INBUDS
大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59
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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_.59.0585a09: 顯密一。神通人聞二秘密般若一也。或又指二秘密
T2217_.59.0585a10: 乗一歟。猶如三楞伽經云二我乘大乘無上法一矣。
T2217_.59.0585a11: 大師住心論云。牛羊等車徐進必經二三大無
T2217_.59.0585a12: 數劫一。神通寶輅凌二虚空一速飛一生之間必至二
T2217_.59.0585a14: 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
坊草之
T2217_.59.0585a17:
T2217_.59.0585a18:
T2217_.59.0585a19:大日經疏指心鈔卷第二
T2217_.59.0585a20:
T2217_.59.0585a21: 疏卷第一之二
T2217_.59.0585a22: 如是我聞等者。智證大師抄云。如是我聞者
T2217_.59.0585a23: 約二已開門一爲二阿難我一。若爾阿難非二大日侍
T2217_.59.0585a24: 者一。何稱二我聞一。阿闍梨云。約二法界通開義一無二
T2217_.59.0585a26: 我非二阿難之我一者此説未レ詳。私謂。毘盧
T2217_.59.0585a27: 遮那對二於聲聞一。何非二阿難我一耶。示二明文一
T2217_.59.0585a28: 佛心經下卷有下毘盧遮那對
告阿難一之文上。
T2217_.59.0585a29: 煩故不二具引一。既有二對告文一。何故非二阿難之
T2217_.59.0585b03: 以二金剛手一云レ爲二結集者一也。 故六度經以二
T2217_.59.0585b04: 總持藏一爲二金剛手受持一。祕藏記爲二結集者一
T2217_.59.0585b08: 後普賢･文殊菩薩率二阿難一於二鐵圍山間一結
T2217_.59.0585b10: 以一阿難一而似レ爲二顯密五藏通結集者一矣。若
T2217_.59.0585b11: 約二結集伴一通二阿難一歟。若依二結集主一者金剛
T2217_.59.0585b12: 手也。故安然釋云。若約二結集主一者是金剛
T2217_.59.0585b14: 口決云。約二法界通開レ義一者此意歟。又准二開
T2217_.59.0585b15: 題説藏記文一唯金剛手結集也。既云二顯教中一
T2217_.59.0585b16: 依二智論等説一歟。彼論云。迦葉･阿難於二王舍
T2217_.59.0585b17: 城一結集三藏一爲二聲聞藏一。文殊･阿難於二鐵圍
T2217_.59.0585b19: 顯大乘故。又六度經五藏傳持文總持金剛
T2217_.59.0585b20: 手受持。全非二阿難傳持一也。若爾何撿二六度
T2217_.59.0585b21: 經明文一撿二佛心經一説一遮二金薩結集義一。況
T2217_.59.0585b22: 對告人未二必結集者一。恐似二守株費智一耳。但
T2217_.59.0585b23: 祕藏記總別釋是於二前四藏一作二總別一也。又
T2217_.59.0585b24: 普賢金薩顯密異。故理趣釋云。是菩薩本是
T2217_.59.0585b25: 普賢。從二大日如來一受二金剛杵一之故名二金剛
T2217_.59.0585b27: 結集者疑云。大＊毘盧遮那經初云二如是我
T2217_.59.0585b28: 聞一。今疑此經釋迦如來滅度後八百年時＊毘
T2217_.59.0585b29: 盧遮那自對二普賢執金剛手等一而説。爾時阿
T2217_.59.0585b30: 難迦葉等久已滅度。誰言二我聞一。若言二龍樹
T2217_.59.0585c01: 菩薩結集一者復從レ毘＊盧遮那佛口一傳二普賢一。
T2217_.59.0585c02: 從二普賢一傳二龍樹一。如何龍樹稱二我聞一。若言二普
T2217_.59.0585c03: 賢我聞一者不レ爾。普賢菩薩非三二乘凡夫肉眼
T2217_.59.0585c05: 者法界宮之説無指二年月一。而疑者龍樹菩
T2217_.59.0585c06: 薩出時以爲二説經之時一出二阿難･迦葉一生レ疑。
T2217_.59.0585c07: 是大過也。又龍樹結集不レ足レ起レ言。如是我
T2217_.59.0585c08: 聞是金剛手語也。開題云。
之語也。
T2217_.59.0585c10: 難一。胎藏釋迦院烈座故專可二結集一也。又二
T2217_.59.0585c11: 乘凡夫不レ見二普賢一者。普賢觀經説二四衆八
T2217_.59.0585c13: 出時是閻浮流布之時代也。非二正説之時一。故
T2217_.59.0585c14: 義訣云。經篋廣長如レ床厚四五尺有二無量
T2217_.59.0585c16: 埵結集文龍樹誦出也。斯則當二于楞伽所説
T2217_.59.0585c17: 如來懸記之時一。非三啻害二密藏宗旨一亦闇違二
T2217_.59.0585c18: 顯經明文一矣。言二交雜人間結集一者智度論
T2217_.59.0585c19: 釋二顯結集一云。佛滅度後文殊･彌勒等諸大
T2217_.59.0585c21: 等既與二阿難一倶而結集。局二普賢一何懷レ疑。若
T2217_.59.0585c22: 不レ許者又顯經結集同レ疑
T2217_.59.0585c23: 經初五義等者。抄云。如來説法有二五成就言
T2217_.59.0585c24: 如是我聞者信成就也。一時者時成就也。薄
T2217_.59.0585c25: 伽梵者教主成就也。住如來加持法界宮乃
T2217_.59.0585c26: 至生大樓閣寶王等所成就也。其金剛名曰
T2217_.59.0585c28: 五成就一爲二五義一歟。疏既經初五義釋下而
T2217_.59.0585c29: 成下加二通序一之旨上。若五義非二五成一者何作二此
T2217_.59.0586a01: 釋一耶。故抄釋二五成就一畢般若燈論亦有二六
T2217_.59.0586a03: 又直就レ經釋二五成義一。非レ釋二疏五義文一歟。故
T2217_.59.0586a04: 直牒二經文一不レ云二疏云一。可レ悉レ之又義云。以二
T2217_.59.0586a05: 五字義一爲二五義一非二五成一也。次下文如二智論
T2217_.59.0586a07: 作二五語三句釋一。故智論第一云。如是我聞一
T2217_.59.0586a08: 時。問曰。佛經何以故初稱二如是語一。答曰。佛
T2217_.59.0586a09: 法大海信爲二能入一智爲二能度一。如是者即是
T2217_.59.0586a10: 信也。我者佛弟子等。雖レ知二無我一隨二俗法一
T2217_.59.0586a11: 説レ我非二實我一也。聞者非二耳根一。非二耳根一能
T2217_.59.0586a12: 聞レ聲。亦非二耳識一亦非二意識一。是聞レ聲事從二多
T2217_.59.0586a13: 因縁一生。一者。問曰。佛法中數等法實無。陰･
T2217_.59.0586a14: 界･入所レ不レ攝故。何以言レ一。答曰。隨二世俗一故
T2217_.59.0586a15: 有レ一。時者。有人言。一切天地好醜皆以レ時
T2217_.59.0586a17: 云。雖レ有二六字一合二如是一爲二信一義一。故云レ爾
T2217_.59.0586a18: 也。既智論説分明。定知五義非二五成就一也。所
T2217_.59.0586a19: 以一時已上讓二智論一薄伽梵已下牒釋故。私
T2217_.59.0586a20: 更加二一解一云。通序六句中前五句云二五義一
T2217_.59.0586a21: 歟。今所レ牒如是乃至法界宮文六句中五句
T2217_.59.0586a22: 有レ之故。故准二智論文一説二六成就一。開二信與聞一
T2217_.59.0586a24: 説二六義一。一者信成。二者聞成。三者時成。四者
T2217_.59.0586a26: 知五義者六義中前五義也。但衆成就不レ讓二
T2217_.59.0586a27: 智度一者。衆成中又綺二所成一而文不二一純一故
T2217_.59.0586a28: 且除レ之歟。重意云。五字爲二五義一可レ爲二正
T2217_.59.0586a29: 説一。智論略説如是我聞一時五字別義竟之
T2217_.59.0586b02: 釋一者。慈覺教王疏云。今謂諸師雖下依二智論一
T2217_.59.0586b03: 總説二六義上未レ明二所據一。今記二論意一令レ易レ可
T2217_.59.0586b04: レ知。然案二智論一。如是我聞一時牒爲二一段一開
T2217_.59.0586b05: 爲二五種一結爲二三句一。謂一如是二我三聞四
T2217_.59.0586b06: 一五時。是爲二五語一。如是爲レ一我聞爲レ二一
T2217_.59.0586b07: 時爲レ三。是爲二三句一。聞即我聞一是時數故。
T2217_.59.0586b08: 故結爲二三句一也。但論旨難レ尋。依順先聖一且
T2217_.59.0586b10: 阿闍梨云者。或金剛智歟。疏主詞故。或善
T2217_.59.0586b12: 或云。疏第五云。阿闍梨言。少時嘗因二重病一
T2217_.59.0586b14: 所阿闍梨者無畏也。經文牒釋之外加二因縁
T2217_.59.0586b15: 由來等別説一之時置二此言一歟。大日經供養法
T2217_.59.0586b16: 卷云。右阿闍梨所集大毘＊盧遮那成佛神變
T2217_.59.0586b17: 加持經中供養儀式具足竟。傳度者頗會レ意
T2217_.59.0586b20: 釋一可レ指二金剛智一歟
T2217_.59.0586b21: 大本有十萬偈等者。開題云。此經總有二三本一。
T2217_.59.0586b22: 一法爾常恒本。諸佛法曼荼羅是也。二分
T2217_.59.0586b23: 流廣本。龍猛所二誦傳一十萬頌經是也。三略
T2217_.59.0586b26: 毘＊盧遮那成道經一。大本十萬偈可レ有二三百
T2217_.59.0586b28: 流布閻浮提一略有二十萬偈一。若十佛刹微塵大
T2217_.59.0586c01: 私云。今文大本者。非二分流大本中大本一。分
T2217_.59.0586c02: 流中廣本故云二大本一歟。下略有二十萬一者。望二
T2217_.59.0586c03: 常恒本一故云レ略歟海雲記云。此經梵筴有二
T2217_.59.0586c04: 三本一。廣本十萬偈。若依二梵本一具譯可レ有二三
T2217_.59.0586c05: 百餘卷已來一。廣本在二西國一不レ到二此土一。梵本
T2217_.59.0586c06: 經略本四千偈。更有二略本一二千五百偈。中天
T2217_.59.0586c08: 今經序云。大本十萬頌梵方祕而密藏。今所
T2217_.59.0586c10: 三本一是殊。開題常恒本疏下文廣演身口意
T2217_.59.0586c12: 千偈幷二千五百本疏中全所レ不レ見也。又
T2217_.59.0586c13: 經序略本雖レ同記一本一亦背二疏文一耳
T2217_.59.0586c14: 傳法聖者等者。開元録第九云。大毘＊盧遮那
T2217_.59.0586c16: 言二善無畏一。曩時沙門無行西遊天竺一。學畢
T2217_.59.0586c17: 言レ歸迴至二北天一無幸而卒。所レ持梵本有二勅
T2217_.59.0586c18: 迎還レ北在二西京華嚴寺一。取掌無畏與二沙門
T2217_.59.0586c19: 一行一於レ彼簡得數本梵經一。還遂爲二沙門一
T2217_.59.0586c20: 行一譯二大毘＊盧遮那經一。其經具足梵文有二十
T2217_.59.0586c21: 萬頌一。今所レ出者撮二其要一取レ最。沙門寶月譯
T2217_.59.0586c23: 千頌一。今七卷經是也。故開題云。頌文三千
T2217_.59.0586c25: 卷於二六卷中一撰出供養儀軌一故。故開題云。
T2217_.59.0586c27: 又海雲記云。依二梵本一譯成二六卷一。又總集二一
T2217_.59.0586c28: 部教一持念次第共成二一卷一成二七卷一共成二一
T2217_.59.0587a01: 在二三十一品之内一故云レ爾。若前六卷外更
T2217_.59.0587a02: 存二第七卷一者。應レ云二此經七卷三十六品一。故
T2217_.59.0587a03: 知第七卷是六卷所攝也。問。傳法聖者誰
T2217_.59.0587a04: 人耶。答。准下録中今經梵本無畏從二無行一相
T2217_.59.0587a05: 承上。傳法聖者指二無行一歟。或龍智金剛智等
T2217_.59.0587a06: 歟。其故開題中十萬頌。或云二龍猛誦出一或
T2217_.59.0587a07: 云二金剛智誦傳一。既彼二聖誦傳是分流廣
T2217_.59.0587a08: 本。故知今三千頌龍智金剛智等取二其要一歟。
T2217_.59.0587a09: 又十萬頌雖レ云二龍猛誦傳一亦不レ妨二金剛手一。
T2217_.59.0587a10: 准知三千頌通二龍猛一歟。問。龍猛誦出未審。
T2217_.59.0587a11: 大日經序云。北天竺國勃嚕羅國中有二大石
T2217_.59.0587a12: 山一。壁立干雲。於二其半腹一有下藏二祕法一窟上。數
T2217_.59.0587a13: 千猿猴捧レ經出。暴風＊忽至吹二一梵篋一下來。
T2217_.59.0587a14: 樵夫取レ之獻レ王。王歡喜與二之善無畏。無畏
T2217_.59.0587a16: 大教相承記云。三藏善無畏云。此法從二毘
T2217_.59.0587a17: ＊盧遮那佛付屬金剛手菩薩一經二數百年一
T2217_.59.0587a18: 傳二中印度那蘭陀寺達磨掬多一。達＊磨付屬
T2217_.59.0587a20: 經廣大儀軌下奧云。此法摩訶＊毘盧遮那付
T2217_.59.0587a21: 屬金剛手一。金剛手次傳付屬那蘭陀寺達摩
T2217_.59.0587a22: 掬多阿闍梨一。阿闍梨次屬二中天竺國主釋迦
T2217_.59.0587a24: 龍猛誦傳一＊耶。答。凡大師依二圓照貞元録不
T2217_.59.0587a25: 空表製集等一專以二兩部祕藏之經一偏存二鐵塔
T2217_.59.0587a26: 流傳之旨一。又龍猛論中載二今經一。若不レ傳則
T2217_.59.0587a27: 何引二自造論一乎。故表製集四云。昔毘＊盧
T2217_.59.0587a28: 遮那經。以二瑜伽無上祕密最大乘教一傳二於
T2217_.59.0587a29: 金剛＊薩埵一。金剛＊薩埵數百歳方得二龍猛菩
T2217_.59.0587b01: 薩一而授焉。龍猛又數百歳乃傳二龍智阿闍梨一。
T2217_.59.0587b02: 龍智又數百歳傳二金剛智＊阿闍梨一。金剛智
T2217_.59.0587b03: 振レ錫東來傳二於和二尚一。自二法身如來一至二于和
T2217_.59.0587b05: 録云。龍樹菩薩弟子名二龍智一。年七百餘歳。今
T2217_.59.0587b06: 猶見在二南天竺國一傳授金剛頂瑜伽經及毘
T2217_.59.0587b08: 智既以二兩部經一爲二傳授法門一。龍猛若不二誦
T2217_.59.0587b09: 傳一則龍智何爲二傳授法門一乎。依二此等心一大
T2217_.59.0587b10: 師住心論中擧二兩部＊曼陀羅一畢云。若爾誰
T2217_.59.0587b11: 傳。答。初從二大日如來一至二青龍阿闍梨一有二
T2217_.59.0587b13: 經及大日經龍猛菩薩從二南天鐵塔中一誦出
T2217_.59.0587b15: 雲相承違二不空血脈一。邪正可レ悉レ之。況海雲
T2217_.59.0587b16: 雖二唐家人師一是惠果二傳之孫弟。展轉設有
T2217_.59.0587b17: レ誤大師惠果面授之弟子。親受何有レ疑乎。又
T2217_.59.0587b18: 惠果行状云。常語二門人一曰。金剛界大悲胎
T2217_.59.0587b19: 藏兩部大教者諸佛祕藏即身成佛之路。訶
T2217_.59.0587b20: 陵辨弘新羅惠日竝授二胎藏師位一。釼南惟上
T2217_.59.0587b21: 河北義圓授二金剛界大法一。義明供奉亦授二兩
T2217_.59.0587b22: 部大法一。今有二日本沙門一來求二聖教一。以二兩部
T2217_.59.0587b23: 祕奧一壇儀印契漢梵無差悉受二於心一猶如二
T2217_.59.0587b25: 智數萬印可八箇。就レ中七人得二金剛界一
T2217_.59.0587b27: 部祕奧一獨授二惠果一。惠果以二二界師位一偏授二
T2217_.59.0587b28: 大師一。又請來表云。和尚告曰。我先知二汝來一
T2217_.59.0587b29: 相待久矣。今日相見大好大好。報命欲レ竭無
T2217_.59.0587c02: 果六箇印可中獨賞二大師一而云二猶如寫瓶一。屡
T2217_.59.0587c03: 簡二餘人一而云二無人付法一。同＊門賢弟猶不レ比
T2217_.59.0587c04: レ肩。況孫弟海雲等成二同日論一哉。次付二經序一
T2217_.59.0587c05: 者。石窟梵篋無畏直相承翻レ之歟。然今文
T2217_.59.0587c06: ＊阿闍梨傳者指二無畏一也。彼説云。傳法聖者
T2217_.59.0587c08: 龍智等也。若不レ爾者違二疏文一故不レ用レ之。依
T2217_.59.0587c09: 之安然又付二二過一不レ用レ之。一違二胎藏相承一
T2217_.59.0587c14: 録歟。彼即法全同門。非二東寺相承一。況彼儀
T2217_.59.0587c15: 軌非二大師請來一也。何爲レ難矣。抑南天北天之
T2217_.59.0587c16: 相承自門他門之諍論也。然眞言祕教以二東
T2217_.59.0587c17: 寺一爲レ正。故大原長宴僧都四十状云。池上廣
T2217_.59.0587c18: 慶＊阿闍梨云。伺習諸家灌頂一無レ過二東寺
T2217_.59.0587c20: 毘＊盧遮那根本最極傳法密印。廣智三藏從二
T2217_.59.0587c21: 南天一歸之後唯授二惠果一人一。惠果和尚又
T2217_.59.0587c22: 唯授二弘法大師一。不レ授二餘人一。是故惠朗紹レ六
T2217_.59.0587c23: 爲レ七不レ得二師位一。義明印可紹攝不レ謂二入室一。
T2217_.59.0587c24: 不空惠果既不レ授レ之。隨レ誰傳哉。而他家與二
T2217_.59.0587c27: 者歟。問。不空金剛頂義訣。龍猛開二鐵塔一雖
T2217_.59.0587c28: レ云三誦出金剛頂百千頌一。未レ云三誦持毘＊盧遮
T2217_.59.0587c29: 那經一。又不思議疏中明二今經第七卷由來一云。
T2217_.59.0588a01: 無畏三藏於二金栗王塔下一依二聖加被一感得
T2217_.59.0588a04: 元祖一。何物不レ入二其手一乎。況初地入證位修二
T2217_.59.0588a05: 法明道徳一。何於二兩部一有レ所レ殘耶。彼義訣
T2217_.59.0588a06: 中。龍猛未レ入二鐵塔一前大日如來現二其身一授二
T2217_.59.0588a08: 法力加持故。以二白芥子一打開鐵塔扇一前。未
T2217_.59.0588a09: レ得金剛頂經梵本猶誦傳之一。況既蒙二指授一。
T2217_.59.0588a10: 大日經廣本悋何不レ授＊耶。又於二今經第七
T2217_.59.0588a11: 卷一者。凡雖レ有二鐵塔梵本一修持行儀未レ明故
T2217_.59.0588a12: 求二聖加被一更感得供養次第法一也。非三六卷
T2217_.59.0588a13: 梵本外更有二第七卷梵本一歟。依レ之第七卷初
T2217_.59.0588b02: 梨於二烏仗曩國一撰出毘＊盧遮那供養次第
T2217_.59.0588b04: 曩國或云二干闐國一。言レ撰者集也。謂於二大本
T2217_.59.0588b05: 中一探取此品所有津要獨成二一卷一分爲二五
T2217_.59.0588b07: 大本略行非レ有二別梵本一也。故海雲記云。依二
T2217_.59.0588b08: 梵本一譯成二六卷一。又總集一部教持念次第一
T2217_.59.0588b10: 鐵塔梵本無一乎。又義此第七卷與二要略念誦
T2217_.59.0588b11: 經一同本異譯。而彼經龍猛到二鐵塔下一時。毘
T2217_.59.0588b12: ＊盧遮那於二空中一爲二龍猛一説也。彼念誦法
T2217_.59.0588b13: 既大日説。此第七卷無畏私撰乎。故同題云。
T2217_.59.0588c02: 日經王説者。念誦經云。我今依レ經要略説二
T2217_.59.0588c05: 云二撰出一歟。依二大日經序一無畏得二北天竺石
T2217_.59.0588c06: 窟梵篋一譯爲二七卷一。彼已有二第七卷梵本一。何
T2217_.59.0588c07: 云二私撰出一乎。或云。義釋文温古智嚴再治
T2217_.59.0588c08: 時加二人言一歟。二十卷草本疏中無二彼説一故。
T2217_.59.0588c10: 法文一。若無二鐵塔梵本一者龍猛何引レ之。且自
T2217_.59.0588c11: 門他家相承作レ圖示レ之
T2217_.59.0588c12:
T2217_.59.0588c13:
T2217_.59.0588d14: 大師相承血脈
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T2217_.59.0591b09: 以非大經正本等者。指二十萬頌一云二大經正
T2217_.59.0591b11: 頌之梵本一。言二今以例加之一者例二於十萬偈正
T2217_.59.0591b13: 答既上云二以非大經正本等一例二大本通序一
T2217_.59.0591b14: 加レ之歟。中川序分義云。十卷本智證裏書
T2217_.59.0591b15: 云。此三千頌不二是大本一故梵文上不レ題二通
T2217_.59.0591b18: 論師所解具有六義者。佛地論第一云。薄伽
T2217_.59.0591b19: 梵者謂薄伽聲依二六義一轉。如二有頌言一。自在
T2217_.59.0591b20: 熾盛與二端嚴一名稱吉祥及尊貴。如レ是六種
T2217_.59.0591b21: 義差別。應知總名爲二薄伽一。如レ是一切如來
T2217_.59.0591b22: 具有二於一切種一皆不二相離一。是故如來名二薄
T2217_.59.0591b23: 伽梵一。其義云何。謂諸如來永不レ繋屬諸煩
T2217_.59.0591b24: 惱一故具二自在義一。炎猛智火所二燒練一故具二熾
T2217_.59.0591b25: 盛義一。妙三十二大士相等於二莊嚴一飾故具二
T2217_.59.0591b26: 端嚴義一。一切殊勝功徳圓滿無レ不レ知故具二名
T2217_.59.0591b27: 稱義一。一切世間親近供養咸稱讃故具二吉祥
T2217_.59.0591b28: 義一。具二一切功徳一常起二方便一利益安
樂一
T2217_.59.0591b29: 切有情一無二懈廢一故具二尊貴義一。或能破壞四
T2217_.59.0591c08: 薩所造也。今論師者指二彼菩薩一歟。又准二理
T2217_.59.0591c09: 趣釋一云二又有六義如聲論所釋一者。指二聲論
T2217_.59.0591c10: 師一云二論師一歟
T2217_.59.0591c11: 今此宗中薄伽梵是能破義者。問。今此能
T2217_.59.0591c13: 問。題云。論師所解具有二六義一。今擧二其一一。
T2217_.59.0591c15: レ指二其中一乎。答。今能破義以下智論擧四義一
T2217_.59.0591c16: 中能破義上爲レ證。況又佛地中六義外擧二破
T2217_.59.0591c17: 魔義一。故依レ之。理趣釋云。時薄伽梵者能義
T2217_.59.0591c18: 破義也。所破者破二四魔一也。又有二六義一如二聲
T2217_.59.0591c21: 中。六義約二論師所解一破魔准二疏釋一指レ彼云二
T2217_.59.0591c22: 其一一歟。所以指二佛地一云二其一一。非レ指二六義
T2217_.59.0591c24: 度四義云二四六之義一。其旨豈殊。只是離合
T2217_.59.0591c26: 云二離合異一。定知六義所攝也。又疏十四云。薄
T2217_.59.0591c28: 前解二能破等義一爲二六義中説一也。爾何。答。
T2217_.59.0591c29: 彼釋中四六配屬時。有徳配二端嚴吉祥一巧分
T2217_.59.0591d07: 別爲二名稱義一有名聲屬二餘三義一。全無二能破
T2217_.59.0591d08: 配當一。故知四者言總也。應レ云二三六開合異一
T2217_.59.0591d11: 佛地能破魔義一何簡レ彼乎。若依二智論能破一
T2217_.59.0591d12: 者。彼又顯論難レ云二今宗一何。答。或於二佛地
T2217_.59.0591d13: 中一引二聲論頌一歟。故指二聲論師一云二論師六義一。
T2217_.59.0591d14: 以二佛地破魔義一云二今此宗一歟。或佛地中六
T2217_.59.0591d15: 義但以二句義一釋二薄伽梵一未レ及二字義一。然智論
T2217_.59.0591d16: 必以二字義一訓二釋多名一。故二論相望智度義勝
T2217_.59.0591d17: 故爲二今宗義一也。故抄云。謂彼顯宗之中。具
T2217_.59.0591d18: 足六義一都名二一薄伽梵一。更無二別義一。今此宗
T2217_.59.0591d20: 又以二智論爲二顯密分別證一。況復龍樹祕宗元
T2217_.59.0591d21: 祖。親光唯顯師故
T2217_.59.0591d22: 以大智明等者。以二大日大圓智明一破二因海
T2217_.59.0591d23: 無明分位九種戲論妄識一義也。無明者智
T2217_.59.0591d25: 元無生無相也。如實智自心惠日出時無
T2217_.59.0591d26: 始間隔暗惑自除也。是即非レ斷二煩惱體一。除下
T2217_.59.0591d27: 非二菩提一之間隔上故云二能破一也。故摩訶衍論
T2217_.59.0591d29: 閦大圓智也。淨菩提心位諸惑頓斷故
T2217_.59.0592a01: 釋論亦云等者。智論第二云。復次頗伽名レ破。
T2217_.59.0592a02: 婆名レ能。能是能破二婬怒癡故稱爲二頗伽婆一。
T2217_.59.0592a03: 問曰。阿羅漢辟支佛亦破二婬怒癡一。與レ佛
T2217_.59.0592a04: 何異。答曰。阿羅漢辟支佛雖レ破二三毒一亦
T2217_.59.0592a05: 不二了了盡一。譬如下香在二器中一香雖無餘氣故
T2217_.59.0592a06: 在上。有如二草木薪火燒レ之烟盡炭灰不
盡火力
T2217_.59.0592a07: 薄故。佛三毒永盡無餘。譬如下劫盡火燒二須
T2217_.59.0592a08: 彌山一切地一都無レ煙無炭。如二舍利弗一瞋恚
T2217_.59.0592a09: 氣殘難陀婬欲氣殘畢陵伽婆蹉慢氣殘。譬
T2217_.59.0592a12: 問。縁覺斷種故。經云レ拔二業煩惱株杌及無
T2217_.59.0592a14: 盡一＊耶。答。相望不定故。望二聲聞一雖レ斷種
T2217_.59.0592a15: 對二菩薩一云二未盡一歟。或二乘倶有二利鈍一故。利
T2217_.59.0592a16: 二類斷レ種鈍二人不レ然。今擧二鈍二乘一。經文
T2217_.59.0592a17: 大師釋約二利縁覺一歟。或種習別故。抄云。雖
T2217_.59.0592a19: 執一歟。婬怒癡者上二如レ次貪瞋二惑也
T2217_.59.0592a20: 復次帝釋等者。第二約二女人一釋二薄伽義一有二
T2217_.59.0592a21: 二義一。一息二煩惱一義二所從生義。此中所從
T2217_.59.0592a22: 生者從二所生子一能生母立レ名。謂人子所二從
T2217_.59.0592a23: レ母生一故也。疏十七云。如來即是一切善法
T2217_.59.0592a25: 良證耳。又義釋第七云。次＊云二三婆吠一者。
T2217_.59.0592a26: 是從生義。如三人胎分成就時出離胎藏一。如來
T2217_.59.0592a27: 亦爾。淨菩提心究竟圓滿時出過一切諸觀一
T2217_.59.0592b01: 金剛頂宗等者。非二兩部隨一金剛頂宗一。望二顯
T2217_.59.0592b02: 乘一大日經宗亦金剛乘故云レ爾也。又准二下若
T2217_.59.0592b03: 解金剛頂十六大生釋一可二金剛頂部一因便明二
T2217_.59.0592b04: 彼義一也。即翻此義者。暫息永息等異故云
T2217_.59.0592b06: 菩薩一生故此菩薩各二佛母也。無礙知見人者
T2217_.59.0592b07: 佛也。故疏第七云。如來無礙知見在二一切衆
T2217_.59.0592b08: 生相續中一法爾成就無レ有二缺滅一。以下於二此眞
T2217_.59.0592b09: 言體相一不中如レ實覺上故名爲二生死中人一。若能
T2217_.59.0592b11: 得二與相應一等者。私云。與字可レ用二此訓一。唯識
T2217_.59.0592b12: 論中有二此例一。此者般若佛母也。一切善心
T2217_.59.0592b13: 與二此智一相應而斷二煩惱一故。倶舍云。若離二擇
T2217_.59.0592b15: 惠男義。何云レ母乎。故祕藏記云。定則女惠
T2217_.59.0592b18: 如三悉曇男聲智惠字亦名二字母一也。又祕藏記
T2217_.59.0592b19: 上釋云。據二宗心一有二互出生之義一。或顯曰不
T2217_.59.0592b22: 此意般若通レ定歟
T2217_.59.0592b23: 有如是隱語者。抄云。不レ可レ説二直是般若佛
T2217_.59.0592b24: 母一故言二女人一。此宗多有二如レ此隱密之語一。修
T2217_.59.0592b26: 四云。法相所立之佛密意説謂詞深旨淺未二
T2217_.59.0592b27: 實義一。如三大乘十法經説二聲聞成佛一。是佛祕
T2217_.59.0592b28: 密之教。其實不レ可二成佛一而説二成佛一。是密意
T2217_.59.0592b29: ＊之説故。今眞言教詞淺旨深。是名二諸佛密
T2217_.59.0592c01: 語一。如丁説二觀音瑜伽中云丙男女二根和合能
T2217_.59.0592c02: 作乙佛事甲。是以二定惠和合一。生二諸佛子一。非二實男
T2217_.59.0592c04: 又下文云。如來自證之智設以二神力加持一亦
T2217_.59.0592c06: 歟。輒不レ可レ示レ人故云二不可直宣一。此智生二無
T2217_.59.0592c07: 礙知見人一故云二佛母一。此智冥會自證境一直
T2217_.59.0592c08: 不レ可レ説故以二男女相應一示レ之。云二如是隱語
T2217_.59.0592c09: 觸類思之一也。得與相應者理智冥合義也。
T2217_.59.0592c10: 問。相應於二心心所一云レ之。何理智冥合云二相
T2217_.59.0592c11: 應一＊耶。答。彼權宗意也。祕教理智又云二相
T2217_.59.0592c12: 應一。故釋論中理智云二相應但有一。
字義云。理
T2217_.59.0592c14: 云。此中第二是隱密語耳○須二口傳相付一也
T2217_.59.0592c16: 又薄伽梵者等者。或云。薄伽梵有二三重釋一。
T2217_.59.0592c17: 皆異二佛地論六義一。此三義大悲胎藏三部＊曼
T2217_.59.0592c19: 破義金剛部意密也。智有二摧破功一故。第三又
T2217_.59.0592c20: 釋有名聲語密即蓮華部。増益故云二持資財
T2217_.59.0592c21: 者一。第二復次相應義即佛部。定惠相應理智
T2217_.59.0592c23: 生故所從生也。此金佛蓮次第如二先三身次
T2217_.59.0592c24: 第一也
T2217_.59.0592c25: 釋論亦云婆伽言徳等者。智論第二云。何名二
T2217_.59.0592c26: 頗伽婆一。天竺語婆伽秦言レ徳。婆言レ有。是名二
T2217_.59.0592c27: 有徳一復次頗伽名二分別。婆名二巧用一。總相別
T2217_.59.0592c28: 相巧分二別諸法一。是故名二頗伽婆一。復次頗伽
T2217_.59.0592c29: 名二名聲一。婆名レ有。是云二有名聲一。無レ有下得二徳
T2217_.59.0593a01: 名聲如レ佛者上。轉輪聖王釋梵護世者無レ有
T2217_.59.0593a04: 三義一爲二二義一。有徳名聲爲二一義一。巧分別不
T2217_.59.0593a05: レ取故。或有徳名聲離爲二。第二復次中又
T2217_.59.0593a07: 五部開合異故麁分有レ三細分五異可レ思レ之
T2217_.59.0593a08: 言及尊者等＊者。或義云。言及二尊者一人直不
T2217_.59.0593a11: 此經中例云薄伽梵等者。意云。今經中以二大
T2217_.59.0593a12: 智舍利弗等之例一言レ之。應レ云二薄伽梵毘
T2217_.59.0593a18: 薄伽梵即毘＊盧遮那等者。智證大師疏抄
T2217_.59.0593a21: 者即實相法身也○言二次云如來是佛加持
T2217_.59.0593a22: 身一者。即應身他受用也。次疏釋二成其所住
T2217_.59.0593a23: 處一名二佛受用身一。言二如來心王等一者如來是
T2217_.59.0593a24: 所住心王爲二能住一。如二一切諸佛説法儀式一。皆
T2217_.59.0593a25: 住二於應身一即本地身爲二教主一也○推功歸
T2217_.59.0593a26: 本言二法身説一○依正尚無礙。豈佛身眞應而
T2217_.59.0593a28: 四種法身一。然自性身二具他受用等用一者是神
T2217_.59.0593a29: 力加持門之談也。今此他受用雖二凝然本有
T2217_.59.0593b02: 他受用身親從二自性加持身一起同凝然故即
T2217_.59.0593b03: 與二自性身色相莊嚴音聲説法一無二無別也。
T2217_.59.0593b04: 故知。自性身加被他受用身一即令レ説二自内
T2217_.59.0593b06: 不レ知二本地身説法一。故強令下住二他受用身一説中
T2217_.59.0593b07: 此經上。然於二薄伽梵本地身説一依二華嚴一作二二
T2217_.59.0593b08: 釋一。就二三乘教一云二推功歸本一。此復馳二胸臆一而
T2217_.59.0593b09: 會レ文依二一乘教一云。眞應無レ礙則復駈二自宗一
T2217_.59.0593b11: 加二他受用身一令レ説二自證法一也。實範抄二意
T2217_.59.0593b13: 等中猶遮二慈覺等自受用説一。云若得二自受用
T2217_.59.0593b14: 身之名一必由二自受法樂之義一而作二其教主一。
T2217_.59.0593b15: 不三必從二説由一。彼身非二自受用一而爲二自受一説
T2217_.59.0593b16: 法。能説不受名二自性身一。能説亦受名二受用
T2217_.59.0593b18: 意自性身爲二教主一也。安然教時義云。若菩薩
T2217_.59.0593b19: 大經藏在二華嚴界一説。實是華嚴深密祕分。其
T2217_.59.0593b20: 本未レ來レ此。是舍那他受用説。其中亦有二自
T2217_.59.0593b21: 證化他法門一。若大日金剛頂經等在二法界宮一
T2217_.59.0593b23: 信證僧正云。隨自意四身有二通別二義一。此又
T2217_.59.0593b24: 有二二重一。通自性身通住二餘三身一説法。諸身
T2217_.59.0593b25: 説法皆自性身所作故。別者四種身各説故。
T2217_.59.0593b26: 又通者四身聖衆各住二自證三昧一故云レ通別
T2217_.59.0593b27: 者自性法身皆其主故。獨説二一切一故。以爲二
T2217_.59.0593b28: 教主一。所以云レ別。又二重各翻對通別可レ知
T2217_.59.0593b29: レ之。隨他四身通別義准二上二門一可レ知レ之。大
T2217_.59.0593c01: 師御意以二隨自意四種中自性身一爲二教主一兼
T2217_.59.0593c02: レ伴通二四身一。慈覺安然等以二自受用身一爲二教
T2217_.59.0593c03: 主一兼二餘三身説一。覺超云二他受用一。覺苑云二他
T2217_.59.0593c05: 義一歟。故寶鑰下云。眞言密藏兩部祕藏是法
T2217_.59.0593c06: 身大毘＊盧遮那如來與二自眷屬四種法身一
T2217_.59.0593c07: 住二金剛法界宮及眞言宮殿等一自受法樂故
T2217_.59.0593c09: 本地法身也。故古徳釋云。薄伽梵者不二總
T2217_.59.0593c12: 者四佛已下自性受用等四身歟。即五種法
T2217_.59.0593c13: 身癈立歟。故古徳祕釋中引二聖位禮懺二文一
T2217_.59.0593c16: 復以二自受用身一爲二所住所一。是所成句何爲二
T2217_.59.0593c17: 教主一。何況他受變化等乎。問。住心論十云。
T2217_.59.0593c18: 薄伽梵者總擧二塵數諸尊徳號一具釋如レ疏住
T2217_.59.0593c19: 者顯二能所二住一。言各各諸尊住二自證三昧
T2217_.59.0593c20: 句。如來加持廣大金剛法界宮者是則五佛
T2217_.59.0593c21: 之異名。大日寶幢開敷彌陀天鼓如レ次配。復
T2217_.59.0593c22: 次如來者大＊曼荼羅身。金剛則三昧耶身。法
T2217_.59.0593c23: 界則達＊磨＊曼荼羅身。加持者事業威儀身
T2217_.59.0593c24: ＊也。此通二三種＊之身一。廣大者明三各各身量
T2217_.59.0593c25: 同二虚空法界一。言レ宮者顯二所住處一。今此心王
T2217_.59.0594a01: 唯自性身乎。答。序分義云。私案疏意薄伽
T2217_.59.0594a02: 梵即毘盧遮那本地法身即心王如來也。論
T2217_.59.0594a03: 意薄伽梵者總擧二能住塵數諸尊一。住者顯二能
T2217_.59.0594a04: 所住一。如來乃至宮者顯二所住一也。所住中有二
T2217_.59.0594a05: 二意一。一如來乃至法界者五佛也。宮者定也。
T2217_.59.0594a06: 謂以二五佛之所證定一爲二所住處一。二如來＊等
T2217_.59.0594a07: 者四種＊曼荼羅身也。宮如レ前。謂以二四曼廣
T2217_.59.0594a08: 大身之所證一爲二所住處一。准二此所住一故知。能
T2217_.59.0594a09: 住薄伽梵者五佛四曼塵數諸尊徳號。若爾
T2217_.59.0594a10: 薄伽梵是唯大日＊耶。答。疏論意別。疏就二
T2217_.59.0594a11: 最勝一且云二大日一。論盡二能住一故云二塵數一。若就
T2217_.59.0594a13: 住處擧二五佛四＊曼所證定一。故以二所住一推二能
T2217_.59.0594a14: 住一可レ有二五佛四＊曼身一故薄伽梵句釋二塵數
T2217_.59.0594a16: 云。大日是普門體故云二塵數諸尊徳號一。猶如三
T2217_.59.0594a17: 慈覺釋中金剛頂經一切如來釋二大日一。或以二
T2217_.59.0594a18: 薄伽梵諸佛通名一今名二大日一故云レ爾。非レ取二
T2217_.59.0594a19: 諸尊一也。故論云二具釋如疏一。若與レ疏異者何
T2217_.59.0594a20: 讓レ疏＊耶。但住處句配二五佛一者今經異二顯經一
T2217_.59.0594a21: 住所又如來身故云レ爾。故大師祕經注釋云。
T2217_.59.0594a23: 云。還以二如來種種功徳寶王一間飾樓閣寶
T2217_.59.0594a26: 加持世界合論而云レ爾。故次下句云。十八瑜
T2217_.59.0594a28: 世界歟。若論二加持世界一者今經亦爾。瑞相
T2217_.59.0594a29: 土中以二受用等三身一爲二説主一故。又古徳釋
T2217_.59.0594b01: 既云二四＊曼身一。何爲レ難。自性身有二四＊曼身一
T2217_.59.0594b02: 故。四＊曼義釋一往釋歟。又義云
T2217_.59.0594b03: 次云如來是佛加持身者。智證大師抄云。佛
T2217_.59.0594b05: 云。加持身者＊曼荼羅中臺尊。此名二佛加持
T2217_.59.0594b06: 身一。當二報身一也。亦名二字門道具足佛一也。亦名二
T2217_.59.0594b07: 具身加持一也。其所住處者即通二受用變化身一
T2217_.59.0594b09: 持自性身住二所加持受用變化等流一時一切
T2217_.59.0594b10: 法門眷屬皆住二彼法界宮一受二法樂一内證。遍二
T2217_.59.0594b11: 滿生死中一利益衆生一利他也。爰知自性身
T2217_.59.0594b12: 住二加持一之時有二自他受法樂一一切皆無レ非二
T2217_.59.0594b14: 加持通二能所一。能加持唯中臺大日如來即能
T2217_.59.0594b15: 住自性身也。所加持即八葉乃至第四重釋迦
T2217_.59.0594b16: 世天等自他受用變化等流也。攝二四重圓壇一
T2217_.59.0594b18: 也。文點云。次云二如來一者佛加持身也。其所
T2217_.59.0594b20: 者指二上薄伽梵句中一也。彼句含二本地加持一
T2217_.59.0594b21: 故。本地無相位亡二言語一。加持身是今經教主
T2217_.59.0594b22: 故云二曼荼羅中臺尊一也。疏第三云。然以二如
T2217_.59.0594b23: 來加持一故從二佛菩提自證之徳一現二八葉中臺
T2217_.59.0594b25: 身等一故云二當報身一也。字義云。理智相應
T2217_.59.0594b28: 持身寄二當金剛界中臺報身毘盧遮那一故謂
T2217_.59.0594b29: 教主義同故云レ爾也。本地自證位無二言語一故
T2217_.59.0594c01: 現二加持身一説二今經一。故云二字門道具足一也。故
T2217_.59.0594c02: 經具縁品云。此第一實際以二加持力一故爲
T2217_.59.0594c05: 地位無二説法一也。又爲レ顯三此加持身即自性
T2217_.59.0594c06: 身永異二受用身以下加持身一故云二具身加持一
T2217_.59.0594c07: 也。然古徳未レ知三自性身中有二加持身一。或云二
T2217_.59.0594c08: 本地自證之境一而害二經疏自證無言之文一。
T2217_.59.0594c09: 或云二他受變化之説一而同二顯教三乘一乘之
T2217_.59.0594c10: 佛一。恐隱二疏家之深旨一失二宗家之本意一歟。當
T2217_.59.0594c11: 知以二中臺尊一故不レ壞二大師自性身説法之
T2217_.59.0594c12: 義一。又以二加持身一故不レ違二疏家神力加持三
T2217_.59.0594c13: 昧之説一。疏中云二本地法身一者先擧二能現本地
T2217_.59.0594c14: 身一爲二今教主所依一。疏第三云二菩提自證徳一
T2217_.59.0594c15: 第六云二菩提實義一是也。具如二疏後文中辨一
T2217_.59.0594c16: 矣。文點云。次云二如來一者佛加持身之其所住
T2217_.59.0594c18: 伽梵句疏釋二本地法身一。准二諸經例一是擧二教
T2217_.59.0594c19: 主一文句也。住如來下示二住所一文言也。故知
T2217_.59.0594c20: 以二本地身一爲二教主一。故大師以二此文一判二自性
T2217_.59.0594c21: 身説法一。然或云二加持身一或云二符同須陀會
T2217_.59.0594c22: 天一者神爾不レ改二自性一而有二利他義一。又雖レ住二
T2217_.59.0594c23: 加持一自性敢不レ變。如下國王雖レ出二外朝一其體
T2217_.59.0594c24: 無レ替。故云二如來金剛幻一也。又法身色相無二
T2217_.59.0594c25: 比況物一故且寄二色究竟處一示レ有二色相一。非二全
T2217_.59.0594c26: 隨類應同義一耳。木幡義云。薄伽梵者理故
T2217_.59.0594c27: 云二本地法身一也。如來者即智故云二受用身一
T2217_.59.0594c29: 成二他受用人體一云二加持身一也。意云。薄伽梵
T2217_.59.0595a03: 各説互受二法樂一故云二他受用一。不レ同如常他
T2217_.59.0595a04: 受用一。又理智相應故云二應身一。非二隨機應現
T2217_.59.0595a06: 如來心王諸佛等者。抄云。如來是所住。心王
T2217_.59.0595a07: 爲二能住一。如二一切諸佛説法儀式一皆住二於應
T2217_.59.0595a08: 身一。即本地身爲二教主一也。推功歸本言二法身
T2217_.59.0595a10: 梨言本地法身如來心王理法身。即能加持
T2217_.59.0595a11: 身也。其所住處名二佛受用身一是智法身自受
T2217_.59.0595a12: 用即所加持身。令三一切衆生見開悟三密一。
T2217_.59.0595a14: 此意令三衆生開悟三密一。今文爲二他受變化一
T2217_.59.0595a15: 也。木幡義云。如來心王諸佛者毘盧遮那理
T2217_.59.0595a16: 也。其中者自受用智也。能住理住二所住智一故
T2217_.59.0595a17: 云二住而住一也。既遍一切加持力生者。依二理
T2217_.59.0595a18: 智冥合加持力一生二他受用應身人一也。理智同
T2217_.59.0595a19: 遍二法界一人法倶無二分限一故云二遍一切所一也。
T2217_.59.0595a20: 即與下釋
成生二加持身一之由上＊也。而以下釋二
T2217_.59.0595a21: 他受用報身義一也。此報身義不レ同二如常一。如
T2217_.59.0595a22: レ先＊古徳釋云。大日經教主不二總體本地法
T2217_.59.0595a24: 本地身。今教主羯磨身也。其中者受用身即
T2217_.59.0595a25: 三摩耶身也。謂理佛羯磨人住二智身三形宮
T2217_.59.0595a26: 中一也。既遍一切等者從二理佛法界加持力一生二
T2217_.59.0595a27: 三摩耶受用住所一也。既與下明下所住宮與二能
T2217_.59.0595a28: 住法身平等無二上也。斯則依正輪圓之法界
T2217_.59.0595a29: 能所瑜伽之佛體故。而以下而實依正無二
T2217_.59.0595b01: 爲二自受法樂一且示依正＊之別一。猶如三唯識論
T2217_.59.0595b04: 昧所説法門非レ一。故云根性不同一也。即此等
T2217_.59.0595b05: 者。理佛云レ此。是能住故。智體云二所住一。即所
T2217_.59.0595b06: 居故 問。前云二無相法身一。今何云レ具二三密一
T2217_.59.0595b07: 乎 答。無相者約二顯教遮情妄假之相一。三密
T2217_.59.0595b08: 即就二眞言表徳眞實之體故無レ違耳。或無相
T2217_.59.0595b09: 不具故云二無相一也。故疏二十云。此心即佛
T2217_.59.0595b11: 阿字門一悉離二一切相一。離レ相之相無二相不具
T2217_.59.0595b13: 位萬徳無闕。故自利利他斷惑説法等如レ此
T2217_.59.0595b16: 者中臺加持身也。以二此諸佛能住一而住二其加
T2217_.59.0595b18: 可レ讀三如來者心王諸佛之住而住二其中一也。
T2217_.59.0595b19: 意經文如來者中臺加持身之所住也。故加
T2217_.59.0595b21: 名二加持一之由上也。既遍等者。遍法界自證徳
T2217_.59.0595b22: 以二加持力一生二中臺藏身一也。即與等者。顯下此
T2217_.59.0595b23: 所生加持身與二本地身一無レ別義上也。而以等
T2217_.59.0595b24: 者。如來住二神變加持一説二三密法一是遠爲
T2217_.59.0595b26: 同一也。即此者。今中臺藏身也。此身所住名二
T2217_.59.0595b29: 毘盧遮那義上已釋レ之○佛所以入二此三昧一
T2217_.59.0595c01: 者。佛住二畢竟無相寂滅之法一。以二大悲一故
T2217_.59.0595c02: 住二於三昧一令三一切大會及無量衆生得レ見二
T2217_.59.0595c03: 此大悲胎藏曼荼羅莊嚴大會嚴妙之法一。即
T2217_.59.0595c04: 是於二無相中一而現二有相一。雖下復有相而從二因
T2217_.59.0595c05: 縁一生上即不生義同二於性淨之法一。而令下衆生
T2217_.59.0595c06: 各隨二本縁一見二種種色一聞二種種聲一獲二種種法一
T2217_.59.0595c07: 各隨二心器一如法修行上。有二如レ是大因縁一故又
T2217_.59.0595c08: 爲レ滿足金剛手所問之法一令二明白無レ餘故
T2217_.59.0595c10: レ見二大悲胎藏嚴妙之法一之故。然則經疏互顯
T2217_.59.0595c11: 歟。問。自證無相位言心倶絶歟。答。言心
T2217_.59.0595c12: 倶離而心唯存。問。既云二倶離何亦存レ心
T2217_.59.0595c13: 乎 答。雖レ離二如義及一一心一然猶不二心存
T2217_.59.0595c16: 言語盡竟心行亦寂一而具縁品釋二自證三菩
T2217_.59.0595c17: 提自心自覺一。又不思議疏祕祕中祕釋云。本
T2217_.59.0595c19: 相極位猶有二不二心一。若不レ爾者同二木石一歟。
T2217_.59.0595c20: 問。若爾與下顯乘一心無相爲二至極一。而成中契
T2217_.59.0595c21: 證絶言之義上何殊乎 答。彼四言九心分位
T2217_.59.0595c22: 未レ及二如義一一心一。況不二心乎 問。若爾無
T2217_.59.0595c23: 相位唯識大無二五大一乎。答。法佛法爾六大
T2217_.59.0595c24: 自證位本有云二六大法身一。所以隨縁六大是
T2217_.59.0595c25: 色心無礙唯心唯色。故依二唯心＊之邊一雖レ云二
T2217_.59.0595c26: 不二心一於二法爾六大一全無二増減異一矣彼本
T2217_.59.0595c27: 不生理自有二理智一者。理五大智識大也。可
T2217_.59.0595c28: レ思レ之。尋云。能造六大色形有無如何。答。
T2217_.59.0595c29: 木幡義云。隨縁六大色心無礙故雖レ云下識大
T2217_.59.0596a01: 亦有二色形一五大或無中色形上法位六大識大
T2217_.59.0596a02: 無二色形一五大有二色形一也。私云。若法爾若隨
T2217_.59.0596a03: 縁六大論二色形一是所生四＊曼相也。能造六
T2217_.59.0596a04: 大若識若五大不レ可レ有二色形堅濕燸動。無礙
T2217_.59.0596a05: 了知性故。實四大亦觸境非二顯形二色一故。但
T2217_.59.0596a06: 與二顯異。彼有爲事法此無爲理性故
T2217_.59.0596a07: 次又釋歎加持住處等者。前擧二住處體一今歎二
T2217_.59.0596a08: 住處徳一也。論云。如來加持廣大金剛法界宮
T2217_.59.0596a10: 祕名一。疏家爲二體徳二義一各擧二一義一互顯歟。
T2217_.59.0596a11: 或又五佛縁起次第轉釋故論疏無ｃ違。例如二
T2217_.59.0596a12: 下四種身文轉釋又五字文中轉釋一也。又住
T2217_.59.0596a13: 處配二五佛一是三摩耶身五佛歟。宮閣即如來
T2217_.59.0596a14: 三摩耶形故先徳釋云。法界宮者法界塔婆
T2217_.59.0596a16: 適無所依者。或本適字用二正訓一。順二前後
T2217_.59.0596a17: 文一歟
T2217_.59.0596a18: 此與釋論三種金剛三昧者。智論四十七云。
T2217_.59.0596a19: 問曰。三種三昧何以皆言二金剛一 答曰。初
T2217_.59.0596a20: 言二金剛一中言二金剛輪後言二如金剛一。如金剛
T2217_.59.0596a21: 三昧佛説三能貫穿一切諸法一。亦無不見三是
T2217_.59.0596a22: 金剛三昧能通達諸三昧一。金剛輪三昧者得二
T2217_.59.0596a23: 是三昧一即能持二諸三昧輪一。是皆佛自説義。論
T2217_.59.0596a24: 者攝持義。言二如金剛三昧一者。能破二一切諸
T2217_.59.0596a25: 煩惱結使一無レ有遺餘一。譬如釋提桓因手執二
T2217_.59.0596a27: 合一。只例同金剛義一歟。或三事三種其數同
T2217_.59.0596a28: 故云二大同一歟。或終一義大同。意云。三種中
T2217_.59.0596b01: 法界者廣大者。安然云。此法界宮有二二種義一。
T2217_.59.0596b02: 一自受用遍法界宮。義釋云。大謂無邊際故
T2217_.59.0596b06: 別教他受用土。如何今爲二祕密教中遮那土一
T2217_.59.0596b07: ＊耶 答。別圓兩教通有二他受用。今此華藏
T2217_.59.0596b08: 世界圓他受用身土。於二一世界一分二二義一更
T2217_.59.0596b10: 宮是爲二淺義宮一。深祕義者金剛者實智之智。
T2217_.59.0596b11: 即能破之義。法界者廣大＊之義。即實智之
T2217_.59.0596b12: 體。宮者無相法身妙住之境心王所都心神
T2217_.59.0596b13: 所宅。此宮是古佛成道之處也。故云レ宮。隨二
T2217_.59.0596b14: 如來所應之處一無レ非二是宮一。所以名爲二金剛
T2217_.59.0596b16: 土一。此義不可。此目近詞也。尤可レ指二上宮一
T2217_.59.0596b17: 也。又智證大師遮那土總云二他受用土一。恐
T2217_.59.0596b18: 非レ理。兩部經是理智法身境界故。當レ知大師
T2217_.59.0596b19: 御意此宮下釋成深祕法界宮義一。釋論下引二
T2217_.59.0596b20: 智度淺略宮一簡異密宗義一。今此宗下還成二密
T2217_.59.0596b21: 乘義一也、或所謂以下文述二淺略義一。所謂是後
T2217_.59.0596b22: 次義故
T2217_.59.0596b23: 古佛成菩提處者。疏第十六云。然此五事仍
T2217_.59.0596b26: 二云。以二羅字門等一淨二此心一故生二其眞實智
T2217_.59.0596b28: 准二此等釋一望二行者修顯一分別新古一歟。又義
T2217_.59.0596b29: 云。古佛成菩提者菩提實義也。疏第六云。謂
T2217_.59.0596c02: 佛故云二古佛成菩提一也。今教教主成佛外迹
T2217_.59.0596c03: 加持身。故對レ彼云二古佛一耳
T2217_.59.0596c04: 摩醯首羅天宮者。智論第二云。如二摩醯首羅
T2217_.59.0596c07: 地論云。現報利益受二佛位一故。後報利益摩醯
T2217_.59.0596c09: 佛果一名爲二現報一○菩薩後身地前業感故名二
T2217_.59.0596c11: 成滿異二佛位一故。果位彰時後報利益。寄二色
T2217_.59.0596c13: 二師釋大異。今疏順二後釋一矣
T2217_.59.0596c14: 釋論云第四禪等者。智論第九云。問曰。何以
T2217_.59.0596c15: 故名爲二淨居天梵世天一。答曰。第四禪有二八
T2217_.59.0596c16: 種一。五種是阿那含住處。是名二淨居一。三種凡夫
T2217_.59.0596c17: 聖人共住。過二是八種一有二十住菩薩住所一。亦
T2217_.59.0596c19: 宮界内攝乎 答。唯識疏云。其淨居上有二實
T2217_.59.0596c20: 報土一。第十地居。爲二三界所一爲不レ爾乎。佛地
T2217_.59.0596c21: 論説。此他受用所居淨土爲二第十地諸菩薩
T2217_.59.0596c23: 自在宮非二淨居攝一。瑜伽第四云。色界之中
T2217_.59.0596c24: 十八住處。無想天廣果天攝。非二別處所一。既
T2217_.59.0596c25: 云二十八住處一。復言三無想攝二廣果天一。故自在
T2217_.59.0596c26: 宮非二五淨居一。若淨居攝處應三十七非二十八一
T2217_.59.0596c28: 意色界攝而非二淨居攝一。然倶以爲二界内攝一矣。
T2217_.59.0596c29: 今疏意非二三界攝一。故下文非二今説一云二不獨
T2217_.59.0597a02: 顯三知論非二三界攝一也。疏第五云。次於二東方一
T2217_.59.0597a03: 最近二北邊一布列五淨居衆一○阿闍梨言此是
T2217_.59.0597a04: 五那含天子耳。過此以上有下菩薩受二佛識
T2217_.59.0597a05: 位一處上。亦名二淨居天一。多是一生補處菩薩。是
T2217_.59.0597a07: 第二院分。准知又可二界外一耳。問。住心論
T2217_.59.0597a08: 三引二起世經一云。他化天上有二魔波旬一屬二他
T2217_.59.0597a10: 在豈非二色天攝一乎。依レ之淨影釋云。此他化
T2217_.59.0597a11: 上別有二魔天處一。近二他化一亦他化攝○依二大
T2217_.59.0597a12: 智論一。五淨居上別更有二一菩薩淨居一○是第
T2217_.59.0597a13: 十地菩薩住處。以レ此通レ前色界合有二二十三
T2217_.59.0597a15: 故＊云可二他化攝一。十住菩薩界外聖人故非二
T2217_.59.0597a16: 色天攝一也。依レ之或經云。有二妙淨土一出過三
T2217_.59.0597a18: 欲天中雖レ擧二波旬天一色天中無レ示二今天一。斯
T2217_.59.0597a19: 則自顯二界外義一歟。義章釋文點可レ讀下以レ此
T2217_.59.0597a21: 天一＊之便雖レ擧二此天一非レ謂二色界攝一歟
T2217_.59.0597a22: 今此宗明義等者。開題云。若據二淺略義一摩
T2217_.59.0597a25: 深二義者大自在天王宮是爲二淺義宮一。深祕
T2217_.59.0597a26: 義者宮者無相法身妙住之境一。此宮是古佛
T2217_.59.0597a28: 此宮古佛等文中所謂下一句淺義標句上一
T2217_.59.0597a29: 句深義結文也。然今文重釋二前深祕意一也。
T2217_.59.0597b01: 今指二成佛外迹一云二深祕一。對二如常淺略一故。若
T2217_.59.0597b02: 不レ爾者何今云二有應之處一矣。但上文所謂者
T2217_.59.0597b03: 復次義。非レ釋成上一歟。猶如三釋論中本論所
T2217_.59.0597b04: 謂云二復次一矣。或又轉釋深祕一即爲二淺略一也。
T2217_.59.0597b05: 如三疏下云二轉釋佛莊嚴藏一耳。當レ知智論義
T2217_.59.0597b06: 爲レ淺今經義爲レ深也
T2217_.59.0597b07: 神心所宅者靈明性云二神心一。即靈知神知義
T2217_.59.0597b08: 也。神心是能住自性理佛也。所宅即所住受
T2217_.59.0597b09: 用智身也
T2217_.59.0597b10: 謂隨如來有應之處等者。自在宮處所不定
T2217_.59.0597b11: 意歟。佛地論第一云。如レ是淨土爲下與二三界一
T2217_.59.0597b12: 同一處所上爲二各別一＊耶。有義各別。有處説
T2217_.59.0597b13: レ在二淨居天上一有處説レ在二西方等一故。有義同
T2217_.59.0597b14: 處。淨土周圓無レ有二邊際一通二法界一故。如實
T2217_.59.0597b15: 義者。實受用土周遍法界一無二處不有。不レ可三
T2217_.59.0597b16: 説言レ離二三界處一亦不レ可三説即三界處一。若隨二
T2217_.59.0597b17: 菩薩所宜一現者或在二色界淨居天上一或在二西
T2217_.59.0597b19: 如實義者一矣。智證大師在唐記云。第四禪者
T2217_.59.0597b20: 若於二毘盧遮那之分一爲二遍法界第四禪一乎。
T2217_.59.0597b21: 答。然也。諮問。若遍法界皆是第四禪者。唯
T2217_.59.0597b22: 有二遮那住處一應レ無二衆生所居一乎。答。遮那
T2217_.59.0597b23: 雖レ遍二法界一不レ妨二衆生所住一。猶如三寂光遍二於
T2217_.59.0597b25: 第四云。大日如來身如二閻浮檀金一紫磨金
T2217_.59.0597b26: 色。首戴二髻髮一被二絹縠衣一。此是首陀會天成二
T2217_.59.0597b27: 最正覺一之幖幟也。彼界諸聖天衆衣服輕妙
T2217_.59.0597b28: 本質嚴淨不三復假以二外飾一故世尊俯同其
T2217_.59.0597c01: 五淨居天一成二正覺一歟 問。金剛頂經云。住二
T2217_.59.0597c03: 與二今自在天宮一同異何 答。安然教時義第
T2217_.59.0597c04: 四云。第四禪色究竟天有二五種名一。一名色究
T2217_.59.0597c05: 竟一二名二有頂一三名二須陀會一四名二魔醯首
T2217_.59.0597c06: 羅一五名二阿那含天一。第四禪主亦名二＊魔醯首
T2217_.59.0597c09: 在徳故。金剛智佛住二胎界理身一故呼二彼理
T2217_.59.0597c10: 身一云二色究竟一。色身究竟體故。故大師釋云。
T2217_.59.0597c13: 身佛住二實相理一。爲二自他受用一現一三十七尊一
T2217_.59.0597c14: 令三一切入二不二之道一。理法身佛住二如如寂
T2217_.59.0597c15: 照一法然常住。不動而動現二八葉一爲二自受用一
T2217_.59.0597c16: 示二三重曼羅一令三十界證二大空一。雖二是理
T2217_.59.0597c21: 文證既分明也。不レ可二異求一矣當知大日經是
T2217_.59.0597c22: 理智不二之理身説。金剛頂又智理不二之
T2217_.59.0597c23: 智佛談也。故金界遮那以二止觀一羽一而結二智
T2217_.59.0597c24: 印一胎藏毘盧以二定惠兩手一而作二定印一。甚以
T2217_.59.0597c25: 有二深意一者歟。又金剛頂經。能住佛身擧二智
T2217_.59.0597c28: 智徳號一。三經教主住處義良有レ以也。此中
T2217_.59.0597c29: 有レ味。深思當レ見矣。問。諸經中皆以二器界一爲二
T2217_.59.0598a01: 住處一。何今以二佛身心一爲二住處一＊耶。答。凡三
T2217_.59.0598a02: 乘教雖レ云二唯識所變一猶論二心外之依正一。一
T2217_.59.0598a03: 乘宗雖レ談二一心縁起一屡滯二因海之人法一。斯
T2217_.59.0598a04: 則洗滌二心外之鑛垢一未レ開二心中之祕寶一故。
T2217_.59.0598a05: 然今教意性徳本具忽陳恒沙已有速顯。是
T2217_.59.0598a06: 故金剛尼吒天本有二衆生心上月輪一。胎藏法
T2217_.59.0598a07: 界宮豈非二我等胸中之蓮臺一。所住是依正輪
T2217_.59.0598a08: 圓之法界。何遙擧二鷲峰之岫一。能住亦理智瑜
T2217_.59.0598a09: 伽之佛體。誰遠尋二鵝王之迹一。故經中或云二三
T2217_.59.0598a10: 十七尊住心城一或云二大菩提心光明殿一此
T2217_.59.0598a11: 意矣。依レ之序分六動名二六根本煩惱之動搖一。
T2217_.59.0598a12: 誰混二東涌西沒之奇瑞一。流通衆退説二皆悉禮
T2217_.59.0598a13: 佛隱而不現一。寧同二作禮而去之儀式一。故大師
T2217_.59.0598a14: 釋云。恒沙眷屬鎭住自心之宮一無盡莊嚴優
T2217_.59.0598a16: 彰四曼之性一。理佛智佛大我住二心月一而説二
T2217_.59.0598a17: 三密之法一。大師釋云。雙圓性海談二四＊曼自
T2217_.59.0598a19: 先徳釋云。聲字實相各窮二性海之深理一。大三
T2217_.59.0598a21: 此中深義依二事相一更問觀。夫金薩灌頂之
T2217_.59.0598a22: 日拜二諸佛臆中之曼荼一妙雲流傳之時開二衆
T2217_.59.0598a23: 生心上之鐵塔一。五輪本我身。誰求二西土之
T2217_.59.0598a24: 雲一。兩部即吾心。何仰二東流之風一。故今疏中
T2217_.59.0598a25: 釋二此中祕密謂心爲佛塔也一。金剛頂經中説二
T2217_.59.0598a26: 此即毘盧遮那聖衆集會便爲現證率都婆
T2217_.59.0598a27: 塔一。可レ悉レ之。可レ悉レ之。又疏第五釋二内心曼荼
T2217_.59.0598a28: 羅一云。此是如來祕傳之法。不レ可レ形二於翰墨一。
T2217_.59.0598a29: 故寄在圖像一以示二行人一。若得二深意一者自當二
T2217_.59.0598b02: レ之 問。今理佛住二智身一。何云二有應一乎。答。
T2217_.59.0598b03: 信證僧正義云。應有二二義一。一是符應義二相
T2217_.59.0598b05: 相應義可レ然。又疏第四云。須陀會天俯同之
T2217_.59.0598b07: レ應何失然。非二受用以下應一也
T2217_.59.0598b08: 一切持金剛者等者。今持金剛可レ通二菩薩一。
T2217_.59.0598b09: 衆成就總句。皆悉衆會是廣故。故住心論第
T2217_.59.0598b10: 十釋二今金剛一云。金剛者五部諸尊所持法界
T2217_.59.0598b12: 指二此文一云二其金剛名曰虚空無垢等一故。但
T2217_.59.0598b13: 大師釋於二金剛部中一亦有二五部一故祕藏記
T2217_.59.0598b14: 云。五部即五智。一智所互具二五智一。所以成二
T2217_.59.0598b16: 分二三部五智一。故二義中前義爲レ勝。別説中金
T2217_.59.0598b17: 剛菩薩列擧云二及普賢菩薩等一。今文外無二菩
T2217_.59.0598b18: 薩總句一故。又金剛菩薩名互通故。故疏第
T2217_.59.0598b19: 十二云。復次菩薩身即是金剛之體。而十方
T2217_.59.0598b20: 一切佛同以二如來金剛智印一授二其手一故名二
T2217_.59.0598b22: 以上至レ咽出現無量十住諸菩薩一。然此中自
T2217_.59.0598b23: 有二二重一。從レ心以下諸大眷屬。從心已上諸
T2217_.59.0598b25: 此等釋一。當知今文持金剛通二二重眷屬一云二
T2217_.59.0598b26: 持金剛一也。住心論釋又此意矣。故寶鑰云。五
T2217_.59.0598b28: 剛部一也。又總句金剛含二二類一故。指二其中一
T2217_.59.0598b29: 云二其金剛一也。或雖レ通レ二金剛名近二内眷屬一
T2217_.59.0598c01: 故從レ勝云レ其歟。問。金剛頂經中與九十倶
T2217_.59.0598c02: 胝菩薩衆倶之總句置二大摩尼殿後一。諸經亦
T2217_.59.0598c03: 爾。何今違二顯密諸經例一衆成總句安二樓閣
T2217_.59.0598c04: 前一乎。答。或云。處衆各總別二節故＊綺レ文
T2217_.59.0598c05: 也。私云。處衆交擧而顯二依正不二人法一體
T2217_.59.0598c06: 義一歟
T2217_.59.0598c07: 兼得淺深二釋者。鈔云。淺謂執持。執持金剛
T2217_.59.0598c09: 含二二義一歟。執持住持故。意云。標二今謂持金
T2217_.59.0598c10: 剛一結二於義爲勝一文起盡無レ爭執持相望持金
T2217_.59.0598c12: レ順兼字及結文一故。問。若爾不レ順二故字一應
T2217_.59.0598c13: レ云二然隨文便 何 答。今持金剛亦兼二執義一
T2217_.59.0598c15: 語陀羅具二執持二義一故。舊云二執金剛一新云二
T2217_.59.0598c16: 持金剛一。然今經兼得新舊深淺二釋一故隨二文
T2217_.59.0598c19: 五百執金剛神者。或云表二釋迦五百大願一歟。
T2217_.59.0598c20: 或示二五百塵點一歟
T2217_.59.0598c21: 心王所住之處等者。准下上文云二如來在此宮
T2217_.59.0598c22: 中爲獨處耶一下文云中心王毘盧遮那上可レ局二
T2217_.59.0598c23: 大日一尊一。今經教主故。心數又第一重等内
T2217_.59.0598c24: 大眷屬歟。下衆成就文列二金剛菩薩一故今文
T2217_.59.0598c25: 擧二内眷屬一顯二大眷屬一歟。云二智印及執金剛一
T2217_.59.0598c26: 故。疏第四云。曼荼羅者名二聚集一。乃至十世界
T2217_.59.0598c27: 微塵數差別智印輪圓輻湊翼輔大日心王一。
T2217_.59.0599a02: 貫二兩重一故不中指屬上矣。又住心論釋二今經文一
T2217_.59.0599a03: 云。心王如來大毘盧遮那五智四印及心數
T2217_.59.0599a07: 擧二能説人一。非三五佛皆爲二教主一歟。或又但心
T2217_.59.0599a08: 王如來大毘盧遮那釋二薄伽梵句一。五智四曼
T2217_.59.0599a09: 釋二如來乃至法界文一。次下配釋分明故與二疏
T2217_.59.0599a10: 釋同。大日普門體故云二諸尊徳號一。猶如三金
T2217_.59.0599a11: 剛頂經一切如來釋二大日如來一矣。或薄伽梵
T2217_.59.0599a13: 疏。可レ思レ之 問。依二轉識得智義一四佛是八
T2217_.59.0599a15: 識九識皆是心王體。何今屬二心數一乎。答。今
T2217_.59.0599a16: 教意帝網瑜伽＊故心數心王重重也。故頌云。
T2217_.59.0599a18: 常一途義一勿レ令レ疑矣。又祕藏記中。一識心王
T2217_.59.0599a19: 八識心王。別本即身義中。以法界智爲本爲
T2217_.59.0599a20: レ證四佛等八識爲二心數一＊耶。實義是互相渉
T2217_.59.0599a21: 入彼此加持故主伴重重王數多多也。雜問答
T2217_.59.0599a23: 身義云。約二金剛界七十三尊一大日爲二心王一
T2217_.59.0599a24: 餘七十二尊爲二心數一。約二胎藏界五百尊一大日
T2217_.59.0599a26: 即身義云。心王者法界體性智等。心數者多
T2217_.59.0599a28: 歟。住心論云二五佛即心王一之故或又通二四菩
T2217_.59.0599a29: 薩一歟。祕藏記云。不動二九識一其餘十佛刹一
T2217_.59.0599b02: 意八葉中臺云二九識一第一重以外云二其餘一
T2217_.59.0599b03: 故
T2217_.59.0599b04: 無不即入金剛界中者。准二上文一云二金剛法界
T2217_.59.0599b05: 宮。指二彼宮一云二金剛界中一歟。又第二十卷云。
T2217_.59.0599b06: 一切大會曼荼羅皆是一身無二別身一也。即普
T2217_.59.0599b08: 心王心數諸尊當體云二金剛界一歟。界是性義
T2217_.59.0599b09: 名二身體一也。金剛界儀軌云。應當レ知三自身即
T2217_.59.0599b12: 身故云レ爾。故前後釋是同歟
T2217_.59.0599b13: 心王毘盧遮那成自然覺等者。此爲レ成二今經
T2217_.59.0599b14: 説會加持身一須三先明二自證法門身主伴一也。故
T2217_.59.0599b15: 云二如來内證功徳一自證三菩提義也。下卷中
T2217_.59.0599b19: 無レ減非二造作所成一故云二自然覺一也。故第四
T2217_.59.0599b20: 云。如來妙嚴之相法爾無レ減。非二造作所成一
T2217_.59.0599b23: 第一云。如來無礙知見者一切衆生相續中
T2217_.59.0599b25: 知之一。是顯二十地非境之旨一也。故上文云。則
T2217_.59.0599b26: 雖二十地菩薩一尚非二其境界一。下卷中。十住菩
T2217_.59.0599b28: 如二先辨一耳。問。唯佛與佛者何佛乎。答。當
T2217_.59.0599b29: 經理佛＊云二唯佛一金界智身云二與佛一。例如三止
T2217_.59.0599c01: 觀唯佛與佛文弘決中釋二唯佛釋迦與佛十
T2217_.59.0599c02: 方佛一也
T2217_.59.0599c03: 約菩提義等者。抄云。雖二法與レ人能所有異
T2217_.59.0599c04: 然恐難解。謂於二曼荼羅中若但置レ印名二法
T2217_.59.0599c05: 曼荼羅一。即約二菩提義一金剛印。若於二彼中一置二
T2217_.59.0599c06: 一切賢聖各持二其印一依レ位而住。是約二佛陀
T2217_.59.0599c08: 故云二難解一歟。今謂不レ爾。結二前自證法門一故
T2217_.59.0599c09: 云二菩提義一。謂自證三菩提故。此自證法門法
T2217_.59.0599c10: 爾所成其性決定不レ改故云二金剛印一。非二印
T2217_.59.0599c12: 現二加持身一。大日及内大等羯磨身故云下約二佛
T2217_.59.0599c13: 陀義一即有中無量無邊持金剛者上。是即生後也。
T2217_.59.0599c14: 問。第四云。以二如是内證之徳無量無邊一
T2217_.59.0599c16: 釋法門身又所現。如何。答。法門身有二二重一。
T2217_.59.0599c17: 法身三摩地等内證徳也。種子法曼荼羅是
T2217_.59.0599c18: 所現加持身也。四曼身皆説法利生此皆加
T2217_.59.0599c19: 持身故。故即身義云。法身三摩地等亦名二
T2217_.59.0599c22: 問。自證法門五十一心數九識心王等不同。
T2217_.59.0599c23: 何皆云二智印一＊耶。答。智所二印持一故。或與レ智
T2217_.59.0599c24: 相應故。信進慚等又云二智印一歟
T2217_.59.0599c25: 由此衆徳等者。此文有二二義一。一云既云二衆
T2217_.59.0599c26: 徳一却釋二前自證功徳主伴集會義一歟。二云
T2217_.59.0599c27: 案二經文一集會言專指一今經會座一故。所以約二
T2217_.59.0599c28: 佛陀義一成二衆會義一也。又此者目近之辭故。雜
T2217_.59.0599c29: 問答云。此内證境平等界中有下過二塵數心王
T2217_.59.0600a01: 心數上。是會集之義也。此一相平等四種法身
T2217_.59.0600a02: 遍二衆生趣一説法利益。此説聽處名爲二集會一
T2217_.59.0600a04: 切持金剛者皆悉集會者多人相望而成集
T2217_.59.0600a05: 會義一。何今約二一人具徳一云二一切集會一＊耶。
T2217_.59.0600a06: 答。若少分未等一法未滿等反釋二經一切文一。
T2217_.59.0600a07: 故知具二一切徳一。持金剛者一味到二實際一故
T2217_.59.0600a08: 云二皆悉集會一歟。或又經疏影略互顯也
T2217_.59.0600a09: 然以自在神力等者。疏第三云。然以二如來加
T2217_.59.0600a10: 持一故。從二佛菩提自證之徳一現二八葉中胎藏
T2217_.59.0600a11: 身一。從二金剛密印一現二第一重金剛手等諸内眷
T2217_.59.0600a12: 屬一。從二大悲萬行一現二第二重摩訶薩埵諸大眷
T2217_.59.0600a13: 屬一。從二普門方便一現二第三重一切衆生喜見隨
T2217_.59.0600a14: 類之身一。若以二輪王灌頂一方レ之則第三重如二
T2217_.59.0600a15: 萬國君長一第二重如二朝廷百揆一第一重如二宗
T2217_.59.0600a16: 枝内弼一中胎如二垂拱之君一。故華臺常智爲二大
T2217_.59.0600a18: 胎藏身今經教主也。既云二然以如來加持故一。
T2217_.59.0600a19: 即中胎大日非レ云二加持身一＊耶。疏第六云二成
T2217_.59.0600a20: 佛外迹一是也。依レ之疏第四云。大日如來身紫
T2217_.59.0600a21: 磨金色被二絹縠衣一。此是首陀會天最成正
T2217_.59.0600a22: 覺之幖幟也。如來妙嚴之相法爾無減。非二造
T2217_.59.0600a23: 作所成一故。十住菩薩猶因レ承二佛神力一得レ見二
T2217_.59.0600a26: 持身一。今加持尊特身者今經教主云事不レ可二
T2217_.59.0600a27: 異求一矣。又般若僧正抄云。加持身者曼荼羅
T2217_.59.0600a28: 中胎尊○亦名二字門道具足佛一＊也。亦名二具
T2217_.59.0600b01: 菩提自證徳一。法門眷屬者金剛密印大悲普
T2217_.59.0600b02: 門等也。所現中擧二第一重一顯二二三重眷屬一
T2217_.59.0600b03: 也。或又法門眷屬者但智印也。總即別名故。
T2217_.59.0600b04: 問。疏第五云。内心妙白蓮華者是實相自然
T2217_.59.0600b05: 智惠。蓮華葉是大悲方便也。其餘三重是
T2217_.59.0600b06: 從二此自證功徳一流出諸善知識一入二法界門一
T2217_.59.0600b08: 證功徳一。能現法門相違如何。答。自證法門
T2217_.59.0600b09: 立名隨レ宜通而言レ之。皆法門身。又自證功徳
T2217_.59.0600b10: 也。第三卷中臺八葉云二自證一約レ勝。第五三
T2217_.59.0600b11: 重云二自證一據二通門一也。故當卷下十九執金
T2217_.59.0600b12: 剛云二内證之徳一四大菩薩云二内證功徳一。即
T2217_.59.0600b13: 此意矣。又八葉云二大悲一者。配二因根究竟一時
T2217_.59.0600b14: 有二此義一故歟。疏第二十云。爲以二中臺一爲二菩
T2217_.59.0600b16: 持大空戰具者。抄云。今此諸執金剛各從二一
T2217_.59.0600b17: 門内自證智一遍二一切所一破二諸無明障染一義
T2217_.59.0600b18: 名二戰具一。大空智即戰具名二大空戰具一。作二持
T2217_.59.0600b19: 業釋一。或執金剛者各隨二一門法界幖幟一謂。是
T2217_.59.0600b21: 一智印皆徹二
字本不生際一而一相一味
T2217_.59.0600b22: 故云二大空一。故云二一相一味到於實際一也。各
T2217_.59.0600b23: 有二斷惑功一故云二戰具一也。或又一一智印具二
T2217_.59.0600b24: 衆徳一而渉入猶如下虚空含二衆像一無礙上故云二
T2217_.59.0600b25: 大空一歟。即身義云法身同二虚空一而無礙。含二
T2217_.59.0600b27: 所二印持一皆同二虚空無垢之相一無有二餘相一故
T2217_.59.0600b28: 云二大空一。虚空遊歩等准知之一。擧二初二三一顯
T2217_.59.0600b29: レ餘歟
T2217_.59.0600c02: 根本煩惱歟。今依主立レ名矣。又通二百六十
T2217_.59.0600c04: 相貎一而縛レ心。如三天帝五繋縛縛二修羅一。故
T2217_.59.0600c08: 百六十隨煩惱一歟
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_.59.0600c20: 趣經云。在二於欲界他化自在天王宮中大摩
T2217_.59.0600c23: 可レ知矣
T2217_.59.0600c24: 信解者始從眞正發心等者。智證大師抄云。
T2217_.59.0600c26: 義釋裏付云。義有二三番一。一博地凡夫初發
T2217_.59.0600c27: 心。二初住已上菩薩初發心。三究竟發心。若
T2217_.59.0600c28: 約二實義一眞名約二究竟一而今且依二＊博地一。言二眞
T2217_.59.0600c29: 正一者所發大心是眞是正不レ僞不レ邪故名二眞
T2217_.59.0600c30: 正一。發二此大心一位同二大覺一故名二眞正一。望レ前
T2217_.59.0585a02: 根一猶云二久集無量福智一。非二是頓證人一。又初
T2217_.59.0585a03: 菩薩云二遇佛聞是大乘一。可二大品經一。＊若爾何
T2217_.59.0585a04: 以二此二菩薩一爲二即身頓成證一乎 答。既云二
T2217_.59.0585a05: 未發心前指二宿善一云二久集福徳智一也。故疏
T2217_.59.0585a06: 第四云。若諸衆生未下曾於二過去無量佛所一久
T2217_.59.0585a07: 種善根上於二此祕密乘一未曾修習一則造次聞
| T2217_.59.0585a08: | レ之不レ能二信受一 | 文 | 次聞是大乘者。大品本具二 |
T2217_.59.0585a10: 乗一歟。猶如三楞伽經云二我乘大乘無上法一矣。
T2217_.59.0585a11: 大師住心論云。牛羊等車徐進必經二三大無
T2217_.59.0585a12: 數劫一。神通寶輅凌二虚空一速飛一生之間必至二
| T2217_.59.0585a13: | 所詣一 | 文 |
T2217_.59.0585a15: 文永十一年於高野山丈六堂
| T2217_.59.0585a16: | 金剛資頼瑜 | 生年四 十九歳 |
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_.59.0585a25: | 其妨難一 | 文 | 又云。此經我聞或云金剛薩埵之 |
T2217_.59.0585a27: 遮那對二於聲聞一。何非二阿難我一耶。示二明文一
T2217_.59.0585a28: 佛心經下卷有下毘盧遮那對
告阿難一之文上。T2217_.59.0585a29: 煩故不二具引一。既有二對告文一。何故非二阿難之
| T2217_.59.0585a30: | 我一耶 | 但世學者未見此文 守株費見而已云云 | 開題有二三釋一。初金剛 |
| T2217_.59.0585b01: | ＊薩埵之詞。次毘＊盧遮那親指言也 | 指者佛説 云爾也 |
| T2217_.59.0585b02: | 三法爾有二無人増減一 | 云云 | 私云。准二諸經例一且 |
T2217_.59.0585b04: 總持藏一爲二金剛手受持一。祕藏記爲二結集者一
| T2217_.59.0585b05: | 矣。故祕藏記云。結集修多羅藏 | 阿難 | 毘尼 |
| T2217_.59.0585b06: | 耶藏 | 優婆 離 | 阿毘達摩藏 | 迦栴 延 | 般若藏 | 文殊 | 祕密 |
| T2217_.59.0585b07: | 藏一 | 普賢 | 是守護經説。又顯教中説云。佛滅度 |
| T2217_.59.0585b09: | 集諸經一。是即總。守護經所説別耳 | 云云 | 此釋 |
T2217_.59.0585b11: 約二結集伴一通二阿難一歟。若依二結集主一者金剛
T2217_.59.0585b12: 手也。故安然釋云。若約二結集主一者是金剛
| T2217_.59.0585b13: | 手。若約二結集伴一者亦通二阿難一也 | 云云 | 又智證 |
T2217_.59.0585b15: 題説藏記文一唯金剛手結集也。既云二顯教中一
T2217_.59.0585b16: 依二智論等説一歟。彼論云。迦葉･阿難於二王舍
T2217_.59.0585b17: 城一結
集三藏一爲二聲聞藏一。文殊･阿難於二鐵圍| T2217_.59.0585b18: | 山一集二摩訶衍一爲二菩薩藏一 | 文 | 此論摩訶衍者但 |
T2217_.59.0585b20: 手受持。全非二阿難傳持一也。若爾何撿二六度
T2217_.59.0585b21: 經明文一撿二佛心經一説一遮二金薩結集義一。況
T2217_.59.0585b22: 對告人未二必結集者一。恐似二守株費智一耳。但
T2217_.59.0585b23: 祕藏記總別釋是於二前四藏一作二總別一也。又
T2217_.59.0585b24: 普賢金薩顯密異。故理趣釋云。是菩薩本是
T2217_.59.0585b25: 普賢。從二大日如來一受二金剛杵一之故名二金剛
| T2217_.59.0585b26: | 手一 | 文 | 奧州得一於二眞言宗一擧二十一箇未決一中 |
T2217_.59.0585b28: 聞一。今疑此經釋迦如來滅度後八百年時＊毘
T2217_.59.0585b29: 盧遮那自對二普賢執金剛手等一而説。爾時阿
T2217_.59.0585b30: 難迦葉等久已滅度。誰言二我聞一。若言二龍樹
T2217_.59.0585c01: 菩薩結集一者復從レ毘＊盧遮那佛口一傳二普賢一。
T2217_.59.0585c02: 從二普賢一傳二龍樹一。如何龍樹稱二我聞一。若言二普
T2217_.59.0585c03: 賢我聞一者不レ爾。普賢菩薩非三二乘凡夫肉眼
| T2217_.59.0585c04: | 所二能見一。何交雜人間一結集 | 云云 | 或決云。今經 |
T2217_.59.0585c06: 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_.59.0585c09: | 我金剛＊薩埵從二大日尊一聞也 | 文 | 又云。通二阿 |
T2217_.59.0585c11: 乘凡夫不レ見二普賢一者。普賢觀經説二四衆八
| T2217_.59.0585c12: | 部得見二普賢一。可レ悉レ之 | 云云 | 私云。八百年龍樹 |
T2217_.59.0585c14: 義訣云。經篋廣長如レ床厚四五尺有二無量
| T2217_.59.0585c15: | 頌一 | 云云 | 正説時豈有二經篋一乎。故知金剛＊薩 |
T2217_.59.0585c17: 如來懸記之時一。非三啻害二密藏宗旨一亦闇違二
T2217_.59.0585c18: 顯經明文一矣。言二交雜人間結集一者智度論
T2217_.59.0585c19: 釋二顯結集一云。佛滅度後文殊･彌勒等諸大
| T2217_.59.0585c20: | 菩薩亦將二阿難一集二此摩訶衍一 | 取意 | 文殊彌勒 |
T2217_.59.0585c22: 不レ許者又顯經結集同レ疑
T2217_.59.0585c23: 經初五義等者。抄云。如來説法有二五成就言
T2217_.59.0585c24: 如是我聞者信成就也。一時者時成就也。薄
T2217_.59.0585c25: 伽梵者教主成就也。住如來加持法界宮乃
T2217_.59.0585c26: 至生大樓閣寶王等所成就也。其金剛名曰
| T2217_.59.0585c27: | 虚空無垢等衆成就也 | 文 | 私云。此釋以二通序 |
T2217_.59.0585c29: 成下加二通序一之旨上。若五義非二五成一者何作二此
T2217_.59.0586a01: 釋一耶。故抄釋二五成就一畢般若燈論亦有二六
| T2217_.59.0586a02: | 義一 | 文 | 既六成云二六義一。五義應二是五成一矣。或 |
T2217_.59.0586a04: 直牒二經文一不レ云二疏云一。可レ悉レ之又義云。以二
T2217_.59.0586a05: 五字義一爲二五義一非二五成一也。次下文如二智論
| T2217_.59.0586a06: | 中廣明一 | 文 | 然撿二智論一於二如是我聞一時文一 |
T2217_.59.0586a08: 時。問曰。佛經何以故初稱二如是語一。答曰。佛
T2217_.59.0586a09: 法大海信爲二能入一智爲二能度一。如是者即是
T2217_.59.0586a10: 信也。我者佛弟子等。雖レ知二無我一隨二俗法一
T2217_.59.0586a11: 説レ我非二實我一也。聞者非二耳根一。非二耳根一能
T2217_.59.0586a12: 聞レ聲。亦非二耳識一亦非二意識一。是聞レ聲事從二多
T2217_.59.0586a13: 因縁一生。一者。問曰。佛法中數等法實無。陰･
T2217_.59.0586a14: 界･入所レ不レ攝故。何以言レ一。答曰。隨二世俗一故
T2217_.59.0586a15: 有レ一。時者。有人言。一切天地好醜皆以レ時
| T2217_.59.0586a16: | 爲因。略説二如是我聞一時五字別義一竟 | 文 | 私 |
T2217_.59.0586a18: 也。既智論説分明。定知五義非二五成就一也。所
T2217_.59.0586a19: 以一時已上讓二智論一薄伽梵已下牒釋故。私
T2217_.59.0586a20: 更加二一解一云。通序六句中前五句云二五義一
T2217_.59.0586a21: 歟。今所レ牒如是乃至法界宮文六句中五句
T2217_.59.0586a22: 有レ之故。故准二智論文一説二六成就一。開二信與聞一
| T2217_.59.0586a23: | 而爲レ二故 | 文 | 良賁仁王經疏云。今依二智論一總 |
| T2217_.59.0586a25: | 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_.59.0586a27: 智度一者。衆成中又綺二所成一而文不二一純一故
T2217_.59.0586a28: 且除レ之歟。重意云。五字爲二五義一可レ爲二正
T2217_.59.0586a29: 説一。智論略説如是我聞一時五字別義竟之
| T2217_.59.0586b01: | 文分明故 | 別本云如是我聞一時 五種各各義略説竟文 | 但至二覺苑良賁 |
T2217_.59.0586b03: 總説二六義上未レ明二所據一。今記二論意一令レ易レ可
T2217_.59.0586b04: レ知。然案二智論一。如是我聞一時牒爲二一段一開
T2217_.59.0586b05: 爲二五種一結爲二三句一。謂一如是二我三聞四
T2217_.59.0586b06: 一五時。是爲二五語一。如是爲レ一我聞爲レ二一
T2217_.59.0586b07: 時爲レ三。是爲二三句一。聞即我聞一是時數故。
T2217_.59.0586b08: 故結爲二三句一也。但論旨難レ尋。依
順先聖一且| T2217_.59.0586b09: | 明二句數一 | 文 |
| T2217_.59.0586b11: | 無畏也。記者詞故。暹僧都義云。善無畏 | 云云 |
| T2217_.59.0586b13: | 困絶二神識一往詣冥司一 | 文 | 此無畏御事也。故所 |
T2217_.59.0586b15: 由來等別説一之時置二此言一歟。大日經供養法
T2217_.59.0586b16: 卷云。右阿闍梨所集大毘＊盧遮那成佛神變
T2217_.59.0586b17: 加持經中供養儀式具足竟。傳度者頗會レ意
| T2217_.59.0586b18: | 文 | 不思議疏下云。右阿闍梨已下翻譯家語 |
| T2217_.59.0586b19: | 也。此中阿闍梨者聖者文殊師利也 | 文 | 准二此 |
T2217_.59.0586b21: 大本有十萬偈等者。開題云。此經總有二三本一。
T2217_.59.0586b22: 一法爾常恒本。諸佛法曼荼羅是也。二分
T2217_.59.0586b23: 流廣本。龍猛所二誦傳一十萬頌經是也。三略
| T2217_.59.0586b24: | 本。有二三千頌一。雖二頌文三千一經卷七軸也 | 文 |
| T2217_.59.0586b25: | 別本云。二分流本金剛 手所誦傳十萬頌是也文 | 都部陀羅尼目云。依二 |
| T2217_.59.0586b27: | 卷經一。唐國所レ譯略本七卷 | 文 | 疏下云。然此經 |
布閻浮提一略有二十萬偈一。若十佛刹微塵大| T2217_.59.0586b29: | 衆各各廣演身口意差別法門一則無二限量一 | 文 |
T2217_.59.0586c02: 流中廣本故云二大本一歟。下略有二十萬一者。望二
T2217_.59.0586c03: 常恒本一故云レ略歟海雲記云。此經梵筴有二
T2217_.59.0586c04: 三本一。廣本十萬偈。若依二梵本一具譯可レ有二三
T2217_.59.0586c05: 百餘卷已來一。廣本在二西國一不レ到二此土一。梵本
T2217_.59.0586c06: 經略本四千偈。更有二略本一二千五百偈。中天
| T2217_.59.0586c07: | 竺國大阿闍梨集令レ持。所傳者四千偈經 | 文 |
| T2217_.59.0586c09: | レ譯者二千五百頌 | 云云 | 私云。開題三本與二記 |
| T2217_.59.0586c11: | 差別法門則無限量 | 云云 | 指レ此歟。然記中四 |
T2217_.59.0586c13: 經序略本雖レ同記一本一亦背二疏文一耳
T2217_.59.0586c14: 傳法聖者等者。開元録第九云。大毘＊盧遮那
| T2217_.59.0586c15: | 神變加持經七卷 | 第七一卷 是念誦法 | 沙門輸波迦羅。唐 |
遊天竺一。學畢T2217_.59.0586c17: 言レ歸迴至二北天一無幸而卒。所レ持梵本有二勅
T2217_.59.0586c18: 迎還レ北在二西京華嚴寺一。取掌無畏與二沙門
T2217_.59.0586c19: 一行一於レ彼簡
得數本梵經一。還遂爲二沙門一T2217_.59.0586c20: 行一譯二大毘＊盧遮那經一。其經具足梵文有二十
T2217_.59.0586c21: 萬頌一。今所レ出者撮二其要一取レ最。沙門寶月譯
| T2217_.59.0586c22: | 語沙門一行筆受 | 云云 | 十萬偈中取レ要爲二三 |
| T2217_.59.0586c24: | 經卷七軸 | 文 | 理實三千頌應二是前六卷一。第七 |
出供養儀軌一故。故開題云。| T2217_.59.0586c26: | 此經一部七卷。就レ中前六卷有二三十一品一 | 文 |
T2217_.59.0586c28: 部教一持念次第共成二一卷一成二七卷一共成二一
| T2217_.59.0586c29: | 部一 | 云云 | 但密抄中此經七卷三十一品者。七卷 |
T2217_.59.0587a02: 存二第七卷一者。應レ云二此經七卷三十六品一。故
T2217_.59.0587a03: 知第七卷是六卷所攝也。問。傳法聖者誰
T2217_.59.0587a04: 人耶。答。准下録中今經梵本無畏從二無行一相
T2217_.59.0587a05: 承上。傳法聖者指二無行一歟。或龍智金剛智等
T2217_.59.0587a06: 歟。其故開題中十萬頌。或云二龍猛誦出一或
T2217_.59.0587a07: 云二金剛智誦傳一。既彼二聖誦傳是分流廣
T2217_.59.0587a08: 本。故知今三千頌龍智金剛智等取二其要一歟。
T2217_.59.0587a09: 又十萬頌雖レ云二龍猛誦傳一亦不レ妨二金剛手一。
T2217_.59.0587a10: 准知三千頌通二龍猛一歟。問。龍猛誦出未審。
T2217_.59.0587a11: 大日經序云。北天竺國勃嚕羅國中有二大石
T2217_.59.0587a12: 山一。壁立干雲。於二其半腹一有下藏二祕法一窟上。數
T2217_.59.0587a13: 千猿猴捧レ經出。暴風＊忽至吹二一梵篋一下來。
T2217_.59.0587a14: 樵夫取レ之獻レ王。王歡喜與二之善無畏。無畏
| T2217_.59.0587a15: | 得レ之所レ翻七卷。 | 取意 | 又海雲大毘＊盧遮那 |
T2217_.59.0587a17: ＊盧遮那佛付
屬金剛手菩薩一經二數百年一T2217_.59.0587a18: 傳二中印度那蘭陀寺達磨掬多一。達＊磨付
屬| T2217_.59.0587a19: | 中印度國三藏釋迦善無畏一 | 文 | 造玄記 同之 | 又大日 |
T2217_.59.0587a21: 屬金剛手一。金剛手次傳付
屬那蘭陀寺達摩T2217_.59.0587a22: 掬多阿闍梨一。阿闍梨次屬二中天竺國主釋迦
| T2217_.59.0587a23: | 善無畏一 | 云云 | 此等説皆爲二無畏相承一不レ云二 |
T2217_.59.0587a25: 空表製集等一專以二兩部祕藏之經一偏存二鐵塔
T2217_.59.0587a26: 流傳之旨一。又龍猛論中載二今經一。若不レ傳則
T2217_.59.0587a27: 何引二自造論一乎。故表製集四云。昔毘＊盧
T2217_.59.0587a28: 遮那經。以二瑜伽無上祕密最大乘教一傳二於
T2217_.59.0587a29: 金剛＊薩埵一。金剛＊薩埵數百歳方得二龍猛菩
T2217_.59.0587b01: 薩一而授焉。龍猛又數百歳乃傳二龍智阿闍梨一。
T2217_.59.0587b02: 龍智又數百歳傳二金剛智＊阿闍梨一。金剛智
T2217_.59.0587b03: 振レ錫東來傳二於和二尚一。自二法身如來一至二于和
| T2217_.59.0587b04: | 上一傳二此道一者六人而已 | 云云 | 出生義付法 傳血脈同之 | 貞元 |
T2217_.59.0587b06: 猶見在二南天竺國一傳
授金剛頂瑜伽經及毘| T2217_.59.0587b07: | ＊盧遮那總持＊陀羅尼法門一 | 云云 | 龍猛入室龍 |
T2217_.59.0587b09: 傳一則龍智何爲二傳授法門一乎。依二此等心一大
T2217_.59.0587b10: 師住心論中擧二兩部＊曼陀羅一畢云。若爾誰
T2217_.59.0587b11: 傳。答。初從二大日如來一至二青龍阿闍梨一有二
| T2217_.59.0587b12: | 七葉大阿闍梨耶一 | 云云 | 又金剛頂經略釋云。此 |
| T2217_.59.0587b14: | 文 | 既尋二大師血脈一專符二表製集等文一。造玄海 |
T2217_.59.0587b16: 雖二唐家人師一是惠果二傳之孫弟。展轉設有
T2217_.59.0587b17: レ誤大師惠果面授之弟子。親受何有レ疑乎。又
T2217_.59.0587b18: 惠果行状云。常語二門人一曰。金剛界大悲胎
T2217_.59.0587b19: 藏兩部大教者諸佛祕藏即身成佛之路。訶
T2217_.59.0587b20: 陵辨弘新羅惠日竝授二胎藏師位一。釼南惟上
T2217_.59.0587b21: 河北義圓授二金剛界大法一。義明供奉亦授二兩
T2217_.59.0587b22: 部大法一。今有二日本沙門一來求二聖教一。以二兩部
T2217_.59.0587b23: 祕奧一壇儀印契漢梵無差悉受二於心一猶如二
| T2217_.59.0587b24: | 寫瓶一 | 云云 | 付法傳云。孔宣三千徳行四人。廣 |
| T2217_.59.0587b26: | 部一。青龍則兼得二兩部師位一 | 文 | 當レ知不空以二兩 |
T2217_.59.0587b28: 大師一。又請來表云。和尚告曰。我先知二汝來一
T2217_.59.0587b29: 相待久矣。今日相見大好大好。報命欲レ竭無
| T2217_.59.0587c01: | レ人二付法一。必須下速辨二香華一入中灌頂壇上 | 云云 | 惠 |
T2217_.59.0587c03: 簡二餘人一而云二無人付法一。同＊門賢弟猶不レ比
T2217_.59.0587c04: レ肩。況孫弟海雲等成二同日論一哉。次付二經序一
T2217_.59.0587c05: 者。石窟梵篋無畏直相承翻レ之歟。然今文
T2217_.59.0587c06: ＊阿闍梨傳者指二無畏一也。彼説云。傳法聖者
| T2217_.59.0587c07: | 探要三千頌 | 云云 | 此意無畏前有二相承人一。龍猛 |
T2217_.59.0587c09: 之安然又付二二過一不レ用レ之。一違二胎藏相承一
| T2217_.59.0587c10: | 過。二違二不思儀疏一過 | 云云 | 又實範上人更出二 |
| T2217_.59.0587c11: | 二過一。一違二疏及開題一失 | 序二千五百頌違疏 及開題三千頌歟 |
| T2217_.59.0587c12: | 二違二開元貞元録一失。 | 二録意無畏所譯梵本曩時 沙門無行所持也經序三藏 |
| T2217_.59.0587c13: | 乃持梵典 故相違也 | 次儀軌奧記者彼法潤弟子惟謹記 |
T2217_.59.0587c15: 軌非二大師請來一也。何爲レ難矣。抑南天北天之
T2217_.59.0587c16: 相承自門他門之諍論也。然眞言祕教以二東
T2217_.59.0587c17: 寺一爲レ正。故大原長宴僧都四十状云。池上廣
T2217_.59.0587c18: 慶＊阿闍梨云。伺
習諸家灌頂一無レ過二東寺| T2217_.59.0587c19: | 灌頂一 | 云云 | 又小野纂要云。兩部大法＊阿闍梨 |
T2217_.59.0587c21: 南天一歸之後唯授二惠果一人一。惠果和尚又
T2217_.59.0587c22: 唯授二弘法大師一。不レ授二餘人一。是故惠朗紹レ六
T2217_.59.0587c23: 爲レ七不レ得二師位一。義明印可紹攝不レ謂二入室一。
T2217_.59.0587c24: 不空惠果既不レ授レ之。隨レ誰傳哉。而他家與二
| T2217_.59.0587c25: | 本所一爭レ力。猶如二游夏不聞二張禹漫淡一耳 | 云 |
| T2217_.59.0587c26: | 云 | 非二啻自宗祖師獨慢一亦是他門先徳共許 |
T2217_.59.0587c28: レ云三誦
出金剛頂百千頌一。未レ云三誦持毘＊盧遮T2217_.59.0587c29: 那經一。又不思議疏中明二今經第七卷由來一云。
T2217_.59.0588a01: 無畏三藏於二金栗王塔下一依二聖加被一感
得| T2217_.59.0588a02: | 供養次第法一 | 云云 | 全非二鐵塔梵本一也。何龍 |
| T2217_.59.0588a03: | 猛菩薩忝預二如來之懸記一 | 云云 | 專爲二顯密 |
T2217_.59.0588a05: 法明道徳一。何於二兩部一有レ所レ殘耶。彼義訣
T2217_.59.0588a06: 中。龍猛未レ入二鐵塔一前大日如來現二其身一授二
| T2217_.59.0588a07: | 念誦法要一 | 云云 | 此法要者大日經略行也。然其 |
開鐵塔扇一前。未T2217_.59.0588a09: レ得金剛頂經梵本猶誦
傳之一。況既蒙二指授一。T2217_.59.0588a10: 大日經廣本悋何不レ授＊耶。又於二今經第七
T2217_.59.0588a11: 卷一者。凡雖レ有二鐵塔梵本一修持行儀未レ明故
T2217_.59.0588a12: 求二聖加被一更感
得供養次第法一也。非三六卷T2217_.59.0588a13: 梵本外更有二第七卷梵本一歟。依レ之第七卷初
| T2217_.59.0588b01: | 文云。我依二大日經王説一 | 文 | 又義釋云。＊阿闍 |
出毘＊盧遮那供養次第| T2217_.59.0588b03: | 法一 | 云云 | 抄云。＊阿闍梨者即指二無畏三藏一。烏仗 |
T2217_.59.0588b05: 中一探
取此品所有津要獨成二一卷一分爲二五| T2217_.59.0588b06: | 分一。即此經第七卷也 | 文 | 或云。感見撰出雖レ異 |
T2217_.59.0588b08: 梵本一譯成二六卷一。又總
集一部教持念次第一| T2217_.59.0588b09: | 共成二七卷一共成二一部一 | 文 | 若爾何以二此譯一難二 |
T2217_.59.0588b11: 經一同本異譯。而彼經龍猛到二鐵塔下一時。毘
T2217_.59.0588b12: ＊盧遮那於二空中一爲二龍猛一説也。彼念誦法
T2217_.59.0588b13: 既大日説。此第七卷無畏私撰乎。故同題云。
| T2217_.59.0588c01: | 大毘＊盧遮那佛説要略念誦經 | 云云 | 但我依大 |
| T2217_.59.0588c03: | 自利利他悉地法一 | 文 | 大日指二前佛説一云レ爾歟。 |
| T2217_.59.0588c04: | 開題其旨見 | 矣 | 義譯中撰出者以感得流通一 |
T2217_.59.0588c06: 窟梵篋一譯爲二七卷一。彼已有二第七卷梵本一。何
T2217_.59.0588c07: 云二私撰出一乎。或云。義釋文温古智嚴再治
T2217_.59.0588c08: 時加二人言一歟。二十卷草本疏中無二彼説一故。
| T2217_.59.0588c09: | 若爾何必爲二指南一 | 矣 | 況復龍猛論中載二供養 |
T2217_.59.0588c11: 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
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| T2217_.59.0591b07: | 文義略周者。三千頌本文言簡略義理周備 | 爲 |
| T2217_.59.0591b08: | 言 |
| T2217_.59.0591b10: | 本一 | 矣 | 智證疏抄云。言二不題通序一者。指二三千 |
| T2217_.59.0591b12: | 本一 | 文 | 問。後人私加歟。又以二大本文一加歟。 |
T2217_.59.0591b14: 加レ之歟。中川序分義云。十卷本智證裏書
T2217_.59.0591b15: 云。此三千頌不二是大本一故梵文上不レ題二通
| T2217_.59.0591b16: | 序一。今例二十萬大經之本一故加二通序一 | 云云 | 故此 |
| T2217_.59.0591b17: | 通序取加大本之眞文一也 | 云云 |
T2217_.59.0591b19: 梵者謂薄伽聲依二六義一轉。如二有頌言一。自在
T2217_.59.0591b20: 熾盛與二端嚴一名稱吉祥及尊貴。如レ是六種
T2217_.59.0591b21: 義差別。應知總名爲二薄伽一。如レ是一切如來
T2217_.59.0591b22: 具有二於一切種一皆不二相離一。是故如來名二薄
T2217_.59.0591b23: 伽梵一。其義云何。謂諸如來永不レ繋
屬諸煩T2217_.59.0591b24: 惱一故具二自在義一。炎猛智火所二燒練一故具二熾
T2217_.59.0591b25: 盛義一。妙三十二大士相等於二莊嚴一飾故具二
T2217_.59.0591b26: 端嚴義一。一切殊勝功徳圓滿無レ不レ知故具二名
T2217_.59.0591b27: 稱義一。一切世間親近供養咸稱讃故具二吉祥
T2217_.59.0591b28: 義一。具二一切功徳一常起二方便一利
益安樂一T2217_.59.0591b29: 切有情一無二懈廢一故具二尊貴義一。或能破
壞四| T2217_.59.0591c07: | 魔怨一故名二薄伽梵一 | 文 | 私云。此論是親光菩 |
T2217_.59.0591c09: 趣釋一云二又有六義如聲論所釋一者。指二聲論
T2217_.59.0591c10: 師一云二論師一歟
T2217_.59.0591c11: 今此宗中薄伽梵是能破義者。問。今此能
| T2217_.59.0591c12: | 破義佛地六義隨一歟。如何。答。未二必然一 | 矣 |
| T2217_.59.0591c14: | 薄伽梵是能破之義也 | 文 | 既云二今擧其一一。非 |
T2217_.59.0591c16: 中能破義上爲レ證。況又佛地中六義外擧二破
T2217_.59.0591c17: 魔義一。故依レ之。理趣釋云。時薄伽梵者能義
T2217_.59.0591c18: 破義也。所破者破二四魔一也。又有二六義一如二聲
| T2217_.59.0591c19: | 論所釋一。熾盛自在與二端嚴一等也 | 文 | 故知非隨 |
| T2217_.59.0591c20: | 一 | 矣 | 但至二大師釋一者。佛地有二破魔成徳二義一 |
T2217_.59.0591c22: 其一一歟。所以指二佛地一云二其一一。非レ指二六義
| T2217_.59.0591c23: | 中一 | 矣 | 問。慈覺教王疏中。會二佛地六義智 |
| T2217_.59.0591c25: | 之異 | 文 | 佛地六義如上出。智 度四義者。一有徳 義二巧分別義三有名聲義四能破義也 | 既 |
| T2217_.59.0591c27: | 伽梵義六義中説前亦已解 | 文 | 是又已解者。 |
T2217_.59.0591c29: 彼釋中四六配屬時。有徳配二端嚴吉祥一巧分
T2217_.59.0591d07: 別爲二名稱義一有名聲屬二餘三義一。全無二能破
T2217_.59.0591d08: 配當一。故知四者言總也。應レ云二三六開合異一
| T2217_.59.0591d09: | 矣 | 又疏釋六義中説者指二佛地一。前亦已解者 |
| T2217_.59.0591d10: | 能破義也。置二亦言一此意 | 矣 | 問。今能破若取二 |
T2217_.59.0591d12: 者。彼又顯論難レ云二今宗一何。答。或於二佛地
T2217_.59.0591d13: 中一引二聲論頌一歟。故指二聲論師一云二論師六義一。
T2217_.59.0591d14: 以二佛地破魔義一云二今此宗一歟。或佛地中六
T2217_.59.0591d15: 義但以二句義一釋二薄伽梵一未レ及二字義一。然智論
T2217_.59.0591d16: 必以二字義一訓二釋多名一。故二論相望智度義勝
T2217_.59.0591d17: 故爲二今宗義一也。故抄云。謂彼顯宗之中。具
T2217_.59.0591d18: 足六義一都名二一薄伽梵一。更無二別義一。今此宗
| T2217_.59.0591d19: | 中。以二字義一釋レ之復有二多名一故云二今此一 | 文 |
T2217_.59.0591d21: 祖。親光唯顯師故
T2217_.59.0591d22: 以大智明等者。以二大日大圓智明一破二因海
T2217_.59.0591d23: 無明分位九種戲論妄識一義也。無明者智
| T2217_.59.0591d24: | 礙。煩惱者煩惱礙 | 矣 | 煩惱即菩提故妄法 |
T2217_.59.0591d26: 始間隔暗惑自除也。是即非レ斷二煩惱體一。除下
T2217_.59.0591d27: 非二菩提一之間隔上故云二能破一也。故摩訶衍論
| T2217_.59.0591d28: | 云。謂斷二煩惱一。心斷除不レ起故 | 文 | 或大智者阿 |
T2217_.59.0592a01: 釋論亦云等者。智論第二云。復次頗伽名レ破。
T2217_.59.0592a02: 婆名レ能。能是能破二婬怒癡故稱爲二頗伽婆一。
T2217_.59.0592a03: 問曰。阿羅漢辟支佛亦破二婬怒癡一。與レ佛
T2217_.59.0592a04: 何異。答曰。阿羅漢辟支佛雖レ破二三毒一亦
T2217_.59.0592a05: 不二了了盡一。譬如下香在二器中一香雖無餘氣故
T2217_.59.0592a06: 在上。有如二草木薪火燒レ之烟盡炭灰不
盡火力T2217_.59.0592a07: 薄故。佛三毒永盡無餘。譬如下劫盡火燒二須
T2217_.59.0592a08: 彌山一切地一都無レ煙無
炭。如二舍利弗一瞋恚T2217_.59.0592a09: 氣殘難陀婬欲氣殘畢陵伽婆蹉慢氣殘。譬
| T2217_.59.0592a10: | 如二被鎖初脱時猶不便 | 文 | 私云。餘氣者習氣。 |
| T2217_.59.0592a11: | 即不染無知是也。大乘爲二法執所知障一 | 矣 |
| T2217_.59.0592a13: | 明種子一 | 文 | 大師拔業因種心 | 文 | 何二乘倶云二不 |
T2217_.59.0592a15: 對二菩薩一云二未盡一歟。或二乘倶有二利鈍一故。利
T2217_.59.0592a16: 二類斷レ種鈍二人不レ然。今擧二鈍二乘一。經文
T2217_.59.0592a17: 大師釋約二利縁覺一歟。或種習別故。抄云。雖
| T2217_.59.0592a18: | レ除二種子一未レ盡二習氣一 | 文 | 或種約二人執一習據二法 |
T2217_.59.0592a20: 復次帝釋等者。第二約二女人一釋二薄伽義一有二
T2217_.59.0592a21: 二義一。一息二煩惱一義二所從生義。此中所從
T2217_.59.0592a22: 生者從二所生子一能生母立レ名。謂人子所二從
T2217_.59.0592a23: レ母生一故也。疏十七云。如來即是一切善法
| T2217_.59.0592a24: | 所二從生一處 | 文 | 此文能生如來云二所從生一。此爲二 |
T2217_.59.0592a26: 是從生義。如三人胎分成就時出
離胎藏一。如來T2217_.59.0592a27: 亦爾。淨菩提心究竟圓滿時出
過一切諸觀一| T2217_.59.0592a28: | 自然智生 | 文 | 今文無礙知見人皆悉從レ是生者 |
| T2217_.59.0592a29: | 此釋同 | 矣 |
T2217_.59.0592b02: 乘一大日經宗亦金剛乘故云レ爾也。又准二下若
T2217_.59.0592b03: 解金剛頂十六大生釋一可二金剛頂部一因便明二
T2217_.59.0592b04: 彼義一也。即翻此義者。暫息永息等異故云
| T2217_.59.0592b05: | レ爾。非レ翻二二義一 | 矣 | 般若佛母者。諸佛從二般若 |
T2217_.59.0592b07: 佛也。故疏第七云。如來無礙知見在二一切衆
T2217_.59.0592b08: 生相續中一法爾成就無レ有二缺滅一。以下於二此眞
T2217_.59.0592b09: 言體相一不中如レ實覺上故名爲二生死中人一。若能
| T2217_.59.0592b10: | 自知自見時。即名二一切智者一切見者一 | 文 |
T2217_.59.0592b12: 論中有二此例一。此者般若佛母也。一切善心
T2217_.59.0592b13: 與二此智一相應而斷二煩惱一故。倶舍云。若離二擇
| T2217_.59.0592b14: | 法一定無餘能滅二諸惑一勝方便上 | 文 | 問。般若是 |
| T2217_.59.0592b16: | 則男。雖三父母共産生諸子一名レ父不レ爲レ母 | 云 |
| T2217_.59.0592b17: | 云 | 爾何。答。若定若惠以二能生義一名レ母。猶 |
T2217_.59.0592b19: 上釋云。據二宗心一有二互出生之義一。或顯曰不
| T2217_.59.0592b20: | 得 | 異抄 | 彼亦顯義也。或又文殊云二三世覺母一。 |
| T2217_.59.0592b21: | 可レ思レ之。又祕鍵云。  約二定惠一樹レ名 | 云云 |
T2217_.59.0592b23: 有如是隱語者。抄云。不レ可レ説二直是般若佛
T2217_.59.0592b24: 母一故言二女人一。此宗多有二如レ此隱密之語一。修
| T2217_.59.0592b25: | 學者應二當觸レ所類例而思之耳 | 文 | 教時義第 |
T2217_.59.0592b27: 實義一。如三大乘十法經説二聲聞成佛一。是佛祕
T2217_.59.0592b28: 密之教。其實不レ可二成佛一而説二成佛一。是密意
T2217_.59.0592b29: ＊之説故。今眞言教詞淺旨深。是名二諸佛密
T2217_.59.0592c01: 語一。如丁説二觀音瑜伽中云丙男女二根和合能
T2217_.59.0592c02: 作乙佛事甲。是以二定惠和合一。生二諸佛子一。非二實男
| T2217_.59.0592c03: | 女二根和合一。是名二言詞隱密諸佛密語一 | 略抄 |
| T2217_.59.0592c05: | 不レ可レ示レ人 | 文 | 准二此釋一。自證智云二般若佛母一 |
T2217_.59.0592c07: 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_.59.0592c13: | 智相應故云レ報 | 文 | 疏第五釋二次往第二院文一 |
| T2217_.59.0592c15: | 文 | 此釋未三必如二今文一歟 |
T2217_.59.0592c17: 皆異二佛地論六義一。此三義大悲胎藏三部＊曼
| T2217_.59.0592c18: | 荼羅也。故初云二今此宗中等一 | 矣 | 第一正釋能 |
T2217_.59.0592c20: 釋有名聲語密即蓮華部。増益故云二持資財
T2217_.59.0592c21: 者一。第二復次相應義即佛部。定惠相應理智
| T2217_.59.0592c22: | 具足人故是爲二身密一 | 矣 | 此佛部從二兩部理智一 |
T2217_.59.0592c24: 第一也
T2217_.59.0592c25: 釋論亦云婆伽言徳等者。智論第二云。何名二
T2217_.59.0592c26: 頗伽婆一。天竺語婆伽秦言レ徳。婆言レ有。是名二
T2217_.59.0592c27: 有徳一復次頗伽名二分別。婆名二巧用一。總相別
T2217_.59.0592c28: 相巧分二別諸法一。是故名二頗伽婆一。復次頗伽
T2217_.59.0592c29: 名二名聲一。婆名レ有。是云二有名聲一。無レ有下得二徳
T2217_.59.0593a01: 名聲如レ佛者上。轉輪聖王釋梵護世者無レ有
| T2217_.59.0593a02: | レ及レ佛。何況諸餘凡麁 | 文 | 疏抄云。名謂名號。聲謂 音聲。或名謂名稱聲謂 |
| T2217_.59.0593a03: | 聲譽。名稱 普聞取意 | 私云。智論薄伽四義中今疏擧二 |
T2217_.59.0593a05: レ取故。或有徳名聲離爲二。第二復次中又
| T2217_.59.0593a06: | 分レ二。幷二第一能破可レ配二五部五智一 | 矣 | 三部 |
T2217_.59.0593a08: 言及尊者等＊者。或義云。言及二尊者一人直不
| T2217_.59.0593a09: | レ指二其名一也 | 爲言 | 木幡義云。及二言於尊者一直不 |
| T2217_.59.0593a10: | レ指二其名一也 | 爲言 | 能呼語聲至及尊者耳一也 |
T2217_.59.0593a12: 智舍利弗等之例一言レ之。應レ云二薄伽梵毘
| T2217_.59.0593a13: | ＊盧遮那一也 | 爲言 | 故理趣經云。時薄伽梵毘＊盧 |
| T2217_.59.0593a14: | 遮那如來 | 文 | 或今經例二大智舍利弗等一正云二 |
| T2217_.59.0593a15: | 薄伽梵毘＊盧遮那一也 | 爲言 | 經下時薄伽梵大 |
| T2217_.59.0593a16: | 日如來 | 文 | 今順此方等者。順二唐言之文勢一應 |
| T2217_.59.0593a17: | レ云二大日世尊一也 | 爲言 | 故經下大日世尊 | 文 |
| T2217_.59.0593a19: | 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_.59.0593a22: 身一者。即應身他受用也。次疏釋二成其所住
T2217_.59.0593a23: 處一名二佛受用身一。言二如來心王等一者如來是
T2217_.59.0593a24: 所住心王爲二能住一。如二一切諸佛説法儀式一。皆
T2217_.59.0593a25: 住二於應身一即本地身爲二教主一也○推功歸
T2217_.59.0593a26: 本言二法身説一○依正尚無礙。豈佛身眞應而
| T2217_.59.0593a27: | 局定乎 | 文 | 光明山述レ意云。法界宮中有二凝然 |
T2217_.59.0593a29: 力加持門之談也。今此他受用雖二凝然本有
| T2217_.59.0593b01: | 徳一令二他見聞一故云二他受用一亦名二應身一 | 矣 | 然 |
T2217_.59.0593b03: 與二自性身色相莊嚴音聲説法一無二無別也。
T2217_.59.0593b04: 故知。自性身加
被他受用身一即令レ説二自内| T2217_.59.0593b05: | 證法一也 | 文 | 中川義云。覺苑尚保二法佛無形説一 |
T2217_.59.0593b07: 此經上。然於二薄伽梵本地身説一依二華嚴一作二二
T2217_.59.0593b08: 釋一。就二三乘教一云二推功歸本一。此復馳二胸臆一而
T2217_.59.0593b09: 會レ文依二一乘教一云。眞應無レ礙則復駈二自宗一
| T2217_.59.0593b10: | 取レ義也 | 文 | 私云。重譽心助二抄義一云。自性身 |
| T2217_.59.0593b12: | 倶非 | 矣 | 若爾實範意何身所説乎。答。序分義 |
T2217_.59.0593b14: 身之名一必由二自受法樂之義一而作二其教主一。
T2217_.59.0593b15: 不三必從二説由一。彼身非二自受用一而爲二自受一説
T2217_.59.0593b16: 法。能説不受名二自性身一。能説亦受名二受用
| T2217_.59.0593b17: | 身一。是故能説唯自功所由爲二自受一也 | 取意 | 此 |
T2217_.59.0593b19: 大經藏在二華嚴界一説。實是華嚴深密祕分。其
T2217_.59.0593b20: 本未レ來レ此。是舍那他受用説。其中亦有二自
T2217_.59.0593b21: 證化他法門一。若大日金剛頂經等在二法界宮一
| T2217_.59.0593b22: | 説。此是自受用説。其中亦有二自證化他一 | 文 | 又 |
T2217_.59.0593b24: 有二二重一。通自性身通住二餘三身一説法。諸身
T2217_.59.0593b25: 説法皆自性身所作故。別者四種身各説故。
T2217_.59.0593b26: 又通者四身聖衆各住二自證三昧一故云レ通別
T2217_.59.0593b27: 者自性法身皆其主故。獨説二一切一故。以爲二
T2217_.59.0593b28: 教主一。所以云レ別。又二重各翻對通別可レ知
T2217_.59.0593b29: レ之。隨他四身通別義准二上二門一可レ知レ之。大
T2217_.59.0593c01: 師御意以二隨自意四種中自性身一爲二教主一兼
T2217_.59.0593c02: レ伴通二四身一。慈覺安然等以二自受用身一爲二教
T2217_.59.0593c03: 主一兼二餘三身説一。覺超云二他受用一。覺苑云二他
| T2217_.59.0593c04: | 受變化一也 | 文 | 私云。此又取二大師御意一同二中川 |
T2217_.59.0593c06: 身大毘＊盧遮那如來與二自眷屬四種法身一
T2217_.59.0593c07: 住二金剛法界宮及眞言宮殿等一自受法樂故
| T2217_.59.0593c08: | 所二演説一 | 文 | 此中法身大日者六大法身。今疏 |
| T2217_.59.0593c10: | 體能加持無相法身位 | 云云 | 又云。大日經教主 |
| T2217_.59.0593c11: | 能加持不二總體無相法身也 | 文 | 眷屬四種身 |
T2217_.59.0593c13: 身癈立歟。故古徳祕釋中引二聖位禮懺二文一
| T2217_.59.0593c14: | 立二五種法身義一 | 矣 | 疏中以二主成薄伽梵句一釋二 |
| T2217_.59.0593c15: | 本地法身一。自性身爲二教主一不レ可二異求一 | 矣 | 況 |
T2217_.59.0593c17: 教主一。何況他受變化等乎。問。住心論十云。
T2217_.59.0593c18: 薄伽梵者總擧二塵數諸尊徳號一具釋如レ疏住
T2217_.59.0593c19: 者顯二能所二住一。言各各諸尊住二自證三昧
T2217_.59.0593c20: 句。如來加持廣大金剛法界宮者是則五佛
T2217_.59.0593c21: 之異名。大日寶幢開敷彌陀天鼓如レ次配。復
T2217_.59.0593c22: 次如來者大＊曼荼羅身。金剛則三昧耶身。法
T2217_.59.0593c23: 界則達＊磨＊曼荼羅身。加持者事業威儀身
T2217_.59.0593c24: ＊也。此通二三種＊之身一。廣大者明三各各身量
T2217_.59.0593c25: 同二虚空法界一。言レ宮者顯二所住處一。今此心王
| T2217_.59.0593c26: | 如來無始無終各各安住自法界三昧一 | 略抄 | 又 |
| T2217_.59.0593c27: | 金剛頂經釋云。四種法身共陳二此道一 | 文 | 又古 |
| T2217_.59.0593c28: | 徳釋云。眞言教主四種＊曼荼羅身 | 文 | 四曼義中 以四＊曼配 |
| T2217_.59.0593c29: | 四身 也 | 此等釋廣通二四種身一。若爾大師御意何 |
T2217_.59.0594a02: 梵即毘盧遮那本地法身即心王如來也。論
T2217_.59.0594a03: 意薄伽梵者總擧二能住塵數諸尊一。住者顯二能
T2217_.59.0594a04: 所住一。如來乃至宮者顯二所住一也。所住中有二
T2217_.59.0594a05: 二意一。一如來乃至法界者五佛也。宮者定也。
T2217_.59.0594a06: 謂以二五佛之所證定一爲二所住處一。二如來＊等
T2217_.59.0594a07: 者四種＊曼荼羅身也。宮如レ前。謂以二四曼廣
T2217_.59.0594a08: 大身之所證一爲二所住處一。准二此所住一故知。能
T2217_.59.0594a09: 住薄伽梵者五佛四曼塵數諸尊徳號。若爾
T2217_.59.0594a10: 薄伽梵是唯大日＊耶。答。疏論意別。疏就二
T2217_.59.0594a11: 最勝一且云二大日一。論盡二能住一故云二塵數一。若就
| T2217_.59.0594a12: | レ勝者論意亦可レ云二大日一尊一歟 | 略抄 | 此意所 |
T2217_.59.0594a14: 住一可レ有二五佛四＊曼身一故薄伽梵句釋二塵數
| T2217_.59.0594a15: | 諸尊一也。然疏中。大日者疏論影顯也 | 爲言 | 私 |
T2217_.59.0594a17: 慈覺釋中金剛頂經一切如來釋二大日一。或以二
T2217_.59.0594a18: 薄伽梵諸佛通名一今名二大日一故云レ爾。非レ取二
T2217_.59.0594a19: 諸尊一也。故論云二具釋如疏一。若與レ疏異者何
T2217_.59.0594a20: 讓レ疏＊耶。但住處句配二五佛一者今經異二顯經一
T2217_.59.0594a21: 住所又如來身故云レ爾。故大師祕經注釋云。
| T2217_.59.0594a22: | 住所名則五佛祕號妙徳也 | 文 | 又疏釋二樓閣一 |
飾樓閣寶| T2217_.59.0594a24: | 王一 | 文 | 閣既爾也。宮何不レ爾乎。宮又諸尊所 |
| T2217_.59.0594a25: | 證三昧總號妙徳也 | 爲言 | 次開題釋者。自性土 |
| T2217_.59.0594a27: | 伽同示二本趣一 | 文 | 十八會中法界宮會外加持 |
T2217_.59.0594a29: 土中以二受用等三身一爲二説主一故。又古徳釋
T2217_.59.0594b01: 既云二四＊曼身一。何爲レ難。自性身有二四＊曼身一
T2217_.59.0594b02: 故。四＊曼義釋一往釋歟。又義云
T2217_.59.0594b03: 次云如來是佛加持身者。智證大師抄云。佛
| T2217_.59.0594b04: | 加持身即受用身者自受用身也 | 文 | 般若寺抄 |
T2217_.59.0594b06: 身一。當二報身一也。亦名二字門道具足佛一也。亦名二
T2217_.59.0594b07: 具身加持一也。其所住處者即通二受用變化身一
| T2217_.59.0594b08: | 故有二四種法身一也 | 文 | 信證僧正述レ意云。能加 |
T2217_.59.0594b10: 法門眷屬皆住二彼法界宮一受二法樂一内證。遍二
T2217_.59.0594b11: 滿生死中一利
益衆生一利他也。爰知自性身T2217_.59.0594b12: 住二加持一之時有二自他受法樂一一切皆無レ非二
| T2217_.59.0594b13: | 毘＊盧遮那祕密加持一 | 文 | 濟暹僧都云。住如來 |
T2217_.59.0594b15: 住自性身也。所加持即八葉乃至第四重釋迦
T2217_.59.0594b16: 世天等自他受用變化等流也。攝二四重圓壇一
| T2217_.59.0594b17: | 也 | 取意 | 此等釋意佛加持身爲二所加持住處一 |
| T2217_.59.0594b19: | 住處也。名二佛受用身一 | 云云 | 私案。云佛加持身 |
T2217_.59.0594b21: 故。本地無相位亡二言語一。加持身是今經教主
T2217_.59.0594b22: 故云二曼荼羅中臺尊一也。疏第三云。然以二如
T2217_.59.0594b23: 來加持一故從二佛菩提自證之徳一現二八葉中臺
| T2217_.59.0594b24: | 藏身一 | 文 | 此意矣。此加持尊特理佛住二自受用 |
字義云。理智相應| T2217_.59.0594b26: | 故云レ報 | 云云 | 今所住又通二他受變化等一。故抄 |
| T2217_.59.0594b27: | 云。即通二受用變化身一故 | 文 | 或又臺藏中臺加 |
T2217_.59.0594b29: 教主義同故云レ爾也。本地自證位無二言語一故
T2217_.59.0594c01: 現二加持身一説二今經一。故云二字門道具足一也。故
T2217_.59.0594c02: 經具縁品云。此第一實際以二加持力一故爲
| T2217_.59.0594c03: | レ度二諸世間一而以二文字一説 | 文 | 疏釋云。釋通二世 |
| T2217_.59.0594c04: | 諦一明二起教所由一 | 文 | 加持身既起教所由故本 |
T2217_.59.0594c06: 身永異二受用身以下加持身一故云二具身加持一
T2217_.59.0594c07: 也。然古徳未レ知三自性身中有二加持身一。或云二
T2217_.59.0594c08: 本地自證之境一而害二經疏自證無言之文一。
T2217_.59.0594c09: 或云二他受變化之説一而同二顯教三乘一乘之
T2217_.59.0594c10: 佛一。恐隱二疏家之深旨一失二宗家之本意一歟。當
T2217_.59.0594c11: 知以二中臺尊一故不レ壞二大師自性身説法之
T2217_.59.0594c12: 義一。又以二加持身一故不レ違二疏家神力加持三
T2217_.59.0594c13: 昧之説一。疏中云二本地法身一者先擧二能現本地
T2217_.59.0594c14: 身一爲二今教主所依一。疏第三云二菩提自證徳一
T2217_.59.0594c15: 第六云二菩提實義一是也。具如二疏後文中辨一
T2217_.59.0594c16: 矣。文點云。次云二如來一者佛加持身之其所住
| T2217_.59.0594c17: | 處也。名二佛受用身一也 | 云云 | 先師 | 蓮花院 | 云。經薄 |
T2217_.59.0594c19: 主一文句也。住如來下示二住所一文言也。故知
T2217_.59.0594c20: 以二本地身一爲二教主一。故大師以二此文一判二自性
T2217_.59.0594c21: 身説法一。然或云二加持身一或云二符同須陀會
T2217_.59.0594c22: 天一者神爾不レ改二自性一而有二利他義一。又雖レ住二
T2217_.59.0594c23: 加持一自性敢不レ變。如下國王雖レ出二外朝一其體
T2217_.59.0594c24: 無レ替。故云二如來金剛幻一也。又法身色相無二
T2217_.59.0594c25: 比況物一故且寄二色究竟處一示レ有二色相一。非二全
T2217_.59.0594c26: 隨類應同義一耳。木幡義云。薄伽梵者理故
T2217_.59.0594c27: 云二本地法身一也。如來者即智故云二受用身一
| T2217_.59.0594c28: | 自受用 | 也。此理智冥合互相加入彼此攝持而 |
| T2217_.59.0595a01: | 理 | 住二如來一 | 智 | 之加持身 | 他受用 應身 | 住二廣大金剛法 |
| T2217_.59.0595a02: | 界宮一云二今經教主一也 | 爲言 | 今他受用者主伴 |
T2217_.59.0595a04: 受用一。又理智相應故云二應身一。非二隨機應現
| T2217_.59.0595a05: | 義一也 | 云云 |
T2217_.59.0595a07: 爲二能住一。如二一切諸佛説法儀式一皆住二於應
T2217_.59.0595a08: 身一。即本地身爲二教主一也。推功歸本言二法身
| T2217_.59.0595a09: | 説一 | 文 | 此意如來者可レ讀也。教時義云。諸阿闍 |
T2217_.59.0595a11: 身也。其所住處名二佛受用身一是智法身自受
T2217_.59.0595a12: 用即所加持身。令三一切衆生見開
悟三密一。| T2217_.59.0595a13: | 是他受用身變化身也。亦是所加持身也 | 文 |
悟三密一。今文爲二他受變化一T2217_.59.0595a15: 也。木幡義云。如來心王諸佛者毘盧遮那理
T2217_.59.0595a16: 也。其中者自受用智也。能住理住二所住智一故
T2217_.59.0595a17: 云二住而住一也。既遍一切加持力生者。依二理
T2217_.59.0595a18: 智冥合加持力一生二他受用應身人一也。理智同
T2217_.59.0595a19: 遍二法界一人法倶無二分限一故云二遍一切所一也。
T2217_.59.0595a20: 即與下釋
成生二加持身一之由上＊也。而以下釋二T2217_.59.0595a21: 他受用報身義一也。此報身義不レ同二如常一。如
T2217_.59.0595a22: レ先＊古徳釋云。大日經教主不二總體本地法
| T2217_.59.0595a23: | 身也 | 文 | 又私推二先師意一。云二如來心王諸佛一者 |
T2217_.59.0595a25: 三摩耶身也。謂理佛羯磨人住二智身三形宮
T2217_.59.0595a26: 中一也。既遍一切等者從二理佛法界加持力一生二
T2217_.59.0595a27: 三摩耶受用住所一也。既與下明下所住宮與二能
T2217_.59.0595a28: 住法身平等無二上也。斯則依正輪圓之法界
T2217_.59.0595a29: 能所瑜伽之佛體故。而以下而實依正無二
T2217_.59.0595b01: 爲二自受法樂一且示依正＊之別一。猶如三唯識論
| T2217_.59.0595b02: | 云二雖此身土體無差別而屬佛法性相異一故 | 云 |
| T2217_.59.0595b03: | 云 | 一一切衆生者一切持金剛者等也。所證三 |
T2217_.59.0595b05: 者。理佛云レ此。是能住故。智體云二所住一。即所
T2217_.59.0595b06: 居故 問。前云二無相法身一。今何云レ具二三密一
T2217_.59.0595b07: 乎 答。無相者約二顯教遮情妄假之相一。三密
T2217_.59.0595b08: 即就二眞言表徳眞實之體故無レ違耳。或無相
T2217_.59.0595b09: 不具故云二無相一也。故疏二十云。此心即佛
| T2217_.59.0595b10: | 無レ非二佛之相一。故云二無相一 | 文 | 論第三云。若入二 |
具| T2217_.59.0595b12: | 文 | 依二此等意一云二無相一。故先徳釋云。無相法身 |
| T2217_.59.0595b14: | 義有 | 云云 | 可レ悉レ之。私云。如來二字屬二上句一。經 |
| T2217_.59.0595b15: | 中如來是加持住所如来也 | 爲言 | 心王諸佛住 |
| T2217_.59.0595b17: | 持住所 | 受用身 | 中一也。又義如來屬二下句一。文點 |
T2217_.59.0595b19: 意經文如來者中臺加持身之所住也。故加
| T2217_.59.0595b20: | 持身住二其中一也 | 爲言 | 既從遍下。釋下所住如來 |
T2217_.59.0595b22: 以二加持力一生二中臺藏身一也。即與等者。顯下此
T2217_.59.0595b23: 所生加持身與二本地身一無レ別義上也。而以等
T2217_.59.0595b24: 者。如來住二神變加持一説二三密法一是遠爲
| T2217_.59.0595b25: | レ益二未來衆生一。故云二令一切衆生 | 乃至 | 種種不 |
| T2217_.59.0595b27: | 加持所一也。 | 爲言 | 故經第五云。大日世尊入二 |
| T2217_.59.0595b28: | 於等至三昧一觀未來世諸衆生一 | 文 | 疏十六云。 |
以入二此三昧一T2217_.59.0595c01: 者。佛住二畢竟無相寂滅之法一。以二大悲一故
T2217_.59.0595c02: 住二於三昧一令三一切大會及無量衆生得レ見二
T2217_.59.0595c03: 此大悲胎藏曼荼羅莊嚴大會嚴妙之法一。即
T2217_.59.0595c04: 是於二無相中一而現二有相一。雖下復有相而從二因
T2217_.59.0595c05: 縁一生上即不生義同二於性淨之法一。而令下衆生
T2217_.59.0595c06: 各隨二本縁一見二種種色一聞二種種聲一獲二種種法一
T2217_.59.0595c07: 各隨二心器一如法修行上。有二如レ是大因縁一故又
T2217_.59.0595c08: 爲レ滿
足金剛手所問之法一令二明白無レ餘故| T2217_.59.0595c09: | 而入二三昧一也 | 文 | 又疏釋似レ指二當機衆一。云レ得 |
T2217_.59.0595c11: 歟。問。自證無相位言心倶絶歟。答。言心
T2217_.59.0595c12: 倶離而心唯存。問。既云二倶離何亦存レ心
T2217_.59.0595c13: 乎 答。雖レ離二如義及一一心一然猶不二心存
| T2217_.59.0595c14: | 矣 | 故大師云非二一一心之所縁一。不二心之所 |
| T2217_.59.0595c15: | 證而已 | 文 | 又疏中住心品雖レ云二自證三菩提 |
T2217_.59.0595c17: 提自心自覺一。又不思議疏祕祕中祕釋云。本
| T2217_.59.0595c18: | 不生理自有二理智一。自覺二不生一故 | 文 | 故知無 |
T2217_.59.0595c20: 問。若爾與下顯乘一心無相爲二至極一。而成中契
T2217_.59.0595c21: 證絶言之義上何殊乎 答。彼四言九心分位
T2217_.59.0595c22: 未レ及二如義一一心一。況不二心乎 問。若爾無
T2217_.59.0595c23: 相位唯識大無二五大一乎。答。法佛法爾六大
T2217_.59.0595c24: 自證位本有云二六大法身一。所以隨縁六大是
T2217_.59.0595c25: 色心無礙唯心唯色。故依二唯心＊之邊一雖レ云二
T2217_.59.0595c26: 不二心一於二法爾六大一全無二増減異一矣彼本
T2217_.59.0595c27: 不生理自有二理智一者。理五大智識大也。可
T2217_.59.0595c28: レ思レ之。尋云。能造六大色形有無如何。答。
T2217_.59.0595c29: 木幡義云。隨縁六大色心無礙故雖レ云下識大
T2217_.59.0596a01: 亦有二色形一五大或無中色形上法位六大識大
T2217_.59.0596a02: 無二色形一五大有二色形一也。私云。若法爾若隨
T2217_.59.0596a03: 縁六大論二色形一是所生四＊曼相也。能造六
T2217_.59.0596a04: 大若識若五大不レ可レ有二色形堅濕燸動。無礙
T2217_.59.0596a05: 了知性故。實四大亦觸境非二顯形二色一故。但
T2217_.59.0596a06: 與二顯異。彼有爲事法此無爲理性故
T2217_.59.0596a07: 次又釋歎加持住處等者。前擧二住處體一今歎二
T2217_.59.0596a08: 住處徳一也。論云。如來加持廣大金剛法界宮
| T2217_.59.0596a09: | 者是則五佛之異名 | 文 | 宗家以二五句一爲二五佛 |
T2217_.59.0596a11: 或又五佛縁起次第轉釋故論疏無ｃ違。例如二
T2217_.59.0596a12: 下四種身文轉釋又五字文中轉釋一也。又住
T2217_.59.0596a13: 處配二五佛一是三摩耶身五佛歟。宮閣即如來
T2217_.59.0596a14: 三摩耶形故先徳釋云。法界宮者法界塔婆
| T2217_.59.0596a15: | 也。三摩耶形 | 文 |
T2217_.59.0596a17: 文一歟
T2217_.59.0596a18: 此與釋論三種金剛三昧者。智論四十七云。
T2217_.59.0596a19: 問曰。三種三昧何以皆言二金剛一 答曰。初
T2217_.59.0596a20: 言二金剛一中言二金剛輪後言二如金剛一。如金剛
T2217_.59.0596a21: 三昧佛説三能貫
穿一切諸法一。亦無不見三是T2217_.59.0596a22: 金剛三昧能通
達諸三昧一。金剛輪三昧者得二T2217_.59.0596a23: 是三昧一即能持二諸三昧輪一。是皆佛自説義。論
T2217_.59.0596a24: 者攝持義。言二如金剛三昧一者。能破二一切諸
T2217_.59.0596a25: 煩惱結使一無レ有遺餘一。譬如釋提桓因手執二
| T2217_.59.0596a26: | 金剛一破中阿修羅軍上 | 云云 | 私云。論疏三種不二符 |
同金剛義一歟。或三事三種其數同T2217_.59.0596a28: 故云二大同一歟。或終一義大同。意云。三種中
| T2217_.59.0596a29: | 後一義大同也 | 爲言 | 中字有レ由矣 |
T2217_.59.0596b02: 一自受用遍法界宮。義釋云。大謂無邊際故
| T2217_.59.0596b03: | 乃至 | 心王所都故云レ宮也 | 云云 | 二他受用法界 |
| T2217_.59.0596b04: | 宮。義釋云。此宮是古佛成菩提處 | 乃至 | 不三獨 |
| T2217_.59.0596b05: | 在二三界之表一也 | 文 | 智證大師記云。華藏世界 |
T2217_.59.0596b07: ＊耶 答。別圓兩教通有二他受用。今此華藏
T2217_.59.0596b08: 世界圓他受用身土。於二一世界一分二二義一更
| T2217_.59.0596b09: | 無レ咎 | 文 | 雜問答云。淺深二義者。大自在天 |
T2217_.59.0596b11: 即能破之義。法界者廣大＊之義。即實智之
T2217_.59.0596b12: 體。宮者無相法身妙住之境心王所都心神
T2217_.59.0596b13: 所宅。此宮是古佛成道之處也。故云レ宮。隨二
T2217_.59.0596b14: 如來所應之處一無レ非二是宮一。所以名爲二金剛
| T2217_.59.0596b15: | 法界宮一 | 文 | 私云。安然以二此宮以下一爲二他受用 |
T2217_.59.0596b17: 也。又智證大師遮那土總云二他受用土一。恐
T2217_.59.0596b18: 非レ理。兩部經是理智法身境界故。當レ知大師
T2217_.59.0596b19: 御意此宮下釋
成深祕法界宮義一。釋論下引二T2217_.59.0596b20: 智度淺略宮一簡
異密宗義一。今此宗下還成二密T2217_.59.0596b21: 乘義一也、或所謂以下文述二淺略義一。所謂是後
T2217_.59.0596b22: 次義故
T2217_.59.0596b23: 古佛成菩提處者。疏第十六云。然此五事仍
| T2217_.59.0596b24: | 是古昔諸佛成二最正覺先佛成二三菩提一也 | 文 |
| T2217_.59.0596b25: | 五事者印色尊位住三昧也。此中色者本尊形相 也。住者本尊。依印言等所引來至加威而住也 | 又十 |
| T2217_.59.0596b27: | 惠光一。 | 六識 發光 | 故即見二古佛所行之道一 | 文 | 私云。 |
別新古一歟。又義T2217_.59.0596b29: 云。古佛成菩提者菩提實義也。疏第六云。謂
| T2217_.59.0596c01: | 覺二自心從レ本以來不生一即是成佛 | 文 | 舊來成 |
T2217_.59.0596c03: 加持身。故對レ彼云二古佛一耳
T2217_.59.0596c04: 摩醯首羅天宮者。智論第二云。如二摩醯首羅
| T2217_.59.0596c05: | 天一秦言二大自在一 | 文 | 唯識疏七云。舊言二摩醯首 |
| T2217_.59.0596c06: | 羅一。今應レ言二莫醯伊濕伐羅一。即大自在也 | 文 | 十 |
| T2217_.59.0596c08: | 首羅智所生故 | 文 | 智周釋云。行滿今生即證二 |
| T2217_.59.0596c10: | 後報一 | 文 | 通法釋云。因位窮時現報利益。功徳 |
| T2217_.59.0596c12: | 究竟所一即於二彼身一示二成菩提一受二佛位一故 | 文 |
T2217_.59.0596c14: 釋論云第四禪等者。智論第九云。問曰。何以
T2217_.59.0596c15: 故名爲二淨居天梵世天一。答曰。第四禪有二八
T2217_.59.0596c16: 種一。五種是阿那含住處。是名二淨居一。三種凡夫
T2217_.59.0596c17: 聖人共住。過二是八種一有二十住菩薩住所一。亦
| T2217_.59.0596c18: | 名二淨居一。號二大自在天王一 | 文 | 問。今此自在 |
T2217_.59.0596c20: 報土一。第十地居。爲二三界所一爲不レ爾乎。佛地
T2217_.59.0596c21: 論説。此他受用所居淨土爲二第十地諸菩薩
| T2217_.59.0596c22: | 等一説レ法處故即色究竟天攝 | 文 | 了義燈云。然 |
T2217_.59.0596c24: 十八住處。無想天廣果天攝。非二別處所一。既
T2217_.59.0596c25: 云二十八住處一。復言三無想攝二廣果天一。故自在
T2217_.59.0596c26: 宮非二五淨居一。若淨居攝處應三十七非二十八一
| T2217_.59.0596c27: | 文 | 私云。疏意在二淨居上一而色究竟攝也。燈 |
T2217_.59.0596c29: 今疏意非二三界攝一。故下文非二今説一云二不獨
| T2217_.59.0597a01: | 在三界之表也一之故 | 表用外 訓也 | 故知疏主御意 |
T2217_.59.0597a03: 最近二北邊一布
列五淨居衆一○阿闍梨言此是T2217_.59.0597a04: 五那含天子耳。過此以上有下菩薩受二佛識
T2217_.59.0597a05: 位一處上。亦名二淨居天一。多是一生補處菩薩。是
| T2217_.59.0597a06: | 第二院所攝非二此中所明一也 | 文 | 此文又外院 |
T2217_.59.0597a08: 三引二起世經一云。他化天上有二魔波旬一屬二他
| T2217_.59.0597a09: | 化天一攝 | 取意 | 他化上魔天既他化攝。淨居上自 |
T2217_.59.0597a11: 上別有二魔天處一。近二他化一亦他化攝○依二大
T2217_.59.0597a12: 智論一。五淨居上別更有二一菩薩淨居一○是第
T2217_.59.0597a13: 十地菩薩住處。以レ此通レ前色界合有二二十三
| T2217_.59.0597a14: | 天一 | 文 | 此釋契二道理一何。答。魔天是界内波旬 |
T2217_.59.0597a16: 色天攝一也。依レ之或經云。有二妙淨土一出
過三| T2217_.59.0597a17: | 界一。第十地菩薩當レ生二其中一 | 文 | 是以住心論中 |
T2217_.59.0597a19: 則自顯二界外義一歟。義章釋文點可レ讀下以レ此
| T2217_.59.0597a20: | 通二色界一 | 云云 | 上。所以智論云二五淨居上一。故擧二色 |
T2217_.59.0597a22: 今此宗明義等者。開題云。若據二淺略義一摩
| T2217_.59.0597a23: | 醯首羅天王宮。釋論云○ | 如疏引 | 若就二深 |
| T2217_.59.0597a24: | 祕一釋者以自在加持○ | 如疏 云云 | 雜問答云。淺 |
T2217_.59.0597a26: 義者宮者無相法身妙住之境一。此宮是古佛
| T2217_.59.0597a27: | 成道＊之處也。故云レ宮 | 文 | 私案二此二文意一。前 |
T2217_.59.0597a29: 句深義結文也。然今文重釋二前深祕意一也。
T2217_.59.0597b01: 今指二成佛外迹一云二深祕一。對二如常淺略一故。若
T2217_.59.0597b02: 不レ爾者何今云二有應之處一矣。但上文所謂者
T2217_.59.0597b03: 復次義。非レ釋
成上一歟。猶如三釋論中本論所T2217_.59.0597b04: 謂云二復次一矣。或又轉
釋深祕一即爲二淺略一也。T2217_.59.0597b05: 如三疏下云二轉釋佛莊嚴藏一耳。當レ知智論義
T2217_.59.0597b06: 爲レ淺今經義爲レ深也
T2217_.59.0597b07: 神心所宅者靈明性云二神心一。即靈知神知義
T2217_.59.0597b08: 也。神心是能住自性理佛也。所宅即所住受
T2217_.59.0597b09: 用智身也
T2217_.59.0597b10: 謂隨如來有應之處等者。自在宮處所不定
T2217_.59.0597b11: 意歟。佛地論第一云。如レ是淨土爲下與二三界一
T2217_.59.0597b12: 同一處所上爲二各別一＊耶。有義各別。有處説
T2217_.59.0597b13: レ在二淨居天上一有處説レ在二西方等一故。有義同
T2217_.59.0597b14: 處。淨土周圓無レ有二邊際一通二法界一故。如實
T2217_.59.0597b15: 義者。實受用土周
遍法界一無二處不有。不レ可三T2217_.59.0597b16: 説言レ離二三界處一亦不レ可三説即三界處一。若隨二
T2217_.59.0597b17: 菩薩所宜一現者或在二色界淨居天上一或在二西
| T2217_.59.0597b18: | 方等一歟。處所不定 | 文 | 私云。今宗義同二佛地 |
T2217_.59.0597b20: 若於二毘盧遮那之分一爲二遍法界第四禪一乎。
T2217_.59.0597b21: 答。然也。諮問。若遍法界皆是第四禪者。唯
T2217_.59.0597b22: 有二遮那住處一應レ無二衆生所居一乎。答。遮那
T2217_.59.0597b23: 雖レ遍二法界一不レ妨二衆生所住一。猶如三寂光遍二於
| T2217_.59.0597b24: | 三土一 | 文 | 私云。此文成二處所不定旨一歟。疏 |
T2217_.59.0597b26: 色。首戴二髻髮一被二絹縠衣一。此是首陀會天成二
T2217_.59.0597b27: 最正覺一之幖幟也。彼界諸聖天衆衣服輕妙
T2217_.59.0597b28: 本質嚴淨不三復假以二外飾一故世尊俯
同其| T2217_.59.0597b29: | 像一也 | 略抄 | 准二此釋一。大日如來又於二色界中 |
| T2217_.59.0597c02: | 阿迦尼吒天王宮中一 | 文 | 慈覺疏云。阿迦尼吒 天此云色究竟文 |
T2217_.59.0597c04: 四云。第四禪色究竟天有二五種名一。一名色究
T2217_.59.0597c05: 竟一二名二有頂一三名二須陀會一四名二魔醯首
T2217_.59.0597c06: 羅一五名二阿那含天一。第四禪主亦名二＊魔醯首
| T2217_.59.0597c07: | 羅一 | 文 | 私云。今宗意胎藏理身住二金界智佛一故 |
| T2217_.59.0597c08: | 疏云其所住所 名佛受用身 | 指二彼智佛一云二自在宮一。心王自 |
T2217_.59.0597c10: 身一云二色究竟一。色身究竟體故。故大師釋云。
| T2217_.59.0597c11: | 身心互爲二能所住一 | 云云 | 釋論第三。眞如爲レ身 |
| T2217_.59.0597c12: | 般若爲レ心 | 云云 | 又善無畏破地獄儀軌云。智法 |
T2217_.59.0597c14: 令三一切入二不二之道一。理法身佛住二如如寂
T2217_.59.0597c15: 照一法然常住。不動而動現二八葉一爲二自受用一
T2217_.59.0597c16: 示二三重曼羅一令三十界證二大空一。雖二是理
| T2217_.59.0597c17: | 智之殊廣略之異一本來一法曾無二殊異一 | 文 |
| T2217_.59.0597c18: | 私云。實相理者如如理也。如如寂照者疏云實相智云云。 如如智也。故金光明經云。唯有如如及如如智名爲法身 |
| T2217_.59.0597c19: | 文。金界云自他受用胎藏但云自受用者。自性受用佛 與自眷屬各説三密門互以法樂故云自他受用。實行隔 |
| T2217_.59.0597c20: | 聞故但云自受用也。無違矣。大師釋云。自性胎藏理身。 受用佛金界智佛。自受法樂故與自眷屬各説三密門文 |
T2217_.59.0597c22: 理智不二之理身説。金剛頂又智理不二之
T2217_.59.0597c23: 智佛談也。故金界遮那以二止觀一羽一而結二智
T2217_.59.0597c24: 印一胎藏毘盧以二定惠兩手一而作二定印一。甚以
T2217_.59.0597c25: 有二深意一者歟。又金剛頂經。能住佛身擧二智
| T2217_.59.0597c26: | 之徳一。 | 教王經理 趣經等 | 大日經中。所住宮殿示二五智 |
| T2217_.59.0597c27: | 之名一。 | 今經也 | 瑜祇經中。能所住佛宮倶明二五 |
T2217_.59.0597c29: 有レ味。深思當レ見矣。問。諸經中皆以二器界一爲二
T2217_.59.0598a01: 住處一。何今以二佛身心一爲二住處一＊耶。答。凡三
T2217_.59.0598a02: 乘教雖レ云二唯識所變一猶論二心外之依正一。一
T2217_.59.0598a03: 乘宗雖レ談二一心縁起一屡滯二因海之人法一。斯
T2217_.59.0598a04: 則洗滌二心外之鑛垢一未レ開二心中之祕寶一故。
T2217_.59.0598a05: 然今教意性徳本具忽陳恒沙已有速顯。是
T2217_.59.0598a06: 故金剛尼吒天本有二衆生心上月輪一。胎藏法
T2217_.59.0598a07: 界宮豈非二我等胸中之蓮臺一。所住是依正輪
T2217_.59.0598a08: 圓之法界。何遙擧二鷲峰之岫一。能住亦理智瑜
T2217_.59.0598a09: 伽之佛體。誰遠尋二鵝王之迹一。故經中或云二三
T2217_.59.0598a10: 十七尊住心城一或云二大菩提心光明殿一此
T2217_.59.0598a11: 意矣。依レ之序分六動名二六根本煩惱之動搖一。
T2217_.59.0598a12: 誰混二東涌西沒之奇瑞一。流通衆退説二皆悉禮
T2217_.59.0598a13: 佛隱而不現一。寧同二作禮而去之儀式一。故大師
T2217_.59.0598a14: 釋云。恒沙眷屬鎭
住自心之宮一無盡莊嚴優| T2217_.59.0598a15: | 遊本初之殿一 | 云云 | 心王心數諸尊處二心蓮一而 |
T2217_.59.0598a17: 三密之法一。大師釋云。雙圓性海談二四＊曼自
| T2217_.59.0598a18: | 性一重如月殿説二三密自樂一 | ＊云云 | 可レ思レ之。又 |
| T2217_.59.0598a20: | 法羯同振二本地之高徳一 | 云云 | 此釋逆次述上大師釋 意聲字實相是三密故 |
T2217_.59.0598a22: 日拜二諸佛臆中之曼荼一妙雲流傳之時開二衆
T2217_.59.0598a23: 生心上之鐵塔一。五輪本我身。誰求二西土之
T2217_.59.0598a24: 雲一。兩部即吾心。何仰二東流之風一。故今疏中
T2217_.59.0598a25: 釋二此中祕密謂心爲佛塔也一。金剛頂經中説二
T2217_.59.0598a26: 此即毘盧遮那聖衆集會便爲現證率都婆
T2217_.59.0598a27: 塔一。可レ悉レ之。可レ悉レ之。又疏第五釋二内心曼荼
T2217_.59.0598a28: 羅一云。此是如來祕傳之法。不レ可レ形二於翰墨一。
T2217_.59.0598a29: 故寄
在圖像一以示二行人一。若得二深意一者自當二| T2217_.59.0598b01: | 默而識之 | 文 | 自當默而識之甚深甚深深察 |
T2217_.59.0598b03: 信證僧正義云。應有二二義一。一是符應義二相
| T2217_.59.0598b04: | 應義。謂理智相應也。今取二後義一 | 文 | 私云理智 |
| T2217_.59.0598b06: | 姿 | 文 | 自性中加持身理佛又有二俯同義一故云 |
T2217_.59.0598b08: 一切持金剛者等者。今持金剛可レ通二菩薩一。
T2217_.59.0598b09: 衆成就總句。皆悉衆會是廣故。故住心論第
T2217_.59.0598b10: 十釋二今金剛一云。金剛者五部諸尊所持法界
| T2217_.59.0598b11: | 幖幟 | 文 | 或又擧二内眷屬顯二大眷屬一歟。故下 |
T2217_.59.0598b13: 大師釋於二金剛部中一亦有二五部一故祕藏記
T2217_.59.0598b14: 云。五部即五智。一智所互具二五智一。所以成二
| T2217_.59.0598b15: | 二十五部一 | 文 | 又先徳祕釋中於二十九金剛一 |
T2217_.59.0598b17: 剛菩薩列擧云二及普賢菩薩等一。今文外無二菩
T2217_.59.0598b18: 薩總句一故。又金剛菩薩名互通故。故疏第
T2217_.59.0598b19: 十二云。復次菩薩身即是金剛之體。而十方
T2217_.59.0598b20: 一切佛同以二如來金剛智印一授二其手一故名二
| T2217_.59.0598b21: | 持金剛一也 | ＊文 | 此釋金剛名 通菩薩也 | 又第三云。自臍 |
現無量十住諸菩薩一。然此中自T2217_.59.0598b23: 有二二重一。從レ心以下諸大眷屬。從心已上諸
| T2217_.59.0598b24: | 内眷屬。通名二大心衆一 | 略抄 | 此文内大同名 十住菩薩故 | 准二 |
T2217_.59.0598b26: 持金剛一也。住心論釋又此意矣。故寶鑰云。五
| T2217_.59.0598b27: | 部諸佛 | 文 | 既云二諸佛一。不レ局二金 |
T2217_.59.0598b29: 云二其金剛一也。或雖レ通レ二金剛名近二内眷屬一
T2217_.59.0598c01: 故從レ勝云レ其歟。問。金剛頂經中與九十倶
T2217_.59.0598c02: 胝菩薩衆倶之總句置二大摩尼殿後一。諸經亦
T2217_.59.0598c03: 爾。何今違二顯密諸經例一衆成總句安二樓閣
T2217_.59.0598c04: 前一乎。答。或云。處衆各總別二節故＊綺レ文
T2217_.59.0598c05: 也。私云。處衆交擧而顯二依正不二人法一體
T2217_.59.0598c06: 義一歟
T2217_.59.0598c07: 兼得淺深二釋者。鈔云。淺謂執持。執
持金剛| T2217_.59.0598c08: | 杵一也。深謂住持。住持金剛印一也 | 文 | 此釋意持 |
T2217_.59.0598c10: 剛一結二於義爲勝一文起盡無レ爭執持相望持金
| T2217_.59.0598c11: | 剛得二二義一故爲レ勝也。 | 爲言 | 若不レ爾者不 |
T2217_.59.0598c13: レ云二然隨文便 何 答。今持金剛亦兼二執義一
| T2217_.59.0598c14: | 故。是故隨レ便二名互用也。 | 爲言 | 私義云。梵 |
T2217_.59.0598c16: 持金剛一。然今經兼
得新舊深淺二釋一故隨二文| T2217_.59.0598c17: | 便一或云二持金剛一 | 一切持 金剛文 | 或云二執金剛一 | 十九執 金剛文 |
| T2217_.59.0598c18: | 於レ義勝也 | 爲言 |
T2217_.59.0598c20: 或示二五百塵點一歟
T2217_.59.0598c21: 心王所住之處等者。准下上文云二如來在此宮
T2217_.59.0598c22: 中爲獨處耶一下文云中心王毘盧遮那上可レ局二
T2217_.59.0598c23: 大日一尊一。今經教主故。心數又第一重等内
T2217_.59.0598c24: 大眷屬歟。下衆成就文列二金剛菩薩一故今文
T2217_.59.0598c25: 擧二内眷屬一顯二大眷屬一歟。云二智印及執金剛一
T2217_.59.0598c26: 故。疏第四云。曼荼羅者名二聚集一。乃至十世界
T2217_.59.0598c27: 微塵數差別智印輪圓輻湊翼
輔大日心王一。| T2217_.59.0598c28: | 是故説爲二曼羅一也 | 云云 | 但不レ擧二四佛四菩 |
| T2217_.59.0598c29: | 薩一者。彼具二王數二義一。 | 五佛即心王餘尊即心數 又大日即心王餘尊即心 |
| T2217_.59.0599a01: | 數又九尊心王 餘尊＊心數也 | 今擧レ偏顯レ通歟。例如下立義四句 |
T2217_.59.0599a03: 云。心王如來大毘盧遮那五智四印及心數
| T2217_.59.0599a04: | 微塵數眷屬 | 文 | 此釋以二五佛心王一爲二薄伽梵 |
| T2217_.59.0599a05: | 句一歟。故次下釋云。薄伽梵者標二諸尊徳號一 | 文 |
| T2217_.59.0599a06: | 又上文云。五佛即心王餘尊即心數 | 文 | 但此意 |
T2217_.59.0599a08: 王如來大毘盧遮那釋二薄伽梵句一。五智四曼
T2217_.59.0599a09: 釋二如來乃至法界文一。次下配釋分明故與二疏
T2217_.59.0599a10: 釋同。大日普門體故云二諸尊徳號一。猶如三金
T2217_.59.0599a11: 剛頂經一切如來釋二大日如來一矣。或薄伽梵
| T2217_.59.0599a12: | 諸尊徳號今名二大日一也。 | 爲言 | 故云二具釋如 |
| T2217_.59.0599a14: | 識爲レ體。或九尊配二九識一。 | 高尾 口決 | 准二顯家説一八 |
T2217_.59.0599a16: 教意帝網瑜伽＊故心數心王重重也。故頌云。
| T2217_.59.0599a17: | 心數心王過二刹塵一各具二五智無際智一 | 文 | 以二如 |
T2217_.59.0599a19: 八識心王。別本即身義中。以法界智爲本爲
T2217_.59.0599a20: レ證四佛等八識爲二心數一＊耶。實義是互相渉
T2217_.59.0599a21: 入彼此加持故主伴重重王數多多也。雜問答
| T2217_.59.0599a22: | 云。是以互爲二能所主伴一。自受法樂 | 文 | 別本即 |
T2217_.59.0599a24: 餘七十二尊爲二心數一。約二胎藏界五百尊一大日
| T2217_.59.0599a25: | 爲二心王一餘四百九十九尊爲二心數一 | 取意 | 正本 |
| T2217_.59.0599a27: | 一識 | 文 | 私云。正本即身義文等字等取四佛一 |
T2217_.59.0599a29: 薩一歟。祕藏記云。不動二九識一其餘十佛刹一
| T2217_.59.0599b01: | 切心王攝二於一識一名二一切一心識一 | 云云 | 此釋 |
T2217_.59.0599b03: 故
T2217_.59.0599b04: 無不即入金剛界中者。准二上文一云二金剛法界
T2217_.59.0599b05: 宮。指二彼宮一云二金剛界中一歟。又第二十卷云。
T2217_.59.0599b06: 一切大會曼荼羅皆是一身無二別身一也。即普
| T2217_.59.0599b07: | 門身。是法界身即是金剛界身也 | 文 | 准二此文一 |
T2217_.59.0599b09: 名二身體一也。金剛界儀軌云。應當レ知三自身即
| T2217_.59.0599b10: | 爲二金剛界一 | 文 | 准レ之又上文云。金剛喩二實相 |
| T2217_.59.0599b11: | 智一。○此智體如來實相智身 | 文 | 所住宮即受用 |
T2217_.59.0599b13: 心王毘盧遮那成自然覺等者。此爲レ成二今經
T2217_.59.0599b14: 説會加持身一須三先明二自證法門身主伴一也。故
T2217_.59.0599b15: 云二如來内證功徳一自證三菩提義也。下卷中
| T2217_.59.0599b16: | 或云二菩提實義一 | 第六卷 | 或云二常寂之體一 | 第四 | 或 |
| T2217_.59.0599b17: | 云二菩提自證之徳一 | 第三 | 或云二實相自然智惠一 |
| T2217_.59.0599b18: | 第五 | 等是也。此自證妙嚴之相常寂之體法爾 |
T2217_.59.0599b20: 云。如來妙嚴之相法爾無レ減。非二造作所成一
| T2217_.59.0599b21: | 故 | 文 | 又疏第六釋二菩提實義一云。謂覺二自心從 |
| T2217_.59.0599b22: | レ本以來不生一即是成佛。而實無レ覺無レ成也 | 文 |
| T2217_.59.0599b24: | 法爾成就無レ有二缺減一 | 文 | 又云二唯佛與佛乃能 |
T2217_.59.0599b26: 雖二十地菩薩一尚非二其境界一。下卷中。十住菩
| T2217_.59.0599b27: | 薩猶因レ承二佛神力一得レ見二加持身一 | 文 | 此等義 |
T2217_.59.0599b29: 經理佛＊云二唯佛一金界智身云二與佛一。例如三止
T2217_.59.0599c01: 觀唯佛與佛文弘決中釋二唯佛釋迦與佛十
T2217_.59.0599c02: 方佛一也
T2217_.59.0599c03: 約菩提義等者。抄云。雖二法與レ人能所有
異T2217_.59.0599c04: 然恐難解。謂於二曼荼羅中若但置レ印名二法
T2217_.59.0599c05: 曼荼羅一。即約二菩提義一金剛印。若於二彼中一置二
T2217_.59.0599c06: 一切賢聖各持二其印一依レ位而住。是約二佛陀
| T2217_.59.0599c07: | 義一持金剛者 | 取意 | 此釋三昧耶印名二法曼一歟。 |
T2217_.59.0599c09: 云二菩提義一。謂自證三菩提故。此自證法門法
T2217_.59.0599c10: 爾所成其性決定不レ改故云二金剛印一。非二印
| T2217_.59.0599c11: | 契等一也。又從二此法門身一 | 今法身三摩地等云法門 身非種子等法門身也 |
T2217_.59.0599c13: 陀義一即有中無量無邊持金剛者上。是即生後也。
T2217_.59.0599c14: 問。第四云。以二如是内證之徳無量無邊一
| T2217_.59.0599c15: | 故。其所加持現二作法門眷屬一無量無邊 | 文 | 此 |
T2217_.59.0599c17: 法身三摩地等内證徳也。種子法曼荼羅是
T2217_.59.0599c18: 所現加持身也。四曼身皆説法利生此皆加
T2217_.59.0599c19: 持身故。故即身義云。法身三摩地等亦名二
| T2217_.59.0599c20: | 法智印一 | 文 | 下經文云。即以二陀羅尼形一示現 |
| T2217_.59.0599c21: | 佛身一 | 文 | 住心論釋云。法身既爾。何況餘身 | 文 |
T2217_.59.0599c23: 何皆云二智印一＊耶。答。智所二印持一故。或與レ智
T2217_.59.0599c24: 相應故。信進慚等又云二智印一歟
T2217_.59.0599c25: 由此衆徳等者。此文有二二義一。一云既云二衆
T2217_.59.0599c26: 徳一却釋二前自證功徳主伴集會義一歟。二云
T2217_.59.0599c27: 案二經文一集會言專指一今經會座一故。所以約二
T2217_.59.0599c28: 佛陀義一成二衆會義一也。又此者目近之辭故。雜
T2217_.59.0599c29: 問答云。此内證境平等界中有下過二塵數心王
T2217_.59.0600a01: 心數上。是會集之義也。此一相平等四種法身
T2217_.59.0600a02: 遍二衆生趣一説法利益。此説聽處名爲二集會一
| T2217_.59.0600a03: | 耳 | 文 | 以二此文二節一證二前二義一耳。問。經文一 |
T2217_.59.0600a05: 會義一。何今約二一人具徳一云二一切集會一＊耶。
T2217_.59.0600a06: 答。若少分未等一法未滿等反釋二經一切文一。
T2217_.59.0600a07: 故知具二一切徳一。持金剛者一味到二實際一故
T2217_.59.0600a08: 云二皆悉集會一歟。或又經疏影略互顯也
T2217_.59.0600a09: 然以自在神力等者。疏第三云。然以二如來加
T2217_.59.0600a10: 持一故。從二佛菩提自證之徳一現二八葉中胎藏
T2217_.59.0600a11: 身一。從二金剛密印一現二第一重金剛手等諸内眷
T2217_.59.0600a12: 屬一。從二大悲萬行一現二第二重摩訶薩埵諸大眷
T2217_.59.0600a13: 屬一。從二普門方便一現二第三重一切衆生喜見隨
T2217_.59.0600a14: 類之身一。若以二輪王灌頂一方レ之則第三重如二
T2217_.59.0600a15: 萬國君長一第二重如二朝廷百揆一第一重如二宗
T2217_.59.0600a16: 枝内弼一中胎如二垂拱之君一。故華臺常智爲二大
| T2217_.59.0600a17: | 曼荼羅王一也 | 文 | 准二此文一。今加持尊特身者中 |
T2217_.59.0600a19: 即中胎大日非レ云二加持身一＊耶。疏第六云二成
T2217_.59.0600a20: 佛外迹一是也。依レ之疏第四云。大日如來身紫
T2217_.59.0600a21: 磨金色被二絹縠衣一。此是首陀會天最成正
T2217_.59.0600a22: 覺之幖幟也。如來妙嚴之相法爾無減。非二造
T2217_.59.0600a23: 作所成一故。十住菩薩猶因レ承二佛神力一得レ見二
| T2217_.59.0600a24: | 加持身一。其於二常寂之體一如レ在二羅縠一 | 取意 | 此 |
| T2217_.59.0600a25: | 文又大日如來首陀會天 | 五淨 居天 | 符同姿云二加 |
T2217_.59.0600a27: 異求一矣。又般若僧正抄云。加持身者曼荼羅
T2217_.59.0600a28: 中胎尊○亦名二字門道具足佛一＊也。亦名二具
| T2217_.59.0600a29: | 身加持一也 | 文 | 故知。即從心王毘盧遮那者指二 |
T2217_.59.0600b02: 門等也。所現中擧二第一重一顯二二三重眷屬一
T2217_.59.0600b03: 也。或又法門眷屬者但智印也。總即別名故。
T2217_.59.0600b04: 問。疏第五云。内心妙白蓮華者是實相自然
T2217_.59.0600b05: 智惠。蓮華葉是大悲方便也。其餘三重是
T2217_.59.0600b06: 從二此自證功徳一流
出諸善知識一入二法界門一| T2217_.59.0600b07: | 耳 | 文 | 如二此文一八葉云二大悲方便一三重倶云二自 |
T2217_.59.0600b09: 立名隨レ宜通而言レ之。皆法門身。又自證功徳
T2217_.59.0600b10: 也。第三卷中臺八葉云二自證一約レ勝。第五三
T2217_.59.0600b11: 重云二自證一據二通門一也。故當卷下十九執金
T2217_.59.0600b12: 剛云二内證之徳一四大菩薩云二内證功徳一。即
T2217_.59.0600b13: 此意矣。又八葉云二大悲一者。配二因根究竟一時
T2217_.59.0600b14: 有二此義一故歟。疏第二十云。爲以二中臺一爲二菩
| T2217_.59.0600b15: | 提心一次八葉爲二大悲一外三院爲二方便一也 | 文 |
T2217_.59.0600b17: 門内自證智一遍二一切所一破二諸無明障染一義
T2217_.59.0600b18: 名二戰具一。大空智即戰具名二大空戰具一。作二持
T2217_.59.0600b19: 業釋一。或執金剛者各隨二一門法界幖幟一謂。是
| T2217_.59.0600b20: | 杵等是大空之戰具。可レ作二依主釋一 | 文 | 私云。一 |
字本不生際一而一相一味T2217_.59.0600b22: 故云二大空一。故云二一相一味到於實際一也。各
T2217_.59.0600b23: 有二斷惑功一故云二戰具一也。或又一一智印具二
T2217_.59.0600b24: 衆徳一而渉入猶如下虚空含二衆像一無礙上故云二
T2217_.59.0600b25: 大空一歟。即身義云法身同二虚空一而無礙。含二
| T2217_.59.0600b26: | 衆像一故曰二大空一 | 文 | 或又以二虚空無垢智印一 |
T2217_.59.0600b28: 云二大空一。虚空遊歩等准
知之一。擧二初二三一顯T2217_.59.0600b29: レ餘歟
| T2217_.59.0600b30: | 無明之煩惱者。或本無相之煩惱 | 云云 | 疏第二 |
| T2217_.59.0600c01: | 云。由有二無明一生二五根本煩惱一 | 文 | 准二此釋一五 |
| T2217_.59.0600c03: | 心一。故下文云百六十隨煩惱 | 文 | 或云。煩惱無二 |
| T2217_.59.0600c05: | 云二無相一耳 | 云云 | 又十卷義釋云。無明堅執二一 |
| T2217_.59.0600c06: | 切煩惱一 | 云云 | 十四卷義釋云。無相堅執二一切 |
| T2217_.59.0600c07: | 煩惱一 | 云云 | 既云二一切煩惱一。可二五根本煩惱及 |
| T2217_.59.0600c09: | 大日經疏指心鈔卷第二 | 終 |
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_.59.0600c19: | 經云。住二阿迦尼吒天王宮中大摩尼殿一 | 文 | 理 |
| T2217_.59.0600c21: | 尼殿一 | 文 | 又今經第五云。即時諸佛國土地平 |
| T2217_.59.0600c22: | 如レ掌隨レ福所レ感宮室殿堂意生之座 | 文 | 准而 |
T2217_.59.0600c24: 信解者始從眞正發心等者。智證大師抄云。
| T2217_.59.0600c25: | 眞正發心指二凡夫位初發心之處一言レ爾也 | 文 |
T2217_.59.0600c27: 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
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