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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_.61.0296a01: 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
T2225_.61.0297a01: 如來供養毘盧遮那門中。第三一切如來燈
T2225_.61.0297a02: 光明供養莊嚴菩薩三摩地。一切如來光明
T2225_.61.0297a03: 遍法界智也。心要云。花已供養未光明
T2225_.61.0297a04: 即觀自在王如來於内心中出金剛智燈
T2225_.61.0297a05: 事供養毘盧遮那如來。光明照徹獲
T2225_.61.0297a06: 眼清淨。内外障色悉咸覩見。於内智燈
T2225_.61.0297a07: 一切法。本性清淨由若摩尼。百千光明無
T2225_.61.0297a08: 映蔽。智慧之日由斯燈焉。此乃金剛燈菩薩
T2225_.61.0297a09: 智照也。次釋經文亦分爲三。爲頌曰。諸佛
T2225_.61.0297a10: 女使心。祕密神變相。攝相而説嘆。初諸佛
T2225_.61.0297a11: 女使心者。從爾時世尊祕明末。於中三
T2225_.61.0297a12: 門。一擧身。二明行。三護念。是初擧身可
T2225_.61.0297a13: 奉答世尊至三摩地。六卷云。復爲外供
T2225_.61.0297a14: 養世尊毘盧遮那故。入一切如來光明供養
T2225_.61.0297a15: 三摩地所生金剛三摩地已。釋曰。此第二明
T2225_.61.0297a16: 行也。亦爲二。初明三昧耶之由。次入一
T2225_.61.0297a17: 切下。正明佛入三昧耶。一切如來光明者。
T2225_.61.0297a18: 即祕明之號也。謂内證金剛智燈故外放
T2225_.61.0297a19: 。遍照十方世界事供養一切如來。能
T2225_.61.0297a20: 一切衆生無明黒暗。故云光明。宋譯云
T2225_.61.0297a21: 燈供養三昧。燈表智體。光明即用也。次
T2225_.61.0297a22: 所生加持名。如前可
T2225_.61.0297a23: 一切如來至日囉路計。六卷云。從其心
T2225_.61.0297a24: 現一切如來女使者。説陀羅尼曰。跋折羅路
T2225_.61.0297a25: 雞。釋曰。此第三護念也。亦分爲二。初明
T2225_.61.0297a26: 昧耶從自心。女使者宋譯云訥頂大明
T2225_.61.0297a27: 牟梨曼荼羅經云杜地印。寶樓閣經
T2225_.61.0297a28: 使者女印。訥頂恐是杜地之轉聲即女使
T2225_.61.0297a29: 者也。次祕明句義云。vajraloke金剛
d@i@h種子lo
T2225_.61.0297b01: ke者本體是光明義。ke字上點即是女聲。普
T2225_.61.0297b02: 世眞言釋云嚧迦。嚧迦世間也。即是暗冥
T2225_.61.0297b03: 之義。所謂無明也。側有阿聲即本無義也。
T2225_.61.0297b04: 無暗即是眞明也。阿嚧迦是明也 解云。
T2225_.61.0297b05: loka世間者。是觀自在尊所觀之境。達見世
T2225_.61.0297b06: 間暗冥即是眞明。名爲深般若。即是所
T2225_.61.0297b07: 般若燈也。燈梵云dipa供養
會眞言
dipa@mkara
T2225_.61.0297b08: 燃燈金剛般
若梵本
今云loka是光明義。然云
T2225_.61.0297b09: 燈供者。以用從體而説也。又dipa@m翻云
T2225_.61.0297b10: 。寶積第五十四云放光如來是也。燈體
T2225_.61.0297b11: 即光明。光明不體故互相用也
T2225_.61.0297b12: 從一切如至持金剛。六卷云。説此陀羅尼
T2225_.61.0297b13: 一切如來心即彼薄伽梵執金剛。釋曰。從
T2225_.61.0297b14: 此以下至如來身出已。是第二頌祕密神變
T2225_.61.0297b15: 相。文分爲三。初依因。次普遍。後顯實。此初
T2225_.61.0297b16: 依因也
T2225_.61.0297b17: 出一切光明界供養嚴飾舒遍盡法界。六卷
T2225_.61.0297b18: 云。爲一切世界供養莊嚴光明出遍法界
T2225_.61.0297b19: 釋曰。此第二普遍也。是西方法部三昧故云
T2225_.61.0297b20: 盡法界。對前金剛界及虚空界。其異可知。
T2225_.61.0297b21: 盡法界者。謂法界非一故云盡。疏第三云。
T2225_.61.0297b22: 經云。爾時毘盧遮那世尊。本昔誓願成就無
T2225_.61.0297b23: 盡法界脱無餘衆生界故。一切如來同共
T2225_.61.0297b24: 集會。漸次證入大悲藏發生三摩地者。
T2225_.61.0297b25: 如來本行菩薩道時立是誓願。我當
T2225_.61.0297b26: 就一切諸佛法界。悉皆度脱無餘衆生界。今
T2225_.61.0297b27: 所願已滿而應度衆不盡。以衆生無盡
T2225_.61.0297b28: 法界亦無盡也。界有三種。所謂法界・心界・
T2225_.61.0297b29: 衆生界。離法界別衆生界。衆生界即是
T2225_.61.0297c01: 法界。離心界別法界。法界即是心界。當
T2225_.61.0297c02: 知此三種無二無別。爲釋法界義故。
T2225_.61.0297c03: 次言無餘衆生界云云 解云。法界是所證。
T2225_.61.0297c04: 心界即能證。衆生界是所度。三界雖異唯是
T2225_.61.0297c05: 一心。故云三種無別。攝三爲二。謂理及
T2225_.61.0297c06: 事。法界心界理也。衆生界事也。周遍如
T2225_.61.0297c07: 事理法界故。云舒遍盡法界
T2225_.61.0297c08: 從彼一切至如來身出已。六卷云。從彼光明
T2225_.61.0297c09: 復出一切世界微塵等如來身已。釋曰。
T2225_.61.0297c10: 此即顯實也。光明是智。身即是色。智爲
T2225_.61.0297c11: 故。如來色身猶如金剛界更無壞。是以
T2225_.61.0297c12: 此身顯現稱云顯實。應知三輪皆實名
T2225_.61.0297c13: 相身。如是妙身不出而出。出而不出。所
T2225_.61.0297c14: 滅定而現威儀。今且約衆生故云
T2225_.61.0297c15:
T2225_.61.0297c16: 復聚爲一至明天女身。六卷云。復同一體性
T2225_.61.0297c17: 金剛光明天女身。釋曰。從此已下至
T2225_.61.0297c18: 。是第三偈攝相而説歎。文分爲二。初攝
T2225_.61.0297c19: 相。後説嘆。此即初也
T2225_.61.0297c20: 依世尊金至一切佛眼。六卷云。依毘盧遮那
T2225_.61.0297c21: 金剛摩尼峯樓閣左角邊月輪中。説此嗢陀
T2225_.61.0297c22: 曰。我爲光供養。是大清淨燈。具此光
T2225_.61.0297c23: 時。疾得諸佛眼。釋曰。此即説歎爲二。初
T2225_.61.0297c24: 月輪文。後正説偈奇嘆亦爲二。初
T2225_.61.0297c25: 二句正嘆智身也。於中第一句先自奇嘆。
T2225_.61.0297c26: 我廣大者。東方破見惑。南方破修惑。今破
T2225_.61.0297c27: 根本無明。故聖位云破一切衆生無明住地
T2225_.61.0297c28: 勝鬘經云。無明住地其力最大。疏第九明
T2225_.61.0297c29: 動降伏中云。大自在天三千世界之主。即是
T2225_.61.0298a01: 衆生自心。所謂無始無明住地。於諸惑中
T2225_.61.0298a02: 而得自在。唯除大菩提心能伏者云云
T2225_.61.0298a03: 今破最大自在根本無明。故云我廣大。我謂
T2225_.61.0298a04: 内心大我。所謂般若燈。以此大我除三
T2225_.61.0298a05: 千界主我慢高擧者也。宋譯經第七云。具徳
T2225_.61.0298a06: 金剛手説頌曰。大哉一切正覺尊。微妙金剛
T2225_.61.0298a07: 我廣大。由廣大性微妙故。普能舒遍於三
T2225_.61.0298a08: 知大我者無量壽尊智慧門。光明遍
T2225_.61.0298a09: 内心大我。即是loka光明般若燈也。第二
T2225_.61.0298a10: 句正明智印。内心大我顯現。即是無量壽尊
T2225_.61.0298a11: 成覺三昧。稱此云燈。燈即所謂西方智慧
T2225_.61.0298a12: 身。微妙清淨更無與等。故云端嚴。如上辨
T2225_.61.0298a13: 之。端嚴梵語含清淨義。故兩本云以爲清淨
T2225_.61.0298a14: 。應知端嚴即清淨義也。以此妙法上獻
T2225_.61.0298a15: 諸佛燈燈無盡。下化衆生無明暗。故
T2225_.61.0298a16: 供養。次二句明燈功徳。初句明所由
T2225_.61.0298a17: 具光明者。具有二義。本性具及薫修具。以
T2225_.61.0298a18: 本性具故遇於如是大燈因縁。如法修行
T2225_.61.0298a19: 則薫發本性。而得大知見明燈。謂之獲得
T2225_.61.0298a20: 一切佛眼 一切佛眼者。所謂普眼也。藏
T2225_.61.0298a21: 品觀音眞言釋云。sarvatath@agat@a一切
如來
valoki
T2225_.61.0298a22: ta觀也彼佛所觀故名諸如來之觀。即是
T2225_.61.0298a23: 平等觀也。即是普眼觀也。又多羅眞言釋
T2225_.61.0298a24: 云。猶諸法實相名爲普眼。所謂見
T2225_.61.0298a25: 如如之體。從此普眼三昧生也valokita
T2225_.61.0298a26: 中含loka明燈義。應loka即佛眼也。見
T2225_.61.0298a27: 諸法實相故能破根本無明。而成大明
T2225_.61.0298a28: 獲一切佛眼。聖位云獲如來清淨五眼
T2225_.61.0298a29: 五數云一切。故五眼即一切佛眼也。宋譯
T2225_.61.0298b01: 云。即得彼一切佛佛此云覺。第一疏
T2225_.61.0298b02: 云。然此宗中佛陀名覺。是開敷義。謂由
T2225_.61.0298b03: 然智慧遍覺一切法。如盛敷蓮花
T2225_.61.0298b04: 云云知見佛即是見心蓮開敷。即是佛
T2225_.61.0298b05: 眼也。華嚴大疏三十二十六云。又由如成
T2225_.61.0298b06: 法眼。故大般若云。三世諸佛皆以性空
T2225_.61.0298b07: 佛眼性空者。即是所謂見實相。實
T2225_.61.0298b08: 相即自心實際。疏釋極無自性心。本不生即
T2225_.61.0298b09: 是心實際。心實際亦復不可得。故曰極無自
T2225_.61.0298b10: 性心生也。此心望前二劫。猶如蓮花盛敷
T2225_.61.0298b11: 故驗知。見一切佛者。即見心實盛敷蓮花
T2225_.61.0298b12: 即是佛眼也
T2225_.61.0298b13: 爾時世尊不空成就如來。六卷云。爾時不
T2225_.61.0298b14: 空成就如來。釋曰。從此已下第四明四方如
T2225_.61.0298b15: 來供養毘盧遮那中。第四一切如來塗香供
T2225_.61.0298b16: 養三摩地智也。心要云。燈已供養未
T2225_.61.0298b17: 。即不空成就如來於内心中出金剛塗
T2225_.61.0298b18: 香菩薩。執持香印養毘盧遮那如來。此
T2225_.61.0298b19: 妙塗香能除一切有情欝熱之疾。能獲如來
T2225_.61.0298b20: 五分法身戒定慧解脱解脱知見。莊嚴其體
T2225_.61.0298b21: 亦能證得清涼菩提之心廣大圓滿。此乃金
T2225_.61.0298b22: 剛塗香菩薩供養也。今隨文釋。亦分爲三。
T2225_.61.0298b23: 頌曰。諸佛婢使心。祕密神變相。攝相而
T2225_.61.0298b24: 嘆。初諸佛婢使心者。從爾時世尊
T2225_.61.0298b25: 明末。於中爲三。一擧身。二明行。三護念。爾
T2225_.61.0298b26: 時世尊等初擧身也
T2225_.61.0298b27: 奉答毘盧至三摩地。六卷云。復爲外供
T2225_.61.0298b28: 養毘盧遮那故。入一切如來塗香供養三摩
T2225_.61.0298b29: 。所生名金剛三摩地已。釋曰。即第二
T2225_.61.0298c01: 明行爲二。初明三昧耶之由文。入一
T2225_.61.0298c02: 切下。正明佛入三昧耶也。塗香供養者。是
T2225_.61.0298c03: 祕明之號也
T2225_.61.0298c04: 一切如來至日囉巘題。六卷云。從其心
T2225_.61.0298c05: 現一切如來婢使者。説陀羅尼曰。跋折羅
T2225_.61.0298c06: 騫提。釋曰。此第三護念也。亦分爲二。初
T2225_.61.0298c07: 三昧耶從自心 婢使者。宋譯云
T2225_.61.0298c08: 徴大明妃。一字奇特佛頂軌云。制吒男奉
制知
T2225_.61.0298c09: 女奉
際徴者制知之轉聲也。即女奉教也。次
T2225_.61.0298c10: 祕明句義云。vajragandhe金剛
塗香
ga@h種子禮懺文云。
T2225_.61.0298c11: 一切如來五分法身金剛塗香等塗香即表
T2225_.61.0298c12: 五分法身。藏&T047368;云。捨有漏五蘊身無漏
T2225_.61.0298c13: 五蘊微細法身法身微細無礙猶如虚空
T2225_.61.0298c14: 清淨無礙。故云微細。微細即虚空無礙義
T2225_.61.0298c15: 也。故gandha中含虚空法界義gana虚空也。dha
T2225_.61.0298c16: 是法界。法界即法身。法身即微細無礙。應
T2225_.61.0298c17: gandha即五分法身也。又中有名gandharva。此
T2225_.61.0298c18: 食香。婆沙第七十明中有色云。問。中有
T2225_.61.0298c19: 微細。一切牆壁山厓樹等皆不礙。此彼中
T2225_.61.0298c20: 有爲相礙耶。有作此説。此彼中有亦不
T2225_.61.0298c21: 。以極微細相。觸身時不覺知ga
T2225_.61.0298c22: ndha微細無礙義見。香以dha體。
T2225_.61.0298c23: dha即法身。今此法身由戒香功徳有漏
T2225_.61.0298c24: 得身。故云極微細。微細即五分法身。
T2225_.61.0298c25: 五分法身即成事智也。華嚴大疏二十一云。
T2225_.61.0298c26: 經。何等爲出世間法。所謂戒定惠解脱解
T2225_.61.0298c27: 脱知見。疏。無漏五蘊亦名無取五蘊。亦有
T2225_.61.0298c28: 二類。仍本名亦色等不漏相應。故名
T2225_.61.0298c29: 無漏。二從已轉名。即五分法身如
T2225_.61.0299a01: 是。欲戒等徳是可欣。從極果標以
T2225_.61.0299a02: 出世。理實亦有世間戒等。戒定慧三上來頻
T2225_.61.0299a03: 釋。解脱即是離繋。名爲解脱知見。由
T2225_.61.0299a04: 故於境自在觀求覺了今由妙香祕明
T2225_.61.0299a05: 故。能除一切有情欝熱。令如來五分
T2225_.61.0299a06: 法身。即是護念也
T2225_.61.0299a07: 從一切如來至持金剛。六卷云。説此陀羅
T2225_.61.0299a08: 時。從一切如來心。即彼薄伽梵執金剛。
T2225_.61.0299a09: 釋曰。從此以下至如來身出已。是第二頌祕
T2225_.61.0299a10: 密神變相。文分爲三。初依因。次普遍後顯
T2225_.61.0299a11: 實。此即依因也
T2225_.61.0299a12: 出一切塗至一切法界。六卷云。爲一切如來
T2225_.61.0299a13: 塗香供養莊嚴而出。釋曰。此次普遍也。是
T2225_.61.0299a14: 北方尊羯磨通三故云一切法界。一切即北
T2225_.61.0299a15: 方稱號也。理趣經云。一切業平等現等覺
T2225_.61.0299a16: 大菩提。一切分別無分別性故無分
T2225_.61.0299a17: 故無功用。自然發起祕密神變。周
T2225_.61.0299a18: 法界故云普遍
T2225_.61.0299a19: 從彼一切至等如來身。六卷云。又從塗香
T2225_.61.0299a20: 一切世界微塵等如來身。釋曰。此即顯實
T2225_.61.0299a21: 也。准前可
T2225_.61.0299a22: 出已復聚爲至天女身。六卷云。復同一體性
T2225_.61.0299a23: 金剛塗香天女身。釋曰。從此至偈末。是
T2225_.61.0299a24: 第三頌攝相而説嘆。文分爲二。初攝相。後
T2225_.61.0299a25: 嘆。此即攝相也
T2225_.61.0299a26: 依世尊金至與一切身。六卷云。依毘盧遮那
T2225_.61.0299a27: 金剛摩尼峯樓閣左角邊月輪中。説此嗢陀
T2225_.61.0299a28: 曰。我塗香供養。殊妙悦意者。能以如來
T2225_.61.0299a29: 。遍授一切身。釋曰。此即説嘆爲二。初
T2225_.61.0299b01: 月輪文。次正説偈奇嘆。於中第
T2225_.61.0299b02: 一句正嘆智身。從成事智出旃檀微妙
T2225_.61.0299b03: 。承事供養法界諸佛。非但承事諸佛。令
T2225_.61.0299b04: 一切衆生本具戒香自然發起。故云塗香供
T2225_.61.0299b05: 。第二句明智印功徳sak@smi此云微妙。亦
T2225_.61.0299b06: 微細。前明gandha微細義。故知gandha
T2225_.61.0299b07: 微妙義也。又gandha悦意義nandha此云
T2225_.61.0299b08: 。又dhupe悦樂義。義准可知。謂能除
T2225_.61.0299b09: 切有情欝熱之疾。能獲如來五分法身。故
T2225_.61.0299b10: 微妙悦意。即是所謂悦意果也。第十六
T2225_.61.0299b11: 云。悦意果謂最後果。當知得是心地者。即
T2225_.61.0299b12: 是毘盧遮那如來也。第三句明次句所由。是
T2225_.61.0299b13: 此戒香如來悦意果而非世間香。故云如來
T2225_.61.0299b14: 。授與一切身者。宋譯云普熏一切清淨身
T2225_.61.0299b15: 清淨有二。本性清淨及離垢淨。如次衆生及
T2225_.61.0299b16: 諸佛也。由此智印故莊嚴諸佛濟有情
T2225_.61.0299b17: 故云授與一切身。一切者北方羯磨之稱號。
T2225_.61.0299b18: 即所謂佛事生事二種妙業也
T2225_.61.0299b19: 一切如來至受教令女。釋曰。此第二總結爲
T2225_.61.0299b20: 二。初結別名。此有四句。如次相配香花
T2225_.61.0299b21: 燈塗四種供養 一切如來智者。所謂心王
T2225_.61.0299b22: 菩提 大菩提支分者。所謂三十七分法。菩
T2225_.61.0299b23: 提心眷屬。其餘可知 如是一切下。二結
T2225_.61.0299b24: 。是此四尊受四如來教令。供養中央毘盧
T2225_.61.0299b25: 遮那。故云受教令女
T2225_.61.0299b26: 爾時世尊大毘盧遮那如來。六卷云。爾時
T2225_.61.0299b27: 世尊毘盧遮那。釋曰。從此已下第四明鉤索
T2225_.61.0299b28: 鎖鈴攝入四大護金剛。文分爲二。初明
T2225_.61.0299b29: 大護。後明總結。初中爲四。一明一切如來
T2225_.61.0299c01: 鉤菩薩三摩地鉤召智。二明一切如來羂索
T2225_.61.0299c02: 大菩薩三摩地引持智。三明一切如來鉤鎖
T2225_.61.0299c03: 大菩薩三摩地堅縛智。四明一切如來攝入
T2225_.61.0299c04: 大菩薩三摩地歡喜智。都名一切如來執事
T2225_.61.0299c05: 。出生義云。以能召請引持堅留歡喜之
T2225_.61.0299c06: 。於一切道場而奉請教令。人天得之而
T2225_.61.0299c07: 解脱之衆。聖賢用之而接迷倒之流。則
T2225_.61.0299c08: 塔之四門之外操其業用位者是也。由
T2225_.61.0299c09: 四菩薩智之所發起焉。於此中。初明
T2225_.61.0299c10: 切如來鉤菩薩三摩地一切如來三摩地鉤召
T2225_.61.0299c11: 者。心要云。八供養已畢。四攝之事未圓。
T2225_.61.0299c12: 即毘盧遮那内心中流出金剛鉤菩薩而召
T2225_.61.0299c13: 集之。夫爲鉤者有四攝義。愛語・布施・利行・
T2225_.61.0299c14: 同事。而能運度無量衆生。復有難調衆魔
T2225_.61.0299c15: 而能折伏。亦能控制狂象而皆順從。即是
T2225_.61.0299c16: 大菩提心廣大圓滿。堅固猛利決定不退。亦
T2225_.61.0299c17: 能召集一切賢聖臨道場。能滿一切眞
T2225_.61.0299c18: 言行菩薩速證悉地。此乃金剛鉤菩薩召集
T2225_.61.0299c19: 之智也。次隨文釋。大分爲三。爲頌曰。諸
T2225_.61.0299c20: 佛印主心。祕密神變相。攝相而説嘆。初諸
T2225_.61.0299c21: 佛印主心者。從爾時世尊祕明末。亦有
T2225_.61.0299c22: 三門。一擧報。二明行。三護念。爾時世尊下
T2225_.61.0299c23: 初擧報也。是毘盧遮那如來大悲方便化
T2225_.61.0299c24: 四攝菩薩。而出四門取一切衆生三昧
T2225_.61.0299c25: 故。云爾時世尊毘盧遮那等
T2225_.61.0299c26: 復入一切至三摩地。六卷云。復入一切如來
T2225_.61.0299c27: 三摩地鉤菩薩三摩地鉤三摩地。所生薩埵
T2225_.61.0299c28: 金剛三摩地。釋曰。此第二明行也 言復入
T2225_.61.0299c29: 乃至鉤三摩耶者。正明佛入等持也 一
T2225_.61.0300a01: 切如來三昧耶者。先擧總名。一切諸佛同
T2225_.61.0300a02: 此鉤。諸佛道同故。云一切如來三昧耶
T2225_.61.0300a03: 也 鉤三昧耶者。是明別名。鉤即四攝也。故
T2225_.61.0300a04: 禮懺云一切如來四攝智金剛鉤菩薩。心要
T2225_.61.0300a05: 云。夫爲鉤者有四攝義云云四攝者布施・愛
T2225_.61.0300a06: 語・利行・同事。仁王第一序品云。以四攝法
T2225_.61.0300a07: 益有情。青龍疏云。四攝法者攝有情故。
T2225_.61.0300a08: 成實論云。一者布施衣食等物攝取衆生。二
T2225_.61.0300a09: 者愛語隨意語。言取彼意故。三者利行爲
T2225_.61.0300a10: 他求利助成他事。同事如一船。憂喜同
T2225_.61.0300a11: 故。又大品經云。財法二種攝取衆生名爲
T2225_.61.0300a12: 布施。六波羅蜜爲衆生説名爲愛語。教
T2225_.61.0300a13: 衆生六度名爲利行。以神通力種種
T2225_.61.0300a14: 變化五種中。與諸衆生其事業名爲
T2225_.61.0300a15: 同事問。此四菩薩如次召縛引喜四攝法。
T2225_.61.0300a16: 何故初鉤別爲四攝耶。答。鉤尊居首。總具
T2225_.61.0300a17: 四攝。例如慈在初具四無量。疏第一釋
T2225_.61.0300a18: 勒尊云。慈氏菩薩者。謂佛四無量心。今以
T2225_.61.0300a19: 慈爲稱主今亦復爾。鉤爲稱首故云
T2225_.61.0300a20: 也。次所生薩埵等者。是明所生。准宋譯
T2225_.61.0300a21: 及兩本。當所生名薩埵金剛三摩地。恐是
T2225_.61.0300a22: 回文未盡。言如來智相遍入塵界。展轉復入
T2225_.61.0300a23: 發智用自在無礙。故云所生。此尊在
T2225_.61.0300a24: 菩提心印故稱薩埵。所到之處無
T2225_.61.0300a25: 壞者故云金剛。三摩地者名爲等念。其義
T2225_.61.0300a26:
T2225_.61.0300a27: 一切如來至日囉矩&T049271;。六卷云。從其心
T2225_.61.0300a28: 一切如來都掌印主。説陀羅尼曰。嚩日羅
T2225_.61.0300a29: 盎倶施。釋曰。此第三護念也。文分爲二。
T2225_.61.0300b01: 初明印衆主從自心也 一切印衆主
T2225_.61.0300b02: 者。一切印衆謂曼荼羅海會差別智印。故
T2225_.61.0300b03: 兩經下文云。爲一切如來衆多差別智印
T2225_.61.0300b04: 出現。此鉤印能鉤召衆多差別智印。集
T2225_.61.0300b05: 曼荼羅故云一切印衆主。一切印衆之主
T2225_.61.0300b06: 依主釋也。主之爲言王也。王能召集群庶
T2225_.61.0300b07: 命者。故王菩薩亦鉤爲印。鉤總
T2225_.61.0300b08: 四義。亦四攝皆有主義。至文當悉。六
T2225_.61.0300b09: 卷云都掌印主。謂鉤能召集諸印故稱
T2225_.61.0300b10: 。即是王義也。宋譯云。即引入一切如來
T2225_.61.0300b11: 。鉢羅帝訶囉從自心前承旨天女
梵名相近。更檢
T2225_.61.0300b12: 卷即同今也。次祕明句義云。vajr@a@mkuza金剛
T2225_.61.0300b13: ja@h種子按。ku召請義摧破義文殊
眞言釋
za
T2225_.61.0300b14: 三毒義涅槃等
説字門中
涅槃義。謂召請聖衆
T2225_.61.0300b15: 會道場。摧破衆生無明三毒涅槃岸。是
T2225_.61.0300b16: 鉤尊之三昧也。具如前引心要。種子ja@h字。本
T2225_.61.0300b17: 體是生死義。二點除遣義亦涅槃義。除遣生
T2225_.61.0300b18: 不老不死之甘露界。即鉤義也
T2225_.61.0300b19: 從一切如至持金剛。六卷云。説此陀羅尼
T2225_.61.0300b20: 一切如來心即彼薄伽梵執金剛。釋曰。從
T2225_.61.0300b21: 此以下至如來身。是第二頌祕密神變相。文
T2225_.61.0300b22: 分爲三。初依因。二普遍。後顯實。此即依因
T2225_.61.0300b23:
T2225_.61.0300b24: 出一切如來一切印衆。六卷云。爲一切如來
T2225_.61.0300b25: 差別智印出現。釋曰。此即普遍也。所召聖
T2225_.61.0300b26: 衆無邊故。能召鉤印亦復無量。故云一切印
T2225_.61.0300b27: 。一切印衆即鉤印。故宋譯云。成一切如
T2225_.61.0300b28: 來引入三昧大印衆出現已。兩經與
T2225_.61.0300b29: 少異
T2225_.61.0300c01: 從彼一切至如來身。六卷云。從彼印
T2225_.61.0300c02: 切世界微塵等如來。釋曰。此顯實也。非
T2225_.61.0300c03: 印衆普遍世界。所出如來亦遍一切世界
T2225_.61.0300c04: 何故爾者。應度衆生無量無邊。能化佛身
T2225_.61.0300c05: 亦復無數。故云微塵等。所現佛身皆與
T2225_.61.0300c06: 相違背。故云顯實
T2225_.61.0300c07: 復聚爲一至大菩薩身。六卷云。還同一體
T2225_.61.0300c08: 金剛鉤大菩薩身。釋曰。從此至偈末
T2225_.61.0300c09: 是第三頌攝相而説嘆。文分爲二。初攝相。
T2225_.61.0300c10: 後説嘆。此即攝相也
T2225_.61.0300c11: 依世尊金至諸曼荼羅。六卷云。依於世尊金
T2225_.61.0300c12: 剛摩尼樓閣金剛中間月輪。鉤集一切如來
T2225_.61.0300c13: 三摩地已。説嗢陀南曰。我是佛所有。堅固
T2225_.61.0300c14: 三摩地。集諸三摩地。祇奉一切壇。釋曰。此
T2225_.61.0300c15: 即説嘆爲二。初明月輪。金剛門中月輪
T2225_.61.0300c16: 者。是東方發菩提心門。故云金剛。聖位
T2225_.61.0300c17: 云。守菩提心戸東門月輪。鉤召一切等
T2225_.61.0300c18: 者。三昧耶者謂本誓義。一切諸佛本立大誓
T2225_.61.0300c19: 。令一切衆生皆悉得無上菩提。本誓已立
T2225_.61.0300c20: 衆生未盡。是以如來大悲現鉤三昧。警
T2225_.61.0300c21: 諸佛本誓。故云鉤召一切如來三昧
T2225_.61.0300c22: 耶。第九疏云。言本誓者如來現證此三昧
T2225_.61.0300c23: 入佛
三昧
時。見一切衆生悉有成佛義故。即時
T2225_.61.0300c24: 大誓願。我今要從普門無量方便。令
T2225_.61.0300c25: 一切衆生皆至無上菩提。濟衆生界未盡以
T2225_.61.0300c26: 。我之事業終不休息。若有衆生我本
T2225_.61.0300c27: 此誠實言時。亦令彼所爲事業皆悉
T2225_.61.0300c28: 金剛性。故名三昧耶宋譯云作一切
T2225_.61.0300c29: 如來鉤召三昧。此經意鉤召三昧與偈鉤誓
T2225_.61.0301a01: 同。鉤即三昧耶。與今大異。兩經與今同
T2225_.61.0301a02: 也。次奇嘆偈。亦分爲二。初二句嘆智身。鉤
T2225_.61.0301a03: 誓者鉤攝衆生義。即是諸佛本誓。故云
T2225_.61.0301a04: 鉤誓。鉤是四攝誓。即三昧耶具如上引
第九疏
三昧
T2225_.61.0301a05: 耶即戒義也。第十五云。三昧耶者即是不
T2225_.61.0301a06: 違越義也。略而言之。即是戒義也。故知
T2225_.61.0301a07: 鉤誓者即四攝戒也。阿闍梨根本四重中第
T2225_.61.0301a08: 四戒。名不利衆生行。四攝爲體。應之。又
T2225_.61.0301a09: 戒具鉤義。遺教經云。譬如黒蛇在汝室
T2225_.61.0301a10: 持戒之鉤早屏除之戒云praddhemu
T2225_.61.0301a11: k@sak@sa體與kuza通同。故互相具也。我堅固
T2225_.61.0301a12: 者正奇嘆也。如來本誓濟衆生界未盡以來
T2225_.61.0301a13: 終不休息。故云堅固。稱三昧耶金剛誓
T2225_.61.0301a14: 疏第
九卷
即此義也。次二句明鉤功用。於
T2225_.61.0301a15: 初句明所由。非但鉤召諸佛。亦能鉤召衆
T2225_.61.0301a16: 。故云遍鉤召。集諸曼荼羅者。正明功用
T2225_.61.0301a17: 曼荼羅亦具染淨二種故云諸。諸佛是清淨
T2225_.61.0301a18: 曼荼羅故。云諸有智畫師既了知已成立大
T2225_.61.0301a19: 悲曼荼羅。衆生是雜染曼荼羅故。云無智
T2225_.61.0301a20: 畫師自運諸法根源作三界。今鉤召諸
T2225_.61.0301a21: 諸曼荼羅者。意爲覺深定持本
T2225_.61.0301a22: 。普度衆生見本具曼荼羅故。故云
T2225_.61.0301a23: 諸曼荼羅
T2225_.61.0301a24: 爾時世尊。六卷亦同。釋曰。從此以下第二
T2225_.61.0301a25: 四大護金剛中。第二一切如來金剛羂索
T2225_.61.0301a26: 菩薩三摩地引入智門也。心要云。既具
T2225_.61.0301a27: 。引接之事未圓。即毘盧遮那佛内心中流
T2225_.61.0301a28: 出金剛索菩薩。能禁制一切煩惱無明妄想
T2225_.61.0301a29: 昏闇之心。能縛一切苦輪解脱。復能
T2225_.61.0301b01: 引禪定大菩提心。一切印衆皆來聚會。微
T2225_.61.0301b02: 塵佛刹咸悉降臨曼荼羅道場共作佛事。今
T2225_.61.0301b03: 文釋。大分爲三。爲頌曰。諸佛引入心。祕
T2225_.61.0301b04: 密神變相。攝相而説嘆。釋曰。諸佛引入心
T2225_.61.0301b05: 者。從爾時世尊祕明末。於中亦三門。一
T2225_.61.0301b06: 擧報。二明行。三護念。爾時世尊者。此初擧
T2225_.61.0301b07: 報也
T2225_.61.0301b08: 復入一切至三摩地。六卷云。復入一切如來
T2225_.61.0301b09: 三摩地引入摩訶菩提薩埵三摩地已。釋曰。
T2225_.61.0301b10: 此第二明行也 復入乃至薩埵三昧耶者。
T2225_.61.0301b11: 是明佛入三昧耶。先標總名前 引入
T2225_.61.0301b12: 摩訶薩三摩耶者。是明別名。引入者即索
T2225_.61.0301b13: 義。是祕明號也。境界經云。在先鉤召一切
T2225_.61.0301b14: 諸天及鬼神等。其未來者令道場云云
T2225_.61.0301b15: 心要出三義。謂禁制・能縛・引入。今且擧
T2225_.61.0301b16: 餘故云引入。即是一切如來方便引攝之
T2225_.61.0301b17: 用也。四攝皆是大悲薩埵事業故。云摩訶
T2225_.61.0301b18: 薩埵三昧耶者如前。所生等者明所生三
T2225_.61.0301b19: 摩地名。此智印能護念衆生。故云三摩地
T2225_.61.0301b20:
T2225_.61.0301b21: 一切如來至日囉播&T049271;。六卷云。從其心
T2225_.61.0301b22: 引一切如來入使者。説陀羅尼曰。跋折
T2225_.61.0301b23: 羅跋捨。釋曰。此第三護念也。文分爲二。初
T2225_.61.0301b24: 印入承旨從自心 一切如來印入
T2225_.61.0301b25: 承旨者。一切如來印謂海會諸尊。所謂差別
T2225_.61.0301b26: 智印也。入謂引入即索義也。是引入一切如
T2225_.61.0301b27: 來印承旨故。云一切如來印入承旨。宋譯
T2225_.61.0301b28: 云。即引入一切如來印。鉢羅帝訶羅從
T2225_.61.0301b29: 今經入字在下。爲承旨名入承
T2225_.61.0301c01: 。一切如來印之入承旨。依主釋也。然義即
T2225_.61.0301c02: 宋譯異。何者引入一切如來印承旨
T2225_.61.0301c03: 故。名爲入承旨故。鉢囉帝訶羅即是承旨梵
T2225_.61.0301c04: 名。前華供下亦有此梵名。今經云承旨天
T2225_.61.0301c05: 。四卷云。導引一切如來入印使者。此經
T2225_.61.0301c06: 意一切如來以爲所引。通已成當成二種如
T2225_.61.0301c07: 。印字爲使者名入印使者。入印即索
T2225_.61.0301c08: 印也。是導引一切如來羂索智印故。云
T2225_.61.0301c09: 印使者。與今經其意大異。六卷無印字。義
T2225_.61.0301c10: 即與四卷同也。疏云。從自心出導引一切
T2225_.61.0301c11: 賢聖。入於金剛道場亦承如來嚴旨故。云
T2225_.61.0301c12: 印入承旨。又承佛旨出三乘泥濁。令
T2225_.61.0301c13: 祕密佛乘故云引入。故分別聖位云。脱
T2225_.61.0301c14: 三乘實際淤泥置覺王法界宮殿
T2225_.61.0301c15: 云。非啻三乘亦能引顯一乘住自乘。令
T2225_.61.0301c16: 無盡莊嚴金剛道場也。次祕明句義云。
T2225_.61.0301c17: vajrap@aza金剛
h@u@m種字第十三釋如來索印
T2225_.61.0301c18: 云。mah@ap@aza即大索也。此具引入義。鉢羅
T2225_.61.0301c19: 二合尾捨入也千文又索有二種。一繩索即
T2225_.61.0301c20: 引及縛義也。二羂索。聖位云。羂索一切衆
T2225_.61.0301c21: 於二乘實際淤泥。第五釋不動羂索
T2225_.61.0301c22: 云。羂索是菩提心中四攝方便。以此執繋不
T2225_.61.0301c23: 降伏者云云皆是大悲善巧智作用。故禮懺
T2225_.61.0301c24: 善巧智金剛索。種子h@u@m字印品如來索種
T2225_.61.0301c25: he。體與h@u@m同。第十三釋云。即此離相之
T2225_.61.0301c26: ha本不生故離因果相。令此因淨而
T2225_.61.0301c27: 復淨之因。是名大索h@u@m字亦當准知。不
T2225_.61.0301c28: 動尊h@a@m字亦是索義也
T2225_.61.0301c29: 從一切如至持金剛。六卷云。説此陀羅尼
T2225_.61.0302a01: 一切如來心。即彼薄伽梵執金剛。釋曰。從
T2225_.61.0302a02: 此已下至如來身。是第二頌祕密神變相。文
T2225_.61.0302a03: 分爲三。初依因。次普遍。後顯實。此即初也」
T2225_.61.0302a04: 出一切如至引入印主。六卷云。爲一切如來
T2225_.61.0302a05: 衆多差別印出現。釋曰。此即普遍也。宋譯
T2225_.61.0302a06: 云。成一切如來引入三昧大印衆出現
T2225_.61.0302a07: 已。四卷云。以爲一切如來引入群印。六卷
T2225_.61.0302a08: 上。此三本皆印衆義。隨考前後文。此三
T2225_.61.0302a09: 本文語雖異。四攝皆印衆義也。然今經鉤
T2225_.61.0302a10: 及鎖下云印衆。鈴及此章並云印主。前後
T2225_.61.0302a11: 一准。又當章顯實文云。從彼一切如來引
T2225_.61.0302a12: 入印衆等直指次上印主引入印衆。依
T2225_.61.0302a13: 此言之。印主恐寫誤。然鈴章普遍顯實二
T2225_.61.0302a14: 科。但云印主亦難決云寫誤。且期有智
T2225_.61.0302a15: 耳。疏依印主義解。疏云。言印主者爲
T2225_.61.0302a16: 一切衆之主故云印主。言印衆者。諸一
T2225_.61.0302a17: 切如來菩薩聖衆各持智印故名印衆。出
T2225_.61.0302a18: 現衆多引入智印周世界。故云出一切如
T2225_.61.0302a19: 來等
T2225_.61.0302a20: 從彼一切至如來身。六卷云。又從彼印
T2225_.61.0302a21: 一切世界微塵等如來身。釋曰。此顯實也如
T2225_.61.0302a22:
T2225_.61.0302a23: 復聚爲一至大菩薩身。六卷云。還同一體
T2225_.61.0302a24: 金剛索大菩薩身。釋曰。從此以下至
T2225_.61.0302a25: 偈末。是第三頌。攝相而説歎。文分爲二。初
T2225_.61.0302a26: 相。後説歎。此即攝相也
T2225_.61.0302a27: 依世尊金至復引入此。六卷云。依於世尊金
T2225_.61.0302a28: 剛摩尼峯樓閣間月輪。引入一切如來已。
T2225_.61.0302a29: 此嗢陀南曰。我是如來有。金剛堅羂索。
T2225_.61.0302b01: 設入諸微塵。我皆能引入。釋曰。此即説嘆。
T2225_.61.0302b02: 亦爲二初明月輪。是南方寶部故云
T2225_.61.0302b03: 門間。聖位經云成衞護功徳戸。前東方是菩
T2225_.61.0302b04: 提心。南方即三十七覺分菩提心眷屬故云
T2225_.61.0302b05: 功徳戸。次説奇嘆偈亦爲二。初二句正嘆
T2225_.61.0302b06: 。初句如前。我堅者四攝中皆云堅固者。
T2225_.61.0302b07: 意明四攝金剛堅固菩提心中方便。故堅即
T2225_.61.0302b08: 總稱也。金剛索者正智印體也。後二句歎
T2225_.61.0302b09: 身功用。智印妙力非但引入一切世界塵數
T2225_.61.0302b10: 聖賢。遊入諸界塵數。我皆能引入此金剛
T2225_.61.0302b11: 道場。利益衆生亦復然。故云設入諸微塵
T2225_.61.0302b12:
T2225_.61.0302b13: 爾時世尊。六卷亦同。釋曰。從此以下第三
T2225_.61.0302b14: 四大護金剛中。第三一切如來鎖大菩薩
T2225_.61.0302b15: 三摩地堅縛智也。心要云。索義既辨制止之
T2225_.61.0302b16: 理未行。即毘盧遮那佛於内心中出金
T2225_.61.0302b17: 剛鎖菩薩。其鎖是制止之義。能閉一切諸惡
T2225_.61.0302b18: 趣門大慈悲。於一切有情救護。能
T2225_.61.0302b19: 一切衆印及以如來使。倶由解脱
T2225_.61.0302b20: 涅槃。復令微塵海會如來於此道場
T2225_.61.0302b21: 摩地。心同密嚴佛會作大佛事。次隨文釋。
T2225_.61.0302b22: 亦分有三。爲頌曰。諸佛鎖縛心。祕密神變
T2225_.61.0302b23: 相。攝相而説歎。初諸佛鎖縛心者。從爾時
T2225_.61.0302b24: 世尊祕明末。於中亦三門不同。一擧報。
T2225_.61.0302b25: 二明行。三護念。此即擧報也
T2225_.61.0302b26: 復入一切至三摩地。六卷云。復入一切如來
T2225_.61.0302b27: 三摩地鉤連鎖摩訶菩提薩埵三摩地。所生
T2225_.61.0302b28: 薩埵金剛三摩地已。釋曰。此第二明行也。初
T2225_.61.0302b29: 佛入三昧耶。言一切如來三昧耶者。先
T2225_.61.0302c01: 總名 鎖大菩薩三昧耶者。是正明所入
T2225_.61.0302c02: 等持名。即別名也。堅固大智能縛諸佛
T2225_.61.0302c03: 金剛道場。亦能摧壞一切衆生無明堅縛
T2225_.61.0302c04: 止菩提涅槃大城。謂之鎖義。即是如來大
T2225_.61.0302c05: 悲勇健三昧故。云薩埵三昧耶。言所生者。
T2225_.61.0302c06: 所生加持名。如前可
T2225_.61.0302c07: 一切如來至薩普二合吒。六卷云。從其心
T2225_.61.0302c08: 一切如來縛諸如來心使者。説陀羅尼曰。跋
T2225_.61.0302c09: 折羅娑普吒。釋曰。此第三護念也。文分爲
T2225_.61.0302c10: 二。初明縛一切如來使從自心。疏云。一
T2225_.61.0302c11: 切如來三昧耶者。先標總名也。此解難依。
T2225_.61.0302c12: 今云。對前後文。一切如來者是總也。前後章
T2225_.61.0302c13: 中皆於此處三昧耶言。故知三昧耶此章
T2225_.61.0302c14: 別號。非是總名也。當讀云三昧耶縛。故聖
T2225_.61.0302c15: 位云。以大悲誓繋縛而住誓是三昧耶翻
T2225_.61.0302c16: 名故。大悲誓縛者。即是三昧耶縛也。一切
T2225_.61.0302c17: 如來使者。又前後章於此處一切如來
T2225_.61.0302c18: 。故知一切如來使者。即使者名也。宋譯
T2225_.61.0302c19: 三昧縛一切如來訥多。訥多即男使者也。
T2225_.61.0302c20: 疏云。此大薩埵即爲佛使能縛諸佛。故名
T2225_.61.0302c21: 使。非但縛住一切如來。亦能摧滅衆生
T2225_.61.0302c22: 二障。安置菩提涅槃之岸。故云縛一切如來
T2225_.61.0302c23: 使。又如來之言亦通凡夫。文云。隱爲如來
T2225_.61.0302c24: 。顯名爲法身。即是此義。通總縛住一切
T2225_.61.0302c25: 凡聖故。云縛一切如來使。是如來内證眞實
T2225_.61.0302c26: 之法。故云從自心出。次祕明句義云。vajraspho
T2225_.61.0302c27: @ta金剛
va@m種字spho@ta即堅固智也。此具繋縛
T2225_.61.0302c28: 及破壞等義。藏品不動尊眞言釋云。spho@ta
T2225_.61.0302c29: 壞義也。聖位云。以大悲誓繋縛而住。及
T2225_.61.0303a01: 一切衆生外道諸見。住無上菩提不退堅
T2225_.61.0303a02: 固無礙城種子va@mva是縛義。上點入證。
T2225_.61.0303a03: 知縛當體本來不生。則不縛入於解
T2225_.61.0303a04: 。此云不思議解脱。此乃鎖尊之堅縛三昧
T2225_.61.0303a05:
T2225_.61.0303a06: 從一切如至持金剛。六卷云。説此陀羅尼
T2225_.61.0303a07: 一切如來心。即彼薄伽梵執金剛。釋曰。從
T2225_.61.0303a08: 此至如來身。是第二頌祕密神變相。文分
T2225_.61.0303a09: 三。初依因。次普遍。後顯實。此初依因
T2225_.61.0303a10:
T2225_.61.0303a11: 出一切如來三昧耶縛爲印衆。六卷云。爲
T2225_.61.0303a12: 切如來三摩地縛衆印出已。釋曰。此即普遍
T2225_.61.0303a13: 也。疏云。言一切如來三昧耶者是總標也。
T2225_.61.0303a14: 是亦難依。依前後章。一切如來者是總也。
T2225_.61.0303a15: 三摩耶以下此章別號 三昧耶縛者。謂大
T2225_.61.0303a16: 悲誓縛。謂如來大悲誓。縛一切衆生。皆悉
T2225_.61.0303a17: 於涅槃大城。故云三昧耶縛。又三昧耶是
T2225_.61.0303a18: 平等義。上縛諸佛下縛衆生。生佛平等縛
T2225_.61.0303a19: 三昧故云三昧耶縛。即是諸佛道同事業故
T2225_.61.0303a20: 一切如來 爲印衆者。衆生萬差故諸佛
T2225_.61.0303a21: 悲誓亦復非一。故云印衆。疏云。爲字是作
T2225_.61.0303a22: 也。今云。爲是語之辭。故諸本無爲字。宋譯
T2225_.61.0303a23: 云。成一切如來三昧縛大印衆出現已」
T2225_.61.0303a24: 從彼一切至如來身六卷云。又從衆印
T2225_.61.0303a25: 一切世間微塵等如來身已。釋曰。此即顯實
T2225_.61.0303a26: 也。鎖縛智印其數無量。普遍世界故云
T2225_.61.0303a27: 印衆。從其印衆現塵數法界三輪。故云
T2225_.61.0303a28: 出一切世界等
T2225_.61.0303a29: 復聚爲一至大菩薩身。六卷云。還一體性
T2225_.61.0303b01: 金剛鎖大菩薩身。釋曰。從此至偈末。是
T2225_.61.0303b02: 第三頌攝相而説嘆。文分爲二。初攝相後
T2225_.61.0303b03: 説嘆。此即初也。收聚塵數如來三輪。爲
T2225_.61.0303b04: 法界金剛鎖身。此即一體法身差無差義也」
T2225_.61.0303b05: 依世尊金至有情利故縛。六卷云。依世尊金
T2225_.61.0303b06: 剛摩尼寶峯樓閣法門間月輪。説此嗢陀南
T2225_.61.0303b07: 曰。我是佛所生。金剛堅鉤鎖。彼離衆縛者。
T2225_.61.0303b08: 利而受縛。釋曰。此即説嘆。亦爲二。初
T2225_.61.0303b09: 月輪。西門是大惠波羅蜜之所成就
T2225_.61.0303b10: 法部三昧故云法門。聖位云守智慧戸住西
T2225_.61.0303b11: 門月輪。次釋偈者亦爲二。初二句正嘆
T2225_.61.0303b12: 。大堅者。堅是四攝之通稱。大悲堅牢義也。
T2225_.61.0303b13: 中鎖智堅固爲義。故別云大堅固加以
T2225_.61.0303b14: 大名堅鎖義也。宋譯云我金剛鎖妙堅
T2225_.61.0303b15: 。妙名不思議即大義也前引
疏第十
T2225_.61.0303b16: 金剛鎖云。如金剛寶體一切無能害者
T2225_.61.0303b17: 達此金剛體性。金剛之縛周體密緻故
T2225_.61.0303b18: 能害也。金剛縛即是無間隙眞如也
T2225_.61.0303b19: 法體堅固義可見。金剛鎖者。即祕明義。如
T2225_.61.0303b20: 前可知。印品疏云。次金剛商佉羅。是金剛
T2225_.61.0303b21: 連瑣也大智之
瑣也
前作轉法輪印此尊西
T2225_.61.0303b22: 方智慧門之方便。前云住法門中即轉輪主
T2225_.61.0303b23: 宰。其義暗合可見。次二句明智印功用。縛
T2225_.61.0303b24: 縛脱及繋縛義。初句明縛脱義。謂一切諸
T2225_.61.0303b25: 佛自脱煩惱所知二種結縛。安住菩提涅槃
T2225_.61.0303b26: 殊勝寶城故云令諸縛脱者即指佛。宋譯
T2225_.61.0303b27: 由縛一切解脱者。次句明繋縛義。初明
T2225_.61.0303b28: 所由故云利有情故。縛謂縛上諸縛脱者
T2225_.61.0303b29: 也。大智之鎖堅固力故還縛離縛者。令
T2225_.61.0303c01: 自證受樂之宮利衆生。故云有情利故
T2225_.61.0303c02: 。宋譯云。爲衆生利還作縛。四卷云。雖
T2225_.61.0303c03: 切縛解生故受縛。義皆同也
T2225_.61.0303c04: 爾時世尊。六卷亦同。釋曰。從此已下第四
T2225_.61.0303c05: 四大護金剛中。第四一切如來遍入大菩
T2225_.61.0303c06: 薩三摩地金剛遍入智也。心要云。雖
T2225_.61.0303c07: 義制止之義入理智而未圓通。即毘盧
T2225_.61.0303c08: 遮那佛於内心中出金剛鈴菩薩。執
T2225_.61.0303c09: 明磬而供養之。發生無量微妙之音。一切
T2225_.61.0303c10: 聖衆聞者靡歡喜。諸佛噁字種子能遍
T2225_.61.0303c11: 一切如來身心中。瑩如明鏡。於無量有情
T2225_.61.0303c12: 身田中大種智。能於諸佛所身而作
T2225_.61.0303c13: 僮僕承事供養。於三摩地中適悦歡樂。此
T2225_.61.0303c14: 乃金剛鈴菩薩之妙響也。次釋經文者。大分
T2225_.61.0303c15: 三。爲頌曰。諸佛遍入心。祕密神變相。攝
T2225_.61.0303c16: 相而説嘆。初諸佛遍入心者。從爾時世尊
T2225_.61.0303c17: 祕明末。於中三門不同。一擧報。二明行。
T2225_.61.0303c18: 三護念。此即初也
T2225_.61.0303c19: 復入一切至三摩地。六卷云。復入一切如來
T2225_.61.0303c20: 攝入摩訶菩提薩埵三摩地所生薩埵金剛三
T2225_.61.0303c21: 摩地已。釋曰。此第二明行也。先明佛入
T2225_.61.0303c22: 昧耶。言遍入者謂祕明之號也。疏云。般若
T2225_.61.0303c23: 妙音遍入一切賢聖身心大樂。普
T2225_.61.0303c24: 於有情自性心内。開拆菩提大種智牙。故云
T2225_.61.0303c25: 遍入也。所生等者。明所生加持名。如前」
T2225_.61.0303c26: 一切如來至日囉吠捨。六卷云。從其心
T2225_.61.0303c27: 一切如來攝入僮僕。説陀羅尼曰。跋日羅吠
T2225_.61.0303c28: 奢。釋曰。此第三明護念也。亦分爲二。初明
T2225_.61.0303c29: 一切印僮僕從自心。一切印僮僕者。宋
T2225_.61.0304a01: 譯云一切如來印際吒。一字奇特佛頂軌云
T2225_.61.0304a02: 制吒男奉教又宋譯第十六卷明五類天
T2225_.61.0304a03: 云。初云金剛使者。次云金剛僕使者。如
T2225_.61.0304a04: 鎖尊使者及此僮僕也。一切印者。是北
T2225_.61.0304a05: 方故通攝上三故云一切印也。次祕明句
T2225_.61.0304a06: 義云。vajr@aveza金剛遍入也jr@a字引點
aaveza遍入也
h@a@h喜也鈴梵
T2225_.61.0304a07: gha@m@ta。涅槃云。怛南本云
重音伽
者如來常音。何等
T2225_.61.0304a08: 名爲如來常音。所謂如來常住不變。是故
T2225_.61.0304a09: &MT04502;。涅槃舊解云&MT04502;此音猶
璩迦反
翻云師子者。明
T2225_.61.0304a10: 如來師子吼。師子吼者是説常之音也
T2225_.61.0304a11: 者謂般若波羅蜜。不生不滅名爲般若。不生
T2225_.61.0304a12: 不滅即常住不變也。夫般若鈴聲遍入諸佛
T2225_.61.0304a13: 心中。警覺深定度衆生。遍入衆生心中
T2225_.61.0304a14: 覺隨眠進趣心。故云遍入。又鈴具
T2225_.61.0304a15: 故。禮懺云歡樂智。謂已遍入故諸佛&T002247;
T2225_.61.0304a16: 微笑。衆生離苦得樂故云歡樂智。又種子h@a@h
T2225_.61.0304a17: 字即歡喜義也。又蓮心軌鈴偈云。心入
T2225_.61.0304a18: 解脱照般若理觀照即觀照般若。般
T2225_.61.0304a19: 若理者謂實相般若。第三劫疏云。以心實相
T2225_.61.0304a20: 觀照心之實相實相境智皆是般若波
T2225_.61.0304a21: 羅蜜。故曰無境界即是心觀照自證
T2225_.61.0304a22: 實相大歡喜
T2225_.61.0304a23: 從一切如至持金剛。六卷云。説此陀羅尼
T2225_.61.0304a24: 一切如來。則彼薄伽梵執金剛。釋曰。從
T2225_.61.0304a25: 此已下至如來身。是第二頌祕密神變相。文
T2225_.61.0304a26: 分爲三。初依因。次普遍。後顯實。此即依因
T2225_.61.0304a27:
T2225_.61.0304a28: 爲一切如來印主出已。六卷云。爲一切如來
T2225_.61.0304a29: 諸陀羅尼衆印出已。釋曰。此即普遍也。
T2225_.61.0304b01: 一切如來印主者。宋譯云。成一切如來
T2225_.61.0304b02: 普遍警覺印衆出現已。兩經亦云印衆
T2225_.61.0304b03: 皆無主義。准宋譯云警覺印衆。及索尊一
T2225_.61.0304b04: 切如來三昧耶引入印主等。當一切如
T2225_.61.0304b05: 來遍入印主出已。恐脱遍入二字。印主者
T2225_.61.0304b06: 偈云主宰。謂遍入印主宰故云印主
T2225_.61.0304b07: 從彼一切至如來身。六卷云。又從彼印
T2225_.61.0304b08: 一切世界微塵等如來身。釋曰。此即顯實也。
T2225_.61.0304b09: 皆如
T2225_.61.0304b10: 復聚爲一至大菩薩身。六卷云。還同一體性
T2225_.61.0304b11: 金剛攝入大菩薩身。釋曰。從此以下至
T2225_.61.0304b12: 偈末。是第三頌攝相而説歎。文分爲二。初
T2225_.61.0304b13: 相。後説嘆。此即攝相也
T2225_.61.0304b14: 依世尊金至即爲僮僕。六卷云。依於世尊金
T2225_.61.0304b15: 剛摩尼寶樓閣羯磨門間月輪。説此嗢陀南
T2225_.61.0304b16: 曰。我是佛所生。金剛堅攝授。能爲一切主。亦
T2225_.61.0304b17: 復作僮僕。釋曰。此即説嘆爲二。初明
T2225_.61.0304b18: 。聖位云。守精進戸北門月輪。北方羯
T2225_.61.0304b19: 磨即精進義也。次説奇嘆偈。亦分爲二。初
T2225_.61.0304b20: 二句嘆智身也。初句如前。次句正明
T2225_.61.0304b21: 。我堅者是通句如前。金剛入者。入謂遍
T2225_.61.0304b22: 入。即祕明之號也。遍入即鈴。故宋譯云
T2225_.61.0304b23: 金剛鈴我堅固。後二句嘆智身功用。羯磨妙
T2225_.61.0304b24: 業自然無功隨應示現。或作大法王
T2225_.61.0304b25: 衆生。或爲僮僕事諸佛。總言之則佛事
T2225_.61.0304b26: 生事二事業也
T2225_.61.0304b27: 一切如來至如來教令。釋云。此即第二總結。
T2225_.61.0304b28: 亦分爲二。初結別名也 一切如來三昧耶
T2225_.61.0304b29: 者。是總冠四大護金剛也。即有四句。一鉤
T2225_.61.0304c01: 召。二引入。三縛。四調伏。如次四大菩薩也。
T2225_.61.0304c02: 調伏者鈴有歡喜義死義。故閻魔死後持
T2225_.61.0304c03: 死法門。又般若妙力降伏衆魔故云調
T2225_.61.0304c04: 。北方是降伏之方。是以此尊居於北門
T2225_.61.0304c05: 精進戸。降伏剛強難化衆生。安置大涅
T2225_.61.0304c06: 槃安樂處也。如是一切下結部類。謂是等菩
T2225_.61.0304c07: 薩即一切如來教令也
T2225_.61.0304c08: 爾時世尊至三摩惹。宋譯云。復次世尊大毘
T2225_.61.0304c09: 盧遮那如來以加持力。作彈指相普遍召
T2225_.61.0304c10: 集一切如來。説此召集加持心明曰。嚩日囉
T2225_.61.0304c11: 二合三摩一句 今翻毘盧遮那
一切如來
疏云。從
T2225_.61.0304c12: 以下至經末已來。總門第二。明善巧建
T2225_.61.0304c13: 祕密智相。攝取衆生佛位利他行也。
T2225_.61.0304c14: 以下經文與兩本經文辭互無交接。故亦
T2225_.61.0304c15: 一經且消釋之。大分有五。爲頌曰。世尊
T2225_.61.0304c16: 諸佛。應諸聖衆。即現神變相。百八讃
T2225_.61.0304c17: 而請。薩埵應請説。釋曰。世尊召諸佛者。從
T2225_.61.0304c18: 爾時祕明末也。建立祕密智相。必須
T2225_.61.0304c19: 會諸聖。故召集諸佛也。文分爲二。初作
T2225_.61.0304c20: 指相搖撃聲徹十方世界。諸佛菩薩一切聖
T2225_.61.0304c21: 衆聞已皆悉集會。此即其相也。次從説此一
T2225_.61.0304c22: 下。二明召集加持心。一切如來本誓加持
T2225_.61.0304c23: 此祕明。祕明下即誓心故唱此明。從
T2225_.61.0304c24: 而佉反大身菩薩。名金剛雲集。手執
T2225_.61.0304c25: 剛杵及揵槌。撃之出聲。遍滿虚空一切佛
T2225_.61.0304c26: 菩薩悉皆集會云云今云。此金剛王菩薩三
T2225_.61.0304c27: 摩地也。四卷經第三啓請伽陀次云。次結
T2225_.61.0304c28: 集契法。結薩埵金剛堅牢契已。屈進力度
T2225_.61.0304c29: 忍願度傍。稍屈相離如鉤形。彼金剛契
T2225_.61.0305a01: 分已。即交臂以手左内右外抱胸。便以
T2225_.61.0305a02: 數彈指出聲。召請一切如來使雲集
T2225_.61.0305a03: 即誦此密語乃至穰字大身菩薩。名
T2225_.61.0305a04: 金剛雲集。於虚空中思惟。以左右手
T2225_.61.0305a05: 剛杵及揵槌。撃之出聲遍滿虚空云云
T2225_.61.0305a06: 言句義云。o@mvajra金剛samaja雲集義
普集義
ja@h種子鉤
召義也。
T2225_.61.0305a07: 問。今世尊何故入金剛王三昧。召集一切世
T2225_.61.0305a08: 界微塵數如來會曼荼羅乎。答。爲
T2225_.61.0305a09: 剛薩埵金剛界曼荼羅故也。此是以
T2225_.61.0305a10: 大事因縁故。一切如來同共集會也。疏第三
T2225_.61.0305a11: 十七大悲胎藏生文云。即以此本願因縁
T2225_.61.0305a12: 故。一切如來同共集會。如僧中有大事因
T2225_.61.0305a13: 若結界説
戒之類
則衆僧集會。同共印持以一戒一
T2225_.61.0305a14: 故不別衆也。今將滿足一切智智
T2225_.61.0305a15: 法門。亦是諸佛大事因縁。以同一本誓同一
T2225_.61.0305a16: 法界故。皆悉集會共以神力加持也。即此
T2225_.61.0305a17: 之謂也
T2225_.61.0305a18: 由刹那攞至曼荼羅。宋譯須臾作牟呼栗多
T2225_.61.0305a19: 疏釋曰。從此以下至偈末。第二頌曰。應召
T2225_.61.0305a20: 諸聖衆也。文分爲三。初明警覺集會。次明
T2225_.61.0305a21: 集已陳禮。後明禮已稱讃。此即初也。分爲
T2225_.61.0305a22: 二。初明彈指相警覺已。言由刹那攞嚩
T2225_.61.0305a23: 須臾者。西域&T047368;云。時極短者謂刹那也。百
T2225_.61.0305a24: 二十刹那爲一呾刹那。六十呾刹那爲一臘
T2225_.61.0305a25: 。三十臘縛爲一牟呼栗多。五牟呼栗多爲
T2225_.61.0305a26: 一時。六時合成一日一夜。倶舍云疏引頌疏改
論也
T2225_.61.0305a27: 論曰。刹那百二十爲一怛刹那。六十怛刹那
T2225_.61.0305a28: 一臘縛。三十臘縛爲一牟呼栗多。三十牟
T2225_.61.0305a29: 呼栗多爲一晝夜。此晝夜有時増。有時減
T2225_.61.0305b01: 。三十晝夜爲一月。總十二月爲一年。今
T2225_.61.0305b02: 文所擧刹那臘縛須臾。文意可知 遍一切
T2225_.61.0305b03: 世界等者。次正明佛及菩薩集會也。遍
T2225_.61.0305b04: 切世界雲海中。一一世界有一切世界微塵
T2225_.61.0305b05: 等佛并菩薩。如是聖衆來到此會故。云
T2225_.61.0305b06: 一切世界等云云 今解。由刹那等者。由縁
T2225_.61.0305b07: 也。是擧時短量以顯神力加持速疾難思
T2225_.61.0305b08: 也。遍一切世界等者。明彈指聲遍一切世界
T2225_.61.0305b09: 。故四卷云乃至揵槌撃之出聲遍滿虚空
T2225_.61.0305b10: 即當
疏釋此文。云正明佛及菩薩集會
T2225_.61.0305b11: 者。恐非文意也 一切世界微塵等下。正
T2225_.61.0305b12: 佛菩薩集會也。四卷云前所引
次文也
爾時纔出
T2225_.61.0305b13: 此方便即從諸方。一切世界微塵數諸如來。
T2225_.61.0305b14: 及與諸菩薩衆云云 即當
曼荼羅此云
T2225_.61.0305b15: 道場。謂集會道場也。餘皆如疏可
T2225_.61.0305b16: 集已往詣至迦噲彌。宋譯云。説是普禮大明
T2225_.61.0305b17: 云云疏釋曰。二明集已陳禮。爲二。初明
T2225_.61.0305b18: 詣世尊文。從至已説下。二明
T2225_.61.0305b19: 佛足心。此祕明是諸佛心中本誓故名爲心。
T2225_.61.0305b20: 若唱此心。得一時禮三世十方塵數諸佛
T2225_.61.0305b21: 何以故。一切如來加持深重故也。今云。禮一
T2225_.61.0305b22: 切如來足心者。即祕明之號也。故宋譯云
T2225_.61.0305b23: 普禮大明。其句義云。o@m三身義sarva一切也ta
T2225_.61.0305b24: th@agata如來也panda足也mantan@a@m禮也karomi
T2225_.61.0305b25: 我作也總云。我作禮三身一切如來足
T2225_.61.0305b26: 由此性成至現於如來。釋曰。此即三明禮已
T2225_.61.0305b27: 稱讃。爲二 由此性成就等者。初明結前
T2225_.61.0305b28: 也。言性成就者疏解云云今云。雖上辨之亦
T2225_.61.0305b29: 文辨。宋譯云自性成就眞言。此眞言mi
T2225_.61.0305c01: 字爲體。mi是我義。所謂如來藏也。一切衆
T2225_.61.0305c02: 生本自成就無缺減。故名自性成就。理
T2225_.61.0305c03: 趣釋云。所謂一切有情如來藏。以普賢菩薩
T2225_.61.0305c04: 一切我故者。一切有情不大圓鏡智性。是
T2225_.61.0305c05: 故如來説一切有情如來藏。以普賢菩薩同
T2225_.61.0305c06: 一體也。又經云。隱名如來藏。顯名法身。隱
T2225_.61.0305c07: 顯雖異我體無異。法身遍法界。藏性亦遍。
T2225_.61.0305c08: 隱禮顯。同性相感不得不應。猶如方諸
T2225_.61.0305c09: 月而水降。圓鏡向日而火生。因縁相應
T2225_.61.0305c10: 而無思念。是以誦此眞言則一時禮。法界
T2225_.61.0305c11: 一切諸佛更無餘。我不去佛不來。無量
T2225_.61.0305c12: 事業不於座任運成就。故云禮一切如
T2225_.61.0305c13: 來已。又mi字本體是大空義。帶三昧故即大
T2225_.61.0305c14: 空三昧也。夫大空三昧者。我與諸佛本性不
T2225_.61.0305c15: 可得。無一法可得。故普賢觀云。我心自
T2225_.61.0305c16: 空善惡無主。從此大空中禮事故。一心
T2225_.61.0305c17: 一禮遍滿法界處不在。故文云能禮所
T2225_.61.0305c18: 禮性空寂感應道交難思議。所謂難思者正
T2225_.61.0305c19: mi。故稱名自性成就。若不自性具
T2225_.61.0305c20: 此大我。何能得就此難思事業乎。祕明
T2225_.61.0305c21: 深旨其在此歟。言隨意念誦者。疏云。謂或
T2225_.61.0305c22: 一或二三遍等。又隨意者。隨如來自意
T2225_.61.0305c23: 本不生際他觀又具如上辨之。
T2225_.61.0305c24: mi字具隨意義。何者本體ma字是意義。義
T2225_.61.0305c25: 釋第七不動眞言釋云。麼是義慢義心意義。
T2225_.61.0305c26: 伊點是女聲。女聲是隨從義。故知mi字即隨
T2225_.61.0305c27: 意義也。意者本不生内心大我。悟此意者稱
T2225_.61.0305c28: 毘盧遮那。第十六云。此心曼荼羅之上有
T2225_.61.0305c29: 佛。在中故曰大我。大我者佛之別名也。應
T2225_.61.0306a01: 知我者佛自證。自證即本不生。是以住mi
T2225_.61.0306a02: 本性三昧。云隨意念誦也。次説此嗢陀南
T2225_.61.0306a03: 下正生後也。此偈先嘆能召毘盧遮那。偈爲
T2225_.61.0306a04: 二。初二句嘆佛自證。次二句嘆加持用。一
T2225_.61.0306a05: 切諸佛威儀進止無普賢行願。故
T2225_.61.0306a06: 大普賢菩薩等。敬儀者敬謂敬肅。儀謂
T2225_.61.0306a07: 行儀。敬通三業。儀表身口。三業皆純善故
T2225_.61.0306a08: 敬儀。疏第一釋普賢中云。謂菩提心所
T2225_.61.0306a09: 起願行及身口意。悉皆平等遍一切處。純一
T2225_.61.0306a10: 妙善備具衆徳故以爲又普賢者是佛
T2225_.61.0306a11: 圓因佛即其果。今簡因普賢大。非是稱
T2225_.61.0306a12: 等覺大普賢也。故宋譯云大哉諸佛大
T2225_.61.0306a13: 普賢。普賢圓因者。所謂如來藏内心大我。
T2225_.61.0306a14: 此大我名爲毘盧遮那。故嘆毘盧遮那
T2225_.61.0306a15: 大普賢。大普賢即大我之異名也 是如
T2225_.61.0306a16: 來輪壇者。普賢者大菩提心眞如妙體。稱云
T2225_.61.0306a17: 圓因。所謂菩提心爲因。因即道場故。因菩
T2225_.61.0306a18: 薩亦云金剛道場。是云如來輪壇。輪壇即道
T2225_.61.0306a19: 場。梵云漫荼。法華軌云。次應眞如法性
T2225_.61.0306a20: 道場觀行。而誦此偈思惟偈中眞實勝義
T2225_.61.0306a21: 乃至心與眞如體性相應爲限。偈曰。虚空
T2225_.61.0306a22: 道場。菩提虚空相。亦無等覺者。眞如故
T2225_.61.0306a23: 如來知普賢即菩提道場也。三世十方
T2225_.61.0306a24: 一切如來。亦復無此普賢心。是以通
T2225_.61.0306a25: 一相皆悉顯現此妙刹中。故云影現於如
T2225_.61.0306a26: 。即是大普賢加持神力也
T2225_.61.0306a27: 時十方一至荼羅出已。疏釋曰。從此以下至
T2225_.61.0306a28: 偈末。是第三曰即現神變相。文分爲二。初
T2225_.61.0306a29: 正明神變。後明説嘆。此即初也。爲三。從
T2225_.61.0306b01: 初至説已是結前爲後事由。依佛説嘆
T2225_.61.0306b02: 後事起也。由一切如來下。二明一切菩薩入
T2225_.61.0306b03: 佛心。謂由佛加持之所集會。一切菩薩入
T2225_.61.0306b04: 毘盧遮那佛心也。彼一切如來下。三明
T2225_.61.0306b05: 佛心各自曼荼羅出現也。自曼荼羅者。謂諸
T2225_.61.0306b06: 尊各各曼荼羅等也 今解云。由一切如來
T2225_.61.0306b07: 加持者。指毘盧遮那一切如來。故前云
T2225_.61.0306b08: 禮一切如來已説此嗢陀南。即指毘盧遮那
T2225_.61.0306b09: 也。前明十方如來集會。是次明菩薩集
T2225_.61.0306b10: 故。云一切菩薩集會等。入毘盧遮那佛心
T2225_.61.0306b11: 者。是示一切菩薩皆悉毘盧遮那差別智印
T2225_.61.0306b12: 無二無別。故云入。各各自菩薩等者。是明
T2225_.61.0306b13: 無際智故云也。如此入出即明神變相也。
T2225_.61.0306b14: 若是無二無別何有出入相乎。雖出入
T2225_.61.0306b15: 衆生出入相。即是不思議縁起
T2225_.61.0306b16: 祕密神變也
T2225_.61.0306b17: 依世尊毘至得佛一性。釋曰。此即説嘆爲
T2225_.61.0306b18: 二。初明作壇三摩地也。世尊毘盧遮
T2225_.61.0306b19: 那者。明三摩地主也。金剛下正明三摩地
T2225_.61.0306b20: 金剛摩尼等者。如次四a四智等。具如
T2225_.61.0306b21: 。周圍者。明無盡莊嚴菩薩金剛等。周圍即
T2225_.61.0306b22: 眷屬之異名也具如
前辨
是塵數諸佛菩薩恭
T2225_.61.0306b23: 敬圍繞。即是金剛大曼荼羅。故云作壇。壇即
T2225_.61.0306b24: 曼荼羅之翻名也。此總明三摩地名故。云
T2225_.61.0306b25: 金剛摩尼乃至三摩地而住。次正明偈歎
T2225_.61.0306b26: 二。初二句先嘆毘盧遮那。於中初句嘆
T2225_.61.0306b27: 佛體也。毘盧遮那總具五智故云一切佛
T2225_.61.0306b28: 五智即法界體性a字門本初不生日輪也。故
T2225_.61.0306b29: 嘆云奇哉。奇哉梵云adbh@utaa字爲體。
具如第十九
T2225_.61.0306c01: 十四云。行者若能如是了知字輪之義者。
T2225_.61.0306c02: 則能以此常明而照世間。常住之明即是
T2225_.61.0306c03: 大日如來之體。同彼毘盧遮那而轉法輪
T2225_.61.0306c04: 也。此中常明即是大慧日也。此日菩提之
T2225_.61.0306c05: 心阿字之體。無生無作無變易。非
T2225_.61.0306c06: 。如是常住實相之慧故名常明
T2225_.61.0306c07: 句嘆佛徳也。毘盧遮那者即大我義。故嘆
T2225_.61.0306c08: 廣大。廣大是我之徳。故宋譯經云微妙金
T2225_.61.0306c09: 剛我廣大。是此大我遍一切處故云廣。更
T2225_.61.0306c10: 倫匹故稱大。又廣大我者即本性日。如
T2225_.61.0306c11: 來日光遍一切處大照明。無内外方
T2225_.61.0306c12: 所晝夜之別。故云廣大。無始生者。上廣大
T2225_.61.0306c13: 横。是明竪。所謂毘盧遮那者越三時
T2225_.61.0306c14: 來之日故。本離三世不生不滅也。故云
T2225_.61.0306c15: 。離三世故常在三世故云生。第十一云。
T2225_.61.0306c16: 此法體出過三世。常在三世。是故於
T2225_.61.0306c17: 時中作佛事自然常不休廢。即此義也。
T2225_.61.0306c18: 又一切佛者是不生義。廣大有義。無始生空
T2225_.61.0306c19: 義。即a字三義也。次二句自明各各自曼荼
T2225_.61.0306c20: 羅出已也。菩薩衆者是各各曼荼羅。所
T2225_.61.0306c21: 十佛刹微塵數差別智印。故云一切塵數。是
T2225_.61.0306c22: 佛加智印相故云由也。第四句明
T2225_.61.0306c23: 差種別不本地一性也。大日經云。此一
T2225_.61.0306c24: 切智智道一味。所謂如來解脱味是也
T2225_.61.0306c25: 爾時婆伽梵至大持金剛。釋曰。從此以下至
T2225_.61.0306c26: 偈末。是第四頌百八讃而請。文分爲三。初
T2225_.61.0306c27: 奉請所以也。從以此百八讃下。明
T2225_.61.0306c28: 而讃嘆也。從我等以此名下。兩行頌三
T2225_.61.0306c29: 奉請。就初爲三 爾時薄伽梵等者。初
T2225_.61.0307a01: 復作集會。爾時婆伽梵一切如來者。指
T2225_.61.0307a02: 教主毘盧遮那也 復作集會者。令十方如
T2225_.61.0307a03: 來皆悉集會。建立曼荼羅。是大事因縁故。皆
T2225_.61.0307a04: 悉集會同共加持。前由金剛王加持而集會。
T2225_.61.0307a05: 今復集會故云復作 令金剛界下。二明
T2225_.61.0307a06: 請之由。此亦有三。初明金剛薩埵建
T2225_.61.0307a07: 立金剛界曼荼羅故而奉請也。下經云爾時
T2225_.61.0307a08: 薄伽梵乃至説金剛界大曼荼羅云云即爲
T2225_.61.0307a09: 此事故而奉請也。加持者。建立義流出義等
T2225_.61.0307a10:  得盡無餘下。明衆生爲所由也。是即世
T2225_.61.0307a11: 間悉地。於中無盡無餘者。明所利無限。救
T2225_.61.0307a12: 濟一切是總。利益安樂即別也。唯識述&T047368;
T2225_.61.0307a13: 一明利益安樂十義云。一利謂利益。即
T2225_.61.0307a14: 是後濟。樂謂安樂。即是現濟。二或現益名
T2225_.61.0307a15: 後益名樂。三或攝善名利離思名云云
T2225_.61.0307a16: 至下三明出世悉地爲由也。悉地無量故云
T2225_.61.0307a17: 乃至。此中且明四種成就。一切如來者冠
T2225_.61.0307a18: 通四義。平等智者謂東方大圓鏡智具如
上辨
T2225_.61.0307a19: 境通者。謂南方智。凡諸神通平等性智之所
T2225_.61.0307a20: 成就故。三菩提者謂西方成覺妙觀察智。最
T2225_.61.0307a21: 勝成就者。謂北方不空成就。是總明四如來
T2225_.61.0307a22: 智成就。上明金剛薩埵祕明中亦有此文
T2225_.61.0307a23: 具如上辨 奉請婆伽梵下。三明正奉請
T2225_.61.0307a24: 謂以此二所由故而奉請也。此中擧
T2225_.61.0307a25: 功徳以爲稱號。不敢直斥其名也。婆伽梵
T2225_.61.0307a26: 者如前。毘盧遮那法界體性總具五智
T2225_.61.0307a27: 一切如來。毘盧遮那是曼荼羅王故。云
T2225_.61.0307a28: 。上引略出偈云。能爲世間自在王或作主
T2225_.61.0307a29: 是也。金剛薩埵者偈云。普賢法身遍一切。普
T2225_.61.0307b01: 賢大菩提心遍一切處故。理趣經云普賢菩
T2225_.61.0307b02: 薩一切我故。毘盧遮那即是遍一切處。金剛
T2225_.61.0307b03: 堅固大菩提心云金剛薩埵。無始無終者。偈
T2225_.61.0307b04: 曰。無始無終無生滅。是此大菩提心出過三
T2225_.61.0307b05: 常恒不變。故云無始無終。今此毘盧遮那
T2225_.61.0307b06: 金剛薩埵者。法界體性智其體五智。持此五
T2225_.61.0307b07: 智印故云持金剛。對一門持金剛故加以
T2225_.61.0307b08: 大名。云大持金剛
T2225_.61.0307b09: 以此百八至禮金剛喜。釋曰。從此已下至
T2225_.61.0307b10: 遍流大理趣。二明奉請而廣説讃嘆。亦
T2225_.61.0307b11: 二。初明請而讃嘆也。從若有此名下。
T2225_.61.0307b12: 二行偈二明功能。就初爲四。初歎東方
T2225_.61.0307b13: 諸徳。乃至四歎北方諸徳。都有一百八徳
T2225_.61.0307b14: 此即初歎東方諸徳也。於中初一偈嘆
T2225_.61.0307b15: 剛勇等六徳宋譯七言四句偈。六卷七言十句。四卷
散文。是以翻語各各不同。於中六卷
T2225_.61.0307b16: 文語大異。
今略不
一金剛勇。梵云嚩日囉薩怛嚩
T2225_.61.0307b17: 二合 蓮心軌。已
下准知
宋譯云金剛勇猛。四卷云
T2225_.61.0307b18: 剛薩埵。薩埵此云勇猛。二大心。梵云摩訶
T2225_.61.0307b19: 薩怛嚩二合宋云大正士摩訶大也。薩正也。怛
嚩云士。是義翻也。
T2225_.61.0307b20: 疏第十七云。勇者謂除自他一切障故。又勤精進自心
休息。處生死中而無厭倦。能除一切無明怨
T2225_.61.0307b21: 此衆多義故名大勇猛也。猶大願大法
大行大事。所謂普令一切衆生入佛知見。故
T2225_.61.0307b22:
四卷云摩訶金剛薩埵。三金剛諸如來。
T2225_.61.0307b23: 梵云嚩日囉薩嚩怛他&T008862;。宋譯同今。
T2225_.61.0307b24: 四卷云一切如來。解云。金剛薩埵者。是本有
T2225_.61.0307b25: 菩提心也。無一佛不此菩提心而成
T2225_.61.0307b26: 佛者。故與金剛諸如來。又金剛
T2225_.61.0307b27: 者謂本有金剛 諸如來者謂如來藏。即是
T2225_.61.0307b28: 本有薩埵也。四普賢。梵云三曼多跋涅羅。宋
T2225_.61.0307c01: 譯云普賢性。四卷同今。五金剛初。梵云
T2225_.61.0307c02: 日羅二合引儞耶二合宋譯同今。四卷云金剛
T2225_.61.0307c03: 上首。首即初義也。理趣經云本初大金剛。釋
T2225_.61.0307c04: 云。本初者本來清淨法界也。又adya即日梵
T2225_.61.0307c05: 名。所謂本初日也。日喩菩提心體。即是本
T2225_.61.0307c06: 初不生菩提心也。疏第二十云。初阿字在
T2225_.61.0307c07: 。如梵音阿字。即有動首之義。以世間
T2225_.61.0307c08: 諸方中東爲上故。喩菩提心最是萬行之
T2225_.61.0307c09: 也。其名曰寶幢佛今此金剛薩埵本
T2225_.61.0307c10: 初菩提心。故居諸菩薩初。猶如諸方中東
T2225_.61.0307c11: 上。故云金剛上首。六我禮金剛手。梵云
T2225_.61.0307c12: 嚩日囉二合播儜曩牟薩都二合。宋云
T2225_.61.0307c13: 金剛手我頂禮。四卷云執金剛 解云。疏
T2225_.61.0307c14: 第一云。金剛手祕密主者。梵云播尼。即是手
T2225_.61.0307c15: 掌。掌持金剛。與手執義同。故經中二名互
T2225_.61.0307c16: 具如
&T047368;
namostute此云我頂禮。四卷六卷
T2225_.61.0307c17: 此語在初。今置句終。總通冠上諸尊也。下
T2225_.61.0307c18: 去皆准。如上衆名皆初爲體。餘皆其中義
T2225_.61.0307c19: 也。金剛薩埵者。是東中東本有菩提心。菩提
T2225_.61.0307c20: 心論云。一切衆生本有薩埵是也。大心者即
T2225_.61.0307c21: 發菩提心。對本有大。具如前所引第十
T2225_.61.0307c22: 七卷。菩提心者所謂如來藏。隱名如來藏
T2225_.61.0307c23: 顯名法身。法身者謂心佛顯現故云如來。疏
T2225_.61.0307c24: 除蓋障三昧云。當知行人則是位同
T2225_.61.0307c25: 。以其自覺心故便得佛名。然非究竟妙
T2225_.61.0307c26: 覺大牟位初發菩提心即是分得如來也。此
T2225_.61.0307c27: 諸如來菩提心所起行願。身口意皆平等純
T2225_.61.0307c28: 一妙善。故次云普賢。普賢圓明菩提心在
T2225_.61.0307c29: 行初。猶如諸方以東爲初故云金剛初。本
T2225_.61.0308a01: 初普賢從毘盧遮那二手掌。親受五智金剛
T2225_.61.0308a02: 。即與潅頂故名金剛手。應知此六名皆
T2225_.61.0308a03: 次第也 次一偈明金剛王六徳。一金剛
T2225_.61.0308a04: 王。宋譯四卷並同。梵云嚩日囉二合
T2225_.61.0308a05: 二妙覺。梵云蘇沒馱誐哩耶二合宋云
T2225_.61.0308a06: 勝覺。四卷妙覺最上六卷同
agriya此云
T2225_.61.0308a07: 。今經五字爲句故略最上語。然疏屬
T2225_.61.0308a08: 。云最上金剛王者不可也。三金剛鉤。梵
T2225_.61.0308a09: 嚩日&MT00730;二合矩捨。宋譯四卷並同今也。四
T2225_.61.0308a10: 如來。梵云怛他&T008862;。四卷同今。宋云
T2225_.61.0308a11: 如來。今梵本無諸字。是對前因如來
T2225_.61.0308a12: 如來故。次上云妙覺。五不空王金剛。宋譯
T2225_.61.0308a13: 最上不空王。四卷云不空王。梵云阿目
T2225_.61.0308a14: 伽囉惹嚩日囉二合儞耶三合按儞耶或作
T2225_.61.0308a15: 擬耶。上囉當引點。引點a也。agriya
T2225_.61.0308a16: 最上。今經亦略去也。六金剛召。梵云嚩日
T2225_.61.0308a17: 二合渇沙。上囉字當引點akar@sa召也。
T2225_.61.0308a18: 疏第十三云。@akar@saya招召也攝召也。皆是
T2225_.61.0308a19: 鉤來至此義。宋譯云金剛鉤召。四卷云
T2225_.61.0308a20: 剛請引。已上東中之南。南方是成覺義故
T2225_.61.0308a21: 初云王。王即果之稱。前得潅頂金剛手
T2225_.61.0308a22: 已入潅頂正受職位。故次云金剛王。即是
T2225_.61.0308a23: 究竟果故。次云妙覺。自住覺位故。以鉤三
T2225_.61.0308a24: 召衆生大佛事故。次云金剛鉤。既
T2225_.61.0308a25: 鉤召已爲何等事tath@agata者。gata是來
T2225_.61.0308a26: 義知義説義等。謂乘如實道來説妙法。普
T2225_.61.0308a27: 衆生故云如來。是此如來見聞融知者。
T2225_.61.0308a28: 畢竟成就無上菩提。故云不空王。次云
T2225_.61.0308a29: 剛召者明不空王用。謂以金剛鉤上請
T2225_.61.0308b01: 下召衆生。佛事生事皆悉成辨。故云
T2225_.61.0308b02: 剛召 次一偈歎金剛染七徳。一金剛染。
T2225_.61.0308b03: 梵云嚩日羅二合邏誐宋譯云金剛敬愛。四
T2225_.61.0308b04: 卷云金剛愛染。二大樂。梵云摩訶燥企也
T2225_.61.0308b05: 二合宋譯云大妙樂。四卷云摩訶安樂。三金
T2225_.61.0308b06: 剛箭。梵云嚩日羅二合嚩拏嚩。宋譯四卷並
T2225_.61.0308b07: 今也。四能伏。梵云商佉羅。宋云善調伏
T2225_.61.0308b08: 四卷云能調伏者。五魔欲。梵云摩囉迦摩
T2225_.61.0308b09: 宋譯同今。四卷云摩羅諸欲。六大金剛。梵
T2225_.61.0308b10: 摩訶嚩日囉二合宋譯云最勝大金剛。四
T2225_.61.0308b11: 卷云摩訶金剛。七金剛弓。梵云嚩日羅二合
T2225_.61.0308b12: 赭波。宋譯四卷並皆同今。已上是東中西。
T2225_.61.0308b13: 前云金剛召者。召諸佛及衆生此染智
T2225_.61.0308b14: 故初云金剛染。此是成菩提體。所謂如
T2225_.61.0308b15: 本染不垢所染。謂之金剛染。即是菩
T2225_.61.0308b16: 提大欲也。大欲已圓滿故。生大悦樂故次
T2225_.61.0308b17: 大樂。諸佛若唯住大安樂。則闕度生
T2225_.61.0308b18: 自本誓。即便以大悲箭而彈撃之。故次云
T2225_.61.0308b19: 金剛箭。非唯彈撃自樂。亦能彈撃一切諸
T2225_.61.0308b20: 。乃至二乘樂寂。菩薩住地悲智不等。皆
T2225_.61.0308b21: 悉彈撃謂之能伏。能伏是箭作用也。此能
T2225_.61.0308b22: 伏者即是諸佛無垢染智。能以染愛染
T2225_.61.0308b23: 故。次云魔欲。以大染智一切已稱
T2225_.61.0308b24: 本染。本染即菩提大欲圓滿。何大如此故
T2225_.61.0308b25: 嘆云大金剛。何爲大金剛體。所謂彈撃智
T2225_.61.0308b26: 印。故次云金剛弓 次一偈嘆金剛善哉等
T2225_.61.0308b27: 七徳。一金剛善。梵云嚩日囉二合娑度
T2225_.61.0308b28: 譯四卷同云金剛善哉。今五字句故略去哉
T2225_.61.0308b29: 也。二薩埵。梵云嚩日羅二合&T008862;囉也三合
T2225_.61.0308c01: 宋譯云妙生勝。四卷云妙薩埵上首。二卷
T2225_.61.0308c02: 教王云誐哩也。按此梵音應金剛妙勝
T2225_.61.0308c03: grya亦有勝上義及首義。故四卷云上首。然
T2225_.61.0308c04: 薩埵者。今未審。或恐蓮心軌梵名脱
T2225_.61.0308c05: 薩埵字。何者四卷亦云薩埵。宋翻云生故。
T2225_.61.0308c06: 三金剛戲。梵云嚩日囉二合都瑟&T066552;二合 宋
T2225_.61.0308c07: 譯云極喜。四卷云金剛喜躍。四大適。梵云
T2225_.61.0308c08: 摩訶囉諦。宋譯云大樂。四卷云摩訶悦意
T2225_.61.0308c09: 五歡喜王。梵云鉢囉二合母儞耶二合囉惹
T2225_.61.0308c10: 宋云最上金剛歡喜。四卷同今亦云極歡
T2225_.61.0308c11: 。今略極及最上義也。六金剛。梵云嚩日
T2225_.61.0308c12: 二合儞耶。四卷云金剛首六卷
亦同
grya首也。今
T2225_.61.0308c13: 首字但云金剛。宋譯脱此一名。七金剛
T2225_.61.0308c14: 喜。梵云嚩日囉二合喝沙二卷經
賀囉沙
宋譯同今。
T2225_.61.0308c15: 四卷云金剛喜躍。已上是東中北。已以彈撃
T2225_.61.0308c16: 智印撃一切大染智。次嘆云善哉。善
T2225_.61.0308c17: 哉上染諸佛下染衆生故兩歎也。前本有
T2225_.61.0308c18: 薩埵東方已成覺位南方大染智西方故。
T2225_.61.0308c19: 北方稱云勝薩埵亦妙勝生。次有三歡
T2225_.61.0308c20: 。於東方菩提心故云極歡喜即初地之
稱號也
T2225_.61.0308c21: 南方覺位故云大適。於西方
T2225_.61.0308c22: 故云歡喜王。已得三種喜故云金剛首
T2225_.61.0308c23: 金剛首體何耶。謂金剛喜。所謂奇哉怪哉之
T2225_.61.0308c24: 大喜躍也。北方通三故此中皆具上義
T2225_.61.0308c25: 金剛寶至禮金剛愛。釋曰。此四偈歎南方諸
T2225_.61.0308c26: 。初一偈初歎金剛寶等八徳也。一金剛
T2225_.61.0308c27: 寶。梵云嚩日羅二合囉怛那二合宋云金剛
T2225_.61.0308c28: 妙寶。四卷同今。二金剛。梵云蘇嚩日囉
T2225_.61.0308c29: 二合四卷云妙金剛。今亦略妙字。宋云
T2225_.61.0309a01: 固利su妙也。又堅固義也。未翻vajra翻爲
T2225_.61.0309a02: 利也。三金剛。梵云囉他嚩日羅二合 宋
T2225_.61.0309a03: 譯同今。四卷云義金剛。囉他義也。宋譯七
T2225_.61.0309a04: 言今是五言。倶偈句故略去義字。四空。梵
T2225_.61.0309a05: 阿迦捨。宋及四卷同云金剛虚空。五大
T2225_.61.0309a06: 寶。梵云摩訶摩尼。宋云大摩尼。四卷云
T2225_.61.0309a07: 訶摩尼。六空藏。梵云阿迦捨&T008862;。宋譯四
T2225_.61.0309a08: 卷並云虚空藏。七金剛豐。梵云嚩日羅二合
T2225_.61.0309a09: 雉也切 宋譯同今。四卷云金剛富饒。八
T2225_.61.0309a10: 金剛藏。梵云嚩日囉二合&T008862;宋及四卷並
T2225_.61.0309a11: 皆同今。於南方諸徳中金剛寶是南中東。
T2225_.61.0309a12: 寶部中之菩提心徳。所謂淨菩提心如意寶
T2225_.61.0309a13: 也。此寶具五色。璨爛綺靡故。云妙金剛。妙
T2225_.61.0309a14: 者名五色。猶如蘇迷盧山具衆色故稱
T2225_.61.0309a15: 高山。又虚空藏眞言vicitra。種種奇妙顯色
T2225_.61.0309a16: 義者即是五色。故vicitra亦翻錦繍也。五色
T2225_.61.0309a17: 金剛即表五智。五智即佛寶財第十一釋五字門
財富義是也
T2225_.61.0309a18: 故次云義金剛。所謂義利者南方財施也。
T2225_.61.0309a19: 是此財富無量無邊無限量。猶如虚空
T2225_.61.0309a20: 故次云金剛虚空。又虚空者。即此尊所持大
T2225_.61.0309a21: 空智。此虚空以不可得故。非是都無所有
T2225_.61.0309a22: 而寶有其自性。所謂空自性者即不空也。故
T2225_.61.0309a23: 次云大寶。梵云摩訶摩尼。即是菩提心體
T2225_.61.0309a24: 也。若是有所得。何得受此摩尼寶。虚空
T2225_.61.0309a25: 無所有故能藏大寶。故次云虚空藏。是此虚
T2225_.61.0309a26: 空藏含藏無量七寶。猶如國王大庫藏
T2225_.61.0309a27: 豐饒。世間富貴因縁假集。隨集隨散如
T2225_.61.0309a28: 焔如電。今此豐饒不然。其體金剛不可壞
T2225_.61.0309a29: 菩提心永離生滅。金剛堅固故云金剛藏
T2225_.61.0309b01: 次一偈嘆金剛威等七徳。一金剛威。梵云
T2225_.61.0309b02: 嚩日羅二合帝惹。宋譯云金剛妙光。四卷云
T2225_.61.0309b03: 金剛威徳。二大焔。梵云摩訶入嚩二合。宋
T2225_.61.0309b04: 大熾焔。四卷云摩訶光焔。三金剛日。梵
T2225_.61.0309b05: 嚩日囉二合素哩耶。宋云金剛聖日。四卷
T2225_.61.0309b06: 今。四佛光。梵云爾曩鉢囉二合。宋譯
T2225_.61.0309b07: 今。四卷云最勝光。五金剛光。梵云嚩日
T2225_.61.0309b08: 二合囉濕彌二合四卷同今。宋云金剛圓
T2225_.61.0309b09: 。六大威。梵云摩訶帝惹。宋云大照明
T2225_.61.0309b10: 四卷云摩訶威徳。七金剛光。梵云嚩日囉
T2225_.61.0309b11: 二合鉢囉二合。宋云大金剛光今梵本無
大字
T2225_.61.0309b12: 卷同今。已上南中之南。金剛威者。前金剛寶
T2225_.61.0309b13: 淨菩提心出煩惱鑛。法性威光忽然顯現故
T2225_.61.0309b14: 金剛威光。威光熾盛世間無比故次云
T2225_.61.0309b15: 熾焔。是此熾焔毘盧遮那菩提心日所出光
T2225_.61.0309b16: 明。故出其體金剛日。此是越三時如來
T2225_.61.0309b17: 之日故。光明常照無晝夜限故云佛光。是
T2225_.61.0309b18: 此佛光無礙。無生滅。故云金剛
T2225_.61.0309b19: 。金剛光威徳世間凡夫及二乘等不見。
T2225_.61.0309b20: 如七日小兒不日光。故云大威光
T2225_.61.0309b21: 此大威光金剛堅固更無比類。故云大金剛
T2225_.61.0309b22:  次一偈嘆金剛幢等七徳。一金剛幢。
T2225_.61.0309b23: 梵云嚩日囉二合計都。宋云金剛寶幢梵無
寶字
T2225_.61.0309b24: 四卷同今。二善利。梵云蘇薩怛嚩二合引
T2225_.61.0309b25: 三合宋譯云善利生。四卷云善利衆生。今
T2225_.61.0309b26: 衆生。三金剛幡。梵云嚩日囉二合特嚩二合
T2225_.61.0309b27: 。宋譯云金剛表刹具如
前辨
四卷云金剛光
T2225_.61.0309b28: 六卷云金剛光威滅貪苦dhvaja言當威光
T2225_.61.0309b29: dhaka光威義結大
界眞言
jvara光也。故知含
T2225_.61.0309c01: 光義也。四妙喜。梵云蘇都灑迦。宋云妙歡
T2225_.61.0309c02: 。四卷云善歡喜。五寶幢。梵云囉怛那二合
T2225_.61.0309c03: 計都。宋云妙寶幢相。四卷同今。六大金剛。
T2225_.61.0309c04: 梵云摩訶嚩日羅二合宋譯云即金剛。四卷
T2225_.61.0309c05: 今。七金剛利。梵云嚩日囉二合也瑟&T066552;
T2225_.61.0309c06: 二卷也
宋譯云金剛刹。四卷云寶仗。六卷云
T2225_.61.0309c07: 金剛寶杖赴菩提金剛表刹授潅頂。按今經
T2225_.61.0309c08: 金剛利者寫誤矣。明藏作刹爲是。雜名
T2225_.61.0309c09: 杖云瑟徴。六卷作杖爲善。四卷作伏寫誤。
T2225_.61.0309c10: 仗是兵器之總名。於今不關。杖即幢之異
T2225_.61.0309c11: 名也。例如閻摩檀拏幢亦云人頭杖。然亦
T2225_.61.0309c12: 刹者。幢即表刹故。又義轉譯云刹。前翻
T2225_.61.0309c13: 幡云刹者。是刹之正義也。六卷刹杖二名並
T2225_.61.0309c14: 出也。已上南中之西。從金剛寶如意珠體
T2225_.61.0309c15: 而現金剛光故。次擧之高幢雨無量財。隨
T2225_.61.0309c16: 應施與無窮止故。云金剛幢。故六卷云。
T2225_.61.0309c17: 我今敬禮金剛幢。善利衆生檀波羅
T2225_.61.0309c18: 金剛幢無量財即義利施。故次云善利
T2225_.61.0309c19: 衆生。即檀度圓滿也。是此寶幢善利超出世
T2225_.61.0309c20: 。如表刹高出與等。故次云金剛幡
T2225_.61.0309c21: 幡即表刹也具如
上辨
又此梵云dhvaja。即是所
T2225_.61.0309c22: 菩提幢。已施世財入菩提故次來也。表
T2225_.61.0309c23: 刹高擧衆皆仰望滿足希願。故次云妙喜。若
T2225_.61.0309c24: 深釋者見菩提幢故。心自證心。自得法喜
T2225_.61.0309c25: 法喜即入初地故云妙喜。是此妙喜何縁得
T2225_.61.0309c26: 者。謂縁寶幢加持故得。故次云明寶幢。梵
T2225_.61.0309c27: het@u。即菩提心爲因義也。宋云幢相。即
T2225_.61.0309c28: 菩提心顯現義。所謂正等覺顯現也。此心
T2225_.61.0309c29: 已現加以大名摩訶金剛。應知簡本有
T2225_.61.0310a01: 菩提心嘆云大也。已現得大名故即遍
T2225_.61.0310a02: 。隨應施利圓滿所願。故云金剛刹 次
T2225_.61.0310a03: 一偈歎金剛笑等七徳。一金剛笑。梵云
T2225_.61.0310a04: 日羅二合賀沙。宋云金剛喜笑。四卷同今。
T2225_.61.0310a05: 二大笑。梵云摩訶賀娑。宋譯大適悦。四
T2225_.61.0310a06: 卷摩訶笑。三金剛笑。梵云嚩日囉二合悉弭
T2225_.61.0310a07: 二合。宋譯同今。四卷金剛微笑。四大奇。
T2225_.61.0310a08: 梵云摩訶歩多異本作娜歩多是。二
卷共作納部(二合)哆
宋大希
T2225_.61.0310a09: 有。四卷摩訶希有。五愛喜。梵云必哩二合
T2225_.61.0310a10: 丁移切鉢囉母儞耶二合 宋大喜大樂。四卷
T2225_.61.0310a11: 樂生歡喜六卷同
今經翻priti愛。pramudya
T2225_.61.0310a12: 喜。又pra大也。故宋云大喜等。又生云ja
T2225_.61.0310a13: tiprati生義。故四卷云樂生歡喜。六金
T2225_.61.0310a14: 剛勝。梵云嚩日囉二合擬哩二合。宋云
T2225_.61.0310a15: 剛初grya首也。故
翻云
四卷云金剛歡喜ga@m@na歡喜也。恐
grya歡喜
T2225_.61.0310a16: 七金剛愛。梵云嚩日囉二合必哩二合。宋
T2225_.61.0310a17: 金剛妙悦。四卷同今。已上南中之北。北方通
T2225_.61.0310a18: 三故初爲三種笑。前金剛寶寶部菩提心。一
T2225_.61.0310a19: 切衆生等具無闕。怪奇此事金剛笑
T2225_.61.0310a20: 本性也。次於南方大威光。怪奇此事
T2225_.61.0310a21: 大笑。次於西方立寶幢。施與一切
T2225_.61.0310a22: 此事微笑。是此三笑世出世間奇中之奇
T2225_.61.0310a23: 故。次云大奇。大奇梵語a字爲ana通同故
今云那歩
T2225_.61.0310a24:
a字是如來金剛性。一切諸佛所證之法。
T2225_.61.0310a25: 故云愛喜。非是世間愛喜故云金剛勝。此
T2225_.61.0310a26: 笑三昧從本性愛而起故。終歸於愛故云
T2225_.61.0310a27: 金剛愛。此愛三昧離生滅斷常。二乘外道無
T2225_.61.0310a28: 能壞者。故云金剛愛
T2225_.61.0310a29:
T2225_.61.0310b01:
T2225_.61.0310b02:
T2225_.61.0310b03:
T2225_.61.0310b04:
T2225_.61.0310b05:
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T2225_.61.0310b17:
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T2225_.61.0310b22:
T2225_.61.0310b23:
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T2225_.61.0310b25:
T2225_.61.0310b26:
T2225_.61.0310b27:
T2225_.61.0310b28:
T2225_.61.0310b29:
T2225_.61.0310c01:
T2225_.61.0310c02:
T2225_.61.0310c03:
T2225_.61.0310c04:
T2225_.61.0310c05:
T2225_.61.0310c06:
T2225_.61.0310c07:
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T2225_.61.0310c11:
T2225_.61.0310c12:
T2225_.61.0310c13:
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T2225_.61.0310c15:
T2225_.61.0310c16:
T2225_.61.0310c17:
T2225_.61.0310c18:
T2225_.61.0310c19:
T2225_.61.0310c20:
T2225_.61.0310c21:
T2225_.61.0310c22:
T2225_.61.0310c23:
T2225_.61.0310c24:
T2225_.61.0310c25:
T2225_.61.0310c26:
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T2225_.61.0310c28:
T2225_.61.0310c29:
T2225_.61.0311a01:
T2225_.61.0311a02:
T2225_.61.0311a03:
T2225_.61.0311a04: 金剛頂大教王經私&T047368;第十五
T2225_.61.0311a05:  沙門曇寂撰 
T2225_.61.0311a06: 金剛法至禮金剛語。釋曰。三此四偈歎西方
T2225_.61.0311a07: 諸徳。於中初一偈嘆金剛法等七徳。一金剛
T2225_.61.0311a08: 法。梵云嚩日囉二合達摩。宋金剛妙法。四卷
T2225_.61.0311a09: 今。二善利。梵云上聲娑怛嚩二合引囉他
T2225_.61.0311a10: 二合四卷云善利薩埵。今略薩埵。宋云眞實
T2225_.61.0311a11: 薩埵眞實satya眞實也。
囉他翻理。所謂道理名義也
三金剛蓮。梵
T2225_.61.0311a12: 嚩日囉二合鉢娜摩二合宋譯四卷並同今。
T2225_.61.0311a13: 四妙淨。梵云蘇戌馱迦。宋妙清淨。四卷善清
T2225_.61.0311a14: 淨。五世貴。梵云路計濕嚩二合。宋觀照自
T2225_.61.0311a15: 在。四卷觀世自在。解云。世貴者loka世也。izvara
貴也。疏第六釋觀世自在云。
T2225_.61.0311a16: 此中自在正翻是富貴義。如人得大勢位足財寶
心所欲自然成就。此菩薩亦爾。假令十方世界一切
T2225_.61.0311a17: 有情。希求世出世間資具。隨其性欲種種不同能以
如幻三昧。一時給與各得滿其所願(云云)又觀世自在
T2225_.61.0311a18: 者。loka觀也。亦具世義。普世眞言釋云。loka世間也。
即是暗冥義。所謂無明也。此字側皆有阿聲即本無義
T2225_.61.0311a19: 也。無暗即是眞明也。阿盧迦是明文izvara自在義可
知又觀照自在者ruka觀也。又具照義。所謂眞明者即
T2225_.61.0311a20: 是照
義也
六金剛眼。梵云蘇嚩日囉二合乞叉宋譯
T2225_.61.0311a21: 今。四卷金剛妙眼。今略妙字七金剛眼。
T2225_.61.0311a22: 梵云嚩日囉二合上聲怛囉。宋譯四卷並同
T2225_.61.0311a23: 今也。已上西中之東。初金剛法者即西方門
T2225_.61.0311a24: 發菩提心也。已發菩提心故得大善利
T2225_.61.0311a25: 次來也。何云善利。其體即本淨蓮花。故云
T2225_.61.0311a26: 金剛蓮。是此蓮花本來清淨離諸垢染。故云
T2225_.61.0311a27: 妙淨。妙淨之體具無量性功徳。猶如蓮花鬚
T2225_.61.0311a28: 蘂具足故云世貴。世貴即觀照慧故云觀照
T2225_.61.0311a29: 自在。起信論明相大云。大智惠光明故遍
T2225_.61.0311b01: 法界故等是也。其觀照體所謂妙眼。妙
T2225_.61.0311b02: 眼謂普眼方便智也。其巧妙智從實智而起
T2225_.61.0311b03: 故。次云金剛眼。所謂實相眼也。今具明
T2225_.61.0311b04: 二眼異者。suk@sa是俗諦眼故云妙眼。疏第
T2225_.61.0311b05: 三云。經云妙惠慈悲者。般若有二種。有
T2225_.61.0311b06: 六波羅蜜和合般若。有實相般若。此中意
T2225_.61.0311b07: 初句。此慧猶如巧風能軌匠歌羅心使
T2225_.61.0311b08: 百體成就。行者猶慧故則能善知通塞
T2225_.61.0311b09: 決是非。於曼荼羅一切事業中。動合
T2225_.61.0311b10: 心無疑滯乃堪阿闍梨知妙眼
T2225_.61.0311b11: 者是俗諦眼。其體方便智也。netri者謂眞諦
T2225_.61.0311b12: 眼亦名實相眼。第十釋多羅尊云。猶見
T2225_.61.0311b13: 法實相名爲普眼。所謂見於如如之體。從
T2225_.61.0311b14: 此普眼三昧生也。又第三云。善巧修行般若
T2225_.61.0311b15: 波羅蜜者。即是深修觀察十縁生句。見
T2225_.61.0311b16: 深中道不可得空乃至若行者。於文字及
T2225_.61.0311b17: 觀心中。善得通達於見著。乃應人作
T2225_.61.0311b18: 世間阿闍梨云云是對前妙惠眞實智。即
T2225_.61.0311b19: 實相眼也 次一偈嘆金剛利等七徳。一金
T2225_.61.0311b20: 剛利。梵云嚩日囉二合丁以切乞叉拏三合
T2225_.61.0311b21: 及四卷並同今。二大乘。梵云摩訶也那。宋
T2225_.61.0311b22: 大乘法。四卷摩訶衍那。三金剛劍。梵云嚩日
T2225_.61.0311b23: 二合句捨。宋譯同今。四卷云金剛藏解云。
kuza
T2225_.61.0311b24: 藏也。今翻爲劍。
具如前辨
四大器。梵云摩訶庾馱。宋大
T2225_.61.0311b25: 器仗。四卷摩訶器仗。今略仗字。五妙吉。梵
T2225_.61.0311b26: 曼殊師利。宋妙吉祥。四卷文殊師利。六金
T2225_.61.0311b27: 剛染明藏本作深。
今經寫誤
梵云嚩日羅二合呉目切
T2225_.61.0311b28: 哩耶二合宋及四卷同云金剛甚深。七金剛
T2225_.61.0311b29: 慧。梵云嚩日囉二合沒第。宋譯同今。四卷金
T2225_.61.0311c01: 剛覺。已上西中之南。是行門也。金剛利者是
T2225_.61.0311c02: 大惠行。疏第二十卷云。文殊師利者大智惠
T2225_.61.0311c03: 乃至此第一義空之妙惠。淨彼遍一切
T2225_.61.0311c04: 處淨菩提心。平等惠利刄斷無始無明根
T2225_.61.0311c05: 菩薩正位。故雖菩提心而無慧行
T2225_.61.0311c06: 果。故次明文殊今於南方行
T2225_.61.0311c07: 初明利惠者即此義也。此慧行者非
T2225_.61.0311c08: 二乘所行。故云大乘。十二門云。摩訶衍者。
T2225_.61.0311c09: 二乘上故名大第。又云。大分深義所
T2225_.61.0311c10: 謂空也。若通達此義即通達大乘空者
T2225_.61.0311c11: 謂深利惠。表此利惠金剛劍。劍即表
T2225_.61.0311c12: 般若利惠。故亦名般若惠劍也。此是諸佛大
T2225_.61.0311c13: 人之所執故。次云大器仗。是此大器能斷
T2225_.61.0311c14: 一切妄執不祥。令大白吉祥故云妙吉
T2225_.61.0311c15: 。妙吉祥者即是般若波羅蜜甚深妙典。故
T2225_.61.0311c16: 金剛甚深。手持梵匧即表此義也。此
T2225_.61.0311c17: 梵匧中詮顯何義謂金剛不可壞實相妙
T2225_.61.0311c18: 惠。故最後云金剛惠 次一偈歎金剛因等
T2225_.61.0311c19: 七徳。一金剛因。梵云嚩日囉二合係都。宋
T2225_.61.0311c20: 及四卷並同於今。二大場。梵云摩訶曼荼
T2225_.61.0311c21: 宋金剛場。四卷大堅實解云。曼荼又堅實義也。翻
梵語云。優留曼荼譯曰
T2225_.61.0311c22: 亦云實也。疏第四云。漫荼羅是蘇中極精醇
者浮聚在上之義。不復變易名爲堅云云
三金
T2225_.61.0311c23: 剛輪。梵云嚩日囉二合斫羯囉二合宋金剛妙
T2225_.61.0311c24: 輪。四卷同今。四理趣。梵云摩訶曩耶。宋大
T2225_.61.0311c25: 理趣。四卷摩訶理趣。今略大字。五能轉。梵云
T2225_.61.0311c26: 蘇鉢羅二合靺怛曩。宋如教善轉。四卷妙轉輪
T2225_.61.0311c27: 今梵中無
教及輪義
六金剛起。梵云嚩日路二合囉他
T2225_.61.0311c28: 二合引ro路字點uuta@ta是起義
文云uti@s@ta起也
T2225_.61.0311c29: 金剛場。梵云嚩日囉二合曼荼。宋譯同今。四
T2225_.61.0312a01: 卷云金剛道場。已上西中之西。所謂轉輪之
T2225_.61.0312a02: 主宰也。於中金剛因者。本淨菩提妙蓮不染。
T2225_.61.0312a03: 是轉輪體也。攅搖此佛性之乳因也乃至經
T2225_.61.0312a04: 歴五味妙提胡。謂之大場摩訶
曼荼
大場即金
T2225_.61.0312a05: 剛輪。故次擧之。此輪所詮稱云摩訶理趣
T2225_.61.0312a06: 摩訶者謂五大五色。五大五色經緯相成云
T2225_.61.0312a07: 曼荼羅法門。理趣亦云法門。應知摩訶理趣
T2225_.61.0312a08: 者。是曼荼羅法門。即是輪之所詮也。此尊能
T2225_.61.0312a09: 此輪故次云能轉。是此法輪從金剛性
T2225_.61.0312a10: 而起常無毀壞。不退轉輪故云金剛起。此不
T2225_.61.0312a11: 壞輪於何處轉耶。謂於常無毀壞金剛場
T2225_.61.0312a12: 而轉。何云金剛場。謂衆生本具菩提曼荼。所
T2225_.61.0312a13: 謂摩訶薩意曼荼羅處。是以有感則應故云
T2225_.61.0312a14: 金剛場。所謂如來金剛之幻也 次一偈難
T2225_.61.0312a15: 金剛語等六徳。一金剛語妙明。梵云嚩日囉
T2225_.61.0312a16: 二合婆沙蘇微微一切稱耶二合引&T008862;囉也三合
T2225_.61.0312a17: 最上妙明金剛語。四卷云金剛語疏云。雖
兩句
T2225_.61.0312a18: 合爲一句云云。今云。
宋譯文甚明。是一句也
二金剛誦。梵云嚩日
T2225_.61.0312a19: 二合惹波。宋金剛持誦。四卷金剛念誦。三
T2225_.61.0312a20: 妙成。梵云蘇悉地娜。宋譯善成就。四卷能授
T2225_.61.0312a21: 悉地。梵語中da娜字是授與義也。四無言。梵
T2225_.61.0312a22: 阿嚩遮。宋譯同今。四卷無言説。五金剛
T2225_.61.0312a23: 成。梵云嚩日囉二合同上儞耶二合引二卷云
儞也二合
T2225_.61.0312a24: &T008862;二合宋金剛勝悉地。四卷金剛上悉地
T2225_.61.0312a25: 梵中gra勝也上
也。今經略
六金剛語。梵云嚩日囉二合
T2225_.61.0312a26: 。宋譯同今。四卷金剛言説。已上西中之
T2225_.61.0312a27: 北。持誦成就三昧也。金剛語者法輪已轉。當
T2225_.61.0312a28: 持誦成就悉地。故云金剛語。金剛語體
T2225_.61.0312a29: 即字輪也。行者持誦時字字相應句句相應。
T2225_.61.0312b01: 遍有光鬘次第不斷。状如連環。謂之妙明
T2225_.61.0312b02: 此持誦者稱爲金剛念誦。金剛念誦者所
T2225_.61.0312b03: 謂無聲金剛語。依此得妙悉地故。次云
T2225_.61.0312b04: 是明世間悉地。具如大日世間成就品所
T2225_.61.0312b05: 。次無言者謂三摩地念誦。是心念誦也。文
T2225_.61.0312b06: 殊供養法云。若三摩地念誦者。當心觀大圓
T2225_.61.0312b07: 鏡智。布五字門了了諦觀。隨義相應與
T2225_.61.0312b08: 若波羅蜜合。此名三摩地念誦此意念
T2225_.61.0312b09: 故得出世成就。故次云金剛成。四卷云
T2225_.61.0312b10: 金剛上悉。即是出世悉地。故稱云上也。世出
T2225_.61.0312b11: 世成就。淺深雖異同是金剛語尊三昧。故結
T2225_.61.0312b12: 金剛語
T2225_.61.0312b13: 金剛業至禮金剛拳。釋曰。此四偈歎北方諸
T2225_.61.0312b14: 。於中初一偈嘆金剛業等六徳。一金剛
T2225_.61.0312b15: 業。梵云嚩日囉二合羯摩。宋金剛事業。四卷
T2225_.61.0312b16: 金剛羯磨。二教令。梵云蘇嚩日囉二合枳孃
T2225_.61.0312b17: 羯磨二卷云
若拏
宋妙教令。四卷妙教。三金剛廣。
T2225_.61.0312b18: 梵云摩呼娜哩耶二合三宋譯云極廣大。四
T2225_.61.0312b19: 卷金剛大寛廣。四不空。梵云嚩日囉二合
T2225_.61.0312b20: 囉下當引字註。引
a也。amogha不空
宋及四卷並云金剛不
T2225_.61.0312b21: 。五業金剛遍行。梵云嚩日囉二合蘇娑嚩
T2225_.61.0312b22: 二合&T008862;二合宋金剛業善遍行。四卷善遍一
T2225_.61.0312b23: 切處。今經略善字。六金剛巧。梵云嚩日囉
T2225_.61.0312b24: 二合尾濕嚩二合宋金剛巧業。四卷金剛毘首。
T2225_.61.0312b25: 已上北中之東。已成就世出世悉地。當
T2225_.61.0312b26: 化業。建立佛事故初云金剛業。是北方發
T2225_.61.0312b27: 心也。爲何業者。上教令諸佛 令
T2225_.61.0312b28: 化利業。下教令難調我慢幢
T2225_.61.0312b29: 正道。謂之教令。上窮佛界下盡生界。皆悉
T2225_.61.0312c01: 教令無順伏。故云金剛廣。其順伏者。與
T2225_.61.0312c02: 無量勝益而無空過。故云不空。不空事業
T2225_.61.0312c03: 竪徹三世横遍十方。故云業金剛遍行。自
T2225_.61.0312c04: 毘首羯磨巧妙之智。誰得爲之。故云
T2225_.61.0312c05: 金剛巧 次一偈嘆金剛護等七徳。一金剛
T2225_.61.0312c06: 護。梵云嚩日囉二合囉乞叉二合宋及四卷並
T2225_.61.0312c07: 金剛守護。二大勇。梵云摩訶吠哩耶二合
T2225_.61.0312c08: 宋大精進。四卷摩訶無畏vai無也。li
是畏義
三金剛
T2225_.61.0312c09: 甲。梵云嚩日囉二合靺摩。宋及四卷云金剛
T2225_.61.0312c10: 甲冑。四大堅。梵云摩訶涅哩二合去聲二
T2225_.61.0312c11: 四卷倶云大堅固。五難敵。梵云訥哩庾
T2225_.61.0312c12: 二合馱那宋極難敵。四卷難可敵對。六妙精
T2225_.61.0312c13: 進。梵云蘇微哩也二合仡哩耶二合宋最勝勤
T2225_.61.0312c14: 勇。四卷上首精進。七金剛勤。梵云嚩日囉
T2225_.61.0312c15: 二合尾哩耶二合宋及四卷並云金剛精進。已
T2225_.61.0312c16: 上北中之南。教令已行當擁護
T2225_.61.0312c17: 各所願。故初云金剛護。若非大勇心。誰
T2225_.61.0312c18: 能護一切。故云大勇。已具勇心嚴以
T2225_.61.0312c19: 則不堅。經云。譬如鎧入陣則無
T2225_.61.0312c20: 畏。此之謂也。已著大悲甲冑。大慈無敵。水
T2225_.61.0312c21: 沒。火不焚。何堅若此。故次云
T2225_.61.0312c22: 。已得大堅向無敵。故云難敵。難敵何
T2225_.61.0312c23: 縁具大悲精進故云妙精進。具精進者無
T2225_.61.0312c24: 事不辨。故云金剛勤 次一偈歎金剛盡
T2225_.61.0312c25: 等七徳。一金剛盡。梵云嚩日囉二合藥乞叉
T2225_.61.0312c26: 二合宋與四卷並云金剛藥叉。二方便。梵云
T2225_.61.0312c27: 摩呼播耶。宋及四卷云大方便。今略大字
T2225_.61.0312c28: 三金剛牙。梵云嚩日囉二合鄧瑟吒羅三合
T2225_.61.0312c29: 金剛利牙。四卷同今。四大怖。梵云摩訶
T2225_.61.0313a01: 。宋大恐怖。四卷云甚可怖畏。五摧魔。梵云
T2225_.61.0313a02: 麼羅鉢囉二合末㗚儞二合宋摧伏魔力。四卷
T2225_.61.0313a03: 摧伏魔。六金剛峻。梵云嚩日囉二合&T008862;二合
T2225_.61.0313a04: 宋勝金剛。四卷金剛上。七金剛忿。梵云
T2225_.61.0313a05: 日囉二合戰拏。宋金剛暴怒。四卷金剛暴惡。已
T2225_.61.0313a06: 上北中西。已住金剛勤三昧何所作。謂
T2225_.61.0313a07: 調伏牙。噉食一切衆生都無餘。謂
T2225_.61.0313a08: 金剛盡。此是諸佛大悲方便之智也。故云
T2225_.61.0313a09: 便。内具方便故外起方便業。謂之金剛
T2225_.61.0313a10: 。以此金剛牙上恐怖諸佛下噉食衆生
T2225_.61.0313a11: 是怖中之怖故云大怖。豈唯恐怖衆生。亦
T2225_.61.0313a12: 能摧壞大自在天無始無明住地。故名
T2225_.61.0313a13: 。若非金剛勝力。誰能破此難降者
T2225_.61.0313a14: 金剛峻峻嚴
急貌
此勝上力即是諸佛難調三
T2225_.61.0313a15: 昧。忿中之忿。惡中之惡。故云金剛忿 後
T2225_.61.0313a16: 一偈歎金剛令等六徳。一金剛令
合字
梵云
T2225_.61.0313a17: 嚩日囉二合散地。宋妙金剛拳。四卷金剛密
T2225_.61.0313a18: 合。二威嚴。梵云蘇娑寧上聲地耶二合宋大
T2225_.61.0313a19: 威力。四卷善現驗六卷
三金剛能縛。梵云
T2225_.61.0313a20: 日囉二合滿馱。宋譯金剛拳。四卷金剛縛。四
T2225_.61.0313a21: 解。梵云鉢囉二合毛斫迦宋善解脱。四卷善
T2225_.61.0313a22: 能解放。今經甚略也。五金剛拳勝誓。梵云
T2225_.61.0313a23: 日囉二合母瑟吒耶三合引&T008862;囉三摩耶。宋金剛
T2225_.61.0313a24: 堅固勝三昧。四卷金剛拳上勝三昧耶疏云。
T2225_.61.0313a25: 兩名後句亦有金剛
。故以爲一徳
六金剛拳。梵云嚩日囉
T2225_.61.0313a26: 母瑟&T066552;二合宋及四卷並皆同今。已上北
T2225_.61.0313a27: 中之北。金剛合者已伏難降魔界佛界本來
T2225_.61.0313a28: 平等更無異相。唯是一純固金剛三密故云
T2225_.61.0313a29: 金剛合。三密合爲一。是名大智潅頂地。威
T2225_.61.0313b01: 法界外。普天之下卒土之濱。誰不
T2225_.61.0313b02: 歸仰。故云威嚴。威嚴即菩提座現。即是
T2225_.61.0313b03: 悉地成就故云金剛縛。縛即菩提座也。菩提
T2225_.61.0313b04: 座已現故。能令一切衆生得善解脱故次
T2225_.61.0313b05: 來也。此是諸佛三昧耶故云金剛勝誓。不
T2225_.61.0313b06: 越此勝誓能度衆生者名爲金剛拳。謂
T2225_.61.0313b07: 一切衆生成正覺也 已上東六六七七。
T2225_.61.0313b08: 南八七七七。西七七七六。北六七七六。總成
T2225_.61.0313b09: 百八名。如上諸經更無増減矣。疏云。如
T2225_.61.0313b10: 諸徳皆是毘盧遮那金剛薩埵遍法界用。不
T2225_.61.0313b11: 塵數海滴數知。且擧少分以示其端
T2225_.61.0313b12:
T2225_.61.0313b13: 若有持此至持金剛。釋曰。此二行偈二明
T2225_.61.0313b14: 功徳。初一偈明若持此寂靜讃者。即亦獲
T2225_.61.0313b15: 此百八徳。次一偈明若以此讃大持金剛者。
T2225_.61.0313b16: 即亦成持金剛。疏解初偈爲利他。次偈爲
T2225_.61.0313b17: 自利。恐不當矣。今云。初一偈明一門功
T2225_.61.0313b18: 。一一名號差別智印故。於中爲二。初二
T2225_.61.0313b19: 句明名讃。次二句明正得功徳。疏云。言
T2225_.61.0313b20: 此名者即百八徳名。能休息二死散亂。令
T2225_.61.0313b21: 會佛大涅槃。故云寂靜讃。今助一解云。
T2225_.61.0313b22: 是此名賛佛差別智印。體離煩惱所知二障
T2225_.61.0313b23: 常住涅槃界。爲衆生故示此名相。故云
T2225_.61.0313b24: 寂靜讃。寂靜者即涅槃義也。華嚴大疏第十
T2225_.61.0313b25: 九下六八經住涅槃界住寂靜性等文
T2225_.61.0313b26: 云。涅槃等三即是果相。住涅槃界即是眞如
T2225_.61.0313b27: 體。圓寂故。出二礙故。故智論云。有菩薩
T2225_.61.0313b28: 發心即觀涅槃行道。恐此涅槃濫唯在
T2225_.61.0313b29: 故。云住寂靜性。謂約眞如體妄動即是
T2225_.61.0313c01: 涅槃。又瑜伽第八云。煩惱自性者。若法生時
T2225_.61.0313c02: 其相自然不寂靜起。由彼起故不寂靜行相
T2225_.61.0313c03: 續而轉。是名略説煩惱自性煩惱障
T2225_.61.0313c04: 涅槃故寂靜即是涅槃也。又大悲名
T2225_.61.0313c05: 上引
壽命經
一一差別智印皆從如來大悲
T2225_.61.0313c06: 而起。故其所歎讃稱云寂靜也 金剛名潅
T2225_.61.0313c07: 頂者。正明所得功徳。行者若持此名。即成
T2225_.61.0313c08: 佛名號潅頂。故云金剛名潅頂。金剛名
T2225_.61.0313c09: 實相。一一名號薄伽梵。大持金剛差別智印。
T2225_.61.0313c10: 皆不實相。名字即實相故云金剛名。持
T2225_.61.0313c11: 此金剛名稱云名號潅頂也。行者持此名
T2225_.61.0313c12: 故自身同於本尊。故云彼亦獲如是。華嚴
T2225_.61.0313c13: 大疏十三下四
十四
云。如是即差別之義也。今亦
T2225_.61.0313c14: 是獲於一一差別智印故云獲如是
T2225_.61.0313c15:  次一偈明普門功徳。文分爲四。初一
T2225_.61.0313c16: 句明此名知。第二句明所讃體。大持
T2225_.61.0313c17: 金剛者。謂毘盧遮那也。一一金剛名皆是毘盧
T2225_.61.0313c18: 遮那内證功徳。毘盧遮那是總徳故稱云
T2225_.61.0313c19: 持金剛 第三句正明行者持誦。正意者若
T2225_.61.0313c20: 大日經。行者是心佛名第二正覺句。於
T2225_.61.0313c21: 此中三摩呬多而爲持誦攝意念誦
T2225_.61.0313c22: 即此義也。疏第十一釋云。次第二正覺句者。
T2225_.61.0313c23: 初觀本尊一門今但觀普門以爾者一
T2225_.61.0313c24: 切尊形差別
智印
皆是見法身本地門故。於鏡漫拏
T2225_.61.0313c25: 羅大蓮花王座深邃住三昧者。又此鏡中
T2225_.61.0313c26: 窟像。觀此窟甚深中有如來。在此窟
T2225_.61.0313c27: 深邃而坐之也。總持髮髻冠無量光圍繞。
T2225_.61.0313c28: 妄執分別本寂如虚空。於彼中思惟作
T2225_.61.0313c29: 攝意念誦。一月修等引持滿一落叉。於
T2225_.61.0314a01: 是觀。是名眞見佛也。如是見時。彼
T2225_.61.0314a02: 佛心上作字。眞言字。一心誦之。此是一向
T2225_.61.0314a03: 意。在於一境更無一外縁。心心念誦不
T2225_.61.0314a04: 人聞。然於定中自然有聲。流出如流水
T2225_.61.0314a05: 斷也。又云。梵音即云三摩呬多。是等引
T2225_.61.0314a06: 義。亦名攝心一境之義。即一心義也又准
。上偈
T2225_.61.0314a07: 世間成就
偈明出世成就
之。歌詠者即持誦義。以
T2225_.61.0314a08: 此名號歌讃佛故云歌詠。具如前歌供中
T2225_.61.0314a09: 之。前歌供中偈云諸法如響應。是第三
T2225_.61.0314a10: 劫深修十喩故。即與第二正覺其位相同。
T2225_.61.0314a11: 之。第四句正明所得益。謂若如是持
T2225_.61.0314a12: 誦者。自身爲毘盧遮那。故云彼如持金剛
T2225_.61.0314a13: 即是普門益出世成就。疏云今但見佛。佛
T2225_.61.0314a14: 即自心毘盧遮那。即是大持金剛也
T2225_.61.0314a15: 我等以至大曼荼羅。釋曰。此二行偈即第三
T2225_.61.0314a16: 正奉請。於中初一偈欲奉請故。先叙
T2225_.61.0314a17: 自誓願。次一偈正明奉請。初中上二句明
T2225_.61.0314a18: 誓願所由知。次二句正明誓願。亦爲
T2225_.61.0314a19: 初句明自證。大乘現證者。謂金剛薩埵之稱
T2225_.61.0314a20: 號。大乘謂大空。大空即菩提心故。菩提心生
T2225_.61.0314a21: 亦云大空生。亦云大乘生。應知以心實相
T2225_.61.0314a22: 心實相。菩提心顯現云大乘現證。今
T2225_.61.0314a23: 百八名而讃詠故。願我亦如金剛薩埵
T2225_.61.0314a24: 異。故云願大乘等。後句明化他願。謂
T2225_.61.0314a25: 自己證得願遍流布大理趣法界海。令一切
T2225_.61.0314a26: 衆生皆悉如我無異。上願字冠通此中也。
T2225_.61.0314a27: 大理趣者謂大乘理趣。大乘理趣者。即菩提
T2225_.61.0314a28: 心者萬法所歸趣所。故云理趣。理趣釋釋
T2225_.61.0314a29: 大乘現證中明七大義畢云。由諸菩薩承
T2225_.61.0314b01: 此大乘得無上正等菩提一一名號所
T2225_.61.0314b02: 謂無盡莊嚴。諸佛示現無盡莊嚴。皆是爲
T2225_.61.0314b03: 一切衆生證此菩提心故。故云流遍大
T2225_.61.0314b04: 理趣。次一偈正明奉請。於中第一句明
T2225_.61.0314b05: 請所以。此中文略難解。當宋譯而解。願
T2225_.61.0314b06: 説最勝儀者疏牒儀作
義。不可
宋云願説最上自儀軌
T2225_.61.0314b07: 此句總也。總指次一切佛大輪等最上自
T2225_.61.0314b08: 儀軌。是金剛弟子所入金剛曼荼羅儀軌。故
T2225_.61.0314b09: 蓮部等自也。疏第十六云。此是汝漫
T2225_.61.0314b10: 荼羅者。佛親對金剛手之故。告之是汝
T2225_.61.0314b11: 漫荼羅今毘盧遮那入大持金剛三摩地
T2225_.61.0314b12: 金剛界大曼荼羅故云自也。一切佛大輪
T2225_.61.0314b13: 疏本輪作
海。恐不可
勝大曼荼羅者。宋云謂一切佛大
T2225_.61.0314b14: 智輪最勝金剛曼荼羅。此二句別。別明上自
T2225_.61.0314b15: 儀軌相謂一切等。一切佛大智者。謂五
T2225_.61.0314b16: 智三十七智乃至無盡無餘差別智印。此智
T2225_.61.0314b17: 堅固無物不摧故云輪。輪即摧破義。是正
T2225_.61.0314b18: 曼荼羅今經五字句故
略去智字
次句嘆此智輪
T2225_.61.0314b19: 最勝金剛曼荼羅。曼荼羅此云輪圓具足。此
T2225_.61.0314b20: 等智輪一處聚集輪圓周備。故云曼荼羅
T2225_.61.0314b21: 爾時婆伽至三摩地。疏釋曰。從此已下至盡
T2225_.61.0314b22: 經。是第五頌。曰薩埵應請説。就中爲
T2225_.61.0314b23: 爾時婆伽梵下。初明默許入等持也 説金
T2225_.61.0314b24: 剛界下。二明請正演説也。就於中又爲
T2225_.61.0314b25: 二。初明説主聞請語也。婆伽梵大持金剛
T2225_.61.0314b26: 者。擧所請人前所釋。聞一切如來讃語
T2225_.61.0314b27: 者。即明前讃請之語。一切如來者。是十
T2225_.61.0314b28: 方世界集會如來也。入一切如來等者。次明
T2225_.61.0314b29: 正入等持也。遊入法界定以爲一切如來
T2225_.61.0314c01: 三摩耶也。言所生等者。謂明所生加持堅
T2225_.61.0314c02: 牢不壞。故爲金剛也。三摩地如前也
T2225_.61.0314c03: 云。一切如來三昧耶者。一切如來謂五佛及
T2225_.61.0314c04: 無盡無餘諸佛。即是曼荼羅之體也。約人説
T2225_.61.0314c05: 五佛。約智説五智。約色云五色。約字云
T2225_.61.0314c06: 五字。六卷經第四云。又於粉中字加之。
T2225_.61.0314c07: 復應惟五色粉。是如來五智亦名法界性
T2225_.61.0314c08: 云云第六云。乃至法界不思議色。亦復如
T2225_.61.0314c09: 是。統而言之。不五字門。然亦更相發揮
T2225_.61.0314c10: 種種差別智印云云 五字五佛五色經緯
T2225_.61.0314c11: 相成稱爲曼荼羅。今欲金剛界曼荼羅
T2225_.61.0314c12: 故。先入五佛三昧。故云一切如來三昧耶
T2225_.61.0314c13: 也。亦釋五色法界不思議色。應知一切
T2225_.61.0314c14: 如來三昧者。即是法界三昧。又加持五色
T2225_.61.0314c15: 法界現起印。應之。所生加持等者。理趣
T2225_.61.0314c16: 釋云。金剛加持者。表如來十眞如十法界十
T2225_.61.0314c17: 如來地。以上下十峯金剛大空智處。加
T2225_.61.0314c18: 持者表如來於中道十六大菩薩普賢智。從
T2225_.61.0314c19: 此展轉流出共成三十七位。以成解脱輪大
T2225_.61.0314c20: 曼荼羅云云知所生加持金剛三摩地。即
T2225_.61.0314c21: 是金剛界曼荼羅相應三摩地。具如上辨
T2225_.61.0314c22: 説金剛界至大曼荼羅。釋曰。從此已下二明
T2225_.61.0314c23: 請正演説。大分爲二。初經家叙説可知。
T2225_.61.0314c24: 二説偈亦爲四。初明許演説。二先示其名
T2225_.61.0314c25: 三説立大輪壇。四叙授弟子等。是即
T2225_.61.0314c26: 初也。上請勝大曼荼羅故。今許云當我
T2225_.61.0314c27: 遍説勝大曼荼羅。此大曼荼羅是毘盧遮那
T2225_.61.0314c28: 自證之法。淨妙提胡極無比味無過上味超
T2225_.61.0314c29: 勝一切。故云勝大。曼荼羅中諸尊無量一一
T2225_.61.0315a01: 説故云遍説
T2225_.61.0315a02: 由如金剛界名爲金剛界。釋曰。此第二示
T2225_.61.0315a03: 。上金剛擧喩。次金剛界是法也。金剛喩
T2225_.61.0315a04: 實相智。五智及三十七智乃至刹塵智一一
T2225_.61.0315a05: 智體。不盡不壞離諸過罪變易。不
T2225_.61.0315a06: 破毀故云金剛。又金剛者謂不二義。va字爲
T2225_.61.0315a07: 體。va字即不二義出生
無邊門
jraja是生義。生
T2225_.61.0315a08: 即有也。ra字智義。智即空也。空有不二故。二
T2225_.61.0315a09: 字相合故。以va種子。不二者唯一實
T2225_.61.0315a10: 相不生不滅。是云金剛也。界者性義・眞實
T2225_.61.0315a11: 義・分齊義。性義者以無二我性。一一智
T2225_.61.0315a12: 體不此性故。眞實義者過世間法。世間
T2225_.61.0315a13: 法或自然壞或對治壞。離此二壞故爲
T2225_.61.0315a14: 也。分齊義者一一智體唯一實相。而各各
T2225_.61.0315a15: 相差別不泯。是分齊義也。一切衆生等具
T2225_.61.0315a16: 金剛界。即是本性所具曼荼羅。此爲況云
T2225_.61.0315a17: 如金剛。今此金剛界曼荼羅亦復如是。如
T2225_.61.0315a18: 本性所具説故云名爲金剛界。以要言之。
T2225_.61.0315a19: 金剛界是衆生自心。大日疏第八釋潅頂壇
T2225_.61.0315a20: 中云。復次深祕釋者。方壇即是大因陀羅心
T2225_.61.0315a21: 王金剛界知今此曼荼羅摸像彼心故。
T2225_.61.0315a22: 亦名爲金剛界
T2225_.61.0315a23: 如教應安坐至誦金剛薩埵。釋曰。此第三説
T2225_.61.0315a24: 立大輪壇。文分爲四。初明護方處。二
T2225_.61.0315a25: 曼荼羅。三説圖畫諸尊。四叙入壇供
T2225_.61.0315a26: 。此即初也。疏云。於應作曼荼羅中。如
T2225_.61.0315a27: 法式結跏趺坐已。諦想己身是如來身。此想
T2225_.61.0315a28: 成就即結摩訶薩埵大契。故云如教乃至思
T2225_.61.0315a29: 惟加持云云 是依四卷經而解。今具引
T2225_.61.0315b01: 文明之。經第三初紙云。所應作漫荼羅。於
T2225_.61.0315b02: 中如法式坐修習加持自身。以爲摩訶
T2225_.61.0315b03: 菩提薩埵摩訶契謂金剛薩
埵契是也
 具此契法加持
T2225_.61.0315b04: 已。而起以止羽金剛拳。觀羽執跋折羅
T2225_.61.0315b05: 威猛相。普遍觀察處置稱我跋折羅薩埵
T2225_.61.0315b06: 而按行之。六卷經第四初下云。爾時世尊修
T2225_.61.0315b07: 瑜伽者結跏趺坐已。諦想己身是如來。此
T2225_.61.0315b08: 想成就修加持法。即結摩訶菩提薩埵大契
T2225_.61.0315b09: 即金剛薩
埵契是
既加持已以止羽金剛拳。觀羽
T2225_.61.0315b10: 跋折羅。觀察作壇場處。以雄武相
T2225_.61.0315b11: 折羅薩埵行之今經文略。今依二經
T2225_.61.0315b12: 解者。此中有三。初結跏趺坐諦觀己身是如
T2225_.61.0315b13: 今初二句是也。蘇悉地經第二十九云。結
T2225_.61.0315b14: 跏趺坐作扇底迦上成就法。是佛部坐故住
T2225_.61.0315b15: 此坐相故云如教等。二以薩埵印持自
T2225_.61.0315b16: 。此具三密。大薩埵印謂身密也。思惟意密
T2225_.61.0315b17: 也。印必具眞言故。具三密以加自身也。
T2225_.61.0315b18: 窃惟此二種觀。恐當大日經毘盧遮那及金
T2225_.61.0315b19: 剛薩埵觀。疏第五十四云。若行阿闍梨事時。
T2225_.61.0315b20: 即應自身毘盧遮那。若作縁漫荼羅
T2225_.61.0315b21: 諸作務時。即以自身金剛薩埵云云
T2225_.61.0315b22: 宋譯云。如教次第應立曼荼羅中諸相
T2225_.61.0315b23: 。若依此經。此二句總明造立曼荼羅義
T2225_.61.0315b24: 安立者謂施設義也。指自身加持線抨圖畫
T2225_.61.0315b25: 。云曼荼羅諸相分。與今經其意大異也。
T2225_.61.0315b26: 住印下第三明結方。住印相兩經分明可
T2225_.61.0315b27: 見。前結跏趺坐加持自身。既加持已次當
T2225_.61.0315b28: 立結方故云當起。宋譯云。於前印處
T2225_.61.0315b29: 起。謂於前坐處而起立也 顧視於諸方
T2225_.61.0315c01: 者。六卷云觀察作壇場所。謂觀察壇四方
T2225_.61.0315c02: 而爲結護也。宋譯云如理觀視於諸方 倨
T2225_.61.0315c03: 傲而按行者。謂住薩埵威儀。東西南北次第
T2225_.61.0315c04: 按行而爲結護。宋譯云。以高擧相次第行。
T2225_.61.0315c05: 高擧是慢相。止羽金拳觀羽跋折羅謂之慢
T2225_.61.0315c06: 。即是薩埵威儀也。六卷云雄武相。即是倨
T2225_.61.0315c07: 傲異稱。倨傲者惠琳此經音云。上居御反。
T2225_.61.0315c08: 廣雅倨慢也。説文不遜也。從人居聲也。下五
T2225_.61.0315c09: 告反。廣雅傲慢也。杜註左傳不敬也。説文亦
T2225_.61.0315c10: 倨也。從人敖聲也。義述云。金剛慢菩薩以
T2225_.61.0315c11: 無過上智。令一切衆生悉證毘盧遮那如來
T2225_.61.0315c12: 。於世出世間皆得自在。所以住傲誕威
T2225_.61.0315c13: 。而現其我無我倶幻平等智身。誦金剛薩
T2225_.61.0315c14: 埵者。四卷云。稱我跋折羅薩埵而按行。梵
T2225_.61.0315c15: vajrasatvaha@mha@m即我也。宋云金剛薩埵
T2225_.61.0315c16: 念誦。即念誦此眞言也
T2225_.61.0315c17: 以新線善合至應飾五輪壇。釋曰。第二明
T2225_.61.0315c18: 曼荼羅。依大日經。疏造曼荼羅略有十種支
T2225_.61.0315c19: 。於絣定界位前治地定地等衆多支
T2225_.61.0315c20: 。今經略之。故四卷經線抨前云。其作壇
T2225_.61.0315c21: 處或別作淨室或舊淨室。擇地等法不
T2225_.61.0315c22: 蘇悉地經。及治地用瞿魔塗淨准云云
T2225_.61.0315c23: 中亦有多支分。初二句明合線法。以新線
T2225_.61.0315c24: 善合者。緩急得所所作契法是云善合。大日
T2225_.61.0315c25: 疏第五云。次當金剛線法。凡作綖當
T2225_.61.0315c26: 上好細具縷。香水洗之令清淨。令潔淨童
T2225_.61.0315c27: 女右縒合之。合五色縷五如來眞言
T2225_.61.0315c28: 各持一色。然後以成辨諸事眞言總加
T2225_.61.0315c29: 。第十五云。凡合線時。若一一依法者。當
T2225_.61.0316a01: 別造曼荼羅置寶瓶香花塗香燈等及諸
T2225_.61.0316a02: 飮食。作種種供養更問
方法
然後令童女合之。
T2225_.61.0316a03: 當先爲受八戒新淨衣。香水澡浴使
T2225_.61.0316a04: 外清淨。坐於壇中而合之。合線之法。先
T2225_.61.0316a05: 預作細絲極均調。大小緩急皆令所。
T2225_.61.0316a06: 又不中間斷續連接之也。又合時以
T2225_.61.0316a07: 口也。毎一色絲來去。襵牒使九絲
T2225_.61.0316a08: 然後合爲一縷。其絲但有一頭。而屈襵之
T2225_.61.0316a09: 中間不接。一縷一色。凡五色合爲一繩
T2225_.61.0316a10: 也。若合繩緩急麁細不調。又不心作
T2225_.61.0316a11: 則生障法。損師亦損弟子。或令其發狂亂
T2225_.61.0316a12: 。不愼也 應量以端嚴者。隨壇大
T2225_.61.0316a13: 線有長短。量法得宜故云應量。能調得
T2225_.61.0316a14: 中。不緩不急故云端嚴。宋譯云稱其分量
T2225_.61.0316a15: 而善用。四卷云。次搓緊合雜繩。具足端嚴稱
T2225_.61.0316a16: 其肘量 以線智應抨等者。此二句明
T2225_.61.0316a17: 界域。疏第五十四云。若淺行阿闍梨則須
T2225_.61.0316a18: 於法則。於晝日分即規畫界域。以白檀
T2225_.61.0316a19: 定諸尊形位分段。至日將夕豫備
T2225_.61.0316a20: 花燈燭等皆令素辨云云宋譯云行人持
T2225_.61.0316a21: 以抨量。四卷云。智者隨其力能。以繩絣
T2225_.61.0316a22: 今經五字爲句。文略難解。智謂智者
T2225_.61.0316a23: 四卷即是行人宋譯行人即阿闍梨也。謂阿闍
T2225_.61.0316a24: 梨以線應曼荼羅界域。抨明藏經作絣。
T2225_.61.0316a25: 玉曰抨普耕切撣也。龍龕手鑑抨普耕切彈
T2225_.61.0316a26: 也。並非今義也。絣玉曰方幸切無文綺也。
T2225_.61.0316a27: 正字通補耕切音崩。説文氐人殊縷布名也。
T2225_.61.0316a28: 又以繩直物也。又曰拼&T012365;枰通今按抨當
T2225_.61.0316a29: 絣。音同故通用也。隨力者。明曼荼羅大小
T2225_.61.0316b01: 分量。分量無定故云隨力。宋譯云隨力應
T2225_.61.0316b02: 作曼荼羅。四卷云。隨其力能繩絣其壇
T2225_.61.0316b03: 又次文廣明此義云。若爲閻浮提自在王
T2225_.61.0316b04: 或爲轉輪王。應壇場周圍過一由旬
T2225_.61.0316b05: 大威徳阿闍梨漸小亦應乃至四肘量。智
T2225_.61.0316b06: 者觀察應堪受化者隨意度量。結其壇場
T2225_.61.0316b07: 亦無過失。爲益應所化。金剛薩
T2225_.61.0316b08: 埵置立壇場。號爲金剛界等如經所説。設
T2225_.61.0316b09: 掌中意作彼等一切壇場能作利益
T2225_.61.0316b10: 何況地上六卷與
少異
四方應四門下。明曼荼羅
T2225_.61.0316b11: 莊嚴相。此中亦有多義。是明四方四門。疏
T2225_.61.0316b12: 第十六云。四方之門即是四念住。標是四梵
T2225_.61.0316b13: 住也。涅庾奇是門都羅亦是旗也。即是標也。
T2225_.61.0316b14: 第六云。四門是四靜慮亦是四攝法門。標是
T2225_.61.0316b15: 四梵住宋譯云其壇四方四門。四卷云
T2225_.61.0316b16: 形四方四門以四吉祥莊飾。若依此二經
T2225_.61.0316b17: 今經異。四方者謂方壇。故云壇形四方。若此
T2225_.61.0316b18: 義者標&T047368;亦有異。第六云。若作深密釋者。
T2225_.61.0316b19: 四面方相正直均平等。是四念處義文四念
處者。深
T2225_.61.0316b20: 祕釋者。a@aa@ma@h因行
證入四門具如&T047368;
四刹而嚴飾者。宋譯云
T2225_.61.0316b21: 以四刹而莊嚴。四刹謂門標也。刹謂表刹。具
T2225_.61.0316b22: 前引名義集而辨。今門標上懸幡莊嚴故云
T2225_.61.0316b23: 四刹。大日經入祕密曼荼羅位品云。五寶間
T2225_.61.0316b24: 錯懸大寶蓋嚴門標。衆色旒蘇。其相廣
T2225_.61.0316b25: 長。寶鈴白拂名衣旛珮綺絢垂布而挍飾之
T2225_.61.0316b26: 第十六釋云。都羅亦是旗也。即是標。雜色者
T2225_.61.0316b27: 但五方之色。更有種種雜色也。此雜色
T2225_.61.0316b28: 幡其相廣長而在門標之上云云雜色幡者經
T2225_.61.0316b29: 言衆色旒蘇具如疏私
&T047368;
即是表刹也。四卷
T2225_.61.0316c01: 云。四門以四吉祥莊嚴。具四吉祥者即四
T2225_.61.0316c02: 旛也。四卷經翻dhvaja百八
名中
菩提場經
T2225_.61.0316c03: 第四不空本偈。明眞言中dhva@m字義云具一切
T2225_.61.0316c04: 吉祥又或處云吉祥旛。應知吉祥者即旛
T2225_.61.0316c05: 義也 四線而交絡者。此明曳線法。謂以
T2225_.61.0316c06: 色線絡四門及四橛而爲界道。故云
T2225_.61.0316c07: 。四卷云四道繩。疏第六云。并備五色
T2225_.61.0316c08: 。皆以不動眞言或降三世眞言。加持一百
T2225_.61.0316c09: 八遍或一千八十遍。阿闍梨正作法夜既畫
T2225_.61.0316c10: 曼荼羅竟。先觀中台及第一院闕少
T2225_.61.0316c11: 即下金剛橛。其金剛橛以金剛線周匝圍
T2225_.61.0316c12: 之。至通門處則止不横斷。三重皆如
T2225_.61.0316c13: 之。若不爾者其第三院必應具依
T2225_.61.0316c14: 。勿闕少。至通門處線隨門標
T2225_.61.0316c15: 屈曲而上。使云云 繪綵鬘莊嚴者。
T2225_.61.0316c16: 此明四門莊嚴。宋譯云繪帛妙線等莊嚴。四
T2225_.61.0316c17: 卷云繪綵旛蓋懸以莊嚴。前引入祕密曼荼
T2225_.61.0316c18: 位品。旛珮綺絢垂布等是也。具如第十六
T2225_.61.0316c19: 疏釋。疏明其標相云。私謂即是如文著
T2225_.61.0316c20: 色衣之義也。從第一無相之法而出生如
T2225_.61.0316c21: 是大悲藏生之相。普現色身。種種方便説
T2225_.61.0316c22: 量法。是雜色義也。雜色幡以來皆在門標
T2225_.61.0316c23: 也。隅分一切處等三句明處處鈿飾也。宋譯
T2225_.61.0316c24: 云。於其四隅諸分位及諸門戸相合處。各各
T2225_.61.0316c25: 飾金剛寶。四卷云。於諸角分門闕出眺間
T2225_.61.0316c26: 金剛寶間飾 隅分一切處者。謂壇四
T2225_.61.0316c27: 隅。四即一切義也 門戸於合處者。謂門戸
T2225_.61.0316c28: 相合處以金剛寶而鈿飾也和所謂金
具飾也
琳音云
T2225_.61.0316c29: 鈿飾上田練反借音用本音田。下昇織反以
T2225_.61.0317a01: 寶厠鈿而飾之。四卷云。闕出眺間者。闕出
T2225_.61.0317a02: 猶如出沒。謂彫刻爲和所云保里毛能
寸加志之類也
T2225_.61.0317a03: 其間隙望外物故云眺間。恐是窓牖之
T2225_.61.0317a04: 類耳 應抨外輪壇等二句。明外曼荼羅
T2225_.61.0317a05: 宋譯云。次第抨外曼荼羅外壇中心如
T2225_.61.0317a06: 。四卷云。其門外須門闊狹半引外。
T2225_.61.0317a07: 一倍各各横屈准上齊量。各各竪畫兩
T2225_.61.0317a08: 邊相望横畫爲合。取其外圍一面三分之一
T2225_.61.0317a09: 心環遶爲輪。又取其中三分之一。從
T2225_.61.0317a10: 上。環遶爲輪。其壇中夾門子輪。縱横下
T2225_.61.0317a11: 八線道。跋折羅如殿柱想以成八柱
T2225_.61.0317a12: 其大圓輪。亦跋折羅像皆五色作。或一百八
T2225_.61.0317a13: 或三十七鋒相拄接。從門至東北角
T2225_.61.0317a14: 吉祥門柱。如是外壇。智者以此法畫已於
T2225_.61.0317a15: 彼似月輪此一章未
審更檢
應入於中宮等五句。明
T2225_.61.0317a16: 内曼荼羅。宋譯云。復次漸入於中宮。以
T2225_.61.0317a17: 金剛線善抨量。設以八柱而間飾於彼金
T2225_.61.0317a18: 剛勝住處。而復飾以五輪壇。四卷云。入
T2225_.61.0317a19: 中宮置金剛線道。以八柱而爲莊飾。竪
T2225_.61.0317a20: 於金剛柱上。各以五月輪此五月輪者。是但柱
上莊嚴非輪坦也。
T2225_.61.0317a21:
 解云。中宮者謂中胎也。八柱者是中
T2225_.61.0317a22: 宮莊嚴。於八柱中先置五佛位故。云
T2225_.61.0317a23: 剛勝柱五輪壇。五輪壇即五佛位也
T2225_.61.0317a24: 柱字和刻一本作極。恐寫誤。明藏本作柱。宋譯
勝位處。按stambha柱也。stita住也。聲勢相近
然諸
T2225_.61.0317a25: 佛境界經八柱在門外。經下九紙云。欲
T2225_.61.0317a26: 先立四方界。乃至門外左右各立一柱。一
T2225_.61.0317a27: 一柱上安五明鏡滿月輪云云 此經滿
T2225_.61.0317a28: 月但是莊嚴而非尊位。與今經異。大日經
T2225_.61.0317a29: 亦八柱在門外
T2225_.61.0317b01: 於中曼荼羅至次第而圖畫。釋曰。從此以下
T2225_.61.0317b02: 第三明圖畫諸尊。於中爲五。初明中曼荼
T2225_.61.0317b03: 。二明四曼荼羅。三明八供養。四明四攝
T2225_.61.0317b04: 五明摩訶薩等。此即初也。於中初二句明
T2225_.61.0317b05: 中央毘盧遮那像也。四卷云。於内壇中
T2225_.61.0317b06: 各置佛像。宋云。於是所立輪壇中前五輪
壇中央
T2225_.61.0317b07: 教安立佛形像。佛一切等一偈明四波
T2225_.61.0317b08: 羅蜜也。佛謂中央毘盧遮那。一切周圍謂四
T2225_.61.0317b09: 波羅蜜。四即一切義也。是毘盧遮那四親近。
T2225_.61.0317b10: 故云佛一切周圍。於前五輪壇中繞中
T2225_.61.0317b11: 故云周圍。周圍即眷屬威儀也。是圍
T2225_.61.0317b12: 中位故云於中。四卷經明四佛畢云。於
T2225_.61.0317b13: 部中各依本方四波羅蜜。三昧耶是定
T2225_.61.0317b14: 義。四波表定徳故云四三昧耶。是毘盧遮
T2225_.61.0317b15: 那中智之定。故嘆云勝。前嘆中央金剛
T2225_.61.0317b16: 勝柱。其定非勝。豈配中智之。金寶法
T2225_.61.0317b17: 業爲其次第。故云次第而圖畫。宋譯云。於
T2225_.61.0317b18: 彼中心曼拏羅佛像。周圍當布四勝三昧
T2225_.61.0317b19: 耶印契。如其次第圖畫
T2225_.61.0317b20: 金剛進而歩至金剛巧等壇。釋曰。此三行偈
T2225_.61.0317b21: 第二明立四曼荼羅。文分爲二。初一偈
T2225_.61.0317b22: 四輪壇各安立四佛。後兩行偈明
T2225_.61.0317b23: 立各四親近等也。金剛歩而進者。明
T2225_.61.0317b24: 荼羅威儀也。四卷經云。復以金剛勢擘過
T2225_.61.0317b25: 入於四壇。金剛勢者以意擎擧所畫於金
T2225_.61.0317b26: 剛線。若入若出。畫壇人不驀金剛線
T2225_.61.0317b27: 。應密語擧之從下過。不三摩耶。即
T2225_.61.0317b28: 此密語。唵跋折羅鞞伽此二字
本無
羯囉二合
T2225_.61.0317b29: 六卷本無
鞞伽二字
宋譯第十五二十紙云。若下線時
T2225_.61.0317c01: 注念出入違分限。以金剛歩
T2225_.61.0317c02: 次行。彼諸壇界皆依法。金剛大明曰。嚩日
T2225_.61.0317c03: 二合一句又第十十四金剛歩明曰。唵
T2225_.61.0317c04: 嚩日囉二合訖囉二合摩吽引一句
T2225_.61.0317c05: krama歩也千字文vajrakrama是金剛歩。故
T2225_.61.0317c06: 六卷無鞞伽二字vega是迅疾義。何是金
T2225_.61.0317c07: 剛迅疾。眞言云。吠疏第六十六云。既
T2225_.61.0317c08: 結界竟當門出入。不輒越餘處。毎
T2225_.61.0317c09: 時仍須不動眞言。若是瑜伽阿闍梨亦
T2225_.61.0317c10: 周匝以線圍斷。若須出入時。想
T2225_.61.0317c11: 而於下過過已即還如故。或去門遠急
T2225_.61.0317c12: 出入者。當自身作毘盧遮那。以無礙
T2225_.61.0317c13: 越線之想。隨意出入無咎也 於
T2225_.61.0317c14: 四曼荼等二句。明立四佛。四曼荼者。謂
T2225_.61.0317c15: 東南西北四壇位也。阿閦毘等者。正明
T2225_.61.0317c16: 四佛。具擧東方取餘三故云等。四即一
T2225_.61.0317c17: 切義故云安立一切佛。五密軌四紙云。一切
T2225_.61.0317c18: 印者。四種智印即例也。宋譯云。次第安四曼
T2225_.61.0317c19: 拏羅。所謂阿閦佛等四一切佛像皆安立。應
T2225_.61.0317c20: 作不動等下。次明立四親近。於中初二
T2225_.61.0317c21: 句明東方。初句可知 劑金剛持等者。明
T2225_.61.0317c22: 藏經劑作齊字。今經寫誤。宋譯云持金剛等
T2225_.61.0317c23: 衆齊等 解云。持金剛等者。擧金剛薩埵
T2225_.61.0317c24: 取王等三下等字
皆准知
即當今經持等。衆謂四
T2225_.61.0317c25: 義。或三已上爲衆。或四已上爲衆。故今四
T2225_.61.0317c26: 衆也。齊等猶如平等。即三昧耶義也。
T2225_.61.0317c27: 四卷云執金剛等四三摩耶。應知衆齊等即
T2225_.61.0317c28: 四三昧耶也。前明金剛薩埵中云平等智
T2225_.61.0317c29: 亦云金剛平等。是東方金剛平等四親近故。
T2225_.61.0318a01: 衆齊等。四卷云。阿閦等四佛皆應布置。初
T2225_.61.0318a02: 金剛方阿閦鞞壇。具以執金剛等四
T2225_.61.0318a03: 三昧耶尊勝者。想四方佛面向毘盧遮那座。
T2225_.61.0318a04: 先畫執金剛阿閦前。次畫右。次左。次後。
T2225_.61.0318a05: 諸部准此。金剛藏等者。此明南方也。宋譯
T2225_.61.0318a06: 金剛藏等衆圓滿。等及衆義如前可知。
T2225_.61.0318a07: 是南方増益門衆故云圓滿。四卷云。次至
T2225_.61.0318a08: 寶方。寶生壇圓滿金剛藏等。金剛眼等二句
T2225_.61.0318a09: 西方也。宋譯云金剛眼等衆清淨。是西
T2225_.61.0318a10: 方清淨門衆故云清淨。四卷云次華方阿彌
T2225_.61.0318a11: 陀壇清淨金剛眼等。應畫不空等二句。明
T2225_.61.0318a12: 也。宋譯云金剛巧業應畫。是北方事業
T2225_.61.0318a13: 門衆故云巧業等。四卷云業方不空悉地壇
T2225_.61.0318a14: 金剛毘首等。疏引四卷畢解云。金剛寶名
T2225_.61.0318a15: 藏。以金剛幢名爲滿云云此釋難依。圓
T2225_.61.0318a16: 滿清淨等皆通四菩薩。何但金剛幢爲滿。金
T2225_.61.0318a17: 剛利爲清淨
T2225_.61.0318a18: 安立於輪隅至應畫佛供養。釋曰。此一偈三
T2225_.61.0318a19: 八供養菩薩二。初二句明内四供
T2225_.61.0318a20: 後二句明外四供也。四卷云。輪内四隅置
T2225_.61.0318a21: 四内供養。初從火天方順旋而作終風天
T2225_.61.0318a22: 。外壇四角線道之中置外供養。作法同
T2225_.61.0318a23: 前 解云。東南火天。西南涅哩底。西北風
T2225_.61.0318a24: 天。東北伊舍尼自在天是與後天次第同也。
T2225_.61.0318a25: 若火天東南初。當伊舍尼東北何故云
T2225_.61.0318a26: 風天方耶。故高麗藏本作終自在天。應
T2225_.61.0318a27: 是正本。然六卷亦云終風天方。最可疑矣
T2225_.61.0318a28: 門中一切處守護門四衆。釋曰。此第四明
T2225_.61.0318a29: 四攝也。宋譯云。然後於彼四門中四守
T2225_.61.0318b01: 護門大明王四卷與此大同。
故不
六卷云。於四門
T2225_.61.0318b02: 四攝等。帝釋方爲首置都印主。如
T2225_.61.0318b03: 之。門中一切處者稱四門一切處。故
T2225_.61.0318b04: 宋譯等皆云四門中也。六卷云帝釋方
T2225_.61.0318b05: 謂東方。東方爲首。如次焔摩南方嚩嚕拏西
T2225_.61.0318b06: 毘沙門北方次第安立也。都印者恐是鉤
T2225_.61.0318b07: 印。鉤總具四攝故。具如上辨。又依聖位經
T2225_.61.0318b08: 鉤守菩提心戸東門月輪。索守功徳戸
T2225_.61.0318b09: 南門月輪鎖守智慧戸西門月輪。鈴
T2225_.61.0318b10: 精進戸北門月輪。故云守護門
T2225_.61.0318b11: 安立於外壇應畫摩訶薩。釋曰。此第五明
T2225_.61.0318b12: 訶薩等方壇。宋譯云。次復於外輪壇處
T2225_.61.0318b13: 立大薩埵。六卷云。壇四周線道之中置
T2225_.61.0318b14: 十六大菩薩。所謂彌勒次不空見。次能捨一
T2225_.61.0318b15: 切惡趣。次樂謬一切黒闇憂惱。次香象。次勇
T2225_.61.0318b16: 猛。次虚空藏。次智幢。次無量光。次月光。次
T2225_.61.0318b17: 賢護。次光網。次金剛藏。次無盡意。次辯積。
T2225_.61.0318b18: 次大光明。以妙塗香方壇外或一肘二肘細
T2225_.61.0318b19: 塗拭已。畫不退轉等諸大菩薩云云四卷此
T2225_.61.0318b20: 次擧諸天等。經第三七紙云。乃至諸輪轉有
T2225_.61.0318b21: 。摩訶大威徳者。其金剛阿闍梨應惟是
T2225_.61.0318b22: 等及餘外壇中。毘盧遮那等諸天止住欲界
T2225_.61.0318b23: 者。意樂調伏煩惱者及舍利弗等。無量諸比
T2225_.61.0318b24: 丘來詣者。皆思惟之。又想大自在天共其妻
T2225_.61.0318b25: 眷屬侍從衆等。又想虚空天歡喜自在天。及
T2225_.61.0318b26: 商主天有四姉妹者。摩訶迦羅難提繋攝嚩
T2225_.61.0318b27: 羅都沒嚧羅陀天。及想諸曜等差別名又種
T2225_.61.0318b28: 種密語神王世間迦樓等云云
T2225_.61.0318b29: 即勝三昧耶至應滿一切壇。釋曰。從此以下
T2225_.61.0318c01: 卷末。此第四明入壇供養。此中有四節
T2225_.61.0318c02: 初勝三昧耶等者。明勝三世三昧
T2225_.61.0318c03: 難調等事。四卷云。次明儀式。金剛阿闍梨
T2225_.61.0318c04: 上所説位布置已。復依法住瑜伽。號
T2225_.61.0318c05: 跋折囉吽迦羅。即説此吽迦羅三摩地法
T2225_.61.0318c06: 復想自身微有竪牙。以瞋怒面而笑。又想
T2225_.61.0318c07: 左脚大自在天。以右脚大自在妻
T2225_.61.0318c08: 乳房是明除障法。即與大日經息障品説
T2225_.61.0318c09: 同也。是勝三世三昧故云勝三昧耶。金剛師
T2225_.61.0318c10: 入已者。此正明阿闍梨入於壇場。故云
T2225_.61.0318c11: 。金剛師即阿闍梨故。宋譯云金剛阿闍梨
T2225_.61.0318c12: 入已。四卷云。次結摩訶三摩耶契而執
T2225_.61.0318c13: 。爲阿闍梨自在者愍利益諸衆生故。
T2225_.61.0318c14: 壇場即誦本密語。如法奉獻諸佛華
T2225_.61.0318c15: 。或以身。或以心一迴右旋其壇。却至
T2225_.61.0318c16: 金剛儀式。復取其鬘自身頂上。誦
T2225_.61.0318c17: 本密語而鬘之 摧印而遍入者。摧印應
T2225_.61.0318c18: 開門印。故宋譯云開印普遍爲警覺。四卷云。
T2225_.61.0318c19: 復以瑜伽速疾而右旋住夜叉方門。勝
T2225_.61.0318c20: 伏三界世間形相以意而開四金剛門。即説
T2225_.61.0318c21: 開門契。結二金剛拳之。以進力度
T2225_.61.0318c22: 仰相拄。檀慧度互相鉤以瞋怒意。竪進力
T2225_.61.0318c23: 撥開。此是最上開門契。復爲益諸衆
T2225_.61.0318c24: 故。應此密語門。密語曰。唵跋折羅
T2225_.61.0318c25: 糯嚧特伽二合吒耶三摩耶鉢羅二合吠舍耶
T2225_.61.0318c26: 句義云。vajradb@aro金剛門也。dgha@taya開也。ro字點u
也。udgha@taya開也。samaya平等也。pravezaya
T2225_.61.0318c27: 也。h@u@m我也。總云我開
剛門。令諸尊平等入
復以瑜伽於諸門
T2225_.61.0318c28: 於夜叉方門開已。次如法開焔羅方門
T2225_.61.0318c29: 其次轉住開於帝釋方門。次如法開龍方
T2225_.61.0319a01: 。諸開門倣此當門而開今以摧印
T2225_.61.0319a02: 於四門而遍入已。爲諸供養故云摧印
T2225_.61.0319a03: 而遍入。眞言中pravezaya即遍入也。智界&T047368;
T2225_.61.0319a04: 明達云。開門印壇四方蓮花門。謂常樂我淨
T2225_.61.0319a05: 梁攝論第四十八五紙云。蓮花有四徳
T2225_.61.0319a06: 一香。二淨。三柔軟。四可愛。譬如法界眞如
T2225_.61.0319a07: 總有四徳。謂常・樂・我・淨。於衆花中最大
T2225_.61.0319a08: 勝故名爲王。譬如法界眞如一切法中最勝
T2225_.61.0319a09: 此華爲無量色相。功徳聚所莊嚴。能爲
T2225_.61.0319a10: 切法依止今云。東門常徳者。常金剛
T2225_.61.0319a11: 義。蓮花氣周遍也。初a字菩提心義也。南門
T2225_.61.0319a12: 樂徳者。樂寶珠圓滿可愛相。是@a字萬行義
T2225_.61.0319a13: 也。西門我徳者。我一切智智。瑜伽自在蓮花
T2225_.61.0319a14: 柔軟徳。即a@m字成菩提也。北門淨徳者。成
T2225_.61.0319a15: 所作智佛事生事。大涅槃界寂中事業蓮花
T2225_.61.0319a16: 性淨徳。即a@h字義也。蓮花者中央法界體性。
T2225_.61.0319a17: 謂法界眞如也。蓮花之門名蓮花門。依主
T2225_.61.0319a18: 釋也。今經供養義略而不明。四卷經次文云。
T2225_.61.0319a19: 其次用殊妙金瓶。或以銀瓶。盛一切寶及
T2225_.61.0319a20: 妙香藥。合水盛之。以妙扶條於瓶中
T2225_.61.0319a21: 其口上種種果子及諸名華以爲
T2225_.61.0319a22: 。復以塗香則塗之。以雜色繒綵
T2225_.61.0319a23: 瓶頸種種莊嚴已。應專一心以密語
T2225_.61.0319a24: 之。於其本位各置一瓶。如其不辨遍
T2225_.61.0319a25: 四角。及於入門各置一瓶。布列香華雜果
T2225_.61.0319a26: 種種供養云云 此諸遍入噁等已下四句明
T2225_.61.0319a27: 啓請伽陀也。眞言初有a是爲種子。今
T2225_.61.0319a28: 入聲字以爲對譯。其實無點a字。例如
T2225_.61.0319a29: 悉曇初a。北本涅槃云噁。南本云阿。亦
T2225_.61.0319b01: 宋譯作阿字。阿字是遍入義。故云此諸遍入
T2225_.61.0319b02: 。然高麗及明藏本云遍入心。心謂心眞言。
T2225_.61.0319b03: 是種子故云心也。宋譯云。次誦金剛警覺
T2225_.61.0319b04: 。阿字是爲所教令遍入即警覺義。鈴
T2225_.61.0319b05: 眞言veza遍入義。鈴亦具警覺義故宋云
T2225_.61.0319b06: 也 請勅如本教者。請勅即教令。謂教
T2225_.61.0319b07: 令諸尊道場也。如本教者伽陀中云
T2225_.61.0319b08: 教請是也 自身加持等者。謂阿闍梨加
T2225_.61.0319b09: 持自身也。六卷云。結加持契上從心至
T2225_.61.0319b10: 頂作加持已。結請會契自稱己名。啓
T2225_.61.0319b11: 一切如來及諸菩薩集壇場云云 作已
T2225_.61.0319b12: 稱自名者。檜尾&T047368;云。次啓白於聖尊。是説
T2225_.61.0319b13: 誦伽陀也。口決云。稱行者名。次誦眞言。至
T2225_.61.0319b14: 眞言終娑嚩賀。其二頭相鉤頂印散。智界
T2225_.61.0319b15: &T047368;云。先稱名。比丘某甲。四卷云。以此如
T2225_.61.0319b16: 。求請教令。加持自己等既作已。即結
T2225_.61.0319b17: 請會契而稱自名。啓請一切如來及菩薩衆
T2225_.61.0319b18: 。願垂降赴三唱此伽他曰。願來一切諸
T2225_.61.0319b19: 有中。唯一堅實祕密者。用能折伏暴惡魔
T2225_.61.0319b20: 證無邊離自性。我今鉤召依教請。願周雲
T2225_.61.0319b21: 海來集會。六卷云。一切請有中。堅實尊無
T2225_.61.0319b22: 上。遠離於生滅。隨應現世間。降伏一切魔
T2225_.61.0319b23: 救世大悲者。願悉受我請降此道場
T2225_.61.0319b24: 覺句義云。@ay@a@mtu請歟sarve一切也bhuvanai
T2225_.61.0319b25: 諸有也。bhidha
有。na諸歟
ka一也na@m字點e
eka一也
sar@a@h堅實
pral@a
T2225_.61.0319b26: mit@a@hze@saka@thoramar@a@hsak@satk@rt@an@a@m 無邊也nta
T2225_.61.0319b27: bhavasva自也bh@av@a@h性也svaya@mbhuvonantabhavasva
T2225_.61.0319b28: bh@av@a@h。今按pral@ama首也。故翻尊無上歟。亦
T2225_.61.0319b29: 祕密儀prati祕密也。又ita此岸也
T2225_.61.0319c01: 仁王陀
羅尼釋
此岸即世間也。ze@sa現義。故云
T2225_.61.0319c02: 隨應現世間ka@thora拆伏及降伏義。mar@a@h
T2225_.61.0319c03: 也。傍二點界畔義。餘皆准知。sak@sa親護也。
T2225_.61.0319c04: 故六卷翻救世大悲者歟。svaya@mbhuvo自然智
T2225_.61.0319c05: 疏第
五卷
nanta觀也
第十
bhava有也。svabh@av@a@h
T2225_.61.0319c06: 自性也。四卷云我今鉤召等。今未審 應
T2225_.61.0319c07: 以金剛成已下二偈。正明金剛王召集也。應
T2225_.61.0319c08: 以金剛成者。宋譯云然後金剛作成就。謂啓
T2225_.61.0319c09: 請畢然後結金剛鉤集聖衆。是云金剛
T2225_.61.0319c10: 作成就。今文甚略。金剛謂金剛作業。成即成
T2225_.61.0319c11: 就也 薩埵金剛鉤者。正明金剛王契。金剛
T2225_.61.0319c12: 師則結者。謂阿闍梨結成此印也。宋云。金
T2225_.61.0319c13: 剛阿闍梨次結薩埵金剛鉤印 召集作彈
T2225_.61.0319c14: 指者。明其印。具如下引四卷經。宋譯云。復
T2225_.61.0319c15: 彈指遍警覺 應請一切佛者。具當
T2225_.61.0319c16: 一切佛菩薩。偈句略故但擧諸佛。宋譯云
T2225_.61.0319c17: 請一切佛菩薩 刹那項等者。明聖衆速疾
T2225_.61.0319c18: 集會也。謂十方世界恒沙諸佛。及微塵數諸
T2225_.61.0319c19: 賢聖衆皆悉來會也。別擧金剛薩埵者謂菩
T2225_.61.0319c20: 提心也。今轉行者本有菩提心。爲修生菩
T2225_.61.0319c21: 提心故別請薩埵也。四卷云。次結雲集契
T2225_.61.0319c22: 薩埵金剛堅牢契已。屈進力度忍願
T2225_.61.0319c23: 度傍。稍屈相離如鉤形。彼金剛契分已即
T2225_.61.0319c24: 臂以手左内右外抱胸。便以兩手數彈
T2225_.61.0319c25: 指出聲。召請一切如來使雲集。即誦
T2225_.61.0319c26: 密語。唵跋折囉三摩闍穰而佉切穰字
T2225_.61.0319c27: 大身菩薩金剛雲集。於虚空中思惟。以
T2225_.61.0319c28: 左右手金剛杵及犍搥之。出聲遍滿
T2225_.61.0319c29: 虚空。爾時纔出此方便。即從諸方一切世
T2225_.61.0320a01: 界微塵數諸如來。及與諸菩薩衆會。以
T2225_.61.0320a02: 剛彈指方便。發悟一切世界周流雲海。皆來
T2225_.61.0320a03: 會於修行菩薩行持誦門師前而住。眞言
T2225_.61.0320a04: 句義云。vajrasamaja金剛雲集義
又普集義
ja@h種子也
鉤召義
T2225_.61.0320a05: 集會曼荼羅至慈友而安立。釋曰。此第二明
T2225_.61.0320a06: 百八名而讃嘆亦爲二。初正明讃。後
T2225_.61.0320a07: 諸佛歡喜。是即初也。宋譯云。遍滿一切
T2225_.61.0320a08: 曼拏羅。普遍召請咸來集。然後次應
T2225_.61.0320a09: 。金剛薩埵乃親近。一遍應百八名。依
T2225_.61.0320a10: 法次第而稱讃。四卷云。次誦如上所説一百
T2225_.61.0320a11: 字密語。及以遏伽水而奉獻之。次修
T2225_.61.0320a12: 金剛薩埵大契。速疾誦最上一百八名一遍
T2225_.61.0320a13: 經此次説名賛。
具如上出
今經具三密。大印謂身密。觀金
T2225_.61.0320a14: 剛薩埵者謂意密。一遍稱百八即口密也。則
T2225_.61.0320a15: 速疾者。依四卷經速疾誦讃。六卷及宋譯
T2225_.61.0320a16: 速疾語。大印者。梵字次第云金剛合掌
T2225_.61.0320a17: 由結集則喜等者。次明諸佛歡喜也。宋譯
T2225_.61.0320a18: 云。既集會已施歡喜。一切如來悉堅固。金剛
T2225_.61.0320a19: 薩埵本法成。作大慈友而安住。四卷明
T2225_.61.0320a20: 八名讃畢云。爾時以雲集故一切如來皆歡
T2225_.61.0320a21: 喜便得堅固。又金剛薩埵自爲親友能成
T2225_.61.0320a22: 一切事云云今經文簡依四卷之 由結
T2225_.61.0320a23: 集者。明諸佛歡喜之所由。四卷云以雲集
T2225_.61.0320a24: 。言以金剛王召集。以百八名讃嘆。以
T2225_.61.0320a25: 伽水奉獻等故。爾時諸佛皆悉歡喜故云
T2225_.61.0320a26: 結集則喜。以歡喜故加持行者。令
T2225_.61.0320a27: 提心堅固。故云如來皆堅固。此如來言具
T2225_.61.0320a28: 種義。四卷云一切如來皆歡喜。是已成如來。
T2225_.61.0320a29: 今云如來皆堅固即未成如來也。金剛薩埵
T2225_.61.0320b01: 自成者。宋譯云本法成sv@a自義亦本義也。今
T2225_.61.0320b02: 五字爲句故略去本字。薩埵者勇猛精進義。
T2225_.61.0320b03: 謂勤精進自心無休息。處生死中
T2225_.61.0320b04: 衆生而無厭倦。謂之薩埵本法。應知爲
T2225_.61.0320b05: 即此義也。上明金剛護云。堅精進大護
T2225_.61.0320b06: 名爲大慈友。救濟有情即是薩埵勇猛事
T2225_.61.0320b07: 業。是薩埵自家本法也。四卷意與此不同。
T2225_.61.0320b08: 謂金剛薩埵自爲慈友。成一切衆生所求之
T2225_.61.0320b09: 。故云自爲親友能成一切事六卷云。金剛薩
埵爲其親友
T2225_.61.0320b10: 能成行者
一切事業
T2225_.61.0320b11: 諸門一切處至金剛師事業。釋曰。此第二明
T2225_.61.0320b12: 供養事業。此亦有多事。初二句明四攝業
T2225_.61.0320b13: 諸門一切處者。四即一切義故指四門
T2225_.61.0320b14: 切處。故宋譯云。然後於其四門處金剛鉤等
T2225_.61.0320b15: 作法 鉤等而作業者。此等言非唯索鎖
T2225_.61.0320b16: 鈴等。亦等拍掌閼伽振鈴等。故二卷教王百
T2225_.61.0320b17: 八名次。説四攝金剛拍閼伽振鈴等印言。作
T2225_.61.0320b18: 此等事業故云鉤等而作業。業謂供養事業
T2225_.61.0320b19: 也。然四卷六卷於一百八名前四攝及閼
T2225_.61.0320b20: 。與今經同也 以大羯磨印等者。宋
T2225_.61.0320b21: 譯云。勝大羯磨印等作以三昧法而安立。四
T2225_.61.0320b22: 卷云。次以大羯磨勝上等契思惟已下廣説
磨會三昧耶
T2225_.61.0320b23: 會供養會等
眞言
謂如上供養事業畢。次作羯磨及
T2225_.61.0320b24: 三昧耶印言也。羯磨是諸佛事業。故宋譯云
T2225_.61.0320b25: 印等作。三昧耶者是諸佛本誓故云法而安
T2225_.61.0320b26:  以印三昧耶等者。宋譯云勝三昧耶等
T2225_.61.0320b27: 諸印。薩埵金剛等亦然。疏云。既已安立大印
T2225_.61.0320b28: 三昧耶與薩埵事業。以四攝自成大薩埵
T2225_.61.0320b29: 則一切佛等召集於身中鉤召等。故云
T2225_.61.0320c01: 以印三昧耶等也 今解。此經以印三昧耶
T2225_.61.0320c02: 等者。宋譯云勝三昧耶諸印。恐指供養諸
T2225_.61.0320c03: 。諸經皆次三昧耶會供養會印言故。
T2225_.61.0320c04: 薩埵金剛等者。恐指金剛百字明。二卷教王
T2225_.61.0320c05: 云。當金剛三昧耶而誦金剛百字明。次
T2225_.61.0320c06: 金剛薩埵明三遍五遍或七遍云云 應成
T2225_.61.0320c07: 大薩埵等者。宋譯云。應惹吽鑁呼明
T2225_.61.0320c08: 大薩埵法成就。然後佛等一切衆并大薩埵
T2225_.61.0320c09: 咸集會。依法鉤召即遍入悉得相應而敬愛
T2225_.61.0320c10: 諸經軌中於此處四攝。今且依
T2225_.61.0320c11:
智者更檢 則以密供養等者。宋譯
T2225_.61.0320c12: 云。然作祕密供養事。諸大我者歡喜。此明
T2225_.61.0320c13: 正念誦。二卷教王及蓮心軌等。皆百字明次
T2225_.61.0320c14: 念誦故。即是祕密供養也 應自有情利
T2225_.61.0320c15: 等者。宋譯云。如教利益諸衆生能作一切
T2225_.61.0320c16: 成就事。此明回向也 如是諸壇中等者。此
T2225_.61.0320c17: 爾時婆伽梵大持金剛已下。薩埵應請説科
T2225_.61.0320c18: 總結也。如上所説所作皆是阿闍梨事業故。
T2225_.61.0320c19: 如是諸壇等。宋譯云。如是一切曼拏羅於
T2225_.61.0320c20: 中所有諸法用。是即金剛阿闍梨如教所
T2225_.61.0320c21: 作諸事業
T2225_.61.0320c22:
T2225_.61.0320c23:
T2225_.61.0320c24:
T2225_.61.0320c25: 金剛頂大教王經私&T047368;第十六
T2225_.61.0320c26:  沙門曇寂撰 
T2225_.61.0320c27:   經本第三
T2225_.61.0320c28: 次當廣説金剛弟子入金剛大曼荼羅儀軌。疏
T2225_.61.0320c29: 云。已下第四説教授弟子儀軌等。此門廣説
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