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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 605 606 607 608 609 610 611 612 613 614 615 616 617 618 619 620 [行番号:有/無] [返り点:無/有] [CITE]
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_.59.0600a05: 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_.59.0600a19: 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_.59.0600a27: 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_.59.0600b02: 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_.59.0600b09: 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_.59.0600b17: 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_.59.0600b22: 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_.59.0600b28: 云大空。虚空遊歩等准知之。擧初二三顯 T2217_.59.0600b29: 餘歟
T2217_.59.0600c11: 建治四年二月七日於醍醐寺中正院加點 T2217_.59.0600c12: 畢 金剛佛子頼瑜 T2217_.59.0600c13: T2217_.59.0600c14: T2217_.59.0600c15: T2217_.59.0600c16: 疏卷第一之三 T2217_.59.0600c17: 次明所住樓閣及師子座者。上法界宮是所 T2217_.59.0600c18: 依國城也。今樓閣即所住堂殿也。故教王
T2217_.59.0600c24: 信解者始從眞正發心等者。智證大師抄云。
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_.59.0601a03: 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_.59.0601a09: 十住地皆是信解中行。唯如來名究竟一切
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_.59.0601a19: 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_.59.0601a23: 無信解也。疏第九云。如來信解謂是何法。
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_.59.0601b07: 界。以神力加持爲令一切衆生皆悉得信
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_.59.0601b14: 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_.59.0601b23: 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_.59.0601c02: 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_.59.0601c15: 菩薩道。下經文云時佛入於一切如來一體
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_.59.0601c25: 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_.59.0601c29: 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_.59.0602a13: 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_.59.0602a18: 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_.59.0602a26: 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_.59.0602b03: 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_.59.0602b09: 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_.59.0602b18: 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_.59.0602b27: 下信解願力所生故。隨縁義也。大樓閣寶王
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_.59.0602c05: 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_.59.0602c24: 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_.59.0603a02: 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_.59.0603a08: 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_.59.0603a17: 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_.59.0603a21: 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_.59.0603b05: 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_.59.0603b09: 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_.59.0603b25: 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_.59.0603c06: 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_.59.0603c10: 大論二十五云。九十六外道中實者是佛。今
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_.59.0603c20: 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_.59.0603c29: 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_.59.0604a16: 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_.59.0604a21: 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_.59.0604a26: 身荷戴佛師子座故菩薩之身爲師子座
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_.59.0604b04: 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_.59.0604b09: 經即應直宣正宗何須先明住處及眷屬
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_.59.0604b18: 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_.59.0604b25: 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_.59.0604c04: *毘盧舍那本地身言斷心滅自證位也。若有
T2217_.59.0604c10: 王以下五成就相也。時王處臣*如是教命
T2217_.59.0604c13: 亦爾者合譬如國王出居外朝也。將説大法
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_.59.0604c23: 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_.59.0604c27: 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_.59.0605a08: 表示。故名神力加持字輪品也。餘一切品皆
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_.59.0605a15: 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: 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_.59.0605a25: 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_.59.0605b07: 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_.59.0605b14: 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_.59.0605b27: 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_.59.0606a06: 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_.59.0606a10: 云菩提心體性無垢未談有行。今阿字門
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: 五轉義故云即字門矣 T2217_.59.0606a23: 第三虚空生執等者。祕釋云。當第三字悟
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_.59.0606b03: 以無所得方便爲縁而生萬行云眞實生。
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_.59.0606b14: 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_.59.0606b21: 祕釋依或本歟。亦於今本可讀文點無得
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_.59.0606c03: 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_.59.0606c10: 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_.59.0606c16: 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_.59.0606c21: 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_.59.0607a04: 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_.59.0607a15: 法而出生如是大悲藏生之相普現色身
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_.59.0607b07: 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_.59.0607b16: 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_.59.0607b22: 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_.59.0607c03: 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_.59.0607c14: 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_.59.0607c20: 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_.59.0607c24: 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_.59.0608a02: 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_.59.0608a13: 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_.59.0608a28: 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_.59.0608b09: 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_.59.0608b14: 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_.59.0608b20: 知密意。如直服丸藥等與讀藥方等。遲
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_.59.0608b27: 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_.59.0608c04: 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_.59.0608c11: 謗菩薩藏。二者憐愍一切衆生作盡一切
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_.59.0608c20: 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_.59.0608c24: 瑜祇經諸地菩薩倶不覺知云。此菩薩中有
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_.59.0609a08: 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_.59.0609a18: 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_.59.0609a27: 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_.59.0609b07: 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_.59.0609b11: 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_.59.0609b17: 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_.59.0609b23: 若依圓教不説變易。但分段身窮於因位
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_.59.0609c12: 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_.59.0609c20: 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_.59.0609c25: 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_.59.0610a03: 云。今爲發大心衆金剛道功徳之相以次
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_.59.0610a10: 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_.59.0610a18: 字門此意矣。私義云。諸佛自證功徳者字 T2217_.59.0610a19: 本不生際也。空有不生是字三義故。謂大
T2217_.59.0610a22: 如來性也。性即當句。故如來性生是如來
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_.59.0610a29: 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_.59.0610b06: 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_.59.0610b12: 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_.59.0610b26: 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_.59.0610c02: 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_.59.0610c07: 生諸根境界。法眼見一切法如實相。佛眼見
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_.59.0610c18: 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_.59.0611a01: 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_.59.0611a12: 即體也。故祕藏記云。三密差別數過刹塵
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_.59.0611a21: 剛杵故曰金剛手。能持此印故云執金剛
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_.59.0611b14: 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_.59.0611b19: 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_.59.0611b27: 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_.59.0611c08: 釋者。上文云。若自本垂迹則從第一重一
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_.59.0611c17: 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_.59.0611c27: 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_.59.0612a02: 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_.59.0612a15: 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_.59.0612a24: 若具存梵本等者。上既云然此經梵本闕無
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_.59.0612b08: 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_.59.0612b12: 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_.59.0612b17: 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_.59.0612b24: 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_.59.0612c04: 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_.59.0612c09: 忿怒。色謂青黄赤白。蓋分性類差別故表
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_.59.0612c20: 門中所通達法深廣無際然亦互不相知
T2217_.59.0612c27: 誕育時衆相備具頓悟遍習衆藝統御四洲
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_.59.0613a08: 雜問答云。若有人入此三昧門而修行者
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_.59.0613a16: 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_.59.0613a24: 弘長元年七月十三日於醍醐寺報恩院抄 T2217_.59.0613a25: 畢
T2217_.59.0613a28: T2217_.59.0613a29: T2217_.59.0613b01: T2217_.59.0613b02: T2217_.59.0613b03: 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_.59.0613b14: 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_.59.0613b28: 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_.59.0613c05: 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_.59.0613c22: 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 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 605 606 607 608 609 610 611 612 613 614 615 616 617 618 619 620 [行番号:有/無] [返り点:無/有] [CITE] |