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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:   me
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_.58.0639a12:   已上總題了
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_.58.0639a15: 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_.58.0639a19: 答。有相承之習
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_.58.0639a28: 羅合掌此云如未
開蓮也云云
yukki第三品云。以定慧
T2214_.58.0639a29: 手屈肘向上合掌與肩齊云云yukki第九品
T2214_.58.0639b01: 云。便結根本三昧耶印以二手虚心合掌復當
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_.58.0639b04: 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_.58.0639b10: 性也。望彼文而明察也云云
T2214_.58.0639b11: 二成佛事刀印
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_.58.0639b16:     能斷於諸見 謂倶生身見云云
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_.58.0639b21: 勝法。謂是垢除已當生如來信解此義最初
解云云
T2214_.58.0639b22: 疏一云信解者始從眞正發心乃至成佛於是
T2214_.58.0639b23: 中間通名信解地云云 故知成佛義明白也。
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avarahakha上各具空點而成
T2214_.58.0639c02: a@mva@mra@mha@mkha@m。是則五智圓滿成等正覺之義
T2214_.58.0639c03:
T2214_.58.0639c04: 問。若然者何故三悉地儀軌擧上品悉地明之
T2214_.58.0639c05: a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a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a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ava@mra@mha@mkha@m知空盡消體
T2214_.58.0639c13: 存第一命云云 彼竹人勅答一授勝覺者
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_.58.0639c16: 品悉地明a字即無點也。巨細併有面授
T2214_.58.0639c17: 三神變加持事無所不至印
T2214_.58.0639c18: 問。此印説所云何。答。經第四卷如上出之。又
T2214_.58.0639c19: 悉地出現品云尊勝虚空空兼持慧刀印云云
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_.58.0639c25:     a@aa@ma@h云云
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_.58.0640a01: 金剛字句云云疏十一釋云。阿是行。所謂本
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&T025670;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_.58.0640a08: 空也云云
T2214_.58.0640a09: 問。何故於a字加@aa@h之點耶。答。字體ava
T2214_.58.0640a10: rahakha即本有六大是即體
大也
此六大法身具四
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a@m字云何。答。經偈頌中説aa@m二字即
T2214_.58.0640a14: 是擧東西攝南北也。仍疏家經aa@m之外加
T2214_.58.0640a15: @aa@h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a字者varahakha四例
T2214_.58.0640a17: 可知也。是故疏家偈頌之aa@m二字釋加@a
T2214_.58.0640a18: a@h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
T2214_.58.0640a20: 之眞言亦兼後之偈頌文之aa@m而演説
T2214_.58.0640a21: 之。又yukki第九品a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h@u@m
T2214_.58.0640a23: hr@i@ha@h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: vahakha三字加點説之。是即三密相應之
T2214_.58.0640a28: 表相也。所謂va字縛義入a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ha字因業義也。入a
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kha字等空。入a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h@u@m即兼識大義。故疏於h@u@m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a字而加修行及淨除二點。
T2214_.58.0640b13: vahakha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_.58.0640b18: 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_.58.0640b21: 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
T2214_.58.0640b23: 四然此自證乃至心地事虚心合掌印
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_.58.0640c05:     知心性如是 得住眞言行云云
T2214_.58.0640c06: 疏第四云。凡人汗栗駄心猶如蓮花合而未
T2214_.58.0640c07: 敷之像。有筋脈約之以成八分疏十二云。
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_.58.0640c10: 云云如此經疏文是則正説自證三菩提之體
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。nama@hsamantabu
T2214_.58.0640c13: ddh@an@a@ma。善男子此阿字一切如來所加持乃至
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_.58.0640c16: 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
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_.58.0640c19: 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_.58.0640c22: 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_.58.0640c24: 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_.58.0641a03: 法出入即同法界體也云云
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_.58.0641a09: 五現覺諸法乃至生死中人事無所不至印
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_.58.0641a15:     已離一切暗 第一實無垢云云
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_.58.0641a22: 言道者。從此已下皆是轉釋阿字門乃至
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
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
T2214_.58.0641b11: 大即h@u@m字也。本不生者地大即a字也。出過
T2214_.58.0641b12: 語言道者水大即va@m字也。諸過得解脱者火
T2214_.58.0641b13: 大即ra@m字也。遠離於因緣風大即ha@m字也。知
T2214_.58.0641b14: 空等虚空者空大即kha@m字也。已離一切暗者
T2214_.58.0641b15: 月輪即a@h字也。第一實無垢者蓮花即hr@i@h
T2214_.58.0641b16: 也。讀文句有次第不次第更可問ma字六大無
T2214_.58.0641b17: 礙徳。hr@i@h字六大清淨理也。a@h字者六大本不
T2214_.58.0641b18: 生有色光明智種字也。avarahakha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ma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。h@u@m
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hr@i@h也。總令在月輪中即a@h字也。所以
T2214_.58.0641b25: maava@mra@mha@mkha@mh@u@mhr@i@ha@h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
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_.58.0641c09: 障礙故。爾時無量度門任運開發云云
T2214_.58.0641c10:     私謂已上祕密深奧之祕肝。載&MT04648;
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
T2214_.58.0641c14: 問。此印明説所云何。答。yukki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。a@hviraha@mkha@mh@u@mhr@i@ha@h。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: 云云口云如釋迦牟尼鉢印者法界定印
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_.58.0642a01: 行願三摩地爲戒乃至成佛無時暫忌云云
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_.58.0642a04: 虚心合掌也云云次言明者初五字六大四曼
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: h@u@m金剛部。hr@i@h蓮華部。a@h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_.58.0642a10: 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_.58.0642a12: 云云
T2214_.58.0642a13:  經別題
T2214_.58.0642a14: 七此品統論乃至自心品事
T2214_.58.0642a15: 問。此印明説所云何 答。經一云心虚空菩
T2214_.58.0642a16: 提三種無二云云經之大意者此義也。成就悉
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a
T2214_.58.0642a29: 字是也。併有面授
T2214_.58.0642b01: 八自心發菩乃至淨心佛國事無所不
T2214_.58.0642b02: 至印
T2214_.58.0642b03: 問。此印説所云何。答。悉地出現品云兼持
T2214_.58.0642b04: 慧刀印所依速成就云云委細之旨上説之。
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: nama@hsarvatathagatebhyovizvamokhebhya@hsarva
T2214_.58.0642b08: thaa@aa@ma@h。口云自心發菩提者即初a
T2214_.58.0642b09: 東方
大智
即心具萬行者即第二@a南方
大悲
見心正等
T2214_.58.0642b10: 覺者第三a@m西方
證心大涅槃者第四a@h
T2214_.58.0642b11: 北方大
發起心方便者大悲即南
北合論也
嚴淨心佛國
T2214_.58.0642b12: 大智即東
西合論也
已上二句第五A+uH中胎悲智
具足義也
問。
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_.58.0642b17: 身五佛云云即此意也。委細之旨專在面授
T2214_.58.0642b18:
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h@u@m經云ha@m其義云何。答。師資相承
T2214_.58.0642b25: ha@mh@u@m倶不相違而習也如範尊
云云
經第三云
T2214_.58.0642b26:     此一切諸佛 救世之大印
T2214_.58.0642b27:     正覺三昧耶 於此印而住云云
T2214_.58.0642b28: 問。印明結誦樣云何。答。結虚心合掌印誦
T2214_.58.0642b29: a字即身密門也。次開二空誦va@m字即口密門
T2214_.58.0642c01: 也。次閉二空誦h@u@m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_.58.0642c04:   已上別題了
T2214_.58.0642c05:     永正十三丙子九月十五日書了vajra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_.58.0642c08:     於阿州堀江大谷神宮寺寫之 宥怡 
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_.58.0642c11:
T2214_.58.0642c12:
T2214_.58.0642c13:
T2214_.58.0642c14: 大日經疏妙印鈔口傳二
T2214_.58.0642c15:   u
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_.58.0642c19: 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_.58.0642c25: 如來開蓮是也。如大毘盧舍那之印云云次明
T2214_.58.0642c26: 者經第三轉字輪曼荼羅品第八云歸命a
T2214_.58.0642c27: 同疏十二云此正阿字眞言門也云云此外一
T2214_.58.0642c28: 部經疏文文句句皆悉莫不説此阿字義門。
T2214_.58.0642c29: 委細之旨如自證三菩提之口決也云云
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