INBUDS
大日經疏妙印鈔口傳 (No. 2214_ 宥範撰 ) in Vol. 00
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T2214_.58.0639a01:
T2214_.58.0639a02: No.2214[cf.No.2213]
T2214_.58.0639a03:
T2214_.58.0639a04:大日經疏妙印鈔口傳一
T2214_.58.0639a05:
T2214_.58.0639a06: 一大毘盧舍那事
T2214_.58.0639a07: 二成佛事
T2214_.58.0639a08: 三神變加持事
T2214_.58.0639a12: 已上總題了
T2214_.58.0639a15: 九入眞言門略有三事事
T2214_.58.0639a16: 已上別題了
T2214_.58.0639a17: 經總題 沙門宥範記
T2214_.58.0639a18: 問。題者一部總稱也。然者有何等習耶
T2214_.58.0639a20: 一大毘盧舍那事
T2214_.58.0639a21: 問。此印説所云何。答。經第四密印品第九
T2214_.58.0639a22: 云。是密印相當用定慧手作虚心合掌。以定
T2214_.58.0639a23: 慧二虚空輪並合而建立之。頌曰
T2214_.58.0639a24: 此一切諸佛 救世之大印
T2214_.58.0639a25: 正覺三昧耶 於此印而住
T2214_.58.0639a26: 疏十三釋十二合掌云。第三又次以十指頭
T2214_.58.0639a27: 相合指。亦齊等然掌内空令稍穹隆名屈滿
T2214_.58.0639b01: 云。便結根本三昧耶印以二手虚心合掌復當
T2214_.58.0639b04: 印印相也。有委細之祕胕能能可面授也。問。
T2214_.58.0639b05: 此明説所云何。答。今經第三悉地出現品第
T2214_.58.0639b06: 六布字偈五大下。各初説無點字。後各説加
T2214_.58.0639b07: 點字。是則無點五字者。本地法身自性清淨
T2214_.58.0639b08: 之極理。六大法界性相常住之功徳也。所謂
T2214_.58.0639b09: 大毘盧舍那之己體也。將又衆生本覺之自
T2214_.58.0639b12: 問。此印説所云何。答。大日經第四密印品第
T2214_.58.0639b13: 九云。復舒定慧手作歸命合掌。風輪相捻以
T2214_.58.0639b14: 二空輪加於上。形如憩伽。頌曰
T2214_.58.0639b15: 此大慧刀印 一切佛所説
T2214_.58.0639b17: 疏十三釋云。次作刀印者。即屈二風指合指
T2214_.58.0639b18: 頭相對。以二空相並而厭捻之令如大刀形即
T2214_.58.0639b19: 是也。當知此刀即是諸佛大智。能斷絶諸見
T2214_.58.0639b20: 故。以刀截煩惱根去。即得無垢法現也。更有
T2214_.58.0639b22: 疏一云信解者始從眞正發心乃至成佛於是
T2214_.58.0639b24: 問。此明説所云何。答。悉地出現品中説五字
T2214_.58.0639b25: 布字下。各先説無點五字是則本地法身毘盧
T2214_.58.0639b26: 舍那。所謂本有境智也。本有雖有境智合爲
T2214_.58.0639b27: 一境。如云合彼性三爲一法身。是則對修徳
T2214_.58.0639b28: 之智故且云爾也。後亦各説加點五字。是則
T2214_.58.0639b29: 於前本有五大具足修生五智圓滿平等正
T2214_.58.0639c01: 覺。是故本有
上各具空點而成
T2214_.58.0639c02:
。是則五智圓滿成等正覺之義
T2214_.58.0639c03: 也
T2214_.58.0639c04: 問。若然者何故三悉地儀軌擧上品悉地明之
T2214_.58.0639c05: 時字無點耶。答。聊有深意。所謂經説等正
T2214_.58.0639c06: 覺之極滿。疏又同經。儀軌説等正覺已還
T2214_.58.0639c07: 住本覺無相字圓明故云唯有明朗。是則
T2214_.58.0639c08: 非四智所測境界。故爲消盡四字體。四字上
T2214_.58.0639c09: 各加空點消空其字體。是即色即是空空即是
T2214_.58.0639c10: 色之意也。既絶八葉住中胎。是故唯存獨尊
T2214_.58.0639c11: 無比字也。彼祕決中云。三佛同法界無相
T2214_.58.0639c12: 無差別一大虚空輪知空盡消體
T2214_.58.0639c14: 即此事也。彼逆三重中第一故云爾也。雖然
T2214_.58.0639c15: 於此偈頌相傳者更不存知也。以是義故上
T2214_.58.0639c18: 問。此印説所云何。答。經第四卷如上出之。又
T2214_.58.0639c20: 攝大儀軌云 正覺甚深密
T2214_.58.0639c21: 出過言語道 爲大率都婆
T2214_.58.0639c22: 四處流出句 止觀蓮未敷
T2214_.58.0639c23: 雙佉依羅本 二訶横其端
T2214_.58.0639c24: 遍身布四明 自處花臺上
T2214_.58.0639c26: 此文雖非正證而相叶於疏文。故引之至眞
T2214_.58.0639c27: 言之處可記之耳
T2214_.58.0639c28: 問。此明説所云何。答。經第三卷悉地出現品
T2214_.58.0639c29: 第六云。降伏四魔解脱六趣滿足一切智智
T2214_.58.0640a02: 不生行也。傍加二點是淨除義。以此義能降
T2214_.58.0640a03: 伏四魔除一切苦也。味是縛義加上畫是無
T2214_.58.0640a04: 解三昧。即不思議解脱也。囉是淨六根義。由
T2214_.58.0640a05: 六根淨故無塵也。訶義如上已説之。佉義上
T2214_.58.0640a06: 亦有解處也。又
有三義。即如來三解脱也。
T2214_.58.0640a07: 修行除障故而三解脱而住大空也。欠者大
T2214_.58.0640a09: 問。何故於字加
之點耶。答。字體
T2214_.58.0640a11: 曼三密之相用鎭住因行證入之四轉。爲顯
T2214_.58.0640a12: 此義故釋加修行及淨除之二點也。問。若然
T2214_.58.0640a13: 者無字云何。答。經偈頌中説二字即
T2214_.58.0640a14: 是擧東西攝南北也。仍疏家經之外加
T2214_.58.0640a15: 釋而滿足四轉也。是則金剛即寶光蓮
T2214_.58.0640a16: 華即羊石之意也。如字者四例
T2214_.58.0640a17: 可知也。是故疏家偈頌之二字釋加
T2214_.58.0640a18:二字而巧成六大法界四轉滿足之義也。
T2214_.58.0640a19: 所以者何今於此眞言中巧兼前四所流通
T2214_.58.0640a20: 之眞言亦兼後之偈頌文之中而演説
T2214_.58.0640a21: 之。又
第九品字加涅槃點略攝中間
T2214_.58.0640a22: 二字而顯六大法界法爾無作之四點。加
T2214_.58.0640a23:
之三字而表六大法界自然應用之三部
T2214_.58.0640a24: 也。是故當流之習此明之外別不傳四點三
T2214_.58.0640a25: 密等也
T2214_.58.0640a26: 問。四點具足既然也。三密具足義云何。答。
T2214_.58.0640a27: 於三字加點説之。是即三密相應之
T2214_.58.0640a28: 表相也。所謂字縛義入字門故即無縛
T2214_.58.0640a29: 無脱。故傍加根本不可得之三昧畫。是則口
T2214_.58.0640b01: 密蓮華部之義門也。次字因業義也。入
T2214_.58.0640b02: 字門故即無因也。所謂淨菩提心也。此金剛
T2214_.58.0640b03: 不壞淨菩提心能害四魔怨讎故下加損減之
T2214_.58.0640b04: 點能滿一切智智。故上加増益之點。是即意
T2214_.58.0640b05: 密金剛部之表示也字等空。入字門故。
T2214_.58.0640b06: 即成無相法界大空。無徳不滿無相不具是
T2214_.58.0640b07: 即身密佛部之義門也。問。具識大義云何。答。
T2214_.58.0640b08: 此眞言中即兼識大義。故疏於字釋三
T2214_.58.0640b09: 解脱門之義。是則識大之義相也。理趣釋亦
T2214_.58.0640b10: 同之。以如此等義故此眞言而離開前長行
T2214_.58.0640b11: 説四轉後偈頌明五大五智。以如此之甚深
T2214_.58.0640b12: 巧妙之義故於初字而加修行及淨除二點。
T2214_.58.0640b13: 於三字加三昧大空點。長行偈頌前
T2214_.58.0640b14: 後統攝而巧成六大四曼三密因行證入具足
T2214_.58.0640b15: 圓滿之義也。此等祕傳他流不聞名字。何況
T2214_.58.0640b16: 知祕胕耶。爰以疏云本經有三千五百偈説
T2214_.58.0640b18: 言之一一深義也。然今略經故攝略彼三千
T2214_.58.0640b19: 五百偈頌之義趣。而云降伏四魔解脱六趣滿
T2214_.58.0640b20: 足一切智智金剛字句也。能能可思之。問。今
T2214_.58.0640b24: 問。此印説所云何。答。大旨如前大毘盧舍那
T2214_.58.0640b25: 印。又悉地成就品云
T2214_.58.0640b26: 摩訶薩意處 説名曼荼羅
T2214_.58.0640b27: 諸眞言心位 了知得成果
T2214_.58.0640b28: 念彼蓮華處 八葉鬢蘂敷
T2214_.58.0640b29: 花臺阿字門 焔鬘皆妙好
T2214_.58.0640c01: 光暉普周遍 照明衆生故
T2214_.58.0640c02: 如合會千電 持佛巧色形
T2214_.58.0640c03: 深居圓鏡中 應現諸方所
T2214_.58.0640c04: 猶如淨水月 普現衆生前
T2214_.58.0640c06: 疏第四云。凡人汗栗駄心猶如蓮花合而未
T2214_.58.0640c08: 一切凡夫心處雖未能自了。然其上自而有
T2214_.58.0640c09: 八辨。如合蓮華形。今但觀照此心令其開敷
T2214_.58.0640c11: 也。併有面授。問。此明説所云何。答。經第三
T2214_.58.0640c12: 轉字輪曼荼羅行品第八云。
T2214_.58.0640c14: 若欲見佛。若欲供養。欲見證發菩提心。欲
T2214_.58.0640c15: 與諸菩薩同會。欲利益衆生。欲求悉地。欲求
T2214_.58.0640c19: 不説阿字義門。雖然正説此阿字一字眞言
T2214_.58.0640c20: 專限當處。故云此正是阿字眞言門也。又同
T2214_.58.0640c21: 經第五入祕密曼荼羅位品第十三云諸佛甚
T2214_.58.0640c24: 云奇哉者梵音奇哉即於首初而有阿聲。此
T2214_.58.0640c25: 偈已表法竟也。此即是本不生義。能生一切
T2214_.58.0640c26: 諸法。謂如來身所示種種形聲皆從阿字而
T2214_.58.0640c27: 生也。時出此種種形竟還入佛身支分。又復
T2214_.58.0640c28: 還入如來不思議法身中各隨所生處而入。
T2214_.58.0640c29: 故經云又復入如來祕密法身不思議。此不
T2214_.58.0641a01: 思議梵云阿眞底。亦有阿聲。意明從阿而出
T2214_.58.0641a02: 又從阿而入。此兩頭上下指兩阿字明一切
T2214_.58.0641a04: 已上説所雖甚廣多也取詮擧之。此印明
T2214_.58.0641a05: 是一宗源底一經骨髓也。所謂淨菩提心如
T2214_.58.0641a06: 意寶之體性祕密甚深不思議之庫藏也。
T2214_.58.0641a07: 併在面授耳
T2214_.58.0641a08: 已上無相法身位也
T2214_.58.0641a10: 問。此印説所功能云何。答。如上記之。問。此
T2214_.58.0641a11: 明説所功能云何。答。經第二具緣品第二云
T2214_.58.0641a12: 我覺本不生 出過語言道
T2214_.58.0641a13: 諸過得解脱 遠離於因緣
T2214_.58.0641a14: 知空等虚空 如實相智生
T2214_.58.0641a16: 疏第六釋云。次有二偈。明菩提實義。我覺本
T2214_.58.0641a17: 不生者。謂覺自心從本以來不生。即是成佛。
T2214_.58.0641a18: 而實無覺無成也。一切衆生不解如是常寂
T2214_.58.0641a19: 滅相。憶想分別妄云有生死輪迴六趣不能
T2214_.58.0641a20: 自出。今雖聞正法音還於種種有爲事迹中
T2214_.58.0641a21: 推求挍計冀望成佛。何有得理耶。出過語
T2214_.58.0641a23: 實相智生者。心之實相即是毘盧舍那遍一
T2214_.58.0641a24: 切處。佛坐道場如法相解時種種不如實見
T2214_.58.0641a25: 悉滅無餘。是故薩婆若惠與虚空等也。已
T2214_.58.0641a26: 離一切暗者。於一切法相不如實知即是無
T2214_.58.0641a27: 明。是故覺本不生時即生遍法界明。以一
T2214_.58.0641a28: 切種智觀一切法無不見聞觸知也。第一實
T2214_.58.0641a29: 無垢者。此最實事更無過上。名爲第一實際。
T2214_.58.0641b01: 所謂自性清淨心以離一切暗故。佛之知見
T2214_.58.0641b02: 無復垢汚。皆是轉釋本不生義也
T2214_.58.0641b03: 寶鑰祕密章云。爾時毘盧舍那世尊入於一切
T2214_.58.0641b04: 如來一體速疾力三昧説自證法
T2214_.58.0641b05: 我覺本不生 出過語言道
T2214_.58.0641b06: 諸過得解脱 遠離於因緣
T2214_.58.0641b07: 知空等虚空 如實相智生
T2214_.58.0641b08: 已離一切暗 第一實無垢
T2214_.58.0641b11: 大即字也。本不生者地大即字也。出過
T2214_.58.0641b12: 語言道者水大即字也。諸過得解脱者火
T2214_.58.0641b13: 大即字也。遠離於因緣風大即字也。知
T2214_.58.0641b14: 空等虚空者空大即字也。已離一切暗者
T2214_.58.0641b15: 月輪即字也。第一實無垢者蓮花即字
T2214_.58.0641b17: 礙徳。字六大清淨理也。字者六大本不
T2214_.58.0641b18: 生有色光明智種字也。如次方
T2214_.58.0641b19: 圓三角半月團圓即五輪塔婆也。此五輪不
T2214_.58.0641b20: 相離而重累者依中心之幢柱。不相離者無
T2214_.58.0641b21: 礙之義。即字也。所謂立眞我之慢幢令住
T2214_.58.0641b22: 持五智功徳。所以塔婆名功徳聚。字者
T2214_.58.0641b23: 五輪之色光。菩提心如意寶珠也。此塔婆下
T2214_.58.0641b24: 在寶蓮也。總令在月輪中即字也。所以
T2214_.58.0641b25:也。謂尊形者瑜伽大
T2214_.58.0641b26: 阿闍梨大定智悲相好也。六大者體大。定者
T2214_.58.0641b27: 理靜之蓮華。大智者無垢月輪也。大悲者眞
T2214_.58.0641b28: 我業用也。大悲者拔苦義即説法利生之口
T2214_.58.0641b29: 密也。大智者覺道圓滿義即照了觀察之意
T2214_.58.0641c01: 密也。大定者調身靜體義即手印跏趺之身
T2214_.58.0641c02: 密也。故六大之手印。六大之眞言。六大之觀
T2214_.58.0641c03: 照也。六大已無新古三密自元平等也。願眞
T2214_.58.0641c05: 得之時尅者信修之一坐而已。所以大阿
T2214_.58.0641c06: 闍梨日行者以無住心所修萬行即由大悲地
T2214_.58.0641c07: 界所執持故。大悲火界所溫育故。大悲水界
T2214_.58.0641c08: 所滋潤故。大悲風界所開發故。大悲虚空不
T2214_.58.0641c10: 私謂已上祕密深奧之祕肝。載
墨雖
T2214_.58.0641c11: 其恐有纔存法命忌越法。已上菩提心爲
T2214_.58.0641c12: 因句也
T2214_.58.0641c14: 問。此印明説所云何。答。之第九品云。爾
T2214_.58.0641c15: 時佛母金剛吉祥復説成就大悲胎藏八字眞
T2214_.58.0641c16: 言王曰。
。若誦滿一千
T2214_.58.0641c17: 萬遍獲得大悲胎藏中一切法一時頓證。其
T2214_.58.0641c18: 印如釋迦牟尼鉢印。以印從定起旋轉便結
T2214_.58.0641c19: 根本三昧耶印。以二手虚心合掌。復當心即
T2214_.58.0641c21: 也。謂八指八葉心蓮華臺即本有境也。二空
T2214_.58.0641c22: 圓立合月輪即本有智也。境智相稱遍應法
T2214_.58.0641c23: 界之意。又定慧力莊嚴以此度衆生之義也。
T2214_.58.0641c24: 以印從定起。旋轉者以心虚空菩提三種無二
T2214_.58.0641c25: 之知見故。從三平等大定起於盡虚空法界三
T2214_.58.0641c26: 種世間順逆旋轉莫非佛蓮金三部妙體。所
T2214_.58.0641c27: 謂左五指胎藏界五大即蓮華部也。右五指
T2214_.58.0641c28: 金剛界五智即金剛部也。二手合掌即不二
T2214_.58.0641c29: 佛部也。祕記文可思之。菩提心論云勝義
T2214_.58.0642a02: 義者右五指也。行願者左五指也。三摩地者
T2214_.58.0642a03: 兩手不二位也。故云便以本三昧耶以二手
T2214_.58.0642a05: 三密具足圓滿義。即自證圓極之位也。後
T2214_.58.0642a06: 三字從此自證極滿之位起三部妙用。所謂
T2214_.58.0642a07:金剛部。蓮華部。佛部也。故云是
T2214_.58.0642a08: 故住於自在神力等也
T2214_.58.0642a10: 此印亦自性法身非色非心明朗圓滿之總體
T2214_.58.0642a11: 也。現覺已下表此自性法身所具三密之徳
T2214_.58.0642a13: 經別題
T2214_.58.0642a15: 問。此印明説所云何 答。經一云心虚空菩
T2214_.58.0642a17: 地品云
T2214_.58.0642a18: 念彼蓮華處 八葉鬢蘂敷
T2214_.58.0642a19: 花臺阿字門 焔鬘皆妙好
T2214_.58.0642a20: 光暉普周遍 照明衆生故
T2214_.58.0642a21: 如合會千電 持佛巧色形
T2214_.58.0642a22: 深居圓鏡中 應現諸方所
T2214_.58.0642a23: 猶如淨水月 普現衆生前
T2214_.58.0642a24: 知心性如是 得住眞言行
T2214_.58.0642a25: 已上經文者。一宗之宗源祕藏之肝目也。
T2214_.58.0642a26: 非面授難述耳
T2214_.58.0642a27: 問。明説所云何。答。今偈花臺阿字門者即
T2214_.58.0642a28: 明也。巨細上記之。已上彼中未敷未敷中
T2214_.58.0642b03: 問。此印説所云何。答。悉地出現品云兼持
T2214_.58.0642b05: 問。此明説所云何。答。同品説與虚空等無
T2214_.58.0642b06: 所不至眞言曰
T2214_.58.0642b07:
T2214_.58.0642b08:。口云自心發菩提者即初字
T2214_.58.0642b13: 若然者何故經不説第五A+uH 字耶。答。四佛外
T2214_.58.0642b14: 無大日故。四轉外別不説第五A+uH 字。是即合
T2214_.58.0642b15: 四轉成一之A+uH 字開一之AM+uH 字成四轉即如
T2214_.58.0642b16: 云金剛即寶光蓮華羯磨如如同一體即此
T2214_.58.0642b18: 耳
T2214_.58.0642b19: 九入眞言門略有三事事
T2214_.58.0642b20: 問。此印明云何。答。經第七云
T2214_.58.0642b21: 南摩三曼多勃馱喃唅
T2214_.58.0642b22: 又云 南摩三曼多勃馱喃鍐
T2214_.58.0642b23: 又云 南摩三曼多勃馱喃阿
T2214_.58.0642b24: 問。今云經云其義云何。答。師資相承
T2214_.58.0642b26: 此一切諸佛 救世之大印
T2214_.58.0642b28: 問。印明結誦樣云何。答。結虚心合掌印誦
T2214_.58.0642b29:字即身密門也。次開二空誦字即口密門
T2214_.58.0642c01: 也。次閉二空誦字即意密門也。三悉地儀
T2214_.58.0642c02: 軌云我依毘盧舍那開心智印建標儀。無量
T2214_.58.0642c04: 已上別題了
T2214_.58.0642c08: 於阿州堀江大谷神宮寺寫之 宥怡
T2214_.58.0642c11:
T2214_.58.0642c12:
T2214_.58.0642c13:
T2214_.58.0642c14:大日經疏妙印鈔口傳二
T2214_.58.0642c15:
T2214_.58.0642c16: 一薄伽梵事
T2214_.58.0642c17: 二廣大金剛法界宮事
T2214_.58.0642c19: 四菩薩之身爲師子座事
T2214_.58.0642c20: 五四箇印明順逆次第相續事
T2214_.58.0642c21: 六四箇印明祖師傳來相承事
T2214_.58.0642c22: 經通序 沙門宥範記
T2214_.58.0642c23: 一薄伽梵事 問此印説所云何。答經第三
T2214_.58.0642c24: 密印品第九並疏十三卷釋十二合掌内第三
T2214_.58.0642c26: 者經第三轉字輪曼荼羅品第八云歸命。
T2214_.58.0642c28: 部經疏文文句句皆悉莫不説此阿字義門。
T2214_.58.0639a02: No.2214[cf.No.2213]
T2214_.58.0639a03:
T2214_.58.0639a04:
T2214_.58.0639a05:
T2214_.58.0639a06: 一大毘盧舍那事
T2214_.58.0639a07: 二成佛事
T2214_.58.0639a08: 三神變加持事
| T2214_.58.0639a09: | 四然此自證 | 乃至 | 心地事 |
| T2214_.58.0639a10: | 五現覺諸法 | 乃至 | 生死中人事 |
| T2214_.58.0639a11: | 六爾時世尊 | 乃至 | 以是蒙益事 |
| T2214_.58.0639a13: | 七此品統論 | 乃至 | 自心品事 |
| T2214_.58.0639a14: | 八自心發菩提 | 乃至 | 嚴淨心佛國事 |
T2214_.58.0639a16: 已上別題了
T2214_.58.0639a17: 經總題 沙門宥範記
T2214_.58.0639a18: 問。題者一部總稱也。然者有何等習耶
| T2214_.58.0639a19: | 答。有相承之習 | 矣 |
T2214_.58.0639a21: 問。此印説所云何。答。經第四密印品第九
T2214_.58.0639a22: 云。是密印相當用定慧手作虚心合掌。以定
T2214_.58.0639a23: 慧二虚空輪並合而建立之。頌曰
T2214_.58.0639a24: 此一切諸佛 救世之大印
T2214_.58.0639a25: 正覺三昧耶 於此印而住
T2214_.58.0639a26: 疏十三釋十二合掌云。第三又次以十指頭
T2214_.58.0639a27: 相合指。亦齊等然掌内空令稍穹隆名屈滿
| T2214_.58.0639a28: | 羅合掌 | 此云如未 開蓮也云云 | 又第三品云。以定慧 |
| T2214_.58.0639a29: | 手屈肘向上合掌與肩齊 | 云云 | 又第九品 |
| T2214_.58.0639b02: | 心即成 | 云云 | 又菩提心論云。凡心如合蓮 | 云云 |
| T2214_.58.0639b03: | 祕記云。先作蓮華合掌 | 云云 | 如是文是正説此 |
T2214_.58.0639b05: 此明説所云何。答。今經第三悉地出現品第
T2214_.58.0639b06: 六布字偈五大下。各初説無點字。後各説加
T2214_.58.0639b07: 點字。是則無點五字者。本地法身自性清淨
T2214_.58.0639b08: 之極理。六大法界性相常住之功徳也。所謂
T2214_.58.0639b09: 大毘盧舍那之己體也。將又衆生本覺之自
| T2214_.58.0639b10: | 性也。望彼文而明察也 | 云云 |
| T2214_.58.0639b11: | 二成佛事 | 刀印 |
T2214_.58.0639b13: 九云。復舒定慧手作歸命合掌。風輪相捻以
T2214_.58.0639b14: 二空輪加於上。形如憩伽。頌曰
T2214_.58.0639b15: 此大慧刀印 一切佛所説
| T2214_.58.0639b16: | 能斷於諸見 謂倶生身見 | 云云 |
T2214_.58.0639b18: 頭相對。以二空相並而厭捻之令如大刀形即
T2214_.58.0639b19: 是也。當知此刀即是諸佛大智。能斷絶諸見
T2214_.58.0639b20: 故。以刀截煩惱根去。即得無垢法現也。更有
| T2214_.58.0639b21: | 勝法。謂是垢除已當生如來信解 | 此義最初 解云云 |
| T2214_.58.0639b23: | 中間通名信解地 | 云云 | 故知成佛義明白也。 |
T2214_.58.0639b25: 布字下。各先説無點五字是則本地法身毘盧
T2214_.58.0639b26: 舍那。所謂本有境智也。本有雖有境智合爲
T2214_.58.0639b27: 一境。如云合彼性三爲一法身。是則對修徳
T2214_.58.0639b28: 之智故且云爾也。後亦各説加點五字。是則
T2214_.58.0639b29: 於前本有五大具足修生五智圓滿平等正
T2214_.58.0639c01: 覺。是故本有
上各具空點而成T2214_.58.0639c02:
。是則五智圓滿成等正覺之義T2214_.58.0639c03: 也
T2214_.58.0639c04: 問。若然者何故三悉地儀軌擧上品悉地明之
T2214_.58.0639c05: 時
字無點耶。答。聊有深意。所謂經説等正T2214_.58.0639c06: 覺之極滿。疏又同經。儀軌説等正覺已還
T2214_.58.0639c07: 住本覺無相
字圓明故云唯有明朗。是則T2214_.58.0639c08: 非四智所測境界。故爲消盡四字體。四字上
T2214_.58.0639c09: 各加空點消空其字體。是即色即是空空即是
T2214_.58.0639c10: 色之意也。既絶八葉住中胎。是故唯存獨尊
T2214_.58.0639c11: 無比
字也。彼祕決中云。三佛同法界無相T2214_.58.0639c12: 無差別一大虚空輪
知空盡消體| T2214_.58.0639c13: | 獨存第一命 | 云云 | 彼竹人勅答一授勝覺者 |
T2214_.58.0639c15: 於此偈頌相傳者更不存知也。以是義故上
| T2214_.58.0639c16: | 品悉地明字即無點也。巨細併有面授 | 矣 |
| T2214_.58.0639c17: | 三神變加持事 | 無所不至印 |
| T2214_.58.0639c19: | 悉地出現品云尊勝虚空空兼持慧刀印 | 云云 |
T2214_.58.0639c21: 出過言語道 爲大率都婆
T2214_.58.0639c22: 四處流出句 止觀蓮未敷
T2214_.58.0639c23: 雙佉依羅本 二訶横其端
T2214_.58.0639c24: 遍身布四明 自處花臺上
| T2214_.58.0639c25: | | 云云 |
T2214_.58.0639c27: 言之處可記之耳
T2214_.58.0639c28: 問。此明説所云何。答。經第三卷悉地出現品
T2214_.58.0639c29: 第六云。降伏四魔解脱六趣滿足一切智智
| T2214_.58.0640a01: | 金剛字句 | 云云 | 疏十一釋云。阿是行。所謂本 |
T2214_.58.0640a03: 伏四魔除一切苦也。味是縛義加上畫是無
T2214_.58.0640a04: 解三昧。即不思議解脱也。囉是淨六根義。由
T2214_.58.0640a05: 六根淨故無塵也。訶義如上已説之。佉義上
T2214_.58.0640a06: 亦有解處也。又
T2214_.58.0640a07: 修行除障故而三解脱而住大空也。欠者大
| T2214_.58.0640a08: | 空也 | 云云 |
字加之點耶。答。字體| T2214_.58.0640a10: | 即本有六大 | 是即體 大也 | 此六大法身具四 |
T2214_.58.0640a12: 此義故釋加修行及淨除之二點也。問。若然
T2214_.58.0640a13: 者無
字云何。答。經偈頌中説二字即T2214_.58.0640a14: 是擧東西攝南北也。仍疏家經
之外加T2214_.58.0640a15: 釋
而滿足四轉也。是則金剛即寶光蓮T2214_.58.0640a16: 華即羊石之意也。如
字者四例T2214_.58.0640a17: 可知也。是故疏家偈頌之
二字釋加T2214_.58.0640a18:
二字而巧成六大法界四轉滿足之義也。T2214_.58.0640a19: 所以者何今於此眞言中巧兼前四所流通
T2214_.58.0640a20: 之眞言亦兼後之偈頌文之中
而演説T2214_.58.0640a21: 之。又
第九品字加涅槃點略攝中間T2214_.58.0640a22: 二字而顯六大法界法爾無作之四點。加
T2214_.58.0640a23:
之三字而表六大法界自然應用之三部T2214_.58.0640a24: 也。是故當流之習此明之外別不傳四點三
T2214_.58.0640a25: 密等也
T2214_.58.0640a26: 問。四點具足既然也。三密具足義云何。答。
T2214_.58.0640a27: 於
三字加點説之。是即三密相應之T2214_.58.0640a28: 表相也。所謂
字縛義入字門故即無縛T2214_.58.0640a29: 無脱。故傍加根本不可得之三昧畫。是則口
T2214_.58.0640b01: 密蓮華部之義門也。次
字因業義也。入T2214_.58.0640b02: 字門故即無因也。所謂淨菩提心也。此金剛
T2214_.58.0640b03: 不壞淨菩提心能害四魔怨讎故下加損減之
T2214_.58.0640b04: 點能滿一切智智。故上加増益之點。是即意
T2214_.58.0640b05: 密金剛部之表示也
字等空。入字門故。T2214_.58.0640b06: 即成無相法界大空。無徳不滿無相不具是
T2214_.58.0640b07: 即身密佛部之義門也。問。具識大義云何。答。
T2214_.58.0640b08: 此眞言中
即兼識大義。故疏於字釋三T2214_.58.0640b09: 解脱門之義。是則識大之義相也。理趣釋亦
T2214_.58.0640b10: 同之。以如此等義故此眞言而離開前長行
T2214_.58.0640b11: 説四轉後偈頌明五大五智。以如此之甚深
T2214_.58.0640b12: 巧妙之義故於初
字而加修行及淨除二點。T2214_.58.0640b13: 於
三字加三昧大空點。長行偈頌前T2214_.58.0640b14: 後統攝而巧成六大四曼三密因行證入具足
T2214_.58.0640b15: 圓滿之義也。此等祕傳他流不聞名字。何況
T2214_.58.0640b16: 知祕胕耶。爰以疏云本經有三千五百偈説
| T2214_.58.0640b17: | 此五字義 | 云云 | 故知十萬頌經廣演分別此眞 |
T2214_.58.0640b19: 五百偈頌之義趣。而云降伏四魔解脱六趣滿
T2214_.58.0640b20: 足一切智智金剛字句也。能能可思之。問。今
| T2214_.58.0640b21: | 就釋神變加持然此自證 | 乃至 | 開觀照門 | 云云 |
| T2214_.58.0640b22: | 然者有何等習耶。答。有重重習 | 矣 |
| T2214_.58.0640b23: | 四然此自證 | 乃至 | 心地事 | 虚心合掌印 |
T2214_.58.0640b25: 印。又悉地成就品云
T2214_.58.0640b26: 摩訶薩意處 説名曼荼羅
T2214_.58.0640b27: 諸眞言心位 了知得成果
T2214_.58.0640b28: 念彼蓮華處 八葉鬢蘂敷
T2214_.58.0640b29: 花臺阿字門 焔鬘皆妙好
T2214_.58.0640c01: 光暉普周遍 照明衆生故
T2214_.58.0640c02: 如合會千電 持佛巧色形
T2214_.58.0640c03: 深居圓鏡中 應現諸方所
T2214_.58.0640c04: 猶如淨水月 普現衆生前
| T2214_.58.0640c05: | 知心性如是 得住眞言行 | 云云 |
| T2214_.58.0640c07: | 敷之像。有筋脈約之以成八分 | 文 | 疏十二云。 |
T2214_.58.0640c09: 八辨。如合蓮華形。今但觀照此心令其開敷
| T2214_.58.0640c10: | 云云 | 如此經疏文是則正説自證三菩提之體 |
T2214_.58.0640c12: 轉字輪曼荼羅行品第八云。
| T2214_.58.0640c13: |   。善男子此阿字一切如來所加持 | 乃至 |
T2214_.58.0640c15: 與諸菩薩同會。欲利益衆生。欲求悉地。欲求
| T2214_.58.0640c16: | 一切智智者。於此一切佛心當勤習修 | 云云 |
| T2214_.58.0640c17: | 同疏十二釋云南莫三曼荼佛陀喃 | 敬禮普遍 佛等也 | 阿 |
| T2214_.58.0640c18: | 此正是阿字眞 言門也云云 | 口云此一部經疏中文文句句莫 |
T2214_.58.0640c20: 專限當處。故云此正是阿字眞言門也。又同
T2214_.58.0640c21: 經第五入祕密曼荼羅位品第十三云諸佛甚
| T2214_.58.0640c22: | 奇特。權智不思儀 | 乃至 | 説如是音聲已還入如 |
| T2214_.58.0640c23: | 來不思議法身 | 云云 | 同疏十六釋云復次前偈 |
T2214_.58.0640c25: 偈已表法竟也。此即是本不生義。能生一切
T2214_.58.0640c26: 諸法。謂如來身所示種種形聲皆從阿字而
T2214_.58.0640c27: 生也。時出此種種形竟還入佛身支分。又復
T2214_.58.0640c28: 還入如來不思議法身中各隨所生處而入。
T2214_.58.0640c29: 故經云又復入如來祕密法身不思議。此不
T2214_.58.0641a01: 思議梵云阿眞底。亦有阿聲。意明從阿而出
T2214_.58.0641a02: 又從阿而入。此兩頭上下指兩阿字明一切
| T2214_.58.0641a03: | 法出入即同法界體也 | 云云 |
T2214_.58.0641a05: 是一宗源底一經骨髓也。所謂淨菩提心如
T2214_.58.0641a06: 意寶之體性祕密甚深不思議之庫藏也。
T2214_.58.0641a07: 併在面授耳
T2214_.58.0641a08: 已上無相法身位也
| T2214_.58.0641a09: | 五現覺諸法 | 乃至 | 生死中人事 | 無所不至印 |
T2214_.58.0641a11: 明説所功能云何。答。經第二具緣品第二云
T2214_.58.0641a12: 我覺本不生 出過語言道
T2214_.58.0641a13: 諸過得解脱 遠離於因緣
T2214_.58.0641a14: 知空等虚空 如實相智生
| T2214_.58.0641a15: | 已離一切暗 第一實無垢 | 云云 |
T2214_.58.0641a17: 不生者。謂覺自心從本以來不生。即是成佛。
T2214_.58.0641a18: 而實無覺無成也。一切衆生不解如是常寂
T2214_.58.0641a19: 滅相。憶想分別妄云有生死輪迴六趣不能
T2214_.58.0641a20: 自出。今雖聞正法音還於種種有爲事迹中
T2214_.58.0641a21: 推求挍計冀望成佛。何有得理耶。出過語
| T2214_.58.0641a22: | 言道者。從此已下皆是轉釋阿字門 | 乃至 | 如 |
T2214_.58.0641a24: 切處。佛坐道場如法相解時種種不如實見
T2214_.58.0641a25: 悉滅無餘。是故薩婆若惠與虚空等也。已
T2214_.58.0641a26: 離一切暗者。於一切法相不如實知即是無
T2214_.58.0641a27: 明。是故覺本不生時即生遍法界明。以一
T2214_.58.0641a28: 切種智觀一切法無不見聞觸知也。第一實
T2214_.58.0641a29: 無垢者。此最實事更無過上。名爲第一實際。
T2214_.58.0641b01: 所謂自性清淨心以離一切暗故。佛之知見
T2214_.58.0641b02: 無復垢汚。皆是轉釋本不生義也
T2214_.58.0641b03: 寶鑰祕密章云。爾時毘盧舍那世尊入於一切
T2214_.58.0641b04: 如來一體速疾力三昧説自證法
T2214_.58.0641b05: 我覺本不生 出過語言道
T2214_.58.0641b06: 諸過得解脱 遠離於因緣
T2214_.58.0641b07: 知空等虚空 如實相智生
T2214_.58.0641b08: 已離一切暗 第一實無垢
| T2214_.58.0641b09: | 解云。此頌文約義廣言浮心深非面難説 | 云云 |
| T2214_.58.0641b10: | 天長四年五月四日御口決云 | 大師 | 我覺者識 |
字也。本不生者地大即字也。出過T2214_.58.0641b12: 語言道者水大即
字也。諸過得解脱者火T2214_.58.0641b13: 大即
字也。遠離於因緣風大即字也。知T2214_.58.0641b14: 空等虚空者空大即
字也。已離一切暗者T2214_.58.0641b15: 月輪即
字也。第一實無垢者蓮花即字| T2214_.58.0641b16: | 也。讀文句有次第不次第 | 更可問 | 。字六大無 |
字六大清淨理也。字者六大本不T2214_.58.0641b18: 生有色光明智種字也。
如次方T2214_.58.0641b19: 圓三角半月團圓即五輪塔婆也。此五輪不
T2214_.58.0641b20: 相離而重累者依中心之幢柱。不相離者無
T2214_.58.0641b21: 礙之義。即
字也。所謂立眞我之慢幢令住T2214_.58.0641b22: 持五智功徳。所以塔婆名功徳聚。
字者T2214_.58.0641b23: 五輪之色光。菩提心如意寶珠也。此塔婆下
T2214_.58.0641b24: 在寶蓮
也。總令在月輪中即字也。所以T2214_.58.0641b25:
也。謂尊形者瑜伽大T2214_.58.0641b26: 阿闍梨大定智悲相好也。六大者體大。定者
T2214_.58.0641b27: 理靜之蓮華。大智者無垢月輪也。大悲者眞
T2214_.58.0641b28: 我業用也。大悲者拔苦義即説法利生之口
T2214_.58.0641b29: 密也。大智者覺道圓滿義即照了觀察之意
T2214_.58.0641c01: 密也。大定者調身靜體義即手印跏趺之身
T2214_.58.0641c02: 密也。故六大之手印。六大之眞言。六大之觀
T2214_.58.0641c03: 照也。六大已無新古三密自元平等也。願眞
| T2214_.58.0641c04: | 言行者從論是非隣庫者唯自可證知 | 云云 | 顯 |
T2214_.58.0641c06: 闍梨日行者以無住心所修萬行即由大悲地
T2214_.58.0641c07: 界所執持故。大悲火界所溫育故。大悲水界
T2214_.58.0641c08: 所滋潤故。大悲風界所開發故。大悲虚空不
| T2214_.58.0641c09: | 障礙故。爾時無量度門任運開發 | 云云 |
T2214_.58.0641c11: 其恐有纔存法命忌越法。已上菩提心爲
T2214_.58.0641c12: 因句也
| T2214_.58.0641c13: | 六爾時世尊 | 乃至 | 以是蒙益之事 |
之第九品云。爾T2214_.58.0641c15: 時佛母金剛吉祥復説成就大悲胎藏八字眞
T2214_.58.0641c16: 言王曰。
。若誦滿一千T2214_.58.0641c17: 萬遍獲得大悲胎藏中一切法一時頓證。其
T2214_.58.0641c18: 印如釋迦牟尼鉢印。以印從定起旋轉便結
T2214_.58.0641c19: 根本三昧耶印。以二手虚心合掌。復當心即
| T2214_.58.0641c20: | 成 | 云云 | 口云如釋迦牟尼鉢印者法界定印 |
T2214_.58.0641c22: 圓立合月輪即本有智也。境智相稱遍應法
T2214_.58.0641c23: 界之意。又定慧力莊嚴以此度衆生之義也。
T2214_.58.0641c24: 以印從定起。旋轉者以心虚空菩提三種無二
T2214_.58.0641c25: 之知見故。從三平等大定起於盡虚空法界三
T2214_.58.0641c26: 種世間順逆旋轉莫非佛蓮金三部妙體。所
T2214_.58.0641c27: 謂左五指胎藏界五大即蓮華部也。右五指
T2214_.58.0641c28: 金剛界五智即金剛部也。二手合掌即不二
T2214_.58.0641c29: 佛部也。祕記文可思之。菩提心論云勝義
| T2214_.58.0642a01: | 行願三摩地爲戒 | 乃至 | 成佛無時暫忌 | 云云 | 勝 |
T2214_.58.0642a03: 兩手不二位也。故云便以本三昧耶以二手
| T2214_.58.0642a04: | 虚心合掌也 | 云云 | 次言明者初五字六大四曼 |
T2214_.58.0642a06: 三字從此自證極滿之位起三部妙用。所謂
T2214_.58.0642a07:
金剛部。蓮華部。佛部也。故云是T2214_.58.0642a08: 故住於自在神力等也
| T2214_.58.0642a09: | 一傳云 然此自證 | 乃至 | 心地者 |
T2214_.58.0642a11: 也。現覺已下表此自性法身所具三密之徳
| T2214_.58.0642a12: | 也 | 云云 |
| T2214_.58.0642a14: | 七此品統論 | 乃至 | 自心品事 |
| T2214_.58.0642a16: | 提三種無二 | 云云 | 經之大意者此義也。成就悉 |
T2214_.58.0642a18: 念彼蓮華處 八葉鬢蘂敷
T2214_.58.0642a19: 花臺阿字門 焔鬘皆妙好
T2214_.58.0642a20: 光暉普周遍 照明衆生故
T2214_.58.0642a21: 如合會千電 持佛巧色形
T2214_.58.0642a22: 深居圓鏡中 應現諸方所
T2214_.58.0642a23: 猶如淨水月 普現衆生前
T2214_.58.0642a24: 知心性如是 得住眞言行
T2214_.58.0642a25: 已上經文者。一宗之宗源祕藏之肝目也。
T2214_.58.0642a26: 非面授難述耳
T2214_.58.0642a27: 問。明説所云何。答。今偈花臺阿字門者即
T2214_.58.0642a28: 明也。巨細上記之。已上彼中未敷未敷中
| T2214_.58.0642a29: | 字是也。併有面授 | 矣 |
| T2214_.58.0642b01: | 八自心發菩提 | 乃至 | 嚴淨心佛國事 | 無所不 |
| T2214_.58.0642b02: | 至印 |
| T2214_.58.0642b04: | 慧刀印所依速成就 | 云云 | 委細之旨上説之。 |
T2214_.58.0642b06: 所不至眞言曰
T2214_.58.0642b07:
T2214_.58.0642b08:
。口云自心發菩提者即初字| T2214_.58.0642b09: | 東方 大智 | 即心具萬行者即第二字 | 南方 大悲 | 見心正等 |
| T2214_.58.0642b10: | 覺者第三字 | 西方 大智 | 證心大涅槃者第四 |
| T2214_.58.0642b11: | 字 | 北方大 智 | 發起心方便者 | 大悲即南 北合論也 | 嚴淨心佛國 |
| T2214_.58.0642b12: | 者 | 大智即東 西合論也 | 已上二句第五 | 中胎悲智 具足義也 | 問。 |
T2214_.58.0642b14: 無大日故。四轉外別不説第五
T2214_.58.0642b15: 四轉成一之
T2214_.58.0642b16: 云金剛即寶光蓮華羯磨如如同一體即此
| T2214_.58.0642b17: | 身五佛 | 云云 | 即此意也。委細之旨專在面授 |
T2214_.58.0642b19: 九入眞言門略有三事事
T2214_.58.0642b20: 問。此印明云何。答。經第七云
T2214_.58.0642b21: 南摩三曼多勃馱喃唅
T2214_.58.0642b22: 又云 南摩三曼多勃馱喃鍐
T2214_.58.0642b23: 又云 南摩三曼多勃馱喃阿
T2214_.58.0642b24: 問。今云
經云其義云何。答。師資相承| T2214_.58.0642b25: | 與倶不相違而習也 | 如範尊 云云 | 經第三云 |
| T2214_.58.0642b27: | 正覺三昧耶 於此印而住 | 云云 |
T2214_.58.0642b29:
字即身密門也。次開二空誦字即口密門T2214_.58.0642c01: 也。次閉二空誦
字即意密門也。三悉地儀T2214_.58.0642c02: 軌云我依毘盧舍那開心智印建標儀。無量
| T2214_.58.0642c03: | 功徳普莊嚴同入總持也 | 云云 | 甚深甚深 |
| T2214_.58.0642c05: | 永正十三 | 丙子 | 九月十五日書了 光範 |
| T2214_.58.0642c06: | 五九 一歳 |
| T2214_.58.0642c07: | 天文八 | 己亥 | 十月十五日傳受畢 同十七日 |
| T2214_.58.0642c09: | 永祿九 | 丙寅 | 六月二十四日傳受畢 快遍 |
| T2214_.58.0642c10: | 寛文二 | 壬寅 | 六月九日書畢 宥算 |
T2214_.58.0642c12:
T2214_.58.0642c13:
T2214_.58.0642c14:
T2214_.58.0642c15:
T2214_.58.0642c16: 一薄伽梵事
T2214_.58.0642c17: 二廣大金剛法界宮事
| T2214_.58.0642c18: | 三如來信解 | 乃至 | 種種間飾事 |
T2214_.58.0642c20: 五四箇印明順逆次第相續事
T2214_.58.0642c21: 六四箇印明祖師傳來相承事
T2214_.58.0642c22: 經通序 沙門宥範記
T2214_.58.0642c23: 一薄伽梵事 問此印説所云何。答經第三
T2214_.58.0642c24: 密印品第九並疏十三卷釋十二合掌内第三
| T2214_.58.0642c25: | 如來開蓮是也。如大毘盧舍那之印 | 云云 | 次明 |
。| T2214_.58.0642c27: | 同疏十二云此正阿字眞言門也 | 云云 | 此外一 |
| T2214_.58.0642c29: | 委細之旨如自證三菩提之口決也 | 云云 |
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