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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 592 593 594 595 596 597 598 599 600 601 602 603 604 605 606 607 [行番号:有/無] [返り点:有/無] [CITE]
T2217_.59.0585a01: 喩一而顯レ通二後二一歟。問。初二菩薩雖レ云二利 T2217_.59.0585a02: 根一猶云二久集無量福智一。非二是頓證人一。又初 T2217_.59.0585a03: 菩薩云二遇佛聞是大乘一。可二大品經一。*若爾何 T2217_.59.0585a04: 以二此二菩薩一爲二即身頓成證一乎 答。既云二 T2217_.59.0585a05: 未發心前指二宿善一云二久集福徳智一也。故疏 T2217_.59.0585a06: 第四云。若諸衆生未下曾於二過去無量佛所一久 T2217_.59.0585a07: 種善根上於二此祕密乘一未曾修習一則造次聞
T2217_.59.0585a10: 乗一歟。猶如三楞伽經云二我乘大乘無上法一矣。 T2217_.59.0585a11: 大師住心論云。牛羊等車徐進必經二三大無 T2217_.59.0585a12: 數劫一。神通寶輅凌二虚空一速飛一生之間必至二
T2217_.59.0585a15: 文永十一年於高野山丈六堂坊草之
T2217_.59.0585a18: T2217_.59.0585a19: T2217_.59.0585a20: T2217_.59.0585a21: 疏卷第一之二 T2217_.59.0585a22: 如是我聞等者。智證大師抄云。如是我聞者 T2217_.59.0585a23: 約二已開門一爲二阿難我一。若爾阿難非二大日侍 T2217_.59.0585a24: 者一。何稱二我聞一。阿闍梨云。約二法界通開義一無二
T2217_.59.0585a27: 遮那對二於聲聞一。何非二阿難我一耶。示二明文一 T2217_.59.0585a28: 佛心經下卷有下毘盧遮那對告阿難一之文上。 T2217_.59.0585a29: 煩故不二具引一。既有二對告文一。何故非二阿難之
T2217_.59.0585b04: 總持藏一爲二金剛手受持一。祕藏記爲二結集者一
T2217_.59.0585b11: 約二結集伴一通二阿難一歟。若依二結集主一者金剛 T2217_.59.0585b12: 手也。故安然釋云。若約二結集主一者是金剛
T2217_.59.0585b15: 題説藏記文一唯金剛手結集也。既云二顯教中一 T2217_.59.0585b16: 依二智論等説一歟。彼論云。迦葉・阿難於二王舍 T2217_.59.0585b17: 城一結集三藏一爲二聲聞藏一。文殊・阿難於二鐵圍
T2217_.59.0585b20: 手受持。全非二阿難傳持一也。若爾何撿二六度 T2217_.59.0585b21: 經明文一撿二佛心經一説一遮二金薩結集義一。況 T2217_.59.0585b22: 對告人未二必結集者一。恐似二守株費智一耳。但 T2217_.59.0585b23: 祕藏記總別釋是於二前四藏一作二總別一也。又 T2217_.59.0585b24: 普賢金薩顯密異。故理趣釋云。是菩薩本是 T2217_.59.0585b25: 普賢。從二大日如來一受二金剛杵一之故名二金剛
T2217_.59.0585b28: 聞一。今疑此經釋迦如來滅度後八百年時*毘 T2217_.59.0585b29: 盧遮那自對二普賢執金剛手等一而説。爾時阿 T2217_.59.0585b30: 難迦葉等久已滅度。誰言二我聞一。若言二龍樹 T2217_.59.0585c01: 菩薩結集一者復從レ毘*盧遮那佛口一傳二普賢一。 T2217_.59.0585c02: 從二普賢一傳二龍樹一。如何龍樹稱二我聞一。若言二普 T2217_.59.0585c03: 賢我聞一者不レ爾。普賢菩薩非三二乘凡夫肉眼
T2217_.59.0585c06: 薩出時以爲二説經之時一出二阿難・迦葉一生レ疑。 T2217_.59.0585c07: 是大過也。又龍樹結集不レ足レ起レ言。如是我 T2217_.59.0585c08: 聞是金剛手語也。開題云。之語也。
T2217_.59.0585c11: 乘凡夫不レ見二普賢一者。普賢觀經説二四衆八
T2217_.59.0585c14: 義訣云。經篋廣長如レ床厚四五尺有二無量
T2217_.59.0585c17: 如來懸記之時一。非三啻害二密藏宗旨一亦闇違二 T2217_.59.0585c18: 顯經明文一矣。言二交雜人間結集一者智度論 T2217_.59.0585c19: 釋二顯結集一云。佛滅度後文殊・彌勒等諸大
T2217_.59.0585c22: 不レ許者又顯經結集同レ疑 T2217_.59.0585c23: 經初五義等者。抄云。如來説法有二五成就言 T2217_.59.0585c24: 如是我聞者信成就也。一時者時成就也。薄 T2217_.59.0585c25: 伽梵者教主成就也。住如來加持法界宮乃 T2217_.59.0585c26: 至生大樓閣寶王等所成就也。其金剛名曰
T2217_.59.0585c29: 成下加二通序一之旨上。若五義非二五成一者何作二此 T2217_.59.0586a01: 釋一耶。故抄釋二五成就一畢般若燈論亦有二六
T2217_.59.0586a04: 直牒二經文一不レ云二疏云一。可レ悉レ之又義云。以二 T2217_.59.0586a05: 五字義一爲二五義一非二五成一也。次下文如二智論
T2217_.59.0586a08: 時。問曰。佛經何以故初稱二如是語一。答曰。佛 T2217_.59.0586a09: 法大海信爲二能入一智爲二能度一。如是者即是 T2217_.59.0586a10: 信也。我者佛弟子等。雖レ知二無我一隨二俗法一 T2217_.59.0586a11: 説レ我非二實我一也。聞者非二耳根一。非二耳根一能 T2217_.59.0586a12: 聞レ聲。亦非二耳識一亦非二意識一。是聞レ聲事從二多 T2217_.59.0586a13: 因縁一生。一者。問曰。佛法中數等法實無。陰・ T2217_.59.0586a14: 界・入所レ不レ攝故。何以言レ一。答曰。隨二世俗一故 T2217_.59.0586a15: 有レ一。時者。有人言。一切天地好醜皆以レ時
T2217_.59.0586a18: 也。既智論説分明。定知五義非二五成就一也。所 T2217_.59.0586a19: 以一時已上讓二智論一薄伽梵已下牒釋故。私 T2217_.59.0586a20: 更加二一解一云。通序六句中前五句云二五義一 T2217_.59.0586a21: 歟。今所レ牒如是乃至法界宮文六句中五句 T2217_.59.0586a22: 有レ之故。故准二智論文一説二六成就一。開二信與聞一
T2217_.59.0586a27: 智度一者。衆成中又綺二所成一而文不二一純一故 T2217_.59.0586a28: 且除レ之歟。重意云。五字爲二五義一可レ爲二正 T2217_.59.0586a29: 説一。智論略説如是我聞一時五字別義竟之
T2217_.59.0586b03: 總説二六義上未レ明二所據一。今記二論意一令レ易レ可 T2217_.59.0586b04: レ知。然案二智論一。如是我聞一時牒爲二一段一開 T2217_.59.0586b05: 爲二五種一結爲二三句一。謂一如是二我三聞四 T2217_.59.0586b06: 一五時。是爲二五語一。如是爲レ一我聞爲レ二一 T2217_.59.0586b07: 時爲レ三。是爲二三句一。聞即我聞一是時數故。 T2217_.59.0586b08: 故結爲二三句一也。但論旨難レ尋。依順先聖一且
T2217_.59.0586b15: 由來等別説一之時置二此言一歟。大日經供養法 T2217_.59.0586b16: 卷云。右阿闍梨所集大毘*盧遮那成佛神變 T2217_.59.0586b17: 加持經中供養儀式具足竟。傳度者頗會レ意
T2217_.59.0586b21: 大本有十萬偈等者。開題云。此經總有二三本一。 T2217_.59.0586b22: 一法爾常恒本。諸佛法曼荼羅是也。二分 T2217_.59.0586b23: 流廣本。龍猛所二誦傳一十萬頌經是也。三略
T2217_.59.0586c02: 流中廣本故云二大本一歟。下略有二十萬一者。望二 T2217_.59.0586c03: 常恒本一故云レ略歟海雲記云。此經梵筴有二 T2217_.59.0586c04: 三本一。廣本十萬偈。若依二梵本一具譯可レ有二三 T2217_.59.0586c05: 百餘卷已來一。廣本在二西國一不レ到二此土一。梵本 T2217_.59.0586c06: 經略本四千偈。更有二略本一二千五百偈。中天
T2217_.59.0586c13: 經序略本雖レ同記一本一亦背二疏文一耳 T2217_.59.0586c14: 傳法聖者等者。開元録第九云。大毘*盧遮那
T2217_.59.0586c17: 言レ歸迴至二北天一無幸而卒。所レ持梵本有二勅 T2217_.59.0586c18: 迎還レ北在二西京華嚴寺一。取掌無畏與二沙門 T2217_.59.0586c19: 一行一於レ彼簡得數本梵經一。還遂爲二沙門一 T2217_.59.0586c20: 行一譯二大毘*盧遮那經一。其經具足梵文有二十 T2217_.59.0586c21: 萬頌一。今所レ出者撮二其要一取レ最。沙門寶月譯
T2217_.59.0586c28: 部教一持念次第共成二一卷一成二七卷一共成二一
T2217_.59.0587a02: 存二第七卷一者。應レ云二此經七卷三十六品一。故 T2217_.59.0587a03: 知第七卷是六卷所攝也。問。傳法聖者誰 T2217_.59.0587a04: 人耶。答。准下録中今經梵本無畏從二無行一相 T2217_.59.0587a05: 承上。傳法聖者指二無行一歟。或龍智金剛智等 T2217_.59.0587a06: 歟。其故開題中十萬頌。或云二龍猛誦出一或 T2217_.59.0587a07: 云二金剛智誦傳一。既彼二聖誦傳是分流廣 T2217_.59.0587a08: 本。故知今三千頌龍智金剛智等取二其要一歟。 T2217_.59.0587a09: 又十萬頌雖レ云二龍猛誦傳一亦不レ妨二金剛手一。 T2217_.59.0587a10: 准知三千頌通二龍猛一歟。問。龍猛誦出未審。 T2217_.59.0587a11: 大日經序云。北天竺國勃嚕羅國中有二大石 T2217_.59.0587a12: 山一。壁立干雲。於二其半腹一有下藏二祕法一窟上。數 T2217_.59.0587a13: 千猿猴捧レ經出。暴風*忽至吹二一梵篋一下來。 T2217_.59.0587a14: 樵夫取レ之獻レ王。王歡喜與二之善無畏。無畏
T2217_.59.0587a17: *盧遮那佛付屬金剛手菩薩一經二數百年一 T2217_.59.0587a18: 傳二中印度那蘭陀寺達磨掬多一。達*磨付屬
T2217_.59.0587a21: 屬金剛手一。金剛手次傳付屬那蘭陀寺達摩 T2217_.59.0587a22: 掬多阿闍梨一。阿闍梨次屬二中天竺國主釋迦
T2217_.59.0587a25: 空表製集等一專以二兩部祕藏之經一偏存二鐵塔 T2217_.59.0587a26: 流傳之旨一。又龍猛論中載二今經一。若不レ傳則 T2217_.59.0587a27: 何引二自造論一乎。故表製集四云。昔毘*盧 T2217_.59.0587a28: 遮那經。以二瑜伽無上祕密最大乘教一傳二於 T2217_.59.0587a29: 金剛*薩埵一。金剛*薩埵數百歳方得二龍猛菩 T2217_.59.0587b01: 薩一而授焉。龍猛又數百歳乃傳二龍智阿闍梨一。 T2217_.59.0587b02: 龍智又數百歳傳二金剛智*阿闍梨一。金剛智 T2217_.59.0587b03: 振レ錫東來傳二於和二尚一。自二法身如來一至二于和
T2217_.59.0587b06: 猶見在二南天竺國一傳授金剛頂瑜伽經及毘
T2217_.59.0587b09: 傳一則龍智何爲二傳授法門一乎。依二此等心一大 T2217_.59.0587b10: 師住心論中擧二兩部*曼陀羅一畢云。若爾誰 T2217_.59.0587b11: 傳。答。初從二大日如來一至二青龍阿闍梨一有二
T2217_.59.0587b16: 雖二唐家人師一是惠果二傳之孫弟。展轉設有 T2217_.59.0587b17: レ誤大師惠果面授之弟子。親受何有レ疑乎。又 T2217_.59.0587b18: 惠果行状云。常語二門人一曰。金剛界大悲胎 T2217_.59.0587b19: 藏兩部大教者諸佛祕藏即身成佛之路。訶 T2217_.59.0587b20: 陵辨弘新羅惠日竝授二胎藏師位一。釼南惟上 T2217_.59.0587b21: 河北義圓授二金剛界大法一。義明供奉亦授二兩 T2217_.59.0587b22: 部大法一。今有二日本沙門一來求二聖教一。以二兩部 T2217_.59.0587b23: 祕奧一壇儀印契漢梵無差悉受二於心一猶如二
T2217_.59.0587b28: 大師一。又請來表云。和尚告曰。我先知二汝來一 T2217_.59.0587b29: 相待久矣。今日相見大好大好。報命欲レ竭無
T2217_.59.0587c03: 簡二餘人一而云二無人付法一。同*門賢弟猶不レ比 T2217_.59.0587c04: レ肩。況孫弟海雲等成二同日論一哉。次付二經序一 T2217_.59.0587c05: 者。石窟梵篋無畏直相承翻レ之歟。然今文 T2217_.59.0587c06: *阿闍梨傳者指二無畏一也。彼説云。傳法聖者
T2217_.59.0587c09: 之安然又付二二過一不レ用レ之。一違二胎藏相承一
T2217_.59.0587c15: 軌非二大師請來一也。何爲レ難矣。抑南天北天之 T2217_.59.0587c16: 相承自門他門之諍論也。然眞言祕教以二東 T2217_.59.0587c17: 寺一爲レ正。故大原長宴僧都四十状云。池上廣 T2217_.59.0587c18: 慶*阿闍梨云。伺習諸家灌頂一無レ過二東寺
T2217_.59.0587c21: 南天一歸之後唯授二惠果一人一。惠果和尚又 T2217_.59.0587c22: 唯授二弘法大師一。不レ授二餘人一。是故惠朗紹レ六 T2217_.59.0587c23: 爲レ七不レ得二師位一。義明印可紹攝不レ謂二入室一。 T2217_.59.0587c24: 不空惠果既不レ授レ之。隨レ誰傳哉。而他家與二
T2217_.59.0587c28: レ云三誦出金剛頂百千頌一。未レ云三誦持毘*盧遮 T2217_.59.0587c29: 那經一。又不思議疏中明二今經第七卷由來一云。 T2217_.59.0588a01: 無畏三藏於二金栗王塔下一依二聖加被一感得
T2217_.59.0588a05: 法明道徳一。何於二兩部一有レ所レ殘耶。彼義訣 T2217_.59.0588a06: 中。龍猛未レ入二鐵塔一前大日如來現二其身一授二
T2217_.59.0588a09: レ得金剛頂經梵本猶誦傳之一。況既蒙二指授一。 T2217_.59.0588a10: 大日經廣本悋何不レ授*耶。又於二今經第七 T2217_.59.0588a11: 卷一者。凡雖レ有二鐵塔梵本一修持行儀未レ明故 T2217_.59.0588a12: 求二聖加被一更感得供養次第法一也。非三六卷 T2217_.59.0588a13: 梵本外更有二第七卷梵本一歟。依レ之第七卷初
T2217_.59.0588b05: 中一探取此品所有津要獨成二一卷一分爲二五
T2217_.59.0588b08: 梵本一譯成二六卷一。又總集一部教持念次第一
T2217_.59.0588b11: 經一同本異譯。而彼經龍猛到二鐵塔下一時。毘 T2217_.59.0588b12: *盧遮那於二空中一爲二龍猛一説也。彼念誦法 T2217_.59.0588b13: 既大日説。此第七卷無畏私撰乎。故同題云。
T2217_.59.0588c06: 窟梵篋一譯爲二七卷一。彼已有二第七卷梵本一。何 T2217_.59.0588c07: 云二私撰出一乎。或云。義釋文温古智嚴再治 T2217_.59.0588c08: 時加二人言一歟。二十卷草本疏中無二彼説一故。
T2217_.59.0588c11: 門他家相承作レ圖示レ之 T2217_.59.0588c12: T2217_.59.0588c13: T2217_.59.0588d14: 大師相承血脈 T2217_.59.0588d15: T2217_.59.0588d16: [IMAGE] T2217_.59.0588d17: [IMAGE]弘"/> T2217_.59.0588d18: [IMAGE] T2217_.59.0588d19: [IMAGE] T2217_.59.0588d20: [IMAGE] T2217_.59.0588d21: [IMAGE] T2217_.59.0588d22: [IMAGE] T2217_.59.0588d23: [IMAGE] T2217_.59.0588d24: [IMAGE] T2217_.59.0588d25: [IMAGE] T2217_.59.0588d26: [IMAGE] T2217_.59.0589a01: T2217_.59.0589a02: [IMAGE] T2217_.59.0589a03: [IMAGE] T2217_.59.0589a04: [IMAGE] T2217_.59.0589a05: [IMAGE] T2217_.59.0589a06: [IMAGE] T2217_.59.0589a07: [IMAGE] T2217_.59.0589a08: [IMAGE] T2217_.59.0589a09: [IMAGE] T2217_.59.0589a10: [IMAGE] T2217_.59.0589a11: [IMAGE] T2217_.59.0589a12: [IMAGE] T2217_.59.0589a13: [IMAGE] T2217_.59.0589a14: [IMAGE] T2217_.59.0589a15: [IMAGE] T2217_.59.0589a16: [IMAGE] T2217_.59.0589a17: [IMAGE] T2217_.59.0589a18: [IMAGE] T2217_.59.0589a19: [IMAGE] T2217_.59.0589a20: [IMAGE] T2217_.59.0589a21: [IMAGE] T2217_.59.0589a22: [IMAGE]弘義圓"/> T2217_.59.0589a23: [IMAGE] T2217_.59.0589a24: [IMAGE] T2217_.59.0589a25: [IMAGE] T2217_.59.0589a26: [IMAGE] T2217_.59.0589a27: [IMAGE] T2217_.59.0590a01: T2217_.59.0590a02: [IMAGE] T2217_.59.0590a03: [IMAGE] T2217_.59.0590a04: [IMAGE] T2217_.59.0590a05: [IMAGE] T2217_.59.0590a06: [IMAGE] T2217_.59.0590a07: [IMAGE] T2217_.59.0590a08: [IMAGE] T2217_.59.0590a09: [IMAGE] T2217_.59.0590a10: [IMAGE] T2217_.59.0590a11: [IMAGE] T2217_.59.0590a12: [IMAGE] T2217_.59.0590a13: [IMAGE] T2217_.59.0590a14: [IMAGE] T2217_.59.0590a15: [IMAGE] T2217_.59.0590a16: [IMAGE] T2217_.59.0590a17: [IMAGE] T2217_.59.0590a18: [IMAGE] T2217_.59.0590a19: [IMAGE] T2217_.59.0590a20: [IMAGE] T2217_.59.0590a21: [IMAGE] T2217_.59.0590a22: [IMAGE] T2217_.59.0590a23: [IMAGE] T2217_.59.0590a24: [IMAGE] T2217_.59.0590a25: [IMAGE] T2217_.59.0590a26: [IMAGE] T2217_.59.0590a27: [IMAGE] T2217_.59.0591a01: T2217_.59.0591a02: [IMAGE] T2217_.59.0591a03: [IMAGE] T2217_.59.0591a04: [IMAGE] T2217_.59.0591a05: [IMAGE] T2217_.59.0591a06: [IMAGE]
T2217_.59.0591b14: 加レ之歟。中川序分義云。十卷本智證裏書 T2217_.59.0591b15: 云。此三千頌不二是大本一故梵文上不レ題二通
T2217_.59.0591b19: 梵者謂薄伽聲依二六義一轉。如二有頌言一。自在 T2217_.59.0591b20: 熾盛與二端嚴一名稱吉祥及尊貴。如レ是六種 T2217_.59.0591b21: 義差別。應知總名爲二薄伽一。如レ是一切如來 T2217_.59.0591b22: 具有二於一切種一皆不二相離一。是故如來名二薄 T2217_.59.0591b23: 伽梵一。其義云何。謂諸如來永不レ繋屬諸煩 T2217_.59.0591b24: 惱一故具二自在義一。炎猛智火所二燒練一故具二熾 T2217_.59.0591b25: 盛義一。妙三十二大士相等於二莊嚴一飾故具二 T2217_.59.0591b26: 端嚴義一。一切殊勝功徳圓滿無レ不レ知故具二名 T2217_.59.0591b27: 稱義一。一切世間親近供養咸稱讃故具二吉祥 T2217_.59.0591b28: 義一。具二一切功徳一常起二方便一利益安樂一 T2217_.59.0591b29: 切有情一無二懈廢一故具二尊貴義一。或能破壞四
T2217_.59.0591c09: 趣釋一云二又有六義如聲論所釋一者。指二聲論 T2217_.59.0591c10: 師一云二論師一歟 T2217_.59.0591c11: 今此宗中薄伽梵是能破義者。問。今此能
T2217_.59.0591c16: 中能破義上爲レ證。況又佛地中六義外擧二破 T2217_.59.0591c17: 魔義一。故依レ之。理趣釋云。時薄伽梵者能義 T2217_.59.0591c18: 破義也。所破者破二四魔一也。又有二六義一如二聲
T2217_.59.0591c22: 其一一歟。所以指二佛地一云二其一一。非レ指二六義
T2217_.59.0591c29: 彼釋中四六配屬時。有徳配二端嚴吉祥一巧分 T2217_.59.0591d07: 別爲二名稱義一有名聲屬二餘三義一。全無二能破 T2217_.59.0591d08: 配當一。故知四者言總也。應レ云二三六開合異一
T2217_.59.0591d12: 者。彼又顯論難レ云二今宗一何。答。或於二佛地 T2217_.59.0591d13: 中一引二聲論頌一歟。故指二聲論師一云二論師六義一。 T2217_.59.0591d14: 以二佛地破魔義一云二今此宗一歟。或佛地中六 T2217_.59.0591d15: 義但以二句義一釋二薄伽梵一未レ及二字義一。然智論 T2217_.59.0591d16: 必以二字義一訓二釋多名一。故二論相望智度義勝 T2217_.59.0591d17: 故爲二今宗義一也。故抄云。謂彼顯宗之中。具 T2217_.59.0591d18: 足六義一都名二一薄伽梵一。更無二別義一。今此宗
T2217_.59.0591d21: 祖。親光唯顯師故 T2217_.59.0591d22: 以大智明等者。以二大日大圓智明一破二因海 T2217_.59.0591d23: 無明分位九種戲論妄識一義也。無明者智
T2217_.59.0591d26: 始間隔暗惑自除也。是即非レ斷二煩惱體一。除下 T2217_.59.0591d27: 非二菩提一之間隔上故云二能破一也。故摩訶衍論
T2217_.59.0592a01: 釋論亦云等者。智論第二云。復次頗伽名レ破。 T2217_.59.0592a02: 婆名レ能。能是能破二婬怒癡故稱爲二頗伽婆一。 T2217_.59.0592a03: 問曰。阿羅漢辟支佛亦破二婬怒癡一。與レ佛 T2217_.59.0592a04: 何異。答曰。阿羅漢辟支佛雖レ破二三毒一亦 T2217_.59.0592a05: 不二了了盡一。譬如下香在二器中一香雖無餘氣故 T2217_.59.0592a06: 在上。有如二草木薪火燒レ之烟盡炭灰不盡火力 T2217_.59.0592a07: 薄故。佛三毒永盡無餘。譬如下劫盡火燒二須 T2217_.59.0592a08: 彌山一切地一都無レ煙無炭。如二舍利弗一瞋恚 T2217_.59.0592a09: 氣殘難陀婬欲氣殘畢陵伽婆蹉慢氣殘。譬
T2217_.59.0592a15: 對二菩薩一云二未盡一歟。或二乘倶有二利鈍一故。利 T2217_.59.0592a16: 二類斷レ種鈍二人不レ然。今擧二鈍二乘一。經文 T2217_.59.0592a17: 大師釋約二利縁覺一歟。或種習別故。抄云。雖
T2217_.59.0592a20: 復次帝釋等者。第二約二女人一釋二薄伽義一有二 T2217_.59.0592a21: 二義一。一息二煩惱一義二所從生義。此中所從 T2217_.59.0592a22: 生者從二所生子一能生母立レ名。謂人子所二從 T2217_.59.0592a23: レ母生一故也。疏十七云。如來即是一切善法
T2217_.59.0592a26: 是從生義。如三人胎分成就時出離胎藏一。如來 T2217_.59.0592a27: 亦爾。淨菩提心究竟圓滿時出過一切諸觀一
T2217_.59.0592b02: 乘一大日經宗亦金剛乘故云レ爾也。又准二下若 T2217_.59.0592b03: 解金剛頂十六大生釋一可二金剛頂部一因便明二 T2217_.59.0592b04: 彼義一也。即翻此義者。暫息永息等異故云
T2217_.59.0592b07: 佛也。故疏第七云。如來無礙知見在二一切衆 T2217_.59.0592b08: 生相續中一法爾成就無レ有二缺滅一。以下於二此眞 T2217_.59.0592b09: 言體相一不中如レ實覺上故名爲二生死中人一。若能
T2217_.59.0592b12: 論中有二此例一。此者般若佛母也。一切善心 T2217_.59.0592b13: 與二此智一相應而斷二煩惱一故。倶舍云。若離二擇
T2217_.59.0592b19: 上釋云。據二宗心一有二互出生之義一。或顯曰不
T2217_.59.0592b23: 有如是隱語者。抄云。不レ可レ説二直是般若佛 T2217_.59.0592b24: 母一故言二女人一。此宗多有二如レ此隱密之語一。修
T2217_.59.0592b27: 實義一。如三大乘十法經説二聲聞成佛一。是佛祕 T2217_.59.0592b28: 密之教。其實不レ可二成佛一而説二成佛一。是密意 T2217_.59.0592b29: *之説故。今眞言教詞淺旨深。是名二諸佛密 T2217_.59.0592c01: 語一。如丁説二觀音瑜伽中云丙男女二根和合能 T2217_.59.0592c02: 作乙佛事甲。是以二定惠和合一。生二諸佛子一。非二實男
T2217_.59.0592c07: 礙知見人一故云二佛母一。此智冥會自證境一直 T2217_.59.0592c08: 不レ可レ説故以二男女相應一示レ之。云二如是隱語 T2217_.59.0592c09: 觸類思之一也。得與相應者理智冥合義也。 T2217_.59.0592c10: 問。相應於二心心所一云レ之。何理智冥合云二相 T2217_.59.0592c11: 應一*耶。答。彼權宗意也。祕教理智又云二相 T2217_.59.0592c12: 應一。故釋論中理智云二相應但有一。字義云。理
T2217_.59.0592c17: 皆異二佛地論六義一。此三義大悲胎藏三部*曼
T2217_.59.0592c20: 釋有名聲語密即蓮華部。増益故云二持資財 T2217_.59.0592c21: 者一。第二復次相應義即佛部。定惠相應理智
T2217_.59.0592c24: 第一也 T2217_.59.0592c25: 釋論亦云婆伽言徳等者。智論第二云。何名二 T2217_.59.0592c26: 頗伽婆一。天竺語婆伽秦言レ徳。婆言レ有。是名二 T2217_.59.0592c27: 有徳一復次頗伽名二分別。婆名二巧用一。總相別 T2217_.59.0592c28: 相巧分二別諸法一。是故名二頗伽婆一。復次頗伽 T2217_.59.0592c29: 名二名聲一。婆名レ有。是云二有名聲一。無レ有下得二徳 T2217_.59.0593a01: 名聲如レ佛者上。轉輪聖王釋梵護世者無レ有
T2217_.59.0593a05: レ取故。或有徳名聲離爲二。第二復次中又
T2217_.59.0593a08: 言及尊者等*者。或義云。言及二尊者一人直不
T2217_.59.0593a12: 智舍利弗等之例一言レ之。應レ云二薄伽梵毘
T2217_.59.0593a22: 身一者。即應身他受用也。次疏釋二成其所住 T2217_.59.0593a23: 處一名二佛受用身一。言二如來心王等一者如來是 T2217_.59.0593a24: 所住心王爲二能住一。如二一切諸佛説法儀式一。皆 T2217_.59.0593a25: 住二於應身一即本地身爲二教主一也○推功歸 T2217_.59.0593a26: 本言二法身説一○依正尚無礙。豈佛身眞應而
T2217_.59.0593a29: 力加持門之談也。今此他受用雖二凝然本有
T2217_.59.0593b03: 與二自性身色相莊嚴音聲説法一無二無別也。 T2217_.59.0593b04: 故知。自性身加被他受用身一即令レ説二自内
T2217_.59.0593b07: 此經上。然於二薄伽梵本地身説一依二華嚴一作二二 T2217_.59.0593b08: 釋一。就二三乘教一云二推功歸本一。此復馳二胸臆一而 T2217_.59.0593b09: 會レ文依二一乘教一云。眞應無レ礙則復駈二自宗一
T2217_.59.0593b14: 身之名一必由二自受法樂之義一而作二其教主一。 T2217_.59.0593b15: 不三必從二説由一。彼身非二自受用一而爲二自受一説 T2217_.59.0593b16: 法。能説不受名二自性身一。能説亦受名二受用
T2217_.59.0593b19: 大經藏在二華嚴界一説。實是華嚴深密祕分。其 T2217_.59.0593b20: 本未レ來レ此。是舍那他受用説。其中亦有二自 T2217_.59.0593b21: 證化他法門一。若大日金剛頂經等在二法界宮一
T2217_.59.0593b24: 有二二重一。通自性身通住二餘三身一説法。諸身 T2217_.59.0593b25: 説法皆自性身所作故。別者四種身各説故。 T2217_.59.0593b26: 又通者四身聖衆各住二自證三昧一故云レ通別 T2217_.59.0593b27: 者自性法身皆其主故。獨説二一切一故。以爲二 T2217_.59.0593b28: 教主一。所以云レ別。又二重各翻對通別可レ知 T2217_.59.0593b29: レ之。隨他四身通別義准二上二門一可レ知レ之。大 T2217_.59.0593c01: 師御意以二隨自意四種中自性身一爲二教主一兼 T2217_.59.0593c02: レ伴通二四身一。慈覺安然等以二自受用身一爲二教 T2217_.59.0593c03: 主一兼二餘三身説一。覺超云二他受用一。覺苑云二他
T2217_.59.0593c06: 身大毘*盧遮那如來與二自眷屬四種法身一 T2217_.59.0593c07: 住二金剛法界宮及眞言宮殿等一自受法樂故
T2217_.59.0593c13: 身癈立歟。故古徳祕釋中引二聖位禮懺二文一
T2217_.59.0593c17: 教主一。何況他受變化等乎。問。住心論十云。 T2217_.59.0593c18: 薄伽梵者總擧二塵數諸尊徳號一具釋如レ疏住 T2217_.59.0593c19: 者顯二能所二住一。言各各諸尊住二自證三昧 T2217_.59.0593c20: 句。如來加持廣大金剛法界宮者是則五佛 T2217_.59.0593c21: 之異名。大日寶幢開敷彌陀天鼓如レ次配。復 T2217_.59.0593c22: 次如來者大*曼荼羅身。金剛則三昧耶身。法 T2217_.59.0593c23: 界則達*磨*曼荼羅身。加持者事業威儀身 T2217_.59.0593c24: *也。此通二三種*之身一。廣大者明三各各身量 T2217_.59.0593c25: 同二虚空法界一。言レ宮者顯二所住處一。今此心王
T2217_.59.0594a02: 梵即毘盧遮那本地法身即心王如來也。論 T2217_.59.0594a03: 意薄伽梵者總擧二能住塵數諸尊一。住者顯二能 T2217_.59.0594a04: 所住一。如來乃至宮者顯二所住一也。所住中有二 T2217_.59.0594a05: 二意一。一如來乃至法界者五佛也。宮者定也。 T2217_.59.0594a06: 謂以二五佛之所證定一爲二所住處一。二如來*等 T2217_.59.0594a07: 者四種*曼荼羅身也。宮如レ前。謂以二四曼廣 T2217_.59.0594a08: 大身之所證一爲二所住處一。准二此所住一故知。能 T2217_.59.0594a09: 住薄伽梵者五佛四曼塵數諸尊徳號。若爾 T2217_.59.0594a10: 薄伽梵是唯大日*耶。答。疏論意別。疏就二 T2217_.59.0594a11: 最勝一且云二大日一。論盡二能住一故云二塵數一。若就
T2217_.59.0594a14: 住一可レ有二五佛四*曼身一故薄伽梵句釋二塵數
T2217_.59.0594a17: 慈覺釋中金剛頂經一切如來釋二大日一。或以二 T2217_.59.0594a18: 薄伽梵諸佛通名一今名二大日一故云レ爾。非レ取二 T2217_.59.0594a19: 諸尊一也。故論云二具釋如疏一。若與レ疏異者何 T2217_.59.0594a20: 讓レ疏*耶。但住處句配二五佛一者今經異二顯經一 T2217_.59.0594a21: 住所又如來身故云レ爾。故大師祕經注釋云。
T2217_.59.0594a29: 土中以二受用等三身一爲二説主一故。又古徳釋 T2217_.59.0594b01: 既云二四*曼身一。何爲レ難。自性身有二四*曼身一 T2217_.59.0594b02: 故。四*曼義釋一往釋歟。又義云 T2217_.59.0594b03: 次云如來是佛加持身者。智證大師抄云。佛
T2217_.59.0594b06: 身一。當二報身一也。亦名二字門道具足佛一也。亦名二 T2217_.59.0594b07: 具身加持一也。其所住處者即通二受用變化身一
T2217_.59.0594b10: 法門眷屬皆住二彼法界宮一受二法樂一内證。遍二 T2217_.59.0594b11: 滿生死中一利益衆生一利他也。爰知自性身 T2217_.59.0594b12: 住二加持一之時有二自他受法樂一一切皆無レ非二
T2217_.59.0594b15: 住自性身也。所加持即八葉乃至第四重釋迦 T2217_.59.0594b16: 世天等自他受用變化等流也。攝二四重圓壇一
T2217_.59.0594b21: 故。本地無相位亡二言語一。加持身是今經教主 T2217_.59.0594b22: 故云二曼荼羅中臺尊一也。疏第三云。然以二如 T2217_.59.0594b23: 來加持一故從二佛菩提自證之徳一現二八葉中臺
T2217_.59.0594b29: 教主義同故云レ爾也。本地自證位無二言語一故 T2217_.59.0594c01: 現二加持身一説二今經一。故云二字門道具足一也。故 T2217_.59.0594c02: 經具縁品云。此第一實際以二加持力一故爲
T2217_.59.0594c06: 身永異二受用身以下加持身一故云二具身加持一 T2217_.59.0594c07: 也。然古徳未レ知三自性身中有二加持身一。或云二 T2217_.59.0594c08: 本地自證之境一而害二經疏自證無言之文一。 T2217_.59.0594c09: 或云二他受變化之説一而同二顯教三乘一乘之 T2217_.59.0594c10: 佛一。恐隱二疏家之深旨一失二宗家之本意一歟。當 T2217_.59.0594c11: 知以二中臺尊一故不レ壞二大師自性身説法之 T2217_.59.0594c12: 義一。又以二加持身一故不レ違二疏家神力加持三 T2217_.59.0594c13: 昧之説一。疏中云二本地法身一者先擧二能現本地 T2217_.59.0594c14: 身一爲二今教主所依一。疏第三云二菩提自證徳一 T2217_.59.0594c15: 第六云二菩提實義一是也。具如二疏後文中辨一 T2217_.59.0594c16: 矣。文點云。次云二如來一者佛加持身之其所住
T2217_.59.0594c19: 主一文句也。住如來下示二住所一文言也。故知 T2217_.59.0594c20: 以二本地身一爲二教主一。故大師以二此文一判二自性 T2217_.59.0594c21: 身説法一。然或云二加持身一或云二符同須陀會 T2217_.59.0594c22: 天一者神爾不レ改二自性一而有二利他義一。又雖レ住二 T2217_.59.0594c23: 加持一自性敢不レ變。如下國王雖レ出二外朝一其體 T2217_.59.0594c24: 無レ替。故云二如來金剛幻一也。又法身色相無二 T2217_.59.0594c25: 比況物一故且寄二色究竟處一示レ有二色相一。非二全 T2217_.59.0594c26: 隨類應同義一耳。木幡義云。薄伽梵者理故 T2217_.59.0594c27: 云二本地法身一也。如來者即智故云二受用身一
T2217_.59.0595a04: 受用一。又理智相應故云二應身一。非二隨機應現
T2217_.59.0595a07: 爲二能住一。如二一切諸佛説法儀式一皆住二於應 T2217_.59.0595a08: 身一。即本地身爲二教主一也。推功歸本言二法身
T2217_.59.0595a11: 身也。其所住處名二佛受用身一是智法身自受 T2217_.59.0595a12: 用即所加持身。令三一切衆生見開悟三密一。
T2217_.59.0595a15: 也。木幡義云。如來心王諸佛者毘盧遮那理 T2217_.59.0595a16: 也。其中者自受用智也。能住理住二所住智一故 T2217_.59.0595a17: 云二住而住一也。既遍一切加持力生者。依二理 T2217_.59.0595a18: 智冥合加持力一生二他受用應身人一也。理智同 T2217_.59.0595a19: 遍二法界一人法倶無二分限一故云二遍一切所一也。 T2217_.59.0595a20: 即與下釋成生二加持身一之由上*也。而以下釋二 T2217_.59.0595a21: 他受用報身義一也。此報身義不レ同二如常一。如 T2217_.59.0595a22: レ先*古徳釋云。大日經教主不二總體本地法
T2217_.59.0595a25: 三摩耶身也。謂理佛羯磨人住二智身三形宮 T2217_.59.0595a26: 中一也。既遍一切等者從二理佛法界加持力一生二 T2217_.59.0595a27: 三摩耶受用住所一也。既與下明下所住宮與二能 T2217_.59.0595a28: 住法身平等無二上也。斯則依正輪圓之法界 T2217_.59.0595a29: 能所瑜伽之佛體故。而以下而實依正無二 T2217_.59.0595b01: 爲二自受法樂一且示依正*之別一。猶如三唯識論
T2217_.59.0595b05: 者。理佛云レ此。是能住故。智體云二所住一。即所 T2217_.59.0595b06: 居故 問。前云二無相法身一。今何云レ具二三密一 T2217_.59.0595b07: 乎 答。無相者約二顯教遮情妄假之相一。三密 T2217_.59.0595b08: 即就二眞言表徳眞實之體故無レ違耳。或無相 T2217_.59.0595b09: 不具故云二無相一也。故疏二十云。此心即佛
T2217_.59.0595b19: 意經文如來者中臺加持身之所住也。故加
T2217_.59.0595b22: 以二加持力一生二中臺藏身一也。即與等者。顯下此 T2217_.59.0595b23: 所生加持身與二本地身一無レ別義上也。而以等 T2217_.59.0595b24: 者。如來住二神變加持一説二三密法一是遠爲
T2217_.59.0595c01: 者。佛住二畢竟無相寂滅之法一。以二大悲一故 T2217_.59.0595c02: 住二於三昧一令三一切大會及無量衆生得レ見二 T2217_.59.0595c03: 此大悲胎藏曼荼羅莊嚴大會嚴妙之法一。即 T2217_.59.0595c04: 是於二無相中一而現二有相一。雖下復有相而從二因 T2217_.59.0595c05: 縁一生上即不生義同二於性淨之法一。而令下衆生 T2217_.59.0595c06: 各隨二本縁一見二種種色一聞二種種聲一獲二種種法一 T2217_.59.0595c07: 各隨二心器一如法修行上。有二如レ是大因縁一故又 T2217_.59.0595c08: 爲レ滿足金剛手所問之法一令二明白無レ餘故
T2217_.59.0595c11: 歟。問。自證無相位言心倶絶歟。答。言心 T2217_.59.0595c12: 倶離而心唯存。問。既云二倶離何亦存レ心 T2217_.59.0595c13: 乎 答。雖レ離二如義及一一心一然猶不二心存
T2217_.59.0595c17: 提自心自覺一。又不思議疏祕祕中祕釋云。本
T2217_.59.0595c20: 問。若爾與下顯乘一心無相爲二至極一。而成中契 T2217_.59.0595c21: 證絶言之義上何殊乎 答。彼四言九心分位 T2217_.59.0595c22: 未レ及二如義一一心一。況不二心乎 問。若爾無 T2217_.59.0595c23: 相位唯識大無二五大一乎。答。法佛法爾六大 T2217_.59.0595c24: 自證位本有云二六大法身一。所以隨縁六大是 T2217_.59.0595c25: 色心無礙唯心唯色。故依二唯心*之邊一雖レ云二 T2217_.59.0595c26: 不二心一於二法爾六大一全無二増減異一矣彼本 T2217_.59.0595c27: 不生理自有二理智一者。理五大智識大也。可 T2217_.59.0595c28: レ思レ之。尋云。能造六大色形有無如何。答。 T2217_.59.0595c29: 木幡義云。隨縁六大色心無礙故雖レ云下識大 T2217_.59.0596a01: 亦有二色形一五大或無中色形上法位六大識大 T2217_.59.0596a02: 無二色形一五大有二色形一也。私云。若法爾若隨 T2217_.59.0596a03: 縁六大論二色形一是所生四*曼相也。能造六 T2217_.59.0596a04: 大若識若五大不レ可レ有二色形堅濕燸動。無礙 T2217_.59.0596a05: 了知性故。實四大亦觸境非二顯形二色一故。但 T2217_.59.0596a06: 與二顯異。彼有爲事法此無爲理性故 T2217_.59.0596a07: 次又釋歎加持住處等者。前擧二住處體一今歎二 T2217_.59.0596a08: 住處徳一也。論云。如來加持廣大金剛法界宮
T2217_.59.0596a11: 或又五佛縁起次第轉釋故論疏無c違。例如二 T2217_.59.0596a12: 下四種身文轉釋又五字文中轉釋一也。又住 T2217_.59.0596a13: 處配二五佛一是三摩耶身五佛歟。宮閣即如來 T2217_.59.0596a14: 三摩耶形故先徳釋云。法界宮者法界塔婆
T2217_.59.0596a17: 文一歟 T2217_.59.0596a18: 此與釋論三種金剛三昧者。智論四十七云。 T2217_.59.0596a19: 問曰。三種三昧何以皆言二金剛一 答曰。初 T2217_.59.0596a20: 言二金剛一中言二金剛輪後言二如金剛一。如金剛 T2217_.59.0596a21: 三昧佛説三能貫穿一切諸法一。亦無不見三是 T2217_.59.0596a22: 金剛三昧能通達諸三昧一。金剛輪三昧者得二 T2217_.59.0596a23: 是三昧一即能持二諸三昧輪一。是皆佛自説義。論 T2217_.59.0596a24: 者攝持義。言二如金剛三昧一者。能破二一切諸 T2217_.59.0596a25: 煩惱結使一無レ有遺餘一。譬如釋提桓因手執二
T2217_.59.0596a28: 故云二大同一歟。或終一義大同。意云。三種中
T2217_.59.0596b02: 一自受用遍法界宮。義釋云。大謂無邊際故
T2217_.59.0596b07: *耶 答。別圓兩教通有二他受用。今此華藏 T2217_.59.0596b08: 世界圓他受用身土。於二一世界一分二二義一更
T2217_.59.0596b11: 即能破之義。法界者廣大*之義。即實智之 T2217_.59.0596b12: 體。宮者無相法身妙住之境心王所都心神 T2217_.59.0596b13: 所宅。此宮是古佛成道之處也。故云レ宮。隨二 T2217_.59.0596b14: 如來所應之處一無レ非二是宮一。所以名爲二金剛
T2217_.59.0596b17: 也。又智證大師遮那土總云二他受用土一。恐 T2217_.59.0596b18: 非レ理。兩部經是理智法身境界故。當レ知大師 T2217_.59.0596b19: 御意此宮下釋成深祕法界宮義一。釋論下引二 T2217_.59.0596b20: 智度淺略宮一簡異密宗義一。今此宗下還成二密 T2217_.59.0596b21: 乘義一也、或所謂以下文述二淺略義一。所謂是後 T2217_.59.0596b22: 次義故 T2217_.59.0596b23: 古佛成菩提處者。疏第十六云。然此五事仍
T2217_.59.0596b29: 云。古佛成菩提者菩提實義也。疏第六云。謂
T2217_.59.0596c03: 加持身。故對レ彼云二古佛一耳 T2217_.59.0596c04: 摩醯首羅天宮者。智論第二云。如二摩醯首羅
T2217_.59.0596c14: 釋論云第四禪等者。智論第九云。問曰。何以 T2217_.59.0596c15: 故名爲二淨居天梵世天一。答曰。第四禪有二八 T2217_.59.0596c16: 種一。五種是阿那含住處。是名二淨居一。三種凡夫 T2217_.59.0596c17: 聖人共住。過二是八種一有二十住菩薩住所一。亦
T2217_.59.0596c20: 報土一。第十地居。爲二三界所一爲不レ爾乎。佛地 T2217_.59.0596c21: 論説。此他受用所居淨土爲二第十地諸菩薩
T2217_.59.0596c24: 十八住處。無想天廣果天攝。非二別處所一。既 T2217_.59.0596c25: 云二十八住處一。復言三無想攝二廣果天一。故自在 T2217_.59.0596c26: 宮非二五淨居一。若淨居攝處應三十七非二十八一
T2217_.59.0596c29: 今疏意非二三界攝一。故下文非二今説一云二不獨
T2217_.59.0597a03: 最近二北邊一布列五淨居衆一○阿闍梨言此是 T2217_.59.0597a04: 五那含天子耳。過此以上有下菩薩受二佛識 T2217_.59.0597a05: 位一處上。亦名二淨居天一。多是一生補處菩薩。是
T2217_.59.0597a08: 三引二起世經一云。他化天上有二魔波旬一屬二他
T2217_.59.0597a11: 上別有二魔天處一。近二他化一亦他化攝○依二大 T2217_.59.0597a12: 智論一。五淨居上別更有二一菩薩淨居一○是第 T2217_.59.0597a13: 十地菩薩住處。以レ此通レ前色界合有二二十三
T2217_.59.0597a16: 色天攝一也。依レ之或經云。有二妙淨土一出過三
T2217_.59.0597a19: 則自顯二界外義一歟。義章釋文點可レ讀下以レ此
T2217_.59.0597a22: 今此宗明義等者。開題云。若據二淺略義一摩
T2217_.59.0597a26: 義者宮者無相法身妙住之境一。此宮是古佛
T2217_.59.0597a29: 句深義結文也。然今文重釋二前深祕意一也。 T2217_.59.0597b01: 今指二成佛外迹一云二深祕一。對二如常淺略一故。若 T2217_.59.0597b02: 不レ爾者何今云二有應之處一矣。但上文所謂者 T2217_.59.0597b03: 復次義。非レ釋成上一歟。猶如三釋論中本論所 T2217_.59.0597b04: 謂云二復次一矣。或又轉釋深祕一即爲二淺略一也。 T2217_.59.0597b05: 如三疏下云二轉釋佛莊嚴藏一耳。當レ知智論義 T2217_.59.0597b06: 爲レ淺今經義爲レ深也 T2217_.59.0597b07: 神心所宅者靈明性云二神心一。即靈知神知義 T2217_.59.0597b08: 也。神心是能住自性理佛也。所宅即所住受 T2217_.59.0597b09: 用智身也 T2217_.59.0597b10: 謂隨如來有應之處等者。自在宮處所不定 T2217_.59.0597b11: 意歟。佛地論第一云。如レ是淨土爲下與二三界一 T2217_.59.0597b12: 同一處所上爲二各別一*耶。有義各別。有處説 T2217_.59.0597b13: レ在二淨居天上一有處説レ在二西方等一故。有義同 T2217_.59.0597b14: 處。淨土周圓無レ有二邊際一通二法界一故。如實 T2217_.59.0597b15: 義者。實受用土周遍法界一無二處不有。不レ可三 T2217_.59.0597b16: 説言レ離二三界處一亦不レ可三説即三界處一。若隨二 T2217_.59.0597b17: 菩薩所宜一現者或在二色界淨居天上一或在二西
T2217_.59.0597b20: 若於二毘盧遮那之分一爲二遍法界第四禪一乎。 T2217_.59.0597b21: 答。然也。諮問。若遍法界皆是第四禪者。唯 T2217_.59.0597b22: 有二遮那住處一應レ無二衆生所居一乎。答。遮那 T2217_.59.0597b23: 雖レ遍二法界一不レ妨二衆生所住一。猶如三寂光遍二於
T2217_.59.0597b26: 色。首戴二髻髮一被二絹縠衣一。此是首陀會天成二 T2217_.59.0597b27: 最正覺一之幖幟也。彼界諸聖天衆衣服輕妙 T2217_.59.0597b28: 本質嚴淨不三復假以二外飾一故世尊俯同其
T2217_.59.0597c04: 四云。第四禪色究竟天有二五種名一。一名色究 T2217_.59.0597c05: 竟一二名二有頂一三名二須陀會一四名二魔醯首 T2217_.59.0597c06: 羅一五名二阿那含天一。第四禪主亦名二*魔醯首
T2217_.59.0597c10: 身一云二色究竟一。色身究竟體故。故大師釋云。
T2217_.59.0597c14: 令三一切入二不二之道一。理法身佛住二如如寂 T2217_.59.0597c15: 照一法然常住。不動而動現二八葉一爲二自受用一 T2217_.59.0597c16: 示二三重曼羅一令三十界證二大空一。雖二是理
T2217_.59.0597c22: 理智不二之理身説。金剛頂又智理不二之 T2217_.59.0597c23: 智佛談也。故金界遮那以二止觀一羽一而結二智 T2217_.59.0597c24: 印一胎藏毘盧以二定惠兩手一而作二定印一。甚以 T2217_.59.0597c25: 有二深意一者歟。又金剛頂經。能住佛身擧二智
T2217_.59.0597c29: 有レ味。深思當レ見矣。問。諸經中皆以二器界一爲二 T2217_.59.0598a01: 住處一。何今以二佛身心一爲二住處一*耶。答。凡三 T2217_.59.0598a02: 乘教雖レ云二唯識所變一猶論二心外之依正一。一 T2217_.59.0598a03: 乘宗雖レ談二一心縁起一屡滯二因海之人法一。斯 T2217_.59.0598a04: 則洗滌二心外之鑛垢一未レ開二心中之祕寶一故。 T2217_.59.0598a05: 然今教意性徳本具忽陳恒沙已有速顯。是 T2217_.59.0598a06: 故金剛尼吒天本有二衆生心上月輪一。胎藏法 T2217_.59.0598a07: 界宮豈非二我等胸中之蓮臺一。所住是依正輪 T2217_.59.0598a08: 圓之法界。何遙擧二鷲峰之岫一。能住亦理智瑜 T2217_.59.0598a09: 伽之佛體。誰遠尋二鵝王之迹一。故經中或云二三 T2217_.59.0598a10: 十七尊住心城一或云二大菩提心光明殿一此 T2217_.59.0598a11: 意矣。依レ之序分六動名二六根本煩惱之動搖一。 T2217_.59.0598a12: 誰混二東涌西沒之奇瑞一。流通衆退説二皆悉禮 T2217_.59.0598a13: 佛隱而不現一。寧同二作禮而去之儀式一。故大師 T2217_.59.0598a14: 釋云。恒沙眷屬鎭住自心之宮一無盡莊嚴優
T2217_.59.0598a17: 三密之法一。大師釋云。雙圓性海談二四*曼自
T2217_.59.0598a22: 日拜二諸佛臆中之曼荼一妙雲流傳之時開二衆 T2217_.59.0598a23: 生心上之鐵塔一。五輪本我身。誰求二西土之 T2217_.59.0598a24: 雲一。兩部即吾心。何仰二東流之風一。故今疏中 T2217_.59.0598a25: 釋二此中祕密謂心爲佛塔也一。金剛頂經中説二 T2217_.59.0598a26: 此即毘盧遮那聖衆集會便爲現證率都婆 T2217_.59.0598a27: 塔一。可レ悉レ之。可レ悉レ之。又疏第五釋二内心曼荼 T2217_.59.0598a28: 羅一云。此是如來祕傳之法。不レ可レ形二於翰墨一。 T2217_.59.0598a29: 故寄在圖像一以示二行人一。若得二深意一者自當二
T2217_.59.0598b03: 信證僧正義云。應有二二義一。一是符應義二相
T2217_.59.0598b08: 一切持金剛者等者。今持金剛可レ通二菩薩一。 T2217_.59.0598b09: 衆成就總句。皆悉衆會是廣故。故住心論第 T2217_.59.0598b10: 十釋二今金剛一云。金剛者五部諸尊所持法界
T2217_.59.0598b13: 大師釋於二金剛部中一亦有二五部一故祕藏記 T2217_.59.0598b14: 云。五部即五智。一智所互具二五智一。所以成二
T2217_.59.0598b17: 剛菩薩列擧云二及普賢菩薩等一。今文外無二菩 T2217_.59.0598b18: 薩總句一故。又金剛菩薩名互通故。故疏第 T2217_.59.0598b19: 十二云。復次菩薩身即是金剛之體。而十方 T2217_.59.0598b20: 一切佛同以二如來金剛智印一授二其手一故名二
T2217_.59.0598b23: 有二二重一。從レ心以下諸大眷屬。從心已上諸
T2217_.59.0598b26: 持金剛一也。住心論釋又此意矣。故寶鑰云。五
T2217_.59.0598b29: 云二其金剛一也。或雖レ通レ二金剛名近二内眷屬一 T2217_.59.0598c01: 故從レ勝云レ其歟。問。金剛頂經中與九十倶 T2217_.59.0598c02: 胝菩薩衆倶之總句置二大摩尼殿後一。諸經亦 T2217_.59.0598c03: 爾。何今違二顯密諸經例一衆成總句安二樓閣 T2217_.59.0598c04: 前一乎。答。或云。處衆各總別二節故*綺レ文 T2217_.59.0598c05: 也。私云。處衆交擧而顯二依正不二人法一體 T2217_.59.0598c06: 義一歟 T2217_.59.0598c07: 兼得淺深二釋者。鈔云。淺謂執持。執持金剛
T2217_.59.0598c10: 剛一結二於義爲勝一文起盡無レ爭執持相望持金
T2217_.59.0598c13: レ云二然隨文便 何 答。今持金剛亦兼二執義一
T2217_.59.0598c16: 持金剛一。然今經兼得新舊深淺二釋一故隨二文
T2217_.59.0598c20: 或示二五百塵點一歟 T2217_.59.0598c21: 心王所住之處等者。准下上文云二如來在此宮 T2217_.59.0598c22: 中爲獨處耶一下文云中心王毘盧遮那上可レ局二 T2217_.59.0598c23: 大日一尊一。今經教主故。心數又第一重等内 T2217_.59.0598c24: 大眷屬歟。下衆成就文列二金剛菩薩一故今文 T2217_.59.0598c25: 擧二内眷屬一顯二大眷屬一歟。云二智印及執金剛一 T2217_.59.0598c26: 故。疏第四云。曼荼羅者名二聚集一。乃至十世界 T2217_.59.0598c27: 微塵數差別智印輪圓輻湊翼輔大日心王一。
T2217_.59.0599a03: 云。心王如來大毘盧遮那五智四印及心數
T2217_.59.0599a08: 王如來大毘盧遮那釋二薄伽梵句一。五智四曼 T2217_.59.0599a09: 釋二如來乃至法界文一。次下配釋分明故與二疏 T2217_.59.0599a10: 釋同。大日普門體故云二諸尊徳號一。猶如三金 T2217_.59.0599a11: 剛頂經一切如來釋二大日如來一矣。或薄伽梵
T2217_.59.0599a16: 教意帝網瑜伽*故心數心王重重也。故頌云。
T2217_.59.0599a19: 八識心王。別本即身義中。以法界智爲本爲 T2217_.59.0599a20: レ證四佛等八識爲二心數一*耶。實義是互相渉 T2217_.59.0599a21: 入彼此加持故主伴重重王數多多也。雜問答
T2217_.59.0599a24: 餘七十二尊爲二心數一。約二胎藏界五百尊一大日
T2217_.59.0599a29: 薩一歟。祕藏記云。不動二九識一其餘十佛刹一
T2217_.59.0599b03: 故 T2217_.59.0599b04: 無不即入金剛界中者。准二上文一云二金剛法界 T2217_.59.0599b05: 宮。指二彼宮一云二金剛界中一歟。又第二十卷云。 T2217_.59.0599b06: 一切大會曼荼羅皆是一身無二別身一也。即普
T2217_.59.0599b09: 名二身體一也。金剛界儀軌云。應當レ知三自身即
T2217_.59.0599b13: 心王毘盧遮那成自然覺等者。此爲レ成二今經 T2217_.59.0599b14: 説會加持身一須三先明二自證法門身主伴一也。故 T2217_.59.0599b15: 云二如來内證功徳一自證三菩提義也。下卷中
T2217_.59.0599b20: 云。如來妙嚴之相法爾無レ減。非二造作所成一
T2217_.59.0599b26: 雖二十地菩薩一尚非二其境界一。下卷中。十住菩
T2217_.59.0599b29: 經理佛*云二唯佛一金界智身云二與佛一。例如三止 T2217_.59.0599c01: 觀唯佛與佛文弘決中釋二唯佛釋迦與佛十 T2217_.59.0599c02: 方佛一也 T2217_.59.0599c03: 約菩提義等者。抄云。雖二法與レ人能所有異 T2217_.59.0599c04: 然恐難解。謂於二曼荼羅中若但置レ印名二法 T2217_.59.0599c05: 曼荼羅一。即約二菩提義一金剛印。若於二彼中一置二 T2217_.59.0599c06: 一切賢聖各持二其印一依レ位而住。是約二佛陀
T2217_.59.0599c09: 云二菩提義一。謂自證三菩提故。此自證法門法 T2217_.59.0599c10: 爾所成其性決定不レ改故云二金剛印一。非二印
T2217_.59.0599c13: 陀義一即有中無量無邊持金剛者上。是即生後也。 T2217_.59.0599c14: 問。第四云。以二如是内證之徳無量無邊一
T2217_.59.0599c17: 法身三摩地等内證徳也。種子法曼荼羅是 T2217_.59.0599c18: 所現加持身也。四曼身皆説法利生此皆加 T2217_.59.0599c19: 持身故。故即身義云。法身三摩地等亦名二
T2217_.59.0599c23: 何皆云二智印一*耶。答。智所二印持一故。或與レ智 T2217_.59.0599c24: 相應故。信進慚等又云二智印一歟 T2217_.59.0599c25: 由此衆徳等者。此文有二二義一。一云既云二衆 T2217_.59.0599c26: 徳一却釋二前自證功徳主伴集會義一歟。二云 T2217_.59.0599c27: 案二經文一集會言專指一今經會座一故。所以約二 T2217_.59.0599c28: 佛陀義一成二衆會義一也。又此者目近之辭故。雜 T2217_.59.0599c29: 問答云。此内證境平等界中有下過二塵數心王 T2217_.59.0600a01: 心數上。是會集之義也。此一相平等四種法身 T2217_.59.0600a02: 遍二衆生趣一説法利益。此説聽處名爲二集會一
T2217_.59.0600a05: 會義一。何今約二一人具徳一云二一切集會一*耶。 T2217_.59.0600a06: 答。若少分未等一法未滿等反釋二經一切文一。 T2217_.59.0600a07: 故知具二一切徳一。持金剛者一味到二實際一故 T2217_.59.0600a08: 云二皆悉集會一歟。或又經疏影略互顯也 T2217_.59.0600a09: 然以自在神力等者。疏第三云。然以二如來加 T2217_.59.0600a10: 持一故。從二佛菩提自證之徳一現二八葉中胎藏 T2217_.59.0600a11: 身一。從二金剛密印一現二第一重金剛手等諸内眷 T2217_.59.0600a12: 屬一。從二大悲萬行一現二第二重摩訶薩埵諸大眷 T2217_.59.0600a13: 屬一。從二普門方便一現二第三重一切衆生喜見隨 T2217_.59.0600a14: 類之身一。若以二輪王灌頂一方レ之則第三重如二 T2217_.59.0600a15: 萬國君長一第二重如二朝廷百揆一第一重如二宗 T2217_.59.0600a16: 枝内弼一中胎如二垂拱之君一。故華臺常智爲二大
T2217_.59.0600a19: 即中胎大日非レ云二加持身一*耶。疏第六云二成 T2217_.59.0600a20: 佛外迹一是也。依レ之疏第四云。大日如來身紫 T2217_.59.0600a21: 磨金色被二絹縠衣一。此是首陀會天最成正 T2217_.59.0600a22: 覺之幖幟也。如來妙嚴之相法爾無減。非二造 T2217_.59.0600a23: 作所成一故。十住菩薩猶因レ承二佛神力一得レ見二
T2217_.59.0600a27: 異求一矣。又般若僧正抄云。加持身者曼荼羅 T2217_.59.0600a28: 中胎尊○亦名二字門道具足佛一*也。亦名二具
T2217_.59.0600b02: 門等也。所現中擧二第一重一顯二二三重眷屬一 T2217_.59.0600b03: 也。或又法門眷屬者但智印也。總即別名故。 T2217_.59.0600b04: 問。疏第五云。内心妙白蓮華者是實相自然 T2217_.59.0600b05: 智惠。蓮華葉是大悲方便也。其餘三重是 T2217_.59.0600b06: 從二此自證功徳一流出諸善知識一入二法界門一
T2217_.59.0600b09: 立名隨レ宜通而言レ之。皆法門身。又自證功徳 T2217_.59.0600b10: 也。第三卷中臺八葉云二自證一約レ勝。第五三 T2217_.59.0600b11: 重云二自證一據二通門一也。故當卷下十九執金 T2217_.59.0600b12: 剛云二内證之徳一四大菩薩云二内證功徳一。即 T2217_.59.0600b13: 此意矣。又八葉云二大悲一者。配二因根究竟一時 T2217_.59.0600b14: 有二此義一故歟。疏第二十云。爲以二中臺一爲二菩
T2217_.59.0600b17: 門内自證智一遍二一切所一破二諸無明障染一義 T2217_.59.0600b18: 名二戰具一。大空智即戰具名二大空戰具一。作二持 T2217_.59.0600b19: 業釋一。或執金剛者各隨二一門法界幖幟一謂。是
T2217_.59.0600b22: 故云二大空一。故云二一相一味到於實際一也。各 T2217_.59.0600b23: 有二斷惑功一故云二戰具一也。或又一一智印具二 T2217_.59.0600b24: 衆徳一而渉入猶如下虚空含二衆像一無礙上故云二 T2217_.59.0600b25: 大空一歟。即身義云法身同二虚空一而無礙。含二
T2217_.59.0600b28: 云二大空一。虚空遊歩等准知之一。擧二初二三一顯 T2217_.59.0600b29: レ餘歟
T2217_.59.0600c11: 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: 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_.59.0600c24: 信解者始從眞正發心等者。智證大師抄云。
T2217_.59.0600c27: 心。二初住已上菩薩初發心。三究竟發心。若 T2217_.59.0600c28: 約二實義一眞名約二究竟一而今且依二*博地一。言二眞 T2217_.59.0600c29: 正一者所發大心是眞是正不レ僞不レ邪故名二眞 T2217_.59.0600c30: 正一。發二此大心一位同二大覺一故名二眞正一。望レ前 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 592 593 594 595 596 597 598 599 600 601 602 603 604 605 606 607 [行番号:有/無] [返り点:有/無] [CITE] |