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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59
T2217_.59.0613a01: 知下文説二行者悟入一。何云二一機頓悟漸修一 T2217_.59.0613a02: 乎。又疏第三云。復次大悲胎藏發生三昧中 T2217_.59.0613a03: 有二種種法界門種種善知識一。如下善財童子次 T2217_.59.0613a04: 第詢求或於二如レ是法門一已善修行而於二餘 T2217_.59.0613a05: 門一未レ能中究習上。若入二普門世界一時則能於二一
T2217_.59.0613a08: 雜問答云。若有レ人入二此三昧門一而修行者
T2217_.59.0613a11: 同於本尊也。即是普入等者普門法界也。 T2217_.59.0613a12: 從二一門一即入二普門一故云レ即。或一門即普門 T2217_.59.0613a13: 故云レ即也。意云。從二此一門一得レ入二一門法
T2217_.59.0613a16: 云。得入法界者普門法界也。從此一門者指二 T2217_.59.0613a17: 上同於本尊一門一也。是從二一門一入二普門一義 T2217_.59.0613a18: 也。普入法界者又從二普門法界一爲二化他一出二 T2217_.59.0613a19: 各各一門一故云二普入一切法界一矣。或得入法 T2217_.59.0613a20: 界又一門法界也。普入法界者釋 ![]() 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: 金剛雖レ通二慈悲等一從二多分一云二一向智印一歟。 T2217_.59.0613b07: 又第一重心數尊中雖レ有二定及慈悲等一約二智 T2217_.59.0613b08: 相應一云二智印一歟。或云。諸執金剛或一向智 T2217_.59.0613b09: 印或一向慈印等而異二菩薩各相兼一故但智 T2217_.59.0613b10: 印者擧レ一顯レ餘歟。今此菩薩等者。疏下釋 T2217_.59.0613b11: 云。諸菩薩在二悲智之間一故上求下化故爲二第
T2217_.59.0613b14: 剛也。各擧レ一顯レ一矣。然第二重諸菩薩在二 T2217_.59.0613b15: 於悲智中一兼二上求下化一故云二又兼慈悲等一 T2217_.59.0613b16: 也。又四大菩薩中文殊是惠除障是定故云三 T2217_.59.0613b17: 義兼二定惠一。彌勒即慈普賢是悲。抄普賢云二行 T2217_.59.0613b18: 願一故行願即大悲故。云二又兼慈悲一也。又四 T2217_.59.0613b19: 菩薩各各兼二慈悲定惠一故云二義兼等一也。所 T2217_.59.0613b20: 謂慈氏是兼レ悲之慈故云二謂佛四無量心等一 T2217_.59.0613b21: 也。文殊又兼レ定之惠故云二即是具衆徳義一 T2217_.59.0613b22: 也。餘菩薩又爾也。故別受名結文隨レ應可 T2217_.59.0613b23: レ得。若依二初義一者指二菩薩名一云二別名一也。謂 T2217_.59.0613b24: 標二諸執金剛今此菩薩一成二此結一故。意云。前 T2217_.59.0613b25: 諸執金剛持二智印一故云二執金剛一。今菩薩兼二定
T2217_.59.0613b28: 答。於レ自雖レ通金剛菩薩相對猶得二別稱一也。 T2217_.59.0613b29: 或又下卷金剛菩薩倶名二大心衆一。望レ彼云レ別 T2217_.59.0613c01: 歟。又依二次義一者。普賢慈氏等云二別名一歟。意 T2217_.59.0613c02: 云。四菩薩云二慈氏一云二妙惠一等名異二一向智
T2217_.59.0613c05: 故。故初義爲レ勝矣 T2217_.59.0613c06: 亦是毘盧遮那内證功徳者。且内證外用重 T2217_.59.0613c07: 重。或四重壇從レ内向レ外而分二内外一也。或 T2217_.59.0613c08: 四重各有二内外一本地四重云二内加持四重云 T2217_.59.0613c09: レ外。謂從二法門身一現二羯磨身一故。當知諸菩 T2217_.59.0613c10: 薩法門等者所現加持身羯磨形也。下云二善 T2217_.59.0613c11: 知識身一是也。法門者能現内證法門身。下云二 T2217_.59.0613c12: 法界門一。上云二定惠慈悲一是也。故指二此定惠 T2217_.59.0613c13: 等一云二内證功徳一也。今文意云。謂如下執金剛 T2217_.59.0613c14: 内證對二十智力一有中十佛刹上今菩薩内證法門
T2217_.59.0613c22: 又般若釋論等者。智論第三十三云。如二釋迦 T2217_.59.0613c23: 文佛一。未出家時車匿給使優陀那戲咲瞿毘 T2217_.59.0613c24: 耶耶輸陀等諸婇女爲二内眷屬一。出家六年苦 T2217_.59.0613c25: 行時五人給仕。得道時彌喜羅陀須那刹多 T2217_.59.0613c26: 羅阿難密跡力士等是名二内眷屬一。大眷屬者 T2217_.59.0613c27: 舍利弗目連摩訶迦葉須菩提迦旃延富樓那 T2217_.59.0613c28: 阿泥盧豆等諸聖人及彌勒文殊師利颰陀婆 T2217_.59.0613c29: 羅諸阿毘跋致一生補處菩薩等是名二大眷
T2217_.59.0614a03: 云。復次佛有二二種身一一者法性生身二者隨 T2217_.59.0614a04: 世間身。世間身眷屬如二先説一。法性生身者有二
T2217_.59.0614a07: 身有レ二。謂法性生身父母生身也。疏生身者 T2217_.59.0614a08: 父母生身也。即下文隨世間身是也。故智論 T2217_.59.0614a09: 第九云。佛有二二種身一。一者法性身二者父母
T2217_.59.0614a12: 子。何彼等云二内大眷屬一耶。答。總指二佛在世一 T2217_.59.0614a13: 云二成道時一。未二必初成時一歟。或又九世相入 T2217_.59.0614a14: 意歟。手草云。問。疏指二普賢等菩薩一云二一一 T2217_.59.0614a15: 是毘盧遮那内證功徳一。何故云二普賢等是大 T2217_.59.0614a16: 眷屬。答。約二本地一之時皆無レ非二遮那内證之
T2217_.59.0614a24: 濡尸利慈氏菩薩是諸菩薩皆是補處紹二尊
T2217_.59.0614a27: 耶。答。且如二彌勒一昔在二人中一名二一生一事一 T2217_.59.0614a28: 大生也。若據二小生一者而有レ四也。天中中 T2217_.59.0614a29: 有及本有二人中中有及本有二合爲二四生一。 T2217_.59.0614b01: 如下七生等依二大生一説上。實理論レ生有二二十八一
T2217_.59.0614b04: 來爲二多生死一之所二繋縛一故。今唯一生所レ繋
T2217_.59.0614b07: 者一生所繋二者最後之身三者坐於道樹。 T2217_.59.0614b08: 上生即一生所繋。下生局得二二身一○今此三 T2217_.59.0614b09: 生唯約二化佛一。餘未レ見レ文。以理而言亦通餘
T2217_.59.0614b12: 有二一轉法性生一即補二佛所一故名二一生補處一
T2217_.59.0614b15: 三十八云。問曰。兜卒天上何以説二一生補處一 T2217_.59.0614b16: 不レ説二二生三生一。答曰○復次有人言二但説 ![]()
T2217_.59.0614b19: 依二小生一何不レ云二四生一耶。答。攝釋云。若爾何 T2217_.59.0614b20: 故智度論説二彌勒三生一。答。以下在二人中一即得中
T2217_.59.0614b26: 云二加持身一。以二法身眷屬一例二生身眷屬一故。故 T2217_.59.0614b27: 次上文云。以二加持一故現爲二一善知識身一也
T2217_.59.0614c03: 内淺大深歟。若約二四重次第一内深大淺也。然 T2217_.59.0614c04: 實無淺深上淺深故二義無二相違一歟
T2217_.59.0614c07: 前一欲三給 ![]() T2217_.59.0614c08: 大眷屬一欲レ得二菩薩眷屬一欲三淨報二大施一。當
T2217_.59.0614c11: 普賢菩薩者。文句十云。大論觀經同名二遍吉一。 T2217_.59.0614c12: 此經名二普賢一。皆漢語。梵邲輸
T2217_.59.0614c16: 因以二圓融三法一爲レ宗。即是一切如來菩提心
T2217_.59.0614c20: 大日之圓因故。此圓因是通二菩提心及行願一。 T2217_.59.0614c21: 倶大日之因故。菩提心行願如レ次能所起。同 T2217_.59.0614c22: 是普賢體也。及身口意者當二大師釋身字一。猶 T2217_.59.0614c23: 如二身祕密即法佛三密一。故准二此文一者。今三 T2217_.59.0614c24: 密即圓因之果也。若約レ因者普賢三密也。悉 T2217_.59.0614c25: 皆等二句釋二上普義一。純一等兩句釋二上賢義一 T2217_.59.0614c26: 耳。故法藏釋云。徳周二法界一曰レ普淨順レ善稱
T2217_.59.0614c29: 利周備仁慈惠悟故名二普賢一。般若理趣云。一 T2217_.59.0615a01: 切有情皆如來藏。普賢菩薩遍二自體一故由レ證二 T2217_.59.0615a02: 普遍賢善之理一能證之道名爲二普賢一。○或内 T2217_.59.0615a03: 證二此普遍賢理一外彰二三業無 ![]()
T2217_.59.0615a08: 彌勒佛一發願名二彌勒一也。出二一切智光仙人 T2217_.59.0615a09: 經一。彌勒昔作二一切智光仙人一値三慈氏佛説二 T2217_.59.0615a10: 慈三昧經一故目レ慈也。華嚴經云。初得二慈三
T2217_.59.0615a16: 姓。今菩薩從二彼種姓中一生故云二慈氏一。基師 T2217_.59.0615a17: 彌勒姓慈者又此意歟 T2217_.59.0615a18: 不斷佛家者。二本義釋倶家字作レ種矣 T2217_.59.0615a19: 謂佛四無量心等者。祕藏記釋二四無量心一云。 T2217_.59.0615a20: 慈悲喜捨。與樂爲レ慈拔苦爲レ悲不害爲レ喜捨
T2217_.59.0615a23: 愛憐名レ慈惻愴曰レ悲慶悦名レ喜亡壞稱レ捨。 T2217_.59.0615a24: 心無二存著一故曰二亡壞一。經中名レ之以爲二無量 T2217_.59.0615a25: *亦云二四等一。縁二於無量諸衆生一起故名二無量一。
T2217_.59.0615b02: 稱首一也。問。四中慈爲レ首。法必然歟。又依レ人 T2217_.59.0615b03: 耶。答。一往可レ約レ人。若依二觀音一悲爲レ首故。 T2217_.59.0615b04: 理實法又可レ爾。互相依故。義章第八云。次 T2217_.59.0615b05: 論二主伴一。如二龍樹言一慈爲二妙主一餘三隨從。如二 T2217_.59.0615b06: 民從 ![]() T2217_.59.0615b07: 悲拔苦一與樂不レ成故悲隨レ慈。無二喜除嫉一與 T2217_.59.0615b08: 樂不レ勝故喜隨レ慈。無二捨除礙一與樂不レ等故 T2217_.59.0615b09: 捨隨レ慈。蓋乃且據二一門一爲レ論。理實四行皆
T2217_.59.0615b12: 維摩説二慈是體一故。○後三用故隨レ人化益。 T2217_.59.0615b13: ○此等皆是對レ人用也。一相如レ是。理實四
T2217_.59.0615b16: 上云普賢等者。釋二來由一也。自證之徳者。義 T2217_.59.0615b17: 釋中釋二普賢佛境界莊嚴三昧一云。此佛境界 T2217_.59.0615b18: 者即是諸佛自證不思議平等心地。莊嚴謂
T2217_.59.0615b21: 妙吉祥菩薩等者。玄賛第二云。曼殊室利云二 T2217_.59.0615b22: 妙吉祥一。與二衆生樂一。是北方常喜世界歡喜藏
T2217_.59.0615b25: 利一或翻爲二敬首一或云二傳首一或又云二濡首一又 T2217_.59.0615b26: 云二妙徳一又云二妙吉祥一。○又梵語喚レ頭爲二室 T2217_.59.0615b27: 利一。吉祥徳等亦爲二室利一。故致二翻譯不同一也
T2217_.59.0615c07: 也 T2217_.59.0615c08: 言以大慈悲力等者。又來由也。演妙法音者 T2217_.59.0615c09: 釋二妙音義一也。義釋云。此菩薩通 ![]() T2217_.59.0615c10: 般若一唯是佛佛自證不レ可レ與レ人。是故以二嬰
T2217_.59.0615c15: 若以無分別法等者。或云。文殊妙惠説法上
T2217_.59.0615c18: 理一。喩中擧二所顯日一示二披雲風一也。問。今無分 T2217_.59.0615c19: 別法者定惠中何耶。答。既云二滅諸戲論一。可二
T2217_.59.0615c25: 不レ爾故。又義。定惠名從二増勝一實通二止觀一。故 T2217_.59.0615c26: 定亦斷惑何失。故法藏釋云。隨レ相而論止 T2217_.59.0615c27: 名二定觀名レ惠。就レ實而言定通二止觀一惠亦如
T2217_.59.0616a02: 義擧二前妙惠功一不レ釋二今三昧一歟。第二義與二 T2217_.59.0616a03: 復次釋一何異乎。第三義似二定惠雜亂一矣。後 T2217_.59.0616a04: 義後得智猶不レ斷。況所起大悲乎。答。智斷 T2217_.59.0616a05: 惑皆依レ定故推 ![]() T2217_.59.0616a06: 失。猶如二摩訶衍稱一矣。次義。正釋説法斷疑 T2217_.59.0616a07: 之次弟。故云下次二妙音一明 ![]() T2217_.59.0616a08: 次第。故云下次二妙惠一明 ![]() T2217_.59.0616a09: 第故。次義。定惠與二止觀一有二同異二義一何失。 T2217_.59.0616a10: 後義彼性宗後得智許二斷證一。今宗又大悲斷 T2217_.59.0616a11: 惑。何失 T2217_.59.0616a12: 如來諸有所作等者。釋二來由一也。諸有所作 T2217_.59.0616a13: 者文殊妙惠説法也。一事因縁者除蓋障斷 T2217_.59.0616a14: 惑證理也 T2217_.59.0616a15: 復次行人等者。來由別釋也。謂般若者文殊 T2217_.59.0616a16: 也。禪定者今菩薩也。斷惑功專依レ定故。或 T2217_.59.0616a17: 又正釋總爲二除蓋障釋一。復次爲二來由一歟。既 T2217_.59.0616a18: 云二如來所作一未三必損二文殊一故。然故次二妙音一 T2217_.59.0616a19: 明レ之。釋難レ遮故先義爲レ吉矣 T2217_.59.0616a20: 此四菩薩即是佛身四徳等者。鈔第二云。疏 T2217_.59.0616a21: 佛身四徳者。一行願彌淪二佛宗不斷三大
T2217_.59.0616a24: 隅菩薩歟。其故思二第二重菩薩一阿闍梨所傳 T2217_.59.0616a25: 曼*荼羅中文殊除蓋障地藏虚空藏也。又現 T2217_.59.0616a26: 圖中但有二地藏虚空藏除蓋障三菩薩一。然今 T2217_.59.0616a27: 四菩薩中二菩薩纔雖レ擬二第二重一三菩薩專 T2217_.59.0616a28: 同二八葉四行一。況復疏第十六云。又四菩薩普 T2217_.59.0616a29: 賢巽文殊坤慈氏乾觀音艮是其位也。前縁 T2217_.59.0616b01: 起列レ衆中或以二除蓋障替二觀音一或以二除一 T2217_.59.0616b02: 切惡趣一替二文殊一也。義各異。課用二一事一亦得
T2217_.59.0616b05: 列衆一非レ指二今文一乎。但大眷屬者。中臺總體 T2217_.59.0616b06: 是心王邊葉別相即心數故云二眷屬一也。故大 T2217_.59.0616b07: 師釋云。大毘盧遮那如來與二自眷屬四種法
T2217_.59.0616b16: 薩親 ![]() T2217_.59.0616b17: 眷屬一矣。但疏幷現圖壇第二重諸尊相違者 T2217_.59.0616b18: 不下擧二諸尊一盡上歟。依レ之疏第二十云。觀音文 T2217_.59.0616b19: 殊彌勒已在二八葉中一。漸出二于外一故次圓中復
T2217_.59.0616b22: 在二第二重一也。第十六文者指二具縁品一歟。具 T2217_.59.0616b23: 縁品經云。普賢慈氏尊及與二除蓋障除一切
T2217_.59.0616b26: 起一歟。又義。凡四行菩薩第二重四菩薩其體 T2217_.59.0616b27: 同故或約二四行邊一云二佛身四徳一或約二眷屬 T2217_.59.0616b28: 邊一云二第二重一也。十六卷文或以二除障替二觀 T2217_.59.0616b29: 音一者指二今品一也。或以二除惡趣一替二文殊一者 T2217_.59.0616c01: 指二具縁品一也。若倶指二具縁品者不レ可レ置二初 T2217_.59.0616c02: 或字一。二或字是顯レ指二兩品一耳。或云。觀音在二 T2217_.59.0616c03: 八葉一自性身。在二第二重受用身。在二第三重一 T2217_.59.0616c04: 變化身。餘尊又可レ爾耳。尋云。除蓋觀音同體 T2217_.59.0616c05: 異名歟。除惡文殊*亦爾乎。答。大師彌陀次
T2217_.59.0616c10: 言雖レ同體是別例如二四佛四波印雖レ同體是 T2217_.59.0616c11: 別一。又如二彌勒如意輪讃是一其體異一矣。況復 T2217_.59.0616c12: 胎藏次第二菩薩言別也。又般若寺抄云。除
T2217_.59.0616c16: 方便。文殊是大智決斷用。除蓋障是大空寂
T2217_.59.0616c19: 方普賢即大捨徳。西南方文殊則大喜徳。西 T2217_.59.0616c20: 北方觀音即大悲智。東北方慈氏則大慈智
T2217_.59.0616c23: 義同。又祕藏記中普賢虚空藏觀音虚空庫 T2217_.59.0616c24: 如レ次爲二慈悲喜捨一也。金剛界次第等又同 T2217_.59.0616c25: レ之。尋云。第一重第二重約二十三大院一方如
T2217_.59.0616c28: 方文*殊院下方虚空藏院左方除蓋障院右
T2217_.59.0617a05: 重遍知印等佛部三觀音等蓮華部四金剛手 T2217_.59.0617a06: 金剛部五二明王加二上遍知一爲二佛部一也六第 T2217_.59.0617a07: 三重釋迦等七第二重文*殊等八除蓋障九 T2217_.59.0617a08: 地藏十虚空藏。轉字品中有二十一院一。一中臺 T2217_.59.0617a09: 二遍知印三觀世音四金剛手五二明王六四 T2217_.59.0617a10: 大護七釋迦文八文殊九除蓋障十地藏十一
T2217_.59.0617a13: 菩提一。何等名二薩埵一。答曰。菩提名二諸佛道一。薩 T2217_.59.0617a14: 埵名二或衆生或大心一。是人諸佛道功徳盡欲 T2217_.59.0617a15: レ得二其心一。不レ可レ斷不レ可レ破如二金剛山一。是名二 T2217_.59.0617a16: 大心一。如二偈説一。一切諸佛法智惠及戒定能利 ![]() T2217_.59.0617a17: 益一切一。是名爲二菩提一。其心不レ可レ動能忍二成
T2217_.59.0617a20: 心不斷等者堅持不捨義也。般若寺抄云。有二 T2217_.59.0617a21: 所レ云道心一者樂 ![]()
T2217_.59.0617a24: 薩埵一。答。摩訶者大。薩埵名二衆生一或名二勇心一。 T2217_.59.0617a25: 此人心能爲二大事一不レ退不レ還大勇心故名二 T2217_.59.0617a26: 摩訶薩埵一。復次摩訶薩埵者。於二多衆生中一最 T2217_.59.0617a27: 爲二上首一。是故名爲二摩訶薩埵一。復次多衆生中 T2217_.59.0617a28: 起二大慈大悲一成 ![]() T2217_.59.0617a29: 處一故名二摩訶薩埵一。復次大人相成就故名二摩 T2217_.59.0617b01: 訶薩埵一。○復次必能説レ法破二一切衆生及己 T2217_.59.0617b02: 身大邪見大愛大我心等諸煩惱一故名爲二摩
T2217_.59.0617b06: 文智論第四第五二文也。第四中釋二菩提一故
T2217_.59.0617b11: 似レ違二論文一乎。私案。論中文異故爲下非二正復一 T2217_.59.0617b12: 之別釋上。疏中二名雖レ異目二於一體一故爲二正 T2217_.59.0617b13: 釋復次一歟。故大師釋云。又菩提薩埵亦爲二
T2217_.59.0617b16: 意識等一也。又第五文雖レ有二多釋一同二摩訶薩 T2217_.59.0617b17: 釋一。故疏爲二一種釋一歟。木幡義云。薩埵與二摩 T2217_.59.0617b18: 訶薩埵一爲二正釋復次一。但薩埵是自利義摩訶
T2217_.59.0617b21: 大邪見大愛等者。鈔第二云。疏大邪見大愛 T2217_.59.0617b22: 等者。涅槃云。一切煩惱邪見攝盡謂破 ![]() T2217_.59.0617b23: 寶一焚 ![]() T2217_.59.0617b24: 邪見稱レ大。若據二發潤生死流轉一無明愛取爲 T2217_.59.0617b25: レ大。若據二遠隨現行障一無學道我愛慢爲レ大 T2217_.59.0617b26: 餘可レ名レ輕。若煩惱當體相望則十大煩惱爲 T2217_.59.0617b27: レ重隨惑爲輕等。今此智人必能説レ法破壞故
T2217_.59.0617c02: 衆生入二佛知見一故名二大士一也。此有情者梵 T2217_.59.0617c03: 音索多是著義。猶如下世間人深著二身心一不 T2217_.59.0617c04: レ能中暫離上也。今菩提索多亦爾。此大菩提行 T2217_.59.0617c05: 乃至無レ有二一念休息放捨之心一故名二索多一 T2217_.59.0617c06: 也。又名二薩埵一。是有情義。以下於二有情之中一能 T2217_.59.0617c07: 修中無上道一荷二一切諸餘衆生一。即是衆生之中 T2217_.59.0617c08: 無上故名二大有情一也。衆生隨二所執著義一。今
T2217_.59.0617c11: 捨之義一也。薩埵是有情義者又同二今薩埵名 T2217_.59.0617c12: 衆生之釋一也。雜問答云。又薩埵者梵音正 T2217_.59.0617c13: 應レ言二索多一。○若以レ義言レ之是堅持不捨之
T2217_.59.0617c16: 不捨。言二聲明有如是法一者即八轉聲法也。謂 T2217_.59.0617c17: 前云二薩埵一直目二衆生之體一。即體聲也。今云二
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T2217_.59.0617c24: 作二當字一矣 T2217_.59.0617c25: 薩埵略有三種者。問。大師釋云。又薩埵有
T2217_.59.0617c28: 答云。問。何言二愚童等一耶。答。六道凡夫名二愚 T2217_.59.0617c29: 童一。聲聞縁覺名爲二有識一。修二佛道一人名爲二菩
T2217_.59.0618a03: 三種薩埵一。所謂愚童薩埵智薩埵金剛薩埵
T2217_.59.0618a08: 密人皆果地人故。問。金薩者何菩薩耶。答。 T2217_.59.0618a09: 或云。四大菩薩云二金薩一。簡 ![]() T2217_.59.0618a10: 皆云二金薩一歟。今云但金剛手也。問答中上 T2217_.59.0618a11: 釋二祕密主義一畢云二此菩薩名金剛薩埵一指 T2217_.59.0618a12: レ此。云二彼金剛薩埵一之故。又五祕密軌云。以三 T2217_.59.0618a13: 金剛薩埵開二其二種薩埵一修行得二此金剛乘一
T2217_.59.0618a16: 菩薩文一出二三種薩埵一故。此中愚童有識是第 T2217_.59.0618a17: 三重生身眷屬二乘世天等也。菩提薩埵四 T2217_.59.0618a18: 大菩薩等也。然第一重執金剛等疏中攝屬 T2217_.59.0618a19: 未レ明故。彼第一重金薩等即第三人也云也。 T2217_.59.0618a20: 故知今此三種薩埵三重聖衆也。但祕鍵釋 T2217_.59.0618a21: 約二顯密一判二薩埵一歟。或又彼探二彼經深祕意一 T2217_.59.0618a22: 成二四行菩薩三摩地一也。問。愚童不レ知二因果一 T2217_.59.0618a23: 六道凡夫。有識興二滅度想一定性二乘。何云二 T2217_.59.0618a24: 曼荼聖衆一乎。答。十界輪圓曼荼故六道二乘 T2217_.59.0618a25: 又海會聖衆也。問。若爾胎藏界所レ列六道等 T2217_.59.0618a26: 衆生皆可二實類一乎。若云二實類一者今此曼荼是 T2217_.59.0618a27: 從本垂迹之圓壇大悲利生之海會。是故中臺 T2217_.59.0618a28: 自性之佛漸現二三重曼荼之聖衆一八葉受用 T2217_.59.0618a29: 之尊一專成二四種法身之化用一。當レ知*胎藏諸 T2217_.59.0618b01: 尊皆以佛智所現云事。若實類凡夫見レ之可 T2217_.59.0618b02: レ成レ罪仰レ之有二何益一哉。故大師釋二*胎藏聖
T2217_.59.0618b05: 趣衆生。亦名二五逆大邪見人一。大悲曼荼羅正
T2217_.59.0618b09: 極。所謂今教意四重曼荼之聖衆皆是本有 T2217_.59.0618b10: 常住之佛體。六道四生之群類併又自性清 T2217_.59.0618b11: 淨之法身也。是以重重帝網之莊嚴無二一法 T2217_.59.0618b12: 而漏草木一。智智無邊之聖衆無二一類而捨含 T2217_.59.0618b13: 識一。若除二實類一則圓壇稱難レ成。若限二權化一 T2217_.59.0618b14: 則輪圓稱易レ闕者歟。故知約二佛智照見一者凡 T2217_.59.0618b15: 夫本等流法身。又依二密號名字一者實類性曼 T2217_.59.0618b16: 荼聖衆。若爾挫二實類一而云二權化一何失。故金 T2217_.59.0618b17: 界次第云。入我我入故本尊與レ我一體無別。
T2217_.59.0618b20: 則我等皆不レ動二自性一而成二六道四生之形一 T2217_.59.0618b21: 隨 ![]() T2217_.59.0618b22: 皆是遮那之垂迹也。挫二實類一仰二大悲本尊一 T2217_.59.0618b23: 何失。推レ本見二跡併又法身之應現也。指二凡 T2217_.59.0618b24: 夫一祈二無邊悉地一豈空。若強捨二實類一尋二權化一 T2217_.59.0618b25: 爭成二衆生即佛之觀一。偏惡二凡夫一愛二聖者一誰 T2217_.59.0618b26: 開二凡聖不二之覺一乎。大悲曼荼羅正表二此 T2217_.59.0618b27: 義一也。甚有二深意一者歟。伏惟我宗意現覺諸 T2217_.59.0618b28: 法之故貪嗔癡慢現顯二明王忿怒之姿一。直約 T2217_.59.0618b29: 諸法之故欲觸愛慢直成二菩薩慈悲之質一。五 T2217_.59.0618c01: 趣四生之鬼畜隔レ之永沈二三途之苦海一。八苦 T2217_.59.0618c02: 五衰之人天融レ之即到二五智之覺岸一。迷悟在 T2217_.59.0618c03: レ己無レ執而到蓋此謂歟。況復彼顯乘猶性惡 T2217_.59.0618c04: 通融之故馳二煩惱即煩惱之談一。此密乘豈性 T2217_.59.0618c05: 相歴然之故無二生死即生死之義一而已 T2217_.59.0618c06: 一者愚童等者。鈔第二云。愚謂愚癡。童謂嬰 T2217_.59.0618c07: 童。取未會分別也下。經云。愚童凡夫類猶如二
T2217_.59.0618c10: 六行相觀門是二乘所行故。況修行義第一 T2217_.59.0618c11: 心難レ得。二三有二五戒十善修行一故。心行邪 T2217_.59.0618c12: 道下四句初二句忍樂修行義後兩句堅持不 T2217_.59.0618c13: 捨之義也。猶如下顯二不捨義一歟 T2217_.59.0618c14: 二者有識薩埵等者。鈔第二云。疏二者有識 T2217_.59.0618c15: 者謂有レ所二識知一者也。對二前愚童一故稱二有識一
T2217_.59.0618c18: 約下求二涅槃一之邊上云二有識一歟。性者理性故。或 T2217_.59.0618c19: 二倶存故云二有識一。前後文互顯故。纔覺知等 T2217_.59.0618c20: 釋二忍樂修行義一。著保化城等釋二堅持不捨義一 T2217_.59.0618c21: 也。於如來功徳者釋下二乘不レ名二菩提薩埵一 T2217_.59.0618c22: 之由上也。問。二乘亦得二菩提一。何不レ名二菩提薩 T2217_.59.0618c23: 埵一乎。答。安然釋云。三乘皆名二菩提一而二
T2217_.59.0618c26: 復次三種道皆是菩提。一者佛道二者聲聞 T2217_.59.0618c27: 道三者辟支佛道。辟支佛道聲聞道雖レ得二菩 T2217_.59.0618c28: 提一而不三稱爲二菩提一。佛功徳中菩提稱爲二菩
T2217_.59.0619a02: レ彼乎。恐安公釋違二智論文一歟 T2217_.59.0619a03: 出過一切臆度戲論等者。鈔第二云。一切之 T2217_.59.0619a04: 言攝 ![]() T2217_.59.0619a05: 界一或同二色無色界一乃至謂二非想處即是涅 T2217_.59.0619a06: 槃一○又説一切有道人言。神人一切法門中 T2217_.59.0619a07: 求不可得。如二龜毛兔角常無一。而陰界入實有二 T2217_.59.0619a08: 自性一。以二如レ是等戲論法一故。蓋由レ不レ識二其 T2217_.59.0619a09: 心一。今此菩提出 ![]() T2217_.59.0619a10: 一向純淨即是衆生本心。了 ![]()
T2217_.59.0619a16: 者是一時義。法王啓レ運之日大衆嘉會之時
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T2217_.59.0619b02: レ可レ云二他受用一也。所 ![]() T2217_.59.0619b03: 菩薩一畢結二此等大衆爲聽法故一而云二次明群 T2217_.59.0619b04: 機嘉會一。應レ知指二上金剛菩薩一云二群機一。理實 T2217_.59.0619b05: 雖二三世常恒説一爲二未來流通一准二如常一示二此 T2217_.59.0619b06: 相一也 T2217_.59.0619b07: 若十佛刹等者。若不定義擧レ伴顯レ主也。經 T2217_.59.0619b08: 中大日幷執金剛等各住二自證三昧句一説二眞 T2217_.59.0619b09: 言一故。即眞言藏品等説是也。若不レ爾者何 T2217_.59.0619b10: 在二次明群機嘉會之時所同聞法之文下一明二 T2217_.59.0619b11: 此義一矣。故知指二正説時一也。故疏第六云。若 T2217_.59.0619b12: 現二世天身一則説二彼天三昧道一。若現二聲聞身一 T2217_.59.0619b13: 則説二聲聞三昧道○當レ知此中偈頌如レ是無
T2217_.59.0619b16: 中佛説何法等一耳。或云。今此文重釋下上大 T2217_.59.0619b17: 衆各爲二聽法一以二三密一而供 ![]() T2217_.59.0619b18: レ爾者何不レ擧二大日一。如レ此儀式皆今經説時 T2217_.59.0619b19: 分故云二次明等一也。今謂。時分義縱雖二廣通一 T2217_.59.0619b20: 所同聞法但取二正説一也。上既云二然此經流布 T2217_.59.0619b21: 等一下文云二爾時住於佛日而演説法一。此乃望二 T2217_.59.0619b22: 於流通結集一而指二正説時一云二各各廣演則無 T2217_.59.0619b23: 限量等一也。當レ知今説時永異二如常八箇年等 T2217_.59.0619b24: 説時一。時分説法無二邊際限量一故。結集者總 T2217_.59.0619b25: 云二住於佛日等一也。然字是結前義結 ![]() T2217_.59.0619b26: 法一也 T2217_.59.0619b27: 爾時住於佛日等者。或云。凡有二三種日一。一世
T2217_.59.0619c01: 越三時如來之日文一也。私云。此日有二二種一。 T2217_.59.0619c02: 一實相之日。此中有二能越所越。此即釋二經越 T2217_.59.0619c03: 三時之文一也。此日是本地身自證之日也。謂 T2217_.59.0619c04: 云二圓明常住一又云二實相之日一此意矣。二然 T2217_.59.0619c05: 以下如來之日。以二佛神力一逗二衆機一延促自 T2217_.59.0619c06: 在。釋二經如來之日句一也。此即住二加持一。説二今 T2217_.59.0619c07: 經一之時也。三平等句是所説法也。加持故三 T2217_.59.0619c08: 字若約二能加持一則大日如來也。若據二所加 T2217_.59.0619c09: 持一時法二種也。大疏抄云。意離二三際始終一
T2217_.59.0619c12: 時一也。延促自在又非二世間日一故。彼長短定 T2217_.59.0619c13: 故。此延促自在故。故知經中越字含二二義一 T2217_.59.0619c14: 也。能越中擧二自證一爲二加持來由一也。若無二自 T2217_.59.0619c15: 證一則加持何故起矣。例如下上釋二集會一擧二内 T2217_.59.0619c16: 證一而爲中加持起因上矣。問。如來日是於二加持 T2217_.59.0619c17: 世界而逗二實行一應二加持日一。故或云二令瑜伽 T2217_.59.0619c18: 行者一或云二咸適衆機一此意也。依レ之疏第六 T2217_.59.0619c19: 云。然諸行人若深入二瑜伽境界三昧一時自當下 T2217_.59.0619c20: 了了聽聞如二正説時一無 ![]()
T2217_.59.0619c23: 來流通一假現二此相一故云レ爾矣。但第六卷釋 T2217_.59.0619c24: 者。加持日有二二種一。謂今經説會自性加持身 T2217_.59.0619c25: 説時云二正説時一是也。行者聽聞説時他受加 T2217_.59.0619c26: 持身行相。故異也。或又此云二佛日一云二如來 T2217_.59.0619c27: 日一彼云二加持日一故其意別耳。又寶淨院僧正 T2217_.59.0619c28: 解二第六文一云。於二此文一可レ有二二義一。爲二自受 T2217_.59.0619c29: 法樂説一爲二他受法樂説一。若瑜伽行人入二三 T2217_.59.0620a01: 昧時了了聽聞者隨他義。如正説時者隨自
T2217_.59.0620a05: 問一耶。但智證大師指歸云。總十方三世修 T2217_.59.0620a06: 多羅同顯二三句一本無二異轍一。明知在二一切經
T2217_.59.0620a10: 故十地論云。以二初七日一定不二説法一。思惟行
T2217_.59.0620a14: 隔聞故云二思惟行故一。是故住二化他加持身一
T2217_.59.0620a17: 故更赴二鹿苑一而説中小乘法門上。華嚴經云。我
T2217_.59.0620a20: 促自在故云二佛日一也。例如二彼華嚴第二七日 T2217_.59.0620a21: 念劫圓融故九世相入一耳。重意云。後夜成道 T2217_.59.0620a22: 説二今經一者。後夜丑寅不二時也。即示二生佛 T2217_.59.0620a23: 不二義一。此時是昨今不二時故。成道又即身 T2217_.59.0620a24: 成佛故。今經又即事而眞故。謂下在二不二時一 T2217_.59.0620a25: 唱二不二覺一説中不二教上也。時人教相應矣。故
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![]() ![]() T2217_.59.0620b02: 其時一又不レ遮二恒説一。延促無礙故。念劫圓融 T2217_.59.0620b03: 故。彼華嚴猶雖二第二七日説一許二恒説華嚴一。 T2217_.59.0620b04: 況祕宗説時乎 T2217_.59.0620b05: 延促自在等者。維摩經云。或有三衆生樂二久住 ![]() T2217_.59.0620b06: 世而可レ度者菩薩即演二七日一以爲二一劫一令三 T2217_.59.0620b07: 彼衆生謂二之一劫一或有三衆生不レ樂二久住一而 T2217_.59.0620b08: 可レ度者菩薩即促二一劫一以爲二七日一令三彼衆
T2217_.59.0620b13: 分。一日一夜有二三十時一。春秋分時十五時屬 T2217_.59.0620b14: レ晝十五時屬レ夜。餘時増減。五月晝十八時夜 T2217_.59.0620b15: 十二時。十一月翻レ此。言十五時屬レ晝三分中
T2217_.59.0620b18: 時等。又第四云。西方暦法晝夜各有二三十時一
T2217_.59.0620b21: 那量一。臘縛此六十。此三十須臾。此三十晝 T2217_.59.0620b22: 夜○今案倶舍須臾西域牟呼栗多彼此量同 T2217_.59.0620b23: 也。以二此牟呼栗多五箇一經二於日夜一。合二六 T2217_.59.0620b24: 時一即成二五六三十一也。若日夜各有二三十時一 T2217_.59.0620b25: 者。日夜三時各各具レ二合十二時。此日之六 T2217_.59.0620b26: 時各加二五牟呼栗多一即五六三十也。夜亦如 T2217_.59.0620b27: レ是。故言三日夜各有二三十時一。又案レ之初中後 T2217_.59.0620b28: 三分各通二於晝夜一合成二六時一。此六時各各具 T2217_.59.0620b29: レ十故歴二日夜一即成二六十一。各計至二於三十一 T2217_.59.0620c01: 也。各字之勢可三通冠二三十字一。第四卷云。日 T2217_.59.0620c02: 夜各有二三十時一。故又初中後時各各可下有二 T2217_.59.0620c03: 二分一合成中六時上。六時各五成二五六三十一也。
T2217_.59.0620c07: 極短一故有二十八十二時一也。中間増減可レ知。 T2217_.59.0620c08: 具如二倶舍頌疏十一一也。故知日行二此州一雖三 T2217_.59.0620c09: 晝夜時有二等不等一。隨在二何位一晝夜合則有二 T2217_.59.0620c10: 三十時一也。初中後三分是日夜各以二二時一可 T2217_.59.0620c11: レ爲二一分一歟。此釋違下下文云二晝夜各有三十 T2217_.59.0620c12: 時一之文上也。後抄意存二二義一。初意日夜各有二 T2217_.59.0620c13: 初中後分一合有二六時一。此一時各經二五箇牟呼 T2217_.59.0620c14: 栗多一成二五六三十一也。此約二晝夜停等時一歟。 T2217_.59.0620c15: 後義晝夜各有二三十時一也。此中又有二二意一。 T2217_.59.0620c16: 初義日夜三時初中後各具レ二合十二時。一 T2217_.59.0620c17: 時間經二五箇一也。後義初中後三分各通二晝 T2217_.59.0620c18: 夜一合六時。此一時間經二十箇一也。此意前二 T2217_.59.0620c19: 時合爲二一時一故六時十二時雖レ異其意無 T2217_.59.0620c20: レ違。後兩解意以二今文一同二第四釋一。然日夜各 T2217_.59.0620c21: 有三十時説違二倶舍西域等諸師釋一。此甚難 T2217_.59.0620c22: レ解。今文各字被二初中後一不レ及二三十時一歟。言 T2217_.59.0620c23: 日夜各有二初中後分一。計二牟呼栗多一合至二三
T2217_.59.0620c26: 時一讀レ之。三十時者非二牟呼栗多一歟。又嘉祥 T2217_.59.0620c27: 法華統略云。時量短長有二十二節一。極短名二刹 T2217_.59.0620c28: 那一翻爲二一念一。百二十念爲二一瞬一。六十瞬爲二 T2217_.59.0620c29: 一息一。三十息爲二一須臾一。三十須臾爲二一日
T2217_.59.0621a03: 息者彼臘縛也。當レ知今晝夜各有三十時准二 T2217_.59.0621a04: 彼等説二一時分經二二箇半牟呼栗多一歟 T2217_.59.0621a05: 言如來種種三業等者。雜問答云。身密印語 T2217_.59.0621a06: 眞言心妙觀平等相應至二大日尊遍一切處 T2217_.59.0621a07: 三平等究竟實際一。若三中一闕即不レ能レ至二平 T2217_.59.0621a08: 等*之處一。如三車一輪闕都無二所到一。是即三平
T2217_.59.0621a11: 一實理者阿字本不生理也 T2217_.59.0621a12: 身等於語等者。又應レ云二心等於語等一。亦可 T2217_.59.0621a13: レ云二心等於身等一。順逆無礙横竪渉入故今擧二
T2217_.59.0621a17: 無下以二意密一歸中身語上。以二一心一爲レ本故。密宗 T2217_.59.0621a18: 不レ然意密亦歸二身語一。六大爲レ本故。故淺深 T2217_.59.0621a19: 大異矣。問。三密平等宜レ然。今自他平等與二 T2217_.59.0621a20: 華嚴三無差別一有二淺深一耶。答。實範上人云。 T2217_.59.0621a21: 此三平等自法界故彼無差別由二理融一故是
T2217_.59.0621a26: 句一。即進行義也。今行者踐二先佛道跡一而修行 T2217_.59.0621a27: 故云二道迹一也。故釋論第七云。三世一切菩薩 T2217_.59.0621a28: 衆如レ是如レ是如如隨レ踐順行應レ轉。如二其次
T2217_.59.0621b02: 義也。謂大日尊三平等究竟實際位也。此 T2217_.59.0621b03: 位究竟處故云二所住處一也。句是究竟義故言
T2217_.59.0621b11: 云。三密法門者能通門歟爲當内證法歟。或
![]() ![]() T2217_.59.0621b15: 身三業一入二本尊三密一時自身三業能入門本 T2217_.59.0621b16: 尊三密所入境也。又以二本尊三密一入二行者三 T2217_.59.0621b17: 業一翻レ之可レ知。故知門即法法即門是一體不
T2217_.59.0621b21: 無二能所一故云二所入門一也 T2217_.59.0621b22: 謂以身平等之密印等者。疏第十七云。自眞 T2217_.59.0621b23: 實謂自持二眞言手印一想二於本尊一以二專念一故 T2217_.59.0621b24: 能見二本尊一。本尊者即是眞實之理。非三但見二 T2217_.59.0621b25: 本尊一而已又如レ實觀二我之身一。即同二本尊一故 T2217_.59.0621b26: 名二眞實一也。此有二三平等之方便一。身即印也。 T2217_.59.0621b27: 語即眞言也。心即本尊也。此三事觀二其眞實一 T2217_.59.0621b28: 究竟皆等。我此三平等與二一切如來三平等一 T2217_.59.0621b29: 無レ異。是故眞實也。行者修行時佛海大會決 T2217_.59.0621c01: 定信得レ入。若有二疑慮一則眞言之行終不レ能
T2217_.59.0621c04: 能動 ![]() T2217_.59.0621c05: 流出而入中其口上。猶如下華鬘無 ![]() T2217_.59.0621c06: 如レ是佛之功徳一自滿二其身一亦不二從レ身更流
T2217_.59.0621c09: 他受用身也。毘盧遮那遍一切身者自受用
T2217_.59.0621c12: 加持身一。若見二加持身一即見二本地身一。若見二本
T2217_.59.0621c15: 身者智法身即識大也。遍一切身者理法身 T2217_.59.0621c16: 即五大也。是本尊六大也。平等智身者行者 T2217_.59.0621c17: 五蘊也。智者四蘊。身者色蘊也。所謂行者四 T2217_.59.0621c18: 蘊是本尊識大開レ之本尊五大亦行者色蘊開 T2217_.59.0621c19: レ之。合レ二准レ之。識大四蘊倶五智之徳。五大 T2217_.59.0621c20: 色蘊同五輪之體也。本尊六大加 ![]() ![]() T2217_.59.0621c21: 者五蘊一故云二加持一云レ遍也。行者五蘊本尊 T2217_.59.0621c22: 六大平等一味故云二平等一也。斯則無二能所一 T2217_.59.0621c23: 而能所也。不到而到即身成佛之理。思レ之。故 T2217_.59.0621c24: 當卷下釋云。一切衆生色心實相常是毘盧
![]() T2217_.59.0621c27: 云二不行不到一。然行二不生一而到二不生際一故云二 T2217_.59.0621c28: 而行而到一也。又義。今教明二無盡莊嚴本具一 T2217_.59.0621c29: 故不行不到。簡二因海*之行果一之言也。而行 T2217_.59.0622a01: 而到顯二性海行果一之文也 T2217_.59.0622a02: 一切衆生皆入其中者自心即菩提故更無二 T2217_.59.0622a03: 能所入一然如實知自心故云二皆入其中一也」 T2217_.59.0622a04: 時彼菩薩普賢等者。開題意已上通序自 T2217_.59.0622a05: 下別序也。二教論意已上自性身説法自下
T2217_.59.0622a08: 性身説法一也。時彼已下三節文明二現瑞奇特 T2217_.59.0622a09: 事一故云二別序一。又此瑞相示二加持世界事一故 T2217_.59.0622a10: 爲二三身説法文一也。故無レ違耳。又一義云。毘 T2217_.59.0622a11: 盧遮那如來奮迅示現等文含二總別二意一。所 T2217_.59.0622a12: 謂毘盧遮舍那如來者自性身。即指二上薄伽 T2217_.59.0622a13: 梵一。即今經教主也。時彼菩薩祕密主又指二 T2217_.59.0622a14: 前自性土同聞一也。示現無盡莊嚴藏是正加 T2217_.59.0622a15: 持世界事也。今此無盡藏通二三身一是總也。
T2217_.59.0622a18: 別句義一也。普賢祕密主等者。所現他受用土 T2217_.59.0622a19: 同聞解脱門所現善知識也。又轉釋佛莊嚴 T2217_.59.0622a20: 藏等文更釋二上總中變化身一也。又廣前相等 T2217_.59.0622a21: 等流身。又准知矣。大師且依二別説意一故配二三 T2217_.59.0622a22: 身一也。又所謂初發心已下得益文合二總別意一。 T2217_.59.0622a23: 大師此得益爲レ欲レ顯レ通二三身一故。等流文除 T2217_.59.0622a24: レ之。疏家屬二等流身一爲レ示二此文別義一也。故知 T2217_.59.0622a25: 疏家宗家影略總別互顯也。應レ知兩師釋文 T2217_.59.0622a26: 雖レ似レ異義旨終無レ違耳。問。何以故二種釋 T2217_.59.0622a27: 知二總別義一乎。答。初釋感動大衆之言一不レ局二 T2217_.59.0622a28: 受用一。悉現境界之文廣通二三身一。況法華序分 T2217_.59.0622a29: 等例廣可レ盡二奇瑞一故。況復大師金剛般若開 T2217_.59.0622b01: 題云。所謂萬徳者曼荼羅無盡莊嚴藏也○
T2217_.59.0622b04: 復次釋先釋二無盡藏一爲二今經瑞一畢置二所謂 T2217_.59.0622b05: 言一釋二無盡藏義一而引レ經釋成時云二一一皆現 T2217_.59.0622b06: 佛加持身一。既云二佛加持身一。是受用身如來也。 T2217_.59.0622b07: 報身亦雖二佛身一次下文別明故。又至二等流文一 T2217_.59.0622b08: 云二非但佛身等一。非レ指二今佛加持身等一乎。故 T2217_.59.0622b09: 知總別義分別歟。又義。經文但別説也。大師 T2217_.59.0622b10: 注二受用身一故。但疏初釋總牒二三身説文一通 T2217_.59.0622b11: 釋三三身爲二今經瑞一也。復次釋別 ![]() T2217_.59.0622b12: 故云二總別一歟。或又兩釋倶總釋二三身及得益 T2217_.59.0622b13: 是奇瑞義一也。所謂已下文是別説也。初中正 T2217_.59.0622b14: 釋約二大衆感動一復次約二實行引入一也。問。前 T2217_.59.0622b15: 四菩薩十九金剛皆悉爲二上首一。今何局二普賢 T2217_.59.0622b16: 密主一乎。答。私云。上自性會眷屬今加持土伴 T2217_.59.0622b17: 類故主伴倶有レ異歟。或又此菩薩密主雖レ指二 T2217_.59.0622b18: 自性土眷屬一且爲二顯二主伴重重一作二如レ此説一。 T2217_.59.0622b19: 例如下法華地涌菩薩上説二一一菩薩唱導之
T2217_.59.0622b24: 身一。何菩薩執金剛云二他受用一乎。五祕經文 T2217_.59.0622b25: 異二今意一歟。謂大日自受用出二薩埵化他一故。 T2217_.59.0622b26: 云レ爾開二智拳印一作二鈴杵印一。可レ思レ之。又相承 T2217_.59.0622b27: 義云。大普賢金剛薩埵者即他受用身如來 T2217_.59.0622b28: 也。自性身化他之姿也。非二十六隨一金薩一 T2217_.59.0622b29: 也。問。大師意今受用身通二自他一歟。答。私云。 T2217_.59.0622c01: 若依下四身同爲二密教教主一義上則可レ通二自他一。 T2217_.59.0622c02: 是即聖位經中法佛示二四重圓壇一矣。又大日 T2217_.59.0622c03: 三身釋迦三身中顯二大日三身一也。大師金 T2217_.59.0622c04: 剛界業義中以二四身一配二四曼一。時受用有二自
T2217_.59.0622c07: 意上則可レ局二他受用一也。所謂自受用是上文 T2217_.59.0622c08: 如來加持故。疏云。次云二如來一是佛加持身。
T2217_.59.0622c11: 釋二清淨句文一云。頓覺成佛神通乘也。不レ同二
T2217_.59.0622c14: 有二二意一也。一謂顯二此三密無盡受用等身是 T2217_.59.0622c15: 化他加持世界事一。故引二序品一類レ之。二謂示二 T2217_.59.0622c16: 自性土四重圓壇一。故引二涌出品一比レ之。斯則 T2217_.59.0622c17: 不二改二自性一而加持故於二一文一示二二義一歟。或 T2217_.59.0622c18: 引二宗祕論靈山佛常住號曰金剛界之文一。本 T2217_.59.0622c19: 門爲二金界一迹門爲二胎藏一而疑二今涌出品例一 T2217_.59.0622c20: 甚以不可。疏主既以二今經一同二本門一。故疏第 T2217_.59.0622c21: 七云。壽量品云。常在靈鷲山○即此宗瑜
T2217_.59.0622c24: 金剛界中一。此文明鏡矣。何云二兩部中金剛界一 T2217_.59.0622c25: 乎。問。今此加持身土令レ現二自性會中一歟。又 T2217_.59.0622c26: 令レ見二加持世界一歟。答。若依二序品意一令レ見二 T2217_.59.0622c27: 加持世界一猶如レ見二放光所照國土一也。故下
T2217_.59.0623a01: 塵數菩薩靈山涌出一矣 T2217_.59.0623a02: 復次普賢等者。此復次釋 ![]() T2217_.59.0623a03: 歟。例如下釋論中云二復次如來在世一文上也。或 T2217_.59.0623a04: 約二總別一爲二正釋復次一如二先辯一矣。或又上約二 T2217_.59.0623a05: 隨自一下約二隨他一歟。故寶淨院僧正抄云。法 T2217_.59.0623a06: 身説二内證一有二隨自隨他二説一。隨自意説之邊 T2217_.59.0623a07: 唯有二自性所成眷屬一。隨他意説之邊專有二實 T2217_.59.0623a08: 行當機之人一。隨自説無二當機一之支疏第一云。
T2217_.59.0623a11: 意也。隨他説有二當機一之證疏一云。然此諸解
T2217_.59.0623a14: 信一。倶是自受法樂義也。問。隨自自性身隨他 T2217_.59.0623a15: 餘三身耶。答。或云。爾也於二自性身無二加持 T2217_.59.0623a16: 受用義一故。木幡義云。四身倶具二自利利他二 T2217_.59.0623a17: 義一。四身本有歴然各不レ改二自性一而住二神力 T2217_.59.0623a18: 加持一。益二實行人一云二隨他説一也。三身既通二二 T2217_.59.0623a19: 利一。自性何廢二化他一耶。自性曾座既在二餘三 T2217_.59.0623a20: 身一。加持世界何不レ見二自性一*耶。但疏文幷大 T2217_.59.0623a21: 師釋中受用已下云二加持身一者約二増勝一也。 T2217_.59.0623a22: 又大師釋云。四種法身具二竪横二義一。横則自
T2217_.59.0623a25: 爲レ令二他受 ![]() T2217_.59.0623a26: 如レ前。若重述者非三但照レ機授レ藥為二利他本一。 T2217_.59.0623a27: 聖位經云。汝等將來於無量世界等。此即性 T2217_.59.0623a28: 身爲レ他説也。又有二對機説法之義一。如三別卷
T2217_.59.0623b06: 於二自他受用一有二横竪二義一。所謂四種法身皆 T2217_.59.0623b07: 有二自利利他二義一。自利邊四身倶云二自性一。又 T2217_.59.0623b08: 云二自受用一。化他邊四身同云二他受用一。又云二 T2217_.59.0623b09: 加持一。然非二竪中自他受用一。是横自證化他故。 T2217_.59.0623b10: 若自性身無二化他者普門機依レ何證悟。然疏 T2217_.59.0623b11: 普門一門二機分論心王心數兩根別矣。私 T2217_.59.0623b12: 云。自性會座無二實類一。何有二利他義一乎。故上 T2217_.59.0623b13: 文釋二一切集會一云。由三此衆徳到二於實際一故
T2217_.59.0623b18: 重所示類形皆大日擧體無二勝劣異一。何分二 T2217_.59.0623b19: 教主同聞別一。然約二竪差別門一則分二能所主 T2217_.59.0623b20: 伴一。且約二此義邊一指二自受法樂説一云二竪則利 T2217_.59.0623b21: 他一非レ益二實類一也。又僧正抄中釋三隨自四身
T2217_.59.0623b24: レ別。又四身各住二自證三昧一故云レ通自性身 T2217_.59.0623b25: 獨説二一切一云レ別歟 T2217_.59.0623b26: 然此諸解脱門所現等者。雜問答云。此内證 T2217_.59.0623b27: 會中諸智眷屬蒙二如來加持力一普爲二法界善 T2217_.59.0623b28: 知識身一隨二應度人一各示二三昧法門一依レ此修 T2217_.59.0623b29: 耳。其善知識者經中所レ列上首金剛手等。此 T2217_.59.0623c01: 金剛手等菩薩即大日如來内證功徳無量智 T2217_.59.0623c02: 印。各現二此菩薩身一引 ![]() T2217_.59.0623c03: 一三昧一而修行者即從二此一門一直至二如來所
![]() T2217_.59.0623c06: 自性會中無二正被教之實人一故。故問答上文 T2217_.59.0623c07: 云。而若有二衆生一遇二此教一慇懃修習如レ説修
![]() ![]() T2217_.59.0623c10: 見。非三今實行居二會座一則前後文不二符順一耶。 T2217_.59.0623c11: 答。凡自性土説法遠鑒二當來衆生一且作二能所 T2217_.59.0623c12: 主伴之儀一各説二自受法樂之法一。斯則實人雖 T2217_.59.0623c13: レ無レ座爲二未來一作二如レ此説一也。故今經下文 T2217_.59.0623c14: 云。於二當來世時一劣惠諸衆生爲レ度二彼等一故
T2217_.59.0623c17: 先奮迅示現等者。祕密曼荼羅品云。以二如來 T2217_.59.0623c18: 奮迅平等莊嚴三昧一以レ現二法界無盡莊嚴一故
T2217_.59.0623c21: 密勝故云二本尊一歟。故祕藏記云。我本來自性 T2217_.59.0623c22: 清淨心於二世間出世間一最尊最上故曰二本尊一
T2217_.59.0623c25: 住心品故。或語爲二本尊一。住心論云。於二眞如一
T2217_.59.0623c28: 尊一也。佛云二一切智一故。故疏云。所謂衆生自
T2217_.59.0624a02: レ之。是録外經歟。或未度經歟。或云勘二開元
T2217_.59.0624a05: 惠下安二也字一。文云。無盡莊嚴如來祕密惠也。
T2217_.59.0624a11: 智論第十云。佛雖レ入二深禪定一不下爲二世事一所 ![]() T2217_.59.0624a12: 動。今以二大慈悲心一憐 ![]() T2217_.59.0624a13: レ疑○密迹金剛經中佛有二三密一。身密語密意 T2217_.59.0624a14: 密。一切諸天人皆不レ解不レ知○有人見佛 T2217_.59.0624a15: 身一一丈六尺。或見一里十里百千萬億乃至 T2217_.59.0624a16: 無邊無量遍二虚空中一。如レ是等名二身密一。語密 T2217_.59.0624a17: 者有レ人聞二佛聲一一里。有レ聞十里百千萬億 T2217_.59.0624a18: 無數無量遍二虚空中一○是名二語密一。是時目連 T2217_.59.0624a19: 心念。欲レ知二佛聲近遠一。即時以二己神足力一去二 T2217_.59.0624a20: 無量千萬億佛世界一而息。聞二佛音聲一如レ近 T2217_.59.0624a21: 不レ異○諸佛要集經中○文殊尸利到二諸佛 T2217_.59.0624a22: 集處一。有二一女人一近二彼佛一坐入二三昧一○文 T2217_.59.0624a23: 殊尸利即彈指覺レ之而不レ可レ覺。以二大聲一喚 T2217_.59.0624a24: 亦不レ可レ覺。投レ手牽亦不レ可レ覺。又以二神足一 T2217_.59.0624a25: 動二三千大千世界一猶亦不レ覺○有一菩薩一 T2217_.59.0624a26: 名二棄諸蓋一○即時彈指此女從二三昧一起。文 T2217_.59.0624a27: 殊尸利白レ佛。以二何因縁一我動一三千大千世 T2217_.59.0624a28: 界一不レ能レ令二此女起棄諸蓋一彈指便從二三 T2217_.59.0624a29: 昧一起。佛告二文殊尸利一。汝因二此女人一初發二阿 T2217_.59.0624b01: 耨多羅三藐三菩提意一。是女人因二棄諸蓋菩 T2217_.59.0624b02: 薩一初發二阿耨多羅三藐三菩提意一。以レ是故汝
T2217_.59.0624b05: 障故。若爾但云二經云一爲レ勝也。如來祕密者 T2217_.59.0624b06: 結成句也。意三密無盡藏是如來祕密智力
T2217_.59.0624b10: 經施設一也。然論所引兩經也。又疏除蓋障命二 T2217_.59.0624b11: 目連一令レ尋。論目連自尋レ之。又疏除蓋障不 T2217_.59.0624b12: レ令レ出二天女定一。論*棄諸蓋令二天女起一。有二此 T2217_.59.0624b13: 等相違一。何云二彼經一耶。又設雖二彼經譯者異 T2217_.59.0624b14: レ名何失。問。今經證二何義一耶。答。或云。以二如 T2217_.59.0624b15: 來身一證二受用變化二身一以二除疑天女一證二等 T2217_.59.0624b16: 流身一歟。或又以二釋迦及天女一類 ![]() T2217_.59.0624b17: 盡藏義一歟。私云。二義倶非レ理。以二今經一證二上 T2217_.59.0624b18: 三密無盡義一故。所謂以二釋迦佛身及音聲無 T2217_.59.0624b19: 邊際一證二身語無盡一以二天女三昧一證二心無盡一 T2217_.59.0624b20: 也。故雜問答引二今經一畢云。問。身口二業遍 T2217_.59.0624b21: 空之義。是即爾也。意業遍何。答。除疑天女心
![]() T2217_.59.0624b26: 所遣目連不レ測。故能遣除蓋又同不レ測也。故 T2217_.59.0624b27: 云二及以目連不能測故一也。例如二遣使殺無表 T2217_.59.0624b28: 歸二本主一矣。然猶有レ疑故除蓋障自往觀察。 T2217_.59.0624b29: 故云二即自往等一也。又義。以レ字貫二目連一讀 T2217_.59.0624c01: レ之。除蓋障以二目連一而不測故則自往觀察
T2217_.59.0624c04: 歟。上文無二彼目連還歸之説一故 T2217_.59.0624c05: 我未發心時等者。般若寺抄云。意佛身者是 T2217_.59.0624c06: 智身也。除疑天女者理身也。是明二從レ理發 ![]() T2217_.59.0624c07: 智故云二我未發心時是天女住此定一。云レ女 T2217_.59.0624c08: 者是定故。理智不二。所以疏。方見二除疑天女一
T2217_.59.0624c11: レ女倶定表示歟。修惠斷惑故以レ定云二除疑一 T2217_.59.0624c12: 歟。問。准二要集經説一此天女因二*棄諸蓋一發 T2217_.59.0624c13: 心。然除蓋障既不レ測二如來身語一。若爾何云二 T2217_.59.0624c14: 我未發心時等一耶。答。論疏所レ引經説大異故 T2217_.59.0624c15: 何必責。何況文殊釋尊九代祖師也。然彼經
T2217_.59.0624c18: 故歟。又除蓋障*棄諸蓋別菩薩歟 T2217_.59.0624c19: 如是毘盧遮那等者。上既引レ經證二三密無盡 T2217_.59.0624c20: 義一故自下重釋 ![]() T2217_.59.0624c21: 所謂莊嚴者一至二無空隙處一釋二無盡莊嚴之 T2217_.59.0624c22: 義一。又如下釋二藏義一也。但今經文擧二莊嚴二 T2217_.59.0624c23: 字一是莊嚴之藏故歟。例如三起信論因縁段牒二 T2217_.59.0624c24: 生滅因縁一矣 T2217_.59.0624c25: 復次此諸大衆等者。此復自性會衆歟。前復 T2217_.59.0624c26: 次普賢祕密主等於二如レ是境界一久已通達
T2217_.59.0625a01: 徳倍増耳。如行者下因便明三未來行者見二曼 T2217_.59.0625a02: 荼羅境界一也。或又此諸大衆等者明三加持世 T2217_.59.0625a03: 界同聞感 ![]() T2217_.59.0625a04: 下明二加持世界當機實行人一歟。前約二自性 T2217_.59.0625a05: 會一此依二受用等一故兩釋大異矣 T2217_.59.0625a06: 如胡麻中油遍滿法界等者。智證大師疏抄 T2217_.59.0625a07: 云。胡麻 T2217_.59.0625a08: 側 ![]()
T2217_.59.0625a11: 遍二胡麻中一諸根相好遍 ![]()
T2217_.59.0625a14: 佛頂軌云。即復觀二虚空中無數諸佛一猶如三大
T2217_.59.0625a17: 如行者内修般舟三昧者。天台止觀第二云。 T2217_.59.0625a18: 常行三昧者此法出二般舟三昧經一。翻名二佛立一。 T2217_.59.0625a19: 佛立三義。一佛威力二三昧力三行者功徳 T2217_.59.0625a20: 力。能於二定中一見二十方現在諸佛其前立一如二 T2217_.59.0625a21: 明眼人暗夜觀 ![]()
T2217_.59.0625a25: 時逮 ![]() T2217_.59.0625a26: 然此境界等者。中論云。諸法不二自生一亦非二
T2217_.59.0625a29: 法佛莊嚴雖レ似異四不生義全同。故引證矣。 T2217_.59.0625b01: 於二此四不生一有二多重一故五教章指事云。四 T2217_.59.0625b02: 不生義有二三重一。一約レ破二外道一。一諸法不下從二 T2217_.59.0625b03: 冥體自性一生上故云二不自生一。二不下從二梵天自 T2217_.59.0625b04: 在等一生上故云二不他生一。三非二微塵大種和合 T2217_.59.0625b05: 生一故云二不共生一。四亦非二無レ因自然而起一故 T2217_.59.0625b06: 云二不無因生一。二約レ破二二乘一。一諸法不下定從二 T2217_.59.0625b07: 自同類因一生上故。二不下定從二彼異熟因一生上故。 T2217_.59.0625b08: 三不下從二倶有因一生上故。四小乘中許二無明支 T2217_.59.0625b09: 前不正思惟託レ虚而起一似二無因一今不レ爾故 T2217_.59.0625b10: 離二無因一。三約レ法顯レ空。一果不二自起一名二不自 T2217_.59.0625b11: 生一。二自既不レ立對レ誰辨レ他。又他只各自皆 T2217_.59.0625b12: 不レ成レ自云何他生。故云二不他生一。三自他因果 T2217_.59.0625b13: 既不レ成故云二不共生一。四離二因縁一外無二別異
T2217_.59.0625b17: 文云二諸佛大祕密外道不能識一者。今又以二四 T2217_.59.0625b18: 不生觀一遣二内外外道見一歟。或依三下文云二當 T2217_.59.0625b19: 知眞言果悉離於因果一者。顯教一乘因果猶 T2217_.59.0625b20: 破レ之。因分妄假權方便因果而非二性徳輪圓 T2217_.59.0625b21: 本有因果一故 T2217_.59.0625b22: 何以故内因外縁等者。是則離二九種住心妄 T2217_.59.0625b23: 假因縁一祕密莊嚴眞實因縁也。故下文云。即 T2217_.59.0625b24: 用二一切智門五義一自爲二衆縁一能至二菩提常住
T2217_.59.0625b27: 法爾徳故。隱顯唯在二機情一非二受用等去來一
![]()
T2217_.59.0625c05: 三密平等故云レ如也。問。若爾一法界多法界 T2217_.59.0625c06: 義何。答。顯宗一法界者。謂無相一理遍二萬差 T2217_.59.0625c07: 諸法一。諸法雖二多差一理性唯一平等也。又於二 T2217_.59.0625c08: 祕宗多法界一有二二意一。先師僧都義云。十界 T2217_.59.0625c09: 衆生所生四曼三業雖レ有二麁細勝劣一能造六 T2217_.59.0625c10: 大無二彼此差別一。故即身義云。上達二法身一下 T2217_.59.0625c11: 及二六道一雖二麁細有 ![]()
T2217_.59.0625c14: 入即身成佛義一也。但異レ顯者。彼理性一法 T2217_.59.0625c15: 也。此六大多法。故六種非レ一故云二多法界一。 T2217_.59.0625c16: 非レ謂二自他六大別一也。木幡上人義云。能造 T2217_.59.0625c17: 六大亦隨二所生三密四曼一各各不同。故云二多
T2217_.59.0625c20: 三密加持故成二入我我入義一耳 T2217_.59.0625c21: 經云非從毘盧遮那等者。安然等以二不可得
T2217_.59.0625c24: 文一矣。切一一具文一半屬レ上其理不可。大師以二 T2217_.59.0625c25: 經云已下一爲二別段一爲二變化身之文一順二前後 T2217_.59.0625c26: 例一矣。問。經上文未レ見二四不生義一。而疏中釋二 T2217_.59.0625c27: 四不生義一非レ依二此文一*耶。若爾安然釋順二經 T2217_.59.0625c28: 文一歟。就レ中疏家轉釋佛莊嚴藏之釋又契二此 T2217_.59.0625c29: 意一矣。況復上下文他受變化二身説法別文 T2217_.59.0626a01: 何上無二宣説之句一下闕二示現之文一。既上下合 T2217_.59.0626a02: 包二現身説法一。應レ知一具文非二別文一也。例如二 T2217_.59.0626a03: 又現執金剛宣説眞言等一。加之非從毘盧遮 T2217_.59.0626a04: 那等文未三必見二變化身義一乎。答。此文爲二變 T2217_.59.0626a05: 化身一是非二大師私釋一。疏上釋云。然此應化
T2217_.59.0626a08: 應因縁一。*且約二機感邊一云二非從毘盧等一。又據二 T2217_.59.0626a09: 佛應邊一云二而毘盧遮那一也。釋論無相現應 T2217_.59.0626a10: 隨見麁細可二引作 ![]() T2217_.59.0626a11: 段一者而字頭可レ安二經云二字一。例如二經云又 T2217_.59.0626a12: 現執金剛等一。又不可得已上引 ![]() T2217_.59.0626a13: レ置二送句一也。但二身現身及説法各擧レ一互 T2217_.59.0626a14: 顯歟。又疏釋二三密無盡一語密豈非二説法一乎。 T2217_.59.0626a15: 又云二非從毘盧遮那或語或意生一。反顯而 T2217_.59.0626a16: 毘盧下毘盧遮那生二三業一義其理決定。或又 T2217_.59.0626a17: 而毘盧遮那者直指二變化一歟。故聲字義云。若
T2217_.59.0626a20: 非二變化身一者又廣前相可レ非二等流身一耶。若 T2217_.59.0626a21: 彼許者此亦可レ然也。又經釋相配者無盡無 T2217_.59.0626a22: 邊際者指三前受用身三密無盡無二邊際限量一 T2217_.59.0626a23: 也。以不下出二彼因由一也。謂受用身常遍義
T2217_.59.0626a27: 再 ![]() T2217_.59.0626a28: 爾一。而能下釋二一切已下經文一爲二變化身隨縁 T2217_.59.0626a29: 之義一也。但於二隨縁經文一有二總別釋一。初一句 T2217_.59.0626b01: 總顯三變化身起及滅無二邊際一。不可得者無義
T2217_.59.0626b05: 句含二二身法爾義一故云二轉釋等一也。又義。初 T2217_.59.0626b06: 非字貫二不可得句一讀レ之。總以二四句一爲二受用 T2217_.59.0626b07: 變化法爾之義一作二轉釋一矣。受用身亦有二隱 T2217_.59.0626b08: 顯一故云二起滅一耳。而毘下爲二變化隨縁一也。釋 T2217_.59.0626b09: 中而能下釋二彼文一也。凡四身皆雖レ有二法爾 T2217_.59.0626b10: 隨縁義一自性是法爾爲レ本。三身隨縁爲レ宗 T2217_.59.0626b11: 故。受用變化倶云レ不レ異二自性法爾一也。故等 T2217_.59.0626b12: 流身又云二皆如毘盧遮那等一。不異言顯三四身 T2217_.59.0626b13: 各性有二法爾義一。不二攝相歸性之義一也。故祕
T2217_.59.0626b16: レ事而眞故。上文縁謝即滅機興即生即レ事而
T2217_.59.0626b19: 云。非二大日三業生一切處起滅邊際不可得一
T2217_.59.0626b22: 慈悲任運如レ此故云二普於十方宣説眞言道一
T2217_.59.0626b25: 前相一即此意矣。故大師護摩次第云。*且毘 T2217_.59.0626b26: 盧遮那佛云二自性身一。四方佛云二受用身一。金剛
T2217_.59.0626c02: 教論灌頂文等是一同故。又祕藏記云。中臺 T2217_.59.0626c03: 毘盧遮那爲二法身一。四佛爲二應身一。釋迦爲二化
T2217_.59.0626c06: 工匠之作不レ失二於法一也。如下美玉蘊二在石璞 T2217_.59.0626c07: 之中一不レ得二良工琢磨一則不レ成中至寶上。衆生菩 T2217_.59.0626c08: 提心寶在二煩惱石中一。若遇二如來説法方便一軌
T2217_.59.0626c11: 菩薩等亦現レ之。今但現二非佛身一何云レ廣乎。 T2217_.59.0626c12: 答。彼雖レ現二執金剛等一爲レ伴現レ之。今執金剛 T2217_.59.0626c13: 等各各爲レ主故云レ廣也 T2217_.59.0626c14: 所現金剛菩薩等者。今釋對二經文一。金剛如レ名 T2217_.59.0626c15: 菩薩者普賢蓮華手也等者。等 ![]() T2217_.59.0626c16: 諸天八部一也。或又等 ![]() T2217_.59.0626c17: 家云二乃至一。大師云レ兼。此意也。或云。所現金 T2217_.59.0626c18: 剛等即今等流身也。非二上所レ擧菩薩執金剛一。 T2217_.59.0626c19: 上金剛手等或自性身或受用身故。上非但示 T2217_.59.0626c20: 現佛身者受用變化二身也。但現圖曼荼第 T2217_.59.0626c21: 一第二重無二佛身一者。第一金剛第二菩薩是 T2217_.59.0626c22: 各擧二眷屬一顯二其主一歟。或爲レ顯二四重差降一上 T2217_.59.0626c23: 二重挫云二佛身一歟。問。等流身不レ通二佛身一耶。 T2217_.59.0626c24: 答。疏第六阿闍梨所傳曼荼羅於二外部一有二佛 T2217_.59.0626c25: 菩薩一。可レ通二佛身一歟。又聲字義中以二暫現即 T2217_.59.0626c26: 隱身一爲二第流身一。其義如二教相抄一。私云。今三 T2217_.59.0626c27: 聖者第一重三點眷屬也。疏第六云。次造二
![]() T2217_.59.0627a01: 於二第一重一但有二金剛手觀音一無二普賢一可レ決 T2217_.59.0627a02: レ之。今三身不レ可レ依二三重次第一歟。第三重釋 T2217_.59.0627a03: 迦即變化身也。受用身者八葉中無量壽佛
T2217_.59.0627a07: 且如十佛刹等者。或云。如三法界宮自性眷屬 T2217_.59.0627a08: 遍二十方界一。如レ是加持世界刹塵眷屬如二毘
T2217_.59.0627a11: 天龍鬼等十方普遍一。主伴遍互顯歟。如者指 T2217_.59.0627a12: 事言也。擧レ主例レ伴故。又解。且如者。如者今 T2217_.59.0627a13: 義也。今金剛菩薩等三密無盡義也。如是下 T2217_.59.0627a14: 金剛菩薩遍滿義也。本尊像類等者釋二經菩 T2217_.59.0627a15: 薩等像貎文意一。四重雖二同法然徳一且約二淺略 T2217_.59.0627a16: 門一自性身爲二本質一等流身爲二影像一歟。又像 T2217_.59.0627a17: 者等流身形貎義。非二本影相對一矣 T2217_.59.0627a18: 執金剛對金剛智惠門等者。抄云。執金剛是 T2217_.59.0627a19: 金剛部赤色有二降伏一。普賢是如來部白色有二
T2217_.59.0627a22: 向是増益用二黄色一。金剛部一向降伏其色雜
![]() T2217_.59.0627a25: 抄云。問。觀音蓮華部尊也。蓮華部敬愛法 T2217_.59.0627a26: 也。何云二増益一耶。答。奧文云。摧 ![]()
T2217_.59.0627b01: 金剛是金剛部諸尊通名。何云二稱首一耶。答。 T2217_.59.0627b02: 觀義云。總即別名指二祕密主一也。或金剛部義 T2217_.59.0627b03: 廣通二外部一故執金剛云二稱首一歟 T2217_.59.0627b04: 擧此三點等者。抄云。謂執金剛般若徳。普賢
T2217_.59.0627b12: 歟。故疏第五云。大凡此第一重上方佛身衆 T2217_.59.0627b13: 徳下方持明使者皆名二如來部一。左方如來大 T2217_.59.0627b14: 悲名二蓮華部一。右方如來大惠用名二金剛部
T2217_.59.0627b17: 菩薩一。但經説文第三重爲二第二院一第二重爲二 T2217_.59.0627b18: 第三院一。又疏第六圖尊三重四百七十五尊 T2217_.59.0627b19: 中無二普賢一也。故知普賢者八葉四行隨一。執 T2217_.59.0627b20: 金剛者第一重金剛手。蓮華手者圖尊中第 T2217_.59.0627b21: 三重有二蓮華手菩薩一指レ彼歟。故八葉三重各 T2217_.59.0627b22: 擧二一尊一。四重菩薩皆顯二等流身一歟。又云。經 T2217_.59.0627b23: 疏幷現圖不レ盡二諸尊一歟。既上文中普賢文殊 T2217_.59.0627b24: 等云二大眷屬一。普賢擧二第二重一歟。又現圖遍 T2217_.59.0627b25: 智院中大安樂不空菩薩普賢延命歟。指レ此 T2217_.59.0627b26: 云二普賢一歟。又文殊院中有二普賢一也。但第三 T2217_.59.0627b27: 重也。又今蓮華手者觀音故第一重觀音尊 T2217_.59.0627b28: 也。經曼荼中觀音院中勢至名二大悲蓮華手一。 T2217_.59.0627b29: 疏第三重蓮華手者何耶。又普賢云二如如法
T2217_.59.0627c04: 在二八葉中一。爲レ度レ人故次圓中復有二文殊觀
T2217_.59.0627c07: 賢三昧云二佛境界莊嚴一。疏釋云。莊嚴者如來
T2217_.59.0627c10: 所云等者乃至等者。大師釋云。言レ等者擧二
T2217_.59.0627c13: 歟 T2217_.59.0627c14: 以外現曼荼羅等者。兩本義釋以字作二如字一 T2217_.59.0627c15: 矣。又疏異本如字也。抄云。形レ内稱レ外。謂大 T2217_.59.0627c16: 悲胎藏曼荼羅分二三重一從レ内向レ外。此當二第
T2217_.59.0627c20: 證法門身一現二加持羯磨身一造二四重壇一故云二 T2217_.59.0627c21: 外現一也。疏第三云。從二佛菩提自證之徳一現二
T2217_.59.0627c25: 諸天等三重聖衆故總例 ![]() T2217_.59.0627c26: 以二自性壇中外部所列諸天八部等一而加持
T2217_.59.0627c29: 自受他受故或又外部曼荼形色。性類所二表
T2217_.59.0628a03: 羅所現莊嚴眷屬多是諸天魔梵八部之衆及 T2217_.59.0628a04: 鬼子母鳩盤荼等。雖レ現二如レ是種種相状一皆 T2217_.59.0628a05: 即是實相之印。行者觀行與レ此相應以レ此 T2217_.59.0628a06: 爲レ門皆見二中*胎大日之尊一。若不レ知二如レ是祕 T2217_.59.0628a07: 號一皆隨二愛見所生一與二天魔外道一作二諸塵勞
T2217_.59.0628a10: 性一。但以二無智瞙翳一故諸法實相不レ得二明了
![]() T2217_.59.0628a13: 性一諸法實相令二現前一故云二實相印一也。故疏 T2217_.59.0628a14: 第七云。就二此經宗一則五種三昧皆是開二心實
T2217_.59.0628a19: 倶行佛性也。或又性即理佛性相即行佛性 T2217_.59.0628a20: 也。今清淨知見理可レ通二理行一。實相印似二理 T2217_.59.0628a21: 佛性一矣。此二佛性體雖レ在二煩惱泥一不二染汚一。 T2217_.59.0628a22: 故云二清淨知見一也 T2217_.59.0628a23: 次又釋言等者。此有二三義一。一者上清淨句法 T2217_.59.0628a24: 文異釋也。於レ中又二。謂前約二本有之性一今 T2217_.59.0628a25: 依二修生之行一也。或准三上於レ句出二住處進行 T2217_.59.0628a26: 二義一。謂前約二住處之義一。如來清淨知見是三 T2217_.59.0628a27: 平等處故。今依二進行之義一。乘二神通一而修 ![]() T2217_.59.0628a28: 如レ此道迹一故。下文復次者替二所謂一之詞也。 T2217_.59.0628a29: 例如三釋論中云二復次如來在世等一矣。二者 T2217_.59.0628b01: 釋二所謂已下得益文一也。對二又廣前相一故云二 T2217_.59.0628b02: 次又一也。又釋二別名一故。若上文別義可レ云二 T2217_.59.0628b03: 復次或亦可一也。既所謂句爲二所牒文一。非レ指 T2217_.59.0628b04: レ經乎。但擧二清淨句一者所謂是釋二成上一故。今 T2217_.59.0628b05: 得益發心修行亦清淨句義故。釋中牒 ![]() T2217_.59.0628b06: 句一也。方便修行超昇佛地等文分明釋二次第 T2217_.59.0628b07: 此生滿足等經一故。三者爲二前文異釋一而兼 T2217_.59.0628b08: 爲二後文正釋一也。三義中初義指レ疏云レ釋。第 T2217_.59.0628b09: 二義指レ經云レ釋。二義中第二爲レ善。何者上 T2217_.59.0628b10: 文云二次又釋歎加持住處一。指二經別句一云二次 T2217_.59.0628b11: 又一故。例亦可レ然矣 T2217_.59.0628b12: 若餘乘菩薩等者。兩本義釋若字作二如字一矣。 T2217_.59.0628b13: 私案。今此餘乘者三乘歟。或成或不成説同二 T2217_.59.0628b14: 聖位經文一故。故彼經云。然如來變化身爲二地 T2217_.59.0628b15: 前菩薩二乘凡夫一説二三乘法一。種種根機如レ説 T2217_.59.0628b16: 修行或得二三乘果一。或進或退於二無上菩提一
T2217_.59.0628b21: 故。五祕經云。若於二顯教修行者久經二三大 T2217_.59.0628b22: 無數劫一然後證 ![]()
T2217_.59.0628b26: 或有成佛一。若望二眞言一不レ遮二一乘一故云二或不 T2217_.59.0628b27: 成佛一。故大師釋云。自乘得二佛名一望レ後作二戲
T2217_.59.0628c04: 三乘但菩薩乘非二顯一乘一也。儀軌幷大疏等 T2217_.59.0628c05: 意以二顯一乘一屬二密行一對二菩薩乘一判二顯密一 T2217_.59.0628c06: 歟。演密抄釋二序文一云。三乘者二乘及菩薩 T2217_.59.0628c07: 爲レ三○又及者揀 ![]()
T2217_.59.0628c10: 中不レ示二顯一乘一也。彼一乘於二震旦一杜順南 T2217_.59.0628c11: 岳等初立故。故經軌中三乘言理又一乘可 T2217_.59.0628c12: レ有耳 T2217_.59.0628c13: 今眞言門菩薩等者。本尊三昧品疏云。然彼 T2217_.59.0628c14: 行者猶身印眞言及觀二本尊一此三事和合上故 T2217_.59.0628c15: 本尊即自降二道場一而來加被也。然此行者 T2217_.59.0628c16: 初行之時尚是凡夫自無二徳力一。何能感二佛 T2217_.59.0628c17: 菩薩等如レ是而應一耶。但由三彼佛菩薩等先 T2217_.59.0628c18: 立二誠言大誓願一故。若有二衆生一依二我法一而修 ![]() T2217_.59.0628c19: 行之一不レ虧二法則一者我必宜レ應。或雖レ不レ來而 T2217_.59.0628c20: 遙加 ![]() T2217_.59.0628c21: 即是違二本所願一。方不レ得レ不應也。如二方諸向 T2217_.59.0628c22: レ月而水降。圓鏡向レ日而火生一。若心不二相應一 T2217_.59.0628c23: 事縁有レ闕則本尊不レ加二護念一。故無驗。非二
T2217_.59.0628c26: 者意地觀門不レ應也。事縁有闕者身語二密 T2217_.59.0628c27: 有二闕減一歟。事理倶密早得二悉地一。故即身義 T2217_.59.0628c28: 云。若有レ人不レ闕二法則一晝夜精進現身獲 ![]()
T2217_.59.0629a02: 身義一釋二超昇佛地之義一矣。非但現前而已者 T2217_.59.0629a03: 此一句或上文結歟。故安二而已送句一矣。或下 T2217_.59.0629a04: 文來由也。而已者非二送句一爲レ讀下相 ![]() T2217_.59.0629a05: 之點上置二此辭一也。點云。非二但加持境界現前
T2217_.59.0629a08: 今乘一生即身之旨一。下釋二當宗善根生長不 T2217_.59.0629a09: 退之義一也。或云。上約二加持成佛一故於二此生
T2217_.59.0629a12: 佛地一。下約二二生成佛一故云二入菩薩位等一矣 T2217_.59.0629a13: 或上約二法本不生一談二頓成一。下就二功徳麁細一 T2217_.59.0629a14: 説二前後一矣。例如三天台云二法在一心説必次
T2217_.59.0629a17: 證大師釋云。初發心者非二十住之初發心住一。 T2217_.59.0629a18: 應二是博地初發菩提心之位一也。疏云。復次
T2217_.59.0629a24: 地文一云。謂初發二淨菩提心一○作二十轉開明一
T2217_.59.0629b03: 於二十地一約二長短三句義一歟。初發心得入阿
T2217_.59.0629b07: 者入 ![]() T2217_.59.0629b08: 或又入 ![]() T2217_.59.0629b09: 此芽増進行與レ悲句也。次謂初發心下釋二短 T2217_.59.0629b10: 有二三心一也。初發心因。方便修行根。得至初 T2217_.59.0629b11: 地究竟也。餘地准レ之 T2217_.59.0629b12: 有不住義等者。此中三義准 ![]() T2217_.59.0629b13: 義一。不住者不三住 ![]() ![]() T2217_.59.0629b14: 得行一。遍行者當二上神變義一起二自利利他神 T2217_.59.0629b15: 變一遍行故 T2217_.59.0629b16: 進心不息爲得四地故者。或本得字滿字也。 T2217_.59.0629b17: 私云。以レ滿爲レ勝。其故第二第四約二滿心一明 T2217_.59.0629b18: レ之第三第五就二入心一述レ義。影略互顯矣。初 T2217_.59.0629b19: 地通二三心一故云二得至一歟。十卷義釋替二得入 T2217_.59.0629b20: 第三地句一云二得入二地一。此次云二如是次第乃
T2217_.59.0629b24: 唯以一行一道而成正覺者。問。今此成覺攝二 T2217_.59.0629b25: 前十地一耶。答。雜問答云。以二此一行一道一至二
T2217_.59.0629c01: 一地一爲二補處位一。是十二地義異二疏文一歟。答。 T2217_.59.0629c02: 今文滿足十地下云二唯以一行一道而成正 T2217_.59.0629c03: 覺二。非三十地外存二佛地一乎。又疏上文云。次第
T2217_.59.0629c07: 經此生滿足言含二因滿果滿二義一故。或約二果 T2217_.59.0629c08: 滿義一云二乃至成菩提一。或據二因滿義一云二滿足 T2217_.59.0629c09: 十地一。其中今而成正覺者是果滿義也。例如三 T2217_.59.0629c10: 彼云二此字句中自有二人一也。次雜問答釋二今 T2217_.59.0629c11: 疏文一。何云二補處位一乎。所以彼具文云。當レ知 T2217_.59.0629c12: 乃至滿 ![]() T2217_.59.0629c13: 一地一者先標二因滿果滿二位一也。次云三更有二 T2217_.59.0629c14: 一轉法性之生一即補處。是爲二眞言門菩薩一 T2217_.59.0629c15: 生補處位一。眞言行者如レ此修行超二昇佛地一而 T2217_.59.0629c16: 成二正覺一者重釋 ![]() T2217_.59.0629c17: 疏第六文一。彼文云。迄 ![]() T2217_.59.0629c18: 第十一地一唯少二如來一位一。更有二一轉法生一
T2217_.59.0629c21: 中云二未至一。問答云二至於一者可レ讀二文點一。乃至 T2217_.59.0629c22: 滿 ![]()
![]() T2217_.59.0629c26: 歟。問。一行一道者何*乎。答。大師云。三密修
T2217_.59.0629c29: レ所二至到一之義也。一道者即是一切無礙人共 T2217_.59.0630a01: 出二生死一直至二道場一之道也。而言レ一者此即
![]() T2217_.59.0630a04: レ似レ異其意是同。三密行悉入二阿字門一歸二本 T2217_.59.0630a05: 不生一故。又從二 ![]() T2217_.59.0630a06: 一實理一故。故問答云。住二 ![]()
T2217_.59.0630a10: 若於異方便門等者。範義云。諸顯教三乘一 T2217_.59.0630a11: 乘等方便約二其機一雖レ非二密意一依二佛意一即開 ![]() T2217_.59.0630a12: 顯密意一不レ離二寶乘一也。十界悉普門體故。法
T2217_.59.0630a17: 乘也。謂大日所説無量乘是開 ![]() T2217_.59.0630a18: 不レ離二佛乘一也。故疏云。三重曼荼羅種種類
T2217_.59.0630a21: 便一雖レ開二于顯密二教意一不レ離二眞言寶乘一也
T2217_.59.0630a27: レ種。所レ言業者身口意不清淨業也。言二種子一 T2217_.59.0630a28: 者癡愛因縁也。言レ壽者翻レ因所レ生之果。謂 T2217_.59.0630a29: 果報識故約二第八梨耶一立二種子及果報二名一
T2217_.59.0630b03: 釋二經縁字一也。造身下二句釋二業字一。乘如下 T2217_.59.0630b04: 釋二生字一也。如レ次煩惱業苦三道也。今修已 T2217_.59.0630b05: 下釋二有情業壽種除文一也。蘊阿頼耶者有情 T2217_.59.0630b06: 總報果體故釋二經有情一也。業壽種如レ文。今 T2217_.59.0630b07: 業者業障種子在二第八中一。前云レ業者業障現 T2217_.59.0630b08: 行在二前六識一也。故義忠釋云。業障種子唯
T2217_.59.0630b14: 者煩惱現行也。皆悉焚滅者釋二經除字一也。又 T2217_.59.0630b15: 准二唯識宗二世一重因果一者。頼耶中業是行 T2217_.59.0630b16: 取。業者有支。生者生老死也。是云二十因二 T2217_.59.0630b17: 果一也。得已下釋二復有芽種等文一也。一切等 T2217_.59.0630b18: 釋レ種。從悲藏等釋二芽生起三字一。至已下釋二 T2217_.59.0630b19: 經復有已下文一。於レ中初二句釋二種子一歟。故 T2217_.59.0630b20: 云二一切如來平等種子一。文點云。有二芽從レ種
T2217_.59.0630b23: 釋二芽種生起一也。或又芽種者芽即種如二業種 T2217_.59.0630b24: 等一矣。又經擧二種芽二心一。疏明二六心一。例如三佛 T2217_.59.0630b25: 種不斷文釋二三寶不斷一。況今一節文轉 ![]() T2217_.59.0630b26: 十地一。故委辨應レ云二十心一歟。或又乃至下釋二 T2217_.59.0630b27: 經起字一歟。問上文云二從金剛性生芽一。今何 T2217_.59.0630b28: 云二從悲藏中生芽一耶。答。前擧レ因。今平等種
T2217_.59.0630c03: 無レ違矣。又約二三句一者一切至二種子一者因也。 T2217_.59.0630c04: 從悲藏至二法界一者根也。成萬徳至二樹王一者 T2217_.59.0630c05: 究竟也。斯乃前所レ明煩惱業苦三道即成二三 T2217_.59.0630c06: 句法門一之義也。應知除滅者非二斷除之義一。 T2217_.59.0630c07: 不捨斷云レ除也 T2217_.59.0630c08: 復次如來所現等者。自下總 ![]() T2217_.59.0630c09: 下現端之事一也。或云。加持世界三身説法 T2217_.59.0630c10: 得益無量無邊以二佛日加持一故於二自性會中一
T2217_.59.0630c13: 之儀式談義決擇之座席九世相入故皆於二 T2217_.59.0630c14: 會座間一令二現前一也。問。等流身又普門所現 T2217_.59.0630c15: 之知識。何交二實行凡夫一乎。答。我等又設教 T2217_.59.0630c16: 相設事相隨分有二弘通寧一非二如來使一乎。故
T2217_.59.0630c21: 智所照邊猶垂迹等流也。彼華嚴猶九世相 T2217_.59.0630c22: 入故於二第二七日中一現二滅後流通之事一。此眞 T2217_.59.0630c23: 言談二實理一六大無礙故何於二佛加持日間一不 T2217_.59.0630c24: レ現二末代流通一矣。問。加持世界三身即可レ云二 T2217_.59.0630c25: 自性土四重壇聖衆一*乎。若許者瑞相説會大 T2217_.59.0630c26: 異自性加持是分。何云二彼聖衆一耶。若不レ許 T2217_.59.0630c27: 者疏第六指二阿闍梨所傳四重壇一云。此正是
T2217_.59.0631a01: 性土中大日爲レ主三身爲レ伴各説二三密法一 T2217_.59.0631a02: 也。加持世界三身各爲二教主一皆説レ經也。例二 T2217_.59.0631a03: 法華序分一即此意矣。但加持世界説二眞言一者
T2217_.59.0631a08: 對二餘乘一成二頓覺之義一。若爾何云二開會義一矣。 T2217_.59.0631a09: 又開權顯實者法華説會。非二他土事一。故知彼 T2217_.59.0631a10: 不レ説二法華一此説二眞言一。所説之義雖レ異奇瑞 T2217_.59.0631a11: 之旨同故相例也。非二全同一耳。應レ知自性加 T2217_.59.0631a12: 持同雖レ説レ密。自性壇大日爲二本尊一普門之 T2217_.59.0631a13: 壇也。加持壇隨レ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。當レ知 T2217_.59.0631a18: 若依二所説法一自性加持壇雖レ別若就二能説 T2217_.59.0631a19: 人一其體無レ異歟。四種身皆具二自利利他二 T2217_.59.0631a20: 義一故。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。此四種身具二竪横二
T2217_.59.0631a24: 自利邊一此依二利他邊一故無レ違。又彼約レ現二普 T2217_.59.0631a25: 門壇一此就レ出二一門壇一歟。問。今經中具縁品 T2217_.59.0631a26: 明二普門壇一祕密曼荼品説二諸尊壇一。若爾祕密 T2217_.59.0631a27: 品是可レ云二加持世界説一*乎。答。彼雖二諸尊 T2217_.59.0631a28: 壇自性會説故非二加持世界説一也。加持世界 T2217_.59.0631a29: 壇諸尊各説故。又容レ有三加持世界主説二大日 T2217_.59.0631b01: 壇一。是在二加持世界一而説二自性土事一也。故知 T2217_.59.0631b02: 理實普門一門壇互雖レ通二四種身説一。非二自性 T2217_.59.0631b03: 加持土雜亂一。又兩土雖レ異。其處可二無別一。猶 T2217_.59.0631b04: 如二四土不二一矣 T2217_.59.0631b05: 於會座之頃皆悉現在前者。且准二序品例一者。 T2217_.59.0631b06: 謂令三會座衆而見二加持世界之事一故云レ爾。 T2217_.59.0631b07: 又准二涌出品例一者。於二自性會座内一而加持 T2217_.59.0631b08: 世界事令二現前一歟 T2217_.59.0631b09: 當知金剛手等者。以二金剛手一可レ例二彌勒一。彼 T2217_.59.0631b10: 經中文殊答二彌勒問一。今經金手問二大日一故。 T2217_.59.0631b11: 然文殊金手問答雖レ異。久已通達義同故。金 T2217_.59.0631b12: 手知而問故。同下文殊知二往事一而答上。彌勒不 T2217_.59.0631b13: レ知而問故不レ同レ彼耳。唯説平等法門者三平 T2217_.59.0631b14: 等句法門。即於二加持世界一宣 ![]() T2217_.59.0631b15: 也。若爾所レ例他土行菩薩道又可二法華一歟。 T2217_.59.0631b16: 或又同二爲レ瑞之義一未二必全同一歟 T2217_.59.0631b17: 將演遍一切等者。抄云。言二將演遍一切乘一 T2217_.59.0631b18: 者。謂次下文所レ説種種法門各是一種運生 T2217_.59.0631b19: 之義。又一一門皆遍二一切處一名二遍一切乘一 T2217_.59.0631b20: 也。言二自心成佛之教一者。即是所説平等句法 T2217_.59.0631b21: 門也。若有二行者一住二於此乘一初發心時便成二 T2217_.59.0631b22: 正覺一。不二由レ他悟一故曰二自心成佛之教一也文」
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。准二 T2217_.59.0631c06: 餘經一作二三段一者。自二初如是我聞一至二干牙種 T2217_.59.0631c07: 生起一二十五行十二字之經是初序説分也。 T2217_.59.0631c08: 自二爾時執金剛祕密主於彼衆會中一至二世出 T2217_.59.0631c09: 世持誦品訖一二十九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。今此經具約二三部一而釋。初如是等序 T2217_.59.0631c12: 分者當二身密一。即佛部。示二身無盡藏一故。次爾 T2217_.59.0631c13: 時世尊至二囑累終一是語密。即蓮花部。現二語 T2217_.59.0631c14: 無盡藏一故。信受等文是意密。即金剛部。示二
T2217_.59.0631c17: 三十一品。初入眞言門住心品爲二序説分一。最 T2217_.59.0631c18: 後一品爲二流通分一。中間二十九品爲二正説分一 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: 自證境界一耶。或云。上釋意大日以二神力一現二 T2217_.59.0631c24: 加持世界瑞相一而令レ生二衆會之疑心一。依二彼 T2217_.59.0631c25: 疑問一説二此大日經自證法一也。今釋下正證境 T2217_.59.0631c26: 界設以二神力一不 ![]()
T2217_.59.0632a01: レ可レ示レ人。言斷心滅境故。前云三今經教主加
T2217_.59.0632a04: 經一。疏第四云。如來妙嚴之相法爾無レ滅非二造
T2217_.59.0632a07: 如レ在二羅縠一矣。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。云二法 T2217_.59.0632a10: 爾所成一也。問。下以二象迹雷雨兩喩一顯二以レ迹 T2217_.59.0632a11: 知レ本之義一。斯則非レ示下以二加持世界之奇瑞一 T2217_.59.0632a12: 推中本地内證之説法上耶。況皆外用者所現三 T2217_.59.0632a13: 身非レ一故歟。答。本末隨レ宜自證位無二説法一 T2217_.59.0632a14: 故。住二加持身而爲説二今經一先現レ瑞故。以二加 T2217_.59.0632a15: 持世界條末一知二自性會宗本一也。謂能所現倶 T2217_.59.0632a16: 望二自證之加持故云二皆外用一。加持中四身説 T2217_.59.0632a17: 法別故非レ無二本末也。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: 一實際以二加持力一故爲レ度二於世間一而以二文 T2217_.59.0632a20: 字説矣。疏釋 ![]() T2217_.59.0632a21: 今自證者指二此第一實際一也。問。今擧二二譬一 T2217_.59.0632a22: 有何故。耶。答。或云。象在レ地表レ定龍在レ空表
T2217_.59.0632a26: 湯湯洪水方割。蕩蕩懷レ山襄レ陵浩浩滔レ天。 T2217_.59.0632a27: 懷包也襄上也。五帝本記云。蕩蕩鴻水滔天
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T2217_.59.0632b04: 實境界也。末者加持應化是照俗之權也。此 T2217_.59.0632b05: 則即レ本之末即レ末之本故云二究竟無礙一也
T2217_.59.0632b08: 善識二根縁一。又知二法門分齊應レ病授レ藥。應二先 T2217_.59.0632b09: 住瑜伽一觀二彼本末因縁一矣可レ思レ之。或云。本
T2217_.59.0632b12: 而令レ説二今經一也。今謂。加持身中有二四身一故。 T2217_.59.0632b13: 若約レ法知自性身説云レ本三身説云レ末。若約 T2217_.59.0632b14: レ人則自性會衆云レ本久已故。加持世界機云 T2217_.59.0632b15: レ末實行故。今教主觀二此本末因縁一現レ瑞無二 T2217_.59.0632b16: 障礙一故云二究竟無礙一也。此本末人法皆俗諦 T2217_.59.0632b17: 門故云二照俗之權一。自證位契實之境界爲二第 T2217_.59.0632b18: 一實際一故。經中云二得一切智智一是也。佛與二 T2217_.59.0632b19: 金剛手一問 ![]() T2217_.59.0632b20: 者得二一切智智一位云二今經説會一耶。若許違二 T2217_.59.0632b21: 經現文又背二疏釋一。疏云。如レ是自證之境説者 T2217_.59.0632b22: 無言觀者無レ見。不レ同下手中菴羅果可 ![]() ![]() T2217_.59.0632b23: 他人一也矣。釋云。自證是證境界。非二説儀式一 T2217_.59.0632b24: 耳。問。具縁品云。眞言相如レ是常依二於二諦一 T2217_.59.0632b25: 矣。自證位又非レ有二説法一耶。又大師釋中眞諦 T2217_.59.0632b26: 廢レ詮第一義離レ言。自性身以二如義説レ彼爲二
T2217_.59.0632b29: 言一。若據二説邊一非レ無レ説也。猶如下被レ疵者不 T2217_.59.0632c01: レ改二其體一説中受苦相上。如何。答。若顯若密説法 T2217_.59.0632c02: 皆依二世諦門一也。釋通二世諦一明二起教所由一即 T2217_.59.0632c03: 此意矣。但二諦説法者疏釋云。若能解二此世 T2217_.59.0632c04: 諦一時自當レ通 ![]() T2217_.59.0632c05: 也矣。意依二世諦説法一而達二第一義諦一故云二
T2217_.59.0632c08: 即説一矣。疏第十四云。如下師子王在二深窟中一 T2217_.59.0632c09: 安住不動有時出レ窟頻申奮動一。佛亦如レ是。若 T2217_.59.0632c10: 非二如來加持神力一則微妙寂絶不レ可レ得二示
T2217_.59.0632c13: 非二本地内證位一也 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: 現加持之迹尚如レ是爾。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。若法之以レ迹知レ本。不 T2217_.59.0632c19: レ然則有三以レ跡知レ象以レ雨知レ龍等以二微迹一可 T2217_.59.0632c20: レ推 ![]()
T2217_.59.0632c23: 而問佛言等者。今此四字釋二經白佛言三字一 T2217_.59.0632c24: 歟。已上總釋上所レ條二問生起之意一也。次下 T2217_.59.0632c25: 梵本云至二得明了一別釋二如來應供正遍知得 T2217_.59.0632c26: 一切智智之文一也 T2217_.59.0632c27: 云何如來應供正遍知者。問。佛有二十號一。何 T2217_.59.0632c28: 但擧二三號一耶。答。法華序品擧二三號一嘉祥義 T2217_.59.0632c29: 疏第二釋云。略説二三號一則存二彼國之稱一。如 T2217_.59.0633a01: 來爲レ人應供爲レ斷正遍知爲レ智。人具二智斷一 T2217_.59.0633a02: 在レ義略圓故矣。今又可レ准彼矣。彼國稱者 T2217_.59.0633a03: 天竺語也。故經云二多陀阿伽度阿羅訶三藐 T2217_.59.0633a04: 三佛陀一矣。梵云二但他掲多一者。法華如二上出一。 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。何論二來去義一耶。答。疏第十九云。此自證 T2217_.59.0633a11: 境界出 ![]() T2217_.59.0633a12: 授與人一住中如レ斯智上故得二如來一名也。又如二
![]() T2217_.59.0633a15: 住二如レ斯理一名レ之爲レ來。又如二佛之理一如也。
T2217_.59.0633a18: 也。又自證境言斷是如義。住下知二此理一之智上 T2217_.59.0633a19: 即來義也。非レ同二顯乘如来義一耳。問。金剛頂 T2217_.59.0633a20: 開題云。各各衆生修二如實道一去成二正覺一來
T2217_.59.0633a23: 藏記云。如去謂自二凡位一修行成二正覺一也。乘 T2217_.59.0633a24: レ如而行故曰二如去一。如來謂成佛以後悲願力
T2217_.59.0633a27: 佛一故云二衆生去成等一。可レ悉レ之。或擧二顯家修 T2217_.59.0633a28: 生成佛一類二今本有成佛一也。或擧二化他成道一
T2217_.59.0633b02: レ如道後顯曰レ來。應身如來乘二如實道一曰レ如 T2217_.59.0633b03: 來成二正覺一曰レ來。化身如來者化身化レ人不
T2217_.59.0633b06: 隨レ宜可レ判耳 T2217_.59.0633b07: 一切諸佛等者。疏第十九云。又如二諸佛所行 T2217_.59.0633b08: 之道自然證處一我亦如レ是而去故名二如去一也
T2217_.59.0633b13: 有二此一名一更無二餘名一。答曰。佛功徳無量名 T2217_.59.0633b14: 號亦無量。此名取二其大者一。以二人多識一故。復 T2217_.59.0633b15: 有二異名一名二多陀阿伽陀等一。云何名二多陀阿 T2217_.59.0633b16: 伽陀一。如二法相一解如二法相一説。如二諸佛安隱道 T2217_.59.0633b17: 來一佛如レ是來更不レ去二後有中一。是故名二多陀
T2217_.59.0633b22: 如説一。釋中有二如去一。論釋合論有二四義一歟。論 T2217_.59.0633b23: 更不去後有中者別義歟。可レ尋レ之 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。准二大師釋一。如 T2217_.59.0633b28: 來果後垂化故加持世界利他。如説是如二實 T2217_.59.0633b29: 相一説故如義自證説。即自性會説。然今教主
T2217_.59.0633c03: 梵言含二四義一之中譯者存意不同而各取二一 T2217_.59.0633c04: 義兩義一各別。所以今譯者略 ![]() T2217_.59.0633c05: 自利利他意一也。然順レ古題二如來一義一也。更 T2217_.59.0633c06: 解云。如去如來約二身業一分二自他一。如知如説 T2217_.59.0633c07: 約二語意一別二自他一也 T2217_.59.0633c08: 阿羅訶者等者。此釋二經應供文一也。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: 無塵一如何。答。不レ達二八轉聲一翻梵輒難レ定。嘉 T2217_.59.0633c13: 祥義疏第一云。雜心翻二羅漢一以爲二無著一故
T2217_.59.0633c16: 阿羅名レ賊訶名レ殺。是名二殺賊一。如二偈説一。佛以 T2217_.59.0633c17: レ忍爲レ鎧精進爲二鋼鉀一持戒爲二大象一禪定爲二 T2217_.59.0633c18: 良弓一智惠爲二好箭一外破二魔王軍一内滅二煩惱 T2217_.59.0633c19: 賊一。是名二阿羅訶一。復次阿名レ不訶名レ生。是名二 T2217_.59.0633c20: 不生一。佛心種子後世田中不レ生。無明糠脱故。 T2217_.59.0633c21: 復次阿羅訶名二應受供養一。佛諸結使除盡得二 T2217_.59.0633c22: 一切智惠一故應レ受二一切天地衆生供養一。以
T2217_.59.0633c25: 又若約二一無明義一有二衆生同斷義一故令三衆 T2217_.59.0633c26: 生生二善心一故有二無畏施義一歟 T2217_.59.0633c27: 謂佛心種子等者。佛心諸惑斷盡故又不レ受二 T2217_.59.0633c28: 生死有漏果報一。猶如二糠脱米田中更不 ![]() T2217_.59.0633c29: 煩惱譬レ糠生死有漏類二田中一也。穀皮是糠 T2217_.59.0634a01: 也。嘉祥義疏云。阿羅漢是外國語。以二三義一 T2217_.59.0634a02: 訓レ之。一者殺賊。以二智惠刃一殺二煩惱賊一。此約 T2217_.59.0634a03: レ離二因患一就現在一論也。二者不生。以二煩惱糠 T2217_.59.0634a04: 脱一故後世田中更不二復生一。此約レ離一果患一就二 T2217_.59.0634a05: 未來一論也三者應供。具 ![]()
T2217_.59.0634a08: 三藐名正等者智論第二云。云何名二三藐三 T2217_.59.0634a09: 佛陀一。三藐名二正遍一。佛名レ知。是言三正遍知二一 T2217_.59.0634a10: 切法一。問曰。云何正遍知。答曰。復次知二一切 T2217_.59.0634a11: 法實不壞相不増不減一。云何名二不壞相一。心行 T2217_.59.0634a12: 處滅言語道斷過二諸法一如二涅槃相不 ![]()
T2217_.59.0634a15: 云何念レ佛。答曰。行者一心念レ佛得二如實智 T2217_.59.0634a16: 惠一大慈大悲成就。是故言レ無二錯謬一。麁細多 T2217_.59.0634a17: 少皆是實故名二多陀阿伽度一。亦如下過去未來 T2217_.59.0634a18: 現在十方諸佛於二衆生中一起二大悲心一行二六 T2217_.59.0634a19: 波羅蜜一得二諸法相一來至中阿耨○菩提中上。此 T2217_.59.0634a20: 佛亦如レ是。是名二多陀阿伽度一。如三三世十方 T2217_.59.0634a21: 諸佛○去至二涅槃一。此佛亦如レ是去。以レ是故 T2217_.59.0634a22: 亦名二多陀阿伽度一。有二如レ是功徳一故應レ受二一 T2217_.59.0634a23: 切諸天世人最上供養一。是故名二阿羅訶一。若有
T2217_.59.0634a26: 也。釋二阿羅訶如是功徳一者指二前阿伽度三 T2217_.59.0634a27: 義一也。此徳爲レ因成二應供義一也。若有人言下 T2217_.59.0634a28: 以前應供一爲レ因成二正遍知義一也。或疑云。但
T2217_.59.0634b05: 等義含二如知義一歟。故疏云。如二法實相一知已
T2217_.59.0634b08: 同矣 T2217_.59.0634b09: 然此宗中佛陀名覺等者。覺有二開敷義一。知不 T2217_.59.0634b10: レ爾歟。問。遍覺遍知其義同。遍知何不レ譬二開
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T2217_.59.0634b15: 開覺義雖レ通レ顯開敷義局レ密歟。心蓮開敷名 T2217_.59.0634b16: レ佛故云二亦能開敷一切衆生一即此意矣。又蓮 T2217_.59.0634b17: 華有二當體譬喩一。譬雖レ通レ顯體唯密故。疏第 T2217_.59.0634b18: 十九云。觀下於二自心一八葉蓮華上。此花不下從二餘
T2217_.59.0634b21: 覺知二義一。故又義。南方是諸佛灌頂方。覺是 T2217_.59.0634b22: 當二開敷覺華義一。故佛陀名レ覺爲二密乘談一歟。 T2217_.59.0634b23: 又般若寺抄釋二此文一云。如常所レ言三覺義也
T2217_.59.0634b26: 梵云薩婆若那等者。智證大師疏抄云。梵云二 T2217_.59.0634b27: 薩婆若那一即是一切智智。有本云二薩婆若若 T2217_.59.0634b28: 那一或本停二若重字一也。唐本云二若那若那一。今 T2217_.59.0634b29: 案。言二薩婆一者是一切也。若若那那是智智 T2217_.59.0634c01: 也。若存二一若那者智智之義不レ成。又云。 T2217_.59.0634c02: 釋論云二薩婆若多一者即一切智。疑云。一切 T2217_.59.0634c03: 之言彼此不レ異。至二於智言一梵語似レ異。其 T2217_.59.0634c04: 意如何。阿闍梨云。梵語之中讀那若爲レ多。
T2217_.59.0634c10: 各顯二一義一。若那若多雖レ似レ異一種梵語。故 T2217_.59.0634c11: 良賁釋云。大品以二若一字一通名二智惠一。以レ般 T2217_.59.0634c12: 助レ若若名レ惠。以レ娜助レ若若名レ智。般若云
T2217_.59.0634c15: 智智義一。又云一切智智者此有二二智一。一切 T2217_.59.0634c16: 智者即證如智。下言レ智者一切種智後得智
T2217_.59.0634c19: 切智一。薩云若云二一切種智一。若一字含二二智一 T2217_.59.0634c20: 也。故今經云二一切智一。智論又可レ云二一切智
T2217_.59.0634c23: 多者。薩婆秦言二一切一。若秦言レ智。多秦言レ相。 T2217_.59.0634c24: 一切如二先説一。名色等諸法。佛知二是一切法一 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。 一切智惠力故一切世一切種盡
T2217_.59.0635a01: 有二一切法一。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二一切法一○復 T2217_.59.0635a04: 次一切法所謂善法不善法無記法○如是 T2217_.59.0635a05: 等無量三法門攝二一切法一。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: 如レ是等無量四法門攝二一切法一。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○如レ是等無量五法門攝二一切法一。復次 T2217_.59.0635a10: 一切法所謂五衆及無爲○如レ是等無量六 T2217_.59.0635a11: 法門攝二一切法一。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: 所レ攝諸法。以二是無礙智惠一盡遍知二上諸法一
T2217_.59.0635a18: 智所知行相也。謂今智正知二二法乃至無量 T2217_.59.0635a19: 法一相等及各各相各各力等一也。木幡義云。 T2217_.59.0635a20: 上二三四五六等擧二能攝名數一。是一切下釋二 T2217_.59.0635a21: 所攝法體一。故上云二攝一切法一今云二是一切 T2217_.59.0635a22: 法一耳 T2217_.59.0635a23: 一切謂名色等者。智證大師抄云。一切謂名
T2217_.59.0635a28: 法一取盡。故大論云。一切世間中唯有二名與 ![]()
T2217_.59.0635b02: 一字一攝二菩提心等種種一法門一。或以二二字一 T2217_.59.0635b03: 攝二止觀等種種二法門一○乃至無量字攝二無
T2217_.59.0635b06: 故。彼顯二於レ法自在義一故。或此二三等各攝二 T2217_.59.0635b07: 諸法一盡。彼一二等未レ盡二諸法一。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: 相一有 ![]() T2217_.59.0635b13: 種智皆是眞實。聲聞辟支佛但有二名字一切
T2217_.59.0635b16: 切種智是佛不共法。此三智其實一心中得。
T2217_.59.0635b19: 故今文是明二佛智一故無レ失 T2217_.59.0635b20: 今謂一切智智等者。或云。此心非 ![]() T2217_.59.0635b21: 釋二智智重點之義一也。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: 等顯三今經一切智勝二論一切智一也。彼一切種 T2217_.59.0635b24: 唯名二所知諸法一。一智知二一切一故。故花嚴師 T2217_.59.0635b25: 釋二華嚴經一切智一云。窮 ![]() ![]()
T2217_.59.0635b28: 故云下以二一切種一知中一切法上也。故即身義云。 T2217_.59.0635b29: 一切智智者一切佛各具二刹塵智一故名二一切
T2217_.59.0635c04: 也。即正後二智行相歟。問。智中之智釋未二必 T2217_.59.0635c05: 二智義一歟。又新仁王經疏云。一切智智者此 T2217_.59.0635c06: 有二二智一。一切智者即證如智。下言レ智者一切
T2217_.59.0635c09: 今宗規摸一耶。答。智智兩言二智配釋隨レ宜安 T2217_.59.0635c10: 立。寶師涅槃疏云。由二闍那一俗智能顯二實智一
T2217_.59.0635c13: 境一。況今宗耶。二智各知二事理法一故諸義無 T2217_.59.0635c14: レ違耳。但至レ同二顯乘一者既云二非但以一切種一。 T2217_.59.0635c15: 若後得若正智皆能知智無量故永異レ顯矣。 T2217_.59.0635c16: 顯家正智證二一切法如一故云二一切智一後智 T2217_.59.0635c17: 縁二一切法一故云二一切種智一也。又智中之智 T2217_.59.0635c18: 者一切智言同レ論故云レ爾。實非レ顯也。問。能 T2217_.59.0635c19: 知一多勝劣可レ然。所知事理又有二淺深一耶。 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。自證之境者指二經中得 T2217_.59.0635c24: 一切智智一也。云二今謂一切智智一是也。謂彼 T2217_.59.0635c25: 位如義語不レ談故云二説者無言一。一一心不レ縁 T2217_.59.0635c26: 故云二觀者無見一。謂二之法身自證一號二之密宗 T2217_.59.0635c27: 玄底一。故疏上文云。然此自證三菩提言語盡
T2217_.59.0636a02: 不レ依二他言説故一云爾レ。非レ謂三自證位絶二言 T2217_.59.0636a03: 説 ![]() T2217_.59.0636a04: 色無言也眞言以二六大一爲レ理故自證位三密 T2217_.59.0636a05: 宛然也。既具二三密一何云二無言無見一。又五言 T2217_.59.0636a06: 十心悉滅何有自證耶。答。凡大日如來住二加 T2217_.59.0636a07: 持身奮迅示現時。金剛手致二得一切智智問一。 T2217_.59.0636a08: 是則課二加持身一疑二本地事一故。疏又約二加持 T2217_.59.0636a09: 身一云二説者觀者一。指二自證位一故云二無言無見一 T2217_.59.0636a10: 也。彼自證位無師自悟故在二本地身一不下以二 T2217_.59.0636a11: 言語一可 ![]() T2217_.59.0636a12: 持身一爲二自受法樂一説二彼自證之境一也。故疏 T2217_.59.0636a13: 第十二云。如下飮レ水者冷熱自知尚不レ可中爲二 T2217_.59.0636a14: 不レ飮人一説上。況如來境耶。然佛以一加持力一故
![]() T2217_.59.0636a17: 假令種種方便爲二未レ嘗者一説レ之終不 ![]() T2217_.59.0636a18: 佛大方便力以二無相法身一作二種種名相一加持
T2217_.59.0636a21: 法身一作中名相上。定知本知無相位無二言語一明 T2217_.59.0636a22: 者歟。況後文歎二方便智一明二俗諦説法義一。第 T2217_.59.0636a23: 一義諦本地自證位無二説法義一决定矣。又至二 T2217_.59.0636a24: 一心三密難一者。顯家以二一心一爲レ極。故法身 T2217_.59.0636a25: 雖レ無二形説一自證成道自受用爲レ本。彼身無 T2217_.59.0636a26: レ説非レ無二身口等一。若爾今法身雖レ具二三密一自 T2217_.59.0636a27: 證位無説何失。加持身猶現瑞時不二説法一歟。 T2217_.59.0636a28: 凡廣案一自宗意有相無相重重。略作二四重 T2217_.59.0636a29: 釋一。初淺略釋遮情無相。謂遮二九種迷情妄假 T2217_.59.0636b01: 相一故。經云二非青非黄等一是也。此説同二顯 T2217_.59.0636b02: 家百非洞遣果性不可説一故大師雖レ同二天台一。 T2217_.59.0636b03: 非レ無二淺深一。彼四言不レ及故。此如レ義破レ執故。 T2217_.59.0636b04: 後於二表徳顯實中一有レ三。初有相有相。自性 T2217_.59.0636b05: 法身爲二劣惠一所レ説五部三密等軌則也。經云。 T2217_.59.0636b06: 於二當來世時一劣惠諸衆生唯依二於有相一隨順
T2217_.59.0636b09: 也。大師釋云。若入二 ![]()
T2217_.59.0636b14: 言心兩種倶絶。然理智宛然非二都無一故自有二 T2217_.59.0636b15: 理智一覺二本不生一云二自證三菩提一也。疏第十 T2217_.59.0636b16: 九云。當レ知此空是自證之理也。想既空無二所
T2217_.59.0636b24: 中祕釋者阿字自説二本不生一故。三祕祕中祕
T2217_.59.0636c02: 菴摩勒果者。智證抄云。唐土有下賣二菴之菓一 T2217_.59.0636c03: 者上。其形如二本國夏梨一。淨名疏中云。有レ翻似
T2217_.59.0636c06: 甘子是也。奧法師云。此云二酢味一似レ桃之也。
T2217_.59.0636c09: 釋迦文佛一至罽那尸棄佛一爲二初阿僧企一。是 T2217_.59.0636c10: 中菩薩永離二女人身一。從二罽那尸棄佛一至二燃 T2217_.59.0636c11: 燈佛一爲二二阿僧企一。是中菩薩以二七枚青蓮 T2217_.59.0636c12: 華一供 ![]() T2217_.59.0636c13: 燃燈佛便授二其記一。汝當來世作レ佛名二釋迦 T2217_.59.0636c14: 牟尼一。從二燃燈佛一至二毘婆尸佛一爲一第三僧企一
T2217_.59.0636c17: 釋第八引二不思議境界經一云。普賢菩薩告二徳 T2217_.59.0636c18: 藏菩薩一云。世尊初從二燃燈佛所一得二受記一已。 T2217_.59.0636c19: 即便入二於如來不思議境界三昧一常無功用
T2217_.59.0636c28: 彼得句一。所謂安立無量乘者釋一或聲聞乘道
![]() T2217_.59.0637a04: 能化所化相違。又所レ問通二内證外用一。結何唯 T2217_.59.0637a05: 云二方便一耶。答。或云。問二佛得一是問レ可レ令二行
![]() T2217_.59.0637a09: 二乘六道一。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。妙方便之結專同二經方 T2217_.59.0637a17: 便之文一故。下釋二方便道一合二龍樹般若方便 T2217_.59.0637a18: 文一可レ思レ之。或又經二句如レ次約二如來及衆 T2217_.59.0637a19: 會一歟。彼者指二衆會一。待二如來一故。疏擧二上問一 T2217_.59.0637a20: 云二得此一切智智一。可レ思レ之 T2217_.59.0637a21: 毘婆沙説有五道者。彼論第百一有二此説一也。
T2217_.59.0637a24: 爲レ正歟。疏下文中三十六倶胝不レ開二修羅一 T2217_.59.0637a25: 故抄中開二修羅一違レ疏。故智論云。小乘三藏 T2217_.59.0637a26: 唯説二五道一不レ説二六道一。摩訶衍中説二六道一。如三
T2217_.59.0637b01: 中説三欲界有二三十六處一。謂寒熱地獄各八共 T2217_.59.0637b02: 成二十六一也。又四大州。此四州又各有二二隨
T2217_.59.0637b06: 此界十三處。幷色界十八天處。無色界四天 T2217_.59.0637b07: 處。如レ是三十五處生死輪轉。今開二修羅一即
T2217_.59.0637b10: 欲名信喜好樂者。欲者希望爲レ性。信者心淨 T2217_.59.0637b11: 爲レ性。喜是希求義也。玉篇云レ樂也。心淨希 T2217_.59.0637b12: 求爲レ俗。即善欲也。唯識論釋レ信云。深忍樂
T2217_.59.0637b15: 何。答。通二三性一中今且約二善欲一作レ釋歟。得道 T2217_.59.0637b16: 人所レ好皆善欲故 T2217_.59.0637b17: 性名積習等者。抄云。由二本性一故能積二薫習 T2217_.59.0637b18: 之相一漸生。欲樂順レ性起レ業。即當一本性住一也。 T2217_.59.0637b19: 性先有レ欲得二因縁一而生。譬如下先有レ瘡得二觸 T2217_.59.0637b20: 因縁一然後血出上。或時従レ欲爲レ性者欲數數希
T2217_.59.0637b23: 漏聞薫等力一所二薫増一云二習所成一也。然今性
![]() T2217_.59.0637b26: 性一歟。云二信喜好樂二即此意也。但染心者抄 T2217_.59.0637b27: 云。言二染心一者非二惟不善有覆名 ![]() ![]()
![]() T2217_.59.0637c01: 積而成二貪性一。内成二貪性故外行二貪欲一。相從 T2217_.59.0637c02: 性生者。性顯レ外云レ相即欲也。故云二欲隨性
T2217_.59.0637c05: 染利鈍一。今明二染心一。事謂事業。即染心爲レ業。 T2217_.59.0637c06: 欲名隨縁起者通二染淨縁一。謂惡欲衆生隨二邪 T2217_.59.0637c07: 教レ常入レ惡故鈍。善欲衆生隨二善友等一樂レ道 T2217_.59.0637c08: 修二助道法一故利。或可レ言。染心者具通二三性
T2217_.59.0637c11: 是事釋論中具明者。智論第二十四有二今性
T2217_.59.0637c16: 龍樹云般若等者。智論第一百云。般若波羅 T2217_.59.0637c17: 蜜中雖レ有二方便一。方便雖レ有二般若一。而隨レ多受 T2217_.59.0637c18: レ名。般若與二方便一本體是一以二所用小異一故 T2217_.59.0637c19: 説レ別。譬如下金師以二巧方便一故以レ金作二種種
T2217_.59.0637c22: レ義轉用歟。或又論以二般若方便レ爲二異物一更 T2217_.59.0637c23: 以レ理爲二本體一歟。今云二眞金智體一。又轉用歟。 T2217_.59.0637c24: 又嘉祥釋般若爲レ體。又智論次上文云。般若
T2217_.59.0637c27: 復次此中問意等者。凡於一金剛手疑問一有二二 T2217_.59.0637c28: 意一。謂前釋意種種方便道無量乘無量身爲二 T2217_.59.0637c29: 加持世界事一。今釋心以レ彼即爲二自性會事一。 T2217_.59.0638a01: 問。疑問起專擧二所現事一可レ疑レ之。況隨種種 T2217_.59.0638a02: 趣等文指二實行一之言非二加持世界一。何有二此 T2217_.59.0638a03: 儀一耶。就レ中大師引二今文一成二如常人天乘等 T2217_.59.0638a04: 義一。何。答。疑問雖レ依二現瑞一。金剛手惟忖以二加 T2217_.59.0638a05: 持世界種種身説一推 ![]() T2217_.59.0638a06: 儀一。豫述二彼意一歟。故上釋云。普見三加持世界 T2217_.59.0638a07: 唯説二平等法門一。即知三如來將レ演二遍一切乘自
T2217_.59.0638a10: 教主一各説二自證法門一故云二隨種種性欲一。又 T2217_.59.0638a11: 外院中六道四生羅列故云二隨種種趣一也。此 T2217_.59.0638a12: 等皆自性所成眷屬非二實行一歟。或又指二未來 T2217_.59.0638a13: 機一歟。或現佛身等者從二法門身一現二羯磨身一 T2217_.59.0638a14: 歟。大師釋中證二如常一是隨義轉用。疏意加持 T2217_.59.0638a15: 世界猶説二眞言道一。故況住心論中引二今文一 T2217_.59.0638a16: 證二深祕義一耳。或又寶鑰住心論如レ次依二疏 T2217_.59.0638a17: 家正釋復次意一歟。宣説眞言道者開會意歟。 T2217_.59.0638a18: 又解云。前釋約二加持世界正説時一云二如レ此 T2217_.59.0638a19: 事復云何而得一也。今釋發 ![]() T2217_.59.0638a20: 壇一故問也。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二平等一。此智性是 T2217_.59.0638a24: 曼荼所依故云レ地也。從二此心地一現二四重聖 T2217_.59.0638a25: 衆一故云二畫作諸佛等一也。畫作者現作義也。 T2217_.59.0638a26: 故疏第三云。然以二如來加持一故。從二佛菩提自 T2217_.59.0638a27: 證之徳一現二八葉中胎藏身一從二金剛密印一現二 T2217_.59.0638a28: 第一重金剛手等諸内眷屬一從二大悲萬行一現二 T2217_.59.0638a29: 第二重摩訶薩埵諸大眷屬一從二普門方便一現二
T2217_.59.0638b03: 彼開 ![]() T2217_.59.0638b04: 之曼荼故。爲レ欲レ明二未發起衆生曼荼一故先 T2217_.59.0638b05: 明二已發起諸佛圓壇一也。故次下釋云。佛從二
T2217_.59.0638b10: 具縁品云。爾時薄伽梵告二持金剛惠一。常當下
T2217_.59.0638b13: 盡二諸位一安 ![]()
T2217_.59.0638b16: 心妙白蓮胎藏正均等藏中造二一切悲生曼
T2217_.59.0638b19: 相自然智惠蓮華葉是大悲方便也。正以二此 T2217_.59.0638b20: 藏一爲二大悲胎藏曼荼羅之體。其餘三重是從二 T2217_.59.0638b21: 此自證功徳一流出。諸善知識入法界門耳○ T2217_.59.0638b22: 此是如來祕傳之法不レ可レ形二於翰墨一。故寄 ![]() T2217_.59.0638b23: 在圖像一以示二行人一。若得二深意一者自當二默而
T2217_.59.0638b26: 作諸佛菩薩等者直指二具縁品所説一歟。寄 ![]() T2217_.59.0638b27: 圖像一云二畫作一故但前義爲レ勝。果地曼荼故 T2217_.59.0638b28: 問。今佛菩薩等相 ![]() T2217_.59.0638b29: 十四云。又此曼荼羅一一分位各有二種子一用 T2217_.59.0638c01: 標二記彼差別法界之門一○隨二彼四重分位一 T2217_.59.0638c02: 從レ佛出者即是佛之幖幟。或從二菩薩分位一而 T2217_.59.0638c03: 出。或從二二乘分位一而出。或從二天龍八部分 T2217_.59.0638c04: 位一而出。當レ知階降差別各各表二知種子不
T2217_.59.0638c07: 那。第二院觀音金剛手。次院文殊等四菩薩。
T2217_.59.0638c10: 音金剛手等云二第二院一。故知以二中壹八葉一 T2217_.59.0638c11: 爲二第一重一也。文殊院等第二重四菩薩爲二第 T2217_.59.0638c12: 三重一第三重外院及釋迦牟尼爲二第四重一也。 T2217_.59.0638c13: 故知三重曼荼羅加二中院一爲二四重壇一也。三 T2217_.59.0638c14: 重約二能圍遶聖衆一四重能所合論也。當レ知今 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二諸佛一也。故疏第三 T2217_.59.0638c17: 云。從レ咽以上至二如來頂相一四智四三昧果徳
T2217_.59.0638c20: 第三云。自レ臍以上至レ咽出 ![]() T2217_.59.0638c21: 薩一。此中自有二二重一。從レ心以下諸大眷屬從レ心
T2217_.59.0638c24: 重圓中第四也。二乘者釋迦院中擧レ伴顯レ主。 T2217_.59.0638c25: 彼院中有二阿難須菩提目連迦葉等一故。八部 T2217_.59.0638c26: 都外院所レ列八部衆故。故知非三如レ次爲二四 T2217_.59.0638c27: 重一耳。又義三重但加二八葉一爲二四重一歟。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: 一重一歟。抄第六云。第一重有レ三。謂中臺鬢
T2217_.59.0639a07: 尊加減一也。疏第五云。且如二是上文所 ![]() T2217_.59.0639a08: 大日如來臍一以下光明是此第二重位。自レ臍 T2217_.59.0639a09: 以上至レ咽所レ出光明爲二第二重位一。自レ咽以
T2217_.59.0639a14: 以下現二生身釋迦一其眷屬不同。自レ臍以上 T2217_.59.0639a15: 至レ咽出 ![]() T2217_.59.0639a16: 從レ心已下諸大眷屬。從レ心已上諸内眷屬。 T2217_.59.0639a17: 從レ咽以上至二頂相一出 ![]()
T2217_.59.0639b03: 疏一異。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二第一
T2217_.59.0639b09: 大護圖中闕レ之。可レ在二第一重内一。二守護門 T2217_.59.0639b10: 可レ在二四方之内門一也。然古記中判二三重所攝 T2217_.59.0639b11: 尊位一不定。又與二圖中一有二合不合一。皆任二意端一
T2217_.59.0639b16: 般若寺石山兩徳判二現圖胎藏諸尊位一中。第 T2217_.59.0639b17: 一重如レ先以二文殊地藏除蓋障蘇悉地一爲二第 T2217_.59.0639b18: 二重一。第一重觀音院次擧二釋迦虚空藏二院 T2217_.59.0639b19: 尊一不レ云二何重一。其次標一第二重一擧二文殊院等 T2217_.59.0639b20: 尊一。以二彼二院一似レ屬二第二重一矣。前後四重中 T2217_.59.0639b21: 以二第二一屬二第一一爲二三重一歟 T2217_.59.0639b22: 且如有人等者。或云。前自性圓壇謂從二如來 T2217_.59.0639b23: 心地一開 ![]() T2217_.59.0639b24: 開 ![]() 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。此文重委釋二前四重壇一也。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: 事一。非レ謂三會座有二實行一歟。疏第十四釋下曼陀 T2217_.59.0639c07: 羅隨二佛菩薩二乘八部四重分位一而出上畢又 T2217_.59.0639c08: 云。欲下爲三普利二一切衆生一故流傳演布上。普爲二 T2217_.59.0639c09: 一切未來衆生一亦爲レ利 ![]()
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。委言レ之。胎藏種子爲レ因智門五義爲レ縁 T2217_.59.0639c17: 生二四重圓壇一也。故經具縁品云。修眞言行一
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。細談互具二六大一無 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。韋陀此云レ明。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: 以二淨行一爲レ志名爲二梵志一。形即身形。謂從二曼 T2217_.59.0640a02: 荼羅 四重内一現二此梵志之身一爲説二瞿曇仙 T2217_.59.0640a03: 等眞言一。瞿曇梵語。具足應レ云二喬答摩一。此曰二
T2217_.59.0640a06: 各眞言一。普通眞言藏品等所説。末代衆生傳 ![]() T2217_.59.0640a07: 持彼所説一而行。依二彼行一同二本尊一故云二精勤 T2217_.59.0640a08: 不久等一也。或久或近准知矣。久近頓證漸次 T2217_.59.0640a09: 二類歟。或依二宿縁有無一有二久近一歟 T2217_.59.0640a10: 更轉方便等者。前云二即是普入一。今何云二更轉 T2217_.59.0640a11: 方便一耶。私案。機有二四類一。或修二一門一得二一門 T2217_.59.0640a12: 果一畢更轉 ![]() T2217_.59.0640a13: 果一即得二普果一故。或解二一門即普門一而行故。 T2217_.59.0640a14: 或行二普因一得二普果一故。故知。前後約二機不同一 T2217_.59.0640a15: 歟。或又前一門修行人不レ入二餘一門一直入二 T2217_.59.0640a16: 普果一故云レ即。非レ不レ轉歟。或今文又悟二仙身 T2217_.59.0640a17: 即大日一故云レ轉。非二轉捨一歟。故疏下釋云。行 T2217_.59.0640a18: 者如レ是解時觀下毘盧遮那與二鬼畜等一其心平 T2217_.59.0640a19: 等無中勝劣之相上。彼從二一門一而入皆見二心王一
T2217_.59.0640a22: 者尚不レ可レ轉二仙身一。何故言レ轉。答。約二佛智一 T2217_.59.0640a23: 元無レ別。隨二人機一有二差別一。若不レ隨二人機一故 T2217_.59.0640a24: 者如三天台山決答中具二四教四土一耶。答。前 T2217_.59.0640a25: 者未レ説レ之時約一機情一也。今至二此經一説二仙人 T2217_.59.0640a26: 即大日尊一時除二大日一外更無二仙身一。故非レ如三
T2217_.59.0640b01: 無非毒鼓因縁者。抄云。涅槃經如來性品云。 T2217_.59.0640b02: 譬如下有レ人以二雜毒藥一用塗二大鼓一於二衆人中一 T2217_.59.0640b03: 繋レ之發レ聲雖レ無二心欲 ![]() T2217_.59.0640b04: 人不二横死一者上。鼓合二涅槃一。死喩二滅惑一。不二横 T2217_.59.0640b05: 死一者喩二一闡提一。此況二曼陀羅所現之身所説 T2217_.59.0640b06: 之乘一。雖二四重差別無量一若隨レ此趣入者無 T2217_.59.0640b07: レ不レ能レ滅レ惑無レ不レ能レ至二涅槃一故以レ相況耳
T2217_.59.0640b10: 也。故疏第七云。就二此經宗一則。五種三昧皆 T2217_.59.0640b11: 是開二心實相門一。不レ同下餘教以二心性之旨未 ![]()
![]() T2217_.59.0640b14: 同一味之所以一也。謂所化一切衆生色心實 T2217_.59.0640b15: 相從二本際一以來常是毘盧遮那平等智身故。 T2217_.59.0640b16: 以應レ之能化無量乘 ![]()
T2217_.59.0640b19: 重曼陀羅所レ示種種類形皆是一種法門身。
![]() T2217_.59.0640b23: 發衆生本心曼荼一。然今釋二果地曼荼義一故。 T2217_.59.0640b24: 會二彼此相違一故。云二衆生色心實相如來平等 T2217_.59.0640b25: 智身一也。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: 釋二菩提實義一云。謂覺二自心從本以來不生一
![]() 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: 所二開發四重圓壇也。諸佛曼荼應縁衆生心 T2217_.59.0640c08: 地感因。因及縁所生果皆 ![]() T2217_.59.0640c09: 一味一也。問。疏第二十云。若如來但住二自證 T2217_.59.0640c10: 之法一則不レ能レ度レ人○故漸次流出漸入二第 T2217_.59.0640c11: 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_.59.0640c12: 流出一。亦不レ離二普門之身一。其八部之衆皆是普 T2217_.59.0640c13: 現色身之境界也。若就二情機一而説則三壇從 T2217_.59.0640c14: レ深至レ淺。乃至世天眞言義淺。但是應身方便 T2217_.59.0640c15: 未二究竟一也。若開二實性一即世天眞言與二大日 T2217_.59.0640c16: 如來一何相異耶。從二如來一則從レ深至レ淺從レ内 T2217_.59.0640c17: 漸レ外而成二三重壇一。從二衆生一則從レ淺至レ深從
T2217_.59.0640c20: 果。若爾何云下開 ![]() ![]() T2217_.59.0640c21: 生圓上耶。答。彼釋於二法然曼荼一或有二如來果 T2217_.59.0640c22: 地一説レ之從本垂迹。或有二行者因中一説レ之從 T2217_.59.0640c23: 因至果。以二行者所修善一寄二曼荼羅一而攝二三 T2217_.59.0640c24: 重分位一也。今意諸佛既修顯更令二衆生開發一 T2217_.59.0640c25: 故。彼此意殊歟。問。前云二衆生色心即如來智 T2217_.59.0640c26: 身一。何云二諸佛衆生曼荼向上向下殊一耶。又諸 T2217_.59.0640c27: 佛壇無二從因至果義一衆生圓無二從果向因義一 T2217_.59.0640c28: 耶。答。疏第二十云。若就二未レ成レ果時一觀レ之。 T2217_.59.0640c29: 此則差次淺深。今以二如來平等惠觀從因至
T2217_.59.0641a03: 歟。准三衆生又約二本覺門一可レ有二從果向因義一 T2217_.59.0641a04: 歟。問。疏第三云。若自レ本垂レ迹則從二中壹一 T2217_.59.0641a05: 一門一各流 ![]() T2217_.59.0641a06: 門一各流二出第二重種種門一從二第二重一一 T2217_.59.0641a07: 門一各流 ![]() T2217_.59.0641a08: 第三重之所二引攝成就一能通二第二重一第二重 T2217_.59.0641a09: 之所二引攝成就一能通二第一重一。第一重之所二
T2217_.59.0641a12: 答。彼又如來住二自證法一無二衆生蒙 ![]() T2217_.59.0641a13: 自證位一現二四重壇一也。於二彼壇一爲レ顯二果徳無 T2217_.59.0641a14: 礙一且作二上下二門一也。行因至果全非二實行 T2217_.59.0641a15: 引入義一。若實行第三重依二引攝一可レ進二第三 T2217_.59.0641a16: 重一。何入二第二重一耶。故知。且反二從本垂迹一第 T2217_.59.0641a17: 三重聖衆假互引攝入二第二重一也。第二第一 T2217_.59.0641a18: 等又爾也。問。若爾果地圓壇無二實類一耶。若 T2217_.59.0641a19: 云レ無者何云二輪圓具足一耶。若云レ有者大師釋
T2217_.59.0641a22: 邊一六道四生皆到於實際人。故若依二十界相一 T2217_.59.0641a23: 無。約二遍計分別邊一長夜受苦人故。故大師釋
T2217_.59.0641a28: 衆生平等心地者。衆生八辨肉團生二大曼陀 T2217_.59.0641a29: 羅王一故云レ地。所生四重一切智智形聲同一 T2217_.59.0641b01: 味故云二平等一。平等之心地故云二平等心地一 T2217_.59.0641b02: 也。故先徳釋云。恒沙之性徳具二一心本源一。曼
T2217_.59.0641b05: 故云二大悲胎藏曼陀羅一。今明二能生五大一故云二 T2217_.59.0641b06: 祕密方便一也。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。爲下欲レ發 ![]()
T2217_.59.0641b10: 祕密方便一切智門五義即縁也。意云。爲レ欲
T2217_.59.0641b15: 爲二利生本一故云二大悲一也。祕密方便者加持 T2217_.59.0641b16: 圓壇。外迹故云二方便一。異二顯乘一故云二祕密一矣。 T2217_.59.0641b17: 所謂内證圓壇於二一切智地建 ![]() T2217_.59.0641b18: 身一也。外迹圓壇住二神力加持一建 ![]() T2217_.59.0641b19: 陀羅種種類形一也。疏第六云。三重曼荼羅 T2217_.59.0641b20: 所レ示種種類形皆是如來一種法門身。是故
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T2217_.59.0641b25: 次第一亂脱可レ讀レ之歟。但空初擧者依正二報 T2217_.59.0641b26: 五輪影略互顯歟。依擧レ空正擧二四大一也。故 T2217_.59.0641b27: 第五卷云。眞言者圓壇先置二於自體一。自レ足而 T2217_.59.0641b28: 至レ臍成二大金剛輪一。從レ此而至レ心當レ思 ![]()
T2217_.59.0641c02: 中。東南北西次第也。今經次第同二彼次第一 T2217_.59.0641c03: 也。下文五字次第如レ常。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。列二次第一無二一准一。例如二 T2217_.59.0641c06: 眞門雜亂住一矣 T2217_.59.0641c07: 如此即是毘婆沙義者。所牒經中以二一切智 T2217_.59.0641c08: 智レ類二虚空一。何指レ彼云二毘婆沙義一耶。私案。可 T2217_.59.0641c09: レ讀二文點一。如レ此即是毘婆沙義虚空無レ過無
T2217_.59.0641c12: 倶舍論中云二虚空無爲一。故知。虚空有二過徳二 T2217_.59.0641c13: 義一。何云二無過無徳一耶答。婆沙云レ空者無爲。
T2217_.59.0641c17: 此中相況有三義等者。指事云。虚空有二三義一
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。疏云レ有二三義一故。 T2217_.59.0641c22: 或經三句疏三義同歟。故疏言二此中相況有 T2217_.59.0641c23: 三義一故。三義逆次配レ之。離一切分別者離二 T2217_.59.0641c24: 妄執分別一故云二無分別一。經無分別者離二分別 T2217_.59.0641c25: 度量一故無邊際義也。無無分別者離二細分別一 T2217_.59.0641c26: 故畢竟淨義也。或又經簡略故擧二無分別一 T2217_.59.0641c27: 義一疏廣博故顯二餘義一歟。二番文者虚空有二 T2217_.59.0641c28: 二重釋故。或云。前約實智釋後約二權智一解 T2217_.59.0641c29: 也。私云。上約二分喩一也。謂虚空無過無徳佛 T2217_.59.0642a01: 智離過成徳故。下釋約二全喩一也。謂虚空佛智 T2217_.59.0642a02: 同具二離相成辨二義一故。又義。前空界後大虚 T2217_.59.0642a03: 故 T2217_.59.0642a04: 所以重言等者。抄云。應二長聲一讀レ之應レ云二劫 T2217_.59.0642a05: 跛劫跛夜帝一。劫跛者分別也。夜帝之言即是 T2217_.59.0642a06: 更義。謂分別之上更生二分別一也。此即於二麁 T2217_.59.0642a07: 分別上一更生二細分別一。是以疏引レ例云。如尋
T2217_.59.0642a10: 別之分別也。即細分別也。如レ次配二尋伺一矣。 T2217_.59.0642a11: 意云。於二虚空一離二青黄等麁分別一云二離分別一。 T2217_.59.0642a12: 遣二質礙無質礙等細分別一云二無分別一。遣二能
T2217_.59.0642a15: 一切句是總擧也。分別梵云二劫跛一。是麁分 T2217_.59.0642a16: 別。無分別梵云二劫跛夜帝一。此細分別。疏云。 T2217_.59.0642a17: 無二妄執分別一故無分別亦無也。故今以三分
T2217_.59.0642a21: 也。第二不擧者同二離一切分別一故歟。然則分 T2217_.59.0642a22: 別之上更生分別義者如レ次釋二經無分別無 T2217_.59.0642a23: 無分別文一也。但細分別名二無分別一者望二麁 T2217_.59.0642a24: 分別一故。例如二釋論應不應一矣。意云。離二一切
T2217_.59.0642a28: 既不レ爾存レ下是應レ無也 T2217_.59.0642a29: 例如尋伺等者。唯識論第七云。尋謂尋求。令下 T2217_.59.0642b01: 心忽遽於二意言境一麁轉上爲レ性。伺謂伺察。令下 T2217_.59.0642b02: 心忽遽於二意言境一細轉上爲レ性○竝用二思惠 T2217_.59.0642b03: 一分一爲體。於二意言境一不二深推度一及深推度
T2217_.59.0642b06: 爲二例證一。眼識意識又爾。今分別無分別者一 T2217_.59.0642b07: 聚相應法多中且擧二麁細異王數一例レ餘心所 T2217_.59.0642b08: 等一歟。猶如レ云二異生羝羊一。羝羊亦雖二異生一其 T2217_.59.0642b09: 中最劣爲レ喩。故又妄執分別未下必與二尋伺一倶 T2217_.59.0642b10: 起上。尋伺非二定相應法一故。二禪已上無二尋伺一 T2217_.59.0642b11: 故。欲界煩惱心未二發言一時不レ有二尋伺一故。又 T2217_.59.0642b12: 今分別是妄執分別。五識非二執相應識一護法 T2217_.59.0642b13: 意。然今宗八識皆執相應故同二安惠義一歟。 T2217_.59.0642b14: 問。尋伺體類既同。可二一時倶起一。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: 起一也。故唯識論云。四中尋伺定不二相應一。體
T2217_.59.0642b27: 無分別亦無無分別者。或本亦字下但有二一 T2217_.59.0642b28: 無字一。今本同レ經。上以無妄執分別故釋二經 T2217_.59.0642b29: 離一切分別一也。次下二句如レ次釋二經下二 T2217_.59.0642c01: 句也。若依二或本一者。經望二麁分別一云無分 T2217_.59.0642c02: 別一。釋細分別故云二分別一歟。或又初無字被二
T2217_.59.0642c05: 亦無也者遣二細分別一也 T2217_.59.0642c06: 又如虚空離種種顯形色相等者。此釋約二太 T2217_.59.0642c07: 虚一歟。空界色顯色所攝故。或又破執談歟。自 T2217_.59.0642c08: 宗實義於二空一大二論顯形一故。若爾太虚猶可 T2217_.59.0642c09: レ有二顯形一矣。此中又有二三義離二顯形一是畢竟 T2217_.59.0642c10: 淨義一。合二法離相一。無造作是無分別義也。故法 T2217_.59.0642c11: 云二無分別起作一。而能含容等無邊際義。合二法 T2217_.59.0642c12: 於無量度門等一也 T2217_.59.0642c13: 天人阿修羅依者。問。一切智智爲二十界依一。何 T2217_.59.0642c14: 擧二三道一耶。答。天在レ空故表二眞諦一。人在レ地 T2217_.59.0642c15: 故表二俗諦一。修羅於二空地一自在故表二非空非 T2217_.59.0642c16: 有中道一也。是則一切智地一心上建 ![]() T2217_.59.0642c17: 之義也。此三諦猶如二面上三目伊字三點一矣。 T2217_.59.0642c18: 故天台釋云。心性不レ動假立二中名一。亡 ![]()
T2217_.59.0642c21: 是假。同一種法門身即空也 T2217_.59.0642c22: 一切智地等者。且合レ譬者。一切智地合二大 T2217_.59.0642c23: 地一。大悲曼荼合二百穀衆藥等一。一切種子合二皆 T2217_.59.0642c24: 從大地一。種子即一切智地故。之所出生合二而 T2217_.59.0642c25: 生一。即此諸乘合二根芽等一。根芽等草木叢林之 T2217_.59.0642c26: 徳。諸乘又普現色身之用故。無量事業等合二 T2217_.59.0642c27: 一切衆生等一。法擧二所作事業一。譬示二能作衆 T2217_.59.0642c28: 生一故。於生死涅槃其心平等合二而養育之
T2217_.59.0643a02: 憂一。八風不動合二深廣下二句一。或合二増之已下 T2217_.59.0643a03: 四句一歟。世間八風者起信論云。利・衰・毀・譽
T2217_.59.0643a06: 依二實徳一讃名レ稱依二實過一論名レ譏。逼迫侵レ形
T2217_.59.0643a09: 智起故。上縁待者此也。煩惱是智起縁。縁又 T2217_.59.0643a10: 待二煩惱一起故云二縁待一矣。煩惱薪盡故智火 T2217_.59.0643a11: 隨滅之意。合二譬中然後隨滅句一矣。釋論中 T2217_.59.0643a12: 云二始覺隨無一此意矣 T2217_.59.0643a13: 一切智火等者。以二智火一合二世火一。聖者・異生 T2217_.59.0643a14: 合二貴賤一。平等有之合二同用一。凡聖智力漏無漏 T2217_.59.0643a15: 雖レ異皆有二智力一故云二平等一。遮二相宗立無性一 T2217_.59.0643a16: 歟。若不レ爾何譬二貴賤同用一矣。或又平等有 T2217_.59.0643a17: 之約二本有智體一故云レ火。令諸行人等約二修 T2217_.59.0643a18: 生智用一故譬説云二照明一。行人合二迷惑者一。令 T2217_.59.0643a19: 見合二作照明一。如實道合二正路一。餘可レ知矣。譬
T2217_.59.0643a22: 釋約二自利一釋二智火一故云二我當等一也。見如實 T2217_.59.0643a23: 道亦分有二異生持齊等一。有二淨菩提心少分増 T2217_.59.0643a24: 明義一故。如實知自心有二十重一故 T2217_.59.0643a25: 太虚澄廓等者。此下四句合二法中令證涅槃 T2217_.59.0643a26: 清涼法性文一。自在旋轉等二句合二法中無障 T2217_.59.0643a27: 礙力一歟。此中開榮増長者倶舍云。風能作二長
T2217_.59.0643b01: 昧者。五蓋障煩惱歟。蓋障煩惱故。又准三五 T2217_.59.0643b02: 蓋障中有二煩惱障一。今取二五中之一一歟。況准二 T2217_.59.0643b03: 唯識等一云三煩惱障能障二涅槃一。今又障二涅槃一 T2217_.59.0643b04: 故但煩惱障歟。就レ中譬説熱惱衆生釋專冥一 T2217_.59.0643b05: 彼論此皆擾惱有情身心名煩惱障之文一。又 T2217_.59.0643b06: 下文擧二無明一。是所知障故。又五蓋障隨一有二 T2217_.59.0643b07: 所知障一故。唯識論無明住地爲二所知障一故。 T2217_.59.0643b08: 故知。一切蓋障通二五蓋總句。煩惱無明彼中 T2217_.59.0643b09: 第一第五故。又准二理趣經一切蓋障及煩惱 T2217_.59.0643b10: 障文一。障蓋與二煩惱一歟。五蓋障初地所斷。今 T2217_.59.0643b11: 如來惠風所除。煩惱中可レ盡二一切惑一歟。故 T2217_.59.0643b12: 水大中云二如來智若體無煩惱一。火大文云二一 T2217_.59.0643b13: 切戲論煩惱一。此等寧但局二煩惱障一耶。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: 云二於業煩惱解脱一。況第二劫所知乎 T2217_.59.0643b18: 從高起下等者。高下合二法中法界世間一。多所 T2217_.59.0643b19: 饒益合二利益群生一。能潤草木合二潤諸等持一。而 T2217_.59.0643b20: 生華果合二生助道法等一句一。而生花合二生助 T2217_.59.0643b21: 道。而生菓合二成大果實一也。又多所饒益合二 T2217_.59.0643b22: 利益二字一。以二草木一合二群生一歟。法譬綺レ文示 T2217_.59.0643b23: レ之歟。洗諸滓穢等二句逆次合二獲得清涼定 T2217_.59.0643b24: 等二句一。餘可レ知矣。又體無煩惱至二無濁一三句 T2217_.59.0643b25: 初約二本覺體淨義一次約二始覺斷障義一後約二 T2217_.59.0643b26: 始本無二義一。如レ次自然智・一切智・無礙智。此 T2217_.59.0643b27: 中本性清潔者或云。火燒二塵垢一令レ同二自體一 T2217_.59.0643b28: 爲レ淨。風吹 ![]() T2217_.59.0643b29: 其體レ令二清淨一爲レ淨。故知淨除言雖レ同其義 T2217_.59.0643c01: 是別矣。又火護摩義風辟除義水灌頂義也
![]() T2217_.59.0643c04: 四重圓壇一之義上。今釋示下發 ![]() T2217_.59.0643c05: 衆縁之五字義上也。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。上顯二五大即五字義一故 T2217_.59.0643c08: 云二 ![]() T2217_.59.0643c09: 縁一。智性因妙果究竟故。或上始覺下明二五縁 T2217_.59.0643c10: 不闕之義一。或又今文雙結二前兩釋一而示二若五 T2217_.59.0643c11: 大若五字具足至レ果之義一也。般若寺抄云。意 T2217_.59.0643c12: 以二此五大縁一生 ![]() T2217_.59.0643c13: 火風空爲レ縁世間草木及萬物得二生長一。故以 T2217_.59.0643c14: レ此爲レ譬。故胎藏軌初以二五大一觀爲レ旨耳也
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。前云二 T2217_.59.0643c19: 平等心地一是也。故上釋云。復次以二種種法界
T2217_.59.0644a02: 字是四曼隨一也一。何云二能生六大一耶。答。大
T2217_.59.0644a06: 大無相不二之位直名二四種曼荼羅一。次所生
T2217_.59.0644a10: 伽故無一能所一而能所。誰爲二其本一。故四曼六 T2217_.59.0644a11: 大互得二其名一歟。又義。十住心論等六字別 T2217_.59.0644a12: 擧是爲レ顯二六大法身不二位一。六大法身能生 T2217_.59.0644a13: 四曼所生故。先徳釋四曼外立二法界曼荼一故 T2217_.59.0644a14: 又五種法身意歟。又義。以二六字一顯二六大一故 T2217_.59.0644a15: 云二能造一。非二六字即能造一歟。法界攝故。故
T2217_.59.0644a19: 因一云レ種 ![]() ![]() T2217_.59.0644a20: 識第八云。一名言二習氣一。謂有爲法各別親種。 T2217_.59.0644a21: 名言有レ二。一表義名言。即能詮レ義音聲差 T2217_.59.0644a22: 別。二顯境名言。即能了レ境心心所法。隨二
T2217_.59.0644a25: 今宗有爲無爲諸法皆法然故。種子義又通二 T2217_.59.0644a26: 爲無爲一歟。不レ同二相宗本有新薫皆有爲一矣。
T2217_.59.0644a29: 觀種子三形尊形次第轉成義。未レ見二了因種一 T2217_.59.0644b01: 耶。答。彼文何遮二名言種子義一。又本地自證位 T2217_.59.0644b02: 六大四曼性然故不レ可レ有二轉成義一。加持瑜伽 T2217_.59.0644b03: 壇隨縁無礙故論二種三轉成義一。斯則三身互 T2217_.59.0644b04: 具故。爲二利生一隨二隱顯一而言二轉成義一也。又五 T2217_.59.0644b05: 字變成二五輪一。假五大非レ實故。故知。四大六 T2217_.59.0644b06: 大能造之名言種子義顯密雖レ同。無常常住 T2217_.59.0644b07: 義顯密大異。勿レ令二相濫一耳。或人義云。六大 T2217_.59.0644b08: 位有二四曼一。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: 攝二於六大一而爲二能生一。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: 小乘云二有爲無常一一乘攝相歸性云二常住一。今 T2217_.59.0644b15: 宗談二無盡莊嚴本具一故。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。今普現二隨 T2217_.59.0644b19: 類身一而悉現二如來身一者明二本迹不思議加持
T2217_.59.0644b24: 作二種種乘一故云レ爾也。金剛手以下釋二問來 T2217_.59.0644b25: 由一故爲二問釋一。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: 五大合生二薩般若種子一能成 ![]() T2217_.59.0644b28: 會諸菩薩令レ生レ疑也。即疑云。如是生 ![]() T2217_.59.0644b29: 般若種子一以レ何爲レ因以レ何爲レ根以レ何爲二究 T2217_.59.0644c01: 竟一。言即佛説云。菩提爲レ因大悲爲レ根方便
![]() T2217_.59.0644c04: 來加持相一所二惟忖一知三佛將レ説二一切智智法 T2217_.59.0644c05: 門一故自先喩 ![]() ![]() T2217_.59.0644c06: 解之機一也。然後問レ佛。如レ是一切智智以レ何
T2217_.59.0644c09: 生解之機疑一。文殊發揮同二此會金剛手之惟 T2217_.59.0644c10: 忖一。釋尊説二實相一類二大日答説一。動執之徒離二
T2217_.59.0644c13: 即時憤憤悱悱者。抄云。言二憤憤悱悱一者。子
T2217_.59.0644c19: 也。爲當授記明二一乘因一也。又佛坐道場明
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T2217_.59.0645a01: 譬如春陽等者。此有二二義一。或前例證此譬説 T2217_.59.0645a02: 也。從二得離疑網句一還二例如文一讀レ之。若爾今 T2217_.59.0645a03: 經譬説。依二若無機人等釋一今經會座有二實 T2217_.59.0645a04: 行一歟。答。容有之義也。非レ有二實行一。或云。有二 T2217_.59.0645a05: 實行一也。又義。從二發起深益一還二例如一讀レ之。 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。雖レ遇二靈山法華際會一。由レ無二佛種性一故
T2217_.59.0645a10: 答三聖二聖雖レ異。大日・釋迦現瑞金手・彌勒 T2217_.59.0645a11: 疑問相同。文殊指二名體一。釋迦印演説擬二大日 T2217_.59.0645a12: 印廣説一也。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。此依二金手疑一 T2217_.59.0645a14: 直説故非二全同一耳。凡作二如レ此儀式一是爲二未 T2217_.59.0645a15: 來衆生一也。故下釋云。亦爲二未來弟子一明二
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。雷風者陰陽相勃出レ聲之謂也。穀梁傳云。 T2217_.59.0645a21: 陰陽相薄感而爲レ雷。風者氣也。又雷即風 T2217_.59.0645a22: 也。積レ風成レ雷。鼓動者易曰。雷以鼓レ之。風以 T2217_.59.0645a23: 動レ之。雨以潤レ之。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。於二高野山傳法院一。以二傳 T2217_.59.0645a28: 法會談義之次一草畢。同七月比。於二醍醐寺 T2217_.59.0645a29: 中性院一。託二他人一令二清書一畢自拭二老眼一加 T2217_.59.0645b01: 點畢。若九牛一毛合二佛意一者。願以彼功 T2217_.59.0645b02: 徳一爲二九品往生因一矣。披覽人必可レ令レ訪二 T2217_.59.0645b03: 菩提一矣
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。金剛手見二瑞相之條末一 T2217_.59.0645b10: 而悟二内證之宗本一故云二測加持深意一也。故 T2217_.59.0645b11: 云二善哉一。又能下金剛手以二五喩一顯二一切智 T2217_.59.0645b12: 功徳一而作二大會生解因縁一。即測三聖心不レ失二
T2217_.59.0645b15: 可レ讀也。又義。今文次歎二宗本條・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。例如三法華藥草喩品善哉善哉文釋レ歎二 T2217_.59.0645b18: 權實二智一矣。依二此意一。預測二字貫二又能已下 T2217_.59.0645b19: 文一讀レ之。仰測又爾也。二義中前義爲レ勝。上 T2217_.59.0645b20: 既明二見レ末悟レ本之義一畢。次金剛手説二五喩一 T2217_.59.0645b21: 爲二生解因縁一。然後如來云二善哉善哉一。豈漏二 T2217_.59.0645b22: 五喩義一耶。故上釋云。金剛手觀 ![]()
T2217_.59.0645b26: 我觀一切等者。此下釋二第三善哉一也。三句 T2217_.59.0645b27: 同攝二一切祕深事一故復歎也。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: 依二深祕門一四重聖衆雖レ無二優劣一。若依二淺略 T2217_.59.0645c02: 門一四重圓壇非レ無二淺深一。仍望二第一重一而第 T2217_.59.0645c03: 二重云二淺行一也。又義。指二加持世界實行人一 T2217_.59.0645c04: 歟。然前義爲レ善。加持世界人既非二會座衆一。 T2217_.59.0645c05: 何云二無能發問一矣。問。守護經第一云爾時法 T2217_.59.0645c06: 自在王菩薩而白レ佛言。彼一切智諸佛境界 T2217_.59.0645c07: 三昧以二何法一而爲二其因一復以二何法而爲二根
T2217_.59.0645c10: 問一。若爾何云二無能發問者一耶。答。彼經説文大 T2217_.59.0645c11: 旨同二今經一。可レ謂二同本異譯一。設雖レ通二餘菩薩 T2217_.59.0645c12: 發問一。爲レ歎二金剛手一且作二此釋一何失。金剛手 T2217_.59.0645c13: 功徳倍増者。實雖二久已通達一。爲二未來流布一 T2217_.59.0645c14: 准二常説法得益之義一示 ![]() T2217_.59.0645c15: 復明於所受法等者。此下釋二經汝當等文一也。 T2217_.59.0645c16: 謂於二今經文一有二二意一。初釋意諦聽作意者 T2217_.59.0645c17: 顯 ![]() T2217_.59.0645c18: 釋意眞言教自受法樂説故。法界宮無二當機一 T2217_.59.0645c19: 故。大日如來爲レ令下金剛手諦聽作意爲二未來
T2217_.59.0645c22: 當等釋一也。意依二善哉加持一故功徳倍増。又 T2217_.59.0645c23: 依二此加持一故受法無漏失一也 T2217_.59.0645c24: 亦爲未來弟子者。或云。自性會中未二來入一故 T2217_.59.0645c25: 云二未來弟子一也。私云。今經雖二三世常恒説一 T2217_.59.0645c26: 且約二傳法聖者流傳一云二未來一歟。故經云二我 T2217_.59.0645c27: 當來世時等一矣 T2217_.59.0645c28: 深心受法之儀式也者。抄云。深心曰レ諦囑 T2217_.59.0645c29: 耳曰レ聽。聽レ音察レ理名二善作意一矣。此意以二 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote:
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