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蓮華胎藏界儀軌解釋 (No. 2231_ 眞興集 ) in Vol. 61 575 576 577 578 579 580 581 582 583 584 585 586 587 588 589 590 [行番号:有/無] [返り点:無/有] [CITE]
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: 575 576 577 578 579 580 581 582 583 584 585 586 587 588 589 590 [行番号:有/無] [返り点:無/有] [CITE] |