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金剛頂大教王經私記 (No. 2225_ 曇寂撰 ) in Vol. 61

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T2225_.61.0225a01: 身文是此大我上從法身下至蠢動。皆悉同
T2225_.61.0225a02: 等無有増滅。普賢菩薩同一體性。故云我
T2225_.61.0225a03: 普賢。疏云。我是假我非是神我云云　今云。神
T2225_.61.0225a04: 我當體即是普賢。豈簡神我乎。維摩云。以
T2225_.61.0225a05: 要言之。六十二見及一切煩惱皆是佛種文
T2225_.61.0225a06: 六十二見是神我。佛種即普賢。神我豈非普
T2225_.61.0225a07: 賢耶。而若捨神我即是斷佛種也。降三
T2225_.61.0225a08: 世眞言釋visamaye奇哉怪哉。是明三界主
T2225_.61.0225a09: 宰mahezvera。大我當體即是普賢大菩提性。
T2225_.61.0225a10: 故爲hahaha大笑。云奇哉怪哉。即與此
T2225_.61.0225a11: 中同也　堅薩埵自然者。明所嘆徳也。堅
T2225_.61.0225a12: 謂堅固。梵云vajra。是此我體阿字門金剛性。
T2225_.61.0225a13: 金剛能壞物更無壞金剛者。故歎其不生
T2225_.61.0225a14: 不滅常恒不變體云堅。有此金剛堅固性
T2225_.61.0225a15: 名爲薩埵。述&T047368;第二二十五明數論三徳云。
T2225_.61.0225a16: 三徳者梵云薩埵。此云有情亦言勇健。今
T2225_.61.0225a17: 取勇義。梵云刺闍。此名爲微。牛毛塵等
T2225_.61.0225a18: 皆名刺闍。亦名塵坌。今取塵義。梵云答
T2225_.61.0225a19: 摩。此名爲闇。鈍闇之闇。三徳應名勇塵闇
T2225_.61.0225a20: 也。若傍義翻舊名染麁黒。今云黄赤黒。舊
T2225_.61.0225a21: 名喜憂闇。今名貪瞋癡。舊名樂苦癡。今言
T2225_.61.0225a22: 樂苦捨文　解云。内外雖異我即無異。何者
T2225_.61.0225a23: 一切衆生皆是本有薩埵故。彼所立薩埵即是
T2225_.61.0225a24: 堅薩埵也。故薩王愛三菩薩即是彼三徳也。
T2225_.61.0225a25: 勇者今亦翻云勇。染即染愛具如
祕經		黄者a字
T2225_.61.0225a26: 大因陀羅。黄色金剛大我本性色也。喜謂歡
T2225_.61.0225a27: 喜。此菩薩即初歡喜地三昧也。貪者即金剛
T2225_.61.0225a28: 薩埵三昧具如理
趣經等		樂者mah@asukha大樂。是此
T2225_.61.0225a29: 六名皆是金剛薩埵三昧。故云。釋云佛爲金
T2225_.61.0225b01: 剛薩埵。説大樂大貪染加持現證瑜伽云云
T2225_.61.0225b02: 亦六數者薩埵相應之數。故理趣經十八會
T2225_.61.0225b03: 中第六會説。於第六天説深義應思。是此
T2225_.61.0225b04: 薩埵一切衆生法爾具足。非是佛所造作亦
T2225_.61.0225b05: 非他所傳授。故云自然。自然即法爾。此不
T2225_.61.0225b06: 生不滅體性云堅薩埵自然。宋譯云自然生。
T2225_.61.0225b07: 四卷六卷並云自然出現。今經五字爲句故
T2225_.61.0225b08: 略云自然。薩埵自然者是普賢身。此身顯現
T2225_.61.0225b09: 故云生。上所謂生普賢摩訶菩提薩埵身
T2225_.61.0225b10: 即是也。又自然生者明修生義。本有薩埵
T2225_.61.0225b11: 依因縁顯發。非是始生故云自然生　從
T2225_.61.0225b12: 堅固無身者。堅固謂指堅薩埵自然。此處不
T2225_.61.0225b13: 生不滅金剛自性。本來清淨湛如虚空身
T2225_.61.0225b14: 名聚集。如是清淨法界豈有聚集義。故云
T2225_.61.0225b15: 無身。應知本覺大空云堅固無身。從此虚空
T2225_.61.0225b16: 本無中發起一分明相。菩提之牙故云獲得
T2225_.61.0225b17: 薩埵身。此身者謂功徳聚集義。前所擧開題
T2225_.61.0225b18: 中云。身由積聚立義。如來具戒定慧等五
T2225_.61.0225b19: 分法身乃至三十七菩提分法十八不共法。如
T2225_.61.0225b20: 是無量法以爲佛體故以身名之文初地菩
T2225_.61.0225b21: 薩分得此等功徳故。疏釋除一切蓋障信解
T2225_.61.0225b22: 力故。不久勤修滿足一切佛法文云。以如是
T2225_.61.0225b23: 正見猶若金剛。即是最上堅信解力。依此
T2225_.61.0225b24: 進修如實巧度故。得諸佛力無所畏解脱三
T2225_.61.0225b25: 昧。及餘無量佛法皆悉成就也文　初地菩薩
T2225_.61.0225b26: 獲得此等本性功徳。云佛樹牙生。亦云菩
T2225_.61.0225b27: 提心生。謂之獲得薩埵身也。若依菩提心
T2225_.61.0225b28: 論。堅固無身喩合宿之際本有菩
提心		獲得金剛
T2225_.61.0225b29: 薩埵身猶如一日月。論云發起本心中分明
T2225_.61.0225c01: 是也
T2225_.61.0225c02:
T2225_.61.0225c03:
T2225_.61.0225c04:
T2225_.61.0225c05: 金剛頂大教王經私&T047368;第九
T2225_.61.0225c06: 　沙門曇寂撰　
T2225_.61.0225c07: 時普賢大菩提至復請教令。宋譯云。如理而
T2225_.61.0225c08: 住復請教示。餘同今經。六卷云。爾時普賢
T2225_.61.0225c09: 大菩薩從佛心出。於一切如來前月輪中
T2225_.61.0225c10: 住而請教示。訣云。經云爾時普賢至請教示
T2225_.61.0225c11: 等。此第三現請也。釋曰。謂普賢菩薩住佛
T2225_.61.0225c12: 心中得佛加持。佛加持故從心出現住月
T2225_.61.0225c13: 輪中。月輪者菩提心相也。表以菩提心爲
T2225_.61.0225c14: 法界故。即一切有情普賢菩提心之所攝持。
T2225_.61.0225c15: 爲諸有情請佛教示。普賢授教一切有情亦
T2225_.61.0225c16: 復如是。梵網云。微塵菩薩衆由是成正覺
T2225_.61.0225c17: 文　解云。現請者謂薩埵身從世尊心下。故
T2225_.61.0225c18: 云現。爲諸衆生而請教令。故云現請也。
T2225_.61.0225c19: 教謂教命。令律也法也。曲禮畏法令。註疏
T2225_.61.0225c20: 令教訓也。已上明普賢自證故科云還源。
T2225_.61.0225c21: 自下明化他。於中初請教令也。普賢菩薩
T2225_.61.0225c22: 住佛心中者。謂初發起分明。是云住佛心
T2225_.61.0225c23: 中。即自證也。若唯住自證。則諸有情不能
T2225_.61.0225c24: 以是蒙益。是以諸佛加持令不住自證。故
T2225_.61.0225c25: 云得佛加持從心出現等。月輪者菩提心相
T2225_.61.0225c26: 者。無相菩提無相可示。故以月輪示其相
T2225_.61.0225c27: 状。圓明月輪即普賢菩提心相状也。前釋爲
T2225_.61.0225c28: 數多月輪文云。清淨圓滿猶如月輪。即大
T2225_.61.0225c29: 菩提相也。月輪者圓明菩提心。所住法界故
T2225_.61.0226a01: 云表以菩提心即爲法界。法界謂理法界。兩
T2225_.61.0226a02: 卷教王上三紙云。法安住法位是名爲法界。
T2225_.61.0226a03: 前所謂堅薩埵是也。由智住理故。薩埵智心
T2225_.61.0226a04: 住月輪中而請教令。故宋譯云前月輪中
T2225_.61.0226a05: 如理而住。即一切有情下釋請教令。謂一切
T2225_.61.0226a06: 有情皆具普賢心。依此心發菩提心修菩
T2225_.61.0226a07: 提行成菩提果。從因至果皆依此心。故云
T2225_.61.0226a08: 普賢菩提心之所攝持。此擧本有普賢攝持
T2225_.61.0226a09: 衆生。以爲修生普賢請教令之起因也。爲
T2225_.61.0226a10: 諸有情等者。明修生普賢現請。謂普賢菩薩
T2225_.61.0226a11: 自證此心發起分明故。爲一切衆生請教
T2225_.61.0226a12: 令也。普賢授教等者。如本有普賢攝持衆
T2225_.61.0226a13: 生。修生普賢亦復如是請佛教令。現教授
T2225_.61.0226a14: 有情故云亦復如是。應知對本有攝持顯
T2225_.61.0226a15: 修生教令也。故梵網下引經證。經具文云。
T2225_.61.0226a16: 戒如明日月亦如瓔珞珠。微塵數菩薩衆由
T2225_.61.0226a17: 此成正覺文　普賢者是本性尸羅菩提心戒
T2225_.61.0226a18: 體。此戒發得稱爲成佛。故經云由是成正
T2225_.61.0226a19: 覺。今請教令爲令一切衆生住此心戒故
T2225_.61.0226a20: 也。又教令即戒義。故次科中云現調伏事
T2225_.61.0226a21: 等
T2225_.61.0226a22: 時婆伽梵至金剛三摩地。宋譯云。爾時世尊
T2225_.61.0226a23: 即入一切如來智三昧金剛三摩地。六卷云。
T2225_.61.0226a24: 爾時世尊毘盧遮那入一切如來三昧入金
T2225_.61.0226a25: 剛三摩地已。訣云。經云爾時世尊毘盧遮
T2225_.61.0226a26: 那入至三摩地已者。此第四念應也。釋曰。謂
T2225_.61.0226a27: 如來設教皆不非量。欲令普賢及諸有情
T2225_.61.0226a28: 具一切智故。先入此三昧念其所應。故
T2225_.61.0226a29: 云入一切如來智三昧耶金剛三摩地。謂以
T2225_.61.0226b01: 諸佛等持之智護念有情。入是智三昧耶
T2225_.61.0226b02: 已現調伏事文　解云。其念應義釋中自顯。
T2225_.61.0226b03: 是明應請。欲爲教令先入三摩地也。皆不
T2225_.61.0226b04: 非量者。量説文稱輕重。廣韵量度也。度多
T2225_.61.0226b05: 少也。今佛智惠能知衆生心行性欲差別種
T2225_.61.0226b06: 種通塞。隨應開示故云不非量也。普賢及
T2225_.61.0226b07: 諸衆生者。普賢是分證位尚在因。諸衆生
T2225_.61.0226b08: 者一向未了。凡聖雖異未具一切智。故云
T2225_.61.0226b09: 欲令等也。先入此三昧等者。正明念應
T2225_.61.0226b10: 義。准上釋中三昧耶正翻等持。三摩地正
T2225_.61.0226b11: 翻等念。應知入智三昧耶是入定也。金剛三
T2225_.61.0226b12: 摩地是等念也。故云先入此三昧念其所
T2225_.61.0226b13: 應。謂念機感之應不應。是云念應。上云皆
T2225_.61.0226b14: 不非量亦明此義也。謂以諸佛下總釋文
T2225_.61.0226b15: 意。其義可知。諸佛智三昧耶者。智謂方便
T2225_.61.0226b16: 智。依此智而念機應不應也。現調伏事
T2225_.61.0226b17: 者。指次現法科。調伏即戒義也。今解經
T2225_.61.0226b18: 文云。一切如來智三昧耶對下鉤三昧耶等。
T2225_.61.0226b19: 正是金剛薩埵三昧也。普賢者一切如來本
T2225_.61.0226b20: 覺智故。別云一切如來智。入此三昧等念
T2225_.61.0226b21: 有情。堅固不動猶如金剛。故云名金剛三摩
T2225_.61.0226b22: 地。上釋云。等持自智入一切如來智。也即
T2225_.61.0226b23: 入一切普賢智。持此智行猶如金剛。入有
T2225_.61.0226b24: 情界平等攝受而護念之文　金剛三摩地皆
T2225_.61.0226b25: 通諸尊。故鉤等尊念應科中皆云名金剛三
T2225_.61.0226b26: 摩地
T2225_.61.0226b27: 受用一切至智三昧耶。宋譯云。受用一切如
T2225_.61.0226b28: 來戒定慧解脱解脱智見。從大智方便大精
T2225_.61.0226b29: 進力。起大智三昧轉妙法輪。六卷云。現一
T2225_.61.0226c01: 切如來尸羅三摩地。惠解脱智見轉正法輪
T2225_.61.0226c02: 利益衆生。大方便力精進力大智三摩地。訣
T2225_.61.0226c03: 云。經云現一切如來尸羅乃至大智三摩地
T2225_.61.0226c04: 等。此第五現法也。釋曰。所謂此現法者。是
T2225_.61.0226c05: 法名爲方便力精進大智三摩地也。其中具
T2225_.61.0226c06: 有一切如來十波羅蜜諸力不共等。以諸行
T2225_.61.0226c07: 次第戒爲首故。先擧尸羅也。又此尸羅佛
T2225_.61.0226c08: 佛相授故。云現一切如來尸羅等持也。所謂
T2225_.61.0226c09: 一切如來等持此戒。此戒光明等持衆生。一
T2225_.61.0226c10: 切衆生即從此戒發生定惠。定惠發故便能
T2225_.61.0226c11: 解脱解脱知見。知見無礙故轉正法輪。於是
T2225_.61.0226c12: 利益無盡衆生界。故云大智三摩地等文
T2225_.61.0226c13: 解云。已入三昧念其所應已。故次現十
T2225_.61.0226c14: 波羅蜜等諸法教。隨應度衆生。謂之現法
T2225_.61.0226c15: 也。是法名爲下總示現法體。下自有釋。至
T2225_.61.0226c16: 文當悉。其中具有等者別示現法。於中且
T2225_.61.0226c17: 擧十波十力十八不共法。等取三十品等無
T2225_.61.0226c18: 量法門故云等也。諸行次第者。此等諸法皆
T2225_.61.0226c19: 是大悲行門攝。故云諸行。大日疏釋大悲
T2225_.61.0226c20: 根句云。如摩訶般若所明六度十八空。三昧
T2225_.61.0226c21: 道品總持門等皆入大悲句中文戒爲首者。
T2225_.61.0226c22: 正是如來遺命之意也。遺教云。戒是正順解
T2225_.61.0226c23: 脱之本。故名波羅提木叉。依因此戒得生
T2225_.61.0226c24: 諸禪定及滅苦智惠乃至當知戒爲第一安
T2225_.61.0226c25: 穩功徳之所住處文又此尸羅下釋一切如
T2225_.61.0226c26: 來言。佛佛相授者。明佛佛道同非二乘所
T2225_.61.0226c27: 知也。尸羅者所謂本性尸羅。疏釋除蓋障
T2225_.61.0226c28: 三昧中云。眞言行者亦如是。獲除蓋障
T2225_.61.0226c29: 三昧時。心之本性即是尸羅。非造作法不
T2225_.61.0227a01: 由他得。故言住無爲戒也。如聲聞淨戒要
T2225_.61.0227a02: 由白四羯磨衆縁具足。方始得生。又須方
T2225_.61.0227a03: 便守護如防利㓨。一期壽盡戒亦隨亡之。
T2225_.61.0227a04: 此戒則不如是。世世生處恒與倶生。不假
T2225_.61.0227a05: 受持常無失犯文　一切如來等持者。明佛
T2225_.61.0227a06: 佛道同。此戒是心本性。覺心本性本來不
T2225_.61.0227a07: 生者稱爲佛陀。無有佛不持此戒者。故
T2225_.61.0227a08: 大日經云正等覺三昧耶也。此戒光明等者。
T2225_.61.0227a09: 上明自證是約化他。内持此戒則外發光。
T2225_.61.0227a10: 等照一切衆生界。故云等持衆生。梵網云。
T2225_.61.0227a11: 一戒光明。又云戒如明日月。心要明三解
T2225_.61.0227a12: 脱門畢云。由此三相空故即入解脱法門。
T2225_.61.0227a13: 悟此正理即身有光明。廓周法界即同毘
T2225_.61.0227a14: 盧遮那正體智也。理趣經文殊章。三脱光
T2225_.61.0227a15: 明爲四理趣。文殊尊是一切戒門主故。三脱
T2225_.61.0227a16: 即三密平等本性尸羅。住此戒時身口意合
T2225_.61.0227a17: 爲一。故經云一戒。此時自然具大光明。
T2225_.61.0227a18: 周遍法界故云等持衆生。一切衆生下辨
T2225_.61.0227a19: 五分次第。仁王菩薩
行品		云。謂觀五蘊色受想行
T2225_.61.0227a20: 識。得戒忍定忍惠忍解脱忍知見忍。青龍疏
T2225_.61.0227a21: 云。對觀五蘊得解脱蘊。此依言説次第建
T2225_.61.0227a22: 立。如實義者無分別惠觀五蘊空。於念念
T2225_.61.0227a23: 中皆具五忍文　今此中亦爾。入大智三摩
T2225_.61.0227a24: 地故。以無分別惠一念具五忍。今且示法
T2225_.61.0227a25: 有次第爲此釋也。轉法輪者仁王前所引
T2225_.61.0227a26: 次文云。此位菩薩作轉輪王能廣化利一切
T2225_.61.0227a27: 衆生文　今亦如是。得解脱蘊知見無礙故
T2225_.61.0227a28: 即轉法輪。又疏第九釋第十讃云。汝今亦
T2225_.61.0227a29: 爾。若於此生逮得除蓋障三昧語言陀羅
T2225_.61.0227b01: 尼。起自在神通時。亦能如毘盧遮那而轉
T2225_.61.0227b02: 法輪。故云得同彼慶也。即與今同也。故
T2225_.61.0227b03: 云大智三摩地等者。等大方便精進二法。
T2225_.61.0227b04: 此三法總爲現法體也。大方便力者智悲爲
T2225_.61.0227b05: 體。智度二十七云。方便者具般若波羅蜜
T2225_.61.0227b06: 故知諸法空。大悲心故憐愍衆生。於是二
T2225_.61.0227b07: 法以方便力不生染著。雖知諸法空方
T2225_.61.0227b08: 便力故亦不捨衆生。雖不捨衆生亦知諸
T2225_.61.0227b09: 法實空。若於是二事等即得入菩薩位文
T2225_.61.0227b10: 精進者一切善法之根本。自利利他事業。依
T2225_.61.0227b11: 此成故次第也。智度第十五云。復次精進法
T2225_.61.0227b12: 是一切諸善之根本。能生一切諸道法。乃至
T2225_.61.0227b13: 阿耨多羅三藐三菩提。何況小利。如毘尼中
T2225_.61.0227b14: 説。一切諸善法乃至阿耨多羅三藐三菩提。
T2225_.61.0227b15: 皆從精進不放逸生。復次諸大菩薩荷負
T2225_.61.0227b16: 衆生受一切苦。乃至阿鼻泥犁中苦心亦不
T2225_.61.0227b17: 懈。是爲精進文大智三摩地者。上念應中
T2225_.61.0227b18: 云智三昧耶。今加大言者。上入三摩地
T2225_.61.0227b19: 念所應故唯云智。今正明起大用利益無
T2225_.61.0227b20: 量衆生。故加以大名也。今按。四卷六卷
T2225_.61.0227b21: 並云現一切如來尸羅三摩地等。故科云現
T2225_.61.0227b22: 法。今經及宋譯並云受用。現即受用義。故
T2225_.61.0227b23: 疏第二十卷釋無量壽尊現法樂住。云受用
T2225_.61.0227b24: 果。現即受用義故。梵語亦相近。行願賛現
T2225_.61.0227b25: 云dazeyi。受云dh@arayi。恐是通同。故六
T2225_.61.0227b26: 卷王尊現法中云。受一切如來鉤召三昧耶。
T2225_.61.0227b27: 前後互譯。疏第四三十三　釋幢尊現法科中
T2225_.61.0227b28: 云。受是受用是示現。若不受用何得示
T2225_.61.0227b29: 現。故爲義同。是故前二段中現受兩字互
T2225_.61.0227c01: 爲翻譯。即此義也文又依今經助一解云。
T2225_.61.0227c02: 受用解脱五蘊即是現法。受用此法稱爲
T2225_.61.0227c03: 現法。自受用故次轉法輪。法輪即化他事業
T2225_.61.0227c04: 也。又宋譯云。從大智方便大精進力。起大
T2225_.61.0227c05: 智三昧轉妙法輪文意方便精進以爲所依。
T2225_.61.0227c06: 起大智三昧依此三昧轉妙法輪。此三法
T2225_.61.0227c07: 在法輪前故。文鉤鎖最好。今經三法在法
T2225_.61.0227c08: 輪後故。似屬次句。然訣釋分明屬上解故。
T2225_.61.0227c09: 宋譯爲正矣。應知今經與訣義不同也
T2225_.61.0227c10: 無盡無餘至悉地果故。宋譯云。廣爲一切普
T2225_.61.0227c11: 盡無餘諸有情界拔濟利益。爲一切主宰普
T2225_.61.0227c12: 令獲得適悦快樂。乃至得一切如來平等智
T2225_.61.0227c13: 通。最上大乘現證三昧殊勝悉地等。六卷云。
T2225_.61.0227c14: 盡一切衆生界爲自在救護主故。令得一
T2225_.61.0227c15: 切安樂悦意之受用故。乃至得一切如來大
T2225_.61.0227c16: 圓鏡智性神通。摩訶衍那阿毘三摩地。剋獲
T2225_.61.0227c17: 最上悉地果故。訣云。經云盡一切衆生界至
T2225_.61.0227c18: 悉地果故等。第六顯益也。釋曰。謂一切衆
T2225_.61.0227c19: 生得利益者。皆是如來等持智力。普賢菩薩
T2225_.61.0227c20: 普現色身三昧之力。此三昧力故盡衆生界
T2225_.61.0227c21: 隨彼彼類。應現其身而得自在力用。故云
T2225_.61.0227c22: 盡一切衆生界爲自在救護主。皆令安住所
T2225_.61.0227c23: 樂之門。故云令得一切如來平等智。神通摩
T2225_.61.0227c24: 訶衍那阿毘三昧耶。此具梵音。正翻應言大
T2225_.61.0227c25: 乘無上等持。所謂等持無上大乘護念衆
T2225_.61.0227c26: 生。一切衆生如佛住。故云剋獲最上悉地果
T2225_.61.0227c27: 故等文　解云。上科已現法。以此現法利
T2225_.61.0227c28: 濟一切衆生。故次云顯益也。謂一切衆生
T2225_.61.0227c29: 等釋經盡一切衆生等文。皆是如來等持等
T2225_.61.0228a01: 者。擧前現法。是利益衆生之具法。故等持
T2225_.61.0228a02: 智力指大智三摩地。普賢菩薩等指大方便
T2225_.61.0228a03: 精進。普現色身者。正是從普賢大方便智精
T2225_.61.0228a04: 進力起故。故上科指此三法云現法。現法
T2225_.61.0228a05: 正是利益有情之起因也。此三昧故下。釋救
T2225_.61.0228a06: 護一切爲自在主文。此中次第相釋。隨彼彼
T2225_.61.0228a07: 類者正明普現色身。謂有如是力用故。稱
T2225_.61.0228a08: 云自在救護主。自在救護皆r@aja義。今經
T2225_.61.0228a09: 云一切主宰。此義具如上辨。皆令安住等
T2225_.61.0228a10: 者明所得益。此有二。是初與定益。故云
T2225_.61.0228a11: 所樂音洛之門。所謂現法樂住。第十一二十四
T2225_.61.0228a12: 釋令得見法安樂住發歡喜心文云。或令見
T2225_.61.0228a13: 法住安樂行發歡喜心也即法喜
初地也		　解云。見法
T2225_.61.0228a14: 安樂即安樂。歡喜即悦意。令受用此果故
T2225_.61.0228a15: 云受用。然今經及宋譯無受用言。或可樂
T2225_.61.0228a16: 字去聲呼亦得矣。又令成就一切智果下。次
T2225_.61.0228a17: 明與智門益。此亦有二。初與世間益。所謂
T2225_.61.0228a18: 五通。大日經出現
品		云。訶字第一實風輪所生
T2225_.61.0228a19: 乃至　住彼曼荼羅成就所應事。作一切義利
T2225_.61.0228a20: 應現諸衆生。不捨於此身。逮得神境通。遊
T2225_.61.0228a21: 歩大空位。而成身祕密。天耳眼根淨。能開
T2225_.61.0228a22: 深密處。第十二釋云。次成就謂下所列物於
T2225_.61.0228a23: 風中作也。即能此現身皆得成也。謂昇虚
T2225_.61.0228a24: 空神足變化。及天眼天耳沒隱其身。開謂
T2225_.61.0228a25: 開阿修羅宮等也。摩訶衍那等者。次明與
T2225_.61.0228a26: 出世智果。初從初地分得一切智智果。乃
T2225_.61.0228a27: 至第十一地究竟圓滿。總云大乘現證。故
T2225_.61.0228a28: 理趣經稱金剛薩埵。云大乘現證三昧耶持
T2225_.61.0228a29: 金剛勝薩埵。大乘即大空。大空即菩提心。故
T2225_.61.0228b01: 心自證心菩提心生云大乘現證。所謂菩提
T2225_.61.0228b02: 心顯現。或大空生。或云大乘生是也　乃
T2225_.61.0228b03: 至一切如來等者。此合經文與四卷同。六
T2225_.61.0228b04: 卷云。大圓鏡智性神通。此義具如上辨。此
T2225_.61.0228b05: 具梵音下辨梵漢異。所謂下釋其義。六卷
T2225_.61.0228b06: 云三摩地。四卷云三昧耶。宋云三昧。今經
T2225_.61.0228b07: 無此語。然釋具二義。等持無上等者。是三
T2225_.61.0228b08: 昧耶義。護念衆生等者。是三摩地義。是此
T2225_.61.0228b09: 梵名互相通故以通義釋也。無上大乘者。是
T2225_.61.0228b10: 能護體也。大乘者謂大空。十二門論釋大乘
T2225_.61.0228b11: 名云。大分深義所謂空文　是也。大空即般
T2225_.61.0228b12: 若波羅蜜。若非大空無分別智。云何能一
T2225_.61.0228b13: 念等護一切衆生乎。智度第三十云。彈指
T2225_.61.0228b14: 之頃化無量身。遍至十方能滿一切衆生
T2225_.61.0228b15: 願。如是神通利益要從般若出生。以是
T2225_.61.0228b16: 故欲滿一切衆生願。當學般若波羅蜜文
T2225_.61.0228b17: 如佛住故者。無所住而住云佛住。第七
T2225_.61.0228b18: 云。復次入多字門時。了知諸法皆空故不
T2225_.61.0228b19: 住生死中。即此如如亦不可得故不住涅
T2225_.61.0228b20: 槃中。爾時行處盡息諸位皆盡。遍一切處的
T2225_.61.0228b21: 無所依。是名以不住法住於如來大住也文
T2225_.61.0228b22: 今亦復爾。大乘者謂中道不可得空。以此
T2225_.61.0228b23: 護念令一切衆生住一切智果。故云如佛
T2225_.61.0228b24: 住。謂無所住而住其果也
T2225_.61.0228b25: 一切如來至菩提薩埵。宋譯云。即以一切如
T2225_.61.0228b26: 來成就金剛杵授與。六卷云。爾時一切如來
T2225_.61.0228b27: 爲欲受彼悉地跋折羅故與普賢菩薩。訣云。
T2225_.61.0228b28: 頌云授五菩提智者。經云爾時一切如來至
T2225_.61.0228b29: 復持金剛等。此一段意者。欲令衆生具足
T2225_.61.0228c01: 如來普賢菩提心。金剛法界祕密神變實相
T2225_.61.0228c02: 智印無盡莊嚴。故以五智印三昧耶。潅普
T2225_.61.0228c03: 賢頂及一切衆生。授以智印。五智印者。一
T2225_.61.0228c04: 金剛智三昧。二寶印智三昧。三法輪智三
T2225_.61.0228c05: 昧。四羯磨智三昧。五一切如來法界智三昧
T2225_.61.0228c06: 解云。頌云等者先明大科。是上頌中第四
T2225_.61.0228c07: 句義也。此一段文下辨頌大意也。此中佛
T2225_.61.0228c08: 授五智金剛杵故。頌云授五菩提智也。普
T2225_.61.0228c09: 賢菩提心等者。總示五智體。普賢菩提心
T2225_.61.0228c10: 謂東方智。金剛法界西方。祕密神變南方。實
T2225_.61.0228c11: 相智印北方。無盡莊嚴即中央也。以五智印
T2225_.61.0228c12: 三昧耶者。謂五股金剛。是金剛手三昧耶形
T2225_.61.0228c13: 故。云五智印三昧耶。潅普賢頂等者。經唯
T2225_.61.0228c14: 明普賢潅頂。釋中有二義。潅普賢頂是修
T2225_.61.0228c15: 生潅頂。潅一切衆生即本有潅頂。一切衆
T2225_.61.0228c16: 生皆具五智。無有缺減。煩惱所覆未能顯
T2225_.61.0228c17: 現。謂之本有潅頂。今授與修生普賢意。爲
T2225_.61.0228c18: 顯一切衆生皆等具足。故訣得意釋出此
T2225_.61.0228c19: 義也。五智印者下列名可知。經爾時一切
T2225_.61.0228c20: 如來爲欲授彼悉地。拔折羅故。與普賢大菩
T2225_.61.0228c21: 薩。此第一金剛三昧也。釋曰。謂一切諸法
T2225_.61.0228c22: 自性清淨無諸垢染。以此智印決定印之。
T2225_.61.0228c23: 滿法界相圓凝堅牢不可動壞。入此三昧者。
T2225_.61.0228c24: 名爲諸佛普賢菩提金剛智印淨法界輪。若
T2225_.61.0228c25: 先入此一切智業金剛三昧。一切所作隨所
T2225_.61.0228c26: 堪忍。猶如白素色之本。修此三昧亦復如
T2225_.61.0228c27: 是。諸佛智用功徳依之建立文　解云。經爾
T2225_.61.0228c28: 時下此初釋東方智。此牒文與六卷同也。
T2225_.61.0228c29: 釋曰下釋一切如來成就金剛文。先解經文。
T2225_.61.0229a01: 此有二意。若約本有。一切衆生皆有如來
T2225_.61.0229a02: 藏。故云一切如來。成就謂本性成就也。金
T2225_.61.0229a03: 剛者即如來藏自性清淨心之喩也。若約修
T2225_.61.0229a04: 生。一切諸佛藏性顯現故云成就。其義可
T2225_.61.0229a05: 知。次釋訣文。釋成就金剛云一切法自性
T2225_.61.0229a06: 清淨。自性清淨即金剛薩埵堅牢體性。故疏
T2225_.61.0229a07: 第九釋金剛甲眞言云。自性清淨是金剛薩
T2225_.61.0229a08: 埵身也。無諸垢染者。謂本性無垢義。藏品
T2225_.61.0229a09: 普賢眞言。viraja微是離也。羅闍是塵垢
T2225_.61.0229a10: 也。謂除一切障也。以此智印下。釋授與普
T2225_.61.0229a11: 賢等文。授與即印之也。滿法界等者。先明
T2225_.61.0229a12: 金剛三昧相。故次云入此三昧等。此有三
T2225_.61.0229a13: 徳。初句有徳口密
蓮部		一一功徳遍滿法界無有
T2225_.61.0229a14: 窮盡。故云滿法界相。無量功徳遍滿法界。
T2225_.61.0229a15: 澄淨之性未曾動搖。故云圓凝堅牢。是空
T2225_.61.0229a16: 徳心密
金部		也。若是唯有唯空可破可轉。全有
T2225_.61.0229a17: 空故空亦非空。全空有故有亦非有。即是
T2225_.61.0229a18: 不思議中道身密
佛部		甚深縁起。故云不可動壞。
T2225_.61.0229a19: 入此三昧等者。謂蒙諸佛授與金剛。入此
T2225_.61.0229a20: 三昧者名爲普賢大薩埵也　普賢菩提者。
T2225_.61.0229a21: 謂圓明月輪。一切諸佛依此成正覺。故云
T2225_.61.0229a22: 諸佛普賢菩提。金剛智印者。智謂月輪光明。
T2225_.61.0229a23: 淨法界輪者謂理。理即月輪體性故。菩提心
T2225_.61.0229a24: 論云。其圓明即普賢心亦即普賢身也。心身
T2225_.61.0229a25: 如次智理二法也。若先入此下。明一切衆
T2225_.61.0229a26: 行菩提心爲初。一切智業金剛者。謂普賢
T2225_.61.0229a27: 本有智徳。無上悉地依此成就故云業。業
T2225_.61.0229a28: 謂悉地業。故經云一切如來成就金剛。一切
T2225_.61.0229a29: 所作下。正明爲衆行本。一切所作以此爲
T2225_.61.0229b01: 初。次第成立故。猶如下擧喩。明一切衆行
T2225_.61.0229b02: 菩提心爲初。其義可知。諸佛智用等者。此
T2225_.61.0229b03: 金剛智正是智體。依此起智用成就一切
T2225_.61.0229b04: 功徳。故云依之建立
T2225_.61.0229b05: 一切如來至寶冠繒綵。宋譯云。一切如來大
T2225_.61.0229b06: 轉輪王一切佛身寶冠繒帛。六卷云。受一切
T2225_.61.0229b07: 如來轉法輪位。以一切如來身寶冠而與潅
T2225_.61.0229b08: 頂。譯云。經云受一切如來轉法輪位。此位
T2225_.61.0229b09: 名轉法輪智三昧也。釋曰。從金剛三昧即
T2225_.61.0229b10: 授法輪位。此超勝也。但授此法輪位即具
T2225_.61.0229b11: 足一切法故。是故其次即云以一切如來寶
T2225_.61.0229b12: 冠繒綵而授與潅頂。此即法身潅頂相也。據
T2225_.61.0229b13: 實相般若經次第。亦初金剛三昧。次即法
T2225_.61.0229b14: 輪。若不授與法輪三昧。不堪展轉爲教授
T2225_.61.0229b15: 主。若有菩薩具大乘見。通達方便善巧業
T2225_.61.0229b16: 用。不要次第一一別授。審察堪任即應爲
T2225_.61.0229b17: 作傳法潅頂教示。猶如世尊教示普賢當如
T2225_.61.0229b18: 是知　解云。釋曰下先示文次第。上擧白
T2225_.61.0229b19: 素喩。若依此義。東南西北白黄赤青受染
次第		因
T2225_.61.0229b20: 行證入爲其次第。今次東方而明西方。故
T2225_.61.0229b21: 云超勝也。意具一切法方入潅頂故。用
T2225_.61.0229b22: 超勝次第也。按華嚴亦有此次第。經第十六
T2225_.61.0229b23: 離世
間品		云。佛子菩薩摩訶薩成自覺境界智。無
T2225_.61.0229b24: 師自悟東方究竟自在到於彼岸西方所謂觀自
在智。彼岸是也
T2225_.61.0229b25: 離垢法繒以冠其首南方而於善友不捨親
T2225_.61.0229b26: 近。於諸如來樂尊重北方
文		此即法身潅頂也
T2225_.61.0229b27: 者。今毘盧遮那與普賢菩薩潅頂故。云法
T2225_.61.0229b28: 身潅頂也。而今時所爲即傳此方軌而作
T2225_.61.0229b29: 故。亦即是法身潅頂也。或可下法菩薩章
T2225_.61.0229c01: 云。授與一切如來法身潅頂。是法智身潅頂
T2225_.61.0229c02: 故云法身潅頂。具如下釋。據實相般若等
T2225_.61.0229c03: 者。引理趣經而證。彼列八菩薩中次第。金
T2225_.61.0229c04: 手觀音空藏即是超勝也。若有菩薩下示當
T2225_.61.0229c05: 來方軌。其義可知。猶如世等者指當章經
T2225_.61.0229c06: 以爲例也。解今經文者。一切如來轉法輪
T2225_.61.0229c07: 王者。是西方三昧。潅頂已下即南方三昧。上
T2225_.61.0229c08: 授與二字冠通此中。不爾文不鉤鎖。古師
T2225_.61.0229c09: 讀文不好故具云耳　寶冠繒綵者。寶冠所
T2225_.61.0229c10: 謂五佛寶冠。繒綵即離垢繒。三摩地軌明諸
T2225_.61.0229c11: 佛潅頂眞言云。五佛智冠在其頂。便分智
T2225_.61.0229c12: 拳頂後繞。當知已繋離垢繒。又明大日形
T2225_.61.0229c13: 相中云。首戴五如來冠垂妙紗穀天衣。又
T2225_.61.0229c14: 前所引華嚴云離垢繒以冠其首。又七十八
T2225_.61.0229c15: 云。已繋妙法繒受佛潅頂云云
T2225_.61.0229c16: 潅頂已至金剛加金剛。六卷云。既潅頂已而
T2225_.61.0229c17: 授與之。爾時一切如來以彼執金剛故。便
T2225_.61.0229c18: 以此名潅頂。號爲執金剛。爾時執金剛菩
T2225_.61.0229c19: 薩屈其左臂。現威猛力士相。右手執跋折
T2225_.61.0229c20: 羅。向外抽擲弄而執之。説此嗢陀南曰。此
T2225_.61.0229c21: 跋折羅。是諸如來。無上悉地。之所成就。我
T2225_.61.0229c22: 是金剛。故受與我。以我金剛。復持金剛。訣
T2225_.61.0229c23: 云。經已潅頂已至偈末。此第四羯磨智也。釋
T2225_.61.0229c24: 曰。謂一切加持威徳智用皆名羯磨。故云既
T2225_.61.0229c25: 潅頂已而授與之乃至號爲執金剛。是名加
T2225_.61.0229c26: 持也。既加持已威徳智用出過一切。故云
T2225_.61.0229c27: 爾時執金剛薩菩薩屈其臂。乃至晶偈以我金
T2225_.61.0229c28: 剛復持金剛等。所謂普賢菩薩具足智力能
T2225_.61.0229c29: 轉法輪。是故如來以五智印而授與之。此
T2225_.61.0230a01: 五智印具足五相。所謂五股也。其中一股如
T2225_.61.0230a02: 來法界。其餘四股各屬所部。如上所説五
T2225_.61.0230a03: 智印門。一一復別五相潅頂之法。一者光明
T2225_.61.0230a04: 潅頂。謂諸佛菩薩於光加持也。二者甘露
T2225_.61.0230a05: 潅頂。謂以教主眞言加持香水也。三者種
T2225_.61.0230a06: 子潅頂。謂部尊字門想布身心。四者智印潅
T2225_.61.0230a07: 頂。謂部主所執持印契加持。五者句義潅頂。
T2225_.61.0230a08: 謂部尊眞言及思中義理想布身心。能如是
T2225_.61.0230a09: 甚深次第。想念運用加持自他。是人堪授
T2225_.61.0230a10: 大阿闍梨位也。如潅頂門所説。題云此是
T2225_.61.0230a11: 金剛薩埵三摩地一切如來菩提智第一。釋
T2225_.61.0230a12: 曰。此題目也。梵本皆列於後。謂一切如來
T2225_.61.0230a13: 等持有情。金剛菩提不動智輪也。具足正題
T2225_.61.0230a14: 應如是説　解云。釋曰下略明羯磨義。故
T2225_.61.0230a15: 云下述釋其義。謂東方金剛三昧是明智體。
T2225_.61.0230a16: 次授轉輪及與潅頂謂之加持。以加持故
T2225_.61.0230a17: 金剛智體成大威徳。智用周遍一切法界。佛
T2225_.61.0230a18: 事生事無量事業任運成就　是爲羯磨。故
T2225_.61.0230a19: 云威徳智用出過一切等也。故云爾時下合
T2225_.61.0230a20: 經也。所謂普賢下略釋授與雙手意。具足
T2225_.61.0230a21: 智力謂東方金剛三昧。轉法輪者即西方三
T2225_.61.0230a22: 昧。具此徳故次與潅頂。以五股杵授與
T2225_.61.0230a23: 雙手。故云是故如來等。此五智印下明五
T2225_.61.0230a24: 股相。具足五相者。相謂相状。其餘可知。如
T2225_.61.0230a25: 上所説下明一一智門具五種潅頂。如文
T2225_.61.0230a26: 可知。題云下釋此章題目。四卷六卷並云
T2225_.61.0230a27: 此是金剛三摩地一切如來菩提心智第一文
T2225_.61.0230a28: 自餘諸尊皆有題目。然今經及宋譯無此題
T2225_.61.0230a29: 目。疏云。今此新經削繁不用文今解經文者。
T2225_.61.0230b01: 授與雙手者。依四卷六卷及宋譯文。似寶
T2225_.61.0230b02: 冠繒綵授與雙手。文意實不爾。於此處
T2225_.61.0230b03: 授與金剛杵故。以金剛名稱金剛手。金剛
T2225_.61.0230b04: 手者正是普賢菩薩之潅頂號故。理趣釋云。
T2225_.61.0230b05: 金剛手菩薩摩訶薩者。此菩薩本是普賢。從
T2225_.61.0230b06: 毘盧遮那佛二手掌。親受五智金剛杵即與
T2225_.61.0230b07: 潅頂。名之爲金剛手菩薩文　應知文雖不
T2225_.61.0230b08: 云授與金剛杵其理必然。又次文云弄跋
T2225_.61.0230b09: 折羅者。即今所與金剛。又頌云金剛加金
T2225_.61.0230b10: 剛亦此義也　金剛手潅頂時等者。明潅頂
T2225_.61.0230b11: 已住薩埵威儀而説偈也。祕經云。左手持
T2225_.61.0230b12: 金鈴。左執五股杵。儀形如薩埵安立衆
T2225_.61.0230b13: 生界文　左慢等者明左右印。即是薩埵威
T2225_.61.0230b14: 儀。左慢者理趣釋云。左手作金剛慢印者。爲
T2225_.61.0230b15: 降伏左道左行有情令歸順道也。宋譯云
T2225_.61.0230b16: 現高擧相。四六兩經並云現威猛力士相。皆
T2225_.61.0230b17: 是慢相也。七卷理趣經云。其高擧勢者。謂
T2225_.61.0230b18: 所有成就最上自在印。鉤召諸成就是名高
T2225_.61.0230b19: 擧勢文其印左手作拳安腰。即表慢相也。
T2225_.61.0230b20: 夫潅頂者離於我執義。離我執已住大我。
T2225_.61.0230b21: 大我者佛界生界唯一平等見。故後僧正鈴
T2225_.61.0230b22: 杵義云。置腰之左大我之義也。疏第七云。
T2225_.61.0230b23: 吒字門一切諸法慢不可得故者。梵音吒迦
T2225_.61.0230b24: 羅是慢義。謂見彼法卑下此法高勝。如三
T2225_.61.0230b25: 界六趣種種優劣不同。所起慢心無量差別。
T2225_.61.0230b26: 略説有七種相。如毘曇中廣明。乃至求三
T2225_.61.0230b27: 乘人猶有上地下地不平等見。今觀諸法
T2225_.61.0230b28: 無生乃至無待對故。則知阿耨多羅三藐三
T2225_.61.0230b29: 菩提。於法平等無有高下。是故如來亦
T2225_.61.0230c01: 名一切金剛菩薩。亦名四果聖人。亦名凡
T2225_.61.0230c02: 夫外道。亦名種種惡趣衆生。亦名五逆邪
T2225_.61.0230c03: 見人。大悲曼荼羅正表此義也文又祕經云。
T2225_.61.0230c04: 左手持鈴。慢印即鈴鈴云gha@m@ta即慢義。慢
云@takara亦具鈴義		閻魔
T2225_.61.0230c05: 後黒夜天梵云karatri。其印持鈴。第十七
T2225_.61.0230c06: 云。當知即是黒夜天乃至迦羅時也。三時即
T2225_.61.0230c07: 是我也文　黒夜是時義我義。鈴表時義我義。
T2225_.61.0230c08: 時者刹那流滅故即死義。鈴亦表死義。此尊
T2225_.61.0230c09: 主死法門故云死後。又旃陀羅持鈴亦表
T2225_.61.0230c10: 死義也。又五密軌云。金剛慢者以大精進
T2225_.61.0230c11: 爲般若金剛鈴。警悟在無明窟宅隨眠有
T2225_.61.0230c12: 情文kara具明無明兩義具如普世
眞言釋		以般若
T2225_.61.0230c13: 大明警悟無明。即是無明本際性本解脱。佛
T2225_.61.0230c14: 界生界不二平等義。深義應思　右舞等者。
T2225_.61.0230c15: 宋譯云右手戲擲彼金剛。四六兩經云。右手
T2225_.61.0230c16: 執跋折羅向外抽擲弄而執之文舞弄者弄玩
T2225_.61.0230c17: 也戯也。舞戯即神通相也。第十一云。佛又告
T2225_.61.0230c18: 金剛手。諸如來有意生名業作戯行舞者。
T2225_.61.0230c19: 從佛心業而生。作種種戯行現種種戯舞
T2225_.61.0230c20: 類之相。即是普現色身隨類作六道之形
T2225_.61.0230c21: 等也。舞謂種種神變幻作之事。隨事示現其
T2225_.61.0230c22: 類衆多不可備言也。又云。舞是戯也。復普
T2225_.61.0230c23: 現色身隨類曲成作種種應。此非眞實但
T2225_.61.0230c24: 如幻耳。是故名爲如來之儛。猶如舞者能
T2225_.61.0230c25: 悦可衆人之心。雖種種意解不同。皆令心
T2225_.61.0230c26: 悦佛亦如是文文意明自已證悟不二平等
T2225_.61.0230c27: 住大慢相。一切衆生尚迷不覺。是以住大
T2225_.61.0230c28: 悲精進。現於神通警覺衆生也。祕經云。時
T2225_.61.0230c29: 金剛手以右手所持五峯金剛擲於虚空。寂
T2225_.61.0231a01: 然一體還住手中。説此金剛曰h@u@m吽。我今
T2225_.61.0231a02: 現此神通爲動一切有情本性云云第十二
T2225_.61.0231a03: 云。轉金剛杵者有微旨。謂欲轉此無礙密
T2225_.61.0231a04: 惠入一切衆生心也。所以者何。如是自證
T2225_.61.0231a05: 寂滅之法。微妙清淨爲無有上。而衆生不自
T2225_.61.0231a06: 覺知。爲此因縁故。於無量諸佛祕寶藏
T2225_.61.0231a07: 中。而受無量恐怖苦惱。謂此事故生大悲
T2225_.61.0231a08: 心。欲轉此智令一切皆得開敷心眼故也
T2225_.61.0231a09: 文　驗知舞弄金剛者。表發動衆生本性開
T2225_.61.0231a10: 示佛知見也。略出云向外抽擲。祕經云安
T2225_.61.0231a11: 立衆生界皆此義也　則彼金剛安自心者。
T2225_.61.0231a12: 宋譯云。彼金剛杵安自心間。四六二經此文
T2225_.61.0231a13: 闕無。理趣釋云。右手抽擲五智金剛杵。作勇
T2225_.61.0231a14: 進勢者。令自他甚深三摩地順佛道。念念昇
T2225_.61.0231a15: 進獲得普賢菩薩之地文依此文。舞弄者當
T2225_.61.0231a16: 此抽擲。増進勢當此勇心勢。安自心者。即
T2225_.61.0231a17: 表自他甚深三摩地順佛道義。謂一切諸佛
T2225_.61.0231a18: 心自證心不從他得。應知安自心即是順
T2225_.61.0231a19: 佛道也。又按是明薩埵威儀故。此中具欲
T2225_.61.0231a20: 觸愛慢智定悲慢四義。左慢可知。舞弄金
T2225_.61.0231a21: 剛表愛菩薩。大悲所謂菩薩舞故。安自心者
T2225_.61.0231a22: 表觸菩薩大定義。安自心所謂現法樂住定
T2225_.61.0231a23: 中樂觸也。作勇進勢表欲菩薩大智。其義
T2225_.61.0231a24: 可知。説此嗢陀南等者。疏云説令信偈。訣
T2225_.61.0231a25: 下文釋愛菩薩偈云。授此智相而説偈等者。
T2225_.61.0231a26: 欲令菩薩及諸有情。見聞此法受持修行
T2225_.61.0231a27: 不生疑礙故　此是一切佛者。指金剛杵
T2225_.61.0231a28: 云此是。故略出云。此跋折羅是諸如來無上
T2225_.61.0231a29: 悉地之所成就文　一切佛者金剛杵者其體五
T2225_.61.0231b01: 智。一切諸佛皆悉五智圓滿故。明佛佛同道
T2225_.61.0231b02: 義云一切佛　成金剛無上者。宋譯云成
T2225_.61.0231b03: 就無上金剛杵。今經文略。其義難通。依略
T2225_.61.0231b04: 出解者。謂依無上悉地而成就此金剛杵。
T2225_.61.0231b05: 無上悉地謂佛果也。金剛杵者所謂五智印。
T2225_.61.0231b06: 依無上悉地五智圓滿故。云無上悉地之所
T2225_.61.0231b07: 成就也。然今經無上言歎金剛杵。略出歎
T2225_.61.0231b08: 悉地。兩文不同。其義即一也　授與我手掌
T2225_.61.0231b09: 者。我者薩埵之自稱也。上云授與雙手。手掌
T2225_.61.0231b10: 梵云hasata。ha字金剛不可壞菩提心。故手
T2225_.61.0231b11: 掌梵言具菩提薩埵義。雙手者表生佛不二
T2225_.61.0231b12: 義。又五股杵者。上股表佛界下股表生
T2225_.61.0231b13: 界。執其中間表不二義。證此義者名爲金
T2225_.61.0231b14: 剛薩埵。故知授與雙手者即表平等智薩埵
T2225_.61.0231b15: 義也　金剛加金剛者。宋譯云金剛中住金
T2225_.61.0231b16: 剛相。加謂加持。梵云ti@s@ta亦具住義。上金
T2225_.61.0231b17: 剛諸佛所成修生顯得金剛。下金剛金剛薩
T2225_.61.0231b18: 埵本有性得金剛。以修生金剛加本有者。
T2225_.61.0231b19: 正表潅頂義。四六兩經云以我金剛執持金
T2225_.61.0231b20: 剛文謂本有金剛執持修生。其義不異
T2225_.61.0231b21: 爾時世尊至祕明末。從此已下明王菩薩
T2225_.61.0231b22: 三昧。已住薩埵威儀故。次以四攝三昧攝
T2225_.61.0231b23: 取有情。故心要云。雖證薩埵正位而見惑
T2225_.61.0231b24: 未除。一切有情將何引化。須行四攝法而
T2225_.61.0231b25: 濟取之。四攝者何。布施愛語利行同事。等而
T2225_.61.0231b26: 攝取之。金剛王菩薩執雙金剛鉤用爲召集。
T2225_.61.0231b27: 而攝召之。即不空王菩薩妙用也。訣云。第
T2225_.61.0231b28: 二金剛不空王大菩薩鉤召三昧門。述此意
T2225_.61.0231b29: 者。所謂一切諸法體性空寂。諸佛妙智依空
T2225_.61.0231c01: 而轉。自在無礙。一切建立及不建立依空不
T2225_.61.0231c02: 空。智相常住猶如虚空遍一切處照用無
T2225_.61.0231c03: 歇。故大空自在無智無用。無縁無依爲智所
T2225_.61.0231c04: 依。智唯實相空非實相。空性唯空無所得
T2225_.61.0231c05: 故。妙智不空善巧用故。是以大日如來以一
T2225_.61.0231c06: 切智。現其智相名不空王也。極智妙相
T2225_.61.0231c07: 稱之爲王。此意者欲令衆生具無礙智。而
T2225_.61.0231c08: 於空有不滯不礙。以五智相屈曲如鉤能
T2225_.61.0231c09: 鉤衆生出空有海。能鉤諸佛聖智入衆生
T2225_.61.0231c10: 心。一切諸佛共加持故。若有菩薩作佛事
T2225_.61.0231c11: 時。執持此鉤往於十方界。諸佛菩薩如風
T2225_.61.0231c12: 疾至無能違者。若人持者持如來智。若人
T2225_.61.0231c13: 見者見如來智。有能觀想此契相者。是人
T2225_.61.0231c14: 速得一切如來大自在智甚深三昧。此智印
T2225_.61.0231c15: 力隨心攝召皆悉成就。一切如來及菩薩等
T2225_.61.0231c16: 所有三昧。以此智印普用攝持。無前無後
T2225_.61.0231c17: 一時滿足。是人即能受用諸佛及菩薩等無
T2225_.61.0231c18: 礙智力。是人即得無盡莊嚴祕密之藏。入此
T2225_.61.0231c19: 門者生決定心。無疑惑心發希有心。何以
T2225_.61.0231c20: 故。一切如來智願加持所成就故　解云。文
T2225_.61.0231c21: 分爲二。初不空王三昧大意。二隨文釋意。
T2225_.61.0231c22: 初中亦四。初辨不空王名義。次敍鉤召義。
T2225_.61.0231c23: 三明鉤妙用。四演鉤功徳。是初也。一切諸
T2225_.61.0231c24: 法空者。意明不空王者大智妙用。此用依空
T2225_.61.0231c25: 而轉無礙自在。空謂眞空。智即妙用。二諦
T2225_.61.0231c26: 相即成不思議妙用。故云自在無礙。一切
T2225_.61.0231c27: 建立者謂俗諦。不建立者謂眞諦。所謂安
T2225_.61.0231c28: 立非安立即是也。是此二諦依空不空二法
T2225_.61.0231c29: 而成立。故云依空不空也。依空故非常。
T2225_.61.0232a01: 依不空故非斷。離二邊故云智相常住等。
T2225_.61.0232a02: 大空自在下疏所引作自性。
作在恐不可		明空爲智依。空無
T2225_.61.0232a03: 相故云無智等。智唯實相者。謂智非唯空
T2225_.61.0232a04: 具妙用故云實相。智名實實之相状云實
T2225_.61.0232a05: 相。故中論疏云。諸法實體實體之状目之爲
T2225_.61.0232a06: 相文空非實相等者。空無相故云非實相。智
T2225_.61.0232a07: 有用故云妙智不空等。此且辨空與智二
T2225_.61.0232a08: 相差別故。相分而釋而實空不空一體無相
T2225_.61.0232a09: 離故。故疏第十九云。此虚空以不可得故。
T2225_.61.0232a10: 非是都無所有而實有其自性。空自性者即
T2225_.61.0232a11: 不空也。是以下正成不空智義。謂内具一切
T2225_.61.0232a12: 智故。外現不空智用。故名爲不空王也。一
T2225_.61.0232a13: 切智者前所謂五智印也。此意者下第二辨
T2225_.61.0232a14: 鉤召義。以五智相屈曲如鉤者。依智證請來
T2225_.61.0232a15: 圖。王尊王形三股下有鉤形。今云五智屈
T2225_.61.0232a16: 曲故。恐非此義。五智者指前金剛薩埵五
T2225_.61.0232a17: 股金剛。金剛薩埵入四攝方便。名爲鉤菩
T2225_.61.0232a18: 薩故云以五智相屈曲等。能鉤衆生等者。凡
T2225_.61.0232a19: 聖倶鉤即是無礙自在用也。空有謂斷常二
T2225_.61.0232a20: 見。或可空謂二乘沈空。有即三有妄迷。空有
T2225_.61.0232a21: 雖異同名沈沒。故以海爲喩也。諸佛菩薩
T2225_.61.0232a22: 住深定者。鉤之令赴利衆生事。是云能鉤
T2225_.61.0232a23: 諸佛。若有菩薩下第三明鉤妙用。其意可
T2225_.61.0232a24: 知。若人持者第四演鉤功徳。其義可知。次
T2225_.61.0232a25: 下隨文釋意。大分有四。而爲頌曰。如來
T2225_.61.0232a26: 不空心。祕密神變相。親承請教示。現授菩
T2225_.61.0232a27: 薩鉤。初頌如來不空心者。經云。爾時世尊
T2225_.61.0232a28: 及祕明等。此中義分有四。一擧報二顯體
T2225_.61.0232a29: 三明行四護念。解云。此第二隨文釋意。
T2225_.61.0232b01: 於中是初爲頌示文科。如前應知。爾時
T2225_.61.0232b02: 世尊。六卷云爾時世尊毘盧遮那。訣云。經
T2225_.61.0232b03: 爾時等此第一擧報及顯體也。此文略。具足
T2225_.61.0232b04: 云爾時金剛界毘盧遮那佛持一切如來身以
T2225_.61.0232b05: 爲其體如普賢
觀所列		阿闍梨集此經意。務取行
T2225_.61.0232b06: 相。廣本重者皆略而不出。毘盧遮那如前
T2225_.61.0232b07: 已釋。後亦准之。解云。此正釋文意也。世
T2225_.61.0232b08: 尊毘盧遮那者。今經及宋譯無毘盧遮那言。
T2225_.61.0232b09: 上明金剛薩埵擧報科中云世尊毘盧遮那。
T2225_.61.0232b10: 故知當章經略也。此文略者此中無顯體文。
T2225_.61.0232b11: 今辨其義也　復入不空至剛三摩地。六卷
T2225_.61.0232b12: 云。復入不空王大菩薩三昧耶。所生薩埵加
T2225_.61.0232b13: 持名金剛三摩地。訣云。經復入不空王大菩
T2225_.61.0232b14: 薩至三摩地已。第三明行也。釋曰。此中
T2225_.61.0232b15: 云三昧耶及三摩地。如前已釋後亦如是。
T2225_.61.0232b16: 所謂如來先入普賢心。又入不空智故云
T2225_.61.0232b17: 復入也。如來智相遍洽微塵身心。微塵身
T2225_.61.0232b18: 心一身心故。此一復入一切。一切皆入此
T2225_.61.0232b19: 一。顯發智用自在無礙故云所生。加持者謂
T2225_.61.0232b20: 從不空王智現其鉤相加持有情故　解
T2225_.61.0232b21: 云。如來智相下釋所生兩字。如來智相者。謂
T2225_.61.0232b22: 毘盧遮那自智入鉤三昧。是云智相。即所生
T2225_.61.0232b23: 體故。此明行即所生二字義也。遍洽微塵等
T2225_.61.0232b24: 者。明智用無礙相。於中初明一智周遍一
T2225_.61.0232b25: 切身心。洽音挍霑濡周遍也。微塵身心下
T2225_.61.0232b26: 明一智入一切所以。謂心身無量不出一
T2225_.61.0232b27: 實智。實智分爲無量故。猶如阿字現諸字
T2225_.61.0232b28: 輪。一一字輪不離阿字。故云一身心故。此
T2225_.61.0232b29: 一復入下。明互相入一多無礙圓入自在。其
T2225_.61.0232c01: 義可知。加持者下釋加持義。今依經文解
T2225_.61.0232c02: 者。謂不空王智大勇心故。加持有情不退不
T2225_.61.0232c03: 轉。令一切有情皆悉入不空智。故云薩埵
T2225_.61.0232c04: 加持。其加持相堅固不動猶如金剛。故云金
T2225_.61.0232c05: 剛三摩地也　名一切如來至祕明末。六卷
T2225_.61.0232c06: 云。從其心出召請一切如來三摩地。名一
T2225_.61.0232c07: 切如來心。説陀羅尼跋折羅囉闍。訣云。經
T2225_.61.0232c08: 云從其心出及拔折羅囉闍等。此第四護念
T2225_.61.0232c09: 也。釋曰。謂從不空王大菩薩心現召請相。此
T2225_.61.0232c10: 召請相不離佛心。故云名一切如來心等。
T2225_.61.0232c11: 菩薩及鉤皆佛心故。而此佛心堅過金剛。故
T2225_.61.0232c12: 説祕明云金剛王。金剛王者梵云拔折羅
T2225_.61.0232c13: 囉闍也。以此祕明護念有情。一切有情
T2225_.61.0232c14: 住堅牢心　解云。從不空王者謂能生心。經
T2225_.61.0232c15: 云其心即指不空王心。故釋云從不空王
T2225_.61.0232c16: 心。現召請相者謂現鉤形。鉤是召請爲義
T2225_.61.0232c17: 故云召請相。是所生也。不離佛心者經名如
T2225_.61.0232c18: 來心。如來心者謂能生毘盧遮那佛心。從佛
T2225_.61.0232c19: 心出不離佛心。故此鉤形稱云如來心也。
T2225_.61.0232c20: 菩薩及鉤等者。述釋不離佛心義。菩薩謂
T2225_.61.0232c21: 不空王。鉤即其三形。倶不離佛心故。云皆
T2225_.61.0232c22: 佛心故。而此佛心下釋祕明義。此佛心者指
T2225_.61.0232c23: r@aja句。上云菩薩及鉤皆佛心故。故釋r@a
T2225_.61.0232c24: ja云此佛心也。過金剛者釋vajra義。謂佛
T2225_.61.0232c25: 心者所謂阿字大因陀羅極黄色金剛。此是
T2225_.61.0232c26: 金剛中極剛者。能破金剛。即金剛不能破
T2225_.61.0232c27: 見第一
卷疏		故云過金剛。餘皆可知。今經意有
T2225_.61.0232c28: 少異。名一切如來鉤召三昧耶者。直指前薩
T2225_.61.0232c29: 埵金剛三摩地。云名一切等。故宋譯云。此
T2225_.61.0233a01: 名一切如來鉤召三昧。此言即指前文也。
T2225_.61.0233a02: 一切如來心者。意明此鉤召三昧耶。即是如
T2225_.61.0233a03: 來心故。宋譯云。即一切如來心名如來心
T2225_.61.0233a04: 等義。即如義訣釋。從自心出者。出生義
T2225_.61.0233a05: 云。於一切如來菩提四攝體而生金剛王
T2225_.61.0233a06: 焉。聖位云。毘盧遮那佛於内心證得金剛
T2225_.61.0233a07: 鉤四攝三摩地智○成金剛王菩薩形。住阿
T2225_.61.0233a08: 閦如來右邊月輪文　次釋祕明義者。嚩日
T2225_.61.0233a09: 囉二合囉引惹一句祕經弱入鉤字生大鉤文
T2225_.61.0233a10: 鉤四攝爲義故。四攝初有鉤菩薩。猶如四
T2225_.61.0233a11: 無量初有慈無量。慈總名四無量。疏釋
T2225_.61.0233a12: 慈氏云。此是佛四無量心。鉤即四攝亦
T2225_.61.0233a13: 當准知。又世間王亦四攝爲義。故以鉤
T2225_.61.0233a14: 示其威徳也。守護經第十云。汝阿闍
世王		王名字
T2225_.61.0233a15: 尚不自聞。況於餘聲。何謂王名。夫王者
T2225_.61.0233a16: 即囉惹義。囉字聲者所謂苦惱聲。啼哭愁歎
T2225_.61.0233a17: 無主無歸無救護聲。王當慰喩作如是言。
T2225_.61.0233a18: 汝莫苦惱。我爲汝主當救護汝。拭涙慈
T2225_.61.0233a19: 愍而撫育之。言惹字聲者是最勝義。是富貴
T2225_.61.0233a20: 義。是自在義。是殊勝義。是勇猛義。是端嚴
T2225_.61.0233a21: 義。是智慧義。是能摧滅一切衆生憍慢自高
T2225_.61.0233a22: 陵懱他義文　王梵語中具四攝義。何者布
T2225_.61.0233a23: 施能止苦惱。愛語能慰啼哭。利行即爲主。
T2225_.61.0233a24: 同事是救護。慈愍撫育等是大慈義。即四攝
T2225_.61.0233a25: 總體也。又ja是鉤體具自在義富貴義等。以
T2225_.61.0233a26: 此等徳鉤名一切衆生自在度脱。故以鉤
T2225_.61.0233a27: 爲印也。前引心要云。夫爲鉤者有四攝
T2225_.61.0233a28: 義。愛語布施利行同事。而能運度無量衆生。
T2225_.61.0233a29: 即此義也
T2225_.61.0233b01: 從一切如來至金剛手。六卷云。從一切如來
T2225_.61.0233b02: 心纔出已則彼婆伽梵執金剛手。訣云。頌祕
T2225_.61.0233b03: 密神變相者。經從説此祕明時至種種神變
T2225_.61.0233b04: 等事已。此中行相如普賢觀出入相同。文
T2225_.61.0233b05: 略無者準上可知。今如前建立隨略而釋。
T2225_.61.0233b06: 經説此祕明時從一切如來心即彼薄伽梵
T2225_.61.0233b07: 執金剛。此因本二段文也。釋曰。前觀中普
T2225_.61.0233b08: 賢菩薩從佛心出。成執金剛身。故此觀中
T2225_.61.0233b09: 以佛心金剛爲因本。故云即彼薄伽梵執
T2225_.61.0233b10: 金剛也。薄伽梵此正翻爲世尊也。具足正
T2225_.61.0233b11: 翻云説祕明時從一切如來世尊執金剛心
T2225_.61.0233b12: 也。謂此不空王大菩薩。從彼一切如來金剛
T2225_.61.0233b13: 心出故　解云。文有二。初辨總科。上普賢
T2225_.61.0233b14: 章明祕密神變相中有十二門。廣明神變
T2225_.61.0233b15: 相。此章文略。今辨其義可知。次隨略而
T2225_.61.0233b16: 釋下。隨略經釋文。於中是因本二科也。前
T2225_.61.0233b17: 觀中等者明上下科文有異。謂前普賢觀中
T2225_.61.0233b18: 出一切如來心爲依因。爲衆多月輪等爲
T2225_.61.0233b19: 顯本。而今以彼執金剛菩薩爲顯本者。前
T2225_.61.0233b20: 章所謂衆多月輪。即普賢圓明菩提心。故即
T2225_.61.0233b21: 是執金剛身。故今以即彼薄伽梵執金剛句
T2225_.61.0233b22: 爲顯本也。訣次下云。前門云。於月輪中
T2225_.61.0233b23: 出即是執金剛。即是斯義也。具足正翻等
T2225_.61.0233b24: 者。今經略故義難通了。故示正翻。言一切
T2225_.61.0233b25: 如來是依因。世尊執金剛是顯本。從此出金
T2225_.61.0233b26: 剛鉤故。以前章執金剛爲顯本也。從彼
T2225_.61.0233b27: 一切如來等者。明其所以。其義可知
T2225_.61.0233b28: 爲一切如來大鉤出已。六卷云。爲一切如來
T2225_.61.0233b29: 衆多大鉤身出已。訣云。經云爲一切如來衆
T2225_.61.0233c01: 多大鉤出已者。此應實顯相二段文也。此中
T2225_.61.0233c02: 無月輪圍遶住等者。前門已説云於諸佛所
T2225_.61.0233c03: 圍遶而住。故此略而不具。但云從一切如來
T2225_.61.0233c04: 心即彼薄伽執金剛也。故前門云於月輪
T2225_.61.0233c05: 中出。即是執金剛。即是普賢遍一切處菩提
T2225_.61.0233c06: 心輪執金剛也。種種智者。此中云一切如
T2225_.61.0233c07: 來衆多大鉤者。即種種智中之一智。一智即
T2225_.61.0233c08: 種種智也。應知此鉤亦在月輪中現。已下
T2225_.61.0233c09: 諸門准知　解云。初明此一章文具二科
T2225_.61.0233c10: 義可知。此中下辨應實文闕可知。但云下
T2225_.61.0233c11: 辨今此中次因本科。直明第四顯相科意
T2225_.61.0233c12: 也。謂一切如來乃至執金剛也者。是當前章
T2225_.61.0233c13: 即彼薄伽梵普賢爲衆多月輪是顯
本也		從此月
T2225_.61.0233c14: 輪中出諸智金剛。是爲顯相。故今云一切
T2225_.61.0233c15: 如來爲大鉤身爲顯相也。故前門云下正
T2225_.61.0233c16: 明顯相義。前章云。此彼衆多月輪中出一
T2225_.61.0233c17: 切如來智金剛文指此文云前門。衆多月
T2225_.61.0233c18: 輪者。即普賢圓明菩提心體故。云於月輪
T2225_.61.0233c19: 中出即此執金剛等也。種種智者指一切
T2225_.61.0233c20: 如來智金剛。謂鉤箭等諸金剛故云種種智
T2225_.61.0233c21: 等。訣前章釋顯相文云。各於其中現差
T2225_.61.0233c22: 別智相也。故云出現一切如來種種智拔折
T2225_.61.0233c23: 羅也。所謂於諸輪中一一智相也。即普賢
T2225_.61.0233c24: 菩提心輪内現五股相。不空菩提輪中金剛
T2225_.61.0233c25: 鉤相。乃至十六大菩薩等各各智相云云
T2225_.61.0233c26: 入世尊至聚爲一體。六卷云。還同一體入
T2225_.61.0233c27: 毘盧遮那心四卷闕
此一章		訣云。經云還同一體入
T2225_.61.0233c28: 毘盧遮那佛心。此顯力･還源也。釋曰。此中
T2225_.61.0233c29: 無以其普賢故。金剛薩埵三摩地極堅牢故
T2225_.61.0234a01: 者略也。上門已説此準知。下亦如是。皆
T2225_.61.0234a02: 有如來普賢金剛威力也。還源者。謂此鉤
T2225_.61.0234a03: 本依佛心出還入佛心。欲顯此鉤是如來
T2225_.61.0234a04: 心故　解云。初總辨二科。釋曰下次明闕
T2225_.61.0234a05: 顯力科可知。還源下釋次科可知
T2225_.61.0234a06: 生金剛大至住佛掌中。六卷云。爲金剛鉤
T2225_.61.0234a07: 住佛掌中。訣云。經云爲金剛鉤住佛掌中此
T2225_.61.0234a08: 示相也。釋曰。此段文略。應具足云。又從心
T2225_.61.0234a09: 出滿虚空界成金剛光明。時彼光明化爲
T2225_.61.0234a10: 一切如來。金剛身語意所成金剛鉤住佛掌
T2225_.61.0234a11: 中。唯有下句爲金剛鉤住佛掌中。滿虚空
T2225_.61.0234a12: 明等准上門應知。下門亦如是。有能入
T2225_.61.0234a13: 此鉤三摩地者。應如上次第還入佛心。又
T2225_.61.0234a14: 從心出滿虚空界光明。化如來三輪鉤住
T2225_.61.0234a15: 佛掌中。如是觀者是名入鉤三摩地。即得
T2225_.61.0234a16: 如來召請諸佛智印加持　解云。此示相也
T2225_.61.0234a17: 者是第八科。此中闕第七顯智也。釋曰下
T2225_.61.0234a18: 初擧具足文以示其意可知。疏所引及異
T2225_.61.0234a19: 本。無爲金剛鉤住佛掌中八字。恐是脱。今
T2225_.61.0234a20: 本爲正。入此鉤三摩地下次釋文意。如來
T2225_.61.0234a21: 三輪鉤者。具足文中云金剛身口意所成金
T2225_.61.0234a22: 剛鉤是也。前章云一切如來身口意出生金
T2225_.61.0234a23: 剛形。具如上辨
T2225_.61.0234a24: 從金剛大至神通遊戲。六卷云。復從鉤中
T2225_.61.0234a25: 出現一切世界微塵等如來身。召請一切如
T2225_.61.0234a26: 來作種種神變等事已。訣云。經云復從鉤
T2225_.61.0234a27: 中出現一切世界至神變等事已者。此段亦
T2225_.61.0234a28: 略准上應知。義亦如上。入此觀者普現色
T2225_.61.0234a29: 身也。已下諸門亦皆準知。若入此普現色身
T2225_.61.0234b01: 觀。能令衆生發菩提心等感應之行。略而
T2225_.61.0234b02: 不説。準如上門。皆悉具有。下門亦然　解
T2225_.61.0234b03: 云。此段亦略者。是明第十一普現故。九十
T2225_.61.0234b04: 二科及第十二科略之也。能令衆生等者。指
T2225_.61.0234b05: 感應科。上云由佛神力應衆生心。一切衆
T2225_.61.0234b06: 生感而自發也云云　言由普現色身佛加持
T2225_.61.0234b07: 力。一切衆生感而發菩提心。今略此科也｣
T2225_.61.0234b08: 妙不空王至大菩薩身。六卷云。由不空王
T2225_.61.0234b09: 大菩薩故。及由金剛薩埵三摩地極堅牢
T2225_.61.0234b10: 故。還一體相爲不空王大菩薩身。訣頌曰。
T2225_.61.0234b11: 現授教旨相者。經從出現不空王故至増上
T2225_.61.0234b12: 悉地果故等。此中出入不同。義分爲五。經
T2225_.61.0234b13: 由不空王故。及金剛薩埵乃至大菩薩身。此
T2225_.61.0234b14: 第一攝相也。釋曰。謂如來實相智印。神變
T2225_.61.0234b15: 無礙故曰不空。即此智印諸智中勝故稱爲
T2225_.61.0234b16: 王。以此智王護念衆生。令諸衆生受勝安
T2225_.61.0234b17: 樂。是智至處無能壞者。故曰堅牢。以堅牢
T2225_.61.0234b18: 智攝諸衆生爲一身相。其中衆生入出不
T2225_.61.0234b19: 礙住一身中。各令所安不覺不知。唯是菩
T2225_.61.0234b20: 薩了了知見。若有智者住此三昧。亦復如
T2225_.61.0234b21: 是。即能攝受行利益事　解云。頌曰等下
T2225_.61.0234b22: 先辨大科。即第三句義也。攝相者。下釋中
T2225_.61.0234b23: 云攝諸衆生爲一身相是也。釋曰下釋文。
T2225_.61.0234b24: 初釋不空義。如來實相智印者指鉤體。神
T2225_.61.0234b25: 變無礙明其用。以神變無礙故。隨有見
T2225_.61.0234b26: 聞觸知。無空過者悉成無上菩提。故曰不
T2225_.61.0234b27: 空也。即此智印者釋王字。以此智王下釋
T2225_.61.0234b28: 金剛薩埵等文。以堅牢智下釋聚爲一體等
T2225_.61.0234b29: 文。正明攝相義也。爲一身相者。謂爲一鉤
T2225_.61.0234c01: 身也。入出不礙者。一切衆生不動本處而
T2225_.61.0234c02: 入鉤中。雖在鉤中常不動本處。故云不
T2225_.61.0234c03: 礙。各令所安下。明所入衆生自不覺知。所
T2225_.61.0234c04: 安者安謂安置。此中與維摩不思議品意同
T2225_.61.0234c05: 也。經云。若菩薩住是解脱者。以須彌之
T2225_.61.0234c06: 高廣内芥子中無所増減。須彌山王本相
T2225_.61.0234c07: 如故。而四天王忉利諸天不覺不知己之所
T2225_.61.0234c08: 入。唯應度者乃見須彌入芥子中。是名不
T2225_.61.0234c09: 可思議解脱法門文
T2225_.61.0234c10: 住毘盧遮至爲成就鉤召。六卷云。住於毘盧
T2225_.61.0234c11: 遮那佛心説此嗢陀南曰。奇哉甚希有。我
T2225_.61.0234c12: 是不空王。從彼金剛出。現爲大鉤者。能
T2225_.61.0234c13: 遍一切處。召請諸如來。訣云。經云住於
T2225_.61.0234c14: 毘盧遮那佛心至偈末等。此第二還源也。釋
T2225_.61.0234c15: 曰。不空王住佛心時。一切衆生亦住佛
T2225_.61.0234c16: 心。此一不空王住佛心時。彼一切世界微
T2225_.61.0234c17: 塵等不空王皆住佛心中。如梵網經云。各
T2225_.61.0234c18: 接微塵衆倶來至我所。即其相也。説此偈
T2225_.61.0234c19: 言等如經思之可解　解云。釋曰下釋還
T2225_.61.0234c20: 源。有二。初明一切衆生還源。謂一切衆生
T2225_.61.0234c21: 從本已來與不空王同一體故。不空王住
T2225_.61.0234c22: 佛心時。一切衆生亦等住也。此一不空下二
T2225_.61.0234c23: 明同類還源。其義可知。如梵網下引例而
T2225_.61.0234c24: 證。經偈文云。我今盧遮那。方坐蓮花台。周
T2225_.61.0234c25: 匝千華上。復現千釋迦。一華百億國。一國一
T2225_.61.0234c26: 釋迦。各坐菩提樹。一時成佛道。如是千百
T2225_.61.0234c27: 億。盧遮那本身。千百億釋迦。各接微塵數。
T2225_.61.0234c28: 倶來至我所。聽我誦佛戒。甘露門則開文
T2225_.61.0234c29: 説此偈言等者。解云。奇哉不空王者。自嘆
T2225_.61.0235a01: 具如上辨。宋譯云大哉我此不空王。四六
T2225_.61.0235a02: 兩經皆有我字。今五字爲句故。略去我字
T2225_.61.0235a03: 也。金剛所生鉤者。正明鉤體。此從普賢
T2225_.61.0235a04: 月輪中生。故云金剛所生。訣上文云。不空
T2225_.61.0235a05: 菩提輪中現金剛鉤相是也。由遍一切佛者。
T2225_.61.0235a06: 謂明鉤用。宋譯云普遍觀察一切佛。四六兩
T2225_.61.0235a07: 經並云能遍一切處召請諸如來。此且約果
T2225_.61.0235a08: 一邊。准上訣文當通生佛。訣云。能鉤衆
T2225_.61.0235a09: 生出空有海。能鉤諸佛入衆生心文若依
T2225_.61.0235a10: 此釋。一切佛者。通已成當成二種佛也。爲成
T2225_.61.0235a11: 就鉤召者明鉤益也。宋譯云平等悉召作成
T2225_.61.0235a12: 就謂上鉤諸佛下鉤衆生悉爲成就也
T2225_.61.0235a13: 時不空王至復請教令。六卷云。時彼不空王
T2225_.61.0235a14: 菩薩從佛心出。依諸如來右邊月輪中住
T2225_.61.0235a15: 而請教示。訣云。經時彼不空王至復請教
T2225_.61.0235a16: 示。此第三現請也。釋曰。謂不空王大菩薩。
T2225_.61.0235a17: 住前所現普賢菩薩周圍月輪中。爲諸有情
T2225_.61.0235a18: 請佛教示。此一不空王請時。彼彼一切世界
T2225_.61.0235a19: 微塵不空王亦如是請。此中闕感應文。如
T2225_.61.0235a20: 前門所説。更不復出。後亦準之　解云。現
T2225_.61.0235a21: 請者。前章訣云。佛加持故從心出現住月輪
T2225_.61.0235a22: 中乃至爲諸有情請佛教示也文　此中釋略
T2225_.61.0235a23: 准上知之。釋曰下現請文。前所現者指前
T2225_.61.0235a24: 章十二門中第三應實科。經云於諸佛處周
T2225_.61.0235a25: 圍而住是也。此中下示文闕感應。上云念
T2225_.61.0235a26: 應。上訣云。先入此三昧念其所應文念在
T2225_.61.0235a27: 佛心應約衆生。今云感應。其文雖異義即
T2225_.61.0235a28: 不異。念其所應即感應道交故
T2225_.61.0235a29: 時婆伽梵至召三昧耶。六卷云。爾時世尊
T2225_.61.0235b01: 入一切如來鉤召金剛三摩地已。爲一切如
T2225_.61.0235b02: 來鉤召三摩地。訣云。經爾時世尊入一切如
T2225_.61.0235b03: 來。至爲一切如來鉤召三昧耶等。此第四現
T2225_.61.0235b04: 法也。釋曰。所謂此法門名一切如來金剛加
T2225_.61.0235b05: 持鉤召。故云鉤召三昧耶。此鉤從普賢金
T2225_.61.0235b06: 剛五智印。轉轉現故能廣利益諸有情界也
T2225_.61.0235b07: 　解云。現法者。法謂鉤召三昧耶。是此鉤法
T2225_.61.0235b08: 從智賢五智印而現。故云現法也。今窃
T2225_.61.0235b09: 按。前章云。時薄伽梵入一切如來智三昧耶
T2225_.61.0235b10: 名金剛三摩地文　訣科云此第四念應也文
T2225_.61.0235b11: 若准此釋。今時薄伽梵等應是念應也。又
T2225_.61.0235b12: 上經云。受用一切如來乃至大智三昧耶。訣
T2225_.61.0235b13: 釋云此第五現法也。准此兩文。當章無現
T2225_.61.0235b14: 法文。當云闕現法文也。余曾聞。汲深非
T2225_.61.0235b15: 短綆所測。末學陋識雖非無恐。窃爲此
T2225_.61.0235b16: 辨。君子幸恕勿深責焉。釋曰下。初釋一切
T2225_.61.0235b17: 如來鉤三昧耶句。經云時薄伽梵入一切如
T2225_.61.0235b18: 來等。婆伽梵者謂毘盧遮那也。入者謂加持
T2225_.61.0235b19: 義具如
上辨		故釋云金剛加持鉤召。此鉤下釋金
T2225_.61.0235b20: 剛三摩地句。謂此三昧耶從普賢金剛五智
T2225_.61.0235b21: 印五股而現。故云名金剛三摩地。從此已下
T2225_.61.0235b22: 一一現法科中。皆有名金剛三摩地句。皆
T2225_.61.0235b23: 明從普賢五智印現也。經云受一切如來
T2225_.61.0235b24: 鉤召三昧耶者。四六兩經云。爲一切如來鉤
T2225_.61.0235b25: 召三昧耶。窃按前章云受用一切如來戒定
T2225_.61.0235b26: 惠等。訣科云現法。依此思之。今此受一切
T2225_.61.0235b27: 如來等文。似當現法科。若爾當章無有闕
T2225_.61.0235b28: 文。智者應思。宋譯云。以是一切如來請
T2225_.61.0235b29: 召三昧耶。於普盡無餘諸有情界等文　此經
T2225_.61.0235c01: 此句屬於次文。義與今不同也
T2225_.61.0235c02: 盡無餘有至勝悉地故。六卷云。盡衆生界攝
T2225_.61.0235c03: 召一切如來。爲一切如來安樂歡喜悦意受
T2225_.61.0235c04: 用故。乃至爲得一切如來三摩地智。所持
T2225_.61.0235c05: 増上悉地故。訣云。經盡衆生界攝召一切
T2225_.61.0235c06: 至悉地果故等。此第五顯益也。釋曰。謂五
T2225_.61.0235c07: 智印鉤召等持力。一切如來加持故。若有持
T2225_.61.0235c08: 念此三昧耶。一切如來及菩薩衆一時集會。
T2225_.61.0235c09: 隨彼彼念爲作利益。故云悦意受用等。若
T2225_.61.0235c10: 有衆生從初發心。與諸如來普賢菩薩等
T2225_.61.0235c11: 量發者。如是菩薩即是如來。由心等故諸
T2225_.61.0235c12: 佛加持。由加持故於佛法界五智印上。更
T2225_.61.0235c13: 増妙智廣大自在。故云増上悉地果　解
T2225_.61.0235c14: 云。顯益義可知。盡無餘有情界者。明鉤印
T2225_.61.0235c15: 所度境也。謂五智印等者。釋一切鉤召四
T2225_.61.0235c16: 字。此鉤從金剛手五智印轉生故。云五智
T2225_.61.0235c17: 印鉤。等持力者指前科中金剛三摩地。一切
T2225_.61.0235c18: 如來加持故者。前科中釋入一切如來鉤召
T2225_.61.0235c19: 三昧耶。云名一切如來金剛加持鉤召。故
T2225_.61.0235c20: 指上入一切如來等文。云一切如來加持故。
T2225_.61.0235c21: 今章云一切鉤召者。正明上文益故。科云
T2225_.61.0235c22: 顯益故擧上文。釋一切鉤召義。一切鉤召
T2225_.61.0235c23: 者。謂鉤召一切衆生也。若有持念下。釋一
T2225_.61.0235c24: 切安樂已下文。一切如來等者。經云乃至
T2225_.61.0235c25: 等取菩薩。故釋云及菩薩。爲作利益者。今
T2225_.61.0235c26: 經及四六兩經無此文。宋譯云。普遍鉤召
T2225_.61.0235c27: 爲作利益文准此經文梵本當有此語。恐
T2225_.61.0235c28: 是譯語之略故。云悦樂受用等者。四六兩本
T2225_.61.0235c29: 云爲一切安樂歡喜悦意受用。今經文略。此
T2225_.61.0236a01: 義具如上辨。又經云隨染者正明此尊三
T2225_.61.0236a02: 昧。一切安樂等總通諸尊也。若有衆生下。
T2225_.61.0236a03: 釋最勝悉地故文。若有衆生者。上云若有
T2225_.61.0236a04: 持念此三昧耶等。此人即是從初發心與普
T2225_.61.0236a05: 賢菩薩等量發心。如是等人雖未成果位
T2225_.61.0236a06: 即是如來。何者與普賢菩薩等其心等故。由
T2225_.61.0236a07: 心等故下。釋乃至一切如來集會加持文。意
T2225_.61.0236a08: 云。是此行人由與普賢菩薩心等故。諸佛
T2225_.61.0236a09: 集會加持也。心等佛菩薩即初發心。初發
T2225_.61.0236a10: 心者諸佛憐愛猶如一子。疏釋除蓋障三昧
T2225_.61.0236a11: 云。則於一切時一切處。常爲十方諸佛之
T2225_.61.0236a12: 所護持。猶如嬰童始生父母愛心遍重常不
T2225_.61.0236a13: 捨離。即此義也。由加持故下。正釋最勝悉
T2225_.61.0236a14: 地義。於佛法界五智印者。指前章金剛薩埵
T2225_.61.0236a15: 三昧。於前五智印上。更増金剛鉤妙智。次
T2225_.61.0236a16: 第増廣故云廣大自在等。若約十地十六生
T2225_.61.0236a17: 義。鉤菩薩是第二地。猶如二日月故次第増
T2225_.61.0236a18: 上也。四六兩經云。爲得一切如來三摩地智
T2225_.61.0236a19: 所持増上悉地故。宋譯云。令得一切如來
T2225_.61.0236a20: 集會加持最上悉地文　一切如來三摩地智。
T2225_.61.0236a21: 當今一切如來集會。集會梵云三昧耶。兩文
T2225_.61.0236a22: 體同譯語異耳。所持即加持。最勝者義有少
T2225_.61.0236a23: 異。例如摩訶具大多勝三義。故兩經翻名
T2225_.61.0236a24: 各據一義也
T2225_.61.0236a25: 則彼金剛至最上能鉤召。六卷云。以金剛
T2225_.61.0236a26: 鉤授彼不空王大菩薩雙手。爾時一切如來
T2225_.61.0236a27: 復以金剛鉤名號而與潅頂。時金剛鉤菩薩
T2225_.61.0236a28: 以彼金剛鉤。召請一切如來已説此嗢陀
T2225_.61.0236a29: 南曰。我是諸如來。無上金剛智。成就諸佛
T2225_.61.0236b01: 事。最上鉤召者文訣云。頌授智菩提鉤者。經
T2225_.61.0236b02: 從以金剛鉤授彼乃至偈末等。釋曰。此中
T2225_.61.0236b03: 授潅頂法具光明等五種。如前門所列。此中
T2225_.61.0236b04: 略有二相。餘三隱而不出。但作即具用爲
T2225_.61.0236b05: 之。二相者所謂智印及鉤。即名號而與潅
T2225_.61.0236b06: 頂等也。時不空王受此鉤已。諸佛隨集故
T2225_.61.0236b07: 云以彼金剛鉤。召請一切如來已。衆生受
T2225_.61.0236b08: 者亦復如是。有見聞者諸罪消滅聖賢護
T2225_.61.0236b09: 念。若非授而輒受持求悉地者。於如來智
T2225_.61.0236b10: 自在力用即不成就。是故佛言。是人盜法
T2225_.61.0236b11: 被諸鬼神之所損壞。説此偈言等如經可
T2225_.61.0236b12: 解　解云。頌授智等者先示大科。即第四句
T2225_.61.0236b13: 義也。二相者等當章經唯説二相。一授與雙
T2225_.61.0236b14: 手。二與金剛名號也。即於五種潅頂中出
T2225_.61.0236b15: 其二種也。此中恐有寫誤。疏所引鉤印作
T2225_.61.0236b16: 句印。今云智印謂鉤印。句印即名號潅頂。名
T2225_.61.0236b17: 號即尊眞言故云句印。句印即眞言句。故上
T2225_.61.0236b18: 訣云。五者句義潅頂。謂部尊眞言及思中義
T2225_.61.0236b19: 理想布於身心云云時不空王下。釋以金剛
T2225_.61.0236b20: 鉤召等文。經云以金剛鉤召如來中。具凡
T2225_.61.0236b21: 聖二種鉤召。其義可知。有見聞者等釋出不
T2225_.61.0236b22: 空義。具如上辨。若非授而等者。今此菩薩
T2225_.61.0236b23: 得佛授與畢而乃鉤召。是乃爲未來示有
T2225_.61.0236b24: 授受。釋意可知。次解頌文。初二句先嘆鉤
T2225_.61.0236b25: 體。一切佛者謂五如來。無上金剛智者正指
T2225_.61.0236b26: 鉤體。前訣五股鉤箭等云差別智相。一一
T2225_.61.0236b27: 金剛皆是智印。然獨得金剛智名者。r@aja
T2225_.61.0236b28: 者是有智義。劫初立有智人爲王是也。又
T2225_.61.0236b29: 守護經明r@aja名義中云惹智慧義文　又ra
T2225_.61.0236c01: 字所謂大智明燈。故別云金剛智也。由此
T2225_.61.0236c02: 金剛智鉤力。能成無上悉地。故云無上金剛
T2225_.61.0236c03: 智也。次二句嘆鉤用。謂能鉤衆生出空有
T2225_.61.0236c04: 海。能鉤諸佛入衆生心。故云成諸佛利益
T2225_.61.0236c05: 也。一切利益無出此二。故最後句嘆鉤用
T2225_.61.0236c06: 云最上能鉤召也。六卷云成就諸佛事。即
T2225_.61.0236c07: 明成就生佛二種事業也。宋譯云。所有諸
T2225_.61.0236c08: 佛成就事最上悉地皆能召。上句明世間成
T2225_.61.0236c09: 就。次句明出世悉地。其意可知
T2225_.61.0236c10: 爾時婆伽至日羅邏誐。六卷云。爾時世尊
T2225_.61.0236c11: 復入摩羅大菩薩三摩地。出生加持薩埵金
T2225_.61.0236c12: 剛三摩地已。從其心出一切如來奉事三
T2225_.61.0236c13: 摩地名一切如來心。説此陀羅尼曰。跋折
T2225_.61.0236c14: 羅羅伽。訣云。第三一切如來摩羅大菩薩三
T2225_.61.0236c15: 昧耶智印實相門。述此意者。謂如來悲智
T2225_.61.0236c16: 甚深微密。亙無盡界違順染淨。是故如來
T2225_.61.0236c17: 現其智相。名曰摩羅。能令樂染淨者不得
T2225_.61.0236c18: 自在。摩羅者具足梵音云摩爛拏。此正翻
T2225_.61.0236c19: 爲殺者。如其智印所謂弓箭。謂或有菩
T2225_.61.0236c20: 薩成等正覺。住清淨處不樂隨於雜染世
T2225_.61.0236c21: 界成就衆生。以此智印力能撃射攝之。不
T2225_.61.0236c22: 令久住故。以染智攝彼淨智故名殺者。
T2225_.61.0236c23: 或有菩薩發廣大心作大佛事。有佛菩薩
T2225_.61.0236c24: 住於自宮不助其力。而此菩薩即以此智
T2225_.61.0236c25: 印向彈撃之。彼佛菩薩便當隨喜而共加持。
T2225_.61.0236c26: 佛智神力無有違者。此即殺淨而順染也。又
T2225_.61.0236c27: 諸衆生恒爲一切煩惱。堅牢染縛而不信受
T2225_.61.0236c28: 佛清淨法。爾時菩薩以此智印而撃射之。
T2225_.61.0236c29: 彼所堅縛即便破壞。以清淨法而用染之。
T2225_.61.0237a01: 一切衆生以是因。開示悟入佛知見。此即
T2225_.61.0237a02: 殺染而順淨也。是故如來以摩羅智。於染
T2225_.61.0237a03: 於淨皆能染淨也。又此次第者。謂入初普
T2225_.61.0237a04: 賢三昧耶。遍能觀察一切如來。遍能了知
T2225_.61.0237a05: 諸佛境界得不空智。爾時如來便以智印而
T2225_.61.0237a06: 用加持。得加持已便能集會一切如來。及
T2225_.61.0237a07: 諸如來無盡智藏。嚴自智界作大佛事。便能
T2225_.61.0237a08: 承事一切如來。而諸如來護念不捨。是以
T2225_.61.0237a09: 染智據次而説。如是次第皆是如來。普賢
T2225_.61.0237a10: 金剛三昧智用。一合實相甚深境界。以聲
T2225_.61.0237a11: 字相次故別轉耳。後後所説准應知之。次
T2225_.61.0237a12: 下釋文頌曰。如來奉事心。祕密神變相。現
T2225_.61.0237a13: 請教旨者。授菩提弓箭。如來奉事心者。經
T2225_.61.0237a14: 云爾時世尊復入及拔折囉邏伽等。釋曰。謂
T2225_.61.0237a15: 從普賢菩薩菩提金剛三昧。入佛境界加
T2225_.61.0237a16: 持衆生。相續便入不空王相。而作佛事轉住
T2225_.61.0237a17: 即入此奉事門。故云復入等。如上準知。言
T2225_.61.0237a18: 奉事及染愛者。謂奉事如來及以衆生。以
T2225_.61.0237a19: 奉事如來故。如來愛樂。以奉持衆生故。衆
T2225_.61.0237a20: 生離苦。又謂由染愛如來故如來護念。由
T2225_.61.0237a21: 染愛衆生故衆生解脱。是以名爲染愛之
T2225_.61.0237a22: 智。故説祕明云。拔折囉邏伽也。祕密義者
T2225_.61.0237a23: 謂金剛愛染奉持也　解云。文分爲二。初
T2225_.61.0237a24: 辨大意。二隨文釋意。初中有二。初正辨大
T2225_.61.0237a25: 意。二明文次第。初中亦二。初叙尊名義。次
T2225_.61.0237a26: 明智印義。是即初也。述此意等者。初明現
T2225_.61.0237a27: 此智相大意也。如來悲智者。示現智相之
T2225_.61.0237a28: 本。正是摩羅體。愛悲爲體故。此智印體即
T2225_.61.0237a29: 大悲也　以悲即智名云悲智。是持業釋
T2225_.61.0237b01: 非相違也。聖位云。從金剛愛大悲箭三摩
T2225_.61.0237b02: 地智。流出金剛箭光明。即是也。亙無盡界
T2225_.61.0237b03: 下明所度境。違順染淨者。且依大日疏。第
T2225_.61.0237b04: 一無畏名順世八心。第二無畏已上名違世
T2225_.61.0237b05: 八心。乃至一一地皆有八心。順世亦云世
T2225_.61.0237b06: 間八心。世是染義。違世即淨故云違順染
T2225_.61.0237b07: 淨。是故如來下正辨智印名。其義可知
T2225_.61.0237b08: 如其智印下。二明智印義。此亦有二。是初
T2225_.61.0237b09: 智印體。弓箭表大悲故。心要云。此大悲弓
T2225_.61.0237b10: 箭亦能殺害一切煩惱。直取菩提即金剛愛
T2225_.61.0237b11: 菩薩之行位也文　弓梵云dhanu@si千文箭云
T2225_.61.0237b12: ka@n@da千文大日疏第一釋阿羅訶中引智度
T2225_.61.0237b13: 云。定弓慧箭。外破魔王軍内滅煩惱賊。故
T2225_.61.0237b14: 以爲名文愛菩薩者定惠相合成大染智。持
T2225_.61.0237b15: 弓箭者即表此義也。又愛染尊亦持弓箭。
T2225_.61.0237b16: 表定惠合成大染智也。謂或有菩薩下。二
T2225_.61.0237b17: 明智印義。此有二。初殺淨順染。於中初
T2225_.61.0237b18: 撃射菩薩。次撃射諸佛。其義可知。又諸衆
T2225_.61.0237b19: 生下。二殺染順淨。如文可知。是故下總
T2225_.61.0237b20: 結染淨二殺義。又此次第者下。二明文次
T2225_.61.0237b21: 第。謂從上普賢次第相承明其義也。謂入
T2225_.61.0237b22: 初普賢金剛等者。指上經即入一切如來普
T2225_.61.0237b23: 賢菩薩薩埵三昧耶。訣科云明行釋云。遍
T2225_.61.0237b24: 一切處等持自智即入一切如來智也文即
T2225_.61.0237b25: 是遍能觀察一切如來也。遍能了知諸佛境
T2225_.61.0237b26: 界者。指上經爲多月輪普淨有情大菩提心。
T2225_.61.0237b27: 故此章次下云。謂從普賢菩薩金剛三昧。入
T2225_.61.0237b28: 佛境界加持衆生文　淨有情菩提心即是加
T2225_.61.0237b29: 持義也。又上經云。從衆多月輪出一切如
T2225_.61.0237c01: 來智金剛。訣釋云。各於其中現差別智相
T2225_.61.0237c02: 也。故云出現一切如來種種智拔折羅文　差
T2225_.61.0237c03: 別智者所謂鉤箭等諸金剛智。此等諸金剛
T2225_.61.0237c04: 皆從普賢月輪而現故。此中次第即明此
T2225_.61.0237c05: 義也　佛境界者。藏品三世眞言釋云。佛境
T2225_.61.0237c06: 界者謂諸法實相。又普賢三時名佛境界莊
T2225_.61.0237c07: 嚴文應知普賢圓明月輪。即是諸法實相諸
T2225_.61.0237c08: 佛境界也。得不空智下。次明鉤三昧耶。文
T2225_.61.0237c09: 意云。以鉤三昧召請諸佛及菩薩皆悉集
T2225_.61.0237c10: 會。上經云。爾時薄伽梵入一切如來鉤三昧
T2225_.61.0237c11: 耶。乃至一切如來集會加持最勝悉地故云云
T2225_.61.0237c12: 嚴自智界者謂鉤自證。作大佛事者謂其大
T2225_.61.0237c13: 用。所謂上鉤諸佛。下鉤衆生是也。便能承
T2225_.61.0237c14: 事下正明染智。承事一切如來等者。承事即
T2225_.61.0237c15: 染義。具如下辨。如是次第下別云次第意。
T2225_.61.0237c16: 謂鉤箭等智印。皆是普賢大菩提心智用故。
T2225_.61.0237c17: 云普賢三昧智用。此等智用無量差別。其實
T2225_.61.0237c18: 不出大菩提心月輪。故云一合實相等。而
T2225_.61.0237c19: 於一合實相中。建立薩王愛等聲字。故云
T2225_.61.0237c20: 以聲字相次等。聲字即實相故。差別當相
T2225_.61.0237c21: 不違實相。故一一文中皆云金剛薩埵三摩
T2225_.61.0237c22: 地堅牢故聚爲一體等。次下釋文下大文第
T2225_.61.0237c23: 二。隨文釋意。此中先擧頌。分別段章可
T2225_.61.0237c24: 知。如來奉事心者下正釋文。如來奉事心
T2225_.61.0237c25: 者。此科正明愛尊體也。釋曰下釋經復入
T2225_.61.0237c26: 言明文次第。普賢菩薩菩提金剛等者。即前
T2225_.61.0237c27: 所引明行果是也。入佛境界者亦如上辨。相
T2225_.61.0237c28: 續便入等者。如次上辨。從普賢月輪現差
T2225_.61.0237c29: 別智。所謂聲字相次故云相續等。言奉事
T2225_.61.0238a01: 及染愛者下。釋隨染三昧耶即是義也。隨即
T2225_.61.0238a02: 奉事義。染愛可知。宋譯云隨愛樂三昧。四
T2225_.61.0238a03: 六兩經云奉事三摩地文奉事梵云鉢羅磨
T2225_.61.0238a04: 曩迦哩也梵語
雜名		又奉云鉢羅二合拏引磨。又
T2225_.61.0238a05: 鉢刺婆刺拏此云隨意。又云自恣。故知隨及
T2225_.61.0238a06: 與奉一種梵語也。又愛云必哩二合也千文
T2225_.61.0238a07: 又pratipati此云愛住。故知奉事即是愛義
T2225_.61.0238a08: 也。謂奉事下初釋奉事義。又謂下釋染愛
T2225_.61.0238a09: 義。其義可知。祕密義者是明眞言句義。故
T2225_.61.0238a10: 云祕密義。非是對前釋作深釋故云祕密
T2225_.61.0238a11: 義也。金剛愛染奉持者。疏所引持作事。今
T2225_.61.0238a12: 作持寫誤。vajra金剛也。r@aga愛染奉事也。今
T2225_.61.0238a13: 釋今經者。爾時薄伽梵者。此擧報及顯體
T2225_.61.0238a14: 也。復入摩羅等者第三明行也。一切如來隨
T2225_.61.0238a15: 染下第四護念也。次釋明義者。句義云va
T2225_.61.0238a16: jrar@aga金剛
愛也		h@a@h祕經云悦
字生歡喜		此眞言具定惠義。ra
T2225_.61.0238a17: 是智慧義。ga字者諸經明字輪中云如來祕
T2225_.61.0238a18: 藏。如來祕藏即佛性。佛性即首楞嚴三昧。故
T2225_.61.0238a19: 知ga是定義也。r@a字點a也。a是不二合一
T2225_.61.0238a20: 義。謂定惠相合成大染智。即是r@aga隨染三
T2225_.61.0238a21: 昧義。弓箭即表此義也。又摩羅者愛染之
T2225_.61.0238a22: 異名也。法愛樂定也與智波羅蜜和合生大
T2225_.61.0238a23: 娯樂。謂之摩羅。祕經云悦字生歡喜即此
T2225_.61.0238a24: 義也。h@a@h字本體惠也。上點定也。傍有二點。
T2225_.61.0238a25: 涅槃大安樂義。即表定惠和合生大悦樂故
T2225_.61.0238a26: 云悦字。又ha字歡喜義。即所謂現法樂住
T2225_.61.0238a27: 也。然古來諸師。就此愛尊有種種深義。有
T2225_.61.0238a28: 種種邪義。今但消文句叵具述耳
T2225_.61.0238a29: 一切如來心至神通遊戲。六卷云。説陀羅
T2225_.61.0238b01: 尼時從一切如來心。即彼薄伽梵執金剛。
T2225_.61.0238b02: 爲一切如來華器仗。出已還同一體性。入
T2225_.61.0238b03: 毘盧遮那佛心。爲金剛弓箭身出住佛掌。
T2225_.61.0238b04: 又從金剛箭出現一切世界微塵等如來身。
T2225_.61.0238b05: 作一切如來神變佛事已。訣曰。頌曰祕密
T2225_.61.0238b06: 神變相者。經從説此祕明時至神變佛事
T2225_.61.0238b07: 已等。釋曰。此中神變入出合散。皆如普賢
T2225_.61.0238b08: 金剛行相耳。唯此中契相別者。所謂華器仗
T2225_.61.0238b09: 弓箭等。是如來彈撃智也。其契兩頭皆有蓮
T2225_.61.0238b10: 花。故云華器仗。華器仗即是弓箭也。此智
T2225_.61.0238b11: 猶如主立彈官彈撃非法。謂二乘樂寂自
T2225_.61.0238b12: 謂究竟此非法也。菩薩住地悲智不等此非
T2225_.61.0238b13: 法也。一切衆生常樂諸欲習諸邪道此非法
T2225_.61.0238b14: 也。乃至假使有佛及一切賢聖。悲智不等皆
T2225_.61.0238b15: 是非法也。是故大日如來現此智相。令諸菩
T2225_.61.0238b16: 薩習正行者。持此智印。承事諸佛攝取衆
T2225_.61.0238b17: 生隨意無礙文　解云。頌曰下初示科。謂此
T2225_.61.0238b18: 章即明此尊祕密神變相也。此亦有十二
T2225_.61.0238b19: 門。准上可知。釋曰下正釋文。入出合散者
T2225_.61.0238b20: 文中自顯可知。唯此中下釋華器仗義。初
T2225_.61.0238b21: 明其契相可知。按摩羅亦名華箭。華器仗
T2225_.61.0238b22: 即摩羅三昧也。智度第五二十二云。問曰。何
T2225_.61.0238b23: 以名魔。答曰。奮慧命壞道法功徳善本。是
T2225_.61.0238b24: 故名爲魔。諸外道人輩言是名欲主。亦名
T2225_.61.0238b25: 華箭。亦名五箭。破種種善事佛法中名爲
T2225_.61.0238b26: 魔羅。是業是事名爲魔事文又蓮華梵具魔
T2225_.61.0238b27: 羅義。故以蓮花而莊嚴。菩提場經第二不空
本
T2225_.61.0238b28: 蓮花眞言曰。唵吽迦麼羅娑嚩賀。翻梵語
T2225_.61.0238b29: 云。竭麼羅應云犍陀摩。譯曰香花。此智
T2225_.61.0238c01: 猶如下次明契用。於中先擧喩。次正明用。
T2225_.61.0238c02: 此亦有四。初彈二乘作證。菩提心論云。剋
T2225_.61.0238c03: 證其果趣本涅槃已爲究竟是也。菩薩下二
T2225_.61.0238c04: 彈菩薩。住地謂十住地智悲等運稱爲菩薩。
T2225_.61.0238c05: 謂大智故不著生死。大悲故不住涅槃。而
T2225_.61.0238c06: 今唯住自地闕度生事。是云悲智不等。即
T2225_.61.0238c07: 菩薩非法也。乃至下總彈佛菩薩等。佛常
T2225_.61.0238c08: 住智悲定三徳。無有不等故云假使。是故
T2225_.61.0238c09: 下明佛説此智印意。承事諸佛是智。攝受
T2225_.61.0238c10: 衆生即悲。悲智等運正是r@aga王三昧也。r@a
T2225_.61.0238c11: ga具悲智義。ra是染義。染即悲也。ga大空
T2225_.61.0238c12: 義。gate般若明呪。故知ga是智也。此二字
T2225_.61.0238c13: 合故智悲等運也。準前章科祕密神變有十
T2225_.61.0238c14: 二門。從一切如來至持金剛。此因本二門
T2225_.61.0238c15: 也。准前釋知。爲一切至出已。此應實顯
T2225_.61.0238c16: 相二門也。此中無月輪圍繞住等者。前門
T2225_.61.0238c17: 已説略不具也。入世尊至爲一體。此顯力
T2225_.61.0238c18: 還源二門。於中闕第七顯智也。生大至掌
T2225_.61.0238c19: 中。此第八示相也。從彼至遊戲。前章訣云
T2225_.61.0238c20: 此段亦略云云此明第十一普現。九十二科及
T2225_.61.0238c21: 第十二略之也
T2225_.61.0238c22: 極殺故金至悉地果故。六卷云。由至極殺
T2225_.61.0238c23: 故住於金剛薩埵三摩地已。極堅牢故合同
T2225_.61.0238c24: 一體性。爲摩羅大菩薩身已。住於毘盧遮
T2225_.61.0238c25: 那佛心。説此嗢陀南曰。我實希有。自性清
T2225_.61.0238c26: 淨。以愛染故。奉事如來。雖有離染。得清
T2225_.61.0238c27: 淨者。能以染故。而調伏之。爾時摩羅大菩
T2225_.61.0238c28: 薩從佛心出。依一切如來左邊月輪中住。
T2225_.61.0238c29: 復請教示。爾時世尊入一切如來愛染奉事
T2225_.61.0239a01: 加持金剛三摩地已。爲一切如來摩蘭拏金
T2225_.61.0239a02: 剛三摩地。盡衆生界喜愛一切安樂悦意受
T2225_.61.0239a03: 用故。乃至獲一切如來摩羅業最勝悉地果
T2225_.61.0239a04: 故。訣頌曰。現請教旨相者。經從由至極殺
T2225_.61.0239a05: 故至最勝悉地果故等。釋曰。謂以諸佛境
T2225_.61.0239a06: 界入衆生界。和合爲一成妙智相。在左月
T2225_.61.0239a07: 輪爲諸衆生現請因縁。故云爲摩羅大菩
T2225_.61.0239a08: 薩身。而此大菩薩善巧智相奉事如來。如來
T2225_.61.0239a09: 雖已離於愛染。由善巧故諸佛愛念。如世
T2225_.61.0239a10: 恩愛不相捨離。故攝爲一體住於自心説
T2225_.61.0239a11: 調伏偈。如經可解。次第菩薩出現請教示
T2225_.61.0239a12: 相。如來復入念其所應。乃至一切獲得勝益。
T2225_.61.0239a13: 故云最勝悉地果故等。此中句義已如上釋。
T2225_.61.0239a14: 更不繁詞也。依經思之可解耳。解云。頌
T2225_.61.0239a15: 曰下初示科可知。釋曰下次正釋文。謂以
T2225_.61.0239a16: 諸佛等釋極殺故三字。諸佛境界謂花器仗。
T2225_.61.0239a17: 以此箭射殺一切衆生。故經云極殺故。花
T2225_.61.0239a18: 器仗者其實諸佛大染智。以此入一切衆生
T2225_.61.0239a19: 殺染而成淨。故云諸佛境界入衆生界也。
T2225_.61.0239a20: 是此染智從金剛薩埵大菩提智而生故。經
T2225_.61.0239a21: 云金剛薩埵三摩地堅牢故。宋譯云。於一
T2225_.61.0239a22: 切世界廣施作已。彼摩羅性於金剛薩埵三
T2225_.61.0239a23: 摩地妙堅牢故文　解云。於一切等九字。今
T2225_.61.0239a24: 經無當此文。彼摩羅性當今極殺故。摩羅
T2225_.61.0239a25: 殺義故。和合爲一等者。釋聚爲一體等文。謂
T2225_.61.0239a26: 令一切衆生爲金剛花器仗妙智相。故經云
T2225_.61.0239a27: 生摩羅大菩薩身。在左月輪者。次經云一切
T2225_.61.0239a28: 如來左月輪而住文　先隨文便明此義也。
T2225_.61.0239a29: 一切如來謂阿閦尊。聖位經云。成金剛愛菩
T2225_.61.0239b01: 薩住阿閦如來左邊月輪文　爲諸衆生下。明
T2225_.61.0239b02: 現智相之所由。謂現請故現此身也。而此
T2225_.61.0239b03: 下釋住世尊毘盧遮那佛心文。謂如來悉離
T2225_.61.0239b04: 愛悲相故湛如虚。但由菩薩善巧智故無
T2225_.61.0239b05: 應而應。故擧喩云世恩愛等。其義可知。説
T2225_.61.0239b06: 調伏偈者。是此染智上殺諸佛下殺衆生。
T2225_.61.0239b07: 故經云極殺即是調伏也。此調伏者大悲爲
T2225_.61.0239b08: 體。即與觀音遍調伏同。非是阿毘遮法也。
T2225_.61.0239b09: 次解偈文。初二句先明尊體。次二句明其
T2225_.61.0239b10: 用。奇哉自性清淨者。先自嘆也。染欲者即
T2225_.61.0239b11: 是金剛薩埵大菩提性。故云自性淨。故出
T2225_.61.0239b12: 生云。於一切如來菩提無染淨體而生金剛
T2225_.61.0239b13: 愛。r@aga者。ra是白色淨法界義。ga字大空
T2225_.61.0239b14: 無去無來義。是此二字倶自性清淨義也。隨
T2225_.61.0239b15: 染欲自然者正明尊體。隨謂奉事義。染欲
T2225_.61.0239b16: 即染愛。上云奉事如來奉事衆生。染愛如
T2225_.61.0239b17: 來染愛衆生是也。故六卷偈云。以染愛故
T2225_.61.0239b18: 奉事如來。自然者具如普賢章辨之　離欲
T2225_.61.0239b19: 清淨故者。此句明次句所以。故置第五轉
T2225_.61.0239b20: 聲云故。是此摩羅大欲離世間小欲本性
T2225_.61.0239b21: 清淨。故云離欲清淨。離欲即大欲大欲者所謂
菩提大欲也
T2225_.61.0239b22: 以大欲故上殺諸佛下殺衆生。所謂遍調
T2225_.61.0239b23: 伏故云以染而調伏。是正摩羅菩薩善巧作
T2225_.61.0239b24: 用也。次第菩薩下。釋時彼摩羅已下文。經
T2225_.61.0239b25: 云。從世尊心下依左月輪而住復請教令
T2225_.61.0239b26: 文釋此云次第菩薩出現請教示相。次釋時
T2225_.61.0239b27: 世尊入等云如來復入等。釋隨染加持云
T2225_.61.0239b28: 念其所應。加持者是護念義也。六卷經云。
T2225_.61.0239b29: 入一切如來愛染奉事加持。應知今經云隨
T2225_.61.0239c01: 即是奉事義也。乃至者等取經金剛三摩地。
T2225_.61.0239c02: 上頻釋故今即略也。一切獲得等下。釋受一
T2225_.61.0239c03: 切如來能殺等文。此第五顯益科。故云獲
T2225_.61.0239c04: 得勝益等。故云下總結。上所云勝益即是悉
T2225_.61.0239c05: 地。故踏上文云故云最勝等也。此中句義
T2225_.61.0239c06: 者指第三現請教示中五種科。今依上訣以
T2225_.61.0239c07: 明其義。經極殺故至大菩薩身。此第一攝
T2225_.61.0239c08: 相也。住毘盧遮至偈末。此第二還源也。時彼
T2225_.61.0239c09: 摩羅至復請教示。此第三現請也。時世尊
T2225_.61.0239c10: 至殺三昧耶。此第四現法也。盡無餘至悉
T2225_.61.0239c11: 地果故。此第五顯益也。又今經云受一切如
T2225_.61.0239c12: 來能殺三昧耶者。宋譯云以一切如來摧伏
T2225_.61.0239c13: 金剛三昧文　能殺及摧伏即摩羅翻名故。六
T2225_.61.0239c14: 卷云。爲一切如來摩蘭拏金剛三摩地
T2225_.61.0239c15: 則彼金剛至能施諸安樂。六卷云。授彼金
T2225_.61.0239c16: 剛弓箭與摩羅大菩薩雙手已。是時一切如
T2225_.61.0239c17: 來以金剛弓箭與其潅頂。時金剛弓菩薩摩
T2225_.61.0239c18: 訶薩以其金剛箭殺一切如來説此嗢陀
T2225_.61.0239c19: 南曰。此是諸佛。無垢染智。能以染愛。害離
T2225_.61.0239c20: 染者。悉能授與。一切安樂。訣云。頌授菩提
T2225_.61.0239c21: 弓箭者。經授彼金剛弓箭乃至一切安樂等。
T2225_.61.0239c22: 釋曰。潅頂之法略如前釋。授此智相而説
T2225_.61.0239c23: 偈等者。欲令菩薩及諸有情見聞此法。受
T2225_.61.0239c24: 持修行不生疑礙。故云此是諸佛無染智。能
T2225_.61.0239c25: 以染愛染離染者。悉能授與一切安樂。是
T2225_.61.0239c26: 名彈撃智印。即弓箭之表也　解云。頌授下
T2225_.61.0239c27: 先辨文科可知。釋曰。下正釋文。潅頂之法
T2225_.61.0239c28: 等者准上訣釋。凡潅頂法有光明等五種。今
T2225_.61.0239c29: 此中但説智印及名號二種潅頂也。授此智
T2225_.61.0240a01: 相等者。彼金剛箭授與雙手云授與智相。
T2225_.61.0240a02: 而後金剛弓菩薩自説偈也。經云。以金剛箭
T2225_.61.0240a03: 殺一切如來説此嗢陀南。宋譯云。以彼金
T2225_.61.0240a04: 剛箭向一切如來作摩羅事文摩羅此云
T2225_.61.0240a05: 殺。言以染智攝彼淨智。云作摩羅事亦
T2225_.61.0240a06: 云殺也。欲令菩薩下明説偈意也。言爲
T2225_.61.0240a07: 令諸衆生不生疑惑故。自説此偈故疏
T2225_.61.0240a08: 釋云令信偈也。云此下釋偈意。此是者指
T2225_.61.0240a09: 金剛箭體。諸佛者謂毘盧遮那也。宋譯云。此
T2225_.61.0240a10: 是一切大覺尊。無垢染智者。釋無瑕穢云
T2225_.61.0240a11: 無垢。四卷云離垢。謂離垢淨。普賢眞言釋
T2225_.61.0240a12: 云viraja。微是離也。羅闍是塵垢也。謂
T2225_.61.0240a13: 除一切障也。或可本性清淨云無瑕穢。宋
T2225_.61.0240a14: 譯云。染智清淨無瑕穢文　染智即尊體也。能
T2225_.61.0240a15: 以染愛等者。釋以染害厭離句。釋害云染。
T2225_.61.0240a16: 染即害義。離染者者厭離即離染。准上釋
T2225_.61.0240a17: 總有三種。二乘菩薩及諸佛各住自證。云
T2225_.61.0240a18: 離染者。宋譯云。以彼染法害清淨。清淨即
T2225_.61.0240a19: 離染。略出云。三界極重罪不過於厭離。汝
T2225_.61.0240a20: 於貪欲處莫生厭離心。故以大染箭射彼
T2225_.61.0240a21: 厭離。故經云害厭離。悉能授與等者。釋第
T2225_.61.0240a22: 四句上云。以奉事如來故如來愛樂。以
T2225_.61.0240a23: 奉事衆生故衆生離苦文向上向下皆與安
T2225_.61.0240a24: 樂故。云授與一切安樂
T2225_.61.0240a25:
T2225_.61.0240a26:
T2225_.61.0240a27:
T2225_.61.0240a28:
T2225_.61.0240a29:
T2225_.61.0240b01:
T2225_.61.0240b02:
T2225_.61.0240b03: 金剛頂大教王經私&T047368;第十
T2225_.61.0240b04: 　沙門曇寂撰　
T2225_.61.0240b05: 爾時婆伽至日囉娑度。六卷云。爾時世尊
T2225_.61.0240b06: 復入歡喜王大菩薩三摩地。所生薩埵加持
T2225_.61.0240b07: 金剛三摩地已。從其心出一切如來歡喜善
T2225_.61.0240b08: 哉。名一切如來心。説此陀羅尼曰。跋折羅
T2225_.61.0240b09: 娑度。訣云。第四一切如來善哉智金剛踊躍
T2225_.61.0240b10: 大菩薩三昧門。述此意者。所謂諸法智性
T2225_.61.0240b11: 空寂清淨。一切如來以此智道綱紀有情。而
T2225_.61.0240b12: 諸聖賢未達源際以爲差別。縱其入者太
T2225_.61.0240b13: 過即空見之甚也。其未入者不及即愚凡之
T2225_.61.0240b14: 極也。而此二輩行雖殊異太過不及皆未
T2225_.61.0240b15: 入故。於諸如來功徳智藏不生忻樂。亦
T2225_.61.0240b16: 不稱歎。大智明見慜斯輩故。現此智相名
T2225_.61.0240b17: 曰善哉。遇斯光者便生踊躍故。號此智
T2225_.61.0240b18: 名歡喜王。其次第者。謂成就如來普賢菩提
T2225_.61.0240b19: 金剛智藏鉤弓神變妙莊嚴相。彼無智住空
T2225_.61.0240b20: 者。縱令得見皆不隨喜亦不稱歎。故佛
T2225_.61.0240b21: 訶言如盲如聾。所以如來大智善巧力故。
T2225_.61.0240b22: 爲利斯輩現善哉智。潅菩薩頂及諸衆生。
T2225_.61.0240b23: 若入功徳門者。持此法印而稱祕明。一切
T2225_.61.0240b24: 諸佛無不稱善者。佛稱善故彼住空者雖不
T2225_.61.0240b25: 喜樂亦皆稱善。以稱善因縁。漸當覺悟。
T2225_.61.0240b26: 由一切聖賢稱歎故。其修行者踊躍無量。故
T2225_.61.0240b27: 以漸次第四而説。即此第四智。即前普賢
T2225_.61.0240b28: 金剛三昧一切用智。其中祕密神變境界。更
T2225_.61.0240b29: 亦不別列。以一相故應知。次下釋文。文
T2225_.61.0240c01: 有四門。而爲頌曰。如來歡喜心。祕密神變
T2225_.61.0240c02: 相。現請教旨故。授彼善哉智。經爾時世
T2225_.61.0240c03: 尊復入歡喜王至娑度等者。此如來歡喜心
T2225_.61.0240c04: 也。釋曰。謂從前三昧出又入此歡喜王三昧。
T2225_.61.0240c05: 故言復入也。三摩耶等持義如上釋。祕明
T2225_.61.0240c06: 云拔折羅沙度。正翻爲金剛善哉。此聲句遍
T2225_.61.0240c07: 加持故。能破不善入善品中。彼不歡喜者
T2225_.61.0240c08: 皆生歡喜。故稱金剛善哉。此善哉智極堅
T2225_.61.0240c09: 牢故　解云。文分爲三。初標三昧門。二辨
T2225_.61.0240c10: 大意。三隨文釋意。初中善哉智者。梵音
T2225_.61.0240c11: s@adhu此云善哉。踊躍即歡喜義也。善哉是智
T2225_.61.0240c12: 印。踊躍即菩薩名。故經云極喜王大菩薩。
T2225_.61.0240c13: 述此意者下二辨大意。亦有二。初辨大意。
T2225_.61.0240c14: 次明次第。初中所謂諸法智性等者。先標
T2225_.61.0240c15: 智體。祕經初明東方四菩薩三昧中。明此
T2225_.61.0240c16: 尊云成本有本法身文　本有法身即是空寂
T2225_.61.0240c17: 清淨智性。又心要云。即獲一切善法三種祕
T2225_.61.0240c18: 密心。善口善意善身三善法門三業清淨。讃
T2225_.61.0240c19: 善功徳無量無邊。即善哉菩薩之本事也文
T2225_.61.0240c20: 身口意三善者。即是法佛三密法界體性。謂
T2225_.61.0240c21: 之空寂清淨。一切如來以此智道等者。明
T2225_.61.0240c22: 説此智印意也。綱紀有情者。字彙云。綱
T2225_.61.0240c23: 居朗切音岡維紘繩。論語子鉤而不綱。又綱
T2225_.61.0240c24: 總也。朱注云。綱以大繩屬綱絶流而漁者
T2225_.61.0240c25: 也。紀又字彙云。居里切音己維也。綱紀大
T2225_.61.0240c26: 曰綱小曰紀。總之曰綱。周之日紀。此中
T2225_.61.0240c27: 約喩。謂以此智道救濟有情。猶如綱紀
T2225_.61.0240c28: 絶流執魚。故云綱紀有情。而諸賢聖下。明
T2225_.61.0240c29: 現此智印所因也。此有三種。初諸賢聖
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