INBUDS
大日經疏妙印鈔口傳 (No. 2214_ 宥範撰 ) in Vol. 58
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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_.58.0643a01: 二廣大金剛法界宮等事
T2214_.58.0643a02: 問此印説所功能如何。答經第三悉地出現
T2214_.58.0643a07: 若成就金剛法五
純金作之置於壇中而加
T2214_.58.0643a11: 之偈頌文耶。答如所難彼文同誠證也。但
T2214_.58.0643a12: 師資相承於此偈頌中習諸灌頂印明盡故殊
T2214_.58.0643a14: 問以何得知。以此智印理明表彼廣大金剛
T2214_.58.0643a15: 法界宮云何。答師資附屬佛之相承故也。
T2214_.58.0643a16: 所謂先薄伽梵印一切衆生自性清淨本有花
T2214_.58.0643a17: 臺之具體也。此花臺當體即是五智五大也。
T2214_.58.0643a20: 印也。問若然者疏云何釋耶。答疏釋云大謂
T2214_.58.0643a27: 一切心數無不即入金剛界中成如來内證功
T2214_.58.0643b01: 皆是釋此五印種種功徳也
T2214_.58.0643b02: 問若然何故引不證耶。答雖同五印
T2214_.58.0643b03: 也既有傳法祕密之不同。故不引之。彼
T2214_.58.0643b04:又是一之習事也。不可泯於傳法。是故
T2214_.58.0643b05:從佛心如滿月之位住普賢三昧耶而圓
T2214_.58.0643b06: 滿五智。今從凡心如合蓮之位發三部五部
T2214_.58.0643b07: 妙用故。經云普賢三昧耶等。今疏十三云次
T2214_.58.0643b09: 指捻火指背而不相合。此即金剛印。二空指
T2214_.58.0643b10: 並而竪也。故知印母印相既別也。隨義門不
T2214_.58.0643b11: 同也。故不引之也。問若然者今論心王印。彼
T2214_.58.0643b12: 疏十三文是釋金剛手印。何引彼而成心王
T2214_.58.0643b13: 之印耶。答今經疏意不簡別大日金剛手印
T2214_.58.0643b14: 故悉地出現品説大日印云令有中妙金剛
T2214_.58.0643b15: 坐。方位正相直其上大蓮華。八葉鬚蘂敷。當
T2214_.58.0643b16: 結金剛手金剛之惠印。同疏十一釋云當結
T2214_.58.0643b17: 金剛手金剛之惠印者。即是結金剛手金剛
T2214_.58.0643b19: 此義故其印相讓於彼品金剛手印相當品偈
T2214_.58.0643b21: 能云何。答如題目神變加持處記之。更不
T2214_.58.0643b22: 可有相違故不別書也。已上智印理明者順
T2214_.58.0643b23: 時名第一。逆時名第二。仍範人勅答申云第
T2214_.58.0643b26: 問此印説處功能云何。答經第三悉地出現
T2214_.58.0643b27: 品第六云
T2214_.58.0643b29: 口云印母虚心合掌也。是即本地薄伽住如
T2214_.58.0643c01: 如寂照示現四重法界曼荼羅也。所謂地水
T2214_.58.0643c02: 火六指者六大無礙義也。二空二風一所和
T2214_.58.0643c03: 合者四曼不離之義也。三空密者三密平等
T2214_.58.0643c04: 之意也。如此體相用無礙理法身佛開心虚
T2214_.58.0643c05: 空菩提三種無二之大悲令一切衆生而證無
T2214_.58.0643c06: 所不至遍法界之大空三昧也
T2214_.58.0643c07: 問諸流皆引觀智聖觀音等儀軌而證此印。
T2214_.58.0643c08: 何故今不引彼等文而唯擧此偈頌文耶。答
T2214_.58.0643c10: 獨此文引不引彼等文也。但爲助證自元
T2214_.58.0643c13: 佛子應復聽 第一縛字門
T2214_.58.0643c15: 云復説率都婆法界普賢一字心密言曰
T2214_.58.0643c19: 耶。答以偈頌殊爲正證也。問何故於一而
T2214_.58.0643c20: 存如此差別耶。答雖一依義非無其別。爰
T2214_.58.0643c21: 以見心抄云。問今所云字偈中字歟。
T2214_.58.0643c22:
歟。
中哉。答雖云
T2214_.58.0643c23: 何無其難但今相承者於偈中盡諸印信故
T2214_.58.0643c24: 偈中也。彼五大虚空藏明者金五佛
T2214_.58.0643c25: 種子也。不可云不二明。又者
T2214_.58.0643c26: 金剛界大日明也。所以字上加題金剛界。
T2214_.58.0643c27: 故皆彼一邊。令依偈文字攝彼等時
T2214_.58.0643c29: 五大種子中殊以水大種子字而爲宗源耶。
T2214_.58.0644a01: 答見心鈔問答云。問理字加點名金剛以何
T2214_.58.0644a02: 字可用之。何殊以水字用金明哉。答如所問。
T2214_.58.0644a03: 五字加點之時皆一一成智界明勿論也。但
T2214_.58.0644a04: 限字成義有二意。一明不二意二表攝持
T2214_.58.0644a05: 之義。字大悲之體潤生化物水輪是也。又
T2214_.58.0644a07: 十六釋因字更生義云。當於心上觀圓明。於
T2214_.58.0644a08: 圓明中而安縛字。從此縛字而生水輪。猶
T2214_.58.0644a09: 如白乳而以注之。以此方便復生淨菩提佛
T2214_.58.0644a10: 種子也。生此清淨之身内外無垢如百錬之
T2214_.58.0644a11: 金而加瑩飾隨用成器。當知火動之時即與
T2214_.58.0644a12: 風倶。風輪者即是訶字義也。又縛字上加點。
T2214_.58.0644a13: 此點即是大空缺字門也。微妙法水從空而
T2214_.58.0644a14: 注以淨其心器。當知具地水火風空五字之
T2214_.58.0644a16: 又祕記云以水譬五智如何。水性澄寂一切
T2214_.58.0644a22: 多之。以此義故以此字而爲自性法身毘
T2214_.58.0644a23: 盧舍那平等智身種子也。巨細在面授。問以
T2214_.58.0644a24: 何得知。以此理印智明表彼大樓閣寶王云
T2214_.58.0644a25: 何。答疏明文顯然也更不可疑。問疏云何釋
T2214_.58.0644a26: 耶。答釋如來信解云信解者始從眞正發心乃
T2214_.58.0644a28: AM+uH 五點具足之義胎藏理界之謂也。又釋遊
T2214_.58.0644a29: 戲神變云。謂從初發心以來深種善根起種種
T2214_.58.0644b02: 具足能得如是如來智寶之所集成祕密莊嚴
T2214_.58.0644b03: 法界樓觀於一切實報所生最爲第一猶如眞
T2214_.58.0644b04: 陀摩尼爲諸寶之王故曰遊戲神變生大樓閣
T2214_.58.0644b08: 已上明樓閣之體也。此是遍一切處身之所
T2214_.58.0644b09: 住處。當知如是樓觀亦遍一切處也者。釋成
T2214_.58.0644b10: 無所不至之義。是故此印名爲無所不至印
T2214_.58.0644b11: 也。故知今此理印智明表彼如來信解遊戲
T2214_.58.0644b13: 已上理印智明者逆時爲第一。順時爲第
T2214_.58.0644b14: 二。是故範人云第一授勝覺者逆時第一
T2214_.58.0644b15: 故云爾也
T2214_.58.0644b16: 四菩薩之身爲師子座事 問此印説所云何。
T2214_.58.0644b17: 答疏十三説四種拳中第三拳云叉二手而合
T2214_.58.0644b18: 作拳令十指出現於外此名指在外拳第三
T2214_.58.0644b22: 金剛頂經第二云。此是一切佛印縛也。大
T2214_.58.0644b24: 云一切如來身口心金剛縛三昧耶名一切心
T2214_.58.0644b28: 問此明説所云何。答悉地出現品並序
T2214_.58.0644b29: 品等是也。如上記之。問曰以何得知。今以縛
T2214_.58.0644c01: 印爲師子座之印云何。答疏云所以云菩薩
T2214_.58.0644c02: 身者。謂本行菩薩道時次第修行地波羅密。
T2214_.58.0644c03: 乃至第十一地。當知後地即以前地爲基故
T2214_.58.0644c05: 口云淺略如文。深祕者指本有大悲。云菩薩。
T2214_.58.0644c06: 所謂四行也。此四行攝四智。是即自性清淨
T2214_.58.0644c07: 心蓮華臺上八徳也。是故後問答中擧四菩
T2214_.58.0644c08: 薩明四轉滿足即此意也。彼文云普賢者是
T2214_.58.0644c09: 菩提心也。乃至次文殊師利者大智慧也。乃
T2214_.58.0644c11: 北方觀音即是證也。證謂行願成滿得入此
T2214_.58.0644c13: 次第修行地波羅蜜者。從初地至第八地爲
T2214_.58.0644c14: 八葉。謂地水爲八葉。謂地水火風八指是
T2214_.58.0644c15: 也。此八葉之上大智大悲爲九地十地。謂二
T2214_.58.0644c16: 空並立是也。此大智大悲無二平等名爲第
T2214_.58.0644c17: 十一地。謂合二空入掌内是也。是故論云禪
T2214_.58.0644c18: 智倶入金剛縛。佛心如滿月於内心中觀日
T2214_.58.0644c21: 徳之極果佛心如滿月之明朗也
T2214_.58.0644c22: 五問今此四箇印明次第相續有何等深意
T2214_.58.0644c23: 耶。答有甚深祕密義趣也。問其義云何。答最
T2214_.58.0644c24: 初印本有花臺即無相法身五智五大之當體
T2214_.58.0644c25: 也。次智印理明者彼本地法身五智五大功
T2214_.58.0644c26: 徳也。以此智印理明而結誦顯也。所謂
T2214_.58.0644c27:五大也。五即五智也。故次本地法
T2214_.58.0644c28: 身之印而有此智印理明也。是則以此印明
T2214_.58.0644c29: 於因緣所生之三種世間之形類等領知彼法
T2214_.58.0645a01: 界一一形相。皆悉五智五大成就法界塔婆
T2214_.58.0645a02: 也。是故此印明。即能教也。彼彼緣生即所教
T2214_.58.0645a03: 也。所謂先印母合掌本初不生一念不起之
T2214_.58.0645a04: 處也。次和合二火開散二風作三種世間諸
T2214_.58.0645a05: 法緣起之次第也。所以者何。二風不生之時
T2214_.58.0645a06: 諸法不正也。今開生二風之時自不正位初
T2214_.58.0645a07: 生緣起之事法。是即第八識也。次和合二水
T2214_.58.0645a08: 者開二風之後必起二水之用。三種世間生
T2214_.58.0645a09: 起次第法爾如是。次説不至明者前明有
T2214_.58.0645a10: 相緣起諸法當體不改法界曼荼羅也已。今
T2214_.58.0645a11: 此印一向除一切縁起諸法歸入不生本有曼
T2214_.58.0645a12: 荼羅也。所謂印母即本有九識法界體性也。
T2214_.58.0645a13: 屈二風拄頭捻二空者納一切縁起之念慮歸
T2214_.58.0645a14: 本初不生之大空之意也。然此本初不生六大
T2214_.58.0645a15: 四曼三密無所不遍故云無所不至印。斷除
T2214_.58.0645a16: 無邊生死妄縁起之法故名大惠刀印也。次
T2214_.58.0645a17:明者彼本初不生之大空明朗無礙猶如滿
T2214_.58.0645a18: 月故用字也。以是義故次智印理明説此
T2214_.58.0645a19: 理印智明也。次説縛印明事者是即第一
T2214_.58.0645a20: 本地法身之印以第二第三印明爲増上縁開
T2214_.58.0645a21: 覺縁起不生萬徳圓滿修生顯徳之極果。所
T2214_.58.0645a22: 謂開自性之心蓮成我性之八葉者智印理明
T2214_.58.0645a23: 之能作也。悲智究竟至等覺位者是理印智
T2214_.58.0645a24: 明之功能也。是故以前二印滿足十地波羅
T2214_.58.0645a25: 蜜已。以此十地波羅蜜之菩薩行而爲第十
T2214_.58.0645a26: 一地極果圓滿之所座。是故一切如來皆悉
T2214_.58.0645a27: 住蓮花月輪也。蓮華大悲月輪大智也。能住
T2214_.58.0645a28: 如來悲智平等色心實相也。彼蓮華者外縛
T2214_.58.0645a29: 八指也。月輪者縛内月掌也。二空入内者
T2214_.58.0645b01: 能居佛也。凡如來神變加持之本意專在三
T2214_.58.0645b02: 句三平等之智見。能能可思之。已上從因
T2214_.58.0645b03: 至果之意順三轉之義也。如此證得第十一
T2214_.58.0645b04: 地佛果已還爲一切衆生住普現色身三昧。
T2214_.58.0645b05: 或以理印智明加持一切衆生本有不生之
T2214_.58.0645b06: 體。或以智印理明加持法界郡類從縁所生
T2214_.58.0645b07: 之法令一切衆生同本地法身之體。是則從
T2214_.58.0645b08: 果向因之意。逆三轉之義門也。以是義故
T2214_.58.0645b09: 祕記云三句義者菩提心爲因大悲爲根方便
T2214_.58.0645b10: 爲究竟。是即眞言行者用心也。從凡位修
T2214_.58.0645b11: 行六度圓滿成佛故曰以方便爲究竟。成佛
T2214_.58.0645b12: 以後以大悲濟度衆生故曰方便爲究竟向上
T2214_.58.0645b13: 向下讀文有異也
T2214_.58.0645b14: 私云從因向果從果向因順逆超入超出
T2214_.58.0645b15: 之義宛然也。向上是＊從因向果之義。即順
T2214_.58.0645b16: 之三轉也。向下是從果向因之意即逆三
T2214_.58.0645b17: 轉也
T2214_.58.0645b18: 又云如去謂自凡位修行成正覺也。乘如而
T2214_.58.0645b19: 往故曰如去。如來者謂成佛已後悲願力故
T2214_.58.0645b21: 六問曰。四印順逆相續次第誠可然。祖師傳
T2214_.58.0645b22: 來云何。答率都婆鍐一字所成。阿卑羅吽劔
T2214_.58.0645b23: 五字所成。任取一一可觀自性清淨心。眞如
T2214_.58.0645b25: 私謂此文是祖師相承之諸灌頂重重皆悉
T2214_.58.0645b27: 不窮甚深祕。纔謂爲兩部之誠證。其外
T2214_.58.0645b28: 祕傳不知之。何況於任取一一已下祕決
T2214_.58.0645b29: 者諸流更所不存知也。今且以此文爲四
T2214_.58.0645c01: 箇祕印之口決。所謂率都婆鍐一字所成
T2214_.58.0645c02: 者不至印明是也。五字
T2214_.58.0645c03: 所成者五五字明也。自性清淨心者蓮
T2214_.58.0645c04: 華合掌印是也。眞如佛性者佛心如滿月
T2214_.58.0645c07: 又總記云大師
T2214_.58.0645c08: 兩部 率都婆鍐一字所成。又阿卑羅吽劔
T2214_.58.0645c10: 者蓮華即理也。理處必有智故二手名理智。
T2214_.58.0645c11: 左手靜故名理胎藏也。右手辨一切事故智
T2214_.58.0645c17: 當結金剛印 金剛惠之印
T2214_.58.0645c18: 次當説一切如來薩埵成就大印智
T2214_.58.0645c19: 從心智應發 應觀金剛日
T2214_.58.0645c20: 觀自爲佛形 應誦金剛界
T2214_.58.0645c22: 便結本三昧耶印以二手虚心合掌復當心成
T2214_.58.0645c23:字法界種 相好如圓塔
T2214_.58.0645c24: 爲理智不二 是名法身塔
T2214_.58.0645c25: 凡夫心如合蓮 所以先作蓮華
T2214_.58.0645c26: 合掌者蓮華即理也。理處必有智故二手名
T2214_.58.0645c27: 理智
T2214_.58.0645c29: 八葉白蓮一肘間 炳現阿字索光色
T2214_.58.0646a01: 禪智倶入金剛縛 召入如來寂靜智
T2214_.58.0646a02: 應結金剛縛。以此密語即想彼月輪極清淨
T2214_.58.0646a03: 堅牢大福徳所成於佛性菩提從所生形状如
T2214_.58.0646a04: 月輪澄淨清淨無諸垢穢諸佛及佛子稱名菩
T2214_.58.0646a05: 提心又云從彼金剛縛身中出現一切世界微
T2214_.58.0646a06: 塵等如來心
T2214_.58.0646a07: 而以觀心處 當心現等印
T2214_.58.0646a08: 無垢妙清淨 圓鏡常現前
T2214_.58.0646a09: 如是眞實語 古佛所宣説
T2214_.58.0646a11: 已上貞觀寺所傳不違大師御傳四箇祕印
T2214_.58.0646a13: 胎藏界
T2214_.58.0646a14: 當結金剛手 金剛惠之印
T2214_.58.0646a15: 阿味羅𤙖欠
T2214_.58.0646a16: 金剛界
T2214_.58.0646a17: 從心智應發 應觀金剛界 觀自爲佛形
T2214_.58.0646a19: 蘇悉地
T2214_.58.0646a20: 此是一切佛印縛大堅固速成諸印故不越三
T2214_.58.0646a23: 口記云延命院
T2214_.58.0646a25: 祐師曰祕藏記今文灌頂説所也。率都婆總
T2214_.58.0646a26: 合之言也。無所不至五二率都婆也。依
T2214_.58.0646a27: 之出二明也。以不至印誦鍐一字以五印
T2214_.58.0646a28: 誦五字明也。問曰以何意兩部總合而名率
T2214_.58.0646a29: 都婆一句哉。答曰自本兩部通用之故總合
T2214_.58.0646b02: 祕密
T2214_.58.0646b03: 祕藏記云。所以先作蓮華合掌。此中祕密謂
T2214_.58.0646b06: 已上延命院所傳不違於尊師之相傳四箇
T2214_.58.0646b07: 祕印明白也。但今延命院閣練磨之義任
T2214_.58.0646b08: 實義兩部共引相傳偈也
T2214_.58.0646b10: 範問云今總記並延命院之口記兩部印明祕
T2214_.58.0646b11: 密證文也。如何可得意耶。尊答曰傳法
T2214_.58.0646b12: 灌頂之印明等付記等。在面授祕符趣叵語
T2214_.58.0646b17: 宛也
T2214_.58.0646b19: 此口決當流獨相承師資相傳至于愚身十
T2214_.58.0646b20: 一代也 末資悉之嚴覺
T2214_.58.0646b21: 私云予幸蒙示誨承平等軌則剩以御筆注
T2214_.58.0646b22: 記賜幣身一流規模道肝精靈也乍憚乍
T2214_.58.0646b23: 恐書與實嚴宗意
T2214_.58.0646b24: 私云依祖師高恩忝賜此祕符親聞深義一
T2214_.58.0646b26: 實嚴
T2214_.58.0646b27: 私云予雖知師恩無渥恐不當其仁階天
T2214_.58.0646b28: 無比宿縁所摧悲渡難禁曜曜賜全考
T2214_.58.0646b29:實圓
T2214_.58.0646c01: 私云以愚頑之質雖禀金人妙法恐有醍醐
T2214_.58.0646c02: 不消之失歟今僅爲助法命惶惶授宥祥
T2214_.58.0646c03:全考
T2214_.58.0646c04: 私云忝以薄淺卑質窺龍淵寶玉剩以金剛
T2214_.58.0646c05: 祕肝錯末資心腑機教不順之過奈何但
T2214_.58.0646c06: 願法命忌越法授宥範畢宥祥
T2214_.58.0646c07: 右言此四箇祕印相承者。從高祖大師至于
T2214_.58.0646c08: 鳥羽僧正十代任總記等師資傳來更無相違。
T2214_.58.0646c09: 從嚴覺至于宥範七代亦師資符囑嫡嫡相承
T2214_.58.0646c10: 如斯。法佛加持之力
脈相承無絶。祖師冥
T2214_.58.0646c11: 助之功僅傳四印深奧耳
T2214_.58.0646c12: 右此四箇祕印相承者也 宥範
T2214_.58.0646c14: 天文九年二月二十二日書寫了 宥怡
T2214_.58.0646c20:
T2214_.58.0646c21:
T2214_.58.0646c22:
T2214_.58.0646c23:
T2214_.58.0646c24:
T2214_.58.0646c25:
T2214_.58.0646c26:
T2214_.58.0646c27:
T2214_.58.0646c28:
T2214_.58.0646c29:
T2214_.58.0647a01:
T2214_.58.0647a02:
T2214_.58.0647a03: 大日經疏妙印抄口傳三
T2214_.58.0647a04:
T2214_.58.0647a05: 一順逆名字事
T2214_.58.0647a06: 二第一第二第三説所名字由來事
T2214_.58.0647a07: 三説三轉由緒事
T2214_.58.0647a08: 四八箇四箇開合同一事
T2214_.58.0647a09: 五十九執金剛事
T2214_.58.0647a11: 七一切衆生色心實相事
T2214_.58.0647a12: 八爲欲發起大悲胎藏祕密方便事
T2214_.58.0647a13: 九謂如實知自心事
T2214_.58.0647a14: 十心虚空菩提事
T2214_.58.0647a16: 沙門宥範記
T2214_.58.0647a17: 一問曰師資相承次第傳來面授口決等如
T2214_.58.0647a19: 問逆順第三如何。答本有一逆修生一順。
T2214_.58.0647a20: 問説所如何。答本有十二内祕經奧文。修
T2214_.58.0647a22: 本有修生二箇種有何所耶。答疏文如人見
T2214_.58.0647a24: 問曰兩師問答龜鏡也。尤可爲指南。然者
T2214_.58.0647a25: 範人勅答第一授勝覺。第二授嚴覺。第三
T2214_.58.0647a27: 二彼第一第二第三之印有此中耶。答皆
T2214_.58.0647a28: 在也
T2214_.58.0647a29: 問若然者何名第一第二第三耶。答第一授
T2214_.58.0647b01: 勝覺者此中逆第一謂不至印明也。就手
T2214_.58.0647b02: 結塔印口誦明習之。仍彼醍醐以之爲宗
T2214_.58.0647b03: 肝也。第二授嚴覺者此中逆第二謂五印五
T2214_.58.0647b04: 字明也。此則勸修寺未受於第三之時稱號
T2214_.58.0647b05: 也。勸修寺長吏相承可思之。第三猶在胸中
T2214_.58.0647b06: 者此有二種。謂此中逆第三虚心合掌印。又
T2214_.58.0647b07: 此順第三縛印也。是則二印共胸中大事。所
T2214_.58.0647b08: 以然者心論云凡夫心如合蓮華佛心如滿月
T2214_.58.0647b10: 一可察之
T2214_.58.0647b11: 問此印共名第三。爲依順逆第三許將又爲
T2214_.58.0647b12: 餘所有其稱號如何。答處處有之。不局當所
T2214_.58.0647b13: 也。依之兩師問答云。問第三有幾種耶。答疏
T2214_.58.0647b15: 疏二所者疏十三釋十二合掌中第三屈滿羅
T2214_.58.0647b17: 三之證也。又同疏説四種拳。中釋第三拳云
T2214_.58.0647b19: 第三之證也。經一品者第三云其印以
T2214_.58.0647b21: 彼經第三品大事故。此虚心合掌名第三印
T2214_.58.0647b24: 身爲師子坐文也。是則今順逆第三之説所
T2214_.58.0647b25: 故也
T2214_.58.0647b26: 問若然何故順第三之時除虚心合掌印逆
T2214_.58.0647b27: 第三之時除縛印有何意耶。答各有其意。所
T2214_.58.0647b28: 謂今順三轉者是從因向果之義也。是故且
T2214_.58.0647b29: 閣本有就從縁所生之有相法設三密之教。
T2214_.58.0647c01: 發不生之智令得理智平等極果。故胎金蘇
T2214_.58.0647c02: 悉地次第也。依之三悉地儀軌云。從諸佛大
T2214_.58.0647c03: 悲海而生金剛智從金剛智出生一切佛會也
T2214_.58.0647c05: 是故且置本有約從縁生之法而立理智不二
T2214_.58.0647c06: 之次第也。次逆三轉之時除縛印者是則從
T2214_.58.0647c07: 果向因之意也。故且隱極果之圓照入重玄
T2214_.58.0647c08: 門倒修凡事故住不至印明之位。觀一切
T2214_.58.0647c09: 衆生本初不生之妙體於救療之因縁必定師
T2214_.58.0647c10: 子吼。故住五五字之位修大悲萬行令一
T2214_.58.0647c11: 切衆生引入自性清淨本有之花臺。故金胎
T2214_.58.0647c12: 本地歸入次第也。是故且除極果明朗之位
T2214_.58.0647c13: 也
T2214_.58.0647c14: 三問曰今説三轉有何等深意耶。答爲顯
T2214_.58.0647c15: 四重法界諸尊聖衆從因向果從果向因自證
T2214_.58.0647c16: 化他順逆自在横竪無礙故。如來説順逆三
T2214_.58.0647c17: 轉也。是以疏第三釋漸次證入義云。此一
T2214_.58.0647c20: 從因向果則三密方便展轉不同容極至ヌレハ心
T2214_.58.0647c21: 王大海方一味無別也耳
T2214_.58.0647c22: 私謂順三轉義門炳著也。又云以將説普
T2214_.58.0647c23: 門衆行發起因縁同共入此大悲胎藏三
T2214_.58.0647c27: 諸如來漸次證入大悲藏發生三摩地。亦
T2214_.58.0647c29: 私謂逆三轉之意顯然也
T2214_.58.0648a01: 經第一云世尊一切支分皆悉出現如來之身
T2214_.58.0648a03: 私謂世尊一切支分者指本地法身。即虚
T2214_.58.0648a04: 心合掌之印也。皆悉出現如來之身者五
T2214_.58.0648a05:不至縛印也。是故疏一云上説金剛法
T2214_.58.0648a09: 從諸發心乃至十地諸菩薩者。謂初發淨
T2214_.58.0648a10: 菩提心時見此曼荼羅已遍法界昇第二
T2214_.58.0648a11: 住。又逾廣逾深作十轉開明乃至第十一
T2214_.58.0648a13: 私謂從因至果義門也。四印次第生起可
T2214_.58.0648a14: 思之
T2214_.58.0648a15: 又疏云可所見圓極即皆遍至十方於自法界
T2214_.58.0648a16: 門施作眞言事業示現進修次第教授衆生。
T2214_.58.0648a19: 私云從佛心如滿月位住理印智明智印理
T2214_.58.0648a20: 明爲一切衆生施作佛事也
T2214_.58.0648a21: 又疏云作佛事已還來入佛身本位。本位中
T2214_.58.0648a22: 住而後還入。意明一切方便畢竟同歸也
T2214_.58.0648a23: 私謂歸入本地薄伽之本位所謂逆第三虚
T2214_.58.0648a24: 心合掌印位也
T2214_.58.0648a25: 又説阿闍梨衆徳云。初阿闍梨應發菩提心
T2214_.58.0648a27: 私謂最初應發菩提心者。虚心合掌ノ印也。
T2214_.58.0648a28: 次得傳教灌頂者兩部印明顯然也。最後
T2214_.58.0648a29: 住勇健菩提心者佛心如滿月印也。此則
T2214_.58.0648b01: 次上漸次證入三摩地及支分生曼荼羅從
T2214_.58.0648b02: 因向果從果向因順逆自在之義已然説可
T2214_.58.0648b03: 傳持此順逆三轉之四箇祕印之阿闍梨徳
T2214_.58.0648b04: 行也。住如此四印法則名爲阿闍梨。故經
T2214_.58.0648b05: 云祕密主如是法則阿闍梨諸佛菩薩之所
T2214_.58.0648b06: 稱讃也
T2214_.58.0648b07: 又第三品説金剛界阿闍梨位印云以定
T2214_.58.0648b08: 慧手屈肘向上合掌與肩齊。各屈戒忍方願
T2214_.58.0648b10: 口傳云以定慧手屈肘向上合掌者。本地薄
T2214_.58.0648b11: 伽之位蓮華合掌也。次屈戒忍方願入掌
T2214_.58.0648b12: 而成三形。是胎藏三部門之意。即理印
T2214_.58.0648b13: 智明之位也。次開兩手各空附風本立左
T2214_.58.0648b14: 右肩而加首成五。是金剛界五部門之
T2214_.58.0648b15: 意。即＊智印＊理明之位也。次或坐者還同
T2214_.58.0648b16: 本覺之義。或立者修生顯徳之意。皆成就
T2214_.58.0648b17: 者從因向果從果向因。自證化他皆悉圓
T2214_.58.0648b18: 滿故云皆成就也。是則與大日經阿闍梨
T2214_.58.0648b19: 衆徳其意大同。故得名阿闍梨位品也
T2214_.58.0648b20: 又同經第九品説胎藏阿闍梨位云。其印如
T2214_.58.0648b21: 釋迦牟尼鉢印。以印從定起旋轉便結根本
T2214_.58.0648b23: 口傳云如釋迦牟尼鉢印者。法界定印即
T2214_.58.0648b24: 外縛印也。是即彼佛心如滿月修生顯徳
T2214_.58.0648b25: 之極位也。釋迦是方便爲究竟佛故云如
T2214_.58.0648b26: 釋迦牟尼也。次定起旋轉者。從此極果明
T2214_.58.0648b27: 朗之大悲大定而起爲令一切衆生入本有
T2214_.58.0648b28: 清淨之花臺。或住理印智明之位觀察一
T2214_.58.0648b29: 切衆生大菩提心。或住智印理明之位約
T2214_.58.0648c01: 從縁生之諸法令成法位曼荼羅。如是從
T2214_.58.0648c02: 因向果從果向因。隨縁應物之化儀無量
T2214_.58.0648c03: 無邊而不一純故云從定起旋轉。是故御
T2214_.58.0648c04: 釋云遂使二教殊轍分手金蓮之場法華云
T2214_.58.0648c06: 已上理印智明智印理明之位也
T2214_.58.0648c07: 次便結根本三昧耶印等者。普門法界一切
T2214_.58.0648c08: 衆生從金蓮之場而被迎接成就。竟能化所
T2214_.58.0648c09: 化共還入自己本來心蓮花臺上即同本地法
T2214_.58.0648c10: 身。故云便結根本三昧耶。印以二手虚心合
T2214_.58.0648c11: 掌復當心即成也。逆第三蓮華合掌位明白
T2214_.58.0648c12: 也。問曰何故金剛界阿闍梨位從虚心合掌
T2214_.58.0648c13: 起胎藏界阿闍梨位從定印而起耶。答金剛
T2214_.58.0648c14: 界從因至果爲面。從本有修大悲大智顯顯
T2214_.58.0648c15: 徳之果。故始從合掌起終至縛印。胎藏界從
T2214_.58.0648c16: 果向因爲面故從佛心如滿月之果起大智大
T2214_.58.0648c17: 悲還同入本地法身之位。故始縛印終住本
T2214_.58.0648c18: 三昧耶。是則顯三種世間一切諸法皆悉從
T2214_.58.0648c19: 自性清淨本地法身而出還入本地法身之體
T2214_.58.0648c20: 也。是故疏十六云此兩頭上下指兩阿字明
T2214_.58.0648c22: 義門故。彼四箇祕印皆同名阿闍梨位。故大
T2214_.58.0648c25: 今此四箇祕印唯授一人之傳法灌頂也。其
T2214_.58.0648c27: 四問曰若然者彼相傳印璽所示即八箇也。
T2214_.58.0648c28: 今四箇也相違如何。答是開合異也。所謂東
T2214_.58.0648c29: 方二印攝略而爲合掌印。南方二印合爲五
T2214_.58.0649a01:印。西方二印合爲不至印。北方二印合爲縛
T2214_.58.0649a02: 印。故八箇四箇但是開合不同耳。問金剛界
T2214_.58.0649a03: 灌頂依金剛頂經。貞記並本記顯然也。然者
T2214_.58.0649a04: 何故今此經序分中呈示此義門耶。答貞記
T2214_.58.0649a05: 等且爲隱祕偈頌文也。是非實義也。因茲祕
T2214_.58.0649a06: 記並總記明鏡也。仍口記正任師資相承實
T2214_.58.0649a07: 義兩部共擧偈頌文。隨範尊判其傍正勝劣ヲ
T2214_.58.0649a08: 有何疑哉。是故於今經雖有衆多大事大綱
T2214_.58.0649a09: 不出此四箇ノ祕印故於通別序中表序之耳｣
T2214_.58.0649a10: 問曰以何得知今此經説兩部祕奧如何。答
T2214_.58.0649a11: 祕記是大師傳此大日經御坐時之口決也。
T2214_.58.0649a15: 部灌頂祕奧更不可疑。仍經家通序中約身
T2214_.58.0649a16: 土表兩部印可。佛於偈頌中對薩埵説兩部
T2214_.58.0649a17: 印明。是以疏家結釋此四箇祕印始終本末
T2214_.58.0649a18: 因縁及身土依土平等無二之旨云。復梵音
T2214_.58.0649a19: 制底與質多體同。此中祕密謂心爲佛塔。如
T2214_.58.0649a20: 第三曼荼羅以自心爲臺。私云一切衆生以
T2214_.58.0649a21: 自性清淨心蓮各爲自證之臺。是凡心如合
T2214_.58.0649a22: 蓮本地法身也
T2214_.58.0649a28: 遍故此制底極テ廣。蓮華臺達磨馱都所謂法
T2214_.58.0649a29: 身舍利也。若衆生解此心菩提印者即同毘
T2214_.58.0649b03: 炳焉也
T2214_.58.0649b09: 法身且分能所。是故身即土土則身如空光
T2214_.58.0649b10: 無二無別。是即本地法身之佛部徳也。依即
T2214_.58.0649b11: 正正即依如以金剛莊金剛。是即本地薄伽
T2214_.58.0649b12: 之金剛部徳也。性即相相即性如日月明珠
T2214_.58.0649b13: 體用無別。是則自性法身蓮花部徳也。如是
T2214_.58.0649b16: 是則自然自證之體唯佛與佛境界也。然又
T2214_.58.0649b17: 此處四印ノ功徳宛然不失故云然毘盧身土
T2214_.58.0649b19: 横綩無邊萬徳也。又云大日如來爲令知見
T2214_.58.0649b20: 此道者。如來既開覺此本地法界萬徳已還爲
T2214_.58.0649b21: 令一切衆生知見此道故示現理智二法身。
T2214_.58.0649b22: 所謂經云廣大金剛法界宮一切持金剛者皆
T2214_.58.0649b23: 悉集會。故儀軌云智法身佛住實相理爲自
T2214_.58.0649b24: 他受用現三十七尊ヲ令一切入不二道也。又
T2214_.58.0649b25: 經云如來信解遊戲神變生大樓閣寶王。故
T2214_.58.0649b26: 儀軌云理法身佛住如如寂照法然常住也。
T2214_.58.0649b27: 不動而動現於八葉爲自受用示三重曼荼
T2214_.58.0649b28: 羅令十界證大空也。又經云菩薩之身爲師
T2214_.58.0649c01: 子座故。儀軌云雖是理智之珠廣略異也。萬
T2214_.58.0649c02: 法歸一阿字五部同一遮那也。如此等本有
T2214_.58.0649c03: 胎金修生顯徳也。或極果金胎還同本覺也。
T2214_.58.0649c04: 從因向果從果向因順逆超間無礙自在之義
T2214_.58.0649c05: 皆悉依此經説相也。故儀軌云我依毘盧舍
T2214_.58.0649c06: 那開心智印建標儀無量功徳普莊嚴同入總
T2214_.58.0649c08: 現品及祕密曼荼羅法位品等撰一經肝要故
T2214_.58.0649c10: 明文在斯勿疑耳
T2214_.58.0649c11: 問若然者不空還於西天所研窮之甚深祕
T2214_.58.0649c12: 奧。又惠果入寂毘盧舍那法印及仁海袖隱
T2214_.58.0649c13: 印範俊胸中大事等而有此中耶
T2214_.58.0649c15: 五十九執金剛
T2214_.58.0649c16: 然上來五句事
T2214_.58.0649c17: 問此印明如何。答悉地出現品説之。是即後
T2214_.58.0649c18: 問答大事一經之深極也。故云如來眞實功
T2214_.58.0649c19: 徳也。可思之。問此印明配當六句如何。答此
T2214_.58.0649c20: 印母虚心合掌者第一虚空無垢執金剛也。
T2214_.58.0649c23: 並押二風者第三虚空生執金剛也。此時誦
T2214_.58.0649c28: 藏。故雖有六句云然上來五句。其義如妙印
T2214_.58.0649c29: 鈔。八葉皆同大日如來自身故。云皆是如來
T2214_.58.0650a03: 問其説所如何。答疏第十六釋十九執金
T2214_.58.0650a04: 剛云次隨別字及通用各心上置之。其手印
T2214_.58.0650a05: 通用五金剛印字也
T2214_.58.0650a06: 問何必説十九執金剛耶。答有深義。所謂
T2214_.58.0650a07: 始六句顯示如來自證功徳從第七哀愍無量
T2214_.58.0650a08: 衆生界執金剛至于十六住無戲論執金剛
T2214_.58.0650a09: 約十地滿足説之。第十七八九之三金剛表
T2214_.58.0650a10: 十地滿足之上三部功徳也。所謂第十七者
T2214_.58.0650a11: 佛部也。故云佛方便智也。第十八蓮華部也。
T2214_.58.0650a12: 故云無垢眼執金剛也。第十九金剛部也。可
T2214_.58.0650a14: 實大智爲體故用五智金剛印也。字是三
T2214_.58.0650a15: 密及三解脱門也。又金剛部通用也。或通
T2214_.58.0650a16: 用字可思之
T2214_.58.0650a18: 事
T2214_.58.0650a19: 問此印明説所如何。答印明説所如餘所記
T2214_.58.0650a20: 之。問以何得知以此一印結成此一段如何。
T2214_.58.0650a21: 答今文不虧法則者付之有三義。一指別尊
T2214_.58.0650a22: 兩界等儀軌法則。二指三種三昧耶。三指一
T2214_.58.0650a23: 印。前二種淺略深祕兩重也。第三一印者祕
T2214_.58.0650a24: 中之最祕也。是故若以此印加持一切法則
T2214_.58.0650a25: 具足。若以此印而不加持者一切法事即法
T2214_.58.0650a26: 式不具。故疏十三云若不以此印者則法式
T2214_.58.0650a27: 不具。令彼弟子ヲ不能住菩提心則有退轉與
T2214_.58.0650a29: 又疏十三云。次即告金剛手有印名爲如來
T2214_.58.0650b01: 莊嚴具同法界趣幖幟同者言。一切佛以此
T2214_.58.0650b02: 爲莊嚴得成如來法界之身若有衆生行此法
T2214_.58.0650b05: 來亦可致也
T2214_.58.0650b06: 問明云何相應耶。答悉地出現品云
T2214_.58.0650b07: 摩訶薩意處 説名曼荼羅
T2214_.58.0650b08: 諸眞言心位 了知得成果
T2214_.58.0650b09: 念彼蓮華處 八葉鬚蘂敷
T2214_.58.0650b10: 花臺阿字門 焔鬘皆妙好
T2214_.58.0650b11: 光輝普周遍 照明衆生故
T2214_.58.0650b12: 如合會千電 持佛巧色形
T2214_.58.0650b13: 深居圓鏡中 應現諸方所
T2214_.58.0650b14: 猶如淨水月 普現衆生前
T2214_.58.0650b16: 是故今云復次行者初發心時得入阿字門即
T2214_.58.0650b18: 也。能能文始終可思之
T2214_.58.0650b19: 七一切衆生色心實相等事
T2214_.58.0650b20: 問此印明説所云何。答説所如餘所記之｣
T2214_.58.0650b21: 問與此一段如何可得心耶。答色左心右實
T2214_.58.0650b23: 義決云字法界種相形如圓塔爲理智不二
T2214_.58.0650b24: 是名法身塔。又祕記云阿字者毘盧舍那理
T2214_.58.0650b25: 法身種子鍐字者智法身種子也。理智不相
T2214_.58.0650b26: 離。理起智用智起大悲。大悲喩水。𤚥字者
T2214_.58.0650b28: 即字也。所謂一切衆生色心實相體即理
T2214_.58.0650b29: 法身也。明字者能覺智體即智法身也。是
T2214_.58.0650c01: 故今印明和合成理智平等修生不二也。依
T2214_.58.0650c02: 此印明加持還同本覺故云非是得菩提時強
T2214_.58.0650c03: 空諸法使成法界也
T2214_.58.0650c04: 八爲欲發大悲胎藏祕密方便等事
T2214_.58.0650c05: 問此印明説所如何。答成就悉地品並疏十
T2214_.58.0650c06: 三等可思之。經曰
T2214_.58.0650c07: 念彼蓮華處 八葉鬚蘂敷
T2214_.58.0650c09: 疏云制底與悉多體同此中祕密謂心爲佛
T2214_.58.0650c11: 發起大悲胎藏祕密方便也。祕記云所以先
T2214_.58.0650c13: 羅蜜十法界或十眞如縮收一開則有無量
T2214_.58.0650c15: 問明義如何。答相傳偈中説無點加點之五
T2214_.58.0650c16: 字門。今即擧無點之五字而攝加點五字。故
T2214_.58.0650c17: 云字門。爲地字門爲水。字門爲火。
T2214_.58.0650c18: 字門爲風。字門爲空也。併有面授耳
T2214_.58.0650c19: 九謂如實知自心事
T2214_.58.0650c20: 問奧文云何説耶。答成就悉地品云
T2214_.58.0650c21: 摩訶薩意處 説名曼荼羅
T2214_.58.0650c22: 諸眞言心位 了知得成果
T2214_.58.0650c23: 諸有所分別 悉皆從意生
T2214_.58.0650c24: 分辨白黄赤 是等從心起
T2214_.58.0650c25: 決定心歡喜 説名内心處
T2214_.58.0650c26: 眞言住斯位 能授廣大果
T2214_.58.0650c27: 念彼蓮華處 八葉鬚蘂敷
T2214_.58.0650c28: 花臺阿字門 焔鬘皆妙好
T2214_.58.0650c29: 光暉普周遍 照明衆生故
T2214_.58.0651a01: 如合會千電 持佛巧色形
T2214_.58.0651a02: 深居圓鏡中 應現諸方所
T2214_.58.0651a03: 猶如淨水月 普現衆生前
T2214_.58.0651a05: 口云此中念彼蓮華處者。即是今印當體也。
T2214_.58.0651a06: 花臺阿字門者其明也。是則正示生佛平等
T2214_.58.0651a07: 無盡寶藏之寶處也。故云即是開示如來功
T2214_.58.0651a08: 徳寶所也
T2214_.58.0651a09: 十心虚空菩提事
T2214_.58.0651a10: 問此印相明如何。答印虚心合掌也。明者心
T2214_.58.0651a12: 觀寺被授於南池之時印可文也。故此印相ヲ
T2214_.58.0651a13: 云宗源大事又云午水大事也併在面授耳。
T2214_.58.0651a14: 十一佛已開示淨菩提略三句大宗竟等
T2214_.58.0651a15: 事
T2214_.58.0651a16: 問此印明説所等云何。答此印説所等如例。
T2214_.58.0651a17: 於眞言者在經第七卷供養儀式品所説。如
T2214_.58.0651a20: 印當體即菩提心也。開示此淨菩提心雖有
T2214_.58.0651a21: 無量方便大宗不過三句。所謂結印已誦
T2214_.58.0651a22: 字即菩提爲因句也。次開二空誦字是大
T2214_.58.0651a23: 悲爲根句也。次合二空如本誦字是方便
T2214_.58.0651a24: 爲究竟句也。已上彼物加持印也。最祕最
T2214_.58.0651a25: 祕。大師言是章句在梵本。從經文並儀軌之
T2214_.58.0651a27: 併有面授。能能可思之。是則非啻今經一部
T2214_.58.0651a28: 之大宗。金剛頂經及一切諸經之根本也。故
T2214_.58.0651a29: 具縁品説釋迦牟尼佛云。坐白蓮臺爲令教
T2214_.58.0651b02: 是中胎淨法界藏也。世尊爲令此教廣流布
T2214_.58.0651b03: 故。以此生身幖幟而演説之。然與本地法界
T2214_.58.0651b05: 釋意雖示生身釋迦而住此自性心蓮臺而
T2214_.58.0651b06: 演此蓮華臺功徳法門。普教一切衆生令同
T2214_.58.0651b07: 彼本地法身。爲表示此義故。以生身居本
T2214_.58.0651b08: 地白花上。是則菩提爲因之意也。故云坐白
T2214_.58.0651b09: 蓮華臺也。還爲一切衆生説此印功徳令離
T2214_.58.0651b10: 苦得樂。是則根究竟二句也。故法華云定慧
T2214_.58.0651b12: 句也。莊嚴者大悲爲根句也。以此度衆生者
T2214_.58.0651b13: 方便爲究竟句也
T2214_.58.0651b14: 如釋迦牟尼佛者十方三世諸佛亦復如是。
T2214_.58.0651b15: 故法華云十方佛皆現我等亦皆得最妙第一
T2214_.58.0651b17: 者菩提爲因句也。爲諸衆生類大悲爲根句
T2214_.58.0651b18: 也。分別説三乘者方便爲究竟句也。以如是
T2214_.58.0651b19: 等義思之。三世十方一切諸佛出世成道本意
T2214_.58.0651b20: 但爲説此印之功徳。令一切衆生知識自己
T2214_.58.0651b21: 本來自性清淨之萬徳也。故經云祕密主我
T2214_.58.0651b22: 諸法如是令彼諸菩薩衆菩提心清淨知識其
T2214_.58.0651b24: 故云我説諸法如是乃至知識其心也
T2214_.58.0651b28: 書之畢志賀長壽院御本申請如此也
T2214_.58.0651b29: 快遍
T2214_.58.0651c02: 書之畢
T2214_.58.0651c03: 元祿四年初秋上旬日書寫了苾芻獨寶
T2214_.58.0651c04:
T2214_.58.0651c05:
T2214_.58.0651c06:
T2214_.58.0651c07:大日經疏妙印抄口傳四
T2214_.58.0651c08:
T2214_.58.0651c09: 一決了十方三世一切佛法事
T2214_.58.0651c10: 二然後爲説即心之印事
T2214_.58.0651c11: 三諸佛大祕密外道不能識事
T2214_.58.0651c14: 已上住心品了
T2214_.58.0651c15: 六金剛手領解事
T2214_.58.0651c16: 七諸佛説曼荼羅事
T2214_.58.0651c17: 八如來遍觀告勅事
T2214_.58.0651c18: 九阿闍梨衆徳中善解眞言實義事
T2214_.58.0651c19: 十驚發地神事
T2214_.58.0651c20: 十一香花供養事
T2214_.58.0651c21: 一決了十方三世一切佛法等事 沙門宥範
T2214_.58.0651c22: 記 問以此印明云何決了一切佛法耶。答經
T2214_.58.0651c23: 第三云。此一切諸佛救世之大印正覺三昧
T2214_.58.0651c25: 來莊嚴具同法界趣幖幟。同者言一切佛以
T2214_.58.0651c28: 十方三世一切諸佛皆悉以此印爲救世導
T2214_.58.0651c29: 師。以此印莊嚴萬徳而説無量無數不可思
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 |
T2214_.58.0643a02: 問此印説所功能如何。答經第三悉地出現
| T2214_.58.0643a03: | 品第六云。行者於一月結金剛惠印 | 云云 | 疏 |
| T2214_.58.0643a04: | 十一釋云此大金剛之堅即是佛智之義也 | 云 |
| T2214_.58.0643a05: | 云 | 又云若持誦者一月中即金剛印而誦於 |
| T2214_.58.0643a06: | 一月中日別三時作之一切無智城破也 | 乃至 |
| T2214_.58.0643a08: | 持 | 云云 | 問若然者次上之經當結金剛手金剛 |
| T2214_.58.0643a09: | 之惠印 | 云云 | 同疏十一釋云即是結金剛手金 |
| T2214_.58.0643a10: | 剛五 | 云云 | 然者可指此文。何故指鬘髴 |
T2214_.58.0643a12: 師資相承於此偈頌中習諸灌頂印明盡故殊
| T2214_.58.0643a13: | 擧偈頌文也 | 巨細如 見心抄 |
T2214_.58.0643a15: 法界宮云何。答師資附屬佛之相承故也。
T2214_.58.0643a16: 所謂先薄伽梵印一切衆生自性清淨本有花
T2214_.58.0643a17: 臺之具體也。此花臺當體即是五智五大也。
| T2214_.58.0643a18: | 故次用也。五 | 印表五智即是明 顯五大具足復次 |
| T2214_.58.0643a19: | 印明共有五智 五大義可思之 | 以此義故未敷蓮華印之次説此 |
| T2214_.58.0643a21: | 無邊際故 | 歎法界體性智 之總徳也云云 | 廣謂不可數量故 | 歎五智 微細智 |
| T2214_.58.0643a22: | 之 義 | 金剛喩實相智 | 五智也所謂上 之五 | 過一切語言 | 乃 |
| T2214_.58.0643a23: | 至 | 不可破毀 | 五大也下 樓閣是也 | 有三事最勝 | 顯金剛之家 三部衆徳也 | 廣 |
| T2214_.58.0643a24: | 大金剛智體也 | 心王法界體性智也故云此智體者所 謂如來實相智身以加持故即是眞實 |
| T2214_.58.0643a25: | 功徳所莊嚴處妙住之 境心王所都故日宮也 | 一切持金剛者 | 四智已下心數 也故云心王所 |
| T2214_.58.0643a26: | 住之處必有塵沙 心數以爲眷屬也 | 心王毘盧舍那成自然覺爾時 |
| T2214_.58.0643a28: | 徳差別智印 | 此文明心王心數諸尊同證入 本有金剛界皆悉一相一味 | 上來諸句 |
T2214_.58.0643b02: 問若然何故引
不證耶。答雖同五T2214_.58.0643b03: 也既有傳法祕密
之不同。故不引之。彼T2214_.58.0643b04:
又是一之習事也。不可泯於傳法。是故T2214_.58.0643b05:
從佛心如滿月之位住普賢三昧耶而圓T2214_.58.0643b06: 滿五智。今從凡心如合蓮之位發三部五部
T2214_.58.0643b07: 妙用故。經云普賢三昧耶等。今疏十三云次
| T2214_.58.0643b08: | 作金剛印。二手 | 虚心 合掌 | 皆屈水指向掌内以二風 |
T2214_.58.0643b10: 並而竪也。故知印母印相既別也。隨義門不
T2214_.58.0643b11: 同也。故不引之也。問若然者今論心王印。彼
T2214_.58.0643b12: 疏十三文是釋金剛手印。何引彼而成心王
T2214_.58.0643b13: 之印耶。答今經疏意不簡別大日金剛手印
T2214_.58.0643b14: 故悉地出現品説大日印云令有中妙金剛
T2214_.58.0643b15: 坐。方位正相直其上大蓮華。八葉鬚蘂敷。當
T2214_.58.0643b16: 結金剛手金剛之惠印。同疏十一釋云當結
T2214_.58.0643b17: 金剛手金剛之惠印者。即是結金剛手金剛
| T2214_.58.0643b18: | 五 | 云云 | 以 |
| T2214_.58.0643b20: | 頌中不説此印之印相也 | 云云 | 問此明説所功 |
T2214_.58.0643b22: 可有相違故不別書也。已上智印理明者順
T2214_.58.0643b23: 時名第一。逆時名第二。仍範人勅答申云第
| T2214_.58.0643b24: | 二授嚴覺 | 是即勸修寺未被受 第三重之時稱號也 |
| T2214_.58.0643b25: | 三如來信解 | 乃至 | 種種間飾事 |
T2214_.58.0643b27: 品第六云
| T2214_.58.0643b28: | 尊勝虚空空 兼持惠刀印 | 云云 |
T2214_.58.0643c01: 如寂照示現四重法界曼荼羅也。所謂地水
T2214_.58.0643c02: 火六指者六大無礙義也。二空二風一所和
T2214_.58.0643c03: 合者四曼不離之義也。三空密者三密平等
T2214_.58.0643c04: 之意也。如此體相用無礙理法身佛開心虚
T2214_.58.0643c05: 空菩提三種無二之大悲令一切衆生而證無
T2214_.58.0643c06: 所不至遍法界之大空三昧也
T2214_.58.0643c07: 問諸流皆引觀智聖觀音等儀軌而證此印。
T2214_.58.0643c08: 何故今不引彼等文而唯擧此偈頌文耶。答
| T2214_.58.0643c09: | 小野 | 安 | 一流之習就此頌文習諸印信盡。故 |
| T2214_.58.0643c11: | 不遮也 | 云云 | 問此明説所云何。答大日經悉 |
| T2214_.58.0643c12: | 地出現品第六布字偈云 | 名相 傳偈 |
| T2214_.58.0643c14: | 安以大空點 | 云云 |
云復説率都婆法界普賢一字心密言曰| T2214_.58.0643c16: | | 云云 | 義決云字法界種相形如圓塔爲理 |
| T2214_.58.0643c17: | 智不二。是名法身塔 | 云云 | 祕記云率都波 |
| T2214_.58.0643c18: | 一字所成 | 云云 | 七重口傳 可思之 | 問此中以何等爲正證 |
而T2214_.58.0643c20: 存如此差別耶。答雖一
依義非無其別。爰T2214_.58.0643c21: 以見心抄云。問今所云
字偈中字歟。T2214_.58.0643c22:
歟。中哉。答雖云T2214_.58.0643c23: 何
無其難但今相承者於偈中盡諸印信故T2214_.58.0643c24: 偈中
也。彼五大虚空藏明者金五佛T2214_.58.0643c25: 種子也。不可云不二明。又
者T2214_.58.0643c26: 金剛界大日明也。所以
字上加題金剛界。T2214_.58.0643c27: 故皆彼一邊。令依偈文
字攝彼等時| T2214_.58.0643c28: | 皆得祕密意 | 云云 | 委悉旨如彼抄 | 云云 | 問何故 |
T2214_.58.0644a01: 答見心鈔問答云。問理字加點名金剛以何
T2214_.58.0644a02: 字可用之。何殊以水字用金明哉。答如所問。
T2214_.58.0644a03: 五字加點之時皆一一成智界明勿論也。但
T2214_.58.0644a04: 限
字成義有二意。一明不二意二表攝持T2214_.58.0644a05: 之義。
字大悲之體潤生化物水輪是也。又| T2214_.58.0644a06: | 大悲者胎也。以之用金明表不二意也 | 云云 | 疏 |
T2214_.58.0644a08: 圓明中而安縛字。從此縛字而生水輪。猶
T2214_.58.0644a09: 如白乳而以注之。以此方便復生淨菩提佛
T2214_.58.0644a10: 種子也。生此清淨之身内外無垢如百錬之
T2214_.58.0644a11: 金而加瑩飾隨用成器。當知火動之時即與
T2214_.58.0644a12: 風倶。風輪者即是訶字義也。又縛字上加點。
T2214_.58.0644a13: 此點即是大空缺字門也。微妙法水從空而
T2214_.58.0644a14: 注以淨其心器。當知具地水火風空五字之
| T2214_.58.0644a15: | 義也 | 云云 | 此文明五大即具於字圓明也。 |
| T2214_.58.0644a17: | 色相顯現喩大圓鏡智 | 如法曼 荼羅 | 其水無高無下 |
| T2214_.58.0644a18: | 平等喩平等性智 | 如三角 曼荼羅 | 其水中一切色相差 |
| T2214_.58.0644a19: | 別明了現見喩妙觀察智 | 如圓曼 荼羅 | 其水無所不 |
| T2214_.58.0644a20: | 遍喩法界體性智 | 如空無 定形 | 一切情非情類依水 |
| T2214_.58.0644a21: | 得滋長喩成所作智 | 如半月曼 荼羅 云云 | 如此等文證甚 |
字而爲自性法身毘T2214_.58.0644a23: 盧舍那平等智身種子也。巨細在面授。問以
T2214_.58.0644a24: 何得知。以此理印智明表彼大樓閣寶王云
T2214_.58.0644a25: 何。答疏明文顯然也更不可疑。問疏云何釋
T2214_.58.0644a26: 耶。答釋如來信解云信解者始從眞正發心乃
| T2214_.58.0644a27: | 至成佛於中間通名信解 | 云云 | 是即 |
T2214_.58.0644a29: 戲神變云。謂從初發心以來深種善根起種種
| T2214_.58.0644b01: | 行願莊嚴佛土成就衆生 | 乃至 | 自利利他法皆 |
T2214_.58.0644b03: 法界樓觀於一切實報所生最爲第一猶如眞
T2214_.58.0644b04: 陀摩尼爲諸寶之王故曰遊戲神變生大樓閣
| T2214_.58.0644b05: | 寶王也 | 云云 | 已上明以三部無盡莊嚴藏嚴淨 |
| T2214_.58.0644b06: | 六大法界大樓閣寶王也。其高無窮 | 識大 | 當知 |
| T2214_.58.0644b07: | 廣亦無際 | 五大 | 以邊不可得故。亦復無中 | 六大 無礙 |
T2214_.58.0644b09: 住處。當知如是樓觀亦遍一切處也者。釋成
T2214_.58.0644b10: 無所不至之義。是故此印名爲無所不至印
T2214_.58.0644b11: 也。故知今此理印智明表彼如來信解遊戲
| T2214_.58.0644b12: | 神變生大樓閣寶王也 | 云云 |
T2214_.58.0644b14: 二。是故範人云第一授勝覺者逆時第一
T2214_.58.0644b15: 故云爾也
T2214_.58.0644b16: 四菩薩之身爲師子座事 問此印説所云何。
T2214_.58.0644b17: 答疏十三説四種拳中第三拳云叉二手而合
T2214_.58.0644b18: 作拳令十指出現於外此名指在外拳第三
| T2214_.58.0644b19: | 也 | 云云 |
| T2214_.58.0644b20: | 菩提心論云禪智倶入金剛縛佛心如滿月 | 云 |
| T2214_.58.0644b21: | 云 |
| T2214_.58.0644b23: | 堅固速成諸印故不越三昧耶 | 云云 | 菩提心 戒體也 | 又 |
| T2214_.58.0644b25: | 從自心出 | 云云 | 略出經云從彼金剛縛身中出 |
| T2214_.58.0644b26: | 現一切世微塵等如來身 | 云云 |
| T2214_.58.0644b27: | 已上文口決有別 | 矣 |
序T2214_.58.0644b29: 品等是也。如上記之。問曰以何得知。今以縛
T2214_.58.0644c01: 印爲師子座之印云何。答疏云所以云菩薩
T2214_.58.0644c02: 身者。謂本行菩薩道時次第修行地波羅密。
T2214_.58.0644c03: 乃至第十一地。當知後地即以前地爲基故
| T2214_.58.0644c04: | 云菩薩之身爲師子座也 | 云云 |
T2214_.58.0644c06: 所謂四行也。此四行攝四智。是即自性清淨
T2214_.58.0644c07: 心蓮華臺上八徳也。是故後問答中擧四菩
T2214_.58.0644c08: 薩明四轉滿足即此意也。彼文云普賢者是
T2214_.58.0644c09: 菩提心也。乃至次文殊師利者大智慧也。乃
| T2214_.58.0644c10: | 至次西北方彌勒即是大慈大悲也 | 乃至 | 次東 |
| T2214_.58.0644c12: | 花臺三昧也 | 云云 | 以此義故云本行菩薩道也。 |
T2214_.58.0644c14: 八葉。謂地水爲八葉。謂地水火風八指是
T2214_.58.0644c15: 也。此八葉之上大智大悲爲九地十地。謂二
T2214_.58.0644c16: 空並立是也。此大智大悲無二平等名爲第
T2214_.58.0644c17: 十一地。謂合二空入掌内是也。是故論云禪
T2214_.58.0644c18: 智倶入金剛縛。佛心如滿月於内心中觀日
| T2214_.58.0644c19: | 月輪也。祕記云十指即十波羅蜜 | 云云 | 委細如 |
| T2214_.58.0644c20: | 第五別紙 | 云云 | 此印名順第三。是則修生顯 |
T2214_.58.0644c22: 五問今此四箇印明次第相續有何等深意
T2214_.58.0644c23: 耶。答有甚深祕密義趣也。問其義云何。答最
T2214_.58.0644c24: 初印本有花臺即無相法身五智五大之當體
T2214_.58.0644c25: 也。次智印理明者彼本地法身五智五大功
T2214_.58.0644c26: 徳也。以此智印理明而結誦顯也。所謂
T2214_.58.0644c27:
五大也。五T2214_.58.0644c28: 身之印而有此智印理明也。是則以此印明
T2214_.58.0644c29: 於因緣所生之三種世間之形類等領知彼法
T2214_.58.0645a01: 界一一形相。皆悉五智五大成就法界塔婆
T2214_.58.0645a02: 也。是故此印明。即能教也。彼彼緣生即所教
T2214_.58.0645a03: 也。所謂先印母合掌本初不生一念不起之
T2214_.58.0645a04: 處也。次和合二火開散二風作三種世間諸
T2214_.58.0645a05: 法緣起之次第也。所以者何。二風不生之時
T2214_.58.0645a06: 諸法不正也。今開生二風之時自不正位初
T2214_.58.0645a07: 生緣起之事法。是即第八識也。次和合二水
T2214_.58.0645a08: 者開二風之後必起二水之用。三種世間生
T2214_.58.0645a09: 起次第法爾如是。次説不至
明者前明有T2214_.58.0645a10: 相緣起諸法當體不改法界曼荼羅也已。今
T2214_.58.0645a11: 此印一向除一切縁起諸法歸入不生本有曼
T2214_.58.0645a12: 荼羅也。所謂印母即本有九識法界體性也。
T2214_.58.0645a13: 屈二風拄頭捻二空者納一切縁起之念慮歸
T2214_.58.0645a14: 本初不生之大空之意也。然此本初不生六大
T2214_.58.0645a15: 四曼三密無所不遍故云無所不至印。斷除
T2214_.58.0645a16: 無邊生死妄縁起之法故名大惠刀印也。次
T2214_.58.0645a17:
明者彼本初不生之大空明朗無礙猶如滿T2214_.58.0645a18: 月故用
字也。以是義故次智印理明説此T2214_.58.0645a19: 理印智明也。次説縛印
明事者是即第一T2214_.58.0645a20: 本地法身之印以第二第三印明爲増上縁開
T2214_.58.0645a21: 覺縁起不生萬徳圓滿修生顯徳之極果。所
T2214_.58.0645a22: 謂開自性之心蓮成我性之八葉者智印理明
T2214_.58.0645a23: 之能作也。悲智究竟至等覺位者是理印智
T2214_.58.0645a24: 明之功能也。是故以前二印滿足十地波羅
T2214_.58.0645a25: 蜜已。以此十地波羅蜜之菩薩行而爲第十
T2214_.58.0645a26: 一地極果圓滿之所座。是故一切如來皆悉
T2214_.58.0645a27: 住蓮花月輪也。蓮華大悲月輪大智也。能住
T2214_.58.0645a28: 如來悲智平等色心實相也。彼蓮華者外縛
T2214_.58.0645a29: 八指也。月輪者縛内月掌也。二空入内者
T2214_.58.0645b01: 能居佛也。凡如來神變加持之本意專在三
T2214_.58.0645b02: 句三平等之智見。能能可思之。已上從因
T2214_.58.0645b03: 至果之意順三轉之義也。如此證得第十一
T2214_.58.0645b04: 地佛果已還爲一切衆生住普現色身三昧。
T2214_.58.0645b05: 或以理印智明加持一切衆生本有不生之
T2214_.58.0645b06: 體。或以智印理明加持法界郡類從縁所生
T2214_.58.0645b07: 之法令一切衆生同本地法身之體。是則從
T2214_.58.0645b08: 果向因之意。逆三轉之義門也。以是義故
T2214_.58.0645b09: 祕記云三句義者菩提心爲因大悲爲根方便
T2214_.58.0645b10: 爲究竟。是即眞言行者用心也。從凡位修
T2214_.58.0645b11: 行六度圓滿成佛故曰以方便爲究竟。成佛
T2214_.58.0645b12: 以後以大悲濟度衆生故曰方便爲究竟向上
T2214_.58.0645b13: 向下讀文有異也
T2214_.58.0645b14: 私云從因向果從果向因順逆超入超出
T2214_.58.0645b15: 之義宛然也。向上是＊從因向果之義。即順
T2214_.58.0645b16: 之三轉也。向下是從果向因之意即逆三
T2214_.58.0645b17: 轉也
T2214_.58.0645b18: 又云如去謂自凡位修行成正覺也。乘如而
T2214_.58.0645b19: 往故曰如去。如來者謂成佛已後悲願力故
| T2214_.58.0645b20: | 垂化也。乘如而來故曰如來 | 私云是又自證化他 順逆三轉之義門也 |
T2214_.58.0645b22: 來云何。答率都婆鍐一字所成。阿卑羅吽劔
T2214_.58.0645b23: 五字所成。任取一一可觀自性清淨心。眞如
| T2214_.58.0645b24: | 佛性法界如來藏法性 | 云云 |
| T2214_.58.0645b26: | 盡之。就中率都波 | 乃至 | 五字所成等者誰 |
T2214_.58.0645b28: 祕傳不知之。何況於任取一一已下祕決
T2214_.58.0645b29: 者諸流更所不存知也。今且以此文爲四
T2214_.58.0645c01: 箇祕印之口決。所謂率都婆鍐一字所成
T2214_.58.0645c02: 者不至印
明是也。五字T2214_.58.0645c03: 所成者五
T2214_.58.0645c04: 華合掌印是也。眞如佛性者佛心如滿月
| T2214_.58.0645c05: | 印是也。任取一一言能能可思之 | 七重之灌頂 之義門別紙 |
| T2214_.58.0645c06: | 在 之 |
T2214_.58.0645c08: 兩部 率都婆鍐一字所成。又阿卑羅吽劔
| T2214_.58.0645c09: | 五字所成 | 私云已上 兩部證也 | 祕密 所以先作蓮華合掌 |
T2214_.58.0645c11: 左手靜故名理胎藏也。右手辨一切事故智
| T2214_.58.0645c12: | 金剛界也 | 私云已上祕密者 虚心合掌印證也 | 普賢三昧耶屈 |
| T2214_.58.0645c13: | 進力如鉤檀惠禪智合是名彼大印 | 私云普賢三 昧耶從縛印 |
| T2214_.58.0645c14: | 而起故是 縛印證也 |
| T2214_.58.0645c15: | 已上祖師相傳明鏡也。更不可疑 | 矣 |
| T2214_.58.0645c16: | 貞記云 | 貞觀寺 |
T2214_.58.0645c18: 次當説一切如來薩埵成就大印智
T2214_.58.0645c19: 從心智應發 應觀金剛日
T2214_.58.0645c20: 觀自爲佛形 應誦金剛界
| T2214_.58.0645c21: | 私云已上 兩部也 |
T2214_.58.0645c23:
字法界種 相好如圓塔T2214_.58.0645c24: 爲理智不二 是名法身塔
T2214_.58.0645c25: 凡夫心如合蓮 所以先作蓮華
T2214_.58.0645c26: 合掌者蓮華即理也。理處必有智故二手名
T2214_.58.0645c27: 理智
| T2214_.58.0645c28: | 私云已上四文本地 法身之印誠證也 |
T2214_.58.0646a01: 禪智倶入金剛縛 召入如來寂靜智
T2214_.58.0646a02: 應結金剛縛。以此密語即想彼月輪極清淨
T2214_.58.0646a03: 堅牢大福徳所成於佛性菩提從所生形状如
T2214_.58.0646a04: 月輪澄淨清淨無諸垢穢諸佛及佛子稱名菩
T2214_.58.0646a05: 提心又云從彼金剛縛身中出現一切世界微
T2214_.58.0646a06: 塵等如來心
T2214_.58.0646a07: 而以觀心處 當心現等印
T2214_.58.0646a08: 無垢妙清淨 圓鏡常現前
T2214_.58.0646a09: 如是眞實語 古佛所宣説
| T2214_.58.0646a10: | 唯見明朗更無一物 | 云云 | 私云已上五箇之文 外縛之印之誠證也 |
| T2214_.58.0646a12: | 炳宛本記云 | 尊師 |
T2214_.58.0646a14: 當結金剛手 金剛惠之印
T2214_.58.0646a15: 阿味羅𤙖欠
T2214_.58.0646a16: 金剛界
T2214_.58.0646a17: 從心智應發 應觀金剛界 觀自爲佛形
| T2214_.58.0646a18: | 應誦金剛界 唵縛曰羅駄都鍐 | 私云已上 兩部證也 |
T2214_.58.0646a20: 此是一切佛印縛大堅固速成諸印故不越三
| T2214_.58.0646a21: | 昧耶  | 私云已上縛印明之證也 |
| T2214_.58.0646a22: | 祕密 | 云云 | | 云云 | 已上尊師之所傳又不違貞 觀寺相傳四箇誠 明也 |
| T2214_.58.0646a24: | 兩部 祕藏記云。率都婆 | 乃至 | 如來藏法性。 |
T2214_.58.0646a26: 合之言也。無所不至五
T2214_.58.0646a27: 之出二明也。以不至印誦鍐一字以五
T2214_.58.0646a28: 誦五字明也。問曰以何意兩部總合而名率
T2214_.58.0646a29: 都婆一句哉。答曰自本兩部通用之故總合
| T2214_.58.0646b01: | 也實巧也 | 私云已上 兩部證也 |
T2214_.58.0646b03: 祕藏記云。所以先作蓮華合掌。此中祕密謂
| T2214_.58.0646b04: | 心爲佛塔 | 私云已上虚 心合掌證也 |
| T2214_.58.0646b05: | | 云云 | 私云五 生故縛印證也 |
T2214_.58.0646b07: 祕印明白也。但今延命院閣練磨之義任
T2214_.58.0646b08: 實義兩部共引相傳偈也
| T2214_.58.0646b09: | 範尊云 | 範記 尊説 |
T2214_.58.0646b11: 密證文
也。如何可得意耶。尊答曰傳法T2214_.58.0646b12: 灌頂之印明等付記等。在面授祕符趣叵語
| T2214_.58.0646b13: | 歟。然 | 乃至 | 祕藏記文可思合也 | 云云 |
| T2214_.58.0646b14: | 祕密 | 云云 | | 云云 |
| T2214_.58.0646b15: | 私云此問答之中總記 | 大師 | 貞記 | 貞觀寺 | 本 |
| T2214_.58.0646b16: | 記 | 醍醐根 本尊師 | 口記 | 延命院 | 範尊 | 尊説 範記 | 師資相承炳 |
| T2214_.58.0646b18: | 印信云 胎 | 云云 | 金 | 云云 | 祕密 | 云云 | | 云云 |
T2214_.58.0646b20: 一代也 末資悉之
嚴覺T2214_.58.0646b21: 私云予幸蒙示誨承平等軌則剩以御筆注
T2214_.58.0646b22: 記賜幣身一流規模道肝精靈也乍憚乍
T2214_.58.0646b23: 恐書與實嚴
宗意T2214_.58.0646b24: 私云依祖師高恩忝賜此祕符親聞深義一
| T2214_.58.0646b25: | 喜一恐仍以此祕決授實圓 | 矣 |
實嚴T2214_.58.0646b27: 私云予雖知師恩無渥恐不當其仁階天
T2214_.58.0646b28: 無比宿縁所摧悲渡難禁曜曜賜全考
T2214_.58.0646b29:
實圓T2214_.58.0646c01: 私云以愚頑之質雖禀金人妙法恐有醍醐
T2214_.58.0646c02: 不消之失歟今僅爲助法命惶惶授宥祥
T2214_.58.0646c03:
全考T2214_.58.0646c04: 私云忝以薄淺卑質窺龍淵寶玉剩以金剛
T2214_.58.0646c05: 祕肝錯末資心腑機教不順之過奈何但
T2214_.58.0646c06: 願法命忌越法授宥範畢
宥祥 T2214_.58.0646c07: 右言此四箇祕印相承者。從高祖大師至于
T2214_.58.0646c08: 鳥羽僧正十代任總記等師資傳來更無相違。
T2214_.58.0646c09: 從嚴覺至于宥範七代亦師資符囑嫡嫡相承
T2214_.58.0646c10: 如斯。法佛加持之力
T2214_.58.0646c11: 助之功僅傳四印深奧耳
T2214_.58.0646c12: 右此四箇祕印相承者也 宥範
| T2214_.58.0646c13: | 永正十三年 | 丙子 | 十月六日 光範 |
| T2214_.58.0646c15: | 永祿九年 | 丙寅 | 八月二十七日書寫了 |
| T2214_.58.0646c16: | 快遍 | 五十 九 |
| T2214_.58.0646c17: | 寛文二年 | 壬寅 | 八月八日書寫了 宥算 |
| T2214_.58.0646c18: | 元祿四年 | 辛未 | 六下旬書寫了 獨寶 |
| T2214_.58.0646c19: | 文化十一 | 甲戌 | 歳夏中書寫了 月殿 |
T2214_.58.0646c21:
T2214_.58.0646c22:
T2214_.58.0646c23:
T2214_.58.0646c24:
T2214_.58.0646c25:
T2214_.58.0646c26:
T2214_.58.0646c27:
T2214_.58.0646c28:
T2214_.58.0646c29:
T2214_.58.0647a01:
T2214_.58.0647a02:
T2214_.58.0647a03: 大日經疏妙印抄口傳三
T2214_.58.0647a04:
T2214_.58.0647a05: 一順逆名字事
T2214_.58.0647a06: 二第一第二第三説所名字由來事
T2214_.58.0647a07: 三説三轉由緒事
T2214_.58.0647a08: 四八箇四箇開合同一事
T2214_.58.0647a09: 五十九執金剛事
| T2214_.58.0647a10: | 六今此眞言門 | 乃至 | 唯以一行一道而正覺事 |
T2214_.58.0647a12: 八爲欲發起大悲胎藏祕密方便事
T2214_.58.0647a13: 九謂如實知自心事
T2214_.58.0647a14: 十心虚空菩提事
| T2214_.58.0647a15: | 十一佛已開示淨菩提心 | 乃至 | 大宗竟事 |
T2214_.58.0647a17: 一問曰師資相承次第傳來面授口決等如
| T2214_.58.0647a18: | 此。然者順逆名字云何。答兩師問答云 | 寛問 宗答」 |
T2214_.58.0647a20: 問説所如何。答本有十二内祕經奧文。修
| T2214_.58.0647a21: | 生四種内心論 | 文 | 。問既四箇祕印口決如此。 |
| T2214_.58.0647a23: | 抄。但經中有相傳也 | 云云 |
T2214_.58.0647a25: 範人勅答第一授勝覺。第二授嚴覺。第三
| T2214_.58.0647a26: | 猶有範俊之胸中 | 云云 |
T2214_.58.0647a28: 在也
T2214_.58.0647a29: 問若然者何名第一第二第三耶。答第一授
T2214_.58.0647b01: 勝覺者此中逆第一謂不至印
明也。就手T2214_.58.0647b02: 結塔印口誦
明習之。仍彼醍醐以之爲宗T2214_.58.0647b03: 肝也。第二授嚴覺者此中逆第二謂五
T2214_.58.0647b04: 字明也。此則勸修寺未受於第三之時稱號
T2214_.58.0647b05: 也。勸修寺長吏相承可思之。第三猶在胸中
T2214_.58.0647b06: 者此有二種。謂此中逆第三虚心合掌印。又
T2214_.58.0647b07: 此順第三縛印也。是則二印共胸中大事。所
T2214_.58.0647b08: 以然者心論云凡夫心如合蓮華佛心如滿月
| T2214_.58.0647b09: | 云云 | 依之二印共名心塔可思之。胸與心同 |
T2214_.58.0647b11: 問此印共名第三。爲依順逆第三許將又爲
T2214_.58.0647b12: 餘所有其稱號如何。答處處有之。不局當所
T2214_.58.0647b13: 也。依之兩師問答云。問第三有幾種耶。答疏
| T2214_.58.0647b14: | 二所經一品本尊一又經卷一所也 | 云云 | 私謂 |
| T2214_.58.0647b16: | 合掌也 | 亦名如 未開蓮 | 是則今逆第三蓮華合掌名第 |
| T2214_.58.0647b18: | 名在外拳第三也 | 云云 | 是則今順第三縛印名 |
第三云其印以| T2214_.58.0647b20: | 定惠手屈肘向上合掌 | 云云 | 是則今逆第三。 |
| T2214_.58.0647b22: | 也。本尊一者如餘所記 | 云云 | 又經卷一所者 |
| T2214_.58.0647b23: | 指大日經一卷薄伽梵如來加持 | 乃至 | 菩薩之 |
T2214_.58.0647b25: 故也
T2214_.58.0647b26: 問若然何故順第三之時除虚心合掌印逆
T2214_.58.0647b27: 第三之時除縛印有何意耶。答各有其意。所
T2214_.58.0647b28: 謂今順三轉者是從因向果之義也。是故且
T2214_.58.0647b29: 閣本有就從縁所生之有相法設三密之教。
T2214_.58.0647c01: 發不生之智令得理智平等極果。故胎金蘇
T2214_.58.0647c02: 悉地次第也。依之三悉地儀軌云。從諸佛大
T2214_.58.0647c03: 悲海而生金剛智從金剛智出生一切佛會也
| T2214_.58.0647c04: | 云云 | 中論云因縁所生法即空即假即中 | 云云 |
T2214_.58.0647c06: 之次第也。次逆三轉之時除縛印者是則從
T2214_.58.0647c07: 果向因之意也。故且隱極果之圓照入重玄
T2214_.58.0647c08: 門倒修凡事故住不至印
明之位。觀一切T2214_.58.0647c09: 衆生本初不生之妙體於救療之因縁必定師
T2214_.58.0647c10: 子吼。故住五
T2214_.58.0647c11: 切衆生引入自性清淨本有之花臺。故金胎
T2214_.58.0647c12: 本地歸入次第也。是故且除極果明朗之位
T2214_.58.0647c13: 也
T2214_.58.0647c14: 三問曰今説三轉有何等深意耶。答爲顯
T2214_.58.0647c15: 四重法界諸尊聖衆從因向果從果向因自證
T2214_.58.0647c16: 化他順逆自在横竪無礙故。如來説順逆三
T2214_.58.0647c17: 轉也。是以疏第三釋漸次證入義云。此一
| T2214_.58.0647c18: | 一位自在菩提種子心 | 合掌印 | 有大悲胎藏増 |
| T2214_.58.0647c19: | 長因縁 | 智印 理明 | 有惠方便 | 理印 智明 | 業受用之果 | 縛印明 |
T2214_.58.0647c21: 王大海方一味無別也耳
T2214_.58.0647c22: 私謂順三轉義門炳著也。又云以將説普
T2214_.58.0647c23: 門衆行發起因縁同共入此大悲胎藏三
| T2214_.58.0647c24: | 昧。從本所修行道漸次證入一一觀之 | 逆第 一逆 |
| T2214_.58.0647c25: | 第二 位也 | 如菩薩修禪時於九次第定中逆順出 |
| T2214_.58.0647c26: | 入定散超間奮迅遊戲無不自在 | 明順逆 自在喩 | 是 |
| T2214_.58.0647c28: | 復如是 | 蓮花合掌也 |
T2214_.58.0648a01: 經第一云世尊一切支分皆悉出現如來之身
| T2214_.58.0648a02: | 云云 |
T2214_.58.0648a04: 心合掌之印也。皆悉出現如來之身者五
T2214_.58.0648a05:
| T2214_.58.0648a06: | 界宮即是如來身也 | 智印 理明 |
| T2214_.58.0648a07: | 次云大樓閣寶王亦即是如來身 | 理印 智明 |
| T2214_.58.0648a08: | 今云師子座當知亦爾也 | 縛印明 | 疏一云爲彼 |
T2214_.58.0648a10: 菩提心時見此曼荼羅已遍法界昇第二
T2214_.58.0648a11: 住。又逾廣逾深作十轉開明乃至第十一
| T2214_.58.0648a12: | 地而後所見圓極 | 云云 |
T2214_.58.0648a14: 思之
T2214_.58.0648a15: 又疏云可所見圓極即皆遍至十方於自法界
T2214_.58.0648a16: 門施作眞言事業示現進修次第教授衆生。
| T2214_.58.0648a17: | 此現前了無礙也。是故經云遍至十方 | 云 |
| T2214_.58.0648a18: | 云 |
T2214_.58.0648a20: 明爲一切衆生施作佛事也
T2214_.58.0648a21: 又疏云作佛事已還來入佛身本位。本位中
T2214_.58.0648a22: 住而後還入。意明一切方便畢竟同歸也
T2214_.58.0648a23: 私謂歸入本地薄伽之本位所謂逆第三虚
T2214_.58.0648a24: 心合掌印位也
T2214_.58.0648a25: 又説阿闍梨衆徳云。初阿闍梨應發菩提心
| T2214_.58.0648a26: | 乃至 | 得傳教灌頂 | 乃至 | 勇健菩提心 | 云云 |
T2214_.58.0648a28: 次得傳教灌頂者兩部印明顯然也。最後
T2214_.58.0648a29: 住勇健菩提心者佛心如滿月印也。此則
T2214_.58.0648b01: 次上漸次證入三摩地及支分生曼荼羅從
T2214_.58.0648b02: 因向果從果向因順逆自在之義已然説可
T2214_.58.0648b03: 傳持此順逆三轉之四箇祕印之阿闍梨徳
T2214_.58.0648b04: 行也。住如此四印法則名爲阿闍梨。故經
T2214_.58.0648b05: 云祕密主如是法則阿闍梨諸佛菩薩之所
T2214_.58.0648b06: 稱讃也
T2214_.58.0648b07: 又
第三品説金剛界阿闍梨位印云以定T2214_.58.0648b08: 慧手屈肘向上合掌與肩齊。各屈戒忍方願
| T2214_.58.0648b09: | 入掌或坐或立皆成就 | 云云 |
T2214_.58.0648b11: 伽之位蓮華合掌也。次屈戒忍方願入掌
T2214_.58.0648b12: 而成三
T2214_.58.0648b13: 智明之位也。次開兩手各空附風本立左
T2214_.58.0648b14: 右肩而加首成五
T2214_.58.0648b15: 意。即＊智印＊理明之位也。次或坐者還同
T2214_.58.0648b16: 本覺之義。或立者修生顯徳之意。皆成就
T2214_.58.0648b17: 者從因向果從果向因。自證化他皆悉圓
T2214_.58.0648b18: 滿故云皆成就也。是則與大日經阿闍梨
T2214_.58.0648b19: 衆徳其意大同。故得名阿闍梨位品也
T2214_.58.0648b20: 又同經第九品説胎藏阿闍梨位云。其印如
T2214_.58.0648b21: 釋迦牟尼鉢印。以印從定起旋轉便結根本
| T2214_.58.0648b22: | 三昧耶以二手虚心合掌復當心即成 | 云云 |
T2214_.58.0648b24: 外縛印也。是即彼佛心如滿月修生顯徳
T2214_.58.0648b25: 之極位也。釋迦是方便爲究竟佛故云如
T2214_.58.0648b26: 釋迦牟尼也。次定起旋轉者。從此極果明
T2214_.58.0648b27: 朗之大悲大定而起爲令一切衆生入本有
T2214_.58.0648b28: 清淨之花臺。或住理印智明之位觀察一
T2214_.58.0648b29: 切衆生大菩提心。或住智印理明之位約
T2214_.58.0648c01: 從縁生之諸法令成法位曼荼羅。如是從
T2214_.58.0648c02: 因向果從果向因。隨縁應物之化儀無量
T2214_.58.0648c03: 無邊而不一純故云從定起旋轉。是故御
T2214_.58.0648c04: 釋云遂使二教殊轍分手金蓮之場法華云
| T2214_.58.0648c05: | 於道場知已導師方便説 | 云云 |
T2214_.58.0648c07: 次便結根本三昧耶印等者。普門法界一切
T2214_.58.0648c08: 衆生從金蓮之場而被迎接成就。竟能化所
T2214_.58.0648c09: 化共還入自己本來心蓮花臺上即同本地法
T2214_.58.0648c10: 身。故云便結根本三昧耶。印以二手虚心合
T2214_.58.0648c11: 掌復當心即成也。逆第三蓮華合掌位明白
T2214_.58.0648c12: 也。問曰何故金剛界阿闍梨位從虚心合掌
T2214_.58.0648c13: 起胎藏界阿闍梨位從定印而起耶。答金剛
T2214_.58.0648c14: 界從因至果爲面。從本有修大悲大智顯顯
T2214_.58.0648c15: 徳之果。故始從合掌起終至縛印。胎藏界從
T2214_.58.0648c16: 果向因爲面故從佛心如滿月之果起大智大
T2214_.58.0648c17: 悲還同入本地法身之位。故始縛印終住本
T2214_.58.0648c18: 三昧耶。是則顯三種世間一切諸法皆悉從
T2214_.58.0648c19: 自性清淨本地法身而出還入本地法身之體
T2214_.58.0648c20: 也。是故疏十六云此兩頭上下指兩阿字明
| T2214_.58.0648c21: | 一切法出入即同法界之體也 | 云云 | 以如是等 |
| T2214_.58.0648c23: | 師言受授明灌頂再三 | 私云六七兩月各有 遙見投花授明三種 | 沐阿 |
| T2214_.58.0648c24: | 闍梨位一度 | 今四箇祕印已下八月 御灌頂時一夜盡之故 | 是故師資相承 |
| T2214_.58.0648c26: | 印信相承之語如上記 | 矣 |
T2214_.58.0648c28: 今四箇也相違如何。答是開合異也。所謂東
T2214_.58.0648c29: 方二印攝略而爲合掌印。南方二印合爲五
T2214_.58.0649a01:
T2214_.58.0649a02: 印。故八箇四箇但是開合不同耳。問金剛界
T2214_.58.0649a03: 灌頂依金剛頂經。貞記並本記顯然也。然者
T2214_.58.0649a04: 何故今此經序分中呈示此義門耶。答貞記
T2214_.58.0649a05: 等且爲隱祕偈頌文也。是非實義也。因茲祕
T2214_.58.0649a06: 記並總記明鏡也。仍口記正任師資相承實
T2214_.58.0649a07: 義兩部共擧偈頌文。隨範尊判其傍正勝劣ヲ
T2214_.58.0649a08: 有何疑哉。是故於今經雖有衆多大事大綱
T2214_.58.0649a09: 不出此四箇ノ祕印故於通別序中表序之耳｣
T2214_.58.0649a10: 問曰以何得知今此經説兩部祕奧如何。答
T2214_.58.0649a11: 祕記是大師傳此大日經御坐時之口決也。
| T2214_.58.0649a12: | 然彼内題云大日摩訶毘盧舍那尾三菩提 | 成 |
| T2214_.58.0649a13: | 佛 | 美純利儞 | 神變 | 地瑟他 | 加持 | 蘇多攬 | 經也 | 兩部 |
| T2214_.58.0649a14: | 曼荼羅 | 云云 | 明知於此經説兩部曼荼羅及兩 |
T2214_.58.0649a16: 土表兩部印可。佛於偈頌中對薩埵説兩部
T2214_.58.0649a17: 印明。是以疏家結釋此四箇祕印始終本末
T2214_.58.0649a18: 因縁及身土依土平等無二之旨云。復梵音
T2214_.58.0649a19: 制底與質多體同。此中祕密謂心爲佛塔。如
T2214_.58.0649a20: 第三曼荼羅以自心爲臺。私云一切衆生以
T2214_.58.0649a21: 自性清淨心蓮各爲自證之臺。是凡心如合
T2214_.58.0649a22: 蓮本地法身也
| T2214_.58.0649a23: | 次第増加 | 胎金兩部次第也 從因向果之意也 | 乃至中胎涅槃色最 |
| T2214_.58.0649a24: | 居其上。故此制底甚高 | 私云第十一地故云甚高所 謂佛心如滿月位即縛印 |
| T2214_.58.0649a25: | 也 | 已上從因向果之義門順三轉明白也。又 |
| T2214_.58.0649a26: | 云從中胎八葉 | 私云從佛心＊如滿月之位 還而爲衆生起以後得智 | 第増加 |
| T2214_.58.0649a27: | 金胎兩部次第也 從果向因之義也 | 乃至第三隨類普門身。無處不 |
T2214_.58.0649a29: 身舍利也。若衆生解此心菩提印者即同毘
| T2214_.58.0649b01: | 盧舍那故云世間應供養猶如敬制底也 | 私云 凡心 |
| T2214_.58.0649b02: | 如合 印也 | 已上從果向因還同本覺之義門逆三轉 |
| T2214_.58.0649b04: | 又云然毘盧身土 | 私云本地法身爲 身理智二身爲土 | 依正相融 | 私云 本地 |
| T2214_.58.0649b05: | 法身爲正理 智二身爲依 | 性相同一也 | 私云本地法身爲性 理智二身爲相也 | 眞如 |
| T2214_.58.0649b06: | 遍滿法界大我也 | 私云自性平等 六大四曼也 | 身口意平等如 |
| T2214_.58.0649b07: | 大虚空 | 私云自性 平等三密 | 以虚空爲場 | 私云廣大金剛法界宮 即五 |
| T2214_.58.0649b08: | 不至 印也 | 爲以法界爲床 | 菩薩身爲師子 座即縛印是也 | 已上於自性 |
T2214_.58.0649b10: 無二無別。是即本地法身之佛部徳也。依即
T2214_.58.0649b11: 正正即依如以金剛莊金剛。是即本地薄伽
T2214_.58.0649b12: 之金剛部徳也。性即相相即性如日月明珠
T2214_.58.0649b13: 體用無別。是則自性法身蓮花部徳也。如是
| T2214_.58.0649b14: | 本地法身如來以理智二法身爲宮殿 | 五峯 | 樓 |
| T2214_.58.0649b15: | 閣 | 八柱 | 以テ自性清淨法界心蓮華臺ヲ爲所座。 |
T2214_.58.0649b17: 此處四印ノ功徳宛然不失故云然毘盧身土
| T2214_.58.0649b18: | 乃至 | 以法界爲床也。是則明最初虚心合掌位 |
T2214_.58.0649b20: 此道者。如來既開覺此本地法界萬徳已還爲
T2214_.58.0649b21: 令一切衆生知見此道故示現理智二法身。
T2214_.58.0649b22: 所謂經云廣大金剛法界宮一切持金剛者皆
T2214_.58.0649b23: 悉集會。故儀軌云智法身佛住實相理爲自
T2214_.58.0649b24: 他受用現三十七尊ヲ令一切入不二道也。又
T2214_.58.0649b25: 經云如來信解遊戲神變生大樓閣寶王。故
T2214_.58.0649b26: 儀軌云理法身佛住如如寂照法然常住也。
T2214_.58.0649b27: 不動而動現於八葉爲自受用示三重曼荼
T2214_.58.0649b28: 羅令十界證大空也。又經云菩薩之身爲師
T2214_.58.0649c01: 子座故。儀軌云雖是理智之珠廣略異也。萬
T2214_.58.0649c02: 法歸一阿字五部同一遮那也。如此等本有
T2214_.58.0649c03: 胎金修生顯徳也。或極果金胎還同本覺也。
T2214_.58.0649c04: 從因向果從果向因順逆超間無礙自在之義
T2214_.58.0649c05: 皆悉依此經説相也。故儀軌云我依毘盧舍
T2214_.58.0649c06: 那開心智印建標儀無量功徳普莊嚴同入總
| T2214_.58.0649c07: | 持也 | 云云 | 今此三悉地儀軌是･依此經悉地出 |
| T2214_.58.0649c09: | 云我依毘盧遮那開心智印 | 更問 何印 |
T2214_.58.0649c11: 問若然者不空還於西天所研窮之甚深祕
T2214_.58.0649c12: 奧。又惠果入寂毘盧舍那法印及仁海袖隱
T2214_.58.0649c13: 印範俊胸中大事等而有此中耶
| T2214_.58.0649c14: | 答皆有此中非面授者不可知 | 矣 |
T2214_.58.0649c16: 然上來五句事
T2214_.58.0649c17: 問此印明如何。答悉地出現品説之。是即後
T2214_.58.0649c18: 問答大事一經之深極也。故云如來眞實功
T2214_.58.0649c19: 徳也。可思之。問此印明配當六句如何。答此
T2214_.58.0649c20: 印母虚心合掌者第一虚空無垢執金剛也。
| T2214_.58.0649c21: | 此時誦字 | 東方自心 發菩提心 | 次二風柱者第二虚空 |
| T2214_.58.0649c22: | 遊歩執金剛也。此時誦字 | 南方即心 具萬行也 | 次二空 |
| T2214_.58.0649c24: | 字 | 西方見心 正等覺也 | 次成三密。是則三密妙方便也。 |
| T2214_.58.0649c25: | 第四被雜色衣執金剛也。此時誦字 | 北方 證心 |
| T2214_.58.0649c26: | 大涅 槃也 | 次成立此一印已誦 |
| T2214_.58.0649c27: | 金剛也 | 第五發起心方便句也 第六嚴淨心佛國句也 | 已上二句合爲中胎 |
T2214_.58.0649c29: 鈔。八葉皆同大日如來自身故。云皆是如來
| T2214_.58.0650a01: | 眞實功徳無淺深之殊也 | 云云 |
| T2214_.58.0650a02: | 一第七 | 乃至 | 第十九執金剛事 |
T2214_.58.0650a04: 剛云次隨別字及通用各心上置之。其手印
T2214_.58.0650a05: 通用五
字也T2214_.58.0650a06: 問何必説十九執金剛耶。答有深義。所謂
T2214_.58.0650a07: 始六句顯示如來自證功徳從第七哀愍無量
T2214_.58.0650a08: 衆生界執金剛至于十六住無戲論執金剛
T2214_.58.0650a09: 約十地滿足説之。第十七八九之三金剛表
T2214_.58.0650a10: 十地滿足之上三部功徳也。所謂第十七者
T2214_.58.0650a11: 佛部也。故云佛方便智也。第十八蓮華部也。
T2214_.58.0650a12: 故云無垢眼執金剛也。第十九金剛部也。可
| T2214_.58.0650a13: | 思之 | 云云 | 問何故用一印耶。答十地皆以如 |
字是三T2214_.58.0650a15: 密及三解脱門也。又金剛部通用也。或通
T2214_.58.0650a16: 用
字可思之| T2214_.58.0650a17: | 六今此眞言門 | 乃至 | 唯以一行一道而成正覺 |
T2214_.58.0650a19: 問此印明説所如何。答印明説所如餘所記
T2214_.58.0650a20: 之。問以何得知以此一印結成此一段如何。
T2214_.58.0650a21: 答今文不虧法則者付之有三義。一指別尊
T2214_.58.0650a22: 兩界等儀軌法則。二指三種三昧耶。三指一
T2214_.58.0650a23: 印。前二種淺略深祕兩重也。第三一印者祕
T2214_.58.0650a24: 中之最祕也。是故若以此印加持一切法則
T2214_.58.0650a25: 具足。若以此印而不加持者一切法事即法
T2214_.58.0650a26: 式不具。故疏十三云若不以此印者則法式
T2214_.58.0650a27: 不具。令彼弟子ヲ不能住菩提心則有退轉與
| T2214_.58.0650a28: | 空灑香水無殊也 | 云云 | 是故云不虧法則也。 |
T2214_.58.0650b01: 莊嚴具同法界趣幖幟同者言。一切佛以此
T2214_.58.0650b02: 爲莊嚴得成如來法界之身若有衆生行此法
| T2214_.58.0650b03: | 者以印加持故亦同如來法界身 | 云云 | 故今云 |
| T2214_.58.0650b04: | 逮見此無盡莊嚴加持境界 | 乃至 | 即同大日如 |
T2214_.58.0650b06: 問明云何相應耶。答悉地出現品云
T2214_.58.0650b07: 摩訶薩意處 説名曼荼羅
T2214_.58.0650b08: 諸眞言心位 了知得成果
T2214_.58.0650b09: 念彼蓮華處 八葉鬚蘂敷
T2214_.58.0650b10: 花臺阿字門 焔鬘皆妙好
T2214_.58.0650b11: 光輝普周遍 照明衆生故
T2214_.58.0650b12: 如合會千電 持佛巧色形
T2214_.58.0650b13: 深居圓鏡中 應現諸方所
T2214_.58.0650b14: 猶如淨水月 普現衆生前
| T2214_.58.0650b15: | 知心性如是 得住眞言行 | 云云 |
| T2214_.58.0650b17: | 是從金剛性生牙 | 乃至 | 唯以行一道而成正覺 |
T2214_.58.0650b19: 七一切衆生色心實相等事
T2214_.58.0650b20: 問此印明説所云何。答説所如餘所記之｣
T2214_.58.0650b21: 問與此一段如何可得心耶。答色左心右實
| T2214_.58.0650b22: | 相 | 合掌 | 者即此印當體也。平等智身者字也。 |
字法界種相形如圓塔爲理智不二T2214_.58.0650b24: 是名法身塔。又祕記云阿字者毘盧舍那理
T2214_.58.0650b25: 法身種子鍐字者智法身種子也。理智不相
T2214_.58.0650b26: 離。理起智用智起大悲。大悲喩水。𤚥字者
| T2214_.58.0650b27: | 水輪種子也。仍爲智法身種子 | 云云 | 今此印 |
字也。所謂一切衆生色心實相體即理T2214_.58.0650b29: 法身也。明
字者能覺智體即智法身也。是T2214_.58.0650c01: 故今印明和合成理智平等修生不二也。依
T2214_.58.0650c02: 此印明加持還同本覺故云非是得菩提時強
T2214_.58.0650c03: 空諸法使成法界也
T2214_.58.0650c04: 八爲欲發大悲胎藏祕密方便等事
T2214_.58.0650c05: 問此印明説所如何。答成就悉地品並疏十
T2214_.58.0650c06: 三等可思之。經曰
T2214_.58.0650c07: 念彼蓮華處 八葉鬚蘂敷
| T2214_.58.0650c08: | 花臺阿字門 焔鬘皆妙好 | 云云 |
| T2214_.58.0650c10: | 塔 | 云云 | 以如是等義門故令表記之。故云 |
| T2214_.58.0650c12: | 作蓮華合掌 | 乃至 | 左手定右手慧十指即十波 |
| T2214_.58.0650c14: | 名 | 云云 |
T2214_.58.0650c16: 字門。今即擧無點之五字而攝加點五字。故
T2214_.58.0650c17: 云
字門。爲地字門爲水。字門爲火。T2214_.58.0650c18: 字門爲風。
字門爲空也。併有面授耳T2214_.58.0650c19: 九謂如實知自心事
T2214_.58.0650c20: 問奧文云何説耶。答成就悉地品云
T2214_.58.0650c21: 摩訶薩意處 説名曼荼羅
T2214_.58.0650c22: 諸眞言心位 了知得成果
T2214_.58.0650c23: 諸有所分別 悉皆從意生
T2214_.58.0650c24: 分辨白黄赤 是等從心起
T2214_.58.0650c25: 決定心歡喜 説名内心處
T2214_.58.0650c26: 眞言住斯位 能授廣大果
T2214_.58.0650c27: 念彼蓮華處 八葉鬚蘂敷
T2214_.58.0650c28: 花臺阿字門 焔鬘皆妙好
T2214_.58.0650c29: 光暉普周遍 照明衆生故
T2214_.58.0651a01: 如合會千電 持佛巧色形
T2214_.58.0651a02: 深居圓鏡中 應現諸方所
T2214_.58.0651a03: 猶如淨水月 普現衆生前
| T2214_.58.0651a04: | 知心性如是 得住眞言行 | 云云 |
T2214_.58.0651a06: 花臺阿字門者其明也。是則正示生佛平等
T2214_.58.0651a07: 無盡寶藏之寶處也。故云即是開示如來功
T2214_.58.0651a08: 徳寶所也
T2214_.58.0651a09: 十心虚空菩提事
T2214_.58.0651a10: 問此印相明如何。答印虚心合掌也。明者心
| T2214_.58.0651a11: | 虚空菩提三種無二 | 云云 | 右宗源了者是則貞 |
T2214_.58.0651a13: 云宗源大事又云午水大事也併在面授耳。
T2214_.58.0651a14: 十一佛已開示淨菩提略三句大宗竟等
T2214_.58.0651a15: 事
T2214_.58.0651a16: 問此印明説所等云何。答此印説所等如例。
T2214_.58.0651a17: 於眞言者在經第七卷供養儀式品所説。如
| T2214_.58.0651a18: | 範尊抄 | 云云 | 問開示淨菩提略明三句大宗 |
| T2214_.58.0651a19: | 云云 | 然者今以此印明云何可得心耶。答此 |
T2214_.58.0651a21: 無量方便大宗不過三句。所謂結印已誦
T2214_.58.0651a22: 字即菩提爲因句也。次開二空誦
字是大T2214_.58.0651a23: 悲爲根句也。次合二空如本誦
字是方便T2214_.58.0651a24: 爲究竟句也。已上彼物加持印也。最祕最
T2214_.58.0651a25: 祕。大師言是章句在梵本。從經文並儀軌之
| T2214_.58.0651a26: | 外取離出所密納也。吾三衣箱底納置 | 云云 |
T2214_.58.0651a28: 之大宗。金剛頂經及一切諸經之根本也。故
T2214_.58.0651a29: 具縁品説釋迦牟尼佛云。坐白蓮臺爲令教
| T2214_.58.0651b01: | 流布住彼而説法 | 云云 | 疏五釋云此白蓮華即 |
T2214_.58.0651b03: 故。以此生身幖幟而演説之。然與本地法界
| T2214_.58.0651b04: | 身無二無別故。云住彼而説法也 | 云云 | 此經 |
T2214_.58.0651b06: 演此蓮華臺功徳法門。普教一切衆生令同
T2214_.58.0651b07: 彼本地法身。爲表示此義故。以生身居本
T2214_.58.0651b08: 地白花上。是則菩提爲因之意也。故云坐白
T2214_.58.0651b09: 蓮華臺也。還爲一切衆生説此印功徳令離
T2214_.58.0651b10: 苦得樂。是則根究竟二句也。故法華云定慧
| T2214_.58.0651b11: | 力莊嚴以此度衆生 | 云云 | 定慧力者菩提爲因 |
T2214_.58.0651b13: 方便爲究竟句也
T2214_.58.0651b14: 如釋迦牟尼佛者十方三世諸佛亦復如是。
T2214_.58.0651b15: 故法華云十方佛皆現我等亦皆得最妙第一
| T2214_.58.0651b16: | 法爲諸衆生類分別説三乘 | 云云 | 最妙第一法 |
T2214_.58.0651b18: 也。分別説三乘者方便爲究竟句也。以如是
T2214_.58.0651b19: 等義思之。三世十方一切諸佛出世成道本意
T2214_.58.0651b20: 但爲説此印之功徳。令一切衆生知識自己
T2214_.58.0651b21: 本來自性清淨之萬徳也。故經云祕密主我
T2214_.58.0651b22: 諸法如是令彼諸菩薩衆菩提心清淨知識其
| T2214_.58.0651b23: | 心者佛已開示淨菩提略明三句大宗竟 | 乃至 |
| T2214_.58.0651b25: | 本云 | 永正十四 | 丁丑 | 正月二十二日土州於吉 |
| T2214_.58.0651b26: | 祥寺書寫了 光範 | 五九 二歳 | 云云 |
| T2214_.58.0651b27: | 永祿九 | 丙寅 | 八月十六日於淡州成相寺令 |
T2214_.58.0651b29: 快遍
| T2214_.58.0651c01: | 寛文二 | 壬寅 | 三月九日於淡州掃守法光寺 |
T2214_.58.0651c03: 元祿四年初秋上旬日書寫了苾芻獨寶
T2214_.58.0651c04:
T2214_.58.0651c05:
T2214_.58.0651c06:
T2214_.58.0651c07:
T2214_.58.0651c08:
T2214_.58.0651c09: 一決了十方三世一切佛法事
T2214_.58.0651c10: 二然後爲説即心之印事
T2214_.58.0651c11: 三諸佛大祕密外道不能識事
| T2214_.58.0651c12: | 四以行者得此心時 | 乃至 | 我今悉開示事 |
| T2214_.58.0651c13: | 五觀察三心 | 乃至 | 四分之一度於信解事 |
T2214_.58.0651c15: 六金剛手領解事
T2214_.58.0651c16: 七諸佛説曼荼羅事
T2214_.58.0651c17: 八如來遍觀告勅事
T2214_.58.0651c18: 九阿闍梨衆徳中善解眞言實義事
T2214_.58.0651c19: 十驚發地神事
T2214_.58.0651c20: 十一香花供養事
T2214_.58.0651c21: 一決了十方三世一切佛法等事 沙門宥範
T2214_.58.0651c22: 記 問以此印明云何決了一切佛法耶。答經
T2214_.58.0651c23: 第三云。此一切諸佛救世之大印正覺三昧
| T2214_.58.0651c24: | 耶於此印而住 | 云云 | 疏十三釋云有印名爲如 |
| T2214_.58.0651c26: | 此爲莊嚴得成如來法界之身 | 云云 | 又具縁品 |
| T2214_.58.0651c27: | 釋迦處云坐於白蓮上住彼而説法 | 云云 | 故知 |
T2214_.58.0651c29: 師。以此印莊嚴萬徳而説無量無數不可思
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