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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:
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_.58.0639a12: 已上總題了
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_.58.0639a20: 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_.58.0639b01: 云。便結根本三昧耶印以二手虚心合掌復當
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_.58.0639b12: 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_.58.0639b17: 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_.58.0639b22: 疏一云信解者始從眞正發心乃至成佛於是
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
上各具空點而成
T2214_.58.0639c02:
。是則五智圓滿成等正覺之義
T2214_.58.0639c03: 也
T2214_.58.0639c04: 問。若然者何故三悉地儀軌擧上品悉地明之
T2214_.58.0639c05: 時字無點耶。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: 住本覺無相字圓明故云唯有明朗。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: 無差別一大虚空輪知空盡消體
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_.58.0639c18: 問。此印説所云何。答。經第四卷如上出之。又
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_.58.0639c26: 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_.58.0640a02: 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
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_.58.0640a09: 問。何故於字加
之點耶。答。字體
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: 者無字云何。答。經偈頌中説二字即
T2214_.58.0640a14: 是擧東西攝南北也。仍疏家經之外加
T2214_.58.0640a15: 釋而滿足四轉也。是則金剛即寶光蓮
T2214_.58.0640a16: 華即羊石之意也。如字者四例
T2214_.58.0640a17: 可知也。是故疏家偈頌之二字釋加
T2214_.58.0640a18:二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通
T2214_.58.0640a20: 之眞言亦兼後之偈頌文之中而演説
T2214_.58.0640a21: 之。又
第九品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
T2214_.58.0640a23:
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: 於三字加點説之。是即三密相應之
T2214_.58.0640a28: 表相也。所謂字縛義入字門故即無縛
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。次字因業義也。入
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: 密金剛部之表示也字等空。入字門故。
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: 此眞言中即兼識大義。故疏於字釋三
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: 巧妙之義故於初字而加修行及淨除二點。
T2214_.58.0640b13: 於三字加三昧大空點。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_.58.0640b18: 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_.58.0640b24: 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_.58.0640c06: 疏第四云。凡人汗栗駄心猶如蓮花合而未
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_.58.0640c11: 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。
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_.58.0640c19: 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_.58.0640c24: 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_.58.0641a04: 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_.58.0641a10: 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_.58.0641a16: 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_.58.0641a23: 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法
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_.58.0641b11: 大即字也。本不生者地大即字也。出過
T2214_.58.0641b12: 語言道者水大即字也。諸過得解脱者火
T2214_.58.0641b13: 大即字也。遠離於因緣風大即字也。知
T2214_.58.0641b14: 空等虚空者空大即字也。已離一切暗者
T2214_.58.0641b15: 月輪即字也。第一實無垢者蓮花即字
T2214_.58.0641b17: 礙徳。字六大清淨理也。字者六大本不
T2214_.58.0641b18: 生有色光明智種字也。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。字者
T2214_.58.0641b23: 五輪之色光。菩提心如意寶珠也。此塔婆下
T2214_.58.0641b24: 在寶蓮也。總令在月輪中即字也。所以
T2214_.58.0641b25: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_.58.0641c05: 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_.58.0641c10: 私謂已上祕密深奧之祕肝。載
墨雖
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_.58.0641c14: 問。此印明説所云何。答。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。
。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_.58.0641c21: 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_.58.0642a02: 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_.58.0642a05: 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:金剛部。蓮華部。佛部也。故云是
T2214_.58.0642a08: 故住於自在神力等也
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_.58.0642a13: 經別題
T2214_.58.0642a15: 問。此印明説所云何 答。經一云心虚空菩
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
T2214_.58.0642b03: 問。此印説所云何。答。悉地出現品云兼持
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:
T2214_.58.0642b08:。口云自心發菩提者即初字
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 字開一之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_.58.0642b18: 耳
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。今云經云其義云何。答。師資相承
T2214_.58.0642b26: 此一切諸佛 救世之大印
T2214_.58.0642b28: 問。印明結誦樣云何。答。結虚心合掌印誦
T2214_.58.0642b29:字即身密門也。次開二空誦字即口密門
T2214_.58.0642c01: 也。次閉二空誦字即意密門也。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_.58.0642c04: 已上別題了
T2214_.58.0642c08: 於阿州堀江大谷神宮寺寫之 宥怡
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:
T2214_.58.0642c16: 一薄伽梵事
T2214_.58.0642c17: 二廣大金剛法界宮事
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_.58.0642c26: 者經第三轉字輪曼荼羅品第八云歸命。
T2214_.58.0642c28: 部經疏文文句句皆悉莫不説此阿字義門。
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_.58.0643a07: 若成就金剛法五
純金作之置於壇中而加
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_.58.0643a14: 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_.58.0643a20: 印也。問若然者疏云何釋耶。答疏釋云大謂
T2214_.58.0643a27: 一切心數無不即入金剛界中成如來内證功
T2214_.58.0643b01: 皆是釋此五印種種功徳也
T2214_.58.0643b02: 問若然何故引不證耶。答雖同五印
T2214_.58.0643b03: 也既有傳法祕密之不同。故不引之。彼
T2214_.58.0643b04:又是一之習事也。不可泯於傳法。是故
T2214_.58.0643b05: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_.58.0643b09: 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_.58.0643b19: 此義故其印相讓於彼品金剛手印相當品偈
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_.58.0643b26: 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_.58.0643b29: 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_.58.0643c10: 獨此文引不引彼等文也。但爲助證自元
T2214_.58.0643c13: 佛子應復聽 第一縛字門
T2214_.58.0643c15: 云復説率都婆法界普賢一字心密言曰
T2214_.58.0643c19: 耶。答以偈頌殊爲正證也。問何故於一而
T2214_.58.0643c20: 存如此差別耶。答雖一依義非無其別。爰
T2214_.58.0643c21: 以見心抄云。問今所云字偈中字歟。
T2214_.58.0643c22:
歟。
中哉。答雖云
T2214_.58.0643c23: 何無其難但今相承者於偈中盡諸印信故
T2214_.58.0643c24: 偈中也。彼五大虚空藏明者金五佛
T2214_.58.0643c25: 種子也。不可云不二明。又者
T2214_.58.0643c26: 金剛界大日明也。所以字上加題金剛界。
T2214_.58.0643c27: 故皆彼一邊。令依偈文字攝彼等時
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: 限字成義有二意。一明不二意二表攝持
T2214_.58.0644a05: 之義。字大悲之體潤生化物水輪是也。又
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_.58.0644a16: 又祕記云以水譬五智如何。水性澄寂一切
T2214_.58.0644a22: 多之。以此義故以此字而爲自性法身毘
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_.58.0644a28: 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_.58.0644b02: 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_.58.0644b08: 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_.58.0644b13: 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_.58.0644b22: 金剛頂經第二云。此是一切佛印縛也。大
T2214_.58.0644b24: 云一切如來身口心金剛縛三昧耶名一切心
T2214_.58.0644b28: 問此明説所云何。答悉地出現品並序
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_.58.0644c05: 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_.58.0644c11: 北方觀音即是證也。證謂行願成滿得入此
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_.58.0644c21: 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
T2214_.58.0644c27:五大也。五即五智也。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:明者彼本初不生之大空明朗無礙猶如滿
T2214_.58.0645a18: 月故用字也。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_.58.0645b21: 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_.58.0645b25: 私謂此文是祖師相承之諸灌頂重重皆悉
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: 者不至印明是也。五字
T2214_.58.0645c03: 所成者五五字明也。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_.58.0645c07: 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_.58.0645c10: 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_.58.0645c17: 當結金剛印 金剛惠之印
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_.58.0645c22: 便結本三昧耶印以二手虚心合掌復當心成
T2214_.58.0645c23: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_.58.0645c29: 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_.58.0646a11: 已上貞觀寺所傳不違大師御傳四箇祕印
T2214_.58.0646a13: 胎藏界
T2214_.58.0646a14: 當結金剛手 金剛惠之印
T2214_.58.0646a15: 阿味羅𤙖欠
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_.58.0646a19: 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_.58.0646a23: 口記云延命院
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。無所不至五二率都婆也。依
T2214_.58.0646a27: 之出二明也。以不至印誦鍐一字以五印
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_.58.0646b02: 祕密
T2214_.58.0646b03: 祕藏記云。所以先作蓮華合掌。此中祕密謂
T2214_.58.0646b06: 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_.58.0646b10: 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_.58.0646b17: 宛也
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: 恐書與實嚴宗意
T2214_.58.0646b24: 私云依祖師高恩忝賜此祕符親聞深義一
T2214_.58.0646b26: 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: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: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
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_.58.0646c14: 天文九年二月二十二日書寫了 宥怡
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:
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_.58.0647a11: 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_.58.0647a16: 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_.58.0647a19: 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_.58.0647a22: 本有修生二箇種有何所耶。答疏文如人見
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_.58.0647a27: 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明也。就手
T2214_.58.0647b02: 結塔印口誦明習之。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_.58.0647b10: 一可察之
T2214_.58.0647b11: 問此印共名第三。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_.58.0647b15: 疏二所者疏十三釋十二合掌中第三屈滿羅
T2214_.58.0647b17: 三之證也。又同疏説四種拳。中釋第三拳云
T2214_.58.0647b19: 第三之證也。經一品者第三云其印以
T2214_.58.0647b21: 彼經第三品大事故。此虚心合掌名第三印
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_.58.0647c05: 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: 也
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_.58.0647c20: 從因向果則三密方便展轉不同容極至ヌレハ心
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_.58.0647c27: 諸如來漸次證入大悲藏發生三摩地。亦
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_.58.0648a03: 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:不至縛印也。是故疏一云上説金剛法
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_.58.0648a13: 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_.58.0648a19: 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_.58.0648a27: 私謂最初應發菩提心者。虚心合掌ノ印也。
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: 又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_.58.0648b10: 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。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_.58.0648b23: 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_.58.0648c06: 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_.58.0648c22: 義門故。彼四箇祕印皆同名阿闍梨位。故大
T2214_.58.0648c25: 今此四箇祕印唯授一人之傳法灌頂也。其
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: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ヲ
T2214_.58.0649a08: 有何疑哉。是故於今經雖有衆多大事大綱
T2214_.58.0649a09: 不出此四箇ノ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_.58.0649a15: 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。如
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_.58.0649a28: 遍故此制底極テ廣。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_.58.0649b03: 炳焉也
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_.58.0649b16: 是則自然自證之體唯佛與佛境界也。然又
T2214_.58.0649b17: 此處四印ノ功徳宛然不失故云然毘盧身土
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: 他受用現二三十七尊ヲ一令一切入不二道也。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_.58.0649c08: 現品及祕密曼荼羅法位品等撰一經肝要故
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_.58.0649c15: 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_.58.0649c23: 並押二風者第三虚空生執金剛也。此時誦
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_.58.0650a03: 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: 通用五金剛印字也
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_.58.0650a14: 實大智爲體故用五智金剛印也。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: 用字可思之
T2214_.58.0650a18: 事
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。故疏十三云若不以二此印一者則法式
T2214_.58.0650a27: 不具。令彼弟子ヲ不能住菩提心則有退轉與
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_.58.0650b05: 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_.58.0650b16: 是故今云復次行者初發心時得入阿字門即
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_.58.0650b23: 義決云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_.58.0650b28: 即字也。所謂一切衆生色心實相體即理
T2214_.58.0650b29: 法身也。明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_.58.0650c09: 疏云制底與悉多體同此中祕密謂心爲佛
T2214_.58.0650c11: 發起大悲胎藏祕密方便也。祕記云所以先
T2214_.58.0650c13: 羅蜜十法界或十眞如縮收一開則有無量
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: 云字門。爲地字門爲水。字門爲火。
T2214_.58.0650c18: 字門爲風。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_.58.0651a05: 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_.58.0651a12: 觀寺被授於南池之時印可文也。故此印相ヲ
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: 事
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_.58.0651a20: 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
T2214_.58.0651a22: 字即菩提爲因句也。次開二空誦字是大
T2214_.58.0651a23: 悲爲根句也。次合二空如本誦字是方便
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_.58.0651a27: 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_.58.0651b02: 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_.58.0651b05: 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_.58.0651b12: 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_.58.0651b17: 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。故經云祕密主我
T2214_.58.0651b22: 諸法如是令彼諸菩薩衆菩提心清淨知識其
T2214_.58.0651b24: 故云我説諸法如是乃至知識其心也
T2214_.58.0651b28: 書之畢志賀長壽院御本申請如此也
T2214_.58.0651b29: 快遍
T2214_.58.0651c02: 書之畢
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:
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_.58.0651c14: 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_.58.0651c25: 來莊嚴具同法界趣幖幟。同者言一切佛以
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_.58.0652a04: 實相者即是菩提更無別理也。此中或説諸
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_.58.0652a15: 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_.58.0652a19: 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_.58.0652a25: 實相者即此印之名也。即如云此宗祕密謂
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_.58.0652b11: 即是此印名也。如云此印祕密謂心爲佛塔
T2214_.58.0652b13: 門人云蓮華合掌是妙法蓮華體也。兩手有二
T2214_.58.0652b14: 二十八節一。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_.58.0652b18: 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_.58.0652b24: 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。問何故此名爲二諸佛大
T2214_.58.0652b28: 祕密一耶。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。是即作寂平等字之生字
T2214_.58.0652c04: 之不生字相字無相也。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二擇所
T2214_.58.0652c09: 歸依處一有二求解脱慧生一。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: 云如二最初種子離微塵許ノ淨心垢一時即顯如
T2214_.58.0652c12: 微塵許淨心勢力ヲ上。雖云善種子生其實即是
T2214_.58.0652c13: 不生ノ生也。以是堅固性故在衆生識心終不
T2214_.58.0652c14: 敗亡。未レ至二自心實際大金剛輪一中間更無二
T2214_.58.0652c15: 住處一。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_.58.0652c18: 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_.58.0652c21: 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_.58.0652c28: 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 眞言救世者
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_.58.0653a08: 同疏十九釋云。彼有能知示内心之大我謂
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_.58.0653a20: 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_.58.0653b09: 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_.58.0653b15: 又疏十九云。此法乃是一切如來祕密中之
T2214_.58.0653b17: 乘句心續生之相諸佛大祕密外道不能識
T2214_.58.0653b19: 祕密外道不能知云成就悉地品如是眞實心
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_.58.0653c04: 識等猶尚當心。由厭怖有爲故著無爲法。
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_.58.0653c12: 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_.58.0653c17: 湛寂一切外道所不能知。先佛宣説離一切
T2214_.58.0653c19: 之祕密外道不能知。若悲生曼荼得大乘灌
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_.58.0653c27: 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_.58.0654a02: 四以行者得此心時即知釋迦牟尼淨土不毀
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_.58.0654a14: 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_.58.0654a23: 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。能授廣大果
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_.58.0654b09: 印也。作十心説者以此印開爲十心。所謂
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_.58.0654b14: 明此樹王者如何。答今此印明者明沙羅樹
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
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_.58.0654b22: 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_.58.0654b26: 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_.58.0654c09: 然就此領解之文有印可耶。問其印明云何。
T2214_.58.0654c12: 也。仍疏三釋此領解文云即是領解一切智
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_.58.0654c27: 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_.58.0655a01: 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_.58.0655a12: 眞言行而印説之。是故疏云今佛欲説深密
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。亦是一切智ト五輪トノ譬喩ノ義
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_.58.0655b01: 身密印者何印耶。答虚心合掌印也。問何故
T2214_.58.0655b03: 此印事也。又本尊三昧品云本尊身以爲自
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_.58.0655b08: 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_.58.0655b11: 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: 徳ハ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ス不離不生而常
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_.58.0655b26: 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: 地神者本初不生字萬徳也。從此字生
T2214_.58.0655c04:字智明。是即字半體也。以字智光證
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_.58.0655c08: 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_.58.0655c13: 神印眞言外爲結誦此印明將又除驚發印明
T2214_.58.0655c14: 爲誦此印明耶云何。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_.58.0655c18: 法界金剛自性加持自身皆如供養法中所説
T2214_.58.0655c20: 地弟子心地及道場地皆以阿字門加持之使
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_.58.0656a01: 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。答就之有二淺深一。
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_.58.0656a08: 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_.58.0656a13: 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_.58.0656a16: 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二甚深無
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_.58.0656b04: 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_.58.0656b08: 十一香花供養事 問若阿闍梨以淨菩提心
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_.58.0656b14: 故云爾也。問明云何。答次上云皆以阿字門
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_.58.0656b23: 了
T2214_.58.0656b24: 天文九年二月十八日書寫了 宥怡
T2214_.58.0656b26: 快遍
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_.58.0656c03: 校合了
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:
T2214_.58.0656c09: 一白檀曼荼羅事
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_.58.0657a05: 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: 灑淨地等如儀軌持誦已然後調支節住定
T2214_.58.0657a11: 印可觀想。自身頂上心中有字字下有字
T2214_.58.0657a12: 字變成黒色大風輪吹發字火輪焚燒自
T2214_.58.0657a13: 身垢塵刹那成清淨已。又壇上地中有字
T2214_.58.0657a14: 字下有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: 衆生頂上心中各有字字下有字各成黒
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: 箇字吹三箇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: 虚空中最初觀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。次此金剛地輪上有字
T2214_.58.0657b02: 法界其四邊八山八海重重圍遶各周遍法界
T2214_.58.0657b03: 其妙高山王頂上有字成大蓮華王遍滿
T2214_.58.0657b04: 法界八葉上各有字成四佛四菩薩其八
T2214_.58.0657b05: 尊心上各有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。次坤葉上觀字
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_.58.0657c05: 次第一院
T2214_.58.0657c06: 正東觀一切遍知院所謂白蓮華上有字字
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: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
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_.58.0657c17: 正東方有
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_.58.0657c20: 有
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_.58.0657c24: 第二院正北方有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_.58.0657c27: 變成虚空藏菩薩白肉色左與願印右執寶劍
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: 次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字成八
T2214_.58.0658a05: 葉大蓮華上有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
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。次東方月輪中有字
T2214_.58.0658a13: 字變成五股五股變成阿閦佛黄金色住解
T2214_.58.0658a14: 地印。次阿閦同一月輪内前右左後有
T2214_.58.0658a15:字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
四
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_.58.0658a23:四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
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
字成嬉鬘歌舞
T2214_.58.0658b01: 四菩薩住各本標示印。次外四隅有四字
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
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: 者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。次寶王
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二
T2214_.58.0658b29:字也。成就悉地品云念彼蓮華處八葉鬚
T2214_.58.0658c02: 出又從阿而入也。此兩頭上下指兩字明
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_.58.0658c12: 都法大阿闍梨也。問疏云又凡欲擇治地時
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之
T2214_.58.0658c19: 瑜伽也所謂如意寶珠觀行也。字門者是
T2214_.58.0658c20: 則字相通其義如妙印鈔是如意寶珠加持
T2214_.58.0658c21: 明也字亦是加持明也。祕記云我心觀
T2214_.58.0658c22: 字字變成如意寶珠寶珠遍滿法界口
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_.58.0658c28: 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_.58.0659a03: 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二菩提心
T2214_.58.0659a05: 亦能攝受一切如來無邊福聚是故世間應
T2214_.58.0659a08: 是又顯示此虚心合掌印也即是開佛智見
T2214_.58.0659a09: 便得清淨者指無レ點阿字即明也。有無悉超
T2214_.58.0659a10: 越等者明字實義也非有非無一切心量所
T2214_.58.0659a12: 是則心虚空菩提三種無二印明也故云レ爾
T2214_.58.0659a13: 也
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_.58.0659a17: 印也。問何故如レ此可二得意一耶。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_.58.0659a21: 故知此印是十波羅蜜滿足印也。問若然者
T2214_.58.0659a22: 以二十波羅蜜滿足何故與住無戲論執金剛智
T2214_.58.0659a23: 印相應耶。答十九執金剛中初六句爲如來
T2214_.58.0659a24: 自證功徳從第七一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二涅槃一持如
T2214_.58.0659b02: 智以二三平等故十地滿足一切戲論息ス是正今
T2214_.58.0659b03: 宗三世無障礙戒體也。問何以二此印爲三世
T2214_.58.0659b04: 無障礙智戒之體耶。答疏云此戒梵云三縛羅
T2214_.58.0659b08: 合爲レ一者即是住二三平等法門所以得レ名三
T2214_.58.0659b09: 世無障礙戒一也。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_.58.0659b19: 也是則一切衆生本覺常住心蓮華臺也論所
T2214_.58.0659b20: レ言凡心如合蓮即是也衆生不知故自祕故
T2214_.58.0659b21: 云二祕密標＊熾一也諸佛甚深祕密之法故妄不
T2214_.58.0659b22: レ授レ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字也所謂別祕未
T2214_.58.0659b24: 敷之内字故云内心如二悉地成就品云一説名
T2214_.58.0659b26: 經疏文一一次第能能可二校合一也
T2214_.58.0659b27: 六得大勢至所
T2214_.58.0659b29: 答未敷蓮華印以レ之加二持一切衆生本覺一故
T2214_.58.0659c01: 云二復持如是種子普散一切衆生心水一中也
T2214_.58.0659c02: 依二此印加持一故開二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_.58.0659c07: 意也即是未敷蓮華印也
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: 前委細書レ之能能可レ思レ之
T2214_.58.0659c15: 九菩提實義所
T2214_.58.0659c16: 問何故用二此印一耶。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_.58.0659c21: 稱也。大師口傳字吾我義也亦増益義也
T2214_.58.0659c23: 此眞言何與今二頌而相應耶。答覺者識大
T2214_.58.0659c24:也本不生者地大字出過語言道者水
T2214_.58.0659c25: 大也諸過得解脱者火大也遠離於因縁
T2214_.58.0659c26: 者風大也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字
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二此句一爲二
T2214_.58.0660a05: 蓮華也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: 之中祕密也委如二疏一現覺諸法之口決一也｣
T2214_.58.0660a08: 十生佛無二所
T2214_.58.0660a09: 問疏六云六趣衆生與二毘盧舍那一本無二體
T2214_.58.0660a11: 法身也所謂未敷蓮華印字明是也故祕記
T2214_.58.0660a15: 十一執金剛得益所
T2214_.58.0660a18: 云具足一切如祕密也能能可レ思レ之
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_.58.0660a22: 何等深義耶。答覺本不生者。
T2214_.58.0660a23:也。加持神力者也智謂心蓮華臺者
T2214_.58.0660a24: 虚心合掌印也
T2214_.58.0660a25: 十三知法人功徳所
T2214_.58.0660a27: 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: 足是故云猶如二敬制底一也此中祕密謂心爲
T2214_.58.0660b02: 佛塔者今印之名也故云若衆生解此心菩
T2214_.58.0660b03: 提印者印同二毘盧舍那一也能能可レ思レ之
T2214_.58.0660b04: 十四眞言如實相所
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二一切諸佛
T2214_.58.0660b09: 十五以要言之所
T2214_.58.0660b10: 問經第二云祕密主以要言レ之諸如來一切智
T2214_.58.0660b11: 智一切如來自福力自願力一切法界加持
T2214_.58.0660b13: 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。問以何得レ知耶。答疏第七云
T2214_.58.0660b15: 復次如來以種種法門不レ可二遍擧一故復擧要
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レ言廣大金剛
T2214_.58.0660b18: 法界宮即所謂五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後
T2214_.58.0660c01: 説所加本地法身印也。是故結云以如是福
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二此自證身
T2214_.58.0660c10: 知上所レ言必定印也。是則統無量印收此一
T2214_.58.0660c11: 印故云以要言之悉記可レ思レ之
T2214_.58.0660c12: 十六不共二乘異生所
T2214_.58.0660c15: 敷蓮華印功徳一也。法王祕密寶者彼別祕可
T2214_.58.0660c16: レ思レ之。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二初品中記
之
T2214_.58.0660c18: 十七以心供養所
T2214_.58.0660c20: 言耶。答未敷印字明也。如供養次第中廣
T2214_.58.0660c22: 是也如二上記之。或觀大寶樹王等如入祕密
T2214_.58.0660c23: 曼荼羅位品觀想門標三寶幢寶池寶花寶樹
T2214_.58.0660c25: 十八加持教授支分所
T2214_.58.0660c28: 護清淨行品所説一九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_.58.0661a07: 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_.58.0661a12: 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_.58.0661a16: 初建立時已觀在身中然後圖畫也。委如二白
T2214_.58.0661a17: 檀曼荼羅所記之
T2214_.58.0661a21: 祕一耶。答作二五輪法界圓明觀一已而想自身即
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: 結虚心合掌印誦二字明一加二持中胎藏及普
T2214_.58.0661a25: 門隨類身一如成就悉地品入祕密曼荼羅位
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_.58.0661b01: 等佛耶。答本心者字也。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: レ知耶。答疏釋經之生於淨佛家文云言二淨佛一
T2214_.58.0661b04: 者聲聞法中阿羅漢名爲佛諸餘大乘未了義
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_.58.0661b10: 密中之祕密於二諸祕藏一最在二其上一共所三守
T2214_.58.0661b12: 所レ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_.58.0661b16: 提心論云凡人心如二合蓮華一佛心如二滿月一此
T2214_.58.0661b18: 切行願故。大毘盧舍那經云如是眞實心故
T2214_.58.0661b20: 遍淨者擧二佛法内之外道一不レ知今正明二本心
T2214_.58.0661b21: 常佛一者出今宗最祕密也委如二諸佛大祕密
T2214_.58.0661b22: 所記之。問時阿闍梨觀二弟子身一作二五輪一以
T2214_.58.0661b24: 如上自身加持於應度弟子身作普門持誦
T2214_.58.0661b25: 結二誦三種三昧耶一加二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二持至弟子一先用羅字
T2214_.58.0661c01: 入祕密曼荼羅法品所説以字燒字因字更生
T2214_.58.0661c03: 曼荼羅位品及成就悉地品所説祕密瑜伽。
T2214_.58.0661c05: 界身也委至レ下可レ記レ之。問所言普門法界身
T2214_.58.0661c06: 者如何答未敷印字明是也
T2214_.58.0661c07: 二十二明鏡偈所
T2214_.58.0661c09: 者此中深祕云何。答諸法無形像者字也。
T2214_.58.0661c10: 清澄無垢濁者字也。無執離言説者字
T2214_.58.0661c11: 也。但從因業生者字也。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二諸法實
T2214_.58.0661c18: 心中觀日月輪。又百字位成品云八葉從意
T2214_.58.0661c20: 疏十九云此花臺圓明如二月清淨無垢一同二於
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_.58.0661c27: 吉祥寺書之 光範
T2214_.58.0662a01: 快遍
T2214_.58.0662a03: 光寺書之宥算
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:
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_.58.0662b03: 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_.58.0662b09: 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_.58.0662b12: 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: 命故云二無量壽佛一能觀二察大小權實一切正
T2214_.58.0662b18: 法一而不到不
故云二妙觀察智一又正法明
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: 將幢旗也。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_.58.0662c04: 也。此心蓮華臺祕密大乘之正法如實智見
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_.58.0662c21: 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
T2214_.58.0662c27:
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不
T2214_.58.0663a01: 問最祕意云何。答疏云今此四戒是眞言乘
T2214_.58.0663a03: 戒品巨細可記之
T2214_.58.0663a04: 三所要眞言所
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_.58.0663a10: 疏云摩尼身次疏云。巧色摩尼身疏云
T2214_.58.0663a12: 印明也能能可思之
T2214_.58.0663a13: 四入佛三昧耶所
T2214_.58.0663a15: 耶。答虚心合掌印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_.58.0663a20: 又釋眞言初云阿是諸法本不生義即是法
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_.58.0663a26: 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_.58.0663b03: 即是菩提心也由行者憶念此心即能離一切
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_.58.0663b10: 也。問若然者偈頌中二字不
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字圓
T2214_.58.0663b14: 點兼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
字亦此意也然而
T2214_.58.0663b16: 作大空點一句兼二字故成五字也。問
T2214_.58.0663b17: 若然者偈頌中説阿暗何故唯説暗字耶。答
T2214_.58.0663b18: 擧字者自字在之故出字而兼統
T2214_.58.0663b19: 二字也。問何故説二字耶。答疏十五云
T2214_.58.0663b20: 初依佛教發心即字也後成佛等於佛即是
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_.58.0663c05: 故爲不動印明耶。答疏云今此不動明王即
T2214_.58.0663c07: 之
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_.58.0663c12: 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: 也普也空點賢也菩薩也
T2214_.58.0663c17: 八總説諸眞言之心所
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_.58.0663c28: 成就悉地品所説更無異疏又云即是如上先
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_.58.0664a09: 者此中有何等深意耶。答虚心合掌印字
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_.58.0664a13: 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_.58.0664a17: 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。答
T2214_.58.0664a21: 重重灌頂大事等皆悉於此品中説盡之如見
T2214_.58.0664a27: 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一字所成又
T2214_.58.0664b02: 然耶。答付五印有二種謂傳法不同
T2214_.58.0664b03: 也
T2214_.58.0664b04: 問其差別如何。答傳教時虚心合掌印爲印
T2214_.58.0664b05: 母成五印。疏十三云次作金剛印二手
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。從外縛而起故云普賢三昧耶屈
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: 妨應用是故序品説外五經末説内五
T2214_.58.0664b21: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_.58.0664b26: 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_.58.0664c01: 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_.58.0664c08: 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。二智印在下者五
T2214_.58.0664c11:印智故可有第＊五是即智上故也雖然以
T2214_.58.0664c16: 也二字大空印無所不至其體同也。故有
T2214_.58.0664c18: 何。答一大慧刀名智也印體理也二五名
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_.58.0664c27: 即理也金剛地輪黄色圓明故即智也是故
T2214_.58.0664c28: 地輪所説字即成理智不二也字智其
T2214_.58.0665a01: 其體空無相之理性故即理也是故空輪處説
T2214_.58.0665a07: 無點加點二種明及長行
T2214_.58.0665a08:二種眞言一所合成而成一字也
T2214_.58.0665a09: 問無點加點二種明可然長行二種眞言如何
T2214_.58.0665a11: 及體五字
T2214_.58.0665a12: 眞言中第五是含二字六月念誦中第
T2214_.58.0665a13: 五月二字合成空輪觀故此一字含
T2214_.58.0665a14:三字又以第四字空點兼字圓點
T2214_.58.0665a15: 所以然者火必依風而増勢力故以字圓點
T2214_.58.0665a16: 兼字圓點而成字仍以空點省上三
T2214_.58.0665a17: 字成･
空點是故字圓點兼
T2214_.58.0665a18: 含彼長行五字空點也又中第三
T2214_.58.0665a19: 是正覺成句也然正覺必依發心修行故兼
T2214_.58.0665a20: 上之又成正覺已必證大涅槃故兼下
T2214_.58.0665a21: 之是故一字兼含三字納一字此字
T2214_.58.0665a22: 之圓點即含用字之空點也是故長行偈頌
T2214_.58.0665a23: 四種眞言一所和合成一字非但兼通此長
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明可
T2214_.58.0665a26: 思之故云次合成不二圓點一所和合成
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_.58.0665b04: 問兼等四字可然何故兼等字耶
T2214_.58.0665b05: 答兼等字之所生也故是轉釋
T2214_.58.0665b06:字萬徳也是故雖字形別也但是字所流
T2214_.58.0665b07: 所自也。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_.58.0665b14: 字兼通長行偈頌四箇眞言無點一所和
T2214_.58.0665b15: 合成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_.58.0665b20: 現此阿字眞言此阿字門即是世間出世間二
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_.58.0665b28: 又阿卑羅吽劔五字所成。任取一一可觀自
T2214_.58.0665c01: 已上爲證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高
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_.58.0665c10: 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_.58.0665c14: 已上爲證字三密三身三點具足引之
T2214_.58.0665c15:三字及二字可思之
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: 也此皆是如來祕密之義也非徒如文而已
T2214_.58.0666a01: 已上此文又爲證字五字門具足義引之
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: 方籠一字安置此院家故號三寶院也。問
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一字之樣
T2214_.58.0666a11: 如何。答字最初點即字也此籠友傳也。
T2214_.58.0666a12: 上空點大智也字是識大種子此籠之傳也
T2214_.58.0666a13: 此字體並圓點合成是即我傳也。如此
T2214_.58.0666a15: 此三字是三辨寶珠種子也。疏云從
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_.58.0666a24: 光範
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:
T2214_.58.0666b07: 一摩訶薩意處事
T2214_.58.0666b09: 已上成就悉地品
T2214_.58.0666b10: 三阿字字輪事
T2214_.58.0666b11: 四執金剛所坐事
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: 一摩訶薩意處所
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_.58.0666b23: 等深祕耶。答是即指一切衆生之蓮華臺上
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_.58.0666b29: 列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_.58.0666c10: 經云諸有所分別悉皆從意生分辨白黄赤是
T2214_.58.0666c12: 有如人眼見色者眼根與色對不能了知青黄
T2214_.58.0666c15: 青黄赤白等種種衆相當知但由心分別而
T2214_.58.0666c21: 猶心住定故得究竟一乘如實之見即能自知
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_.58.0666c26: 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字也文殊
T2214_.58.0666c28: 如實智見即字也彌勒大菩提之行體即
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: 爾也。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: 頭上下指兩字明一切法出入即同法界
T2214_.58.0667a19: 切能生世間出世間利故名如意又彼種子
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_.58.0667a24: 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_.58.0667b01: 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_.58.0667b11: 此事至彼品品可記之。問知心性如是得住
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: 造作樣如何。答如範尊更不可別出也。問經
T2214_.58.0667b21: 問前説字行相攝萬行已何亦説字耶。
T2214_.58.0667b22: 答前字依教理發如實菩提心之位也。此
T2214_.58.0667b23: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_.58.0667b26: 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ノ
T2214_.58.0667c02: 次説字也。問疏云更有祕密觀法又別也
T2214_.58.0667c04: 成字謂以肩以下爲字以頭分爲圓點
T2214_.58.0667c05: 是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。大師字房即此
T2214_.58.0667c16: 何等方便觀智説耶。答説字方便觀智也。
T2214_.58.0667c17: 問前説字三昧祕觀於佛體已何故亦説
T2214_.58.0667c18:字觀智耶。答此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_.58.0667c23: 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_.58.0667c26: 等方便觀行耶。答前以塵垢不可得字觀
T2214_.58.0667c27: 智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
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_.58.0668a05: 此覽字方便離諸相即是常身常身即是一切
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_.58.0668a13: 故諸觀終説
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_.58.0668a21: 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_.58.0668a24: 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_.58.0668a28: 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印
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也
T2214_.58.0668b06: 是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_.58.0668b09: 手所持五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_.58.0668b13: 佛作禮也。此中此臺於金剛上旋轉者言此
T2214_.58.0668b14: 菩薩聞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第
T2214_.58.0668b18: 九品之意可思之。當下時者五智五大和合
T2214_.58.0668b19: 尊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_.58.0668b24: 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_.58.0668b27: 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_.58.0668c05: 爲大我然此我梵語即也此字引聲中
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上
T2214_.58.0668c09: 字圓明同本地法身是即説法義也更問此意
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是
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不
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_.58.0668c19: 耶。答是即彼別祕中二枚字義也。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_.58.0668c24: 身之偈云。復次前偈云奇哉者梵音奇哉即
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_.58.0669a01: 有兩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_.58.0669a05: 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字
T2214_.58.0669a09: 輪坐也。從此生字如從乳出酪從
T2214_.58.0669a10: 生字如從酪出生蘇從生字如從生
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_.58.0669a14: 也
T2214_.58.0669a15: 八授彼三自歸所 問疏云此三歸謂印法也
T2214_.58.0669a17: 中下分也。問疏云初印護身次法輪印護諸
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_.58.0669a28: 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_.58.0669b10: 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_.58.0669b14: 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: 也
T2214_.58.0669b19: 明耶。答蓮華合掌印字明也前三世無障
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_.58.0669b24: 先作蓮華合掌者蓮華即理也瑜祇云本有金
T2214_.58.0669b28: 諸文説自性法身不二平等體性也。二理智平
T2214_.58.0669c04: 遠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_.58.0669c10: 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_.58.0669c15: 盡寶藏自他平等受用故瑜祇云金剛鉤召起
T2214_.58.0669c17: 五智五大平等門疏云其五指中小指名地無
T2214_.58.0669c21: 攝五智記出兩部五智而攝五大不二平等義
T2214_.58.0669c23: 方置五智灌頂可思之。七定惠平等門疏云左
T2214_.58.0669c27: 小指爲檀度以次向上數之大指爲定右手小
T2214_.58.0669c29: 記云十指即十波羅蜜＊也右手小指曰檀左
T2214_.58.0670a02: 胎金不二意疏記更互擧之平等義宛然也瑜
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_.58.0670a16: 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_.58.0670a20: 覽如心之鏡故説心自見心心自知心智之
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_.58.0670a28: 殊師利菩薩三摩地法門也瑜祇云安樂行饒
T2214_.58.0670b03: 悟諸法實相本末平等故隨機説法令一切
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_.58.0670b13: 業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_.58.0670b24: 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_.58.0670c03: 五三點平等門祕記云又宛三點語爲法身意
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身
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_.58.0670c11: 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_.58.0670c18: 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_.58.0670c28: 以此法印加持眞言即得清淨即十六字十六
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_.58.0671a14: 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_.58.0671a19: 印名如也。次法者疏十三釋清淨惠眞言曰
T2214_.58.0671a21: 境界從法而生故名法生謂從自性清淨之法
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_.58.0671b03: 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_.58.0671b15: 大苾芻獨寶
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:
T2214_.58.0671b23: 一阿字同本地法身事
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_.58.0671c03: 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_.58.0671c12: 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_.58.0671c16: 然者其深意如何。答虚心合掌印字眞言
T2214_.58.0671c17: 也。從此印明出生三種世間諸法
T2214_.58.0671c18: 四法界印所 問疏決答此印作何用者。以
T2214_.58.0671c20: 答蓮華合掌印也。問明云何。答字也
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_.58.0671c25: 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_.58.0672a07: 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: 即以阿闍梨字智心之水灌弟子字理心
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_.58.0672a21: 三昧耶。二投花三昧耶。三授明三昧耶。
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_.58.0672b02: 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_.58.0672b06: 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_.58.0672b11: 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等
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_.58.0672b20: 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_.58.0672b23: 密中最祕者祕有之相最祕之相。眞言智者
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_.58.0672c03: 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_.58.0672c06: 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_.58.0672c10: 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: 次置五印明不至印五字明而爲祕密第
T2214_.58.0672c18: 二重。次置合掌印縛印明而爲祕密第
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_.58.0672c23: 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_.58.0672c27: 問若然者諸流皆授五智五。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: 有五五智之義。所謂初重胎明即五明
T2214_.58.0673a03: 白也。金明終字攝四字。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_.58.0673a08: 之字而攝五。又金明字攝
T2214_.58.0673a09:四字。有五智具足義上記之可思之。故
T2214_.58.0673a10:一字攝五智明也。次第三金明胎明初
T2214_.58.0673a11:字准前可思之。次第四重胎明金明
T2214_.58.0673a12: 亦准知之。次第五重胎金亦准例可知
T2214_.58.0673a13: 之。如是省略七重印可巧兼綩。故別不出
T2214_.58.0673a14: 五智五也。問何故今印可唯七重而不多
T2214_.58.0673a15: 不少耶。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_.58.0673a25: 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。大日如來爲
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字五部同一遮那也
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_.58.0673b16: 成就悉地品也。問疏云然前雖説爲祕密者
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_.58.0673b23: 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_.58.0673b29: 何。答是即深中之深密中之密也。是故疏云
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。此華臺上觀字黄色方
T2214_.58.0673c10: 方形壇上即自身在其壇中。從彼字出生
T2214_.58.0673c11: 羅字燒身刹那悉同於灰燼已。此自灰中出
T2214_.58.0673c12: 生字其色純白素色也。此純白圓明中安
T2214_.58.0673c13: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。字加空點即缺字也即地水火風空五
T2214_.58.0673c19: 瑜伽。於此五大所成虚空法界大圓明中最
T2214_.58.0673c20: 初觀字。黄色方形即自身全成字。同黄
T2214_.58.0673c21: 色方形擧體皆悉字圓明體也。即結五
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字。同白
T2214_.58.0673c24: 色圓壇。擧體皆悉字圓明也。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。自身全成字同赤色三
T2214_.58.0673c27: 角壇。擧體皆悉字赤色圓明也。即結大惠
T2214_.58.0673c28: 刀以出入息爲字眞言。即見一相一味
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。自身成字同黒色半月壇。擧體皆
T2214_.58.0674a02: 悉字黒色圓明也。即結轉法輪印以出入
T2214_.58.0674a03: 息爲字眞言。即見一相一縁字黒色圓
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: 結印但以出入息爲眞言即見六大無礙
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。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。二之三角表旗即字地大表
T2214_.58.0674b08: 示也。横括上二半月即字水大表示也。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
T2214_.58.0674b20: 者。片方五五大義也片方五五智義也。
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_.58.0674c12: 此表示也。經悉地出現品説至後
T2214_.58.0674c13: 問答授。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
T2214_.58.0674c18:是也。光焔五蓮華螺貝者五佛
T2214_.58.0674c19: 三昧耶身也。即悉地出現品所説
T2214_.58.0674c20: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_.58.0674c27: 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_.58.0675a01: 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_.58.0675a07: 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_.58.0675a11: 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_.58.0675a14: 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。於八葉各上觀字。即成四方四角尊。一
T2214_.58.0675a21: 一尊心上觀字成八之五。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_.58.0675b02: 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_.58.0675b08: 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。二大指並立二字也。二無名
T2214_.58.0675b14: 指立合即獨金剛也。二小指交立即羯磨
T2214_.58.0675b15: 也。二中指縛輪也。同心呪輪也。
蓮
T2214_.58.0675b16: 也。
寶珠也。
光明即獨金剛
T2214_.58.0675b17: 也。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。風指獨也。輪即
T2214_.58.0675b20: 事。自觀我心雖無色無形而本來清淨潔白
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_.58.0675b27: 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_.58.0675c01: 耶。答經第三悉地出現品云。中妙金剛坐方
T2214_.58.0675c03: 一釋云於曼荼羅中置十字羯磨金剛坐者令
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_.58.0675c11: 成就悉地品深居圓鏡中應現諸方所。猶如
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_.58.0675c17: 東方即獨也。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
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。其上置黄白二枚字。從此黄白
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_.58.0676a12: 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_.58.0676a20: 也。但以心想作之不可示於心外故。云此事
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:
T2214_.58.0676b04: 一畫曼荼羅作法之餘
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_.58.0676c06: 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_.58.0676c11: 彼中置二箇字耶。答入位品云諸佛甚奇
T2214_.58.0676c13: 疏十六釋云復次前偈云奇哉者。梵音奇哉
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_.58.0676c18: 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_.58.0676c25: 施與一切能生世間出世間利故名如意。又
T2214_.58.0676c26: 彼種子之中有兩箇字。即是現智和合義
T2214_.58.0676c28: 正指此別祕中白黄兩箇字也。凡此深密
T2214_.58.0677a01: 之子細從大日如來至于高祖大師嫡人相承
T2214_.58.0677a02: 唯一人而不授二人故云世人不知之處也。
T2214_.58.0677a03: 從高祖至南池三代嫡嫡相承唯授一人更無
T2214_.58.0677a04: 相違。然南池時代代相承塔圖授圓城寺。彼
T2214_.58.0677a05: 塔寫本並口傳授醍醐。代代相承別祕圖並
T2214_.58.0677a06: 口傳授醍醐纔口傳計被授圓城寺。然彼塔
T2214_.58.0677a07: 之圖法皇御時被進延喜聖主。以金剛之寫
T2214_.58.0677a08: 本被授蓮臺寛空。彼別祕口傳益信法皇寛
T2214_.58.0677a09: 空寛朝濟信性信寛助信勝八代唯口傳相
T2214_.58.0677a10: 承不彰於翰墨。信勝時始被記之。其後續
T2214_.58.0677a11: 別祕巨細被戴。雖然不傳相承之圖並本説
T2214_.58.0677a12: 等間其謬甚多中最下圖變花而不圖羯磨。
T2214_.58.0677a13: 不得本説並相承之圖故也。今此別祕
T2214_.58.0677a14: 以大日一部而爲本説。就中悉地出現品。成
T2214_.58.0677a15: 就悉地品。祕密漫荼羅品。及入法品。入位品。
T2214_.58.0677a16: 持明禁戒品。百字位成品等以殊爲最祕密肝
T2214_.58.0677a17: 要。依此第七卷云次説無相殊勝具信解者
T2214_.58.0677a20: 已上品品是即此法之本説最密之瑜伽也。
T2214_.58.0677a21: 故御遺告云是法呂大毘盧舍那經文也。雖
T2214_.58.0677a22: 然密之上密。深之上深者。闕留祕句唯爲
T2214_.58.0677a24: 別祕口決云此西院流世絶傳。邂逅傳得僅
T2214_.58.0677a25: 予一人也。其間子細粗別紙記。寛平法皇
T2214_.58.0677a26: 代代本傳長和親王嫡人正流也。相承之次
T2214_.58.0677a27: 第誠以規模也。就中此別祕餘流總無也。
T2214_.58.0677a29: 誠於彼圓城寺流者。御流之外彼西院流嫡
T2214_.58.0677b01: 嫡相承無左右事也。是故今別祕大事等雖
T2214_.58.0677b02: 不窮其奧源池記並續別祕等所傳明鏡也。
T2214_.58.0677b03: 除此西院流之外餘流全不知其名字。何況
T2214_.58.0677b04: 辨其本説識彼奧義耶。故續別祕云就中此
T2214_.58.0677b06: 然彼池記引衆多經論章疏雖證之。彼供養
T2214_.58.0677b07: 次第卷所指心供養之儀。悉地流出之世間
T2214_.58.0677b08: 品瑜伽法等。一處明文不存知之。何況識
T2214_.58.0677b09: 其心本内心大我之體耶。是則不相傳今之
T2214_.58.0677b10: 奧源故也。續別祕又云此能作性極祕中極
T2214_.58.0677b11: 祕也。御遺告外故貞記祕名。西院流限嫡嫡
T2214_.58.0677b13: 之外故名爲別祕。故御遺告云是章句在梵
T2214_.58.0677b14: 本。從經文并儀軌之外取離出所密納也。吾
T2214_.58.0677b16: 傳。如文不可作解。巨細如範尊也。故知彼流
T2214_.58.0677b17: 所相承唯名字計而全不識其本説及奧源者
T2214_.58.0677b19: 説品品文句嫡嫡傳來當窮盡彼別祕寶玉深
T2214_.58.0677b20: 奧。故範尊抄云尊曰如是子細傳先徳祖師
T2214_.58.0677b21: 所不記也。然而爲繼道肝隨範問語示之耳。
T2214_.58.0677b22: 金剛天等知見可畏可畏得意之後早破早
T2214_.58.0677b25: 値遇密教忝得諸流之相承。所謂三寶院。理
T2214_.58.0677b26: 性院。金剛王院。保壽院。成就院。西院。御流。
T2214_.58.0677b27: 三寶院。安祥寺。勸修寺等。是皆悉値流流明
T2214_.58.0677b28: 師盡家家祕傳。雖然於此別祕者西院流之
T2214_.58.0677b29: 外更不聞其名字。何況知祕奧耶。唯小野安
T2214_.58.0677c01: 祥寺一流耳悉之耳。宗師口決可思之。故知
T2214_.58.0677c02: 彼別祕圖並深密之口傳唯安祥寺一流獨得
T2214_.58.0677c03: 之。如是觀心蓮華臺上如意寶珠已明令顯
T2214_.58.0677c04: 現然後於此内心大如意寶王大圓鏡中觀察
T2214_.58.0677c05: 相應佛會。大海普門法界通同爲平等法界
T2214_.58.0677c06: 一佛土。所謂入祕密曼荼羅位品云。爾時世
T2214_.58.0677c07: 尊復告執金剛祕密主言。善男子諦聽内心
T2214_.58.0677c08: 曼荼羅。祕密主彼身地即是法界自性也。眞
T2214_.58.0677c09: 言密印加持以而加持之。以本性清淨故。羯
T2214_.58.0677c10: 磨金剛所護持故淨除一切塵垢我人衆生壽
T2214_.58.0677c11: 者意生儒童造立者等株杌過患。方檀四門。
T2214_.58.0677c12: 西向通達周旋界道。内現意生八葉大蓮華
T2214_.58.0677c13: 王。抽莖敷蘂綵絢端妙也。其中如來一
T2214_.58.0677c14: 切世間最尊特身＊也。超越身語意至於心
T2214_.58.0677c16: 男子諦聽心内心地中曼荼羅彼祕密主身地
T2214_.58.0677c17: 即是法界自性以眞言印加持之本性清淨故
T2214_.58.0677c19: 相。佛爲執金剛除一切塵垢及修行眞言行
T2214_.58.0677c20: 諸菩薩等法要未具不得疾成無上菩提。今
T2214_.58.0677c22: 法要圓滿。若不知解此則前法皆未周悉
T2214_.58.0677c26: 自心之中而具佛會大海。十方通同爲一佛
T2214_.58.0677c27: 土唯自明了他所不見故名祕密曼荼羅也。
T2214_.58.0677c28: 問其觀想如何。答如前先建立瑜伽座觀
T2214_.58.0677c29: 字成黄色方形。以五金剛印誦字。此字
T2214_.58.0678a01: 黄色方形遍滿行者内身猶如自身之地大遍
T2214_.58.0678a02: 身之上中下無不遍。自身全分成黄色圓明
T2214_.58.0678a03: 之體。如彼一月念誦。次觀字白色圓明遍
T2214_.58.0678a04: 滿自身如先。次觀字三角赤色遍滿自身
T2214_.58.0678a05: 如前。次觀字半月黒色遍滿自身如前。次
T2214_.58.0678a06: 虚空離一切色相。不作別觀想。即一一無性
T2214_.58.0678a09: 見等如外曼荼羅擇去平地等然後於此内身
T2214_.58.0678a10: 離我平等法界之心地建立祕密大曼荼羅。
T2214_.58.0678a11: 所謂如前四方門標八大寶柱。寶柱上懸瓔
T2214_.58.0678a12: 繩白拂寶鐸名衣幡珮寶池妙花寶樹等無
T2214_.58.0678a13: 量莊嚴一一令内心瑜伽與彼無異。然後於
T2214_.58.0678a14: 内心瑜伽布列莊嚴之大漫荼羅中央有意生
T2214_.58.0678a15: 大蓮華王。八葉鬚蘂具足圓滿。而妙色金剛
T2214_.58.0678a16: 莖。所謂自身齊爲大海。從齊至心爲金剛
T2214_.58.0678a17: 臺。海中立蓮臺莖。謂從諸佛大悲海生大智
T2214_.58.0678a18: 金剛莖。從金剛智出生悲智平等一切佛會。
T2214_.58.0678a19: 於此八葉心蓮華臺上而復觀字。從此字
T2214_.58.0678a20: 出無量光。從心中而四方四角散而合爲光
T2214_.58.0678a21: 鬘。猶如花鬘普遍一切佛刹。此光從頂至足
T2214_.58.0678a22: 周匝環繞行者之身。唯有明朗不見身與心。
T2214_.58.0678a23: 於此圓明常住自身復觀暗字而在頂上轉
T2214_.58.0678a24: 成中胎藏。從此字生三重光焔。一重光遍
T2214_.58.0678a25: 繞咽上。從咽至頂相隨所照及之所諸尊隨
T2214_.58.0678a26: 現成第一院曼荼羅。次一重光遍遶心上從
T2214_.58.0678a27: 齊已上至咽諸尊隨現成第二重曼荼羅。次
T2214_.58.0678a28: 一重光遍繞齊上從齊已下諸尊隨現成第三
T2214_.58.0678a29: 重曼荼羅。即是世間天院也。諸尊形色相好
T2214_.58.0678b01: 各各差別宛然具足自身中猶如親入佛會而
T2214_.58.0678b02: 自身都成曼荼羅身。即是普門法界身也。
T2214_.58.0678b03: 其中胎藏即是毘盧舍那自心八葉花也。即
T2214_.58.0678b04: 於此心蓮華臺上爲曼荼羅中胎。其外八葉
T2214_.58.0678b05: 亦隨佛位次列布也。四方即是如來四智。其
T2214_.58.0678b06: 四隅葉即是四攝法也。且東南普賢是菩提
T2214_.58.0678b07: 心此妙因也。次西南文殊是大智慧也。次東
T2214_.58.0678b08: 北方彌勒是大慈也。大慈大悲倶是第二
T2214_.58.0678b09: 義也。次西北方觀音即是證。謂行願成就入
T2214_.58.0678b10: 此花臺三昧也。其四方葉中初阿字在東方。
T2214_.58.0678b11: 喩菩提心。最是萬行之初也。黄色是金剛性
T2214_.58.0678b12: 也。其名曰寶幢。亦名阿閦佛。次阿字在南
T2214_.58.0678b13: 方。是行也。赤色火義也。即同文殊義即是花
T2214_.58.0678b14: 開敷也。亦名寶生佛。次暗字在西方是菩提
T2214_.58.0678b15: 也。萬行故成正等覺。白色即是圓明究極之
T2214_.58.0678b16: 義也。又是水義＊也。其佛名阿彌陀也。次惡
T2214_.58.0678b17: 字在北方。是正等覺果＊也。其佛名鼓音。是
T2214_.58.0678b18: 釋迦牟尼也。即是大涅槃迹還本故涅槃也
T2214_.58.0678b19: 佛日已隱於涅槃山故色黒也。次即入中惡
T2214_.58.0678b21: 滅相。此是毘盧舍那本地之身花臺之體也。
T2214_.58.0678b22: 超八葉絶方所。非有心之境界。唯佛與佛乃
T2214_.58.0678b23: 能知之。以此方便同於大空而現衆像。中心
T2214_.58.0678b24: 空具一切色。即是加持世界曼荼羅普門會
T2214_.58.0678b25: 無處不有也。但是如來一身一智一行也。是
T2214_.58.0678b28: 會交際中標以大空點而思惟暗字。妙好淨
T2214_.58.0678b29: 無垢如水精月竈。説寂靜法身一切所依持
T2214_.58.0678c01: 也。諸眞言悉地能現珠類形得天樂解脱逮
T2214_.58.0678c03: 言救世者。金色具光焔住三昧害毒如日難
T2214_.58.0678c04: 觀諸衆生亦然也。同疏云今此圓中有眞言
T2214_.58.0678c05: 救世者。具大功徳。眞金色具有炎光。住三昧
T2214_.58.0678c06: 寂然而住。此當從此一字眞言王即觀本尊
T2214_.58.0678c08: 問前説字作普門持誦何故復觀暗字耶。
T2214_.58.0678c09: 答疏十五云初依佛教發心即字也。後成
T2214_.58.0678c11: 之觀成眞實眞言行。故成就悉地品云。知心
T2214_.58.0678c14: 疏十六云。此事尤祕也。但心存之不可形於
T2214_.58.0678c15: 翰墨也。□祕在上當知。此是最初悲生壇
T2214_.58.0678c18: 所言上文者指何品耶。答悉地出現品兩種
T2214_.58.0678c19: 眞言。及無點加點布字觀。成就悉地品摩訶
T2214_.58.0678c20: 薩意處等十五偈文。轉字輪曼荼羅行品我
T2214_.58.0678c21: 一切本初號名世所依説法無等比本寂無有
T2214_.58.0678c23: 印品三種三昧耶字輪品三部四處輪祕觀。
T2214_.58.0678c24: 祕密曼荼羅品眞言王三種灌頂五種三昧
T2214_.58.0678c25: 耶。並最初正覺等敷置曼荼羅。密中之祕密
T2214_.58.0678c27: 入祕密曼荼羅法品以字燒字。因字更生之
T2214_.58.0678c28: 祕觀。入祕密曼荼羅位品布列莊嚴大地。菩
T2214_.58.0678c29: 薩隨福所感宮殿。及意生之坐法界幖幟大
T2214_.58.0679a01: 蓮華王。諸佛甚奇特不思議法身所含二箇
T2214_.58.0679a02:。心内心地中佛會大海十方通同法界祕
T2214_.58.0679a03: 密内心曼荼羅祕密･八印品最勝祕密加持
T2214_.58.0679a04: 印。持明禁戒品六月念誦阿闍梨眞實智品
T2214_.58.0679a05: 祕中最祕布字。百字生品百光遍照王百字
T2214_.58.0679a06: 果相應品三三昧耶句。指如是等祕中最祕
T2214_.58.0679a07: 密之説也。問若然者整速而一處可説之。
T2214_.58.0679a08: 何故品品而散説耶。答疏十二釋成就悉地
T2214_.58.0679a09: 品云。從此品以前説眞言之果。從此品以後
T2214_.58.0679a10: 次第明修行入證之方便。從此爲首也。此中
T2214_.58.0679a11: 復有坐起威儀衆多祕法不別出之。此經聖
T2214_.58.0679a13: 第相續一處不説也。問品品説相各各不同
T2214_.58.0679a14: 也。以何得知。諸品文句取合唯成此祕密内
T2214_.58.0679a15: 心瑜伽然者如何。答雖品品異説佛佛所宣
T2214_.58.0679a16: 説一道一行無有異路。是故一經七軸品品
T2214_.58.0679a17: 所詮唯一道一味也。文文所示亦一行一相
T2214_.58.0679a18: 也。故疏十七云。此經皆前後相成共爲ス一事。
T2214_.58.0679a19: 綺互其文。行者甚須相照覽乃可知也。問百
T2214_.58.0679a20: 字位成品云微密最希有諸佛之祕要外道
T2214_.58.0679a22: 祕密瑜伽通同法界曼荼羅。從不知此内心
T2214_.58.0679a23: 瑜伽之外皆是見心外之法故名外道。故疏
T2214_.58.0679a24: 十九釋云。今此諸法之祕一切外道所不能知
T2214_.58.0679a28: 離擧縁者指何等法耶。答今此内心祕密瑜
T2214_.58.0679a29: 伽離一切外縁分別攀縁故指以此内心祕
T2214_.58.0679b01: 密瑜伽也。問甚深無相法者指何等法耶。答
T2214_.58.0679b02: 指此祕密内心通同法界漫荼羅也。問劣惠
T2214_.58.0679b03: 所不堪者指何等根機耶。答指未入祕密曼
T2214_.58.0679b04: 荼羅之人故。祕密曼荼羅品云未退心灌頂
T2214_.58.0679b06: 耶。答指心外兼心内擇地造壇曼荼羅也。如
T2214_.58.0679b07: 是觀照内心通同一大法界祕密曼荼羅已然
T2214_.58.0679b08: 後兩眼觀字成明燈而觀心處令圓鏡現前
T2214_.58.0679b09: 如悉地品所説。然後兩眼觀相不可得字
T2214_.58.0679b10: 得見一切大空句及不死句故。如上内心祕
T2214_.58.0679b11: 密瑜伽境界皆悉從意生而無有自性。是故
T2214_.58.0679b12: 即相而無相也。即無相而相也。當知與十縁
T2214_.58.0679b13: 生句無異。若如是不觀察存少分可得相未
T2214_.58.0679b14: 離斷常去來之見。豈名眞言眞實之行耶。故
T2214_.58.0679b15: 經初云乃至彼法少分無有可得。何以故虚
T2214_.58.0679b16: 空相是菩提無知解者亦無開曉。何以故
T2214_.58.0679b18: 無相三昧品云心無自性離一切相故當思惟
T2214_.58.0679b20: 成就品所説可思之。如是觀想已然後作前
T2214_.58.0679b21: 所説十二眞言王布字觀。是即爲令此内心
T2214_.58.0679b22: 祕密意生之曼荼羅而堅固常住也。故疏十
T2214_.58.0679b23: 六云復爲欲令堅固如是意生之身故更有方
T2214_.58.0679b24: 便。猶置十二字。即是前説十二字眞言王
T2214_.58.0679b26: 觀且有五箇不同。如妙印鈔記。且就疏一説而
T2214_.58.0679b27: 記之所謂以初如次布眼耳鼻舌。次
T2214_.58.0679b28: 以
布身中分。所謂布左肩布
T2214_.58.0679b29: 右肩布心上布咽上次以
布
T2214_.58.0679c01: 身下分。所謂布齊布腰布左右
上
T2214_.58.0679c02:布左右足以此説疏爲好。故疏云次如本
T2214_.58.0679c04: 滿之儀也。如妙印鈔巨細記。然後復作三密
T2214_.58.0679c07: 攝前十二字也
T2214_.58.0679c08: 已上依祕密曼荼羅品入祕密法品入祕密
T2214_.58.0679c09: 位品及成就悉地品持明禁戒品等令師資
T2214_.58.0679c10: 相承之處也。故於此品品者此大事外更
T2214_.58.0679c11: 不出別大事也
T2214_.58.0679c12: 阿闍梨眞實智品
T2214_.58.0679c13: 二問十七云。此中眞言心者此心梵音汗栗
T2214_.58.0679c15: 何。答蓮華合掌印也。問明如何。答經云所謂
T2214_.58.0679c17: 三問指何等觀智爲阿闍梨眞實智耶。答住
T2214_.58.0679c19: 然者布字作法如何。答字布行者之心也。
T2214_.58.0679c22: 部無量萬徳皆悉攝盡之。次字布眉間也。
T2214_.58.0679c24: 於眉間當置𤙖字。此是一切執金剛所持處
T2214_.58.0679c26: 布於心上四寸許也。經云娑字在膺下。是謂
T2214_.58.0679c29: 無量萬徳皆悉攝盡之。次布行
T2214_.58.0680a01: 者遍身。經云我即同心位一切處自在普遍
T2214_.58.0680a02: 於種種有情及非情阿字第一命縛字名爲水
T2214_.58.0680a03: 囉字名爲火吽字名忿怒佉字同虚空所謂
T2214_.58.0680a05: 輪圓明布字觀也。如成就悉地品及持明禁
T2214_.58.0680a06: 戒品六月念誦等也。問今作三部並五輪布
T2214_.58.0680a07: 字觀其意如何。答爲顯示行者五部三部衆
T2214_.58.0680a08: 徳也。是則准例七重印可五種三昧耶可思之。
T2214_.58.0680a09: 如是衆徳兼備故得阿闍梨名也。又彼青表
T2214_.58.0680a10: 紙所戴眞言及
T2214_.58.0680a11: 八字明等能能今布字可
T2214_.58.0680a12: 得意合也。如前記之已上相繼前十二眞言
T2214_.58.0680a13: 王布字可作之也。次字輪品三部四所輪觀
T2214_.58.0680a14: 可作之
T2214_.58.0680a15: 布字品
T2214_.58.0680a16: 相續前三部布字作此布字觀。如經疏文可
T2214_.58.0680a18: 受方便學處品
T2214_.58.0680a19: 四問疏云今此我即是一切衆生自性源之
T2214_.58.0680a21: 源者字也
T2214_.58.0680a22: 百字生品
T2214_.58.0680a23: 五問經是我之自體者如何。答蓮華合掌印
T2214_.58.0680a24: 也。問經此一切眞言眞王救世者者如何。答
T2214_.58.0680a25: 百光遍照王也所謂字也
T2214_.58.0680a26: 六問百光遍照布字如何。答當品布字有二
T2214_.58.0680a27: 種。所謂一最中置字。第二重置伊等十二
T2214_.58.0680a28: 字。第三重迴布百光字。二最中置字而右
T2214_.58.0680b01: 迴置十二字。第一重布
等二十五字。第二
T2214_.58.0680b02: 重布
等二十五字。第三重布
等二十五
T2214_.58.0680b03: 字。第四重布
等二十五字也。以第二爲吉。
T2214_.58.0680b04: 相次上布字可作也
T2214_.58.0680b05: 百字果相應品
T2214_.58.0680b07: 合掌印也。是即心虚空菩提三種無二平等
T2214_.58.0680b09: 之身流通世間及十方虚空悉遍。無有虚空
T2214_.58.0680b11: 七問經大智灌頂地者如何。答指第十法雲
T2214_.58.0680b12: 地大灌頂即字也灌頂義可思之
T2214_.58.0680b13: 百字位成品
T2214_.58.0680b15: 云何。答内心之大我者我性心蓮華印也。自
T2214_.58.0680b16: 心位者自心八葉位也。故疏云此法乃是一
T2214_.58.0680b17: 切如來祕密中之祕密於諸祕藏最在其上共
T2214_.58.0680b19: 九問經云眞言救世者金色具光焔住三昧害
T2214_.58.0680b21: 眞言救世尊者即字眞言也
T2214_.58.0680b22: 已上當品事與成就悉地品一一次第交
T2214_.58.0680b23: 合可成一事也如上記
T2214_.58.0680b24: 百字成就持誦品
T2214_.58.0680b25: 十經云若自性如是覺名不可得者蓮華合
T2214_.58.0680b26: 掌印也。次當等空心生所謂菩提心者字
T2214_.58.0680b27: 也。故疏云當等空心生謂菩提心生以覺本
T2214_.58.0680b28: 不生無相不可得也故。得此等空之心清淨
T2214_.58.0680c01: 無分別等。如上非但空而即有智生謂菩提
T2214_.58.0680c03: 百字眞言品
T2214_.58.0680c04: 問經云於此三昧門以空加持於一切法自在
T2214_.58.0680c06: 其深旨如何。答本尊者蓮華合掌印也。以空
T2214_.58.0680c07: 加持者字也。故疏云於此中空者謂阿字
T2214_.58.0680c09: 名百字果相應。第二十一品名百字位成。第
T2214_.58.0680c10: 二十二名百字成就持誦。第二十三名百字
T2214_.58.0680c11: 眞言法。然者此五品差別不同如何。答今此
T2214_.58.0680c12: 五品同共雖説字功徳法門頗非無其不
T2214_.58.0680c13: 同。所謂第十九説百字生品專説百光遍照
T2214_.58.0680c14: 王威徳神變。所謂字眞言王也。故云説眞
T2214_.58.0680c15: 言生品也。次第二十百字果相應品説大智
T2214_.58.0680c16: 灌頂功徳與果地萬徳相應。是即前品果也。
T2214_.58.0680c17: 故云百字果相應品。次第二十一百字位成
T2214_.58.0680c18: 品説微密最希有甚深不思議之内心大我本
T2214_.58.0680c19: 來成就之法位。故云百字位成品。次第二十
T2214_.58.0680c20: 二百字成就持誦品説百字成就畢竟無相大
T2214_.58.0680c21: 空持誦法。故云百字成就持誦品也。次第二
T2214_.58.0680c22: 十三百字眞言法品説以阿字加持力故能成
T2214_.58.0680c23: 一切佛法。故云百字眞言法品也
T2214_.58.0680c25: 光範之
T2214_.58.0680c27: 永祿十年二月二十九日於成相寺書之
T2214_.58.0680c28: 快遍
T2214_.58.0681a01: 於法光寺書之
T2214_.58.0681a03:
T2214_.58.0681a04:
T2214_.58.0681a05:
T2214_.58.0681a07:
T2214_.58.0681a08: 一菩提性品事
T2214_.58.0681a09: 二三三昧耶品事
T2214_.58.0681a10: 三菩薩得名事
T2214_.58.0681a11: 四佛得名事
T2214_.58.0681a12: 五正覺得名事
T2214_.58.0681a13: 六人中尊得名事
T2214_.58.0681a14: 七如來得名事
T2214_.58.0681a15: 已上説如來品了
T2214_.58.0681a16: 八世出世護摩品事
T2214_.58.0681a17: 九説本尊三昧品事
T2214_.58.0681a18: 十説無相三昧品事
T2214_.58.0681a20: 十二囑累品事
T2214_.58.0681a21: 十三後問答事
T2214_.58.0681a22: 一菩提性品 沙門宥範記
T2214_.58.0681a24: 者者虚心合掌印也無所依者字也
T2214_.58.0681a25: 二三三昧耶品
T2214_.58.0681a27: 昧耶者蓮華合掌之印也。問明如何。答如實
T2214_.58.0681a28: 智生者字也。説如來品
T2214_.58.0681b01: 然云何。答菩提虚空相者虚心合掌印也離
T2214_.58.0681b02: 一切分別者字也
T2214_.58.0681b05: 義可思之。問明云何。答經諸法空如幻知此
T2214_.58.0681b06: 一切同者字也
T2214_.58.0681b07: 五正覺所 問經法如虚空相無二唯一相者
T2214_.58.0681b08: 云何。答法如虚空相者虚心合掌印也無二
T2214_.58.0681b09: 唯一相者字也
T2214_.58.0681b10: 六人中尊所 問疏善調身口意攝伏自在故
T2214_.58.0681b12: 也。此印有三密相應義大惠
T2214_.58.0681b13: 刀名。亦此明有降伏四魔功徳能能可思之。
T2214_.58.0681b14: 七一切所 問經雖惠害無明自性離言説
T2214_.58.0681b16: 釋如來如去二義。謂外五如來也。内五
T2214_.58.0681b17: 如去也
T2214_.58.0681b18: 八世出世護摩品 問經智火最爲初名大因
T2214_.58.0681b19: 陀羅端嚴淨金相増益施威力焔鬘住三昧當
T2214_.58.0681b21: 金剛印明也。故疏云此中最初火者則是菩
T2214_.58.0681b22: 提心之惠光也。形方色黄即是表金剛坐也
T2214_.58.0681b23: 九説本尊三昧品 問經云何説。有相故樂
T2214_.58.0681b24: 欲成有相。以住無相故獲無相悉地。是故一
T2214_.58.0681b26: 住於非相者蓮華合掌印也。是故一切種者
T2214_.58.0681b27:字也。疏云以住非相理成就故一切不思
T2214_.58.0681b29: 十説無相三昧品 問經心無自性離一切相
T2214_.58.0681c02: 離一切相故者虚心合掌印當思惟性空者
T2214_.58.0681c03: 字也
T2214_.58.0681c04: 十一世出世持誦品 問經云當知出世心遠
T2214_.58.0681c06: 深祕如何。答虚圓月輪印也。出入息爲阿字
T2214_.58.0681c07: 眞言。故疏云出世間者當知如是意念誦之
T2214_.58.0681c08: 法離於文字也。豈撥離前來眞言字等方名
T2214_.58.0681c09: 離文字耶。不如是也。謂能達字之本性即是
T2214_.58.0681c10: 圓明當住本來不生者即心是也。心之體性
T2214_.58.0681c11: 圓明清淨具足衆徳而無分別當觀如是之
T2214_.58.0681c14: 字。次即觀本尊。如上已説。一相者即身口意
T2214_.58.0681c15: 也。觀本尊。心上作圓明即是心也。其身印等
T2214_.58.0681c16: 即是身也其眞言字即是語也。今已明見本
T2214_.58.0681c17: 尊而觀本尊三事一相平等如於實相。又觀
T2214_.58.0681c18: 本尊三事平等一相即同於我。我之三相亦
T2214_.58.0681c19: 復一相平等不異於本尊。此圓明之性不異
T2214_.58.0681c20: 菩提心菩提心不異本尊。自他平等也。又所
T2214_.58.0681c21: 觀字雖不同然皆是三昧門也。若解一字之
T2214_.58.0681c22: 性相即解一切字性相。字即本尊本尊即心。
T2214_.58.0681c23: 心即法界體性也。是故此阿字即是不思議
T2214_.58.0681c24: 字也。如阿者一切亦爾也。如字者印等亦如
T2214_.58.0681c26: 擧動支節即密印也。吐氣發言即眞言也。所
T2214_.58.0681c27: 有心念即觀智也。經云遠離於諸字自尊爲
T2214_.58.0681c28: 一相無二無執著不壞意色像勿異於法則所
T2214_.58.0681c29: 説三落叉。疏云於此不思議三相謂字眞言
T2214_.58.0639a02: No.2214[cf.No.2213]
T2214_.58.0639a03:
T2214_.58.0639a04:
T2214_.58.0639a05:
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_.58.0639a13: | 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_.58.0639a16: 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 | 矣 |
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 | 又第三品云。以定慧 |
| T2214_.58.0639a29: | 手屈肘向上合掌與肩齊 | 云云 | 又第九品 |
| 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_.58.0639b05: 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_.58.0639b13: 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_.58.0639b18: 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_.58.0639b23: | 中間通名信解地 | 云云 | 故知成佛義明白也。 |
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
上各具空點而成T2214_.58.0639c02:
。是則五智圓滿成等正覺之義T2214_.58.0639c03: 也
T2214_.58.0639c04: 問。若然者何故三悉地儀軌擧上品悉地明之
T2214_.58.0639c05: 時
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
字圓明故云唯有明朗。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
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
知空盡消體| T2214_.58.0639c13: | 獨存第一命 | 云云 | 彼竹人勅答一授勝覺者 |
T2214_.58.0639c15: 於此偈頌相傳者更不存知也。以是義故上
| T2214_.58.0639c16: | 品悉地明字即無點也。巨細併有面授 | 矣 |
| T2214_.58.0639c17: | 三神變加持事 | 無所不至印 |
| T2214_.58.0639c19: | 悉地出現品云尊勝虚空空兼持慧刀印 | 云云 |
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: | | 云云 |
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_.58.0640a03: 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
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 |
字加之點耶。答。字體| T2214_.58.0640a10: | 即本有六大 | 是即體 大也 | 此六大法身具四 |
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
字云何。答。經偈頌中説二字即T2214_.58.0640a14: 是擧東西攝南北也。仍疏家經
之外加T2214_.58.0640a15: 釋
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
字者四例T2214_.58.0640a17: 可知也。是故疏家偈頌之
二字釋加T2214_.58.0640a18:
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通
T2214_.58.0640a20: 之眞言亦兼後之偈頌文之中
而演説T2214_.58.0640a21: 之。又
第九品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
T2214_.58.0640a23:
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: 於
三字加點説之。是即三密相應之T2214_.58.0640a28: 表相也。所謂
字縛義入字門故即無縛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
字因業義也。入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
字等空。入字門故。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
即兼識大義。故疏於字釋三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
字而加修行及淨除二點。T2214_.58.0640b13: 於
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_.58.0640b19: 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 | 矣 |
| T2214_.58.0640b23: | 四然此自證 | 乃至 | 心地事 | 虚心合掌印 |
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_.58.0640c07: | 敷之像。有筋脈約之以成八分 | 文 | 疏十二云。 |
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_.58.0640c12: 轉字輪曼荼羅行品第八云。
| T2214_.58.0640c13: |   。善男子此阿字一切如來所加持 | 乃至 |
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 | 阿 |
| 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_.58.0640c20: 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_.58.0640c25: 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_.58.0641a05: 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_.58.0641a11: 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_.58.0641a17: 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 | 如 |
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法
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 |
字也。本不生者地大即字也。出過T2214_.58.0641b12: 語言道者水大即
字也。諸過得解脱者火T2214_.58.0641b13: 大即
字也。遠離於因緣風大即字也。知T2214_.58.0641b14: 空等虚空者空大即
字也。已離一切暗者T2214_.58.0641b15: 月輪即
字也。第一實無垢者蓮花即字| T2214_.58.0641b16: | 也。讀文句有次第不次第 | 更可問 | 。字六大無 |
字六大清淨理也。字者六大本不T2214_.58.0641b18: 生有色光明智種字也。
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
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。
字者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
也。總令在月輪中即字也。所以T2214_.58.0641b25:
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 | 顯 |
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_.58.0641c11: 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 |
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。
。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: | 成 | 云云 | 口云如釋迦牟尼鉢印者法界定印 |
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 | 勝 |
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_.58.0642a06: 三字從此自證極滿之位起三部妙用。所謂
T2214_.58.0642a07:
金剛部。蓮華部。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_.58.0642a11: 也。現覺已下表此自性法身所具三密之徳
| T2214_.58.0642a12: | 也 | 云云 |
| T2214_.58.0642a14: | 七此品統論 | 乃至 | 自心品事 |
| T2214_.58.0642a16: | 提三種無二 | 云云 | 經之大意者此義也。成就悉 |
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
| T2214_.58.0642a29: | 字是也。併有面授 | 矣 |
| T2214_.58.0642b01: | 八自心發菩提 | 乃至 | 嚴淨心佛國事 | 無所不 |
| T2214_.58.0642b02: | 至印 |
| T2214_.58.0642b04: | 慧刀印所依速成就 | 云云 | 委細之旨上説之。 |
T2214_.58.0642b06: 所不至眞言曰
T2214_.58.0642b07:
T2214_.58.0642b08:
。口云自心發菩提者即初字| T2214_.58.0642b09: | 東方 大智 | 即心具萬行者即第二字 | 南方 大悲 | 見心正等 |
| T2214_.58.0642b10: | 覺者第三字 | 西方 大智 | 證心大涅槃者第四 |
| T2214_.58.0642b11: | 字 | 北方大 智 | 發起心方便者 | 大悲即南 北合論也 | 嚴淨心佛國 |
| T2214_.58.0642b12: | 者 | 大智即東 西合論也 | 已上二句第五 | 中胎悲智 具足義也 | 問。 |
T2214_.58.0642b14: 無大日故。四轉外別不説第五
T2214_.58.0642b15: 四轉成一之
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_.58.0642b19: 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
經云其義云何。答。師資相承| T2214_.58.0642b25: | 與倶不相違而習也 | 如範尊 云云 | 經第三云 |
| T2214_.58.0642b27: | 正覺三昧耶 於此印而住 | 云云 |
T2214_.58.0642b29:
字即身密門也。次開二空誦字即口密門T2214_.58.0642c01: 也。次閉二空誦
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_.58.0642c05: | 永正十三 | 丙子 | 九月十五日書了光範 |
| 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_.58.0642c09: | 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_.58.0642c12:
T2214_.58.0642c13:
T2214_.58.0642c14:
T2214_.58.0642c15:
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_.58.0642c20: 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_.58.0642c27: | 同疏十二云此正阿字眞言門也 | 云云 | 此外一 |
| T2214_.58.0642c29: | 委細之旨如自證三菩提之口決也 | 云云 |
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 | 疏 |
| T2214_.58.0643a04: | 十一釋云此大金剛之堅即是佛智之義也 | 云 |
| T2214_.58.0643a05: | 云 | 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_.58.0643a08: | 持 | 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 | 云云 | 然者可指此文。何故指鬘髴 |
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_.58.0643a15: 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 | 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_.58.0643a21: | 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: | 之 義 | 金剛喩實相智 | 五智也所謂上 之五 | 過一切語言 | 乃 |
| T2214_.58.0643a23: | 至 | 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 | 廣 |
| 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_.58.0643a28: | 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_.58.0643b02: 問若然何故引
不證耶。答雖同五T2214_.58.0643b03: 也既有傳法祕密
之不同。故不引之。彼T2214_.58.0643b04:
又是一之習事也。不可泯於傳法。是故T2214_.58.0643b05:
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_.58.0643b10: 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: | 五 | 云云 | 以 |
| T2214_.58.0643b20: | 頌中不説此印之印相也 | 云云 | 問此明説所功 |
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_.58.0643b27: 品第六云
| T2214_.58.0643b28: | 尊勝虚空空 兼持惠刀印 | 云云 |
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 | 安 | 一流之習就此頌文習諸印信盡。故 |
| 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_.58.0643c14: | 安以大空點 | 云云 |
云復説率都婆法界普賢一字心密言曰| T2214_.58.0643c16: | | 云云 | 義決云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 |
| 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 |
而T2214_.58.0643c20: 存如此差別耶。答雖一
依義非無其別。爰T2214_.58.0643c21: 以見心抄云。問今所云
字偈中字歟。T2214_.58.0643c22:
歟。中哉。答雖云T2214_.58.0643c23: 何
無其難但今相承者於偈中盡諸印信故T2214_.58.0643c24: 偈中
也。彼五大虚空藏明者金五佛T2214_.58.0643c25: 種子也。不可云不二明。又
者T2214_.58.0643c26: 金剛界大日明也。所以
字上加題金剛界。T2214_.58.0643c27: 故皆彼一邊。令依偈文
字攝彼等時| T2214_.58.0643c28: | 皆得祕密意 | 云云 | 委悉旨如彼抄 | 云云 | 問何故 |
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: 限
字成義有二意。一明不二意二表攝持T2214_.58.0644a05: 之義。
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 | 疏 |
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 | 此文明五大即具於字圓明也。 |
| 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 | 如半月曼 荼羅 云云 | 如此等文證甚 |
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 |
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_.58.0644b03: 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_.58.0644b09: 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_.58.0644b14: 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: | 也 | 云云 |
| T2214_.58.0644b20: | 菩提心論云禪智倶入金剛縛佛心如滿月 | 云 |
| T2214_.58.0644b21: | 云 |
| T2214_.58.0644b23: | 堅固速成諸印故不越三昧耶 | 云云 | 菩提心 戒體也 | 又 |
| 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 | 矣 |
序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_.58.0644c06: 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_.58.0644c12: | 花臺三昧也 | 云云 | 以此義故云本行菩薩道也。 |
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_.58.0644c22: 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
T2214_.58.0644c27:
五大也。五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
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:
明者彼本初不生之大空明朗無礙猶如滿T2214_.58.0645a18: 月故用
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
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_.58.0645b22: 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_.58.0645b26: | 盡之。就中率都波 | 乃至 | 五字所成等者誰 |
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
明是也。五字T2214_.58.0645c03: 所成者五
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: | 在 之 |
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_.58.0645c11: 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 | 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 | 矣 |
| T2214_.58.0645c16: | 貞記云 | 貞觀寺 |
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_.58.0645c23:
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_.58.0646a01: 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_.58.0646a12: | 炳宛本記云 | 尊師 |
T2214_.58.0646a14: 當結金剛手 金剛惠之印
T2214_.58.0646a15: 阿味羅𤙖欠
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_.58.0646a20: 此是一切佛印縛大堅固速成諸印故不越三
| T2214_.58.0646a21: | 昧耶 | 私云已上縛印明之證也 |
| T2214_.58.0646a22: | 祕密 | 云云 | | 云云 | 已上尊師之所傳又不違貞 觀寺相傳四箇誠 明也 |
| T2214_.58.0646a24: | 兩部 祕藏記云。率都婆 | 乃至 | 如來藏法性。 |
T2214_.58.0646a26: 合之言也。無所不至五
T2214_.58.0646a27: 之出二明也。以不至印誦鍐一字以五
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_.58.0646b03: 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: | | 云云 | 私云五 生故縛印證也 |
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_.58.0646b11: 密證文
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 | | 云云 |
| T2214_.58.0646b15: | 私云此問答之中總記 | 大師 | 貞記 | 貞觀寺 | 本 |
| T2214_.58.0646b16: | 記 | 醍醐根 本尊師 | 口記 | 延命院 | 範尊 | 尊説 範記 | 師資相承炳 |
| T2214_.58.0646b18: | 印信云 胎 | 云云 | 金 | 云云 | 祕密 | 云云 | | 云云 |
T2214_.58.0646b20: 一代也 末資悉之
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
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 | 矣 |
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:
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:
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
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
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 光範 |
| 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 九 |
| 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_.58.0646c21:
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:
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_.58.0647a12: 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_.58.0647a17: 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_.58.0647a20: 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 | 文 | 。問既四箇祕印口決如此。 |
| T2214_.58.0647a23: | 抄。但經中有相傳也 | 云云 |
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_.58.0647a28: 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
明也。就手T2214_.58.0647b02: 結塔印口誦
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
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_.58.0647b11: 問此印共名第三。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_.58.0647b16: | 合掌也 | 亦名如 未開蓮 | 是則今逆第三蓮華合掌名第 |
| T2214_.58.0647b18: | 名在外拳第三也 | 云云 | 是則今順第三縛印名 |
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_.58.0647b22: | 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_.58.0647b25: 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_.58.0647c06: 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
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
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: 也
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 | 縛印明 |
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 | 是 |
| T2214_.58.0647c28: | 復如是 | 蓮花合掌也 |
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_.58.0648a04: 心合掌之印也。皆悉出現如來之身者五
T2214_.58.0648a05:
| 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 | 縛印明 | 疏一云爲彼 |
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_.58.0648a14: 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 | 云 |
| T2214_.58.0648a18: | 云 |
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_.58.0648a28: 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: 又
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_.58.0648b11: 伽之位蓮華合掌也。次屈戒忍方願入掌
T2214_.58.0648b12: 而成三
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
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_.58.0648b24: 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_.58.0648c07: 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_.58.0648c23: | 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_.58.0648c26: | 印信相承之語如上記 | 矣 |
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:
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ヲ
T2214_.58.0649a08: 有何疑哉。是故於今經雖有衆多大事大綱
T2214_.58.0649a09: 不出此四箇ノ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 | 成 |
| T2214_.58.0649a13: | 佛 | 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_.58.0649a16: 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。如
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: | 也 | 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_.58.0649a29: 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_.58.0649b04: | 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 | 私云本地法身爲性 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 |
| T2214_.58.0649b08: | 不至 印也 | 爲以二法界一爲床 | 菩薩身爲師子 座即縛印是也 | 已上於自性 |
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 | 樓 |
| T2214_.58.0649b15: | 閣 | 八柱 | 以テ二自性清淨法界心蓮華臺ヲ一爲所座。 |
T2214_.58.0649b17: 此處四印ノ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_.58.0649b20: 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: 他受用現二三十七尊ヲ一令一切入不二道也。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_.58.0649c09: | 云我依毘盧遮那開心智印 | 更問 何印 |
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 | 矣 |
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: | 此時誦字 | 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。此時誦字 | 南方即心 具萬行也 | 次二空 |
| T2214_.58.0649c24: | 字 | 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。此時誦字 | 北方 證心 |
| T2214_.58.0649c26: | 大涅 槃也 | 次成立此一印已誦 |
| 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_.58.0649c29: 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_.58.0650a04: 剛云次隨別字及通用各心上置之。其手印
T2214_.58.0650a05: 通用五
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 |
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: 用
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_.58.0650a19: 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。故疏十三云若不以二此印一者則法式
T2214_.58.0650a27: 不具。令彼弟子ヲ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_.58.0650b01: 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_.58.0650b06: 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_.58.0650b17: | 是從金剛性生牙 | 乃至 | 唯以行一道而成正覺 |
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: | 相 | 合掌 | 者即此印當體也。平等智身者字也。 |
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 |
字也。所謂一切衆生色心實相體即理T2214_.58.0650b29: 法身也。明
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_.58.0650c10: | 塔 | 云云 | 以如是等義門故令表記之。故云 |
| T2214_.58.0650c12: | 作蓮華合掌 | 乃至 | 左手定右手慧十指即十波 |
| T2214_.58.0650c14: | 名 | 云云 |
T2214_.58.0650c16: 字門。今即擧無點之五字而攝加點五字。故
T2214_.58.0650c17: 云
字門。爲地字門爲水。字門爲火。T2214_.58.0650c18: 字門爲風。
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_.58.0651a06: 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_.58.0651a13: 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: 事
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_.58.0651a21: 無量方便大宗不過三句。所謂結印已誦
T2214_.58.0651a22: 字即菩提爲因句也。次開二空誦
字是大T2214_.58.0651a23: 悲爲根句也。次合二空如本誦
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_.58.0651a28: 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_.58.0651b03: 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_.58.0651b06: 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_.58.0651b13: 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_.58.0651b18: 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。故經云祕密主我
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_.58.0651b25: | 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 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_.58.0651b29: 快遍
| T2214_.58.0651c01: | 寛文二 | 壬寅 | 三月九日於淡州掃守法光寺 |
T2214_.58.0651c03: 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:
T2214_.58.0651c08:
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_.58.0651c15: 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_.58.0651c26: | 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_.58.0651c29: 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 | 私 言 |
| T2214_.58.0652a02: | 此 印 | 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 | 心 |
| 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: | 乘 也 | 即是此經心之實相者以此宗開會之意 |
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
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_.58.0652a16: 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_.58.0652a20: 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 | 心 |
| T2214_.58.0652a26: | 心爲佛塔 | 云云 | 故即心之印者未敷蓮華印也。 |
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_.58.0652b12: | 云云 | 直約諸法令識其心者是又此印也。山 |
T2214_.58.0652b14: 二十八節一。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_.58.0652b19: 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_.58.0652b25: 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。問何故此名爲二諸佛大
T2214_.58.0652b28: 祕密一耶。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
字之生字T2214_.58.0652c04: 之不生
字相字無相也。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二擇所
T2214_.58.0652c09: 歸依處一有二求解脱慧生一。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: 云如二最初種子離微塵許ノ淨心垢一時即顯如
T2214_.58.0652c12: 微塵許淨心勢力ヲ上。雖云善種子生其實即是
T2214_.58.0652c13: 不生ノ生也。以是堅固性故在衆生識心終不
T2214_.58.0652c14: 敗亡。未レ至二自心實際大金剛輪一中間更無二
T2214_.58.0652c15: 住處一。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_.58.0652c19: 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_.58.0652c22: 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_.58.0652c29: 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 眞言救世者
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_.58.0653a09: | 歎此心也 | 乃至 | 謂此花臺從心意生也。即是 |
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_.58.0653a21: 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_.58.0653b10: 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_.58.0653b16: | 祕密於諸祕藏最在其上 | 云云 | 故經云勝上大 |
| T2214_.58.0653b18: | 云云 | 又百字位成品云。微密最者有諸佛之 |
| T2214_.58.0653b20: | 古佛所宣説 | 云云 | 問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_.58.0653b23: 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: | 最 祕 | 湛寂之心 | 二 極祕 | 雖已明顯也然渉事時根塵 |
| T2214_.58.0653c05: | 然以菩提心勢力自然不由他教也 | 云云 |
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 如意寶珠體 | 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_.58.0653c13: 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_.58.0653c18: | 過 | 云云 | 又百字位成品云。微密最希有諸佛 |
| T2214_.58.0653c20: | 頂得能有知此内心之大我 | 云云 |
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 | 矣 | 是以疏二云此經從淺至深廣 |
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_.58.0654a03: | 乃至 | 我今悉開示等事 問以此印明云何可 |
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_.58.0654a15: 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_.58.0654a24: 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。能授廣大果
| T2214_.58.0654b01: | 者爲究竟句也。又云念彼蓮華處 | 乃至 | 知心 |
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: | 之 | 云云 | 然者如何。答前三心者即是蓮華合掌 |
| T2214_.58.0654b10: | 八指種禾 | 乃至 | 無畏依等八心也。二殊勝決 |
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_.58.0654b15: | 王種子牙疱 | 乃至 | 果實圓滿始終本末因縁。餘 |
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
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_.58.0654b23: 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: | 印 | 云云 | 然者何等印耶。答此又虚心合掌印 |
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: | 此佛自證三菩提不思議法界超越心地 | 云云 |
| T2214_.58.0654c10: | 答經住心品云心虚空菩提三種無二 | 云云 | 印 |
| T2214_.58.0654c11: | 信文云右宗源了 | 云云 | 故用虚心合掌印明 |
| 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 不至也云云 |
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 | 相 傳 |
| 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_.58.0654c28: 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_.58.0655a02: 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_.58.0655a13: | 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: | 之 | 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_.58.0655a18: 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
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。亦是一切智ト五輪トノ譬喩ノ義
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_.58.0655b02: | 云爾耶。答轉字輪品疏云初印護身 | 云云 | 即 |
| T2214_.58.0655b04: | 身 | 云云 | 本尊身者即此之印也。祕記云我本 |
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_.58.0655b09: 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_.58.0655b12: 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: 徳ハ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ス不離不生而常
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_.58.0655b27: 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
字萬徳也。從此字生T2214_.58.0655c04:
字智明。是即字半體也。以字智光證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。答字是 |
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_.58.0655c14: 爲誦此印明耶云何。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_.58.0655c19: | 乃至 | 然此中地有三種謂以羅字門淨除自心 |
| 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_.58.0655c24: 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
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_.58.0656a02: 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。答就之有二淺深一。
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_.58.0656a09: 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_.58.0656a14: 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_.58.0656a17: 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二甚深無
| T2214_.58.0656a22: | 相教一 | 或本法 云云 | 劣慧所不堪爲應彼等故兼存有 |
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: | 意 也 | 又云即自觀其身亦同本尊以三事等 | 三密 | 故 |
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_.58.0656b09: | 種種功徳迴向一切智智印 | 云云 | 然所言一切 |
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_.58.0656b15: | 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_.58.0656b18: 尊也。是則此印所具功徳也。持地者心蓮華
T2214_.58.0656b19: 臺上
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 |
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 |
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_.58.0656c01: 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_.58.0656c04:
T2214_.58.0656c05:
T2214_.58.0656c06:
T2214_.58.0656c07:
T2214_.58.0656c08:
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_.58.0656c12: 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_.58.0657a06: 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: 灑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
字字下有字T2214_.58.0657a12: 字變成黒色大風輪吹發
字火輪焚燒自T2214_.58.0657a13: 身垢塵刹那成清淨已。又壇上地中有
字T2214_.58.0657a14: 字下有
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
字字下有字各成黒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: 箇
字吹三箇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: 虚空中最初觀
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
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
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
字| T2214_.58.0657b01: | 或 | 成妙高山王四寶所成＊也周遍盡虚空遍 |
T2214_.58.0657b03: 其妙高山王頂上有
字成大蓮華王遍滿T2214_.58.0657b04: 法界八葉上各有
字成四佛四菩薩其八T2214_.58.0657b05: 尊心上各有
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
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
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
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
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
字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
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: | 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 | 已上八葉并 九尊位也 |
T2214_.58.0657c06: 正東觀一切遍知院所謂白蓮華上有
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
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:
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
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: | 大名王等無量眷屬圍繞 | 已上第 一院 | 次第二院 |
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 |
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: | 印 | 眷屬 圍繞 | 次第二院正南方有字字變成樹枝 |
| T2214_.58.0657c23: | 樹枝轉成除蓋障菩薩淺黄色持楊柳 | 眷屬 圍繞 | 次 |
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 | 次第二院正西方有字字轉成寶劍劍 |
| T2214_.58.0657c28: | 眷屬 圍繞 | 次第三院四方十二大天無量無邊普 |
T2214_.58.0658a01: 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: 次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
字成八T2214_.58.0658a05: 葉大蓮華上有
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
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
字T2214_.58.0658a13: 字變成五股五股變成阿閦佛黄金色住解
T2214_.58.0658a14: 地印。次阿閦同一月輪内前右左後有
T2214_.58.0658a15:
字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
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
四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
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:
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
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
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
字成嬉鬘歌舞T2214_.58.0658b01: 四菩薩住各本標示印。次外四隅有四
字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
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: 者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。次寶王
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二
T2214_.58.0658b29:
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 |
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_.58.0658c06: 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_.58.0658c13: | 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_.58.0658c16: 名曼荼羅等偈之意也如上記之
| 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 |
字門者是T2214_.58.0658c20: 則
字相通其義如妙印鈔是如意寶珠加持T2214_.58.0658c21: 明也
字亦是加持明也。祕記云我心觀T2214_.58.0658c22: 字
字變成如意寶珠寶珠遍滿法界口| T2214_.58.0658c23: | 字隨疲即寢印用率都婆印 | 云云 | 所謂彼加持 |
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 | 然 |
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: | 號也以況二不可思議無方大用 | 云云 | 私謂所レ言 |
T2214_.58.0659a04: 間敬如塔云制底翻爲福聚汝今發二菩提心
T2214_.58.0659a05: 亦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 | 此印名塔印可レ思レ之。又 |
| T2214_.58.0659a07: | 云次有一掲半顯示淨菩提心如實相印 | 云云 |
T2214_.58.0659a09: 便得清淨者指無レ點阿字即明也。有無悉超
T2214_.58.0659a10: 越等者明
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 | 也 |
T2214_.58.0659a13: 也
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: | 智印爲レ體 | 云云 | 然者何等印耶。答蓮華合掌 |
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_.58.0659a22: 以二十波羅蜜滿足何故與住無戲論執金剛智
T2214_.58.0659a23: 印相應耶。答十九執金剛中初六句爲如來
T2214_.58.0659a24: 自證功徳從第七一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二涅槃一持如
| T2214_.58.0659b01: | 是智印故得以爲名 | 云云 | 是則指三平等大空 |
T2214_.58.0659b03: 宗三世無障礙戒體也。問何以二此印爲三世
T2214_.58.0659b04: 無障礙智戒之體耶。答疏云此戒梵云三縛羅
| T2214_.58.0659b05: | 是共縁共成此戒之義也所謂惠 | 右 | 方便 | 左 |
| 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＊也佛言以二身口意一 |
T2214_.58.0659b09: 世無障礙戒一也。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
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: | 也 | 云云 | 然者有何等祕傳耶。答未敷蓮華印 |
T2214_.58.0659b20: レ言凡心如合蓮即是也衆生不知故自祕故
T2214_.58.0659b21: 云二祕密標＊熾一也諸佛甚深祕密之法故妄不
T2214_.58.0659b22: レ授レ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
字也所謂別祕未T2214_.58.0659b24: 敷之内字故云内心如二悉地成就品云一説名
| T2214_.58.0659b25: | 内心處 | 乃至 | 花臺阿字門也彼品説相與當所 |
T2214_.58.0659b27: 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_.58.0659c01: 云二復持如是種子普散一切衆生心水一中也
T2214_.58.0659c02: 依二此印加持一故開二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_.58.0659c08: | 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ソ行者ハ不レ住二瑜伽一 | 乃至 |
| T2214_.58.0659c10: | 皆如二下品中説一 | 云云 | 然者所レ言瑜伽者指何 |
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: 前委細書レ之能能可レ思レ之
T2214_.58.0659c15: 九菩提實義所
T2214_.58.0659c16: 問何故用二此印一耶。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 |
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 | 能能可レ思レ之。問 |
T2214_.58.0659c24:
也本不生者地大字出過語言道者水T2214_.58.0659c25: 大
也諸過得解脱者火大也遠離於因縁T2214_.58.0659c26: 者風大
也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
字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二此句一爲二
| T2214_.58.0660a03: | 印説所一故云即是毘盧舍那遍一切處 | 乃至 | 與 |
| T2214_.58.0660a04: | 虚空等也 | 云云 | 字者六大清淨之理塔婆下 |
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: 之中祕密也委如二疏一現覺諸法之口決一也｣
T2214_.58.0660a08: 十生佛無二所
T2214_.58.0660a09: 問疏六云六趣衆生與二毘盧舍那一本無二體
| T2214_.58.0660a10: | 云云 | 然者有何等深旨耶。答本無二體者本地 |
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_.58.0660a16: | 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_.58.0660a19: 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_.58.0660a23:
也。加持神力者也智謂心蓮華臺者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_.58.0660a28: 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: 足是故云猶如二敬制底一也此中祕密謂心爲
T2214_.58.0660b02: 佛塔者今印之名也故云若衆生解此心菩
T2214_.58.0660b03: 提印者印同二毘盧舍那一也能能可レ思レ之
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_.58.0660b07: 答經云復次祕密主此眞言相非二一切諸佛
| T2214_.58.0660b08: | 所作一 | 云云 | 所レ言此眞言相者即字也 |
T2214_.58.0660b10: 問經第二云祕密主以要言レ之諸如來一切智
T2214_.58.0660b11: 智一切如來自福力自願力一切法界加持
| T2214_.58.0660b12: | 力 | 云云 | 然者今於要句有何等深意耶。答此 |
T2214_.58.0660b14: 云以要言之也。問以何得レ知耶。答疏第七云
T2214_.58.0660b15: 復次如來以種種法門不レ可二遍擧一故復擧要
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レ言廣大金剛
T2214_.58.0660b18: 法界宮即所謂五
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後
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 | 願 | 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_.58.0660c05: 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二此自證身
| T2214_.58.0660c09: | 復起加持身 | 云云 | 既云内證功徳一以決定故 |
T2214_.58.0660c11: 印故云以要言之悉記可レ思レ之
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 | 然者此中有二何等深意一耶。答説二未 |
T2214_.58.0660c16: レ思レ之。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二初品中記
之T2214_.58.0660c18: 十七以心供養所
| T2214_.58.0660c19: | 問疏八云以眞言祕印持レ之 | 云云 | 然者何等印 |
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 |
之。或觀大寶樹王等如入祕密T2214_.58.0660c23: 曼荼羅位品觀想門標三寶幢寶池寶花寶樹
| T2214_.58.0660c24: | 王遍二滿法界一等也 | 云云 |
| T2214_.58.0660c26: | 問疏第八云住二於瑜伽先用 | 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_.58.0660c29: 胃無堪忍大護等持誦已然後
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
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_.58.0661a08: 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 | 四 |
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_.58.0661a17: 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二五輪字一持身 | 乃至 |
| T2214_.58.0661a20: | 具如供養次第中説 | 云云 | 然者此中有二何等深 |
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: 結虚心合掌印誦二
字明一加二持中胎藏及普T2214_.58.0661a25: 門隨類身一如成就悉地品入祕密曼荼羅位
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 |
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: レ知耶。答疏釋經之生於淨佛家文云言二淨佛一
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三名爲二遍淨一 | 云云 | 言於 |
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_.58.0661b11: | 護不二妄與人也。第一希有難得之法也 | 云云 |
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: | レ住二眞言行一如是眞實心古佛所二宣説一 | 云云 | 菩 |
| T2214_.58.0661b17: | 觀若成 | 乃至 | 證二本尊身一 | 今所言本 心常佛是 | 滿足普賢一 |
| T2214_.58.0661b19: | 佛所宣説 | 云云 | 故知聲聞法中 | 乃至 | 然不得名爲 |
T2214_.58.0661b21: 常佛一者出今宗最祕密也委如二諸佛大祕密
T2214_.58.0661b22: 所記
之。問時阿闍梨觀二弟子身一作二五輪一以| T2214_.58.0661b23: | 五字持之 | 云云 | 然者此中有二何等深祕一耶。答 |
T2214_.58.0661b25: 結二誦三種三昧耶一加二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二持至弟子一先用羅字
| T2214_.58.0661b28: | 爲レ火焚二燒其身一 | 乃至 | 若更深釋即是普門法 |
| T2214_.58.0661b29: | 界身也 | 云云 | 然者此中有二何等深祕一耶。答如 |
| T2214_.58.0661c02: | 故云二先用羅字一 | 乃至 | 持其五輪也次如入祕密 |
| T2214_.58.0661c04: | 故云次觀暗字 | 乃至 | 若更深祕釋即是普門法 |
T2214_.58.0661c06: 者如何答未敷印
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 | 然 |
字也。T2214_.58.0661c10: 清澄無垢濁者
字也。無執離言説者字T2214_.58.0661c11: 也。但從因業生者
字也。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二諸法實
| T2214_.58.0661c14: | 相一 | 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 字也 | 鑒如心之鏡 | 私云本有鏡 別祕一之 |
| T2214_.58.0661c16: | 字 也 | 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_.58.0661c19: | 生蓮花極嚴麗圓滿月輪中無垢猶淨鏡 | 云云 |
| T2214_.58.0661c21: | 圓鏡一 | 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_.58.0661c24: 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 |
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_.58.0662a02: | 寛文二 | 壬寅 | 八月二十五日於淡州掃守法 |
| T2214_.58.0662a04: | 時元祿四 | 辛未 | 年七月上旬日書寫之了 |
T2214_.58.0662a06:
T2214_.58.0662a07:
T2214_.58.0662a08:
T2214_.58.0662a09:
T2214_.58.0662a10:
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。答如字輪者字也。 |
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_.58.0662b10: 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_.58.0662b13: 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: 命故云二無量壽佛一能觀二察大小權實一切正
T2214_.58.0662b18: 法一而不到不
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: 將幢旗也。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_.58.0662c05: | 爲東方也是故金峯經西方説 | 是自 性心 |
| T2214_.58.0662c06: | 蓮臺上 之正法 | 東方置 | 是即正見正 知菩提心也 | 此正見眞 |
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: | 昧耶也 | 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: | 誓 | 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 攝方 |
| 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_.58.0662c22: 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
T2214_.58.0662c27:
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不
| T2214_.58.0662c29: | 具説 | 云云 | 故知耳語一偈與此印明同一也 |
| T2214_.58.0663a02: | 命根也 | 也 | 亦是正法命根 | 蓮花合 掌印也 | 至持明禁 |
T2214_.58.0663a04: 三所要眞言所
| T2214_.58.0663a05: | 問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_.58.0663a08: 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 | 次 |
疏云。巧色摩尼身疏云| T2214_.58.0663a11: | 巧色摩尼語疏云巧色摩尼心 | 云云 | 加持 |
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 |
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 |
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_.58.0663a23: 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_.58.0663a27: 障自然清除是故
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_.58.0663b04: | 過也 | 云云 |
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 |
也。問若然者偈頌中二字不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
字圓T2214_.58.0663b14: 點兼
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
字亦此意也然而T2214_.58.0663b16: 作大空點一句兼
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: 擧
字者自字在之故出字而兼統T2214_.58.0663b19: 二字也。問何故説
二字耶。答疏十五云T2214_.58.0663b20: 初依佛教發心即
字也後成佛等於佛即是| T2214_.58.0663b21: | 字 | 云云 | 今亦然也安住如實菩提心即字 |
T2214_.58.0663b23: 須彌山而等同於諸佛即是
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_.58.0663c06: | 是一切智智大菩提心 | 云云 | 故無相違也可思 |
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 | 然 |
T2214_.58.0663c13: 蓮華合掌印也。問明云何。答
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: 也
普也空點賢也菩薩也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 | 同於字之 |
| T2214_.58.0663c19: | 法體 | 云云 | 然者此中深祕云何。答虚心合掌 |
T2214_.58.0663c21: 那自體自證之心也
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_.58.0663c29: | 觀字觀聲觀本尊 | 或云句 更問 | 然後觀佛佛即本尊 |
| T2214_.58.0664a01: | 也 | 云云 | 所云更問者別祕事觀佛者本地法身 |
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 | 然 |
字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_.58.0664a14: 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_.58.0664a18: 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。答
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 | 仁 | 云印 |
| T2214_.58.0664a23: | 和 | 者 | 於 | 有 | 利 | 二 | 通 | 初 | 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_.58.0664a28: 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
一字所成又| T2214_.58.0664b01: | 五字所成任取一一 | 云云 | 問何意 |
不同T2214_.58.0664b03: 也
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
| 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 | 是 |
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。
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_.58.0664b19: 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
序品説外五T2214_.58.0664b21:
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 | 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 | 五 | 心塔 | 佛心 凡心 |
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_.58.0664c02: 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 | | 智 | 五古 | 不二二智 | | 理 | 不至 | 不二三 |
| T2214_.58.0664c06: | 上下不二也。問是 | 禮 | 亦 | 太 | 有 | 利 | 二 | 津 | 理印有 | 利 |
| T2214_.58.0664c07: | 上 | 仁 | 理 | 和 | 下 | 二 | 在所 | 和 | 上 | 二云云 | 然者其意云何。 |
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。二智印在下者五
T2214_.58.0664c11:
| T2214_.58.0664c12: | 下上不二故云智上在所下也。問二明 | 佐 | 竪 | 乃 |
| T2214_.58.0664c13: | 不二 | 於 | 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 | 仁 | 有 |
| T2214_.58.0664c15: | 利 | 二 | 津 | 者如何。答一字不生印金剛其體同 |
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 | 利 | 二 | 津 | 者其意如 |
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 | 乃 | 不二者有二初字其 | 乃 | 體理也 | 云 |
| T2214_.58.0664c26: | 云 | 然者意云何。答言字本有性徳之體故 |
T2214_.58.0664c28: 地輪所説
字即成理智不二也字智其| T2214_.58.0664c29: | 乃 | 體理者言字大空無相之大智故即智也 |
| T2214_.58.0665a02: | 字成智理不二也。問次 | 仁 | 合成不二圓點 |
| T2214_.58.0665a03: | 一所 | 仁 | 和合 | 志天 | 成 | 寸二乃 | 一字 | 於一云云 | 其意云 |
| T2214_.58.0665a04: | 何。答言之圓點一所 | 仁 | 合集成 |
| T2214_.58.0665a05: | 一字 | 於 | 所以然者無點字攝無點之 |
| T2214_.58.0665a06: | 上之圓點 | 仁 | 兼是故偈頌中 |
T2214_.58.0665a08:
二種眞言一所合成而成一字也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。答字體字兼 | 子 | 之體字 |
及體五字T2214_.58.0665a12: 眞言中第五
是含二字六月念誦中第T2214_.58.0665a13: 五月
二字合成空輪觀故此一字含T2214_.58.0665a14:
三字又以第四字空點兼字圓點T2214_.58.0665a15: 所以然者火必依風而増勢力故以
字圓點T2214_.58.0665a16: 兼
字圓點而成字仍以空點省上三T2214_.58.0665a17: 字成･
空點是故字圓點兼T2214_.58.0665a18: 含彼長行五字空點也又
中第三T2214_.58.0665a19: 是正覺成句也然正覺必依發心修行故兼
T2214_.58.0665a20: 上之
又成正覺已必證大涅槃故兼下T2214_.58.0665a21: 之
是故一字兼含三字納一字此字T2214_.58.0665a22: 之圓點即含用
字之空點也是故長行偈頌T2214_.58.0665a23: 四種眞言一所和合成
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
明可T2214_.58.0665a26: 思之故云次合成不二圓點一所和合成
| T2214_.58.0665a27: | 一字也。問無點一所和合成一字 | 云云 | 然 |
T2214_.58.0665a29: 菩提涅槃等點但詮自體一字以
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: | 字出三字成四字 | 加點也 | 此四含爲 |
| T2214_.58.0665b03: | 一 | 而遍布一切處 | 云云 |
等四字可然何故兼等字耶T2214_.58.0665b05: 答兼
等字之所生也故是轉釋T2214_.58.0665b06:
字萬徳也是故雖字形別也但是字所流T2214_.58.0665b07: 所自也。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 | 故 |
字兼通長行偈頌四箇眞言無點一所和T2214_.58.0665b15: 合成
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 引證也 | 謂佛遍身分皆 |
| T2214_.58.0665b21: | 乘定觀等之惠命也 | 云云 | 故云無點一所 | 仁 | 和 |
| T2214_.58.0665b22: | 合 | 志天 | 成 | 寸 | 二 | 乃 | 一字一也 |
| T2214_.58.0665b23: | 問祕記云 | 云云 | 疏云 | 云云 | 然者指何等耶。答祕 |
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 | 又云率都婆一字所成 |
| T2214_.58.0665b29: | 性清淨心眞如佛性法界如來藏法性 | 云云 |
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高
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 | 已上爲顯字五智具足引 |
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 |
字三密三身三點具足引之T2214_.58.0665c15:
三字及二字可思之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: 也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 |
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_.58.0666a04: 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
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 | 仁 | 加點 |
| T2214_.58.0666a08: | 五字 | 六月抄 之意 | 最祕 | 之 切文意 | 友虚圓 | 三悉六月及 持寶金剛意 |
T2214_.58.0666a10: 塔大事。問然者此三方相承籠
一字之樣T2214_.58.0666a11: 如何。答
字最初點即字也此籠友傳也。T2214_.58.0666a12: 上空點大智也
字是識大種子此籠之傳也T2214_.58.0666a13: 此字體並圓點合成
是即我傳也。如此| T2214_.58.0666a14: | 一字納三方相承而爲三寶院寺號也 | 是一 | 又 |
三字是三辨寶珠種子也。疏云從| T2214_.58.0666a16: | 巧色摩尼身 | | 出巧色摩尼語 | | 示巧色摩尼 |
| T2214_.58.0666a17: | 心 | 云云 | 以此三辨寶珠大事故號爲三寶院 |
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 |
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 二 |
| 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_.58.0666b03:
T2214_.58.0666b04:
T2214_.58.0666b05:
T2214_.58.0666b06:
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_.58.0666b10: 三阿字字輪事
T2214_.58.0666b11: 四執金剛所坐事
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: 一摩訶薩意處所
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_.58.0666b24: 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 |
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
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
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 | 又 |
| T2214_.58.0666c11: | 等從心起 | 云云 | 疏云佛意又言諸佛法盡猶心 |
| 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: | 黄也耶 | 喩東方字位 | 次意識即分別分折言此是 |
| T2214_.58.0666c16: | 有也 | 更問云云喩西 方 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 | 即 |
| T2214_.58.0666c19: | 是如來決定心 | 謂三昧也云云 私云已上經疏説南方 第二之 字位又經云故云謂三 |
| T2214_.58.0666c20: | 昧 | 眞言住斯位能授廣大果疏釋云佛意言 |
| T2214_.58.0666c22: | 私云依南方修行得北 方之果即第四 字也 |
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也 | 更問其相 云云 | 然 |
T2214_.58.0666c27: 意也所謂普賢六大法身之體即
字也文殊T2214_.58.0666c28: 如實智見即
字也彌勒大菩提之行體即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: 爾也。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
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
字明一切法出入即同法界| 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_.58.0667a20: | 中有兩箇字即是理智和合義也 | 世人不 知處也 | 祕 |
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_.58.0667a25: 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_.58.0667b02: 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_.58.0667b12: | 眞言行 | 云云 | 然者指何等祕奧爲眞言行也。 |
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: 造作樣如何。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。答説字觀行也。 |
字行相攝萬行已何亦説字耶。T2214_.58.0667b22: 答前
字依教理發如實菩提心之位也。此T2214_.58.0667b23:
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: | 即字也後成佛等於佛即字也 | 云云 | 故疏 |
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ノ
| T2214_.58.0667c01: | 心即亦不得滋榮開割也 | 云云 | 以是義故字 |
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 |
字謂以肩以下爲字以頭分爲圓點T2214_.58.0667c05: 是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
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
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
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 | 然者 |
字方便觀智也。T2214_.58.0667c17: 問前説
字三昧祕觀於佛體已何故亦説T2214_.58.0667c18:
字觀智耶。答此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_.58.0667c24: 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 |
字觀T2214_.58.0667c27: 智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
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 | 由 |
| T2214_.58.0668a06: | 法空不死句也 | 云云 | 是故此經終説無相三昧 |
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 | 是 |
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 | 云 |
| T2214_.58.0668a20: | 云 |
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_.58.0668a25: 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_.58.0668a29: 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印
| T2214_.58.0668b02: | 以印大曼荼羅之臺故有所表也 | 云云 | 然者 |
T2214_.58.0668b04: 祕中獨
T2214_.58.0668b05: 徹三世之表示也。蓮華臺者彼輪上蓮華也
T2214_.58.0668b06: 是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_.58.0668b10: 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_.58.0668b14: 菩薩聞
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
第T2214_.58.0668b18: 九品之意可思之。當下時者五智五大和合
T2214_.58.0668b19: 尊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
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_.58.0668b25: 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 | 然 |
T2214_.58.0668b28: 所謂自性清淨妙蓮
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 | 私言是即字之眞 |
| T2214_.58.0668c02: | 言 也 | 然常住不生體也 | 私云蓮花 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 |
也此字引聲中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上
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_.58.0668c12: 然今此阿字本初不生故無有壽量際限是
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不
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 | 然者此偈初後兼帶字有何深意 |
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_.58.0668c25: | 於初首而有阿聲 | 乃至 | 故。經云又復入如來祕 |
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 |
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_.58.0669a06: 提坐也。所謂佛菩提者自性本地法身也。
T2214_.58.0669a07: 座者
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
字T2214_.58.0669a09: 輪坐也。從此
生字如從乳出酪從T2214_.58.0669a10: 生
字如從酪出生蘇從生字如從生T2214_.58.0669a11: 蘇出熟蘇此四合成
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_.58.0669a15: 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_.58.0669a18: | 身分次更有一印下當説之 | 云云 | 然者此中護 |
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 | 次下 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_.58.0669a29: 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_.58.0669b11: 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_.58.0669b15: 次可結之而釋成也此是阿闍梨自加持次第
T2214_.58.0669b16: 也
| 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 |
字明也前三世無障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_.58.0669b25: | 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: | 初 | 云云 | 疏云薄伽梵毘盧舍那本地法身。已上 |
| 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 | 云云 | 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_.58.0669c05: 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 | 云云 | 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_.58.0669c11: 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 | 云云 | 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_.58.0669c16: | 云云 | 論云能含種種無量珍寶三摩地 | 云云 | 六 |
| T2214_.58.0669c18: | 名指爲水中指爲火頭指爲風大指爲空 | 左衆 生之 |
| T2214_.58.0669c19: | 五大右諸佛 五大也 | 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_.58.0669c22: | 明鏡也瑜祇云熾盛爲三界明鏡 | 云云 | ＊也南 |
| T2214_.58.0669c24: | 手爲定右手爲惠也祕記云左手定右手惠 | 云 |
| T2214_.58.0669c25: | 云 | 法華云定惠力莊嚴以此度衆生瑜祇云決 |
| T2214_.58.0669c26: | 除無智闇 | 云云 | 八十度平等門疏云亦可左手 |
| T2214_.58.0669c28: | 指爲惠度以次向上數之大指爲智度 | 云云 | 祕 |
| T2214_.58.0670a01: | 手小指曰惠先自右小指始而可數 | 云云 | 是 |
| T2214_.58.0670a03: | 祇云被金剛甲鎧 | 云云 | 以精進爲甲鎧是即進 |
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: | 也 | 私云花臺 字之意 | 佛也 | 私云四 方葉也 | 菩薩也 | 私云四 隅葉也 | 故知此 |
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: | 曰 | 云云 | 疏九云以此如鏡 | 如意 寶也 | 之心 | 凡心如合 蓮＊也 |
| 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_.58.0670a24: 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_.58.0670a29: | 益 | 云云 | 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 | 依 |
| 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_.58.0670b09: 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 | 云云 | 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_.58.0670b14: 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 | 云云 | 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 | 謂 |
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 | 云云 | 十 |
| T2214_.58.0670c04: | 爲般若身爲解脱 | 云云 | 所謂不思議法界之體 |
T2214_.58.0670c06: 般若離聚集果縛故身爲解脱如是無相身
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 | 云云 | 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 | 所 |
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_.58.0670c19: 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: | | 薩歸命 三身 |  | 王 |  | 愛 | | 喜 自性 |  | 寶 | | 光 清淨 | | 幢 | | 笑 一 |
| T2214_.58.0670c26: | 切 | | 法 |  | 利 法 | | 因 | | 語 | | 業 自性 | | 護 | | 牙 清淨 | | 擧 我 |
| T2214_.58.0670c27: | 亦然 | 故攝眞實經下卷云或時行者不及洗浴 |
| T2214_.58.0671a01: | 生成正覺義也 | 云云 | 問若然者依胎藏界擧八 |
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_.58.0671a15: 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_.58.0671a20: | 達磨 | 法也 | 三婆嚩 | 生也 | 言此菩薩得法自在同佛 |
| 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_.58.0671a26: 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 | 蓮 |
| 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_.58.0671b04: 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: | 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 一 |
| T2214_.58.0671b10: | 永祿九 | 丙寅 | 七月六日於淡州成相寺書寫 |
| T2214_.58.0671b11: | 了 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 二 |
| T2214_.58.0671b14: | 元祿四 | 辛未 | 七月上旬日書寫了 |
| T2214_.58.0671b16: | 文化十一 | 甲戌 | 結夏中右御本拜寫了 |
T2214_.58.0671b18: 校合了
T2214_.58.0671b19:
T2214_.58.0671b20:
T2214_.58.0671b21:
T2214_.58.0671b22:
T2214_.58.0671b23: 一阿字同本地法身事
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_.58.0671c04: 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_.58.0671c13: 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 |
字眞言T2214_.58.0671c17: 也。從此印明出生三種世間諸法
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。 |
字也| T2214_.58.0671c21: | 五説三種灌頂所 問疏然灌頂有三種 | 云云 |
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_.58.0671c26: 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_.58.0672a08: 心八葉祕密不思議之體性故之爾也。問明
T2214_.58.0672a09: 云何。答
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
字智心之水灌弟子字理心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: | 種 | 云云 | 然者所言五種者何等耶。答一遙見 |
| 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 師八月御灌頂是也故 |
| 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_.58.0672a26: 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_.58.0672b03: 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_.58.0672b07: 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_.58.0672b12: 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等
| T2214_.58.0672b15: | 覺敷置漫荼羅密中祕密大悲胎藏生 | 云云 | 疏 |
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_.58.0672b21: 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_.58.0672b24: | 智中之皆無上無過也 | 云云 | 私謂已上經疏文 |
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 | 種 | 傳 |
| T2214_.58.0672c02: | 法 | 一種 | 祕密 | 一種 | 已上總合名五種三昧耶可 |
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_.58.0672c07: 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: | 也 | 第四傳法三昧耶即爲第二重初重二重 |
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
明不至印五字明而爲祕密第T2214_.58.0672c18: 二重。次置合掌印
縛印明而爲祕密第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 | 一 | 傳法 | 一 | 祕密 |
| T2214_.58.0672c22: | 五 |
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 |
。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
五智之義。所謂初重胎明即五明T2214_.58.0673a03: 白也。金明終
字攝四字。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
字攝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 | 故 |
之字而攝五。又金明字攝T2214_.58.0673a09:
四字。有五智具足義上記之可思之。故T2214_.58.0673a10:
一字攝五智明也。次第三金明胎明初T2214_.58.0673a11:
字准前可思之。次第四重胎明金明T2214_.58.0673a12: 亦准知之。次第五重胎
金亦准例可知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
也。問何故今印可唯七重而不多T2214_.58.0673a15: 不少耶。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 | 次 |
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。大日如來爲
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
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_.58.0673b13: 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_.58.0673b17: | 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 | 然 |
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説 | 云 |
| T2214_.58.0673b22: | 云 | 然者云何。答彼品説如實之解知今説如 |
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_.58.0673c01: | 此事尤祕也。但心存之不可形於翰墨 | 云云 |
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
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 | 字黄色 |
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: 生
字其色純白素色也。此純白圓明中安T2214_.58.0673c13:
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。
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_.58.0673c20: 初觀
字。黄色方形即自身全成字。同黄T2214_.58.0673c21: 色方形擧體皆悉
字圓明體也。即結五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
字。同白T2214_.58.0673c24: 色圓壇。擧體皆悉
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
字同赤色三T2214_.58.0673c27: 角壇。擧體皆悉
字赤色圓明也。即結大惠T2214_.58.0673c28: 刀以出入息爲
字眞言。即見一相一味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
字同黒色半月壇。擧體皆T2214_.58.0674a02: 悉
字黒色圓明也。即結轉法輪印以出入T2214_.58.0674a03: 息爲
字眞言。即見一相一縁字黒色圓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
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
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
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
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_.58.0674a18: 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
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
字地大表T2214_.58.0674b08: 示也。横括上二半月即
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
T2214_.58.0674b20: 者。片方五
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 |
至後T2214_.58.0674c13: 問答授
。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
T2214_.58.0674c18:
是也。光焔五T2214_.58.0674c19: 三昧耶身也。即悉地出現品所説
T2214_.58.0674c20:
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_.58.0674c28: 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_.58.0675a02: 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_.58.0675a08: 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_.58.0675a12: 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_.58.0675a15: 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
字。即成四方四角尊。一T2214_.58.0675a21: 一尊心上觀
字成八之五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
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_.58.0675b03: 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: | 坐 | 云云 | 所言大樓閣寶王者此中所云宮殿 |
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
字也。二無名T2214_.58.0675b14: 指立合即獨
T2214_.58.0675b15: 也。二中指縛輪也。同心呪
輪也。蓮T2214_.58.0675b16: 也。
寶珠也。光明即獨T2214_.58.0675b17: 也。
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
| T2214_.58.0675b19: | 輪也。不作寶珠者 | 子紬 在之 | 祕記云觀淨菩提心 |
| T2214_.58.0675b21: | 猶如滿月 | 云云 | 爲標無色無形故不作寶珠也。 |
| T2214_.58.0675b22: | 又如意輪己體字 | 云云 | 以是義故云菩薩之 |
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_.58.0675b28: 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_.58.0675c02: | 位正相直其上大蓮華八葉鬚蘂敷 | 云云 | 疏十 |
| 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 之 | 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_.58.0675c09: 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 | 又 |
| 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_.58.0675c14: 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_.58.0675c18: 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
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
字。從此黄白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_.58.0676a13: 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 | 私云黄色字云 方白色 字云圓 | 而畫 |
| T2214_.58.0676a17: | 本尊之像 | 私云轉二字 成如意寶形也 | 佛方壇 | 私云黄色字金剛 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_.58.0676a21: | 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: | 主 | 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_.58.0676a28:
T2214_.58.0676a29:
T2214_.58.0676b01:
T2214_.58.0676b02:
T2214_.58.0676b03:
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_.58.0676b07: 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
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: | 常淨第一無相也。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: | 如來位彼法界第一者 | 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 | 未會之 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_.58.0676c07: 不從餘所生即從意生。意即是花無二無別
| T2214_.58.0676c08: | 也 | 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 二 字 | 深居圓鏡 |
| T2214_.58.0676c10: | 中 | 所居彼月輪能居 未敷並二 字也 | 問今但説一箇字。何故 |
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_.58.0676c14: | 即於初首而有阿聲 | 乃至 | 復有入如來祕密法 |
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_.58.0676c19: 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 | 又煎藥縁起云 | 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_.58.0676c26: 彼種子之中有兩箇
字。即是現智和合義| T2214_.58.0676c27: | 也 | 世人不知之 處也云云 | 私謂彼種子之中有兩箇字者 |
字也。凡此深密T2214_.58.0677a01: 之子細從大日如來至于高祖大師嫡人相承
T2214_.58.0677a02: 唯一人而不授二人故云世人不知之處也。
T2214_.58.0677a03: 從高祖至南池三代嫡嫡相承唯授一人更無
T2214_.58.0677a04: 相違。然南池時代代相承塔圖授圓城寺。彼
T2214_.58.0677a05: 塔寫本並口傳授醍醐。代代相承別祕圖並
T2214_.58.0677a06: 口傳授醍醐纔口傳計被授圓城寺。然彼塔
T2214_.58.0677a07: 之圖法皇御時被進延喜聖主。以金剛之寫
T2214_.58.0677a08: 本被授蓮臺寛空。彼別祕口傳益信法皇寛
T2214_.58.0677a09: 空寛朝濟信性信寛助信勝八代唯口傳相
T2214_.58.0677a10: 承不彰於翰墨。信勝時始被記之。其後續
T2214_.58.0677a11: 別祕巨細被戴。雖然不傳相承之圖並本説
T2214_.58.0677a12: 等間其謬甚多中最下圖變花而不圖羯磨。
T2214_.58.0677a13: 不得
本説並相承之圖故也。今此別祕T2214_.58.0677a14: 以大日一部而爲本説。就中悉地出現品。成
T2214_.58.0677a15: 就悉地品。祕密漫荼羅品。及入法品。入位品。
T2214_.58.0677a16: 持明禁戒品。百字位成品等以殊爲最祕密肝
T2214_.58.0677a17: 要。依此第七卷云次説無相殊勝具信解者
| T2214_.58.0677a18: | 所觀察如前心供養之儀 | 相承云指 入位品也 | 及依悉地 |
| T2214_.58.0677a19: | 流出品 | 相承云指悉 地出現品也 | 出世間品瑜伽法 | 相承云指成 就悉地品也 |
T2214_.58.0677a21: 故御遺告云是法呂大毘盧舍那經文也。雖
T2214_.58.0677a22: 然密之上密。深之上深者。闕留祕句唯爲
| T2214_.58.0677a23: | 阿闍梨心槧也 | 云云 | 祖師祕決明鏡也。彼續 |
T2214_.58.0677a25: 予一人也。其間子細粗別紙記。寛平法皇
T2214_.58.0677a26: 代代本傳長和親王嫡人正流也。相承之次
T2214_.58.0677a27: 第誠以規模也。就中此別祕餘流總無也。
| T2214_.58.0677a28: | 此一流限獨指授蒙宗奧旨法肝心也 | 云云 |
T2214_.58.0677b01: 嫡相承無左右事也。是故今別祕大事等雖
T2214_.58.0677b02: 不窮其奧源池記並續別祕等所傳明鏡也。
T2214_.58.0677b03: 除此西院流之外餘流全不知其名字。何況
T2214_.58.0677b04: 辨其本説識彼奧義耶。故續別祕云就中此
| T2214_.58.0677b05: | 別祕餘流總無也 | 云云 | 此條勿論肝心也。雖 |
T2214_.58.0677b07: 次第卷所指心供養之儀。悉地流出之世間
T2214_.58.0677b08: 品瑜伽法等。一處明文不存知之。何況識
T2214_.58.0677b09: 其心本内心大我之體耶。是則不相傳今之
T2214_.58.0677b10: 奧源故也。續別祕又云此能作性極祕中極
T2214_.58.0677b11: 祕也。御遺告外故貞記祕名。西院流限嫡嫡
| T2214_.58.0677b12: | 相承 | 云云 | 是又不被得心事也。經文並儀軌 |
T2214_.58.0677b14: 本。從經文并儀軌之外取離出所密納也。吾
| T2214_.58.0677b15: | 三衣箱底納置 | 云云 | 一一文句皆有深密之口 |
T2214_.58.0677b17: 所相承唯名字計而全不識其本説及奧源者
| T2214_.58.0677b18: | 也。唯小野 | 安祥寺 | 一流師資相承慥相傳其本 |
T2214_.58.0677b20: 奧。故範尊抄云尊曰如是子細傳先徳祖師
T2214_.58.0677b21: 所不記也。然而爲繼道肝隨範問語示之耳。
T2214_.58.0677b22: 金剛天等知見可畏可畏得意之後早破早
| T2214_.58.0677b23: | 破。已上範人記之 | 云云 | 安祥寺宗師云此口 |
| T2214_.58.0677b24: | 決他流全不相傳者也。悉之 | 云云 | 倩以吾幸 |
T2214_.58.0677b26: 性院。金剛王院。保壽院。成就院。西院。御流。
T2214_.58.0677b27: 三寶院。安祥寺。勸修寺等。是皆悉値流流明
T2214_.58.0677b28: 師盡家家祕傳。雖然於此別祕者西院流之
T2214_.58.0677b29: 外更不聞其名字。何況知祕奧耶。唯小野安
T2214_.58.0677c01: 祥寺一流耳悉之耳。宗師口決可思之。故知
T2214_.58.0677c02: 彼別祕圖並深密之口傳唯安祥寺一流獨得
T2214_.58.0677c03: 之。如是觀心蓮華臺上如意寶珠已明令顯
T2214_.58.0677c04: 現然後於此内心大如意寶王大圓鏡中觀察
T2214_.58.0677c05: 相應佛會。大海普門法界通同爲平等法界
T2214_.58.0677c06: 一佛土。所謂入祕密曼荼羅位品云。爾時世
T2214_.58.0677c07: 尊復告執金剛祕密主言。善男子諦聽内心
T2214_.58.0677c08: 曼荼羅。祕密主彼身地即是法界自性也。眞
T2214_.58.0677c09: 言密印加持以而加持之。以本性清淨故。羯
T2214_.58.0677c10: 磨金剛所護持故淨除一切塵垢我人衆生壽
T2214_.58.0677c11: 者意生儒童造立者等株杌過患。方檀四門。
T2214_.58.0677c12: 西向通達周旋界道。内現意生八葉大蓮華
T2214_.58.0677c13: 王。抽莖敷蘂綵絢端妙也。其中如來一
T2214_.58.0677c14: 切世間最尊特身＊也。超越身語意至於心
| T2214_.58.0677c15: | 地逮得殊勝悦意之果 | 云云 | 疏十六釋云善 |
T2214_.58.0677c17: 即是法界自性以眞言印加持之本性清淨故
| T2214_.58.0677c18: | 私謂已上未 會之經文也 | 如大本中有二十種勸令聽法之 |
T2214_.58.0677c20: 諸菩薩等法要未具不得疾成無上菩提。今
| T2214_.58.0677c21: | 復次説滿足前義 | 私云指布列莊嚴大地意生坐 及淨菩提心大如意寶珠觀也 | 令 |
| T2214_.58.0677c23: | 私云指悉地出現 品已下之諸品也 | 以此因縁勸令諦持也。如是二 |
| T2214_.58.0677c24: | 十種因縁當廣説。前所呈示是三昧力故 | 私云 指等 |
| T2214_.58.0677c25: | 至三 昧也 | 呈示外境。今則内心觀之。以於行者 |
T2214_.58.0677c27: 土唯自明了他所不見故名祕密曼荼羅也。
T2214_.58.0677c28: 問其觀想如何。答如前先建立瑜伽座觀
T2214_.58.0677c29: 字成黄色方形。以五
字。此字T2214_.58.0678a01: 黄色方形遍滿行者内身猶如自身之地大遍
T2214_.58.0678a02: 身之上中下無不遍。自身全分成黄色圓明
T2214_.58.0678a03: 之體。如彼一月念誦。次觀
字白色圓明遍T2214_.58.0678a04: 滿自身如先。次觀
字三角赤色遍滿自身T2214_.58.0678a05: 如前。次觀
字半月黒色遍滿自身如前。次T2214_.58.0678a06: 虚空離一切色相。不作別觀想。即一一無性
| T2214_.58.0678a07: | 圓明之體即空大也。然先作普門加持 | 如常 | 次 |
| T2214_.58.0678a08: | 作羯磨金剛加持 | 如常 | 依此加持故離一切垢 |
T2214_.58.0678a10: 離我平等法界之心地建立祕密大曼荼羅。
T2214_.58.0678a11: 所謂如前四方門標八大寶柱。寶柱上懸瓔
T2214_.58.0678a12: 繩白拂寶鐸名衣幡珮寶池妙花寶樹等無
T2214_.58.0678a13: 量莊嚴一一令内心瑜伽與彼無異。然後於
T2214_.58.0678a14: 内心瑜伽布列莊嚴之大漫荼羅中央有意生
T2214_.58.0678a15: 大蓮華王。八葉鬚蘂具足圓滿。而妙色金剛
T2214_.58.0678a16: 莖。所謂自身齊爲大海。從齊至心爲金剛
T2214_.58.0678a17: 臺。海中立蓮臺莖。謂從諸佛大悲海生大智
T2214_.58.0678a18: 金剛莖。從金剛智出生悲智平等一切佛會。
T2214_.58.0678a19: 於此八葉心蓮華臺上而復觀
字。從此字T2214_.58.0678a20: 出無量光。從心中而四方四角散而合爲光
T2214_.58.0678a21: 鬘。猶如花鬘普遍一切佛刹。此光從頂至足
T2214_.58.0678a22: 周匝環繞行者之身。唯有明朗不見身與心。
T2214_.58.0678a23: 於此圓明常住自身復觀
暗字而在頂上轉T2214_.58.0678a24: 成中胎藏。從此字生三重光焔。一重光遍
T2214_.58.0678a25: 繞咽上。從咽至頂相隨所照及之所諸尊隨
T2214_.58.0678a26: 現成第一院曼荼羅。次一重光遍遶心上從
T2214_.58.0678a27: 齊已上至咽諸尊隨現成第二重曼荼羅。次
T2214_.58.0678a28: 一重光遍繞齊上從齊已下諸尊隨現成第三
T2214_.58.0678a29: 重曼荼羅。即是世間天院也。諸尊形色相好
T2214_.58.0678b01: 各各差別宛然具足自身中猶如親入佛會而
T2214_.58.0678b02: 自身都成曼荼羅身。即是普門法界身也。
T2214_.58.0678b03: 其中胎藏即是毘盧舍那自心八葉花也。即
T2214_.58.0678b04: 於此心蓮華臺上爲曼荼羅中胎。其外八葉
T2214_.58.0678b05: 亦隨佛位次列布也。四方即是如來四智。其
T2214_.58.0678b06: 四隅葉即是四攝法也。且東南普賢是菩提
T2214_.58.0678b07: 心此妙因也。次西南文殊是大智慧也。次東
T2214_.58.0678b08: 北方彌勒是大慈也。大慈大悲倶是第二
T2214_.58.0678b09: 義也。次西北方觀音即是證。謂行願成就入
T2214_.58.0678b10: 此花臺三昧也。其四方葉中初阿字在東方。
T2214_.58.0678b11: 喩菩提心。最是萬行之初也。黄色是金剛性
T2214_.58.0678b12: 也。其名曰寶幢。亦名阿閦佛。次阿字在南
T2214_.58.0678b13: 方。是行也。赤色火義也。即同文殊義即是花
T2214_.58.0678b14: 開敷也。亦名寶生佛。次暗字在西方是菩提
T2214_.58.0678b15: 也。萬行故成正等覺。白色即是圓明究極之
T2214_.58.0678b16: 義也。又是水義＊也。其佛名阿彌陀也。次惡
T2214_.58.0678b17: 字在北方。是正等覺果＊也。其佛名鼓音。是
T2214_.58.0678b18: 釋迦牟尼也。即是大涅槃迹還本故涅槃也
T2214_.58.0678b19: 佛日已隱於涅槃山故色黒也。次即入中惡
| T2214_.58.0678b20: | 長聲 | 字。是方便也。即知此法界之體本來常寂 |
T2214_.58.0678b22: 超八葉絶方所。非有心之境界。唯佛與佛乃
T2214_.58.0678b23: 能知之。以此方便同於大空而現衆像。中心
T2214_.58.0678b24: 空具一切色。即是加持世界曼荼羅普門會
T2214_.58.0678b25: 無處不有也。但是如來一身一智一行也。是
| T2214_.58.0678b26: | 故八葉皆是大日如來一體也 | 云云 | 已上依入 意品意 |
| T2214_.58.0678b27: | 三悉地之軌 如是説之 | 又成就悉地品云。次於其首上頂 |
T2214_.58.0678b29: 無垢如水精月竈。説寂靜法身一切所依持
T2214_.58.0678c01: 也。諸眞言悉地能現珠類形得天樂解脱逮
| T2214_.58.0678c02: | 見如來句 | 云云 | 百字位成品云於彼常安住眞 |
T2214_.58.0678c04: 觀諸衆生亦然也。同疏云今此圓中有眞言
T2214_.58.0678c05: 救世者。具大功徳。眞金色具有炎光。住三昧
T2214_.58.0678c06: 寂然而住。此當從此一字眞言王即觀本尊
| T2214_.58.0678c07: | 或大毘盧舍那 | 云云 |
字作普門持誦何故復觀暗字耶。T2214_.58.0678c09: 答疏十五云初依佛教發心即
字也。後成| T2214_.58.0678c10: | 佛等於佛即是字 | 云云 | 故知初住字圓明 |
| T2214_.58.0678c12: | 性如是得住眞言行 | 云云 | 後住字觀證眞言 |
| T2214_.58.0678c13: | 果也。故成就悉地品云。逮見如來句 | 云云 | 故 |
T2214_.58.0678c15: 翰墨也。□祕在上當知。此是最初悲生壇
| T2214_.58.0678c16: | 云云 | 同疏十九釋百字位成品云。説未分明 |
| T2214_.58.0678c17: | 當更問之。然上文彼具可引檢也 | 云云 | 然者 |
T2214_.58.0678c19: 眞言。及無點加點布字觀。成就悉地品摩訶
T2214_.58.0678c20: 薩意處等十五偈文。轉字輪曼荼羅行品我
T2214_.58.0678c21: 一切本初號名世所依説法無等比本寂無有
| T2214_.58.0678c22: | 上及 之眞言 | 彼中也 | 密 |
T2214_.58.0678c24: 祕密曼荼羅品眞言王三種灌頂五種三昧
T2214_.58.0678c25: 耶。並最初正覺等敷置曼荼羅。密中之祕密
| T2214_.58.0678c26: | 大悲胎藏生 | 乃至 | 善好具鬚蘂等四偈半文。 |
T2214_.58.0678c28: 祕觀。入祕密曼荼羅位品布列莊嚴大地。菩
T2214_.58.0678c29: 薩隨福所感宮殿。及意生之坐法界幖幟大
T2214_.58.0679a01: 蓮華王。諸佛甚奇特不思議法身所含二箇
T2214_.58.0679a02:
。心内心地中佛會大海十方通同法界祕T2214_.58.0679a03: 密内心曼荼羅祕密･八印品最勝祕密加持
T2214_.58.0679a04: 印。持明禁戒品六月念誦阿闍梨眞實智品
T2214_.58.0679a05: 祕中最祕布字。百字生品百光遍照王百字
T2214_.58.0679a06: 果相應品三三昧耶句。指如是等祕中最祕
T2214_.58.0679a07: 密之説也。問若然者整速而一處可説之。
T2214_.58.0679a08: 何故品品而散説耶。答疏十二釋成就悉地
T2214_.58.0679a09: 品云。從此品以前説眞言之果。從此品以後
T2214_.58.0679a10: 次第明修行入證之方便。從此爲首也。此中
T2214_.58.0679a11: 復有坐起威儀衆多祕法不別出之。此經聖
| T2214_.58.0679a12: | 者所祕故不説明白次第也 | 云云 | 以是義故次 |
T2214_.58.0679a14: 也。以何得知。諸品文句取合唯成此祕密内
T2214_.58.0679a15: 心瑜伽然者如何。答雖品品異説佛佛所宣
T2214_.58.0679a16: 説一道一行無有異路。是故一經七軸品品
T2214_.58.0679a17: 所詮唯一道一味也。文文所示亦一行一相
T2214_.58.0679a18: 也。故疏十七云。此經皆前後相成共爲ス一事。
T2214_.58.0679a19: 綺互其文。行者甚須相照覽乃可知也。問百
T2214_.58.0679a20: 字位成品云微密最希有諸佛之祕要外道
| T2214_.58.0679a21: | 不能知 | 云云 | 然者指何等法耶。答指此内心 |
T2214_.58.0679a23: 瑜伽之外皆是見心外之法故名外道。故疏
T2214_.58.0679a24: 十九釋云。今此諸法之祕一切外道所不能知
| T2214_.58.0679a25: | 也 | 乃至 | 以雖入佛法中而未能知如來祕密猶 |
| T2214_.58.0679a26: | 是邪見也。心行理外之道故名外也 | 云云 | 問 |
| T2214_.58.0679a27: | 供養法卷云次説無相最殊勝 | 乃至 | 内心支分 |
T2214_.58.0679a29: 伽離一切外縁分別攀縁故指以此内心祕
T2214_.58.0679b01: 密瑜伽也。問甚深無相法者指何等法耶。答
T2214_.58.0679b02: 指此祕密内心通同法界漫荼羅也。問劣惠
T2214_.58.0679b03: 所不堪者指何等根機耶。答指未入祕密曼
T2214_.58.0679b04: 荼羅之人故。祕密曼荼羅品云未退心灌頂
| T2214_.58.0679b05: | 祕密惠不生 | 云云 | 問兼存有相説者指何等説 |
T2214_.58.0679b07: 是觀照内心通同一大法界祕密曼荼羅已然
T2214_.58.0679b08: 後兩眼觀
字成明燈而觀心處令圓鏡現前T2214_.58.0679b09: 如悉地品所説。然後兩眼觀相不可得
字T2214_.58.0679b10: 得見一切大空句及不死句故。如上内心祕
T2214_.58.0679b11: 密瑜伽境界皆悉從意生而無有自性。是故
T2214_.58.0679b12: 即相而無相也。即無相而相也。當知與十縁
T2214_.58.0679b13: 生句無異。若如是不觀察存少分可得相未
T2214_.58.0679b14: 離斷常去來之見。豈名眞言眞實之行耶。故
T2214_.58.0679b15: 經初云乃至彼法少分無有可得。何以故虚
T2214_.58.0679b16: 空相是菩提無知解者亦無開曉。何以故
| T2214_.58.0679b17: | 無相故祕密主諸法無相謂虚空相 | 云云 | 又 |
| T2214_.58.0679b19: | 性空 | 云云 | 如是説皆是説此字字義也。如 |
T2214_.58.0679b21: 所説十二眞言王布字觀。是即爲令此内心
T2214_.58.0679b22: 祕密意生之曼荼羅而堅固常住也。故疏十
T2214_.58.0679b23: 六云復爲欲令堅固如是意生之身故更有方
T2214_.58.0679b24: 便。猶置十二字。即是前説十二字眞言王
| T2214_.58.0679b25: | 也 | 云云 | 問然者其布字樣如何。答於此布字 |
T2214_.58.0679b27: 記之所謂以初
如次布眼耳鼻舌。次T2214_.58.0679b28: 以
布身中分。所謂布左肩布T2214_.58.0679b29: 右肩
布心上布咽上次以布T2214_.58.0679c01: 身下分。所謂
布齊布腰布左右T2214_.58.0679c02:
布左右足以此説疏爲好。故疏云次如本| T2214_.58.0679c03: | 自性配從眼起好也 | 云云 | 已上五部之五大遍 |
| T2214_.58.0679c05: | 布字觀。謂胸布 | 四輪具足義也謂金剛界輪際三世 教令輪遍調伏法輪一切義成就輪 |
| T2214_.58.0679c06: | 也 | 身布語布 意布。已上七字 |
T2214_.58.0679c08: 已上依祕密曼荼羅品入祕密法品入祕密
T2214_.58.0679c09: 位品及成就悉地品持明禁戒品等令師資
T2214_.58.0679c10: 相承之處也。故於此品品者此大事外更
T2214_.58.0679c11: 不出別大事也
T2214_.58.0679c12: 阿闍梨眞實智品
T2214_.58.0679c13: 二問十七云。此中眞言心者此心梵音汗栗
| T2214_.58.0679c14: | 馱之心也。即是眞實心也 | 云云 | 然者深意如 |
| T2214_.58.0679c16: | 字者一切眞言心也 | 云云 |
| T2214_.58.0679c18: | 三處布字觀及六大法界觀智故云爾 | 云云 | 問 |
字布行者之心也。| T2214_.58.0679c20: | 故經云以心而作心 | 云云 | 同疏云謂以字而 |
| T2214_.58.0679c21: | 布於行者之心 | 云云 | 是即彼圓鏡中字也。佛 |
字布眉間也。| T2214_.58.0679c23: | 故經云當知住眉間 | 云云 | 疏云謂 |
| T2214_.58.0679c25: | 也 | 云云 | 金剛部無量萬徳皆悉攝盡之。次字 |
| T2214_.58.0679c27: | 蓮華句 | 云云 | 疏云次於心上四寸計觀置娑 |
| T2214_.58.0679c28: | 字。即是一切蓮華手部所住處也 | 云云 | 蓮華部 |
布行T2214_.58.0680a01: 者遍身。經云我即同心位一切處自在普遍
T2214_.58.0680a02: 於種種有情及非情阿字第一命縛字名爲水
T2214_.58.0680a03: 囉字名爲火吽字名忿怒佉字同虚空所謂
| T2214_.58.0680a04: | 極空點知此最實説名阿闍梨 | 云云 | 已上五 |
T2214_.58.0680a06: 戒品六月念誦等也。問今作三部並五輪布
T2214_.58.0680a07: 字觀其意如何。答爲顯示行者五部三部衆
T2214_.58.0680a08: 徳也。是則准例七重印可五種三昧耶可思之。
T2214_.58.0680a09: 如是衆徳兼備故得阿闍梨名也。又彼青表
T2214_.58.0680a10: 紙所戴
眞言及T2214_.58.0680a11: 八字明等能能今
布字可T2214_.58.0680a12: 得意合也。如前記之已上相繼前十二眞言
T2214_.58.0680a13: 王布字可作之也。次字輪品三部四所輪觀
T2214_.58.0680a14: 可作之
T2214_.58.0680a15: 布字品
T2214_.58.0680a16: 相續前三部布字作此布字觀。如經疏文可
| T2214_.58.0680a17: | 見 | 委細旨妙 印鈔記之 |
T2214_.58.0680a19: 四問疏云今此我即是一切衆生自性源之
| T2214_.58.0680a20: | 戒 | 云云 | 然者如何。答自性者蓮華合掌印也本 |
字也T2214_.58.0680a22: 百字生品
T2214_.58.0680a23: 五問經是我之自體者如何。答蓮華合掌印
T2214_.58.0680a24: 也。問經此一切眞言眞王救世者者如何。答
T2214_.58.0680a25: 百光遍照王也所謂
字也T2214_.58.0680a26: 六問百光遍照布字如何。答當品布字有二
T2214_.58.0680a27: 種。所謂一最中置
字。第二重置伊等十二T2214_.58.0680a28: 字。第三重迴布百光字。二最中置
字而右T2214_.58.0680b01: 迴置十二字。第一重布
等二十五字。第二T2214_.58.0680b02: 重布
等二十五字。第三重布等二十五T2214_.58.0680b03: 字。第四重布
等二十五字也。以第二爲吉。T2214_.58.0680b04: 相次上布字可作也
T2214_.58.0680b05: 百字果相應品
| T2214_.58.0680b06: | 問經自見住於三三昧句 | 云云 | 如何。答虚心 |
| T2214_.58.0680b08: | 法界之體也。疏云謂如來 | 指本地法 身如來也 | 三三昧耶 |
| T2214_.58.0680b10: | 而不遍者 | 云云 |
T2214_.58.0680b12: 地大灌頂即
字也灌頂義可思之T2214_.58.0680b13: 百字位成品
| T2214_.58.0680b14: | 八問經云内心之大我隨其自心位 | 云云 | 然者 |
T2214_.58.0680b16: 心位者自心八葉位也。故疏云此法乃是一
T2214_.58.0680b17: 切如來祕密中之祕密於諸祕藏最在其上共
| T2214_.58.0680b18: | 所守護不妄與人第一希有難得之法也 | 云云 |
| T2214_.58.0680b20: | 毒如日難可觀諸衆生亦然 | 云云 | 然者如何。答 |
字眞言也T2214_.58.0680b22: 已上當品事與成就悉地品一一次第交
T2214_.58.0680b23: 合可成一事也如上記
T2214_.58.0680b24: 百字成就持誦品
T2214_.58.0680b25: 十經云若自性如是覺名不可得者蓮華合
T2214_.58.0680b26: 掌印也。次當等空心生所謂菩提心者
字T2214_.58.0680b27: 也。故疏云當等空心生謂菩提心生以覺本
T2214_.58.0680b28: 不生無相不可得也故。得此等空之心清淨
T2214_.58.0680c01: 無分別等。如上非但空而即有智生謂菩提
| T2214_.58.0680c02: | 也 | 云云 |
T2214_.58.0680c04: 問經云於此三昧門以空加持於一切法自在
| T2214_.58.0680c05: | 成就最正覺。是故此字即爲本尊 | 云云 | 然者 |
T2214_.58.0680c07: 加持者
字也。故疏云於此中空者謂阿字| T2214_.58.0680c08: | 也 | 云云 | 問第十九品名説百字生。第二十品 |
T2214_.58.0680c10: 二十二名百字成就持誦。第二十三名百字
T2214_.58.0680c11: 眞言法。然者此五品差別不同如何。答今此
T2214_.58.0680c12: 五品同共雖説
字功徳法門頗非無其不T2214_.58.0680c13: 同。所謂第十九説百字生品專説百光遍照
T2214_.58.0680c14: 王威徳神變。所謂
字眞言王也。故云説眞T2214_.58.0680c15: 言生品也。次第二十百字果相應品説大智
T2214_.58.0680c16: 灌頂功徳與果地萬徳相應。是即前品果也。
T2214_.58.0680c17: 故云百字果相應品。次第二十一百字位成
T2214_.58.0680c18: 品説微密最希有甚深不思議之内心大我本
T2214_.58.0680c19: 來成就之法位。故云百字位成品。次第二十
T2214_.58.0680c20: 二百字成就持誦品説百字成就畢竟無相大
T2214_.58.0680c21: 空持誦法。故云百字成就持誦品也。次第二
T2214_.58.0680c22: 十三百字眞言法品説以阿字加持力故能成
T2214_.58.0680c23: 一切佛法。故云百字眞言法品也
| T2214_.58.0680c24: | 永正十三 | 丙子 | 九月十八日 |
光範之| T2214_.58.0680c26: | 天文九年 | 庚子 | 二月二十四日 宥怡 |
T2214_.58.0680c28: 快遍
| T2214_.58.0680c29: | 寛文二 | 壬寅 | 卯月七日淡州三原郡掃守村 |
| T2214_.58.0681a02: | 元祿四 | 辛未 | 初秋上旬日書寫了苾芻獨寶 |
T2214_.58.0681a04:
T2214_.58.0681a05:
| T2214_.58.0681a06: | 尾 |
T2214_.58.0681a08: 一菩提性品事
T2214_.58.0681a09: 二三三昧耶品事
T2214_.58.0681a10: 三菩薩得名事
T2214_.58.0681a11: 四佛得名事
T2214_.58.0681a12: 五正覺得名事
T2214_.58.0681a13: 六人中尊得名事
T2214_.58.0681a14: 七如來得名事
T2214_.58.0681a15: 已上説如來品了
T2214_.58.0681a16: 八世出世護摩品事
T2214_.58.0681a17: 九説本尊三昧品事
T2214_.58.0681a18: 十説無相三昧品事
| T2214_.58.0681a19: | 十一世出世持誦品事 | 付四重 祕釋 |
T2214_.58.0681a21: 十三後問答事
T2214_.58.0681a22: 一菩提性品 沙門宥範記
| T2214_.58.0681a23: | 問如是眞言救世者 | 云云 | 云何。答所謂救世 |
字也T2214_.58.0681a25: 二三三昧耶品
| T2214_.58.0681a26: | 問經世尊所説三三昧耶 | 云云 | 云何。答三三 |
T2214_.58.0681a28: 智生者
字也。説如來品| T2214_.58.0681a29: | 三菩薩所 問菩提虚空相離一切分別 | 云云 |
T2214_.58.0681b02: 一切分別者
字也| T2214_.58.0681b03: | 四佛之所 問經成就十地等自在善通達 | 云 |
| T2214_.58.0681b04: | 云 | 云何。答虚心合掌印也此印有十地滿足 |
T2214_.58.0681b06: 一切同者
字也T2214_.58.0681b07: 五正覺所 問經法如虚空相無二唯一相者
T2214_.58.0681b08: 云何。答法如虚空相者虚心合掌印也無二
T2214_.58.0681b09: 唯一相者
字也T2214_.58.0681b10: 六人中尊所 問疏善調身口意攝伏自在故
| T2214_.58.0681b11: | 能除諸 | 云云 | 然者深祕如何。答無所不至印。 |
也。此印有三密相應義大惠T2214_.58.0681b13: 刀名。亦此明有降伏四魔功徳能能可思之。
T2214_.58.0681b14: 七一切所 問經雖惠害無明自性離言説
| T2214_.58.0681b15: | 云云 | 云何。答五明也。其義可思之。但疏 |
T2214_.58.0681b17: 如去也
T2214_.58.0681b18: 八世出世護摩品 問經智火最爲初名大因
T2214_.58.0681b19: 陀羅端嚴淨金相増益施威力焔鬘住三昧當
| T2214_.58.0681b20: | 知智圓滿 | 云云 | 答五字眞言也。彼不壞 |
T2214_.58.0681b22: 提心之惠光也。形方色黄即是表金剛坐也
T2214_.58.0681b23: 九説本尊三昧品 問經云何説。有相故樂
T2214_.58.0681b24: 欲成有相。以住無相故獲無相悉地。是故一
| T2214_.58.0681b25: | 切種當住於非相 | 云云 | 然者深祕如何。答當 |
T2214_.58.0681b27:
字也。疏云以住非相理成就故一切不思| T2214_.58.0681b28: | 議神變不加心想自然而成妙葉 | 云云 |
| T2214_.58.0681c01: | 故當思惟性空 | 云云 | 然者如何。答心無自性 |
T2214_.58.0681c03: 字也
T2214_.58.0681c04: 十一世出世持誦品 問經云當知出世心遠
| T2214_.58.0681c05: | 離於諸字自尊爲一相無二無取著 | 云云 | 然者 |
T2214_.58.0681c07: 眞言。故疏云出世間者當知如是意念誦之
T2214_.58.0681c08: 法離於文字也。豈撥離前來眞言字等方名
T2214_.58.0681c09: 離文字耶。不如是也。謂能達字之本性即是
T2214_.58.0681c10: 圓明當住本來不生者即心是也。心之體性
T2214_.58.0681c11: 圓明清淨具足衆徳而無分別當觀如是之
| T2214_.58.0681c12: | 字也 | 云云 | 又云本尊一相作不壞取意不壞形 |
| T2214_.58.0681c13: | 勿異。法則者 | 私云本 會經文 | 本尊即是初觀圓明之 |
T2214_.58.0681c15: 也。觀本尊。心上作圓明即是心也。其身印等
T2214_.58.0681c16: 即是身也其眞言字即是語也。今已明見本
T2214_.58.0681c17: 尊而觀本尊三事一相平等如於實相。又觀
T2214_.58.0681c18: 本尊三事平等一相即同於我。我之三相亦
T2214_.58.0681c19: 復一相平等不異於本尊。此圓明之性不異
T2214_.58.0681c20: 菩提心菩提心不異本尊。自他平等也。又所
T2214_.58.0681c21: 觀字雖不同然皆是三昧門也。若解一字之
T2214_.58.0681c22: 性相即解一切字性相。字即本尊本尊即心。
T2214_.58.0681c23: 心即法界體性也。是故此阿字即是不思議
T2214_.58.0681c24: 字也。如阿者一切亦爾也。如字者印等亦如
| T2214_.58.0681c25: | 是也 | 云云 | 又最極祕傳云。今祕密念誦行人 |
T2214_.58.0681c27: 有心念即觀智也。經云遠離於諸字自尊爲
T2214_.58.0681c28: 一相無二無執著不壞意色像勿異於法則所
T2214_.58.0681c29: 説三落叉。疏云於此不思議三相謂字眞言
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