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大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58

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T2213_.58.0545a01: 二。一明牒經。二明隨釋
T2213_.58.0545a02: 初中。交牒可云。下列持明諸忿怒衆云云
T2213_.58.0545a03: 二從此花下。明隨釋中。此花葉下面者。指八
T2213_.58.0545a04: 葉下面也。置諸持明等者。不動降三世等諸
T2213_.58.0545a05: 忿怒持明者等也
T2213_.58.0545a06: 六從其花莖下。明祕密主持其花莖中。又二。
T2213_.58.0545a07: 一明牒經。二明隨釋
T2213_.58.0545a08: 初中。交牒可云。持金剛主菩薩以爲其莖云云
T2213_.58.0545a09: 二從其花下。明隨釋。自可見云云
T2213_.58.0545a10: 七從復有下。明無量大海衆中。又二。一明牒
T2213_.58.0545a11: 經。二明隨釋
T2213_.58.0545a12: 初中。交牒可云。處于無盡大海云云
T2213_.58.0545a13: 二從復有下。明隨釋中。復有無邊大海衆即
T2213_.58.0545a14: 金剛者。指第二重諸金剛等也。以何得知者。
T2213_.58.0545a15: 三悉地云。齊爲大海。從齊已下此地居諸尊
T2213_.58.0545a16: 位。在海岸邊也云云又云。從齊以上至咽諸
T2213_.58.0545a17: 尊隨現成第二重曼荼羅。從齊以下諸尊隨
T2213_.58.0545a18: 現成第三重曼荼羅。即是世間天院也云云
T2213_.58.0545a19: 以齊爲大海。而從齊以上爲第二重。從齊以
T2213_.58.0545a20: 下爲第三重世天院。故知今復有無量大海
T2213_.58.0545a21: 衆即金剛也者。指第二諸金剛等也
T2213_.58.0545a22: 八從其花下。明海岸地居天坐中。又二。一明
T2213_.58.0545a23: 牒經。二明隨釋
T2213_.58.0545a24: 初中。交牒可云。一切地居天等其數無量而
T2213_.58.0545a25: 環繞之云云
T2213_.58.0545a26: 二從其花下。明隨釋中。其花莖下觀爲大海
T2213_.58.0545a27: 水。海岸之外地居天衆各依方觀布之者。大
T2213_.58.0545a28: 海外海岸即是第三重世天院諸尊坐位也。
T2213_.58.0545a29: 故三悉地云。從齊以下諸尊隨現成第三重
T2213_.58.0545b01: 曼荼羅。即是世間天院也云云故知地居天衆
T2213_.58.0545b02: 攝上界天衆也
T2213_.58.0545b03: 妙印鈔卷第六十六 一交了
T2213_.58.0545b04:   御本云元徳三年辛未四月四日加點了
T2213_.58.0545b05:  沙門阿寂六十二 
T2213_.58.0545b06:
T2213_.58.0545b07:
T2213_.58.0545b08:
T2213_.58.0545b09: 妙印鈔卷第六十七
T2213_.58.0545b10:  沙門阿寂紀 
T2213_.58.0545b11:   釋入祕密曼荼羅位品第十二之餘經第五
疏十六
T2213_.58.0545b12: 四從爲成下。明辨意生香花等中。又二。一明
T2213_.58.0545b13: 牒經。二明隨釋
T2213_.58.0545b14: 初中。交牒可云。爾時行者乃至皆以獻之云云
T2213_.58.0545b15: 二從爲成下。明隨釋中。又三。一明須辨花等。
T2213_.58.0545b16: 二明今略説之。三明復次義
T2213_.58.0545b17: 初中。爲成三昧耶故須辨花等者。如上令顯
T2213_.58.0545b18: 現意生之曼荼羅已。故觀意生之香花燈塗
T2213_.58.0545b19: 等。如上以虚空藏轉明妃并三力偈等。而刹
T2213_.58.0545b20: 那普供養内心曼荼羅也。故云爲成三昧耶故
T2213_.58.0545b21: 須辨花等也
T2213_.58.0545b22: 二從亦有下。明今略説之中。亦有種種供具
T2213_.58.0545b23: 花香之類者。雖有種種無量意生花香燈明
T2213_.58.0545b24: 等之具。今略不説故。至下文有其安布方便。
T2213_.58.0545b25: 故云亦有乃至安布方便也云云
T2213_.58.0545b26: 三從復次下。明復次義中。復次燈花以下偈
T2213_.58.0545b27: 也者。言今治定本是即長行也。復次義者。此
T2213_.58.0545b28: 香花等以下文可爲偈頌故云爾也。意生謂
T2213_.58.0545b29: 從心生花等者。釋經之以意生香花等文也。
T2213_.58.0545c01: 從心生者。謂從自性清淨之本心而生。還供
T2213_.58.0545c02: 養自性清淨内心曼荼羅也云云
T2213_.58.0545c03: 五從畫之下。明説祕密潅頂作法中。又五。一
T2213_.58.0545c04: 明慇懃圖畫。二明自心大我。三明囉字淨除。
T2213_.58.0545c05: 四明説暗字門。五明祕密投花
T2213_.58.0545c06: 初中。又二。一明牒經。二明隨釋
T2213_.58.0545c07: 初中。畫之慇懃者等者。經之眞言者諦誠圖
T2213_.58.0545c08: 畫曼荼羅二句。未會引之
T2213_.58.0545c09: 二從謂彼下。明隨釋中。謂彼持誦者布於自
T2213_.58.0545c10: 心等者。言今於内心。如此祕密曼荼羅。慇重
T2213_.58.0545c11: 諦誠觀察相應。猶如巧細圖畫。故云謂彼乃
T2213_.58.0545c12: 至細畫也
T2213_.58.0545c13: 二從此心下。明自心大我中。又二。一明牒
T2213_.58.0545c14: 經。二明隨釋
T2213_.58.0545c15: 初中。交牒可云。自心爲大我云云
T2213_.58.0545c16: 二從此心下。明隨釋中。又三。一明自身爲大
T2213_.58.0545c17: 我。二明度深器。三明度得瑜伽之者
T2213_.58.0545c18: 初中。此心曼荼羅之上者。指内心曼荼羅。心
T2213_.58.0545c19: 蓮花上有佛在中者。有佛者指自性清淨。在
T2213_.58.0545c20: 中者指本初不生更問是即自性法身無相大
T2213_.58.0545c21: 我體也。故云有佛在中乃至佛之別名也。自
T2213_.58.0545c22: 作謂自内等者。言經之自身爲之句中有自
T2213_.58.0545c23: 作之言故云爾也。如上諦誠明了觀察。故云
T2213_.58.0545c24: 自作乃至分明也
T2213_.58.0545c25: 二從然此下。明度深器中。然此祕密曼荼羅
T2213_.58.0545c26: 者。言若有甚深最上根器。而無勢力。不能具
T2213_.58.0545c27: 衆縁者。師住如上之祕密曼荼羅。而於弟子
T2213_.58.0545c28: 内心。觀想如上之祕密曼荼羅。令平正明朗
T2213_.58.0545c29: 三平等之心地已。然後師當作此法而應度
T2213_.58.0546a01: 之。自非此深祕之器者。爲弟子不可作此法。
T2213_.58.0546a02: 故云然此祕密曼荼羅乃至自餘當須衆縁不
T2213_.58.0546a03: 得用此也
T2213_.58.0546a04: 三從然若下。明度得瑜伽之者中。然若弟子
T2213_.58.0546a05: 得瑜伽者。師當作此法。亦可入祕密佛會也。
T2213_.58.0546a06: 故云然若弟子乃至亦作此也
T2213_.58.0546a07: 三從囉下。明囉字淨除中。又二。一明牒經。二
T2213_.58.0546a08: 明隨釋
T2213_.58.0546a09: 初中。囉字淨除者。經之囉字淨諸垢文。來會
T2213_.58.0546a10: 引之也
T2213_.58.0546a11: 二從先已下。明隨釋中。先已作阿字者。先爲
T2213_.58.0546a12: 自身爲大我者即是阿字方壇也。所謂在中故
T2213_.58.0546a13: 曰大我者即是a字也。故云先已作阿字也。
T2213_.58.0546a14: 及囉字等者。此羅字門也。其方便上既説之。
T2213_.58.0546a15: 故云及囉字乃至令悉淨已也。是即先品所
T2213_.58.0546a16: 説以字燒字是也
T2213_.58.0546a17: 四從方復下。明説暗字門中。又二。一明牒經。
T2213_.58.0546a18: 二明隨釋
T2213_.58.0546a19: 初中。交牒可云。安住瑜伽座乃至阿字大空
T2213_.58.0546a20: 云云
T2213_.58.0546a21: 二從方復下。明隨釋中。又三。一明結前生後。
T2213_.58.0546a22: 二明師住瑜伽座。三明尋念諸佛道同
T2213_.58.0546a23: 初中。方便以甘露法水者。暗字空點也。是即
T2213_.58.0546a24: 諸佛甘露智水也。以此五智平等智水。潅灑
T2213_.58.0546a25: 弟子a字頂上。令曼荼羅種子出生其牙也。
T2213_.58.0546a26: 故云方便以甘露法水乃至而生道牙也
T2213_.58.0546a27: 二從是下。明師住瑜伽座中。是故次授彼暗
T2213_.58.0546a28: 字等者。住a字門如上所説。故云師當住瑜
T2213_.58.0546a29: 伽之座也。此a字之上加空點成a@m暗字門
T2213_.58.0546b01: 已。然後以此a@m暗字置弟子頂上。是即先品
T2213_.58.0546b02: 所説因字更生意也。所謂a字行者六大法界
T2213_.58.0546b03: 本有無相之體也。上空點va@m字甘露智水也。
T2213_.58.0546b04: 是即諸佛平等五智法水也。以此五智法水。
T2213_.58.0546b05: ra@m字所燒之灰燼。令四重法界曼荼羅聖
T2213_.58.0546b06: 衆菩提心之牙頓出生也。故云是故以授乃
T2213_.58.0546b07: 至即是甘露法水用潅其頂也
T2213_.58.0546b08: 三從尋下。明尋念諸佛道同中。謂師將度弟
T2213_.58.0546b09: 子等者。師欲度弟子故。尋念三世諸佛所引
T2213_.58.0546b10: 方便。皆悉同一内證眞實一致而無有異路。
T2213_.58.0546b11: 三世諸佛皆悉以如上之内證祕密海會之曼
T2213_.58.0546b12: 荼羅。度一切衆生。今行者亦如此。自住瑜伽
T2213_.58.0546b13: 成就佛海會之曼荼羅已。還亦於弟子内心
T2213_.58.0546b14: 如此作已。三世諸佛海會聖衆。行者自心海
T2213_.58.0546b15: 會聖衆。弟子内心海會聖衆。無二無別。一相
T2213_.58.0546b16: 平等互相攝入。是唯自明了餘人所不見也。
T2213_.58.0546b17: 故云尋念如來者謂師乃至餘人所不見也
T2213_.58.0546b18: 云云
T2213_.58.0546b19: 五從次授下。明祕密投花中。又二。一明牒
T2213_.58.0546b20: 經。二明隨釋
T2213_.58.0546b21: 初中。交牒可云。智者傳妙花乃至應與三昧
T2213_.58.0546b22: 云云
T2213_.58.0546b23: 二從次授下。明隨釋中。次授弟子花等者。尋
T2213_.58.0546b24: 念如上之三平等祕密曼荼羅已。令弟子投
T2213_.58.0546b25: 花於師身上。奉獻師内心佛。如瑜祇内作業
T2213_.58.0546b26: 潅頂。故云次授弟子乃至供養内心之佛
T2213_.58.0546b27: 也。爲欲與一切入壇故心念花而令入也者。
T2213_.58.0546b28: 言欲攝入内外一切壇位故。於彼造壇所入
T2213_.58.0546b29: 之弟子心上。觀想如上之八葉大蓮花王等
T2213_.58.0546c01: 内心壇位。然後授花令投師身上。是故心内
T2213_.58.0546c02: 心外一切壇自在攝入無有妨礙。故云爲欲與
T2213_.58.0546c03: 一切入壇故心念花而念入也。而觀本縁等
T2213_.58.0546c04: 者。於師身上而投花之時。隨其身上中下分。
T2213_.58.0546c05: 觀知三重曼荼羅次位而不謬也。故云而觀
T2213_.58.0546c06: 本縁隨彼本縁乃至從齊以下是地居諸尊
T2213_.58.0546c07: 位也。此者何義等者。如此定其花墮處者。爲
T2213_.58.0546c08: 標示行者自身全分諸佛海會壇位也。故云
T2213_.58.0546c09: 此者何義乃至出生一切佛也。且如三悉地
T2213_.58.0546c10: 所説也。於一切瑜伽中祕密最上甚深曼荼
T2213_.58.0546c11: 羅中。此海會曼荼羅爲最第一無上。故云於
T2213_.58.0546c12: 一切乃至無與比也。自見已向彼説之者。師
T2213_.58.0546c13: 自隨彼花墮處明觀知彼弟子本縁已。然後
T2213_.58.0546c14: 向弟子説彼本縁壇位法要而令尊奉也。故
T2213_.58.0546c15: 云自見已乃至所見墮處也。上文説持誦者等
T2213_.58.0546c16: 者。指成就悉地品等所説也。故云上文説持
T2213_.58.0546c17: 誦者乃至及囉字置目等也。若行人等者。若
T2213_.58.0546c18: 不作如此等祕密方便者。不能令應度弟子
T2213_.58.0546c19: 入祕密壇。故云若行人不如是乃至又爲阿
T2213_.58.0546c20: 闍梨所許方能辨此也。今此所作等者。言
T2213_.58.0546c21: 如此内心法要雖似度人之方便。若能如法
T2213_.58.0546c22: 修習者。消除一切障蓋。速入海會曼荼也。前
T2213_.58.0546c23: 品名入祕密等者。如此品初記之
T2213_.58.0546c24:   上來釋疏第十六祕密曼荼羅位品畢
T2213_.58.0546c25: 釋祕密八印品第十四
T2213_.58.0546c26: 將釋當品。即開爲四。一明大綱。二明釋品題。
T2213_.58.0546c27: 三宣來意。四明入文判釋
T2213_.58.0546c28: 初明大綱者。此品中當説最祕密之印法。即
T2213_.58.0546c29: 令行者同本尊之威神。速成難思之感應
T2213_.58.0547a01: 施無妨化用。是即此品大意也
T2213_.58.0547a02: 二釋品題者。祕密八印者。當品中説八箇祕
T2213_.58.0547a03: 印。然以一之祕密而八之首。以是義故八
T2213_.58.0547a04: 倶得祕密之名其義
更問
故名祕密八印也云云
T2213_.58.0547a05: 三宣來意者。上品中雖説入内心祕密曼荼
T2213_.58.0547a06: 羅住證之法。未説其祕密加持之印契。所謂
T2213_.58.0547a07: 此祕密八印是也。故如來無問自説。而説此
T2213_.58.0547a08: 阿闇梨所行之祕密八印。速疾令眞言行者同
T2213_.58.0547a09: 本尊之威神。故疏云。所謂有神驗者若行者
T2213_.58.0547a10: 或内或外。敷列彼本尊等曼荼羅座位之時。
T2213_.58.0547a11: 以此八印及眞言本尊之所加持故。彼諸尊
T2213_.58.0547a12: 自然降赴道場。滿彼正行之願事也。同謂等
T2213_.58.0547a13: 同本尊威神也。此是阿闍梨所行之印。不得
T2213_.58.0547a14: 輒爾而習。此是不思議感應之性。法猶如水
T2213_.58.0547a15: 火鏡中日月應之云云故次上品而此品來也
T2213_.58.0547a16:
T2213_.58.0547a17: 二從爾時下。明入文判釋中。自爲七。一明觀
T2213_.58.0547a18: 察大衆告勅。二明難思感應性法。三明一一
T2213_.58.0547a19: 事皆同本尊。四明知同本尊故悉地不久。五
T2213_.58.0547a20: 明正説祕密八印。六明總結。七明應度者七
T2213_.58.0547a21:
T2213_.58.0547a22: 初中。又二。一明牒經。二明隨釋
T2213_.58.0547a23: 初中。亦時毘盧遮那乃至甚深祕密者。經之
T2213_.58.0547a24: 爾時毘盧遮那乃至最爲祕密文。來會引之
T2213_.58.0547a25:
T2213_.58.0547a26: 二從如來下。明隨釋中。又二。一明結前生後。
T2213_.58.0547a27: 二明無問自説
T2213_.58.0547a28: 初中。如來前品中等者。指前入祕密曼荼羅
T2213_.58.0547a29: 位品所説也。時諸大會等者。大衆聞彼品所
T2213_.58.0547b01: 説内心祕密曼荼羅三平等之法已。各而作
T2213_.58.0547b02: 是念。於此甚深祕密之法。更猶爲有具足方
T2213_.58.0547b03: 便之法。爲當無餘分耶。故云時諸大會乃至
T2213_.58.0547b04: 得成就耶也
T2213_.58.0547b05: 二從時彼下。明無問自説中。時彼如來知衆
T2213_.58.0547b06: 所念等者。是即彼大衆所念如疏所釋。故云
T2213_.58.0547b07: 時彼如來乃至爲劑此耶也。以不能測故等
T2213_.58.0547b08: 者。如此等甚深祕密之法無能發問者故如
T2213_.58.0547b09: 來無問而自説也。故云以不能測故乃至但
T2213_.58.0547b10: 無問而自説也
T2213_.58.0547b11: 二從復於下。明難思感應性法中。又二。一明
T2213_.58.0547b12: 牒經。二明隨釋
T2213_.58.0547b13: 初中。復於本尊乃至有神驗同者。經之聖天
T2213_.58.0547b14: 之位威神所同文。未會引之也
T2213_.58.0547b15: 二從同謂下。明隨釋中。又三。一明正釋難思
T2213_.58.0547b16: 感應性法。二明譬説。三明阿闍梨所行印」
T2213_.58.0547b17: 初中。同謂等同本尊威神也者。住如上之内
T2213_.58.0547b18: 心祕密曼荼羅。以此八印而加持故。行者身
T2213_.58.0547b19: 即等同自性法身威神也。故云同謂等同本
T2213_.58.0547b20: 尊威神也。所謂有神驗者若行者等者。言若
T2213_.58.0547b21: 行人或内心曼荼羅或外境曼荼羅。敷列彼
T2213_.58.0547b22: 本尊等曼荼羅座位之時。以此八印及眞言
T2213_.58.0547b23: 并彼本尊之所加持故。一切諸尊自然降赴
T2213_.58.0547b24: 道場。滿眞言正行之願事已乃去也。故云所
T2213_.58.0547b25: 謂有神驗者若行者或内或外乃至自然降赴
T2213_.58.0547b26: 道場滿彼正行之願事竟乃去也。此是不思
T2213_.58.0547b27: 議感應之性法等者。自性清淨法身不可思
T2213_.58.0547b28: 議感應之性法。故云此是不思議感應之性
T2213_.58.0547b29: 法也
T2213_.58.0547c01: 二從猶如下。明譬説。自可見
T2213_.58.0547c02: 三從此是阿下。明阿闍梨所行印中。阿闍梨
T2213_.58.0547c03: 所行之印者。今此祕密八印者阿闍梨所引
T2213_.58.0547c04: 印。非餘人所行印也。故云此是阿闍梨所行
T2213_.58.0547c05: 之印不得輒爾而習也。設雖已入壇者。於衆
T2213_.58.0547c06: 人前輒爾不可作之。何況於未入壇者哉。故
T2213_.58.0547c07: 云假令已入曼荼羅乃至況餘人耶也
T2213_.58.0547c08: 三從非直下。明一一事皆同本尊中。又二。一
T2213_.58.0547c09: 明牒經。二明隨釋
T2213_.58.0547c10: 初中。非直以本眞言趣爲標幟者。經之自眞
T2213_.58.0547c11: 言道以爲標幟文。未會引之也。此中非直以
T2213_.58.0547c12: 本眞言趣標幟者。言非但以本眞言爲標幟
T2213_.58.0547c13: 而已。兼具足三昧耶尊形等種種威儀事業。
T2213_.58.0547c14: 皆悉等同本尊。故次句云兼曼荼羅如本尊
T2213_.58.0547c15: 相應。是即經之圖具曼荼羅如本尊相應文。
T2213_.58.0547c16: 未會引之也
T2213_.58.0547c17: 二從如本尊下。明隨釋也。上句隨釋中。趣謂
T2213_.58.0547c18: 如六趣等者。謂如六趣之果報因縁差別不
T2213_.58.0547c19: 同。此一一本眞言旨趣各各不同也。所謂息
T2213_.58.0547c20: 災増益降伏等上中下差別不同也。故云趣
T2213_.58.0547c21: 謂如六趣等此是眞言趣也。注之文可見云云
T2213_.58.0547c22: 四從自身下。明知同本尊故悉地不久中。又
T2213_.58.0547c23: 二。一明總牒。二明隨釋
T2213_.58.0547c24: 初中。自身住本尊乃至而得悉地者。經之若
T2213_.58.0547c25: 依法教於眞言門乃至如本尊住而得悉地
T2213_.58.0547c26: 文。未會引之也
T2213_.58.0547c27: 二從若行者下。明隨釋中。又三。一明依此品
T2213_.58.0547c28: 印言壇而配住。二明如本尊住故悉地不久。
T2213_.58.0547c29: 三明此經前後相成爲一事
T2213_.58.0548a01: 初中。若行者依此八印等者。言如祕密荼羅
T2213_.58.0548a02: 品及入祕密曼荼羅法品并入祕密曼荼羅
T2213_.58.0548a03: 位。諦實觀想已。於彼曼荼羅四方四角方位
T2213_.58.0548a04: 之上。而觀當品所説各各曼荼羅。然後以此
T2213_.58.0548a05: 八印八眞言而加持。三密相應配住其各方
T2213_.58.0548a06: 位。故云若行者乃至而配住位也
T2213_.58.0548a07: 二從若能下。明如本尊住故悉地不久中。又
T2213_.58.0548a08: 二。一明別牒。二明隨釋
T2213_.58.0548a09: 初中。若能知乃至如本尊住者。經之知本尊
T2213_.58.0548a10: 已如本尊住而得悉地文。未會引之也
T2213_.58.0548a11: 二從前雖配下。明願釋中。前雖配祕密曼荼
T2213_.58.0548a12: 羅者。於祕密曼荼羅品中雖配當八葉方位。
T2213_.58.0548a13: 未説其召請加持印言故。於此品説之。令法
T2213_.58.0548a14: 則備足。故云前雖配乃至方乃可得也若不
T2213_.58.0548a15: 作此則未圓也云云
T2213_.58.0548a16: 三從此經下。明此經前後相成爲一事中。此
T2213_.58.0548a17: 經皆前後相成共爲一事等者。此經前後三
T2213_.58.0548a18: 十一品皆悉相成一大事因縁。所謂令開示
T2213_.58.0548a19: 悟入佛知見也。故云此經乃至共爲一事也。
T2213_.58.0548a20: 然爲對治慢法之愚夫。&MT06279;其文。不説次
T2213_.58.0548a21: 第明白。能能諮詢明師可照覽習修。故云綺
T2213_.58.0548a22: 互乃至可知也
T2213_.58.0548a23: 問。若然者其前後相成方云何 答。付之可
T2213_.58.0548a24: 有無盡相連相成之義相。雖然且存一途者。
T2213_.58.0548a25: 初如住心品。説虚空無垢之大菩提心爲本
T2213_.58.0548a26: 有曼荼羅之果體。開發スル此本有曼荼羅爲
T2213_.58.0548a27: 顯示具支支縁説第二具縁品。次於此擇
T2213_.58.0548a28: 地造壇曼荼羅。爲令對治諸四魔三障故説
T2213_.58.0548a29: 第三息障品。次既斷除諸障已。爲令持誦成
T2213_.58.0548b01: 就故説第四普通眞言品。次既諸尊持誦法
T2213_.58.0548b02: 要調備故説第五世間成就品。次既世間成
T2213_.58.0548b03: 就竟。須知悉地成不。故説第六悉地出現品。
T2213_.58.0548b04: 次既雖説悉地出現之法。未演其悉地成就
T2213_.58.0548b05: 之事故説第七成就悉地品。次既雖説成就
T2213_.58.0548b06: 悉地之法。未明甘露生三昧所出三世無關
T2213_.58.0548b07: 力轉字輪之行故説第八轉字輪曼荼羅行
T2213_.58.0548b08: 品。次上來諸品中既雖説眞言明妃等持誦
T2213_.58.0548b09: 成就之法。未説諸尊密印等故説第九密印
T2213_.58.0548b10: 品令三密相應。次既雖説密印眞言等。猶有
T2213_.58.0548b11: 未周備之法。所謂三部字輪故觀等是也。故
T2213_.58.0548b12: 説第十字輪品也。已上諸品就擇地造壇曼荼
T2213_.58.0548b13: 羅。説持誦相應之法。明三密加持之相畢。次
T2213_.58.0548b14: 爲成就内心祕密曼荼羅故説第十一祕密曼
T2213_.58.0548b15: 荼羅品。次既雖説祕密曼荼羅。未説應入祕
T2213_.58.0548b16: 密曼荼羅之法則故説第十二入祕密曼荼羅
T2213_.58.0548b17: 法品。既雖説其法則法要。未説其證位故説
T2213_.58.0548b18: 第十三入祕密曼荼羅位品。次既雖説其證
T2213_.58.0548b19: 位。未説其祕密加持極密印故説第十四祕
T2213_.58.0548b20: 密八印品。上來諸品中。既雖諸擇地祕密兩
T2213_.58.0548b21: 曼荼羅方便加持等之法。未説眞言乘禁戒
T2213_.58.0548b22: 故説第十五持明禁戒品。既雖説禁戒。未説
T2213_.58.0548b23: 眞言者眞實智相故説第十六阿闍梨眞實智
T2213_.58.0548b24: 品。次既雖説眞實智。未説其布字故説第十
T2213_.58.0548b25: 七布字品。次既雖説布字之法。未説諸菩薩
T2213_.58.0548b26: 方便學處故説第十八方便學處品。上來諸
T2213_.58.0548b27: 品雖説種種方便持誦之次第。未説其眞言
T2213_.58.0548b28: 王故説第十九百字眞言王品。既雖説眞言
T2213_.58.0548b29: 王。未説第十一地相應之法故説第二十百
T2213_.58.0548c01: 字果相應品。既雖説百字果相應。未説眞實
T2213_.58.0548c02: 内心大我體故説第二十一百字位成品。既雖
T2213_.58.0548c03: 説百字位成。未説百字成就持誦之法故説
T2213_.58.0548c04: 第二十二百字成就持誦品。既雖説其持誦。
T2213_.58.0548c05: 未説眞言悉地持誦成就等故説第二十三百
T2213_.58.0548c06: 字眞言法品。次既雖説之。未説其實性故説
T2213_.58.0548c07: 第二十四菩提性品。既雖説菩提性。未説三
T2213_.58.0548c08: 三昧耶祕句故説第二十五三三昧耶品。上
T2213_.58.0548c09: 來雖説種種内外持誦方便。未説如來義故
T2213_.58.0548c10: 説第二十六如來品。如上雖説種種法。未説
T2213_.58.0548c11: 護摩妙行故説第二十七世出世護摩品。既
T2213_.58.0548c12: 雖説護摩法。未説諸尊字印形像故説第二
T2213_.58.0548c13: 十八本尊三昧品。上來諸品所説所觀雖微
T2213_.58.0548c14: 妙清淨。未説三平等妙惠故説第二十九無
T2213_.58.0548c15: 相三昧品。上來諸品中或有相或無相或内
T2213_.58.0548c16: 或外種種無量持誦之法雖説之。未和融故
T2213_.58.0548c17: 説第三十内外相應世出世持誦品。上來三
T2213_.58.0548c18: 十品雖説種種加持方便次第或序或正宗。
T2213_.58.0548c19: 而未宣流通故説第三十一囑累品而流通。
T2213_.58.0548c20: 如此一部始終相連相成而成就一大事因
T2213_.58.0548c21: 縁。若一品闕如者非具滿之義。故云此經前
T2213_.58.0548c22: 後乃至則得速自建立也
T2213_.58.0548c23: 五從其第下。明王説祕蜜八印中。自爲八。一
T2213_.58.0548c24: 明説大威徳生印。二明説金剛不壞印。三明
T2213_.58.0548c25: 説蓮華藏印。四明説萬徳莊嚴印。五明説一
T2213_.58.0548c26: 切支分生印。六明説世尊陀羅尼印。七明法
T2213_.58.0548c27: 住印。八明説迅疾持印
T2213_.58.0548c28: 初中。又二。一明牒經。二明隨釋
T2213_.58.0548c29: 初中。總牒可云。云何八印謂以智惠乃至莎
T2213_.58.0549a01: 云云
T2213_.58.0549a02: 二從云何下。明隨釋中。又四。一明徴問八印。
T2213_.58.0549a03: 二明説印相。三明説曼荼羅。四明説眞言」
T2213_.58.0549a04: 初中。經云何八印者。總徴問八印。自可見」
T2213_.58.0549a05: 二從其第一下。明説印相中。其第一印者。八
T2213_.58.0549a06: 印中第一故云爾也。作三補吒虚心合掌者印
T2213_.58.0549a07: 母也。下七箇印皆以之爲印母。其印相自可
T2213_.58.0549a08: 見。若明印義者。虚心合掌者是十界平等自
T2213_.58.0549a09: 性清淨本地法身之體也。二風二地開張立。
T2213_.58.0549a10: 是即從自性清淨本地法身開發四智之正知
T2213_.58.0549a11: 見。所謂左風指大圓鏡智。左小指平等性智。
T2213_.58.0549a12: 右小指妙觀察智。右風成所作智也。二火二
T2213_.58.0549a13: 水者本有大智大悲和融一體而成法界體性
T2213_.58.0549a14: 智。是即從本地法身之境。放五智勇勤之大
T2213_.58.0549a15: 智光。現威猛熾盛大威徳。建立大菩提心之
T2213_.58.0549a16: 寶幢。降伏四魔三障。畢竟而成無上大菩提
T2213_.58.0549a17: 故。此印名大威徳生。持此印佛名爲寶幢佛
T2213_.58.0549a18: 云云是故經云。而散風輪地輪如放光焔。是
T2213_.58.0549a19: 世尊大威徳生印云云又疏云。此是毘盧遮那
T2213_.58.0549a20: 如來大威徳生印。從此印如來本地
法身
大威徳生。
T2213_.58.0549a21: 此是一切智智之明也云云一切智智之明者。
T2213_.58.0549a22: 即是五智成就之圓光也可思之
T2213_.58.0549a23: 三從其下。明説曼荼羅中。又二。一明別牒。二
T2213_.58.0549a24: 明隨釋
T2213_.58.0549a25: 初中。交牒可云。其曼荼羅三角而具光明云云
T2213_.58.0549a26: 二從其曼下。明隨釋中。其曼荼羅者。指此如
T2213_.58.0549a27: 來大威徳生曼荼羅也。所謂先作三角。於其
T2213_.58.0549a28: 四方亦作四之三角令圍遶之也。此中當觀
T2213_.58.0549a29: 毘盧遮那等者。以大日置此三角中央。故云
T2213_.58.0549b01: 此中乃至而在其中。其三角等先如上所説
T2213_.58.0549b02: 作黄色方壇。以三&T037992;金剛而周匝爲界域。其
T2213_.58.0549b03: 上作十字羯磨敷之。於其上作八葉蓮華。其
T2213_.58.0549b04: 上作三角。於其四邊亦作四之三角。令周匝
T2213_.58.0549b05: 之。而其尖端向下。其色赤色如朝日之色也。
T2213_.58.0549b06: 故云其三角曼荼羅乃至其色赤也。前云三
T2213_.58.0549b07: 角尖向上者。指具縁品也。今向下者義用殊
T2213_.58.0549b08: 也者。言上以遍知之智光照見中台藏。故云
T2213_.58.0549b09: 向上也。今以威猛大智光。赴外境而令降伏
T2213_.58.0549b10: 四魔三障故向下。故云義用殊也
T2213_.58.0549b11: IMAGE
T2213_.58.0549b12: [IMAGE]
T2213_.58.0549b13: [IMAGE]
T2213_.58.0549b14: [IMAGE]
T2213_.58.0549b15: [IMAGE]
T2213_.58.0549b16: [IMAGE]
T2213_.58.0549b17: [IMAGE]
T2213_.58.0549b18: [IMAGE]
T2213_.58.0549b19: 於此壇中置佛形。色相如朝日。赤白相輝色。
T2213_.58.0549b20: 而住大威徳生印。故云想佛在其中而作威
T2213_.58.0549b21: 光印也。是即毘盧遮那如來降伏四魔之時
T2213_.58.0549b22: 所示現佛形也
T2213_.58.0549b23: 四從其下。明説眞言中。又二。一明牒經。二明
T2213_.58.0549b24: 隨釋
T2213_.58.0549b25: 初中。交牒可云。南摩乃至藍落莎訶云云
T2213_.58.0549b26: 二從其眞下。明隨釋中。ra@mra@h者。疏十四云。釋
T2213_.58.0549b27: 十二眞言王眞言曰。sa@msa@hha@mha@hra@mra@hva@mva@h。如
T2213_.58.0549b28: 上阿字有四字。謂長聲上有點及傍二點。短
T2213_.58.0549b29: 聲。亦有上點及二字爲四。今此娑等當知亦
T2213_.58.0549c01: 皆有四字。今但擧其短聲。合爲長聲二字。在
T2213_.58.0549c02: 於短聲之前。准上而説也。h@a@mh@aha@mha@h
T2213_.58.0549c03: 此是也
餘効之云云
以彼思之。今此眞言亦同彼。各
T2213_.58.0549c04: 可有四字。所以然者。經第五説十二眞言王
T2213_.58.0549c05: 功能云。毘盧遮那世尊應正等覺坐菩提座。
T2213_.58.0549c06: 觀十二句法界。降伏四魔。次得世尊身語意
T2213_.58.0549c07: 平等。身量等同虚空。語意量亦如是。逮得無
T2213_.58.0549c08: 邊智生。於一切法自在而演説法云云此中降
T2213_.58.0549c09: 伏四魔トハ東方大威徳生也。得世尊身語意平
T2213_.58.0549c10: 等者南方金剛不壞也。逮無量智生者西方
T2213_.58.0549c11: 蓮華藏也。於一切法自在而演説法者。北方
T2213_.58.0549c12: 萬徳莊嚴也。當知眞言并功能全分同一也。
T2213_.58.0549c13: 然者同彼眞言短聲二字之上置長聲之二字。
T2213_.58.0549c14: 可誦r@a@mr@ara@mra@h
T2213_.58.0549c15: 問。若然者。印曼荼羅眞言三種云何可得心
T2213_.58.0549c16: 合耶 答。印者從本地法身。放五智光明。降
T2213_.58.0549c17: 伏四魔。令成一切智智果也。曼荼羅亦a
T2213_.58.0549c18: 本不生之方壇上。安自性清淨心蓮華臺。是
T2213_.58.0549c19: 即與印母之義而同一也。於其上安五箇之
T2213_.58.0549c20: 三角。是即如來五徳同入降伏三世之三摩
T2213_.58.0549c21: 地。降伏四魔之儀相也。故知印與曼荼羅其
T2213_.58.0549c22: 義同一也。次眞言中亦r@a@mr@ara@mra@h如次地水
T2213_.58.0549c23: 火風也。是即四佛也。空無定色相故即地水
T2213_.58.0549c24: 火風空。可思之。是故此眞言五智之義相明
T2213_.58.0549c25: 白也。就中字體ra字是塵垢不可得義。即大
T2213_.58.0549c26: 日如來降伏四魔ra字之智火也。然者印壇
T2213_.58.0549c27: 言全體同一也云云
T2213_.58.0549c28: 二從第二下。明説金剛不壞印中。又二。一明
T2213_.58.0549c29: 總牒。二明隨釋
T2213_.58.0550a01: 初中。總牒可云。即以此印乃至鑁嚩莎訶云云
T2213_.58.0550a02: 二從第二下。明隨釋中。又三。一明説印相。二
T2213_.58.0550a03: 明説曼荼羅。三明説眞言
T2213_.58.0550a04: 初中。第二如前作印者。如第一印之印母。作
T2213_.58.0550a05: 虚心合掌印。然後屈二風捻二空頭也。若釋
T2213_.58.0550a06: 印義者。虚心合掌如前釋之。屈二風捻二空
T2213_.58.0550a07: 者。二風是左風衆生縁起因業。所謂六道生
T2213_.58.0550a08: 死萬法也。右風諸佛大菩提心所起大悲萬
T2213_.58.0550a09: 行之因業也。然以諸佛大菩提心所起之因
T2213_.58.0550a10: 業。加持六道生死因業。皆悉平等一味也。故
T2213_.58.0550a11: 左右二風而雙屈也。以此二風捻二空者。此
T2213_.58.0550a12: 凡聖一切因業皆悉歸性相二空。至得本不
T2213_.58.0550a13: 生際。至本不生際已。還照見之。六大四曼三
T2213_.58.0550a14: 密體相用不離。本來常住法界無所不至塔
T2213_.58.0550a15: 婆也。如va字之形者。va字言語義也。有言語
T2213_.58.0550a16: 者有生滅。若有生滅者非常住之法。然入a
T2213_.58.0550a17: 字門故言語即不可得也。以不可得故歸大
T2213_.58.0550a18: 空無所不至故。此印名無所不至印。今即名
T2213_.58.0550a19: 金剛不壞。名異而義融。能能可思之。復次va
T2213_.58.0550a20: 字水大種子也。是即如來大悲萬行。普潤
T2213_.58.0550a21: 衆生大菩提心種子。令生長圓滿沙羅樹王
T2213_.58.0550a22: 花菓故。此佛名花開敷佛也
T2213_.58.0550a23: 二從其曼下。明説曼荼羅中。又三。一明別牒。
T2213_.58.0550a24: 二明隨釋
T2213_.58.0550a25: 初中。別牒可云。其曼荼羅如縛字相。有金剛
T2213_.58.0550a26: 云云
T2213_.58.0550a27: 二從其下。明隨釋中。其曼荼羅形圓等者。是
T2213_.58.0550a28: 即圓曼荼羅也。如va字者。va字之中點畫圓
T2213_.58.0550a29: 故云如va字。復va字是水大種子也。水大之
T2213_.58.0550b01: 形圓故云爾也。注是波字第五聲者。va字通
T2213_.58.0550b02: ma字故是即第五空點也。故云第五聲也。以
T2213_.58.0550b03: 金剛圍之者。以三&T037992;金剛周匝圓壇作界域。
T2213_.58.0550b04: 故云當是金剛有炎光也
T2213_.58.0550b05: IMAGE
T2213_.58.0550b06: [IMAGE]
T2213_.58.0550b07: [IMAGE]
T2213_.58.0550b08: [IMAGE]
T2213_.58.0550b09: [IMAGE]
T2213_.58.0550b10: [IMAGE]
T2213_.58.0550b11: [IMAGE]
T2213_.58.0550b12: [IMAGE]
T2213_.58.0550b13: 問。其金剛亦在曼荼羅等者。准上五箇之三
T2213_.58.0550b14: 角。此壇可有五箇圓形歟。故云問其金剛乃
T2213_.58.0550b15: 至如上也。所謂縛字者此曼荼羅正圓而白
T2213_.58.0550b16: 者。作正圓而白色。如前花臺上置之。其中有
T2213_.58.0550b17: 大日如來。身相金色光明普照。住金剛不壞
T2213_.58.0550b18: 壇印也。然此八印等者。言此八印中隨行者
T2213_.58.0550b19: 所用。隨一息災増益中事可行用之。故云然
T2213_.58.0550b20: 此八印乃至隨事用之也
T2213_.58.0550b21: 三從其下。明説眞言中。其眞言va@mva@h者。如前
T2213_.58.0550b22: 此二字前加長聲二字。可誦v@a@mv@ava@mva@h也。其
T2213_.58.0550b23: 義准上可思之
T2213_.58.0550b24: 問。印壇言如何可習合耶 答。印者於自性
T2213_.58.0550b25: 清淨大菩提心之上。凡聖平等歸大空已。發
T2213_.58.0550b26: 起普門法界大悲。滋長一切衆生大菩提心
T2213_.58.0550b27: 之種。令圓滿沙羅樹王菓實也。曼荼羅者。亦
T2213_.58.0550b28: 圓壇八葉花臺并白色。與印母之義同一也。
T2213_.58.0550b29: 先於東方降伏四魔已自證圓滿。故發起大
T2213_.58.0550c01: 悲萬行。潤澤一切衆生本有大菩提心。令増
T2213_.58.0550c02: 長本來成就萬徳也。v@a@mv@ava@mva@h等眞言亦是
T2213_.58.0550c03: 増益之中五智具足義也。然者印壇言同一
T2213_.58.0550c04: 云云
T2213_.58.0550c05: 三從第三下。明説蓮華藏印中。又二。一明總
T2213_.58.0550c06: 牒。二明隨釋
T2213_.58.0550c07: 初自可見
T2213_.58.0550c08: 二明隨釋中。又三。一明説印相。二明曼荼羅。
T2213_.58.0550c09: 三明眞言
T2213_.58.0550c10: 初中。第三印如前作即三補吒合掌者。説印
T2213_.58.0550c11: 母。如第一印也。印相八葉蓮華印也。其義如
T2213_.58.0550c12: 密印品記之
T2213_.58.0550c13: 二明曼荼羅中。曼荼羅如前等者。如前作圓
T2213_.58.0550c14: 明月輪。但以四蓮華令圍遶之
T2213_.58.0550c15: [IMAGE]
T2213_.58.0550c16: [IMAGE]
T2213_.58.0550c17: [IMAGE]
T2213_.58.0550c18: [IMAGE]
T2213_.58.0550c19: [IMAGE]
T2213_.58.0550c20: [IMAGE]
T2213_.58.0550c21: [IMAGE]
T2213_.58.0550c22: [IMAGE]
T2213_.58.0550c23: 此壇中安大日如來。眞金色而住此蓮華藏
T2213_.58.0550c24: 印也。故云曼荼羅如前乃至其中亦觀大日
T2213_.58.0550c25: 如來也
T2213_.58.0550c26: 三從其眞下。明眞言中。其眞言sa@msa@h者。如前
T2213_.58.0550c27: 可誦s@a@ms@asa@msa@h
T2213_.58.0550c28: 問印壇言相應如何 答。印者從本有自性
T2213_.58.0550c29: 清淨心蓮華臺。開三部妙用。所謂自證自然
T2213_.58.0551a01: 之毘盧遮那八葉心蓮萬徳開發也。然此花
T2213_.58.0551a02: 臺無盡莊嚴庫藏。故云蓮華藏印也。次曼荼
T2213_.58.0551a03: 羅圓滿月輪者。此八葉開敷之時。自心明朗
T2213_.58.0551a04: 遍滿法界。故以月輪爲曼荼羅。以四蓮圍之
T2213_.58.0551a05: 者。蓮華部中五智具足義也。眞言中具四字。
T2213_.58.0551a06: 此又此義也。是即毘盧遮那如來萬行圓備
T2213_.58.0551a07: 開此花臺。還開示一切衆生之時三摩地佛
T2213_.58.0551a08: 形也
T2213_.58.0551a09: 四從第四下。明説萬徳莊嚴印中。又二。一明
T2213_.58.0551a10: 牒經。二明隨釋
T2213_.58.0551a11: 初中。交牒可云。即以此印屈二地乃至含鶴
T2213_.58.0551a12: 莎訶云云
T2213_.58.0551a13: 二從第四下。明隨釋中。又三。一明印相。二明
T2213_.58.0551a14: 曼荼羅。三明眞言
T2213_.58.0551a15: 初中。第四如前第三印者。虚心合掌即印母
T2213_.58.0551a16: 也。其二地等者。印相可見云云若祕釋者。虚
T2213_.58.0551a17: 心合掌是自性清淨本覺之體也。此自性清
T2213_.58.0551a18: 淨本覺之處。五智五大宛然有之。然以法界
T2213_.58.0551a19: 體性智莊嚴内心。所謂二地也。左地大者即
T2213_.58.0551a20: 境。右地指即智。是即境智相照而莊嚴内心
T2213_.58.0551a21: 也。水火風空四指即是四智也。此四智亦各
T2213_.58.0551a22: 各境智和融。而以此四智莊嚴外境。是故虚
T2213_.58.0551a23: 心合掌二地相並入掌。餘八指如元立合也。
T2213_.58.0551a24: 故云此是佛音莊嚴印亦是萬徳莊嚴印也
T2213_.58.0551a25: 亦云内外莊嚴也如世間乃至如來衆徳莊嚴
T2213_.58.0551a26: 皆具也
T2213_.58.0551a27: 二從曼荼下。明曼荼羅中。曼荼羅半月等者。
T2213_.58.0551a28: 如前八葉蓮華上。置側半月形而以點圍之
T2213_.58.0551a29: 云云
T2213_.58.0551b01: IMAGE
T2213_.58.0551b02: [IMAGE]
T2213_.58.0551b03: [IMAGE]
T2213_.58.0551b04: [IMAGE]
T2213_.58.0551b05: [IMAGE]
T2213_.58.0551b06: [IMAGE]
T2213_.58.0551b07: 三從眞言下。明眞言中。眞言憾郝者。亦如前
T2213_.58.0551b08: 四字具足可誦h@a@mh@aha@mha@h
T2213_.58.0551b09: 問印壇言相應如何 答。印有内外莊嚴之
T2213_.58.0551b10: 義故。此印名萬徳莊嚴。是即自性法身之上
T2213_.58.0551b11: 自證化他淨佛國土成就衆生之内外莊嚴
T2213_.58.0551b12: 也。半月者風輪曼荼羅也。疏十二云。其半月
T2213_.58.0551b13: 作風動之標幟。若作此成就。能爲一切衆生
T2213_.58.0551b14: 作種種義利也乃至謂昇空神足變化及天眼
T2213_.58.0551b15: 天耳沒隱其身乃至念者只是用心作也云云
T2213_.58.0551b16: 中昇空等六神通等是外莊嚴也。念者只是
T2213_.58.0551b17: 用心作者即内莊嚴也。如是等内外作者。皆
T2213_.58.0551b18: 是於自性清淨本地法身而作之故。蓮花臺
T2213_.58.0551b19: 上安之也。故知與印義其義同一也。次眞言
T2213_.58.0551b20: ha字是因業也。入a字門故即無因也。無
T2213_.58.0551b21: 因故亦無果。既因果共不可得故至得本不
T2213_.58.0551b22: 生際。至得本不生際故圓滿内外莊嚴。還爲
T2213_.58.0551b23: 一切衆生現巧色摩尼身。出巧色摩尼音。令
T2213_.58.0551b24: 悟巧色摩尼之法。故知亦是與印壇義而相
T2213_.58.0551b25: 同也云云
T2213_.58.0551b26: 五從第五下。明説一切支分生印中。又二。一
T2213_.58.0551b27: 明牒經。二明隨釋
T2213_.58.0551b28: 初中。交牒可云。復以定惠手乃至暗噁莎訶
T2213_.58.0551b29: 云云
T2213_.58.0551c01: 二從第五下。明隨釋中。又三。一明印相。二明
T2213_.58.0551c02: 曼荼羅。三明説眞言
T2213_.58.0551c03: 初中。第五如前三補吒合掌者。印母如前。而
T2213_.58.0551c04: 稍開曲其掌者。其印相如鉢印也。若深祕釋
T2213_.58.0551c05: 者。印母虚心合掌者。即是本地法身也。二空
T2213_.58.0551c06: 指開張者。從本有法身開發如實大智。所謂
T2213_.58.0551c07: 左境也即五大也。右智也即五智也。已上自
T2213_.58.0551c08: 證極滿也。故云二空指開張。注稍向裏曲也
T2213_.58.0551c09: 者。是即知見心蓮花臺上之萬徳義也。開掌
T2213_.58.0551c10: 心如掬水像者。開此大知見。普令一切衆生
T2213_.58.0551c11: 亦開此知見也。故云開掌心如掬水像也。名
T2213_.58.0551c12: 從佛支分生印謂從如來一切支分而生也。
T2213_.58.0551c13: 此中云佛云如來。是即指彼自性清淨本地
T2213_.58.0551c14: 法身也。從此本地法身。如此自證化他萬徳
T2213_.58.0551c15: 皆悉生。故云從如來一切支分而生也
T2213_.58.0551c16: 二從其下。明曼荼羅中。其曼荼羅如瓶形者。
T2213_.58.0551c17: 取其瓶腹周圍之圓形也。故云意取瓶腹即
T2213_.58.0551c18: 是形圓也云云
T2213_.58.0551c19: 問。若然者何只不言如月輪。而云如瓶形耶
T2213_.58.0551c20:  答。瓶者是即指本地法身也。所謂含藏衆
T2213_.58.0551c21: 徳無窮盡。猶如如意寶瓶。故經云迦羅捨
T2213_.58.0551c22: 瓶梵語疏云如瓶形也。是即與虚心合掌印義
T2213_.58.0551c23: 而同一也。然疏云即是形圓者。經云滿月之
T2213_.58.0551c24: 形故。指此滿月之義而云形圓也。是即一念
T2213_.58.0551c25: 成覺大智圓明也。是即印義所言二空指開
T2213_.58.0551c26: 張稍向裏曲者。即此意也。此如實圓明開發
T2213_.58.0551c27: 時。自然爲一切衆生示現三部無盡莊嚴藏
T2213_.58.0551c28: 者。如從寶瓶吐出種種無盡珍寶也。故相兼
T2213_.58.0551c29: 瓶與滿月。以爲曼荼羅也。是故經云如迦羅
T2213_.58.0552a01: 捨滿月之形。疏云意取瓶腹即是形圓也云云
T2213_.58.0552a02: IMAGE
T2213_.58.0552a03: [IMAGE]
T2213_.58.0552a04: [IMAGE]
T2213_.58.0552a05: [IMAGE]
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T2213_.58.0552a07: [IMAGE]
T2213_.58.0552a08: [IMAGE]
T2213_.58.0552a09: [IMAGE]
T2213_.58.0552a10: 疏云。其曼荼羅如瓶形者。意取瓶腹即是形
T2213_.58.0552a11: 圓也。以四金剛圍之。餘如前也云云
T2213_.58.0552a12: 三從其下。明説眞言中。其眞言暗惡者。如前
T2213_.58.0552a13: 具足四眞。可誦@a@m@aa@ma@h。此是佛部之中六
T2213_.58.0552a14: 大眞言也其義如十二眞言中記之。印并壇
T2213_.58.0552a15: 義可思合之
T2213_.58.0552a16: 六從第六印下。明説世尊陀羅尼印中。又二。
T2213_.58.0552a17: 一明牒經。二明隨釋
T2213_.58.0552a18: 初中。交牒可云。即以此印屈其火輪乃至三
T2213_.58.0552a19: 麼曳莎訶云云
T2213_.58.0552a20: 二從第六下。明隨釋中。又三。一明説印相。二
T2213_.58.0552a21: 明説曼荼羅。三明説眞言
T2213_.58.0552a22: 初中。第六印如前者。印母虚心合掌也。二火
T2213_.58.0552a23: 指等者。其印相可見。此中指也餘依舊者。指
T2213_.58.0552a24: 前印母也。故云餘依舊謂如第五印也即是
T2213_.58.0552a25: 也。若釋印義者。印母如前釋之。二火圓屈倶
T2213_.58.0552a26: 入掌者。言成就自性清淨本覺之萬徳已。行
T2213_.58.0552a27: 果既圓備故。還念一切衆生本有花臺萬徳。
T2213_.58.0552a28: 所謂念自性清淨本尊力也。鉤曲背相合者。
T2213_.58.0552a29: 所謂左火指鉤曲入掌者。以大悲方便。念持
T2213_.58.0552b01: 一切衆生本覺法身之體也。右火指鉤曲入
T2213_.58.0552b02: 掌者。以大智力。念持自己本覺常住法身也。
T2213_.58.0552b03: 下陀羅尼句義。可思之
T2213_.58.0552b04: 二明曼荼羅中。其曼荼羅如虹形等者。如半
T2213_.58.0552b05: 月之形。而五色間錯如虹暈之衆色間雜也。
T2213_.58.0552b06: 故云其曼荼羅乃至金剛之幡也
T2213_.58.0552b07: IMAGE
T2213_.58.0552b08: [IMAGE]
T2213_.58.0552b09: [IMAGE]
T2213_.58.0552b10: [IMAGE]
T2213_.58.0552b11: [IMAGE]
T2213_.58.0552b12: [IMAGE]
T2213_.58.0552b13: [IMAGE]
T2213_.58.0552b14: [IMAGE]
T2213_.58.0552b15: 疏云。從上來説曼荼羅有蓮有金剛有點等。
T2213_.58.0552b16: 今此曼荼羅一一皆取者。如此可間錯莊嚴
T2213_.58.0552b17: 也。更問者即此意也。言是即五佛平等總持
T2213_.58.0552b18: 之體。故上來五段即是毘盧遮那五徳即五
T2213_.58.0552b19: 智也。今此段束合彼五徳爲世尊陀羅尼。是
T2213_.58.0552b20: 即本地法身總持明朗之體也。故云有蓮花
T2213_.58.0552b21: 有金剛有點等乃至間錯也
T2213_.58.0552b22: 三明眞言中。其眞言曰va。此初字爲種子者。
T2213_.58.0552b23: vudhavu字字體也。所謂va字也。是縛義也。
T2213_.58.0552b24: a字門故即無縛。故云va此初字乃至即
T2213_.58.0552b25: 無縛也。一切妄法皆是繋縛也。然入a字門
T2213_.58.0552b26: 之時。此縛本來不可得。以不可得故縛即無
T2213_.58.0552b27: 縛。無縛即縛故。縛脱共不可得照見證知
T2213_.58.0552b28: 爲佛總持也。言句義者。佛總持益念力。自持
T2213_.58.0552b29: 持他。世尊具形相平等云云言以自性法身如
T2213_.58.0552c01: 來總持力。念持一切衆生常住本覺之體。普
T2213_.58.0552c02: 利益無盡法界之有情界。令同本地世尊平
T2213_.58.0552c03: 等法界萬徳故云爾也。此恐未審更勘梵本
T2213_.58.0552c04: 者。此陀羅尼深義。未窮盡故云爾也
T2213_.58.0552c05: 七從第七印下。明法住印中。又二。一明牒經。
T2213_.58.0552c06: 二明隨釋
T2213_.58.0552c07: 初中。交牒可云。復以虚空心合掌乃至尾泥
T2213_.58.0552c08: 莎訶云云
T2213_.58.0552c09: 二從第七下。明隨釋中。又三。一明印相。二明
T2213_.58.0552c10: 曼荼羅。三明説眞言
T2213_.58.0552c11: 初中。第七印如前三補吒者。印母虚心合掌
T2213_.58.0552c12: 如前。以二手地空等者。其印相可見。但上
T2213_.58.0552c13: 此是法住印也之六字可有相合上火也
T2213_.58.0552c14: 之下也。若釋印義者。虚心合掌者本地法身
T2213_.58.0552c15: 也。地空相捻在掌中者。是即毘盧遮那已證
T2213_.58.0552c16: 大空智至a字本際而住。故名法住印。而開
T2213_.58.0552c17: 火指其水風指頭相合上火者。開二火者。開
T2213_.58.0552c18: ra字之智光。令大悲大願清淨無塵。所謂
T2213_.58.0552c19: 二水者大悲也。二風者大願也。開二火令在
T2213_.58.0552c20: 二水二風之上者。以ra字無塵垢。加大悲大
T2213_.58.0552c21: 願。令無垢清淨之意也。是即如來大空智之
T2213_.58.0552c22: 上無盡莊嚴之色像也。以相即無相故。地空
T2213_.58.0552c23: 入掌住本不生際。以無相即相故立二水二
T2213_.58.0552c24: 風而不捨大悲大願。以ra字智光照耀此有
T2213_.58.0552c25: 相無相之法。令無垢清淨故。開二火令在二
T2213_.58.0552c26: 水二風之上也。如此本地法身住有相無相
T2213_.58.0552c27: 平等不二故。此印名爲法住印也
T2213_.58.0552c28: 二從曼下。明曼荼羅中。曼荼羅虚空形者。虚
T2213_.58.0552c29: 空無定形色。然常以團形爲虚空形。今云虚
T2213_.58.0553a01: 空形方形作之者。方形是a字形也。此虚空
T2213_.58.0553a02: 者即是a字本不生之大空也。與前二地二
T2213_.58.0553a03: 空入掌中之義同一也。又眞言中初種子a
T2213_.58.0553a04: 字是也。雜色間雜等者。大空所含種種萬徳
T2213_.58.0553a05: 也。印義有相無相平等。可思之。其兩邊各一
T2213_.58.0553a06: 點者。即是悲智具足義也。如法華經云。定慧
T2213_.58.0553a07: 力莊嚴以此度衆生云云又論云。勝義行願三
T2213_.58.0553a08: 摩地爲戒云云又諸佛説教常依二諦等云云
T2213_.58.0553a09: 如是等義故兩邊置一點也
T2213_.58.0553a10: IMAGE
T2213_.58.0553a11: [IMAGE]
T2213_.58.0553a12: [IMAGE]
T2213_.58.0553a13: [IMAGE]
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T2213_.58.0553a16: [IMAGE]
T2213_.58.0553a17: [IMAGE]
T2213_.58.0553a18: 花臺上安此曼荼羅。其中置大日如來。令住
T2213_.58.0553a19: 法住印也
T2213_.58.0553a20: 三從@a下。明説眞言中。@a此是種子也者。是
T2213_.58.0553a21: 即眞言初阿字也。此一字是行者。指傍角一
T2213_.58.0553a22: 點云此一字是行也。是第二寂靜不可得@a
T2213_.58.0553a23: 也。所謂大空無相之行也。印相之中。以二空
T2213_.58.0553a24: 入掌中即是也。阿吠馱謂具一切智也者。即
T2213_.58.0553a25: 一切智智是即本地法身已證智也。費提即
T2213_.58.0553a26: 具義也。此一切智具足種種不可思議智慧
T2213_.58.0553a27: 方便。而能持一切衆生本初不生之體。令至
T2213_.58.0553a28: 第一實際也。故云爾也云云
T2213_.58.0553a29: 妙印抄卷第六十七 一校了
T2213_.58.0553b01:
T2213_.58.0553b02:
T2213_.58.0553b03: 妙印鈔卷第六十八
T2213_.58.0553b04:  沙門阿寂紀 
T2213_.58.0553b05:   釋祕密八印品第十四之餘經第五
疏十七
T2213_.58.0553b06: 八從第八下。明説迅疾持印中。又二。一明牒
T2213_.58.0553b07: 經。二明隨釋
T2213_.58.0553b08: 初中。交牒可云。同前虚心合掌乃至欠若利
T2213_.58.0553b09: 計莎訶云云
T2213_.58.0553b10: 二從第八下。明隨釋中。又三。一明印相。二明
T2213_.58.0553b11: 曼荼羅。三明眞言
T2213_.58.0553b12: 初中。第八印合掌者虚心合掌也。自可見印義
更問
T2213_.58.0553b13: 此是如來者指本地法身也。迅疾持者。法界
T2213_.58.0553b14: 速疾轉故云爾也更問
T2213_.58.0553b15: 二從曼下。明曼荼羅中。曼荼羅同前虚空者。
T2213_.58.0553b16: 如前第七曼荼羅。但前壇雜色間雜。此改爲
T2213_.58.0553b17: 青色。前只以二點安兩邊。此以衆多白點圍
T2213_.58.0553b18: 之。故云曼荼羅乃至以衆多白點圍遶也云云
T2213_.58.0553b19: IMAGE
T2213_.58.0553b20: [IMAGE]
T2213_.58.0553b21: [IMAGE]
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T2213_.58.0553b26: [IMAGE]
T2213_.58.0553b27: 花臺上安此曼荼羅。其中置大日如來。令住
T2213_.58.0553b28: 迅疾持印也
T2213_.58.0553b29: 三從摩下。明説眞言中。摩訶瑜伽此字加三
T2213_.58.0553c01: 昧是種子也者。yukayu加傍角之點爲種
T2213_.58.0553c02: 子。所謂大乘也。以法界之體爲乘。爲到法界
T2213_.58.0553c03: 平等源底故加三昧之點。是即法界等至之三
T2213_.58.0553c04: 昧也。上印相中。當心相到者即此義也。瑜伽
T2213_.58.0553c05: 謂諸佛瑜伽者。諸佛者本地法身所具五智也。
T2213_.58.0553c06: 瑜伽者此云相應。所謂以本有五智相應本
T2213_.58.0553c07: 有五大也。故男聲呼之。摩訶瑜祇儞者。所謂
T2213_.58.0553c08: 以本有境冥本有智。故女聲呼之。共言摩訶
T2213_.58.0553c09: 者。此瑜伽瑜祇廣大無量而最勝最頂。故云
T2213_.58.0553c10: 摩訶也。眞言主者指如來也。住大瑜伽者。住
T2213_.58.0553c11: 如上廣大相應也。依此法界廣大迅疾加持
T2213_.58.0553c12: 故。行者大願速成就。至得法界大自在之瑜
T2213_.58.0553c13: 伽也。故云眞言主乃至而得自在也。瑜藝詵
T2213_.58.0553c14: 伐哩欠空也者。平等法界大空也。闍哩生也
T2213_.58.0553c15: 謂空生也者。空即是色義也。迦是作也作此
T2213_.58.0553c16: 生者。ka字作也。所謂作者上之生也。等於空
T2213_.58.0553c17: 也鷄者。此作此生本來不可得故即等同大
T2213_.58.0553c18: 空也。所言大空即kha也。是即色即是空之義
T2213_.58.0553c19: 故云迦是作也乃至等於空也鷄也
T2213_.58.0553c20: 六從復次下。明總結中。又二。一明四智四行。
T2213_.58.0553c21: 二明八皆大日印
T2213_.58.0553c22: 初文。自可見
T2213_.58.0553c23: 二從當知下。明八印皆大日印中。當知此八
T2213_.58.0553c24: 印皆毘等者。是即大日如來八徳故。四智四
T2213_.58.0553c25: 行其座位雖不同。只是大日如來自性心蓮
T2213_.58.0553c26: 華八葉功徳也。是即約根本云大日印也。故
T2213_.58.0553c27: 云當知此八印乃至依次配四印也云云
T2213_.58.0553c28: 七從經中下。明應受者七徳中。又二。一明誡
T2213_.58.0553c29: 不應輒授與人。二明擇七徳具足人
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