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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59

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T2217_.59.0585a01: 喩一而顯レ通二後二一歟。問。初二菩薩雖レ云二利
T2217_.59.0585a02: 根一猶云二久集無量福智一。非二是頓證人一。又初
T2217_.59.0585a03: 菩薩云二遇佛聞是大乘一。可二大品經一。＊若爾何
T2217_.59.0585a04: 以二此二菩薩一爲二即身頓成證一乎　答。既云二
T2217_.59.0585a05: 未發心前指二宿善一云二久集福徳智一也。故疏
T2217_.59.0585a06: 第四云。若諸衆生未下曾於二過去無量佛所一久
T2217_.59.0585a07: 種善根上於二此祕密乘一未曾修習一則造次聞
T2217_.59.0585a08: レ之不レ能二信受一文次聞是大乘者。大品本具二
T2217_.59.0585a09: 顯密一。神通人聞二秘密般若一也。或又指二秘密
T2217_.59.0585a10: 乗一歟。猶如三楞伽經云二我乘大乘無上法一矣。
T2217_.59.0585a11: 大師住心論云。牛羊等車徐進必經二三大無
T2217_.59.0585a12: 數劫一。神通寶輅凌二虚空一速飛一生之間必至二
T2217_.59.0585a13: 所詣一文
T2217_.59.0585a14: 大日經疏指心鈔卷之一
T2217_.59.0585a15:   文永十一年於高野山丈六堂&MT02594;坊草之
T2217_.59.0585a16:   金剛資頼瑜生年四
十九歳
T2217_.59.0585a17:
T2217_.59.0585a18:
T2217_.59.0585a19: 大日經疏指心鈔卷第二
T2217_.59.0585a20:
T2217_.59.0585a21:   疏卷第一之二
T2217_.59.0585a22: 如是我聞等者。智證大師抄云。如是我聞者
T2217_.59.0585a23: 約二已開門一爲二阿難我一。若爾阿難非二大日侍
T2217_.59.0585a24: 者一。何稱二我聞一。阿闍梨云。約二法界通開義一無二
T2217_.59.0585a25: 其妨難一文又云。此經我聞或云金剛薩埵之
T2217_.59.0585a26: 我非二阿難之我一者此説未レ詳。私謂。毘盧
T2217_.59.0585a27: 遮那對二於聲聞一。何非二阿難我一耶。示二明文一
T2217_.59.0585a28: 佛心經下卷有下毘盧遮那對告阿難一之文上。
T2217_.59.0585a29: 煩故不二具引一。既有二對告文一。何故非二阿難之
T2217_.59.0585a30: 我一耶但世學者未見此文
守株費見而已云云		　開題有二三釋一。初金剛
T2217_.59.0585b01: ＊薩埵之詞。次毘＊盧遮那親指言也指者佛説
云爾也
T2217_.59.0585b02: 三法爾有二無人増減一云云私云。准二諸經例一且
T2217_.59.0585b03: 以二金剛手一云レ爲二結集者一也。　故六度經以二
T2217_.59.0585b04: 總持藏一爲二金剛手受持一。祕藏記爲二結集者一
T2217_.59.0585b05: 矣。故祕藏記云。結集修多羅藏阿難毘尼
T2217_.59.0585b06: 耶藏優婆
離		阿毘達摩藏迦栴
延		般若藏文殊祕密
T2217_.59.0585b07: 藏一普賢是守護經説。又顯教中説云。佛滅度
T2217_.59.0585b08: 後普賢･文殊菩薩率二阿難一於二鐵圍山間一結
T2217_.59.0585b09: 集諸經一。是即總。守護經所説別耳云云此釋
T2217_.59.0585b10: 以一阿難一而似レ爲二顯密五藏通結集者一矣。若
T2217_.59.0585b11: 約二結集伴一通二阿難一歟。若依二結集主一者金剛
T2217_.59.0585b12: 手也。故安然釋云。若約二結集主一者是金剛
T2217_.59.0585b13: 手。若約二結集伴一者亦通二阿難一也云云又智證
T2217_.59.0585b14: 口決云。約二法界通開レ義一者此意歟。又准二開
T2217_.59.0585b15: 題説藏記文一唯金剛手結集也。既云二顯教中一
T2217_.59.0585b16: 依二智論等説一歟。彼論云。迦葉･阿難於二王舍
T2217_.59.0585b17: 城一結集三藏一爲二聲聞藏一。文殊･阿難於二鐵圍
T2217_.59.0585b18: 山一集二摩訶衍一爲二菩薩藏一文此論摩訶衍者但
T2217_.59.0585b19: 顯大乘故。又六度經五藏傳持文總持金剛
T2217_.59.0585b20: 手受持。全非二阿難傳持一也。若爾何撿二六度
T2217_.59.0585b21: 經明文一撿二佛心經一説一遮二金薩結集義一。況
T2217_.59.0585b22: 對告人未二必結集者一。恐似二守株費智一耳。但
T2217_.59.0585b23: 祕藏記總別釋是於二前四藏一作二總別一也。又
T2217_.59.0585b24: 普賢金薩顯密異。故理趣釋云。是菩薩本是
T2217_.59.0585b25: 普賢。從二大日如來一受二金剛杵一之故名二金剛
T2217_.59.0585b26: 手一文奧州得一於二眞言宗一擧二十一箇未決一中
T2217_.59.0585b27: 結集者疑云。大＊毘盧遮那經初云二如是我
T2217_.59.0585b28: 聞一。今疑此經釋迦如來滅度後八百年時＊毘
T2217_.59.0585b29: 盧遮那自對二普賢執金剛手等一而説。爾時阿
T2217_.59.0585b30: 難迦葉等久已滅度。誰言二我聞一。若言二龍樹
T2217_.59.0585c01: 菩薩結集一者復從レ毘＊盧遮那佛口一傳二普賢一。
T2217_.59.0585c02: 從二普賢一傳二龍樹一。如何龍樹稱二我聞一。若言二普
T2217_.59.0585c03: 賢我聞一者不レ爾。普賢菩薩非三二乘凡夫肉眼
T2217_.59.0585c04: 所二能見一。何交雜人間一結集云云或決云。今經
T2217_.59.0585c05: 者法界宮之説無指二年月一。而疑者龍樹菩
T2217_.59.0585c06: 薩出時以爲二説經之時一出二阿難･迦葉一生レ疑。
T2217_.59.0585c07: 是大過也。又龍樹結集不レ足レ起レ言。如是我
T2217_.59.0585c08: 聞是金剛手語也。開題云。vajrasadva之語也。
T2217_.59.0585c09: 我金剛＊薩埵從二大日尊一聞也文又云。通二阿
T2217_.59.0585c10: 難一。胎藏釋迦院烈座故專可二結集一也。又二
T2217_.59.0585c11: 乘凡夫不レ見二普賢一者。普賢觀經説二四衆八
T2217_.59.0585c12: 部得見二普賢一。可レ悉レ之云云私云。八百年龍樹
T2217_.59.0585c13: 出時是閻浮流布之時代也。非二正説之時一。故
T2217_.59.0585c14: 義訣云。經篋廣長如レ床厚四五尺有二無量
T2217_.59.0585c15: 頌一云云正説時豈有二經篋一乎。故知金剛＊薩
T2217_.59.0585c16: 埵結集文龍樹誦出也。斯則當二于楞伽所説
T2217_.59.0585c17: 如來懸記之時一。非三啻害二密藏宗旨一亦闇違二
T2217_.59.0585c18: 顯經明文一矣。言二交雜人間結集一者智度論
T2217_.59.0585c19: 釋二顯結集一云。佛滅度後文殊･彌勒等諸大
T2217_.59.0585c20: 菩薩亦將二阿難一集二此摩訶衍一取意文殊彌勒
T2217_.59.0585c21: 等既與二阿難一倶而結集。局二普賢一何懷レ疑。若
T2217_.59.0585c22: 不レ許者又顯經結集同レ疑
T2217_.59.0585c23: 經初五義等者。抄云。如來説法有二五成就言
T2217_.59.0585c24: 如是我聞者信成就也。一時者時成就也。薄
T2217_.59.0585c25: 伽梵者教主成就也。住如來加持法界宮乃
T2217_.59.0585c26: 至生大樓閣寶王等所成就也。其金剛名曰
T2217_.59.0585c27: 虚空無垢等衆成就也文私云。此釋以二通序
T2217_.59.0585c28: 五成就一爲二五義一歟。疏既經初五義釋下而
T2217_.59.0585c29: 成下加二通序一之旨上。若五義非二五成一者何作二此
T2217_.59.0586a01: 釋一耶。故抄釋二五成就一畢般若燈論亦有二六
T2217_.59.0586a02: 義一文既六成云二六義一。五義應二是五成一矣。或
T2217_.59.0586a03: 又直就レ經釋二五成義一。非レ釋二疏五義文一歟。故
T2217_.59.0586a04: 直牒二經文一不レ云二疏云一。可レ悉レ之又義云。以二
T2217_.59.0586a05: 五字義一爲二五義一非二五成一也。次下文如二智論
T2217_.59.0586a06: 中廣明一文然撿二智論一於二如是我聞一時文一
T2217_.59.0586a07: 作二五語三句釋一。故智論第一云。如是我聞一
T2217_.59.0586a08: 時。問曰。佛經何以故初稱二如是語一。答曰。佛
T2217_.59.0586a09: 法大海信爲二能入一智爲二能度一。如是者即是
T2217_.59.0586a10: 信也。我者佛弟子等。雖レ知二無我一隨二俗法一
T2217_.59.0586a11: 説レ我非二實我一也。聞者非二耳根一。非二耳根一能
T2217_.59.0586a12: 聞レ聲。亦非二耳識一亦非二意識一。是聞レ聲事從二多
T2217_.59.0586a13: 因縁一生。一者。問曰。佛法中數等法實無。陰･
T2217_.59.0586a14: 界･入所レ不レ攝故。何以言レ一。答曰。隨二世俗一故
T2217_.59.0586a15: 有レ一。時者。有人言。一切天地好醜皆以レ時
T2217_.59.0586a16: 爲因。略説二如是我聞一時五字別義一竟文私
T2217_.59.0586a17: 云。雖レ有二六字一合二如是一爲二信一義一。故云レ爾
T2217_.59.0586a18: 也。既智論説分明。定知五義非二五成就一也。所
T2217_.59.0586a19: 以一時已上讓二智論一薄伽梵已下牒釋故。私
T2217_.59.0586a20: 更加二一解一云。通序六句中前五句云二五義一
T2217_.59.0586a21: 歟。今所レ牒如是乃至法界宮文六句中五句
T2217_.59.0586a22: 有レ之故。故准二智論文一説二六成就一。開二信與聞一
T2217_.59.0586a23: 而爲レ二故文良賁仁王經疏云。今依二智論一總
T2217_.59.0586a24: 説二六義一。一者信成。二者聞成。三者時成。四者
T2217_.59.0586a25: 主成。五者所成。六者衆成略抄寶師涅槃疏
慈覺教王疏同之		　故
T2217_.59.0586a26: 知五義者六義中前五義也。但衆成就不レ讓二
T2217_.59.0586a27: 智度一者。衆成中又綺二所成一而文不二一純一故
T2217_.59.0586a28: 且除レ之歟。重意云。五字爲二五義一可レ爲二正
T2217_.59.0586a29: 説一。智論略説如是我聞一時五字別義竟之
T2217_.59.0586b01: 文分明故別本云如是我聞一時
五種各各義略説竟文		　但至二覺苑良賁
T2217_.59.0586b02: 釋一者。慈覺教王疏云。今謂諸師雖下依二智論一
T2217_.59.0586b03: 總説二六義上未レ明二所據一。今記二論意一令レ易レ可
T2217_.59.0586b04: レ知。然案二智論一。如是我聞一時牒爲二一段一開
T2217_.59.0586b05: 爲二五種一結爲二三句一。謂一如是二我三聞四
T2217_.59.0586b06: 一五時。是爲二五語一。如是爲レ一我聞爲レ二一
T2217_.59.0586b07: 時爲レ三。是爲二三句一。聞即我聞一是時數故。
T2217_.59.0586b08: 故結爲二三句一也。但論旨難レ尋。依順先聖一且
T2217_.59.0586b09: 明二句數一文
T2217_.59.0586b10: 阿闍梨云者。或金剛智歟。疏主詞故。或善
T2217_.59.0586b11: 無畏也。記者詞故。暹僧都義云。善無畏云云
T2217_.59.0586b12: 或云。疏第五云。阿闍梨言。少時嘗因二重病一
T2217_.59.0586b13: 困絶二神識一往詣冥司一文此無畏御事也。故所
T2217_.59.0586b14: 所阿闍梨者無畏也。經文牒釋之外加二因縁
T2217_.59.0586b15: 由來等別説一之時置二此言一歟。大日經供養法
T2217_.59.0586b16: 卷云。右阿闍梨所集大毘＊盧遮那成佛神變
T2217_.59.0586b17: 加持經中供養儀式具足竟。傳度者頗會レ意
T2217_.59.0586b18: 文　不思議疏下云。右阿闍梨已下翻譯家語
T2217_.59.0586b19: 也。此中阿闍梨者聖者文殊師利也文准二此
T2217_.59.0586b20: 釋一可レ指二金剛智一歟
T2217_.59.0586b21: 大本有十萬偈等者。開題云。此經總有二三本一。
T2217_.59.0586b22: 一法爾常恒本。諸佛法曼荼羅是也。二分
T2217_.59.0586b23: 流廣本。龍猛所二誦傳一十萬頌經是也。三略
T2217_.59.0586b24: 本。有二三千頌一。雖二頌文三千一經卷七軸也文
T2217_.59.0586b25: 別本云。二分流本金剛
手所誦傳十萬頌是也文		　都部陀羅尼目云。依二
T2217_.59.0586b26: 毘＊盧遮那成道經一。大本十萬偈可レ有二三百
T2217_.59.0586b27: 卷經一。唐國所レ譯略本七卷文疏下云。然此經
T2217_.59.0586b28: 流布閻浮提一略有二十萬偈一。若十佛刹微塵大
T2217_.59.0586b29: 衆各各廣演身口意差別法門一則無二限量一文
T2217_.59.0586c01: 私云。今文大本者。非二分流大本中大本一。分
T2217_.59.0586c02: 流中廣本故云二大本一歟。下略有二十萬一者。望二
T2217_.59.0586c03: 常恒本一故云レ略歟海雲記云。此經梵筴有二
T2217_.59.0586c04: 三本一。廣本十萬偈。若依二梵本一具譯可レ有二三
T2217_.59.0586c05: 百餘卷已來一。廣本在二西國一不レ到二此土一。梵本
T2217_.59.0586c06: 經略本四千偈。更有二略本一二千五百偈。中天
T2217_.59.0586c07: 竺國大阿闍梨集令レ持。所傳者四千偈經文
T2217_.59.0586c08: 今經序云。大本十萬頌梵方祕而密藏。今所
T2217_.59.0586c09: レ譯者二千五百頌云云私云。開題三本與二記
T2217_.59.0586c10: 三本一是殊。開題常恒本疏下文廣演身口意
T2217_.59.0586c11: 差別法門則無限量云云指レ此歟。然記中四
T2217_.59.0586c12: 千偈幷二千五百本疏中全所レ不レ見也。又
T2217_.59.0586c13: 經序略本雖レ同記一本一亦背二疏文一耳
T2217_.59.0586c14: 傳法聖者等者。開元録第九云。大毘＊盧遮那
T2217_.59.0586c15: 神變加持經七卷第七一卷
是念誦法		　沙門輸波迦羅。唐
T2217_.59.0586c16: 言二善無畏一。曩時沙門無行西遊天竺一。學畢
T2217_.59.0586c17: 言レ歸迴至二北天一無幸而卒。所レ持梵本有二勅
T2217_.59.0586c18: 迎還レ北在二西京華嚴寺一。取掌無畏與二沙門
T2217_.59.0586c19: 一行一於レ彼簡得數本梵經一。還遂爲二沙門一
T2217_.59.0586c20: 行一譯二大毘＊盧遮那經一。其經具足梵文有二十
T2217_.59.0586c21: 萬頌一。今所レ出者撮二其要一取レ最。沙門寶月譯
T2217_.59.0586c22: 語沙門一行筆受云云十萬偈中取レ要爲二三
T2217_.59.0586c23: 千頌一。今七卷經是也。故開題云。頌文三千
T2217_.59.0586c24: 經卷七軸文理實三千頌應二是前六卷一。第七
T2217_.59.0586c25: 卷於二六卷中一撰出供養儀軌一故。故開題云。
T2217_.59.0586c26: 此經一部七卷。就レ中前六卷有二三十一品一文
T2217_.59.0586c27: 又海雲記云。依二梵本一譯成二六卷一。又總集二一
T2217_.59.0586c28: 部教一持念次第共成二一卷一成二七卷一共成二一
T2217_.59.0586c29: 部一云云但密抄中此經七卷三十一品者。七卷
T2217_.59.0587a01: 在二三十一品之内一故云レ爾。若前六卷外更
T2217_.59.0587a02: 存二第七卷一者。應レ云二此經七卷三十六品一。故
T2217_.59.0587a03: 知第七卷是六卷所攝也。問。傳法聖者誰
T2217_.59.0587a04: 人耶。答。准下録中今經梵本無畏從二無行一相
T2217_.59.0587a05: 承上。傳法聖者指二無行一歟。或龍智金剛智等
T2217_.59.0587a06: 歟。其故開題中十萬頌。或云二龍猛誦出一或
T2217_.59.0587a07: 云二金剛智誦傳一。既彼二聖誦傳是分流廣
T2217_.59.0587a08: 本。故知今三千頌龍智金剛智等取二其要一歟。
T2217_.59.0587a09: 又十萬頌雖レ云二龍猛誦傳一亦不レ妨二金剛手一。
T2217_.59.0587a10: 准知三千頌通二龍猛一歟。問。龍猛誦出未審。
T2217_.59.0587a11: 大日經序云。北天竺國勃嚕羅國中有二大石
T2217_.59.0587a12: 山一。壁立干雲。於二其半腹一有下藏二祕法一窟上。數
T2217_.59.0587a13: 千猿猴捧レ經出。暴風＊忽至吹二一梵篋一下來。
T2217_.59.0587a14: 樵夫取レ之獻レ王。王歡喜與二之善無畏。無畏
T2217_.59.0587a15: 得レ之所レ翻七卷。取意　又海雲大毘＊盧遮那
T2217_.59.0587a16: 大教相承記云。三藏善無畏云。此法從二毘
T2217_.59.0587a17: ＊盧遮那佛付屬金剛手菩薩一經二數百年一
T2217_.59.0587a18: 傳二中印度那蘭陀寺達磨掬多一。達＊磨付屬
T2217_.59.0587a19: 中印度國三藏釋迦善無畏一文造玄記
同之		　又大日
T2217_.59.0587a20: 經廣大儀軌下奧云。此法摩訶＊毘盧遮那付
T2217_.59.0587a21: 屬金剛手一。金剛手次傳付屬那蘭陀寺達摩
T2217_.59.0587a22: 掬多阿闍梨一。阿闍梨次屬二中天竺國主釋迦
T2217_.59.0587a23: 善無畏一云云此等説皆爲二無畏相承一不レ云二
T2217_.59.0587a24: 龍猛誦傳一＊耶。答。凡大師依二圓照貞元録不
T2217_.59.0587a25: 空表製集等一專以二兩部祕藏之經一偏存二鐵塔
T2217_.59.0587a26: 流傳之旨一。又龍猛論中載二今經一。若不レ傳則
T2217_.59.0587a27: 何引二自造論一乎。故表製集四云。昔毘＊盧
T2217_.59.0587a28: 遮那經。以二瑜伽無上祕密最大乘教一傳二於
T2217_.59.0587a29: 金剛＊薩埵一。金剛＊薩埵數百歳方得二龍猛菩
T2217_.59.0587b01: 薩一而授焉。龍猛又數百歳乃傳二龍智阿闍梨一。
T2217_.59.0587b02: 龍智又數百歳傳二金剛智＊阿闍梨一。金剛智
T2217_.59.0587b03: 振レ錫東來傳二於和二尚一。自二法身如來一至二于和
T2217_.59.0587b04: 上一傳二此道一者六人而已云云出生義付法
傳血脈同之		　貞元
T2217_.59.0587b05: 録云。龍樹菩薩弟子名二龍智一。年七百餘歳。今
T2217_.59.0587b06: 猶見在二南天竺國一傳授金剛頂瑜伽經及毘
T2217_.59.0587b07: ＊盧遮那總持＊陀羅尼法門一云云龍猛入室龍
T2217_.59.0587b08: 智既以二兩部經一爲二傳授法門一。龍猛若不二誦
T2217_.59.0587b09: 傳一則龍智何爲二傳授法門一乎。依二此等心一大
T2217_.59.0587b10: 師住心論中擧二兩部＊曼陀羅一畢云。若爾誰
T2217_.59.0587b11: 傳。答。初從二大日如來一至二青龍阿闍梨一有二
T2217_.59.0587b12: 七葉大阿闍梨耶一云云又金剛頂經略釋云。此
T2217_.59.0587b13: 經及大日經龍猛菩薩從二南天鐵塔中一誦出
T2217_.59.0587b14: 文既尋二大師血脈一專符二表製集等文一。造玄海
T2217_.59.0587b15: 雲相承違二不空血脈一。邪正可レ悉レ之。況海雲
T2217_.59.0587b16: 雖二唐家人師一是惠果二傳之孫弟。展轉設有
T2217_.59.0587b17: レ誤大師惠果面授之弟子。親受何有レ疑乎。又
T2217_.59.0587b18: 惠果行状云。常語二門人一曰。金剛界大悲胎
T2217_.59.0587b19: 藏兩部大教者諸佛祕藏即身成佛之路。訶
T2217_.59.0587b20: 陵辨弘新羅惠日竝授二胎藏師位一。釼南惟上
T2217_.59.0587b21: 河北義圓授二金剛界大法一。義明供奉亦授二兩
T2217_.59.0587b22: 部大法一。今有二日本沙門一來求二聖教一。以二兩部
T2217_.59.0587b23: 祕奧一壇儀印契漢梵無差悉受二於心一猶如二
T2217_.59.0587b24: 寫瓶一云云付法傳云。孔宣三千徳行四人。廣
T2217_.59.0587b25: 智數萬印可八箇。就レ中七人得二金剛界一
T2217_.59.0587b26: 部一。青龍則兼得二兩部師位一文當レ知不空以二兩
T2217_.59.0587b27: 部祕奧一獨授二惠果一。惠果以二二界師位一偏授二
T2217_.59.0587b28: 大師一。又請來表云。和尚告曰。我先知二汝來一
T2217_.59.0587b29: 相待久矣。今日相見大好大好。報命欲レ竭無
T2217_.59.0587c01: レ人二付法一。必須下速辨二香華一入中灌頂壇上云云惠
T2217_.59.0587c02: 果六箇印可中獨賞二大師一而云二猶如寫瓶一。屡
T2217_.59.0587c03: 簡二餘人一而云二無人付法一。同＊門賢弟猶不レ比
T2217_.59.0587c04: レ肩。況孫弟海雲等成二同日論一哉。次付二經序一
T2217_.59.0587c05: 者。石窟梵篋無畏直相承翻レ之歟。然今文
T2217_.59.0587c06: ＊阿闍梨傳者指二無畏一也。彼説云。傳法聖者
T2217_.59.0587c07: 探要三千頌云云此意無畏前有二相承人一。龍猛
T2217_.59.0587c08: 龍智等也。若不レ爾者違二疏文一故不レ用レ之。依
T2217_.59.0587c09: 之安然又付二二過一不レ用レ之。一違二胎藏相承一
T2217_.59.0587c10: 過。二違二不思儀疏一過云云又實範上人更出二
T2217_.59.0587c11: 二過一。一違二疏及開題一失序二千五百頌違疏
及開題三千頌歟
T2217_.59.0587c12: 二違二開元貞元録一失。二録意無畏所譯梵本曩時
沙門無行所持也經序三藏
T2217_.59.0587c13: 乃持梵典
故相違也		　次儀軌奧記者彼法潤弟子惟謹記
T2217_.59.0587c14: 録歟。彼即法全同門。非二東寺相承一。況彼儀
T2217_.59.0587c15: 軌非二大師請來一也。何爲レ難矣。抑南天北天之
T2217_.59.0587c16: 相承自門他門之諍論也。然眞言祕教以二東
T2217_.59.0587c17: 寺一爲レ正。故大原長宴僧都四十状云。池上廣
T2217_.59.0587c18: 慶＊阿闍梨云。伺習諸家灌頂一無レ過二東寺
T2217_.59.0587c19: 灌頂一云云又小野纂要云。兩部大法＊阿闍梨
T2217_.59.0587c20: 毘＊盧遮那根本最極傳法密印。廣智三藏從二
T2217_.59.0587c21: 南天一歸之後唯授二惠果一人一。惠果和尚又
T2217_.59.0587c22: 唯授二弘法大師一。不レ授二餘人一。是故惠朗紹レ六
T2217_.59.0587c23: 爲レ七不レ得二師位一。義明印可紹攝不レ謂二入室一。
T2217_.59.0587c24: 不空惠果既不レ授レ之。隨レ誰傳哉。而他家與二
T2217_.59.0587c25: 本所一爭レ力。猶如二游夏不聞二張禹漫淡一耳云
T2217_.59.0587c26: 云非二啻自宗祖師獨慢一亦是他門先徳共許
T2217_.59.0587c27: 者歟。問。不空金剛頂義訣。龍猛開二鐵塔一雖
T2217_.59.0587c28: レ云三誦出金剛頂百千頌一。未レ云三誦持毘＊盧遮
T2217_.59.0587c29: 那經一。又不思議疏中明二今經第七卷由來一云。
T2217_.59.0588a01: 無畏三藏於二金栗王塔下一依二聖加被一感得
T2217_.59.0588a02: 供養次第法一云云全非二鐵塔梵本一也。何龍
T2217_.59.0588a03: 猛菩薩忝預二如來之懸記一云云專爲二顯密
T2217_.59.0588a04: 元祖一。何物不レ入二其手一乎。況初地入證位修二
T2217_.59.0588a05: 法明道徳一。何於二兩部一有レ所レ殘耶。彼義訣
T2217_.59.0588a06: 中。龍猛未レ入二鐵塔一前大日如來現二其身一授二
T2217_.59.0588a07: 念誦法要一云云此法要者大日經略行也。然其
T2217_.59.0588a08: 法力加持故。以二白芥子一打開鐵塔扇一前。未
T2217_.59.0588a09: レ得金剛頂經梵本猶誦傳之一。況既蒙二指授一。
T2217_.59.0588a10: 大日經廣本悋何不レ授＊耶。又於二今經第七
T2217_.59.0588a11: 卷一者。凡雖レ有二鐵塔梵本一修持行儀未レ明故
T2217_.59.0588a12: 求二聖加被一更感得供養次第法一也。非三六卷
T2217_.59.0588a13: 梵本外更有二第七卷梵本一歟。依レ之第七卷初
T2217_.59.0588b01: 文云。我依二大日經王説一文又義釋云。＊阿闍
T2217_.59.0588b02: 梨於二烏仗曩國一撰出毘＊盧遮那供養次第
T2217_.59.0588b03: 法一云云抄云。＊阿闍梨者即指二無畏三藏一。烏仗
T2217_.59.0588b04: 曩國或云二干闐國一。言レ撰者集也。謂於二大本
T2217_.59.0588b05: 中一探取此品所有津要獨成二一卷一分爲二五
T2217_.59.0588b06: 分一。即此經第七卷也文或云。感見撰出雖レ異
T2217_.59.0588b07: 大本略行非レ有二別梵本一也。故海雲記云。依二
T2217_.59.0588b08: 梵本一譯成二六卷一。又總集一部教持念次第一
T2217_.59.0588b09: 共成二七卷一共成二一部一文若爾何以二此譯一難二
T2217_.59.0588b10: 鐵塔梵本無一乎。又義此第七卷與二要略念誦
T2217_.59.0588b11: 經一同本異譯。而彼經龍猛到二鐵塔下一時。毘
T2217_.59.0588b12: ＊盧遮那於二空中一爲二龍猛一説也。彼念誦法
T2217_.59.0588b13: 既大日説。此第七卷無畏私撰乎。故同題云。
T2217_.59.0588c01: 大毘＊盧遮那佛説要略念誦經云云但我依大
T2217_.59.0588c02: 日經王説者。念誦經云。我今依レ經要略説二
T2217_.59.0588c03: 自利利他悉地法一文大日指二前佛説一云レ爾歟。
T2217_.59.0588c04: 開題其旨見矣義譯中撰出者以感得流通一
T2217_.59.0588c05: 云二撰出一歟。依二大日經序一無畏得二北天竺石
T2217_.59.0588c06: 窟梵篋一譯爲二七卷一。彼已有二第七卷梵本一。何
T2217_.59.0588c07: 云二私撰出一乎。或云。義釋文温古智嚴再治
T2217_.59.0588c08: 時加二人言一歟。二十卷草本疏中無二彼説一故。
T2217_.59.0588c09: 若爾何必爲二指南一矣況復龍猛論中載二供養
T2217_.59.0588c10: 法文一。若無二鐵塔梵本一者龍猛何引レ之。且自
T2217_.59.0588c11: 門他家相承作レ圖示レ之
T2217_.59.0588c12:
T2217_.59.0588c13:
T2217_.59.0588d14:   大師相承血脈
T2217_.59.0588d15: 大昆盧遮如來金剛薩埵龍猛菩薩龍智阿闍梨
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T2217_.59.0589a01: 惟尚
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T2217_.59.0590a01: 義照#1/拘亮
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T2217_.59.0591a01: 義明海雲遍明
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T2217_.59.0591b07: 文義略周者。三千頌本文言簡略義理周備爲
T2217_.59.0591b08: 言
T2217_.59.0591b09: 以非大經正本等者。指二十萬頌一云二大經正
T2217_.59.0591b10: 本一矣智證疏抄云。言二不題通序一者。指二三千
T2217_.59.0591b11: 頌之梵本一。言二今以例加之一者例二於十萬偈正
T2217_.59.0591b12: 本一文問。後人私加歟。又以二大本文一加歟。
T2217_.59.0591b13: 答既上云二以非大經正本等一例二大本通序一
T2217_.59.0591b14: 加レ之歟。中川序分義云。十卷本智證裏書
T2217_.59.0591b15: 云。此三千頌不二是大本一故梵文上不レ題二通
T2217_.59.0591b16: 序一。今例二十萬大經之本一故加二通序一云云故此
T2217_.59.0591b17: 通序取加大本之眞文一也云云
T2217_.59.0591b18: 論師所解具有六義者。佛地論第一云。薄伽
T2217_.59.0591b19: 梵者謂薄伽聲依二六義一轉。如二有頌言一。自在
T2217_.59.0591b20: 熾盛與二端嚴一名稱吉祥及尊貴。如レ是六種
T2217_.59.0591b21: 義差別。應知總名爲二薄伽一。如レ是一切如來
T2217_.59.0591b22: 具有二於一切種一皆不二相離一。是故如來名二薄
T2217_.59.0591b23: 伽梵一。其義云何。謂諸如來永不レ繋屬諸煩
T2217_.59.0591b24: 惱一故具二自在義一。炎猛智火所二燒練一故具二熾
T2217_.59.0591b25: 盛義一。妙三十二大士相等於二莊嚴一飾故具二
T2217_.59.0591b26: 端嚴義一。一切殊勝功徳圓滿無レ不レ知故具二名
T2217_.59.0591b27: 稱義一。一切世間親近供養咸稱讃故具二吉祥
T2217_.59.0591b28: 義一。具二一切功徳一常起二方便一利益安樂一
T2217_.59.0591b29: 切有情一無二懈廢一故具二尊貴義一。或能破壞四
T2217_.59.0591c07: 魔怨一故名二薄伽梵一文私云。此論是親光菩
T2217_.59.0591c08: 薩所造也。今論師者指二彼菩薩一歟。又准二理
T2217_.59.0591c09: 趣釋一云二又有六義如聲論所釋一者。指二聲論
T2217_.59.0591c10: 師一云二論師一歟
T2217_.59.0591c11: 今此宗中薄伽梵是能破義者。問。今此能
T2217_.59.0591c12: 破義佛地六義隨一歟。如何。答。未二必然一矣
T2217_.59.0591c13: 問。題云。論師所解具有二六義一。今擧二其一一。
T2217_.59.0591c14: 薄伽梵是能破之義也文既云二今擧其一一。非
T2217_.59.0591c15: レ指二其中一乎。答。今能破義以下智論擧四義一
T2217_.59.0591c16: 中能破義上爲レ證。況又佛地中六義外擧二破
T2217_.59.0591c17: 魔義一。故依レ之。理趣釋云。時薄伽梵者能義
T2217_.59.0591c18: 破義也。所破者破二四魔一也。又有二六義一如二聲
T2217_.59.0591c19: 論所釋一。熾盛自在與二端嚴一等也文故知非隨
T2217_.59.0591c20: 一矣但至二大師釋一者。佛地有二破魔成徳二義一
T2217_.59.0591c21: 中。六義約二論師所解一破魔准二疏釋一指レ彼云二
T2217_.59.0591c22: 其一一歟。所以指二佛地一云二其一一。非レ指二六義
T2217_.59.0591c23: 中一矣問。慈覺教王疏中。會二佛地六義智
T2217_.59.0591c24: 度四義云二四六之義一。其旨豈殊。只是離合
T2217_.59.0591c25: 之異文佛地六義如上出。智　度四義者。一有徳
義二巧分別義三有名聲義四能破義也		　既
T2217_.59.0591c26: 云二離合異一。定知六義所攝也。又疏十四云。薄
T2217_.59.0591c27: 伽梵義六義中説前亦已解文是又已解者。
T2217_.59.0591c28: 前解二能破等義一爲二六義中説一也。爾何。答。
T2217_.59.0591c29: 彼釋中四六配屬時。有徳配二端嚴吉祥一巧分
T2217_.59.0591d07: 別爲二名稱義一有名聲屬二餘三義一。全無二能破
T2217_.59.0591d08: 配當一。故知四者言總也。應レ云二三六開合異一
T2217_.59.0591d09: 矣又疏釋六義中説者指二佛地一。前亦已解者
T2217_.59.0591d10: 能破義也。置二亦言一此意矣問。今能破若取二
T2217_.59.0591d11: 佛地能破魔義一何簡レ彼乎。若依二智論能破一
T2217_.59.0591d12: 者。彼又顯論難レ云二今宗一何。答。或於二佛地
T2217_.59.0591d13: 中一引二聲論頌一歟。故指二聲論師一云二論師六義一。
T2217_.59.0591d14: 以二佛地破魔義一云二今此宗一歟。或佛地中六
T2217_.59.0591d15: 義但以二句義一釋二薄伽梵一未レ及二字義一。然智論
T2217_.59.0591d16: 必以二字義一訓二釋多名一。故二論相望智度義勝
T2217_.59.0591d17: 故爲二今宗義一也。故抄云。謂彼顯宗之中。具
T2217_.59.0591d18: 足六義一都名二一薄伽梵一。更無二別義一。今此宗
T2217_.59.0591d19: 中。以二字義一釋レ之復有二多名一故云二今此一文
T2217_.59.0591d20: 又以二智論爲二顯密分別證一。況復龍樹祕宗元
T2217_.59.0591d21: 祖。親光唯顯師故
T2217_.59.0591d22: 以大智明等者。以二大日大圓智明一破二因海
T2217_.59.0591d23: 無明分位九種戲論妄識一義也。無明者智
T2217_.59.0591d24: 礙。煩惱者煩惱礙矣煩惱即菩提故妄法
T2217_.59.0591d25: 元無生無相也。如實智自心惠日出時無
T2217_.59.0591d26: 始間隔暗惑自除也。是即非レ斷二煩惱體一。除下
T2217_.59.0591d27: 非二菩提一之間隔上故云二能破一也。故摩訶衍論
T2217_.59.0591d28: 云。謂斷二煩惱一。心斷除不レ起故文或大智者阿
T2217_.59.0591d29: 閦大圓智也。淨菩提心位諸惑頓斷故
T2217_.59.0592a01: 釋論亦云等者。智論第二云。復次頗伽名レ破。
T2217_.59.0592a02: 婆名レ能。能是能破二婬怒癡故稱爲二頗伽婆一。
T2217_.59.0592a03: 問曰。阿羅漢辟支佛亦破二婬怒癡一。與レ佛
T2217_.59.0592a04: 何異。答曰。阿羅漢辟支佛雖レ破二三毒一亦
T2217_.59.0592a05: 不二了了盡一。譬如下香在二器中一香雖無餘氣故
T2217_.59.0592a06: 在上。有如二草木薪火燒レ之烟盡炭灰不盡火力
T2217_.59.0592a07: 薄故。佛三毒永盡無餘。譬如下劫盡火燒二須
T2217_.59.0592a08: 彌山一切地一都無レ煙無炭。如二舍利弗一瞋恚
T2217_.59.0592a09: 氣殘難陀婬欲氣殘畢陵伽婆蹉慢氣殘。譬
T2217_.59.0592a10: 如二被鎖初脱時猶不便文私云。餘氣者習氣。
T2217_.59.0592a11: 即不染無知是也。大乘爲二法執所知障一矣
T2217_.59.0592a12: 問。縁覺斷種故。經云レ拔二業煩惱株杌及無
T2217_.59.0592a13: 明種子一文大師拔業因種心文何二乘倶云二不
T2217_.59.0592a14: 盡一＊耶。答。相望不定故。望二聲聞一雖レ斷種
T2217_.59.0592a15: 對二菩薩一云二未盡一歟。或二乘倶有二利鈍一故。利
T2217_.59.0592a16: 二類斷レ種鈍二人不レ然。今擧二鈍二乘一。經文
T2217_.59.0592a17: 大師釋約二利縁覺一歟。或種習別故。抄云。雖
T2217_.59.0592a18: レ除二種子一未レ盡二習氣一文或種約二人執一習據二法
T2217_.59.0592a19: 執一歟。婬怒癡者上二如レ次貪瞋二惑也
T2217_.59.0592a20: 復次帝釋等者。第二約二女人一釋二薄伽義一有二
T2217_.59.0592a21: 二義一。一息二煩惱一義二所從生義。此中所從
T2217_.59.0592a22: 生者從二所生子一能生母立レ名。謂人子所二從
T2217_.59.0592a23: レ母生一故也。疏十七云。如來即是一切善法
T2217_.59.0592a24: 所二從生一處文此文能生如來云二所從生一。此爲二
T2217_.59.0592a25: 良證耳。又義釋第七云。次＊云二三婆吠一者。
T2217_.59.0592a26: 是從生義。如三人胎分成就時出離胎藏一。如來
T2217_.59.0592a27: 亦爾。淨菩提心究竟圓滿時出過一切諸觀一
T2217_.59.0592a28: 自然智生文今文無礙知見人皆悉從レ是生者
T2217_.59.0592a29: 此釋同矣
T2217_.59.0592b01: 金剛頂宗等者。非二兩部隨一金剛頂宗一。望二顯
T2217_.59.0592b02: 乘一大日經宗亦金剛乘故云レ爾也。又准二下若
T2217_.59.0592b03: 解金剛頂十六大生釋一可二金剛頂部一因便明二
T2217_.59.0592b04: 彼義一也。即翻此義者。暫息永息等異故云
T2217_.59.0592b05: レ爾。非レ翻二二義一矣般若佛母者。諸佛從二般若
T2217_.59.0592b06: 菩薩一生故此菩薩各二佛母也。無礙知見人者
T2217_.59.0592b07: 佛也。故疏第七云。如來無礙知見在二一切衆
T2217_.59.0592b08: 生相續中一法爾成就無レ有二缺滅一。以下於二此眞
T2217_.59.0592b09: 言體相一不中如レ實覺上故名爲二生死中人一。若能
T2217_.59.0592b10: 自知自見時。即名二一切智者一切見者一文
T2217_.59.0592b11: 得二與相應一等者。私云。與字可レ用二此訓一。唯識
T2217_.59.0592b12: 論中有二此例一。此者般若佛母也。一切善心
T2217_.59.0592b13: 與二此智一相應而斷二煩惱一故。倶舍云。若離二擇
T2217_.59.0592b14: 法一定無餘能滅二諸惑一勝方便上文問。般若是
T2217_.59.0592b15: 惠男義。何云レ母乎。故祕藏記云。定則女惠
T2217_.59.0592b16: 則男。雖三父母共産生諸子一名レ父不レ爲レ母云
T2217_.59.0592b17: 云爾何。答。若定若惠以二能生義一名レ母。猶
T2217_.59.0592b18: 如三悉曇男聲智惠字亦名二字母一也。又祕藏記
T2217_.59.0592b19: 上釋云。據二宗心一有二互出生之義一。或顯曰不
T2217_.59.0592b20: 得異抄彼亦顯義也。或又文殊云二三世覺母一。
T2217_.59.0592b21: 可レ思レ之。又祕鍵云。praj@j@a約二定惠一樹レ名云云
T2217_.59.0592b22: 此意般若通レ定歟
T2217_.59.0592b23: 有如是隱語者。抄云。不レ可レ説二直是般若佛
T2217_.59.0592b24: 母一故言二女人一。此宗多有二如レ此隱密之語一。修
T2217_.59.0592b25: 學者應二當觸レ所類例而思之耳文教時義第
T2217_.59.0592b26: 四云。法相所立之佛密意説謂詞深旨淺未二
T2217_.59.0592b27: 實義一。如三大乘十法經説二聲聞成佛一。是佛祕
T2217_.59.0592b28: 密之教。其實不レ可二成佛一而説二成佛一。是密意
T2217_.59.0592b29: ＊之説故。今眞言教詞淺旨深。是名二諸佛密
T2217_.59.0592c01: 語一。如丁説二觀音瑜伽中云丙男女二根和合能
T2217_.59.0592c02: 作乙佛事甲。是以二定惠和合一。生二諸佛子一。非二實男
T2217_.59.0592c03: 女二根和合一。是名二言詞隱密諸佛密語一略抄
T2217_.59.0592c04: 又下文云。如來自證之智設以二神力加持一亦
T2217_.59.0592c05: 不レ可レ示レ人文准二此釋一。自證智云二般若佛母一
T2217_.59.0592c06: 歟。輒不レ可レ示レ人故云二不可直宣一。此智生二無
T2217_.59.0592c07: 礙知見人一故云二佛母一。此智冥會自證境一直
T2217_.59.0592c08: 不レ可レ説故以二男女相應一示レ之。云二如是隱語
T2217_.59.0592c09: 觸類思之一也。得與相應者理智冥合義也。
T2217_.59.0592c10: 問。相應於二心心所一云レ之。何理智冥合云二相
T2217_.59.0592c11: 應一＊耶。答。彼權宗意也。祕教理智又云二相
T2217_.59.0592c12: 應一。故釋論中理智云二相應但有一。h@u@m字義云。理
T2217_.59.0592c13: 智相應故云レ報文疏第五釋二次往第二院文一
T2217_.59.0592c14: 云。此中第二是隱密語耳○須二口傳相付一也
T2217_.59.0592c15: 文此釋未三必如二今文一歟
T2217_.59.0592c16: 又薄伽梵者等者。或云。薄伽梵有二三重釋一。
T2217_.59.0592c17: 皆異二佛地論六義一。此三義大悲胎藏三部＊曼
T2217_.59.0592c18: 荼羅也。故初云二今此宗中等一矣第一正釋能
T2217_.59.0592c19: 破義金剛部意密也。智有二摧破功一故。第三又
T2217_.59.0592c20: 釋有名聲語密即蓮華部。増益故云二持資財
T2217_.59.0592c21: 者一。第二復次相應義即佛部。定惠相應理智
T2217_.59.0592c22: 具足人故是爲二身密一矣此佛部從二兩部理智一
T2217_.59.0592c23: 生故所從生也。此金佛蓮次第如二先三身次
T2217_.59.0592c24: 第一也
T2217_.59.0592c25: 釋論亦云婆伽言徳等者。智論第二云。何名二
T2217_.59.0592c26: 頗伽婆一。天竺語婆伽秦言レ徳。婆言レ有。是名二
T2217_.59.0592c27: 有徳一復次頗伽名二分別。婆名二巧用一。總相別
T2217_.59.0592c28: 相巧分二別諸法一。是故名二頗伽婆一。復次頗伽
T2217_.59.0592c29: 名二名聲一。婆名レ有。是云二有名聲一。無レ有下得二徳
T2217_.59.0593a01: 名聲如レ佛者上。轉輪聖王釋梵護世者無レ有
T2217_.59.0593a02: レ及レ佛。何況諸餘凡麁文疏抄云。名謂名號。聲謂
音聲。或名謂名稱聲謂
T2217_.59.0593a03: 聲譽。名稱
普聞取意		　私云。智論薄伽四義中今疏擧二
T2217_.59.0593a04: 三義一爲二二義一。有徳名聲爲二一義一。巧分別不
T2217_.59.0593a05: レ取故。或有徳名聲離爲二。第二復次中又
T2217_.59.0593a06: 分レ二。幷二第一能破可レ配二五部五智一矣三部
T2217_.59.0593a07: 五部開合異故麁分有レ三細分五異可レ思レ之
T2217_.59.0593a08: 言及尊者等＊者。或義云。言及二尊者一人直不
T2217_.59.0593a09: レ指二其名一也爲言木幡義云。及二言於尊者一直不
T2217_.59.0593a10: レ指二其名一也爲言能呼語聲至及尊者耳一也
T2217_.59.0593a11: 此經中例云薄伽梵等者。意云。今經中以二大
T2217_.59.0593a12: 智舍利弗等之例一言レ之。應レ云二薄伽梵毘
T2217_.59.0593a13: ＊盧遮那一也爲言故理趣經云。時薄伽梵毘＊盧
T2217_.59.0593a14: 遮那如來文或今經例二大智舍利弗等一正云二
T2217_.59.0593a15: 薄伽梵毘＊盧遮那一也爲言經下時薄伽梵大
T2217_.59.0593a16: 日如來文今順此方等者。順二唐言之文勢一應
T2217_.59.0593a17: レ云二大日世尊一也爲言故經下大日世尊文
T2217_.59.0593a18: 薄伽梵即毘＊盧遮那等者。智證大師疏抄
T2217_.59.0593a19: 云。薄伽梵即毘＊盧遮那法身者自性
身也		佛加持
T2217_.59.0593a20: 身即受用身者自受用身
也　云云		抄云。疏云。本地法身
T2217_.59.0593a21: 者即實相法身也○言二次云如來是佛加持
T2217_.59.0593a22: 身一者。即應身他受用也。次疏釋二成其所住
T2217_.59.0593a23: 處一名二佛受用身一。言二如來心王等一者如來是
T2217_.59.0593a24: 所住心王爲二能住一。如二一切諸佛説法儀式一。皆
T2217_.59.0593a25: 住二於應身一即本地身爲二教主一也○推功歸
T2217_.59.0593a26: 本言二法身説一○依正尚無礙。豈佛身眞應而
T2217_.59.0593a27: 局定乎文光明山述レ意云。法界宮中有二凝然
T2217_.59.0593a28: 四種法身一。然自性身二具他受用等用一者是神
T2217_.59.0593a29: 力加持門之談也。今此他受用雖二凝然本有
T2217_.59.0593b01: 徳一令二他見聞一故云二他受用一亦名二應身一矣然
T2217_.59.0593b02: 他受用身親從二自性加持身一起同凝然故即
T2217_.59.0593b03: 與二自性身色相莊嚴音聲説法一無二無別也。
T2217_.59.0593b04: 故知。自性身加被他受用身一即令レ説二自内
T2217_.59.0593b05: 證法一也文中川義云。覺苑尚保二法佛無形説一
T2217_.59.0593b06: 不レ知二本地身説法一。故強令下住二他受用身一説中
T2217_.59.0593b07: 此經上。然於二薄伽梵本地身説一依二華嚴一作二二
T2217_.59.0593b08: 釋一。就二三乘教一云二推功歸本一。此復馳二胸臆一而
T2217_.59.0593b09: 會レ文依二一乘教一云。眞應無レ礙則復駈二自宗一
T2217_.59.0593b10: 取レ義也文私云。重譽心助二抄義一云。自性身
T2217_.59.0593b11: 加二他受用身一令レ説二自證法一也。實範抄二意
T2217_.59.0593b12: 倶非矣若爾實範意何身所説乎。答。序分義
T2217_.59.0593b13: 等中猶遮二慈覺等自受用説一。云若得二自受用
T2217_.59.0593b14: 身之名一必由二自受法樂之義一而作二其教主一。
T2217_.59.0593b15: 不三必從二説由一。彼身非二自受用一而爲二自受一説
T2217_.59.0593b16: 法。能説不受名二自性身一。能説亦受名二受用
T2217_.59.0593b17: 身一。是故能説唯自功所由爲二自受一也取意此
T2217_.59.0593b18: 意自性身爲二教主一也。安然教時義云。若菩薩
T2217_.59.0593b19: 大經藏在二華嚴界一説。實是華嚴深密祕分。其
T2217_.59.0593b20: 本未レ來レ此。是舍那他受用説。其中亦有二自
T2217_.59.0593b21: 證化他法門一。若大日金剛頂經等在二法界宮一
T2217_.59.0593b22: 説。此是自受用説。其中亦有二自證化他一文又
T2217_.59.0593b23: 信證僧正云。隨自意四身有二通別二義一。此又
T2217_.59.0593b24: 有二二重一。通自性身通住二餘三身一説法。諸身
T2217_.59.0593b25: 説法皆自性身所作故。別者四種身各説故。
T2217_.59.0593b26: 又通者四身聖衆各住二自證三昧一故云レ通別
T2217_.59.0593b27: 者自性法身皆其主故。獨説二一切一故。以爲二
T2217_.59.0593b28: 教主一。所以云レ別。又二重各翻對通別可レ知
T2217_.59.0593b29: レ之。隨他四身通別義准二上二門一可レ知レ之。大
T2217_.59.0593c01: 師御意以二隨自意四種中自性身一爲二教主一兼
T2217_.59.0593c02: レ伴通二四身一。慈覺安然等以二自受用身一爲二教
T2217_.59.0593c03: 主一兼二餘三身説一。覺超云二他受用一。覺苑云二他
T2217_.59.0593c04: 受變化一也文私云。此又取二大師御意一同二中川
T2217_.59.0593c05: 義一歟。故寶鑰下云。眞言密藏兩部祕藏是法
T2217_.59.0593c06: 身大毘＊盧遮那如來與二自眷屬四種法身一
T2217_.59.0593c07: 住二金剛法界宮及眞言宮殿等一自受法樂故
T2217_.59.0593c08: 所二演説一文此中法身大日者六大法身。今疏
T2217_.59.0593c09: 本地法身也。故古徳釋云。薄伽梵者不二總
T2217_.59.0593c10: 體能加持無相法身位云云又云。大日經教主
T2217_.59.0593c11: 能加持不二總體無相法身也文眷屬四種身
T2217_.59.0593c12: 者四佛已下自性受用等四身歟。即五種法
T2217_.59.0593c13: 身癈立歟。故古徳祕釋中引二聖位禮懺二文一
T2217_.59.0593c14: 立二五種法身義一矣疏中以二主成薄伽梵句一釋二
T2217_.59.0593c15: 本地法身一。自性身爲二教主一不レ可二異求一矣況
T2217_.59.0593c16: 復以二自受用身一爲二所住所一。是所成句何爲二
T2217_.59.0593c17: 教主一。何況他受變化等乎。問。住心論十云。
T2217_.59.0593c18: 薄伽梵者總擧二塵數諸尊徳號一具釋如レ疏住
T2217_.59.0593c19: 者顯二能所二住一。言各各諸尊住二自證三昧
T2217_.59.0593c20: 句。如來加持廣大金剛法界宮者是則五佛
T2217_.59.0593c21: 之異名。大日寶幢開敷彌陀天鼓如レ次配。復
T2217_.59.0593c22: 次如來者大＊曼荼羅身。金剛則三昧耶身。法
T2217_.59.0593c23: 界則達＊磨＊曼荼羅身。加持者事業威儀身
T2217_.59.0593c24: ＊也。此通二三種＊之身一。廣大者明三各各身量
T2217_.59.0593c25: 同二虚空法界一。言レ宮者顯二所住處一。今此心王
T2217_.59.0593c26: 如來無始無終各各安住自法界三昧一略抄又
T2217_.59.0593c27: 金剛頂經釋云。四種法身共陳二此道一文又古
T2217_.59.0593c28: 徳釋云。眞言教主四種＊曼荼羅身文四曼義中
以四＊曼配
T2217_.59.0593c29: 四身
也		　此等釋廣通二四種身一。若爾大師御意何
T2217_.59.0594a01: 唯自性身乎。答。序分義云。私案疏意薄伽
T2217_.59.0594a02: 梵即毘盧遮那本地法身即心王如來也。論
T2217_.59.0594a03: 意薄伽梵者總擧二能住塵數諸尊一。住者顯二能
T2217_.59.0594a04: 所住一。如來乃至宮者顯二所住一也。所住中有二
T2217_.59.0594a05: 二意一。一如來乃至法界者五佛也。宮者定也。
T2217_.59.0594a06: 謂以二五佛之所證定一爲二所住處一。二如來＊等
T2217_.59.0594a07: 者四種＊曼荼羅身也。宮如レ前。謂以二四曼廣
T2217_.59.0594a08: 大身之所證一爲二所住處一。准二此所住一故知。能
T2217_.59.0594a09: 住薄伽梵者五佛四曼塵數諸尊徳號。若爾
T2217_.59.0594a10: 薄伽梵是唯大日＊耶。答。疏論意別。疏就二
T2217_.59.0594a11: 最勝一且云二大日一。論盡二能住一故云二塵數一。若就
T2217_.59.0594a12: レ勝者論意亦可レ云二大日一尊一歟略抄此意所
T2217_.59.0594a13: 住處擧二五佛四＊曼所證定一。故以二所住一推二能
T2217_.59.0594a14: 住一可レ有二五佛四＊曼身一故薄伽梵句釋二塵數
T2217_.59.0594a15: 諸尊一也。然疏中。大日者疏論影顯也爲言私
T2217_.59.0594a16: 云。大日是普門體故云二塵數諸尊徳號一。猶如三
T2217_.59.0594a17: 慈覺釋中金剛頂經一切如來釋二大日一。或以二
T2217_.59.0594a18: 薄伽梵諸佛通名一今名二大日一故云レ爾。非レ取二
T2217_.59.0594a19: 諸尊一也。故論云二具釋如疏一。若與レ疏異者何
T2217_.59.0594a20: 讓レ疏＊耶。但住處句配二五佛一者今經異二顯經一
T2217_.59.0594a21: 住所又如來身故云レ爾。故大師祕經注釋云。
T2217_.59.0594a22: 住所名則五佛祕號妙徳也文又疏釋二樓閣一
T2217_.59.0594a23: 云。還以二如來種種功徳寶王一間飾樓閣寶
T2217_.59.0594a24: 王一文閣既爾也。宮何不レ爾乎。宮又諸尊所
T2217_.59.0594a25: 證三昧總號妙徳也爲言次開題釋者。自性土
T2217_.59.0594a26: 加持世界合論而云レ爾。故次下句云。十八瑜
T2217_.59.0594a27: 伽同示二本趣一文十八會中法界宮會外加持
T2217_.59.0594a28: 世界歟。若論二加持世界一者今經亦爾。瑞相
T2217_.59.0594a29: 土中以二受用等三身一爲二説主一故。又古徳釋
T2217_.59.0594b01: 既云二四＊曼身一。何爲レ難。自性身有二四＊曼身一
T2217_.59.0594b02: 故。四＊曼義釋一往釋歟。又義云
T2217_.59.0594b03: 次云如來是佛加持身者。智證大師抄云。佛
T2217_.59.0594b04: 加持身即受用身者自受用身也文般若寺抄
T2217_.59.0594b05: 云。加持身者＊曼荼羅中臺尊。此名二佛加持
T2217_.59.0594b06: 身一。當二報身一也。亦名二字門道具足佛一也。亦名二
T2217_.59.0594b07: 具身加持一也。其所住處者即通二受用變化身一
T2217_.59.0594b08: 故有二四種法身一也文信證僧正述レ意云。能加
T2217_.59.0594b09: 持自性身住二所加持受用變化等流一時一切
T2217_.59.0594b10: 法門眷屬皆住二彼法界宮一受二法樂一内證。遍二
T2217_.59.0594b11: 滿生死中一利益衆生一利他也。爰知自性身
T2217_.59.0594b12: 住二加持一之時有二自他受法樂一一切皆無レ非二
T2217_.59.0594b13: 毘＊盧遮那祕密加持一文濟暹僧都云。住如來
T2217_.59.0594b14: 加持通二能所一。能加持唯中臺大日如來即能
T2217_.59.0594b15: 住自性身也。所加持即八葉乃至第四重釋迦
T2217_.59.0594b16: 世天等自他受用變化等流也。攝二四重圓壇一
T2217_.59.0594b17: 也取意此等釋意佛加持身爲二所加持住處一
T2217_.59.0594b18: 也。文點云。次云二如來一者佛加持身也。其所
T2217_.59.0594b19: 住處也。名二佛受用身一云云私案。云佛加持身
T2217_.59.0594b20: 者指二上薄伽梵句中一也。彼句含二本地加持一
T2217_.59.0594b21: 故。本地無相位亡二言語一。加持身是今經教主
T2217_.59.0594b22: 故云二曼荼羅中臺尊一也。疏第三云。然以二如
T2217_.59.0594b23: 來加持一故從二佛菩提自證之徳一現二八葉中臺
T2217_.59.0594b24: 藏身一文此意矣。此加持尊特理佛住二自受用
T2217_.59.0594b25: 身等一故云二當報身一也。h@u@m字義云。理智相應
T2217_.59.0594b26: 故云レ報云云今所住又通二他受變化等一。故抄
T2217_.59.0594b27: 云。即通二受用變化身一故文或又臺藏中臺加
T2217_.59.0594b28: 持身寄二當金剛界中臺報身毘盧遮那一故謂
T2217_.59.0594b29: 教主義同故云レ爾也。本地自證位無二言語一故
T2217_.59.0594c01: 現二加持身一説二今經一。故云二字門道具足一也。故
T2217_.59.0594c02: 經具縁品云。此第一實際以二加持力一故爲
T2217_.59.0594c03: レ度二諸世間一而以二文字一説文疏釋云。釋通二世
T2217_.59.0594c04: 諦一明二起教所由一文加持身既起教所由故本
T2217_.59.0594c05: 地位無二説法一也。又爲レ顯三此加持身即自性
T2217_.59.0594c06: 身永異二受用身以下加持身一故云二具身加持一
T2217_.59.0594c07: 也。然古徳未レ知三自性身中有二加持身一。或云二
T2217_.59.0594c08: 本地自證之境一而害二經疏自證無言之文一。
T2217_.59.0594c09: 或云二他受變化之説一而同二顯教三乘一乘之
T2217_.59.0594c10: 佛一。恐隱二疏家之深旨一失二宗家之本意一歟。當
T2217_.59.0594c11: 知以二中臺尊一故不レ壞二大師自性身説法之
T2217_.59.0594c12: 義一。又以二加持身一故不レ違二疏家神力加持三
T2217_.59.0594c13: 昧之説一。疏中云二本地法身一者先擧二能現本地
T2217_.59.0594c14: 身一爲二今教主所依一。疏第三云二菩提自證徳一
T2217_.59.0594c15: 第六云二菩提實義一是也。具如二疏後文中辨一
T2217_.59.0594c16: 矣。文點云。次云二如來一者佛加持身之其所住
T2217_.59.0594c17: 處也。名二佛受用身一也云云先師蓮花院云。經薄
T2217_.59.0594c18: 伽梵句疏釋二本地法身一。准二諸經例一是擧二教
T2217_.59.0594c19: 主一文句也。住如來下示二住所一文言也。故知
T2217_.59.0594c20: 以二本地身一爲二教主一。故大師以二此文一判二自性
T2217_.59.0594c21: 身説法一。然或云二加持身一或云二符同須陀會
T2217_.59.0594c22: 天一者神爾不レ改二自性一而有二利他義一。又雖レ住二
T2217_.59.0594c23: 加持一自性敢不レ變。如下國王雖レ出二外朝一其體
T2217_.59.0594c24: 無レ替。故云二如來金剛幻一也。又法身色相無二
T2217_.59.0594c25: 比況物一故且寄二色究竟處一示レ有二色相一。非二全
T2217_.59.0594c26: 隨類應同義一耳。木幡義云。薄伽梵者理故
T2217_.59.0594c27: 云二本地法身一也。如來者即智故云二受用身一
T2217_.59.0594c28: 自受用也。此理智冥合互相加入彼此攝持而
T2217_.59.0594c29: 成二他受用人體一云二加持身一也。意云。薄伽梵
T2217_.59.0595a01: 理住二如來一智之加持身他受用
應身		住二廣大金剛法
T2217_.59.0595a02: 界宮一云二今經教主一也爲言今他受用者主伴
T2217_.59.0595a03: 各説互受二法樂一故云二他受用一。不レ同如常他
T2217_.59.0595a04: 受用一。又理智相應故云二應身一。非二隨機應現
T2217_.59.0595a05: 義一也云云
T2217_.59.0595a06: 如來心王諸佛等者。抄云。如來是所住。心王
T2217_.59.0595a07: 爲二能住一。如二一切諸佛説法儀式一皆住二於應
T2217_.59.0595a08: 身一。即本地身爲二教主一也。推功歸本言二法身
T2217_.59.0595a09: 説一文此意如來者可レ讀也。教時義云。諸阿闍
T2217_.59.0595a10: 梨言本地法身如來心王理法身。即能加持
T2217_.59.0595a11: 身也。其所住處名二佛受用身一是智法身自受
T2217_.59.0595a12: 用即所加持身。令三一切衆生見開悟三密一。
T2217_.59.0595a13: 是他受用身變化身也。亦是所加持身也文
T2217_.59.0595a14: 此意令三衆生開悟三密一。今文爲二他受變化一
T2217_.59.0595a15: 也。木幡義云。如來心王諸佛者毘盧遮那理
T2217_.59.0595a16: 也。其中者自受用智也。能住理住二所住智一故
T2217_.59.0595a17: 云二住而住一也。既遍一切加持力生者。依二理
T2217_.59.0595a18: 智冥合加持力一生二他受用應身人一也。理智同
T2217_.59.0595a19: 遍二法界一人法倶無二分限一故云二遍一切所一也。
T2217_.59.0595a20: 即與下釋成生二加持身一之由上＊也。而以下釋二
T2217_.59.0595a21: 他受用報身義一也。此報身義不レ同二如常一。如
T2217_.59.0595a22: レ先＊古徳釋云。大日經教主不二總體本地法
T2217_.59.0595a23: 身也文又私推二先師意一。云二如來心王諸佛一者
T2217_.59.0595a24: 本地身。今教主羯磨身也。其中者受用身即
T2217_.59.0595a25: 三摩耶身也。謂理佛羯磨人住二智身三形宮
T2217_.59.0595a26: 中一也。既遍一切等者從二理佛法界加持力一生二
T2217_.59.0595a27: 三摩耶受用住所一也。既與下明下所住宮與二能
T2217_.59.0595a28: 住法身平等無二上也。斯則依正輪圓之法界
T2217_.59.0595a29: 能所瑜伽之佛體故。而以下而實依正無二
T2217_.59.0595b01: 爲二自受法樂一且示依正＊之別一。猶如三唯識論
T2217_.59.0595b02: 云二雖此身土體無差別而屬佛法性相異一故云
T2217_.59.0595b03: 云一一切衆生者一切持金剛者等也。所證三
T2217_.59.0595b04: 昧所説法門非レ一。故云根性不同一也。即此等
T2217_.59.0595b05: 者。理佛云レ此。是能住故。智體云二所住一。即所
T2217_.59.0595b06: 居故　問。前云二無相法身一。今何云レ具二三密一
T2217_.59.0595b07: 乎　答。無相者約二顯教遮情妄假之相一。三密
T2217_.59.0595b08: 即就二眞言表徳眞實之體故無レ違耳。或無相
T2217_.59.0595b09: 不具故云二無相一也。故疏二十云。此心即佛
T2217_.59.0595b10: 無レ非二佛之相一。故云二無相一文論第三云。若入二
T2217_.59.0595b11: 阿字門一悉離二一切相一。離レ相之相無二相不具
T2217_.59.0595b12: 文依二此等意一云二無相一。故先徳釋云。無相法身
T2217_.59.0595b13: 位萬徳無闕。故自利利他斷惑説法等如レ此
T2217_.59.0595b14: 義有云云可レ悉レ之。私云。如來二字屬二上句一。經
T2217_.59.0595b15: 中如來是加持住所如来也爲言心王諸佛住
T2217_.59.0595b16: 者中臺加持身也。以二此諸佛能住一而住二其加
T2217_.59.0595b17: 持住所受用身中一也。又義如來屬二下句一。文點
T2217_.59.0595b18: 可レ讀三如來者心王諸佛之住而住二其中一也。
T2217_.59.0595b19: 意經文如來者中臺加持身之所住也。故加
T2217_.59.0595b20: 持身住二其中一也爲言既從遍下。釋下所住如來
T2217_.59.0595b21: 名二加持一之由上也。既遍等者。遍法界自證徳
T2217_.59.0595b22: 以二加持力一生二中臺藏身一也。即與等者。顯下此
T2217_.59.0595b23: 所生加持身與二本地身一無レ別義上也。而以等
T2217_.59.0595b24: 者。如來住二神變加持一説二三密法一是遠爲
T2217_.59.0595b25: レ益二未來衆生一。故云二令一切衆生乃至種種不
T2217_.59.0595b26: 同一也。即此者。今中臺藏身也。此身所住名二
T2217_.59.0595b27: 加持所一也。爲言故經第五云。大日世尊入二
T2217_.59.0595b28: 於等至三昧一觀未來世諸衆生一文疏十六云。
T2217_.59.0595b29: 毘盧遮那義上已釋レ之○佛所以入二此三昧一
T2217_.59.0595c01: 者。佛住二畢竟無相寂滅之法一。以二大悲一故
T2217_.59.0595c02: 住二於三昧一令三一切大會及無量衆生得レ見二
T2217_.59.0595c03: 此大悲胎藏曼荼羅莊嚴大會嚴妙之法一。即
T2217_.59.0595c04: 是於二無相中一而現二有相一。雖下復有相而從二因
T2217_.59.0595c05: 縁一生上即不生義同二於性淨之法一。而令下衆生
T2217_.59.0595c06: 各隨二本縁一見二種種色一聞二種種聲一獲二種種法一
T2217_.59.0595c07: 各隨二心器一如法修行上。有二如レ是大因縁一故又
T2217_.59.0595c08: 爲レ滿足金剛手所問之法一令二明白無レ餘故
T2217_.59.0595c09: 而入二三昧一也文又疏釋似レ指二當機衆一。云レ得
T2217_.59.0595c10: レ見二大悲胎藏嚴妙之法一之故。然則經疏互顯
T2217_.59.0595c11: 歟。問。自證無相位言心倶絶歟。答。言心
T2217_.59.0595c12: 倶離而心唯存。問。既云二倶離何亦存レ心
T2217_.59.0595c13: 乎　答。雖レ離二如義及一一心一然猶不二心存
T2217_.59.0595c14: 矣故大師云非二一一心之所縁一。不二心之所
T2217_.59.0595c15: 證而已文又疏中住心品雖レ云二自證三菩提
T2217_.59.0595c16: 言語盡竟心行亦寂一而具縁品釋二自證三菩
T2217_.59.0595c17: 提自心自覺一。又不思議疏祕祕中祕釋云。本
T2217_.59.0595c18: 不生理自有二理智一。自覺二不生一故文故知無
T2217_.59.0595c19: 相極位猶有二不二心一。若不レ爾者同二木石一歟。
T2217_.59.0595c20: 問。若爾與下顯乘一心無相爲二至極一。而成中契
T2217_.59.0595c21: 證絶言之義上何殊乎　答。彼四言九心分位
T2217_.59.0595c22: 未レ及二如義一一心一。況不二心乎　問。若爾無
T2217_.59.0595c23: 相位唯識大無二五大一乎。答。法佛法爾六大
T2217_.59.0595c24: 自證位本有云二六大法身一。所以隨縁六大是
T2217_.59.0595c25: 色心無礙唯心唯色。故依二唯心＊之邊一雖レ云二
T2217_.59.0595c26: 不二心一於二法爾六大一全無二増減異一矣彼本
T2217_.59.0595c27: 不生理自有二理智一者。理五大智識大也。可
T2217_.59.0595c28: レ思レ之。尋云。能造六大色形有無如何。答。
T2217_.59.0595c29: 木幡義云。隨縁六大色心無礙故雖レ云下識大
T2217_.59.0596a01: 亦有二色形一五大或無中色形上法位六大識大
T2217_.59.0596a02: 無二色形一五大有二色形一也。私云。若法爾若隨
T2217_.59.0596a03: 縁六大論二色形一是所生四＊曼相也。能造六
T2217_.59.0596a04: 大若識若五大不レ可レ有二色形堅濕燸動。無礙
T2217_.59.0596a05: 了知性故。實四大亦觸境非二顯形二色一故。但
T2217_.59.0596a06: 與二顯異。彼有爲事法此無爲理性故
T2217_.59.0596a07: 次又釋歎加持住處等者。前擧二住處體一今歎二
T2217_.59.0596a08: 住處徳一也。論云。如來加持廣大金剛法界宮
T2217_.59.0596a09: 者是則五佛之異名文宗家以二五句一爲二五佛
T2217_.59.0596a10: 祕名一。疏家爲二體徳二義一各擧二一義一互顯歟。
T2217_.59.0596a11: 或又五佛縁起次第轉釋故論疏無ｃ違。例如二
T2217_.59.0596a12: 下四種身文轉釋又五字文中轉釋一也。又住
T2217_.59.0596a13: 處配二五佛一是三摩耶身五佛歟。宮閣即如來
T2217_.59.0596a14: 三摩耶形故先徳釋云。法界宮者法界塔婆
T2217_.59.0596a15: 也。三摩耶形文
T2217_.59.0596a16: 適無所依者。或本適字用二正訓一。順二前後
T2217_.59.0596a17: 文一歟
T2217_.59.0596a18: 此與釋論三種金剛三昧者。智論四十七云。
T2217_.59.0596a19: 　問曰。三種三昧何以皆言二金剛一　答曰。初
T2217_.59.0596a20: 言二金剛一中言二金剛輪後言二如金剛一。如金剛
T2217_.59.0596a21: 三昧佛説三能貫穿一切諸法一。亦無不見三是
T2217_.59.0596a22: 金剛三昧能通達諸三昧一。金剛輪三昧者得二
T2217_.59.0596a23: 是三昧一即能持二諸三昧輪一。是皆佛自説義。論
T2217_.59.0596a24: 者攝持義。言二如金剛三昧一者。能破二一切諸
T2217_.59.0596a25: 煩惱結使一無レ有遺餘一。譬如釋提桓因手執二
T2217_.59.0596a26: 金剛一破中阿修羅軍上云云私云。論疏三種不二符
T2217_.59.0596a27: 合一。只例同金剛義一歟。或三事三種其數同
T2217_.59.0596a28: 故云二大同一歟。或終一義大同。意云。三種中
T2217_.59.0596a29: 後一義大同也爲言中字有レ由矣
T2217_.59.0596b01: 法界者廣大者。安然云。此法界宮有二二種義一。
T2217_.59.0596b02: 一自受用遍法界宮。義釋云。大謂無邊際故
T2217_.59.0596b03: 乃至心王所都故云レ宮也云云二他受用法界
T2217_.59.0596b04: 宮。義釋云。此宮是古佛成菩提處乃至不三獨
T2217_.59.0596b05: 在二三界之表一也文智證大師記云。華藏世界
T2217_.59.0596b06: 別教他受用土。如何今爲二祕密教中遮那土一
T2217_.59.0596b07: ＊耶　答。別圓兩教通有二他受用。今此華藏
T2217_.59.0596b08: 世界圓他受用身土。於二一世界一分二二義一更
T2217_.59.0596b09: 無レ咎文雜問答云。淺深二義者。大自在天
T2217_.59.0596b10: 宮是爲二淺義宮一。深祕義者金剛者實智之智。
T2217_.59.0596b11: 即能破之義。法界者廣大＊之義。即實智之
T2217_.59.0596b12: 體。宮者無相法身妙住之境心王所都心神
T2217_.59.0596b13: 所宅。此宮是古佛成道之處也。故云レ宮。隨二
T2217_.59.0596b14: 如來所應之處一無レ非二是宮一。所以名爲二金剛
T2217_.59.0596b15: 法界宮一文私云。安然以二此宮以下一爲二他受用
T2217_.59.0596b16: 土一。此義不可。此目近詞也。尤可レ指二上宮一
T2217_.59.0596b17: 也。又智證大師遮那土總云二他受用土一。恐
T2217_.59.0596b18: 非レ理。兩部經是理智法身境界故。當レ知大師
T2217_.59.0596b19: 御意此宮下釋成深祕法界宮義一。釋論下引二
T2217_.59.0596b20: 智度淺略宮一簡異密宗義一。今此宗下還成二密
T2217_.59.0596b21: 乘義一也、或所謂以下文述二淺略義一。所謂是後
T2217_.59.0596b22: 次義故
T2217_.59.0596b23: 古佛成菩提處者。疏第十六云。然此五事仍
T2217_.59.0596b24: 是古昔諸佛成二最正覺先佛成二三菩提一也文
T2217_.59.0596b25: 五事者印色尊位住三昧也。此中色者本尊形相
也。住者本尊。依印言等所引來至加威而住也		　又十
T2217_.59.0596b26: 二云。以二羅字門等一淨二此心一故生二其眞實智
T2217_.59.0596b27: 惠光一。六識
發光		　故即見二古佛所行之道一文私云。
T2217_.59.0596b28: 准二此等釋一望二行者修顯一分別新古一歟。又義
T2217_.59.0596b29: 云。古佛成菩提者菩提實義也。疏第六云。謂
T2217_.59.0596c01: 覺二自心從レ本以來不生一即是成佛文舊來成
T2217_.59.0596c02: 佛故云二古佛成菩提一也。今教教主成佛外迹
T2217_.59.0596c03: 加持身。故對レ彼云二古佛一耳
T2217_.59.0596c04: 摩醯首羅天宮者。智論第二云。如二摩醯首羅
T2217_.59.0596c05: 天一秦言二大自在一文唯識疏七云。舊言二摩醯首
T2217_.59.0596c06: 羅一。今應レ言二莫醯伊濕伐羅一。即大自在也文十
T2217_.59.0596c07: 地論云。現報利益受二佛位一故。後報利益摩醯
T2217_.59.0596c08: 首羅智所生故文智周釋云。行滿今生即證二
T2217_.59.0596c09: 佛果一名爲二現報一○菩薩後身地前業感故名二
T2217_.59.0596c10: 後報一文通法釋云。因位窮時現報利益。功徳
T2217_.59.0596c11: 成滿異二佛位一故。果位彰時後報利益。寄二色
T2217_.59.0596c12: 究竟所一即於二彼身一示二成菩提一受二佛位一故文
T2217_.59.0596c13: 二師釋大異。今疏順二後釋一矣
T2217_.59.0596c14: 釋論云第四禪等者。智論第九云。問曰。何以
T2217_.59.0596c15: 故名爲二淨居天梵世天一。答曰。第四禪有二八
T2217_.59.0596c16: 種一。五種是阿那含住處。是名二淨居一。三種凡夫
T2217_.59.0596c17: 聖人共住。過二是八種一有二十住菩薩住所一。亦
T2217_.59.0596c18: 名二淨居一。號二大自在天王一文問。今此自在
T2217_.59.0596c19: 宮界内攝乎　答。唯識疏云。其淨居上有二實
T2217_.59.0596c20: 報土一。第十地居。爲二三界所一爲不レ爾乎。佛地
T2217_.59.0596c21: 論説。此他受用所居淨土爲二第十地諸菩薩
T2217_.59.0596c22: 等一説レ法處故即色究竟天攝文了義燈云。然
T2217_.59.0596c23: 自在宮非二淨居攝一。瑜伽第四云。色界之中
T2217_.59.0596c24: 十八住處。無想天廣果天攝。非二別處所一。既
T2217_.59.0596c25: 云二十八住處一。復言三無想攝二廣果天一。故自在
T2217_.59.0596c26: 宮非二五淨居一。若淨居攝處應三十七非二十八一
T2217_.59.0596c27: 文私云。疏意在二淨居上一而色究竟攝也。燈
T2217_.59.0596c28: 意色界攝而非二淨居攝一。然倶以爲二界内攝一矣。
T2217_.59.0596c29: 今疏意非二三界攝一。故下文非二今説一云二不獨
T2217_.59.0597a01: 在三界之表也一之故表用外
訓也		　故知疏主御意
T2217_.59.0597a02: 顯三知論非二三界攝一也。疏第五云。次於二東方一
T2217_.59.0597a03: 最近二北邊一布列五淨居衆一○阿闍梨言此是
T2217_.59.0597a04: 五那含天子耳。過此以上有下菩薩受二佛識
T2217_.59.0597a05: 位一處上。亦名二淨居天一。多是一生補處菩薩。是
T2217_.59.0597a06: 第二院所攝非二此中所明一也文此文又外院
T2217_.59.0597a07: 第二院分。准知又可二界外一耳。問。住心論
T2217_.59.0597a08: 三引二起世經一云。他化天上有二魔波旬一屬二他
T2217_.59.0597a09: 化天一攝取意他化上魔天既他化攝。淨居上自
T2217_.59.0597a10: 在豈非二色天攝一乎。依レ之淨影釋云。此他化
T2217_.59.0597a11: 上別有二魔天處一。近二他化一亦他化攝○依二大
T2217_.59.0597a12: 智論一。五淨居上別更有二一菩薩淨居一○是第
T2217_.59.0597a13: 十地菩薩住處。以レ此通レ前色界合有二二十三
T2217_.59.0597a14: 天一文此釋契二道理一何。答。魔天是界内波旬
T2217_.59.0597a15: 故＊云可二他化攝一。十住菩薩界外聖人故非二
T2217_.59.0597a16: 色天攝一也。依レ之或經云。有二妙淨土一出過三
T2217_.59.0597a17: 界一。第十地菩薩當レ生二其中一文是以住心論中
T2217_.59.0597a18: 欲天中雖レ擧二波旬天一色天中無レ示二今天一。斯
T2217_.59.0597a19: 則自顯二界外義一歟。義章釋文點可レ讀下以レ此
T2217_.59.0597a20: 通二色界一云云上。所以智論云二五淨居上一。故擧二色
T2217_.59.0597a21: 天一＊之便雖レ擧二此天一非レ謂二色界攝一歟
T2217_.59.0597a22: 今此宗明義等者。開題云。若據二淺略義一摩
T2217_.59.0597a23: 醯首羅天王宮。釋論云○如疏引　若就二深
T2217_.59.0597a24: 祕一釋者以自在加持○如疏
　云云		雜問答云。淺
T2217_.59.0597a25: 深二義者大自在天王宮是爲二淺義宮一。深祕
T2217_.59.0597a26: 義者宮者無相法身妙住之境一。此宮是古佛
T2217_.59.0597a27: 成道＊之處也。故云レ宮文私案二此二文意一。前
T2217_.59.0597a28: 此宮古佛等文中所謂下一句淺義標句上一
T2217_.59.0597a29: 句深義結文也。然今文重釋二前深祕意一也。
T2217_.59.0597b01: 今指二成佛外迹一云二深祕一。對二如常淺略一故。若
T2217_.59.0597b02: 不レ爾者何今云二有應之處一矣。但上文所謂者
T2217_.59.0597b03: 復次義。非レ釋成上一歟。猶如三釋論中本論所
T2217_.59.0597b04: 謂云二復次一矣。或又轉釋深祕一即爲二淺略一也。
T2217_.59.0597b05: 如三疏下云二轉釋佛莊嚴藏一耳。當レ知智論義
T2217_.59.0597b06: 爲レ淺今經義爲レ深也
T2217_.59.0597b07: 神心所宅者靈明性云二神心一。即靈知神知義
T2217_.59.0597b08: 也。神心是能住自性理佛也。所宅即所住受
T2217_.59.0597b09: 用智身也
T2217_.59.0597b10: 謂隨如來有應之處等者。自在宮處所不定
T2217_.59.0597b11: 意歟。佛地論第一云。如レ是淨土爲下與二三界一
T2217_.59.0597b12: 同一處所上爲二各別一＊耶。有義各別。有處説
T2217_.59.0597b13: レ在二淨居天上一有處説レ在二西方等一故。有義同
T2217_.59.0597b14: 處。淨土周圓無レ有二邊際一通二法界一故。如實
T2217_.59.0597b15: 義者。實受用土周遍法界一無二處不有。不レ可三
T2217_.59.0597b16: 説言レ離二三界處一亦不レ可三説即三界處一。若隨二
T2217_.59.0597b17: 菩薩所宜一現者或在二色界淨居天上一或在二西
T2217_.59.0597b18: 方等一歟。處所不定文私云。今宗義同二佛地
T2217_.59.0597b19: 如實義者一矣。智證大師在唐記云。第四禪者
T2217_.59.0597b20: 若於二毘盧遮那之分一爲二遍法界第四禪一乎。
T2217_.59.0597b21: 答。然也。諮問。若遍法界皆是第四禪者。唯
T2217_.59.0597b22: 有二遮那住處一應レ無二衆生所居一乎。答。遮那
T2217_.59.0597b23: 雖レ遍二法界一不レ妨二衆生所住一。猶如三寂光遍二於
T2217_.59.0597b24: 三土一文私云。此文成二處所不定旨一歟。疏
T2217_.59.0597b25: 第四云。大日如來身如二閻浮檀金一紫磨金
T2217_.59.0597b26: 色。首戴二髻髮一被二絹縠衣一。此是首陀會天成二
T2217_.59.0597b27: 最正覺一之幖幟也。彼界諸聖天衆衣服輕妙
T2217_.59.0597b28: 本質嚴淨不三復假以二外飾一故世尊俯同其
T2217_.59.0597b29: 像一也略抄　准二此釋一。大日如來又於二色界中
T2217_.59.0597c01: 五淨居天一成二正覺一歟　問。金剛頂經云。住二
T2217_.59.0597c02: 阿迦尼吒天王宮中一文慈覺疏云。阿迦尼吒
天此云色究竟文
T2217_.59.0597c03: 與二今自在天宮一同異何　答。安然教時義第
T2217_.59.0597c04: 四云。第四禪色究竟天有二五種名一。一名色究
T2217_.59.0597c05: 竟一二名二有頂一三名二須陀會一四名二魔醯首
T2217_.59.0597c06: 羅一五名二阿那含天一。第四禪主亦名二＊魔醯首
T2217_.59.0597c07: 羅一文私云。今宗意胎藏理身住二金界智佛一故
T2217_.59.0597c08: 疏云其所住所
名佛受用身		　指二彼智佛一云二自在宮一。心王自
T2217_.59.0597c09: 在徳故。金剛智佛住二胎界理身一故呼二彼理
T2217_.59.0597c10: 身一云二色究竟一。色身究竟體故。故大師釋云。
T2217_.59.0597c11: 身心互爲二能所住一云云釋論第三。眞如爲レ身
T2217_.59.0597c12: 般若爲レ心云云又善無畏破地獄儀軌云。智法
T2217_.59.0597c13: 身佛住二實相理一。爲二自他受用一現一三十七尊一
T2217_.59.0597c14: 令三一切入二不二之道一。理法身佛住二如如寂
T2217_.59.0597c15: 照一法然常住。不動而動現二八葉一爲二自受用一
T2217_.59.0597c16: 示二三重曼羅一令三十界證二大空一。雖二是理
T2217_.59.0597c17: 智之殊廣略之異一本來一法曾無二殊異一文
T2217_.59.0597c18: 私云。實相理者如如理也。如如寂照者疏云實相智云云。
如如智也。故金光明經云。唯有如如及如如智名爲法身
T2217_.59.0597c19: 文。金界云自他受用胎藏但云自受用者。自性受用佛
與自眷屬各説三密門互以法樂故云自他受用。實行隔
T2217_.59.0597c20: 聞故但云自受用也。無違矣。大師釋云。自性胎藏理身。
受用佛金界智佛。自受法樂故與自眷屬各説三密門文
T2217_.59.0597c21: 文證既分明也。不レ可二異求一矣當知大日經是
T2217_.59.0597c22: 理智不二之理身説。金剛頂又智理不二之
T2217_.59.0597c23: 智佛談也。故金界遮那以二止觀一羽一而結二智
T2217_.59.0597c24: 印一胎藏毘盧以二定惠兩手一而作二定印一。甚以
T2217_.59.0597c25: 有二深意一者歟。又金剛頂經。能住佛身擧二智
T2217_.59.0597c26: 之徳一。教王經理
趣經等		　大日經中。所住宮殿示二五智
T2217_.59.0597c27: 之名一。今經也　瑜祇經中。能所住佛宮倶明二五
T2217_.59.0597c28: 智徳號一。三經教主住處義良有レ以也。此中
T2217_.59.0597c29: 有レ味。深思當レ見矣。問。諸經中皆以二器界一爲二
T2217_.59.0598a01: 住處一。何今以二佛身心一爲二住處一＊耶。答。凡三
T2217_.59.0598a02: 乘教雖レ云二唯識所變一猶論二心外之依正一。一
T2217_.59.0598a03: 乘宗雖レ談二一心縁起一屡滯二因海之人法一。斯
T2217_.59.0598a04: 則洗滌二心外之鑛垢一未レ開二心中之祕寶一故。
T2217_.59.0598a05: 然今教意性徳本具忽陳恒沙已有速顯。是
T2217_.59.0598a06: 故金剛尼吒天本有二衆生心上月輪一。胎藏法
T2217_.59.0598a07: 界宮豈非二我等胸中之蓮臺一。所住是依正輪
T2217_.59.0598a08: 圓之法界。何遙擧二鷲峰之岫一。能住亦理智瑜
T2217_.59.0598a09: 伽之佛體。誰遠尋二鵝王之迹一。故經中或云二三
T2217_.59.0598a10: 十七尊住心城一或云二大菩提心光明殿一此
T2217_.59.0598a11: 意矣。依レ之序分六動名二六根本煩惱之動搖一。
T2217_.59.0598a12: 誰混二東涌西沒之奇瑞一。流通衆退説二皆悉禮
T2217_.59.0598a13: 佛隱而不現一。寧同二作禮而去之儀式一。故大師
T2217_.59.0598a14: 釋云。恒沙眷屬鎭住自心之宮一無盡莊嚴優
T2217_.59.0598a15: 遊本初之殿一云云心王心數諸尊處二心蓮一而
T2217_.59.0598a16: 彰四曼之性一。理佛智佛大我住二心月一而説二
T2217_.59.0598a17: 三密之法一。大師釋云。雙圓性海談二四＊曼自
T2217_.59.0598a18: 性一重如月殿説二三密自樂一＊云云可レ思レ之。又
T2217_.59.0598a19: 先徳釋云。聲字實相各窮二性海之深理一。大三
T2217_.59.0598a20: 法羯同振二本地之高徳一云云此釋逆次述上大師釋
意聲字實相是三密故
T2217_.59.0598a21: 　此中深義依二事相一更問觀。夫金薩灌頂之
T2217_.59.0598a22: 日拜二諸佛臆中之曼荼一妙雲流傳之時開二衆
T2217_.59.0598a23: 生心上之鐵塔一。五輪本我身。誰求二西土之
T2217_.59.0598a24: 雲一。兩部即吾心。何仰二東流之風一。故今疏中
T2217_.59.0598a25: 釋二此中祕密謂心爲佛塔也一。金剛頂經中説二
T2217_.59.0598a26: 此即毘盧遮那聖衆集會便爲現證率都婆
T2217_.59.0598a27: 塔一。可レ悉レ之。可レ悉レ之。又疏第五釋二内心曼荼
T2217_.59.0598a28: 羅一云。此是如來祕傳之法。不レ可レ形二於翰墨一。
T2217_.59.0598a29: 故寄在圖像一以示二行人一。若得二深意一者自當二
T2217_.59.0598b01: 默而識之文自當默而識之甚深甚深深察
T2217_.59.0598b02: レ之　問。今理佛住二智身一。何云二有應一乎。答。
T2217_.59.0598b03: 信證僧正義云。應有二二義一。一是符應義二相
T2217_.59.0598b04: 應義。謂理智相應也。今取二後義一文私云理智
T2217_.59.0598b05: 相應義可レ然。又疏第四云。須陀會天俯同之
T2217_.59.0598b06: 姿文自性中加持身理佛又有二俯同義一故云
T2217_.59.0598b07: レ應何失然。非二受用以下應一也
T2217_.59.0598b08: 一切持金剛者等者。今持金剛可レ通二菩薩一。
T2217_.59.0598b09: 衆成就總句。皆悉衆會是廣故。故住心論第
T2217_.59.0598b10: 十釋二今金剛一云。金剛者五部諸尊所持法界
T2217_.59.0598b11: 幖幟文或又擧二内眷屬顯二大眷屬一歟。故下
T2217_.59.0598b12: 指二此文一云二其金剛名曰虚空無垢等一故。但
T2217_.59.0598b13: 大師釋於二金剛部中一亦有二五部一故祕藏記
T2217_.59.0598b14: 云。五部即五智。一智所互具二五智一。所以成二
T2217_.59.0598b15: 二十五部一文又先徳祕釋中於二十九金剛一
T2217_.59.0598b16: 分二三部五智一。故二義中前義爲レ勝。別説中金
T2217_.59.0598b17: 剛菩薩列擧云二及普賢菩薩等一。今文外無二菩
T2217_.59.0598b18: 薩總句一故。又金剛菩薩名互通故。故疏第
T2217_.59.0598b19: 十二云。復次菩薩身即是金剛之體。而十方
T2217_.59.0598b20: 一切佛同以二如來金剛智印一授二其手一故名二
T2217_.59.0598b21: 持金剛一也＊文此釋金剛名
通菩薩也		　又第三云。自臍
T2217_.59.0598b22: 以上至レ咽出現無量十住諸菩薩一。然此中自
T2217_.59.0598b23: 有二二重一。從レ心以下諸大眷屬。從心已上諸
T2217_.59.0598b24: 内眷屬。通名二大心衆一略抄此文内大同名
十住菩薩故		　准二
T2217_.59.0598b25: 此等釋一。當知今文持金剛通二二重眷屬一云二
T2217_.59.0598b26: 持金剛一也。住心論釋又此意矣。故寶鑰云。五
T2217_.59.0598b27: 部諸佛&T016254;二智印一森羅文既云二諸佛一。不レ局二金
T2217_.59.0598b28: 剛部一也。又總句金剛含二二類一故。指二其中一
T2217_.59.0598b29: 云二其金剛一也。或雖レ通レ二金剛名近二内眷屬一
T2217_.59.0598c01: 故從レ勝云レ其歟。問。金剛頂經中與九十倶
T2217_.59.0598c02: 胝菩薩衆倶之總句置二大摩尼殿後一。諸經亦
T2217_.59.0598c03: 爾。何今違二顯密諸經例一衆成總句安二樓閣
T2217_.59.0598c04: 前一乎。答。或云。處衆各總別二節故＊綺レ文
T2217_.59.0598c05: 也。私云。處衆交擧而顯二依正不二人法一體
T2217_.59.0598c06: 義一歟
T2217_.59.0598c07: 兼得淺深二釋者。鈔云。淺謂執持。執持金剛
T2217_.59.0598c08: 杵一也。深謂住持。住持金剛印一也文此釋意持
T2217_.59.0598c09: 含二二義一歟。執持住持故。意云。標二今謂持金
T2217_.59.0598c10: 剛一結二於義爲勝一文起盡無レ爭執持相望持金
T2217_.59.0598c11: 剛得二二義一故爲レ勝也。爲言　若不レ爾者不
T2217_.59.0598c12: レ順兼字及結文一故。問。若爾不レ順二故字一應
T2217_.59.0598c13: レ云二然隨文便　何　答。今持金剛亦兼二執義一
T2217_.59.0598c14: 故。是故隨レ便二名互用也。爲言　私義云。梵
T2217_.59.0598c15: 語陀羅具二執持二義一故。舊云二執金剛一新云二
T2217_.59.0598c16: 持金剛一。然今經兼得新舊深淺二釋一故隨二文
T2217_.59.0598c17: 便一或云二持金剛一一切持
金剛文		　或云二執金剛一十九執
金剛文
T2217_.59.0598c18: 於レ義勝也爲言
T2217_.59.0598c19: 五百執金剛神者。或云表二釋迦五百大願一歟。
T2217_.59.0598c20: 或示二五百塵點一歟
T2217_.59.0598c21: 心王所住之處等者。准下上文云二如來在此宮
T2217_.59.0598c22: 中爲獨處耶一下文云中心王毘盧遮那上可レ局二
T2217_.59.0598c23: 大日一尊一。今經教主故。心數又第一重等内
T2217_.59.0598c24: 大眷屬歟。下衆成就文列二金剛菩薩一故今文
T2217_.59.0598c25: 擧二内眷屬一顯二大眷屬一歟。云二智印及執金剛一
T2217_.59.0598c26: 故。疏第四云。曼荼羅者名二聚集一。乃至十世界
T2217_.59.0598c27: 微塵數差別智印輪圓輻湊翼輔大日心王一。
T2217_.59.0598c28: 是故説爲二曼羅一也云云但不レ擧二四佛四菩
T2217_.59.0598c29: 薩一者。彼具二王數二義一。五佛即心王餘尊即心數
又大日即心王餘尊即心
T2217_.59.0599a01: 數又九尊心王
餘尊＊心數也		今擧レ偏顯レ通歟。例如下立義四句
T2217_.59.0599a02: 貫二兩重一故不中指屬上矣。又住心論釋二今經文一
T2217_.59.0599a03: 云。心王如來大毘盧遮那五智四印及心數
T2217_.59.0599a04: 微塵數眷屬文此釋以二五佛心王一爲二薄伽梵
T2217_.59.0599a05: 句一歟。故次下釋云。薄伽梵者標二諸尊徳號一文
T2217_.59.0599a06: 又上文云。五佛即心王餘尊即心數文但此意
T2217_.59.0599a07: 擧二能説人一。非三五佛皆爲二教主一歟。或又但心
T2217_.59.0599a08: 王如來大毘盧遮那釋二薄伽梵句一。五智四曼
T2217_.59.0599a09: 釋二如來乃至法界文一。次下配釋分明故與二疏
T2217_.59.0599a10: 釋同。大日普門體故云二諸尊徳號一。猶如三金
T2217_.59.0599a11: 剛頂經一切如來釋二大日如來一矣。或薄伽梵
T2217_.59.0599a12: 諸尊徳號今名二大日一也。爲言　故云二具釋如
T2217_.59.0599a13: 疏。可レ思レ之　問。依二轉識得智義一四佛是八
T2217_.59.0599a14: 識爲レ體。或九尊配二九識一。高尾
口決		准二顯家説一八
T2217_.59.0599a15: 識九識皆是心王體。何今屬二心數一乎。答。今
T2217_.59.0599a16: 教意帝網瑜伽＊故心數心王重重也。故頌云。
T2217_.59.0599a17: 心數心王過二刹塵一各具二五智無際智一文以二如
T2217_.59.0599a18: 常一途義一勿レ令レ疑矣。又祕藏記中。一識心王
T2217_.59.0599a19: 八識心王。別本即身義中。以法界智爲本爲
T2217_.59.0599a20: レ證四佛等八識爲二心數一＊耶。實義是互相渉
T2217_.59.0599a21: 入彼此加持故主伴重重王數多多也。雜問答
T2217_.59.0599a22: 云。是以互爲二能所主伴一。自受法樂文別本即
T2217_.59.0599a23: 身義云。約二金剛界七十三尊一大日爲二心王一
T2217_.59.0599a24: 餘七十二尊爲二心數一。約二胎藏界五百尊一大日
T2217_.59.0599a25: 爲二心王一餘四百九十九尊爲二心數一取意正本
T2217_.59.0599a26: 即身義云。心王者法界體性智等。心數者多
T2217_.59.0599a27: 一識文私云。正本即身義文等字等取四佛一
T2217_.59.0599a28: 歟。住心論云二五佛即心王一之故或又通二四菩
T2217_.59.0599a29: 薩一歟。祕藏記云。不動二九識一其餘十佛刹一
T2217_.59.0599b01: 切心王攝二於一識一名二一切一心識一云云此釋
T2217_.59.0599b02: 意八葉中臺云二九識一第一重以外云二其餘一
T2217_.59.0599b03: 故
T2217_.59.0599b04: 無不即入金剛界中者。准二上文一云二金剛法界
T2217_.59.0599b05: 宮。指二彼宮一云二金剛界中一歟。又第二十卷云。
T2217_.59.0599b06: 一切大會曼荼羅皆是一身無二別身一也。即普
T2217_.59.0599b07: 門身。是法界身即是金剛界身也文准二此文一
T2217_.59.0599b08: 心王心數諸尊當體云二金剛界一歟。界是性義
T2217_.59.0599b09: 名二身體一也。金剛界儀軌云。應當レ知三自身即
T2217_.59.0599b10: 爲二金剛界一文准レ之又上文云。金剛喩二實相
T2217_.59.0599b11: 智一。○此智體如來實相智身文所住宮即受用
T2217_.59.0599b12: 身故云レ爾。故前後釋是同歟
T2217_.59.0599b13: 心王毘盧遮那成自然覺等者。此爲レ成二今經
T2217_.59.0599b14: 説會加持身一須三先明二自證法門身主伴一也。故
T2217_.59.0599b15: 云二如來内證功徳一自證三菩提義也。下卷中
T2217_.59.0599b16: 或云二菩提實義一第六卷或云二常寂之體一第四或
T2217_.59.0599b17: 云二菩提自證之徳一第三或云二實相自然智惠一
T2217_.59.0599b18: 第五等是也。此自證妙嚴之相常寂之體法爾
T2217_.59.0599b19: 無レ減非二造作所成一故云二自然覺一也。故第四
T2217_.59.0599b20: 云。如來妙嚴之相法爾無レ減。非二造作所成一
T2217_.59.0599b21: 故文又疏第六釋二菩提實義一云。謂覺二自心從
T2217_.59.0599b22: レ本以來不生一即是成佛。而實無レ覺無レ成也文
T2217_.59.0599b23: 第一云。如來無礙知見者一切衆生相續中
T2217_.59.0599b24: 法爾成就無レ有二缺減一文又云二唯佛與佛乃能
T2217_.59.0599b25: 知之一。是顯二十地非境之旨一也。故上文云。則
T2217_.59.0599b26: 雖二十地菩薩一尚非二其境界一。下卷中。十住菩
T2217_.59.0599b27: 薩猶因レ承二佛神力一得レ見二加持身一文此等義
T2217_.59.0599b28: 如二先辨一耳。問。唯佛與佛者何佛乎。答。當
T2217_.59.0599b29: 經理佛＊云二唯佛一金界智身云二與佛一。例如三止
T2217_.59.0599c01: 觀唯佛與佛文弘決中釋二唯佛釋迦與佛十
T2217_.59.0599c02: 方佛一也
T2217_.59.0599c03: 約菩提義等者。抄云。雖二法與レ人能所有異
T2217_.59.0599c04: 然恐難解。謂於二曼荼羅中若但置レ印名二法
T2217_.59.0599c05: 曼荼羅一。即約二菩提義一金剛印。若於二彼中一置二
T2217_.59.0599c06: 一切賢聖各持二其印一依レ位而住。是約二佛陀
T2217_.59.0599c07: 義一持金剛者取意此釋三昧耶印名二法曼一歟。
T2217_.59.0599c08: 故云二難解一歟。今謂不レ爾。結二前自證法門一故
T2217_.59.0599c09: 云二菩提義一。謂自證三菩提故。此自證法門法
T2217_.59.0599c10: 爾所成其性決定不レ改故云二金剛印一。非二印
T2217_.59.0599c11: 契等一也。又從二此法門身一今法身三摩地等云法門
身非種子等法門身也
T2217_.59.0599c12: 現二加持身一。大日及内大等羯磨身故云下約二佛
T2217_.59.0599c13: 陀義一即有中無量無邊持金剛者上。是即生後也。
T2217_.59.0599c14: 問。第四云。以二如是内證之徳無量無邊一
T2217_.59.0599c15: 故。其所加持現二作法門眷屬一無量無邊文此
T2217_.59.0599c16: 釋法門身又所現。如何。答。法門身有二二重一。
T2217_.59.0599c17: 法身三摩地等内證徳也。種子法曼荼羅是
T2217_.59.0599c18: 所現加持身也。四曼身皆説法利生此皆加
T2217_.59.0599c19: 持身故。故即身義云。法身三摩地等亦名二
T2217_.59.0599c20: 法智印一文下經文云。即以二陀羅尼形一示現
T2217_.59.0599c21: 佛身一文住心論釋云。法身既爾。何況餘身文
T2217_.59.0599c22: 問。自證法門五十一心數九識心王等不同。
T2217_.59.0599c23: 何皆云二智印一＊耶。答。智所二印持一故。或與レ智
T2217_.59.0599c24: 相應故。信進慚等又云二智印一歟
T2217_.59.0599c25: 由此衆徳等者。此文有二二義一。一云既云二衆
T2217_.59.0599c26: 徳一却釋二前自證功徳主伴集會義一歟。二云
T2217_.59.0599c27: 案二經文一集會言專指一今經會座一故。所以約二
T2217_.59.0599c28: 佛陀義一成二衆會義一也。又此者目近之辭故。雜
T2217_.59.0599c29: 問答云。此内證境平等界中有下過二塵數心王
T2217_.59.0600a01: 心數上。是會集之義也。此一相平等四種法身
T2217_.59.0600a02: 遍二衆生趣一説法利益。此説聽處名爲二集會一
T2217_.59.0600a03: 耳文以二此文二節一證二前二義一耳。問。經文一
T2217_.59.0600a04: 切持金剛者皆悉集會者多人相望而成集
T2217_.59.0600a05: 會義一。何今約二一人具徳一云二一切集會一＊耶。
T2217_.59.0600a06: 答。若少分未等一法未滿等反釋二經一切文一。
T2217_.59.0600a07: 故知具二一切徳一。持金剛者一味到二實際一故
T2217_.59.0600a08: 云二皆悉集會一歟。或又經疏影略互顯也
T2217_.59.0600a09: 然以自在神力等者。疏第三云。然以二如來加
T2217_.59.0600a10: 持一故。從二佛菩提自證之徳一現二八葉中胎藏
T2217_.59.0600a11: 身一。從二金剛密印一現二第一重金剛手等諸内眷
T2217_.59.0600a12: 屬一。從二大悲萬行一現二第二重摩訶薩埵諸大眷
T2217_.59.0600a13: 屬一。從二普門方便一現二第三重一切衆生喜見隨
T2217_.59.0600a14: 類之身一。若以二輪王灌頂一方レ之則第三重如二
T2217_.59.0600a15: 萬國君長一第二重如二朝廷百揆一第一重如二宗
T2217_.59.0600a16: 枝内弼一中胎如二垂拱之君一。故華臺常智爲二大
T2217_.59.0600a17: 曼荼羅王一也文准二此文一。今加持尊特身者中
T2217_.59.0600a18: 胎藏身今經教主也。既云二然以如來加持故一。
T2217_.59.0600a19: 即中胎大日非レ云二加持身一＊耶。疏第六云二成
T2217_.59.0600a20: 佛外迹一是也。依レ之疏第四云。大日如來身紫
T2217_.59.0600a21: 磨金色被二絹縠衣一。此是首陀會天最成正
T2217_.59.0600a22: 覺之幖幟也。如來妙嚴之相法爾無減。非二造
T2217_.59.0600a23: 作所成一故。十住菩薩猶因レ承二佛神力一得レ見二
T2217_.59.0600a24: 加持身一。其於二常寂之體一如レ在二羅縠一取意　此
T2217_.59.0600a25: 文又大日如來首陀會天五淨
居天		　符同姿云二加
T2217_.59.0600a26: 持身一。今加持尊特身者今經教主云事不レ可二
T2217_.59.0600a27: 異求一矣。又般若僧正抄云。加持身者曼荼羅
T2217_.59.0600a28: 中胎尊○亦名二字門道具足佛一＊也。亦名二具
T2217_.59.0600a29: 身加持一也文故知。即從心王毘盧遮那者指二
T2217_.59.0600b01: 菩提自證徳一。法門眷屬者金剛密印大悲普
T2217_.59.0600b02: 門等也。所現中擧二第一重一顯二二三重眷屬一
T2217_.59.0600b03: 也。或又法門眷屬者但智印也。總即別名故。
T2217_.59.0600b04: 問。疏第五云。内心妙白蓮華者是實相自然
T2217_.59.0600b05: 智惠。蓮華葉是大悲方便也。其餘三重是
T2217_.59.0600b06: 從二此自證功徳一流出諸善知識一入二法界門一
T2217_.59.0600b07: 耳文如二此文一八葉云二大悲方便一三重倶云二自
T2217_.59.0600b08: 證功徳一。能現法門相違如何。答。自證法門
T2217_.59.0600b09: 立名隨レ宜通而言レ之。皆法門身。又自證功徳
T2217_.59.0600b10: 也。第三卷中臺八葉云二自證一約レ勝。第五三
T2217_.59.0600b11: 重云二自證一據二通門一也。故當卷下十九執金
T2217_.59.0600b12: 剛云二内證之徳一四大菩薩云二内證功徳一。即
T2217_.59.0600b13: 此意矣。又八葉云二大悲一者。配二因根究竟一時
T2217_.59.0600b14: 有二此義一故歟。疏第二十云。爲以二中臺一爲二菩
T2217_.59.0600b15: 提心一次八葉爲二大悲一外三院爲二方便一也文
T2217_.59.0600b16: 持大空戰具者。抄云。今此諸執金剛各從二一
T2217_.59.0600b17: 門内自證智一遍二一切所一破二諸無明障染一義
T2217_.59.0600b18: 名二戰具一。大空智即戰具名二大空戰具一。作二持
T2217_.59.0600b19: 業釋一。或執金剛者各隨二一門法界幖幟一謂。是
T2217_.59.0600b20: 杵等是大空之戰具。可レ作二依主釋一文私云。一
T2217_.59.0600b21: 一智印皆徹二a字本不生際一而一相一味
T2217_.59.0600b22: 故云二大空一。故云二一相一味到於實際一也。各
T2217_.59.0600b23: 有二斷惑功一故云二戰具一也。或又一一智印具二
T2217_.59.0600b24: 衆徳一而渉入猶如下虚空含二衆像一無礙上故云二
T2217_.59.0600b25: 大空一歟。即身義云法身同二虚空一而無礙。含二
T2217_.59.0600b26: 衆像一故曰二大空一文或又以二虚空無垢智印一
T2217_.59.0600b27: 所二印持一皆同二虚空無垢之相一無有二餘相一故
T2217_.59.0600b28: 云二大空一。虚空遊歩等准知之一。擧二初二三一顯
T2217_.59.0600b29: レ餘歟
T2217_.59.0600b30: 無明之煩惱者。或本無相之煩惱云云疏第二
T2217_.59.0600c01: 云。由有二無明一生二五根本煩惱一文准二此釋一五
T2217_.59.0600c02: 根本煩惱歟。今依主立レ名矣。又通二百六十
T2217_.59.0600c03: 心一。故下文云百六十隨煩惱文或云。煩惱無二
T2217_.59.0600c04: 相貎一而縛レ心。如三天帝五繋縛縛二修羅一。故
T2217_.59.0600c05: 云二無相一耳云云又十卷義釋云。無明堅執二一
T2217_.59.0600c06: 切煩惱一云云十四卷義釋云。無相堅執二一切
T2217_.59.0600c07: 煩惱一云云既云二一切煩惱一。可二五根本煩惱及
T2217_.59.0600c08: 百六十隨煩惱一歟
T2217_.59.0600c09: 大日經疏指心鈔卷第二終
T2217_.59.0600c10:   御本記云
T2217_.59.0600c11: 建治四年二月七日於醍醐寺中正院加點
T2217_.59.0600c12: 畢　金剛佛子頼瑜
T2217_.59.0600c13:
T2217_.59.0600c14:
T2217_.59.0600c15: 大日經疏指心鈔卷第三
T2217_.59.0600c16: 疏卷第一之三
T2217_.59.0600c17: 次明所住樓閣及師子座者。上法界宮是所
T2217_.59.0600c18: 依國城也。今樓閣即所住堂殿也。故教王
T2217_.59.0600c19: 經云。住二阿迦尼吒天王宮中大摩尼殿一文理
T2217_.59.0600c20: 趣經云。在二於欲界他化自在天王宮中大摩
T2217_.59.0600c21: 尼殿一文又今經第五云。即時諸佛國土地平
T2217_.59.0600c22: 如レ掌隨レ福所レ感宮室殿堂意生之座文准而
T2217_.59.0600c23: 可レ知矣
T2217_.59.0600c24: 信解者始從眞正發心等者。智證大師抄云。
T2217_.59.0600c25: 眞正發心指二凡夫位初發心之處一言レ爾也文
T2217_.59.0600c26: 義釋裏付云。義有二三番一。一博地凡夫初發
T2217_.59.0600c27: 心。二初住已上菩薩初發心。三究竟發心。若
T2217_.59.0600c28: 約二實義一眞名約二究竟一而今且依二＊博地一。言二眞
T2217_.59.0600c29: 正一者所發大心是眞是正不レ僞不レ邪故名二眞
T2217_.59.0600c30: 正一。發二此大心一位同二大覺一故名二眞正一。望レ前
T2217_.59.0601a01: 爲レ果望後爲レ因云云此等釋意指二薄地發心一
T2217_.59.0601a02: 也。疏第三攝受弟子一中釋有大信解文一出二
T2217_.59.0601a03: 已發菩提心未發菩提心二類一。未發心信解
T2217_.59.0601a04: 豈非二薄地一乎。又義初發心住云二眞正發心一
T2217_.59.0601a05: 歟。起信論釋二初住一云。一者直心。正念二眞
T2217_.59.0601a06: 如法一故文＊直心正念是眞正義故。故疏第九
T2217_.59.0601a07: 云。最初發心乃至四十二地階次不同文又
T2217_.59.0601a08: 義初地也。故疏第二云。從二淨菩提心一已上
T2217_.59.0601a09: 十住地皆是信解中行。唯如來名二究竟一切
T2217_.59.0601a10: 智地一文三義中第三義爲レ勝。十地云二信解行
T2217_.59.0601a11: 地一故。但第九釋既云二最初發心一顯レ非二初地
T2217_.59.0601a12: 眞正發心一也。何況薄地發心乎。問。若爾信
T2217_.59.0601a13: 解不レ通二果位一乎。答。有二二意一或通レ果。今經
T2217_.59.0601a14: 云二如來信解一云云又第五密印品云。諸如來
T2217_.59.0601a15: 印從如來信解生文又同卷祕密位品云。如
T2217_.59.0601a16: 來信解願力等文問。既云二於是中間一。何通二
T2217_.59.0601a17: 如來一乎。故經云。此四分之一度二於信解一文又
T2217_.59.0601a18: 疏第二文如二上引一。何。答。初眞正發心既信
T2217_.59.0601a19: 解。終佛果何不レ然乎。但於是中間者中間亦
T2217_.59.0601a20: 信解故云レ爾也。文點云三信解者初發心乃至二
T2217_.59.0601a21: 成佛一也。於二中間一通名二信解一也爲言　次經
T2217_.59.0601a22: 文者上上方便位度二因信解一故云レ爾。非三果
T2217_.59.0601a23: 無二信解一也。疏第九云。如來信解謂是何法。
T2217_.59.0601a24: 謂無貪等善根也文無貪善根豈因有果無。慈
T2217_.59.0601a25: 恩釋云。果位諸識與二二十一一相應文二十一中
有無貪故
T2217_.59.0601a26: 　或又四分之一者微細妄執。四分之一妄
T2217_.59.0601a27: 執果信解度レ之爲言　次第二釋者顯三因位唯
T2217_.59.0601a28: 信而非二究竟一。非三果位無二信解一也。又抄第
T2217_.59.0601a29: 九云。問。前云下初地乃至十地名二信解地一度二
T2217_.59.0601b01: 於信解一方成中如來上。何故此從二佛信解一出耶。
T2217_.59.0601b02: 答。前據二因稱一此言二果徳一。以前經云二如來信
T2217_.59.0601b03: 解遊戲神變一。豈因相＊耶文又云。局レ因也。
T2217_.59.0601b04: 信解行地經疏第二釋分明故。但如來信解
T2217_.59.0601b05: 文今疏云。毘盧舍那本行菩薩道時等文又
T2217_.59.0601b06: 密印品文疏第十四釋云。如來已證二平等法
T2217_.59.0601b07: 界一。以二神力加持一爲レ令下一切衆生皆悉得二信
T2217_.59.0601b08: 解一同入中一切智地上。當知從二佛信解一生也略抄
T2217_.59.0601b09: 既云下得二信解一入中一切智地上。非レ關レ因乎。疏第
T2217_.59.0601b10: 九釋者彼釋上文云。身見倶生之類即是垢
T2217_.59.0601b11: 也。今斷二是垢一竟即休息耶。未二休息一更有二勝
T2217_.59.0601b12: 法一。謂除二是垢一已當レ生二如來信解一此義如最
初解　文
T2217_.59.0601b13: 我見等是初劫所斷。然斷二此垢一而生二如來信
T2217_.59.0601b14: 解一。豈是佛果耶。但如來信解者從レ當立レ名
T2217_.59.0601b15: 歟。或因信解又佛智用故云レ爾歟。又此義如
T2217_.59.0601b16: 最初解者指二今文一也。於是中間者爲顯三果
T2217_.59.0601b17: 非二信解一。非レ簡二初地一歟
T2217_.59.0601b18: 梵云微吃哩抳多者。問。此梵名通二信解一乎。
T2217_.59.0601b19: 答。疏第三云。此信解。梵音阿毘目底。謂明
T2217_.59.0601b20: 見二是理一心無二疑慮一○下云二深信一者。此信梵
T2217_.59.0601b21: 音捨攞駄。是依レ事依レ人之信文或云。此文
T2217_.59.0601b22: 信解有二別梵名一故今梵名不レ通レ彼也。私一
T2217_.59.0601b23: 義云。遊戲神變同含二此梵名一。信解何不レ然。
T2217_.59.0601b24: 今文雖二信解梵一語梵語多含故顯レ有二餘義一
T2217_.59.0601b25: 歟。下文又示三信解有二多梵名一歟。例如三日有二
T2217_.59.0601b26: ＊毘盧遮那及阿儞地也梵名一耳
T2217_.59.0601b27: 從初發心以來者以來者向レ下以去向レ上。上
T2217_.59.0601b28: 上去去下下來來故。依レ之疏第三云。前七地
T2217_.59.0601b29: 以來無功用以去文無功用八地已上也。故
T2217_.59.0601c01: 知。今深種善根者地前生死所殖善根歟。經
T2217_.59.0601c02: 中信解擧二地上行體一遊戲神變示二地前利益一
T2217_.59.0601c03: 歟。若爾本行菩薩道者可レ通二四十二地一矣。
T2217_.59.0601c04: 約二行者修顯邊一云二本行等一。顯得以後是無二
T2217_.59.0601c05: 去來今一故三世常恒自性法身也。又准二下從
T2217_.59.0601c06: 初發心以來得精進大勢等釋一者初地上云二
T2217_.59.0601c07: 以來一也。若爾神變遊戲等又地上行也
T2217_.59.0601c08: 一體速疾力三昧者。疏第六云。謂入二此三昧一
T2217_.59.0601c09: 時則證知一切如來皆同一法界智體一於二一
T2217_.59.0601c10: 念中一能次第觀察無量世界微塵等諸三昧
T2217_.59.0601c11: 門一知下如レ是如レ是若干衆生於二種種三昧門
T2217_.59.0601c12: 中一應得二入道一○於二一一門一各得レ成就無量
T2217_.59.0601c13: 衆生一故名二一體速疾力三昧一也文以二前後釋一
T2217_.59.0601c14: 思レ之。今三昧通二因果位所入一也。今云二本行
T2217_.59.0601c15: 菩薩道一。下經文云時佛入於一切如來一體
T2217_.59.0601c16: 速疾力三昧文故三昧之體雖レ同行觀之相是
T2217_.59.0601c17: 殊。准二下佛三昧義一。今又證知無量知識皆
T2217_.59.0601c18: 同一法界體一供養故云二一體一於二一念中一遍
T2217_.59.0601c19: 行二自利利他諸度門一故云二速疾力一歟。此因
T2217_.59.0601c20: 位二利行。彼果後觀知之益也。當レ知普門一
T2217_.59.0601c21: 門三昧別。普門行者乘二一體速疾力三昧一至二
T2217_.59.0601c22: 大日位一也。故住心論云。大日所乘一體速疾
T2217_.59.0601c23: 神通寶輅文一門行者或入二大慈三昧一或住二
T2217_.59.0601c24: 普觀三昧一等也。此中供養有二事理一。供養法疏
T2217_.59.0601c25: 云。理者會レ理入證。是云二理供養一也。事者盡
T2217_.59.0601c26: レ心竭レ力營辨香花一供養佛海一。是＊言二事供
T2217_.59.0601c27: 養一也文具如二下辨一。諸度又通二事理一。謂用二六
T2217_.59.0601c28: 度印明一。是理六度也。備二六種微供一是事六度
T2217_.59.0601c29: 也。十波羅蜜萬行等准知矣。具如二五重結
T2217_.59.0602a01: 護雜問答等一耳
T2217_.59.0602a02: 問。於二一念中一如何滿二二利行一耶。答。檜尾
T2217_.59.0602a03: 口決云。此大悲弘誓。常途義約二外衆生一爲
T2217_.59.0602a04: レ言。今意約レ内爲レ言也。衆生者内心煩惱。
T2217_.59.0602a05: 清淨已隨二煩惱數一諸佛顯現。是名下約二内心一
T2217_.59.0602a06: 衆生誓願度上。約二他衆生一其自心諸煩惱下
T2217_.59.0602a07: 所レ有本覺如來依下我修二三密一力上悉顯現。如
T2217_.59.0602a08: レ是依レ熏二大悲種於諸衆生一彼外衆生亦速
T2217_.59.0602a09: 會レ縁成佛。若唯約レ外衆生界無盡。如何應二
T2217_.59.0602a10: 度竟一。大悲冥益寛矣。無レ有下一衆生依二我大
T2217_.59.0602a11: 悲觀力一不レ令中本覺佛顯現上也取意實夫三祇
T2217_.59.0602a12: 功徳促二半念一無邊衆生度二一座一三密妙行五
T2217_.59.0602a13: 部祕觀甚深者歟
T2217_.59.0602a14: 如來智寶等者。經第七云。淨菩提心如意寶
T2217_.59.0602a15: 滿二世出世勝希願一除疑究竟獲二三昧一自利
T2217_.59.0602a16: 利他因レ是生文此中智者經菩提心也。寶者
T2217_.59.0602a17: 經如意寶也。依二一體速疾力三昧一自利利
T2217_.59.0602a18: 他法具足故。云二除疑究竟獲三昧自利利他
T2217_.59.0602a19: 因是生一也
T2217_.59.0602a20: 於一切實報所生等者。大師吽字義云。此
T2217_.59.0602a21: 報者非二因縁酬答之報果一。相應相對故名曰
T2217_.59.0602a22: レ報也。此則理智相應故曰レ報。心境相對故曰
T2217_.59.0602a23: レ報也。法身智身相應無二故名レ報性相無
T2217_.59.0602a24: 礙渉入故曰レ報體用無二相應故曰レ報也文
T2217_.59.0602a25: 准此釋者。今經意理爲二能住一智爲二所住一故
T2217_.59.0602a26: 是理智相應義也。又樓閣是性莊嚴即相故
T2217_.59.0602a27: 是性相無礙義也。又第一寂滅是體加持神
T2217_.59.0602a28: 力即用故體用無二義也。故上文釋二住處一
T2217_.59.0602a29: 云。既從二遍一切處加持力一生即與二無相法
T2217_.59.0602b01: 身無二無別文依二如是等義一云レ報也。問。經
T2217_.59.0602b02: 云二信解所生一。疏云二本行菩薩道等一。此豈
T2217_.59.0602b03: 非二因縁酬答義一乎。依レ之經第五明二自性身
T2217_.59.0602b04: 土一云。無量菩薩隨レ福所感宮室殿堂意生
T2217_.59.0602b05: 之座文既云二隨福所感一明二修因感果云事一。又
T2217_.59.0602b06: 理智相應義何必不共説。彼天台釋云。境發
T2217_.59.0602b07: レ智爲レ報智冥レ境爲レ受文爾何。答。信解所生
T2217_.59.0602b08: 者且約二行者修顯邊一云レ爾。非二修因感果義一。
T2217_.59.0602b09: 次隨福所感者是又於二修顯法一寄二如常一作二
T2217_.59.0602b10: 此言一。非二實因縁相感一也。又天台釋者雖二理
T2217_.59.0602b11: 智相應一因分縁起理智而未レ及二性徳本具心
T2217_.59.0602b12: 境一故。又彼釋迦三身之理智此大日三身之
T2217_.59.0602b13: 依報故
T2217_.59.0602b14: 大樓閣寶王等者。密嚴院釋云。大樓閣寶王
T2217_.59.0602b15: 高無二中邊一。大樓閣者五大所成五輪率都
T2217_.59.0602b16: 婆也。＊率都婆名爲二高顯一。故高無二中邊一云文
T2217_.59.0602b17: 問。今此樓閣可レ有二法爾隨縁二義一乎。答。聲
T2217_.59.0602b18: 字義云。大日經曰。爾時世尊○住二於定中一
T2217_.59.0602b19: ○即時諸佛國土地平如レ掌○無量菩薩隨
T2217_.59.0602b20: 福所感宮室殿堂意生之座。如來信解願力
T2217_.59.0602b21: 所生法界幖幟大蓮華王出現如來法界性
T2217_.59.0602b22: 身一安住其中一。此文現顯何義一。謂有二二義一。一
T2217_.59.0602b23: 明二法佛法爾身土一。謂法界性身法界幖幟。二
T2217_.59.0602b24: 明二隨縁顯現一。謂菩薩隨福所感及如來信解
T2217_.59.0602b25: 願力所生故文准二今此文一云二信解生大樓閣一
T2217_.59.0602b26: 故。但是隨縁義歟。或又信解遊戲神變生同二
T2217_.59.0602b27: 下信解願力所生一故。隨縁義也。大樓閣寶王
T2217_.59.0602b28: 擬二下法界幖幟一故云二法界樓觀觀者家
屋義也		即是
T2217_.59.0602b29: 法爾義也。問。大師釋自性身土爲二法爾一三
T2217_.59.0602c01: 身身土爲二隨縁一也。故次下釋云二法身依正則
T2217_.59.0602c02: 法爾所成一。結レ上畢若謂報佛亦名大日尊故
T2217_.59.0602c03: 曰信解願力所生文若爾。何以二此文一成二自性
T2217_.59.0602c04: 土樓閣隨縁義一乎。答。本經文四段四身説
T2217_.59.0602c05: 別。所以時彼如來已下三身文故今文自性
T2217_.59.0602c06: 説文。其中隨縁何三身説文乎。故知。若謂
T2217_.59.0602c07: 報佛等者下文標句。非レ釋二上隨縁義一也。若
T2217_.59.0602c08: 謂應化若謂等流傍例分明故。但信解願力
T2217_.59.0602c09: 所生者下報身文中信解所生文先預合レ之。
T2217_.59.0602c10: 非レ指二上文一歟。況復四種身皆具二横竪二義。
T2217_.59.0602c11: 法爾隨縁互有レ所レ限乎。或又上文信解願力
T2217_.59.0602c12: 所生句含二二身隨縁一歟。故又引合報身一也
T2217_.59.0602c13: 下文無二願力二字一故。又具引二下文一何先抽引
T2217_.59.0602c14: レ之乎。或又文雜擧故雖レ屬二自性段一説二受用
T2217_.59.0602c15: 文故合二報身一歟。自性法爾三身隨縁影略
T2217_.59.0602c16: 互顯各具二二義一歟。又義樓閣幷莊嚴其體擧
T2217_.59.0602c17: 寂滅性法爾也。猶如二能嚴所嚴皆金剛一。依二加
T2217_.59.0602c18: 持力一以二諸徳一間飾成二樓閣一是隨縁也。猶如二
T2217_.59.0602c19: 能所嚴之相一。斯則法爾而隨縁。不生而生故。
T2217_.59.0602c20: 隨縁而法爾。生而不生故。故疏十六云。於二
T2217_.59.0602c21: 無相中一而現二有相一。雖二復有相一而從二因縁一
T2217_.59.0602c22: 生即不生義文
T2217_.59.0602c23: 樓觀莊嚴之相者。疏第十六云。雜色者非二
T2217_.59.0602c24: 但五方之色一更有二種種雜色一也。雜色幡其相
T2217_.59.0602c25: 長而在二門標之上一。○標上又懸二白拂寶鐸一以
T2217_.59.0602c26: 爲二莊嚴一。前是綵幡幡有二寶鐸及幡拂之類一。幷
T2217_.59.0602c27: 懸寶幡一而間錯之一也○從二第一無相之法一
T2217_.59.0602c28: 而出生如レ是大悲藏生之相一普現一色身種
T2217_.59.0602c29: 種方便説二無量法一。是雜色義也文
T2217_.59.0603a01: 然此第一寂滅之相等者。疏十六云。佛住二畢
T2217_.59.0603a02: 竟無相寂滅之法一。以二大悲一故住二於三昧一令下
T2217_.59.0603a03: 一切大會無量衆生一得レ見中此大悲胎藏漫
T2217_.59.0603a04: 荼羅莊嚴大會微妙之法上○而令乙衆生各隨二
T2217_.59.0603a05: 本縁一見二種種色一聞二種種聲一獲二種種法一各隨二
T2217_.59.0603a06: 心器一如レ法修行上。有二如レ此大因縁一故文私云。
T2217_.59.0603a07: 第一寂滅幷無相寂滅是自證位也。以如來
T2217_.59.0603a08: 加持等者以二大悲一住二三昧一義也。今經説會
T2217_.59.0603a09: 樓閣生起也。法門表像者＊漫荼羅莊嚴微妙
T2217_.59.0603a10: 之法。鑒二未來衆生心器一故有二如レ此相一。若
T2217_.59.0603a11: 彼未來衆生一可二見聞觸知一金剛手等流傳令二
T2217_.59.0603a12: 如法修行一入二法界一故云二有大因縁一也。既云二
T2217_.59.0603a13: 可見聞等一可字起盡約二未來機一耳。見聞觸知
T2217_.59.0603a14: 者。獲種種法者觸知歟。起信論云。見聞覺
T2217_.59.0603a15: 知文智論十四云。問曰。何故三識所知合爲
T2217_.59.0603a16: レ一三識所知別爲レ三。眼名爲レ見耳爲レ聞意
T2217_.59.0603a17: 知名爲レ識鼻舌身識名爲レ覺　答曰。是三識
T2217_.59.0603a18: 助道法多故。是故別説。餘三識不レ爾。是故合
T2217_.59.0603a19: 説文
T2217_.59.0603a20: 如善財童子等者。抄云。華嚴云。爾時善財
T2217_.59.0603a21: 童子而白二彌勒一言。唯願大聖開二樓閣門一令二
T2217_.59.0603a22: 我得入。時彌勒前詣二樓閣一彈指出レ聲其門
T2217_.59.0603a23: 即開令二善財入一。善財心喜入已還閉。見二其樓
T2217_.59.0603a24: 閣一廣博無量同二於虚空一。乃至善財於二一處
T2217_.59.0603a25: 中一見二一切處一一切諸處悉如レ是。乃至爾時
T2217_.59.0603a26: 彌勒即攝二神力一入二樓閣中一彈指作レ聲告二善
T2217_.59.0603a27: 財一言。善男子縁起法性如レ是。此是菩薩知二
T2217_.59.0603a28: 諸法一智因縁聚集所現之相。如レ是自性如レ幻
T2217_.59.0603a29: 如二夢等一。疏主今取二此文意一者。若眞言行者
T2217_.59.0603b01: 見聞觸知此境界一時即同下善財入二彌勒閣
T2217_.59.0603b02: 中一於二一處中一見二一切處一一切處中悉如レ是
T2217_.59.0603b03: 見上。即觀二十縁生句一與二花嚴宗一不二相異一也文
T2217_.59.0603b04: 疏下釋云。今此宗直以二淨菩提心一爲レ門。若
T2217_.59.0603b05: 入二此門一即是初入二一切如來境界一。譬如下彌
T2217_.59.0603b06: 勒開二樓閣一内二善財童子一是中具見二無量不
T2217_.59.0603b07: 思儀事一難二以言宣一但入者自知上耳文抄意
T2217_.59.0603b08: 以二彼經菩薩知レ法智及境自性如レ幻等義一
T2217_.59.0603b09: 同二今經十縁生句觀一。准二下釋一者未二必然一。此
T2217_.59.0603b10: 樓閣棟梁椽柱及莊嚴相皆法門表儀故。即
T2217_.59.0603b11: 以レ此爲レ門入二一切法界門一類下善財入二樓閣一
T2217_.59.0603b12: 而一處中見中一切處上矣
T2217_.59.0603b13: 上説金剛法界宮等者。上經文説二住處一云二如
T2217_.59.0603b14: 來加持一故云二即是如來身一。次明二樓閣一云二如
T2217_.59.0603b15: 來信解一故云二亦是如來身一也。又例三上宮及
T2217_.59.0603b16: 閣云二如來身一而成二師子座亦菩薩身義故
T2217_.59.0603b17: 云二亦爾一歟。問。宮閣是如來加持力信解力
T2217_.59.0603b18: 所生。何即云二如來身一＊耶。答。如來加持身
T2217_.59.0603b19: 即宮故。次文如來是從二信解一生閣也爲言又
T2217_.59.0603b20: 義如來身者釋家詞也。意云。經説二宮及閣即
T2217_.59.0603b21: 是如來三昧耶身一也。今座亦三摩耶身也爲言
T2217_.59.0603b22: 乃至第十一地者。義釋十四卷本乃至如來
T2217_.59.0603b23: 地云云
T2217_.59.0603b24: 釋論云譬如等者。智論第七云。問曰。何以
T2217_.59.0603b25: 名二師子坐一。爲二佛化師子一。爲二實師子來一。爲三金
T2217_.59.0603b26: 銀木石作二師子一。又師子非二善獸一故佛所レ不
T2217_.59.0603b27: レ須。亦無二因縁一故不レ應レ來。答曰。是號名二佛
T2217_.59.0603b28: 子一非二實師子一也。佛爲二人中師子一。佛所座處
T2217_.59.0603b29: 名二師子座一。一切座處若床若地皆名二師子座一。
T2217_.59.0603c01: 譬如三今國王座處名二師子坐一○又如三師子四
T2217_.59.0603c02: 足獸中獨歩無畏能伏二一切一佛亦如レ是。於二
T2217_.59.0603c03: 九十六種外道中一一切降伏無畏故名二人師
T2217_.59.0603c04: 子一文
T2217_.59.0603c05: 九十六種外道者。抄云。謂西方外道九十五
T2217_.59.0603c06: 種。若兼二佛法一成二九十六種一。謂佛法中有レ人。
T2217_.59.0603c07: 雖レ披二經典一不レ達二聖旨一心行二理外一。亦名二外
T2217_.59.0603c08: 道一文私云。佛教中有人者。犢子部歟。彼宗立二
T2217_.59.0603c09: 非即非離我一故屬二外道一矣。天台弘決云。故
T2217_.59.0603c10: 大論二十五云。九十六外道中實者是佛。今
T2217_.59.0603c11: 文但云二九十五一者論二邪道一故文
T2217_.59.0603c12: 勇健菩提心者。疏第三云。住勇健菩提心者。
T2217_.59.0603c13: 勇健是雄猛無二怯弱義一。所三以須二此心一者。
T2217_.59.0603c14: 以下眞言行者未レ見二眞諦一以來當有二違順境
T2217_.59.0603c15: 界一○爾時安心不動無有二退屈一。依二於法教一
T2217_.59.0603c16: 而淨除之上文又云。＊毘盧遮那金翅鳥王俯
T2217_.59.0603c17: 觀二法界大海一如レ觀二明鏡一奮二止觀翅一搏一天
T2217_.59.0603c18: 人龍一。乃是勇健菩提心也文
T2217_.59.0603c19: 若作淺略釋等者。雜問答云。此有二深祕淺略
T2217_.59.0603c20: 二義一。淺略意即以二菩薩身爲二師子座一。深祕
T2217_.59.0603c21: 以二菩薩心一爲二師子座一。菩薩深敬レ法故以レ身
T2217_.59.0603c22: 荷戴佛師子座一。所以菩薩身爲レ座也眞言門
T2217_.59.0603c23: 菩薩初發意來勇健精進無レ有二怯弱一。住二此大
T2217_.59.0603c24: 勢心一獲得佛菩提一。所以云レ心爲レ座。問。以
T2217_.59.0603c25: レ心爲レ座之義云何。答。菩薩次第初地爲二第
T2217_.59.0603c26: 二地基一乃至第十地爲二第十一地基一。此菩薩
T2217_.59.0603c27: 行爲二佛果本一故菩薩心爲二如來座一取意私云。
T2217_.59.0603c28: 此釋意擧下菩提心譬二師子一之釋上成二心爲レ座
T2217_.59.0603c29: 義一重引二上十地行爲座釋一成二上義一矣。故知
T2217_.59.0604a01: 菩提心爲二師子一即爲レ座也。師子即座故作二
T2217_.59.0604a02: 持業釋一。當レ知今淺略釋對二上二節文一也。今
T2217_.59.0604a03: 此宗明義下上雖レ釋二菩薩行爲座未レ聞二師
T2217_.59.0604a04: 子義一。故重釋成二師子即座義一也。問。智論釋
T2217_.59.0604a05: 淺深中屬二何文一乎。答。座義對二上文一師子義
T2217_.59.0604a06: 待二下文一。此釋師子之座故爲二淺略一。若爾何今
T2217_.59.0604a07: 更作二淺略釋一乎。謂。智論雖レ作二師子座依主
T2217_.59.0604a08: 釋邊淺略一未レ明二身爲レ座淺略一之故。又今宗
T2217_.59.0604a09: 下一節却雖レ成二上座即師子義一兼又對二智度
T2217_.59.0604a10: 師子文一成二深祕一也。故問答云。問。何故菩
T2217_.59.0604a11: 薩行及佛身喩二師子一＊耶。答。釋論云。如下
T2217_.59.0604a12: 師子王於二衆獸中一獨歩無畏上佛亦如レ是。一
T2217_.59.0604a13: 切降伏以二無畏一故名二人中師子一。又菩薩勇
T2217_.59.0604a14: 猛大勢之行猶如二師子一故取意當レ知前後兩
T2217_.59.0604a15: 節座義淺深中間二文師子淺深也。問。經
T2217_.59.0604a16: 中但身爲レ座。何今釋二心爲レ座義一乎。答。擧
T2217_.59.0604a17: レ身顯レ心歟。心依レ身而住故。或兩部配二身心一
T2217_.59.0604a18: 時胎藏三密倶云二身密一歟。故大師釋二經身祕
T2217_.59.0604a19: 密文一云二法佛三密一文或身字亦名二心體一歟。
T2217_.59.0604a20: 例如下云二實相智身一又倶舍云中六識身上耳。大
T2217_.59.0604a21: 疏抄云。師子座者是菩薩身也。意以爲。菩薩
T2217_.59.0604a22: 修二萬行一滿足地＊波羅蜜一故。當レ知後地即
T2217_.59.0604a23: 以二前地一爲レ基。故云如來以二菩薩身一爲二師子
T2217_.59.0604a24: 座一云云亦如三師子王人所座故云二師子座一也。
T2217_.59.0604a25: 智度論意也。又云。諸菩薩深心敬レ法乃至以
T2217_.59.0604a26: レ身荷戴佛師子座一故菩薩之身爲二師子座一
T2217_.59.0604a27: 也。三義畢文此又爲二三義一。菩提心爲二師子一文
T2217_.59.0604a28: 屬二初釋一歟。與二大師問答一同歟。智證大師記
T2217_.59.0604a29: 云。然淺略釋應レ云下必有二師子一戴座。今所二請
T2217_.59.0604b01: 來一金剛界＊毘盧遮那座下所レ畫者是也。深
T2217_.59.0604b02: 祕釋示二如來無畏法門一略抄此釋異レ疏歟。或
T2217_.59.0604b03: 無畏法門者菩提心有二大勢力一故云レ爾歟
T2217_.59.0604b04: 以身荷戴佛師子座者。若如二古點一。菩薩身
T2217_.59.0604b05: 荷戴八師子座一歟。若爾菩薩身可レ云二師子
T2217_.59.0604b06: 座之座一歟。又文點云。以下身荷戴佛師子一之
T2217_.59.0604b07: 座上之故云云師子者指レ佛也
T2217_.59.0604b08: 問曰佛所説經等者。抄云。此問意云下佛所説
T2217_.59.0604b09: 經即應三直宣二正宗一何須三先明二住處及眷屬一
T2217_.59.0604b10: 耶上文
T2217_.59.0604b11: 答曰譬如國王等者。抄云。謂佛設レ教必不二徒
T2217_.59.0604b12: 然一。若不三先明二住處一眷屬何存。若不三次辨二眷
T2217_.59.0604b13: 屬一當根則闕故。五種成就闕レ一不可。是故
T2217_.59.0604b14: 次第須レ如レ是也文當根者當機衆歟。此釋意
T2217_.59.0604b15: 教主是他受。應化故。h@rda抄云。疏一云。譬
T2217_.59.0604b16: 如下國王若有二政令一乃至倍復生レ信故上文外朝
T2217_.59.0604b17: 者説法處也。教命者所説法也。大臣時史
T2217_.59.0604b18: 者同聞衆也。聞者生信布教利益也。此中無二
T2217_.59.0604b19: 外民一無二當機一之意也。故慈覺教王經疏一云。
T2217_.59.0604b20: 問。諸佛説法必爲二利他一。今與二内證眷屬一説
T2217_.59.0604b21: 法。有二何利益一　答。是即自受法樂。如下轉
T2217_.59.0604b22: 輪聖王與二自眷屬一受二大快樂一非中是國内萬
T2217_.59.0604b23: 民所知上故文此意本地身説二内證一義也。故彼
T2217_.59.0604b24: 抄上文云。本有法身説二内證一時有二隨自隨他
T2217_.59.0604b25: 之二説一。隨自意之邊唯有二自性所成眷屬一。隨
T2217_.59.0604b26: 他意之邊專有二實行當機之人一。於二此二義一各
T2217_.59.0604b27: 有二文證一。隨自意説無二當機一説文。瑜祇經云。
T2217_.59.0604b28: 諸地菩薩倶不二覺知一文此菩薩有二顯教菩薩
T2217_.59.0604b29: 眞言未究竟菩薩一。疏一云。譬如二國王○如上
T2217_.59.0604c01: 引隨他意説有二當機一之説云。疏一云。然此諸
T2217_.59.0604c02: 解脱門所現乃至實行諸菩薩故文此意今經
T2217_.59.0604c03: 本有法身隨自意説也。私云。今譬説意國王
T2217_.59.0604c04: ＊毘盧舍那本地身言斷心滅自證位也。若有
T2217_.59.0604c05: 政令者三密教令也。出居外朝者異朝云外朝歟
又於當朝出政
T2217_.59.0604c06: 斷處云
爾歟		　住二加持三昧一加持身也。疏第三云從佛
菩提自證之徳
T2217_.59.0604c07: 現八葉中胎藏身云云。大疏抄云。加
持身者曼荼羅中＊胎尊也		　制斷刑賞是
T2217_.59.0604c08: 説法斷疑斷惑證理也刑刑罸斷惑也。
賞勸賞證理也		時史着
T2217_.59.0604c09: 記者經家云二時史一結集書記云二着記一。某時
T2217_.59.0604c10: 王以下五成就相也。時王處臣＊如レ是教命
T2217_.59.0604c11: 信是也。境内信伏等者傳法者擧二五句等一流
T2217_.59.0604c12: 布閻浮一令二未來衆生一生レ信也。合説中法王
T2217_.59.0604c13: 亦爾者合二譬如國王出居外朝一也。將説大法
T2217_.59.0604c14: 合二若有政令制斷刑賞一。必於大眷屬乃至證明
T2217_.59.0604c15: 者擬二譬中五成就一也。令作證明是影向衆意
T2217_.59.0604c16: 歟。聞者生信已下合二境内信伏等一。是則指二未
T2217_.59.0604c17: 來流通得益之人一。非二今經同聞衆一也。問。
T2217_.59.0604c18: 云二法王亦爾一指二國王一。非レ合二當經教主一乎。
T2217_.59.0604c19: 故疏釋二教主一云二本地法身一。何。答。譬説出
T2217_.59.0604c20: 居外朝今經説會也。若爾可二加持身一。其證如二
T2217_.59.0604c21: 上出一矣又疏第十四祕密＊漫
荼羅品		云。如下師子王
T2217_.59.0604c22: 在二深窟中一安住不動有時出レ穴頻申奮動。即
T2217_.59.0604c23: 是其身本不動今則離二其常處一而動上故也。佛
T2217_.59.0604c24: 亦如レ是。安住如レ是甚深密藏之中一。若非二
T2217_.59.0604c25: 如來加持神力一則微妙寂絶不レ可レ得二示現一文
T2217_.59.0604c26: 今此釋譬雖レ異意是同。師子在二深窟一如三國
T2217_.59.0604c27: 王在帳内一。有時出レ窟如レ出居外朝一也。然佛
T2217_.59.0604c28: 亦如レ是合説通二在窟出窟一也。合二加持神力
T2217_.59.0604c29: 及微妙寂絶義一故今又可レ爾也。頻申奮動是
T2217_.59.0605a01: 今將説大法意也。故當卷別序釋云。如下師子
T2217_.59.0605a02: 將欲二震吼一必先奮迅其身一呈現材力一然後
T2217_.59.0605a03: 發聲。如來亦爾。將欲三必定師子＊吼宣説一
T2217_.59.0605a04: 切智門一故先奮迅示現無盡莊嚴藏一也文凡
T2217_.59.0605a05: 今經三十一品皆雖二自受法樂説一悉加持身
T2217_.59.0605a06: 所説也非受用等加持身。四身倶有本地加
持故自性身化他也。被未來機故		　疏十四
T2217_.59.0605a07: 云。凡有二所説一皆是如來加持神力則不レ可二
T2217_.59.0605a08: 表示一。故名二神力加持字輪品一也。餘一切品皆
T2217_.59.0605a09: 如レ是釋レ之文
T2217_.59.0605a10: 故先列衆也者。或本衆下有二及處二字一。或本
T2217_.59.0605a11: 唯有二處一字一矣。問既問二衆及處一。結文亦可
T2217_.59.0605a12: レ有レ處歟。或今釋レ衆文故唯可限レ衆也
T2217_.59.0605a13: 虚空無垢等者先徳祕釋云密藏院　初六就二
T2217_.59.0605a14: a字之五轉一差別。次五歴二因分住心一施設。
T2217_.59.0605a15: 後八偏寄二祕密莊嚴一判義。初六中亦爲レ二。
T2217_.59.0605a16: 初五別顯二五轉不同。後一總歸二不二實際一○
T2217_.59.0605a17: 虚空無垢執金剛者即是菩提心體。如二最初
T2217_.59.0605a18: a字一當二開佛知見一。執者二執謂人執法執也。
T2217_.59.0605a19: 愚童凡夫二執恒有。二乘之人雖レ斷一人執二
T2217_.59.0605a20: 未斷二法執一爲中於二人執一畢竟淨上。法執未斷之
T2217_.59.0605a21: 位人空未レ淨故也。菩薩之人分斷非レ全。所
T2217_.59.0605a22: 以有二位位階級一。諍者權佛究竟之諍也。戲論
T2217_.59.0605a23: 者眞言自乘之障妄執也文私云。愚童凡夫者
T2217_.59.0605a24: 世間三心也。二乘者四五心也。菩薩六七心
T2217_.59.0605a25: 也。權佛八九心也。眞言第十心也。問。今
T2217_.59.0605a26: 此菩提心本有修生中何心＊耶。答。准二離一
T2217_.59.0605a27: 切執諍戲論等文一可二修生一歟。故下文云。業
T2217_.59.0605a28: 壽種子皆悉焚滅得レ至二虚空無垢大菩提心一
T2217_.59.0605a29: 文又第二云。初地菩薩得レ至二虚空無垢菩提
T2217_.59.0605b01: 心一文第三云。於二二種扼縛一得二蘇息處一。即是
T2217_.59.0605b02: 眞言行者虚空無垢菩提心也文又當卷下云。
T2217_.59.0605b03: 觀二自心一故即時人法戲論淨若二虚空一文金界
T2217_.59.0605b04: 儀軌釋二修菩提心一云。我見二自心一清淨如二滿
T2217_.59.0605b05: 月一離二諸煩惱垢能執所執等一文今文同レ之。又
T2217_.59.0605b06: 下釋二無垢執金剛一云。即是離二一切障一菩提
T2217_.59.0605b07: 心也。則知初質尚與二微垢一共住。初質者金
T2217_.59.0605b08: 剛也。又儀軌釋二通達心一云。觀レ心如三月輪若
T2217_.59.0605b09: 在二輕霧中一文又祕釋云。初二是菩提爲レ因也。
T2217_.59.0605b10: 中分二本有修成一文依二此等釋一唯本有也。但離
T2217_.59.0605b11: 障文雖レ同二儀軌一本淨新淨別故又義通二二
T2217_.59.0605b12: 義一。五轉中因句故猶如二金薩通二本有修生一矣
T2217_.59.0605b13: 離一切障是明二新淨邊無垢無染是説二本淨
T2217_.59.0605b14: 義一故。問。此菩提心有二東因中因二義一乎。
T2217_.59.0605b15: 答。若東若中皆a字爲レ因故倶存歟。中約二本
T2217_.59.0605b16: 有因一東約二修生因一歟。東因亦行義此意歟。
T2217_.59.0605b17: 或又東中同通二本修一歟。第八識第九識菩提
T2217_.59.0605b18: 心可レ通二本修一故。故知今五轉五a義全二意
T2217_.59.0605b19: 矣
T2217_.59.0605b20: 如淨虚空等者。抄云。如三淨虚空體離二一切障
T2217_.59.0605b21: 翳垢染一無二能取一也及離二一切分別一無二所取一
T2217_.59.0605b22: 也。若於二虚空體上一見レ有二障染一名爲二執諍一。若
T2217_.59.0605b23: 於二虚空上一分別是淨是垢一即名二戲論一。虚空
T2217_.59.0605b24: 不レ爾故能遠離也。淨菩提心亦復如レ是。法合
T2217_.59.0605b25: 易レ知文私云。能取所取者可レ通二依他能取所
T2217_.59.0605b26: 取遍計能取所取一歟。染分依他是可斷法故
T2217_.59.0605b27: 依他見相二分如レ次能所取也。於二此依他見
T2217_.59.0605b28: 相一執二實能所取一是遍計能所取也。是體用都
T2217_.59.0605b29: 無故又所離也。又准二先徳義一以二虚空一喩二菩
T2217_.59.0605c01: 提心一以レ無二障翳等一類二離執諍一等也。障翳比
T2217_.59.0605c02: レ執。二乘菩薩所斷異故。垢染類レ諍。天台華
T2217_.59.0605c03: 嚴所離別故。分別譬二戲論一。妄執又名二分別一
T2217_.59.0605c04: 故。准二此文一者虚空無垢稱約レ喩矣
T2217_.59.0605c05: 復次虚空遊歩等者。祕釋意云。是菩提行也。
T2217_.59.0605c06: 如二第二a字一當二示佛知見一。此中以二三義一釋二
T2217_.59.0605c07: 遊歩一也。不レ住著已得之法一故云二不住一。能進
T2217_.59.0605c08: 趣未得之行一故云二勝進一。起二自利利他之大
T2217_.59.0605c09: 用一故云二神變一也。都無所住進修萬行起大神
T2217_.59.0605c10: 通之三句如レ次釋成三義一也。又不住者表二
T2217_.59.0605c11: 蓮華部一。本來之理在纒出纒常離二住著一。如三
T2217_.59.0605c12: 彼蓮華在泥出泥離二垢染一矣。勝進者表二金剛
T2217_.59.0605c13: 部一。本有之智有二斷＊惑之能一如三彼金剛有二摧
T2217_.59.0605c14: 破之徳一。斷惑必有二勝進一也。神變表二佛部一。如
T2217_.59.0605c15: 上理智凡位未レ顯覺道圓滿即名爲レ佛。當二此
T2217_.59.0605c16: 之時一具足無盡神變一故名二佛部一也。又三義
T2217_.59.0605c17: 如レ次因根究竟三句也。本有菩提心無二住著一
T2217_.59.0605c18: 故。菩提薩埵進修萬行一無レ離二大悲一故。三
T2217_.59.0605c19: 覺圓滿到一究竟地一必以二神通方便一起二化用一
T2217_.59.0605c20: 故。今執金剛是五轉中偏當二行義一。三句中唯
T2217_.59.0605c21: 根句也。而分二別三句三部等一。是本具一切互
T2217_.59.0605c22: 相交渉如二因陀羅網一。所以理理無邊智智
T2217_.59.0605c23: 無數法界法門不レ可二定執一矣。問。第三以後
T2217_.59.0605c24: 標二其數。何今云二復次一＊耶。答。或云。第二金
T2217_.59.0605c25: 剛具二因行二義一。謂望二本有菩提心一是發二歸
T2217_.59.0605c26: 本心一故屬レ行。於二修生一初發心故爲二種子一。東
T2217_.59.0605c27: 行亦因。可レ思レ之。若約二修生菩提心邊一有二菩
T2217_.59.0605c28: 提心義一故不レ云二第二一云二復次一合二多義一也。
T2217_.59.0605c29: 私云。祕釋中准三三義配二三句一。此中因行果
T2217_.59.0606a01: 合説故但云第二一唯是行闕二因義一。故云二復
T2217_.59.0606a02: 次一兼二因義一矣。或云。准二無住義一虚空有二不住
T2217_.59.0606a03: 能一故知虚空即遊歩義也。小田原義云。菩提
T2217_.59.0606a04: 心起レ行喩二虚空遊歩一也云云私云。菩提心起二
T2217_.59.0606a05: 勝進行一如二虚空即遊歩一。若虚空爲二所遊履一
T2217_.59.0606a06: 者可レ云二遊歩虚空一矣
T2217_.59.0606a07: 復次虚空無垢等者。抄云。阿字門種子虚空
T2217_.59.0606a08: 無垢。修無住行是遊歩金剛取意或云。此文
T2217_.59.0606a09: 重顯三上虚空無垢生二起發行金剛一。但初只
T2217_.59.0606a10: 云二菩提心體性無垢一未レ談レ有レ行。今阿字門
T2217_.59.0606a11: 種修二無住行一云云此義意初二釋顯二因行體一
T2217_.59.0606a12: 今復次示二二種生起一矣。故知通二二種一復次
T2217_.59.0606a13: 也。故初標不レ置二牒言一矣。或云。初釋體用義
T2217_.59.0606a14: 今釋種芽義也。私云。於二此文一可レ讀二亂達一。虚
T2217_.59.0606a15: 空無垢正釋復次也。第二遊歩云二復次一而不
T2217_.59.0606a16: レ云二第二一示レ有二亂達一歟。所謂正釋約二本有菩
T2217_.59.0606a17: 提心一。復次據二修生菩提心一。二種中正起行一
T2217_.59.0606a18: 是修生故云レ發也。即取二能發心一而非レ取二所
T2217_.59.0606a19: 發行一也。或又修生菩提心望二本有菩提心一
T2217_.59.0606a20: 且屬二第二行一歟。故爲二遊歩復次一矣。或又正
T2217_.59.0606a21: 釋約二三句義一故云二即是菩提心體一。復次據二
T2217_.59.0606a22: 五轉義一故云二即a字門一矣
T2217_.59.0606a23: 第三虚空生執等者。祕釋云。當二第三a@m字悟
T2217_.59.0606a24: 佛知見一文私云。大空生是同二a@m字大空點義一
T2217_.59.0606a25: 故又成二菩提義一。以二四不生一觀レ之無二所起無二
T2217_.59.0606a26: 起處一。大空生故也。悟佛知見者又此意矣。佛
T2217_.59.0606a27: 知見即佛菩提義。悟是證義。即菩提義也。萌
T2217_.59.0606a28: 芽已生者第二遊歩也。念念滋長者長芽今
T2217_.59.0606a29: 金剛也。以無所得方便等者以二無所得方便一
T2217_.59.0606b01: 合二上四大虚空一虚空不礙又増上縁
也或能作因也		　是一切智
T2217_.59.0606b02: 門五義也。以二萬行一合二上念念滋長等一。意云。
T2217_.59.0606b03: 以二無所得方便一爲レ縁而生二萬行一云二眞實生一。
T2217_.59.0606b04: 又名二大空生一也爲言故下云。隨下行者以二無住
T2217_.59.0606b05: 心一所修萬行上即由二大悲一地界所二執持一故乃
T2217_.59.0606b06: 至大悲虚空不二障礙一故爾時無量度門任運
T2217_.59.0606b07: 開發由如二芽莖枝葉次第莊嚴一文故知智門
T2217_.59.0606b08: 五義爲レ縁所レ修萬行爲二所生一歟。或本方便
T2217_.59.0606b09: 上有二爲字一。故知萬行亦縁也。無得合二虚空一
T2217_.59.0606b10: 萬行合二四大一歟。謂萬行爲レ縁生二菩提芽一云二
T2217_.59.0606b11: 大空生一也。疏下云。平等種子生二法性芽一即
T2217_.59.0606b12: 是大空生也取意或萬行展轉爲二縁及生一故
T2217_.59.0606b13: 云二萬行爲縁一歟。依二密抄意一者。已上三種
T2217_.59.0606b14: 金剛者如レ次因根究竟三句矣。又依二祕釋意一。
T2217_.59.0606b15: 第三虚空生是大悲句攝也。故釋云。就二上來
T2217_.59.0606b16: 六種金剛一或以二三句一次第配屬。所謂初二是
T2217_.59.0606b17: 菩提爲因也。中分二本有修生二門一。次二者
T2217_.59.0606b18: 大悲爲根。此中亦異二萬行大悲一。後二是方便
T2217_.59.0606b19: 究竟。於二此隨順衆生隨順菩提二種方便文
T2217_.59.0606b20: 若依二祕釋一今本爲レ勝。大空生即萬行故。或
T2217_.59.0606b21: 祕釋依二或本一歟。亦於二今本一可レ讀下文點無得
T2217_.59.0606b22: 方便萬行爲縁云云問。以二五轉義一案レ之。抄
T2217_.59.0606b23: 有下三句不レ盡二五轉一之過上。祕釋似二證還爲行。
T2217_.59.0606b24: 如何。答。祕釋以二五句一配二五轉一合二六句一
T2217_.59.0606b25: 爲二三句一。義門是異。勿レ成二行證相違難一。抄又
T2217_.59.0606b26: 於二今文一不レ見二五a義一。何付レ過乎。若五轉
T2217_.59.0606b27: 三句相攝則初二轉即初二句後三轉是究竟
T2217_.59.0606b28: 句歟。住心論九云。此ha字有二十二轉一除二中
T2217_.59.0606b29: 七字一菩提因行證入究竟。中間則大悲句攝
T2217_.59.0606c01: 略抄此意中間七字攝二第二行一云二大悲句一歟。
T2217_.59.0606c02: 問。五轉時第二爲レ行。三句時何屬レ因乎。
T2217_.59.0606c03: 答。於二遊歩有二三義一中。第一因義故云二淨
T2217_.59.0606c04: 菩提心都無所住一。後二行義。故云二進修萬行
T2217_.59.0606c05: 等一。仍今遊歩合二因行一義。故無レ違矣。問。復
T2217_.59.0606c06: 次釋中修無住行文無住即非レ行乎。答。無
T2217_.59.0606c07: 住義通二五轉一故。故上文結二五轉一云。皆以二無
T2217_.59.0606c08: 所住一而住二其心文若爾隨レ宜歟。或又下文
T2217_.59.0606c09: 修生菩提心有二亦因亦行義一故云行。非二所
T2217_.59.0606c10: 發根芽行一歟。種殖方便是今無住行也。根中
T2217_.59.0606c11: 萬行大悲者。第三云二萬行爲縁一第四云二大悲
T2217_.59.0606c12: 曼荼一故。究竟中二義俯應群機是隨順衆生
T2217_.59.0606c13: 義入如實智即隨順菩提義也。私云。三虚空
T2217_.59.0606c14: 異者第一約二無垢義一第二依二不住義一虚空即
遊歩也
T2217_.59.0606c15: 第三取二無礙義一也。三種倶從レ喩立レ名耳
T2217_.59.0606c16: 第四被雜色衣等者。疏第十云。雜色衣即是
T2217_.59.0606c17: 種種萬徳莊嚴法門。若人能證二此空三昧一
T2217_.59.0606c18: 即能萬徳莊嚴其身一如三淨虚空明覩二顯色一
T2217_.59.0606c19: 也文祕釋云。當二第四a@h字入佛知見一也文私
T2217_.59.0606c20: 云。被雜色衣者。表二寂滅智身之上萬徳挍
T2217_.59.0606c21: 飾一。是大涅槃具徳義也。萠芽増長是第三智
T2217_.59.0606c22: 印第四來由也。莖葉花實四表二有餘無餘等
T2217_.59.0606c23: 四種涅槃及常樂等四徳一也。即第四智印也。
T2217_.59.0606c24: 四涅槃四徳非レ一故云二萬徳開敷一又云二具種
T2217_.59.0606c25: 種色一也。問。開敷華王佛是南方佛五轉中
T2217_.59.0606c26: 行。何配二涅槃一乎。答。彼華開敷故表レ行。此
T2217_.59.0606c27: 華實滋繁萬徳開敷故顯二果徳一。所以有レ異。又
T2217_.59.0606c28: 菩提心有二東因中因二義一。若中因義以二開敷
T2217_.59.0606c29: 花一爲二成菩提佛一。故疏六云。黄色是娑羅樹
T2217_.59.0607a01: 王色。以下成二正覺一時萬徳開敷皆到中金剛際上
T2217_.59.0607a02: 故第三文開敷既通二行證一。若爾何不レ爲二涅槃一
T2217_.59.0607a03: ＊耶。或萌芽者第二智印。増長者第三智印。
T2217_.59.0607a04: 二三轉齊第四一故皆雜色所攝矣
T2217_.59.0607a05: 復次種種等者。或云。正釋解二雜色義一復次
T2217_.59.0607a06: 釋二衣義一也。私云。初約二所生萬徳一明二雜色衣
T2217_.59.0607a07: 義一。今就二能生因縁一顯二雜色衣義一也。所以種
T2217_.59.0607a08: 種法界色者一切智門五義也。故疏第六云。
T2217_.59.0607a09: 復次如下世間綵盡不レ過二五色一巧惠者善分
T2217_.59.0607a10: 布之一出生萬像上。法界不思議色不レ過二五字
T2217_.59.0607a11: 門一如來以二普門善巧一圖作悲生曼荼羅一略
T2217_.59.0607a12: 抄又云。以二法界不思議色一染二衆生心一同二一
T2217_.59.0607a13: 淨菩提心一文或前約二從因至果義一今依二從果
T2217_.59.0607a14: 向因義一歟。故疏第十六云。從二第一無相之
T2217_.59.0607a15: 法一而出生如レ是大悲藏生之相一普現二色身一
T2217_.59.0607a16: 種種方便説二無量法一。是雜色義也文
T2217_.59.0607a17: 第五善行歩執等者。祕釋云。具足方便也。當二
T2217_.59.0607a18: 第五@a字一依二端嚴種子一文意云。第五字衆點
T2217_.59.0607a19: 具足故云二端嚴一。又甚深祕密字故云二種子一也
T2217_.59.0607a20: 爲言是約レ字釋也。若約二果徳一者横遍二十方一
T2217_.59.0607a21: 具二衆徳一故云二端嚴一。竪通二三際一無二失壞一故云二
T2217_.59.0607a22: 種子一。下已得果實當二端嚴義一還爲種子是種
T2217_.59.0607a23: 子義也。又約二自證一云二果實一望二化他一云二種
T2217_.59.0607a24: 子一。又始覺窮滿故已得果實也。本覺隨縁故
T2217_.59.0607a25: 還爲種子矣。言二善行歩等一者。自下釋二歩行
T2217_.59.0607a26: 義一也。望二遊歩一言レ異者。前約二上轉一今據二下
T2217_.59.0607a27: 轉一也。又進趣自利道一云二遊歩一趣向利他道一
T2217_.59.0607a28: 云二行歩一矣。諸佛威儀者果後方便三密威儀
T2217_.59.0607a29: 也。可度不可度者是機非機也。通塞者謂通
T2217_.59.0607b01: 達閉塞即得失。無滯云レ通有障云レ塞也。曲中
T2217_.59.0607b02: 規矩者抄有二二釋一。初釋云曲謂委曲中去文
T2217_.59.0607b03: 意委當二規矩一可レ讀歟。後釋云曲隨他意言
T2217_.59.0607b04: 中謂順自意語皆成二佛事一文意曲中於規矩一
T2217_.59.0607b05: 可レ訓歟雜問答釋五鈷云。法身正理捨方便故處中
正直。曰佛身智帶方便故曲而向中文。准之
T2217_.59.0607b06: 謂曲隨他義中隨自意。是即以二隨自隨他方
T2217_.59.0607b07: 便一作二佛事一義也。斯則自利利他中於二利他
T2217_.59.0607b08: 邊一分二二義一也。故云二俯應群機一矣。例如三聖位
T2217_.59.0607b09: 經中云二或自意趣説或他意趣説一耳。規矩
T2217_.59.0607b10: 者方圓即所被機矣
T2217_.59.0607b11: 第六住一切法等者。祕釋云。住一切法平等
T2217_.59.0607b12: 執金剛者。住二如實際一照二上來五句究竟不
T2217_.59.0607b13: 二一名二住一切法平等一也。住者依止義。一切
T2217_.59.0607b14: 法者所觀。平等者能觀智也文私云。釋中住
T2217_.59.0607b15: 一切佛平等性者佛是能覺即能觀智也。標
T2217_.59.0607b16: 法者所覺也。標釋互顯歟。謂因果下擧二三對
T2217_.59.0607b17: 六重法一釋二上一切法一也。所謂五轉中前四爲
T2217_.59.0607b18: レ因後一爲レ果一對
二重		　又前四爲二有爲因故。後
T2217_.59.0607b19: 一爲二無爲一果故一對二重是
一往假説也		　又五轉皆爲二自
T2217_.59.0607b20: 利一第五轉中果後方便爲二化他一是一對
二重也		亦可二
T2217_.59.0607b21: 前二因後三果一。有爲無爲准知。初一爲レ自。
T2217_.59.0607b22: 初地菩提心位頓自證窮故。後四爲二化他一。爲
T2217_.59.0607b23: レ令二他知一開説功徳一故。當レ知前義約二漸證一
T2217_.59.0607b24: 今義據二頓證一耳。入此下以二實知平等觀釋二
T2217_.59.0607b25: 上平等性一也
T2217_.59.0607b26: 然上來五句等者。異義多端。或云。爲レ成三第
T2217_.59.0607b27: 六平等義置二然言一簡別上來五種差別一也。
T2217_.59.0607b28: 故祕釋云。住二如實際一照二上來五句究竟不
T2217_.59.0607b29: 二一文又般若抄云。五句者虚空無垢乃至善行
T2217_.59.0607c01: 歩執金剛也文或云。釋二六種一畢云二上來五句一。
T2217_.59.0607c02: 定知第六又五句隨一也。但至レ云二五句一者第
T2217_.59.0607c03: 一第二約二菩提心本有修生一雖レ分レ之五轉中
T2217_.59.0607c04: 同第一因＊之位也。故疏中不レ置二第一第二
T2217_.59.0607c05: 言一粗示二此旨一歟。私云。後義未レ詳。第一二
T2217_.59.0607c06: 爲二一種一者五轉闕乎。第二行故且准三聖靈三
T2217_.59.0607c07: 句義中因分二本始一。第一二約二三句一爲二一句一
T2217_.59.0607c08: 三句五轉總合云二五句一歟。或彼義意第一
T2217_.59.0607c09: 二合爲二一轉一加二第六一如レ次爲二五轉一歟。前義
T2217_.59.0607c10: 爲レ勝。所謂五轉有二横竪二義一。前五句竪義
T2217_.59.0607c11: 第六横意也。故佛徳無二淺深殊一爲レ令二人易
T2217_.59.0607c12: 解作一次第説一云云此意也。但初二金剛不レ置二
T2217_.59.0607c13: 一二言一者復次虚空無垢等釋爲レ顯有二亂
T2217_.59.0607c14: 達一也
T2217_.59.0607c15: 第七哀愍無量等者。祕釋云。自レ此下約二住
T2217_.59.0607c16: 心一分別之一。於レ中有レ二。初五屬二因分住心一。
T2217_.59.0607c17: 後八屬二祕密莊嚴一云云又云。哀愍無量者當二
T2217_.59.0607c18: 異生羝羊等三種世間心能化智印一文私云。
T2217_.59.0607c19: 哀愍者能化之心。大悲爲レ體。無量衆生界者
T2217_.59.0607c20: 所化之類。衆生言雖レ通二二種生死一今但限二
T2217_.59.0607c21: 世間三心二常沒一也。已出離者讓二後後所化一
T2217_.59.0607c22: 故。又云當二他縁大乘心法相宗一也文私云。同
T2217_.59.0607c23: 體悲愍之心當二無縁慈悲一故。已住二平等法
T2217_.59.0607c24: 性一者上第六金剛根本實智也。發同體悲愍
T2217_.59.0607c25: 之心者今金剛即權智大悲也。起信論云。以二
T2217_.59.0607c26: 同體智力一故隨應二見聞一而現二作業一文
T2217_.59.0607c27: 第八那羅延力等者。祕釋云。那羅延者當二唯
T2217_.59.0607c28: 蘊拔業二心能化智印一也文又云。當二覺心不
T2217_.59.0607c29: 生三論宗一也取意私云。二乘發二菩提心一切難
T2217_.59.0608a01: 超二常沒一故。具二大勢力一能救護也。又相宗雖二
T2217_.59.0608a02: 無縁悲無限無二無性預化。五性各別故。性
T2217_.59.0608a03: 宗悉成佛。具二悉有佛性大勢力一故
T2217_.59.0608a04: 經中挍量六十象力等者。涅槃經中有二此挍
T2217_.59.0608a05: 量一。謂如二十小牛力一不レ如二一大牛力一。十大牛
T2217_.59.0608a06: 力不レ如二一青牛力一。如レ是凡象野象二牙象四
T2217_.59.0608a07: 牙象雪山白象香象青象黄象赤象白象山象
T2217_.59.0608a08: 優鉢羅象拘物頭象分陀利象人中力士鉢
T2217_.59.0608a09: 建提此等後後力勝二前前一十倍。乃至十鉢建
T2217_.59.0608a10: 提力不レ如一八臂那羅延力一。十八臂那羅延
T2217_.59.0608a11: 力不レ如二一十住菩薩一節之力一取意三十六卷
本第十可見
T2217_.59.0608a12: 或云。此經中從二凡象一至二香象一有二六十象一六
T2217_.59.0608a13: 十内雖レ有二香象一約二言總一云二不如一香象力一
T2217_.59.0608a14: 歟。私云。凡象乃至香象六種象各有レ十故云二
T2217_.59.0608a15: 六十象一歟。倶舍二十七云。身那羅延力者佛
T2217_.59.0608a16: 生身力等二那羅延一。此云二人種神一。有餘師説。佛
T2217_.59.0608a17: 身支節一一皆具二那羅延力一。象等七十増者
T2217_.59.0608a18: 明二那羅延力量一也。象等七力十十倍増。一十
T2217_.59.0608a19: 凡象力當二一香象力。二十香象力當二一摩訶
T2217_.59.0608a20: 諾揵那力一此云大
覆形神		三十摩訶諾揵那力當二一鉢
T2217_.59.0608a21: 羅塞健提力一此云勝
雲神		　四十鉢羅塞建提力當二
T2217_.59.0608a22: 一伐浪伽力一此云妙
支神		　五十伐浪伽力當二一遮
T2217_.59.0608a23: 弩羅力一此云執
持神		　六十遮弩羅力當二一那羅延
T2217_.59.0608a24: 力一。故象等七十十倍増名二那羅延力一略抄遁
麟
T2217_.59.0608a25: 記云。言凡象者西國凡常受用之象。香象
者西國別有一類好香象擬戰時用故文		准二此釋一今
T2217_.59.0608a26: 疏文可レ讀二點經中挍量六云云十象力凡象也
T2217_.59.0608a27: 不如一香象力者擧二初二一顯二後四一故云二乃
T2217_.59.0608a28: 至一也。又經云二十住菩薩一節一。論或云二生身
T2217_.59.0608a29: 力一。或云二佛身支節一。今云二生身毛孔一。論疏少
T2217_.59.0608b01: 異約二佛身一論レ之。經云二菩薩一。謂小乘極果不
T2217_.59.0608b02: レ過二大乘因位一故。以二菩薩支節一同二生身力或
T2217_.59.0608b03: 支節或毛孔一歟。力勢同故歟。那羅延者。寶
T2217_.59.0608b04: 師涅槃疏云二天帝釋之力士一。章安翻云二金剛一。
T2217_.59.0608b05: 玄應譯云二釣鎻力士一。眞諦三藏翻爲二人生本一。
T2217_.59.0608b06: 梵王是衆生之祖父故云二人生本一也文光倶
T2217_.59.0608b07: 舍記翻云二人種神一云云私云。既云二梵王一可二色
T2217_.59.0608b08: 天一矣。或云二天帝釋力士一是可二欲天一也。或
T2217_.59.0608b09: 云二人種神一人趣攝歟
T2217_.59.0608b10: 第九大那羅延力等者。祕釋云。當二一道無
T2217_.59.0608b11: 爲心一也。祕密神通者一乘不思議方便也文
T2217_.59.0608b12: 又云。當二他縁覺心能化智印一文私云。三乘教
T2217_.59.0608b13: 云二定性無性不成佛一故。以此智印一救療故
T2217_.59.0608b14: 云レ爾也。又天台談二闡提定性成佛一故爾配
T2217_.59.0608b15: 矣。問。大師問答云。一闡提＊人必死之疾
T2217_.59.0608b16: 二乘定性已死之人餘教非レ所レ救。唯此祕密
T2217_.59.0608b17: 神通力即能救療。唯此中義密不レ共レ顯之義
T2217_.59.0608b18: 也略抄相違如何。答。同釋云。雖レ言二救療之
T2217_.59.0608b19: 義同不共之言一一而密有二兼レ顯之義一顯不
T2217_.59.0608b20: レ知二密意一。如下直服二丸藥等一與レ讀中藥方等上。遲
T2217_.59.0608b21: 速淺深豈同日而論略抄私云。准二此釋一者。祕
T2217_.59.0608b22: 釋約レ讀二方經一云二救療一。問答就レ服レ藥云二不
T2217_.59.0608b23: 共一。故無レ過。問。性靈集第十云。若使千年讀
T2217_.59.0608b24: 誦大素本草一四大病何曾得レ除。百歳讀誦
T2217_.59.0608b25: 八萬法藏一三毒之賊寧調伏乎文若爾何讀二方
T2217_.59.0608b26: 經一有二救療義一＊耶。答。但讀二方經一者據勝爲
T2217_.59.0608b27: 論門意歟。據實通論分可レ有二服藥義一歟。故
T2217_.59.0608b28: 同釋云。諸經長行偈頌爲レ顯。諸經陀羅尼
T2217_.59.0608b29: 爲レ密。淺略趣者如下大素本草等經論説二病
T2217_.59.0608c01: 源一分別藥性一。＊陀羅尼祕法者依二方合レ藥服
T2217_.59.0608c02: 食除レ病文大師於宮中就最勝王經可
被修後七日法之由表也
T2217_.59.0608c03: 一闡提等者。鈔第二云。言一一闡提者是藥
T2217_.59.0608c04: 欲義。樂二生死一故而斷二善根一無二成佛之壽命一
T2217_.59.0608c05: 故名二必死一。二乘已死者。謂二乘之人於レ空
T2217_.59.0608c06: 作證入二於灰斷一故名二已死一。諸佛醫王明見三
T2217_.59.0608c07: 一切衆生皆有二如來知見性一必定師子＊吼
T2217_.59.0608c08: 決定宣説一切衆生皆有二佛性一也略抄師子
＊吼者涅槃
T2217_.59.0608c09: 經云決
定説也		　私云。一闡提此云二燒種一。樞要上云。謂
T2217_.59.0608c10: 一闡提此有二二種一。一者焚燒一切善根一即
T2217_.59.0608c11: 謗二菩薩藏一。二者憐愍一切衆生一作下盡二一切
T2217_.59.0608c12: 衆生界一願一。是菩薩也文今當二初一一矣。或有二
T2217_.59.0608c13: 三種一。一斷善闡提二無性闡提三大悲闡提
T2217_.59.0608c14: 也。第二無性者無佛性即今闡提也。師子＊吼
T2217_.59.0608c15: 約レ喩立レ稱。大日如來先現二瑞相一善調二機根一
T2217_.59.0608c16: 後説二本懷一。猶如下師子先奮迅吹呿驚怖群
T2217_.59.0608c17: 獸一然後成事故云レ爾也。大師疏指事云。闡
T2217_.59.0608c18: 提定性成佛文文
T2217_.59.0608c19: 諸菩薩尚不能爾者。今此菩薩者下所レ擧四
T2217_.59.0608c20: 大菩薩歟。第一重第二重有二淺深一故。又下文
T2217_.59.0608c21: 讃二金剛手問一云。乃至淺行諸菩薩無下能於二
T2217_.59.0608c22: 世尊前一發二如レ是問一者上文指二此菩薩一歟。或
T2217_.59.0608c23: 顯乘菩薩歟。或自宗修生菩薩歟。h@rda抄釋二
T2217_.59.0608c24: 瑜祇經諸地菩薩倶不覺知一云。此菩薩中有二
T2217_.59.0608c25: 顯教菩薩眞言未究竟菩薩一云云
T2217_.59.0608c26: 第十妙執金剛等者。祕釋云。當二一道無爲心
T2217_.59.0608c27: 能化智印一也文又云。妙執金剛者一道無爲
T2217_.59.0608c28: 極無自性二心。問。一道無爲配屬既畢。何
T2217_.59.0608c29: 重出乎。答。上是一乘用也。以三祕密神通力
T2217_.59.0609a01: 大作二佛事一故今是一乘體也。所レ有所作皆
T2217_.59.0609a02: 歸レ此故。問。若爾何亦爲二極無自性一乎。答。
T2217_.59.0609a03: 一如本性之體空無自性畢竟無相無境界故
T2217_.59.0609a04: 極無自性心生也。所以大師御意以二空性離
T2217_.59.0609a05: 於根境等文一證二二種住心一。但初一未極爲二
T2217_.59.0609a06: 其差別一文私云。於二醍醐一有二與奪二義一。謂
T2217_.59.0609a07: 性宗依二涅槃經一以二醍醐一類二妙經一簡二隔歴三
T2217_.59.0609a08: 諦＊之麁一明二圓融三諦一故云二融妙一。又一事
T2217_.59.0609a09: 因縁義同法華一大事因縁一故爲二一道心一
T2217_.59.0609a10: 也又一乘義同故通二極無一也。融者六相鎔融
T2217_.59.0609a11: 妙者十玄深妙也。又今宗依二六度經一以二醍
T2217_.59.0609a12: 醐爲二祕密藏一故爲二能化智印一矣。醍醐者。涅
T2217_.59.0609a13: 槃經二十七云。雪山有レ草名爲二忍辱一。牛若食
T2217_.59.0609a14: 者則出二醍醐一文辨正論第二云。牛乳出レ酪乃
T2217_.59.0609a15: 至二醍醐一。轉拼轉淨唯香唯美。五種具足百味
T2217_.59.0609a16: 甘濃文
T2217_.59.0609a17: 一切功徳悉皆無比無上者。今徳未三必有二別
T2217_.59.0609a18: 體一。取二諸徳上無比無上義邊一爲二一徳一歟。例
T2217_.59.0609a19: 如二六度中精進一矣。一事因縁者。抄云。即一
T2217_.59.0609a20: 大事因縁也。清涼云。無レ二無レ三故名二一。佛
T2217_.59.0609a21: 因佛果故稱レ大。因果幹能令二物解脱一竝稱爲
T2217_.59.0609a22: レ事。如來因レ此縁レ此故出現爾。大事即因縁
T2217_.59.0609a23: 也
T2217_.59.0609a24: 第十一勝迅執等者。祕釋云。當二極無自性
T2217_.59.0609a25: 心能化智印一也文又云。屬二極無自性心一。問。
T2217_.59.0609a26: 何再出二此心一乎。答。上是偏顯二空性無境之
T2217_.59.0609a27: 理一當二自分義一。今者依二無自性一故起二進修行一
T2217_.59.0609a28: 當二勝進分義一。證レ此遍二一切處一大空。其心
T2217_.59.0609a29: 以二極無自性一故。若遇二驚覺因縁一能起二速疾
T2217_.59.0609b01: 神通一也。良以無相理上蒙二驚覺一時趣二祕密
T2217_.59.0609b02: 莊嚴一即身可レ到二法界體性一。此如三能起二速疾
T2217_.59.0609b03: 神通一。即是如二經不捨於此身逮得神境通一也。
T2217_.59.0609b04: 又如下瑜伽教五相成身菩薩蒙二驚覺一忽進上
T2217_.59.0609b05: 是也文私云。疏中勝謂等者。釋二勝義一故。能
T2217_.59.0609b06: 等者釋二進義一也。意云。前自分位偏著二無相
T2217_.59.0609b07: 空理一萬行休息名二法愛生一。故上云二不可復
T2217_.59.0609b08: 増一。今離二法愛心一生二極無自性心一云二大空一。無
T2217_.59.0609b09: 性故蒙レ驚＊忽進云二神通一也爲言住此乘者
T2217_.59.0609b10: 華嚴也。初發心時等者依二圓教約法圓融一
T2217_.59.0609b11: 也。非レ取二終教見性齊義一。華嚴經云。初發
T2217_.59.0609b12: 心時便成正覺者是也。不動生死等者。約二眞
T2217_.59.0609b13: 妄相攝義一也。故賢首云。眞該二妄末一相無レ不
T2217_.59.0609b14: レ攝。妄徹二眞源一體無レ不レ寂。眞妄交徹二分雙
T2217_.59.0609b15: 融無レ不二全攝一文即此義也。又約二能化印義一
T2217_.59.0609b16: 者。雜問答云。勝者大空遍一切處義。迅者速
T2217_.59.0609b17: 疾神通也。謂乘二此神通乘一者初發心時起二速
T2217_.59.0609b18: 疾通一不レ動生死一即至二涅槃一。所以者何。餘乘
T2217_.59.0609b19: 先歴二諸法一而後成二正覺一故。今此宗初發心
T2217_.59.0609b20: 時直住二心實際一攝二諸法一故。致二遲速之異一耳
T2217_.59.0609b21: 文文意顯矣。今生死者但分段身歟。論中云二
T2217_.59.0609b22: 父母所生身即證大覺位一之故。彼華嚴宗猶
T2217_.59.0609b23: 若依二圓教一不レ説二變易一。但分段身窮二於因位一
T2217_.59.0609b24: ＊文況自宗談乎。但疏下釋。以二ra@m字智火一燒二
T2217_.59.0609b25: 意生身一云云未二必變易身一歟。猶如二意生作
T2217_.59.0609b26: 業等一。或疏下文如意生身文以二變易身一譬二分
T2217_.59.0609b27: 段身一歟。非二實變易身一歟。問。已上五種執金
T2217_.59.0609b28: 剛約二十住心能化智印義一可レ然。所以此智印
T2217_.59.0609b29: 皆舍那三密法門故。而又約二因分諸乘行者一
T2217_.59.0609c01: 配屬。有二何故一＊耶。答。今宗意。修行門之諸功
T2217_.59.0609c02: 徳皆是舍那本有之智印也。爲レ顯二能化所化
T2217_.59.0609c03: 皆是法然不思議三密境界一又建立此義一也。
T2217_.59.0609c04: 又義九種住心通顯密一。然爲二所化一邊是顯
T2217_.59.0609c05: 直爲二住心一邊密故
T2217_.59.0609c06: 第十二無垢執金剛等者。祕釋云。三部中蓮
T2217_.59.0609c07: 華部。淨菩提心清淨之理當二本來不染之旨一。
T2217_.59.0609c08: 若顯二無垢之義一用二何譬一無失。但云二金剛印一
T2217_.59.0609c09: 者。十九皆是執金剛故云二持金剛印一也。總
T2217_.59.0609c10: 而十九皆是金剛部也略抄私云。用何譬無
T2217_.59.0609c11: 失者蓮華部用二金譬一會レ之也
T2217_.59.0609c12: 初質尚與微垢共住者。有二多意一。或就二修生菩
T2217_.59.0609c13: 提心一約二三劫始終一論二初後一云三初質有二微垢一
T2217_.59.0609c14: 也。抄意云。斷二三妄一云二離一切障一也。此中斷二
T2217_.59.0609c15: 於麁妄一淨菩提心始顯○云二初質微垢共住一。
T2217_.59.0609c16: 後二細妄未斷故金剛心又微細猶在離前
T2217_.59.0609c17: 細妄故。故釋云。是則三劫有二初質之實一二位
T2217_.59.0609c18: 遣二微垢之妄一。故曰二初質尚與微垢共住一文畢
T2217_.59.0609c19: 竟淨者。佛地障未レ斷智體淨故猶如二金剛純
T2217_.59.0609c20: 淨一也。或等覺無垢義歟。或初質者直指二本
T2217_.59.0609c21: 覺一也。故抄云。初質者謂本覺體根本名レ初。
T2217_.59.0609c22: 微垢者即微細無明也。問。既在纒。應下與二麁
T2217_.59.0609c23: ＊惑一共住上乎。答。根本無明最相近故略抄或
T2217_.59.0609c24: 初質者第一虚空無垢也。即本有菩提心也。
T2217_.59.0609c25: 其體雖二無垢一尚在纒故云二微垢共住一也。今
T2217_.59.0609c26: 修生菩提心故云二種種練冶一矣。或云指前前
T2217_.59.0609c27: 住心一云二初質一。微細妄執猶未斷故云二微垢
T2217_.59.0609c28: 共住一也
T2217_.59.0609c29: 十三刃迅等者。祕釋云。表二金剛部一。本有理邊
T2217_.59.0610a01: 必有二智具一。指二此智體一名二金剛部一文問。前離
T2217_.59.0610a02: 障與二今斷道一何異＊耶。答。抄釋二無垢金剛一
T2217_.59.0610a03: 云。今爲レ發二大心衆金剛道功徳之相一以次二
T2217_.59.0610a04: 刃迅之稱一。是究竟智也文又義。前畢竟淨印
T2217_.59.0610a05: 又佛智。猶如三佛地云二究竟清淨一。但前約二智
T2217_.59.0610a06: 體一此據二智用一故二異矣
T2217_.59.0610a07: 十四如來甲等者。祕釋云。表二佛部一。理智具足
T2217_.59.0610a08: 覺道圓滿名爲二佛部一故文私云。擐二大悲甲
T2217_.59.0610a09: 冑一攝二衆生一。是自他覺道圓滿義也。不爲一
T2217_.59.0610a10: 切等者顯二佛果無念義一。無能降伏等者内無二
T2217_.59.0610a11: 三妄之＊惑障一故外無二四魔之障難一也
T2217_.59.0610a12: 十五如來句生等者。祕釋云。大圓鏡智也
T2217_.59.0610a13: ＊文或云。如來句者a字故爲二大圓鏡智一歟。
T2217_.59.0610a14: 諸佛自證功徳者金剛密印也三昧耶
形歟		　如來
T2217_.59.0610a15: 性者a字也。即種
子也		　加持身者今執金剛尊形
羯摩
T2217_.59.0610a16: 身
也		　是則依二種三大轉成義一正雖二智印生一
T2217_.59.0610a17: 約二根本一云二如來句生一也。結文云二以不離a
T2217_.59.0610a18: 字門一此意矣。私義云。諸佛自證功徳者a字
T2217_.59.0610a19: 本不生際也。空有不生是a字三義故。謂大
T2217_.59.0610a20: 空則諸佛自證功徳也爲言此釋二句字一也。從
T2217_.59.0610a21: 如來性生者解二大空生字一。即指二自證徳一云二
T2217_.59.0610a22: 如來性一也。性即當レ句。故如來性生是如來
T2217_.59.0610a23: 句生之義也。此加持身執金剛也下以二所生執
T2217_.59.0610a24: 金剛歸二能生自證徳一也。故云二以不離阿字
T2217_.59.0610a25: 等一。今執金剛從二加持力一生與二無相法身一無
T2217_.59.0610a26: 別之義也
T2217_.59.0610a27: 十六住無戲論等者。祕釋云。平等性智也文
T2217_.59.0610a28: 私云。住二八不正觀智一遣二八迷別執一故云二住
T2217_.59.0610a29: 無戲論一也。此八不正觀智水不レ簡二情非情一
T2217_.59.0610b01: 彼此同如常住不變故名曰二平等性智一也。謂
T2217_.59.0610b02: 住大空等者住二獨空畢竟理一惠也。是則四中
T2217_.59.0610b03: 都名八不總義而已。抄云。住大空惠者即無
T2217_.59.0610b04: 分別之惠也文又云。八不是南宗法門平等
T2217_.59.0610b05: 性智。又南方智故相配歟
T2217_.59.0610b06: 謂觀縁起等者。智論第五云。不生不滅不斷
T2217_.59.0610b07: 不常不一不異不去不來因縁生法滅二諸戲
T2217_.59.0610b08: 論一。言語道斷深入二佛法一文又三十一云。有爲
T2217_.59.0610b09: 法實相即是無爲文
T2217_.59.0610b10: 十七如來十力等者。祕釋云。成所作智也文
T2217_.59.0610b11: 私云。佛十力是知二衆生是處非處等一故即權
T2217_.59.0610b12: 方便智也。以二此方便權智用一故二利應作妙
T2217_.59.0610b13: 業遂成即成所作智義也。十智力者。智論二
T2217_.59.0610b14: 十八云。諸佛雖レ有二無量力一度レ人因縁故説三
T2217_.59.0610b15: 十力具足成辨其事一。以二是處非處智力一分
T2217_.59.0610b16: 別籌量衆生是可度不可度一。以二業報智力一
T2217_.59.0610b17: 分別籌量是人業障是人報障是人無障乃
T2217_.59.0610b18: 至以二漏盡智力一分別籌量衆生得二涅槃一。佛
T2217_.59.0610b19: 曰是十種力度脱衆生一審諦不レ錯文
T2217_.59.0610b20: 十八無垢眼等者。祕釋云。妙觀察智也文私
T2217_.59.0610b21: 云。祕藏記釋二妙觀察智一云。五眼高臨邪
T2217_.59.0610b22: 正不レ謬。因以爲レ名文故配二此智一也。以菩提
T2217_.59.0610b23: 心等者釋二無垢一也。以一切等者釋レ眼歟。一
T2217_.59.0610b24: 切種者能觀智。或本一切種智云云一切法者
T2217_.59.0610b25: 所觀法也。了了見聞等者釋二眼功徳一也。六根
T2217_.59.0610b26: 互用故眼有二聞覺知用一也
T2217_.59.0610b27: 問。若爾五眼倶縁二一切法一＊耶。答。如來五眼
T2217_.59.0610b28: 可レ然歟。問。仁王經云。法眼見二一切法一。三眼
T2217_.59.0610b29: 色空見文又大乘義章第四云。肉眼天眼唯見二
T2217_.59.0610c01: 事中一色之麁事一餘悉不レ見○菩薩天眼非三
T2217_.59.0610c02: 直見二彼色一亦見二彼色生滅之相一。若從二是義一
T2217_.59.0610c03: 亦分見法一少故不レ論。法眼見二於陰界入等
T2217_.59.0610c04: 一切種事一及見二於法一。惠眼見二於彼破相空
T2217_.59.0610c05: 理一。佛眼見レ實文又青龍儀軌上云。肉眼見二一
T2217_.59.0610c06: 切色一。天眼見二一切衆生心一。惠眼見二一切衆
T2217_.59.0610c07: 生諸根境界一。法眼見二一切法如實相一。佛眼見二
T2217_.59.0610c08: 十方一。出二華嚴五十七一也文又嘉祥仁王疏
T2217_.59.0610c09: 智論第九卷等釋二五眼一。皆所知境有二分齊一。如
T2217_.59.0610c10: 何。答。既云二觀一切法了了見聞覺知無所罣
T2217_.59.0610c11: 礙一。何有レ所限＊乎。況如來五眼若所了有二分
T2217_.59.0610c12: 齊一佛智可レ有二淺深一。彼六根淨位猶見聞覺知
T2217_.59.0610c13: 無二偏頗一。果位五眼豈有二分齊一＊乎。依レ之嘉祥
T2217_.59.0610c14: 釋云。如來以二一眼一即究竟諸道一。何須二此五一。
T2217_.59.0610c15: 將レ境即レ智故有二此五一文此問答意。五眼各
T2217_.59.0610c16: 雖究二諸道一且以レ境即レ智云二五異一也爲言處
T2217_.59.0610c17: 處釋文論二五眼所知異一是約二因位一歟。問。所
T2217_.59.0610c18: 知境無二分齊一者如何分二五眼異一＊乎。彼六根
T2217_.59.0610c19: 互用已轉依位。隨レ境有レ亂故。但隨レ根無
T2217_.59.0610c20: レ亂。今五眼約レ何無レ亂乎。答。五眼體本各別
T2217_.59.0610c21: 故雖レ縁二一切一可レ無レ亂矣。猶如二五智一矣
T2217_.59.0610c22: 以一切種觀一切法等者。二本義釋同云二一
T2217_.59.0610c23: 切種智一。智論第四十佛眼云二一切種智一。又
T2217_.59.0610c24: 釋云。初得二無生法忍一菩薩未レ捨二完身一得二菩
T2217_.59.0610c25: 薩神通一無生法忍道種智具足。未二成佛一故
T2217_.59.0610c26: 無二佛眼一。如レ是等不レ名レ無三法不二見聞覺識一。若
T2217_.59.0610c27: 以二佛眼一觀二諸法一。是名二無所不見無所不聞無
T2217_.59.0610c28: 所不覺無所不識一文今疏同二此文一。當レ知一切
T2217_.59.0610c29: 種智是佛眼也。上如來五眼者言總歟。問。今
T2217_.59.0611a01: 本云二一切種一顯三具有二五眼一歟。若爾何云二言
T2217_.59.0611a02: 總一乎。答。設依二今本一佛眼攝二諸徳一故云レ爾。故
T2217_.59.0611a03: 智論云。所謂一切種智十力四無所畏四無
T2217_.59.0611a04: 量智乃至大慈大悲等諸功徳是名爲二佛眼一
T2217_.59.0611a05: 文私一義云。示二今宗能知無量一故云二一切種一
T2217_.59.0611a06: 歟。故即身義云。不レ同下顯家以二一智一對中一切上
T2217_.59.0611a07: 文又今疏下簡二智論一切智一釋二今宗一切智
T2217_.59.0611a08: 智一云。非三但一切種遍知二一切法一文可レ思
T2217_.59.0611a09: レ之
T2217_.59.0611a10: 十九金剛手等者。祕釋云。法界體性智也文
T2217_.59.0611a11: 私云。祕密者三密即法界義也。主者所依義
T2217_.59.0611a12: 即體也。故祕藏記云。三密差別數過二刹塵一
T2217_.59.0611a13: 名二之法界一。諸法所依故曰レ體也文故配二法界
T2217_.59.0611a14: 體性智一也
T2217_.59.0611a15: 掌持金剛等者。此文會二執金剛金剛手異一
T2217_.59.0611a16: 也。故雜問答云。問。執金剛金剛手同義。云
T2217_.59.0611a17: 何。答。手掌持二金剛杵一故云二執金剛一。金剛杵
T2217_.59.0611a18: 在二手掌一故云二金剛手一取意此釋意掌持釋二執
T2217_.59.0611a19: 金剛一手執釋二金剛手一也爲言問。疏文似レ釋二執
T2217_.59.0611a20: 持義一。何云二手執義一乎。答。疏次下云。執二金
T2217_.59.0611a21: 剛杵一故曰二金剛手一。能持二此印一故云二執金剛一
T2217_.59.0611a22: 也云云此文分明矣。問。若爾上文云。舊云二執
T2217_.59.0611a23: 金剛一今謂二持金剛一文前後相違。如何。答。持
T2217_.59.0611a24: 兼二淺深二義一故持云レ執。又執與レ手同故無
T2217_.59.0611a25: レ違耳。或云。手持二金剛一故從二所持一云二金剛
T2217_.59.0611a26: 手一。手執二金剛一故從二能持功一云二執金剛一歟。此
T2217_.59.0611a27: 釋違二次下疏釋一矣。問。前十八別名下云二執
T2217_.59.0611a28: 金。今何變レ彼＊乎。答。或云。前十八顯二全別作
T2217_.59.0611a29: レ總義一。今一種示二全總作レ別旨一也
T2217_.59.0611b01: 西方謂夜等者。以上釋二總名金剛手一自下
T2217_.59.0611b02: 解二別名祕密主一也。於レ中有レ二。初總釋次若
T2217_.59.0611b03: 淺略下別釋也。別中亦二。謂淺略深祕也。
T2217_.59.0611b04: 問。兩釋結皆總名。何云二別名一乎。答。總別相
T2217_.59.0611b05: 對法故釋二別義一結二總名一何失。依レ之大師問
T2217_.59.0611b06: 答。淺略結二總名一深祕結二別名一矣。或又西方
T2217_.59.0611b07: 以下釋二總別二名一。以上會二手執相違一也。問。
T2217_.59.0611b08: 別名時祕密主云二金剛手一。今何金剛手爲二淺
T2217_.59.0611b09: 略義一乎。答。約二同義一二名互出也。猶如二執持
T2217_.59.0611b10: 二名一矣。謂夜叉爲二祕密一者。雜問答云。夜叉
T2217_.59.0611b11: 翻二祕密一。身口意隱密難二了知一故云二祕密一。主
T2217_.59.0611b12: 者王也文
T2217_.59.0611b13: 乃至彌勒菩薩等者。雜問答云。若論二密義一
T2217_.59.0611b14: 者。言二夜叉一者即是如來身語意密。唯佛與
T2217_.59.0611b15: レ佛乃能知レ之。一生補處猶不レ能レ知二如來祕
T2217_.59.0611b16: 密一。是菩薩即能持二佛祕密印一故。亦心密主故
T2217_.59.0611b17: 曰二祕密主一文又疏第十四云。時金剛手毘盧
T2217_.59.0611b18: 舍那如來身語意地昇法界平等觀者。猶此菩
T2217_.59.0611b19: 薩能知二如來身口意密一故名二祕密主一也。如
T2217_.59.0611b20: 來意密＊之法唯佛與レ佛乃能究了。如意者當
T2217_.59.0611b21: レ知是身口意。如レ是今此菩薩亦能知レ之。當
T2217_.59.0611b22: レ知是位同二大覺一。爲レ欲レ度二衆生一故示下爲二菩
T2217_.59.0611b23: 薩一而相起發上也文此文金剛手知二如來三密一
T2217_.59.0611b24: 故云二祕密主一云云今疏幷大師釋持二此印一故
T2217_.59.0611b25: 云云又心密之主故曰二祕密主一云云故知今彌
T2217_.59.0611b26: 勒是生身眷屬非二四大菩薩中慈氏一歟。疏下
T2217_.59.0611b27: 擧二生身眷屬一云二彌勒文殊一生補處一。大師
T2217_.59.0611b28: 釋二今文一云二一生補處一之故。況復疏第三釋二
T2217_.59.0611b29: 支分生曼荼一時内大眷屬倶云二十住菩薩一
T2217_.59.0611c01: 故。内眷屬既知レ之。大眷屬豈不レ知レ彼乎。加
T2217_.59.0611c02: レ之大師四重圓壇聖衆判二從果向因人一。疏十
T2217_.59.0611c03: 四云。爲レ欲レ度二衆生一故示レ爲二菩薩一。其意懸
T2217_.59.0611c04: 會。或又約二竪差別一第二重不レ及二第一重一故
T2217_.59.0611c05: 指二四菩薩中一歟。故疏第三云。若行レ因至レ果
T2217_.59.0611c06: 則第二重之所二引攝成就一能通二第一重一文
T2217_.59.0611c07: 於二二義中一前義爲レ勝。文證分明故。但第三
T2217_.59.0611c08: 釋者。上文云。若自レ本垂レ迹則從二第一重一
T2217_.59.0611c09: 一門一各流出第二重一云云從本垂迹人有二杯
T2217_.59.0611c10: 知義一矣。心密主者。三密中心密勝故云レ爾歟。
T2217_.59.0611c11: 或＊胎三部配二三密一時金剛部心密。此菩薩
T2217_.59.0611c12: 金剛部主故云二心密主一歟。又或人云。十九中
T2217_.59.0611c13: 初六如レ先。第七至二第十二一如レ次他縁覺心
T2217_.59.0611c14: 一道極無祕密乘。十三至二十九一如レ次不動
T2217_.59.0611c15: 降三世普賢文殊觀音彌勒祕密主也云云問。
T2217_.59.0611c16: 用二十九數一有二何表示一＊耶。答。有二多意一也。或
T2217_.59.0611c17: 對二顯乘十九無知密教立二十九智印一也。故
T2217_.59.0611c18: 瑜伽論第九引レ經云。無知有二十九種一。謂前際
T2217_.59.0611c19: 無知後際無知前後際無知内無知我見外無
T2217_.59.0611c20: 知我所見内外無知於他有情起怨親中之執
親云内怨爲外中隨宜		業無知
T2217_.59.0611c21: 見有作
者也		異熟無知見有受
者也		業異熟無知於因果起
種種邪覺		佛
T2217_.59.0611c22: 無知法無知僧無知苦無知集無知滅無知道
T2217_.59.0611c23: 無知因無知計無因因所生諸行無知迷諸行
善惡等		六
T2217_.59.0611c24: 觸處無知實通達無知増上慢者於所修
法顛倒思惟也		略説二
T2217_.59.0611c25: 十九種無知一取意或擬二不動十九布字一立二十
T2217_.59.0611c26: 九種金剛一也。不動立印軌説二十九布字一云。
T2217_.59.0611c27: 從レ頂至レ足一一身分普布レ之不レ過二十九數一。
T2217_.59.0611c28: 如レ是説畢自身成二聖尊一一切天素羅等不
T2217_.59.0611c29: レ能二動搖一取意此即破二魔怨一成二金剛身一有二十
T2217_.59.0612a01: 九功徳一也。以二十九一擬二十九布字一。是古來祕
T2217_.59.0612a02: 義也。不動是金剛部教令輪也。金剛手院二
T2217_.59.0612a03: 十一尊可レ攝二此不動一尊一也。仍配當尤相應
T2217_.59.0612a04: 也。或云十陰滿九陽滿。陰陽合論故有二十九一。
T2217_.59.0612a05: 是理智圓滿義也云云或云。八葉約二人法一有二
T2217_.59.0612a06: 十六一。彼加二三部一爲二十九一歟云云
T2217_.59.0612a07: 如是上首十佛刹等者。或云。十佛刹皆上首
T2217_.59.0612a08: 也。故文點云。如レ是上首之十佛刹等云云故
T2217_.59.0612a09: 疏十五云。十佛刹土諸執金剛皆是上首也
T2217_.59.0612a10: 文或云。上首者十九種也。十佛刹是眷屬
T2217_.59.0612a11: 也。文點云。如レ是上首者十佛刹等云云故下
T2217_.59.0612a12: 擧二菩薩衆文一云。以二四聖者一而爲二上首一。如三執
T2217_.59.0612a13: 金剛有二十佛刹一諸菩薩亦有二十佛刹衆一取意
T2217_.59.0612a14: 此文所顯今上首又可レ局二十九一也。私云。二
T2217_.59.0612a15: 義中初義違二菩薩釋例一。又違二此等上首執金
T2217_.59.0612a16: 剛文一。後義背下經文如三四大菩薩下置二等字一
T2217_.59.0612a17: 金剛十佛刹下置中等字上。幷又與倶文違二諸經
T2217_.59.0612a18: 例一。望二教主一云二與倶一。今對二眷屬上首一云二與
T2217_.59.0612a19: 倶一故。今謂不レ爾。如レ是爲二上首一。可レ訓矣。意
T2217_.59.0612a20: 云。十九爲二上首一十佛刹爲二眷屬一與二教主一倶
T2217_.59.0612a21: 也爲言但至二下釋一者彼具文云。若入二a字門一
T2217_.59.0612a22: 十佛刹土等云云且歸二a字門一不レ論二主伴異一。
T2217_.59.0612a23: 故倶云二上首一也
T2217_.59.0612a24: 若具存梵本等者。上既云三然此經梵本闕無二
T2217_.59.0612a25: 通序一文何今云二梵本一＊耶。或云其金剛已下
T2217_.59.0612a26: 通序梵本有レ之云云。暹義私云。指二具本一歟。
T2217_.59.0612a27: 可レ曰二具存＊之梵本一歟。故結云二大本當具存
T2217_.59.0612a28: 耳一
T2217_.59.0612a29: 於宗通之用等者。抄云。今此統三其大領所二
T2217_.59.0612b01: 要用一者上首一十九數。枝末眷屬皆悉隨レ之。
T2217_.59.0612b02: 於二此持明宗中通途之用一者不三以爲二闕少一
T2217_.59.0612b03: 耳。又解。宗通之用者然此經宗有二通統法界
T2217_.59.0612b04: 之用一。若人若法皆無レ盡故文疏第三云。此領
T2217_.59.0612b05: 解中文雖二簡略一而提擧宗通妙旨一無所レ不
T2217_.59.0612b06: レ周文義釋第七云。然此經大本。一一善知識
T2217_.59.0612b07: 三密門中各有二種種異方便眞言一數如二恒沙一
T2217_.59.0612b08: 不レ可二備載一。今傳法者爲レ欲二攝レ廣爲レ略故最
T2217_.59.0612b09: 其宗通要旨義兼用者擧爲二一品一。名曰二普
T2217_.59.0612b10: 通眞言藏品一也文
T2217_.59.0612b11: 如來十種智力者。十智力。釋論文如二上引
T2217_.59.0612b12: 之。又倶舍云
T2217_.59.0612b13: 世界海世界性等者。摩訶衍論抄第十云。然
T2217_.59.0612b14: 彼十佛境界所依有レ二。一國土海圓融自在
T2217_.59.0612b15: 當二不可説一上證果分
下證因分		　二世界海有レ三。一蓮華
T2217_.59.0612b16: 藏世界海當二是十佛等境界一。二於二三千界
T2217_.59.0612b17: 外一有二十重世界一。一世界性二世界海等。當二
T2217_.59.0612b18: 是萬子已上輪王境界一。三無量雜類世界皆
T2217_.59.0612b19: 遍二法界一。如二樹形等世界一。皆遍二虚空法界一互
T2217_.59.0612b20: 不二相礙一。此上三位幷是＊毘盧舍那十身攝化
T2217_.59.0612b21: 之處。仍此三位圓融無礙隨二一世界一即約二麁
T2217_.59.0612b22: 細。有二此三一故當レ知與二三乘一全別不同也文私
T2217_.59.0612b23: 云。三重世界中擧二第一第二一云二世界海世界
T2217_.59.0612b24: 性一歟。或第二十重世界中一二歟。智論五十
T2217_.59.0612b25: 云。復次三千大千世界名二一世界一。一時起一
T2217_.59.0612b26: 時滅如レ是等十方如恒沙等世界是一佛刹
T2217_.59.0612b27: 世界。如レ是一佛世界數如二恒沙等世界一。是一
T2217_.59.0612b28: 佛世界海。如レ是佛世界海數如二十方恒河沙
T2217_.59.0612b29: 世界一。是佛世界種。如レ是世界種十方無量是
T2217_.59.0612c01: 名二一佛世界一。於二一切世界中一取二如レ是分一名二
T2217_.59.0612c02: 一佛所度之分一文又第五十
五有釋
T2217_.59.0612c03: 然此＊毘盧舍那内證之徳等者。内證徳者諸
T2217_.59.0612c04: 智印。能現本地身也
T2217_.59.0612c05: 各現執金剛身者。所現加持身。今經同聞衆
T2217_.59.0612c06: 也。疏第三云。從二金剛密印一現二第一重金剛
T2217_.59.0612c07: 手等諸内眷屬一文
T2217_.59.0612c08: 形色性類皆有表像者。抄第二云。形謂熙怡
T2217_.59.0612c09: 忿怒。色謂青黄赤白。蓋分二性類差別一故表二
T2217_.59.0612c10: 息増降敬一。餘法門例爾文
T2217_.59.0612c11: 各隨本縁性欲等者。法界宮中雖レ無二實行一解
T2217_.59.0612c12: 脱門所現善知識引二當機衆一入二法界萬荼一
T2217_.59.0612c13: 故云二引攝衆生一也
T2217_.59.0612c14: 從此一門得入法界等者。抄云。從二此一門一乃
T2217_.59.0612c15: 至法界門。如下從二一門一見レ王即是遍入中千門
T2217_.59.0612c16: 萬戸上。行人隨從二一門一即須二直入一文問。當卷
T2217_.59.0612c17: 下文云。行者精勤不レ久成二此仙身一更轉二方
T2217_.59.0612c18: 便一即成二毘盧遮那身一也文相違如何。答。疏
T2217_.59.0612c19: 第四云。如二華嚴入法界諸善知識一各各於二一
T2217_.59.0612c20: 門中一所二通達一法深廣無際然亦互不二相知一
T2217_.59.0612c21: 文又下文云。然其學者隨二於一法明道一而得二
T2217_.59.0612c22: 悟入一即是普入二一切諸總持門一。如下從二一門一
T2217_.59.0612c23: 見レ王即是遍入中千門萬戸上文抄第五會二前後
T2217_.59.0612c24: 相違一云。前約二漸修一此約二頓悟一。又前是行
T2217_.59.0612c25: 布此文圓證文准二此釋一者。第一卷前後釋又
T2217_.59.0612c26: 於二一機一約二頓悟漸修一歟。疏第二云。王子初
T2217_.59.0612c27: 誕育時衆相備具頓悟遍習二衆藝一統御四洲一
T2217_.59.0612c28: 漸修取意或又約二頓漸二機一歟。疏第六中擧二頓
T2217_.59.0612c29: 漸超三類一之故。又第四文。上明二知識互不
T2217_.59.0613a01: 知下文説二行者悟入一。何云二一機頓悟漸修一
T2217_.59.0613a02: 乎。又疏第三云。復次大悲胎藏發生三昧中
T2217_.59.0613a03: 有二種種法界門種種善知識一。如下善財童子次
T2217_.59.0613a04: 第詢求或於二如レ是法門一已善修行而於二餘
T2217_.59.0613a05: 門一未レ能中究習上。若入二普門世界一時則能於二一
T2217_.59.0613a06: 念中一具足相應是名二深行阿闍梨一也文此
T2217_.59.0613a07: 又雖レ修二一門一不レ入二普門一不レ能二窮盡一也。又
T2217_.59.0613a08: 雜問答云。若有レ人入二此三昧門一而修行者
T2217_.59.0613a09: 即從二一門一直至二如來所證一文此同二今疏文一
T2217_.59.0613a10: 矣。重意云。得入法界者一門法界也。即上
T2217_.59.0613a11: 同於本尊也。即是普入等者普門法界也。
T2217_.59.0613a12: 從二一門一即入二普門一故云レ即。或一門即普門
T2217_.59.0613a13: 故云レ即也。意云。從二此一門一得レ入二一門法
T2217_.59.0613a14: 界則即入二普門法界一也爲言故知從此一門
T2217_.59.0613a15: 等重牒二上意一爲下入二普門一之由來上也。又義
T2217_.59.0613a16: 云。得入法界者普門法界也。從此一門者指二
T2217_.59.0613a17: 上同於本尊一門一也。是從二一門一入二普門一義
T2217_.59.0613a18: 也。普入法界者又從二普門法界一爲二化他一出二
T2217_.59.0613a19: 各各一門一故云二普入一切法界一矣。或得入法
T2217_.59.0613a20: 界又一門法界也。普入法界者釋成一門義一
T2217_.59.0613a21: 也。意云。得入法界者十九種金剛等一切一
T2217_.59.0613a22: 門法界也爲言
T2217_.59.0613a23: 大日經疏指心鈔卷三
T2217_.59.0613a24:   弘長元年七月十三日於醍醐寺報恩院抄
T2217_.59.0613a25: 畢
T2217_.59.0613a26:   頼瑜生年三十六歳
T2217_.59.0613a27:
T2217_.59.0613a28:
T2217_.59.0613a29:
T2217_.59.0613b01:
T2217_.59.0613b02:
T2217_.59.0613b03: 大日經疏指心鈔卷第四
T2217_.59.0613b04:   疏卷第一之四
T2217_.59.0613b05: 前明諸執金剛一向是如來智印者。謂諸執
T2217_.59.0613b06: 金剛雖レ通二慈悲等一從二多分一云二一向智印一歟。
T2217_.59.0613b07: 又第一重心數尊中雖レ有二定及慈悲等一約二智
T2217_.59.0613b08: 相應一云二智印一歟。或云。諸執金剛或一向智
T2217_.59.0613b09: 印或一向慈印等而異二菩薩各相兼一故但智
T2217_.59.0613b10: 印者擧レ一顯レ餘歟。今此菩薩等者。疏下釋
T2217_.59.0613b11: 云。諸菩薩在二悲智之間一故上求下化故爲二第
T2217_.59.0613b12: 二一文意云。悲者化他故云二下化一。即第三重釋
T2217_.59.0613b13: 迦等也。智者自行故云二上求一。即第一重執金
T2217_.59.0613b14: 剛也。各擧レ一顯レ一矣。然第二重諸菩薩在二
T2217_.59.0613b15: 於悲智中一兼二上求下化一故云二又兼慈悲等一
T2217_.59.0613b16: 也。又四大菩薩中文殊是惠除障是定故云三
T2217_.59.0613b17: 義兼二定惠一。彌勒即慈普賢是悲。抄普賢云二行
T2217_.59.0613b18: 願一故行願即大悲故。云二又兼慈悲一也。又四
T2217_.59.0613b19: 菩薩各各兼二慈悲定惠一故云二義兼等一也。所
T2217_.59.0613b20: 謂慈氏是兼レ悲之慈故云二謂佛四無量心等一
T2217_.59.0613b21: 也。文殊又兼レ定之惠故云二即是具衆徳義一
T2217_.59.0613b22: 也。餘菩薩又爾也。故別受名結文隨レ應可
T2217_.59.0613b23: レ得。若依二初義一者指二菩薩名一云二別名一也。謂
T2217_.59.0613b24: 標二諸執金剛今此菩薩一成二此結一故。意云。前
T2217_.59.0613b25: 諸執金剛持二智印一故云二執金剛一。今菩薩兼二定
T2217_.59.0613b26: 惠慈悲一故受二菩薩別名一也爲言問。通別一雙。
T2217_.59.0613b27: 然金剛菩薩内大眷屬通名。依レ何云レ別耶。
T2217_.59.0613b28: 答。於レ自雖レ通金剛菩薩相對猶得二別稱一也。
T2217_.59.0613b29: 或又下卷金剛菩薩倶名二大心衆一。望レ彼云レ別
T2217_.59.0613c01: 歟。又依二次義一者。普賢慈氏等云二別名一歟。意
T2217_.59.0613c02: 云。四菩薩云二慈氏一云二妙惠一等名異二一向智
T2217_.59.0613c03: 印一故得二定惠等別名一也爲言後義未三必爲二別
T2217_.59.0613c04: 名因一故。又中義非レ理。執金剛有二十九別名一
T2217_.59.0613c05: 故。故初義爲レ勝矣
T2217_.59.0613c06: 亦是毘盧遮那内證功徳者。且内證外用重
T2217_.59.0613c07: 重。或四重壇從レ内向レ外而分二内外一也。或
T2217_.59.0613c08: 四重各有二内外一本地四重云二内加持四重云
T2217_.59.0613c09: レ外。謂從二法門身一現二羯磨身一故。當知諸菩
T2217_.59.0613c10: 薩法門等者所現加持身羯磨形也。下云二善
T2217_.59.0613c11: 知識身一是也。法門者能現内證法門身。下云二
T2217_.59.0613c12: 法界門一。上云二定惠慈悲一是也。故指二此定惠
T2217_.59.0613c13: 等一云二内證功徳一也。今文意云。謂如下執金剛
T2217_.59.0613c14: 内證對二十智力一有中十佛刹上今菩薩内證法門
T2217_.59.0613c15: 對二十智力一有二十佛刹一也爲言故上釋云。如來
T2217_.59.0613c16: 智印無量且以二十智力一以表二衆會數一云云又
T2217_.59.0613c17: 義。如三執金剛法門羯磨相對有二十佛刹一今菩
T2217_.59.0613c18: 薩法門羯磨相對有二十佛刹一也爲言又准三執
T2217_.59.0613c19: 金剛加持身有二十佛刹一。當レ知菩薩法門身有二
T2217_.59.0613c20: 十佛刹一也爲言本經十佛刹專約二加持身一故
T2217_.59.0613c21: 但疏云二智印一者經釋互顯歟
T2217_.59.0613c22: 又般若釋論等者。智論第三十三云。如二釋迦
T2217_.59.0613c23: 文佛一。未出家時車匿給使優陀那戲咲瞿毘
T2217_.59.0613c24: 耶耶輸陀等諸婇女爲二内眷屬一。出家六年苦
T2217_.59.0613c25: 行時五人給仕。得道時彌喜羅陀須那刹多
T2217_.59.0613c26: 羅阿難密跡力士等是名二内眷屬一。大眷屬者
T2217_.59.0613c27: 舍利弗目連摩訶迦葉須菩提迦旃延富樓那
T2217_.59.0613c28: 阿泥盧豆等諸聖人及彌勒文殊師利颰陀婆
T2217_.59.0613c29: 羅諸阿毘跋致一生補處菩薩等是名二大眷
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