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Term Definition
密教六大《佛学大辞典》
(名数)密教说六大之体性本有常住,即胎金两部理智之二法身也。盖密教不如显教别立无相之真如,故法界之诸法,不过五蕴,即色心之二法,今开色之一而为五大,合受等四蕴而为一识大。此中五大为本有常住,凡圣一如,故为本有胎藏界之理法身,识有情智迷悟之别,故为始成金刚界之智法身。但色心本自不二,色即心,故五大即五智。心即色,故五智即五大。理法身固非顽迷无智,智法身固为常性不变,其种子色形等如图。六大中识大之形色,密教谓心法有实之形色,其色白,其形圆。其证则引金刚顶经一:“我见自心形如月轮。”之说。谓凡夫所见,虽无隔历质碍,然佛眼所见,则有周遍法界无碍自在之色。若不然,则不惟与显教法身无相之说同,月轮之说亦无用矣。然日本台密以此月轮为伪相之譬喻,而心法不许有实之色形,与显教同也。智证之金刚界瑜伽记曰:“本国僧中或执心有其形,即月轮是也。若不言有月轮同显教法身言断心灭之说,所以可云心法定有形。若不然,密教月轮之说无用。(中略)今言,此执与当文禅要违,故可以月轮为伪相喻。”案本国之僧者,日本之空海也,智证大师在唐时请决于法全和尚,和尚举两处之违文而非此说。当文者,金刚界仪轨所谓:“无体亦无事,即亦非月,由具福智故,自心如满月”是也。禅要者,彼释所谓:“伪想一圆明犹如净月”是也。然天台二百题十一有心法形色之疑,而成立有形色。
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