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金剛頂大教王經私記 (No. 2225_ 曇寂撰 ) in Vol. 61

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T2225_.61.0283a01: 三昧耶極難。羯磨者謂縛印。bandha
T2225_.61.0283a02: 四出股。其體四a也。是云羯磨。羯磨
T2225_.61.0283a03: 即三密金剛。故知縛印稱云羯磨也。超度
T2225_.61.0283a04: 者梵云gati。此具越及越入兩義。超度即
T2225_.61.0283a05: 越入義。言諸佛三昧耶極難成就。依
T2225_.61.0283a06: 金剛縛羯磨印故。能越入速成就也
T2225_.61.0283a07: 一切如來供養下。釋曰。此第二總結。亦分
T2225_.61.0283a08: 二。初結別名也。儀軌業大甲冑大方便
T2225_.61.0283a09: 印縛智。如次是四大菩薩也。次如是一切等
T2225_.61.0283a10: 下二結部類。此是一切如來大精進門四大
T2225_.61.0283a11: 菩薩故。云如是一切如來大羯磨薩埵
T2225_.61.0283a12:
T2225_.61.0283a13:
T2225_.61.0283a14:
T2225_.61.0283a15: 金剛頂大教王經私&T047368;第十三
T2225_.61.0283a16:  沙門曇寂撰 
T2225_.61.0283a17: 爾時不動如來。六卷云。爾時阿閦如來。釋
T2225_.61.0283a18: 曰。從此已下第二明四波羅蜜。於中初明
T2225_.61.0283a19: 四波後明總結。大分爲四。一如來部中金
T2225_.61.0283a20: 剛波羅蜜。一切如來金剛三摩地智。二如來
T2225_.61.0283a21: 部中寶波羅蜜。一切寶潅頂三摩地智。三如
T2225_.61.0283a22: 來部中法波羅蜜。三摩地所生加持金剛三
T2225_.61.0283a23: 摩地智。四明一切如來三摩地羯磨波羅蜜
T2225_.61.0283a24: 一切如來作事業智。都名一切如來摩訶波
T2225_.61.0283a25: 羅蜜。疏云。四方如來爲毘盧遮那如來
T2225_.61.0283a26: 四波羅蜜智門云云今檢諸文流出次第各各
T2225_.61.0283a27: 同。聖位經云。毘盧遮那於内心自受
T2225_.61.0283a28: 用四智。大圓鏡智・平行性智・妙觀察智・成所
T2225_.61.0283a29: 作智。外令十地滿足菩薩他受用故。從
T2225_.61.0283b01: 智中出四佛。各住本方本坐。毘盧
T2225_.61.0283b02: 遮那佛於内心。證得五峯金剛菩提心三摩
T2225_.61.0283b03: 地智。自受用故。從五峯金剛菩提心三摩
T2225_.61.0283b04: 地智中。流出金剛光明照十方世界。淨
T2225_.61.0283b05: 一切衆生大菩提心。還來收一聚。爲
T2225_.61.0283b06: 切菩薩受用三摩地智故。成金剛波羅蜜
T2225_.61.0283b07: 毘盧遮那如來前月輪云云 解云。佛
T2225_.61.0283b08: 自受用四智。從四智中出四佛四佛
即他
T2225_.61.0283b09: 受用
身也
次從内心三摩地智出四波。次流
T2225_.61.0283b10: 十六大菩薩等。以要言之。此經三十六尊
T2225_.61.0283b11: 皆從毘盧遮那内心生也。出生義云。乃至
T2225_.61.0283b12: 四智四佛。與
位經異故略不引也
四如來智四波羅
T2225_.61.0283b13: 蜜菩薩焉。蓋爲三際一切聖賢生成養育之
T2225_.61.0283b14: 。於是印成法界體性智自受用身。即塔之
T2225_.61.0283b15: 正中毘盧遮那如來也。四親近菩薩即彼四
T2225_.61.0283b16: 波羅蜜印焉此從四智而生四波。以爲
T2225_.61.0283b17: 盧遮那四親近也。然疏所引作於是手印成
T2225_.61.0283b18: 法界等。梵漢和鏡引作於是乎印中成法界
T2225_.61.0283b19: 。此等諸本皆是寫誤。故義亦僻。今本爲
T2225_.61.0283b20: 也。何故爾者。菩提心論云。已上四佛智出
T2225_.61.0283b21: 生四波羅蜜菩薩焉。四菩薩即金寶法業也。
T2225_.61.0283b22: 三世一切諸聖賢生成養育之母。於是印成
T2225_.61.0283b23: 法界體性中流出四佛此文明非是印
T2225_.61.0283b24: 成法界體性智也。今印成者。印謂印定
T2225_.61.0283b25: 成謂極成。法界體性智者。體具定慧
T2225_.61.0283b26: 。蓋即是決定不改之體。故云印成。印成
T2225_.61.0283b27: 即決定義也。於十心中第十名決定即此
T2225_.61.0283b28: 義也。次釋經文。從此已下明如來部中第
T2225_.61.0283b29: 一金剛波羅蜜。一切如來金剛三摩地智。然
T2225_.61.0283c01: 上來經於十六大菩薩。一一段中以四句頌
T2225_.61.0283c02: 釋經文。其中科段所目皆同。分節名數
T2225_.61.0283c03: 稍有闕減。從此已後更復闕略。但有三句
T2225_.61.0283c04: 。爲頌曰。諸佛金剛印。祕密神變相。攝
T2225_.61.0283c05: 而説嘆。初諸佛金剛印者。從爾時不動如
T2225_.61.0283c06: 祕明末。於中三門不同。一擧身。二明
T2225_.61.0283c07: 行。三護念。爾時不動如來此初擧身也。宋
T2225_.61.0283c08: 譯云爾時世尊阿閦如來。阿閦此云不動。不
T2225_.61.0283c09: 動即大菩提心義也。疏云。上來毘盧遮那以
T2225_.61.0283c10: 一切如來以其體。今於此中不動如來
T2225_.61.0283c11: 毘盧遮那以爲其體。次引聖位經云云
T2225_.61.0283c12: 此釋難依。如前辨之。聖位意從内四智
T2225_.61.0283c13: 出四佛。從内三摩地智出四波。故云
T2225_.61.0283c14: 盧遮那佛於内心等。出生義等亦爾。非
T2225_.61.0283c15: 不動如來毘盧遮那也。故知此中但
T2225_.61.0283c16: 拳身顯體科。疏釋爲四門甚難依矣」
T2225_.61.0283c17: 成就世尊至三摩地。六卷云。爲毘盧遮那
T2225_.61.0283c18: 世尊一切如來智印故。入金剛波羅蜜
T2225_.61.0283c19: 三摩地金剛加持三摩地已。釋曰。此第二
T2225_.61.0283c20: 行。分文爲二 成就世尊等者。是初明
T2225_.61.0283c21: 不動如來成就 一切如來智者。謂大圓鏡
T2225_.61.0283c22: 智。此尊主毘盧遮那遍法界大圓鏡智。故云
T2225_.61.0283c23: 成就等。此智本是佛内證智故。云毘盧遮那
T2225_.61.0283c24: 一切如來智。故聖位云。毘盧遮那佛於
T2225_.61.0283c25: 自受用四智。大圓鏡等云云 印一切
T2225_.61.0283c26: 如來智故等者。二明佛入三昧耶。於中有
T2225_.61.0283c27: 三。是初明三昧耶之所由。故置第五轉
T2225_.61.0283c28: 也。印謂印成。爲成所成鏡智故入
T2225_.61.0283c29: 昧耶也。六卷云。爲毘盧遮那世尊
T2225_.61.0284a01: 今大異。四卷經與六卷及今經同。宋
T2225_.61.0284a02: 譯即與今同也 入金剛波羅等者。二正明
T2225_.61.0284a03: 三昧耶。是明不動如來所入三昧。其三
T2225_.61.0284a04: 昧體即金剛波羅蜜也。金剛者謂菩提心之
T2225_.61.0284a05: 異名。菩提心體堅固勇猛。一切煩惱不
T2225_.61.0284a06: 故云金剛。波羅蜜者定之異稱也。聖位
T2225_.61.0284a07: 波羅蜜形私云。女
形也
一本開題云。定形定即
T2225_.61.0284a08: 女義。故眞言皆加女聲嚩日離。出生義
T2225_.61.0284a09: 云。三際一切聖賢生成養育之母此義具如
上辨
T2225_.61.0284a10: 到彼岸義釋亦一義也。三昧耶謂等持義。
T2225_.61.0284a11: 具如前釋。所生加持等者。三明所生加持
T2225_.61.0284a12: 。是從金剛波羅蜜三昧耶生故。稱云
T2225_.61.0284a13: 剛加持。例如普賢章從摩訶薩埵三昧出生
T2225_.61.0284a14: 故云出生薩埵加持。言如來智相遍洽微塵
T2225_.61.0284a15: 身心。微塵身心一身心故。此一復入一切。一
T2225_.61.0284a16: 切皆入此一。顯發智用自在無礙故云
T2225_.61.0284a17: 。加持者謂從金剛智波羅蜜形。加
T2225_.61.0284a18: 有情故 名金剛三摩地者。是正明加持名
T2225_.61.0284a19: 也。三摩地者是等念義。謂以此大智
T2225_.61.0284a20: 有情界。平等護念故。此三摩地所至之處無
T2225_.61.0284a21: 能壞者。故云金剛。如前釋
T2225_.61.0284a22: 一切如來至嚩日離。六卷云。從其心
T2225_.61.0284a23: 切如來金剛三摩地己身印。此説陀羅
T2225_.61.0284a24: 曰。薩埵跋折麗。釋曰。此第三護念也。文
T2225_.61.0284a25: 分爲二。初明三昧耶從自心 一切如
T2225_.61.0284a26: 來金剛三昧耶者。謂祕明名也。是東方不動
T2225_.61.0284a27: 智三昧故。云金剛三昧耶也。是印大圓鏡
T2225_.61.0284a28: 三昧故。云名一切如來印。一切如來印謂
T2225_.61.0284a29: 五股印。體具五智五佛故云一切如來印。故
T2225_.61.0284b01: 聖位云。毘盧遮那佛於内心得五峯金剛
T2225_.61.0284b02: 菩提心三摩地智。自受用故乃至成金剛波
T2225_.61.0284b03: 羅蜜形云云是此尊自印也。故六卷經云
T2225_.61.0284b04: 身印宋譯及四卷並云
一切如來印
是不動如來印自鏡智
T2225_.61.0284b05: 故。簡餘智己身印。故次寶法中皆云
T2225_.61.0284b06: 。次説祕明句義云。satvavajri薩埵金
剛女
h@u@m
T2225_.61.0284b07: 金剛薩埵眞言同。彼表金剛智。此明
T2225_.61.0284b08: 。故知加女聲vajrisatva者謂菩提心
T2225_.61.0284b09: 義。一切衆生等具五智故云satva。菩提心
T2225_.61.0284b10: 論云。一切衆生本有薩埵是也。今加女聲
T2225_.61.0284b11: 本具三昧。謂一切衆生本自住此金剛定
T2225_.61.0284b12: 故云satvavajri。今以此明加持故。令
T2225_.61.0284b13: 切有情本具三昧最堅牢故。即是護念義也
T2225_.61.0284b14: 境界經云。金剛波羅蜜天屬阿閦
如來。印契想觀。皆如阿閦如來
T2225_.61.0284b15: 從一切如來至持金剛。六卷云。説陀羅尼
T2225_.61.0284b16: 彼一切如來心出現金剛光明。於彼光明諸
T2225_.61.0284b17: 即彼薄伽梵執金剛。釋曰。從此已下至
T2225_.61.0284b18: 如來智。是第二頌祕密神變相也。於前諸門
T2225_.61.0284b19: 文不同。或十二或九十等。然至此段
T2225_.61.0284b20: 極闕略。自下諸段亦爾。今隨經文即分爲
T2225_.61.0284b21: 二。初依因後顯實。此即依因也。於中爲二。
T2225_.61.0284b22: 初明如來心所現之相。纔出者謂出祕明
T2225_.61.0284b23: 已。從此祕明金剛光明。故云纔出已出
T2225_.61.0284b24: 金剛光明。謂此菩提心金剛智體之光明。故
T2225_.61.0284b25: 金剛光明。對次寶光明等。其異可知。次
T2225_.61.0284b26: 所現相即婆伽梵持金剛示神變故。
T2225_.61.0284b27: 從彼金剛光明等。宋譯云。具徳持金剛者
T2225_.61.0284b28: 是金剛光明中。成一切世界極微塵量等
T2225_.61.0284b29: 如來像。今文略也 一切如來心者。謂如來
T2225_.61.0284c01: 智也 薄伽梵持金剛者。即普賢心。此如來
T2225_.61.0284c02: 智及普賢心以爲依因。現諸神變故科云
T2225_.61.0284c03: 依因
T2225_.61.0284c04: 爲一切世至如來智。六卷云。爲一切世界微
T2225_.61.0284c05: 塵等如來身而印一切如來智已。釋曰。此
T2225_.61.0284c06: 次顯實印成也。謂阿閦如來於内心。證
T2225_.61.0284c07: 金剛波羅蜜印。從此即現一切世界微塵數
T2225_.61.0284c08: 等法界身輪。以此身輪。印成自所成鏡智
T2225_.61.0284c09: 故云印一切如來智。聖位云。由金剛波羅蜜
T2225_.61.0284c10: 加持故。證得圓滿遍周法界遍虚空大圓鏡
T2225_.61.0284c11: 即斯義也。宋譯云。以一切如來金剛波
T2225_.61.0284c12: 羅蜜多智印已此文意明。前所現微塵量
T2225_.61.0284c13: 等如來像。以金剛波羅蜜智印成。與今經
T2225_.61.0284c14: 及兩本大異也。疏云。印成毘盧遮那故爲
T2225_.61.0284c15: 一切世界微塵身輪。此釋難依。具如
T2225_.61.0284c16:
T2225_.61.0284c17: 復聚爲一至大金剛形。六卷云。復同一體性
T2225_.61.0284c18: 滿世界量爲大金剛身。釋曰。從此已下至
T2225_.61.0284c19: 偈末。此第三頌攝相而説嘆。若例前者。於
T2225_.61.0284c20: 此應現受普教示。而今印成自智故無
T2225_.61.0284c21: 此説。即分爲二。初攝相後奇嘆。此即攝相
T2225_.61.0284c22: 也。微塵數身聚爲一體一大金剛形。謂
T2225_.61.0284c23: 金剛波羅蜜形。故心要云。成金剛波羅蜜菩
T2225_.61.0284c24: 薩形。持金剛杵毘盧遮那前月輪而住
T2225_.61.0284c25: 前所現塵數身相聚爲一形。是云攝相
T2225_.61.0284c26: 微塵爲多。聚相爲一。一爲多故多即非多。
T2225_.61.0284c27: 多爲一故一亦非一。法界眞智豈有一多定
T2225_.61.0284c28: 乎。但爲衆生故。非多現多。非一示一。
T2225_.61.0284c29: 一多無定相。無定相故塵身密合生大金
T2225_.61.0285a01: 剛身。是攝相也。大梵云摩訶。具大多勝三
T2225_.61.0285a02: 。今聚爲一稱云大身。一即多義應之。
T2225_.61.0285a03: 謂形者即是身義。故六卷云爲金剛身。宋
T2225_.61.0285a04: 譯云大金剛像
T2225_.61.0285a05: 依世尊毘至得金剛身。六卷云。依毘盧遮那
T2225_.61.0285a06: 於月輪。説此嗢陀南曰。如來所有。薩
T2225_.61.0285a07: 埵金剛。雖極堅固。然非身相。爲堅牢故。
T2225_.61.0285a08: 金剛身。釋曰。此即奇嘆。亦爲二。初明
T2225_.61.0285a09: 月輪。是中智四親近故。云依毘盧遮那
T2225_.61.0285a10: 前月輪而住。前即東方也。然前諸章云。住
T2225_.61.0285a11: 偈。次住月輪教示。前十六尊四
T2225_.61.0285a12: 佛他受用身四親近故。各請教示。今此四波
T2225_.61.0285a13: 中央自受用身四親近故。即無其義故。直
T2225_.61.0285a14: 月輪而説偈。又月輪者是普賢圓明菩提
T2225_.61.0285a15: 心。是表自證故住月輪也。次説偈中第
T2225_.61.0285a16: 一句如前 薩埵金剛堅者。此金剛帶女聲
T2225_.61.0285a17: 故。是薩埵金剛女。菩提心金剛堅固三昧故。
T2225_.61.0285a18: 薩埵金剛堅。第三句明現身所由。夫菩提
T2225_.61.0285a19: 心金剛堅固性本來不生。少分無得。
T2225_.61.0285a20: 此中豈有身相可得乎。故云堅固無身。大
T2225_.61.0285a21: 日經云。阿耨多羅三藐三菩提。乃至彼法少
T2225_.61.0285a22: 分無得。何以故。虚空相是菩提云云
T2225_.61.0285a23: 即此之謂也。宋譯云由堅固性本無身 解
T2225_.61.0285a24: 云。堅固性者謂菩提心義。虚空相是菩提。虚
T2225_.61.0285a25: 空即不可破壞義故云堅固性。住心疏云。淨
T2225_.61.0285a26: 菩提心其性法爾如金剛故。如是堅固性即
T2225_.61.0285a27: 是不師得。住無爲戒無垢無濁不
T2225_.61.0285a28: 淨菩提心即a字金剛性故。次云本無
T2225_.61.0285a29: 。本無即本不生義。疏第十九釋a
T2225_.61.0285b01: 云。此算數喩者猶如世間人下算之法。最初
T2225_.61.0285b02: 置一字以爲其本西方算法皆於土中
之。未已還畫之耳
T2225_.61.0285b03: 至億載阿僧祗等皆從是生。然最初未
T2225_.61.0285b04: 時本無是數。從此空地本無算數中而下
T2225_.61.0285b05: 一算。若二若三乃至無量。乃算畢已除去衆
T2225_.61.0285b06: 。還空如本。然所校計之數下算者心自
T2225_.61.0285b07: 證知。宛然不失。雖本無中數今已如
T2225_.61.0285b08: 本而實無有。然數法持在於心而無失。
T2225_.61.0285b09: 即是不有而有有不有也。今此阿字門亦如
T2225_.61.0285b10: 是。從本不生中順世間故。隨次出
T2225_.61.0285b11: 身無量法門。雖是無量方便。然亦不
T2225_.61.0285b12: 阿字本性不生之義。猶彼數不於一也。
T2225_.61.0285b13: 初算法從一起故。一切數法皆不
T2225_.61.0285b14: 。乃至一萬。即是萬一不相離。餘一切
T2225_.61.0285b15: 數可解也。今此一切法不於阿字
T2225_.61.0285b16: 如也第四句正明菩提無相故。現
T2225_.61.0285b17: 埵金剛身。虚空相是菩提。菩提豈豁乎空耶。
T2225_.61.0285b18: 無相之相無相不具故。而無身生金剛身
T2225_.61.0285b19: 滿法界也。第十九十四
云。前説虚空
T2225_.61.0285b20: 即是菩提心生。菩提者覺也。此心豈是空
T2225_.61.0285b21: 耶。而實具足恒沙功徳。雖如來無量功
T2225_.61.0285b22: 。而無相無名不顯示也。又第十八二十
T2225_.61.0285b23: 云。此即是本不生義。能生一切諸法。謂如
T2225_.61.0285b24: 來身所示種種形聲。皆從阿字而生也
T2225_.61.0285b25: 亦如是。此金剛身從a字本無中而生也」
T2225_.61.0285b26: 爾時世尊寶生如來。六卷云爾時寶生如
T2225_.61.0285b27: 。釋曰。從此已下。第二明如來部中第二
T2225_.61.0285b28: 寶波羅蜜。一切如來金剛寶潅頂三摩地智
T2225_.61.0285b29: 也。必要云。寶生如來於内心。證得虚空寶
T2225_.61.0285c01: 大摩尼藏功徳三摩地智。自受用故從虚空
T2225_.61.0285c02: 寶大摩尼藏功徳三摩地智。流出虚空寶光
T2225_.61.0285c03: 照十方世界。令一切衆生功徳圓滿
T2225_.61.0285c04: 還來收一聚。爲一切菩薩用三昧
T2225_.61.0285c05: 耶智故。成金剛寶波羅蜜菩薩形。持大摩
T2225_.61.0285c06: 尼寶。於毘盧遮那如來右邊月輪而住也。次
T2225_.61.0285c07: 文釋。大分爲三。爲頌曰。佛金剛寶印。祕
T2225_.61.0285c08: 密神變相。攝相而説嘆。初佛金剛寶印者。
T2225_.61.0285c09: 爾時祕明末。於中爲三。初擧身。二
T2225_.61.0285c10: 明行。三護念。此初擧身也
T2225_.61.0285c11: 印世尊毘至三摩地。六卷云。爲世尊毘
T2225_.61.0285c12: 盧遮那如來一切智印故。入寶波羅蜜
T2225_.61.0285c13: 三摩地所生寶加持金剛三摩地已。釋曰。第
T2225_.61.0285c14: 二明行也。此中文略准前東方。當爾時
T2225_.61.0285c15: 寶生如來成就世尊毘盧遮那一切如來智
T2225_.61.0285c16: 已。印一切如來智。文分爲二 印世尊
T2225_.61.0285c17: 等者。初明三昧耶所由也。一切如來智
T2225_.61.0285c18: 者。謂平等性智。然云世尊毘盧遮那一切
T2225_.61.0285c19: 如來智者。此智本是毘盧遮那自證智。故
T2225_.61.0285c20: 本云世尊毘盧等。寶生尊從平等性智
T2225_.61.0285c21: 出。主平等性智故。亦云平等性智寶生佛
T2225_.61.0285c22: 。今約其本。故聖位云。毘盧遮那佛於
T2225_.61.0285c23: 自受用四智。大圓鏡智乃至成所作智。
T2225_.61.0285c24: 外令十地滿足菩薩他受用故。從四智中
T2225_.61.0285c25: 出四佛各住本方下章皆准知。此中
T2225_.61.0285c26: 前章文有少異。故具言耳 入寶波羅蜜
T2225_.61.0285c27: 者。次明三昧耶。其義與前不異矣。寶者
T2225_.61.0285c28: 謂一切如來大福聚。莊嚴諸佛取有情
T2225_.61.0285c29: 功徳寶也
T2225_.61.0286a01: 金剛三昧至嚩日離。六卷云。從其心
T2225_.61.0286a02: 剛三摩地己身印。説陀羅尼曰。囉怛
T2225_.61.0286a03: 那跋折哩。釋曰。此第三護念也 金剛三昧
T2225_.61.0286a04: 耶自印者。此明祕明名故。當金剛寶三
T2225_.61.0286a05: 昧耶。故宋譯云。此名金剛寶三昧耶即自印
T2225_.61.0286a06: 兩本並云金剛寶三摩地。又准次二章云
T2225_.61.0286a07: 及一切。脱寶字必矣明本經亦
寶字
自印者是自寶
T2225_.61.0286a08: 三昧耶故云自印。然四卷作身印。次釋
T2225_.61.0286a09: 明句義云。ratnavajri寶金
剛女
tr@a@h種子即是寶生尊
T2225_.61.0286a10: 虚空寶大摩尼功徳三摩地智。是表三昧徳
T2225_.61.0286a11: 故加女聲也。境界云。寶波羅蜜天屬寶生
T2225_.61.0286a12: 如來。印契想觀皆如寶生如來
T2225_.61.0286a13: 從一切如至持金剛。六卷云。説陀羅尼
T2225_.61.0286a14: 一切如來心現寶光明。彼薄伽梵執金
T2225_.61.0286a15: 剛。釋曰。從此已下至如來智。是第二祕密
T2225_.61.0286a16: 神變相也。文分爲二。此初依因。一切如來
T2225_.61.0286a17: 心及婆伽梵等是依因。如前可知。出寶光明
T2225_.61.0286a18: 者明所現相。其義如前。是摩尼寶所生光明
T2225_.61.0286a19: 故。云寶光明
T2225_.61.0286a20: 爲一切世至如來智。六卷云。爲一切世界微
T2225_.61.0286a21: 塵等如來身。而印一切如來智已。釋曰。此
T2225_.61.0286a22: 第二顯實印成也。謂寶生尊於内心
T2225_.61.0286a23: 寶波羅蜜印。從此寶印一切世界微塵數
T2225_.61.0286a24: 等法界身輪。以此身輪成自所成平等
T2225_.61.0286a25: 。故云印一切如來智。故聖位云。由寶波
T2225_.61.0286a26: 羅蜜加持故。於無邊衆生世間及無邊器世
T2225_.61.0286a27: 。證得平等性智
T2225_.61.0286a28: 復聚爲一至金剛寶形。六卷云。復同一體性
T2225_.61.0286a29: 滿世界量大金剛身。釋曰。從此已下
T2225_.61.0286b01: 偈末。是第三頌攝相而説嘆。分文爲二。
T2225_.61.0286b02: 初攝相。次説嘆。是即初也。前微塵數身聚
T2225_.61.0286b03: 一體。生廣大寶形故云攝相。前明
T2225_.61.0286b04: 。是即量大。數及與量本來不生無
T2225_.61.0286b05: 。互相圓融不相妨礙。即是不可思議神通
T2225_.61.0286b06: 三昧也
T2225_.61.0286b07: 依世尊毘至潅頂理趣。六卷云。依毘盧遮那
T2225_.61.0286b08: 右邊月輪。説此嗢陀南曰。我從佛所生。名
T2225_.61.0286b09: 寶金剛。能於一切印。堅牢潅頂門。釋曰。
T2225_.61.0286b10: 此第二説嘆。亦爲二。初明月輪。如前可
T2225_.61.0286b11: 知。次正説嘆偈。第一句如前。第二句明
T2225_.61.0286b12: 印體。寶金剛者即寶金剛女。一切如來潅頂
T2225_.61.0286b13: 智體也。後二句明智印用 於一切印衆者。
T2225_.61.0286b14: 謂所潅頂衆。所謂曼荼羅海會無盡莊嚴差
T2225_.61.0286b15: 別智印。一一印衆悉皆一相一味到於實際
T2225_.61.0286b16: 故云印衆。於彼一切印衆印令堅牢寶潅
T2225_.61.0286b17: 頂法門。故云堅潅頂理趣。理趣即法門具如
前辨
T2225_.61.0286b18: 故兩經云堅牢潅頂門。門謂法門也。謂一切
T2225_.61.0286b19: 印衆無此寶潅頂門而入佛地。故云
T2225_.61.0286b20: 一切印衆堅潅頂理趣。又一切印衆者即一切
T2225_.61.0286b21: 衆生。一切衆生本自具實相印潅頂
T2225_.61.0286b22: 此理趣故以金剛寶一切衆頂。故云
T2225_.61.0286b23: 堅潅頂理趣。釋經云。一切有情金剛藏以
T2225_.61.0286b24: 剛藏潅頂故者。一切有情不平等性智性
T2225_.61.0286b25: 是故如來説一切有情金剛藏。金剛藏者即
T2225_.61.0286b26: 虚空藏也。以金剛寶得潅頂也。宋譯云
T2225_.61.0286b27: 彼一切印一切願即是潅頂堅理趣解云。一切
T2225_.61.0286b28: 印者。謂如意寶珠正是潅頂體。體具衆徳
T2225_.61.0286b29: 願不滿故云一切印。隨諸衆生之所
T2225_.61.0286c01: 。雨種種物滿其所願。故云一切願。即是
T2225_.61.0286c02: 能滿所願義也。大日經虚空藏眞言。vicitra
T2225_.61.0286c03: vara種種奇妙顯色衣即此義也。最後句述
T2225_.61.0286c04: 明上句。云即是潅頂堅固理。一切印等即是
T2225_.61.0286c05: 潅頂體故。理謂理趣。又四卷云堅牢潅頂門
T2225_.61.0286c06: 説如來身印。義與宋譯同。應知此二經説
T2225_.61.0286c07: 今經意大異也
T2225_.61.0286c08: 爾時世尊觀自在王如來。六卷云。爾時觀自
T2225_.61.0286c09: 在王如來。釋曰。從此以下第三明如來部中
T2225_.61.0286c10: 第三法波羅蜜三摩地所生加持金剛三摩地
T2225_.61.0286c11: 也。必要云。觀自在王如來於内心。證
T2225_.61.0286c12: 大蓮花智慧三摩地智。自受用故。從大蓮花
T2225_.61.0286c13: 智慧三摩地智。流出蓮花光明。遍照十方世
T2225_.61.0286c14: 。淨一切衆生客塵煩惱。還來收一聚。爲
T2225_.61.0286c15: 一切菩薩自受用三昧耶自受
T2225_.61.0286c16: 故。成法波羅蜜菩薩形大蓮花。於
T2225_.61.0286c17: 盧遮那後邊月輪。而住也次隨文釋。大分
T2225_.61.0286c18: 三。爲頌曰。佛金剛法印。祕密神變相。攝
T2225_.61.0286c19: 相而説嘆。初佛金法印者。從爾時祕明
T2225_.61.0286c20: 。於中亦三門。一擧身。二明行。三護念。此
T2225_.61.0286c21: 即初擧身也
T2225_.61.0286c22: 印世尊毘至三摩地。六卷云。爲世尊毘
T2225_.61.0286c23: 盧遮那一切如來智印故。入法波羅蜜
T2225_.61.0286c24: 三摩地所生金剛加持三摩地已。釋曰。此第
T2225_.61.0286c25: 二明行也。文分爲二 印世尊等者。是初
T2225_.61.0286c26: 三昧耶之所由 一切如來智者。妙
T2225_.61.0286c27: 觀察智。其義如前 入法波羅蜜等者。正明
T2225_.61.0286c28: 入三昧耶。言法波者欲筏喩勝義觀。隨
T2225_.61.0286c29: 蓮花智。此中衆義准前可知 所生法加
T2225_.61.0287a01: 持等者。明所生加持名。如
T2225_.61.0287a02: 法三昧耶至摩嚩日離。六卷云。從其心
T2225_.61.0287a03: 三摩地己身印。説陀羅尼曰。達磨跋折
T2225_.61.0287a04: 麗。釋曰。此第三護念也。文分爲二。初明
T2225_.61.0287a05: 昧從自心也 法三昧耶者。是祕明之號
T2225_.61.0287a06: 也。以此三昧耶自所成妙觀察智。亦能
T2225_.61.0287a07: 一切衆生本所具智。令諸有情住堅牢
T2225_.61.0287a08: 。故云法三昧耶名自印。謂法部自印也。次
T2225_.61.0287a09: 祕明句義云。dharmavajri法金
剛女
hr@i@h。簡彼法智
T2225_.61.0287a10: 三昧聲。故云法金剛女。其體即是蓮花法智
T2225_.61.0287a11: 也。境界經云。法波羅蜜天屬無量壽如來。印
T2225_.61.0287a12: 契想觀皆如無量壽如來。疏云。舊經云。從
T2225_.61.0287a13: 自身出現者。離身無心故擧身顯云云
T2225_.61.0287a14: 按明藏經亦作身字。然前後三章皆云自心
T2225_.61.0287a15: 但此中。前十六生及八供養皆云自心。加
T2225_.61.0287a16: 之宋譯及六卷經亦皆云自心。作身字
T2225_.61.0287a17: 恐是寫誤。假令有色心不二義。何唯於
T2225_.61.0287a18: 一章其義耶。應
T2225_.61.0287a19: 從一切如至持金剛。六卷云。説此陀羅尼
T2225_.61.0287a20: 時從一切如來心。出蓮花光明。於蓮花光
T2225_.61.0287a21: 即彼薄伽梵執金剛。釋曰。從此已下至
T2225_.61.0287a22: 如來智。是第二頌祕密神變相也。文分爲
T2225_.61.0287a23: 二。初依因。次顯實。此即依因也。此中但蓮
T2225_.61.0287a24: 花爲異。餘皆如前。此蓮花梵云padma。所
T2225_.61.0287a25: 西方蓮花智也
T2225_.61.0287a26: 爲一切世至如來智。六卷云。爲一切世界微
T2225_.61.0287a27: 塵等如來身一切如來智印已。釋曰。此
T2225_.61.0287a28: 二顯實印成也。若非塵數等身。何得
T2225_.61.0287a29: 眼智 一切如來智者。謂自所成妙觀察智。
T2225_.61.0287b01: 聖位云。由法波羅蜜加持故。於無量三昧
T2225_.61.0287b02: 陀羅尼門諸解脱法。證妙觀察智
T2225_.61.0287b03: 復聚爲一至蓮花形。六卷云。復同一體性
T2225_.61.0287b04: 滿世界量大金剛蓮花身。釋曰。從此已
T2225_.61.0287b05: 下至偈末。此第三攝相而説嘆。文分爲二。
T2225_.61.0287b06: 此初攝相也。此中改大金剛寶形。云大金剛
T2225_.61.0287b07: 蓮花形。餘皆如
T2225_.61.0287b08: 依世尊毘至貪染無垢。六卷云。依於毘盧
T2225_.61.0287b09: 遮那背後月輪。説此嗢陀南曰。我是佛所
T2225_.61.0287b10: 有。清淨法金剛。所以示貪染。令彼得
T2225_.61.0287b11: 。釋曰。此次説嘆亦爲二。初明月輪
T2225_.61.0287b12: 前。次説偈中初句如前。第二句正明
T2225_.61.0287b13: 印體。法金剛者。謂法金剛女眞言加女聲
T2225_.61.0287b14: 故。言我淨者正自奇嘆。此法本來清淨在
T2225_.61.0287b15: 煩惱中染汚。猶如蓮花在於泥中。故
T2225_.61.0287b16: 我淨。我即尊之自稱也。又我者所謂普
T2225_.61.0287b17: 賢菩薩一切我故。如來藏自性清淨心。淨諸
T2225_.61.0287b18: 離垢。今證此心故云我淨。後二句明智印
T2225_.61.0287b19: 功能。於中初句明所由。擧本來淨以爲
T2225_.61.0287b20: 垢淨之所由。第四句是明離垢淨。謂一切衆
T2225_.61.0287b21: 生生死貪染當體。本來清淨故。今以金剛法
T2225_.61.0287b22: 加持。令離垢淨蓮花智。故云令貪染
T2225_.61.0287b23: 無垢。良惟普賢自性清淨爲宗。觀音證得
T2225_.61.0287b24: 其三昧。證得即離垢淨故。釋經云。得自
T2225_.61.0287b25: 性清淨如來者。是觀自在王之異名疏約
T2225_.61.0287b26: 貪欲即菩提義解。讀者簡
T2225_.61.0287b27: 爾時世尊不空成就如來。六卷云。爾時不
T2225_.61.0287b28: 空成就如來。釋曰。從此已下第四明如來部
T2225_.61.0287b29: 中。第四一切如來三摩地。羯磨波羅蜜一切
T2225_.61.0287c01: 如來作佛事業智也。心要云。不空成就如來
T2225_.61.0287c02: 内心得羯磨金剛大精進三摩地智。自
T2225_.61.0287c03: 受用故。從羯磨金剛大精進三摩地智。流
T2225_.61.0287c04: 羯磨光明遍照十方世界。令一切衆生除
T2225_.61.0287c05: 一切懈怠。成大精進還來收一聚。爲
T2225_.61.0287c06: 一切菩薩自受用三摩耶智故。成羯磨波
T2225_.61.0287c07: 羅蜜菩薩形羯磨金剛。於毘盧遮那如來
T2225_.61.0287c08: 左邊月輪而住也次隨文釋。大分爲三。
T2225_.61.0287c09: 頌曰。諸佛一切印。祕密神變相。攝相而
T2225_.61.0287c10: 嘆。初諸佛一切印者。從爾時世尊
T2225_.61.0287c11: 明末。於中三門。一擧身。二明行。三護念。此
T2225_.61.0287c12: 即初也
T2225_.61.0287c13: 印毘盧遮那至三摩地。六卷云。爲世尊
T2225_.61.0287c14: 毘盧遮那一切如來智故。入一切波羅
T2225_.61.0287c15: 蜜三摩地所生金剛加持三摩地已。釋曰。此
T2225_.61.0287c16: 第二明行也。文分爲二。印毘盧遮那等
T2225_.61.0287c17: 者。是初明三昧耶之由。智者謂成所作
T2225_.61.0287c18: 智也。然四卷云一切如來遍智契。是顯
T2225_.61.0287c19: 磨通三義。故云遍智也 入一切波羅蜜等
T2225_.61.0287c20: 者。二明佛入三昧耶。言一切波羅蜜者。即
T2225_.61.0287c21: 羯磨波羅蜜。羯磨通上三故云一切波羅
T2225_.61.0287c22: 。一切者羯磨之別稱。四卷經第三五丁云。
T2225_.61.0287c23: 蓮花座上畫羯磨跋折羅形如十字
皆有鋒叉
此名
T2225_.61.0287c24: 切金剛印又所謂遍智契即是也。疏云。
T2225_.61.0287c25: 滿諸佛世界作多事業故云一切。此解
T2225_.61.0287c26: 依矣
T2225_.61.0287c27: 一切三昧至磨嚩日離。六卷云。從其心
T2225_.61.0287c28: 一切三摩地己身印。説陀羅尼曰。羯磨
T2225_.61.0287c29: 嚩日哩。釋曰。此第三護念也。文分爲二。初
T2225_.61.0288a01: 三昧耶從自心也 一切三昧耶者。
T2225_.61.0288a02: 是祕明之號也。一切者如上辨之。故宋譯
T2225_.61.0288a03: 此名一切如來羯磨三昧即自印。依
T2225_.61.0288a04: 經文一切者。明是羯磨之別稱也。次説
T2225_.61.0288a05: 明句義云。karmavajri羯磨金
剛女
a@h種子本體是羯
T2225_.61.0288a06: 磨。所謂成事智。加女聲故云金剛女
T2225_.61.0288a07: 從一切如至持金剛。六卷云。説此陀羅尼
T2225_.61.0288a08: 一切如來心一切羯磨光明。於羯磨
T2225_.61.0288a09: 光明即彼婆伽梵執金剛。釋曰。從此已下
T2225_.61.0288a10: 如來智。此第二頌祕密神變相。文分爲
T2225_.61.0288a11: 二。初依因。後顯實。初依因中改文云
T2225_.61.0288a12: 。餘皆如
T2225_.61.0288a13: 爲一切世至如來智。六卷云。爲一切世界
T2225_.61.0288a14: 微塵等如來身一切如來智已。釋曰。此
T2225_.61.0288a15: 即顯實印成也。羯磨通三故云遍印。餘皆
T2225_.61.0288a16:
T2225_.61.0288a17: 復聚爲一至金剛形。六卷云。復同一體性
T2225_.61.0288a18: 滿一切世界量。面向四方羯磨金剛身
T2225_.61.0288a19: 釋曰。從此已下至偈末。是第三頌攝相而
T2225_.61.0288a20: 嘆。文分爲二。初攝相。後奇嘆。此即初
T2225_.61.0288a21: 也。面向一切處者。一切處即四方也。宋譯
T2225_.61.0288a22: 隨向方面。皆是明羯磨相。羯磨形相四
T2225_.61.0288a23: 股四出故。第十一疏釋成就壇中云。於
T2225_.61.0288a24: 荼羅最中十字羯磨金剛座。令正四方
T2225_.61.0288a25: 正當四方
之也
又羯磨種子a@h字。釋經云四出生
T2225_.61.0288a26: 。即羯磨義也。疏云。遍滿一切世界
T2225_.61.0288a27: 諸佛故。云面向一切處云云下供養菩薩等
T2225_.61.0288a28: 亦遍滿一切世界。豈但羯磨耶。此釋不
T2225_.61.0288a29: 依矣
T2225_.61.0288b01: 依世尊毘至界善作業。六卷云。依毘盧遮那
T2225_.61.0288b02: 左邊月輪。説此嗢陀南曰。我爲多種。羯
T2225_.61.0288b03: 磨金剛。若獨惟一。滿佛世界。能善羯磨。無
T2225_.61.0288b04: 比事業。釋曰。此即説嘆亦爲二。初明
T2225_.61.0288b05: 月輪前。次正説偈。第一句可知。第
T2225_.61.0288b06: 二句正明智印體。多業金剛者謂羯磨金剛
T2225_.61.0288b07: 女。爲佛事生事一切事業故云多業。後二
T2225_.61.0288b08: 句明智印功能。疏云。從於一智無量用
T2225_.61.0288b09: 滿佛世界。奉事諸佛樂群品故云由成
T2225_.61.0288b10: 一切云云今助一解云。羯磨本體a字一實
T2225_.61.0288b11: 諦。即無分別智。具衆點故通上三智。故
T2225_.61.0288b12: 成一切。即是生佛二事一切事業智之作
T2225_.61.0288b13: 用也 佛界善作業者。宋譯云於有情界善
T2225_.61.0288b14: 作業。應知梵文含已成當成二種佛。故此
T2225_.61.0288b15: 佛界。彼云有情。各據一義。所謂佛事
T2225_.61.0288b16: 生事二種事業。即此之謂也
T2225_.61.0288b17: 一切如來智至大波羅蜜。釋曰。此第二總結。
T2225_.61.0288b18: 亦爲二。初結別名。初四句如次金寶法業
T2225_.61.0288b19: 四波羅蜜。一切如來智者東方金剛智。其體
T2225_.61.0288b20: 五股。故云一切如來智三昧耶。餘皆可知。
T2225_.61.0288b21: 如是等下次結部類
T2225_.61.0288b22: 爾時世尊毘盧遮那。六卷云。爾時毘盧遮
T2225_.61.0288b23: 那世尊。釋曰。從此以下第三明内外四供
T2225_.61.0288b24: 。大分爲二。初明毘盧遮那佛化出金剛
T2225_.61.0288b25: 天女。外供養四方如來門。二明四方如來各
T2225_.61.0288b26: 一金剛女。供養毘盧遮那世尊。就
T2225_.61.0288b27: 門中亦分爲二。初明外四供後總結也。就
T2225_.61.0288b28: 初亦四。初嬉戲供養智。二寶鬘供養智。三
T2225_.61.0288b29: 歌詠供養智。四舞儀供養智。此即初也。心
T2225_.61.0288c01: 要云。堅固之體若虚空能爼壞。爲煙塵
T2225_.61.0288c02: 雲霧能翳空界。日月之光猶障礙。一切
T2225_.61.0288c03: 衆生本來自性清淨。爲客塵煩惱能所二相
T2225_.61.0288c04: 染其心自在。今此妄想所有本體
T2225_.61.0288c05: 自空。了諸法不生空有無礙。於是毘盧遮
T2225_.61.0288c06: 那佛即住菩提心觀。徹照圓明流出適悦莊
T2225_.61.0288c07: 嚴種種供養。此乃金剛喜戲菩薩大菩提心
T2225_.61.0288c08: 之妙用也。今隨文釋。大分有三。爲頌曰。諸
T2225_.61.0288c09: 佛適悦心。祕密神變相。攝相而説嘆。諸佛
T2225_.61.0288c10: 適悦心者。從爾時世尊祕明末。於中三
T2225_.61.0288c11: 門。一擧報。二明行。三護念。此初擧報也
T2225_.61.0288c12: 復入一切至三摩地。六卷云。復入一切如來
T2225_.61.0288c13: 愛樂供養三摩地。所生金剛三摩地已。釋曰。
T2225_.61.0288c14: 此第二明行也。初明佛入三摩耶。毘盧遮
T2225_.61.0288c15: 那如來先入十六大菩薩及四波三摩地。今
T2225_.61.0288c16: 復重入一切如來嬉戲供養菩薩三摩地。故
T2225_.61.0288c17: 復入。後後復入准此可知。諸佛境界
T2225_.61.0288c18: 經云。復次瑜伽行者從此北方金剛拳菩薩
T2225_.61.0288c19: 觀門起。入東北角金剛嬉戲菩薩觀門云云
T2225_.61.0288c20: 問。何故此經次十六尊四波羅蜜耶。答。
T2225_.61.0288c21: 四波屬四佛。又爲毘盧遮那四親近故於
T2225_.61.0288c22: 此説之。或可上明慧十六尊。此説定十
T2225_.61.0288c23: 六尊。故於此説也 適悦供養三昧耶者。
T2225_.61.0288c24: 是菩提心供養也。毘盧遮那如來爲
T2225_.61.0288c25: 方阿閦尊故所現。阿閦尊主一切如來菩
T2225_.61.0288c26: 提心故。以嬉戲菩提心而爲供養。即是
T2225_.61.0288c27: 茂菩提心也。三昧耶會眞言mah@a
T2225_.61.0288c28: rati大適
悦也
mah@a者普賢大我菩提心體。故藏
T2225_.61.0288c29: 品普賢眞言mah@amaha句。ra是智義。所謂大
T2225_.61.0289a01: 知見明燈實惠也。ti是如如三昧如智證如。
T2225_.61.0289a02: 如男女交會生大適悦。故稱初地
T2225_.61.0289a03: 喜地。即是嬉戲金剛女。初發淨菩提心三昧
T2225_.61.0289a04: 也。故云適悦三昧耶。理趣釋空庫章云。所謂
T2225_.61.0289a05: 發菩提心則於諸如來廣大供養者。此是金剛
T2225_.61.0289a06: 嬉戲菩薩三摩地菩提心義。一切如來以
T2225_.61.0289a07: 提心成佛増上縁。於菩提心法愛樂與
T2225_.61.0289a08: 智波羅蜜自娯故 解云。法愛樂謂眞如。
T2225_.61.0289a09: 智波謂實智。如智會如生大悦樂。所謂現
T2225_.61.0289a10: 法樂住。此處唯獨自明了。餘人不所不見故
T2225_.61.0289a11: 自娯。聖位云。由金剛嬉戲菩薩加持故。
T2225_.61.0289a12: 受用法滿快樂受用智自在
T2225_.61.0289a13: 自適悦標幟外現。奉事諸佛大供養故。
T2225_.61.0289a14: 供養也。遍滿法界上供諸佛下利
T2225_.61.0289a15: 。持本智印一切如來智。故云三昧
T2225_.61.0289a16: 。所生名等者。此三摩地遍入無盡佛界。亦
T2225_.61.0289a17: 能入無餘生界。顯發智用自在無礙故云
T2225_.61.0289a18: 所生也。流出金剛嬉戲養諸佛。護念衆
T2225_.61.0289a19: 故云三摩地。是此三摩地本性堅固。亦
T2225_.61.0289a20: 他牢固故云金剛
T2225_.61.0289a21: 一切如來至日囉邏西。六卷云。從其心
T2225_.61.0289a22: 一切如來眷屬摩訶陀羅尼天女。説陀羅尼
T2225_.61.0289a23: 曰。跋折囉邏細曳。釋曰。此第三護念也。文
T2225_.61.0289a24: 分爲二。初明天女從自心。此大天女是
T2225_.61.0289a25: 毘盧遮那之所化出故。云一切如來族。族謂
T2225_.61.0289a26: 部族。要目云。佛部毘盧遮那以爲部主
T2225_.61.0289a27: 承事義故云天女。非是常途生天。化
T2225_.61.0289a28: 清淨天故云大。大梵云摩訶大多勝三
T2225_.61.0289a29: 。供養資具遍周法界外故云大。其數
T2225_.61.0289b01: 無量以喩雲海故云多。超勝一切人天供
T2225_.61.0289b02: 故云勝。以此義故總云大天女。即是
T2225_.61.0289b03: 祕明號也。六卷云摩訶陀羅尼天女。四卷
T2225_.61.0289b04: 持明天女。宋譯云大明妃持明及明
T2225_.61.0289b05: 是陀羅尼翻名。是女聲故云明妃。次祕明句
T2225_.61.0289b06: 義云。vajral@ase金剛嬉也。定故加
女聲。下皆准知
h@a@h種子字彙
T2225_.61.0289b07: 云。嬉虚宜切。音希。戲也。遊也。又篇海類篇
T2225_.61.0289b08: 曰。虚里切。樂也。l@a謂無相惠也。疏第十二
T2225_.61.0289b09: la@m云。入覽字門故離一切諸相。即見
T2225_.61.0289b10: 如來即是平等大悲眞實之智云云sesa
T2225_.61.0289b11: 花義義釋
第七
三昧故即蓮花三昧也。第十
T2225_.61.0289b12: 二云。此心之處即是凡夫肉心最在於中。是
T2225_.61.0289b13: 汗栗駄心。將學觀者亦於是處蓮花之
T2225_.61.0289b14: 。所以者何。一切衆生此心即是蓮花三昧
T2225_.61.0289b15: 之因。以開敷故爲諸煩惱等。之
T2225_.61.0289b16: 纒繞。所以不自了其心如實之相也。
T2225_.61.0289b17: 是故先當此心處八葉蓮花。觀令
T2225_.61.0289b18: 開敷諸蘂具足蓮花三昧者。所謂干栗太
T2225_.61.0289b19: 自性清淨心常途所謂
眞如也
l@a字實智證se字自
T2225_.61.0289b20: 性清淨心。云心自證心即是初地淨菩提心
T2225_.61.0289b21: 也。第三劫疏云。以心實相智l@a心之
T2225_.61.0289b22: 實相se境智皆般若波羅蜜即此義也。又第
T2225_.61.0289b23: 十一二十四見法安樂住歡喜心
T2225_.61.0289b24: 云。或令見法住安樂行歡喜心
T2225_.61.0289b25: 即法喜
初地也
知實智會如心自證心。即現法樂
T2225_.61.0289b26: 住。謂之適悦嬉戲三昧
T2225_.61.0289b27: 從一切如至持金剛。六卷云。説此陀羅尼
T2225_.61.0289b28: 一切如來心。出現金剛印金剛印峯
T2225_.61.0289b29: 即彼薄伽梵執金剛。釋曰。從此至如來身
T2225_.61.0289c01: 第二頌祕密神變相也。文分爲二。初依因。後
T2225_.61.0289c02: 顯實。此即依因也。於中先明佛心所現之
T2225_.61.0289c03: 。後正明依因。如前可知 金剛印者。謂
T2225_.61.0289c04: 菩提心印。供養阿閦佛金剛堅固菩提心故
T2225_.61.0289c05: 出金剛印。即此尊三形也。四供養中皆
T2225_.61.0289c06: 印。印梵云mudra。以毘盧遮那遍法界菩
T2225_.61.0289c07: 提心印。印阿閦大圓智故云金剛印。又mu
T2225_.61.0289c08: dra海義。以遍法界心印。上供諸佛
T2225_.61.0289c09: 衆生。無邊際故云印。印即雲海周
T2225_.61.0289c10: 遍義也。境界經云。我是金剛嬉戲。我今能
T2225_.61.0289c11: 十方世界諸菩薩衆生喜樂從彼金剛
T2225_.61.0289c12: 印門者。宋譯同今。六卷云於金剛印峰。四
T2225_.61.0289c13: 卷云於其金剛印岑。門及與峰梵語同不。今
T2225_.61.0289c14:
T2225_.61.0289c15: 爲一切世界微塵等如來身。六卷云。爲一切
T2225_.61.0289c16: 世界微塵等如來身已。釋曰。此次顯實也。謂
T2225_.61.0289c17: 前從祕明生三形。於彼金剛印門薄伽
T2225_.61.0289c18: 梵執金剛起祕密神變故。次現微塵等如來
T2225_.61.0289c19: 。即是不可思議神變也。良惟由實智妙相
T2225_.61.0289c20: 邊際。法界身輪等世界塵。豈只如來
T2225_.61.0289c21: 爾。衆生亦復然。若如是觀佛名爲正觀也」
T2225_.61.0289c22: 復聚爲一至金剛薩埵女。六卷云。復同一體
T2225_.61.0289c23: 性爲金剛嬉摩訶羅尼天。其身色相如
T2225_.61.0289c24: 剛薩埵殊妙形貌相好威儀。以一切嚴具
T2225_.61.0289c25: 莊飾。一切如來部所攝。是爲金剛薩埵
T2225_.61.0289c26: 。釋曰。從此已下至偈末。是第三頌攝
T2225_.61.0289c27: 而説嘆。文分爲二。初攝相。後説歎。此即
T2225_.61.0289c28: 初也。文亦爲三。初明身。謂由如來神力
T2225_.61.0289c29: 及法界力故。聚無量身以爲一身。何以爾
T2225_.61.0290a01: 者。一切如來如也。一切衆生亦如也。至
T2225_.61.0290a02: 亦如也。是以聚微塵數生佛身。爲一嬉
T2225_.61.0290a03: 戲天女身也。如金剛薩埵下二明身相。此
T2225_.61.0290a04: 尊持菩提心徳故。與薩埵形異。故云
T2225_.61.0290a05: 金剛薩埵。身性者性體也。體謂體相也。故宋
T2225_.61.0290a06: 譯云。如金剛薩埵身相身相是總。種
T2225_.61.0290a07: 種形色下別也。種種形色即三十二相八十
T2225_.61.0290a08: 隨好。故六卷云殊妙形貌相好威儀威儀
T2225_.61.0290a09: 者。左手作金剛慢印。右執金剛鈴。即是薩
T2225_.61.0290a10: 埵威儀也。一切莊嚴者。謂所餘一切萬徳莊
T2225_.61.0290a11: 嚴也。攝一切下三明攝族。豈但一金剛嬉戲
T2225_.61.0290a12: 天女。有無量無邊微塵數量薩埵天女。皆悉
T2225_.61.0290a13: 攝爲一身相。謂之攝相
T2225_.61.0290a14: 依世尊不至能轉諸供養。六卷云。即依阿閦
T2225_.61.0290a15: 鞞世尊左邊月輪。説此嗢陀南曰。我於
T2225_.61.0290a16: 供養。無比中爲最。所供養者。隨事皆
T2225_.61.0290a17: 能成。釋曰。從此至偈末。此次説嘆。亦爲
T2225_.61.0290a18: 二。初明月輪知。後正説偈。亦有二。
T2225_.61.0290a19: 初二明奇嘆。奇無比者先自嘆也。梵音mana
T2225_.61.0290a20: ra@m此云無比
鏡偈
東南二尊各具超勝義
T2225_.61.0290a21: 故。嘆云無比。菩提心者。衆行導首萬徳根本
T2225_.61.0290a22: 故云無比 諸佛中供養者。中是第七轉聲。
T2225_.61.0290a23: 諸佛供養中最上故云中。故宋譯云
T2225_.61.0290a24: 佛上妙之供養。六卷云。我於諸供養無比
T2225_.61.0290a25: 最。次二句明智印體 貪染供養者。
T2225_.61.0290a26: 正是薩埵三昧。即l@ase義也。l@a無相智也。sa
T2225_.61.0290a27: 大悲也。悲智合會云大貪染三昧。釋經云。
T2225_.61.0290a28: 自金剛三世尊
智也
彼蓮花觀音
悲也
二體和合
T2225_.61.0290a29: 爲定惠。是故瑜伽廣品中。密意説二根
T2225_.61.0290b01: 交會五塵成大佛事。以此三摩地獻一
T2225_.61.0290b02: 切如來。亦能從妄心起雜染速滅。疾證
T2225_.61.0290b03: 本性清淨法門成大佛事謂現法樂住也。
T2225_.61.0290b04: 第十一二十四云。五欲者謂四無量及菩提心。
T2225_.61.0290b05: 一切聖人以此現法而自娯樂。供養如來
T2225_.61.0290b06: 即是眞法供養法身佛知以嬉戲適
T2225_.61.0290b07: 悦現法樂而爲供養。是云貪染供養。由者
T2225_.61.0290b08: 第五轉所因聲。即次句所因也 能轉諸供養
T2225_.61.0290b09: 者。轉謂轉起。梵云praval@a@mta。亦隨意義。隨
T2225_.61.0290b10: 生義。謂隨意轉起廣大供養故。云能轉等
T2225_.61.0290b11: 是自在轉者何也。謂由菩提心大貪三昧
T2225_.61.0290b12: 故。故上句云由也
T2225_.61.0290b13: 爾時世尊毘盧遮那。六卷同此。釋曰。此第
T2225_.61.0290b14: 二毘盧遮那化出金剛天外供四方如來
T2225_.61.0290b15: 中。第二一切如來寶鬘潅頂供養一切如來
T2225_.61.0290b16: 覺分智也。心要云。由嬉戲供養。毘盧遮
T2225_.61.0290b17: 那於内心出金剛寶鬘。嚴飾其體即集
T2225_.61.0290b18: 衆寶用爲莊嚴。寶聚光明福徳圓滿五種施
T2225_.61.0290b19: 願而能滿之。於南方寶生如來曼荼羅左邊
T2225_.61.0290b20: 月輪而住也。次隨文釋。文分爲三。爲
T2225_.61.0290b21: 曰。諸佛大覺分。祕密神變相。攝相而説歎。
T2225_.61.0290b22: 初諸佛大覺分者從爾時世尊祕明末。於
T2225_.61.0290b23: 中亦三門不同。一擧報。二明行。三護念。此
T2225_.61.0290b24: 初擧報也
T2225_.61.0290b25: 復入一切至三摩地。六卷云。復入一切如來
T2225_.61.0290b26: 寶鬘潅頂三摩地。出生金剛三摩地已。釋
T2225_.61.0290b27: 曰。此第二明行也。初明佛入三昧耶。寶鬘
T2225_.61.0290b28: 者。以金剛寶鬘以莊其體。即表寶部
T2225_.61.0290b29: 萬徳莊嚴義。其實三十七菩提分法。故聖位
T2225_.61.0290c01: 分法三摩地。前適悦心菩提心體。此即
T2225_.61.0290c02: 菩提心眷屬。眷屬即莊嚴義。疏第十七八丁
T2225_.61.0290c03: 云。菩提心即是如來正因謂心
王也
法謂心法。即
T2225_.61.0290c04: 是一切地波羅蜜自在力等。以要言之。一
T2225_.61.0290c05: 切功徳法皆是佛之眷屬。亦是菩提心之眷
T2225_.61.0290c06: 屬。如華臺之有葉蘂也。守護第一云。願
T2225_.61.0290c07: 我等速得滿大菩提道。及於無量菩提
T2225_.61.0290c08: 眷屬如來十力四無所畏四無礙。十八不共
T2225_.61.0290c09: 四攝三昧解脱總持六通諸度福徳智慧。如
T2225_.61.0290c10: 是一切諸功徳海願。令我等皆得滿足
T2225_.61.0290c11: 此等功徳法。莊嚴無相菩提心萬徳
T2225_.61.0290c12: 開敷。是云南方寶鬘三昧。應寶生尊以
T2225_.61.0290c13: 徳莊嚴其三昧。故佛以寶鬘供養也。
T2225_.61.0290c14: 此功徳寶鬘。潅諸佛頂及衆生頂。故云
T2225_.61.0290c15: 潅頂。即是所謂潅頂施也。三昧耶如前。今
T2225_.61.0290c16: 佛先入此三昧故。云復入一切等。所生等
T2225_.61.0290c17: 者皆如前。從三昧耶無縁慈普護一切
T2225_.61.0290c18: 本具覺分得堅牢故云金剛三摩地
T2225_.61.0290c19: 一切如來至日囉摩犁。六卷云。從其心
T2225_.61.0290c20: 一切如來部摩訶陀羅尼天女。説陀羅尼曰。
T2225_.61.0290c21: 跋折羅摩齡。釋曰。此第三護念也。文分爲
T2225_.61.0290c22: 二。初明天女從自心。皆如前。疏云。別
T2225_.61.0290c23: 本稱摩訶陀羅尼天女者。或云此天女持
T2225_.61.0290c24: 故云陀羅尼。若爾者初後天女亦持
T2225_.61.0290c25: 。應陀羅尼天女。今謂此尊智印似
T2225_.61.0290c26: 明相。故云陀羅尼天女此釋難依。於
T2225_.61.0290c27: 東方亦云陀羅尼天女。非唯此章。若如
T2225_.61.0290c28: 者何故東方亦云陀羅尼耶。今按東方菩提
T2225_.61.0290c29: 心體即a字門也。南方菩提心眷屬所謂百
T2225_.61.0291a01: 字輪。字輪即陀羅尼鬘也。第二十卷二十一云。
T2225_.61.0291a02: 然初觀時帶於有相。若觀種子一字。其圓明
T2225_.61.0291a03: 初即小作。若具觀句等。即大作圓明。状
T2225_.61.0291a04: 連環。又云如環珠鬘。應知寶鬘即是陀
T2225_.61.0291a05: 羅尼鬘也。百字輪者。即是三十二相八十隨
T2225_.61.0291a06: 具如第十
九卷疏釋
故聖位云。獲得三十二相八十
T2225_.61.0291a07: 種隨形好身又百字輪即十力無畏等功徳
T2225_.61.0291a08: 門故。故知金剛寶鬘即是陀羅尼鬘。故於
T2225_.61.0291a09: 南二天此稱也。次祕明句義云。vajram@a
T2225_.61.0291a10: le金剛
tra@t種字金剛鬘者。所謂華鬘是莊嚴
T2225_.61.0291a11: 具。故聖位云華鬘以爲莊嚴。疏第七云。採
T2225_.61.0291a12: 集以爲鬘者。謂錯雜莊嚴。或綴或結。以
T2225_.61.0291a13: 人慇淨淳厚心故。則令諸尊歡喜護念
T2225_.61.0291a14: 惠琳音云。梵音摩羅此譯云鬘者。案西國結
T2225_.61.0291a15: 鬘師多用蘇摩那花。行列結之以爲條貫
T2225_.61.0291a16: 男女貴賎皆此莊嚴。或首或身以
T2225_.61.0291a17: 好。則諸經中有華鬘巿天鬘寶鬘等同其事
T2225_.61.0291a18: 也。字體從髟。音所銜反。邊聲。邊彌然反。經
T2225_.61.0291a19: 文作&T061109;體也今按。鬘恐是梵音轉聲。以
T2225_.61.0291a20: la空點轉呼云鬘。此例甚多矣。male
T2225_.61.0291a21: ma字如意珠種子疏第
四卷
即金剛寶體也。又ma
T2225_.61.0291a22: @n@dalama字爲體。即無盡莊嚴體也。la
T2225_.61.0291a23: 相義。無相之相莊嚴法身。即是三十七菩提
T2225_.61.0291a24: 分。謂之金剛寶鬘
T2225_.61.0291a25: 從一切如來至持金剛。六卷云。説此陀羅
T2225_.61.0291a26: 時從一切如來心。出現摩訶寶印。於
T2225_.61.0291a27: 寶印即彼薄伽梵執金剛。釋曰。從此已下
T2225_.61.0291a28: 如來身。是第二頌祕密神變相。文分爲
T2225_.61.0291a29: 二。初依因。二顯實。此初依因也。先示
T2225_.61.0291b01: 來心所現之相 大寶印者。即尊三形。謂從
T2225_.61.0291b02: 祕明生三形。由此三形神變相。如來
T2225_.61.0291b03: 心及執金剛是依因也
T2225_.61.0291b04: 爲一切世界微塵等如來身。六卷云。爲一切
T2225_.61.0291b05: 世界微塵等如來身。釋曰。此顯實也。如
T2225_.61.0291b06:
T2225_.61.0291b07: 復聚爲一至大天女。六卷云。復同一體性
T2225_.61.0291b08: 金剛鬘摩訶天女。釋曰。從此至偈末。是
T2225_.61.0291b09: 第三頌攝相而説歎。文分爲二。初攝相。後
T2225_.61.0291b10: 歎。此即初也
T2225_.61.0291b11: 依世尊寶至教勅受供養。六卷云。依寶生如
T2225_.61.0291b12: 來左邊月輪。説此嗢陀南曰。我爲寶供養
T2225_.61.0291b13: 無比中爲最。能供養法王。廣利於群生。釋
T2225_.61.0291b14: 曰。此即説嘆。亦爲二。初明月輪前。
T2225_.61.0291b15: 次説偈奇嘆。第一句正是奇嘆。此菩提心眷
T2225_.61.0291b16: 屬功徳莊嚴法門。故云無比。謂以無比分
T2225_.61.0291b17: 覺法而莊嚴也。第二句明智印體。寶即菩
T2225_.61.0291b18: 提分法。以此爲供養故云寶供養。寶生尊
T2225_.61.0291b19: 者潅頂法王三界主故。嘆云於三界王勝。宋
T2225_.61.0291b20: 譯云而彼三界最勝王。六卷云能供養法王
T2225_.61.0291b21: 謂潅頂法王也。教勅受供養者。宋譯云
T2225_.61.0291b22: 教令故作供養。若依此經今經回文未盡。
T2225_.61.0291b23: 受教勅供養。言受毘盧遮那教勅。而
T2225_.61.0291b24: 養寶生尊也。疏云。舊經云我是無寶者
T2225_.61.0291b25: 意謂此寶供養是住本不生際性實
T2225_.61.0291b26: 性實故一切供養無圓備。譬如虚空
T2225_.61.0291b27: 性實故爲一切依。故云我是無寶名寶
T2225_.61.0291b28: 供養云云今按。和刻經作我是無比名寶
T2225_.61.0291b29: 供養。此本爲
T2225_.61.0291c01: 爾時世尊毘盧遮那。六卷同今。釋曰。從
T2225_.61.0291c02: 已下是第三明外供養四方如來門中。第三
T2225_.61.0291c03: 一切如來歌詠供養菩薩三摩地。一切如來
T2225_.61.0291c04: 偈頌三摩地智也。心要云。寶鬘供養已。
T2225_.61.0291c05: 即毘盧遮那於内心出大悲方便。住
T2225_.61.0291c06: 摩地心歌讃諷詠而興供養已。獲得六
T2225_.61.0291c07: 十四種梵音。住説法無礙。其音清雅令
T2225_.61.0291c08: 聞。簫琴箜篌而能供養。此即音聲爲
T2225_.61.0291c09: 。法利言説本體自空。眞如凝然法界清淨。
T2225_.61.0291c10: 此乃金剛歌菩薩供養語智。於觀自在王如
T2225_.61.0291c11: 來曼荼羅左邊月輪而住也。次釋經文。大
T2225_.61.0291c12: 分有三。爲頌曰。諸佛妙法音。祕密神變相。
T2225_.61.0291c13: 相而説嘆。諸佛妙法音者。從爾時世尊
T2225_.61.0291c14: 祕明末。於中亦三。一擧報。二明行。三
T2225_.61.0291c15: 護念。此即初也
T2225_.61.0291c16: 復入一切至三摩地。六卷云。復入一切如來
T2225_.61.0291c17: 歌詠三摩地所生金剛三摩已。釋曰。此第
T2225_.61.0291c18: 二明行也。此毘盧遮那如來。爲養西方
T2225_.61.0291c19: 智慧門法部主故。從内心歌讃諷詠妙
T2225_.61.0291c20: 法音故。先遊三昧故云復入。歌詠即是祕
T2225_.61.0291c21: 明號也。若入此定世間戲論語聲。即
T2225_.61.0291c22: 毘盧遮那音聲惠法門也。所生者明
T2225_.61.0291c23: 所生加持名。妙音三昧入生死海。拔濟衆
T2225_.61.0291c24: 堅牢。無能壞者故云金剛三摩
T2225_.61.0291c25:
T2225_.61.0291c26: 一切如來至日囉霓愚以
啼。六卷云。從其心
T2225_.61.0291c27: 一切如來部摩訶天女。説陀羅尼曰。跋
T2225_.61.0291c28: 折羅祗帝。釋曰。此第三護念也。文分爲二。
T2225_.61.0291c29: 初明如來族天女從自心。如來族等具
T2225_.61.0292a01: 前釋。次祕明句義云。vajrag@ite金剛
ga@h種子
T2225_.61.0292a02:  解云。本體gate即般若明呪。即是歌尊妙
T2225_.61.0292a03: 音説法體也。加長伊點。是自在義理趣釋
hr@i@h字釋中
T2225_.61.0292a04: 謂於説法自在故。嘆云妙法音。涅槃經
T2225_.61.0292a05: 云。伊佛法微妙甚深難得。如自在天梵
T2225_.61.0292a06: 天法名自在。乃至能自在宣説。又自在説法
T2225_.61.0292a07: 云云理趣釋云。受持妙典則爲諸如來
T2225_.61.0292a08: 大供養者。此是金剛歌菩薩三摩地。由此三
T2225_.61.0292a09: 摩地佛集會中。能問答一切大乘甚深般
T2225_.61.0292a10: 若波羅蜜夫西方尊得耳根圓通。住
T2225_.61.0292a11: 解脱常以妙音甚深般若。隨應化度一
T2225_.61.0292a12: 切衆生。即是祕明義也
T2225_.61.0292a13: 從一切如來至持金剛。六卷云。説此陀羅尼
T2225_.61.0292a14: 時從如來心一切如來法印。於其法印
T2225_.61.0292a15: 即彼薄伽梵執金剛。釋曰。從此已下至
T2225_.61.0292a16: 來身。此第二頌祕密神變相。文分爲二。初依
T2225_.61.0292a17: 因。後顯實。此即依因也。如前可知。法印
T2225_.61.0292a18: 者謂所現法。是西方法部三昧故云法印。法
T2225_.61.0292a19: 謂勝義法。即般若波羅蜜。具如前法尊下辨
T2225_.61.0292a20:
T2225_.61.0292a21: 爲一切世至如來身。六卷同此。釋曰。次顯實
T2225_.61.0292a22:
T2225_.61.0292a23: 復聚爲一至大天女。六卷云。復同一體性
T2225_.61.0292a24: 金剛歌詠摩訶天女。釋曰。從此以下至
T2225_.61.0292a25: 偈末。第三頌攝相而説歎。文分爲二。初
T2225_.61.0292a26: 相。後説歎。此即初也
T2225_.61.0292a27: 依世尊觀至法如響喩。六卷云。依觀自在如
T2225_.61.0292a28: 來左邊月輪。説此嗢陀南曰。我是歌詠者。
T2225_.61.0292a29: 一切見所生。如彼空中響。供養皆令喜。釋
T2225_.61.0292b01: 曰。此即説嘆。亦爲二。初明月輪知。
T2225_.61.0292b02: 次説偈奇歎。第一句正嘆智身知。第二
T2225_.61.0292b03: 句明供相。諸見者者總指諸佛。諸佛明見
T2225_.61.0292b04: 法故。法華云。我是一切知者一切見者。別
T2225_.61.0292b05: 無量壽尊。無量壽尊稱智惠身。即是見
T2225_.61.0292b06: 者。所謂見法得現法樂故云見者。第二十
T2225_.61.0292b07: 卷云。次華開敷阿彌陀何也。此是受用
T2225_.61.0292b08: 佛。即是成大果實用其果。無量不思義
T2225_.61.0292b09: 現法之樂故得名也。又如前嬉尊下引第一
T2225_.61.0292b10: 。見法即是現法樂住也。六卷云。我是歌詠
T2225_.61.0292b11: 者。一切見所生。此指能生毘盧遮那
T2225_.61.0292b12: 切見。歌尊是毘盧遮那所化出故云所生
T2225_.61.0292b13: 其意大異。後二句明歌供理趣。於中第三
T2225_.61.0292b14: 句叙其所由。宋譯云由彼適悦供養故。若
T2225_.61.0292b15: 此經喜供故。恐是回文未盡。喜即
T2225_.61.0292b16: 適悦故四卷云歡喜。即是現法樂妙歡喜稱
T2225_.61.0292b17: 此云法。以此法供養故云供喜也 諸法
T2225_.61.0292b18: 如響應者。正明其理趣也。先辨文語。智度
T2225_.61.0292b19: 第六云。若深山峽谷中。若絶澗中若空大舍
T2225_.61.0292b20: 中。若語聲若打聲。從聲有聲名爲
T2225_.61.0292b21: 解云。從聲有聲即應義。響即應故云響應
T2225_.61.0292b22: 次釋其義。歌者其體般若。般若詮諸法無自
T2225_.61.0292b23: 性義。故擧喩云如響應。心要法菩薩章云。
T2225_.61.0292b24: 喩之勝義。又云諸法如筏喩。又大日疏
T2225_.61.0292b25: 響喩畢云。眞言行者若於瑜伽中。聞
T2225_.61.0292b26: 種八風違順之音。或諸聖者以無量法音
T2225_.61.0292b27: 前教授。或由舌根淨故能以一音滿世
T2225_.61.0292b28: 。遇此諸境界時。亦當響喩察此
T2225_.61.0292b29: 但從三密衆縁而有是事。非生非滅。非
T2225_.61.0292c01: 無。是故於中不妄生戲論。爾時自
T2225_.61.0292c02: 音聲慧法門 音聲惠法門者。即是觀
T2225_.61.0292c03: 世音耳根圓通。亦即所謂行深般若五蘊皆
T2225_.61.0292c04: 空義也。又稱此云第三劫菩薩深修觀察十
T2225_.61.0292c05: 也。蓮心軌明振鈴偈云。心入聲解脱
T2225_.61.0292c06: 即耳根
圓通也
照般若理。應知觀照般若理故。即
T2225_.61.0292c07: 諸法本不生都無自性。猶如響應。即是般
T2225_.61.0292c08: 若理趣甚深妙理。即是此尊妙供養也
T2225_.61.0292c09: 爾時世尊毘盧遮那。六卷亦同。釋曰。從
T2225_.61.0292c10: 已下第四明外供養四方如來門中。第四一
T2225_.61.0292c11: 切如來供養一切如來無上供養羯磨智也。
T2225_.61.0292c12: 心要云。雖歌讃而未神通。即毘盧
T2225_.61.0292c13: 遮那於内心中。流出如來事業及衆生事業
T2225_.61.0292c14: 善巧智及自受用智種種供養。結金剛舞
T2225_.61.0292c15: 廣大儀軌現大神通。妙舞莊嚴以爲
T2225_.61.0292c16: 。微塵佛刹供養恒沙。於三昧門出入無
T2225_.61.0292c17: 礙。此乃金剛舞菩薩妙用也。今隨文釋。大
T2225_.61.0292c18: 分有三。爲頌曰。諸佛舞廣大。祕密神變相。
T2225_.61.0292c19: 相而説嘆。初諸佛舞廣大者。從爾時世
T2225_.61.0292c20: 祕明末。於中三門。一擧報。二明行。三
T2225_.61.0292c21: 護念。此初擧報也
T2225_.61.0292c22: 復入一切至三摩地。六卷云。復入一切如來
T2225_.61.0292c23: 舞供養三摩地所生金剛三摩地已。釋曰。此
T2225_.61.0292c24: 第二明行也。先明佛入三昧耶。一切菩薩
T2225_.61.0292c25: 神通遊戲。上供諸佛下利衆生。自在智印
T2225_.61.0292c26: 名此爲舞。北方是業平等三昧故以舞爲
T2225_.61.0292c27: 也。第十一三十一云。佛又告金剛手。諸如
T2225_.61.0292c28: 來有意生名業作戲行舞者。從佛心業
T2225_.61.0292c29: 生作種種戲行。現種種戲舞類之相。即普
T2225_.61.0293a01: 現色身隨類作六道之形等也。舞謂種種神
T2225_.61.0293a02: 變幻作之事。隨事示現。其類衆多不
T2225_.61.0293a03: 也。又云。舞是戲也。復普現色身隨類曲
T2225_.61.0293a04: 成作種種應。此非眞實。但如幻耳。是故
T2225_.61.0293a05: 名爲如來之舞。猶如舞者能悦可衆人之
T2225_.61.0293a06: 。雖種種意解不同皆令心悦。佛亦如
T2225_.61.0293a07: 尊三昧耶會眞言薩嚩布誓。句義云一切
T2225_.61.0293a08: 供養。應知舞即供養之總稱。羯磨通三故總
T2225_.61.0293a09: 即別名也。又puja水生者。蓮花之異名
T2225_.61.0293a10: 也。供養之總也。又具般若義。般若是最上
T2225_.61.0293a11: 供養也。故第十五十三云。如般若經所説。若
T2225_.61.0293a12: 一花普供一切諸佛者。當是般若
T2225_.61.0293a13: 波羅蜜。具如&T047368;
T2225_.61.0293a14: 一切如來至帝曳。六卷云。從其心一切
T2225_.61.0293a15: 如來大天女。説陀羅尼曰。跋折羅涅哩帝曳
T2225_.61.0293a16: 二合釋曰。此即第三護念也。文分爲二。初明
T2225_.61.0293a17: 如來族天女從自心。次明祕明句義云。
T2225_.61.0293a18: vajradyatye金剛
k@r@t種子 解云。涅槃經云。陀
T2225_.61.0293a19: 大施。所謂大乘da神通字r@r合故
T2225_.61.0293a20: 滿法界。説大乘法諸衆生。謂之神通
T2225_.61.0293a21: 謂舞也。第七卷云。如來大施者。所謂大
T2225_.61.0293a22: 曼荼羅祕密宗稱曼荼羅。云微妙大乘。現
T2225_.61.0293a23: 曼荼羅身滿法界。即是自在神通。神通即
T2225_.61.0293a24: 如來舞也如上引
第十一疏
祕經種子k@r@t即神通遊
T2225_.61.0293a25: 戲義。疏第一云。梵云微吃哩抳多。是踴躍義
T2225_.61.0293a26: 遊戲義神變義。乃至如是遊戲即是菩薩自
T2225_.61.0293a27: 在神通云云
T2225_.61.0293a28: 從一切至持金剛。六卷云。説此陀羅尼
T2225_.61.0293a29: 一切如來心。出種種廣大儀式舞供養
T2225_.61.0293b01: 舞供養儀式即彼薄伽梵執金剛。釋曰。從
T2225_.61.0293b02: 此已下至如來身。是第二頌祕密神變相。文
T2225_.61.0293b03: 分爲二。初依因。二顯實。此初依因也。先
T2225_.61.0293b04: 佛心所現之相也。舞廣大儀者。是虚空庫
T2225_.61.0293b05: 菩薩異名。供養總稱。故理趣釋云。時薄伽梵
T2225_.61.0293b06: 種種供養藏廣大儀式如來者。是虚空庫菩
T2225_.61.0293b07: 薩之異名舞是供養總名故。別擧此稱號
T2225_.61.0293b08:
T2225_.61.0293b09: 爲一切世界微塵等如來身。六卷同此。釋曰。
T2225_.61.0293b10: 此顯實也。如前可
T2225_.61.0293b11: 復聚爲一至大天女。六卷云。復同一體性
T2225_.61.0293b12: 金剛舞大天女。釋曰。從此至偈末。是第
T2225_.61.0293b13: 三頌攝相而説嘆。文分爲二。初攝相。後説
T2225_.61.0293b14: 歎。此即攝相也
T2225_.61.0293b15: 依世尊不空至安立佛供養。六卷云。依不空
T2225_.61.0293b16: 成就王如來左邊月輪。説此嗢陀南曰。我
T2225_.61.0293b17: 舞供養。從大利益生。以金剛舞儀。能
T2225_.61.0293b18: 佛供養。釋曰。此即説嘆爲二。初明
T2225_.61.0293b19: 知。後説偈奇嘆。亦爲二。初二句嘆
T2225_.61.0293b20: 智印體 廣供養者具應廣大供養。即此
T2225_.61.0293b21: 此尊之異稱。故宋譯云大哉廣大我供養。第
T2225_.61.0293b22: 二句明廣大供相。舞是供養總故云作諸供
T2225_.61.0293b23: 養故。宋譯云廣作一切供養事。按故梵云
T2225_.61.0293b24: 羅儜多第九卷
三昧耶偈
故及與事梵語體同。漢語
T2225_.61.0293b25: 亦通故連綿云事故。兩經其義不異也。又六
T2225_.61.0293b26: 卷云從大利益生。四卷云能作利益遍世間
T2225_.61.0293b27: 疏第九釋第十一賛kkR+i ya利也kara@n@a饒益
T2225_.61.0293b28: 云。次云&MT01414;。此翻爲利。迦囉儜翻爲
T2225_.61.0293b29: 。本名各異傳度者無以別云云此等翻
T2225_.61.0293c01: 名梵語體一。其實皆是karu@na大悲義也。第
T2225_.61.0293c02: 三句明供養業以爲所由。舞是供養總稱
T2225_.61.0293c03: 故。由金剛舞儀。安立一切供養故。云安立
T2225_.61.0293c04: 佛供養。宋譯云。以金剛舞法用故安立諸
T2225_.61.0293c05: 佛妙供養。疏云。言舞儀者舞即表如來
T2225_.61.0293c06: 遊戲神通。淨佛國土就衆生也。儀是儀
T2225_.61.0293c07: 式。起如來事業及衆生事業。作善巧智及自
T2225_.61.0293c08: 受用智等是爲儀式。由此儀式立無邊
T2225_.61.0293c09: 廣大供養故。云金剛舞安立佛供養
T2225_.61.0293c10: 一切如來至祕密供養。釋曰。此第二總結。亦
T2225_.61.0293c11: 分爲二。初結別名。有四箇句。四句皆以
T2225_.61.0293c12: 切如來其句頭。意明皆是毘盧遮那如
T2225_.61.0293c13: 來化出也。於中第一及第四云無上。第一
T2225_.61.0293c14: 是菩提心供養故云無上。第四供養總故嘆
T2225_.61.0293c15: 無上。或可初後爲言。中間自顯也。如是
T2225_.61.0293c16: 一切下次結部類。對次外供受教令供
T2225_.61.0293c17: 祕密。祕密即内供也。疏云別本中題此四供
T2225_.61.0293c18: 。云毘盧遮那外供養四方如來。心要中
T2225_.61.0293c19: 此四供養。云已上四菩薩内供養者。毘
T2225_.61.0293c20: 盧遮那之所化出故名爲内供。由養外四
T2225_.61.0293c21: 故亦名爲外供。二文各據一義
T2225_.61.0293c22: 爾時世尊不動如來。六卷云。爾時阿閦鞞
T2225_.61.0293c23: 世尊。釋曰。從此已下第二四方如來。各化
T2225_.61.0293c24: 一金剛女養毘盧遮那如來門。於中爲
T2225_.61.0293c25: 二。初明四供。後明總結。初中爲四。一一切
T2225_.61.0293c26: 如來香供養。二一切如來花供養。三一切如
T2225_.61.0293c27: 來燈供養。四一切如來塗香供養。此即初
T2225_.61.0293c28: 也。心要云。阿閦如來於内心中出焚香
T2225_.61.0293c29: 菩薩。供養毘盧遮那如來。其香雲海遍周法
T2225_.61.0294a01: 。見聞覺知者能生適悦。能遍入諸佛體
T2225_.61.0294a02: 悦樂歡喜。此乃金剛焚香菩薩作大佛事
T2225_.61.0294a03: 供養也。次隨文釋。亦分爲三。爲頌曰。諸佛
T2225_.61.0294a04: 能悦澤。祕密神變相。攝相而説嘆。初諸佛
T2225_.61.0294a05: 能悦澤者。從爾時不動祕明末。於
T2225_.61.0294a06: 三門不同。一擧身。二明行。三護念。此初擧
T2225_.61.0294a07: 身也。已下四佛主各各三昧婆伽
T2225_.61.0294a08: 。但云不動如來等。是以無顯體義。故六
T2225_.61.0294a09: 卷云。復爲別供養毘盧遮那如來云云
T2225_.61.0294a10: 已云隨別。應知無顯體義
T2225_.61.0294a11: 奉答毘盧至三摩地。六卷云。復爲別供
T2225_.61.0294a12: 養毘盧遮那如來故。入一切如來能爲滋潔
T2225_.61.0294a13: 三摩地所生金剛三摩地已。釋曰。此第二明
T2225_.61.0294a14: 行也。文分爲二。初明三昧之由。故置
T2225_.61.0294a15: 。故者即第五轉聲也。前毘盧遮那如來化
T2225_.61.0294a16: 出金剛天女。外供養四方如來。四佛不
T2225_.61.0294a17: 恩顧。是故彼四佛各化一金剛女。供
T2225_.61.0294a18: 養毘盧遮那世尊。今此一段是東方不動尊
T2225_.61.0294a19: 奉答之文。故云奉答毘盧遮那佛等。疏云。此
T2225_.61.0294a20: 義相似天台釋應供供應應供之義云云
T2225_.61.0294a21: 此解難依。此是酬答應答之答。與阿羅漢
T2225_.61.0294a22: 。梵語有異。義亦不同。千文酬云鉢羅二合
T2225_.61.0294a23: 底布應云鉢羅二合底庚多羅。應
T2225_.61.0294a24: 之 能悦澤三昧耶者。此即祕明之號也。悦
T2225_.61.0294a25: 爲悦樂。澤即滋澤。故四卷云能以滋茂三昧
T2225_.61.0294a26: 。宋譯云大笑三昧耶。笑即悦樂。喜菩薩
T2225_.61.0294a27: 眞言sadhu悦樂義。dhu字悦樂義可見。又puja
T2225_.61.0294a28: 水生義吉慶
第一賛
pu是水義。水滋澤爲義。故知
T2225_.61.0294a29: dhupe即悦澤義也。其香雲海周遍法界
T2225_.61.0294b01: 衆生。能生適悦。入諸佛體中。悦樂歡喜。故
T2225_.61.0294b02: 能適悦三昧耶。三昧耶者是等持義如前。
T2225_.61.0294b03: 所生者明所生加持名。皆准前知。疏引
T2225_.61.0294b04: 日疏三昧耶四義釋云云此義各各
T2225_.61.0294b05: 意趣。此中但當訣釋
T2225_.61.0294b06: 一切如來至日囉杜閉。六卷云。從其心
T2225_.61.0294b07: 一切如來香綵女。説陀羅尼曰。跋折羅
T2225_.61.0294b08: 度鞞。釋曰。此第三護念也。文分爲二。初明
T2225_.61.0294b09: 三昧耶從自心。言婢使者。婢梵云dasi
T2225_.61.0294b10: 千文宋譯云誐尼迦大明妃。兩經云主香綵
T2225_.61.0294b11: 。誐尼迦恐主香梵名。gatva香也。是奉
T2225_.61.0294b12: 無動尊焚香供養故。云主香綵女。實是
T2225_.61.0294b13: 如來智用表三昧義。故眞言加女聲也。是
T2225_.61.0294b14: 佛智心出故云從自心出。次祕明句義
T2225_.61.0294b15: 云。vajradhupe金剛
焚金
a@h種子禮懺云。一切如來眞
T2225_.61.0294b16: 如熏金剛焚香dhu是法界三昧。法界即眞
T2225_.61.0294b17: 如異名也。pe是熏義。praveza遍入。遍入
T2225_.61.0294b18: 即熏入也。又dhu字是燒香體。第四卷香水眞
T2225_.61.0294b19: 言釋。等至法界之香是此眞如法界香遍
T2225_.61.0294b20: 一切處。熏發衆生菩提心發動。是云
T2225_.61.0294b21: 如熏。又a@h字亦是遍入義。三昧耶會鈴眞言
T2225_.61.0294b22: a@h鈴即遍入義也。又遍入即歡喜悦樂義。故
T2225_.61.0294b23: 鈴亦具歡喜義。前引心要云遍入諸物體中
T2225_.61.0294b24: 悦樂歡喜。謂阿閦尊大圓鏡智與淨阿頼耶
T2225_.61.0294b25: 眞如相應。得菩提心大悦樂故。以此供
T2225_.61.0294b26: 毘盧遮那。故云能遍入體中等。皆是祕明
T2225_.61.0294b27: 義也
T2225_.61.0294b28: 從一切如至持金剛。六卷云。説陀羅尼
T2225_.61.0294b29: 一切如來心即彼婆伽梵執金剛。釋曰。
T2225_.61.0294c01: 此已下至如來身。是第二頌祕密神變相。
T2225_.61.0294c02: 文分爲三。初依因。次普遍。後顯實。此即
T2225_.61.0294c03: 依因也。一切諸佛示現神變必有依因。謂
T2225_.61.0294c04: 如來智普賢心。今此婆伽梵執金剛
T2225_.61.0294c05: 此智心故。以爲因。具如
T2225_.61.0294c06: 爲種種儀至剛界出已。六卷云。以無量
T2225_.61.0294c07: 種種莊嚴供養衆香煙雲。遍滿一切金剛界
T2225_.61.0294c08: 釋曰。此次普遍也。種種儀者。儀謂儀式。宋
T2225_.61.0294c09: 譯及兩本並無儀字。上句明能遍香體。舒
T2225_.61.0294c10: 遍不正明普遍義。金剛者是對次一切虚空
T2225_.61.0294c11: 界等。金剛界者謂本性菩提心。亦即諸佛果
T2225_.61.0294c12: 心。香表菩提心遍滿義。阿閦尊主菩提心
T2225_.61.0294c13: 故以香供養。顯發菩提心故云舒遍一切
T2225_.61.0294c14: 金剛界。華嚴五十七離世
間品
云。卍字相金剛堅
T2225_.61.0294c15: 固勝藏莊嚴心。大疏云。有十心經説
種心名
T2225_.61.0294c16: 五藏之一最爲勝故。五藏之主故。即此地能
T2225_.61.0294c17: 諸善無功用心。前初地中明心。梵云
T2225_.61.0294c18: 。即慮知心。對身口故。今此梵云纈唎
T2225_.61.0294c19: 陀耶。此云肉團心。對餘藏故。又第二十七
T2225_.61.0294c20: 十向
云。願一切衆生得卍相莊嚴金剛界心
T2225_.61.0294c21: 大疏釋云。外標卍相萬徳吉祥。内智
T2225_.61.0294c22: 如名金剛界。界者性也。由性故堅
T2225_.61.0294c23: 金剛不損壞。由成智故利如金剛壞
T2225_.61.0294c24: 壞惑。故十地受職分内名金剛莊嚴臆徳
T2225_.61.0294c25: 云云又大日疏第八云。經云。中央示法界
T2225_.61.0294c26: 不可思議色者。即是此㘕字作純白色。所
T2225_.61.0294c27: 謂不思議法界標幟也。復次深祕釋者。方壇
T2225_.61.0294c28: 即是大因陀羅心王金剛界知金剛界是
T2225_.61.0294c29: 菩提心體。通因果。因名自性清淨心。果稱
T2225_.61.0295a01: 一切智智。故今云一切金剛界。謂此香周
T2225_.61.0295a02: 因界發本具菩提心。遍滿果界能入
T2225_.61.0295a03: 悦樂歡喜。故云舒遍一切等。入十七尊義
T2225_.61.0295a04: 述曰。金剛香菩薩以香清淨智。發金剛界
T2225_.61.0295a05: 自然名稱之香。入一切心以爲止留之事
T2225_.61.0295a06: 是能遍香名金剛界。能所雖異其實並
T2225_.61.0295a07: 菩提心。故能遍香亦稱金剛界
T2225_.61.0295a08: 從彼燒香至如來身雲。六卷云。又從香雲海
T2225_.61.0295a09: 一切世界微塵等如來身。釋曰。此第
T2225_.61.0295a10: 三顯實也。香雲是依。佛身即正。依者金剛
T2225_.61.0295a11: 界自然之香。正者金剛界自然之身。論依則
T2225_.61.0295a12: 是依。論正則是正。依正不二同一體性。爲
T2225_.61.0295a13: 群生故。於一金剛界差別相。是云
T2225_.61.0295a14: 顯實。即是實相神用實智妙相也
T2225_.61.0295a15: 復聚一至天女身。六卷云。復同一體性爲
T2225_.61.0295a16: 剛燒香天女身。釋曰。從此已下是第三頌
T2225_.61.0295a17: 相而説嘆。文分爲二。初攝相。後説嘆。
T2225_.61.0295a18: 此即攝相也。如來加持力及法界力故。攝
T2225_.61.0295a19: 塵數佛身聚爲一體香身
T2225_.61.0295a20: 依世尊至疾證菩提。六卷云。依阿閦鞞如來
T2225_.61.0295a21: 金剛摩尼樓閣左角月輪中。説此嗢陀南曰。
T2225_.61.0295a22: 我爲大供養。能令普滋澤。入諸衆生身。令
T2225_.61.0295a23: 速證菩提。釋曰。此即説嘆爲二。初明
T2225_.61.0295a24: 以表菩提心。一切諸菩薩無
T2225_.61.0295a25: 故。然此經及宋譯四尊皆云世尊金剛摩
T2225_.61.0295a26: 尼樓閣隅左邊月輪而住 世尊者毘盧
T2225_.61.0295a27: 遮那耶。四佛耶。使指四佛。或指
T2225_.61.0295a28: 盧遮那。云左邊月輪者其義難解矣。然兩
T2225_.61.0295a29: 經焚香尊章。云阿閦鞞如來金剛摩尼峯樓
T2225_.61.0295b01: 閣左角月輪中。南西北三尊皆云毘盧遮那
T2225_.61.0295b02: 世尊金剛摩尼樓閣左角邊月輪此經亦
T2225_.61.0295b03: 審。何故初一尊云阿閦尊。餘皆云毘盧
T2225_.61.0295b04: 遮那乎。又聖位經云。金剛焚香住東南角寶
T2225_.61.0295b05: 樓閣已下三尊如
西南西北東北
又境界經云。東北角金剛
T2225_.61.0295b06: 燒香云云其餘三尊如次東南西南西北。如
T2225_.61.0295b07: 是異説更待有智決耳。次説偈奇嘆爲二。
T2225_.61.0295b08: 初二句總嘆智身。焚香雲海遍至法界
T2225_.61.0295b09: 其義。法界有二。一謂至諸佛理法界。一
T2225_.61.0295b10: 衆生事法界。事理悉遍故云大供養。大
T2225_.61.0295b11: 不思議。事理不礙平等遍至即不思議也。
T2225_.61.0295b12: 又對前後章。當奇哉香供養。然云大者
T2225_.61.0295b13: 東方大圓鏡智。亦對餘智獨得大名。大圓
T2225_.61.0295b14: 鏡智所謂紇哩娜野心摩訶薩意處。故稱云
T2225_.61.0295b15: 大。摩訶者本性大我普賢大菩提心。故普賢
T2225_.61.0295b16: 眞言。云mah@amaha此義具如
藏品&T047368;
燒香雲海正是
T2225_.61.0295b17: 金剛界自然之香。故云大供養也。應知大
T2225_.61.0295b18: 者摩訶薩意處菩提心體也。遍至理界
T2225_.61.0295b19: 諸佛。遍至事界澤衆生。故云悦澤。悦澤
T2225_.61.0295b20: dhupe具如
上辨
又滋澤即悦樂故。理趣釋云。
T2225_.61.0295b21: 意滋澤清淨句亦云喜悦清淨句。焚香體性
T2225_.61.0295b22: 謂眞如。其體清淨離諸戲論。故云具端
T2225_.61.0295b23: 。端嚴焚云zabhi行願
清淨義即本性清
T2225_.61.0295b24: 淨也。故燈尊偈亦云端嚴。彼即西方離垢淨
T2225_.61.0295b25: 也。由薩埵遍入者。明第四句所由也。薩埵
T2225_.61.0295b26: 者焚香尊之異名。是東方尊之所化。其體眞
T2225_.61.0295b27: 如故云薩埵。薩埵所謂摩訶薩意處。是雲
T2225_.61.0295b28: 香體也。遍入即熏義。應知薩埵遍入即是眞
T2225_.61.0295b29: 如熏。言由薩埵遍入故速令菩提。是東
T2225_.61.0295c01: 方菩提心尊所供養故。明其功能疾證
T2225_.61.0295c02: 菩提。對次章其異可知。然兩經云。入
T2225_.61.0295c03: 衆生身速證菩提梵語體同。譯語爲
T2225_.61.0295c04: 異。其義可見。宋譯云由彼衆生遍入故。即
T2225_.61.0295c05: 今同也
T2225_.61.0295c06: 爾時世尊寶生如來。六卷云。爾時寶生如
T2225_.61.0295c07: 來。釋曰。從此已下第二明四方如來。各
T2225_.61.0295c08: 一金剛女養毘盧遮那門中。第二一
T2225_.61.0295c09: 切如來金剛花供養菩薩三摩地。一切如來
T2225_.61.0295c10: 寶莊嚴具供養三摩地智也。心要云。香已供
T2225_.61.0295c11: 養。寶生如來於内心出微妙覺花。而奉
T2225_.61.0295c12: 獻毘盧遮那如來。由金剛寶蓮其花開敷光
T2225_.61.0295c13: 明厥色鮮美。福徳之聚種種莊嚴。能施
T2225_.61.0295c14: 情安樂之願。此乃金剛花菩薩之妙用也。次
T2225_.61.0295c15: 經文。大分爲三。爲頌曰。諸佛承旨心。祕
T2225_.61.0295c16: 密神變相。攝相而説嘆。初諸佛承旨心者。
T2225_.61.0295c17: 爾時世尊祕明末。於中亦三門不同。
T2225_.61.0295c18: 一擧身。二明行。三護念。爾時寶生如來者此
T2225_.61.0295c19: 初擧身也
T2225_.61.0295c20: 奉答毘盧至三摩地。六卷云。爲外供養世尊
T2225_.61.0295c21: 毘盧遮那故。入寶莊嚴具供養三摩地所生
T2225_.61.0295c22: 金剛三摩地已。釋曰。此第二明行也。爲二。
T2225_.61.0295c23: 初明佛入三昧耶之故。如前可知。入寶莊
T2225_.61.0295c24: 嚴等正明三昧耶。即是祕明之號也。寶謂
T2225_.61.0295c25: 如來所證大功徳寶。所謂平等性智無盡莊
T2225_.61.0295c26: 嚴金剛覺華。以此莊嚴法界故云莊嚴。以
T2225_.61.0295c27: 此寶莊嚴謝毘盧遮那故。云供養三
T2225_.61.0295c28: 昧耶。次明所生加持名。如前可
T2225_.61.0295c29: 一切如來至囉補澁二合閉。六卷云。從其心
T2225_.61.0296a01: 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。言承旨者謂
T2225_.61.0296a04: 佛教旨供養。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: 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: 一義偏立名也。初後二大從婢使義。第
T2225_.61.0296a09: 二從承旨。第三從女使義云云今按。宋譯四
T2225_.61.0296a10: 女梵語各皆不同耳。次祕明句義云。vajrapu
T2225_.61.0296a11: @spe金剛
o@m種子金剛華者。聖位云金剛覺華
T2225_.61.0296a12: 覺有二種。一者本覺。二始覺。華即心蓮花
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動壞。故云
T2225_.61.0296a15: 。由毘盧遮那鬘供養故。本具覺花開敷莊
T2225_.61.0296a16: 嚴。故寶生尊亦名福徳莊嚴身即覺花
開敷也
大日
T2225_.61.0296a17: 宗云花開敷佛。疏第四云。南方觀娑羅樹王
T2225_.61.0296a18: 華開敷佛。身相金色普放光明。如離垢
T2225_.61.0296a19: 三昧之標相。始自菩提心種子養大悲
T2225_.61.0296a20: 萬行。今成遍覺萬徳開敷故以爲
T2225_.61.0296a21: 花即平等性智無盡莊嚴。今以此奉答故云
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。爲彼自覆弊不覺知。猶
T2225_.61.0296a25: 如蓮花在於泥中。今從祕明出覺華光
T2225_.61.0296a26: 。供養衆生本具毘盧遮那。破彼迷闇
T2225_.61.0296a27: 其心花。若有衆生此祕明者。雖是凡
T2225_.61.0296a28: 即同大覺。是即護念之意也。o@m字祕經
T2225_.61.0296a29: 如如字。即平等性智本具覺花。上點入證。
T2225_.61.0296b01: 得如如心藏開敷。猶如盛敷蓮花。謂
T2225_.61.0296b02: 萬徳莊嚴花開敷也。又o@m字是供養眞言故。
T2225_.61.0296b03: 此章中皆云供養。至文當
T2225_.61.0296b04: 從一切如至持金剛。六卷云。説此陀羅尼
T2225_.61.0296b05: 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
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。爲一切供養莊嚴花虚空。釋曰。
T2225_.61.0296b11: 此第二普遍也。前依因者是普賢心。無
T2225_.61.0296b12: 遍義。以無處不遍故。以佛神力故爲
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
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
T2225_.61.0296b20: 則有身故。從智出微塵數身
T2225_.61.0296b21: 復聚爲一至天女形。六卷云。復一體性爲
T2225_.61.0296b22: 剛承旨花供養天女身。釋曰。是第三頌攝
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: 月輪 如來金剛摩尼者。前後三尊皆
T2225_.61.0296c01: 世尊。獨於此章如來何耶。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_.61.0296c06: 春金剛瑜伽三摩地莊嚴清淨句
T2225_.61.0296c07: 心蓮開敷無量功徳。莊嚴圓滿以喩鬚蘂。稱
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tr@a@m。是如如無垢三昧義。
T2225_.61.0296c12: 即是平等性智。故聖位云無染智。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: 。一切衆生等具佛性。以此供養因如來
T2225_.61.0296c16: 佛性顯現。故云速疾獲供養。然上云
T2225_.61.0296c17: 證菩提。次云獲一切佛眼。獨於南方
T2225_.61.0296c18: 供養者。供養梵云puja。蓮花亦云puja
T2225_.61.0296c19: 正翻云水生。水生
即蓮花之異名也
知供養蓮花梵名是同。是
T2225_.61.0296c20: 以獲供養即是獲心蓮開敷。故兩經云
T2225_.61.0296c21: 速獲菩提。菩提即覺花也。聖位云。開敷心
T2225_.61.0296c22: 無染智
T2225_.61.0296c23:
T2225_.61.0296c24:
T2225_.61.0296c25:
T2225_.61.0296c26: 金剛頂大教王經私&T047368;第十四
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
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