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大日經疏妙印鈔口傳 (No. 2214_ 宥範撰 ) in Vol. 58 639 640 641 642 643 644 645 646 647 648 649 650 651 652 653 654 [行番号:有/無] [返り点:有/無] [CITE]
T2214_.58.0639a01: 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_.58.0639a16: 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_.58.0639a21: 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_.58.0639b05: 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_.58.0639b13: 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_.58.0639b18: 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_.58.0639b25: 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_.58.0639c15: 於此偈頌相傳者更不存知也。以是義故上
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_.58.0639c27: 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_.58.0640a03: 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_.58.0640a12: 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_.58.0640b19: 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_.58.0640b25: 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_.58.0640c09: 八辨。如合蓮華形。今但觀照此心令其開敷
T2214_.58.0640c12: 轉字輪曼荼羅行品第八云。
T2214_.58.0640c15: 與諸菩薩同會。欲利益衆生。欲求悉地。欲求
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_.58.0640c25: 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_.58.0641a05: 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_.58.0641a11: 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_.58.0641a17: 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_.58.0641a24: 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_.58.0641b12: 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_.58.0641b18: 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_.58.0641c06: 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_.58.0641c11: 其恐有纔存法命忌越法。已上菩提心爲 T2214_.58.0641c12: 因句也
T2214_.58.0641c15: 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_.58.0641c22: 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_.58.0642a03: 兩手不二位也。故云便以本三昧耶以二手
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_.58.0642a11: 也。現覺已下表此自性法身所具三密之徳
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_.58.0642b06: 所不至眞言曰 T2214_.58.0642b07: T2214_.58.0642b08: 。口云自心發菩提者即初字
T2214_.58.0642b14: 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_.58.0642b19: 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_.58.0642b29: 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_.58.0642c12: 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_.58.0642c20: 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
Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 639 640 641 642 643 644 645 646 647 648 649 650 651 652 653 654 [行番号:有/無] [返り点:有/無] [CITE] |