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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59

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T2217_.59.0585a01: 而顯後二歟。問。初二菩薩雖
T2217_.59.0585a02: 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: 此二菩薩即身頓成證乎 答。既云
T2217_.59.0585a05: 未發心前指宿善久集福徳智也。故疏
T2217_.59.0585a06: 第四云。若諸衆生未曾於過去無量佛所
T2217_.59.0585a07: 種善根此祕密乘未曾修習則造次聞
T2217_.59.0585a08: 之不信受次聞是大乘者。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: 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: 已開阿難我。若爾阿難非大日侍
T2217_.59.0585a24: 。何稱我聞。阿闍梨云。約法界通開義
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: 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
T2217_.59.0585b03: 金剛手結集者也。 故六度經以
T2217_.59.0585b04: 總持藏金剛手受持。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・文殊菩薩率阿難鐵圍山間
T2217_.59.0585b09: 集諸經。是即總。守護經所説別耳云云此釋
T2217_.59.0585b10: 阿難而似顯密五藏通結集者矣。若
T2217_.59.0585b11: 結集伴阿難歟。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云云又智證
T2217_.59.0585b14: 口決云。約法界通開者此意歟。又准
T2217_.59.0585b15: 題説藏記文唯金剛手結集也。既云顯教中
T2217_.59.0585b16: 智論等説歟。彼論云。迦葉・阿難於王舍
T2217_.59.0585b17: 集三藏聲聞藏。文殊・阿難於鐵圍
T2217_.59.0585b18: 摩訶衍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。若爾何六度
T2217_.59.0585b21: 經明文佛心經一説金薩結集義。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。從大日如來金剛杵之故名金剛
T2217_.59.0585b26: 奧州得一於眞言宗十一箇未決
T2217_.59.0585b27: 結集者疑云。大*毘盧遮那經初云如是我
T2217_.59.0585b28: 。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*盧遮那佛口普賢
T2217_.59.0585c02: 普賢龍樹。如何龍樹稱我聞。若言
T2217_.59.0585c03: 賢我聞者不爾。普賢菩薩非二乘凡夫肉眼
T2217_.59.0585c04: 能見。何交雜人間結集云云或決云。今經
T2217_.59.0585c05: 者法界宮之説無年月。而疑者龍樹菩
T2217_.59.0585c06: 薩出時以爲説經之時阿難・迦葉疑。
T2217_.59.0585c07: 是大過也。又龍樹結集不言。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
T2217_.59.0585c10: 。胎藏釋迦院烈座故專可結集也。又二
T2217_.59.0585c11: 乘凡夫不普賢者。普賢觀經説四衆八
T2217_.59.0585c12: 部得普賢。可云云私云。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: 顯結集云。佛滅度後文殊・彌勒等諸大
T2217_.59.0585c20: 菩薩亦將阿難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: 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: 五成就五義歟。疏既經初五義釋下而
T2217_.59.0585c29: 通序之旨。若五義非五成者何作
T2217_.59.0586a01: 耶。故抄釋五成就畢般若燈論亦有
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。非疏五義文歟。故
T2217_.59.0586a04: 直牒經文疏云。可之又義云。以
T2217_.59.0586a05: 五字義五義五成也。次下文如智論
T2217_.59.0586a06: 中廣明然撿智論如是我聞一時文
T2217_.59.0586a07: 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。雖無我俗法
T2217_.59.0586a11: 我非實我也。聞者非耳根。非耳根
T2217_.59.0586a12: 聲。亦非耳識亦非意識。是聞聲事從
T2217_.59.0586a13: 因縁生。一者。問曰。佛法中數等法實無。陰・
T2217_.59.0586a14: 界・入所攝故。何以言一。答曰。隨世俗
T2217_.59.0586a15: 一。時者。有人言。一切天地好醜皆以
T2217_.59.0586a16: 爲因。略説如是我聞一時五字別義
T2217_.59.0586a17: 云。雖六字如是信一義。故云
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: 之故。故准智論文六成就。開信與聞
T2217_.59.0586a23: 而爲二故良賁仁王經疏云。今依智論
T2217_.59.0586a24: 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
T2217_.59.0586a27: 智度者。衆成中又所成而文不一純
T2217_.59.0586a28: 且除之歟。重意云。五字爲五義
T2217_.59.0586a29: 。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: 者。慈覺教王疏云。今謂諸師雖智論
T2217_.59.0586b03: 總説六義所據。今記論意
T2217_.59.0586b04: 知。然案智論。如是我聞一時牒爲一段
T2217_.59.0586b05: 五種結爲三句。謂一如是二我三聞四
T2217_.59.0586b06: 一五時。是爲。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
T2217_.59.0586b09: 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
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
T2217_.59.0586b20: 金剛智
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。大本十萬偈可三百
T2217_.59.0586b27: 卷經。唐國所譯略本七卷疏下云。然此經
T2217_.59.0586b28: 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
T2217_.59.0586c05: 百餘卷已來。廣本在西國此土。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
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此歟。然記中四
T2217_.59.0586c12: 千偈幷二千五百本疏中全所也。又
T2217_.59.0586c13: 經序略本雖同記一本亦背疏文
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: 善無畏。曩時沙門無行西遊天竺。學畢
T2217_.59.0586c17: 歸迴至北天無幸而卒。所持梵本有
T2217_.59.0586c18: 迎還北在西京華嚴寺。取掌無畏與沙門
T2217_.59.0586c19: 一行彼簡得數本梵經還遂爲沙門一
T2217_.59.0586c20: 大毘*盧遮那經。其經具足梵文有
T2217_.59.0586c21: 萬頌。今所出者撮其要最。沙門寶月譯
T2217_.59.0586c22: 語沙門一行筆受云云十萬偈中取要爲
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是前六卷。第七
T2217_.59.0586c25: 卷於六卷中出供養儀軌故。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
T2217_.59.0586c28: 部教持念次第共成一卷七卷共成
T2217_.59.0586c29: 云云但密抄中此經七卷三十一品者。七卷
T2217_.59.0587a01: 三十一品之内故云爾。若前六卷外更
T2217_.59.0587a02: 第七卷者。應此經七卷三十六品。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
T2217_.59.0587a05: 。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
T2217_.59.0587a07: 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: 又十萬頌雖龍猛誦傳亦不金剛手
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: 。壁立干雲。於其半腹祕法。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: 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
T2217_.59.0587a17: *盧遮那佛付屬金剛手菩薩數百年
T2217_.59.0587a18: 中印度那蘭陀寺達磨掬多。達*磨付
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
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
T2217_.59.0587a29: 金剛*薩埵。金剛*薩埵數百歳方得龍猛菩
T2217_.59.0587b01: 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: 錫東來傳於和。自法身如來于和
T2217_.59.0587b04: 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: 智既以兩部經傳授法門。龍猛若不
T2217_.59.0587b09: 則龍智何爲傳授法門乎。依此等心
T2217_.59.0587b10: 師住心論中擧兩部*曼陀羅畢云。若爾誰
T2217_.59.0587b11: 傳。答。初從大日如來青龍阿闍梨
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。邪正可之。況海雲
T2217_.59.0587b16: 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
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。就中七人金剛界一
T2217_.59.0587b26: 。青龍則兼得兩部師位知不空以
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: 付法。必須速辨香華灌頂壇云云
T2217_.59.0587c02: 果六箇印可中獨賞大師而云猶如寫瓶。屡
T2217_.59.0587c03: 餘人而云無人付法。同*門賢弟猶不
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之。依
T2217_.59.0587c09: 之安然又付二過之。一違胎藏相承
T2217_.59.0587c10: 過。二違不思儀疏云云又實範上人更出
T2217_.59.0587c11: 二過。一違疏及開題序二千五百頌違疏
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
T2217_.59.0587c17: 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。不餘人。是故惠朗紹
T2217_.59.0587c23: 七不師位。義明印可紹攝不入室
T2217_.59.0587c24: 不空惠果既不之。隨誰傳哉。而他家與
T2217_.59.0587c25: 本所力。猶如游夏不張禹漫淡
T2217_.59.0587c26: 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
T2217_.59.0587c28: 出金剛頂百千頌。未持毘*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聖加被
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
T2217_.59.0588a04: 元祖。何物不其手乎。況初地入證位修
T2217_.59.0588a05: 法明道。何於兩部殘耶。彼義訣
T2217_.59.0588a06: 中。龍猛未鐵塔前大日如來現其身
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: 者。凡鐵塔梵本修持行儀未明故
T2217_.59.0588a12: 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: 取此品所有津要獨成一卷分爲
T2217_.59.0588b06: 。即此經第七卷也或云。感見撰出雖
T2217_.59.0588b07: 大本略行非別梵本也。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
T2217_.59.0588b10: 鐵塔梵本無乎。又義此第七卷與要略念誦
T2217_.59.0588b11: 同本異譯。而彼經龍猛到鐵塔下時。毘
T2217_.59.0588b12: *盧遮那於空中龍猛説也。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爾歟。
T2217_.59.0588c04: 開題其旨見義譯中撰出者以感得流通
T2217_.59.0588c05: 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: 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
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大本通序
T2217_.59.0591b14: 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
T2217_.59.0591b16: 。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
T2217_.59.0591b23: 伽梵。其義云何。謂諸如來永不屬諸煩
T2217_.59.0591b24: 故具自在義。炎猛智火所燒練故具
T2217_.59.0591b25: 盛義。妙三十二大士相等莊嚴飾故具
T2217_.59.0591b26: 端嚴義。一切殊勝功徳圓滿無知故具
T2217_.59.0591b27: 稱義。一切世間親近供養咸稱讃故具吉祥
T2217_.59.0591b28: 。具一切功徳常起方便益安樂一
T2217_.59.0591b29: 切有情懈廢故具尊貴義。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
T2217_.59.0591c09: 趣釋又有六義如聲論所釋者。指聲論
T2217_.59.0591c10: 論師
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: 其中乎。答。今能破義以智論擧四義
T2217_.59.0591c16: 中能破義證。況又佛地中六義外擧
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
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彼云
T2217_.59.0591c22: 其一歟。所以指佛地其一。非六義
T2217_.59.0591c23: 問。慈覺教王疏中。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: 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。彼又顯論難今宗何。答。或於佛地
T2217_.59.0591d13: 聲論頌歟。故指聲論師論師六義
T2217_.59.0591d14: 佛地破魔義今此宗歟。或佛地中六
T2217_.59.0591d15: 義但以句義薄伽梵字義。然智論
T2217_.59.0591d16: 必以字義釋多名。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。是即非煩惱體。除
T2217_.59.0591d27: 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
T2217_.59.0592a04: 何異。答曰。阿羅漢辟支佛雖三毒
T2217_.59.0592a05: 了了盡。譬如香在器中香雖無餘氣故
T2217_.59.0592a06: 。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
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: 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
T2217_.59.0592a14: *耶。答。相望不定故。望聲聞斷種
T2217_.59.0592a15: 菩薩未盡歟。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: 種子習氣或種約人執習據
T2217_.59.0592a19: 歟。婬怒癡者上二如次貪瞋二惑也
T2217_.59.0592a20: 復次帝釋等者。第二約女人薄伽義
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
T2217_.59.0592a23: 母生故也。疏十七云。如來即是一切善法
T2217_.59.0592a24: 從生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
T2217_.59.0592b02: 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缺滅。以此眞
T2217_.59.0592b09: 言體相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: 與相應等者。私云。與字可此訓。唯識
T2217_.59.0592b12: 論中有。此者般若佛母也。一切善心
T2217_.59.0592b13: 此智相應而斷煩惱故。倶舍云。若離
T2217_.59.0592b14: 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。雖父母共産生諸子父不
T2217_.59.0592b17: 爾何。答。若定若惠以能生義母。猶
T2217_.59.0592b18: 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: 之。又祕鍵云。praj@j@a定惠云云
T2217_.59.0592b22: 意般若通定歟
T2217_.59.0592b23: 有如是隱語者。抄云。不直是般若佛
T2217_.59.0592b24: 故言女人。此宗多有此隱密之語。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: 。如觀音瑜伽中云男女二根和合能
T2217_.59.0592c02: 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
T2217_.59.0592c05: 此釋。自證智云般若佛母
T2217_.59.0592c06: 歟。輒不人故云不可直宣。此智生
T2217_.59.0592c07: 礙知見人故云佛母。此智冥會自證境
T2217_.59.0592c08: 説故以男女相應之。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。相應於心心所之。何理智冥合云
T2217_.59.0592c11: *耶。答。彼權宗意也。祕教理智又云
T2217_.59.0592c12: 。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
T2217_.59.0592c15: 此釋未必如今文
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: 。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: 名聲。婆名有。是云有名聲。無
T2217_.59.0593a01: 名聲如佛者。轉輪聖王釋梵護世者無
T2217_.59.0593a02: 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: 二。幷第一能破可五部五智三部
T2217_.59.0593a07: 五部開合異故麁分有三細分五異可
T2217_.59.0593a08: 言及尊者等*者。或義云。言及尊者人直不
T2217_.59.0593a09: 其名爲言木幡義云。及言於尊者直不
T2217_.59.0593a10: 其名爲言能呼語聲至及尊者耳
T2217_.59.0593a11: 此經中例云薄伽梵等者。意云。今經中以
T2217_.59.0593a12: 智舍利弗等之例之。應薄伽梵毘
T2217_.59.0593a13: *盧遮那爲言故理趣經云。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
T2217_.59.0593a17: 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: 者。即應身他受用也。次疏釋成其所住
T2217_.59.0593a23: 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: 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: 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起同凝然故即
T2217_.59.0593b03: 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自内
T2217_.59.0593b05: 證法中川義云。覺苑尚保法佛無形説
T2217_.59.0593b06: 本地身説法。故強令他受用身
T2217_.59.0593b07: 此經。然於薄伽梵本地身説華嚴
T2217_.59.0593b08: 。就三乘教推功歸本。此復馳胸臆
T2217_.59.0593b09: 文依一乘教云。眞應無礙則復駈自宗
T2217_.59.0593b10: 義也私云。重譽心助抄義云。自性身
T2217_.59.0593b11: 他受用身自證法也。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: 必從説由。彼身非自受用而爲自受
T2217_.59.0593b16: 法。能説不受名自性身。能説亦受名受用
T2217_.59.0593b17: 。是故能説唯自功所由爲自受取意
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: 本未此。是舍那他受用説。其中亦有
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: 二重。通自性身通餘三身説法。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
T2217_.59.0593b29: 之。隨他四身通別義准上二門之。大
T2217_.59.0593c01: 師御意以隨自意四種中自性身教主
T2217_.59.0593c02: 伴通四身。慈覺安然等以自受用身
T2217_.59.0593c03: 餘三身説。覺超云他受用。覺苑云
T2217_.59.0593c04: 受變化私云。此又取大師御意中川
T2217_.59.0593c05: 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: 金剛法界宮及眞言宮殿等自受法樂
T2217_.59.0593c08: 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: 五種法身義疏中以主成薄伽梵句
T2217_.59.0593c15: 本地法身。自性身爲教主異求
T2217_.59.0593c16: 復以自受用身所住所。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: 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
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: 勝者論意亦可大日一尊略抄此意所
T2217_.59.0594a13: 住處擧五佛四*曼所證定。故以所住
T2217_.59.0594a14: 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
T2217_.59.0594a19: 諸尊也。故論云具釋如疏。若與疏異者何
T2217_.59.0594a20: 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: 。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法樂内證。
T2217_.59.0594b11: 滿生死中益衆生利他也。爰知自性身
T2217_.59.0594b12: 加持之時有自他受法樂一切皆無
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
T2217_.59.0594b23: 來加持故從佛菩提自證之徳八葉中臺
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
T2217_.59.0594c01: 加持身今經。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: 諸世間而以文字疏釋云。釋通
T2217_.59.0594c04: 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。然古徳未自性身中有加持身。或云
T2217_.59.0594c08: 本地自證之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: 。恐隱疏家之深旨宗家之本意歟。當
T2217_.59.0594c11: 知以中臺尊故不大師自性身説法之
T2217_.59.0594c12: 。又以加持身故不疏家神力加持三
T2217_.59.0594c13: 昧之説。疏中云本地法身者先擧能現本地
T2217_.59.0594c14: 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
T2217_.59.0594c19: 文句也。住如來下示住所文言也。故知
T2217_.59.0594c20: 本地身教主。故大師以此文自性
T2217_.59.0594c21: 身説法。然或云加持身或云符同須陀會
T2217_.59.0594c22: 者神爾不自性而有利他義。又雖
T2217_.59.0594c23: 加持自性敢不變。如國王雖外朝其體
T2217_.59.0594c24: 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色相。非
T2217_.59.0594c26: 隨類應同義耳。木幡義云。薄伽梵者理故
T2217_.59.0594c27: 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: 他受用人體加持身也。意云。薄伽梵
T2217_.59.0595a01: 如來之加持身他受用
應身
廣大金剛法
T2217_.59.0595a02: 界宮今經教主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: 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: 能住。如一切諸佛説法儀式皆住於應
T2217_.59.0595a08: 。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
T2217_.59.0595a17: 住而住也。既遍一切加持力生者。依
T2217_.59.0595a18: 智冥合加持力他受用應身人也。理智同
T2217_.59.0595a19: 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
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: 也。既遍一切等者從理佛法界加持力
T2217_.59.0595a27: 三摩耶受用住所也。既與下明所住宮與
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: 自受法樂且示依正*之別。猶如唯識論
T2217_.59.0595b02: 雖此身土體無差別而屬佛法性相異
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: 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
T2217_.59.0595b12: 此等意無相。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
T2217_.59.0595b14: 義有云云之。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: 持住所受用身也。又義如來屬下句。文點
T2217_.59.0595b18: 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: 持身住其中爲言既從遍下。釋所住如來
T2217_.59.0595b21: 加持之由也。既遍等者。遍法界自證徳
T2217_.59.0595b22: 加持力中臺藏身也。即與等者。顯
T2217_.59.0595b23: 所生加持身與本地身別義也。而以等
T2217_.59.0595b24: 者。如來住變加持三密法是遠爲
T2217_.59.0595b25: 未來衆生。故云令一切衆生乃至種種不
T2217_.59.0595b26: 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
T2217_.59.0595c02: 於三昧一切大會及無量衆生得
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
T2217_.59.0595c05: 即不生義同於性淨之法。而令衆生
T2217_.59.0595c06: 各隨本縁種種色種種聲種種法
T2217_.59.0595c07: 各隨心器如法修行。有是大因縁故又
T2217_.59.0595c08: 滿足金剛手所問之法明白無餘故
T2217_.59.0595c09: 而入三昧又疏釋似當機衆。云
T2217_.59.0595c10: 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
T2217_.59.0595c13: 乎 答。雖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
T2217_.59.0595c21: 證絶言之義何殊乎 答。彼四言九心分位
T2217_.59.0595c22: 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
T2217_.59.0595c26: 不二心法爾六大全無増減矣彼本
T2217_.59.0595c27: 不生理自有理智者。理五大智識大也。可
T2217_.59.0595c28: 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識大
T2217_.59.0596a01: 亦有色形五大或無色形法位六大識大
T2217_.59.0596a02: 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: 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:
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: 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
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: 煩惱結使有遺餘。譬如釋提桓因手執
T2217_.59.0596a26: 金剛阿修羅軍云云私云。論疏三種不
T2217_.59.0596a27: 。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
T2217_.59.0596b05: 三界之表智證大師記云。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。於一世界二義
T2217_.59.0596b09: 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: 如來所應之處是宮。所以名爲金剛
T2217_.59.0596b15: 法界宮私云。安然以此宮以下他受用
T2217_.59.0596b16: 。此義不可。此目近詞也。尤可上宮
T2217_.59.0596b17: 也。又智證大師遮那土總云他受用土。恐
T2217_.59.0596b18: 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: 智度淺略宮異密宗義。今此宗下還成
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
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: 此等釋行者修顯別新古歟。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: 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: 秦言大自在唯識疏七云。舊言摩醯首
T2217_.59.0596c06: 。今應莫醯伊濕伐羅。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: 成滿異故。果位彰時後報利益。寄
T2217_.59.0596c12: 究竟所即於彼身成菩提佛位
T2217_.59.0596c13: 二師釋大異。今疏順後釋
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
T2217_.59.0596c16: 。五種是阿那含住處。是名淨居。三種凡夫
T2217_.59.0596c17: 聖人共住。過是八種十住菩薩住所。亦
T2217_.59.0596c18: 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
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: 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: 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: 知論非三界攝也。疏第五云。次於東方
T2217_.59.0597a03: 最近北邊列五淨居衆○阿闍梨言此是
T2217_.59.0597a04: 五那含天子耳。過此以上有菩薩受
T2217_.59.0597a05: 。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
T2217_.59.0597a09: 化天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
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。有妙淨土過三
T2217_.59.0597a17: 。第十地菩薩當其中是以住心論中
T2217_.59.0597a18: 欲天中雖波旬天色天中無今天。斯
T2217_.59.0597a19: 則自顯界外義歟。義章釋文點可
T2217_.59.0597a20: 色界云云。所以智論云五淨居上。故擧
T2217_.59.0597a21: *之便雖此天色界攝
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
T2217_.59.0597a24: 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: 今指成佛外迹深祕。對如常淺略故。若
T2217_.59.0597b02: 爾者何今云有應之處矣。但上文所謂者
T2217_.59.0597b03: 復次義。非成上歟。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: 疏下云轉釋佛莊嚴藏耳。當知智論義
T2217_.59.0597b06: 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。如是淨土爲三界
T2217_.59.0597b12: 同一處所各別*耶。有義各別。有處説
T2217_.59.0597b13: 淨居天上有處説西方等故。有義同
T2217_.59.0597b14: 處。淨土周圓無邊際法界故。如實
T2217_.59.0597b15: 義者。實受用土周遍法界處不有。不
T2217_.59.0597b16: 説言三界處亦不説即三界處。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: 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: 遮那住處衆生所居乎。答。遮那
T2217_.59.0597b23: 法界衆生所住。猶如寂光遍
T2217_.59.0597b24: 三土私云。此文成處所不定旨歟。疏
T2217_.59.0597b25: 第四云。大日如來身閻浮檀金紫磨金
T2217_.59.0597b26: 色。首戴髻髮絹縠衣。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: 本質嚴淨不假以外飾故世尊俯同其
T2217_.59.0597b29: 略抄 准此釋。大日如來又於色界中
T2217_.59.0597c01: 五淨居天正覺歟 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: 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: 二名有頂三名須陀會四名魔醯首
T2217_.59.0597c06: 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
T2217_.59.0597c08: 疏云其所住所
名佛受用身
 指彼智佛自在宮。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: 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
T2217_.59.0597c12: 般若爲云云又善無畏破地獄儀軌云。智法
T2217_.59.0597c13: 身佛住實相理。爲自他受用三十七尊
T2217_.59.0597c14: 一切入不二之道。理法身佛住如如寂
T2217_.59.0597c15: 法然常住。不動而動現八葉自受用
T2217_.59.0597c16: 三重曼羅十界證大空。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
T2217_.59.0597c24: 胎藏毘盧以定惠兩手而作定印。甚以
T2217_.59.0597c25: 深意者歟。又金剛頂經。能住佛身擧
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
T2217_.59.0597c28: 智徳號。三經教主住處義良有以也。此中
T2217_.59.0597c29: 味。深思當見矣。問。諸經中皆以器界
T2217_.59.0598a01: 住處。何今以佛身心住處*耶。答。凡三
T2217_.59.0598a02: 乘教雖唯識所變猶論心外之依正。一
T2217_.59.0598a03: 乘宗雖一心縁起屡滯因海之人法。斯
T2217_.59.0598a04: 則洗滌心外之鑛垢心中之祕寶故。
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
T2217_.59.0598a10: 十七尊住心城或云大菩提心光明殿
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
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: 重如月殿説三密自樂*云云之。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
T2217_.59.0598a23: 生心上之鐵塔。五輪本我身。誰求西土之
T2217_.59.0598a24: 。兩部即吾心。何仰東流之風。故今疏中
T2217_.59.0598a25: 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: 。可之。可之。又疏第五釋内心曼荼
T2217_.59.0598a28: 云。此是如來祕傳之法。不於翰墨
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
T2217_.59.0598b08: 一切持金剛者等者。今持金剛可菩薩
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: 此文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: 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
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其手故名
T2217_.59.0598b21: 持金剛*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: 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
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
T2217_.59.0598b28: 剛部也。又總句金剛二類故。指其中
T2217_.59.0598b29: 其金剛也。或雖二金剛名近内眷屬
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: 乎。答。或云。處衆各總別二節故*綺
T2217_.59.0598c05: 也。私云。處衆交擧而顯依正不二人法一體
T2217_.59.0598c06:
T2217_.59.0598c07: 兼得淺深二釋者。鈔云。淺謂執持。執持金剛
T2217_.59.0598c08: 也。深謂住持。住持金剛印此釋意持
T2217_.59.0598c09: 二義歟。執持住持故。意云。標今謂持金
T2217_.59.0598c10: 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。若爾不故字
T2217_.59.0598c13: 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
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: 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
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
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: 内眷屬大眷屬歟。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: 是故説爲曼羅云云但不四佛四菩
T2217_.59.0598c29: 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: 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薄伽梵
T2217_.59.0599a05: 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: 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: 如來乃至法界文。次下配釋分明故與
T2217_.59.0599a10: 釋同。大日普門體故云諸尊徳號。猶如
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
顯家説
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
T2217_.59.0599a18: 常一途義疑矣。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: 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: 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。准上文金剛法界
T2217_.59.0599b05: 宮。指彼宮金剛界中歟。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: 身體也。金剛界儀軌云。應當自身即
T2217_.59.0599b10: 金剛界之又上文云。金剛喩實相
T2217_.59.0599b11: 。○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。此爲今經
T2217_.59.0599b14: 説會加持身先明自證法門身主伴也。故
T2217_.59.0599b15: 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: 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: 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: 十地菩薩尚非其境界。下卷中。十住菩
T2217_.59.0599b27: 薩猶因佛神力加持身此等義
T2217_.59.0599b28: 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
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
T2217_.59.0599c03: 約菩提義等者。抄云。雖法與人能所有
T2217_.59.0599c04: 然恐難解。謂於曼荼羅中若但置印名
T2217_.59.0599c05: 曼荼羅。即約菩提義金剛印。若於彼中
T2217_.59.0599c06: 一切賢聖各持其印位而住。是約佛陀
T2217_.59.0599c07: 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
T2217_.59.0599c09: 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
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: 加持身。大日及内大等羯磨身故云
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
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
T2217_.59.0599c24: 相應故。信進慚等又云智印
T2217_.59.0599c25: 由此衆徳等者。此文有二義。一云既云
T2217_.59.0599c26: 却釋前自證功徳主伴集會義歟。二云
T2217_.59.0599c27: 經文集會言專指今經會座故。所以約
T2217_.59.0599c28: 佛陀義衆會義也。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: 衆生趣説法利益。此説聽處名爲集會
T2217_.59.0600a03: 此文二節前二義耳。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
T2217_.59.0600a08: 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: 故。從佛菩提自證之徳八葉中胎藏
T2217_.59.0600a11: 。從金剛密印第一重金剛手等諸内眷
T2217_.59.0600a12: 。從大悲萬行第二重摩訶薩埵諸大眷
T2217_.59.0600a13: 。從普門方便第三重一切衆生喜見隨
T2217_.59.0600a14: 類之身。若以輪王灌頂則第三重如
T2217_.59.0600a15: 萬國君長第二重如朝廷百揆第一重如
T2217_.59.0600a16: 枝内弼中胎如垂拱之君。故華臺常智爲
T2217_.59.0600a17: 曼荼羅王此文。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: 即中胎大日非加持身*耶。疏第六云
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
T2217_.59.0600a23: 作所成故。十住菩薩猶因佛神力
T2217_.59.0600a24: 加持身。其於常寂之體羅縠取意 此
T2217_.59.0600a25: 文又大日如來首陀會天五淨
居天
 符同姿云
T2217_.59.0600a26: 持身。今加持尊特身者今經教主云事不
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
T2217_.59.0600a29: 身加持故知。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: 此自證功徳出諸善知識法界門
T2217_.59.0600b07: 此文八葉云大悲方便三重倶云
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勝。第五三
T2217_.59.0600b11: 重云自證通門也。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: 此義故歟。疏第二十云。爲以中臺
T2217_.59.0600b15: 提心次八葉爲大悲外三院爲方便
T2217_.59.0600b16: 持大空戰具者。抄云。今此諸執金剛各從
T2217_.59.0600b17: 門内自證智一切所諸無明障染
T2217_.59.0600b18: 戰具。大空智即戰具名大空戰具。作
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: 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: 印持皆同虚空無垢之相無有餘相
T2217_.59.0600b28: 大空。虚空遊歩等准知之。擧初二三
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。由有無明五根本煩惱此釋
T2217_.59.0600c02: 根本煩惱歟。今依主立名矣。又通百六十
T2217_.59.0600c03: 。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: 無相云云又十卷義釋云。無明堅執
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
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: 掌隨福所感宮室殿堂意生之座准而
T2217_.59.0600c23:
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: 實義眞名約究竟而今且依*博地。言
T2217_.59.0600c29: 者所發大心是眞是正不僞不邪故名
T2217_.59.0600c30: 。發此大心位同大覺故名眞正。望
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