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三密鈔 (No. 2710_ 淨嚴撰 ) in Vol. 84

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T2710_.84.0715a01:
T2710_.84.0715a02:   No.2710
T2710_.84.0715a03:
T2710_.84.0715a04: siddh@a@m三密鈔
T2710_.84.0715a05: 悉曇三密鈔序
T2710_.84.0715a06: 詳夫悉曇梵章之爲學也。入眞言門之閫
T2710_.84.0715a07: 閾。升瑜伽堂之階梯。不閫閾而入門。
T2710_.84.0715a08: 階梯而升堂者未之有也。故學金剛
T2710_.84.0715a09: 者。要須先肄悉曇。凡梵字有字相
T2710_.84.0715a10: 。所言字相者。如中國隷楷訓詁。竺乾人
T2710_.84.0715a11: 兒女走卒亦通習之。若夫據字義。則聲字實
T2710_.84.0715a12: 相法佛境界。不指眞道者。雖大人耆宿
T2710_.84.0715a13: 得而窺窬。佛言若出法性。外別有
T2710_.84.0715a14: 間文字者。妄心謬見。非眞言也。自字義觀。
T2710_.84.0715a15: 則世間文字。即法然聲字。亦是法身之語密
T2710_.84.0715a16: 也。與身心二密。平等無差。故云法身三密。
T2710_.84.0715a17: 一一皆至第一實際妙極之境。語等於心。身
T2710_.84.0715a18: 於語。所以名爲三密平等法門也。悉曇
T2710_.84.0715a19: 三密之稱。蓋亦由茲乎。繹其世間字本。有
T2710_.84.0715a20: 梵王毘伽羅論。摩醯悉地囉窣覩等章。厥餘
T2710_.84.0715a21: 支流者。不勝言。曁悉曇之學流于中華
T2710_.84.0715a22: 高僧名士。專攻純精者稍多。獨山陰智廣法
T2710_.84.0715a23: 師。撰悉曇字&T047368;。嵩嶽一行禪師。頌字母表
T2710_.84.0715a24: 學者服習以爲手鑑焉。論其東被也。肇弘
T2710_.84.0715a25: 法大師承來。而著字母及釋義。式弘其傳
T2710_.84.0715a26: 爾來吾邦禀味研覈。立一家者亦復不少。
T2710_.84.0715a27: 元慶中。睿峯安然公。編悉曇藏八卷。多引
T2710_.84.0715a28: 經論章疏。證義詳事。洽博纖悉。寔梵學之
T2710_.84.0715a29: 大成也。然人猶或議。間有攣顯網。濶
T2710_.84.0715b01: 祕要。又始渉者多苦於檢閲矣。有内州覺
T2710_.84.0715b02: 彦闍梨名淨嚴。神智天發。幻有奇童之聲。嘗
T2710_.84.0715b03: 名野山。礪刃講席。歴扣淵匠。搜羅玄微
T2710_.84.0715b04: 幾歸歇於扮郷。棲神于林下。素粹於悉
T2710_.84.0715b05: 。禪暇輒操悉曇三密鈔一部。門目
T2710_.84.0715b06: 次第。解義弗滯。凡八卷。靡其祕要。可
T2710_.84.0715b07: 謂悉曇門。露裸裸赤灑灑。豈非梵字之祕府。
T2710_.84.0715b08: 而後學之奇珍乎。至其會釋字義者。詞義
T2710_.84.0715b09: 無礙。如圓珠。痛快醇至。誠可嘉歎焉。尋
T2710_.84.0715b10: 光明眞言觀誦要門二卷。亦是眞觀誦之
T2710_.84.0715b11: 要門也。名實不忒。曷不欽若哉。頃承
T2710_.84.0715b12: 二部。且索拙語爲辨於卷首。予惟老極衰
T2710_.84.0715b13: 朽。斷無文思。固辭不諾。而索之益力。故筆
T2710_.84.0715b14: 此以塞其意
T2710_.84.0715b15:   時貞享元年歳在甲子抄秋吉旦
T2710_.84.0715b16:  瑞應老比丘泊如運敞敬題 
T2710_.84.0715b17:
T2710_.84.0715b18: 悉曇三密鈔叙引
T2710_.84.0715b19: 客問余曰。頃聞子製悉曇三密鈔擅以
T2710_.84.0715b20: 竺邦文字會眞言教法漫爲字義眞實之
T2710_.84.0715b21: 矣。夫聲名句文也者則不相應法而非
T2710_.84.0715b22: 心法體。亦是因縁而生之假事也。豈本有不
T2710_.84.0715b23: 改之眞理耶。又子之所謂三密也者世尊名
T2710_.84.0715b24: 之於如來不測之身口意。誰關世間麁淺之文
T2710_.84.0715b25: 乎。又問子翫味梵國之風俗果有何益。子
T2710_.84.0715b26: 儻有説莫鐘谷。余從容而告之曰。吁子
T2710_.84.0715b27: 來前。余雖不敏蚤入密林或作樸樕。試爲
T2710_.84.0715b28: 論之。夫習分大小根殊頓漸。或紆曲而到
T2710_.84.0715b29: 或直截而入。是故如來設教三一作條顯密
T2710_.84.0715c01: 別科。紆曲則顯教權巧。直截則密藏本分也。
T2710_.84.0715c02: 其顯教也者則寂滅理體説爲自然無作。動
T2710_.84.0715c03: 轉事相以爲隨縁有爲或譚性具隨縁
T2710_.84.0715c04: 法界縁起事理融即。而以事假理
T2710_.84.0715c05: 假實體別果落隔歴。故至其實説則泯
T2710_.84.0715c06: 理遮情入空。寂滅絶離以爲宗極。金剛
T2710_.84.0715c07: 頂守護國界等經。云一切義成就菩薩身證
T2710_.84.0715c08: 十地身心寂滅平等住如實際者是
T2710_.84.0715c09: 也。佛華法華法界眞如。及禪門所宗無位眞
T2710_.84.0715c10: 人本分田地當之矣。次密藏也者則直示
T2710_.84.0715c11: 佛果地之法故不常途如情之事理。所謂
T2710_.84.0715c12: 事者色心也。胎藏金剛也。色則五大心則識
T2710_.84.0715c13: 大。理者名色智者名心。是此色心無始本
T2710_.84.0715c14: 有自然法爾常恒眞實無礙相應之故。顯形
T2710_.84.0715c15: 表色。名句文身。聲香味觸。飛沈動植。無有
T2710_.84.0715c16: 一法而非眞實之者。一塵包萬法而同歸
T2710_.84.0715c17: 一念收曠劫而融攝。是故山河草木與人天
T2710_.84.0715c18: 鬼畜心性同一更不増減。諸世天等與毘盧
T2710_.84.0715c19: 遮那徳相平等無勝劣是則偏就此有
T2710_.84.0715c20: 爲事相而説不二。未曾寄彼無相眞如
T2710_.84.0715c21: 圓融也。若夫説因縁假有則隨迷情所
T2710_.84.0715c22: 而權示之耳。若約覺者所知則塵々法
T2710_.84.0715c23: 々常恒現起而超過生滅離假實。更非
T2710_.84.0715c24: 彼因位言心之所能及也。所以諸顯教中説
T2710_.84.0715c25: 之言斷心滅終不一言句也。顯密優降
T2710_.84.0715c26: 權實差品以之可識矣。曰若大日薄伽梵爲
T2710_.84.0715c27: 將來末世最上乘者自覺聖智本地境界
T2710_.84.0715c28: 持世間童蒙所知文字而説眞言道句法
T2710_.84.0715c29: 所謂梵書阿字等乃至迦字等是也。斯阿字
T2710_.84.0716a01: 等則遮那恒演釋迦傳説淨天弘宣。而約
T2710_.84.0716a02: 則達磨爾有常存不亡故大毘盧遮那經
T2710_.84.0716a03: 説祕密主此眞言相非一切諸佛所作
T2710_.84.0716a04: 他作亦不隨喜。何以故以是諸法法如
T2710_.84.0716a05: 故。若諸如來出現若諸如來不出諸法法爾
T2710_.84.0716a06: 是住。謂諸眞言。眞言法爾故上明法爾
下示加持
T2710_.84.0716a07: 密主成等正覺一切知者一切見者出興于
T2710_.84.0716a08: 。而自此法説種種道種種樂欲種種諸
T2710_.84.0716a09: 衆生心。以種種句種種文種種隨方語言種
T2710_.84.0716a10: 種諸趣音聲。而以加持眞言道下明
言道及
T2710_.84.0716a11: 能所加
祕密主云何如來眞言道。謂加持此
T2710_.84.0716a12: 書寫文字乃至祕密主以要言之。諸如來一
T2710_.84.0716a13: 切智智一切如來自福智力自願智力一切法
T2710_.84.0716a14: 界加持力隨順衆生其種類示眞言
T2710_.84.0716a15: 教法下出
教體
云何眞言教法。謂阿字門一切諸
T2710_.84.0716a16: 法本不生故。迦字門一切諸法離作業故乃至
T2710_.84.0716a17: 訶字門一切諸法因不可得故無畏三藏説。
T2710_.84.0716a18: 世尊以未來世衆生鈍根故迷於二諦
T2710_.84.0716a19: 俗而眞。是故慇懃指事言祕密主云
T2710_.84.0716a20: 何如來眞言道謂加持此書寫文字。以世間
T2710_.84.0716a21: 文字語言實義。是故如來即以眞言實義
T2710_.84.0716a22: 持之。若出法性外別有世間文字者。即
T2710_.84.0716a23: 是妄心謬見。是則墮於顛倒眞言已上
T2710_.84.0716a24: 而此阿等即是形音。形音必帶義趣。形音
T2710_.84.0716a25: 則可見可聞豈非身語二密。義則可念豈非
T2710_.84.0716a26: 意密形音全體即是義趣無二無別故云
T2710_.84.0716a27: 即字字即實相。經云眞言相獨爲此也。而
T2710_.84.0716a28: 單言隻字含苞法界故禮誦之則曠劫業
T2710_.84.0716a29: 海忽竭。修觀之則無始煩塵頓袪。乃至現生
T2710_.84.0716b01: 如來地。故經又云。眞言三昧門。圓滿一切
T2710_.84.0716b02: 所謂諸如來。不可思議果。具足衆勝願
T2710_.84.0716b03: 眞言決定義。超越於三世。無垢同虚空
T2710_.84.0716b04: 不思議心。起作諸事業。到修行地者。授
T2710_.84.0716b05: 思議果。是第一眞實。諸佛所開示。若知
T2710_.84.0716b06: 法教。當諸悉地。最勝眞實聲。眞言眞言
T2710_.84.0716b07: 相。行者諦思惟。當不壞句已上然則彼梵
T2710_.84.0716b08: 書者即是眞言道。又是法佛法然三密而有
T2710_.84.0716b09: 斯勝益。然儞未顯密兩乘之大歸。猥
T2710_.84.0716b10: 空見小管而窺不生義天。提偏執拙蠡
T2710_.84.0716b11: 而測無盡徳海。苟加疑難。豈可當耶。客唯
T2710_.84.0716b12: 唯而退矣。今剞劂氏請行之。故叙其始
T2710_.84.0716b13: 而以冠其端。不鄙野之誚。惟冀後之
T2710_.84.0716b14: 學者知其要樞
T2710_.84.0716b15:  時天和第二龍集玄黓閹茂季夏初朔布
T2710_.84.0716b16:  灑星日住河州延命密寺
T2710_.84.0716b17:   傳瑜伽上乘小苾芻淨嚴于寶輪堂
T2710_.84.0716b18: siddh@a@m三密鈔科目
T2710_.84.0716b19:   此書一部大分八門
T2710_.84.0716b20: 第一梵字本源門三
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T2710_.84.0716c01:      四大日相承(五左)
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T2710_.84.0717a01:      五五處分別(三十四左) 初直拗分別(三十八左)
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T2710_.84.0717b01:     初五句字三
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T2710_.84.0717c01:      初單章三
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T2710_.84.0718a01:       二第五章二
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T2710_.84.0718b01:        二出字體(七十七左)
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T2710_.84.0718c01:     四第十六章四      七( Ga 等與 aM 字異 十二右)
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T2710_.84.0719a01:      二據悉曇藏(四十六左)
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T2710_.84.0719b01: 第七音韻相通門三(七十右)
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T2710_.84.0719c01:   二別釋四
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T2710_.84.0720a01:     二遍口九
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T2710_.84.0720a12: siddh@a@m三密鈔科目
T2710_.84.0720a13:
T2710_.84.0720a14:
T2710_.84.0720a15: siddh@a@m三密鈔卷上
T2710_.84.0720a16:  金剛乘末裔淨嚴集 
T2710_.84.0720a17: 今將此梵字siddh@a@m略述八門。一梵字本
T2710_.84.0720a18: 源門。二悉曇題目門。三本字形音門。四合字
T2710_.84.0720a19: 轉聲門。五重字混聲門。六聯聲合呼門。七音
T2710_.84.0720a20: 韻相通門。八字相字義門
T2710_.84.0720a21: 第一梵字本源門
T2710_.84.0720a22: 初梵字本源者粗辨三段。初明法爾常恒體
T2710_.84.0720a23: 二釋隨縁相承別。三辨淺略深祕異
T2710_.84.0720a24: 初明法爾常恒體者。大毘盧遮那經第二具縁
眞言品
T2710_.84.0720a25: 云。祕密主此眞言相非一切諸佛所作。不
T2710_.84.0720a26: 他作亦不隨喜。何以故。以是諸法法如
T2710_.84.0720a27: 故。若諸如來出現若諸如來不出。諸法法爾
T2710_.84.0720a28: 是住。謂諸眞言。眞言法爾故已上同經疏
T2710_.84.0720b01: 七云。以如來身語意畢竟等故。此眞言相
T2710_.84.0720b02: 聲字皆常。常故不流無變易法爾如是。
T2710_.84.0720b03: 造作所成。若可造成即是生法。法若有
T2710_.84.0720b04: 生則可破壞。四相遷流無常無我。何得
T2710_.84.0720b05: 眞實語耶。是故佛不自作他作。設
T2710_.84.0720b06: 令有能作之人亦不隨喜。是故此眞言相若
T2710_.84.0720b07: 佛出興於世若不出世。若已説若未説若現
T2710_.84.0720b08: 説法住法位性相常住。是故名必定印。衆
T2710_.84.0720b09: 聖道同。即此大悲漫荼羅一切眞言。一一眞
T2710_.84.0720b10: 言之相皆法爾如是。故重言之也已上法爾
T2710_.84.0720b11: 法體者即是六大法身。謂言字體則五種形
T2710_.84.0720b12: 方。圓。三角。
半月。團形
黄。白。赤。
黒。青。
聲韻則阿等音響。
T2710_.84.0720b13: 義趣則法性五大不生。離言。離塵。
離因。等空等也
即識
T2710_.84.0720b14: 大所了。是故大日疏七云。復次如來一一三
T2710_.84.0720b15: 昧門聲字實相。有佛無佛法如是故即是故
T2710_.84.0720b16: 流。即是如來本地法身已上開口發聲一一
T2710_.84.0720b17: 言語體全法身故。信修之者成就世間一切
T2710_.84.0720b18: 獲出世無上果。故大毘盧遮那經
同品
T2710_.84.0720b19: 云。眞言三昧門圓滿一切願。所謂諸如來不
T2710_.84.0720b20: 可思議果乃至是第一眞實諸佛所開示。若
T2710_.84.0720b21: 此法教諸悉地已上然如是必
T2710_.84.0720b22: 修成。愼勿自然成。故同經疏七云。且
T2710_.84.0720b23: 阿字門無生妙慧一切衆生等共有之。但
T2710_.84.0720b24: 自證知故。如貧女伏藏不其勢
T2710_.84.0720b25: 。發行時如方便開發。入證時如寶藏現前
T2710_.84.0720b26: 爾時隨意受用所求必獲已上而復於修有
T2710_.84.0720b27: 淺觀深修。淺觀但信唯成世間願望。深
T2710_.84.0720b28: 解觀達頓證無上悉地。故同疏又云。然此悉
T2710_.84.0720b29: 曇字母幼童皆亦誦持。至於護摩供養等
T2710_.84.0720c01: 陀世仙亦皆共作。而今此眞言門所以獨成
T2710_.84.0720c02: 祕密者。以眞實義加持耳。若但口誦
T2710_.84.0720c03: 而不惟其義字義
句義
只可世間義利
T2710_.84.0720c04: 豈得金剛體性乎。故偈云最勝眞實聲
T2710_.84.0720c05: 眞言門語
密之體也
眞言字形眞言相實相即
字義也
行者諦思惟
T2710_.84.0720c06: 不壞句已上 句者行迹止息處也。
不壞句者安住金剛心殿也 如上諸文
T2710_.84.0720c07: 眞言行最爲
緊要。應
T2710_.84.0720c08: 二釋隨縁相承別者。夫法爾之法必隨縁而
T2710_.84.0720c09: 彰故。大日疏七云。爲此法身遍施
T2710_.84.0720c10: 故。還以自在神力持如是法爾聲字
T2710_.84.0720c11: 故。此聲字即是諸佛加持之身。此加持身即
T2710_.84.0720c12: 能普作隨類之身在。當知加持聲
T2710_.84.0720c13: 字亦復如種子字即是
佛菩薩身也
是故行者但一心諦縁
T2710_.84.0720c14: 此聲字。自當佛加持身。若見加持身
T2710_.84.0720c15: 即見本地法身法爾即隨縁故不
本地體即加持身也
若見本地
T2710_.84.0720c16: 法身時即是行者自身行者色心實相
即理智法身故
故此一一
T2710_.84.0720c17: 字門即是如來不思議果。不別處
T2710_.84.0720c18: 已上
疏文
 隨縁相承且有四別
T2710_.84.0720c19: 梵王相承者。劫初成時摩醯首羅即商羯羅
初禪梵王
T2710_.84.0720c20: &MT80633;和合生子名婆藍摩略云
彼有
T2710_.84.0720c21: 四面四婆陀又云吠陀又云
圍陀。此曰
並是世法。後
T2710_.84.0720c22: 面所説名阿闥婆陀。即聲明也。後人更造
T2710_.84.0720c23: 四婆陀。其一名毘伽羅論新云毘阿羯喇
。此云聲明
T2710_.84.0720c24: &T047368;。廣&T047368;諸法能詮
即解阿闥婆陀
西方重此聲論。經十二
T2710_.84.0720c25: 乃有通解。非初學者之所能解常騰法
花論注
T2710_.84.0720c26: 婆藍摩亦曰造書天。三兄弟作三行書。梵王
T2710_.84.0720c27: 左行梵書。伽婁仙人造右行伽書。最弟蒼
T2710_.84.0720c28: 頡造下行篆書藏一言梵王所説者根本
T2710_.84.0720c29: 四十七言也。謂十二麼多三十五體文。合字
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