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大日經疏妙印鈔 (No. 2213_ 宥範紀 ) in Vol. 58

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T2213_.58.0614a01: 等者。家中室外一一毎處皆持一撮食供與
T2213_.58.0614a02: 之時。而誦其一一神呪。是以各別呪祭之。是
T2213_.58.0614a03: 又一種之火也
T2213_.58.0614a04: 三從次造下。明梵火中。又分爲二。一明牒經。
T2213_.58.0614a05: 二明隨釋
T2213_.58.0614a06: 初中。挍牒可云。造房以梵火云云
T2213_.58.0614a07: 二從次造房下。明隨釋中。次造房用梵火者。
T2213_.58.0614a08: 造作房時火也。造立房時。建立房時用別火。
T2213_.58.0614a09: 故云爾也。以法加之者。作淨此房時又用別
T2213_.58.0614a10: 火故。此中有三火也
T2213_.58.0614a11: 四從若行下。明扇都火中。又分爲二。一明牒
T2213_.58.0614a12: 經。二明隨釋
T2213_.58.0614a13: 初中。挍牒可云。惠施扇都火云云
T2213_.58.0614a14: 二明隨釋中。若行惠施時即施其本類也者。
T2213_.58.0614a15: 不施餘刹利等三姓。亦不語。故云若行惠施
T2213_.58.0614a16: 時乃至但於自類而行施也。本意云扇都火
T2213_.58.0614a17: 爲此物等者。爲猶謂也。言此物源從梵天而
T2213_.58.0614a18: 得。今還施彼天之意也。故云本意云扇都火
T2213_.58.0614a19: 乃至亦云沙訶也
T2213_.58.0614a20:   已上釋第十九卷竟
T2213_.58.0614a21: 妙印鈔卷第七十六 一交了
T2213_.58.0614a22:   御本云 元徳三年辛未五月二十五日
T2213_.58.0614a23: 加點了
T2213_.58.0614a24:  沙門宥範六十二 
T2213_.58.0614a25:
T2213_.58.0614a26:
T2213_.58.0614a27:
T2213_.58.0614a28:
T2213_.58.0614a29:
T2213_.58.0614b01:
T2213_.58.0614b02:
T2213_.58.0614b03: 妙印鈔卷第七十七
T2213_.58.0614b04:  沙門阿寂紀 
T2213_.58.0614b05: 釋世出世護摩法品第二十七之餘經第六之餘
疏第二十
T2213_.58.0614b06: 五明阿縛賀寧火中。又二。一明牒經。二明隨
T2213_.58.0614b07:
T2213_.58.0614b08: 初中。縛羊時者。經之縛羊之所用。阿嚩賀寧
T2213_.58.0614b09: 火二句。略牒也
T2213_.58.0614b10: 二從謂戒下。明隨釋中。戒已滿者。十二年之
T2213_.58.0614b11: 戒已滿後。娶刹利婆羅門毘舍首陀之四姓
T2213_.58.0614b12: 之女。從四妻即生四子。是出四性已。然後得
T2213_.58.0614b13: 殺羊而食。故云謂戒已滿梵種已出四性已
T2213_.58.0614b14: 具殺羊而食之也。彼法云等者。此則韋陀典
T2213_.58.0614b15: 之意也。其文自可見云云
T2213_.58.0614b16: 六明微吠脂火中。又二。一明牒經。二明隨釋」
T2213_.58.0614b17: 初中。觸穢時者。經之觸穢之所用以微吠脂
T2213_.58.0614b18: 火二句。略牒也
T2213_.58.0614b19: 二從謂失下。明隨釋中。失淨法者。十二年内。
T2213_.58.0614b20: 於所制之淨行有所犯。如佛弟子犯戒。謂有
T2213_.58.0614b21: 所違彼本族戒。皆是觸穢也。其所犯并懺悔
T2213_.58.0614b22: 作法。如文可見云云
T2213_.58.0614b23: 七明娑訶娑火中。又二。一明牒經。二明隨釋」
T2213_.58.0614b24: 初中。熟食時者。經之熟食之所用。以娑訶娑
T2213_.58.0614b25: 火二句文。略牒也
T2213_.58.0614b26: 二明隨釋中。彼法凡欲等者。其文自可見云云
T2213_.58.0614b27: 八明合微誓耶火中。又二。一明牒經。二明隨
T2213_.58.0614b28:
T2213_.58.0614b29: 初中。拜日天者。經之拜日天時用。合微誓耶
T2213_.58.0614c01: 火二句。略牒也
T2213_.58.0614c02: 二從梵行下。明隨釋。如文自可見云云
T2213_.58.0614c03: 九明儞地火中。又二。一明牒經。二明隨釋
T2213_.58.0614c04: 初中。拜月天者。經之拜月天時用。所謂儞地
T2213_.58.0614c05: 火二句。略牒也
T2213_.58.0614c06: 二從歸下。明隨釋中。准日天可見云云
T2213_.58.0614c07: 十明阿密栗多火中。又二。一明牒經。二明隨
T2213_.58.0614c08:
T2213_.58.0614c09: 初中。滿燒者。經之滿燒之所用。阿密栗多火
T2213_.58.0614c10: 二句文。略牒也
T2213_.58.0614c11: 二明隨釋中。此是施火食法等者。施火食時
T2213_.58.0614c12: 作法。其義自可見云云
T2213_.58.0614c13: 四明用四種法火中。又分爲四。一明那嚕拏
T2213_.58.0614c14: 火。二明訖栗旦多火。三明忿怒火。四明迦摩
T2213_.58.0614c15: 奴火
T2213_.58.0614c16: 初中。又二。一明牒經。二明隨釋
T2213_.58.0614c17: 初中。息災者。經之彼於息災時。用那嚕拏火
T2213_.58.0614c18: 二句。略牒也
T2213_.58.0614c19: 二從凡下。明隨釋。自可見云云
T2213_.58.0614c20: 二明訖栗旦多火中。又二。一明牒經。二明隨
T2213_.58.0614c21:
T2213_.58.0614c22: 初中。増益者。經之作増益法時。訖栗旦多火
T2213_.58.0614c23: 二句。略牒也
T2213_.58.0614c24: 二從用息下。明隨釋。自可見云云
T2213_.58.0614c25: 二明忿怒火中。又二。一明牒經。二明隨釋
T2213_.58.0614c26: 初中。除障者。經之降伏怨對時。當以忿怒火
T2213_.58.0614c27: 二句。略牒也
T2213_.58.0614c28: 二明隨釋。自可見云云
T2213_.58.0614c29: 四明迦摩奴火中。又二。一明牒經。二明隨釋」
T2213_.58.0615a01: 初中。攝召者。經之召攝諸資財。用迦摩奴火
T2213_.58.0615a02: 二句。略牒也
T2213_.58.0615a03: 二從謂凡下。明隨釋。自可見
T2213_.58.0615a04: 五從燒下。明燒林木火中。又二。一明牒經。二
T2213_.58.0615a05: 明隨釋
T2213_.58.0615a06: 初中。燒林木者。經之若焚燒林木。應用使者
T2213_.58.0615a07: 火二句。略牒也
T2213_.58.0615a08: 二從彼法下。明隨釋。自可見云云
T2213_.58.0615a09: 六從暖下。明消化所食火中。又二。一明牒經。
T2213_.58.0615a10: 二明隨釋
T2213_.58.0615a11: 初暖腹者。經之所食令消化。用社吒路火二
T2213_.58.0615a12: 句。取意而引牒也
T2213_.58.0615a13: 二從謂食下。明隨釋中。意云以持我身者。外
T2213_.58.0615a14: 道所計神我也。其意可見云云
T2213_.58.0615a15: 七明授諸火時火中。又二。一明牒經。二明隨
T2213_.58.0615a16:
T2213_.58.0615a17: 初中。交牒可云。若授諸火時。所謂薄叉火云云
T2213_.58.0615a18: 二從薄叉下。明隨釋中。薄叉火即於授諸火
T2213_.58.0615a19: 食等用者。謂諸火法授弟子等時用此火也。
T2213_.58.0615a20: 疏更問者。指彼授作法等云更問也
T2213_.58.0615a21: 八明海中火名中。次海中乃至目佉者。經之
T2213_.58.0615a22: 海中有火名。縛拏婆目佉文。未令牒之也。依
T2213_.58.0615a23: 無用無隨釋也云云
T2213_.58.0615a24: 九明劫燒時火中。劫懷時乃至乾多火者。經
T2213_.58.0615a25: 之劫燒盡時火。名曰瑜伽多文。未會引之也。
T2213_.58.0615a26: 是等火雖擧其名字。於今宗無用故委悉不
T2213_.58.0615a27: 釋之。故云但擧其名無用處也
T2213_.58.0615a28: 十明總結中。又二。一明牒經二明隨釋
T2213_.58.0615a29: 初中。佛爲諸仁者乃至爾時所宣説者。經之
T2213_.58.0615b01: 爲汝諸仁者。乃至爾時我宣説一偈半文。未
T2213_.58.0615b02: 會引之也
T2213_.58.0615b03: 二從顯正下。明隨釋中顯正故等者。爲顯大
T2213_.58.0615b04: 乘眞言眞實之正理。彼邪見斷常之火
T2213_.58.0615b05: 也。故云顯正故騰出已也。然後説眞言所
T2213_.58.0615b06: 乘十二火及内護摩之法。故云方辯眞法也
T2213_.58.0615b07: 云云淨行有在家出家等者。如於佛弟子有
T2213_.58.0615b08: 在家出家。此梵行者亦有在家出家。其義如
T2213_.58.0615b09: 文可見。故云淨行者乃至無此娶妻等法也。
T2213_.58.0615b10: 右以上等者。上來所説四十四火。皆是從我
T2213_.58.0615b11: 慢自然而生スル事火邪見之火法也。故云右以
T2213_.58.0615b12: 上乃至邪護摩法也
T2213_.58.0615b13: 問經結云此四十四種。今現文但有四十種。
T2213_.58.0615b14: 今四種現文不見如何。答。經雖闕其名。疏
T2213_.58.0615b15: 有其意。所謂疏釋跛那易迦火云。造作時者
T2213_.58.0615b16: 即以下供養等諸業云云是釋經之造作衆事
T2213_.58.0615b17: 業。跛那易迦火之文畢。此外付其事顯示
T2213_.58.0615b18: 有衆多事業云。初受此時火神名別。以後
T2213_.58.0615b19: 造作又隨事別有火神呪等也。用鄔波迦
T2213_.58.0615b20: 云云跛那易迦火之處此異事之火
T2213_.58.0615b21: 是一又疏釋&MT06279;簸嚩句火云。謂如家中井竃門
T2213_.58.0615b22: 戸堂屋之類。一一皆遍毎處持一撮食與
T2213_.58.0615b23: 之而誦其神呪。此即先用簸縛句火供養
T2213_.58.0615b24: 天神畢。其後井竃門戸等一一以各別呪供
T2213_.58.0615b25: 是二又釋&MT06279;梵火云次造房用梵火云云
T2213_.58.0615b26: 釋本體之梵火也。此又云造立房等亦
T2213_.58.0615b27: 須鉢羅羅梵火是三又云。以法加之使成
T2213_.58.0615b28: 淨法。不然不淨也是四然有於梵火中有三
T2213_.58.0615b29: 種之火。於簸縛句火中有二種火。於跛那易
T2213_.58.0615c01: 迦火中有二種之火。然從第二簸縛句火。至
T2213_.58.0615c02: 瑜乾多火。即有三十九種。此加レハ根本我慢
T2213_.58.0615c03: 自然成四十種。跛那易迦火一種簸嚩句火
T2213_.58.0615c04: 一種梵火二種然者經説外出四種。并
T2213_.58.0615c05: 乃成四十四種
T2213_.58.0615c06: 問。若然者何故住心抄云。今五種火神名闕
T2213_.58.0615c07: 也耶 答。是就經説一往作釋。雖然檢疏文
T2213_.58.0615c08: 四十四種宛然也云云
T2213_.58.0615c09: 二從祕密主我下。明佛説十二種正火法中。
T2213_.58.0615c10: 又二。一明決説古今迷悟。二明正説十二火
T2213_.58.0615c11:
T2213_.58.0615c12: 初中。又二。一明牒經。二明隨釋
T2213_.58.0615c13: 初中。祕密主我於乃至又非得業果者。經之
T2213_.58.0615c14: 復次祕密主乃至非能成業果一偈半文。未
T2213_.58.0615c15: 會引之也
T2213_.58.0615c16: 二從以下。明隨釋中。又分爲三。一明説因位
T2213_.58.0615c17: 不知因縁。二明果位正知。三明其所由
T2213_.58.0615c18: 初中。以下又偈也者。上説四十四之火。即是
T2213_.58.0615c19: 偈頌也。從此以下説十二種之火。又是偈頌
T2213_.58.0615c20: 也。故云爾也。佛意言我等者。是即説因位不
T2213_.58.0615c21: 知因縁。其意自可見云云
T2213_.58.0615c22: 二從及我下。明果位正知中。及我成菩提時
T2213_.58.0615c23: 者。所言成菩提者。通初地乃至極果。如來一
T2213_.58.0615c24: 切智光者。本初不生之羅字智光是也
T2213_.58.0615c25: 三從佛所下。明作如是説其所由中。佛所以
T2213_.58.0615c26: 作此説者等者。言往昔今日相對而説其根
T2213_.58.0615c27: 本因縁時。彼我慢邪見也。淨行婆羅門等即
T2213_.58.0615c28: 聞此因縁作如是念言。我等所崇敬韋陀典
T2213_.58.0615c29: 等所祕藏。其根本是佛因位未覺之時所説
T2213_.58.0616a01: 韋陀尚爾也。何況今説最上韋陀火。是即第
T2213_.58.0616a02: 一甚深。即生希奇未曾有之思。入佛道生信
T2213_.58.0616a03: 解也。是故佛説此因縁也。故云佛所以作此
T2213_.58.0616a04: 説者乃至即生信解也。我昔未成等者。我因
T2213_.58.0616a05: 位菩薩時所説。皆是邪見之火法也。今所説
T2213_.58.0616a06: 眞實成大事因縁。不可同彼邪行之火法也。
T2213_.58.0616a07: 故云我昔乃至非法之行也
T2213_.58.0616a08: 二從正火下。明正説十二種火法中。自分爲
T2213_.58.0616a09: 十三。一明説智火。二明第二説行滿火。三明
T2213_.58.0616a10: 説摩嚕多火。四明説盧醯多火。五明説沒㗚
T2213_.58.0616a11: 多火。六明説忿怒火。七明説闍吒羅火。八明
T2213_.58.0616a12: 説迄灑那火。九明説意生火。十明羯攞微火。
T2213_.58.0616a13: 十一明梵文闕其名。十二明説謨賀那。十三
T2213_.58.0616a14: 明總結
T2213_.58.0616a15: 初中。又二。一明牒經。二明隨釋
T2213_.58.0616a16: 初中。正火十二種次説之。我復成菩提説十
T2213_.58.0616a17: 二種火。彼火復云何。智火最爲初。名大因陀
T2213_.58.0616a18: 羅。第一名爲智火。乃至住智滿足者。經之我
T2213_.58.0616a19: 復成菩提乃至當知智圓滿二偈。未會引之也
T2213_.58.0616a20: 二從此中下。明隨釋中。又二。一明深智所觀。
T2213_.58.0616a21: 二明初心所觀
T2213_.58.0616a22: 初中。此中最初火者。即前所言金剛不壞坐
T2213_.58.0616a23: 是也。故云即是菩提心之惠光也乃至具一
T2213_.58.0616a24: 切佛功徳故也。増威是外事者。此菩提外用
T2213_.58.0616a25: 即十力也。由識此火故燒無始以來等者。如
T2213_.58.0616a26: 彼以字燒字。又是六月念誦中第一即是也。
T2213_.58.0616a27: 故云由識此火乃至即是毘盧遮那之別名
T2213_.58.0616a28: 也。即以此尊而表此智者。今此無生智是平
T2213_.58.0616a29: 等法界體性智也。大日如來即此智所成故
T2213_.58.0616b01: 云爾也
T2213_.58.0616b02: 二從若初下。明初心所觀中。若初觀即觀此
T2213_.58.0616b03: 火神等者。言依方壇黄色等之表示。解了無
T2213_.58.0616b04: 生智。依五&T037992;等之表示。覺了五智五大。是即
T2213_.58.0616b05: 依造壇及印眞言而解了。是即初心觀行之
T2213_.58.0616b06: 義也。故云若初觀乃至能成一切事也。若深
T2213_.58.0616b07: 智者。如上直了達無相大菩提。故云若深了
T2213_.58.0616b08: 其性即如上説也。此中方壇者等者。明初心
T2213_.58.0616b09: 觀行之相也。其義可見。然火有二法者。還約
T2213_.58.0616b10: 前二種辯其義也。所謂若能修乃至即名内
T2213_.58.0616b11: 心火法者。指前深行所觀也。若順攝世間乃
T2213_.58.0616b12: 至由此因縁智具足也者。指前初心所觀也。
T2213_.58.0616b13: 今初心所觀者。如上之世間成就品等所説。
T2213_.58.0616b14: 深祕所觀者。如上祕密曼荼羅品等所説。能
T2213_.58.0616b15: 能可思之云云
T2213_.58.0616b16: 問云。此法與息災相應是堅固法也云云
T2213_.58.0616b17: 者常以方壇爲増益。何故今云息災耶。依之
T2213_.58.0616b18: 見經文云増益施威力如何 答。此事自上古
T2213_.58.0616b19: 不審也。住心抄問答云。増益法與之可相應。
T2213_.58.0616b20: 何云息災耶。答息災儀不言ハレ可云亦與
T2213_.58.0616b21: 増益相應。所以然者最初菩提心與息災相
T2213_.58.0616b22: 應故也云云若依此義者恐展轉書寫之誤歟。
T2213_.58.0616b23: 依之見ルニ第二行滿火之説相。專擧息災用。
T2213_.58.0616b24: 故知於此第一智火者。尤與増益可相應
T2213_.58.0616b25: 也。就中經文無競者也云云但此事見ルニ疏十
T2213_.58.0616b26: 釋十二眞言王云。若息災即須金剛方
T2213_.58.0616b27: 壇。若増益即須水輪。降伏火輪等。隨順用之
T2213_.58.0616b28: 云云然者方圓兩壇増益息災更互相成。故如
T2213_.58.0616b29: 此釋也。仍住心抄云。最初菩提心與息災相
T2213_.58.0616c01: 應也云云方壇結歸スル息災也。然於方
T2213_.58.0616c02: 壇増益爲本。其上兼息災故。如此處處釋
T2213_.58.0616c03: 成也。然者經説方壇本體増益。疏此上
T2213_.58.0616c04: 息災釋スル之得意。文無違義也云云
T2213_.58.0616c05: 二從第二下。明第二行滿火中。又二。一明牒
T2213_.58.0616c06: 經。二明隨釋
T2213_.58.0616c07: 初中。交牒可云。第二名行滿。乃至珠鬘鮮白
T2213_.58.0616c08: 云云
T2213_.58.0616c09: 二從第二下。明隨釋中。又二。一明深行所説。
T2213_.58.0616c10: 二明初心所觀
T2213_.58.0616c11: 初中。名爲行滿即案名表義者。既云行滿故。
T2213_.58.0616c12: 當知行滿即是佛也。故云案名表義也。其梵
T2213_.58.0616c13: 音者。此行滿梵語亦眞言也。然未撿也。初發
T2213_.58.0616c14: 菩提心者。指第一火也。依前如實菩提心。今修
T2213_.58.0616c15: 如實之行。是第二行滿也。故云初發乃至即
T2213_.58.0616c16: 名爲佛也。謂此即大悲等者。住心抄云。如常
T2213_.58.0616c17: 菩提爲因大悲爲根故也云云其形秋夜月等
T2213_.58.0616c18: 者。如上品説猶如淨水月等白光四面遍也。
T2213_.58.0616c19: 右持數珠百八陀羅尼門即智惠像也。左持
T2213_.58.0616c20: 軍持是大悲潤生之方便也。此像住於字輪中
T2213_.58.0616c21: 者。如上水輪觀等。白色圓壇以蓮花周遍
T2213_.58.0616c22: 圍之。自身居其中。同此字相字義形色。如
T2213_.58.0616c23: 悉地成就品及祕密曼荼羅法品祕密八印品
T2213_.58.0616c24: 等中所説。故云如上所説也。即是心性圓明
T2213_.58.0616c25: 等者。是即亡字相字義但住圓明。是即唯有
T2213_.58.0616c26: 明朗不見心與身之義也。故云即是心性乃
T2213_.58.0616c27: 至爲本尊形也。上文云皆體者。如祕密曼陀
T2213_.58.0616c28: 羅位品等所説。若坐方壇之時擧體黄色圓
T2213_.58.0616c29: 明也。若居圓壇之時擧體皆白色圓明等即是
T2213_.58.0617a01: 也。故云上文皆體乃至表示故也。已上付深
T2213_.58.0617a02: 祕釋之畢
T2213_.58.0617a03: 二從若外下。明初心所觀中。又三。一明外災
T2213_.58.0617a04: 淨除。二明内障淨除。三明内外二護摩相兼」
T2213_.58.0617a05: 初中。若外作等者。付初心始行釋之也。災有
T2213_.58.0617a06: 無量者。就之有淺深内外。所謂世間水火兵
T2213_.58.0617a07: 等災。及蝗虫夏霜等非時無道發動。乃至種
T2213_.58.0617a08: 種病患等。是即世間淺外之災也。故云謂外
T2213_.58.0617a09: 世間乃至皆能淨除之也。或本ニハ此中無相理
T2213_.58.0617a10: 者。不相應道理。無道而起義也
T2213_.58.0617a11: 二從又無下。明内障淨除中。又無始等者。言
T2213_.58.0617a12: 行者爲無始間隔所障礙。懷疑慮心。不生如
T2213_.58.0617a13: 實之淨信。是即障也。此火能淨除之。故云又
T2213_.58.0617a14: 無始乃至亦是息災義也
T2213_.58.0617a15: 三從此息下。明内外二護摩相兼中。但瑜伽
T2213_.58.0617a16: 相應念誦者。如以字燒字等也。外護摩者。
T2213_.58.0617a17: 如常支分具足護摩。然今教者即是即事而
T2213_.58.0617a18: 眞故。尤事理相應内外相兼而可成作寂平
T2213_.58.0617a19: 等大因縁也。故云此息災護摩亦有二種乃
T2213_.58.0617a20: 至不如法也
T2213_.58.0617a21: 三從第三下。明説摩嚕多火中。又二。一明牒
T2213_.58.0617a22: 經。二明隨釋
T2213_.58.0617a23: 初中。交牒可云。第三摩嚕多。黒色風燥形」
T2213_.58.0617a24: 二從第三下。明隨釋中。又四。一明釋風燥義。
T2213_.58.0617a25: 二明用此火所由。三明此尊所持物。四明此
T2213_.58.0617a26: 降伏有二種
T2213_.58.0617a27: 初中。從風所生者。此尊從風中而生故云爾
T2213_.58.0617a28: 也。形燥黒者。其形如風吹散&MT00650;轉之形而黒
T2213_.58.0617a29: 也。如悉地成就品説云云
T2213_.58.0617b01: 二明用此火所由中。謂行人初發菩提心等
T2213_.58.0617b02: 者。既發第一如實菩提心。雖欲行第二行滿
T2213_.58.0617b03: 火。無始間隔發動。此時行者住此火法。彼障
T2213_.58.0617b04: 速除盡。譬如風能拂重雲不留客塵。故云謂
T2213_.58.0617b05: 行人乃至能散壞諸障也
T2213_.58.0617b06: 三明此尊所持物中。此尊坐風壇中者。如上
T2213_.58.0617b07: 所説。坐半月黒色壇中也。手執帛等者。是即
T2213_.58.0617b08: 帛袋也。是虚空之表示也。風從虚空而生故
T2213_.58.0617b09: 也。兩頭執之者。表定惠。謂以定惠莊嚴故。從
T2213_.58.0617b10: 無相法界大虚空中。出現淨除業障三昧。能
T2213_.58.0617b11: 除散無始妄想間隔也。其色青也者。是又虚
T2213_.58.0617b12: 空色也
T2213_.58.0617b13: 四明此降伏有二種中。此是阿毘闍嚕迦法
T2213_.58.0617b14: 者。是即調伏法也。所謂調伏世間怨讎等。此
T2213_.58.0617b15: 名外護。降伏三障四魔。此名内也云云
T2213_.58.0617b16: 四從第四下。明説盧醯多火中。又二。一明牒
T2213_.58.0617b17: 經。二明隨釋
T2213_.58.0617b18: 初中。交牒可云。第四盧醯多。色如朝日暉云云
T2213_.58.0617b19: 二從第四下。明隨釋中。第四赤如日暉等者。
T2213_.58.0617b20: 坐三角壇中。如上所説。右手執刀者是即不
T2213_.58.0617b21: 動尊也。除無明黒暗顯常住圓明。其身相端
T2213_.58.0617b22: 嚴肥滿而住三昧。故云赤如日暉乃至作微
T2213_.58.0617b23: 怒形也
T2213_.58.0617b24: 五從第五下。明説沒㗚多火中。又二。一明牒
T2213_.58.0617b25: 經。二明隨釋
T2213_.58.0617b26: 初中。交牒可云。第五沒㗚多乃至遍一切哀
T2213_.58.0617b27: 云云
T2213_.58.0617b28: 二從第五下。明隨釋中。又分爲二。一明和合
T2213_.58.0617b29: 色相莊嚴。二明有内外二種和合
T2213_.58.0617c01: 初中。沒㗚多是和合義者。此尊兼攝召與息
T2213_.58.0617c02: 災之二用。故云是和合義也。淡黄色是赤黄
T2213_.58.0617c03: 和合色也。其義自可見云云身上有毛等者。
T2213_.58.0617c04: 是萬徳成就義也。然不太増不太減。言太増
T2213_.58.0617c05: 是常見也。太減是斷見也。離斷常等而有空
T2213_.58.0617c06: 平等也
T2213_.58.0617c07: 二從内外下。明有内外二種和合中。又二。一
T2213_.58.0617c08: 明内法二用。二明外相二用
T2213_.58.0617c09: 初中。内外二法例前者。内謂出世。外謂世間
T2213_.58.0617c10: 也。上來諸火皆有内外用。故云例前也。此和
T2213_.58.0617c11: 合者能遍一切者。遍普門法界一切諸法。作
T2213_.58.0617c12: 招召及息災用故云爾也。謂成圓明智光。即
T2213_.58.0617c13: 是招召義也。由成此智光故。妄相煩惱除滅
T2213_.58.0617c14: 而不生。是息災義也
T2213_.58.0617c15: 二從若下。明外相二用中。若外作時者。言行
T2213_.58.0617c16: 者作此火法時。香花等各須二種。所謂赤黄
T2213_.58.0617c17: 色香花。身亦半身黄色半身赤也。衣服亦爾
T2213_.58.0617c18: 也。故云香花乃至二種也。本尊身色亦然也。
T2213_.58.0617c19: 左一目怒也。右一目寂然。災除者息災也。願
T2213_.58.0617c20: 滿者招召也。不同偏方之教者。指諸顯教也。
T2213_.58.0617c21: 雖説畢竟獨空之理。不知曼荼羅之萬徳故
T2213_.58.0617c22: 云爾也
T2213_.58.0617c23: 六從第六下。明説忿怒火中。又二。一明牒經。
T2213_.58.0617c24: 二明隨釋
T2213_.58.0617c25: 初中。交牒可云。第六名忿怒乃至大力現四
T2213_.58.0617c26: 云云
T2213_.58.0617c27: 二從第六下。明隨釋中。名爲忿怒即以此名
T2213_.58.0617c28: 義爲眞言者。以忿怒義即爲眞言也。如上者。
T2213_.58.0617c29: 指上四十四火中忿怒火也。其髮散上者。心
T2213_.58.0618a01: 王住忿怒三摩地故。心數同住忿怒三摩地
T2213_.58.0618a02: 之意也。作大吼形者。譬如師子王從深崛
T2213_.58.0618a03: 出震吼時。一切禽獸皆震死。今此尊亦爾也。
T2213_.58.0618a04: 從自性清淨之首楞嚴禪定之崛而出必定師
T2213_.58.0618a05: 子吼之時。一切無明妄執煩惱禽獸刹那皆
T2213_.58.0618a06: 悉死伏。故云作大吼乃至哮吼状也。口有四
T2213_.58.0618a07: 牙者。表四智成就。二牙上是上求義。即東南
T2213_.58.0618a08: 二智也。二牙下是下化義。即西北二智也。此
T2213_.58.0618a09: 亦攝二事者。所謂降伏與息災是也云云
T2213_.58.0618a10: 七明説闍吒羅火中。又分爲二。一明牒經。二
T2213_.58.0618a11: 明隨釋
T2213_.58.0618a12: 初中。交牒可云。第七闍吒羅。迅疾備衆綵
T2213_.58.0618a13: 云云
T2213_.58.0618a14: 二從第七下明隨釋中。名溫腹如上等者。指
T2213_.58.0618a15: 上四十四火中闍吒羅火也。非今所用。此正
T2213_.58.0618a16: 法中所用義者。所謂内心大我之智火也。故
T2213_.58.0618a17: 云此正法乃至内證之智也。迅疾謂其形等
T2213_.58.0618a18: 者。從此内證法界遍滿之大智。速疾現極惡
T2213_.58.0618a19: 忿怒之形。超越於前火。故云迅疾乃至又甚
T2213_.58.0618a20: 於前也。極忿謂作a@h此字也。有種種色者。a@h
T2213_.58.0618a21: 字是北方羯磨身種子也。羯磨身故能具種
T2213_.58.0618a22: 種也。所謂五色也。又涅槃色即黒色也。黒色
T2213_.58.0618a23: 是衆色合成也。故云謂作a@h此字乃至形具
T2213_.58.0618a24: 五色也。義准前者。前火兼二色二形。准之此
T2213_.58.0618a25: 尊兼衆色。然從前甚極忿故迅疾具五色也。
T2213_.58.0618a26: 是即一切義利滿足之義也。所謂白色是無
T2213_.58.0618a27: 相法界之體寂靜安樂。是即息災用也。赤是
T2213_.58.0618a28: 勇勤大菩提心。即降伏用也。黄是金剛不壞
T2213_.58.0618a29: 萬徳。即増益用也。青是無相法界大空也。無
T2213_.58.0618b01: 不具如上之三部衆徳。黒是平等法界大涅
T2213_.58.0618b02: 槃作寂平等應用。遍於十方作三世無方之
T2213_.58.0618b03: 佛事。故云謂作a@h乃至義准前也
T2213_.58.0618b04: 八從第八下。明説迄灑耶火中。又二。一明牒
T2213_.58.0618b05: 經。二明隨釋
T2213_.58.0618b06: 初中。交牒可云。第八迄灑耶。猶如電光聚
T2213_.58.0618b07: 云云
T2213_.58.0618b08: 二從第八下。明隨釋中。名費耗是除遣義者。
T2213_.58.0618b09: 費耗是迄灑耶之漢語也。謂費盡業垢。消耗
T2213_.58.0618b10: 一切惡類毘那迦等障難義也。故云名費耗是
T2213_.58.0618b11: 除乃至令消耗也。如聚集衆多電光者。如云
T2213_.58.0618b12: 如合會千電。是則大菩提心金剛不壞之義
T2213_.58.0618b13: 也。故云如聚集乃至是金剛輪同類也云云
T2213_.58.0618b14: 九從第九下。明説意生火中。又二。一明牒經。
T2213_.58.0618b15: 二明隨釋
T2213_.58.0618b16: 初中。交牒可云。第九名意生。大勢巧色身
T2213_.58.0618b17: 云云
T2213_.58.0618b18: 二從第九下。明隨釋中。名意生謂從意所生
T2213_.58.0618b19: 之法等者。言意生悉地既出現。於普門法界。
T2213_.58.0618b20: 以巧色摩尼之身口意。普應衆生而隨意作
T2213_.58.0618b21: 大佛事。故云名意生乃至有大力也
T2213_.58.0618b22: 十明羯攞微火中。又二。一明牒經。二明隨釋
T2213_.58.0618b23: 初中。交牒可云。第十羯攞微。赤黒唵字印
T2213_.58.0618b24: 云云
T2213_.58.0618b25: 二從第十下。明隨釋中。受食火名劫微者。劫
T2213_.58.0618b26: 微此云受食也。謂施火食時受而食之更問
T2213_.58.0618b27: 者。彼寄セテ淨行婆羅門受食之法。今祕密眞
T2213_.58.0618b28: 言行者顯受得&T069222;智火之果也。其尊作持o@m
T2213_.58.0618b29: 字印等者。是亦寄梵志受食儀相。顯眞言行
T2213_.58.0618c01: 者受得三身之果位也。以o@m字爲三身種子
T2213_.58.0618c02: 眞言。可思之。皆側右手作印形等者。言事火
T2213_.58.0618c03: 婆羅門有一切言談之時。右手作印形。
T2213_.58.0618c04: o@m字聲受之。故云其尊作持唵字印乃至
T2213_.58.0618c05: 而作相也云云
T2213_.58.0618c06: 十一明梵文闕其名云云
T2213_.58.0618c07: 十二從第十二下。明説謨賀那中。又二。一明
T2213_.58.0618c08: 牒經。二明隨釋
T2213_.58.0618c09: 初中。交牒可云。十二謨賀那。衆生所迷惑
T2213_.58.0618c10: 云云
T2213_.58.0618c11: 二從第十二下。明隨釋中。又二。一明釋悉成
T2213_.58.0618c12: 義。二明住巧智方便道
T2213_.58.0618c13: 初中。謂能悉成一切者。圓滿三身之果位。自
T2213_.58.0618c14: 利利他行願既圓滿所作已辯故。處菩提道
T2213_.58.0618c15: 場降伏天魔。故云謂能悉成一切即是乃至
T2213_.58.0618c16: 而伏魔義也
T2213_.58.0618c17: 二從又如下。明住巧智方便道中。又如有一
T2213_.58.0618c18: 類等者。言有一類衆生雖教導。更彌増其惡。
T2213_.58.0618c19: 此時住善巧方便道。令其迷悶。於善惡都
T2213_.58.0618c20: シム所知。依之不能作惡。其時漸教導而令
T2213_.58.0618c21: 入正法。故云又如有一類乃至令入正法也。
T2213_.58.0618c22: 如金剛頂等者。如降伏大自在之因縁。如息
T2213_.58.0618c23: 障品中具記之。故云如金剛頂又金剛手乃
T2213_.58.0618c24: 至住方便道所爲也。經言衆生所迷惑者即
T2213_.58.0618c25: 此義也云云
T2213_.58.0618c26: 十三從祕密主此等下。明總結中。又二。一明
T2213_.58.0618c27: 牒經。二明隨釋
T2213_.58.0618c28: 初中。祕密主此等火色所持者。自已色及藥
T2213_.58.0618c29: 物乃至作此悉地隨意者。經之祕密主此等乃
T2213_.58.0619a01: 至隨意成悉地文。未會引之也。而此中有爛
T2213_.58.0619a02: 脱也云云
T2213_.58.0619a03: 二從隨意下。明隨釋中。隨自謂火神色藥物
T2213_.58.0619a04: 等者。言如身色一邊赤一邊黄者。藥物等亦
T2213_.58.0619a05: 隨其身色。可用赤黄招召息災相應藥物等
T2213_.58.0619a06: 也。故云隨自謂火神色藥物等也云云同彼
T2213_.58.0619a07: 謂隨彼色類也。言此十二種形色乃至謂識其
T2213_.58.0619a08: 性者。言同シテ彼本尊色形。而可識或息災攝
T2213_.58.0619a09: 召相應。或忿怒増益相應等。故云言此十二
T2213_.58.0619a10: 乃至謂識其性。彼同是自他倶同也又偈云
T2213_.58.0619a11: 而作外護摩隨意成悉地前内外合論者。上
T2213_.58.0619a12: 來十二種皆内外相兼。故云前内外合論。今
T2213_.58.0619a13: 此偈云而作外護摩。故云今説外也。是即上
T2213_.58.0619a14: 來十二火雖内外合説。猶對此瑜伽内護摩
T2213_.58.0619a15: 時。彼十二火倶外護摩。故云爾也
T2213_.58.0619a16: 三從復次下。明佛説内護摩法中。又二。一明
T2213_.58.0619a17: 牒經。二明隨釋
T2213_.58.0619a18: 初中。復次祕密主乃至隨信解梵燒者。經之
T2213_.58.0619a19: 復次於内心乃至隨信解梵燒三偈半。未會
T2213_.58.0619a20: 引之也
T2213_.58.0619a21: 二從次明下。明隨釋中。自分爲四。一明結前
T2213_.58.0619a22: 生後。二明内護摩義。三明三種攝用。四明結
T2213_.58.0619a23: 釋護摩實義
T2213_.58.0619a24: 初中。次明内護摩法者。對上十二事火故云
T2213_.58.0619a25: 爾也云云
T2213_.58.0619a26: 二從内作下。明内護摩義中。又二。一明内作
T2213_.58.0619a27: 義。二明三處和合
T2213_.58.0619a28: 初中。内作者等者。於行者内心處作之。不假
T2213_.58.0619a29: 外縁故云爾也。本尊即火者。指自性淨淨之
T2213_.58.0619b01: 本尊。火即自身也者。彼威光超億日過千電。
T2213_.58.0619b02: 如是威光即爲火也。此火者更非別物。即是
T2213_.58.0619b03: 行者心光耳。故云火即自身也。是即三處和
T2213_.58.0619b04: 合義也更問今謂理釋者。以本尊同大日故。
T2213_.58.0619b05: 大日不異自性惠火。此火不異行者身也。是
T2213_.58.0619b06: 又三平等義也云云
T2213_.58.0619b07: 二從三和合下。合明三處和合中。又二。一約
T2213_.58.0619b08: 三處明義。二約三密明義
T2213_.58.0619b09: 初中。又三。一正明三和合義。二明世三事依
T2213_.58.0619b10: 此成。三明出世三事依此成
T2213_.58.0619b11: 初中。三和合謂火不異神者。如實大智爲火。
T2213_.58.0619b12: 此火即不異毘盧遮那。毘盧遮那又不異行
T2213_.58.0619b13: 者。故云三和合乃至不異自身也。即以一自
T2213_.58.0619b14: 性者。如上三處皆同一性也。所謂本初不生
T2213_.58.0619b15: 之無自性也。通達此三處之無自性。而照知
T2213_.58.0619b16: 平等法界大圓明。名爲内護摩。是故本尊即
T2213_.58.0619b17: 火。火即行者。平等平等無二無別也故云即
T2213_.58.0619b18: 以一自性乃至三事等也
T2213_.58.0619b19: 二從上文下。明世三事依此成中。上文如意
T2213_.58.0619b20: 悉地者。指上悉地從意生文也。隨世上中下
T2213_.58.0619b21: 事者。如世間成就品三種悉地。然彼世間悉
T2213_.58.0619b22: 地。猶不知此三平等火法不得成。何況於出
T2213_.58.0619b23: 世成就耶。故云隨世上中下事乃至内法亦
T2213_.58.0619b24: 相況耳也
T2213_.58.0619b25: 三從若了下。明出世三事依此成中。若了此
T2213_.58.0619b26: 惠火等者。持此三平等大惠之火也。隨出世
T2213_.58.0619b27: 上中下等者。若住此三平等之惠火。佛蓮金
T2213_.58.0619b28: 三部悉地隨心之所念即成。故云若了此惠
T2213_.58.0619b29: 火乃至隨心即成也
T2213_.58.0619c01: 二從復次下約三密明義中。復次三和合者。
T2213_.58.0619c02: 上擧本尊惠火自身明三和合義畢。從此以下
T2213_.58.0619c03: 又約身口意三密明三平等。故云復次也。其
T2213_.58.0619c04: 義自可見云云若能觀本尊等者。言觀達自性
T2213_.58.0619c05: 清淨本尊故。即自身垢塵漸淨。以漸淨故即
T2213_.58.0619c06: 同本尊。本尊與自身平等一性ナリト觀達スル
T2213_.58.0619c07: 慧即是惠火也。故此之同一性故三事倶淨。
T2213_.58.0619c08: 故云若能觀本尊乃至即三事倶淨也
T2213_.58.0619c09: 三從平等下。明三種攝用中。又三。一明慈悲
T2213_.58.0619c10: 和合爲息災。三明悲兼喜爲増益。三明從胎
T2213_.58.0619c11: 藏起忿爲降伏
T2213_.58.0619c12: 初中。平等皆是即以此三事等者。言於如上
T2213_.58.0619c13: 之三平等中。作息災用之時。即用大慈大悲。
T2213_.58.0619c14: 於此三平等中。大慈悲和合時。即一切息災
T2213_.58.0619c15: 尊中大悲爲第一。故云平等皆是即以此三
T2213_.58.0619c16: 事等中乃至第一悲也
T2213_.58.0619c17: 二明悲兼喜爲増益中。若作増益等者。大悲
T2213_.58.0619c18: 與大喜和合故即成増益。故云若作増益乃
T2213_.58.0619c19: 至大喜和合也
T2213_.58.0619c20: 三從若忿下。明從胎藏起忿爲降伏中。若忿
T2213_.58.0619c21: 怒者火爲胎作事者。經之忿怒從胎藏而造
T2213_.58.0619c22: 衆事業二句。未會引牒也。胎即心也者。所言
T2213_.58.0619c23: 胎藏者即指内心大我體也。從此大悲胎藏
T2213_.58.0619c24: 内心。爲降伏惡人而入此花臺。從大悲藏中
T2213_.58.0619c25: 發無縁大悲。示現降伏之事降伏之。故云若
T2213_.58.0619c26: 忿怒者乃至以降伏惡法也
T2213_.58.0619c27: 四從如是下。明結釋護摩實義中。又二。一明
T2213_.58.0619c28: 別牒。二明隨釋
T2213_.58.0619c29: 初中。別牒可云。又彼祕密主。乃至隨信解梵
T2213_.58.0620a01: 云云
T2213_.58.0620a02: 二從故如是下。明隨釋中。故如是等者。指上
T2213_.58.0620a03: 來所説邪正内外護摩。故云如是等也。如此
T2213_.58.0620a04: 等諸火中。内護摩能成就世出世悉地。故云
T2213_.58.0620a05: 但内作護摩即能辨諸事也。然今此中略説
T2213_.58.0620a06: 所用火神等者。邪火雖無量。略説四十四種
T2213_.58.0620a07: 火神。正法護摩亦雖多種。略説十二種及内
T2213_.58.0620a08: 護摩。故云然今此中略説所用火神及内外
T2213_.58.0620a09: 之相也。當知諸餘法教之中者。蘇摩呼蘇悉
T2213_.58.0620a10: 地等中説三種五種相應護摩等。如是等諸
T2213_.58.0620a11: 護摩。皆悉住此三處三平等之三昧。與一一
T2213_.58.0620a12: 法相應作之。即皆悉成就。故云當知諸餘法
T2213_.58.0620a13: 教之中乃至而施作之即成也。若不達此三
T2213_.58.0620a14: 平等深致及諸事相應之方便者。徒費功不
T2213_.58.0620a15: 異四十四種之火法。故云若不如乃至不能
T2213_.58.0620a16: 成也
T2213_.58.0620a17: 二從爾時下。明依薩埵問而説中。又二。一明
T2213_.58.0620a18: 擧薩埵問。二明擧如來答
T2213_.58.0620a19: 初中。又二。一明牒經。二明隨釋
T2213_.58.0620a20: 初中。爾時執金剛乃至至願佛説也者。經之
T2213_.58.0620a21: 爾時金剛手乃至云何具衆物等長行偈頌文。
T2213_.58.0620a22: 未會引之也。此中長行有四問。偈頌有三問。
T2213_.58.0620a23: 是則敷吉祥草句攝用散灑句也。疏意以偈
T2213_.58.0620a24: 頌爲本。所謂爾時執金剛手白佛言言世尊
T2213_.58.0620a25: 云何問世尊云
何也云云
故知初世尊云何句總問總句
T2213_.58.0620a26: 云何火爐以下三句別問也。爲顯如是之
T2213_.58.0620a27: 四問三問不同。偈頌長行二重説之。但雖廣
T2213_.58.0620a28: 略不同。理數更不違也云云
T2213_.58.0620a29: 二從金剛下。明隨釋中。自分爲二。一明問云
T2213_.58.0620b01: 何火爐三摩地。二明問云何散灑敷茅。三明
T2213_.58.0620b02: 問云何具衆物
T2213_.58.0620b03: 初中。金剛手又問佛者。上既雖説内外諸火。
T2213_.58.0620b04: 未説之法有之不具足故。金剛手爲令得具
T2213_.58.0620b05: 足成就故致此問也。故云金剛手乃至然猶
T2213_.58.0620b06: 未決也。當於何處置火者。何等處置火爐耶
T2213_.58.0620b07: 而問也。何處安鑪等者。此置火之處安鑪之
T2213_.58.0620b08: 處也。更有何法者。作此爐之時加持方便等
T2213_.58.0620b09: 云何而問也
T2213_.58.0620b10: 二明問云何散灑敷茅中。謂散灑敷茅者。既
T2213_.58.0620b11: 作爐已灑淨&T005753;口及順敷吉祥茅等樣云何
T2213_.58.0620b12: 而問也
T2213_.58.0620b13: 三明問云何具衆物中。及以物等者。壇木乳
T2213_.58.0620b14: 木飯五穀切花丸香等資縁支分云何而問
T2213_.58.0620b15: 也。故云及以物等皆問佛也。又經所言物者。
T2213_.58.0620b16: 謂所縁火法薪蘇食物衆具也云云
T2213_.58.0620b17: 二從次佛下。明如來答中。又三。一明答説外
T2213_.58.0620b18: 事火壇灑淨等。二明説内護摩法。三明結釋
T2213_.58.0620b19: 初中。又三。一明答第一問。二明答第二問。三
T2213_.58.0620b20: 明答第三問
T2213_.58.0620b21: 初中。又二。一明牒經。二明隨釋
T2213_.58.0620b22: 初中。次佛告執金剛乃至金剛圍之者。經之
T2213_.58.0620b23: 佛告祕密主乃至周匝金剛印一偈半文。未
T2213_.58.0620b24: 會引之也
T2213_.58.0620b25: 二從次下。明隨釋中。次佛答之者。是結前生
T2213_.58.0620b26: 後句也。彼火爐乃至金剛圍之者。火爐以下
T2213_.58.0620b27: 未會別牒也。謂隨所住處者。上塗壇時有二
T2213_.58.0620b28: 説。所謂以火壇置大壇通門之正方是一
T2213_.58.0620b29: 時潅頂壇寄羅刹方置之。或以潅頂壇置通
T2213_.58.0620c01: 門之正方。以火壇寄羅刹之方對置之是一
T2213_.58.0620c02: 然者隨彼火壇所住之處。彼二説之中隨一
T2213_.58.0620c03: 可置之也。穿深一肘等者。是則取擇地造
T2213_.58.0620c04: 壇事也。如上八印等中説者。指祕密八印品
T2213_.58.0620c05: 也。如方壇以三&T037992;金剛圍之爲界域也。等者
T2213_.58.0620c06: 普爲深及方圓等者。爐口廣狹縱横及縁廣
T2213_.58.0620c07: 狹等者如寸法能能可度量。故云爾也。如方
T2213_.58.0620c08: 鑪等者。如方爐者圓三角半月亦可依彼等
T2213_.58.0620c09: 説相也。故云如方乃至可知也
T2213_.58.0620c10: 二從偈云下。明答第二問中。又二。一明牒
T2213_.58.0620c11: 經。二明隨釋
T2213_.58.0620c12: 初中。藉以青生乃至以本加未者。經藉之以
T2213_.58.0620c13: 生茅乃至應以本加末一偈。末會引之也
T2213_.58.0620c14: 二從謂勿下。明隨釋中。證勿以稍末也押根
T2213_.58.0620c15: 等者。應以根厭首也。茅謂青濕右遶敷之者
T2213_.58.0620c16: 等者。就此似經疏有相違。所謂經云。不以末
T2213_.58.0620c17: 加本。應以本加末云云疏云。令根相壓。首
T2213_.58.0620c18: 是上稍之苗也。假令布スル東方時。根北。
T2213_.58.0620c19: 在南。仍以苗壓次。不得以
T2213_.58.0620c20: 根壓苗云云然經文タリ以本置クト
T2213_.58.0620c21: 。疏文タリ以末置本之上。然者經疏無
T2213_.58.0620c22: 相違樣可得意也。所以然者疏自本釋
T2213_.58.0620c23: 經之不審者也。然者經言以本加末
T2213_.58.0620c24: 者。以本置末之下如是説也可得意也。
T2213_.58.0620c25: 爲不誤此義。疏ニハ云以苗厭次南者之根。不
T2213_.58.0620c26: 得以根厭苗云云然者無相違歟
T2213_.58.0620c27: 妙印鈔卷第七十七
T2213_.58.0620c28: 御本云元徳三年辛未五月二十五日加點了
T2213_.58.0620c29:  沙門宥範六十二 
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