217_.59.0571b26: 造年記何比耶。答。或云。大日經疏自開
T2217_.59.0571b27: 元十二年以來同十五年之前造之歟云云
T2217_.59.0571b28: 行者。抄第一云。一行者疏主之諱。夫聖人
T2217_.59.0571b29: 名則必不徒然。唯一爲行。故曰一行。今
T2217_.59.0571c01: 之疏主取阿一行是爲禪行。且以阿字而
T2217_.59.0571c02: 顯示之阿闍梨者。慈覺釋云。阿闍梨
T2217_.59.0571c03: 短聲翻爲正行。長聲呼云阿闍梨耶。翻軌
T2217_.59.0571c04: 範師或云。新云阿遮梨耶。唐云軌範此有
五種
T2217_.59.0571c05: 剃髮出家羯磨教授依止五中取教授云明
T2217_.59.0571c06: 解師云云或云。一行禪師元禪宗人歟。抄第
T2217_.59.0571c07: 一云。准禪門師資承襲圖所示。第五祖弘仁
T2217_.59.0571c08: 大師門下有二弟子。一是惠能即南宗也。一
T2217_.59.0571c09: 是神秀即北宗也。北宗弟子名曰普寂。即疏
T2217_.59.0571c10: 主之師也准此釋者。今一行是北宗禪師
T2217_.59.0571c11: 也。以阿字無生爲禪行矣
T2217_.59.0571c12: 入眞言門等者。今此品題非唱本經之名。即
T2217_.59.0571c13: 是末釋之稱也。今疏先不唱經文。直牒釋
T2217_.59.0571c14: 故。品號在下。牒釋故。具縁品等又先不唱
T2217_.59.0571c15: 而直牒釋故。問。全同經。何爲疏名耶。若
T2217_.59.0571c16: 擧疏品號者。具縁品已下何不爾耶。答。
T2217_.59.0571c17: 通號依依主。品號約有財。例如釋論已説
T2217_.59.0571c18: 立義等依有財矣。具縁品已下無亂故今先
T2217_.59.0571c19: 釋通名。故若不擧品號難知何品故
T2217_.59.0571c20: 大毘盧遮那等者。不思議疏上云。大者即無
T2217_.59.0571c21: 邊義也。毘盧遮那者是日。所謂即惠日也。
T2217_.59.0571c22: 成佛者證正覺正智義也。神變加持者神力
T2217_.59.0571c23: 所持也。經者貫穿縫綴能詮在此矣今此
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。且翻名者。梵云摩訶
T2217_.59.0571c26: *毘盧遮那悉提三菩提微吃哩&T058676;多地瑟姹
T2217_.59.0571c27: 曩素怛覽摩訶云大。*毘盧遮那云遍照。悉
T2217_.59.0571c28: 提云成。三菩提云正覺。微吃&T058676;多云神
T2217_.59.0571c29: 變。地瑟姹曩云加持。素怛覽云經。總云大
T2217_.59.0572a01: 遍照成正覺神變加持經大師開題云。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。若悉翻漢語者曰大日除暗
T2217_.59.0572a05: 遍明成正覺者神變加持經帝釋王。若具梵
T2217_.59.0572a06: 本名mah@avairocada別本
na
bisa@mbodhivik@rnita
T2217_.59.0572a07: dhi@s@tisutr@a@midraraja祕藏記同之。又本云。
T2217_.59.0572a08: 摩訶毘盧遮那勃陀悉地vik@rnitati@s@ticotra@m
T2217_.59.0572a09: 因陀羅羅若私云。成佛梵語頗異。抄云悉
T2217_.59.0572a10: 地三菩提。一本開題云勃陀悉地。抄准漢
T2217_.59.0572a11: 名云悉地三菩提。一本開題梵語法故云
T2217_.59.0572a12: 佛成也。勃陀三菩提梵語廣略歟。別本
T2217_.59.0572a13: 記等。尾三菩提者。尾字成梵名歟。問。大日
T2217_.59.0572a14: 即佛。何更云成佛耶。答。雜問答云。問
T2217_.59.0572a15: 大日是即法身。何故更次云成佛。答。此
T2217_.59.0572a16: 有三意。一大日指今果。成佛指昔事。謂大
T2217_.59.0572a17: 日世尊顯昔成佛之初事。故云大日正覺。二
T2217_.59.0572a18: 大日者此衆生本覺也今了此本覺故云大
T2217_.59.0572a19: 日成覺。三者大日世尊令衆生成佛故云大
T2217_.59.0572a20: 日成佛私云。且約行者顯得邊論今昔
T2217_.59.0572a21: 歟。意指本有云初事指修顯云今果。第
T2217_.59.0572a22: 二釋反之。本覺云大日顯得云成佛。故上
T2217_.59.0572a23: 二約自利後一據利他耳。又此題有二意。
T2217_.59.0572a24: 堅約句義者句句含攝四身等。横就字義
T2217_.59.0572a25: 則字字各含人法喩矣。初竪義者。開題云。
T2217_.59.0572a26: 大毘盧遮那者自性法身即本有本覺理身。
T2217_.59.0572a27: 次成佛者受用身。此有二種。一自受用。二他
T2217_.59.0572a28: 受用。修得始覺智身。神變者他受用應身即
T2217_.59.0572a29: 變化法身。加持者等流身即是三界六道隨
T2217_.59.0572b01: 類身。若接四爲三者。神變加持合爲一。即
T2217_.59.0572b02: 法應化三身。如次可知。又配三大釋者。
T2217_.59.0572b03: 大*毘盧遮那者體也。成佛者相也。神變加持
T2217_.59.0572b04: 用也私云。此中第三身名他受用者變化
T2217_.59.0572b05: 身。又有含他受用義故。或此則報身中他受
T2217_.59.0572b06: 用也。他受用是用大故。但第二身中他受用
T2217_.59.0572b07: 是自證中化他歟。故疏指成佛云自證三菩
T2217_.59.0572b08: 提。故五祕密經云。*毘盧遮那自受用身及大
T2217_.59.0572b09: 普賢金剛薩埵他受用身智云云今又云始覺
T2217_.59.0572b10: 智身可思之。又三身時神變加持爲一者。
T2217_.59.0572b11: 三身時等流又應化攝故。故起信論三身章
T2217_.59.0572b12: 云。隨於六道各見不同種種異類。非受樂
T2217_.59.0572b13: 相故説爲應抄第一云。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*毘盧遮那倶屬體大。成
T2217_.59.0572b16: 佛二字即相大。神變加持用大也。又或大之
T2217_.59.0572b17: 一字是總。*毘盧遮那神變等是別。體相用
T2217_.59.0572b18: 三句皆大故。約三身者大*毘盧遮那即法
T2217_.59.0572b19: 身。成佛即報身神變加持應化身。又或大屬
T2217_.59.0572b20: 法身。*毘盧遮那成佛倶是報身。神變加持
T2217_.59.0572b21: 即應化身。或可大之一字即通三身。所謂大
T2217_.59.0572b22: 法身大報身大化身也略抄私云。以今釋望
T2217_.59.0572b23: 前釋三身或同或異。初釋同前後二異彼。
T2217_.59.0572b24: 三大與彼異。彼如次配三身句。故今法身
T2217_.59.0572b25: 句開禮相報應句合爲用大。故且准起信
T2217_.59.0572b26: 論等中理法身爲體智身自受爲相他受變
T2217_.59.0572b27: 化爲用者。抄初釋。理智二身爲法身他受
T2217_.59.0572b28: 爲報身。第二釋開理身別立自他二受合
T2217_.59.0572b29: 爲報歟。大師釋自他合爲相大者。約受用
T2217_.59.0572c01: 義同且以用大他受屬相大歟。或於智身
T2217_.59.0572c02: 約自證化他歟。後横義者。開題云。人法具
T2217_.59.0572c03: 擧法譬圓備。所以者何。若言人則是人也。一
T2217_.59.0572c04: 一字人種子故。言法則悉法也。一一字皆法
T2217_.59.0572c05: 智印故。言譬則諸名即譬。以淺顯深故
T2217_.59.0572c06: 私云。此中以淺顯深者。字相名淺世間所
T2217_.59.0572c07: 用故。字義名深出世所用故。是則以世間字
T2217_.59.0572c08: 相顯出世字義。與以喩顯法其義相同。故
T2217_.59.0572c09: 大師云。以世間淺名表法性深號可思
T2217_.59.0572c10: 之。問。四種身無棋義人法喩無竪義耶。
T2217_.59.0572c11: 答。有之。故h@rda抄第一云。私又云。毘盧
T2217_.59.0572c12: 遮那成佛通自性及受用神變加持倶變化
T2217_.59.0572c13: 等流也。又義大毘盧遮那神變加持者。通云
T2217_.59.0572c14: 自性身乃至又通等流身。凡四種法身通有
T2217_.59.0572c15: 自利利他二義。付之有二意趣。一者云自
T2217_.59.0572c16: 利四身皆自利也。云利他四身皆利他也
T2217_.59.0572c17: 二教
論意
二者自性受用自利。他受用變化等流
T2217_.59.0572c18: 利他聲字
義意
但於後義自性*受用中又有四
T2217_.59.0572c19: 身他受等中又有四身安然意
也云云
又毘盧遮那
T2217_.59.0572c20: 喩也。成佛人也。神變法也。餘通三歟。密嚴
T2217_.59.0572c21: 院抄云。四種法身諸法有重重義。各各横
T2217_.59.0572c22: 則自利。竪則利他。自性身能加持自利之位。
T2217_.59.0572c23: 餘三身是所加持利他之身也。又互相望有
T2217_.59.0572c24: 自利利他能加持所加持之義。又付法相承
T2217_.59.0572c25: 義也私云。四身平等故各各有横義。四身
T2217_.59.0572c26: 淺深故各各有竪義。又四身互説法互受法
T2217_.59.0572c27: 樂故互有能所加持自他利義也。又大日
T2217_.59.0572c28: 金薩等付法相承又自性受用等次第歟。又
T2217_.59.0572c29: 以今題配三部三點等者。智證心目云。大
T2217_.59.0573a01: 是唐翻梵言摩訶則大一法界之總體三部
T2217_.59.0573a02: 是深之祕處。且含三義。謂大多勝也。正當
T2217_.59.0573a03: 三部。阿字不變爲深大理。沙字離染爲廣多
T2217_.59.0573a04: 智。縛字離壞爲殊勝用。皆在一心非多非
T2217_.59.0573a05: 少。阿字之故其體大也。沙字之故其相大也。
T2217_.59.0573a06: 縛字之故其用大也。○斯則三點之祕府五
T2217_.59.0573a07: 智之幽關矣。○毘盧遮那是阿字理點。一切
T2217_.59.0573a08: 諸法本不生故。成佛是沙字智點。一切諸法
T2217_.59.0573a09: 無梁著故。神變加持者是縛字用點。一切諸
T2217_.59.0573a10: 法離言説故。不生而生故現法界宮。無梁而
T2217_.59.0573a11: 梁故具五大色。離言而言故説三三昧耶。所
T2217_.59.0573a12: 謂不生即是寂滅義。離梁即蓮華義。離言則
T2217_.59.0573a13: 金剛義。體不生故妙理不極。相離梁故眞智
T2217_.59.0573a14: 無窮。用離言故化道無盡。是以摩訶之體無
T2217_.59.0573a15: 處不遍。摩訶之相無法不圓。摩訶之用無
T2217_.59.0573a16: 行不滿。居性寂之極地包法界之體用即
T2217_.59.0573a17: 土即身無異無相。故題大毘盧遮那成佛神
T2217_.59.0573a18: 變加持經
T2217_.59.0573a19: 梵音毘盧遮那等者。抄云。毘云遍盧遮那云
T2217_.59.0573a20: 光明照。爲順此方云光明遍照云云金剛
T2217_.59.0573a21: 頂經義決云。梵音毘盧遮那此翻最高顯廣
T2217_.59.0573a22: 眼藏如來。○先有翻爲遍照王如來也。又
T2217_.59.0573a23: 有翻爲大日如來。此幷略而名義闕也
T2217_.59.0573a24: 題云。毘盧遮那者或云日之別名。除暗遍
T2217_.59.0573a25: 照爲義。或云光明遍照。或説高顯廣博。並
T2217_.59.0573a26: 是得其義大經要義云。決意曰毘盧遮
T2217_.59.0573a27: 那梵語中含最高顯廣眼藏遍照王大日之
T2217_.59.0573a28: 義。開題意毘盧遮那之漢語幷出大日除暗
T2217_.59.0573a29: 遍明。除暗遍明即遍照王也。且略最高顯廣
T2217_.59.0573b01: 眼藏耳。然疏意大日遍照王爲今要也。故
T2217_.59.0573b02: 云是日之別名等云云
T2217_.59.0573b03: 是日之別名等者。義釋云。毘盧遮那者此翻
T2217_.59.0573b04: 是日之別鈔云。如此方呼日爲靈曜或
T2217_.59.0573b05: 云朱明大明陽烏等。今亦如是。或云普光
T2217_.59.0573b06: 明大光明等皆日之別名也意云。毘盧遮
T2217_.59.0573b07: 那是除暗遍明義。日有數名之中其一故云
T2217_.59.0573b08: 日之別名也爲言日爲總名遍明等爲別名
T2217_.59.0573b09: 也。師云。日即別名。對月星等故。毘盧遮
T2217_.59.0573b10: 那又翻日故云日別名也。私云。於今題有
T2217_.59.0573b11: 總別二名。大爲總通日乃至加持故。日等
T2217_.59.0573b12: 爲別日成佛等其義別故。開題云。此大字普
T2217_.59.0573b13: 被下諸字抄云。此摩訶應流至於下摩
T2217_.59.0573b14: 訶成佛神變加持等但成佛等不言別名
T2217_.59.0573b15: 者以初彰後耳。又義日有多梵名。毘盧遮
T2217_.59.0573b16: 那阿儞地也等也。毘盧遮那是其一故云別
T2217_.59.0573b17: 名歟
T2217_.59.0573b18: 然世間日等者。抄云。疏然世間至而無所増
T2217_.59.0573b19: 等者總有三喩。○此之三喩前一是相大次
T2217_.59.0573b20: 一是用大後一是體大。又初是報身次是化
T2217_.59.0573b21: 身後是法身。思之雜問答云。問。日有幾
T2217_.59.0573b22: 義耶。答。略有三義。一除暗遍明之義。二
T2217_.59.0573b23: 能成衆務之義。三光無生滅之義。間。即以
T2217_.59.0573b24: 此三比佛徳何。答。除暗之義比佛惠光遍
T2217_.59.0573b25: 一切處作大明照。二成務之義比佛日光
T2217_.59.0573b26: 開發衆生種種善根。三常照之義比佛三昧
T2217_.59.0573b27: 圓明無際常遍法界略抄私云。准此兩釋。
T2217_.59.0573b28: 抄意以除暗遍明義爲通三義之總句。然
T2217_.59.0573b29: 已下爲別釋故。問答意以彼句屬別説。初
T2217_.59.0573c01: 義名除暗遍明義故。故知即除已下爲別
T2217_.59.0573c02: 説以上爲總標。二義中後義爲勝。然世間
T2217_.59.0573c03: 已下文除暗遍明外更無別義故。所以遍一
T2217_.59.0573c04: 切處遍明作大照明除暗釋分明者歟。或又初義
T2217_.59.0573c05: 非無理。第二義云如來日光遍照法界等。
T2217_.59.0573c06: 第三釋云猛風吹雲日光顯照。倶是除暗遍
T2217_.59.0573c07: 明義也。然字非無起盡。但於初文無別
T2217_.59.0573c08: 義者以總爲別。猶如藏識割字中立總相
T2217_.59.0573c09: 大識矣。以如下三義總結兼通妨難也。或
T2217_.59.0573c10: 不可爲喩結初義故云則不如是。少分相
T2217_.59.0573c11: 似結後二義故云亦復如是也。問。疏第十
T2217_.59.0573c12: 四云。毘盧遮那者如日出于世能除暗冥
T2217_.59.0573c13: 能成就一切衆生所有事業大地所生之類
T2217_.59.0573c14: 無不蒙益。此實相自然大惠之日亦復如
T2217_.59.0573c15: 是。若有衆生了知自證如猛風吹雲日月
T2217_.59.0573c16: 出現亦有如是功力。普於法界中而作大
T2217_.59.0573c17: 利如日光而照世間也又第十六云。毘
T2217_.59.0573c18: 盧遮那義上已釋之。今更釋所謂毘盧遮那
T2217_.59.0573c19: 者日也。如世間之日能除一切暗冥而生
T2217_.59.0573c20: 長一切萬物成一切衆生事業今法身如來
T2217_.59.0573c21: 亦復如是。故以爲喩也。然世間之日則有
T2217_.59.0573c22: 方分則有照外則不能照内明在一邊即
T2217_.59.0573c23: 不及一邊雖能照於晝日而光不及夜。今
T2217_.59.0573c24: 如來日則不如是遍照内外無有方分晝
T2217_.59.0573c25: 夜之別圓明常住。一切衆生若得此日出時
T2217_.59.0573c26: 能生長一切如來善根行如來事。世間之日
T2217_.59.0573c27: 不可爲喩。但得少分故加以摩訶之名也
T2217_.59.0573c28: 又仁王經陀羅尼釋云。吠路者那野遍照
T2217_.59.0573c29: 義亦云大日義。如世間日照一邊不照一
T2217_.59.0574a01: 邊照晝不照夜照一世界不照餘世界。
T2217_.59.0574a02: 但得名日不得名大日毘盧遮那云云
T2217_.59.0574a03: 此等文釋毘盧遮那或二義或一義。若爾
T2217_.59.0574a04: 何以三義配三大三身。況上釋題以毘盧
T2217_.59.0574a05: 遮那句爲體大法身。非前後相違乎。答。凡
T2217_.59.0574a06: 三身三大義非無起盡。初釋云如來智惠
T2217_.59.0574a07: 日光。報身自受用智也。又起信論中相大功
T2217_.59.0574a08: 徳云大智惠光明義。故次釋但云如來日光。
T2217_.59.0574a09: 凡如來雖通三身今名化身歟。大師釋云。
T2217_.59.0574a10: 去成正覺故云如去。來化生故云如來
T2217_.59.0574a11: 云云又隨其性分各得増長義專當于化身利
T2217_.59.0574a12: 益歟。應身用大釋論判文故。後釋云。佛心
T2217_.59.0574a13: 之日。心是名理體日又光所依故法身義分
T2217_.59.0574a14: 明也。起信論中明體大無増減義。依此等
T2217_.59.0574a15: 意成此廢立歟。問答釋又不可違此旨
T2217_.59.0574a16: 矣。疏下卷釋眞應二身體用分別意歟。智身
T2217_.59.0574a17: 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法身體大義歟。陀羅
T2217_.59.0574a19: 尼釋但示法身義歟。次至違題釋者配當
T2217_.59.0574a20: 隨宜不可局定。或今三身是大日三身故
T2217_.59.0574a21: 無違。故大師釋云。釋迦三身大日三身各各
T2217_.59.0574a22: 不同問。今次第有何故耶。答。或云大日
T2217_.59.0574a23: 故除暗遍明爲先。相是顯了義故相大居初。
T2217_.59.0574a24: 化用從報相起故次有。相用終歸法身體
T2217_.59.0574a25: 故後擧之。又或云。大日三身即胎藏三部曼
T2217_.59.0574a26: 荼也。佛部爲中金部爲左蓮部爲右。蓮法
T2217_.59.0574a27: 身理也。金報身智也。佛理智冥合應身也。理
T2217_.59.0574a28: 智相應故云應。非隨機應現義也。今曼荼
T2217_.59.0574a29: 向西故金佛蓮如次南中北次第也。可思
T2217_.59.0574b01:
T2217_.59.0574b02: 復次日行等者。鈔云。日行者日之行度也。閻
T2217_.59.0574b03: 浮提者正云閻浮那提。即是林名。今就省
T2217_.59.0574b04: 略但云閻浮提也
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。草叢爲叢。木叢
T2217_.59.0574b07: 爲林
T2217_.59.0574b08: 世間衆務等者。世間工巧等衆務又依日光
T2217_.59.0574b09: 作此事闇中難成故
T2217_.59.0574b10: 遍照法界者。法界是六大法界體實智所照
T2217_.59.0574b11: 也。故疏第七云。法界即諸法之體即身
T2217_.59.0574b12: 義云。故佛説六大爲法界體性或十法
T2217_.59.0574b13: 界境即權智所縁也。意云。照了十界衆生
T2217_.59.0574b14: 令開發種種善根也。或事理不二法界。即
T2217_.59.0574b15: 不二智所照也。疏第三云。界有三種。所謂
T2217_.59.0574b16: 法界心界衆生界。離法界無別衆生界。衆
T2217_.59.0574b17: 生界即是法界。離心界無別法界。法界即
T2217_.59.0574b18: 是心界。當知此三無二無別
T2217_.59.0574b19: 乃至世間出世間等者。順世違世事業云世
T2217_.59.0574b20: 間出世。簡違理事故云殊勝也。上種種善
T2217_.59.0574b21: 根者即是歟。疏第十六云。若得此日出時
T2217_.59.0574b22: 則能生長一切如來善根行如來事以一
T2217_.59.0574b23: 切如來善根釋無量衆生種種善根也。謂
T2217_.59.0574b24: 開發衆生善是生長如來善之義也。又修
T2217_.59.0574b25: 世出世殊勝事業即行如來事也。疏第七
T2217_.59.0574b26: 云。謂佛菩薩縁覺聲聞四種皆名出世三昧。
T2217_.59.0574b27: 諸天所説眞言法教道皆屬世間三昧
T2217_.59.0574b28: 鑰下云。已上三心皆世間心。第四唯蘊已後
T2217_.59.0574b29: 名出世心取意約五種十心分世出世可
T2217_.59.0574c01: 知。但十心中違理心是前譬説中世間衆務
T2217_.59.0574c02: 故今不取之。故論云。謂凡夫執著名聞利
T2217_.59.0574c03: 養資生之具務以安身是即世間衆務之
T2217_.59.0574c04: 義也
T2217_.59.0574c05: 又如重陰昏蔽等者。祕藏記云。雲霧弊日
T2217_.59.0574c06: 月雲霧披而見日月非日月今更生。是密
T2217_.59.0574c07: 教顯本有之喩也。非顯教所説六度爲因
T2217_.59.0574c08: 成智身之喩也疏第十四云。此實相自然
T2217_.59.0574c09: 大惠之日亦復如是。若有衆生了知自證
T2217_.59.0574c10: 如猛風吹雲日月出現。准此文今猛風類
T2217_.59.0574c11: 自然大惠歟。然今取所證理法身體也
T2217_.59.0574c12: 無明煩惱戲論重雲者。准摩訶衍論無明是
T2217_.59.0574c13: 智礙煩惱即煩惱礙也。故論疏云。根本無
T2217_.59.0574c14: 明名爲智礙六染名爲染煩惱礙戲論通
T2217_.59.0574c15: 二。故彼論中九種心量云戲論妄識。故二礙
T2217_.59.0574c16: 即二障也新譯論普觀記遠疏等分明
T2217_.59.0574c17: 究竟諸法實相三昧者。疏第十六釋等至三
T2217_.59.0574c18: 昧云。佛入所以此三昧者佛住畢竟無相
T2217_.59.0574c19: 寂滅之法以大悲故令無量衆生得見此
T2217_.59.0574c20: 大悲胎藏微妙之法。即是於無相中而現有
T2217_.59.0574c21: 相。雖復有相而從因縁生即不生義同於
T2217_.59.0574c22: 性淨之法略抄准此釋今實相三昧是等至
T2217_.59.0574c23: 三昧歟。大日入此三昧了知自證法也。故
T2217_.59.0574c24: 大師釋今文云。究竟實相正覺圓極十四
T2217_.59.0574c25: 卷中云了知自證此意矣智證大師釋云阿
T2217_.59.0574c26: 闍梨云。實相爲理三昧爲定圓明爲智。自
T2217_.59.0574c27: 云此私所推耳大經要義第一云。疏云。佛
T2217_.59.0574c28: 心之日亦復如是。究竟諸法實相三昧圓明
T2217_.59.0574c29: 無際而無所増等 云云。十四卷本
三昧字作證時也
 當知題首
T2217_.59.0575a01: 大日是過刹塵四法身也。開題二説分明。故
T2217_.59.0575a02: 意亦然。佛心之言無簡別故。圓明無際
T2217_.59.0575a03: 顯四法身無邊際故。故抄以日三喩配報
T2217_.59.0575a04: 化法三身也。何况聲字義四法身皆名大日
T2217_.59.0575a05: 是即此經之意也私云。此文獨顯法身體
T2217_.59.0575a06: 大無増減義。抄又配法身體大。大師釋光
T2217_.59.0575a07: 無生滅義。何引抄釋而成今文通四身義
T2217_.59.0575a08:
T2217_.59.0575a09: 加以大名等者。雜問答。云問。一端如何佛惠
T2217_.59.0575a10: 光明勝日天光等耶。答。世日光方分有限。
T2217_.59.0575a11: 但如來光遍一切處。又日天光増益世間。其
T2217_.59.0575a12: 如來光世出世事莫不成辨乃至是故加摩
T2217_.59.0575a13: 訶字名曰大日略抄私云。三義中初二義加
T2217_.59.0575a14: 大字起盡顯矣。推後義云。世間日約隱顯。
T2217_.59.0575a15: 雖無生滅實是有爲法故生滅體也。佛日
T2217_.59.0575a16: 不爾故也。依問答釋名一字屬下句可讀
T2217_.59.0575a17: 歟。又疏第十六云。加以摩訶之名也依此
T2217_.59.0575a18: 文可屬上句矣。更一解云。以水精向日
T2217_.59.0575a19: 光取火決定矣。佛日應現衆生信水無疑
T2217_.59.0575a20: 故云大日歟
T2217_.59.0575a21: 成佛者具足等者。鈔云。成謂成就。佛謂覺者。
T2217_.59.0575a22: 即是成就正覺之者也開題云。即是大成
T2217_.59.0575a23: 就之成也。非小成就之成或解此文云。
T2217_.59.0575a24: 法爾所成爲大成就因縁所生爲小成就。法
T2217_.59.0575a25: 爾三世常恒成就時長故云大。因縁生滅無
T2217_.59.0575a26: 常成就時短故云小成也。具足梵音等者。
T2217_.59.0575a27: 問。佛陀是覺者即人也。菩提是智即法也。人
T2217_.59.0575a28: 法既別。何爲一語存略乎。故下云。約佛陀
T2217_.59.0575a29: 義有持金剛者。約菩提義有金剛印
T2217_.59.0575b01: 何。答。或云。bodhabodhi約體文是一約轉
T2217_.59.0575b02: 聲即異。故上下各據一義歟。故大師釋云。
T2217_.59.0575b03: bodhabodhi一字之轉。bodha名覺bodhi曰知○
T2217_.59.0575b04: 覺知義相渉故或又覺知義異也。故釋論
T2217_.59.0575b05: 本覺十義中覺知分爲二義。故今又正覺正
T2217_.59.0575b06: 知但爲三菩提義。正是三漢號故可悉之。
T2217_.59.0575b07: 或云。一一字皆具人法喩故爲一語存略
T2217_.59.0575b08: 何失
T2217_.59.0575b09: 謂以如實智等者。智度論第二云。佛陀秦云
T2217_.59.0575b10: 智者。知何等法。知過去未來現在衆生數
T2217_.59.0575b11: 非衆生數法有常無常等一切諸法菩提樹
T2217_.59.0575b12: 下了了覺知名爲佛陀私云。今釋依此文
T2217_.59.0575b13: 歟。法應雖異隨義轉用歟。例如以大品經
T2217_.59.0575b14: 文證即身成佛矣。或又今教釋迦即為即
T2217_.59.0575b15: 身成佛之佛故。故菩提心論云。一切義成
T2217_.59.0575b16: 就菩薩乃至應於是成就本尊之身如實智
T2217_.59.0575b17: 者應通權實二智。正覺正知稱無簡別故。
T2217_.59.0575b18: 又菩提攝四智。此四智通根本後得故。故
T2217_.59.0575b19: 慈恩釋云。三智通眞俗。成事智非眞。此
T2217_.59.0575b20: 解依論理或有眞問。若如立名者唯可
T2217_.59.0575b21: 根本智。云實智故。若如所縁者可後得
T2217_.59.0575b22: 智。事法故。爾者如何。答。後得智又不妄
T2217_.59.0575b23: 倒故云如實也。深教正智又云縁俗故。故
T2217_.59.0575b24: 慈行釋云。即根本智亦縁俗也或云。知諸
T2217_.59.0575b25: 法究竟實際常不壞相歟。故下釋一切智
T2217_.59.0575b26: 云。非但遍知一切法亦知是法究竟實際
T2217_.59.0575b27: 取意又第六執金剛釋云。一切諸法入此如
T2217_.59.0575b28: 實智中究竟平等同一實際准此釋如實
T2217_.59.0575b29: 智知諸法究竟平等實際歟。*若爾唯根本
T2217_.59.0575c01: 智歟祕釋云。隨順菩提方便可思之
T2217_.59.0575c02: 神變加持等者。開題云。神變者不測曰神
T2217_.59.0575c03: 異常名變。即是心之業用鈔云。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: 屬智也抄第一云。變之神從境得名。或
T2217_.59.0575c06: 神即變當體立名私云。大師釋神變倶心
T2217_.59.0575c07: 之用故同抄第二義歟。心與智同體異名
T2217_.59.0575c08: 故。或心廣故兼悲及定歟。開題云。法佛如
T2217_.59.0575c09: 來從大悲大定能作難思之事業又般若
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私云。
T2217_.59.0575c12: 此又智用也。三種幻中等者。疏第三所明三
T2217_.59.0575c13: 種幻中不思議幻也爲言故下疏中釋不思議
T2217_.59.0575c14: 幻云。且如行者於瑜伽中以自心爲感以
T2217_.59.0575c15: 佛心爲應感應因縁即時毘盧遮那現所喜
T2217_.59.0575c16: 見身説所宜聞法問。感應即加持義。何
T2217_.59.0575c17: 爲神變證耶。答。抄第一云。神變上即有
T2217_.59.0575c18: 加持用故神變即加持。又神變即能發三種
T2217_.59.0575c19: 神變。加持即所發三種表業。是神變之加持
T2217_.59.0575c20: 般若寺釋依初持業意歟。又疏釋似加持
T2217_.59.0575c21: 爲能發神變爲所發。所以依感應因縁而
T2217_.59.0575c22: 示現身語故。問。神變有幾種耶。答。開題
T2217_.59.0575c23: 云。此神變無量。大分爲四。一下轉神變。二
T2217_.59.0575c24: 上轉神變。三亦上亦下神變。四非上非下
T2217_.59.0575c25: 神變也且如開
題委辨
大經要義云。此四種神變通
T2217_.59.0575c26: 四法身。各具四種神變也取意加持者。開題
T2217_.59.0575c27: 云。加持者往來渉入爲加接而不散爲持。
T2217_.59.0575c28: 即入我我入之義是也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: 佛以悲願力放光加被衆生。是謂諸佛護
T2217_.59.0576a02: 云云又云。引入諸佛於我身中是曰入
T2217_.59.0576a03: 我。引入吾身於諸佛身中是曰我入云云
T2217_.59.0576a04: 云。言加持者加謂加被持謂任持。佛以神
T2217_.59.0576a05: 力加被任持現前大衆云云記後文佛身行
T2217_.59.0576a06: 者身爲加持物。又前文以悲願力等爲其
T2217_.59.0576a07: 物也。鈔意能變能化神變通爲其物耳。
T2217_.59.0576a08: 問。加者往來渉入。持者攝而不散。入我者
T2217_.59.0576a09: 彼來入我即來渉入也。我入者我往入彼即
T2217_.59.0576a10: 往渉入也。若爾可謂加即入我我入攝而不
T2217_.59.0576a11: 散之義入我我入之中無有。更非持即入我
T2217_.59.0576a12: 我入。何云加持即入我我入耶。答。彼來入
T2217_.59.0576a13: 我我有攝而不散義。我往入彼彼亦具其
T2217_.59.0576a14: 功焉。語約義周故云加持者○即入我我入
T2217_.59.0576a15: 義是也此要義中
問答也
即身義云。加持者表如來
T2217_.59.0576a16: 大悲與衆生信心。佛日之影現衆生心水曰
T2217_.59.0576a17: 加。行者心水能感佛日名持私云。此文
T2217_.59.0576a18: 意又同記能化所化感應道交謂之加持也。
T2217_.59.0576a19: 所謂諸佛是能加即所持。衆生又所加即能
T2217_.59.0576a20: 持也。理觀啓白云。入我我入能加持故云云
T2217_.59.0576a21: 則擧能加能持義顯所持所加義耳
T2217_.59.0576a22: 舊譯或云等者。要義云。當知疏言舊譯或云
T2217_.59.0576a23: 神力所持者。此出神變加持之古語也。神
T2217_.59.0576a24: 變曰神力。加持曰所持。然此所持唯所非
T2217_.59.0576a25: 能唯持闕加。次言或云佛所護念者。此出
T2217_.59.0576a26: 加持之古語非謂神變也。故開題云。加持
T2217_.59.0576a27: 者古云佛所護念又云加被云云然此護念
T2217_.59.0576a28: 加被但加非持。故此文云加被衆生是謂護
T2217_.59.0576a29: 云云私云。神力所持唯有持義無加義。佛
T2217_.59.0576b01: 所護念偏有加義闕持義。故祕藏記云。加
T2217_.59.0576b02: 者諸佛護念故知今加持爲勝矣
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
言自證者但是佛
T2217_.59.0576b05: 之自證不從他得也。故下疏云。如是自證
T2217_.59.0576b06: 之境説者無言觀者無見經第一具縁品云。
T2217_.59.0576b07: 爾時執金剛祕密主白佛言。希有世尊。説此
T2217_.59.0576b08: 諸佛自證三菩提。不思議法界超越心地。以
T2217_.59.0576b09: 種種方便道爲衆生類如本性信解而演
T2217_.59.0576b10: 説法云云今疏二句文依此經文歟。以是
T2217_.59.0576b11: 故住於自在神力等可釋以種種方便以下
T2217_.59.0576b12: 文。問。若爾説此諸佛自證等今經説會。以
T2217_.59.0576b13: 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: 説十心寂不行。何有説法義乎。故疏二十
T2217_.59.0576b16: 云。自證之法則不能度人。此處微妙寂絶
T2217_.59.0576b17: 出過心量略抄又云。本地之身非有心之境
T2217_.59.0576b18: 取意又第六云。佛自證之法非思量分別
T2217_.59.0576b19: 之所能及當卷下云。如來自證之智設以
T2217_.59.0576b20: 神力加持亦不可示人又云如抄引
上出之
當知
T2217_.59.0576b21: 次下云以方便而説斯則今經説會也。但
T2217_.59.0576b22: 經文説此自證者由方便説自證也。非
T2217_.59.0576b23: 謂自證位説自證法也。故疏第三釋此經
T2217_.59.0576b24: 文云。即金剛手承佛神力領解上文。私云
金剛
T2217_.59.0576b25: 手領解住心
品文故矣
先歎世尊甚爲奇特。由具大方
T2217_.59.0576b26: 便故乃能説此諸佛自證三菩提。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
T2217_.59.0576b29: 出過三十二
種心地也
的無所依也依者心地也
出過故云無
如世人擧
T2217_.59.0576c01: 趾動足皆依於地菩薩亦如是依心進行故
T2217_.59.0576c02: 名此心爲地第二十卷者
心境者是也
以心爲地。以心尚
T2217_.59.0576c03: 有所依故未名正遍知。如來已度此微細
T2217_.59.0576c04: 戲論佛地惑微
細妄執也
進趣都息故名超越心地也。
T2217_.59.0576c05: 雖究竟寂滅不可言宣而能以種種方便
T2217_.59.0576c06: 道爲衆生類如本性信解而演説法。即是
T2217_.59.0576c07: 領解一切智心無盡莊嚴之迹也此文既
T2217_.59.0576c08: 云由具方便故乃能説此諸佛自證等。定知
T2217_.59.0576c09: 住神力加持説此自證法云今經也。若自
T2217_.59.0576c10: 證位有説法何云若我但住如是境界不能
T2217_.59.0576c11: 以是蒙益乎。問。今經自受法樂説實行隔
T2217_.59.0576c12: 聞。故大師云。自性受用佛自受法樂故與自
T2217_.59.0576c13: 眷屬各説三密門然今經疏文爲不知
T2217_.59.0576c14: 自證三菩提之實行菩薩而住方便説法
T2217_.59.0576c15: 就中疏釋種種方便等文云。即是領解一切
T2217_.59.0576c16: 智心無盡莊嚴之迹准無盡莊嚴藏之文
T2217_.59.0576c17: 以方便説法非爲瑞相加持乎。答。無盡莊
T2217_.59.0576c18: 嚴之迹雖依上文其意異矣。隨義轉用聖教
T2217_.59.0576c19: 常習歟。所以自性身有本地加持二義。以
T2217_.59.0576c20: 加持身自受法樂説而領解本地無相之自
T2217_.59.0576c21: 證也。況復經中隣此文云次説修眞言行
T2217_.59.0576c22: 大悲胎藏生大漫荼羅王諸説既今經具
T2217_.59.0576c23: 縁品也。領解豈非指住心品説乎。又疏次
T2217_.59.0576c24: 文云。不思議法界即喩蓮華臺種種方便道
T2217_.59.0576c25: 即喩蓮華葉疏第二十云。此是毘盧遮那
T2217_.59.0576c26: 本地之身花臺之體超八葉絶方處。非有
T2217_.59.0576c27: 心之境界。唯佛與佛乃能知之。爲念本誓
T2217_.59.0576c28: 開示大悲藏普引衆生入佛惠故○若離
T2217_.59.0576c29: 方便如來本地尚不可説。何況以示人耶。
T2217_.59.0577a01: 不可爲諸上首等菩薩説。何況流入生死
T2217_.59.0577a02: 中耶。以此方便同於大空而現衆像。○
T2217_.59.0577a03: 即是金剛身也准此文自證是本地華臺
T2217_.59.0577a04: 體。本地身尚爲金剛手等不説之。現八葉
T2217_.59.0577a05: 已外方便身作四重圓壇説今經也。但有
T2217_.59.0577a06: 心菩薩是擧顯人歟。或又自性所成眷屬假
T2217_.59.0577a07: 示現此儀歟。例如瑜祇經遍照如來與自
T2217_.59.0577a08: 性所成眷屬倶説之然至瑜祇成就品説
T2217_.59.0577a09: 一字心之明云會中有一障者忽然而現
T2217_.59.0577a10: 諸菩薩各如醉人不知所從來處異抄此等
T2217_.59.0577a11: 皆現不知相歟。疏二十卷云爲諸上首等諸
T2217_.59.0577a12: 菩薩説又爾也。到於實際從果向因人何
T2217_.59.0577a13: 非境界乎。又經文爲衆生類者未來衆生也。
T2217_.59.0577a14: 故次下擧具縁品所化云。爲滿足彼諸未
T2217_.59.0577a15: 來世無量衆生具如下辨。問。自性身非
T2217_.59.0577a16: 受用等加持身。更現加持身文證安在乎。
T2217_.59.0577a17: 答。疏第三云。然以加持力從佛菩提自證
T2217_.59.0577a18: *之徳現八葉中胎藏身既云中胎尊特
T2217_.59.0577a19: 身非受用等也。具如下辨
T2217_.59.0577a20: 現覺諸法本初不生等者。此有二點。一云現
T2217_.59.0577a21: 覺諸法本初不生。意云本有始覺顯得本有
T2217_.59.0577a22: 本覺也。一云現覺之諸法本初不生也本覺
T2217_.59.0577a23: 之覺也。意云。凡夫見聞覺知諸法即本初
T2217_.59.0577a24: 生而法佛法爾四曼非始可覺也爲言疏第
T2217_.59.0577a25: 六釋菩提實義云。我覺本不生者。謂覺自
T2217_.59.0577a26: 心從本以來不生即是成佛。而實無覺無
T2217_.59.0577a27: 成也此文有二點。一云謂。自心覺本來不
T2217_.59.0577a28: 生即是成佛始覺
智身
而實無覺無成本覺
理身
T2217_.59.0577a29: 云謂。覺者自心也。本來不生即成佛本覺成
佛義
T2217_.59.0577b01: 實無覺無成也簡始覺
成覺也
疏第十二云。彼持眞
T2217_.59.0577b02: 言行者如是見心性時即是見正覺兩足
T2217_.59.0577b03: 尊。永離邪倒名之爲正。以此正知見現
T2217_.59.0577b04: 覺諸法也此釋順初文點耳。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: 爾所成之成非因縁所生之成。文云我覺本
T2217_.59.0577b07: 不生乃至知空等虚空即是大成就成。非小
T2217_.59.0577b08: 成之成私云。法爾云大
成因縁云小成也
次佛者又云三菩提。
T2217_.59.0577b09: 是正覺正知之義。非因縁所生之覺。是法然
T2217_.59.0577b10: 所得之覺。故文云法佛自然智已離一切暗
T2217_.59.0577b11: 略抄當知今文明法然成佛之義耳。若爾我
T2217_.59.0577b12: 等本來是佛。何流轉生死乎答。疏六釋
T2217_.59.0577b13: 菩提實義文云。一切衆生不解如是常寂
T2217_.59.0577b14: 滅相私云。菩
提實義也
分別妄云有生輪迴六趣不
T2217_.59.0577b15: 能自出。今雖聞正法音還於種種有爲事
T2217_.59.0577b16: 迹中疏第四云。如來以世間因縁事相擬儀況喩不思議
法界文。准於世間因縁擇地造壇等事迹之中不思
T2217_.59.0577b17: 無相菩提。爲言不知性得果海法
然之理於縁起因分有爲事迹中也
 推求挍計遍計所
執也
T2217_.59.0577b18: 翼望成佛何有得理法然
理也
疏第七云。而但以
佛知見示悟衆
T2217_.59.0577b19: 生。若行者於此眞言十喩中妄見有爲生
滅更増心垢則非如來之本意也 云云
 當知於法
T2217_.59.0577b20: 無取捨知所執無耳。故疏第十一云。又復
T2217_.59.0577b21: 是因本性空寂。當知果相亦復如是。私云 法
爾成
T2217_.59.0577b22: 常寂滅
相也
 若於如是縁起法中於有爲事
迹之中也
而言
T2217_.59.0577b23: 有因有果推求挍
計也
 即是遍計所執墮斷常一
T2217_.59.0577b24: 異不入中道。不得法
然理也
 是故證知如是眞言永
T2217_.59.0577b25: 離因業即是法界也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: 語言道者即是。從此已下皆是轉釋阿字
T2217_.59.0577c02: 問覺本不生即是佛。佛自證之法非思量
T2217_.59.0577c03: 分別之所能及亦不可傳授與人。智度謂
T2217_.59.0577c04: 之言語盡竟不行處也經第六説如
來品
云。成佛
T2217_.59.0577c05: 十智力故號三菩提唯惠害無明自性離
T2217_.59.0577c06: 言説自證之智惠故説名如來疏第十九
T2217_.59.0577c07: 云。此自證境界出過語言道以知自證非
T2217_.59.0577c08: 可宣説而授與人住如此智故得如來
T2217_.59.0577c09: 名也
T2217_.59.0577c10: 心行亦寂。上引第三文下引第六文。可知
T2217_.59.0577c11:
T2217_.59.0577c12: 若離如來威神之力等者。疏第六云。本者即
T2217_.59.0577c13: 是如來自證之地住大涅槃。若捨加持神力
T2217_.59.0577c14: 則一切心量衆生非其境界若捨已下
同今文
 疏第
T2217_.59.0577c15: 四云。若作深祕釋者如來妙嚴之相法爾無
T2217_.59.0577c16: 減。非造作所成故私云。自證三菩提法爾成佛故。
開題云。法爾所成非因縁生
T2217_.59.0577c17: 云云不以外寶爲飾。乃至十住諸菩薩
T2217_.59.0577c18: 當今十
地菩
猶因承佛神力當于今威神
之力文也
 見加持
T2217_.59.0577c19: 身。其於常寂之體心行亦寂
自證位也
如在羅穀尚非
其境
T2217_.59.0577c20: 界意
故以爲況也以外飾況事相
喩妙嚴相也
依此文自
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。所以云不知彼内證
T2217_.59.0577c23: 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
在一切衆生相續中法爾成就法爾成佛菩
提實義也
T2217_.59.0577c25: 無有缺減。以於眞言體相不如實覺故
T2217_.59.0577c26: 名爲生死中人已上約自證菩提而示十
T2217_.59.0577c27: 地生死不知矣。瑜祇經云。皆以微細法身
T2217_.59.0577c28: 祕密心地超過十地身語心金剛各於五
T2217_.59.0578a01: 智光明峯杵出現五億倶胝微細金剛遍滿
T2217_.59.0578a02: 虚空法界。諸地菩薩無有能見倶不覺知
T2217_.59.0578a03: 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。是法性身滿十方虚空相好莊嚴
T2217_.59.0578a05: 無量音聲。聽法衆亦滿虚空。此衆亦是法性身
非生死人所見
T2217_.59.0578a06: 云云已上依自受法樂説法而顯十地生
T2217_.59.0578a07: 死不知也。又疏第二十云。若離方便如來
T2217_.59.0578a08: 本地尚不可説。何況以示人耶。不可爲諸
T2217_.59.0578a09: 上首等菩薩説。何況流入生死中耶准此
T2217_.59.0578a10: 文久已通達金剛手等假現此相云十地菩
T2217_.59.0578a11: 薩也。疏第三釋支分生云。出無量十住諸
T2217_.59.0578a12: 菩薩。此中有二重大眷屬内眷屬也取意
T2217_.59.0578a13: 死中者取生死中人耳。二教論上云。自性
T2217_.59.0578a14: 受用佛自受法樂故與自眷屬各説三密門
T2217_.59.0578a15: ○所謂如來内證智境界也。等覺十地私云或
顯等覺
T2217_.59.0578a16: 十地也或華
嚴天台也
不能入室。何況二乘凡夫。常二乘
凡夫也
T2217_.59.0578a17: 或大小乘云二乘世
二三云凡夫也
誰得昇堂。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。釋論中以二乘接邪定
T2217_.59.0578a20:
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願成就無盡
T2217_.59.0578a23: 法界度脱無餘衆生界故一切如來同共集
T2217_.59.0578a24: 會。漸次證入大悲藏發生三摩地云云疏第
T2217_.59.0578a25: 三云。以如來本行菩薩道時立如是誓願
T2217_.59.0578a26: 我當成就一切諸佛法界悉皆度脱無餘衆
T2217_.59.0578a27: 生界。今所願已滿。而應度衆生不盡。以衆
T2217_.59.0578a28: 生界無盡即是法界無盡也○以衆生界未
T2217_.59.0578a29: 得一切解脱即是法界未得遍滿成就。故
T2217_.59.0578b01: 如來勤修事業無有休息也。即以此本願
T2217_.59.0578b02: 因縁一切如來同共集會。○今將説滿足一
T2217_.59.0578b03: 切智智法門亦是諸佛大事因縁。以同一本
T2217_.59.0578b04: 誓同一法界故皆悉集會共以神力加持
T2217_.59.0578b05: 也○云云私云。今文同此經疏説歟。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: 到於實際人故亦云一切如來也。滿足一
T2217_.59.0578b08: 智法門者今經骨目也。依事相更問大
T2217_.59.0578b09: 事因縁良有以也。當知翻往昔悲願住加
T2217_.59.0578b10: 持三昧現尊特中臺身説今經也。故云
T2217_.59.0578b11: 皆悉集會共以神力加持也。心王心數同住
T2217_.59.0578b12: 加持故云共也。依之當卷下文云。然以自
T2217_.59.0578b13: 在神力所加持故即從心王毘盧遮那現
T2217_.59.0578b14: 加持尊特身。爾時無量法門眷屬一一皆現
T2217_.59.0578b15: 執金剛身顯發如來大勢威猛第三上文
T2217_.59.0578b16: 云。然以如來加持故從佛菩提自證之徳
T2217_.59.0578b17: 現八葉中胎藏身乃至從普門方便現第三
T2217_.59.0578b18: 重一切衆生喜見隨類之身此等明文
T2217_.59.0578b19: 然非謂自證位説今經耳。問。今世尊約本
T2217_.59.0578b20: 覺門則無始無終之性身也。又依顯得邊
T2217_.59.0578b21: 則一生頓證之理佛也。倶以不可云往昔
T2217_.59.0578b22: 悲願如何。答。若約本覺門依本有三身中
T2217_.59.0578b23: 應化用而義説歟。故瑜祇經云。常於三世
T2217_.59.0578b24: 不壞化身利樂有情無時暫息往昔者
T2217_.59.0578b25: 本有義。非約時分前後歟。若據修顯邊
T2217_.59.0578b26: 且約一生前後作此説歟。又云望顯得今
T2217_.59.0578b27: 果指本有熏習云往昔歟。故問答云。謂大
T2217_.59.0578b28: 日世尊顯昔成佛之初事故云大日成覺
T2217_.59.0578b29: 私云。本覺成佛故云昔成佛。斯則本初事故
T2217_.59.0578c01: 云初事也
T2217_.59.0578c02: 若我但住如是境界等者。雜問答云。如來往
T2217_.59.0578c03: 昔悲願力故住神力加持三昧爲諸衆生
T2217_.59.0578c04: 説祕密藏疏第二十云。若如來但住自證
T2217_.59.0578c05: 之法不能度人。何以故此處微妙寂絶出
T2217_.59.0578c06: 過心量。説何示人耶。故漸次流出漸入第
T2217_.59.0578c07: 一院次至第二院次至第三院。雖作如此
T2217_.59.0578c08: 流出亦不離普門之身私云。准此文。今
T2217_.59.0578c09: 如是境界者指上自證三菩提也。如來與我
T2217_.59.0578c10: 名異義同。如是境界與自證之法文別意
T2217_.59.0578c11: 一故。以不能度人釋則諸等二句。以三重
T2217_.59.0578c12: 流出文配示種種諸趣所喜見身。以此處
T2217_.59.0578c13: 微妙寂靜却當于是處乃至亦寂。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: 今此文示説今經四重圓壇之儀式也。又
T2217_.59.0578c16: 第六云。本者即是如來自證之地住大涅槃。
T2217_.59.0578c17: 私云。同如
是境界已上
若捨加持神力則一切心量衆
T2217_.59.0578c18: 生非其境界同不能已
下文也
 又二十卷云從法
T2217_.59.0578c19: 中臺
身也
起應次流向外如流出三
重聖衆也
以度衆生
T2217_.59.0578c20: 似度未來
衆生也
猶如漫荼羅自中*臺出至八部世
T2217_.59.0578c21: 天之位或云以此文明瑞相加持世界事
T2217_.59.0578c22: 甚非也。所以者何示奇瑞是爲説今經先
T2217_.59.0578c23: 瑞也。然既自證位説今經更住加持瑞瑞
T2217_.59.0578c24: 相爲何乎。取意又自證位説今經未來利
T2217_.59.0578c25: 益可足。何云住自證則不能蒙益乎。又
T2217_.59.0578c26: 下文云。如是自證之境説者無言觀者無見
T2217_.59.0578c27: 若自證位説今經何云説者無言乎。又
T2217_.59.0578c28: 云。如來自證之智設以神力加持亦不可
T2217_.59.0578c29: 示人彼位有説則何云不示人乎。當知
T2217_.59.0579a01: 從菩提自證徳現八葉中胎藏加持身云
T2217_.59.0579a02: 住神力加持三昧。如此爲未來衆生示三
T2217_.59.0579a03: 重漫荼羅種種諸趣所喜見身爲同聞。疏第
T2217_.59.0579a04: 六云。三重*漫荼羅所示種種類形皆是如來
T2217_.59.0579a05: 一種法門身也或擧第三重喜見隨類身
T2217_.59.0579a06: 顯初二重歟。疏第三云第三重喜見隨類
T2217_.59.0579a07: 身之故説今經云所宜聞法也。解脱門所
T2217_.59.0579a08: 現知識傳此令未代衆生開悟故云開觀照
T2217_.59.0579a09: 門也。依之雜問答云。如來往昔悲願力故
T2217_.59.0579a10: 住於神力加持三昧爲諸衆生説祕密藏
T2217_.59.0579a11: 發即心菩提淨即心佛國見自心正覺證
T2217_.59.0579a12: 自心涅槃。是故云加持等。此其大意問。
T2217_.59.0579a13: 下卷三重流出文中*臺爲自證外三院爲
T2217_.59.0579a14: 化他何同今經説會乎。又彼卷下文云。爲
T2217_.59.0579a15: 念本誓開示大悲藏○復以神力普現身
T2217_.59.0579a16: 口意遍滿生死中此文同今疏文。依神
T2217_.59.0579a17: 力加持現三密遍滿生死。豈非對實行加
T2217_.59.0579a18: 持世界儀乎。又今文云普爲一切衆生擧
T2217_.59.0579a19: 實行也。又既云種種性欲所宜聞法何自
T2217_.59.0579a20: 受法樂説乎。況復疏第十二云。遍照佛刹者
T2217_.59.0579a21: 以此惠光普照無量法界一切有縁應度者
T2217_.59.0579a22: 無不普現其前以所喜見之身稱機説法
T2217_.59.0579a23: 咸令得入如是阿字之門也准此文今
T2217_.59.0579a24: 所喜見身又加持世界教主耶。就中今云
T2217_.59.0579a25: 然此應化非能説主乎。答。凡三重流出是
T2217_.59.0579a26: 爲説今經集會儀式也故金剛頂經云自受
T2217_.59.0579a27: 用佛從心流出無量菩薩對遍照如來受
T2217_.59.0579a28: 灌頂職位。彼等菩薩各説三密門乃至此即
T2217_.59.0579a29: 毘盧遮那聖衆集會。皆住大悲願廣利有
T2217_.59.0579b01: 略抄今又可准之。又經第五説自性身身
T2217_.59.0579b02: 土文云。法界慓幟大蓮華王出現。如來法界
T2217_.59.0579b03: 性身安住其中隨諸衆生種種性欲令得
T2217_.59.0579b04: 歡喜疏釋云。此即中*臺八葉之華也。然
T2217_.59.0579b05: 生大蓮華如來住彼法界第一隨信解衆
T2217_.59.0579b06: 生喜悦准此文今又可今經會座也。又
T2217_.59.0579b07: 以隨諸衆生等文不可云受用等説。三身
T2217_.59.0579b08: 説文次下別説故具如聲字義釋矣。但至十
T2217_.59.0579b09: 二卷釋者所喜見身其體雖一自利利他義
T2217_.59.0579b10: 異故所謂在自性土爲同聞而自受法樂
T2217_.59.0579b11: 往加持世界隨機説法。故隨宜判釋。況復
T2217_.59.0579b12: 彼釋次下文云隨佛刹即無餘世界也。私謂
此世
T2217_.59.0579b13: 界者即此淨心之土常
無毀壞金剛之國土也
 此意無餘世界者指法界
T2217_.59.0579b14: 宮歟。又云金剛國土金剛界義歟。又於遍
T2217_.59.0579b15: 滿生死釋者。具釋云。此是毘盧遮那本地之
T2217_.59.0579b16: 身華臺之體。超八葉絶方所非有心之境
T2217_.59.0579b17: 界。唯佛與佛乃能知之。私云已上白證三菩
提言心絶滅位也
 爲
T2217_.59.0579b18: 念本誓往昔非
願也
 開示大悲藏普引衆生入
T2217_.59.0579b19: 佛惠故開發大悲胎藏*漫荼羅而引入
未來衆生令入法界今經説會也
 復以加
T2217_.59.0579b20: 持神力普現身口意遍滿生死中。如來以神
力普現解
T2217_.59.0579b21: 脱門知識於加持世
界化實行生死人也
 當知此即是方便也至結上
今經會
T2217_.59.0579b22: 座及加持世
界利益也
 若離方便如來本地尚不可説。
T2217_.59.0579b23: 自證境毘盧遮那本地身尚
不可説也。説者無言故
 何況以示人耶。又不可
示人也
T2217_.59.0579b24: 觀者無
見故
 不可爲諸上首等菩薩説。 今經説會
自性身中
T2217_.59.0579b25: 加持身説故於本地自證爲金剛手
等不可説云也此簡今經説會也
 何況流入生死
T2217_.59.0579b26: 中耶云云此又遮加持
世界説也
 當知今文神變加持之
T2217_.59.0579b27: 方便既二重故異今文歟。次普爲一切衆生
T2217_.59.0579b28: 者。神力加持元意遠被未來機故云種種
T2217_.59.0579c01: 性欲等。故當卷下釋住心品九句問云。時
T2217_.59.0579c02: 金剛手爲令未來衆生具足方便無餘疑
T2217_.59.0579c03: 故以偈問佛又經第一具縁品云。於當來
T2217_.59.0579c04: 世時劣惠諸衆生○爲度彼等故隨順説
T2217_.59.0579c05: 是法疏第四釋云。若我捨於方便直爲衆
T2217_.59.0579c06: 生説如是自證之法彼等云何悟解而能
T2217_.59.0579c07: 進修耶。故偈次明設教之意云爲度彼等
T2217_.59.0579c08: 故隨順方便説也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。既明設今
T2217_.59.0579c10: 教之意。指未來衆生云爲度彼等故。故知
T2217_.59.0579c11: 今設教本意專約未來衆生也。大師雜問答
T2217_.59.0579c12: 釋即此意矣。或又准聖位經彼等菩薩各説
T2217_.59.0579c13: 密門者三重圓壇内大眷屬所説歟。佛菩
T2217_.59.0579c14: 薩各入自證三昧説各各眞言故出普通眞
言藏品中
T2217_.59.0579c15: 云説種種性欲等各受法樂故云隨種種
T2217_.59.0579c16: 心行等也。然此應化者自性所成所喜見身
T2217_.59.0579c17: 也。非當經教主心王大日也。各説三密故
T2217_.59.0579c18: 應化。又非不能説而非説主耳。問。既所
T2217_.59.0579c19: 喜見身今經*之聽衆也。教主説文何乎。又
T2217_.59.0579c20: 非從毘盧遮那等説全同下所擧瑞相文。何
T2217_.59.0579c21: 云非加持世界儀式乎。答。上所擧世尊住
T2217_.59.0579c22: 加持三昧是即今經教主也。疏第十四云以
T2217_.59.0579c23: 清淨法身離一切相。私云菩提實義也已下
住神力加持三昧也
 然
T2217_.59.0579c24: 佛以加持力故用此字輪開示如來祕密
T2217_.59.0579c25: 内證之徳。由佛自在神力所加持。故因此
T2217_.59.0579c26: 有相方便能生無相之相也又第十六云。
T2217_.59.0579c27: 佛住畢竟無相寂滅之法。私云自
證位也
 以大悲
T2217_.59.0579c28: 往昔大
悲願也
 住於三昧等至三昧也。擬
今加持三昧也
 令一切
T2217_.59.0579c29: 大會無量衆生指内大眷屬及
未來衆生也
 見此大悲胎藏
T2217_.59.0580a01: 萬荼羅莊嚴大會微妙之法。即是於無相中
T2217_.59.0580a02: 而現有相無相自性位有
相加持説也
 第六云。如内證
T2217_.59.0580a03: 天甘露味假令種種方便爲未甞者説之
T2217_.59.0580a04: 終不能解。私云已上
自證位也
 然佛以方便力以無
T2217_.59.0580a05: 相法身作種種名相加持令諸衆生以因
T2217_.59.0580a06: 果法證得非因非果法云云住加持三昧
説今經也
 又經
T2217_.59.0580a07: 第一具縁品云。諸佛自證三菩提超越心地。
T2217_.59.0580a08: 已上
如文
 以種種方便道如本性信解而演説
T2217_.59.0580a09: 文以種種以下同住神力加持隨
種種性欲説所宜聞法義也
 依此等文明
T2217_.59.0580a10: 今經神力加持所説非本地自證説也。加持
T2217_.59.0580a11: 三昧若加持世界事自證位言語無。今經説
T2217_.59.0580a12: 會何處乎。但今釋文同瑞相文者瑞相土教
T2217_.59.0580a13: 主他受用已下三身也。彼即自性座席聽衆
T2217_.59.0580a14: 故其文同何失。又云即事而眞無有終盡
T2217_.59.0580a15: 顯自性所成眷屬之旨也。瑜祇經云。常於
T2217_.59.0580a16: 三世不壞化身利有情事可思之。問。
T2217_.59.0580a17: 疏第三云。旦行者於瑜伽中以自心爲感
T2217_.59.0580a18: 佛心爲應感應因縁即時毘盧遮那現所喜
T2217_.59.0580a19: 見身説所宜聞法又大疏抄云。今神變者
T2217_.59.0580a20: 三種幻中不思議幻也。准此文加持世界
T2217_.59.0580a21: 實行逮見義見如何。答。疏第六云。然諸行人
T2217_.59.0580a22: 若深入瑜伽境界三昧自當了了聽聞如正
T2217_.59.0580a23: 説時無異私云。行者感見令同今會座
T2217_.59.0580a24: 故云如正説等。以文言同勿亂自性加持
T2217_.59.0580a25: 二處矣
T2217_.59.0580a26: 然此應化非從毘盧遮那等者。經下文云。非
T2217_.59.0580a27: 從毘盧遮那佛身或語或意生。 一切處故
T2217_.59.0580a28: 起滅邊際不可得。而毘盧遮那一切身業一
T2217_.59.0580a29: 切語業一切意業一切處一切時於有情界
T2217_.59.0580b01: 宣説眞言道句法今釋依此文而釋今
T2217_.59.0580b02: 經會座第三重變化身與無相法身無二無
T2217_.59.0580b03: 別之義也。釋迦是第三重外部主故上云諸
T2217_.59.0580b04: 趣所喜見身。疏第三云。第三重一切衆生喜見隨類身
文。第五云。釋迦牟尼生身眷屬爲第三
T2217_.59.0580b05: 文。第六云。第三重
一切世天眷屬文
大師又今經文注變化身説
T2217_.59.0580b06: 法得益。但以加持世界教主成今經同聞
T2217_.59.0580b07: 者依其體同故。又三重聖衆皆雖同聞擧
T2217_.59.0580b08: 第三重顯初二重歟。例如下文中擧第一
T2217_.59.0580b09: 重執金剛顯第二三重耳。上文世尊住加
T2217_.59.0580b10: 持三昧示所喜見身等者。依經而毘盧遮
T2217_.59.0580b11: 那已下文。即是不生而生之謂也。今文非從
T2217_.59.0580b12: 等者生而不生之義也。智證大師釋云。然此
T2217_.59.0580b13: 應化非大日身或語或意生者據眞如體性
T2217_.59.0580b14: 門而説也起滅者隱顯義非實生滅歟。故
T2217_.59.0580b15: 下文云。顯時無從來隱時亦無所去
T2217_.59.0580b16: 是隱顯無異遍一切處無相法身故云邊
T2217_.59.0580b17: 際倶不可得也。故下釋云。所以無盡無邊
T2217_.59.0580b18: 際者以不異如來遍一切處常住不滅之
T2217_.59.0580b19: 身也教王經疏第二云。言無始無終者。是
T2217_.59.0580b20: 毘盧遮那於三際中無生滅故。故大日經
T2217_.59.0580b21: 歎毘盧遮那三業云於一切處起滅邊際
T2217_.59.0580b22: 不可得此意不可得者遮起滅歟
T2217_.59.0580b23: 譬如幻師等者。此文上爾時世尊已下譬説
T2217_.59.0580b24: 也。幻師譬上世尊也。呪術力喩上大悲
T2217_.59.0580b25: 願力也。加持藥草類上住加持三昧也。能
T2217_.59.0580b26: 現種種未曾有事比所喜見身所宜聞法
T2217_.59.0580b27: 也。五情所對擬隨種種心行。悦可衆心同開
T2217_.59.0580b28: 觀照門也。若捨加持等二句顯然此應化已
T2217_.59.0580b29: 下文
T2217_.59.0580c01: 五情所對悦可衆心者。文意云。現種種未曾
T2217_.59.0580c02: 有事是五情所對而令悦可衆爲言
T2217_.59.0580c03: 現未曾有事之五情所對而令悦可衆心
T2217_.59.0580c04: 義也。衆心者衆生心歟。或衆多心歟。五識
T2217_.59.0580c05: 唯縁實境。或通假境西方諸師異義也。但
T2217_.59.0580c06: 護法親光意唯縁實境。其故未轉依五識必
T2217_.59.0580c07: 託第八所變故。所變必有實用故。疏主未
T2217_.59.0580c08: 必決斷性相。學者隨宜可取義也。今且依
T2217_.59.0580c09: 護法意得文意者。幻師依呪術力加持
T2217_.59.0580c10: 藥草現種種未曾有事時五根五識雖縁
T2217_.59.0580c11: 本藥草同時意識迷亂而見種種未曾有事
T2217_.59.0580c12: 想有見色聞聲等作用。此五根爲門同時意
T2217_.59.0580c13: 識爲執故云五情所對。非直五識也。悦可
T2217_.59.0580c14: 者悦喜義。喜是意識相應受也可思之
T2217_.59.0580c15: 如來金剛之幻等者。合説也。縁謝即滅句以
T2217_.59.0580c16: 若捨已下合然此應化以下也。機興即生文
T2217_.59.0580c17: 以衆心已上合觀照門以上之意也。即事
T2217_.59.0580c18: 以下二句合於一切以下也。或又但於一切
T2217_.59.0580c19: 已下合説而顯餘歟。縁滅機生起滅義也。即
T2217_.59.0580c20: 事而眞等邊際不可得義也。如來金剛之幻
T2217_.59.0580c21: 者大疏抄云。即如來金剛之幻即智之用自
T2217_.59.0580c22: 在之業也密嚴院釋云。金剛之幻即事而
T2217_.59.0580c23: 眞。不二之一即如而多云云或云。約佛體云
T2217_.59.0580c24: 金剛。法然不變故望機情云應幻。興謝隨
T2217_.59.0580c25: 時故。先師義云。四身皆法然本有故神變不
T2217_.59.0580c26: 改自性趣利他門。雖用加持自性敢不
T2217_.59.0580c27: 變。然則不異本地。應幻故云金剛幻。又名
T2217_.59.0580c28: 不思議幻。金剛即幻也。勿同如常報應如
T2217_.59.0580c29: 水月等耳。問。法然本有何有興謝異耶。
T2217_.59.0581a01: 答木幡義云。興謝本法然也。生滅即本有也。
T2217_.59.0581a02: 何同如常生滅義矣。故經云。生住等諸法常
T2217_.59.0581a03: 恒如是生私云。生滅約機見隱顯。非關
T2217_.59.0581a04: 應化矣。故相應經云。常於三世不壞化
T2217_.59.0581a05:
T2217_.59.0581a06: 縁謝即滅乃至無有終盡者。此明應化有法
T2217_.59.0581a07: 爾隨縁二義也。上二句隨縁下二句法爾也。
T2217_.59.0581a08: 或云。今宗意約法體説四種法身皆是本有。
T2217_.59.0581a09: 約隱顯語四身倶有因縁生義云云法體者
T2217_.59.0581a10: 即身義云。故佛説六大爲法界體性問。
T2217_.59.0581a11: 若爾因縁生非法體乎。答。亦是法體。故疏
T2217_.59.0581a12: 第七云。法界即諸法之體以是言之因
T2217_.59.0581a13: 法界縁亦是法界因縁所生法亦是法界
T2217_.59.0581a14: 以彼三乘捨煩惱事更得菩提眞。顯一乘
T2217_.59.0581a15: 雖不捨煩惱相猶歸菩提體云眞也。今宗
T2217_.59.0581a16: 煩惱事相本是眞體故性相歴然云即事而
T2217_.59.0581a17: 眞。求異如常攝相歸性之義耳。故祕藏記
T2217_.59.0581a18: 云。顯教之中相常住者據攝相歸性可稱
T2217_.59.0581a19: 常住。依性相差別何稱常住耶。密教説性
T2217_.59.0581a20: 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。今加因陀羅王四
T2217_.59.0581a22: 字故云具題也。大廣博經者大毘盧遮那成
T2217_.59.0581a23: 佛經義歟。上具擧故恐文繁今略擧也。開題
T2217_.59.0581a24: 云。毘盧遮那者○或云光明遍照或説高顯
T2217_.59.0581a25: 廣博。並皆得其義決云。梵云毘盧遮
T2217_.59.0581a26: 那。此云翻最高顯廣眼藏如來○先有翻
T2217_.59.0581a27: 爲遍照王如來也私云。經字置中間違諸
T2217_.59.0581a28: 經例。如何答云云問。因陀羅王者帝釋也者
T2217_.59.0581a29: 梵漢不同歟。答。抄云。梵語。因陀羅此云尊。
T2217_.59.0581b01: 帝釋者。帝之一字即是因陀羅梵語訛也。正
T2217_.59.0581b02: 云印涅哩二合略云帝。蓋聲勢相近。今時
T2217_.59.0581b03: 帝王順天立號猶得梵名耳。釋者具足應
T2217_.59.0581b04: 云釋迦羅主也開題云。唐言帝釋王梵
T2217_.59.0581b05: idraraja略抄要義云。抄意帝之一字爲梵
T2217_.59.0581b06: 語者既違開題。斯難依用耳。然開題意釋
T2217_.59.0581b07: 爲漢語。其意可思。法華玄賛云。梵云釋迦
T2217_.59.0581b08: 提婆因達羅。釋迦姓也。音訓云刹
帝利姓也
 此翻爲
T2217_.59.0581b09: 能。提婆天也。因陀羅帝也云云疏第七云。因
T2217_.59.0581b10: 陀羅是天帝釋異名
T2217_.59.0581b11: 一切如來祕要之藏等者。教王經開題云。復
T2217_.59.0581b12: 次一切如來者具顯密二意。顯義十方三世
T2217_.59.0581b13: 一切諸佛名一切如來。是則各各衆生修如
T2217_.59.0581b14: 實道去成正覺來化衆生名如來也。密義
T2217_.59.0581b15: 五智佛名一切如來。聚一切諸佛共成五
T2217_.59.0581b16: 佛身故。此五佛則諸佛之本體諸法之根源。
T2217_.59.0581b17: 故名一切如來私云。依初釋者大乘衆教
T2217_.59.0581b18: 可通顯密。約後釋者應限密藏。兩部相
T2217_.59.0581b19: 望有互爲主伴義故。疏十四云。如來何故
T2217_.59.0581b20: 處此三昧。然亦非無因縁。正謂開示如來
T2217_.59.0581b21: 甚深祕要之事也
T2217_.59.0581b22: 猶如千目爲釋天之主者。鈔云。言猶如千
T2217_.59.0581b23: 日者謂天帝威徳光明類于千*日。如經
T2217_.59.0581b24: 云帝釋所有光明猶如千*日等爲釋天之
T2217_.59.0581b25: 主也此釋目字爲*日。帝釋光明勝日天
T2217_.59.0581b26: 子義也。最勝王經第七云。乃至千眼帝釋王
T2217_.59.0581b27: 惠昭釋云。猶如帝釋名爲千眼非有千
T2217_.59.0581b28: 眼。以能一時見於千法故名千眼此意
T2217_.59.0581b29: 目者眼義也。教時義云。天帝有千名此又
T2217_.59.0581c01: 目者名目義也。疏文意如帝釋爲忉利天之
T2217_.59.0581c02: 王也爲言
T2217_.59.0581c03: 入眞言門住心品者。抄云。又眞言門爲所入
T2217_.59.0581c04: 入爲能入。能入從所入以得名是眞言門
T2217_.59.0581c05: 之入名入眞言門。依主釋也。住心者。住謂
T2217_.59.0581c06: 安住令菩提等願不動故。心者靈明。是知見
T2217_.59.0581c07: 之眞實相故。又住是三昧。於三昧中即見
T2217_.59.0581c08: 自心○住是能住心是所住。能所相望作依
T2217_.59.0581c09: 主釋。又上入眞言門是因。住心是果。因果相
T2217_.59.0581c10: 望亦依主觀義云。眞言是能入方便。入修
T2217_.59.0581c11: 義也。住心即所入法也。意入眞言門而住
T2217_.59.0581c12: 心之品也。爲言或行者爲能入眞言爲所
T2217_.59.0581c13: 入門也。意行者入三密門而住心也。爲言
T2217_.59.0581c14: 範義云。眞言者。梵云*漫荼羅。是萬徳輪圓
T2217_.59.0581c15: 之壇也。即所入果也住心者十住心即能入
T2217_.59.0581c16: 心也。意入*漫荼羅之住心也。爲言例如
T2217_.59.0581c17: 漫荼羅具縁品也。問。*若住心爲能入
T2217_.59.0581c18: 者。釋此心云。所謂衆生自心品。即是一切
T2217_.59.0581c19: 智智非指所入一切智果耶。答。此心有
T2217_.59.0581c20: 二義。若約本有本覺是所入一切智果也。若
T2217_.59.0581c21: 約修生始覺亦能入續生心品也。大經要義
T2217_.59.0581c22: 第二云。謂住心者顯能住於所住心。故住
T2217_.59.0581c23: 之一字通能所也。縁盧故名心尋云。今此
T2217_.59.0581c24: 心者可限六大中識大三密中意密乎。答。
T2217_.59.0581c25: 且依一意通三密六大歟。問。疏釋此心
T2217_.59.0581c26: 云。所謂衆生自心品即是一切智智既云
T2217_.59.0581c27: 心品。又云智智。豈非三六隨一耶。如何。
T2217_.59.0581c28: 答。今宗意於顯乘一心無相理談六大本有
T2217_.59.0581c29: 義。是當宗超絶之談也。顯宗於色心隨一
T2217_.59.0582a01: 之心論能求所求二菩提心。眞宗六大本有
T2217_.59.0582a02: 體即能求菩提心又所求菩提心也。若菩提
T2217_.59.0582a03: 心局識大者。於顯乘一心論六大而彼六
T2217_.59.0582a04: 大中唯識大者。顯乘菩提心寛廣眞言菩提
T2217_.59.0582a05: 心狹少乎。故知菩提心通三密六大也。問。
T2217_.59.0582a06: 若爾通三六證安在乎。答。戒序釋所求菩
T2217_.59.0582a07: 提心云。三密四曼四種法身也云云所求既
T2217_.59.0582a08: 通三密能求何局識大耶。能所一體故。故
T2217_.59.0582a09: 䟽下云。唯是心自證心心自覺心大師指
T2217_.59.0582a10: 事云。心自證心心自覺心又別本即身
T2217_.59.0582a11: 出菩提心體云。本有*阿字云云大日經云。有
T2217_.59.0582a12: 情及非情阿字第一命非情命*阿者五大。
T2217_.59.0582a13: 有情命*阿者識大也。可思之。問。若爾者
T2217_.59.0582a14: 五大又可有縁慮義乎。答。云爾何失。三
T2217_.59.0582a15: 摩耶身既有情也。身語二密又有斷惑證理
T2217_.59.0582a16: 別本即
身義
 又菩提心局識大者違經彼法少
T2217_.59.0582a17: 分都無可得之文。菩提心外無七微合成
T2217_.59.0582a18: 法故。問。三界唯心之義顯乘盛談也。雖然
T2217_.59.0582a19: 色法勿爲能求體乎。答。彼縁起色法歸一
T2217_.59.0582a20: 心本云三界唯心。今不爾。唯心本源性所
T2217_.59.0582a21: 色心法然本有也。豈同彼矣
T2217_.59.0582a22: 竊謂入住之義等者。般若寺抄云。意修行即
T2217_.59.0582a23: 此心。離心無修行之義。故擧心省行爲一
T2217_.59.0582a24: 品目也意云。顯發心即到義云兼修行
T2217_.59.0582a25: 歟。修眞言門非發心即到故。爲言 中川抄
T2217_.59.0582a26: 云。私案入義兼修入者入修眞言門故。住
T2217_.59.0582a27: 義兼行能住其心眞言行故私云。今教五
T2217_.59.0582a28: 轉成佛中修行唯局第二句。故即心具萬行
T2217_.59.0582a29: 入住義廣通五轉故從因至果以無所
T2217_.59.0582b01: 住而住其心文 住既通 五轉
亦可爾也
 故云入住義
T2217_.59.0582b02: 兼修行也
T2217_.59.0582b03: 眞語如語不妄不異者。金剛般若經云。如來
T2217_.59.0582b04: 是眞語者實語者如語者不誑語者不異語
T2217_.59.0582b05: 今疏文同此經。但四五爲異耳。上二句
T2217_.59.0582b06: 約表立名下二依遮受稱也。或上標下釋。
T2217_.59.0582b07: 謂眞語是不妄義如語即不異謂也。故唯識
T2217_.59.0582b08: 論云。眞謂眞實顯非虚妄。如謂如常表無
T2217_.59.0582b09: 變異
T2217_.59.0582b10: 龍樹釋論謂之祕密號者。智論三十八云。佛
T2217_.59.0582b11: 法中有二諦。一者世諦二者第一義諦。爲世
T2217_.59.0582b12: 諦故説有衆生。爲第一義諦故説衆生無
T2217_.59.0582b13: 所有。復有二種。有知名字相有不知名字
T2217_.59.0582b14: 相。譬如軍立密號有知者有不知者
T2217_.59.0582b15: 大師釋此文云。所謂密號名字相等義眞言
T2217_.59.0582b16: 教中分明説之疏家又取文意云祕密號
T2217_.59.0582b17:
T2217_.59.0582b18: 舊譯云呪等者。大師字母釋云。云何呪陀羅
T2217_.59.0582b19: 尼。謂諸菩薩獲得如是持自在。由此自在
T2217_.59.0582b20: 加被能除有情災患。諸眞言句令彼章句
T2217_.59.0582b21: 悉皆第一神驗無所唐捐能除種種災患。
T2217_.59.0582b22: 是名菩薩呪陀羅尼
T2217_.59.0582b23: 此品統論經之大意者。鈔云。或以此品即
T2217_.59.0582b24: 爲當經之序品。如華嚴。故疏云經之大意
T2217_.59.0582b25: 取意或云。此經住心品即説無相菩提心至極
T2217_.59.0582b26: 果體正宗之本也。不同常途序品。三段即
T2217_.59.0582b27: 三密也。又横竪無礙序正不二也。可思之。
T2217_.59.0582b28: 開題云。今此經且約三部而釋。初如是等序
T2217_.59.0582b29: 分者當身密即佛部。示身無盡藏故。次爾
T2217_.59.0582c01: 時世尊至屬累終是語密即蓮華部。現語無
T2217_.59.0582c02: 盡藏故。信受等文是意密即金剛部。示意
T2217_.59.0582c03: 無盡藏故。序正雖異祕妙是一。身語不同平
T2217_.59.0582c04: 無異私云。如實知自心a字本不生云
T2217_.59.0582c05: 祕妙是一。入我我入三三平等云平等不異
T2217_.59.0582c06:
T2217_.59.0582c07: 所謂衆生自心品等者。疏第七云。如來無礙
T2217_.59.0582c08: 知見在一切衆生相續中法爾成就無缺減。
T2217_.59.0582c09: 以於此眞言體相不如實覺故名爲生死
T2217_.59.0582c10: 中人。若能自知自見時即名一切知者一切
T2217_.59.0582c11: 見者。是故如是知見非佛自所造作亦非
T2217_.59.0582c12: 他所傳授也又一本即身義云。謂悟衆生
T2217_.59.0582c13: 自心即是一切智智而如實覺知自心本有
T2217_.59.0582c14: 祕密莊嚴藏云究竟即身成佛也取意私云。
T2217_.59.0582c15: 或本有菩提心云自心品即第八識也。故摩
T2217_.59.0582c16: 訶衍論云。一切衆生皆有本覺或指眞
T2217_.59.0582c17: 如云自心品即第九識。故起信論云。一切
T2217_.59.0582c18: 衆生悉有眞如且依初義五轉中初a
T2217_.59.0582c19: 菩提心義即東因也。即是一切智智者中臺
T2217_.59.0582c20: 第五A+uH字具足方便智義也。即字顯發心即
T2217_.59.0582c21: 到義也。如實了知兼行證入三字義歟。依
T2217_.59.0582c22: 後義者第九唵摩羅中因義也。此識即法界
T2217_.59.0582c23: 體性智故云即是一切智智也。圓鏡力故實
T2217_.59.0582c24: 覺智文有二義。謂阿閦大圓大日大圓也。可
T2217_.59.0582c25: 思之。又或人云。六道輪迴衆生汎爾起善
T2217_.59.0582c26: 惡無記等三性心也。煩惱妄心本輪圓具徳
T2217_.59.0582c27: 故。又衆生自心品者准密嚴院釋。*接略則
T2217_.59.0582c28: 八九十三識舒廣則無量心識也。如實了知
T2217_.59.0582c29: 者。准大師釋竪有十重淺深横示塵數廣
T2217_.59.0583a01: 多矣
T2217_.59.0583a02: 自心發菩提等者。此中自心等四句如次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。如次又東南西北中次
T2217_.59.0583a05: 第也。所謂自心發菩提者發a字不生信智。
T2217_.59.0583a06: a字菩
提心義也
 發此不生智者一切所作心無著
T2217_.59.0583a07: 相。以此無住心所修慈悲行是不生智上徳
T2217_.59.0583a08: 故云即心具萬行第二@a字菩
提行義也
 即心者指上
T2217_.59.0583a09: 自心。即字皆流下心。然見此不生際如實
T2217_.59.0583a10: 知自心即心成等正覺也第三暗字證
菩提義也
 心合
T2217_.59.0583a11: 不生性寂靜安樂故即心證大涅槃。第四惡字
入涅槃義
T2217_.59.0583a12: 心具上不生四徳故發起方便憐愍心
T2217_.59.0583a13: 徹骨體建立衆生也。此不生性即智所依
T2217_.59.0583a14: 所住故即心嚴淨佛國也。第五惡字方便
具足智義也
 以
T2217_.59.0583a15: 此五字究竟覺爲顯得即身成佛矣。於此
T2217_.59.0583a16: 文又有大事。依法更問矣。疏十二云。此八
T2217_.59.0583a17: 葉四方四隅也。四方即如來四智。初*阿字
T2217_.59.0583a18: 門即是菩提*之心。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・方便用此
T2217_.59.0583a21: 五位相當五佛時。臺實爲因外花佛爲行・
T2217_.59.0583a22: 證・入・方使以此義可言。内實爲因外花爲
T2217_.59.0583a23: 果。若違此意不得名大悲胎藏妙法蓮華。
T2217_.59.0583a24: 一行禪師以天台義爲誠證既違其義。寧
T2217_.59.0583a25: 可依憑乎。瑜伽中臺上佛爲第九奄摩羅
T2217_.59.0583a26: 識。此宗因果義逆順次第圓融相即重重無
T2217_.59.0583a27: 大師心云。若不許華臺爲因花葉爲果
T2217_.59.0583a28: 之義即不得胎藏蓮華之名。謂彼華未敷
T2217_.59.0583a29: 時名胎藏蓮華。然此胎藏位唯有花實是
T2217_.59.0583b01: 因。後開敷時成花葉是果也。意指今時開
T2217_.59.0583b02: 敷之葉云果先來本有之臺實爲因也爲言
T2217_.59.0583b03: 一行心亦就開敷蓮見其臺與葉勝劣也。
T2217_.59.0583b04: 問。若爾二師終相違歟。如何。答。三密觀既
T2217_.59.0583b05: 云因果逆順重重無盡存東因義歟。又疏
T2217_.59.0583b06: 中從内向外作三句時。中*臺爲菩提心
T2217_.59.0583b07: 爲因句。准知五轉時何不中爲因矣。故知
T2217_.59.0583b08: 順逆重重因果二師互成耳
T2217_.59.0583b09: 從因至果等者。抄云。從因至果皆不離自
T2217_.59.0583b10: 心。因亦是自心果亦是自心。心即菩提故云
T2217_.59.0583b11: 皆以等。此因果義通本有修生因果歟。二
T2217_.59.0583b12: 義倶無住著而住*阿字不生心。故云皆以
T2217_.59.0583b13: 無所住而住其心也。或云。從因至果義不
T2217_.59.0583b14: 同顯乘次第修行。而不行而行不到而到故
T2217_.59.0583b15: 云皆以無所住而住其心也因者初a。果者
T2217_.59.0583b16: 第五A+uH。擧初後顯中間歟。或初二因後三
T2217_.59.0583b17: 果歟。抄第二云。又此中有六箇心字。前二
T2217_.59.0583b18: 是因後四是果。又前一是菩提心第二是大
T2217_.59.0583b19: 悲後四是方便大經要義第二云則此文中
T2217_.59.0583b20: 明能住人及所住心。謂能住人者此教菩薩。
T2217_.59.0583b21: 所住心者其人之心。下句其心者是上句因
T2217_.59.0583b22: 果人之心故其迷悟心爲所住體。且約十住
T2217_.59.0583b23: 心者第一迷心第十悟心中間八通二矣
T2217_.59.0583b24:
T2217_.59.0583b25: 入眞言門略有三事等者。問。三密同入修
T2217_.59.0583b26: 要門。何但云入眞言門耶。答。入理方便
T2217_.59.0583b27: 教爲本故。故十住心論云。且就語密顯示
T2217_.59.0583b28: 法曼荼羅心或口業兼餘二餘不爾故。故
T2217_.59.0583b29: 法華玄嘉祥云。口業具三業。動舌身業發聲
T2217_.59.0583c01: 口業經意意業。身通身意。意唯意業或三
T2217_.59.0583c02: 業中心爲主故。故般若寺抄云。其三業中
T2217_.59.0583c03: 以心爲主。隨心分別身口作業。隨心引導
T2217_.59.0583c04: 伴二業。故云入眞言門住心品問。一切
T2217_.59.0583c05: 眞言行者必具足三密可成佛耶。答。然也。
T2217_.59.0583c06: 故雜問答云。若三中一闕即不能至平等
T2217_.59.0583c07: 處。如車一闕都無所到。是即三平等義也
T2217_.59.0583c08: 問。菩提心論云。住法但觀菩提心非唯
T2217_.59.0583c09: 依意密耶。又密嚴院釋云。顯非智觀不
T2217_.59.0583c10: 成佛。密唯誦呪亦成佛如何。答。菩提心
T2217_.59.0583c11: 論文對若無勢力廣増益云但觀菩提心。
T2217_.59.0583c12: 又云佛説此中具萬行。何限意密耶。故菩
T2217_.59.0583c13: 提心論云。當須具修三密行次先徳釋者
T2217_.59.0583c14: 彼會云。正成佛之時必定三密相應即身成
T2217_.59.0583c15: 佛。彼依二行一行等成佛者是非正成佛之
T2217_.59.0583c16: 時。亦由修餘二行不思議加持力故*忽出
T2217_.59.0583c17: 生餘二密行等三密具足即身成佛也
T2217_.59.0583c18: 一者身密門等者。菩提心論云。所言三密者。
T2217_.59.0583c19: 一身密者如結契印召請聖衆是也。二語
T2217_.59.0583c20: 密者如密誦眞言令文句了了分明無謬
T2217_.59.0583c21: 誤也。三意密者如住瑜伽相應白淨月圓
T2217_.59.0583c22: 滿觀菩提心也下當廣説者指具縁品所
T2217_.59.0583c23: 説歟
T2217_.59.0583c24: 行者以此三方便等者。疏十四云。當知眞言
T2217_.59.0583c25: 行者但以方便自淨其心。*若三業清淨當
T2217_.59.0583c26: 於是中自得明了而自覺悟也又第七云。
T2217_.59.0583c27: 謂自持眞言手印想於本尊。以專念故能
T2217_.59.0583c28: 見本尊。本尊者即是眞實之理也。非但見
T2217_.59.0583c29: 本尊而已。又如實觀我之即同本尊。故名
T2217_.59.0584a01: 眞實也今案行者手結印契口誦眞言意
T2217_.59.0584a02: 觀本尊種子三形
尊形住心
時。斷淨身口意煩惱不淨
T2217_.59.0584a03: 故。云自淨三業。又以此印言等驚覺諸佛
T2217_.59.0584a04: 故。聖衆皆來加持護念行者故。云即爲如
T2217_.59.0584a05: 來三密之所加持也。凡今教意*若別行*若
T2217_.59.0584a06: 大法最前用淨三業印言此意。以三密方
T2217_.59.0584a07: 便淨行者麁動之三業成本尊微細三密。
T2217_.59.0584a08: 是三平等義。故儀軌云。三業常轉已成三
T2217_.59.0584a09: 密門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諸佛
T2217_.59.0584a11: 微細三密也。依之檜尾口決云。先成就者
T2217_.59.0584a12: 三密微細。我三密麁礦。雖麁細別同五大所
T2217_.59.0584a13: 成。如來及我五大不離倶遍虚空。法性平等
T2217_.59.0584a14: 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。十地修十波
T2217_.59.0584a16: 羅蜜行故云地波羅蜜也。故祕藏記云。十
T2217_.59.0584a17: 波羅蜜者於十地中地地修地地圓滿也
T2217_.59.0584a18: 今教一生即身頓證十地功徳故。云此生滿
T2217_.59.0584a19: 足也。不同顯教三僧祇間修十度行。故
T2217_.59.0584a20: 云不復經歴劫數等矣。今文以十地盡諸
T2217_.59.0584a21: 位意歟。或十一地十二地四十二位等皆開
T2217_.59.0584a22: 合異耳
T2217_.59.0584a23: 故大品云等者。大品般若第二往生
云。舍利
T2217_.59.0584a24: 弗。有菩薩摩訶薩。初發意時行六波羅密
T2217_.59.0584a25: 上菩薩位得阿毘跋致地。舍利弗。有菩薩
T2217_.59.0584a26: 摩訶薩。初發心時便得阿耨多羅三藐三菩
T2217_.59.0584a27: 提轉法輪與無量阿僧祇衆生作益厚已
T2217_.59.0584a28: 入無餘涅槃。是佛般涅槃後餘法若住一劫
T2217_.59.0584a29: 若減一劫。舍利弗有菩薩摩訶薩初發意時
T2217_.59.0584b01: 與般若波羅蜜相應與無數百千億菩薩
T2217_.59.0584b02: 從一佛國至一佛國爲淨佛國土故
T2217_.59.0584b03: 云。以此二菩薩文證上此生滿足人有頓
T2217_.59.0584b04: 漸二類及成五轉成佛有二機也。問。此
T2217_.59.0584b05: 中第一菩薩因位行既六度也。何成三密行
T2217_.59.0584b06: 義。第二菩薩果後入涅槃也。豈順法身常住
T2217_.59.0584b07: 乎。答。謂於三密行有事理六度。六度印
T2217_.59.0584b08: 言六種微供等也。又眞言菩薩修理六度。雜
T2217_.59.0584b09: 問答五重結護等其説分明者歟。又一生成
T2217_.59.0584b10: 佛者證四種法身。故其中變化身有縁謝即
T2217_.59.0584b11: 滅徳。然即事而眞故不同如常八相歟。此
T2217_.59.0584b12: 等皆隨義轉用之意矣。又智論中此三菩提
T2217_.59.0584b13: 類神通乘。非眞宗則何有此理。但擧二菩
T2217_.59.0584b14: 薩爲成今宗一生二生義故問答中以此
T2217_.59.0584b15: 二菩薩爲一生二生證矣。第三菩薩今教無
T2217_.59.0584b16: 用故且不取之。當知今疏此生滿足地波羅
T2217_.59.0584b17: 蜜亦含二義歟。於十度有漸次頓證故。故
T2217_.59.0584b18: 祕藏記云。眞言菩薩或十六三昧一一次第
T2217_.59.0584b19: 等證或與得一三昧共十六同時證又菩
T2217_.59.0584b20: 提心論云。若纔見者即名見眞勝義諦。十地
功徳
T2217_.59.0584b21: 漸次證故
云纔見
 若常見者則入菩薩初地十地功
徳同時
T2217_.59.0584b22: 證故云
常見
 可悉之
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。有三種菩薩。利根
T2217_.59.0584b25: 心堅。未發心前久來集諸無量福徳智惠。是
T2217_.59.0584b26: 人遇佛聞是大乘法發阿耨多羅三藐三菩
T2217_.59.0584b27: 提心即時行六波羅蜜入菩薩位得阿鞞
T2217_.59.0584b28: 跋致地。所以者何。先集無量福徳利根心
T2217_.59.0584b29: 堅。從佛聞法故。譬如遠行。或有乘羊而去。
T2217_.59.0584c01: 或有乘馬而去。或有神通去者。乘羊者久
T2217_.59.0584c02: 久乃到。乘馬差速。乘神通者發意頃便到。
T2217_.59.0584c03: 如是不得言發意間云何得到。神通相爾。
T2217_.59.0584c04: 不應生疑菩薩亦如是。發阿耨多羅三藐
T2217_.59.0584c05: 三菩提時即入*菩薩位。有菩薩初發意。
T2217_.59.0584c06: 初雖心堅後雜諸惡。時時生念我求佛道。
T2217_.59.0584c07: 以諸功徳迴向阿耨多羅三藐三菩提。是人
T2217_.59.0584c08: 久久無量阿僧祇劫或至或不至。先世福徳
T2217_.59.0584c09: 因縁薄而復鈍根心不堅固。如乘羊者。有
T2217_.59.0584c10: 人前世少有福徳利根發心漸漸行六波羅
T2217_.59.0584c11: 蜜。若三若十若百阿僧祇劫得阿耨多羅三
T2217_.59.0584c12: 藐三菩提。如乘馬者必有所到。第三乘神
T2217_.59.0584c13: 通者如上説。是三種發心一者罪多福少。二
T2217_.59.0584c14: 者福多罪少。三但行清淨。福徳清淨有二
T2217_.59.0584c15: 種。一者初發心時即得菩薩道。二者小住供
T2217_.59.0584c16: 養十方諸佛通達菩薩道故入菩薩位。即
T2217_.59.0584c17: 是阿毘跋致地○次復菩薩大厭世間。世間
T2217_.59.0584c18: 已來常好眞實惡於欺誑。是菩薩亦利根堅
T2217_.59.0584c19: 心久集無量福徳智惠初發心時便得阿
T2217_.59.0584c20: 耨多羅三藐三菩提即轉法輪度無量衆
T2217_.59.0584c21: 生入無餘涅槃○次復菩薩亦利根心堅。久
T2217_.59.0584c22: 集福發心即與般若波羅蜜相應○等
T2217_.59.0584c23: 中先擧經三菩薩中初菩薩作羊馬神三喩。
T2217_.59.0584c24: 羊馬法説經中雖無論中更擧以初菩薩合
T2217_.59.0584c25: 神通也。云如上説是也。其下三種發心者。
T2217_.59.0584c26: 初二發心類羊馬。論所説二菩薩。第三經所
T2217_.59.0584c27: 明第一菩薩也。此中亦分二種。如文可見。
T2217_.59.0584c28: 後再云次復薩者如次經中第二第三菩
T2217_.59.0584c29: 薩也是猶神通中菩薩也。論中且約初擧三
T2217_.59.0585a01: 喩而顯通後二歟。問。初二菩薩雖云利
T2217_.59.0585a02: 根猶云久集無量福智。非是頓證人。又初
T2217_.59.0585a03: 菩薩云遇佛聞是大乘。可大品經。*若爾何
T2217_.59.0585a04: 以此二菩薩爲即身頓成證乎 答。既云
T2217_.59.0585a05: 未發心前指宿善云久集福徳智也。故疏
T2217_.59.0585a06: 第四云。若諸衆生未曾於過去無量佛所久
T2217_.59.0585a07: 種善根於此祕密乘未曾修習則造次聞
T2217_.59.0585a08: 之不能信受次聞是大乘者。大品本具
T2217_.59.0585a09: 顯密。神通人聞秘密般若也。或又指秘密
T2217_.59.0585a10: 乗歟。猶如楞伽經云我乘大乘無上法矣。
T2217_.59.0585a11: 大師住心論云。牛羊等車徐進必經三大無
T2217_.59.0585a12: 數劫。神通寶輅凌虚空速飛一生之間必至
T2217_.59.0585a13: 所詣
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: 約已開門爲阿難我。若爾阿難非大日侍
T2217_.59.0585a24: 者。何稱我聞。阿闍梨云。約法界通開義無
T2217_.59.0585a25: 其妨難又云。此經我聞或云金剛薩埵之
T2217_.59.0585a26: 我非阿難之我者此説未詳。私謂。毘
T2217_.59.0585a27: 遮那對於聲聞。何非阿難我耶。示明文
T2217_.59.0585a28: 佛心經下卷有毘盧遮那對告阿難之文。
T2217_.59.0585a29: 煩故不具引。既有對告文。何故非阿難之
T2217_.59.0585a30: 我耶但世學者未見此文
守株費見而已云云
 開題有三釋。初金剛
T2217_.59.0585b01: *薩埵之詞。次毘*盧遮那親指言也指者佛説
云爾也
T2217_.59.0585b02: 三法爾有無人増減云云私云。准諸經例且
T2217_.59.0585b03: 以金剛手云爲結集者也。 故六度經以
T2217_.59.0585b04: 總持藏爲金剛手受持。祕藏記爲結集者
T2217_.59.0585b05: 矣。故祕藏記云。結集修多羅阿難毘尼
T2217_.59.0585b06: 耶藏優婆
阿毘達摩藏
般若藏文殊祕密
T2217_.59.0585b07: 普賢是守護經説。又顯教中説云。佛滅度
T2217_.59.0585b08: 後普賢・文殊菩薩率阿難於鐵圍山間結
T2217_.59.0585b09: 集諸經。是即總。守護經所説別耳云云此釋
T2217_.59.0585b10: 以阿難而似爲顯密五藏通結集者矣。若
T2217_.59.0585b11: 約結集伴通阿難歟。若依結集主者金剛
T2217_.59.0585b12: 手也。故安然釋云。若約結集主者是金剛
T2217_.59.0585b13: 手。若約結集伴者亦通阿難也云云又智證
T2217_.59.0585b14: 口決云。約法界通開義者此意歟。又准開
T2217_.59.0585b15: 題説藏記文唯金剛手結集也。既云顯教中
T2217_.59.0585b16: 依智論等説歟。彼論云。迦葉・阿難於王舍
T2217_.59.0585b17: 城結集三藏爲聲聞藏。文殊・阿難於鐵圍
T2217_.59.0585b18: 山集摩訶衍爲菩薩藏此論摩訶衍者但
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。全非阿難傳持也。若爾何撿六度
T2217_.59.0585b21: 經明文撿佛心經一説遮金薩結集義。況
T2217_.59.0585b22: 對告人未必結集者。恐似守株費智耳。但
T2217_.59.0585b23: 祕藏記總別釋是於前四藏作總別也。又
T2217_.59.0585b24: 普賢金薩顯密異。故理趣釋云。是菩薩本是
T2217_.59.0585b25: 普賢。從大日如來受金剛杵之故名金剛
T2217_.59.0585b26: 奧州得一於眞言宗擧十一箇未決中
T2217_.59.0585b27: 結集者疑云。大*毘盧遮那經初云如是我
T2217_.59.0585b28: 聞。今疑此經釋迦如來滅度後八百年時*毘
T2217_.59.0585b29: 盧遮那自對普賢執金剛手等而説。爾時阿
T2217_.59.0585b30: 難迦葉等久已滅度。誰言我聞。若言龍樹
T2217_.59.0585c01: 菩薩結集者復從毘*盧遮那佛口傳普賢。
T2217_.59.0585c02: 從普賢傳龍樹。如何龍樹稱我聞。若言普
T2217_.59.0585c03: 賢我聞者不爾。普賢菩薩非二乘凡夫肉眼
T2217_.59.0585c04: 所能見。何交雜人間結集云云或決云。今經
T2217_.59.0585c05: 者法界宮之説無指年月。而疑者龍樹菩
T2217_.59.0585c06: 薩出時以爲説經之時出阿難・迦葉生疑。
T2217_.59.0585c07: 是大過也。又龍樹結集不足起言。如是我
T2217_.59.0585c08: 聞是金剛手語也。開題云。vajrasadva之語也。
T2217_.59.0585c09: 我金剛*薩埵從大日尊聞也又云。通阿
T2217_.59.0585c10: 難。胎藏釋迦院烈座故專可結集也。又二
T2217_.59.0585c11: 乘凡夫不見普賢者。普賢觀經説四衆八
T2217_.59.0585c12: 部得見普賢。可悉之云云私云。八百年龍樹
T2217_.59.0585c13: 出時是閻浮流布之時代也。非正説之時。故
T2217_.59.0585c14: 義訣云。經篋廣長如床厚四五尺有無量
T2217_.59.0585c15: 云云正説時豈有經篋乎。故知金剛*薩
T2217_.59.0585c16: 埵結集文龍樹誦出也。斯則當于楞伽所説
T2217_.59.0585c17: 如來懸記之時。非啻害密藏宗旨亦闇違
T2217_.59.0585c18: 顯經明文矣。言交雜人間結集者智度論
T2217_.59.0585c19: 釋顯結集云。佛滅度後文殊・彌勒等諸大
T2217_.59.0585c20: 菩薩亦將阿難集此摩訶衍取意文殊彌勒
T2217_.59.0585c21: 等既與阿難倶而結集。局普賢何懷疑。若
T2217_.59.0585c22: 不許者又顯經結集同
T2217_.59.0585c23: 經初五義等者。抄云。如來説法有五成就言
T2217_.59.0585c24: 如是我聞者信成就也。一時者時成就也。薄
T2217_.59.0585c25: 伽梵者教主成就也。住如來加持法界宮乃
T2217_.59.0585c26: 至生大樓閣寶王等所成就也。其金剛名曰
T2217_.59.0585c27: 虚空無垢等衆成就也私云。此釋以通序
T2217_.59.0585c28: 五成就爲五義歟。疏既經初五義釋下而
T2217_.59.0585c29: 成加通序之旨。若五義非五成者何作此
T2217_.59.0586a01: 耶。故抄釋五成就畢般若燈論亦有六
T2217_.59.0586a02: 既六成云六義。五義應是五成矣。或
T2217_.59.0586a03: 又直就經釋五成義。非釋疏五義文歟。故
T2217_.59.0586a04: 直牒經文不云疏云。可悉之又義云。以
T2217_.59.0586a05: 五字義爲五義非五成也。次下文如智論
T2217_.59.0586a06: 中廣明然撿智論於如是我聞一時文
T2217_.59.0586a07: 作五語三句釋。故智論第一云。如是我聞一
T2217_.59.0586a08: 時。問曰。佛經何以故初稱如是語。答曰。佛
T2217_.59.0586a09: 法大海信爲能入智爲能度。如是者即是
T2217_.59.0586a10: 信也。我者佛弟子等。雖知無我隨俗法
T2217_.59.0586a11: 説我非實我也。聞者非耳根。非耳根能
T2217_.59.0586a12: 聞聲。亦非耳識亦非意識。是聞聲事從多
T2217_.59.0586a13: 因縁生。一者。問曰。佛法中數等法實無。陰・
T2217_.59.0586a14: 界・入所不攝故。何以言一。答曰。隨世俗故
T2217_.59.0586a15: 有一。時者。有人言。一切天地好醜皆以時
T2217_.59.0586a16: 爲因。略説如是我聞一時五字別義竟
T2217_.59.0586a17: 云。雖有六字合如是爲信一義。故云爾
T2217_.59.0586a18: 也。既智論説分明。定知五義非五成就也。所
T2217_.59.0586a19: 以一時已上讓智論薄伽梵已下牒釋故。私
T2217_.59.0586a20: 更加一解云。通序六句中前五句云五義
T2217_.59.0586a21: 歟。今所牒如是乃至法界宮文六句中五句
T2217_.59.0586a22: 有之故。故准智論文説六成就。開信與聞
T2217_.59.0586a23: 而爲二故良賁仁王經疏云。今依智論總
T2217_.59.0586a24: 説六義。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。但衆成就不讓
T2217_.59.0586a27: 智度者。衆成中又綺所成而文不一純故
T2217_.59.0586a28: 且除之歟。重意云。五字爲五義可爲正
T2217_.59.0586a29: 説。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
 但至覺苑良賁
T2217_.59.0586b02: 釋者。慈覺教王疏云。今謂諸師雖依智論
T2217_.59.0586b03: 總説六義未明所據。今記論意令易可
T2217_.59.0586b04: 知。然案智論。如是我聞一時牒爲一段開
T2217_.59.0586b05: 爲五種結爲三句。謂一如是二我三聞四
T2217_.59.0586b06: 一五時。是爲五語。如是爲一我聞爲二一
T2217_.59.0586b07: 時爲三。是爲三句。聞即我聞一是時數故。
T2217_.59.0586b08: 故結爲三句也。但論旨難尋。依順先聖且
T2217_.59.0586b09: 明句數
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。少時嘗因重病
T2217_.59.0586b13: 困絶神識往詣冥司此無畏御事也。故所
T2217_.59.0586b14: 所阿闍梨者無畏也。經文牒釋之外加因縁
T2217_.59.0586b15: 由來等別説之時置此言歟。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。傳度者頗會意
T2217_.59.0586b18:  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准此
T2217_.59.0586b20: 釋可指金剛智歟
T2217_.59.0586b21: 大本有十萬偈等者。開題云。此經總有三本。
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。龍猛所誦傳十萬頌經是也。三略
T2217_.59.0586b24: 本。有三千頌。雖頌文三千經卷七軸也
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
T2217_.59.0586b26: 毘*盧遮那成道經。大本十萬偈可有三百
T2217_.59.0586b27: 卷經。唐國所譯略本七卷疏下云。然此經
T2217_.59.0586b28: 流布閻浮提略有十萬偈。若十佛刹微塵大
T2217_.59.0586b29: 衆各各廣演身口意差別法門則無限量
T2217_.59.0586c01: 私云。今文大本者。非分流大本中大本。分
T2217_.59.0586c02: 流中廣本故云大本歟。下略有十萬者。望
T2217_.59.0586c03: 常恒本故云略歟海雲記云。此經梵筴有
T2217_.59.0586c04: 三本。廣本十萬偈。若依梵本具譯可有三
T2217_.59.0586c05: 百餘卷已來。廣本在西國不到此土。梵本
T2217_.59.0586c06: 經略本四千偈。更有略本二千五百偈。中天
T2217_.59.0586c07: 竺國大阿闍梨集令持。所傳者四千偈經
T2217_.59.0586c08: 今經序云。大本十萬頌梵方祕而密藏。今所
T2217_.59.0586c09: 譯者二千五百頌云云私云。開題三本與記
T2217_.59.0586c10: 三本是殊。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此歟。然記中四
T2217_.59.0586c12: 千偈幷二千五百本疏中全所不見也。又
T2217_.59.0586c13: 經序略本雖同記一本亦背疏文耳
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: 言善無畏。曩時沙門無行西遊天竺。學畢
T2217_.59.0586c17: 言歸迴至北天無幸而卒。所持梵本有勅
T2217_.59.0586c18: 迎還北在西京華嚴寺。取掌無畏與沙門
T2217_.59.0586c19: 一行於彼簡得數本梵經。還遂爲沙門一
T2217_.59.0586c20: 行譯大毘*盧遮那經。其經具足梵文有十
T2217_.59.0586c21: 萬頌。今所出者撮其要取最。沙門寶月譯
T2217_.59.0586c22: 語沙門一行筆受云云十萬偈中取要爲三
T2217_.59.0586c23: 千頌。今七卷經是也。故開題云。頌文三千
T2217_.59.0586c24: 經卷七軸理實三千頌應是前六卷。第七
T2217_.59.0586c25: 卷於六卷中撰出供養儀軌故。故開題云。
T2217_.59.0586c26: 此經一部七卷。就中前六卷有三十一品
T2217_.59.0586c27: 又海雲記云。依梵本譯成六卷。又總集一
T2217_.59.0586c28: 部教持念次第共成一卷成七卷共成一
T2217_.59.0586c29: 云云但密抄中此經七卷三十一品者。七卷
T2217_.59.0587a01: 在三十一品之内故云爾。若前六卷外更
T2217_.59.0587a02: 存第七卷者。應云此經七卷三十六品。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。准録中今經梵本無畏從無行相
T2217_.59.0587a05: 承。傳法聖者指無行歟。或龍智金剛智等
T2217_.59.0587a06: 歟。其故開題中十萬頌。或云龍猛誦出或
T2217_.59.0587a07: 云金剛智誦傳。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其要歟。
T2217_.59.0587a09: 又十萬頌雖云龍猛誦傳亦不妨金剛手。
T2217_.59.0587a10: 准知三千頌通龍猛歟。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大石
T2217_.59.0587a12: 山。壁立干雲。於其半腹有藏祕法窟。數
T2217_.59.0587a13: 千猿猴捧經出。暴風*忽至吹一梵篋下來。
T2217_.59.0587a14: 樵夫取之獻王。王歡喜與之善無畏。無畏
T2217_.59.0587a15: 得之所翻七卷。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。此法從毘
T2217_.59.0587a17: *盧遮那佛付屬金剛手菩薩經數百年
T2217_.59.0587a18: 傳中印度那蘭陀寺達磨掬多。達*磨付屬
T2217_.59.0587a19: 中印度國三藏釋迦善無畏造玄記
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。金剛手次傳付屬那蘭陀寺達
T2217_.59.0587a22: 掬多阿闍梨。阿闍梨次屬中天竺國主釋迦
T2217_.59.0587a23: 善無畏云云此等説皆爲無畏相承不云
T2217_.59.0587a24: 龍猛誦傳*耶。答。凡大師依圓照貞元録不
T2217_.59.0587a25: 空表製集等專以兩部祕藏之經偏存鐵塔
T2217_.59.0587a26: 流傳之旨。又龍猛論中載今經。若不傳則
T2217_.59.0587a27: 何引自造論乎。故表製集四云。昔毘*盧
T2217_.59.0587a28: 遮那經。以瑜伽無上祕密最大乘教傳於
T2217_.59.0587a29: 金剛*薩埵。金剛*薩埵數百歳方得龍猛菩
T2217_.59.0587b01: 薩而授焉。龍猛又數百歳乃傳龍智阿闍梨。
T2217_.59.0587b02: 龍智又數百歳傳金剛智*阿闍梨。金剛智
T2217_.59.0587b03: 振錫東來傳於和尚。自法身如來至于和
T2217_.59.0587b04: 上傳此道者六人而已云云出生義付法
傳血脈同之
 貞元
T2217_.59.0587b05: 録云。龍樹菩薩弟子名龍智。年七百餘歳。今
T2217_.59.0587b06: 猶見在南天竺國傳授金剛頂瑜伽經及毘
T2217_.59.0587b07: *盧遮那總持*陀羅尼法門云云龍猛入室龍
T2217_.59.0587b08: 智既以兩部經爲傳授法門。龍猛若不誦
T2217_.59.0587b09: 傳則龍智何爲傳授法門乎。依此等心大
T2217_.59.0587b10: 師住心論中擧兩部*曼陀羅畢云。若爾誰
T2217_.59.0587b11: 傳。答。初從大日如來至青龍阿闍梨有
T2217_.59.0587b12: 七葉大阿闍梨耶云云又金剛頂經略釋云。此
T2217_.59.0587b13: 經及大日經龍猛菩薩從南天鐵塔中誦出
T2217_.59.0587b14: 既尋大師血脈專符表製集等文。造玄海
T2217_.59.0587b15: 雲相承違不空血脈。邪正可悉之。況海雲
T2217_.59.0587b16: 雖唐家人師是惠果二傳之孫弟。展轉設有
T2217_.59.0587b17: 誤大師惠果面授之弟子。親受何有疑乎。又
T2217_.59.0587b18: 惠果行状云。常語門人曰。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胎藏師位。釼南惟上
T2217_.59.0587b21: 河北義圓授金剛界大法。義明供奉亦授兩
T2217_.59.0587b22: 部大法。今有日本沙門來求聖教。以兩部
T2217_.59.0587b23: 祕奧壇儀印契漢梵無差悉受於心猶如
T2217_.59.0587b24: 寫瓶云云付法傳云。孔宣三千徳行四人。廣
T2217_.59.0587b25: 智數萬印可八箇。就中七人得金剛界一
T2217_.59.0587b26: 部。青龍則兼得兩部師位當知不空以兩
T2217_.59.0587b27: 部祕奧獨授惠果。惠果以二界師位偏授
T2217_.59.0587b28: 大師。又請來表云。和尚告曰。我先知汝來
T2217_.59.0587b29: 相待久矣。今日相見大好大好。報命欲竭無
T2217_.59.0587c01: 人付法。必須速辨香華入灌頂壇云云
T2217_.59.0587c02: 果六箇印可中獨賞大師而云猶如寫瓶。屡
T2217_.59.0587c03: 簡餘人而云無人付法。同*門賢弟猶不比
T2217_.59.0587c04: 肩。況孫弟海雲等成同日論哉。次付經序
T2217_.59.0587c05: 者。石窟梵篋無畏直相承翻之歟。然今文
T2217_.59.0587c06: *阿闍梨傳者指無畏也。彼説云。傳法聖者
T2217_.59.0587c07: 探要三千頌云云此意無畏前有相承人。龍猛
T2217_.59.0587c08: 龍智等也。若不爾者違疏文故不用之。依
T2217_.59.0587c09: 之安然又付二過不用之。一違胎藏相承
T2217_.59.0587c10: 過。二違不思儀疏過云云又實範上人更出
T2217_.59.0587c11: 二過。一違疏及開題失序二千五百頌違疏
及開題三千頌歟
T2217_.59.0587c12: 二違開元貞元録失。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。非東寺相承。況彼儀
T2217_.59.0587c15: 軌非大師請來也。何爲難矣。抑南天北天之
T2217_.59.0587c16: 相承自門他門之諍論也。然眞言祕教以東
T2217_.59.0587c17: 寺爲正。故大原長宴僧都四十状云。池上廣
T2217_.59.0587c18: 慶*阿闍梨云。伺習諸家灌頂無過東寺
T2217_.59.0587c19: 灌頂云云又小野纂要云。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
T2217_.59.0587c21: 南天歸之後唯授惠果一人。惠果和尚又
T2217_.59.0587c22: 唯授弘法大師。不授餘人。是故惠朗紹六
T2217_.59.0587c23: 爲七不得師位。義明印可紹攝不謂入室。
T2217_.59.0587c24: 不空惠果既不授之。隨誰傳哉。而他家與
T2217_.59.0587c25: 本所爭力。猶如游夏不聞張禹漫淡耳
T2217_.59.0587c26: 非啻自宗祖師獨慢亦是他門先徳共許
T2217_.59.0587c27: 者歟。問。不空金剛頂義訣。龍猛開鐵塔雖
T2217_.59.0587c28: 云誦出金剛頂百千頌。未云誦持毘*盧遮
T2217_.59.0587c29: 那經。又不思議疏中明今經第七卷由來云。
T2217_.59.0588a01: 無畏三藏於金栗王塔下依聖加被感得
T2217_.59.0588a02: 供養次第法云云全非鐵塔梵本也。何龍
T2217_.59.0588a03: 猛菩薩忝預如來之懸記云云專爲顯
T2217_.59.0588a04: 元祖。何物不入其手乎。況初地入證位修
T2217_.59.0588a05: 法明道徳。何於兩部有所殘耶。彼義訣
T2217_.59.0588a06: 中。龍猛未入鐵塔前大日如來現其身授
T2217_.59.0588a07: 念誦法要云云此法要者大日經略行也。然其
T2217_.59.0588a08: 法力加持故。以白芥子打開鐵塔扇前。未
T2217_.59.0588a09: 得金剛頂經梵本猶誦傳之。況既蒙指授。
T2217_.59.0588a10: 大日經廣本悋何不授*耶。又於今經第七
T2217_.59.0588a11: 卷者。凡雖有鐵塔梵本修持行儀未明故
T2217_.59.0588a12: 求聖加被更感得供養次第法也。非六卷
T2217_.59.0588a13: 梵本外更有第七卷梵本歟。依之第七卷初
T2217_.59.0588b01: 文云。我依大日經王説又義釋云。*阿闍
T2217_.59.0588b02: 梨於烏仗曩國撰出毘*盧遮那供養次第
T2217_.59.0588b03: 云云抄云。*阿闍梨者即指無畏三藏。烏仗
T2217_.59.0588b04: 曩國或云干闐國。言撰者集也。謂於大本
T2217_.59.0588b05: 探取此品所有津要獨成一卷分爲五
T2217_.59.0588b06: 分。即此經第七卷也或云。感見撰出雖異
T2217_.59.0588b07: 大本略行非有別梵本也。故海雲記云。依
T2217_.59.0588b08: 梵本譯成六卷。又總集一部教持念次第
T2217_.59.0588b09: 共成七卷共成一部若爾何以此譯難
T2217_.59.0588b10: 鐵塔梵本無乎。又義此第七卷與要略念誦
T2217_.59.0588b11: 經同本異譯。而彼經龍猛到鐵塔下時。毘
T2217_.59.0588b12: *盧遮那於空中爲龍猛説也。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。我今依經要略説
T2217_.59.0588c03: 自利利他悉地法大日指前佛説云爾歟。
T2217_.59.0588c04: 開題其旨見義譯中撰出者以感得流通
T2217_.59.0588c05: 云撰出歟。依大日經序無畏得北天竺石
T2217_.59.0588c06: 窟梵篋譯爲七卷。彼已有第七卷梵本。何
T2217_.59.0588c07: 云私撰出乎。或云。義釋文温古智嚴再治
T2217_.59.0588c08: 時加人言歟。二十卷草本疏中無彼説故。
T2217_.59.0588c09: 若爾何必爲指南況復龍猛論中載供養
T2217_.59.0588c10: 法文。若無鐵塔梵本者龍猛何引之。且自
T2217_.59.0588c11: 門他家相承作圖示之
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
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T2217_.59.0589a01: 惟尚
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T2217_.59.0590a01: 義照#1/拘亮
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T2217_.59.0591a01: 義明海雲遍明
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T2217_.59.0591b07: 文義略周者。三千頌本文言簡略義理周備
T2217_.59.0591b08:
T2217_.59.0591b09: 以非大經正本等者。指十萬頌云大經正
T2217_.59.0591b10: 智證疏抄云。言不題通序者。指三千
T2217_.59.0591b11: 頌之梵本。言今以例加之者例於十萬偈正
T2217_.59.0591b12: 問。後人私加歟。又以大本文加歟。
T2217_.59.0591b13: 答既上云以非大經正本等例大本通序
T2217_.59.0591b14: 加之歟。中川序分義云。十卷本智證裏書
T2217_.59.0591b15: 云。此三千頌不是大本故梵文上不題通
T2217_.59.0591b16: 序。今例十萬大經之本故加通序云云故此
T2217_.59.0591b17: 通序取加大本之眞文也云云
T2217_.59.0591b18: 論師所解具有六義者。佛地論第一云。薄伽
T2217_.59.0591b19: 梵者謂薄伽聲依六義轉。如有頌言。自在
T2217_.59.0591b20: 熾盛與端嚴名稱吉祥及尊貴。如是六種
T2217_.59.0591b21: 義差別。應知總名爲薄伽。如是一切如來
T2217_.59.0591b22: 具有於一切種皆不相離。是故如來名薄
T2217_.59.0591b23: 伽梵。其義云何。謂諸如來永不繋屬諸煩
T2217_.59.0591b24: 惱故具自在義。炎猛智火所燒練故具熾
T2217_.59.0591b25: 盛義。妙三十二大士相等於莊嚴飾故具
T2217_.59.0591b26: 端嚴義。一切殊勝功徳圓滿無不知故具名
T2217_.59.0591b27: 稱義。一切世間親近供養咸稱讃故具吉祥
T2217_.59.0591b28: 義。具一切功徳常起方便利益安樂一
T2217_.59.0591b29: 切有情無懈廢故具尊貴義。或能破壞四
T2217_.59.0591c07: 魔怨故名薄伽梵私云。此論是親光菩
T2217_.59.0591c08: 薩所造也。今論師者指彼菩薩歟。又准理
T2217_.59.0591c09: 趣釋云又有六義如聲論所釋者。指聲論
T2217_.59.0591c10: 師云論師歟
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。未必然
T2217_.59.0591c13: 問。題云。論師所解具有六義。今擧其一。
T2217_.59.0591c14: 薄伽梵是能破之義也既云今擧其一。非
T2217_.59.0591c15: 指其中乎。答。今能破義以智論擧四義
T2217_.59.0591c16: 中能破義爲證。況又佛地中六義外擧破
T2217_.59.0591c17: 魔義。故依之。理趣釋云。時薄伽梵者能義
T2217_.59.0591c18: 破義也。所破者破四魔也。又有六義如聲
T2217_.59.0591c19: 論所釋。熾盛自在與端嚴等也故知非隨
T2217_.59.0591c20: 但至大師釋者。佛地有破魔成徳二義
T2217_.59.0591c21: 中。六義約論師所解破魔准疏釋指彼云
T2217_.59.0591c22: 其一歟。所以指佛地云其一。非指六義
T2217_.59.0591c23: 問。慈覺教王疏中。會佛地六義智
T2217_.59.0591c24: 度四義云四六之義。其旨豈殊。只是離合
T2217_.59.0591c25: 之異佛地六義如上出。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: 云離合異。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是又已解者。
T2217_.59.0591c28: 前解能破等義爲六義中説也。爾何。答。
T2217_.59.0591c29: 彼釋中四六配屬時。有徳配端嚴吉祥巧分
T2217_.59.0591d07: 別爲名稱義有名聲屬餘三義。全無能破
T2217_.59.0591d08: 配當。故知四者言總也。應云三六開合異
T2217_.59.0591d09: 又疏釋六義中説者指佛地。前亦已解者
T2217_.59.0591d10: 能破義也。置亦言此意問。今能破若取
T2217_.59.0591d11: 佛地能破魔義何簡彼乎。若依智論能破
T2217_.59.0591d12: 者。彼又顯論難云今宗何。答。或於佛地
T2217_.59.0591d13: 中引聲論頌歟。故指聲論師云論師六義。
T2217_.59.0591d14: 以佛地破魔義云今此宗歟。或佛地中六
T2217_.59.0591d15: 義但以句義釋薄伽梵未及字義。然智論
T2217_.59.0591d16: 必以字義訓釋多名。故二論相望智度義勝
T2217_.59.0591d17: 故爲今宗義也。故抄云。謂彼顯宗之中。具
T2217_.59.0591d18: 足六義都名一薄伽梵。更無別義。今此宗
T2217_.59.0591d19: 中。以字義釋之復有多名故云今此
T2217_.59.0591d20: 又以智論爲顯密分別證。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。以大日大圓智明破因海
T2217_.59.0591d23: 無明分位九種戲論妄識義也。無明者智
T2217_.59.0591d24: 礙。煩惱者煩惱煩惱即菩提故妄法
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。是即非斷煩惱體。除
T2217_.59.0591d27: 非菩提之間隔故云能破也。故摩訶衍論
T2217_.59.0591d28: 云。謂斷煩惱。心斷除不起故或大智者阿
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。復次頗伽名破。
T2217_.59.0592a02: 婆名能。能是能破婬怒癡故稱爲頗伽婆。
T2217_.59.0592a03: 問曰。阿羅漢辟支佛亦破婬怒癡。與佛
T2217_.59.0592a04: 何異。答曰。阿羅漢辟支佛雖破三毒亦
T2217_.59.0592a05: 不了了盡。譬如香在器中香雖無餘氣故
T2217_.59.0592a06: 在。有如草木薪火燒之烟盡炭灰不盡火力
T2217_.59.0592a07: 薄故。佛三毒永盡無餘。譬如劫盡火燒須
T2217_.59.0592a08: 彌山一切地都無煙無炭。如舍利弗瞋恚
T2217_.59.0592a09: 氣殘難陀婬欲氣殘畢陵伽婆蹉慢氣殘。譬
T2217_.59.0592a10: 如被鎖初脱時猶不便私云。餘氣者習氣。
T2217_.59.0592a11: 即不染無知是也。大乘爲法執所知障
T2217_.59.0592a12: 問。縁覺斷種故。經云拔業煩惱株杌及無
T2217_.59.0592a13: 明種子大師拔業因種心何二乘倶云不
T2217_.59.0592a14: 盡*耶。答。相望不定故。望聲聞雖斷種
T2217_.59.0592a15: 對菩薩云未盡歟。或二乘倶有利鈍故。利
T2217_.59.0592a16: 二類斷種鈍二人不然。今擧鈍二乘。經文
T2217_.59.0592a17: 大師釋約利縁覺歟。或種習別故。抄云。雖
T2217_.59.0592a18: 除種子未盡習氣或種約人執習據法
T2217_.59.0592a19: 執歟。婬怒癡者上二如次貪瞋二惑也
T2217_.59.0592a20: 復次帝釋等者。第二約女人釋薄伽義有
T2217_.59.0592a21: 二義。一息煩惱義二所從生義。此中所從
T2217_.59.0592a22: 生者從所生子能生母立名。謂人子所從
T2217_.59.0592a23: 母生故也。疏十七云。如來即是一切善法
T2217_.59.0592a24: 所從生處此文能生如來云所從生。此爲
T2217_.59.0592a25: 良證耳。又義釋第七云。次*云三婆吠者。
T2217_.59.0592a26: 是從生義。如人胎分成就時出離胎藏。如來
T2217_.59.0592a27: 亦爾。淨菩提心究竟圓滿時出過一切諸觀
T2217_.59.0592a28: 自然智生今文無礙知見人皆悉從是生者
T2217_.59.0592a29: 此釋同
T2217_.59.0592b01: 金剛頂宗等者。非兩部隨一金剛頂宗。望顯
T2217_.59.0592b02: 乘大日經宗亦金剛乘故云爾也。又准下若
T2217_.59.0592b03: 解金剛頂十六大生釋可金剛頂部因便明
T2217_.59.0592b04: 彼義也。即翻此義者。暫息永息等異故云
T2217_.59.0592b05: 爾。非翻二義般若佛母者。諸佛從般若
T2217_.59.0592b06: 菩薩生故此菩薩各佛母也。無礙知見人者
T2217_.59.0592b07: 佛也。故疏第七云。如來無礙知見在一切衆
T2217_.59.0592b08: 生相續中法爾成就無有缺滅。以於此眞
T2217_.59.0592b09: 言體相不如實覺故名爲生死中人。若能
T2217_.59.0592b10: 自知自見時。即名一切智者一切見者
T2217_.59.0592b11: 得與相應等者。私云。與字可用此訓。唯識
T2217_.59.0592b12: 論中有此例。此者般若佛母也。一切善心
T2217_.59.0592b13: 與此智相應而斷煩惱故。倶舍云。若離擇
T2217_.59.0592b14: 法定無餘能滅諸惑勝方便問。般若是
T2217_.59.0592b15: 惠男義。何云母乎。故祕藏記云。定則女惠
T2217_.59.0592b16: 則男。雖父母共産生諸子名父不爲母
T2217_.59.0592b17: 爾何。答。若定若惠以能生義名母。猶
T2217_.59.0592b18: 如悉曇男聲智惠字亦名字母也。又祕藏記
T2217_.59.0592b19: 上釋云。據宗心有互出生之義。或顯曰不
T2217_.59.0592b20: 異抄彼亦顯義也。或又文殊云三世覺母。
T2217_.59.0592b21: 可思之。又祕鍵云。praj@j@a約定惠樹名云云
T2217_.59.0592b22: 意般若通定歟
T2217_.59.0592b23: 有如是隱語者。抄云。不可説直是般若佛
T2217_.59.0592b24: 母故言女人。此宗多有如此隱密之語。修
T2217_.59.0592b25: 學者應當觸所類例而思之耳教時義第
T2217_.59.0592b26: 四云。法相所立之佛密意説謂詞深旨淺未
T2217_.59.0592b27: 實義。如大乘十法經説聲聞成佛。是佛祕
T2217_.59.0592b28: 密之教。其實不可成佛而説成佛。是密意
T2217_.59.0592b29: *之説故。今眞言教詞淺旨深。是名諸佛密
T2217_.59.0592c01: 語。如説觀音瑜伽中云男女二根和合能
T2217_.59.0592c02: 作佛事。是以定惠和合。生諸佛子。非實男
T2217_.59.0592c03: 女二根和合。是名言詞隱密諸佛密語略抄
T2217_.59.0592c04: 又下文云。如來自證之智設以神力加持亦
T2217_.59.0592c05: 不可示人准此釋。自證智云般若佛母
T2217_.59.0592c06: 歟。輒不可示人故云不可直宣。此智生無
T2217_.59.0592c07: 礙知見人故云佛母。此智冥會自證境直
T2217_.59.0592c08: 不可説故以男女相應示之。云如是隱語
T2217_.59.0592c09: 觸類思之也。得與相應者理智冥合義也。
T2217_.59.0592c10: 問。相應於心心所云之。何理智冥合云相
T2217_.59.0592c11: 應*耶。答。彼權宗意也。祕教理智又云相
T2217_.59.0592c12: 應。故釋論中理智云相應但有。h@u@m字義云。理
T2217_.59.0592c13: 智相應故云報疏第五釋次往第二院文
T2217_.59.0592c14: 云。此中第二是隱密語耳○須口傳相付也
T2217_.59.0592c15: 此釋未必如今文歟
T2217_.59.0592c16: 又薄伽梵者等者。或云。薄伽梵有三重釋。
T2217_.59.0592c17: 皆異佛地論六義。此三義大悲胎藏三部*曼
T2217_.59.0592c18: 荼羅也。故初云今此宗中等第一正釋能
T2217_.59.0592c19: 破義金剛部意密也。智有摧破功故。第三又
T2217_.59.0592c20: 釋有名聲語密即蓮華部。増益故云持資財
T2217_.59.0592c21: 者。第二復次相應義即佛部。定惠相應理智
T2217_.59.0592c22: 具足人故是爲身密此佛部從兩部理智
T2217_.59.0592c23: 生故所從生也。此金佛蓮次第如先三身次
T2217_.59.0592c24:
T2217_.59.0592c25: 釋論亦云婆伽言徳等者。智論第二云。何名
T2217_.59.0592c26: 頗伽婆。天竺語婆伽秦言徳。婆言有。是名
T2217_.59.0592c27: 有徳復次頗伽名分別。婆名巧用。總相別
T2217_.59.0592c28: 相巧分別諸法。是故名頗伽婆。復次頗伽
T2217_.59.0592c29: 名名聲。婆名有。是云有名聲。無有得徳
T2217_.59.0593a01: 名聲如佛者。轉輪聖王釋梵護世者無有
T2217_.59.0593a02: 及佛。何況諸餘凡麁疏抄云。名謂名號。聲謂
音聲。或名謂名稱聲謂
T2217_.59.0593a03: 譽。名稱
普聞取意
 私云。智論薄伽四義中今疏擧
T2217_.59.0593a04: 三義爲二義。有徳名聲爲一義。巧分別不
T2217_.59.0593a05: 取故。或有徳名聲離爲二。第二復次中又
T2217_.59.0593a06: 分二。幷第一能破可配五部五智三部
T2217_.59.0593a07: 五部開合異故麁分有三細分五異可思之
T2217_.59.0593a08: 言及尊者等*者。或義云。言及尊者人直不
T2217_.59.0593a09: 指其名也爲言木幡義云。及言於尊者直不
T2217_.59.0593a10: 指其名也爲言能呼語聲至及尊者耳也
T2217_.59.0593a11: 此經中例云薄伽梵等者。意云。今經中以大
T2217_.59.0593a12: 智舍利弗等之例言之。應云薄伽梵毘
T2217_.59.0593a13: *盧遮那也爲言故理趣經云。時薄伽梵毘*盧
T2217_.59.0593a14: 遮那如來或今經例大智舍利弗等正云
T2217_.59.0593a15: 薄伽梵毘*盧遮那也爲言經下時薄伽梵大
T2217_.59.0593a16: 日如來今順此方等者。順唐言之文勢應
T2217_.59.0593a17: 云大日世尊爲言故經下大日世尊
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○言次云如來是佛加持
T2217_.59.0593a22: 身者。即應身他受用也。次疏釋成其所住
T2217_.59.0593a23: 處名佛受用身。言如來心王等者如來是
T2217_.59.0593a24: 所住心王爲能住。如一切諸佛説法儀式。皆
T2217_.59.0593a25: 住於應身即本地身爲教主也○推功歸
T2217_.59.0593a26: 本言法身説○依正尚無礙。豈佛身眞應而
T2217_.59.0593a27: 局定乎光明山述意云。法界宮中有凝然
T2217_.59.0593a28: 四種法身。然自性身具他受用等用者是神
T2217_.59.0593a29: 力加持門之談也。今此他受用雖凝然本有
T2217_.59.0593b01: 徳令他見聞故云他受用亦名應身
T2217_.59.0593b02: 他受用身親從自性加持身起同凝然故即
T2217_.59.0593b03: 與自性身色相莊嚴音聲説法無二無別也。
T2217_.59.0593b04: 故知。自性身加被他受用身即令説自内
T2217_.59.0593b05: 證法也中川義云。覺苑尚保法佛無形説
T2217_.59.0593b06: 不知本地身説法。故強令住他受用身説
T2217_.59.0593b07: 此經。然於薄伽梵本地身説依華嚴作二
T2217_.59.0593b08: 釋。就三乘教云推功歸本。此復馳胸臆而
T2217_.59.0593b09: 會文依一乘教云。眞應無礙則復駈自宗
T2217_.59.0593b10: 取義也私云。重譽心助抄義云。自性身
T2217_.59.0593b11: 加他受用身令説自證法也。實範抄二意
T2217_.59.0593b12: 倶非若爾實範意何身所説乎。答。序分義
T2217_.59.0593b13: 等中猶遮慈覺等自受用説。云若得自受用
T2217_.59.0593b14: 身之名必由自受法樂之義而作其教主。
T2217_.59.0593b15: 不必從説由。彼身非自受用而爲自受説
T2217_.59.0593b16: 法。能説不受名自性身。能説亦受名受用
T2217_.59.0593b17: 身。是故能説唯自功所由爲自受也取意
T2217_.59.0593b18: 意自性身爲教主也。安然教時義云。若菩薩
T2217_.59.0593b19: 大經藏在華嚴界説。實是華嚴深密祕分。其
T2217_.59.0593b20: 本未來此。是舍那他受用説。其中亦有自
T2217_.59.0593b21: 證化他法門。若大日金剛頂經等在法界宮
T2217_.59.0593b22: 説。此是自受用説。其中亦有自證化他
T2217_.59.0593b23: 信證僧正云。隨自意四身有通別二義。此又
T2217_.59.0593b24: 有二重。通自性身通住餘三身説法。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自證三昧故云通別
T2217_.59.0593b27: 者自性法身皆其主故。獨説一切故。以爲
T2217_.59.0593b28: 教主。所以云別。又二重各翻對通別可知
T2217_.59.0593b29: 之。隨他四身通別義准上二門可知之。大
T2217_.59.0593c01: 師御意以隨自意四種中自性身爲教主兼
T2217_.59.0593c02: 伴通四身。慈覺安然等以自受用身爲教
T2217_.59.0593c03: 主兼餘三身説。覺超云他受用。覺苑云他
T2217_.59.0593c04: 受變化也私云。此又取大師御意同中川
T2217_.59.0593c05: 義歟。故寶鑰下云。眞言密藏兩部祕藏是法
T2217_.59.0593c06: 身大毘*盧遮那如來與自眷屬四種法身
T2217_.59.0593c07: 住金剛法界宮及眞言宮殿等自受法樂
T2217_.59.0593c08: 所演説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。故古徳祕釋中引聖位禮懺二文
T2217_.59.0593c14: 立五種法身義疏中以主成薄伽梵句釋
T2217_.59.0593c15: 本地法身。自性身爲教主不可異求
T2217_.59.0593c16: 復以自受用身爲所住所。是所成句何爲
T2217_.59.0593c17: 教主。何況他受變化等乎。問。住心論十云。
T2217_.59.0593c18: 薄伽梵者總擧塵數諸尊徳號具釋如疏住
T2217_.59.0593c19: 者顯能所二住。言各各諸尊住自證三昧
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。此通三種*之身。廣大者明各各身量
T2217_.59.0593c25: 同虚空法界。言宮者顯所住處。今此心王
T2217_.59.0593c26: 如來無始無終各各安住自法界三昧略抄
T2217_.59.0593c27: 金剛頂經釋云。四種法身共陳此道又古
T2217_.59.0593c28: 徳釋云。眞言教主四種*曼荼羅身曼義中
以四*曼配
T2217_.59.0593c29: 四身
 此等釋廣通四種身。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: 意薄伽梵者總擧能住塵數諸尊。住者顯能
T2217_.59.0594a04: 所住。如來乃至宮者顯所住也。所住中有
T2217_.59.0594a05: 二意。一如來乃至法界者五佛也。宮者定也。
T2217_.59.0594a06: 謂以五佛之所證定爲所住處。二如來*等
T2217_.59.0594a07: 者四種*曼荼羅身也。宮如前。謂以四曼廣
T2217_.59.0594a08: 大身之所證爲所住處。准此所住故知。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
T2217_.59.0594a11: 最勝且云大日。論盡能住故云塵數。若就
T2217_.59.0594a12: 勝者論意亦可云大日一尊歟略抄此意所
T2217_.59.0594a13: 住處擧五佛四*曼所證定。故以所住推能
T2217_.59.0594a14: 住可有五佛四*曼身故薄伽梵句釋塵數
T2217_.59.0594a15: 諸尊也。然疏中。大日者疏論影顯也爲言
T2217_.59.0594a16: 云。大日是普門體故云塵數諸尊徳號。猶如
T2217_.59.0594a17: 慈覺釋中金剛頂經一切如來釋大日。或以
T2217_.59.0594a18: 薄伽梵諸佛通名今名大日故云爾。非取
T2217_.59.0594a19: 諸尊也。故論云具釋如疏。若與疏異者何
T2217_.59.0594a20: 讓疏*耶。但住處句配五佛者今經異顯經
T2217_.59.0594a21: 住所又如來身故云爾。故大師祕經注釋云。
T2217_.59.0594a22: 住所名則五佛祕號妙徳也又疏釋樓閣
T2217_.59.0594a23: 云。還以如來種種功徳寶王間飾樓閣寶
T2217_.59.0594a24: 閣既爾也。宮何不爾乎。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: 加持世界合論而云爾。故次下句云。十八瑜
T2217_.59.0594a27: 伽同示本趣十八會中法界宮會外加持
T2217_.59.0594a28: 世界歟。若論加持世界者今經亦爾。瑞相
T2217_.59.0594a29: 土中以受用等三身爲説主故。又古徳釋
T2217_.59.0594b01: 既云四*曼身。何爲難。自性身有四*曼身
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般若寺抄
T2217_.59.0594b05: 云。加持身者*曼荼羅中臺尊。此名佛加持
T2217_.59.0594b06: 身。當報身也。亦名字門道具足佛也。亦名
T2217_.59.0594b07: 具身加持也。其所住處者即通受用變化身
T2217_.59.0594b08: 故有四種法身也信證僧正述意云。能加
T2217_.59.0594b09: 持自性身住所加持受用變化等流時一切
T2217_.59.0594b10: 法門眷屬皆住彼法界宮受法樂内證。
T2217_.59.0594b11: 滿生死中利益衆生利他也。爰知自性身
T2217_.59.0594b12: 住加持之時有自他受法樂一切皆無非
T2217_.59.0594b13: 毘*盧遮那祕密加持濟暹僧都云。住如來
T2217_.59.0594b14: 加持通能所。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。攝四重圓壇
T2217_.59.0594b17: 取意此等釋意佛加持身爲所加持住處
T2217_.59.0594b18: 也。文點云。次云如來者佛加持身也。其所
T2217_.59.0594b19: 住處也。名佛受用身云云私案。云佛加持身
T2217_.59.0594b20: 者指上薄伽梵句中也。彼句含本地加持
T2217_.59.0594b21: 故。本地無相位亡言語。加持身是今經教主
T2217_.59.0594b22: 故云曼荼羅中臺尊也。疏第三云。然以如
T2217_.59.0594b23: 來加持故從佛菩提自證之徳現八葉中臺
T2217_.59.0594b24: 藏身此意矣。此加持尊特理佛住自受用
T2217_.59.0594b25: 身等故云當報身也。h@u@m字義云。理智相應
T2217_.59.0594b26: 故云報云云今所住又通他受變化等。故抄
T2217_.59.0594b27: 云。即通受用變化身故或又臺藏中臺加
T2217_.59.0594b28: 持身寄當金剛界中臺報身毘盧遮那故謂
T2217_.59.0594b29: 教主義同故云爾也。本地自證位無言語故
T2217_.59.0594c01: 現加持身説今經。故云字門道具足也。故
T2217_.59.0594c02: 經具縁品云。此第一實際以加持力故爲
T2217_.59.0594c03: 度諸世間而以文字説疏釋云。釋通世
T2217_.59.0594c04: 諦明起教所由加持身既起教所由故本
T2217_.59.0594c05: 地位無説法也。又爲顯此加持身即自性
T2217_.59.0594c06: 身永異受用身以下加持身故云具身加持
T2217_.59.0594c07: 也。然古徳未知自性身中有加持身。或云
T2217_.59.0594c08: 本地自證之境而害經疏自證無言之文。
T2217_.59.0594c09: 或云他受變化之説而同顯教三乘一乘之
T2217_.59.0594c10: 佛。恐隱疏家之深旨失宗家之本意歟。當
T2217_.59.0594c11: 知以中臺尊故不壞大師自性身説法之
T2217_.59.0594c12: 義。又以加持身故不違疏家神力加持三
T2217_.59.0594c13: 昧之説。疏中云本地法身者先擧能現本地
T2217_.59.0594c14: 身爲今教主所依。疏第三云菩提自證徳
T2217_.59.0594c15: 第六云菩提實義是也。具如疏後文中辨
T2217_.59.0594c16: 矣。文點云。次云如來者佛加持身之其所住
T2217_.59.0594c17: 處也。名佛受用身也云云先師蓮花院云。經薄
T2217_.59.0594c18: 伽梵句疏釋本地法身。准諸經例是擧教
T2217_.59.0594c19: 主文句也。住如來下示住所文言也。故知
T2217_.59.0594c20: 以本地身爲教主。故大師以此文判自性
T2217_.59.0594c21: 身説法。然或云加持身或云符同須陀會
T2217_.59.0594c22: 天者神爾不改自性而有利他義。又雖住
T2217_.59.0594c23: 加持自性敢不變。如國王雖出外朝其體
T2217_.59.0594c24: 無替。故云如來金剛幻也。又法身色相無
T2217_.59.0594c25: 比況物故且寄色究竟處示有色相。非全
T2217_.59.0594c26: 隨類應同義耳。木幡義云。薄伽梵者理故
T2217_.59.0594c27: 云本地法身也。如來者即智故云受用身
T2217_.59.0594c28: 自受用也。此理智冥合互相加入彼此攝持而
T2217_.59.0594c29: 成他受用人體云加持身也。意云。薄伽梵
T2217_.59.0595a01: 住如來之加持身他受用
應身
住廣大金剛法
T2217_.59.0595a02: 界宮云今經教主也爲言今他受用者主伴
T2217_.59.0595a03: 各説互受法樂故云他受用。不同如常他
T2217_.59.0595a04: 受用。又理智相應故云應身。非隨機應現
T2217_.59.0595a05: 義也云云
T2217_.59.0595a06: 如來心王諸佛等者。抄云。如來是所住。心王
T2217_.59.0595a07: 爲能住。如一切諸佛説法儀式皆住於應
T2217_.59.0595a08: 身。即本地身爲教主也。推功歸本言法身
T2217_.59.0595a09: 此意如來者可讀也。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。其所住處名佛受用身是智法身自受
T2217_.59.0595a12: 用即所加持身。令一切衆生見開悟三密。
T2217_.59.0595a13: 是他受用身變化身也。亦是所加持身也
T2217_.59.0595a14: 此意令衆生開悟三密。今文爲他受變化
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。能住理住所住智故
T2217_.59.0595a17: 云住而住也。既遍一切加持力生者。依理
T2217_.59.0595a18: 智冥合加持力生他受用應身人也。理智同
T2217_.59.0595a19: 遍法界人法倶無分限故云遍一切所也。
T2217_.59.0595a20: 即與下釋成生加持身之由*也。而以下釋
T2217_.59.0595a21: 他受用報身義也。此報身義不同如常。如
T2217_.59.0595a22: 先*古徳釋云。大日經教主不二總體本地法
T2217_.59.0595a23: 身也又私推先師意。云如來心王諸佛者
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。謂理佛羯磨人住智身三形宮
T2217_.59.0595a26: 中也。既遍一切等者從理佛法界加持力生
T2217_.59.0595a27: 三摩耶受用住所也。既與下明所住宮與能
T2217_.59.0595a28: 住法身平等無二也。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: 爲自受法樂且示依正*之別。猶如唯識論
T2217_.59.0595b02: 云雖此身土體無差別而屬佛法性相異故
T2217_.59.0595b03: 一切衆生者一切持金剛者等也。所證三
T2217_.59.0595b04: 昧所説法門非一。故云根性不同也。即此等
T2217_.59.0595b05: 者。理佛云此。是能住故。智體云所住。即所
T2217_.59.0595b06: 居故 問。前云無相法身。今何云具三密
T2217_.59.0595b07: 乎 答。無相者約顯教遮情妄假之相。三密
T2217_.59.0595b08: 即就眞言表徳眞實之體故無違耳。或無相
T2217_.59.0595b09: 不具故云無相也。故疏二十云。此心即佛
T2217_.59.0595b10: 無非佛之相。故云無相論第三云。若入
T2217_.59.0595b11: 阿字門悉離一切相。離相之相無相不具
T2217_.59.0595b12: 依此等意云無相。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此
T2217_.59.0595b14: 義有云云可悉之。私云。如來二字屬上句。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。以此諸佛能住而住其加
T2217_.59.0595b17: 持住所受用身中也。又義如來屬下句。文點
T2217_.59.0595b18: 可讀如來者心王諸佛之住而住其中也。
T2217_.59.0595b19: 意經文如來者中臺加持身之所住也。故加
T2217_.59.0595b20: 持身住其中也爲言既從遍下。釋所住如來
T2217_.59.0595b21: 名加持之由也。既遍等者。遍法界自證徳
T2217_.59.0595b22: 以加持力生中臺藏身也。即與等者。顯此
T2217_.59.0595b23: 所生加持身與本地身無別義也。而以等
T2217_.59.0595b24: 者。如來住神變加持説三密法是遠爲
T2217_.59.0595b25: 益未來衆生。故云令一切衆生乃至種種不
T2217_.59.0595b26: 同也。即此者。今中臺藏身也。此身所住名
T2217_.59.0595b27: 加持所也。爲言故經第五云。大日世尊入
T2217_.59.0595b28: 於等至三昧觀未來世諸衆生疏十六云。
T2217_.59.0595b29: 毘盧遮那義上已釋之○佛所以入此三昧
T2217_.59.0595c01: 者。佛住畢竟無相寂滅之法。以大悲故
T2217_.59.0595c02: 住於三昧令一切大會及無量衆生得見
T2217_.59.0595c03: 此大悲胎藏曼荼羅莊嚴大會嚴妙之法。即
T2217_.59.0595c04: 是於無相中而現有相。雖復有相而從因
T2217_.59.0595c05: 縁生即不生義同於性淨之法。而令衆生
T2217_.59.0595c06: 各隨本縁見種種色聞種種聲獲種種法
T2217_.59.0595c07: 各隨心器如法修行。有如是大因縁故又
T2217_.59.0595c08: 爲滿足金剛手所問之法令明白無餘故
T2217_.59.0595c09: 而入三昧也又疏釋似指當機衆。云得
T2217_.59.0595c10: 見大悲胎藏嚴妙之法之故。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。既云倶離何亦存心
T2217_.59.0595c13: 乎 答。雖離如義及一一心然猶不二心存
T2217_.59.0595c14: 故大師云非一一心之所縁。不二心之所
T2217_.59.0595c15: 證而已又疏中住心品雖云自證三菩提
T2217_.59.0595c16: 言語盡竟心行亦寂而具縁品釋自證三菩
T2217_.59.0595c17: 提自心自覺。又不思議疏祕祕中祕釋云。本
T2217_.59.0595c18: 不生理自有理智。自覺不生故故知無
T2217_.59.0595c19: 相極位猶有不二心。若不爾者同木石歟。
T2217_.59.0595c20: 問。若爾與顯乘一心無相爲至極。而成契
T2217_.59.0595c21: 證絶言之義何殊乎 答。彼四言九心分位
T2217_.59.0595c22: 未及如義一一心。況不二心乎 問。若爾無
T2217_.59.0595c23: 相位唯識大無五大乎。答。法佛法爾六大
T2217_.59.0595c24: 自證位本有云六大法身。所以隨縁六大是
T2217_.59.0595c25: 色心無礙唯心唯色。故依唯心*之邊雖云
T2217_.59.0595c26: 不二心於法爾六大全無増減異矣彼本
T2217_.59.0595c27: 不生理自有理智者。理五大智識大也。可
T2217_.59.0595c28: 思之。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云識大
T2217_.59.0596a01: 亦有色形五大或無色形法位六大識大
T2217_.59.0596a02: 無色形五大有色形也。私云。若法爾若隨
T2217_.59.0596a03: 縁六大論色形是所生四*曼相也。能造六
T2217_.59.0596a04: 大若識若五大不可有色形堅濕燸動。無礙
T2217_.59.0596a05: 了知性故。實四大亦觸境非顯形二色故。但
T2217_.59.0596a06: 與顯異。彼有爲事法此無爲理性故
T2217_.59.0596a07: 次又釋歎加持住處等者。前擧住處體今歎
T2217_.59.0596a08: 住處徳也。論云。如來加持廣大金剛法界宮
T2217_.59.0596a09: 者是則五佛之異名宗家以五句爲五佛
T2217_.59.0596a10: 祕名。疏家爲體徳二義各擧一義互顯歟。
T2217_.59.0596a11: 或又五佛縁起次第轉釋故論疏無c違。例如
T2217_.59.0596a12: 下四種身文轉釋又五字文中轉釋也。又住
T2217_.59.0596a13: 處配五佛是三摩耶身五佛歟。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
T2217_.59.0596a16: 適無所依者。或本適字用正訓。順前後
T2217_.59.0596a17: 文歟
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。三種三昧何以皆言金剛 答曰。初
T2217_.59.0596a20: 言金剛中言金剛輪後言如金剛。如金剛
T2217_.59.0596a21: 三昧佛説能貫穿一切諸法。亦無不見是
T2217_.59.0596a22: 金剛三昧能通達諸三昧。金剛輪三昧者得
T2217_.59.0596a23: 是三昧即能持諸三昧輪。是皆佛自説義。論
T2217_.59.0596a24: 者攝持義。言如金剛三昧者。能破一切諸
T2217_.59.0596a25: 煩惱結使無有遺餘。譬如釋提桓因手執
T2217_.59.0596a26: 金剛破阿修羅軍云云私云。論疏三種不符
T2217_.59.0596a27: 合。只例同金剛義歟。或三事三種其數同
T2217_.59.0596a28: 故云大同歟。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由矣
T2217_.59.0596b01: 法界者廣大者。安然云。此法界宮有二種義。
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獨
T2217_.59.0596b05: 在三界之表也智證大師記云。華藏世界
T2217_.59.0596b06: 別教他受用土。如何今爲祕密教中遮那土
T2217_.59.0596b07: *耶 答。別圓兩教通有他受用。今此華藏
T2217_.59.0596b08: 世界圓他受用身土。於一世界分二義
T2217_.59.0596b09: 無咎雜問答云。淺深二義者。大自在天
T2217_.59.0596b10: 宮是爲淺義宮。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。故云宮。隨
T2217_.59.0596b14: 如來所應之處無非是宮。所以名爲金剛
T2217_.59.0596b15: 法界宮私云。安然以此宮以下爲他受用
T2217_.59.0596b16: 土。此義不可。此目近詞也。尤可指上宮
T2217_.59.0596b17: 也。又智證大師遮那土總云他受用土。恐
T2217_.59.0596b18: 非理。兩部經是理智法身境界故。當知大師
T2217_.59.0596b19: 御意此宮下釋成深祕法界宮義。釋論下引
T2217_.59.0596b20: 智度淺略宮簡異密宗義。今此宗下還成密
T2217_.59.0596b21: 乘義也、或所謂以下文述淺略義。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: 是古昔諸佛成最正覺先佛成三菩提也
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。以羅字門等淨此心故生其眞實智
T2217_.59.0596b27: 惠光。六識
發光
 故即見古佛所行之道私云。
T2217_.59.0596b28: 准此等釋望行者修顯分別新古歟。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: 覺自心從本以來不生即是成佛來成
T2217_.59.0596c02: 佛故云古佛成菩提也。今教教主成佛外迹
T2217_.59.0596c03: 加持身。故對彼云古佛
T2217_.59.0596c04: 摩醯首羅天宮者。智論第二云。如摩醯首羅
T2217_.59.0596c05: 天秦言大自在唯識疏七云。舊言摩醯首
T2217_.59.0596c06: 羅。今應言莫醯伊濕伐羅。即大自在也
T2217_.59.0596c07: 地論云。現報利益受佛位故。後報利益摩醯
T2217_.59.0596c08: 首羅智所生故智周釋云。行滿今生即證
T2217_.59.0596c09: 佛果名爲現報○菩薩後身地前業感故名
T2217_.59.0596c10: 後報通法釋云。因位窮時現報利益。功徳
T2217_.59.0596c11: 成滿異佛位故。果位彰時後報利益。寄色
T2217_.59.0596c12: 究竟所即於彼身示成菩提受佛位故
T2217_.59.0596c13: 二師釋大異。今疏順後釋矣
T2217_.59.0596c14: 釋論云第四禪等者。智論第九云。問曰。何以
T2217_.59.0596c15: 故名爲淨居天梵世天。答曰。第四禪有八
T2217_.59.0596c16: 種。五種是阿那含住處。是名淨居。三種凡夫
T2217_.59.0596c17: 聖人共住。過是八種有十住菩薩住所。亦
T2217_.59.0596c18: 名淨居。號大自在天王問。今此自在
T2217_.59.0596c19: 宮界内攝乎 答。唯識疏云。其淨居上有實
T2217_.59.0596c20: 報土。第十地居。爲三界所爲不爾乎。佛地
T2217_.59.0596c21: 論説。此他受用所居淨土爲第十地諸菩薩
T2217_.59.0596c22: 等説法處故即色究竟天攝了義燈云。然
T2217_.59.0596c23: 自在宮非淨居攝。瑜伽第四云。色界之中
T2217_.59.0596c24: 十八住處。無想天廣果天攝。非別處所。既
T2217_.59.0596c25: 云十八住處。復言無想攝廣果天。故自在
T2217_.59.0596c26: 宮非五淨居。若淨居攝處應十七非十八
T2217_.59.0596c27: 私云。疏意在淨居上而色究竟攝也。燈
T2217_.59.0596c28: 意色界攝而非淨居攝。然倶以爲界内攝矣。
T2217_.59.0596c29: 今疏意非三界攝。故下文非今説云不獨
T2217_.59.0597a01: 在三界之表也之故表用外
訓也
 故知疏主御意
T2217_.59.0597a02: 顯知論非三界攝也。疏第五云。次於東方
T2217_.59.0597a03: 最近北邊布列五淨居衆○阿闍梨言此是
T2217_.59.0597a04: 五那含天子耳。過此以上有菩薩受佛
T2217_.59.0597a05: 位處。亦名淨居天。多是一生補處菩薩。是
T2217_.59.0597a06: 第二院所攝非此中所明也此文又外院
T2217_.59.0597a07: 第二院分。准知又可界外耳。問。住心論
T2217_.59.0597a08: 三引起世經云。他化天上有魔波旬屬他
T2217_.59.0597a09: 化天攝取意他化上魔天既他化攝。淨居上自
T2217_.59.0597a10: 在豈非色天攝乎。依之淨影釋云。此他化
T2217_.59.0597a11: 上別有魔天處。近他化亦他化攝○依大
T2217_.59.0597a12: 智論。五淨居上別更有一菩薩淨居○是第
T2217_.59.0597a13: 十地菩薩住處。以此通前色界合有二十三
T2217_.59.0597a14: 此釋契道理何。答。魔天是界内波旬
T2217_.59.0597a15: 故*云可他化攝。十住菩薩界外聖人故非
T2217_.59.0597a16: 色天攝也。依之或經云。有妙淨土出過三
T2217_.59.0597a17: 界。第十地菩薩當生其中是以住心論中
T2217_.59.0597a18: 欲天中雖擧波旬天色天中無示今天。斯
T2217_.59.0597a19: 則自顯界外義歟。義章釋文點可讀以此
T2217_.59.0597a20: 通色界云云。所以智論云五淨居上。故擧色
T2217_.59.0597a21: 天*之便雖擧此天非謂色界攝
T2217_.59.0597a22: 今此宗明義等者。開題云。若據淺略義
T2217_.59.0597a23: 醯首羅天王宮。釋論云○如疏引 若就深
T2217_.59.0597a24: 祕釋者以自在加持○如疏
 云云
雜問答云。淺
T2217_.59.0597a25: 深二義者大自在天王宮是爲淺義宮。深祕
T2217_.59.0597a26: 義者宮者無相法身妙住之境。此宮是古佛
T2217_.59.0597a27: 成道*之處也。故云宮私案此二文意。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。然今文重釋前深祕意也。
T2217_.59.0597b01: 今指成佛外迹云深祕。對如常淺略故。若
T2217_.59.0597b02: 不爾者何今云有應之處矣。但上文所謂者
T2217_.59.0597b03: 復次義。非釋成上歟。猶如釋論中本論所
T2217_.59.0597b04: 謂云復次矣。或又轉釋深祕即爲淺略也。
T2217_.59.0597b05: 如疏下云轉釋佛莊嚴藏耳。當知智論義
T2217_.59.0597b06: 爲淺今經義爲深也
T2217_.59.0597b07: 神心所宅者靈明性云神心。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。如是淨土爲與三界
T2217_.59.0597b12: 同一處所爲各別*耶。有義各別。有處説
T2217_.59.0597b13: 在淨居天上有處説在西方等故。有義同
T2217_.59.0597b14: 處。淨土周圓無有邊際通法界故。如實
T2217_.59.0597b15: 義者。實受用土周遍法界無處不有。不可
T2217_.59.0597b16: 説言離三界處亦不可説即三界處。若隨
T2217_.59.0597b17: 菩薩所宜現者或在色界淨居天上或在西
T2217_.59.0597b18: 等歟。處所不定私云。今宗義同佛地
T2217_.59.0597b19: 如實義者矣。智證大師在唐記云。第四禪者
T2217_.59.0597b20: 若於毘盧遮那之分爲遍法界第四禪乎。
T2217_.59.0597b21: 答。然也。諮問。若遍法界皆是第四禪者。唯
T2217_.59.0597b22: 有遮那住處應無衆生所居乎。答。遮那
T2217_.59.0597b23: 雖遍法界不妨衆生所住。猶如寂光遍於
T2217_.59.0597b24: 三土私云。此文成處所不定旨歟。疏
T2217_.59.0597b25: 第四云。大日如來身如閻浮檀金紫磨金
T2217_.59.0597b26: 色。首戴髻髮被絹縠衣。此是首陀會天成
T2217_.59.0597b27: 最正覺之幖幟也。彼界諸聖天衆衣服輕妙
T2217_.59.0597b28: 本質嚴淨不復假以外飾故世尊俯同其
T2217_.59.0597b29: 像也略抄 准此釋。大日如來又於色界中
T2217_.59.0597c01: 五淨居天成正覺歟 問。金剛頂經云。住
T2217_.59.0597c02: 阿迦尼吒天王宮中慈覺疏云。阿迦尼吒
天此云色究竟
T2217_.59.0597c03: 與今自在天宮同異何 答。安然教時義第
T2217_.59.0597c04: 四云。第四禪色究竟天有五種名。一名色究
T2217_.59.0597c05: 竟二名有頂三名須陀會四名魔醯首
T2217_.59.0597c06: 羅五名阿那含天。第四禪主亦名*魔醯首
T2217_.59.0597c07: 私云。今宗意胎藏理身住金界智佛故
T2217_.59.0597c08: 疏云其所住所
名佛受用身
 指彼智佛云自在宮。心王自
T2217_.59.0597c09: 在徳故。金剛智佛住胎界理身故呼彼理
T2217_.59.0597c10: 身云色究竟。色身究竟體故。故大師釋云。
T2217_.59.0597c11: 身心互爲能所住云云釋論第三。眞如爲身
T2217_.59.0597c12: 般若爲心云云又善無畏破地獄儀軌云。智法
T2217_.59.0597c13: 身佛住實相理。爲自他受用現三十七尊
T2217_.59.0597c14: 令一切入不二之道。理法身佛住如如寂
T2217_.59.0597c15: 照法然常住。不動而動現八葉爲自受用
T2217_.59.0597c16: 示三重曼羅令十界證大空。雖是理
T2217_.59.0597c17: 智之殊廣略之異本來一法曾無殊異
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。不可異求矣當知大日經是
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。故金界遮那以止觀一羽而結智
T2217_.59.0597c24: 印胎藏毘盧以定惠兩手而作定印。甚以
T2217_.59.0597c25: 有深意者歟。又金剛頂經。能住佛身擧智
T2217_.59.0597c26: 之徳。教王經理
趣經等
 大日經中。所住宮殿示五智
T2217_.59.0597c27: 之名。今經也 瑜祇經中。能所住佛宮倶明五
T2217_.59.0597c28: 智徳號。三經教主住處義良有以也。此中
T2217_.59.0597c29: 有味。深思當見矣。問。諸經中皆以器界爲
T2217_.59.0598a01: 住處。何今以佛身心爲住處*耶。答。凡三
T2217_.59.0598a02: 乘教雖云唯識所變猶論心外之依正。一
T2217_.59.0598a03: 乘宗雖談一心縁起屡滯因海之人法。斯
T2217_.59.0598a04: 則洗滌心外之鑛垢未開心中之祕寶故。
T2217_.59.0598a05: 然今教意性徳本具忽陳恒沙已有速顯。是
T2217_.59.0598a06: 故金剛尼吒天本有衆生心上月輪。胎藏法
T2217_.59.0598a07: 界宮豈非我等胸中之蓮臺。所住是依正輪
T2217_.59.0598a08: 圓之法界。何遙擧鷲峰之岫。能住亦理智瑜
T2217_.59.0598a09: 伽之佛體。誰遠尋鵝王之迹。故經中或云三
T2217_.59.0598a10: 十七尊住心城或云大菩提心光明殿此
T2217_.59.0598a11: 意矣。依之序分六動名六根本煩惱之動搖。
T2217_.59.0598a12: 誰混東涌西沒之奇瑞。流通衆退説皆悉禮
T2217_.59.0598a13: 佛隱而不現。寧同作禮而去之儀式。故大師
T2217_.59.0598a14: 釋云。恒沙眷屬鎭住自心之宮無盡莊嚴優
T2217_.59.0598a15: 遊本初之殿云云心王心數諸尊處心蓮而
T2217_.59.0598a16: 彰四曼之性。理佛智佛大我住心月而説
T2217_.59.0598a17: 三密之法。大師釋云。雙圓性海談四*曼自
T2217_.59.0598a18: 性重如月殿説三密自樂*云云可思之。又
T2217_.59.0598a19: 先徳釋云。聲字實相各窮性海之深理。大三
T2217_.59.0598a20: 法羯同振本地之高徳云云此釋逆次述上大師釋
意聲字實相是三密故
T2217_.59.0598a21:  此中深義依事相更問觀。夫金薩灌頂之
T2217_.59.0598a22: 日拜諸佛臆中之曼荼妙雲流傳之時開衆
T2217_.59.0598a23: 生心上之鐵塔。五輪本我身。誰求西土之
T2217_.59.0598a24: 雲。兩部即吾心。何仰東流之風。故今疏中
T2217_.59.0598a25: 釋此中祕密謂心爲佛塔也。金剛頂經中説
T2217_.59.0598a26: 此即毘盧遮那聖衆集會便爲現證率都婆
T2217_.59.0598a27: 塔。可悉之。可悉之。又疏第五釋内心曼荼
T2217_.59.0598a28: 羅云。此是如來祕傳之法。不可形於翰墨。
T2217_.59.0598a29: 故寄在圖像以示行人。若得深意者自當
T2217_.59.0598b01: 默而識之自當默而識之甚深甚深深察
T2217_.59.0598b02: 之 問。今理佛住智身。何云有應乎。答。
T2217_.59.0598b03: 信證僧正義云。應有二義。一是符應義二相
T2217_.59.0598b04: 應義。謂理智相應也。今取後義私云理智
T2217_.59.0598b05: 相應義可然。又疏第四云。須陀會天俯同之
T2217_.59.0598b06: 姿自性中加持身理佛又有俯同義故云
T2217_.59.0598b07: 應何失然。非受用以下應也
T2217_.59.0598b08: 一切持金剛者等者。今持金剛可通菩薩。
T2217_.59.0598b09: 衆成就總句。皆悉衆會是廣故。故住心論第
T2217_.59.0598b10: 十釋今金剛云。金剛者五部諸尊所持法界
T2217_.59.0598b11: 幖幟或又擧内眷屬顯大眷屬歟。故下
T2217_.59.0598b12: 指此文云其金剛名曰虚空無垢等故。但
T2217_.59.0598b13: 大師釋於金剛部中亦有五部故祕藏記
T2217_.59.0598b14: 云。五部即五智。一智所互具五智。所以成
T2217_.59.0598b15: 二十五部又先徳祕釋中於十九金剛
T2217_.59.0598b16: 分三部五智。故二義中前義爲勝。別説中金
T2217_.59.0598b17: 剛菩薩列擧云及普賢菩薩等。今文外無菩
T2217_.59.0598b18: 薩總句故。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: 一切佛同以如來金剛智印授其手故名
T2217_.59.0598b21: 持金剛也*文此釋金剛名
通菩薩也
 又第三云。自臍
T2217_.59.0598b22: 以上至咽出現無量十住諸菩薩。然此中自
T2217_.59.0598b23: 有二重。從心以下諸大眷屬。從心已上諸
T2217_.59.0598b24: 内眷屬。通名大心略抄此文内大同名
十住菩薩故
 准
T2217_.59.0598b25: 此等釋。當知今文持金剛通二重眷屬云
T2217_.59.0598b26: 持金剛也。住心論釋又此意矣。故寶鑰云。五
T2217_.59.0598b27: 部諸佛&T016254;智印森羅既云諸佛。不局金
T2217_.59.0598b28: 剛部也。又總句金剛含二類故。指其中
T2217_.59.0598b29: 云其金剛也。或雖通二金剛名近内眷屬
T2217_.59.0598c01: 故從勝云其歟。問。金剛頂經中與九十倶
T2217_.59.0598c02: 胝菩薩衆倶之總句置大摩尼殿後。諸經亦
T2217_.59.0598c03: 爾。何今違顯密諸經例衆成總句安樓閣
T2217_.59.0598c04: 前乎。答。或云。處衆各總別二節故*綺文
T2217_.59.0598c05: 也。私云。處衆交擧而顯依正不二人法一體
T2217_.59.0598c06: 義歟
T2217_.59.0598c07: 兼得淺深二釋者。鈔云。淺謂執持。執持金剛
T2217_.59.0598c08: 杵也。深謂住持。住持金剛印也此釋意持
T2217_.59.0598c09: 含二義歟。執持住持故。意云。標今謂持金
T2217_.59.0598c10: 剛結於義爲勝文起盡無爭執持相望持金
T2217_.59.0598c11: 剛得二義故爲勝也。爲言 若不爾者不
T2217_.59.0598c12: 順兼字及結文故。問。若爾不順故字應
T2217_.59.0598c13: 云然隨文便 何 答。今持金剛亦兼執義
T2217_.59.0598c14: 故。是故隨便二名互用也。爲言 私義云。梵
T2217_.59.0598c15: 語陀羅具執持二義故。舊云執金剛新云
T2217_.59.0598c16: 持金剛。然今經兼得新舊深淺二釋故隨文
T2217_.59.0598c17: 便或云持金剛一切持
金剛
 或云執金剛十九執
金剛文
T2217_.59.0598c18: 於義勝也爲言
T2217_.59.0598c19: 五百執金剛神者。或云表釋迦五百大願歟。
T2217_.59.0598c20: 或示五百塵點歟
T2217_.59.0598c21: 心王所住之處等者。准上文云如來在此宮
T2217_.59.0598c22: 中爲獨處耶下文云心王毘盧遮那可局
T2217_.59.0598c23: 大日一尊。今經教主故。心數又第一重等内
T2217_.59.0598c24: 大眷屬歟。下衆成就文列金剛菩薩故今文
T2217_.59.0598c25: 擧内眷屬顯大眷屬歟。云智印及執金剛
T2217_.59.0598c26: 故。疏第四云。曼荼羅者名聚集。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。
T2217_.59.0598c28: 是故説爲曼羅也云云但不擧四佛四菩
T2217_.59.0598c29: 薩者。彼具王數二義。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
今擧偏顯通歟。例如立義四句
T2217_.59.0599a02: 貫兩重故不指屬矣。又住心論釋今經文
T2217_.59.0599a03: 云。心王如來大毘盧遮那五智四印及心數
T2217_.59.0599a04: 微塵數眷屬此釋以五佛心王爲薄伽梵
T2217_.59.0599a05: 句歟。故次下釋云。薄伽梵者標諸尊徳號
T2217_.59.0599a06: 又上文云。五佛即心王餘尊即心數但此意
T2217_.59.0599a07: 擧能説人。非五佛皆爲教主歟。或又但心
T2217_.59.0599a08: 王如來大毘盧遮那釋薄伽梵句。五智四曼
T2217_.59.0599a09: 釋如來乃至法界文。次下配釋分明故與疏
T2217_.59.0599a10: 釋同。大日普門體故云諸尊徳號。猶如金
T2217_.59.0599a11: 剛頂經一切如來釋大日如來矣。或薄伽梵
T2217_.59.0599a12: 諸尊徳號今名大日也。爲言 故云具釋如
T2217_.59.0599a13: 疏。可思之 問。依轉識得智義四佛是八
T2217_.59.0599a14: 識爲體。或九尊配九識。
口決
准顯家説八
T2217_.59.0599a15: 識九識皆是心王體。何今屬心數乎。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: 心數心王過刹塵各具五智無際智以如
T2217_.59.0599a18: 常一途義勿令疑矣。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: 證四佛等八識爲心數*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。是以互爲能所主伴。自受法樂別本即
T2217_.59.0599a23: 身義云。約金剛界七十三尊大日爲心王
T2217_.59.0599a24: 餘七十二尊爲心數。約胎藏界五百尊大日
T2217_.59.0599a25: 爲心王餘四百九十九尊爲心數取意正本
T2217_.59.0599a26: 即身義云。心王者法界體性智等。心數者多
T2217_.59.0599a27: 一識私云。正本即身義文等字等取四佛
T2217_.59.0599a28: 歟。住心論云五佛即心王之故或又通四菩
T2217_.59.0599a29: 薩歟。祕藏記云。不動九識其餘十佛刹一
T2217_.59.0599b01: 切心王攝於一識名一切一心識云云此釋
T2217_.59.0599b02: 意八葉中臺云九識第一重以外云其餘
T2217_.59.0599b03:
T2217_.59.0599b04: 無不即入金剛界中者。准上文云金剛法界
T2217_.59.0599b05: 宮。指彼宮云金剛界中歟。又第二十卷云。
T2217_.59.0599b06: 一切大會曼荼羅皆是一身無別身也。即普
T2217_.59.0599b07: 門身。是法界身即是金剛界身也准此文
T2217_.59.0599b08: 心王心數諸尊當體云金剛界歟。界是性義
T2217_.59.0599b09: 名身體也。金剛界儀軌云。應當知自身即
T2217_.59.0599b10: 爲金剛界准之又上文云。金剛喩實相
T2217_.59.0599b11: 智。○此智體如來實相智身所住宮即受用
T2217_.59.0599b12: 身故云爾。故前後釋是同歟
T2217_.59.0599b13: 心王毘盧遮那成自然覺等者。此爲成今經
T2217_.59.0599b14: 説會加持身須先明自證法門身主伴也。故
T2217_.59.0599b15: 云如來内證功徳自證三菩提義也。下卷中
T2217_.59.0599b16: 或云菩提實義第六卷或云常寂之體第四
T2217_.59.0599b17: 云菩提自證之徳第三或云實相自然智惠
T2217_.59.0599b18: 第五等是也。此自證妙嚴之相常寂之體法爾
T2217_.59.0599b19: 無減非造作所成故云自然覺也。故第四
T2217_.59.0599b20: 云。如來妙嚴之相法爾無減。非造作所成
T2217_.59.0599b21: 又疏第六釋菩提實義云。謂覺自心從
T2217_.59.0599b22: 本以來不生即是成佛。而實無覺無成也
T2217_.59.0599b23: 一云。如來無礙知見者一切衆生相續中
T2217_.59.0599b24: 法爾成就無有缺減又云唯佛與佛乃能
T2217_.59.0599b25: 知之。是顯十地非境之旨也。故上文云。則
T2217_.59.0599b26: 雖十地菩薩尚非其境界。下卷中。十住菩
T2217_.59.0599b27: 薩猶因承佛神力得見加持身此等義
T2217_.59.0599b28: 如先辨耳。問。唯佛與佛者何佛乎。答。當
T2217_.59.0599b29: 經理佛*云唯佛金界智身云與佛。例如止
T2217_.59.0599c01: 觀唯佛與佛文弘決中釋唯佛釋迦與佛十
T2217_.59.0599c02: 方佛也
T2217_.59.0599c03: 約菩提義等者。抄云。雖法與人能所有異
T2217_.59.0599c04: 然恐難解。謂於曼荼羅中若但置印名法
T2217_.59.0599c05: 曼荼羅。即約菩提義金剛印。若於彼中置
T2217_.59.0599c06: 一切賢聖各持其印依位而住。是約佛陀
T2217_.59.0599c07: 義持金剛者取意此釋三昧耶印名法曼歟。
T2217_.59.0599c08: 故云難解歟。今謂不爾。結前自證法門故
T2217_.59.0599c09: 云菩提義。謂自證三菩提故。此自證法門法
T2217_.59.0599c10: 爾所成其性決定不改故云金剛印。非印
T2217_.59.0599c11: 契等也。又從此法門身今法身三摩地等云法門
身非種子等法門身也
T2217_.59.0599c12: 現加持身。大日及内大等羯磨身故云約佛
T2217_.59.0599c13: 陀義即有無量無邊持金剛者。是即生後也。
T2217_.59.0599c14: 問。第四云。以如是内證之徳無量無邊
T2217_.59.0599c15: 故。其所加持現作法門眷屬無量無邊
T2217_.59.0599c16: 釋法門身又所現。如何。答。法門身有二重。
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
T2217_.59.0599c20: 法智印下經文云。即以陀羅尼形示現
T2217_.59.0599c21: 佛身住心論釋云。法身既爾。何況餘身
T2217_.59.0599c22: 問。自證法門五十一心數九識心王等不同。
T2217_.59.0599c23: 何皆云智印*耶。答。智所印持故。或與智
T2217_.59.0599c24: 相應故。信進慚等又云智印歟
T2217_.59.0599c25: 由此衆徳等者。此文有二義。一云既云衆
T2217_.59.0599c26: 徳却釋前自證功徳主伴集會義歟。二云
T2217_.59.0599c27: 案經文集會言專指今經會座故。所以約
T2217_.59.0599c28: 佛陀義成衆會義也。又此者目近之辭故。雜
T2217_.59.0599c29: 問答云。此内證境平等界中有過塵數心王
T2217_.59.0600a01: 心數。是會集之義也。此一相平等四種法身
T2217_.59.0600a02: 遍衆生趣説法利益。此説聽處名爲集會
T2217_.59.0600a03: 以此文二節證前二義耳。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。何今約一人具徳云一切集會*耶。
T2217_.59.0600a06: 答。若少分未等一法未滿等反釋經一切文。
T2217_.59.0600a07: 故知具一切徳。持金剛者一味到實際故
T2217_.59.0600a08: 云皆悉集會歟。或又經疏影略互顯也
T2217_.59.0600a09: 然以自在神力等者。疏第三云。然以如來加
T2217_.59.0600a10: 持故。從佛菩提自證之徳現八葉中胎藏
T2217_.59.0600a11: 身。從金剛密印現第一重金剛手等諸内眷
T2217_.59.0600a12: 屬。從大悲萬行現第二重摩訶薩埵諸大眷
T2217_.59.0600a13: 屬。從普門方便現第三重一切衆生喜見隨
T2217_.59.0600a14: 類之身。若以輪王灌頂方之則第三重如
T2217_.59.0600a15: 萬國君長第二重如朝廷百揆第一重如宗
T2217_.59.0600a16: 枝内弼中胎如垂拱之君。故華臺常智爲大
T2217_.59.0600a17: 曼荼羅王也准此文。今加持尊特身者中
T2217_.59.0600a18: 胎藏身今經教主也。既云然以如來加持故。
T2217_.59.0600a19: 即中胎大日非云加持身*耶。疏第六云成
T2217_.59.0600a20: 佛外迹是也。依之疏第四云。大日如來身紫
T2217_.59.0600a21: 磨金色被絹縠衣。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。非造
T2217_.59.0600a23: 作所成故。十住菩薩猶因承佛神力得見
T2217_.59.0600a24: 加持身。其於常寂之體如在羅縠取意 此
T2217_.59.0600a25: 文又大日如來首陀會天五淨
居天
 符同姿云加
T2217_.59.0600a26: 持身。今加持尊特身者今經教主云事不可
T2217_.59.0600a27: 異求矣。又般若僧正抄云。加持身者曼荼羅
T2217_.59.0600a28: 中胎尊○亦名字門道具足佛*也。亦名具
T2217_.59.0600a29: 身加持也故知。即從心王毘盧遮那者指
T2217_.59.0600b01: 菩提自證徳。法門眷屬者金剛密印大悲普
T2217_.59.0600b02: 門等也。所現中擧第一重顯二三重眷屬
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: 從此自證功徳流出諸善知識入法界門
T2217_.59.0600b07: 如此文八葉云大悲方便三重倶云自
T2217_.59.0600b08: 證功徳。能現法門相違如何。答。自證法門
T2217_.59.0600b09: 立名隨宜通而言之。皆法門身。又自證功徳
T2217_.59.0600b10: 也。第三卷中臺八葉云自證約勝。第五三
T2217_.59.0600b11: 重云自證據通門也。故當卷下十九執金
T2217_.59.0600b12: 剛云内證之徳四大菩薩云内證功徳。即
T2217_.59.0600b13: 此意矣。又八葉云大悲者。配因根究竟
T2217_.59.0600b14: 有此義故歟。疏第二十云。爲以中臺爲菩
T2217_.59.0600b15: 提心次八葉爲大悲外三院爲方便也
T2217_.59.0600b16: 持大空戰具者。抄云。今此諸執金剛各從一
T2217_.59.0600b17: 門内自證智遍一切所破諸無明障染義
T2217_.59.0600b18: 名戰具。大空智即戰具名大空戰具。作持
T2217_.59.0600b19: 業釋。或執金剛者各隨一門法界幖幟謂。是
T2217_.59.0600b20: 杵等是大空之戰具。可作依主釋私云。一
T2217_.59.0600b21: 一智印皆徹a本不生際而一相一味
T2217_.59.0600b22: 故云大空。故云一相一味到於實際也。各
T2217_.59.0600b23: 有斷惑功故云戰具也。或又一一智印具
T2217_.59.0600b24: 衆徳而渉入猶如虚空含衆像無礙故云
T2217_.59.0600b25: 大空歟。即身義云法身同虚空而無礙。含
T2217_.59.0600b26: 衆像故曰大空或又以虚空無垢智印
T2217_.59.0600b27: 所印持皆同虚空無垢之相無有餘相故
T2217_.59.0600b28: 云大空。虚空遊歩等准知之。擧初二三顯
T2217_.59.0600b29: 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。由有無明生五根本煩惱准此釋五
T2217_.59.0600c02: 根本煩惱歟。今依主立名矣。又通百六十
T2217_.59.0600c03: 心。故下文云百六十隨煩惱或云。煩惱無
T2217_.59.0600c04: 相貎而縛心。如天帝五繋縛縛修羅。故
T2217_.59.0600c05: 云無相耳云云又十卷義釋云。無明堅執一
T2217_.59.0600c06: 切煩惱云云十四卷義釋云。無相堅執一切
T2217_.59.0600c07: 煩惱云云既云一切煩惱。可五根本煩惱及
T2217_.59.0600c08: 百六十隨煩惱歟
T2217_.59.0600c09: 大日經疏指心鈔卷第二
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。住阿迦尼吒天王宮中大摩尼殿
T2217_.59.0600c20: 趣經云。在於欲界他化自在天王宮中大摩
T2217_.59.0600c21: 尼殿又今經第五云。即時諸佛國土地平
T2217_.59.0600c22: 如掌隨福所感宮室殿堂意生之座准而
T2217_.59.0600c23: 可知
T2217_.59.0600c24: 信解者始從眞正發心等者。智證大師抄云。
T2217_.59.0600c25: 眞正發心指凡夫位初發心之處言爾也
T2217_.59.0600c26: 義釋裏付云。義有三番。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: 約實義眞名約究竟而今且依*博地。言眞
T2217_.59.0600c29: 正者所發大心是眞是正不僞不邪故名眞
T2217_.59.0600c30: 正。發此大心位同大覺故名眞正。望前
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