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金剛頂大教王經私記 (No. 2225_ 曇寂撰 ) in Vol. 61
T2225_.61.0296a01: 出現一切如來承旨天女。説陀羅尼曰。跋 T2225_.61.0296a02: 折羅補瑟鞞。釋曰。此第三護念也。文亦爲 T2225_.61.0296a03: 二。初明三昧耶從自心出。言承旨者謂 T2225_.61.0296a04: 受佛教旨爲供養。故云承旨。宋譯云一切 T2225_.61.0296a05: 如來鉢羅帝訶陵大明妃。應是承旨梵名。今 T2225_.61.0296a06: 未撿得。疏云。此等天女各有三義。一者婢 T2225_.61.0296a07: 使。二是承旨。三者女使。雖各具三義。譯者 T2225_.61.0296a08: 從一義偏立名也。初後二大從婢使義。第
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T2225_.61.0296a13: 藏。故心要云金剛寶蓮。始本雖異其性堅 T2225_.61.0296a14: 實。二乘外道世間八風不能動壞。故云金 T2225_.61.0296a15: 剛。由毘盧遮那鬘供養故。本具覺花開敷莊
T2225_.61.0296a18: 華開敷佛。身相金色普放光明。如住離垢 T2225_.61.0296a19: 三昧之標相。始自菩提心種子長養大悲
T2225_.61.0296a22: 花供。而實毘盧遮那者。衆生本具自性清淨 T2225_.61.0296a23: 心。一切衆生從本已來。即是華臺之藏。四種 T2225_.61.0296a24: 煩惱常自在故。爲彼自覆弊不能覺知。猶 T2225_.61.0296a25: 如蓮花在於泥中。今從祕明流出覺華光 T2225_.61.0296a26: 明。供養衆生本具毘盧遮那。破彼迷闇開 T2225_.61.0296a27: 其心花。若有衆生持此祕明者。雖是凡 T2225_.61.0296a28: 夫即同大覺。是即護念之意也。 ![]() T2225_.61.0296a29: 云如如字。即平等性智本具覺花。上點入證。 T2225_.61.0296b01: 證得如如心藏開敷。猶如盛敷蓮花。謂之 T2225_.61.0296b02: 萬徳莊嚴花開敷也。又 ![]() T2225_.61.0296b03: 此章中皆云供養。至文當悉 T2225_.61.0296b04: 從一切如至持金剛。六卷云。説此陀羅尼時 T2225_.61.0296b05: 從一切如來即彼婆伽梵執金剛。釋曰。從 T2225_.61.0296b06: 此已下至如來身。是第二頌祕密神變相。文 T2225_.61.0296b07: 分爲三。初依因。次普遍。後顯實。此初依因 T2225_.61.0296b08: 也。如前可知 T2225_.61.0296b09: 爲一切花供養嚴飾舒遍一切虚空界出已。 T2225_.61.0296b10: 六卷云。爲一切供養莊嚴花遍虚空。釋曰。 T2225_.61.0296b11: 此第二普遍也。前依因者是普賢心。無處 T2225_.61.0296b12: 不遍義。以無處不遍故。以佛神力故爲花 T2225_.61.0296b13: 供養雲海。舒遍一切虚空界也。是南方三 T2225_.61.0296b14: 昧故云遍虚空界。對前舒遍一切金剛界等。 T2225_.61.0296b15: 其異可知 T2225_.61.0296b16: 從彼一切至如來身出已。六卷云。復從莊嚴 T2225_.61.0296b17: 花中出一切世界微塵等如來身已。釋曰。 T2225_.61.0296b18: 此第三顯實也 彼一切花供養者。即是無 T2225_.61.0296b19: 染智所出。萬徳莊嚴覺花智印。此經宗有智 T2225_.61.0296b20: 則有身故。從智出微塵數身也 T2225_.61.0296b21: 復聚爲一至天女形。六卷云。復一體性爲金 T2225_.61.0296b22: 剛承旨花供養天女身。釋曰。是第三頌攝相 T2225_.61.0296b23: 而説嘆。文分爲二。初攝相。後説嘆。此即 T2225_.61.0296b24: 攝相也 T2225_.61.0296b25: 依如來金至速疾獲供養。六卷云。依毘盧遮 T2225_.61.0296b26: 那世尊金剛摩尼峯樓閣左角月輪。説此嗢 T2225_.61.0296b27: 陀南曰。我是花供養。能爲寶莊嚴。供養諸 T2225_.61.0296b28: 如來。令速獲菩提。釋曰。此即説嘆爲二。初 T2225_.61.0296b29: 明住月輪 如來金剛摩尼者。前後三尊皆 T2225_.61.0296c01: 云世尊。獨於此章云如來何耶。宋譯及兩 T2225_.61.0296c02: 本四尊皆云世尊。若准諸本。今經恐是梵 T2225_.61.0296c03: 本寫誤。次釋偈者。第一句正明智印體。所 T2225_.61.0296c04: 謂金剛覺花。花是莊嚴義故。次句云能作諸 T2225_.61.0296c05: 莊嚴。理趣釋云。莊嚴清淨句是菩薩位者。由
T2225_.61.0296c08: 此云萬徳莊嚴覺花開敷。以此上献諸佛 T2225_.61.0296c09: 下施衆生。因果等莊嚴故云能作諸莊嚴。後 T2225_.61.0296c10: 二句明花供本。從平等性智而起。寶性者 T2225_.61.0296c11: 即平等性也。寶種子 ![]() T2225_.61.0296c12: 即是平等性智。故聖位云證無染智。無染智 T2225_.61.0296c13: 即如如無垢平等性智也。或可。如來謂因位 T2225_.61.0296c14: 如來。寶性即佛性。故佛性亦云寶王如來 T2225_.61.0296c15: 性。一切衆生等具佛性。以此供養因如來 T2225_.61.0296c16: 令佛性顯現。故云速疾獲供養。然上云速 T2225_.61.0296c17: 證菩提。次云獲一切佛眼。獨於南方云獲 T2225_.61.0296c18: 供養者。供養梵云 ![]() ![]() ![]() ![]()
T2225_.61.0296c21: 速獲菩提。菩提即覺花也。聖位云。開敷心 T2225_.61.0296c22: 花證無染智 T2225_.61.0296c23: T2225_.61.0296c24: T2225_.61.0296c25: T2225_.61.0296c26: T2225_.61.0296c27: 沙門曇寂撰 T2225_.61.0296c28: 爾時世尊觀自在王如來。六卷云。爾時觀 T2225_.61.0296c29: 自在王如來。釋曰。從此以下第三明四方 T2225_.61.0297a01: 如來供養毘盧遮那門中。第三一切如來燈 T2225_.61.0297a02: 光明供養莊嚴菩薩三摩地。一切如來光明 T2225_.61.0297a03: 遍法界智也。心要云。花已供養未得光明。 T2225_.61.0297a04: 即觀自在王如來於内心中流出金剛智燈。 T2225_.61.0297a05: 承事供養毘盧遮那如來。光明照徹獲得 T2225_.61.0297a06: 眼清淨。内外障色悉咸覩見。於内智燈照 T2225_.61.0297a07: 一切法。本性清淨由若摩尼。百千光明無能 T2225_.61.0297a08: 映蔽。智慧之日由斯燈焉。此乃金剛燈菩薩 T2225_.61.0297a09: 智照也。次釋經文亦分爲三。爲頌曰。諸佛 T2225_.61.0297a10: 女使心。祕密神變相。攝相而説嘆。初諸佛 T2225_.61.0297a11: 女使心者。從爾時世尊至祕明末。於中三 T2225_.61.0297a12: 門。一擧身。二明行。三護念。是初擧身可知 T2225_.61.0297a13: 奉答世尊至三摩地。六卷云。復爲隨外供 T2225_.61.0297a14: 養世尊毘盧遮那故。入一切如來光明供養 T2225_.61.0297a15: 三摩地所生金剛三摩地已。釋曰。此第二明 T2225_.61.0297a16: 行也。亦爲二。初明入三昧耶之由。次入一 T2225_.61.0297a17: 切下。正明佛入三昧耶。一切如來光明者。 T2225_.61.0297a18: 即祕明之號也。謂内證金剛智燈故外放光 T2225_.61.0297a19: 明。遍照十方世界承事供養一切如來。能 T2225_.61.0297a20: 破一切衆生無明黒暗。故云光明。宋譯云 T2225_.61.0297a21: 燈供養三昧。燈表智體。光明即用也。次 T2225_.61.0297a22: 明所生加持名。如前可知 T2225_.61.0297a23: 一切如來至日囉路計。六卷云。從其心出 T2225_.61.0297a24: 現一切如來女使者。説陀羅尼曰。跋折羅路 T2225_.61.0297a25: 雞。釋曰。此第三護念也。亦分爲二。初明三 T2225_.61.0297a26: 昧耶從自心出。女使者宋譯云訥頂大明
![]() ![]() T2225_.61.0297b02: 世眞言釋云嚧迦。嚧迦世間也。即是暗冥 T2225_.61.0297b03: 之義。所謂無明也。側有阿聲即本無義也。
![]() ![]() T2225_.61.0297b06: 間暗冥即是眞明。名爲深般若。即是所謂
![]() ![]() T2225_.61.0297b10: 明。寶積第五十四云放光如來是也。燈體 T2225_.61.0297b11: 即光明。光明不離體故互相用也 T2225_.61.0297b12: 從一切如至持金剛。六卷云。説此陀羅尼時 T2225_.61.0297b13: 從一切如來心即彼薄伽梵執金剛。釋曰。從 T2225_.61.0297b14: 此以下至如來身出已。是第二頌祕密神變 T2225_.61.0297b15: 相。文分爲三。初依因。次普遍。後顯實。此初 T2225_.61.0297b16: 依因也 T2225_.61.0297b17: 出一切光明界供養嚴飾舒遍盡法界。六卷 T2225_.61.0297b18: 云。爲一切世界供養莊嚴光明出遍法界。 T2225_.61.0297b19: 釋曰。此第二普遍也。是西方法部三昧故云 T2225_.61.0297b20: 盡法界。對前金剛界及虚空界。其異可知。 T2225_.61.0297b21: 盡法界者。謂法界非一故云盡。疏第三云。 T2225_.61.0297b22: 經云。爾時毘盧遮那世尊。本昔誓願成就無 T2225_.61.0297b23: 盡法界度脱無餘衆生界故。一切如來同共 T2225_.61.0297b24: 集會。漸次證入大悲藏發生三摩地者。以 T2225_.61.0297b25: 如來本行菩薩道時立如是誓願。我當成 T2225_.61.0297b26: 就一切諸佛法界。悉皆度脱無餘衆生界。今 T2225_.61.0297b27: 所願已滿而應度衆不盡。以衆生無盡即 T2225_.61.0297b28: 法界亦無盡也。界有三種。所謂法界・心界・ T2225_.61.0297b29: 衆生界。離法界無別衆生界。衆生界即是 T2225_.61.0297c01: 法界。離心界無別法界。法界即是心界。當 T2225_.61.0297c02: 知此三種無二無別。爲欲轉釋法界義故。
T2225_.61.0297c05: 一心。故云三種無別。攝三爲二。謂理及 T2225_.61.0297c06: 事。法界心界理也。衆生界事也。周遍如是 T2225_.61.0297c07: 事理法界故。云舒遍盡法界也 T2225_.61.0297c08: 從彼一切至如來身出已。六卷云。從彼光明 T2225_.61.0297c09: 中復出一切世界微塵等如來身已。釋曰。 T2225_.61.0297c10: 此即顯實也。光明是智。身即是色。智爲身 T2225_.61.0297c11: 故。如來色身猶如金剛界更無有壞。是以 T2225_.61.0297c12: 此身顯現稱云顯實。應知三輪皆實名實 T2225_.61.0297c13: 相身。如是妙身不出而出。出而不出。所謂 T2225_.61.0297c14: 不起滅定而現威儀。今且約衆生故云出 T2225_.61.0297c15: 已 T2225_.61.0297c16: 復聚爲一至明天女身。六卷云。復同一體性 T2225_.61.0297c17: 爲金剛光明天女身。釋曰。從此已下至偈 T2225_.61.0297c18: 末。是第三偈攝相而説歎。文分爲二。初攝 T2225_.61.0297c19: 相。後説嘆。此即初也 T2225_.61.0297c20: 依世尊金至一切佛眼。六卷云。依毘盧遮那 T2225_.61.0297c21: 金剛摩尼峯樓閣左角邊月輪中。説此嗢陀 T2225_.61.0297c22: 南曰。我爲光供養。是大清淨燈。具此光 T2225_.61.0297c23: 明時。疾得諸佛眼。釋曰。此即説歎爲二。初 T2225_.61.0297c24: 明住月輪如文。後正説偈奇嘆亦爲二。初 T2225_.61.0297c25: 二句正嘆智身也。於中第一句先自奇嘆。 T2225_.61.0297c26: 我廣大者。東方破見惑。南方破修惑。今破 T2225_.61.0297c27: 根本無明。故聖位云破一切衆生無明住地。 T2225_.61.0297c28: 勝鬘經云。無明住地其力最大。疏第九明不 T2225_.61.0297c29: 動降伏中云。大自在天三千世界之主。即是 T2225_.61.0298a01: 衆生自心。所謂無始無明住地。於諸惑中
T2225_.61.0298a04: 内心大我。所謂般若燈。以此大我滅除三 T2225_.61.0298a05: 千界主我慢高擧者也。宋譯經第七云。具徳 T2225_.61.0298a06: 金剛手説頌曰。大哉一切正覺尊。微妙金剛 T2225_.61.0298a07: 我廣大。由廣大性微妙故。普能舒遍於三
![]() ![]() T2225_.61.0298a10: 句正明智印。内心大我顯現。即是無量壽尊 T2225_.61.0298a11: 成覺三昧。稱此云燈。燈即所謂西方智慧 T2225_.61.0298a12: 身。微妙清淨更無與等。故云端嚴。如上辨 T2225_.61.0298a13: 之。端嚴梵語含清淨義。故兩本云以爲清淨 T2225_.61.0298a14: 燈。應知端嚴即清淨義也。以此妙法上獻 T2225_.61.0298a15: 諸佛燈燈無盡。下化衆生破無明暗。故 T2225_.61.0298a16: 云供養。次二句明燈功徳。初句明所由 T2225_.61.0298a17: 具光明者。具有二義。本性具及薫修具。以 T2225_.61.0298a18: 本性具故遇於如是大燈因縁。如法修行 T2225_.61.0298a19: 則薫發本性。而得大知見明燈。謂之獲得 T2225_.61.0298a20: 一切佛眼 一切佛眼者。所謂普眼也。藏
T2225_.61.0298a24: 云。猶見諸法實相名爲普眼。所謂見於
![]() ![]() ![]() ![]() T2225_.61.0298a27: 諸法實相故能破根本無明。而成大明故
T2225_.61.0298b03: 然智慧遍覺一切法。如盛敷蓮花無有點
T2225_.61.0298b09: 是心實際。心實際亦復不可得。故曰極無自 T2225_.61.0298b10: 性心生也。此心望前二劫。猶如蓮花盛敷。 T2225_.61.0298b11: 故驗知。見一切佛者。即見心實盛敷蓮花。 T2225_.61.0298b12: 即是佛眼也 T2225_.61.0298b13: 爾時世尊不空成就如來。六卷云。爾時不 T2225_.61.0298b14: 空成就如來。釋曰。從此已下第四明四方如 T2225_.61.0298b15: 來供養毘盧遮那中。第四一切如來塗香供 T2225_.61.0298b16: 養三摩地智也。心要云。燈已供養未得清 T2225_.61.0298b17: 涼。即不空成就如來於内心中流出金剛塗 T2225_.61.0298b18: 香菩薩。執持香印供養毘盧遮那如來。此 T2225_.61.0298b19: 妙塗香能除一切有情欝熱之疾。能獲如來 T2225_.61.0298b20: 五分法身戒定慧解脱解脱知見。莊嚴其體 T2225_.61.0298b21: 亦能證得清涼菩提之心廣大圓滿。此乃金 T2225_.61.0298b22: 剛塗香菩薩供養也。今隨文釋。亦分爲三。 T2225_.61.0298b23: 爲頌曰。諸佛婢使心。祕密神變相。攝相而 T2225_.61.0298b24: 説嘆。初諸佛婢使心者。從爾時世尊至祕 T2225_.61.0298b25: 明末。於中爲三。一擧身。二明行。三護念。爾 T2225_.61.0298b26: 時世尊等初擧身也 T2225_.61.0298b27: 奉答毘盧至三摩地。六卷云。復爲隨外供 T2225_.61.0298b28: 養毘盧遮那故。入一切如來塗香供養三摩 T2225_.61.0298b29: 地。所生名金剛三摩地已。釋曰。即第二 T2225_.61.0298c01: 明行爲二。初明入三昧耶之由如文。入一 T2225_.61.0298c02: 切下。正明佛入三昧耶也。塗香供養者。是 T2225_.61.0298c03: 祕明之號也 T2225_.61.0298c04: 一切如來至日囉巘題。六卷云。從其心出 T2225_.61.0298c05: 現一切如來婢使者。説陀羅尼曰。跋折羅 T2225_.61.0298c06: 騫提。釋曰。此第三護念也。亦分爲二。初 T2225_.61.0298c07: 明三昧耶從自心出 婢使者。宋譯云際
T2225_.61.0298c15: 也。故 ![]() ![]() ![]() ![]() ![]() T2225_.61.0298c16: 是法界。法界即法身。法身即微細無礙。應知 T2225_.61.0298c17: ![]() ![]() ![]() ![]() ![]() T2225_.61.0298c18: 云食香。婆沙第七十明中有色云。問。中有 T2225_.61.0298c19: 微細。一切牆壁山厓樹等皆不能礙。此彼中 T2225_.61.0298c20: 有爲相礙耶。有作此説。此彼中有亦不相
![]() ![]() T2225_.61.0298c23: ![]() T2225_.61.0298c24: 身所得身。故云極微細。微細即五分法身。 T2225_.61.0298c25: 五分法身即成事智也。華嚴大疏二十一云。 T2225_.61.0298c26: 經。何等爲出世間法。所謂戒定惠解脱解 T2225_.61.0298c27: 脱知見。疏。無漏五蘊亦名無取五蘊。亦有 T2225_.61.0298c28: 二類。仍本名亦色等不與漏相應。故名 T2225_.61.0298c29: 爲無漏。二從已轉立名。即五分法身如今 T2225_.61.0299a01: 文是。欲顯戒等徳是可欣。從極果標以 T2225_.61.0299a02: 出世。理實亦有世間戒等。戒定慧三上來頻 T2225_.61.0299a03: 釋。解脱即是離繋。名爲解脱知見。由離繋
T2225_.61.0299a06: 法身。即是護念也 T2225_.61.0299a07: 從一切如來至持金剛。六卷云。説此陀羅 T2225_.61.0299a08: 尼時。從一切如來心。即彼薄伽梵執金剛。 T2225_.61.0299a09: 釋曰。從此以下至如來身出已。是第二頌祕 T2225_.61.0299a10: 密神變相。文分爲三。初依因。次普遍後顯 T2225_.61.0299a11: 實。此即依因也 T2225_.61.0299a12: 出一切塗至一切法界。六卷云。爲一切如來 T2225_.61.0299a13: 塗香供養莊嚴而出。釋曰。此次普遍也。是 T2225_.61.0299a14: 北方尊羯磨通三故云一切法界。一切即北 T2225_.61.0299a15: 方稱號也。理趣經云。一切業平等現等覺
T2225_.61.0299a18: 法界故云普遍 T2225_.61.0299a19: 從彼一切至等如來身。六卷云。又從塗香 T2225_.61.0299a20: 出一切世界微塵等如來身。釋曰。此即顯實 T2225_.61.0299a21: 也。准前可知 T2225_.61.0299a22: 出已復聚爲至天女身。六卷云。復同一體性 T2225_.61.0299a23: 爲金剛塗香天女身。釋曰。從此至偈末。是 T2225_.61.0299a24: 第三頌攝相而説嘆。文分爲二。初攝相。後 T2225_.61.0299a25: 説嘆。此即攝相也 T2225_.61.0299a26: 依世尊金至與一切身。六卷云。依毘盧遮那 T2225_.61.0299a27: 金剛摩尼峯樓閣左角邊月輪中。説此嗢陀 T2225_.61.0299a28: 南曰。我塗香供養。殊妙悦意者。能以如來 T2225_.61.0299a29: 香。遍授一切身。釋曰。此即説嘆爲二。初 T2225_.61.0299b01: 明住月輪如文。次正説偈奇嘆。於中第 T2225_.61.0299b02: 一句正嘆智身。從成事智流出旃檀微妙 T2225_.61.0299b03: 香。承事供養法界諸佛。非但承事諸佛。令 T2225_.61.0299b04: 一切衆生本具戒香自然發起。故云塗香供 T2225_.61.0299b05: 養。第二句明智印功徳。 ![]() ![]() T2225_.61.0299b06: 云微細。前明 ![]() ![]() ![]() ![]() T2225_.61.0299b07: 微妙義也。又 ![]() ![]() ![]() ![]() T2225_.61.0299b08: 喜。又 ![]() ![]() T2225_.61.0299b09: 切有情欝熱之疾。能獲如來五分法身。故 T2225_.61.0299b10: 云微妙悦意。即是所謂悦意果也。第十六 T2225_.61.0299b11: 云。悦意果謂最後果。當知得是心地者。即 T2225_.61.0299b12: 是毘盧遮那如來也。第三句明次句所由。是 T2225_.61.0299b13: 此戒香如來悦意果而非世間香。故云如來 T2225_.61.0299b14: 香。授與一切身者。宋譯云普熏一切清淨身。 T2225_.61.0299b15: 清淨有二。本性清淨及離垢淨。如次衆生及 T2225_.61.0299b16: 諸佛也。由此智印故莊嚴諸佛救濟有情。 T2225_.61.0299b17: 故云授與一切身。一切者北方羯磨之稱號。 T2225_.61.0299b18: 即所謂佛事生事二種妙業也 T2225_.61.0299b19: 一切如來至受教令女。釋曰。此第二總結爲 T2225_.61.0299b20: 二。初結別名。此有四句。如次相配香花 T2225_.61.0299b21: 燈塗四種供養 一切如來智者。所謂心王 T2225_.61.0299b22: 菩提 大菩提支分者。所謂三十七分法。菩 T2225_.61.0299b23: 提心眷屬。其餘可知 如是一切下。二結部 T2225_.61.0299b24: 類。是此四尊受四如來教令。供養中央毘盧 T2225_.61.0299b25: 遮那。故云受教令女 T2225_.61.0299b26: 爾時世尊大毘盧遮那如來。六卷云。爾時 T2225_.61.0299b27: 世尊毘盧遮那。釋曰。從此已下第四明鉤索 T2225_.61.0299b28: 鎖鈴攝入四大護金剛。文分爲二。初明四 T2225_.61.0299b29: 大護。後明總結。初中爲四。一明一切如來 T2225_.61.0299c01: 鉤菩薩三摩地鉤召智。二明一切如來羂索 T2225_.61.0299c02: 大菩薩三摩地引持智。三明一切如來鉤鎖 T2225_.61.0299c03: 大菩薩三摩地堅縛智。四明一切如來攝入 T2225_.61.0299c04: 大菩薩三摩地歡喜智。都名一切如來執事 T2225_.61.0299c05: 智。出生義云。以能召請引持堅留歡喜之 T2225_.61.0299c06: 事。於一切道場而奉請教令。人天得之而 T2225_.61.0299c07: 集解脱之衆。聖賢用之而接迷倒之流。則 T2225_.61.0299c08: 塔之四門之外操其業用住位者是也。由 T2225_.61.0299c09: 四菩薩智之所發起焉。於此中。初明一 T2225_.61.0299c10: 切如來鉤菩薩三摩地一切如來三摩地鉤召 T2225_.61.0299c11: 智者。心要云。八供養已畢。四攝之事未圓。 T2225_.61.0299c12: 即毘盧遮那内心中流出金剛鉤菩薩而召 T2225_.61.0299c13: 集之。夫爲鉤者有四攝義。愛語・布施・利行・ T2225_.61.0299c14: 同事。而能運度無量衆生。復有難調衆魔 T2225_.61.0299c15: 而能折伏。亦能控制狂象而皆順從。即是 T2225_.61.0299c16: 大菩提心廣大圓滿。堅固猛利決定不退。亦 T2225_.61.0299c17: 能召集一切賢聖降臨道場。能滿一切眞 T2225_.61.0299c18: 言行菩薩速證悉地。此乃金剛鉤菩薩召集 T2225_.61.0299c19: 之智也。次隨文釋。大分爲三。爲頌曰。諸 T2225_.61.0299c20: 佛印主心。祕密神變相。攝相而説嘆。初諸 T2225_.61.0299c21: 佛印主心者。從爾時世尊至祕明末。亦有 T2225_.61.0299c22: 三門。一擧報。二明行。三護念。爾時世尊下 T2225_.61.0299c23: 初擧報也。是毘盧遮那如來大悲方便化出 T2225_.61.0299c24: 四攝菩薩。而出四門攝取一切衆生三昧 T2225_.61.0299c25: 故。云爾時世尊毘盧遮那等 T2225_.61.0299c26: 復入一切至三摩地。六卷云。復入一切如來 T2225_.61.0299c27: 三摩地鉤菩薩三摩地鉤三摩地。所生薩埵 T2225_.61.0299c28: 金剛三摩地。釋曰。此第二明行也 言復入 T2225_.61.0299c29: 乃至鉤三摩耶者。正明佛入等持也 一 T2225_.61.0300a01: 切如來三昧耶者。先擧總名。一切諸佛同 T2225_.61.0300a02: 用此鉤。諸佛道同故。云一切如來三昧耶 T2225_.61.0300a03: 也 鉤三昧耶者。是明別名。鉤即四攝也。故 T2225_.61.0300a04: 禮懺云一切如來四攝智金剛鉤菩薩。心要
T2225_.61.0300a08: 成實論云。一者布施衣食等物攝取衆生。二 T2225_.61.0300a09: 者愛語隨意語。言取彼意故。三者利行爲 T2225_.61.0300a10: 他求利助成他事。同事如共一船。憂喜同 T2225_.61.0300a11: 故。又大品經云。財法二種攝取衆生名爲 T2225_.61.0300a12: 布施。六波羅蜜爲衆生説名爲愛語。教化 T2225_.61.0300a13: 衆生令行六度名爲利行。以神通力種種 T2225_.61.0300a14: 變化入五種中。與諸衆生同其事業名爲
T2225_.61.0300a17: 四攝。例如慈在初具四無量。疏第一釋彌 T2225_.61.0300a18: 勒尊云。慈氏菩薩者。謂佛四無量心。今以
T2225_.61.0300a21: 及兩本。當云所生名薩埵金剛三摩地。恐是 T2225_.61.0300a22: 回文未盡。言如來智相遍入塵界。展轉復入 T2225_.61.0300a23: 顯發智用自在無礙。故云所生。此尊在東 T2225_.61.0300a24: 方持菩提心印故稱薩埵。所到之處無能 T2225_.61.0300a25: 壞者故云金剛。三摩地者名爲等念。其義 T2225_.61.0300a26: 如前 T2225_.61.0300a27: 一切如來至日囉矩 T2225_.61.0300a28: 一切如來都掌印主。説陀羅尼曰。嚩日羅 T2225_.61.0300a29: 盎倶施。釋曰。此第三護念也。文分爲二。 T2225_.61.0300b01: 初明印衆主從自心生也 一切印衆主 T2225_.61.0300b02: 者。一切印衆謂曼荼羅海會差別智印。故 T2225_.61.0300b03: 兩經下文云。爲一切如來衆多差別智印 T2225_.61.0300b04: 出現。此鉤印能鉤召衆多差別智印。集 T2225_.61.0300b05: 曼荼羅故云一切印衆主。一切印衆之主。 T2225_.61.0300b06: 依主釋也。主之爲言王也。王能召集群庶 T2225_.61.0300b07: 無不應命者。故王菩薩亦鉤爲印。鉤總 T2225_.61.0300b08: 具四義。亦四攝皆有主義。至文當悉。六 T2225_.61.0300b09: 卷云都掌印主。謂鉤能召集諸印故稱都 T2225_.61.0300b10: 掌。即是王義也。宋譯云。即引入一切如來
T2225_.61.0300b16: 鉤尊之三昧也。具如前引心要。種子 ![]() T2225_.61.0300b17: 體是生死義。二點除遣義亦涅槃義。除遣生 T2225_.61.0300b18: 死置不老不死之甘露界。即鉤義也 T2225_.61.0300b19: 從一切如至持金剛。六卷云。説此陀羅尼時 T2225_.61.0300b20: 從一切如來心即彼薄伽梵執金剛。釋曰。從 T2225_.61.0300b21: 此以下至如來身。是第二頌祕密神變相。文 T2225_.61.0300b22: 分爲三。初依因。二普遍。後顯實。此即依因 T2225_.61.0300b23: 也 T2225_.61.0300b24: 出一切如來一切印衆。六卷云。爲一切如來 T2225_.61.0300b25: 差別智印出現。釋曰。此即普遍也。所召聖 T2225_.61.0300b26: 衆無邊故。能召鉤印亦復無量。故云一切印 T2225_.61.0300b27: 衆。一切印衆即鉤印。故宋譯云。成一切如 T2225_.61.0300b28: 來引入三昧大印衆爲出現已。兩經與今 T2225_.61.0300b29: 有少異矣 T2225_.61.0300c01: 從彼一切至如來身。六卷云。從彼印出一 T2225_.61.0300c02: 切世界微塵等如來。釋曰。此顯實也。非但 T2225_.61.0300c03: 印衆普遍世界。所出如來亦遍一切世界。 T2225_.61.0300c04: 何故爾者。應度衆生無量無邊。能化佛身 T2225_.61.0300c05: 亦復無數。故云微塵等。所現佛身皆與實 T2225_.61.0300c06: 相不相違背。故云顯實也 T2225_.61.0300c07: 復聚爲一至大菩薩身。六卷云。還同一體 T2225_.61.0300c08: 性爲金剛鉤大菩薩身。釋曰。從此至偈末。 T2225_.61.0300c09: 是第三頌攝相而説嘆。文分爲二。初攝相。 T2225_.61.0300c10: 後説嘆。此即攝相也 T2225_.61.0300c11: 依世尊金至諸曼荼羅。六卷云。依於世尊金 T2225_.61.0300c12: 剛摩尼樓閣金剛中間月輪。鉤集一切如來 T2225_.61.0300c13: 三摩地已。説嗢陀南曰。我是佛所有。堅固 T2225_.61.0300c14: 三摩地。集諸三摩地。祇奉一切壇。釋曰。此 T2225_.61.0300c15: 即説嘆爲二。初明住月輪。金剛門中月輪 T2225_.61.0300c16: 者。是東方發菩提心門。故云金剛。聖位 T2225_.61.0300c17: 云。守菩提心戸住東門月輪。鉤召一切等 T2225_.61.0300c18: 者。三昧耶者謂本誓義。一切諸佛本立大誓 T2225_.61.0300c19: 願。令一切衆生皆悉得無上菩提。本誓已立 T2225_.61.0300c20: 衆生未盡。是以如來大悲現鉤三昧。警覺 T2225_.61.0300c21: 諸佛令臆本誓。故云鉤召一切如來三昧 T2225_.61.0300c22: 耶。第九疏云。言本誓者如來現證此三昧
T2225_.61.0300c25: 一切衆生皆至無上菩提。濟衆生界未盡以 T2225_.61.0300c26: 來。我之事業終不休息。若有衆生隨我本 T2225_.61.0300c27: 誓發此誠實言時。亦令彼所爲事業皆悉
T2225_.61.0301a01: 同。鉤即三昧耶。與今大異。兩經與今同 T2225_.61.0301a02: 也。次奇嘆偈。亦分爲二。初二句嘆智身。鉤 T2225_.61.0301a03: 誓者鉤攝衆生爲義。即是諸佛本誓。故云
T2225_.61.0301a06: 可違越義也。略而言之。即是戒義也。故知 T2225_.61.0301a07: 鉤誓者即四攝戒也。阿闍梨根本四重中第 T2225_.61.0301a08: 四戒。名不利衆生行。四攝爲體。應思之。又 T2225_.61.0301a09: 戒具鉤義。遺教經云。譬如黒蛇在汝室睡。
![]() ![]() ![]() ![]() T2225_.61.0301a12: 者正奇嘆也。如來本誓濟衆生界未盡以來 T2225_.61.0301a13: 終不休息。故云堅固。稱三昧耶云金剛誓
T2225_.61.0301a16: 生。故云遍鉤召。集諸曼荼羅者。正明功用。 T2225_.61.0301a17: 曼荼羅亦具染淨二種故云諸。諸佛是清淨 T2225_.61.0301a18: 曼荼羅故。云諸有智畫師既了知已成立大 T2225_.61.0301a19: 悲曼荼羅。衆生是雜染曼荼羅故。云無智 T2225_.61.0301a20: 畫師自運諸法根源畫作三界。今鉤召諸 T2225_.61.0301a21: 佛集諸曼荼羅者。意爲警覺深定臆持本 T2225_.61.0301a22: 誓。普度衆生開見本具曼荼羅故。故云集 T2225_.61.0301a23: 諸曼荼羅也 T2225_.61.0301a24: 爾時世尊。六卷亦同。釋曰。從此以下第二 T2225_.61.0301a25: 明四大護金剛中。第二一切如來金剛羂索 T2225_.61.0301a26: 菩薩三摩地引入智門也。心要云。既具鉤 T2225_.61.0301a27: 義。引接之事未圓。即毘盧遮那佛内心中流 T2225_.61.0301a28: 出金剛索菩薩。能禁制一切煩惱無明妄想 T2225_.61.0301a29: 昏闇之心。能縛一切苦輪令得解脱。復能 T2225_.61.0301b01: 等引禪定大菩提心。一切印衆皆來聚會。微 T2225_.61.0301b02: 塵佛刹咸悉降臨曼荼羅道場共作佛事。今 T2225_.61.0301b03: 隨文釋。大分爲三。爲頌曰。諸佛引入心。祕 T2225_.61.0301b04: 密神變相。攝相而説嘆。釋曰。諸佛引入心 T2225_.61.0301b05: 者。從爾時世尊至祕明末。於中亦三門。一 T2225_.61.0301b06: 擧報。二明行。三護念。爾時世尊者。此初擧 T2225_.61.0301b07: 報也 T2225_.61.0301b08: 復入一切至三摩地。六卷云。復入一切如來 T2225_.61.0301b09: 三摩地引入摩訶菩提薩埵三摩地已。釋曰。 T2225_.61.0301b10: 此第二明行也 復入乃至薩埵三昧耶者。 T2225_.61.0301b11: 是明佛入三昧耶。先標總名如前 引入 T2225_.61.0301b12: 摩訶薩三摩耶者。是明別名。引入者即索 T2225_.61.0301b13: 義。是祕明號也。境界經云。在先鉤召一切
T2225_.61.0301b16: 兼餘故云引入。即是一切如來方便引攝之 T2225_.61.0301b17: 用也。四攝皆是大悲薩埵事業故。云摩訶 T2225_.61.0301b18: 薩埵三昧耶者如前。所生等者明所生三 T2225_.61.0301b19: 摩地名。此智印能護念衆生。故云三摩地 T2225_.61.0301b20: 也 T2225_.61.0301b21: 一切如來至日囉播 T2225_.61.0301b22: 導引一切如來入使者。説陀羅尼曰。跋折 T2225_.61.0301b23: 羅跋捨。釋曰。此第三護念也。文分爲二。初 T2225_.61.0301b24: 明印入承旨從自心出 一切如來印入 T2225_.61.0301b25: 承旨者。一切如來印謂海會諸尊。所謂差別 T2225_.61.0301b26: 智印也。入謂引入即索義也。是引入一切如 T2225_.61.0301b27: 來印承旨故。云一切如來印入承旨。宋譯 T2225_.61.0301b28: 云。即引入一切如來印。鉢羅帝訶羅從自
T2225_.61.0301c02: 與宋譯不異。何者引入一切如來印承旨 T2225_.61.0301c03: 故。名爲入承旨故。鉢囉帝訶羅即是承旨梵 T2225_.61.0301c04: 名。前華供下亦有此梵名。今經云承旨天 T2225_.61.0301c05: 女。四卷云。導引一切如來入印使者。此經 T2225_.61.0301c06: 意一切如來以爲所引。通已成當成二種如 T2225_.61.0301c07: 來。印字爲使者名云入印使者。入印即索 T2225_.61.0301c08: 印也。是導引一切如來羂索智印故。云入 T2225_.61.0301c09: 印使者。與今經其意大異。六卷無印字。義 T2225_.61.0301c10: 即與四卷同也。疏云。從自心出導引一切 T2225_.61.0301c11: 賢聖。入於金剛道場亦承如來嚴旨故。云 T2225_.61.0301c12: 印入承旨。又承佛旨引出三乘泥濁。令入 T2225_.61.0301c13: 祕密佛乘故云引入。故分別聖位云。脱於
T2225_.61.0301c16: 入無盡莊嚴金剛道場也。次祕明句義云。
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T2225_.61.0301c21: 生脱於二乘實際淤泥。第五釋不動羂索 T2225_.61.0301c22: 云。羂索是菩提心中四攝方便。以此執繋不
![]() T2225_.61.0301c25: 子 ![]() ![]()
![]() T2225_.61.0301c29: 從一切如至持金剛。六卷云。説此陀羅尼時 T2225_.61.0302a01: 從一切如來心。即彼薄伽梵執金剛。釋曰。從 T2225_.61.0302a02: 此已下至如來身。是第二頌祕密神變相。文 T2225_.61.0302a03: 分爲三。初依因。次普遍。後顯實。此即初也」 T2225_.61.0302a04: 出一切如至引入印主。六卷云。爲一切如來 T2225_.61.0302a05: 衆多差別印出現。釋曰。此即普遍也。宋譯 T2225_.61.0302a06: 云。成一切如來引入三昧大印衆爲出現 T2225_.61.0302a07: 已。四卷云。以爲一切如來引入群印。六卷 T2225_.61.0302a08: 出上。此三本皆印衆義。隨考前後文。此三 T2225_.61.0302a09: 本文語雖異。四攝皆印衆義也。然今經鉤 T2225_.61.0302a10: 及鎖下云印衆。鈴及此章並云印主。前後 T2225_.61.0302a11: 不一准。又當章顯實文云。從彼一切如來引
T2225_.61.0302a14: 科。但云印主亦難決云寫誤。且期有智 T2225_.61.0302a15: 決耳。疏依印主義解。疏云。言印主者爲 T2225_.61.0302a16: 引一切衆之主故云印主。言印衆者。諸一 T2225_.61.0302a17: 切如來菩薩聖衆各持智印故名印衆。出 T2225_.61.0302a18: 現衆多引入智印遍周世界。故云出一切如 T2225_.61.0302a19: 來等也 T2225_.61.0302a20: 從彼一切至如來身。六卷云。又從彼印出 T2225_.61.0302a21: 一切世界微塵等如來身。釋曰。此顯實也如 T2225_.61.0302a22: 前 T2225_.61.0302a23: 復聚爲一至大菩薩身。六卷云。還同一體 T2225_.61.0302a24: 性爲金剛索大菩薩身。釋曰。從此以下至 T2225_.61.0302a25: 偈末。是第三頌。攝相而説歎。文分爲二。初 T2225_.61.0302a26: 攝相。後説歎。此即攝相也 T2225_.61.0302a27: 依世尊金至復引入此。六卷云。依於世尊金 T2225_.61.0302a28: 剛摩尼峯樓閣間月輪。引入一切如來已。 T2225_.61.0302a29: 説此嗢陀南曰。我是如來有。金剛堅羂索。 T2225_.61.0302b01: 設入諸微塵。我皆能引入。釋曰。此即説嘆。 T2225_.61.0302b02: 亦爲二初明住月輪。是南方寶部故云寶 T2225_.61.0302b03: 門間。聖位經云成衞護功徳戸。前東方是菩 T2225_.61.0302b04: 提心。南方即三十七覺分菩提心眷屬故云 T2225_.61.0302b05: 功徳戸。次説奇嘆偈亦爲二。初二句正嘆智 T2225_.61.0302b06: 身。初句如前。我堅者四攝中皆云堅固者。 T2225_.61.0302b07: 意明四攝金剛堅固菩提心中方便。故堅即 T2225_.61.0302b08: 總稱也。金剛索者正智印體也。後二句歎智 T2225_.61.0302b09: 身功用。智印妙力非但引入一切世界塵數 T2225_.61.0302b10: 聖賢。遊入諸界塵數。我皆能引入此金剛 T2225_.61.0302b11: 道場。利益衆生亦復然。故云設入諸微塵 T2225_.61.0302b12: 等 T2225_.61.0302b13: 爾時世尊。六卷亦同。釋曰。從此以下第三 T2225_.61.0302b14: 明四大護金剛中。第三一切如來鎖大菩薩 T2225_.61.0302b15: 三摩地堅縛智也。心要云。索義既辨制止之 T2225_.61.0302b16: 理未行。即毘盧遮那佛於内心中流出金 T2225_.61.0302b17: 剛鎖菩薩。其鎖是制止之義。能閉一切諸惡 T2225_.61.0302b18: 趣門起大慈悲。於一切有情生救護。能 T2225_.61.0302b19: 縛一切衆印及以如來使。倶由解脱得大 T2225_.61.0302b20: 涅槃。復令微塵海會如來於此道場住三 T2225_.61.0302b21: 摩地。心同密嚴佛會作大佛事。次隨文釋。 T2225_.61.0302b22: 亦分有三。爲頌曰。諸佛鎖縛心。祕密神變 T2225_.61.0302b23: 相。攝相而説歎。初諸佛鎖縛心者。從爾時 T2225_.61.0302b24: 世尊至祕明末。於中亦三門不同。一擧報。 T2225_.61.0302b25: 二明行。三護念。此即擧報也 T2225_.61.0302b26: 復入一切至三摩地。六卷云。復入一切如來 T2225_.61.0302b27: 三摩地鉤連鎖摩訶菩提薩埵三摩地。所生 T2225_.61.0302b28: 薩埵金剛三摩地已。釋曰。此第二明行也。初 T2225_.61.0302b29: 明佛入三昧耶。言一切如來三昧耶者。先 T2225_.61.0302c01: 擧總名 鎖大菩薩三昧耶者。是正明所入 T2225_.61.0302c02: 等持名。即別名也。堅固大智能縛諸佛令 T2225_.61.0302c03: 住金剛道場。亦能摧壞一切衆生無明堅縛。 T2225_.61.0302c04: 住止菩提涅槃大城。謂之鎖義。即是如來大 T2225_.61.0302c05: 悲勇健三昧故。云薩埵三昧耶。言所生者。 T2225_.61.0302c06: 明所生加持名。如前可知
T2225_.61.0302c09: 折羅娑普吒。釋曰。此第三護念也。文分爲 T2225_.61.0302c10: 二。初明縛一切如來使從自心出。疏云。一 T2225_.61.0302c11: 切如來三昧耶者。先標總名也。此解難依。 T2225_.61.0302c12: 今云。對前後文。一切如來者是總也。前後章 T2225_.61.0302c13: 中皆於此處無三昧耶言。故知三昧耶此章 T2225_.61.0302c14: 別號。非是總名也。當讀云三昧耶縛。故聖
T2225_.61.0302c17: 如來使者。又前後章於此處無一切如來 T2225_.61.0302c18: 語。故知一切如來使者。即使者名也。宋譯 T2225_.61.0302c19: 云三昧縛一切如來訥多。訥多即男使者也。 T2225_.61.0302c20: 疏云。此大薩埵即爲佛使能縛諸佛。故名 T2225_.61.0302c21: 爲使。非但縛住一切如來。亦能摧滅衆生 T2225_.61.0302c22: 二障。安置菩提涅槃之岸。故云縛一切如來 T2225_.61.0302c23: 使。又如來之言亦通凡夫。文云。隱爲如來 T2225_.61.0302c24: 藏。顯名爲法身。即是此義。通總縛住一切 T2225_.61.0302c25: 凡聖故。云縛一切如來使。是如來内證眞實 T2225_.61.0302c26: 之法。故云從自心出。次祕明句義云。 ![]() ![]() ![]()
![]() ![]() T2225_.61.0302c29: 壞義也。聖位云。以大悲誓繋縛而住。及 T2225_.61.0303a01: 摧一切衆生外道諸見。住無上菩提不退堅
T2225_.61.0303a04: 脱。此云不思議解脱。此乃鎖尊之堅縛三昧 T2225_.61.0303a05: 也 T2225_.61.0303a06: 從一切如至持金剛。六卷云。説此陀羅尼時 T2225_.61.0303a07: 從一切如來心。即彼薄伽梵執金剛。釋曰。從 T2225_.61.0303a08: 此至如來身。是第二頌祕密神變相。文分 T2225_.61.0303a09: 爲三。初依因。次普遍。後顯實。此初依因 T2225_.61.0303a10: 也 T2225_.61.0303a11: 出一切如來三昧耶縛爲印衆。六卷云。爲一 T2225_.61.0303a12: 切如來三摩地縛衆印出已。釋曰。此即普遍 T2225_.61.0303a13: 也。疏云。言一切如來三昧耶者是總標也。 T2225_.61.0303a14: 是亦難依。依前後章。一切如來者是總也。 T2225_.61.0303a15: 三摩耶以下此章別號 三昧耶縛者。謂大 T2225_.61.0303a16: 悲誓縛。謂如來大悲誓。縛一切衆生。皆悉 T2225_.61.0303a17: 置於涅槃大城。故云三昧耶縛。又三昧耶是 T2225_.61.0303a18: 平等義。上縛諸佛下縛衆生。生佛平等縛 T2225_.61.0303a19: 三昧故云三昧耶縛。即是諸佛道同事業故 T2225_.61.0303a20: 云一切如來 爲印衆者。衆生萬差故諸佛 T2225_.61.0303a21: 悲誓亦復非一。故云印衆。疏云。爲字是作 T2225_.61.0303a22: 也。今云。爲是語之辭。故諸本無爲字。宋譯 T2225_.61.0303a23: 云。成一切如來三昧縛大印衆爲出現已」 T2225_.61.0303a24: 從彼一切至如來身六卷云。又從衆印出現 T2225_.61.0303a25: 一切世間微塵等如來身已。釋曰。此即顯實 T2225_.61.0303a26: 也。鎖縛智印其數無量。普遍世界故云縛 T2225_.61.0303a27: 印衆。從其印衆示現塵數法界三輪。故云 T2225_.61.0303a28: 出一切世界等 T2225_.61.0303a29: 復聚爲一至大菩薩身。六卷云。還一體性 T2225_.61.0303b01: 爲金剛鎖大菩薩身。釋曰。從此至偈末。是 T2225_.61.0303b02: 第三頌攝相而説嘆。文分爲二。初攝相後 T2225_.61.0303b03: 説嘆。此即初也。收聚塵數如來三輪。爲一 T2225_.61.0303b04: 法界金剛鎖身。此即一體法身差無差義也」 T2225_.61.0303b05: 依世尊金至有情利故縛。六卷云。依世尊金 T2225_.61.0303b06: 剛摩尼寶峯樓閣法門間月輪。説此嗢陀南 T2225_.61.0303b07: 曰。我是佛所生。金剛堅鉤鎖。彼離衆縛者。 T2225_.61.0303b08: 爲利而受縛。釋曰。此即説嘆。亦爲二。初 T2225_.61.0303b09: 明住月輪。西門是大惠波羅蜜之所成就。 T2225_.61.0303b10: 法部三昧故云法門。聖位云守智慧戸住西 T2225_.61.0303b11: 門月輪。次釋偈者亦爲二。初二句正嘆智 T2225_.61.0303b12: 身。大堅者。堅是四攝之通稱。大悲堅牢義也。 T2225_.61.0303b13: 於中鎖智堅固爲義。故別云大堅固加以 T2225_.61.0303b14: 大名顯堅鎖義也。宋譯云我金剛鎖妙堅
T2225_.61.0303b17: 猶識達此金剛體性。金剛之縛周體密緻故
T2225_.61.0303b20: 前可知。印品疏云。次金剛商佉羅。是金剛
T2225_.61.0303b23: 宰。其義暗合可見。次二句明智印功用。縛 T2225_.61.0303b24: 有縛脱及繋縛義。初句明縛脱義。謂一切諸 T2225_.61.0303b25: 佛自脱煩惱所知二種結縛。安住菩提涅槃 T2225_.61.0303b26: 殊勝寶城故云令諸縛脱者即指佛。宋譯 T2225_.61.0303b27: 云由縛一切解脱者。次句明繋縛義。初明 T2225_.61.0303b28: 所由故云利有情故。縛謂縛上諸縛脱者 T2225_.61.0303b29: 也。大智之鎖堅固力故還縛離縛者。令起 T2225_.61.0303c01: 自證受樂之宮赴利衆生。故云有情利故 T2225_.61.0303c02: 縛。宋譯云。爲衆生利還作縛。四卷云。雖一 T2225_.61.0303c03: 切縛解爲生故受縛。義皆同也 T2225_.61.0303c04: 爾時世尊。六卷亦同。釋曰。從此已下第四 T2225_.61.0303c05: 明四大護金剛中。第四一切如來遍入大菩 T2225_.61.0303c06: 薩三摩地金剛遍入智也。心要云。雖具鎖 T2225_.61.0303c07: 義制止之義遍入理智而未圓通。即毘盧 T2225_.61.0303c08: 遮那佛於内心中流出金剛鈴菩薩。執光 T2225_.61.0303c09: 明磬而供養之。發生無量微妙之音。一切 T2225_.61.0303c10: 聖衆聞者靡不歡喜。諸佛噁字種子能遍入 T2225_.61.0303c11: 一切如來身心中。瑩如明鏡。於無量有情 T2225_.61.0303c12: 身田中作大種智。能於諸佛所捨身而作 T2225_.61.0303c13: 僮僕承事供養。於三摩地中適悦歡樂。此 T2225_.61.0303c14: 乃金剛鈴菩薩之妙響也。次釋經文者。大分 T2225_.61.0303c15: 爲三。爲頌曰。諸佛遍入心。祕密神變相。攝 T2225_.61.0303c16: 相而説嘆。初諸佛遍入心者。從爾時世尊 T2225_.61.0303c17: 至祕明末。於中三門不同。一擧報。二明行。 T2225_.61.0303c18: 三護念。此即初也 T2225_.61.0303c19: 復入一切至三摩地。六卷云。復入一切如來 T2225_.61.0303c20: 攝入摩訶菩提薩埵三摩地所生薩埵金剛三 T2225_.61.0303c21: 摩地已。釋曰。此第二明行也。先明佛入三 T2225_.61.0303c22: 昧耶。言遍入者謂祕明之號也。疏云。般若 T2225_.61.0303c23: 妙音遍入一切賢聖身心令生大樂。普遍 T2225_.61.0303c24: 於有情自性心内。開拆菩提大種智牙。故云 T2225_.61.0303c25: 遍入也。所生等者。明所生加持名。如前」 T2225_.61.0303c26: 一切如來至日囉吠捨。六卷云。從其心出 T2225_.61.0303c27: 一切如來攝入僮僕。説陀羅尼曰。跋日羅吠 T2225_.61.0303c28: 奢。釋曰。此第三明護念也。亦分爲二。初明 T2225_.61.0303c29: 一切印僮僕從自心出。一切印僮僕者。宋 T2225_.61.0304a01: 譯云一切如來印際吒。一字奇特佛頂軌云
T2225_.61.0304a04: 當鎖尊使者及此僮僕也。一切印者。是北 T2225_.61.0304a05: 方故通攝上三故云一切印也。次祕明句
T2225_.61.0304a12: 不滅即常住不變也。夫般若鈴聲遍入諸佛 T2225_.61.0304a13: 心中。警覺深定赴度衆生。遍入衆生心中 T2225_.61.0304a14: 警覺隨眠發進趣心。故云遍入。又鈴具歡 T2225_.61.0304a15: 義故。禮懺云歡樂智。謂已遍入故諸佛 T2225_.61.0304a16: 微笑。衆生離苦得樂故云歡樂智。又種子 ![]() T2225_.61.0304a17: 字即歡喜義也。又蓮心軌鈴偈云。心入聲
T2225_.61.0304a24: 從一切如來。則彼薄伽梵執金剛。釋曰。從 T2225_.61.0304a25: 此已下至如來身。是第二頌祕密神變相。文 T2225_.61.0304a26: 分爲三。初依因。次普遍。後顯實。此即依因 T2225_.61.0304a27: 也 T2225_.61.0304a28: 爲一切如來印主出已。六卷云。爲一切如來 T2225_.61.0304a29: 説諸陀羅尼衆印出已。釋曰。此即普遍也。 T2225_.61.0304b01: 言一切如來印主者。宋譯云。成一切如來 T2225_.61.0304b02: 普遍警覺印衆爲出現已。兩經亦云印衆。 T2225_.61.0304b03: 皆無主義。准宋譯云警覺印衆。及索尊一 T2225_.61.0304b04: 切如來三昧耶引入印主等。當云爲一切如 T2225_.61.0304b05: 來遍入印主出已。恐脱遍入二字。印主者 T2225_.61.0304b06: 偈云主宰。謂遍入印主宰故云印主 T2225_.61.0304b07: 從彼一切至如來身。六卷云。又從彼印現 T2225_.61.0304b08: 一切世界微塵等如來身。釋曰。此即顯實也。 T2225_.61.0304b09: 皆如前 T2225_.61.0304b10: 復聚爲一至大菩薩身。六卷云。還同一體性 T2225_.61.0304b11: 爲金剛攝入大菩薩身。釋曰。從此以下至 T2225_.61.0304b12: 偈末。是第三頌攝相而説歎。文分爲二。初 T2225_.61.0304b13: 攝相。後説嘆。此即攝相也 T2225_.61.0304b14: 依世尊金至即爲僮僕。六卷云。依於世尊金 T2225_.61.0304b15: 剛摩尼寶樓閣羯磨門間月輪。説此嗢陀南 T2225_.61.0304b16: 曰。我是佛所生。金剛堅攝授。能爲一切主。亦 T2225_.61.0304b17: 復作僮僕。釋曰。此即説嘆爲二。初明住月 T2225_.61.0304b18: 輪。聖位云。守精進戸住北門月輪。北方羯 T2225_.61.0304b19: 磨即精進義也。次説奇嘆偈。亦分爲二。初 T2225_.61.0304b20: 二句嘆智身也。初句如前。次句正明智 T2225_.61.0304b21: 身。我堅者是通句如前。金剛入者。入謂遍 T2225_.61.0304b22: 入。即祕明之號也。遍入即鈴。故宋譯云此 T2225_.61.0304b23: 金剛鈴我堅固。後二句嘆智身功用。羯磨妙 T2225_.61.0304b24: 業自然無功隨應示現。或作大法王引導 T2225_.61.0304b25: 衆生。或爲僮僕承事諸佛。總言之則佛事 T2225_.61.0304b26: 生事二事業也 T2225_.61.0304b27: 一切如來至如來教令。釋云。此即第二總結。 T2225_.61.0304b28: 亦分爲二。初結別名也 一切如來三昧耶 T2225_.61.0304b29: 者。是總冠四大護金剛也。即有四句。一鉤 T2225_.61.0304c01: 召。二引入。三縛。四調伏。如次四大菩薩也。 T2225_.61.0304c02: 調伏者鈴有歡喜義死義。故閻魔死後持鈴 T2225_.61.0304c03: 表死法門。又般若妙力降伏衆魔故云調 T2225_.61.0304c04: 伏。北方是降伏之方。是以此尊居於北門 T2225_.61.0304c05: 守精進戸。降伏剛強難化衆生。安置大涅 T2225_.61.0304c06: 槃安樂處也。如是一切下結部類。謂是等菩 T2225_.61.0304c07: 薩即一切如來教令也 T2225_.61.0304c08: 爾時世尊至三摩惹。宋譯云。復次世尊大毘 T2225_.61.0304c09: 盧遮那如來以加持力。作彈指相普遍召 T2225_.61.0304c10: 集一切如來。説此召集加持心明曰。嚩日囉
T2225_.61.0304c13: 祕密智相。攝取衆生令入佛位利他行也。 T2225_.61.0304c14: 以下經文與兩本經文辭互無交接。故亦 T2225_.61.0304c15: 就一經且消釋之。大分有五。爲頌曰。世尊 T2225_.61.0304c16: 召諸佛。應召諸聖衆。即現神變相。百八讃 T2225_.61.0304c17: 而請。薩埵應請説。釋曰。世尊召諸佛者。從 T2225_.61.0304c18: 爾時至祕明末也。建立祕密智相。必須集 T2225_.61.0304c19: 會諸聖。故召集諸佛也。文分爲二。初作彈 T2225_.61.0304c20: 指相搖撃聲徹十方世界。諸佛菩薩一切聖 T2225_.61.0304c21: 衆聞已皆悉集會。此即其相也。次從説此一 T2225_.61.0304c22: 切下。二明召集加持心。一切如來本誓加持 T2225_.61.0304c23: 在此祕明。祕明下即誓心故唱此明。從穰
T2225_.61.0304c28: 集契法。結薩埵金剛堅牢契已。屈進力度 T2225_.61.0304c29: 於忍願度傍。稍屈相離如鉤形。彼金剛契 T2225_.61.0305a01: 分已。即交臂以手左内右外抱胸。便以兩 T2225_.61.0305a02: 手數彈指出聲。召請一切如來令使雲集。
T2225_.61.0305a08: 界微塵數如來集會曼荼羅乎。答。爲請金 T2225_.61.0305a09: 剛薩埵令説金剛界曼荼羅故也。此是以 T2225_.61.0305a10: 大事因縁故。一切如來同共集會也。疏第三
T2225_.61.0305a15: 法門。亦是諸佛大事因縁。以同一本誓同一 T2225_.61.0305a16: 法界故。皆悉集會共以神力加持也。即此 T2225_.61.0305a17: 之謂也 T2225_.61.0305a18: 由刹那攞至曼荼羅。宋譯須臾作牟呼栗多。 T2225_.61.0305a19: 疏釋曰。從此以下至偈末。第二頌曰。應召 T2225_.61.0305a20: 諸聖衆也。文分爲三。初明警覺集會。次明 T2225_.61.0305a21: 集已陳禮。後明禮已稱讃。此即初也。分爲 T2225_.61.0305a22: 二。初明聞彈指相警覺已。言由刹那攞嚩 T2225_.61.0305a23: 須臾者。西域 T2225_.61.0305a24: 二十刹那爲一呾刹那。六十呾刹那爲一臘 T2225_.61.0305a25: 縛。三十臘縛爲一牟呼栗多。五牟呼栗多爲
T2225_.61.0305a28: 爲一臘縛。三十臘縛爲一牟呼栗多。三十牟 T2225_.61.0305a29: 呼栗多爲一晝夜。此晝夜有時増。有時減 T2225_.61.0305b01: 等。三十晝夜爲一月。總十二月爲一年。今 T2225_.61.0305b02: 文所擧刹那臘縛須臾。文意可知 遍一切 T2225_.61.0305b03: 世界等者。次正明佛及菩薩集會也。遍一 T2225_.61.0305b04: 切世界雲海中。一一世界有一切世界微塵 T2225_.61.0305b05: 等佛并菩薩。如是聖衆來到此會故。云遍
T2225_.61.0305b08: 也。遍一切世界等者。明彈指聲遍一切世界
T2225_.61.0305b16: 集已往詣至迦噲彌。宋譯云。説是普禮大明
T2225_.61.0305b19: 佛足心。此祕明是諸佛心中本誓故名爲心。 T2225_.61.0305b20: 若唱此心。得一時禮三世十方塵數諸佛。 T2225_.61.0305b21: 何以故。一切如來加持深重故也。今云。禮一 T2225_.61.0305b22: 切如來足心者。即祕明之號也。故宋譯云
T2225_.61.0305b27: 稱讃。爲二 由此性成就等者。初明結前
![]() T2225_.61.0305c01: 字爲體。 ![]() T2225_.61.0305c02: 生本自成就無有缺減。故名自性成就。理 T2225_.61.0305c03: 趣釋云。所謂一切有情如來藏。以普賢菩薩 T2225_.61.0305c04: 一切我故者。一切有情不離大圓鏡智性。是 T2225_.61.0305c05: 故如來説一切有情如來藏。以普賢菩薩同 T2225_.61.0305c06: 一體也。又經云。隱名如來藏。顯名法身。隱 T2225_.61.0305c07: 顯雖異我體無異。法身遍法界。藏性亦遍。 T2225_.61.0305c08: 以隱禮顯。同性相感不得不應。猶如方諸 T2225_.61.0305c09: 向月而水降。圓鏡向日而火生。因縁相應 T2225_.61.0305c10: 而無思念。是以誦此眞言則一時禮。法界 T2225_.61.0305c11: 一切諸佛更無有餘。我不去佛不來。無量 T2225_.61.0305c12: 事業不起於座任運成就。故云禮一切如 T2225_.61.0305c13: 來已。又 ![]() T2225_.61.0305c14: 空三昧也。夫大空三昧者。我與諸佛本性不 T2225_.61.0305c15: 可得。無有一法可得。故普賢觀云。我心自 T2225_.61.0305c16: 空善惡無主。從此大空中起禮事故。一心 T2225_.61.0305c17: 一禮遍滿法界無處不在。故文云能禮所 T2225_.61.0305c18: 禮性空寂感應道交難思議。所謂難思者正 T2225_.61.0305c19: 明此 ![]() T2225_.61.0305c20: 此大我。何能得成就此難思事業乎。祕明 T2225_.61.0305c21: 深旨其在此歟。言隨意念誦者。疏云。謂或 T2225_.61.0305c22: 一或二三遍等。又隨意者。隨如來自意住
![]() ![]() T2225_.61.0305c25: 釋第七不動眞言釋云。麼是義慢義心意義。 T2225_.61.0305c26: 伊點是女聲。女聲是隨從義。故知 ![]() T2225_.61.0305c27: 意義也。意者本不生内心大我。悟此意者稱 T2225_.61.0305c28: 云毘盧遮那。第十六云。此心曼荼羅之上有 T2225_.61.0305c29: 佛。在中故曰大我。大我者佛之別名也。應 T2225_.61.0306a01: 知我者佛自證。自證即本不生。是以住 ![]() T2225_.61.0306a02: 本性三昧。云隨意念誦也。次説此嗢陀南 T2225_.61.0306a03: 下正生後也。此偈先嘆能召毘盧遮那。偈爲 T2225_.61.0306a04: 二。初二句嘆佛自證。次二句嘆加持用。一 T2225_.61.0306a05: 切諸佛威儀進止無有不住普賢行願。故 T2225_.61.0306a06: 云大普賢菩薩等。敬儀者敬謂敬肅。儀謂 T2225_.61.0306a07: 行儀。敬通三業。儀表身口。三業皆純善故 T2225_.61.0306a08: 云敬儀。疏第一釋普賢中云。謂菩提心所 T2225_.61.0306a09: 起願行及身口意。悉皆平等遍一切處。純一
T2225_.61.0306a12: 等覺云大普賢也。故宋譯云大哉諸佛大 T2225_.61.0306a13: 普賢。普賢圓因者。所謂如來藏内心大我。 T2225_.61.0306a14: 證此大我名爲毘盧遮那。故嘆毘盧遮那 T2225_.61.0306a15: 云大普賢。大普賢即大我之異名也 是如 T2225_.61.0306a16: 來輪壇者。普賢者大菩提心眞如妙體。稱云 T2225_.61.0306a17: 圓因。所謂菩提心爲因。因即道場故。因菩 T2225_.61.0306a18: 薩亦云金剛道場。是云如來輪壇。輪壇即道 T2225_.61.0306a19: 場。梵云漫荼。法華軌云。次應入眞如法性 T2225_.61.0306a20: 道場觀行。而誦此偈思惟偈中眞實勝義。 T2225_.61.0306a21: 乃至心與眞如體性相應爲限。偈曰。虚空 T2225_.61.0306a22: 爲道場。菩提虚空相。亦無等覺者。眞如故
T2225_.61.0306a25: 一相皆悉顯現此妙刹中。故云影現於如 T2225_.61.0306a26: 來。即是大普賢加持神力也 T2225_.61.0306a27: 時十方一至荼羅出已。疏釋曰。從此以下至 T2225_.61.0306a28: 偈末。是第三曰即現神變相。文分爲二。初 T2225_.61.0306a29: 正明現神變。後明説嘆。此即初也。爲三。從 T2225_.61.0306b01: 初至説已是結前爲後事由。依佛説嘆已 T2225_.61.0306b02: 後事起也。由一切如來下。二明一切菩薩入 T2225_.61.0306b03: 佛心。謂由佛加持之所集會。一切菩薩入 T2225_.61.0306b04: 毘盧遮那佛心也。彼一切如來下。三明從 T2225_.61.0306b05: 佛心各自曼荼羅出現也。自曼荼羅者。謂諸 T2225_.61.0306b06: 尊各各曼荼羅等也 今解云。由一切如來 T2225_.61.0306b07: 加持者。指毘盧遮那云一切如來。故前云 T2225_.61.0306b08: 禮一切如來已説此嗢陀南。即指毘盧遮那 T2225_.61.0306b09: 也。前明十方如來集會。是次明令菩薩集 T2225_.61.0306b10: 會故。云一切菩薩集會等。入毘盧遮那佛心 T2225_.61.0306b11: 者。是示一切菩薩皆悉毘盧遮那差別智印 T2225_.61.0306b12: 無二無別。故云入。各各自菩薩等者。是明 T2225_.61.0306b13: 無際智故云也。如此入出即明神變相也。 T2225_.61.0306b14: 若是無二無別何有出入相乎。雖無出入 T2225_.61.0306b15: 相爲度衆生示出入相。即是不思議縁起 T2225_.61.0306b16: 祕密神變也 T2225_.61.0306b17: 依世尊毘至得佛一性。釋曰。此即説嘆爲 T2225_.61.0306b18: 二。初明依作壇三摩地住也。世尊毘盧遮 T2225_.61.0306b19: 那者。明三摩地主也。金剛下正明三摩地。 T2225_.61.0306b20: 金剛摩尼等者。如次四 ![]() T2225_.61.0306b21: 辨。周圍者。明無盡莊嚴菩薩金剛等。周圍即
T2225_.61.0306b24: 曼荼羅之翻名也。此總明三摩地名故。云 T2225_.61.0306b25: 金剛摩尼乃至三摩地而住。次正明説偈歎。 T2225_.61.0306b26: 爲二。初二句先嘆毘盧遮那。於中初句嘆 T2225_.61.0306b27: 佛體也。毘盧遮那總具五智故云一切佛。 T2225_.61.0306b28: 五智即法界體性 ![]()
T2225_.61.0306c02: 則能以此常明而照世間。常住之明即是 T2225_.61.0306c03: 大日如來之體。同彼毘盧遮那而轉法輪 T2225_.61.0306c04: 也。此中常明即是大慧日也。此日菩提之 T2225_.61.0306c05: 心阿字之體。無生無作無有變易。非由造
T2225_.61.0306c08: 云廣大。廣大是我之徳。故宋譯經云微妙金 T2225_.61.0306c09: 剛我廣大。是此大我遍一切處故云廣。更 T2225_.61.0306c10: 無倫匹故稱大。又廣大我者即本性日。如 T2225_.61.0306c11: 來日光遍一切處作大照明。無有内外方 T2225_.61.0306c12: 所晝夜之別。故云廣大。無始生者。上廣大 T2225_.61.0306c13: 約横。是明竪。所謂毘盧遮那者越三時如 T2225_.61.0306c14: 來之日故。本離三世不生不滅也。故云無 T2225_.61.0306c15: 始。離三世故常在三世故云生。第十一云。 T2225_.61.0306c16: 以此法體出過三世。常在三世。是故於三 T2225_.61.0306c17: 時中所作佛事自然常不休廢。即此義也。 T2225_.61.0306c18: 又一切佛者是不生義。廣大有義。無始生空 T2225_.61.0306c19: 義。即 ![]() T2225_.61.0306c20: 羅出已也。菩薩衆者是各各曼荼羅。所謂 T2225_.61.0306c21: 十佛刹微塵數差別智印。故云一切塵數。是 T2225_.61.0306c22: 由佛加現智印相故云由也。第四句明種 T2225_.61.0306c23: 差種別不離本地一性也。大日經云。此一 T2225_.61.0306c24: 切智智道一味。所謂如來解脱味是也 T2225_.61.0306c25: 爾時婆伽梵至大持金剛。釋曰。從此以下至 T2225_.61.0306c26: 偈末。是第四頌百八讃而請。文分爲三。初 T2225_.61.0306c27: 明奉請所以也。從以此百八讃下。明爲奉 T2225_.61.0306c28: 請而讃嘆也。從我等以此名下。兩行頌三 T2225_.61.0306c29: 明奉請。就初爲三 爾時薄伽梵等者。初 T2225_.61.0307a01: 明復作集會。爾時婆伽梵一切如來者。指 T2225_.61.0307a02: 教主毘盧遮那也 復作集會者。令十方如 T2225_.61.0307a03: 來皆悉集會。建立曼荼羅。是大事因縁故。皆 T2225_.61.0307a04: 悉集會同共加持。前由金剛王加持而集會。 T2225_.61.0307a05: 今復集會故云復作 令金剛界下。二明奉 T2225_.61.0307a06: 請之由。此亦有三。初明爲令金剛薩埵建 T2225_.61.0307a07: 立金剛界曼荼羅故而奉請也。下經云爾時
T2225_.61.0307a10: 得盡無餘下。明衆生爲所由也。是即世 T2225_.61.0307a11: 間悉地。於中無盡無餘者。明所利無限。救 T2225_.61.0307a12: 濟一切是總。利益安樂即別也。唯識述 T2225_.61.0307a13: 一明利益安樂有十義云。一利謂利益。即 T2225_.61.0307a14: 是後濟。樂謂安樂。即是現濟。二或現益名利
T2225_.61.0307a17: 乃至。此中且明四種成就。一切如來者冠
T2225_.61.0307a20: 成就故。三菩提者謂西方成覺妙觀察智。最 T2225_.61.0307a21: 勝成就者。謂北方不空成就。是總明四如來 T2225_.61.0307a22: 智成就。上明金剛薩埵祕明中亦有此文。 T2225_.61.0307a23: 具如上辨 奉請婆伽梵下。三明正奉請。 T2225_.61.0307a24: 謂以有此二所由故而奉請也。此中擧多 T2225_.61.0307a25: 功徳以爲稱號。不敢直斥其名也。婆伽梵 T2225_.61.0307a26: 者如前。毘盧遮那法界體性總具五智故 T2225_.61.0307a27: 云一切如來。毘盧遮那是曼荼羅王故。云主
T2225_.61.0307b01: 賢大菩提心遍一切處故。理趣經云普賢菩 T2225_.61.0307b02: 薩一切我故。毘盧遮那即是遍一切處。金剛 T2225_.61.0307b03: 堅固大菩提心云金剛薩埵。無始無終者。偈 T2225_.61.0307b04: 曰。無始無終無生滅。是此大菩提心出過三 T2225_.61.0307b05: 世常恒不變。故云無始無終。今此毘盧遮那 T2225_.61.0307b06: 金剛薩埵者。法界體性智其體五智。持此五 T2225_.61.0307b07: 智印故云持金剛。對一門持金剛故加以 T2225_.61.0307b08: 大名。云大持金剛也 T2225_.61.0307b09: 以此百八至禮金剛喜。釋曰。從此已下至 T2225_.61.0307b10: 遍流大理趣。二明爲奉請而廣説讃嘆。亦 T2225_.61.0307b11: 爲二。初明爲請而讃嘆也。從若有此名下。 T2225_.61.0307b12: 二行偈二明讃功能。就初爲四。初歎東方 T2225_.61.0307b13: 諸徳。乃至四歎北方諸徳。都有一百八徳。 T2225_.61.0307b14: 此即初歎東方諸徳也。於中初一偈嘆金
T2225_.61.0307b25: 菩提心也。無有一佛不由此菩提心而成 T2225_.61.0307b26: 佛者。故與因ハ果ノ名云金剛諸如來。又金剛 T2225_.61.0307b27: 者謂本有金剛 諸如來者謂如來藏。即是 T2225_.61.0307b28: 本有薩埵也。四普賢。梵云三曼多跋涅羅。宋 T2225_.61.0307c01: 譯云普賢性。四卷同今。五金剛初。梵云嚩
T2225_.61.0307c04: 云。本初者本來清淨法界也。又 ![]() ![]() T2225_.61.0307c05: 名。所謂本初日也。日喩菩提心體。即是本 T2225_.61.0307c06: 初不生菩提心也。疏第二十云。初阿字在東 T2225_.61.0307c07: 方。如梵音阿字。即有動首之義。以順世間 T2225_.61.0307c08: 法諸方中東爲上故。喩菩提心最是萬行之
T2225_.61.0307c11: 爲上。故云金剛上首。六我禮金剛手。梵云
T2225_.61.0307c14: 第一云。金剛手祕密主者。梵云播尼。即是手 T2225_.61.0307c15: 掌。掌持金剛。與手執義同。故經中二名互
T2225_.61.0307c18: 去皆准。如上衆名皆初爲體。餘皆其中義 T2225_.61.0307c19: 也。金剛薩埵者。是東中東本有菩提心。菩提 T2225_.61.0307c20: 心論云。一切衆生本有薩埵是也。大心者即 T2225_.61.0307c21: 發菩提心。對本有云大。具如前所引第十 T2225_.61.0307c22: 七卷。菩提心者所謂如來藏。隱名如來藏。 T2225_.61.0307c23: 顯名法身。法身者謂心佛顯現故云如來。疏 T2225_.61.0307c24: 釋除蓋障三昧云。當知行人則是位同大 T2225_.61.0307c25: 覺。以其自覺心故便得佛名。然非究竟妙
T2225_.61.0307c28: 一妙善。故次云普賢。普賢圓明菩提心在萬 T2225_.61.0307c29: 行初。猶如諸方以東爲初故云金剛初。本 T2225_.61.0308a01: 初普賢從毘盧遮那二手掌。親受五智金剛 T2225_.61.0308a02: 杵。即與潅頂故名金剛手。應知此六名皆 T2225_.61.0308a03: 有次第也 次一偈明金剛王六徳。一金剛
T2225_.61.0308a08: 句。云最上金剛王者不可也。三金剛鉤。梵
T2225_.61.0308a12: 如來故。次上云妙覺。五不空王金剛。宋譯 T2225_.61.0308a13: 云最上不空王。四卷云不空王。梵云阿目
![]() ![]() ![]() ![]() T2225_.61.0308a16: 最上。今經亦略去也。六金剛召。梵云嚩日
![]() ![]() ![]() ![]() T2225_.61.0308a19: 鉤來至此義。宋譯云金剛鉤召。四卷云金 T2225_.61.0308a20: 剛請引。已上東中之南。南方是成覺義故 T2225_.61.0308a21: 初云王。王即果之稱。前得潅頂名金剛手。 T2225_.61.0308a22: 已入潅頂正受職位。故次云金剛王。即是 T2225_.61.0308a23: 究竟果故。次云妙覺。自住覺位故。以鉤三 T2225_.61.0308a24: 昧攝召衆生成大佛事故。次云金剛鉤。既 T2225_.61.0308a25: 鉤召已爲何等事。 ![]() ![]() ![]() ![]() ![]() ![]() T2225_.61.0308a26: 義知義説義等。謂乘如實道來説妙法。普 T2225_.61.0308a27: 度衆生故云如來。是此如來見聞融知者。 T2225_.61.0308a28: 畢竟成就無上菩提。故云不空王。次云金 T2225_.61.0308a29: 剛召者明不空王用。謂以金剛鉤上請諸 T2225_.61.0308b01: 佛下召衆生。佛事生事皆悉成辨。故云金 T2225_.61.0308b02: 剛召 次一偈歎金剛染七徳。一金剛染。
T2225_.61.0308b08: 四卷云能調伏者。五魔欲。梵云摩囉迦摩。 T2225_.61.0308b09: 宋譯同今。四卷云摩羅諸欲。六大金剛。梵
T2225_.61.0308b13: 前云金剛召者。召諸佛及衆生入此染智。 T2225_.61.0308b14: 故初云金剛染。此是成菩提體。所謂如蓮 T2225_.61.0308b15: 體本染不爲垢所染。謂之金剛染。即是菩 T2225_.61.0308b16: 提大欲也。大欲已圓滿故。生大悦樂故次 T2225_.61.0308b17: 云大樂。諸佛若唯住大安樂。則闕度生違 T2225_.61.0308b18: 自本誓。即便以大悲箭而彈撃之。故次云 T2225_.61.0308b19: 金剛箭。非唯彈撃自樂。亦能彈撃一切諸 T2225_.61.0308b20: 魔。乃至二乘樂寂。菩薩住地悲智不等。皆 T2225_.61.0308b21: 悉彈撃謂之能伏。能伏是箭作用也。此能 T2225_.61.0308b22: 伏者即是諸佛無垢染智。能以染愛染離染 T2225_.61.0308b23: 者故。次云魔欲。以大染智染一切已稱 T2225_.61.0308b24: 爲本染。本染即菩提大欲圓滿。何大如此故 T2225_.61.0308b25: 嘆云大金剛。何爲大金剛體。所謂彈撃智 T2225_.61.0308b26: 印。故次云金剛弓 次一偈嘆金剛善哉等
T2225_.61.0308c02: 教王云誐哩也。按此梵音應翻金剛妙勝。 T2225_.61.0308c03: ![]() T2225_.61.0308c04: 云薩埵者。今未能審。或恐蓮心軌梵名脱 T2225_.61.0308c05: 薩埵字。何者四卷亦云薩埵。宋翻云生故。
T2225_.61.0308c08: 摩訶囉諦。宋譯云大樂。四卷云摩訶悦意。
T2225_.61.0308c11: 喜。今略極及最上義也。六金剛。梵云嚩日
T2225_.61.0308c16: 智印彈撃一切住大染智。次嘆云善哉。善 T2225_.61.0308c17: 哉上染諸佛下染衆生故兩歎也。前本有
T2225_.61.0308c22: 染故云歡喜王。已得三種喜故云金剛首。 T2225_.61.0308c23: 金剛首體何耶。謂金剛喜。所謂奇哉怪哉之 T2225_.61.0308c24: 大喜躍也。北方通三故此中皆具上義也 T2225_.61.0308c25: 金剛寶至禮金剛愛。釋曰。此四偈歎南方諸 T2225_.61.0308c26: 徳。初一偈初歎金剛寶等八徳也。一金剛
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T2225_.61.0309a04: 言今是五言。倶偈句故略去義字。四空。梵 T2225_.61.0309a05: 云阿迦捨。宋及四卷同云金剛虚空。五大 T2225_.61.0309a06: 寶。梵云摩訶摩尼。宋云大摩尼。四卷云摩 T2225_.61.0309a07: 訶摩尼。六空藏。梵云阿迦捨
T2225_.61.0309a12: 寶部中之菩提心徳。所謂淨菩提心如意寶 T2225_.61.0309a13: 也。此寶具五色。璨爛綺靡故。云妙金剛。妙 T2225_.61.0309a14: 者名五色。猶如蘇迷盧山具衆色故稱妙 T2225_.61.0309a15: 高山。又虚空藏眞言 ![]() ![]() ![]() T2225_.61.0309a16: 義者即是五色。故 ![]() ![]() ![]()
T2225_.61.0309a19: 是此財富無量無邊無有限量。猶如虚空 T2225_.61.0309a20: 故次云金剛虚空。又虚空者。即此尊所持大 T2225_.61.0309a21: 空智。此虚空以不可得故。非是都無所有 T2225_.61.0309a22: 而寶有其自性。所謂空自性者即不空也。故 T2225_.61.0309a23: 次云大寶。梵云摩訶摩尼。即是菩提心體 T2225_.61.0309a24: 也。若是有所得。何得容受此摩尼寶。虚空 T2225_.61.0309a25: 無所有故能藏大寶。故次云虚空藏。是此虚 T2225_.61.0309a26: 空藏含藏無量七寶。猶如國王大庫藏故 T2225_.61.0309a27: 云豐饒。世間富貴因縁假集。隨集隨散如 T2225_.61.0309a28: 焔如電。今此豐饒不然。其體金剛不可壞 T2225_.61.0309a29: 菩提心永離生滅。金剛堅固故云金剛藏 T2225_.61.0309b01: 次一偈嘆金剛威等七徳。一金剛威。梵云
T2225_.61.0309b13: 淨菩提心出煩惱鑛。法性威光忽然顯現故 T2225_.61.0309b14: 云金剛威光。威光熾盛世間無比故次云大 T2225_.61.0309b15: 熾焔。是此熾焔毘盧遮那菩提心日所出光 T2225_.61.0309b16: 明。故出其體云金剛日。此是越三時如來 T2225_.61.0309b17: 之日故。光明常照無晝夜限故云佛光。是 T2225_.61.0309b18: 此佛光無有所礙。無有生滅。故云金剛 T2225_.61.0309b19: 光。金剛光威徳世間凡夫及二乘等不能見。 T2225_.61.0309b20: 猶如七日小兒不能覩日光。故云大威光。 T2225_.61.0309b21: 此大威光金剛堅固更無比類。故云大金剛 T2225_.61.0309b22: 光 次一偈嘆金剛幢等七徳。一金剛幢。
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T2225_.61.0309c08: 云金剛利者寫誤矣。明藏作刹爲是。雜名 T2225_.61.0309c09: 杖云瑟徴。六卷作杖爲善。四卷作伏寫誤。 T2225_.61.0309c10: 仗是兵器之總名。於今不關。杖即幢之異 T2225_.61.0309c11: 名也。例如閻摩檀拏幢亦云人頭杖。然亦 T2225_.61.0309c12: 云刹者。幢即表刹故。又義轉譯云刹。前翻 T2225_.61.0309c13: 幡云刹者。是刹之正義也。六卷刹杖二名並 T2225_.61.0309c14: 出也。已上南中之西。從金剛寶如意珠體 T2225_.61.0309c15: 而現金剛光故。次擧之高幢雨無量財。隨 T2225_.61.0309c16: 應施與無有窮止故。云金剛幢。故六卷云。
T2225_.61.0309c19: 衆生。即檀度圓滿也。是此寶幢善利超出世 T2225_.61.0309c20: 間。如表刹高出無有與等。故次云金剛幡。
T2225_.61.0309c23: 刹高擧衆皆仰望滿足希願。故次云妙喜。若 T2225_.61.0309c24: 深釋者見菩提幢故。心自證心。自得法喜。 T2225_.61.0309c25: 法喜即入初地故云妙喜。是此妙喜何縁得 T2225_.61.0309c26: 者。謂縁寶幢加持故得。故次云明寶幢。梵 T2225_.61.0309c27: 音 ![]() ![]() T2225_.61.0309c28: 表菩提心顯現義。所謂正等覺顯現也。此心 T2225_.61.0309c29: 已現加以大名云摩訶金剛。應知簡本有 T2225_.61.0310a01: 菩提心嘆云大也。已現得大名故即遍法 T2225_.61.0310a02: 界。隨應施利圓滿所願。故云金剛刹 次 T2225_.61.0310a03: 一偈歎金剛笑等七徳。一金剛笑。梵云嚩
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T2225_.61.0310a18: 三故初爲三種笑。前金剛寶寶部菩提心。一 T2225_.61.0310a19: 切衆生等具無闕。怪奇此事云金剛笑即 T2225_.61.0310a20: 本性也。次於南方現大威光。怪奇此事云 T2225_.61.0310a21: 大笑。次於西方建立寶幢。施與一切怪奇 T2225_.61.0310a22: 此事云微笑。是此三笑世出世間奇中之奇
T2225_.61.0310a26: 笑三昧從本性愛而起故。終歸於愛故云 T2225_.61.0310a27: 金剛愛。此愛三昧離生滅斷常。二乘外道無 T2225_.61.0310a28: 能壞者。故云金剛愛 T2225_.61.0310a29: T2225_.61.0310b01: T2225_.61.0310b02: T2225_.61.0310b03: T2225_.61.0310b04: T2225_.61.0310b05: T2225_.61.0310b06: T2225_.61.0310b07: T2225_.61.0310b08: T2225_.61.0310b09: T2225_.61.0310b10: T2225_.61.0310b11: T2225_.61.0310b12: T2225_.61.0310b13: T2225_.61.0310b14: T2225_.61.0310b15: T2225_.61.0310b16: T2225_.61.0310b17: T2225_.61.0310b18: T2225_.61.0310b19: T2225_.61.0310b20: T2225_.61.0310b21: T2225_.61.0310b22: T2225_.61.0310b23: T2225_.61.0310b24: T2225_.61.0310b25: T2225_.61.0310b26: T2225_.61.0310b27: T2225_.61.0310b28: T2225_.61.0310b29: T2225_.61.0310c01: T2225_.61.0310c02: T2225_.61.0310c03: T2225_.61.0310c04: T2225_.61.0310c05: T2225_.61.0310c06: T2225_.61.0310c07: T2225_.61.0310c08: T2225_.61.0310c09: T2225_.61.0310c10: T2225_.61.0310c11: T2225_.61.0310c12: T2225_.61.0310c13: T2225_.61.0310c14: T2225_.61.0310c15: T2225_.61.0310c16: T2225_.61.0310c17: T2225_.61.0310c18: T2225_.61.0310c19: T2225_.61.0310c20: T2225_.61.0310c21: T2225_.61.0310c22: T2225_.61.0310c23: T2225_.61.0310c24: T2225_.61.0310c25: T2225_.61.0310c26: T2225_.61.0310c27: T2225_.61.0310c28: T2225_.61.0310c29: T2225_.61.0311a01: T2225_.61.0311a02: T2225_.61.0311a03: T2225_.61.0311a04: T2225_.61.0311a05: 沙門曇寂撰 T2225_.61.0311a06: 金剛法至禮金剛語。釋曰。三此四偈歎西方 T2225_.61.0311a07: 諸徳。於中初一偈嘆金剛法等七徳。一金剛
T2225_.61.0311a24: 發菩提心也。已發菩提心故得大善利故 T2225_.61.0311a25: 次來也。何云善利。其體即本淨蓮花。故云 T2225_.61.0311a26: 金剛蓮。是此蓮花本來清淨離諸垢染。故云 T2225_.61.0311a27: 妙淨。妙淨之體具無量性功徳。猶如蓮花鬚 T2225_.61.0311a28: 蘂具足故云世貴。世貴即觀照慧故云觀照 T2225_.61.0311a29: 自在。起信論明相大云。大智惠光明故遍 T2225_.61.0311b01: 照法界故等是也。其觀照體所謂妙眼。妙 T2225_.61.0311b02: 眼謂普眼方便智也。其巧妙智從實智而起 T2225_.61.0311b03: 故。次云金剛眼。所謂實相眼也。今具明 T2225_.61.0311b04: 二眼異者。 ![]() ![]() T2225_.61.0311b05: 三云。經云妙惠慈悲者。般若有二種。有與 T2225_.61.0311b06: 六波羅蜜和合般若。有實相般若。此中意 T2225_.61.0311b07: 明初句。此慧猶如巧風能軌匠歌羅心使 T2225_.61.0311b08: 百體成就。行者猶有慧故則能善知通塞 T2225_.61.0311b09: 判決是非。於曼荼羅一切事業中。動合規
![]() ![]() T2225_.61.0311b12: 眼亦名實相眼。第十釋多羅尊云。猶見諸 T2225_.61.0311b13: 法實相名爲普眼。所謂見於如如之體。從 T2225_.61.0311b14: 此普眼三昧生也。又第三云。善巧修行般若 T2225_.61.0311b15: 波羅蜜者。即是深修觀察十縁生句。見甚
T2225_.61.0311b22: 大乘法。四卷摩訶衍那。三金剛劍。梵云嚩日
T2225_.61.0311b26: 云曼殊師利。宋妙吉祥。四卷文殊師利。六金
T2225_.61.0311c02: 大惠行。疏第二十卷云。文殊師利者大智惠
T2225_.61.0311c05: 入菩薩正位。故雖有菩提心而無慧行即
T2225_.61.0311c08: 二乘所行。故云大乘。十二門云。摩訶衍者。 T2225_.61.0311c09: 於二乘爲上故名大第。又云。大分深義所
T2225_.61.0311c12: 般若利惠。故亦名般若惠劍也。此是諸佛大 T2225_.61.0311c13: 人之所執故。次云大器仗。是此大器能斷 T2225_.61.0311c14: 一切妄執不祥。令得大白吉祥故云妙吉 T2225_.61.0311c15: 祥。妙吉祥者即是般若波羅蜜甚深妙典。故 T2225_.61.0311c16: 云金剛甚深。手持梵匧即表此義也。此 T2225_.61.0311c17: 梵匧中詮顯何義所謂金剛不可壞實相妙 T2225_.61.0311c18: 惠。故最後云金剛惠 次一偈歎金剛因等
T2225_.61.0312a02: 主宰也。於中金剛因者。本淨菩提妙蓮不染。
T2225_.61.0312a06: 摩訶者謂五大五色。五大五色經緯相成云 T2225_.61.0312a07: 曼荼羅法門。理趣亦云法門。應知摩訶理趣 T2225_.61.0312a08: 者。是曼荼羅法門。即是輪之所詮也。此尊能 T2225_.61.0312a09: 轉此輪故次云能轉。是此法輪從金剛性 T2225_.61.0312a10: 而起常無毀壞。不退轉輪故云金剛起。此不 T2225_.61.0312a11: 壞輪於何處轉耶。謂於常無毀壞金剛場 T2225_.61.0312a12: 而轉。何云金剛場。謂衆生本具菩提曼荼。所 T2225_.61.0312a13: 謂摩訶薩意曼荼羅處。是以有感則應故云 T2225_.61.0312a14: 金剛場。所謂如來金剛之幻也 次一偈難 T2225_.61.0312a15: 金剛語等六徳。一金剛語妙明。梵云嚩日囉
T2225_.61.0312a21: 悉地。梵語中 ![]() T2225_.61.0312a22: 云阿嚩遮。宋譯同今。四卷無言説。五金剛
T2225_.61.0312a27: 北。持誦成就三昧也。金剛語者法輪已轉。當 T2225_.61.0312a28: 入持誦成就悉地。故云金剛語。金剛語體 T2225_.61.0312a29: 即字輪也。行者持誦時字字相應句句相應。 T2225_.61.0312b01: 遍有光鬘次第不斷。状如連環。謂之妙明。 T2225_.61.0312b02: 如此持誦者稱爲金剛念誦。金剛念誦者所 T2225_.61.0312b03: 謂無聲金剛語。依此得妙悉地故。次云妙 T2225_.61.0312b04: 成是明世間悉地。具如大日世間成就品所 T2225_.61.0312b05: 明。次無言者謂三摩地念誦。是心念誦也。文 T2225_.61.0312b06: 殊供養法云。若三摩地念誦者。當心觀大圓 T2225_.61.0312b07: 鏡智。布五字門了了諦觀。隨義相應與般
T2225_.61.0312b10: 金剛上悉。即是出世悉地。故稱云上也。世出 T2225_.61.0312b11: 世成就。淺深雖異同是金剛語尊三昧。故結 T2225_.61.0312b12: 云金剛語 T2225_.61.0312b13: 金剛業至禮金剛拳。釋曰。此四偈歎北方諸 T2225_.61.0312b14: 徳。於中初一偈嘆金剛業等六徳。一金剛
T2225_.61.0312b26: 化業。建立佛事故初云金剛業。是北方發 T2225_.61.0312b27: 心也。爲何業者。上教令諸佛 令起深 T2225_.61.0312b28: 定赴化利業。下教令難調摧我慢幢順向 T2225_.61.0312b29: 正道。謂之教令。上窮佛界下盡生界。皆悉 T2225_.61.0312c01: 教令無不順伏。故云金剛廣。其順伏者。與 T2225_.61.0312c02: 無量勝益而無空過。故云不空。不空事業 T2225_.61.0312c03: 竪徹三世横遍十方。故云業金剛遍行。自 T2225_.61.0312c04: 非得毘首羯磨巧妙之智。誰得爲之。故云 T2225_.61.0312c05: 金剛巧 次一偈嘆金剛護等七徳。一金剛
T2225_.61.0312c17: 各所願。故初云金剛護。若非具大勇心。誰 T2225_.61.0312c18: 能護一切。故云大勇。已具勇心不嚴以甲 T2225_.61.0312c19: 則不爲堅。經云。譬如著鎧入陣則無所 T2225_.61.0312c20: 畏。此之謂也。已著大悲甲冑。大慈無敵。水 T2225_.61.0312c21: 不能沒。火不能焚。何堅若此。故次云大 T2225_.61.0312c22: 堅。已得大堅所向無敵。故云難敵。難敵何 T2225_.61.0312c23: 縁具大悲精進故云妙精進。具精進者無 T2225_.61.0312c24: 事不辨。故云金剛勤 次一偈歎金剛盡
T2225_.61.0313a07: 具調伏牙。噉食一切衆生都無可餘。謂之 T2225_.61.0313a08: 金剛盡。此是諸佛大悲方便之智也。故云方 T2225_.61.0313a09: 便。内具方便故外起方便業。謂之金剛 T2225_.61.0313a10: 牙。以此金剛牙上恐怖諸佛下噉食衆生。 T2225_.61.0313a11: 是怖中之怖故云大怖。豈唯恐怖衆生。亦 T2225_.61.0313a12: 能摧壞大自在天無始無明住地。故名摧 T2225_.61.0313a13: 魔。若非具金剛勝力。誰能破此難降者故
T2225_.61.0313a28: 平等更無異相。唯是一純固金剛三密故云 T2225_.61.0313a29: 金剛合。三密合爲一。是名大智潅頂地。威 T2225_.61.0313b01: 掩法界無外。普天之下卒土之濱。誰不 T2225_.61.0313b02: 敢歸仰。故云威嚴。威嚴即菩提座現。即是 T2225_.61.0313b03: 悉地成就故云金剛縛。縛即菩提座也。菩提 T2225_.61.0313b04: 座已現故。能令一切衆生得善解脱故次 T2225_.61.0313b05: 來也。此是諸佛三昧耶故云金剛勝誓。不 T2225_.61.0313b06: 違越此勝誓能度衆生者名爲金剛拳。謂 T2225_.61.0313b07: 令一切衆生成正覺也 已上東六六七七。 T2225_.61.0313b08: 南八七七七。西七七七六。北六七七六。總成 T2225_.61.0313b09: 百八名。如上諸經更無増減矣。疏云。如是 T2225_.61.0313b10: 諸徳皆是毘盧遮那金剛薩埵遍法界用。不 T2225_.61.0313b11: 可塵數海滴數知。且擧少分以示其端耳
T2225_.61.0313b14: 功徳。初一偈明若持此寂靜讃者。即亦獲 T2225_.61.0313b15: 此百八徳。次一偈明若以此讃大持金剛者。 T2225_.61.0313b16: 即亦成持金剛。疏解初偈爲利他。次偈爲 T2225_.61.0313b17: 自利。恐不當矣。今云。初一偈明得一門功 T2225_.61.0313b18: 徳。一一名號差別智印故。於中爲二。初二 T2225_.61.0313b19: 句明持名讃。次二句明正得功徳。疏云。言 T2225_.61.0313b20: 此名者即百八徳名。能休息二死散亂。令 T2225_.61.0313b21: 契會佛大涅槃。故云寂靜讃。今助一解云。 T2225_.61.0313b22: 是此名賛佛差別智印。體離煩惱所知二障 T2225_.61.0313b23: 常住涅槃界。爲化衆生故示此名相。故云 T2225_.61.0313b24: 寂靜讃。寂靜者即涅槃義也。華嚴大疏第十
T2225_.61.0313b27: 體。圓寂故。出二礙故。故智論云。有菩薩 T2225_.61.0313b28: 發心即觀涅槃行道。恐此涅槃濫唯在果 T2225_.61.0313b29: 故。云住寂靜性。謂約眞如體無妄動即是 T2225_.61.0313c01: 涅槃。又瑜伽第八云。煩惱自性者。若法生時 T2225_.61.0313c02: 其相自然不寂靜起。由彼起故不寂靜行相
T2225_.61.0313c07: 頂者。正明所得功徳。行者若持此名。即成 T2225_.61.0313c08: 得佛名號潅頂。故云金剛名潅頂。金剛名 T2225_.61.0313c09: 實相。一一名號薄伽梵。大持金剛差別智印。 T2225_.61.0313c10: 皆不離實相。名字即實相故云金剛名。持 T2225_.61.0313c11: 此金剛名稱云名號潅頂也。行者持此名 T2225_.61.0313c12: 故自身同於本尊。故云彼亦獲如是。華嚴
T2225_.61.0313c15: 次一偈明得普門功徳。文分爲四。初一 T2225_.61.0313c16: 句明持此名可知。第二句明所讃體。大持 T2225_.61.0313c17: 金剛者。謂毘盧遮那也。一一金剛名皆是毘盧 T2225_.61.0313c18: 遮那内證功徳。毘盧遮那是總徳故稱云大 T2225_.61.0313c19: 持金剛 第三句正明行者持誦。正意者若 T2225_.61.0313c20: 依大日經。行者是心佛名第二正覺句。於 T2225_.61.0313c21: 此中住三摩呬多而爲持誦名攝意念誦。 T2225_.61.0313c22: 即此義也。疏第十一釋云。次第二正覺句者。
T2225_.61.0313c26: 如有窟像。觀此窟甚深中有如來。在此窟 T2225_.61.0313c27: 中深邃而坐之也。總持髮髻冠無量光圍繞。 T2225_.61.0313c28: 離妄執分別本寂如虚空。於彼中思惟作 T2225_.61.0313c29: 攝意念誦。一月修等引持滿一落叉。於中 T2225_.61.0314a01: 作如是觀。是名眞見佛也。如是見時。彼 T2225_.61.0314a02: 佛心上作字。眞言字。一心誦之。此是一向 T2225_.61.0314a03: 攝意。在於一境更無一外縁。心心念誦不 T2225_.61.0314a04: 令人聞。然於定中自然有聲。流出如流水 T2225_.61.0314a05: 不斷也。又云。梵音即云三摩呬多。是等引
T2225_.61.0314a09: 辨之。前歌供中偈云諸法如響應。是第三 T2225_.61.0314a10: 劫深修十喩故。即與第二正覺其位相同。 T2225_.61.0314a11: 應思之。第四句正明所得益。謂若如是持 T2225_.61.0314a12: 誦者。自身爲毘盧遮那。故云彼如持金剛。 T2225_.61.0314a13: 即是普門益出世成就。疏云今但見佛。佛 T2225_.61.0314a14: 即自心毘盧遮那。即是大持金剛也 T2225_.61.0314a15: 我等以至大曼荼羅。釋曰。此二行偈即第三 T2225_.61.0314a16: 明正奉請。於中初一偈欲爲奉請故。先叙 T2225_.61.0314a17: 自誓願。次一偈正明奉請。初中上二句明 T2225_.61.0314a18: 誓願所由可知。次二句正明誓願。亦爲二 T2225_.61.0314a19: 初句明自證。大乘現證者。謂金剛薩埵之稱 T2225_.61.0314a20: 號。大乘謂大空。大空即菩提心故。菩提心生 T2225_.61.0314a21: 亦云大空生。亦云大乘生。應知以心實相 T2225_.61.0314a22: 智證心實相。菩提心顯現云大乘現證。今 T2225_.61.0314a23: 以百八名而讃詠故。願我亦如金剛薩埵而 T2225_.61.0314a24: 無有異。故云願大乘等。後句明化他願。謂 T2225_.61.0314a25: 自己證得願遍流布大理趣法界海。令一切 T2225_.61.0314a26: 衆生皆悉如我無異。上願字冠通此中也。 T2225_.61.0314a27: 大理趣者謂大乘理趣。大乘理趣者。即菩提 T2225_.61.0314a28: 心者萬法所歸趣所。故云理趣。理趣釋釋 T2225_.61.0314a29: 大乘現證中明七大義畢云。由諸菩薩承
T2225_.61.0314b03: 令一切衆生證此菩提心故。故云流遍大 T2225_.61.0314b04: 理趣。次一偈正明奉請。於中第一句明奉 T2225_.61.0314b05: 請所以。此中文略難解。當依宋譯而解。願
T2225_.61.0314b08: 儀軌。是金剛弟子所入金剛曼荼羅儀軌。故 T2225_.61.0314b09: 簡蓮部等云自也。疏第十六云。此是汝漫 T2225_.61.0314b10: 荼羅者。佛親對金剛手説之故。告之是汝
T2225_.61.0314b15: 儀軌相云謂一切等。一切佛大智者。謂五 T2225_.61.0314b16: 智三十七智乃至無盡無餘差別智印。此智 T2225_.61.0314b17: 堅固無物不摧故云輪。輪即摧破義。是正
T2225_.61.0314b20: 等智輪一處聚集輪圓周備。故云曼荼羅也 T2225_.61.0314b21: 爾時婆伽至三摩地。疏釋曰。從此已下至盡 T2225_.61.0314b22: 經。是第五頌。曰薩埵應請説。就中爲二 T2225_.61.0314b23: 爾時婆伽梵下。初明默許入等持也 説金 T2225_.61.0314b24: 剛界下。二明應請正演説也。就於中又爲 T2225_.61.0314b25: 二。初明説主聞請語也。婆伽梵大持金剛 T2225_.61.0314b26: 者。擧所請人如前所釋。聞一切如來讃語 T2225_.61.0314b27: 者。即明聞前讃請之語。一切如來者。是十 T2225_.61.0314b28: 方世界集會如來也。入一切如來等者。次明 T2225_.61.0314b29: 正入等持也。遊入法界定以爲一切如來 T2225_.61.0314c01: 三摩耶也。言所生等者。謂明所生加持堅
T2225_.61.0314c04: 無盡無餘諸佛。即是曼荼羅之體也。約人説 T2225_.61.0314c05: 五佛。約智説五智。約色云五色。約字云 T2225_.61.0314c06: 五字。六卷經第四云。又於粉中想字加之。 T2225_.61.0314c07: 復應思惟五色粉。是如來五智亦名法界性
T2225_.61.0314c12: 故。先入五佛三昧。故云一切如來三昧耶 T2225_.61.0314c13: 也。亦釋五色云法界不思議色。應知一切 T2225_.61.0314c14: 如來三昧者。即是法界三昧。又加持五色名 T2225_.61.0314c15: 法界現起印。應思之。所生加持等者。理趣 T2225_.61.0314c16: 釋云。金剛加持者。表如來十眞如十法界十 T2225_.61.0314c17: 如來地。以成上下十峯金剛大空智處。加 T2225_.61.0314c18: 持者表如來於中道十六大菩薩普賢智。從 T2225_.61.0314c19: 此展轉流出共成三十七位。以成解脱輪大
T2225_.61.0314c22: 説金剛界至大曼荼羅。釋曰。從此已下二明 T2225_.61.0314c23: 應請正演説。大分爲二。初經家叙説可知。 T2225_.61.0314c24: 二説偈亦爲四。初明許演説。二先示其名。 T2225_.61.0314c25: 三説建立大輪壇。四叙教授弟子等。是即 T2225_.61.0314c26: 初也。上請説勝大曼荼羅故。今許云當我 T2225_.61.0314c27: 遍説勝大曼荼羅。此大曼荼羅是毘盧遮那 T2225_.61.0314c28: 自證之法。淨妙提胡極無比味無過上味超 T2225_.61.0314c29: 勝一切。故云勝大。曼荼羅中諸尊無量一一 T2225_.61.0315a01: 説故云遍説 T2225_.61.0315a02: 由如金剛界名爲金剛界。釋曰。此第二示其 T2225_.61.0315a03: 名。上金剛擧喩。次金剛界是法也。金剛喩 T2225_.61.0315a04: 實相智。五智及三十七智乃至刹塵智一一 T2225_.61.0315a05: 智體。不盡不壞離諸過罪不可變易。不可 T2225_.61.0315a06: 破毀故云金剛。又金剛者謂不二義。 ![]()
![]() T2225_.61.0315a09: 字相合故。以 ![]() T2225_.61.0315a10: 相不生不滅。是云金剛也。界者性義・眞實 T2225_.61.0315a11: 義・分齊義。性義者以無二我爲性。一一智 T2225_.61.0315a12: 體不過此性故。眞實義者過世間法。世間 T2225_.61.0315a13: 法或自然壞或對治壞。離此二壞故爲眞 T2225_.61.0315a14: 實也。分齊義者一一智體唯一實相。而各各 T2225_.61.0315a15: 相差別不泯。是分齊義也。一切衆生等具 T2225_.61.0315a16: 金剛界。即是本性所具曼荼羅。此爲況云由 T2225_.61.0315a17: 如金剛。今此金剛界曼荼羅亦復如是。如其 T2225_.61.0315a18: 本性所具説故云名爲金剛界。以要言之。 T2225_.61.0315a19: 金剛界是衆生自心。大日疏第八釋潅頂壇 T2225_.61.0315a20: 中云。復次深祕釋者。方壇即是大因陀羅心
T2225_.61.0315a23: 如教應安坐至誦金剛薩埵。釋曰。此第三説 T2225_.61.0315a24: 建立大輪壇。文分爲四。初明結護方處。二 T2225_.61.0315a25: 明造曼荼羅。三説圖畫諸尊。四叙入壇供 T2225_.61.0315a26: 養。此即初也。疏云。於所應作曼荼羅中。如 T2225_.61.0315a27: 法式結跏趺坐已。諦想己身是如來身。此想 T2225_.61.0315a28: 成就即結摩訶薩埵大契。故云如教乃至思
T2225_.61.0315b05: 示威猛相。普遍觀察處置稱我跋折羅薩埵。
T2225_.61.0315b08: 想成就修加持法。即結摩訶菩提薩埵大契
T2225_.61.0315b15: 此坐相故云如教等。二以薩埵印加持自 T2225_.61.0315b16: 身。此具三密。大薩埵印謂身密也。思惟意密 T2225_.61.0315b17: 也。印必具眞言故。具三密以加自身也。 T2225_.61.0315b18: 窃惟此二種觀。恐當大日經毘盧遮那及金
T2225_.61.0315b23: 分。若依此經。此二句總明造立曼荼羅義。 T2225_.61.0315b24: 安立者謂施設義也。指自身加持線抨圖畫 T2225_.61.0315b25: 等。云曼荼羅諸相分。與今經其意大異也。 T2225_.61.0315b26: 住印下第三明結方。住印相兩經分明可 T2225_.61.0315b27: 見。前結跏趺坐加持自身。既加持已次當 T2225_.61.0315b28: 起立結方故云當起。宋譯云。於前印處即 T2225_.61.0315b29: 當起。謂於前坐處而起立也 顧視於諸方 T2225_.61.0315c01: 者。六卷云觀察作壇場所。謂觀察壇四方 T2225_.61.0315c02: 而爲結護也。宋譯云如理觀視於諸方 倨 T2225_.61.0315c03: 傲而按行者。謂住薩埵威儀。東西南北次第 T2225_.61.0315c04: 按行而爲結護。宋譯云。以高擧相次第行。 T2225_.61.0315c05: 高擧是慢相。止羽金拳觀羽跋折羅謂之慢 T2225_.61.0315c06: 相。即是薩埵威儀也。六卷云雄武相。即是倨 T2225_.61.0315c07: 傲異稱。倨傲者惠琳此經音云。上居御反。 T2225_.61.0315c08: 廣雅倨慢也。説文不遜也。從人居聲也。下五 T2225_.61.0315c09: 告反。廣雅傲慢也。杜註左傳不敬也。説文亦 T2225_.61.0315c10: 倨也。從人敖聲也。義述云。金剛慢菩薩以 T2225_.61.0315c11: 無過上智。令一切衆生悉證毘盧遮那如來 T2225_.61.0315c12: 體。於世出世間皆得自在。所以住傲誕威 T2225_.61.0315c13: 儀。而現其我無我倶幻平等智身。誦金剛薩 T2225_.61.0315c14: 埵者。四卷云。稱我跋折羅薩埵而按行。梵 T2225_.61.0315c15: 云 ![]() ![]() ![]() ![]() ![]() ![]() T2225_.61.0315c16: 念誦。即念誦此眞言也 T2225_.61.0315c17: 以新線善合至應飾五輪壇。釋曰。第二明造 T2225_.61.0315c18: 曼荼羅。依大日經。疏造曼荼羅略有十種支 T2225_.61.0315c19: 分。於絣定界位前有治地定地等衆多支 T2225_.61.0315c20: 分。今經略之。故四卷經線抨前云。其作壇 T2225_.61.0315c21: 處或別作淨室或舊淨室。擇地等法不異
T2225_.61.0315c24: 善合者。緩急得所所作契法是云善合。大日 T2225_.61.0315c25: 疏第五云。次當作金剛線法。凡作綖當擇 T2225_.61.0315c26: 上好細具縷。香水洗之令清淨。令潔淨童 T2225_.61.0315c27: 女右縒合之。合五色縷當用五如來眞言 T2225_.61.0315c28: 各持一色。然後以成辨諸事眞言總加持 T2225_.61.0315c29: 之。第十五云。凡合線時。若一一依法者。當 T2225_.61.0316a01: 別造曼荼羅安置寶瓶香花塗香燈等及諸
T2225_.61.0316a04: 外清淨。坐於壇中而合之。合線之法。先 T2225_.61.0316a05: 預作細絲令極均調。大小緩急皆令得所。 T2225_.61.0316a06: 又不得中間斷續連接之也。又合時以帛 T2225_.61.0316a07: 掩口也。毎一色絲來去。襵牒使成九絲。 T2225_.61.0316a08: 然後合爲一縷。其絲但有一頭。而屈襵之。 T2225_.61.0316a09: 中間不得接。一縷一色。凡五色合爲一繩 T2225_.61.0316a10: 也。若合繩緩急麁細不調。又不盡心作之 T2225_.61.0316a11: 則生障法。損師亦損弟子。或令其發狂亂 T2225_.61.0316a12: 等。不可不愼也 應量以端嚴者。隨壇大 T2225_.61.0316a13: 小線有長短。量法得宜故云應量。能調得 T2225_.61.0316a14: 中。不緩不急故云端嚴。宋譯云稱其分量 T2225_.61.0316a15: 而善用。四卷云。次搓緊合雜繩。具足端嚴稱 T2225_.61.0316a16: 其肘量 以線智應抨等者。此二句明規畫
T2225_.61.0316a19: 等草定諸尊形位分段。至日將夕豫備香
T2225_.61.0316a25: 玉曰抨普耕切撣也。龍龕手鑑抨普耕切彈 T2225_.61.0316a26: 也。並非今義也。絣玉曰方幸切無文綺也。 T2225_.61.0316a27: 正字通補耕切音崩。説文氐人殊縷布名也。
T2225_.61.0316b01: 分量。分量無定故云隨力。宋譯云隨力應 T2225_.61.0316b02: 作曼荼羅。四卷云。隨其力能以繩絣其壇。 T2225_.61.0316b03: 又次文廣明此義云。若爲閻浮提自在王。 T2225_.61.0316b04: 或爲轉輪王。應畫壇場周圍過一由旬。 T2225_.61.0316b05: 大威徳阿闍梨漸小亦應作乃至四肘量。智 T2225_.61.0316b06: 者觀察應堪受化者隨意度量。結其壇場 T2225_.61.0316b07: 亦無過失。爲欲利益應所化者。金剛薩 T2225_.61.0316b08: 埵置立壇場。號爲金剛界等如經所説。設 T2225_.61.0316b09: 於掌中隨意作彼等一切壇場能作利益。
T2225_.61.0316b12: 第十六云。四方之門即是四念住。標是四梵 T2225_.61.0316b13: 住也。涅庾奇是門都羅亦是旗也。即是標也。 T2225_.61.0316b14: 第六云。四門是四靜慮亦是四攝法門。標是
T2225_.61.0316b17: 今經異。四方者謂方壇。故云壇形四方。若此 T2225_.61.0316b18: 義者標
T2225_.61.0316b22: 前引名義集而辨。今門標上懸幡莊嚴故云 T2225_.61.0316b23: 四刹。大日經入祕密曼荼羅位品云。五寶間 T2225_.61.0316b24: 錯懸大寶蓋莊嚴門標。衆色旒蘇。其相廣 T2225_.61.0316b25: 長。寶鈴白拂名衣旛珮綺絢垂布而挍飾之。 T2225_.61.0316b26: 第十六釋云。都羅亦是旗也。即是標。雜色者 T2225_.61.0316b27: 非但五方之色。更有種種雜色也。此雜色
T2225_.61.0316c06: 色線交絡四門及四橛而爲界道。故云四 T2225_.61.0316c07: 線。四卷云以四道繩。疏第六云。并備五色 T2225_.61.0316c08: 線。皆以不動眞言或降三世眞言。加持一百 T2225_.61.0316c09: 八遍或一千八十遍。阿闍梨正作法夜既畫 T2225_.61.0316c10: 曼荼羅竟。先觀中台及第一院知無闕少。 T2225_.61.0316c11: 即下金剛橛。其金剛橛以金剛線周匝圍 T2225_.61.0316c12: 之。至通門處則止不須横斷。三重皆如是 T2225_.61.0316c13: 置之。若不能爾者其第三院必應具依此 T2225_.61.0316c14: 法。勿得闕少。至通門處當擧線隨門標
T2225_.61.0316c17: 卷云繪綵旛蓋懸以莊嚴。前引入祕密曼荼 T2225_.61.0316c18: 位品。旛珮綺絢垂布等是也。具如第十六 T2225_.61.0316c19: 疏釋。疏明其標相云。私謂即是如文著雜 T2225_.61.0316c20: 色衣之義也。從第一無相之法而出生如 T2225_.61.0316c21: 是大悲藏生之相。普現色身。種種方便説無 T2225_.61.0316c22: 量法。是雜色義也。雜色幡以來皆在門標 T2225_.61.0316c23: 也。隅分一切處等三句明處處鈿飾也。宋譯 T2225_.61.0316c24: 云。於其四隅諸分位及諸門戸相合處。各各 T2225_.61.0316c25: 鈿飾金剛寶。四卷云。於諸角分門闕出眺間
T2225_.61.0317a01: 寶厠鈿而飾之。四卷云。闕出眺間者。闕出
T2225_.61.0317a04: 類耳 應抨外輪壇等二句。明抨外曼荼羅。 T2225_.61.0317a05: 宋譯云。次第抨外曼荼羅外壇中心如輪 T2225_.61.0317a06: 相。四卷云。其門外須據門闊狹取半引外。 T2225_.61.0317a07: 據取一倍各各横屈准上齊量。各各竪畫兩 T2225_.61.0317a08: 邊相望横畫爲合。取其外圍一面三分之一。 T2225_.61.0317a09: 從心環遶爲輪。又取其中三分之一。從心 T2225_.61.0317a10: 如上。環遶爲輪。其壇中夾門子輪。縱横下 T2225_.61.0317a11: 八線道。跋折羅如殿柱想以成八柱莊嚴 T2225_.61.0317a12: 其大圓輪。亦跋折羅像皆五色作。或一百八 T2225_.61.0317a13: 或三十七鋒相拄接。從入門至東北角竪 T2225_.61.0317a14: 吉祥門柱。如是外壇。智者以此法畫已於
T2225_.61.0317a17: 金剛線善抨量。設以八柱而間飾於彼金 T2225_.61.0317a18: 剛勝住處。而復飾以五輪壇。四卷云。入其 T2225_.61.0317a19: 中宮布置金剛線道。以八柱而爲莊飾。竪
T2225_.61.0317a23: 剛勝柱應飾五輪壇。五輪壇即五佛位也
T2225_.61.0317a29: 亦八柱在門外 T2225_.61.0317b01: 於中曼荼羅至次第而圖畫。釋曰。從此以下 T2225_.61.0317b02: 第三明圖畫諸尊。於中爲五。初明中曼荼 T2225_.61.0317b03: 羅。二明四曼荼羅。三明八供養。四明四攝。 T2225_.61.0317b04: 五明摩訶薩等。此即初也。於中初二句明 T2225_.61.0317b05: 安中央毘盧遮那像也。四卷云。於内壇中
T2225_.61.0317b09: 波羅蜜。四即一切義也。是毘盧遮那四親近。 T2225_.61.0317b10: 故云佛一切周圍。於前五輪壇中圍繞中 T2225_.61.0317b11: 輪故云周圍。周圍即眷屬威儀也。是圍繞 T2225_.61.0317b12: 中位故云於中。四卷經明四佛畢云。於鑁 T2225_.61.0317b13: 部中各依本方置四波羅蜜。三昧耶是定 T2225_.61.0317b14: 義。四波表定徳故云四三昧耶。是毘盧遮 T2225_.61.0317b15: 那中智之定。故嘆云勝。前嘆中央云金剛 T2225_.61.0317b16: 勝柱。其定非勝。豈配中智應思之。金寶法 T2225_.61.0317b17: 業爲其次第。故云次第而圖畫。宋譯云。於 T2225_.61.0317b18: 彼中心曼拏羅佛像。周圍當安布四勝三昧 T2225_.61.0317b19: 耶印契。如其次第應圖畫 T2225_.61.0317b20: 金剛進而歩至金剛巧等壇。釋曰。此三行偈 T2225_.61.0317b21: 第二明安立四曼荼羅。文分爲二。初一偈 T2225_.61.0317b22: 明於四輪壇各安立四佛。後兩行偈明安 T2225_.61.0317b23: 立各四親近等也。金剛歩而進者。明畫曼 T2225_.61.0317b24: 荼羅威儀也。四卷經云。復以金剛勢擘過 T2225_.61.0317b25: 入於四壇。金剛勢者以意擎擧所畫及於金 T2225_.61.0317b26: 剛線。若入若出。畫壇人不得騎驀金剛線 T2225_.61.0317b27: 道。應誦密語擧之從下過。不失三摩耶。即
T2225_.61.0317c02: 次行。彼諸壇界皆依法。金剛大明曰。嚩日
![]() ![]()
T2225_.61.0317c09: 入時仍須誦不動眞言。若是瑜伽阿闍梨亦 T2225_.61.0317c10: 可周匝以線圍斷。若須出入時。想擧此 T2225_.61.0317c11: 線而於下過過已即還如故。或去門遠急 T2225_.61.0317c12: 須出入者。當觀自身作毘盧遮那。以無礙 T2225_.61.0317c13: 身勿生越線之想。隨意出入無咎也 於 T2225_.61.0317c14: 四曼荼等二句。明安立四佛。四曼荼者。謂 T2225_.61.0317c15: 東南西北四壇位也。阿閦毘等者。正明安立 T2225_.61.0317c16: 四佛。具擧東方等取餘三故云等。四即一
T2225_.61.0317c19: 拏羅。所謂阿閦佛等四一切佛像皆安立。應 T2225_.61.0317c20: 作不動等下。次明安立四親近。於中初二 T2225_.61.0317c21: 句明東方。初句可知 劑金剛持等者。明 T2225_.61.0317c22: 藏經劑作齊字。今經寫誤。宋譯云持金剛等 T2225_.61.0317c23: 衆齊等 解云。持金剛等者。擧金剛薩埵
T2225_.61.0317c26: 云衆也。齊等猶如言平等。即三昧耶義也。 T2225_.61.0317c27: 四卷云執金剛等四三摩耶。應知衆齊等即 T2225_.61.0317c28: 四三昧耶也。前明金剛薩埵中云平等智。 T2225_.61.0317c29: 亦云金剛平等。是東方金剛平等四親近故。 T2225_.61.0318a01: 云衆齊等。四卷云。阿閦等四佛皆應布置。初 T2225_.61.0318a02: 從金剛方畫阿閦鞞壇。具以執金剛等四 T2225_.61.0318a03: 三昧耶尊勝者。想四方佛面向毘盧遮那座。 T2225_.61.0318a04: 先畫執金剛在阿閦前。次畫右。次左。次後。 T2225_.61.0318a05: 諸部准此。金剛藏等者。此明南方也。宋譯 T2225_.61.0318a06: 云金剛藏等衆圓滿。等及衆義如前可知。 T2225_.61.0318a07: 是南方増益門衆故云圓滿。四卷云。次至 T2225_.61.0318a08: 寶方。寶生壇圓滿金剛藏等。金剛眼等二句 T2225_.61.0318a09: 明西方也。宋譯云金剛眼等衆清淨。是西 T2225_.61.0318a10: 方清淨門衆故云清淨。四卷云次華方阿彌 T2225_.61.0318a11: 陀壇清淨金剛眼等。應畫不空等二句。明北 T2225_.61.0318a12: 方也。宋譯云金剛巧業應畫。是北方事業 T2225_.61.0318a13: 門衆故云巧業等。四卷云業方不空悉地壇 T2225_.61.0318a14: 金剛毘首等。疏引四卷畢解云。金剛寶名
T2225_.61.0318a17: 剛利爲清淨乎 T2225_.61.0318a18: 安立於輪隅至應畫佛供養。釋曰。此一偈三 T2225_.61.0318a19: 明畫八供養菩薩爲二。初二句明内四供。 T2225_.61.0318a20: 後二句明外四供也。四卷云。輪内四隅置 T2225_.61.0318a21: 四内供養。初從火天方順旋而作終風天 T2225_.61.0318a22: 方。外壇四角線道之中置外供養。作法同 T2225_.61.0318a23: 前 解云。東南火天。西南涅哩底。西北風
T2225_.61.0318a27: 是正本。然六卷亦云終風天方。最可疑矣 T2225_.61.0318a28: 門中一切處守護門四衆。釋曰。此第四明畫 T2225_.61.0318a29: 四攝也。宋譯云。然後於彼四門中安四守
T2225_.61.0318b03: 作之。門中一切處者稱四門云一切處。故 T2225_.61.0318b04: 宋譯等皆云四門中也。六卷云帝釋方者
T2225_.61.0318b08: 鉤守菩提心戸住東門月輪。索守功徳戸 T2225_.61.0318b09: 住南門月輪鎖守智慧戸住西門月輪。鈴 T2225_.61.0318b10: 守精進戸住北門月輪。故云守護門也 T2225_.61.0318b11: 安立於外壇應畫摩訶薩。釋曰。此第五明摩 T2225_.61.0318b12: 訶薩等方壇。宋譯云。次復於外輪壇處各 T2225_.61.0318b13: 應安立大薩埵。六卷云。壇四周線道之中置 T2225_.61.0318b14: 十六大菩薩。所謂彌勒次不空見。次能捨一 T2225_.61.0318b15: 切惡趣。次樂謬一切黒闇憂惱。次香象。次勇 T2225_.61.0318b16: 猛。次虚空藏。次智幢。次無量光。次月光。次 T2225_.61.0318b17: 賢護。次光網。次金剛藏。次無盡意。次辯積。 T2225_.61.0318b18: 次大光明。以妙塗香方壇外或一肘二肘細
T2225_.61.0318b22: 等及餘外壇中。毘盧遮那等諸天止住欲界 T2225_.61.0318b23: 者。意樂調伏煩惱者及舍利弗等。無量諸比 T2225_.61.0318b24: 丘來詣者。皆思惟之。又想大自在天共其妻 T2225_.61.0318b25: 眷屬侍從衆等。又想虚空天歡喜自在天。及 T2225_.61.0318b26: 商主天有四姉妹者。摩訶迦羅難提繋攝嚩 T2225_.61.0318b27: 羅都沒嚧羅陀天。及想諸曜等差別名又種
T2225_.61.0318c01: 至卷末。此第四明入壇供養。此中有四節。 T2225_.61.0318c02: 初勝三昧耶等者。明入勝三世三昧降伏 T2225_.61.0318c03: 難調等事。四卷云。次明儀式。金剛阿闍梨 T2225_.61.0318c04: 如上所説隨位布置已。復依法住瑜伽。號 T2225_.61.0318c05: 爲跋折囉吽迦羅。即説此吽迦羅三摩地法。 T2225_.61.0318c06: 復想自身微有竪牙。以瞋怒面而笑。又想 T2225_.61.0318c07: 以左脚壓大自在天。以右脚壓大自在妻
T2225_.61.0318c10: 入已者。此正明阿闍梨入於壇場。故云入 T2225_.61.0318c11: 已。金剛師即阿闍梨故。宋譯云金剛阿闍梨 T2225_.61.0318c12: 入已。四卷云。次結摩訶三摩耶契而執華 T2225_.61.0318c13: 鬘。爲阿闍梨自在者哀愍利益諸衆生故。 T2225_.61.0318c14: 應入壇場即誦本密語。如法奉獻諸佛華 T2225_.61.0318c15: 鬘。或以身。或以心一迴右旋其壇。却至本 T2225_.61.0318c16: 處以金剛儀式。復取其鬘置自身頂上。誦 T2225_.61.0318c17: 本密語而鬘之 摧印而遍入者。摧印應是 T2225_.61.0318c18: 開門印。故宋譯云開印普遍爲警覺。四卷云。 T2225_.61.0318c19: 復以住瑜伽速疾而右旋住夜叉方門。勝 T2225_.61.0318c20: 伏三界世間形相以意而開四金剛門。即説 T2225_.61.0318c21: 結開門契。結二金剛拳並之。以進力度 T2225_.61.0318c22: 仰相拄。檀慧度互相鉤以瞋怒意。竪進力 T2225_.61.0318c23: 度撥開。此是最上開門契。復爲利益諸衆 T2225_.61.0318c24: 生故。應用此密語開門。密語曰。唵跋折羅
T2225_.61.0318c29: 其次轉住開於帝釋方門。次如法開龍方
T2225_.61.0319a03: 而遍入。眞言中 ![]() ![]() ![]() ![]()
T2225_.61.0319a07: 總有四徳。謂常・樂・我・淨。於衆花中最大 T2225_.61.0319a08: 勝故名爲王。譬如法界眞如一切法中最勝。 T2225_.61.0319a09: 此華爲無量色相。功徳聚所莊嚴。能爲一
![]() T2225_.61.0319a12: 樂徳者。樂寶珠圓滿可愛相。是 ![]() T2225_.61.0319a13: 也。西門我徳者。我一切智智。瑜伽自在蓮花 T2225_.61.0319a14: 柔軟徳。即 ![]() T2225_.61.0319a15: 所作智佛事生事。大涅槃界寂中事業蓮花 T2225_.61.0319a16: 性淨徳。即 ![]() T2225_.61.0319a17: 所謂法界眞如也。蓮花之門名蓮花門。依主 T2225_.61.0319a18: 釋也。今經供養義略而不明。四卷經次文云。 T2225_.61.0319a19: 其次用殊妙金瓶。或以銀瓶。盛一切寶及 T2225_.61.0319a20: 妙香藥。合水盛之。以妙扶條挿於瓶中。 T2225_.61.0319a21: 於其口上以種種果子及諸名華以爲嚴 T2225_.61.0319a22: 飾。復以塗香則塗之。以雜色繒綵繋其 T2225_.61.0319a23: 瓶頸作種種莊嚴已。應專一心以密語護 T2225_.61.0319a24: 之。於其本位各置一瓶。如其不辨遍於其 T2225_.61.0319a25: 四角。及於入門各置一瓶。布列香華雜果
![]() T2225_.61.0319a28: 雖入聲字以爲對譯。其實無點 ![]() T2225_.61.0319a29: 悉曇初 ![]() T2225_.61.0319b01: 宋譯作阿字。阿字是遍入義。故云此諸遍入 T2225_.61.0319b02: 噁。然高麗及明藏本云遍入心。心謂心眞言。 T2225_.61.0319b03: 是種子故云心也。宋譯云。次誦金剛警覺
![]() ![]() T2225_.61.0319b06: 覺也 請勅如本教者。請勅即教令。謂教 T2225_.61.0319b07: 令諸尊令入道場也。如本教者伽陀中云 T2225_.61.0319b08: 依教請是也 自身加持等者。謂阿闍梨加 T2225_.61.0319b09: 持自身也。六卷云。結加持契如上從心至 T2225_.61.0319b10: 頂作加持已。結請會契自稱己名。啓請
T2225_.61.0319b13: 誦伽陀也。口決云。稱行者名。次誦眞言。至 T2225_.61.0319b14: 眞言終與娑嚩賀。其二頭相鉤頂印散。智界 T2225_.61.0319b15: T2225_.61.0319b16: 法。求請教令。加持自己等既作已。即結 T2225_.61.0319b17: 請會契而稱自名。啓請一切如來及菩薩衆 T2225_.61.0319b18: 會。願垂降赴三唱此伽他曰。願來一切諸 T2225_.61.0319b19: 有中。唯一堅實祕密者。用能折伏暴惡魔。 T2225_.61.0319b20: 現證無邊離自性。我今鉤召依教請。願周雲 T2225_.61.0319b21: 海來集會。六卷云。一切請有中。堅實尊無 T2225_.61.0319b22: 上。遠離於生滅。隨應現世間。降伏一切魔。 T2225_.61.0319b23: 救世大悲者。願悉受我請來降此道場。明
![]() ![]() ![]() ![]() ![]() T2225_.61.0319b29: 應有祕密儀。 ![]() ![]() ![]() ![]()
![]() ![]() ![]() ![]() ![]() T2225_.61.0319c03: 也。傍二點界畔義。餘皆准知。 ![]() ![]() T2225_.61.0319c04: 故六卷翻救世大悲者歟。 ![]() ![]() ![]() ![]()
T2225_.61.0319c07: 以金剛成已下二偈。正明金剛王召集也。應 T2225_.61.0319c08: 以金剛成者。宋譯云然後金剛作成就。謂啓 T2225_.61.0319c09: 請畢然後結金剛鉤召集聖衆。是云金剛 T2225_.61.0319c10: 作成就。今文甚略。金剛謂金剛作業。成即成 T2225_.61.0319c11: 就也 薩埵金剛鉤者。正明金剛王契。金剛 T2225_.61.0319c12: 師則結者。謂阿闍梨結成此印也。宋云。金 T2225_.61.0319c13: 剛阿闍梨次結薩埵金剛鉤印 召集作彈 T2225_.61.0319c14: 指者。明其印。具如下引四卷經。宋譯云。復 T2225_.61.0319c15: 作彈指遍警覺 應請一切佛者。具當云 T2225_.61.0319c16: 一切佛菩薩。偈句略故但擧諸佛。宋譯云召 T2225_.61.0319c17: 請一切佛菩薩 刹那項等者。明聖衆速疾 T2225_.61.0319c18: 集會也。謂十方世界恒沙諸佛。及微塵數諸 T2225_.61.0319c19: 賢聖衆皆悉來會也。別擧金剛薩埵者謂菩 T2225_.61.0319c20: 提心也。今轉行者本有菩提心。爲修生菩 T2225_.61.0319c21: 提心故別請薩埵也。四卷云。次結雲集契。 T2225_.61.0319c22: 結薩埵金剛堅牢契已。屈進力度於忍願 T2225_.61.0319c23: 度傍。稍屈相離如鉤形。彼金剛契分已即 T2225_.61.0319c24: 交臂以手左内右外抱胸。便以兩手數彈 T2225_.61.0319c25: 指出聲。召請一切如來令使雲集。即誦此
T2225_.61.0319c28: 左右手執金剛杵及犍搥撃之。出聲遍滿 T2225_.61.0319c29: 虚空。爾時纔出此方便。即從諸方一切世 T2225_.61.0320a01: 界微塵數諸如來。及與諸菩薩衆會。以金 T2225_.61.0320a02: 剛彈指方便。發悟一切世界周流雲海。皆來 T2225_.61.0320a03: 集會於修行菩薩行持誦門師前而住。眞言
T2225_.61.0320a06: 誦百八名而讃嘆亦爲二。初正明誦讃。後 T2225_.61.0320a07: 説諸佛歡喜。是即初也。宋譯云。遍滿一切 T2225_.61.0320a08: 曼拏羅。普遍召請咸來集。然後次應結大 T2225_.61.0320a09: 印。金剛薩埵乃親近。一遍應誦百八名。依 T2225_.61.0320a10: 法次第而稱讃。四卷云。次誦如上所説一百 T2225_.61.0320a11: 字密語。及以遏伽水而奉獻之。次修習 T2225_.61.0320a12: 金剛薩埵大契。速疾誦最上一百八名一遍
T2225_.61.0320a15: 速疾者。依四卷經速疾誦讃。六卷及宋譯 T2225_.61.0320a16: 無速疾語。大印者。梵字次第云金剛合掌。 T2225_.61.0320a17: 由結集則喜等者。次明諸佛歡喜也。宋譯 T2225_.61.0320a18: 云。既集會已施歡喜。一切如來悉堅固。金剛 T2225_.61.0320a19: 薩埵本法成。作大慈友而安住。四卷明百 T2225_.61.0320a20: 八名讃畢云。爾時以雲集故一切如來皆歡 T2225_.61.0320a21: 喜便得堅固。又金剛薩埵自爲親友能成
T2225_.61.0320a24: 故。言以金剛王召集。以百八名讃嘆。以閼 T2225_.61.0320a25: 伽水奉獻等故。爾時諸佛皆悉歡喜故云由 T2225_.61.0320a26: 結集則喜。以歡喜故加持行者。令得菩 T2225_.61.0320a27: 提心堅固。故云如來皆堅固。此如來言具二 T2225_.61.0320a28: 種義。四卷云一切如來皆歡喜。是已成如來。 T2225_.61.0320a29: 今云如來皆堅固即未成如來也。金剛薩埵 T2225_.61.0320b01: 自成者。宋譯云本法成。 ![]() T2225_.61.0320b02: 五字爲句故略去本字。薩埵者勇猛精進義。 T2225_.61.0320b03: 謂勤精進自心無有休息。處生死中救濟 T2225_.61.0320b04: 衆生而無厭倦。謂之薩埵本法。應知爲慈 T2225_.61.0320b05: 友即此義也。上明金剛護云。堅精進大護 T2225_.61.0320b06: 名爲大慈友。救濟有情即是薩埵勇猛事 T2225_.61.0320b07: 業。是薩埵自家本法也。四卷意與此不同。 T2225_.61.0320b08: 謂金剛薩埵自爲慈友。成一切衆生所求之
T2225_.61.0320b12: 供養事業。此亦有多事。初二句明四攝業。 T2225_.61.0320b13: 諸門一切處者。四即一切義故指四門云一 T2225_.61.0320b14: 切處。故宋譯云。然後於其四門處金剛鉤等 T2225_.61.0320b15: 應作法 鉤等而作業者。此等言非唯索鎖 T2225_.61.0320b16: 鈴等。亦等拍掌閼伽振鈴等。故二卷教王百 T2225_.61.0320b17: 八名次。説四攝金剛拍閼伽振鈴等印言。作 T2225_.61.0320b18: 此等事業故云鉤等而作業。業謂供養事業 T2225_.61.0320b19: 也。然四卷六卷於一百八名前説四攝及閼 T2225_.61.0320b20: 伽。與今經不同也 以大羯磨印等者。宋 T2225_.61.0320b21: 譯云。勝大羯磨印等作以三昧法而安立。四
T2225_.61.0320b25: 印等作。三昧耶者是諸佛本誓故云法而安 T2225_.61.0320b26: 立 以印三昧耶等者。宋譯云勝三昧耶等 T2225_.61.0320b27: 諸印。薩埵金剛等亦然。疏云。既已安立大印 T2225_.61.0320b28: 三昧耶與薩埵事業。以四攝自成大薩埵。 T2225_.61.0320b29: 則一切佛等召集於身中修鉤召等。故云 T2225_.61.0320c01: 以印三昧耶等也 今解。此經以印三昧耶 T2225_.61.0320c02: 等者。宋譯云勝三昧耶諸印。恐指供養諸 T2225_.61.0320c03: 印。諸經皆次三昧耶會説供養會印言故。 T2225_.61.0320c04: 薩埵金剛等者。恐指金剛百字明。二卷教王 T2225_.61.0320c05: 云。當結金剛三昧耶而誦金剛百字明。次
T2225_.61.0320c08: 大薩埵法成就。然後佛等一切衆并大薩埵 T2225_.61.0320c09: 咸集會。依法鉤召即遍入悉得相應而敬愛
T2225_.61.0320c13: 正念誦。二卷教王及蓮心軌等。皆百字明次 T2225_.61.0320c14: 明念誦故。即是祕密供養也 應自有情利 T2225_.61.0320c15: 等者。宋譯云。如教利益諸衆生能作一切 T2225_.61.0320c16: 成就事。此明回向也 如是諸壇中等者。此 T2225_.61.0320c17: 爾時婆伽梵大持金剛已下。薩埵應請説科 T2225_.61.0320c18: 總結也。如上所説所作皆是阿闍梨事業故。 T2225_.61.0320c19: 云如是諸壇等。宋譯云。如是一切曼拏羅於 T2225_.61.0320c20: 中所有諸法用。是即金剛阿闍梨如教所
T2225_.61.0320c23: T2225_.61.0320c24: T2225_.61.0320c25: T2225_.61.0320c26: 沙門曇寂撰 T2225_.61.0320c27: 經本第三 T2225_.61.0320c28: 次當廣説金剛弟子入金剛大曼荼羅儀軌。疏 T2225_.61.0320c29: 云。已下第四説教授弟子儀軌等。此門廣説 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote:
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