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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 630 631 632 633 634 635 636 637 638 639 640 641 642 643 644 645 [行番号:有/無] [返り点:無/有] [CITE]
T2217_.59.0631a01: 性土中大日爲主三身爲伴各説三密法 T2217_.59.0631a02: 也。加持世界三身各爲教主皆説經也。例 T2217_.59.0631a03: 法華序分即此意矣。但加持世界説眞言者
T2217_.59.0631a08: 對餘乘成頓覺之義。若爾何云開會義矣。 T2217_.59.0631a09: 又開權顯實者法華説會。非他土事。故知彼 T2217_.59.0631a10: 不説法華此説眞言。所説之義雖異奇瑞 T2217_.59.0631a11: 之旨同故相例也。非全同耳。應知自性加 T2217_.59.0631a12: 持同雖説密。自性壇大日爲本尊普門之 T2217_.59.0631a13: 壇也。加持壇隨應本尊各別一門之壇也。謂 T2217_.59.0631a14: 阿彌陀曼荼羅尊勝曼荼等也。現流布諸尊 T2217_.59.0631a15: 曼荼羅皆是加持世界曼荼也。故十八會曼 T2217_.59.0631a16: 荼羅或法界宮説或波羅奈宮中須彌頂他 T2217_.59.0631a17: 化天等説不同。斯乃自性加持合論歟。當知 T2217_.59.0631a18: 若依所説法自性加持壇雖別若就能説 T2217_.59.0631a19: 人其體無異歟。四種身皆具自利利他二 T2217_.59.0631a20: 義故。自利邊自性土聖衆也。利他邊加持世 T2217_.59.0631a21: 界教主也。故大師釋云。此四種身具竪横二
T2217_.59.0631a24: 自利邊此依利他邊故無違。又彼約現普 T2217_.59.0631a25: 門壇此就出一門壇歟。問。今經中具縁品 T2217_.59.0631a26: 明普門壇祕密曼荼品説諸尊壇。若爾祕密 T2217_.59.0631a27: 品是可云加持世界説*乎。答。彼雖諸尊 T2217_.59.0631a28: 壇自性會説故非加持世界説也。加持世界 T2217_.59.0631a29: 壇諸尊各説故。又容有加持世界主説大日 T2217_.59.0631b01: 壇。是在加持世界而説自性土事也。故知 T2217_.59.0631b02: 理實普門一門壇互雖通四種身説。非自性 T2217_.59.0631b03: 加持土雜亂。又兩土雖異。其處可無別。猶 T2217_.59.0631b04: 如四土不二矣 T2217_.59.0631b05: 於會座之頃皆悉現在前者。且准序品例者。 T2217_.59.0631b06: 謂令會座衆而見加持世界之事故云爾。 T2217_.59.0631b07: 又准涌出品例者。於自性會座内而加持 T2217_.59.0631b08: 世界事令現前歟 T2217_.59.0631b09: 當知金剛手等者。以金剛手可例彌勒。彼 T2217_.59.0631b10: 經中文殊答彌勒問。今經金手問大日故。 T2217_.59.0631b11: 然文殊金手問答雖異。久已通達義同故。金 T2217_.59.0631b12: 手知而問故。同文殊知往事而答。彌勒不 T2217_.59.0631b13: 知而問故不同彼耳。唯説平等法門者三平 T2217_.59.0631b14: 等句法門。即於加持世界宣説眞言之義 T2217_.59.0631b15: 也。若爾所例他土行菩薩道又可法華歟。 T2217_.59.0631b16: 或又同爲瑞之義未必全同歟 T2217_.59.0631b17: 將演遍一切等者。抄云。言將演遍一切乘 T2217_.59.0631b18: 者。謂次下文所説種種法門各是一種運生 T2217_.59.0631b19: 之義。又一一門皆遍一切處名遍一切乘 T2217_.59.0631b20: 也。言自心成佛之教者。即是所説平等句法 T2217_.59.0631b21: 門也。若有行者住於此乘初發心時便成 T2217_.59.0631b22: 正覺。不由他悟故曰自心成佛之教也文」
T2217_.59.0631b25: 再治畢 金剛佛子頼瑜 T2217_.59.0631b26: T2217_.59.0631b27: T2217_.59.0631b28: T2217_.59.0631b29: T2217_.59.0631c01: T2217_.59.0631c02: T2217_.59.0631c03: T2217_.59.0631c04: 疏卷第一之五 T2217_.59.0631c05: 爾時執金剛等者。自下正宗分也。開題云。准 T2217_.59.0631c06: 餘經作三段者。自初如是我聞至干牙種 T2217_.59.0631c07: 生起二十五行十二字之經是初序説分也。 T2217_.59.0631c08: 自爾時執金剛祕密主於彼衆會中至世出 T2217_.59.0631c09: 世持誦品訖二十九品餘之經是第二正説 T2217_.59.0631c10: 分也。第三十一囑累品是第三流通分也矣。 T2217_.59.0631c11: 別本云。今此經具約三部而釋。初如是等序 T2217_.59.0631c12: 分者當身密。即佛部。示身無盡藏故。次爾 T2217_.59.0631c13: 時世尊至囑累終是語密。即蓮花部。現語 T2217_.59.0631c14: 無盡藏故。信受等文是意密。即金剛部。示
T2217_.59.0631c17: 三十一品。初入眞言門住心品爲序説分。最 T2217_.59.0631c18: 後一品爲流通分。中間二十九品爲正説分 T2217_.59.0631c19: 矣 T2217_.59.0631c20: 如來自證之智等者。疏上文云。然此自證三
T2217_.59.0631c23: 自證境界耶。或云。上釋意大日以神力現 T2217_.59.0631c24: 加持世界瑞相而令生衆會之疑心。依彼 T2217_.59.0631c25: 疑問説此大日經自證法也。今釋正證境 T2217_.59.0631c26: 界設以神力不可示人也。故下擧喩示彼
T2217_.59.0632a01: 可示人。言斷心滅境故。前云今經教主加
T2217_.59.0632a04: 經。疏第四云。如來妙嚴之相法爾無滅非造
T2217_.59.0632a07: 如在羅縠矣。私云。此文加持身者中台身。 T2217_.59.0632a08: 今經教主。成佛外迹是也。常寂之體者自證 T2217_.59.0632a09: 位也。菩提實義是也。不生即是成佛故。云法 T2217_.59.0632a10: 爾所成也。問。下以象迹雷雨兩喩顯以迹 T2217_.59.0632a11: 知本之義。斯則非示以加持世界之奇瑞 T2217_.59.0632a12: 推本地内證之説法耶。況皆外用者所現三 T2217_.59.0632a13: 身非一故歟。答。本末隨宜自證位無説法 T2217_.59.0632a14: 故。住加持身而爲説今經先現瑞故。以加 T2217_.59.0632a15: 持世界條末知自性會宗本也。謂能所現倶 T2217_.59.0632a16: 望自證之加持故云皆外用。加持中四身説 T2217_.59.0632a17: 法別故非無本末也。故抄云。本者如來三 T2217_.59.0632a18: 業也。末者所現之相也矣。經具縁品云。此第 T2217_.59.0632a19: 一實際以加持力故爲度於世間而以文 T2217_.59.0632a20: 字説矣。疏釋云。釋通世諦明起教所由矣 T2217_.59.0632a21: 今自證者指此第一實際也。問。今擧二譬 T2217_.59.0632a22: 有何故。耶。答。或云。象在地表定龍在空表
T2217_.59.0632a26: 湯湯洪水方割。蕩蕩懷山襄陵浩浩滔天。 T2217_.59.0632a27: 懷包也襄上也。五帝本記云。蕩蕩鴻水滔天
T2217_.59.0632b04: 實境界也。末者加持應化是照俗之權也。此 T2217_.59.0632b05: 則即本之末即末之本故云究竟無礙也
T2217_.59.0632b08: 善識根縁。又知法門分齊應病授藥。應先 T2217_.59.0632b09: 住瑜伽觀彼本末因縁矣可思之。或云。本
T2217_.59.0632b12: 而令説今經也。今謂。加持身中有四身故。 T2217_.59.0632b13: 若約法知自性身説云本三身説云末。若約 T2217_.59.0632b14: 人則自性會衆云本久已故。加持世界機云 T2217_.59.0632b15: 末實行故。今教主觀此本末因縁現瑞無 T2217_.59.0632b16: 障礙故云究竟無礙也。此本末人法皆俗諦 T2217_.59.0632b17: 門故云照俗之權。自證位契實之境界爲第 T2217_.59.0632b18: 一實際故。經中云得一切智智是也。佛與 T2217_.59.0632b19: 金剛手問答彼因縁即今經也。然如古義 T2217_.59.0632b20: 者得一切智智位云今經説會耶。若許違 T2217_.59.0632b21: 經現文又背疏釋。疏云。如是自證之境説者 T2217_.59.0632b22: 無言觀者無見。不同手中菴羅果可轉授 T2217_.59.0632b23: 他人也矣。釋云。自證是證境界。非説儀式 T2217_.59.0632b24: 耳。問。具縁品云。眞言相如是常依於二諦 T2217_.59.0632b25: 矣。自證位又非有説法耶。又大師釋中眞諦 T2217_.59.0632b26: 廢詮第一義離言。自性身以如義説彼爲
T2217_.59.0632b29: 言。若據説邊非無説也。猶如被疵者不 T2217_.59.0632c01: 改其體説受苦相。如何。答。若顯若密説法 T2217_.59.0632c02: 皆依世諦門也。釋通世諦明起教所由即 T2217_.59.0632c03: 此意矣。但二諦説法者疏釋云。若能解此世 T2217_.59.0632c04: 諦時自當通達第一義諦。故云二諦説法 T2217_.59.0632c05: 也矣。意依世諦説法而達第一義諦故云
T2217_.59.0632c08: 即説矣。疏第十四云。如師子王在深窟中 T2217_.59.0632c09: 安住不動有時出窟頻申奮動。佛亦如是。若 T2217_.59.0632c10: 非如來加持神力則微妙寂絶不可得示
T2217_.59.0632c13: 非本地内證位也 T2217_.59.0632c14: 照俗之權等者。抄云。照俗之權者即後得智 T2217_.59.0632c15: 也契實之境界正體智之意也。意云。如來所 T2217_.59.0632c16: 現加持之迹尚如是爾。自證眞實之境當復 T2217_.59.0632c17: 云何矣 T2217_.59.0632c18: 若法不然等者。意云。若法之以迹知本。不 T2217_.59.0632c19: 然則有以跡知象以雨知龍等以微迹可 T2217_.59.0632c20: 推尋其體耶。然我已悉見外用迹雖知有
T2217_.59.0632c23: 而問佛言等者。今此四字釋經白佛言三字 T2217_.59.0632c24: 歟。已上總釋上所條問生起之意也。次下 T2217_.59.0632c25: 梵本云至得明了別釋如來應供正遍知得 T2217_.59.0632c26: 一切智智之文也 T2217_.59.0632c27: 云何如來應供正遍知者。問。佛有十號。何 T2217_.59.0632c28: 但擧三號耶。答。法華序品擧三號嘉祥義 T2217_.59.0632c29: 疏第二釋云。略説三號則存彼國之稱。如 T2217_.59.0633a01: 來爲人應供爲斷正遍知爲智。人具智斷 T2217_.59.0633a02: 在義略圓故矣。今又可准彼矣。彼國稱者 T2217_.59.0633a03: 天竺語也。故經云多陀阿伽度阿羅訶三藐 T2217_.59.0633a04: 三佛陀矣。梵云但他掲多者。法華如上出。 T2217_.59.0633a05: 大品幷智論云。多陀阿伽陀皆如來梵號也。 T2217_.59.0633a06: 玄賛第二云。多陀如義阿伽度來義。阿羅訶 T2217_.59.0633a07: 應義。三正義。藐等義。又三正義。佛陀覺義。 T2217_.59.0633a08: 即是如來應正等覺十號之中初三號也矣」 T2217_.59.0633a09: 如諸佛乘如實道等者。問。今教主本覺法然 T2217_.59.0633a10: 佛。何論來去義耶。答。疏第十九云。此自證 T2217_.59.0633a11: 境界出過語言道。以知自證非可宣説而 T2217_.59.0633a12: 授與人住如斯智故得如來名也。又如
T2217_.59.0633a15: 住如斯理名之爲來。又如佛之理如也。
T2217_.59.0633a18: 也。又自證境言斷是如義。住知此理之智 T2217_.59.0633a19: 即來義也。非同顯乘如来義耳。問。金剛頂 T2217_.59.0633a20: 開題云。各各衆生修如實道去成正覺來
T2217_.59.0633a23: 藏記云。如去謂自凡位修行成正覺也。乘 T2217_.59.0633a24: 如而行故曰如去。如來謂成佛以後悲願力
T2217_.59.0633a27: 佛故云衆生去成等。可悉之。或擧顯家修 T2217_.59.0633a28: 生成佛類今本有成佛也。或擧化他成道
T2217_.59.0633b02: 如道後顯曰來。應身如來乘如實道曰如 T2217_.59.0633b03: 來成正覺曰來。化身如來者化身化人不
T2217_.59.0633b06: 隨宜可判耳 T2217_.59.0633b07: 一切諸佛等者。疏第十九云。又如諸佛所行 T2217_.59.0633b08: 之道自然證處我亦如是而去故名如去也
T2217_.59.0633b13: 有此一名更無餘名。答曰。佛功徳無量名 T2217_.59.0633b14: 號亦無量。此名取其大者。以人多識故。復 T2217_.59.0633b15: 有異名名多陀阿伽陀等。云何名多陀阿 T2217_.59.0633b16: 伽陀。如法相解如法相説。如諸佛安隱道 T2217_.59.0633b17: 來佛如是來更不去後有中。是故名多陀
T2217_.59.0633b22: 如説。釋中有如去。論釋合論有四義歟。論 T2217_.59.0633b23: 更不去後有中者別義歟。可尋之 T2217_.59.0633b24: 阿闍梨意等者。抄云。又去是自利。説是利他。
T2217_.59.0633b27: 知是自利。如來如説即利他也。准大師釋。如 T2217_.59.0633b28: 來果後垂化故加持世界利他。如説是如實 T2217_.59.0633b29: 相説故如義自證説。即自性會説。然今教主
T2217_.59.0633c03: 梵言含四義之中譯者存意不同而各取一 T2217_.59.0633c04: 義兩義各別。所以今譯者略取二義欲顯 T2217_.59.0633c05: 自利利他意也。然順古題如來一義也。更 T2217_.59.0633c06: 解云。如去如來約身業分自他。如知如説 T2217_.59.0633c07: 約語意別自他也 T2217_.59.0633c08: 阿羅訶者等者。此釋經應供文也。抄云。謂 T2217_.59.0633c09: 羅字是塵義。塵即煩惱故。訶是風輪即降伏
T2217_.59.0633c12: 無塵如何。答。不達八轉聲翻梵輒難定。嘉 T2217_.59.0633c13: 祥義疏第一云。雜心翻羅漢以爲無著故
T2217_.59.0633c16: 阿羅名賊訶名殺。是名殺賊。如偈説。佛以 T2217_.59.0633c17: 忍爲鎧精進爲鋼鉀持戒爲大象禪定爲 T2217_.59.0633c18: 良弓智惠爲好箭外破魔王軍内滅煩惱 T2217_.59.0633c19: 賊。是名阿羅訶。復次阿名不訶名生。是名 T2217_.59.0633c20: 不生。佛心種子後世田中不生。無明糠脱故。 T2217_.59.0633c21: 復次阿羅訶名應受供養。佛諸結使除盡得 T2217_.59.0633c22: 一切智惠故應受一切天地衆生供養。以
T2217_.59.0633c25: 又若約一無明義有衆生同斷義故令衆 T2217_.59.0633c26: 生生善心故有無畏施義歟 T2217_.59.0633c27: 謂佛心種子等者。佛心諸惑斷盡故又不受 T2217_.59.0633c28: 生死有漏果報。猶如糠脱米田中更不生也。 T2217_.59.0633c29: 煩惱譬糠生死有漏類田中也。穀皮是糠 T2217_.59.0634a01: 也。嘉祥義疏云。阿羅漢是外國語。以三義 T2217_.59.0634a02: 訓之。一者殺賊。以智惠刃殺煩惱賊。此約 T2217_.59.0634a03: 離因患就現在論也。二者不生。以煩惱糠 T2217_.59.0634a04: 脱故後世田中更不復生。此約離果患就 T2217_.59.0634a05: 未來論也三者應供。具足智斷應受供養
T2217_.59.0634a08: 三藐名正等者智論第二云。云何名三藐三 T2217_.59.0634a09: 佛陀。三藐名正遍。佛名知。是言正遍知一 T2217_.59.0634a10: 切法。問曰。云何正遍知。答曰。復次知一切 T2217_.59.0634a11: 法實不壞相不増不減。云何名不壞相。心行 T2217_.59.0634a12: 處滅言語道斷過諸法如涅槃相不動。以
T2217_.59.0634a15: 云何念佛。答曰。行者一心念佛得如實智 T2217_.59.0634a16: 惠大慈大悲成就。是故言無錯謬。麁細多 T2217_.59.0634a17: 少皆是實故名多陀阿伽度。亦如過去未來 T2217_.59.0634a18: 現在十方諸佛於衆生中起大悲心行六 T2217_.59.0634a19: 波羅蜜得諸法相來至阿耨○菩提中。此 T2217_.59.0634a20: 佛亦如是。是名多陀阿伽度。如三世十方 T2217_.59.0634a21: 諸佛○去至涅槃。此佛亦如是去。以是故 T2217_.59.0634a22: 亦名多陀阿伽度。有如是功徳故應受一 T2217_.59.0634a23: 切諸天世人最上供養。是故名阿羅訶。若有
T2217_.59.0634a26: 也。釋阿羅訶如是功徳者指前阿伽度三 T2217_.59.0634a27: 義也。此徳爲因成應供義也。若有人言下 T2217_.59.0634a28: 以前應供爲因成正遍知義也。或疑云。但
T2217_.59.0634b05: 等義含如知義歟。故疏云。如法實相知已
T2217_.59.0634b08: 同矣 T2217_.59.0634b09: 然此宗中佛陀名覺等者。覺有開敷義。知不 T2217_.59.0634b10: 爾歟。問。遍覺遍知其義同。遍知何不譬開
T2217_.59.0634b15: 開覺義雖通顯開敷義局密歟。心蓮開敷名 T2217_.59.0634b16: 佛故云亦能開敷一切衆生即此意矣。又蓮 T2217_.59.0634b17: 華有當體譬喩。譬雖通顯體唯密故。疏第 T2217_.59.0634b18: 十九云。觀於自心八葉蓮華。此花不從餘
T2217_.59.0634b21: 覺知二義。故又義。南方是諸佛灌頂方。覺是 T2217_.59.0634b22: 當開敷覺華義。故佛陀名覺爲密乘談歟。 T2217_.59.0634b23: 又般若寺抄釋此文云。如常所言三覺義也
T2217_.59.0634b26: 梵云薩婆若那等者。智證大師疏抄云。梵云 T2217_.59.0634b27: 薩婆若那即是一切智智。有本云薩婆若若 T2217_.59.0634b28: 那或本停若重字也。唐本云若那若那。今 T2217_.59.0634b29: 案。言薩婆者是一切也。若若那那是智智 T2217_.59.0634c01: 也。若存一若那者智智之義不成。又云。 T2217_.59.0634c02: 釋論云薩婆若多者即一切智。疑云。一切 T2217_.59.0634c03: 之言彼此不異。至於智言梵語似異。其 T2217_.59.0634c04: 意如何。阿闍梨云。梵語之中讀那若爲多。
T2217_.59.0634c10: 各顯一義。若那若多雖似異一種梵語。故 T2217_.59.0634c11: 良賁釋云。大品以若一字通名智惠。以般 T2217_.59.0634c12: 助若若名惠。以娜助若若名智。般若云
T2217_.59.0634c15: 智智義。又云一切智智者此有二智。一切 T2217_.59.0634c16: 智者即證如智。下言智者一切種智後得智
T2217_.59.0634c19: 切智。薩云若云一切種智。若一字含二智 T2217_.59.0634c20: 也。故今經云一切智。智論又可云一切智
T2217_.59.0634c23: 多者。薩婆秦言一切。若秦言智。多秦言相。 T2217_.59.0634c24: 一切如先説。名色等諸法。佛知是一切法一 T2217_.59.0634c25: 相異相漏相非漏相作相非作相等一切法各 T2217_.59.0634c26: 各相各各力各各因縁各各果報各各性各各 T2217_.59.0634c27: 得各各失。 一切智惠力故一切世一切種盡
T2217_.59.0635a01: 有一切法。所謂名色○復次一切法所謂色 T2217_.59.0635a02: 無色可見不可見有對無對有漏無漏有爲 T2217_.59.0635a03: 無爲○如是等無量二法門攝一切法○復 T2217_.59.0635a04: 次一切法所謂善法不善法無記法○如是 T2217_.59.0635a05: 等無量三法門攝一切法。復次一切法所謂 T2217_.59.0635a06: 過去法未來法現在法非過去未來現在法○ T2217_.59.0635a07: 如是等無量四法門攝一切法。復次一切法 T2217_.59.0635a08: 所謂色法心法心數法心不相應諸行法無爲 T2217_.59.0635a09: 法○如是等無量五法門攝一切法。復次 T2217_.59.0635a10: 一切法所謂五衆及無爲○如是等無量六 T2217_.59.0635a11: 法門攝一切法。七八九十等諸法門。復次一 T2217_.59.0635a12: 切法所謂有法無法空法實法所縁法能縁法 T2217_.59.0635a13: 聚法散法等○如是等種種無量阿僧祇法門 T2217_.59.0635a14: 所攝諸法。以是無礙智惠盡遍知上諸法
T2217_.59.0635a18: 智所知行相也。謂今智正知二法乃至無量 T2217_.59.0635a19: 法一相等及各各相各各力等也。木幡義云。 T2217_.59.0635a20: 上二三四五六等擧能攝名數。是一切下釋 T2217_.59.0635a21: 所攝法體。故上云攝一切法今云是一切 T2217_.59.0635a22: 法耳 T2217_.59.0635a23: 一切謂名色等者。智證大師抄云。一切謂名
T2217_.59.0635a28: 法取盡。故大論云。一切世間中唯有名與
T2217_.59.0635b02: 一字攝菩提心等種種一法門。或以二字 T2217_.59.0635b03: 攝止觀等種種二法門○乃至無量字攝無
T2217_.59.0635b06: 故。彼顯於法自在義故。或此二三等各攝 T2217_.59.0635b07: 諸法盡。彼一二等未盡諸法。菩提心止觀 T2217_.59.0635b08: 等唯淨法故。又問。智度一切智是二乘智歟。 T2217_.59.0635b09: 故論云。一切智是聲聞辟支佛事。道智是諸
T2217_.59.0635b12: 相有分而不能盡知。故總相受名。佛一切 T2217_.59.0635b13: 種智皆是眞實。聲聞辟支佛但有名字一切
T2217_.59.0635b16: 切種智是佛不共法。此三智其實一心中得。
T2217_.59.0635b19: 故今文是明佛智故無失 T2217_.59.0635b20: 今謂一切智智等者。或云。此心非簡釋論 T2217_.59.0635b21: 釋智智重點之義也。非但以一切種等者釋 T2217_.59.0635b22: 論一切智惠力故意也。今案。非但以一切種 T2217_.59.0635b23: 等顯今經一切智勝論一切智也。彼一切種 T2217_.59.0635b24: 唯名所知諸法。一智知一切故。故花嚴師 T2217_.59.0635b25: 釋華嚴經一切智云。窮達一切法圓照一
T2217_.59.0635b28: 故云以一切種知一切法也。故即身義云。 T2217_.59.0635b29: 一切智智者一切佛各具刹塵智故名一切
T2217_.59.0635c04: 也。即正後二智行相歟。問。智中之智釋未必 T2217_.59.0635c05: 二智義歟。又新仁王經疏云。一切智智者此 T2217_.59.0635c06: 有二智。一切智者即證如智。下言智者一切
T2217_.59.0635c09: 今宗規摸耶。答。智智兩言二智配釋隨宜安 T2217_.59.0635c10: 立。寶師涅槃疏云。由闍那俗智能顯實智
T2217_.59.0635c13: 境。況今宗耶。二智各知事理法故諸義無 T2217_.59.0635c14: 違耳。但至同顯乘者既云非但以一切種。 T2217_.59.0635c15: 若後得若正智皆能知智無量故永異顯矣。 T2217_.59.0635c16: 顯家正智證一切法如故云一切智後智 T2217_.59.0635c17: 縁一切法故云一切種智也。又智中之智 T2217_.59.0635c18: 者一切智言同論故云爾。實非顯也。問。能 T2217_.59.0635c19: 知一多勝劣可然。所知事理又有淺深耶。 T2217_.59.0635c20: 答。彼縁起法事理。此六大本有事理也。彼所 T2217_.59.0635c21: 生末也。此能生本也。又密事理性之處性相 T2217_.59.0635c22: 故。又彼一心眞理。此六大法性故 T2217_.59.0635c23: 如是自證之境等者。自證之境者指經中得 T2217_.59.0635c24: 一切智智也。云今謂一切智智是也。謂彼 T2217_.59.0635c25: 位如義語不談故云説者無言。一一心不縁 T2217_.59.0635c26: 故云觀者無見。謂之法身自證號之密宗 T2217_.59.0635c27: 玄底。故疏上文云。然此自證三菩提言語盡
T2217_.59.0636a02: 不依他言説故云爾。非謂自證位絶言 T2217_.59.0636a03: 説歟。觀夫顯乘以一心爲理故實證時無 T2217_.59.0636a04: 色無言也眞言以六大爲理故自證位三密 T2217_.59.0636a05: 宛然也。既具三密何云無言無見。又五言 T2217_.59.0636a06: 十心悉滅何有自證耶。答。凡大日如來住加 T2217_.59.0636a07: 持身奮迅示現時。金剛手致得一切智智問。 T2217_.59.0636a08: 是則課加持身疑本地事故。疏又約加持 T2217_.59.0636a09: 身云説者觀者。指自證位故云無言無見 T2217_.59.0636a10: 也。彼自證位無師自悟故在本地身不以 T2217_.59.0636a11: 言語可授人也。次擧喩即此意也。然在加 T2217_.59.0636a12: 持身爲自受法樂説彼自證之境也。故疏 T2217_.59.0636a13: 第十二云。如飮水者冷熱自知尚不可爲 T2217_.59.0636a14: 不飮人説。況如來境耶。然佛以加持力故
T2217_.59.0636a17: 假令種種方便爲未嘗者説之終不解。然 T2217_.59.0636a18: 佛大方便力以無相法身作種種名相加持
T2217_.59.0636a21: 法身作名相。定知本知無相位無言語明 T2217_.59.0636a22: 者歟。況後文歎方便智明俗諦説法義。第 T2217_.59.0636a23: 一義諦本地自證位無説法義决定矣。又至 T2217_.59.0636a24: 一心三密難者。顯家以一心爲極。故法身 T2217_.59.0636a25: 雖無形説自證成道自受用爲本。彼身無 T2217_.59.0636a26: 説非無身口等。若爾今法身雖具三密自 T2217_.59.0636a27: 證位無説何失。加持身猶現瑞時不説法歟。 T2217_.59.0636a28: 凡廣案自宗意有相無相重重。略作四重 T2217_.59.0636a29: 釋。初淺略釋遮情無相。謂遮九種迷情妄假 T2217_.59.0636b01: 相故。經云非青非黄等是也。此説同顯 T2217_.59.0636b02: 家百非洞遣果性不可説故大師雖同天台。 T2217_.59.0636b03: 非無淺深。彼四言不及故。此如義破執故。 T2217_.59.0636b04: 後於表徳顯實中有三。初有相有相。自性 T2217_.59.0636b05: 法身爲劣惠所説五部三密等軌則也。經云。 T2217_.59.0636b06: 於當來世時劣惠諸衆生唯依於有相隨順
T2217_.59.0636b09: 也。大師釋云。若入字門悉離一切相。離
T2217_.59.0636b14: 言心兩種倶絶。然理智宛然非都無故自有 T2217_.59.0636b15: 理智覺本不生云自證三菩提也。疏第十 T2217_.59.0636b16: 九云。當知此空是自證之理也。想既空無所
T2217_.59.0636b24: 中祕釋者阿字自説本不生故。三祕祕中祕
T2217_.59.0636c02: 菴摩勒果者。智證抄云。唐土有賣菴之菓 T2217_.59.0636c03: 者。其形如本國夏梨。淨名疏中云。有翻似
T2217_.59.0636c06: 甘子是也。奧法師云。此云酢味似桃之也。
T2217_.59.0636c09: 釋迦文佛至罽那尸棄佛爲初阿僧企。是 T2217_.59.0636c10: 中菩薩永離女人身。從罽那尸棄佛至燃 T2217_.59.0636c11: 燈佛爲二阿僧企。是中菩薩以七枚青蓮 T2217_.59.0636c12: 華供養燃燈佛。敷鹿皮衣布髮掩泥。是時 T2217_.59.0636c13: 燃燈佛便授其記。汝當來世作佛名釋迦 T2217_.59.0636c14: 牟尼。從燃燈佛至毘婆尸佛爲第三僧企
T2217_.59.0636c17: 釋第八引不思議境界經云。普賢菩薩告徳 T2217_.59.0636c18: 藏菩薩云。世尊初從燃燈佛所得受記已。 T2217_.59.0636c19: 即便入於如來不思議境界三昧常無功用
T2217_.59.0636c28: 彼得句。所謂安立無量乘者釋或聲聞乘道
T2217_.59.0637a04: 能化所化相違。又所問通内證外用。結何唯 T2217_.59.0637a05: 云方便耶。答。或云。問佛得是問可令行
T2217_.59.0637a09: 二乘六道。九界衆生自心品即佛界一切智 T2217_.59.0637a10: 智故。故上釋云。即是衆生自心品。即是一切
T2217_.59.0637a16: 上經文上既牒釋故。妙方便之結專同經方 T2217_.59.0637a17: 便之文故。下釋方便道合龍樹般若方便 T2217_.59.0637a18: 文可思之。或又經二句如次約如來及衆 T2217_.59.0637a19: 會歟。彼者指衆會。待如來故。疏擧上問 T2217_.59.0637a20: 云得此一切智智。可思之 T2217_.59.0637a21: 毘婆沙説有五道者。彼論第百一有此説也。
T2217_.59.0637a24: 爲正歟。疏下文中三十六倶胝不開修羅 T2217_.59.0637a25: 故抄中開修羅違疏。故智論云。小乘三藏 T2217_.59.0637a26: 唯説五道不説六道。摩訶衍中説六道。如
T2217_.59.0637b01: 中説欲界有三十六處。謂寒熱地獄各八共 T2217_.59.0637b02: 成十六也。又四大州。此四州又各有二隨
T2217_.59.0637b06: 此界十三處。幷色界十八天處。無色界四天 T2217_.59.0637b07: 處。如是三十五處生死輪轉。今開修羅即
T2217_.59.0637b10: 欲名信喜好樂者。欲者希望爲性。信者心淨 T2217_.59.0637b11: 爲性。喜是希求義也。玉篇云樂也。心淨希 T2217_.59.0637b12: 求爲俗。即善欲也。唯識論釋信云。深忍樂
T2217_.59.0637b15: 何。答。通三性中今且約善欲作釋歟。得道 T2217_.59.0637b16: 人所好皆善欲故 T2217_.59.0637b17: 性名積習等者。抄云。由本性故能積薫習 T2217_.59.0637b18: 之相漸生。欲樂順性起業。即當本性住也。 T2217_.59.0637b19: 性先有欲得因縁而生。譬如先有瘡得觸 T2217_.59.0637b20: 因縁然後血出。或時従欲爲性者欲數數希
T2217_.59.0637b23: 漏聞薫等力所薫増云習所成也。然今性
T2217_.59.0637b26: 性歟。云信喜好樂即此意也。但染心者抄 T2217_.59.0637b27: 云。言染心者非惟不善有覆名染。但約耽
T2217_.59.0637c01: 積而成貪性。内成貪性故外行貪欲。相從 T2217_.59.0637c02: 性生者。性顯外云相即欲也。故云欲隨性
T2217_.59.0637c05: 染利鈍。今明染心。事謂事業。即染心爲業。 T2217_.59.0637c06: 欲名隨縁起者通染淨縁。謂惡欲衆生隨邪 T2217_.59.0637c07: 教常入惡故鈍。善欲衆生隨善友等樂道 T2217_.59.0637c08: 修助道法故利。或可言。染心者具通三性
T2217_.59.0637c11: 是事釋論中具明者。智論第二十四有今性
T2217_.59.0637c16: 龍樹云般若等者。智論第一百云。般若波羅 T2217_.59.0637c17: 蜜中雖有方便。方便雖有般若。而隨多受 T2217_.59.0637c18: 名。般若與方便本體是一以所用小異故 T2217_.59.0637c19: 説別。譬如金師以巧方便故以金作種種
T2217_.59.0637c22: 義轉用歟。或又論以般若方便爲異物更 T2217_.59.0637c23: 以理爲本體歟。今云眞金智體。又轉用歟。 T2217_.59.0637c24: 又嘉祥釋般若爲體。又智論次上文云。般若
T2217_.59.0637c27: 復次此中問意等者。凡於金剛手疑問有二 T2217_.59.0637c28: 意。謂前釋意種種方便道無量乘無量身爲 T2217_.59.0637c29: 加持世界事。今釋心以彼即爲自性會事。 T2217_.59.0638a01: 問。疑問起專擧所現事可疑之。況隨種種 T2217_.59.0638a02: 趣等文指實行之言非加持世界。何有此 T2217_.59.0638a03: 儀耶。就中大師引今文成如常人天乘等 T2217_.59.0638a04: 義。何。答。疑問雖依現瑞。金剛手惟忖以加 T2217_.59.0638a05: 持世界種種身説推知自性土各説三密之 T2217_.59.0638a06: 儀。豫述彼意歟。故上釋云。普見加持世界 T2217_.59.0638a07: 唯説平等法門。即知如來將演遍一切乘自
T2217_.59.0638a10: 教主各説自證法門故云隨種種性欲。又 T2217_.59.0638a11: 外院中六道四生羅列故云隨種種趣也。此 T2217_.59.0638a12: 等皆自性所成眷屬非實行歟。或又指未來 T2217_.59.0638a13: 機歟。或現佛身等者從法門身現羯磨身 T2217_.59.0638a14: 歟。大師釋中證如常是隨義轉用。疏意加持 T2217_.59.0638a15: 世界猶説眞言道。故況住心論中引今文 T2217_.59.0638a16: 證深祕義耳。或又寶鑰住心論如次依疏 T2217_.59.0638a17: 家正釋復次意歟。宣説眞言道者開會意歟。 T2217_.59.0638a18: 又解云。前釋約加持世界正説時云如此 T2217_.59.0638a19: 事復云何而得也。今釋發起未來流通四重 T2217_.59.0638a20: 壇故問也。具縁品所説七日作壇等事是也。 T2217_.59.0638a21: 即是發起大悲胎藏曼荼羅也者此意矣 T2217_.59.0638a22: 於薩婆若平等心地者。法佛平等心地也。謂 T2217_.59.0638a23: 如來一切智性同一味故云平等。此智性是 T2217_.59.0638a24: 曼荼所依故云地也。從此心地現四重聖 T2217_.59.0638a25: 衆故云畫作諸佛等也。畫作者現作義也。 T2217_.59.0638a26: 故疏第三云。然以如來加持故。從佛菩提自 T2217_.59.0638a27: 證之徳現八葉中胎藏身從金剛密印現 T2217_.59.0638a28: 第一重金剛手等諸内眷屬從大悲萬行現 T2217_.59.0638a29: 第二重摩訶薩埵諸大眷屬從普門方便現
T2217_.59.0638b03: 彼開發衆生心地之曼荼故。此如來心地 T2217_.59.0638b04: 之曼荼故。爲欲明未發起衆生曼荼故先 T2217_.59.0638b05: 明已發起諸佛圓壇也。故次下釋云。佛從
T2217_.59.0638b10: 具縁品云。爾時薄伽梵告持金剛惠。常當
T2217_.59.0638b13: 盡諸位安置諸供養具。明相未出已前使
T2217_.59.0638b16: 心妙白蓮胎藏正均等藏中造一切悲生曼
T2217_.59.0638b19: 相自然智惠蓮華葉是大悲方便也。正以此 T2217_.59.0638b20: 藏爲大悲胎藏曼荼羅之體。其餘三重是從 T2217_.59.0638b21: 此自證功徳流出。諸善知識入法界門耳○ T2217_.59.0638b22: 此是如來祕傳之法不可形於翰墨。故寄 T2217_.59.0638b23: 在圖像以示行人。若得深意者自當默而
T2217_.59.0638b26: 作諸佛菩薩等者直指具縁品所説歟。寄在 T2217_.59.0638b27: 圖像云畫作故但前義爲勝。果地曼荼故 T2217_.59.0638b28: 問。今佛菩薩等相配四重壇方如何。答。第 T2217_.59.0638b29: 十四云。又此曼荼羅一一分位各有種子用 T2217_.59.0638c01: 標記彼差別法界之門○隨彼四重分位 T2217_.59.0638c02: 從佛出者即是佛之幖幟。或從菩薩分位而 T2217_.59.0638c03: 出。或從二乘分位而出。或從天龍八部分 T2217_.59.0638c04: 位而出。當知階降差別各各表知種子不
T2217_.59.0638c07: 那。第二院觀音金剛手。次院文殊等四菩薩。
T2217_.59.0638c10: 音金剛手等云第二院。故知以中壹八葉 T2217_.59.0638c11: 爲第一重也。文殊院等第二重四菩薩爲第 T2217_.59.0638c12: 三重第三重外院及釋迦牟尼爲第四重也。 T2217_.59.0638c13: 故知三重曼荼羅加中院爲四重壇也。三 T2217_.59.0638c14: 重約能圍遶聖衆四重能所合論也。當知今 T2217_.59.0638c15: 文諸佛者第一重中壹八葉四佛四菩薩。即一 T2217_.59.0638c16: 毘盧遮那醍醐果徳故云諸佛也。故疏第三 T2217_.59.0638c17: 云。從咽以上至如來頂相四智四三昧果徳
T2217_.59.0638c20: 第三云。自臍以上至咽出現無量十住諸菩 T2217_.59.0638c21: 薩。此中自有二重。從心以下諸大眷屬從心
T2217_.59.0638c24: 重圓中第四也。二乘者釋迦院中擧伴顯主。 T2217_.59.0638c25: 彼院中有阿難須菩提目連迦葉等故。八部 T2217_.59.0638c26: 都外院所列八部衆故。故知非如次爲四 T2217_.59.0638c27: 重耳。又義三重但加八葉爲四重歟。疏第
T2217_.59.0639a01: 但四佛四菩薩歟。大師釋云。大日即心王。餘
T2217_.59.0639a04: 一重歟。抄第六云。第一重有三。謂中臺鬢
T2217_.59.0639a07: 尊加減也。疏第五云。且如是上文所説。從 T2217_.59.0639a08: 大日如來臍以下光明是此第二重位。自臍 T2217_.59.0639a09: 以上至咽所出光明爲第二重位。自咽以
T2217_.59.0639a14: 以下現生身釋迦其眷屬不同。自臍以上 T2217_.59.0639a15: 至咽出現十住諸菩薩。然此中自有二重。 T2217_.59.0639a16: 從心已下諸大眷屬。從心已上諸内眷屬。 T2217_.59.0639a17: 從咽以上至頂相出現四智四三昧果徳佛
T2217_.59.0639b03: 疏異。眞興僧都胎藏記云。上方遍智印下方 T2217_.59.0639b04: 不動等右方觀自在左方金剛手總名第一
T2217_.59.0639b09: 大護圖中闕之。可在第一重内。二守護門 T2217_.59.0639b10: 可在四方之内門也。然古記中判三重所攝 T2217_.59.0639b11: 尊位不定。又與圖中有合不合。皆任意端
T2217_.59.0639b16: 般若寺石山兩徳判現圖胎藏諸尊位中。第 T2217_.59.0639b17: 一重如先以文殊地藏除蓋障蘇悉地爲第 T2217_.59.0639b18: 二重。第一重觀音院次擧釋迦虚空藏二院 T2217_.59.0639b19: 尊不云何重。其次標第二重擧文殊院等 T2217_.59.0639b20: 尊。以彼二院似屬第二重矣。前後四重中 T2217_.59.0639b21: 以第二屬第一爲三重歟 T2217_.59.0639b22: 且如有人等者。或云。前自性圓壇謂從如來 T2217_.59.0639b23: 心地開發無盡藏故今加持世界壇。謂爲 T2217_.59.0639b24: 開發衆生心地壇故而垂應迹外現曼荼故。 T2217_.59.0639b25: 故或現佛身者受用變化二身也。韋陀梵志及 T2217_.59.0639b26: 非人身者五通神仙天龍八部等也。即等流身 T2217_.59.0639b27: 也。私云。此文重委釋前四重壇也。今大悲 T2217_.59.0639b28: 胎藏者即前平等心地。謂菩提自證徳乃至 T2217_.59.0639b29: 普門方便等法門身。即本地自證位也。現者 T2217_.59.0639c01: 現作義即畫作也。韋陀等是第四重五通神 T2217_.59.0639c02: 仙等。或現佛身者八葉中胎藏身第一重也。 T2217_.59.0639c03: 乃至者第一第二重内大眷屬也。故疏第三
T2217_.59.0639c06: 事。非謂會座有實行歟。疏第十四釋曼陀 T2217_.59.0639c07: 羅隨佛菩薩二乘八部四重分位而出畢又 T2217_.59.0639c08: 云。欲爲普利一切衆生故流傳演布。普爲 T2217_.59.0639c09: 一切未來衆生亦爲利益諸大衆會故請
T2217_.59.0639c12: 即從大悲胎藏者。大悲胎藏者一切智性如 T2217_.59.0639c13: 來種子。故下文云。大悲曼荼羅一切種子之
T2217_.59.0639c16: 歟。委言之。胎藏種子爲因智門五義爲縁 T2217_.59.0639c17: 生四重圓壇也。故經具縁品云。修眞言行
T2217_.59.0639c22: 互顯因縁具足。大論因是識大。一切智性故。 T2217_.59.0639c23: 縁即五大。智門五字故。細談互具六大無 T2217_.59.0639c24: 障無礙也。一切智性者經彼得一切智智自 T2217_.59.0639c25: 證位也。即是如實知自心。故疏上釋云。所
T2217_.59.0639c28: 現韋陀梵志形者。抄云。韋陀此云明。即外道 T2217_.59.0639c29: 四明也。聲因醫内等。梵志者。梵者淨也謂 T2217_.59.0640a01: 以淨行爲志名爲梵志。形即身形。謂從曼 T2217_.59.0640a02: 荼羅 四重内現此梵志之身爲説瞿曇仙 T2217_.59.0640a03: 等眞言。瞿曇梵語。具足應云喬答摩。此曰
T2217_.59.0640a06: 各眞言。普通眞言藏品等所説。末代衆生傳 T2217_.59.0640a07: 持彼所説而行。依彼行同本尊故云精勤 T2217_.59.0640a08: 不久等也。或久或近准知矣。久近頓證漸次 T2217_.59.0640a09: 二類歟。或依宿縁有無有久近歟 T2217_.59.0640a10: 更轉方便等者。前云即是普入。今何云更轉 T2217_.59.0640a11: 方便耶。私案。機有四類。或修一門得一門 T2217_.59.0640a12: 果畢更轉入普門也。或依一門行得一門 T2217_.59.0640a13: 果即得普果故。或解一門即普門而行故。 T2217_.59.0640a14: 或行普因得普果故。故知。前後約機不同 T2217_.59.0640a15: 歟。或又前一門修行人不入餘一門直入 T2217_.59.0640a16: 普果故云即。非不轉歟。或今文又悟仙身 T2217_.59.0640a17: 即大日故云轉。非轉捨歟。故疏下釋云。行 T2217_.59.0640a18: 者如是解時觀毘盧遮那與鬼畜等其心平 T2217_.59.0640a19: 等無勝劣之相。彼從一門而入皆見心王
T2217_.59.0640a22: 者尚不可轉仙身。何故言轉。答。約佛智 T2217_.59.0640a23: 元無別。隨人機有差別。若不隨人機故 T2217_.59.0640a24: 者如天台山決答中具四教四土耶。答。前 T2217_.59.0640a25: 者未説之時約機情也。今至此經説仙人 T2217_.59.0640a26: 即大日尊時除大日外更無仙身。故非如
T2217_.59.0640b01: 無非毒鼓因縁者。抄云。涅槃經如來性品云。 T2217_.59.0640b02: 譬如有人以雜毒藥用塗大鼓於衆人中 T2217_.59.0640b03: 繋之發聲雖無心欲聞聞之皆死唯除一 T2217_.59.0640b04: 人不横死者。鼓合涅槃。死喩滅惑。不横 T2217_.59.0640b05: 死者喩一闡提。此況曼陀羅所現之身所説 T2217_.59.0640b06: 之乘。雖四重差別無量若隨此趣入者無 T2217_.59.0640b07: 不能滅惑無不能至涅槃故以相況耳
T2217_.59.0640b10: 也。故疏第七云。就此經宗則。五種三昧皆 T2217_.59.0640b11: 是開心實相門。不同餘教以心性之旨未
T2217_.59.0640b14: 同一味之所以也。謂所化一切衆生色心實 T2217_.59.0640b15: 相從本際以來常是毘盧遮那平等智身故。 T2217_.59.0640b16: 以應之能化無量乘字眞金之智體心王
T2217_.59.0640b19: 重曼陀羅所示種種類形皆是一種法門身。
T2217_.59.0640b23: 發衆生本心曼荼。然今釋果地曼荼義故。 T2217_.59.0640b24: 會彼此相違故。云衆生色心實相如來平等 T2217_.59.0640b25: 智身也。色者色蘊心者四蘊。是衆生有漏五 T2217_.59.0640b26: 蘊也。智者識大身者五大。即諸佛無漏六大 T2217_.59.0640b27: 也。現覺諸法本初不生故。衆生五蘊即六大 T2217_.59.0640b28: 法身體。色蘊即五大四蘊即識大。故疏第六 T2217_.59.0640b29: 釋菩提實義云。謂覺自心從本以來不生
T2217_.59.0640c03: 佛從平等心地等者。私案。佛已開發曼荼是 T2217_.59.0640c04: 自性會圓壇今經説會。衆生心地壇所發起 T2217_.59.0640c05: 曼荼。具縁品所説未來弘通之壇也。妙感衆 T2217_.59.0640c06: 生心地。妙應諸佛心地。所生方便諸佛衆生 T2217_.59.0640c07: 所開發四重圓壇也。諸佛曼荼應縁衆生心 T2217_.59.0640c08: 地感因。因及縁所生果皆字門故云皆同 T2217_.59.0640c09: 一味也。問。疏第二十云。若如來但住自證 T2217_.59.0640c10: 之法則不能度人○故漸次流出漸入第 T2217_.59.0640c11: 一院次至第二院次至第三院。雖作如此 T2217_.59.0640c12: 流出。亦不離普門之身。其八部之衆皆是普 T2217_.59.0640c13: 現色身之境界也。若就情機而説則三壇從 T2217_.59.0640c14: 深至淺。乃至世天眞言義淺。但是應身方便 T2217_.59.0640c15: 未究竟也。若開實性即世天眞言與大日 T2217_.59.0640c16: 如來何相異耶。從如來則從深至淺從内 T2217_.59.0640c17: 漸外而成三重壇。從衆生則從淺至深從
T2217_.59.0640c20: 果。若爾何云開發諸佛壇已還令開發衆 T2217_.59.0640c21: 生圓耶。答。彼釋於法然曼荼或有如來果 T2217_.59.0640c22: 地説之從本垂迹。或有行者因中説之從 T2217_.59.0640c23: 因至果。以行者所修善寄曼荼羅而攝三 T2217_.59.0640c24: 重分位也。今意諸佛既修顯更令衆生開發 T2217_.59.0640c25: 故。彼此意殊歟。問。前云衆生色心即如來智 T2217_.59.0640c26: 身。何云諸佛衆生曼荼向上向下殊耶。又諸 T2217_.59.0640c27: 佛壇無從因至果義衆生圓無從果向因義 T2217_.59.0640c28: 耶。答。疏第二十云。若就未成果時觀之。 T2217_.59.0640c29: 此則差次淺深。今以如來平等惠觀從因至
T2217_.59.0641a03: 歟。准衆生又約本覺門可有從果向因義 T2217_.59.0641a04: 歟。問。疏第三云。若自本垂迹則從中壹一 T2217_.59.0641a05: 一門各流出第一重種種門從第一重一一 T2217_.59.0641a06: 門各流出第二重種種門從第二重一一 T2217_.59.0641a07: 門各流出第三重種種門。若行因至果則 T2217_.59.0641a08: 第三重之所引攝成就能通第二重第二重 T2217_.59.0641a09: 之所引攝成就能通第一重。第一重之所
T2217_.59.0641a12: 答。彼又如來住自證法無衆生蒙益故從 T2217_.59.0641a13: 自證位現四重壇也。於彼壇爲顯果徳無 T2217_.59.0641a14: 礙且作上下二門也。行因至果全非實行 T2217_.59.0641a15: 引入義。若實行第三重依引攝可進第三 T2217_.59.0641a16: 重。何入第二重耶。故知。且反從本垂迹第 T2217_.59.0641a17: 三重聖衆假互引攝入第二重也。第二第一 T2217_.59.0641a18: 等又爾也。問。若爾果地圓壇無實類耶。若 T2217_.59.0641a19: 云無者何云輪圓具足耶。若云有者大師釋
T2217_.59.0641a22: 邊六道四生皆到於實際人。故若依十界相 T2217_.59.0641a23: 無。約遍計分別邊長夜受苦人故。故大師釋
T2217_.59.0641a28: 衆生平等心地者。衆生八辨肉團生大曼陀 T2217_.59.0641a29: 羅王故云地。所生四重一切智智形聲同一 T2217_.59.0641b01: 味故云平等。平等之心地故云平等心地 T2217_.59.0641b02: 也。故先徳釋云。恒沙之性徳具一心本源。曼
T2217_.59.0641b05: 故云大悲胎藏曼陀羅。今明能生五大故云 T2217_.59.0641b06: 祕密方便也。或云。大悲胎藏者所生圓壇。祕 T2217_.59.0641b07: 密方便者能生因縁也。文點云。爲欲發起
T2217_.59.0641b10: 祕密方便一切智門五義即縁也。意云。爲欲
T2217_.59.0641b15: 爲利生本故云大悲也。祕密方便者加持 T2217_.59.0641b16: 圓壇。外迹故云方便。異顯乘故云祕密矣。 T2217_.59.0641b17: 所謂内證圓壇於一切智地建立一種法門 T2217_.59.0641b18: 身也。外迹圓壇住神力加持建立三重曼 T2217_.59.0641b19: 陀羅種種類形也。疏第六云。三重曼荼羅 T2217_.59.0641b20: 所示種種類形皆是如來一種法門身。是故
T2217_.59.0641b25: 次第亂脱可讀之歟。但空初擧者依正二報 T2217_.59.0641b26: 五輪影略互顯歟。依擧空正擧四大也。故 T2217_.59.0641b27: 第五卷云。眞言者圓壇先置於自體。自足而 T2217_.59.0641b28: 至臍成大金剛輪。從此而至心當思惟水
T2217_.59.0641c02: 中。東南北西次第也。今經次第同彼次第 T2217_.59.0641c03: 也。下文五字次第如常。具縁品云。我覺本 T2217_.59.0641c04: 不生等頌次第也。故知。三次第今經出。凡厥 T2217_.59.0641c05: 六大無礙常瑜伽故。列次第無一准。例如 T2217_.59.0641c06: 眞門雜亂住矣 T2217_.59.0641c07: 如此即是毘婆沙義者。所牒經中以一切智 T2217_.59.0641c08: 智類虚空。何指彼云毘婆沙義耶。私案。可 T2217_.59.0641c09: 讀文點。如此即是毘婆沙義虚空無過無
T2217_.59.0641c12: 倶舍論中云虚空無爲。故知。虚空有過徳二 T2217_.59.0641c13: 義。何云無過無徳耶答。婆沙云空者無爲。
T2217_.59.0641c17: 此中相況有三義等者。指事云。虚空有三義
T2217_.59.0641c20: 句者離一切分別無分別無無分別文。此三句 T2217_.59.0641c21: 即三義故。或云。疏三義歟。疏云有三義故。 T2217_.59.0641c22: 或經三句疏三義同歟。故疏言此中相況有 T2217_.59.0641c23: 三義故。三義逆次配之。離一切分別者離 T2217_.59.0641c24: 妄執分別故云無分別。經無分別者離分別 T2217_.59.0641c25: 度量故無邊際義也。無無分別者離細分別 T2217_.59.0641c26: 故畢竟淨義也。或又經簡略故擧無分別一 T2217_.59.0641c27: 義疏廣博故顯餘義歟。二番文者虚空有 T2217_.59.0641c28: 二重釋故。或云。前約實智釋後約權智解 T2217_.59.0641c29: 也。私云。上約分喩也。謂虚空無過無徳佛 T2217_.59.0642a01: 智離過成徳故。下釋約全喩也。謂虚空佛智 T2217_.59.0642a02: 同具離相成辨二義故。又義。前空界後大虚 T2217_.59.0642a03: 故 T2217_.59.0642a04: 所以重言等者。抄云。應長聲讀之應云劫 T2217_.59.0642a05: 跛劫跛夜帝。劫跛者分別也。夜帝之言即是 T2217_.59.0642a06: 更義。謂分別之上更生分別也。此即於麁 T2217_.59.0642a07: 分別上更生細分別。是以疏引例云。如尋
T2217_.59.0642a10: 別之分別也。即細分別也。如次配尋伺矣。 T2217_.59.0642a11: 意云。於虚空離青黄等麁分別云離分別。 T2217_.59.0642a12: 遣質礙無質礙等細分別云無分別。遣能
T2217_.59.0642a15: 一切句是總擧也。分別梵云劫跛。是麁分 T2217_.59.0642a16: 別。無分別梵云劫跛夜帝。此細分別。疏云。 T2217_.59.0642a17: 無妄執分別故無分別亦無也。故今以分
T2217_.59.0642a21: 也。第二不擧者同離一切分別故歟。然則分 T2217_.59.0642a22: 別之上更生分別義者如次釋經無分別無 T2217_.59.0642a23: 無分別文也。但細分別名無分別者望麁 T2217_.59.0642a24: 分別故。例如釋論應不應矣。意云。離一切
T2217_.59.0642a28: 既不爾存下是應無也 T2217_.59.0642a29: 例如尋伺等者。唯識論第七云。尋謂尋求。令 T2217_.59.0642b01: 心忽遽於意言境麁轉爲性。伺謂伺察。令 T2217_.59.0642b02: 心忽遽於意言境細轉爲性○竝用思惠 T2217_.59.0642b03: 一分爲體。於意言境不深推度及深推度
T2217_.59.0642b06: 爲例證。眼識意識又爾。今分別無分別者一 T2217_.59.0642b07: 聚相應法多中且擧麁細異王數例餘心所 T2217_.59.0642b08: 等歟。猶如云異生羝羊。羝羊亦雖異生其 T2217_.59.0642b09: 中最劣爲喩。故又妄執分別未必與尋伺倶 T2217_.59.0642b10: 起。尋伺非定相應法故。二禪已上無尋伺 T2217_.59.0642b11: 故。欲界煩惱心未發言時不有尋伺故。又 T2217_.59.0642b12: 今分別是妄執分別。五識非執相應識護法 T2217_.59.0642b13: 意。然今宗八識皆執相應故同安惠義歟。 T2217_.59.0642b14: 問。尋伺體類既同。可一時倶起。何略觀諦 T2217_.59.0642b15: 察別時耶。故倶舍論云。尋是麁因。伺是細
T2217_.59.0642b18: 起也。故唯識論云。四中尋伺定不相應。體
T2217_.59.0642b27: 無分別亦無無分別者。或本亦字下但有一 T2217_.59.0642b28: 無字。今本同經。上以無妄執分別故釋經 T2217_.59.0642b29: 離一切分別也。次下二句如次釋經下二 T2217_.59.0642c01: 句也。若依或本者。經望麁分別云無分 T2217_.59.0642c02: 別。釋細分別故云分別歟。或又初無字被
T2217_.59.0642c05: 亦無也者遣細分別也 T2217_.59.0642c06: 又如虚空離種種顯形色相等者。此釋約太 T2217_.59.0642c07: 虚歟。空界色顯色所攝故。或又破執談歟。自 T2217_.59.0642c08: 宗實義於空大論顯形故。若爾太虚猶可 T2217_.59.0642c09: 有顯形矣。此中又有三義離顯形是畢竟 T2217_.59.0642c10: 淨義。合法離相。無造作是無分別義也。故法 T2217_.59.0642c11: 云無分別起作。而能含容等無邊際義。合法 T2217_.59.0642c12: 於無量度門等也 T2217_.59.0642c13: 天人阿修羅依者。問。一切智智爲十界依。何 T2217_.59.0642c14: 擧三道耶。答。天在空故表眞諦。人在地 T2217_.59.0642c15: 故表俗諦。修羅於空地自在故表非空非 T2217_.59.0642c16: 有中道也。是則一切智地一心上建立三諦 T2217_.59.0642c17: 之義也。此三諦猶如面上三目伊字三點矣。 T2217_.59.0642c18: 故天台釋云。心性不動假立中名。亡泯三
T2217_.59.0642c21: 是假。同一種法門身即空也 T2217_.59.0642c22: 一切智地等者。且合譬者。一切智地合大 T2217_.59.0642c23: 地。大悲曼荼合百穀衆藥等。一切種子合皆 T2217_.59.0642c24: 從大地。種子即一切智地故。之所出生合而 T2217_.59.0642c25: 生。即此諸乘合根芽等。根芽等草木叢林之 T2217_.59.0642c26: 徳。諸乘又普現色身之用故。無量事業等合 T2217_.59.0642c27: 一切衆生等。法擧所作事業。譬示能作衆 T2217_.59.0642c28: 生故。於生死涅槃其心平等合而養育之
T2217_.59.0643a02: 憂。八風不動合深廣下二句。或合増之已下 T2217_.59.0643a03: 四句歟。世間八風者起信論云。利・衰・毀・譽
T2217_.59.0643a06: 依實徳讃名稱依實過論名譏。逼迫侵形
T2217_.59.0643a09: 智起故。上縁待者此也。煩惱是智起縁。縁又 T2217_.59.0643a10: 待煩惱起故云縁待矣。煩惱薪盡故智火 T2217_.59.0643a11: 隨滅之意。合譬中然後隨滅句矣。釋論中 T2217_.59.0643a12: 云始覺隨無此意矣 T2217_.59.0643a13: 一切智火等者。以智火合世火。聖者・異生 T2217_.59.0643a14: 合貴賤。平等有之合同用。凡聖智力漏無漏 T2217_.59.0643a15: 雖異皆有智力故云平等。遮相宗立無性 T2217_.59.0643a16: 歟。若不爾何譬貴賤同用矣。或又平等有 T2217_.59.0643a17: 之約本有智體故云火。令諸行人等約修 T2217_.59.0643a18: 生智用故譬説云照明。行人合迷惑者。令 T2217_.59.0643a19: 見合作照明。如實道合正路。餘可知矣。譬
T2217_.59.0643a22: 釋約自利釋智火故云我當等也。見如實 T2217_.59.0643a23: 道亦分有異生持齊等。有淨菩提心少分増 T2217_.59.0643a24: 明義故。如實知自心有十重故 T2217_.59.0643a25: 太虚澄廓等者。此下四句合法中令證涅槃 T2217_.59.0643a26: 清涼法性文。自在旋轉等二句合法中無障 T2217_.59.0643a27: 礙力歟。此中開榮増長者倶舍云。風能作長
T2217_.59.0643b01: 昧者。五蓋障煩惱歟。蓋障煩惱故。又准五 T2217_.59.0643b02: 蓋障中有煩惱障。今取五中之一歟。況准 T2217_.59.0643b03: 唯識等云煩惱障能障涅槃。今又障涅槃 T2217_.59.0643b04: 故但煩惱障歟。就中譬説熱惱衆生釋專冥 T2217_.59.0643b05: 彼論此皆擾惱有情身心名煩惱障之文。又 T2217_.59.0643b06: 下文擧無明。是所知障故。又五蓋障隨一有 T2217_.59.0643b07: 所知障故。唯識論無明住地爲所知障故。 T2217_.59.0643b08: 故知。一切蓋障通五蓋總句。煩惱無明彼中 T2217_.59.0643b09: 第一第五故。又准理趣經一切蓋障及煩惱 T2217_.59.0643b10: 障文。障蓋與煩惱歟。五蓋障初地所斷。今 T2217_.59.0643b11: 如來惠風所除。煩惱中可盡一切惑歟。故 T2217_.59.0643b12: 水大中云如來智若體無煩惱。火大文云一 T2217_.59.0643b13: 切戲論煩惱。此等寧但局煩惱障耶。但於
T2217_.59.0643b16: 彼二障是第二劫所度少分。第三劫所度猶 T2217_.59.0643b17: 云於業煩惱解脱。況第二劫所知乎 T2217_.59.0643b18: 從高起下等者。高下合法中法界世間。多所 T2217_.59.0643b19: 饒益合利益群生。能潤草木合潤諸等持。而 T2217_.59.0643b20: 生華果合生助道法等一句。而生花合生助 T2217_.59.0643b21: 道。而生菓合成大果實也。又多所饒益合 T2217_.59.0643b22: 利益二字。以草木合群生歟。法譬綺文示 T2217_.59.0643b23: 之歟。洗諸滓穢等二句逆次合獲得清涼定 T2217_.59.0643b24: 等二句。餘可知矣。又體無煩惱至無濁三句 T2217_.59.0643b25: 初約本覺體淨義次約始覺斷障義後約 T2217_.59.0643b26: 始本無二義。如次自然智・一切智・無礙智。此 T2217_.59.0643b27: 中本性清潔者或云。火燒塵垢令同自體 T2217_.59.0643b28: 爲淨。風吹去塵穢令遠離爲淨。水不失 T2217_.59.0643b29: 其體令清淨爲淨。故知淨除言雖同其義 T2217_.59.0643c01: 是別矣。又火護摩義風辟除義水灌頂義也
T2217_.59.0643c04: 四重圓壇之義。今釋示發起曼荼羅能生 T2217_.59.0643c05: 衆縁之五字義也。下文五字者經第三卷悉 T2217_.59.0643c06: 地出現品所説五字曼陀羅等歟 T2217_.59.0643c07: 又如世間種子等者。上顯五大即五字義故 T2217_.59.0643c08: 云字爲地等。今明此五字五大爲三句之 T2217_.59.0643c09: 縁。智性因妙果究竟故。或上始覺下明五縁 T2217_.59.0643c10: 不闕之義。或又今文雙結前兩釋而示若五 T2217_.59.0643c11: 大若五字具足至果之義也。般若寺抄云。意 T2217_.59.0643c12: 以此五大縁生長如來法性身。譬如地水 T2217_.59.0643c13: 火風空爲縁世間草木及萬物得生長。故以 T2217_.59.0643c14: 此爲譬。故胎藏軌初以五大觀爲旨耳也
T2217_.59.0643c17: 即是所生四曼三世間也。疏中一切智性如 T2217_.59.0643c18: 來種子者。曼陀羅能生因六大中識大。前云 T2217_.59.0643c19: 平等心地是也。故上釋云。復次以種種法界
T2217_.59.0644a02: 字是四曼隨一也。何云能生六大耶。答。大
T2217_.59.0644a06: 大無相不二之位直名四種曼荼羅。次所生
T2217_.59.0644a10: 伽故無能所而能所。誰爲其本。故四曼六 T2217_.59.0644a11: 大互得其名歟。又義。十住心論等六字別 T2217_.59.0644a12: 擧是爲顯六大法身不二位。六大法身能生 T2217_.59.0644a13: 四曼所生故。先徳釋四曼外立法界曼荼故 T2217_.59.0644a14: 又五種法身意歟。又義。以六字顯六大故 T2217_.59.0644a15: 云能造。非六字即能造歟。法界攝故。故
T2217_.59.0644a19: 因云種等爲種。名言種子之意歟。唯 T2217_.59.0644a20: 識第八云。一名言習氣。謂有爲法各別親種。 T2217_.59.0644a21: 名言有二。一表義名言。即能詮義音聲差 T2217_.59.0644a22: 別。二顯境名言。即能了境心心所法。隨
T2217_.59.0644a25: 今宗有爲無爲諸法皆法然故。種子義又通 T2217_.59.0644a26: 爲無爲歟。不同相宗本有新薫皆有爲矣。
T2217_.59.0644a29: 觀種子三形尊形次第轉成義。未見了因種 T2217_.59.0644b01: 耶。答。彼文何遮名言種子義。又本地自證位 T2217_.59.0644b02: 六大四曼性然故不可有轉成義。加持瑜伽 T2217_.59.0644b03: 壇隨縁無礙故論種三轉成義。斯則三身互 T2217_.59.0644b04: 具故。爲利生隨隱顯而言轉成義也。又五 T2217_.59.0644b05: 字變成五輪。假五大非實故。故知。四大六 T2217_.59.0644b06: 大能造之名言種子義顯密雖同。無常常住 T2217_.59.0644b07: 義顯密大異。勿令相濫耳。或人義云。六大 T2217_.59.0644b08: 位有四曼。青黄等大曼。方圓等三曼。 T2217_.59.0644b09: 等法曼。大日寶幢等羯磨曼也。此位四曼同 T2217_.59.0644b10: 攝於六大而爲能生。自餘心數諸尊大・三・
T2217_.59.0644b13: 圓等邊所生四曼也。此等能所造法顯三乘 T2217_.59.0644b14: 小乘云有爲無常一乘攝相歸性云常住。今 T2217_.59.0644b15: 宗談無盡莊嚴本具故。能造堅濕等是法爾 T2217_.59.0644b16: 法然之體。所造顯形等又性佛性然之相 T2217_.59.0644b17: 也 T2217_.59.0644b18: 獨一法界加持相者。具縁品疏云。今普現隨 T2217_.59.0644b19: 類身而悉現如來身者明本迹不思議加持
T2217_.59.0644b24: 作種種乘故云爾也。金剛手以下釋問來 T2217_.59.0644b25: 由故爲問釋。以上五喩釋也 T2217_.59.0644b26: 必知將説如是法門等者。般若寺抄云。意先 T2217_.59.0644b27: 五大合生薩般若種子能成就菩提妙果。此 T2217_.59.0644b28: 會諸菩薩令生疑也。即疑云。如是生立薩 T2217_.59.0644b29: 般若種子以何爲因以何爲根以何爲究 T2217_.59.0644c01: 竟。言即佛説云。菩提爲因大悲爲根方便
T2217_.59.0644c04: 來加持相所惟忖知佛將説一切智智法 T2217_.59.0644c05: 門故自先喩顯其五喩功徳而發起大會生 T2217_.59.0644c06: 解之機也。然後問佛。如是一切智智以何
T2217_.59.0644c09: 生解之機疑。文殊發揮同此會金剛手之惟 T2217_.59.0644c10: 忖。釋尊説實相類大日答説。動執之徒離
T2217_.59.0644c13: 即時憤憤悱悱者。抄云。言憤憤悱悱者。子
T2217_.59.0644c19: 也。爲當授記明一乘因也。又佛坐道場明
T2217_.59.0645a01: 譬如春陽等者。此有二義。或前例證此譬説 T2217_.59.0645a02: 也。從得離疑網句還例如文讀之。若爾今 T2217_.59.0645a03: 經譬説。依若無機人等釋今經會座有實 T2217_.59.0645a04: 行歟。答。容有之義也。非有實行。或云。有 T2217_.59.0645a05: 實行也。又義。從發起深益還例如讀之。 T2217_.59.0645a06: 即例證中譬説也。故抄云。無機即闡提五千 T2217_.59.0645a07: 之輩。雖遇靈山法華際會。由無佛種性故
T2217_.59.0645a10: 答三聖二聖雖異。大日・釋迦現瑞金手・彌勒 T2217_.59.0645a11: 疑問相同。文殊指名體。釋迦印演説擬大日 T2217_.59.0645a12: 印廣説也。然彼文殊答是序分也。此大日答 T2217_.59.0645a13: 即正宗也。又彼依身子問説。此依金手疑 T2217_.59.0645a14: 直説故非全同耳。凡作如此儀式是爲未 T2217_.59.0645a15: 來衆生也。故下釋云。亦爲未來弟子明
T2217_.59.0645a18: 木萠動。季春之月生氣漸盛陽氣發洩。又易 T2217_.59.0645a19: 曰。天地解而雷雨作。雷雨作百果草木皆甲 T2217_.59.0645a20: 坼。雷風者陰陽相勃出聲之謂也。穀梁傳云。 T2217_.59.0645a21: 陰陽相薄感而爲雷。風者氣也。又雷即風 T2217_.59.0645a22: 也。積風成雷。鼓動者易曰。雷以鼓之。風以 T2217_.59.0645a23: 動之。雨以潤之。莩者苞中白皮。殼即甲也。
T2217_.59.0645a26: 御本記云 T2217_.59.0645a27: 建治元年五月比。於高野山傳法院。以傳 T2217_.59.0645a28: 法會談義之次草畢。同七月比。於醍醐寺 T2217_.59.0645a29: 中性院。託他人令清書畢自拭老眼加 T2217_.59.0645b01: 點畢。若九牛一毛合佛意者。願以彼功 T2217_.59.0645b02: 徳爲九品往生因矣。披覽人必可令訪 T2217_.59.0645b03: 菩提矣
T2217_.59.0645b06: T2217_.59.0645b07: T2217_.59.0645b08: 疏卷第一之六 T2217_.59.0645b09: 預測如來等者。或云。金剛手見瑞相之條末 T2217_.59.0645b10: 而悟内證之宗本故云測加持深意也。故 T2217_.59.0645b11: 云善哉。又能下金剛手以五喩顯一切智 T2217_.59.0645b12: 功徳而作大會生解因縁。即測聖心不失
T2217_.59.0645b15: 可讀也。又義。今文次歎宗本條・末也。謂 T2217_.59.0645b16: 實智宗本是加持深意故。權智瑞相即生解因 T2217_.59.0645b17: 縁故。例如法華藥草喩品善哉善哉文釋歎 T2217_.59.0645b18: 權實二智矣。依此意。預測二字貫又能已下 T2217_.59.0645b19: 文讀之。仰測又爾也。二義中前義爲勝。上 T2217_.59.0645b20: 既明見末悟本之義畢。次金剛手説五喩 T2217_.59.0645b21: 爲生解因縁。然後如來云善哉善哉。豈漏 T2217_.59.0645b22: 五喩義耶。故上釋云。金剛手觀知獨一法
T2217_.59.0645b26: 我觀一切等者。此下釋第三善哉也。三句 T2217_.59.0645b27: 同攝一切祕深事故復歎也。一切天人等 T2217_.59.0645b28: 者外金剛部八部等。淺行諸菩薩者第二重 T2217_.59.0645b29: 諸菩薩等也。金剛手是第一重聖衆也。若 T2217_.59.0645c01: 依深祕門四重聖衆雖無優劣。若依淺略 T2217_.59.0645c02: 門四重圓壇非無淺深。仍望第一重而第 T2217_.59.0645c03: 二重云淺行也。又義。指加持世界實行人 T2217_.59.0645c04: 歟。然前義爲善。加持世界人既非會座衆。 T2217_.59.0645c05: 何云無能發問矣。問。守護經第一云爾時法 T2217_.59.0645c06: 自在王菩薩而白佛言。彼一切智諸佛境界 T2217_.59.0645c07: 三昧以何法而爲其因復以何法而爲根
T2217_.59.0645c10: 問。若爾何云無能發問者耶。答。彼經説文大 T2217_.59.0645c11: 旨同今經。可謂同本異譯。設雖通餘菩薩 T2217_.59.0645c12: 發問。爲歎金剛手且作此釋何失。金剛手 T2217_.59.0645c13: 功徳倍増者。實雖久已通達。爲未來流布 T2217_.59.0645c14: 准常説法得益之義示現此相歟 T2217_.59.0645c15: 復明於所受法等者。此下釋經汝當等文也。 T2217_.59.0645c16: 謂於今經文有二意。初釋意諦聽作意者 T2217_.59.0645c17: 顯令金剛手於受法無漏失也。亦爲以下 T2217_.59.0645c18: 釋意眞言教自受法樂説故。法界宮無當機 T2217_.59.0645c19: 故。大日如來爲令金剛手諦聽作意爲未來
T2217_.59.0645c22: 當等釋也。意依善哉加持故功徳倍増。又 T2217_.59.0645c23: 依此加持故受法無漏失也 T2217_.59.0645c24: 亦爲未來弟子者。或云。自性會中未來入故 T2217_.59.0645c25: 云未來弟子也。私云。今經雖三世常恒説 T2217_.59.0645c26: 且約傳法聖者流傳云未來歟。故經云我 T2217_.59.0645c27: 當來世時等矣 T2217_.59.0645c28: 深心受法之儀式也者。抄云。深心曰諦囑 T2217_.59.0645c29: 耳曰聽。聽音察理名善作意矣。此意以 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 630 631 632 633 634 635 636 637 638 639 640 641 642 643 644 645 [行番号:有/無] [返り点:無/有] [CITE] |