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蘇悉地羯羅經略疏 (No. 2227_ 圓仁撰 ) in Vol. 61

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T2227_.61.0445a01: 明別釋。此即初也
T2227_.61.0445a02: 經。其三種相下至應次第現　釋曰。二明
T2227_.61.0445a03: 別釋。於中爲二。初明三種相。次正明成就
T2227_.61.0445a04: 相。此即初也
T2227_.61.0445a05: 經。若上成就下至准現初相　釋曰。二正
T2227_.61.0445a06: 明成就相也
T2227_.61.0445a07: 經。或若持誦虔誠下至亦果其願　釋曰。二
T2227_.61.0445a08: 明受不受用。於中爲二。初明禁住受用。
T2227_.61.0445a09: 次其助成者下。二明不受用爲不吉。初中爲
T2227_.61.0445a10: 二。初明因其虔誠非時成就。次於其初夜
T2227_.61.0445a11: 下。二明相應成就也。初中亦三。初明禁住
T2227_.61.0445a12: 即受用。二明禁住本時用。三明准上知中。
T2227_.61.0445a13: 此即初也
T2227_.61.0445a14: 經。或若初夜或下至方可受用　釋曰。二
T2227_.61.0445a15: 明禁住本時用也
T2227_.61.0445a16: 經。其中成就准此應知　釋曰。三明准上
T2227_.61.0445a17: 知中也
T2227_.61.0445a18: 經。於其初夜下至獲上成就　釋曰。二明
T2227_.61.0445a19: 時相應成就也。於中爲三。初明與時相應
T2227_.61.0445a20: 而得成就也。二明禁住受用。三明准中
T2227_.61.0445a21: 知下。此即初也
T2227_.61.0445a22: 經。其中成就下至明曉受用　釋曰。二明
T2227_.61.0445a23: 禁住受用也。禁住即用是其本分。或待明
T2227_.61.0445a24: 曉。故云縱也
T2227_.61.0445a25: 經。其下成就下至各於本時　釋曰。三明
T2227_.61.0445a26: 准中知下也。禁住即用亦是本分。故云各
T2227_.61.0445a27: 於本時也。文中但明中下闕略上兼含就
T2227_.61.0445a28: 之故云各於本時也
T2227_.61.0445a29: 經。其助成者下至不即受用　釋曰。二明
T2227_.61.0445b01: 不受用爲不吉。分文爲二。初明助成者
T2227_.61.0445b02: 不受用爲不吉。二明自亦不受用物無所
T2227_.61.0445b03: 用。三明時既過已無有其驗。此即初也。本
T2227_.61.0445b04: 爲利自他成就此物等。而今助成者。不爲
T2227_.61.0445b05: 受用故爲不吉也
T2227_.61.0445b06: 經。其物縱成下至無所堪用　釋曰。二明
T2227_.61.0445b07: 自亦不受用物無所用也。設使令助成
T2227_.61.0445b08: 雖不受用。而自受用物有所用。而＊令自
T2227_.61.0445b09: 不受用。又復不禁住。又至其平曉亦不受
T2227_.61.0445b10: 用。故物若萎花及以穢食。無所堪用也
T2227_.61.0445b11: 經。以念誦故下至其驗亦失　釋曰。三明
T2227_.61.0445b12: 時既過已無有其驗也。念誦多時啓請曼荼
T2227_.61.0445b13: 羅主等。眞言威驗令入物中。而時既過故
T2227_.61.0445b14: 無有驗。是故云也
T2227_.61.0445b15: 經。又成就物下至使作成就　釋曰。三明
T2227_.61.0445b16: 藥物成不也。分文爲四。初明作成就。二
T2227_.61.0445b17: 明不可得成就。三明得成就時限。四明
T2227_.61.0445b18: 准成就時令知損法時限。此即初也。言初
T2227_.61.0445b19: 相現然不成就者。是約上中兩成就法也｣
T2227_.61.0445b20: 經。經於三年下至不可得成　釋曰。二明
T2227_.61.0445b21: 不可得成就也
T2227_.61.0445b22: 經。若上成就法下至不限其時　釋曰。三
T2227_.61.0445b23: 明得成就時限也。所以明得成就時限
T2227_.61.0445b24: 者。爲明損成就法時限故也
T2227_.61.0445b25: 經。損成就法亦復如是。釋曰。四明准成就
T2227_.61.0445b26: 時令知損法時限也
T2227_.61.0445b27: 蘇悉地羯羅經略疏卷第四
T2227_.61.0445b28: 元慶八年六月二十五日於元慶寺寫得
T2227_.61.0445b29: 　傳燈大法師位最圓　
T2227_.61.0445c01:
T2227_.61.0445c02:
T2227_.61.0445c03: 蘇悉地羯羅經略疏卷第五
T2227_.61.0445c04: 被偸成物却徴法品第十六
T2227_.61.0445c05: 偸者天下大盜也。今所成就物。其物成已。
T2227_.61.0445c06: 或作成就之時。爲彼魔軍大賊所盜。當
T2227_.61.0445c07: 闕二利。故云被偸成物也。若不追取者。
T2227_.61.0445c08: 何得凌空踐聖仙跡。普遍二界能滿諸願
T2227_.61.0445c09: 爲大道。故經遊忿怒之三摩地。令彼恐怖。
T2227_.61.0445c10: 奉獻祕密利生妙物。故云却徴。今此品中。
T2227_.61.0445c11: 而説此等甚深祕法。即答三問中。隨答
T2227_.61.0445c12: 初問而得其名。故云被偸成物却徴法品
T2227_.61.0445c13: 也
T2227_.61.0445c14: 經。我今當説下至却徴之法　釋曰。今此
T2227_.61.0445c15: 品。第四明失物却得等法。即答云何失物令
T2227_.61.0445c16: 却得。云何分別爲分數。云何受用成就物。即
T2227_.61.0445c17: 以爲三段。從此以下。初明答云何失物令
T2227_.61.0445c18: 却得。次其中成就物下。二明答云何分別爲
T2227_.61.0445c19: 分數。次誦本眞言及作手印下。三明答云何
T2227_.61.0445c20: 受用成就物也。就初爲二。初明標説。次正
T2227_.61.0445c21: 明却徴之法。此初也。所成就物爲他所盜
T2227_.61.0445c22: 作法追召故云却徴。徴字。陟陵反。召明也
T2227_.61.0445c23: 經。其物成已下至不見偸者　釋曰。從此
T2227_.61.0445c24: 以下。二正明却徴之法也。分文爲二。初
T2227_.61.0445c25: 明修却徴之法。次若得其物下。二明若得
T2227_.61.0445c26: 其物及以替物即作護物法。就初亦爲
T2227_.61.0445c27: 三。初明被偸即修却徴之法。次又成就物
T2227_.61.0445c28: 盜將日久下。二明經日以後修却徴之法。次
T2227_.61.0445c29: 應當以金剛徴却那羅下。三明所用眞言。就初
T2227_.61.0446a01: 爲三。初明被偸之事。次于時不擇日下。二
T2227_.61.0446a02: 明正修却徴之法。次其偸物者下。三明偸
T2227_.61.0446a03: 物者恣怖齎持親付行者。初亦爲二。初明被
T2227_.61.0446a04: 偸之時。次明偸物者見不見之事。此即初
T2227_.61.0446a05: 也。成已者。是成就了時也。作成就者。是未
T2227_.61.0446a06: 成就時也。於此二時失却其物。故云其物
T2227_.61.0446a07: 被偸也
T2227_.61.0446a08: 經。偸物之時下至不見偸者　釋曰。二明
T2227_.61.0446a09: 偸物者見不見之事也
T2227_.61.0446a10: 經。于時不擇日下至應作此曼荼羅法　釋
T2227_.61.0446a11: 曰。二明正修却徴之法也。分文爲三。初明
T2227_.61.0446a12: 速應作法。次用燒屍灰下。二正明作曼荼
T2227_.61.0446a13: 羅。次爲成就故次第下。三明啓請供養。此
T2227_.61.0446a14: 即初也。日者好日。宿者好宿。若擇日宿。恐
T2227_.61.0446a15: 彼偸者失却其物。故云不擇也。不斷食亦
T2227_.61.0446a16: 同此意。發起瞋怒者。普爲利益盡無餘界
T2227_.61.0446a17: 一切有情。而住忿怒三摩地中。故云發起瞋
T2227_.61.0446a18: 怒也。若有中怠。無縁慈悲必致退闕故。
T2227_.61.0446a19: 云現前速應作等也
T2227_.61.0446a20: 經。用燒屍灰下至大忿怒等　釋曰。二正
T2227_.61.0446a21: 明作曼荼羅也
T2227_.61.0446a22: 經。爲成就故次第下至如是供養　釋曰。三
T2227_.61.0446a23: 明啓請供養。分文爲二。初明啓請供養。次
T2227_.61.0446a24: 明作護摩法。此即初也
T2227_.61.0446a25: 經。於其中央下至而用護摩　釋曰。二明
T2227_.61.0446a26: 作護摩法。分文爲三。初明作爐護摩。二
T2227_.61.0446a27: 明作偸物者形而作護摩。三明擇人令
T2227_.61.0446a28: 作此法。此即初也
T2227_.61.0446a29: 經。復取此四種下至而作護摩　釋曰。二
T2227_.61.0446b01: 明作偸物者形而作護摩也
T2227_.61.0446b02: 經。若有能伏下至應作此法　釋曰。三明
T2227_.61.0446b03: 擇人令作此法也。若不伏瞋亦闇法者。邪
T2227_.61.0446b04: 修此法。犯三摩耶。故擇人也
T2227_.61.0446b05: 經。其偸物者下至便命終　釋曰。三明偸
T2227_.61.0446b06: 物者恐怖齎持親付行者也。分文爲二。初
T2227_.61.0446b07: 明親付行者便應施無畏及作扇底迦。次
T2227_.61.0446b08: 明所將物密置尊前此即初也
T2227_.61.0446b09: 經。或所將物下至置尊前　釋曰。二明所
T2227_.61.0446b10: 將物密置尊前也
T2227_.61.0446b11: 經。又成就物盜將日久下至諸事漫荼羅
T2227_.61.0446b12: 釋曰。二明經日以後修却徴之法也。分文
T2227_.61.0446b13: 爲三。初明勸示應作通曼荼羅。次四方而作
T2227_.61.0446b14: 下。二正明作曼荼羅。次如是苦持下。三明
T2227_.61.0446b15: 隨物來不來更作不作。此即初也
T2227_.61.0446b16: 經。四方而作下至於其外院各各如法次第
T2227_.61.0446b17: 安置　釋曰。二正明作曼荼羅也。分文爲
T2227_.61.0446b18: 二。初正明作曼荼羅。次至誠啓請下。二明
T2227_.61.0446b19: 啓請供養。此即初也
T2227_.61.0446b20: 經。至誠啓請次第供養　釋曰。從此以下。二
T2227_.61.0446b21: 明啓請供養也。分文爲二。初明啓請供
T2227_.61.0446b22: 養。次明作護摩法。此即初也
T2227_.61.0446b23: 經。於外西面置護摩爐　釋曰。從此以下。二
T2227_.61.0446b24: 明作護摩法。於中爲二。初明置護摩爐。
T2227_.61.0446b25: 次以蝋作下。二明治罰盜物者。此即初也」
T2227_.61.0446b26: 經。以蝋作下至供養護摩　釋曰。從此以
T2227_.61.0446b27: 下。二明治罰盜物者也。分文爲十二。初
T2227_.61.0446b28: 明作形置簸箕中。二明顯示作法時日。三
T2227_.61.0446b29: 明以杖火鞭燃。四明以末但那刺用刺身
T2227_.61.0446c01: 分。五明油鹽塗身隨意苦楚。六明屍衣覆
T2227_.61.0446c02: 形。七明獻赤花持誦。八明怒目視之訶責
T2227_.61.0446c03: 打之。九明且略示進止及重示作法時。十
T2227_.61.0446c04: 明木塗芥油而作護摩十一明五物相和
T2227_.61.0446c05: 稱名護摩。十二明但血和鹽而作護摩。就
T2227_.61.0446c06: 初爲四。初明作形護摩。二明以刀割形。
T2227_.61.0446c07: 三明或依本部而作。四明以例本尊。此即
T2227_.61.0446c08: 初也。簸箕者可知也
T2227_.61.0446c09: 經。次以刀割其形而作護摩　釋曰。二明以
T2227_.61.0446c10: 刀割形也
T2227_.61.0446c11: 經。或依本部下至依彼而作　釋曰。三明
T2227_.61.0446c12: 或依本部而作也
T2227_.61.0446c13: 經。或本尊自盜下至如是作　釋曰。四明
T2227_.61.0446c14: 以例本尊也。由二事故。本尊被此治罰。謂
T2227_.61.0446c15: 自盜及不與成就也。何故本尊自盜成就之
T2227_.61.0446c16: 物。非是本尊起貪自盜。令持誦者。發勇
T2227_.61.0446c17: 猛心。起愼誡心。故行此事。又何故不與成
T2227_.61.0446c18: 就。然由行者精進未滿故不與成就。具如
T2227_.61.0446c19: 後釋也
T2227_.61.0446c20: 經。從黒月下至説爲勝吉　釋曰。二明顯
T2227_.61.0446c21: 示作法時日也
T2227_.61.0446c22: 經。其形復以下至猛法打掊　釋曰。三明
T2227_.61.0446c23: 以杖火鞭燃等也。杖火之外。更加餘事。故
T2227_.61.0446c24: 云種種等也
T2227_.61.0446c25: 經。以末但那下至刺身分　釋曰。四明末

T2227_.61.0446c26:

但那用刺身分也。末但那

云云

T2227_.61.0446c27: 經。以黒芥子下至而殺害之　釋曰。五明
T2227_.61.0446c28: 油鹽塗身。隨意苦楚也
T2227_.61.0446c29: 經。復以赤線纒　釋曰。六明屍衣覆形纒以
T2227_.61.0447a01: 赤線也
T2227_.61.0447a02: 經。獻赤色花持誦　釋曰。七明獻赤色花
T2227_.61.0447a03: 持誦也
T2227_.61.0447a04: 經。自眼怒目下至毎日打之　釋曰。八明
T2227_.61.0447a05: 怒目視之訶責打之。如文可知
T2227_.61.0447a06: 經。若將物來下至即當休止　釋曰。九明
T2227_.61.0447a07: 且略示進止及重示作法時也。分文爲二。
T2227_.61.0447a08: 初明且略示進止。次明重示作法時。此即
T2227_.61.0447a09: 初也
T2227_.61.0447a10: 經。中夜應作是猛利法　釋曰。二明且略示
T2227_.61.0447a11: 作法時也。前但示日。而未顯時。今正指
T2227_.61.0447a12: 示。故云中夜應作也
T2227_.61.0447a13: 經。用倶徴那羅下至而作護摩　釋曰。十

T2227_.61.0447a14:

明等塗芥油而作護摩也。倶徴那羅木

云云

｣

T2227_.61.0447a15: 經。又以毒藥下至經八百遍　釋曰。十一
T2227_.61.0447a16: 明五物相和稱名護摩也
T2227_.61.0447a17: 經。或但用已下至而作護摩　釋曰。十二
T2227_.61.0447a18: 明但血和鹽而作護摩也
T2227_.61.0447a19: 經。如是苦持下至置其殺句　釋曰。三明
T2227_.61.0447a20: 隨物來不來更作不作也。分文爲二。初
T2227_.61.0447a21: 明若不還物應更作法。次若將物來下。二
T2227_.61.0447a22: 明若將物來還替悔謝即止其法。此即初
T2227_.61.0447a23: 也。殺句者。鉢吒也摩羅也等。此爲殺句。具
T2227_.61.0447a24: 爲如經釋説也
T2227_.61.0447a25: 經。若將物來下至從乞歡喜　釋曰。二明
T2227_.61.0447a26: 若將物來還替悔謝即止其法也。分文爲
T2227_.61.0447a27: 四。初明若將來即止其法。次彼若已用下。
T2227_.61.0447a28: 二明將餘物替亦止其事。次或已用下。三
T2227_.61.0447a29: 已用物復無物替但來悔謝亦止其事。次
T2227_.61.0447b01: 彼或損失下。四明或損失分與隨殘持來
T2227_.61.0447b02: 亦止其事。此即初也。彼若敬從而乞歡喜。
T2227_.61.0447b03: 行者即應施與歡喜。故云從乞歡喜也。所
T2227_.61.0447b04: 餘三段尋文可知也
T2227_.61.0447b05: 經。應當以金剛徴那囉下至速得成就　釋

T2227_.61.0447b06:

曰。三明所用眞言也

云云

團字。徒丸反。聚

T2227_.61.0447b07: 貌也
T2227_.61.0447b08: 經。若得其物下至光顯等法　釋曰。二明
T2227_.61.0447b09: 若得其物及以替物。即作護物等法也。護
T2227_.61.0447b10: 物護身。次第而作光顯等法。竝如前説更
T2227_.61.0447b11: 不具記也
T2227_.61.0447b12: 經。其中成就物下至鄔波斯迦等　釋曰。二
T2227_.61.0447b13: 明答云何爲分別分數數字法也。分文
T2227_.61.0447b14: 爲二。初明上成就分法。次中下成就准此應
T2227_.61.0447b15: 知下。二明中下成就分法。就初爲二。初明
T2227_.61.0447b16: 分法。次先以閼伽下。二明分與法。初亦爲
T2227_.61.0447b17: 二。初明於物分法。次餘物分法。此即初也。
T2227_.61.0447b18: 言中下成就者。以三種成分與同故。雖擧
T2227_.61.0447b19: 中下。意在先明上成分與也。中有五種分
T2227_.61.0447b20: 施之法。在文可見也
T2227_.61.0447b21: 經。諸有餘物法皆如是　釋曰。二明餘物
T2227_.61.0447b22: 分法也
T2227_.61.0447b23: 經。先以閼伽下至取本分　釋曰。從此以
T2227_.61.0447b24: 下。二明分與法則也。分文爲四。初明取
T2227_.61.0447b25: 自分法則。次出曼荼羅外下。二明奉先成就
T2227_.61.0447b26: 者法則。次行人分物與同伴下。三明物與
T2227_.61.0447b27: 同伴法則。次物成就已下。四明奉本尊法
T2227_.61.0447b28: 則也。就初爲三。初明取本分法則。二明
T2227_.61.0447b29: 取先成就者分以充自用。三明取阿闍梨
T2227_.61.0447c01: 分以充自用。此即初也
T2227_.61.0447c02: 經。其先成就者下至供養是也　釋曰。二
T2227_.61.0447c03: 明取先成就者分以充自用也
T2227_.61.0447c04: 經。其阿闍梨下至即是價直　釋曰。三明
T2227_.61.0447c05: 取阿闍梨分以充自用。此即初也。讐字麁
T2227_.61.0447c06: 周反。用也對也怨讐也
T2227_.61.0447c07: 經。出漫荼羅下至應如是唱　釋曰。二明
T2227_.61.0447c08: 奉先成就者法則也。分文爲二。初正明
T2227_.61.0447c09: 奉先成就者法則。次若無取者下。二明若
T2227_.61.0447c10: 不取者當與同伴。此即初也
T2227_.61.0447c11: 經。若無取者下至勿懷疑慮　釋曰。二明
T2227_.61.0447c12: 若不取者當與同伴也。分文爲三。初明當
T2227_.61.0447c13: 與同伴。次其物若少下。二明於不可分而
T2227_.61.0447c14: 作分量與同伴等。次於本法中下。三明少
T2227_.61.0447c15: 加減半而作分量。就初亦三。初正明當與
T2227_.61.0447c16: 同伴。次明與同判之所以。三明分與時法
T2227_.61.0447c17: 則。此即初也
T2227_.61.0447c18: 經。彼等以虔誠心下至彼等應受　釋曰。二
T2227_.61.0447c19: 明與同伴之所以也。有虔誠心故。供養
T2227_.61.0447c20: 諸尊故。堅持三摩耶戒故。不憚勞苦侍
T2227_.61.0447c21: 行人故。以有此等五所以故。彼等應受。虔
T2227_.61.0447c22: 字。奇連反。固也敬也
T2227_.61.0447c23: 經。三唱之時下至與同伴等　釋曰。三明
T2227_.61.0447c24: 分與時法則也。此人以五縁等先成就者
T2227_.61.0447c25: 故。云即是先成就者也
T2227_.61.0447c26: 經。其物若少下至而自受用　釋曰。從此
T2227_.61.0447c27: 以下。二明於不可分而作分量與同伴等
T2227_.61.0447c28: 也。分文爲三。初明約安善那等心作分
T2227_.61.0447c29: 量。二明輪刀等而作分量。三明約楨像等
T2227_.61.0448a01: 而作分量。此即初也
T2227_.61.0448a02: 經。有如是物下至應如是作　釋曰。二明
T2227_.61.0448a03: 輪刀等而作分量也
T2227_.61.0448a04: 經。其楨像等亦不可分　釋曰。三明約楨像
T2227_.61.0448a05: 等而作分量。此等亦當心作分量也。楨字
T2227_.61.0448a06: 楨著也。又作橙
T2227_.61.0448a07: 經。於本法中下至與同伴等　釋曰。三明
T2227_.61.0448a08: 少加減半而作分量也。分文爲二。初明量
T2227_.61.0448a09: 少加量而作成就與同伴等。次明依先成
T2227_.61.0448a10: 物量。縱減其半亦得成就。依本法説。皆
T2227_.61.0448a11: 須依行。此即初也
T2227_.61.0448a12: 經。行人分與同伴時下至後當與之　釋曰。
T2227_.61.0448a13: 三明物與同伴法則也。分文爲三。初明
T2227_.61.0448a14: 與物法則。次明一身成就利益餘人。此教
T2227_.61.0448a15: 餘法竝皆通許。三明分與同伴等時不應
T2227_.61.0448a16: 偏儻。此即初也
T2227_.61.0448a17: 經。或若一身成就下至皆竝通許　釋曰。二
T2227_.61.0448a18: 明一身成就利益餘人。此教餘法竝皆通許
T2227_.61.0448a19: 也。此文即釋伏疑。有人應疑云。若有同伴
T2227_.61.0448a20: 而得成就。理須分與。若獨一身得成就者。

T2227_.61.0448a21:

是人如何。是故釋云普竝皆通許

云云

T2227_.61.0448a22: 經。分與同伴等時下至不應偏儻　釋曰。三
T2227_.61.0448a23: 明分與同伴等時。不應偏儻也
T2227_.61.0448a24: 經。物成就已先應供養下至法皆如是　釋
T2227_.61.0448a25: 曰。四明奉本尊法則也。三部皆悉各得成
T2227_.61.0448a26: 就。至其分法。旨趣不異。故云一切諸部法
T2227_.61.0448a27: 皆如是也
T2227_.61.0448a28: 經。中下成就准此應知下至如法分與　釋
T2227_.61.0448a29: 曰。二明中下成就分法也。深生慚愧。是奉
T2227_.61.0448b01: 本尊也。供養者。即奉先成就者也。施物者。
T2227_.61.0448b02: 是分與同伴等也。依其處分者。謂依上成
T2227_.61.0448b03: 就分法也。指上分法爲如是事也。讐還物
T2227_.61.0448b04: 價者。謂其阿闍梨若不在時。其分還讐價
T2227_.61.0448b05: 直而自受用等也。物成就已先獻等者。謂先
T2227_.61.0448b06: 以閼伽奉獻本尊等。後取本分等也
T2227_.61.0448b07: 經。誦本眞言及作手印下至受用其物　釋
T2227_.61.0448b08: 曰。從此以下。三明答云何受用成就物也。
T2227_.61.0448b09: 分文爲二。初正明受用成就物之法則。次
T2227_.61.0448b10: 隨意昇空下。二明受用之功能。此即初也
T2227_.61.0448b11: 誦本眞言是語密也。作手印即身密也。觀
T2227_.61.0448b12: 念本尊謂意密也。行者所修。於三部中。而
T2227_.61.0448b13: 依其一隨本所修誦作觀念。故云誦本眞
T2227_.61.0448b14: 言等也。毎部各有明王明妃眞言手印觀
T2227_.61.0448b15: 念。亦各有部母忿怒眞言手印觀念。故云乃
T2227_.61.0448b16: 至也。然後受用其物。是即法則也
T2227_.61.0448b17: 經。隨意昇空下至亦無能損　釋曰。從此
T2227_.61.0448b18: 以下。二明受用之功能也。分文爲三。初明
T2227_.61.0448b19: 隨意昇空至衆仙所無壞輕蔑等。次以福
T2227_.61.0448b20: 力故自然衣服下。二明有自然果報。次縱
T2227_.61.0448b21: 如是已下。三明誡勸也。就初爲三。初明彼
T2227_.61.0448b22: 無有壞輕蔑等。次與仙相見下。二明與仙
T2227_.61.0448b23: 相見儀則。次遊行空時下。三明遊行空時
T2227_.61.0448b24: 儀則也。初亦爲三。初明彼無有壞輕蔑等。
T2227_.61.0448b25: 次爲持明王下。二明諸仙彌増恭敬。及以
T2227_.61.0448b26: 行者彌無怖畏。次作三摩耶下。三明結勸。
T2227_.61.0448b27: 此即初也。常念本尊。及常念觀成就物故。
T2227_.61.0448b28: 彼無能壞及以輕蔑。縱有怨敵。亦無能損
T2227_.61.0448b29: 也
T2227_.61.0448c01: 經。爲持明王下至無諸怖畏　釋曰。二明
T2227_.61.0448c02: 諸仙彌増恭敬。及以行者彌無怖畏也
T2227_.61.0448c03: 經。作三摩耶下至皆不應廢　釋曰。三明
T2227_.61.0448c04: 結勸也
T2227_.61.0448c05: 經。與仙相見下至善言而答　釋曰。二明
T2227_.61.0448c06: 與仙相見儀則也
T2227_.61.0448c07: 經。遊行空時下至亦不應過　釋曰。三明
T2227_.61.0448c08: 遊行空時儀則也。分文爲二。初明遊空
T2227_.61.0448c09: 時不應八處過。次爲放逸故下。二明相助
T2227_.61.0448c10: 之法也。初亦爲二。初明不應八處過。次
T2227_.61.0448c11: 明不應過之所以。此即初也。言八處者。在
T2227_.61.0448c12: 文可見。若爲放逸過彼等處稍蔽神驗。是
T2227_.61.0448c13: 故制之也
T2227_.61.0448c14: 經。増上慢故下至當墮落　釋曰。二明不
T2227_.61.0448c15: 應過之所以也
T2227_.61.0448c16: 經。爲放逸故下至及以思惟　釋曰。二明
T2227_.61.0448c17: 相助之法也。分文爲二。初正明相助之法。
T2227_.61.0448c18: 二明相助之法。三明結勸。此即初也。若誦
T2227_.61.0448c19: 明王眞言。作手印。思惟本尊等。還増勢力。
T2227_.61.0448c20: 故云應誦等也
T2227_.61.0448c21: 經。若已墮落下至天眼見道　釋曰。二明
T2227_.61.0448c22: 相助之能也。文亦爲二。初明便得本位天
T2227_.61.0448c23: 眼兩種之能。次明以喩譬之。此即初也。本
T2227_.61.0448c24: 遊虚空。以放逸故。致墮落失。令依相助
T2227_.61.0448c25: 之力。還得遊空。故云便得本位虚空也。言
T2227_.61.0448c26: 形色者。智論所言。肉眼者。見形顯色者是
T2227_.61.0448c27: 也。今文意云。在於人界麁澁形色而得。上
T2227_.61.0448c28: 界微細天眼見彼古仙之道路也
T2227_.61.0448c29: 經。譬如成者下至不動即至　釋曰。三明
T2227_.61.0449a01: 以喩譬之也。謂如成就者。心無功用。纔起
T2227_.61.0449a02: 即至。便得本位。亦見仙路。即到所至在
T2227_.61.0449a03: 定。喩意亦復如是也
T2227_.61.0449a04: 經。是故遊彼先成就路　釋曰。三明結勸也｣
T2227_.61.0449a05: 經。以福力故下至皆現其前　釋曰。二明
T2227_.61.0449a06: 有自然果報也。隨文檢之。初從是自然衣
T2227_.61.0449a07: 服後至隨所意樂憶念之處皆現其前。略有
T2227_.61.0449a08: 十五果報。在文可知。但劫初寶樹意在喩
T2227_.61.0449a09: 前也。種種瓔珞。是即嚴身娯樂具。更無別
T2227_.61.0449a10: 也
T2227_.61.0449a11: 經。縱如是已下至不應廢忘　釋曰。三明
T2227_.61.0449a12: 誡勸也。文亦爲三。初明誡常須護身。二
T2227_.61.0449a13: 明應住清淨之處。三明於彼亦有勝事。此
T2227_.61.0449a14: 即初也。然因位未斷惑障。乃至等覺未盡
T2227_.61.0449a15: 細惑。故云不應廢忘也
T2227_.61.0449a16: 經。應住清淨園林下至江河潬渚　釋曰。二
T2227_.61.0449a17: 明應住清淨之處也。潬字。達亶反。沙出也。
T2227_.61.0449a18: 渚字。之與反。小洲也。水涯也
T2227_.61.0449a19: 經。以遊戲故下至仙衆共住　釋曰。三明
T2227_.61.0449a20: 於彼亦有勝事也。有二勝事。謂雖住其
T2227_.61.0449a21: 處。於彼便有如前勝境。及與先成仙衆共
T2227_.61.0449a22: 住也。言仙衆者。謂諸聖仙十地等。如妙
T2227_.61.0449a23: 覺名爲聖仙。若修此法。與諸聖衆而同其
T2227_.61.0449a24: 位。故云仙衆共住也。問。文初云。隨意昇
T2227_.61.0449a25: 空。至衆仙所。彼無能壞及以輕蔑。然案文
T2227_.61.0449a26: 意。彼仙應有壞他輕蔑之情。何故今云仙
T2227_.61.0449a27: 衆者是聖仙耶。答。彼約世間仙故有壞他
T2227_.61.0449a28: 事。今於出世仙故云聖仙也。問。何以得
T2227_.61.0449a29: 知。今此文約出世聖仙耶。答。世間是邪。出
T2227_.61.0449b01: 世是正。邪仙心行不同正仙。此文既云與
T2227_.61.0449b02: 先成仙衆共住。是故得知。此文只是出世聖
T2227_.61.0449b03: 仙也。若不爾者。何得共住也
T2227_.61.0449b04: 成就具支法品第十七　
T2227_.61.0449b05: 言成就者。謂所修悉地也。言具支者。謂成
T2227_.61.0449b06: 辨悉地之具支也。今此品説重加精進。修
T2227_.61.0449b07: 念誦法。發大恭敬。巡八聖跡。轉讀般若。奉
T2227_.61.0449b08: 施僧伽。修作百千之窣都波。一一塔前。滿
T2227_.61.0449b09: 一千遍。倶胝念誦。經十二年。作四種護摩。
T2227_.61.0449b10: 及苦治。本尊陳説。如是種種具支。令辨所
T2227_.61.0449b11: 修三種悉地。故云成就具支法品也
T2227_.61.0449b12: 經。我今復説具足作悉地法　釋曰。今此一
T2227_.61.0449b13: 品。大段第五。明具足作悉地法。即答云
T2227_.61.0449b14: 何被破却著彼也。所求悉地。被邪魔破。既
T2227_.61.0449b15: 爲藏棄。故云被破也。牢強精進。更顯著
T2227_.61.0449b16: 彼。故云却著彼也。前品作法追召偸物者。
T2227_.61.0449b17: 令獻被偸物。此品就不可成就物。更加大
T2227_.61.0449b18: 精進。令物顯著。以爲其異也。分文爲二。
T2227_.61.0449b19: 初明標説。次其物不成者下。二正明説成
T2227_.61.0449b20: 就具支法。此即初也。諸成就者。依常所修
T2227_.61.0449b21: 而應感得。令所成物超過常法之所限也。
T2227_.61.0449b22: 若備此法。必得成就。故云具足作悉地法
T2227_.61.0449b23: 也
T2227_.61.0449b24: 經。其物不成者下至還作成就之法　釋曰。
T2227_.61.0449b25: 從此以下。二正明説具支法也。分文爲
T2227_.61.0449b26: 二。初明更作念誦法。次又念誦遍數下。二
T2227_.61.0449b27: 明作護摩法也。就初爲八。初明七遍更
T2227_.61.0449b28: 作先念誦法乃至還作成就之法。次猶不成
T2227_.61.0449b29: 者下。二明精勤念誦巡八聖跡。次或復轉讀
T2227_.61.0449c01: 下。三明復轉讀大般若經。次或持勝物下。
T2227_.61.0449c02: 四明以勝物。奉施僧伽。次或於入海河邊
T2227_.61.0449c03: 下。五明作一百窣都波於一一前念誦千
T2227_.61.0449c04: 遍。次復作一千下。六明作一千窣都波於
T2227_.61.0449c05: 一一前念誦千遍自然成就。次又一切眞言
T2227_.61.0449c06: 下。七明念誦一倶胝決定成就。次若作時念
T2227_.61.0449c07: 誦下。八明經十二年亦皆成就也。就初亦
T2227_.61.0449c08: 三。初明一遍如法禁住護持。如前更作先
T2227_.61.0449c09: 念誦法。乃至還作成就之法。次若不成者下。
T2227_.61.0449c10: 二明若不成者。重加精進。又更念誦。作成
T2227_.61.0449c11: 就法。次如是經滿下。三明若不成者。必滿
T2227_.61.0449c12: 七遍。此即初也。餘七段文。更不具牒。如文
T2227_.61.0449c13: 可知也
T2227_.61.0449c14: 經。又念誦遍數及時滿下至四種護摩　釋
T2227_.61.0449c15: 曰。二明作護摩法也。分文爲二。初總明
T2227_.61.0449c16: 應作護摩。次或於山頂下。二正明作護摩
T2227_.61.0449c17: 法。此即初也。中有三事。謂作増益護摩。及
T2227_.61.0449c18: 爲作四種護摩。作辨事曼荼羅也。言四種
T2227_.61.0449c19: 者。謂増益降伏息災等也
T2227_.61.0449c20: 經。或於山頂下至或恒河渚　釋曰。二正
T2227_.61.0449c21: 明作護摩法也。分文爲三。初明作曼荼
T2227_.61.0449c22: 羅。次護摩法。次當別説下。二正明作護摩
T2227_.61.0449c23: 法。次於諸成就事中下。三明結勸也。就初
T2227_.61.0449c24: 爲三。初明釋處。次平治其地下。二明作曼
T2227_.61.0449c25: 荼羅。次所有啓請下。三明啓請及供養等。此
T2227_.61.0449c26: 即初也
T2227_.61.0449c27: 經。平治其地下至餘是中央　釋曰。二明
T2227_.61.0449c28: 作曼荼羅。如文可知也
T2227_.61.0449c29: 經。所有啓請下至悉如前　釋曰。三明啓
T2227_.61.0450a01: 請及供養等也。悉如前者。謂却徴品。補闕
T2227_.61.0450a02: 少法品。及圓備品等是也
T2227_.61.0450a03: 經。護摩法次當別説　釋曰。從此以下。二
T2227_.61.0450a04: 正明作護摩法也。分文爲二。初明總標
T2227_.61.0450a05: 説。次正説作護摩法。此即初也
T2227_.61.0450a06: 經。於中以本眞言下至四面作護摩法
T2227_.61.0450a07: 釋曰。二明正作護摩法也。分文爲三。初
T2227_.61.0450a08: 明作増益護摩。次如前念誦及巡八塔下。二
T2227_.61.0450a09: 明作阿毘遮嚕迦法。兼扇底迦法。次若説
T2227_.61.0450a10: 愆過下。三明補闕也。就初爲二。初明
T2227_.61.0450a11: 作曼荼羅修護摩法。次若作此曼荼羅下。
T2227_.61.0450a12: 二明爲不成者滿足七度也。就初爲四。
T2227_.61.0450a13: 初明總説作護摩法。次於其内院下。二明
T2227_.61.0450a14: 安置諸尊。次成已用本部下。三明啓請供養
T2227_.61.0450a15: 及作念誦。次然復其瓶下。四明正作護摩
T2227_.61.0450a16: 法。此即初也
T2227_.61.0450a17: 經。於其内院下至如是依法作漫荼羅　釋
T2227_.61.0450a18: 曰。二明安置諸尊也
T2227_.61.0450a19: 經。成已用本部心下至而作念誦　釋曰。三
T2227_.61.0450a20: 明啓請供養及作念誦也
T2227_.61.0450a21: 經。然後其瓶下至増益諸尊護摩　釋曰。四
T2227_.61.0450a22: 明正作護摩法。於中爲四。初明正作護
T2227_.61.0450a23: 摩法。次其供養食下。二明所獻供養食。次如
T2227_.61.0450a24: 是食誦護摩下。三明四度更作護摩。次作
T2227_.61.0450a25: 此法已下。四明諸尊歡喜速與成就。此即初
T2227_.61.0450a26: 也。行者所修。於三部中。必有所依。故云各
T2227_.61.0450a27: 依彼部中等也
T2227_.61.0450a28: 經。其供養食下至便成増益　釋曰。二明

T2227_.61.0450a29:

所獻供養食也。那羅

云云

T2227_.61.0450b01: 經。如是念誦護摩下至用蘇護摩　釋曰。三
T2227_.61.0450b02: 明四度更作護摩也。四度護摩在文可知
T2227_.61.0450b03: 也
T2227_.61.0450b04: 經。作此法已下至速與成就　釋曰。四明
T2227_.61.0450b05: 諸尊歡喜速與成就也
T2227_.61.0450b06: 經。若作此曼荼羅下至決定成就　釋曰。二
T2227_.61.0450b07: 明爲不成者滿足七度也
T2227_.61.0450b08: 經。如前念誦及巡八塔下至苦治本尊　釋
T2227_.61.0450b09: 曰。從此以下。二明作阿毘遮嚕迦法兼扇
T2227_.61.0450b10: 底迦法也。分文爲三。初總明應作阿毘
T2227_.61.0450b11: 遮嚕迦法苦治本尊。次以蝋作其形像下。二
T2227_.61.0450b12: 別明作其法。次此是與眞言下。三明結勸。
T2227_.61.0450b13: 此即初也。本尊相違本誓。不與成就。故
T2227_.61.0450b14: 作此法。苦治本尊。然本尊既達諸法本不
T2227_.61.0450b15: 生際。有何憂怖。但隨順衆生。而示現受此
T2227_.61.0450b16: 苦治耳。問。苦治本尊。若得罪無。答。若不
T2227_.61.0450b17: 解極理。應得罪無量。然今行者。既達本
T2227_.61.0450b18: 際。而行此事。故無得罪也。問。如言若達
T2227_.61.0450b19: 本際不生者。何故作此苦治法耶。答。彼此
T2227_.61.0450b20: 雖達本際不生。而於其中非無無縁大慈
T2227_.61.0450b21: 大悲本三昧耶。不顧此誓。是故苦治也。問。
T2227_.61.0450b22: 所以本尊不與悉地者。是由行者精進未
T2227_.61.0450b23: 滿何故苦治耶。答。由此苦治。精進亦滿。是
T2227_.61.0450b24: 故如來令行者作此苦治法也
T2227_.61.0450b25: 經。以蝋作其形像下至不得自專　釋曰。二
T2227_.61.0450b26: 別明作苦治法也。分文爲三。初正明作
T2227_.61.0450b27: 形苦治法。次或以毒藥下。二明五物相和護
T2227_.61.0450b28: 摩。本尊即與成就。次如是作法下。三明割
T2227_.61.0450b29: 肉護摩即與成就也。就初爲二。初正明作
T2227_.61.0450c01: 形苦治法。次明若尊與其成就則作息災
T2227_.61.0450c02: 之法。此即初也
T2227_.61.0450c03: 經。若尊來現下至作扇底迦法　釋曰。二
T2227_.61.0450c04: 明若尊與其成就則作息災之法也
T2227_.61.0450c05: 經。或以毒藥下至即與成就　釋曰。二明
T2227_.61.0450c06: 五物相和護摩。本尊即與成就也
T2227_.61.0450c07: 經。如是作法下至一一而説　釋曰。三明
T2227_.61.0450c08: 割肉護摩。即與成就也。分文爲二。初明
T2227_.61.0450c09: 割肉護摩。即與成就。次假使犯五無間下。
T2227_.61.0450c10: 二明割肉護摩之功能。此即初也。行者若有
T2227_.61.0450c11: 闕過。本尊應爲教授。故云若有闕過一一
T2227_.61.0450c12: 而説也
T2227_.61.0450c13: 經。假使犯五無間下至其與成就　釋曰。二
T2227_.61.0450c14: 明割肉護摩之功能也
T2227_.61.0450c15: 經。此是與眞言鬪諍之法下至扇底迦法
T2227_.61.0450c16: 釋曰。三明結勸也。行者既己不惜身命。而
T2227_.61.0450c17: 作若干念誦之事。及苦治本尊。如治罰鬼
T2227_.61.0450c18: 魅。拜刺身血。便割己肉。勇猛精進。令事成
T2227_.61.0450c19: 就。是故云與眞言鬪諍之法。此即結前也。若
T2227_.61.0450c20: 如法作。必得成就。故云必不空過。若得成
T2227_.61.0450c21: 就已。即應速作息災之法。此等文句。即勸
T2227_.61.0450c22: 後也
T2227_.61.0450c23: 經。若説愆過即須補闕　釋曰。三明補闕
T2227_.61.0450c24: 也。若本尊説行者闕過。即便應作補闕之
T2227_.61.0450c25: 法。是故云若説愆過等也
T2227_.61.0450c26: 經。於諸成就事中下至爲最　釋曰。三明
T2227_.61.0450c27: 結勸也。分文爲二。初明總結。次明勸進。
T2227_.61.0450c28: 此即初也
T2227_.61.0450c29: 經。於中作下至三種果　釋曰。二明勸進
T2227_.61.0451a01: 也。於中爲四。初明於中應作三種之事。
T2227_.61.0451a02: 次於中應作下。二明應作諸事。次毎時供
T2227_.61.0451a03: 養下。三明供養應用新物。次此法不應下。
T2227_.61.0451a04: 四明必應謹愼。此即初也。三種事者。謂三
T2227_.61.0451a05: 部中。扇底迦等。彼等三事。亦於此曼荼羅
T2227_.61.0451a06: 而得成就。故云得三種果也
T2227_.61.0451a07: 經。於中應作下至如治鬼魅　釋曰。二明
T2227_.61.0451a08: 應作諸事也。於此曼荼羅。而作諸念誦。
T2227_.61.0451a09: 是爲一切諸事也。寂災増益等。以爲護摩
T2227_.61.0451a10: 也。言治罰者。謂降伏也
T2227_.61.0451a11: 經。毎時供養下至亦復如是　釋曰。三明
T2227_.61.0451a12: 供養應用＊新物也
T2227_.61.0451a13: 經。此法不應放逸下至即使自損　釋曰。
T2227_.61.0451a14: 四明必應謨愼也。中有五句。一不應放
T2227_.61.0451a15: 逸。二澡浴清淨。三如法護身。四不應輕慢。
T2227_.61.0451a16: 五用此非餘。若任愚情者。自致損害。是故
T2227_.61.0451a17: 云若違此者即便自損也

T2227_.61.0451a18:

分別成就品第十八

已下經
下卷

T2227_.61.0451a19: 言成就者。能成就。所成就。及成就果。是爲
T2227_.61.0451a20: 成就也。能成就者。謂三部眞言也。所成就
T2227_.61.0451a21: 者。謂諸藥物等也。成就果者。謂三部悉地等
T2227_.61.0451a22: 也。此等成就有多差別。今此品中。分別顯
T2227_.61.0451a23: 示。令修行者無有錯謬。故云分別成就品
T2227_.61.0451a24: 也
T2227_.61.0451a25: 經。我今復説三部悉地成就　釋曰。此品大
T2227_.61.0451a26: 段第六明三部成就。即答云何上中下次第
T2227_.61.0451a27: 成就相也。分文爲二。初明標説。次乘空
T2227_.61.0451a28: 自在下。二明正説三部成就。此即初也。前
T2227_.61.0451a29: 説成就支具已。次重陳説此悉地成就。故
T2227_.61.0451b01: 云我今復説也
T2227_.61.0451b02: 經。乘空自在下至爲下悉地成　釋曰。從
T2227_.61.0451b03: 此以下。二明正説三部成就也。分文爲
T2227_.61.0451b04: 三。初明就悉地果陳悉地別。次若欲成就
T2227_.61.0451b05: 藥物下。二明約所成就顯示差別。次復次
T2227_.61.0451b06: 聖者眞言爲上下。三明於能成就而説差
T2227_.61.0451b07: 別。就初爲二。初明總略陳説悉地之別。次
T2227_.61.0451b08: 此三種上中下下。二明廣説悉地差別。此即
T2227_.61.0451b09: 初也。言乘空自在而進。此爲最上者。三部
T2227_.61.0451b10: 上成就有得三乘果。及以證佛果。然乘空
T2227_.61.0451b11: 自在。通諸持明仙及以諸聖果。爲以通攝
T2227_.61.0451b12: 別。且擧乘空也。乘空者。飛行速到。山障
T2227_.61.0451b13: 無礙也。自在者。能轉變。自身及世間所有。隨
T2227_.61.0451b14: 心自在也。又乘空飛行。山障無礙。故云自
T2227_.61.0451b15: 在也。三部中成復有多種。今且擧一種
T2227_.61.0451b16: 攝得所餘。是故但云藏身隱跡也。三部下
T2227_.61.0451b17: 成就亦復如是。既云諸事。該攝一切。其趣
T2227_.61.0451b18: 可知也
T2227_.61.0451b19: 經。此三種上中下下至更分別之　釋曰。從
T2227_.61.0451b20: 此以下。二明廣説悉地差別也。分文爲二。
T2227_.61.0451b21: 初明總標。次三部上成就下。二明正陳説。
T2227_.61.0451b22: 此即初也。此三種上中者。謂前所説最上成
T2227_.61.0451b23: 就。及中成就也。下乘世間事者。謂前所説世
T2227_.61.0451b24: 間諸事。爲下悉地也。世間悉地故爲下乘。
T2227_.61.0451b25: 從下悉地而得出世無上大菩提果。故云
T2227_.61.0451b26: 乘也。乘即以運載爲義也。等字等取前三
T2227_.61.0451b27: 種成＊就。故云等三種成就也。隨前三種。更
T2227_.61.0451b28: 復應開。故云隨上中下更分別之也。又上
T2227_.61.0451b29: 中下乘者。謂於出世諸成就法。有三種別
T2227_.61.0451c01: 也。事等三種者。謂世事亦有差別故。世間
T2227_.61.0451c02: 事等也
T2227_.61.0451c03: 經。三部上成就下至成就五通　釋曰。二
T2227_.61.0451c04: 明正陳説也。分文爲三。初明三部上成就
T2227_.61.0451c05: 法。次三部中成就法下。二明三部中成就法。
T2227_.61.0451c06: 次三部下成就法下。三明三部下成就法。就
T2227_.61.0451c07: 初爲二。初正明三部上成就法。次具上等
T2227_.61.0451c08: 事下。二明總結。初亦爲二。初明指前事。次
T2227_.61.0451c09: 又有多種下。二明更有多種。此即初也。得
T2227_.61.0451c10: 持明仙等者。指前乘空自在之事。言五通
T2227_.61.0451c11: 者。謂天眼通。天耳通。知他心通。宿命通。身
T2227_.61.0451c12: 如意通也。天眼通者。若於深禪定中。發得
T2227_.61.0451c13: 色界四大清淨造色。住眼根中。即能見六
T2227_.61.0451c14: 道衆生死此生彼。及見一切世間種種形
T2227_.61.0451c15: 色。是爲天眼通也。天耳通者。若於深禪定
T2227_.61.0451c16: 中。發得色界四大清淨造色。住耳根中。即
T2227_.61.0451c17: 能聞六道衆生語言。及世間種種音聲。是爲
T2227_.61.0451c18: 天耳通也。知他心通者。若於深禪定中。發
T2227_.61.0451c19: 他心智。即能知六道衆生心及數法種種所
T2227_.61.0451c20: 縁念事。是名他心通也。宿命通者。若於深
T2227_.61.0451c21: 禪定中。發宿命智。即能自知過去一世百千
T2227_.61.0451c22: 萬世。乃至八萬大劫宿命及所行之事。亦能
T2227_.61.0451c23: 知六道衆生所有宿命及所作之事。是爲宿
T2227_.61.0451c24: 命智通也。身如意通者。若於深禪定中。發
T2227_.61.0451c25: 得身通。身通有二種。一者飛行速到山障無
T2227_.61.0451c26: 礙。二能轉變自身及世間所有隨心自在。
T2227_.61.0451c27: 是爲身如意通也。此有二意不同。若依報
T2227_.61.0451c28: 得得神通。神通方能變化。若是修得神通。
T2227_.61.0451c29: 則先修變化。方得神通也。皆名通者。瓔珞
T2227_.61.0452a01: 經云。神名天心。通名惠性。天然定惠。徹照
T2227_.61.0452a02: 無礙故名神通也。若依涅槃分釋通者。通
T2227_.61.0452a03: 有内外。外者外道。是據有漏。内者二乘及
T2227_.61.0452a04: 以菩薩。是故涅槃經第二十二云。通有二
T2227_.61.0452a05: 種。一者内。二者外。所言外者。與外道共。内
T2227_.61.0452a06: 復有二。一者二乘。二者菩薩。菩薩修行所
T2227_.61.0452a07: 得神通。不與聲聞辟支佛共。云何名爲不
T2227_.61.0452a08: 與聲聞辟支佛共。二乘所作神通變化。一心
T2227_.61.0452a09: 作一。不得衆多。菩薩不爾。於一心中。則
T2227_.61.0452a10: 能具足現五趣身。又云。菩薩摩訶薩所現身
T2227_.61.0452a11: 相。猶如微塵。以此微塵生身悉能遍至無
T2227_.61.0452a12: 量無邊恒河沙等諸佛世界。無所障礙。而心
T2227_.61.0452a13: 常定。物不移動。是則名爲心不隨身。是亦
T2227_.61.0452a14: 名爲昔所不至而今能至。何故復名昔所不
T2227_.61.0452a15: 至而今能至。一切聲聞辟支佛等。所不能
T2227_.61.0452a16: 至。菩薩能至。是故名爲昔所不至而今能
T2227_.61.0452a17: 至。一切聲聞辟支佛等。雖以神通。不能變
T2227_.61.0452a18: 身如細微塵。遍至無量恒河沙等諸佛世
T2227_.61.0452a19: 界。聲聞縁覺。身若動時。心亦隨動。菩薩不
T2227_.61.0452a20: 爾。心雖不動。身無不至。是名菩薩心不
T2227_.61.0452a21: 隨身。復次善男子。菩薩化身。猶如三千大
T2227_.61.0452a22: 千世界。以此大身入一塵身。其心爾時亦
T2227_.61.0452a23: 不隨小。聲聞縁覺。雖能化身令如三千大
T2227_.61.0452a24: 千世界。而不能以如此大身入微塵身。
T2227_.61.0452a25: 於此事中尚自不能。況能令心而不隨動。
T2227_.61.0452a26: 是名菩薩心不隨身。又云。菩薩摩訶薩。修
T2227_.61.0452a27: 大涅槃。昔所不聞。而今得聞。菩薩摩訶薩。
T2227_.61.0452a28: 先取聲相。所謂鳥聲。馬聲。車聲。人聲。貝鼓。
T2227_.61.0452a29: 簫笛歌哭等聲。而修集之。以修習故。能聞
T2227_.61.0452b01: 無量三千大千世界所有地獄音聲。復轉修
T2227_.61.0452b02: 習。得異耳根。異於聲聞縁覺天耳。何以故。
T2227_.61.0452b03: 二乘所得清淨耳通。若依初禪淨妙四大。唯
T2227_.61.0452b04: 聞初禪不聞二禪。乃至四禪亦復如是。雖
T2227_.61.0452b05: 能一時聞三千大千世界所有音聲。而不
T2227_.61.0452b06: 能聞無量無邊恒河沙等世界音聲。以是
T2227_.61.0452b07: 義故。菩薩所得異於聲聞縁覺耳根。以是
T2227_.61.0452b08: 異故。昔所不聞。而今得聞。雖聞音聲。而
T2227_.61.0452b09: 心初無聞聲之相。不作有相常相樂相我相
T2227_.61.0452b10: 淨相主相依相作相因相定果相。以是義
T2227_.61.0452b11: 故。諸菩薩等。昔所不聞。而今得聞。又云。菩
T2227_.61.0452b12: 薩摩訶薩。修大涅槃。微妙經典。先取明相。
T2227_.61.0452b13: 所謂日月星宿。庭燎燈燭。珠火之明。藥草等
T2227_.61.0452b14: 光。以修集故。得異眼根。異於聲聞縁覺所
T2227_.61.0452b15: 得。云何爲異。二乘所得清淨天眼。若依欲
T2227_.61.0452b16: 界四大眼根。不見初禪。若依初禪不見
T2227_.61.0452b17: 上地。乃至自眼猶不能見。若欲多見。極至
T2227_.61.0452b18: 三千大千世界。菩薩摩訶薩。不修天眼。見
T2227_.61.0452b19: 妙色身悉是骨相。雖見他方恒河沙等世界
T2227_.61.0452b20: 色相不作色相不作常相有相物相名字
T2227_.61.0452b21: 等相作因縁相不作見相不言是眼微妙
T2227_.61.0452b22: 淨相唯見因縁非因縁相云何因縁色是
T2227_.61.0452b23: 眼縁若使是色非因縁者。一切凡夫。不應
T2227_.61.0452b24: 生於見色之相。以是義故。色名因縁者。
T2227_.61.0452b25: 菩薩摩訶薩。雖復見色。不生色相。是故非
T2227_.61.0452b26: 縁。以是義故。菩薩所得清淨天眼。異於
T2227_.61.0452b27: 聲聞縁覺所得。以是異故。一時遍見十方
T2227_.61.0452b28: 世界現在諸佛。是名菩薩昔所不見而今
T2227_.61.0452b29: 得見。以是異故。能見微塵。聲聞縁覺所不
T2227_.61.0452c01: 能見。又云。菩薩摩訶薩。修行涅槃。念過去
T2227_.61.0452c02: 世一切衆生所生種姓父母兄弟妻子眷屬。
T2227_.61.0452c03: 知識怨憎。於一念中。得殊異智。異於聲聞
T2227_.61.0452c04: 縁覺智惠。云何爲異。聲聞縁覺所有智惠。
T2227_.61.0452c05: 念過去世所有衆生種姓父母乃至怨憎。而
T2227_.61.0452c06: 作種姓至怨憎相。菩薩不爾。雖念過去種
T2227_.61.0452c07: 姓父母乃至怨憎。終不生於種姓父母怨憎
T2227_.61.0452c08: 等相。常作法相空寂之相。是名菩薩昔所
T2227_.61.0452c09: 不知而今得知。又云。菩薩摩訶薩修行涅
T2227_.61.0452c10: 槃。得他心智。異於聲聞縁覺所得。云何爲
T2227_.61.0452c11: 異。聲聞縁覺。以一念智知人知心時。則
T2227_.61.0452c12: 不能知地獄畜生餓鬼天心。菩薩不爾。於
T2227_.61.0452c13: 一念中。遍知六趣衆生之心。是名菩薩昔
T2227_.61.0452c14: 所不知而今得知。復有異知。菩薩摩訶薩
T2227_.61.0452c15: 於一心中知須陀洹初心次第至十六心。
T2227_.61.0452c16: 以是義故。昔所不知而今得知。然今此
T2227_.61.0452c17: 教。依眞言祕密之力獲得諸佛菩薩五通。
T2227_.61.0452c18: 乘空自在故。云得持明仙成就五通也
T2227_.61.0452c19: 經。又有多種下至得無盡伏藏　釋曰。二
T2227_.61.0452c20: 明更有多種也。上成就中。更＊復應有多
T2227_.61.0452c21: 種成就。不能具出。具擧十種。故云又有多
T2227_.61.0452c22: 種也。言十種者。或得諸漏斷盡。乃至或得
T2227_.61.0452c23: 無盡伏藏。其數在文也。諸漏斷盡者。謂諸
T2227_.61.0452c24: 阿羅漢果。以彼斷盡三界漏故。今以三門
T2227_.61.0452c25: 分別漏義。一列數。二釋名。三出體。一列數
T2227_.61.0452c26: 者。漏有三漏。一欲漏。二有漏。三無明漏也。
T2227_.61.0452c27: 二釋名者。名有二種。一總。二別。總名者。謂
T2227_.61.0452c28: 都名漏也。別名者。謂欲有無明也。若釋總
T2227_.61.0452c29: 名。成實論云。失道故名漏也。阿毘曇論云。
T2227_.61.0453a01: 漏落生死故也。成論失利。義通因果。毘曇
T2227_.61.0453a02: 漏落唯在果也。若釋別名者。下界諸惑多
T2227_.61.0453a03: 縁欲起。從偏増義名欲漏也。然於三處
T2227_.61.0453a04: 因果不忘。所以三界皆名爲有。上二界惑。
T2227_.61.0453a05: 無有偏増。是故隨順本稱。名有漏也。無
T2227_.61.0453a06: 明自體。於法不明。隨自體相。而得無明漏
T2227_.61.0453a07: 之名也。三出體者。欲漏謂欲界一切煩惱
T2227_.61.0453a08: 除無明也。欲界一切煩惱。若依小論而
T2227_.61.0453a09: 明義者。見思兩道惑障不同。見諦惑。欲界
T2227_.61.0453a10: 二十八使。思惟惑。欲界三使。合三十一使也。
T2227_.61.0453a11: 若見理時而斷此惑。從解得名。名爲見惑
T2227_.61.0453a12: 也。稱思惟者。亦從解得名。初觀眞淺。猶
T2227_.61.0453a13: 有事障。後重慮眞。此惑即除。故云思惟惑
T2227_.61.0453a14: 也。見諦惑二十八者。欲界苦下有九使。集諦
T2227_.61.0453a15: 下有六使。除癡身見邊見戒取。滅諦下有
T2227_.61.0453a16: 六使。亦除癡身見邊見戒取。道諦下有七
T2227_.61.0453a17: 使。但除癡身見邊見。故欲界四行下。合有
T2227_.61.0453a18: 二十八使也。思惟惑欲界三使者。一貪使。二
T2227_.61.0453a19: 瞋使。三慢使。是竝爲欲漏也。二有漏。謂上
T2227_.61.0453a20: 兩界一切煩惱除無明也。言上兩界一切煩
T2227_.61.0453a21: 惱者。見諦惑。色界二十四使。無色界亦二十
T2227_.61.0453a22: 四使。思惟惑。於上兩界各有二使。合五十
T2227_.61.0453a23: 二使也。色界二十八使者。苦諦下有八使。
T2227_.61.0453a24: 除癡及瞋。集諦下有五使。除癡瞋及身見
T2227_.61.0453a25: 邊見戒取。滅諦下有五使。亦除癡瞋及身見
T2227_.61.0453a26: 邊見戒取。道諦下有六使。亦除癡瞋使。但
T2227_.61.0453a27: 除身見邊見。故色界四行下。合有二十四
T2227_.61.0453a28: 使也。無色界二十四使者。苦諦下有八使。
T2227_.61.0453a29: 集諦下有五使。滅諦下有五使。道諦下有
T2227_.61.0453b01: 六使。若取若除。皆如色界中分別。故無色界
T2227_.61.0453b02: 四行下。合二十四使也。思惟惑。色界二使。謂
T2227_.61.0453b03: 一貪使。二慢使也。無色界二使。亦貪慢是也。
T2227_.61.0453b04: 是竝爲有漏也。三無明漏。謂三界無明也。
T2227_.61.0453b05: 迷惑不了之心。名爲無明。若以迷心縁境。
T2227_.61.0453b06: 隨有所起。則念念永失。而不知慚愧者。
T2227_.61.0453b07: 皆是癡也。見思所斷三界五行下十五癡。即
T2227_.61.0453b08: 是無明也。有云。若明漏體者。欲界見道四
T2227_.61.0453b09: 十煩惱。四諦一一皆具十故。并修道六。謂貪
T2227_.61.0453b10: 瞋慢無明身見邊見。此中除五無明餘四十
T2227_.61.0453b11: 一根本煩惱。并忿恨等二十隨惑。竝名欲
T2227_.61.0453b12: 漏。色無色界以無瞋故各四十一。於中
T2227_.61.0453b13: 各除五癡。合七十二根本煩惱。并色界諂誑。
T2227_.61.0453b14: 及二界慢。此四隨惑十六大隨煩惱。説名
T2227_.61.0453b15: 有漏。三界合有十五無明。名無明漏。是師
T2227_.61.0453b16: 所立。即依大乘義也。其漏非一故云諸漏。
T2227_.61.0453b17: 須陀洹人。以八忍八智斷惑證理。謂忍斷
T2227_.61.0453b18: 惑。智證理也。斯陀含等三果之人。以九無
T2227_.61.0453b19: 礙九解脱斷惑證理。謂無礙斷惑。解脱證
T2227_.61.0453b20: 理。現・種倶斷故云斷盡。又現行故斷種子
T2227_.61.0453b21: 故云斷盡也。此等解釋。約淺略義。若就祕
T2227_.61.0453b22: 釋。三密之力。隨諸有情意之所樂。與諸悉
T2227_.61.0453b23: 地。如巧色摩尼隨人所欲出種種寶。是故
T2227_.61.0453b24: 或與世間種種安樂。或與漏盡羅漢。或得
T2227_.61.0453b25: 支佛乃至佛果。雖與世間淺近悉地。意在
T2227_.61.0453b26: 終歸本實際事。何以故。毘盧遮那遍一切處
T2227_.61.0453b27: 故也。言辟支佛者。此云縁覺。此人二百劫
T2227_.61.0453b28: 中作功徳。身得三十二相分。或三十一三
T2227_.61.0453b29: 十二十九乃至一相。福力増長。智慧利根。總
T2227_.61.0453c01: 相別相。能知能入。久修習定。常樂獨處。若
T2227_.61.0453c02: 出無佛世。自然悟道。此即獨覺。若出佛世。
T2227_.61.0453c03: 聞十二因縁法。稟此得道。故名因縁覺。今
T2227_.61.0453c04: 依眞言力。不久苦行。即得其果。故云或得
T2227_.61.0453c05: 辟支佛地也。言菩薩者。應云菩提薩埵
T2227_.61.0453c06: 嚩。今略云菩薩。此云大心。是人。諸佛功徳。
T2227_.61.0453c07: 盡欲得。其心不可斷不可破。如金剛山。
T2227_.61.0453c08: 故名大心。具釋如前供養花品記也。是人
T2227_.61.0453c09: 經歴無數大劫已後。得證菩薩十地。今祕
T2227_.61.0453c10: 密力故。不歴劫數。忽登其地。故云或證菩
T2227_.61.0453c11: 薩位。故大日經第三云。如來見此義利故。
T2227_.61.0453c12: 以歡喜心説此菩薩眞言行道次第法則。何
T2227_.61.0453c13: 以故。於無量劫。勤求修諸苦行。所不能
T2227_.61.0453c14: 得。而眞言門行道諸菩薩。即於此生而獲
T2227_.61.0453c15: 得之也。言知解一切事者。謂諸如來一切
T2227_.61.0453c16: 種智。亦知世俗亦解勝義。故名一切種智。
T2227_.61.0453c17: 即知解一切事也。大日經第一云。彼得一
T2227_.61.0453c18: 切智智。爲無量衆生廣演分布。隨種種趣
T2227_.61.0453c19: 種種性欲。種種方便道。宣説一切智智。或聲
T2227_.61.0453c20: 聞乘道。或縁覺乘道。或大乘道。是亦知解一
T2227_.61.0453c21: 切事意也。或辯才多聞者。分爲二成就。謂
T2227_.61.0453c22: 辯才及多聞也。辯才謂四辨七辯等也。辯別
T2227_.61.0453c23: 也惠也。才材也伎藝也。力也道也。言四辯
T2227_.61.0453c24: 者。一義無礙智。二法無礙智。三辯無礙智。四
T2227_.61.0453c25: 樂説無礙智也。此四通名無礙智者。菩薩
T2227_.61.0453c26: 於此四法智慧捷疾分別了了通達無滯故。
T2227_.61.0453c27: 通名無礙智也。明了分別故。亦名爲辯。言
T2227_.61.0453c28: 義無礙智者。知諸法義。了了通達無滯。
T2227_.61.0453c29: 是名義無礙智。又能知一切義皆入實相
T2227_.61.0454a01: 義。亦義無礙智也。法無礙智者。法名一切
T2227_.61.0454a02: 義。名字爲知義。故惠智通達諸法名字。分
T2227_.61.0454a03: 別無滯故。名法無礙智。又能以是法無礙
T2227_.61.0454a04: 智分別三乘。而不壞法性。於所説名字語
T2227_.61.0454a05: 言中無著無有滯礙。亦是法無礙智也。辯
T2227_.61.0454a06: 無礙智者。以語言説名字義。種種莊嚴言
T2227_.61.0454a07: 語。隨其所應能令解。所謂一切衆生。殊方
T2227_.61.0454a08: 異語。若一語二語多語。略語廣語。女語男語。
T2227_.61.0454a09: 過去未來現在語。如是等語言。能令解名
T2227_.61.0454a10: 得解。辯説無礙。一切聞者悉解其言説。是
T2227_.61.0454a11: 辯無礙智也。樂説無礙智者。菩薩於一字中
T2227_.61.0454a12: 能説一切字。一語中能説一切語言一法中
T2227_.61.0454a13: 能説一切法。於是所説法。皆是眞實。皆隨
T2227_.61.0454a14: 可度者有所益。所謂十二部經八萬四千法
T2227_.61.0454a15: 藏。隨一切衆生根性所樂聞法而爲説之。
T2227_.61.0454a16: 善赴機縁。言方無滯。聞者無厭。是菩薩
T2227_.61.0454a17: 以樂説辯力根能住世半劫乃至無量劫。辯
T2227_.61.0454a18: 説無盡。廣利一切。無有差機之過。故名樂
T2227_.61.0454a19: 説無礙智也。言七辯者。一捷辯。須言了
T2227_.61.0454a20: 言。無塞吃故。二迅辯。懸河津冷。不遲訥
T2227_.61.0454a21: 故。三應辯。應時應機。不増減故。四無疎謬
T2227_.61.0454a22: 辯。凡説契理。不有錯故。五無斷盡辯。相續
T2227_.61.0454a23: 連環。終無竭故。六凡所演説豐義味辯一
T2227_.61.0454a24: 一言句多事理故。七一切世間最上妙辯。
T2227_.61.0454a25: 具足甚深如雷等故也。言多聞者。於世
T2227_.61.0454a26: 出世一切諸事無不聞知。故云多聞。祕教
T2227_.61.0454a27: 力故。如上等事悉已得之。故云或辯多聞
T2227_.61.0454a28: 也。或成吠跢羅尸者。成謂成就也。族姓家生。
T2227_.61.0454a29: 盛年無病。卒死體無瘢跡。由未脹壞。諸根
T2227_.61.0454b01: 具足。取如是屍而作成就。是爲成吠多羅
T2227_.61.0454b02: 尸。若於此屍得成就時。心中所樂無不成
T2227_.61.0454b03: 辯。故云成吠跢羅尸也。或成藥叉尼者。成
T2227_.61.0454b04: 謂成就。言藥叉尼是藥叉女。若持念人得
T2227_.61.0454b05: 悉地時。彼輩率類無不承事。故云成藥叉
T2227_.61.0454b06: 尼也。或得眞陀摩尼者。若准下文。其珠
T2227_.61.0454b07: 用紅頗璃光淨無翳。或好水精。若於此珠
T2227_.61.0454b08: 得悉地時。衆人所樂無不賜與。故云或得
T2227_.61.0454b09: 眞陀摩尼也。伏藏者。謂金銀等諸珍。於諸
T2227_.61.0454b10: 天人及龍鬼等各有伏藏。若得成就。隨所
T2227_.61.0454b11: 念處伏藏發起。金銀諸珍濟給貧乏。種種費
T2227_.61.0454b12: 用。其藏無盡。故云或得無盡伏藏也
T2227_.61.0454b13: 經。具上等事名上中上成就之法　釋曰。三
T2227_.61.0454b14: 明總結也。三部上成更有三品。今且擧一
T2227_.61.0454b15: 品。故云上中上成就也
T2227_.61.0454b16: 經。三部中成就法藏跡　釋曰。三明三部中
T2227_.61.0454b17: 成就法也。分文爲二。初正明三部中成就
T2227_.61.0454b18: 法。次如上所説下。二明總結。就初爲二。初
T2227_.61.0454b19: 明指前事。次於身得大勢力下。二明更有
T2227_.61.0454b20: 多種。此即初也。言藏跡者。指前所説藏形
T2227_.61.0454b21: 隱跡爲中成就。但文略耳
T2227_.61.0454b22: 經。於身得大勢力下至無有疲乏　釋曰。二
T2227_.61.0454b23: 明更有多種也。亦不能具。且略擧八種。
T2227_.61.0454b24: 謂一身得大勢力。二先來懈怠而得精勤。三
T2227_.61.0454b25: 人修羅宮得長壽藥。四成鉢 &MT00999;

&MT00999;

史迦天使。謂

T2227_.61.0454b26:

於彼天成就悉地。自在任用

云云

五能使鬼。

T2227_.61.0454b27: 六能成就娑羅坌爾迦樹神。謂得悉地。令

T2227_.61.0454b28:

云云

七或成多聞。未經所聞。悟深

T2227_.61.0454b29: 義理。言多聞。謂世出世間一切法門。未聞
T2227_.61.0454c01: 此等。直悟深理。故云多聞未經所聞等。成
T2227_.61.0454c02: 即成就。得成此等勝悉地故。八或合藥成。
T2227_.61.0454c03: 纔塗足頂。即遠所渉。無有疲乏。若離得長
T2227_.61.0454c04: 壽藥。應云九種。今依合義。只爲八耳
T2227_.61.0454c05: 經。如上所説下至成就之法　釋曰。二明
T2227_.61.0454c06: 總結也。三部中成更有三種。今是只明中
T2227_.61.0454c07: 之上品。故云中上成就之法也
T2227_.61.0454c08: 經。三部下成就法下至及餘下事　釋曰。三
T2227_.61.0454c09: 明三部下成就法也。次名下中下。二明總
T2227_.61.0454c10: 結。此即初也。此有五種成就之法。謂一令
T2227_.61.0454c11: 衆憙見。二攝伏衆人。三能徴罰惡人。四降
T2227_.61.0454c12: 諸怨衆。五餘下事。謂除上四所餘諸事也｣
T2227_.61.0454c13: 經。名下中下成就之法　釋曰。二明總結
T2227_.61.0454c14: 也。於此下＊成更有三品。今除二品。只明
T2227_.61.0454c15: 下中之下成就。故云下中下成就之法也｣
T2227_.61.0454c16: 經。若欲成就藥物下至熅煖爲下　釋曰。二
T2227_.61.0454c17: 明約所成就顯示差別也。藥謂如安膳那
T2227_.61.0454c18: 藥及藥蘇種種丸藥等。物謂眞陀摩尼･輪･
T2227_.61.0454c19: 力･雌黄･器仗･衣服･欝金香等諸物。名目不
T2227_.61.0454c20: 能具載故云等也。成就此等。皆有三品。
T2227_.61.0454c21: 故云有三種成。文意可知也
T2227_.61.0454c22: 經。復次聖者眞言下至世天眞言爲下成就
T2227_.61.0454c23: 　釋曰。從此以下。三明於能成就而説差
T2227_.61.0454c24: 別也。分文爲二。初正明能成眞言。而有三
T2227_.61.0454c25: 品。次欲以上眞言下。二明約一一眞言能
T2227_.61.0454c26: 具成就三品等果。説眞言品。就初又二。初
T2227_.61.0454c27: 明三等眞言有上中下。次復次佛部下。二
T2227_.61.0454c28: 明三部眞言有上中下。此即初也。言聖者。
T2227_.61.0454c29: 謂諸佛。菩薩。聲聞。縁覺也。言諸天。謂從淨
T2227_.61.0455a01: 居天乃至三十三天也。地居天。謂夜叉。羅
T2227_.61.0455a02: 刹。阿脩羅。龍。迦樓羅。乾闥婆。緊那羅。摩護
T2227_.61.0455a03: 羅部多。卑舍遮。鳩盤荼等也。此等所説。名
T2227_.61.0455a04: 爲三等眞言。於佛部等三部之中。各有此
T2227_.61.0455a05: 等三種眞言。而合九種眞言。今此文中。總略
T2227_.61.0455a06: 九種。説爲三品。故云聖者眞言爲上成就
T2227_.61.0455a07: 等也
T2227_.61.0455a08: 經。復次佛部眞言下爲下至爲下悉地　釋
T2227_.61.0455a09: 曰。二明三部眞言有上中下也。若依此説。
T2227_.61.0455a10: 應云佛部三等倶爲上成。蓮華部三等皆
T2227_.61.0455a11: 名中成。金剛部三等咸稱下成。若爾與前
T2227_.61.0455a12: 豈不相違。何者。前釋意云。三部中聖者眞言
T2227_.61.0455a13: 倶爲上成。三部中諸天眞言咸爲中成。三部
T2227_.61.0455a14: 中世天眞言共爲下成。今此説云佛部眞言
T2227_.61.0455a15: 爲上悉地等。若爾者。佛部中諸天世天所説
T2227_.61.0455a16: 眞言倶是上成。何故前總云三部中諸天倶
T2227_.61.0455a17: 爲中成就。三部中世天皆爲下成就耶。今
T2227_.61.0455a18: 釋云。前文總攝三部上成倶爲上成。然於
T2227_.61.0455a19: 其中非無三品。中下二成亦准此知。今此
T2227_.61.0455a20: 文明佛部中有諸天世天倶是爲上。蓮華
T2227_.61.0455a21: 部中雖有下上咸爲中成。金剛部中雖有
T2227_.61.0455a22: 上中其爲下成。文意不違。細推知之
T2227_.61.0455a23: 經。若欲以上眞言下至具此四徳　釋曰。從
T2227_.61.0455a24: 此以下。二明約一一眞言能具成就三品
T2227_.61.0455a25: 等果也説眞言品也。分文爲三。初明約
T2227_.61.0455a26: 一一眞言能具成就諸徳果報説眞言品。次
T2227_.61.0455a27: 豈有下品下。二明解釋徴難。次身分悉地下。
T2227_.61.0455a28: 三明依心勤惰眞言亦成上下悉地。初亦
T2227_.61.0455a29: 爲二。初明約一一眞言能具成就諸徳果
T2227_.61.0455b01: 報説眞言品。次諸佛菩薩所説下。二明釋
T2227_.61.0455b02: 結也。初亦爲三。初明約互爲四徳説眞
T2227_.61.0455b03: 言品。次當知即悉下。二明約各成大果説
T2227_.61.0455b04: 眞言品。次復成大徳等下。三明就各成大
T2227_.61.0455b05: 徳等四徳説眞言品。此即初也。互爲四徳。
T2227_.61.0455b06: 在文可知。若取本分徳。應云具七徳。今
T2227_.61.0455b07: 除本分。故云眞言之中具此四徳也
T2227_.61.0455b08: 經。當知即悉下至爲大果報　釋曰。二明
T2227_.61.0455b09: 約各成大果説眞言品也。四乘之果。名爲
T2227_.61.0455b10: 大果。是出世故。此文之中。但擧支佛。不
T2227_.61.0455b11: 明聲聞。證理同故。更不説之。言辟支佛位
T2227_.61.0455b12: 菩薩十地等者。若依大乘同性經。於四乘
T2227_.61.0455b13: 人各立十地。是故彼下卷中。佛告海妙深
T2227_.61.0455b14: 持自在智通菩薩言。佛有十地。一切菩薩
T2227_.61.0455b15: 及聲聞辟支佛等。所不能行。何者爲十。一
T2227_.61.0455b16: 名甚深難知廣明智徳地。二名清淨身分威
T2227_.61.0455b17: 嚴不思義明徳地。三名善明月幢寶相海藏
T2227_.61.0455b18: 地。四名精妙金光功徳神通智徳地。五者
T2227_.61.0455b19: 大輪威藏明徳地。六名虚空内清淨無垢炎
T2227_.61.0455b20: 光開相地。七名廣勝法界藏明界地。八名嚴
T2227_.61.0455b21: 淨普覺智藏能淨無垢遍無礙智通地。九名
T2227_.61.0455b22: 無邊億莊嚴迴向能照明地。十名毘盧遮那
T2227_.61.0455b23: 智海藏地。善丈夫。此是如來十地名號。諸佛
T2227_.61.0455b24: 智慧不可具説。善丈夫。佛初地者。一切微
T2227_.61.0455b25: 細習氣除故。復一切諸法得自在故。第二地
T2227_.61.0455b26: 者。轉法輪故。説深法故。第三地者。説諸聲
T2227_.61.0455b27: 聞惑故。又復顯説三乘故。第四地者。説八
T2227_.61.0455b28: 萬四千法門故。又復降伏四種魔故。第五地
T2227_.61.0455b29: 者。如法降伏諸外道故。又復降伏敖慢及
T2227_.61.0455c01: 衆數故。第六地者。教示無量衆生六通中。
T2227_.61.0455c02: 故又復顯現六種大神通故。謂現無邊清淨
T2227_.61.0455c03: 佛刹功徳莊嚴。顯現無邊菩薩大衆圍遶。顯
T2227_.61.0455c04: 現無邊廣大佛刹。顯現無邊佛刹自體。顯現
T2227_.61.0455c05: 無邊諸佛刹中。從兜率天下託胎。乃至法
T2227_.61.0455c06: 滅示現無邊種種神通。第七地者。爲諸菩薩
T2227_.61.0455c07: 如實説七菩提分無所有故。復無所著故。
T2227_.61.0455c08: 第八地者。受一切菩薩阿耨多羅三藐三菩
T2227_.61.0455c09: 提四種記故。第九地者。爲諸菩薩現善方
T2227_.61.0455c10: 便故。第十地者。爲諸菩薩説一切諸法無
T2227_.61.0455c11: 所有故。復告令知一切諸法本來寂滅大涅
T2227_.61.0455c12: 槃故。世尊説此如來十地名已。即時此娑
T2227_.61.0455c13: 婆佛刹。乃至十方不可説諸佛刹等。一切現
T2227_.61.0455c14: 大十八種相時。海妙深持菩薩白佛言。世
T2227_.61.0455c15: 尊。聲聞諸地爲有幾多。佛言。善丈夫。聲聞
T2227_.61.0455c16: 之地。凡有十種。何等爲十。一者受三歸地。
T2227_.61.0455c17: 二者信地。三者信法地。四者内凡夫地。五者
T2227_.61.0455c18: 覺信戒地。六者八人地。七者須陀洹地。八者
T2227_.61.0455c19: 斯陀含地。九者阿那含地。十者阿羅漢地。善
T2227_.61.0455c20: 丈夫。是名十種聲聞之地。海妙深持菩薩。復
T2227_.61.0455c21: 問佛言。世尊。辟支佛地。復有幾許。佛言。善
T2227_.61.0455c22: 丈夫。辟支佛地有其十種。何等爲十。一者
T2227_.61.0455c23: 昔行具足地。二者自覺甚深十二因縁地。三
T2227_.61.0455c24: 者覺了四聖諦地。四者甚深利智地。五者八
T2227_.61.0455c25: 聖道地。六者覺了法界虚空界衆生界地。七
T2227_.61.0455c26: 者證寂滅地。八者六道地。九者備祕密地。
T2227_.61.0455c27: 十者習氣漸薄地。善丈夫。是名十種辟支佛
T2227_.61.0455c28: 地。海妙深持菩薩。復問佛言。世尊。諸菩薩
T2227_.61.0455c29: 地復有幾種。佛言。善丈夫。菩薩諸地有其
T2227_.61.0456a01: 十種。何者爲十。一者歡喜地。二者離垢地。
T2227_.61.0456a02: 三者明地。四者炎惠地。五者難勝地。六者
T2227_.61.0456a03: 現前地。七者遠行地。八者不動地。九者善惠
T2227_.61.0456a04: 地。十者法雲地。善丈夫。是名菩薩十種諸
T2227_.61.0456a05: 地。海妙深持菩薩。復問佛言。世尊。一切自
T2227_.61.0456a06: 地從何處生。佛言。善丈夫。一切自地從佛
T2227_.61.0456a07: 地生。海妙深持菩薩。復問佛言。世尊。解脱
T2227_.61.0456a08: 解脱。彼此何異。佛言。善丈夫。河水海水。彼
T2227_.61.0456a09: 此異不。海妙深持菩薩。言世尊。河水海水。
T2227_.61.0456a10: 廣狹有異。佛言。如是如是。善丈夫。聲聞辟
T2227_.61.0456a11: 支佛解脱如彼河水。如來解脱如大海水。
T2227_.61.0456a12: 海妙深持菩薩。復問佛言。世尊。諸大小河
T2227_.61.0456a13: 水。流入海不。佛言。如是如是。善丈夫。如
T2227_.61.0456a14: 汝所説。何以故。所有聲聞法。辟支佛法。菩薩
T2227_.61.0456a15: 法。諸佛法。如是一切諸法。皆悉流入毘盧

T2227_.61.0456a16:

遮那智藏大海

云云

然三乘教云。地前菩薩。

T2227_.61.0456a17: 斷見諦煩惱。地上已去。斷修道煩惱。亦云。
T2227_.61.0456a18: 從前至初地。斷分別我法二執。地上已去。
T2227_.61.0456a19: 斷倶生我法二執。乃至云究竟位中二種煩
T2227_.61.0456a20: 惱種子現行一時斷盡。名之爲佛。今而彼
T2227_.61.0456a21: 同性經云佛初地者一切微細習氣除。當
T2227_.61.0456a22: 知三中大乘所期究竟佛果。但斷三界見修
T2227_.61.0456a23: 二惑現行種子。未斷界外微細無明也。此
T2227_.61.0456a24: 文所謂辟支佛位。即是彼文辟支佛十地。菩
T2227_.61.0456a25: 薩十地即彼歡喜等十地也。成佛者。即佛十
T2227_.61.0456a26: 地。若取究竟者。即第十毘盧遮那智海藏
T2227_.61.0456a27: 地。名爲成佛也。言果報者。果約於心。報
T2227_.61.0456a28: 在於色。具如餘説也
T2227_.61.0456a29: 經。復成大徳行下至教修廣大　釋曰。三
T2227_.61.0456b01: 明就各成大徳等四徳説眞言品也。分文
T2227_.61.0456b02: 爲二。初明四徳。次具此四徳下。二明説眞
T2227_.61.0456b03: 言品。此即初也。成就大徳行。故云成大徳
T2227_.61.0456b04: 行。作轉輪王。住八萬壽。作長壽仙住劫壽
T2227_.61.0456b05: 等。故云久住位。又作小王。其壽亦久。故云
T2227_.61.0456b06: 久住。言王處者。是粟散王轉輪王處是四
T2227_.61.0456b07: 輪王。仁王經云。十善菩薩發大心。長別三
T2227_.61.0456b08: 界苦輪海。中下品善粟散王。上品十善鐵輪
T2227_.61.0456b09: 王。習種銅輪二天下。銀輪三天性種性。道
T2227_.61.0456b10: 種堅徳轉輪王。七寶金輪四天下。然一二三
T2227_.61.0456b11: 四洲。以爲化境別。順正理云。從此洲人壽
T2227_.61.0456b12: 命無量乃至八萬歳。有轉輪王生。減八萬
T2227_.61.0456b13: 時。有情富樂。壽量損減。衆惡漸盛。非大人
T2227_.61.0456b14: 器。故無輪王。此王由輪旋轉輪應導。威
T2227_.61.0456b15: 伏一切。名轉輪王。金銀銅鐵輪應別也。受
T2227_.61.0456b16: 潅頂位。七寶自來。勸＊導十善。所有威徳。如
T2227_.61.0456b17: 餘經論。眞言之力。能感得之。故云得王處
T2227_.61.0456b18: 等也。形謂形體。儀謂威儀。行者形體威儀。
T2227_.61.0456b19: 増大増廣。故云形儀廣大。是即四徳之一也。
T2227_.61.0456b20: 威光者。是福智威光。教即教導。以爲知用。
T2227_.61.0456b21: 修即修攝。是屬福力。智廣福大。謂福智威光
T2227_.61.0456b22: 照十方。教導修攝。其徳廣大。是即四徳之
T2227_.61.0456b23: 一也
T2227_.61.0456b24: 經。具此四徳下至下品用也　釋曰。二明
T2227_.61.0456b25: 説眞言品也
T2227_.61.0456b26: 經。諸佛菩薩所説下至上品等事　釋曰。二
T2227_.61.0456b27: 明釋結也。分文爲二。初明釋結聖者眞
T2227_.61.0456b28: 言。次或尊等所説下。二明釋結諸天世天
T2227_.61.0456b29: 等眞言。此即初也。假令下品眞言。而能成就
T2227_.61.0456c01: 上品悉地。上中兩品眞言亦然。故云轉次多
T2227_.61.0456c02: 等。文意可知
T2227_.61.0456c03: 經。或尊所説下至上中下品　釋曰。二明
T2227_.61.0456c04: 釋結諸天世天等眞言也。設使諸天等眞
T2227_.61.0456c05: 言。或爲扇底迦。或爲補瑟徴迦或爲阿毘
T2227_.61.0456c06: 遮嚕迦故云唯具一事。如是各各雖屬一
T2227_.61.0456c07: 事。而各成就三品等事。故云雖具一事各有
T2227_.61.0456c08: 三品也
T2227_.61.0456c09: 經。豈有下品眞言能成上事　釋曰。二明解
T2227_.61.0456c10: 釋徴難也。分文爲二。初明解釋徴難。次如
T2227_.61.0456c11: 是差互下。二明結示。初亦爲二。初明解釋
T2227_.61.0456c12: 下品眞言徴難。次豈有上品下。二明解釋上
T2227_.61.0456c13: 品眞言徴難。初文爲二。初明徴難。次明解
T2227_.61.0456c14: 釋。此即初也。徴難意。謂諸部眞言。三品定
T2227_.61.0456c15: 位。所成悉地。隨品成階。焉有下品眞言能
T2227_.61.0456c16: 成上事
T2227_.61.0456c17: 經。猶若青泥出妙蓮花固無疑也　釋曰。二
T2227_.61.0456c18: 明解釋也。解釋意。謂如汚穢青泥能出清
T2227_.61.0456c19: 淨上妙蓮花。其下眞言。亦復如是。雖是下
T2227_.61.0456c20: 品眞言中具衆徳義。故亦成上事
T2227_.61.0456c21: 經。豈有上品慈善眞言能成忿怒下品成就
T2227_.61.0456c22: 釋曰。二明解釋上品眞言徴難也。分文爲
T2227_.61.0456c23: 二。初明徴難。次明解釋。此即初也。意謂。
T2227_.61.0456c24: 佛部上品慈善眞言。應成慈善上品悉地。何
T2227_.61.0456c25: 能得成金剛忿怒下品眞言所成悉地
T2227_.61.0456c26: 經。如白檀木其性清涼若風撃相揩自然火
T2227_.61.0456c27: 起非無因縁也　釋曰。二明解釋也。意謂。
T2227_.61.0456c28: 如檀木性涼。若風扇撃其木相揩。自有火
T2227_.61.0456c29: 起。雖上眞言。隨人所樂成下悉地。眞言
T2227_.61.0457a01: 是因。人樂即縁。若因縁合。則成下品。亦成
T2227_.61.0457a02: 中上。故云非無因縁也
T2227_.61.0457a03: 經。如是差互下至皆勿疑慮　釋曰。三明
T2227_.61.0457a04: 結示也。能成所成不必對相。故云非次第
T2227_.61.0457a05: 也。於眞言中。具有諸徳。隨人所要。必授
T2227_.61.0457a06: 與之。故云勿疑慮也
T2227_.61.0457a07: 經。身分悉地下至下品成　釋曰。從此以
T2227_.61.0457a08: 下。三明依心勤惰眞言亦成上下悉地也。
T2227_.61.0457a09: 分文爲三。初明三品成。次若復有人下。二
T2227_.61.0457a10: 明隨人勤惰眞言亦成上下悉地。次且如
T2227_.61.0457a11: 諸天下。三明以譬解釋。此即初也。轉於自
T2227_.61.0457a12: 身變成無漏。如是等事。名爲身分悉地也。
T2227_.61.0457a13: 於諸物而得成就。是爲諸藥悉地也。感
T2227_.61.0457a14: 得富饒。以爲富饒悉地。餘如文也
T2227_.61.0457a15: 經。若復有人下至上品自成　釋曰。二明
T2227_.61.0457a16: 隨人勤惰眞言亦成上下悉地。分文爲二。
T2227_.61.0457a17: 初明由人勤故。下品眞言成上悉地次於
T2227_.61.0457a18: 上品下。二明由人惰故。上品眞言成下悉
T2227_.61.0457a19: 地。此即初也。雖持誦下品眞言。而轉心求
T2227_.61.0457a20: 上悉地。其上品自成。是勤心所致也
T2227_.61.0457a21: 經。若於上品眞言下至皆由心意　釋曰。二
T2227_.61.0457a22: 明由人惰故。上品眞言成下悉地也。上品
T2227_.61.0457a23: 眞言招下品成。是不精誠心之所致。是故結
T2227_.61.0457a24: 云皆由心意也
T2227_.61.0457a25: 經。且如諸天下至此彼如然　釋曰。三明
T2227_.61.0457a26: 以譬解釋也。文亦爲二。初擧譬喩。次眞言
T2227_.61.0457a27: 亦爾下。二明合譬。此即初也。諸天皆是有
T2227_.61.0457a28: 福之類。而於其中亦有貧者。故淨名云。諸
T2227_.61.0457a29: 天共寶器食。隨其福徳飮食有異也。諸鬼
T2227_.61.0457b01: 部等。咸是貧賎。而於其中亦有多分得五
T2227_.61.0457b02: 通。以譬一一眞言之中皆具三悉地也
T2227_.61.0457b03: 經。眞言亦爾下至皆獲悉地　釋曰。二明
T2227_.61.0457b04: 合譬。若一眞言誠心念誦。皆具獲得三種悉
T2227_.61.0457b05: 地。餘亦如是。故云皆獲悉地也
T2227_.61.0457b06: 奉請品第十九
T2227_.61.0457b07: 前奉請成就品。爲欲成終所成物等。而作
T2227_.61.0457b08: 奉請。然今此品。爲欲奉請本尊聖衆降赴
T2227_.61.0457b09: 道場。而爲奉請。是故奉請文云。仰唯尊者。
T2227_.61.0457b10: 以本願故。降赴道場。願垂哀愍。受此閼伽
T2227_.61.0457b11: 及微獻供。雖同奉請。其意稍異。故云奉請
T2227_.61.0457b12: 品
T2227_.61.0457b13: 經。復次若欲入本尊室下至當小底頭
T2227_.61.0457b14: 釋曰。今此一品。大段第七。明入本尊室而
T2227_.61.0457b15: 作奉請。即答云何法請召也。分文爲三。初
T2227_.61.0457b16: 明入本尊室法則。次復以器盛淨水下。二
T2227_.61.0457b17: 明備閼伽水。次請召之時下。三正明奉請
T2227_.61.0457b18: 法則。此即初也。本尊室者。謂本尊所止之處。
T2227_.61.0457b19: 即道場是也。若入此處。先當修攝身口意
T2227_.61.0457b20: 業。今此文中。但擧身業。兼餘二業。何者。眼
T2227_.61.0457b21: 覩尊顏。必有懺歎。是即語業。合十指爪。即
T2227_.61.0457b22: 身業也。若非至誠。焉有底頭。是爲心業。此
T2227_.61.0457b23: 即入室之法則也
T2227_.61.0457b24: 經。復以器盛下至依法供養　釋曰。二明
T2227_.61.0457b25: 備閼伽水也。分文爲三。初明嚴淨閼伽
T2227_.61.0457b26: 水。次盛閼伽器下。二明作閼伽器。次如上
T2227_.61.0457b27: 所説下。三明用閼伽器法則次第。此即初
T2227_.61.0457b28: 也。若依此文者。且以八箇事嚴作閼伽水。
T2227_.61.0457b29: 謂一以器盛淨水。二隨所作事置本獻花。
T2227_.61.0457c01: 言所作事。其有多種。若作扇底迦而作白
T2227_.61.0457c02: 色花。若補瑟徴迦而用黄色花。若阿毘遮嚕
T2227_.61.0457c03: 迦紫色。是所宜。於諸花中。味甘者作扇底
T2227_.61.0457c04: 迦法。味辛者作阿毘遮嚕迦法。味淡者作補
T2227_.61.0457c05: 瑟徴迦法。具如前説。如是等。爲隨所作事
T2227_.61.0457c06: 置本獻花也。三復置塗香。依於本法。謂若
T2227_.61.0457c07: 單用沈水香。以爲塗香。通於三部九種法
T2227_.61.0457c08: 等。及明王妃一切處用。若有別作扇底迦
T2227_.61.0457c09: 法用白色香。若補瑟徴迦法用黄色香。若
T2227_.61.0457c10: 阿毘遮嚕迦法用紫色無氣之香。或唯沈水
T2227_.61.0457c11: 香和少龍腦香。以爲塗香。佛部供養。或唯
T2227_.61.0457c12: 白檀香和少龍腦香。以爲塗香。蓮花部用。
T2227_.61.0457c13: 或唯欝金香和少龍腦香。以爲塗香。金剛
T2227_.61.0457c14: 部用。具如前説。以如是等爲依本法也。
T2227_.61.0457c15: 而作閼伽。此一句文。通上下句。若屬上者
T2227_.61.0457c16: 以爲句末。若屬下者爲後句初也。四燒香
T2227_.61.0457c17: 薫之。謂燒沈水。白檀。欝金香等。或此三種
T2227_.61.0457c18: 香。和以薫閼伽水也。五應誦眞言。謂隨薫
T2227_.61.0457c19: 誦持也。六眞言閼伽七遍。謂物加持閼伽
T2227_.61.0457c20: 水也。七則當奉請。八已依法供養。此兩
T2227_.61.0457c21: 箇句後有法則。且略示耳
T2227_.61.0457c22: 經。盛閼伽器下至乳樹葉　釋曰。二明作
T2227_.61.0457c23: 閼伽器。如文可知也
T2227_.61.0457c24: 經。如上所説下至當用黒器　釋曰。三明
T2227_.61.0457c25: 閼伽器法則次第也。分文爲三。初明毎法
T2227_.61.0457c26: 別用。次遍通用者下。二明遍通用。次若無此
T2227_.61.0457c27: 器下。三明隨所得用。就初爲二。初明毎
T2227_.61.0457c28: 法所用器別。次作扇底迦下。二明毎法所
T2227_.61.0457c29: 置物別。初亦爲二。初明三法所用器別。二
T2227_.61.0458a01: 明三品悉地所用之器。亦准上用。此即初
T2227_.61.0458a02: 也
T2227_.61.0458a03: 經。作上中下下至應可用之　釋曰。二明
T2227_.61.0458a04: 三品悉地所用之器亦准上用也
T2227_.61.0458a05: 經。作扇底迦下至著自皿　釋曰。二明毎
T2227_.61.0458a06: 法所置物別。其所置物。在文可知也
T2227_.61.0458a07: 經。遍通用者下至盛以閼伽　釋曰。二明
T2227_.61.0458a08: 遍通用也
T2227_.61.0458a09: 經。若無此器隨所得者亦遍通用　釋曰。三
T2227_.61.0458a10: 明隨所得用也
T2227_.61.0458a11: 經。請召之時下至無取別者　釋曰。三正
T2227_.61.0458a12: 明奉請法則也。分文爲二。初明顯示請
T2227_.61.0458a13: 召所用眞言。次本法若有請召下。二明正
T2227_.61.0458a14: 示奉請法則。就初爲三。初正明顯示請召
T2227_.61.0458a15: 所用眞言。次先請當部下。二明所示眞言
T2227_.61.0458a16: 請尊次第。次本法若無下。三明本法若無
T2227_.61.0458a17: 請召眞言。應用當部明王等眞言。此即初
T2227_.61.0458a18: 也。中有兩箇請召眞言。謂當部明王眞言。
T2227_.61.0458a19: 慕榛囉及本法召請眞言慕榛囉。即是印也｣
T2227_.61.0458a20: 經。先請當部尊下至皆應如是　釋曰。二
T2227_.61.0458a21: 明所示眞言請尊次第也
T2227_.61.0458a22: 經。本法若無下至而請召之　釋曰。三明
T2227_.61.0458a23: 本法若無請召眞言。應用當部明王等眞
T2227_.61.0458a24: 言也。分文爲三。初明應用當部明王等
T2227_.61.0458a25: 眞言。二明雖本法請召而眞言是下不合
T2227_.61.0458a26: 請部主。三明本法請召眞言之功能。此即
T2227_.61.0458a27: 初也
T2227_.61.0458a28: 經。本法雖説下至請於部主　釋曰。二明
T2227_.61.0458a29: 雖本法請召。而眞言是下不合請部主也｣
T2227_.61.0458b01: 經。若以本法下至生難也　釋曰。三明本
T2227_.61.0458b02: 法請召之功能也
T2227_.61.0458b03: 經。本法若有請召下至隨意而去　釋曰。二
T2227_.61.0458b04: 明正示奉請法則也。分文爲二。初略示奉
T2227_.61.0458b05: 請法則。次但縁請召用心眞言下。二廣示奉
T2227_.61.0458b06: 請法則。就初爲三。初明奉請辭兼發遣辭。
T2227_.61.0458b07: 次置閼伽時下。二明奉獻閼伽法則。次有
T2227_.61.0458b08: 眞言主名曰下。三明不受餘召請之眞言
T2227_.61.0458b09: 主。用其所説眞言召請。就初爲二。初示奉
T2227_.61.0458b10: 請兼發遣辭。次明王妃眞言下。二明眞言法
T2227_.61.0458b11: 則。此即初也。奉請之法必應發遣是故兼
T2227_.61.0458b12: 明也
T2227_.61.0458b13: 經。明王妃眞言下至如別部説　釋曰。二
T2227_.61.0458b14: 明用召請眞言法則。除此經外是爲別部
T2227_.61.0458b15: 也
T2227_.61.0458b16: 經。置閼伽時下至二十一遍　釋曰。二明
T2227_.61.0458b17: 奉獻閼伽法則也。分文爲三。初明應誦
T2227_.61.0458b18: 眞言。次明獻閼伽法。三明正獻閼伽辭。
T2227_.61.0458b19: 此即初也
T2227_.61.0458b20: 經。如上所説下至燒香薫之　釋曰。二明
T2227_.61.0458b21: 獻閼伽法也
T2227_.61.0458b22: 經。作如是請下至微獻供　釋曰。三明正
T2227_.61.0458b23: 獻閼伽辭也
T2227_.61.0458b24: 經。有眞言主下至然降所請　釋曰。三明
T2227_.61.0458b25: 不受餘召請之眞言主用其所説眞言召
T2227_.61.0458b26: 請。於中爲二。初明以其所説召請其主。
T2227_.61.0458b27: 二明以其眞言召其眷屬。此即初也
T2227_.61.0458b28: 經。彼諸眷屬下至而請召之　釋曰。二明
T2227_.61.0458b29: 以其眞言召其眷屬也
T2227_.61.0458c01: 經。但縁請召下至速滿其願　釋曰。二廣
T2227_.61.0458c02: 示奉請法則也。分文爲二。初明奉請法。
T2227_.61.0458c03: 次復祕觀下。二明隨所作事而作奉請。就
T2227_.61.0458c04: 初爲五。初明奉請所用眞言。次當請之時
T2227_.61.0458c05: 下。二明奉請辭。次以用兩手下。三明三品
T2227_.61.0458c06: 奉請獻閼伽。次先觀本尊盡像下。四明學
T2227_.61.0458c07: 本尊像應作奉請。次當請之時。先觀本尊
T2227_.61.0458c08: 下。五明先觀本尊所止之方向彼應請。此
T2227_.61.0458c09: 即初也
T2227_.61.0458c10: 經。復有祕觀下至而請召之　釋曰。二明
T2227_.61.0458c11: 隨所作事而顯作奉請也。分文爲六。初
T2227_.61.0458c12: 明扇底迦等請召之法。次或於餘時下。二明
T2227_.61.0458c13: 得稱尊意諸花菓等奉請獻供。次若欲成
T2227_.61.0458c14: 就上中下下。三明上中下事及扇底迦等。
T2227_.61.0458c15: 而作請召。次作成就諸餘事下。四明事縁若
T2227_.61.0458c16: 速。直爾用心。應作啓請及除遣法。次如上
T2227_.61.0458c17: 所説下。五明如上所説具辨閼伽擬欲請
T2227_.61.0458c18: 召。若有難等。誠心請之。次若復有人下。六
T2227_.61.0458c19: 明隨人所樂作召請法。此即初也。觀所作
T2227_.61.0458c20: 事而作所宜。是爲祕觀扇底迦等。先觀本
T2227_.61.0458c21: 尊所止之方。而彼請已。於東南西北所面
T2227_.61.0458c22: 各異故。云諸餘方而請召之
T2227_.61.0458c23: 經。或於餘時下至所得之物　釋曰。二明
T2227_.61.0458c24: 得稱尊意諸花菓等奉請獻供也。中有兩
T2227_.61.0458c25: 箇奉請之法。謂合手爪指。隨於本方至誠
T2227_.61.0458c26: 奉請。及以兩手捧諸閼伽器而請召之。在
T2227_.61.0458c27: 文可知也
T2227_.61.0458c28: 經。若欲成就下至而作請召　釋曰。三明
T2227_.61.0458c29: 上中下事及扇底迦等而作請召也
T2227_.61.0459a01: 經。作成就諸餘事等下至作除遣法　釋曰。
T2227_.61.0459a02: 四明事縁若速。直爾用心。應作啓請及除
T2227_.61.0459a03: 遣法。其事縁者。謂有障起。及魔興嬈。或病
T2227_.61.0459a04: 者加苦。以如是等名爲事縁
T2227_.61.0459a05: 經。如上所説下至誠心請之　釋曰。五明
T2227_.61.0459a06: 如上所説具辨閼伽擬欲請召。若有難等
T2227_.61.0459a07: 誠心請之
T2227_.61.0459a08: 經。若復有人下至速得成就　釋曰。六明
T2227_.61.0459a09: 隨人所樂作召請法。如文可知也
T2227_.61.0459a10: 蘇悉地羯羅經略疏卷第五
T2227_.61.0459a11: 元慶八年九年十九日於元慶寺寫得
T2227_.61.0459a12: 　傳燈大法師位最圓　
T2227_.61.0459a13:
T2227_.61.0459a14:
T2227_.61.0459a15:
T2227_.61.0459a16: 蘇悉地羯羅經略疏卷第六
T2227_.61.0459a17: 　供養者品第二十　
T2227_.61.0459a18: 供者奉進也。養者具食也。具珍者以奉進
T2227_.61.0459a19: 尊者也。又供者給也。養者育也。是即應屬
T2227_.61.0459a20: 下類者也。今於供養略有二種。謂事法供
T2227_.61.0459a21: 養。及眞心供養。事法供者。塗香。花鬘。燒香。
T2227_.61.0459a22: 飮食。燈燃等也。眞心供者。但眞言手印。以
T2227_.61.0459a23: 此獻之。及四供養。標心奉獻也。又品中演
T2227_.61.0459a24: 説遣除。護身。結界。念誦。種種諸事。皆是嚴
T2227_.61.0459a25: 淨諸佛國土。利益有情大事供具。今此品
T2227_.61.0459a26: 中。具説如是種種供養。故云供養品也
T2227_.61.0459a27: 經。復次奉請尊已下至而供養之　釋曰。
T2227_.61.0459a28: 此品。大段第八。明依部類或諸事業而供
T2227_.61.0459a29: 養之。即答云何修供養。兼答誦何偈眞言
T2227_.61.0459b01: 也。此偈眞言雖其問異。而義趣同供養之類
T2227_.61.0459b02: 故爲一段。分文爲二。初明供養次第。次若
T2227_.61.0459b03: 成就諸餘事下。二明念誦次第。初亦爲二。
T2227_.61.0459b04: 初明事法供養。次若塗香燒香下。二明眞
T2227_.61.0459b05: 心供養。初亦爲五。初明觀知部類諸事業
T2227_.61.0459b06: 等應獻供養。次既奉請已下。二明奉請受
T2227_.61.0459b07: 供養。次如前已説下。三明獻供次第。次如其
T2227_.61.0459b08: 次第下。四明持誦忿怒眞言令供清淨。次
T2227_.61.0459b09: 各用本色下。五明正獻供養。此即初也。奉
T2227_.61.0459b10: 請尊已者。即指前品。次依部類等者。正示
T2227_.61.0459b11: 此品所作之事。所設供物。隨於三部及三事
T2227_.61.0459b12: 業。而其色味種種不同。依其差別應奉獻
T2227_.61.0459b13: 之。故云依部類等也。又所供物。或豐或儉。
T2227_.61.0459b14: 故云大小分明觀知。如是等事。不失法則
T2227_.61.0459b15: 而奉獻之。故云依於法則而供養之
T2227_.61.0459b16: 經。既奉請已下至受微獻供　經曰。二明
T2227_.61.0459b17: 奉請受供養也。分文爲二。初明奉請就座
T2227_.61.0459b18: 受供養辭。次明頻與作禮敬謝降臨。此即
T2227_.61.0459b19: 初也。初喜尊者降臨道場。故云善來等。然
T2227_.61.0459b20: 後復請就座受供養。故云復垂哀愍等也｣
T2227_.61.0459b21: 經。復起誠心下至皆應依此　釋曰。二明
T2227_.61.0459b22: 頻與作禮敬謝降臨意。謂尊者降臨。是大
T2227_.61.0459b23: 悲垂愍。不越本誓。故見降臨。非我能請。
T2227_.61.0459b24: 如是毎時而陳謝辭。故云啓請本尊等也
T2227_.61.0459b25: 經。如前已説下至次乃燃燈　釋曰。三明
T2227_.61.0459b26: 獻供次第。在文可見。然此等供物。常在實
T2227_.61.0459b27: 際不思議界。無有性實。其體清淨。一一遍
T2227_.61.0459b28: 滿盡虚空界。非是諸佛菩薩天人修羅所作。
T2227_.61.0459b29: 而隨行人意之所樂。能縮能盈。供養一切
T2227_.61.0459c01: 海會諸尊。利益無盡法界有情。莫謂世間
T2227_.61.0459c02: 愚情所執有質礙法。若住阿字本不生際。
T2227_.61.0459c03: 雖有能所。無差別相。非供而供。非利而
T2227_.61.0459c04: 利。般若經云。不壞假名。而能演説第一義
T2227_.61.0459c05: 諦者也
T2227_.61.0459c06: 經。如其次第下至善悦人心　釋曰。四明
T2227_.61.0459c07: 持誦忿怒眞言令供清淨也。問。前既云
T2227_.61.0459c08: 此等供物體常清淨。何故今云持誦眞言
T2227_.61.0459c09: 悉令清淨。豈非相違。答。行人之情。無始時
T2227_.61.0459c10: 來。對執既久。若不依憑聖衆大誓。焉速能
T2227_.61.0459c11: 契法界體性。故加眞言慕捺羅等。盡底清

T2227_.61.0459c12:

云云

T2227_.61.0459c13: 經。各用本色眞言下至皆亦准此　釋曰。五
T2227_.61.0459c14: 明正獻供養也。供物各有契印眞言。各須
T2227_.61.0459c15: 持誦而奉獻之。故云各有本色眞言等也。
T2227_.61.0459c16: 當奉獻時。各各應稱物名獻之。故云各
T2227_.61.0459c17: 烈。其名。如獻塗香。閼伽。花香。飮食。燈明。
T2227_.61.0459c18: 皆亦如是。故云皆亦准之
T2227_.61.0459c19: 經。若塗香燒香下至速滿其願　釋曰。二
T2227_.61.0459c20: 明眞心供養也。中亦有三。初明本色眞心
T2227_.61.0459c21: 供養。二明四種眞心供養。三明一種運心供
T2227_.61.0459c22: 養。此即初也。本色眞言者。即五供養眞言及
T2227_.61.0459c23: 印。其奉獻辭并獻閼伽。在文可見
T2227_.61.0459c24: 經。離此之外下至隨力應作　釋曰。二明
T2227_.61.0459c25: 四種眞心供養也。此四供養任其力分。隨
T2227_.61.0459c26: 用其一。故云此善品中隨力應作也
T2227_.61.0459c27: 經。或復長時下至無過運心。　釋曰。三明
T2227_.61.0459c28: 一種運心供養。文亦爲二。初明運心供養。
T2227_.61.0459c29: 次明運心供養爲最所由。此即初也。世出

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