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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59

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T2217_.59.0600a01: 心數。是會集之義也。此一相平等四種法身
T2217_.59.0600a02: 遍衆生趣説法利益。此説聽處名爲集會
T2217_.59.0600a03: 耳文以此文二節證前二義耳。問。經文一
T2217_.59.0600a04: 切持金剛者皆悉集會者多人相望而成集
T2217_.59.0600a05: 會義。何今約一人具徳云一切集會＊耶。
T2217_.59.0600a06: 答。若少分未等一法未滿等反釋經一切文。
T2217_.59.0600a07: 故知具一切徳。持金剛者一味到實際故
T2217_.59.0600a08: 云皆悉集會歟。或又經疏影略互顯也
T2217_.59.0600a09: 然以自在神力等者。疏第三云。然以如來加
T2217_.59.0600a10: 持故。從佛菩提自證之徳現八葉中胎藏
T2217_.59.0600a11: 身。從金剛密印現第一重金剛手等諸内眷
T2217_.59.0600a12: 屬。從大悲萬行現第二重摩訶薩埵諸大眷
T2217_.59.0600a13: 屬。從普門方便現第三重一切衆生喜見隨
T2217_.59.0600a14: 類之身。若以輪王灌頂方之則第三重如
T2217_.59.0600a15: 萬國君長第二重如朝廷百揆第一重如宗
T2217_.59.0600a16: 枝内弼中胎如垂拱之君。故華臺常智爲大
T2217_.59.0600a17: 曼荼羅王也文准此文。今加持尊特身者中
T2217_.59.0600a18: 胎藏身今經教主也。既云然以如來加持故。
T2217_.59.0600a19: 即中胎大日非云加持身＊耶。疏第六云成
T2217_.59.0600a20: 佛外迹是也。依之疏第四云。大日如來身紫
T2217_.59.0600a21: 磨金色被絹縠衣。此是首陀會天最成正
T2217_.59.0600a22: 覺之幖幟也。如來妙嚴之相法爾無減。非造
T2217_.59.0600a23: 作所成故。十住菩薩猶因承佛神力得見
T2217_.59.0600a24: 加持身。其於常寂之體如在羅縠取意　此
T2217_.59.0600a25: 文又大日如來首陀會天五淨
居天		　符同姿云加
T2217_.59.0600a26: 持身。今加持尊特身者今經教主云事不可
T2217_.59.0600a27: 異求矣。又般若僧正抄云。加持身者曼荼羅
T2217_.59.0600a28: 中胎尊○亦名字門道具足佛＊也。亦名具
T2217_.59.0600a29: 身加持也文故知。即從心王毘盧遮那者指
T2217_.59.0600b01: 菩提自證徳。法門眷屬者金剛密印大悲普
T2217_.59.0600b02: 門等也。所現中擧第一重顯二三重眷屬
T2217_.59.0600b03: 也。或又法門眷屬者但智印也。總即別名故。
T2217_.59.0600b04: 問。疏第五云。内心妙白蓮華者是實相自然
T2217_.59.0600b05: 智惠。蓮華葉是大悲方便也。其餘三重是
T2217_.59.0600b06: 從此自證功徳流出諸善知識入法界門
T2217_.59.0600b07: 耳文如此文八葉云大悲方便三重倶云自
T2217_.59.0600b08: 證功徳。能現法門相違如何。答。自證法門
T2217_.59.0600b09: 立名隨宜通而言之。皆法門身。又自證功徳
T2217_.59.0600b10: 也。第三卷中臺八葉云自證約勝。第五三
T2217_.59.0600b11: 重云自證據通門也。故當卷下十九執金
T2217_.59.0600b12: 剛云内證之徳四大菩薩云内證功徳。即
T2217_.59.0600b13: 此意矣。又八葉云大悲者。配因根究竟時
T2217_.59.0600b14: 有此義故歟。疏第二十云。爲以中臺爲菩
T2217_.59.0600b15: 提心次八葉爲大悲外三院爲方便也文
T2217_.59.0600b16: 持大空戰具者。抄云。今此諸執金剛各從一
T2217_.59.0600b17: 門内自證智遍一切所破諸無明障染義
T2217_.59.0600b18: 名戰具。大空智即戰具名大空戰具。作持
T2217_.59.0600b19: 業釋。或執金剛者各隨一門法界幖幟謂。是
T2217_.59.0600b20: 杵等是大空之戰具。可作依主釋文私云。一
T2217_.59.0600b21: 一智印皆徹a字本不生際而一相一味
T2217_.59.0600b22: 故云大空。故云一相一味到於實際也。各
T2217_.59.0600b23: 有斷惑功故云戰具也。或又一一智印具
T2217_.59.0600b24: 衆徳而渉入猶如虚空含衆像無礙故云
T2217_.59.0600b25: 大空歟。即身義云法身同虚空而無礙。含
T2217_.59.0600b26: 衆像故曰大空文或又以虚空無垢智印
T2217_.59.0600b27: 所印持皆同虚空無垢之相無有餘相故
T2217_.59.0600b28: 云大空。虚空遊歩等准知之。擧初二三顯
T2217_.59.0600b29: 餘歟
T2217_.59.0600b30: 無明之煩惱者。或本無相之煩惱云云疏第二
T2217_.59.0600c01: 云。由有無明生五根本煩惱文准此釋五
T2217_.59.0600c02: 根本煩惱歟。今依主立名矣。又通百六十
T2217_.59.0600c03: 心。故下文云百六十隨煩惱文或云。煩惱無
T2217_.59.0600c04: 相貎而縛心。如天帝五繋縛縛修羅。故
T2217_.59.0600c05: 云無相耳云云又十卷義釋云。無明堅執一
T2217_.59.0600c06: 切煩惱云云十四卷義釋云。無相堅執一切
T2217_.59.0600c07: 煩惱云云既云一切煩惱。可五根本煩惱及
T2217_.59.0600c08: 百六十隨煩惱歟
T2217_.59.0600c09: 大日經疏指心鈔卷第二終
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。住阿迦尼吒天王宮中大摩尼殿文理
T2217_.59.0600c20: 趣經云。在於欲界他化自在天王宮中大摩
T2217_.59.0600c21: 尼殿文又今經第五云。即時諸佛國土地平
T2217_.59.0600c22: 如掌隨福所感宮室殿堂意生之座文准而
T2217_.59.0600c23: 可知矣
T2217_.59.0600c24: 信解者始從眞正發心等者。智證大師抄云。
T2217_.59.0600c25: 眞正發心指凡夫位初發心之處言爾也文
T2217_.59.0600c26: 義釋裏付云。義有三番。一博地凡夫初發
T2217_.59.0600c27: 心。二初住已上菩薩初發心。三究竟發心。若
T2217_.59.0600c28: 約實義眞名約究竟而今且依＊博地。言眞
T2217_.59.0600c29: 正者所發大心是眞是正不僞不邪故名眞
T2217_.59.0600c30: 正。發此大心位同大覺故名眞正。望前
T2217_.59.0601a01: 爲果望後爲因云云此等釋意指薄地發心
T2217_.59.0601a02: 也。疏第三攝受弟子中釋有大信解文出
T2217_.59.0601a03: 已發菩提心未發菩提心二類。未發心信解
T2217_.59.0601a04: 豈非薄地乎。又義初發心住云眞正發心
T2217_.59.0601a05: 歟。起信論釋初住云。一者直心。正念眞
T2217_.59.0601a06: 如法故文＊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。從淨菩提心已上
T2217_.59.0601a09: 十住地皆是信解中行。唯如來名究竟一切
T2217_.59.0601a10: 智地文三義中第三義爲勝。十地云信解行
T2217_.59.0601a11: 地故。但第九釋既云最初發心顯非初地
T2217_.59.0601a12: 眞正發心也。何況薄地發心乎。問。若爾信
T2217_.59.0601a13: 解不通果位乎。答。有二意或通果。今經
T2217_.59.0601a14: 云如來信解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。既云於是中間。何通
T2217_.59.0601a17: 如來乎。故經云。此四分之一度於信解文又
T2217_.59.0601a18: 疏第二文如上引。何。答。初眞正發心既信
T2217_.59.0601a19: 解。終佛果何不然乎。但於是中間者中間亦
T2217_.59.0601a20: 信解故云爾也。文點云信解者初發心乃至
T2217_.59.0601a21: 成佛也。於中間通名信解也爲言　次經
T2217_.59.0601a22: 文者上上方便位度因信解故云爾。非果
T2217_.59.0601a23: 無信解也。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。果位諸識與二十一相應文二十一中
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: 執果信解度之爲言　次第二釋者顯因位唯
T2217_.59.0601a28: 信而非究竟。非果位無信解也。又抄第
T2217_.59.0601a29: 九云。問。前云初地乃至十地名信解地度
T2217_.59.0601b01: 於信解方成如來。何故此從佛信解出耶。
T2217_.59.0601b02: 答。前據因稱此言果徳。以前經云如來信
T2217_.59.0601b03: 解遊戲神變。豈因相＊耶文又云。局因也。
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。如來已證平等法
T2217_.59.0601b07: 界。以神力加持爲令一切衆生皆悉得信
T2217_.59.0601b08: 解同入一切智地。當知從佛信解生也略抄
T2217_.59.0601b09: 既云得信解入一切智地。非關因乎。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。今斷是垢竟即休息耶。未休息更有勝
T2217_.59.0601b12: 法。謂除是垢已當生如來信解此義如最
初解　文
T2217_.59.0601b13: 我見等是初劫所斷。然斷此垢而生如來信
T2217_.59.0601b14: 解。豈是佛果耶。但如來信解者從當立名
T2217_.59.0601b15: 歟。或因信解又佛智用故云爾歟。又此義如
T2217_.59.0601b16: 最初解者指今文也。於是中間者爲顯果
T2217_.59.0601b17: 非信解。非簡初地歟
T2217_.59.0601b18: 梵云微吃哩抳多者。問。此梵名通信解乎。
T2217_.59.0601b19: 答。疏第三云。此信解。梵音阿毘目底。謂明
T2217_.59.0601b20: 見是理心無疑慮○下云深信者。此信梵
T2217_.59.0601b21: 音捨攞駄。是依事依人之信文或云。此文
T2217_.59.0601b22: 信解有別梵名故今梵名不通彼也。私一
T2217_.59.0601b23: 義云。遊戲神變同含此梵名。信解何不然。
T2217_.59.0601b24: 今文雖信解梵語梵語多含故顯有餘義
T2217_.59.0601b25: 歟。下文又示信解有多梵名歟。例如日有
T2217_.59.0601b26: ＊毘盧遮那及阿儞地也梵名耳
T2217_.59.0601b27: 從初發心以來者以來者向下以去向上。上
T2217_.59.0601b28: 上去去下下來來故。依之疏第三云。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: 中信解擧地上行體遊戲神變示地前利益
T2217_.59.0601c03: 歟。若爾本行菩薩道者可通四十二地矣。
T2217_.59.0601c04: 約行者修顯邊云本行等。顯得以後是無
T2217_.59.0601c05: 去來今故三世常恒自性法身也。又准下從
T2217_.59.0601c06: 初發心以來得精進大勢等釋者初地上云
T2217_.59.0601c07: 以來也。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。謂入此三昧
T2217_.59.0601c09: 時則證知一切如來皆同一法界智體於一
T2217_.59.0601c10: 念中能次第觀察無量世界微塵等諸三昧
T2217_.59.0601c11: 門知如是如是若干衆生於種種三昧門
T2217_.59.0601c12: 中應得入道○於一一門各得成就無量
T2217_.59.0601c13: 衆生故名一體速疾力三昧也文以前後釋
T2217_.59.0601c14: 思之。今三昧通因果位所入也。今云本行
T2217_.59.0601c15: 菩薩道。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同行觀之相是
T2217_.59.0601c17: 殊。准下佛三昧義。今又證知無量知識皆
T2217_.59.0601c18: 同一法界體供養故云一體於一念中遍
T2217_.59.0601c19: 行自利利他諸度門故云速疾力歟。此因
T2217_.59.0601c20: 位二利行。彼果後觀知之益也。當知普門一
T2217_.59.0601c21: 門三昧別。普門行者乘一體速疾力三昧至
T2217_.59.0601c22: 大日位也。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大慈三昧或住
T2217_.59.0601c24: 普觀三昧等也。此中供養有事理。供養法疏
T2217_.59.0601c25: 云。理者會理入證。是云理供養也。事者盡
T2217_.59.0601c26: 心竭力營辨香花供養佛海。是＊言事供
T2217_.59.0601c27: 養也文具如下辨。諸度又通事理。謂用六
T2217_.59.0601c28: 度印明。是理六度也。備六種微供是事六度
T2217_.59.0601c29: 也。十波羅蜜萬行等准知矣。具如五重結
T2217_.59.0602a01: 護雜問答等耳
T2217_.59.0602a02: 問。於一念中如何滿二利行耶。答。檜尾
T2217_.59.0602a03: 口決云。此大悲弘誓。常途義約外衆生爲
T2217_.59.0602a04: 言。今意約内爲言也。衆生者内心煩惱。
T2217_.59.0602a05: 清淨已隨煩惱數諸佛顯現。是名約内心
T2217_.59.0602a06: 衆生誓願度。約他衆生其自心諸煩惱下
T2217_.59.0602a07: 所有本覺如來依我修三密力悉顯現。如
T2217_.59.0602a08: 是依熏大悲種於諸衆生彼外衆生亦速
T2217_.59.0602a09: 會縁成佛。若唯約外衆生界無盡。如何應
T2217_.59.0602a10: 度竟。大悲冥益寛矣。無有一衆生依我大
T2217_.59.0602a11: 悲觀力不令本覺佛顯現也取意實夫三祇
T2217_.59.0602a12: 功徳促半念無邊衆生度一座三密妙行五
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: 滿世出世勝希願除疑究竟獲三昧自利
T2217_.59.0602a16: 利他因是生文此中智者經菩提心也。寶者
T2217_.59.0602a17: 經如意寶也。依一體速疾力三昧自利利
T2217_.59.0602a18: 他法具足故。云除疑究竟獲三昧自利利他
T2217_.59.0602a19: 因是生也
T2217_.59.0602a20: 於一切實報所生等者。大師吽字義云。此
T2217_.59.0602a21: 報者非因縁酬答之報果。相應相對故名曰
T2217_.59.0602a22: 報也。此則理智相應故曰報。心境相對故曰
T2217_.59.0602a23: 報也。法身智身相應無二故名報性相無
T2217_.59.0602a24: 礙渉入故曰報體用無二相應故曰報也文
T2217_.59.0602a25: 准此釋者。今經意理爲能住智爲所住故
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。故上文釋住處
T2217_.59.0602a29: 云。既從遍一切處加持力生即與無相法
T2217_.59.0602b01: 身無二無別文依如是等義云報也。問。經
T2217_.59.0602b02: 云信解所生。疏云本行菩薩道等。此豈
T2217_.59.0602b03: 非因縁酬答義乎。依之經第五明自性身
T2217_.59.0602b04: 土云。無量菩薩隨福所感宮室殿堂意生
T2217_.59.0602b05: 之座文既云隨福所感明修因感果云事。又
T2217_.59.0602b06: 理智相應義何必不共説。彼天台釋云。境發
T2217_.59.0602b07: 智爲報智冥境爲受文爾何。答。信解所生
T2217_.59.0602b08: 者且約行者修顯邊云爾。非修因感果義。
T2217_.59.0602b09: 次隨福所感者是又於修顯法寄如常作
T2217_.59.0602b10: 此言。非實因縁相感也。又天台釋者雖理
T2217_.59.0602b11: 智相應因分縁起理智而未及性徳本具心
T2217_.59.0602b12: 境故。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: 高無中邊。大樓閣者五大所成五輪率都
T2217_.59.0602b16: 婆也。＊率都婆名爲高顯。故高無中邊云文
T2217_.59.0602b17: 問。今此樓閣可有法爾隨縁二義乎。答。聲
T2217_.59.0602b18: 字義云。大日經曰。爾時世尊○住於定中
T2217_.59.0602b19: ○即時諸佛國土地平如掌○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: 身安住其中。此文現顯何義。謂有二義。一
T2217_.59.0602b23: 明法佛法爾身土。謂法界性身法界幖幟。二
T2217_.59.0602b24: 明隨縁顯現。謂菩薩隨福所感及如來信解
T2217_.59.0602b25: 願力所生故文准今此文云信解生大樓閣
T2217_.59.0602b26: 故。但是隨縁義歟。或又信解遊戲神變生同
T2217_.59.0602b27: 下信解願力所生故。隨縁義也。大樓閣寶王
T2217_.59.0602b28: 擬下法界幖幟故云法界樓觀觀者家
屋義也		即是
T2217_.59.0602b29: 法爾義也。問。大師釋自性身土爲法爾三
T2217_.59.0602c01: 身身土爲隨縁也。故次下釋云法身依正則
T2217_.59.0602c02: 法爾所成。結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。何以此文成自性
T2217_.59.0602c04: 土樓閣隨縁義乎。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。非釋上隨縁義也。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之。
T2217_.59.0602c10: 非指上文歟。況復四種身皆具横竪二義。
T2217_.59.0602c11: 法爾隨縁互有所限乎。或又上文信解願力
T2217_.59.0602c12: 所生句含二身隨縁歟。故又引合報身也
T2217_.59.0602c13: 下文無願力二字故。又具引下文何先抽引
T2217_.59.0602c14: 之乎。或又文雜擧故雖屬自性段説受用
T2217_.59.0602c15: 文故合報身歟。自性法爾三身隨縁影略
T2217_.59.0602c16: 互顯各具二義歟。又義樓閣幷莊嚴其體擧
T2217_.59.0602c17: 寂滅性法爾也。猶如能嚴所嚴皆金剛。依加
T2217_.59.0602c18: 持力以諸徳間飾成樓閣是隨縁也。猶如
T2217_.59.0602c19: 能所嚴之相。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
T2217_.59.0602c21: 無相中而現有相。雖復有相而從因縁
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
T2217_.59.0602c24: 但五方之色更有種種雜色也。雜色幡其相
T2217_.59.0602c25: 長而在門標之上。○標上又懸白拂寶鐸以
T2217_.59.0602c26: 爲莊嚴。前是綵幡幡有寶鐸及幡拂之類。幷
T2217_.59.0602c27: 懸寶幡而間錯之也○從第一無相之法
T2217_.59.0602c28: 而出生如是大悲藏生之相普現色身種
T2217_.59.0602c29: 種方便説無量法。是雜色義也文
T2217_.59.0603a01: 然此第一寂滅之相等者。疏十六云。佛住畢
T2217_.59.0603a02: 竟無相寂滅之法。以大悲故住於三昧令
T2217_.59.0603a03: 一切大會無量衆生得見此大悲胎藏漫
T2217_.59.0603a04: 荼羅莊嚴大會微妙之法○而令衆生各隨
T2217_.59.0603a05: 本縁見種種色聞種種聲獲種種法各隨
T2217_.59.0603a06: 心器如法修行。有如此大因縁故文私云。
T2217_.59.0603a07: 第一寂滅幷無相寂滅是自證位也。以如來
T2217_.59.0603a08: 加持等者以大悲住三昧義也。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。鑒未來衆生心器故有如此相。若
T2217_.59.0603a11: 彼未來衆生可見聞觸知金剛手等流傳令
T2217_.59.0603a12: 如法修行入法界故云有大因縁也。既云
T2217_.59.0603a13: 可見聞等可字起盡約未來機耳。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: 一三識所知別爲三。眼名爲見耳爲聞意
T2217_.59.0603a17: 知名爲識鼻舌身識名爲覺　答曰。是三識
T2217_.59.0603a18: 助道法多故。是故別説。餘三識不爾。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: 童子而白彌勒言。唯願大聖開樓閣門令
T2217_.59.0603a22: 我得入。時彌勒前詣樓閣彈指出聲其門
T2217_.59.0603a23: 即開令善財入。善財心喜入已還閉。見其樓
T2217_.59.0603a24: 閣廣博無量同於虚空。乃至善財於一處
T2217_.59.0603a25: 中見一切處一切諸處悉如是。乃至爾時
T2217_.59.0603a26: 彌勒即攝神力入樓閣中彈指作聲告善
T2217_.59.0603a27: 財言。善男子縁起法性如是。此是菩薩知
T2217_.59.0603a28: 諸法智因縁聚集所現之相。如是自性如幻
T2217_.59.0603a29: 如夢等。疏主今取此文意者。若眞言行者
T2217_.59.0603b01: 見聞觸知此境界時即同善財入彌勒閣
T2217_.59.0603b02: 中於一處中見一切處一切處中悉如是
T2217_.59.0603b03: 見。即觀十縁生句與花嚴宗不相異也文
T2217_.59.0603b04: 疏下釋云。今此宗直以淨菩提心爲門。若
T2217_.59.0603b05: 入此門即是初入一切如來境界。譬如彌
T2217_.59.0603b06: 勒開樓閣内善財童子是中具見無量不
T2217_.59.0603b07: 思儀事難以言宣但入者自知耳文抄意
T2217_.59.0603b08: 以彼經菩薩知法智及境自性如幻等義
T2217_.59.0603b09: 同今經十縁生句觀。准下釋者未必然。此
T2217_.59.0603b10: 樓閣棟梁椽柱及莊嚴相皆法門表儀故。即
T2217_.59.0603b11: 以此爲門入一切法界門類善財入樓閣
T2217_.59.0603b12: 而一處中見一切處矣
T2217_.59.0603b13: 上説金剛法界宮等者。上經文説住處云如
T2217_.59.0603b14: 來加持故云即是如來身。次明樓閣云如
T2217_.59.0603b15: 來信解故云亦是如來身也。又例上宮及
T2217_.59.0603b16: 閣云如來身而成師子座亦菩薩身義故
T2217_.59.0603b17: 云亦爾歟。問。宮閣是如來加持力信解力
T2217_.59.0603b18: 所生。何即云如來身＊耶。答。如來加持身
T2217_.59.0603b19: 即宮故。次文如來是從信解生閣也爲言又
T2217_.59.0603b20: 義如來身者釋家詞也。意云。經説宮及閣即
T2217_.59.0603b21: 是如來三昧耶身也。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: 名師子坐。爲佛化師子。爲實師子來。爲金
T2217_.59.0603b26: 銀木石作師子。又師子非善獸故佛所不
T2217_.59.0603b27: 須。亦無因縁故不應來。答曰。是號名佛
T2217_.59.0603b28: 子非實師子也。佛爲人中師子。佛所座處
T2217_.59.0603b29: 名師子座。一切座處若床若地皆名師子座。
T2217_.59.0603c01: 譬如今國王座處名師子坐○又如師子四
T2217_.59.0603c02: 足獸中獨歩無畏能伏一切佛亦如是。於
T2217_.59.0603c03: 九十六種外道中一切降伏無畏故名人師
T2217_.59.0603c04: 子文
T2217_.59.0603c05: 九十六種外道者。抄云。謂西方外道九十五
T2217_.59.0603c06: 種。若兼佛法成九十六種。謂佛法中有人。
T2217_.59.0603c07: 雖披經典不達聖旨心行理外。亦名外
T2217_.59.0603c08: 道文私云。佛教中有人者。犢子部歟。彼宗立
T2217_.59.0603c09: 非即非離我故屬外道矣。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: 文但云九十五者論邪道故文
T2217_.59.0603c12: 勇健菩提心者。疏第三云。住勇健菩提心者。
T2217_.59.0603c13: 勇健是雄猛無怯弱義。所以須此心者。
T2217_.59.0603c14: 以眞言行者未見眞諦以來當有違順境
T2217_.59.0603c15: 界○爾時安心不動無有退屈。依於法教
T2217_.59.0603c16: 而淨除之文又云。＊毘盧遮那金翅鳥王俯
T2217_.59.0603c17: 觀法界大海如觀明鏡奮止觀翅搏天
T2217_.59.0603c18: 人龍。乃是勇健菩提心也文
T2217_.59.0603c19: 若作淺略釋等者。雜問答云。此有深祕淺略
T2217_.59.0603c20: 二義。淺略意即以菩薩身爲師子座。深祕
T2217_.59.0603c21: 以菩薩心爲師子座。菩薩深敬法故以身
T2217_.59.0603c22: 荷戴佛師子座。所以菩薩身爲座也眞言門
T2217_.59.0603c23: 菩薩初發意來勇健精進無有怯弱。住此大
T2217_.59.0603c24: 勢心獲得佛菩提。所以云心爲座。問。以
T2217_.59.0603c25: 心爲座之義云何。答。菩薩次第初地爲第
T2217_.59.0603c26: 二地基乃至第十地爲第十一地基。此菩薩
T2217_.59.0603c27: 行爲佛果本故菩薩心爲如來座取意私云。
T2217_.59.0603c28: 此釋意擧菩提心譬師子之釋成心爲座
T2217_.59.0603c29: 義重引上十地行爲座釋成上義矣。故知
T2217_.59.0604a01: 菩提心爲師子即爲座也。師子即座故作
T2217_.59.0604a02: 持業釋。當知今淺略釋對上二節文也。今
T2217_.59.0604a03: 此宗明義下上雖釋菩薩行爲座未聞師
T2217_.59.0604a04: 子義。故重釋成師子即座義也。問。智論釋
T2217_.59.0604a05: 淺深中屬何文乎。答。座義對上文師子義
T2217_.59.0604a06: 待下文。此釋師子之座故爲淺略。若爾何今
T2217_.59.0604a07: 更作淺略釋乎。謂。智論雖作師子座依主
T2217_.59.0604a08: 釋邊淺略未明身爲座淺略之故。又今宗
T2217_.59.0604a09: 下一節却雖成上座即師子義兼又對智度
T2217_.59.0604a10: 師子文成深祕也。故問答云。問。何故菩
T2217_.59.0604a11: 薩行及佛身喩師子＊耶。答。釋論云。如
T2217_.59.0604a12: 師子王於衆獸中獨歩無畏佛亦如是。一
T2217_.59.0604a13: 切降伏以無畏故名人中師子。又菩薩勇
T2217_.59.0604a14: 猛大勢之行猶如師子故取意當知前後兩
T2217_.59.0604a15: 節座義淺深中間二文師子淺深也。問。經
T2217_.59.0604a16: 中但身爲座。何今釋心爲座義乎。答。擧
T2217_.59.0604a17: 身顯心歟。心依身而住故。或兩部配身心
T2217_.59.0604a18: 時胎藏三密倶云身密歟。故大師釋經身祕
T2217_.59.0604a19: 密文云法佛三密文或身字亦名心體歟。
T2217_.59.0604a20: 例如云實相智身又倶舍云六識身耳。大
T2217_.59.0604a21: 疏抄云。師子座者是菩薩身也。意以爲。菩薩
T2217_.59.0604a22: 修萬行滿足地＊波羅蜜故。當知後地即
T2217_.59.0604a23: 以前地爲基。故云如來以菩薩身爲師子
T2217_.59.0604a24: 座云云亦如師子王人所座故云師子座也。
T2217_.59.0604a25: 智度論意也。又云。諸菩薩深心敬法乃至以
T2217_.59.0604a26: 身荷戴佛師子座故菩薩之身爲師子座
T2217_.59.0604a27: 也。三義畢文此又爲三義。菩提心爲師子文
T2217_.59.0604a28: 屬初釋歟。與大師問答同歟。智證大師記
T2217_.59.0604a29: 云。然淺略釋應云必有師子戴座。今所請
T2217_.59.0604b01: 來金剛界＊毘盧遮那座下所畫者是也。深
T2217_.59.0604b02: 祕釋示如來無畏法門略抄此釋異疏歟。或
T2217_.59.0604b03: 無畏法門者菩提心有大勢力故云爾歟
T2217_.59.0604b04: 以身荷戴佛師子座者。若如古點。菩薩身
T2217_.59.0604b05: 荷戴八師子座歟。若爾菩薩身可云師子
T2217_.59.0604b06: 座之座歟。又文點云。以身荷戴佛師子之
T2217_.59.0604b07: 座之故云云師子者指佛也
T2217_.59.0604b08: 問曰佛所説經等者。抄云。此問意云佛所説
T2217_.59.0604b09: 經即應直宣正宗何須先明住處及眷屬
T2217_.59.0604b10: 耶文
T2217_.59.0604b11: 答曰譬如國王等者。抄云。謂佛設教必不徒
T2217_.59.0604b12: 然。若不先明住處眷屬何存。若不次辨眷
T2217_.59.0604b13: 屬當根則闕故。五種成就闕一不可。是故
T2217_.59.0604b14: 次第須如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: 如國王若有政令乃至倍復生信故文外朝
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
T2217_.59.0604b19: 外民無當機之意也。故慈覺教王經疏一云。
T2217_.59.0604b20: 問。諸佛説法必爲利他。今與内證眷屬説
T2217_.59.0604b21: 法。有何利益　答。是即自受法樂。如轉
T2217_.59.0604b22: 輪聖王與自眷屬受大快樂非是國内萬
T2217_.59.0604b23: 民所知故文此意本地身説内證義也。故彼
T2217_.59.0604b24: 抄上文云。本有法身説内證時有隨自隨他
T2217_.59.0604b25: 之二説。隨自意之邊唯有自性所成眷屬。隨
T2217_.59.0604b26: 他意之邊專有實行當機之人。於此二義各
T2217_.59.0604b27: 有文證。隨自意説無當機説文。瑜祇經云。
T2217_.59.0604b28: 諸地菩薩倶不覺知文此菩薩有顯教菩薩
T2217_.59.0604b29: 眞言未究竟菩薩。疏一云。譬如國王○如上
T2217_.59.0604c01: 引隨他意説有當機之説云。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		　住加持三昧加持身也。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: 記者經家云時史結集書記云着記。某時
T2217_.59.0604c10: 王以下五成就相也。時王處臣＊如是教命
T2217_.59.0604c11: 信是也。境内信伏等者傳法者擧五句等流
T2217_.59.0604c12: 布閻浮令未來衆生生信也。合説中法王
T2217_.59.0604c13: 亦爾者合譬如國王出居外朝也。將説大法
T2217_.59.0604c14: 合若有政令制斷刑賞。必於大眷屬乃至證明
T2217_.59.0604c15: 者擬譬中五成就也。令作證明是影向衆意
T2217_.59.0604c16: 歟。聞者生信已下合境内信伏等。是則指未
T2217_.59.0604c17: 來流通得益之人。非今經同聞衆也。問。
T2217_.59.0604c18: 云法王亦爾指國王。非合當經教主乎。
T2217_.59.0604c19: 故疏釋教主云本地法身。何。答。譬説出
T2217_.59.0604c20: 居外朝今經説會也。若爾可加持身。其證如
T2217_.59.0604c21: 上出矣又疏第十四祕密＊漫
荼羅品		云。如師子王
T2217_.59.0604c22: 在深窟中安住不動有時出穴頻申奮動。即
T2217_.59.0604c23: 是其身本不動今則離其常處而動故也。佛
T2217_.59.0604c24: 亦如是。安住如是甚深密藏之中。若非
T2217_.59.0604c25: 如來加持神力則微妙寂絶不可得示現文
T2217_.59.0604c26: 今此釋譬雖異意是同。師子在深窟如國
T2217_.59.0604c27: 王在帳内。有時出窟如出居外朝也。然佛
T2217_.59.0604c28: 亦如是合説通在窟出窟也。合加持神力
T2217_.59.0604c29: 及微妙寂絶義故今又可爾也。頻申奮動是
T2217_.59.0605a01: 今將説大法意也。故當卷別序釋云。如師子
T2217_.59.0605a02: 將欲震吼必先奮迅其身呈現材力然後
T2217_.59.0605a03: 發聲。如來亦爾。將欲必定師子＊吼宣説一
T2217_.59.0605a04: 切智門故先奮迅示現無盡莊嚴藏也文凡
T2217_.59.0605a05: 今經三十一品皆雖自受法樂説悉加持身
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。凡有所説皆是如來加持神力則不可
T2217_.59.0605a08: 表示。故名神力加持字輪品也。餘一切品皆
T2217_.59.0605a09: 如是釋之文
T2217_.59.0605a10: 故先列衆也者。或本衆下有及處二字。或本
T2217_.59.0605a11: 唯有處一字矣。問既問衆及處。結文亦可
T2217_.59.0605a12: 有處歟。或今釋衆文故唯可限衆也
T2217_.59.0605a13: 虚空無垢等者先徳祕釋云密藏院　初六就
T2217_.59.0605a14: a字之五轉差別。次五歴因分住心施設。
T2217_.59.0605a15: 後八偏寄祕密莊嚴判義。初六中亦爲二。
T2217_.59.0605a16: 初五別顯五轉不同。後一總歸不二實際○
T2217_.59.0605a17: 虚空無垢執金剛者即是菩提心體。如最初
T2217_.59.0605a18: a字當開佛知見。執者二執謂人執法執也。
T2217_.59.0605a19: 愚童凡夫二執恒有。二乘之人雖斷人執
T2217_.59.0605a20: 未斷法執爲於人執畢竟淨。法執未斷之
T2217_.59.0605a21: 位人空未淨故也。菩薩之人分斷非全。所
T2217_.59.0605a22: 以有位位階級。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。准離一
T2217_.59.0605a27: 切執諍戲論等文可修生歟。故下文云。業
T2217_.59.0605a28: 壽種子皆悉焚滅得至虚空無垢大菩提心
T2217_.59.0605a29: 文又第二云。初地菩薩得至虚空無垢菩提
T2217_.59.0605b01: 心文第三云。於二種扼縛得蘇息處。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: 觀自心故即時人法戲論淨若虚空文金界
T2217_.59.0605b04: 儀軌釋修菩提心云。我見自心清淨如滿
T2217_.59.0605b05: 月離諸煩惱垢能執所執等文今文同之。又
T2217_.59.0605b06: 下釋無垢執金剛云。即是離一切障菩提
T2217_.59.0605b07: 心也。則知初質尚與微垢共住。初質者金
T2217_.59.0605b08: 剛也。又儀軌釋通達心云。觀心如月輪若
T2217_.59.0605b09: 在輕霧中文又祕釋云。初二是菩提爲因也。
T2217_.59.0605b10: 中分本有修成文依此等釋唯本有也。但離
T2217_.59.0605b11: 障文雖同儀軌本淨新淨別故又義通二
T2217_.59.0605b12: 義。五轉中因句故猶如金薩通本有修生矣
T2217_.59.0605b13: 離一切障是明新淨邊無垢無染是説本淨
T2217_.59.0605b14: 義故。問。此菩提心有東因中因二義乎。
T2217_.59.0605b15: 答。若東若中皆a字爲因故倶存歟。中約本
T2217_.59.0605b16: 有因東約修生因歟。東因亦行義此意歟。
T2217_.59.0605b17: 或又東中同通本修歟。第八識第九識菩提
T2217_.59.0605b18: 心可通本修故。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。如淨虚空體離一切障
T2217_.59.0605b21: 翳垢染無能取也及離一切分別無所取
T2217_.59.0605b22: 也。若於虚空體上見有障染名爲執諍。若
T2217_.59.0605b23: 於虚空上分別是淨是垢即名戲論。虚空
T2217_.59.0605b24: 不爾故能遠離也。淨菩提心亦復如是。法合
T2217_.59.0605b25: 易知文私云。能取所取者可通依他能取所
T2217_.59.0605b26: 取遍計能取所取歟。染分依他是可斷法故
T2217_.59.0605b27: 依他見相二分如次能所取也。於此依他見
T2217_.59.0605b28: 相執實能所取是遍計能所取也。是體用都
T2217_.59.0605b29: 無故又所離也。又准先徳義以虚空喩菩
T2217_.59.0605c01: 提心以無障翳等類離執諍等也。障翳比
T2217_.59.0605c02: 執。二乘菩薩所斷異故。垢染類諍。天台華
T2217_.59.0605c03: 嚴所離別故。分別譬戲論。妄執又名分別
T2217_.59.0605c04: 故。准此文者虚空無垢稱約喩矣
T2217_.59.0605c05: 復次虚空遊歩等者。祕釋意云。是菩提行也。
T2217_.59.0605c06: 如第二a字當示佛知見。此中以三義釋
T2217_.59.0605c07: 遊歩也。不住著已得之法故云不住。能進
T2217_.59.0605c08: 趣未得之行故云勝進。起自利利他之大
T2217_.59.0605c09: 用故云神變也。都無所住進修萬行起大神
T2217_.59.0605c10: 通之三句如次釋成三義也。又不住者表
T2217_.59.0605c11: 蓮華部。本來之理在纒出纒常離住著。如
T2217_.59.0605c12: 彼蓮華在泥出泥離垢染矣。勝進者表金剛
T2217_.59.0605c13: 部。本有之智有斷＊惑之能如彼金剛有摧
T2217_.59.0605c14: 破之徳。斷惑必有勝進也。神變表佛部。如
T2217_.59.0605c15: 上理智凡位未顯覺道圓滿即名爲佛。當此
T2217_.59.0605c16: 之時具足無盡神變故名佛部也。又三義
T2217_.59.0605c17: 如次因根究竟三句也。本有菩提心無住著
T2217_.59.0605c18: 故。菩提薩埵進修萬行無離大悲故。三
T2217_.59.0605c19: 覺圓滿到究竟地必以神通方便起化用
T2217_.59.0605c20: 故。今執金剛是五轉中偏當行義。三句中唯
T2217_.59.0605c21: 根句也。而分別三句三部等。是本具一切互
T2217_.59.0605c22: 相交渉如因陀羅網。所以理理無邊智智
T2217_.59.0605c23: 無數法界法門不可定執矣。問。第三以後
T2217_.59.0605c24: 標其數。何今云復次＊耶。答。或云。第二金
T2217_.59.0605c25: 剛具因行二義。謂望本有菩提心是發歸
T2217_.59.0605c26: 本心故屬行。於修生初發心故爲種子。東
T2217_.59.0605c27: 行亦因。可思之。若約修生菩提心邊有菩
T2217_.59.0605c28: 提心義故不云第二云復次合多義也。
T2217_.59.0605c29: 私云。祕釋中准三義配三句。此中因行果
T2217_.59.0606a01: 合説故但云第二唯是行闕因義。故云復
T2217_.59.0606a02: 次兼因義矣。或云。准無住義虚空有不住
T2217_.59.0606a03: 能故知虚空即遊歩義也。小田原義云。菩提
T2217_.59.0606a04: 心起行喩虚空遊歩也云云私云。菩提心起
T2217_.59.0606a05: 勝進行如虚空即遊歩。若虚空爲所遊履
T2217_.59.0606a06: 者可云遊歩虚空矣
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: 重顯上虚空無垢生起發行金剛。但初只
T2217_.59.0606a10: 云菩提心體性無垢未談有行。今阿字門
T2217_.59.0606a11: 種修無住行云云此義意初二釋顯因行體
T2217_.59.0606a12: 今復次示二種生起矣。故知通二種復次
T2217_.59.0606a13: 也。故初標不置牒言矣。或云。初釋體用義
T2217_.59.0606a14: 今釋種芽義也。私云。於此文可讀亂達。虚
T2217_.59.0606a15: 空無垢正釋復次也。第二遊歩云復次而不
T2217_.59.0606a16: 云第二示有亂達歟。所謂正釋約本有菩
T2217_.59.0606a17: 提心。復次據修生菩提心。二種中正起行
T2217_.59.0606a18: 是修生故云發也。即取能發心而非取所
T2217_.59.0606a19: 發行也。或又修生菩提心望本有菩提心
T2217_.59.0606a20: 且屬第二行歟。故爲遊歩復次矣。或又正
T2217_.59.0606a21: 釋約三句義故云即是菩提心體。復次據
T2217_.59.0606a22: 五轉義故云即a字門矣
T2217_.59.0606a23: 第三虚空生執等者。祕釋云。當第三a@m字悟
T2217_.59.0606a24: 佛知見文私云。大空生是同a@m字大空點義
T2217_.59.0606a25: 故又成菩提義。以四不生觀之無所起無
T2217_.59.0606a26: 起處。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無所得方便
T2217_.59.0606b01: 合上四大虚空虚空不礙又増上縁
也或能作因也		　是一切智
T2217_.59.0606b02: 門五義也。以萬行合上念念滋長等。意云。
T2217_.59.0606b03: 以無所得方便爲縁而生萬行云眞實生。
T2217_.59.0606b04: 又名大空生也爲言故下云。隨行者以無住
T2217_.59.0606b05: 心所修萬行即由大悲地界所執持故乃
T2217_.59.0606b06: 至大悲虚空不障礙故爾時無量度門任運
T2217_.59.0606b07: 開發由如芽莖枝葉次第莊嚴文故知智門
T2217_.59.0606b08: 五義爲縁所修萬行爲所生歟。或本方便
T2217_.59.0606b09: 上有爲字。故知萬行亦縁也。無得合虚空
T2217_.59.0606b10: 萬行合四大歟。謂萬行爲縁生菩提芽云
T2217_.59.0606b11: 大空生也。疏下云。平等種子生法性芽即
T2217_.59.0606b12: 是大空生也取意或萬行展轉爲縁及生故
T2217_.59.0606b13: 云萬行爲縁歟。依密抄意者。已上三種
T2217_.59.0606b14: 金剛者如次因根究竟三句矣。又依祕釋意。
T2217_.59.0606b15: 第三虚空生是大悲句攝也。故釋云。就上來
T2217_.59.0606b16: 六種金剛或以三句次第配屬。所謂初二是
T2217_.59.0606b17: 菩提爲因也。中分本有修生二門。次二者
T2217_.59.0606b18: 大悲爲根。此中亦異萬行大悲。後二是方便
T2217_.59.0606b19: 究竟。於此隨順衆生隨順菩提二種方便文
T2217_.59.0606b20: 若依祕釋今本爲勝。大空生即萬行故。或
T2217_.59.0606b21: 祕釋依或本歟。亦於今本可讀文點無得
T2217_.59.0606b22: 方便萬行爲縁云云問。以五轉義案之。抄
T2217_.59.0606b23: 有三句不盡五轉之過。祕釋似證還爲行。
T2217_.59.0606b24: 如何。答。祕釋以五句配五轉合六句
T2217_.59.0606b25: 爲三句。義門是異。勿成行證相違難。抄又
T2217_.59.0606b26: 於今文不見五a義。何付過乎。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字有十二轉除中
T2217_.59.0606b29: 七字菩提因行證入究竟。中間則大悲句攝
T2217_.59.0606c01: 略抄此意中間七字攝第二行云大悲句歟。
T2217_.59.0606c02: 問。五轉時第二爲行。三句時何屬因乎。
T2217_.59.0606c03: 答。於遊歩有三義中。第一因義故云淨
T2217_.59.0606c04: 菩提心都無所住。後二行義。故云進修萬行
T2217_.59.0606c05: 等。仍今遊歩合因行義。故無違矣。問。復
T2217_.59.0606c06: 次釋中修無住行文無住即非行乎。答。無
T2217_.59.0606c07: 住義通五轉故。故上文結五轉云。皆以無
T2217_.59.0606c08: 所住而住其心文若爾隨宜歟。或又下文
T2217_.59.0606c09: 修生菩提心有亦因亦行義故云行。非所
T2217_.59.0606c10: 發根芽行歟。種殖方便是今無住行也。根中
T2217_.59.0606c11: 萬行大悲者。第三云萬行爲縁第四云大悲
T2217_.59.0606c12: 曼荼故。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: 異者第一約無垢義第二依不住義虚空即
遊歩也
T2217_.59.0606c15: 第三取無礙義也。三種倶從喩立名耳
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。若人能證此空三昧
T2217_.59.0606c18: 即能萬徳莊嚴其身如淨虚空明覩顯色
T2217_.59.0606c19: 也文祕釋云。當第四a@h字入佛知見也文私
T2217_.59.0606c20: 云。被雜色衣者。表寂滅智身之上萬徳挍
T2217_.59.0606c21: 飾。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。莖葉花實四表有餘無餘等
T2217_.59.0606c23: 四種涅槃及常樂等四徳也。即第四智印也。
T2217_.59.0606c24: 四涅槃四徳非一故云萬徳開敷又云具種
T2217_.59.0606c25: 種色也。問。開敷華王佛是南方佛五轉中
T2217_.59.0606c26: 行。何配涅槃乎。答。彼華開敷故表行。此
T2217_.59.0606c27: 華實滋繁萬徳開敷故顯果徳。所以有異。又
T2217_.59.0606c28: 菩提心有東因中因二義。若中因義以開敷
T2217_.59.0606c29: 花爲成菩提佛。故疏六云。黄色是娑羅樹
T2217_.59.0607a01: 王色。以成正覺時萬徳開敷皆到金剛際
T2217_.59.0607a02: 故第三文開敷既通行證。若爾何不爲涅槃
T2217_.59.0607a03: ＊耶。或萌芽者第二智印。増長者第三智印。
T2217_.59.0607a04: 二三轉齊第四故皆雜色所攝矣
T2217_.59.0607a05: 復次種種等者。或云。正釋解雜色義復次
T2217_.59.0607a06: 釋衣義也。私云。初約所生萬徳明雜色衣
T2217_.59.0607a07: 義。今就能生因縁顯雜色衣義也。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: 復次如世間綵盡不過五色巧惠者善分
T2217_.59.0607a10: 布之出生萬像。法界不思議色不過五字
T2217_.59.0607a11: 門如來以普門善巧圖作悲生曼荼羅略
T2217_.59.0607a12: 抄又云。以法界不思議色染衆生心同一
T2217_.59.0607a13: 淨菩提心文或前約從因至果義今依從果
T2217_.59.0607a14: 向因義歟。故疏第十六云。從第一無相之
T2217_.59.0607a15: 法而出生如是大悲藏生之相普現色身
T2217_.59.0607a16: 種種方便説無量法。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
T2217_.59.0607a18: 第五@a字依端嚴種子文意云。第五字衆點
T2217_.59.0607a19: 具足故云端嚴。又甚深祕密字故云種子也
T2217_.59.0607a20: 爲言是約字釋也。若約果徳者横遍十方
T2217_.59.0607a21: 具衆徳故云端嚴。竪通三際無失壞故云
T2217_.59.0607a22: 種子。下已得果實當端嚴義還爲種子是種
T2217_.59.0607a23: 子義也。又約自證云果實望化他云種
T2217_.59.0607a24: 子。又始覺窮滿故已得果實也。本覺隨縁故
T2217_.59.0607a25: 還爲種子矣。言善行歩等者。自下釋歩行
T2217_.59.0607a26: 義也。望遊歩言異者。前約上轉今據下
T2217_.59.0607a27: 轉也。又進趣自利道云遊歩趣向利他道
T2217_.59.0607a28: 云行歩矣。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。無滯云通有障云塞也。曲中
T2217_.59.0607b02: 規矩者抄有二釋。初釋云曲謂委曲中去文
T2217_.59.0607b03: 意委當規矩可讀歟。後釋云曲隨他意言
T2217_.59.0607b04: 中謂順自意語皆成佛事文意曲中於規矩
T2217_.59.0607b05: 可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。是即以隨自隨他方
T2217_.59.0607b07: 便作佛事義也。斯則自利利他中於利他
T2217_.59.0607b08: 邊分二義也。故云俯應群機矣。例如聖位
T2217_.59.0607b09: 經中云或自意趣説或他意趣説耳。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。住如實際照上來五句究竟不
T2217_.59.0607b13: 二名住一切法平等也。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。謂因果下擧三對
T2217_.59.0607b17: 六重法釋上一切法也。所謂五轉中前四爲
T2217_.59.0607b18: 因後一爲果一對
二重		　又前四爲有爲因故。後
T2217_.59.0607b19: 一爲無爲果故一對二重是
一往假説也		　又五轉皆爲自
T2217_.59.0607b20: 利第五轉中果後方便爲化他是一對
二重也		亦可
T2217_.59.0607b21: 前二因後三果。有爲無爲准知。初一爲自。
T2217_.59.0607b22: 初地菩提心位頓自證窮故。後四爲化他。爲
T2217_.59.0607b23: 令他知開説功徳故。當知前義約漸證
T2217_.59.0607b24: 今義據頓證耳。入此下以實知平等觀釋
T2217_.59.0607b25: 上平等性也
T2217_.59.0607b26: 然上來五句等者。異義多端。或云。爲成第
T2217_.59.0607b27: 六平等義置然言簡別上來五種差別也。
T2217_.59.0607b28: 故祕釋云。住如實際照上來五句究竟不
T2217_.59.0607b29: 二文又般若抄云。五句者虚空無垢乃至善行
T2217_.59.0607c01: 歩執金剛也文或云。釋六種畢云上來五句。
T2217_.59.0607c02: 定知第六又五句隨一也。但至云五句者第
T2217_.59.0607c03: 一第二約菩提心本有修生雖分之五轉中
T2217_.59.0607c04: 同第一因＊之位也。故疏中不置第一第二
T2217_.59.0607c05: 言粗示此旨歟。私云。後義未詳。第一二
T2217_.59.0607c06: 爲一種者五轉闕乎。第二行故且准聖靈三
T2217_.59.0607c07: 句義中因分本始。第一二約三句爲一句
T2217_.59.0607c08: 三句五轉總合云五句歟。或彼義意第一
T2217_.59.0607c09: 二合爲一轉加第六如次爲五轉歟。前義
T2217_.59.0607c10: 爲勝。所謂五轉有横竪二義。前五句竪義
T2217_.59.0607c11: 第六横意也。故佛徳無淺深殊爲令人易
T2217_.59.0607c12: 解作次第説云云此意也。但初二金剛不置
T2217_.59.0607c13: 一二言者復次虚空無垢等釋爲顯有亂
T2217_.59.0607c14: 達也
T2217_.59.0607c15: 第七哀愍無量等者。祕釋云。自此下約住
T2217_.59.0607c16: 心分別之。於中有二。初五屬因分住心。
T2217_.59.0607c17: 後八屬祕密莊嚴云云又云。哀愍無量者當
T2217_.59.0607c18: 異生羝羊等三種世間心能化智印文私云。
T2217_.59.0607c19: 哀愍者能化之心。大悲爲體。無量衆生界者
T2217_.59.0607c20: 所化之類。衆生言雖通二種生死今但限
T2217_.59.0607c21: 世間三心二常沒也。已出離者讓後後所化
T2217_.59.0607c22: 故。又云當他縁大乘心法相宗也文私云。同
T2217_.59.0607c23: 體悲愍之心當無縁慈悲故。已住平等法
T2217_.59.0607c24: 性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
T2217_.59.0607c26: 同體智力故隨應見聞而現作業文
T2217_.59.0607c27: 第八那羅延力等者。祕釋云。那羅延者當唯
T2217_.59.0607c28: 蘊拔業二心能化智印也文又云。當覺心不
T2217_.59.0607c29: 生三論宗也取意私云。二乘發菩提心切難
T2217_.59.0608a01: 超常沒故。具大勢力能救護也。又相宗雖
T2217_.59.0608a02: 無縁悲無限無無性預化。五性各別故。性
T2217_.59.0608a03: 宗悉成佛。具悉有佛性大勢力故
T2217_.59.0608a04: 經中挍量六十象力等者。涅槃經中有此挍
T2217_.59.0608a05: 量。謂如十小牛力不如一大牛力。十大牛
T2217_.59.0608a06: 力不如一青牛力。如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: 建提此等後後力勝前前十倍。乃至十鉢建
T2217_.59.0608a10: 提力不如一八臂那羅延力。十八臂那羅延
T2217_.59.0608a11: 力不如一十住菩薩一節之力取意三十六卷
本第十可見
T2217_.59.0608a12: 或云。此經中從凡象至香象有六十象六
T2217_.59.0608a13: 十内雖有香象約言總云不如一香象力
T2217_.59.0608a14: 歟。私云。凡象乃至香象六種象各有十故云
T2217_.59.0608a15: 六十象歟。倶舍二十七云。身那羅延力者佛
T2217_.59.0608a16: 生身力等那羅延。此云人種神。有餘師説。佛
T2217_.59.0608a17: 身支節一一皆具那羅延力。象等七十増者
T2217_.59.0608a18: 明那羅延力量也。象等七力十十倍増。一十
T2217_.59.0608a19: 凡象力當一香象力。二十香象力當一摩訶
T2217_.59.0608a20: 諾揵那力此云大
覆形神		三十摩訶諾揵那力當一鉢
T2217_.59.0608a21: 羅塞健提力此云勝
雲神		　四十鉢羅塞建提力當
T2217_.59.0608a22: 一伐浪伽力此云妙
支神		　五十伐浪伽力當一遮
T2217_.59.0608a23: 弩羅力此云執
持神		　六十遮弩羅力當一那羅延
T2217_.59.0608a24: 力。故象等七十十倍増名那羅延力略抄遁
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		准此釋今
T2217_.59.0608a26: 疏文可讀點經中挍量六云云十象力凡象也
T2217_.59.0608a27: 不如一香象力者擧初二顯後四故云乃
T2217_.59.0608a28: 至也。又經云十住菩薩一節。論或云生身
T2217_.59.0608a29: 力。或云佛身支節。今云生身毛孔。論疏少
T2217_.59.0608b01: 異約佛身論之。經云菩薩。謂小乘極果不
T2217_.59.0608b02: 過大乘因位故。以菩薩支節同生身力或
T2217_.59.0608b03: 支節或毛孔歟。力勢同故歟。那羅延者。寶
T2217_.59.0608b04: 師涅槃疏云天帝釋之力士。章安翻云金剛。
T2217_.59.0608b05: 玄應譯云釣鎻力士。眞諦三藏翻爲人生本。
T2217_.59.0608b06: 梵王是衆生之祖父故云人生本也文光倶
T2217_.59.0608b07: 舍記翻云人種神云云私云。既云梵王可色
T2217_.59.0608b08: 天矣。或云天帝釋力士是可欲天也。或
T2217_.59.0608b09: 云人種神人趣攝歟
T2217_.59.0608b10: 第九大那羅延力等者。祕釋云。當一道無
T2217_.59.0608b11: 爲心也。祕密神通者一乘不思議方便也文
T2217_.59.0608b12: 又云。當他縁覺心能化智印文私云。三乘教
T2217_.59.0608b13: 云定性無性不成佛故。以此智印救療故
T2217_.59.0608b14: 云爾也。又天台談闡提定性成佛故爾配
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所救。唯此祕密
T2217_.59.0608b17: 神通力即能救療。唯此中義密不共顯之義
T2217_.59.0608b18: 也略抄相違如何。答。同釋云。雖言救療之
T2217_.59.0608b19: 義同不共之言一而密有兼顯之義顯不
T2217_.59.0608b20: 知密意。如直服丸藥等與讀藥方等。遲
T2217_.59.0608b21: 速淺深豈同日而論略抄私云。准此釋者。祕
T2217_.59.0608b22: 釋約讀方經云救療。問答就服藥云不
T2217_.59.0608b23: 共。故無過。問。性靈集第十云。若使千年讀
T2217_.59.0608b24: 誦大素本草四大病何曾得除。百歳讀誦
T2217_.59.0608b25: 八萬法藏三毒之賊寧調伏乎文若爾何讀方
T2217_.59.0608b26: 經有救療義＊耶。答。但讀方經者據勝爲
T2217_.59.0608b27: 論門意歟。據實通論分可有服藥義歟。故
T2217_.59.0608b28: 同釋云。諸經長行偈頌爲顯。諸經陀羅尼
T2217_.59.0608b29: 爲密。淺略趣者如大素本草等經論説病
T2217_.59.0608c01: 源分別藥性。＊陀羅尼祕法者依方合藥服
T2217_.59.0608c02: 食除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。言一闡提者是藥
T2217_.59.0608c04: 欲義。樂生死故而斷善根無成佛之壽命
T2217_.59.0608c05: 故名必死。二乘已死者。謂二乘之人於空
T2217_.59.0608c06: 作證入於灰斷故名已死。諸佛醫王明見
T2217_.59.0608c07: 一切衆生皆有如來知見性必定師子＊吼
T2217_.59.0608c08: 決定宣説一切衆生皆有佛性也略抄師子
＊吼者涅槃
T2217_.59.0608c09: 經云決
定説也		　私云。一闡提此云燒種。樞要上云。謂
T2217_.59.0608c10: 一闡提此有二種。一者焚燒一切善根即
T2217_.59.0608c11: 謗菩薩藏。二者憐愍一切衆生作盡一切
T2217_.59.0608c12: 衆生界願。是菩薩也文今當初一矣。或有
T2217_.59.0608c13: 三種。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: 約喩立稱。大日如來先現瑞相善調機根
T2217_.59.0608c16: 後説本懷。猶如師子先奮迅吹呿驚怖群
T2217_.59.0608c17: 獸然後成事故云爾也。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。今此菩薩者下所擧四
T2217_.59.0608c20: 大菩薩歟。第一重第二重有淺深故。又下文
T2217_.59.0608c21: 讃金剛手問云。乃至淺行諸菩薩無能於
T2217_.59.0608c22: 世尊前發如是問者文指此菩薩歟。或
T2217_.59.0608c23: 顯乘菩薩歟。或自宗修生菩薩歟。h@rda抄釋
T2217_.59.0608c24: 瑜祇經諸地菩薩倶不覺知云。此菩薩中有
T2217_.59.0608c25: 顯教菩薩眞言未究竟菩薩云云
T2217_.59.0608c26: 第十妙執金剛等者。祕釋云。當一道無爲心
T2217_.59.0608c27: 能化智印也文又云。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。以祕密神通力
T2217_.59.0609a01: 大作佛事故今是一乘體也。所有所作皆
T2217_.59.0609a02: 歸此故。問。若爾何亦爲極無自性乎。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。所以大師御意以空性離
T2217_.59.0609a05: 於根境等文證二種住心。但初一未極爲
T2217_.59.0609a06: 其差別文私云。於醍醐有與奪二義。謂
T2217_.59.0609a07: 性宗依涅槃經以醍醐類妙經簡隔歴三
T2217_.59.0609a08: 諦＊之麁明圓融三諦故云融妙。又一事
T2217_.59.0609a09: 因縁義同法華一大事因縁故爲一道心
T2217_.59.0609a10: 也又一乘義同故通極無也。融者六相鎔融
T2217_.59.0609a11: 妙者十玄深妙也。又今宗依六度經以醍
T2217_.59.0609a12: 醐爲祕密藏故爲能化智印矣。醍醐者。涅
T2217_.59.0609a13: 槃經二十七云。雪山有草名爲忍辱。牛若食
T2217_.59.0609a14: 者則出醍醐文辨正論第二云。牛乳出酪乃
T2217_.59.0609a15: 至醍醐。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。今徳未必有別
T2217_.59.0609a18: 體。取諸徳上無比無上義邊爲一徳歟。例
T2217_.59.0609a19: 如六度中精進矣。一事因縁者。抄云。即一
T2217_.59.0609a20: 大事因縁也。清涼云。無二無三故名一。佛
T2217_.59.0609a21: 因佛果故稱大。因果幹能令物解脱竝稱爲
T2217_.59.0609a22: 事。如來因此縁此故出現爾。大事即因縁
T2217_.59.0609a23: 也
T2217_.59.0609a24: 第十一勝迅執等者。祕釋云。當極無自性
T2217_.59.0609a25: 心能化智印也文又云。屬極無自性心。問。
T2217_.59.0609a26: 何再出此心乎。答。上是偏顯空性無境之
T2217_.59.0609a27: 理當自分義。今者依無自性故起進修行
T2217_.59.0609a28: 當勝進分義。證此遍一切處大空。其心
T2217_.59.0609a29: 以極無自性故。若遇驚覺因縁能起速疾
T2217_.59.0609b01: 神通也。良以無相理上蒙驚覺時趣祕密
T2217_.59.0609b02: 莊嚴即身可到法界體性。此如能起速疾
T2217_.59.0609b03: 神通。即是如經不捨於此身逮得神境通也。
T2217_.59.0609b04: 又如瑜伽教五相成身菩薩蒙驚覺忽進
T2217_.59.0609b05: 是也文私云。疏中勝謂等者。釋勝義故。能
T2217_.59.0609b06: 等者釋進義也。意云。前自分位偏著無相
T2217_.59.0609b07: 空理萬行休息名法愛生。故上云不可復
T2217_.59.0609b08: 増。今離法愛心生極無自性心云大空。無
T2217_.59.0609b09: 性故蒙驚＊忽進云神通也爲言住此乘者
T2217_.59.0609b10: 華嚴也。初發心時等者依圓教約法圓融
T2217_.59.0609b11: 也。非取終教見性齊義。華嚴經云。初發
T2217_.59.0609b12: 心時便成正覺者是也。不動生死等者。約眞
T2217_.59.0609b13: 妄相攝義也。故賢首云。眞該妄末相無不
T2217_.59.0609b14: 攝。妄徹眞源體無不寂。眞妄交徹二分雙
T2217_.59.0609b15: 融無不全攝文即此義也。又約能化印義
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。謂乘此神通乘者初發心時起速
T2217_.59.0609b18: 疾通不動生死即至涅槃。所以者何。餘乘
T2217_.59.0609b19: 先歴諸法而後成正覺故。今此宗初發心
T2217_.59.0609b20: 時直住心實際攝諸法故。致遲速之異耳
T2217_.59.0609b21: 文文意顯矣。今生死者但分段身歟。論中云
T2217_.59.0609b22: 父母所生身即證大覺位之故。彼華嚴宗猶
T2217_.59.0609b23: 若依圓教不説變易。但分段身窮於因位
T2217_.59.0609b24: ＊文況自宗談乎。但疏下釋。以ra@m字智火燒
T2217_.59.0609b25: 意生身云云未必變易身歟。猶如意生作
T2217_.59.0609b26: 業等。或疏下文如意生身文以變易身譬分
T2217_.59.0609b27: 段身歟。非實變易身歟。問。已上五種執金
T2217_.59.0609b28: 剛約十住心能化智印義可然。所以此智印
T2217_.59.0609b29: 皆舍那三密法門故。而又約因分諸乘行者
T2217_.59.0609c01: 配屬。有何故＊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。爲顯能化所化
T2217_.59.0609c03: 皆是法然不思議三密境界又建立此義也。
T2217_.59.0609c04: 又義九種住心通顯密。然爲所化邊是顯
T2217_.59.0609c05: 直爲住心邊密故
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本來不染之旨。
T2217_.59.0609c08: 若顯無垢之義用何譬無失。但云金剛印
T2217_.59.0609c09: 者。十九皆是執金剛故云持金剛印也。總
T2217_.59.0609c10: 而十九皆是金剛部也略抄私云。用何譬無
T2217_.59.0609c11: 失者蓮華部用金譬會之也
T2217_.59.0609c12: 初質尚與微垢共住者。有多意。或就修生菩
T2217_.59.0609c13: 提心約三劫始終論初後云初質有微垢
T2217_.59.0609c14: 也。抄意云。斷三妄云離一切障也。此中斷
T2217_.59.0609c15: 於麁妄淨菩提心始顯○云初質微垢共住。
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。是則三劫有初質之實二位
T2217_.59.0609c18: 遣微垢之妄。故曰初質尚與微垢共住文畢
T2217_.59.0609c19: 竟淨者。佛地障未斷智體淨故猶如金剛純
T2217_.59.0609c20: 淨也。或等覺無垢義歟。或初質者直指本
T2217_.59.0609c21: 覺也。故抄云。初質者謂本覺體根本名初。
T2217_.59.0609c22: 微垢者即微細無明也。問。既在纒。應與麁
T2217_.59.0609c23: ＊惑共住乎。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: 其體雖無垢尚在纒故云微垢共住也。今
T2217_.59.0609c26: 修生菩提心故云種種練冶矣。或云指前前
T2217_.59.0609c27: 住心云初質。微細妄執猶未斷故云微垢
T2217_.59.0609c28: 共住也
T2217_.59.0609c29: 十三刃迅等者。祕釋云。表金剛部。本有理邊
T2217_.59.0610a01: 必有智具。指此智體名金剛部文問。前離
T2217_.59.0610a02: 障與今斷道何異＊耶。答。抄釋無垢金剛
T2217_.59.0610a03: 云。今爲發大心衆金剛道功徳之相以次
T2217_.59.0610a04: 刃迅之稱。是究竟智也文又義。前畢竟淨印
T2217_.59.0610a05: 又佛智。猶如佛地云究竟清淨。但前約智
T2217_.59.0610a06: 體此據智用故二異矣
T2217_.59.0610a07: 十四如來甲等者。祕釋云。表佛部。理智具足
T2217_.59.0610a08: 覺道圓滿名爲佛部故文私云。擐大悲甲
T2217_.59.0610a09: 冑攝衆生。是自他覺道圓滿義也。不爲一
T2217_.59.0610a10: 切等者顯佛果無念義。無能降伏等者内無
T2217_.59.0610a11: 三妄之＊惑障故外無四魔之障難也
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字故爲大圓鏡智歟。
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		　是則依種三大轉成義正雖智印生
T2217_.59.0610a17: 約根本云如來句生也。結文云以不離a
T2217_.59.0610a18: 字門此意矣。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句字也。從
T2217_.59.0610a21: 如來性生者解大空生字。即指自證徳云
T2217_.59.0610a22: 如來性也。性即當句。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所生執
T2217_.59.0610a24: 金剛歸能生自證徳也。故云以不離阿字
T2217_.59.0610a25: 等。今執金剛從加持力生與無相法身無
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。住八不正觀智遣八迷別執故云住
T2217_.59.0610a29: 無戲論也。此八不正觀智水不簡情非情
T2217_.59.0610b01: 彼此同如常住不變故名曰平等性智也。謂
T2217_.59.0610b02: 住大空等者住獨空畢竟理惠也。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諸戲
T2217_.59.0610b08: 論。言語道斷深入佛法文又三十一云。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。佛十力是知衆生是處非處等故即權
T2217_.59.0610b12: 方便智也。以此方便權智用故二利應作妙
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。諸佛雖有無量力度人因縁故説
T2217_.59.0610b15: 十力具足成辨其事。以是處非處智力分
T2217_.59.0610b16: 別籌量衆生是可度不可度。以業報智力
T2217_.59.0610b17: 分別籌量是人業障是人報障是人無障乃
T2217_.59.0610b18: 至以漏盡智力分別籌量衆生得涅槃。佛
T2217_.59.0610b19: 曰是十種力度脱衆生審諦不錯文
T2217_.59.0610b20: 十八無垢眼等者。祕釋云。妙觀察智也文私
T2217_.59.0610b21: 云。祕藏記釋妙觀察智云。五眼高臨邪
T2217_.59.0610b22: 正不謬。因以爲名文故配此智也。以菩提
T2217_.59.0610b23: 心等者釋無垢也。以一切等者釋眼歟。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。了了見聞等者釋眼功徳也。六根
T2217_.59.0610b26: 互用故眼有聞覺知用也
T2217_.59.0610b27: 問。若爾五眼倶縁一切法＊耶。答。如來五眼
T2217_.59.0610b28: 可然歟。問。仁王經云。法眼見一切法。三眼
T2217_.59.0610b29: 色空見文又大乘義章第四云。肉眼天眼唯見
T2217_.59.0610c01: 事中一色之麁事餘悉不見○菩薩天眼非
T2217_.59.0610c02: 直見彼色亦見彼色生滅之相。若從是義
T2217_.59.0610c03: 亦分見法少故不論。法眼見於陰界入等
T2217_.59.0610c04: 一切種事及見於法。惠眼見於彼破相空
T2217_.59.0610c05: 理。佛眼見實文又青龍儀軌上云。肉眼見一
T2217_.59.0610c06: 切色。天眼見一切衆生心。惠眼見一切衆
T2217_.59.0610c07: 生諸根境界。法眼見一切法如實相。佛眼見
T2217_.59.0610c08: 十方。出華嚴五十七也文又嘉祥仁王疏
T2217_.59.0610c09: 智論第九卷等釋五眼。皆所知境有分齊。如
T2217_.59.0610c10: 何。答。既云觀一切法了了見聞覺知無所罣
T2217_.59.0610c11: 礙。何有所限＊乎。況如來五眼若所了有分
T2217_.59.0610c12: 齊佛智可有淺深。彼六根淨位猶見聞覺知
T2217_.59.0610c13: 無偏頗。果位五眼豈有分齊＊乎。依之嘉祥
T2217_.59.0610c14: 釋云。如來以一眼即究竟諸道。何須此五。
T2217_.59.0610c15: 將境即智故有此五文此問答意。五眼各
T2217_.59.0610c16: 雖究諸道且以境即智云五異也爲言處
T2217_.59.0610c17: 處釋文論五眼所知異是約因位歟。問。所
T2217_.59.0610c18: 知境無分齊者如何分五眼異＊乎。彼六根
T2217_.59.0610c19: 互用已轉依位。隨境有亂故。但隨根無
T2217_.59.0610c20: 亂。今五眼約何無亂乎。答。五眼體本各別
T2217_.59.0610c21: 故雖縁一切可無亂矣。猶如五智矣
T2217_.59.0610c22: 以一切種觀一切法等者。二本義釋同云一
T2217_.59.0610c23: 切種智。智論第四十佛眼云一切種智。又
T2217_.59.0610c24: 釋云。初得無生法忍菩薩未捨完身得菩
T2217_.59.0610c25: 薩神通無生法忍道種智具足。未成佛故
T2217_.59.0610c26: 無佛眼。如是等不名無法不見聞覺識。若
T2217_.59.0610c27: 以佛眼觀諸法。是名無所不見無所不聞無
T2217_.59.0610c28: 所不覺無所不識文今疏同此文。當知一切
T2217_.59.0610c29: 種智是佛眼也。上如來五眼者言總歟。問。今
T2217_.59.0611a01: 本云一切種顯具有五眼歟。若爾何云言
T2217_.59.0611a02: 總乎。答。設依今本佛眼攝諸徳故云爾。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佛眼
T2217_.59.0611a05: 文私一義云。示今宗能知無量故云一切種
T2217_.59.0611a06: 歟。故即身義云。不同顯家以一智對一切
T2217_.59.0611a07: 文又今疏下簡智論一切智釋今宗一切智
T2217_.59.0611a08: 智云。非但一切種遍知一切法文可思
T2217_.59.0611a09: 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。三密差別數過刹塵
T2217_.59.0611a13: 名之法界。諸法所依故曰體也文故配法界
T2217_.59.0611a14: 體性智也
T2217_.59.0611a15: 掌持金剛等者。此文會執金剛金剛手異
T2217_.59.0611a16: 也。故雜問答云。問。執金剛金剛手同義。云
T2217_.59.0611a17: 何。答。手掌持金剛杵故云執金剛。金剛杵
T2217_.59.0611a18: 在手掌故云金剛手取意此釋意掌持釋執
T2217_.59.0611a19: 金剛手執釋金剛手也爲言問。疏文似釋執
T2217_.59.0611a20: 持義。何云手執義乎。答。疏次下云。執金
T2217_.59.0611a21: 剛杵故曰金剛手。能持此印故云執金剛
T2217_.59.0611a22: 也云云此文分明矣。問。若爾上文云。舊云執
T2217_.59.0611a23: 金剛今謂持金剛文前後相違。如何。答。持
T2217_.59.0611a24: 兼淺深二義故持云執。又執與手同故無
T2217_.59.0611a25: 違耳。或云。手持金剛故從所持云金剛
T2217_.59.0611a26: 手。手執金剛故從能持功云執金剛歟。此
T2217_.59.0611a27: 釋違次下疏釋矣。問。前十八別名下云執
T2217_.59.0611a28: 金。今何變彼＊乎。答。或云。前十八顯全別作
T2217_.59.0611a29: 總義。今一種示全總作別旨也
T2217_.59.0611b01: 西方謂夜等者。以上釋總名金剛手自下
T2217_.59.0611b02: 解別名祕密主也。於中有二。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。何云別名乎。答。總別相
T2217_.59.0611b05: 對法故釋別義結總名何失。依之大師問
T2217_.59.0611b06: 答。淺略結總名深祕結別名矣。或又西方
T2217_.59.0611b07: 以下釋總別二名。以上會手執相違也。問。
T2217_.59.0611b08: 別名時祕密主云金剛手。今何金剛手爲淺
T2217_.59.0611b09: 略義乎。答。約同義二名互出也。猶如執持
T2217_.59.0611b10: 二名矣。謂夜叉爲祕密者。雜問答云。夜叉
T2217_.59.0611b11: 翻祕密。身口意隱密難了知故云祕密。主
T2217_.59.0611b12: 者王也文
T2217_.59.0611b13: 乃至彌勒菩薩等者。雜問答云。若論密義
T2217_.59.0611b14: 者。言夜叉者即是如來身語意密。唯佛與
T2217_.59.0611b15: 佛乃能知之。一生補處猶不能知如來祕
T2217_.59.0611b16: 密。是菩薩即能持佛祕密印故。亦心密主故
T2217_.59.0611b17: 曰祕密主文又疏第十四云。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: 薩能知如來身口意密故名祕密主也。如
T2217_.59.0611b20: 來意密＊之法唯佛與佛乃能究了。如意者當
T2217_.59.0611b21: 知是身口意。如是今此菩薩亦能知之。當
T2217_.59.0611b22: 知是位同大覺。爲欲度衆生故示爲菩
T2217_.59.0611b23: 薩而相起發也文此文金剛手知如來三密
T2217_.59.0611b24: 故云祕密主云云今疏幷大師釋持此印故
T2217_.59.0611b25: 云云又心密之主故曰祕密主云云故知今彌
T2217_.59.0611b26: 勒是生身眷屬非四大菩薩中慈氏歟。疏下
T2217_.59.0611b27: 擧生身眷屬云彌勒文殊一生補處。大師
T2217_.59.0611b28: 釋今文云一生補處之故。況復疏第三釋
T2217_.59.0611b29: 支分生曼荼時内大眷屬倶云十住菩薩
T2217_.59.0611c01: 故。内眷屬既知之。大眷屬豈不知彼乎。加
T2217_.59.0611c02: 之大師四重圓壇聖衆判從果向因人。疏十
T2217_.59.0611c03: 四云。爲欲度衆生故示爲菩薩。其意懸
T2217_.59.0611c04: 會。或又約竪差別第二重不及第一重故
T2217_.59.0611c05: 指四菩薩中歟。故疏第三云。若行因至果
T2217_.59.0611c06: 則第二重之所引攝成就能通第一重文
T2217_.59.0611c07: 於二義中前義爲勝。文證分明故。但第三
T2217_.59.0611c08: 釋者。上文云。若自本垂迹則從第一重一
T2217_.59.0611c09: 一門各流出第二重云云從本垂迹人有杯
T2217_.59.0611c10: 知義矣。心密主者。三密中心密勝故云爾歟。
T2217_.59.0611c11: 或＊胎三部配三密時金剛部心密。此菩薩
T2217_.59.0611c12: 金剛部主故云心密主歟。又或人云。十九中
T2217_.59.0611c13: 初六如先。第七至第十二如次他縁覺心
T2217_.59.0611c14: 一道極無祕密乘。十三至十九如次不動
T2217_.59.0611c15: 降三世普賢文殊觀音彌勒祕密主也云云問。
T2217_.59.0611c16: 用十九數有何表示＊耶。答。有多意也。或
T2217_.59.0611c17: 對顯乘十九無知密教立十九智印也。故
T2217_.59.0611c18: 瑜伽論第九引經云。無知有十九種。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
T2217_.59.0611c25: 十九種無知取意或擬不動十九布字立十
T2217_.59.0611c26: 九種金剛也。不動立印軌説十九布字云。
T2217_.59.0611c27: 從頂至足一一身分普布之不過十九數。
T2217_.59.0611c28: 如是説畢自身成聖尊一切天素羅等不
T2217_.59.0611c29: 能動搖取意此即破魔怨成金剛身有十
T2217_.59.0612a01: 九功徳也。以十九擬十九布字。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: 十一尊可攝此不動一尊也。仍配當尤相應
T2217_.59.0612a04: 也。或云十陰滿九陽滿。陰陽合論故有十九。
T2217_.59.0612a05: 是理智圓滿義也云云或云。八葉約人法有
T2217_.59.0612a06: 十六。彼加三部爲十九歟云云
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。如是上首者十佛刹等云云故下
T2217_.59.0612a12: 擧菩薩衆文云。以四聖者而爲上首。如執
T2217_.59.0612a13: 金剛有十佛刹諸菩薩亦有十佛刹衆取意
T2217_.59.0612a14: 此文所顯今上首又可局十九也。私云。二
T2217_.59.0612a15: 義中初義違菩薩釋例。又違此等上首執金
T2217_.59.0612a16: 剛文。後義背經文如四大菩薩下置等字
T2217_.59.0612a17: 金剛十佛刹下置等字。幷又與倶文違諸經
T2217_.59.0612a18: 例。望教主云與倶。今對眷屬上首云與
T2217_.59.0612a19: 倶故。今謂不爾。如是爲上首。可訓矣。意
T2217_.59.0612a20: 云。十九爲上首十佛刹爲眷屬與教主倶
T2217_.59.0612a21: 也爲言但至下釋者彼具文云。若入a字門
T2217_.59.0612a22: 十佛刹土等云云且歸a字門不論主伴異。
T2217_.59.0612a23: 故倶云上首也
T2217_.59.0612a24: 若具存梵本等者。上既云然此經梵本闕無
T2217_.59.0612a25: 通序文何今云梵本＊耶。或云其金剛已下
T2217_.59.0612a26: 通序梵本有之云云。暹義私云。指具本歟。
T2217_.59.0612a27: 可曰具存＊之梵本歟。故結云大本當具存
T2217_.59.0612a28: 耳
T2217_.59.0612a29: 於宗通之用等者。抄云。今此統其大領所
T2217_.59.0612b01: 要用者上首一十九數。枝末眷屬皆悉隨之。
T2217_.59.0612b02: 於此持明宗中通途之用者不以爲闕少
T2217_.59.0612b03: 耳。又解。宗通之用者然此經宗有通統法界
T2217_.59.0612b04: 之用。若人若法皆無盡故文疏第三云。此領
T2217_.59.0612b05: 解中文雖簡略而提擧宗通妙旨無所不
T2217_.59.0612b06: 周文義釋第七云。然此經大本。一一善知識
T2217_.59.0612b07: 三密門中各有種種異方便眞言數如恒沙
T2217_.59.0612b08: 不可備載。今傳法者爲欲攝廣爲略故最
T2217_.59.0612b09: 其宗通要旨義兼用者擧爲一品。名曰普
T2217_.59.0612b10: 通眞言藏品也文
T2217_.59.0612b11: 如來十種智力者。十智力。釋論文如上引
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: 彼十佛境界所依有二。一國土海圓融自在
T2217_.59.0612b15: 當不可説上證果分
下證因分		　二世界海有三。一蓮華
T2217_.59.0612b16: 藏世界海當是十佛等境界。二於三千界
T2217_.59.0612b17: 外有十重世界。一世界性二世界海等。當
T2217_.59.0612b18: 是萬子已上輪王境界。三無量雜類世界皆
T2217_.59.0612b19: 遍法界。如樹形等世界。皆遍虚空法界互
T2217_.59.0612b20: 不相礙。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一世界即約麁
T2217_.59.0612b22: 細。有此三故當知與三乘全別不同也文私
T2217_.59.0612b23: 云。三重世界中擧第一第二云世界海世界
T2217_.59.0612b24: 性歟。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一世界。一時起一
T2217_.59.0612b26: 時滅如是等十方如恒沙等世界是一佛刹
T2217_.59.0612b27: 世界。如是一佛世界數如恒沙等世界。是一
T2217_.59.0612b28: 佛世界海。如是佛世界海數如十方恒河沙
T2217_.59.0612b29: 世界。是佛世界種。如是世界種十方無量是
T2217_.59.0612c01: 名一佛世界。於一切世界中取如是分名
T2217_.59.0612c02: 一佛所度之分文又第五十
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。從金剛密印現第一重金剛
T2217_.59.0612c07: 手等諸内眷屬文
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。蓋分性類差別故表
T2217_.59.0612c10: 息増降敬。餘法門例爾文
T2217_.59.0612c11: 各隨本縁性欲等者。法界宮中雖無實行解
T2217_.59.0612c12: 脱門所現善知識引當機衆入法界萬荼
T2217_.59.0612c13: 故云引攝衆生也
T2217_.59.0612c14: 從此一門得入法界等者。抄云。從此一門乃
T2217_.59.0612c15: 至法界門。如從一門見王即是遍入千門
T2217_.59.0612c16: 萬戸。行人隨從一門即須直入文問。當卷
T2217_.59.0612c17: 下文云。行者精勤不久成此仙身更轉方
T2217_.59.0612c18: 便即成毘盧遮那身也文相違如何。答。疏
T2217_.59.0612c19: 第四云。如華嚴入法界諸善知識各各於一
T2217_.59.0612c20: 門中所通達法深廣無際然亦互不相知
T2217_.59.0612c21: 文又下文云。然其學者隨於一法明道而得
T2217_.59.0612c22: 悟入即是普入一切諸總持門。如從一門
T2217_.59.0612c23: 見王即是遍入千門萬戸文抄第五會前後
T2217_.59.0612c24: 相違云。前約漸修此約頓悟。又前是行
T2217_.59.0612c25: 布此文圓證文准此釋者。第一卷前後釋又
T2217_.59.0612c26: 於一機約頓悟漸修歟。疏第二云。王子初
T2217_.59.0612c27: 誕育時衆相備具頓悟遍習衆藝統御四洲
T2217_.59.0612c28: 漸修取意或又約頓漸二機歟。疏第六中擧頓
T2217_.59.0612c29: 漸超三類之故。又第四文。上明知識互不
T2217_.59.0613a01: 知下文説行者悟入。何云一機頓悟漸修
T2217_.59.0613a02: 乎。又疏第三云。復次大悲胎藏發生三昧中
T2217_.59.0613a03: 有種種法界門種種善知識。如善財童子次
T2217_.59.0613a04: 第詢求或於如是法門已善修行而於餘
T2217_.59.0613a05: 門未能究習。若入普門世界時則能於一
T2217_.59.0613a06: 念中具足相應是名深行阿闍梨也文此
T2217_.59.0613a07: 又雖修一門不入普門不能窮盡也。又
T2217_.59.0613a08: 雜問答云。若有人入此三昧門而修行者
T2217_.59.0613a09: 即從一門直至如來所證文此同今疏文
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: 從一門即入普門故云即。或一門即普門
T2217_.59.0613a13: 故云即也。意云。從此一門得入一門法
T2217_.59.0613a14: 界則即入普門法界也爲言故知從此一門
T2217_.59.0613a15: 等重牒上意爲入普門之由來也。又義
T2217_.59.0613a16: 云。得入法界者普門法界也。從此一門者指
T2217_.59.0613a17: 上同於本尊一門也。是從一門入普門義
T2217_.59.0613a18: 也。普入法界者又從普門法界爲化他出
T2217_.59.0613a19: 各各一門故云普入一切法界矣。或得入法
T2217_.59.0613a20: 界又一門法界也。普入法界者釋成一門義
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: 金剛雖通慈悲等從多分云一向智印歟。
T2217_.59.0613b07: 又第一重心數尊中雖有定及慈悲等約智
T2217_.59.0613b08: 相應云智印歟。或云。諸執金剛或一向智
T2217_.59.0613b09: 印或一向慈印等而異菩薩各相兼故但智
T2217_.59.0613b10: 印者擧一顯餘歟。今此菩薩等者。疏下釋
T2217_.59.0613b11: 云。諸菩薩在悲智之間故上求下化故爲第
T2217_.59.0613b12: 二文意云。悲者化他故云下化。即第三重釋
T2217_.59.0613b13: 迦等也。智者自行故云上求。即第一重執金
T2217_.59.0613b14: 剛也。各擧一顯一矣。然第二重諸菩薩在
T2217_.59.0613b15: 於悲智中兼上求下化故云又兼慈悲等
T2217_.59.0613b16: 也。又四大菩薩中文殊是惠除障是定故云
T2217_.59.0613b17: 義兼定惠。彌勒即慈普賢是悲。抄普賢云行
T2217_.59.0613b18: 願故行願即大悲故。云又兼慈悲也。又四
T2217_.59.0613b19: 菩薩各各兼慈悲定惠故云義兼等也。所
T2217_.59.0613b20: 謂慈氏是兼悲之慈故云謂佛四無量心等
T2217_.59.0613b21: 也。文殊又兼定之惠故云即是具衆徳義
T2217_.59.0613b22: 也。餘菩薩又爾也。故別受名結文隨應可
T2217_.59.0613b23: 得。若依初義者指菩薩名云別名也。謂
T2217_.59.0613b24: 標諸執金剛今此菩薩成此結故。意云。前
T2217_.59.0613b25: 諸執金剛持智印故云執金剛。今菩薩兼定
T2217_.59.0613b26: 惠慈悲故受菩薩別名也爲言問。通別一雙。
T2217_.59.0613b27: 然金剛菩薩内大眷屬通名。依何云別耶。
T2217_.59.0613b28: 答。於自雖通金剛菩薩相對猶得別稱也。
T2217_.59.0613b29: 或又下卷金剛菩薩倶名大心衆。望彼云別
T2217_.59.0613c01: 歟。又依次義者。普賢慈氏等云別名歟。意
T2217_.59.0613c02: 云。四菩薩云慈氏云妙惠等名異一向智
T2217_.59.0613c03: 印故得定惠等別名也爲言後義未必爲別
T2217_.59.0613c04: 名因故。又中義非理。執金剛有十九別名
T2217_.59.0613c05: 故。故初義爲勝矣
T2217_.59.0613c06: 亦是毘盧遮那内證功徳者。且内證外用重
T2217_.59.0613c07: 重。或四重壇從内向外而分内外也。或
T2217_.59.0613c08: 四重各有内外本地四重云内加持四重云
T2217_.59.0613c09: 外。謂從法門身現羯磨身故。當知諸菩
T2217_.59.0613c10: 薩法門等者所現加持身羯磨形也。下云善
T2217_.59.0613c11: 知識身是也。法門者能現内證法門身。下云
T2217_.59.0613c12: 法界門。上云定惠慈悲是也。故指此定惠
T2217_.59.0613c13: 等云内證功徳也。今文意云。謂如執金剛
T2217_.59.0613c14: 内證對十智力有十佛刹今菩薩内證法門
T2217_.59.0613c15: 對十智力有十佛刹也爲言故上釋云。如來
T2217_.59.0613c16: 智印無量且以十智力以表衆會數云云又
T2217_.59.0613c17: 義。如執金剛法門羯磨相對有十佛刹今菩
T2217_.59.0613c18: 薩法門羯磨相對有十佛刹也爲言又准執
T2217_.59.0613c19: 金剛加持身有十佛刹。當知菩薩法門身有
T2217_.59.0613c20: 十佛刹也爲言本經十佛刹專約加持身故
T2217_.59.0613c21: 但疏云智印者經釋互顯歟
T2217_.59.0613c22: 又般若釋論等者。智論第三十三云。如釋迦
T2217_.59.0613c23: 文佛。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内眷屬。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内眷屬。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大眷
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