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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 571 572 573 574 575 576 577 578 579 580 581 582 583 584 585 586 [行番号:有/無] [返り点:有/無] [CITE]
T2217_.59.0571a01: T2217_.59.0571a02: No. 2217 [cf. No. 1796] T2217_.59.0571a03: T2217_.59.0571a04: T2217_.59.0571a05: 疏卷第一之一 T2217_.59.0571a06: 大毘盧遮那成佛經疏者。初八字是本經名。 T2217_.59.0571a07: 疏一字即今書題也。斯則大日經之疏依主 T2217_.59.0571a08: 立レ稱也。且於二今經釋一現行有二三本一。一大師 T2217_.59.0571a09: 請來二十卷疏。二慈覺請來十四卷義釋。題 T2217_.59.0571a10: 日二毘盧遮那成佛神變加持經義釋一。三智證 T2217_.59.0571a11: 請來十卷義釋。題日二毘盧遮那加持經義釋一。 T2217_.59.0571a12: 此中今本初二十卷疏也。故御請來録云。大
T2217_.59.0571a15: 亦有レ之。智證大師義釋目録云。高雄寺空海 T2217_.59.0571a16: 和尚本二十卷○以世多行更不二入藏一。今記二 T2217_.59.0571a17: 數本題一。爲レ令二後代會レ事無二由及二名是非一。非 T2217_.59.0571a18: 者此疏也。是者義釋也。凡疏體者。初以二筆 T2217_.59.0571a19: 語一談二於大宗一。次撮略釋レ題。後更開章分レ科 T2217_.59.0571a20: 解釋。諸家章疏大綱如レ此。而今不レ爾。所以 T2217_.59.0571a21: 題疏與尾不レ合。披而須レ辨。其義釋者直爾 T2217_.59.0571a22: 釋レ文無レ有拆二開章段等事一。以爲祕教不レ同二
T2217_.59.0571a25: 説一。義釋再治別本。屡交二他人語一。依レ之安然 T2217_.59.0571a26: 云此義釋本。三藏説一行記。智儼温古再治
T2217_.59.0571b01: 云二疏云一釋二撰號一云二疏主之諱一。又龍猛論云。
T2217_.59.0571b04: 來一還成レ非二付法祖師一。故應レ云二是者疏也非 T2217_.59.0571b05: 者義釋也一耳。抑又不レ似二疏例一云事如何。智 T2217_.59.0571b06: 證自云。祕教不レ同二常途對衆講演一只會二文
T2217_.59.0571b09: 別義歟。嘉祥法華義疏中。破二古徳三段之 T2217_.59.0571b10: 釋一。大師梵網經開題云。古徳三段釋是淺略 T2217_.59.0571b11: 意。自家一一字一一句句皆是諸尊法曼 T2217_.59.0571b12: 荼羅身。法然而有。無二人造作一。故不レ用二彼
T2217_.59.0571b15: 行疏主之別稱也。抄第一云。言二沙門一者是 T2217_.59.0571b16: 略梵語。具足應レ云二沙迦懣曩一。翻就二此方一即 T2217_.59.0571b17: 云二息惡一。謂息二塵垢之惡一故。別諱者如二前已 T2217_.59.0571b18: 明一。述謂叙述。記謂記録。以我疏主叙二述記三 T2217_.59.0571b19: 録諸教及三藏所説文之與義成二斯疏一矣。
T2217_.59.0571b22: 經疏者。一行禪師依二無畏三藏口傳一撰二集毘
T2217_.59.0571b25: 里三昧耶經説一也。可レ悉レ之。問。今疏之所 T2217_.59.0571b26: 造年記何比耶。答。或云。大日經疏自二開
T2217_.59.0571b29: 作名則必不二徒然一。唯一爲レ行。故曰二一行一。今 T2217_.59.0571c01: 之疏主取二阿一行一是爲二禪行一。且以二阿字一而
T2217_.59.0571c08: 大師門下有二二弟子一。一是惠能即南宗也。一 T2217_.59.0571c09: 是神秀即北宗也。北宗弟子名曰二普寂。即疏
T2217_.59.0571c12: 入眞言門等者。今此品題非レ唱二本經之名一。即 T2217_.59.0571c13: 是末釋之稱也。今疏先不レ唱二經文一。直牒釋 T2217_.59.0571c14: 故。品號在レ下。牒釋故。具縁品等又先不レ唱 T2217_.59.0571c15: 而直牒釋故。問。全同レ經。何爲二疏名一耶。若 T2217_.59.0571c16: 擧二疏品號一者。具縁品已下何不レ爾耶。答。 T2217_.59.0571c17: 通號依二依主一。品號約二有財一。例如三釋論已説 T2217_.59.0571c18: 立義等依二有財一矣。具縁品已下無レ亂故今先 T2217_.59.0571c19: 釋二通名一。故若不レ擧二品號難レ知二何品一故 T2217_.59.0571c20: 大毘盧遮那等者。不思議疏上云。大者即無 T2217_.59.0571c21: 邊義也。毘盧遮那者是日。所謂即惠日也。 T2217_.59.0571c22: 成佛者證二正覺正智一義也。神變加持者神力
T2217_.59.0571c25: 字漢號也。抄第一云。且翻レ名者。梵云二摩訶 T2217_.59.0571c26: *毘盧遮那悉提三菩提微吃哩多地瑟姹 T2217_.59.0571c27: 曩素怛覽摩訶云レ大。*毘盧遮那云二遍照一。悉 T2217_.59.0571c28: 提云成。三菩提云二正覺一。微吃哩多云二神 T2217_.59.0571c29: 變一。地瑟姹曩云二加持一。素怛覽云レ經。總云二大
T2217_.59.0572a03: 則梵漢和雜翻也。大成神變加持經王者唐 T2217_.59.0572a04: 言。餘是梵言。若悉翻二漢語一者曰二大日除暗 T2217_.59.0572a05: 遍明成正覺者神變加持經帝釋王一。若具梵
T2217_.59.0572a11: 名云二悉地三菩提一。一本開題梵語法故云二 T2217_.59.0572a12: 佛成一也。勃陀三菩提梵語廣略歟。別本祕 T2217_.59.0572a13: 記等。尾三菩提者。尾字成梵名歟。問。大日 T2217_.59.0572a14: 即佛。何更云二成佛一耶。答。雜問答云。問 T2217_.59.0572a15: 大日是即法身。何故更次云二成佛一。答。此 T2217_.59.0572a16: 有二三意一。一大日指二今果一。成佛指二昔事一。謂大 T2217_.59.0572a17: 日世尊顯二昔成佛之初事一。故云二大日正覺一。二 T2217_.59.0572a18: 大日者此衆生本覺也今了二此本覺一故云二大 T2217_.59.0572a19: 日成覺一。三者大日世尊令二衆生成佛一故云二大
T2217_.59.0572a22: 二釋反レ之。本覺云二大日一顯得云二成佛一。故上 T2217_.59.0572a23: 二約二自利後一據利他一耳。又此題有二二意一。 T2217_.59.0572a24: 堅約二句義者句句含攝四身等一。横就二字義一 T2217_.59.0572a25: 則字字各含二人法喩矣。初竪義者。開題云。 T2217_.59.0572a26: 大毘盧遮那者自性法身即本有本覺理身。 T2217_.59.0572a27: 次成佛者受用身。此有二二種。一自受用。二他 T2217_.59.0572a28: 受用。修得始覺智身。神變者他受用應身即 T2217_.59.0572a29: 變化法身。加持者等流身即是三界六道隨 T2217_.59.0572b01: 類身。若接レ四爲レ三者。神變加持合爲レ一。即 T2217_.59.0572b02: 法應化三身。如レ次可レ知。又配二三大一釋者。 T2217_.59.0572b03: 大*毘盧遮那者體也。成佛者相也。神變加持
T2217_.59.0572b06: 用也。他受用是用大故。但第二身中他受用 T2217_.59.0572b07: 是自證中化他歟。故疏指二成佛一云二自證三菩 T2217_.59.0572b08: 提一。故五祕密經云。*毘盧遮那自受用身及大
T2217_.59.0572b11: 三身時等流又應化攝故。故起信論三身章 T2217_.59.0572b12: 云。隨二於六道各見不同一種種異類。非二受樂
T2217_.59.0572b15: 加持即用大。又大*毘盧遮那倶屬二體大一。成 T2217_.59.0572b16: 佛二字即相大。神變加持用大也。又或大之 T2217_.59.0572b17: 一字是總。*毘盧遮那神變等是別。體相用 T2217_.59.0572b18: 三句皆大故。約二三身一者大*毘盧遮那即法 T2217_.59.0572b19: 身。成佛即報身神變加持應化身。又或大屬二 T2217_.59.0572b20: 法身一。*毘盧遮那成佛倶是報身。神變加持 T2217_.59.0572b21: 即應化身。或可三大之一字即通二三身一。所謂大
T2217_.59.0572b24: 三大與レ彼異。彼如レ次配二三身句一。故今法身 T2217_.59.0572b25: 句開二禮相一報應句合爲二用大一。故且准二起信 T2217_.59.0572b26: 論等中理法身爲レ體智身自受爲レ相他受變 T2217_.59.0572b27: 化爲レ用者。抄初釋。理智二身爲二法身一他受 T2217_.59.0572b28: 爲二報身一。第二釋開二理身一別立二自他二受一合 T2217_.59.0572b29: 爲レ報歟。大師釋自他合爲二相大一者。約二受用 T2217_.59.0572c01: 義同一且以二用大他受一屬二相大一歟。或於二智身一 T2217_.59.0572c02: 約二自證化他一歟。後横義者。開題云。人法具 T2217_.59.0572c03: 擧法譬圓備。所以者何。若言レ人則是人也。一 T2217_.59.0572c04: 一字人種子故。言レ法則悉法也。一一字皆法
T2217_.59.0572c07: 用故。字義名レ深出世所用故。是則以レ世間字 T2217_.59.0572c08: 相一顯レ出世字義一。與二以レ喩顯レ法其義相同。故
T2217_.59.0572c11: 答。有レ之。故抄第一云。私又云。毘盧 T2217_.59.0572c12: 遮那成佛通二自性及受用一神變加持倶變化 T2217_.59.0572c13: 等流也。又義大毘盧遮那神變加持者。通云二 T2217_.59.0572c14: 自性身一乃至又通二等流身一。凡四種法身通有二 T2217_.59.0572c15: 自利利他二義一。付レ之有二二意趣一。一者云二自 T2217_.59.0572c16: 利一四身皆自利也。云二利他一四身皆利他也
T2217_.59.0572c21: 院抄云。四種法身諸法有二重重義一。各各横 T2217_.59.0572c22: 則自利。竪則利他。自性身能加持自利之位。 T2217_.59.0572c23: 餘三身是所加持利他之身也。又互相望有二 T2217_.59.0572c24: 自利利他能加持所加持之義一。又付法相承
T2217_.59.0572c27: 樂一故互有能所加持自他利義一也。又大日 T2217_.59.0572c28: 金薩等付法相承又自性受用等次第歟。又 T2217_.59.0572c29: 以二今題一配二三部三點等一者。智證心目云。大 T2217_.59.0573a01: 是唐翻梵言二摩訶一則大一法界之總體三部 T2217_.59.0573a02: 是深之祕處。且含二三義一。謂大多勝也。正當二 T2217_.59.0573a03: 三部一。阿字不變爲二深大理一。沙字離染爲二廣多 T2217_.59.0573a04: 智一。縛字離壞爲二殊勝用一。皆在二一心一非レ多非 T2217_.59.0573a05: レ少。阿字之故其體大也。沙字之故其相大也。 T2217_.59.0573a06: 縛字之故其用大也。○斯則三點之祕府五 T2217_.59.0573a07: 智之幽關矣。○毘盧遮那是阿字理點。一切 T2217_.59.0573a08: 諸法本不生故。成佛是沙字智點。一切諸法 T2217_.59.0573a09: 無梁著故。神變加持者是縛字用點。一切諸 T2217_.59.0573a10: 法離言説故。不生而生故現二法界宮一。無梁而 T2217_.59.0573a11: 梁故具二五大色一。離言而言故説二三三昧耶一。所 T2217_.59.0573a12: 謂不生即是寂滅義。離梁即蓮華義。離言則 T2217_.59.0573a13: 金剛義。體不生故妙理不極。相離梁故眞智 T2217_.59.0573a14: 無窮。用離言故化道無盡。是以摩訶之體無二 T2217_.59.0573a15: 處不遍。摩訶之相無二法不圓。摩訶之用無二 T2217_.59.0573a16: 行不滿。居二性寂之極地一包二法界之體用一即 T2217_.59.0573a17: 土即身無異無相。故題二大毘盧遮那成佛神
T2217_.59.0573a22: 眼藏如來一。○先有レ翻爲二遍照王如來一也。又
T2217_.59.0573a25: 照爲レ義。或云二光明遍照一。或説二高顯廣博一。並
T2217_.59.0573a28: 義一。開題意毘盧遮那之漢語幷出二大日除暗 T2217_.59.0573a29: 遍明一。除暗遍明即遍照王也。且略二最高顯廣 T2217_.59.0573b01: 眼藏一耳。然疏意大日遍照王爲二今要也。故
T2217_.59.0573b10: 那又翻レ日故云二日別名一也。私云。於二今題一有二 T2217_.59.0573b11: 總別二名一。大爲レ總通二日乃至加持一故。日等 T2217_.59.0573b12: 爲レ別日成佛等其義別故。開題云。此大字普
T2217_.59.0573b16: 那阿儞地也等也。毘盧遮那是其一故云二別 T2217_.59.0573b17: 名一歟 T2217_.59.0573b18: 然世間日等者。抄云。疏然世間至而無所増 T2217_.59.0573b19: 等者總有二三喩一。○此之三喩前一是相大次 T2217_.59.0573b20: 一是用大後一是體大。又初是報身次是化
T2217_.59.0573b23: 能成衆務之義。三光無生滅之義。間。即以二 T2217_.59.0573b24: 此三一比二佛徳一何。答。除暗之義比下佛惠光遍二 T2217_.59.0573b25: 一切處一作中大明照上。二成務之義比三佛日光 T2217_.59.0573b26: 開發衆生種種善根一。三常照之義比三佛三昧
T2217_.59.0573b29: 已下爲二別釋一故。問答意以二彼句一屬二別説一。初 T2217_.59.0573c01: 義名二除暗遍明義故。故知即除已下爲二別 T2217_.59.0573c02: 説一以上爲二總標一。二義中後義爲レ勝。然世間 T2217_.59.0573c03: 已下文除暗遍明外更無二別義一故。所以遍一
T2217_.59.0573c06: 第三釋云二猛風吹雲日光顯照一。倶是除暗遍 T2217_.59.0573c07: 明義也。然字非レ無二起盡一。但於二初文一無二別 T2217_.59.0573c08: 義一者以總爲レ別。猶如三藏識割字中立二總相 T2217_.59.0573c09: 大識一矣。以如下三義總結兼通妨難一也。或 T2217_.59.0573c10: 不レ可レ爲レ喩結二初義一故云二則不如是一。少分相 T2217_.59.0573c11: 似結二後二義一故云二亦復如是一也。問。疏第十 T2217_.59.0573c12: 四云。毘盧遮那者如下日出二于世能除二暗冥一 T2217_.59.0573c13: 能成就一切衆生所有事業一大地所生之類 T2217_.59.0573c14: 無不レ蒙益。此實相自然大惠之日亦復如 T2217_.59.0573c15: レ是。若有二衆生一了知自證一如二猛風吹レ雲日月 T2217_.59.0573c16: 出現一亦有二如レ是功力一。普於法界中一而作二大
T2217_.59.0573c19: 者日也。如下世間之日能除一一切暗冥一而生 T2217_.59.0573c20: 長一切萬物一成中一切衆生事業上今法身如來 T2217_.59.0573c21: 亦復如レ是。故以爲レ喩也。然世間之日則有二 T2217_.59.0573c22: 方分一則有レ照レ外則不レ能レ照内明在二一邊即 T2217_.59.0573c23: 不レ及二一邊雖能照二於晝日一而光不レ及レ夜。今 T2217_.59.0573c24: 如來日則不レ如レ是遍照二内外一無レ有二方分晝 T2217_.59.0573c25: 夜之別圓明常住。一切衆生若得二此日出一時 T2217_.59.0573c26: 能生長一切如來善根一行二如來事一。世間之日 T2217_.59.0573c27: 不レ可レ爲レ喩。但得二少分一故加以二摩訶之名一也
T2217_.59.0574a01: 邊照レ晝不レ照レ夜照二一世界一不レ照餘世界一。
T2217_.59.0574a04: 何以二三義一配二三大三身一。況上釋題以二毘盧 T2217_.59.0574a05: 遮那句一爲二體大法身一。非二前後相違一乎。答。凡 T2217_.59.0574a06: 三身三大義非レ無二起盡一。初釋云二如來智惠 T2217_.59.0574a07: 日光。報身自受用智也。又起信論中相大功 T2217_.59.0574a08: 徳云二大智惠光明義一。故次釋但云二如來日光一。 T2217_.59.0574a09: 凡如來雖レ通二三身一今名二化身一歟。大師釋云。 T2217_.59.0574a10: 去成二正覺一故云二如去一。來化レ生故云二如來一
T2217_.59.0574a13: 之日。心是名二理體一日又光所依故法身義分 T2217_.59.0574a14: 明也。起信論中明二體大無増減義一。依二此等 T2217_.59.0574a15: 意一成二此廢立一歟。問答釋又不レ可レ違二此旨一 T2217_.59.0574a16: 矣。疏下卷釋眞應二身體用分別意歟。智身
T2217_.59.0574a19: 尼釋但示二法身義一歟。次至レ違二題釋一者配當 T2217_.59.0574a20: 隨レ宜不レ可二局定一。或今三身是大日三身故 T2217_.59.0574a21: 無違。故大師釋云。釋迦三身大日三身各各
T2217_.59.0574a24: 化用從二報相一起故次有。相用終歸二法身體一 T2217_.59.0574a25: 故後擧レ之。又或云。大日三身即胎藏三部曼 T2217_.59.0574a26: 荼也。佛部爲レ中金部爲レ左蓮部爲レ右。蓮法 T2217_.59.0574a27: 身理也。金報身智也。佛理智冥合應身也。理 T2217_.59.0574a28: 智相應故云レ應。非二隨機應現義一也。今曼荼 T2217_.59.0574a29: 向レ西故金佛蓮如レ次南中北次第也。可レ思 T2217_.59.0574b01: レ之 T2217_.59.0574b02: 復次日行等者。鈔云。日行者日之行度也。閻 T2217_.59.0574b03: 浮提者正云二閻浮那提一。即是林名。今就二省
T2217_.59.0574b09: 作二此事一闇中難レ成故 T2217_.59.0574b10: 遍照法界者。法界是六大法界體實智所照
T2217_.59.0574b14: 令レ開發種種善根一也。或事理不二法界。即 T2217_.59.0574b15: 不二智所照也。疏第三云。界有二三種一。所謂 T2217_.59.0574b16: 法界心界衆生界。離二法界一無二別衆生界一。衆 T2217_.59.0574b17: 生界即是法界。離二心界一無二別法界一。法界即
T2217_.59.0574b20: 間出世一。簡二違理事一故云二殊勝一也。上種種善 T2217_.59.0574b21: 根者即是歟。疏第十六云。若得二此日出時一
T2217_.59.0574b24: 開發衆生善一是生長如來善一之義也。又修二 T2217_.59.0574b25: 世出世殊勝事業一即行二如來事一也。疏第七 T2217_.59.0574b26: 云。謂佛菩薩縁覺聲聞四種皆名二出世三昧一。
T2217_.59.0574c02: 故今不レ取レ之。故論云。謂凡夫執著名聞利
T2217_.59.0574c05: 又如重陰昏蔽等者。祕藏記云。雲霧弊二日 T2217_.59.0574c06: 月一雲霧披而見二日月一非二日月今更生一。是密 T2217_.59.0574c07: 教顯二本有一之喩也。非下顯教所説六度爲レ因
T2217_.59.0574c10: 如二猛風吹レ雲日月出現一。准二此文一今猛風類二 T2217_.59.0574c11: 自然大惠一歟。然今取二所證理法身體一也 T2217_.59.0574c12: 無明煩惱戲論重雲者。准二摩訶衍論一無明是 T2217_.59.0574c13: 智礙煩惱即煩惱礙也。故論疏云。根本無
T2217_.59.0574c18: 昧一云。佛入二所以此三昧一者佛住二畢竟無相 T2217_.59.0574c19: 寂滅之法一以二大悲一故令二無量衆生得見二此 T2217_.59.0574c20: 大悲胎藏微妙之法一。即是於二無相中一而現二有 T2217_.59.0574c21: 相一。雖下復有相而從二因縁生上即不生義同二於
T2217_.59.0574c26: 闍梨云。實相爲レ理三昧爲レ定圓明爲レ智。自
T2217_.59.0575a02: 疏意亦然。佛心之言無二簡別一故。圓明無際 T2217_.59.0575a03: 顯二四法身無邊際一故。故抄以二日三喩一配二報 T2217_.59.0575a04: 化法三身一也。何况聲字義四法身皆名二大日一
T2217_.59.0575a07: 無生滅義一。何引二抄釋一而成下今文通二四身一義上 T2217_.59.0575a08: 乎 T2217_.59.0575a09: 加以大名等者。雜問答。云問。一端如何佛惠 T2217_.59.0575a10: 光明勝二日天光等一耶。答。世日光方分有レ限。 T2217_.59.0575a11: 但如來光遍二一切處一。又日天光増益世間。其
T2217_.59.0575a15: 雖レ無二生滅一實是有爲法故生滅體也。佛日 T2217_.59.0575a16: 不レ爾故也。依二問答釋一名一字屬二下句一可レ讀
T2217_.59.0575a19: 光一取レ火決定矣。佛日應二現衆生信水一無疑 T2217_.59.0575a20: 故云二大日一歟 T2217_.59.0575a21: 成佛者具足等者。鈔云。成謂成就。佛謂覺者。
T2217_.59.0575a25: 爾三世常恒成就時長故云レ大。因縁生滅無 T2217_.59.0575a26: 常成就時短故云二小成一也。具足梵音等者。 T2217_.59.0575a27: 問。佛陀是覺者即人也。菩提是智即法也。人 T2217_.59.0575a28: 法既別。何爲二一語存略一乎。故下云。約二佛陀
T2217_.59.0575b02: 聲一即異。故上下各據二一義一歟。故大師釋云。 T2217_.59.0575b03: 一字之轉。名レ覺曰レ知○
T2217_.59.0575b06: 知但爲二三菩提義一。正是三漢號故可レ悉レ之。 T2217_.59.0575b07: 或云。一一字皆具二人法喩一故爲二一語存略一 T2217_.59.0575b08: 何失 T2217_.59.0575b09: 謂以如實智等者。智度論第二云。佛陀秦云二 T2217_.59.0575b10: 智者一。知二何等法一。知二過去未來現在衆生數 T2217_.59.0575b11: 非衆生數法有常無常等一切諸法一菩提樹
T2217_.59.0575b14: 文一證中即身成佛上矣。或又今教釋迦即為二即 T2217_.59.0575b15: 身成佛之佛一故。故菩提心論云。一切義成
T2217_.59.0575b18: 又菩提攝二四智一。此四智通二根本後得一故。故 T2217_.59.0575b19: 慈恩釋云。三智通二眞俗一。成事智非レ眞。此
T2217_.59.0575b22: 智一。事法故。爾者如何。答。後得智又不二妄 T2217_.59.0575b23: 倒一故云二如實一也。深教正智又云レ縁レ俗故。故
T2217_.59.0575b26: 云。非二但遍知一切法一亦知二是法究竟實際一
T2217_.59.0575c08: 故。或心廣故兼二悲及定一歟。開題云。法佛如
T2217_.59.0575c15: 佛心一爲レ應感應因縁即時毘盧遮那現二所喜
T2217_.59.0575c18: 加持用一故神變即加持。又神變即能發三種 T2217_.59.0575c19: 神變。加持即所發三種表業。是神變之加持
T2217_.59.0575c22: 示現身語一故。問。神變有二幾種一耶。答。開題 T2217_.59.0575c23: 云。此神變無量。大分爲レ四。一下轉神變。二 T2217_.59.0575c24: 上轉神變。三亦上亦下神變。四非上非下
T2217_.59.0576a01: 佛以二悲願力一放レ光加被衆生一。是謂二諸佛護
T2217_.59.0576a07: 物一也。鈔意能變能化神變通爲二其物一耳。 T2217_.59.0576a08: 問。加者往來渉入。持者攝而不散。入我者 T2217_.59.0576a09: 彼來入レ我即來渉入也。我入者我往入レ彼即 T2217_.59.0576a10: 往渉入也。若爾可レ謂二加即入我我入一攝而不 T2217_.59.0576a11: 散之義入我我入之中無レ有。更非二持即入我 T2217_.59.0576a12: 我入一。何云二加持即入我我入一耶。答。彼來入 T2217_.59.0576a13: レ我我有二攝而不散義一。我往入レ彼彼亦具二其 T2217_.59.0576a14: 功一焉。語約義周故云二加持者○即入我我入
T2217_.59.0576a19: 所謂諸佛是能加即所持。衆生又所加即能
T2217_.59.0576a22: 舊譯或云等者。要義云。當レ知疏言二舊譯或云 T2217_.59.0576a23: 神力所持一者。此出二神變加持之古語一也。神 T2217_.59.0576a24: 變曰二神力一。加持曰二所持一。然此所持唯所非 T2217_.59.0576a25: レ能唯持闕レ加一。次言二或云佛所護念一者。此出二 T2217_.59.0576a26: 加持之古語一非謂二神變一也。故開題云。加持
T2217_.59.0576b08: 諸佛自證三菩提一。不思議法界超越心地一。以二 T2217_.59.0576b09: 種種方便道一爲二衆生類一如二本性信解一而演
T2217_.59.0576b12: 文一。問。若爾説此諸佛自證等今經説會。以
T2217_.59.0576b15: レ説十心寂不レ行。何有二説法義一乎。故疏二十 T2217_.59.0576b16: 云。自證之法則不レ能レ度レ人。此處微妙寂絶
T2217_.59.0576b22: 經文説二此自證一者由二方便一説二自證一也。非 T2217_.59.0576b23: レ謂三自證位説二自證法一也。故疏第三釋二此經
T2217_.59.0576c06: 道一爲二衆生類一如二本性信解一而演説法一。即是
T2217_.59.0576c09: 住二神力加持一説二此自證法一云二今經一也。若自 T2217_.59.0576c10: 證位有二説法一何云二若我但住如是境界不能 T2217_.59.0576c11: 以是蒙益一乎。問。今經自受法樂説實行隔 T2217_.59.0576c12: レ聞。故大師云。自性受用佛自受法樂故與二自
T2217_.59.0576c18: 嚴之迹雖レ依二上文一其意異矣。隨義轉用聖教 T2217_.59.0576c19: 常習歟。所以自性身有二本地加持二義一。以二 T2217_.59.0576c20: 加持身自受法樂説一而領解本地無相之自 T2217_.59.0576c21: 證一也。況復經中隣二此文一云二次説修眞言行
T2217_.59.0576c24: 文云。不思議法界即喩二蓮華臺一種種方便道
T2217_.59.0576c27: 心之境界一。唯佛與レ佛乃能知レ之。爲下念二本誓一 T2217_.59.0576c28: 開示大悲藏一普引二衆生一入中佛惠故○若離二 T2217_.59.0576c29: 方便一如來本地尚不レ可レ説。何況以示人耶。 T2217_.59.0577a01: 不レ可爲二諸上首等菩薩一説上。何況流入生死 T2217_.59.0577a02: 中一耶。以二此方便一同二於大空一而現二衆像一。○
T2217_.59.0577a05: 已外方便身一作二四重圓壇一説二今經一也。但有 T2217_.59.0577a06: 心菩薩是擧二顯人一歟。或又自性所成眷屬假 T2217_.59.0577a07: 示現此儀一歟。例如下瑜祇經遍照如來與二自 T2217_.59.0577a08: 性所成眷屬一倶説レ之然至二瑜祇成就品一説二 T2217_.59.0577a09: 一字心之明一云中會中有二一障一者忽然而現
T2217_.59.0577a12: 菩薩説一又爾也。到二於實際從レ果向レ因人何 T2217_.59.0577a13: 非二境界一乎。又經文爲衆生類者未來衆生也。 T2217_.59.0577a14: 故次下擧二具縁品所化一云。爲レ滿足彼諸未
T2217_.59.0577a17: 答。疏第三云。然以二加持力一從佛菩提自證
T2217_.59.0577a20: 現覺諸法本初不生等者。此有二二點一。一云現 T2217_.59.0577a21: 覺二諸法本初不生一。意云本有始覺顯得本有 T2217_.59.0577a22: 本覺一也。一云現覺之諸法本初不生也本覺 T2217_.59.0577a23: 之覺也。意云。凡夫見聞覺知諸法即本初不
T2217_.59.0577a26: 心從レ本以來不生一即是成佛。而實無レ覺無
T2217_.59.0577b03: 尊一。永離二邪倒一名レ之爲レ正。以二此正知見一現
T2217_.59.0577b06: 爾所成之成非二因縁所生之成一。文云二我覺本
T2217_.59.0577b10: 所得之覺。故文云二法佛自然智已離一切暗一
T2217_.59.0577b13: 菩提實義一文云。一切衆生不レ解二如レ是常寂
T2217_.59.0577c01: 語言道一者即是。從レ此已下皆是轉釋阿字 T2217_.59.0577c02: 問一覺二本不生一即是佛。佛自證之法非三思量 T2217_.59.0577c03: 分別之所二能及一亦不レ可二傳授與人。智度謂二
T2217_.59.0577c08: レ可二宣説而授與人一住二如レ此智一故得二如來
T2217_.59.0577c11: レ之 T2217_.59.0577c12: 若離如來威神之力等者。疏第六云。本者即 T2217_.59.0577c13: 是如來自證之地住二大涅槃一。若捨二加持神力一
T2217_.59.0577c22: 者是即從因向果之人。所以云不レ知二彼内證
T2217_.59.0577c28: 祕密心地超過十地一身語心金剛上各於二五 T2217_.59.0578a01: 智光明峯杵一出二現五億倶胝微細金剛一遍滿 T2217_.59.0578a02: 虚空法界一。諸地菩薩無レ有二能見一倶不二覺知一
T2217_.59.0578a08: 本地尚不レ可レ説。何況以示レ人耶。不レ可下爲二諸
T2217_.59.0578a11: 薩一也。疏第三釋二支分生一云。出二無量十住諸
T2217_.59.0578a14: 受用佛自受法樂故與二自眷屬一各説二三密門一
T2217_.59.0578a19: 同今生死中人也。釋論中以二二乘一接二邪定一 T2217_.59.0578a20: 故
T2217_.59.0578a23: 法界一度脱無餘衆生界上故一切如來同共集
T2217_.59.0578a26: 我當成就一切諸佛法界一悉皆度脱無餘衆 T2217_.59.0578a27: 生界一。今所願已滿。而應レ度衆生不レ盡。以二衆 T2217_.59.0578a28: 生界無盡一即是法界無盡也○以三衆生界未 T2217_.59.0578a29: レ得二一切解脱一即是法界未レ得二遍滿成就一。故 T2217_.59.0578b01: 如來勤修事業一無レ有二休息一也。即以二此本願 T2217_.59.0578b02: 因縁一一切如來同共集會。○今將レ説二滿足一 T2217_.59.0578b03: 切智智法門一亦是諸佛大事因縁。以二同一本 T2217_.59.0578b04: 誓同一法界一故皆悉集會共以二神力一加持
T2217_.59.0578b07: 到二於實際一人故亦云二一切如來一也。滿足一 T2217_.59.0578b08: 切智法門者今經骨目也。依二事相一更問大 T2217_.59.0578b09: 事因縁良有レ以也。當レ知翻二往昔悲願一住二加 T2217_.59.0578b10: 持三昧一現二尊特中臺身一説二今經一也。故云二 T2217_.59.0578b11: 皆悉集會共以神力加持一也。心王心數同住二 T2217_.59.0578b12: 加持一故云レ共也。依レ之當卷下文云。然以三自 T2217_.59.0578b13: 在神力所二加持一故即從二心王毘盧遮那一現二 T2217_.59.0578b14: 加持尊特身一。爾時無量法門眷屬一一皆現二
T2217_.59.0578b20: 覺門一則無始無終之性身也。又依二顯得邊一 T2217_.59.0578b21: 則一生頓證之理佛也。倶以不レ可レ云二往昔 T2217_.59.0578b22: 悲願一如何。答。若約二本覺門一依二本有三身中 T2217_.59.0578b23: 應化用一而義説歟。故瑜祇經云。常於二三世一
T2217_.59.0578b26: 且約二一生前後一作二此説一歟。又云望二顯得今 T2217_.59.0578b27: 果一指二本有熏習一云二往昔一歟。故問答云。謂二大
T2217_.59.0578c01: 云二初事一也 T2217_.59.0578c02: 若我但住如是境界等者。雜問答云。如來往 T2217_.59.0578c03: 昔悲願力故住二神力加持三昧一爲二諸衆生一
T2217_.59.0578c06: 過心量一。説レ何示レ人耶。故漸次流出漸入二第 T2217_.59.0578c07: 一院一次至二第二院一次至二第三院一。雖レ作二如レ此
T2217_.59.0578c10: 名異義同。如レ是境界與二自證之法一文別意 T2217_.59.0578c11: 一故。以二不能度人一釋二則諸等二句一。以二三重 T2217_.59.0578c12: 流出文一配示種種諸趣所喜見身一。以二此處
T2217_.59.0578c15: 今此文示下説二今經一四重圓壇之儀式上也。又 T2217_.59.0578c16: 第六云。本者即是如來自證之地住二大涅槃一。
T2217_.59.0578c23: 瑞也。然既自證位説二今經一更住二加持瑞一瑞
T2217_.59.0578c26: 下文云。如レ是自證之境説者無レ言觀者無レ見
T2217_.59.0579a02: レ住二神力加持三昧一。如レ此爲二未來衆生一示二三 T2217_.59.0579a03: 重漫荼羅種種諸趣所喜見身一爲二同聞一。疏第 T2217_.59.0579a04: 六云。三重*漫荼羅所レ示種種類形皆是如來
T2217_.59.0579a07: 身一之故説二今經一云二所宜聞法一也。解脱門所 T2217_.59.0579a08: 現知識傳レ此令二未代衆生開悟一故云二開觀照 T2217_.59.0579a09: 門一也。依レ之雜問答云。如來往昔悲願力故 T2217_.59.0579a10: 住二於神力加持三昧一爲二諸衆生一説二祕密藏一 T2217_.59.0579a11: 發二即心菩提一淨二即心佛國一見二自心正覺一證二
T2217_.59.0579a14: 化他一何同二今經説會一乎。又彼卷下文云。爲 T2217_.59.0579a15: レ念二本誓一開示大悲藏一○復以二神力一普現二身
T2217_.59.0579a18: 持世界儀上乎。又今文云二普爲一切衆生一擧二 T2217_.59.0579a19: 實行一也。又既云二種種性欲所宜聞法一何自 T2217_.59.0579a20: 受法樂説乎。況復疏第十二云。遍照佛刹者 T2217_.59.0579a21: 以二此惠光一普照二無量法界一切有縁應度者一 T2217_.59.0579a22: 無レ不下普現中其前上以二所喜見之身一稱レ機説レ法
T2217_.59.0579a25: 然此應化一非一能説主一乎。答。凡三重流出是 T2217_.59.0579a26: 爲レ説二今經一集會儀式也故金剛頂經云自受 T2217_.59.0579a27: 用佛從レ心流二出無量菩薩一對二遍照如來一受二
T2217_.59.0579b03: 性身安住其中一隨二諸衆生種種性欲一令レ得二
T2217_.59.0579b08: 説文次下別説故具如二聲字義釋一矣。但至二十 T2217_.59.0579b09: 二卷釋一者所喜見身其體雖レ一自利利他義 T2217_.59.0579b10: 異故所謂在二自性土一爲二同聞一而自受法樂 T2217_.59.0579b11: 往二加持世界一隨二機説レ法。故隨レ宜判釋。況復
T2217_.59.0579b15: 滿生死釋一者。具釋云。此是毘盧遮那本地之 T2217_.59.0579b16: 身華臺之體。超二八葉一絶二方所一非二有心之境
T2217_.59.0579b28: 者。神力加持元意遠被一未來機一故云二種種 T2217_.59.0579c01: 性欲等一。故當卷下釋二住心品九句問一云。時 T2217_.59.0579c02: 金剛手爲レ令下未來衆生具足方便一無餘疑上
T2217_.59.0579c07: 進修耶。故偈次明二設教之意一云二爲度彼等
T2217_.59.0579c10: 教一之意上。指二未來衆生一云二爲度彼等故一。故知 T2217_.59.0579c11: 今設教本意專約二未來衆生一也。大師雜問答 T2217_.59.0579c12: 釋即此意矣。或又准二聖位經彼等菩薩各説 T2217_.59.0579c13: 三密門一者三重圓壇内大眷屬所説歟。佛菩
T2217_.59.0579c16: 心行等一也。然此應化者自性所成所喜見身 T2217_.59.0579c17: 也。非二當經教主心王大日一也。各説三密故 T2217_.59.0579c18: 應化。又非レ不レ能レ説而非二説主一耳。問。既所 T2217_.59.0579c19: 喜見身今經*之聽衆也。教主説文何乎。又 T2217_.59.0579c20: 非從毘盧遮那等説全同二下所レ擧瑞相文一。何 T2217_.59.0579c21: 云レ非二加持世界儀式一乎。答。上所レ擧世尊住二 T2217_.59.0579c22: 加持三昧一是即今經教主也。疏第十四云以一
T2217_.59.0579c25: 内證之徳一。由三佛自在神力所二加持一。故因二此
T2217_.59.0580a11: 三昧若加持世界事自證位言語無。今經説 T2217_.59.0580a12: 會何處乎。但今釋文同二瑞相文一者瑞相土教 T2217_.59.0580a13: 主他受用已下三身也。彼即自性座席聽衆 T2217_.59.0580a14: 故其文同何失。又云二即事而眞無有終盡一 T2217_.59.0580a15: 顯二自性所成眷屬之旨一也。瑜祇經云。常於二
T2217_.59.0580a18: 佛心爲レ應感應因縁即時毘盧遮那現二所喜
T2217_.59.0580a21: 實行逮見義見如何。答。疏第六云。然諸行人 T2217_.59.0580a22: 若深入二瑜伽境界三昧一自當下了了聽聞如二正
T2217_.59.0580a25: 二處一矣 T2217_.59.0580a26: 然此應化非從毘盧遮那等者。經下文云。非下 T2217_.59.0580a27: 從二毘盧遮那佛身或語或意一生上。 一切處故 T2217_.59.0580a28: 起滅邊際不可得。而毘盧遮那一切身業一 T2217_.59.0580a29: 切語業一切意業一切處一切時於二有情界一
T2217_.59.0580b03: 別之義上也。釋迦是第三重外部主故上云二諸
T2217_.59.0580b07: 者依二其體同一故。又三重聖衆皆雖二同聞一擧二 T2217_.59.0580b08: 第三重一顯二初二重一歟。例如下下文中擧二第一 T2217_.59.0580b09: 重執金剛一顯中第二三重上耳。上文世尊住二加 T2217_.59.0580b10: 持三昧一示二所喜見身等一者。依二經而毘盧遮 T2217_.59.0580b11: 那已下文一。即是不生而生之謂也。今文非從 T2217_.59.0580b12: 等者生而不生之義也。智證大師釋云。然此 T2217_.59.0580b13: 應化非大日身或語或意生一者據二眞如體性
T2217_.59.0580b17: 際倶不可得一也。故下釋云。所二以無盡無邊 T2217_.59.0580b18: 際一者以レ不レ異二如來遍一切處常住不滅之
T2217_.59.0580b21: 歎二毘盧遮那三業一云下於二一切處一起滅邊際
T2217_.59.0580b24: 也。幻師譬二上世尊也。呪術力喩二上大悲 T2217_.59.0580b25: 願力一也。加持藥草類二上住加持三昧一也。能 T2217_.59.0580b26: 現種種未曾有事比二所喜見身所宜聞法一 T2217_.59.0580b27: 也。五情所對擬二隨種種心行一。悦可衆心同二開 T2217_.59.0580b28: 觀照門一也。若捨加持等二句顯二然此應化已 T2217_.59.0580b29: 下文一 T2217_.59.0580c01: 五情所對悦可衆心者。文意云。現二種種未曾
T2217_.59.0580c04: 義也。衆心者衆生心歟。或衆多心歟。五識 T2217_.59.0580c05: 唯縁二實境一。或通二假境一西方諸師異義也。但 T2217_.59.0580c06: 護法親光意唯縁實境一。其故未轉依五識必 T2217_.59.0580c07: 託二第八所變一故。所變必有二實用一故。疏主未三 T2217_.59.0580c08: 必決二斷性相一。學者隨二宜可レ取レ義也。今且依二 T2217_.59.0580c09: 護法意一得二文意一者。幻師依二呪術力一加二持 T2217_.59.0580c10: 藥草一現二種種未曾有事一時五根五識雖レ縁二 T2217_.59.0580c11: 本藥草一同時意識迷亂而見二種種未曾有事一 T2217_.59.0580c12: 想レ有二見色聞聲等作用一。此五根爲レ門同時意 T2217_.59.0580c13: 識爲レ執故云二五情所對一。非二直五識一也。悦可 T2217_.59.0580c14: 者悦喜義。喜是意識相應受也可レ思之 T2217_.59.0580c15: 如來金剛之幻等者。合説也。縁謝即滅句以二 T2217_.59.0580c16: 若捨已下一合二然此應化以下一也。機興即生文 T2217_.59.0580c17: 以二衆心已上一合二觀照門以上一之意也。即事 T2217_.59.0580c18: 以下二句合二於一切以下一也。或又但於一切 T2217_.59.0580c19: 已下合説而顯レ餘歟。縁滅機生起滅義也。即 T2217_.59.0580c20: 事而眞等邊際不可得義也。如來金剛之幻 T2217_.59.0580c21: 者大疏抄云。即如來金剛之幻即智之用自
T2217_.59.0580c25: レ時故。先師義云。四身皆法然本有故神變不 T2217_.59.0580c26: レ改二自性趣二利他門一。雖レ用二加持一自性敢不 T2217_.59.0580c27: レ變。然則不レ異二本地一。應幻故云二金剛幻一。又名二 T2217_.59.0580c28: 不思議幻一。金剛即幻也。勿レ同三如常報應如二 T2217_.59.0580c29: 水月等一耳。問。法然本有何有二興謝異一耶。 T2217_.59.0581a01: 答木幡義云。興謝本法然也。生滅即本有也。 T2217_.59.0581a02: 何同二如常生滅義一矣。故經云。生住等諸法常
T2217_.59.0581a08: 或云。今宗意約二法體説四種法身皆是本有。
T2217_.59.0581a12: 第七云。法界即諸法之體以レ是言一之因亦
T2217_.59.0581a15: 雖レ不レ捨二煩惱相一猶歸二菩提體一云レ眞也。今宗 T2217_.59.0581a16: 煩惱事相本是眞體故性相歴然云二即事而 T2217_.59.0581a17: 眞一。求異二如常攝相歸性之義一耳。故祕藏記 T2217_.59.0581a18: 云。顯教之中相常住者據二攝相歸性一可レ稱二 T2217_.59.0581a19: 常住一。依二性相差別一何稱二常住一耶。密教説性
T2217_.59.0581a22: 字一故云二具題一也。大廣博經者大毘盧遮那成 T2217_.59.0581a23: 佛經義歟。上具擧故恐二文繁一今略擧也。開題 T2217_.59.0581a24: 云。毘盧遮那者○或云二光明遍照一或説二高顯
T2217_.59.0581b01: 帝釋者。帝之一字即是因陀羅梵語訛也。正
T2217_.59.0581b07: 爲二漢語一。其意可レ思。法華玄賛云。梵云二釋迦
T2217_.59.0581b12: 次一切如來者具二顯密二意一。顯義十方三世 T2217_.59.0581b13: 一切諸佛名二一切如來一。是則各各衆生修二如 T2217_.59.0581b14: 實道一去成二正覺一來化二衆生一名二如來一也。密義 T2217_.59.0581b15: 五智佛名二一切如來一。聚二一切諸佛一共成二五 T2217_.59.0581b16: 佛身一故。此五佛則諸佛之本體諸法之根源。
T2217_.59.0581b19: 望有二互爲主伴義一故。疏十四云。如來何故 T2217_.59.0581b20: 處二此三昧一。然亦非二無二因縁一。正謂開示如來
T2217_.59.0581b23: 日一者謂天帝威徳光明類二于千*日一。如二經 T2217_.59.0581b24: 云一帝釋所有光明猶如二千*日等一爲二釋天之
T2217_.59.0581c04: 入爲二能入一。能入從二所入一以レ得レ名是眞言門 T2217_.59.0581c05: 之入名二入眞言門一。依主釋也。住心者。住謂 T2217_.59.0581c06: 安住令二菩提等願不動故。心者靈明。是知見 T2217_.59.0581c07: 之眞實相故。又住是三昧。於二三昧中一即見二 T2217_.59.0581c08: 自心一○住是能住心是所住。能所相望作二依 T2217_.59.0581c09: 主釋一。又上入眞言門是因。住心是果。因果相
T2217_.59.0581c15: 之壇也。即所入果也住心者十住心即能入
T2217_.59.0581c18: 者。釋二此心一云。所謂衆生自心品。即是一切
T2217_.59.0581c21: 約二修生始覺一亦能入續生心品也。大經要義 T2217_.59.0581c22: 第二云。謂住心者顯三能住二於所住心一。故住
T2217_.59.0581c25: 且依二一意一通二三密六大一歟。問。疏釋二此心一
T2217_.59.0581c28: 答。今宗意於二顯乘一心無相理一談二六大本有 T2217_.59.0581c29: 義一。是當宗超絶之談也。顯宗於二色心隨一 T2217_.59.0582a01: 之心一論二能求所求二菩提心一。眞宗六大本有 T2217_.59.0582a02: 體即能求菩提心又所求菩提心也。若菩提 T2217_.59.0582a03: 心局二識大一者。於二顯乘一心一論二六大一而彼六 T2217_.59.0582a04: 大中唯識大者。顯乘菩提心寛廣眞言菩提 T2217_.59.0582a05: 心狹少乎。故知菩提心通二三密六大一也。問。 T2217_.59.0582a06: 若爾通二三六一證安在乎。答。戒序釋二所求菩
T2217_.59.0582a14: 五大又可レ有二縁慮義一乎。答。云レ爾何失。三 T2217_.59.0582a15: 摩耶身既有情也。身語二密又有二斷惑證理
T2217_.59.0582a18: 法一故。問。三界唯心之義顯乘盛談也。雖レ然 T2217_.59.0582a19: 色法勿レ爲二能求體一乎。答。彼縁起色法歸二一 T2217_.59.0582a20: 心本一云二三界唯心一。今不レ爾。唯心本源性所 T2217_.59.0582a21: 色心法然本有也。豈同レ彼矣 T2217_.59.0582a22: 竊謂入住之義等者。般若寺抄云。意修行即 T2217_.59.0582a23: 此心。離心無二修行之義一。故擧レ心省レ行爲二一
T2217_.59.0582b03: 眞語如語不妄不異者。金剛般若經云。如來 T2217_.59.0582b04: 是眞語者實語者如語者不誑語者不異語
T2217_.59.0582b07: 謂眞語是不妄義如語即不異謂也。故唯識 T2217_.59.0582b08: 論云。眞謂眞實顯レ非二虚妄一。如謂如常表レ無二
T2217_.59.0582b11: 法中有二二諦一。一者世諦二者第一義諦。爲二世 T2217_.59.0582b12: 諦一故説レ有衆生一。爲二第一義諦一故説三衆生無二 T2217_.59.0582b13: 所有一。復有二二種一。有二知名字相一有二不知名字
T2217_.59.0582b18: 舊譯云呪等者。大師字母釋云。云何呪陀羅 T2217_.59.0582b19: 尼。謂諸菩薩獲得如レ是持二自在一。由二此自在 T2217_.59.0582b20: 加被一能除二有情災患一。諸眞言句令下彼章句一 T2217_.59.0582b21: 悉皆第一神驗上無二所唐捐一能除二種種災患一。
T2217_.59.0582b24: 爲二當經之序品一。如二華嚴一。故疏云二經之大意一
T2217_.59.0582b27: 三密也。又横竪無礙序正不二也。可レ思レ之。 T2217_.59.0582b28: 開題云。今此經且約二三部一而釋。初如是等序 T2217_.59.0582b29: 分者當二身密一即佛部。示二身無盡藏一故。次爾 T2217_.59.0582c01: 時世尊至二屬累終一是語密即蓮華部。現二語無 T2217_.59.0582c02: 盡藏一故。信受等文是意密即金剛部。示二意 T2217_.59.0582c03: 無盡藏一故。序正雖レ異祕妙是一。身語不同平
T2217_.59.0582c06: 矣 T2217_.59.0582c07: 所謂衆生自心品等者。疏第七云。如來無礙 T2217_.59.0582c08: 知見在二一切衆生相續中一法爾成就無二缺減一。 T2217_.59.0582c09: 以下於二此眞言體相一不中如レ實覺上故名爲二生死 T2217_.59.0582c10: 中人一。若能自知自見時即名二一切知者一切 T2217_.59.0582c11: 見者一。是故如レ是知見非三佛自所二造作一亦非三
T2217_.59.0582c20: 第五 T2217_.59.0582c21: 到義一也。如實了知兼二行證入三字義一歟。依二 T2217_.59.0582c22: 後義一者第九唵摩羅中因義也。此識即法界 T2217_.59.0582c23: 體性智故云二即是一切智智一也。圓鏡力故實 T2217_.59.0582c24: 覺智文有二二義一。謂阿閦大圓大日大圓也。可 T2217_.59.0582c25: レ思レ之。又或人云。六道輪迴衆生汎爾起二善 T2217_.59.0582c26: 惡無記等三性心一也。煩惱妄心本輪圓具徳 T2217_.59.0582c27: 故。又衆生自心品者准二密嚴院釋一。*接略則 T2217_.59.0582c28: 八九十三識舒廣則無量心識也。如實了知 T2217_.59.0582c29: 者。准二大師釋一竪有二十重淺深一横示二塵數廣 T2217_.59.0583a01: 多一矣 T2217_.59.0583a02: 自心發菩提等者。此中自心等四句如レ次 T2217_.59.0583a03: 因行證入四字義也。發起等二句第 T2217_.59.0583a04: 五方便具足 T2217_.59.0583a05: 第也。所謂自心發菩提者發二字不生信智一。
T2217_.59.0583a16: 文一又有二大事一。依法更問矣。疏十二云。此八 T2217_.59.0583a17: 葉四方四隅也。四方即如來四智。初*阿字 T2217_.59.0583a18: 門即是菩提*之心。次字即是成無上菩 T2217_.59.0583a19: 提。次字是菩提之行。次字即是大涅槃
T2217_.59.0583a22: 證・入・方使一以二此義一可レ言。内實爲レ因外花爲 T2217_.59.0583a23: レ果。若違二此意一不レ得レ名二大悲胎藏妙法蓮華一。 T2217_.59.0583a24: 一行禪師以天台義爲二誠證一既違二其義一。寧 T2217_.59.0583a25: 可二依憑乎。瑜伽中臺上佛爲二第九奄摩羅 T2217_.59.0583a26: 識一。此宗因果義逆順次第圓融相即重重無
T2217_.59.0583a29: 時名二胎藏蓮華一。然此胎藏位唯有二花實一是 T2217_.59.0583b01: 因。後開敷時成二花葉一是果也。意指二今時開
T2217_.59.0583b04: 問。若爾二師終相違歟。如何。答。三密觀既 T2217_.59.0583b05: 云二因果逆順重重無盡一存二東因義一歟。又疏 T2217_.59.0583b06: 中從レ内向レ外作二三句一時。中*臺爲二菩提心 T2217_.59.0583b07: 爲因句一。准知五轉時何不二中爲因矣。故知 T2217_.59.0583b08: 順逆重重因果二師互成耳 T2217_.59.0583b09: 從因至果等者。抄云。從因至果皆不レ離二自 T2217_.59.0583b10: 心一。因亦是自心果亦是自心。心即菩提故云二 T2217_.59.0583b11: 皆以等一。此因果義通二本有修生因果一歟。二 T2217_.59.0583b12: 義倶無二住著一而住二*阿字不生心一。故云二皆以 T2217_.59.0583b13: 無所住而住其心一也。或云。從因至果義不 T2217_.59.0583b14: レ同二顯乘次第修行一。而不行而行不到而到故 T2217_.59.0583b15: 云二皆以無所住而住其心一也因者初。果者 T2217_.59.0583b16: 第五 T2217_.59.0583b17: 果歟。抄第二云。又此中有二六箇心字一。前二 T2217_.59.0583b18: 是因後四是果。又前一是菩提心第二是大
T2217_.59.0583b21: 所住心者其人之心。下句其心者是上句因 T2217_.59.0583b22: 果人之心故其迷悟心爲二所住體一。且約二十住
T2217_.59.0583b26: 要門。何但云二入眞言門一耶。答。入理方便 T2217_.59.0583b27: 教爲レ本故。故十住心論云。且就二語密一顯示
T2217_.59.0583c03: 以レ心爲レ主。隨レ心分別身口作業一。隨レ心引導
T2217_.59.0583c06: 故雜問答云。若三中一闕即不レ能レ至二平等
T2217_.59.0583c12: 又云二佛説此中具萬行一。何限二意密一耶。故菩
T2217_.59.0583c15: 佛。彼依二二行一行等一成佛者是非二正成佛之 T2217_.59.0583c16: 時一。亦由下修二餘二行一不思議加持力上故*忽出
T2217_.59.0583c19: 一身密者如下結二契印一召請聖衆上是也。二語 T2217_.59.0583c20: 密者如下密誦眞言一令四文句了了分明無乙謬 T2217_.59.0583c21: 誤甲也。三意密者如下住二瑜伽相應白淨月圓
T2217_.59.0583c24: 行者以此三方便等者。疏十四云。當レ知眞言 T2217_.59.0583c25: 行者但以二方便一自淨二其心一。*若三業清淨當下
T2217_.59.0583c28: 見二本尊一。本尊者即是眞實之理也。非下但見二 T2217_.59.0583c29: 本尊一而已上。又如レ實觀三我之即同二本尊一。故名二
T2217_.59.0584a04: 故。聖衆皆來加持護念行者一故。云二即爲如 T2217_.59.0584a05: 來三密之所加持一也。凡今教意*若別行*若 T2217_.59.0584a06: 大法最前用二淨三業印言一此意。以二三密方 T2217_.59.0584a07: 便淨二行者麁動之三業一成二本尊微細三密一。 T2217_.59.0584a08: 是三平等義。故儀軌云。三業常轉已成二三
T2217_.59.0584a11: 微細三密一也。依之檜尾口決云。先成就者 T2217_.59.0584a12: 三密微細。我三密麁礦。雖二麁細別一同五大所 T2217_.59.0584a13: 成。如來及我五大不レ離倶遍二虚空。法性平等
T2217_.59.0584a16: 羅蜜行一故云二地波羅蜜一也。故祕藏記云。十
T2217_.59.0584a19: 足一也。不レ同三顯教三僧祇間修二十度行一。故 T2217_.59.0584a20: 云二不復經歴劫數等一矣。今文以二十地一盡二諸 T2217_.59.0584a21: 位意歟。或十一地十二地四十二位等皆開 T2217_.59.0584a22: 合異耳
T2217_.59.0584a25: 上二菩薩位一得二阿毘跋致地一。舍利弗。有二菩薩 T2217_.59.0584a26: 摩訶薩一。初發心時便得二阿耨多羅三藐三菩 T2217_.59.0584a27: 提轉二法輪一與二無量阿僧祇衆生一作レ益厚已 T2217_.59.0584a28: 入二無餘涅槃一。是佛般涅槃後餘法若住一劫 T2217_.59.0584a29: 若減二一劫一。舍利弗有二菩薩摩訶薩一初發意時 T2217_.59.0584b01: 與二般若波羅蜜一相應與二無數百千億菩薩一
T2217_.59.0584b04: 漸二類一及成二五轉成佛一有中二機上也。問。此 T2217_.59.0584b05: 中第一菩薩因位行既六度也。何成一三密行 T2217_.59.0584b06: 義一。第二菩薩果後入涅槃也。豈順二法身常住一 T2217_.59.0584b07: 乎。答。謂於二三密行一有二事理六度一。六度印 T2217_.59.0584b08: 言六種微供等也。又眞言菩薩修一理六度一。雜 T2217_.59.0584b09: 問答五重結護等其説分明者歟。又一生成 T2217_.59.0584b10: 佛者證二四種法身一。故其中變化身有二縁謝即 T2217_.59.0584b11: 滅徳一。然即事而眞故不レ同二如常八相一歟。此 T2217_.59.0584b12: 等皆隨義轉用之意矣。又智論中此三菩提 T2217_.59.0584b13: 類二神通乘一。非二眞宗一則何有二此理一。但擧二二菩 T2217_.59.0584b14: 薩一爲レ成二今宗一生二生義一故問答中以二此 T2217_.59.0584b15: 二菩薩一爲二一生二生證一矣。第三菩薩今教無 T2217_.59.0584b16: 用故且不レ取レ之。當知今疏此生滿足地波羅 T2217_.59.0584b17: 蜜亦含二二義一歟。於二十度一有漸次頓證一故。故 T2217_.59.0584b18: 祕藏記云。眞言菩薩或十六三昧一一次第
T2217_.59.0584b26: 人遇レ佛聞二是大乘法一發二阿耨多羅三藐三菩 T2217_.59.0584b27: 提心一即時行二六波羅蜜入二菩薩位一得二阿鞞 T2217_.59.0584b28: 跋致地一。所以者何。先集二無量福徳一利根心 T2217_.59.0584b29: 堅。從佛聞レ法故。譬如二遠行一。或有二乘レ羊而去一。 T2217_.59.0584c01: 或有二乘レ馬而去一。或有二神通去者一。乘レ羊者久 T2217_.59.0584c02: 久乃到。乘レ馬差速。乘二神通一者發レ意頃便到。 T2217_.59.0584c03: 如レ是不得レ言二發レ意間云何得到。神通相爾。 T2217_.59.0584c04: 不應レレ生レ疑菩薩亦如レ是。發二阿耨多羅三藐 T2217_.59.0584c05: 三菩提一時即入二*菩薩位一。有二菩薩一初發レ意。 T2217_.59.0584c06: 初雖二心堅後雜二諸惡一。時時生レ念我求二佛道一。 T2217_.59.0584c07: 以二諸功徳一迴向阿耨多羅三藐三菩提一。是人 T2217_.59.0584c08: 久久無量阿僧祇劫或至或不レ至。先世福徳 T2217_.59.0584c09: 因縁薄而復鈍根心不二堅固一。如二乘レ羊者一。有 T2217_.59.0584c10: 人前世少有二福徳一利根發心漸漸行二六波羅 T2217_.59.0584c11: 蜜一。若三若十若百阿僧祇劫得二阿耨多羅三 T2217_.59.0584c12: 藐三菩提一。如三乘レ馬者必有二所到一。第三乘二神 T2217_.59.0584c13: 通一者如二上説一。是三種發心一者罪多福少。二 T2217_.59.0584c14: 者福多罪少。三但行二清淨一。福徳清淨有二二 T2217_.59.0584c15: 種一。一者初發心時即得二菩薩道一。二者小住供 T2217_.59.0584c16: 養十方諸佛一通達菩薩道一故入二菩薩位一。即 T2217_.59.0584c17: 是阿毘跋致地○次復菩薩大厭二世間一。世間 T2217_.59.0584c18: 已來常好二眞實一惡二於欺誑一。是菩薩亦利根堅 T2217_.59.0584c19: 心久集二無量福徳智惠初發心時便得二阿 T2217_.59.0584c20: 耨多羅三藐三菩提一即轉二法輪一度二無量衆 T2217_.59.0584c21: 生一入二無餘涅槃一○次復菩薩亦利根心堅。久
T2217_.59.0584c24: 羊馬法説經中雖レ無論中更擧以初菩薩一合二 T2217_.59.0584c25: 神通一也。云二如上説一是也。其下三種發心者。 T2217_.59.0584c26: 初二發心類二羊馬一。論所説二菩薩。第三經所 T2217_.59.0584c27: レ明第一菩薩也。此中亦分二二種一。如文可レ見。 T2217_.59.0584c28: 後再云二次復薩一者如レ次經中第二第三菩 T2217_.59.0584c29: 薩也是猶神通中菩薩也。論中且約レ初擧二三 T2217_.59.0585a01: 喩一而顯レ通二後二一歟。問。初二菩薩雖レ云二利 T2217_.59.0585a02: 根一猶云二久集無量福智一。非二是頓證人一。又初 T2217_.59.0585a03: 菩薩云二遇佛聞是大乘一。可二大品經一。*若爾何 T2217_.59.0585a04: 以二此二菩薩一爲二即身頓成證一乎 答。既云二 T2217_.59.0585a05: 未發心前指二宿善一云二久集福徳智一也。故疏 T2217_.59.0585a06: 第四云。若諸衆生未下曾於二過去無量佛所一久 T2217_.59.0585a07: 種善根上於二此祕密乘一未曾修習一則造次聞
T2217_.59.0585a10: 乗一歟。猶如三楞伽經云二我乘大乘無上法一矣。 T2217_.59.0585a11: 大師住心論云。牛羊等車徐進必經二三大無 T2217_.59.0585a12: 數劫一。神通寶輅凌二虚空一速飛一生之間必至二
T2217_.59.0585a15: 文永十一年於高野山丈六堂坊草之
T2217_.59.0585a18: T2217_.59.0585a19: T2217_.59.0585a20: T2217_.59.0585a21: 疏卷第一之二 T2217_.59.0585a22: 如是我聞等者。智證大師抄云。如是我聞者 T2217_.59.0585a23: 約二已開門一爲二阿難我一。若爾阿難非二大日侍 T2217_.59.0585a24: 者一。何稱二我聞一。阿闍梨云。約二法界通開義一無二
T2217_.59.0585a27: 遮那對二於聲聞一。何非二阿難我一耶。示二明文一 T2217_.59.0585a28: 佛心經下卷有下毘盧遮那對告阿難一之文上。 T2217_.59.0585a29: 煩故不二具引一。既有二對告文一。何故非二阿難之
T2217_.59.0585b04: 總持藏一爲二金剛手受持一。祕藏記爲二結集者一
T2217_.59.0585b11: 約二結集伴一通二阿難一歟。若依二結集主一者金剛 T2217_.59.0585b12: 手也。故安然釋云。若約二結集主一者是金剛
T2217_.59.0585b15: 題説藏記文一唯金剛手結集也。既云二顯教中一 T2217_.59.0585b16: 依二智論等説一歟。彼論云。迦葉・阿難於二王舍 T2217_.59.0585b17: 城一結集三藏一爲二聲聞藏一。文殊・阿難於二鐵圍
T2217_.59.0585b20: 手受持。全非二阿難傳持一也。若爾何撿二六度 T2217_.59.0585b21: 經明文一撿二佛心經一説一遮二金薩結集義一。況 T2217_.59.0585b22: 對告人未二必結集者一。恐似二守株費智一耳。但 T2217_.59.0585b23: 祕藏記總別釋是於二前四藏一作二總別一也。又 T2217_.59.0585b24: 普賢金薩顯密異。故理趣釋云。是菩薩本是 T2217_.59.0585b25: 普賢。從二大日如來一受二金剛杵一之故名二金剛
T2217_.59.0585b28: 聞一。今疑此經釋迦如來滅度後八百年時*毘 T2217_.59.0585b29: 盧遮那自對二普賢執金剛手等一而説。爾時阿 T2217_.59.0585b30: 難迦葉等久已滅度。誰言二我聞一。若言二龍樹 T2217_.59.0585c01: 菩薩結集一者復從レ毘*盧遮那佛口一傳二普賢一。 T2217_.59.0585c02: 從二普賢一傳二龍樹一。如何龍樹稱二我聞一。若言二普 T2217_.59.0585c03: 賢我聞一者不レ爾。普賢菩薩非三二乘凡夫肉眼
T2217_.59.0585c06: 薩出時以爲二説經之時一出二阿難・迦葉一生レ疑。 T2217_.59.0585c07: 是大過也。又龍樹結集不レ足レ起レ言。如是我 T2217_.59.0585c08: 聞是金剛手語也。開題云。之語也。
T2217_.59.0585c11: 乘凡夫不レ見二普賢一者。普賢觀經説二四衆八
T2217_.59.0585c14: 義訣云。經篋廣長如レ床厚四五尺有二無量
T2217_.59.0585c17: 如來懸記之時一。非三啻害二密藏宗旨一亦闇違二 T2217_.59.0585c18: 顯經明文一矣。言二交雜人間結集一者智度論 T2217_.59.0585c19: 釋二顯結集一云。佛滅度後文殊・彌勒等諸大
T2217_.59.0585c22: 不レ許者又顯經結集同レ疑 T2217_.59.0585c23: 經初五義等者。抄云。如來説法有二五成就言 T2217_.59.0585c24: 如是我聞者信成就也。一時者時成就也。薄 T2217_.59.0585c25: 伽梵者教主成就也。住如來加持法界宮乃 T2217_.59.0585c26: 至生大樓閣寶王等所成就也。其金剛名曰
T2217_.59.0585c29: 成下加二通序一之旨上。若五義非二五成一者何作二此 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 571 572 573 574 575 576 577 578 579 580 581 582 583 584 585 586 [行番号:有/無] [返り点:有/無] [CITE] |