大正蔵検索 INBUDS
|
大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 627 628 629 630 631 632 633 634 635 636 637 638 639 640 641 642 [行番号:有/無] [返り点:有/無] [CITE]
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説眞言之義一 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: 界設以二神力一不可レ示レ人也。故下擧レ喩示二彼
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。疏釋云。釋通世諦一明二起教所由一矣 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
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: 金剛手一問答彼因縁一即今經也。然如二古義一 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轉授 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: 諦一時自當レ通達第一義諦一。故云二二諦説法一 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: レ推尋其體一耶。然我已悉見二外用迹一雖レ知レ有二
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: 境界出過語言道一。以下知四自證非レ可三宣説而 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。所以今譯者略取二義一欲レ顯二 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生也。 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。具足智斷一應レ受二供養一
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動。以
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
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: 相一有分而不レ能二盡知一。故總相受レ名。佛一切 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。此心非簡釋論一 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。窮達一切法一圓照一
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: 説歟。觀夫顯乘以二一心一爲レ理故實證時無 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: 言語一可授レ人也。次擧レ喩即此意也。然在二加 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解。然 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。若入二字門一悉離二一切相一。離
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: 華一供養燃燈佛一。敷二鹿皮衣一布レ髮掩レ泥。是時 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染。但約レ耽
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知自性土各説三密之 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。今釋發起未來流通四重 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: 彼開發衆生心地之曼荼一故。此如來心地 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: 盡二諸位一安置諸供養具上。明相未レ出已前使二
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。寄在 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。今佛菩薩等相配四重壇一方如何。答。第 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現無量十住諸菩 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。且如二是上文所説。從二 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: 至レ咽出現十住諸菩薩一。然此中自有二二重一。 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現四智四三昧果徳佛
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: 心地一開發無盡藏一故今加持世界壇。謂爲三 T2217_.59.0639b24: 開發衆生心地壇一故而垂二應迹一外現曼荼故。 T2217_.59.0639b25: 故或現佛身者受用變化二身也。韋陀梵志及 T2217_.59.0639b26: 非人身者五通神仙天龍八部等也。即等流身 T2217_.59.0639b27: 也。私云。此文重委釋二前四重壇一也。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益諸大衆會一故請二
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: 果一畢更轉入普門一也。或依二一門行一得二一門 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聞聞レ之皆死唯除中一 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字眞金之智體心王
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。因及縁所生果皆字門故云二皆同 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。若爾何云下開發諸佛壇一已還令レ開發衆 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: 一門一各流出第一重種種門一從二第一重一一 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: 門一各流出第三重種種門一。若行レ因至レ果則 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益故從二 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。爲下欲レ發起
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立一種法門 T2217_.59.0641b18: 身一也。外迹圓壇住二神力加持一建立三重曼 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
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惟水
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立三諦一 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。亡泯三
T2217_.59.0642c21: 是假。同一種法門身即空也 T2217_.59.0642c22: 一切智地等者。且合レ譬者。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。風吹去塵穢一令二遠離一爲レ淨。水不レ失二 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。今釋示下發起曼荼羅一能生 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: 云二字爲地等一。今明三此五字五大爲二三句之 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: 以二此五大縁一生長如來法性身一。譬如三地水 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: 因一云レ種等爲レ種。名言種子之意歟。唯 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就菩提妙果一。此 T2217_.59.0644b28: 會諸菩薩令レ生レ疑也。即疑云。如是生立薩 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: 門一故自先喩顯其五喩功徳一而發起大會生 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
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。金剛手觀知獨一法
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現此相一歟 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: 顯令金剛手於二受法一無中漏失上也。亦爲以下 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: 627 628 629 630 631 632 633 634 635 636 637 638 639 640 641 642 [行番号:有/無] [返り点:有/無] [CITE] |