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金剛頂大教王經私記 (No. 2225_ 曇寂撰 ) in Vol. 61 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 [行番号:有/無] [返り点:無/有] [CITE]
T2225_.61.0212a01: T2225_.61.0212a02: T2225_.61.0212a03: T2225_.61.0212a04: 沙門曇寂撰 T2225_.61.0212a05: 從此已下正明轉法輪 先擧義訣科文 T2225_.61.0212a06: 次解釋經文 義訣云。次下頌如來神變相 T2225_.61.0212a07: 祕密三昧法者。謂已下諸門五方如來。十六 T2225_.61.0212a08: 菩薩四波羅蜜。及内外四供養四攝諸菩薩 T2225_.61.0212a09: 等。一一皆有無量甚深智用智門。祕密境界 T2225_.61.0212a10: 無礙神變三昧之相。廣如下明。解云。此總 T2225_.61.0212a11: 明金剛界輪一章。神變相祕密三昧者是法 T2225_.61.0212a12: 輪義也。第十八云。如來自在祕密神通之力
T2225_.61.0212a18: 體。前所引金剛壽命經云。一一輪皆有三十 T2225_.61.0212a19: 七聖者是也 今此經於四輪中唯説金剛 T2225_.61.0212a20: 輪故。所説三十七尊即是金剛界輪三十七 T2225_.61.0212a21: 尊也。問。何故今經唯説三十二尊眞言三 T2225_.61.0212a22: 昧。不説五佛乎。答。此疑最有其謂。今具 T2225_.61.0212a23: 辨之。一本蓮心軌以五相眞言。爲羯磨會 T2225_.61.0212a24: 五佛眞言。故知五相成身即五佛三昧。其眞 T2225_.61.0212a25: 言即五佛眞言故。今別不説五佛眞言也。
T2225_.61.0212b06: 竟。即後得智法身義。此五智後乃用大日法 T2225_.61.0212b07: 界印。己身爲毘盧遮那如來之身。頭上五智
T2225_.61.0212b10: 言。不思之甚也 第一一切如來普賢金剛 T2225_.61.0212b11: 三昧門頌曰。諸佛普賢心。祕密神變相。親 T2225_.61.0212b12: 垂普教示。授五菩提智。解云。是作頌偈。明 T2225_.61.0212b13: 別科普賢一章以爲四節。是此四句如次 T2225_.61.0212b14: 東西南北四方四智。意明一一尊皆具四智。 T2225_.61.0212b15: 所謂各具五智義。初句東方發心可知。第二 T2225_.61.0212b16: 南方下云。如是種種神變皆是如來平等性 T2225_.61.0212b17: 智。五峯之光明法界實相之所成就也。第三 T2225_.61.0212b18: 句普教示者。即西方法部三昧也。第四句北 T2225_.61.0212b19: 方事業。其義應知 初頌諸佛普賢心者。經 T2225_.61.0212b20: 云爾時金剛界至祕明末。於中四門不同。 T2225_.61.0212b21: 一擧報。二顯體。三明行。四護念。解云。此 T2225_.61.0212b22: 明初一句配于經文分爲四。其義可知。次 T2225_.61.0212b23: 釋經文者 T2225_.61.0212b24: 爾時世尊至圓滿意樂 T2225_.61.0212b25: 釋曰。此調難調畢而轉法輪。文亦有二。是 T2225_.61.0212b26: 初明四輪相。爾時者於須彌頂坐師子座
T2225_.61.0212c02: 故云金剛界如來。今轉法輪是他受用故。云 T2225_.61.0212c03: 世尊毘盧遮那。義決云。爾時毘盧遮那佛此 T2225_.61.0212c04: 擧報也。釋曰。所謂行大日如來事遍滿法 T2225_.61.0212c05: 界。純以大金剛王。而共圍繞以爲宮殿。毘
T2225_.61.0212c08: 邊又無増減。故毘盧遮那大經説爲無盡莊
T2225_.61.0212c11: 證金剛輪。不久者明頓成義。上云當彼刹 T2225_.61.0212c12: 那頃現證等覺是也。疏云。言不久者顯今 T2225_.61.0212c13: 頓成也。毘盧遮那如來豈始今日成。但以隨 T2225_.61.0212c14: 機且示不久現證耳。何者若不示現證者。 T2225_.61.0212c15: 何由勸進令期頓覺。故示此相也 一切 T2225_.61.0212c16: 如來普賢心者。是金剛界輪也。理趣釋釋四 T2225_.61.0212c17: 大輪云第一金剛薩埵是也。然上明成四 T2225_.61.0212c18: 智中。云現證等覺一切平等智等。今不云 T2225_.61.0212c19: 智故非是四智。餘皆准知。餘解爲四輪相 T2225_.61.0212c20: 者意在于此。疏解爲四智。有智者簡之。問。 T2225_.61.0212c21: 上云出四大轉輪與今何異。答。上約人故。 T2225_.61.0212c22: 與理趣釋第二段四大轉輪王同。是約法 T2225_.61.0212c23: 故。與第七章四種輪同。應思之。宋譯云。以 T2225_.61.0212c24: 一切如來普賢心證覺未久。已受一切如來
T2225_.61.0212c27: 明寶輪 一切如來虚空等者。謂從虚空 T2225_.61.0212c28: 中發生大摩尼寶潅頂。即是寶輪也。故理趣 T2225_.61.0212c29: 釋云。第二金剛寶菩薩。得一切如來下謂法 T2225_.61.0213a01: 輪也。理趣釋云第三金剛法菩薩。宋譯云最 T2225_.61.0213a02: 上法智波羅蜜多。自性清淨法本自離染著 T2225_.61.0213a03: 故云波羅蜜也。心要云。奇哉我勝義。本清
T2225_.61.0213a06: 淨涅槃。正是此尊所證故云法智彼岸 一 T2225_.61.0213a07: 切如來毘首下。謂羯磨輪。理趣釋云第四羯 T2225_.61.0213a08: 磨菩薩。不空無礙者。謂不空成就智。隨有 T2225_.61.0213a09: 見聞觸知。無空過者必定於無上菩提。故 T2225_.61.0213a10: 云不空無礙教也 圓滿事業等者。於淨妙 T2225_.61.0213a11: 國土及雜染世界。任運無功用無分別。作佛 T2225_.61.0213a12: 事有情事故云也。圓滿事業謂佛事。隨以 T2225_.61.0213a13: 一花奉献無不遍法界。謂之圓滿事業。圓 T2225_.61.0213a14: 滿意樂謂生事。十方世界一切有情。希求世 T2225_.61.0213a15: 出世間種種資具。隨其性欲種種不同一時 T2225_.61.0213a16: 給與。各滿其所願故云圓滿意樂 T2225_.61.0213a17: 一切如來性於自身加持 T2225_.61.0213a18: 釋曰。從此已下正明轉法輪。義決所謂五 T2225_.61.0213a19: 方如來等三十七尊三昧是也。又指歸云。以 T2225_.61.0213a20: 五相成等正覺成佛後。以金剛三摩地現 T2225_.61.0213a21: 發生三十七智者。即從此已下所説眞言是 T2225_.61.0213a22: 也。今是於東方菩提心門四菩薩中。初明金 T2225_.61.0213a23: 剛薩埵眞言三摩地也 一切如來性等者。 T2225_.61.0213a24: 謂如來藏性也。今欲説普賢眞言故。先以 T2225_.61.0213a25: 普賢三昧加持自身也。理趣釋云。所謂一 T2225_.61.0213a26: 切有情如來藏。以普賢菩薩一切我故者。一 T2225_.61.0213a27: 切有情不離大圓鏡智性。是故如來説一切
T2225_.61.0213b02: 我義從本已來。常爲無量煩惱所覆。是故
T2225_.61.0213b10: 體。義決云。經云持一切如來身以爲其體。第 T2225_.61.0213b11: 二顯體也。釋曰。無縁智明遍滿虚空。一切 T2225_.61.0213b12: 佛身即一佛身也。解云。經譯不同。釋亦隨 T2225_.61.0213b13: 異。對明今經其義可見。然疏以一切如來 T2225_.61.0213b14: 性。爲第一擧報者。不得訣意也 T2225_.61.0213b15: 即入一切至金剛三摩地 T2225_.61.0213b16: 釋云。宋譯文有少異。義即不異。六卷云。即 T2225_.61.0213b17: 入一切如來普賢摩訶菩提薩埵三摩地。生 T2225_.61.0213b18: 攝一切薩埵加持金剛三摩地。譯云。即入一 T2225_.61.0213b19: 切如來至三摩地等。第三明行也。釋曰。此 T2225_.61.0213b20: 中云三昧耶者正翻爲等持。三摩地者正翻
T2225_.61.0213b23: 猶如金剛。入有情界平等攝受而護念之。 T2225_.61.0213b24: 解云。初釋三昧耶等名義。依瑜伽論第一 T2225_.61.0213b25: 説擧慈恩釋中。三摩耶三摩地一種。梵語 T2225_.61.0213b26: 轉聲之異。此云等持。三摩鉢底此云等至。 T2225_.61.0213b27: 然今此中分爲二種也。又云舊云等至者。 T2225_.61.0213b28: 三摩地亦具等至義故。舊翻等至。具如疏 T2225_.61.0213b29: 第十一卷辨之。謂遍一切下釋一切如來 T2225_.61.0213c01: 等文。遍一切處者即普賢義。上顯體中云無 T2225_.61.0213c02: 縁智明遍滿虚空故。指上普賢云遍一切 T2225_.61.0213c03: 處。等持自智者正釋三昧耶義。自智者上所 T2225_.61.0213c04: 謂無縁智明能説主。毘盧遮那無分別智也。 T2225_.61.0213c05: 即入一切如來者。明入果智佛佛道同也。 T2225_.61.0213c06: 也即入普賢智者。明入因智因果無二也。 T2225_.61.0213c07: 也訓亦矣。上從法身下至蠢動等具此智。 T2225_.61.0213c08: 平等無差故無縁智等入因果。是云等持。此 T2225_.61.0213c09: 是自行從此生化他智故云生也。持此智 T2225_.61.0213c10: 行等者。釋攝一切薩埵等。指上自證智云 T2225_.61.0213c11: 此智行。此智堅固不可破壞相類金剛。故 T2225_.61.0213c12: 云猶如金剛。入有情界等者釋等念義。平等 T2225_.61.0213c13: 攝受是等義而護念之即念義。又三摩地 T2225_.61.0213c14: 具攝持義故。經云攝訣云攝受。婆娑第
T2225_.61.0213c18: 者。普賢者遍一切處淨菩提心。一切諸佛皆 T2225_.61.0213c19: 證此菩提心。故云一切如來普賢等。今初 T2225_.61.0213c20: 説此尊眞言故。先入尊三昧耶也。是自證 T2225_.61.0213c21: 行。從此出生化他行故。次云出生薩埵等。 T2225_.61.0213c22: 薩埵名勇心。能爲大事不退不轉大勇心 T2225_.61.0213c23: 故。多衆生中起大慈悲平等利濟。故云薩 T2225_.61.0213c24: 埵。加持者護念義。入普賢等持故以薩埵 T2225_.61.0213c25: 勇猛智力護念一切衆生。堅固不動猶如金 T2225_.61.0213c26: 剛。故云金剛三摩地。此二節文總通三十七 T2225_.61.0213c27: 尊。故下一一尊中皆有此文。指歸云。以金 T2225_.61.0213c28: 剛三摩地現發三十七智。即此義也 T2225_.61.0213c29: 一切如來至從自心出 T2225_.61.0214a01: 釋曰。宋譯同今。六卷云。從其心出一切如 T2225_.61.0214a02: 來大乘阿毘三摩地。名一切如來心説此陀 T2225_.61.0214a03: 羅尼曰。釋云。經從其至拔折羅薩埵等。此第 T2225_.61.0214a04: 四護念也。釋曰。此中云阿毘三昧耶者。 T2225_.61.0214a05: 正翻爲無上等持。舊翻爲護念也。如金 T2225_.61.0214a06: 剛般若云善護念是。謂從諸佛一切普賢 T2225_.61.0214a07: 金剛智中。出此祕明故云無上。以此祕
T2225_.61.0214a10: 中釋阿毘二字可知。金剛般若下釋護念 T2225_.61.0214a11: 義。謂從諸佛下釋無上義。今解今經云。是 T2225_.61.0214a12: 明金剛薩埵三昧故。理趣經正爲尊名。經 T2225_.61.0214a13: 云。時薄伽梵一切如來大乘現證三昧耶一
T2225_.61.0214a16: 釋經云。大曼荼羅中五方佛也。是且擧五 T2225_.61.0214a17: 方顯無盡無餘諸佛。是此三昧諸佛道同。故 T2225_.61.0214a18: 云一切如來。已下諸尊皆有此句准應知。 T2225_.61.0214a19: 大乘者釋經擧七大畢云。由諸菩薩乘此
T2225_.61.0214a22: 智。下度一切有情。稱爲發菩提心。正是大 T2225_.61.0214a23: 乘體也。此大勇心自運運他至無上菩提。故 T2225_.61.0214a24: 云大乘也。現證者梵云。釋云現證者 T2225_.61.0214a25: 瑜伽師所證三摩地也。解云。指上大乘法
T2225_.61.0214a28: 或云菩提心生。是云現證。所謂唯獨自明 T2225_.61.0214a29: 了餘人所不見處故。云瑜伽師所證三摩地 T2225_.61.0214b01: 也。三昧耶者釋云。名爲本誓。亦名時亦名
T2225_.61.0214b04: 言由自證菩提故。亦令一切衆生證菩提 T2225_.61.0214b05: 心。如我無異。是云本誓也。時者謂大乘現 T2225_.61.0214b06: 證時也。亦名斯契者不失現證之期限也 T2225_.61.0214b07: 名一切如來心者。自下一一諸尊皆有此句。 T2225_.61.0214b08: 一一諸尊三昧皆是一切如來。心王毘盧遮 T2225_.61.0214b09: 那差別智印故。總云一切如來心。於中是 T2225_.61.0214b10: 指金剛薩埵初發菩提心。云一切如來心 T2225_.61.0214b11: 也。從自心出者。謂從毘盧遮那自心而生 T2225_.61.0214b12: 也
T2225_.61.0214b15: 稱拔折羅薩埵。謂修行者起大悲心。以一切 T2225_.61.0214b16: 智願入普賢海住有情界。復以明心三業 T2225_.61.0214b17: 祕密加持。令諸有情住堅牢身。能如是入 T2225_.61.0214b18: 者。爾時行者身不至彼亦不住此。心不住 T2225_.61.0214b19: 此亦不著彼。滿法界量無前無後。以明智 T2225_.61.0214b20: 觀察令無障礙。入出相用分明不滯。如是 T2225_.61.0214b21: 入者名得入普賢金剛最初行海。若展轉能 T2225_.61.0214b22: 入神變境界。不滯不礙。是名入於一切如
T2225_.61.0214b25: 字也。問。字是入涅槃果字。何云因乎。答。 T2225_.61.0214b26: 薩埵菩提心爲因之體。其種子云因。因之
T2225_.61.0214c04: 普賢功徳無盡藏海是也。大日經悉地出現 T2225_.61.0214c05: 品。四阿眞言名正等覺心。正等覺心謂心佛 T2225_.61.0214c06: 顯現。即是菩提爲因義也。三劫段疏云。空 T2225_.61.0214c07: 性即是自心等虚空性。上文無量如虚空乃 T2225_.61.0214c08: 至正等覺顯現。即是喩此心也。又上文云。
T2225_.61.0214c11: 成就即是毘盧遮那心佛現前。故云正等覺
T2225_.61.0214c14: 趣經第二章種子字。釋云四出生字。又 T2225_.61.0214c15: 云。此四字是毘盧遮那佛自覺聖智四種智
T2225_.61.0214c18: 盧遮那究竟之果。因是普賢。果即大日。因 T2225_.61.0214c19: 果雖異心性體同故。義釋第七普賢眞言釋 T2225_.61.0214c20: 云。隨起一種善根皆具萬徳。故名爲普賢 T2225_.61.0214c21: 菩薩。此即是大日之圓因也。而佛是圓因之
T2225_.61.0214c24: 纔出一切如來心即彼婆伽梵普賢。宋譯云。 T2225_.61.0214c25: 纔出一切如來心時即彼如是。六卷云。佛 T2225_.61.0214c26: 言。説陀羅尼時以從一切如來發普賢之 T2225_.61.0214c27: 心。訣云。頌祕密神變相者。經説祕明時至 T2225_.61.0214c28: 既示現已等。此中智用境界不同有十二門。 T2225_.61.0214c29: 一依因。二顯本。三應實。四顯相。五顯力。六 T2225_.61.0215a01: 還源。七顯智。八示相。九明徳。十顯實。十 T2225_.61.0215a02: 一普現。十二感應。此第一依因也。釋曰。一 T2225_.61.0215a03: 切諸佛現神變時。非無因故。謂從如來智 T2225_.61.0215a04: 入普賢心。若不爾者礙而不遍。無智故有
T2225_.61.0215a11: 通。從定及境能證爲名。故名神境智證
T2225_.61.0215a16: 用行化無擁。故云此中智用境界不同。有 T2225_.61.0215a17: 十二門等。十二門即神變之種類不同也。第
T2225_.61.0215a20: 別。從彼起故説爲生因。生已隨逐大種轉
T2225_.61.0215a25: 言是一切如來心。故云如來智。如來智爲 T2225_.61.0215a26: 因。依彼轉故云入普賢心。若不從如來 T2225_.61.0215a27: 智生則是無智。故云無智故有礙。若不入 T2225_.61.0215a28: 普賢心唯智無行。若是無行何縁周遍。故云 T2225_.61.0215a29: 無行故不遍。既從如來智出而入普賢心 T2225_.61.0215b01: 故。無礙自在無處不遍。即是依智轉故云 T2225_.61.0215b02: 依因也。解今經文云。纔出者琳音云。纔 T2225_.61.0215b03: 出藏來反。考聲纔暫也。顧野王云。纔猶僅 T2225_.61.0215b04: 也。鄭注禮音爲裁字。漢書及東觀漢。諸 T2225_.61.0215b05: 史書及賈逵注國語並爲財字。説文音纔今
T2225_.61.0215b09: 即成就也。唯謂唯用自心不藉餘縁。唯亦
T2225_.61.0215b12: 佛生展轉文云。此中心自在者以義翻也。正 T2225_.61.0215b13: 義云心纔。謂纔念之時。即不用功力即能 T2225_.61.0215b14: 如是廣大彌滿也。此即能於心得自在也。 T2225_.61.0215b15: 諸毛孔中佛生展轉加持者。猶如來纔入三 T2225_.61.0215b16: 昧。即時頓現如是希有之事。即是如來加持
T2225_.61.0215b21: 纔即唯義也。又不用功力從如來心自然 T2225_.61.0215b22: 流出。是云纔。纔即自在義也。故今科云祕 T2225_.61.0215b23: 密神變。神變即自在義也 出一切如來心 T2225_.61.0215b24: 者。一切如來心即指眞言體。即普賢心。是此 T2225_.61.0215b25: 一切如來心。從毘盧遮那自心而出。故上 T2225_.61.0215b26: 云從自心生。此即所生心也。然四卷經云。從 T2225_.61.0215b27: 一切如來心即是彼世尊。此一切如來心是 T2225_.61.0215b28: 能生。故與今不同也。即彼薄伽梵普賢者。 T2225_.61.0215b29: 謂一切如來心是所生普賢故云即。依訣科 T2225_.61.0215c01: 意此句通上下。謂一切如來心即普賢故通 T2225_.61.0215c02: 上句也。又此普賢爲衆多月輪故即通下 T2225_.61.0215c03: 句也。宋譯云即彼如是者。謂從如來心而 T2225_.61.0215c04: 生。與彼不異故云如是。具徳普賢言屬下 T2225_.61.0215c05: 可見。又四卷世尊屬上。普賢屬下。讀者 T2225_.61.0215c06: 可知 T2225_.61.0215c07: 爲衆多月輪普淨一切有情大菩提心。宋譯 T2225_.61.0215c08: 云。具徳普賢大菩薩成衆多月輪同時出現。 T2225_.61.0215c09: 普淨一切有情大菩提心已。六卷云。爲衆多 T2225_.61.0215c10: 月輪出現。普淨一切衆生大菩提心已。訣云。 T2225_.61.0215c11: 此第二顯本也。釋曰。謂菩提心者。萬徳之源 T2225_.61.0215c12: 衆行之本。是故如來先顯心相。清淨圓滿猶 T2225_.61.0215c13: 如月輪。即大菩提相也。以此心相遍有情 T2225_.61.0215c14: 處。諸有情類數乃無量故曰衆多。一切有情 T2225_.61.0215c15: 遇菩提光皆清淨故。云出現普淨一切衆生 T2225_.61.0215c16: 界也。發菩提心者應如是行。若越此者
T2225_.61.0215c19: 故科云顯本。謂菩提心等者。此釋分爲二。 T2225_.61.0215c20: 初辨科名次正釋文。謂菩提心者先釋本 T2225_.61.0215c21: 義。指上薄伽梵普賢。普賢是菩提心體。二十 T2225_.61.0215c22: 卷云。普賢者是菩提心也。若無此妙因終
T2225_.61.0215c25: 徳之源。菩提心爲導首攝衆行故衆行之 T2225_.61.0215c26: 本。疏第三釋發菩提心云。此心猶如幢旗。
T2225_.61.0215c29: 離一切妄想戲論故。云清淨圓滿等。相謂 T2225_.61.0216a01: 相状。月圓明本性清淨即是菩提心相。蓮心 T2225_.61.0216a02: 軌明通達心云。我不見自心。此心爲何 T2225_.61.0216a03: 相。諸佛咸告言。心相難測量。授與心眞 T2225_.61.0216a04: 言即誦徹心明。觀心如月輪若在輕霧 T2225_.61.0216a05: 中。又修菩提心文云。復白諸世尊。我以見 T2225_.61.0216a06: 自心。清淨如滿月。離諸煩惱垢能執所執 T2225_.61.0216a07: 等。諸佛皆告言。汝心本如是。爲客塵所 T2225_.61.0216a08: 翳。菩提心爲淨。汝觀淨月輪得證菩提心
T2225_.61.0216a11: 具菩提心。皆是普賢菩薩同一體故。月梵 T2225_.61.0216a12: 云。具平等義。又愛著義。是我
T2225_.61.0216a15: 者爲多月輪。周遍有情故。菩提心論云。一
T2225_.61.0216a18: 夫毫髮淨心乃至佛果。其間發心修行。皆是 T2225_.61.0216a19: 普賢菩薩内薫所致。故云遇菩提光皆得清 T2225_.61.0216a20: 淨也。經云大菩提心。四卷存梵語云摩訶 T2225_.61.0216a21: 菩提心。摩訶者普賢眞言所謂。如 T2225_.61.0216a22: 上引六度經。者我義。者性義。即本性 T2225_.61.0216a23: 大我。即是所謂普賢菩薩一切我故。又第十 T2225_.61.0216a24: 六云。此心曼荼羅之上有佛在中。故曰大
T2225_.61.0216a27: 妙果。因果體同。前所解種子字義同也。 T2225_.61.0216a28: 又者謂衆多月輪。者普淨一切 T2225_.61.0216a29: 有情等義也 T2225_.61.0216b01: 於諸佛所周圍而住。宋譯云。於一切如來周 T2225_.61.0216b02: 匝而住。六卷全同今經。訣云。此第三應實 T2225_.61.0216b03: 也。釋曰。諸佛菩提勝相圓滿。體性凝寂離 T2225_.61.0216b04: 空不空。從佛心生還依佛住。以智力故 T2225_.61.0216b05: 不散不沒也。又佛加持故不出彼有情之 T2225_.61.0216b06: 心。而復等諸佛法界身輪周圍而住。爾時諸 T2225_.61.0216b07: 佛菩提不増。有情菩提不減。入佛菩提應
T2225_.61.0216b10: 二。此初明實義。諸佛菩提謂究竟菩提。所 T2225_.61.0216b11: 謂一切智智也。勝相圓滿者。謂具三十二相 T2225_.61.0216b12: 八十種好。吉慶佛寶讃云。持吉祥衆徳具相
T2225_.61.0216b16: 不相違背。故云體性凝寂。勝相圓滿故非 T2225_.61.0216b17: 是空。體性凝然故非是有。畢竟平等安住 T2225_.61.0216b18: 中道。故云離空不空。是云實。實即中道實 T2225_.61.0216b19: 相。不可破毀不可變易故云實也。從佛 T2225_.61.0216b20: 心生下次明應義。所謂衆多月輪從佛心 T2225_.61.0216b21: 生。還依佛住即是應義。諸佛是能生體。月輪 T2225_.61.0216b22: 即所現相。周圍者表眷屬威儀。吉慶第四讃
T2225_.61.0216b27: 從彼衆多月輪出一切如來智金剛。宋譯云。 T2225_.61.0216b28: 是諸月輪從一切如來智金剛出。六卷云。又 T2225_.61.0216b29: 於月輪中復出一切如來種種智跋折羅。訣 T2225_.61.0216c01: 云。此第四顯相也。釋曰。佛心菩提依由智 T2225_.61.0216c02: 起。圓凝而住表空不空。各於其中現差別 T2225_.61.0216c03: 智相也。故云出現一切如來種種智跋折羅 T2225_.61.0216c04: 也。所謂於諸輪中一一智相也。即普賢菩 T2225_.61.0216c05: 提輪内現五股相。不空菩提輪中金剛鉤相。 T2225_.61.0216c06: 第三弓相。第四觀喜相。乃至十六大菩薩等 T2225_.61.0216c07: 各各智相。及四波羅蜜四攝四供養等。一切 T2225_.61.0216c08: 眷屬差別之相也。如是之相皆是法界菩提 T2225_.61.0216c09: 周圍月輪之所出現。如是智相於諸月輪 T2225_.61.0216c10: 所出現者。各欲顯有實相神變。又表如 T2225_.61.0216c11: 來智菩提業身無礙成就。令諸有情有勝修
T2225_.61.0216c14: 提者所謂衆多月輪。此菩提相依佛智而縁 T2225_.61.0216c15: 起故。上依因中云從如來智入普賢心。是此 T2225_.61.0216c16: 縁起所謂不思議縁起。雖是縁起本來不 T2225_.61.0216c17: 生。起無起相故云圓凝而住。縁起是不空。 T2225_.61.0216c18: 圓凝爲空故云表空不空。空有不二一相一
T2225_.61.0216c21: 甚深法界不思議果。從縁而起常自無性不
T2225_.61.0216c24: 輪。各於其中現十六菩薩等各各差別智 T2225_.61.0216c25: 相也。經云智金剛者。總指五鉤弓等。一 T2225_.61.0216c26: 一金剛表内證差別智。故云一切如來智金 T2225_.61.0216c27: 剛也。然宋譯經對今經及訣釋。文句相反。 T2225_.61.0216c28: 恐是梵本錯亂耳。所謂下別明差別智相。其 T2225_.61.0216c29: 義可知。皆是法界菩提等者。指次上應實 T2225_.61.0217a01: 科。經云從彼衆多月輪等。彼字指次前周圍 T2225_.61.0217a02: 而住。即釋此義也。如是智相下明現智相 T2225_.61.0217a03: 所以。此亦有二。初約一一智相次約如來 T2225_.61.0217a04: 智力。其意可知。業身者疏所引作力。身字 T2225_.61.0217a05: 寫誤。勝修亦作勝解疏本爲好。勝解者大 T2225_.61.0217a06: 日經所謂信解故云證也 T2225_.61.0217a07: 即入婆伽梵毘盧遮那如來心由普賢堅牢 T2225_.61.0217a08: 故。宋譯云普賢性妙堅牢故。餘皆同今。六 T2225_.61.0217a09: 卷云。以普賢行願住故。金剛薩埵三摩地 T2225_.61.0217a10: 極堅牢故。訣云。此第五顯力也。釋曰。謂各 T2225_.61.0217a11: 一切如來智菩提心。有無礙用者。謂由如 T2225_.61.0217a12: 來普賢行遍一切處。堅牢加持故而能成就 T2225_.61.0217a13: 種種相用也。故云以其普賢故。金剛薩埵三
T2225_.61.0217a16: 發無礙力用故云顯力。入一切如來智菩提
T2225_.61.0217a19: 云一切如來也。智菩提心者。所謂一切智智 T2225_.61.0217a20: 菩提心所現。智金剛入果地一切智智菩提 T2225_.61.0217a21: 心。與毘盧遮那無二無別故。云入毘盧遮 T2225_.61.0217a22: 那心也。有無礙用等者。經由故二字第五轉 T2225_.61.0217a23: 所因聲。即釋此義也。如來普賢行者。所謂 T2225_.61.0217a24: 因地所修六度萬行。是與大日疏所謂毘盧 T2225_.61.0217a25: 遮那本行菩薩道時。以一體速疾力三昧。 T2225_.61.0217a26: 供養無量善知識。遍行無量諸度門同也。 T2225_.61.0217a27: 是此萬行以菩提心爲導首。故云遍一切 T2225_.61.0217a28: 處堅牢。所謂普賢菩薩遍一切處淨菩提心。 T2225_.61.0217a29: 其性堅固不可破毀。猶如金剛故云堅牢。 T2225_.61.0217b01: 加持者以此等行願功徳加持故。所現智金 T2225_.61.0217b02: 剛具無礙力用。隨應各各破無明等障。成 T2225_.61.0217b03: 無上菩提故云能成種種相用也 T2225_.61.0217b04: 從金剛薩埵三摩地由一切如來加持合爲一 T2225_.61.0217b05: 體。宋譯云。安住金剛薩埵三摩地。以一切 T2225_.61.0217b06: 如來所加持故合爲一體。六卷云。一切如 T2225_.61.0217b07: 來神力加持普賢。以得入毘盧遮那佛心。合 T2225_.61.0217b08: 同一體性。訣云。經云如來神力故入毘盧遮
T2225_.61.0217b11: 起還入佛心。以表相用一體性故。以佛神 T2225_.61.0217b12: 力出入無礙。爲欲成就一智相用遍一切 T2225_.61.0217b13: 處故。一切智相從此建立。應知一智即一 T2225_.61.0217b14: 切智。一切智即一智也。是故已下諸門。皆云
T2225_.61.0217b17: 心者。此牒文即與六卷同。正是還源義也。 T2225_.61.0217b18: 今經及宋譯并四卷經。此語在上顯力科中。 T2225_.61.0217b19: 故與訣義不同也。所謂如上下明還源義。
T2225_.61.0217b23: 釋合爲一體義。相謂月輪。用即金剛。相用 T2225_.61.0217b24: 雖異同以佛心爲體。故云一體性也。以 T2225_.61.0217b25: 佛神力者四卷云神力。六卷云神力加持。今 T2225_.61.0217b26: 經及宋譯云加持。加持即神力。具上引華嚴 T2225_.61.0217b27: 疏辨。出入無礙者上云纔出如來心。今云 T2225_.61.0217b28: 入如來心。以佛神變加持故。出入自在故 T2225_.61.0217b29: 云無礙也。一智相用者。一智謂佛心即體大 T2225_.61.0217c01: 也。相用差別不離體大。全體起用。故云一 T2225_.61.0217c02: 智相用遍一切處。起信論明用大云。即與 T2225_.61.0217c03: 眞如等遍一切所是也。一切智相者。上所 T2225_.61.0217c04: 謂五股鉤等差別智相。是此智相不離一智 T2225_.61.0217c05: 體。全一智體爲差別故。云從此建立。建立 T2225_.61.0217c06: 即施設義也。應知下明體用無礙不二一相。 T2225_.61.0217c07: 全體起用故無體外用。故云一智即一切智。 T2225_.61.0217c08: 全用即體故無體外體。故云一切智即一智 T2225_.61.0217c09: 也。是故已下等者。擧下文以證如來神力 T2225_.61.0217c10: 體用無礙義也 今解此經者。此經及宋譯 T2225_.61.0217c11: 與義訣科異。何者所釋經本本有異故。由 T2225_.61.0217c12: 普賢堅牢故者。明次句所以。由故兩字即第 T2225_.61.0217c13: 五轉之聲也。宋譯云普賢性妙堅牢故。普賢 T2225_.61.0217c14: 性者。所謂菩提心性。此性極堅。所謂阿字 T2225_.61.0217c15: 大因陀羅。黄色金剛。此是金剛中之極剛 T2225_.61.0217c16: 者。能破金剛而金剛不能破彼。故云妙 T2225_.61.0217c17: 堅牢。疏釋無爲戒云。淨菩提心其性法爾 T2225_.61.0217c18: 如金剛故。如是極堅固性即是不從師得。 T2225_.61.0217c19: 住無爲戒無垢無濁不可破傷是也。一切衆 T2225_.61.0217c20: 生等具此性故。經云普賢菩薩一切我故。 T2225_.61.0217c21: 我是如來藏性。此性内薫令菩提心發生故。 T2225_.61.0217c22: 云從普賢三摩地。宋譯云安住。安住即通達 T2225_.61.0217c23: 義。亦是證義。證菩提心云安住普賢。即是 T2225_.61.0217c24: 始覺也 由一切如來加持者。亦明次句所 T2225_.61.0217c25: 由。此是外薫。所謂蒙諸佛菩薩加持力 T2225_.61.0217c26: 合爲一體者。正明還同本覺。謂依内外薫 T2225_.61.0217c27: 力故至心源時。始覺即同本覺而無二相。 T2225_.61.0217c28: 謂之合爲一體。即是還源也 T2225_.61.0217c29: 量盡虚空遍滿成五峯光明。宋譯云。成五峯 T2225_.61.0218a01: 光明鬘盡虚空界周遍爲量。六卷云。亦從 T2225_.61.0218a02: 心出滿虚空界成五峯光明。訣云。又從心 T2225_.61.0218a03: 流出滿虚空界成立五峯光明者。此第七
T2225_.61.0218a06: 明。光明者智也。即五智門也。顯法次第入 T2225_.61.0218a07: 有由故。初金剛三昧智。次寶印潅頂智。三清 T2225_.61.0218a08: 淨法輪智。四羯磨妙業智。五如來法界智。此 T2225_.61.0218a09: 五智光即一切如來普賢藏相也。若有入者 T2225_.61.0218a10: 從普賢心起菩提行。入如來處住五智相。 T2225_.61.0218a11: 念念遍法界光明。於四威儀念持不間。是人 T2225_.61.0218a12: 名爲常住如來法界金剛三昧也 解云。牒 T2225_.61.0218a13: 文云從心流出者。此經及宋譯四卷並無此 T2225_.61.0218a14: 文。顯智者五峯光明遍虚空界。即是化他智 T2225_.61.0218a15: 用故云顯智。智即光明也 如來一心一法 T2225_.61.0218a16: 界智者。上經云從自心出。亦云入如來心。此
T2225_.61.0218a21: 故云遍一切處。所謂遍一切處毘盧遮那也。 T2225_.61.0218a22: 常光照用者。上明智體。此體智用。用不離 T2225_.61.0218a23: 體故常住不滅。故云常光照用。祕經云。常
T2225_.61.0218a26: 乘及菩薩淺深重重。於有情世間亦有差 T2225_.61.0218a27: 別。故云分位。於此等世間現智光故。上總 T2225_.61.0218a28: 云遍一切處。毘盧遮那翻光明遍照。亦云 T2225_.61.0218a29: 遍一切處。即此義也。現五峯光明下釋五峯 T2225_.61.0218b01: 光明義。四卷云。具足光明以爲五頂頂即峯 T2225_.61.0218b02: 義也。顯法次第等者。五智者因行證入方便 T2225_.61.0218b03: 以爲次第。此即行者修入次第也。大日疏 T2225_.61.0218b04: 云。此教諸菩薩眞言爲門。自心發菩提即 T2225_.61.0218b05: 心具萬行。見心正等覺入心大涅槃。發起心
T2225_.61.0218b08: 智下明五峯光。是相大也 一切如來普賢 T2225_.61.0218b09: 藏者。即上所謂一心法界智即是體大。是云 T2225_.61.0218b10: 普賢藏。藏謂如來藏。人法並擧云普賢藏。普 T2225_.61.0218b11: 賢藏之相依主立名。相即相大。明相不離 T2225_.61.0218b12: 體故云普賢藏相也。若有入者下。約行者 T2225_.61.0218b13: 修入以示其相。初二可知。入謂證入。住謂 T2225_.61.0218b14: 安住。即西北二智也。念念遍法界者。謂果 T2225_.61.0218b15: 後方便。前所云遍一切處常光照用是也 T2225_.61.0218b16: 於四威儀下。明眞言行人常恒安住於五智 T2225_.61.0218b17: 門須臾不可離。如來法界智謂五智。其體 T2225_.61.0218b18: 堅牢不可破壞。故云金剛三昧也 今解此 T2225_.61.0218b19: 經云。前云合爲一體者。非是算數之一。謂 T2225_.61.0218b20: 五智虚融平等無二。故稱云一即正體智也。 T2225_.61.0218b21: 從此一體現五峯智相。故云成五峯光明。 T2225_.61.0218b22: 宋譯云光明鬘。第九如來圓光眞言釋云。入 T2225_.61.0218b23: 嚩羅是焔光義。麼履儞是鬘義。以焔爲鬘
T2225_.61.0218b26: 一切如來身口心出生金剛形從一切如來心 T2225_.61.0218b27: 出住佛掌中。宋譯云。是中出現一切如來。身 T2225_.61.0218b28: 語心金剛所成金剛杵相。是相從一切如來 T2225_.61.0218b29: 心出已住佛掌中。六卷云。時於光明中化 T2225_.61.0218c01: 一切如來。金剛身語意所成五股跋折羅住 T2225_.61.0218c02: 佛掌中。訣云。經云時彼光至住佛掌中。此第 T2225_.61.0218c03: 八示相也。釋曰。謂一切如來五峯光明。如 T2225_.61.0218c04: 法界塵數各各體無中邊。佛神力故成就堅 T2225_.61.0218c05: 牢五股智相住佛掌中。此五智相從三輪 T2225_.61.0218c06: 生。即此三輪有十行相。一一行相皆佛智菩 T2225_.61.0218c07: 提之所成就。是故五峯上下十住位。此十行 T2225_.61.0218c08: 相攝諸有情常無動壞。是故令住如來掌 T2225_.61.0218c09: 中也。所以者何。欲令衆生所得堅牢等此 T2225_.61.0218c10: 無異故。若有有情見此相者。即見如來 T2225_.61.0218c11: 普賢菩提三業法界。常住五智祕密光明也。 T2225_.61.0218c12: 是人以爲一切如來共所護念者也 解云。 T2225_.61.0218c13: 如來三密是能生。五股形所生。今示五胡 T2225_.61.0218c14: 形故云示相也。謂一切下明示相義。前云 T2225_.61.0218c15: 五峯光明示如來智相。今示其智形。故先 T2225_.61.0218c16: 擧五峯光明而爲起因。以成五股形義也。 T2225_.61.0218c17: 如法界塵數者明光明無盡義。其體廣大周 T2225_.61.0218c18: 遍法界。故云各各體無中邊。疏第一釋大樓 T2225_.61.0218c19: 閣寶王高無中邊文云。其高無窮當知廣亦 T2225_.61.0218c20: 無際。以邊不可得故亦復無中。此是遍一切 T2225_.61.0218c21: 處身之所住處。當知如是樓觀亦遍一切
T2225_.61.0218c24: 亦隨遍。既是遍一切處豈有中邊可見。故 T2225_.61.0218c25: 云體無中邊。佛神力故下。明光明智相成 T2225_.61.0218c26: 五股形。故六卷云。時於光明中化一切如
T2225_.61.0218c29: 其三部爲五部故。云從三輪生。又金剛三 T2225_.61.0219a01: 密稱爲法身。即從法身而生五股形也。此 T2225_.61.0219a02: 三輪有十行相者。十行謂身三口四意三。是 T2225_.61.0219a03: 此十行。在凡夫名惡。於聖者稱善。今此 T2225_.61.0219a04: 十行所謂普賢行。如來金剛行故。云佛智 T2225_.61.0219a05: 菩提之所成就。所謂十勝行。要目云表十 T2225_.61.0219a06: 波羅蜜。是故下明由十行而成十地。理趣 T2225_.61.0219a07: 釋表十如來地是也。又所謂初地成就檀 T2225_.61.0219a08: 度。乃至第十地成就智度。五峯上下即表此 T2225_.61.0219a09: 義也 此十相行攝諸有情者。有情謂九界。 T2225_.61.0219a10: 理趣釋云表十法界。十法界即六凡四聖。今 T2225_.61.0219a11: 但取所攝九界。故云諸有情。常無動壞者 T2225_.61.0219a12: 所謂十眞如。起信云。畢竟平等無有變異。不
T2225_.61.0219a15: 法界十如來地。以成上下十峯金剛大空智 T2225_.61.0219a16: 處同。此等衆義即普賢大菩提心所具功徳。 T2225_.61.0219a17: 唯如來持十地菩薩非其境界。故云住佛掌 T2225_.61.0219a18: 中。疏第一云。唯佛與佛乃能知之。乃至彌勒 T2225_.61.0219a19: 菩薩等猶於如是祕密神力所不及。即此 T2225_.61.0219a20: 之謂也。四卷云置於右掌中。疏第五云。以
T2225_.61.0219a23: 者何下。明示相所以其義可知。若有有情 T2225_.61.0219a24: 下明五股功徳也。如來謂能持人。普賢標 T2225_.61.0219a25: 人。菩提示法。正是金剛杵體故。要目云。金 T2225_.61.0219a26: 剛杵者菩提心義。理趣經云本初金剛。證得 T2225_.61.0219a27: 本初金剛。阿字大菩提心。稱云如來故能 T2225_.61.0219a28: 證所證並標。云如來普賢菩提。三業法界 T2225_.61.0219a29: 所謂能生三密。三密平等即阿字法界體。故 T2225_.61.0219b01: 云三業法界。法界者不生不滅不變體性。能 T2225_.61.0219b02: 生爾故所生亦爾。故云常住五智祕密光明。 T2225_.61.0219b03: 以要言之。若有衆生見此五股杵者。即 T2225_.61.0219b04: 爲見如來所證三密五智法界體性。是以雖 T2225_.61.0219b05: 是凡夫即等同遍照尊。奇哉祕密法。但當 T2225_.61.0219b06: 仰信而已。是人下明冥蒙護念。聖位云。冥 T2225_.61.0219b07: 加有情身心。罪障悉令殄滅。無能知者雖 T2225_.61.0219b08: 不能知。冥息諸苦而生善趣。此之謂也 T2225_.61.0219b09: 復從金剛出金剛形種種色相舒遍照曜一切 T2225_.61.0219b10: 世界。宋譯云。然後復從金剛杵中。現金剛 T2225_.61.0219b11: 相淨妙光明。具有種種殊勝色相。普遍照曜 T2225_.61.0219b12: 一切世界。六卷云。復從跋折羅出種種色 T2225_.61.0219b13: 相。光明遍照一切佛世界。訣云。復從拔折 T2225_.61.0219b14: 羅至世界等者。此第九明徳也。釋曰。如來 T2225_.61.0219b15: 智徳無量無邊。差別莊嚴遍一切刹。謂衆生 T2225_.61.0219b16: 無量故諸佛智徳亦復無量。從一心三業五 T2225_.61.0219b17: 智光生起。令破有情種種五欲。成就無礙 T2225_.61.0219b18: 五眼三身五智。故云種種色相及遍照等也 T2225_.61.0219b19: 解云。此明從五股杵生種種色相。色相 T2225_.61.0219b20: 即五股徳。故云明徳也。如來智徳下。釋初 T2225_.61.0219b21: 句中所生色相。經云種種色相者。種種色相 T2225_.61.0219b22: 謂五智色。梵音此云種種色。金剛三 T2225_.61.0219b23: 昧謂白色。潅頂智黄色。清淨智赤色。羯磨 T2225_.61.0219b24: 智黒色。法界智青色。故云從金剛形出種 T2225_.61.0219b25: 種色。金剛是智體。色即智徳也。是此五色 T2225_.61.0219b26: 經緯相成。云無盡莊嚴即表智徳無量。故 T2225_.61.0219b27: 釋云無量無邊差別莊嚴 遍一切刹者。六 T2225_.61.0219b28: 卷云遍一切佛世界。四卷及今經等無佛字。 T2225_.61.0219b29: 訣釋亦爾。今按。佛世界者即衆生界。疏第 T2225_.61.0219c01: 十二釋金剛手轉金剛杵中。云遍照佛刹 T2225_.61.0219c02: 者。以此慧光普照無量法界一切有縁應度 T2225_.61.0219c03: 者。無不普現其前以所熹見之身。稱機説 T2225_.61.0219c04: 法咸令得入如是阿字之門也。諸佛刹者
T2225_.61.0219c09: 等者。明智光功力。是初能破功也。種種五 T2225_.61.0219c10: 欲即對五智。前引光云。色生火。聲生
T2225_.61.0219c16: 就有情下明能成功。無礙五眼者。華嚴五十
T2225_.61.0219c19: 法如實相。佛眼見如來十力。又大疏十一
T2225_.61.0219c24: 從彼金剛光明門出一切世界微塵等如來 T2225_.61.0219c25: 身。宋譯無異。六卷云。於光明峯中出現 T2225_.61.0219c26: 一切世界微塵等如來身。訣云。經云於光明 T2225_.61.0219c27: 五峯至如來身已者。此第十顯實也。此諸 T2225_.61.0219c28: 如來三業法界身輪。實智妙相無量無邊故。 T2225_.61.0219c29: 以一切世界末爲微塵。此諸世界尚不知 T2225_.61.0220a01: 數。況復爲塵一塵一佛。如是衆多一心智 T2225_.61.0220a02: 光遍照而住。如是觀者是人得入一切諸佛 T2225_.61.0220a03: 現前三昧也 解云。顯實者上應實。經云 T2225_.61.0220a04: 於諸佛所。諸佛者一心一法界實相法身。今 T2225_.61.0220a05: 從五峯光明門。顯出實相法身故云顯實。 T2225_.61.0220a06: 又云實謂身義。梁攝論明法身云。身者名 T2225_.61.0220a07: 實。不破壞名實。又應化身亦名實。非肉血
T2225_.61.0220a10: 三業法界身者。法界是平等義故。即是三密
T2225_.61.0220a14: 云實智妙相。無量無邊下。釋一切世微塵 T2225_.61.0220a15: 數等文。是明佛身衆多。其義可知。如是衆 T2225_.61.0220a16: 多下約行者觀解釋。得入一切諸佛現前
T2225_.61.0220a19: 三昧。雖不得天眼天耳。能得見十方諸
T2225_.61.0220a22: 昧。故其所見佛即實相法身内心所現。第十 T2225_.61.0220a23: 一卷所釋。第二正覺句自見心佛是也。又第 T2225_.61.0220a24: 三劫疏云。又此菩薩能於畢竟淨心中。普 T2225_.61.0220a25: 集會十方法界諸佛菩薩。亦自能普詣十方。 T2225_.61.0220a26: 供養諸善知識詢求正法。唯獨自明了。諸
T2225_.61.0220a29: 相渉入。究竟一切盡虚空界。普遍一切世界 T2225_.61.0220b01: 雲海。具足一切如來平等智通。六卷云。遍 T2225_.61.0220b02: 周法界滿虚空中量等雲海。現一切如來大 T2225_.61.0220b03: 圓鏡智性。種種神變成現等正覺。訣云。經 T2225_.61.0220b04: 云遍周法界至種種神變及成等正覺者。此 T2225_.61.0220b05: 第十一普現也。釋曰。一切諸佛五智光明。法 T2225_.61.0220b06: 界實相不共無礙善巧智力。普於有情等救 T2225_.61.0220b07: 度故現此神變。神變者名爲普現一切色身 T2225_.61.0220b08: 三昧。謂衆生界無邊無量等雲海故。諸佛悲 T2225_.61.0220b09: 智亦遍衆生界如雲海。隨彼彼衆生類自 T2225_.61.0220b10: 在轉故。云種種神變及成等正覺也。如是 T2225_.61.0220b11: 種種神變皆是如來平等性智。五峯光明法 T2225_.61.0220b12: 界實相之所成就也。佛子修行者亦如是入 T2225_.61.0220b13: 解云。是明地前所入念佛三昧。故云普 T2225_.61.0220b14: 現。所謂普現色身心外所見本尊。如大日經 T2225_.61.0220b15: 世間成就疏所釋是也 一切諸佛五智等 T2225_.61.0220b16: 者。先釋普現義。一切諸佛等者。指前第七 T2225_.61.0220b17: 科。法界實相者指次上顯實科。是此二科 T2225_.61.0220b18: 明正體智。即方便智之所依。示方便智不 T2225_.61.0220b19: 離實故。先擧二科也。不共下正明方便智。 T2225_.61.0220b20: 上實相法身具自在神變。是祕密不共義故 T2225_.61.0220b21: 云不共。第二十卷云。又云。法身而有自在 T2225_.61.0220b22: 神變加持。此不足疑也。乃至擧金剛頂中 T2225_.61.0220b23: 説數百喩畢云。然常途説法或云法性。或 T2225_.61.0220b24: 云法身寂靜如空無所動作。都不説具足 T2225_.61.0220b25: 如是力用。以爲凡起神變皆是有爲之心
T2225_.61.0220b28: 智力者謂方便智。梵云。此云善
T2225_.61.0220c02: 之異名也。若非巧智豈能隨一切衆生種種 T2225_.61.0220c03: 心行。現其所樂見身説其所宜聞法。稱其得 T2225_.61.0220c04: 解之機。皆悉不虚而入一切平等法界。即
T2225_.61.0220c07: 神境通。此有二種。一能變通。二能化通。此 T2225_.61.0220c08: 神變者是能變通。何者釋云普現色身故。普 T2225_.61.0220c09: 現色身者能變者有十八中。第四示現。瑜
T2225_.61.0220c12: 類差別各有多種。云何能變神境通。品類差 T2225_.61.0220c13: 別謂十八變。一者震動。二者熾然。三者流 T2225_.61.0220c14: 布。四者示現。五者轉變。六者往來。七者 T2225_.61.0220c15: 卷。八者舒。九者衆像入身。十者同類往趣。 T2225_.61.0220c16: 十一者顯。十二者隱。十三者所作自在。十 T2225_.61.0220c17: 四者制他神通。十五者能施辯才。十六者能 T2225_.61.0220c18: 施憶念。十七者能施安樂。十八者放大光 T2225_.61.0220c19: 明。如是等類皆名能變神境智通○示現 T2225_.61.0220c20: 者。謂佛菩薩依定自在如其所樂。示彼一 T2225_.61.0220c21: 切如來會衆。沙門・婆羅門・聲聞・菩薩・天龍・ T2225_.61.0220c22: 藥叉・健闥婆・阿素洛・掲路荼・緊捺洛・牟呼 T2225_.61.0220c23: 洛伽・人非人等令悉現見。下諸惡趣上諸人 T2225_.61.0220c24: 天復令現見。諸餘佛土及於其中。諸佛菩 T2225_.61.0220c25: 薩。乃至起過殑沙諸佛國土。種種名聲所表 T2225_.61.0220c26: 佛土及彼土中某名如來。悉令現見亦爲 T2225_.61.0220c27: 宣説。彼佛土及如來各齊彼至此。若復過 T2225_.61.0220c28: 彼諸佛國及諸如來。隨其所欲乃至所欲皆
T2225_.61.0221a04: 現色身。遍法界一切衆生之類。隨彼種種 T2225_.61.0221a05: 喜見之身。能一時普現其身。隨其心欲而
T2225_.61.0221a08: 法界者明佛自證。法界名不生不滅故。第
T2225_.61.0221a12: 世無有暫息平等智身。今窈助一解云。遍 T2225_.61.0221a13: 周法界一句若屬上句而讀。則文鉤鎖尤好。 T2225_.61.0221a14: 何者上顯實科。明法界身輪實智妙相故。 T2225_.61.0221a15: 當讀云出一切世界微塵等如來身遍周 T2225_.61.0221a16: 法界。然訣牒文屬下而讀。今爲令學者生 T2225_.61.0221a17: 惠解故作此解耳 T2225_.61.0221a18: 究竟一切虚空下。釋遍衆生界。是正普現色 T2225_.61.0221a19: 身三昧。上明不論機感無有常遍法界。此 T2225_.61.0221a20: 明應機示現故云遍一切世界。世名可毀 T2225_.61.0221a21: 壞義故。所現佛名暫現即隱。是云普現色
T2225_.61.0221a26: 智折伏。謂之行如來事。第九卷云。第三三
T2225_.61.0221a29: 次金蓮二部。諸佛是體。智悲爲用。用即普 T2225_.61.0221b01: 現色身。其體智悲二徳也。如是種種神變 T2225_.61.0221b02: 等者。訣牒文多與六卷同。然六卷當章云 T2225_.61.0221b03: 大圓鏡智性神變。下文亦云大圓鏡智神通。 T2225_.61.0221b04: 大與訣異。四卷云平等性智神通。今檢諸 T2225_.61.0221b05: 文。普現色身皆從平等性智起。唯識第十
T2225_.61.0221b09: 漏末那與第八淨阿頼耶識中無漏種子。能 T2225_.61.0221b10: 縁所縁平等平等。離能取所取故證得平等 T2225_.61.0221b11: 性智。流出隨其衆生愛樂身。由如衆色摩
T2225_.61.0221b14: 類示現一切可愛樂身名巧色也。亦是雜 T2225_.61.0221b15: 色義。以種種行種種雜色法門而除世間 T2225_.61.0221b16: 之暗。即諸明中無比義也。又虚空藏眞言釋
T2225_.61.0221b21: 摩尼。故知普現色身皆從平等智而起。又 T2225_.61.0221b22: 以理明之。若不得自他平等智。云何 T2225_.61.0221b23: 得能一時普現色身。稱其得解之機。隨應 T2225_.61.0221b24: 化度乎。依此言之。六卷説非無疑矣。又 T2225_.61.0221b25: 疏第六云。黄色是娑羅樹王色。以成正覺 T2225_.61.0221b26: 時萬徳開敷。皆到金剛實際故第三。青色 T2225_.61.0221b27: 是無量壽色。既到金剛實際即以加持方 T2225_.61.0221b28: 便。普現大悲曼荼羅。如淨虚空中具含萬
T2225_.61.0221c02: 性智者。即大圓鏡智而非南方平等性智。云 T2225_.61.0221c03: 何知者。訣云平等性智五峯光明等。明指東 T2225_.61.0221c04: 方金剛智云平等性智也。理趣分明薄伽 T2225_.61.0221c05: 梵衆徳中。東方文云。一妙善成就一切如來 T2225_.61.0221c06: 金剛住持平等性智。種種希有殊勝功徳。慈 T2225_.61.0221c07: 恩釋云。又此平等智是諸智藏。一切福智以 T2225_.61.0221c08: 此爲因。此能住持一切佛徳能滅諸惑名 T2225_.61.0221c09: 金剛住持。此是平等性智之作用也。内能住 T2225_.61.0221c10: 持外能摧壞。平等性智者非是四智中第二 T2225_.61.0221c11: 平等性智也。畢竟空寂平等法性能證之智。 T2225_.61.0221c12: 名平等性智即無分別智。正能斷惑爲無間 T2225_.61.0221c13: 道猶若金剛。即妙觀智中之正智也。若爲 T2225_.61.0221c14: 住持衆徳之本。爲能摧壞之根本智。即圓鏡 T2225_.61.0221c15: 中平等性智。若能摧壞著生死涅槃住無 T2225_.61.0221c16: 所住。即第七識所成平等性智。若能摧壞二 T2225_.61.0221c17: 乘異生一切煩惱。住於慈悲利他功徳。即成 T2225_.61.0221c18: 所作平等性智。今以正義即諸智中。隨其所 T2225_.61.0221c19: 應證性平等。皆能壞分別及二障等。諸徳之
T2225_.61.0221c22: 等性智。即圓鏡中智普現色身。即其作用也」 T2225_.61.0221c23: 發一切如來至通悉地等。宋譯無異。六卷 T2225_.61.0221c24: 云。能令一切衆生發菩提心。能令衆生 T2225_.61.0221c25: 成就普賢無量行願。能令衆生奉事一切如 T2225_.61.0221c26: 來眷屬。能令衆生趣向大菩提場。復次能 T2225_.61.0221c27: 摧伏一切諸魔。悟一切圓鏡智性證大菩 T2225_.61.0221c28: 提。轉正法輪教化成就無量衆生。令入如 T2225_.61.0221c29: 來神通最上悉地。訣云。經云能令衆生至悉 T2225_.61.0222a01: 地智者。此第十二感應也。釋曰。由佛神力 T2225_.61.0222a02: 應衆生心。一切衆生感而自發也。經云能令 T2225_.61.0222a03: 發菩提心者。普賢菩提遍攝受故。能令衆生 T2225_.61.0222a04: 成就普賢無量行願者。普賢行海遍成就故。 T2225_.61.0222a05: 能令衆生奉事一切如來眷屬者。於善知識 T2225_.61.0222a06: 悉遍求故。能令衆生趣向大菩提道場者。於 T2225_.61.0222a07: 諸佛會念念入故。復能摧伏一切諸魔者。成 T2225_.61.0222a08: 就大智自在力故。速悟一切平等性智證大 T2225_.61.0222a09: 菩提者。佛功徳藏悉圓滿故。轉正法輪教化 T2225_.61.0222a10: 成就無量衆生者。轉轉化化不斷絶故。令入 T2225_.61.0222a11: 如來神通最上悉地智者。一切衆生成就大 T2225_.61.0222a12: 智等佛力故。故云最上悉地。悉地者此云 T2225_.61.0222a13: 成就。成就最勝智故。所謂衆生性欲種種差 T2225_.61.0222a14: 別。如來示現最上神變成就之相。欲令衆 T2225_.61.0222a15: 生皆自覺知具足。已有諸佛普賢無盡功徳
T2225_.61.0222a18: 應義也。一切衆生感等者明感義。約初云 T2225_.61.0222a19: 而自發。發即感義。自發故。次修行乃至成菩 T2225_.61.0222a20: 提。皆是感心所成就也。經云能令等者。四 T2225_.61.0222a21: 卷六卷並有能令二字。能令是應義。發菩提 T2225_.61.0222a22: 心即是感也。普賢菩薩遍攝受故者。疏引作 T2225_.61.0222a23: 普賢爲正。普賢主發菩提心徳故。是以 T2225_.61.0222a24: 依普賢攝受故發菩提心也。經云一切如 T2225_.61.0222a25: 來者謂五佛。五大願是五佛三昧故。發五 T2225_.61.0222a26: 大願云發一如如來菩提心。故禪要發菩提 T2225_.61.0222a27: 心門。擧五大願應思之。能令衆生成就等 T2225_.61.0222a28: 者。謂普賢行自成就故。能令他衆生皆悉成 T2225_.61.0222a29: 就也。然四卷及今經等無能令衆生四字。 T2225_.61.0222b01: 義亦有異。謂已發菩提心故。次成就普賢 T2225_.61.0222b02: 行願也。已下一一釋中皆有故字。是第五 T2225_.61.0222b03: 轉聲。西天釋家法如遺教論等是也。奉事一 T2225_.61.0222b04: 切如來眷屬者。今經及宋譯無眷屬二字。一 T2225_.61.0222b05: 切如來者謂五如來。且擧其主以顯眷屬。 T2225_.61.0222b06: 眷屬即四波十六等。主伴並擧云一切如來 T2225_.61.0222b07: 眷屬。於此等善知識供養承事詢求正法。 T2225_.61.0222b08: 第三劫疏云。亦自能普詣十方供養諸善知
T2225_.61.0222b11: 提也。承事諸佛故。次感得諸佛海會現前。 T2225_.61.0222b12: 此有淺深差別故云念念入。世間成就位心 T2225_.61.0222b13: 外見海會。出世間位即心内見。第三劫疏云。 T2225_.61.0222b14: 又此菩薩能於畢竟淨心中。普集會十方法
T2225_.61.0222b17: 諸魔。諸魔謂四魔也。因菩薩亦云菩提場。 T2225_.61.0222b18: 眞言是菩提心爲因義。其體字金剛 T2225_.61.0222b19: 不可壞菩提心。菩提智也故云大智。亦具自
T2225_.61.0222b22: 即菩提心義 第十三釋云。此一切佛大印。 T2225_.61.0222b23: 能現如來威猛大勢之力。恐怖一切爲障難
T2225_.61.0222b27: 云平等大菩提。無性智二字。六卷云悟一 T2225_.61.0222b28: 切大圓鏡智性。所云平等性智者即是大圓 T2225_.61.0222b29: 鏡智之性。而非南方平等性智。但是平等一 T2225_.61.0222c01: 實菩提故。今經云平等大菩提也。既證平 T2225_.61.0222c02: 等菩提故。八萬四千煩惱實相成八萬四千 T2225_.61.0222c03: 實聚門。故釋云佛功徳藏悉圓滿故。轉正法 T2225_.61.0222c04: 輪等者。已成菩提功徳圓滿故。便轉法輪 T2225_.61.0222c05: 拔濟衆生也。諸本文異義即不異也。轉轉 T2225_.61.0222c06: 化化者。謂我已成菩提故。轉正法輪濟度 T2225_.61.0222c07: 衆生。衆生自成亦轉化他轉轉無息。由此 T2225_.61.0222c08: 成就無盡無餘衆生界也。令入如來下釋有 T2225_.61.0222c09: 二。初明一切衆生本性成就如來大智。成 T2225_.61.0222c10: 就如來下明由本性成就故。佛示現神變 T2225_.61.0222c11: 令覺知本具無盡功徳藏也。今解經文云。 T2225_.61.0222c12: 一切如來智者。所謂平等大惠妙法蓮花眞
T2225_.61.0222c15: 此心地之法。度與一切衆生咸令亦得如 T2225_.61.0222c16: 此開數也。復次如上所説。即是阿字門如 T2225_.61.0222c17: 來金剛性。而功徳藏具足無缺常住妙理之
T2225_.61.0222c20: 常身阿字門金剛性。故第十二云本初者壽 T2225_.61.0222c21: 量義。又第六云。黒謂如來壽量常住之身。如 T2225_.61.0222c22: 是妙身畢竟無像故作深玄也。又云黒謂
T2225_.61.0222c25: 通。已上感應科總有四節。兩重明四智用。 T2225_.61.0222c26: 初四約因。初從發心至往詣菩提場。皆是 T2225_.61.0222c27: 因中之所作也。次四約果。初從降魔至最 T2225_.61.0222c28: 勝神通。皆是果上之所作也。然云感應者。 T2225_.61.0222c29: 依五峯光明應而成此感。感即是行者得益 T2225_.61.0223a01: 也 T2225_.61.0223a02: 示現一切至菩提薩埵身。宋譯云。示現一切 T2225_.61.0223a03: 如來神通遊戲以普賢性。於金剛薩埵三摩 T2225_.61.0223a04: 地妙堅牢故。合爲一體。從是出生普賢大 T2225_.61.0223a05: 菩薩身。六卷云。既示現已爲普賢故。金剛 T2225_.61.0223a06: 薩埵住三摩地極堅牢故。合一體相爲普賢 T2225_.61.0223a07: 摩訶菩提薩埵身。訣云。頌云現受教指者。 T2225_.61.0223a08: 經從示現已至悉地果故等。此中智用出入 T2225_.61.0223a09: 不同。義分爲六。一攝相。二還源。三現請。四 T2225_.61.0223a10: 念應。五現法。六顯益。經既示現已爲普賢故 T2225_.61.0223a11: 金剛薩埵至菩提薩埵身。此第一攝相也。釋 T2225_.61.0223a12: 曰。謂大日如來普賢身心三摩地輪遍空塵 T2225_.61.0223a13: 界。其中有情即與如來智光明相和合一味 T2225_.61.0223a14: 故。梵網云。一切衆生皆有佛性。一切諸意識 T2225_.61.0223a15: 色心是情是心皆入佛性戒中。如是有情亦 T2225_.61.0223a16: 名爲佛。亦不名佛功徳智慧未明顯故。亦 T2225_.61.0223a17: 名普賢亦非普賢。隨分行願未淳醲故。名 T2225_.61.0223a18: 爲有情亦非有情。如來藏性生缺減故。又 T2225_.61.0223a19: 普賢神力合無量身爲一體相。一切衆生不 T2225_.61.0223a20: 出不沒住佛心時。亦復如是。故云爲普賢 T2225_.61.0223a21: 故及薩埵身等 解云。頌云等者先明大科。 T2225_.61.0223a22: 是上頌中第二句義也。現受教指者。疏引作 T2225_.61.0223a23: 現受教指示。前頌中云親垂普教示。垂在能 T2225_.61.0223a24: 化受約所化。義不相違。言現受佛教示也。
T2225_.61.0223a27: 總指前祕密神變相一科云即現已。然六卷 T2225_.61.0223a28: 經無神變二字。梵本恐脱落。諸本皆有故。此 T2225_.61.0223a29: 第一攝相者。謂攝一切衆生爲普賢一體 T2225_.61.0223b01: 相。故科云攝相也。謂大日如來等者。釋爲 T2225_.61.0223b02: 普賢故等文。普賢身心即月輪。月輪即菩提 T2225_.61.0223b03: 心。菩提心論云。其圓明即普賢身。亦即普 T2225_.61.0223b04: 賢心也。所謂普賢菩提心者。即是大日圓因 T2225_.61.0223b05: 故。標其果名云大日如來普賢身心。言爲 T2225_.61.0223b06: 顯一切衆生與普賢同一體。先現普賢身 T2225_.61.0223b07: 也。然今經云普賢故。准四六兩本當有爲 T2225_.61.0223b08: 字。不爾義難通。依此古來諸師接上而 T2225_.61.0223b09: 讀。云神通遊戲普賢故。恐不得意也。三摩 T2225_.61.0223b10: 地輪者。普賢三摩地即菩提心輪也。此釋中 T2225_.61.0223b11: 含經金剛薩埵三摩地堅牢故意也。今解經 T2225_.61.0223b12: 者。金剛薩埵者所謂如來藏性。三摩地上翻 T2225_.61.0223b13: 云等念。一切衆生等具如來藏。此性内薫令 T2225_.61.0223b14: 發菩提心故云等念。常薫無息故云極堅 T2225_.61.0223b15: 牢故。問。普賢與金剛薩埵爲何異乎。答。其 T2225_.61.0223b16: 體雖一義有差別。表法不同。普賢表菩提 T2225_.61.0223b17: 心智光。所謂月輪也。薩埵者表菩提心勇猛 T2225_.61.0223b18: 義。故云堅牢故。薩埵此云勇心。遍空塵界 T2225_.61.0223b19: 者。空謂虚空。塵謂塵刹。謂如上普賢身心遍 T2225_.61.0223b20: 滿法界。所謂普賢遍一切處義也。其中有情 T2225_.61.0223b21: 等者釋聚爲一體義也。如來智光明相者。所 T2225_.61.0223b22: 謂圓明月輪普賢身心。一切衆生等具無缺 T2225_.61.0223b23: 故云和合一味。理趣釋云以普賢同一體故 T2225_.61.0223b24: 是也。梵網云下。引經證一體義。勝莊疏上
T2225_.61.0223b27: 所攝皆名爲色。所言心者謂第八識。心義勝 T2225_.61.0223b28: 故遍説心言。或意識者謂第六。所言心者此 T2225_.61.0223b29: 顯五識。對色説心故言是情是心等者。即顯 T2225_.61.0223c01: 色心皆入佛性戒。所言情者謂六根也。如上 T2225_.61.0223c02: 所説意及色一分。心者即顯第八識心也。入 T2225_.61.0223c03: 佛性戒者顯入戒體眞如性。一切色心不離 T2225_.61.0223c04: 如故。或戒如心如無差別故。此中意顯非 T2225_.61.0223c05: 但此戒不離眞如。一切諸法亦不離如。皆
T2225_.61.0223c08: 佛。何故輪廻生死不得成佛。遣中有三。 T2225_.61.0223c09: 初對佛其義可知。次對菩薩。初從信成就 T2225_.61.0223c10: 發心乃至大普賢地。皆行普賢行願故總 T2225_.61.0223c11: 云普賢也。三唯約有情。此中對二。初對菩 T2225_.61.0223c12: 薩行願未淳醲故。非菩提薩埵故云名爲 T2225_.61.0223c13: 有情也。次對佛。謂如來藏性無缺減故。當 T2225_.61.0223c14: 體是佛故云非有情也。又普賢下別釋一體 T2225_.61.0223c15: 義。普賢者一切衆生本具如來藏性。等遍衆 T2225_.61.0223c16: 生故云神力。是即本覺不思議力。釋經云。 T2225_.61.0223c17: 一切有情不離大圓鏡智性。是故如來説一 T2225_.61.0223c18: 切有情如來藏。以普賢菩薩同一體故。即此 T2225_.61.0223c19: 義也。一切有情行願未具故云不出。不出即 T2225_.61.0223c20: 有情也。如來藏性無有缺減。故云不沒不 T2225_.61.0223c21: 沒即佛也。住佛心時等者。約覺悟時明不 T2225_.61.0223c22: 出不沒義。謂覺悟時唯證此性。性外無佛何 T2225_.61.0223c23: 名爲佛。故云不出。又覺悟時此性顯現。顯 T2225_.61.0223c24: 現即佛故云不沒。故云下合經結明一體 T2225_.61.0223c25: 義也。經云生普賢摩訶菩提薩埵身者。謂 T2225_.61.0223c26: 一切衆生合而爲一以爲普賢身。普賢者所 T2225_.61.0223c27: 謂月輪。意表一切衆生唯一月輪義。菩提心 T2225_.61.0223c28: 論云。當知法爾應住普賢大菩提心。一切衆
T2225_.61.0224a02: 大毘盧遮那如來心。説此頌曰。大哉清淨 T2225_.61.0224a03: 我普賢。堅固薩埵自然生。由彼堅固本無 T2225_.61.0224a04: 身。金剛薩埵身出現。六卷云。住毘盧遮那 T2225_.61.0224a05: 佛心已。説此唱陀南曰。奇哉希有。我是普 T2225_.61.0224a06: 賢。堅固薩埵。自然出現。訣云。經云住毘盧 T2225_.61.0224a07: 遮那佛心至偈末等。此第二還源也。釋曰。此 T2225_.61.0224a08: 普賢菩薩現住佛心者。有二意。一表知普 T2225_.61.0224a09: 賢即是毘盧遮那。二令諸有情覺知自身不 T2225_.61.0224a10: 離佛心。如是覺已當作此念。云何我等於 T2225_.61.0224a11: 佛心中造種種惡業。是故一切衆生皆是 T2225_.61.0224a12: 一切如來。普賢神力而持攝之。乃至如經
T2225_.61.0224a15: 心者諸法之源功徳之本。今住其心故云還 T2225_.61.0224a16: 源也。有二義者解初義云。普賢者圓因。大 T2225_.61.0224a17: 日是圓因之果。因果體一故云即是毘盧遮 T2225_.61.0224a18: 那。是從感應之科而來。感應者依因感果。 T2225_.61.0224a19: 今示因果體一也。次意既説一切衆生同一 T2225_.61.0224a20: 體故。覺知衆生當相不離佛身。是從攝 T2225_.61.0224a21: 相科而來也。問。初明普賢云即。次明有
T2225_.61.0224a24: 異同一月體故云即。一切衆生唯有淨性。 T2225_.61.0224a25: 明相未發故云不離。菩提心論云。一切有情
T2225_.61.0224a28: 佛心者。前科中云生普賢菩薩身。即是發生 T2225_.61.0224a29: 分明。發生分明即修生菩提心。故云住佛 T2225_.61.0224b01: 心。疏釋除蓋障三昧云。當知行人則是位 T2225_.61.0224b02: 同大覺也。以其自覺心故便得佛名。然非 T2225_.61.0224b03: 究竟妙覺大牟尼位。猶如淨月雖體無増 T2225_.61.0224b04: 減。然亦明漸漸増乃至第十五日。方能動大
T2225_.61.0224b09: 之法無量法義。故云攝也。華嚴大疏第十
T2225_.61.0224b12: 是無爲法標相。鈔或名優陀那者。即地持 T2225_.61.0224b13: 第八亦名憂檀那。論云。有四優檀那。諸佛 T2225_.61.0224b14: 菩薩爲令衆生得清淨故。故説爲四。云何 T2225_.61.0224b15: 爲四。一切行無常。一切行苦。一切法無我。 T2225_.61.0224b16: 涅槃寂靜。諸佛菩薩具足此法。復以此法 T2225_.61.0224b17: 傳受衆生。是名優檀那。過去寂滅諸牟尼尊
T2225_.61.0224b20: 相。若是有漏標相。無我是諸法標相。亦有説 T2225_.61.0224b21: 言鄔陀南者。唐言説也。佛常説故義當無
T2225_.61.0224b25: 薩埵身者是無身標相也。次解偈文者。疏云 T2225_.61.0224b26: 是即説歎。今云此中普賢自嘆也。第十二 T2225_.61.0224b27: 釋我一切本初文云。先自歎徳。以此法難
T2225_.61.0224c03: 不離佛心。即是還源之意也 奇哉我普賢
T2225_.61.0224c07: 有阿聲。此偈已表法竟也。此即是本不生 T2225_.61.0224c08: 義。能生一切諸法。謂如來身所示種種形聲。 T2225_.61.0224c09: 皆從阿字而生也。時出種種形竟還入佛身 T2225_.61.0224c10: 支分。又復還入如來不思議法身之中。各隨 T2225_.61.0224c11: 所出之處而入。故經云又復入如來祕密法 T2225_.61.0224c12: 身不思議。此不思議梵音阿眞底。亦有阿 T2225_.61.0224c13: 聲。意明從阿而出又從阿而入也。此兩頭 T2225_.61.0224c14: 上下指兩阿字。明一切法出入即同法界之
T2225_.61.0224c17: 切衆生即是毘盧遮那。最是難信之法故先
T2225_.61.0224c22: 字門如來金剛性。即是菩提心體故云我 T2225_.61.0224c23: 普賢。我即普賢持業立名。故經云普賢菩
T2225_.61.0224c26: 住不生之體。即是一切之所依止也。又云。此
T2225_.61.0224c29: 身本不生亦不滅。不生不滅者即是如來之
T2225_.61.0225a07: 賢耶。而若捨神我即是斷佛種也。降三 T2225_.61.0225a08: 世眞言釋奇哉怪哉。是明三界主 T2225_.61.0225a09: 宰。大我當體即是普賢大菩提性。 T2225_.61.0225a10: 故爲大笑。云奇哉怪哉。即與此 T2225_.61.0225a11: 中同也 堅薩埵自然者。明所嘆徳也。堅 T2225_.61.0225a12: 謂堅固。梵云。是此我體阿字門金剛性。 T2225_.61.0225a13: 金剛能壞物更無壞金剛者。故歎其不生 T2225_.61.0225a14: 不滅常恒不變體云堅。有此金剛堅固性
T2225_.61.0225a17: 取勇義。梵云刺闍。此名爲微。牛毛塵等 T2225_.61.0225a18: 皆名刺闍。亦名塵坌。今取塵義。梵云答 T2225_.61.0225a19: 摩。此名爲闇。鈍闇之闇。三徳應名勇塵闇 T2225_.61.0225a20: 也。若傍義翻舊名染麁黒。今云黄赤黒。舊 T2225_.61.0225a21: 名喜憂闇。今名貪瞋癡。舊名樂苦癡。今言
T2225_.61.0225a24: 堅薩埵也。故薩王愛三菩薩即是彼三徳也。
T2225_.61.0225a27: 喜。此菩薩即初歡喜地三昧也。貪者即金剛
T2225_.61.0225b03: 中第六會説。於第六天説深義應思。是此 T2225_.61.0225b04: 薩埵一切衆生法爾具足。非是佛所造作亦 T2225_.61.0225b05: 非他所傳授。故云自然。自然即法爾。此不 T2225_.61.0225b06: 生不滅體性云堅薩埵自然。宋譯云自然生。 T2225_.61.0225b07: 四卷六卷並云自然出現。今經五字爲句故 T2225_.61.0225b08: 略云自然。薩埵自然者是普賢身。此身顯現 T2225_.61.0225b09: 故云生。上所謂生普賢摩訶菩提薩埵身 T2225_.61.0225b10: 即是也。又自然生者明修生義。本有薩埵 T2225_.61.0225b11: 依因縁顯發。非是始生故云自然生 從 T2225_.61.0225b12: 堅固無身者。堅固謂指堅薩埵自然。此處不 T2225_.61.0225b13: 生不滅金剛自性。本來清淨湛如虚空身 T2225_.61.0225b14: 名聚集。如是清淨法界豈有聚集義。故云 T2225_.61.0225b15: 無身。應知本覺大空云堅固無身。從此虚空 T2225_.61.0225b16: 本無中發起一分明相。菩提之牙故云獲得 T2225_.61.0225b17: 薩埵身。此身者謂功徳聚集義。前所擧開題 T2225_.61.0225b18: 中云。身由積聚立義。如來具戒定慧等五
T2225_.61.0225b22: 力故。不久勤修滿足一切佛法文云。以如是 T2225_.61.0225b23: 正見猶若金剛。即是最上堅信解力。依此 T2225_.61.0225b24: 進修如實巧度故。得諸佛力無所畏解脱三
T2225_.61.0225b27: 提心生。謂之獲得薩埵身也。若依菩提心
T2225_.61.0225c01: 是也 T2225_.61.0225c02: T2225_.61.0225c03: T2225_.61.0225c04: T2225_.61.0225c05: T2225_.61.0225c06: 沙門曇寂撰 T2225_.61.0225c07: 時普賢大菩提至復請教令。宋譯云。如理而 T2225_.61.0225c08: 住復請教示。餘同今經。六卷云。爾時普賢 T2225_.61.0225c09: 大菩薩從佛心出。於一切如來前月輪中 T2225_.61.0225c10: 住而請教示。訣云。經云爾時普賢至請教示 T2225_.61.0225c11: 等。此第三現請也。釋曰。謂普賢菩薩住佛 T2225_.61.0225c12: 心中得佛加持。佛加持故從心出現住月 T2225_.61.0225c13: 輪中。月輪者菩提心相也。表以菩提心爲 T2225_.61.0225c14: 法界故。即一切有情普賢菩提心之所攝持。 T2225_.61.0225c15: 爲諸有情請佛教示。普賢授教一切有情亦 T2225_.61.0225c16: 復如是。梵網云。微塵菩薩衆由是成正覺
T2225_.61.0225c19: 教謂教命。令律也法也。曲禮畏法令。註疏 T2225_.61.0225c20: 令教訓也。已上明普賢自證故科云還源。 T2225_.61.0225c21: 自下明化他。於中初請教令也。普賢菩薩 T2225_.61.0225c22: 住佛心中者。謂初發起分明。是云住佛心 T2225_.61.0225c23: 中。即自證也。若唯住自證。則諸有情不能 T2225_.61.0225c24: 以是蒙益。是以諸佛加持令不住自證。故 T2225_.61.0225c25: 云得佛加持從心出現等。月輪者菩提心相 T2225_.61.0225c26: 者。無相菩提無相可示。故以月輪示其相 T2225_.61.0225c27: 状。圓明月輪即普賢菩提心相状也。前釋爲 T2225_.61.0225c28: 數多月輪文云。清淨圓滿猶如月輪。即大 T2225_.61.0225c29: 菩提相也。月輪者圓明菩提心。所住法界故 T2225_.61.0226a01: 云表以菩提心即爲法界。法界謂理法界。兩
T2225_.61.0226a04: 住月輪中而請教令。故宋譯云前月輪中 T2225_.61.0226a05: 如理而住。即一切有情下釋請教令。謂一切 T2225_.61.0226a06: 有情皆具普賢心。依此心發菩提心修菩 T2225_.61.0226a07: 提行成菩提果。從因至果皆依此心。故云 T2225_.61.0226a08: 普賢菩提心之所攝持。此擧本有普賢攝持 T2225_.61.0226a09: 衆生。以爲修生普賢請教令之起因也。爲 T2225_.61.0226a10: 諸有情等者。明修生普賢現請。謂普賢菩薩 T2225_.61.0226a11: 自證此心發起分明故。爲一切衆生請教 T2225_.61.0226a12: 令也。普賢授教等者。如本有普賢攝持衆 T2225_.61.0226a13: 生。修生普賢亦復如是請佛教令。現教授 T2225_.61.0226a14: 有情故云亦復如是。應知對本有攝持顯 T2225_.61.0226a15: 修生教令也。故梵網下引經證。經具文云。 T2225_.61.0226a16: 戒如明日月亦如瓔珞珠。微塵數菩薩衆由
T2225_.61.0226a19: 覺。今請教令爲令一切衆生住此心戒故 T2225_.61.0226a20: 也。又教令即戒義。故次科中云現調伏事 T2225_.61.0226a21: 等 T2225_.61.0226a22: 時婆伽梵至金剛三摩地。宋譯云。爾時世尊 T2225_.61.0226a23: 即入一切如來智三昧金剛三摩地。六卷云。 T2225_.61.0226a24: 爾時世尊毘盧遮那入一切如來三昧入金 T2225_.61.0226a25: 剛三摩地已。訣云。經云爾時世尊毘盧遮 T2225_.61.0226a26: 那入至三摩地已者。此第四念應也。釋曰。謂 T2225_.61.0226a27: 如來設教皆不非量。欲令普賢及諸有情 T2225_.61.0226a28: 具一切智故。先入此三昧念其所應。故 T2225_.61.0226a29: 云入一切如來智三昧耶金剛三摩地。謂以 T2225_.61.0226b01: 諸佛等持之智護念有情。入是智三昧耶
T2225_.61.0226b04: 非量者。量説文稱輕重。廣韵量度也。度多 T2225_.61.0226b05: 少也。今佛智惠能知衆生心行性欲差別種 T2225_.61.0226b06: 種通塞。隨應開示故云不非量也。普賢及 T2225_.61.0226b07: 諸衆生者。普賢是分證位尚在因。諸衆生 T2225_.61.0226b08: 者一向未了。凡聖雖異未具一切智。故云 T2225_.61.0226b09: 欲令等也。先入此三昧等者。正明念應 T2225_.61.0226b10: 義。准上釋中三昧耶正翻等持。三摩地正 T2225_.61.0226b11: 翻等念。應知入智三昧耶是入定也。金剛三 T2225_.61.0226b12: 摩地是等念也。故云先入此三昧念其所 T2225_.61.0226b13: 應。謂念機感之應不應。是云念應。上云皆 T2225_.61.0226b14: 不非量亦明此義也。謂以諸佛下總釋文 T2225_.61.0226b15: 意。其義可知。諸佛智三昧耶者。智謂方便 T2225_.61.0226b16: 智。依此智而念機應不應也。現調伏事 T2225_.61.0226b17: 者。指次現法科。調伏即戒義也。今解經 T2225_.61.0226b18: 文云。一切如來智三昧耶對下鉤三昧耶等。 T2225_.61.0226b19: 正是金剛薩埵三昧也。普賢者一切如來本 T2225_.61.0226b20: 覺智故。別云一切如來智。入此三昧等念 T2225_.61.0226b21: 有情。堅固不動猶如金剛。故云名金剛三摩 T2225_.61.0226b22: 地。上釋云。等持自智入一切如來智。也即 T2225_.61.0226b23: 入一切普賢智。持此智行猶如金剛。入有
T2225_.61.0226b26: 摩地 T2225_.61.0226b27: 受用一切至智三昧耶。宋譯云。受用一切如 T2225_.61.0226b28: 來戒定慧解脱解脱智見。從大智方便大精 T2225_.61.0226b29: 進力。起大智三昧轉妙法輪。六卷云。現一 T2225_.61.0226c01: 切如來尸羅三摩地。惠解脱智見轉正法輪 T2225_.61.0226c02: 利益衆生。大方便力精進力大智三摩地。訣 T2225_.61.0226c03: 云。經云現一切如來尸羅乃至大智三摩地 T2225_.61.0226c04: 等。此第五現法也。釋曰。所謂此現法者。是 T2225_.61.0226c05: 法名爲方便力精進大智三摩地也。其中具 T2225_.61.0226c06: 有一切如來十波羅蜜諸力不共等。以諸行 T2225_.61.0226c07: 次第戒爲首故。先擧尸羅也。又此尸羅佛 T2225_.61.0226c08: 佛相授故。云現一切如來尸羅等持也。所謂 T2225_.61.0226c09: 一切如來等持此戒。此戒光明等持衆生。一 T2225_.61.0226c10: 切衆生即從此戒發生定惠。定惠發故便能 T2225_.61.0226c11: 解脱解脱知見。知見無礙故轉正法輪。於是
T2225_.61.0226c14: 波羅蜜等諸法教。隨應度衆生。謂之現法 T2225_.61.0226c15: 也。是法名爲下總示現法體。下自有釋。至 T2225_.61.0226c16: 文當悉。其中具有等者別示現法。於中且 T2225_.61.0226c17: 擧十波十力十八不共法。等取三十品等無 T2225_.61.0226c18: 量法門故云等也。諸行次第者。此等諸法皆 T2225_.61.0226c19: 是大悲行門攝。故云諸行。大日疏釋大悲 T2225_.61.0226c20: 根句云。如摩訶般若所明六度十八空。三昧
T2225_.61.0226c23: 脱之本。故名波羅提木叉。依因此戒得生
T2225_.61.0226c27: 知也。尸羅者所謂本性尸羅。疏釋除蓋障 T2225_.61.0226c28: 三昧中云。眞言行者亦如是。獲除蓋障 T2225_.61.0226c29: 三昧時。心之本性即是尸羅。非造作法不 T2225_.61.0227a01: 由他得。故言住無爲戒也。如聲聞淨戒要 T2225_.61.0227a02: 由白四羯磨衆縁具足。方始得生。又須方 T2225_.61.0227a03: 便守護如防利㓨。一期壽盡戒亦隨亡之。 T2225_.61.0227a04: 此戒則不如是。世世生處恒與倶生。不假
T2225_.61.0227a07: 生者稱爲佛陀。無有佛不持此戒者。故 T2225_.61.0227a08: 大日經云正等覺三昧耶也。此戒光明等者。 T2225_.61.0227a09: 上明自證是約化他。内持此戒則外發光。 T2225_.61.0227a10: 等照一切衆生界。故云等持衆生。梵網云。 T2225_.61.0227a11: 一戒光明。又云戒如明日月。心要明三解 T2225_.61.0227a12: 脱門畢云。由此三相空故即入解脱法門。 T2225_.61.0227a13: 悟此正理即身有光明。廓周法界即同毘 T2225_.61.0227a14: 盧遮那正體智也。理趣經文殊章。三脱光 T2225_.61.0227a15: 明爲四理趣。文殊尊是一切戒門主故。三脱 T2225_.61.0227a16: 即三密平等本性尸羅。住此戒時身口意合 T2225_.61.0227a17: 爲一。故經云一戒。此時自然具大光明。 T2225_.61.0227a18: 周遍法界故云等持衆生。一切衆生下辨
T2225_.61.0227a21: 云。對觀五蘊得解脱蘊。此依言説次第建 T2225_.61.0227a22: 立。如實義者無分別惠觀五蘊空。於念念
T2225_.61.0227a25: 有次第爲此釋也。轉法輪者仁王前所引 T2225_.61.0227a26: 次文云。此位菩薩作轉輪王能廣化利一切
T2225_.61.0227a29: 爾。若於此生逮得除蓋障三昧語言陀羅 T2225_.61.0227b01: 尼。起自在神通時。亦能如毘盧遮那而轉 T2225_.61.0227b02: 法輪。故云得同彼慶也。即與今同也。故 T2225_.61.0227b03: 云大智三摩地等者。等大方便精進二法。 T2225_.61.0227b04: 此三法總爲現法體也。大方便力者智悲爲 T2225_.61.0227b05: 體。智度二十七云。方便者具般若波羅蜜 T2225_.61.0227b06: 故知諸法空。大悲心故憐愍衆生。於是二 T2225_.61.0227b07: 法以方便力不生染著。雖知諸法空方 T2225_.61.0227b08: 便力故亦不捨衆生。雖不捨衆生亦知諸
T2225_.61.0227b11: 此成故次第也。智度第十五云。復次精進法 T2225_.61.0227b12: 是一切諸善之根本。能生一切諸道法。乃至 T2225_.61.0227b13: 阿耨多羅三藐三菩提。何況小利。如毘尼中 T2225_.61.0227b14: 説。一切諸善法乃至阿耨多羅三藐三菩提。 T2225_.61.0227b15: 皆從精進不放逸生。復次諸大菩薩荷負 T2225_.61.0227b16: 衆生受一切苦。乃至阿鼻泥犁中苦心亦不
T2225_.61.0227b19: 念所應故唯云智。今正明起大用利益無 T2225_.61.0227b20: 量衆生。故加以大名也。今按。四卷六卷 T2225_.61.0227b21: 並云現一切如來尸羅三摩地等。故科云現 T2225_.61.0227b22: 法。今經及宋譯並云受用。現即受用義。故 T2225_.61.0227b23: 疏第二十卷釋無量壽尊現法樂住。云受用 T2225_.61.0227b24: 果。現即受用義故。梵語亦相近。行願賛現 T2225_.61.0227b25: 云。受云。恐是通同。故六 T2225_.61.0227b26: 卷王尊現法中云。受一切如來鉤召三昧耶。
T2225_.61.0227b29: 現。故爲義同。是故前二段中現受兩字互
T2225_.61.0227c03: 現法。自受用故次轉法輪。法輪即化他事業 T2225_.61.0227c04: 也。又宋譯云。從大智方便大精進力。起大
T2225_.61.0227c07: 在法輪前故。文鉤鎖最好。今經三法在法 T2225_.61.0227c08: 輪後故。似屬次句。然訣釋分明屬上解故。 T2225_.61.0227c09: 宋譯爲正矣。應知今經與訣義不同也 T2225_.61.0227c10: 無盡無餘至悉地果故。宋譯云。廣爲一切普 T2225_.61.0227c11: 盡無餘諸有情界拔濟利益。爲一切主宰普 T2225_.61.0227c12: 令獲得適悦快樂。乃至得一切如來平等智 T2225_.61.0227c13: 通。最上大乘現證三昧殊勝悉地等。六卷云。 T2225_.61.0227c14: 盡一切衆生界爲自在救護主故。令得一 T2225_.61.0227c15: 切安樂悦意之受用故。乃至得一切如來大 T2225_.61.0227c16: 圓鏡智性神通。摩訶衍那阿毘三摩地。剋獲 T2225_.61.0227c17: 最上悉地果故。訣云。經云盡一切衆生界至 T2225_.61.0227c18: 悉地果故等。第六顯益也。釋曰。謂一切衆 T2225_.61.0227c19: 生得利益者。皆是如來等持智力。普賢菩薩 T2225_.61.0227c20: 普現色身三昧之力。此三昧力故盡衆生界 T2225_.61.0227c21: 隨彼彼類。應現其身而得自在力用。故云 T2225_.61.0227c22: 盡一切衆生界爲自在救護主。皆令安住所 T2225_.61.0227c23: 樂之門。故云令得一切如來平等智。神通摩 T2225_.61.0227c24: 訶衍那阿毘三昧耶。此具梵音。正翻應言大 T2225_.61.0227c25: 乘無上等持。所謂等持無上大乘護念衆 T2225_.61.0227c26: 生。一切衆生如佛住。故云剋獲最上悉地果
T2225_.61.0227c29: 等釋經盡一切衆生等文。皆是如來等持等 T2225_.61.0228a01: 者。擧前現法。是利益衆生之具法。故等持 T2225_.61.0228a02: 智力指大智三摩地。普賢菩薩等指大方便 T2225_.61.0228a03: 精進。普現色身者。正是從普賢大方便智精 T2225_.61.0228a04: 進力起故。故上科指此三法云現法。現法 T2225_.61.0228a05: 正是利益有情之起因也。此三昧故下。釋救 T2225_.61.0228a06: 護一切爲自在主文。此中次第相釋。隨彼彼 T2225_.61.0228a07: 類者正明普現色身。謂有如是力用故。稱 T2225_.61.0228a08: 云自在救護主。自在救護皆義。今經 T2225_.61.0228a09: 云一切主宰。此義具如上辨。皆令安住等 T2225_.61.0228a10: 者明所得益。此有二。是初與定益。故云
T2225_.61.0228a15: 云受用。然今經及宋譯無受用言。或可樂 T2225_.61.0228a16: 字去聲呼亦得矣。又令成就一切智果下。次 T2225_.61.0228a17: 明與智門益。此亦有二。初與世間益。所謂
T2225_.61.0228a21: 歩大空位。而成身祕密。天耳眼根淨。能開 T2225_.61.0228a22: 深密處。第十二釋云。次成就謂下所列物於 T2225_.61.0228a23: 風中作也。即能此現身皆得成也。謂昇虚 T2225_.61.0228a24: 空神足變化。及天眼天耳沒隱其身。開謂 T2225_.61.0228a25: 開阿修羅宮等也。摩訶衍那等者。次明與 T2225_.61.0228a26: 出世智果。初從初地分得一切智智果。乃 T2225_.61.0228a27: 至第十一地究竟圓滿。總云大乘現證。故 T2225_.61.0228a28: 理趣經稱金剛薩埵。云大乘現證三昧耶持 T2225_.61.0228a29: 金剛勝薩埵。大乘即大空。大空即菩提心。故 T2225_.61.0228b01: 心自證心菩提心生云大乘現證。所謂菩提 T2225_.61.0228b02: 心顯現。或大空生。或云大乘生是也 乃 T2225_.61.0228b03: 至一切如來等者。此合經文與四卷同。六 T2225_.61.0228b04: 卷云。大圓鏡智性神通。此義具如上辨。此 T2225_.61.0228b05: 具梵音下辨梵漢異。所謂下釋其義。六卷 T2225_.61.0228b06: 云三摩地。四卷云三昧耶。宋云三昧。今經 T2225_.61.0228b07: 無此語。然釋具二義。等持無上等者。是三 T2225_.61.0228b08: 昧耶義。護念衆生等者。是三摩地義。是此 T2225_.61.0228b09: 梵名互相通故以通義釋也。無上大乘者。是 T2225_.61.0228b10: 能護體也。大乘者謂大空。十二門論釋大乘
T2225_.61.0228b13: 念等護一切衆生乎。智度第三十云。彈指 T2225_.61.0228b14: 之頃化無量身。遍至十方能滿一切衆生 T2225_.61.0228b15: 願。如是神通利益要從般若出生。以是
T2225_.61.0228b18: 云。復次入多字門時。了知諸法皆空故不 T2225_.61.0228b19: 住生死中。即此如如亦不可得故不住涅 T2225_.61.0228b20: 槃中。爾時行處盡息諸位皆盡。遍一切處的
T2225_.61.0228b23: 護念令一切衆生住一切智果。故云如佛 T2225_.61.0228b24: 住。謂無所住而住其果也 T2225_.61.0228b25: 一切如來至菩提薩埵。宋譯云。即以一切如 T2225_.61.0228b26: 來成就金剛杵授與。六卷云。爾時一切如來 T2225_.61.0228b27: 爲欲受彼悉地跋折羅故與普賢菩薩。訣云。 T2225_.61.0228b28: 頌云授五菩提智者。經云爾時一切如來至 T2225_.61.0228b29: 復持金剛等。此一段意者。欲令衆生具足 T2225_.61.0228c01: 如來普賢菩提心。金剛法界祕密神變實相 T2225_.61.0228c02: 智印無盡莊嚴。故以五智印三昧耶。潅普 T2225_.61.0228c03: 賢頂及一切衆生。授以智印。五智印者。一 T2225_.61.0228c04: 金剛智三昧。二寶印智三昧。三法輪智三 T2225_.61.0228c05: 昧。四羯磨智三昧。五一切如來法界智三昧 T2225_.61.0228c06: 解云。頌云等者先明大科。是上頌中第四 T2225_.61.0228c07: 句義也。此一段文下辨頌大意也。此中佛 T2225_.61.0228c08: 授五智金剛杵故。頌云授五菩提智也。普 T2225_.61.0228c09: 賢菩提心等者。總示五智體。普賢菩提心 T2225_.61.0228c10: 謂東方智。金剛法界西方。祕密神變南方。實 T2225_.61.0228c11: 相智印北方。無盡莊嚴即中央也。以五智印 T2225_.61.0228c12: 三昧耶者。謂五股金剛。是金剛手三昧耶形 T2225_.61.0228c13: 故。云五智印三昧耶。潅普賢頂等者。經唯 T2225_.61.0228c14: 明普賢潅頂。釋中有二義。潅普賢頂是修 T2225_.61.0228c15: 生潅頂。潅一切衆生即本有潅頂。一切衆 T2225_.61.0228c16: 生皆具五智。無有缺減。煩惱所覆未能顯 T2225_.61.0228c17: 現。謂之本有潅頂。今授與修生普賢意。爲 T2225_.61.0228c18: 顯一切衆生皆等具足。故訣得意釋出此 T2225_.61.0228c19: 義也。五智印者下列名可知。經爾時一切 T2225_.61.0228c20: 如來爲欲授彼悉地。拔折羅故。與普賢大菩 T2225_.61.0228c21: 薩。此第一金剛三昧也。釋曰。謂一切諸法 T2225_.61.0228c22: 自性清淨無諸垢染。以此智印決定印之。 T2225_.61.0228c23: 滿法界相圓凝堅牢不可動壞。入此三昧者。 T2225_.61.0228c24: 名爲諸佛普賢菩提金剛智印淨法界輪。若 T2225_.61.0228c25: 先入此一切智業金剛三昧。一切所作隨所 T2225_.61.0228c26: 堪忍。猶如白素色之本。修此三昧亦復如
T2225_.61.0228c29: 釋曰下釋一切如來成就金剛文。先解經文。 T2225_.61.0229a01: 此有二意。若約本有。一切衆生皆有如來 T2225_.61.0229a02: 藏。故云一切如來。成就謂本性成就也。金 T2225_.61.0229a03: 剛者即如來藏自性清淨心之喩也。若約修 T2225_.61.0229a04: 生。一切諸佛藏性顯現故云成就。其義可 T2225_.61.0229a05: 知。次釋訣文。釋成就金剛云一切法自性 T2225_.61.0229a06: 清淨。自性清淨即金剛薩埵堅牢體性。故疏 T2225_.61.0229a07: 第九釋金剛甲眞言云。自性清淨是金剛薩 T2225_.61.0229a08: 埵身也。無諸垢染者。謂本性無垢義。藏品 T2225_.61.0229a09: 普賢眞言。微是離也。羅闍是塵垢 T2225_.61.0229a10: 也。謂除一切障也。以此智印下。釋授與普 T2225_.61.0229a11: 賢等文。授與即印之也。滿法界等者。先明 T2225_.61.0229a12: 金剛三昧相。故次云入此三昧等。此有三
T2225_.61.0229a15: 澄淨之性未曾動搖。故云圓凝堅牢。是空
T2225_.61.0229a20: 三昧者名爲普賢大薩埵也 普賢菩提者。 T2225_.61.0229a21: 謂圓明月輪。一切諸佛依此成正覺。故云 T2225_.61.0229a22: 諸佛普賢菩提。金剛智印者。智謂月輪光明。 T2225_.61.0229a23: 淨法界輪者謂理。理即月輪體性故。菩提心 T2225_.61.0229a24: 論云。其圓明即普賢心亦即普賢身也。心身 T2225_.61.0229a25: 如次智理二法也。若先入此下。明一切衆 T2225_.61.0229a26: 行菩提心爲初。一切智業金剛者。謂普賢 T2225_.61.0229a27: 本有智徳。無上悉地依此成就故云業。業 T2225_.61.0229a28: 謂悉地業。故經云一切如來成就金剛。一切 T2225_.61.0229a29: 所作下。正明爲衆行本。一切所作以此爲 T2225_.61.0229b01: 初。次第成立故。猶如下擧喩。明一切衆行 T2225_.61.0229b02: 菩提心爲初。其義可知。諸佛智用等者。此 T2225_.61.0229b03: 金剛智正是智體。依此起智用成就一切 T2225_.61.0229b04: 功徳。故云依之建立 T2225_.61.0229b05: 一切如來至寶冠繒綵。宋譯云。一切如來大 T2225_.61.0229b06: 轉輪王一切佛身寶冠繒帛。六卷云。受一切 T2225_.61.0229b07: 如來轉法輪位。以一切如來身寶冠而與潅 T2225_.61.0229b08: 頂。譯云。經云受一切如來轉法輪位。此位 T2225_.61.0229b09: 名轉法輪智三昧也。釋曰。從金剛三昧即 T2225_.61.0229b10: 授法輪位。此超勝也。但授此法輪位即具 T2225_.61.0229b11: 足一切法故。是故其次即云以一切如來寶 T2225_.61.0229b12: 冠繒綵而授與潅頂。此即法身潅頂相也。據 T2225_.61.0229b13: 實相般若經次第。亦初金剛三昧。次即法 T2225_.61.0229b14: 輪。若不授與法輪三昧。不堪展轉爲教授 T2225_.61.0229b15: 主。若有菩薩具大乘見。通達方便善巧業 T2225_.61.0229b16: 用。不要次第一一別授。審察堪任即應爲 T2225_.61.0229b17: 作傳法潅頂教示。猶如世尊教示普賢當如 T2225_.61.0229b18: 是知 解云。釋曰下先示文次第。上擧白
T2225_.61.0229b21: 云超勝也。意具一切法方入潅頂故。用 T2225_.61.0229b22: 超勝次第也。按華嚴亦有此次第。經第十六
T2225_.61.0229b28: 身潅頂也。而今時所爲即傳此方軌而作 T2225_.61.0229b29: 故。亦即是法身潅頂也。或可下法菩薩章 T2225_.61.0229c01: 云。授與一切如來法身潅頂。是法智身潅頂 T2225_.61.0229c02: 故云法身潅頂。具如下釋。據實相般若等 T2225_.61.0229c03: 者。引理趣經而證。彼列八菩薩中次第。金 T2225_.61.0229c04: 手觀音空藏即是超勝也。若有菩薩下示當 T2225_.61.0229c05: 來方軌。其義可知。猶如世等者指當章經 T2225_.61.0229c06: 以爲例也。解今經文者。一切如來轉法輪 T2225_.61.0229c07: 王者。是西方三昧。潅頂已下即南方三昧。上 T2225_.61.0229c08: 授與二字冠通此中。不爾文不鉤鎖。古師 T2225_.61.0229c09: 讀文不好故具云耳 寶冠繒綵者。寶冠所 T2225_.61.0229c10: 謂五佛寶冠。繒綵即離垢繒。三摩地軌明諸 T2225_.61.0229c11: 佛潅頂眞言云。五佛智冠在其頂。便分智 T2225_.61.0229c12: 拳頂後繞。當知已繋離垢繒。又明大日形 T2225_.61.0229c13: 相中云。首戴五如來冠垂妙紗穀天衣。又 T2225_.61.0229c14: 前所引華嚴云離垢繒以冠其首。又七十八
T2225_.61.0229c17: 授與之。爾時一切如來以彼執金剛故。便 T2225_.61.0229c18: 以此名潅頂。號爲執金剛。爾時執金剛菩 T2225_.61.0229c19: 薩屈其左臂。現威猛力士相。右手執跋折 T2225_.61.0229c20: 羅。向外抽擲弄而執之。説此嗢陀南曰。此 T2225_.61.0229c21: 跋折羅。是諸如來。無上悉地。之所成就。我 T2225_.61.0229c22: 是金剛。故受與我。以我金剛。復持金剛。訣 T2225_.61.0229c23: 云。經已潅頂已至偈末。此第四羯磨智也。釋 T2225_.61.0229c24: 曰。謂一切加持威徳智用皆名羯磨。故云既 T2225_.61.0229c25: 潅頂已而授與之乃至號爲執金剛。是名加 T2225_.61.0229c26: 持也。既加持已威徳智用出過一切。故云 T2225_.61.0229c27: 爾時執金剛薩菩薩屈其臂。乃至晶偈以我金 T2225_.61.0229c28: 剛復持金剛等。所謂普賢菩薩具足智力能 T2225_.61.0229c29: 轉法輪。是故如來以五智印而授與之。此 T2225_.61.0230a01: 五智印具足五相。所謂五股也。其中一股如 T2225_.61.0230a02: 來法界。其餘四股各屬所部。如上所説五 T2225_.61.0230a03: 智印門。一一復別五相潅頂之法。一者光明 T2225_.61.0230a04: 潅頂。謂諸佛菩薩於光加持也。二者甘露 T2225_.61.0230a05: 潅頂。謂以教主眞言加持香水也。三者種 T2225_.61.0230a06: 子潅頂。謂部尊字門想布身心。四者智印潅 T2225_.61.0230a07: 頂。謂部主所執持印契加持。五者句義潅頂。 T2225_.61.0230a08: 謂部尊眞言及思中義理想布身心。能如是 T2225_.61.0230a09: 甚深次第。想念運用加持自他。是人堪授 T2225_.61.0230a10: 大阿闍梨位也。如潅頂門所説。題云此是 T2225_.61.0230a11: 金剛薩埵三摩地一切如來菩提智第一。釋 T2225_.61.0230a12: 曰。此題目也。梵本皆列於後。謂一切如來 T2225_.61.0230a13: 等持有情。金剛菩提不動智輪也。具足正題 T2225_.61.0230a14: 應如是説 解云。釋曰下略明羯磨義。故 T2225_.61.0230a15: 云下述釋其義。謂東方金剛三昧是明智體。 T2225_.61.0230a16: 次授轉輪及與潅頂謂之加持。以加持故 T2225_.61.0230a17: 金剛智體成大威徳。智用周遍一切法界。佛 T2225_.61.0230a18: 事生事無量事業任運成就 是爲羯磨。故 T2225_.61.0230a19: 云威徳智用出過一切等也。故云爾時下合 T2225_.61.0230a20: 經也。所謂普賢下略釋授與雙手意。具足 T2225_.61.0230a21: 智力謂東方金剛三昧。轉法輪者即西方三 T2225_.61.0230a22: 昧。具此徳故次與潅頂。以五股杵授與 T2225_.61.0230a23: 雙手。故云是故如來等。此五智印下明五 T2225_.61.0230a24: 股相。具足五相者。相謂相状。其餘可知。如 T2225_.61.0230a25: 上所説下明一一智門具五種潅頂。如文 T2225_.61.0230a26: 可知。題云下釋此章題目。四卷六卷並云
T2225_.61.0230b02: 冠繒綵授與雙手。文意實不爾。於此處 T2225_.61.0230b03: 授與金剛杵故。以金剛名稱金剛手。金剛 T2225_.61.0230b04: 手者正是普賢菩薩之潅頂號故。理趣釋云。 T2225_.61.0230b05: 金剛手菩薩摩訶薩者。此菩薩本是普賢。從 T2225_.61.0230b06: 毘盧遮那佛二手掌。親受五智金剛杵即與
T2225_.61.0230b09: 折羅者。即今所與金剛。又頌云金剛加金 T2225_.61.0230b10: 剛亦此義也 金剛手潅頂時等者。明潅頂 T2225_.61.0230b11: 已住薩埵威儀而説偈也。祕經云。左手持 T2225_.61.0230b12: 金鈴。左執五股杵。儀形如薩埵安立衆
T2225_.61.0230b15: 降伏左道左行有情令歸順道也。宋譯云 T2225_.61.0230b16: 現高擧相。四六兩經並云現威猛力士相。皆 T2225_.61.0230b17: 是慢相也。七卷理趣經云。其高擧勢者。謂 T2225_.61.0230b18: 所有成就最上自在印。鉤召諸成就是名高
T2225_.61.0230b21: 大我者佛界生界唯一平等見。故後僧正鈴 T2225_.61.0230b22: 杵義云。置腰之左大我之義也。疏第七云。 T2225_.61.0230b23: 吒字門一切諸法慢不可得故者。梵音吒迦 T2225_.61.0230b24: 羅是慢義。謂見彼法卑下此法高勝。如三 T2225_.61.0230b25: 界六趣種種優劣不同。所起慢心無量差別。 T2225_.61.0230b26: 略説有七種相。如毘曇中廣明。乃至求三 T2225_.61.0230b27: 乘人猶有上地下地不平等見。今觀諸法 T2225_.61.0230b28: 無生乃至無待對故。則知阿耨多羅三藐三 T2225_.61.0230b29: 菩提。於法平等無有高下。是故如來亦 T2225_.61.0230c01: 名一切金剛菩薩。亦名四果聖人。亦名凡 T2225_.61.0230c02: 夫外道。亦名種種惡趣衆生。亦名五逆邪
T2225_.61.0230c09: 主死法門故云死後。又旃陀羅持鈴亦表 T2225_.61.0230c10: 死義也。又五密軌云。金剛慢者以大精進 T2225_.61.0230c11: 爲般若金剛鈴。警悟在無明窟宅隨眠有
T2225_.61.0230c14: 界生界不二平等義。深義應思 右舞等者。 T2225_.61.0230c15: 宋譯云右手戲擲彼金剛。四六兩經云。右手
T2225_.61.0230c18: 金剛手。諸如來有意生名業作戯行舞者。 T2225_.61.0230c19: 從佛心業而生。作種種戯行現種種戯舞 T2225_.61.0230c20: 類之相。即是普現色身隨類作六道之形 T2225_.61.0230c21: 等也。舞謂種種神變幻作之事。隨事示現其 T2225_.61.0230c22: 類衆多不可備言也。又云。舞是戯也。復普 T2225_.61.0230c23: 現色身隨類曲成作種種應。此非眞實但 T2225_.61.0230c24: 如幻耳。是故名爲如來之儛。猶如舞者能 T2225_.61.0230c25: 悦可衆人之心。雖種種意解不同。皆令心
T2225_.61.0230c28: 悲精進。現於神通警覺衆生也。祕經云。時 T2225_.61.0230c29: 金剛手以右手所持五峯金剛擲於虚空。寂 T2225_.61.0231a01: 然一體還住手中。説此金剛曰吽。我今
T2225_.61.0231a04: 惠入一切衆生心也。所以者何。如是自證 T2225_.61.0231a05: 寂滅之法。微妙清淨爲無有上。而衆生不自 T2225_.61.0231a06: 覺知。爲此因縁故。於無量諸佛祕寶藏 T2225_.61.0231a07: 中。而受無量恐怖苦惱。謂此事故生大悲 T2225_.61.0231a08: 心。欲轉此智令一切皆得開敷心眼故也
T2225_.61.0231a11: 立衆生界皆此義也 則彼金剛安自心者。 T2225_.61.0231a12: 宋譯云。彼金剛杵安自心間。四六二經此文 T2225_.61.0231a13: 闕無。理趣釋云。右手抽擲五智金剛杵。作勇 T2225_.61.0231a14: 進勢者。令自他甚深三摩地順佛道。念念昇
T2225_.61.0231a17: 表自他甚深三摩地順佛道義。謂一切諸佛 T2225_.61.0231a18: 心自證心不從他得。應知安自心即是順 T2225_.61.0231a19: 佛道也。又按是明薩埵威儀故。此中具欲 T2225_.61.0231a20: 觸愛慢智定悲慢四義。左慢可知。舞弄金 T2225_.61.0231a21: 剛表愛菩薩。大悲所謂菩薩舞故。安自心者 T2225_.61.0231a22: 表觸菩薩大定義。安自心所謂現法樂住定 T2225_.61.0231a23: 中樂觸也。作勇進勢表欲菩薩大智。其義 T2225_.61.0231a24: 可知。説此嗢陀南等者。疏云説令信偈。訣 T2225_.61.0231a25: 下文釋愛菩薩偈云。授此智相而説偈等者。 T2225_.61.0231a26: 欲令菩薩及諸有情。見聞此法受持修行 T2225_.61.0231a27: 不生疑礙故 此是一切佛者。指金剛杵 T2225_.61.0231a28: 云此是。故略出云。此跋折羅是諸如來無上
T2225_.61.0231b02: 義云一切佛 成金剛無上者。宋譯云成 T2225_.61.0231b03: 就無上金剛杵。今經文略。其義難通。依略 T2225_.61.0231b04: 出解者。謂依無上悉地而成就此金剛杵。 T2225_.61.0231b05: 無上悉地謂佛果也。金剛杵者所謂五智印。 T2225_.61.0231b06: 依無上悉地五智圓滿故。云無上悉地之所 T2225_.61.0231b07: 成就也。然今經無上言歎金剛杵。略出歎 T2225_.61.0231b08: 悉地。兩文不同。其義即一也 授與我手掌 T2225_.61.0231b09: 者。我者薩埵之自稱也。上云授與雙手。手掌 T2225_.61.0231b10: 梵云。字金剛不可壞菩提心。故手 T2225_.61.0231b11: 掌梵言具菩提薩埵義。雙手者表生佛不二 T2225_.61.0231b12: 義。又五股杵者。上股表佛界下股表生 T2225_.61.0231b13: 界。執其中間表不二義。證此義者名爲金 T2225_.61.0231b14: 剛薩埵。故知授與雙手者即表平等智薩埵 T2225_.61.0231b15: 義也 金剛加金剛者。宋譯云金剛中住金 T2225_.61.0231b16: 剛相。加謂加持。梵云亦具住義。上金 T2225_.61.0231b17: 剛諸佛所成修生顯得金剛。下金剛金剛薩 T2225_.61.0231b18: 埵本有性得金剛。以修生金剛加本有者。 T2225_.61.0231b19: 正表潅頂義。四六兩經云以我金剛執持金
T2225_.61.0231b22: 三昧。已住薩埵威儀故。次以四攝三昧攝 T2225_.61.0231b23: 取有情。故心要云。雖證薩埵正位而見惑 T2225_.61.0231b24: 未除。一切有情將何引化。須行四攝法而 T2225_.61.0231b25: 濟取之。四攝者何。布施愛語利行同事。等而 T2225_.61.0231b26: 攝取之。金剛王菩薩執雙金剛鉤用爲召集。 T2225_.61.0231b27: 而攝召之。即不空王菩薩妙用也。訣云。第 T2225_.61.0231b28: 二金剛不空王大菩薩鉤召三昧門。述此意 T2225_.61.0231b29: 者。所謂一切諸法體性空寂。諸佛妙智依空 T2225_.61.0231c01: 而轉。自在無礙。一切建立及不建立依空不 T2225_.61.0231c02: 空。智相常住猶如虚空遍一切處照用無 T2225_.61.0231c03: 歇。故大空自在無智無用。無縁無依爲智所 T2225_.61.0231c04: 依。智唯實相空非實相。空性唯空無所得 T2225_.61.0231c05: 故。妙智不空善巧用故。是以大日如來以一 T2225_.61.0231c06: 切智。現其智相名不空王也。極智妙相 T2225_.61.0231c07: 稱之爲王。此意者欲令衆生具無礙智。而 T2225_.61.0231c08: 於空有不滯不礙。以五智相屈曲如鉤能 T2225_.61.0231c09: 鉤衆生出空有海。能鉤諸佛聖智入衆生 T2225_.61.0231c10: 心。一切諸佛共加持故。若有菩薩作佛事 T2225_.61.0231c11: 時。執持此鉤往於十方界。諸佛菩薩如風 T2225_.61.0231c12: 疾至無能違者。若人持者持如來智。若人 T2225_.61.0231c13: 見者見如來智。有能觀想此契相者。是人 T2225_.61.0231c14: 速得一切如來大自在智甚深三昧。此智印 T2225_.61.0231c15: 力隨心攝召皆悉成就。一切如來及菩薩等 T2225_.61.0231c16: 所有三昧。以此智印普用攝持。無前無後 T2225_.61.0231c17: 一時滿足。是人即能受用諸佛及菩薩等無 T2225_.61.0231c18: 礙智力。是人即得無盡莊嚴祕密之藏。入此 T2225_.61.0231c19: 門者生決定心。無疑惑心發希有心。何以 T2225_.61.0231c20: 故。一切如來智願加持所成就故 解云。文 T2225_.61.0231c21: 分爲二。初不空王三昧大意。二隨文釋意。 T2225_.61.0231c22: 初中亦四。初辨不空王名義。次敍鉤召義。 T2225_.61.0231c23: 三明鉤妙用。四演鉤功徳。是初也。一切諸 T2225_.61.0231c24: 法空者。意明不空王者大智妙用。此用依空 T2225_.61.0231c25: 而轉無礙自在。空謂眞空。智即妙用。二諦 T2225_.61.0231c26: 相即成不思議妙用。故云自在無礙。一切 T2225_.61.0231c27: 建立者謂俗諦。不建立者謂眞諦。所謂安 T2225_.61.0231c28: 立非安立即是也。是此二諦依空不空二法 T2225_.61.0231c29: 而成立。故云依空不空也。依空故非常。 T2225_.61.0232a01: 依不空故非斷。離二邊故云智相常住等。
T2225_.61.0232a04: 具妙用故云實相。智名實實之相状云實 T2225_.61.0232a05: 相。故中論疏云。諸法實體實體之状目之爲
T2225_.61.0232a08: 相差別故。相分而釋而實空不空一體無相 T2225_.61.0232a09: 離故。故疏第十九云。此虚空以不可得故。 T2225_.61.0232a10: 非是都無所有而實有其自性。空自性者即 T2225_.61.0232a11: 不空也。是以下正成不空智義。謂内具一切 T2225_.61.0232a12: 智故。外現不空智用。故名爲不空王也。一 T2225_.61.0232a13: 切智者前所謂五智印也。此意者下第二辨 T2225_.61.0232a14: 鉤召義。以五智相屈曲如鉤者。依智證請來 T2225_.61.0232a15: 圖。王尊王形三股下有鉤形。今云五智屈 T2225_.61.0232a16: 曲故。恐非此義。五智者指前金剛薩埵五 T2225_.61.0232a17: 股金剛。金剛薩埵入四攝方便。名爲鉤菩 T2225_.61.0232a18: 薩故云以五智相屈曲等。能鉤衆生等者。凡 T2225_.61.0232a19: 聖倶鉤即是無礙自在用也。空有謂斷常二 T2225_.61.0232a20: 見。或可空謂二乘沈空。有即三有妄迷。空有 T2225_.61.0232a21: 雖異同名沈沒。故以海爲喩也。諸佛菩薩 T2225_.61.0232a22: 住深定者。鉤之令赴利衆生事。是云能鉤 T2225_.61.0232a23: 諸佛。若有菩薩下第三明鉤妙用。其意可 T2225_.61.0232a24: 知。若人持者第四演鉤功徳。其義可知。次 T2225_.61.0232a25: 下隨文釋意。大分有四。而爲頌曰。如來 T2225_.61.0232a26: 不空心。祕密神變相。親承請教示。現授菩 T2225_.61.0232a27: 薩鉤。初頌如來不空心者。經云。爾時世尊 T2225_.61.0232a28: 及祕明等。此中義分有四。一擧報二顯體 T2225_.61.0232a29: 三明行四護念。解云。此第二隨文釋意。 T2225_.61.0232b01: 於中是初爲頌示文科。如前應知。爾時 T2225_.61.0232b02: 世尊。六卷云爾時世尊毘盧遮那。訣云。經 T2225_.61.0232b03: 爾時等此第一擧報及顯體也。此文略。具足 T2225_.61.0232b04: 云爾時金剛界毘盧遮那佛持一切如來身以
T2225_.61.0232b07: 已釋。後亦准之。解云。此正釋文意也。世 T2225_.61.0232b08: 尊毘盧遮那者。今經及宋譯無毘盧遮那言。 T2225_.61.0232b09: 上明金剛薩埵擧報科中云世尊毘盧遮那。 T2225_.61.0232b10: 故知當章經略也。此文略者此中無顯體文。 T2225_.61.0232b11: 今辨其義也 復入不空至剛三摩地。六卷 T2225_.61.0232b12: 云。復入不空王大菩薩三昧耶。所生薩埵加 T2225_.61.0232b13: 持名金剛三摩地。訣云。經復入不空王大菩 T2225_.61.0232b14: 薩至三摩地已。第三明行也。釋曰。此中 T2225_.61.0232b15: 云三昧耶及三摩地。如前已釋後亦如是。 T2225_.61.0232b16: 所謂如來先入普賢心。又入不空智故云 T2225_.61.0232b17: 復入也。如來智相遍洽微塵身心。微塵身 T2225_.61.0232b18: 心一身心故。此一復入一切。一切皆入此 T2225_.61.0232b19: 一。顯發智用自在無礙故云所生。加持者謂 T2225_.61.0232b20: 從不空王智現其鉤相加持有情故 解 T2225_.61.0232b21: 云。如來智相下釋所生兩字。如來智相者。謂 T2225_.61.0232b22: 毘盧遮那自智入鉤三昧。是云智相。即所生 T2225_.61.0232b23: 體故。此明行即所生二字義也。遍洽微塵等 T2225_.61.0232b24: 者。明智用無礙相。於中初明一智周遍一 T2225_.61.0232b25: 切身心。洽音挍霑濡周遍也。微塵身心下 T2225_.61.0232b26: 明一智入一切所以。謂心身無量不出一 T2225_.61.0232b27: 實智。實智分爲無量故。猶如阿字現諸字 T2225_.61.0232b28: 輪。一一字輪不離阿字。故云一身心故。此 T2225_.61.0232b29: 一復入下。明互相入一多無礙圓入自在。其 T2225_.61.0232c01: 義可知。加持者下釋加持義。今依經文解 T2225_.61.0232c02: 者。謂不空王智大勇心故。加持有情不退不 T2225_.61.0232c03: 轉。令一切有情皆悉入不空智。故云薩埵 T2225_.61.0232c04: 加持。其加持相堅固不動猶如金剛。故云金 T2225_.61.0232c05: 剛三摩地也 名一切如來至祕明末。六卷 T2225_.61.0232c06: 云。從其心出召請一切如來三摩地。名一 T2225_.61.0232c07: 切如來心。説陀羅尼跋折羅囉闍。訣云。經 T2225_.61.0232c08: 云從其心出及拔折羅囉闍等。此第四護念 T2225_.61.0232c09: 也。釋曰。謂從不空王大菩薩心現召請相。此 T2225_.61.0232c10: 召請相不離佛心。故云名一切如來心等。 T2225_.61.0232c11: 菩薩及鉤皆佛心故。而此佛心堅過金剛。故 T2225_.61.0232c12: 説祕明云金剛王。金剛王者梵云拔折羅 T2225_.61.0232c13: 囉闍也。以此祕明護念有情。一切有情 T2225_.61.0232c14: 住堅牢心 解云。從不空王者謂能生心。經 T2225_.61.0232c15: 云其心即指不空王心。故釋云從不空王 T2225_.61.0232c16: 心。現召請相者謂現鉤形。鉤是召請爲義 T2225_.61.0232c17: 故云召請相。是所生也。不離佛心者經名如 T2225_.61.0232c18: 來心。如來心者謂能生毘盧遮那佛心。從佛 T2225_.61.0232c19: 心出不離佛心。故此鉤形稱云如來心也。 T2225_.61.0232c20: 菩薩及鉤等者。述釋不離佛心義。菩薩謂 T2225_.61.0232c21: 不空王。鉤即其三形。倶不離佛心故。云皆 T2225_.61.0232c22: 佛心故。而此佛心下釋祕明義。此佛心者指 T2225_.61.0232c23: 句。上云菩薩及鉤皆佛心故。故釋 T2225_.61.0232c24: 云此佛心也。過金剛者釋義。謂佛 T2225_.61.0232c25: 心者所謂阿字大因陀羅極黄色金剛。此是 T2225_.61.0232c26: 金剛中極剛者。能破金剛。即金剛不能破
T2225_.61.0232c29: 埵金剛三摩地。云名一切等。故宋譯云。此 T2225_.61.0233a01: 名一切如來鉤召三昧。此言即指前文也。 T2225_.61.0233a02: 一切如來心者。意明此鉤召三昧耶。即是如 T2225_.61.0233a03: 來心故。宋譯云。即一切如來心名如來心 T2225_.61.0233a04: 等義。即如義訣釋。從自心出者。出生義 T2225_.61.0233a05: 云。於一切如來菩提四攝體而生金剛王 T2225_.61.0233a06: 焉。聖位云。毘盧遮那佛於内心證得金剛 T2225_.61.0233a07: 鉤四攝三摩地智○成金剛王菩薩形。住阿
T2225_.61.0233a11: 無量初有慈無量。慈總名四無量。疏釋 T2225_.61.0233a12: 慈氏云。此是佛四無量心。鉤即四攝亦 T2225_.61.0233a13: 當准知。又世間王亦四攝爲義。故以鉤
T2225_.61.0233a16: 即囉惹義。囉字聲者所謂苦惱聲。啼哭愁歎 T2225_.61.0233a17: 無主無歸無救護聲。王當慰喩作如是言。 T2225_.61.0233a18: 汝莫苦惱。我爲汝主當救護汝。拭涙慈 T2225_.61.0233a19: 愍而撫育之。言惹字聲者是最勝義。是富貴 T2225_.61.0233a20: 義。是自在義。是殊勝義。是勇猛義。是端嚴 T2225_.61.0233a21: 義。是智慧義。是能摧滅一切衆生憍慢自高
T2225_.61.0233a24: 同事是救護。慈愍撫育等是大慈義。即四攝 T2225_.61.0233a25: 總體也。又是鉤體具自在義富貴義等。以 T2225_.61.0233a26: 此等徳鉤名一切衆生自在度脱。故以鉤 T2225_.61.0233a27: 爲印也。前引心要云。夫爲鉤者有四攝 T2225_.61.0233a28: 義。愛語布施利行同事。而能運度無量衆生。 T2225_.61.0233a29: 即此義也 T2225_.61.0233b01: 從一切如來至金剛手。六卷云。從一切如來 T2225_.61.0233b02: 心纔出已則彼婆伽梵執金剛手。訣云。頌祕 T2225_.61.0233b03: 密神變相者。經從説此祕明時至種種神變 T2225_.61.0233b04: 等事已。此中行相如普賢觀出入相同。文 T2225_.61.0233b05: 略無者準上可知。今如前建立隨略而釋。 T2225_.61.0233b06: 經説此祕明時從一切如來心即彼薄伽梵 T2225_.61.0233b07: 執金剛。此因本二段文也。釋曰。前觀中普 T2225_.61.0233b08: 賢菩薩從佛心出。成執金剛身。故此觀中 T2225_.61.0233b09: 以佛心金剛爲因本。故云即彼薄伽梵執 T2225_.61.0233b10: 金剛也。薄伽梵此正翻爲世尊也。具足正 T2225_.61.0233b11: 翻云説祕明時從一切如來世尊執金剛心 T2225_.61.0233b12: 也。謂此不空王大菩薩。從彼一切如來金剛 T2225_.61.0233b13: 心出故 解云。文有二。初辨總科。上普賢 T2225_.61.0233b14: 章明祕密神變相中有十二門。廣明神變 T2225_.61.0233b15: 相。此章文略。今辨其義可知。次隨略而 T2225_.61.0233b16: 釋下。隨略經釋文。於中是因本二科也。前 T2225_.61.0233b17: 觀中等者明上下科文有異。謂前普賢觀中 T2225_.61.0233b18: 出一切如來心爲依因。爲衆多月輪等爲 T2225_.61.0233b19: 顯本。而今以彼執金剛菩薩爲顯本者。前 T2225_.61.0233b20: 章所謂衆多月輪。即普賢圓明菩提心。故即 T2225_.61.0233b21: 是執金剛身。故今以即彼薄伽梵執金剛句 T2225_.61.0233b22: 爲顯本也。訣次下云。前門云。於月輪中 T2225_.61.0233b23: 出即是執金剛。即是斯義也。具足正翻等 T2225_.61.0233b24: 者。今經略故義難通了。故示正翻。言一切 T2225_.61.0233b25: 如來是依因。世尊執金剛是顯本。從此出金 T2225_.61.0233b26: 剛鉤故。以前章執金剛爲顯本也。從彼 T2225_.61.0233b27: 一切如來等者。明其所以。其義可知 T2225_.61.0233b28: 爲一切如來大鉤出已。六卷云。爲一切如來 T2225_.61.0233b29: 衆多大鉤身出已。訣云。經云爲一切如來衆 T2225_.61.0233c01: 多大鉤出已者。此應實顯相二段文也。此中 T2225_.61.0233c02: 無月輪圍遶住等者。前門已説云於諸佛所 T2225_.61.0233c03: 圍遶而住。故此略而不具。但云從一切如來 T2225_.61.0233c04: 心即彼薄伽執金剛也。故前門云於月輪 T2225_.61.0233c05: 中出。即是執金剛。即是普賢遍一切處菩提 T2225_.61.0233c06: 心輪執金剛也。種種智者。此中云一切如 T2225_.61.0233c07: 來衆多大鉤者。即種種智中之一智。一智即 T2225_.61.0233c08: 種種智也。應知此鉤亦在月輪中現。已下 T2225_.61.0233c09: 諸門准知 解云。初明此一章文具二科 T2225_.61.0233c10: 義可知。此中下辨應實文闕可知。但云下 T2225_.61.0233c11: 辨今此中次因本科。直明第四顯相科意 T2225_.61.0233c12: 也。謂一切如來乃至執金剛也者。是當前章
T2225_.61.0233c15: 如來爲大鉤身爲顯相也。故前門云下正 T2225_.61.0233c16: 明顯相義。前章云。此彼衆多月輪中出一
T2225_.61.0233c19: 中出即此執金剛等也。種種智者指一切 T2225_.61.0233c20: 如來智金剛。謂鉤箭等諸金剛故云種種智 T2225_.61.0233c21: 等。訣前章釋顯相文云。各於其中現差 T2225_.61.0233c22: 別智相也。故云出現一切如來種種智拔折 T2225_.61.0233c23: 羅也。所謂於諸輪中一一智相也。即普賢 T2225_.61.0233c24: 菩提心輪内現五股相。不空菩提輪中金剛
T2225_.61.0233c29: 無以其普賢故。金剛薩埵三摩地極堅牢故 T2225_.61.0234a01: 者略也。上門已説此準知。下亦如是。皆 T2225_.61.0234a02: 有如來普賢金剛威力也。還源者。謂此鉤 T2225_.61.0234a03: 本依佛心出還入佛心。欲顯此鉤是如來 T2225_.61.0234a04: 心故 解云。初總辨二科。釋曰下次明闕 T2225_.61.0234a05: 顯力科可知。還源下釋次科可知 T2225_.61.0234a06: 生金剛大至住佛掌中。六卷云。爲金剛鉤 T2225_.61.0234a07: 住佛掌中。訣云。經云爲金剛鉤住佛掌中此 T2225_.61.0234a08: 示相也。釋曰。此段文略。應具足云。又從心 T2225_.61.0234a09: 出滿虚空界成金剛光明。時彼光明化爲 T2225_.61.0234a10: 一切如來。金剛身語意所成金剛鉤住佛掌 T2225_.61.0234a11: 中。唯有下句爲金剛鉤住佛掌中。滿虚空 T2225_.61.0234a12: 明等准上門應知。下門亦如是。有能入 T2225_.61.0234a13: 此鉤三摩地者。應如上次第還入佛心。又 T2225_.61.0234a14: 從心出滿虚空界光明。化如來三輪鉤住 T2225_.61.0234a15: 佛掌中。如是觀者是名入鉤三摩地。即得 T2225_.61.0234a16: 如來召請諸佛智印加持 解云。此示相也 T2225_.61.0234a17: 者是第八科。此中闕第七顯智也。釋曰下 T2225_.61.0234a18: 初擧具足文以示其意可知。疏所引及異 T2225_.61.0234a19: 本。無爲金剛鉤住佛掌中八字。恐是脱。今 T2225_.61.0234a20: 本爲正。入此鉤三摩地下次釋文意。如來 T2225_.61.0234a21: 三輪鉤者。具足文中云金剛身口意所成金 T2225_.61.0234a22: 剛鉤是也。前章云一切如來身口意出生金 T2225_.61.0234a23: 剛形。具如上辨 T2225_.61.0234a24: 從金剛大至神通遊戲。六卷云。復從鉤中 T2225_.61.0234a25: 出現一切世界微塵等如來身。召請一切如 T2225_.61.0234a26: 來作種種神變等事已。訣云。經云復從鉤 T2225_.61.0234a27: 中出現一切世界至神變等事已者。此段亦 T2225_.61.0234a28: 略准上應知。義亦如上。入此觀者普現色 T2225_.61.0234a29: 身也。已下諸門亦皆準知。若入此普現色身 T2225_.61.0234b01: 觀。能令衆生發菩提心等感應之行。略而 T2225_.61.0234b02: 不説。準如上門。皆悉具有。下門亦然 解 T2225_.61.0234b03: 云。此段亦略者。是明第十一普現故。九十 T2225_.61.0234b04: 二科及第十二科略之也。能令衆生等者。指 T2225_.61.0234b05: 感應科。上云由佛神力應衆生心。一切衆
T2225_.61.0234b08: 妙不空王至大菩薩身。六卷云。由不空王 T2225_.61.0234b09: 大菩薩故。及由金剛薩埵三摩地極堅牢 T2225_.61.0234b10: 故。還一體相爲不空王大菩薩身。訣頌曰。 T2225_.61.0234b11: 現授教旨相者。經從出現不空王故至増上 T2225_.61.0234b12: 悉地果故等。此中出入不同。義分爲五。經 T2225_.61.0234b13: 由不空王故。及金剛薩埵乃至大菩薩身。此 T2225_.61.0234b14: 第一攝相也。釋曰。謂如來實相智印。神變 T2225_.61.0234b15: 無礙故曰不空。即此智印諸智中勝故稱爲 T2225_.61.0234b16: 王。以此智王護念衆生。令諸衆生受勝安 T2225_.61.0234b17: 樂。是智至處無能壞者。故曰堅牢。以堅牢 T2225_.61.0234b18: 智攝諸衆生爲一身相。其中衆生入出不 T2225_.61.0234b19: 礙住一身中。各令所安不覺不知。唯是菩 T2225_.61.0234b20: 薩了了知見。若有智者住此三昧。亦復如 T2225_.61.0234b21: 是。即能攝受行利益事 解云。頌曰等下 T2225_.61.0234b22: 先辨大科。即第三句義也。攝相者。下釋中 T2225_.61.0234b23: 云攝諸衆生爲一身相是也。釋曰下釋文。 T2225_.61.0234b24: 初釋不空義。如來實相智印者指鉤體。神 T2225_.61.0234b25: 變無礙明其用。以神變無礙故。隨有見 T2225_.61.0234b26: 聞觸知。無空過者悉成無上菩提。故曰不 T2225_.61.0234b27: 空也。即此智印者釋王字。以此智王下釋 T2225_.61.0234b28: 金剛薩埵等文。以堅牢智下釋聚爲一體等 T2225_.61.0234b29: 文。正明攝相義也。爲一身相者。謂爲一鉤 T2225_.61.0234c01: 身也。入出不礙者。一切衆生不動本處而 T2225_.61.0234c02: 入鉤中。雖在鉤中常不動本處。故云不 T2225_.61.0234c03: 礙。各令所安下。明所入衆生自不覺知。所 T2225_.61.0234c04: 安者安謂安置。此中與維摩不思議品意同 T2225_.61.0234c05: 也。經云。若菩薩住是解脱者。以須彌之 T2225_.61.0234c06: 高廣内芥子中無所増減。須彌山王本相 T2225_.61.0234c07: 如故。而四天王忉利諸天不覺不知己之所 T2225_.61.0234c08: 入。唯應度者乃見須彌入芥子中。是名不
T2225_.61.0234c11: 遮那佛心説此嗢陀南曰。奇哉甚希有。我 T2225_.61.0234c12: 是不空王。從彼金剛出。現爲大鉤者。能 T2225_.61.0234c13: 遍一切處。召請諸如來。訣云。經云住於 T2225_.61.0234c14: 毘盧遮那佛心至偈末等。此第二還源也。釋 T2225_.61.0234c15: 曰。不空王住佛心時。一切衆生亦住佛 T2225_.61.0234c16: 心。此一不空王住佛心時。彼一切世界微 T2225_.61.0234c17: 塵等不空王皆住佛心中。如梵網經云。各 T2225_.61.0234c18: 接微塵衆倶來至我所。即其相也。説此偈 T2225_.61.0234c19: 言等如經思之可解 解云。釋曰下釋還 T2225_.61.0234c20: 源。有二。初明一切衆生還源。謂一切衆生 T2225_.61.0234c21: 從本已來與不空王同一體故。不空王住 T2225_.61.0234c22: 佛心時。一切衆生亦等住也。此一不空下二 T2225_.61.0234c23: 明同類還源。其義可知。如梵網下引例而 T2225_.61.0234c24: 證。經偈文云。我今盧遮那。方坐蓮花台。周 T2225_.61.0234c25: 匝千華上。復現千釋迦。一華百億國。一國一 T2225_.61.0234c26: 釋迦。各坐菩提樹。一時成佛道。如是千百 T2225_.61.0234c27: 億。盧遮那本身。千百億釋迦。各接微塵數。
T2225_.61.0235a01: 具如上辨。宋譯云大哉我此不空王。四六 T2225_.61.0235a02: 兩經皆有我字。今五字爲句故。略去我字 T2225_.61.0235a03: 也。金剛所生鉤者。正明鉤體。此從普賢 T2225_.61.0235a04: 月輪中生。故云金剛所生。訣上文云。不空 T2225_.61.0235a05: 菩提輪中現金剛鉤相是也。由遍一切佛者。 T2225_.61.0235a06: 謂明鉤用。宋譯云普遍觀察一切佛。四六兩 T2225_.61.0235a07: 經並云能遍一切處召請諸如來。此且約果 T2225_.61.0235a08: 一邊。准上訣文當通生佛。訣云。能鉤衆
T2225_.61.0235a11: 就鉤召者明鉤益也。宋譯云平等悉召作成 T2225_.61.0235a12: 就謂上鉤諸佛下鉤衆生悉爲成就也 T2225_.61.0235a13: 時不空王至復請教令。六卷云。時彼不空王 T2225_.61.0235a14: 菩薩從佛心出。依諸如來右邊月輪中住 T2225_.61.0235a15: 而請教示。訣云。經時彼不空王至復請教 T2225_.61.0235a16: 示。此第三現請也。釋曰。謂不空王大菩薩。 T2225_.61.0235a17: 住前所現普賢菩薩周圍月輪中。爲諸有情 T2225_.61.0235a18: 請佛教示。此一不空王請時。彼彼一切世界 T2225_.61.0235a19: 微塵不空王亦如是請。此中闕感應文。如 T2225_.61.0235a20: 前門所説。更不復出。後亦準之 解云。現 T2225_.61.0235a21: 請者。前章訣云。佛加持故從心出現住月輪
T2225_.61.0235a24: 章十二門中第三應實科。經云於諸佛處周 T2225_.61.0235a25: 圍而住是也。此中下示文闕感應。上云念
T2225_.61.0235a28: 不異。念其所應即感應道交故 T2225_.61.0235a29: 時婆伽梵至召三昧耶。六卷云。爾時世尊 T2225_.61.0235b01: 入一切如來鉤召金剛三摩地已。爲一切如 T2225_.61.0235b02: 來鉤召三摩地。訣云。經爾時世尊入一切如 T2225_.61.0235b03: 來。至爲一切如來鉤召三昧耶等。此第四現 T2225_.61.0235b04: 法也。釋曰。所謂此法門名一切如來金剛加 T2225_.61.0235b05: 持鉤召。故云鉤召三昧耶。此鉤從普賢金 T2225_.61.0235b06: 剛五智印。轉轉現故能廣利益諸有情界也 T2225_.61.0235b07: 解云。現法者。法謂鉤召三昧耶。是此鉤法 T2225_.61.0235b08: 從智賢五智印而現。故云現法也。今窃 T2225_.61.0235b09: 按。前章云。時薄伽梵入一切如來智三昧耶
T2225_.61.0235b12: 上經云。受用一切如來乃至大智三昧耶。訣 T2225_.61.0235b13: 釋云此第五現法也。准此兩文。當章無現 T2225_.61.0235b14: 法文。當云闕現法文也。余曾聞。汲深非 T2225_.61.0235b15: 短綆所測。末學陋識雖非無恐。窃爲此 T2225_.61.0235b16: 辨。君子幸恕勿深責焉。釋曰下。初釋一切 T2225_.61.0235b17: 如來鉤三昧耶句。經云時薄伽梵入一切如 T2225_.61.0235b18: 來等。婆伽梵者謂毘盧遮那也。入者謂加持
T2225_.61.0235b23: 明從普賢五智印現也。經云受一切如來 T2225_.61.0235b24: 鉤召三昧耶者。四六兩經云。爲一切如來鉤 T2225_.61.0235b25: 召三昧耶。窃按前章云受用一切如來戒定 T2225_.61.0235b26: 惠等。訣科云現法。依此思之。今此受一切 T2225_.61.0235b27: 如來等文。似當現法科。若爾當章無有闕 T2225_.61.0235b28: 文。智者應思。宋譯云。以是一切如來請
T2225_.61.0235c02: 盡無餘有至勝悉地故。六卷云。盡衆生界攝 T2225_.61.0235c03: 召一切如來。爲一切如來安樂歡喜悦意受 T2225_.61.0235c04: 用故。乃至爲得一切如來三摩地智。所持 T2225_.61.0235c05: 増上悉地故。訣云。經盡衆生界攝召一切 T2225_.61.0235c06: 至悉地果故等。此第五顯益也。釋曰。謂五 T2225_.61.0235c07: 智印鉤召等持力。一切如來加持故。若有持 T2225_.61.0235c08: 念此三昧耶。一切如來及菩薩衆一時集會。 T2225_.61.0235c09: 隨彼彼念爲作利益。故云悦意受用等。若 T2225_.61.0235c10: 有衆生從初發心。與諸如來普賢菩薩等 T2225_.61.0235c11: 量發者。如是菩薩即是如來。由心等故諸 T2225_.61.0235c12: 佛加持。由加持故於佛法界五智印上。更 T2225_.61.0235c13: 増妙智廣大自在。故云増上悉地果 解 T2225_.61.0235c14: 云。顯益義可知。盡無餘有情界者。明鉤印 T2225_.61.0235c15: 所度境也。謂五智印等者。釋一切鉤召四 T2225_.61.0235c16: 字。此鉤從金剛手五智印轉生故。云五智 T2225_.61.0235c17: 印鉤。等持力者指前科中金剛三摩地。一切 T2225_.61.0235c18: 如來加持故者。前科中釋入一切如來鉤召 T2225_.61.0235c19: 三昧耶。云名一切如來金剛加持鉤召。故 T2225_.61.0235c20: 指上入一切如來等文。云一切如來加持故。 T2225_.61.0235c21: 今章云一切鉤召者。正明上文益故。科云 T2225_.61.0235c22: 顯益故擧上文。釋一切鉤召義。一切鉤召 T2225_.61.0235c23: 者。謂鉤召一切衆生也。若有持念下。釋一 T2225_.61.0235c24: 切安樂已下文。一切如來等者。經云乃至 T2225_.61.0235c25: 等取菩薩。故釋云及菩薩。爲作利益者。今 T2225_.61.0235c26: 經及四六兩經無此文。宋譯云。普遍鉤召
T2225_.61.0235c29: 云爲一切安樂歡喜悦意受用。今經文略。此 T2225_.61.0236a01: 義具如上辨。又經云隨染者正明此尊三 T2225_.61.0236a02: 昧。一切安樂等總通諸尊也。若有衆生下。 T2225_.61.0236a03: 釋最勝悉地故文。若有衆生者。上云若有 T2225_.61.0236a04: 持念此三昧耶等。此人即是從初發心與普 T2225_.61.0236a05: 賢菩薩等量發心。如是等人雖未成果位 T2225_.61.0236a06: 即是如來。何者與普賢菩薩等其心等故。由 T2225_.61.0236a07: 心等故下。釋乃至一切如來集會加持文。意 T2225_.61.0236a08: 云。是此行人由與普賢菩薩心等故。諸佛 T2225_.61.0236a09: 集會加持也。心等佛菩薩即初發心。初發 T2225_.61.0236a10: 心者諸佛憐愛猶如一子。疏釋除蓋障三昧 T2225_.61.0236a11: 云。則於一切時一切處。常爲十方諸佛之 T2225_.61.0236a12: 所護持。猶如嬰童始生父母愛心遍重常不 T2225_.61.0236a13: 捨離。即此義也。由加持故下。正釋最勝悉 T2225_.61.0236a14: 地義。於佛法界五智印者。指前章金剛薩埵 T2225_.61.0236a15: 三昧。於前五智印上。更増金剛鉤妙智。次 T2225_.61.0236a16: 第増廣故云廣大自在等。若約十地十六生 T2225_.61.0236a17: 義。鉤菩薩是第二地。猶如二日月故次第増 T2225_.61.0236a18: 上也。四六兩經云。爲得一切如來三摩地智 T2225_.61.0236a19: 所持増上悉地故。宋譯云。令得一切如來
T2225_.61.0236a22: 體同譯語異耳。所持即加持。最勝者義有少 T2225_.61.0236a23: 異。例如摩訶具大多勝三義。故兩經翻名 T2225_.61.0236a24: 各據一義也 T2225_.61.0236a25: 則彼金剛至最上能鉤召。六卷云。以金剛 T2225_.61.0236a26: 鉤授彼不空王大菩薩雙手。爾時一切如來 T2225_.61.0236a27: 復以金剛鉤名號而與潅頂。時金剛鉤菩薩 T2225_.61.0236a28: 以彼金剛鉤。召請一切如來已説此嗢陀 T2225_.61.0236a29: 南曰。我是諸如來。無上金剛智。成就諸佛
T2225_.61.0236b03: 授潅頂法具光明等五種。如前門所列。此中 T2225_.61.0236b04: 略有二相。餘三隱而不出。但作即具用爲 T2225_.61.0236b05: 之。二相者所謂智印及鉤。即名號而與潅 T2225_.61.0236b06: 頂等也。時不空王受此鉤已。諸佛隨集故 T2225_.61.0236b07: 云以彼金剛鉤。召請一切如來已。衆生受 T2225_.61.0236b08: 者亦復如是。有見聞者諸罪消滅聖賢護 T2225_.61.0236b09: 念。若非授而輒受持求悉地者。於如來智 T2225_.61.0236b10: 自在力用即不成就。是故佛言。是人盜法 T2225_.61.0236b11: 被諸鬼神之所損壞。説此偈言等如經可 T2225_.61.0236b12: 解 解云。頌授智等者先示大科。即第四句 T2225_.61.0236b13: 義也。二相者等當章經唯説二相。一授與雙 T2225_.61.0236b14: 手。二與金剛名號也。即於五種潅頂中出 T2225_.61.0236b15: 其二種也。此中恐有寫誤。疏所引鉤印作 T2225_.61.0236b16: 句印。今云智印謂鉤印。句印即名號潅頂。名 T2225_.61.0236b17: 號即尊眞言故云句印。句印即眞言句。故上 T2225_.61.0236b18: 訣云。五者句義潅頂。謂部尊眞言及思中義
T2225_.61.0236b21: 聖二種鉤召。其義可知。有見聞者等釋出不 T2225_.61.0236b22: 空義。具如上辨。若非授而等者。今此菩薩 T2225_.61.0236b23: 得佛授與畢而乃鉤召。是乃爲未來示有 T2225_.61.0236b24: 授受。釋意可知。次解頌文。初二句先嘆鉤 T2225_.61.0236b25: 體。一切佛者謂五如來。無上金剛智者正指 T2225_.61.0236b26: 鉤體。前訣五股鉤箭等云差別智相。一一 T2225_.61.0236b27: 金剛皆是智印。然獨得金剛智名者。 T2225_.61.0236b28: 者是有智義。劫初立有智人爲王是也。又
T2225_.61.0236c02: 金剛智鉤力。能成無上悉地。故云無上金剛 T2225_.61.0236c03: 智也。次二句嘆鉤用。謂能鉤衆生出空有 T2225_.61.0236c04: 海。能鉤諸佛入衆生心。故云成諸佛利益 T2225_.61.0236c05: 也。一切利益無出此二。故最後句嘆鉤用 T2225_.61.0236c06: 云最上能鉤召也。六卷云成就諸佛事。即 T2225_.61.0236c07: 明成就生佛二種事業也。宋譯云。所有諸 T2225_.61.0236c08: 佛成就事最上悉地皆能召。上句明世間成 T2225_.61.0236c09: 就。次句明出世悉地。其意可知 T2225_.61.0236c10: 爾時婆伽至日羅邏誐。六卷云。爾時世尊 T2225_.61.0236c11: 復入摩羅大菩薩三摩地。出生加持薩埵金 T2225_.61.0236c12: 剛三摩地已。從其心出一切如來奉事三 T2225_.61.0236c13: 摩地名一切如來心。説此陀羅尼曰。跋折 T2225_.61.0236c14: 羅羅伽。訣云。第三一切如來摩羅大菩薩三 T2225_.61.0236c15: 昧耶智印實相門。述此意者。謂如來悲智 T2225_.61.0236c16: 甚深微密。亙無盡界違順染淨。是故如來 T2225_.61.0236c17: 現其智相。名曰摩羅。能令樂染淨者不得 T2225_.61.0236c18: 自在。摩羅者具足梵音云摩爛拏。此正翻 T2225_.61.0236c19: 爲殺者。如其智印所謂弓箭。謂或有菩 T2225_.61.0236c20: 薩成等正覺。住清淨處不樂隨於雜染世 T2225_.61.0236c21: 界成就衆生。以此智印力能撃射攝之。不 T2225_.61.0236c22: 令久住故。以染智攝彼淨智故名殺者。 T2225_.61.0236c23: 或有菩薩發廣大心作大佛事。有佛菩薩 T2225_.61.0236c24: 住於自宮不助其力。而此菩薩即以此智 T2225_.61.0236c25: 印向彈撃之。彼佛菩薩便當隨喜而共加持。 T2225_.61.0236c26: 佛智神力無有違者。此即殺淨而順染也。又 T2225_.61.0236c27: 諸衆生恒爲一切煩惱。堅牢染縛而不信受 T2225_.61.0236c28: 佛清淨法。爾時菩薩以此智印而撃射之。 T2225_.61.0236c29: 彼所堅縛即便破壞。以清淨法而用染之。 T2225_.61.0237a01: 一切衆生以是因。開示悟入佛知見。此即 T2225_.61.0237a02: 殺染而順淨也。是故如來以摩羅智。於染 T2225_.61.0237a03: 於淨皆能染淨也。又此次第者。謂入初普 T2225_.61.0237a04: 賢三昧耶。遍能觀察一切如來。遍能了知 T2225_.61.0237a05: 諸佛境界得不空智。爾時如來便以智印而 T2225_.61.0237a06: 用加持。得加持已便能集會一切如來。及 T2225_.61.0237a07: 諸如來無盡智藏。嚴自智界作大佛事。便能 T2225_.61.0237a08: 承事一切如來。而諸如來護念不捨。是以 T2225_.61.0237a09: 染智據次而説。如是次第皆是如來。普賢 T2225_.61.0237a10: 金剛三昧智用。一合實相甚深境界。以聲 T2225_.61.0237a11: 字相次故別轉耳。後後所説准應知之。次 T2225_.61.0237a12: 下釋文頌曰。如來奉事心。祕密神變相。現 T2225_.61.0237a13: 請教旨者。授菩提弓箭。如來奉事心者。經 T2225_.61.0237a14: 云爾時世尊復入及拔折囉邏伽等。釋曰。謂 T2225_.61.0237a15: 從普賢菩薩菩提金剛三昧。入佛境界加 T2225_.61.0237a16: 持衆生。相續便入不空王相。而作佛事轉住 T2225_.61.0237a17: 即入此奉事門。故云復入等。如上準知。言 T2225_.61.0237a18: 奉事及染愛者。謂奉事如來及以衆生。以 T2225_.61.0237a19: 奉事如來故。如來愛樂。以奉持衆生故。衆 T2225_.61.0237a20: 生離苦。又謂由染愛如來故如來護念。由 T2225_.61.0237a21: 染愛衆生故衆生解脱。是以名爲染愛之 T2225_.61.0237a22: 智。故説祕明云。拔折囉邏伽也。祕密義者 T2225_.61.0237a23: 謂金剛愛染奉持也 解云。文分爲二。初 T2225_.61.0237a24: 辨大意。二隨文釋意。初中有二。初正辨大 T2225_.61.0237a25: 意。二明文次第。初中亦二。初叙尊名義。次 T2225_.61.0237a26: 明智印義。是即初也。述此意等者。初明現 T2225_.61.0237a27: 此智相大意也。如來悲智者。示現智相之 T2225_.61.0237a28: 本。正是摩羅體。愛悲爲體故。此智印體即 T2225_.61.0237a29: 大悲也 以悲即智名云悲智。是持業釋 T2225_.61.0237b01: 非相違也。聖位云。從金剛愛大悲箭三摩 T2225_.61.0237b02: 地智。流出金剛箭光明。即是也。亙無盡界 T2225_.61.0237b03: 下明所度境。違順染淨者。且依大日疏。第 T2225_.61.0237b04: 一無畏名順世八心。第二無畏已上名違世 T2225_.61.0237b05: 八心。乃至一一地皆有八心。順世亦云世 T2225_.61.0237b06: 間八心。世是染義。違世即淨故云違順染 T2225_.61.0237b07: 淨。是故如來下正辨智印名。其義可知 T2225_.61.0237b08: 如其智印下。二明智印義。此亦有二。是初 T2225_.61.0237b09: 智印體。弓箭表大悲故。心要云。此大悲弓 T2225_.61.0237b10: 箭亦能殺害一切煩惱。直取菩提即金剛愛
T2225_.61.0237b16: 表定惠合成大染智也。謂或有菩薩下。二 T2225_.61.0237b17: 明智印義。此有二。初殺淨順染。於中初 T2225_.61.0237b18: 撃射菩薩。次撃射諸佛。其義可知。又諸衆 T2225_.61.0237b19: 生下。二殺染順淨。如文可知。是故下總 T2225_.61.0237b20: 結染淨二殺義。又此次第者下。二明文次 T2225_.61.0237b21: 第。謂從上普賢次第相承明其義也。謂入 T2225_.61.0237b22: 初普賢金剛等者。指上經即入一切如來普 T2225_.61.0237b23: 賢菩薩薩埵三昧耶。訣科云明行釋云。遍
T2225_.61.0237b26: 界者。指上經爲多月輪普淨有情大菩提心。 T2225_.61.0237b27: 故此章次下云。謂從普賢菩薩金剛三昧。入
T2225_.61.0237c01: 來智金剛。訣釋云。各於其中現差別智相
T2225_.61.0237c04: 皆從普賢月輪而現故。此中次第即明此 T2225_.61.0237c05: 義也 佛境界者。藏品三世眞言釋云。佛境 T2225_.61.0237c06: 界者謂諸法實相。又普賢三時名佛境界莊
T2225_.61.0237c09: 意云。以鉤三昧召請諸佛及菩薩皆悉集 T2225_.61.0237c10: 會。上經云。爾時薄伽梵入一切如來鉤三昧
T2225_.61.0237c13: 用。所謂上鉤諸佛。下鉤衆生是也。便能承 T2225_.61.0237c14: 事下正明染智。承事一切如來等者。承事即 T2225_.61.0237c15: 染義。具如下辨。如是次第下別云次第意。 T2225_.61.0237c16: 謂鉤箭等智印。皆是普賢大菩提心智用故。 T2225_.61.0237c17: 云普賢三昧智用。此等智用無量差別。其實 T2225_.61.0237c18: 不出大菩提心月輪。故云一合實相等。而 T2225_.61.0237c19: 於一合實相中。建立薩王愛等聲字。故云 T2225_.61.0237c20: 以聲字相次等。聲字即實相故。差別當相 T2225_.61.0237c21: 不違實相。故一一文中皆云金剛薩埵三摩 T2225_.61.0237c22: 地堅牢故聚爲一體等。次下釋文下大文第 T2225_.61.0237c23: 二。隨文釋意。此中先擧頌。分別段章可 T2225_.61.0237c24: 知。如來奉事心者下正釋文。如來奉事心 T2225_.61.0237c25: 者。此科正明愛尊體也。釋曰下釋經復入 T2225_.61.0237c26: 言明文次第。普賢菩薩菩提金剛等者。即前 T2225_.61.0237c27: 所引明行果是也。入佛境界者亦如上辨。相 T2225_.61.0237c28: 續便入等者。如次上辨。從普賢月輪現差 T2225_.61.0237c29: 別智。所謂聲字相次故云相續等。言奉事 T2225_.61.0238a01: 及染愛者下。釋隨染三昧耶即是義也。隨即 T2225_.61.0238a02: 奉事義。染愛可知。宋譯云隨愛樂三昧。四
T2225_.61.0238a08: 也。謂奉事下初釋奉事義。又謂下釋染愛 T2225_.61.0238a09: 義。其義可知。祕密義者是明眞言句義。故 T2225_.61.0238a10: 云祕密義。非是對前釋作深釋故云祕密 T2225_.61.0238a11: 義也。金剛愛染奉持者。疏所引持作事。今 T2225_.61.0238a12: 作持寫誤。金剛也。愛染奉事也。今 T2225_.61.0238a13: 釋今經者。爾時薄伽梵者。此擧報及顯體 T2225_.61.0238a14: 也。復入摩羅等者第三明行也。一切如來隨 T2225_.61.0238a15: 染下第四護念也。次釋明義者。句義云
T2225_.61.0238a18: 藏。如來祕藏即佛性。佛性即首楞嚴三昧。故 T2225_.61.0238a19: 知是定義也。字點也。是不二合一 T2225_.61.0238a20: 義。謂定惠相合成大染智。即是隨染三 T2225_.61.0238a21: 昧義。弓箭即表此義也。又摩羅者愛染之
T2225_.61.0238a24: 義也。字本體惠也。上點定也。傍有二點。 T2225_.61.0238a25: 涅槃大安樂義。即表定惠和合生大悦樂故 T2225_.61.0238a26: 云悦字。又字歡喜義。即所謂現法樂住 T2225_.61.0238a27: 也。然古來諸師。就此愛尊有種種深義。有 T2225_.61.0238a28: 種種邪義。今但消文句叵具述耳 T2225_.61.0238a29: 一切如來心至神通遊戲。六卷云。説陀羅 T2225_.61.0238b01: 尼時從一切如來心。即彼薄伽梵執金剛。 T2225_.61.0238b02: 爲一切如來華器仗。出已還同一體性。入 T2225_.61.0238b03: 毘盧遮那佛心。爲金剛弓箭身出住佛掌。 T2225_.61.0238b04: 又從金剛箭出現一切世界微塵等如來身。 T2225_.61.0238b05: 作一切如來神變佛事已。訣曰。頌曰祕密 T2225_.61.0238b06: 神變相者。經從説此祕明時至神變佛事 T2225_.61.0238b07: 已等。釋曰。此中神變入出合散。皆如普賢 T2225_.61.0238b08: 金剛行相耳。唯此中契相別者。所謂華器仗 T2225_.61.0238b09: 弓箭等。是如來彈撃智也。其契兩頭皆有蓮 T2225_.61.0238b10: 花。故云華器仗。華器仗即是弓箭也。此智 T2225_.61.0238b11: 猶如主立彈官彈撃非法。謂二乘樂寂自 T2225_.61.0238b12: 謂究竟此非法也。菩薩住地悲智不等此非 T2225_.61.0238b13: 法也。一切衆生常樂諸欲習諸邪道此非法 T2225_.61.0238b14: 也。乃至假使有佛及一切賢聖。悲智不等皆 T2225_.61.0238b15: 是非法也。是故大日如來現此智相。令諸菩 T2225_.61.0238b16: 薩習正行者。持此智印。承事諸佛攝取衆
T2225_.61.0238b19: 門。准上可知。釋曰下正釋文。入出合散者 T2225_.61.0238b20: 文中自顯可知。唯此中下釋華器仗義。初 T2225_.61.0238b21: 明其契相可知。按摩羅亦名華箭。華器仗
T2225_.61.0238b24: 故名爲魔。諸外道人輩言是名欲主。亦名 T2225_.61.0238b25: 華箭。亦名五箭。破種種善事佛法中名爲
T2225_.61.0238b29: 云。竭麼羅應云犍陀摩。譯曰香花。此智 T2225_.61.0238c01: 猶如下次明契用。於中先擧喩。次正明用。 T2225_.61.0238c02: 此亦有四。初彈二乘作證。菩提心論云。剋 T2225_.61.0238c03: 證其果趣本涅槃已爲究竟是也。菩薩下二 T2225_.61.0238c04: 彈菩薩。住地謂十住地智悲等運稱爲菩薩。 T2225_.61.0238c05: 謂大智故不著生死。大悲故不住涅槃。而 T2225_.61.0238c06: 今唯住自地闕度生事。是云悲智不等。即 T2225_.61.0238c07: 菩薩非法也。乃至下總彈佛菩薩等。佛常 T2225_.61.0238c08: 住智悲定三徳。無有不等故云假使。是故 T2225_.61.0238c09: 下明佛説此智印意。承事諸佛是智。攝受 T2225_.61.0238c10: 衆生即悲。悲智等運正是王三昧也。 T2225_.61.0238c11: 具悲智義。是染義。染即悲也。大空 T2225_.61.0238c12: 義。般若明呪。故知是智也。此二字 T2225_.61.0238c13: 合故智悲等運也。準前章科祕密神變有十 T2225_.61.0238c14: 二門。從一切如來至持金剛。此因本二門 T2225_.61.0238c15: 也。准前釋知。爲一切至出已。此應實顯 T2225_.61.0238c16: 相二門也。此中無月輪圍繞住等者。前門 T2225_.61.0238c17: 已説略不具也。入世尊至爲一體。此顯力 T2225_.61.0238c18: 還源二門。於中闕第七顯智也。生大至掌 T2225_.61.0238c19: 中。此第八示相也。從彼至遊戲。前章訣云
T2225_.61.0238c22: 極殺故金至悉地果故。六卷云。由至極殺 T2225_.61.0238c23: 故住於金剛薩埵三摩地已。極堅牢故合同 T2225_.61.0238c24: 一體性。爲摩羅大菩薩身已。住於毘盧遮 T2225_.61.0238c25: 那佛心。説此嗢陀南曰。我實希有。自性清 T2225_.61.0238c26: 淨。以愛染故。奉事如來。雖有離染。得清 T2225_.61.0238c27: 淨者。能以染故。而調伏之。爾時摩羅大菩 T2225_.61.0238c28: 薩從佛心出。依一切如來左邊月輪中住。 T2225_.61.0238c29: 復請教示。爾時世尊入一切如來愛染奉事 T2225_.61.0239a01: 加持金剛三摩地已。爲一切如來摩蘭拏金 T2225_.61.0239a02: 剛三摩地。盡衆生界喜愛一切安樂悦意受 T2225_.61.0239a03: 用故。乃至獲一切如來摩羅業最勝悉地果 T2225_.61.0239a04: 故。訣頌曰。現請教旨相者。經從由至極殺 T2225_.61.0239a05: 故至最勝悉地果故等。釋曰。謂以諸佛境 T2225_.61.0239a06: 界入衆生界。和合爲一成妙智相。在左月 T2225_.61.0239a07: 輪爲諸衆生現請因縁。故云爲摩羅大菩 T2225_.61.0239a08: 薩身。而此大菩薩善巧智相奉事如來。如來 T2225_.61.0239a09: 雖已離於愛染。由善巧故諸佛愛念。如世 T2225_.61.0239a10: 恩愛不相捨離。故攝爲一體住於自心説 T2225_.61.0239a11: 調伏偈。如經可解。次第菩薩出現請教示 T2225_.61.0239a12: 相。如來復入念其所應。乃至一切獲得勝益。 T2225_.61.0239a13: 故云最勝悉地果故等。此中句義已如上釋。 T2225_.61.0239a14: 更不繁詞也。依經思之可解耳。解云。頌 T2225_.61.0239a15: 曰下初示科可知。釋曰下次正釋文。謂以 T2225_.61.0239a16: 諸佛等釋極殺故三字。諸佛境界謂花器仗。 T2225_.61.0239a17: 以此箭射殺一切衆生。故經云極殺故。花 T2225_.61.0239a18: 器仗者其實諸佛大染智。以此入一切衆生 T2225_.61.0239a19: 殺染而成淨。故云諸佛境界入衆生界也。 T2225_.61.0239a20: 是此染智從金剛薩埵大菩提智而生故。經 T2225_.61.0239a21: 云金剛薩埵三摩地堅牢故。宋譯云。於一 T2225_.61.0239a22: 切世界廣施作已。彼摩羅性於金剛薩埵三
T2225_.61.0239a25: 殺義故。和合爲一等者。釋聚爲一體等文。謂 T2225_.61.0239a26: 令一切衆生爲金剛花器仗妙智相。故經云 T2225_.61.0239a27: 生摩羅大菩薩身。在左月輪者。次經云一切
T2225_.61.0239b03: 下釋住世尊毘盧遮那佛心文。謂如來悉離 T2225_.61.0239b04: 愛悲相故湛如虚。但由菩薩善巧智故無 T2225_.61.0239b05: 應而應。故擧喩云世恩愛等。其義可知。説 T2225_.61.0239b06: 調伏偈者。是此染智上殺諸佛下殺衆生。 T2225_.61.0239b07: 故經云極殺即是調伏也。此調伏者大悲爲 T2225_.61.0239b08: 體。即與觀音遍調伏同。非是阿毘遮法也。 T2225_.61.0239b09: 次解偈文。初二句先明尊體。次二句明其 T2225_.61.0239b10: 用。奇哉自性清淨者。先自嘆也。染欲者即 T2225_.61.0239b11: 是金剛薩埵大菩提性。故云自性淨。故出 T2225_.61.0239b12: 生云。於一切如來菩提無染淨體而生金剛 T2225_.61.0239b13: 愛。者。是白色淨法界義。字大空 T2225_.61.0239b14: 無去無來義。是此二字倶自性清淨義也。隨 T2225_.61.0239b15: 染欲自然者正明尊體。隨謂奉事義。染欲 T2225_.61.0239b16: 即染愛。上云奉事如來奉事衆生。染愛如 T2225_.61.0239b17: 來染愛衆生是也。故六卷偈云。以染愛故 T2225_.61.0239b18: 奉事如來。自然者具如普賢章辨之 離欲 T2225_.61.0239b19: 清淨故者。此句明次句所以。故置第五轉 T2225_.61.0239b20: 聲云故。是此摩羅大欲離世間小欲本性
T2225_.61.0239b23: 伏故云以染而調伏。是正摩羅菩薩善巧作 T2225_.61.0239b24: 用也。次第菩薩下。釋時彼摩羅已下文。經 T2225_.61.0239b25: 云。從世尊心下依左月輪而住復請教令
T2225_.61.0239b28: 念其所應。加持者是護念義也。六卷經云。 T2225_.61.0239b29: 入一切如來愛染奉事加持。應知今經云隨 T2225_.61.0239c01: 即是奉事義也。乃至者等取經金剛三摩地。 T2225_.61.0239c02: 上頻釋故今即略也。一切獲得等下。釋受一 T2225_.61.0239c03: 切如來能殺等文。此第五顯益科。故云獲 T2225_.61.0239c04: 得勝益等。故云下總結。上所云勝益即是悉 T2225_.61.0239c05: 地。故踏上文云故云最勝等也。此中句義 T2225_.61.0239c06: 者指第三現請教示中五種科。今依上訣以 T2225_.61.0239c07: 明其義。經極殺故至大菩薩身。此第一攝 T2225_.61.0239c08: 相也。住毘盧遮至偈末。此第二還源也。時彼 T2225_.61.0239c09: 摩羅至復請教示。此第三現請也。時世尊 T2225_.61.0239c10: 至殺三昧耶。此第四現法也。盡無餘至悉 T2225_.61.0239c11: 地果故。此第五顯益也。又今經云受一切如 T2225_.61.0239c12: 來能殺三昧耶者。宋譯云以一切如來摧伏
T2225_.61.0239c15: 則彼金剛至能施諸安樂。六卷云。授彼金 T2225_.61.0239c16: 剛弓箭與摩羅大菩薩雙手已。是時一切如 T2225_.61.0239c17: 來以金剛弓箭與其潅頂。時金剛弓菩薩摩 T2225_.61.0239c18: 訶薩以其金剛箭殺一切如來説此嗢陀 T2225_.61.0239c19: 南曰。此是諸佛。無垢染智。能以染愛。害離 T2225_.61.0239c20: 染者。悉能授與。一切安樂。訣云。頌授菩提 T2225_.61.0239c21: 弓箭者。經授彼金剛弓箭乃至一切安樂等。 T2225_.61.0239c22: 釋曰。潅頂之法略如前釋。授此智相而説 T2225_.61.0239c23: 偈等者。欲令菩薩及諸有情見聞此法。受 T2225_.61.0239c24: 持修行不生疑礙。故云此是諸佛無染智。能 T2225_.61.0239c25: 以染愛染離染者。悉能授與一切安樂。是 T2225_.61.0239c26: 名彈撃智印。即弓箭之表也 解云。頌授下 T2225_.61.0239c27: 先辨文科可知。釋曰。下正釋文。潅頂之法 T2225_.61.0239c28: 等者准上訣釋。凡潅頂法有光明等五種。今 T2225_.61.0239c29: 此中但説智印及名號二種潅頂也。授此智 T2225_.61.0240a01: 相等者。彼金剛箭授與雙手云授與智相。 T2225_.61.0240a02: 而後金剛弓菩薩自説偈也。經云。以金剛箭 T2225_.61.0240a03: 殺一切如來説此嗢陀南。宋譯云。以彼金
T2225_.61.0240a06: 云殺也。欲令菩薩下明説偈意也。言爲 T2225_.61.0240a07: 令諸衆生不生疑惑故。自説此偈故疏 T2225_.61.0240a08: 釋云令信偈也。云此下釋偈意。此是者指 T2225_.61.0240a09: 金剛箭體。諸佛者謂毘盧遮那也。宋譯云。此 T2225_.61.0240a10: 是一切大覺尊。無垢染智者。釋無瑕穢云 T2225_.61.0240a11: 無垢。四卷云離垢。謂離垢淨。普賢眞言釋 T2225_.61.0240a12: 云。微是離也。羅闍是塵垢也。謂 T2225_.61.0240a13: 除一切障也。或可本性清淨云無瑕穢。宋
T2225_.61.0240a16: 染即害義。離染者者厭離即離染。准上釋 T2225_.61.0240a17: 總有三種。二乘菩薩及諸佛各住自證。云 T2225_.61.0240a18: 離染者。宋譯云。以彼染法害清淨。清淨即 T2225_.61.0240a19: 離染。略出云。三界極重罪不過於厭離。汝 T2225_.61.0240a20: 於貪欲處莫生厭離心。故以大染箭射彼 T2225_.61.0240a21: 厭離。故經云害厭離。悉能授與等者。釋第 T2225_.61.0240a22: 四句上云。以奉事如來故如來愛樂。以
T2225_.61.0240a25: T2225_.61.0240a26: T2225_.61.0240a27: T2225_.61.0240a28: T2225_.61.0240a29: T2225_.61.0240b01: T2225_.61.0240b02: T2225_.61.0240b03: T2225_.61.0240b04: 沙門曇寂撰 T2225_.61.0240b05: 爾時婆伽至日囉娑度。六卷云。爾時世尊 T2225_.61.0240b06: 復入歡喜王大菩薩三摩地。所生薩埵加持 T2225_.61.0240b07: 金剛三摩地已。從其心出一切如來歡喜善 T2225_.61.0240b08: 哉。名一切如來心。説此陀羅尼曰。跋折羅 T2225_.61.0240b09: 娑度。訣云。第四一切如來善哉智金剛踊躍 T2225_.61.0240b10: 大菩薩三昧門。述此意者。所謂諸法智性 T2225_.61.0240b11: 空寂清淨。一切如來以此智道綱紀有情。而 T2225_.61.0240b12: 諸聖賢未達源際以爲差別。縱其入者太 T2225_.61.0240b13: 過即空見之甚也。其未入者不及即愚凡之 T2225_.61.0240b14: 極也。而此二輩行雖殊異太過不及皆未 T2225_.61.0240b15: 入故。於諸如來功徳智藏不生忻樂。亦 T2225_.61.0240b16: 不稱歎。大智明見慜斯輩故。現此智相名 T2225_.61.0240b17: 曰善哉。遇斯光者便生踊躍故。號此智 T2225_.61.0240b18: 名歡喜王。其次第者。謂成就如來普賢菩提 T2225_.61.0240b19: 金剛智藏鉤弓神變妙莊嚴相。彼無智住空 T2225_.61.0240b20: 者。縱令得見皆不隨喜亦不稱歎。故佛 T2225_.61.0240b21: 訶言如盲如聾。所以如來大智善巧力故。 T2225_.61.0240b22: 爲利斯輩現善哉智。潅菩薩頂及諸衆生。 T2225_.61.0240b23: 若入功徳門者。持此法印而稱祕明。一切 T2225_.61.0240b24: 諸佛無不稱善者。佛稱善故彼住空者雖不 T2225_.61.0240b25: 喜樂亦皆稱善。以稱善因縁。漸當覺悟。 T2225_.61.0240b26: 由一切聖賢稱歎故。其修行者踊躍無量。故 T2225_.61.0240b27: 以漸次第四而説。即此第四智。即前普賢 T2225_.61.0240b28: 金剛三昧一切用智。其中祕密神變境界。更 T2225_.61.0240b29: 亦不別列。以一相故應知。次下釋文。文 T2225_.61.0240c01: 有四門。而爲頌曰。如來歡喜心。祕密神變 T2225_.61.0240c02: 相。現請教旨故。授彼善哉智。經爾時世 T2225_.61.0240c03: 尊復入歡喜王至娑度等者。此如來歡喜心 T2225_.61.0240c04: 也。釋曰。謂從前三昧出又入此歡喜王三昧。 T2225_.61.0240c05: 故言復入也。三摩耶等持義如上釋。祕明 T2225_.61.0240c06: 云拔折羅沙度。正翻爲金剛善哉。此聲句遍 T2225_.61.0240c07: 加持故。能破不善入善品中。彼不歡喜者 T2225_.61.0240c08: 皆生歡喜。故稱金剛善哉。此善哉智極堅 T2225_.61.0240c09: 牢故 解云。文分爲三。初標三昧門。二辨 T2225_.61.0240c10: 大意。三隨文釋意。初中善哉智者。梵音 T2225_.61.0240c11: 此云善哉。踊躍即歡喜義也。善哉是智 T2225_.61.0240c12: 印。踊躍即菩薩名。故經云極喜王大菩薩。 T2225_.61.0240c13: 述此意者下二辨大意。亦有二。初辨大意。 T2225_.61.0240c14: 次明次第。初中所謂諸法智性等者。先標 T2225_.61.0240c15: 智體。祕經初明東方四菩薩三昧中。明此
T2225_.61.0240c18: 密心。善口善意善身三善法門三業清淨。讃
T2225_.61.0240c21: 之空寂清淨。一切如來以此智道等者。明 T2225_.61.0240c22: 説此智印意也。綱紀有情者。字彙云。綱 T2225_.61.0240c23: 居朗切音岡維紘繩。論語子鉤而不綱。又綱 T2225_.61.0240c24: 總也。朱注云。綱以大繩屬綱絶流而漁者 T2225_.61.0240c25: 也。紀又字彙云。居里切音己維也。綱紀大 T2225_.61.0240c26: 曰綱小曰紀。總之曰綱。周之日紀。此中 T2225_.61.0240c27: 約喩。謂以此智道救濟有情。猶如綱紀 T2225_.61.0240c28: 絶流執魚。故云綱紀有情。而諸賢聖下。明 T2225_.61.0240c29: 現此智印所因也。此有三種。初諸賢聖 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 [行番号:有/無] [返り点:無/有] [CITE] |