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蓮華胎藏界儀軌解釋 (No. 2231_ 眞興集 ) in Vol. 61 569 570 571 572 573 574 575 576 577 578 579 580 581 582 583 584 [行番号:有/無] [返り点:無/有] [CITE]
T2231_.61.0565a01: T2231_.61.0565a02: T2231_.61.0565a03: No.2231
T2231_.61.0565a06: 茲界深廣幽致難議。若不運意略。那知其 T2231_.61.0565a07: 祕義。是以纔迴愚情之短慮輒尋聖旨之素 T2231_.61.0565a08: 懷。唯願三寶令體一眞而已。 T2231_.61.0565a09: 大毘盧遮那成佛神變加持經蓮華胎藏菩提 T2231_.61.0565a10: 幢標幟普通眞言藏成就瑜伽卷上 T2231_.61.0565a11: 歸命大日佛及經 金剛薩埵儀軌師 T2231_.61.0565a12: 我釋祕密深奧義 願垂加被如理解 T2231_.61.0565a13: 將釋斯文三門分別。一顯起意。二釋題目。 T2231_.61.0565a14: 三明本文。第一顯起意者。夫法界平等猶一 T2231_.61.0565a15: 味雨。隨所禀器淺深門差。今此本經。大日 T2231_.61.0565a16: 如來爲化頓悟補機根性。開祕密門宣説 T2231_.61.0565a17: 行者。即身成佛教理行果。青龍阿闍梨深搜 T2231_.61.0565a18: 經旨。製此儀軌諭眞言者。妙絶古今。起意
T2231_.61.0565a25: 變加持謂如來神力所加持故。示現種種未 T2231_.61.0565a26: 曾有事。猶如幻師。以呪術力加持萬草 T2231_.61.0565a27: 現希有事故云神變加持經也。經者如常。 T2231_.61.0565a28: 蓮花胎藏者。明法體也。以喩顯法以名顯 T2231_.61.0565a29: 體。譬如蓮花華實鬢蘂一時具足。衆所愛 T2231_.61.0565b01: 樂。此法界體亦復如是。内證實體普門示 T2231_.61.0565b02: 現花葉鬢蘂一切具足。爲衆願樂。如彼蓮花。 T2231_.61.0565b03: 此中含恒沙萬徳隨縁出生。如母産子。 T2231_.61.0565b04: 故以爲喩。名蓮花胎藏也。菩提幢標幟者。 T2231_.61.0565b05: 所期佛果名爲菩提。所修印明名幢標幟。 T2231_.61.0565b06: 如世精舎建幢爲標。若人遥見知有道場。 T2231_.61.0565b07: 行者亦爾。持誦祕密印契眞言法幢標幟。智 T2231_.61.0565b08: 人見之即知此人有大菩提法界道場。故喩 T2231_.61.0565b09: 爲名也。普通眞言臧者。簡三藏攝。今此法 T2231_.61.0565b10: 門於三藏中素怛纜攝。其經藏中有顯有
T2231_.61.0565b13: 明也。成就瑜伽者。標法功能爲其名號。發 T2231_.61.0565b14: 心修行菩提涅槃四種之門。總名瑜伽。言瑜 T2231_.61.0565b15: 伽者。是相應義。因果圓滿故名成就。始終 T2231_.61.0565b16: 相應故名瑜伽也 T2231_.61.0565b17: 第三明本文者
T2231_.61.0565b22: 有四十一頌半八十三行。疏云。就序分中
T2231_.61.0565b25: 徳門。次二句依經所現門。次二句成法得益
T2231_.61.0565b28: 也。供養者理事供養也。所資者本尊也。儀軌 T2231_.61.0565b29: 者印眞言也。次第者禮拜發遣也。如彼者指 T2231_.61.0565c01: 佛也。本心者本不生理也。次欲於此生等 T2231_.61.0565c02: 八頌半十七行。是精勤修行序也。疏分爲六 T2231_.61.0565c03: 門。今軌文中唯有第六。餘四闕也。初四頌八 T2231_.61.0565c04: 行當第三勤行制戒門。淨菩提心者即眞言 T2231_.61.0565c05: 也。次親於尊所等四頌半九行。當第六一生 T2231_.61.0565c06: 成佛門。明法者眞言也。智者蒙師等者。結前 T2231_.61.0565c07: 起後也。妙山以下表行者所依處也。妙山 T2231_.61.0565c08: 者名山也。輔峯者。大山懷裏之峯可居安穩 T2231_.61.0565c09: 也。半巖間者。百壁之中有穴可居也。芰者 T2231_.61.0565c10: 菱角也。荷者蓮葉也經川者常流水不絶 T2231_.61.0565c11: 也。洲者水中可居也。岸者河側也。乳木者桑 T2231_.61.0565c12: 穀等也。吉祥草者黄茅也。練若者有三。一 T2231_.61.0565c13: 達磨是菩提場也。二檀陀伽是無穢草也。三 T2231_.61.0565c14: 摩登伽是無諠動處也。今約第三也。悲愍 T2231_.61.0565c15: 等者。明畫曼荼羅之本意也。具淨慧力者。 T2231_.61.0565c16: 明息除妄想之所以也。妄想休息如大虚
T2231_.61.0565c28: 解。作禮以下乃至發遣總爲四章。一者修
T2231_.61.0566a04: 修性理清淨行護戒保身言守護。修必得
T2231_.61.0566a07: 六眞言明得果也 問。修因之中何須九 T2231_.61.0566a08: 方便 答。略有二義。一云。欲成中胎九 T2231_.61.0566a09: 尊爲果。爲表其相方便有九 問。何故 T2231_.61.0566a10: 中胎必有九尊 答。有情根性本有九品。
T2231_.61.0566a15: 智。爲上中品。花王佛是平等性智。爲上下 T2231_.61.0566a16: 品。仁勝佛是妙觀察智。爲中上品。鼓音佛 T2231_.61.0566a17: 是成所作智。爲中中品。普賢是布施門。爲 T2231_.61.0566a18: 中下品。文殊是愛語門。爲下上品。觀音是 T2231_.61.0566a19: 利行門。爲下中品。彌勒是。同事門。爲下下 T2231_.61.0566a20: 品。約用差別分爲九品。非謂其體實有勝 T2231_.61.0566a21: 劣也。二云。凡修瑜伽總有五位。一資糧 T2231_.61.0566a22: 位。二加行位。三通達位。四修習位。五究竟 T2231_.61.0566a23: 位。於此五位攝菩薩地。更有二説。一者以
T2231_.61.0566b04: 之上位也。其勝解行地更有八位。一十信
T2231_.61.0566b09: 劫修行之分齊也。今眞言者如神通人疾有 T2231_.61.0566b10: 所到。一生成佛故廢分位爲一念觀。名九 T2231_.61.0566b11: 方便密示九位也 T2231_.61.0566b12: 言作禮方便。者。顯第一最初發心位。謂有 T2231_.61.0566b13: 種姓人始遇佛等善友之縁。聞淨法界等流
T2231_.61.0566b17: 聞壽量品發心解心。眞言門人如後類也。 T2231_.61.0566b18: 此時未入初僧祇劫。更經多劫到初信心。 T2231_.61.0566b19: 今言作禮。初歸三寶發心之義。猶如世人 T2231_.61.0566b20: 適向佛等合掌禮拜名爲發心。言方便者。 T2231_.61.0566b21: 所學有則曰方。隨法宜修曰便。四方便
T2231_.61.0566c03: 此位時。淨心始起。深信四諦三寶衆善。懺 T2231_.61.0566c04: 悔前罪。不作後惡。故名信心。故唯識云。云
T2231_.61.0566c08: 種心。信解既深。是故發露三業衆罪。由貪 T2231_.61.0566c09: 瞋癡造業感報。於三寶等曾不敬養。由 T2231_.61.0566c10: 此生死流轉無期。今對三寶悉皆懺悔。如 T2231_.61.0566c11: 最勝言。巳作重罪皆消滅。未來之惡更不 T2231_.61.0566c12: 作也
T2231_.61.0566c16: 定。八相成道。渇仰無漏一體三寶。密名歸 T2231_.61.0566c17: 依。故華嚴云。或處爲衆生究竟菩薩行。或 T2231_.61.0566c18: 復現初生出家行學道。或現成正覺。或現
T2231_.61.0566c21: 恒沙功徳故名爲藏。大心衆者菩薩業也。 T2231_.61.0566c22: 三句明三寶。末句結上也 問。先已發心。 T2231_.61.0566c23: 何故此初名發心住 答。十度發心無有 T2231_.61.0566c24: 過失。最初猶淺。此位漸深。十地之中十種發 T2231_.61.0566c25: 心展轉轉深。故無妨難 問。第一作禮既 T2231_.61.0566c26: 歸三寶。今此亦爾。先後何殊 答。先是恭敬 T2231_.61.0566c27: 之義。今是隨從之義。譬如凡人見高貴人。 T2231_.61.0566c28: 先以尊重。次以歸伏。故先後別也
T2231_.61.0567a03: 捨身等故。密名施身。疏云。此眞言門能令
T2231_.61.0567a06: 可知其數。無始以來所受三業其數難量。 T2231_.61.0567a07: 今以奉獻一切諸佛也 問。以身命等施 T2231_.61.0567a08: 與他人。雖有損惱爲後善因。今此施身唯 T2231_.61.0567a09: 是觀行。無其實事。有何利益 答。一云。諸 T2231_.61.0567a10: 法唯心。不出心外。心作此行。法自成就。若 T2231_.61.0567a11: 我心中正作此觀。設佛現前割取肝膽。有 T2231_.61.0567a12: 何所惜。是其意也。一云。今言施者是委付 T2231_.61.0567a13: 義。用無始來無所依身委付佛界。密名施 T2231_.61.0567a14: 身也
T2231_.61.0567a23: 提。菩提心者白性清淨自覺心也。心者中實
T2231_.61.0567a26: 者。凡苦有八。生老病死爲四。五愛別離苦。 T2231_.61.0567a27: 六怨憎會苦。七求不得苦。八五盛陰苦。故 T2231_.61.0567a28: 云生等。言無知者即是無明。亦名癡也。 T2231_.61.0567a29: 由無明故起善惡業感好醜報。名所害身。 T2231_.61.0567b01: 言救攝者拔苦與樂。言歸依者斷惡修 T2231_.61.0567b02: 善。言解脱者令趣涅槃。言含識者有情 T2231_.61.0567b03: 名也。一身之中藏八種識名爲有情。故言
T2231_.61.0567b06: 第十等法界無量迴向中。更開出四善根位 T2231_.61.0567b07: 名加行道。其最初位名爲煗也。唯識等云。
T2231_.61.0567b10: 悦。是故亦能隨喜佛等所有福業。先聖福業。 T2231_.61.0567b11: 我所希望。今始獲得無漏前相故致隨喜。 T2231_.61.0567b12: 譬如貧人欲得富者所有福徳。若有方便 T2231_.61.0567b13: 而得少分。其心感悦隨喜彼幅。此亦如是。 T2231_.61.0567b14: 由此煗位密名隨喜。疏云。自無嫉智令無
T2231_.61.0567b17: 方便者。此有二種。迴向方便善巧。拔濟方 T2231_.61.0567b18: 便善巧也。及佛子者聲聞等也。群生者即衆 T2231_.61.0567b19: 生也。福業等者等取智業。且六度中。前三 T2231_.61.0567b20: 爲福。後一爲智。勤定通二。菩薩所修二 T2231_.61.0567b21: 利諸行。相分福智其義繁多。順從忻悦名 T2231_.61.0567b22: 隨喜也 T2231_.61.0567b23: 次勸請方便者。顯第七頂位也。謂此位中 T2231_.61.0567b24: 以尋思智觀所取無。已最極故名爲頂。此 T2231_.61.0567b25: 位菩薩推求諸法名字義理。自性差別。假有 T2231_.61.0567b26: 實無。以推求義密名勸請。尋思推求諸 T2231_.61.0567b27: 法名等唯是假立。今名勸請佛轉法輪。疏 T2231_.61.0567b28: 云。眞智大悲恒利物。由利物故降法雨令
T2231_.61.0567c02: 也。如法花云。譬如大雲遍覆世界。即喩諸 T2231_.61.0567c03: 佛智慧故也。仁王經云。智慧如密雲。普灑 T2231_.61.0567c04: 甘露法。其義可知之 T2231_.61.0567c05: 次奉請法身方便者。顯第八忍位也。謂此 T2231_.61.0567c06: 位中以如實智觀能取無。印忍境識空故 T2231_.61.0567c07: 名爲忍。此菩薩於安立諦非安立諦倶學 T2231_.61.0567c08: 觀察。引發眞見二空智。故名奉請法身方 T2231_.61.0567c09: 便。言奉請者引發之義。言法身者即二空
T2231_.61.0567c14: 也。法界身者初地身也。金剛智體及遍行如 T2231_.61.0567c15: 名法界也 問。何故不指佛地佛果 答。 T2231_.61.0567c16: 指亦無失。然先資糧位名順解脱分。遠順 T2231_.61.0567c17: 果位解脱分故。此加行位名順決擇分。近 T2231_.61.0567c18: 順見道決擇分故。欣遠之心不如始業。 T2231_.61.0567c19: 今約隣近但言初地。又若入初地得佛十 T2231_.61.0567c20: 身中平等身。通達法性離諸邪曲見平等 T2231_.61.0567c21: 故。指此言果亦無妨難也 T2231_.61.0567c22: 次迴向方便者。顯第九世第一法位也。謂 T2231_.61.0567c23: 此位中發如實智印二取空。以世間道伏 T2231_.61.0567c24: 煩惱中此位最勝。名世第一。此位菩薩依 T2231_.61.0567c25: 無間定即入見道。地前加行此位竟。故密 T2231_.61.0567c26: 名迴向。永離流轉已歸還滅。亦名迴向。十 T2231_.61.0567c27: 迴向中最後迴向此位終故。遂名迴向。疏 T2231_.61.0567c28: 云。本覺眞智體無散。歸眞本法云迴向
T2231_.61.0568a04: 五位中資糧加行二位了。三阿僧祇第一 T2231_.61.0568a05: 劫也 問。上來九位據歴劫人。眞言行者 T2231_.61.0568a06: 不經多劫。何煩配釋似虚説耶 答。雖 T2231_.61.0568a07: 眞言者不歴多劫。或於一生超三劫行。 T2231_.61.0568a08: 然其行中作此觀念。非徒過之。至下詳
T2231_.61.0568a12: 頌及五眞言。竝顯初地所有行相。即此初 T2231_.61.0568a13: 煩先明行者欲入見道入觀行相。菩薩必 T2231_.61.0568a14: 以法空智觀入見道故。文分爲四。一者身 T2231_.61.0568a15: 心清淨哀愍等者。是明菩薩入見本意也。疏
T2231_.61.0568a20: 今此菩薩爲捨凡夫。先觀自心本性清淨。 T2231_.61.0568a21: 若不觀察心本清淨。以何爲因得無漏果。 T2231_.61.0568a22: 不可瓦性改成金性。是故觀知自心本性 T2231_.61.0568a23: 爲無漏因得聖人果也 三者隨身所應等 T2231_.61.0568a24: 者。是明入定威儀法也。所謂端身正觀住 T2231_.61.0568a25: 對面念也。疏云。以安座者頭頂鼻肘皆悉
T2231_.61.0568b01: 者謂阿宇門。以阿宇門本不生理爲心自 T2231_.61.0568b02: 性。有生滅法即是雜染。本不生故本性清 T2231_.61.0568b03: 淨。言九重者此言密略。阿字自體本無形 T2231_.61.0568b04: 相。強觀其相作月輪想。今指其相觀爲 T2231_.61.0568b05: 九重。非謂阿字實有九重也 問。何故其 T2231_.61.0568b06: 相觀爲九重 答。有深意趣。凡夫身中元
T2231_.61.0568b11: 上觀想阿宇。從此字出無量光明。其光四 T2231_.61.0568b12: 散合成光鬘。是名月輪。其輪九重。圓滿白 T2231_.61.0568b13: 淨。觀念如是。今文隱略也。此中有二問。一 T2231_.61.0568b14: 問。何故此蓮不多不少必有八葉。二問。月 T2231_.61.0568b15: 輪横竪如何。答初問云。凡夫心處有八瓣
T2231_.61.0568b19: 爲其實性。故有八葉。深意如斯也。答後問 T2231_.61.0568b20: 云。言九重者。非如紫宮内外九重。亦非 T2231_.61.0568b21: 如塔上下有九。其實中臺并八葉上各有一 T2231_.61.0568b22: 輪名九重也。有九月輪合名九重。即是大
T2231_.61.0568b25: 顯心異性之義。凡心有二。一縁慮心。梵云 T2231_.61.0568b26: 質多。八識爲體。二眞實心。梵云汗栗馱。眞 T2231_.61.0568b27: 如爲體。即勝鬘經説自性清淨心也。今此 T2231_.61.0568b28: 所觀是後心也。即觀蓮花顯心自性之眞如 T2231_.61.0568b29: 理。次觀阿字顯其心性本不生義。是故所 T2231_.61.0568c01: 觀二倶心性。其心實性即眞如也。所以行者 T2231_.61.0568c02: 欲入見道。近觀初地遍行眞如。遠忻佛地 T2231_.61.0568c03: 大涅槃理。爲所縁境得入初地。爲顯此 T2231_.61.0568c04: 義説此頌文也
T2231_.61.0568c07: 此文中顯初入心。疏云。入佛三昧是生法 T2231_.61.0568c08: 身也。三昧者是平等義。亦本誓義。亦除障 T2231_.61.0568c09: 義。亦警覺義。言平等者。謂佛現證此三味 T2231_.61.0568c10: 時。見諸衆生三業同佛。禪智亦等。初發心 T2231_.61.0568c11: 時與地波羅蜜多滿時亦畢竟等。是故誠言 T2231_.61.0568c12: 以告衆生。若我所言必不虚者。亦諸衆生 T2231_.61.0568c13: 發此言時亦蒙加持。無盡莊嚴與如來等。 T2231_.61.0568c14: 以是因縁作金剛事故名三味。言本誓 T2231_.61.0568c15: 者。佛見衆生有成佛義。立本誓言。我今方 T2231_.61.0568c16: 便令諸衆生皆至菩提。齊未來際我業不 T2231_.61.0568c17: 息。若有衆生隨我本願發此誠言時。亦 T2231_.61.0568c18: 令彼事業皆成金剛性。故名三味耶。言除 T2231_.61.0568c19: 障者。佛見衆生有佛法界。但由無明不 T2231_.61.0568c20: 自覺知。故發誠言。我今方便爲諸衆生既 T2231_.61.0568c21: 除眼瞙。若我誓願必成就者。令諸衆生隨 T2231_.61.0568c22: 我方便。説誠言時。於一生中獲無垢眼。障 T2231_.61.0568c23: 蓋都盡。故名三昧。言警覺者。佛見衆生 T2231_.61.0568c24: 在無明睡。於此功徳不自覺知。故以誠言 T2231_.61.0568c25: 感動令悟。亦以警覺諸菩薩等令起深禪 T2231_.61.0568c26: 窟學師子頻申。若有行人説此三味。我 T2231_.61.0568c27: 當憶持本誓不違。猶如國王自制法已還
T2231_.61.0569a02: 耶之所以各有四義。今此注文唯出第一三 T2231_.61.0569a03: 昧初一義也。一以初三昧故。得同如來祕 T2231_.61.0569a04: 密三業平等之身。二爲白受用故。三爲建 T2231_.61.0569a05: 立大悲胎藏曼茶羅故。四爲加持如來眷
T2231_.61.0569a18: 界眞如即是佛家。證此眞如名爲生也。是 T2231_.61.0569a19: 故今名法界生也。説此第二三昧有四 T2231_.61.0569a20: 義。一以第二三味故。得同如來加持法界 T2231_.61.0569a21: 尊特之身。二爲成熟法性身諸菩薩故。三 T2231_.61.0569a22: 爲作大日阿闍梨事業故。四爲加持蓮花
T2231_.61.0569a29: 堅固者。欲令依法界生修行者堅固其身 T2231_.61.0569b01: 心也。觀自執金剛者。同於金剛薩埵身也
T2231_.61.0569b04: 標大智徳。言薩埵者。表大悲徳。自利利他
T2231_.61.0569b09: 與我無異。是平等義。以諸衆生不自覺知 T2231_.61.0569b10: 故。從無量金剛智門而作種種金剛事業。 T2231_.61.0569b11: 摧如是障令至實際。是大誓義。如是實 T2231_.61.0569b12: 際名無垢眼。是除障義。以此師子吼聲震
T2231_.61.0569b16: 無量持金剛衆而自圍遶 二爲折伏攝受 T2231_.61.0569b17: 隨類衆生故。三爲執金剛弟子事業故。四 T2231_.61.0569b18: 爲加持金剛眷屬故 問。説此三種三味 T2231_.61.0569b19: 次第。有何所以 答。疏有四義。一云。世尊 T2231_.61.0569b20: 前入法界胎藏三昧之時。見諸衆生有菩 T2231_.61.0569b21: 提種等同諸佛。故説入佛三昧耶明。以此 T2231_.61.0569b22: 得入佛平等戒。即是託聖胎藏義也。爾時 T2231_.61.0569b23: 佛觀一切衆生。聖胎具足生在佛家。無盡 T2231_.61.0569b24: 莊嚴與如來等。從此定起説法界生。又觀 T2231_.61.0569b25: 衆生金剛事業具足成就。從此定起即説 T2231_.61.0569b26: 金剛薩埵眞言。二云。由入佛故。於胎藏中 T2231_.61.0569b27: 不令夭折。由法界故。初出胎時離諸障 T2231_.61.0569b28: 礙。由金剛故。能持家業備諸伎藝。三云。 T2231_.61.0569b29: 以入佛故。加持祕密最中胎藏。以法界 T2231_.61.0569c01: 故。加持 重菩薩眷屬。以金剛故。加持種 T2231_.61.0569c02: 種隨類之形。四云。入佛三昧如蓮花藏。法界 T2231_.61.0569c03: 生明如蓮敷。金剛薩埵如蓮成就。復還爲
T2231_.61.0569c13: 剛者金剛薩埵也。手執金剛杵故名執金 T2231_.61.0569c14: 剛。亦名金剛手。然或普賢菩薩名金剛手。 T2231_.61.0569c15: 如理趣經新仁王經也。或普賢之外別有執 T2231_.61.0569c16: 金剛。如大日經云虚空無垢執金剛。又最 T2231_.61.0569c17: 勝王經八大曼茶羅經云金剛手菩薩等也。 T2231_.61.0569c18: 今會釋云。執金剛名普通一切金剛菩薩。非 T2231_.61.0569c19: 唯普賢。故普賢之外亦有執金剛。即如大 T2231_.61.0569c20: 日經列多類執金剛。又最勝巾觀音異形名
T2231_.61.0569c23: 以權與實分爲二人。故疏云。以見如是金 T2231_.61.0569c24: 剛界故名金剛手。以見如是法界故名爲
T2231_.61.0569c28: 者具義也。疏云。金剛鎧者。爲莊嚴金剛薩 T2231_.61.0570a01: 埵身故。行人已發金剛誓願。欲爲衆生摧 T2231_.61.0570a02: 諸障故。以窂強精進被金剛甲冑。如六波 T2231_.61.0570a03: 羅蜜。一一如實相皆如金剛。不可破壞。又 T2231_.61.0570a04: 一度中皆具五度。故體密緻無有間隙。如 T2231_.61.0570a05: 六到岸。三十七品。十八空。百八三昧。五百 T2231_.61.0570a06: 總持。皆當如是。以被如是金甲故。旋轉
T2231_.61.0570a09: 爲衣等也。又具慚愧義。如花嚴説。初地
T2231_.61.0570a12: 甲者即是所被衣服。從此被服出生光焔。 T2231_.61.0570a13: 具智慧故。心則柔和。亦具慚愧。由心柔 T2231_.61.0570a14: 和具慚愧故。智有威光能護衆生障者 T2231_.61.0570a15: 歸依也
T2231_.61.0570a22: 中分三。初一句指字體色相。次二句明嚴 T2231_.61.0570a23: 字法用。如彼者指金剛甲也。次一句正明 T2231_.61.0570a24: 所置之處也。二謂所積等三句明持者所 T2231_.61.0570a25: 得之益也。三謂一切等二句明出入穢處之 T2231_.61.0570a26: 時也。四謂赤色等二句明圍遶㘕字光焔之
T2231_.61.0570a29: 轉成藍字智火種子。如明珠者取喩顯體。 T2231_.61.0570b01: 謂㘕字體喩如輪王髻中明珠。鮮白圓淨離 T2231_.61.0570b02: 諸麈垢。今者行者於自項上觀㘕字時。設 T2231_.61.0570b03: 百千劫所積罪垢皆悉消滅。福徳智慧皆得 T2231_.61.0570b04: 圓滿。若有出入觸穢之處。以此加持悉得 T2231_.61.0570b05: 清淨。言赤色者顯字光色。體雖是白其 T2231_.61.0570b06: 光赤也 問。字體是白。其光何赤 答。體是 T2231_.61.0570b07: 白者顯離垢義。光是赤者表智火義。譬如 T2231_.61.0570b08: 白豪放光金色。此亦爾也。焔鬘遶者。四圍周 T2231_.61.0570b09: 匝猶如花鬘。即赫奕義也
T2231_.61.0570b12: 魔・陰魔・天魔・死魔。無能堪忍者。魔鬼等類 T2231_.61.0570b13: 見此持者。開眼欲見不能見。故名無堪
T2231_.61.0570b19: 長舌相温覆一切佛刹。清淨法幢高峯觀三
T2231_.61.0570b22: 問。若爾何故説降魔事 答。此亦是表福 T2231_.61.0570b23: 徳門義。謂依菩薩福徳力故。其天魔等無 T2231_.61.0570b24: 敢嬈亂。譬如有人堪勇富貴。其冠賊等不 T2231_.61.0570b25: 能劫奪。菩薩亦爾。爲魔不惱義云降伏 T2231_.61.0570b26: 也。注云諸佛平等力等者。顯此明妃本誓 T2231_.61.0570b27: 願也。大悲力故不住寂滅。現大方便化度 T2231_.61.0570b28: 群生。言由彼威等者。表其威徳。擧喩顯 T2231_.61.0570b29: 之。譬如嬰兒初生七日不能見於烈日之 T2231_.61.0570c01: 光。一切魔障不能見是菩薩成徳敢映奪 T2231_.61.0570c02: 之。是則此明加持力也
T2231_.61.0570c05: 那夜迦惡羅刹等。分別二障既斷滅故。名爲 T2231_.61.0570c06: 馳散也 T2231_.61.0570c07: 巳上釋地上果作二釋中。此是第一以 T2231_.61.0570c08: 五箇文配初地中所有行相簡約釋訖 T2231_.61.0570c09: 第二釋云。依瑜伽等。從凡夫位乃至佛位。 T2231_.61.0570c10: 總爲七地。謂種姓地等。如上出了。初九方 T2231_.61.0570c11: 便如前釋之。密説地前勝解行地之行相 T2231_.61.0570c12: 也。入佛三昧以下五段。如次密明地上五 T2231_.61.0570c13: 地之行相也。謂第一入佛三味耶。祕説淨勝 T2231_.61.0570c14: 意樂地也。若諸菩薩入初地時。超凡夫地
T2231_.61.0570c17: 佛三昧耶也。淨除三業其義亦爾。第二法
T2231_.61.0570c20: 有誤犯。此地以去永無毀戒得法界身。名 T2231_.61.0570c21: 法界生。乃至七地展轉轉増修行正行。義類 T2231_.61.0570c22: 均等故合爲一。名正行地。今祕密門亦合 T2231_.61.0570c23: 爲一。名法界生也。第三金剛輪。祕説決 T2231_.61.0570c24: 定地也。若諸菩薩入第八地。墮不虚行決 T2231_.61.0570c25: 定之中。無分別智任運相續。相用煩惱不 T2231_.61.0570c26: 能動故。實成薩埵轉法輪身。今此眞言密 T2231_.61.0570c27: 説其義也。第四擐金剛甲。祕説決定行地 T2231_.61.0570c28: 也。若諸菩薩入第九地住決定行。成就微 T2231_.61.0570c29: 妙四無礙智。能遍十方説法利生。猶如勇 T2231_.61.0571a01: 軍具帶兵仗被戴甲冑。服仕士卒降伏 T2231_.61.0571a02: 怨敵無有恐怖。此地菩薩亦復如是。擐四 T2231_.61.0571a03: 無礙智慧甲冑。遍往十方説微妙法。救護 T2231_.61.0571a04: 善人謂伏惡類無有怯怖。故今祕密説其 T2231_.61.0571a05: 義也。第五無能堪忍明。密説到究竟地也。 T2231_.61.0571a06: 此地佛與菩薩雜立。然今此中選取菩薩 T2231_.61.0571a07: 除其佛位爲下文義。若諸菩薩入第十地。 T2231_.61.0571a08: 因位究竟。大法智雲含衆徳雨。蔽如虚空。 T2231_.61.0571a09: 二障麁重充滿法身住等覺位。將受諸佛 T2231_.61.0571a10: 潅頂智水。一切天魔諸障難者。不能觀見 T2231_.61.0571a11: 恐怖馳散。今説其義祕名大護無堪忍明 T2231_.61.0571a12: 也。若深釋者。二障麁重皆悉斷。故云毘那夜 T2231_.61.0571a13: 迦及羅刹馳散也 T2231_.61.0571a14: 已上入佛三昧以後至無堪忍五段眞言。 T2231_.61.0571a15: 相配地上五地之義簡略釋了。然先後二 T2231_.61.0571a16: 釋皆是推量。恐之不當佛意聖旨歟。但 T2231_.61.0571a17: 以火加水。水則涸竭。以水加火。火則消 T2231_.61.0571a18: 滅。今所欲者以教加教爲増光潤。有 T2231_.61.0571a19: 何殃乎。作此兩釋頗無優劣。冀後覽者 T2231_.61.0571a20: 任意取捨而已
T2231_.61.0571a23: 也 經文極略。今以義推。乃至百光遍照皆 T2231_.61.0571a24: 此品内也。疏云。供養有三。一外供養。謂香 T2231_.61.0571a25: 花乃至莊嚴等。二行供養。謂奉行禮拜持戒 T2231_.61.0571a26: 等。三理供養。謂心住法體無攀縁也。盡心
T2231_.61.0571a29: 服等。二敬供養。謂香花等。三行供養。謂修信
T2231_.61.0571b03: 也。於中有七。一明實報身土相。此即文等 T2231_.61.0571b04: 也。二眞言遍學等之下。明自受用佛身相 T2231_.61.0571b05: 也。三安立器世界等之下。明他受用佛所變 T2231_.61.0571b06: 國土也。四最初正覺等之下。明他受用佛 T2231_.61.0571b07: 道場儀式也。五佉字大空等之下。明變化 T2231_.61.0571b08: 身相也。六三部四處輪等。明佛果能成之 T2231_.61.0571b09: 因也。七祕密八印等。明佛因所成之果也 T2231_.61.0571b10: 問。就以入佛三昧耶等五段眞言配釋 T2231_.61.0571b11: 初地行相。初釋何故不經後後九地。今此 T2231_.61.0571b12: 超越唯説佛地 答。今解。此義有顯與密 T2231_.61.0571b13: 二家之義。依顯義者。今此文中標難略易。 T2231_.61.0571b14: 一切菩薩創入初地極以爲難。登後後地 T2231_.61.0571b15: 非如初地。如有頌云。如竹破初節。餘節 T2231_.61.0571b16: 速能破。得初地眞智。諸地疾當成。故今此 T2231_.61.0571b17: 文唯擧初地及與佛地略隱中間。猶如菩 T2231_.61.0571b18: 薩斷三麁重。雖十住中皆斷麁重。而其初
T2231_.61.0571b24: 建立地地修道容預之位。是故今文顯其深 T2231_.61.0571b25: 義。不可狐疑 問。若爾何故大日疏中。 T2231_.61.0571b26: 説種子牙疱葉華果等八種心配初地等十 T2231_.61.0571b27: 地次第釋十地行 答。其安立宜擬門也。以
T2231_.61.0571c03: 相。二明成立土地之相。三明建立道場 T2231_.61.0571c04: 之相。四明潅頂受職之相。五明堅固不壞之 T2231_.61.0571c05: 相。今此驚覺地神等者。明第一變爲淨土之 T2231_.61.0571c06: 相也。自受用身所變淨土無有邊際。華嚴 T2231_.61.0571c07: 經中説蓮花臺量十阿僧祇百千三千大千 T2231_.61.0571c08: 世界者。強以施設也。等覺菩薩將成正覺。 T2231_.61.0571c09: 往色界頂摩醯首羅智處城時。大寶蓮花忽
T2231_.61.0571c12: 名驚地神也。變雜穢土成清淨地。密名驚 T2231_.61.0571c13: 發。言地神者。地即是神。持業釋名。衆生之 T2231_.61.0571c14: 心名爲地。故云又依主釋。堅牢地神也
T2231_.61.0571c18: 也。空風水火地種子次第成故名持次第。故 T2231_.61.0571c19: 大日疏云。於瑜伽中。先起半月風輪。以訶 T2231_.61.0571c20: 字加持之。次起水輪。以嚩字加持之。次
T2231_.61.0571c24: 等正覺變爲其宮。密名作壇。乃至所現大 T2231_.61.0571c25: 蓮花王亦復爾也
T2231_.61.0571c28: 二障時。十方諸佛如雲集會此五智水潅 T2231_.61.0571c29: 其心首。菩薩受之方成正覺。如轉輪王潅 T2231_.61.0572a01: 頂之法。今説其事。密名灑淨也。然本文中 T2231_.61.0572a02: 云淨治心地及道場地者。説大概義也。一 T2231_.61.0572a03: 云。若准化身。菩薩初坐菩提座時有地 T2231_.61.0572a04: 居天。名曰妙地。與天神衆灑以香水散以
T2231_.61.0572a10: 上威徳力故。八風不動三災不壞。諸佛加 T2231_.61.0572a11: 持盡未來際無有傾動。故名持地。此中 T2231_.61.0572a12: 有二。頌文之中先明勸請。眞言之中後説 T2231_.61.0572a13: 持地。文易可知。言佛子者補機菩薩也。求 T2231_.61.0572a14: 成熟者祈正覺也。言加護者明不壞義也」
T2231_.61.0572a17: 初長行。後偈頌。是長行也。由實報身成佛 T2231_.61.0572a18: 行相最要之事。世尊故復告金剛手。然長行 T2231_.61.0572a19: 中。廣兼後文他受用成佛行相。總含告之。 T2231_.61.0572a20: 至偈頌文相分自他。對文可知之。言造 T2231_.61.0572a21: 曼等者。造謂成立義。曼荼羅者元無正翻。 T2231_.61.0572a22: 義翻云極無比味。無過上味。夫曼荼羅名爲 T2231_.61.0572a23: 聚集。今以如來眞實功徳集在一處。乃至 T2231_.61.0572a24: 十世界微塵數差別智印。輪圓輻湊翼輔 T2231_.61.0572a25: 大日心王。使一切衆生普門進趣。故名曼
T2231_.61.0572a28: 樂無有輔翼。言標幟者印眞言也。優陀那 T2231_.61.0572a29: 者此云頌也。注云五種三昧耶者。如文可 T2231_.61.0572b01: 知。其第四云三昧者。明定心者。即意業也」
T2231_.61.0572b04: 身也。總有十九行引三處文。初眞言遍*學 T2231_.61.0572b05: 等七行。引入曼荼羅法品之文。次現前觀 T2231_.61.0572b06: 囉等三行及一句。引供養儀式品之文。次 T2231_.61.0572b07: 任本尊等八行半。引持誦法則品之文。最後 T2231_.61.0572b08: 一句總結也。依文分三。初文總明斷障得 T2231_.61.0572b09: 果轉依所由。次文別明能斷能證智慧行相。 T2231_.61.0572b10: 後文重明成就佛身能成因縁。就初文中 T2231_.61.0572b11: 更分爲二。初三行半明已成佛具大覺徳 T2231_.61.0572b12: 加護新佛得轉依義。後三行半重明古佛 T2231_.61.0572b13: 慰諭新佛悟平等義。言遍*學者。表久 T2231_.61.0572b14: 成佛正遍知徳。照理名通。了事名達。金 T2231_.61.0572b15: 剛道場名祕密壇。如三世佛成道儀式故 T2231_.61.0572b16: 云如法。等覺菩薩名爲弟子。倶生煩惱種子 T2231_.61.0572b17: 習氣。并所知障現種習氣。名一切罪。皆悉 T2231_.61.0572b18: 斷滅故云燒盡。以智名火故云燒也。以業 T2231_.61.0572b19: 煩惱名爲壽命。輪迴生死無斷絶故。種 T2231_.61.0572b20: 子已斷名不復生。習氣永盡名同灰燼。非障 T2231_.61.0572b21: 有漏劣無漏法皆已棄捨。獲得清淨大牟尼 T2231_.61.0572b22: 身。名壽還復。於無間道以正體智斷盡 T2231_.61.0572b23: 二障。名以字燒字。解脱道中由大悲故四 T2231_.61.0572b24: 智生起。名因字而生。上云字者。即是*囉字 T2231_.61.0572b25: 火大種子。今名智慧。中云字者。即是阿字 T2231_.61.0572b26: 地大種子。今名業身。下云字者。即是嚩字 T2231_.61.0572b27: 水大種子。今名大悲 問。阿字爲所燒。若 T2231_.61.0572b28: 其體亡耶 答。不爾。阿字自性爲身本體。 T2231_.61.0572b29: 此身所有煩惱罪業猶如麈垢。埋藏阿字 T2231_.61.0572c01: 而不顯現本不生理。譬如砂鑛埋藏眞金。 T2231_.61.0572c02: 今以智慧爲能燒火。以業煩惱爲所燒薪。 T2231_.61.0572c03: 曉練自體阿字門故。阿字本性明白顯現。 T2231_.61.0572c04: 如百錬金。其本性者。即是眞如佛性理也。故 T2231_.61.0572c05: 阿字體都無亡失。大日疏云。然既焚竟。豈 T2231_.61.0572c06: 如二乘斷滅灰盡而不復生。此不如是諸
T2231_.61.0572c15: 爲作身體。暗字布頂。欠暗兩耳。噁字布額。 T2231_.61.0572c16: 糝索兩肩。唅心鶴喉。㘕臍路腰。鑁腿嚩足。 T2231_.61.0572c17: 如次布之。如有漏身以其流轉雜染因縁十 T2231_.61.0572c18: 二有支爲其體性。今無漏身以其還滅清淨 T2231_.61.0572c19: 因縁十二支分亦爲其體顯此義云十
T2231_.61.0572c24: 設作是念。久成諸佛猶勝我歟。未成菩薩 T2231_.61.0572c25: 既劣我歟。是故古佛慰諭之云。如是菩提 T2231_.61.0572c26: 無有高下。一切諸佛菩薩二乘乃至凡夫五 T2231_.61.0572c27: 趣四生。皆悉具足毘盧遮那法身種姓。是故 T2231_.61.0572c28: 汝證大菩提中。平等平等無有勝劣。若能 T2231_.61.0573a01: 解了如是平等大菩提時。悟入諸法覺知 T2231_.61.0573a02: 所化根縁差別。隨宜説法斷惡修善令得 T2231_.61.0573a03: 菩提方得自在。我古佛身。既同一切。汝新
T2231_.61.0573a08: 中分二。初一行依義明體。後二行一句依 T2231_.61.0573a09: 用顯能。初文之中言囉字者。以囉字義 T2231_.61.0573a10: 顯智自體。智慧自性離垢穢故。光焔者亦 T2231_.61.0573a11: 明智類。謂別境慧爲智自體。以四蘊法爲 T2231_.61.0573a12: 相應體。以五蘊法爲眷屬體。其光焔鬘者 T2231_.61.0573a13: 顯相應眷屬。如日暉者以喩總顯。謂智自 T2231_.61.0573a14: 性如朝日輪。相應眷屬如輪外光。念聲義 T2231_.61.0573a15: 者。聲者即是囉字之聲。眞實義者。即無垢 T2231_.61.0573a16: 義。囉本垢義。今入阿字是無垢義。以入阿 T2231_.61.0573a17: 字爲眞實義。後文之中除一切障者。總顯 T2231_.61.0573a18: 斷障義。解脱三毒者。別顯惑障體。貪欲瞋 T2231_.61.0573a19: 癡名三毒垢。五見疑慢等名諸障亦爾。此 T2231_.61.0573a20: 等諸障皆悉永斷。非障有漏及劣無漏竝皆 T2231_.61.0573a21: 棄捨。名淨心地。所居淨土亦隨嚴淨。名地 T2231_.61.0573a22: 亦然。如身體量淨土亦爾
T2231_.61.0573a25: 爲五。初一行明在定作法。次五行明佛地 T2231_.61.0573a26: 所攝五智因。次一行一句明五智成身功能。 T2231_.61.0573a27: 次一行一句明具足四種涅槃。後一句總結 T2231_.61.0573a28: 也。明住定中。言本尊者指已成佛。如過 T2231_.61.0573a29: 去佛所行之道。我今如是。從彼道來故名 T2231_.61.0573b01: 如來。由此古佛名爲本尊。言瑜伽者。此云 T2231_.61.0573b02: 相應。師資相應故名瑜伽。疏云。佛身我身
T2231_.61.0573b05: 摩呬多。由前加行平等引故至此定中。故 T2231_.61.0573b06: 名等引。離散亂等運心想觀。身不動搖故 T2231_.61.0573b07: 云運想。當爾之時 成就佛身名同牟尼。 T2231_.61.0573b08: 言牟尼者是寂默義。令與先佛平等無二 T2231_.61.0573b09: 故。言即同牟尼尊也
T2231_.61.0573b13: 者即是地輪也。其形正方四角金剛也。言下
T2231_.61.0573b16: 圓。故云素月。言霧聚者是臍輪也。如月 T2231_.61.0573b17: 在霧者表水相状也。加持臍者表在地上。 T2231_.61.0573b18: 大悲水者出字義體也。次㘕字者是火大種 T2231_.61.0573b19: 子。五行之中火是赤色。故云初日。赤中赤故 T2231_.61.0573b20: 重云彤赤。形三角者表火焔體。本心位者 T2231_.61.0573b21: 表在水上。智火光者出字義體也。次唅字 T2231_.61.0573b22: 者是風大種子。風現無色。強施設言如劫 T2231_.61.0573b23: 災焔。風中猛盛名爲黒風。故喩劫火極黷 T2231_.61.0573b24: 猛焔。若論其輪。形如半月。白豪際者表在 T2231_.61.0573b25: 火上。自在力者明風義也。其火水等猶有 T2231_.61.0573b26: 所礙。唯此風大都無障礙。故名自在。由此 T2231_.61.0573b27: 三災風爲第一也。次佉等者是空大種子。但 T2231_.61.0573b28: 云佉時顯等空義。加空點時成空大種。故 T2231_.61.0573b29: 云空點。此虚空輪成一切色。無一定色。如 T2231_.61.0573c01: 摩尼珠在項上者表在風上。爲大空者出字 T2231_.61.0573c02: 義體也。今此空輪無有形體。故以圓點強
T2231_.61.0573c07: 飾身故。威光徳力如炬熾然。罪業永滅。自 T2231_.61.0573c08: 在天魔及諸障者。見其赫奕金剛之身。悉生 T2231_.61.0573c09: 恐怖皆以降伏也
T2231_.61.0573c19: 具如上佛身徳故。則同已成諸佛身也
T2231_.61.0573c22: 字之義圓滿成就故。出五字名滿足句。滿 T2231_.61.0573c23: 足有二義。一云。上説五字先後次第未 T2231_.61.0573c24: 一滿句。今説五字一般念之。故名滿足。
T2231_.61.0573c27: 已上從初發心乃至成佛。自受法樂行相 T2231_.61.0573c28: 既畢。眞言行者雖不一座捨凡得佛。觀 T2231_.61.0574a01: 行意趣蓋如斯之 問。若非即身一刹 T2231_.61.0574a02: 那中作此觀行更有何益 答。建立劫 T2231_.61.0574a03: 數據懈怠人。今眞言者安立通途三劫行 T2231_.61.0574a04: 相勤修精進。超越其劫一生成佛或入初
T2231_.61.0574a07: 劫行又度一重細妄執名二僧祇。復越 T2231_.61.0574a08: 一劫更度一重極細妄執得至佛慧。故 T2231_.61.0574a09: 云三祇劫成佛也。若一生度此三妄執
T2231_.61.0574a13: 行相。不言一佛即身成佛 答。略有二 T2231_.61.0574a14: 義。一云。此難荒涼。諸佛成道所不親見。 T2231_.61.0574a15: 何妨其中有即身佛。如大品云。或有 T2231_.61.0574a16: 菩薩初發心時。上菩提位得不退轉。或 T2231_.61.0574a17: 有菩薩初發心時。即得菩提便轉法輪
T2231_.61.0574a20: 人多劫爲短。今眞言者由精進力於多 T2231_.61.0574a21: 劫中爲一刹那。由意樂故無有妨難。故 T2231_.61.0574a22: 攝大乘云。處夢謂經年。覺乃須臾頃。故 T2231_.61.0574a23: 時雖無量。攝在一刹那。愚修雖少時。怠
T2231_.61.0574a26: 菩提要經多時乃能證得。便生怖畏。何 T2231_.61.0574a27: 以故。前際後際劫數長遠。皆一刹那心
T2231_.61.0574b01: 勞修行多劫成佛 答。今眞言門是最祕 T2231_.61.0574b02: 密。非一切人皆入此門。若入頓成。不入 T2231_.61.0574b03: 歴劫不必兼修。故無諸難 問。若爾亦 T2231_.61.0574b04: 有不知祕密修菩提行得成佛者 答。 T2231_.61.0574b05: 地前可有其類。地上法爾自覺。故最勝 T2231_.61.0574b06: 王經説。初地以上十地菩薩得十種陀羅 T2231_.61.0574b07: 尼。豈非入祕密門乎。又於第三地成 T2231_.61.0574b08: 就大法陀羅尼方知祕密。今約初心論 T2231_.61.0574b09: 其兼否也 T2231_.61.0574b10: 蓮華胎藏界儀軌解釋卷上 T2231_.61.0574b11: 本云 T2231_.61.0574b12: 寶永四年二月十日夜亥剋斗書功了 T2231_.61.0574b13: 同五年閏正月二十二日一交寫功了 T2231_.61.0574b14: 廣澤末資亮深 T2231_.61.0574b15: 享保八卯年二月九日夜亥時書寫了 T2231_.61.0574b16: 同二月十二日午剋迄朱點一父畢 T2231_.61.0574b17: 小嶋末裔宣眞 T2231_.61.0574b18: T2231_.61.0574b19: T2231_.61.0574b20:
T2231_.61.0574b25: 所起微妙淨功徳身。名他受用身也。此他 T2231_.61.0574b26: 受用所變淨土大小不定。隨住十地所化變 T2231_.61.0574b27: 故。今此文中説第二地能化佛變須彌山頂 T2231_.61.0574b28: 建立道場。能化如來坐於千葉蓮花故 T2231_.61.0574b29: 問。以何得知 答。金剛壽命等云。爾時毘 T2231_.61.0574c01: 盧遮那如來。於色界頂第四禪成等正覺。
T2231_.61.0574c07: 界。説風水地不説空火。儀式品中亦復爾 T2231_.61.0574c08: 也。今此文中具用五大。其義具足次第如 T2231_.61.0574c09: 文。是輪同金剛者有二義。一云。五輪廣狹 T2231_.61.0574c10: 同等金剛。即是地輪名金剛輪。二云。五輪
T2231_.61.0574c13: 界無量名因陀羅。疏云。大因陀羅者理具徳
T2231_.61.0574c18: 也。嚴淨佛國等二句是交文也。諸佛出於 T2231_.61.0574c19: 後得智門更還因位方便示現。修菩薩行 T2231_.61.0574c20: 嚴淨佛土。成就有情奉仕諸佛。今此文意
T2231_.61.0574c23: 事。不爾此文起盡難知。後人可定之
T2231_.61.0574c26: 内外別也
T2231_.61.0575a02: 又云。不可説佛刹塵數香水海在花藏界中。 T2231_.61.0575a03: 如天帝網分布而住。此最中香水海出大蓮
T2231_.61.0575a09: 體。爲顯此義名持花也。然花嚴云。普賢 T2231_.61.0575a10: 身相但依如如不佛國者。無別一國可
T2231_.61.0575a15: 世界體性。其第十三名娑婆世界。形如虚 T2231_.61.0575a16: 空。佛名毘盧遮那。雖賞報佛離此世界。無 T2231_.61.0575a17: 別淨土。然定形量則是他受用身佛淨土。若 T2231_.61.0575a18: 化身土非此所明也
T2231_.61.0575a21: 三。一明所住道場。二明能住尊位。三明法 T2231_.61.0575a22: 會軌則。是即初也。總有十三頌半。初三行 T2231_.61.0575a23: 一句引入曼荼羅品文。後七頌三句引供養 T2231_.61.0575a24: 儀式品文。中間二行彼此離引。最後半頌阿 T2231_.61.0575a25: 闍梨之文也。大文分四。初二頌總明説諸 T2231_.61.0575a26: 曼荼羅圖像。次十頌別明説中臺曼荼羅圖 T2231_.61.0575a27: 像。次一頌一句明法成就。最後一句明結 T2231_.61.0575a28: 界也。於初文中更分爲二。初明中胎。後 T2231_.61.0575a29: 明三重。就初文中。最初正覺指大日尊。等
T2231_.61.0575b03: 可祕。何況臺中祕之又祕也。大悲等者。大 T2231_.61.0575b04: 疏云。行者初發一切智心。如父母縁識支 T2231_.61.0575b05: 種子。初託胎中。漸漸増長。爲業巧風之所
T2231_.61.0575b08: 此嬰童漸具人法。習諸伎藝施行事業。如 T2231_.61.0575b09: 淨心中發起方便修治自地隨縁利物。
T2231_.61.0575b13: 名爲出世。護世天等名爲世間也
T2231_.61.0575b16: 顯正報所具之徳。初中又二。初顯道場形 T2231_.61.0575b17: 相。後顯道場莊嚴。是即初也。大疏云。先作 T2231_.61.0575b18: 四方曼荼羅。其界唯用羯磨金剛智印。周匝 T2231_.61.0575b19: 相連以爲其道。安其十字中又作十字金 T2231_.61.0575b20: 剛印。其上作蓮花仰而半敷。令此十字如
T2231_.61.0575b23: 中臺及八葉中各想一點也。此點即是大空 T2231_.61.0575b24: 之證。此成正覺義也。於此八葉及中臺。當 T2231_.61.0575b25: 作方圓曼荼羅而畫本尊像。佛方壇。菩薩 T2231_.61.0575b26: 圓也。又其臺上當想十二字眞言王。令其
T2231_.61.0575c08: 所放佛菩薩也。衆蓮者化主所坐也
T2231_.61.0575c14: 伏。蓋能利益。珠鬘者方便度等也。寶衣者離 T2231_.61.0575c15: 過義。自離過離他過故。香者戒也。花者慧 T2231_.61.0575c16: 也。雲者靉靆也。衆寶者四攝也。雜花者四無 T2231_.61.0575c17: 量也。嚴地者。生成佛智住持故。繽紛者繁 T2231_.61.0575c18: 布義。諧韻等者。能出常樂我淨聲也。昔樂 T2231_.61.0575c19: 者。聞者淨耳根也。賢瓶者。所有無非慧
T2231_.61.0575c24: 眞顯能化主。摩尼燈者如閻浮金色等也。 T2231_.61.0575c25: 三昧者定也。總持者慧也。三昧總持即是地 T2231_.61.0575c26: 也。綵女者般若智智能養義也。佛波羅者 T2231_.61.0575c27: 佛部眞言也。等者金剛部也。菩提花者蓮花 T2231_.61.0575c28: 部也。菩提所覺。嚴花能覺也。方便者應機
T2231_.61.0576a02: 也
T2231_.61.0576a05: 大疏云。此句是一切眞言心也。以功徳力 T2231_.61.0576a06: 故。以如來加持力故。以法界平等力故。以
T2231_.61.0576a09: 上神變不思議道場莊嚴自然成就。以此莊 T2231_.61.0576a10: 嚴迴向法界故云供養。然則安住故云而
T2231_.61.0576a13: 同明法成就也。有印眞言。如古儀軌。由此 T2231_.61.0576a14: 印明故。所變十方土成大悲胎藏大曼荼羅 T2231_.61.0576a15: 處。所謂花藏世界種也
T2231_.61.0576a18: 其方隅必以寶繩。今用五色爲表五佛及 T2231_.61.0576a19: 與五智。餘經中云黄金爲繩以界其側標 T2231_.61.0576a20: 其勝色也。大疏云。五色線者亦是如來五智。 T2231_.61.0576a21: 亦是信進念定慧。以此五法貫攝一切教
T2231_.61.0576a29: 二。初五頌明中*胎尊像。後四頌明二重尊 T2231_.61.0576b01: 位。是即初也。言中胎者。總指八葉臺。別 T2231_.61.0576b02: 指花寶上。淨月輪者。總有九重輪。別明最 T2231_.61.0576b03: 中輪。謂上所説師子座上更觀月輪。其月 T2231_.61.0576b04: 輪中觀阿字門。轉其阿字成大日尊。永斷 T2231_.61.0576b05: 二障故言清淨。遠離業苦名離諸垢。現有 T2231_.61.0576b06: 爲身故云妙色。具無漏智名超三界。柔和 T2231_.61.0576b07: 忍辱名爲綃縠。用此修身名嚴身服。文以 T2231_.61.0576b08: 慚愧爲身衣服。除破裸形離繋外道。表大 T2231_.61.0576b09: 法王故被寶冠。出世俗門故紺髮垂。言 T2231_.61.0576b10: 寂然者無動搖義。三摩地此云等持。即定 T2231_.61.0576b11: 名也。謂諸如來常住色界第四定故三災不 T2231_.61.0576b12: 動。故云寂然三摩地也。言輝焔者即身 T2231_.61.0576b13: 光也。過衆電者擧喩顯勝。猶如等者又以 T2231_.61.0576b14: 譬顯。謂住定境身光照曜。猶如淨鏡顯現
T2231_.61.0576b17: 喜怒。又如來面貌偏非柔軟。偏非忿恚。二 T2231_.61.0576b18: 相含現故云喜怒。白玉等色名爲顯色。百 T2231_.61.0576b19: 丈等像名爲形色。操持等者説手印相。申 T2231_.61.0576b20: 垂慧掌仰置右膝名與願印。又作定印及 T2231_.61.0576b21: 無畏印故言等也。正受持者明入定相
T2231_.61.0576b27: 相。淨法體者即是法界等流身也。言應願者 T2231_.61.0576b28: 明本誓也。濟群生者顯方便也。八曼荼羅
T2231_.61.0576c05: 方是佛身衆徳莊嚴。下方是佛持明使者。皆 T2231_.61.0576c06: 名如來部門。右方是如來大悲三昧。能滋
T2231_.61.0576c10: 從大悲萬行現第二重摩訶薩埵諸大眷屬。 T2231_.61.0576c11: 從普門方便現第三重一切衆生喜見隨類 T2231_.61.0576c12: 之身。若以輪王潅項方之則。第三重如萬 T2231_.61.0576c13: 國君長。第二重如朝廷百揆。第一重如宗技 T2231_.61.0576c14: 内弼。中胎如垂拱之君。故花臺常智爲大 T2231_.61.0576c15: 曼荼羅王。若自本垂迹。則從中胎一一門 T2231_.61.0576c16: 各流出第一重種種門。從第一重一一門 T2231_.61.0576c17: 各流出第二重種種門。從第二重一一門各 T2231_.61.0576c18: 流出第三重種種門。若從因至果。則第三 T2231_.61.0576c19: 重之所引攝成就能通第二重。第二重之 T2231_.61.0576c20: 所引攝成就能通第一重。第一重之所引
T2231_.61.0576c23: 不動勝三世等爲佛部。以右方觀自在爲 T2231_.61.0576c24: 蓮花部。以左方金剛手爲金剛部。總名第
T2231_.61.0576c28: 蘇悉地眷屬。隨所住方可三部攝。總爲第
T2231_.61.0577a02: 在第一重内。二守護門可在四方之内門 T2231_.61.0577a03: 也。然古軌中判十三會并案三重所攝尊
T2231_.61.0577a06: 已上明能住尊位訖 問。如上所明他 T2231_.61.0577a07: 受用身是第二地能化佛也。其餘九地及 T2231_.61.0577a08: 化佛身行相云何 答。自餘九地義准應 T2231_.61.0577a09: 知。若化身佛身相不定。所居國土淨穢 T2231_.61.0577a10: 不同。非此所明。然必可具金剛薩埵以 T2231_.61.0577a11: 下明化身行相故。又有釋迦院及二乘 T2231_.61.0577a12: 故。今此界宗總顯頓悟瑜伽行者。從初 T2231_.61.0577a13: 發心乃至成佛具足三身。住正體智自 T2231_.61.0577a14: 受法樂。出後得智化度有情。因果行 T2231_.61.0577a15: 相。一蓮花上中臺八葉。及鬚蕊中普門示 T2231_.61.0577a16: 現。子細尋觀。無非此由。今擧一隅以 T2231_.61.0577a17: 顯萬端。一切佛土誰不含藏。持行之者 T2231_.61.0577a18: 耳可悉之
T2231_.61.0577a21: 如上所説道場尊位。皆是一會之儀式也。今 T2231_.61.0577a22: 明其會之軌則也。此中有二。初明請召聖 T2231_.61.0577a23: 衆。後明聖集致禮。初中有三。一淨治路。 T2231_.61.0577a24: 二去垢穢。三請聖衆。是第一淨治路也。諸 T2231_.61.0577a25: 佛法會爲成證明。莊嚴法會増加威光。必 T2231_.61.0577a26: 請諸佛菩薩聖衆。現不思議大神變力。顯 T2231_.61.0577a27: 示所爲眞實不虚。令信衆會生希有心。信 T2231_.61.0577a28: 受歸依發心得益。是故先爲請諸聖衆淨
T2231_.61.0577b03: 除垢穢。悉令清淨辟除魔障。先顯分明
T2231_.61.0577b07: 行等類。皆從他方自界來集爲作證明。餘 T2231_.61.0577b08: 經之中其事非一。如文可知。兩注易知。眞 T2231_.61.0577b09: 言末云鉤索等者。亦是召請引入義也。言 T2231_.61.0577b10: 除障者。又以不動重除障礙也
T2231_.61.0577b13: 請諸聖爲作證明。即陳本誓滿無上願。令 T2231_.61.0577b14: 諸佛等生歡喜故。言本主者大日尊等。言 T2231_.61.0577b15: 諸明者。自餘聖衆各以眞言爲其體性故
T2231_.61.0577b19: 衆儀式如是。然振鈴有三義。如金界記之。 T2231_.61.0577b20: 但彼文中表結願相。今此文中唯表集衆。右 T2231_.61.0577b21: 執杵抽擲顯發智慧之義也。左執鈴振搖 T2231_.61.0577b22: 顯驚禪定之義也。發智慧故覺知本誓。
T2231_.61.0577b28: 出淨法界成權應身。内雖無垢外現同塵。 T2231_.61.0577b29: 故浴其身彌増光花。如言乞食訖收衣鉢 T2231_.61.0577c01: 洗足也。次當淨等者。非唯澡浴諸如來身。 T2231_.61.0577c02: 亦淨一切佛子等身。禀佛言教作眞實子 T2231_.61.0577c03: 名口所生。簡胎生故。以大空性欝勃香水 T2231_.61.0577c04: 洗滌佛子菩提心中百六十心戲論之垢。故
T2231_.61.0577c13: 作智所起化用也。於中分六。一明作薩埵 T2231_.61.0577c14: 身。二明大悲無屈。三明所依住法。四明所 T2231_.61.0577c15: 修事業。五明化作佛身。六明内證功徳 T2231_.61.0577c16: 也。三世諸佛雖得菩提。利有情故不捨因 T2231_.61.0577c17: 道。是故行者既成佛果。建立方便道場衆 T2231_.61.0577c18: 會。更密示現作薩埵身嚴淨佛土成就有 T2231_.61.0577c19: 情。如燃燈佛前釋迦菩薩等。爲能化主號 T2231_.61.0577c20: 燃燈佛。爲所化人稱釋迦文。實是一人。無 T2231_.61.0577c21: 別二人。今作金剛薩埵亦爾。行者一人先 T2231_.61.0577c22: 成佛身。後現薩埵奉仕諸佛化度衆生。首 T2231_.61.0577c23: 楞嚴經船師譬喩即此意也。疏云。問。此説薩 T2231_.61.0577c24: 埵其義云何。答。第三品中成薩埵自體。第 T2231_.61.0577c25: 二品中現轉法輪用。故此品中説金剛種 T2231_.61.0577c26: 云。智者當轉作金剛身。言佉字者。佉是 T2231_.61.0577c27: 空義。上有點是大空。以大空淨一切空也
T2231_.61.0578a02: 内證大日尊。後作方便薩埵身。若觀諸法 T2231_.61.0578a03: 一向是空。則墮邊見不可改轉。今觀欠字 T2231_.61.0578a04: 非空非有大空故證果還因。觀非有故 T2231_.61.0578a05: 證菩提果。觀非空故還菩薩道。故住欠字 T2231_.61.0578a06: 作薩埵身。疏云。金剛種子心鑁字者。何故 T2231_.61.0578a07: 供養法中上置點。經本傍有二點。共云金 T2231_.61.0578a08: 剛薩埵種字。答。供養顯法自體。經本顯法
T2231_.61.0578a11: 言義。一切諸法不可言有不可言空。皆 T2231_.61.0578a12: 離言説。住觀時作金剛身也。疏云。何時 T2231_.61.0578a13: 作金剛身。答。入佛三昧耶前令作五字
T2231_.61.0578a22: 土。降伏諸天魔。成最正覺故。被如來甲冑
T2231_.61.0578a26: 此即初也。言四方者即四念住。以能修習 T2231_.61.0578a27: 身不淨・受不樂・心無常・法無我爲所住。故 T2231_.61.0578a28: 名爲四方。以所觀法爲所護方。以能觀行 T2231_.61.0578a29: 爲能護者。一云。以四正斷爲四大護。由 T2231_.61.0578b01: 依念住修正斷故。一律儀斷。已生惡法爲 T2231_.61.0578b02: 令斷故修習正斷。二斷斷。未生惡法爲不 T2231_.61.0578b03: 生故修習正斷。三修習斷。未生善法爲令 T2231_.61.0578b04: 生故修習正斷。四防護斷。已生善法爲令 T2231_.61.0578b05: 住故修習正斷。此四皆以精進爲體。又云。 T2231_.61.0578b06: 若准涅槃。以四聖諦名爲四方。即以知苦 T2231_.61.0578b07: 斷集證滅修道四種行相名四大護也。若 T2231_.61.0578b08: 淺略釋。守護法界道場。四邊毎方有一執金 T2231_.61.0578b09: 剛神。住妙高四角四峯。即此四人也。亦可。 T2231_.61.0578b10: 護國四大天王即持國等密換名也
T2231_.61.0578b14: 力名二守護。由此力故。於内心住有所
T2231_.61.0578b19: 力。密表此義。初印舒進表勤勇義也。一云。 T2231_.61.0578b20: 以生空慧與法空慧爲二守護。與定同轉 T2231_.61.0578b21: 故名守門也。注云如來内門者表定義也。 T2231_.61.0578b22: 餘文易知之。若淺略釋。於今精舍安置金 T2231_.61.0578b23: 剛力士二人。蓋斯意耳。如慮支佛本誓願等 T2231_.61.0578b24: 也
T2231_.61.0578b27: 聖徳。初中分二。初明所供養具。後明能供 T2231_.61.0578b28: 養行。此即初也。此有五種。大疏云。塗香者 T2231_.61.0578b29: 是淨義。即住無戲論金剛三世無礙智戒。如 T2231_.61.0578c01: 是戒香。其性本寂。無去無來遍滿法界。故 T2231_.61.0578c02: 名淨塗香。我今已用此淨戒香遍塗法身
T2231_.61.0578c05: 慈悲地中滋長茂盛開萬徳花。以方便故。
T2231_.61.0578c08: 提香亦爾。隨一一功徳爲慧火所焚。解 T2231_.61.0578c09: 脱風所吹。隨悲願力自在而轉普熏一切
T2231_.61.0578c14: 至果地時心障都盡。轉無盡慧遍照衆生。
T2231_.61.0578c17: 心王如來。故大疏云。是人則解香花等五種 T2231_.61.0578c18: 三昧義。亦解五種陀羅尼義。以如是等種 T2231_.61.0578c19: 種法門供具供養心王如來。能令諸尊歡 T2231_.61.0578c20: 喜所求必獲。若以此中意趣返觀世諦香 T2231_.61.0578c21: 花等。自然知彼色香性分所應用處。無量
T2231_.61.0578c25: 養雲海。供養十方一切諸佛。無有窮盡。是 T2231_.61.0578c26: 故行者金剛薩埵入此三昧。變爲其身作 T2231_.61.0578c27: 供養事。即十大願中廣修供養之大願也。大 T2231_.61.0578c28: 疏云。一切利樂衆生事皆從中出。無量法
T2231_.61.0579a02: 養已即迴向一切智智。謂諸受我施者。願 T2231_.61.0579a03: 以此力令我得如上願。如是願訖。以此
T2231_.61.0579a07: 文易知之。次有啓謝。是阿闍梨之文也。如 T2231_.61.0579a08: 文可悉之 T2231_.61.0579a09: 已上從金剛薩埵乃至此文。總密顯示 T2231_.61.0579a10: 化身菩薩地前所修種種行相。然其化身 T2231_.61.0579a11: 不必如是。今標梗概。見者可詳之
T2231_.61.0579a14: 因行。三明成道果徳。是即初也。三世諸佛 T2231_.61.0579a15: 由大悲故現變化身。是一大事。是故世尊 T2231_.61.0579a16: 觀察大衆。告祕密主説其因縁也。言法 T2231_.61.0579a17: 界者。所藏名法。能藏名界。界者藏義。佛 T2231_.61.0579a18: 身之中含容無邊大功徳法。故名爲藏。或 T2231_.61.0579a19: 是因義。能生五乘世出世間利樂事故。言 T2231_.61.0579a20: 標幟者是法界體。即佛身心。顯其形相名 T2231_.61.0579a21: 印眞言。以此身心於生死中巡歴諸趣。於 T2231_.61.0579a22: 佛會中建立菩提標幟之幢。令八部等恭敬 T2231_.61.0579a23: 受教。即是總表大悲意樂也。文相隱密。義 T2231_.61.0579a24: 趣如斯之
T2231_.61.0579a27: 行相説了。今明方便菩薩行相。如前二義 T2231_.61.0579a28: 思准可察。然就初義此文有三。唯約入心・ T2231_.61.0579a29: 住心・得身而標此文。後二略之。簡要之志 T2231_.61.0579b01: 也。又就後義。此文但據淨勝意樂・行正地・ T2231_.61.0579b02: 及決定地三種而説。後二略之。影而顯也。 T2231_.61.0579b03: 變化身佛亦必修行三僧祇劫。然後成果 T2231_.61.0579b04: 問。化身菩薩若經三劫亦行十地。然後成 T2231_.61.0579b05: 佛 答。化佛如來有其多種。若爲二乘及凡 T2231_.61.0579b06: 夫等所現小身。唯現三劫修行成佛。隨所 T2231_.61.0579b07: 知故。若爲地前小菩薩等所現大身。亦示 T2231_.61.0579b08: 十地修行成佛。順所樂故。今此據勝故無 T2231_.61.0579b09: 妨難也
T2231_.61.0579b12: 表斷障成覺相。若菩薩坐菩提座以金剛 T2231_.61.0579b13: 智斷一切障。然後成覺。是故注云刀喩利
T2231_.61.0579b17: 身見爲主。如樹根本如人頭首。若斷身見 T2231_.61.0579b18: 餘惑隨滅。即此身見展轉便成六十二見。謂 T2231_.61.0579b19: 於五蘊計我我所。言色是我。我有色。色屬 T2231_.61.0579b20: 我。我住色中。初一我見。後三我所見。受想 T2231_.61.0579b21: 行識亦復如是。一蘊有四故成二十。依三 T2231_.61.0579b22: 世分故成六十。加斷常二見故成六十二
T2231_.61.0579b25: 刀金剛利智斷如是等諸煩惱故。便得 T2231_.61.0579b26: 無垢如來法身。此言法身。是戒定慧解脱 T2231_.61.0579b27: 解脱知見法身。非自性身。是則化佛成正
T2231_.61.0579c01: 終滿位吹大螺吼。今既得果事圓滿位爲 T2231_.61.0579c02: 他説法亦復如是。故涅槃説。吹貝知時
T2231_.61.0579c07: 成蓮花大座。諸佛坐之。從此阿字蓮花之 T2231_.61.0579c08: 中出生諸佛。如母生子。佛還坐之。如子 T2231_.61.0579c09: 寄母。故名吉祥金剛座也。注文意如此之。 T2231_.61.0579c10: 第四金剛慧。謂表佛身堅固相也。大疏云。 T2231_.61.0579c11: 由此金剛印能壞無知之害。一切不能壞
T2231_.61.0579c19: 毫相。右旋柔軟如覩羅綿。鮮白光淨踰珂
T2231_.61.0579c22: 三種戒中饒益有情戒因也。第八大鉢。謂表 T2231_.61.0579c23: 具足應供徳也。即阿羅漢三徳之中第三徳
T2231_.61.0579c27: 亦能消除未來怖苦。如文可知之。第十與 T2231_.61.0579c28: 滿願。謂表大慈與樂相也。雖注文中説自 T2231_.61.0579c29: 願滿。非但爾已。亦滿他願。是與願義也。第 T2231_.61.0580a01: 十一悲生眼。謂表成就五眼相也。注云金 T2231_.61.0580a02: 箆等。大疏云。西方治眼法。以金爲箸。兩頭 T2231_.61.0580a03: 圓滑。中細如杵。長四五寸。兩頭塗藥。各用 T2231_.61.0580a04: 一頭兩眼塗之。今以金箆喩於涅槃。一切 T2231_.61.0580a05: 衆生心自本有佛知見性。但以無智之瞙翳 T2231_.61.0580a06: 故。諸法賞相不得明了。如來善用涅槃金 T2231_.61.0580a07: 箆除無知瞙開慧眼明。自早開了亦開他
T2231_.61.0580a10: 眼用。肉眼等四至果位時總名佛眼。如四
T2231_.61.0580a14: 惡繋隨順者攝受其善。如來亦爾。以信解 T2231_.61.0580a15: 索。折伏逆者調伏其惡。攝受順者護念 T2231_.61.0580a16: 其善。故大疏云。此印能縛一切惡者。亦能
T2231_.61.0580a24: 云甘露。言甘露者。智智別名。能除一切衆 T2231_.61.0580a25: 生勢惱。令得長壽之身。此甘露味亦從
T2231_.61.0580a28: 佛。成聖智者。顯智正體也。大疏云。此智印
T2231_.61.0580b04: 十七如來普光。謂表如來智威光也。佛體 T2231_.61.0580b05: 清潔猶如摩尼故。身具足一尋常光。即是 T2231_.61.0580b06: 智慧威光力也。然佛光明所照無邊。以大 T2231_.61.0580b07: 慈悲作意力故。促爲一尋分別晝夜。令 T2231_.61.0580b08: 諸衆生作諸事業。若起神通大光無際也。 T2231_.61.0580b09: 注文易知之。第十八如來甲。謂表如來智 T2231_.61.0580b10: 力用也。譬如武軍被戴甲冑入陣戰敵無 T2231_.61.0580b11: 有怯怖。如來亦爾。擐智慧甲出世降魔。曾 T2231_.61.0580b12: 無所畏能作佛事。注文之意自然察之。第 T2231_.61.0580b13: 十九如來舌。謂表如來不妄語也。如來舌 T2231_.61.0580b14: 相常覆面輪。是不妄語如實語相。若作意時 T2231_.61.0580b15: 普覆十方。豈有妄語耶。立要期無謬故 T2231_.61.0580b16: 名爲實語。説小乘無謬故名爲如語説大 T2231_.61.0580b17: 乘無謬故名不誑語。説授記無謬故名不
T2231_.61.0580b22: 悉之。第二十一如來牙。謂表如來得上味 T2231_.61.0580b23: 徳也。施他飮食故得是牙。鮮白鋭利表過 T2231_.61.0580b24: 大相也。第二十二如來辯説。謂表如來四 T2231_.61.0580b25: 辯徳也。一法。二詞。三義。四辯。是則名爲四 T2231_.61.0580b26: 無礙辯。其義如注之。第二十三如來持十 T2231_.61.0580b27: 力。謂表如來十力徳也。一處非處智力。二 T2231_.61.0580b28: 業異熟智力。三種種界智力。四種種勝解智 T2231_.61.0580b29: 力。五根勝劣智力。六遍趣行智力。七靜慮解 T2231_.61.0580c01: 脱等持等至智力。八宿住智力。九生死智力。
T2231_.61.0580c04: 有三人。一人以香塗如來身。一人以火焚 T2231_.61.0580c05: 如來身。一人徒然不塗不焚。如來於此三 T2231_.61.0580c06: 人之中無愛無憎平等御衆。是名如來三 T2231_.61.0580c07: 念住處也。第二十五一切法平等開悟。謂表 T2231_.61.0580c08: 如來平等説法也。三世諸佛出世本意。爲 T2231_.61.0580c09: 説一味平等諸法令諸衆生開示悟入一 T2231_.61.0580c10: 佛乘理。是則諸佛出現於世一大事也。爲 T2231_.61.0580c11: 顯其事有此眞言。一切法者是三乘教。隨 T2231_.61.0580c12: 類得益故云平等開示衆生。悟入一乘故 T2231_.61.0580c13: 云開悟。今略示入影而顯之 T2231_.61.0580c14: 已上二十五眞言明化身成道果徳。故總 T2231_.61.0580c15: 文名如來身會也 問。何故報佛不説 T2231_.61.0580c16: 此徳。今明化佛表如是徳 答。自受用 T2231_.61.0580c17: 身遍滿世界。諸根相好一一無邊無限。善 T2231_.61.0580c18: 根所引生故不可知見。他受用身所具 T2231_.61.0580c19: 八萬四千相好。唯菩薩見。今據通見故 T2231_.61.0580c20: 明化身 問。化佛所具正報依報亦以 T2231_.61.0580c21: 衆多。何故今表唯二十五 答。若増若減 T2231_.61.0580c22: 倶無過失。然有表示爲顯化度二十五 T2231_.61.0580c23: 有群生類故。但表二十五種功徳。即是 T2231_.61.0580c24: 二十五有三昧之標幟也
T2231_.61.0580c27: 非如幻化。内有所證外現此相。是故今 T2231_.61.0580c28: 顯内證功徳。於中有四。一普賢。顯證普遍 T2231_.61.0580c29: 賢善之理。二慈氏。顯具大慈悲等之心。三 T2231_.61.0581a01: 無閡。顯同得諸佛之身體。四無能。顯等入 T2231_.61.0581a02: 諸佛之境界。此即初也。謂普賢菩薩眞如 T2231_.61.0581a03: 爲體。爲利有情示現身相。行願三業周遍 T2231_.61.0581a04: 妙善。三世諸佛内證此理。外現行願不退之 T2231_.61.0581a05: 身。出世利生無有窮盡。爲顯此義密説此 T2231_.61.0581a06: 明。如意殊義以注可知之
T2231_.61.0581a09: 内備此心。外現憐愍有情之身。爲顯此 T2231_.61.0581a10: 義密説是明。大疏云。謂佛四無量心。今以
T2231_.61.0581a18: 人飮毒即時夭命。遇天甘露而得飮之。不 T2231_.61.0581a19: 老不死。諸患除愈。身心快樂。今此三昧亦復 T2231_.61.0581a20: 如是。若得聞思修行之者。即得出世乃至
T2231_.61.0581a23: 除無明闇故名爲明。若心口出名爲眞言。 T2231_.61.0581a24: 從身分出名之爲明田増長義。女聲呼之。
T2231_.61.0581a27: 世佛及菩薩。由入此門遍於法界普門示
T2231_.61.0581b06: 疏云。由住無量勝三昧故。感發生起此明 T2231_.61.0581b07: 妃也。此明妃名一切如來境界生。即是佛 T2231_.61.0581b08: 之境界。眞言菩薩由此明故即同如來境 T2231_.61.0581b09: 界。亦生如是不思議境界。由入佛境界
T2231_.61.0581b12: 乘境界。乃至最初發心之者倶能修此明妃
T2231_.61.0581b15: 已上從初發心乃至成佛具足三身。自 T2231_.61.0581b16: 利利他。外現方便内證功徳。一一簡約配 T2231_.61.0581b17: 文釋訖。得意之者可審詳之 軌上卷了
T2231_.61.0581b20: 説眞言菩薩發心修行成佛行相。然非無因 T2231_.61.0581b21: 而有此事。身中法爾本有三部四處種性
T2231_.61.0581b24: 説是法門。於中有二。初總明所由。後別明 T2231_.61.0581b25: 三部等。此即初也。大疏云。字輪即是遍一 T2231_.61.0581b26: 切處法門也。菩薩若住此字輪者。從初發 T2231_.61.0581b27: 心乃至成佛。於是中間自利利他種種事
T2231_.61.0581c02: 眉間等者。別明四處也。三阿字等者。明三 T2231_.61.0581c03: 部法也。四初行等者。明四處義也。五方便 T2231_.61.0581c04: 等者。傍明方便行也。六結明四重曼荼羅 T2231_.61.0581c05: 具足定慧義也。雖有門門。總是顯明三部 T2231_.61.0581c06: 四處字輪義也。大疏云。最初阿字即是菩提 T2231_.61.0581c07: 心。若觀此字即同大日法身體。謂觀此阿 T2231_.61.0581c08: 字輪。猶如孔雀尾輪光明圍繞。行者而住 T2231_.61.0581c09: 其中。即是住於佛位也。此字輪當作三重。 T2231_.61.0581c10: 於中而置阿字。餘字眷屬在外。又此阿有
T2231_.61.0581c13: 曼荼羅義。壇法中心是大日佛。即同此阿字 T2231_.61.0581c14: 北置蓮花及諸眷屬皆在一處。即娑字。南 T2231_.61.0581c15: 置金剛及諸眷屬。即此嚩字。今從阿字更 T2231_.61.0581c16: 生四字。即是大悲胎藏之業。第一阿字菩 T2231_.61.0581c17: 提心體。次有迦佉哦伽等五音。皆取四字
T2231_.61.0582a04: 加角點。或加上圓點。或加傍二點等。此 T2231_.61.0582a05: 五皆成五字也。所謂字輪者。從此輪轉 T2231_.61.0582a06: 生諸字也。輪是生義。如阿一字轉生四字。
T2231_.61.0582a10: 字。即同頭點。其野囉等八字即同傍二點。 T2231_.61.0582a11: 是除義也。當知此字輪即遍一切眞言之中。 T2231_.61.0582a12: 若見阿字當知菩提心義。若見長阿當 T2231_.61.0582a13: 知修如來行。若見暗字當知成菩提。若見 T2231_.61.0582a14: 惡字當知證大涅槃。若見長惡當知是方 T2231_.61.0582a15: 便力也。若見迦等隨義類而演説之。此 T2231_.61.0582a16: 諸字等皆是慧也若見囉等八字當知即
T2231_.61.0582a19: 切相。即是成佛義也。如是了達能入一切
T2231_.61.0582a25: 即是行也。此是菩提心并行也。若上加點。即 T2231_.61.0582a26: 菩提心并大空離一切相成菩提也。若傍 T2231_.61.0582a27: 加二點。即是菩提心并除一切障得涅槃 T2231_.61.0582a28: 也。他皆效之而轉相加。或但一義或二或三 T2231_.61.0582a29: 義可知也。或有阿字。上雖無點。其次有重 T2231_.61.0582b01: 字。如仰壤拏曩莽等聲。以此連前即是暗 T2231_.61.0582b02: 字。所以爾者。此仰等是點。用加於前則阿 T2231_.61.0582b03: 字成暗音也。或阿字無點。其次有重字。如 T2231_.61.0582b04: 迦佉俄伽重加四字。用仰字爲點也。遮車 T2231_.61.0582b05: 闍社用壤字爲點。他皆效此。囉字等聲以 T2231_.61.0582b06: 配於前。即成噁字。所以然者。野囉等皆是
T2231_.61.0582b11: 此字輪遍布身分。猶明見故。同於佛身 T2231_.61.0582b12: 與佛同位。然布字時當分爲四。即是四重 T2231_.61.0582b13: 曼荼羅也。頭爲初分。是阿字菩提心。從迦 T2231_.61.0582b14: 佉俄伽仰等乃至奢娑訶。凡是第一聲者 T2231_.61.0582b15: 皆屬菩提心也。當從行者眉間毫處而 T2231_.61.0582b16: 觀迦字。從佉以下當右巡旋逐日而轉。一 T2231_.61.0582b17: 匝布之令環相接。次從咽以下爲第二分。 T2231_.61.0582b18: 屬長阿字。亦當於中右行布之。此是菩 T2231_.61.0582b19: 提行也。從心以下爲第三分。屬暗字門。心 T2231_.61.0582b20: 上布迦等以次右旋。次從臍以下屬噁字 T2231_.61.0582b21: 門。是大涅槃。亦從中位置屬字等。以次 T2231_.61.0582b22: 右旋相接令遍也。頭爲上分。咽心爲中。臍
T2231_.61.0582b25: 光隨意而用。不在身内布字之位也。暗字 T2231_.61.0582b26: 亦爾。與噁同也。師既如是成身已畢。其曼 T2231_.61.0582b27: 荼羅亦如是布。亦想弟子令如是作三事
T2231_.61.0582c01: 字黄白也。阿體黄三昧白故。第二迦等亦復 T2231_.61.0582c02: 同色也。第三暗亦黄白也。阿體黄空點白故。 T2231_.61.0582c03: 第三迦等亦復同色也。第四噁黄黒也。阿體 T2231_.61.0582c04: 黄二點黒涅槃色故。又降伏義故。第四迦等 T2231_.61.0582c05: 亦復同色也。第五噁種種色也。阿體黄角點 T2231_.61.0582c06: 白傍點黒故。伊等亦爾。凡布曼荼羅亦爲 T2231_.61.0582c07: 三重。第一重迦等周匝。内重爲金剛輪。此 T2231_.61.0582c08: 持諸法猶如金輪持世界也。是欲堅固菩 T2231_.61.0582c09: 提心故。先作内重也。第二長阿及暗二輪 T2231_.61.0582c10: 同是中分。若迦爲輪。即不須用欠字輪也。
T2231_.61.0582c13: 此即三轉法輪之義。如是布已。猶如大日如
T2231_.61.0582c18: 寺馳筆了。筆跡左道間貽後人之 期定
T2231_.61.0582c21: 次年二月二十五日。以同本一交了 T2231_.61.0582c22: 池上末資亮深 T2231_.61.0582c23: 亨保七寅年中冬九日子上刻功了 T2231_.61.0582c24: 同十日一挍了
T2231_.61.0582c27: T2231_.61.0582c28: T2231_.61.0582c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 569 570 571 572 573 574 575 576 577 578 579 580 581 582 583 584 [行番号:有/無] [返り点:無/有] [CITE] |