INBUDS
大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 00
![[First]](first.gif)
![[Prev+100]](10first.gif)
![[Prev]](prev.gif)
43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 ![[Next]](next.gif)
![[Next+100]](10next.gif)
![[Last]](last.gif)
[行番号:有/無] [返り点:有/無] [CITE]
| T2213_.58.0040a01: | 御本云 | 元徳二年 | 庚 午 | 潤六月二日加點了 |
| T2213_.58.0040a02: | 建武四年 | 丁丑 | 二月三日 |
T2213_.58.0040a04:
T2213_.58.0040a05:
T2213_.58.0040a06:
T2213_.58.0040a07:
T2213_.58.0040a08: 沙門阿寂記
| T2213_.58.0040a09: | 釋入眞言門住心品之餘 | 經一 疏一 |
T2213_.58.0040a11: 四。初明レ指二所住三昧一。二明三密化用。三明
T2213_.58.0040a12: 譬説。四明合譬也
T2213_.58.0040a13: 初中。是故者指上之言也。住自在神力者。如
T2213_.58.0040a14: 來於法得最自在故。爲十方法界一切衆生。
T2213_.58.0040a15: 不動本地薄伽已體。現無量無邊神力應用。
T2213_.58.0040a16: 一時ニ遍ク令
T2213_.58.0040a17: 故云自在也。神力如前。加持者。大旨如前釋。
T2213_.58.0040a18: 加者諸佛大悲之日光。持者行者信心之心
T2213_.58.0040a19: 水也。故敦造紙云。如來大悲ヲ與ヘ二衆生信心ニ一。
T2213_.58.0040a20: 佛日之影現二衆生心水一曰レ加。行者心水能
| T2213_.58.0040a21: | 感二佛日一名レ持 | 云云 |
T2213_.58.0040a23: 隱之時。母胎藏能受持生長種子。諸佛以二
T2213_.58.0040a24: 悲願力一放光加被ス。感應因縁之故衆生發心
| T2213_.58.0040a25: | 修行ス。是謂自行 | 云云 |
T2213_.58.0040a27: 水ニ一。也
T2213_.58.0040a28: 二從普等下。明三密應化中。示種種諸趣所
T2213_.58.0040a29: 喜見身者。身密之應化也。所謂示現十界形
T2213_.58.0040b01: 状。令九界衆生悦樂也。説種種性欲所宜聞
T2213_.58.0040b02: 法者。口密之應用也。種種性慾者。九界性
T2213_.58.0040b03: 欲也。性欲者如下釋。所宜聞者。彼九界群
T2213_.58.0040b04: 類所ノレ樂レ聞ント法也。隨種種心行開觀照門者。
T2213_.58.0040b05: 意密之應用也。種種心行者。彼無量衆生ノ
T2213_.58.0040b06: 心之所念心ノ之所行ナルカ故云心行也。開觀照
T2213_.58.0040b07: 門者。彼彼各各所知見ノ三摩地也。然此應
T2213_.58.0040b08: 化者。指此三密應化也。非從毘盧遮那佛身
T2213_.58.0040b09: 或語或意生者。如此聖衆ハ是本來成就ノ之佛
T2213_.58.0040b10: 蓮金三部聖衆故。今始メテ非下從二毘盧遮那身
T2213_.58.0040b11: 口意一而生上故云爾也。於一切時處者。指
T2213_.58.0040b12: 有縁起一云二一切一也。時者超越三時之時也。
T2213_.58.0040b13: 處者指盡空法界之處。是離分限方所也。起
T2213_.58.0040b14: 滅邊際不可得者。如是三部聖衆之隱顯ハ。即
T2213_.58.0040b15: 是六大法界從テレ縁滅シ從テレ縁起
T2213_.58.0040b16: 息
| T2213_.58.0040b17: | 非言語心量所及。故云二邊際倶不可得一也 | 矣 |
T2213_.58.0040b19: 藥草等者。謂有二呪術之人一。以二藥術之力一故。
T2213_.58.0040b20: 變二瓦礫草木一化二現シ象馬牛羊禽獸鳥類等。
T2213_.58.0040b21: 乃至船車室宅宮殿樓閣等ヲ一。或幻二化ス國王大
T2213_.58.0040b22: 臣婆羅門居士比丘比丘尼等一。而ルヲ彼幻人等。
T2213_.58.0040b23: 或作二歌詠舞妓一令二前人ヲ
T2213_.58.0040b24: 五欲之境一使二人ヲ
T2213_.58.0040b25: 量可畏恐怖形状一令二人ヲ
T2213_.58.0040b26: 犬高踏費龍遠飛。並是藥力所致。師術所爲
| T2213_.58.0040b27: | 云云 |
T2213_.58.0040b29: 亦有リレ分二別
T2213_.58.0040c01: 及種種諸物一。雖レ知二無實ナリト一。然モ色可レ見聲可
| T2213_.58.0040c02: | レ聞。與二六情一相對不二相錯亂一 | 云云 |
T2213_.58.0040c04: 内ニ有ヤ不ヤ。答言不ナリ。外ニ有ヤ不ヤ。答言不ナリ。内外
T2213_.58.0040c05: 有ヤ不ヤ。答言不ナリ。從二先世一至二今世一從二今世一
T2213_.58.0040c06: 至ヤ二後世ニ一不ヤ。答言不ナリ。幻所作有ヤ二生者滅者一
T2213_.58.0040c07: 不ヤ。答言不ナリ。實ニ有二一法一是レ幻ノ所作ナリヤ不ヤ。答
T2213_.58.0040c08: 言不ナリ。佛言。頗ル二見頗ル三聞クヤ幻所作妓樂ヲ一。不。
T2213_.58.0040c09: 答テ言ク我亦聞亦見。佛問二徳女ニ一幻空ニ
T2213_.58.0040c10: 實ナリ。云何ソ從レ幻能作ヤ二妓樂一。徳女白レ佛言。世
T2213_.58.0040c11: 尊是幻相爾ナリ。雖レ無二根本一而可シ二聞見一。佛言。
T2213_.58.0040c12: 無明亦如是。雖丙不二内ニ有一不二外ニ有一不二内外ニ
T2213_.58.0040c13: 有一。不先世ヨリ至リ二今世一今世ヨリ至中後世ニ上。亦無二實
T2213_.58.0040c14: 性一無レ有乙生者滅者甲。而無明因縁ヲモテ諸行生ス。
T2213_.58.0040c15: 乃至衆苦集アリ。如二幻息トキハ幻ノ所作息カ一。無明亦
| T2213_.58.0040c16: | 爾ナリ。無明盡ハ行亦盡ク。乃至衆苦集皆盡ク | 云云 |
T2213_.58.0040c18: 四從如下。明合譬中。如來金剛之幻亦復如
T2213_.58.0040c19: 是者。如來義如上釋。金剛者。三世常恒不
T2213_.58.0040c20: 壞不盡之幻故云金剛。亦能摧ク二無明煩惱一大
T2213_.58.0040c21: 智金剛之幻故云金剛。言ロハ如來隨二衆生根
T2213_.58.0040c22: 性一。或現二慈悲之形一。或現二敬愛之形一。或現二降
T2213_.58.0040c23: 伏之形一。如レ是以二三密加持一出二現
T2213_.58.0040c24: 種種無量ノ奮迅示現ヲ一。譬如下幻師隨二前人心一
T2213_.58.0040c25: 作中種種未曾有之幻事上。故云二亦復如是一。縁謝
T2213_.58.0040c26: 即滅機興即生者。是則今宗之至要也。能能
T2213_.58.0040c27: 思之。言ロハ十界從本已來。本有常住離二去來
T2213_.58.0040c28: 今一。明朗無礙無レ有二垢障一。但從テ二前縁ニ一有二去
T2213_.58.0040c29: 來起滅之相一。即如レ云二三世常恒不壞化身利
| T2213_.58.0041a01: | 益有情無時暫息一 | 云云 |
T2213_.58.0041a03: 四衆不二定テ隨テレ縁生一故。譬如下火ノ隨テ二所燒ノ
T2213_.58.0041a04: 處ニ一爲
名ト。若離レハ二燒處ヲ一火不可得。因二眼縁
T2213_.58.0041a05: 色生ス二眼識ヲ一。若離レハ二所縁一識不可得。餘識亦
| T2213_.58.0041a06: | 如是 | 云云 |
T2213_.58.0041a08: 也。依二衆生ノ燒處滅盡スルニ一故。如來三密之智火
T2213_.58.0041a09: 隨亦滅盡ス。是則縁謝即滅也。故知ヌ起ト與ハレ滅
T2213_.58.0041a10: 有リ二衆生之機縁ニ一。如來常住不壞ノ化身ハ三世
T2213_.58.0041a11: 常住離タリ二起滅ノ相ヲ一。譬如ハ二天ノ月一現ト與レハ沒有リ二
T2213_.58.0041a12: 池水之動靜ニ一。雲上天月ハ離タリ二隱沒之相ヲ一。爰以
T2213_.58.0041a13: 法華疏記九云。諸佛實ニ無シ二彼此一。但機ニ有二
| T2213_.58.0041a14: | 在無一。無始法爾故 | 云云 |
T2213_.58.0041a16: 若去若生若滅ヲ一。則能知ル二佛所説ノ諸法實相ヲ一。
T2213_.58.0041a17: 是人行二般若波羅蜜一近シ二阿耨菩提ニ一。名爲二眞
T2213_.58.0041a18: 佛弟子一。不三虚妄ニ食二人信施一。是人應受供養。
T2213_.58.0041a19: 爲世間福田。譬如乙大海水中ノ諸寶。不下從モ二東
T2213_.58.0041a20: 方一來上不下從二南方西方北方四維上下一來上。衆
T2213_.58.0041a21: 生善根因縁ノ故ニ海ニ生二此寶ヲ一。此寶亦不下無
T2213_.58.0041a22: 因縁一而生スルニ上。是寶皆是從二因縁和合一生ス。是
T2213_.58.0041a23: 寶若滅トモ又不三去テ至二十方一。諸縁合カ故ニ有リ。諸
T2213_.58.0041a24: 縁離カ故ニ滅スルカ甲。諸佛身亦如是。從二本業因縁果
T2213_.58.0041a25: 報一生ス。生トモ不下從二十方一來上。滅スル時亦不三去テ至二
| T2213_.58.0041a26: | 十方一。但諸縁合スル故ニ有リ。諸縁離カ故ニ滅ス | 云云 |
T2213_.58.0041a28: 則今宗表徳實義也。非遮情淺略分。言ハ有相
T2213_.58.0041a29: 生滅ノ諸法ノ體相。即是四重法界ノ曼荼羅也。
T2213_.58.0041b01: 一一ノ體ハ六大法界也。一一ノ相ハ四曼也。一一ノ
T2213_.58.0041b02: 用ハ三密也。故一塵處ニ備二六大四曼三密之體
T2213_.58.0041b03: 相用ヲ一。而周二遍ス法界ニ一。器世間既爾。有情世
T2213_.58.0041b04: 間智正覺世間モ亦如是。故經ニハ云二心虚空菩
T2213_.58.0041b05: 提三種無二ト一。如レ是三種世間ノ性相各各ニ法
T2213_.58.0041b06: 住ス二法位一。住
T2213_.58.0041b07: 云二是法住法位世間相常住一。大品經云。不壞
| T2213_.58.0041b08: | 假名而説實相 | 云云 |
T2213_.58.0041b10: 第十五云。云何觀諸法得實相。答曰。觀知諸
| T2213_.58.0041b11: | 法無有瑕隙。不可破不可壞。是爲實相 | 云云 |
T2213_.58.0041b13: 相叶ヘリ。故ニ引テ以爲レ例。祕經ニ云二即此身五佛一。
T2213_.58.0041b14: 此ノ經ニ云。世人應三供養
T2213_.58.0041b15: 父母所生身即證大覺位一。又愛染王正ク顯ス二即
| T2213_.58.0041b16: | 事而眞之相ヲ一 | 更問 |
云。常於三世。| T2213_.58.0041b18: | 不壞化身。利樂有情無時暫息 | 云云 |
T2213_.58.0041b20: 故。神力者。且從舊譯耳。加持如上釋。經
T2213_.58.0041b21: 者。開題云。貫串不散之義。以語密爲經。以
T2213_.58.0041b22: 心密爲緯。織身業之絲爲海會之錦。錦文千
T2213_.58.0041b23: 殊同名爲錦。佛相萬差共得稱佛。經ニ被雜色
T2213_.58.0041b24: 衣執金剛ト者即表此義。上從大日尊。下至六
T2213_.58.0041b25: 道衆生相。住各各威儀。顯種種色相。並是
T2213_.58.0041b26: 大日尊之差別智印也。非更他身。故經文
T2213_.58.0041b27: 云我即法界我即金剛身我即天龍八部等。
T2213_.58.0041b28: 如是法身互相渉入。猶如絹布絲縷竪横相
| T2213_.58.0041b29: | 結不散不亂。是則經之義也 | 云云 |
| T2213_.58.0041c01: | 文一故。不可委悉釋之 | 矣 |
T2213_.58.0041c03: 標二明隨釋
T2213_.58.0041c04: 一明別標中。若據梵本應具題云者。言ハ今略
T2213_.58.0041c05: 經ニハ唯云大毘盧遮那成佛神變加持經。然若
T2213_.58.0041c06: 據二梵本一具ニ題セハ者。應云
摩
訶
毘
盧T2213_.58.0041c07:
遮
那
尾
三
菩
提美紀
利T2213_.58.0041c08:
儞地
瑟他
因
陀羅
王蘇T2213_.58.0041c09: 多攬。若依漢語具題者。應云大除暗遍明成
T2213_.58.0041c10: 佛神變加持帝釋王經也。但此中帝釋者。梵
T2213_.58.0041c11: 漢二音難定判。所以然者。開題ニ因陀羅者
| T2213_.58.0041c12: | 梵語也。翻云帝釋 | 云云 |
T2213_.58.0041c14: 是因陀羅梵語訛也。正云印濕里。略云帝。
T2213_.58.0041c15: 釋者具足應云釋迦羅。主也。即三十三天
T2213_.58.0041c16: 之主也。今言帝釋。帝釋者應梵語也。帝釋
T2213_.58.0041c17: 梵語訛略也。具應云因陀羅釋迦羅。此ニハ應
T2213_.58.0041c18: レ云二尊主ト一也ト釋シ取ル也。但開題ニハ正ク漢語トモ不
T2213_.58.0041c19: レ見歟。其故ハ言ク二翻云帝釋。此最勝義無上義
| T2213_.58.0041c20: | 渉入義ト一 | 云云 |
| T2213_.58.0041c22: | 問曰。疏具題云大廣博 | 云云 |
T2213_.58.0041c24: 毘盧遮那成佛神變加持ニ題シ二加大廣博ヲ一歟。
T2213_.58.0041c25: 如何 答。於ハ二大盧遮那一含二多義一。所謂除暗
T2213_.58.0041c26: 遍照義。光明遍照義。高顯廣博等義也。然ハ大
T2213_.58.0041c27: 廣博者摩訶毘盧遮那ノ多義ノ中ノ隨一也。若
T2213_.58.0041c28: 以二此義一漢語ニ呼者。應云大廣博成佛神變
T2213_.58.0041c29: 加持帝釋王經也。故云二若據梵乃至帝網
| T2213_.58.0042a01: | 也 | 云云 |
T2213_.58.0042a03: 切如來者指五佛。此五佛攝盡刹塵海會諸
T2213_.58.0042a04: 佛。故理趣釋云。一切如來者。准瑜伽教中。
T2213_.58.0042a05: 五佛是也。其五佛者。即盡空遍法界無盡無
| T2213_.58.0042a06: | 餘佛ヲ聚テ成二此五佛身一也 | 云云 |
T2213_.58.0042a08: 含藏攝持之義也。復次祕者指本源。要者指
T2213_.58.0042a09: 縁起。藏者本有縁起平等攝持ヲ名テ爲レ藏也。於
T2213_.58.0042a10: 大乘衆教者。遠指四家大乘。近指金剛頂經
T2213_.58.0042a11: 等也。教者。法華玄一云。教者聖人被下之
| T2213_.58.0042a12: | 言 | 云云 |
T2213_.58.0042a14: 云。是即權化之帝釋也。所以然者。阿修羅
T2213_.58.0042a15: 與諸天相戰時。觀自在菩薩爲降伏阿修羅
T2213_.58.0042a16: 鬪諍心。即現千手千眼之帝釋。一時以千目
T2213_.58.0042a17: 見之。以千手取之故。阿修羅衆不レ能二更ニ對
| T2213_.58.0042a18: | 向一。即懷恐怖自息鬪心 | 云云 |
| T2213_.58.0042a20: | 眼帝釋主。以慇重心而觀察 | 文 |
| T2213_.58.0042a21: | 如婆羅門讃二辨才天女一文也 | 云云 |
T2213_.58.0042a23: 自餘實業所生之帝釋ノ中ニ爲王主。故云爾也。
T2213_.58.0042a24: 演密云。言二猶如千目一者。謂天帝威徳光明類
T2213_.58.0042a25: 乎千日。如經云。帝釋所有光明猶如千日
| T2213_.58.0042a26: | 等。爲釋之主也 | 云云 |
| T2213_.58.0042a27: | 意據一之義也 | 云云 |
T2213_.58.0042a29: 答。不レ可レ尋二餘處之證據一。以二疏文一可レ爲二正
T2213_.58.0042b01: 義一也。所以然者。今此疏是十萬頌文義撰二
T2213_.58.0042b02: 釋シテ之一爲二二十卷ト一故。專是十萬頌大日經也。
T2213_.58.0042b03: 故任セテ二此疏文一可レ專トス二師承義一也。彼義ハ不
| T2213_.58.0042b04: | レ叶二文理一故不可用之 | 云云 |
| T2213_.58.0042b06: | 多一故。恐繁略之也 | 云云 |
T2213_.58.0042b08: 法。如何相應耶 答曰。一一可相應也。所謂
T2213_.58.0042b09: 三部三密。三句三大。三身四身。五智五大。本
T2213_.58.0042b10: 有修生等。衆多法門也
T2213_.58.0042b11: 問曰。若然者其一一配當如何 答。配當三
T2213_.58.0042b12: 部者。大毘盧遮那者蓮華部。成佛者金剛
T2213_.58.0042b13: 部。神變加持者佛部也。若開二五部ニ一者。佛
T2213_.58.0042b14: 部ニ攝シ二寶部一。蓮華部ニ攝ス二羯磨部一也。配當三
T2213_.58.0042b15: 密者。大毘盧遮那成佛者本有三密。神變加
T2213_.58.0042b16: 持者修生三密也。配當三句者。大毘盧遮那
T2213_.58.0042b17: 者菩提爲因句。成佛者大悲爲根句。神變加
T2213_.58.0042b18: 持者方便爲究竟句也。配當三大者。大毘盧
T2213_.58.0042b19: 遮那者體大。成佛者相大。神變加持者用大
T2213_.58.0042b20: 也。配當三身者。大毘盧遮那者法身。成佛
T2213_.58.0042b21: 者報身。神變加持者應身也。配當四身者。大
T2213_.58.0042b22: 毘盧遮那者自性身。成佛者自受用身。神變
T2213_.58.0042b23: 者變化身。加持者等流身也。配二當セハ五智ニ一。大
T2213_.58.0042b24: 毘盧遮那者中臺法界體性智。成佛者東南。
T2213_.58.0042b25: 神變加持者西北也。配當五大者。大毘盧遮
T2213_.58.0042b26: 那者地大。西方水大。南方火大。東方風大。北
T2213_.58.0042b27: 方空大也。復次大毘盧遮那者五大。神變加
T2213_.58.0042b28: 持者五智也。配當本有修生者。大毘盧遮那
T2213_.58.0042b29: 者本有也。神變加持者修生也。如是一一
| T2213_.58.0042c01: | 配當不可勝計。略釋總題了 | 矣 |
T2213_.58.0042c03: 標。二明隨釋。初總標。自可見
T2213_.58.0042c04: 二從梵本下。明隨釋中。又分爲四。初明レ判
T2213_.58.0042c05: 入修勝劣一。二明レ釋
T2213_.58.0042c06: 四明三密要行
T2213_.58.0042c07: 初中亦分爲三。初總明有兩題。二從初云下
T2213_.58.0042c08: 明兩題前後。三明三入ニ兼二修義一。初二自可見
| T2213_.58.0042c09: | 云云 |
T2213_.58.0042c11: レ爲セレ共故云竊。是則疏家之發端之言也。謂
T2213_.58.0042c12: 猶以也。言ハ竊ニ思二案スル兩題之兼單勝劣ヲ一也。
T2213_.58.0042c13: 入住之義等者。所謂入眞言門住心品之題ハ。
T2213_.58.0042c14: 是兼タルカ下欲スルレ入ント二眞言ニ一初心之住心ト與ヲ中入リ二
T2213_.58.0042c15: 眞言門ニ一已テノ修證之住心上故ニ。存スレハ二兼含之
T2213_.58.0042c16: 入住ヲ一者。修眞言行之義ハ自ラ顯ル。爰以存二兼含
T2213_.58.0042c17: 入眞言門住心品之題ヲ一。自顯ス二唯單ノ修眞言
T2213_.58.0042c18: 行品之題ヲ一也
T2213_.58.0042c19: 問曰。若爾如ク二梵本ノ一兩題共ニ並テ置ンニ有ランヤ二何
T2213_.58.0042c20: 咎一。例如シ三菩提心品論ニ置二兩題一。如何 答。雖
T2213_.58.0042c21: レ無二指セル咎一。自レ本棄二廣多一就クハ二要略ニ一今家ノ常
| T2213_.58.0042c22: | 法也。其意文明也。所謂離煩文但著其一 | 云云 |
| T2213_.58.0042c24: | 依本經一故。具置二二題一也 | 矣 |
T2213_.58.0042c26: 初擧梵語。二明四種言音。三擧論祕號。四擧
T2213_.58.0042c27: 舊簡非
T2213_.58.0042c28: 初中。眞言梵曰漫荼攞者。問曰。曼怛攞者
T2213_.58.0042c29: 此ニハ云何翻耶 答曰。於ハ二曼怛攞ニ一含二藏無量
T2213_.58.0043a01: 無邊義一故。翻譯之家不二一定一也。故祕記
T2213_.58.0043a02: 云。以曼荼羅翻
T2213_.58.0043a03: 含二衆多義一。依テレ無ニ二相當者一翻譯家不レ翻耳
| T2213_.58.0043a04: | 云云 |
| T2213_.58.0043a06: | 謂三密圓滿具足之義 | 云云 |
T2213_.58.0043a08: 云二輪壇一也。今家ハ翻
| T2213_.58.0043a09: | 上所言五翻之中隨一也。故字輪品疏云 | 十四 |
| T2213_.58.0043a10: | 前言漫荼羅。今云輪。即是漫荼羅義 | 云云 |
T2213_.58.0043a12: 正如何 答曰。各隨義名字雖異。法體是一
T2213_.58.0043a13: 也。爰以祕記云。諸經中説陀羅尼。或陀羅
T2213_.58.0043a14: 尼。或明。或呪。或密語。或眞言。如是五。其
T2213_.58.0043a15: 義如何。陀羅尼者。佛放光光中所説也。是
T2213_.58.0043a16: 故陀羅尼與明其義不異。呪者。佛法未來漢
T2213_.58.0043a17: 地前。有世間呪禁法。能發神驗除災患。今
T2213_.58.0043a18: 持此陀羅尼人。能發神通除災患。與呪禁法
T2213_.58.0043a19: 相似。是故曰呪。密語者。凡夫二乘不能知
T2213_.58.0043a20: 故曰密語。眞言者。如來眞實無虚妄故曰眞
| T2213_.58.0043a21: | 言 | 云云 |
T2213_.58.0043a23: 住心等ト一。何故殊名入眞言門住心品耶 答
T2213_.58.0043a24: 曰。此ノ難無窮也。假令雖レ題二入陀羅尼門等ト一。
T2213_.58.0043a25: 又可有此疑難也。但以眞言爲ル
T2213_.58.0043a26: 意一。所以然者。餘四約功能得名。眞言是約
T2213_.58.0043a27: 當體得名故。不空三藏釋云。眞者眞如相
| T2213_.58.0043a28: | 應。言者言詮了義 | 云云 |
| T2213_.58.0043a29: | 不異 | 云云 |
| T2213_.58.0043b01: | 故曰眞言 | 云云 |
T2213_.58.0043b03: 問曰。若爾者祕記何故釋シ二陀羅尼等五ヲ一已テ
| T2213_.58.0043b04: | 云ク。然皆是擧二一邊ノ所名一也ト | 云云 |
T2213_.58.0043b06: 一邊所名者。是且相對梵語之多含時作是
T2213_.58.0043b07: 唱。雖然五之中ニハ以眞言爲正體也。是故祕
T2213_.58.0043b08: 記文釋
T2213_.58.0043b09: レ莊ンカ二眞言之義一也。以何得知。彼記初表章ニハ
T2213_.58.0043b10: 云ヒ二眞言義一。至テハ二結文ニ一云下以二曼荼羅一爲二眞言
T2213_.58.0043b11: 名一耳ト上故也。故知ヌ其中間所釋ノ四ハ是眞言之
T2213_.58.0043b12: 功能也。加之遍歴二見スルニ經論現文一。皆悉名眞
T2213_.58.0043b13: 言。所謂金剛頂經文文皆云二眞言ト一。蘇悉地經
T2213_.58.0043b14: 句句悉名二眞言ト一。菩提心論云唯眞言法中即
T2213_.58.0043b15: 身成佛。今經品品或名入眞言門住心品。或
T2213_.58.0043b16: 名入漫荼羅具縁眞言品。或名普通眞言品。
T2213_.58.0043b17: 理趣經又説二眞言ト一。瑜祇亦爾也。此經論皆
T2213_.58.0043b18: 悉名ク二眞言ト一。驗知ヌ眞言名字ハ當體最勝也
T2213_.58.0043b19: 問曰。若爾者。何故大日經ハ者以五字眞言
T2213_.58.0043b20: 而爲宗源。然説テ二此五字眞言ヲ一云二降伏四魔
| T2213_.58.0043b21: | 解脱六趣滿足一切智智金剛字句明曰ト一 | 云云 |
T2213_.58.0043b23: 名レ明ト。所謂
T2213_.58.0043b24: 持明阿闍梨 思惟十六義
T2213_.58.0043b25: 誦一字心明 三十七圓滿
T2213_.58.0043b26: 常持此讃王 結大羯磨印
T2213_.58.0043b27: 以一字心明 三十七圓滿
T2213_.58.0043b28: 若作漫荼羅 及畫瑜伽像
| T2213_.58.0043b29: | 結率都婆印 誦明加四處 | 云云 |
T2213_.58.0043c02: 言勝ト云
T2213_.58.0043c03: 中。皆悉以眞言爲勝名。文理如先。但至降
T2213_.58.0043c04: 伏四魔等文者。雖レ爲二宗勝一。陀羅尼等五之
T2213_.58.0043c05: 名言相亘故。且不論勝劣。譯者隨二言便一翻
T2213_.58.0043c06: 譯スル
T2213_.58.0043c07: 名眞言也。爰以祕記云。毘盧遮那經以五字
| T2213_.58.0043c08: | 眞言爲宗 | 云云 |
T2213_.58.0043c10: 便翻譯ス。且置テ不論勝劣也。故疏十二云。然
T2213_.58.0043c11: 明ト及眞言ト。義有差別。若心口出ルヲハ者名二眞
| T2213_.58.0043c12: | 言ト一從二一切身一任運ニ生スルヲハ者名レ之爲明 | 云云 |
| T2213_.58.0043c13: | 文眞言爲レ體ト明ヲ爲トレ用見タル者也 | 云云 |
T2213_.58.0043c15: 所以者何。祖師先徳強ニ不判勝劣。經又互ニ相
T2213_.58.0043c16: 説ク。所謂
第二品ニ説二染愛王眞言一| T2213_.58.0043c17: | 曰。爾時世尊即説明曰 | 乃至 | 若持此眞言 | 云云 |
T2213_.58.0043c19: 云二眞言一。又第三品ニ説二阿闍梨位眞言一云。復
| T2213_.58.0043c20: | 説二攝一切阿闍梨行位眞言一曰 | 乃至 | 若眞言行 |
| T2213_.58.0043c21: | 者持此明 | 云云 |
| T2213_.58.0043c23: | 金剛薩埵菩提心明曰 | 乃至 | 若有持此眞言者 |
| T2213_.58.0043c24: | 云云 |
T2213_.58.0043c26: 言。是等經文全不レ見レ有リト二勝劣一。若有勝劣者。
T2213_.58.0043c27: 何ソ於一眞言。或云明。或云眞言耶。故知ヌ陀
T2213_.58.0043c28: 羅尼等五名言ハ互ニ相通
T2213_.58.0043c29: 空三藏釋二陀羅尼眞言密言明等四一時。各具
T2213_.58.0044a01: 四義無勝劣。祕記又雖レ釋二陀羅尼明呪密語
T2213_.58.0044a02: 眞言等五一。更ニ不レ判二勝劣一。有カ二何等文義一作二
T2213_.58.0044a03: 如レ是言一耶 答曰。文理大概如二先先一。凡夫
T2213_.58.0044a04: 宗ヲ名眞言宗。人ヲ云眞言行人。誠有所以耶。
T2213_.58.0044a05: 依之大師所所釋中。未レ云二陀羅尼宗。明宗。
T2213_.58.0044a06: 呪宗。密語宗ト一。金剛頂經大日經等中。未レ説二
T2213_.58.0044a07: 陀羅尼行人。明行人。呪行人。密語行人ト一。故
T2213_.58.0044a08: 知ヌ自餘之名ハ是眞言之上ノ功能也。眞言ハ是
T2213_.58.0044a09: 當體不改之得名也。但至瑜祇經文者。陀羅
T2213_.58.0044a10: 尼等名是眞言之上功能。故且不論勝劣。隨
T2213_.58.0044a11: 言便譯之。如先之答。例如キハ三佛ニ有二數名一。是
T2213_.58.0044a12: 則隨二一徳一徳ニ一得二其一名一。雖然統二總スルニ衆
T2213_.58.0044a13: 徳數名ヲ一。是佛之言也。自餘皆依一徳故非全
T2213_.58.0044a14: 體。今眞言亦如是。眞言ハ是漫荼羅具徳統
T2213_.58.0044a15: 總ノ漢名也。自餘皆以ノ下依二功能一得ルヲ
名故非二T2213_.58.0044a16: 當體一也。復次彼經ハ一切説二不二一。所謂兩部
T2213_.58.0044a17: 不二。理智不二。色心不二。境智不二。邪正
T2213_.58.0044a18: 不二。淺深不二等也。故於一眞言。或云明。
T2213_.58.0044a19: 或名眞言者。是則爲ノレ欲レ令レ知三一眞言中ニ有二
T2213_.58.0044a20: 淺略深祕之義一故爾カ説ク也。所謂明者淺略之
T2213_.58.0044a21: 義。是金剛頂法門也。明必除暗已後明カ故。
T2213_.58.0044a22: 是則捨劣得勝之義也。眞言ト者深祕之義。是
T2213_.58.0044a23: 則大日經法門也。眞者眞如相應。言者言詮
T2213_.58.0044a24: 了義。是則表徳實義。故爲顯此義故。於一
T2213_.58.0044a25: 眞言用二名也。復次眞者本初不生
字。即T2213_.58.0044a26: 本有常住之理。言者
字門。即本有常住之T2213_.58.0044a27: 智也。如是理智不二ヲ名テ曰二眞言一。爰以瑜祇
T2213_.58.0044a28: 經理趣經以眞言名心。此心者。是則非色心
T2213_.58.0044a29: 各別之心。即色心不二理智平等之一心也
T2213_.58.0044b01: 問曰。若爾者何故大師二教論中引聖位經
T2213_.58.0044b02: 云。陀羅尼宗者。一切如來祕奧之教。自覺
| T2213_.58.0044b03: | 聖智修證法門 | 云云 |
| T2213_.58.0044b04: | 宗ト一耶。又瑜祇經中ニ持明阿闍梨 | 云云 |
T2213_.58.0044b06: 少ハ還テ屬スレ無ニ。譬如丁白人ニ雖レ有二黒點一不丙名テ
| T2213_.58.0044b07: | 爲乙黒人甲 | 云云 |
T2213_.58.0044b09: 義。如現文。且依二不空三藏釋一具二四義一。彼釋
T2213_.58.0044b10: 云。其眞言者亦有四義。眞者眞如相應。言
T2213_.58.0044b11: 者言詮了義。云何爲四。一者法眞言。清淨
T2213_.58.0044b12: 法界以爲眞言。二者義眞言。勝義相應一一
T2213_.58.0044b13: 字皆有實相義。故名義眞言。三者三摩地眞
T2213_.58.0044b14: 言。修瑜伽者所用眞言及一切眞言。於鏡智
T2213_.58.0044b15: 菩提淨月一。右ニ旋テ布二列シ眞言ノ文字一專注觀
T2213_.58.0044b16: 行シテ不二動搖一。速疾證二悟ス妙三摩地一。故言三摩
T2213_.58.0044b17: 地眞言。四者文持眞言ト者。從二唵字一至二娑嚩
| T2213_.58.0044b18: | 二合 | 賀字一。於二其中間一所有文字一一文字皆 |
| T2213_.58.0044b19: | 是眞言。故得名爲文持眞言也 | 云云 |
| T2213_.58.0044b21: | 眞言以何爲體。以念惠爲體 | 云云 |
T2213_.58.0044b23: 惠也
T2213_.58.0044b24: 問曰。若爾。眞言者眞實無虚妄義。念惠ハ是
T2213_.58.0044b25: 情量分別之識ニ
T2213_.58.0044b26: 爲眞言之體耶。依之涅槃經ニハ云ヒ二如來非常
T2213_.58.0044b27: 以有智故。常法無智猶如虚空ト一。唯識論ニハ云ク
| T2213_.58.0044b28: | 四智心品所依常故。非自性常從因生故 | 云云 |
| T2213_.58.0044c01: | 天台釋ニハ智即有爲功徳滿 | 云云 |
| T2213_.58.0044c02: | 過一切心地 | 云云 |
T2213_.58.0044c04: 教ナリト一法花涅槃等實大乘ハ明ス二念惠常住一。所謂
T2213_.58.0044c05: 涅槃經云二智即常住一。勝鬘經云如來色無盡
| T2213_.58.0044c06: | 智惠亦復然 | 云云 |
T2213_.58.0044c08: 守テ二無念一以謂二究竟ト一。誠是不知本有曼荼羅
T2213_.58.0044c09: 故也。然念ニ有善念惡念。惠ニ有正惠邪惠。惡
T2213_.58.0044c10: 念邪惠ハ。一向可棄捨。善念正惠ハ不可捨。所謂
T2213_.58.0044c11: 明ニ善ク觀念諸佛三摩地故。還テ亦諸佛護二念玉フ
T2213_.58.0044c12: 行者一之時。以二感應之因縁一故成二不思議之
T2213_.58.0044c13: 妙用一。如實正慧明朗カ故。直住二本有圓明之月
T2213_.58.0044c14: 宮ニ一也。故無畏三藏云。汝初學人多懼起心
T2213_.58.0044c15: 動念。罷息進求而專守無念。以爲究竟者ハ。
T2213_.58.0044c16: 即覓テ二増長一不可得也。夫念有二種。一者不
T2213_.58.0044c17: 善念。二者善念。不善妄念一向須除。善法
T2213_.58.0044c18: 正念不令復滅。眞正修行者要先正念増テ
T2213_.58.0044c19: 徐ク後ニ方ニ至二於究竟一。如二人學
射。久習純熟T2213_.58.0044c20: 更無心想。行住與レ定倶。不怕不畏。起心ヲ
| T2213_.58.0044c21: | 爲スレハレ患ト虧二於進學ヲ一 | 云云 |
T2213_.58.0044c23: 罷息安住ス。雖然法界無二盡期一故念慮無息。
T2213_.58.0044c24: 動彌散起。何時當得滅盡之期。如此念念
T2213_.58.0044c25: 是即我本來成就曼荼羅聖衆之心地ナリ。或時
T2213_.58.0044c26: 隨縁起。或時隨縁滅。三世常恒鎭起鎭滅無
T2213_.58.0044c27: 時暫息。汝不知此奧源故。強ニ欲スレ使ント二念惠ヲ
T2213_.58.0044c28: 滅盡一。是則令レ滅二盡曼荼羅聖衆ヲ一。豈無燒種
T2213_.58.0044c29: 之咎耶。故疏云。一切衆生色心實相。從本
T2213_.58.0045a01: 際以來常是毘盧遮那平等智身。非是得菩
| T2213_.58.0045a02: | 提時。強空諸法使成法界也 | 云云 |
T2213_.58.0045a04: 以之難セン二本有常住自性果徳之念惠一耶。此
T2213_.58.0045a05: 念惠是曼茶羅具體也。故祕記云。問祕密藏
T2213_.58.0045a06: 以何爲體宗用。答以曼茶羅爲體。以三三昧
| T2213_.58.0045a07: | 爲宗。以方便爲用 | 云云 |
T2213_.58.0045a09: 云何 答。今品所説所住宮殿師子座。并同
T2213_.58.0045a10: 聞衆十九執金剛四大菩薩。百六十心三劫
T2213_.58.0045a11: 六無畏等ハ。一一皆悉莫シレ不ト云
T2213_.58.0045a12: 曼茶羅具體ニ一。是故云此二品綩論經之大意所
| T2213_.58.0045a13: | 謂衆生自心品即是一切智智ト一 | 云云 |
| T2213_.58.0045a14: | 由。委悉不釋之 | 更問 |
T2213_.58.0045a16: 不異之音者。是即如レ次阿閦寶生彌陀不空
T2213_.58.0045a17: 四佛音聲也。所以然者。阿閦此云不動。即
T2213_.58.0045a18: 是大圓鏡智ニ所ノレ浮ル自他三密周二遍
T2213_.58.0045a19: 世常住不動不壞。故云不動。然此智ニ所ノレ浮
T2213_.58.0045a20: 諸法。性相眞實不虚故。從二此智一所出音聲ヲ
T2213_.58.0045a21: 名曰二眞語一也。故祕記曰。大圓鏡智者。謂自
T2213_.58.0045a22: 他三密無有邊際。名之大也。具足不缺曰圓。
| T2213_.58.0045a23: | 實智高懸萬像影現。鏡之喩也 | 云云 |
T2213_.58.0045a25: 所ノレ浮ル自他諸法。一如平等如如同一也。所
T2213_.58.0045a26: 謂一體速疾力三昧是也。故從二此智一所レ出音
T2213_.58.0045a27: 聲ヲ名曰如語也。故祕記曰。平等性智者。性
T2213_.58.0045a28: 淨智水不簡情非情故。彼此同如故。常住不
| T2213_.58.0045a29: | 變故。名曰平等性智 | 云云 |
T2213_.58.0045b02: 曰阿彌陀。此佛ノ智ヲ言イフ
T2213_.58.0045b03: 察無上菩提本源内證之境界ヲ一。下モ觀二知六道
T2213_.58.0045b04: 生死流轉苦海之衆生ヲ一。妙ニ照シ妙ニ救テ不妄不
T2213_.58.0045b05: 謬故。從此所出音聲ヲ名曰不妄也。故祕記
T2213_.58.0045b06: 云。妙觀察智者。五眼高臨邪正不謬。因以
| T2213_.58.0045b07: | 爲名 | 云云 |
T2213_.58.0045b09: 法ハ皆悉畢竟空寂
T2213_.58.0045b10: 異法。故法華經云二破有法王一。或云二終歸於
T2213_.58.0045b11: 空一。故從二此智一所レ出音聲ヲ名曰不異。復次先
T2213_.58.0045b12: 佛後佛八相作佛度衆生之儀式。同一不異
T2213_.58.0045b13: 相。故云不異也。祕記云。成所作智者。二利
| T2213_.58.0045b14: | 應化故曰所作。妙業必遂成之稱也 | 云云 |
T2213_.58.0045b16: 音也
T2213_.58.0045b17: 問曰。若然者何故不擧法界體性智之音耶
T2213_.58.0045b18: 答曰。眞言當體是法界體性智之音。復次
T2213_.58.0045b19: 四佛外無大日。大日外無四佛四佛。即大日。
T2213_.58.0045b20: 大日。即四佛。故擧四佛。別不擧大日也
T2213_.58.0045b21: 問曰。何故爾耶 答曰。束テ二大日無量萬徳一
T2213_.58.0045b22: 以爲二四佛一。束テ二四佛一以爲二大日一。是只開合不
T2213_.58.0045b23: 同耳
T2213_.58.0045b24: 問曰。有何誠證作是説耶 答誠證處處散
T2213_.58.0045b25: 在セリ也。所謂一切相應經云。金剛即寶光。蓮
| T2213_.58.0045b26: | 華即羯磨。如之同一體。即此身五佛 | 云云 |
| T2213_.58.0045b27: | 云。法界體性中流出四佛 | 云云 |
T2213_.58.0045b29: 三從龍樹下。明レ指二論祕號一中。龍樹釋論者。
T2213_.58.0045c01: 指智度論也。謂之祕號者。未レ撿二得論之本
T2213_.58.0045c02: 文一。但論第三十八云。佛法中有二諦。一者世
T2213_.58.0045c03: 諦。二者第一義諦。爲世諦故説有衆生。爲
T2213_.58.0045c04: 第一義諦故説衆生無所有。復有二種。有知
T2213_.58.0045c05: 名字相。有不知名字相。譬如軍立密號有知
| T2213_.58.0045c06: | 者有不知者 | 云云 |
| T2213_.58.0045c07: | 釋二密號名字等一也。但披論委檢之 | 矣 |
T2213_.58.0045c09: 曰。所言呪者何等義耶 答曰。祕記曰。呪者
T2213_.58.0045c10: 佛法未來漢地前。有世間呪禁法。能發神驗
T2213_.58.0045c11: 除災患。今持此陀羅尼人。能發神通除災
| T2213_.58.0045c12: | 患。與呪禁法相似。是故曰呪 | 云云 |
T2213_.58.0045c14: 術。利益民人。誦此呪故隨意所欲使諸鬼。諸
| T2213_.58.0045c15: | 仙人有是呪故大得名聲 | 乃至 | 諸呪術中般若 |
| T2213_.58.0045c16: | 彼羅蜜是大呪術 | 乃至 | 復次餘呪術ハ能隨テ二貪 |
T2213_.58.0045c18: 定佛道涅槃諸著ヲ一。何況貪恚癡病。是故名
| T2213_.58.0045c19: | 爲二大明呪無上呪無等等呪一 | 云云 |
| T2213_.58.0045c21: | 也。故云非正翻也 | 云云 |
T2213_.58.0045c23: 標大意。二明レ指二衆生自心一。三明一切智智。
T2213_.58.0045c24: 四明眞語爲門。五明五轉義。六明住心義。七
| T2213_.58.0045c25: | 明結歸 | 矣 |
T2213_.58.0045c27: 大意者。具縁品以下三十品大意皆此品中ニ
T2213_.58.0045c28: 説レ之故云爾也
T2213_.58.0045c29: 問曰。何等法カ今經大意耶 答曰。三句三平
T2213_.58.0046a01: 等句。五智五大。四點成就等。即是今經大
T2213_.58.0046a02: 意也。所謂不レ改二一切衆生色心一。而説ヲ二毘盧
T2213_.58.0046a03: 遮那如來三身果位ナリト一。名爲二三句法門ト一。我等
T2213_.58.0046a04: 身口意業ト。大日如來身口意ト。無二無別ニ
T2213_.58.0046a05: 説ヲ二自性果徳三部聖衆ナリト一。名爲二三平等句法
T2213_.58.0046a06: 門一。一切衆生法然具足五智五大。是則説二五
T2213_.58.0046a07: 智一爲二金剛界五佛ト一。説テ二五大一爲二胎藏界五
T2213_.58.0046a08: 佛一故。一切衆生自本際以來成二就シ兩部五智
T2213_.58.0046a09: 果ヲ一。示ス下衆生ノ當體即法性塔ニ
T2213_.58.0046a10: 居ヲ二此法性塔ニ一。能住所住一體平等無二無
T2213_.58.0046a11: 別ナリト上。是ヲ名テ爲二五智五大圓滿具足義ト一。一切
T2213_.58.0046a12: 衆生ノ行住座臥ノ威儀作業。即是欲觸愛慢三
T2213_.58.0046a13: 摩地。
ノ四點之功徳也。此四點即T2213_.58.0046a14: 是四佛本來自證三摩地也。故大日如來モ鎭ニ
T2213_.58.0046a15: 住
四點ヲ一。T2213_.58.0046a16: 一切衆生モ鎭ニ住
T2213_.58.0046a17:
ノ四點ヲ一故。我等ノ行住坐臥ノ威儀作業。T2213_.58.0046a18: 皆悉説ク二佛行佛所作ナリト一。是ヲ名爲二四點成就ト一
T2213_.58.0046a19: 也。如是等法門皆於二今品中一表シ二説ク之一也
T2213_.58.0046a20: 問曰。若然者經ニ如何カ説耶 答。經云。菩提
| T2213_.58.0046a21: | 心爲因。大悲爲根。方便爲究竟 | 已上表 三句也 | 云何 |
| T2213_.58.0046a22: | 菩提。謂如實知自心 | 以下説 三句法 | 越三時如來之 |
| T2213_.58.0046a23: | 日加持故。身語意平等句法門 | 已上表 三平等 | 毘盧 |
| T2213_.58.0046a25: | 已下説 三平等 | 世尊譬如虚空界離一切分別無無分 |
| T2213_.58.0046a27: | 分別 | 乃至 | 世尊喩如水界一切衆生依之歡樂。 |
| T2213_.58.0046a28: | 如是一切智智爲諸天世人利益 | 云云 | 已上表讃 如來五字 |
| T2213_.58.0046a29: | 門功 徳也 | 又疏云。自心發菩提等者。以二梵經ノ意一説二 |
T2213_.58.0046b02: 等六大法界四點成就ヲ一也
T2213_.58.0046b03: 問曰。以何得レ知下以二如レ是等法門一爲ト云
T2213_.58.0046b04: 之大意上云何 答。疏云。略明三句大宗竟。即
| T2213_.58.0046b05: | 統論一部始終 | 云云 |
| T2213_.58.0046b07: | 意也 | 云云 |
| T2213_.58.0046b09: | 發起下文五字義也 | 云云 |
| T2213_.58.0046b10: | 品。五字者。彼品所説五字眞言也 | 更問 |
| T2213_.58.0046b11: | 釋 | 云云 |
T2213_.58.0046b13: 下品祕密曼荼羅品一説レ之。又至二五問答一結二
T2213_.58.0046b14: 成ス此義一。故知ヌ一經只説二四點功徳一也。爰以
T2213_.58.0046b15: 開題云。曼荼性佛圓圓之又圓。大我眞言本
T2213_.58.0046b16: 有之又本。風水之龍不得動其波瀾。業轉之
T2213_.58.0046b17: 霧不能蔽其赫日。恒沙眷屬鎭住自心之宮。
T2213_.58.0046b18: 無盡莊嚴優遊本初之殿。然非輪王之性金
T2213_.58.0046b19: 剛之種。誰能見三密之曼荼。聞四印之神祕。
T2213_.58.0046b20: 所謂大毘盧遮那成佛神變加持經者。是則
T2213_.58.0046b21: 諸佛之大祕。衆生之極妙。報應諸佛祕而不
T2213_.58.0046b22: 談。變化如去默而不答。補處大士不識其一
T2213_.58.0046b23: 人。飮光薩埵不聞彼逗留。至如法界宮中祕
T2213_.58.0046b24: 主扣寂之日。自在殿内密王開庫之朝。發心
T2213_.58.0046b25: 殿而示珍財。除重關以受自樂。三等之理彼
T2213_.58.0046b26: 此無異。五智之覺人我同得。不起于座金
T2213_.58.0046b27: 剛即是我心。不經三劫法身即是我身。三
T2213_.58.0046b28: 部諸尊宛然而具。三妄衆障忽爾不現。無量
T2213_.58.0046b29: 福智不求自備。無遍通力不營本得。跛驢不
T2213_.58.0046c01: 得此滅沒之迹。疲車誰能角神通之行。經
| T2213_.58.0046c02: | 之大意。教之大綱。蓋如此乎 | 云云 |
| T2213_.58.0046c03: | 標大意了 | 矣 |
T2213_.58.0046c05: 今品是直説一切衆生本來成就自然自證之
T2213_.58.0046c06: 體。故云衆生自心也。然十界衆生。品品次
| T2213_.58.0046c07: | 位不亂。故云品也 | 矣 |
T2213_.58.0046c09: 者。言ハ是即直指二一切衆生色心一云二一切智
T2213_.58.0046c10: 智一也。梵云薩婆若。此云一切智。所謂以二一
T2213_.58.0046c11: 體速疾力三昧之智惠ヲ一。一念ノ項ニ遍ク識二知ス周
T2213_.58.0046c12: 遍法界三種世間ノ一切諸法ヲ一。故云二一切智一。
T2213_.58.0046c13: 然云フ
T2213_.58.0046c14: 一切萬法一。故云一切智智也。若眞言行者
T2213_.58.0046c15: 離テ二此一切智智一。設ヒ雖レ修二無量之萬行一。皆悉
T2213_.58.0046c16: 墮二在シテ九種之空城ニ一。不レ能入二祕密之寶宮一
T2213_.58.0046c17: 也。如大般若三百二十三云。佛言。舍利子。
T2213_.58.0046c18: 若諸菩薩遠離一切智智心。修空無相無願
T2213_.58.0046c19: 解脱門。是諸菩薩不攝受般若波羅蜜。無方
T2213_.58.0046c20: 便善巧力故。便證實際。取聲聞果或獨覺
T2213_.58.0046c21: 菩提。若諸菩薩不離一切智智心。修空無相
T2213_.58.0046c22: 無願解脱門。是諸菩薩攝受般若波羅蜜多。
T2213_.58.0046c23: 有方便善巧力故。能入菩薩正性離生位。得
T2213_.58.0046c24: 阿耨多羅三藐三菩提。舍利子。譬如有鳥。其
T2213_.58.0046c25: 身長大。百踰繕那。或復二百。乃至五百踰
T2213_.58.0046c26: 繕那量。而無有翅。是鳥。從於三十三天投
T2213_.58.0046c27: 身。而下趣贍部洲。於其中道。便作是念。我欲
T2213_.58.0046c28: 還上三十三天。舍利子。於汝意云何。是鳥
T2213_.58.0046c29: 能還三十三天不。舍利子言。不也世尊。是
T2213_.58.0047a01: 鳥至此贍部湖時。其身決定有損有惱。或
T2213_.58.0047a02: 致命終。或近死苦。何以故。世尊是鳥身大。從
T2213_.58.0047a03: 遠而墮。無有翅故。佛言。舍利子。如是如是。
T2213_.58.0047a04: 如汝所説。舍利子。有諸菩薩亦復如是。雖
T2213_.58.0047a05: 經殑伽沙數大劫。勤修布施淨戒精進靜慮。
T2213_.58.0047a06: 亦修空無相無願解脱門。作廣大事。發廣
T2213_.58.0047a07: 大心。欲證無量無所攝受微妙無上正等菩
T2213_.58.0047a08: 提。而無般若波羅蜜多。遠離方便善巧力
T2213_.58.0047a09: 故。便墮聲聞或獨覺地。何以故。舍利子。是
T2213_.58.0047a10: 諸菩薩遠離一切智智心。雖經多劫。勤修布
T2213_.58.0047a11: 施淨戒安忍精進靜慮。亦修空無相無願解
T2213_.58.0047a12: 脱門。而無般若波羅蜜多。亦無方便善巧力
| T2213_.58.0047a13: | 故。遂墮聲聞或獨覺地 | 云云 |
T2213_.58.0047a15: 智者。悲智平等ニ運テ鎭ニ利他シ鎭ニ利生スル三世常
T2213_.58.0047a16: 恒ノ悲智ヲ。名テ爲二一切智一。所以然者。雖レ知二本
T2213_.58.0047a17: 有平等一。而不レ捨二縁起差別一。雖レ知二縁起差
T2213_.58.0047a18: 別一。而不レ離二本有平等一。故ニ縁起即本有。本有
T2213_.58.0047a19: 即縁起ニ
T2213_.58.0047a20: 自證三菩提一。知ルカ二縁起一故ニ鎭ニ施ス二大悲方便ヲ一。
T2213_.58.0047a21: 爰以理趣經云。菩薩勝惠ノ者 乃至盡トモ二生
| T2213_.58.0047a22: | 死一 恒ニ作 | 云云 | 如 |
T2213_.58.0047a24: 實者。諸法眞實體者是六大法界也。然ヲ如ク二
T2213_.58.0047a25: 六大法界ノ實一知二六大法界一故。云二如實了知一
T2213_.58.0047a26: 也。所謂本有縁起三種世間ノ一切諸法ハ。皆
T2213_.58.0047a27: 悉知テ二六大法界ナリト一。乃至微塵許リモ不ヲレ誤。名
T2213_.58.0047a28: 爲二一切智者一也。故大論第十一云。問曰。云
T2213_.58.0047a29: 何名一切種。云何名一切法。答曰。智惠門
T2213_.58.0047b01: 名爲レ種。有人以二一切惠門一觀シ。有人以二二三
T2213_.58.0047b02: 十百千萬乃至恒河沙等阿僧祇智惠門一觀ス二
T2213_.58.0047b03: 諸法一。今以二一切智惠門一入二一切種一觀二一切
| T2213_.58.0047b04: | 法一。名二一切智一 | 云云 |
T2213_.58.0047b06: 十七云。不以是身名爲佛。得一切種智故
| T2213_.58.0047b07: | 名爲佛 | 云云 |
T2213_.58.0047b09: 智十一智攝無量智。今宗立五智攝盡無量
T2213_.58.0047b10: 無邊智也 問曰。何等名三智耶 答。三智
T2213_.58.0047b11: 者。一者一切智。二者道種智。三者一切種
T2213_.58.0047b12: 智也 問曰。若然者。今此三智者。何等人
T2213_.58.0047b13: 所得智耶 答曰。一切智聲聞縁覺智也。道
T2213_.58.0047b14: 種智菩薩智也。一切種智唯佛與佛智也。故
T2213_.58.0047b15: 大論三十五云。薩婆若惠聲聞辟支佛事。道
| T2213_.58.0047b16: | 種惠是菩薩事。一切種智是諸佛事 | 云云 |
T2213_.58.0047b18: 性智。自餘四智是也 問曰。若然者何等人
T2213_.58.0047b19: 所得智耶 答曰。唯佛獨得四智。非二乘菩
T2213_.58.0047b20: 薩所得也
T2213_.58.0047b21: 問曰。十一智者其名相如何 答曰。大論二
T2213_.58.0047b22: 十三云。法智。比智。他心智。世智。苦智。集
| T2213_.58.0047b23: | 智。滅智。道智。盡智。無生智。如寶智 | 云云 |
T2213_.58.0047b25: 答曰同論云。十智阿羅漢辟支佛菩薩共
| T2213_.58.0047b26: | 有。如實智唯獨佛有 | 云云 |
| T2213_.58.0047b27: | 能知。以如實智故能知 | 云云 |
T2213_.58.0047b29: 問曰。今宗所立五智者。其名相如何 答
T2213_.58.0047c01: 曰。一法界體性智。二大圓鏡智。三平等性
T2213_.58.0047c02: 智。四妙觀察智。五成所作智也。其一一義
T2213_.58.0047c03: 如上引祕記配釋。如是五智。是統毘盧遮
T2213_.58.0047c04: 那如來無邊萬徳以爲法界體性智。此法界
T2213_.58.0047c05: 體性智之四徳分爲四智。此四智亦具四智。
T2213_.58.0047c06: 乃至無量無邊而成ス二塵數曼荼海會聖衆ヲ一。故
T2213_.58.0047c07: 云各具五智無際智。又云理理無邊智智無
| T2213_.58.0047c08: | 數也 | 矣 |
T2213_.58.0047c10: 也。此教者指眞言密教。諸菩薩者指祕密最
T2213_.58.0047c11: 上之人。眞語爲門者。總指三密教也。言自
T2213_.58.0047c12: 他法界三密眞實ニ
T2213_.58.0047c13: 三密之知見一。語リ二示ス一切衆生ニ一故云レ語。一切
T2213_.58.0047c14: 衆生依二此三密教一通二入三部之寶宮一故云
T2213_.58.0047c15: レ門也
T2213_.58.0047c16: 問曰。上眞語。與今眞語。爲同爲異耶 答
T2213_.58.0047c17: 同一也。所以然者。彼大圓鏡智ニ所ノ浮ル自他
T2213_.58.0047c18: 三密ヲ今爲レ門ト。能通入三密之本際故也
| T2213_.58.0047c19: | 問眞語爲門 | 云云 |
T2213_.58.0047c21: 即門也。門之外ニ全ク不レ論二寶所一也
T2213_.58.0047c22: 問曰門以能通爲義。然者爲ノ二所入カ一可シ二能入
T2213_.58.0047c23: 之門一。何故云當體即門耶。依之記信論之有
T2213_.58.0047c24: 法能起摩訶衍依根之文ヲ龍猛釋論ニ云。有法
T2213_.58.0047c25: 者十六種能入門法。能起信根者門法作業
T2213_.58.0047c26: 之相。摩訶衍者十六所入法。并不二大乘體
| T2213_.58.0047c27: | 云云 |
| T2213_.58.0047c29: | 名一。如云二八者名摩訶衍義一 | 云云 |
| T2213_.58.0048a02: | 門名摩訶衍 | 云云 |
T2213_.58.0048a04: 也。何設假説之問答耶。明知今眞語爲門
T2213_.58.0048a05: 者。是則爲ノ二所入一之能通ノ門ナリト云
T2213_.58.0048a06: 何 答曰。令宗且有二意。所謂遮性表徳
T2213_.58.0048a07: 也。遮情門之日ハ。雖二能入所入各別一。表徳實
T2213_.58.0048a08: 義ハ能入之外ニ無二所入一。所入之外ニ無二能入一。離二
T2213_.58.0048a09: 方便一無二實體一。離二實體一無二方便一。故釋ニハ言ヒ二直
T2213_.58.0048a10: 約諸法令識其心ト一。又云フ二即以平等身口意祕
T2213_.58.0048a11: 密加持爲所入門。謂以身平等之密印。語平
T2213_.58.0048a12: 等之眞言。心平等之妙觀。爲方便故。遂見加
T2213_.58.0048a13: 持受用身。如是加持受用身。即是毘盧遮
T2213_.58.0048a14: 那遍一切身。遍一切身者即是行者平等智
T2213_.58.0048a15: 身。是故住此乘者。以不行而行。以不到而
T2213_.58.0048a16: 到。名爲平等句。一切衆生皆入其中。而實無
| T2213_.58.0048a17: | 能入者。無所入處。故名平等ト一 | 云云 |
T2213_.58.0048a19: 入所入無二無別也。又大論第二十八云。問
T2213_.58.0048a20: 曰。是三昧即是三昧門不。答曰。三昧即是三
T2213_.58.0048a21: 昧門。問曰。若爾者。何以不但説三昧。而復説
T2213_.58.0048a22: 三昧門。答曰。佛諸三昧無量無數。如虚空無
T2213_.58.0048a23: 邊。菩薩云何盡得。菩薩聞テレ是心則退沒。以
T2213_.58.0048a24: 是故佛説テ二三昧門一。入トキ二一門中ニ一。攝ス二無量三
| T2213_.58.0048a25: | 昧ヲ一。如下牽ケハ二衣ノ一角ヲ一擧レ衣皆得上 | 云云 |
T2213_.58.0048a27: 至二釋論等文一者。彼ハ且ク以二教門施設一故。以二
| T2213_.58.0048a28: | 十七所入之法一名二大乘一 | 前後兩重八法并 不二摩訶衍也 | 以二十 |
| T2213_.58.0048a29: | 六能入之門一不レ名二大乘一 | 前後兩重 八門是也 | 是則教門之 |
T2213_.58.0048b02: 乘也。所以然者。能入之門眞如也。所入之
T2213_.58.0048b03: 法眞如也。故能入所入共莫レ非二眞如不變之
T2213_.58.0048b04: 體一。故龍論云。所謂以眞如體而爲其門所趣
| T2213_.58.0048b05: | 入故名爲體 | 云云 |
T2213_.58.0048b07: 法相。遍滿遍滿平等平等。一味一相。皆
| T2213_.58.0048b08: | 無差別 | 云云 |
T2213_.58.0048b10: 情門之時ハ且ク爲レ誘二引中下機ヲ一雖レ論二能入所
T2213_.58.0048b11: 入一。表徳ノ實談ニハ能所一體平等法界也。所謂
T2213_.58.0048b12: 六大一實也。豈門外論寶所耶。若方便之
T2213_.58.0048b13: 外ニ論二實義一者。表徳之實相有ン二何軌摸カ一耶。
T2213_.58.0048b14: 故眞語爲門ト者。是則正指二三密奧源六大一
T2213_.58.0048b15: 實一即爲レ門也耳
T2213_.58.0048b16: 五從自心下。明五點義中。自心發菩提者。第
| T2213_.58.0048b17: | 一字 | 是則中方本有淨菩提心也。依 二是心一故發二菩提心一。故曰因也 | 即心具萬行 |
| T2213_.58.0048b18: | 者第二字 | 是則東方。依二本有無作六大法界淨菩提 心勢力一故。發二歸命敬禮之心一精進修 |
| T2213_.58.0048b19: | 行。故曰行也。亦是因也。 所謂爲二南方一之因 | 見心正等覺故第三字 |
| T2213_.58.0048b20: | 是則南方。依二本有發菩提心一發二歸命 之心一修行故。證二萬徳圓滿之果一也 | 證心大涅槃 |
| T2213_.58.0048b21: | 者第四字 | 是則西方。依二發心修行成菩 提一故入二不生不滅涅槃一也 | 發起心方 |
| T2213_.58.0048b22: | 便者 | 大悲 門 | 嚴淨心佛國者 | 大智 門 | 是則北方具足方便 究竟圓滿之位也 |
T2213_.58.0048b24: 義也。所以然者。從二中臺一出二四葉ニ一故。以二無
T2213_.58.0048b25: 點
字一爲二胎藏界大日種子一。即此意也。若T2213_.58.0048b26: 以二東方一爲二發菩提心一者。以二無點
字一爲二東T2213_.58.0048b27: 方一。以二第五衆點具足
T2213_.58.0048b28: 布ノ曼荼羅皆以如レ是圖畫ス。是從因向果之
T2213_.58.0048c01: 意也。然如是四點ハ是皆本有淨菩提心ノ之上ノ
T2213_.58.0048c02: 本有四徳也。所謂字輪品疏云。如ハ二阿ノ單ノ一是
T2213_.58.0048c03: 菩提心。若傍角ニ加レ畫。即是行也。此是菩
T2213_.58.0048c04: 提心并行也。若上ニ加レ點者。即是菩提心并
T2213_.58.0048c05: 大空ナリ。離一切相成菩提也。若阿字ノ傍ニ加二
| T2213_.58.0048c06: | 二點一。即是菩提心。并除一切障ノ涅槃也 | 云 |
| T2213_.58.0048c07: | 云 | 字 |
T2213_.58.0048c09: 大法界之淨菩提心經テ二於四處ニ一裝二束スル因行
T2213_.58.0048c10: 證入ヲ一也。故知今復如是。自心ト者本有淨
T2213_.58.0048c11: 菩提心無點阿字也。發菩提者本有淨菩
T2213_.58.0048c12: 提心之上ノ本有無作ノ發心也。第二句ニ即心ト
T2213_.58.0048c13: 者是又本有淨菩提心無點阿字也。具萬行
T2213_.58.0048c14: 者本有淨菩提心之上ノ本有無作之萬行也
| T2213_.58.0048c15: | 傍角點 是也 | 第三句ニ見心正等覺者。心之一字ハ者 |
T2213_.58.0048c17: 四言ハ本有淨菩提心之上ノ本有無作ノ正覺也
| T2213_.58.0048c18: | 上空點 是也 | 第四句ニ證心大涅槃ト者。心之一字者本 |
T2213_.58.0048c20: 本有淨菩提心之上ノ本有無作之大涅槃也
| T2213_.58.0048c21: | 傍二點 是也 | 第五句ニ發起心方便者。心之一字ハ是本 |
T2213_.58.0048c23: 提心ノ上ノ無作ノ大悲也。第六句ニ嚴淨心佛國
T2213_.58.0048c24: 者。心之一字者本有淨菩提心也。嚴淨心佛
T2213_.58.0048c25: 國之四言ハ本有淨菩提心之上ノ本有無作大
T2213_.58.0048c26: 智也。此兩句合シテ成ス二第五衆點具足ノ字ヲ一也。
T2213_.58.0048c27: 上來六句ノ中ニ皆心ト者本有六大法界之三世
T2213_.58.0048c28: 常恒任運無作ノ威儀作業也。爰以悉地出現
T2213_.58.0048c29: 品中説二二明一。所謂五字明ト四字眞言ト也。是
T2213_.58.0049a01: 則五字明者。今所レ言心之一字ナリ。即本有六
| T2213_.58.0049a02: | 大法界也 | 更問 |
T2213_.58.0049a04: 界之三世常恒任運無作ノ振舞ヲ名二發心一名二
T2213_.58.0049a05: 修行一名二成正覺一名二證涅槃一也。故知ヌ六大法
T2213_.58.0049a06: 界本有常恒也。所二振舞一四點亦本有常恒也。
T2213_.58.0049a07: 如是六大法界之四點ノ振舞從レ縁而顯レ。起滅
T2213_.58.0049a08: 邊際不可得也。抑所言六大法界ト者唯是直ニ
T2213_.58.0049a09: 一切衆生色心實相也。上從二大日遍照一下
T2213_.58.0049a10: 至マテ二阿鼻苦生一平等ニ具足
T2213_.58.0049a11: 爲二一體速疾力三昧一。所言四點功徳者。更
T2213_.58.0049a12: 無シ二別物一唯是一切衆生行住坐臥ノ威儀作業
T2213_.58.0049a13: 吐氣發言屆申支節是也。上從毘盧遮那如
T2213_.58.0049a14: 來。下至銅柱鐵床群類。誰人何ノ族カ不レ行二四
T2213_.58.0049a15: 點之功徳一。不ヤレ住二欲觸愛慢之三摩地ニ一。然則
T2213_.58.0049a16: 諸佛與異生同等ニ振二舞四點功徳ヲ一。平等ニ住ス二
T2213_.58.0049a17: 欲觸愛慢ニ一。故知一切衆生自レ本以來三世常
T2213_.58.0049a18: 恒ニ住
T2213_.58.0049a19: 點ヲ一。衆生不
T2213_.58.0049a20: 別一。成二就種種不實業一。流二轉ス五道六道一。諸佛
T2213_.58.0049a21: 如レ實覺二知之一。入ヲ二三平等句之奧源一住ス二三世
T2213_.58.0049a22: 常恒之法樂ニ一。迷與悟。苦與樂。唯有リ三知ト與ニ二
T2213_.58.0049a23: 不知一。如來之舊迅設教之元意專ラ在リレ此。學
T2213_.58.0049a24: 者能能思察之而已
T2213_.58.0049a25: 六從從因下。明住心義中。從因至果者指二次
T2213_.58.0049a26: 上五點之義一也。皆ト者指二行證入一也。以無所
T2213_.58.0049a27: 住者。本有淨菩提心字體是也。而住者指二
T2213_.58.0049a28: 四點之能住一也。其心ト者本有淨菩提心己體
T2213_.58.0049a29: 即成二所住一也
T2213_.58.0049b01: 問曰。今所言住心者。其能住所住之樣如何
T2213_.58.0049b02: 答。且有二義。一云。住者心數之諸尊ハ是
T2213_.58.0049b03: 能住之人也。心者心王之己體。是所住之地
T2213_.58.0049b04: 也。言ハ三劫六無畏十住心等心數ノ諸法安二住
T2213_.58.0049b05: 心王阿字大地一也。是以入祕密曼荼羅位品
T2213_.58.0049b06: 等ノ意。心王之大壇地ノ上ニ心數諸尊安住スル。此
T2213_.58.0049b07: 意也。一云。心者能住也。住者所住也。言ハ心
T2213_.58.0049b08: 數諸尊之身中ニ心王大日尊住在スルカ故也。以
T2213_.58.0049b09: 上兩義何モ雖レ有二其謂一。以二初義一爲二師傳一。是
T2213_.58.0049b10: 則相二應於曼荼羅ニ一故也
T2213_.58.0049b11: 七從故下。明結歸中。故者指上之言也。入
T2213_.58.0049b12: 眞言門住心者。若存二梵語一。應レ云二
| T2213_.58.0049b13: |       一。鉢羅 | 二合 | 尾捨ヲハ言レ入。 |
| T2213_.58.0049b14: | 曼荼羅ヲハ言二眞言一。娜嚩 | 二合 | 哩ヲハ言レ門。底瑟吒ヲハ |
| T2213_.58.0049b16: | 品者顯二品類衆多一也 | 矣 |
| T2213_.58.0049b18: | 御本云 | 元徳二年 | 庚 午 | 潤六月三日加點了 |
| T2213_.58.0049b19: | 沙門阿寂 | 六十一 |
T2213_.58.0049b21:
T2213_.58.0049b22:
T2213_.58.0049b23:
T2213_.58.0049b24:
T2213_.58.0049b25: 沙門阿寂記
| T2213_.58.0049b26: | 釋入眞言門住心品第一之餘 | 經一 疏一 |
T2213_.58.0049b28: 標三密。二明列三密名。三正明三密加持。四
| T2213_.58.0049b29: | 明下引二經論一證上 | 矣 |
T2213_.58.0049c02: 無量無邊不可勝計。雖然今略擧三密。無量
T2213_.58.0049c03: 方軌皆攝盡。故云略有三事也
T2213_.58.0049c04: 二從一者下。明列三密名中。一者身密門
T2213_.58.0049c05: 者。理智和合之體名爲身。是則可見有對之
T2213_.58.0049c06: 法也。復次眞言行者瑜伽中ノ所住ノ密印ヲ名
T2213_.58.0049c07: 爲二身密一也。密者如下釋。門者如次上釋。二
T2213_.58.0049c08: 者語密者。是則聲經テ二七處一有二言語一。是則可
T2213_.58.0049c09: 聞無對之法也。三者心密門者集起名曰心
T2213_.58.0049c10: 也。是事下當廣説等者。是則指具縁品以下
T2213_.58.0049c11: 等諸品也。所謂如密印品等説身密。如普
T2213_.58.0049c12: 通品等説口密。如二祕密曼荼羅品等之説一意
T2213_.58.0049c13: 密ナリ學者臨文悉可識知耳
T2213_.58.0049c14: 三從行下。正明三密加持中。以此三方便者。
T2213_.58.0049c15: 指三密要行也。謂身密印契。口密眞言。心
T2213_.58.0049c16: 觀念是也。依如此三密平等之加持故。轉
T2213_.58.0049c17: 無始生死三業之罪障。速疾得見自身本有
T2213_.58.0049c18: 三部之聖衆。故云以此三方便自淨三業。是
T2213_.58.0049c19: 則行者加持也。亦名自身加持也。即以如來
T2213_.58.0049c20: 等者。依三行者自淨二三業之泥濁一故。如來三
T2213_.58.0049c21: 密ノ天月浮フ二影ヲ於行者ノ心水ニ一。故如來三密遍二
T2213_.58.0049c22: 法界一無二所不
至故。行者三密遍二法界一。而亦T2213_.58.0049c23: 無二所不
至。如來三密與行者三密。平等平T2213_.58.0049c24: 等一相一味ナリ。離二能所之相一。猶如二虚空一。離二
T2213_.58.0049c25: 諸相一而爲
T2213_.58.0049c26: 萬法一也。如ナルヲレ是名爲二如來加持一。故云爾也。
T2213_.58.0049c27: 既行者三密與如來三密。平等平等ニ
T2213_.58.0049c28: 遍滿無二無別故ニ。如來所二滿足一十地波羅
T2213_.58.0049c29: 蜜刹那ニ成就圓滿シテ。全ク不レ經二劫數一。故云二乃
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 [行番号:有/無] [返り点:有/無] [CITE]