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大日經疏妙印鈔口傳 (No. 2214_ 宥範撰 ) in Vol. 58 667 668 669 670 671 672 673 674 675 676 677 678 679 680 681 682 [行番号:有/無] [返り点:無/有] [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
T2214_.58.0643a02: 問此印説所功能如何。答經第三悉地出現
T2214_.58.0643a12: 師資相承於此偈頌中習諸灌頂印明盡故殊
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_.58.0643b02: 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_.58.0643b10: 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_.58.0643b22: 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_.58.0643b27: 品第六云
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_.58.0643c20: 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_.58.0644a01: 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_.58.0644a08: 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_.58.0644a23: 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_.58.0644a29: 戲神變云。謂從初發心以來深種善根起種種
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_.58.0644b09: 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_.58.0644b14: 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_.58.0644b29: 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_.58.0644c06: 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_.58.0644c14: 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_.58.0644c22: 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_.58.0645b22: 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_.58.0645b28: 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_.58.0645c08: 兩部 率都婆鍐一字所成。又阿卑羅吽劔
T2214_.58.0645c11: 左手靜故名理胎藏也。右手辨一切事故智
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_.58.0645c23: 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_.58.0646a01: 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_.58.0646a14: 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_.58.0646a20: 此是一切佛印縛大堅固速成諸印故不越三
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_.58.0646b03: 祕藏記云。所以先作蓮華合掌。此中祕密謂
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_.58.0646b11: 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_.58.0646b20: 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_.58.0646b27: 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_.58.0646c21: 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_.58.0647a12: 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_.58.0647a17: 一問曰師資相承次第傳來面授口決等如
T2214_.58.0647a20: 問説所如何。答本有十二内祕經奧文。修
T2214_.58.0647a25: 範人勅答第一授勝覺。第二授嚴覺。第三
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_.58.0647b11: 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_.58.0647b25: 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_.58.0647c06: 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_.58.0647c21: 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_.58.0648a01: 經第一云世尊一切支分皆悉出現如來之身
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_.58.0648a10: 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_.58.0648a14: 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_.58.0648a20: 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_.58.0648a28: 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_.58.0648b11: 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_.58.0648b24: 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_.58.0648c07: 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_.58.0648c28: 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_.58.0649a16: 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_.58.0649a29: 身舍利也。若衆生解此心菩提印者即同毘
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_.58.0649b17: 此處四印ノ功徳宛然不失故云然毘盧身土
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_.58.0649c11: 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_.58.0649c16: 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_.58.0649c29: 鈔。八葉皆同大日如來自身故。云皆是如來
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_.58.0650a15: 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_.58.0650a19: 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_.58.0650b01: 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_.58.0650b06: 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_.58.0650b19: 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_.58.0650b24: 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_.58.0650b29: 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_.58.0650c16: 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_.58.0651a06: 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_.58.0651a13: 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_.58.0651a21: 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_.58.0651a28: 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_.58.0651b03: 故。以此生身幖幟而演説之。然與本地法界
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_.58.0651b13: 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_.58.0651b18: 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_.58.0651b29: 快遍
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_.58.0651c15: 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_.58.0651c29: 師。以此印莊嚴萬徳而説無量無數不可思
T2214_.58.0652a10: 有別異故。奧卷云妙法蓮華最深祕處者即 T2214_.58.0652a11: 此經本地身也。次者大日經第二云我一 T2214_.58.0652a12: 切本初號名世所依説法無等比本寂無有 T2214_.58.0652a13: 上。同經第三云此阿字一切如來之所加持
T2214_.58.0652a16: 語無有可説。當知但開口出聲即阿字之聲 T2214_.58.0652a17: 也。當知此阿字即是一切法本不生義。即
T2214_.58.0652a20: 問即心之印者何等印耶。答未敷蓮華印也。 T2214_.58.0652a21: 問彼等宗意以十如實相一心三諦等而云即 T2214_.58.0652a22: 心之印可得心何故可云未敷蓮華印也耶。 T2214_.58.0652a23: 答次上云彼言諸法實相者即是此經心實相
T2214_.58.0652a28: 而説此印之功徳。此經直説此印之印相。顯 T2214_.58.0652a29: 密雖異佛意不塞。隱顯在機如人鳥不同一 T2214_.58.0652b01: 水四見。故經一云。任彼而説法也。仍小野 T2214_.58.0652b02: 最極以此印名如法印。是則淨菩提心如意 T2214_.58.0652b03: 寶印也。故提婆品我獻寶珠者表龍女覺知 T2214_.58.0652b04: 此淨菩提心如意寶珠之萬徳。見即此印 T2214_.58.0652b05: 也。又寶塔者此印之體也。所謂八指寶塔 T2214_.58.0652b06: 也。二空即二佛也。兩部大日也。分身諸佛者 T2214_.58.0652b07: 即是三部無盡莊嚴藏也。又三變土田者表三 T2214_.58.0652b08: 重曼荼羅也。故爲説彼經所入三昧名無量
T2214_.58.0652b14: 二十八節。法華經二十八品表示也。寛印 T2214_.58.0652b15: 供奉受淨三業印云。我眞言受學已足。法華 T2214_.58.0652b16: 八軸二十八品皆有此印。何故天台宗六十
T2214_.58.0652b19: 最第一也。彼法花經者實相印是也。兩手是 T2214_.58.0652b20: 定慧也。定慧力莊嚴以此度衆生也。又兩手 T2214_.58.0652b21: 是本迹二門也。右是迹門也。左是本門也。成 T2214_.58.0652b22: 尋阿闍梨蓮華合掌印南無妙法蓮華經明法
T2214_.58.0652b25: 三諸佛大祕密外道不能識等事 T2214_.58.0652b26: 問何等法名爲諸佛大祕密耶。答勝上大乘 T2214_.58.0652b27: 句心續生之相是也。問何故此名爲諸佛大 T2214_.58.0652b28: 祕密耶。答此心續生之相兩種外道所不能 T2214_.58.0652b29: 識知故云大祕密也。所謂彼愚童凡夫一念齊 T2214_.58.0652c01: 施心從自性清淨大菩提心之處從縁而起故 T2214_.58.0652c02: 不生而生也。生而不生也。無相而有相也。有 T2214_.58.0652c03: 相而無相也。是即作寂平等字之生字 T2214_.58.0652c04: 之不生字相字無相也。如是甚深微細 T2214_.58.0652c05: 縁起之相兩種外道及未逮心灌頂人所不能 T2214_.58.0652c06: 知也。疏第二云由彼初種子心減損少分貧 T2214_.58.0652c07: 垢即順少分淨心。從此已後齊施漸増。即是 T2214_.58.0652c08: 淨心勢力漸得萠動由此薫習則能甄擇所 T2214_.58.0652c09: 歸依處有求解脱慧生。若不過善縁還從斷 T2214_.58.0652c10: 常空退入邪見。然其八心種子終不敗亡。又 T2214_.58.0652c11: 云如最初種子離微塵許ノ淨心垢時即顯如 T2214_.58.0652c12: 微塵許淨心勢力ヲ。雖云善種子生其實即是 T2214_.58.0652c13: 不生ノ生也。以是堅固性故在衆生識心終不 T2214_.58.0652c14: 敗亡。未至自心實際大金剛輪中間更無 T2214_.58.0652c15: 住處。雖果復成種展轉滋長。然亦不出阿字 T2214_.58.0652c16: 門。故云最上大乘句心續生之相諸佛大祕
T2214_.58.0652c19: 百字位成品云。微密最希有諸佛之祕密也。
T2214_.58.0652c22: 上。共所守護不妄與人也。第一希有難得 T2214_.58.0652c23: 之法也。今此諸法之祕一切外道所不能知。 T2214_.58.0652c24: 然外道有二種。一者世間種種外道。二謂佛 T2214_.58.0652c25: 法内有諸外道也。以雖入佛法中而未能知 T2214_.58.0652c26: 如來祕密猶是邪見心行理外之道故亦名外
T2214_.58.0652c29: 内心之大我隨其自心位導師所住處 T2214_.58.0653a01: 八葉從意生 蓮華極嚴麗 T2214_.58.0653a02: 圓滿月輪中 無垢猶淨鏡 T2214_.58.0653a03: 於彼常安住 眞言救世者 T2214_.58.0653a04: 金色具光焔 住三昧害毒 T2214_.58.0653a05: 如日難可觀 諸衆生亦然 T2214_.58.0653a06: 常恒於内外 普周遍加持
T2214_.58.0653a11: 意生。意即是花也。無二無別也。此花臺圓明。 T2214_.58.0653a12: 如月清淨無垢同於圓鏡。以世間更無物可 T2214_.58.0653a13: 以爲喩唯有圓鏡。可以喩況令彼得意忘言。 T2214_.58.0653a14: 然實過於彼百千倍不可爲喩也。今此圓中 T2214_.58.0653a15: 有眞言救世者。具大功徳。眞金色具有焔光。 T2214_.58.0653a16: 住三昧寂然而住此。當觀此一字眞言王。即 T2214_.58.0653a17: 觀本尊或大毘盧舍那。如上瑜伽法中説耳。 T2214_.58.0653a18: 説未分明。當更問之。然上文彼具可引檢也
T2214_.58.0653a21: 也。然彼偈猶有餘分。至此中説其未分明 T2214_.58.0653a22: 之所故云然。上文彼具可引檢也 T2214_.58.0653a23: 即彼品云 T2214_.58.0653a24: 摩訶薩意處 説名曼荼羅 T2214_.58.0653a25: 諸眞言心位 令知得成果 T2214_.58.0653a26: 諸有所分別 悉皆從意生 T2214_.58.0653a27: 分辨自黄赤 是等從心起 T2214_.58.0653a28: 決定心歡喜 説名内心處 T2214_.58.0653a29: 眞言住斯位 能授廣大果 T2214_.58.0653b01: 念彼蓮華處 八葉鬚蘂敷 T2214_.58.0653b02: 花臺阿字門 焔鬘皆妙好 T2214_.58.0653b03: 光暉普周遍 照明衆生故 T2214_.58.0653b04: 如合會千電 時佛巧色形 T2214_.58.0653b05: 深居圓鏡中 應現諸方所 T2214_.58.0653b06: 猶如淨水月 普現衆生前 T2214_.58.0653b07: 知心性如是 得住眞言行
T2214_.58.0653b10: 證之祕密及衆生自心之悲藏也。故疏十二 T2214_.58.0653b11: 云摩訶薩意處説名曼荼羅等者心處亦可 T2214_.58.0653b12: 名爲心位。即指此衆生自心之處。即一切 T2214_.58.0653b13: 佛大悲胎藏曼荼羅也。所以者何。一切衆
T2214_.58.0653b23: 之理非兩種外道所測量故如是説也。疏二 T2214_.58.0653b24: 釋云經云一切外道所不能知者此宗中説有 T2214_.58.0653b25: 兩種外道。外外道猶如覩見清潭逆生怖畏 T2214_.58.0653b26: 不敢習近。内外道雖能游泳其中適熱除垢 T2214_.58.0653b27: 得清涼樂。然不覺是中有無量寶王。一則不 T2214_.58.0653b28: 入而不識。二則入而不識。故云一切外道不 T2214_.58.0653b29: 能知也。先佛宣説離一切過者言十方三世諸 T2214_.58.0653c01: 佛唯有此一門。誘進群迷出於火宅。是處無
T2214_.58.0653c07: 彼内外兩種外道不能識知故云不覺。是
T2214_.58.0653c13: 耶。故云一切外道所不能知也。是即如來最 T2214_.58.0653c14: 祕密中極祕諸佛祕藏中奧藏也。爰以如來 T2214_.58.0653c15: 於三處更互説之。所謂勝上大乘句心續生
T2214_.58.0653c22: 依佛意採經旨作深密之釋。誠有深意耶。不 T2214_.58.0653c23: 知如此等如來之深密諸佛之極祕。當世學 T2214_.58.0653c24: 者今以此湛寂及寂然界或判爲縁覺。或判 T2214_.58.0653c25: 爲三乘共菩薩。當失佛意甚省經疏幾誤幾
T2214_.58.0653c28: 常途法相則不得言。諸佛大祕密我今悉開
T2214_.58.0654a05: 即此印明也。本地之身者又此印也。是故此 T2214_.58.0654a06: 事名爲祕密者此又此印明也。而於此祕密 T2214_.58.0654a07: 一乘者此又此印明也。今觀此心即是如來 T2214_.58.0654a08: 自然知。亦是毘盧舍那遍一切身者此又印 T2214_.58.0654a09: 明也。又云即此世間寶性已不可思。何況衆 T2214_.58.0654a10: 生菩提心寶耶者此印明也。經云淨菩提心
T2214_.58.0654a15: 答疏云。此經宗從淨菩提心已上十住地 T2214_.58.0654a16: 皆是信解中行也者。此中淨菩提心者此 T2214_.58.0654a17: 印明之當體也。即是菩提爲因句也。已上十 T2214_.58.0654a18: 住地皆是信解中行也者。大悲爲根句也。十 T2214_.58.0654a19: 住地者十指也。信解者左五指信也。右解 T2214_.58.0654a20: 中者信解平等義也。所謂境智不二也。以理 T2214_.58.0654a21: 智平等不二故即至不行而行不到而到之位
T2214_.58.0654a24: 滿三句法門。故云觀察三心即是因根究竟 T2214_.58.0654a25: 心也。成就悉地品云。摩訶薩意處説名曼荼 T2214_.58.0654a26: 羅者。菩提心爲因句也。諸眞言心位者大悲 T2214_.58.0654a27: 爲根句也。了知得成果者方便爲究竟句也。 T2214_.58.0654a28: 又云決定心歡喜説名内心處者。菩提心爲 T2214_.58.0654a29: 因句。眞言住斯位者大悲句。能授廣大果
T2214_.58.0654b03: 上智佛無過上智者爲究竟句也。今此偈頌 T2214_.58.0654b04: 文是偏説此印明之救世功徳。是故三句義 T2214_.58.0654b05: 相宛然也。疏一云復次行者初發心時得入
T2214_.58.0654b12: 何。答是此印明之胎金兩部地法門也。其
T2214_.58.0654b17: 其當體可思之。問就前三句義中更開佛地 T2214_.58.0654b18: 等者何。答前約三心三句説此印功徳法門。 T2214_.58.0654b19: 今約上上方便説第五印。如此雖旋轉無 T2214_.58.0654b20: 盡唯是此印此明所具一切功徳也能能可思
T2214_.58.0654b23: 印一明方便修行位位増進而昇大日如來極
T2214_.58.0654b27: 顛倒所覆障不能知見此自心自證之大菩提 T2214_.58.0654b28: 心。故三世十方諸佛必定師子吼。説此一切 T2214_.58.0654b29: 衆生自心自覺等正覺之印。速令同本地法 T2214_.58.0654c01: 身自覺之體。故此名爲必定句也。如必定句 T2214_.58.0654c02: 者自餘五句皆是此印明之功能也。句者是 T2214_.58.0654c03: 滿足之義也。此印是自利利他義利皆悉滿 T2214_.58.0654c04: 足。故云大乘句。心句。無等等句。必定句。正 T2214_.58.0654c05: 等覺句。漸次大乘句也。能能可思之 T2214_.58.0654c06: 具縁品 T2214_.58.0654c07: 六金剛手領解文 問曰經曰希有也。世尊説
T2214_.58.0654c19: 一段耶。答夫眞言行者更無異路。專指此印 T2214_.58.0654c20: 明也。大悲胎藏生者又此印之義也。大曼荼 T2214_.58.0654c21: 羅王者又此印明之名也。故成就悉地品摩
T2214_.58.0654c28: 一切衆生也。故云唯願世尊次説修行眞言行
T2214_.58.0655a02: 種無盡義。是則心虚空菩提三種無二之意 T2214_.58.0655a03: 也。所謂一經之宗源也。故以此印明加持三 T2214_.58.0655a04: 種世間之性相而同一際也。所謂自性清淨 T2214_.58.0655a05: 本初不生之一際也。以此三平等法門而爲 T2214_.58.0655a06: 祕密甚深眞言行也。由此妙行成就大悲胎 T2214_.58.0655a07: 藏輪圓無際之萬徳。故云今説修行曼荼羅 T2214_.58.0655a08: 行滿足一切智智法門也 T2214_.58.0655a09: 八如來遍觀告勅事 問何故又以此印明印 T2214_.58.0655a10: 此一段耶。答次上金剛手請白唯願世尊次
T2214_.58.0655a18: 已上薩埵領解並請説及如來告勅皆悉乘 T2214_.58.0655a19: 此印明而説之一經宗旨誠可察耳 T2214_.58.0655a20: 九阿闍梨衆徳中善解眞言實義事 T2214_.58.0655a21: 問何故用此印明耶。答疏云遮是無遷變義 T2214_.58.0655a22: 也。無遷變即是佛性者字也。又云如來身 T2214_.58.0655a23: 印左手是三昧義。右手是般若義。十指是十 T2214_.58.0655a24: 波羅密滿足義。亦是一切智ト五輪トノ譬喩ノ義 T2214_.58.0655a25: 者即未敷蓮華印也。又云如眞言中有質多 T2214_.58.0655a26: 字。淺釋只名爲心者阿字爲眞言心此印名 T2214_.58.0655a27: 心塔能能可思之 T2214_.58.0655a28: 十驚發地神所 問疏四云菩薩爾時申右
T2214_.58.0655b06: 本尊。又已成佛自性清淨理於世間出世間
T2214_.58.0655b09: 所説故隨觀察十佛刹微塵數等大會。非無
T2214_.58.0655b12: 也。問若然者今云右手指地何故印相別異 T2214_.58.0655b13: 耶。答聊有深意。所謂左本有五輪也。右修 T2214_.58.0655b14: 生五智也。然本有萬徳非魔軍之所知。是故 T2214_.58.0655b15: 以修生五智。驚發不生萬徳。依此加持故成 T2214_.58.0655b16: 就修生不二智體。本有法身地本初不生萬 T2214_.58.0655b17: 徳ハ各隱半身於本初不生之心地各顯半身。 T2214_.58.0655b18: 於降伏四魔之道場是顯示ス不離不生而常 T2214_.58.0655b19: 縁生。不離縁生而常不生也。修性一如而同 T2214_.58.0655b20: 共心内衆徳。依之心外邪倒魔軍自退散也。 T2214_.58.0655b21: 故云無量地神從地涌出。其半身而作證明 T2214_.58.0655b22: 魔王軍衆由見退散也。以此義故申右手指 T2214_.58.0655b23: 地也。是即彼印半印也。問用半印有其誠證 T2214_.58.0655b24: 耶。答有之。所謂疏十四釋梵天印云。左手作
T2214_.58.0655b27: 也。今此印是地神驚發印也。故作半印也。又 T2214_.58.0655b28: 一傳云此印是阿閦觸地印也。所謂顯勇健 T2214_.58.0655b29: 大菩提心爲三障四魔云不被動轉。是故申 T2214_.58.0655c01: 五智圓滿五指。照觸無始本有無明住地之 T2214_.58.0655c02: 時。無明即本來明朗也。此稱名證明。無量 T2214_.58.0655c03: 地神者本初不生字萬徳也。從此字生 T2214_.58.0655c04: 字智明。是即字半體也。以字智光證 T2214_.58.0655c05: 明本有法身地之萬徳圓滿三平等地。故魔 T2214_.58.0655c06: 軍不戰自退散故云菩薩爾時申右手指地
T2214_.58.0655c09: 具無量義。然要其宗極正在他字之中。梵音 T2214_.58.0655c10: 坦多是如義也。多字長引中即帶阿聲。以一 T2214_.58.0655c11: 切法本不生故。如於實相不増不減也。即以
T2214_.58.0655c14: 爲誦此印明耶云何。答欲作驚發地神之時 T2214_.58.0655c15: 先結誦此印明。加持三種地。令同金剛。然後 T2214_.58.0655c16: 申右手指地誦阿梨沙偈故
T2214_.58.0655c24: 品第二。彼品中九方便並三種三昧耶明説 T2214_.58.0655c25: 之也。故云欲作此法時先以三昧耶法界金 T2214_.58.0655c26: 剛自性加持自身皆如供養法中所説也。次 T2214_.58.0655c27: 向下者指供養儀式品第三彼品中並三輪 T2214_.58.0655c28: 器世間等觀及祕密瑜伽觀行等具説之。故
T2214_.58.0656a02: 中有何等深意耶。答眞言行者瑜伽深密行 T2214_.58.0656a03: 皆在此中也。問其行相云何。答就之有淺深。 T2214_.58.0656a04: 問其淺深相云何。答其淺者如第七卷眞言 T2214_.58.0656a05: 事業品云。彼依世間成就品或復餘經之所 T2214_.58.0656a06: 説供養支分衆方便如其次第所修行未離有
T2214_.58.0656a09: 眞言乘深慧人此生志求無上果隨所信解修
T2214_.58.0656a14: 陀那偈曰甚深無相法劣慧所堪也。爲應彼
T2214_.58.0656a17: 地品等内心眞實縁生句也。問兼存有相説 T2214_.58.0656a18: 者指何等説耶。答指世間成就品等也。問以 T2214_.58.0656a19: 何得知然云何。答儀軌所説明白也。所謂擧 T2214_.58.0656a20: 世間有相悉地已而云次説無相最殊勝分別 T2214_.58.0656a21: 有相無相分齊。然後結有相無相而云甚深無
T2214_.58.0656a24: 又爲無相兼有相耶云何。答就之可有二意。 T2214_.58.0656a25: 所謂若約佛意者無相爲本而兼有相。若約 T2214_.58.0656a26: 劣慧者有相爲本而兼無相也。問何故如此可 T2214_.58.0656a27: 得心耶。答疏第十釋世間成就品云。如眞言 T2214_.58.0656a28: 教法成就彼果者謂眞言行人如於法教依於 T2214_.58.0656a29: 正教而修法行。此行善成得悉地果。佛意言 T2214_.58.0656b01: 若有衆生欲得如上大果者。先當依此品次
T2214_.58.0656b05: 隨念而至。隨問而答。然後入修學出世眞言
T2214_.58.0656b11: 何得知耶。答疏九云今此不動明王即是一切
T2214_.58.0656b18: 尊也。是則此印所具功徳也。持地者心蓮華 T2214_.58.0656b19: 臺上字圓明是也。如自法界中者弟子心 T2214_.58.0656b20: 法界及十方一切諸佛法界亦復如是能能可 T2214_.58.0656b21: 思之
T2214_.58.0656b24: 天文九年二月十八日書寫了 宥怡
T2214_.58.0656c01: 大苾芻獨寶
T2214_.58.0656c04: T2214_.58.0656c05: T2214_.58.0656c06: T2214_.58.0656c07: T2214_.58.0656c08: T2214_.58.0656c09: 一白檀曼荼羅事
T2214_.58.0656c12: 四三世無障礙戒事 T2214_.58.0656c13: 五如來祕傳之法事 T2214_.58.0656c14: 六得大勢至事 T2214_.58.0656c15: 七釋迦住彼而説法事 T2214_.58.0656c16: 八阿闍梨口傳事 T2214_.58.0656c17: 九菩提實義事 T2214_.58.0656c18: 十生佛無二事 T2214_.58.0656c19: 十一執金剛得益事 T2214_.58.0656c20: 十二領解權實二智事 T2214_.58.0656c21: 十三知法人功徳事 T2214_.58.0656c22: 十四眞言實相事 T2214_.58.0656c23: 十五以要言之事 T2214_.58.0656c24: 十六不共二乘異生事 T2214_.58.0656c25: 十七以心供養事 T2214_.58.0656c26: 十八加持教授支分事 T2214_.58.0656c27: 十九普門持誦事 T2214_.58.0656c28: 二十引入弟子事 T2214_.58.0656c29: 二十一灌頂加持事 T2214_.58.0657a01: 二十二明鏡説偈事 T2214_.58.0657a02: 一白壇曼荼羅所 沙門宥範記
T2214_.58.0657a06: 記之得一知萬耳。就此有淺深二種所謂一 T2214_.58.0657a07: 依當品及世間成就品所説。二依入祕密曼 T2214_.58.0657a08: 荼羅位品阿闍梨眞智品成就悉地品等所説 T2214_.58.0657a09: 也。且付初中略記之謂始從三種三昧耶至 T2214_.58.0657a10: 灑淨地等如儀軌持誦已然後調支節住定 T2214_.58.0657a11: 印可觀想。自身頂上心中有字字下有字 T2214_.58.0657a12: 字變成黒色大風輪吹發字火輪焚燒自 T2214_.58.0657a13: 身垢塵刹那成清淨已。又壇上地中有字 T2214_.58.0657a14: 字下有字字變成黒大風輪焚燒壇上地中 T2214_.58.0657a15: 諸塵垢刹那成清淨已。又應度弟子並一切 T2214_.58.0657a16: 衆生頂上心中各有字字下有字各成黒 T2214_.58.0657a17: 風輪焚燒弟子及一切衆生無始生死所造 T2214_.58.0657a18: 一切煩惱重障等已刹那令無垢清淨。凡三 T2214_.58.0657a19: 箇字吹三箇字威猛熾燃越毘嵐風過劫 T2214_.58.0657a20: 燒火焚滅自身及器界弟子一切衆生無始生 T2214_.58.0657a21: 死中所積集無量無邊煩惱罪障已刹那令成 T2214_.58.0657a22: 無垢清淨大虚空了然後於此無垢清淨大 T2214_.58.0657a23: 虚空中最初觀字字變成黒大風輪周遍 T2214_.58.0657a24: 盡空法界其形半月黒色光焔充滿流布。次 T2214_.58.0657a25: 此風輪上觀字字變成甘露淨乳水海周遍 T2214_.58.0657a26: 法界海其形圓滿白色猶如雪乳頗胝迦滿月 T2214_.58.0657a27: 電光。次此水輪上觀字字變成金剛地輪 T2214_.58.0657a28: 周遍無盡法界其方形黄色也流出金色光 T2214_.58.0657a29: 普照盡虚空法界。次此金剛地輪上有字
T2214_.58.0657b03: 其妙高山王頂上有字成大蓮華王遍滿 T2214_.58.0657b04: 法界八葉上各有字成四佛四菩薩其八 T2214_.58.0657b05: 尊心上各有字成金剛寶柱樓閣上有五峯 T2214_.58.0657b06: 各放無量色光照觸十方法界其内有諸幢幡 T2214_.58.0657b07: 寶蓋珠鬘瓔珞絞絡而微妙嚴飾垂寶衣寶 T2214_.58.0657b08: 服布烈香雲花雲衆寶雲閼伽寶瓶備足寶樹 T2214_.58.0657b09: 行烈菓寶圓滿摩尼爲燈奏妙法音樂。取要 T2214_.58.0657b10: 言之無量無邊不可思議萬徳圓滿不可勝 T2214_.58.0657b11: 計。此五峯八柱法界樓閣中觀想別祕。或 T2214_.58.0657b12: 置理玉其形相如圖其法則如成就悉地品所 T2214_.58.0657b13: 説如法如説明了現前已轉此寶珠作大日如 T2214_.58.0657b14: 來身色如閻浮檀金自然鏡徹之色首載五 T2214_.58.0657b15: 佛冠一身四面住法界定印通身放種種光遍 T2214_.58.0657b16: 照盡虚空法界令無量衆生拔苦與樂身著 T2214_.58.0657b17: 絹穀衣。次其東葉上觀阿字字變成光焔光焔 T2214_.58.0657b18: 變成寶幢佛身色赤白如朝日初出之光住大 T2214_.58.0657b19: 威徳生印。次南葉上觀字字變成五股五 T2214_.58.0657b20: 股變成花開敷佛身色金色普放光明照十方 T2214_.58.0657b21: 法界住金剛不壞印。次西葉上觀字字轉 T2214_.58.0657b22: 成三股三股轉成無量壽身色眞金色住八葉 T2214_.58.0657b23: 印也。次北葉上觀字字轉成商佉商佉轉 T2214_.58.0657b24: 成天鼓音佛身色眞金色住萬徳莊嚴印。次 T2214_.58.0657b25: 巽葉上觀字字轉成普賢菩薩身色白肉色 T2214_.58.0657b26: 左執蓮華蓮華上有利劍。次坤葉上觀字 T2214_.58.0657b27: 字轉成青蓮華蓮華轉成文殊師利菩薩身色 T2214_.58.0657b28: 黄色*載五髻冠左執青蓮蓮上有三股金剛 T2214_.58.0657b29: 右手持梵挍。次乾葉上觀字字轉成白蓮 T2214_.58.0657c01: 華蓮華轉成觀自在菩薩身色白肉色左手 T2214_.58.0657c02: 執開敷蓮華蓮華上有軍持瓶。次艮葉上觀
T2214_.58.0657c06: 正東觀一切遍知院所謂白蓮華上有字字 T2214_.58.0657c07: 轉成三角智印白光焔普圍繞一切眷屬聖衆 T2214_.58.0657c08: 左右圍遶。次蓮華臺正北方有字字轉成 T2214_.58.0657c09: 開敷蓮華蓮華轉成正觀自在菩薩白肉色左 T2214_.58.0657c10: 執蓮華右作開蓮花勢如意不空等無量眷 T2214_.58.0657c11: 屬聖衆左右圍繞渇仰。次蓮華臺正南方有 T2214_.58.0657c12: 字字轉成五股五股轉成金剛手菩薩淺黄 T2214_.58.0657c13: 色右持五股金剛左執金剛鈴無量眷屬圍繞。 T2214_.58.0657c14: 次蓮華臺正西方有字字轉成梵篋梵篋轉 T2214_.58.0657c15: 成般若菩薩天女形白肉色*也具足六臂四
T2214_.58.0657c18: 如來黄金色住智吉祥印無量無邊菩薩二乘
T2214_.58.0657c21: 金色左執青蓮華上三股金剛*也左作與願
T2214_.58.0657c25: 菩薩白肉色左執蓮華上有幢幡右持寶珠
T2214_.58.0658a01: 界塵數眷屬倶互相攝入彼此攝持帝網重重 T2214_.58.0658a02: 不可思議他。但觀者自可證知非筆墨所及。 T2214_.58.0658a03: 次此八葉中胎藏大日如來心月輪法界圓 T2214_.58.0658a04: 明中有五大月輪中央大月輪中有字成八 T2214_.58.0658a05: 葉大蓮華上有字字轉成五輪法界塔婆塔 T2214_.58.0658a06: 婆轉成大日如來身色閻浮檀金色一身四面 T2214_.58.0658a07: 也載五智寶冠住大智拳印遍身放無量無 T2214_.58.0658a08: 邊五色光明普照十方法界常於三世不壞化 T2214_.58.0658a09: 身利益有情無時暫息。次大日同一月輪内 T2214_.58.0658a10: 前右後左各有字四字轉成四梵篋梵篋轉 T2214_.58.0658a11: 成金寶法業四波羅蜜菩薩如次各住阿閦寶 T2214_.58.0658a12: 生彌陀不空四佛印。次東方月輪中有字 T2214_.58.0658a13: 字變成五股五股變成阿閦佛黄金色住解 T2214_.58.0658a14: 地印。次阿閦同一月輪内前右左後有 T2214_.58.0658a15: 字變如次成五股鉤蓮華箜篗如次成 T2214_.58.0658a16: 薩王愛喜四菩薩各住羯磨印。次南方月輪 T2214_.58.0658a17: 中有字字變成寶珠寶珠變成寶生佛金色 T2214_.58.0658a18: 住施願印。寶生同一月輪内有四 T2214_.58.0658a19: 字如次成寶瓶日輪幢幡如次成寶光幢咲四 T2214_.58.0658a20: 菩薩各住羯磨印。次西方月輪中有字字 T2214_.58.0658a21: 變成蓮華蓮華變成阿彌陀佛眞金色住妙 T2214_.58.0658a22: 觀察智印。阿彌陀同一月輪内前右左後有 T2214_.58.0658a23: 四字轉如次成寶鏡梵篋輪唄如次 T2214_.58.0658a24: 變成法利因語四菩薩各住羯磨印。次北方 T2214_.58.0658a25: 月輪中有字字變成羯磨羯磨變成不空成 T2214_.58.0658a26: 就佛金色住羯磨印。不空成就同一月輪内 T2214_.58.0658a27: 前右左後有四字如次轉成縁寶 T2214_.58.0658a28: 傘蓋摩竭滿月轉如次葉護牙拳四菩薩各 T2214_.58.0658a29: 住羯磨印。次内四隅有四字成嬉鬘歌舞 T2214_.58.0658b01: 四菩薩住各本標示印。次外四隅有四字 T2214_.58.0658b02: 成香花燈塗四菩薩各住本標示印。次外四 T2214_.58.0658b03: 方有四重字成鉤索鎖鈴 攝菩薩各住 T2214_.58.0658b04: 標示印。次外金剛部威徳天等各圍繞偈 T2214_.58.0658b05: 仰。如此三十七尊各具足五智三十七尊互 T2214_.58.0658b06: 相攝入彼此攝持無障無礙遍周法界法界塵 T2214_.58.0658b07: 數非喩如大日如來滿月者八葉及第一第 T2214_.58.0658b08: 二第三院一切諸尊所具三十七尊亦復如 T2214_.58.0658b09: 是。加之如此一一三十七尊各具足如次之 T2214_.58.0658b10: 八葉九尊第一第二第三重等四重法界曼荼 T2214_.58.0658b11: 羅諸尊聖衆。一一色身遍滿法界無所不至 T2214_.58.0658b12: 彼不障此此不礙彼無障無礙遍滿盡虚空 T2214_.58.0658b13: 法界猶如油麻。是即阿闍梨自心法界中色 T2214_.58.0658b14: 心實相兩部曼荼羅無邊萬徳也。如阿闍梨 T2214_.58.0658b15: 者應度弟子及一切衆生自心法界兩部萬 T2214_.58.0658b16: 徳亦如是。如阿闍梨及弟子者十方三世一 T2214_.58.0658b17: 切諸佛菩薩等自心法界兩部萬徳亦復如 T2214_.58.0658b18: 是。師弟及諸佛所具萬徳平等平等無二無 T2214_.58.0658b19: 別也。故云然後觀作寶蓮華臺寶王宮殿乃 T2214_.58.0658b20: 至以此方便觀毘盧舍那身令與我身無二無 T2214_.58.0658b21: 別也 T2214_.58.0658b22: 問然者何故如此可得意耶。答今疏文略義 T2214_.58.0658b23: 廣所謂寶蓮華臺者於妙高山頂所觀之法界 T2214_.58.0658b24: 遍滿大花王也此則花藏世界也。次寶王 T2214_.58.0658b25: 宮殿者其上五峯八柱法界宮殿也。於中敷 T2214_.58.0658b26: 坐者金剛即寶光蓮華即羯磨如如同一體即 T2214_.58.0658b27: 之身五佛之意也。坐上置白蓮華臺者彼月 T2214_.58.0658b28: 輪中未敷蓮也。以阿字門者彼未敷蓮中二 T2214_.58.0658b29: 字也。成就悉地品云念彼蓮華處八葉鬚
T2214_.58.0658c06: 轉此寶珠成大日之義也 T2214_.58.0658c07: 問何故此胎藏界曼荼羅出生金剛界曼荼羅 T2214_.58.0658c08: 聖衆金剛界曼荼羅亦出胎藏界四重曼荼羅 T2214_.58.0658c09: 聖衆耶。答今宗意者心即色色即心胎即金 T2214_.58.0658c10: 金即胎也。故胎金不相離故祕記理處必有
T2214_.58.0658c16: 名曼荼羅等偈之意也如上記之
T2214_.58.0658c20: 則字相通其義如妙印鈔是如意寶珠加持 T2214_.58.0658c21: 明也字亦是加持明也。祕記云我心觀 T2214_.58.0658c22: 字字變成如意寶珠寶珠遍滿法界口
T2214_.58.0658c25: 三勸發行人所 T2214_.58.0658c26: 問疏五云次一偈讃歎行人發菩提心功徳即
T2214_.58.0658c29: 故疏釋自然智大龍云自然智是如來自覺自
T2214_.58.0659a04: 間敬如塔云制底翻爲福聚汝今發菩提心 T2214_.58.0659a05: 亦能攝受一切如來無邊福聚是故世間應
T2214_.58.0659a09: 便得清淨者指無點阿字即明也。有無悉超 T2214_.58.0659a10: 越等者明字實義也非有非無一切心量所
T2214_.58.0659a13: 也 T2214_.58.0659a14: 四。三世無障礙戒所 T2214_.58.0659a15: 問疏五云今此淨戒正以住無戲論執金剛
T2214_.58.0659a18: 波羅蜜滿足十地究竟印也。故祕記云先作
T2214_.58.0659a22: 以十波羅蜜滿足何故與住無戲論執金剛智 T2214_.58.0659a23: 印相應耶。答十九執金剛中初六句爲如來 T2214_.58.0659a24: 自證功徳從第七至于第十六住無戲論執金 T2214_.58.0659a25: 剛爲十地滿足後三金剛顯如來三部妙體故 T2214_.58.0659a26: 第十六住無戲論執金剛是第十之智波羅蜜 T2214_.58.0659a27: 也。故疏一釋住無戲論執金剛云所謂住大 T2214_.58.0659a28: 空惠也謂觀縁起實相無生無滅不斷不常亦 T2214_.58.0659a29: 非去來一異是處諸戲論息法如涅槃持如
T2214_.58.0659b03: 宗三世無障礙戒體也。問何以此印爲三世 T2214_.58.0659b04: 無障礙智戒之體耶。答疏云此戒梵云三縛羅
T2214_.58.0659b09: 世無障礙戒也。又云行者觀身口意業自無 T2214_.58.0659b10: 別體統未歸本唯是一心*也而此心實相當 T2214_.58.0659b11: 是平等法界*也是故住此戒時種種身口意 T2214_.58.0659b12: 業皆同一相也無量見網皆悉淨除是得名住 T2214_.58.0659b13: 無戲論金剛印也。私云唯是一心者此印也皆 T2214_.58.0659b14: 同一相者字也委細旨如持明禁戒品也」 T2214_.58.0659b15: 五如來祕傳之法所 T2214_.58.0659b16: 問疏五云内心妙白蓮此是衆生本心妙法 T2214_.58.0659b17: 芬陀利花祕密標熾也此是如來祕傳之法
T2214_.58.0659b20: 言凡心如合蓮即是也衆生不知故自祕故 T2214_.58.0659b21: 云祕密標*熾也諸佛甚深祕密之法故妄不 T2214_.58.0659b22: 授人故云如來祕傳之法也。問明云何。答經 T2214_.58.0659b23: 云内心疏云本心是則字也所謂別祕未 T2214_.58.0659b24: 敷之内字故云内心如悉地成就品云説名
T2214_.58.0659b27: 六得大勢至所
T2214_.58.0659c01: 云復持如是種子普散一切衆生心水中也 T2214_.58.0659c02: 依此印加持故開發本覺菩提心故更生 T2214_.58.0659c03: 未敷蓮華也 T2214_.58.0659c04: 七釋迦牟尼佛所 T2214_.58.0659c05: 問疏五云此白蓮華即是中胎淨法界體也
T2214_.58.0659c12: 伽更無異路也。皆如下品中説者指悉地出 T2214_.58.0659c13: 現品悉地成就品入祕密曼荼羅品等所説也 T2214_.58.0659c14: 前委細書之能能可思之 T2214_.58.0659c15: 九菩提實義所 T2214_.58.0659c16: 問何故用此印耶。答此印是我性心蓮也今 T2214_.58.0659c17: 偈初我之一字是也故疏四云彼寢時當思 T2214_.58.0659c18: 惟心蓮華臺中摩字門一切諸法我不可得 T2214_.58.0659c19: 故。印是無障礙菩提心也亦是如是寶珠
T2214_.58.0659c24: 也本不生者地大字出過語言道者水 T2214_.58.0659c25: 大也諸過得解脱者火大也遠離於因縁 T2214_.58.0659c26: 者風大也自在無礙義所謂六大無礙自 T2214_.58.0659c27: 在之徳也如實相智生者顯示識大義即字 T2214_.58.0659c28: 也。故疏云如實相智生者心之實相即是毘盧 T2214_.58.0659c29: 舍那遍一切處也佛座道場如法相解時種種 T2214_.58.0660a01: 不如實見悉滅無餘是故薩婆若惠與虚空等 T2214_.58.0660a02: 也但青表紙用無所不至印是即以此句爲
T2214_.58.0660a06: 子也即塔下月輪也已上甚深之中甚深祕密 T2214_.58.0660a07: 之中祕密也委如疏一現覺諸法之口決也」 T2214_.58.0660a08: 十生佛無二所 T2214_.58.0660a09: 問疏六云六趣衆生與毘盧舍那本無二體
T2214_.58.0660a19: 十二領解權實二智所 T2214_.58.0660a20: 問疏六云不思議智謂領解前偈中覺本不生
T2214_.58.0660a23: 也。加持神力者也智謂心蓮華臺者 T2214_.58.0660a24: 虚心合掌印也 T2214_.58.0660a25: 十三知法人功徳所
T2214_.58.0660a28: 此印法體名爲法知此印印相名字爲教是 T2214_.58.0660a29: 則依教得法得法弘教所權實二智法爾具 T2214_.58.0660b01: 足是故云猶如敬制底也此中祕密謂心爲 T2214_.58.0660b02: 佛塔者今印之名也故云若衆生解此心菩 T2214_.58.0660b03: 提印者印同毘盧舍那也能能可思之 T2214_.58.0660b04: 十四眞言如實相所
T2214_.58.0660b07: 答經云復次祕密主此眞言相非一切諸佛
T2214_.58.0660b10: 問經第二云祕密主以要言之諸如來一切智 T2214_.58.0660b11: 智一切如來自福力自願力一切法界加持
T2214_.58.0660b14: 云以要言之也。問以何得知耶。答疏第七云 T2214_.58.0660b15: 復次如來以種種法門不可遍擧故復擧要 T2214_.58.0660b16: 言之。初云一切智智者即是總擧十方三世如 T2214_.58.0660b17: 來一切金剛智印者是則通序所言廣大金剛 T2214_.58.0660b18: 法界宮即所謂五印也又釋經之一切如 T2214_.58.0660b19: 來自福智力云又一切如來本行菩薩道時所 T2214_.58.0660b20: 集無邊福者是則通序所言如來信解遊戲神 T2214_.58.0660b21: 變生大樓閣寶王印也。所謂無所不至印也。 T2214_.58.0660b22: 又釋自願力發生無盡大願至薩婆若中究 T2214_.58.0660b23: 竟圓滿是故皆得智名言者通序所説菩薩之 T2214_.58.0660b24: 身爲師子座印是也所謂外縛印也。又釋一切 T2214_.58.0660b25: 法界加持力云以如是福願智力及一切法界 T2214_.58.0660b26: 本性加持力者通序所言薄伽梵印也所謂未 T2214_.58.0660b27: 敷蓮華印也。問若然者本地法身印最擧之 T2214_.58.0660b28: 耶。答如來自證極果既圓滿故遍加持一 T2214_.58.0660b29: 切衆生本地法身説眞言教法故三種印後 T2214_.58.0660c01: 説所加本地法身印也。是故結云以如是福
T2214_.58.0660c05: 福智力者左手也。自願智力者右手也。一切 T2214_.58.0660c06: 法界者兩手合掌即十法界也。故同卷釋具 T2214_.58.0660c07: 足衆勝願云是如來十世界微塵數内證功徳 T2214_.58.0660c08: 也以決定故一一皆成金剛印從此自證身
T2214_.58.0660c11: 印故云以要言之悉記可思之 T2214_.58.0660c12: 十六不共二乘異生所
T2214_.58.0660c16: 思之。印此宗瑜伽之意者如成就悉地品及 T2214_.58.0660c17: 入祕密曼荼羅位品等委如初品中記之 T2214_.58.0660c18: 十七以心供養所
T2214_.58.0660c23: 曼荼羅位品觀想門標寶幢寶池寶花寶樹
T2214_.58.0660c29: 胃無堪忍大護等持誦已然後字觀及三 T2214_.58.0661a01: 輪器世間金龜妙高山八葉月輪五峯樓閣金 T2214_.58.0661a02: 剛印寶光蓮華即羯磨如如同一體即之身五 T2214_.58.0661a03: 佛八葉二光輝普周遍圓滿摩尼形即成大 T2214_.58.0661a04: 日八葉一二三重一一諸尊・各具心王心數互 T2214_.58.0661a05: 爲主伴遍入法界猶如胡麻油。此八葉九尊
T2214_.58.0661a08: 三十七尊一一三十七尊・各具五智微細智 T2214_.58.0661a09: 心王心數主伴具足彼此攝持互融無礙譬如 T2214_.58.0661a10: 帝網如此不可説不可説不可説展轉一一
T2214_.58.0661a13: 誓行三力普供養等故云如是作已然後向曼
T2214_.58.0661a17: 檀曼荼羅所記之
T2214_.58.0661a22: 五峯八柱樓閣也於其中心觀想別祕然轉成 T2214_.58.0661a23: 大日及八葉内大眷屬外部天等院諸尊已 T2214_.58.0661a24: 結虚心合掌印誦字明加持中胎藏及普 T2214_.58.0661a25: 門隨類身如成就悉地品入祕密曼荼羅位 T2214_.58.0661a26: 品及供養儀式品等所説也 T2214_.58.0661a27: 二十引入弟子所
T2214_.58.0661b02: 本地法身也。所謂虚心合掌印也。問以何得 T2214_.58.0661b03: 知耶。答疏釋經之生於淨佛家文云言淨佛 T2214_.58.0661b04: 者聲聞法中阿羅漢名爲佛諸餘大乘未了義
T2214_.58.0661b07: 識知此印之本地常住之淨佛故也。是故百 T2214_.58.0661b08: 字位成品云微密最希有諸佛之祕密外道不
T2214_.58.0661b13: 明事也住此印明深密妙行名爲如來内證 T2214_.58.0661b14: 之眞言行故成就悉地品云知心性如是得
T2214_.58.0661b21: 常佛者出今宗最祕密也委如諸佛大祕密 T2214_.58.0661b22: 所記之。問時阿闍梨觀弟子身作五輪以
T2214_.58.0661b25: 結誦三種三昧耶加持弟子身上中下分也」 T2214_.58.0661b26: 二十一灌頂加持所 T2214_.58.0661b27: 問疏八云復更如法加持至弟子先用羅字
T2214_.58.0661c06: 者如何答未敷印字明是也 T2214_.58.0661c07: 二十二明鏡偈所
T2214_.58.0661c10: 清澄無垢濁者字也。無執離言説者字 T2214_.58.0661c11: 也。但從因業生者字也。字遍四大自性無 T2214_.58.0661c12: 染行者蓮華合掌印也。疏八釋云當知即像 T2214_.58.0661c13: 是鏡即鏡是像若能如是解時即見諸法實
T2214_.58.0661c24: 覺故云自生・此宗祕密謂心爲佛塔之故云 T2214_.58.0661c25: 心佛家也
T2214_.58.0662a06: T2214_.58.0662a07: T2214_.58.0662a08: T2214_.58.0662a09: T2214_.58.0662a10: T2214_.58.0662a11: 一法輪偈事 T2214_.58.0662a12: 二三昧耶説偈事 T2214_.58.0662a13: 三所要眞言事 T2214_.58.0662a14: 四入佛三昧耶事 T2214_.58.0662a15: 已上具縁品了 T2214_.58.0662a16: 五能治菩提事 T2214_.58.0662a17: 六能治明王事 T2214_.58.0662a18: 已上息障*品了 T2214_.58.0662a19: 七普賢菩薩事 T2214_.58.0662a20: 八總説諸眞言之心事 T2214_.58.0662a21: 已上普通眞言品了 T2214_.58.0662a22: 九圓明中本尊觀事 T2214_.58.0662a23: 已上世間成就品了 T2214_.58.0662a24: 十正説圓滿法句事 T2214_.58.0662a25: 十一出世成就正行事 T2214_.58.0662a26: 十二灌頂印明事 T2214_.58.0662a27: 十三七重不二事 T2214_.58.0662a28: 已上悉地出現品了 T2214_.58.0662a29: 一法輪偈所 沙門宥範記
T2214_.58.0662b04: 也。故疏云從巧色摩尼身出色摩尼悟示 T2214_.58.0662b05: 巧色摩尼心是即彼珠玉三密無妨之能作 T2214_.58.0662b06: 也可思之 T2214_.58.0662b07: 二三昧耶説偈所
T2214_.58.0662b10: 常不應捨法捨離菩提心慳悋一切法不利
T2214_.58.0662b13: 此一偈是何等佛戒也可云耶。答今四重者 T2214_.58.0662b14: 是即四佛戒也所謂第一不捨正法戒西方阿 T2214_.58.0662b15: 彌陀佛妙觀察智三摩地也是即持大日如來 T2214_.58.0662b16: 三世常恒四重法界大小權實一切正法之惠 T2214_.58.0662b17: 命故云無量壽佛能觀察大小權實一切正 T2214_.58.0662b18: 法而不到不故云妙觀察智又正法明 T2214_.58.0662b19: 如來可思之故云爲一切如來正教皆當攝受 T2214_.58.0662b20: 修行受持讀誦如大海呑納百川無厭足心 T2214_.58.0662b21: 也。第二不捨離菩提心戒東方寶幢佛大圓 T2214_.58.0662b22: 鏡智三摩地也故云此菩提於萬行猶如大 T2214_.58.0662b23: 將幢旗也。第三不慳悋法戒南方花開佛 T2214_.58.0662b24: 平等性智三摩地也是即開平等法界無盡寶 T2214_.58.0662b25: 藏而普惠施無盡法界大小權實衆機故云不 T2214_.58.0662b26: 肯觀機惠施亦犯波羅夷罪也。第四不利衆生 T2214_.58.0662b27: 行戒北方天鼓音佛成所作智三摩地也故云 T2214_.58.0662b28: 此是四攝相違法其義自可見。問若然者今 T2214_.58.0662b29: 何故不列東南西北而説西東南北耶。答法 T2214_.58.0662c01: 位從本無定量隨義門旋轉無盡也所謂不捨 T2214_.58.0662c02: 自性清淨心蓮華臺之萬法第一戒也故云今
T2214_.58.0662c08: 南方也。依此平等大誓三世常恒住四攝利他 T2214_.58.0662c09: 之應用是北方也以如此等義門故列西東南 T2214_.58.0662c10: 北也。問若然者今此耳語一偈與三昧耶戒印 T2214_.58.0662c11: 言云何相應耶。答先校印者左手西方本有 T2214_.58.0662c12: 花臺之萬法也右手東方如實知自心菩提心 T2214_.58.0662c13: 也二手外縛南方十波羅蜜滿足位也二中立 T2214_.58.0662c14: 合北方境智雙照定惠力莊嚴以此度衆生意 T2214_.58.0662c15: 也。次校眞言者三昧耶是教戒偈中最初三
T2214_.58.0662c22: 也。堅持如實大菩提心故云堅持即第二戒 T2214_.58.0662c23: 也。開出無盡大悲萬行以惠施一切故云修 T2214_.58.0662c24: 行第三戒也。忍樂四攝利他方便以度衆生 T2214_.58.0662c25: 故云忍樂即第四戒也。故禪要云此祕密不 T2214_.58.0662c26: 令輒聞若聞者先受一陀羅尼曰 T2214_.58.0662c27: 此陀羅尼令誦三遍即令聞戒及餘祕法 T2214_.58.0662c28: 亦能具足一切菩薩清淨律儀諸大功徳不
T2214_.58.0663a04: 三所要眞言所
T2214_.58.0663a08: 故云*如意珠寂然無心亦無定相而能普應
T2214_.58.0663a13: 四入佛三昧耶所
T2214_.58.0663a16: 也。故疏云毘富羅是廣大義謂深廣無際不 T2214_.58.0663a17: 可測量如是諸法自體名爲毘富羅法界諸佛
T2214_.58.0663a23: 息障品 T2214_.58.0663a24: 五能治菩提所
T2214_.58.0663a27: 障自然清除是故云但觀字因起等同 T2214_.58.0663a28: 於大空堅住金剛性全成金剛體即轉自身分 T2214_.58.0663a29: 便同金剛身如秋八月霧微細清淨光常住此 T2214_.58.0663b01: 等持是名微細定自性所生障無得此方便決
T2214_.58.0663b06: 問經云常當意思惟不動摩訶薩而結彼密印
T2214_.58.0663b11: 見云何。答水今障故雖不説字體而説所治 T2214_.58.0663b12: 體時未會本云點作地七點治定經云而作 T2214_.58.0663b13: 大空點然疏釋云盡作七小圓點是即字圓 T2214_.58.0663b14: 點兼字大空而説作大空點也彼十二眞言 T2214_.58.0663b15: 王中佛部水大種子用字亦此意也然而 T2214_.58.0663b16: 作大空點一句兼二字故成五字也。問 T2214_.58.0663b17: 若然者偈頌中説阿暗何故唯説暗字耶。答 T2214_.58.0663b18: 擧字者自字在之故出字而兼統 T2214_.58.0663b19: 二字也。問何故説二字耶。答疏十五云 T2214_.58.0663b20: 初依佛教發心即字也後成佛等於佛即是
T2214_.58.0663b23: 須彌山而等同於諸佛即是字也。問何故 T2214_.58.0663b24: 用無所不至印耶。答此印印母虚心合掌也 T2214_.58.0663b25: 是則本地法身也次風相柱此本地法身以 T2214_.58.0663b26: 大悲行願故於無相中而現相護行者今離 T2214_.58.0663b27: 諸障所謂右風佛界縁起也左風諸障也此障 T2214_.58.0663b28: 與佛界不二故諸障自不起。故疏云彼當結 T2214_.58.0663b29: 此印者是則前所説不動明王也此是如來法 T2214_.58.0663c01: 身以大願故於無相中而現是相護一切眞言 T2214_.58.0663c02: 行者若行者當憶念能離一切障也所謂不 T2214_.58.0663c03: 動者即是眞淨菩提之心爲表是義故因事立
T2214_.58.0663c08: 已上息障品畢 T2214_.58.0663c09: 普通眞言品 T2214_.58.0663c10: 七普賢菩薩所
T2214_.58.0663c13: 蓮華合掌印也。問明云何。答字也是即八 T2214_.58.0663c14: 葉院種子字也。問若然者此印明與普賢名 T2214_.58.0663c15: 言云何相應耶。答左普也右賢也合掌菩薩 T2214_.58.0663c16: 也普也空點賢也菩薩也 T2214_.58.0663c17: 八總説諸眞言之心所
T2214_.58.0663c21: 那自體自證之心也字爲明者即次文云爲 T2214_.58.0663c22: 欲饒益衆生以加持力而現是事能實即體不 T2214_.58.0663c23: 生也同於阿字之法體也 T2214_.58.0663c24: 世間成就品 T2214_.58.0663c25: 九圓明中本尊觀所 T2214_.58.0663c26: 問疏云於中諦成相者謂觀圓明本尊及字
T2214_.58.0664a03: 也。問印明如何。答彼寶珠加持印明也如範 T2214_.58.0664a04: 尊可思之 T2214_.58.0664a05: 悉地出現品 T2214_.58.0664a06: 十正説圓滿法句所 T2214_.58.0664a07: 問疏云虚空無垢無自性能授種種諸巧智者
T2214_.58.0664a10: 明也是即本地法身之當體也 T2214_.58.0664a11: 十一出世成就正行所
T2214_.58.0664a14: 祕密曼荼羅位品等所説。彼品云摩訶薩意處
T2214_.58.0664a18: 未得此深密之旨更非眞言出世成就之正行 T2214_.58.0664a19: 皆心外求道不知内證眞實之正行故名爲外 T2214_.58.0664a20: 道能能可思之。問當品中説何等祕奧耶。答 T2214_.58.0664a21: 重重灌頂大事等皆悉於此品中説盡之如見
T2214_.58.0664a28: 但説此二印不説自餘印耶。答巧説此二印 T2214_.58.0664a29: 攝略諸印故祕藏記云率都婆一字所成又
T2214_.58.0664b03: 也 T2214_.58.0664b04: 問其差別如何。答傳教時虚心合掌印爲印 T2214_.58.0664b05: 母成五印。疏十三云次作金剛印二手
T2214_.58.0664b09: 照心蓮華臺上之萬徳故屈二水入掌内是 T2214_.58.0664b10: 則自證極滿之位也從此發法界平等行願 T2214_.58.0664b11: 所謂二風立開是也是即寶部羯磨部也二小 T2214_.58.0664b12: 二中二空本有成就三部妙體也所謂五部萬 T2214_.58.0664b13: 徳三世常恒普門利衆生故此印明如法如説 T2214_.58.0664b14: 傳授之位名爲傳教此印明所詮義理如法如 T2214_.58.0664b15: 説證知之位名傳法是彼寶珠加持印即愛 T2214_.58.0664b16: 染王也。從外縛而起故云普賢三昧耶屈
T2214_.58.0664b19: 定師子吼起三部五部之妙用三世常恒施無 T2214_.58.0664b20: 妨應用是故序品説外五經末説内五 T2214_.58.0664b21: 或從因向果從果向因或從果向因從因 T2214_.58.0664b22: 向果・或順逆或逆順無礙自在之義門也故
T2214_.58.0664b27: 説此二印攝諸祕印也 T2214_.58.0664b28: 十三七重不二所
T2214_.58.0664c02: 四名體不二五名字不二六功能不二七當體 T2214_.58.0664c03: 不二也 T2214_.58.0664c04: 問初横不二亦有幾義門耶 答有三種義
T2214_.58.0664c09: 理下故也雖然以上下不二義故此印有第 T2214_.58.0664c10: 五故云理下在所上也。二智印在下者五 T2214_.58.0664c11: 印智故可有第*五是即智上故也雖然以
T2214_.58.0664c19: 智也形本有五大即理也故有二門 T2214_.58.0664c20: 已上四種不二總有九箇不二臨文難見故 T2214_.58.0664c21: 致此問答 T2214_.58.0664c22: 五名字不二 六功能不二 T2214_.58.0664c23: 七當體不二 T2214_.58.0664c24: 已上三箇不二臨文易見故不致問答也
T2214_.58.0664c28: 地輪所説字即成理智不二也字智其
T2214_.58.0665a08: 二種眞言一所合成而成一字也 T2214_.58.0665a09: 問無點加點二種明可然長行二種眞言如何
T2214_.58.0665a12: 眞言中第五是含二字六月念誦中第 T2214_.58.0665a13: 五月二字合成空輪觀故此一字含 T2214_.58.0665a14: 三字又以第四字空點兼字圓點 T2214_.58.0665a15: 所以然者火必依風而増勢力故以字圓點 T2214_.58.0665a16: 兼字圓點而成字仍以空點省上三 T2214_.58.0665a17: 字成・空點是故字圓點兼 T2214_.58.0665a18: 含彼長行五字空點也又中第三 T2214_.58.0665a19: 是正覺成句也然正覺必依發心修行故兼 T2214_.58.0665a20: 上之又成正覺已必證大涅槃故兼下 T2214_.58.0665a21: 之是故一字兼含三字納一字此字 T2214_.58.0665a22: 之圓點即含用字之空點也是故長行偈頌 T2214_.58.0665a23: 四種眞言一所和合成一字非但兼通此長 T2214_.58.0665a24: 行偈頌眞言十方三世一切諸佛菩薩二乘人。 T2214_.58.0665a25: 天等眞言皆悉兼通之手結塔印口誦明可 T2214_.58.0665a26: 思之故云次合成不二圓點一所和合成
T2214_.58.0665a29: 菩提涅槃等點但詮自體一字以字一字 T2214_.58.0665b01: 爲眞言故疏十一釋四處流出眞言云從阿
T2214_.58.0665b05: 答兼等字之所生也故是轉釋 T2214_.58.0665b06: 字萬徳也是故雖字形別也但是字所流 T2214_.58.0665b07: 所自也。故疏十一云從一字而生二字二字 T2214_.58.0665b08: 生四字四生八八生十六如是展轉無窮而實 T2214_.58.0665b09: 最初字即同第二第二字亦同第三平等無差 T2214_.58.0665b10: 別也此四字是此一部經中正宗體也一切祕 T2214_.58.0665b11: 密皆從此生即是毘盧遮那佛心也。又疏十二 T2214_.58.0665b12: 釋轉字輪品云輪謂阿字門也此一字中入一
T2214_.58.0665b15: 合成一字而爲眞言非但兼通長行偈頌眞 T2214_.58.0665b16: 言亦能兼通十方三世諸佛菩薩二乘人天等 T2214_.58.0665b17: 無量眞言。故疏十二云佛諸支分身皆悉出 T2214_.58.0665b18: 現是字於一切世間出世間聲聞縁覺靜慮及
T2214_.58.0665b25: 者智法身種子也。理智不相離理起智用智 T2214_.58.0665b26: 起大悲大悲喩水。𤚥字者水輪種字也仍爲
T2214_.58.0665c02: 不二義故更互用之故引之又爲證重重灌 T2214_.58.0665c03: 頂不出此兩印兩明引之 T2214_.58.0665c04: 又云以水喩五智如何。水性澄寂一切色相 T2214_.58.0665c05: 顯現喩大圓鏡智。一切萬像影現其水無高 T2214_.58.0665c06: 無下平等喩平等性智。其水中一切色相差 T2214_.58.0665c07: 別明了現見喩妙觀察智。其水無所不遍喩 T2214_.58.0665c08: 法界體性智。一切情非情類依水得滋長喩
T2214_.58.0665c11: 定也照一切色相是惠也。密教所説定邊無 T2214_.58.0665c12: 言説惠邊有言説水澄靜而照色相然願行風
T2214_.58.0665c15: 三字及二字可思之 T2214_.58.0665c16: 又疏十六釋因字而更生之句云然既焚竟豈 T2214_.58.0665c17: 如二乘斷滅灰燼而不復生耶。諸垢之薪已 T2214_.58.0665c18: 盡更有妙生所謂淨菩提心眞實生也此生即 T2214_.58.0665c19: 是清淨之性如來種子也。師以何方便令此 T2214_.58.0665c20: 灰燼生妙牙也。謂生縛字門也當於心上觀 T2214_.58.0665c21: 圓明於圓明中而安縛字從縛字而生水輪猶 T2214_.58.0665c22: 如白乳而以注之以此方便復生淨菩提心佛 T2214_.58.0665c23: 種子也生此清淨之身内外無垢如百練之金 T2214_.58.0665c24: 而加瑩飾隨用成器也。當知火動之時即與 T2214_.58.0665c25: 風倶風輪者即是訶字義也又縛字上加空 T2214_.58.0665c26: 點此點即是大空欠字門也微妙法水從空注 T2214_.58.0665c27: 以淨其心器當知即具地水火風空五字之義 T2214_.58.0665c28: 也此皆是如來祕密之義也非徒如文而已
T2214_.58.0666a04: 問注醍醐有相傳寺號有二甘心甘心然者所 T2214_.58.0666a05: 云二寺號如何。答師傳云月見以我友之三 T2214_.58.0666a06: 方籠一字安置此院家故號三寶院也。問
T2214_.58.0666a10: 塔大事。問然者此三方相承籠一字之樣 T2214_.58.0666a11: 如何。答字最初點即字也此籠友傳也。 T2214_.58.0666a12: 上空點大智也字是識大種子此籠之傳也 T2214_.58.0666a13: 此字體並圓點合成是即我傳也。如此
T2214_.58.0666a19: 承口傳也。能能可祕之故云寺號有二甘心 T2214_.58.0666a20: 甘心也 T2214_.58.0666a21: 已上付見心抄加問答斷簡彼抄專是當品 T2214_.58.0666a22: 相承口決也委如見金抄也
T2214_.58.0666b03: T2214_.58.0666b04: T2214_.58.0666b05: T2214_.58.0666b06: T2214_.58.0666b07: 一摩訶薩意處事
T2214_.58.0666b10: 三阿字字輪事 T2214_.58.0666b11: 四執金剛所坐事 T2214_.58.0666b12: 五佛説加陀自加持事 T2214_.58.0666b13: 六二牧阿字事 T2214_.58.0666b14: 七勝願佛菩提坐事 T2214_.58.0666b15: 八授彼三自歸事 T2214_.58.0666b16: 九耳語告言事 T2214_.58.0666b17: 十第三印事 T2214_.58.0666b18: 成就悉地品 沙門宥範記 T2214_.58.0666b19: 一摩訶薩意處所 T2214_.58.0666b20: 問疏云心處亦可名爲心位即指此衆生自心 T2214_.58.0666b21: 之處即一切佛大悲藏曼荼羅也所以者何
T2214_.58.0666b24: 而云摩訶薩意處也所謂未敷蓮華印是也。 T2214_.58.0666b25: 問明云何。答疏云佛意言若能入此阿字門
T2214_.58.0666c01: 然者*今何故如此列之耶。答本有大菩提心 T2214_.58.0666c02: 之上無盡萬徳爲東方之字。故疏云今此 T2214_.58.0666c03: 阿字門亦不從外來但從心生無別來處 T2214_.58.0666c04: 也。此一念不生萬徳如實而知見不誤是依 T2214_.58.0666c05: 第六有分別識故正求得無上大菩提之體安 T2214_.58.0666c06: 住如實知自心之位是即第二字也。謂西 T2214_.58.0666c07: 方妙觀察智也。故經云諸眞言心位了知得 T2214_.58.0666c08: 成果。疏釋云佛意言若能入此阿字門者即
T2214_.58.0666c24: 所由故云更問次第之意也
T2214_.58.0666c27: 意也所謂普賢六大法身之體即字也文殊 T2214_.58.0666c28: 如實智見即字也彌勒大菩提之行體即 T2214_.58.0666c29: 字也故上卷云行願成就入此花臺故云更 T2214_.58.0667a01: 問其相也 T2214_.58.0667a02: 二正開觀想門所 T2214_.58.0667a03: 問經念彼蓮華處者圓明下蓮華歟如何。答 T2214_.58.0667a04: 圓明中未敷蓮華也。問所言處者指花實歟 T2214_.58.0667a05: 指八葉歟如何。答指花實也經云意處也經 T2214_.58.0667a06: 云又云心位又云内心處疏云干栗太又云凡 T2214_.58.0667a07: 夫肉心論云凡人心如合蓮是也。問何故不 T2214_.58.0667a08: 指八葉耶。答花實心體也八葉心徳也。故云 T2214_.58.0667a09: 爾也。問鬚蘂敷者何等義耶。答諸法門眷 T2214_.58.0667a10: 屬具足成就義*也所謂文殊觀音地藏除蓋 T2214_.58.0667a11: 障等無量大眷屬也。問花臺阿字門者指須 T2214_.58.0667a12: 彌頂花臺阿字歟如何。答不然圓明中未敷 T2214_.58.0667a13: 蓮及黄白二枚字也。問此二枚阿字餘處 T2214_.58.0667a14: 有文義耶。答有之。問何等文耶。答入祕密曼 T2214_.58.0667a15: 荼羅位疏云從阿而出又從阿而入也此兩 T2214_.58.0667a16: 頭上下指兩字明一切法出入即同法界
T2214_.58.0667a22: 珠寶珠遍滿法界口誦阿字隨疲即寢印用率
T2214_.58.0667a25: 之機根從巧色摩尼身出巧色摩尼語示巧 T2214_.58.0667a26: 色摩尼心故云爾也。問深居圓鏡中者其意 T2214_.58.0667a27: 如何。答此指輪上圓滿淨月輪也。問疏云此 T2214_.58.0667a28: 中復有坐起威儀衆多祕法不別出之此經聖
T2214_.58.0667b02: 淺深二意其淺略分如白檀曼荼羅所記之 T2214_.58.0667b03: 彼亦有淺深可思之今依悉地出現品已下 T2214_.58.0667b04: 説相者是則深祕次第法則也。問説相如何。 T2214_.58.0667b05: 答祕密曼荼羅品入法品入位品持明禁戒品 T2214_.58.0667b06: 阿闍梨眞實智品等中處處説之是即聖者所 T2214_.58.0667b07: 祕故一純不説之處處散説是故持誦人識經 T2214_.58.0667b08: 旨得疏意前後補而可行也故十七卷云此 T2214_.58.0667b09: 經皆前後相成共爲一事綺互其文行者甚須
T2214_.58.0667b14: 心如意寶珠之觀智爲内證眞實眞言行是 T2214_.58.0667b15: 即十方三世諸佛同一本誓一道一行更無異 T2214_.58.0667b16: 路故云如是眞實心古佛所宣説龍論引此文 T2214_.58.0667b17: 證眞言正行誠有所由哉。問若然者其形色 T2214_.58.0667b18: 造作樣如何。答如範尊更不可別出也。問經
T2214_.58.0667b22: 答前字依教理發如實菩提心之位也。此 T2214_.58.0667b23: 字行此眞實眞言依成等正覺即等同寂 T2214_.58.0667b24: 靜法身之位也。故疏十五云初依佛教發心
T2214_.58.0667b27: 竟現前是故更入菴字門此是將用成就菩提 T2214_.58.0667b28: 心也如世蓮華依水而長若無水者不久枯朽 T2214_.58.0667b29: 行者菩提之心亦復如是若無三昧水灌注其ノ
T2214_.58.0667c05: 是則理智具足定惠成就方圓曼荼羅也以 T2214_.58.0667c06: 此圓點三昧之定水遍入字身分滌除其 T2214_.58.0667c07: 垢障同本地法身是則瑜伽中行者大定智 T2214_.58.0667c08: 悲相好具足之身也。所謂大定者字也大 T2214_.58.0667c09: 智者圓點也大悲者眞我業用也。復大定者 T2214_.58.0667c10: 言身靜體義即手印跏趺之身密也大智者 T2214_.58.0667c11: 覺道圓滿義即照了觀察之意密也大悲者拔 T2214_.58.0667c12: 苦與樂義即説法利生之口密也是即即事而 T2214_.58.0667c13: 眞源底内證眞實祕觀也。大師字房即此
T2214_.58.0667c17: 問前説字三昧祕觀於佛體已何故亦説 T2214_.58.0667c18: 字觀智耶。答此字是毘盧舍那不思議 T2214_.58.0667c19: 法界心之智光也。故以此清淨無塵垢之明 T2214_.58.0667c20: 燈速觀照心蓮華臺上本地法身之實相即知 T2214_.58.0667c21: 見右佛所行之直道故云無垢妙清淨圓鏡常
T2214_.58.0667c24: 無垢惠眼速疾了達心蓮華之實相也。問經
T2214_.58.0667c27: 智直觀照心處令圓鏡而現前已然於此圓 T2214_.58.0667c28: 鏡所現之法作著幔不能進於後位故以相不 T2214_.58.0667c29: 可得字觀達彼所現之法相即相而無相也 T2214_.58.0668a01: 即無相而相也相之當體不生離諸相而不求 T2214_.58.0668a02: 大空空之當體相本離無相而不論諸相是故 T2214_.58.0668a03: 相與無相畢竟不可得故更不生著幔也故云
T2214_.58.0668a08: 取説不可得皆從因業生之偈是即於所現所 T2214_.58.0668a09: 禮海會之聖衆爲令不生愛慢也。故祕記云 T2214_.58.0668a10: 於十喩觀密嚴海會眼前時觀如陽焔其心如 T2214_.58.0668a11: 何若思是至極也其意留著又作慢心譬如磨
T2214_.58.0668a14: 已上當品中始説出世無上祕觀行從此 T2214_.58.0668a15: 已下諸品所説祕密瑜伽妙行皆是此品 T2214_.58.0668a16: 餘分也。故疏云從此品以前説眞言之果 T2214_.58.0668a17: 從此品以從次第明修行入證之方便從此 T2214_.58.0668a18: 爲首也此中復有坐起威儀衆多祕法不別
T2214_.58.0668a22: 三表説轉字輪曼荼羅行所 問經云善男子
T2214_.58.0668a25: 此一字中入一切字入此一字於一切法旋轉
T2214_.58.0668a29: 四問疏云此菩薩以金剛杵上而有蓮華臺以 T2214_.58.0668b01: 此爲座也金剛即是諸佛智印也此佛智印
T2214_.58.0668b04: 祕中獨金剛杵也。此是獨一法界大智竪 T2214_.58.0668b05: 徹三世之表示也。蓮華臺者彼輪上蓮華也 T2214_.58.0668b06: 是則横遍八方表示也坐此上執金剛身即 T2214_.58.0668b07: 寶珠當體也。問如擲金剛在虚空中迴轉而
T2214_.58.0668b10: 施轉然後下於地也。是則三昧耶身也如 T2214_.58.0668b11: 三昧耶身羯磨身亦於金剛蓮臺上而旋轉無
T2214_.58.0668b14: 菩薩聞字輪時内心踊躍歡喜是即此花臺 T2214_.58.0668b15: 旋轉無盡義也。於金剛上者上求義即自證 T2214_.58.0668b16: 表示也。而下者下化義即化他表示也。爲示 T2214_.58.0668b17: 本地法身之佛故住蓮華合掌印也彼第 T2214_.58.0668b18: 九品之意可思之。當下時者五智五大和合 T2214_.58.0668b19: 尊形從自證大空而下相似故三形尊形上 T2214_.58.0668b20: 下旋轉與彼陀羅尼形字旋轉而相應無二 T2214_.58.0668b21: 無別也。故云當下時與擲杵空中迴轉而下
T2214_.58.0668b25: 五佛説伽陀自加持所 問經云我一切本初
T2214_.58.0668b28: 所謂自性清淨妙蓮字不生圓明是*則一 T2214_.58.0668b29: 切諸法所依止也。故疏釋我字云如梵音云
T2214_.58.0668c06: 有阿聲此阿即是本不生義也此本初不生 T2214_.58.0668c07: 大空自性清淨而衆徳圓滿是即大我之體也 T2214_.58.0668c08: 聞此大我之自稱故覺自性心蓮華臺上 T2214_.58.0668c09: 字圓明同本地法身是即説法義也更問此意
T2214_.58.0668c12: 然今此阿字本初不生故無有壽量際限是 T2214_.58.0668c13: 常住不變之體性本地法身之大我也是故 T2214_.58.0668c14: 此常住不變之大我雖爲諸法之所依止不 T2214_.58.0668c15: 變之大我更無有所依止是即説法意也故云 T2214_.58.0668c16: 爾也 T2214_.58.0668c17: 問本寂無有上此本字中即有阿聲即本不
T2214_.58.0668c20: 句我梵音有阿聲又末句本寂本字有阿聲是 T2214_.58.0668c21: 即此偈兩頭上下有阿字彼本地法身如意寶 T2214_.58.0668c22: 珠理智二法身義也。例如入祕密曼荼羅位
T2214_.58.0668c27: 聲意明從阿而出又從阿入也。此兩頭上下 T2214_.58.0668c28: 指兩阿字明一切法出入阿同法界之體也
T2214_.58.0669a02: 之體也可思之 T2214_.58.0669a03: 七勝願佛菩提座所 問經云以加持故執金
T2214_.58.0669a06: 提坐也。所謂佛菩提者自性本地法身也。 T2214_.58.0669a07: 座者字方坐即是金剛不壞大菩提心之坐 T2214_.58.0669a08: 四重法界諸尊羅列故號爲佛菩提坐即字 T2214_.58.0669a09: 輪坐也。從此生字如從乳出酪從 T2214_.58.0669a10: 生字如從酪出生蘇從生字如從生 T2214_.58.0669a11: 蘇出熟蘇此四合成 T2214_.58.0669a12: 離不別故云今現菩提坐亦如酪中現蘇諸
T2214_.58.0669a15: 八授彼三自歸所 問疏云此三歸謂印法也
T2214_.58.0669a20: 三昧耶印次更有一印下當説之者指法界生 T2214_.58.0669a21: 印所以然者但經説入佛三昧耶轉法輪二印 T2214_.58.0669a22: 不説法界生印故疏家法界生印必定可有之 T2214_.58.0669a23: 覺召故云次更有一印下當説之是亂脱也。 T2214_.58.0669a24: 下密印品説之故云下當説之也。次法輪印 T2214_.58.0669a25: 護諸身分者轉法輪印也故是即三種三昧宛
T2214_.58.0669a29: 者以法界生印印心也。次印更問者指轉法 T2214_.58.0669b01: 輪印也。然言上云金剛有情具縁品中轉法 T2214_.58.0669b02: 輪眞言表名云金剛薩埵加持眞言曰指此文 T2214_.58.0669b03: 云上云金剛有情也。供養次第卷亦以同之。 T2214_.58.0669b04: 但妙印鈔依疏第八卷宣一途之義所謂疏八 T2214_.58.0669b05: 云以入佛三昧耶印印其頂次以法界生印印 T2214_.58.0669b06: 心又作轉法輪印印齊輪上各三誦彼眞言次 T2214_.58.0669b07: 即轉彼心中阿字門爲嚩字門結金剛薩埵印
T2214_.58.0669b11: 也。問上法界自性印結之彼法輪印次結
T2214_.58.0669b15: 次可結之而釋成也此是阿闍梨自加持次第 T2214_.58.0669b16: 也
T2214_.58.0669b20: 智戒所記之 T2214_.58.0669b21: 十第三印所 問此印印義如何。答此印雖 T2214_.58.0669b22: 有無量義門且略立十六門攝餘所謂一本有
T2214_.58.0669c05: 覺悟遲速機根不同性欲即異遂使二教殊轍
T2214_.58.0669c11: 二空指並直立也依證此二空故普現色身妙
T2214_.58.0670a05: 謂八指前八地也二空九地十地也合掌當體 T2214_.58.0670a06: 即十一地也是故住心品中以十心配當時前 T2214_.58.0670a07: 八心宛前八地從第八心中出殊勝決定二心 T2214_.58.0670a08: 即爲九地十地此十地滿足位爲第十一是 T2214_.58.0670a09: 則前八地八葉也九地十地大智大悲也此 T2214_.58.0670a10: 悲智平等位爲第十一地也。只是自性清淨 T2214_.58.0670a11: 心蓮華臺上衆徳更削淺深高下梯登不同彼 T2214_.58.0670a12: 顯教遷登之義也。故祕記云是密教所謂横
T2214_.58.0670a17: 深欲諸有情又云時觀自在菩薩以手中鏡 T2214_.58.0670a18: 擲於虚空寂然一體還住手中然此金剛智
T2214_.58.0670a24: 具故一一指各具五凡五聖展轉不可思議也 T2214_.58.0670a25: 如此十界本來平等無二無別也。故疏六云六 T2214_.58.0670a26: 趣衆生與毘盧舍那本無二體但隨衆生種種
T2214_.58.0670b09: 已還閉閉已還開是故一多自在平等也以 T2214_.58.0670b10: 一多自在平等・故能除一切蓋障得入法界平
T2214_.58.0670b14: 實證知三平等故於盡空法界作最自在業用 T2214_.58.0670b15: 衆生以妄相顛倒故不如實知三平等故沈 T2214_.58.0670b16: 淪生死海不能作自在業用如是三業平等平 T2214_.58.0670b17: 等遍滿法界有佛無佛性相常然也然諸佛微 T2214_.58.0670b18: 細最微密故云三密衆生不知故自隱密故亦 T2214_.58.0670b19: 云三密是衆生三密行者三密諸佛三密本來 T2214_.58.0670b20: 平等得入此三平等故必定師子吼令一切衆 T2214_.58.0670b21: 生入此三平等地而令受現法樂故瑜祇云稱
T2214_.58.0670b25: 語意身也所謂從巧色摩尼身出巧色摩尼語 T2214_.58.0670b26: 示巧色摩尼心如是三密各顯佛陀形遍滿法 T2214_.58.0670b27: 界是則三部聖衆也此三部聖衆各現種種 T2214_.58.0670b28: 隨類之形説種種所宜聞之法開種種觀昭 T2214_.58.0670b29: 之門護一切衆生大菩提心及微少之善根令 T2214_.58.0670c01: 不爲四魔三障之損失各從一門而令得入法
T2214_.58.0670c06: 般若離聚集果縛故身爲解脱如是無相身 T2214_.58.0670c07: 無知般若難思解脱平等平等無二無別故 T2214_.58.0670c08: 噉食諸我我所令歸入平等法界故瑜祇云離
T2214_.58.0670c12: 身者佛也口輪所説法文名法寶故云語者法 T2214_.58.0670c13: 也思量定惠名和合僧故云意者僧也復次左 T2214_.58.0670c14: 名法寶所謂能知之五大也右名僧寶所謂 T2214_.58.0670c15: 能知之五大*也合掌名爲佛寶不二平等之 T2214_.58.0670c16: 體也如此身口意三密持三寶常住體自證圓
T2214_.58.0670c19: 之此十六平等攝金剛界曼荼羅一一諸 T2214_.58.0670c20: 尊亦攝胎藏曼荼羅故知今此祕印曼荼 T2214_.58.0670c21: 羅之具體法身也 T2214_.58.0670c22: 問曰以十六大菩薩而爲依馮有何等意耶。 T2214_.58.0670c23: 答此印名爲淨三業印是即十六生滿足印也 T2214_.58.0670c24: 故明有十六字是即十六大菩薩種子眞言也
T2214_.58.0671a03: 而可攝衆徳何故今唯以十六大菩薩而成義 T2214_.58.0671a04: 耶。答擧惠門十六尊攝定門十六尊此定惠 T2214_.58.0671a05: 三十二尊和合而成五佛故擧十六尊而三十 T2214_.58.0671a06: 七尊死然也。又開八葉即十六大菩薩也合 T2214_.58.0671a07: 十六即八葉也故十六與八葉只開合異也是 T2214_.58.0671a08: 故擧十六即八葉宛然也故以十六大菩薩成 T2214_.58.0671a09: 義時兩部萬徳皆悉攝盡故依中略擧十六大 T2214_.58.0671a10: 菩薩也。問何故此印名如法華印耶。答如者 T2214_.58.0671a11: 如如平等義謂諸佛如如常住一切衆生如如 T2214_.58.0671a12: 常住非情器界如如常住平等平等無有變易
T2214_.58.0671a15: 而去。故祕記云如去謂自凡位修行成正覺 T2214_.58.0671a16: 也乘如而往故曰如去如來謂成佛以後悲願
T2214_.58.0671a26: 因果不二法是又此印衆徳也故名法印可思 T2214_.58.0671a27: 之。次華者華藏也悉記云華者理也理遍法 T2214_.58.0671a28: 界藏諸法於其中故曰華藏是華藏最妙樂 T2214_.58.0671a29: 在其中故曰極樂當知極樂與華藏雖名異而
T2214_.58.0671b04: 也者此印又淨菩提心如意寶體也故名華
T2214_.58.0671b18: 校合了 T2214_.58.0671b19: T2214_.58.0671b20: T2214_.58.0671b21: T2214_.58.0671b22: T2214_.58.0671b23: 一阿字同本地法身事 T2214_.58.0671b24: 已上字輪品 T2214_.58.0671b25: 二觀一切法界事 T2214_.58.0671b26: 三能生隨類形事 T2214_.58.0671b27: 四法界印事 T2214_.58.0671b28: 五説三種灌頂事 T2214_.58.0671b29: 六五種三昧耶事 T2214_.58.0671c01: 七畫曼荼羅作法事
T2214_.58.0671c04: 疏十四云。最初阿字即是菩提之心也。若觀 T2214_.58.0671c05: 此而與相應即是同於毘盧舍那法身之體 T2214_.58.0671c06: 也。然者此中深祕如何。答同於毘盧舍那法 T2214_.58.0671c07: 身之體者虚心合掌印也。最初阿字即是菩 T2214_.58.0671c08: 提之心者即明也 T2214_.58.0671c09: 祕密曼荼羅品 T2214_.58.0671c10: 二觀察一切法界所 問疏云。一切法界者即
T2214_.58.0671c13: 三能生隨類形所 問疏云能生隨類形法諸 T2214_.58.0671c14: 法相者。謂入阿字門故即是平等法身也。由
T2214_.58.0671c17: 也。從此印明出生三種世間諸法 T2214_.58.0671c18: 四法界印所 問疏決答此印作何用者。以
T2214_.58.0671c23: 名印法灌頂。亦名無資縁灌頂。亦名具支
T2214_.58.0671c26: 指法界宮也。二空師并弟子。右空大阿闍 T2214_.58.0671c27: 梨。左空新阿闍梨也。謂師弟共得深祕故 T2214_.58.0671c28: 即師弟共入祕密法界宮以盡虚空法界爲道 T2214_.58.0671c29: 場。以盡空法界資縁爲具支支分。供養盡虚 T2214_.58.0671c30: 空遍法界兩部諸尊故云具支灌頂。然此弟 T2214_.58.0672a01: 子法財富世財闕故云無資縁灌頂。又此以 T2214_.58.0672a02: 印法印之令成衆徳故云印法灌頂。又住瑜 T2214_.58.0672a03: 伽而離諸作業故云離作業灌頂 是即以大 T2214_.58.0672a04: 慈悲力故阿闍梨唯爲彼誠心深重之人作之 T2214_.58.0672a05: 爲餘人作之得罪也。具如妙印鈔。問疏此
T2214_.58.0672a08: 心八葉祕密不思議之體性故之爾也。問明 T2214_.58.0672a09: 云何。答字也灌頂義可思之 T2214_.58.0672a10: 二作衆事業灌頂。此中有授明阿闍梨二種 T2214_.58.0672a11: 事業。一切灌頂事業全不出此二種也。大 T2214_.58.0672a12: 師御録并第七卷可思之。三以心傳心灌頂。 T2214_.58.0672a13: 謂師弟倶得瑜伽故離諸時方。以心傳心是 T2214_.58.0672a14: 即以阿闍梨字智心之水灌弟子字理心 T2214_.58.0672a15: 之頂令本有曼荼羅顯現故名爲以心灌頂 T2214_.58.0672a16: 也。具妙印鈔記之 T2214_.58.0672a17: 已上三種攝盡淺略深祕重重無盡一切灌 T2214_.58.0672a18: 頂。能能可面授之 T2214_.58.0672a19: 六五種三昧耶所。問疏云今世尊答略有五
T2214_.58.0672a26: 之旨説之。是即餘經通途説相也。於祕密三 T2214_.58.0672a27: 昧耶者此經獨歩祕奧也。問何故此經獨説 T2214_.58.0672a28: 祕密三昧耶耶。答此經是大日如來甚深祕密 T2214_.58.0672a29: 之奧藏祕中最祕也。故疏云此經聖者所祕
T2214_.58.0672b03: 説之也。問以何得知淺略深祕皆悉説之如 T2214_.58.0672b04: 何。答疏三云又此經文有淺略深祕二釋。就
T2214_.58.0672b07: 也。是故具説五種三昧道也。所謂初三種三
T2214_.58.0672b12: 也。祕密第五要誓祕祕中深祕分也。問若然 T2214_.58.0672b13: 者正經文説祕中深祕深祕中深祕出在何文 T2214_.58.0672b14: 耶。答祕深曼荼羅品第十一云最初正等
T2214_.58.0672b17: 説此法者即通達前法亦不得成故爲最祕要 T2214_.58.0672b18: 也。若解此者一切世間諸漫荼羅悉皆同用
T2214_.58.0672b21: 誠證顯然也。又阿闍梨眞實智品第十六云解
T2214_.58.0672b26: 奧窮諸佛大智明五種三昧盡一切灌頂。如彼 T2214_.58.0672b27: 相傳偈中重重無盡無餘灌頂印可。是故此經 T2214_.58.0672b28: 號大日經王誠有所由哉。然諸流所傳纔得 T2214_.58.0672b29: 此中之一分以爲深極。譬如小冥飮一渧而
T2214_.58.0672c04: 五釋云然祕密曼荼羅復自有五種。第一謂於
T2214_.58.0672c07: 與七重印可云何可得意合耶。答遙見投花
T2214_.58.0672c11: 五重也。但印可文第三重復雖可置傳法而 T2214_.58.0672c12: 略不置之。所以然者實第七重塔圓別祕已體 T2214_.58.0672c13: 三種合而可爲中位也。然爲隱祕彼三平等 T2214_.58.0672c14: 故略祕密初重之傳法開塔圖爲祕密第四重 T2214_.58.0672c15: 也。若無隱祕之義而授者。於祕密内復更 T2214_.58.0672c16: 置傳法智印理明理印智明而爲祕密初重。 T2214_.58.0672c17: 次置五印明不至印五字明而爲祕密第 T2214_.58.0672c18: 二重。次置合掌印縛印明而爲祕密第 T2214_.58.0672c19: 三重。次置兩部阿闍梨位而爲祕密第四重。 T2214_.58.0672c20: 次置塔別祕己體而可爲祕密第五重也。最
T2214_.58.0672c24: 位也。謂塔圖別祕薩埵己體也。但印可文 T2214_.58.0672c25: 略傳法以本有薩埵立第七重陰祕義也。
T2214_.58.0672c28: 帖酉酉厚雙紙等明鏡也。故今七重印可中 T2214_.58.0672c29: 不授之耶。答聊有甚深之祕旨故別不授之 T2214_.58.0673a01: 也。問其祕旨如何。答於此七重印可中毎重 T2214_.58.0673a02: 有五五智之義。所謂初重胎明即五明 T2214_.58.0673a03: 白也。金明終字攝四字。是即如 T2214_.58.0673a04: 如同一體即此身五佛之意大日之外無四 T2214_.58.0673a05: 佛故也。次第二重胎明初字攝 T2214_.58.0673a06: 所謂悉地出現品疏釋四處流出眞言云。從
T2214_.58.0673a09: 四字。有五智具足義上記之可思之。故 T2214_.58.0673a10: 一字攝五智明也。次第三金明胎明初 T2214_.58.0673a11: 字准前可思之。次第四重胎明金明 T2214_.58.0673a12: 亦准知之。次第五重胎金亦准例可知 T2214_.58.0673a13: 之。如是省略七重印可巧兼綩。故別不出 T2214_.58.0673a14: 五智五也。問何故今印可唯七重而不多 T2214_.58.0673a15: 不少耶。答兼綜五部三部衆徳故。所謂初 T2214_.58.0673a16: 二重窮三部萬徳第三重已下五重盡五部衆 T2214_.58.0673a17: 徳也。問然者意云何。答初重中臺也即佛部 T2214_.58.0673a18: 也。第二重胎即蓮華部金金剛部也。故三 T2214_.58.0673a19: 悉地云是故八葉皆是大日如來一體也。是 T2214_.58.0673a20: 故中尊大日是法身也。祕密主金剛惠印是 T2214_.58.0673a21: 般若也。觀自在持蓮華印是解脱也。即身密 T2214_.58.0673a22: 法身徳口密是般若徳意密是解脱徳也。因 T2214_.58.0673a23: 般若故得解脱。解脱因般若。此二依法身
T2214_.58.0673a26: 圓鏡智也。第四重即南方平等性智也。第五 T2214_.58.0673a27: 重即西方妙觀察智也。第六重即北方成所 T2214_.58.0673a28: 作智也。第七重三法平等即中臺法界體性 T2214_.58.0673a29: 智也。故三悉云。然毘盧身土依正相融性相 T2214_.58.0673b01: 同一眞如遍法界大我也。身口意平等如太 T2214_.58.0673b02: 虚空。以虚空爲場以法界爲床。大日如來爲 T2214_.58.0673b03: 令知見此道示二種法身。智法身佛住實相 T2214_.58.0673b04: 理爲自他受用現三十七尊令一切入不二之 T2214_.58.0673b05: 道。理法身佛住如如寂照法然常住不動而 T2214_.58.0673b06: 動現於八葉爲自受用示三重曼荼羅令十界 T2214_.58.0673b07: 證大空。雖是理智之殊廣略之異也本來一 T2214_.58.0673b08: 法曾無殊異萬法歸一字五部同一遮那也
T2214_.58.0673b13: 究極之説也。問若然者所謂究極之説者指 T2214_.58.0673b14: 何等極説耶。答彼塔中大事是也。問疏然大
T2214_.58.0673b20: 言最勝眞實妙行説窮之已。故如來沗引古
T2214_.58.0673b24: 如來一處不説也。故彼品與當所交合相應 T2214_.58.0673b25: 而可修祕密甚深瑜伽也。故云然。前雖説爲 T2214_.58.0673b26: 祕密更有祕中之祕若不説此法者即通達前
T2214_.58.0673c03: 故忘越法記大概。仰願兩部諸尊明照知悲 T2214_.58.0673c04: 心令滿足自利利他大願。今疏其作法者先 T2214_.58.0673c05: 作四方曼荼者先於行者心上想汗栗馱心。 T2214_.58.0673c06: 其形猶如蓮華合而未敷之像。有筋脈約之 T2214_.58.0673c07: 以成八分男上向女下向。觀此蓮華令其開 T2214_.58.0673c08: 敷爲八葉白蓮華。此華臺上觀字黄色方
T2214_.58.0673c11: 羅字燒身刹那悉同於灰燼已。此自灰中出 T2214_.58.0673c12: 生字其色純白素色也。此純白圓明中安 T2214_.58.0673c13: 字。從此字而生水輪猶如白乳注白灰上 T2214_.58.0673c14: 以此方便復生淨菩提心佛種子。即生清淨 T2214_.58.0673c15: 法界之身内外明淨無垢也。如百錬眞金隨 T2214_.58.0673c16: 巧匠之手易成無盡之器當知火動時與風倶 T2214_.58.0673c17: 也。字加空點即缺字也即地水火風空五
T2214_.58.0673c20: 初觀字。黄色方形即自身全成字。同黄 T2214_.58.0673c21: 色方形擧體皆悉字圓明體也。即結五 T2214_.58.0673c22: 印出入息即眞言也。見一相一味之圓明名 T2214_.58.0673c23: 一月。次第二月住水輪自身全成字。同白 T2214_.58.0673c24: 色圓壇。擧體皆悉字圓明也。即結八葉開 T2214_.58.0673c25: 敷印。出入息即眞言也。住一相清淨圓明名 T2214_.58.0673c26: 第二月。次住火輪。自身全成字同赤色三 T2214_.58.0673c27: 角壇。擧體皆悉字赤色圓明也。即結大惠 T2214_.58.0673c28: 刀以出入息爲字眞言。即見一相一味 T2214_.58.0673c29: 字赤色圓明即名第三月。次住風輪中。所謂 T2214_.58.0674a01: 側月也。自身成字同黒色半月壇。擧體皆 T2214_.58.0674a02: 悉字黒色圓明也。即結轉法輪印以出入 T2214_.58.0674a03: 息爲字眞言。即見一相一縁字黒色圓 T2214_.58.0674a04: 明即名第四月。次住方圓曼荼羅自身坐其 T2214_.58.0674a05: 中。齊已下在黄色金剛輪中。齊已上在白色 T2214_.58.0674a06: 圓壇中。自身全成二字同黄白方圓壇 T2214_.58.0674a07: 擧體皆悉白黄和融故即成淺黄色圓明。不 T2214_.58.0674a08: 結印但以出入息爲眞言。即見一相一 T2214_.58.0674a09: 味無著離我寂滅平等大空明朗即名第五 T2214_.58.0674a10: 月。次住半月三角曼荼羅。自身處其中。齊已 T2214_.58.0674a11: 下風輪半月黒色也。齊已上火輪三角赤色 T2214_.58.0674a12: 也。自身全成二字。同黒赤半月三角壇 T2214_.58.0674a13: 擧體皆悉黒赤和合故即成黒赤色圓明。不 T2214_.58.0674a14: 結印但以出入息爲眞言即見六大無礙
T2214_.58.0674a18: 淨菩提心平正之心地即成就大悲胎藏佛海 T2214_.58.0674a19: 會莊嚴。所謂以金銀等五色寶而間錯莊嚴 T2214_.58.0674a20: 其地。此地上垂大寶蓋。而平正大地與此寶 T2214_.58.0674a21: 蓋凾蓋相稱理智平等而遍滿佛刹。於此周 T2214_.58.0674a22: 遍法界六大平正大地上安四方門標。所謂 T2214_.58.0674a23: 於東方盡空法界立二寶柱。其上置横栝其 T2214_.58.0674a24: 南方上各安半月。其上有光焔威光熾盛如 T2214_.58.0674a25: 朝日日光。而其門標上懸五色種種綵色幡 T2214_.58.0674a26: 及寶鐸白拂種種名衣等。次於南方盡空法 T2214_.58.0674a27: 界安門標。上置横栝其上有仰月。其上如意 T2214_.58.0674a28: 寶珠或五。自餘莊嚴悉如東方。次於西方 T2214_.58.0674a29: 盡空法界安門標置横栝。其上有仰月。其上 T2214_.58.0674b01: 有蓮華臺。自餘莊嚴悉如東方。次於北方盡 T2214_.58.0674b02: 空法界安門標。上置横括其上有仰月。其上 T2214_.58.0674b03: 有商佉。自餘莊嚴悉如東方。上來一一門標 T2214_.58.0674b04: 莊嚴皆是其深祕藏表示也。謂東方表勇健 T2214_.58.0674b05: 菩提心降伏四魔三障。所謂二柱者本有大 T2214_.58.0674b06: 智大悲也。即寶幢及普賢也。其上横括悲智 T2214_.58.0674b07: 平等義相也。二之三角表旗即字地大表 T2214_.58.0674b08: 示也。横括上二半月即字水大表示也。一 T2214_.58.0674b09: 之三角火大也。一之半月風大也。一之三角 T2214_.58.0674b10: 一之半月和合即空大也。是則祕記所言方 T2214_.58.0674b11: 圓之人法也。半月上光焔即如實大智識大 T2214_.58.0674b12: 也。所謂悲智平等六大法界大菩提心也。白 T2214_.58.0674b13: 拂謂拂自他之塵勞令無垢清淨義也。寶鈴謂 T2214_.58.0674b14: 隨宜説法令他一切衆生住歡喜悦樂義也。 T2214_.58.0674b15: 名衣大悲覆護義也。寶幡謂萬善萬行招集 T2214_.58.0674b16: 義。已上東方大菩提心標示也。次南方門標 T2214_.58.0674b17: 者是大智大悲平等表示也。謂二柱開敷花 T2214_.58.0674b18: 及虚空藏也。横括如東方不二之義也。旗 T2214_.58.0674b19: 並半月亦如東方。即五大表示也。其上五 T2214_.58.0674b20: 者。片方五五大義也片方五五智義也。 T2214_.58.0674b21: 所謂東方六大法界大菩提心如實修行。即 T2214_.58.0674b22: 五智五大三平等妙行也。白拂寶鐸等莊嚴 T2214_.58.0674b23: 皆如東方義門。是即有大悲萬行功徳法門 T2214_.58.0674b24: 也。次西方門標者是亦悲智具足義門也。謂 T2214_.58.0674b25: 一柱阿彌陀一柱觀音也。横括不二平等義 T2214_.58.0674b26: 也如上記之。旗及仰月是亦上如記之。其 T2214_.58.0674b27: 上蓮華臺者是則依南方大悲行願故證得本 T2214_.58.0674b28: 有華臺表示也。白拂寶鐸等無盡莊嚴是本 T2214_.58.0674b29: 有心蓮華臺上無量功徳法門也。次北方門 T2214_.58.0674c01: 標者是又悲智具足義也。謂一柱天鼓音佛 T2214_.58.0674c02: 也。一柱慈氏也。横括不二平等義也。旗及 T2214_.58.0674c03: 仰月如上五大具足義門也。其上商佉既得 T2214_.58.0674c04: 入西方自證華臺已。故常於三世示現三部 T2214_.58.0674c05: 無盡莊嚴吹大法螺驚覺一切衆生生死長夜 T2214_.58.0674c06: 令證得不生不滅大涅槃表示也。白拂等無 T2214_.58.0674c07: 盡莊嚴者普現色身三昧功徳法門也。問若 T2214_.58.0674c08: 然者如此門標等與經疏前後文如何相應
T2214_.58.0674c13: 問答授。是即悲智離間成八葉 T2214_.58.0674c14: 即前八地也。還合八葉爲九地十地合九十 T2214_.58.0674c15: 爲第十一地。今八柱離開義亦如是。此即即 T2214_.58.0674c16: 事而眞故約四門表示八葉心蓮華萬徳也。 T2214_.58.0674c17: 旗及仰月者即五大也。悉地出現品所説 T2214_.58.0674c18: 是也。光焔五蓮華螺貝者五佛 T2214_.58.0674c19: 三昧耶身也。即悉地出現品所説 T2214_.58.0674c20: 是也。故知一一標示莫不表示前後所説祕 T2214_.58.0674c21: 密眞言深義也。問於八方隅建摩尼幢者其 T2214_.58.0674c22: 標幟如何。答是表毘盧舍那八種智徳。即 T2214_.58.0674c23: 開此八徳爲十六大生。前開四點爲十一地。 T2214_.58.0674c24: 是即胎金不二之深旨也。故經第一云八葉 T2214_.58.0674c25: 正圓滿鬚蘂皆嚴好金剛之智印遍出諸葉間
T2214_.58.0674c28: 也。妙音衆鳥表大悲應現隨類説法之義也。
T2214_.58.0675a02: 者表示如何。答如天寶樹出現種種無量珍 T2214_.58.0675a03: 妙之具。毘盧舍那大悲萬徳出生寶樹亦如 T2214_.58.0675a04: 是隨種種無量衆生願樂無不出現種種未曾 T2214_.58.0675a05: 有珠玉珍寶世間出世間一切樂具即此表示
T2214_.58.0675a08: 五智所成功徳重重無盡無有邊際。瑜祇言 T2214_.58.0675a09: 大日金剛峯 微細住自然
T2214_.58.0675a12: 願風所吹大菩提心寶柱上而鎭翻表示也。
T2214_.58.0675a15: 柔軟如繒綿無礙如虚空。十方三世淨妙快 T2214_.58.0675a16: 樂皆悉莫攝在於此中無量樂器不繋而自然 T2214_.58.0675a17: 調韻。是即表三平等自受法樂三世常恒自 T2214_.58.0675a18: 然無作也。如是一一次第觀想已然後於此 T2214_.58.0675a19: 平等法界萬徳莊嚴大地上觀想八葉大蓮華 T2214_.58.0675a20: 王。於八葉各上觀字。即成四方四角尊。一 T2214_.58.0675a21: 一尊心上觀字成八之五。即八柱也。一 T2214_.58.0675a22: 一寶柱各放五色光明普照虚空法界。一一 T2214_.58.0675a23: 光明成無數含室功徳莊嚴帝網重重不可思 T2214_.58.0675a24: 議也。此樓閣上有五箇寶幢。一一寶幢各放 T2214_.58.0675a25: 無數光照法界。凡一一微妙莊嚴不可勝計。 T2214_.58.0675a26: 於此五峯八柱法界樓閣中置十字羯磨。其 T2214_.58.0675a27: 羯磨齊立獨金剛。其上置八輻輪。其上 T2214_.58.0675a28: 有八葉蓮華。其上有月輪。故入位品云無量 T2214_.58.0675a29: 菩薩隨福所感宮室殿堂意生之座如來信解
T2214_.58.0675b03: 宮。從如來信解生其坐羅烈亦作三重如 T2214_.58.0675b04: 上。大悲藏生曼荼羅布列次第也。又經初 T2214_.58.0675b05: 品云如來信解遊戲神變生大樓閣寶王高無 T2214_.58.0675b06: 中邊諸大妙寶王種種間飾菩薩之身爲師子
T2214_.58.0675b09: 理智不二深旨率都婆總號深義也。次菩薩 T2214_.58.0675b10: 之身爲師子坐者。今令所説意生坐是也。 T2214_.58.0675b11: 是即以如意輪習此坐之全體。所謂彼菩薩 T2214_.58.0675b12: 第三印二手外縛蓮華也。立合二頭指如寶 T2214_.58.0675b13: 形即寶珠也。二大指並立二字也。二無名 T2214_.58.0675b14: 指立合即獨金剛也。二小指交立即羯磨 T2214_.58.0675b15: 也。二中指縛輪也。同心呪輪也。蓮 T2214_.58.0675b16: 也。寶珠也。光明即獨金剛 T2214_.58.0675b17: 也。羯磨也。是以延命院口決如意輪輪手 T2214_.58.0675b18: 即法界生印也。拳羯磨也。風指獨也。輪即
T2214_.58.0675b24: 寶光。蓮華即羯磨。如如同一體。即此身五佛 T2214_.58.0675b25: 之金剛坐是也。故當所經云羯磨金剛。其上
T2214_.58.0675b28: 印上畫作蓮華。仰而半敷令此十字如花莖
T2214_.58.0675c09: 法故而現菩提坐最勝阿字句大因陀羅輪。
T2214_.58.0675c14: 則五智圓滿表示也。問以何得知五智圓滿 T2214_.58.0675c15: 示如何。答瑜祇云金剛即寶光蓮華即羯
T2214_.58.0675c18: 蓮華者西方即輪上蓮華也。羯磨者最下十 T2214_.58.0675c19: 字羯磨即北方也。如如同一體者中方也。即 T2214_.58.0675c20: 輪也。摧四佛心地令至如如平等地。即大日 T2214_.58.0675c21: 普門三昧地也。故以輪爲三昧耶形而中間 T2214_.58.0675c22: 安之。餘自可見也。如是如法觀想已然後於 T2214_.58.0675c23: 最上滿月圓明中觀未敷蓮華像。以前獨 T2214_.58.0675c24: 金剛而成莖八葉鬚蘂妙好也。漸開敷微妙 T2214_.58.0675c25: 清淨如水中蓮華適得日光之照用盛開敷 T2214_.58.0675c26: 微妙清淨。當於此蓮臺上之八方及中央置 T2214_.58.0675c27: 九白點。其上置黄白二枚字。從此黄白 T2214_.58.0675c28: 字各放光。其光和融而淺黄色也。是即淨法 T2214_.58.0675c29: 界色與金剛智體和合故淺黄色也。其光暉 T2214_.58.0676a01: 普周遍盡空法界照明一切衆生。其暉盛猛 T2214_.58.0676a02: 如合衆星。其光暉威猛熾盛如合會千電聚 T2214_.58.0676a03: 集億日即是淨菩提心如意寶珠形。而從一 T2214_.58.0676a04: 一色光出生無量無邊不可思議如意寶珠。 T2214_.58.0676a05: 令遍滿盡空法界海。從巧色摩尼身出巧色 T2214_.58.0676a06: 摩尼語示巧色摩尼法。令普門法界六道四 T2214_.58.0676a07: 生及三乘根機内薫密益捨邪歸正發心修行 T2214_.58.0676a08: 終證大菩提。如是觀想相應名眞實眞言行。 T2214_.58.0676a09: 是即古佛所宣説也。故當所經云於彼大蓮 T2214_.58.0676a10: 印大空點莊嚴八葉悉圓整也。善好具鬚蘂
T2214_.58.0676a13: 點。即是臺及八葉中各想一點也。此點即是 T2214_.58.0676a14: 大空之證也。此成正覺義也。又云花中安子 T2214_.58.0676a15: 者謂畫蓮子或十或過或減亦無在。於此八
T2214_.58.0676a28: T2214_.58.0676a29: T2214_.58.0676b01: T2214_.58.0676b02: T2214_.58.0676b03: T2214_.58.0676b04: 一畫曼荼羅作法之餘
T2214_.58.0676b07: 三阿闍梨眞實智事 T2214_.58.0676b08: 已上阿闍梨眞實智品 T2214_.58.0676b09: 四自性本源戒事 T2214_.58.0676b10: 已上受方便學處品 T2214_.58.0676b11: 五我之自體事 T2214_.58.0676b12: 六百光遍照王布字事 T2214_.58.0676b13: 已上百字生品 T2214_.58.0676b14: 七大智灌頂地事 T2214_.58.0676b15: 已上百字果相應品 T2214_.58.0676b16: 八内心之大我事 T2214_.58.0676b17: 九眞言救世者事 T2214_.58.0676b18: 已上百字位成品 T2214_.58.0676b19: 十自性如是覺名不可得事 T2214_.58.0676b20: 十一字爲本尊事 T2214_.58.0676b21: 問若然者餘所亦有此説耶。答有之。所謂 T2214_.58.0676b22: 入位品云法界幖幟大蓮華王出現如來法界
T2214_.58.0676c07: 不從餘所生即從意生。意即是花無二無別
T2214_.58.0676c16: 明從阿而出又從阿而入也。此兩頭上下指
T2214_.58.0676c19: 品而爲出世成就正行也。疏一云心自證心
T2214_.58.0676c26: 彼種子之中有兩箇字。即是現智和合義
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