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大日經疏妙印鈔口傳 (No. 2214_ 宥範撰 ) in Vol. 58

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T2214_.58.0639a01:
T2214_.58.0639a02:   No.2214[cf.No.2213]
T2214_.58.0639a03:
T2214_.58.0639a04: 大日經疏妙印鈔口傳一
T2214_.58.0639a05:   me
T2214_.58.0639a06: 一大毘盧舍那事
T2214_.58.0639a07: 二成佛事
T2214_.58.0639a08: 三神變加持事
T2214_.58.0639a09: 四然此自證乃至心地事
T2214_.58.0639a10: 五現覺諸法乃至  生死中人事
T2214_.58.0639a11: 六爾時世尊乃至以是蒙益事
T2214_.58.0639a12:   已上總題了
T2214_.58.0639a13: 七此品統論乃至自心品事
T2214_.58.0639a14: 八自心發菩提乃至嚴淨心佛國事
T2214_.58.0639a15: 九入眞言門略有三事事
T2214_.58.0639a16:   已上別題了
T2214_.58.0639a17: 經總題        沙門宥範記
T2214_.58.0639a18: 問。題者一部總稱也。然者有何等習耶
T2214_.58.0639a19: 答。有相承之習
T2214_.58.0639a20: 一大毘盧舍那事
T2214_.58.0639a21: 問。此印説所云何。答。經第四密印品第九
T2214_.58.0639a22: 云。是密印相當用定慧手作虚心合掌。以定
T2214_.58.0639a23: 慧二虚空輪並合而建立之。頌曰
T2214_.58.0639a24:     此一切諸佛 救世之大印
T2214_.58.0639a25:     正覺三昧耶 於此印而住
T2214_.58.0639a26: 疏十三釋十二合掌云。第三又次以十指頭
T2214_.58.0639a27: 相合指。亦齊等然掌内空令稍穹隆名屈滿
T2214_.58.0639a28: 羅合掌此云如未
開蓮也云云
yukki第三品云。以定慧
T2214_.58.0639a29: 手屈肘向上合掌與肩齊云云yukki第九品
T2214_.58.0639b01: 云。便結根本三昧耶印以二手虚心合掌復當
T2214_.58.0639b02: 心即成云云又菩提心論云。凡心如合蓮云云
T2214_.58.0639b03: 祕記云。先作蓮華合掌云云如是文是正説此
T2214_.58.0639b04: 印印相也。有委細之祕胕能能可面授也。問。
T2214_.58.0639b05: 此明説所云何。答。今經第三悉地出現品第
T2214_.58.0639b06: 六布字偈五大下。各初説無點字。後各説加
T2214_.58.0639b07: 點字。是則無點五字者。本地法身自性清淨
T2214_.58.0639b08: 之極理。六大法界性相常住之功徳也。所謂
T2214_.58.0639b09: 大毘盧舍那之己體也。將又衆生本覺之自
T2214_.58.0639b10: 性也。望彼文而明察也云云
T2214_.58.0639b11: 二成佛事刀印
T2214_.58.0639b12: 問。此印説所云何。答。大日經第四密印品第
T2214_.58.0639b13: 九云。復舒定慧手作歸命合掌。風輪相捻以
T2214_.58.0639b14: 二空輪加於上。形如憩伽。頌曰
T2214_.58.0639b15:     此大慧刀印 一切佛所説
T2214_.58.0639b16:     能斷於諸見 謂倶生身見云云
T2214_.58.0639b17: 疏十三釋云。次作刀印者。即屈二風指合指
T2214_.58.0639b18: 頭相對。以二空相並而厭捻之令如大刀形即
T2214_.58.0639b19: 是也。當知此刀即是諸佛大智。能斷絶諸見
T2214_.58.0639b20: 故。以刀截煩惱根去。即得無垢法現也。更有
T2214_.58.0639b21: 勝法。謂是垢除已當生如來信解此義最初
解云云
T2214_.58.0639b22: 疏一云信解者始從眞正發心乃至成佛於是
T2214_.58.0639b23: 中間通名信解地云云 故知成佛義明白也。
T2214_.58.0639b24: 問。此明説所云何。答。悉地出現品中説五字
T2214_.58.0639b25: 布字下。各先説無點五字是則本地法身毘盧
T2214_.58.0639b26: 舍那。所謂本有境智也。本有雖有境智合爲
T2214_.58.0639b27: 一境。如云合彼性三爲一法身。是則對修徳
T2214_.58.0639b28: 之智故且云爾也。後亦各説加點五字。是則
T2214_.58.0639b29: 於前本有五大具足修生五智圓滿平等正
T2214_.58.0639c01: 覺。是故本有avarahakha上各具空點而成
T2214_.58.0639c02: a@mva@mra@mha@mkha@m。是則五智圓滿成等正覺之義
T2214_.58.0639c03:
T2214_.58.0639c04: 問。若然者何故三悉地儀軌擧上品悉地明之
T2214_.58.0639c05: a字無點耶。答。聊有深意。所謂經説等正
T2214_.58.0639c06: 覺之極滿。疏又同經。儀軌説等正覺已還
T2214_.58.0639c07: 住本覺無相a圓明故云唯有明朗。是則
T2214_.58.0639c08: 非四智所測境界。故爲消盡四字體。四字上
T2214_.58.0639c09: 各加空點消空其字體。是即色即是空空即是
T2214_.58.0639c10: 色之意也。既絶八葉住中胎。是故唯存獨尊
T2214_.58.0639c11: 無比a字也。彼祕決中云。三佛同法界無相
T2214_.58.0639c12: 無差別一大虚空輪ava@mra@mha@mkha@m知空盡消體
T2214_.58.0639c13: 存第一命云云 彼竹人勅答一授勝覺者
T2214_.58.0639c14: 即此事也。彼逆三重中第一故云爾也。雖然
T2214_.58.0639c15: 於此偈頌相傳者更不存知也。以是義故上
T2214_.58.0639c16: 品悉地明a字即無點也。巨細併有面授
T2214_.58.0639c17: 三神變加持事無所不至印
T2214_.58.0639c18: 問。此印説所云何。答。經第四卷如上出之。又
T2214_.58.0639c19: 悉地出現品云尊勝虚空空兼持慧刀印云云
T2214_.58.0639c20:     攝大儀軌云 正覺甚深密
T2214_.58.0639c21:     出過言語道 爲大率都婆
T2214_.58.0639c22:     四處流出句 止觀蓮未敷
T2214_.58.0639c23:     雙佉依羅本 二訶横其端
T2214_.58.0639c24:     遍身布四明 自處花臺上
T2214_.58.0639c25:     a@aa@ma@h云云
T2214_.58.0639c26: 此文雖非正證而相叶於疏文。故引之至眞
T2214_.58.0639c27: 言之處可記之耳
T2214_.58.0639c28: 問。此明説所云何。答。經第三卷悉地出現品
T2214_.58.0639c29: 第六云。降伏四魔解脱六趣滿足一切智智
T2214_.58.0640a01: 金剛字句云云疏十一釋云。阿是行。所謂本
T2214_.58.0640a02: 不生行也。傍加二點是淨除義。以此義能降
T2214_.58.0640a03: 伏四魔除一切苦也。味是縛義加上畫是無
T2214_.58.0640a04: 解三昧。即不思議解脱也。囉是淨六根義。由
T2214_.58.0640a05: 六根淨故無塵也。訶義如上已説之。佉義上
T2214_.58.0640a06: 亦有解處也。又&T025670;有三義。即如來三解脱也。
T2214_.58.0640a07: 修行除障故而三解脱而住大空也。欠者大
T2214_.58.0640a08: 空也云云
T2214_.58.0640a09: 問。何故於a字加@aa@h之點耶。答。字體ava
T2214_.58.0640a10: rahakha即本有六大是即體
大也
此六大法身具四
T2214_.58.0640a11: 曼三密之相用鎭住因行證入之四轉。爲顯
T2214_.58.0640a12: 此義故釋加修行及淨除之二點也。問。若然
T2214_.58.0640a13: 者無a@m字云何。答。經偈頌中説aa@m二字即
T2214_.58.0640a14: 是擧東西攝南北也。仍疏家經aa@m之外加
T2214_.58.0640a15: @aa@h而滿足四轉也。是則金剛即寶光蓮
T2214_.58.0640a16: 華即羊石之意也。如a字者varahakha四例
T2214_.58.0640a17: 可知也。是故疏家偈頌之aa@m二字釋加@a
T2214_.58.0640a18: a@h二字而巧成六大法界四轉滿足之義也。
T2214_.58.0640a19: 所以者何今於此眞言中巧兼前四所流
T2214_.58.0640a20: 之眞言亦兼後之偈頌文之aa@m而演説
T2214_.58.0640a21: 之。又yukki第九品a字加涅槃點略攝中間
T2214_.58.0640a22: 二字而顯六大法界法爾無作之四點。加h@u@m
T2214_.58.0640a23: hr@i@ha@h之三字而表六大法界自然應用之三部
T2214_.58.0640a24: 也。是故當流之習此明之外別不傳四點三
T2214_.58.0640a25: 密等也
T2214_.58.0640a26: 問。四點具足既然也。三密具足義云何。答。
T2214_.58.0640a27: vahakha三字加點説之。是即三密相應之
T2214_.58.0640a28: 表相也。所謂va字縛義入a字門故即無縛
T2214_.58.0640a29: 無脱。故傍加根本不可得之三昧畫。是則口
T2214_.58.0640b01: 密蓮華部之義門也。次ha字因業義也。入a
T2214_.58.0640b02: 字門故即無因也。所謂淨菩提心也。此金剛
T2214_.58.0640b03: 不壞淨菩提心能害四魔怨讎故下加損減之
T2214_.58.0640b04: 點能滿一切智智。故上加増益之點。是即意
T2214_.58.0640b05: 密金剛部之表示也kha字等空。入a字門故。
T2214_.58.0640b06: 即成無相法界大空。無徳不滿無相不具是
T2214_.58.0640b07: 即身密佛部之義門也。問。具識大義云何。答。
T2214_.58.0640b08: 此眞言中h@u@m即兼識大義。故疏於h@u@m字釋三
T2214_.58.0640b09: 解脱門之義。是則識大之義相也。理趣釋亦
T2214_.58.0640b10: 同之。以如此等義故此眞言而離開前長行
T2214_.58.0640b11: 説四轉後偈頌明五大五智。以如此之甚深
T2214_.58.0640b12: 巧妙之義故於初a字而加修行及淨除二點。
T2214_.58.0640b13: vahakha三字加三昧大空點。長行偈頌前
T2214_.58.0640b14: 後統攝而巧成六大四曼三密因行證入具足
T2214_.58.0640b15: 圓滿之義也。此等祕傳他流不聞名字。何況
T2214_.58.0640b16: 知祕胕耶。爰以疏云本經有三千五百偈説
T2214_.58.0640b17: 此五字義云云故知十萬頌經廣演分別此眞
T2214_.58.0640b18: 言之一一深義也。然今略經故攝略彼三千
T2214_.58.0640b19: 五百偈頌之義趣。而云降伏四魔解脱六趣滿
T2214_.58.0640b20: 足一切智智金剛字句也。能能可思之。問。今
T2214_.58.0640b21: 就釋神變加持然此自證乃至開觀照門云云
T2214_.58.0640b22: 然者有何等習耶。答。有重重習
T2214_.58.0640b23: 四然此自證乃至心地事虚心合掌印
T2214_.58.0640b24: 問。此印説所云何。答。大旨如前大毘盧舍那
T2214_.58.0640b25: 印。又悉地成就品云
T2214_.58.0640b26:     摩訶薩意處 説名曼荼羅
T2214_.58.0640b27:     諸眞言心位 了知得成果
T2214_.58.0640b28:     念彼蓮華處 八葉鬢蘂敷
T2214_.58.0640b29:     花臺阿字門 焔鬘皆妙好
T2214_.58.0640c01:     光暉普周遍 照明衆生故
T2214_.58.0640c02:     如合會千電 持佛巧色形
T2214_.58.0640c03:     深居圓鏡中 應現諸方所
T2214_.58.0640c04:     猶如淨水月 普現衆生前
T2214_.58.0640c05:     知心性如是 得住眞言行云云
T2214_.58.0640c06: 疏第四云。凡人汗栗駄心猶如蓮花合而未
T2214_.58.0640c07: 敷之像。有筋脈約之以成八分疏十二云。
T2214_.58.0640c08: 一切凡夫心處雖未能自了。然其上自而有
T2214_.58.0640c09: 八辨。如合蓮華形。今但觀照此心令其開敷
T2214_.58.0640c10: 云云如此經疏文是則正説自證三菩提之體
T2214_.58.0640c11: 也。併有面授。問。此明説所云何。答。經第三
T2214_.58.0640c12: 轉字輪曼荼羅行品第八云。nama@hsamantabu
T2214_.58.0640c13: ddh@an@a@ma。善男子此阿字一切如來所加持乃至
T2214_.58.0640c14: 若欲見佛。若欲供養。欲見證發菩提心。欲
T2214_.58.0640c15: 與諸菩薩同會。欲利益衆生。欲求悉地。欲求
T2214_.58.0640c16: 一切智智者。於此一切佛心當勤習修云云
T2214_.58.0640c17: 同疏十二釋云南莫三曼荼佛陀喃敬禮普遍
佛等也
T2214_.58.0640c18: 此正是阿字眞
言門也云云
口云此一部經疏中文文句句莫
T2214_.58.0640c19: 不説阿字義門。雖然正説此阿字一字眞言
T2214_.58.0640c20: 專限當處。故云此正是阿字眞言門也。又同
T2214_.58.0640c21: 經第五入祕密曼荼羅位品第十三云諸佛甚
T2214_.58.0640c22: 奇特。權智不思儀乃至説如是音聲已還入如
T2214_.58.0640c23: 來不思議法身云云同疏十六釋云復次前偈
T2214_.58.0640c24: 云奇哉者梵音奇哉即於首初而有阿聲。此
T2214_.58.0640c25: 偈已表法竟也。此即是本不生義。能生一切
T2214_.58.0640c26: 諸法。謂如來身所示種種形聲皆從阿字而
T2214_.58.0640c27: 生也。時出此種種形竟還入佛身支分。又復
T2214_.58.0640c28: 還入如來不思議法身中各隨所生處而入。
T2214_.58.0640c29: 故經云又復入如來祕密法身不思議。此不
T2214_.58.0641a01: 思議梵云阿眞底。亦有阿聲。意明從阿而出
T2214_.58.0641a02: 又從阿而入。此兩頭上下指兩阿字明一切
T2214_.58.0641a03: 法出入即同法界體也云云
T2214_.58.0641a04:     已上説所雖甚廣多也取詮擧之。此印明
T2214_.58.0641a05:     是一宗源底一經骨髓也。所謂淨菩提心如
T2214_.58.0641a06:     意寶之體性祕密甚深不思議之庫藏也。
T2214_.58.0641a07:     併在面授耳
T2214_.58.0641a08:   已上無相法身位也
T2214_.58.0641a09: 五現覺諸法乃至生死中人事無所不至印
T2214_.58.0641a10: 問。此印説所功能云何。答。如上記之。問。此
T2214_.58.0641a11: 明説所功能云何。答。經第二具緣品第二云
T2214_.58.0641a12:     我覺本不生 出過語言道
T2214_.58.0641a13:     諸過得解脱 遠離於因緣
T2214_.58.0641a14:     知空等虚空 如實相智生
T2214_.58.0641a15:     已離一切暗 第一實無垢云云
T2214_.58.0641a16: 疏第六釋云。次有二偈。明菩提實義。我覺本
T2214_.58.0641a17: 不生者。謂覺自心從本以來不生。即是成佛。
T2214_.58.0641a18: 而實無覺無成也。一切衆生不解如是常寂
T2214_.58.0641a19: 滅相。憶想分別妄云有生死輪迴六趣不能
T2214_.58.0641a20: 自出。今雖聞正法音還於種種有爲事迹中
T2214_.58.0641a21: 推求挍計冀望成佛。何有得理耶。出過語
T2214_.58.0641a22: 言道者。從此已下皆是轉釋阿字門乃至
T2214_.58.0641a23: 實相智生者。心之實相即是毘盧舍那遍一
T2214_.58.0641a24: 切處。佛坐道場如法相解時種種不如實見
T2214_.58.0641a25: 悉滅無餘。是故薩婆若惠與虚空等也。已
T2214_.58.0641a26: 離一切暗者。於一切法相不如實知即是無
T2214_.58.0641a27: 明。是故覺本不生時即生遍法界明。以一
T2214_.58.0641a28: 切種智觀一切法無不見聞觸知也。第一實
T2214_.58.0641a29: 無垢者。此最實事更無過上。名爲第一實際。
T2214_.58.0641b01: 所謂自性清淨心以離一切暗故。佛之知見
T2214_.58.0641b02: 無復垢汚。皆是轉釋本不生義也
T2214_.58.0641b03: 寶鑰祕密章云。爾時毘盧舍那世尊入於一切
T2214_.58.0641b04: 如來一體速疾力三昧説自證
T2214_.58.0641b05:     我覺本不生 出過語言道
T2214_.58.0641b06:     諸過得解脱 遠離於因緣
T2214_.58.0641b07:     知空等虚空 如實相智生
T2214_.58.0641b08:     已離一切暗 第一實無垢
T2214_.58.0641b09: 解云。此頌文約義廣言浮心深非面難説云云
T2214_.58.0641b10: 天長四年五月四日御口決云大師 我覺者識
T2214_.58.0641b11: 大即h@u@m字也。本不生者地大即a字也。出過
T2214_.58.0641b12: 語言道者水大即va@m字也。諸過得解脱者火
T2214_.58.0641b13: 大即ra@m字也。遠離於因緣風大即ha@m字也。知
T2214_.58.0641b14: 空等虚空者空大即kha@m字也。已離一切暗者
T2214_.58.0641b15: 月輪即a@h字也。第一實無垢者蓮花即hr@i@h
T2214_.58.0641b16: 也。讀文句有次第不次第更可問ma字六大無
T2214_.58.0641b17: 礙徳。hr@i@h字六大清淨理也。a@h字者六大本不
T2214_.58.0641b18: 生有色光明智種字也。avarahakha如次方
T2214_.58.0641b19: 圓三角半月團圓即五輪塔婆也。此五輪不
T2214_.58.0641b20: 相離而重累者依中心之幢柱。不相離者無
T2214_.58.0641b21: 礙之義。即ma字也。所謂立眞我之慢幢令住
T2214_.58.0641b22: 持五智功徳。所以塔婆名功徳聚。h@u@m
T2214_.58.0641b23: 五輪之色光。菩提心如意寶珠也。此塔婆下
T2214_.58.0641b24: 在寶蓮hr@i@h也。總令在月輪中即a@h字也。所以
T2214_.58.0641b25: maava@mra@mha@mkha@mh@u@mhr@i@ha@h也。謂尊形者瑜伽大
T2214_.58.0641b26: 阿闍梨大定智悲相好也。六大者體大。定者
T2214_.58.0641b27: 理靜之蓮華。大智者無垢月輪也。大悲者眞
T2214_.58.0641b28: 我業用也。大悲者拔苦義即説法利生之口
T2214_.58.0641b29: 密也。大智者覺道圓滿義即照了觀察之意
T2214_.58.0641c01: 密也。大定者調身靜體義即手印跏趺之身
T2214_.58.0641c02: 密也。故六大之手印。六大之眞言。六大之觀
T2214_.58.0641c03: 照也。六大已無新古三密自元平等也。願眞
T2214_.58.0641c04: 言行者從論是非隣庫者唯自可證知云云
T2214_.58.0641c05: 得之時尅者信修之一坐而已。所以大阿
T2214_.58.0641c06: 闍梨日行者以無住心所修萬行即由大悲地
T2214_.58.0641c07: 界所執持故。大悲火界所溫育故。大悲水界
T2214_.58.0641c08: 所滋潤故。大悲風界所開發故。大悲虚空不
T2214_.58.0641c09: 障礙故。爾時無量度門任運開發云云
T2214_.58.0641c10:     私謂已上祕密深奧之祕肝。載&MT04648;
T2214_.58.0641c11:     其恐有纔存法命忌越法。已上菩提心爲
T2214_.58.0641c12:     因句也
T2214_.58.0641c13: 六爾時世尊乃至以是蒙益之事
T2214_.58.0641c14: 問。此印明説所云何。答。yukki之第九品云。爾
T2214_.58.0641c15: 時佛母金剛吉祥復説成就大悲胎藏八字眞
T2214_.58.0641c16: 言王曰。a@hviraha@mkha@mh@u@mhr@i@ha@h。若誦滿一千
T2214_.58.0641c17: 萬遍獲得大悲胎藏中一切法一時頓證。其
T2214_.58.0641c18: 印如釋迦牟尼鉢印。以印從定起旋轉便結
T2214_.58.0641c19: 根本三昧耶印。以二手虚心合掌。復當心即
T2214_.58.0641c20: 云云口云如釋迦牟尼鉢印者法界定印
T2214_.58.0641c21: 也。謂八指八葉心蓮華臺即本有境也。二空
T2214_.58.0641c22: 圓立合月輪即本有智也。境智相稱遍應法
T2214_.58.0641c23: 界之意。又定慧力莊嚴以此度衆生之義也。
T2214_.58.0641c24: 以印從定起。旋轉者以心虚空菩提三種無二
T2214_.58.0641c25: 之知見故。從三平等大定起於盡虚空法界三
T2214_.58.0641c26: 種世間順逆旋轉莫非佛蓮金三部妙體。所
T2214_.58.0641c27: 謂左五指胎藏界五大即蓮華部也。右五指
T2214_.58.0641c28: 金剛界五智即金剛部也。二手合掌即不二
T2214_.58.0641c29: 佛部也。祕記文可思之。菩提心論云勝義
T2214_.58.0642a01: 行願三摩地爲戒乃至成佛無時暫忌云云
T2214_.58.0642a02: 義者右五指也。行願者左五指也。三摩地者
T2214_.58.0642a03: 兩手不二位也。故云便以本三昧耶以二手
T2214_.58.0642a04: 虚心合掌也云云次言明者初五字六大四曼
T2214_.58.0642a05: 三密具足圓滿義。即自證圓極之位也。後
T2214_.58.0642a06: 三字從此自證極滿之位起三部妙用。所謂
T2214_.58.0642a07: h@u@m金剛部。hr@i@h蓮華部。a@h佛部也。故云是
T2214_.58.0642a08: 故住於自在神力等也
T2214_.58.0642a09: 一傳云 然此自證乃至心地者
T2214_.58.0642a10: 此印亦自性法身非色非心明朗圓滿之總體
T2214_.58.0642a11: 也。現覺已下表此自性法身所具三密之徳
T2214_.58.0642a12: 云云
T2214_.58.0642a13:  經別題
T2214_.58.0642a14: 七此品統論乃至自心品事
T2214_.58.0642a15: 問。此印明説所云何 答。經一云心虚空菩
T2214_.58.0642a16: 提三種無二云云經之大意者此義也。成就悉
T2214_.58.0642a17: 地品云
T2214_.58.0642a18:     念彼蓮華處 八葉鬢蘂敷
T2214_.58.0642a19:     花臺阿字門 焔鬘皆妙好
T2214_.58.0642a20:     光暉普周遍 照明衆生故
T2214_.58.0642a21:     如合會千電 持佛巧色形
T2214_.58.0642a22:     深居圓鏡中 應現諸方所
T2214_.58.0642a23:     猶如淨水月 普現衆生前
T2214_.58.0642a24:     知心性如是 得住眞言行
T2214_.58.0642a25:   已上經文者。一宗之宗源祕藏之肝目也。
T2214_.58.0642a26:   非面授難述耳
T2214_.58.0642a27: 問。明説所云何。答。今偈花臺阿字門者即
T2214_.58.0642a28: 明也。巨細上記之。已上彼中未敷未敷中a
T2214_.58.0642a29: 字是也。併有面授
T2214_.58.0642b01: 八自心發菩乃至淨心佛國事無所不
T2214_.58.0642b02: 至印
T2214_.58.0642b03: 問。此印説所云何。答。悉地出現品云兼持
T2214_.58.0642b04: 慧刀印所依速成就云云委細之旨上説之。
T2214_.58.0642b05: 問。此明説所云何。答。同品説與虚空等無
T2214_.58.0642b06: 所不至眞言曰
T2214_.58.0642b07: nama@hsarvatathagatebhyovizvamokhebhya@hsarva
T2214_.58.0642b08: thaa@aa@ma@h。口云自心發菩提者即初a
T2214_.58.0642b09: 東方
大智
即心具萬行者即第二@a南方
大悲
見心正等
T2214_.58.0642b10: 覺者第三a@m西方
證心大涅槃者第四a@h
T2214_.58.0642b11: 北方大
發起心方便者大悲即南
北合論也
嚴淨心佛國
T2214_.58.0642b12: 大智即東
西合論也
已上二句第五A+uH中胎悲智
具足義也
問。
T2214_.58.0642b13: 若然者何故經不説第五A+uH字耶。答。四佛外
T2214_.58.0642b14: 無大日故。四轉外別不説第五A+uH字。是即合
T2214_.58.0642b15: 四轉成一之A+uH開一之AM+uH字成四轉即如
T2214_.58.0642b16: 云金剛即寶光蓮華羯磨如如同一體即此
T2214_.58.0642b17: 身五佛云云即此意也。委細之旨專在面授
T2214_.58.0642b18:
T2214_.58.0642b19: 九入眞言門略有三事事
T2214_.58.0642b20: 問。此印明云何。答。經第七云
T2214_.58.0642b21: 南摩三曼多勃馱喃唅
T2214_.58.0642b22: 又云 南摩三曼多勃馱喃鍐
T2214_.58.0642b23: 又云 南摩三曼多勃馱喃阿
T2214_.58.0642b24: 問。今云h@u@m經云ha@m其義云何。答。師資相承
T2214_.58.0642b25: ha@mh@u@m倶不相違而習也如範尊
云云
經第三云
T2214_.58.0642b26:     此一切諸佛 救世之大印
T2214_.58.0642b27:     正覺三昧耶 於此印而住云云
T2214_.58.0642b28: 問。印明結誦樣云何。答。結虚心合掌印誦
T2214_.58.0642b29: a字即身密門也。次開二空誦va@m字即口密門
T2214_.58.0642c01: 也。次閉二空誦h@u@m字即意密門也。三悉地儀
T2214_.58.0642c02: 軌云我依毘盧舍那開心智印建標儀。無量
T2214_.58.0642c03: 功徳普莊嚴同入總持也云云甚深甚深
T2214_.58.0642c04:   已上別題了
T2214_.58.0642c05:     永正十三丙子九月十五日書了vajra光範
T2214_.58.0642c06:     五九
一歳
T2214_.58.0642c07:     天文八己亥十月十五日傳受畢 同十七日
T2214_.58.0642c08:     於阿州堀江大谷神宮寺寫之 宥怡 
T2214_.58.0642c09:     永祿九丙寅六月二十四日傳受畢 快遍 
T2214_.58.0642c10:     寛文二壬寅六月九日書畢 宥算 
T2214_.58.0642c11:
T2214_.58.0642c12:
T2214_.58.0642c13:
T2214_.58.0642c14: 大日經疏妙印鈔口傳二
T2214_.58.0642c15:   u
T2214_.58.0642c16: 一薄伽梵事
T2214_.58.0642c17: 二廣大金剛法界宮事
T2214_.58.0642c18: 三如來信解乃至種種間飾事
T2214_.58.0642c19: 四菩薩之身爲師子座事
T2214_.58.0642c20: 五四箇印明順逆次第相續事
T2214_.58.0642c21: 六四箇印明祖師傳來相承事
T2214_.58.0642c22:  經通序        沙門宥範記 
T2214_.58.0642c23: 一薄伽梵事 問此印説所云何。答經第三
T2214_.58.0642c24: 密印品第九並疏十三卷釋十二合掌内第三
T2214_.58.0642c25: 如來開蓮是也。如大毘盧舍那之印云云次明
T2214_.58.0642c26: 者經第三轉字輪曼荼羅品第八云歸命a
T2214_.58.0642c27: 同疏十二云此正阿字眞言門也云云此外一
T2214_.58.0642c28: 部經疏文文句句皆悉莫不説此阿字義門。
T2214_.58.0642c29: 委細之旨如自證三菩提之口決也云云
T2214_.58.0643a01: 二廣大金剛法界宮等事
T2214_.58.0643a02: 問此印説所功能如何。答經第三悉地出現
T2214_.58.0643a03: 品第六云。行者於一月結金剛惠印云云
T2214_.58.0643a04: 十一釋云此大金剛之堅即是佛智之義也
T2214_.58.0643a05: 又云若持誦者一月中即金剛印而誦於
T2214_.58.0643a06: 一月中日別三時作之一切無智城破也乃至
T2214_.58.0643a07: 若成就金剛法五&T037992;純金作之置於壇中而加
T2214_.58.0643a08: 云云問若然者次上之經當結金剛手金剛
T2214_.58.0643a09: 之惠印云云同疏十一釋云即是結金剛手金
T2214_.58.0643a10: 剛五&T037992;云云然者可指此文。何故指鬘髴
T2214_.58.0643a11: 之偈頌文耶。答如所難彼文同誠證也。但
T2214_.58.0643a12: 師資相承於此偈頌中習諸灌頂印明盡故殊
T2214_.58.0643a13: 擧偈頌文也巨細如
見心抄
T2214_.58.0643a14: 問以何得知。以此智印理明表彼廣大金剛
T2214_.58.0643a15: 法界宮云何。答師資附屬佛之相承故也。
T2214_.58.0643a16: 所謂先薄伽梵印一切衆生自性清淨本有花
T2214_.58.0643a17: 臺之具體也。此花臺當體即是五智五大也。
T2214_.58.0643a18: 故次用也。五&T037992;avirah@u@mkha@m印表五智即是明
顯五大具足復次
T2214_.58.0643a19: 印明共有五智
五大義可思之
以此義故未敷蓮華印之次説此
T2214_.58.0643a20: 印也。問若然者疏云何釋耶。答疏釋云大謂
T2214_.58.0643a21: 無邊際故歎法界體性智
之總徳也云云
廣謂不可數量故歎五智
微細智
T2214_.58.0643a22:
金剛喩實相智五智也所謂上
之五&T037992;之義也
過一切語言
T2214_.58.0643a23: 不可破毀五大也下
樓閣是也
有三事最勝顯金剛之家
三部衆徳也
T2214_.58.0643a24: 大金剛智體也心王法界體性智也故云此智體者所
謂如來實相智身以加持故即是眞實
T2214_.58.0643a25: 功徳所莊嚴處妙住之
境心王所都故日宮也
一切持金剛者四智已下心數
也故云心王所
T2214_.58.0643a26: 住之處必有塵沙
心數以爲眷屬也
心王毘盧舍那成自然覺爾時
T2214_.58.0643a27: 一切心數無不即入金剛界中成如來内證功
T2214_.58.0643a28: 徳差別智印此文明心王心數諸尊同證入
本有金剛界皆悉一相一味
上來諸句
T2214_.58.0643b01: 皆是釋此五&T037992;印種種功徳也
T2214_.58.0643b02: 問若然何故引yukki不證耶。答雖同五&T037992;
T2214_.58.0643b03: 也既有傳法祕密yukki之不同。故不引之。彼
T2214_.58.0643b04: yukki又是一之習事也。不可泯於傳法。是故
T2214_.58.0643b05: yukki從佛心如滿月之位住普賢三昧耶而圓
T2214_.58.0643b06: 滿五智。今從凡心如合蓮之位發三部五部
T2214_.58.0643b07: 妙用故。經云普賢三昧耶等。今疏十三云次
T2214_.58.0643b08: 作金剛印。二手虚心
合掌
皆屈水指向掌内以二風
T2214_.58.0643b09: 指捻火指背而不相合。此即金剛印。二空指
T2214_.58.0643b10: 並而竪也。故知印母印相既別也。隨義門不
T2214_.58.0643b11: 同也。故不引之也。問若然者今論心王印。彼
T2214_.58.0643b12: 疏十三文是釋金剛手印。何引彼而成心王
T2214_.58.0643b13: 之印耶。答今經疏意不簡別大日金剛手印
T2214_.58.0643b14: 故悉地出現品説大日印云令有中妙金剛
T2214_.58.0643b15: 坐。方位正相直其上大蓮華。八葉鬚蘂敷。當
T2214_.58.0643b16: 結金剛手金剛之惠印。同疏十一釋云當結
T2214_.58.0643b17: 金剛手金剛之惠印者。即是結金剛手金剛
T2214_.58.0643b18: &T037992;印故云金剛三昧惠金剛印也云云 以
T2214_.58.0643b19: 此義故其印相讓於彼品金剛手印相當品偈
T2214_.58.0643b20: 頌中不説此印之印相也云云問此明説所功
T2214_.58.0643b21: 能云何。答如題目神變加持處記之。更不
T2214_.58.0643b22: 可有相違故不別書也。已上智印理明者順
T2214_.58.0643b23: 時名第一。逆時名第二。仍範人勅答申云第
T2214_.58.0643b24: 二授嚴覺是即勸修寺未被受
第三重之時稱號也
T2214_.58.0643b25: 三如來信解乃至種種間飾事
T2214_.58.0643b26: 問此印説處功能云何。答經第三悉地出現
T2214_.58.0643b27: 品第六云
T2214_.58.0643b28:     尊勝虚空空 兼持惠刀印云云
T2214_.58.0643b29: 口云印母虚心合掌也。是即本地薄伽住如
T2214_.58.0643c01: 如寂照示現四重法界曼荼羅也。所謂地水
T2214_.58.0643c02: 火六指者六大無礙義也。二空二風一所和
T2214_.58.0643c03: 合者四曼不離之義也。三空密者三密平等
T2214_.58.0643c04: 之意也。如此體相用無礙理法身佛開心虚
T2214_.58.0643c05: 空菩提三種無二之大悲令一切衆生而證無
T2214_.58.0643c06: 所不至遍法界之大空三昧也
T2214_.58.0643c07: 問諸流皆引觀智聖觀音等儀軌而證此印。
T2214_.58.0643c08: 何故今不引彼等文而唯擧此偈頌文耶。答
T2214_.58.0643c09: 小野一流之習就此頌文習諸印信盡。故
T2214_.58.0643c10: 此文引不引彼等文也。但爲助證自元
T2214_.58.0643c11: 不遮也云云問此明説所云何。答大日經悉
T2214_.58.0643c12: 地出現品第六布字偈云名相
傳偈
T2214_.58.0643c13:     佛子應復聽 第一縛字門
T2214_.58.0643c14:     安以大空點云云
T2214_.58.0643c15: yukki云復説率都婆法界普賢一字心密言曰
T2214_.58.0643c16: va@m云云義決云va@m字法界種相形如圓塔爲理
T2214_.58.0643c17: 智不二。是名法身塔云云祕記云率都波va@m
T2214_.58.0643c18: 一字所成云云七重口傳
可思之
問此中以何等爲正證
T2214_.58.0643c19: 耶。答以偈頌殊爲正證也。問何故於一va@m
T2214_.58.0643c20: 存如此差別耶。答雖一va@m依義非無其別。爰
T2214_.58.0643c21: 以見心抄云。問今所云va@m字偈中va@m字歟。va@m
T2214_.58.0643c22: h@u@mtr@a@hhr@i@ha@hva@m歟。vajradhatuva@mva@m哉。答雖云
T2214_.58.0643c23: va@m無其難但今相承者於偈中盡諸印信故
T2214_.58.0643c24: 偈中va@m也。彼yukki五大虚空藏明者金五
T2214_.58.0643c25: 種子也。不可云不二明。又vajradhatuva@m
T2214_.58.0643c26: 金剛界大日明也。所以va@m字上加題金剛界。
T2214_.58.0643c27: 故皆彼一邊。令依偈文va@m字攝彼等va@m
T2214_.58.0643c28: 皆得祕密意云云委悉旨如彼抄云云問何故
T2214_.58.0643c29: 五大種子中殊以水大種子字而爲宗源耶。
T2214_.58.0644a01: 答見心鈔問答云。問理字加點名金剛以何
T2214_.58.0644a02: 字可用之。何殊以水字用金明哉。答如所問。
T2214_.58.0644a03: 五字加點之時皆一一成智界明勿論也。但
T2214_.58.0644a04: va@m字成義有二意。一明不二意二表攝持
T2214_.58.0644a05: 之義。va@m字大悲之體潤生化物水輪是也。又
T2214_.58.0644a06: 大悲者胎也。以之用金明表不二意也云云
T2214_.58.0644a07: 十六釋因字更生義云。當於心上觀圓明。於
T2214_.58.0644a08: 圓明中而安縛字。從此縛字而生水輪。猶
T2214_.58.0644a09: 如白乳而以注之。以此方便復生淨菩提佛
T2214_.58.0644a10: 種子也。生此清淨之身内外無垢如百錬之
T2214_.58.0644a11: 金而加瑩飾隨用成器。當知火動之時即與
T2214_.58.0644a12: 風倶。風輪者即是訶字義也。又縛字上加點。
T2214_.58.0644a13: 此點即是大空缺字門也。微妙法水從空而
T2214_.58.0644a14: 注以淨其心器。當知具地水火風空五字之
T2214_.58.0644a15: 義也云云此文明五大即具於va@m字圓明也。
T2214_.58.0644a16: 又祕記云以水譬五智如何。水性澄寂一切
T2214_.58.0644a17: 色相顯現喩大圓鏡智如法曼
荼羅
其水無高無下
T2214_.58.0644a18: 平等喩平等性智如三角
曼荼羅
其水中一切色相差
T2214_.58.0644a19: 別明了現見喩妙觀察智如圓曼
荼羅
其水無所不
T2214_.58.0644a20: 遍喩法界體性智如空無
定形
一切情非情類依水
T2214_.58.0644a21: 得滋長喩成所作智半月曼
荼羅 云云
如此等文證甚
T2214_.58.0644a22: 多之。以此義故以va@m字而爲自性法身毘
T2214_.58.0644a23: 盧舍那平等智身種子也。巨細在面授。問以
T2214_.58.0644a24: 何得知。以此理印智明表彼大樓閣寶王云
T2214_.58.0644a25: 何。答疏明文顯然也更不可疑。問疏云何釋
T2214_.58.0644a26: 耶。答釋如來信解云信解者始從眞正發心乃
T2214_.58.0644a27: 至成佛於中間通名信解云云是即a@aa@ma@h
T2214_.58.0644a28: AM+uH五點具足之義胎藏理界之謂也。又釋遊
T2214_.58.0644a29: 戲神變云。謂從初發心以來深種善根起種種
T2214_.58.0644b01: 行願莊嚴佛土成就衆生乃至自利利他法皆
T2214_.58.0644b02: 具足能得如是如來智寶之所集成祕密莊嚴
T2214_.58.0644b03: 法界樓觀於一切實報所生最爲第一猶如眞
T2214_.58.0644b04: 陀摩尼爲諸寶之王故曰遊戲神變生大樓閣
T2214_.58.0644b05: 寶王也云云已上明以三部無盡莊嚴藏嚴淨
T2214_.58.0644b06: 六大法界大樓閣寶王也。其高無窮識大當知
T2214_.58.0644b07: 廣亦無際五大以邊不可得故。亦復無中六大
無礙
T2214_.58.0644b08: 已上明樓閣之體也。此是遍一切處身之所
T2214_.58.0644b09: 住處。當知如是樓觀亦遍一切處也者。釋成
T2214_.58.0644b10: 無所不至之義。是故此印名爲無所不至印
T2214_.58.0644b11: 也。故知今此理印智明表彼如來信解遊戲
T2214_.58.0644b12: 神變生大樓閣寶王也云云
T2214_.58.0644b13:     已上理印智明者逆時爲第一。順時爲第
T2214_.58.0644b14:     二。是故範人云第一授勝覺者逆時第一
T2214_.58.0644b15:     故云爾也
T2214_.58.0644b16: 四菩薩之身爲師子座事 問此印説所云何。
T2214_.58.0644b17: 答疏十三説四種拳中第三拳云叉二手而合
T2214_.58.0644b18: 作拳令十指出現於外此名指在外拳第三
T2214_.58.0644b19: 云云
T2214_.58.0644b20: 菩提心論云禪智倶入金剛縛佛心如滿月
T2214_.58.0644b21:
T2214_.58.0644b22: 金剛頂經第二云。此是一切佛印縛也。大
T2214_.58.0644b23: 堅固速成諸印故不越三昧耶云云菩提心
戒體也
T2214_.58.0644b24: 云一切如來身口心金剛縛三昧耶名一切心
T2214_.58.0644b25: 從自心出云云略出經云從彼金剛縛身中出
T2214_.58.0644b26: 現一切世微塵等如來身云云
T2214_.58.0644b27:     已上文口決有別
T2214_.58.0644b28: 問此明説所云何。答悉地出現品並yukki
T2214_.58.0644b29: 品等是也。如上記之。問曰以何得知。今以縛
T2214_.58.0644c01: 印爲師子座之印云何。答疏云所以云菩薩
T2214_.58.0644c02: 身者。謂本行菩薩道時次第修行地波羅密。
T2214_.58.0644c03: 乃至第十一地。當知後地即以前地爲基故
T2214_.58.0644c04: 云菩薩之身爲師子座也云云
T2214_.58.0644c05: 口云淺略如文。深祕者指本有大悲。云菩薩。
T2214_.58.0644c06: 所謂四行也。此四行攝四智。是即自性清淨
T2214_.58.0644c07: 心蓮華臺上八徳也。是故後問答中擧四菩
T2214_.58.0644c08: 薩明四轉滿足即此意也。彼文云普賢者是
T2214_.58.0644c09: 菩提心也。乃至次文殊師利者大智慧也。乃
T2214_.58.0644c10: 至次西北方彌勒即是大慈大悲也乃至次東
T2214_.58.0644c11: 北方觀音即是證也。證謂行願成滿得入此
T2214_.58.0644c12: 花臺三昧也云云以此義故云本行菩薩道也。
T2214_.58.0644c13: 次第修行地波羅蜜者。從初地至第八地爲
T2214_.58.0644c14: 八葉。謂地水爲八葉。謂地水火風八指是
T2214_.58.0644c15: 也。此八葉之上大智大悲爲九地十地。謂二
T2214_.58.0644c16: 空並立是也。此大智大悲無二平等名爲第
T2214_.58.0644c17: 十一地。謂合二空入掌内是也。是故論云禪
T2214_.58.0644c18: 智倶入金剛縛。佛心如滿月於内心中觀日
T2214_.58.0644c19: 月輪也。祕記云十指即十波羅蜜云云委細如
T2214_.58.0644c20: 第五別紙云云此印名順第三。是則修生顯
T2214_.58.0644c21: 徳之極果佛心如滿月之明朗也
T2214_.58.0644c22: 五問今此四箇印明次第相續有何等深意
T2214_.58.0644c23: 耶。答有甚深祕密義趣也。問其義云何。答最
T2214_.58.0644c24: 初印本有花臺即無相法身五智五大之當體
T2214_.58.0644c25: 也。次智印理明者彼本地法身五智五大功
T2214_.58.0644c26: 徳也。以此智印理明而結誦顯也。所謂avi
T2214_.58.0644c27: rah@u@mkha@m五大也。五&T037992;即五智也。故次本地法
T2214_.58.0644c28: 身之印而有此智印理明也。是則以此印明
T2214_.58.0644c29: 於因緣所生之三種世間之形類等領知彼法
T2214_.58.0645a01: 界一一形相。皆悉五智五大成就法界塔婆
T2214_.58.0645a02: 也。是故此印明。即能教也。彼彼緣生即所教
T2214_.58.0645a03: 也。所謂先印母合掌本初不生一念不起之
T2214_.58.0645a04: 處也。次和合二火開散二風作三種世間諸
T2214_.58.0645a05: 法緣起之次第也。所以者何。二風不生之時
T2214_.58.0645a06: 諸法不正也。今開生二風之時自不正位初
T2214_.58.0645a07: 生緣起之事法。是即第八識也。次和合二水
T2214_.58.0645a08: 者開二風之後必起二水之用。三種世間生
T2214_.58.0645a09: 起次第法爾如是。次説不至va@m明者前明有
T2214_.58.0645a10: 相緣起諸法當體不改法界曼荼羅也已。今
T2214_.58.0645a11: 此印一向除一切縁起諸法歸入不生本有曼
T2214_.58.0645a12: 荼羅也。所謂印母即本有九識法界體性也。
T2214_.58.0645a13: 屈二風拄頭捻二空者納一切縁起之念慮歸
T2214_.58.0645a14: 本初不生之大空之意也。然此本初不生六大
T2214_.58.0645a15: 四曼三密無所不遍故云無所不至印。斷除
T2214_.58.0645a16: 無邊生死妄縁起之法故名大惠刀印也。次
T2214_.58.0645a17: va@m明者彼本初不生之大空明朗無礙猶如滿
T2214_.58.0645a18: 月故用va@m字也。以是義故次智印理明説此
T2214_.58.0645a19: 理印智明也。次説縛印va@m明事者是即第一
T2214_.58.0645a20: 本地法身之印以第二第三印明爲増上縁開
T2214_.58.0645a21: 覺縁起不生萬徳圓滿修生顯徳之極果。所
T2214_.58.0645a22: 謂開自性之心蓮成我性之八葉者智印理明
T2214_.58.0645a23: 之能作也。悲智究竟至等覺位者是理印智
T2214_.58.0645a24: 明之功能也。是故以前二印滿足十地波羅
T2214_.58.0645a25: 蜜已。以此十地波羅蜜之菩薩行而爲第十
T2214_.58.0645a26: 一地極果圓滿之所座。是故一切如來皆悉
T2214_.58.0645a27: 住蓮花月輪也。蓮華大悲月輪大智也。能住
T2214_.58.0645a28: 如來悲智平等色心實相也。彼蓮華者外縛
T2214_.58.0645a29: 八指也。月輪者縛内月掌也。二空入内者
T2214_.58.0645b01: 能居佛也。凡如來神變加持之本意專在三
T2214_.58.0645b02: 句三平等之智見。能能可思之。已上從因
T2214_.58.0645b03: 至果之意順三轉之義也。如此證得第十一
T2214_.58.0645b04: 地佛果已還爲一切衆生住普現色身三昧。
T2214_.58.0645b05: 或以理印智明加持一切衆生本有不生之
T2214_.58.0645b06: 體。或以智印理明加持法界郡類從縁所生
T2214_.58.0645b07: 之法令一切衆生同本地法身之體。是則從
T2214_.58.0645b08: 果向因之意。逆三轉之義門也。以是義故
T2214_.58.0645b09: 祕記云三句義者菩提心爲因大悲爲根方便
T2214_.58.0645b10: 爲究竟。是即眞言行者用心也。從凡位修
T2214_.58.0645b11: 行六度圓滿成佛故曰以方便爲究竟。成佛
T2214_.58.0645b12: 以後以大悲濟度衆生故曰方便爲究竟向上
T2214_.58.0645b13: 向下讀文有異也
T2214_.58.0645b14:     私云從因向果從果向因順逆超入超出
T2214_.58.0645b15:     之義宛然也。向上是*從因向果之義。即順
T2214_.58.0645b16:     之三轉也。向下是從果向因之意即逆三
T2214_.58.0645b17:     轉也
T2214_.58.0645b18: 又云如去謂自凡位修行成正覺也。乘如而
T2214_.58.0645b19: 往故曰如去。如來者謂成佛已後悲願力故
T2214_.58.0645b20: 垂化也。乘如而來故曰如來私云是又自證化他
順逆三轉之義門也
T2214_.58.0645b21: 六問曰。四印順逆相續次第誠可然。祖師傳
T2214_.58.0645b22: 來云何。答率都婆鍐一字所成。阿卑羅吽劔
T2214_.58.0645b23: 五字所成。任取一一可觀自性清淨心。眞如
T2214_.58.0645b24: 佛性法界如來藏法性云云
T2214_.58.0645b25:     私謂此文是祖師相承之諸灌頂重重皆悉
T2214_.58.0645b26:     盡之。就中率都波乃至五字所成等者誰
T2214_.58.0645b27:     不窮甚深祕。纔謂爲兩部之誠證。其外
T2214_.58.0645b28:     祕傳不知之。何況於任取一一已下祕決
T2214_.58.0645b29:     者諸流更所不存知也。今且以此文爲四
T2214_.58.0645c01:     箇祕印之口決。所謂率都婆鍐一字所成
T2214_.58.0645c02:     者不至印va@m明是也。avirah@u@mkha@m五字
T2214_.58.0645c03:     所成者五&T037992;五字明也。自性清淨心者蓮
T2214_.58.0645c04:     華合掌印是也。眞如佛性者佛心如滿月
T2214_.58.0645c05:     印是也。任取一一言能能可思之七重之灌頂
之義門別紙
T2214_.58.0645c06:     
T2214_.58.0645c07: 又總記云大師
T2214_.58.0645c08: 兩部 率都婆鍐一字所成。又阿卑羅吽劔
T2214_.58.0645c09: 五字所成私云已上
兩部證也
祕密 所以先作蓮華合掌
T2214_.58.0645c10: 者蓮華即理也。理處必有智故二手名理智。
T2214_.58.0645c11: 左手靜故名理胎藏也。右手辨一切事故智
T2214_.58.0645c12: 金剛界也私云已上祕密者
虚心合掌印證也
yukki普賢三昧耶屈
T2214_.58.0645c13: 進力如鉤檀惠禪智合是名彼大印私云普賢三
昧耶從縛印
T2214_.58.0645c14: 而起故是
縛印證也
T2214_.58.0645c15:   已上祖師相傳明鏡也。更不可疑
T2214_.58.0645c16: 貞記云貞觀寺
T2214_.58.0645c17: 當結金剛印 金剛惠之印 avirah@u@mkha@m
T2214_.58.0645c18: 次當説一切如來薩埵成就大印智
T2214_.58.0645c19:     從心智應發 應觀金剛日
T2214_.58.0645c20:     觀自爲佛形 應誦金剛界
T2214_.58.0645c21:     私云已上
兩部也
T2214_.58.0645c22: 便結本三昧耶印以二手虚心合掌復當心成
T2214_.58.0645c23:     va@m字法界種 相好如圓塔
T2214_.58.0645c24:     爲理智不二 是名法身塔
T2214_.58.0645c25:     凡夫心如合蓮 所以先作蓮華
T2214_.58.0645c26: 合掌者蓮華即理也。理處必有智故二手名
T2214_.58.0645c27: 理智
T2214_.58.0645c28:   私云已上四文本地
法身之印誠證也
T2214_.58.0645c29:     八葉白蓮一肘間 炳現阿字索光色
T2214_.58.0646a01:     禪智倶入金剛縛 召入如來寂靜智
T2214_.58.0646a02: 應結金剛縛。以此密語即想彼月輪極清淨
T2214_.58.0646a03: 堅牢大福徳所成於佛性菩提從所生形状如
T2214_.58.0646a04: 月輪澄淨清淨無諸垢穢諸佛及佛子稱名菩
T2214_.58.0646a05: 提心又云從彼金剛縛身中出現一切世界微
T2214_.58.0646a06: 塵等如來心
T2214_.58.0646a07:     而以觀心處 當心現等印
T2214_.58.0646a08:     無垢妙清淨 圓鏡常現前
T2214_.58.0646a09:     如是眞實語 古佛所宣説
T2214_.58.0646a10: 唯見明朗更無一物云云私云已上五箇之文
外縛之印之誠證也
T2214_.58.0646a11:     已上貞觀寺所傳不違大師御傳四箇祕印
T2214_.58.0646a12:     炳宛本記云尊師
T2214_.58.0646a13: 胎藏界
T2214_.58.0646a14:     當結金剛手 金剛惠之印
T2214_.58.0646a15:     阿味羅䙖欠
T2214_.58.0646a16: 金剛界
T2214_.58.0646a17: 從心智應發 應觀金剛界 觀自爲佛形 
T2214_.58.0646a18: 應誦金剛界 唵縛曰羅駄都鍐私云已上
兩部證也
T2214_.58.0646a19: 蘇悉地
T2214_.58.0646a20: 此是一切佛印縛大堅固速成諸印故不越三
T2214_.58.0646a21: 昧耶vajrasa@mdhiva@m私云已上縛印
va@m明之證也
T2214_.58.0646a22: 祕密云云yukki云云已上尊師之所傳又不違貞
觀寺相傳四箇誠 明也
T2214_.58.0646a23: 口記云延命
T2214_.58.0646a24: 兩部 祕藏記云。率都婆乃至如來藏法性。
T2214_.58.0646a25: 祐師曰祕藏記今文灌頂説所也。率都婆總
T2214_.58.0646a26: 合之言也。無所不至五&T037992;二率都婆也。依
T2214_.58.0646a27: 之出二明也。以不至印誦鍐一字以五&T037992;
T2214_.58.0646a28: 誦五字明也。問曰以何意兩部總合而名率
T2214_.58.0646a29: 都婆一句哉。答曰自本兩部通用之故總合
T2214_.58.0646b01: 也實巧也私云已上
兩部證也
T2214_.58.0646b02: 祕密
T2214_.58.0646b03: 祕藏記云。所以先作蓮華合掌。此中祕密謂
T2214_.58.0646b04: 心爲佛塔私云已上虚
心合掌證也
T2214_.58.0646b05: yukki云云私云五&T037992;從縛
生故縛印證也
T2214_.58.0646b06:     已上延命院所傳不違於尊師之相傳四箇
T2214_.58.0646b07:     祕印明白也。但今延命院閣練磨之義任
T2214_.58.0646b08:     實義兩部共引相傳偈也
T2214_.58.0646b09: 範尊云範記
尊説
T2214_.58.0646b10: 範問云今總記並延命院之口記兩部印明祕
T2214_.58.0646b11: 密證文yukki也。如何可得意耶。尊答曰傳法
T2214_.58.0646b12: 灌頂之印明等付記等。在面授祕符趣叵語
T2214_.58.0646b13: 歟。然乃至祕藏記文可思合也云云
T2214_.58.0646b14: 祕密云云yukki云云
T2214_.58.0646b15:     私云此問答之中總記大師貞記貞觀寺
T2214_.58.0646b16:     醍醐根
本尊師
口記延命院範尊尊説
範記
師資相承炳
T2214_.58.0646b17:     宛也
T2214_.58.0646b18: 印信云 胎云云 金云云 祕密云云 yukki云云
T2214_.58.0646b19:     此口決當流獨相承師資相傳至于愚身十
T2214_.58.0646b20:     一代也 末資悉之    vajra嚴覺
T2214_.58.0646b21:     私云予幸蒙示誨承平等軌則剩以御筆注
T2214_.58.0646b22:     記賜幣身一流規模道肝精靈也乍憚乍
T2214_.58.0646b23:     恐書與實嚴       vajra宗意
T2214_.58.0646b24:     私云依祖師高恩忝賜此祕符親聞深義一
T2214_.58.0646b25:     喜一恐仍以此祕決授實圓
T2214_.58.0646b26:                 vajra實嚴
T2214_.58.0646b27:     私云予雖知師恩無渥恐不當其仁階天
T2214_.58.0646b28:     無比宿縁所摧悲渡難禁曜曜賜全考
T2214_.58.0646b29:                 vajra實圓
T2214_.58.0646c01:     私云以愚頑之質雖禀金人妙法恐有醍醐
T2214_.58.0646c02:     不消之失歟今僅爲助法命惶惶授宥祥
T2214_.58.0646c03:                 vajra全考
T2214_.58.0646c04:     私云忝以薄淺卑質窺龍淵寶玉剩以金剛
T2214_.58.0646c05:     祕肝錯末資心腑機教不順之過奈何但
T2214_.58.0646c06:     願法命忌越法授宥範畢  vajra宥祥 
T2214_.58.0646c07: 右言此四箇祕印相承者。從高祖大師至于
T2214_.58.0646c08: 鳥羽僧正十代任總記等師資傳來更無相違。
T2214_.58.0646c09: 從嚴覺至于宥範七代亦師資符囑嫡嫡相承
T2214_.58.0646c10: 如斯。法佛加持之力&T037912;脈相承無絶。祖師冥
T2214_.58.0646c11: 助之功僅傳四印深奧耳
T2214_.58.0646c12: 右此四箇祕印相承者也 宥範
T2214_.58.0646c13:     永正十三年丙子十月六日  vajra光範
T2214_.58.0646c14:     天文九年二月二十二日書寫了 宥怡
T2214_.58.0646c15:     永祿九年丙寅八月二十七日書寫了
T2214_.58.0646c16:             快遍五十
T2214_.58.0646c17:     寛文二年壬寅八月八日書寫了 宥算
T2214_.58.0646c18:     元祿四年辛未六下旬書寫了  獨寶
T2214_.58.0646c19:     文化十一甲戌歳夏中書寫了  月殿
T2214_.58.0646c20:
T2214_.58.0646c21:
T2214_.58.0646c22:
T2214_.58.0646c23:
T2214_.58.0646c24:
T2214_.58.0646c25:
T2214_.58.0646c26:
T2214_.58.0646c27:
T2214_.58.0646c28:
T2214_.58.0646c29:
T2214_.58.0647a01:
T2214_.58.0647a02:
T2214_.58.0647a03: 大日經疏妙印抄口傳三
T2214_.58.0647a04:   i
T2214_.58.0647a05: 一順逆名字事
T2214_.58.0647a06: 二第一第二第三説所名字由來事
T2214_.58.0647a07: 三説三轉由緒事
T2214_.58.0647a08: 四八箇四箇開合同一事
T2214_.58.0647a09: 五十九執金剛事
T2214_.58.0647a10: 六今此眞言門乃至唯以一行一道而正覺事
T2214_.58.0647a11: 七一切衆生色心實相事
T2214_.58.0647a12: 八爲欲發起大悲胎藏祕密方便事
T2214_.58.0647a13: 九謂如實知自心事
T2214_.58.0647a14: 十心虚空菩提事
T2214_.58.0647a15: 十一佛已開示淨菩提心乃至大宗竟事
T2214_.58.0647a16:             沙門宥範記
T2214_.58.0647a17: 一問曰師資相承次第傳來面授口決等如
T2214_.58.0647a18: 此。然者順逆名字云何。答兩師問答云寛問
宗答」
T2214_.58.0647a19: 問逆順第三如何。答本有一逆修生一順。
T2214_.58.0647a20: 問説所如何。答本有十二内祕經奧文。修
T2214_.58.0647a21: 生四種内心論。問既四箇祕印口決如此。
T2214_.58.0647a22: 本有修生二箇種有何所耶。答疏文如人見
T2214_.58.0647a23: 抄。但經中有相傳也云云
T2214_.58.0647a24:     問曰兩師問答龜鏡也。尤可爲指南。然者
T2214_.58.0647a25:     範人勅答第一授勝覺。第二授嚴覺。第三
T2214_.58.0647a26:     猶有範俊之胸中云云
T2214_.58.0647a27: 二彼第一第二第三之印有此中耶。答皆
T2214_.58.0647a28: 在也
T2214_.58.0647a29: 問若然者何名第一第二第三耶。答第一授
T2214_.58.0647b01: 勝覺者此中逆第一謂不至印va@m明也。就手
T2214_.58.0647b02: 結塔印口誦va@m明習之。仍彼醍醐以之爲宗
T2214_.58.0647b03: 肝也。第二授嚴覺者此中逆第二謂五&T037992;印五
T2214_.58.0647b04: 字明也。此則勸修寺未受於第三之時稱號
T2214_.58.0647b05: 也。勸修寺長吏相承可思之。第三猶在胸中
T2214_.58.0647b06: 者此有二種。謂此中逆第三虚心合掌印。又
T2214_.58.0647b07: 此順第三縛印也。是則二印共胸中大事。所
T2214_.58.0647b08: 以然者心論云凡夫心如合蓮華佛心如滿月
T2214_.58.0647b09: 云云依之二印共名心塔可思之。胸與心同
T2214_.58.0647b10: 一可察之
T2214_.58.0647b11: 此印共名第三。爲依順逆第三許將又爲
T2214_.58.0647b12: 餘所有其稱號如何。答處處有之。不局當所
T2214_.58.0647b13: 也。依之兩師問答云。問第三有幾種耶。答疏
T2214_.58.0647b14: 二所經一品本尊一又經卷一所也云云私謂
T2214_.58.0647b15: 疏二所者疏十三釋十二合掌中第三屈滿羅
T2214_.58.0647b16: 合掌也亦名如
未開蓮
是則今逆第三蓮華合掌名第
T2214_.58.0647b17: 三之證也。又同疏説四種拳。中釋第三拳云
T2214_.58.0647b18: 名在外拳第三也云云是則今順第三縛印名
T2214_.58.0647b19: 第三之證也。經一品者yukki第三云其印以
T2214_.58.0647b20: 定惠手屈肘向上合掌云云是則今逆第三。
T2214_.58.0647b21: 彼經第三品大事故。此虚心合掌名第三印
T2214_.58.0647b22: 也。本尊一者如餘所記云云又經卷一所者
T2214_.58.0647b23: 指大日經一卷薄伽梵如來加持乃至菩薩之
T2214_.58.0647b24: 身爲師子坐文也。是則今順逆第三之説所
T2214_.58.0647b25: 故也
T2214_.58.0647b26: 問若然何故順第三之時除虚心合掌印逆
T2214_.58.0647b27: 第三之時除縛印有何意耶。答各有其意。所
T2214_.58.0647b28: 謂今順三轉者是從因向果之義也。是故且
T2214_.58.0647b29: 閣本有就從縁所生之有相法設三密之教。
T2214_.58.0647c01: 發不生之智令得理智平等極果。故胎金蘇
T2214_.58.0647c02: 悉地次第也。依之三悉地儀軌云。從諸佛大
T2214_.58.0647c03: 悲海而生金剛智從金剛智出生一切佛會也
T2214_.58.0647c04: 云云中論云因縁所生法即空即假即中云云
T2214_.58.0647c05: 是故且置本有約從縁生之法而立理智不二
T2214_.58.0647c06: 之次第也。次逆三轉之時除縛印者是則從
T2214_.58.0647c07: 果向因之意也。故且隱極果之圓照入重玄
T2214_.58.0647c08: 門倒修凡事故住不至印va@m明之位。觀一切
T2214_.58.0647c09: 衆生本初不生之妙體於救療之因縁必定師
T2214_.58.0647c10: 子吼。故住五&T037992;五字之位修大悲萬行令一
T2214_.58.0647c11: 切衆生引入自性清淨本有之花臺。故金胎
T2214_.58.0647c12: 本地歸入次第也。是故且除極果明朗之位
T2214_.58.0647c13:
T2214_.58.0647c14: 三問曰今説三轉有何等深意耶。答爲顯
T2214_.58.0647c15: 四重法界諸尊聖衆從因向果從果向因自證
T2214_.58.0647c16: 化他順逆自在横竪無礙故。如來説順逆三
T2214_.58.0647c17: 轉也。是以疏第三釋漸次證入義云。此一
T2214_.58.0647c18: 一位自在菩提種子心合掌印有大悲胎藏増
T2214_.58.0647c19: 長因縁智印
理明
有惠方便理印
智明
業受用之果縛印
va@m
T2214_.58.0647c20: 從因向果則三密方便展轉不同容極至ヌレハ
T2214_.58.0647c21: 王大海方一味無別也耳
T2214_.58.0647c22:     私謂順三轉義門炳著也。又云以將説普
T2214_.58.0647c23:     門衆行發起因縁同共入此大悲胎藏三
T2214_.58.0647c24:     昧。從本所修行道漸次證入一一觀之逆第
一逆
T2214_.58.0647c25:     第二
位也
如菩薩修禪時於九次第定中逆順出
T2214_.58.0647c26:     入定散超間奮迅遊戲無不自在明順逆
自在喩
T2214_.58.0647c27:     諸如來漸次證入大悲藏發生三摩地。亦
T2214_.58.0647c28:     復如是蓮花合掌也
T2214_.58.0647c29:     私謂逆三轉之意顯然也
T2214_.58.0648a01: 經第一云世尊一切支分皆悉出現如來之身
T2214_.58.0648a02: 云云
T2214_.58.0648a03:     私謂世尊一切支分者指本地法身。即虚
T2214_.58.0648a04:     心合掌之印也。皆悉出現如來之身者五
T2214_.58.0648a05:     &T037992;不至縛印也。是故疏一云上説金剛法
T2214_.58.0648a06:     界宮即是如來身也智印
理明
T2214_.58.0648a07:     次云大樓閣寶王亦即是如來身理印
智明
T2214_.58.0648a08:     今云師子座當知亦爾也縛印
va@m
疏一云爲彼
T2214_.58.0648a09:     從諸發心乃至十地諸菩薩者。謂初發淨
T2214_.58.0648a10:     菩提心時見此曼荼羅已遍法界昇第二
T2214_.58.0648a11:     住。又逾廣逾深作十轉開明乃至第十一
T2214_.58.0648a12:     地而後所見圓極云云
T2214_.58.0648a13:     私謂從因至果義門也。四印次第生起可
T2214_.58.0648a14:     思之
T2214_.58.0648a15: 又疏云可所見圓極即皆遍至十方於自法界
T2214_.58.0648a16: 門施作眞言事業示現進修次第教授衆生。
T2214_.58.0648a17: 此現前了無礙也。是故經云遍至十方
T2214_.58.0648a18:
T2214_.58.0648a19:     私云從佛心如滿月位住理印智明智印理
T2214_.58.0648a20:     明爲一切衆生施作佛事也
T2214_.58.0648a21: 又疏云作佛事已還來入佛身本位。本位中
T2214_.58.0648a22: 住而後還入。意明一切方便畢竟同歸也
T2214_.58.0648a23:     私謂歸入本地薄伽之本位所謂逆第三虚
T2214_.58.0648a24:     心合掌印位也
T2214_.58.0648a25: 又説阿闍梨衆徳云。初阿闍梨應發菩提心
T2214_.58.0648a26: 乃至得傳教灌頂乃至勇健菩提心云云
T2214_.58.0648a27:     私謂最初應發菩提心者。虚心合掌印也。
T2214_.58.0648a28:     次得傳教灌頂者兩部印明顯然也。最後
T2214_.58.0648a29:     住勇健菩提心者佛心如滿月印也。此則
T2214_.58.0648b01:     次上漸次證入三摩地及支分生曼荼羅從
T2214_.58.0648b02:     因向果從果向因順逆自在之義已然説可
T2214_.58.0648b03:     傳持此順逆三轉之四箇祕印之阿闍梨徳
T2214_.58.0648b04:     行也。住如此四印法則名爲阿闍梨。故經
T2214_.58.0648b05:     云祕密主如是法則阿闍梨諸佛菩薩之所
T2214_.58.0648b06:     稱讃也
T2214_.58.0648b07: yukki第三品説金剛界阿闍梨位印云以定
T2214_.58.0648b08: 慧手屈肘向上合掌與肩齊。各屈戒忍方願
T2214_.58.0648b09: 入掌或坐或立皆成就云云
T2214_.58.0648b10:     口傳云以定慧手屈肘向上合掌者。本地薄
T2214_.58.0648b11:     伽之位蓮華合掌也。次屈戒忍方願入掌
T2214_.58.0648b12:     而成三&T037992;形。是胎藏三部門之意。即理印
T2214_.58.0648b13:     智明之位也。次開兩手各空附風本立左
T2214_.58.0648b14:     右肩而加首成五&T037992;。是金剛界五部門之
T2214_.58.0648b15:     意。即*智印*理明之位也。次或坐者還同
T2214_.58.0648b16:     本覺之義。或立者修生顯徳之意。皆成就
T2214_.58.0648b17:     者從因向果從果向因。自證化他皆悉圓
T2214_.58.0648b18:     滿故云皆成就也。是則與大日經阿闍梨
T2214_.58.0648b19:     衆徳其意大同。故得名阿闍梨位品也
T2214_.58.0648b20: 又同經第九品説胎藏阿闍梨位云。其印如
T2214_.58.0648b21: 釋迦牟尼鉢印。以印從定起旋轉便結根本
T2214_.58.0648b22: 三昧耶以二手虚心合掌復當心即成云云
T2214_.58.0648b23:     口傳云如釋迦牟尼鉢印者。法界定印即
T2214_.58.0648b24:     外縛印也。是即彼佛心如滿月修生顯徳
T2214_.58.0648b25:     之極位也。釋迦是方便爲究竟佛故云如
T2214_.58.0648b26:     釋迦牟尼也。次定起旋轉者。從此極果明
T2214_.58.0648b27:     朗之大悲大定而起爲令一切衆生入本有
T2214_.58.0648b28:     清淨之花臺。或住理印智明之位觀察一
T2214_.58.0648b29:     切衆生大菩提心。或住智印理明之位約
T2214_.58.0648c01:     從縁生之諸法令成法位曼荼羅。如是從
T2214_.58.0648c02:     因向果從果向因。隨縁應物之化儀無量
T2214_.58.0648c03:     無邊而不一純故云從定起旋轉。是故御
T2214_.58.0648c04:     釋云遂使二教殊轍分手金蓮之場法華云
T2214_.58.0648c05:     於道場知已導師方便説云云
T2214_.58.0648c06:     已上理印智明智印理明之位也
T2214_.58.0648c07: 次便結根本三昧耶印等者。普門法界一切
T2214_.58.0648c08: 衆生從金蓮之場而被迎接成就。竟能化所
T2214_.58.0648c09: 化共還入自己本來心蓮花臺上即同本地法
T2214_.58.0648c10: 身。故云便結根本三昧耶。印以二手虚心合
T2214_.58.0648c11: 掌復當心即成也。逆第三蓮華合掌位明白
T2214_.58.0648c12: 也。問曰何故金剛界阿闍梨位從虚心合掌
T2214_.58.0648c13: 起胎藏界阿闍梨位從定印而起耶。答金剛
T2214_.58.0648c14: 界從因至果爲面。從本有修大悲大智顯顯
T2214_.58.0648c15: 徳之果。故始從合掌起終至縛印。胎藏界從
T2214_.58.0648c16: 果向因爲面故從佛心如滿月之果起大智大
T2214_.58.0648c17: 悲還同入本地法身之位。故始縛印終住本
T2214_.58.0648c18: 三昧耶。是則顯三種世間一切諸法皆悉從
T2214_.58.0648c19: 自性清淨本地法身而出還入本地法身之體
T2214_.58.0648c20: 也。是故疏十六云此兩頭上下指兩阿字明
T2214_.58.0648c21: 一切法出入即同法界之體也云云以如是等
T2214_.58.0648c22: 義門故。彼四箇祕印皆同名阿闍梨位。故大
T2214_.58.0648c23: 師言受授明灌頂再三私云六七兩月各有
遙見投花授明三種
沐阿
T2214_.58.0648c24: 闍梨位一度今四箇祕印已下八月
御灌頂時一夜盡之故
是故師資相承
T2214_.58.0648c25: 今此四箇祕印唯授一人之傳法灌頂也。其
T2214_.58.0648c26: 印信相承之語如上記
T2214_.58.0648c27: 四問曰若然者彼相傳印璽所示即八箇也。
T2214_.58.0648c28: 今四箇也相違如何。答是開合異也。所謂東
T2214_.58.0648c29: 方二印攝略而爲合掌印。南方二印合爲五
T2214_.58.0649a01: &T037992;印。西方二印合爲不至印。北方二印合爲縛
T2214_.58.0649a02: 印。故八箇四箇但是開合不同耳。問金剛界
T2214_.58.0649a03: 灌頂依金剛頂經。貞記並本記顯然也。然者
T2214_.58.0649a04: 何故今此經序分中呈示此義門耶。答貞記
T2214_.58.0649a05: 等且爲隱祕偈頌文也。是非實義也。因茲祕
T2214_.58.0649a06: 記並總記明鏡也。仍口記正任師資相承實
T2214_.58.0649a07: 義兩部共擧偈頌文。隨範尊判其傍正勝劣
T2214_.58.0649a08: 有何疑哉。是故於今經雖有衆多大事大綱
T2214_.58.0649a09: 不出此四箇祕印故於通別序中表序之耳」
T2214_.58.0649a10: 問曰以何得知今此經説兩部祕奧如何。答
T2214_.58.0649a11: 祕記是大師傳此大日經御坐時之口決也。
T2214_.58.0649a12: 然彼内題云大日摩訶毘盧舍那尾三菩提
T2214_.58.0649a13: 美純利儞神變地瑟他加持蘇多攬經也兩部
T2214_.58.0649a14: 曼荼羅云云明知於此經説兩部曼荼羅及兩
T2214_.58.0649a15: 部灌頂祕奧更不可疑。仍經家通序中約身
T2214_.58.0649a16: 土表兩部印可。佛於偈頌中對薩埵説兩部
T2214_.58.0649a17: 印明。是以疏家結釋此四箇祕印始終本末
T2214_.58.0649a18: 因縁及身土依土平等無二之旨云。復梵音
T2214_.58.0649a19: 制底與質多體同。此中祕密謂心爲佛塔。
T2214_.58.0649a20: 第三曼荼羅以自心爲臺。私云一切衆生以
T2214_.58.0649a21: 自性清淨心蓮各爲自證之臺。是凡心如合
T2214_.58.0649a22: 蓮本地法身也
T2214_.58.0649a23: 次第増加胎金兩部次第也
從因向果之意也
乃至中胎涅槃色最
T2214_.58.0649a24: 居其上。故此制底甚高私云第十一地故云甚高所
謂佛心如滿月位即縛印
T2214_.58.0649a25: 已上從因向果之義門順三轉明白也。又
T2214_.58.0649a26: 云從中胎八葉私云從佛心*如滿月之位
還而爲衆生起以後得智
第増加
T2214_.58.0649a27: 金胎兩部次第也
從果向因之義也
乃至第三隨類普門身。無處不
T2214_.58.0649a28: 遍故此制底極廣。蓮華臺達磨馱都所謂法
T2214_.58.0649a29: 身舍利也。若衆生解此心菩提印者即同毘
T2214_.58.0649b01: 盧舍那故云世間應供養猶如敬制底也私云
凡心
T2214_.58.0649b02: 如合
印也
已上從果向因還同本覺之義門逆三轉
T2214_.58.0649b03: 炳焉也
T2214_.58.0649b04: 又云然毘盧身土私云本地法身爲
身理智二身爲土
依正相融私云
本地
T2214_.58.0649b05: 法身爲正理
智二身爲依
性相同一也私云本地法身爲
理智二身爲相也
眞如
T2214_.58.0649b06: 遍滿法界大我也私云自性平等
六大四曼也
身口意平等如
T2214_.58.0649b07: 大虚空私云自性
平等三密
以虚空爲場私云廣大金剛法界宮
即五&T037992;也如來信解即
T2214_.58.0649b08: 不至
印也
爲以法界爲床菩薩身爲師子
座即縛印是也
已上於自性
T2214_.58.0649b09: 法身且分能所。是故身即土土則身如空光
T2214_.58.0649b10: 無二無別。是即本地法身之佛部徳也。依即
T2214_.58.0649b11: 正正即依如以金剛莊金剛。是即本地薄伽
T2214_.58.0649b12: 之金剛部徳也。性即相相即性如日月明珠
T2214_.58.0649b13: 體用無別。是則自性法身蓮花部徳也。如是
T2214_.58.0649b14: 本地法身如來以理智二法身爲宮殿五峯
T2214_.58.0649b15: 八柱自性清淨法界心蓮華臺爲所座。
T2214_.58.0649b16: 是則自然自證之體唯佛與佛境界也。然又
T2214_.58.0649b17: 此處四印功徳宛然不失故云然毘盧身土
T2214_.58.0649b18: 乃至以法界爲床也。是則明最初虚心合掌位
T2214_.58.0649b19: 横綩無邊萬徳也。又云大日如來爲令知見
T2214_.58.0649b20: 此道者。如來既開覺此本地法界萬徳已還爲
T2214_.58.0649b21: 令一切衆生知見此道故示現理智二法身。
T2214_.58.0649b22: 所謂經云廣大金剛法界宮一切持金剛者皆
T2214_.58.0649b23: 悉集會。故儀軌云智法身佛住實相理爲自
T2214_.58.0649b24: 他受用現三十七尊令一切入不二道也。又
T2214_.58.0649b25: 經云如來信解遊戲神變生大樓閣寶王。故
T2214_.58.0649b26: 儀軌云理法身佛住如如寂照法然常住也。
T2214_.58.0649b27: 不動而動現於八葉爲自受用示三重曼荼
T2214_.58.0649b28: 羅令十界證大空也。又經云菩薩之身爲師
T2214_.58.0649c01: 子座故。儀軌云雖是理智之珠廣略異也。萬
T2214_.58.0649c02: 法歸一阿字五部同一遮那也。如此等本有
T2214_.58.0649c03: 胎金修生顯徳也。或極果金胎還同本覺也。
T2214_.58.0649c04: 從因向果從果向因順逆超間無礙自在之義
T2214_.58.0649c05: 皆悉依此經説相也。故儀軌云我依毘盧舍
T2214_.58.0649c06: 那開心智印建標儀無量功徳普莊嚴同入總
T2214_.58.0649c07: 持也云云今此三悉地儀軌是・依此經悉地出
T2214_.58.0649c08: 現品及祕密曼荼羅法位品等撰一經肝要故
T2214_.58.0649c09: 云我依毘盧遮那開心智印更問
何印
T2214_.58.0649c10: 明文在斯勿疑耳
T2214_.58.0649c11: 問若然者不空還於西天所研窮之甚深祕
T2214_.58.0649c12: 奧。又惠果入寂毘盧舍那法印及仁海袖隱
T2214_.58.0649c13: 印範俊胸中大事等而有此中耶
T2214_.58.0649c14: 答皆有此中非面授者不可知
T2214_.58.0649c15: 五十九執金剛
T2214_.58.0649c16: 然上來五句事
T2214_.58.0649c17: 問此印明如何。答悉地出現品説之。是即後
T2214_.58.0649c18: 問答大事一經之深極也。故云如來眞實功
T2214_.58.0649c19: 徳也。可思之。問此印明配當六句如何。答此
T2214_.58.0649c20: 印母虚心合掌者第一虚空無垢執金剛也。
T2214_.58.0649c21: 此時誦a東方自心
發菩提心
次二風柱者第二虚空
T2214_.58.0649c22: 遊歩執金剛也。此時誦@a南方即心
具萬行也
次二空
T2214_.58.0649c23: 並押二風者第三虚空生執金剛也。此時誦
T2214_.58.0649c24: a@m西方見心
正等覺也
次成三密。是則三密妙方便也。
T2214_.58.0649c25: 第四被雜色衣執金剛也。此時誦a@h北方
證心
T2214_.58.0649c26: 大涅
槃也
次成立此一印已誦A+uH是即第五第六兩
T2214_.58.0649c27: 金剛也第五發起心方便句也
第六嚴淨心佛國句也
已上二句合爲中胎
T2214_.58.0649c28: 藏。故雖有六句云然上來五句。其義如妙印
T2214_.58.0649c29: 鈔。八葉皆同大日如來自身故。云皆是如來
T2214_.58.0650a01: 眞實功徳無淺深之殊也云云
T2214_.58.0650a02: 一第七乃至第十九執金剛事
T2214_.58.0650a03: 問其説所如何。答疏第十六釋十九執金
T2214_.58.0650a04: 剛云次隨別字及通用各心上置之。其手印
T2214_.58.0650a05: 通用五&T037992;金剛印h@u@m字也
T2214_.58.0650a06: 問何必説十九執金剛耶。答有深義。所謂
T2214_.58.0650a07: 始六句顯示如來自證功徳從第七哀愍無量
T2214_.58.0650a08: 衆生界執金剛至于十六住無戲論執金剛
T2214_.58.0650a09: 約十地滿足説之。第十七八九之三金剛表
T2214_.58.0650a10: 十地滿足之上三部功徳也。所謂第十七者
T2214_.58.0650a11: 佛部也。故云佛方便智也。第十八蓮華部也。
T2214_.58.0650a12: 故云無垢眼執金剛也。第十九金剛部也。可
T2214_.58.0650a13: 思之云云問何故用一印耶。答十地皆以如
T2214_.58.0650a14: 實大智爲體故用五智金剛印也。h@u@m字是三
T2214_.58.0650a15: 密及三解脱門也。又金剛部通用也。或通
T2214_.58.0650a16: va@m字可思之
T2214_.58.0650a17: 六今此眞言門乃至唯以一行一道而成正覺
T2214_.58.0650a18:
T2214_.58.0650a19: 問此印明説所如何。答印明説所如餘所記
T2214_.58.0650a20: 之。問以何得知以此一印結成此一段如何。
T2214_.58.0650a21: 答今文不虧法則者付之有三義。一指別尊
T2214_.58.0650a22: 兩界等儀軌法則。二指三種三昧耶。三指一
T2214_.58.0650a23: 印。前二種淺略深祕兩重也。第三一印者祕
T2214_.58.0650a24: 中之最祕也。是故若以此印加持一切法則
T2214_.58.0650a25: 具足。若以此印而不加持者一切法事即法
T2214_.58.0650a26: 式不具。故疏十三云若不以此印者則法式
T2214_.58.0650a27: 不具。令彼弟子不能住菩提心則有退轉與
T2214_.58.0650a28: 空灑香水無殊也云云是故云不虧法則也。
T2214_.58.0650a29: 又疏十三云。次即告金剛手有印名爲如來
T2214_.58.0650b01: 莊嚴具同法界趣幖幟同者言。一切佛以此
T2214_.58.0650b02: 爲莊嚴得成如來法界之身若有衆生行此法
T2214_.58.0650b03: 者以印加持故亦同如來法界身云云故今云
T2214_.58.0650b04: 逮見此無盡莊嚴加持境界乃至即同大日如
T2214_.58.0650b05: 來亦可致也
T2214_.58.0650b06: 問明云何相應耶。答悉地出現品云
T2214_.58.0650b07:     摩訶薩意處 説名曼荼羅
T2214_.58.0650b08:     諸眞言心位 了知得成果
T2214_.58.0650b09:     念彼蓮華處 八葉鬚蘂敷
T2214_.58.0650b10:     花臺阿字門 焔鬘皆妙好
T2214_.58.0650b11:     光輝普周遍 照明衆生故
T2214_.58.0650b12:     如合會千電 持佛巧色形
T2214_.58.0650b13:     深居圓鏡中 應現諸方所
T2214_.58.0650b14:     猶如淨水月 普現衆生前
T2214_.58.0650b15:     知心性如是 得住眞言行云云
T2214_.58.0650b16: 是故今云復次行者初發心時得入阿字門即
T2214_.58.0650b17: 是從金剛性生牙乃至唯以行一道而成正覺
T2214_.58.0650b18: 也。能能文始終可思之
T2214_.58.0650b19: 七一切衆生色心實相等事
T2214_.58.0650b20: 問此印明説所云何。答説所如餘所記之」
T2214_.58.0650b21: 問與此一段如何可得心耶。答色左心右實
T2214_.58.0650b22: 合掌者即此印當體也。平等智身者va@m字也。
T2214_.58.0650b23: 義決云va@m字法界種相形如圓塔爲理智不二
T2214_.58.0650b24: 是名法身塔。又祕記云阿字者毘盧舍那理
T2214_.58.0650b25: 法身種子鍐字者智法身種子也。理智不相
T2214_.58.0650b26: 離。理起智用智起大悲。大悲喩水。𤚥字者
T2214_.58.0650b27: 水輪種子也。仍爲智法身種子云云今此印
T2214_.58.0650b28: a字也。所謂一切衆生色心實相體即理
T2214_.58.0650b29: 法身也。明va@m字者能覺智體即智法身也。是
T2214_.58.0650c01: 故今印明和合成理智平等修生不二也。依
T2214_.58.0650c02: 此印明加持還同本覺故云非是得菩提時強
T2214_.58.0650c03: 空諸法使成法界也
T2214_.58.0650c04: 八爲欲發大悲胎藏祕密方便等事
T2214_.58.0650c05: 問此印明説所如何。答成就悉地品並疏十
T2214_.58.0650c06: 三等可思之。經曰
T2214_.58.0650c07:     念彼蓮華處 八葉鬚蘂敷
T2214_.58.0650c08:     花臺阿字門 焔鬘皆妙好云云
T2214_.58.0650c09: 疏云制底與悉多體同此中祕密謂心爲佛
T2214_.58.0650c10: 云云以如是等義門故令表記之。故云
T2214_.58.0650c11: 發起大悲胎藏祕密方便也。祕記云所以先
T2214_.58.0650c12: 作蓮華合掌乃至左手定右手慧十指即十波
T2214_.58.0650c13: 羅蜜十法界或十眞如縮收一開則有無量
T2214_.58.0650c14: 云云
T2214_.58.0650c15: 問明義如何。答相傳偈中説無點加點之五
T2214_.58.0650c16: 字門。今即擧無點之五字而攝加點五字。故
T2214_.58.0650c17: a字門。爲地va字門爲水。ra字門爲火。ha
T2214_.58.0650c18: 字門爲風。kha字門爲空也。併有面授耳
T2214_.58.0650c19: 九謂如實知自心事
T2214_.58.0650c20: 問奧文云何説耶。答成就悉地品云
T2214_.58.0650c21:     摩訶薩意處 説名曼荼羅
T2214_.58.0650c22:     諸眞言心位 了知得成果
T2214_.58.0650c23:     諸有所分別 悉皆從意生
T2214_.58.0650c24:     分辨白黄赤 是等從心起
T2214_.58.0650c25:     決定心歡喜 説名内心處
T2214_.58.0650c26:     眞言住斯位 能授廣大果
T2214_.58.0650c27:     念彼蓮華處 八葉鬚蘂敷
T2214_.58.0650c28:     花臺阿字門 焔鬘皆妙好
T2214_.58.0650c29:     光暉普周遍 照明衆生故
T2214_.58.0651a01:     如合會千電 持佛巧色形
T2214_.58.0651a02:     深居圓鏡中 應現諸方所
T2214_.58.0651a03:     猶如淨水月 普現衆生前
T2214_.58.0651a04:     知心性如是 得住眞言行云云
T2214_.58.0651a05: 口云此中念彼蓮華處者。即是今印當體也。
T2214_.58.0651a06: 花臺阿字門者其明也。是則正示生佛平等
T2214_.58.0651a07: 無盡寶藏之寶處也。故云即是開示如來功
T2214_.58.0651a08: 徳寶所也
T2214_.58.0651a09: 十心虚空菩提事
T2214_.58.0651a10: 問此印相明如何。答印虚心合掌也。明者心
T2214_.58.0651a11: 虚空菩提三種無二云云右宗源了者是則貞
T2214_.58.0651a12: 觀寺被授於南池之時印可文也。故此印
T2214_.58.0651a13: 云宗源大事又云午水大事也併在面授耳。
T2214_.58.0651a14: 十一佛已開示淨菩提略三句大宗竟等
T2214_.58.0651a15:
T2214_.58.0651a16: 問此印明説所等云何。答此印説所等如例。
T2214_.58.0651a17: 於眞言者在經第七卷供養儀式品所説。如
T2214_.58.0651a18: 範尊抄云云問開示淨菩提略明三句大宗
T2214_.58.0651a19: 云云然者今以此印明云何可得心耶。答此
T2214_.58.0651a20: 印當體即菩提心也。開示此淨菩提心雖有
T2214_.58.0651a21: 無量方便大宗不過三句。所謂結印已誦a
T2214_.58.0651a22: 字即菩提爲因句也。次開二空誦va@m字是大
T2214_.58.0651a23: 悲爲根句也。次合二空如本誦h@u@m字是方便
T2214_.58.0651a24: 爲究竟句也。已上彼物加持印也。最祕最
T2214_.58.0651a25: 祕。大師言是章句在梵本。從經文並儀軌之
T2214_.58.0651a26: 外取離出所密納也。吾三衣箱底納置云云
T2214_.58.0651a27: 併有面授。能能可思之。是則非啻今經一部
T2214_.58.0651a28: 之大宗。金剛頂經及一切諸經之根本也。故
T2214_.58.0651a29: 具縁品説釋迦牟尼佛云。坐白蓮臺爲令教
T2214_.58.0651b01: 流布住彼而説法云云疏五釋云此白蓮華即
T2214_.58.0651b02: 是中胎淨法界藏也。世尊爲令此教廣流布
T2214_.58.0651b03: 故。以此生身幖幟而演説之。然與本地法界
T2214_.58.0651b04: 身無二無別故。云住彼而説法也云云此經
T2214_.58.0651b05: 釋意雖示生身釋迦而住此自性心蓮臺而
T2214_.58.0651b06: 演此蓮華臺功徳法門。普教一切衆生令同
T2214_.58.0651b07: 彼本地法身。爲表示此義故。以生身居本
T2214_.58.0651b08: 地白花上。是則菩提爲因之意也。故云坐白
T2214_.58.0651b09: 蓮華臺也。還爲一切衆生説此印功徳令離
T2214_.58.0651b10: 苦得樂。是則根究竟二句也。故法華云定慧
T2214_.58.0651b11: 力莊嚴以此度衆生云云定慧力者菩提爲因
T2214_.58.0651b12: 句也。莊嚴者大悲爲根句也。以此度衆生者
T2214_.58.0651b13: 方便爲究竟句也
T2214_.58.0651b14: 如釋迦牟尼佛者十方三世諸佛亦復如是。
T2214_.58.0651b15: 故法華云十方佛皆現我等亦皆得最妙第一
T2214_.58.0651b16: 法爲諸衆生類分別説三乘云云最妙第一法
T2214_.58.0651b17: 者菩提爲因句也。爲諸衆生類大悲爲根句
T2214_.58.0651b18: 也。分別説三乘者方便爲究竟句也。以如是
T2214_.58.0651b19: 等義思之。三世十方一切諸佛出世成道本意
T2214_.58.0651b20: 但爲説此印之功徳。令一切衆生知識自己
T2214_.58.0651b21: 本來自性清淨之萬徳也。故經云祕密主
T2214_.58.0651b22: 諸法如是令彼諸菩薩衆菩提心清淨知識其
T2214_.58.0651b23: 心者佛已開示淨菩提略明三句大宗竟乃至
T2214_.58.0651b24: 故云我説諸法如是乃至知識其心也
T2214_.58.0651b25: 本云永正十四丁丑正月二十二日土州於吉
T2214_.58.0651b26: 祥寺書寫了     vajra光範五九
二歳
云云
T2214_.58.0651b27:   永祿九丙寅八月十六日於淡州成相寺令
T2214_.58.0651b28: 書之畢志賀長壽院御本申請如此也
T2214_.58.0651b29:  快遍 
T2214_.58.0651c01:   寛文二壬寅三月九日於淡州掃守法光寺
T2214_.58.0651c02: 書之畢宥算
T2214_.58.0651c03: 元祿四年初秋上旬日書寫了苾芻獨寶
T2214_.58.0651c04:
T2214_.58.0651c05:
T2214_.58.0651c06:
T2214_.58.0651c07: 大日經疏妙印抄口傳四
T2214_.58.0651c08:   mu
T2214_.58.0651c09: 一決了十方三世一切佛法事
T2214_.58.0651c10: 二然後爲説即心之印事
T2214_.58.0651c11: 三諸佛大祕密外道不能識事
T2214_.58.0651c12: 四以行者得此心時乃至我今悉開示事
T2214_.58.0651c13: 五觀察三心乃至四分之一度於信解事
T2214_.58.0651c14:   已上住心品了
T2214_.58.0651c15: 六金剛手領解事
T2214_.58.0651c16: 七諸佛説曼荼羅事
T2214_.58.0651c17: 八如來遍觀告勅事
T2214_.58.0651c18: 九阿闍梨衆徳中善解眞言實義事
T2214_.58.0651c19: 十驚發地神事
T2214_.58.0651c20: 十一香花供養事
T2214_.58.0651c21: 一決了十方三世一切佛法等事 沙門宥範
T2214_.58.0651c22: 記 問以此印明云何決了一切佛法耶。答經
T2214_.58.0651c23: 第三云。此一切諸佛救世之大印正覺三昧
T2214_.58.0651c24: 耶於此印而住云云疏十三釋云有印名爲如
T2214_.58.0651c25: 來莊嚴具同法界趣幖幟。同者言一切佛以
T2214_.58.0651c26: 此爲莊嚴得成如來法界之身云云又具縁品
T2214_.58.0651c27: 釋迦處云坐於白蓮上住彼而説法云云故知
T2214_.58.0651c28: 十方三世一切諸佛皆悉以此印爲救世導
T2214_.58.0651c29: 師。以此印莊嚴萬徳而説無量無數不可思
T2214_.58.0652a01: 議法界塵數之教法。依之祕記云。縮收一
T2214_.58.0652a02:
開則有無量名私言無盡法界四種
法身所説教法也
故云亦爲決
T2214_.58.0652a03: 了十方三世一切佛故。如一切經中乃至
T2214_.58.0652a04: 實相者即是菩提更無別理也。此中或説諸
T2214_.58.0652a05: 蘊和合中我者六道生死凡夫
即世間三心也
我不可得者諸部小
乘即二
T2214_.58.0652a06: 乘四五
住心
或説諸法從縁生都無自性者方等般若
六七住心
T2214_.58.0652a07: 已上菩
薩乘也
彼言諸法實相者皆是漸次開實相門者花
嚴天台八九之住心權佛
T2214_.58.0652a08:
即是此經心之實相者以此宗開會之意
T2214_.58.0652a09: 開通彼等諸法實。皆是今經心之實相也。無
T2214_.58.0652a10: 有別異故。奧卷云妙法蓮華最深祕處者即
T2214_.58.0652a11: 此經本地身也。次a者大日經第二云我一
T2214_.58.0652a12: 切本初號名世所依説法無等比本寂無有
T2214_.58.0652a13: 上。同經第三云此阿字一切如來之所加持
T2214_.58.0652a14: 云云疏十七云所謂一切心者即阿字也。以一
T2214_.58.0652a15: 切言音從此字爲首若無此阿聲則離一切之
T2214_.58.0652a16: 語無有可説。當知但開口出聲即阿字之聲
T2214_.58.0652a17: 也。當知此阿字即是一切法本不生義。即
T2214_.58.0652a18: 是無量義處也云云能能可面授耳
T2214_.58.0652a19: 二然後爲説即心之印事
T2214_.58.0652a20: 問即心之印者何等印耶。答未敷蓮華印也。
T2214_.58.0652a21: 問彼等宗意以十如實相一心三諦等而云即
T2214_.58.0652a22: 心之印可得心何故可云未敷蓮華印也耶。
T2214_.58.0652a23: 答次上云彼言諸法實相者即是此經心實相
T2214_.58.0652a24: 也。心實相者即是菩提更無別理也云云
T2214_.58.0652a25: 實相者即此印之名也。即如云此宗祕密謂
T2214_.58.0652a26: 心爲佛塔云云故即心之印者未敷蓮華印也。
T2214_.58.0652a27: 問若然者與今經有何別耶。答彼四味調熟
T2214_.58.0652a28: 而説此印之功徳。此經直説此印之印相。顯
T2214_.58.0652a29: 密雖異佛意不塞。隱顯在機如人鳥不同一
T2214_.58.0652b01: 水四見。故經一云。任彼而説法也。仍小野
T2214_.58.0652b02: 最極以此印名如法印。是則淨菩提心如意
T2214_.58.0652b03: 寶印也。故提婆品我獻寶珠者表龍女覺知
T2214_.58.0652b04: 此淨菩提心如意寶珠之萬徳。見即此印
T2214_.58.0652b05: 也。又寶塔者此印之體也。所謂八指寶塔
T2214_.58.0652b06: 也。二空即二佛也。兩部大日也。分身諸佛者
T2214_.58.0652b07: 即是三部無盡莊嚴藏也。又三變土田者表三
T2214_.58.0652b08: 重曼荼羅也。故爲説彼經所入三昧名無量
T2214_.58.0652b09: 義處三昧。此印名無量義處如疏
十七
又經云爲説
T2214_.58.0652b10: 實相印云云以是義故云然後即心之印。即心
T2214_.58.0652b11: 即是此印名也。如云此印祕密謂心爲佛塔
T2214_.58.0652b12: 云云直約諸法令識其心者是又此印也。山
T2214_.58.0652b13: 門人云蓮華合掌是妙法蓮華體也。兩手有
T2214_.58.0652b14: 二十八節。法華經二十八品表示也。寛印
T2214_.58.0652b15: 供奉受淨三業印云。我眞言受學已足。法華
T2214_.58.0652b16: 八軸二十八品皆有此印。何故天台宗六十
T2214_.58.0652b17: 卷多季受學云云寺門人云法花經爲説實
T2214_.58.0652b18: 相印者蓮華合掌印也。已今當三説中法華
T2214_.58.0652b19: 最第一也。彼法花經者實相印是也。兩手是
T2214_.58.0652b20: 定慧也。定慧力莊嚴以此度衆生也。又兩手
T2214_.58.0652b21: 是本迹二門也。右是迹門也。左是本門也。成
T2214_.58.0652b22: 尋阿闍梨蓮華合掌印南無妙法蓮華經明法
T2214_.58.0652b23: 花最極祕傳云云如是山門寺門最極深祕相
T2214_.58.0652b24: 傳皆同傳此印也
T2214_.58.0652b25: 三諸佛大祕密外道不能識等事
T2214_.58.0652b26: 問何等法名爲諸佛大祕密耶。答勝上大乘
T2214_.58.0652b27: 句心續生之相是也。問何故此名爲諸佛大
T2214_.58.0652b28: 祕密耶。答此心續生之相兩種外道所不能
T2214_.58.0652b29: 識知故云大祕密也。所謂彼愚童凡夫一念齊
T2214_.58.0652c01: 施心從自性清淨大菩提心之處從縁而起故
T2214_.58.0652c02: 不生而生也。生而不生也。無相而有相也。有
T2214_.58.0652c03: 相而無相也。是即作寂平等a字之生a
T2214_.58.0652c04: 之不生a字相a字無相也。如是甚深微細
T2214_.58.0652c05: 縁起之相兩種外道及未逮心灌頂人所不能
T2214_.58.0652c06: 知也。疏第二云由彼初種子心減損少分貧
T2214_.58.0652c07: 垢即順少分淨心。從此已後齊施漸増。即是
T2214_.58.0652c08: 淨心勢力漸得萠動由此薫習則能甄擇所
T2214_.58.0652c09: 歸依處有求解脱慧生。若不過善縁還從斷
T2214_.58.0652c10: 常空退入邪見。然其八心種子終不敗亡。又
T2214_.58.0652c11: 云如最初種子離微塵許淨心垢時即顯如
T2214_.58.0652c12: 微塵許淨心勢力。雖云善種子生其實即是
T2214_.58.0652c13: 不生生也。以是堅固性故在衆生識心終不
T2214_.58.0652c14: 敗亡。未至自心實際大金剛輪中間更無
T2214_.58.0652c15: 住處。雖果復成種展轉滋長。然亦不出阿字
T2214_.58.0652c16: 門。故云最上大乘句心續生之相諸佛大祕
T2214_.58.0652c17: 密外道不能知云云問何故以此印明結顯勝
T2214_.58.0652c18: 上大乘句心續生之相可得心耶。答經第六
T2214_.58.0652c19: 百字位成品云。微密最希有諸佛之祕密也。
T2214_.58.0652c20: 外道不能知云云同疏十九釋云。此法乃是一
T2214_.58.0652c21: 切如來祕密中之祕密也。於諸祕藏最在其
T2214_.58.0652c22: 上。共所守護不妄與人也。第一希有難得
T2214_.58.0652c23: 之法也。今此諸法之祕一切外道所不能知。
T2214_.58.0652c24: 然外道有二種。一者世間種種外道。二謂佛
T2214_.58.0652c25: 法内有諸外道也。以雖入佛法中而未能知
T2214_.58.0652c26: 如來祕密猶是邪見心行理外之道故亦名外
T2214_.58.0652c27: 也。此法乃二種外道所不知也云云私謂祕密
T2214_.58.0652c28: 中祕密即此印此明也。即經云彼能有知此
T2214_.58.0652c29: 内心之大我隨其自心位導師所住處
T2214_.58.0653a01:     八葉從意生 蓮華極嚴麗
T2214_.58.0653a02:     圓滿月輪中 無垢猶淨鏡
T2214_.58.0653a03:     於彼常安住 眞言救世
T2214_.58.0653a04:     金色具光焔 住三昧害毒
T2214_.58.0653a05:     如日難可觀 諸衆生亦然
T2214_.58.0653a06:     常恒於内外 普周遍加持
T2214_.58.0653a07:     以如是惠眼 了知意明鏡云云
T2214_.58.0653a08: 同疏十九釋云。彼有能知示内心之大我謂
T2214_.58.0653a09: 歎此心也乃至謂此花臺從心意生也。即是
T2214_.58.0653a10: 觀於自心八葉蓮華。此花不從餘處生。即從
T2214_.58.0653a11: 意生。意即是花也。無二無別也。此花臺圓明。
T2214_.58.0653a12: 如月清淨無垢同於圓鏡。以世間更無物可
T2214_.58.0653a13: 以爲喩唯有圓鏡。可以喩況令彼得意忘言。
T2214_.58.0653a14: 然實過於彼百千倍不可爲喩也。今此圓中
T2214_.58.0653a15: 有眞言救世者。具大功徳。眞金色具有焔光。
T2214_.58.0653a16: 住三昧寂然而住此。當觀此一字眞言王。即
T2214_.58.0653a17: 觀本尊或大毘盧舍那。如上瑜伽法中説耳。
T2214_.58.0653a18: 説未分明。當更問之。然上文彼具可引檢也
T2214_.58.0653a19: 云云
T2214_.58.0653a20:   私謂如上瑜伽法中説耳者指成就悉地品
T2214_.58.0653a21:   也。然彼偈猶有餘分。至此中説其未分明
T2214_.58.0653a22:   之所故云然。上文彼具可引檢也
T2214_.58.0653a23:   即彼品云
T2214_.58.0653a24:     摩訶薩意處 説名曼荼羅
T2214_.58.0653a25:     諸眞言心位 令知得成果
T2214_.58.0653a26:     諸有所分別 悉皆從意生
T2214_.58.0653a27:     分辨自黄赤 是等從心起
T2214_.58.0653a28:     決定心歡喜 説名内心處
T2214_.58.0653a29:     眞言住斯位 能授廣大果
T2214_.58.0653b01:     念彼蓮華處 八葉鬚蘂敷
T2214_.58.0653b02:     花臺阿字門 焔鬘皆妙好
T2214_.58.0653b03:     光暉普周遍 照明衆生故
T2214_.58.0653b04:     如合會千電 時佛巧色形
T2214_.58.0653b05:     深居圓鏡中 應現諸方所
T2214_.58.0653b06:     猶如淨水月 普現衆生前
T2214_.58.0653b07:     知心性如是 得住眞言行
T2214_.58.0653b08:     如是眞實心 古佛所宣説云云
T2214_.58.0653b09:   私謂文證雖甚多於此兩品偈正説諸佛内
T2214_.58.0653b10:   證之祕密及衆生自心之悲藏也。故疏十二
T2214_.58.0653b11:   云摩訶薩意處説名曼荼羅等者心處亦可
T2214_.58.0653b12:   名爲心位。即指此衆生自心之處。即一切
T2214_.58.0653b13:   佛大悲胎藏曼荼羅也。所以者何。一切衆
T2214_.58.0653b14:   生即是花臺之藏也云云
T2214_.58.0653b15: 又疏十九云。此法乃是一切如來祕密中之
T2214_.58.0653b16: 祕密於諸祕藏最在其上云云故經云勝上大
T2214_.58.0653b17: 乘句心續生之相諸佛大祕密外道不能識
T2214_.58.0653b18: 云云又百字位成品云。微密最者有諸佛之
T2214_.58.0653b19: 祕密外道不能知云成就悉地品如是眞實心
T2214_.58.0653b20: 古佛所宣説云云經云如是湛寂一切外道
T2214_.58.0653b21: 所不能知先佛宣説離一切過云云然者説何
T2214_.58.0653b22: 事耶。答眞言乘殊異菩薩所證本不生湛寂
T2214_.58.0653b23: 之理非兩種外道所測量故如是説也。疏二
T2214_.58.0653b24: 釋云經云一切外道所不能知者此宗中説有
T2214_.58.0653b25: 兩種外道。外外道猶如覩見清潭逆生怖畏
T2214_.58.0653b26: 不敢習近。内外道雖能游泳其中適熱除垢
T2214_.58.0653b27: 得清涼樂。然不覺是中有無量寶王。一則不
T2214_.58.0653b28: 入而不識。二則入而不識。故云一切外道不
T2214_.58.0653b29: 能知也。先佛宣説離一切過者言十方三世諸
T2214_.58.0653c01: 佛唯有此一門。誘進群迷出於火宅。是處無
T2214_.58.0653c02: 復障礙戲論不生乃至以行者於瑜伽中未敷
當體
T2214_.58.0653c03:
湛寂之心a
極祕
雖已明顯也然渉事時根塵
T2214_.58.0653c04: 識等猶尚當心。由厭怖有爲故著無爲法。
T2214_.58.0653c05: 然以菩提心勢力自然不由他教也
T2214_.58.0653c06:   私謂此殊異菩薩所證淨菩提心如意寶是
T2214_.58.0653c07:   彼内外兩種外道不能識知故云不覺。是
T2214_.58.0653c08:   中有無量寶王正指淨菩提
如意寶珠
一則不入而
T2214_.58.0653c09: 不識外外道未入大小權實一切顯密之諸
佛法中故不入況知寶耶故云不識
二則入
T2214_.58.0653c10:   極無已下六箇住心既能入佛
法大海中能游泳而得清涼故
而不識已入佛法中除
無明熱惱得中
T2214_.58.0653c11:   道清涼樂雖然未知祕密
甚深寶王故云不識也
T2214_.58.0653c12: 内外道猶拂其外塵不辨内庫。何況外外道
T2214_.58.0653c13: 耶。故云一切外道所不能知也。是即如來最
T2214_.58.0653c14: 祕密中極祕諸佛祕藏中奧藏也。爰以如來
T2214_.58.0653c15: 於三處更互説之。所謂勝上大乘句心續生
T2214_.58.0653c16: 之相諸佛大祕密外道不能識云云又云如是
T2214_.58.0653c17: 湛寂一切外道所不能知。先佛宣説離一切
T2214_.58.0653c18: 云云又百字位成品云。微密最希有諸佛
T2214_.58.0653c19: 之祕密外道不能知。若悲生曼荼得大乘灌
T2214_.58.0653c20: 得能有知此内心之大我云云
T2214_.58.0653c21: 如此三所之經文慇懃説之爲大祕密。疏家
T2214_.58.0653c22: 依佛意採經旨作深密之釋。誠有深意耶。不
T2214_.58.0653c23: 知如此等如來之深密諸佛之極祕。當世學
T2214_.58.0653c24: 者今以此湛寂及寂然界或判爲縁覺。或判
T2214_.58.0653c25: 爲三乘共菩薩。當失佛意甚省經疏幾誤幾
T2214_.58.0653c26: 迷忘筌得魚是以疏二云此經從淺至深廣
T2214_.58.0653c27: 明心相。皆爲開示菩提心本末因縁。若但依
T2214_.58.0653c28: 常途法相則不得言。諸佛大祕密我今悉開
T2214_.58.0654a01: 衍也云云
T2214_.58.0654a02: 四以行者得此心時即知釋迦牟尼淨土不毀
T2214_.58.0654a03: 乃至我今悉開示等事 問以此印明云何可
T2214_.58.0654a04: 解知此中文義耶。答以行者行得此心時者
T2214_.58.0654a05: 即此印明也。本地之身者又此印也。是故此
T2214_.58.0654a06: 事名爲祕密者此又此印明也。而於此祕密
T2214_.58.0654a07: 一乘者此又此印明也。今觀此心即是如來
T2214_.58.0654a08: 自然知。亦是毘盧舍那遍一切身者此又印
T2214_.58.0654a09: 明也。又云即此世間寶性已不可思。何況衆
T2214_.58.0654a10: 生菩提心寶耶者此印明也。經云淨菩提心
T2214_.58.0654a11: 如意寶云云論云能含種種無量珍寶三摩地
T2214_.58.0654a12: 云云疏云此宗祕密謂心爲佛塔云云
T2214_.58.0654a13: 五觀察三心乃至分之一度於信解事
T2214_.58.0654a14: 問以此印明云何可得意合於此中文義耶
T2214_.58.0654a15: 答疏云。此經宗從淨菩提心已上十住地
T2214_.58.0654a16: 皆是信解中行也者。此中淨菩提心者此
T2214_.58.0654a17: 印明之當體也。即是菩提爲因句也。已上十
T2214_.58.0654a18: 住地皆是信解中行也者。大悲爲根句也。十
T2214_.58.0654a19: 住地者十指也。信解者左五指信也。右解
T2214_.58.0654a20: 中者信解平等義也。所謂境智不二也。以理
T2214_.58.0654a21: 智平等不二故即至不行而行不到而到之位
T2214_.58.0654a22: 故。云信解中行唯如來名究竟一切智地云云
T2214_.58.0654a23: 如是三句但是此自性清淨救世者之本來圓
T2214_.58.0654a24: 滿三句法門。故云觀察三心即是因根究竟
T2214_.58.0654a25: 心也。成就悉地品云。摩訶薩意處説名曼荼
T2214_.58.0654a26: 羅者。菩提心爲因句也。諸眞言心位者大悲
T2214_.58.0654a27: 爲根句也。了知得成果者方便爲究竟句也。
T2214_.58.0654a28: 又云決定心歡喜説名内心處者。菩提心爲
T2214_.58.0654a29: 因句。眞言住斯位者大悲句。能授廣大
T2214_.58.0654b01: 者爲究竟句也。又云念彼蓮華處乃至知心
T2214_.58.0654b02: 性如是得住眞言行者。因根二句也。故得無
T2214_.58.0654b03: 上智佛無過上智者爲究竟句也。今此偈頌
T2214_.58.0654b04: 文是偏説此印明之救世功徳。是故三句義
T2214_.58.0654b05: 相宛然也。疏一云復次行者初發心時得入
T2214_.58.0654b06: 阿字門即是從金剛性生牙乃至唯以一行
T2214_.58.0654b07: 一道而成正覺云云問更約前三心作十心説
T2214_.58.0654b08: 云云然者如何。答前三心者即是蓮華合掌
T2214_.58.0654b09: 印也。作十心説者以此印開爲十心。所謂
T2214_.58.0654b10: 八指種乃至無畏依等八心也。二殊勝決
T2214_.58.0654b11: 定二心也。問華嚴十地經一一名言等者如
T2214_.58.0654b12: 何。答是此印明之胎金兩部地法門也。其
T2214_.58.0654b13: 義委細如妙印鈔第十九云云問今此經中唯
T2214_.58.0654b14: 明此樹王者如何。答今此印明者明沙羅樹
T2214_.58.0654b15: 王種子牙疱乃至果實圓滿始終本末因縁。餘
T2214_.58.0654b16: 經唯讃此樹莖葉花菓是即此印力用也。非
T2214_.58.0654b17: 其當體可思之。問就前三句義中更開佛地
T2214_.58.0654b18: 等者何。答前約三心三句説此印功徳法門。
T2214_.58.0654b19: 今約上上方便説第五@a@h印。如此雖旋轉無
T2214_.58.0654b20: 盡唯是此印此明所具一切功徳也能能可思
T2214_.58.0654b21: 之。疏一云唯以一行一道而成正覺云云故知
T2214_.58.0654b22: 從最初發心乃至第十地之極果。唯以此一
T2214_.58.0654b23: 印一明方便修行位位増進而昇大日如來極
T2214_.58.0654b24: 位也云云問疏必定師子吼説如來性心實相
T2214_.58.0654b25: 云云然者何等印耶。答此又虚心合掌印
T2214_.58.0654b26: 也。謂一切衆生當體即雖此印也。而爲妄想
T2214_.58.0654b27: 顛倒所覆障不能知見此自心自證之大菩提
T2214_.58.0654b28: 心。故三世十方諸佛必定師子吼。説此一切
T2214_.58.0654b29: 衆生自心自覺等正覺之印。速令同本地法
T2214_.58.0654c01: 身自覺之體。故此名爲必定句也。如必定句
T2214_.58.0654c02: 者自餘五句皆是此印明之功能也。句者是
T2214_.58.0654c03: 滿足之義也。此印是自利利他義利皆悉滿
T2214_.58.0654c04: 足。故云大乘句。心句。無等等句。必定句。正
T2214_.58.0654c05: 等覺句。漸次大乘句也。能能可思之
T2214_.58.0654c06:   具縁品
T2214_.58.0654c07: 六金剛手領解文 問曰經曰希有也。世尊説
T2214_.58.0654c08: 佛自證三菩提不思議法界超越心地云云
T2214_.58.0654c09: 然就此領解之文有印可耶。問其印明云何。
T2214_.58.0654c10: 答經住心品云心虚空菩提三種無二云云
T2214_.58.0654c11: 信文云右宗源了云云故用虚心合掌印a
T2214_.58.0654c12: 也。仍疏三釋此領解文云即是領解一切智
T2214_.58.0654c13: 心無盡莊嚴之迹口云此印明一切智心體
無盡莊嚴之源故云爾也
不思議
T2214_.58.0654c14: 法界即喩蓮花臺口云
大日
種種方便道即喩蓮
T2214_.58.0654c15: 華葉口云四方
四角位也
此領解中文雖簡略而提擧宗通
T2214_.58.0654c16: 妙旨。無所不至口云絶攝一經始終云提擧宗通徹
佛意故云通妙旨 宗體佛意莫不兼
T2214_.58.0654c17: 通故云無所
至也云云
T2214_.58.0654c18: 七請佛説曼荼羅事 問何故以此印明印此
T2214_.58.0654c19: 一段耶。答夫眞言行者更無異路。專指此印
T2214_.58.0654c20: 明也。大悲胎藏生者又此印之義也。大曼荼
T2214_.58.0654c21: 羅王者又此印明之名也。故成就悉地品摩
T2214_.58.0654c22: 訶薩意處説名曼荼羅相傳云
指此印
諸眞言心位
T2214_.58.0654c23: 云指
此口
了知得成果相傳云知此印明不二
平等故即成無上果也
念彼蓮華
T2214_.58.0654c24: 處。八葉鬚蘂敷相傳云
彼印也
花臺阿字門。焔鬘皆
T2214_.58.0654c25: 妙好相傳云
此明也
知心性如是。得住眞言行相傳云住
此印此明
T2214_.58.0654c26: 如實觀知心性是即
眞實之眞言之行也
知今金剛手請説之意專發
T2214_.58.0654c27: 起如是祕密最上之眞言行爲欲令救護安樂
T2214_.58.0654c28: 一切衆生也。故云唯願世尊次説修行眞言行
T2214_.58.0654c29: 大悲胎藏生大曼荼羅王乃至爲救護安住故
T2214_.58.0655a01: 也。以是義故疏三釋此時。約三種世間明種
T2214_.58.0655a02: 種無盡義。是則心虚空菩提三種無二之意
T2214_.58.0655a03: 也。所謂一經之宗源也。故以此印明加持三
T2214_.58.0655a04: 種世間之性相而同一際也。所謂自性清淨
T2214_.58.0655a05: 本初不生之一際也。以此三平等法門而爲
T2214_.58.0655a06: 祕密甚深眞言行也。由此妙行成就大悲胎
T2214_.58.0655a07: 藏輪圓無際之萬徳。故云今説修行曼荼羅
T2214_.58.0655a08: 行滿足一切智智法門也
T2214_.58.0655a09: 八如來遍觀告勅事 問何故又以此印明印
T2214_.58.0655a10: 此一段耶。答次上金剛手請白唯願世尊次
T2214_.58.0655a11: 説修行眞言行云云故如來由之還以此祕密
T2214_.58.0655a12: 眞言行而印説之。是故疏云今佛欲説深密
T2214_.58.0655a13: 之行口云成就悉地品
云意也可思之
爲令不差道機故以慧眼
T2214_.58.0655a14: 觀察乃至執金剛作如是勸請佛還以此印印
T2214_.58.0655a15: 相傳云此印
者即此印也
而後衍説。故云滿足一切智智
T2214_.58.0655a16: 法門若此地口云心虚空菩提
三平等地即是也
不滿則不能普爲
T2214_.58.0655a17: 一切衆生作救護安樂也
T2214_.58.0655a18:   已上薩埵領解並請説及如來告勅皆悉乘
T2214_.58.0655a19:   此印明而説之一經宗旨誠可察耳
T2214_.58.0655a20: 九阿闍梨衆徳中善解眞言實義事
T2214_.58.0655a21: 問何故用此印明耶。答疏云遮是無遷變義
T2214_.58.0655a22: 也。無遷變即是佛性者a字也。又云如來身
T2214_.58.0655a23: 印左手是三昧義。右手是般若義。十指是十
T2214_.58.0655a24: 波羅密滿足義。亦是一切智五輪トノ譬喩
T2214_.58.0655a25: 者即未敷蓮華印也。又云如眞言中有質多
T2214_.58.0655a26: 字。淺釋只名爲心者阿字爲眞言心此印名
T2214_.58.0655a27: 心塔能能可思之
T2214_.58.0655a28: 十驚發地神所 問疏四云菩薩爾時申右
T2214_.58.0655a29: 手指地乃至魔王軍衆由是退散云云然者所言
T2214_.58.0655b01: 身密印者何印耶。答虚心合掌印也。問何故
T2214_.58.0655b02: 云爾耶。答轉字輪品疏云初印護身云云
T2214_.58.0655b03: 此印事也。又本尊三昧品云本尊身以爲自
T2214_.58.0655b04: 云云本尊身者即此之印也。祕記云我本
T2214_.58.0655b05: 來自性清淨理於世間出世間最勝最尊故曰
T2214_.58.0655b06: 本尊。又已成佛自性清淨理於世間出世間
T2214_.58.0655b07: 最勝最尊故曰本尊云云故知本尊身者即此
T2214_.58.0655b08: 印當體也。又疏十三釋密印品云將欲更有
T2214_.58.0655b09: 所説故隨觀察十佛刹微塵數等大會。非無
T2214_.58.0655b10: 因縁。謂將説如來身密之印也云云所言如來
T2214_.58.0655b11: 身密之印者即此印也。以如是等義故云爾
T2214_.58.0655b12: 也。問若然者今云右手指地何故印相別異
T2214_.58.0655b13: 耶。答聊有深意。所謂左本有五輪也。右修
T2214_.58.0655b14: 生五智也。然本有萬徳非魔軍之所知。是故
T2214_.58.0655b15: 以修生五智。驚發不生萬徳。依此加持故成
T2214_.58.0655b16: 就修生不二智體。本有法身地本初不生萬
T2214_.58.0655b17: 各隱半身於本初不生之心地各顯半身。
T2214_.58.0655b18: 於降伏四魔之道場是顯示不離不生而常
T2214_.58.0655b19: 縁生。不離縁生而常不生也。修性一如而同
T2214_.58.0655b20: 共心内衆徳。依之心外邪倒魔軍自退散也。
T2214_.58.0655b21: 故云無量地神從地涌出。其半身而作證明
T2214_.58.0655b22: 魔王軍衆由見退散也。以此義故申右手指
T2214_.58.0655b23: 地也。是即彼印半印也。問用半印有其誠證
T2214_.58.0655b24: 耶。答有之。所謂疏十四釋梵天印云。左手作
T2214_.58.0655b25: 半蓮華印云云又同卷結釋諸印云。凡上來
T2214_.58.0655b26: 所説地居天類之印雙手作或一手作者皆得
T2214_.58.0655b27: 也。今此印是地神驚發印也。故作半印也。又
T2214_.58.0655b28: 一傳云此印是阿閦觸地印也。所謂顯勇健
T2214_.58.0655b29: 大菩提心爲三障四魔云不被動轉。是故申
T2214_.58.0655c01: 五智圓滿五指。照觸無始本有無明住地之
T2214_.58.0655c02: 時。無明即本來明朗也。此稱名證明。無量
T2214_.58.0655c03: 地神者本初不生a字萬徳也。從此a字生
T2214_.58.0655c04: ra字智明。是即a字半體也。以ra字智光證
T2214_.58.0655c05: 明本有法身地之萬徳圓滿三平等地。故魔
T2214_.58.0655c06: 軍不戰自退散故云菩薩爾時申右手指地
T2214_.58.0655c07: 乃至由是退散云云問其明云何。答a字是
T2214_.58.0655c08: 也所謂疏第四云。復次以字門釋此阿梨沙
T2214_.58.0655c09: 具無量義。然要其宗極正在他字之中。梵音
T2214_.58.0655c10: 坦多是如義也。多字長引中即帶阿聲。以一
T2214_.58.0655c11: 切法本不生故。如於實相不増不減也。即以
T2214_.58.0655c12: 此義驚發一切地神也云云問若然者驚發地
T2214_.58.0655c13: 神印眞言外爲結誦此印明將又除驚發印明
T2214_.58.0655c14: 誦此印明耶云何。答欲作驚發地神之時
T2214_.58.0655c15: 先結誦此印明。加持三種地。令同金剛。然後
T2214_.58.0655c16: 申右手指地誦阿梨沙偈故
T2214_.58.0655c17: 疏云阿闍梨言欲作此法時先以三昧耶此印
事也
T2214_.58.0655c18: 法界金剛自性加持自身皆如供養法中所説
T2214_.58.0655c19: 乃至然此中地有三種謂以羅字門淨除自心
T2214_.58.0655c20: 地弟子心地及道場地皆以阿字門加持之使
T2214_.58.0655c21: 成金剛云云故知先可結誦此印明也。問疏皆
T2214_.58.0655c22: 如供養法中所説云云然就此八言讀向上向
T2214_.58.0655c23: 下其義云何。答向上者指増益守護清淨行
T2214_.58.0655c24: 品第二。彼品中九方便並三種三昧耶明説
T2214_.58.0655c25: 之也。故云欲作此法時先以三昧耶法界金
T2214_.58.0655c26: 剛自性加持自身皆如供養法中所説也。次
T2214_.58.0655c27: 向下者指供養儀式品第三彼品中ra@m並三輪
T2214_.58.0655c28: 器世間等觀及祕密瑜伽觀行等具説之。故
T2214_.58.0655c29: 云皆如供養法中所説乃至皆以阿字門加持
T2214_.58.0656a01: 之使成金剛也。問若然者於此阿闍梨口傳
T2214_.58.0656a02: 中有何等深意耶。答眞言行者瑜伽深密行
T2214_.58.0656a03: 皆在此中也。問其行相云何。答就之有淺深。
T2214_.58.0656a04: 問其淺深相云何。答其淺者如第七卷眞言
T2214_.58.0656a05: 事業品云。彼依世間成就品或復餘經之所
T2214_.58.0656a06: 説供養支分衆方便如其次第所修行未離有
T2214_.58.0656a07: 爲諸相。故是謂世間之悉地云云其深者同
T2214_.58.0656a08: 品云。次説無相最殊勝。具信解者所觀察若
T2214_.58.0656a09: 眞言乘深慧人此生志求無上果隨所信解修
T2214_.58.0656a10: 觀照如前心供養之儀私云指入祕密曼荼
羅位品之所説也
及依
T2214_.58.0656a11: 悉地出現品私謂指悉地
出現品也
出世間品瑜伽法私云
成就
T2214_.58.0656a12: 悉地品
*指文也
彼於眞實縁生句内心支分離攀縁。依
T2214_.58.0656a13: 此方便而證修當得出世間成就。如所説優
T2214_.58.0656a14: 陀那偈曰甚深無相法劣慧所堪也。爲應彼
T2214_.58.0656a15: 等故兼存有相説云云問此甚深無相教者指
T2214_.58.0656a16: 何等教耶。答指入位品悉地出現品成就悉
T2214_.58.0656a17: 地品等内心眞實縁生句也。問兼存有相説
T2214_.58.0656a18: 者指何等説耶。答指世間成就品等也。問以
T2214_.58.0656a19: 何得知然云何。答儀軌所説明白也。所謂擧
T2214_.58.0656a20: 世間有相悉地已而云次説無相最殊勝分別
T2214_.58.0656a21: 有相無相分齊。然後結有相無相而云甚深無
T2214_.58.0656a22: 相教或本法
云云
劣慧所不堪爲應彼等故兼存有
T2214_.58.0656a23: 相説故知然也。問若然者爲有相兼無相將
T2214_.58.0656a24: 又爲無相兼有相耶云何。答就之可有二意。
T2214_.58.0656a25: 所謂若約佛意者無相爲本而兼有相。若約
T2214_.58.0656a26: 劣慧者有相爲本而兼無相也。問何故如此可
T2214_.58.0656a27: 得心耶。答疏第十釋世間成就品云。如眞言
T2214_.58.0656a28: 教法成就彼果者謂眞言行人如於法教依於
T2214_.58.0656a29: 正教而修法行。此行善成得悉地果。佛意言
T2214_.58.0656b01: 若有衆生欲得如上大果者。先當依此品次
T2214_.58.0656b02: 第而修行之。即是最初發足處也已上約佛意之
時無相兼有相
T2214_.58.0656b03:
又云即自觀其身亦同本尊以三事等三密
T2214_.58.0656b04: 名世間成就。爾時本尊及諸菩薩等隨想而現
T2214_.58.0656b05: 隨念而至。隨問而答。然後入修學出世眞言
T2214_.58.0656b06: 之行。不如此者徒指其功無有益也已上約劣慧
時有相兼無
T2214_.58.0656b07: 相之
意也
依如此義門可有二意也
T2214_.58.0656b08: 十一香花供養事 問若阿闍梨以淨菩提心
T2214_.58.0656b09: 種種功徳迴向一切智智印云云然所言一切
T2214_.58.0656b10: 智智印者何等印耶。答虚心合掌印也。問以
T2214_.58.0656b11: 何得知耶。答疏九云今此不動明王即是一切
T2214_.58.0656b12: 智智大菩提心也云云又云不動者即是眞淨
T2214_.58.0656b13: 菩提心云云今此印者即是淨菩提之當體也。
T2214_.58.0656b14: 故云爾也。問明云何。答次上云皆以阿字門
T2214_.58.0656b15: 加持之云云問即供養自法界中一切諸佛及
T2214_.58.0656b16: 持地者云云然者諸佛及持地者指何等物耶。
T2214_.58.0656b17: 答諸佛者自心蓮花臺上九尊及鬢蘂具足諸
T2214_.58.0656b18: 尊也。是則此印所具功徳也。持地者心蓮華
T2214_.58.0656b19: 臺上a字圓明是也。如自法界中者弟子心
T2214_.58.0656b20: 法界及十方一切諸佛法界亦復如是能能可
T2214_.58.0656b21: 思之
T2214_.58.0656b22: 本云永正十四丁丑二月八日於吉祥寺書之
T2214_.58.0656b23:   了           vajra光範
T2214_.58.0656b24: 天文九年二月十八日書寫了  宥怡
T2214_.58.0656b25: 永祿九年丙寅十二月三日書寫了
T2214_.58.0656b26:              vajra快遍 
T2214_.58.0656b27:   寛文二壬寅八月二日書寫了  宥算
T2214_.58.0656b28: 元祿四辛未初秋上旬書寫了
T2214_.58.0656b29: 淡州津名郡物部威徳軒一校了
T2214_.58.0656c01:             大苾芻獨寶 
T2214_.58.0656c02:   文化十一甲戍歳秋月日右御本拜寫了
T2214_.58.0656c03: 校合了       小比丘月殿
T2214_.58.0656c04:
T2214_.58.0656c05:
T2214_.58.0656c06:
T2214_.58.0656c07: 大日經疏妙印抄口傳五
T2214_.58.0656c08:   si
T2214_.58.0656c09: 一白檀曼荼羅事
T2214_.58.0656c10: 二彼安寢時乃至只是阿字門事
T2214_.58.0656c11: 三勸發行人事
T2214_.58.0656c12: 四三世無障礙戒事
T2214_.58.0656c13: 五如來祕傳之法事
T2214_.58.0656c14: 六得大勢至事
T2214_.58.0656c15: 七釋迦住彼而説法事
T2214_.58.0656c16: 八阿闍梨口傳事
T2214_.58.0656c17: 九菩提實義事
T2214_.58.0656c18: 十生佛無二事
T2214_.58.0656c19: 十一執金剛得益事
T2214_.58.0656c20: 十二領解權實二智事
T2214_.58.0656c21: 十三知法人功徳事
T2214_.58.0656c22: 十四眞言實相事
T2214_.58.0656c23: 十五以要言之事
T2214_.58.0656c24: 十六不共二乘異生事
T2214_.58.0656c25: 十七以心供養事
T2214_.58.0656c26: 十八加持教授支分事
T2214_.58.0656c27: 十九普門持誦事
T2214_.58.0656c28: 二十引入弟子事
T2214_.58.0656c29: 二十一灌頂加持事
T2214_.58.0657a01: 二十二明鏡説偈事
T2214_.58.0657a02: 一白壇曼荼羅所     沙門宥範記
T2214_.58.0657a03: 問疏然後觀作寶蓮華臺乃至至法事夜亦皆
T2214_.58.0657a04: 效此云云然者此中有何等深義耶。答宗肝
T2214_.58.0657a05: 大事皆在此中輒雖筆端難顯但存法命大概
T2214_.58.0657a06: 記之得一知萬耳。就此有淺深二種所謂一
T2214_.58.0657a07: 依當品及世間成就品所説。二依入祕密曼
T2214_.58.0657a08: 荼羅位品阿闍梨眞智品成就悉地品等所説
T2214_.58.0657a09: 也。且付初中略記之謂始從三種三昧耶至
T2214_.58.0657a10: 淨地等如儀軌持誦已然後調支節住定
T2214_.58.0657a11: 印可觀想。自身頂上心中有ra@m字字下有ha@m
T2214_.58.0657a12: 字變成黒色大風輪吹發ra@m字火輪焚燒自
T2214_.58.0657a13: 身垢塵刹那成清淨已。又壇上地中有ra@m
T2214_.58.0657a14: 字下有ha@m字字變成黒大風輪焚燒壇上地中
T2214_.58.0657a15: 諸塵垢刹那成清淨已。又應度弟子並一切
T2214_.58.0657a16: 衆生頂上心中各有ra@m字字下有ha@m字各成黒
T2214_.58.0657a17: 風輪焚燒弟子及一切衆生無始生死所造
T2214_.58.0657a18: 一切煩惱重障等已刹那令無垢清淨。凡三
T2214_.58.0657a19: ha@m字吹三箇ra@m字威猛熾燃越毘嵐風過劫
T2214_.58.0657a20: 燒火焚滅自身及器界弟子一切衆生無始生
T2214_.58.0657a21: 死中所積集無量無邊煩惱罪障已刹那令成
T2214_.58.0657a22: 無垢清淨大虚空了然後於此無垢清淨大
T2214_.58.0657a23: 虚空中最初ha@m字字變成黒大風輪周遍
T2214_.58.0657a24: 盡空法界其形半月黒色光焔充滿流布。次
T2214_.58.0657a25: 此風輪上觀va@m字字變成甘露淨乳水海周遍
T2214_.58.0657a26: 法界海其形圓滿白色猶如雪乳頗胝迦滿月
T2214_.58.0657a27: 電光。次此水輪上觀a字字變成金剛地輪
T2214_.58.0657a28: 周遍無盡法界其方形黄色也流出金色光
T2214_.58.0657a29: 普照盡虚空法界。次此金剛地輪上有a
T2214_.58.0657b01: h@u@m成妙高山王四寶所成*也周遍盡虚空遍
T2214_.58.0657b02: 法界其四邊八山八海重重圍遶各周遍法界
T2214_.58.0657b03: 其妙高山王頂上有a@h字成大蓮華王遍滿
T2214_.58.0657b04: 法界八葉上各有a字成四佛四菩薩其八
T2214_.58.0657b05: 尊心上各有h@u@m字成金剛寶柱樓閣上有五峯
T2214_.58.0657b06: 各放無量色光照觸十方法界其内有諸幢幡
T2214_.58.0657b07: 寶蓋珠鬘瓔珞絞絡而微妙嚴飾垂寶衣寶
T2214_.58.0657b08: 服布烈香雲花雲衆寶雲閼伽寶瓶備足寶樹
T2214_.58.0657b09: 行烈菓寶圓滿摩尼爲燈奏妙法音樂。取要
T2214_.58.0657b10: 言之無量無邊不可思議萬徳圓滿不可勝
T2214_.58.0657b11: 計。此五峯八柱法界樓閣中觀想別祕。或
T2214_.58.0657b12: 置理玉其形相如圖其法則如成就悉地品所
T2214_.58.0657b13: 説如法如説明了現前已轉此寶珠作大日如
T2214_.58.0657b14: 來身色如閻浮檀金自然鏡徹之色首載五
T2214_.58.0657b15: 佛冠一身四面住法界定印通身放種種光遍
T2214_.58.0657b16: 照盡虚空法界令無量衆生拔苦與樂身著
T2214_.58.0657b17: 絹穀衣。次其東葉上觀阿字字變成光焔光焔
T2214_.58.0657b18: 變成寶幢佛身色赤白如朝日初出之光住大
T2214_.58.0657b19: 威徳生印。次南葉上觀@a字字變成五股五
T2214_.58.0657b20: 股變成花開敷佛身色金色普放光明照十方
T2214_.58.0657b21: 法界住金剛不壞印。次西葉上觀a@m字字轉
T2214_.58.0657b22: 成三股三股轉成無量壽身色眞金色住八葉
T2214_.58.0657b23: 印也。次北葉上觀a@h字字轉成商佉商佉轉
T2214_.58.0657b24: 成天鼓音佛身色眞金色住萬徳莊嚴印。次
T2214_.58.0657b25: 巽葉上觀a@m字字轉成普賢菩薩身色白肉色
T2214_.58.0657b26: 左執蓮華蓮華上有利劍。次坤葉上觀a
T2214_.58.0657b27: 字轉成青蓮華蓮華轉成文殊師利菩薩身色
T2214_.58.0657b28: 黄色*載五髻冠左執青蓮蓮上有三股金剛
T2214_.58.0657b29: 右手持梵挍。次乾葉上觀bu字字轉成白蓮
T2214_.58.0657c01: 華蓮華轉成觀自在菩薩身色白肉色左手
T2214_.58.0657c02: 執開敷蓮華蓮華上有軍持瓶。次艮葉上觀
T2214_.58.0657c03: yu字字轉成迅疾瓶也迅疾轉成慈氏菩薩身
T2214_.58.0657c04: 色白肉色左執蓮華上有軍持瓶已上八葉
九尊位也
T2214_.58.0657c05: 次第一院
T2214_.58.0657c06: 正東觀一切遍知院所謂白蓮華上有a@m字字
T2214_.58.0657c07: 轉成三角智印白光焔普圍繞一切眷屬聖衆
T2214_.58.0657c08: 左右圍遶。次蓮華臺正北方有sa字字轉成
T2214_.58.0657c09: 開敷蓮華蓮華轉成正觀自在菩薩白肉色左
T2214_.58.0657c10: 執蓮華右作開蓮花勢如意不空等無量眷
T2214_.58.0657c11: 屬聖衆左右圍繞渇仰。次蓮華臺正南方有
T2214_.58.0657c12: va字字轉成五股五股轉成金剛手菩薩淺黄
T2214_.58.0657c13: 色右持五股金剛左執金剛鈴無量眷屬圍繞。
T2214_.58.0657c14: 次蓮華臺正西方有j@ja字字轉成梵篋梵篋轉
T2214_.58.0657c15: 成般若菩薩天女形白肉色*也具足六臂四
T2214_.58.0657c16: 名王等無量眷屬圍繞已上第
一院
次第二院
T2214_.58.0657c17: 正東方有bha@h字字轉成鉢鉢轉成釋迦牟尼
T2214_.58.0657c18: 如來黄金色住智吉祥印無量無邊菩薩二乘
T2214_.58.0657c19: 人天大會前後左右圍繞偈仰正第三
院也
次東方
T2214_.58.0657c20: ma@m字字變成利劍劍變成文殊師利菩薩黄
T2214_.58.0657c21: 金色左執青蓮華上三股金剛*也左作與願
T2214_.58.0657c22: 眷屬
圍繞
次第二院正南方有a字字變成樹枝
T2214_.58.0657c23: 樹枝轉成除蓋障菩薩淺黄色持楊柳眷屬
圍繞
T2214_.58.0657c24: 第二院正北方有ha字字變成幢幢變成地藏
T2214_.58.0657c25: 菩薩白肉色左執蓮華上有幢幡右持寶珠
T2214_.58.0657c26: 眷屬
圍繞
次第二院正西方有@i字字轉成寶劍劍
T2214_.58.0657c27: 變成虚空藏菩薩白肉色左與願印右執寶劍
T2214_.58.0657c28: 眷屬
圍繞
次第三院四方十二大天無量無邊普
T2214_.58.0657c29: 門隨類身圍繞偈仰。如此上首諸尊各與法
T2214_.58.0658a01: 界塵數眷屬倶互相攝入彼此攝持帝網重重
T2214_.58.0658a02: 不可思議他。但觀者自可證知非筆墨所及。
T2214_.58.0658a03: 此八葉中胎藏大日如來心月輪法界圓
T2214_.58.0658a04: 明中有五大月輪中央大月輪中有hr@i@h字成八
T2214_.58.0658a05: 葉大蓮華上有va@m字字轉成五輪法界塔婆塔
T2214_.58.0658a06: 婆轉成大日如來身色閻浮檀金色一身四面
T2214_.58.0658a07: 也載五智寶冠住大智拳印遍身放無量無
T2214_.58.0658a08: 邊五色光明普照十方法界常於三世不壞化
T2214_.58.0658a09: 身利益有情無時暫息。次大日同一月輪内
T2214_.58.0658a10: 前右後左各有o@m字四字轉成四梵篋梵篋轉
T2214_.58.0658a11: 成金寶法業四波羅蜜菩薩如次各住阿閦寶
T2214_.58.0658a12: 生彌陀不空四佛印。次東方月輪中有h@u@m
T2214_.58.0658a13: 字變成五股五股變成阿閦佛黄金色住
T2214_.58.0658a14: 地印。次阿閦同一月輪内前右左後有h@u@mtr@a@h
T2214_.58.0658a15: hr@i@ha@h變如次成五股鉤蓮華箜篗如次成
T2214_.58.0658a16: 薩王愛喜四菩薩各住羯磨印。次南方月輪
T2214_.58.0658a17: 中有h@u@m字字變成寶珠寶珠變成寶生佛金色
T2214_.58.0658a18: 住施願印。寶生同一月輪内有ja@hh@u@mba@mho@h
T2214_.58.0658a19: 字如次成寶瓶日輪幢幡如次成寶光幢咲四
T2214_.58.0658a20: 菩薩各住羯磨印。次西方月輪中有h@u@m字字
T2214_.58.0658a21: 變成蓮華蓮華變成阿彌陀佛眞金色住妙
T2214_.58.0658a22: 觀察智印。阿彌陀同一月輪内前右左後有
T2214_.58.0658a23: a@aa@ma@h四字轉如次成寶鏡梵篋輪唄如次
T2214_.58.0658a24: 變成法利因語四菩薩各住羯磨印。次北方
T2214_.58.0658a25: 月輪中有h@u@m字字變成羯磨羯磨變成不空成
T2214_.58.0658a26: 就佛金色住羯磨印。不空成就同一月輪内
T2214_.58.0658a27: 前右左後有i@iu@u四字如次轉成縁寶
T2214_.58.0658a28: 傘蓋摩竭滿月轉如次葉護牙拳四菩薩各
T2214_.58.0658a29: 住羯磨印。次内四隅有四h@a@h字成嬉鬘歌舞
T2214_.58.0658b01: 四菩薩住各本標示印。次外四隅有四h@u@m
T2214_.58.0658b02: 成香花燈塗四菩薩各住本標示印。次外四
T2214_.58.0658b03: 方有四重hh@u@m字成鉤索鎖鈴 攝菩薩各住
T2214_.58.0658b04: 標示印。次外金剛部威徳天等各圍繞偈
T2214_.58.0658b05: 仰。如此三十七尊各具足五智三十七尊互
T2214_.58.0658b06: 相攝入彼此攝持無障無礙遍周法界法界塵
T2214_.58.0658b07: 數非喩如大日如來滿月者八葉及第一第
T2214_.58.0658b08: 二第三院一切諸尊所具三十七尊亦復如
T2214_.58.0658b09: 是。加之如此一一三十七尊各具足如次之
T2214_.58.0658b10: 八葉九尊第一第二第三重等四重法界曼荼
T2214_.58.0658b11: 羅諸尊聖衆。一一色身遍滿法界無所不至
T2214_.58.0658b12: 彼不障此此不礙彼無障無礙遍滿盡虚空
T2214_.58.0658b13: 法界猶如油麻。是即阿闍梨自心法界中色
T2214_.58.0658b14: 心實相兩部曼荼羅無邊萬徳也。如阿闍梨
T2214_.58.0658b15: 應度弟子及一切衆生自心法界兩部萬
T2214_.58.0658b16: 徳亦如是。如阿闍梨及弟子者十方三世一
T2214_.58.0658b17: 切諸佛菩薩等自心法界兩部萬徳亦復如
T2214_.58.0658b18: 是。師弟及諸佛所具萬徳平等平等無二無
T2214_.58.0658b19: 別也。故云然後觀作寶蓮華臺寶王宮殿乃
T2214_.58.0658b20: 至以此方便觀毘盧舍那身令與我身無二無
T2214_.58.0658b21: 別也
T2214_.58.0658b22: 問然者何故如此可得意耶。答今疏文略義
T2214_.58.0658b23: 廣所謂寶蓮華臺者於妙高山頂所觀之法界
T2214_.58.0658b24: 遍滿大花王也此則花藏世界也。次寶
T2214_.58.0658b25: 宮殿者其上五峯八柱法界宮殿也。於中敷
T2214_.58.0658b26: 坐者金剛即寶光蓮華即羯磨如如同一體即
T2214_.58.0658b27: 之身五佛之意也。坐上置白蓮華臺者彼月
T2214_.58.0658b28: 輪中未敷蓮也。以阿字門者彼未敷蓮中
T2214_.58.0658b29: a字也。成就悉地品云念彼蓮華處八葉鬚
T2214_.58.0658c01: 蘂敷花臺阿字門等云云又入位品云從阿而
T2214_.58.0658c02: 出又從阿而入也。此兩頭上下指兩a字明
T2214_.58.0658c03: 一切法出入即同法界之體云云又論云於内
T2214_.58.0658c04: 心中觀日月輪云云凡人汗栗駄心等者指未
T2214_.58.0658c05: 敷蓮華當體而紬釋也。即成毘盧舍那身者
T2214_.58.0658c06: 轉此寶珠成大日之義也
T2214_.58.0658c07: 問何故此胎藏界曼荼羅出生金剛界曼荼羅
T2214_.58.0658c08: 聖衆金剛界曼荼羅亦出胎藏界四重曼荼羅
T2214_.58.0658c09: 聖衆耶。答今宗意者心即色色即心胎即金
T2214_.58.0658c10: 金即胎也。故胎金不相離故祕記理處必有
T2214_.58.0658c11: 智智處必有理云云通達如此深旨名爲兩部
T2214_.58.0658c12: 都法大阿闍梨也。問疏云又凡欲擇治地時
T2214_.58.0658c13: 當自觀心蓮華上如意寶珠乃至可以意得耳
T2214_.58.0658c14: 云云然者有何等深意耶。答擇治地之時深
T2214_.58.0658c15: 密瑜伽之觀也成就悉地品云摩訶薩意處説
T2214_.58.0658c16: 名曼荼羅等偈之意也如上記
T2214_.58.0658c17: 二問疏彼安寢時乃至又云此如意珠只是阿
T2214_.58.0658c18: 字門耳云云然此中有何等深意耶。答是深密
T2214_.58.0658c19: 瑜伽也所謂如意寶珠觀行也。ma字門者是
T2214_.58.0658c20: va@m字相通其義如妙印鈔是如意寶珠加持
T2214_.58.0658c21: 明也a字亦是加持明也。祕記云我心觀a
T2214_.58.0658c22: a字變成如意寶珠寶珠遍滿法界口a
T2214_.58.0658c23: 字隨疲即寢印用率都婆印云云所謂彼加持
T2214_.58.0658c24: 印也
T2214_.58.0658c25: 三勸發行人所
T2214_.58.0658c26: 問疏五云次一偈讃歎行人發菩提心功徳即
T2214_.58.0658c27: 以一切如來必定法印爲授大菩提記云云
T2214_.58.0658c28: 者何等印耶。答必定法印者虚心合掌印也
T2214_.58.0658c29: 故疏釋自然智大龍云自然智是如來自覺自
T2214_.58.0659a01: 證之智云云又釋大龍云摩訶那伽是如來別
T2214_.58.0659a02: 號也以況不可思議無方大用云云私謂所言
T2214_.58.0659a03: 如來者指本地法身是則此印當體也又釋世
T2214_.58.0659a04: 間敬如塔云制底翻爲福聚汝今發菩提心
T2214_.58.0659a05: 能攝受一切如來無邊福聚是故世間應
T2214_.58.0659a06: 當敬如塔想也云云此印名塔印可思之。又
T2214_.58.0659a07: 云次有一掲半顯示淨菩提心如實相印云云
T2214_.58.0659a08: 是又顯示此虚心合掌印也即是開佛智見
T2214_.58.0659a09: 便得清淨者指無點阿字即明也。有無悉超
T2214_.58.0659a10: 越等者明a字實義也非有非無一切心量所
T2214_.58.0659a11: 不行處故名無垢心虚空虚空金剛智印菩提
T2214_.58.0659a12: 是則心虚空菩提三種無二印明也故云爾
T2214_.58.0659a13:
T2214_.58.0659a14: 四。三世無障礙戒所
T2214_.58.0659a15: 問疏五云今此淨戒正以住無戲論執金剛
T2214_.58.0659a16: 智印爲體云云然者何等印耶。答蓮華合掌
T2214_.58.0659a17: 印也。問何故如此可得意耶。答此印是十
T2214_.58.0659a18: 波羅蜜滿足十地究竟印也。故祕記云先作
T2214_.58.0659a19: 蓮華合掌乃至左定右惠十指即十波羅蜜或
T2214_.58.0659a20: 十法界或十眞如縮收一開則有無量名云云
T2214_.58.0659a21: 故知此印是十波羅蜜滿足印也。問若然者
T2214_.58.0659a22: 以十波羅蜜滿足何故與住無戲論執金剛智
T2214_.58.0659a23: 相應耶。答十九執金剛中初六句爲如來
T2214_.58.0659a24: 自證功徳從第七至于第十六住無戲論執金
T2214_.58.0659a25: 剛爲十地滿足後三金剛顯如來三部妙體故
T2214_.58.0659a26: 第十六住無戲論執金剛是第十之智波羅蜜
T2214_.58.0659a27: 也。故疏一釋住無戲論執金剛云所謂住大
T2214_.58.0659a28: 空惠也謂觀縁起實相無生無滅不斷不常亦
T2214_.58.0659a29: 非去來一異是處諸戲論息法如涅槃持如
T2214_.58.0659b01: 是智印故得以爲名云云是則指三平等大空
T2214_.58.0659b02: 智以三平等故十地滿足一切戲論息是正今
T2214_.58.0659b03: 宗三世無障礙戒體也。問何以此印爲三世
T2214_.58.0659b04: 無障礙智戒之體耶。答疏云此戒梵云三縛羅
T2214_.58.0659b05: 共縁共成此戒之義也所謂惠方便
T2214_.58.0659b06: 等之所集成兩手
合掌
若尸羅者即是清淨義*也
T2214_.58.0659b07: 蓮花又三縛羅是平等義*也佛言以身口意
T2214_.58.0659b08: 合爲一者即是住三平等法門所以得名三
T2214_.58.0659b09: 世無障礙戒也。又云行者觀身口意業自無
T2214_.58.0659b10: 別體統未歸本唯是一心*也而此心實相當
T2214_.58.0659b11: 是平等法界*也是故住此戒時種種身口意
T2214_.58.0659b12: 業皆同一相也無量見網皆悉淨除是得名住
T2214_.58.0659b13: 無戲論金剛印也。私云唯是一心者此印也皆
T2214_.58.0659b14: 同一相者a字也委細旨如持明禁戒品也」
T2214_.58.0659b15: 五如來祕傳之法所
T2214_.58.0659b16: 問疏五云内心妙白蓮此是衆生本心妙法
T2214_.58.0659b17: 芬陀利花祕密標熾也此是如來祕傳之法
T2214_.58.0659b18: 云云然者有何等祕傳耶。答未敷蓮華印
T2214_.58.0659b19: 也是則一切衆生本覺常住心蓮華臺也論所
T2214_.58.0659b20: 言凡心如合蓮即是也衆生不知故自祕故
T2214_.58.0659b21: 云祕密標*熾也諸佛甚深祕密之法故妄不
T2214_.58.0659b22: 授人故云如來祕傳之法也。問明云何。答經
T2214_.58.0659b23: 云内心疏云本心是則a字也所謂別祕未
T2214_.58.0659b24: 敷之内字故云内心如悉地成就品云説名
T2214_.58.0659b25: 内心處乃至花臺阿字門也彼品説相與當所
T2214_.58.0659b26: 經疏文一一次第能能可校合也
T2214_.58.0659b27: 六得大勢至所
T2214_.58.0659b28: 問疏五云更生未敷蓮華云云然者其義如何。
T2214_.58.0659b29: 答未敷蓮華印以之加持一切衆生本覺故
T2214_.58.0659c01: 云復持如是種子普散一切衆生心水中也
T2214_.58.0659c02: 依此印加持故開發本覺菩提心故更生
T2214_.58.0659c03: 未敷蓮華也
T2214_.58.0659c04: 七釋迦牟尼佛所
T2214_.58.0659c05: 問疏五云此白蓮華即是中胎淨法界體也
T2214_.58.0659c06: 云云然者其意如何。答菩薩之身爲師子座之
T2214_.58.0659c07: 意也即是未敷蓮華印也
T2214_.58.0659c08: 八阿闍梨口傳所准前加
持印明
T2214_.58.0659c09: 問疏五云阿闍梨言凡行者不住瑜伽乃至
T2214_.58.0659c10: 皆如下品中説云云然者所言瑜伽者指何
T2214_.58.0659c11: 等瑜伽耶。答如前白檀曼荼羅之時所入瑜
T2214_.58.0659c12: 伽更無異路也。皆如下品中説者指悉地出
T2214_.58.0659c13: 現品悉地成就品入祕密曼荼羅品等所説也
T2214_.58.0659c14: 前委細書之能能可思之
T2214_.58.0659c15: 九菩提實義所
T2214_.58.0659c16: 問何故用此印耶。答此印是我性心蓮也今
T2214_.58.0659c17: 偈初我之一字是也故疏四云彼寢時當思
T2214_.58.0659c18: 惟心蓮華臺中摩字門一切諸法我不可得
T2214_.58.0659c19: 故。印是無障礙菩提心也亦是如是寶珠
T2214_.58.0659c20: 云云故知我覺者今此無相法身之大我之自
T2214_.58.0659c21: 稱也。大師口傳ma字吾我義也亦増益義也
T2214_.58.0659c22: 故經云普賢菩薩一切我云云能能可思之。問
T2214_.58.0659c23: 此眞言何與今二頌而相應耶。答覺者識大
T2214_.58.0659c24: h@u@m也本不生者地大a@m字出過語言道者水
T2214_.58.0659c25: va@m也諸過得解脱者火大ra@m也遠離於因縁
T2214_.58.0659c26: 者風大ha@mma@m自在無礙義所謂六大無礙自
T2214_.58.0659c27: 在之徳也如實相智生者顯示識大義即h@u@m
T2214_.58.0659c28: 也。故疏云如實相智生者心之實相即是毘盧
T2214_.58.0659c29: 舍那遍一切處也佛座道場如法相解時種種
T2214_.58.0660a01: 不如實見悉滅無餘是故薩婆若惠與虚空等
T2214_.58.0660a02: 也但青表紙用無所不至印是即以此句爲
T2214_.58.0660a03: 印説所故云即是毘盧舍那遍一切乃至
T2214_.58.0660a04: 虚空等也云云hr@i@h字者六大清淨之理塔婆下
T2214_.58.0660a05: 蓮華也a@h字者六大本不生有色光明智之種
T2214_.58.0660a06: 子也即塔下月輪也已上甚深之中甚深祕密
T2214_.58.0660a07: 之中祕密也委如疏一現覺諸法之口決也」
T2214_.58.0660a08: 十生佛無二所
T2214_.58.0660a09: 問疏六云六趣衆生與毘盧舍那本無二體
T2214_.58.0660a10: 云云然者有何等深旨耶。答本無二體者本地
T2214_.58.0660a11: 法身也所謂未敷蓮華印a字明是也故祕記
T2214_.58.0660a12: 云所以先作蓮華合掌乃至或十法界或十眞
T2214_.58.0660a13: 如縮收一開則有無量名云云故云六趣衆生
T2214_.58.0660a14: 乃至如其所説而可表示也
T2214_.58.0660a15: 十一執金剛得益所
T2214_.58.0660a16: 問具徳謂具足一切如來祕密莊嚴之徳乃至
T2214_.58.0660a17: 菩提印光云云然者何等印耶。答虚合印也故
T2214_.58.0660a18: 云具足一切如祕密也能能可思之
T2214_.58.0660a19: 十二領解權實二智所
T2214_.58.0660a20: 問疏六云不思議智謂領解前偈中覺本不生
T2214_.58.0660a21: 乃至二種具不可思議故云希有也然者有
T2214_.58.0660a22: 何等深義耶。答覺本不生者。ma@ma@mva@mra@mha@mkha@m
T2214_.58.0660a23: h@u@m也。加持神力者hr@i@ha@h也智謂心蓮華臺者
T2214_.58.0660a24: 虚心合掌印也
T2214_.58.0660a25: 十三知法人功徳所
T2214_.58.0660a26: 門疏六云明信解佛菩提印得無量福聚云云
T2214_.58.0660a27: 然者何等印耶。答虚心合掌印也法教者知
T2214_.58.0660a28: 此印法體名爲法知此印印相名字爲教是
T2214_.58.0660a29: 則依教得法得法弘教所權實二智法爾具
T2214_.58.0660b01: 足是故云猶如敬制底也此中祕密謂心爲
T2214_.58.0660b02: 佛塔者今印之名也故云若衆生解此心菩
T2214_.58.0660b03: 提印者印同毘盧舍那也能能可思之
T2214_.58.0660b04: 十四眞言如實相所
T2214_.58.0660b05: 問疏七云性相常住也是故名必定印云云
T2214_.58.0660b06: 然者何等印耶。答虚心合掌印也。問明云何。
T2214_.58.0660b07: 答經云復次祕密主此眞言相非一切諸佛
T2214_.58.0660b08: 所作云云所言此眞言相者即a字也
T2214_.58.0660b09: 十五以要言之所
T2214_.58.0660b10: 問經第二云祕密主以要言之諸如來一切智
T2214_.58.0660b11: 智一切如來自福力自願力一切法界加持
T2214_.58.0660b12: 云云然者今於要句有何等深意耶。答此
T2214_.58.0660b13: 經通序所説四箇祕印功徳也。以要説之故
T2214_.58.0660b14: 云以要言之也。問以何得知耶。答疏第七云
T2214_.58.0660b15: 復次如來以種種法門不可遍擧故復擧要
T2214_.58.0660b16: 言之。初云一切智智者即是總擧十方三世如
T2214_.58.0660b17: 來一切金剛智印者是則通序所言廣大金剛
T2214_.58.0660b18: 法界宮即所謂五&T037992;印也又釋經之一切如
T2214_.58.0660b19: 來自福智力云又一切如來本行菩薩道時所
T2214_.58.0660b20: 集無邊福者是則通序所言如來信解遊戲神
T2214_.58.0660b21: 變生大樓閣寶王印也。所謂無所不至印也。
T2214_.58.0660b22: 又釋自願力發生無盡大願至薩婆若中究
T2214_.58.0660b23: 竟圓滿是故皆得智名言者通序所説菩薩之
T2214_.58.0660b24: 身爲師子座印是也所謂外縛印也。又釋一切
T2214_.58.0660b25: 法界加持力云以如是福願智力及一切法界
T2214_.58.0660b26: 本性加持力者通序所言薄伽梵印也所謂未
T2214_.58.0660b27: 敷蓮華印也。問若然者本地法身印最擧之
T2214_.58.0660b28: 耶。答如來自證極果既圓滿故遍加持一
T2214_.58.0660b29: 切衆生本地法身説眞言教法故三種印
T2214_.58.0660c01: 説所加本地法身印也。是故結云以如是福
T2214_.58.0660c02: 無所不
至印也
縛印智力通五古不至
縛三種印也
及一切法界本
T2214_.58.0660c03: 性加持力虚合掌
印也
已上巨細如初品記之。最
T2214_.58.0660c04: 極祕傳云一切金剛智印者虚心合掌印也。自
T2214_.58.0660c05: 福智力者左手也。自願智力者右手也。一切
T2214_.58.0660c06: 法界者兩手合掌即十法界也。故同卷釋具
T2214_.58.0660c07: 足衆勝願云是如來十世界微塵數内證功徳
T2214_.58.0660c08: 也以決定故一一皆成金剛印從此自證身
T2214_.58.0660c09: 復起加持身云云既云内證功徳以決定故
T2214_.58.0660c10: 知上所言必定印也。是則統無量印收此一
T2214_.58.0660c11: 印故云以要言之悉記可思之
T2214_.58.0660c12: 十六不共二乘異生所
T2214_.58.0660c13: 問疏七云不共一切聲聞乃至即此宗瑜伽之
T2214_.58.0660c14: 意耳云云然者此中有何等深意耶。答説未
T2214_.58.0660c15: 敷蓮華印功徳也。法王祕密寶者彼別祕可
T2214_.58.0660c16: 思之。印此宗瑜伽之意者如成就悉地品及
T2214_.58.0660c17: 入祕密曼荼羅位品等委如初品中記之
T2214_.58.0660c18: 十七以心供養所
T2214_.58.0660c19: 問疏八云以眞言祕印持之云云然者何等印
T2214_.58.0660c20: 言耶。答未敷印a字明也。如供養次第中廣
T2214_.58.0660c21: 説者三輪器世間乃至轉寶珠成大日如來等
T2214_.58.0660c22: 是也如上記之。或觀大寶樹王等如入祕密
T2214_.58.0660c23: 曼荼羅位品觀想門標寶幢寶池寶花寶樹
T2214_.58.0660c24: 王遍滿法界等也
T2214_.58.0660c25: 十八加持教授支分所
T2214_.58.0660c26: 問疏第八云住於瑜伽先用乃至即是諸尊即
T2214_.58.0660c27: 在身中云云然者此中深意如何。答如増益守
T2214_.58.0660c28: 護清淨行品所説九方便三種三昧耶金剛甲
T2214_.58.0660c29: 胃無堪忍大護等持誦已然後ra@m字觀及三
T2214_.58.0661a01: 輪器世間金龜妙高山八葉月輪五峯樓閣金
T2214_.58.0661a02: 剛印寶光蓮華即羯磨如如同一體即之身五
T2214_.58.0661a03: 佛八葉二a光輝普周遍圓滿摩尼形即成大
T2214_.58.0661a04: 日八葉一二三重一一諸尊・各具心王心數互
T2214_.58.0661a05: 爲主伴遍入法界猶如胡麻油。此八葉九尊
T2214_.58.0661a06: 乃至吒吉尼等四重法界不可説不可説法界
T2214_.58.0661a07: 塵數一一諸尊聖衆各各心月輪中觀想五智
T2214_.58.0661a08: 三十七尊一一三十七尊・各具五智微細智
T2214_.58.0661a09: 心王心數主伴具足彼此攝持互融無礙譬如
T2214_.58.0661a10: 帝網如此不可説不可説不可説展轉一一
T2214_.58.0661a11: 三十七尊各復具足如上之八葉九尊乃至
T2214_.58.0661a12: 重法界諸尊如是如法觀想現前已發平等本
T2214_.58.0661a13: 誓行三力普供養等故云如是作已然後向曼
T2214_.58.0661a14: 荼羅位隨其所應而坐住於瑜伽乃至阿闍梨
T2214_.58.0661a15: 言若行者未住瑜伽云何能造如是壇法乃至
T2214_.58.0661a16: 初建立時已觀在身中然後圖畫也。委如白
T2214_.58.0661a17: 檀曼荼羅所記之
T2214_.58.0661a18: 十九普門持誦所名自身
加持
T2214_.58.0661a19: 問疏八云然後住瑜伽座以五輪字持身乃至
T2214_.58.0661a20: 具如供養次第中説云云然者此中有何等深
T2214_.58.0661a21: 祕耶。答作五輪法界圓明觀已而想自身即
T2214_.58.0661a22: 五峯八柱樓閣也於其中心觀想別祕然轉成
T2214_.58.0661a23: 大日及八葉内大眷屬外部天等院諸尊已
T2214_.58.0661a24: 結虚心合掌印誦a字明加持中胎藏及普
T2214_.58.0661a25: 門隨類身如成就悉地品入祕密曼荼羅
T2214_.58.0661a26: 品及供養儀式品等所説也
T2214_.58.0661a27: 二十引入弟子所
T2214_.58.0661a28: 問疏八云言淨佛者乃至今正明本心常佛故
T2214_.58.0661a29: 以淨字甄之云云然者所言本心常佛者指何
T2214_.58.0661b01: 等佛耶。答本心者a字也。常佛者自性清淨
T2214_.58.0661b02: 本地法身也。所謂虚心合掌印也。問以何得
T2214_.58.0661b03: 知耶。答疏釋經之生於淨佛家文云言淨佛
T2214_.58.0661b04: 者聲聞法中阿羅漢名爲佛諸餘大乘未了義
T2214_.58.0661b05: 經亦有成佛義然不得名爲遍淨云云言於
T2214_.58.0661b06: 顯教中雖説成佛義分淨而非遍滿淨是即未
T2214_.58.0661b07: 識知此印之本地常住之淨佛故也。是故百
T2214_.58.0661b08: 字位成品云微密最希有諸佛之祕密外道不
T2214_.58.0661b09: 能知云云同疏十九釋此法乃是一切如來祕
T2214_.58.0661b10: 密中之祕密於諸祕藏最在其上共所守
T2214_.58.0661b11: 護不妄與人也。第一希有難得之法也云云
T2214_.58.0661b12: 所言微密最希有諸佛之祕密者即此印此
T2214_.58.0661b13: 明事也住此印明深密妙行名爲如來内證
T2214_.58.0661b14: 之眞言行故成就悉地品云知心性如是得
T2214_.58.0661b15: 住眞言行如是眞實心古佛所宣説云云
T2214_.58.0661b16: 提心論云凡人心如合蓮華佛心如滿月此
T2214_.58.0661b17: 觀若成乃至證本尊身今所言本
心常佛是
滿足普賢一
T2214_.58.0661b18: 切行願故。大毘盧舍那經云如是眞實心故
T2214_.58.0661b19: 佛所宣説云云故知聲聞法中乃至然不得名爲
T2214_.58.0661b20: 遍淨者擧佛法内之外道不知今正明本心
T2214_.58.0661b21: 常佛者出今宗最祕密也委如諸佛大祕密
T2214_.58.0661b22: 所記之。問時阿闍梨觀弟子身作五輪以
T2214_.58.0661b23: 五字持之云云然者此中有何等深祕耶。答
T2214_.58.0661b24: 如上自身加持於應度弟子身作普門持誦
T2214_.58.0661b25: 結誦三種三昧耶加持弟子身上中下分也」
T2214_.58.0661b26: 二十一灌頂加持所
T2214_.58.0661b27: 問疏八云復更如法加持至弟子先用羅字
T2214_.58.0661b28: 爲火焚燒其身乃至若更深釋即是普門法
T2214_.58.0661b29: 界身也云云然者此中有何等深祕耶。答如
T2214_.58.0661c01: 入祕密曼荼羅法品所説以字燒字因字更生
T2214_.58.0661c02: 故云先用羅字乃至持其五輪也次如入祕密
T2214_.58.0661c03: 曼荼羅位品及成就悉地品所説祕密瑜伽。
T2214_.58.0661c04: 故云次觀暗字乃至若更深祕釋即是普門法
T2214_.58.0661c05: 界身也委至下可記之。問所言普門法界身
T2214_.58.0661c06: 如何答未敷印a字明是也
T2214_.58.0661c07: 二十二明鏡偈所
T2214_.58.0661c08: 問經二云諸法無形像乃至汝從佛心生云云
T2214_.58.0661c09: 者此中深祕云何。答諸法無形像者a@m字也。
T2214_.58.0661c10: 澄無垢濁者va@m字也。無執離言説者ra@m
T2214_.58.0661c11: 也。但從因業生者ha@m字也。kha@m字遍四大自性無
T2214_.58.0661c12: 染行者蓮華合掌印也。疏八釋云當知即像
T2214_.58.0661c13: 是鏡即鏡是像若能如是解時即見諸法實
T2214_.58.0661c14: 私云六大法
界即是明也
知心自性本無染行也私云
印也
以此
T2214_.58.0661c15: 如鏡之心私云本有之智
別祕一a字也
鑒如心之鏡私云本有鏡
別祕一a
T2214_.58.0661c16:
説心自見心心自知心智與境無二無別也
T2214_.58.0661c17: 云云疏一云心自證心心自覺心。論云於内
T2214_.58.0661c18: 心中觀日月輪。又百字位成品云八葉從意
T2214_.58.0661c19: 生蓮花極嚴麗圓滿月輪中無垢猶淨鏡云云
T2214_.58.0661c20: 疏十九云此花臺圓明如月清淨無垢同於
T2214_.58.0661c21: 圓鏡云云成就悉地品云念彼蓮華處八葉鬚
T2214_.58.0661c22: 蘂敷深居圓鏡中應現諸方所云云問以能自
T2214_.58.0661c23: 生心佛家者如何答指今印當體也自心自
T2214_.58.0661c24: 覺故云自生・此宗祕密謂心爲佛塔之故云
T2214_.58.0661c25: 心佛家也
T2214_.58.0661c26: 本云永正十四丁丑二月十六日於土州山田
T2214_.58.0661c27:   吉祥寺書之      vajra光範
T2214_.58.0661c28:   天文九庚子二月二十日 大法師宥怡
T2214_.58.0661c29:   永祿九丙寅十一月十七日於成相寺書之
T2214_.58.0662a01:              快遍
T2214_.58.0662a02:   寛文二壬寅八月二十五日於淡州掃守法
T2214_.58.0662a03:   光寺書之宥算
T2214_.58.0662a04:   時元祿四辛未年七月上旬日書寫之了
T2214_.58.0662a05:           大苾芻獨寶
T2214_.58.0662a06:
T2214_.58.0662a07:
T2214_.58.0662a08:
T2214_.58.0662a09: 大日經疏妙印抄口傳六
T2214_.58.0662a10:   yo
T2214_.58.0662a11: 一法輪偈事
T2214_.58.0662a12: 二三昧耶説偈事
T2214_.58.0662a13: 三所要眞言事
T2214_.58.0662a14: 四入佛三昧耶事
T2214_.58.0662a15:   已上具縁品了
T2214_.58.0662a16: 五能治菩提事
T2214_.58.0662a17: 六能治明王事
T2214_.58.0662a18:   已上息障*品了
T2214_.58.0662a19: 七普賢菩薩事
T2214_.58.0662a20: 八總説諸眞言之心事
T2214_.58.0662a21:   已上普通眞言品了
T2214_.58.0662a22: 九圓明中本尊觀事
T2214_.58.0662a23:   已上世間成就品了
T2214_.58.0662a24: 十正説圓滿法句事
T2214_.58.0662a25: 十一出世成就正行事
T2214_.58.0662a26: 十二灌頂印明事
T2214_.58.0662a27: 十三七重不二事
T2214_.58.0662a28:   已上悉地出現品了
T2214_.58.0662a29: 一法輪偈所       沙門宥範記
T2214_.58.0662b01: 問疏九云猶如字輪旋轉相成乃至轉法輪義
T2214_.58.0662b02: 云云然者此中深祕如何。答如字輪者a字也。
T2214_.58.0662b03: 印輪者虚心合掌印也。身輪者巧色摩尼身
T2214_.58.0662b04: 也。故疏云從巧色摩尼身出色摩尼悟示
T2214_.58.0662b05: 巧色摩尼心是即彼珠玉三密無妨之能作
T2214_.58.0662b06: 也可思之
T2214_.58.0662b07: 二三昧耶説偈所
T2214_.58.0662b08: 問前云耳語言告一偈者云云然者如何。答
T2214_.58.0662b09: 相承云今所言一偈者此中四重禁也。所謂
T2214_.58.0662b10: 常不應捨法捨離菩提心慳悋一切法不利
T2214_.58.0662b11: 衆生行云云巨細妙印鈔三十九問答決疑可
T2214_.58.0662b12: 見之但彼更問者猶隱祕此一偈之意也。問
T2214_.58.0662b13: 此一偈是何等佛戒也可云耶。答今四重者
T2214_.58.0662b14: 是即四佛戒也所謂第一不捨正法戒西方阿
T2214_.58.0662b15: 彌陀佛妙觀察智三摩地也是即持大日如來
T2214_.58.0662b16: 三世常恒四重法界大小權實一切正法之惠
T2214_.58.0662b17: 命故云無量壽佛能觀察大小權實一切正
T2214_.58.0662b18: 法而不到不&T048396;故云妙觀察智又正法明
T2214_.58.0662b19: 如來可思之故云爲一切如來正教皆當攝受
T2214_.58.0662b20: 修行受持讀誦如大海呑納百川無厭足心
T2214_.58.0662b21: 也。第二不捨離菩提心戒東方寶幢佛大圓
T2214_.58.0662b22: 鏡智三摩地也故云此菩提於萬行猶如大
T2214_.58.0662b23: 幢旗也。第三不慳悋法戒南方花開佛
T2214_.58.0662b24: 平等性智三摩地也是即開平等法界無盡寶
T2214_.58.0662b25: 藏而普惠施無盡法界大小權實衆機故云不
T2214_.58.0662b26: 肯觀機惠施亦犯波羅夷罪也。第四不利衆生
T2214_.58.0662b27: 行戒北方天鼓音佛成所作智三摩地也故云
T2214_.58.0662b28: 此是四攝相違法其義自可見。問若然者今
T2214_.58.0662b29: 何故不列東南西北而説西東南北耶。答法
T2214_.58.0662c01: 位從本無定量隨義門旋轉無盡也所謂不捨
T2214_.58.0662c02: 自性清淨心蓮華臺之萬法第一戒也故云今
T2214_.58.0662c03: 此祕密大乘彼印
彼明
畢竟無有捨義故爲西方
T2214_.58.0662c04: 也。此心蓮華臺祕密大乘之正法如實智見
T2214_.58.0662c05: 爲東方也是故金峯經西方説a@aa@ma@h是自
性心
T2214_.58.0662c06: 蓮臺上
之正
東方置h@u@mtr@a@hhr@i@ha@h是即正見正
知菩提心也
此正見眞
T2214_.58.0662c07: 實上發平等大誓爲一切衆生不慳悋一法是
T2214_.58.0662c08: 南方也。依此平等大誓三世常恒住四攝利他
T2214_.58.0662c09: 之應用是北方也以如此等義門故列西東南
T2214_.58.0662c10: 北也。問若然者今此耳語一偈與三昧耶戒印
T2214_.58.0662c11: 言云何相應耶。答先校印者左手西方本有
T2214_.58.0662c12: 花臺之萬法也右手東方如實知自心菩提心
T2214_.58.0662c13: 也二手外縛南方十波羅蜜滿足位也二中立
T2214_.58.0662c14: 合北方境智雙照定惠力莊嚴以此度衆生意
T2214_.58.0662c15: 也。次校眞言者三昧耶是教戒偈中最初三
T2214_.58.0662c16: 昧耶戒也薩怛縛是四重中末句也。然各
T2214_.58.0662c17: 具四義謂三昧耶四義者一平等本有三平
等正法也
二本
T2214_.58.0662c18: 以如實菩提心
爲諸佛之本誓
三除障依三平等行
即除諸障
四驚覺以四
T2214_.58.0662c19: 便故能驚
生死眠
是故疏云以其住三昧耶故亦名善
T2214_.58.0662c20: 住・戒者云云次薩怛縛四義者忍樂修行堅持
T2214_.58.0662c21: 不捨也不捨一切正法故云不捨是即第一戒
T2214_.58.0662c22: 也。堅持如實大菩提心故云堅持即第二戒
T2214_.58.0662c23: 也。開出無盡大悲萬行以惠施一切故云修
T2214_.58.0662c24: 行第三戒也。忍樂四攝利他方便以度衆生
T2214_.58.0662c25: 故云忍樂即第四戒也。故禪要云此祕密不
T2214_.58.0662c26: 令輒聞若聞者先受一陀羅尼曰o@msamaya
T2214_.58.0662c27: stva@m此陀羅尼令誦三遍即令聞戒及餘祕法
T2214_.58.0662c28: 亦能具足一切菩薩清淨律儀諸大功徳
T2214_.58.0662c29: 具説云云故知耳語一偈與此印明同一也
T2214_.58.0663a01: 問最祕意云何。答疏云今此四戒是眞言乘
T2214_.58.0663a02: 命根也a亦是正法命根蓮花合
掌印也
至持明禁
T2214_.58.0663a03: 戒品巨細可記之
T2214_.58.0663a04: 三所要眞言所
T2214_.58.0663a05: 如意珠寂然無心亦無定相乃至以無量門
T2214_.58.0663a06: 殖衆徳本無窮也云云然者此中有何等深意
T2214_.58.0663a07: 耶。答印虚心合掌印也此即如意寶珠印也
T2214_.58.0663a08: 故云*如意珠寂然無心亦無定相而能普應
T2214_.58.0663a09: 一切皆令稱悦其心故名巧色摩尼云云a
T2214_.58.0663a10: 疏云摩尼身次a疏云。巧色摩尼身va@m疏云
T2214_.58.0663a11: 巧色摩尼語h@u@m疏云巧色摩尼心云云加持
T2214_.58.0663a12: 印明也能能可思之
T2214_.58.0663a13: 四入佛三昧耶所
T2214_.58.0663a14: 問經云廣大法界加持云云然者有何等深祕
T2214_.58.0663a15: 耶。答虚心合掌印a字明名廣大法界加持
T2214_.58.0663a16: 也。故疏云毘富羅是廣大義謂深廣無際不
T2214_.58.0663a17: 可測量如是諸法自體名爲毘富羅法界諸佛
T2214_.58.0663a18: 實相彼印眞言實相彼明衆生實相皆是毘富羅
T2214_.58.0663a19: 法界也以此更相加持故名爲法界加持云云
T2214_.58.0663a20: 又釋眞言初a云阿是諸法本不生義即是法
T2214_.58.0663a21: 界體性也云云能能可思之
T2214_.58.0663a22:   已上具縁品畢
T2214_.58.0663a23:    息障品
T2214_.58.0663a24: 五能治菩提所
T2214_.58.0663a25: 問經云憶念菩提心行者離諸過云云然者其
T2214_.58.0663a26: 意云何。答結虚心合掌印住阿字圓明故諸
T2214_.58.0663a27: 障自然清除是故yukki云但觀字因起等同
T2214_.58.0663a28: 於大空堅住金剛性全成金剛體即轉自身分
T2214_.58.0663a29: 便同金剛身如秋八月霧微細清淨光常住此
T2214_.58.0663b01: 等持是名微細定自性所生障無得此方便決
T2214_.58.0663b02: 定同金剛三界無能越云云故疏云此中對治
T2214_.58.0663b03: 即是菩提心也由行者憶念此心即能離一切
T2214_.58.0663b04: 過也云云
T2214_.58.0663b05: 六能治明王所
T2214_.58.0663b06: 問經云常當意思惟不動摩訶薩而結彼密印
T2214_.58.0663b07: 能除諸障礙云云云何。答常當意思惟者如高
T2214_.58.0663b08: 祖大師御口傳更問而結彼密印者無所不至
T2214_.58.0663b09: 印也故下云斷以惠刀印云云問明云何。答a@m
T2214_.58.0663b10: va@mra@mha@mkha@m也。問若然者偈頌中va@mkha@m二字不
T2214_.58.0663b11: 見云何。答水今障故雖不説字體而説所治
T2214_.58.0663b12: 體時未會本云點作地七點治定經云而作
T2214_.58.0663b13: 大空點然疏釋云盡作七小圓點是即va@m字圓
T2214_.58.0663b14: 點兼kha@m字大空而説作大空點也彼十二眞言
T2214_.58.0663b15: 王中佛部水大種子用kh@a@m字亦此意也然而
T2214_.58.0663b16: 作大空點一句兼va@mkha@m二字故成五字也。問
T2214_.58.0663b17: 若然者偈頌中説阿暗何故唯説暗字耶。答
T2214_.58.0663b18: a@m字者自a字在之故出a@m字而兼統aa@m
T2214_.58.0663b19: 二字也。問何故説aa@m二字耶。答疏十五云
T2214_.58.0663b20: 初依佛教發心即a字也後成佛等於佛即是
T2214_.58.0663b21: a@m云云今亦然也安住如實菩提心即a
T2214_.58.0663b22: 也住此大菩提故不爲四魔三障所動轉如
T2214_.58.0663b23: 須彌山而等同於諸佛即是a@m字也。問何故
T2214_.58.0663b24: 用無所不至印耶。答此印印母虚心合掌也
T2214_.58.0663b25: 是則本地法身也次風相柱此本地法身以
T2214_.58.0663b26: 大悲行願故於無相中而現相護行者今離
T2214_.58.0663b27: 諸障所謂右風佛界縁起也左風諸障也此障
T2214_.58.0663b28: 與佛界不二故諸障自不起。故疏云彼當結
T2214_.58.0663b29: 此印者是則前所説不動明王也此是如來法
T2214_.58.0663c01: 身以大願故於無相中而現是相護一切眞言
T2214_.58.0663c02: 行者若行者當憶念能離一切障也所謂不
T2214_.58.0663c03: 動者即是眞淨菩提之心爲表是義故因事立
T2214_.58.0663c04: 名也云云問今此印明是大日如來印言也何
T2214_.58.0663c05: 故爲不動印明耶。答疏云今此不動明王即
T2214_.58.0663c06: 是一切智智大菩提心云云故無相違也可思
T2214_.58.0663c07:
T2214_.58.0663c08:   已上息障品畢
T2214_.58.0663c09:    普通眞言品
T2214_.58.0663c10: 七普賢菩薩所
T2214_.58.0663c11: 問佛境界者此是諸佛自證眞實境界云云
T2214_.58.0663c12: 者有何等深意耶。答諸佛自證眞實境界者
T2214_.58.0663c13: 蓮華合掌印也。問明云何。答a字也是即八
T2214_.58.0663c14: 葉院種子字也。問若然者此印明與普賢名
T2214_.58.0663c15: 言云何相應耶。答左普也右賢也合掌菩薩
T2214_.58.0663c16: a普也空點賢也a@m菩薩也
T2214_.58.0663c17: 八總説諸眞言之心所
T2214_.58.0663c18: 問疏云今總説諸眞言之心乃至同於a字之
T2214_.58.0663c19: 法體云云然者此中深祕云何。答虚心合掌
T2214_.58.0663c20: 印也故云謂一切法門及菩薩等皆從毘盧舍
T2214_.58.0663c21: 那自體自證之心也a字爲明者即次文云爲
T2214_.58.0663c22: 欲饒益衆生以加持力而現是事能實即體不
T2214_.58.0663c23: 生也同於阿字之法體也
T2214_.58.0663c24:    世間成就品
T2214_.58.0663c25: 九圓明中本尊觀所
T2214_.58.0663c26: 問疏云於中諦成相者謂觀圓明本尊及字
T2214_.58.0663c27: 諦了分明無有隱昧名諦了分明也云云答如
T2214_.58.0663c28: 成就悉地品所説更無異疏又云即是如上先
T2214_.58.0663c29: 觀字觀聲觀本尊或云句
更問
然後觀佛佛即本尊
T2214_.58.0664a01: 云云所云更問者別祕事觀佛者本地法身
T2214_.58.0664a02: 如來也所謂巧色摩尼身也故云佛即本尊
T2214_.58.0664a03: 也。問印明如何。答彼寶珠加持印明也如範
T2214_.58.0664a04: 尊可思之
T2214_.58.0664a05:    悉地出現品
T2214_.58.0664a06: 十正説圓滿法句所
T2214_.58.0664a07: 問疏云虚空無垢無自性能授種種諸巧智者
T2214_.58.0664a08: 一切智智心乃至即是巧智之異名也云云
T2214_.58.0664a09: 者此中有何等深意耶。答虚心合掌印a
T2214_.58.0664a10: 明也是即本地法身之當體也
T2214_.58.0664a11: 十一出世成就正行所
T2214_.58.0664a12: 問疏云觀彼菩提心乃至即是眞住菩提也云云
T2214_.58.0664a13: 然者此中深意如何。答如成就悉地品及入
T2214_.58.0664a14: 祕密曼荼羅位品等所説。彼品云摩訶薩意處
T2214_.58.0664a15: 説名曼荼羅乃至知心性如是得住眞言行如
T2214_.58.0664a16: 是眞實心故佛所宣説云云故云謂以心而觀
T2214_.58.0664a17: 自己菩提之心此是出世成就之正行也當知
T2214_.58.0664a18: 未得此深密之旨更非眞言出世成就之正行
T2214_.58.0664a19: 皆心外求道不知内證眞實之正行故名爲外
T2214_.58.0664a20: 道能能可思之。問當品中説何等祕奧耶。
T2214_.58.0664a21: 重重灌頂大事等皆悉於此品中説盡之如見
T2214_.58.0664a22: 心抄更不可記。問然者見心抄云二云印
T2214_.58.0664a23: 仁和金剛五印次無所不至
T2214_.58.0664a24: 塔印大惠刀
也云云
然者經文如何。答五字布字觀中
T2214_.58.0664a25: 地大下云行者於一月結金剛惠印云云又空
T2214_.58.0664a26: 大下云尊勝虚空空兼持惠刀印云云是即五
T2214_.58.0664a27: &T037992;與不至二印也。問諸灌頂印甚多之何故
T2214_.58.0664a28: 但説此二印不説自餘印耶。答巧説此二印
T2214_.58.0664a29: 攝略諸印故祕藏記云率都婆va@m一字所成又
T2214_.58.0664b01: avirah@u@mkha@m五字所成任取一一云云問何意
T2214_.58.0664b02: 然耶。答付五&T037992;有二種謂傳法yukki不同
T2214_.58.0664b03:
T2214_.58.0664b04: 問其差別如何。答傳教時虚心合掌印爲印
T2214_.58.0664b05: 母成五&T037992;印。疏十三云次作金剛印二手
T2214_.58.0664b06: 虚心
金掌
皆屈水指向掌内以二風指捻火指背而
T2214_.58.0664b07: 不相合此即金剛手二空指並而竪也云云
T2214_.58.0664b08: 從凡心如合蓮之位發境智不二如實菩提遍
T2214_.58.0664b09: 照心蓮華臺上之萬徳故屈二水入掌内是
T2214_.58.0664b10: 則自證極滿之位也從此發法界平等行願
T2214_.58.0664b11: 所謂二風立開是也是即寶部羯磨部也二小
T2214_.58.0664b12: 二中二空本有成就三部妙體也所謂五部萬
T2214_.58.0664b13: 徳三世常恒普門利衆生故此印明如法如説
T2214_.58.0664b14: 傳授之位名爲傳教此印明所詮義理如法如
T2214_.58.0664b15: 説證知之位名傳法是彼寶珠加持印即愛
T2214_.58.0664b16: 染王也。kki從外縛而起故云普賢三昧耶屈
T2214_.58.0664b17: 進力如鉤檀惠禪智合是名彼大印云云是即
T2214_.58.0664b18: 從佛心如滿月之位以生佛平等之智見故必
T2214_.58.0664b19: 定師子吼起三部五部之妙用三世常恒施無
T2214_.58.0664b20: 妨應用是故yukki序品説外五&T037992;經末説内五
T2214_.58.0664b21: &T037992;或從因向果從果向因或從果向因從因
T2214_.58.0664b22: 向果・或順逆或逆順無礙自在之義門也故
T2214_.58.0664b23: 以此内五&T037992;印攝彼順第三縛印次無所不至
T2214_.58.0664b24: 印母合掌故此印攝彼逆第三合掌此四箇祕
T2214_.58.0664b25: 印名三種塔印謂理塔不至智塔&T037992;心塔佛心
凡心
T2214_.58.0664b26: 此三種塔印攝盡重重無盡灌頂印可是今巧
T2214_.58.0664b27: 説此二印攝諸祕印也
T2214_.58.0664b28: 十三七重不二所
T2214_.58.0664b29: 問見心抄云三明不二義有七云云然者何等
T2214_.58.0664c01: 爲七耶。答一横不二二竪不二 體同不二
T2214_.58.0664c02: 四名體不二五名字不二六功能不二七當體
T2214_.58.0664c03: 不二也
T2214_.58.0664c04: 問初横不二亦有幾義門耶 答有三種義
T2214_.58.0664c05: 門謂一理a五古不二二智kha@m不至不二三
T2214_.58.0664c06: 上下不二也。問是理印有
T2214_.58.0664c07: 在所二云云然者其意云何。
T2214_.58.0664c08: 答理印有上者不至印理故可有第一是即
T2214_.58.0664c09: 理下故也雖然以上下不二義故此印有第
T2214_.58.0664c10: 五故云理下在所上也。二智印在下者
T2214_.58.0664c11: &T037992;印智故可有第*五是即智上故也雖然以
T2214_.58.0664c12: 下上不二故云智上在所下也。問二明
T2214_.58.0664c13: 不二者然有幾不二耶。答此中有二謂一下
T2214_.58.0664c14: 上不二二上下不二也。問三體同不二
T2214_.58.0664c15: 者如何。答一a字不生印金剛其體同
T2214_.58.0664c16: 也二kha@m字大空印無所不至其體同也。故有
T2214_.58.0664c17: 二門也。問四名體不二有者其意如
T2214_.58.0664c18: 何。答一大慧刀名智也印體理也二五&T037992;
T2214_.58.0664c19: 智也形本有五大即理也故有二門
T2214_.58.0664c20:   已上四種不二總有九箇不二臨文難見故
T2214_.58.0664c21:   致此問答
T2214_.58.0664c22:     五名字不二 六功能不二
T2214_.58.0664c23:     七當體不二
T2214_.58.0664c24:   已上三箇不二臨文易見故不致問答也
T2214_.58.0664c25: 問二明不二者有二初a字其體理也
T2214_.58.0664c26: 然者意云何。答言a字本有性徳之體故
T2214_.58.0664c27: 即理也金剛地輪黄色圓明故即智也是故
T2214_.58.0664c28: 地輪所説a字即成理智不二也kha字智其
T2214_.58.0664c29: 體理者言kha字大空無相之大智故即智也
T2214_.58.0665a01: 其體空無相之理性故即理也是故空輪處説
T2214_.58.0665a02: kha成智理不二也。問次合成不二圓點
T2214_.58.0665a03: 一所和合志天va@m一字於云云其意云
T2214_.58.0665a04: 何。答言a@mva@mra@mha@mkha@m之圓點一所合集成va@m
T2214_.58.0665a05: 一字所以然者無點va字攝無點之avara
T2214_.58.0665a06: hakha上之圓點a@mva@mra@mha@mkha@m是故偈頌中
T2214_.58.0665a07: 無點加點二種明及長行a@aa@ma@hvirah@u@m
T2214_.58.0665a08: kha二種眞言一所合成而成va@m一字也
T2214_.58.0665a09: 問無點加點二種明可然長行二種眞言如何
T2214_.58.0665a10: 兼之耶。答字體va字兼avirah@u@mkha@m之體字
T2214_.58.0665a11: avarahakhaa@aa@ma@haaaa五字
T2214_.58.0665a12: 眞言中第五kha@m是含a@mva@m二字六月念誦中第
T2214_.58.0665a13: 五月a@mva@m二字合成空輪觀故此kha@m一字
T2214_.58.0665a14: a@mva@mkha@m三字又以第四h@u@m字空點兼ra字圓點
T2214_.58.0665a15: 所以然者火必依風而増勢力故以h@u@m字圓點
T2214_.58.0665a16: ra字圓點而成ra@m字仍以h@u@mkha@m空點省上三
T2214_.58.0665a17: 字成・@a@hvi@mrah@u@mkha@m空點是va@m字圓點兼
T2214_.58.0665a18: 含彼長行五字空點也又a@aa@ma@h中第三a@m
T2214_.58.0665a19: 正覺成句也然正覺必依發心修行故兼
T2214_.58.0665a20: 上之a@a成正覺已必證大涅槃故兼下
T2214_.58.0665a21: a@h是故a@m一字兼含三字納a@m一字此a@m
T2214_.58.0665a22: 之圓點即含用va@m字之空點也是故長行偈頌
T2214_.58.0665a23: 四種眞言一所和合成va@m一字非但兼通此長
T2214_.58.0665a24: 行偈頌眞言十方三世一切諸佛菩薩二乘人。
T2214_.58.0665a25: 天等眞言皆悉兼通之手結塔印口誦va@m明可
T2214_.58.0665a26: 思之故云次合成不二圓點一所和合成va@m
T2214_.58.0665a27: 一字也。問無點一所和合成a一字云云
T2214_.58.0665a28: 者意云何。答長行偈頌四種眞言皆除修行
T2214_.58.0665a29: 菩提涅槃等點但詮自體一字以a字一字
T2214_.58.0665b01: 爲眞言故疏十一釋四處流出眞言云從阿
T2214_.58.0665b02: 字出三字@aa@ma@h成四字點也此四含爲
T2214_.58.0665b03: AM+uH而遍布一切處云云
T2214_.58.0665b04: 問兼@a等四字可然何故兼varahakha等字耶
T2214_.58.0665b05: varahakhaa字之所生也故是轉釋
T2214_.58.0665b06: a字萬徳也是故雖字形別也但是a字所流
T2214_.58.0665b07: 自也。故疏十一云從一字而生二字二字
T2214_.58.0665b08: 生四字四生八八生十六如是展轉無窮而實
T2214_.58.0665b09: 最初字即同第二第二字亦同第三平等無差
T2214_.58.0665b10: 別也此四字是此一部經中正宗體也一切祕
T2214_.58.0665b11: 密皆從此生即是毘盧遮那佛心也。又疏十二
T2214_.58.0665b12: 釋轉字輪品云輪謂阿字門也此一字中入一
T2214_.58.0665b13: 切字入此一字於一切法旋轉無礙也云云
T2214_.58.0665b14: a字兼通長行偈頌四箇眞言無點一所和
T2214_.58.0665b15: 合成a一字而爲眞言非但兼通長行偈頌眞
T2214_.58.0665b16: 言亦能兼通十方三世諸佛菩薩二乘人天等
T2214_.58.0665b17: 無量眞言。故疏十二云佛諸支分身皆悉出
T2214_.58.0665b18: 現是字於一切世間出世間聲聞縁覺靜慮及
T2214_.58.0665b19: 觀悉地成就勸修者已上未會
證也
佛遍身分皆
T2214_.58.0665b20: 現此阿字眞言此阿字門即是世間出世間二
T2214_.58.0665b21: 乘定觀等之惠命也云云故云無點一所
T2214_.58.0665b22: 志天a一字也
T2214_.58.0665b23: 問祕記云云云疏云云云然者指何等耶。答祕
T2214_.58.0665b24: 記云阿字者毘盧舍那理法身種子也。鍐字
T2214_.58.0665b25: 者智法身種子也。理智不相離理起智用智
T2214_.58.0665b26: 起大悲大悲喩水。𤚥字者水輪種字也仍爲
T2214_.58.0665b27: 智法身種子云云又云率都婆va@m一字所成
T2214_.58.0665b28: 又阿卑羅吽劔五字所成。任取一一可觀自
T2214_.58.0665b29: 性清淨心眞如佛性法界如來藏法性云云
T2214_.58.0665c01:   已上爲證ava@m二字共爲大日種子以理智
T2214_.58.0665c02:   不二義故更互用之故引之又爲證重重灌
T2214_.58.0665c03:   頂不出此兩印兩明引之
T2214_.58.0665c04: 又云以水喩五智如何。水性澄寂一切色相
T2214_.58.0665c05: 顯現喩大圓鏡智。一切萬像影現其水無
T2214_.58.0665c06: 無下平等喩平等性智。其水中一切色相差
T2214_.58.0665c07: 別明了現見喩妙觀察智。其水無所不遍喩
T2214_.58.0665c08: 法界體性智。一切情非情類依水得滋長喩
T2214_.58.0665c09: 成所作智云云已上爲顯va@m字五智具足引
T2214_.58.0665c10: 之。又云法身有定惠二邊以水喩之澄淨。
T2214_.58.0665c11: 定也照一切色相是惠也。密教所説定邊無
T2214_.58.0665c12: 言説惠邊有言説水澄靜而照色相然願行風
T2214_.58.0665c13: 起波浪波浪即作聲是説法之音也云云
T2214_.58.0665c14:   已上爲證va@m字三密三身三點具足引之vi
T2214_.58.0665c15:   h@u@mkha@m三字及@aa@h二字可思之
T2214_.58.0665c16: 又疏十六釋因字而更生之句云然既焚竟豈
T2214_.58.0665c17: 如二乘斷滅灰燼而不復生耶。諸垢之薪已
T2214_.58.0665c18: 盡更有妙生所謂淨菩提心眞實生也此生即
T2214_.58.0665c19: 是清淨之性如來種子也。師以何方便令此
T2214_.58.0665c20: 灰燼生妙牙也。謂生縛字門也當於心上觀
T2214_.58.0665c21: 圓明於圓明中而安縛字從縛字而生水輪猶
T2214_.58.0665c22: 如白乳而以注之以此方便復生淨菩提心佛
T2214_.58.0665c23: 種子也生此清淨之身内外無垢如百練之金
T2214_.58.0665c24: 而加瑩飾隨用成器也。當知火動之時即與
T2214_.58.0665c25: 風倶風輪者即是訶字義也又縛字上加空
T2214_.58.0665c26: 點此點即是大空欠字門也微妙法水從空注
T2214_.58.0665c27: 以淨其心器當知即具地水火風空五字之義
T2214_.58.0665c28: 此皆是如來祕密之義也非徒如文而已
T2214_.58.0665c29: 當善思之云云
T2214_.58.0666a01:   已上此文又爲證va@m字五字門具足義引之
T2214_.58.0666a02: 問又疏文於一字正判五智具足義疏云云云
T2214_.58.0666a03: 然者指何等文耶。答上所引疏十六文也
T2214_.58.0666a04: 問注醍醐有相傳寺號有二甘心甘心然者所
T2214_.58.0666a05: 云二寺號如何。答師傳云月見以我友之三
T2214_.58.0666a06: 方籠va@m一字安置此院家故號三寶院也。問
T2214_.58.0666a07: 若然者三方相承之樣如何。答我不至加點
T2214_.58.0666a08: 五字六月抄
之意
最祕va@myukki
切文意
友虚圓a三悉六月及
持寶金剛意
T2214_.58.0666a09: 之不至最祕合蓮無點五字也最祕識大明鐵
T2214_.58.0666a10: 塔大事。問然者此三方相承籠va@m一字之樣
T2214_.58.0666a11: 如何。答va字最初點即a字也此籠友傳也。
T2214_.58.0666a12: 上空點大智也h@u@m字是識大種子此籠之傳也
T2214_.58.0666a13: 此字體並圓點合成va@m是即我傳也。如此va@m
T2214_.58.0666a14: 一字納三方相承而爲三寶院寺號也是一
T2214_.58.0666a15: ava@mh@u@m三字是三辨寶珠種子也。疏云從
T2214_.58.0666a16: 巧色摩尼身a出巧色摩尼語va@m示巧色摩尼
T2214_.58.0666a17: h@u@m云云以此三辨寶珠大事故號爲三寶院
T2214_.58.0666a18: 也是即。成賢。頼賢。憲成。宥祥。宥範。師資相
T2214_.58.0666a19: 承口傳也。能能可祕之故云寺號有二甘心
T2214_.58.0666a20: 甘心也
T2214_.58.0666a21:   已上付見心抄加問答斷簡彼抄專是當品
T2214_.58.0666a22:   相承口決也委如見金抄也
T2214_.58.0666a23: 本云永正十三丙子八月六日書了
T2214_.58.0666a24:              vajra光範
T2214_.58.0666a25:   天文九年庚子二月二十四日書寫之
T2214_.58.0666a26:               宥怡三十一
T2214_.58.0666a27:   永祿十丁卯三月二十日    快遍五九
T2214_.58.0666a28:   寛文二年壬寅九月二日書寫了宥算三七
T2214_.58.0666a29:   元祿四年辛未年七月上旬日書寫了
T2214_.58.0666b01:         大苾芻獨寶生三十九
夏十三
T2214_.58.0666b02:
T2214_.58.0666b03:
T2214_.58.0666b04:
T2214_.58.0666b05: 大日經疏妙印抄口傳七
T2214_.58.0666b06:   no
T2214_.58.0666b07: 一摩訶薩意處事
T2214_.58.0666b08: 二正開觀想門事祕祕中深
祕有此中
T2214_.58.0666b09:   已上成就悉地品
T2214_.58.0666b10: 三阿字字輪事
T2214_.58.0666b11: 四執金剛所坐
T2214_.58.0666b12: 五佛説加陀自加持事
T2214_.58.0666b13: 六二牧阿字事
T2214_.58.0666b14: 七勝願佛菩提坐事
T2214_.58.0666b15: 八授彼三自歸事
T2214_.58.0666b16: 九耳語告言事
T2214_.58.0666b17: 十第三印事
T2214_.58.0666b18:   成就悉地品     沙門宥範記
T2214_.58.0666b19: 一摩訶薩意處
T2214_.58.0666b20: 問疏云心處亦可名爲心位即指此衆生自心
T2214_.58.0666b21: 之處即一切佛大悲藏曼荼羅也所以者何
T2214_.58.0666b22: 一切衆生即是花臺之藏也云云然此中有何
T2214_.58.0666b23: 等深祕耶。答是即指一切衆生之蓮華臺
T2214_.58.0666b24: 而云摩訶薩意處也所謂未敷蓮華印是也。
T2214_.58.0666b25: 問明云何。答疏云佛意言若能入此阿字門
T2214_.58.0666b26: 者即能識於心處即得眞言果也云云問疏
T2214_.58.0666b27: 云初a字門即是菩提之心乃至次知彼果
T2214_.58.0666b28: 更問次第
之意云云
然者所言更問之意如何。答今疏文
T2214_.58.0666b29: aa@m@aa@h故言其次第意更問之也。問
T2214_.58.0666c01: 然者*今何故如此列之耶。答本有大菩提心
T2214_.58.0666c02: 之上無盡萬徳爲東方之a字。故疏云今此
T2214_.58.0666c03: 阿字門亦不從外來但從心生無別來處
T2214_.58.0666c04: 也。此一念不生萬徳如實而知見不誤是依
T2214_.58.0666c05: 第六有分別識故正求得無上大菩提之體安
T2214_.58.0666c06: 住如實知自心之位是即第二a@m字也。謂西
T2214_.58.0666c07: 方妙觀察智也。故經云諸眞言心位了知得
T2214_.58.0666c08: 成果。疏釋云佛意言若能入此阿字門者即
T2214_.58.0666c09: 能識於心處若知是處即得眞言果也云云
T2214_.58.0666c10: 經云諸有所分別悉皆從意生分辨白黄赤是
T2214_.58.0666c11: 等從心起云云疏云佛意又言諸佛法盡猶心
T2214_.58.0666c12: 有如人眼見色者眼根與色對不能了知青黄
T2214_.58.0666c13: 赤白等喩中臺無
分別之位
次眼識即生不定之慮此青
T2214_.58.0666c14: 也耶喩東方
a字位
次意識即分別分折言此是
T2214_.58.0666c15: 青黄赤白等種種衆相當知但由心分別而
T2214_.58.0666c16: 有也更問云云喩西
a@m字之位
又經云決定心歡喜疏釋云
T2214_.58.0666c17: 決定悦心心處者此心梵云只多是慮知心也
次于栗太者是處中之心也
今此
T2214_.58.0666c18: 中意言若證能此心處心中之心此即干
栗太心
T2214_.58.0666c19: 是如來決定心謂三昧也云云 私云已上經疏説南方
二之@a字位又經云故云謂三
T2214_.58.0666c20: 眞言住斯位能授廣大果疏釋云佛意言
T2214_.58.0666c21: 猶心住定故得究竟一乘如實之見即能自知
T2214_.58.0666c22: 私云依南方修行得
方之果即第四a@h字也
T2214_.58.0666c23:   已上經疏文意明説東南北次第生起之
T2214_.58.0666c24:   所由故云更問次第之意也
T2214_.58.0666c25: 問其餘四隅之葉即是四攝法更問其相
云云
T2214_.58.0666c26: 者此中更問之意云何。答是又准四智可得
T2214_.58.0666c27: 意也所謂普賢六大法身之體即a字也文殊
T2214_.58.0666c28: 如實智見即a@m字也彌勒大菩提之行體即yu
T2214_.58.0666c29: 字也故上卷云行願成就入此花臺故云更
T2214_.58.0667a01: 問其相也
T2214_.58.0667a02: 二正開觀想門所
T2214_.58.0667a03: 問經念彼蓮華處者圓明下蓮華歟如何。答
T2214_.58.0667a04: 圓明中未敷蓮華也。問所言處者指花實歟
T2214_.58.0667a05: 指八葉歟如何。答指花實也經云意處也經
T2214_.58.0667a06: 云又云心位又云内心處疏云干栗太又云凡
T2214_.58.0667a07: 夫肉心論云凡人心如合蓮是也。問何故不
T2214_.58.0667a08: 指八葉耶。答花實心體也八葉心徳也。故云
T2214_.58.0667a09: 也。問鬚蘂敷者何等義耶。答諸法門眷
T2214_.58.0667a10: 屬具足成就義*也所謂文殊觀音地藏除蓋
T2214_.58.0667a11: 障等無量大眷屬也。問花臺阿字門者指須
T2214_.58.0667a12: 彌頂花臺阿字歟如何。答不然圓明中未敷
T2214_.58.0667a13: 蓮及黄白二枚a字也。問此二枚阿字餘處
T2214_.58.0667a14: 有文義耶。答有之。問何等文耶。答入祕密曼
T2214_.58.0667a15: 荼羅位疏云從阿而出又從阿而入也此兩
T2214_.58.0667a16: 頭上下指兩@a字明一切法出入即同法
T2214_.58.0667a17: 體又阿煎藥縁起云大師
御製
阿煎藥亦名如意珠
T2214_.58.0667a18: 亦名阿伽陀乃至若人信此祕密少藥施與一
T2214_.58.0667a19: 切能生世間出世間利故名如意又彼種子
T2214_.58.0667a20: 中有兩箇a字即是理智和合義也世人不
知處也
T2214_.58.0667a21: 記云我心觀月輪月輪上觀阿字成如意寶
T2214_.58.0667a22: 珠寶珠遍滿法界口誦阿字隨疲即寢印用率
T2214_.58.0667a23: 都婆印云云問持佛巧色形者其意如何。答
T2214_.58.0667a24: 從此如意珠放無數光普照十方法界隨應度
T2214_.58.0667a25: 之機根從巧色摩尼身出巧色摩尼語示巧
T2214_.58.0667a26: 色摩尼心故云爾也。問深居圓鏡中者其意
T2214_.58.0667a27: 如何。答此指輪上圓滿淨月輪也。問疏云此
T2214_.58.0667a28: 中復有坐起威儀衆多祕法不別出之此經聖
T2214_.58.0667a29: 者所祕故不明白次第説也云云然者祕法次
T2214_.58.0667b01: 第如何。答輒筆端難載雖然師資相承且有
T2214_.58.0667b02: 淺深二意其淺略分如白檀曼荼羅所記之
T2214_.58.0667b03: 彼亦有淺深可思之今依悉地出現品已下
T2214_.58.0667b04: 説相者是則深祕次第法則也。問説相如何。
T2214_.58.0667b05: 答祕密曼荼羅品入法品入位品持明禁戒品
T2214_.58.0667b06: 阿闍梨眞實智品等中處處説之是即聖者所
T2214_.58.0667b07: 祕故一純不説之處處散説是故持誦人識經
T2214_.58.0667b08: 旨得疏意前後補而可行也故十七卷云此
T2214_.58.0667b09: 經皆前後相成共爲一事綺互其文行者甚須
T2214_.58.0667b10: 相照覽乃可知之云云故云不明白次第説也
T2214_.58.0667b11: 此事至彼品品可記之。問知心性如是得住
T2214_.58.0667b12: 眞言行云云然者指何等祕奧爲眞言行也。
T2214_.58.0667b13: 答了知彼別祕體相名爲知心性住此淨菩提
T2214_.58.0667b14: 心如意寶珠之觀智爲内證眞實眞言行是
T2214_.58.0667b15: 即十方三世諸佛同一本誓一道一行更無異
T2214_.58.0667b16: 路故云如是眞實心古佛所宣説龍論引此文
T2214_.58.0667b17: 證眞言正行誠有所由哉。問若然者其形色
T2214_.58.0667b18: 作樣如何。答如範尊更不可別出也。問經
T2214_.58.0667b19: 云次於其首上頂會交際中乃至逮見如來句
T2214_.58.0667b20: 云云然者説何等觀智耶。答説a@m字觀行也。
T2214_.58.0667b21: 問前説a字行相攝萬行已何亦説a@m字耶。
T2214_.58.0667b22: 答前a字依教理發如實菩提心之位也。此
T2214_.58.0667b23: a@m字行此眞實眞言依成等正覺即等同寂
T2214_.58.0667b24: 靜法身之位也。故疏十五云初依佛教發心
T2214_.58.0667b25: a字也後成佛等於佛即a@m字也云云故疏
T2214_.58.0667b26: 云前阿入阿字門雖云了知心性然亦未得究
T2214_.58.0667b27: 竟現前是故更入菴字門此是將用成就菩提
T2214_.58.0667b28: 心也如世蓮華依水而長若無水者不久枯朽
T2214_.58.0667b29: 行者菩提之心亦復如是若無三昧水灌注其
T2214_.58.0667c01: 心即亦不得滋榮開割也云云以是義故a
T2214_.58.0667c02: 次説a@m字也。問疏云更有祕密觀法又別也
T2214_.58.0667c03: 云云然者其祕密觀法如何。答以行者身全
T2214_.58.0667c04: a@m字謂以以下爲a字以頭分爲圓點
T2214_.58.0667c05: 則理智具足定惠成就方圓曼荼羅也以
T2214_.58.0667c06: 此圓點三昧之定水遍入a字身分滌除其
T2214_.58.0667c07: 垢障同本地法身是則瑜伽中行者大定智
T2214_.58.0667c08: 悲相好具足之身也。所謂大定者a字也大
T2214_.58.0667c09: 智者圓點也大悲者眞我業用也。復大定者
T2214_.58.0667c10: 言身靜體義即手印跏趺之身密也大智者
T2214_.58.0667c11: 覺道圓滿義即照了觀察之意密也大悲者拔
T2214_.58.0667c12: 苦與樂義即説法利生之口密也是即即事而
T2214_.58.0667c13: 眞源底内證眞實祕觀也。大師a@m字房即此
T2214_.58.0667c14: 意也故云更有祕密乃至猶如水精淨月之光
T2214_.58.0667c15: 也。問羅字爲眼界乃至圓鏡常現前云云
T2214_.58.0667c16: 何等方便觀智説耶。答説ra字方便觀智也。
T2214_.58.0667c17: 問前説a@m字三昧祕觀於佛體已何故亦説
T2214_.58.0667c18: ra字觀智耶。答此ra字是毘盧舍那不思議
T2214_.58.0667c19: 法界心之智光也。故以此清淨無塵垢之明
T2214_.58.0667c20: 燈速觀照心蓮華臺上本地法身之實相即知
T2214_.58.0667c21: 見右佛所行之直道故云無垢妙清淨圓鏡常
T2214_.58.0667c22: 現前也。問經俛頸小低頭云云其心如何。答
T2214_.58.0667c23: 疏釋淺深二意其淺是調身威儀也深祕直以
T2214_.58.0667c24: 無垢惠眼速疾了達心蓮華之實相也。問經
T2214_.58.0667c25: 云從此次思惟乃至得成不句云云然者説何
T2214_.58.0667c26: 等方便觀行耶。答前以塵垢不可得ra字觀
T2214_.58.0667c27: 直觀照心處令圓鏡而現前已然於此圓
T2214_.58.0667c28: 鏡所現之法作著幔不能進於後位故以相不
T2214_.58.0667c29: 可得la@m字觀達彼所現之法相即相而無相也
T2214_.58.0668a01: 即無相而相也相之當體不生離諸相而不求
T2214_.58.0668a02: 大空空之當體相本離無相而不論諸相是故
T2214_.58.0668a03: 相與無相畢竟不可得故更不生著幔也故云
T2214_.58.0668a04: 所謂第一無相無相之法諸相本空也乃至
T2214_.58.0668a05: 此覽字方便離諸相即是常身常身即是一切
T2214_.58.0668a06: 法空不死句也云云是故此經終説無相三昧
T2214_.58.0668a07: 品又兩界禮懺終説諸法如影像清淨無礙穢
T2214_.58.0668a08: 取説不可得皆從因業生之偈是即於所現所
T2214_.58.0668a09: 禮海會之聖衆爲令不生愛慢也。故祕記云
T2214_.58.0668a10: 於十喩觀密嚴海會眼前時觀如陽焔其心如
T2214_.58.0668a11: 何若思是至極也其意留著又作慢心譬如磨
T2214_.58.0668a12: 鏡時見現少影像停留時遂不成實鏡云云
T2214_.58.0668a13: 故諸觀終説la字觀也
T2214_.58.0668a14:   已上當品中始説出世無上祕觀行從此
T2214_.58.0668a15:   已下諸品所説祕密瑜伽妙行皆是此品
T2214_.58.0668a16:   餘分也。故疏云從此品以前説眞言之果
T2214_.58.0668a17:   從此品以從次第明修行入證之方便從此
T2214_.58.0668a18:   爲首也此中復有坐起威儀衆多祕法不別
T2214_.58.0668a19:   出之此經聖者所祕故不明白次第説也
T2214_.58.0668a20:   
T2214_.58.0668a21:   轉字輪品
T2214_.58.0668a22: 三表説轉字輪曼荼羅行所 問經云善男子
T2214_.58.0668a23: 諦聽轉字輪曼荼羅行云云然者其深祕云何。
T2214_.58.0668a24: 答字輪者阿字明也。故疏云輪謂阿字門也
T2214_.58.0668a25: 此一字中入一切字入此一字於一切法旋轉
T2214_.58.0668a26: 無礙也云云曼荼羅者虚心合掌印也。故疏
T2214_.58.0668a27: 云曼荼羅是清淨義也云云清淨者此自性清
T2214_.58.0668a28: 淨印也可思之
T2214_.58.0668a29: 四問疏云此菩薩以金剛杵上而有蓮華臺以
T2214_.58.0668b01: 此爲座也金剛即是諸佛智印也此佛智
T2214_.58.0668b02: 印大曼荼羅之臺故有所表也云云然者
T2214_.58.0668b03: 何等表示耶。答祕密表示也。所謂金剛杵別
T2214_.58.0668b04: 祕中獨&T037992;金剛杵也。此是獨一法界大智竪
T2214_.58.0668b05: 徹三世之表示也。蓮華臺者彼輪上蓮華
T2214_.58.0668b06: 則横遍八方表示也坐此上執金剛身即
T2214_.58.0668b07: 寶珠當體也。問如擲金剛在虚空中迴轉而
T2214_.58.0668b08: 下於地云云然者譬意如何。答言如金剛
T2214_.58.0668b09: 手所持五&T037992;金剛擲虚空法界時在虚空中
T2214_.58.0668b10: 施轉然後下於地也。是則三昧耶身也如
T2214_.58.0668b11: 三昧耶身羯磨身亦於金剛蓮臺上而旋轉無
T2214_.58.0668b12: 盡從坐下故云此菩薩亦爾乃至從坐而下爲
T2214_.58.0668b13: 佛作禮也。此中此臺於金剛上旋轉者言此
T2214_.58.0668b14: 菩薩聞a字輪時内心踊躍歡喜是即此花臺
T2214_.58.0668b15: 旋轉無盡義也。於金剛上者上求義即自證
T2214_.58.0668b16: 表示也。而下者下化義即化他表示也。爲示
T2214_.58.0668b17: 本地法身之佛故住蓮華合掌印也彼yukki
T2214_.58.0668b18: 九品之意可思之。當下時者五智五大和合
T2214_.58.0668b19: 形從自證大空而下相似故三形尊形上
T2214_.58.0668b20: 下旋轉與彼陀羅尼形a字旋轉而相應無二
T2214_.58.0668b21: 無別也。故云當下時與擲杵空中迴轉而下
T2214_.58.0668b22: 相似故與彼相應也云云御遺告云即手取玉
T2214_.58.0668b23: 戴頂可月輪觀行云云是*則此字輪旋轉義
T2214_.58.0668b24: 也能能可思之
T2214_.58.0668b25: 五佛説伽陀自加持所 問經云我一切本初
T2214_.58.0668b26: 號名世所依説法無等比本寂無有上云云
T2214_.58.0668b27: 者其深義云何。答大日自歎本地法身徳也
T2214_.58.0668b28: 所謂自性清淨妙蓮a字不生圓明是*則一
T2214_.58.0668b29: 切諸法所依止也。故疏釋我字云如梵音云
T2214_.58.0668c01: 我者於中即有阿聲即本不生義也言是即
a之眞
T2214_.58.0668c02:
然常住不生體也私云蓮
合掌印也
即是一切之所
T2214_.58.0668c03: 依止也私*言此印明即是本
地法身如來當體也
又此中我ma摩字也
T2214_.58.0668c04: 亦是歎中説法
更問也云云
言我者對魔醯首羅之小我如來
T2214_.58.0668c05: 爲大我然此我梵語即ma也此ma字引聲中
T2214_.58.0668c06: 有阿聲此阿即是本不生義也此本初不生
T2214_.58.0668c07: 大空自性清淨而衆徳圓滿是即大我之體也
T2214_.58.0668c08: 聞此大我之自稱故覺自性心蓮華臺a
T2214_.58.0668c09: 字圓明同本地法身是即説法義也更問此意
T2214_.58.0668c10: 也。問本初即是壽是義更問
云云
然者更問意如
T2214_.58.0668c11: 何。答意言若一切諸法有本初者即可有壽量
T2214_.58.0668c12: 然今此阿字本初不生故無有壽量際限
T2214_.58.0668c13: 常住不變之體性本地法身之大我也是故
T2214_.58.0668c14: 此常住不變之大我雖爲諸法之所依止
T2214_.58.0668c15: 變之大我更無有所依止是即説法意也故云
T2214_.58.0668c16: 爾也
T2214_.58.0668c17: 問本寂無有上此本字中即有阿聲即本不
T2214_.58.0668c18: 生義云云然者此偈初後兼帶a字有何深意
T2214_.58.0668c19: 耶。答是即彼別祕中二枚a字義也。謂初
T2214_.58.0668c20: 句我梵音有阿聲又末句本寂本字有阿聲是
T2214_.58.0668c21: 即此偈兩頭上下有阿字彼本地法身如意寶
T2214_.58.0668c22: 珠理智二法身義也。例如入祕密曼荼羅位
T2214_.58.0668c23: 疏釋諸佛甚奇特乃至已還入如來不思議法
T2214_.58.0668c24: 身之偈云。復次前偈云奇哉者梵音奇哉即
T2214_.58.0668c25: 於初首而有阿聲乃至故。經云又復入如來祕
T2214_.58.0668c26: 密法身不思議此不思議梵云阿眞底亦有阿
T2214_.58.0668c27: 聲意明從阿而出又從阿入也。此兩頭上下
T2214_.58.0668c28: 指兩阿字明一切法出入阿同法界之體也
T2214_.58.0668c29: 云云今亦如是於此如來自歎一偈兩頭上下
T2214_.58.0669a01: 有兩a字意言明一切諸法出入即同此大我
T2214_.58.0669a02: 之體也可思之
T2214_.58.0669a03: 七勝願佛菩提座所 問經云以加持故執金
T2214_.58.0669a04: 剛者及諸菩薩能見勝願佛菩提坐云云然者
T2214_.58.0669a05: 有何等密意耶。答指本地法身體而云佛菩
T2214_.58.0669a06: 提坐也。所謂佛菩提者自性本地法身也。
T2214_.58.0669a07: 座者a字方坐即是金剛不壞大菩提心之坐
T2214_.58.0669a08: 四重法界諸尊羅列故號爲佛菩提坐即a
T2214_.58.0669a09: 輪坐也。從此aa字如從乳出酪從@a
T2214_.58.0669a10: a@m字如從酪出生蘇a@ma@h字如從生
T2214_.58.0669a11: 蘇出熟蘇此四合成AM+uH字如諸味會一處不
T2214_.58.0669a12: 離不別故云今現菩提坐亦如酪中現蘇諸
T2214_.58.0669a13: 味共會一處而不相離更問
云云
更問者即此意
T2214_.58.0669a14:
T2214_.58.0669a15: 八授彼三自歸所 問疏云此三歸謂印法也
T2214_.58.0669a16: 云云然者何等印耶。答以三種三昧耶印身上
T2214_.58.0669a17: 中下分也。問疏云初印護身次法輪印護諸
T2214_.58.0669a18: 身分次更有一印下當説之云云然者此中護
T2214_.58.0669a19: 持次第甚難見如何。答初印護身者指入佛
T2214_.58.0669a20: 三昧耶印次更有一印下當説之者指法界生
T2214_.58.0669a21: 印所以然者但經説入佛三昧耶轉法輪二印
T2214_.58.0669a22: 不説法界生印故疏家法界生印必定可有之
T2214_.58.0669a23: 覺召故云次更有一印下當説之是亂脱也。
T2214_.58.0669a24: 下密印品説之故云下當説之也。次法輪印
T2214_.58.0669a25: 護諸身分者轉法輪印也故是即三種三昧宛
T2214_.58.0669a26: 然也。問初印印頂次印印支分
更問
上云金
T2214_.58.0669a27: 剛有情也云云然者其次第如何。答初印印
T2214_.58.0669a28: 頂者以入佛三昧耶印印頂也。次印印支分
T2214_.58.0669a29: 者以法界生印印心也。次印更問者指轉法
T2214_.58.0669b01: 輪印也。然言上云金剛有情具縁品中轉法
T2214_.58.0669b02: 輪眞言表名云金剛薩埵加持眞言曰指此文
T2214_.58.0669b03: 云上云金剛有情也。供養次第卷亦以同之。
T2214_.58.0669b04: 但妙印鈔依疏第八卷宣一途之義所謂疏八
T2214_.58.0669b05: 云以入佛三昧耶印印其頂次以法界生印印
T2214_.58.0669b06: 心又作轉法輪印印齊輪上各三誦彼眞言次
T2214_.58.0669b07: 即轉彼心中阿字門爲嚩字門結金剛薩埵印
T2214_.58.0669b08: 印諸支分云云又云次用三種三昧耶加持三
T2214_.58.0669b09: 處金剛薩埵加持支分云云然今文以此經聖
T2214_.58.0669b10: 者所祕之義故文相雜亂甚難見非面授叵明
T2214_.58.0669b11: 也。問上法界自性印結之彼法輪印次結
T2214_.58.0669b12: 更問
云云
然者次第如何。答法界自性印者入佛
T2214_.58.0669b13: 三昧耶印也。彼法輪印次結更問者言法界自
T2214_.58.0669b14: 性印結之其次結法界生印彼法輪印法界生
T2214_.58.0669b15: 次可結之而釋成也此是阿闍梨自加持次第
T2214_.58.0669b16:
T2214_.58.0669b17: 九耳語告言所 問疏云時師欲令弟子乃至
T2214_.58.0669b18: 師自作印向其頂上著之更問何
印云云
然者何等印
T2214_.58.0669b19: 明耶。答蓮華合掌印a字明也前三世無
T2214_.58.0669b20: 智戒所記之
T2214_.58.0669b21: 十第三印所 問此印印義如何。答此印雖
T2214_.58.0669b22: 有無量義門且略立十六門攝餘所謂一本有
T2214_.58.0669b23: 平等門疏云先合三補吒掌云云祕記云所以
T2214_.58.0669b24: 先作蓮華合掌者蓮華即理也瑜祇云本有金
T2214_.58.0669b25: 剛性云云論云一切衆生本有薩埵凡人心如
T2214_.58.0669b26: 合蓮華云云大日經云念彼蓮華處我一切本
T2214_.58.0669b27: 云云疏云薄伽梵毘盧舍那本地法身。已上
T2214_.58.0669b28: 諸文説自性法身不二平等體性也。二理智平
T2214_.58.0669b29: 等門祕記云理處必有智故二手名理智云云
T2214_.58.0669c01: 瑜祇云光明遍照王云云論云於内心中觀日
T2214_.58.0669c02: 月輪由作此觀照見本心疏云心自證心
T2214_.58.0669c03: 心自覺心云云三迷悟平等門疏云先以手相
T2214_.58.0669c04: 本有以迷忘故即大師言至若翳障輕重
T2214_.58.0669c05: 覺悟遲速機根不同性欲即異遂使二教殊轍
T2214_.58.0669c06: 分手金蓮之場云云漸近令相著掌内稍空者
T2214_.58.0669c07: 是也者發心故漸還
入平等大空
故大師言迷悟在我則發心
T2214_.58.0669c08: 即到云云瑜祇云清淨妙蓮不染論云堪
T2214_.58.0669c09: 然清淨猶如滿月云云四性相二空平等門疏
T2214_.58.0669c10: 云以二空指並而直竪之者性相二空平等故
T2214_.58.0669c11: 二空指並直立也依證此二空故普現色身妙
T2214_.58.0669c12: 用無時息故瑜祇云無爲而作業五自他
T2214_.58.0669c13: 平等門疏云勿令太低表不住
唯自證
勿太傍側表不住
唯化他
T2214_.58.0669c14: 正合二空指向上也表自他
平等
依此三平等故開無
T2214_.58.0669c15: 盡寶藏自他平等受用故瑜祇云金剛鉤召起
T2214_.58.0669c16: 論云能含種種無量珍寶三摩地云云
T2214_.58.0669c17: 五智五大平等門疏云其五指中小指名地無
T2214_.58.0669c18: 名指爲水中指爲火頭指爲風大指爲空左衆
T2214_.58.0669c19: 五大右諸佛
五大
祕記云左手五指胎藏五智*也右平
T2214_.58.0669c20: 五指金剛界五智云云是即疏擧兩部五大而
T2214_.58.0669c21: 攝五智記出兩部五智而攝五大不二平等義
T2214_.58.0669c22: 明鏡也瑜祇云熾盛爲三界明鏡云云*也南
T2214_.58.0669c23: 方置五智灌頂可思之。七定惠平等門疏云左
T2214_.58.0669c24: 手爲定右手爲惠也祕記云左手定右手惠
T2214_.58.0669c25: 法華云定惠力莊嚴以此度衆生瑜祇云決
T2214_.58.0669c26: 除無智闇八十度平等門疏云亦可左手
T2214_.58.0669c27: 小指爲檀度以次向上數之大指爲定右手小
T2214_.58.0669c28: 指爲惠度以次向上數之大指爲智度云云
T2214_.58.0669c29: 記云十指即十波羅蜜*也右手小指曰檀左
T2214_.58.0670a01: 手小指曰惠先自右小指始而可云云
T2214_.58.0670a02: 胎金不二意疏記更互擧之平等義宛然也瑜
T2214_.58.0670a03: 祇云被金剛甲鎧以精進爲甲鎧是即進
T2214_.58.0670a04: 度遍餘九度可思之。九十地滿足平等門所
T2214_.58.0670a05: 謂八指前八地也二空九地十地也合掌當體
T2214_.58.0670a06: 即十一地也是故住心品中以十心配當時前
T2214_.58.0670a07: 八心宛前八地從第八心中出殊勝決定二心
T2214_.58.0670a08: 即爲九地十地此十地滿足位爲第十一是
T2214_.58.0670a09: 則前八地八葉也九地十地大智大悲也此
T2214_.58.0670a10: 悲智平等位爲第十一地也。只是自性清淨
T2214_.58.0670a11: 心蓮華臺上衆徳更削淺深高下梯登不同彼
T2214_.58.0670a12: 顯教遷登之義也。故祕記云是密教所謂横
T2214_.58.0670a13: 義*也初地與十地無高下故云云又云言菩
T2214_.58.0670a14: 薩地者是心也私云凡心如合蓮云云此宗悉密
謂心爲佛塔云云可思之*也
法文
T2214_.58.0670a15: 私云花臺a
字之
佛也私云四
方葉也
菩薩也私云四
隅葉也
故知此
T2214_.58.0670a16: 宗十地滿足者唯是此印功徳法門也瑜祇云
T2214_.58.0670a17: 深欲諸有情又云時觀自在菩薩以手中鏡
T2214_.58.0670a18: 擲於虚空寂然一體還住手中然此金剛智
T2214_.58.0670a19: a云云疏九云以此如鏡如意
寶也
之心凡心如合
蓮*也
T2214_.58.0670a20: 覽如心之鏡故説心自見心心自知心智之
T2214_.58.0670a21: 與鏡無二無別云云觀音是此花臺之主也可
T2214_.58.0670a22: 思之。十十界平等門祕記云或十法界云云
T2214_.58.0670a23: 謂左手五指五凡也右手五指五聖也十界互
T2214_.58.0670a24: 具故一一指各具五凡五聖展轉不可思議也
T2214_.58.0670a25: 如此十界本來平等無二無別也。故疏六云六
T2214_.58.0670a26: 趣衆生與毘盧舍那本無二體但隨衆生種種
T2214_.58.0670a27: 妄想立種種名云云如此畢竟平等大空是文
T2214_.58.0670a28: 殊師利菩薩三摩地法門也瑜祇云安樂行饒
T2214_.58.0670a29: 十一十如實相平等門。祕記云或
T2214_.58.0670b01: 十眞如云云謂十界各具十如展轉雖不可思
T2214_.58.0670b02: 議本來平等也故法華云本末究竟等云云
T2214_.58.0670b03: 悟諸法實相本末平等故隨機説法令一切
T2214_.58.0670b04: 衆生證平等法界故瑜祇云隨機轉法輪云云
T2214_.58.0670b05: 大日經云説法無等比云云十二一多自在平
T2214_.58.0670b06: 等門祕記云縮收一開則無量名云云大日
T2214_.58.0670b07: 經云摩訶薩意處説名曼荼羅云云言縮收意
T2214_.58.0670b08: 處開顯曼荼羅聖衆是即開此一印萬徳也開
T2214_.58.0670b09: 已還閉閉已還開是故一多自在平等也以
T2214_.58.0670b10: 一多自在平等・故能除一切蓋障得入法界平
T2214_.58.0670b11: 等也故瑜祇云盡除諸蓋障十三三密平
T2214_.58.0670b12: 等門祕記云又以三業云云謂佛三業衆生三
T2214_.58.0670b13: 行者三業本來平等無有差別然諸佛如
T2214_.58.0670b14: 實證知三平等故於盡空法界作最自在業用
T2214_.58.0670b15: 衆生以妄相顛倒故不如實知三平等故沈
T2214_.58.0670b16: 淪生死海不能作自在業用如是三業平等平
T2214_.58.0670b17: 等遍滿法界有佛無佛性相常然也然諸佛微
T2214_.58.0670b18: 細最微密故云三密衆生不知故自隱密故亦
T2214_.58.0670b19: 云三密是衆生三密行者三密諸佛三密本來
T2214_.58.0670b20: 平等得入此三平等故必定師子吼令一切衆
T2214_.58.0670b21: 生入此三平等地而令受現法樂故瑜祇云稱
T2214_.58.0670b22: 讃令歡喜十四三部平等門祕記云宛三
T2214_.58.0670b23: 部語爲蓮華部意爲金剛部身爲佛部云云
T2214_.58.0670b24: 右爲蓮華部左爲金剛部合掌爲佛部故列
T2214_.58.0670b25: 語意身也所謂從巧色摩尼身出巧色摩尼語
T2214_.58.0670b26: 示巧色摩尼心如是三密各顯佛陀形遍滿法
T2214_.58.0670b27: 界是則三部聖衆也此三部聖衆各現種種
T2214_.58.0670b28: 隨類之形説種種所宜聞之法開種種觀昭
T2214_.58.0670b29: 之門護一切衆生大菩提心及微少之善根令
T2214_.58.0670c01: 不爲四魔三障之損失各從一門而令得入法
T2214_.58.0670c02: 界常樂之悦意故瑜祇云戲笑獲悦意
T2214_.58.0670c03: 五三點平等門祕記云又宛三點語爲法身意
T2214_.58.0670c04: 爲般若身爲解脱云云所謂不思議法界之體
T2214_.58.0670c05: 言語道斷故語爲法身離諸思量分別故意爲
T2214_.58.0670c06: 般若離聚集果縛故身爲解脱如是無相
T2214_.58.0670c07: 無知般若難思解脱平等平等無二無別故
T2214_.58.0670c08: 噉食諸我我所令歸入平等法界故瑜祇云離
T2214_.58.0670c09: 言我所能十六三寶平等門祕記云又宛
T2214_.58.0670c10: 三寶身者佛*也語者法*也意者僧也云云
T2214_.58.0670c11: 謂身是聚集義萬徳聚集覺道圓滿爲佛故云
T2214_.58.0670c12: 身者佛也口輪所説法文名法寶故云語者法
T2214_.58.0670c13: 也思量定惠名和合僧故云意者僧也復次左
T2214_.58.0670c14: 名法寶所謂能知之五大也右名僧寶所謂
T2214_.58.0670c15: 能知之五大*也合掌名爲佛寶不二平等之
T2214_.58.0670c16: 體也如此身口意三密持三寶常住體自證圓
T2214_.58.0670c17: 極專等諸佛故瑜祇云三業持常寂云云
T2214_.58.0670c18:   已上十六門是依經論疏記且任師傳略記
T2214_.58.0670c19:   之此十六平等攝金剛界曼荼羅一一諸
T2214_.58.0670c20:   尊亦攝胎藏曼荼羅故知今此祕印曼荼
T2214_.58.0670c21:   羅之具體法身也
T2214_.58.0670c22: 問曰以十六大菩薩而爲依馮有何等意耶。
T2214_.58.0670c23: 答此印名爲淨三業印是即十六生滿足印也
T2214_.58.0670c24: 故明有十六字是即十六大菩薩種子眞言也
T2214_.58.0670c25: o@m薩歸命
三身
sv@abhapa
自性
zudha
清淨
bharva
T2214_.58.0670c26: dharma
sv@abhapa
自性
zudha
清淨
ha@m
T2214_.58.0670c27: 亦然故攝眞實經下卷云或時行者不及洗浴
T2214_.58.0670c28: 以此法印加持眞言即得清淨即十六字十六
T2214_.58.0671a01: 生成正覺義也云云問若然者依胎藏界擧八
T2214_.58.0671a02: 葉而可攝一切萬徳若依金剛界擧三十七尊
T2214_.58.0671a03: 而可攝衆徳何故今唯以十六大菩薩而成義
T2214_.58.0671a04: 耶。答擧惠門十六尊攝定門十六尊此定惠
T2214_.58.0671a05: 三十二尊和合而成五佛故擧十六尊而三十
T2214_.58.0671a06: 七尊死然也。又開八葉即十六大菩薩也合
T2214_.58.0671a07: 十六即八葉也故十六與八葉只開合異也是
T2214_.58.0671a08: 故擧十六即八葉宛然也故以十六大菩薩成
T2214_.58.0671a09: 義時兩部萬徳皆悉攝盡故依中略擧十六大
T2214_.58.0671a10: 菩薩也。問何故此印名如法華印耶。答如者
T2214_.58.0671a11: 如如平等義謂諸佛如如常住一切衆生如如
T2214_.58.0671a12: 常住非情器界如如常住平等平等無有變易
T2214_.58.0671a13: 名爲如也。故論云如謂如常表無變易云云
T2214_.58.0671a14: 凡三世十方諸佛自證化他皆乘如而來乘如
T2214_.58.0671a15: 而去。故祕記云如去謂自凡位修行成正覺
T2214_.58.0671a16: 也乘如而往故曰如去如來謂成佛以後悲願
T2214_.58.0671a17: 力故垂化也乘如而來故曰如來云云疏釋此
T2214_.58.0671a18: 屈滿羅合掌曰此云如未開蓮也云云故此
T2214_.58.0671a19: 印名如也。次法者疏十三釋清淨惠眞言曰
T2214_.58.0671a20: 達磨法也三婆嚩生也言此菩薩得法自在同佛
T2214_.58.0671a21: 境界從法而生故名法生謂從自性清淨之法
T2214_.58.0671a22: 而生也云云又法華云我法妙難思祖師釋云
T2214_.58.0671a23: 十界十如因果不二法云云疏云妙法蓮華最
T2214_.58.0671a24: 深祕處者即此經本地常身云云既云自性
T2214_.58.0671a25: 清淨之法是即此印當體也。又云十界十如
T2214_.58.0671a26: 因果不二法是又此印衆徳也故名法印可思
T2214_.58.0671a27: 之。次華者華藏也悉記云華者理也理遍法
T2214_.58.0671a28: 界藏諸法於其中故曰華藏是華藏最妙樂
T2214_.58.0671a29: 在其中故曰極樂當知極樂與華藏雖名異而
T2214_.58.0671b01: 非異處云云疏十三釋行惠眞言曰鉢曇摩
T2214_.58.0671b02: 花也阿頼耶藏也花即菩提心也
從彼胸藏而生也
如是等文華者理
T2214_.58.0671b03: 也者此印是本覺理體故也又華即菩提心
T2214_.58.0671b04: 也者此印又淨菩提心如意寶體也故名華
T2214_.58.0671b05: 也依如此等衆徳圓滿故名如法花印也云云
T2214_.58.0671b06:   永正十三丙寅九月晦日書了
T2214_.58.0671b07:             vajra光範五九
一歳
T2214_.58.0671b08:   天文九庚寅二月二十三夜寫了
T2214_.58.0671b09:              宥怡三十
T2214_.58.0671b10:   永祿九丙寅七月六日於淡州成相寺書寫
T2214_.58.0671b11:   了          vajra快遍五九
T2214_.58.0671b12:   寛文二壬寅九月七日於淡州掃守法光寺
T2214_.58.0671b13:   書寫了          宥算三七
T2214_.58.0671b14:   元祿四辛未七月上旬日書寫了
T2214_.58.0671b15:             大苾芻獨寶
T2214_.58.0671b16:   文化十一甲戌結夏中右御本拜寫了
T2214_.58.0671b17:             小比丘月殿
T2214_.58.0671b18:               校合了
T2214_.58.0671b19:
T2214_.58.0671b20:
T2214_.58.0671b21: 大日經疏妙印抄口傳八
T2214_.58.0671b22:   ku
T2214_.58.0671b23: 阿字同本地法身事
T2214_.58.0671b24:   已上字輪品
T2214_.58.0671b25: 二觀一切法界事
T2214_.58.0671b26: 三能生隨類形事
T2214_.58.0671b27: 四法界印事
T2214_.58.0671b28: 五説三種灌頂事
T2214_.58.0671b29: 六五種三昧耶事
T2214_.58.0671c01: 七畫曼荼羅作法事
T2214_.58.0671c02:   甚深祕密大事有此内云云
T2214_.58.0671c03: 字輪品         沙門宥範記
T2214_.58.0671c04: 疏十四云。最初阿字即是菩提之心也。若觀
T2214_.58.0671c05: 此而與相應即是同於毘盧舍那法身之體
T2214_.58.0671c06: 也。然者此中深祕如何。答同於毘盧舍那法
T2214_.58.0671c07: 身之體者虚心合掌印也。最初阿字即是菩
T2214_.58.0671c08: 提之心者即明也
T2214_.58.0671c09: 祕密曼荼羅品
T2214_.58.0671c10: 二觀察一切法界所 問疏云。一切法界者即
T2214_.58.0671c11: 是無相法界云云然者有深意耶。答指虚心
T2214_.58.0671c12: 合掌當體經云一切法界。疏云無相法界也」
T2214_.58.0671c13: 三能生隨類形所 問疏云能生隨類形法諸
T2214_.58.0671c14: 法相者。謂入阿字門故即是平等法身也。由
T2214_.58.0671c15: 此無相法身故即能隨縁感應普現色身云云
T2214_.58.0671c16: 然者其深意如何。答虚心合掌印a字眞言
T2214_.58.0671c17: 也。從此印明出生三種世間諸
T2214_.58.0671c18: 四法界印所 問疏決答此印作何用者。以
T2214_.58.0671c19: 此法界印印於弟子也云云然者何等印耶。
T2214_.58.0671c20: 答蓮華合掌印也。問明云何。答a字也
T2214_.58.0671c21: 五説三種灌頂所 問疏然灌頂有三種云云
T2214_.58.0671c22: 然者所言三種如何。答一離作業灌頂。亦
T2214_.58.0671c23: 名印法灌頂。亦名無資縁灌頂。亦名具支
T2214_.58.0671c24: 灌頂。併在面授耳。問但以印法作之云云
T2214_.58.0671c25: 然者何印耶。答入佛三昧耶印也。所謂八
T2214_.58.0671c26: 指法界宮也。二空師并弟子。右空大阿闍
T2214_.58.0671c27: 梨。左空新阿闍梨也。謂師弟共得深祕故
T2214_.58.0671c28: 即師弟共入祕密法界宮以盡虚空法界爲道
T2214_.58.0671c29: 場。以盡空法界資縁爲具支支分。供養盡虚
T2214_.58.0671c30: 空遍法界兩部諸尊故云具支灌頂。然此弟
T2214_.58.0672a01: 子法財富世財闕故云無資縁灌頂。又此以
T2214_.58.0672a02: 印法印之令成衆徳故云印法灌頂。又住瑜
T2214_.58.0672a03: 伽而離諸作業故云離作業灌頂 是即以大
T2214_.58.0672a04: 慈悲力故阿闍梨唯爲彼誠心深重之人作之
T2214_.58.0672a05: 爲餘人作之得罪也。具如妙印鈔。問疏此
T2214_.58.0672a06: 是入祕密漫荼羅云云然者何曼荼羅耶。答
T2214_.58.0672a07: 入自性清淨心蓮花臺上本有曼荼羅知見自
T2214_.58.0672a08: 心八葉祕密不思議之體性故之爾也。問明
T2214_.58.0672a09: 云何。答a@m字也灌頂義可思之
T2214_.58.0672a10: 二作衆事業灌頂。此中有授明阿闍梨二種
T2214_.58.0672a11: 事業。一切灌頂事業全不出此二種也。大
T2214_.58.0672a12: 師御録并第七卷可思之。三以心傳心灌頂。
T2214_.58.0672a13: 謂師弟倶得瑜伽故離諸時方。以心傳心是
T2214_.58.0672a14: 即以阿闍梨va@m字智心之水灌弟子a字理心
T2214_.58.0672a15: 之頂令本有曼荼羅顯現故名爲以心灌頂
T2214_.58.0672a16: 也。具妙印鈔記之
T2214_.58.0672a17:   已上三種攝盡淺略深祕重重無盡一切灌
T2214_.58.0672a18:   頂。能能可面授之
T2214_.58.0672a19: 六五種三昧耶所。問疏云今世尊答略有五
T2214_.58.0672a20: 云云然者所言五種者何等耶。答一遙見
T2214_.58.0672a21: 三昧耶。二投花三昧耶。三授明三昧耶。
T2214_.58.0672a22: 已上三種總從終名授明灌頂。是即大師六七
月御灌頂是也。故御録云受明灌頂再三云云
四傳法三
T2214_.58.0672a23: 昧耶亦名傳
教灌頂
五祕密三昧耶已上二種名阿闍梨位大
師八月御灌頂是也
T2214_.58.0672a24: 御録云沐阿闍
梨位一度云云
問今此五種三昧耶餘經亦説之
T2214_.58.0672a25: 耶。答授明與傳法是兩部各別。或兩部不二
T2214_.58.0672a26: 之旨説之。是即餘經通途説相也。於祕密三
T2214_.58.0672a27: 昧耶者此經獨歩祕奧也。問何故此經獨説
T2214_.58.0672a28: 祕密三昧耶耶。答此經是大日如來甚深祕密
T2214_.58.0672a29: 之奧藏祕中最祕也。故疏云此經聖者所祕
T2214_.58.0672b01: 故不明白次第説也云云問若然者此經中唯
T2214_.58.0672b02: 説深祕不説淺略可云耶。答淺略深祕皆悉
T2214_.58.0672b03: 説之也。問以何得知淺略深祕皆悉説之如
T2214_.58.0672b04: 何。答疏三云又此經文有淺略深祕二釋。就
T2214_.58.0672b05: 深祕釋中復有淺深云云故知此經是如來世
T2214_.58.0672b06: 尊所祕也。故於文文句句中含容四重祕奧
T2214_.58.0672b07: 也。是故具説五種三昧道也。所謂初三種三
T2214_.58.0672b08: 昧耶淺略也。是即説兩部各別旨六七月御灌
頂分也此名
T2214_.58.0672b09: 授明灌頂亦名學法灌
頂當世所授許可分也
次傳法灌頂深祕分也。是
T2214_.58.0672b10: 則授兩部不二之旨八月御灌頂也從此
立阿闍梨位名
次就祕
T2214_.58.0672b11: 密三昧耶又分別五重。前四重祕中深祕分
T2214_.58.0672b12: 也。祕密第五要誓祕祕中深祕分也。問若然
T2214_.58.0672b13: 者正經文説祕中深祕深祕中深祕出在何文
T2214_.58.0672b14: 耶。答祕深曼荼羅品第十一云最初正
T2214_.58.0672b15: 覺敷置漫荼羅密中祕密大悲胎藏生云云
T2214_.58.0672b16: 十六釋云然前雖説爲祕密更有祕中祕。若不
T2214_.58.0672b17: 説此法者即通達前法亦不得成故爲最祕要
T2214_.58.0672b18: 也。若解此者一切世間諸漫荼羅悉皆同用
T2214_.58.0672b19: 之無所不入也云云私謂然前雖説爲祕密者
T2214_.58.0672b20: 祕密誠證明鏡也。更有祕中祕者祕中深祕
T2214_.58.0672b21: 誠證顯然也。又阿闍梨眞實智品第十六云解
T2214_.58.0672b22: 祕中最祕眞實智大心云云疏十七釋云祕
T2214_.58.0672b23: 密中最祕者祕有之相最祕之相。眞言智者
T2214_.58.0672b24: 智中之皆無上無過也云云私謂已上經疏文
T2214_.58.0672b25: 祕祕中深祕明白也。故知此經中説四重祕
T2214_.58.0672b26: 奧窮諸佛大智明五種三昧盡一切灌頂。如彼
T2214_.58.0672b27: 相傳偈中重重無盡無餘灌頂印可。是故此經
T2214_.58.0672b28: 號大日經王誠有所由哉。然諸流所傳纔得
T2214_.58.0672b29: 此中之一分以爲深極。譬如小冥飮一渧而
T2214_.58.0672c01: 爲足海水豈窮耶。得一察萬耳。問授明
T2214_.58.0672c02: 一種祕密一種已上總合名五種三昧耶可
T2214_.58.0672c03: 然。於第五祕密中復分別五重如何。答疏十
T2214_.58.0672c04: 五釋云然祕密曼荼羅復自有五種。第一謂於
T2214_.58.0672c05: 師所乃至而於其中同彼尊位也云云此文祕
T2214_.58.0672c06: 密内五重炳焉也。問若然者此五種三昧耶
T2214_.58.0672c07: 與七重印可云何可得意合耶。答遙見投花
T2214_.58.0672c08: 授明三種合爲初重大師六七月御灌頂是亦名學
法灌頂。是即相當許可灌頂
T2214_.58.0672c09: 第四傳法三昧耶即爲第二初重二重
T2214_.58.0672c10: 也。次以祕密之上五種復配第三重以下之
T2214_.58.0672c11: 五重也。但印可文第三重復雖可置傳法而
T2214_.58.0672c12: 略不置之。所以然者實第七重塔圓別祕已體
T2214_.58.0672c13: 三種合而可爲中位也。然爲隱祕彼三平等
T2214_.58.0672c14: 故略祕密初重之傳法開塔圖爲祕密第四重
T2214_.58.0672c15: 也。若無隱祕之義而授者。於祕密内復更
T2214_.58.0672c16: 置傳法智印理明理印智明而爲祕密初重。
T2214_.58.0672c17: 次置五&T037992;va@m明不至印五字明而爲祕密第
T2214_.58.0672c18: 二重。次置合掌印va@m縛印a明而爲祕密第
T2214_.58.0672c19: 三重。次置兩部阿闍梨位而爲祕密第四重。
T2214_.58.0672c20: 次置塔別祕己體而可爲祕密第五重也。最
T2214_.58.0672c21: 祕口決也。故面授祕符云授明傳法祕密
T2214_.58.0672c22:
T2214_.58.0672c23:   已上七重也。但中位塔婆位三法合成一
T2214_.58.0672c24:   位也。謂塔圖別祕薩埵己體也。但印可文
T2214_.58.0672c25:   略傳法以本有薩埵立第七重陰祕義也。
T2214_.58.0672c26:   祕密法故錯亂也。以口決爲正云云
T2214_.58.0672c27: 問若然者諸流皆授五智五a。所謂小野六
T2214_.58.0672c28: 帖酉酉厚雙紙等明鏡也。故今七重印可中
T2214_.58.0672c29: 不授之耶。答聊有甚深之祕旨故別不授之
T2214_.58.0673a01: 也。問其祕旨如何。答於此七重印可中毎重
T2214_.58.0673a02: 有五a五智之義。所謂初重胎明即五a
T2214_.58.0673a03: 白也。金明終va@m字攝h@u@mtr@a@hhr@i@ha@h四字。是即如
T2214_.58.0673a04: 如同一體即此身五佛之意大日之外無四
T2214_.58.0673a05: 佛故也。次第二重胎明初a字攝A aM aH A+uH
T2214_.58.0673a06: 所謂悉地出現品疏釋四處流出眞言云。從
T2214_.58.0673a07: 一字生二字從二字生四字云云
取意
avirah@u@m
T2214_.58.0673a08: kha@ma字而攝五a。又金明va@m字攝h@u@mtr@a@hhr@i@h
T2214_.58.0673a09: a@h四字。有五智具足義上記之可思之。故
T2214_.58.0673a10: va@m一字攝五智明也。次第三金明va@m胎明初
T2214_.58.0673a11: a字准前可思之。次第四重胎明va@m金明a
T2214_.58.0673a12: 亦准知之。次第五重胎ava@m亦准例可知
T2214_.58.0673a13: 之。如是省略七重印可巧兼綩。故別不出
T2214_.58.0673a14: 五智五a也。問何故今印可唯七重而不多
T2214_.58.0673a15: 少耶。答兼綜五部三部衆徳故。所謂初
T2214_.58.0673a16: 二重窮三部萬徳第三重已下五重盡五部衆
T2214_.58.0673a17: 徳也。問然者意云何。答初重中臺也即佛部
T2214_.58.0673a18: 也。第二重胎即蓮華部金金剛部也。故三
T2214_.58.0673a19: 悉地云是故八葉皆是大日如來一體也。是
T2214_.58.0673a20: 故中尊大日是法身也。祕密主金剛惠印是
T2214_.58.0673a21: 般若也。觀自在持蓮華印是解脱也。即身密
T2214_.58.0673a22: 法身徳口密是般若徳意密是解脱徳也。因
T2214_.58.0673a23: 般若故得解脱。解脱因般若。此二依法身
T2214_.58.0673a24: 之體即不離闕一不得猶如伊字三點云云
T2214_.58.0673a25: 五重即五部也。所謂第三重傳法即東方大
T2214_.58.0673a26: 圓鏡智也。第四重即南方平等性智也。第五
T2214_.58.0673a27: 重即西方妙觀察智也。第六重即北方成所
T2214_.58.0673a28: 作智也。第七重三法平等即中臺法界體性
T2214_.58.0673a29: 智也。故三悉云。然毘盧身土依正相融性相
T2214_.58.0673b01: 同一眞如遍法界大我也。身口意平等如太
T2214_.58.0673b02: 虚空。以虚空爲場以法界爲床。大日如來
T2214_.58.0673b03: 令知見此道示二種法身。智法身佛住實相
T2214_.58.0673b04: 理爲自他受用現三十七尊令一切入不二之
T2214_.58.0673b05: 道。理法身佛住如如寂照法然常住不動而
T2214_.58.0673b06: 動現於八葉爲自受用示三重曼荼羅令十界
T2214_.58.0673b07: 證大空。雖是理智之殊廣略之異也本來一
T2214_.58.0673b08: 法曾無殊異萬法歸一a字五部同一遮那也
T2214_.58.0673b09: 云云如是爲顯示如來三部五智之萬徳印可
T2214_.58.0673b10: 即七重也云云
T2214_.58.0673b11: 七畫曼荼羅作法所 問經密中之祕密云云
T2214_.58.0673b12: 然疏云何釋之耶。答疏云即是如來最正覺
T2214_.58.0673b13: 究極之説也。問若然者所謂究極之説者指
T2214_.58.0673b14: 何等極説耶。答彼塔中大事是也。問疏然大
T2214_.58.0673b15: 悲藏生前已説竟云云然者指何品耶。答指
T2214_.58.0673b16: 成就悉地品也。問疏云然前雖説爲祕密者
T2214_.58.0673b17: 指彼品何文耶。答指摩訶薩意處乃至得成不
T2214_.58.0673b18: 死句偈頌文也。問疏云更有祕中之祕云云
T2214_.58.0673b19: 者彼品中云知心性如是得住眞言行。既眞
T2214_.58.0673b20: 言最勝眞實妙行説窮之已。故如來沗引古
T2214_.58.0673b21: 佛而爲證。即如云如是眞實心古佛所
T2214_.58.0673b22: 然者云何。答彼品説如實之解知今説如
T2214_.58.0673b23: 實之行儀作法。是即以此經聖者所祕故故
T2214_.58.0673b24: 如來一處不説也。故彼品與當所交合相應
T2214_.58.0673b25: 而可修祕密甚深瑜伽也。故云然。前雖説爲
T2214_.58.0673b26: 祕密更有祕中之祕若不説此法者即通達前
T2214_.58.0673b27: 法亦不得成故爲最祕要也云云問疏云其作
T2214_.58.0673b28: 法者先作四方曼荼羅云云然者其作法如
T2214_.58.0673b29: 何。答是即深中之深密中之密也。是故疏云
T2214_.58.0673c01: 此事尤祕也。但心存之不可形於翰墨云云
T2214_.58.0673c02: 雖然若不記者末代密機誰聞其名字耶。是
T2214_.58.0673c03: 故忘越法記大概。仰願兩部諸尊明照知悲
T2214_.58.0673c04: 心令滿足自利利他大願。今疏其作法者先
T2214_.58.0673c05: 作四方曼荼者先於行者心上想汗栗馱心。
T2214_.58.0673c06: 其形猶如蓮華合而未敷之像。有筋脈約之
T2214_.58.0673c07: 以成八分男上向女下向。觀此蓮華令其開
T2214_.58.0673c08: 敷爲八葉白蓮華。此華臺上觀a字黄色方
T2214_.58.0673c09: 形放光照法界已上依當品疏四並
三悉地儀軌等書之
a字黄色
T2214_.58.0673c10: 方形壇上即自身在其壇中。從彼a字出生
T2214_.58.0673c11: 羅字燒身刹那悉同於灰燼已。此自灰中出
T2214_.58.0673c12: la@m字其色純白素色也。此純白圓明中安
T2214_.58.0673c13: va@m字。從此字而生水輪猶如白乳注白灰上
T2214_.58.0673c14: 以此方便復生淨菩提心佛種子。即生清淨
T2214_.58.0673c15: 法界之身内外明淨無垢也。如百錬眞金隨
T2214_.58.0673c16: 巧匠之手易成無盡之器當知火動時與風倶
T2214_.58.0673c17: 也。va字加空點即缺字也即地水火風空五
T2214_.58.0673c18: 大所成之身也已上入法品並
三悉地之意也
然後作六月持誦
T2214_.58.0673c19: 瑜伽。於此五大所成虚空法界大圓明中最
T2214_.58.0673c20: 初觀a字。黄色方形即自身全成a字。同黄
T2214_.58.0673c21: 色方形擧體皆悉a字圓明體也。即結五&T037992;
T2214_.58.0673c22: 印出入息即眞言也。見一相一味之圓明名
T2214_.58.0673c23: 一月。次第二月住水輪自身全成va@m字。同白
T2214_.58.0673c24: 色圓壇。擧體皆悉va@m字圓明也。即結八葉開
T2214_.58.0673c25: 敷印。出入息即眞言也。住一相清淨圓明名
T2214_.58.0673c26: 第二月。次住火輪。自身全成ra@m字同赤色三
T2214_.58.0673c27: 角壇。擧體皆悉ra@m字赤色圓明也。即結大惠
T2214_.58.0673c28: 刀以出入息爲ra@m字眞言。即見一相一味ra@m
T2214_.58.0673c29: 字赤色圓明即名第三月。次住風輪中。所謂
T2214_.58.0674a01: 側月也。自身成ha@m字同黒色半月壇。擧體皆
T2214_.58.0674a02: ha@m字黒色圓明也。即結轉法輪印以出入
T2214_.58.0674a03: 息爲ha@m字眞言。即見一相一縁ha@m字黒色圓
T2214_.58.0674a04: 明即名第四月。次住方圓曼荼羅自身坐其
T2214_.58.0674a05: 中。齊已下在黄色金剛輪中。齊已上在白色
T2214_.58.0674a06: 圓壇中。自身全成ava二字同黄白方圓壇
T2214_.58.0674a07: 擧體皆悉白黄和融故即成淺黄色圓明。不
T2214_.58.0674a08: 結印但以出入息爲ava眞言。即見一相一
T2214_.58.0674a09: 味無著離我寂滅平等大空明朗即名第五
T2214_.58.0674a10: 月。次住半月三角曼荼羅。自身處其中。齊已
T2214_.58.0674a11: 下風輪半月黒色也。齊已上火輪三角赤色
T2214_.58.0674a12: 也。自身全成hara二字。同黒赤半月三角壇
T2214_.58.0674a13: 擧體皆悉黒赤和合故即成黒赤色圓明。不
T2214_.58.0674a14: 結印但以出入息爲hara眞言即見六大無礙
T2214_.58.0674a15: 色心實相平等法界圓明即名第六月已上依持
明禁戒品
T2214_.58.0674a16: 三悉地
之意也
然後依入位品所説等至三昧所現方
T2214_.58.0674a17: 位法用而修瑜伽。所謂於如上之六大法界
T2214_.58.0674a18: 淨菩提心平正之心地即成就大悲胎藏佛海
T2214_.58.0674a19: 會莊嚴。所謂以金銀等五色寶而間錯莊嚴
T2214_.58.0674a20: 其地。此地上垂大寶蓋。而平正大地與此寶
T2214_.58.0674a21: 蓋凾蓋相稱理智平等而遍滿佛刹。於此周
T2214_.58.0674a22: 遍法界六大平正大地上安四方門標。所謂
T2214_.58.0674a23: 於東方盡空法界立二寶柱。其上置横栝其
T2214_.58.0674a24: 南方上各安半月。其上有光焔威光熾盛如
T2214_.58.0674a25: 朝日日光。而其門標上懸五色種種綵色幡
T2214_.58.0674a26: 及寶鐸白拂種種名衣等。次於南方盡空法
T2214_.58.0674a27: 界安門標。上置横栝其上有仰月。其上如意
T2214_.58.0674a28: 寶珠或五&T037992;。自餘莊嚴悉如東方。次於西方
T2214_.58.0674a29: 盡空法界安門標置横栝。其上有仰月。其上
T2214_.58.0674b01: 有蓮華臺。自餘莊嚴悉如東方。次於北方盡
T2214_.58.0674b02: 空法界安門標。上置横括其上有仰月。其上
T2214_.58.0674b03: 有商佉。自餘莊嚴悉如東方。上來一一門標
T2214_.58.0674b04: 莊嚴皆是其深祕藏表示也。謂東方表勇健
T2214_.58.0674b05: 菩提心降伏四魔三障。所謂二柱者本有大
T2214_.58.0674b06: 智大悲也。即寶幢及普賢也。其上横括悲智
T2214_.58.0674b07: 平等義相也。二之三角表旗即a字地大表
T2214_.58.0674b08: 示也。横括上二半月即va字水大表示也。一
T2214_.58.0674b09: 之三角火大也。一之半月風大也。一之三角
T2214_.58.0674b10: 一之半月和合即空大也。是則祕記所言方
T2214_.58.0674b11: 圓之人法也。半月上光焔即如實大智識大
T2214_.58.0674b12: 也。所謂悲智平等六大法界大菩提心也。白
T2214_.58.0674b13: 拂謂拂自他之塵勞令無垢清淨義也。寶鈴謂
T2214_.58.0674b14: 隨宜説法令他一切衆生住歡喜悦樂義也。
T2214_.58.0674b15: 名衣大悲覆護義也。寶幡謂萬善萬行招集
T2214_.58.0674b16: 義。已上東方大菩提心標示也。次南方門標
T2214_.58.0674b17: 者是大智大悲平等表示也。謂二柱開敷花
T2214_.58.0674b18: 及虚空藏也。横括如東方不二之義也。旗
T2214_.58.0674b19: 並半月亦如東方。即五大表示也。其上五&T037992;
T2214_.58.0674b20: 者。片方五&T037992;五大義也片方五&T037992;五智義也。
T2214_.58.0674b21: 所謂東方六大法界大菩提心如實修行。即
T2214_.58.0674b22: 五智五大三平等妙行也。白拂寶鐸等莊嚴
T2214_.58.0674b23: 皆如東方義門。是即有大悲萬行功徳法門
T2214_.58.0674b24: 也。次西方門標者是亦悲智具足義門也。謂
T2214_.58.0674b25: 一柱阿彌陀一柱觀音也。横括不二平等義
T2214_.58.0674b26: 也如上記之。旗及仰月是亦上如記之。其
T2214_.58.0674b27: 上蓮華臺者是則依南方大悲行願故證得本
T2214_.58.0674b28: 有華臺表示也。白拂寶鐸等無盡莊嚴是本
T2214_.58.0674b29: 有心蓮華臺上無量功徳法門也。次北方門
T2214_.58.0674c01: 標者是又悲智具足義也。謂一柱天鼓音佛
T2214_.58.0674c02: 也。一柱慈氏也。横括不二平等義也。旗及
T2214_.58.0674c03: 仰月如上五大具足義門也。其上商佉既得
T2214_.58.0674c04: 入西方自證華臺已。故常於三世示現三部
T2214_.58.0674c05: 無盡莊嚴吹大法螺驚覺一切衆生生死長夜
T2214_.58.0674c06: 令證得不生不滅大涅槃表示也。白拂等無
T2214_.58.0674c07: 盡莊嚴者普現色身三昧功徳法門也。問若
T2214_.58.0674c08: 然者如此門標等與經疏前後文如何相應
T2214_.58.0674c09: 耶。答疏一云自心發菩提心東方即心具萬行
T2214_.58.0674c10: 南方見心正等覺西方證心大涅槃北方發起
T2214_.58.0674c11: 心方便嚴淨心佛國中方謂此中大寶蓋者即
T2214_.58.0674c12: 此表示也。經悉地出現品説a@aa@ma@h至後
T2214_.58.0674c13: 問答授a@aa@ma@h@a@h。是即悲智離間成八葉
T2214_.58.0674c14: 即前八地也。還合八葉爲九地十地合九十
T2214_.58.0674c15: 爲第十一地。今八柱離開義亦如是。此即即
T2214_.58.0674c16: 事而眞故約四門表示八葉心蓮華萬徳也。
T2214_.58.0674c17: 旗及仰月者即五大也。悉地出現品所説a
T2214_.58.0674c18: virah@u@mkha@m是也。光焔五&T037992;蓮華螺貝者五佛
T2214_.58.0674c19: 三昧耶身也。即悉地出現品所説a@mva@mra@mha@m
T2214_.58.0674c20: kha@m是也。故知一一標示莫不表示前後所説祕
T2214_.58.0674c21: 密眞言深義也。問於八方隅建摩尼幢者其
T2214_.58.0674c22: 標幟如何。答是表毘盧舍那八種智徳。即
T2214_.58.0674c23: 開此八徳爲十六大生。前開四點爲十一地。
T2214_.58.0674c24: 是即胎金不二之深旨也。故經第一云八葉
T2214_.58.0674c25: 正圓滿鬚蘂皆嚴好金剛之智印遍出諸葉間
T2214_.58.0674c26: 云云問八功徳池其表示如何。答表示如來
T2214_.58.0674c27: 八葉心蓮華臺大悲水也。八徳是八葉表示
T2214_.58.0674c28: 也。妙音衆鳥表大悲應現隨類説法之義也。
T2214_.58.0674c29: 問時謂六時之花云云其表示如何。答表六
T2214_.58.0675a01: 度萬行大悲之花也。問又有種種寶樹羅列
T2214_.58.0675a02: 者表示如何。答如天寶樹出現種種無量珍
T2214_.58.0675a03: 妙之具。毘盧舍那大悲萬徳出生寶樹亦如
T2214_.58.0675a04: 是隨種種無量衆生願樂無不出現種種未曾
T2214_.58.0675a05: 有珠玉珍寶世間出世間一切樂具即此表示
T2214_.58.0675a06: 也。問八柱之中周匝寶繩而相連子繋云云
T2214_.58.0675a07: 其表示如何。答五智亦具五智表示也。所謂
T2214_.58.0675a08: 五智所成功徳重重無盡無有邊際。瑜祇言
T2214_.58.0675a09:     大日金剛峯 微細住自然
T2214_.58.0675a10:     光明常遍照 不壞清淨業云云
T2214_.58.0675a11: 謂垂如仰半月形者。五智所成功徳業爲行
T2214_.58.0675a12: 願風所吹大菩提心寶柱上而鎭翻表示也。
T2214_.58.0675a13: 問其地柔軟等云云表示如何。答如上六大
T2214_.58.0675a14: 無礙莊嚴微妙三平等地也。其地平等如掌
T2214_.58.0675a15: 柔軟如繒綿無礙如虚空。十方三世淨妙快
T2214_.58.0675a16: 樂皆悉莫攝在於此中無量樂器不繋而自然
T2214_.58.0675a17: 調韻。是即表三平等自受法樂三世常恒自
T2214_.58.0675a18: 然無作也。如是一一次第觀想已然後於此
T2214_.58.0675a19: 平等法界萬徳莊嚴大地上觀想八葉大蓮華
T2214_.58.0675a20: 王。於八葉各上觀a字。即成四方四角尊。一
T2214_.58.0675a21: 一尊心上觀h@u@m字成八之五&T037992;。即八柱也。一
T2214_.58.0675a22: 一寶柱各放五色光明普照虚空法界。一一
T2214_.58.0675a23: 光明成無數含室功徳莊嚴帝網重重不可思
T2214_.58.0675a24: 議也。此樓閣上有五箇寶幢。一一寶幢各放
T2214_.58.0675a25: 無數光照法界。凡一一微妙莊嚴不可勝計。
T2214_.58.0675a26: 於此五峯八柱法界樓閣中置十字羯磨。其
T2214_.58.0675a27: 羯磨齊立獨&T037992;金剛。其上置八輻輪。其上
T2214_.58.0675a28: 有八葉蓮華。其上有月輪。故入位品云無量
T2214_.58.0675a29: 菩薩隨福所感宮室殿堂意生之座如來信解
T2214_.58.0675b01: 願力所生云云疏十六釋云於此布列莊嚴之
T2214_.58.0675b02: 地復生無量隨諸菩薩福徳所感意生之座及
T2214_.58.0675b03: 宮。從如來信解生其坐羅烈亦作三重如
T2214_.58.0675b04: 上。大悲藏生曼荼羅布列次第也。又經初
T2214_.58.0675b05: 品云如來信解遊戲神變生大樓閣寶王高無
T2214_.58.0675b06: 中邊諸大妙寶王種種間飾菩薩之身爲師子
T2214_.58.0675b07: 云云所言大樓閣寶王者此中所云宮殿
T2214_.58.0675b08: 也。但彼四箇印時無所不至印也相傳。是即
T2214_.58.0675b09: 理智不二深旨率都婆總號深義也。次菩薩
T2214_.58.0675b10: 之身爲師子坐者。今令所説意生坐是也。
T2214_.58.0675b11: 是即以如意輪習此坐之全體。所謂彼菩薩
T2214_.58.0675b12: 第三印二手外縛蓮華也。立合二頭指如寶
T2214_.58.0675b13: 形即寶珠也。二大指並立二a字也。二無名
T2214_.58.0675b14: 指立合即獨&T037992;金剛也。二小指交立即羯磨
T2214_.58.0675b15: 也。二中指縛輪也。同心呪o@m輪也。padme
T2214_.58.0675b16: 也。cintama@ni寶珠也。jvala光明即獨&T037992;金剛
T2214_.58.0675b17: 也。h@u@m羯磨也。是以延命院口決如意輪輪手
T2214_.58.0675b18: 即法界生印也。拳羯磨也。風指獨&T037992;也。輪即
T2214_.58.0675b19: 輪也。不作寶珠者子紬
在之
祕記云觀淨菩提心
T2214_.58.0675b20: 事。自觀我心雖無色無形而本來清淨潔白
T2214_.58.0675b21: 猶如滿月云云爲標無色無形故不作寶珠也。
T2214_.58.0675b22: 又如意輪己體a云云以是義故云菩薩之
T2214_.58.0675b23: 身爲師子也。故知今意生之坐者。金剛即
T2214_.58.0675b24: 寶光。蓮華即羯磨。如如同一體。即此身五佛
T2214_.58.0675b25: 之金剛坐是也。故當所經云羯磨金剛。其上
T2214_.58.0675b26: 妙蓮華開敷合果實云云疏云又作十字金剛
T2214_.58.0675b27: 印如前作之但以十字爲異耳。其十字金剛
T2214_.58.0675b28: 印上畫作蓮華。仰而半敷令此十字如花莖
T2214_.58.0675b29: 之状云云私云所言花者月
輪中未敷蓮花也
問餘所亦有如此説
T2214_.58.0675c01: 耶。答經第三悉地出現品云。中妙金剛坐方
T2214_.58.0675c02: 位正相直其上大蓮華八葉鬚蘂敷云云疏十
T2214_.58.0675c03: 一釋云於曼荼羅中置十字羯磨金剛坐者令
T2214_.58.0675c04: 正四方於彼上作大蓮八葉並蘂在金剛
上作
此即
T2214_.58.0675c05: 金剛座也。故言金剛同也云云私云此文十字羯
磨及金剛蓮花顯
T2214_.58.0675c06: 然見
又疏十二云。此菩薩以金剛杵上而有
T2214_.58.0675c07: 蓮華爲座也云云私云此文金剛杵
並蓮花明白也
問若然者輪
T2214_.58.0675c08: 及月輪不見如何。答悉地出現品云。爲説此
T2214_.58.0675c09: 法故而現菩提坐最勝阿字句大因陀羅輪。
T2214_.58.0675c10: 説名瑜伽座云云瑜祇云釋輪以爲座云云
T2214_.58.0675c11: 成就悉地品深居圓鏡中應現諸方所。猶如
T2214_.58.0675c12: 淨水月普現衆生前云云私云此等文輪及
月輪此又明白也
問若
T2214_.58.0675c13: 然何故必以如此五種物而爲所座耶。答是
T2214_.58.0675c14: 則五智圓滿表示也。問以何得知五智圓滿
T2214_.58.0675c15: 示如何。答瑜祇云金剛即寶光蓮華即羯
T2214_.58.0675c16: 磨如如同一體即此身五佛云云此中金剛者
T2214_.58.0675c17: 東方即獨&T037992;也。寶光者南方即圓明月輪也。
T2214_.58.0675c18: 蓮華者西方即輪上蓮華也。羯磨者最下十
T2214_.58.0675c19: 字羯磨即北方也。如如同一體者中方也。即
T2214_.58.0675c20: 輪也。摧四佛心地令至如如平等地。即大日
T2214_.58.0675c21: 普門三昧地也。故以輪爲三昧耶形而中間
T2214_.58.0675c22: 安之。餘自可見也。如是如法觀想已然後於
T2214_.58.0675c23: 最上滿月圓明中觀未敷蓮華像。以前獨&T037992;
T2214_.58.0675c24: 金剛而成莖八葉鬚蘂妙好也。漸開敷微妙
T2214_.58.0675c25: 清淨如水中蓮華適得日光之照用盛開敷
T2214_.58.0675c26: 微妙清淨。當於此蓮臺上之八方及中央置
T2214_.58.0675c27: 九白點。其上置黄白二枚a字。從此黄白a
T2214_.58.0675c28: 字各放光。其光和融而淺黄色也。是即淨法
T2214_.58.0675c29: 界色與金剛智體和合故淺黄色也。其光暉
T2214_.58.0676a01: 普周遍盡空法界照明一切衆生。其暉盛猛
T2214_.58.0676a02: 如合衆星。其光暉威猛熾盛如合會千電聚
T2214_.58.0676a03: 集億日即是淨菩提心如意寶珠形。而從一
T2214_.58.0676a04: 一色光出生無量無邊不可思議如意寶珠。
T2214_.58.0676a05: 令遍滿盡空法界海。從巧色摩尼身出巧色
T2214_.58.0676a06: 摩尼語示巧色摩尼法。令普門法界六道四
T2214_.58.0676a07: 生及三乘根機内薫密益捨邪歸正發心修行
T2214_.58.0676a08: 終證大菩提。如是觀想相應名眞實眞言行。
T2214_.58.0676a09: 是即古佛所宣説也。故當所經云於彼大蓮
T2214_.58.0676a10: 印大空點莊嚴八葉悉圓整也。善好具鬚蘂
T2214_.58.0676a11: 云云疏十六釋云其花上又安八葉之花。即
T2214_.58.0676a12: 如前五佛四菩薩方位也。當以心想而置九
T2214_.58.0676a13: 點。即是臺及八葉中各想一點也。此點即是
T2214_.58.0676a14: 大空之證也。此成正覺義也。又云花中安子
T2214_.58.0676a15: 者謂畫蓮子或十或過或減亦無在。於此八
T2214_.58.0676a16: 葉及中當作方圓曼荼羅私云黄色a字云
方白色a字云圓
而畫
T2214_.58.0676a17: 本尊之像私云轉二a
成如意寶形也
佛方壇私云黄色a字金剛
智體故佛正知之
T2214_.58.0676a18: 義即云佛方壇是即本
初不生之大智門也
菩薩圓也私云白色a字也是即
淨法界理白色圓明體
T2214_.58.0676a19: 也是即自性清淨本不生
大悲自性云菩薩圓也
此是眞實心性古佛道同
T2214_.58.0676a20: 也。但以心想作之不可示於心外故。云此事
T2214_.58.0676a21: 尤祕。但心存之不可形於翰墨也云云
T2214_.58.0676a22:   永正十三丙子八月二十三日書了
T2214_.58.0676a23:              光範之云云
T2214_.58.0676a24:   永祿九年丙寅九月二十八日 快遍書了
T2214_.58.0676a25:   寛文二年壬寅卯月三日書寫了 宥算
T2214_.58.0676a26:   元祿四辛未七月上旬日書寫了
T2214_.58.0676a27:            大苾芻獨寶
T2214_.58.0676a28:
T2214_.58.0676a29:
T2214_.58.0676b01:
T2214_.58.0676b02: 大日經疏妙印抄口傳九
T2214_.58.0676b03:   te
T2214_.58.0676b04: 一畫曼荼羅作法之餘
T2214_.58.0676b05:   已上祕密曼荼羅品入位品持明禁
戒品等取合成一事故別不出之
T2214_.58.0676b06: 二汗栗馱眞實心
T2214_.58.0676b07: 三阿闍梨眞實智事
T2214_.58.0676b08:   已上阿闍梨眞實智品
T2214_.58.0676b09: 四自性本源戒事
T2214_.58.0676b10:   已上受方便學處品
T2214_.58.0676b11: 五我之自體事
T2214_.58.0676b12: 六百光遍照王布字事
T2214_.58.0676b13:   已上百字生品
T2214_.58.0676b14: 七大智灌頂地事
T2214_.58.0676b15:   已上百字果相應品
T2214_.58.0676b16: 八内心之大我事
T2214_.58.0676b17: 九眞言救世者事
T2214_.58.0676b18:   已上百字位成品
T2214_.58.0676b19: 十自性如是覺名不可得事
T2214_.58.0676b20: 十一a字爲本尊事
T2214_.58.0676b21: 問若然者餘所亦有此説耶。答有之。所謂
T2214_.58.0676b22: 入位品云法界幖幟大蓮華王出現如來法界
T2214_.58.0676b23: 性身安住其中云云疏十六釋云法界幖云
T2214_.58.0676b24: 私云未
會幖之
即從法界生即法界壇幖幟也私云彼意生
宮殿及座即
T2214_.58.0676b25: 是自心法界壇萬
徳莊嚴幖示也
此標中有性義。梵文語含也。標
T2214_.58.0676b26: 即是性也私言如此幖幟非本無今
有是則自性天然幖示也
法界體性本來
T2214_.58.0676b27: 淨第一無相也。還用法界而莊嚴之私云
自性
T2214_.58.0676b28: 清淨法界體性雖甚深無相以自性清淨
法界萬徳還莊嚴自性清淨法界己體也
然生大蓮華
T2214_.58.0676b29: 如來位彼法界第一私云未會
之經文也
中有大蓮
T2214_.58.0676c01: 華王私云圓明中未敷蓮是即正自
性法身己體也故云王也
當知彼中如來
T2214_.58.0676c02: 正位者未會
經文也
花既量同法界指圓明中
未敷蓮花
當知
T2214_.58.0676c03: 佛身亦復如是私云未敷蓮中二牧之
a字是理智二法身也
此即中
T2214_.58.0676c04: 胎八葉之花也云云又百字位成品云八葉從
T2214_.58.0676c05: 意生。蓮華極嚴麗也云云疏十九釋云。此花
T2214_.58.0676c06: 臺從心意生。即是觀於自心八葉蓮華。此花
T2214_.58.0676c07: 不從餘所生即從意生。意即是花無二無別
T2214_.58.0676c08: 云云又成就悉地品云。念彼蓮華處八葉
T2214_.58.0676c09: 鬚蘂敷私云彼月輪
中蓮花王也
花臺阿字門未敷中
a
深居圓鏡
T2214_.58.0676c10: 所居彼月輪能居
未敷並二a字也
問今但説一箇a字。何故
T2214_.58.0676c11: 彼中置二箇a字耶。答入位品云諸佛甚奇
T2214_.58.0676c12: 特權智不思議乃至還入如來不思議法身云云
T2214_.58.0676c13: 疏十六釋云復次前偈云奇哉者。梵音奇哉
T2214_.58.0676c14: 即於初首而有阿聲乃至有入如來祕密法
T2214_.58.0676c15: 身不思議此不思議梵云阿眞底亦有阿聲意
T2214_.58.0676c16: 明從阿而出又從阿而入也。此兩頭上下指
T2214_.58.0676c17: 兩阿字。明一切法出入即同法界之體也云云
T2214_.58.0676c18: 經第七卷云如前心供養之儀者。指此入位
T2214_.58.0676c19: 品而爲出世成就正行也。疏一云心自證心
T2214_.58.0676c20: 心自覺心云云菩提心論云於内心中觀日
T2214_.58.0676c21: 月輪云云又云炳現阿字素光色禪智倶入金
T2214_.58.0676c22: 剛縛云云又云其圓明則普賢身也。亦是普
T2214_.58.0676c23: 賢心也云云煎藥縁起云大師
御製
阿煎藥又
T2214_.58.0676c24: 名如意亦名阿伽陀乃至若人信此祕密妙藥
T2214_.58.0676c25: 施與一切能生世間出世間利故名如意。又
T2214_.58.0676c26: 彼種子之中有兩箇a字。即是現智和合義
T2214_.58.0676c27: 世人不知之
處也云云
私謂彼種子之中有兩箇a字者
T2214_.58.0676c28: 正指此別祕中白黄兩箇a字也。凡此深密
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