SAT DB

T2213_.58.0627a01: 也。付此一一念誦有二種意。所謂有音聲念
T2213_.58.0627a02: 誦出入息念誦等行法差別不同。故云一一
T2213_.58.0627a03: 念誦乃至此明差別行法不同也
T2213_.58.0627a04: 二從一一下。明音聲念誦中。一一念誦者謂
T2213_.58.0627a05: 專心等者。言專心口誦一一眞言時。一一眞
T2213_.58.0627a06: 言之音聲皆悉了了分別。猶如鈴鐸等之聲。
T2213_.58.0627a07: 句句不同斷。更不雜言攀縁。故云一一念誦
T2213_.58.0627a08: 者謂專心口誦乃至不間斷攀縁也
T2213_.58.0627a09: 二從作下。明心念誦中。作意者等者。別牒
T2213_.58.0627a10: 經之作心意念誦句也。即直是心持者。言直
T2213_.58.0627a11: 心念持。而不出音聲而遍數不設。故云作意
T2213_.58.0627a12: 者即直是心持作心相念誦不出聲也
T2213_.58.0627a13: 三從出入下。明出入息念誦中。出入息念誦
T2213_.58.0627a14: 如上所明服風等者。如六月念誦中所説。故
T2213_.58.0627a15: 云出入息念誦如上所明服風等是也
T2213_.58.0627a16: 妙印鈔卷第七十八　一校了

T2213_.58.0627a17:

御本云

　元徳三年

辛
未

五月二十五日加

T2213_.58.0627a18:

點了　沙門宥範

六十二

T2213_.58.0627a19:
T2213_.58.0627a20:
T2213_.58.0627a21:
T2213_.58.0627a22:
T2213_.58.0627a23: 妙印鈔卷第七十九
T2213_.58.0627a24: 　沙門阿寂紀　

T2213_.58.0627a25:

釋世出世持誦品第三十之餘

經第六之終
疏第二十之終

T2213_.58.0627a26: 二從一下。明一一相應義中。一一相應者等
T2213_.58.0627a27: 者。經之常第一相應句別牒也。謂於三念誦
T2213_.58.0627a28: 中者。如上音聲念誦心念誦出入息念誦中。
T2213_.58.0627a29: 或一一眞言與心念誦相應爲第一。或一一
T2213_.58.0627b01: 眞言與出入息念誦相應爲第一也。故云一
T2213_.58.0627b02: 一相應者乃至相應爲第一也。所言相應者。
T2213_.58.0627b03: 念誦一一眞言之時。一縁一相更不異縁。如
T2213_.58.0627b04: 念誦

字者。與

字之聲字實相而相應。住
T2213_.58.0627b05: 黄色圓明。如念誦 va@m

字者。與

字之聲字
T2213_.58.0627b06: 實相而相應。住白色圓明等是也。然其心念
T2213_.58.0627b07: 誦者。於圓明中。見

T2213_.58.0627b08:

云云

｣

T2213_.58.0627b09: 三從當勿下。明簡非中。又分爲二。一明別
T2213_.58.0627b10: 牒。二明隨釋

T2213_.58.0627b11:

初中。交牒可云。異此乃至闕支分

云云

T2213_.58.0627b12: 二從當下。明隨釋中。又二。一明釋異此義。二
T2213_.58.0627b13: 明闕支分義
T2213_.58.0627b14: 初中。又二。一明牒經。二明隨釋
T2213_.58.0627b15: 初中。當勿異者。經之異此兩言。未會別牒
T2213_.58.0627b16: 也
T2213_.58.0627b17: 二明隨釋中。謂常當依此而作者。如上三念
T2213_.58.0627b18: 誦。或依世間成就品所説。或依祕密曼荼羅
T2213_.58.0627b19: 品所説等。一縁一相而不間斷。故云當勿異
T2213_.58.0627b20: 者乃至徒用功無益也
T2213_.58.0627b21: 二從持下。明闕支分義中。又二。一明牒經。二
T2213_.58.0627b22: 明隨釋
T2213_.58.0627b23: 初中。持眞言者闕支而用者等者。經之而受
T2213_.58.0627b24: 持眞言闕支分八言。未會別牒之也
T2213_.58.0627b25: 二明隨釋中。謂字有點等者。言有點之字ヲ無
T2213_.58.0627b26: 點ニ而誦之。或誤テ長聲而作短聲等。皆是闕
T2213_.58.0627b27: 支分義也。故云謂字有點而不噵乃至念誦
T2213_.58.0627b28: 也
T2213_.58.0627b29: 三從右此下。明内外相應有四種中。又分爲
T2213_.58.0627c01: 二。一明約字句辨世出世。二明約出入息辨
T2213_.58.0627c02: 世出世
T2213_.58.0627c03: 初中。又二。一明別牒。二明隨釋
T2213_.58.0627c04: 初中。交牒可云。内與外相應乃至住種子字

T2213_.58.0627c05:

句

云云

T2213_.58.0627c06: 二從右此下。明隨釋中。此内外相應者。内
T2213_.58.0627c07: 相應謂如上之心念誦。外相應謂如上之音
T2213_.58.0627c08: 聲念誦也。合有四念誦也者。謂白黄赤黒
T2213_.58.0627c09: 等四色。故云即四色是也。是即息災増益降
T2213_.58.0627c10: 伏攝召之四種法是也。又是因行證入義也。
T2213_.58.0627c11: 謂内相應故能成因行證入等四種之法。外
T2213_.58.0627c12: 相應故能成息災増益等四種之法。故云右
T2213_.58.0627c13: 此内外相應乃至即四色是也。言世間乃至
T2213_.58.0627c14: 所謂字句者。經之彼世間乃至字句之三句
T2213_.58.0627c15: 未會別牒也。句者是擧是等者。作釋也。言
T2213_.58.0627c16: 句是擧足行歩義也。觀布此眞言字。譬如一
T2213_.58.0627c17: 一行歩。運ハ於一歩五體身分皆擧ル。是即滿
T2213_.58.0627c18: 足義也。如一歩者。歩歩亦爾也。如是如是歩
T2213_.58.0627c19: 歩相續而無異縁故必至所詣。今此句亦復
T2213_.58.0627c20: 如是。持於一字萬徳皆成。如一字者諸字
T2213_.58.0627c21: 亦爾也。是故如是如是字字相續而一縁一
T2213_.58.0627c22: 相。故必滿所願。故云句是擧足行歩乃至字
T2213_.58.0627c23: 即種子字也。前已説出世念誦等者。指前世
T2213_.58.0627c24: 出世護摩品中三處合爲一之内護摩也。故
T2213_.58.0627c25: 云前已説出世乃至合爲一即得也。今即不
T2213_.58.0627c26: 然。或時觀字。或時觀本尊。或時觀印。皆有
T2213_.58.0627c27: 相有縁也。故云今世間念誦乃至或觀尊印
T2213_.58.0627c28: 也
T2213_.58.0627c29: 二從謂句下。明約出入息辨世出世中。又二。
T2213_.58.0628a01: 一明別牒。二明隨釋
T2213_.58.0628a02: 初中。謂句及本尊乃至最爲上也者。經之或
T2213_.58.0628a03: 心隨本尊乃至爲上三句文。未會別牒也
T2213_.58.0628a04: 二從前出下。明隨釋中。前出入息變字等
T2213_.58.0628a05: 者。指六月念誦等中。所謂出入息即

字或
T2213_.58.0628a06: va@m

字或

字等也。息外亦不見字也。故云前
T2213_.58.0628a07: 出入息變字爲出入息也。今世間等者。言今
T2213_.58.0628a08: 此世間念誦。於出入息中。見

字

字等
T2213_.58.0628a09: 故。是即雖了了分明。猶是有分別故即有相
T2213_.58.0628a10: 也。故云今世間念誦乃至是有分別也。前出
T2213_.58.0628a11: 世即不如此。故云前出世間不作如是分別
T2213_.58.0628a12: 也。於眞言中分別爲二者。言於一眞言中。於
T2213_.58.0628a13: 行者有相無相之觀智不同。即成世出世間
T2213_.58.0628a14: 悉地。所謂即世間持誦者乃至此是有相者
T2213_.58.0628a15: 即世間成就相也。此中或取一字縁之者。取
T2213_.58.0628a16: 種子字。若取眞言體字。縁此一字之聲字實
T2213_.58.0628a17: 相而作成就也。或取句等者。且如言怛羅摩
T2213_.58.0628a18: 馱都者。怛羅摩是法也。駄都是界也所謂
T2213_.58.0628a19: 法界。取此法界句義而念誦。所謂自性清
T2213_.58.0628a20: 淨法界也。於本尊心上之圓明中。想如是
T2213_.58.0628a21: 之字及句等。如世間成就品等中之所説。故
T2213_.58.0628a22: 云或取一字縁之或取句等乃至布本尊心上
T2213_.58.0628a23: 圓明之中也。此二種者。字及句也。有經明

T2213_.58.0628a24:

此義等者。如悉地出現品中所説

云云

若行

T2213_.58.0628a25: 者見此眞實相時等者。言如此明了見字印
T2213_.58.0628a26: 形像等時。即不住有相有縁。猶如十喩而無
T2213_.58.0628a27: 有自性。雖然未入無相三昧故。猶能觀一向
T2213_.58.0628a28: 清淨大菩提心故。即同佛。隨心之所起。往
T2213_.58.0628a29: 來無礙自在也。故云若行者見此乃至謂或
T2213_.58.0628b01: 來或去隨心也。世間念誦以出入息爲上也
T2213_.58.0628b02: 等者。經之故説有攀縁出入息爲上二句。未
T2213_.58.0628b03: 會別牒也。今耳聞息出時等者。隨釋也。謂
T2213_.58.0628b04: 攀縁念誦耳聞其聲。息出時此字隨即出。息
T2213_.58.0628b05: 入時此字隨即入。如此令了了分明也。故云
T2213_.58.0628b06: 今耳聞乃至令隨息出入也。今謂天台之誦
T2213_.58.0628b07: 經等者。彼天台宗行法華有二種行。所謂
T2213_.58.0628b08: 有相行無相行也。如南岳四安行云。菩薩學
T2213_.58.0628b09: 法花具足二種行。一者有相行。二者無相
T2213_.58.0628b10: 行。無相安樂行ハ。甚深妙禪定觀察六情根。有
T2213_.58.0628b11: 相安樂行ハ此依勸發品散心誦法華。不入禪
T2213_.58.0628b12: 三昧。坐立行一心念法華。行若成就者即見

T2213_.58.0628b13:

普賢身

云云

然者彼有相行ラハ云不入禪三昧ト

T2213_.58.0628b14: 故非今所論。彼無相安樂行之行儀相似此
T2213_.58.0628b15: 世間念誦。故云今謂天台之誦經乃至是此
T2213_.58.0628b16: 意也。今以此字等者。言今以此字及句等。
T2213_.58.0628b17: 與出入息相應不散亂故易入三昧。故爲世
T2213_.58.0628b18: 間最上也。故云今以此字乃至最上也。又
T2213_.58.0628b19: 上明尊神者。指或心隨本尊之句而言也。言
T2213_.58.0628b20: 此字句念誦之法ハ。佛菩薩明王天等皆當作
T2213_.58.0628b21: 之。隨當部本尊法。而其眞言句與出入息相
T2213_.58.0628b22: 應可行之。故云又上明尊神者乃至一一有
T2213_.58.0628b23: 此行法也
T2213_.58.0628b24: 二從當知下。明説出世無上念誦中。又二。一
T2213_.58.0628b25: 明總牒。二明隨釋
T2213_.58.0628b26: 初中。當知出世間意念誦亦遠離於諸字乃
T2213_.58.0628b27: 至不應異此法則也者。經之當知出世心乃
T2213_.58.0628b28: 至勿異如是教文。未會總牒也。此中細字疏
T2213_.58.0628b29: 家之注也
T2213_.58.0628c01: 二從謂牒上文也以下。明隨釋中。又分爲
T2213_.58.0628c02: 三。一明離文字。二明三事一相。三明三落叉
T2213_.58.0628c03: 義
T2213_.58.0628c04: 初中。又二。一明牒經。二明隨釋
T2213_.58.0628c05: 初中。出世間者當知如是乃至文字也者。經
T2213_.58.0628c06: 之當知出世心遠離於諸字二句。未會別牒
T2213_.58.0628c07: 也
T2213_.58.0628c08: 二從豈下。明隨釋中。又四。一簡非。二明達圓
T2213_.58.0628c09: 明不生。三明離分別憶想名離字。四明辨初
T2213_.58.0628c10: 後心圓明差別
T2213_.58.0628c11: 初中。豈撥離前來者。非如彼小乘及權乘撥
T2213_.58.0628c12: 無文字而沈空理。故云豈撥離乃至不如是也
T2213_.58.0628c13: 二從謂能下。明達圓明不生中。謂能達字之
T2213_.58.0628c14: 本性即是圓明者。且如

字者。以本初不生
T2213_.58.0628c15: 故。此不生即無復所依故。即自己圓明也。此
T2213_.58.0628c16: 圓明即是眞實之心體性也。此圓明雖無分
T2213_.58.0628c17: 別。而具無邊萬徳。故云謂能達字之本性乃
T2213_.58.0628c18: 至當觀如是之字也。既此字從心而生。然此
T2213_.58.0628c19: 心既本來圓明湛寂。當知從心所生字亦其
T2213_.58.0628c20: 性圓明湛寂也。故云此字者還即是乃至從
T2213_.58.0628c21: 心所生之字其性亦爾也
T2213_.58.0628c22: 三從所云下。明離分別憶想名離字中。所云
T2213_.58.0628c23: 離字聲等者。正釋經之遠離於諸字義也。非
T2213_.58.0628c24: 謂撥遣文字。雖觀誦聲字。住字體本不生之
T2213_.58.0628c25: 圓明。不憶想字相字形也。故云謂離分別乃
T2213_.58.0628c26: 至照謂觀此字之體性也
T2213_.58.0628c27: 四從然初下。明辨初後心圓明差別中。然初
T2213_.58.0628c28: 觀時等者。行者初觀時。帶於有相。於本尊
T2213_.58.0628c29: 心上觀種子字。轉字成圓明。此圓明初小後
T2213_.58.0629a01: 漸大。乃至遍滿法界。其性不生不滅無來無
T2213_.58.0629a02: 去也。故云然初觀時乃至而觀其性也
T2213_.58.0629a03: 二從本尊下。明三事一相中。又二。一明牒
T2213_.58.0629a04: 經。二明隨釋
T2213_.58.0629a05: 初中。本尊一相乃至勿異法則者。經之自尊
T2213_.58.0629a06: 爲一相乃至勿異於法則一偈文。未會別牒也
T2213_.58.0629a07: 二從本尊下。明隨釋中。又二。一明自尊義。二
T2213_.58.0629a08: 明一相義
T2213_.58.0629a09: 初中。本尊即是初觀圓明之字者。經云ハ自
T2213_.58.0629a10: 尊ト即本尊故。本尊三昧品疏云。尊亦云自尊。

T2213_.58.0629a11:

謂自所持之尊也

云云

即是彼圓鏡中之字也。

T2213_.58.0629a12: 次即觀本尊如上已説者。轉此字成本尊故

T2213_.58.0629a13:

云爾也。如上已説者。指成就悉地品也

更問

T2213_.58.0629a14: 二從一下。明一相義中。又三。一明本尊三事
T2213_.58.0629a15: 一相。二明自身三事一相。三明本尊自身平
T2213_.58.0629a16: 等
T2213_.58.0629a17: 初中。一相者即身口意也者。身口意一相故
T2213_.58.0629a18: 云一相也。所謂於本尊心上。作此圓明之
T2213_.58.0629a19: 心鏡。即是心密之圓明也。其身即身密之圓
T2213_.58.0629a20: 明也。其眞言即口密之圓明也。本尊三事一
T2213_.58.0629a21: 相平等如此。故云觀本尊心上乃至一相平
T2213_.58.0629a22: 等如於實相也
T2213_.58.0629a23: 二從又下。明自身三事一相中。又觀本尊三
T2213_.58.0629a24: 事平等者。我三事一相平等亦如此。本尊一
T2213_.58.0629a25: 相平等與自身一相平等。無二無別。本尊不
T2213_.58.0629a26: 異我身。我身不異本尊。故云又觀本尊三事
T2213_.58.0629a27: 平等一相乃至亦復一相平等不異於本尊
T2213_.58.0629a28: 也
T2213_.58.0629a29: 三從此下。明本尊自身平等中。此圓明之性
T2213_.58.0629b01: 者。言此圓明與菩提心。平等平等而無二無
T2213_.58.0629b02: 別。是故自他互相攝入平等平等也。故云此
T2213_.58.0629b03: 圓明之性乃至自他平等也。是即心密平等
T2213_.58.0629b04: 等性也。又所觀字雖不同乃至如阿者一切
T2213_.58.0629b05: 亦爾也者。口密平等性也。如字者等者。身密
T2213_.58.0629b06: 平等性也
T2213_.58.0629b07: 三從於此不思議下。明三落叉義中。又二。一
T2213_.58.0629b08: 明作一切平等觀。二明洛叉爲相見義
T2213_.58.0629b09: 初中。又二。一明別牒。二明隨釋
T2213_.58.0629b10: 初中。交牒可云。無二無執著。不壞意色像。勿

T2213_.58.0629b11:

異於法則

云云

T2213_.58.0629b12: 二從於此下。明隨釋中。於此不思議三相
T2213_.58.0629b13: 者。如上字印本尊。一而三三而一。不縱不横
T2213_.58.0629b14: 不一不異。超越心量言句。故云不思議三相
T2213_.58.0629b15: 乃至成一切智也。若異於如是不思議之法
T2213_.58.0629b16: 則。即不成不思議妙果。故云當作此法則乃
T2213_.58.0629b17: 至即是三落叉義也
T2213_.58.0629b18: 二從洛叉下。明洛叉爲相見義中。又二。一明
T2213_.58.0629b19: 別牒。二明隨釋
T2213_.58.0629b20: 初中。交牒可云。所説三落叉。乃至勿異如

T2213_.58.0629b21:

是教

云云

T2213_.58.0629b22: 二從洛叉下。明隨釋中。又三。一明擧梵語顯
T2213_.58.0629b23: 二義。二明經教中洛叉義不窮。三明今決窮
T2213_.58.0629b24: 盡説
T2213_.58.0629b25: 初中。洛叉梵音等者。洛叉是梵語。今存二義。
T2213_.58.0629b26: 一相義。二者見義也。故云洛叉乃至見義也｣
T2213_.58.0629b27: 二從我於下。明經教中洛叉義不窮中。我
T2213_.58.0629b28: 者大日如來自稱也。於種種經教中者。指金
T2213_.58.0629b29: 剛頂經叉今經上來諸品中也。所謂或説一
T2213_.58.0629c01: 洛叉。或説三洛叉。各有其意。謂爲滅輕罪
T2213_.58.0629c02: 説誦一洛叉。爲滅重罪説誦二洛叉。爲滅極
T2213_.58.0629c03: 重罪説誦三洛叉。皆隨病投藥義。有餘未
T2213_.58.0629c04: 了説。而未窮盡佛意。故云我於種種經教
T2213_.58.0629c05: 中。乃至便得罪業清淨。然此義有餘也
T2213_.58.0629c06: 三從今當下。明今決了窮盡説中。又分爲四。
T2213_.58.0629c07: 一明三相義。二明 &MT00006;

義。三明見義。四明三
T2213_.58.0629c08: 句與洛叉相應
T2213_.58.0629c09: 初中。又四。一明三業淨除相。二明龍天歸敬
T2213_.58.0629c10: 相。三明問答決疑。四明決擇三洛叉
T2213_.58.0629c11: 初中。又分爲五。一明總得三相。二明身罪淨
T2213_.58.0629c12: 除相。三明口罪淨除相。四明意罪淨除相。五
T2213_.58.0629c13: 明結歸三相
T2213_.58.0629c14: 初中。今當決之者。是即任佛意而開説。所謂
T2213_.58.0629c15: 得三相名爲洛叉。故云所謂洛叉乃至當是
T2213_.58.0629c16: 罪得除也
T2213_.58.0629c17: 二從先明身下。明身罪淨除相中。先明身相
T2213_.58.0629c18: 者三業中身相顯露故。先明身相。例語意令
T2213_.58.0629c19: 易知。故云先明身相也。謂身體先時麁重等
T2213_.58.0629c20: 者。於持誦以前者肉身麁重不得輕安。或爲
T2213_.58.0629c21: 小虫等所惱。然於持誦以後者無如此等諸
T2213_.58.0629c22: 相。如大品中説阿毘跋致菩薩相貌。又如法
T2213_.58.0629c23: 花身根章説。故云謂身體乃至此是身相也｣
T2213_.58.0629c24: 三從口下。明口罪淨除相中。口相者隨有所
T2213_.58.0629c25: 誦者。言隨誦一字一句本尊無感應。或宣一言
T2213_.58.0629c26: 圓滿無量言句。此亦如大品等所説。又如法
T2213_.58.0629c27: 花舌根章説也。故云口相者隨有乃至皆是
T2213_.58.0629c28: 語業淨相也
T2213_.58.0629c29: 四從意下。明意罪淨除相中。意亦有殊異相
T2213_.58.0630a01: 者。先雖闇鈍。頓發生無量惠解。如法華云。
T2213_.58.0630a02: 是人意清淨。明利無穢濁。以此妙意根。知
T2213_.58.0630a03: 上中下法。乃至聞一偈。通達無量義。次第

T2213_.58.0630a04:

如法説。月四月至歳

云云

故云意亦有殊異乃

T2213_.58.0630a05: 至皆是意淨相也
T2213_.58.0630a06: 五從由下。明結歸三相中。由具此三淨相
T2213_.58.0630a07: 者。言如此三相具備。當知是即滿三落叉者
T2213_.58.0630a08: 也。若無此三相者。當知雖誦有千萬洛叉之
T2213_.58.0630a09: 數。更無所益。故云由具此三淨相故名乃至
T2213_.58.0630a10: 無所益也
T2213_.58.0630a11: 二從既下。明天龍歸敬相中。既得此三相等
T2213_.58.0630a12: 者。既得如上三相顯現時。人天八部崇敬奉
T2213_.58.0630a13: 事給仕。如法華所説。如此等事餘人所不
T2213_.58.0630a14: 知。唯持誦者獨能知。故云既得此三相當更
T2213_.58.0630a15: 乃至此亦罪除淨相也
T2213_.58.0630a16: 三從然下。明問答決疑中。又分爲二。一明
T2213_.58.0630a17: 問。二明答意
T2213_.58.0630a18: 初中。然上來明離一切相者。問意謂上來諸
T2213_.58.0630a19: 品中皆説遠離一切相。何故今亦説三相具
T2213_.58.0630a20: 足。如何彼此相應スル耶ト而問也
T2213_.58.0630a21: 二從今下。明答意中。今答此等者。謂如此
T2213_.58.0630a22: 三相皆不生故一相也。是即相即無相。即無
T2213_.58.0630a23: 相即相。是故非相非無相非三非一故。與前
T2213_.58.0630a24: 來所説不相違也。故云今答此三相以阿字
T2213_.58.0630a25: 故乃至亦非一亦非異也。如天台所解等者。
T2213_.58.0630a26: 如天台三諦即是之所談。故云如天台乃至
T2213_.58.0630a27: 皆是此意也。如是三相平等者。且如本尊者
T2213_.58.0630a28: 口眞言身印心本尊此三事平等。如本尊者
T2213_.58.0630a29: 我三密平等亦如此。如我者一切衆生三密
T2213_.58.0630b01: 亦爾也。本尊自身衆生心平等平等。三三無
T2213_.58.0630b02: 二無別。是則三洛叉之義也。故云如是三相
T2213_.58.0630b03: 平等住實相是三洛叉義也
T2213_.58.0630b04: 四從身下。明決擇三洛叉中。身實相是一洛
T2213_.58.0630b05: 叉等者。見身本不生身垢罪除時。名爲身實
T2213_.58.0630b06: 相。是即第一洛叉也。見口實相爲第二洛叉。
T2213_.58.0630b07: 見意實相爲第三洛叉也
T2213_.58.0630b08: 二明 &MT00006;

義中。洛叉是

義者。是即約從遠至
T2213_.58.0630b09: 近之次第而作此譬。如文殊問經及首楞嚴
T2213_.58.0630b10: 三昧經等。故云又洛叉是 &MT00006;

義乃至以是因
T2213_.58.0630b11: 縁名洛叉也
T2213_.58.0630b12: 三明見義中。復次身印口眞言意本尊等者。
T2213_.58.0630b13: 如此三行各各不同名爲三相。然此三相入
T2213_.58.0630b14: 阿字門故。皆悉一相平等所行本初不生不
T2213_.58.0630b15: 可得無自性也。得如是三密平等知見故爲
T2213_.58.0630b16: 三洛叉。若異之者非正觀正見。故云復次身
T2213_.58.0630b17: 印乃至勿異者不得他觀也
T2213_.58.0630b18: 四從復下。明三句與洛叉相應中。又二。一明
T2213_.58.0630b19: 擧三句顯經本意。二明擧三洛叉與彼相應
T2213_.58.0630b20: 初中。復次前云三句義者。從初品已來處處
T2213_.58.0630b21: 品品皆説三句法門。是非但自發心修行證
T2213_.58.0630b22: 得畢次第而已。還令一切衆生發心修行證
T2213_.58.0630b23: 得方軌次第也。故云復次前云乃至他三句
T2213_.58.0630b24: 也
T2213_.58.0630b25: 二明擧三洛叉與彼相應中。又四。一明菩提
T2213_.58.0630b26: 心與字相應。二明大悲與身印相應。三明方
T2213_.58.0630b27: 便與本尊相應。四明依師修證
T2213_.58.0630b28: 初中。謂行者最初先須有菩提心相應者。三
T2213_.58.0630b29: 句最初菩提心與字相應。所謂是無點阿迦
T2213_.58.0630c01: 遮等也。如此諸字皆入阿字門故本初不生。
T2213_.58.0630c02: 是即與菩提心而相應也。故云本尊三昧品
T2213_.58.0630c03: 疏云。謂行者最初修行字略有二種。觀於字
T2213_.58.0630c04: 義。但觀菩提心。此菩提心即是字也。謂阿
T2213_.58.0630c05: 迦遮吒多婆等。但擧其首。然諸字皆是也。

T2213_.58.0630c06:

以爲初首故云菩提心也

云云

是故云言三洛

T2213_.58.0630c07: 叉者即與此相應也乃至何有進行耶也
T2213_.58.0630c08: 二從雖下。明大悲與身印相應中。雖已有心
T2213_.58.0630c09: 等者。既雖有發菩提心。不修大悲萬行者。猶
T2213_.58.0630c10: 如知路而不進歩。只有大菩提之願。無大菩
T2213_.58.0630c11: 提之行者。何能成就大悲胎藏四重法界輪
T2213_.58.0630c12: 圓具足功徳聚集之身耶。故云雖已有心乃
T2213_.58.0630c13: 至功徳身乎也
T2213_.58.0630c14: 三從或雖下。明方便與本尊相應中。或雖能
T2213_.58.0630c15: 進行等者。言適雖發心修行。若無方便者迂
T2213_.58.0630c16: 迴於岐路。懷疑惑不能入寶處。智惠方便具
T2213_.58.0630c17: 足圓滿。得入本尊實相。故云或雖能進行乃
T2213_.58.0630c18: 至亦不得入實相也
T2213_.58.0630c19: 四從是下。明依師修證中。是故佛誡諸行人
T2213_.58.0630c20: 必須依師而學者。釋經之如念誦數量勿異
T2213_.58.0630c21: 如是教之意也。言諸顯乘學者以利根分別
T2213_.58.0630c22: 之力故。輒爾取經文。不能隨明師。受三昧耶
T2213_.58.0630c23: 戒。授潅頂印可。具諮詢三密方便之祕用。而
T2213_.58.0630c24: 自恣師ト &MT06279;

心雖精進修行。而三密方便參差不
T2213_.58.0630c25: 得少分之驗。何況成悉地哉。因茲非但懷疑
T2213_.58.0630c26: 惑之心而默止。還起邪見之心。毀謗如來甚
T2213_.58.0630c27: 深祕密之奧藏。永斷成佛之種。既以テ從法
T2213_.58.0630c28: 佛如來身出血。殺大智大悲父母。害正覺
T2213_.58.0630c29: 正知阿羅漢。破六大和合僧。由此五無間
T2213_.58.0631a01: 業。必定入無間大地獄之中。無量無邊劫之
T2213_.58.0631a02: 頃受難忍之極苦。以是義故須隨明師得入
T2213_.58.0631a03: 三昧耶曼荼羅。傳學此經始終之奧旨。通達
T2213_.58.0631a04: 三句之祕藏。應滿足三密平等之三洛叉也。
T2213_.58.0631a05: 故經云勿異如是教。疏云是故佛誡諸行人
T2213_.58.0631a06: 必須依師而學。乃至不得闕少是三洛叉義
T2213_.58.0631a07: 也。已此事故者。已猶以也。言以此事故最
T2213_.58.0631a08: 後品中擇付屬弟子。慇懃而付屬。故云已此
T2213_.58.0631a09: 事故次後品乃至其義如是也
T2213_.58.0631a10: 已上釋世出世持誦品竟

T2213_.58.0631a11:

釋囑累品第三十一

經第六終
疏二十奧

T2213_.58.0631a12: 將開爲四。一明大意。二明釋品題。三宣來
T2213_.58.0631a13: 意。四明入文判釋
T2213_.58.0631a14: 初明大意者。從上以來雖説種種甚深祕密
T2213_.58.0631a15: 持誦證入方便祕法。若無傳持之人。流傳利
T2213_.58.0631a16: 益無據。爰以擇具足内外標相者。堪能符囑
T2213_.58.0631a17: 此祕藏。故疏云。今爲末代傳法人等更明外
T2213_.58.0631a18: 迹可傳之相也。前經初明擇弟子相。今又説

T2213_.58.0631a19:

之。然皆略擧宗。大本中具明也

云云

此則此

T2213_.58.0631a20: 品大綱也
T2213_.58.0631a21: 二釋品題者。囑謂付囑義。又易勸囑義。所謂
T2213_.58.0631a22: 勸囑末代之行者。令不零落無盡寶藏。累謂
T2213_.58.0631a23: 承繼爲義。所謂承符囑於如來繼法命於來

T2213_.58.0631a24:

際。故疏云。今説經欲了故加持付囑也

云云

T2213_.58.0631a25:

是故名爲囑累品也

云云

T2213_.58.0631a26: 三宣來意者。一部始終已畢。不可不付囑。故

T2213_.58.0631a27:

疏云。今説經欲了故加持囑也

云云

又上品

T2213_.58.0631a28: 末釋云。次後品付囑中復明擇弟子相。文相

T2213_.58.0631a29:

承躡耳

云云

故次上品而此品來也

T2213_.58.0631b01: 四從次佛下。明入文判釋中。又分六。一明放
T2213_.58.0631b02: 逸不授非器。二明應授者標相。三明大衆一
T2213_.58.0631b03: 心奉持。四明大衆請説久法加持句。五明如
T2213_.58.0631b04: 來由請説。六明大衆歡喜奉行
T2213_.58.0631b05: 初中。又分爲二。一明告勅付屬。二明放逸授
T2213_.58.0631b06: 故自損損他
T2213_.58.0631b07: 初中。又二。一明牒經。二明隨釋
T2213_.58.0631b08: 初中。次佛告大會者。經之爾時世尊告一切
T2213_.58.0631b09: 衆會言文。略而牒也
T2213_.58.0631b10: 二從即是下。明隨釋中。即是經文初等者。指
T2213_.58.0631b11: 住心品也。今將欲經説了故。還符囑彼十佛
T2213_.58.0631b12: 刹微塵數大衆。故云即是經文初十世界乃
T2213_.58.0631b13: 至故加付屬也
T2213_.58.0631b14: 二從汝下。明放逸授故自損損他中。又二。一
T2213_.58.0631b15: 明牒經。二明隨釋
T2213_.58.0631b16: 初中。汝等應住不放逸者等者。經之汝今應
T2213_.58.0631b17: 當住不放逸於此法門文。略而引也
T2213_.58.0631b18: 二從即是下。明隨釋中。又三。一明異法則爲
T2213_.58.0631b19: 放逸二明不達法性爲放逸。三明引法華爲
T2213_.58.0631b20: 例
T2213_.58.0631b21: 初中。即是承躡前文者。上品云勿異如是教。
T2213_.58.0631b22: 若異此而行者。乃至成無間業。故云承躡前
T2213_.58.0631b23: 文。若擅授者即招重罪故。專鑑機堪否可住
T2213_.58.0631b24: 不放逸也。故云即是承躡乃至住不放逸也｣
T2213_.58.0631b25: 二從復次下。明不達法性爲放逸中。復次如
T2213_.58.0631b26: 上三句等者。如上三句叉三洛叉者。是住如
T2213_.58.0631b27: 實菩提心修行方便。若不爾爲人作師即是
T2213_.58.0631b28: 放逸。故云復次如上三句義乃至即是住於
T2213_.58.0631b29: 放逸也
T2213_.58.0631c01: 三從次差下。明引法花爲證中。以差機而授
T2213_.58.0631c02: 等者。若不知如上放逸不放逸。擅授與故即
T2213_.58.0631c03: 爲永失。而爲人天怨。故云以差機而授乃至
T2213_.58.0631c04: 利鈍之相也
T2213_.58.0631c05: 二從除下。明應授者標相中。又二。一明總具
T2213_.58.0631c06: 標相。二明別説可傳相
T2213_.58.0631c07: 初中。又二。一明牒經。二明隨釋
T2213_.58.0631c08: 初中除我弟子者等者。經之除我弟子乃至
T2213_.58.0631c09: 當一心聽文。略引之也
T2213_.58.0631c10: 二從爲下。明隨釋中。爲已依我教者。爲猶謂
T2213_.58.0631c11: 也。言依此眞言祕密教。住淨信心。可授與
T2213_.58.0631c12: 之。其外非所堪忍。故云爲已依我教乃至不
T2213_.58.0631c13: 得輒爾爲説也。然阿闍梨以智力識知内心
T2213_.58.0631c14: 根性性欲利鈍通塞。如上阿闍梨衆徳中辨。
T2213_.58.0631c15: 故今所不論也。今爲末代更明其外迹可傳
T2213_.58.0631c16: 之相。故云若菩薩照機識因乃至可傳之相
T2213_.58.0631c17: 也。前經初明擇弟子相者。指具縁品也。然彼
T2213_.58.0631c18: 品及今品皆略説。十萬頌大本具足所明也。
T2213_.58.0631c19: 故云前經初明乃至大本中具明也
T2213_.58.0631c20: 二從良下。明別説可傳相中。又分九。一明良
T2213_.58.0631c21: 晨生。二明志求大事。三明有微細惠四明思
T2213_.58.0631c22: 念恩徳。五明生渇仰心。六明聞法歡喜。七
T2213_.58.0631c23: 明顯色吉相。八明形色吉相。九明總結
T2213_.58.0631c24: 初中。又二。一明牒經。三明隨釋
T2213_.58.0631c25: 初中。良晨生者等者。經之若於吉祥執宿時
T2213_.58.0631c26: 生文。未會引之也
T2213_.58.0631c27: 二從大下。明隨釋中。具明如是宿次等者。此
T2213_.58.0631c28: 人所生宿次執曜晝夜時節等也。隨其所生
T2213_.58.0631c29: 宿次乃至時節等。一一皆有吉凶好惡相。及
T2213_.58.0632a01: 於一一宿次時節。皆悉分別淺深兩義。如具
T2213_.58.0632a02: 縁所説。如此等宿次乃至時節一一次第大
T2213_.58.0632a03: 本具明。然今略出之。故云大本中具明乃至
T2213_.58.0632a04: 但擧其綱目耳也
T2213_.58.0632a05: 二明志求大事中。又二。一明牒經。二明隨釋
T2213_.58.0632a06: 初牒經。可見
T2213_.58.0632a07: 二明隨釋中。即是發菩提心者。既發如實菩
T2213_.58.0632a08: 提心。專求大悲普門萬行。不求餘事。故云求
T2213_.58.0632a09: 勝上事乃至所行廣普妙也
T2213_.58.0632a10: 三明有微細惠中。又二。一明牒經。二明隨釋
T2213_.58.0632a11: 初牒經。自可見
T2213_.58.0632a12: 二明隨釋中。謂聞一字一句等者。言此人聞
T2213_.58.0632a13: 一偈一句時。以不思議智力。通達無量無邊
T2213_.58.0632a14: 義門。更無誤失之類是也。故云謂聞一字乃
T2213_.58.0632a15: 至廣演無僻之類也
T2213_.58.0632a16: 四明思念恩徳中。又二。一明牒經。二明隨釋
T2213_.58.0632a17: 初牒經。自可見
T2213_.58.0632a18: 二明隨釋中。乃至者。不輕父母主君等之
T2213_.58.0632a19: 恩。思念必報謝之。故云乃至也。從師聞一
T2213_.58.0632a20: 句之義等者。聞一句一字住大恩之思。猶如
T2213_.58.0632a21: 須彌山。又如巨海。從今身乃至佛身。荷負其
T2213_.58.0632a22: 恩徳刹那不忘。故云乃至從師聞一句乃至
T2213_.58.0632a23: 當知恩報恩也
T2213_.58.0632a24: 五從渇下。明生渇仰心中。又分爲二。一明牒
T2213_.58.0632a25: 經。二明隨釋
T2213_.58.0632a26: 初中。渇仰者等者。經之生渇仰心。略引之也｣
T2213_.58.0632a27: 二明隨釋中。謂心慇懃等者。言精懃希求無
T2213_.58.0632a28: 上大乘勝法。猶如常啼菩薩求法因縁。具明
T2213_.58.0632a29: 如大品。故云謂心慇懃乃至乃可爲説也
T2213_.58.0632b01: 六從歡喜下。明聞法歡喜中。又分爲二。一明
T2213_.58.0632b02: 牒經。二明隨釋
T2213_.58.0632b03: 初中。歡喜住者。經之聞法歡喜而住。略引之
T2213_.58.0632b04: 也
T2213_.58.0632b05: 二明隨釋中。謂聞妙法等者。言此人聞甚深
T2213_.58.0632b06: 妙法。非喜流涙身心踊躍。乃至不受餘經一
T2213_.58.0632b07: 偈一句。何況於外道典藉等哉。故云謂聞妙
T2213_.58.0632b08: 法乃至一字之類也
T2213_.58.0632b09: 七從次又下。明顯色吉相中。又分爲二。一明
T2213_.58.0632b10: 牒經。二明隨釋

T2213_.58.0632b11:

初中。交牒可云。其相青白或白色

云云

T2213_.58.0632b12: 二明隨釋中。次又辨其外相者。前六句付内
T2213_.58.0632b13: 心明之。此更付外相辨。故云次又辨其外相
T2213_.58.0632b14: 略説其色也。謂青白也等者。是即青白相交。
T2213_.58.0632b15: 所謂淺青色。若祕釋者。青是大空色。白是白

T2213_.58.0632b16:

淨信心義也。餘文可見

云云

T2213_.58.0632b17: 八從以廣下。明形色吉相中。又分爲二。一明
T2213_.58.0632b18: 牒經。二明隨釋

T2213_.58.0632b19:

初中。交牒可云。廣首長頚乃至端嚴相稱

云云

｣

T2213_.58.0632b20: 二明隨釋中。頭廣等者。如是形貌不太廣不
T2213_.58.0632b21: 大狹。不太長不太短。乃至不太高不太平。一

T2213_.58.0632b22:

切端嚴微妙離可惡之相。 &T057259;

布音高
頬也

故云頭廣

T2213_.58.0632b23: 謂如羅云頂乃至當如金鋌之類也
T2213_.58.0632b24: 九從略下。明總結中。又二。一明牒經。二明隨
T2213_.58.0632b25: 釋
T2213_.58.0632b26: 初中。交牒可云。如是佛子應當慇懃而教授

T2213_.58.0632b27:

云云

T2213_.58.0632b28: 二從略下。明隨釋中。略説身心者。前六句
T2213_.58.0632b29: 説内心所念。故云心。後二段就身顯形色説
T2213_.58.0632c01: 之。故云身也。大本中説如此内外之吉凶甚
T2213_.58.0632c02: 廣多也。故云略説身心也。若備如此之相堪
T2213_.58.0632c03: 可傳授。故云堪爲道器乃至堪傳習也。佛彼
T2213_.58.0632c04: 具相者謂佛子者。言具如上之諸相者。是即
T2213_.58.0632c05: 謂爲佛子。是故若有如是之人者。阿闍梨
T2213_.58.0632c06: 慇懃攝授當可教導之。故云佛彼具相乃至
T2213_.58.0632c07: 教之也。瑜伽論於十地説也者。彼論中。於
T2213_.58.0632c08: 十地中説如是相貌故云爾也。又大品大論
T2213_.58.0632c09: 阿毘跋致品中委悉説之。又勸囑必是等者。
T2213_.58.0632c10: 夫勸囑本意。謂爲欲堅固傳持持此法。久
T2213_.58.0632c11: 繼佛種於永劫。令無盡寶藏之萬徳不零落
T2213_.58.0632c12: 也。是故若具如是相。堪應繼傳者。師當慇
T2213_.58.0632c13: 懃教導授與不可令失時宜也。故云又勸囑
T2213_.58.0632c14: 必是乃至勿令失時也
T2213_.58.0632c15: 三從時金下。明大衆一心奉持中。又二。一明
T2213_.58.0632c16: 牒經。二明隨釋
T2213_.58.0632c17: 初中。時金剛手等具大徳者等者。經之爾時
T2213_.58.0632c18: 一切乃至廣大供養已文。略而引之也
T2213_.58.0632c19: 二從即是下。明隨釋中。即是上來會衆也
T2213_.58.0632c20: 者。指十佛刹微塵數内大眷屬等也。此大衆
T2213_.58.0632c21: 各聞上來所説之深法已。於各各自己本來
T2213_.58.0632c22: 本尊所説之教。深信樂倍増。各頂戴我本來
T2213_.58.0632c23: 自性清淨之法。而受持自己之法。當ニ得此法
T2213_.58.0632c24: 已。顧佛勅。如受王教。更不違越奉行流轉。
T2213_.58.0632c25: 故云即是上來乃至當作供養也
T2213_.58.0632c26: 四從時衆下。明大衆諸説久法加持句中。又
T2213_.58.0632c27: 二。一明牒經。二明隨釋

T2213_.58.0632c28:

初中。交牒可云。稽首佛足乃至久住世間

云云

｣

T2213_.58.0632c29: 二從時衆下。明隨釋中。時衆重起禮佛者。前
T2213_.58.0633a01: 聞已頂受。一心奉持頂禮供養已。然欲奉請
T2213_.58.0633a02: 久法加持句故。復各起作禮。故云重起禮佛
T2213_.58.0633a03: 也。以荷重任者。譬如有人依大忠勤。被恩補
T2213_.58.0633a04: 大國之時。以重任故行於王命之事。更不違
T2213_.58.0633a05: 越。重職不輕故常作龍淵之思。今此大衆亦
T2213_.58.0633a06: 如是。以三平等之忠勤故。如來無上大法王。
T2213_.58.0633a07: 於普門法界。作四重圓壇指圖。各各補任之。
T2213_.58.0633a08: 是故大衆面面懷慶悦。頂戴受持自己本來
T2213_.58.0633a09: 花藏世界已。是故重職既同於如來。仍行如
T2213_.58.0633a10: 來事以度衆生。但一切衆生四魔三障之怨
T2213_.58.0633a11: 疾輒爾難除。願世尊説令法久住之加持句。
T2213_.58.0633a12: 除四魔三障之怨疾。令此法眼道久住世間。
T2213_.58.0633a13: 横窮十方之際無所不遍。竪盡三世之分無時
T2213_.58.0633a14: 不照。故云佛已付屬如是祕藏以荷重任乃
T2213_.58.0633a15: 至我皆誓傳此法此本問弘經之意也
T2213_.58.0633a16: 五從時佛下。明如來由請説中。又二。一明牒
T2213_.58.0633a17: 經。二明除釋

T2213_.58.0633a18:

初中。交牒可云。爾時世尊乃至莎訶

云云

T2213_.58.0633a19: 二從時佛下。明隨釋中。未説句義者。此眞言
T2213_.58.0633a20: 字義句義闕未釋。故云未説句義更問也。仍
T2213_.58.0633a21: 不能作釋耳
T2213_.58.0633a22: 六從時下明大衆歡喜奉行中。又分爲二。一
T2213_.58.0633a23: 明牒經。二明隨釋
T2213_.58.0633a24: 初中。交牒可云。時佛説此經乃至信受奉行

T2213_.58.0633a25:

云云

T2213_.58.0633a26: 二從時諸下。明隨釋中。廣説摩訶毘盧遮那
T2213_.58.0633a27: 等者。今此疏者三千頌略經之外。取十萬頌
T2213_.58.0633a28: 廣義廣釋。故云廣説也。是則指疏之廣説。非
T2213_.58.0633a29: 謂經廣説也
T2213_.58.0633b01: 已上釋囑累品竟
T2213_.58.0633b02: 妙印鈔卷第七十九
T2213_.58.0633b03: 　一校了　

T2213_.58.0633b04:

御本云

　元徳三年

辛
未

五月二十六日加

T2213_.58.0633b05:

點了　沙門宥範

六十二

T2213_.58.0633b06:
T2213_.58.0633b07:
T2213_.58.0633b08:
T2213_.58.0633b09: 妙印鈔卷第八十
T2213_.58.0633b10: 　沙門阿寂紀　
T2213_.58.0633b11: 釋後問答
T2213_.58.0633b12: 從此以下。將釋後問答。即開爲五。一明問答
T2213_.58.0633b13: 三句四重同異。二明問答百字輪内外次第。
T2213_.58.0633b14: 三明問答就行者觀行中胎爲菩提等。四明問
T2213_.58.0633b15: 答遍智院三事外闕。五明問答四佛次位｣
T2213_.58.0633b16: 初中。又二。一明問。二明答
T2213_.58.0633b17: 初中。問前三句一者菩提心乃至外三院爲

T2213_.58.0633b18:

方便也

云云

問意謂住心品明三句時。以菩

T2213_.58.0633b19: 提心爲種子。大悲爲根。方便爲究竟。然者
T2213_.58.0633b20: 今就四重曼荼羅配釋之者。以中胎爲菩提
T2213_.58.0633b21: 心。八葉位爲大悲。第一重以下三院爲方便
T2213_.58.0633b22: 究竟耶。爲當如何ト而問フ也
T2213_.58.0633b23: 二從答云下。明答中。又二。一約行者從因至
T2213_.58.0633b24: 果明義。二約如來果地萬徳明義
T2213_.58.0633b25: 初中。又二。一明横義。二明竪義
T2213_.58.0633b26: 初中。答云此有等者。答此之問且有二意一
T2213_.58.0633b27: 約行者從因向果之次第。二約如來果地一
T2213_.58.0633b28: 法界心。故云答云此有二種乃至有如來果
T2213_.58.0633b29: 地説之也
T2213_.58.0633c01: 問。若然者約行者發心修行證入次第如何
T2213_.58.0633c02: 　答。付之且有横竪不同。若横論者。所謂
T2213_.58.0633c03: 愚童凡夫一念齊施心爲菩提心。泡葉等爲
T2213_.58.0633c04: 根。受用果等爲方便。如配釋三句者。以發
T2213_.58.0633c05: 心爲外院天等。以泡葉等爲第一第二院。受
T2213_.58.0633c06: 用果等爲中胎也。故疏云。且如最外院八部
T2213_.58.0633c07: 等世天。即是前八心中從初解守齊已去。乃

T2213_.58.0633c08:

至受用果等

云云

是即横示塵數之廣多也。如

T2213_.58.0633c09: 此者約二乘發心修行果。亦爾也。如二乘者
T2213_.58.0633c10: 約四家大乘發心修行得果判三句四重曼荼
T2213_.58.0633c11: 羅。亦爾也
T2213_.58.0633c12: 二從然有下。明竪義中。又三。一約爲因明第
T2213_.58.0633c13: 三重。二約爲根明第二重。三約方便明八葉
T2213_.58.0633c14: 中胎
T2213_.58.0633c15: 初中。然有善根等者。彼愚童持齊之一念。漸
T2213_.58.0633c16: 漸滋長善根開發。與正理相應。是即大悲胎
T2213_.58.0633c17: 藏花臺之因。若約曼荼羅。即是第三隨類應
T2213_.58.0633c18: 現身也
T2213_.58.0633c19: 二從如來下。約爲根明第二重中。如來以方
T2213_.58.0633c20: 等者。從此已來漸生三乘解心。精進修行。是
T2213_.58.0633c21: 即大悲爲根也。若約曼荼羅者。即是第二第
T2213_.58.0633c22: 一院是也
T2213_.58.0633c23: 三從次成下。約方便明八葉中胎中。次成佛
T2213_.58.0633c24: 果等者。極無自性心之後心ニ。入テ初地始心ニ
T2213_.58.0633c25: 住スル三密菩提心。即是方便究竟位也。是即竪
T2213_.58.0633c26: 示十重淺深也。故疏云。然有善根開發與正

T2213_.58.0633c27:

道相應即是大悲胎藏花臺之因也

已上菩提爲
因第三重也

T2213_.58.0633c28:

如來以方便力乃至皆是大悲句也

已上大悲爲
根也第一第

T2213_.58.0633c29:

二院
也

次成佛果入中胎即是方便句也

已上方便
爲究竟也

Footnote:

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