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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_.61.0254a01: 四六兩本云。令一切如來於檀波羅蜜相應
T2225_.61.0254a02: 相應即受用義大日百字
果相應品疏
疏云。言安立者與
T2225_.61.0254a03: 檀波羅蜜相應故云云知安立相應梵語同
T2225_.61.0254a04: 更檢。次釋偈者。第一句如前可知。能滿
T2225_.61.0254a05: 諸意欲者。欲謂欲願。略出供養會眞言云。a
T2225_.61.0254a06: za所求prapura@na滿足即是能滿欲願義也。第
T2225_.61.0254a07: 七疏云。一切願者梵云薩嚩奢。是心所祈願
T2225_.61.0254a08: 之願。謂諸衆生修此三昧門者。一切志求
T2225_.61.0254a09: 皆得圓滿今此句正明如意珠體也。是此
T2225_.61.0254a10: 寶珠能滿一切衆生所求。故次稱其名
T2225_.61.0254a11: 名思惟寶幢。是檀度理趣者。此尊主一切如
T2225_.61.0254a12: 來檀波羅蜜故。云檀度理趣。由檀功徳
T2225_.61.0254a13: 生死海涅槃岸。故云檀度。理謂所趣。趣
T2225_.61.0254a14: 即能詣。修用爲能。眞體爲所。能所合呼名
T2225_.61.0254a15: 理趣
T2225_.61.0254a16:
T2225_.61.0254a17:
T2225_.61.0254a18:
T2225_.61.0254a19: 金剛頂大教王經私&T047368;卷第十一
T2225_.61.0254a20:  沙門曇寂撰 
T2225_.61.0254a21: 爾時婆伽梵。釋曰。從此已下。第四明一切
T2225_.61.0254a22: 如來福徳門中。第四常歡喜根本菩薩。授
T2225_.61.0254a23: 剛笑潅頂智門。心要云。從施利喜悦成
T2225_.61.0254a24: 心。即獲奇特之志言歡喜微笑悦樂。廣
T2225_.61.0254a25: 有情。喜捨之心能事備矣。此金剛笑菩
T2225_.61.0254a26: 薩奇特之喜智也次隨文釋。大分有四。爲
T2225_.61.0254a27: 頌曰。諸佛喜悦心。祕密神變相。親請普教
T2225_.61.0254a28: 。授與金剛笑。初諸佛喜悦心者。從爾時
T2225_.61.0254a29: 婆伽梵祕明末。於中亦四門不同。謂擧
T2225_.61.0254b01: 報。顯體。明行。護念。此即第一擧報及顯體
T2225_.61.0254b02:
T2225_.61.0254b03: 復入常喜至三摩地。六卷云。復入常樂歡喜
T2225_.61.0254b04: 根摩訶菩提薩埵三摩地。所生寶加持金剛
T2225_.61.0254b05: 三摩地已。釋曰。此第三明行也。初明佛入
T2225_.61.0254b06: 三昧耶 常喜悦者。宋譯及兩本云常歡喜
T2225_.61.0254b07: 。供養會眞言摩訶奔唎底丁里
鉢羅慕地
T2225_.61.0254b08: 二合prati愛也歡也。pramodhya喜也。根謂喜
T2225_.61.0254b09: 根。依倶舍等下三地樂名爲喜根。今簡
T2225_.61.0254b10: 常。常謂常恒不變。即是法身大喜悦
T2225_.61.0254b11: 也。故聖位云。毘盧遮那佛於内心。證得金
T2225_.61.0254b12: 剛笑印 故知常喜悦者。法身毘盧遮那窮
T2225_.61.0254b13: 極法樂也 出生寶加持者。如前章解。疏
T2225_.61.0254b14: 聖位經光明遍照十方世界不定性衆生
T2225_.61.0254b15: 。廣設問答云云 今按聖位意一一菩薩三
T2225_.61.0254b16: 昧各有所當。今此尊擧不定衆生以對
T2225_.61.0254b17: 等菩提。以此爲要。非定性及無
T2225_.61.0254b18: 。唯擧各各所要法門。故云照不定性。讀
T2225_.61.0254b19: 者思
T2225_.61.0254b20: 一切如來至日羅賀娑。六卷云。從其心
T2225_.61.0254b21: 一切如來受三摩地。名一切如來心。説
T2225_.61.0254b22: 陀羅尼曰。跋折羅訶娑。釋曰。此第四護念
T2225_.61.0254b23: 也。初從笑菩薩心一切如來喜悦三昧
T2225_.61.0254b24: 。即是祕明之號也。諸佛所持之印故云
T2225_.61.0254b25: 切如來。以此智印一切衆生歡喜。故云
T2225_.61.0254b26: 喜悦三昧耶。心要云。微笑悦樂廣度有情
T2225_.61.0254b27: 也。一切如來心謂通號也。佛佛相授以爲
T2225_.61.0254b28: 。故云一切如來心也。句義云。vajrah@asa
T2225_.61.0254b29: 金剛
ha@h祕經云喜
字生音聲
出生義云。由一切如來大歡
T2225_.61.0254c01: 樂義。而生金剛笑大歡樂義謂ha@h字義。
T2225_.61.0254c02: 金剛笑者。即vajrah@asa也。h@asa是笑聲
T2225_.61.0254c03: 故祕經云生音聲。言一切衆生皆具ha@h
T2225_.61.0254c04: 歡喜心。歡喜心者所h@rta現法樂也。涅
T2225_.61.0254c05: 槃經云。凡有心者當作佛。歡喜此事
T2225_.61.0254c06: 大笑聲。是云金剛笑。授&T047368;三摩地
T2225_.61.0254c07: 常不輕授&T047368;同也。心要云。此金剛笑菩薩奇
T2225_.61.0254c08: 特之喜智也。h@a字引點a也。a奇特
T2225_.61.0254c09: 梵云adbhutah@asa喜也。故云奇特之喜智
T2225_.61.0254c10: 即是所謂奇哉怪哉之笑也涅槃經説ha中亦
奇哉怪哉。應
T2225_.61.0254c11: 理趣釋云。熈怡微笑持智拳印者。希
T2225_.61.0254c12: 於事。表修行者具一切結使諸煩惱。纔結
T2225_.61.0254c13: 毘盧遮那大智印心眞言。等同遍照尊
T2225_.61.0254c14: 則應一切世間殊勝供養。應一切如
T2225_.61.0254c15: 來諸大菩薩禮敬。是故有此微笑也。即此義
T2225_.61.0254c16: 也。又ha字者金剛不壞菩提心體。具歡喜義
T2225_.61.0254c17: h@rta眞實心現法樂住具如
二釋
也。sa
T2225_.61.0254c18: 蓮花義義釋
第七
即是心蓮花藏也 此菩薩心
T2225_.61.0254c19: 蓮開敷生大歡喜。故以微笑三昧 廣度
T2225_.61.0254c20: 。若有衆生此三昧相應者。自得大悦
T2225_.61.0254c21: 。心蓮開敷。是此尊三昧也。又hasa二字倶
T2225_.61.0254c22: 喜義。地藏尊眞言釋。ha字笑義喜義。涅槃
T2225_.61.0254c23: 舊解云。娑舒可
娑偸譯云喜。喜者聞經歡喜
T2225_.61.0254c24: 賛嘆之聲四六兩本倶云受三昧耶。受謂
T2225_.61.0254c25: 受用也。即受用現法樂義也
T2225_.61.0254c26: 從一切如來至持金剛。六卷云。説陀羅尼
T2225_.61.0254c27: 一切如來心。即彼薄伽梵執金剛。釋曰。從
T2225_.61.0254c28: 此以下至神通遊戲。是第二頌祕密神變相
T2225_.61.0254c29: 也。就中智用境界不同。亦有十二門
T2225_.61.0255a01: 此是依因顯本。皆是如
T2225_.61.0255a02: 爲一切如來微笑出已。六卷云。爲一切如來
T2225_.61.0255a03: 出已。釋曰。此第四顯相也。闕第三應實
T2225_.61.0255a04: 前可知 爲一切如來微笑者。正是顯相
T2225_.61.0255a05: 也。智度第七十九 云。問。佛至尊重。何以故
T2225_.61.0255a06: 笑。答曰。如大地不無事及小因縁而動
T2225_.61.0255a07: 佛亦如是。若無事及小因縁則不笑。今大
T2225_.61.0255a08: 因縁故一切身笑。云何爲大。佛欲摩訶
T2225_.61.0255a09: 般若波羅蜜。無央數衆生當佛種。是爲
T2225_.61.0255a10: 大因縁今亦如是。一切衆生本具金剛不
T2225_.61.0255a11: 可壞菩提心ha煩惱縛。猶如蓮花
T2225_.61.0255a12: 淤泥中sa今現金剛微笑。令無央數衆
T2225_.61.0255a13: 生心蓮開敷佛種不斷。所謂一大事因縁故。
T2225_.61.0255a14: 金剛微笑
T2225_.61.0255a15: 入世尊毘盧遮那佛心聚爲一體。六卷云。同
T2225_.61.0255a16: 一體相入毘盧遮那佛心。釋曰。此第六還源
T2225_.61.0255a17: 也。本從心出還入佛心。出入無礙合散法
T2225_.61.0255a18: 爾。爲衆生此等相。此中闕第五顯
T2225_.61.0255a19: 。准前知
T2225_.61.0255a20: 生金剛笑形住佛掌中。六卷云。成金剛笑
T2225_.61.0255a21: 佛掌中。釋曰。此第八示相也。又闕
T2225_.61.0255a22: 七顯智知。示相者謂示三形相也。謂一
T2225_.61.0255a23: 切如來微笑形相。如法界塵數各各體相無
T2225_.61.0255a24: 中邊。佛神力故成就堅窂嘆相佛掌
T2225_.61.0255a25: 。若有衆生此相者。證金剛不可壞菩
T2225_.61.0255a26: 提心。得如來常住大喜悦
T2225_.61.0255a27: 從彼金剛至等如來身。六卷云。從金剛笑
T2225_.61.0255a28: 一切世界微塵等如來身。釋曰。此第十顯
T2225_.61.0255a29: 實也。此中略第九明徳。如前可知。從如微
T2225_.61.0255b01: 笑形微塵數相好身。故云顯實。具如
T2225_.61.0255b02:
T2225_.61.0255b03: 作一切如來至神通遊戲。六卷云。皆現一切
T2225_.61.0255b04: 如來希有神變遊戲等事也。釋曰。此第十一
T2225_.61.0255b05: 普現也。奇特者百八名中云摩訶娜歩二合
T2225_.61.0255b06: 。希奇一切衆生金剛不可壞性。爲微笑
T2225_.61.0255b07: 奇特。具如前引理趣釋。又降三世尊奇哉
T2225_.61.0255b08: 怪哉之笑亦是也。又ha字亦具奇特義。涅槃
T2225_.61.0255b09: 經云。訶名心歡喜。奇哉世尊離一切行。怪
T2225_.61.0255b10: 哉如來入般涅槃。此奇特等正是神變之體。
T2225_.61.0255b11: 故次云作一切佛神通遊戲。具如前釋
T2225_.61.0255b12: 常喜悦根至大菩薩身。六卷云。以常愛歡喜
T2225_.61.0255b13: 故。金剛薩埵三摩地極堅窂故。合一體
T2225_.61.0255b14: 欲歡喜根大菩薩身。釋曰。從此以下
T2225_.61.0255b15: 神境通果故。是第三頌現請普教示也。此
T2225_.61.0255b16: 中智用出入不同亦分爲六。一攝相乃至六
T2225_.61.0255b17: 顯益。此即初攝相也。初明二所以。常喜悦
T2225_.61.0255b18: 根者。具如前引百八名釋之。六卷等云。以
T2225_.61.0255b19: 常喜愛歡喜根故。乃至爲欲歡喜根大菩薩
T2225_.61.0255b20: prati愛也欲也歡也。pramodhya喜也。欲謂
T2225_.61.0255b21: 愛欲。謂常愛欲一切有情令本性歡喜
T2225_.61.0255b22: 其三昧故云常愛及欲歡喜等也。今此
T2225_.61.0255b23: 内心自證現法之樂。故云常喜悦根。是此
T2225_.61.0255b24: 現法樂即是衆生h@rta自性清淨心。迷在
T2225_.61.0255b25: 減。悟至涅槃増。阿字之門不生不
T2225_.61.0255b26: 滅體故云常也
T2225_.61.0255b27: 住世尊毘至住妙等引。六卷云。住於毘盧遮
T2225_.61.0255b28: 那佛心。説此嗢陀南曰。我爲大笑者希有
T2225_.61.0255b29: 勝中尊。善住常定者。以爲佛事用。釋曰。此
T2225_.61.0255c01: 第二還源也 住毘盧遮那心者。正是還源
T2225_.61.0255c02: 也。次自嘆頌。文分爲二。初二句嘆智身
T2225_.61.0255c03: 中初句正指其體。大笑者百八名中云
T2225_.61.0255c04: 賀娑。次句明其勝相。百八名中云
T2225_.61.0255c05: 日羅二合儗哩二合唐云金剛勝。宋譯云
T2225_.61.0255c06: 切最上。兩本云勝中尊。第一句h@asa大笑
T2225_.61.0255c07: 提心體。次句嘆其勝相。故疏第二十云。求
T2225_.61.0255c08: 勝上事即是發菩提心。次二句嘆其功能。彼
T2225_.61.0255c09: 大笑尊遍一切所。安立諸佛利生事用。故
T2225_.61.0255c10: 安立利益利益梵云heta
ha字爲體也
六卷云佛事用
T2225_.61.0255c11: 利益即事用也。此尊以h@asa大笑勝菩提心
T2225_.61.0255c12: 利益故云佛利益。即是如來爲所使
T2225_.61.0255c13: 如來事。意簡二乘外道利益也 常住妙等
T2225_.61.0255c14: 引者。第十一十七云。梵音即云三摩呬多。是
T2225_.61.0255c15: 等引義。亦名攝心一境之義。即一心義也
T2225_.61.0255c16: 等引梵言sa字爲體。即知
此二句是hasa兩字義也
祕密教宗初地名等引
T2225_.61.0255c17: 。心自證心深入阿字門。即是所謂現法樂
T2225_.61.0255c18: 住也。第十一疏云。令法安樂住發
T2225_.61.0255c19: 喜心乃至或令法住安樂行歡喜心
T2225_.61.0255c20: 即法喜
初地也
又云。五欲者謂四無量及菩提心。
T2225_.61.0255c21: 一切聖人以此現法而自娯樂。供養如來
T2225_.61.0255c22: 即是眞法供養法身佛 應知常住妙等
T2225_.61.0255c23: 引者。即是常喜悦根實義也。意明常住
T2225_.61.0255c24: 定相。周遍法界利益事。其妙
T2225_.61.0255c25: 不動而動故云妙。所謂不滅定
T2225_.61.0255c26: 威儀是也。六卷等云善住常定者。梵音
T2225_.61.0255c27: 蘇此云善亦云妙。若如二乘住定縁相都
T2225_.61.0255c28: 絶。云何稱善。今此中動靜一相定散不礙故
T2225_.61.0255c29: 善住
T2225_.61.0256a01: 時彼常喜至復請教令。六卷云。爾時彼歡喜
T2225_.61.0256a02: 薩埵從佛心出。依一切如來背後月輪中
T2225_.61.0256a03: 住而請教示。釋曰。此第三現請也。如
T2225_.61.0256a04: 知。疏云。今勘新經闕略云云疏主本闕
T2225_.61.0256a05: 依一切如來後月輪而住復請教令十四字
T2225_.61.0256a06: 故爲此釋。今和刻本及明藏本皆有此句。更
T2225_.61.0256a07: 闕脱
T2225_.61.0256a08: 時世尊入至三摩地。六卷云。爾時世尊入
T2225_.61.0256a09: 切如來希有加持金剛三摩地已。釋曰。此第
T2225_.61.0256a10: 四念應也 奇特加持者。前所云希奇之微
T2225_.61.0256a11: 笑。是尊之一名也。佛入此三摩地其所
T2225_.61.0256a12: 。故云念應
T2225_.61.0256a13: 受一切如來出現三昧耶。六卷云。現一切如
T2225_.61.0256a14: 現三摩地。釋曰。此第五現法也。宋譯
T2225_.61.0256a15: 云。希有出生三昧此經奇特彼
希有
然今經及兩本
T2225_.61.0256a16: 倶云出現希有言。出現言當笑義相
T2225_.61.0256a17: 也。按hasa兩字倶具出生義。供養會利
T2225_.61.0256a18: 尊眞言。abhi現也nihre出也sa蓮花義生義
T2225_.61.0256a19: 義釋
第七
sa@mbhute出現仁王陀
羅尼
sabhava
T2225_.61.0256a20: 也。夫出現者大笑菩提心出現也。ha字金剛
T2225_.61.0256a21: 不可壞菩提心。sa字是生義。菩提心出生故
T2225_.61.0256a22: 大笑歡喜。謂之一切如來出現三昧耶。宋譯
T2225_.61.0256a23: 希有出現者。梵本具足者也
T2225_.61.0256a24: 盡無餘有至境通果故。六卷云。盡衆生界
T2225_.61.0256a25: 無上安樂悦意受用故。乃至獲得一切如
T2225_.61.0256a26: 來根淨治智神通果故。釋曰。此第六顯益
T2225_.61.0256a27: 也。文分爲二。初明所利無限知。一切根
T2225_.61.0256a28: 上下。次明所利益。此明六根清淨
T2225_.61.0256a29: 一切根。依法花法師品。明地前六根淨
T2225_.61.0256b01: 即是世間成就。疏第十釋世間成就云。漸
T2225_.61.0256b02: 諸根清淨是也。今對世間六根闇塞者
T2225_.61.0256b03: 無上也。乃至下明出世成就。出世亦有
T2225_.61.0256b04: 重重故云乃至 一切如來根清淨者。謂出
T2225_.61.0256b05: 世間上上品成就。又疏第十云。即是究竟六
T2225_.61.0256b06: 根清淨種智是也 神境通果者。神境通
T2225_.61.0256b07: 凡聖。今云一切如來神境智通果故。唯佛
T2225_.61.0256b08: 果通也。是六通中之一也。倶舍第二十七頌
T2225_.61.0256b09: 曰。神體謂等持。境二謂行化。行三意勢佛
T2225_.61.0256b10: 運身勝解通。論曰。依毘婆沙所説理趣。神名
T2225_.61.0256b11: 目唯勝等持。由此能爲神變事故。諸神
T2225_.61.0256b12: 變事説名爲境。此有二種。謂行及化。行復
T2225_.61.0256b13: 三種。一運身。謂乘空行猶如飛鳥。二者勝
T2225_.61.0256b14: 解。謂極遠方作近思惟便能速至。三者意
T2225_.61.0256b15: 勢。謂極遠方擧心縁時。身即能至。此勢如
T2225_.61.0256b16: 意得意勢名。於此三中意勢唯佛。運心勝
T2225_.61.0256b17: 解亦通餘乘。謂我世尊神通迅速。隨方遠
T2225_.61.0256b18: 心即至。由此世尊作是説。諸佛
T2225_.61.0256b19: 境界不可思議故。意勢行唯世尊有。勝解兼
T2225_.61.0256b20: 餘聖。運身并異生。光&T047368;云。神境智證通者。神
T2225_.61.0256b21: 謂等持。境謂行化。智證境時無壅名通。從
T2225_.61.0256b22: 定與境能證爲名。故名神境智證通
T2225_.61.0256b23: 則彼金剛至他師不能知。六卷云。時彼金剛
T2225_.61.0256b24: 笑授與常愛歡喜大菩薩雙手。是時一切如
T2225_.61.0256b25: 來共以金剛愛名號而與潅頂。時金剛愛摩
T2225_.61.0256b26: 訶菩提薩埵。以金剛笑而一切如來笑已。
T2225_.61.0256b27: 此嗢陀南曰。諸佛之所生。示現希有
T2225_.61.0256b28: 者。能作歡喜智。二乘不知。釋曰。此第四
T2225_.61.0256b29: 頌授與金剛笑也。此文爲二。初授與潅頂。此
T2225_.61.0256c01: 亦二。智印及句印。如前可知 以彼金剛
T2225_.61.0256c02: 微笑者。謂三昧耶形。其相如圖。宋譯云
T2225_.61.0256c03: 金剛笑相。相謂相形也 號金剛喜者。宋譯
T2225_.61.0256c04: 今。兩經云以金剛愛名號而與潅頂。百
T2225_.61.0256c05: 八名中云嚩日囉二合必哩二合。唐云金剛
T2225_.61.0256c06: 。解云。pri喜義故今云金剛喜。或可梵
T2225_.61.0256c07: 本不同。各依一名矣 金剛喜潅頂時下。
T2225_.61.0256c08: 先以授智印現其相也 笑悦一切
T2225_.61.0256c09: 如來者。亦具二種如來。上笑悦已成如來
T2225_.61.0256c10: 下笑悦當來如來。其義可知。宋譯文異義
T2225_.61.0256c11: 同。兩本云金剛笑而一切如來笑已。謂
T2225_.61.0256c12: 此大笑佛佛道同故云如來笑已。次令信偈。
T2225_.61.0256c13: 第一句如前。第二句自嘆。示現大笑
T2225_.61.0256c14: 出現。出現即大笑義故。宋譯云希有示現所
T2225_.61.0256c15: 出生。具如上辨 能作大喜悦者。心自證
T2225_.61.0256c16: 現法樂。即是究竟六根清淨故能作
T2225_.61.0256c17:  他師不能知者。法華明六根清淨
T2225_.61.0256c18: 云。若持法華其身甚清淨。如彼淨瑠璃
T2225_.61.0256c19: 生皆喜見。又如淨明鏡悉見諸色像。菩
T2225_.61.0256c20: 薩於淨身皆見世所有。唯獨自明了餘人
T2225_.61.0256c21: 見。疏第十釋世間成就諸佛勝句
T2225_.61.0256c22: 云。由三業平等清淨能見諸佛相。淨菩提
T2225_.61.0256c23: 心與念佛三昧相應。明了無礙唯獨自明了。
T2225_.61.0256c24: 餘人所見也是所謂漸得六
根清淨位也
又第三劫疏嘆
T2225_.61.0256c25: 眞言門功徳中云。又此菩薩能於畢竟淨心
T2225_.61.0256c26: 。普集會十方法界諸佛菩薩。亦自能普
T2225_.61.0256c27: 十方。供養善知識求正法。唯獨自明
T2225_.61.0256c28: 了。諸天世人莫此因縁。復名
T2225_.61.0256c29: 是究竟六
根淨位也
此兩處文引法華證。今明諸佛
T2225_.61.0257a01: 大笑故。即與第三劫疏同。他師者義準指
T2225_.61.0257a02: 初二劫。謂心自證心得大歡喜。唯獨自明
T2225_.61.0257a03: 了。第二劫已還所能知也。兩本云二乘
T2225_.61.0257a04: 所不知。是約三乘相對故云二乘等
T2225_.61.0257a05: 大潅頂至潅頂薩埵。釋曰。此第二總結。初
T2225_.61.0257a06: 別名。是此四名即四菩薩也。然兩本各各
T2225_.61.0257a07: 章置結文。故無此總結文也。尋圓光者宋
T2225_.61.0257a08: 譯云尋光輪。尋者所謂常光一尋。即三十
T2225_.61.0257a09: 二相之隨一也。智度第八初丁云。問曰。佛何
T2225_.61.0257a10: 以故光常一丈而不多。答曰。一切諸佛常光
T2225_.61.0257a11: 無量常照十方世界。釋迦牟尼佛神通身光
T2225_.61.0257a12: 無量。或一丈百丈千丈萬億。乃至滿三千大
T2225_.61.0257a13: 千世界乃至十方諸佛常法。但於五濁
T2225_.61.0257a14: 衆生少徳少智故。受一丈光明。若
T2225_.61.0257a15: 多光。今衆生薄福鈍根目不其明。如
T2225_.61.0257a16: 人見天身眼則失明。以光盛眼微故。若衆
T2225_.61.0257a17: 生利根福重佛則爲之。現無量光明。又第
T2225_.61.0257a18: 八十八廣明往見 如是等者。是第二結
T2225_.61.0257a19: 。是一切如來大福徳潅頂智門四大菩薩
T2225_.61.0257a20: 故。云一切如來大潅頂薩埵。此等菩薩住
T2225_.61.0257a21: 方寶生如來前左右後。現神變已圍繞而住。
T2225_.61.0257a22: 内外供養及四攝等。皆於其中嚴持而住。故
T2225_.61.0257a23: 一切如來大潅頂薩埵
T2225_.61.0257a24: 爾時婆伽梵。六卷等皆爾時世尊。釋曰。從
T2225_.61.0257a25: 此以下第三明一切如來智慧門四大菩薩
T2225_.61.0257a26: 亦分爲二。初明四大菩薩。後明總結也。諸
T2225_.61.0257a27: 佛境界經云。復次從南方金剛笑菩薩觀門
T2225_.61.0257a28: 起。當西方金剛法觀門。謂觀西方無量壽
T2225_.61.0257a29: 佛。西向東方。四大菩薩亦復如是。心要云。
T2225_.61.0257b01: 能滿願由散動。散動具有六種散
T2225_.61.0257b02: 。不止心王。須三摩地法以住
T2225_.61.0257b03: 其心。殊勝行門微妙理義。大悲方便而筏喩
T2225_.61.0257b04: 之。勝義行願因茲頓證。此乃觀自在菩薩之
T2225_.61.0257b05: 悲智也 次釋經文者。大分有四。爲
T2225_.61.0257b06: 曰。如來蓮花心。祕密神變相。親承請教示
T2225_.61.0257b07: 金剛蓮花。初言如來蓮花心者。從爾時
T2225_.61.0257b08: 世尊祕明末。於中四門不同。謂擧報。顯
T2225_.61.0257b09: 體。明行。護念。此即初擧報及顯體。如
T2225_.61.0257b10:
T2225_.61.0257b11: 復入觀自至三摩地。六卷云。復入觀自在摩
T2225_.61.0257b12: 訶菩提薩埵三摩地。出生法加持金剛三摩
T2225_.61.0257b13: 已。釋曰。此第三明行也。觀自在菩薩者
T2225_.61.0257b14: 此智印主也。百八名中云路計濕嚩二合
T2225_.61.0257b15: 今經翻云世貴。四卷云觀世自在。又jvara
T2225_.61.0257b16: 是富貴義也
第六
華嚴大疏第六十八十紙云。
T2225_.61.0257b17: 梵云婆盧枳底觀也。濕伐羅此云自在。若
T2225_.61.0257b18: 攝伐多此云音。然梵本中自有二種不
T2225_.61.0257b19: 。譯者隨今按梵文rata通同也。故今亦通用。若
別門自在與音其義不同。故譯有
T2225_.61.0257b20: 自在與
兩種
心經幽賛云。觀自在者即觀世音
T2225_.61.0257b21: 也。觀謂觀察。觀諸有情身語心性。受惡時或
T2225_.61.0257b22: 祈念時應時爲拔。住詣救護名觀自在。神
T2225_.61.0257b23: 用無方得自在故。此中三昧耶及三摩地如
T2225_.61.0257b24: 前已釋。如來先入喜悦根三昧耶。又入
T2225_.61.0257b25: 三昧耶故云復入也 出生法加持者。明
T2225_.61.0257b26: 所生加持名。如來無染智入一切有情身心
T2225_.61.0257b27: 發本具心蓮自在無礙故云出生。加持
T2225_.61.0257b28: 者。謂從無染智法光明持有情故。法
T2225_.61.0257b29: 者此尊亦名法菩薩。百八名中云嚩日羅
T2225_.61.0257c01: 二合達磨。唐云金剛法。所謂四藏性中法藏
T2225_.61.0257c02: 性。現證此法故稱云法。言四藏性者。一如
T2225_.61.0257c03: 來藏性。二金剛藏性。三法藏性。四羯磨藏
T2225_.61.0257c04: 性也。五密軌云。瑜伽者作是思惟。我應
T2225_.61.0257c05: 金剛薩埵大勇猛心。一切有情具如來藏
T2225_.61.0257c06: 。普賢菩薩遍一切有情故。我令一切衆
T2225_.61.0257c07: 生證得金剛薩埵。又作是思惟。一切有情金
T2225_.61.0257c08: 剛藏性。未來必獲金剛潅頂故。我令一切
T2225_.61.0257c09: 有情速得大菩薩潅頂。證得虚空藏菩薩位
T2225_.61.0257c10: 又作是思惟。一切有情妙法藏性。能轉一切
T2225_.61.0257c11: 語言故。我令一切衆生得一切大乘修
T2225_.61.0257c12: 多羅藏得觀自在菩薩位。又作是思惟
T2225_.61.0257c13: 一切有情羯磨藏性也。性善能成辨一切一
T2225_.61.0257c14: 切事業故。我令一切衆生於諸如來所
T2225_.61.0257c15: 廣大供養。證得毘首羯磨菩薩位。又作
T2225_.61.0257c16: 思惟。一切有情既具四種藏性。獲得四大菩
T2225_.61.0257c17: 薩之身。以我功徳力如來加持力及以法界
T2225_.61.0257c18: 。願一切有情速證清淨毘盧遮那身 又
T2225_.61.0257c19: 釋經云。一切有情妙法藏。能轉一切語言
T2225_.61.0257c20: 者。一切有情不妙觀察智性。是故如來
T2225_.61.0257c21: 一切有情妙法藏。妙法藏者觀自在菩薩
T2225_.61.0257c22: 也。於佛大集會能轉法輪也。解云。一切
T2225_.61.0257c23: 有情能轉語言。是本有妙法藏。現證此法
T2225_.61.0257c24: 能轉法輪。化度衆生金剛法。以此法
T2225_.61.0257c25: 加持體故云法加持也。又釋經云。hr@i@h
T2225_.61.0257c26: 二合字亦云漸義。若具慚愧一切不
T2225_.61.0257c27: 。即具一切無漏善法。是故蓮花部亦名
T2225_.61.0257c28: 祕經尊眞言種子hr@i@hhr@i@h字者。一切無漏
T2225_.61.0257c29: 善法體也。此字具慚義。慚是一切善法之本
T2225_.61.0258a01: 也。故吉慶僧賛云。富吉祥慚愧功徳殊勝衆。
T2225_.61.0258a02: 又出現品初佛嘆金剛手云。善男子。如
T2225_.61.0258a03: 法毘那耶稱賛一法。所謂羞云云具如
T2225_.61.0258a04: 十一釋。凡有羞恥者赤發於面。故字書云。
T2225_.61.0258a05: 赧音難面慚而赤也。孟子曰。觀其色赧赧
T2225_.61.0258a06: 。人之心藏其色是赤。内心有慚赤發
T2225_.61.0258a07: 。心藏者所謂h@rtahr@i@h
同也
即是心蓮華藏。
T2225_.61.0258a08: padma@alya此云蓮華藏行惠
眞言
法部蓮華多
T2225_.61.0258a09: padma赤蓮
花也
hr@i@h字色赤西方敬愛義。應
T2225_.61.0258a10: 世間法爾義内證甚深法。故hr@i@h字有
T2225_.61.0258a11: 慚義者。即是内心法爾無漏善法。表此法爾
T2225_.61.0258a12: 故。以hr@i@h法部種子。今此尊以此法
T2225_.61.0258a13: 加持。令一切衆生開發法爾無漏法也。又
T2225_.61.0258a14: hr@i@h字者本體ha字。是風大種子即是息風。一
T2225_.61.0258a15: 切衆生皆具息風。依此發語言。故經云
T2225_.61.0258a16: 轉語言故等。應知息風是語言體。所謂自
T2225_.61.0258a17: 性清淨心。故外道計爲我相智度二十
三卷八紙
T2225_.61.0258a18: 我觀之。彼所謂我相即是普賢菩薩一切我
T2225_.61.0258a19: 故。息風即自性清淨心。故法爾轉語言
T2225_.61.0258a20: 妙法藏。其體hr@i@h字也。又息風是壽命故。無
T2225_.61.0258a21: 量壽尊hr@i@h字爲種也。深義應
T2225_.61.0258a22: 一切如來至日羅達磨。六卷云。從其心
T2225_.61.0258a23: 一切如來法三摩地。若一切如來心説此陀
T2225_.61.0258a24: 羅尼曰。跋折羅達磨。釋曰。此第四護念也
T2225_.61.0258a25: 一切如來法三昧耶者。是祕明之號也。此三
T2225_.61.0258a26: 昧耶是諸佛智印故云一切如來。祕明句義
T2225_.61.0258a27: 云。vajradharma金剛
hr@i@h祕經云。清淨自在
字徹照三界冥
出生義云。
T2225_.61.0258a28: 一切如來自在無染智而生金剛法
T2225_.61.0258a29: 自在無染智謂hr@i@h字義。生金剛法者即祕明
T2225_.61.0258b01: 義也。又聖位云。由金剛法菩薩加持故。證
T2225_.61.0258b02: 得法本性清淨。悉能演説微妙法門。知
T2225_.61.0258b03: 切法皆如筏喩 解云。此尊深達十喩觀
T2225_.61.0258b04: 得一切諸法自性清淨故名金剛法。由
T2225_.61.0258b05: 自知故住大悲門。爲諸衆生自證法。故
T2225_.61.0258b06: 演説微妙法門。即轉法輪義也。知一切
T2225_.61.0258b07: 法皆如筏喩者。所謂勝義無自性觀。此尊
T2225_.61.0258b08: 八地三昧故即是第三劫。深修觀察十喩
T2225_.61.0258b09: 也。一切法者謂五蘊也。達五蘊性空故。云
T2225_.61.0258b10: 知一切法等。心經云。觀自在菩薩行深般若
T2225_.61.0258b11: 波羅蜜多時。照見五蘊皆空一切苦厄
T2225_.61.0258b12: 疏第十三釋觀音云。此中如來觀者。言
T2225_.61.0258b13: 菩薩成佛而見等同於佛。由
T2225_.61.0258b14: 故得觀名也。又第五云。如來究竟觀
T2225_.61.0258b15: 十縁生句。得此普眼蓮華故 名觀自
T2225_.61.0258b16: 。又第三釋第六無畏云。經云。若復一切
T2225_.61.0258b17: 蘊界處。能執所執我壽命等。及法無縁空自
T2225_.61.0258b18: 性無性。此空智生當一切法自性平等無
T2225_.61.0258b19: 者。謂觀自心畢竟空性時。我之與蘊法
T2225_.61.0258b20: 及無縁皆同一性。所謂自性無性。此空智生
T2225_.61.0258b21: 即是時極無自性心生也乃至即是眞言行者。
T2225_.61.0258b22: 虚空無垢菩提心也極無自性心者。即第
T2225_.61.0258b23: 三劫菩薩勝義無性觀之所證也。又十喩有
T2225_.61.0258b24: 三種。其第三名深修觀察。是第三劫初地菩
T2225_.61.0258b25: 薩所得也。第三卷云。次言深修者。謂得
T2225_.61.0258b26: 已去。從大悲生根乃至方便究竟。其間
T2225_.61.0258b27: 一一縁起當十喩之。由所證轉深
T2225_.61.0258b28: 深觀察 深修觀察者。即所謂深般若
T2225_.61.0258b29: 也。又第六釋八地三昧中云。觀世自在者。
T2225_.61.0258c01: 是初入蓮華三昧之異名也。此中自在梵本
T2225_.61.0258c02: 正翻是富貴義。如人得大勢位足財寶
T2225_.61.0258c03: 心所欲自然成就。此菩薩亦爾。假令十方
T2225_.61.0258c04: 世界一切有情。希求世出世間種種資具。隨
T2225_.61.0258c05: 其性欲種種不同。能以如幻三昧一時結與。
T2225_.61.0258c06: 各得滿其所願云云 此中富貴義即是十喩
T2225_.61.0258c07: 異名也。第三釋十喩異名中云。毘盧遮那
T2225_.61.0258c08: 即以此十縁生句不思議法界。作無盡莊嚴
T2225_.61.0258c09: 。從十世界微塵數諸法界門。常出生根力
T2225_.61.0258c10: 覺道禪定解脱諸寶。遍施衆生猶尚不匱。
T2225_.61.0258c11: 故曰具足法財具足法財即富貴義也 zva
T2225_.61.0258c12: ra中具法財義vara是字輪。所謂諸佛法
T2225_.61.0258c13: 財也。如筏喩者。是勝義無自性喩也。具如
T2225_.61.0258c14: 奇嘆偈中。應知住筏喩觀。了知一切法
T2225_.61.0258c15: 無自性義。稱云金剛法也。又種子hr@i@h字本
T2225_.61.0258c16: ha字是因義也。因者所謂自性清淨h@rta
T2225_.61.0258c17: 蓮華藏也。ra塵垢義亦能取所取義。深達
T2225_.61.0258c18: 種執著本來不生故。蓮華藏心頓得開敷
T2225_.61.0258c19: 清淨。是離垢淨也。i自在義。二點涅槃
T2225_.61.0258c20: 義。已得離垢清淨故於法得自在。即知
T2225_.61.0258c21: 毒當相即三點祕藏故。云徹照三界冥。三界
T2225_.61.0258c22: 冥即三毒也
T2225_.61.0258c23: 從一切如來至執金剛。六卷云。説陀羅尼
T2225_.61.0258c24: 一切如來心。即彼婆伽梵執金剛。釋曰。從
T2225_.61.0258c25: 此下至神通遊戲。是第二頌祕密神變相也。
T2225_.61.0258c26: 境界不同亦有十二門。具如前列。此則依
T2225_.61.0258c27: 因顯本也。然訣文釋不空王云。經説此祕
T2225_.61.0258c28: 時。一切如來心即彼執金剛。此因本二段
T2225_.61.0258c29: 文也。釋曰。前普賢觀中普賢菩薩從佛心
T2225_.61.0259a01: 出。成執金剛身故。此觀中以佛心金剛
T2225_.61.0259a02: 因本故。云即彼薄伽梵執金剛今此亦
T2225_.61.0259a03: 爾。以佛心金剛因本也。疏云。薄伽梵
T2225_.61.0259a04: 執金剛因本。恐不意也
T2225_.61.0259a05: 自性清淨至光明出已。六卷云。爲法界妙光
T2225_.61.0259a06: 出現。普照一切世界滿周法界。由
T2225_.61.0259a07: 性清淨故。一切妙觀察智善決了故。釋曰。此
T2225_.61.0259a08: 超釋第四顯相。闕第三應實。准上可知。自
T2225_.61.0259a09: 性清淨者謂所證法。所謂妙蓮華。亦即普賢
T2225_.61.0259a10: 圓明月輪也。理趣釋云。所謂一切有情如來
T2225_.61.0259a11: 藏。以普賢菩薩一切我故者。一切有情不
T2225_.61.0259a12: 大圓鏡智性。是故如來説一切有情如
T2225_.61.0259a13: 來藏。以普賢菩薩同一體勝鬘經説h@r
T2225_.61.0259a14: da如來藏自性清淨心。即是普賢圓明
T2225_.61.0259a15: 菩提心。證得此自性清淨。名爲得自性清
T2225_.61.0259a16: 。次云善通達即此義也。故理趣釋云。得
T2225_.61.0259a17: 自性清淨法性如來者。是觀自在王如來異
T2225_.61.0259a18: 名。祕經明鏡爲三形。即表得自性清淨義
T2225_.61.0259a19: 經云。我今現此神通。爲一切有情本
T2225_.61.0259a20: 有不生性云云 本有不生性即是明鏡。明鏡
T2225_.61.0259a21: 即蓮華故第十
九疏
此尊手持蓮華開花敷
T2225_.61.0259a22: 理趣釋云。觀自在菩薩手持蓮華。觀一切
T2225_.61.0259a23: 有情身中如來藏性。自性清淨光明一切惑
T2225_.61.0259a24: 染所染。由觀自在菩薩加持。得離垢
T2225_.61.0259a25: 清淨同聖者 一切法平等智者。謂能證
T2225_.61.0259a26: 智也。平等智者通四智。是所謂妙觀智中之
T2225_.61.0259a27: 平等智故。即是妙觀察智。故六卷云一切妙
T2225_.61.0259a28: 觀察智善決了故。善通達者即證得義。釋經
T2225_.61.0259a29: 云。法平等現等覺。以大菩提自性清淨
T2225_.61.0259b01: 者。由如來清淨意識與妙觀察智相應。證
T2225_.61.0259b02: 得一切法本性清淨。於淨妙佛國土。爲
T2225_.61.0259b03: 菩薩能轉無上法輪。又上經云。證一切如
T2225_.61.0259b04: 來法平等智自性清淨。即是得自性清淨
T2225_.61.0259b05: 也 金剛薩埵三摩地者。若准上虚空藏章
T2225_.61.0259b06: 金剛薩埵三摩地極堅牢故。故四卷云。
T2225_.61.0259b07: 金剛薩埵三摩地極堅牢故以爲法光明。然
T2225_.61.0259b08: 今經下攝相科中有此文故。此略不言也。
T2225_.61.0259b09: 宋譯經云。於金剛薩埵三摩地中。成正法光
T2225_.61.0259b10: 云云 故字是第五所因聲。於中兩字第
T2225_.61.0259b11: 七轉境聲。兩文不同可見。准宋譯。今經
T2225_.61.0259b12: 亦當第七轉聲。恐是梵本闕脱耳 爲正
T2225_.61.0259b13: 法光明出已者。正明顯相sadharma此云
T2225_.61.0259b14: 亦云妙法。所謂自性清淨法也。光明梵
T2225_.61.0259b15: jvarajvara亦云富貴。所謂過於恒沙萬
T2225_.61.0259b16: 。自性清淨法者謂法界體。體具萬徳
T2225_.61.0259b17: 正法光明。又正法謂a@m字。光明即百字輪
T2225_.61.0259b18: 也。宋譯第十八明尊百八名中云。世間文
T2225_.61.0259b19: 字大文字。最上文字字爲喩。一切文字字中
T2225_.61.0259b20: 字。稽首歸命文字輪文字即光明。所謂百
T2225_.61.0259b21: 光遍照也。謂之正法光明
T2225_.61.0259b22: 以彼正法至聚爲一體。六卷云。彼光明法界
T2225_.61.0259b23: 同一體相。入毘盧遮那佛心。釋曰。此明
T2225_.61.0259b24: 第六還源第五顯力也。一切世界者所
T2225_.61.0259b25: 謂雜染五濁世界。正是此尊所化土也。故釋
T2225_.61.0259b26: 經云。住雜染五濁世界。則爲觀自在菩薩
T2225_.61.0259b27: 法界者謂清淨法界。第七云。法界者即是勝
T2225_.61.0259b28: 義涅槃。涅槃即蓮華故。釋經云。北門畫
T2225_.61.0259b29: 涅槃形聖位經云。淨除一切衆生五
T2225_.61.0259c01: 。身心清淨猶如蓮華。總意云。正法光明
T2225_.61.0259c02: 曜五濁界。轉成勝義涅槃蓮華界。即是此
T2225_.61.0259c03: 尊神力不思議三昧也。百八名中云善利衆
T2225_.61.0259c04: 者以此義也。盡法界者。法界無相更無
T2225_.61.0259c05: 際限。豈有盡不盡乎。世界差別故法界亦差
T2225_.61.0259c06: 別。何者毘盧遮那是一法界總相法體。爲
T2225_.61.0259c07: 世界差別故。爲三十七智乃至無盡差別智
T2225_.61.0259c08: 。謂之差別法界。今盡蓮華三昧中差別法
T2225_.61.0259c09: 界入於佛心。聚爲一體。一體者歸入本源
T2225_.61.0259c10: 獨一法界故云還源
T2225_.61.0259c11: 量遍虚空至住佛掌中。六卷云。爲虚空界量
T2225_.61.0259c12: 大蓮華身佛手中。釋曰。此第八示相兼
T2225_.61.0259c13: 第七顯智也。今云生大蓮華形故。正是示
T2225_.61.0259c14: 相。形必具光明故兼顯智用也 遍虚空
T2225_.61.0259c15: 界等者。明蓮華形。其量廣大大蓮華形謂三
T2225_.61.0259c16: 摩耶形也。百八名中云。嚩日羅二合鉢娜摩
T2225_.61.0259c17: 二合是也
T2225_.61.0259c18: 從彼金剛至等如來身。六卷云。從彼蓮華
T2225_.61.0259c19: 一切世界微塵等如來身。釋曰。此第十明
T2225_.61.0259c20: 顯實。略第九明徳。此中從三形而出相好
T2225_.61.0259c21: 。如前可
T2225_.61.0259c22: 一切如來至一切世界。六卷云。於一切世
T2225_.61.0259c23: 一切如來三摩地智。作種種神變遊
T2225_.61.0259c24: 。釋曰。此第十一普現。略第十二感應。可
T2225_.61.0259c25: 知。准上諸章。於一切如來上出生
T2225_.61.0259c26: 已語 一切如來三摩地智者。對虚空藏
T2225_.61.0259c27: 一切如來潅頂智。三摩地智者所謂瑜
T2225_.61.0259c28: 伽自在也。心要云。須三摩地法以住
T2225_.61.0259c29: 。殊勝法門微妙理義。聖位云。爲一切
T2225_.61.0260a01: 菩薩受用三摩地智故。成金剛法菩薩形
T2225_.61.0260a02: 知三摩地智者。西方法部三昧也。以
T2225_.61.0260a03: 三摩地智自在神通故。云神境通等。如
T2225_.61.0260a04: 前可知 於一切世界者。准空藏章
T2225_.61.0260a05: 于作一切佛上。恐是回文未
T2225_.61.0260a06: 妙觀自在至大菩薩身。六卷云。以觀自在
T2225_.61.0260a07: 金剛薩埵三摩地極堅牢故。合一體相爲
T2225_.61.0260a08: 自在摩訶薩埵身。釋曰。從此以下至神境通
T2225_.61.0260a09: 果故。是第三頌親承請教示也。於中亦分
T2225_.61.0260a10: 六。此即第一攝相也。此中明二所由。謂
T2225_.61.0260a11: 觀自在尊無染智光明遍一切世界。其中有
T2225_.61.0260a12: 情即與智光明相和合一味。合一切身
T2225_.61.0260a13: 一體相菩薩身。皆是由觀自在尊妙三
T2225_.61.0260a14: 摩地神通之力及金剛薩埵極堅牢故。示
T2225_.61.0260a15: 攝相。妙之亦妙。故云妙觀自在故。此百八
T2225_.61.0260a16: 名中金剛妙眼義。梵云嚩日羅二合
乞叉
T2225_.61.0260a17: 中具字輪義ak@sara
一輪義也
字輪即觀自在體也。
T2225_.61.0260a18: 具如上引宋譯經百八名文。故知妙觀自在
T2225_.61.0260a19: 者。即是金剛妙眼也
T2225_.61.0260a20: 住世尊毘至清淨而可得。六卷云。住於毘盧
T2225_.61.0260a21: 遮那佛心。説此嗢陀南曰。我希有第一。自
T2225_.61.0260a22: 性清淨生。應彼筏喩機。隨現勝淨法。釋
T2225_.61.0260a23: 曰。此第二還源也。文分爲二。初正明還源
T2225_.61.0260a24: 謂住佛心也。此有二意。一表妙觀自在即
T2225_.61.0260a25: 毘盧遮那。二表一切衆生亦不佛心。何
T2225_.61.0260a26: 者前合諸有情。爲一觀自在身故。是以其
T2225_.61.0260a27: 身住於佛心。即是一切衆生之住也。次釋
T2225_.61.0260a28: 。初二句自嘆智身。我者尊之自稱也。勝義
T2225_.61.0260a29: 者所謂勝義無自性觀智。即是行深般若也。
T2225_.61.0260b01: 菩提心論云。二勝義者觀一切法無自性。云
T2225_.61.0260b02: 何無自性云云 廣明凡夫二乘及
六度行無自性相
又深知一切法
T2225_.61.0260b03: 無自性即是第三劫深修觀察十喩也。心經所説行深
般若五蘊皆空也。亦即觀自在住八地如幻三
T2225_.61.0260b04:
云何無自性。前以相説今以旨陳。夫迷
T2225_.61.0260b05: 途之法從妄想。住乃至展轉。成無量無邊煩
T2225_.61.0260b06: 迴六趣。若覺悟已妄想止除種種法滅。
T2225_.61.0260b07: 故無自性。復次諸佛慈悲從眞起用求
T2225_.61.0260b08: 衆生。應病與藥施諸法門。隨其煩惱
T2225_.61.0260b09: 迷津。遇栰達於彼岸。法已應捨。無自性
T2225_.61.0260b10: 故。如大毘盧遮那成佛經云。諸法無相爲
T2225_.61.0260b11: 空相。作是觀已名勝義菩提心 金剛頂
T2225_.61.0260b12: 瑜伽千手軌明出世間上上悉地中云。瑜伽
T2225_.61.0260b13: 者不苦節邀期令心神散亂於定不進。
T2225_.61.0260b14: 行住坐臥四威儀中令身心悦樂。念念與
T2225_.61.0260b15: 義瑜伽相應。於清淨法界常作觀行。無時
T2225_.61.0260b16: 無方無晝無夜。一道清淨猶如虚空。於
T2225_.61.0260b17: 聞覺知惟觀眞如。於名於相悉知上聲
T2225_.61.0260b18: 。無縁大悲自他平等常利樂無邊有情。速
T2225_.61.0260b19: 就波羅蜜行。等同觀自在菩薩此尊
T2225_.61.0260b20: 深達勝義無自性觀。無縁大悲平等救濟一
T2225_.61.0260b21: 切衆生故。自稱云我勝義。次句述明勝義
T2225_.61.0260b22: 。謂一切法本來清淨。猶如蓮華不
T2225_.61.0260b23: 染。故云本清淨。非是強空諸法使
T2225_.61.0260b24: 清淨。故云自然。菩提心論引大日經云。
T2225_.61.0260b25: 諸法無相爲虚空相即此義也。第三句擧
T2225_.61.0260b26: 無自性義。涅槃經第二十三云。修戒定慧
T2225_.61.0260b27: 解脱解脱知見。六波羅蜜三十七品以爲
T2225_.61.0260b28: 。乘此筏煩惱河於彼岸。智度第一
T2225_.61.0260b29: 云。是佛法中棄捨一切愛一切見一切吾我憍
T2225_.61.0260c01: 。悉斷不著如栰喩經言。汝等若解我栰
T2225_.61.0260c02: 喩法。是時善法應棄捨。何況不善法。佛自
T2225_.61.0260c03: 般若波羅蜜不念不倚。何況餘法有倚著
T2225_.61.0260c04:  金剛般若亦有此文。筏喩者。其實阿
T2225_.61.0260c05: 字門本不生不可得空觀。故千手軌云悉知
T2225_.61.0260c06: 阿字。法與非法本來不可得。少分無
T2225_.61.0260c07: 得。豈有何著。是云筏喩。第四句明得無
T2225_.61.0260c08: 自性。得謂證得。清淨謂大空也。住大空
T2225_.61.0260c09: 離垢清淨。得離苦清淨時自然證得勝義無
T2225_.61.0260c10: 。前所引釋經云。由觀自在菩薩加持。得
T2225_.61.0260c11: 離清淨同聖者是也。第三劫疏云。行者
T2225_.61.0260c12: 是微細慧時。觀一切染淨諸法。乃至
T2225_.61.0260c13: 少分猶如隣虚縁生。若從縁生
T2225_.61.0260c14: 即無自性。若無自性即是本不生。本不生
T2225_.61.0260c15: 即是心實際。心實際亦復不可得。故云極無
T2225_.61.0260c16: 自性心生即勝義無
自性觀也
此心望前二劫猶如
T2225_.61.0260c17: 盛敷。云極無自性心者。即是筏喩勝義觀也。
T2225_.61.0260c18: 此心喩開敷蓮華。即觀音執蓮華開敷
T2225_.61.0260c19: 。與一切衆生得離垢淨同也。開敷蓮
T2225_.61.0260c20: 華即是得離垢淨。觀世音者所謂八地三昧。
T2225_.61.0260c21: 即是極無自性心生也
T2225_.61.0260c22: 時彼觀自至復請教令。六卷云。爾時觀自在
T2225_.61.0260c23: 菩薩摩訶薩從佛心出。依一切如來前月輪
T2225_.61.0260c24: 中位。住而請教示。釋曰。此第三現請也。前
T2225_.61.0260c25: 已住佛心故。今從佛心下。下即出義也。無
T2225_.61.0260c26: 諸菩薩不菩提心。故云月輪。是
T2225_.61.0260c27: 觀觀自在王前月輪也。若住菩提心必不
T2225_.61.0260c28: 有情故。普爲諸衆生諸佛教示。此一菩
T2225_.61.0260c29: 薩請時。一切世界微塵妙觀自在亦請。具如
T2225_.61.0261a01: 前釋
T2225_.61.0261a02: 爾時世尊至三摩地。六卷云。爾時世尊入
T2225_.61.0261a03: 切如來三摩地智。三摩地所生金剛三摩地
T2225_.61.0261a04: 已。釋曰。此第四念應也。一切如來三摩地智
T2225_.61.0261a05: 者。具如前辨。即是佛入觀自在三摩地智
T2225_.61.0261a06: 也。聖位云。金剛法清淨無染三摩地智。疏
T2225_.61.0261a07: 云。此是開敷白蓮華三摩地智今云。應
蓮花padma是紅
T2225_.61.0261a08: 蓮花故。具
前辨
所宜此智印。然如來照
T2225_.61.0261a09: 機不前後。任運鑒照自然稱會。譬如
T2225_.61.0261a10: 月影不思現萬水。但以衆生見出入。故今
T2225_.61.0261a11: 此義且云入耳。又法界縁起具恒沙徳
T2225_.61.0261a12: 入出倶法界用。即出而入。即入而出。行住
T2225_.61.0261a13: 坐臥例亦如是。一法界中有無量法何事不
T2225_.61.0261a14: 備。故華嚴云。微塵之中起作三世一切佛
T2225_.61.0261a15: 。一箇出入何足驚怪。而今顯説法界一分
T2225_.61.0261a16: 之用。故云入也 三昧耶出生者。前普賢空
T2225_.61.0261a17: 藏及諸段中無此五字。宋譯當章亦無。兩本
T2225_.61.0261a18: 此語。謂世尊入三摩地其所應。云
T2225_.61.0261a19: 昧耶出生 金剛三摩地者。是所生通號。准
T2225_.61.0261a20: 前可
T2225_.61.0261a21: 能淨一切如來。六卷云。現能清淨三摩地。釋
T2225_.61.0261a22: 曰。此第五現法也。上普賢章云。受用一切
T2225_.61.0261a23: 如來戒定慧解脱解脱知見。其餘諸章皆有
T2225_.61.0261a24: 受用語。受用即現義也。故六卷云現能清淨
T2225_.61.0261a25: 三摩地。准前章文受字。不然云何
T2225_.61.0261a26: 現法科乎 淨一切如來者。謂以無染三
T2225_.61.0261a27: 摩地。上淨嚴諸佛。下淨除衆生也。宋譯
T2225_.61.0261a28: 以一切如來三摩地 此經諸章中皆云
T2225_.61.0261a29: 以。意與六卷同也
T2225_.61.0261b01: 盡無餘有至境通果故。六卷云。盡衆生界
T2225_.61.0261b02: 清淨。爲一切安樂悦意受用故。乃至獲
T2225_.61.0261b03: 得一切如來法智神通果故。釋曰。此第六
T2225_.61.0261b04: 顯益也。文分爲二。初明所利無限知。我
T2225_.61.0261b05: 清淨下明所與益。此亦有二。是初世間益
T2225_.61.0261b06: 也。六卷云清淨。宋譯云自他清淨成
T2225_.61.0261b07: 諸利益。四卷云自身清淨是與今同也。我
T2225_.61.0261b08: 即自身也。我清淨者是對空藏獲一切義利
T2225_.61.0261b09: 。正是此尊三昧也。應知普賢本性我清
T2225_.61.0261b10: 淨。所謂自性清淨心。令一切衆生證得此
T2225_.61.0261b11: 。是有淺深異。今是心外見本尊位。云
T2225_.61.0261b12: 我清淨故即世間益也。乃至下次明出世益
T2225_.61.0261b13: 一切如來法智者。對空藏一切如來利益。法
T2225_.61.0261b14: 智謂一切法平等智。由此智神境通
T2225_.61.0261b15: 故云法智神境通等
T2225_.61.0261b16: 則彼金剛至法安立於法。六卷云。持彼金剛
T2225_.61.0261b17: 大蓮華。授與觀自在菩薩摩訶薩雙手。爲
T2225_.61.0261b18: 正法輪故。以一切如來法身潅頂。爾時
T2225_.61.0261b19: 一切如來共以金剛眼名號而與潅頂。時金
T2225_.61.0261b20: 剛眼菩薩摩訶薩。以彼金剛蓮華開敷故。
T2225_.61.0261b21: 察貪愛自性清淨離諸染汚。便説嗢陀
T2225_.61.0261b22: 曰。此從佛所生。能覺了貪愛。我及所愛
T2225_.61.0261b23: 者。體性倶清淨 釋曰。此第四頌授金剛蓮
T2225_.61.0261b24: 也。文分爲二。是初明如來授與潅頂。潅
T2225_.61.0261b25: 頂有二。智印及句印。如前可知。又准前普
T2225_.61.0261b26: 賢及空藏章文亦有四。初則彼金剛至摩訶
T2225_.61.0261b27: 薩。此第一法智三昧也。對普賢金剛智三
T2225_.61.0261b28: 昧空藏金剛摩尼三昧知 正法輪王者。
T2225_.61.0261b29: 此第二法轉輪王三昧也。對普賢智空藏寶
T2225_.61.0261c01: 法也。即是西方轉輪主宰故云轉法輪王
T2225_.61.0261c02: 授與一切至潅頂雙手。此第三金剛法潅頂
T2225_.61.0261c03: 三昧。對普賢寶冠繒綵空藏金剛寶等。故云
T2225_.61.0261c04: 法身。非必三身中之法身。是西方法部潅頂
T2225_.61.0261c05: 故云法身潅頂。此是潅頂稱號也 潅於雙
T2225_.61.0261c06: 手者。空藏章云於雙手。潅即安置義也
T2225_.61.0261c07: 則一切如來至偈末。此第四羯磨智三昧也。
T2225_.61.0261c08: 此中有二。是初名號潅頂也。金剛眼者。百
T2225_.61.0261c09: 八名中云嚩日羅二合上聲怛羅。此即實相
T2225_.61.0261c10: 眼也。多羅尊眞言釋云多羅即
眼義也
此菩薩從
T2225_.61.0261c11: 音眼中生也。見諸法實相名爲普眼。所
T2225_.61.0261c12: 於如如之體。從此普眼三昧生也次文
T2225_.61.0261c13: 觀貪清淨。即是見於實相也 金剛眼潅
T2225_.61.0261c14: 頂下。次欲令信偈。以所授智印其相
T2225_.61.0261c15: 也 彼金剛蓮華者。謂所授蓮華也 如開敷
T2225_.61.0261c16: 蓮華勢者。表金剛眼見於實相。故次云
T2225_.61.0261c17: 察貪染等。謂此尊得法身潅頂貪不染
T2225_.61.0261c18: 心實相猶如蓮華盛敷。故示此相已而
T2225_.61.0261c19: 後説偈也。觀世音手執蓮華即明此事。如
T2225_.61.0261c20: 前引理趣釋。又第十二疏云。然此心源微妙
T2225_.61.0261c21: 寂絶。無名無相。不示現。以何方便
T2225_.61.0261c22: 能得見耶。今諸佛爲眞言行菩薩。故直
T2225_.61.0261c23: 凡夫心處之心而作方便。亦不餘對
T2225_.61.0261c24: 治行等也。此心之處即是凡夫肉心。最在
T2225_.61.0261c25: 。是汗栗馱心也。將學觀者亦於是處
T2225_.61.0261c26: 蓮華之形。所以者何。一切衆生此心即是蓮
T2225_.61.0261c27: 華三昧之因。以開敷故。爲諸煩
T2225_.61.0261c28: 惱等之所纒繞。所以不自了其心如實
T2225_.61.0261c29: 之相也。是故先當此心處八葉蓮華
T2225_.61.0262a01: 觀令開敷諸蘂具足云云 又第六釋八地三
T2225_.61.0262a02: 中云。觀世自在者初入蓮華三昧之異名
T2225_.61.0262a03:  應知衆生心猶如合蓮華。謂之蓮華
T2225_.61.0262a04: 三昧之因入謂證入。證入此蓮華三昧因
T2225_.61.0262a05: 時。心蓮開敷諸蕊具足。是名觀世自在也。
T2225_.61.0262a06: 又第三劫疏云。此心猶如蓮華盛敷。即是觀
T2225_.61.0262a07: 世音八地三昧也。大日經第七云。金剛頂經
T2225_.61.0262a08: 説。觀世蓮華眼即同一切佛無盡莊嚴身。即
T2225_.61.0262a09: 此義也 觀察貪染等者。上擧蓮喩。是明
T2225_.61.0262a10: 。觀察者觀自在尊能證之智。故喩云開敷
T2225_.61.0262a11: 蓮華喩貪染清淨故。貪即蓮華。貪等名世
T2225_.61.0262a12: 間故。降三毒者稱降三世。世即蓮華。故涅
T2225_.61.0262a13: 槃第十六梵行
云。又世間者名曰蓮華貪染
T2225_.61.0262a14: 清淨者。即普賢自性清淨本有薩埵。譬之合
T2225_.61.0262a15: 。所謂衆生心猶如合蓮華是也。觀察亦
T2225_.61.0262a16: 通達。通達即開敷義。故知觀察貪染等
T2225_.61.0262a17: 者。即是得自性清淨。正是尊三昧也。理趣釋
T2225_.61.0262a18: 云。所謂世間一切欲清淨故。則一切瞋清淨
T2225_.61.0262a19: 者。此則金剛法菩薩三摩地 次釋偈者。第
T2225_.61.0262a20: 一句如前。第二句即智印體。覺悟者即開敷
T2225_.61.0262a21: 義。大日疏云。然此宗中佛陀名覺。是開敷
T2225_.61.0262a22: 義也。謂由自然智慧遍覺一切法。如盛開
T2225_.61.0262a23: 敷蓮華無點汗 欲眞實者。所謂貪染
T2225_.61.0262a24: 清淨。即是合蓮華自性清淨心也。證得此
T2225_.61.0262a25: 覺悟欲眞實。所謂觀世音得離垢清
T2225_.61.0262a26: 也。疏云。欲眞實者貪欲本際爲欲眞實
T2225_.61.0262a27: 本際者謂本不生。若滅貪欲以爲眞實
T2225_.61.0262a28: 是眞印。不貪欲達本性。是爲
T2225_.61.0262a29: 眞實。即是實印也。故維摩經云。菩薩不
T2225_.61.0262b01: 煩惱於涅槃 問。涅槃本性者其如何
T2225_.61.0262b02: 等。答。阿字極理是爲本性也。問。一切惑障
T2225_.61.0262b03: 是即障礙菩提涅槃。理須除斷何故不
T2225_.61.0262b04: 以爲正耶。答。一切惑障若有性實。理須
T2225_.61.0262b05: 。其性本無何爲斷除。是故不斷以爲
T2225_.61.0262b06: 。若見惑而可除斷。是即惑上更加重
T2225_.61.0262b07: 云云智度第六云。喜根弟子聰明樂法好
T2225_.61.0262b08: 深義。其師不少足知足。不戒行頭
T2225_.61.0262b09: 。但説諸法實相清淨諸弟子。一切諸法
T2225_.61.0262b10: 婬欲相瞋恚相愚癡相。此諸法相印即是諸法
T2225_.61.0262b11: 實相無罣礙。以是方便諸弟子。入
T2225_.61.0262b12: 相智乃至婬欲即是道。恚癡亦如是。如
T2225_.61.0262b13: 三事中無量諸佛道。若有人分別婬怒癡及
T2225_.61.0262b14: 。是人去佛遠。譬如天與地道及婬怒癡
T2225_.61.0262b15: 是一法平等。若人聞怖畏去佛道甚遠。婬法
T2225_.61.0262b16: 不生滅。不能令心惱。若人計吾我婬將
T2225_.61.0262b17: 惡道。見有無法異是不有無。若知
T2225_.61.0262b18: 有無等超勝成佛道 又摩訶衍論第五云。
T2225_.61.0262b19: 然此中斷不無明。以爲其斷。非
T2225_.61.0262b20: 而爲斷故。若爾云何斷義成佛耶。謂斷
T2225_.61.0262b21: 煩惱心斷除不起故 煩惱梵云krezakara
T2225_.61.0262b22: 黒義・惡義。za白義・清淨義。zr@i曰吉祥也。zuddha
T2225_.61.0262b23: 清淨也。應知煩惱自性本來清淨故。體具
T2225_.61.0262b24: 淨吉祥義。故云貪染清淨。若斷煩惱則斷
T2225_.61.0262b25: 佛種故。此宗以不捨斷也。釋論斷煩惱
T2225_.61.0262b26: 心者。謂二乘心。二乘斷惑歸灰滅故。應
T2225_.61.0262b27: 二乘心以爲斷也 授與我手掌者。上句
T2225_.61.0262b28: 覺悟欲眞實者。是開敷蓮華之異名。佛以
T2225_.61.0262b29: 三形與雙手也。第四句上法指菩薩。下
T2225_.61.0262c01: 法指法智。其義如
T2225_.61.0262c02: 爾時婆伽梵。釋曰。從此以下第二明一切如
T2225_.61.0262c03: 來智慧門。第二文殊師利大菩薩。授與金剛
T2225_.61.0262c04: 猛利劍智潅頂門也。心要云。雖法圓滿
T2225_.61.0262c05: 結使煩惱仍未之。於是文殊師利大菩
T2225_.61.0262c06: 薩。般若波羅蜜圓滿智慧無涯。遂乃操持智
T2225_.61.0262c07: 斷繒綱。除害四魔二乘確執使之心
T2225_.61.0262c08: 而無所住空有。永絶二邊能斷
T2225_.61.0262c09: 切有情結使之心。常住無爲智慧圓明。即文
T2225_.61.0262c10: 殊般若之智慧也。次隨文釋。大分有四。爲
T2225_.61.0262c11: 頌曰。諸佛大惠心。祕密神變相。親請普教
T2225_.61.0262c12: 。授與金剛劍 初諸佛大惠心者。經云。
T2225_.61.0262c13: 爾時婆伽梵至祕明末。於中爲四門。一擧
T2225_.61.0262c14: 報乃至四護念。爾時婆伽梵者此第一擧報
T2225_.61.0262c15: 及顯體也
T2225_.61.0262c16: 復入曼殊至三摩地。六卷云。復入文殊師利
T2225_.61.0262c17: 摩訶菩提薩埵三摩地。所生法加持金剛三
T2225_.61.0262c18: 摩地已。釋曰。此第三明行也。初明佛入
T2225_.61.0262c19: 昧耶 曼殊師利者。此三昧主也 出生法
T2225_.61.0262c20: 加持者。是明所生加持之名。是皆法部尊故
T2225_.61.0262c21: 法加持
T2225_.61.0262c22: 一切如來至底乞灑拏。六卷云。從其心
T2225_.61.0262c23: 一切如來大智慧三摩地一切如來心。説
T2225_.61.0262c24: 此陀羅尼曰。跋折羅底瑟那。釋曰。第四護念
T2225_.61.0262c25: 也。文分爲二 一切如來心從自心生者。初
T2225_.61.0262c26: 三昧耶從自心。言一切如來大智慧
T2225_.61.0262c27: 者。是祕明號也。所謂無相妙惠也。心要云
T2225_.61.0262c28: 般若波羅蜜圓滿智慧。藏品疏釋種字ma@m
T2225_.61.0262c29: 云。本體即是空。上又點又是空。所謂大空
T2225_.61.0263a01: 也。越十八空名爲大空。即是大般若也
T2225_.61.0263a02: 是此般若妙惠不空有。永斷二邊。能斷
T2225_.61.0263a03: 一切有情結使之心。是爲大智慧三昧耶也。
T2225_.61.0263a04: 次説祕明。正是護念體也。句義云。vajrat@i
T2225_.61.0263a05: k@s@na金剛
dha@m祕經云。劍持放
光明徹三界暗
祕明是劍用故名爲
T2225_.61.0263a06: 利。能斷習氣。是利中之利故以爲名。種字
T2225_.61.0263a07: 即劍體故云劍字。出生云。就一切如來永斷
T2225_.61.0263a08: 習氣智而生金剛利 永斷習氣智者。是
T2225_.61.0263a09: dha@m字義。名爲劍持。正表能斷智體。出生無
T2225_.61.0263a10: 邊門云。dha黄置定手華般若夾。又云。馱
T2225_.61.0263a11: 字者。陀羅尼法要空無相無願隨入法界
T2225_.61.0263a12: 般若梵夾者。表大空智相。故以爲三形。三解
T2225_.61.0263a13: 脱者。即尊三昧。其實無相大空智。又上帶
T2225_.61.0263a14: 空點故所謂重空。重空者。空亦不可得故
T2225_.61.0263a15: 重空。即是大般若。永斷習智故稱云
T2225_.61.0263a16: dha@m字即是劍體也。理趣經a@m字爲種。ma@mdha@m
T2225_.61.0263a17: a@m其義即同也。理趣義云。一切有情無始
T2225_.61.0263a18: 輪迴。與四種識集無量虚妄煩惱則爲
T2225_.61.0263a19: 凡夫。在凡夫位名爲識。預聖流如來
T2225_.61.0263a20: 名爲智。以四智菩提治於四種妄識
T2225_.61.0263a21: 妄識既除則成就法智。若不妄執法
T2225_.61.0263a22: 法執病。是故智増上菩薩。用四種文殊
T2225_.61.0263a23: 師利般若波羅蜜劍。斷四種成佛智能取所
T2225_.61.0263a24: 取障礙。是故文殊師利現揮斫四佛臂也。般
T2225_.61.0263a25: 若波羅蜜多最勝心者a@m菴字也即是永斷
T2225_.61.0263a26: 習氣智也。又理趣經文殊章名轉字輪般若
T2225_.61.0263a27: 即陀羅尼法要也。其種子a@m字是百光遍照
T2225_.61.0263a28: 王字輪體也。又三脱光明爲四理趣dha@m字三
T2225_.61.0263a29: 脱也。點即a@m字也。是爲光明。應dha@m字即
T2225_.61.0263b01: 三脱光明也。又dha@m字即三界。觀達三界當
T2225_.61.0263b02: 即三解脱故。云照徹三界暗。謂之不思
T2225_.61.0263b03: 議解脱。疏第七三十一云。釋不思議眞言相道
T2225_.61.0263b04: 文云。如聲聞法解脱之中無文字。而
T2225_.61.0263b05: 維摩詰不文字解脱相。故名不思議
T2225_.61.0263b06: 解脱。今此字輪亦爾。即以無相法身
T2225_.61.0263b07: 種聲字。種種聲字作無相法身。故名不思
T2225_.61.0263b08: 議眞言道相 夫陀羅尼法要者即字輪
T2225_.61.0263b09: 也。字輪即三脱涅槃。故涅槃經文字
云。字者
T2225_.61.0263b10: 涅槃常故不流。若不流者則爲無盡
T2225_.61.0263b11: 無盡梵云ak@sa
ra即字義也
夫無盡者如來金剛之身也涅槃
具云
T2225_.61.0263b12: nirv@a@na中。vara
二字即字輪也 第十七疏云。鉢羅是解脱義
(文)字即解脱。解脱即涅槃也
又文
T2225_.61.0263b13: 殊眞言vimuddhipatastita。解脱道住者。謂呼
T2225_.61.0263b14: 此童子住解脱道。即是諸佛解脱所
T2225_.61.0263b15: 大涅槃也 文殊眞言中有維摩詰語。所以
T2225_.61.0263b16: 知維摩詰者。是文殊所住解脱道字輪法門。
T2225_.61.0263b17: 法必有人。故約人云維摩詰。今約
T2225_.61.0263b18: 故。云此童子住解脱道也。具如禮懺私&T047368;
T2225_.61.0263b19: 知持此祕明者。即住不思議解脱故。不
T2225_.61.0263b20: 生死。不涅槃。離二邊會本
T2225_.61.0263b21: 性淨大智圓明。以此護念有情堅牢身
T2225_.61.0263b22: 即是祕明之力也
T2225_.61.0263b23: 從一切如來至持金剛。六卷云。説陀羅尼
T2225_.61.0263b24: 一切如來心。即彼薄伽梵執金剛。釋曰。從
T2225_.61.0263b25: 此已下至神通遊戲等。是第二頌祕密神變
T2225_.61.0263b26: 相。中有十二門前。是即第一依因及以
T2225_.61.0263b27: 顯本。准前可
T2225_.61.0263b28: 爲衆多惠劍出已。六卷云。爲衆多智劍
T2225_.61.0263b29: 已。釋曰。此即超明第四顯相義兼應實。種
T2225_.61.0263c01: 種智劍亦應諸佛所圍繞而住故兼
T2225_.61.0263c02: 。衆多惠劍以爲顯相。内證無相惠。外
T2225_.61.0263c03: 衆多劍。故名顯相也。疏第三云。經云
T2225_.61.0263c04: 惠慈悲者。般若有二種。有六波羅蜜
T2225_.61.0263c05: 合般若。有實相般若。此中意明初句。此
T2225_.61.0263c06: 慧猶如巧風能能軌匠歌羅羅心使百禮成
T2225_.61.0263c07: 。行者猶慧故。則能善知通塞決是
T2225_.61.0263c08: 。於漫荼羅一切事業中。動合規矩心無
T2225_.61.0263c09: 疑滯。乃堪阿闍梨 如上眞言是實相般
T2225_.61.0263c10: 若。故云永斷習氣智。即自證智也。此即與
T2225_.61.0263c11: 六度和合般若是化他事智。故云衆多。即是
T2225_.61.0263c12: 應同衆機權巧智故。其體非一故云
T2225_.61.0263c13:
T2225_.61.0263c14: 入世尊毘盧遮那佛心聚爲一體。六卷云。還
T2225_.61.0263c15: 同一體於毘盧遮那佛心。釋云。此超明
T2225_.61.0263c16: 第六還源。此金剛劍從佛心出。還入佛心
T2225_.61.0263c17: 聚爲一體。故云還源。由如來普賢行
T2225_.61.0263c18: 切處。堅牢加持能成就種種相用。故兼第五
T2225_.61.0263c19: 顯力
T2225_.61.0263c20: 生金剛劍形住佛掌中。六卷云。便爲金剛劍
T2225_.61.0263c21: 於佛手。釋曰。此超明第八示相。生
T2225_.61.0263c22: 昧耶形。是示相也。亦應又從心出滿
T2225_.61.0263c23: 空界金剛光明。是第七顯智。今略兼明
T2225_.61.0263c24: 也 金剛劍者。百八名中嚩日囉二合句捨。然
T2225_.61.0263c25: 今經下云金剛劍。四卷經百八名中云金剛
T2225_.61.0263c26: 。疏第十四十四云。法界藏者。此藏梵音云
T2225_.61.0263c27: 倶舍。是鞘義也。猶如世界刀在於鞘中。此
T2225_.61.0263c28: 藏亦爾。故以義翻爲藏也知藏即刀鞘。
T2225_.61.0263c29: 鞘顯劍故云金剛藏。今經直取所藏劍
T2225_.61.0264a01: 故云金剛劍也。四卷經云。便爲劍筲
T2225_.61.0264a02: 者。能所藏並擧也。字彙云。筲所交切音梢竹
T2225_.61.0264a03: 云云 非今義也。又云鞘所交切音稍鞭
T2225_.61.0264a04: 也。又蘇弔切音笑刀室。筲鞘音同故通用也」
T2225_.61.0264a05: 則從彼金剛至等如來身。六卷云。復從
T2225_.61.0264a06: 一切世界微塵等如來身。釋曰。此第十
T2225_.61.0264a07: 顯實也。從三昧耶形相好身。身即實義
T2225_.61.0264a08: 故云顯實也。衆多惠劍聚爲一體。從
T2225_.61.0264a09: 惠劍微塵數身。只是一智妙相。多即非
T2225_.61.0264a10: 多。一即非少。一多相即常一常多。爲理現
T2225_.61.0264a11: 事以示衆生。而令不生極理。故云
T2225_.61.0264a12: 彼劍形出塵數身
T2225_.61.0264a13: 一切如來至神通遊戲。六卷云。現一切如來
T2225_.61.0264a14: 智慧神變遊戲。釋曰。此第十一普現兼第十
T2225_.61.0264a15: 感應。如前可知。准上文一切如來上當
T2225_.61.0264a16: 作字。從此已下皆異矣 智慧等作者。
T2225_.61.0264a17: 智慧是神通體。此是一切如來大智慧三昧
T2225_.61.0264a18: 耶之主故。以智慧等而爲神變故云也。疏
T2225_.61.0264a19: 云。若准別本現字。今經略耳。諸佛
T2225_.61.0264a20: 悲智隨有情界。或現六趣身。或現賢聖身
T2225_.61.0264a21: 彼獲得世出世間種種悉地。故云作一切
T2225_.61.0264a22: 佛神通遊戲。今云。今經上文現作受字。具
T2225_.61.0264a23: 上辨
T2225_.61.0264a24: 妙吉祥故至大菩薩身。六卷云。由極妙吉
T2225_.61.0264a25: 故金剛薩埵三摩地極堅牢故。合一體相
T2225_.61.0264a26: 文殊師利摩訶薩埵身。釋曰。從此以下
T2225_.61.0264a27: 圓滿成就故等。第三頌親請普教示也。
T2225_.61.0264a28: 此中智用不同義分爲六。攝相乃至顯益是
T2225_.61.0264a29: 即初攝相也。初明二所由 妙吉祥故者。大
T2225_.61.0264b01: 日疏云。妙謂佛無上慧。猶如醍醐之純淨第
T2225_.61.0264b02: 。室利翻爲吉祥。即是具衆徳義 金剛
T2225_.61.0264b03: 薩埵等者。如前可知。以二所由故。前所
T2225_.61.0264b04: 微塵數如來。聚爲一體此菩薩身。攝
T2225_.61.0264b05: 量身相一菩薩身。故云攝相
T2225_.61.0264b06: 住世尊至音聲而可得。六卷云。住毘盧遮那
T2225_.61.0264b07: 佛心。説此嗢陀南曰。我是佛所有。號爲
T2225_.61.0264b08: 殊聲。以形色惠。音聲可知。釋曰。此
T2225_.61.0264b09: 第二還源也。文分爲二。初明還源知。次
T2225_.61.0264b10: 自嘆偈自嘆智身。第一句可知。第二句
T2225_.61.0264b11: 正明智身。前所引疏次文云。或云妙徳
T2225_.61.0264b12: 妙音也。言以大慈悲力故。演妙法音
T2225_.61.0264b13: 一切聞云云 翻文殊師利微妙音ma@mju
T2225_.61.0264b14: 微妙也。zr@i音也。四六兩本云。號爲文殊
T2225_.61.0264b15: 。文殊存梵。翻師利聲。又菩提場經第
T2225_.61.0264b16: 不空
妙音童眞。同流志
曼殊師利童眞。又
T2225_.61.0264b17: 翻梵語云瞿師羅此云聲。應知微妙音者
T2225_.61.0264b18: ma@mjuzr@i翻名。故百八名中但云曼殊師利
T2225_.61.0264b19: 略出云
妙吉祥
微音名。有人不解故具言耳 由
T2225_.61.0264b20: 慧無色故者。慧者所謂大般若無相妙慧。譬
T2225_.61.0264b21: 虚空遠離戲論分別。無知解者無開曉
T2225_.61.0264b22: 。何者慧體離蘊界處。離能取所取故。今
T2225_.61.0264b23: 且約初云無色。是以唯心自證心。心自知
T2225_.61.0264b24: 心。若分別少分能所猶如微塵。即取法非
T2225_.61.0264b25: 法相我人衆生壽命。豈得金剛慧
T2225_.61.0264b26: 耶。故云無色 音聲而可得者。上音是體。
T2225_.61.0264b27: 聲即慧用。依用得體故云音聲而可得。言
T2225_.61.0264b28: 妙音説而得無相妙慧。故法華提婆
云。又
T2225_.61.0264b29: 聞成菩提唯佛當證知
T2225_.61.0264c01: 時彼曼殊至復請教令。六卷云。爾時文殊師
T2225_.61.0264c02: 利摩訶菩提薩埵從佛心出。依一切如來右
T2225_.61.0264c03: 邊月輪中住而請教示。釋曰。此第三現請
T2225_.61.0264c04: 也。蒙佛加持一切如來菩提心輪故。云
T2225_.61.0264c05: 右月輪而住。此菩薩久已成佛名普見如來
T2225_.61.0264c06: 或云普現如來。非適今住月輪中。但爲
T2225_.61.0264c07: 現此相。而請教示
T2225_.61.0264c08: 時世尊入至三摩地。六卷云。爾時世尊入
T2225_.61.0264c09: 切如來智慧三摩地金剛三摩地。釋曰。佛應
T2225_.61.0264c10: 菩薩請先入三摩地所應也。智慧三昧
T2225_.61.0264c11: 者。正是所入等持。所tik@s@na猛利智劍三摩
T2225_.61.0264c12: 地也
T2225_.61.0264c13: 斷一切如來結使三昧耶。六卷云。現一切如
T2225_.61.0264c14: 來斷除煩惱三摩地。釋曰。此第五現法也。謂
T2225_.61.0264c15: 上所入智慧三昧耶法現故云現法。以此能
T2225_.61.0264c16: 一切結使。故云斷一切如來結使等。即能
T2225_.61.0264c17: 斷法現也。宋譯經斷字在一切如來下故。一
T2225_.61.0264c18: 切如來是能持人。斷結使三昧耶即所持法
T2225_.61.0264c19: 也。今云斷一切如來故。如來言具已成當
T2225_.61.0264c20: 。已成如來已斷。當成如來當斷。故云斷一
T2225_.61.0264c21: 切如來等。聖位云一切衆生結使。具
T2225_.61.0264c22: 見。言結使者兩本云煩惱。煩惱即結
T2225_.61.0264c23: 使。能結縛使役一切衆生故。且依天台
T2225_.61.0264c24: 種惑名爲結使。一見思惑。二塵沙惑。三無明
T2225_.61.0264c25: 惑也
T2225_.61.0264c26: 盡無餘有至滿成就故。六卷云。爲衆生
T2225_.61.0264c27: 除一切苦故。及隨順音聲慧圓滿最
T2225_.61.0264c28: 上悉地故。釋曰。此第六顯益也。文分爲二。
T2225_.61.0264c29: 初明所利無限知。斷一切等下次明
T2225_.61.0265a01: 利益也。斷一切苦者。三昧耶會尊眞言云。du@h
T2225_.61.0265a02: kha苦也ccheda斷也謂以猛利智劍一切生死
T2225_.61.0265a03: 。是明世間益也。乃至下明出世益。出
T2225_.61.0265a04: 世有重重故云乃至 隨順音聲者。供養
T2225_.61.0265a05: 會眞言摩訶具沙努倪我伊
隨大音聲mah@a
T2225_.61.0265a06: gho@s@a大音聲也。@s@a字引點a也。合次句anu
T2225_.61.0265a07: ge隨也。謂出微妙大音聲。隨應爲一切衆
T2225_.61.0265a08: 妙法音。是云隨順音聲。疏第四釋
T2225_.61.0265a09: 水眞言云。samantanuge。第四句義云等隨
T2225_.61.0265a10: 者。以金剛地等虚空故。即能等遍一切
T2225_.61.0265a11: 衆生界。普現隨類之身乃至拏者大空三昧
T2225_.61.0265a12: 即文殊大
空慧也
如來住此大空三昧。無行無到亦
T2225_.61.0265a13: 去來ga而如其心量ta縁應現故
T2225_.61.0265a14: 等隨也。又藏品釋文殊三昧云佛加持神
T2225_.61.0265a15: 。即是普現色身等隨義也。今此中隨順音
T2225_.61.0265a16: 聲慧成就圓滿。即是出世間上上悉地。故宋
T2225_.61.0265a17: 譯云最上悉地
T2225_.61.0265a18: 則彼金剛至除諸罪最勝。六卷云。以金剛
T2225_.61.0265a19: 文殊師利摩訶薩埵雙手。是時一切如
T2225_.61.0265a20: 來共以金剛覺名號其潅頂。時金剛覺大
T2225_.61.0265a21: 菩薩以其金剛劍揮斫已。説此嗢陀南曰。
T2225_.61.0265a22: 此是諸如來。般若波羅蜜。能破諸怨敵。除
T2225_.61.0265a23: 障中爲最。釋曰。是第四頌授與金剛劍也。
T2225_.61.0265a24: 此文爲二。初授與潅頂。此中略説智印及
T2225_.61.0265a25: 句印二種。智印可知 金剛慧者。百八名中
T2225_.61.0265a26: 云。嚩日囉二合沒弟。今經下云金剛慧。四卷
T2225_.61.0265a27: 金剛覺 金剛慧潅頂下。以所授智印
T2225_.61.0265a28: 而示相。揮斫者。揮詡歸反。動也・散也・振
T2225_.61.0265a29: 也。斫者之若切撃也。廣雅斫斷也。宋譯云。即
T2225_.61.0265b01: 所授金剛劍一切如來揮斫相
T2225_.61.0265b02: 即與理趣經以自劍斫一切如來同也。
T2225_.61.0265b03: 具如上引釋經。次釋偈者。第一句可知。
T2225_.61.0265b04: 智慧度理趣正智印體也。智慧度即般若波
T2225_.61.0265b05: 羅蜜故。宋譯云般若波羅蜜理趣。智度第十
T2225_.61.0265b06: 初丁 云。問曰。云何名般若波羅蜜。答
T2225_.61.0265b07: 曰。諸菩薩從初發心一切種智。於
T2225_.61.0265b08: 中間諸法實相。慧是般若波羅蜜。問曰。
T2225_.61.0265b09: 若爾者不名爲波羅蜜。何以故。未
T2225_.61.0265b10: 智慧邊故。答曰。佛所得智慧是實波羅蜜。
T2225_.61.0265b11: 是波羅蜜故。菩薩所行亦名波羅蜜。因
T2225_.61.0265b12: 中説果故。是般若波羅蜜在佛心中。變
T2225_.61.0265b13: 一切種智。菩薩行智慧彼岸
T2225_.61.0265b14: 波羅蜜。佛已度彼岸故名一切種智
T2225_.61.0265b15: 上辨之。今此尊久已成佛故。是實般若
T2225_.61.0265b16: 波羅蜜。故云此是一切佛智度。理趣者梵
T2225_.61.0265b17: naya。今此般若波羅蜜甚深理趣故。百
T2225_.61.0265b18: 八名中云嚩日囉二合呉甘
鼻哩耶
 唐云
甚深
T2225_.61.0265b19: 理謂深理。趣謂所趣。是此深理萬法所
T2225_.61.0265b20: 。故云理趣。次二句明智印徳。諸怨敵
T2225_.61.0265b21: 者。前所謂結使三惑五住。是爲怨敵能縛
T2225_.61.0265b22: 衆生生死獄故。今斷此等惑三解脱
T2225_.61.0265b23: 。住大涅槃故云能斷。能斷所謂能斷般
T2225_.61.0265b24: 若。即是甚深理趣之智用也。諸罪者前所
T2225_.61.0265b25: 一切苦之因。謂四重十重五無間等。無量罪
T2225_.61.0265b26: 障皆悉消除故云最勝
T2225_.61.0265b27: 爾時婆伽梵。釋曰。從此以下第三明一切
T2225_.61.0265b28: 如來智慧門。第三纔發心大菩薩授金剛輪
T2225_.61.0265b29: 道場智潅頂門。心要云。由斯斷惡妙法
T2225_.61.0265c01: 斯傳。即纔發心即轉法輪菩薩住三摩地。心
T2225_.61.0265c02: 大悲行願正法輪。輪輻光明動大千
T2225_.61.0265c03: 三輪清淨。於諸曼荼羅以爲主宰。於
T2225_.61.0265c04: 魔所而教令之。調伏有情正受三昧。即金
T2225_.61.0265c05: 剛場菩薩之輪智用也。次隨文釋 大分有
T2225_.61.0265c06: 四爲頌四。諸佛法輪心。祕密神變相。親請
T2225_.61.0265c07: 普教示。授與金剛輪。初諸佛法輪心者。從
T2225_.61.0265c08: 爾時祕明末。於中亦四。一擧報乃至四
T2225_.61.0265c09: 護念 爾時婆伽梵者。此第一擧報兼顯體
T2225_.61.0265c10:
T2225_.61.0265c11: 復入纔發心至三摩地。六卷云。復入纔發心
T2225_.61.0265c12: 能轉正法輪摩訶菩提薩埵三摩地。所生法
T2225_.61.0265c13: 持金剛三摩地已。釋曰。第三明行也。初
T2225_.61.0265c14: 佛入三昧耶 纔發心轉法輪菩薩者。即
T2225_.61.0265c15: 三昧主也。纔發心者因菩薩異名也。琳音
T2225_.61.0265c16: 云。纔藏來反。考聲纔蹔也。顧野王云。纔猶
T2225_.61.0265c17: 僅也。鄭注禮&T047368;音爲裁字。漢書及東觀漢
T2225_.61.0265c18: &T047368;諸史書。及賈逵注國語並爲財字。説文
T2225_.61.0265c19: 音纔。今不取。从糸从&MT03883;免。經从二兎
T2225_.61.0265c20: 者非也蹔與暫同。字彙咋濫切音殘。不
T2225_.61.0265c21: 也。又續字彙云。卒也。須臾也。今傳用
T2225_.61.0265c22: 音取速疾義故古師訓云。發心
T2225_.61.0265c23: 即速疾義也。大日經疏第一云。大品有
T2225_.61.0265c24: 初發心時。即上菩薩地不退轉。或有
T2225_.61.0265c25: 初發心時。即得無上菩提便轉法輪。第十
T2225_.61.0265c26: 十九云。此中心自在者以義翻也。正義云
T2225_.61.0265c27: 心纔。謂纔斂念之時即不功力。即能如
T2225_.61.0265c28: 是廣大彌滿。此即能於心得自在故理
T2225_.61.0265c29: 趣分云發心即轉法輪。即者即速疾義也。又
T2225_.61.0266a01: 遍照經云。發同心轉法輪唯梵云ye
賢行
T2225_.61.0266a02: 願賛同云ekasa千文e點即義也。故知
T2225_.61.0266a03: トハ皆一種梵語也。因梵云het@u。菩
T2225_.61.0266a04: 提心爲因義。發菩提心即轉法輪衆生
T2225_.61.0266a05: 故。亦名云纔發心轉法輪。故百八名中又云
T2225_.61.0266a06: 嚩日囉二合斫羯囉二合 唐云
剛輪
又云蘇鉢囉靺
T2225_.61.0266a07: 怛曩唐云
能轉
又此尊得轉輪名二所由。一
T2225_.61.0266a08: 如來轉法輪故。仁王陀羅尼釋云。毘盧
T2225_.61.0266a09: 遮那佛於上界成佛已。此菩薩請如來轉金
T2225_.61.0266a10: 剛乘法輪 二此菩薩自轉法輪故。仁王
T2225_.61.0266a11: 經儀軌云。又以法輪導有情無數天
T2225_.61.0266a12: 彼岸 出生法加持者。明所生加持名
T2225_.61.0266a13: 上可
T2225_.61.0266a14: 一切如來至日羅係都。六卷云。從其心
T2225_.61.0266a15: 一切如來法輪三摩地。名一切如來心
T2225_.61.0266a16: 陀羅尼曰。跋折羅曳都。釋曰。此第四護念
T2225_.61.0266a17: 也。文分爲二。初明三昧耶從自心。言
T2225_.61.0266a18: 切如來輪三昧耶者即祕明號也。依理趣經
T2225_.61.0266a19: 輪謂金剛等四種法輪也。一切諸佛自成佛時
T2225_.61.0266a20: 皆轉四大輪益衆生。故云一切如來輪
T2225_.61.0266a21: 也。三昧耶者謂等念也。以此護念一切衆
T2225_.61.0266a22: 故云三昧耶也。祕明句義云。vajrahet@u
T2225_.61.0266a23: 金剛
ma@m祕經云。輪字化諸輪。能
那羅延及龍金翅鳥
解云。金剛因者。
T2225_.61.0266a24: 謂菩提心是法輪體也。ha字爲種。ha字是金
T2225_.61.0266a25: 剛不可壞菩提心也。又het@u者謂菩提幢也。
T2225_.61.0266a26: 第九十五云。訶字是因義。所謂大乘因者是
T2225_.61.0266a27: 菩提心。以一切因本不生故。乃至離因縁
T2225_.61.0266a28: 故。名爲淨菩提心。是成佛眞因正法幢旗之
T2225_.61.0266a29: 種子。上加空點是入證義。所以轉聲云
T2225_.61.0266b01: 也。又ha@m即不動種子即菩提心義也。不動即
T2225_.61.0266b02: 字輪。字輪即三轉法輪義也。又阿閦此云
不動
T2225_.61.0266b03: 日宗云寶幢佛。第四疏云。寶幢是發菩提心
T2225_.61.0266b04: 義也。譬如軍將統御大衆要得幢旗。然後
T2225_.61.0266b05: 部分齊一能破敵國大功名。如來萬行亦
T2225_.61.0266b06: 復如是。以一切智願幢旗。於菩提樹
T2225_.61.0266b07: 伏四魔軍衆故爲名也智願梵云varava
ra即字輪。字輪即
T2225_.61.0266b08: 菩提
心也
het@u是菩提幢。幢體字輪也。ma@m
T2225_.61.0266b09: 輪義故云輪字ma@n@dalama@m字爲體。凡祕密
T2225_.61.0266b10: 宗字輪三重曼荼羅爲三轉法輪。具如大日
T2225_.61.0266b11: 經轉字輪疏明之。故稱ma@m輪字。三重
T2225_.61.0266b12: 字輪其數非一。故云化諸輪。又諸佛境界
T2225_.61.0266b13: 經云。我是金剛因。我是世間醒醐甘露。我
T2225_.61.0266b14: 是金剛大教法輪 提胡甘露即ma@n@dala
T2225_.61.0266b15: 也。又百八名中云vajrama@n@dala此云
剛場
T2225_.61.0266b16: ma@m字即ma@n@dala三轉法輪義也。故又境界經
T2225_.61.0266b17: 云。我今三轉金剛法輪於十力界 又心要
T2225_.61.0266b18: 云。於諸曼荼羅以爲主宰。即是ma@n@dala
T2225_.61.0266b19: 轉法輪主也。故ma@m字爲種子祕經云。能殺
那羅延及龍金
T2225_.61.0266b20: 翅鳥者。具如禮懺
&T047368;。恐繁不述耳
T2225_.61.0266b21: 從一切如來至持金剛。六卷云。説陀羅尼
T2225_.61.0266b22: 時從一切如來心即薄伽梵金剛。釋曰。從
T2225_.61.0266b23: 此已下至微塵等如來身。此第二頌祕密神
T2225_.61.0266b24: 變相也。此中智用境界不同亦有十二門
T2225_.61.0266b25: 乃至此即依因及顯本也
T2225_.61.0266b26: 成金剛界至荼羅出已。六卷云。爲金剛界一
T2225_.61.0266b27: 切如來大檀場等出現。釋曰。此第四顯相
T2225_.61.0266b28: 也 成金剛界等者。百八名中云嚩日羅二合
T2225_.61.0266b29: 曼荼。依指歸初會名一切如來眞實攝教
T2225_.61.0266c01: 。有四大品。一金剛界品。二降三世品。三
T2225_.61.0266c02: 遍調伏品。四一切義成就品。初金剛界品
T2225_.61.0266c03: 六曼荼羅。一金剛大曼荼羅。二陀羅尼曼
T2225_.61.0266c04: 荼羅。三微細曼荼羅。四羯磨曼荼羅。五四
T2225_.61.0266c05: 印曼荼羅。六一印曼荼羅。今約最初
T2225_.61.0266c06: 金剛界曼荼羅也 爲一切如來大曼荼羅
T2225_.61.0266c07: 者。百八名中云摩訶曼荼。又初金剛品及第
T2225_.61.0266c08: 三第四各具六曼荼。第二降三世品具十曼
T2225_.61.0266c09: 。總成二十八曼荼。都爲此等諸曼荼羅
T2225_.61.0266c10: 故。云爲一切如來大曼荼羅。故心要云。諸
T2225_.61.0266c11: 曼荼羅以爲主宰此等諸曼荼羅出已
T2225_.61.0266c12: 之顯相也。宋譯云。成金剛界大曼拏羅
T2225_.61.0266c13: 等一切如來曼拏羅出現此擧初金
T2225_.61.0266c14: 剛曼荼羅諸曼荼羅故云等。此文最易
T2225_.61.0266c15: 解。疏云。若但住常寂智相者。何由
T2225_.61.0266c16: 其幽微。故成此大曼荼羅。以示法界
T2225_.61.0266c17: 體性。然第三應實准前可
T2225_.61.0266c18: 入世尊毘至聚爲一體。六卷云。還同一體
T2225_.61.0266c19: 毘盧遮那心。釋曰。此超明第六還源。前
T2225_.61.0266c20: 佛心出爲諸曼荼羅。應同群機。如實巧
T2225_.61.0266c21: 度能事已竟。今還本源亦入佛心故云
T2225_.61.0266c22: 。第五顯力亦如前釋
T2225_.61.0266c23: 生金剛輪形住佛掌中。六卷云。爲金剛輪
T2225_.61.0266c24: 佛掌中。釋曰。此超説第八示相
T2225_.61.0266c25: 七顯智 金剛輪者。謂三摩耶形。百八名中
T2225_.61.0266c26: 嚩日羅二合斫羯羅二合諸佛護念
T2225_.61.0266c27: 得轉法輪智故。示現此相諸有情常無
T2225_.61.0266c28: 動壞。故云住佛掌中
T2225_.61.0266c29: 從彼金剛至等如來身。六卷云。又從金剛
T2225_.61.0267a01: 一切世界微塵身無量佛事已。釋
T2225_.61.0267a02: 曰 。此第十顯實也。從三昧耶形相好
T2225_.61.0267a03: 。謂之顯實。疏云。別本云現無量佛事
T2225_.61.0267a04: 四卷無
此文
是普現文。今經略無故不釋也。按宋
T2225_.61.0267a05: 譯云。乃起平等心妙法輪等。以一切
T2225_.61.0267a06: 佛神通遊戲。此即普現文。明今經闕脱此
T2225_.61.0267a07:
T2225_.61.0267a08: 纔發心轉至摩訶薩身。六卷云。由纔發心能
T2225_.61.0267a09: 轉法輪故。金剛薩埵三摩地極堅牢故。合
T2225_.61.0267a10: 體相纔發心能轉法輪摩訶菩提薩埵身
T2225_.61.0267a11: 釋曰。從此已下至最勝悉地故。第三頌云
T2225_.61.0267a12: 現受教示也。此中智用出入不同亦分爲六。
T2225_.61.0267a13: 一攝相乃至六顯益。此第一攝相也。初明
T2225_.61.0267a14: 所由。謂能轉法輪及薩埵三摩地威神力故。
T2225_.61.0267a15: 前普現無盡莊嚴。令一體一菩薩
T2225_.61.0267a16: 。謂之攝相
T2225_.61.0267a17: 住世尊毘至能轉妙法輪。六卷云。住於毘
T2225_.61.0267a18: 盧遮那佛心此嗢陀南曰。希有金剛輪。
T2225_.61.0267a19: 金剛之所成。我於執金剛。其中最第一。我纔
T2225_.61.0267a20: 發心時。便能轉法輪。釋曰。此第二還源也。
T2225_.61.0267a21: 文分爲二。初正明還源知。次説嘆偈。第
T2225_.61.0267a22: 一句嘆智印體知 我金剛勝持者。心要
T2225_.61.0267a23: 偈云我金剛勝行。宋譯云即我金剛最上法
T2225_.61.0267a24: het@u中具此等義。藏品豪相眞言釋云。訶
T2225_.61.0267a25: 字是行義也。又ha字者風輪大力。能持世界
T2225_.61.0267a26: 故有持義t@u亦具持義dhatu是持義也。又
T2225_.61.0267a27: het@u是菩提心爲因義。菩提心者衆行導首
T2225_.61.0267a28: 萬徳根本。故云最勝法。六卷云。我於執金
T2225_.61.0267a29: 其中最第一。四卷云。於執金剛中金剛輪
T2225_.61.0267b01: 上。若准此文。執金剛者是持義也。第一
T2225_.61.0267b02: 即勝義。故云勝持。後二句明智印功徳。其
T2225_.61.0267b03: 義可
T2225_.61.0267b04: 時彼纔發至復請教令。六卷云。爾時纔發心
T2225_.61.0267b05: 轉法輪菩薩從佛心出。依一切如來左月輪
T2225_.61.0267b06: 住而請教示。釋曰。此第三現請也。若
T2225_.61.0267b07: 世尊心教令者非是蔽儀相。故從
T2225_.61.0267b08: 下。若不菩提心者是無廣濟志故住
T2225_.61.0267b09: 月輪中。若不教令者失師弟義故。仰請
T2225_.61.0267b10: 教令。此義可
T2225_.61.0267b11: 時世尊入至三摩地。六卷云。爾時世尊入
T2225_.61.0267b12: 切如來金剛眼輪三摩地。釋曰。此第四念應
T2225_.61.0267b13: 也。欲所請先入三摩地其所應
T2225_.61.0267b14: 入一切如來輪者。宋譯云一切如來大輪
T2225_.61.0267b15: 金剛三摩地。即一切諸佛轉法輪三摩地也。
T2225_.61.0267b16: 四卷六卷同云一切如來眼輪三摩地。按前
T2225_.61.0267b17: 金剛法亦名金剛眼。金剛眼者謂文字輪。是
T2225_.61.0267b18: 西方主宰故。正是法輪體。故云眼輪。眼輪
T2225_.61.0267b19: 即字輪也。供養會輪尊眞言云。sarvatath@aga
T2225_.61.0267b20: ta一切
如來
cakr@a輪也k@sarakr@a字引點a
ak@sara文字也
sarva一切sutra@m
T2225_.61.0267b21: 契經nayaya@h理趣stutomi讃歎
sarvama@n@dale一切
道場
T2225_.61.0267b22: 譯云。以一切如來文字轉輪首。諸契經
T2225_.61.0267b23: 理趣讃歎一切道場cakr@ak@sara中具眼義
T2225_.61.0267b24: cak@su眼也。故知文字輪者即金剛眼輪也。又
T2225_.61.0267b25: vara字輪也疏第
五等
虚空眼眞言初云gagava
T2225_.61.0267b26: ravara亦具眼義。當併思矣。又常途轉法
T2225_.61.0267b27: 輪八正道爲體。疏明見道義中云。爾時於
T2225_.61.0267b28: 八直道中遠塵離苦正法眼生法輪具
T2225_.61.0267b29: 。應
T2225_.61.0267c01: 一切如來至三昧耶。六卷云。現一切如來大
T2225_.61.0267c02: 壇場三摩地。釋曰。此第五現法也。百八名
T2225_.61.0267c03: 中云摩訶曼荼。唐云大場。故六卷云一切
T2225_.61.0267c04: 如來大壇場三摩地。夫曼荼者提胡純味是
T2225_.61.0267c05: 法輪體。故境界經云。我是金剛因。我是世
T2225_.61.0267c06: 間醍醐甘露。我是金剛大教法輪。應知大
T2225_.61.0267c07: 曼荼羅三昧耶者。正法輪體。此法顯現故
T2225_.61.0267c08: 現法
T2225_.61.0267c09: 盡無餘有至勝悉地故。六卷云。爲衆生
T2225_.61.0267c10: 不退轉法輪。一切安樂悦意受用
T2225_.61.0267c11: 故。乃至一切如來轉正法輪最上悉地故。釋
T2225_.61.0267c12: 曰。此第六顯益也。初明所利無限知。次
T2225_.61.0267c13: 令入下明所與益。通地前地上四種不退
T2225_.61.0267c14: 。令此等益故云令入得不退等。花嚴
T2225_.61.0267c15: 大疏第一下三
十三
辨才善巧轉不退輪云。得
T2225_.61.0267c16: 佛語業能轉法輪。不退有四。一稱理不退。
T2225_.61.0267c17: 改説故。二應機不退。無虚發故。三利益
T2225_.61.0267c18: 不退。聞已必定故。四制伏不退。天魔外道
T2225_.61.0267c19: 動故。復有四種不退。謂信立證念。今
T2225_.61.0267c20: 第四念不退也。鈔云。不退有四等者。此
T2225_.61.0267c21: 兩種四不退義。前義十地論一向約利他
T2225_.61.0267c22: 大用而説。後四不退如常所辨。信謂十信。
T2225_.61.0267c23: 已滿十千劫故。亦是第六不退心也。位即十
T2225_.61.0267c24: 住。第七不退住。不退聲聞辟支佛地
T2225_.61.0267c25: 位不退。證謂初地。已證眞如已得不退
T2225_.61.0267c26: 念即八地已上。念念入法流心心趣寂滅
T2225_.61.0267c27: 故得不退十住毘婆沙第三十一云。輪者法
T2225_.61.0267c28: 輪。不退者無人能壞。菩薩應是發願。我
T2225_.61.0267c29: 説行道必轉不退法輪。轉此法輪
T2225_.61.0268a01: 諸衆生三毒煩惱。轉捨生死佛法。衆苦
T2225_.61.0268a02: 集滅道中使清淨。是第九願 今此中
T2225_.61.0268a03: 信等四不退。即是因位益也。疏云因中
T2225_.61.0268a04: 説果者不依矣。乃至下明果上益。故云
T2225_.61.0268a05: 如來正法輪
T2225_.61.0268a06: 則彼金剛至亦名菩提場。六卷云。以金剛
T2225_.61.0268a07: 與彼纔發心轉法輪菩薩雙手。是時一
T2225_.61.0268a08: 切如來共以金剛道場名號而潅頂。時金剛
T2225_.61.0268a09: 道場大菩薩。以其金剛輪一切如來
T2225_.61.0268a10: 立不退轉已。説此嗢陀南曰。此是諸佛法。
T2225_.61.0268a11: 能淨一切法。名不退法輪。菩提之道場。釋
T2225_.61.0268a12: 曰。此第四頌授與金剛輪也。文分爲二。初
T2225_.61.0268a13: 與潅頂。此亦二智印及句印也。謂欲
T2225_.61.0268a14: 情具足一切如來轉法輪。祕密神變實相智
T2225_.61.0268a15: 印無盡莊嚴故。以金剛輪與菩薩雙手
T2225_.61.0268a16: 也 金剛場潅頂下。次説令信偈。亦有二。
T2225_.61.0268a17: 是初欲偈。先示其相也 令一切如來
T2225_.61.0268a18: 安立等者。如來者具已成當成二種。謂令
T2225_.61.0268a19: 成如來轉不退轉法輪。令當成如來住信等
T2225_.61.0268a20: 不退轉。故云安立不退轉。以此義故以
T2225_.61.0268a21: 剛輪其相也。次釋偈者。第一句可
T2225_.61.0268a22: 能淨一切法者。正明智印體。所謂金剛輪。
T2225_.61.0268a23: 輪摧破爲義。能摧一切罪法故云能淨一
T2225_.61.0268a24: 切法ca能淨也。守護經云。遮字眼及諸行
T2225_.61.0268a25: 皆清淨故。kra一切法也。三昧耶會法尊眞
T2225_.61.0268a26: 言。sarva一切kari作也下經云。能淨非法
T2225_.61.0268a27: 清淨。應kra一切法也。一切法者謂五蘊
T2225_.61.0268a28: 也。文殊問云。稱時入業異熟聲。大
T2225_.61.0268a29: 莊嚴論云。出入業果聲異熟果者即五蘊
T2225_.61.0268b01: 也。能淨五蘊則成微細清淨意生身故。次
T2225_.61.0268b02: 句云是則不退轉。大日經説第六無畏云。
T2225_.61.0268b03: 若復一切蘊界處能執所執。我壽命等及法
T2225_.61.0268b04: 無縁。空自性無自性。此空智生當一切
T2225_.61.0268b05: 法自性平等無畏。第三釋云。謂觀自心畢竟
T2225_.61.0268b06: 空性時。我之與蘊法及無縁皆同一性。所
T2225_.61.0268b07: 謂自性無性。此空智生即是時極無自性心
T2225_.61.0268b08: 生也乃至 即是眞言行者虚空無垢菩提心也
T2225_.61.0268b09: 驗知cakra者能淨五蘊異熟果。成虚空無
T2225_.61.0268b10: 垢大菩提心。即不退轉也。如前華嚴疏。此不
T2225_.61.0268b11: 退者是念不退彼所謂八地此宗初地。初地
T2225_.61.0268b12: 亦名不動地。不動者不退不轉眞淨菩提心。
T2225_.61.0268b13: 即所謂等空心初證此心。稱爲菩提因句
T2225_.61.0268b14: 即是金剛因也。又觀世音八地三昧者。即是
T2225_.61.0268b15: 蓮花三昧之因。即此心也。心經云觀自在
T2225_.61.0268b16: 菩薩行深般若乃至 五蘊皆空者。ca 是行深
T2225_.61.0268b17: 般若也。kra者是五蘊皆空。所以如意尊持
T2225_.61.0268b18: 亦當併思 亦名菩提場者。梵云菩提曼荼
T2225_.61.0268b19: 。得不退轉者即成曼荼羅身故。亦名
T2225_.61.0268b20: 提場。第九疏釋降魔賛云。汝今發菩提心
T2225_.61.0268b21: 知已得坐佛覺沙羅樹王根本之下
T2225_.61.0268b22: 如來加持神力遍伏魔軍。若從此堅固
T2225_.61.0268b23: 不動逮見心明道時。即是初發心中便成
T2225_.61.0268b24: 。以除蓋障三昧普現曼荼羅身。故云
T2225_.61.0268b25: 同彼慶 成曼荼羅身即是得意生身
T2225_.61.0268b26: 也。此義具如第八及第十六釋潅頂中
T2225_.61.0268b27:
T2225_.61.0268b28:
T2225_.61.0268b29:
T2225_.61.0268c01:
T2225_.61.0268c02:
T2225_.61.0268c03: 金剛頂大教王經私&T047368;第十二
T2225_.61.0268c04:  沙門曇寂撰 
T2225_.61.0268c05: 爾時婆伽梵。釋曰。以下第四明一切如來
T2225_.61.0268c06: 智慧門第四無言大菩薩。授金剛陀羅尼
T2225_.61.0268c07: 就智慧潅頂門也。心要云。妙法既能轉
T2225_.61.0268c08: 須頓入無言。言語文字本空。眞如法界平
T2225_.61.0268c09: 等修多羅藏。恒沙法門圓滿悟大乘
T2225_.61.0268c10: 開演。以此勝法諸佛談論念誦律儀。一
T2225_.61.0268c11: 代眞言備在此也。此乃無言菩薩語智三摩
T2225_.61.0268c12: 地智也。次隨文釋。大分有四。爲頌曰。諸佛
T2225_.61.0268c13: 念誦心。祕密神變相。現請普教示。授彼念
T2225_.61.0268c14: 誦智。釋曰。初諸佛念誦心者。從爾時世尊
T2225_.61.0268c15: 祕明末。於中亦四。一擧報乃至四護念
T2225_.61.0268c16: 爾時薄伽梵者。此第一擧報及顯體。釋義如
T2225_.61.0268c17:
T2225_.61.0268c18: 復入無言至三摩地。六卷云。復入無言摩訶
T2225_.61.0268c19: 菩提薩埵三摩地。所生法加持金剛三摩地
T2225_.61.0268c20: 已。釋曰。此第三明行。先明佛入三昧耶
T2225_.61.0268c21: 前。無言者百八名中云阿嚩遮嚩日羅
T2225_.61.0268c22:  唐云無言金剛。疏云。即言無言。是名
T2225_.61.0268c23: 。終日默終日説即此義也 今按。次文殊
T2225_.61.0268c24: 説法及轉法輪。明無言三昧。已得説法轉輪
T2225_.61.0268c25: 故。次當念誦三昧妙悉地故次來
T2225_.61.0268c26: 也。今此三昧恐是維摩詰默然法門。bh@a@sa
T2225_.61.0268c27: 即文字輪。不文字解脱相故。云
T2225_.61.0268c28: 具如前引
疏第七卷
知字輪即維摩詰不思議解
T2225_.61.0268c29: 脱三昧也。維摩經不二法門品云。於是文
T2225_.61.0269a01: 殊師利問維摩詰。我等各自説已。仁者當
T2225_.61.0269a02: 説。何等是菩薩入不二法門。時維摩詰默然
T2225_.61.0269a03: 言。文殊師利歎曰。善哉善哉。乃至無
T2225_.61.0269a04: 文字語言。是眞入不二法門。什曰。夫默語
T2225_.61.0269a05: 異明宗一也。所會雖一而迹有精麁。有
T2225_.61.0269a06: 於無言。未於無言。故默然之
T2225_.61.0269a07: 論論之妙也即是此菩薩之謂也 出生法
T2225_.61.0269a08: 加持者。明所生加持名。如前可
T2225_.61.0269a09: 一切如來至日羅婆沙。六卷云。從其心
T2225_.61.0269a10: 一切如來念誦三摩地。名一切如來心。説
T2225_.61.0269a11: 陀羅尼曰。跋折羅婆娑。釋曰。此第四護念
T2225_.61.0269a12: 也。文分爲二。初明三昧耶從自心。後正
T2225_.61.0269a13: 祕明。所言一切如來念誦三昧耶者。此
T2225_.61.0269a14: 是祕明別號。諸佛共持故云一切如來 念
T2225_.61.0269a15: 誦三昧耶者。百八名中云嚩日羅二合惹波
T2225_.61.0269a16: 唐云金剛誦。即是四種念誦中金剛念誦也。
T2225_.61.0269a17: 略出經第四云。應四種數珠四種念
T2225_.61.0269a18: 。作四種者所謂音聲念誦一切聲
是也
二金剛
T2225_.61.0269a19: 念誦口動舌。
默誦是也
三三摩地念誦心念
是也
四眞實念
T2225_.61.0269a20: 字義
行是也
此四種念誦力故。能滅一切
T2225_.61.0269a21: 罪障苦危就一切功徳。次解祕明句義
T2225_.61.0269a22: 云。vajrabh@a@sa金剛
ra@m祕經云。密字化諸雹
破修羅及一切宿曜
bh@a@sa
T2225_.61.0269a23: 語也。加金剛語故成無言義。所謂離聲金
T2225_.61.0269a24: 剛語也。又金剛語者所謂不文字
T2225_.61.0269a25: 脱相bh@a文字也
下辨
@sa解脱也。疏第七云。夫
T2225_.61.0269a26: 自性鈍者即是極無分別心云云 般若無分別
T2225_.61.0269a27: 心者即是解脱故。文殊三解脱稱云大般若
T2225_.61.0269a28: 又守護經云。@sa字門解一切法無礙故。無礙
T2225_.61.0269a29: 即解脱也。ra@m字云密字者。密即無言義也。故
T2225_.61.0269b01: 亦云無言菩薩。出生義云離言説戲論智。即
T2225_.61.0269b02: ra@m字也。今經偈云。奇哉自然密我名祕密語
T2225_.61.0269b03: 等亦是也。ra@m字本體ra字是塵垢義分別義
T2225_.61.0269b04: 仁王陀
羅尼釋
上有點故成無分別義。語言者是
T2225_.61.0269b05: 戲論分別義故。無分別即是無言。是故ra@m
T2225_.61.0269b06: 即是無言。所以稱云密字也。第五疏釋
T2225_.61.0269b07: 動尊云。若除業壽種則戲論語風。亦皆息
T2225_.61.0269b08: 滅。是故緘閉其口相傳説火界呪加ra@m
T2225_.61.0269b09: ra@m字火生三昧。焚淨一切分別戲論。即
T2225_.61.0269b10: 是無言三昧也。智度第十八三紙云。諸佛及菩
T2225_.61.0269b11: 薩聲聞辟支佛。解脱涅槃道皆從般若得。言
T2225_.61.0269b12: 説爲世俗愍一切故。假名説諸法。雖
T2225_.61.0269b13: 而不説。般若波羅蜜譬如大火炎四邊不
T2225_.61.0269b14: 取。無取亦不取。一切取已捨。是名不可
T2225_.61.0269b15: 。不可取而取。是即名爲取。般若無
T2225_.61.0269b16: 。過一切言語適無所依止。誰能讃其徳
T2225_.61.0269b17: 般若雖讃我今能得讃。雖死地
T2225_.61.0269b18: 已得 言説爲世俗者。是ra字門分
T2225_.61.0269b19: 別戲論義也。是云世俗。雖説而不説等者。
T2225_.61.0269b20: 即無言之言也。所謂金剛語也。明此論文即
T2225_.61.0269b21: ra@m字火生三昧無言説義也。依此驗知ra@m
T2225_.61.0269b22: 即是無言金剛語也諸雹及修羅宿曜等義。具
禮懺&T047368;。恐繁不述耳
T2225_.61.0269b23: 從一切如來至金剛手。六卷云。説此陀羅
T2225_.61.0269b24: 時從一切如來心即彼薄伽梵金剛手。釋
T2225_.61.0269b25: 曰。從此已下至神通遊戲。是第二頌祕密
T2225_.61.0269b26: 神變相也。智用境界不同亦有十二門。一依
T2225_.61.0269b27: 因乃至十二感應。此即第一依因及顯本。如
T2225_.61.0269b28: 前可
T2225_.61.0269b29: 爲一切如來法文字出已。六卷云。爲一切如
T2225_.61.0269c01: 來教法文字生已。釋曰。此第四顯相也。從
T2225_.61.0269c02: 解脱中現文字。不可言而言。不可取而
T2225_.61.0269c03: 取。所謂文字性離一一三昧門聲字。有佛
T2225_.61.0269c04: 無佛法如是故。即是常故不流。即是如來本
T2225_.61.0269c05: 地身。爲此法身遍施衆生。還以
T2225_.61.0269c06: 在神力加持。如是法爾聲字故。此聲字即是
T2225_.61.0269c07: 諸佛加持字之身。今爲文字出已。故云
T2225_.61.0269c08: 。即是法爾聲字也。bh@a@sa即是字輪也。第七
T2225_.61.0269c09: 疏釋bha字門云。梵云婆嚩。此翻爲有。有謂
T2225_.61.0269c10: 三有乃至二十五有等乃至今觀諸有從縁。即
T2225_.61.0269c11: 是本不生義。以本不生故無作無行。乃至
T2225_.61.0269c12: 縛無脱。是故婆字門以隨縁有故。具
T2225_.61.0269c13: 一切字門。若具一切字門即是三昧王三昧。
T2225_.61.0269c14: 能破二十五有。釋迦牟尼由此義故。名爲
T2225_.61.0269c15: 破有法王bha字總具體文二十五字。故
T2225_.61.0269c16: 具足一切字門。以此二十五字三昧。破
T2225_.61.0269c17: 三界二十五有故云破有法王。具如&T047368;
T2225_.61.0269c18: 涅槃經廣辨之。又釋迦bha字爲種。故名
T2225_.61.0269c19: 破有法王。藏品帝釋眞言釋曰。釋迦是百福
T2225_.61.0269c20: 徳義云云義釋第七三十七云。釋迦是百福徳
T2225_.61.0269c21: 義。以因中百無遮會故得此果
T2225_.61.0269c22: 故以爲名云釋迦羅乃至一字中即具
T2225_.61.0269c23: 字功徳。故名百福乘又第十八云。釋迦牟
T2225_.61.0269c24: 尼者。即此不空見之身。普入世間而作
T2225_.61.0269c25: 故。此所示即是牟尼身也。佛作佛事。即
T2225_.61.0269c26: 此釋迦從毘盧遮那字輪而出。然無二無別
T2225_.61.0269c27: 皆遍一切處。以此一字同於大空本不生故。
T2225_.61.0269c28: 知百字之身亦如是也。應bh@a@sa者即法
T2225_.61.0269c29: 文字也。六卷云教法文字。文字即眞言教法
T2225_.61.0270a01: 故云法文字。疏第七云。經云。祕密主云何
T2225_.61.0270a02: 眞言法教者。即謂阿字門等。是眞言教相
T2225_.61.0270a03: 相不體體不相。相非造作修成
T2225_.61.0270a04: 人。而能不解脱作聲字。一一
T2225_.61.0270a05: 聲字即是入法界門。故得名爲眞言法教
T2225_.61.0270a06:
T2225_.61.0270a07: 入世尊毘至聚爲一體。六卷云。同一體性入
T2225_.61.0270a08: 毘盧遮那佛心。釋曰。第六還源也。兼第五顯
T2225_.61.0270a09: 。如前可知。文字性離豈有出入相乎。是
T2225_.61.0270a10: 且爲一切衆生知文字即解脱。加持即
T2225_.61.0270a11: 本地故不文字而入佛心。謂之還源。豈
T2225_.61.0270a12: 但念誦尊獨入佛心。一切有情本自具字輪
T2225_.61.0270a13: 念誦尊毫釐差。然爲煩惱覆未
T2225_.61.0270a14: 覺知。是以爲此事文字形。聚爲
T2225_.61.0270a15: 而入佛心。念誦尊入佛心。即是一切衆
T2225_.61.0270a16: 生皆悉入佛心。何以爾者。文字性不異故。
T2225_.61.0270a17: 大日經疏云。一切衆生皆入其中。而實無
T2225_.61.0270a18: 入者所入處。故名平等。即此之謂也
T2225_.61.0270a19: 生金剛念誦形住佛掌中。六卷云。爲金剛念
T2225_.61.0270a20: 誦身佛掌中。釋曰。此亦超明第八示相
T2225_.61.0270a21: 第七顯智也 金剛念誦形者。謂三昧耶
T2225_.61.0270a22: 形。其形舌相也。第十三如來舌眞言釋云。如
T2225_.61.0270a23: 來者即是如實也。猶如來舌常作如語
T2225_.61.0270a24: 誑語異語。以是眞實故常住也。又第
T2225_.61.0270a25: 九眞言釋云。此舌廣長相遍覆一切佛刹
T2225_.61.0270a26: 名爲大。又彌陀經云。出廣長舌相遍覆
T2225_.61.0270a27: 千大千世界今此金剛念誦如來舌相。亦復
T2225_.61.0270a28: 是。遍覆三千大千世界。攝諸有情常無
T2225_.61.0270a29: 動壞。今住如來掌中一切衆生得平等
T2225_.61.0270b01: 語輪。成就實諦之法
T2225_.61.0270b02: 從彼金剛至等如來身。六卷云。出一切世界
T2225_.61.0270b03: 微塵等如來身。釋曰。此亦超明第十顯實
T2225_.61.0270b04: 第九明徳也。此明三形相好身。此
T2225_.61.0270b05: 諸如來從念誦形而出故。如實爲身。以
T2225_.61.0270b06: 妄不異不誑語。三業皆常實故云顯實
T2225_.61.0270b07:
T2225_.61.0270b08: 一切如來至神通遊戲。六卷云。住一切如來
T2225_.61.0270b09: 神變遊戲已。釋曰。此第十一普現兼第十二
T2225_.61.0270b10: 感應知。法性等者。如來舌眞言satyadha
T2225_.61.0270b11: rmaprati@s@tita。第十三云。薩&MT01826;諦也。達摩法
T2225_.61.0270b12: 也。鉢羅底瑟恥多性也。第九釋云。次云薩底
T2225_.61.0270b13: 二合是諦也。達摩是法。鉢囉&T072184;瑟恥多是
T2225_.61.0270b14: 成就也。譯云成就實諦法也。如來無量劫
T2225_.61.0270b15: 來常修眞實諦語故。得此平等語輪
T2225_.61.0270b16: 實諦之法。所發誠言必定無異。故以最後
T2225_.61.0270b17: 多字眞言體。明如來所有語言常如
T2225_.61.0270b18: 無誑無異法性即實諦。是由如語不
T2225_.61.0270b19: 妄不異語得故。云成就實諦法。如語不
T2225_.61.0270b20: 妄語等者。即是無言之言。以無言故一時
T2225_.61.0270b21: 同法界群機錯謬。各皆令
T2225_.61.0270b22: 實諦。是云祕密神變。法性即神變之體也。宋
T2225_.61.0270b23: 譯云。放一切如來法光明等。以一切佛神通
T2225_.61.0270b24: 遊戲等prabha光明也。prati@s@ta光明義
T2225_.61.0270b25: 妙語故至大菩薩身。六卷云。以自性語言
T2225_.61.0270b26: 金剛薩埵三摩地極堅牢故。合一體相爲
T2225_.61.0270b27: 言摩訶菩提薩埵身。釋曰。從此以下至最勝
T2225_.61.0270b28: 悉地故。是第三頌現受教示也。此中智用不
T2225_.61.0270b29: 同義分爲六。一攝相乃至六顯益。此第一攝
T2225_.61.0270c01: 相也。初明二所由 妙語言者。謂無言之
T2225_.61.0270c02: 言。什公所謂默然之論論之妙也。即是也。又
T2225_.61.0270c03: abh@a@sa無言a無也。又不思議。不思議
T2225_.61.0270c04: 即妙也。應知無言即妙語言也。宋譯云。彼
T2225_.61.0270c05: 法自性於金剛薩埵三摩地妙堅牢故。六卷
T2225_.61.0270c06: 云。以自性語言故。自性者所謂法性。法性
T2225_.61.0270c07: 本離言説無相無爲。故知法性語言即是無
T2225_.61.0270c08: 言也。一切衆生從本以來具法性語。是以終
T2225_.61.0270c09: 日言説終日無言。皆與實相相違背。理
T2225_.61.0270c10: 趣經云。一切衆生妙法藏能轉一切語言故。
T2225_.61.0270c11: 此義故又以薩埵三昧故。一切衆生聚
T2225_.61.0270c12: 一體。生一無言大菩薩身。是云攝相也」
T2225_.61.0270c13: 住世尊毘至遠離諸戲論。六卷云。住於毘
T2225_.61.0270c14: 盧遮那佛心。説此嗢陀南曰。自性祕密法。
T2225_.61.0270c15: 我爲密語言。於後説法時。遠離諸戲論。釋
T2225_.61.0270c16: 曰。此第二還源也。分文爲二。初明還源
T2225_.61.0270c17: 知。次説偈。偈爲二。初二句正明智印體
T2225_.61.0270c18: 自然密者。自然謂法爾。法爾即法性也。第七
T2225_.61.0270c19: 云。經中次説眞言如實相故。云復次祕密主
T2225_.61.0270c20: 此眞言相。非一切諸佛所作。不他作亦不
T2225_.61.0270c21: 隨喜。何以故。以是諸法法如是故。若諸如
T2225_.61.0270c22: 來出現。若諸如來不出。諸法法爾如是住。謂
T2225_.61.0270c23: 諸眞言眞言法爾故者。以如來身語意畢竟
T2225_.61.0270c24: 故。此眞言相聲字皆常。常故不流。無
T2225_.61.0270c25: 變易。法爾如是非造作所成。若可造成
T2225_.61.0270c26: 是生法。法若有生則可破壞。四相遷流無常
T2225_.61.0270c27: 無我。何得名爲眞實語耶。是故佛不自作
T2225_.61.0270c28: 他作。設令有能作之人亦不隨喜。是
T2225_.61.0270c29: 故此眞言相。若佛出興於世。若不世。若
T2225_.61.0271a01: 已説。若未説。若現説。法住法位性相常住。
T2225_.61.0271a02: 是故名必定印。衆聖道同。即此大悲曼荼羅
T2225_.61.0271a03: 一切眞言。一一眞言之相皆法爾如是。故重
T2225_.61.0271a04: 之也密謂祕密也。略有二種祕密。二
T2225_.61.0271a05: 教論下云。祕密且有二義。一衆生祕密。二
T2225_.61.0271a06: 如來祕密。衆生以無明妄想藏本性眞
T2225_.61.0271a07: 故。曰衆生自祕。應化説法逗機施藥言
T2225_.61.0271a08: 虚故。所以他受用身祕内證而不
T2225_.61.0271a09: 也。則等覺希夷十地絶離。是名如來祕
T2225_.61.0271a10: 今此亦爾。夫金剛一乘無言之言。唯是
T2225_.61.0271a11: 毘盧遮那自證境界。非是凡夫二乘乃至因
T2225_.61.0271a12: 地所知。故云祕密也 我名祕密語者。供養
T2225_.61.0271a13: 會眞言sa@mdhabh@a@sa密語也。即是所謂如語不
T2225_.61.0271a14: 妄不異語。疏第一云。眞言梵曰漫荼攞。即是
T2225_.61.0271a15: 眞語如語不妄不異之音。龍樹釋論謂之祕
T2225_.61.0271a16: 密號。舊譯云呪非正翻也。次二句嘆智印
T2225_.61.0271a17: 功徳。無言之言演法爾法。故嘆云微妙法
T2225_.61.0271a18: 供養會眞言buddha佛也su正也g@iti歌也su亦妙
T2225_.61.0271a19: 義。g@iti般若明呪。謂之所説微妙法也 遠
T2225_.61.0271a20: 離諸戲論者。戲論者謂言説。言説從覺觀
T2225_.61.0271a21: 故名爲戲論。第五釋不動尊中云。若除
T2225_.61.0271a22: 壽種戲論語風亦息滅。是故緘閉其口。今無
T2225_.61.0271a23: 言説法文字性離。a字自説a。説者本不
T2225_.61.0271a24: 生。聽者亦不生。第十一云。此阿字即是佛口。
T2225_.61.0271a25: 即是佛心。即是説者。即是聞者。法界依
T2225_.61.0271a26: 無等之力。生平等語表無量聲。即是如
T2225_.61.0271a27: 來普門導利之語業作用也。abh@a@sa無言也。
T2225_.61.0271a28: a字爲體。本初不生無言之言。本自離覺觀
T2225_.61.0271a29: 言説故。云遠離諸戲論
T2225_.61.0271b01: 時彼無言至復請教令。六卷云。爾時無言大
T2225_.61.0271b02: 菩薩從佛心出。依一切如來背後月輪中
T2225_.61.0271b03: 住而請教示。釋曰。此第三現請也。謂無言
T2225_.61.0271b04: 菩薩爲與祕密語一切衆生。爲諸衆
T2225_.61.0271b05: 教令
T2225_.61.0271b06: 時世尊入至三昧耶。六卷云。爾時世尊復
T2225_.61.0271b07: 一切如來密語三摩地已。爲一切如來
T2225_.61.0271b08: 語言智三摩地。釋曰。此第四念應也。准
T2225_.61.0271b09: 章經時世尊入一切如來祕密語言三
T2225_.61.0271b10: 昧耶。名金剛三摩地一切如來念誦三昧耶
T2225_.61.0271b11: 宋譯經云。爾時世尊即入一切如來祕密語
T2225_.61.0271b12: 金剛三摩地。以一切如來語言念誦三昧
T2225_.61.0271b13: 兩本亦文具也。今經梵本恐脱落。宋譯爾時
T2225_.61.0271b14: 世尊等者是念應也。世尊爲所請先入
T2225_.61.0271b15: 三昧耶。其意可知。以一切如來下是第五現
T2225_.61.0271b16: 法也。無言菩薩念誦智現前故云現法。疏解
T2225_.61.0271b17: 別本。爲字云爲作也。恐爲依。今云爲以
T2225_.61.0271b18: 也。即與宋譯同也
T2225_.61.0271b19: 盡無餘有至勝悉地故。六卷云。盡衆生界
T2225_.61.0271b20: 語言悉地故。一切安樂悦意受用故。乃至
T2225_.61.0271b21: 一切如來語言祕密性勝上悉地故。釋曰。
T2225_.61.0271b22: 此第六顯益也。分亦爲二。初明所利無限
T2225_.61.0271b23: 令語成就下明所與益 令語成就者。謂世
T2225_.61.0271b24: 間成就也。且如大日經世間成就品。有相念
T2225_.61.0271b25: 誦是也。乃至下明出世成就 祕密體性者。
T2225_.61.0271b26: 前所謂一切如來法性。以如來加持故令
T2225_.61.0271b27: 修行者成就實諦之法。轉説法教皆如
T2225_.61.0271b28: 。乃至以一音周遍法界。謂之祕密體性
T2225_.61.0271b29: 最勝悉地也。即大日經所謂得語言音陀羅
T2225_.61.0271c01: 。疏釋曰。次得無量語言音陀羅尼。且
T2225_.61.0271c02: 一世間中三十六倶胝趣。隨彼上中下性
T2225_.61.0271c03: 種類。若干方俗言辭各各差別。皆曉其旨
T2225_.61.0271c04: 。應以隨類之音。如一世界者一切世界
T2225_.61.0271c05: 亦如是也
T2225_.61.0271c06: 則彼金剛至眞言速成就。六卷云。以金剛
T2225_.61.0271c07: 念誦故授彼無言摩訶菩提薩埵雙手。是時
T2225_.61.0271c08: 一切如來共以金剛語言名號而與潅頂。時
T2225_.61.0271c09: 金剛語言大菩薩以金剛念誦。與一切如來
T2225_.61.0271c10: 談論已。説此嗢陀南曰。此是諸佛。金剛念
T2225_.61.0271c11: 誦。是諸如來。祕密語言。以此念誦。能速成
T2225_.61.0271c12: 就。釋曰。此第四頌曰授彼念誦語智也。此
T2225_.61.0271c13: 文爲二。初授與潅頂。此亦有二 如前可
T2225_.61.0271c14: 知。金剛語潅頂下亦爲二。初欲説偈先示
T2225_.61.0271c15: 其相。金剛念誦謂潅頂體。所謂無言。無言
T2225_.61.0271c16: 即眞語如語等。如來本自如實無言説。無
T2225_.61.0271c17: 言之言與如來相應故。云共一切如來談
T2225_.61.0271c18: 。正示無言之論論之妙而後説偈。第一
T2225_.61.0271c19: 句可知。第二句正明智印體。金剛念誦即無
T2225_.61.0271c20: 言也。宋譯云。名爲金剛眞念誦。無言即眞語
T2225_.61.0271c21: 如語故云眞念誦也 於一切如來等者。謂
T2225_.61.0271c22: 智印功徳。如來謂二種如來。已成如來
T2225_.61.0271c23: 金剛念誦故已得成就。當成如來亦依
T2225_.61.0271c24: 此故。當成就故云也。四卷云。於諸如
T2225_.61.0271c25: 來祕能爲速成就。若依此説眞言兩字當
T2225_.61.0271c26: 上句而讀。云於一切如來眞言等 眞
T2225_.61.0271c27: 言速成就者。宋譯云是速成就大明者。明即
T2225_.61.0271c28: 眞言之義也。六卷云是諸如來祕密語言。祕
T2225_.61.0271c29: 密語言即眞言。言謂於一切如來眞言皆速
T2225_.61.0272a01: 成就也。凡眞言成就於諸悉地中最爲
T2225_.61.0272a02: 勝上。故百八名中云蘇悉地那。下經云妙成
T2225_.61.0272a03: 。略出經云上悉地
T2225_.61.0272a04: 金剛法智至大智薩埵。釋曰。大文第二總結
T2225_.61.0272a05: 也。此亦有二。初結別名。如次法利因語
T2225_.61.0272a06: 知。此是下二結部類。謂是明一切如來
T2225_.61.0272a07: 智惠門四大菩薩也。宋譯云。此是金剛大法
T2225_.61.0272a08: 性智。一切如來轉大輪智。一切如來隨轉語
T2225_.61.0272a09: 輪戲論之智。一切如來大智大士此經闕
T2225_.61.0272a10: 脱第二一切如來智慧
T2225_.61.0272a11: ○已下經本第二卷
T2225_.61.0272a12: 爾時婆伽梵。釋曰。已下第四明一切如來
T2225_.61.0272a13: 大精進門四大菩薩。大分爲二。初明四大菩
T2225_.61.0272a14: 。後總結也。是此四菩薩於羯磨部中。不
T2225_.61.0272a15: 空成就如來成所作智眷屬。若有衆生
T2225_.61.0272a16: 念持。一切事業速得成就。都名一切如來羯
T2225_.61.0272a17: 磨智也。諸佛境界經云。復次從西方金剛語
T2225_.61.0272a18: 言菩薩觀起。當北方羯磨觀門。謂觀
T2225_.61.0272a19: 方不空成就如來四大菩薩。心要云。雖
T2225_.61.0272a20: 而諸佛事業及衆生事業未成就。即入
T2225_.61.0272a21: 切業用善巧門之所成辨。廣興供養
T2225_.61.0272a22: 有情。以虚空庫藏。是中珍寶滿虚空
T2225_.61.0272a23: 濟蒼生。五種施令匱乏。十方如來
T2225_.61.0272a24: 一切諸佛微塵刹海普心供養。即毘首羯磨
T2225_.61.0272a25: 菩薩善巧智也。次隨文釋。大分有四。爲
T2225_.61.0272a26: 曰。如來羯磨心。祕密神變相。現請普教示
T2225_.61.0272a27: 羯磨金剛。初言如來羯磨心者。從爾時
T2225_.61.0272a28: 婆伽梵祕明末。於中四門不同。擧報乃
T2225_.61.0272a29: 至護念 爾時婆伽梵者。此即初擧報及顯
T2225_.61.0272b01: 體。如前可
T2225_.61.0272b02: 復入一切至三摩地。六卷云。復入一切如來
T2225_.61.0272b03: 毘首羯磨摩訶菩提薩埵三摩地。所生羯磨
T2225_.61.0272b04: 持金剛三摩地已。釋曰。第三明行也。初
T2225_.61.0272b05: 佛入三昧耶。毘首磨此云種種事業。宋
T2225_.61.0272b06: 譯云巧業菩薩vizu巧也。karma業也。此菩
T2225_.61.0272b07: 薩主一切事業智。上供養諸佛。下化衆生
T2225_.61.0272b08: 佛事生事皆悉成就。理趣釋云。由大精進
T2225_.61.0272b09: 金剛毘首羯磨解脱智。遍遊無邊世界諸
T2225_.61.0272b10: 佛前廣大供養。請一切佛法般若波
T2225_.61.0272b11: 羅蜜等諸修多羅。以十種法行。頓積集福徳
T2225_.61.0272b12: 智慧二種資科。獲得三種身。此菩薩主一切
T2225_.61.0272b13: 供養門。供養門者有多種。依蘇悉地經
T2225_.61.0272b14: 五種供養又二十種供養。於瑜伽教中
T2225_.61.0272b15: 種供養。所謂菩提心供養・資糧供養・法供養。
T2225_.61.0272b16: 羯磨供養。如前四種理趣門是也。又有
T2225_.61.0272b17: 種祕密供養。又有八種供養。又有十六種
T2225_.61.0272b18: 供養。又有十七種雜供養。乃至一切供養悉
T2225_.61.0272b19: 皆攝入虚空庫菩薩供養儀軌中今佛
T2225_.61.0272b20: 世尊爲此三昧耶故。入此等持故云
T2225_.61.0272b21: 復入也。次出生羯磨等者。是明所生加持
T2225_.61.0272b22: 也。百八名中云嚩日羅二合羯磨 金剛
T2225_.61.0272b23: 三摩地者。是正顯所生三摩地名。如前可
T2225_.61.0272b24:
T2225_.61.0272b25: 一切如來至日羅羯磨。六卷云。從其心
T2225_.61.0272b26: 一切如來羯磨三摩地。名一切如來心。説
T2225_.61.0272b27: 陀羅尼曰。跋折羅羯磨。釋曰。此第四護念
T2225_.61.0272b28: 也。文分爲二 一切如來從自心等者。初明
T2225_.61.0272b29: 三昧耶從自心也。一切如來三昧耶者。
T2225_.61.0272c01: 是祕名明別號 如來心者。明所生處從
T2225_.61.0272c02: 佛智中。此祕明故云自心。皆如
T2225_.61.0272c03: 也。祕明句義云。vajrakarma金剛
ka@m祕經云輪字
光明。能
T2225_.61.0272c04:
切愛
祕明尊名故云金剛業菩薩karma
T2225_.61.0272c05: 進義。故心要云。於内心得羯磨金剛大精
T2225_.61.0272c06: 進三摩地智kara精進義如前引第十疏迦
T2225_.61.0272c07: 婁座釋。虚空進行即精進相也。故亦稱
T2225_.61.0272c08: 精進門也。ka輪也者謂羯磨輪也。於淨妙國
T2225_.61.0272c09: 土及雜染世界。任運無功用無分別。作佛事
T2225_.61.0272c10: 生事二種事業。故云善巧門。其羯磨形合
T2225_.61.0272c11: 金剛。即表二種善巧。其四出者即a@h字也。疏
T2225_.61.0272c12: 第十一釋虚空藏轉明妃末云gaganaka@m。即
T2225_.61.0272c13: 是虚空庫義也。疏釋云。以一華奉獻無
T2225_.61.0272c14: 法界。上獻一切賢聖。下施一切有情
T2225_.61.0272c15: 佛事
生事
ka@m字是福徳義。上點大空義。心要云。
T2225_.61.0272c16: 虚空庫藏。是中珍寶滿虚空中。給
T2225_.61.0272c17: 蒼生。五種之施令遺乏生事十方如來一
T2225_.61.0272c18: 切諸佛。微塵刹海普心供養佛生即毘首羯磨
T2225_.61.0272c19: 菩薩善巧智也。即是ka@m字義也
T2225_.61.0272c20: 從一切如來至梵持金剛。六卷云。説陀羅
T2225_.61.0272c21: 時從一切如來心。即彼薄伽梵執金剛。釋
T2225_.61.0272c22: 曰。從此以下至神通遊戲。是第二頌祕密
T2225_.61.0272c23: 神變相也。此中智用境界不同亦有十二門
T2225_.61.0272c24: 今此文即依因顯本。皆如前釋。當章
T2225_.61.0272c25: 前虚空藏章同。對觀音章文語前却。然
T2225_.61.0272c26: 疏因本二科與虚空藏段。自釋相違。前空藏
T2225_.61.0272c27: 分科爲正。故今從前從一切如來持金
T2225_.61.0272c28: 因本二科也。鉤尊章訣云。前觀中普
T2225_.61.0272c29: 賢菩薩從佛心出。成執金剛身故。此觀中
T2225_.61.0273a01: 佛心金剛因本故。故云即彼薄伽執
T2225_.61.0273a02: 金剛明此釋意從初至持金剛以爲
T2225_.61.0273a03: 。應知今章一切如來者是依因。即彼薄伽
T2225_.61.0273a04: 梵持金剛者即顯本也。然觀音章即彼薄伽
T2225_.61.0273a05: 梵持金剛八字。在繩出已下。准諸段文。以
T2225_.61.0273a06: 此爲正。何者此中一切如來羯磨平等智善
T2225_.61.0273a07: 通達故者。是次顯相之所由故。超在薄伽梵
T2225_.61.0273a08: 等上者文不鉤鎖也。於中一切如來羯磨
T2225_.61.0273a09: 者。明初所由體。平等智善通達故語。空藏
T2225_.61.0273a10: 觀音二章皆有。應知是通句。其義如前 金
T2225_.61.0273a11: 剛薩埵三摩地者。空藏章云。金剛薩埵三摩
T2225_.61.0273a12: 地堅牢故。聚爲一體等。是次所由也。觀音
T2225_.61.0273a13: 章與當段同。宋譯云。以一切羯磨平等智
T2225_.61.0273a14: 金剛薩埵三摩地善通達故。即彼如是具
T2225_.61.0273a15: 徳金剛者。成一切羯磨光明出現已。其
T2225_.61.0273a16: 意大異。又四卷經兩所有彼薄伽梵執金剛
T2225_.61.0273a17: 。故一切如來羯磨已下。皆屬顯相科也」
T2225_.61.0273a18: 爲一切如來至光明出已。六卷云。爲一切
T2225_.61.0273a19: 如來羯磨光明出已。釋曰。此超明第四顯
T2225_.61.0273a20: 。由上二所由故。爲羯磨光明出已者顯
T2225_.61.0273a21: 相也
T2225_.61.0273a22: 以彼一切至聚爲一體。六卷云。遍照一切世
T2225_.61.0273a23: 一切羯磨境界。由一切羯磨成所智
T2225_.61.0273a24: 善曉了故。還同一體相毘盧遮那佛
T2225_.61.0273a25: 。釋曰。此明第六還源第五顯力知。
T2225_.61.0273a26: 羯磨智光明有情界。以光威徳故不
T2225_.61.0273a27: 有情。治生産業無量所作。而爲毘首羯
T2225_.61.0273a28: 磨妙事業故。云爲一切如來羯磨界也。其
T2225_.61.0273a29: 盡一切下正明還源也。已照有情界都爲
T2225_.61.0273b01: 羯磨界。其羯磨界聚爲一體世尊心。謂
T2225_.61.0273b02: 之還源
T2225_.61.0273b03: 量遍一切至住佛掌中。六卷云。由金剛羯
T2225_.61.0273b04: 磨界故。滿虚空界量爲羯磨金剛身
T2225_.61.0273b05: 掌中。釋曰。此明第八示相。兼第七顯智
T2225_.61.0273b06: 知。此明三昧耶形。謂周遍法界量等虚空
T2225_.61.0273b07: 羯磨界。生羯磨形
T2225_.61.0273b08: 則從羯磨至等如來身。六卷云。復從金剛羯
T2225_.61.0273b09: 磨身中。出一切世界微塵等如來身。釋曰。此
T2225_.61.0273b10: 第十顯實。謂從三形相好身
T2225_.61.0273b11: 於一切世至神通遊戲。六卷云。皆於一切世
T2225_.61.0273b12: 一切如來羯磨神變遊戲等已。釋曰。
T2225_.61.0273b13: 此第十一普現也 於一切世界者。明現通
T2225_.61.0273b14: 之處。無處不遍故云於一切世界也 一
T2225_.61.0273b15: 切如來羯磨等者。簡觀音三摩地智神通等
T2225_.61.0273b16: 其義可
T2225_.61.0273b17: 作一切如至摩訶薩身。六卷云。由無邊羯
T2225_.61.0273b18: 故住金剛薩埵三摩地。極堅牢故合一體
T2225_.61.0273b19: 相。爲毘首羯磨摩訶菩提薩埵身。釋曰。從
T2225_.61.0273b20: 此已下至神境通果故。第三頌現請教示也。
T2225_.61.0273b21: 此中智用出入不同亦分爲六。一攝相乃至
T2225_.61.0273b22: 六顯益。此即第一攝相也。文亦爲二。初明
T2225_.61.0273b23: 所由 無邊事業故者。對觀音妙觀自在故
T2225_.61.0273b24: 。次金剛薩埵等是通句。如前可知。生一
T2225_.61.0273b25: 切如來下正明攝相
T2225_.61.0273b26: 住世尊毘至轉金剛業。六卷云。住於毘盧遮
T2225_.61.0273b27: 那佛心。説此嗢陀南曰。諸佛羯磨不
T2225_.61.0273b28: 。以無功用佛事。金剛羯磨之所轉。無
T2225_.61.0273b29: 量無數悉能成。釋曰。此第二還源也。文分
T2225_.61.0273c01: 二。初正明還源知。次自嘆偈亦分
T2225_.61.0273c02: 二。初二句嘆智印體。諸佛不空者。百八
T2225_.61.0273c03: 名中云嚩日羅二合目伽。諸佛境界經云。我
T2225_.61.0273c04: 是金剛羯磨。我是金剛不空必定得果。
是不空義
我是種
T2225_.61.0273c05: 種事業能成就謂由羯磨智故。上供
T2225_.61.0273c06: 。下度衆生。一切事業皆悉圓滿。必定證
T2225_.61.0273c07: 得一切智果。故稱云不空。一切諸佛皆由
T2225_.61.0273c08: 不空智而得成就。故云諸佛不空 我一
T2225_.61.0273c09: 切業多者。上句嘆業用。是嘆其體。毘首羯
T2225_.61.0273c10: 磨此云種種事業。故云一切業多。所云我
T2225_.61.0273c11: 是種種事業成就是也 無功作佛益者。無
T2225_.61.0273c12: 功謂無功用也。宋譯云。無功用心作佛事。理
T2225_.61.0273c13: 趣釋第二段云。一切業平等現等覺。以大菩
T2225_.61.0273c14: 提一切分別無分別性故者。由如來無漏五
T2225_.61.0273c15: 識與成所作智相應。現三業化。於淨妙國
T2225_.61.0273c16: 土及雜染世界。任運無功用無分別作佛事
T2225_.61.0273c17: 有情事謂此智無分別故普遍染淨。平等
T2225_.61.0273c18: 能爲生佛二業。若非無功用。云何得平等
T2225_.61.0273c19: 周遍。故云無功。作佛益者。所謂佛事及有
T2225_.61.0273c20: 情事。是佛事業故云佛益。益謂利益也 能
T2225_.61.0273c21: 轉金剛業者。轉謂轉作。遍一切處作事
T2225_.61.0273c22: 故。六卷云。無量無數悉能作。百八名中
T2225_.61.0273c23: 羯磨嚩日羅二合蘇婆嚩二合&T008862;二合
T2225_.61.0273c24: 業金剛善遍行。四卷云善遍一切處。境界
T2225_.61.0273c25: 經云。我是能到一切處。我是能作種種事
T2225_.61.0273c26: 爾時毘首至復請教令。六卷云。爾時摩訶
T2225_.61.0273c27: 毘首羯磨大菩薩。從佛心出依如來前月輪
T2225_.61.0273c28: 。住而請教示。釋曰。此第三現請也。已現
T2225_.61.0273c29: 大曼荼羅身已。住佛心。今爲一切衆生
T2225_.61.0274a01: 教令。故從佛心下住月輪。月輪者是菩提
T2225_.61.0274a02: 心也。意住菩提心一切衆生也 一切
T2225_.61.0274a03: 如來前月輪者。聖位云。住不空成就如來前
T2225_.61.0274a04: 月輪謂十方世界微塵數不空成就如來
T2225_.61.0274a05: 故。今云一切如來。如來既無量。菩薩亦無
T2225_.61.0274a06: 數。此一菩薩請教令時。十方世界巧業菩薩
T2225_.61.0274a07: 亦復同請。即是無分別作智事業也
T2225_.61.0274a08: 時世尊入至三摩地。六卷云。爾時世尊入
T2225_.61.0274a09: 切如來不空三昧地已。釋曰。此第四念應
T2225_.61.0274a10: 也。佛欲羯磨菩薩及一切有情。具足一
T2225_.61.0274a11: 切事業智故。先入三昧其所應
T2225_.61.0274a12: 轉一切供至大三昧耶。六卷云。爲一切如來
T2225_.61.0274a13: 供養等無量不空。一切羯磨儀式廣大三
T2225_.61.0274a14: 摩地。釋曰。此第五現法也 轉一切等者。對
T2225_.61.0274a15: 觀音能淨一切如來。然普賢及空藏章初有
T2225_.61.0274a16: 受用語。兩本云受用即現義。
具如前辨
觀音章淨字此
T2225_.61.0274a17: 中轉字。即兩尊各各要語也。今是轉作一
T2225_.61.0274a18: 切供養事業故云轉。供養有多種故云
T2225_.61.0274a19: 多種供養具如
前引理趣釋
不空一切業者即尊別名也。如
T2225_.61.0274a20: 前辨之。軌儀廣大三昧耶者。理趣釋云。時
T2225_.61.0274a21: 薄伽梵一切如來。種種供養廣大儀式如來
T2225_.61.0274a22: 者。是虚空庫菩薩之異名也百八名中云
T2225_.61.0274a23: 摩呼娜哩耶二合唐云極廣大。應知此一
T2225_.61.0274a24: 章數義皆是尊別名。稱此云法。此法顯現
T2225_.61.0274a25: 故云現法
T2225_.61.0274a26: 盡無餘有至境通果故。六卷云。爲就盡
T2225_.61.0274a27: 衆生界一切羯磨及一切安樂悦意受用故。
T2225_.61.0274a28: 乃至獲得一切如來金剛羯磨性智神通最
T2225_.61.0274a29: 上果故。釋曰。此第六顯益也。文分爲二。初
T2225_.61.0274b01: 所利無限知。次作一切下二明所與
T2225_.61.0274b02: 悉地 作一切悉地者。對觀音我清淨。作謂
T2225_.61.0274b03: 作業也。一切悉地正是北方三昧故。北方如
T2225_.61.0274b04: 來云amughasiddhi。此明世間悉地前可
T2225_.61.0274b05: 知。乃至下明出世間上上悉地也。羯磨性
T2225_.61.0274b06: 智對觀自在得一切如來法智。是北方佛所
T2225_.61.0274b07: 主智故云羯磨性智。内證此智故便起
T2225_.61.0274b08: 。是云神境通果
T2225_.61.0274b09: 則彼羯磨至業安於業。六卷云。以彼金剛羯
T2225_.61.0274b10: 與毘首羯磨大菩薩雙手。爲
T2225_.61.0274b11: 切如來羯磨輪故。是時一切如來共以金剛
T2225_.61.0274b12: 羯磨名號而與潅頂。時金剛毘首羯磨大菩
T2225_.61.0274b13: 薩。以其金剛羯磨於心上。作一切如來
T2225_.61.0274b14: 羯磨事已。説此嗢陀南曰。我今所受者。金
T2225_.61.0274b15: 剛巧羯磨。是一切如來。最上羯磨智。一切妙
T2225_.61.0274b16: 佛事。普皆能作之。釋曰。此第四頌授羯磨金
T2225_.61.0274b17: 剛也。分文爲二。初明如來授與潅頂。准
T2225_.61.0274b18: 普賢乃至觀音章。其文有四。初則彼羯磨
T2225_.61.0274b19: 大菩薩。此第一羯磨智三昧也 爲一切
T2225_.61.0274b20: 如來羯磨轉輪王者。第二轉輪王三昧也。對
T2225_.61.0274b21: 空藏寶輪觀音法輪。故云羯磨輪也 以一
T2225_.61.0274b22: 切如來至授與雙手者。第三羯磨潅頂三昧
T2225_.61.0274b23: 也。前空藏章云授與金剛寶潅頂。觀音章云
T2225_.61.0274b24: 授與一切如來法身潅頂。准此等文。當
T2225_.61.0274b25: 以一切如來羯磨潅頂等。恐脱羯磨兩字。故
T2225_.61.0274b26: 宋譯云。一切如來金剛羯磨潅頂。授與一
T2225_.61.0274b27: 切如來金剛巧大菩薩雙手 則一切如來
T2225_.61.0274b28: 至偈末。第四羯磨羯磨智三昧也。此中有二。
T2225_.61.0274b29: 是初名號潅頂也。金剛毘首者百八名中云。
T2225_.61.0274c01: 嚩日羅二合尾濕嚩二合唐云金剛巧。疏云。
T2225_.61.0274c02: 初中五種潅頂之義。今文闕略但
T2225_.61.0274c03: 二種此解難依。普賢空藏觀音羯磨各
T2225_.61.0274c04: 四方初故。皆説四種三昧。於所餘尊
T2225_.61.0274c05: 二印。何故云闕略乎 金剛毘首潅頂
T2225_.61.0274c06: 下。次欲令信偈先示其相也。疏云。安
T2225_.61.0274c07: 立者安置義也。謂羯磨金剛安置心上。故別
T2225_.61.0274c08: 本云。以其羯磨於心上也 令安一切
T2225_.61.0274c09: 如來等者。安謂安住。一切如來亦具二種。謂
T2225_.61.0274c10: 已成如來已安住此處。當成如來當住此
T2225_.61.0274c11: 。皆是作智所爾故云令。此智無分別
T2225_.61.0274c12: 故遍染淨二界。佛事生事皆悉成就 羯磨
T2225_.61.0274c13: 平等處者。謂無分別平等成所作智也。宋譯
T2225_.61.0274c14: 云。安立一切如來巧業處sarvata
T2225_.61.0274c15: 一切處。又zanyata空性ta字是具處及
T2225_.61.0274c16: 性義。故兩譯爲異耳。次解偈者。第一句
T2225_.61.0274c17: 前。第二句正明智印體。種種勝業即毘
T2225_.61.0274c18: 首羯磨。故四卷云最上毘首磨。宋譯云
T2225_.61.0274c19: 作最上妙巧業。後二句擧諸佛授與。以令
T2225_.61.0274c20: 信。此尊本以巧業其三昧。今以
T2225_.61.0274c21: 其雙手。故云以業安於業。上業諸佛
T2225_.61.0274c22: 羯磨。下業即菩薩身也
T2225_.61.0274c23: 爾時婆伽梵。釋曰。此第二明一切如來大
T2225_.61.0274c24: 精進門。第二鬪戰勝精進大菩薩授金剛甲
T2225_.61.0274c25: 冑智潅頂門。心要云。既具事業堅固精進而
T2225_.61.0274c26: 妙用之。若不精修魔即得便而生退還。所
T2225_.61.0274c27: 以被精進鎧甲萬行心。守護法明
T2225_.61.0274c28: 退轉。即慈護廣大能除懈怠堅猛之
T2225_.61.0274c29: 。頓成究竟菩提被矣。此乃難敵精
T2225_.61.0275a01: 進菩薩之大慈護也。次隨文釋。大分有四。
T2225_.61.0275a02: 頌曰。諸佛守護心。祕密神變相。現請
T2225_.61.0275a03: 教示。授金剛甲冑 初諸佛守護心者。從
T2225_.61.0275a04: 爾時婆伽梵下至祕明末。於中亦四。一擧
T2225_.61.0275a05: 報乃至四護念 爾時婆伽梵者。此第一擧
T2225_.61.0275a06: 報及顯體也
T2225_.61.0275a07: 復入難敵至三摩地。六卷云。復入鬪戰難勝
T2225_.61.0275a08: 勇健精進摩訶菩提薩埵三摩地。所生羯磨
T2225_.61.0275a09: 加持金剛三摩地。釋曰。此第三明行也。初
T2225_.61.0275a10: 佛入三昧耶。百八名中云訥哩庾二合
T2225_.61.0275a11: 唐云難敵。四卷云難可敵對。言被大慈
T2225_.61.0275a12: 甲冑能摧四魔。更無敵對故云
T2225_.61.0275a13: 。又百八名中云蘇微哩也二合唐云妙精
T2225_.61.0275a14: 。言常在生死海一切衆生。更無退
T2225_.61.0275a15: 故云妙精進。疏云。然大慈悲其力魏魏。
T2225_.61.0275a16: 性柔軟而能消除一切怨敵。如怨報
T2225_.61.0275a17: 怨其怨不絶。以徳報怨其怨消除。大慈之
T2225_.61.0275a18: 力亦復如是。故有此勝能。何況如來三密
T2225_.61.0275a19: 在其中乎。涅槃經云。慈善根力任運如
T2225_.61.0275a20: 是。能令醉馬馳散。義意可知也。今佛入
T2225_.61.0275a21: 大慈難敵三昧。故云復入等。次明所生加
T2225_.61.0275a22: 持名。從所入三昧現智用自在無礙。故
T2225_.61.0275a23: 出生等。菩薩護力堅固勇猛無能壞者。故
T2225_.61.0275a24: 名云金剛加持
T2225_.61.0275a25: 一切如來至羅路乞沙。六卷云。從其心
T2225_.61.0275a26: 一切如來擁護三摩地。名一切如來心。説
T2225_.61.0275a27: 羅尼曰。跋折羅阿羅叉二合釋曰。此第四護
T2225_.61.0275a28: 念也。文分爲二。初明三昧耶從自心。後
T2225_.61.0275a29: 祕明也 一切如來守護三昧耶者。是即
T2225_.61.0275b01: 祕明之號也。其守護體即大慈也。故心要云
T2225_.61.0275b02: 慈護廣大等。聖位云。於内心得金剛護大
T2225_.61.0275b03: 慈莊嚴三摩地。所謂佛慈護眞言亦慈爲體。
T2225_.61.0275b04: 併思矣。祕明句義云。vajrarak@sa金剛
ha@m
T2225_.61.0275b05: 祕經云。甲字發
能令一切愛
此眞言ra字爲體。ra字是三
T2225_.61.0275b06: 角火輪。此具赤白二色。白大慈義。赤即精
T2225_.61.0275b07: 進。第五釋遍智印云。即是十方三世一切
T2225_.61.0275b08: 如來大勤勇印也。亦名諸佛心印也。三角
T2225_.61.0275b09: 是降伏除障義。謂佛坐道樹。以威猛大勢
T2225_.61.0275b10: 伏四魔正覺。鮮白是大慈悲色也。
T2225_.61.0275b11: 如來師子奮迅大精進力正爲是事因縁。乃
T2225_.61.0275b12: 至放大悲光常遍法界。故云普周遍也。今
T2225_.61.0275b13: 此亦爾。内具大慈白色外現大勇赤色
T2225_.61.0275b14: 護一切衆生。故名云金剛護。即以ra
T2225_.61.0275b15: 也。又ra字具撫育義具如上引
守護經
ra
T2225_.61.0275b16: 大慈救護義。又大精進義也。k@sa字者出生無
T2225_.61.0275b17: 邊門云。乞灑二合字者。一切法刹那無盡無
T2225_.61.0275b18: 壞義無盡無壞即金剛堅固義。又此字具
T2225_.61.0275b19: 慈悲義故以爲縁成護義也。又ha@m字即大
T2225_.61.0275b20: 慈甲冑體。護眞言即其用也。佛慈護眞言有
T2225_.61.0275b21: maitraha@m字爲種。ha@m字即慈護義也。又不
T2225_.61.0275b22: 動尊眞言ha@m字爲種子。其眞言稱言慈救。正
T2225_.61.0275b23: 是守護。四十二地行者三昧故。故知ha@m字即
T2225_.61.0275b24: 大慈救護義也。仁王經或護菩薩爲本尊。或
T2225_.61.0275b25: 不動尊爲本尊。倶有守護義故也。應思矣」
T2225_.61.0275b26: 從一切如來至金剛手。六卷云。説陀羅尼
T2225_.61.0275b27: 無邊有情也。時從一切如來心即彼婆
T2225_.61.0275b28: 伽梵執金剛。釋曰。從此已下至神通遊戲
T2225_.61.0275b29: 是第二頌祕密神變相也。此中智用境界不
T2225_.61.0275c01: 同亦有十二門此即第一依因及顯本
T2225_.61.0275c02:
T2225_.61.0275c03: 爲衆多堅固甲冑出已。六卷全同此也。釋
T2225_.61.0275c04: 曰。此超明第四顯相義兼第三也。百八名
T2225_.61.0275c05: 中云嚩日囉二合靺摩。唐云金剛甲。摩訶涅
T2225_.61.0275c06: 二合去聲唐云大堅固。疏云。佛心菩提無
T2225_.61.0275c07: 縁大慈爲有情故。示現此甲冑智相。一
T2225_.61.0275c08: 一智相無實相。一切邪魔外道無敢動
T2225_.61.0275c09: 。故云堅固甲冑。次引心地觀經菩薩三十
T2225_.61.0275c10: 二種大金剛甲文云云按三十二者是慈悲數
T2225_.61.0275c11: 也。守護經第三説大悲中。建立三十二種
T2225_.61.0275c12: 不共事業三十二種皆
悉悲事業也
又觀三十二應三十二
T2225_.61.0275c13: 相等。皆是大慈悲義。故知三十二甲冑統
T2225_.61.0275c14: 則歸一大慈。故今此尊以大慈甲冑也。
T2225_.61.0275c15: 又宋譯第七十三云。極難敵精進智印。其眞
T2225_.61.0275c16: 言云嚩日囉二合葛嚩左。甲ka字爲體。ka
T2225_.61.0275c17: 是悲義亦精進義。所謂大悲精進也。第九
T2225_.61.0275c18: 如來甲眞言云。伐折羅是金剛。迦嚩遮
T2225_.61.0275c19: 甲。如來以金剛眼普觀衆生。無
T2225_.61.0275c20: 此金剛甲冑。是故以誠實言而演説之乃至
T2225_.61.0275c21: 次明甲義。若法是造作故所成。當知但有
T2225_.61.0275c22: 假名。從縁遷變尚不自固其性。況能
T2225_.61.0275c23: 捍六塵利箭耶。今觀金剛體無盡莊嚴
T2225_.61.0275c24: 皆悉離諸造作。是故堅固不壞百非所
T2225_.61.0275c25: ">干。是故名爲金剛甲冑。末後𤙖字即是無
T2225_.61.0275c26: 所畏聲。亦是自在力義。亦是歡喜義。以
T2225_.61.0275c27: 惠具足此訶字門。時自知必能摧破諸
T2225_.61.0275c28: 普護衆生。是故大歡喜也 解云。h@u@m
T2225_.61.0275c29: 即與ha@m字義同也。一切衆生等被金剛甲
T2225_.61.0276a01: 者。喩菩提心本性堅固具大精進義。即
T2225_.61.0276a02: 種字h@u@m字義也。其本體ha字金剛不壞菩提
T2225_.61.0276a03: 心。一切衆生等具ha@m字堅固菩提心。諸佛
T2225_.61.0276a04: 此義故。還以ha@m字精進三昧守護。令
T2225_.61.0276a05: 切衆生速成無上菩提。故心要云。即慈護廣
T2225_.61.0276a06: 大能除懈怠。護堅猛之智頓成究竟菩提
T2225_.61.0276a07: 即此之謂也
T2225_.61.0276a08: 入世尊毘至聚爲一體。六卷云。還同一體
T2225_.61.0276a09: 毘盧遮那佛心。釋曰。此亦超明第六還
T2225_.61.0276a10: 。衆多甲冑還入佛心。以表相用一體性
T2225_.61.0276a11: 故。具如前釋
T2225_.61.0276a12: 生大金剛至住佛掌中。六卷云。爲大金剛甲
T2225_.61.0276a13: 冑身佛手中。釋曰。此亦超明第八示相
T2225_.61.0276a14: 塵數甲冑同一體性故。以佛神力就堅固
T2225_.61.0276a15: 一大甲冑。住佛掌中諸有情。常無
T2225_.61.0276a16: 。是故住佛掌中。具如前釋
T2225_.61.0276a17: 從彼金剛至等如來身。六卷云。又從甲冑
T2225_.61.0276a18: 一切世界微塵等如來身。釋曰。此超明
T2225_.61.0276a19: 十顯實。謂從三形而現大曼荼羅身也。已
T2225_.61.0276a20: 無量形而爲一形。亦從一形無盡身
T2225_.61.0276a21: 一多無礙。即是如來祕密神通之力也
T2225_.61.0276a22: 一切如來至神通遊戲。六卷云。現一切如來
T2225_.61.0276a23: 擁護廣大事業及神變遊戲等已。釋曰。此第
T2225_.61.0276a24: 十一普現也 一切如來守護儀軌等者。是金
T2225_.61.0276a25: 剛大慈莊嚴三摩地智也。一切如來守護正
T2225_.61.0276a26: 是尊三昧也。儀軌廣大事業等是北方通法。
T2225_.61.0276a27: 儀軌謂守護方軌。衆生萬差故方軌亦無量。
T2225_.61.0276a28: 故云廣大事業。守護經所説三十二不共事
T2225_.61.0276a29: 業等是也。内證此三昧故外起自在神通
T2225_.61.0276b01: 故云作一切佛神通等。即是大慈甲冑堅固
T2225_.61.0276b02: 事業也
T2225_.61.0276b03: 難敵精進至大菩薩身。六卷云。由鬪戰難勝
T2225_.61.0276b04: 勇精進故。金剛薩埵三摩地極堅牢故。合一
T2225_.61.0276b05: 體相爲難勝精進摩訶菩提薩埵身。釋曰。從
T2225_.61.0276b06: 此至成就果故。是第三頌現請教示也。文
T2225_.61.0276b07: 分爲六。一攝相乃至六顯益。此第一攝相
T2225_.61.0276b08: 也。前所出微塵數佛身遍滿十方。爲廣事
T2225_.61.0276b09: 神通遊戲已。攝一切有情聚爲一體。生
T2225_.61.0276b10: 一難敵菩薩身。謂之攝相也。此中亦明
T2225_.61.0276b11: 所由。謂難敵精進三摩地輪遍十方故。又薩
T2225_.61.0276b12: 埵自在神通力故。令一切身爲一體相也」
T2225_.61.0276b13: 住世尊毘至作金剛勝身。六卷云。住於毘盧
T2225_.61.0276b14: 遮那佛心。説此嗢陀南曰。希有精進甲。堅
T2225_.61.0276b15: 牢之所成。以我極堅牢。能受堅牢者。故
T2225_.61.0276b16: 無色身。能作金剛身。釋曰。此第二還源
T2225_.61.0276b17: 也。文分爲二。初明還源知。次説自嘆
T2225_.61.0276b18: 。第一句嘆智印體。如前可知。第二句嘆
T2225_.61.0276b19: 智印徳堅固。堅固者是堅中之堅故重言之。
T2225_.61.0276b20: 百八名中云大堅。大堅即堅中之堅也。是梵
T2225_.61.0276b21: 法通例也 由堅固無身者。皆是眞言義也。
T2225_.61.0276b22: ra字是三角大勤勇義故云堅固。守護經第
T2225_.61.0276b23: 二十云。囉字自體清淨最上無壞義無壞
T2225_.61.0276b24: 即堅固義也。又第十三云。囉字離諸染著。全
T2225_.61.0276b25: 心月如初日光諸經軌中明甲冑眞言
T2225_.61.0276b26: 皆有日喩。甲冑梵云kavacakavaca即日
T2225_.61.0276b27: 梵名也。故知ra字即堅固甲冑也。無身者k@sa
T2225_.61.0276b28: 字義也。出生無邊門云。k@sa字無盡無壞無身
T2225_.61.0276b29: 本寂故ka無身也。kaya此云身。體具a
T2225_.61.0276c01: ka即無身也。@sa本寂義可知。故知堅
T2225_.61.0276c02: 固無身者即rak@sa義也 作金剛勝身者。即
T2225_.61.0276c03: 金剛護身亦是rak@sa義也。上句由字是第
T2225_.61.0276c04: 五轉聲。即成勝身之由也。甲冑智印本際。
T2225_.61.0276c05: 作所作。非滅所滅。自性堅固離諸造
T2225_.61.0276c06: 。故云堅固。此堅固體本性無身。非
T2225_.61.0276c07: 黄非赤非白。乃至非見非顯現。何以
T2225_.61.0276c08: 故。離諸分別無分別虚空故。虚空豈有
T2225_.61.0276c09: 色相可得。故云無身。雖是無身都無
T2225_.61.0276c10: 。而實有其自性。所謂空自性即不空。不
T2225_.61.0276c11: 空即精進甲冑故。云作金剛勝印。第九疏
T2225_.61.0276c12: 云。次明甲義。若法是造作故所成當知但
T2225_.61.0276c13: 假名。從縁遷變尚不自固其性。況能
T2225_.61.0276c14: 捍六塵利箭耶。今觀金剛體無盡莊嚴
T2225_.61.0276c15: 皆悉離諸造作。是故堅固不壞百非所
T2225_.61.0276c16: 干。是故名爲金剛甲冑云云疏第十六云。如
T2225_.61.0276c17: 來已離是阿頼耶窟宅。故云無藏性也。
T2225_.61.0276c18: 佛雖一切藏。然以慧方便。而有藏生。謂
T2225_.61.0276c19: 無相法中而示種種相。無妄想法中而
T2225_.61.0276c20: 種種音説。即以此藏一切至於無藏
T2225_.61.0276c21:
T2225_.61.0276c22: 時彼難敵至復請教令。六卷云。爾時難勝精
T2225_.61.0276c23: 進大菩薩從佛心出。依諸如來右邊月輪
T2225_.61.0276c24: 而住。復請教示。釋曰。此第三現請也。文
T2225_.61.0276c25: 別意。如前可
T2225_.61.0276c26: 時世尊入至三摩地。六卷云。爾時世尊入
T2225_.61.0276c27: 切如來堅固金剛三摩地已。釋曰。此第四念
T2225_.61.0276c28: 應也。如前可
T2225_.61.0276c29: 一切如來至蜜三昧耶。六卷云。現一切如來
T2225_.61.0277a01: 精進波羅蜜三摩地。釋曰。此第五現法也。是
T2225_.61.0277a02: 此菩薩已所成就三昧耶。故前前章初云
T2225_.61.0277a03: 。自受用故亦以此度他。故云現法。法即
T2225_.61.0277a04: 精進波羅蜜也
T2225_.61.0277a05: 救護盡無至成就果故。六卷云。爲救護盡
T2225_.61.0277a06: 生界一切安樂悦意受用故。乃至獲
T2225_.61.0277a07: 一切如來金剛身最上悉地果故。釋曰。此第
T2225_.61.0277a08: 六顯益也。文亦爲二。初明所利無限知。
T2225_.61.0277a09: 次救護者謂rak@sa義。即與世間悉地也。乃至
T2225_.61.0277a10: 下明出世悉地 金剛身者。所謂被大慈
T2225_.61.0277a11: 甲冑。金剛堅固身即法身也。涅槃第八文字
T2225_.61.0277a12: 云。所謂字者名曰涅槃。常故不流。若不
T2225_.61.0277a13: 則爲無盡。夫無盡者即是如來金剛之身
T2225_.61.0277a14: ak@sara字也。此云無盡亦云不壞不動等
T2225_.61.0277a15: 即金剛堅固菩提心也。與rak@sa。相近故互相
T2225_.61.0277a16: 其義。故rak@sa亦具無盡無壞義。具如
T2225_.61.0277a17: 。無盡無壞即金剛身也。又金剛身品云。世
T2225_.61.0277a18: 尊如來法身金剛不壞。而未所因云
T2225_.61.0277a19: 。佛告迦葉。以能護持正法因縁故。得
T2225_.61.0277a20: 就是金剛身ak@sara法身也。亦具
T2225_.61.0277a21: 見 成就果者。成就即悉地翻名。故宋
T2225_.61.0277a22: 譯云最上悉地殊勝之果。四卷亦云最上悉
T2225_.61.0277a23: 地果故
T2225_.61.0277a24: 則金剛甲至爲大慈友。六卷云。以金剛甲
T2225_.61.0277a25: 彼難勝精進菩薩雙手。是時一切如來
T2225_.61.0277a26: 金剛友名號而與潅頂。時金剛友菩薩摩
T2225_.61.0277a27: 訶薩。以其金剛甲冑而被一切如來已。説
T2225_.61.0277a28: 此嗢陀南曰。此是諸如來。最上慈甲冑。爲護
T2225_.61.0277b01: 精進者。名爲大親友。釋曰。此第四頌授
T2225_.61.0277b02: 剛甲冑也。文分爲二。是初授與潅頂。此亦
T2225_.61.0277b03: 二。智印及句印也。金剛慈友者。百八名
T2225_.61.0277b04: 中無此名稱。千字文友云弭怛羅二合朋云
T2225_.61.0277b05: 博乞麗二合rak@sa即朋友義也。又友與慈梵
T2225_.61.0277b06: 音相同。謂爲請友護衆生。故云
T2225_.61.0277b07: 也。維摩第一云。衆人不請友而安之。什
T2225_.61.0277b08: 曰。爲利有二種。若今世後世物以利交。故
T2225_.61.0277b09: 請而後動。聖人以慈應。故不祈而往。往必
T2225_.61.0277b10: 親。親必爲護。故曰請友而安
T2225_.61.0277b11: 釋中有慈及護義明。友者即是慈護義也
T2225_.61.0277b12: 金剛慈友潅頂下。欲偈先示其相
T2225_.61.0277b13: 以金剛甲冑等者。亦具二種如來。謂爲
T2225_.61.0277b14: 請友。大慈甲冑被諸衆生。方便引接終令
T2225_.61.0277b15: 堅固無身。即益當成如來也。又堅固甲
T2225_.61.0277b16: 冑擁護諸佛。令自證。即被已成如
T2225_.61.0277b17: 也。疏第十三大護印眞言釋云。rak@sa擁護
T2225_.61.0277b18: 也。非但護於二乘。亦護一切諸佛。由此故
T2225_.61.0277b19: 有情常作佛事。無休息。不
T2225_.61.0277b20: 是也。次解偈中初句可知。第二句正明
T2225_.61.0277b21: 智印體。甲冑慈爲體。所謂無縁慈超出二
T2225_.61.0277b22: 乘及因位慈。故云最勝。智度第四十八丁
T2225_.61.0277b23: 云。復次慈悲有三種。衆生縁法縁無縁。凡夫
T2225_.61.0277b24: 人衆生縁。聲聞辟支佛及菩薩初衆生縁復
T2225_.61.0277b25: 法縁。諸佛善修行畢竟空故名爲無縁。是故
T2225_.61.0277b26: 慈悲亦名佛眼次二句明慈甲徳。謂以
T2225_.61.0277b27: 精進衆生及佛故。云精進大護。大護
T2225_.61.0277b28: 者即護中之護也。第四句以徳歸名。大護即
T2225_.61.0277b29: 是慈友義。故云名爲大慈友
T2225_.61.0277c01: 爾時婆伽梵。釋曰。此第三明一切如來大
T2225_.61.0277c02: 精進門中。第三摧伏一切魔大菩薩。授
T2225_.61.0277c03: 剛牙器杖智潅頂門也。心要云。精進既具。天
T2225_.61.0277c04: 魔蘊魔及煩惱魔等須伏之。示金剛藥叉
T2225_.61.0277c05: 可畏色。熾焔赫奕恚怒威猛。持金剛
T2225_.61.0277c06: 自口中。能食一切有情無始無明及諸
T2225_.61.0277c07: 執見而摧滅之。作大悲方便而能恐怖一
T2225_.61.0277c08: 切如來。此乃金剛藥叉菩薩大悲方便智也。
T2225_.61.0277c09: 次隨文釋。大分有四。爲頌曰。諸佛方便心。
T2225_.61.0277c10: 祕密神變相。現請普教示。授與金剛牙。初
T2225_.61.0277c11: 諸佛方便心者。從爾時婆伽梵下至祕明
T2225_.61.0277c12: 。於中四門不同。一擧報乃至四護念。此即
T2225_.61.0277c13: 擧報及顯體。如前可
T2225_.61.0277c14: 復入摧一至三摩地。六卷云。復入摧伏一切
T2225_.61.0277c15: 魔摩訶菩提薩埵三摩地。所生金剛三摩地
T2225_.61.0277c16: 已。釋曰。此第三明行也。初明佛入三昧耶
T2225_.61.0277c17:  摧一切魔者。兩經云摧伏一切魔。理趣釋
T2225_.61.0277c18: 云。本是慈氏菩薩。由此菩薩内入慈定
T2225_.61.0277c19: 愍難調諸天。外示威猛化引
T2225_.61.0277c20: 菩提此釋與今次第同。已被大慈甲冑
T2225_.61.0277c21: 次現威怒身伏難調。即是摧一切魔菩薩
T2225_.61.0277c22: 三昧耶也。次出生加持等者。明所生加持名
T2225_.61.0277c23: 如來智相能入一切。顯發智用自在無礙
T2225_.61.0277c24: 故云所生也。從摧魔智摧伏相持有
T2225_.61.0277c25: 。故云加持
T2225_.61.0277c26: 一切如來至藥乞灑二合六卷云。從其心
T2225_.61.0277c27: 一切如來方便三摩地。名一切如來心。説
T2225_.61.0277c28: 陀羅尼跋折羅藥叉。釋曰。此第四護念
T2225_.61.0277c29: 也。方分爲二。初明三昧耶從自心。後正
T2225_.61.0278a01: 祕明也 一切如來方便者。百八名中云
T2225_.61.0278a02: 摩呼播。唐云大方便。前住大慈三昧
T2225_.61.0278a03: 護一切衆生。然強剛難化者不
T2225_.61.0278a04: 而度。是以現金剛牙大忿怒相。恐怖一切
T2225_.61.0278a05: 是云大悲方便。具如心要釋。次解祕明句
T2225_.61.0278a06: 云。vajrayak@sa金剛
hu@m祕經云。金剛怖
食噉牙字發光明
種子是
T2225_.61.0278a07: 牙體故云牙字。眞言即牙用故云盡。盡即
T2225_.61.0278a08: 噉食義也。出生義云。自一切如來無畏調伏
T2225_.61.0278a09: 。而生金剛牙牙體堅固離一切怖。故
T2225_.61.0278a10: 無畏即夜叉義也。夜叉亦云可畏。他畏
T2225_.61.0278a11: 於我故我即無畏。故云無畏。調伏者牙義
T2225_.61.0278a12: 也。疏第五云。以三世無礙智調伏之牙。噬
T2225_.61.0278a13: 諸煩惱是也。祕經云金剛怖。怖是夜叉之
T2225_.61.0278a14: 翻名。食噉即牙用也。理趣經云。以金剛夜叉
T2225_.61.0278a15: 金剛牙怖一切如來。祕經云。有
T2225_.61.0278a16: 金剛大藥叉。呑噉一切惡有情及無情等
T2225_.61.0278a17: 。三世一穢觸染欲心。令彼速除盡呑噉
T2225_.61.0278a18: 云云又牙字者短聲hu@m字。是降伏三
T2225_.61.0278a19: 昧。以此噉滅四種魔怨。故名摧一切魔。即
T2225_.61.0278a20: 是牙義。故hu@m種也
T2225_.61.0278a21: 從一切如來至持金剛。六卷云。説此陀羅
T2225_.61.0278a22: 時從一切如來心即彼薄伽梵執金剛。釋
T2225_.61.0278a23: 曰。從此已下至神通遊戲。是第二頌祕密神
T2225_.61.0278a24: 變相。智用境界不同亦有十二門此即
T2225_.61.0278a25: 依因兼顯本
T2225_.61.0278a26: 爲衆多大牙器仗出已。六卷云。爲衆多大牙
T2225_.61.0278a27: 器杖而出。釋曰。此第四顯相兼第三應實
T2225_.61.0278a28: 也 爲衆多大牙器仗出已者。言諸差別智
T2225_.61.0278a29: 相無住。在於大菩提月輪中故。今此菩
T2225_.61.0278b01: 薩於月輪中現大牙器仗之相。所謂有情
T2225_.61.0278b02: 數如塵數大牙相。亦復不少故云爲衆
T2225_.61.0278b03: 多等。大牙器仗者。百八名中云嚩日羅二合
T2225_.61.0278b04: 瑟吒羅二合唐云金剛牙。利菩薩百八名中
T2225_.61.0278b05: 摩訶廋𤙖。唐云大器仗。牙器仗即三昧
T2225_.61.0278b06: 耶形。其形三&T037992;中股爲牙形。其相如圖。仗
T2225_.61.0278b07: 呈兩切。兵器刀戟總名也。疏作杖非矣
T2225_.61.0278b08: 入世尊毘至聚爲一體。六卷云。還同一體
T2225_.61.0278b09: 毘盧遮那佛心。釋曰。此第六還源兼
T2225_.61.0278b10: 。如前可
T2225_.61.0278b11: 從彼金剛至等如來身。六卷云。從金剛牙
T2225_.61.0278b12: 一切世界微塵等如來身。釋曰。此超
T2225_.61.0278b13: 第十顯實。謂從三形相好身。是諸如
T2225_.61.0278b14: 來皆實相身。一一三業無法界。爲
T2225_.61.0278b15: 智即一切智其數如塵。故云一切世界等
T2225_.61.0278b16: 作一切降至神通遊戲。六卷云。現一切如來
T2225_.61.0278b17: 調伏暴惡等一切神變遊戲。釋曰。此第十一
T2225_.61.0278b18: 普現也。降伏暴怒者百八名中云嚩日羅二合
T2225_.61.0278b19: 戰拏唐云金剛怒。疏第十金剛手眞言釋云。
T2225_.61.0278b20: 戰荼極惡也。惡中之極也。謂示形状暴惡
T2225_.61.0278b21: 過者。乃至噉食一切世間。令餘惡
T2225_.61.0278b22: 中之極也極惡暴怒形食一切世間
T2225_.61.0278b23: 即是此尊神通遊戲。忿怒非一隨應示現故
T2225_.61.0278b24: 等。ca@n@da月梵名同。月亦具滅盡義。月
T2225_.61.0278b25: 即不生不死。名爲甘露。即大涅槃義也。今此
T2225_.61.0278b26: 尊噉食一切世間。豈唯盡然爲空虚乎。即
T2225_.61.0278b27: 一切衆生得涅槃甘露味。是云夜叉尊噉
T2225_.61.0278b28: 食三昧
T2225_.61.0278b29: 一切魔普至大菩薩身。六卷云。由摧一切
T2225_.61.0278c01: 故金剛薩埵三摩地極堅牢故。合一體
T2225_.61.0278c02: 摧伏一切魔大菩薩身。釋曰。從此已
T2225_.61.0278c03: 下至悉地果故。是第三頌現受教示也。文
T2225_.61.0278c04: 分爲六。一攝相乃至六顯益。此即第一攝相
T2225_.61.0278c05: 也。初明二所由。二所由故前所示現。微塵
T2225_.61.0278c06: 如來聚爲一體。生摧伏魔菩薩身。謂之攝
T2225_.61.0278c07:
T2225_.61.0278c08: 住世尊毘至作暴惡形。六卷云。住於毘盧遮
T2225_.61.0278c09: 那佛心。説此嗢陀南曰。奇哉大威徳。顯
T2225_.61.0278c10: 大方便。爲寂靜者。現作暴惡身。釋曰。此
T2225_.61.0278c11: 第二還源也。文分爲二。初是還源可知。次
T2225_.61.0278c12: 自嘆偈文亦爲二。初二句嘆智印體。大
T2225_.61.0278c13: 方便如前。慈愍者方便是外相。所謂金剛牙
T2225_.61.0278c14: 暴惡相也。慈愍謂内證。内具慈愍故外現
T2225_.61.0278c15: 暴惡相。暴惡即慈愍變相。是慈之極謂之方
T2225_.61.0278c16: 便。故心要云。作大悲方便怖一切如來
T2225_.61.0278c17: 此乃金剛藥叉菩薩大悲方便之智也後二
T2225_.61.0278c18: 句明相由 由有形寂靜者。前護菩薩大
T2225_.61.0278c19: 悲精進是自證故。云由堅固無身。今是大
T2225_.61.0278c20: 悲化他方便故云有形k@sa字之中ka是悲義
T2225_.61.0278c21: 身義。反上無形有形。寂靜是@sa字義。故
T2225_.61.0278c22: k@sa即大悲寂靜相也。疏云。佛菩薩等寂靜
T2225_.61.0278c23: 大悲之身。名爲有形寂靜。故金剛壽命經
T2225_.61.0278c24: 云。即入三摩地觀見。魔醯首羅大自在天
T2225_.61.0278c25: 剛強難化。執持邪見我寂靜大悲之身
T2225_.61.0278c26: 任調伏。言寂靜者大悲寂定柔軟之形。
T2225_.61.0278c27: 故云寂靜。然於寂靜二種。謂眞理寂
T2225_.61.0278c28: 靜。形色寂靜亦云三昧形。夫眞理極理自
T2225_.61.0278c29: 寂靜。絶四離百。是爲眞理寂。從本極理
T2225_.61.0279a01: 起隨縁法界之色。利益有情是爲有形
T2225_.61.0279a02: 也。今簡擇眞理故云有形寂靜然六
T2225_.61.0279a03: 卷云。爲寂靜者。即與宋譯由衆生利
T2225_.61.0279a04: 同。意明爲怖二乘及菩薩沈著空
T2225_.61.0279a05: 。以此爲利現金剛牙大極惡相也。疏擧
T2225_.61.0279a06: 別本自釋。其解難
T2225_.61.0279a07: 時彼摧一切至復請教令。六卷云。爾時摧魔
T2225_.61.0279a08: 大菩薩從佛心出。依諸如來月輪住而請
T2225_.61.0279a09: 教示。釋曰。此第三現請也。請佛教令意在
T2225_.61.0279a10: 普濟。故住月輪而現此相。如一佛
T2225_.61.0279a11: 教令。於一切佛亦復如是。故云依一切如
T2225_.61.0279a12: 來在月輪而住等 一切如來者。謂十方法
T2225_.61.0279a13: 界微塵數不空成就如來。故聖位云不空
T2225_.61.0279a14: 成就如來左邊月輪
T2225_.61.0279a15: 時世尊入至三摩地。六卷云。爾時世尊入
T2225_.61.0279a16: 切如來暴惡金剛三摩地已。釋曰。此第四念
T2225_.61.0279a17: 應也。是明佛欲請先入三摩地其所
T2225_.61.0279a18: 。極忿者所ca@n@da極惡。惡即忿義。無
T2225_.61.0279a19: 噉食惡中之惡。故云極也
T2225_.61.0279a20: 一切如來調伏難調。六卷云。現一切如來調
T2225_.61.0279a21: 伏矌惡三摩地。釋曰。此第五現法也 調伏
T2225_.61.0279a22: 難調者。da@s@tra義。牙即調伏義也。第五疏云。
T2225_.61.0279a23: 三世無礙智調伏之牙諸煩惱竟 難
T2225_.61.0279a24: 調者。所謂魔醯首羅大我慢剛強者。不空
T2225_.61.0279a25: 羂索第十四云。入瑟吒門一切法制伏任
T2225_.61.0279a26: 持驅迫慢相性不可得佛先入三昧
T2225_.61.0279a27: 此法。以此化度衆生故云現法。法即
T2225_.61.0279a28: 金剛牙也。疏云。舊經四卷一切如來意
T2225_.61.0279a29: 者。宜擧意業餘二業。如來三業具調
T2225_.61.0279b01: 麁惡故。疏主本與明藏經同。然和刻經無
T2225_.61.0279b02: 意字。六卷經亦無。宋譯及今經等皆無意字
T2225_.61.0279b03: 故知以無爲
T2225_.61.0279b04: 盡無餘有至悉地果故。六卷云。爲盡衆生
T2225_.61.0279b05: 無怖畏一切安樂悦意受用云云 釋
T2225_.61.0279b06: 曰。此明第六顯益也。文分爲二。初明所利
T2225_.61.0279b07: 無限知。次施無畏下明所與益。於中是
T2225_.61.0279b08: 初世間之益也。百八名中云摩訶婆耶。唐
T2225_.61.0279b09: 大怖。大怖體是牙也。境界經云。我口中
T2225_.61.0279b10: 金剛利牙。一切見者懷大恐怖既現
T2225_.61.0279b11: 食一切無明煩惱故。無四魔二死
T2225_.61.0279b12: 等畏。乃至初地四怖畏等也。示現大
T2225_.61.0279b13: 怖意施無畏。故云施無畏。乃至下明
T2225_.61.0279b14: 世間上上悉地也。大悲方便智者。正是此尊
T2225_.61.0279b15: 主智印。依此趣通故云神境通。已上是
T2225_.61.0279b16: 能生。最勝悉地是所生果。方便之通。通之
T2225_.61.0279b17: 悉地果。兩重依主釋也 最勝悉地果者。所
T2225_.61.0279b18: 謂三世無礙一切智智果也
T2225_.61.0279b19: 則彼金剛至便慈愍者。六卷云。金剛牙器仗
T2225_.61.0279b20: 彼魔伏魔大菩薩雙手。是時一切如來共
T2225_.61.0279b21: 金剛暴惡名號而與潅頂。時金剛暴惡摩
T2225_.61.0279b22: 訶菩提薩埵。以其金剛牙器仗己口中
T2225_.61.0279b23: 怖一切如來已。説此嗢陀南曰。此是諸
T2225_.61.0279b24: 如來。金剛牙器伏。哀愍大方便。最上調伏者。
T2225_.61.0279b25: 釋曰。此第四頌授與金剛牙也。此文有二。
T2225_.61.0279b26: 是初授與潅頂。此亦有二。如前可知 金
T2225_.61.0279b27: 剛暴惡潅頂下。欲偈先示其相 恐怖一
T2225_.61.0279b28: 切如來者。理趣釋云。一切外道諸天悉具
T2225_.61.0279b29: 來藏。是未來佛。令邪歸正故名恐怖一
T2225_.61.0279c01: 切如來 如來者。離五怖四無所畏
T2225_.61.0279c02: 能怖者也。今所恐怖果位如來。乃
T2225_.61.0279c03: 因佛是且約一邊釋。若有諸佛
T2225_.61.0279c04: 自證者。亦恐怖之化他。謂之恐怖
T2225_.61.0279c05: 一切如來。具如義訣愛尊章釋。次説偈中
T2225_.61.0279c06: 第一句可知。第二句正明金剛牙用。具如
T2225_.61.0279c07: 前辨。第三句明智印體。第四句明智印内
T2225_.61.0279c08: 。其義皆如
T2225_.61.0279c09: 爾時婆伽梵。釋曰。從此已下第四一切如
T2225_.61.0279c10: 來大精進門中。第四如來拳大菩薩授金剛
T2225_.61.0279c11: 印縛智潅頂門也。心要云。由斯威猛解脱之
T2225_.61.0279c12: 理而助成之。三輪若際衆生祕密金剛而能
T2225_.61.0279c13: 濟度。大權方便三密加持祕印心縛住三摩
T2225_.61.0279c14: 。一切法要而能解縛。脱苦與樂住四無
T2225_.61.0279c15: 量心。此乃金剛拳菩薩密印智也。今隨
T2225_.61.0279c16: 釋。大分有四。爲頌曰。諸佛印縛心。祕密神
T2225_.61.0279c17: 變相。現請普教示。授彼金剛縛。初諸佛印
T2225_.61.0279c18: 縛心者。從爾時婆伽梵祕明末。於中亦
T2225_.61.0279c19: 四。一擧報乃至四護念 爾時婆伽梵者。此
T2225_.61.0279c20: 第一擧報及顯體也
T2225_.61.0279c21: 復入一切至三摩地。六卷云。復入一切如來
T2225_.61.0279c22: 拳摩訶菩提薩埵三摩地。出生羯磨加持金
T2225_.61.0279c23: 剛三摩地已。釋曰。此第三明行也。初明
T2225_.61.0279c24: 佛入三昧耶前一切如來拳者。百八名中
T2225_.61.0279c25: 嚩日羅二合母瑟&T066552;。唐云金剛拳 出生
T2225_.61.0279c26: 羯磨等者。明所生加持名也。如來智用轉
T2225_.61.0279c27: 一切。顯發智用自在無礙。故云出生。如
T2225_.61.0279c28: 來拳智現其拳相。加持有情故云加持
T2225_.61.0279c29: 金剛三摩地者。是通名如
T2225_.61.0280a01: 一切如來至日羅散地。六卷云。從其心
T2225_.61.0280a02: 一切如來身口意金剛縛三三摩地。名一切
T2225_.61.0280a03: 如來心。説陀羅尼曰。跋折羅散地。釋曰。此
T2225_.61.0280a04: 第四護念也。文分爲二。初明三昧耶從
T2225_.61.0280a05: 。後正説祕明也 一切如來身口心等
T2225_.61.0280a06: 者。是明三摩耶從自心。是即祕明號。前
T2225_.61.0280a07: 謂如來拳。身口心是別。縛爲總。稱
T2225_.61.0280a08: 一切如來拳。理趣釋云。一切如來智印加
T2225_.61.0280a09: 持者。是三密門身口意金剛也。般若理趣
T2225_.61.0280a10: 者。如前所釋。説四種印。所謂持一切如
T2225_.61.0280a11: 來身印。則爲一切如來身者。是金剛業菩
T2225_.61.0280a12: 薩三摩地身。眞言者。由身加持無礙
T2225_.61.0280a13: 。於無邊世界廣大供養。持一切如來
T2225_.61.0280a14: 語身則得一切如來法者。此名金剛護菩薩
T2225_.61.0280a15: 三摩地。由此三摩地故能普護無邊有情
T2225_.61.0280a16: 。常以大慈甲冑而自莊嚴。獲得如金剛
T2225_.61.0280a17: 不壞法身。持一切如來心印則證一切如
T2225_.61.0280a18: 來三摩地者。由眞言者得金剛藥叉三摩
T2225_.61.0280a19: 。能令藏識中殺害心雜染種子。得
T2225_.61.0280a20: 方便大悲三摩地。此爲調伏現威猛忿怒
T2225_.61.0280a21: 金剛藥叉菩薩之身。持一切如來金剛印。即
T2225_.61.0280a22: 就一切如來身口意業最勝悉地者。由
T2225_.61.0280a23: 瑜伽者得金剛拳菩薩三摩地。能成
T2225_.61.0280a24: 一切眞言教中三密之明。是故廣瑜伽中説
T2225_.61.0280a25: 身口意金剛。合成名爲拳。一切如來縛是爲
T2225_.61.0280a26: 金剛拳云云此釋前三尊即爲三密。拳即
T2225_.61.0280a27: 金剛也。三密是別。金剛爲總。總別並擧。稱
T2225_.61.0280a28: 此爲金剛拳也。次釋祕明句義云。vajrasa@m
T2225_.61.0280a29: dhi金剛
va@m祕經云。持
字發光明
 解云。密合者謂身口意合而
T2225_.61.0280b01: 一。即是悉地成就。故三昧耶會眞言云。sa
T2225_.61.0280b02: rva一切siddhi成就 sa@mdhi中具悉地
義應
疏第十八云。爾
T2225_.61.0280b03: 時毘盧遮那告金剛手祕密主言。佛世尊入
T2225_.61.0280b04: 大智潅頂地三三昧耶。合身口意平等
T2225_.61.0280b05: 一也乃至大智潅頂地。即是如來第十一
T2225_.61.0280b06: 三密平等所謂三三昧耶座亦名
剛座
三三
T2225_.61.0280b07: 昧耶者即所謂菩提座。菩提座現即是究竟
T2225_.61.0280b08: 悉地成就。所謂後十六生成正覺。故理趣
T2225_.61.0280b09: 釋云。由金剛印謂金剛
拳也
一切智智乃至
T2225_.61.0280b10: 疾證無上正等菩提今具引文明之。第十
T2225_.61.0280b11: 二十四云。三三昧耶座者。謂身口意三三
T2225_.61.0280b12: 昧耶也。口眞言身法印心本尊也座之義更
T2225_.61.0280b13: 謂即金剛坐也 解云。三密即金剛故
亦名金剛座
第十二二十
T2225_.61.0280b14: 云。由加持故執金剛并諸菩薩。佛菩提
T2225_.61.0280b15: 座勝願能現。謂佛説此偈已。以佛神力
T2225_.61.0280b16: 持之。爾時諸金剛菩薩即能現菩提座也。
T2225_.61.0280b17: 此座者但以世間意説是座處耳。然西方名
T2225_.61.0280b18: 此座滿荼。滿荼者是堅固義。是不動義
T2225_.61.0280b19: 是更無等此義。是遍周法界義。今現此菩
T2225_.61.0280b20: 提座。亦如酪中現蘇諸味共會一處而不
T2225_.61.0280b21: 相離更問加持故能現也。此座即是如來功
T2225_.61.0280b22: 徳之所莊嚴。無量大願之所成就。即同
T2225_.61.0280b23: 。普現一切衆生界中而作佛事。故云
T2225_.61.0280b24: 也。又印品蓮花座眞言云。吉祥願即勝
願也
T2225_.61.0280b25: 菩提
諸佛救世者。不壞金剛座。覺悟名爲
T2225_.61.0280b26: 開敷
菩提與佛子悉皆從是生。眞言喃阿
T2225_.61.0280b27: 去聲
急呼
第十三釋云。此是蓮花之座。亦名
T2225_.61.0280b28: 剛座。猶此座故能生諸佛。諸佛皆由
T2225_.61.0280b29: 此坐。即名吉祥座也。故名金剛不壞座
T2225_.61.0280c01: 解云。眞言a@h字即與理趣經拳尊種子同。又
T2225_.61.0280c02: bandha四義即四種a字。即是三密金剛四智
T2225_.61.0280c03: 印也。悉地出現品四a眞言名正等覺心。故
T2225_.61.0280c04: 知菩提座現即是正等覺顯現。正等覺顯現
T2225_.61.0280c05: 者。即是心蓮開敷故。經云覺悟名爲佛。佛
T2225_.61.0280c06: 是開敷義住心
品疏
疏釋極無自性心云。此心
T2225_.61.0280c07: 前二劫猶如蓮花盛敷。義釋第七十六
T2225_.61.0280c08: 除蓋障種字a@h蓮座種子同。相傳説
云。拳菩薩即除蓋障也
云。所
T2225_.61.0280c09: 謂除蓋障者。只是開此阿字門。使佛眼清
T2225_.61.0280c10: 耳。阿字引聲中即帶三昧義。行與涅槃
T2225_.61.0280c11: 合故。即是具足方便義也。言此心障蓋除時
T2225_.61.0280c12: 萬行方便皆悉具足。即是蓮花臺開敷義也。
T2225_.61.0280c13: 是故亦用此字如來座云云知心蓮開
T2225_.61.0280c14: 敷亦名三三昧耶。菩提座現即是眞言行者
T2225_.61.0280c15: 等虚空無垢菩提心出現。是云悉地成就也。
T2225_.61.0280c16: 又百八名中云嚩日羅散地唐云
剛密合
嚩日羅
T2225_.61.0280c17: 二合滿馱唐云
剛縛
嚩日羅二合母瑟&T066552;唐云
剛拳
T2225_.61.0280c18: 是此三名名異義一。故釋經云。廣瑜伽中
T2225_.61.0280c19: 身口意金剛合成sa@mdhi名爲mu@s@ti一切如
T2225_.61.0280c20: 來縛bandha是爲金剛拳。種字ba@m字取bandha
T2225_.61.0280c21: bandha是持義故云持字。此尊持一切如
T2225_.61.0280c22: 來三密故稱云持。持三密門即是悉地成
T2225_.61.0280c23: 就故。出生義云。一切如來住地成就門住地羯
磨眞言
T2225_.61.0280c24: sa@mdhiba@m義。成就者三昧
會眞言sarvasiddhi義也
又持者謂合三密一。
T2225_.61.0280c25: 故聖位云。於三密門無量眞言印契合成
T2225_.61.0280c26: 三密平等即是諸佛究竟悉地。即身
T2225_.61.0280c27: 成佛。諸軌中云。現世證得歡喜地後十六
T2225_.61.0280c28: 生成正覺。又va@m字毘盧遮那一字眞言。所
T2225_.61.0280c29: 法界種子相好如圓塔。塔即心蓮花臺。亦即
T2225_.61.0281a01: 心月輪。月輪顯現即是菩提座現也
T2225_.61.0281a02: 從一切如至持金剛。六卷云。説此陀羅尼
T2225_.61.0281a03: 一切如來心。即彼薄伽梵執金剛。釋曰。從
T2225_.61.0281a04: 此以下至神通遊戲。是第二頌祕密神變相
T2225_.61.0281a05: 也。就中智用不同。亦有十二門此即
T2225_.61.0281a06: 第一依因及顯本也
T2225_.61.0281a07: 爲一切如至印縛出已。六卷云。爲一切如來
T2225_.61.0281a08: 印縛出已。釋曰。此第四顯相也。印縛者謂
T2225_.61.0281a09: 金剛縛印也。一切衆生本自具三密
T2225_.61.0281a10: 異。然爲煩惱縛故。三業差別未
T2225_.61.0281a11: 。故稱云三惡業。即煩惱印縛也。以
T2225_.61.0281a12: 如來出現平等印縛。如是智相普賢菩薩周
T2225_.61.0281a13: 圍月輪之所出生也。衆生所樂種種不同。是
T2225_.61.0281a14: 此智相亦復非一故。云一切如來一切印
T2225_.61.0281a15:
T2225_.61.0281a16: 入世尊毘至聚爲一體。六卷云。還同一體
T2225_.61.0281a17: 毘盧遮那佛心。釋曰。此超明第六還源
T2225_.61.0281a18: 佛心出還入佛心。諸佛法界猶如虚空
T2225_.61.0281a19: 一相平等。若是一相豈有出入。但爲衆生
T2225_.61.0281a20: 此相
T2225_.61.0281a21: 生金剛縛住佛掌中。六卷云。成金剛縛身
T2225_.61.0281a22: 於佛掌。釋曰。此亦超明第八示相也。即
T2225_.61.0281a23: 三形。是云示相。嚩日羅二合滿荼。唐云
T2225_.61.0281a24: 剛縛。若人見此智印者。一切結使縛皆悉
T2225_.61.0281a25: 解脱。爲一切如來護念。故示此相
T2225_.61.0281a26: 從彼金剛至等如來身。六卷云。又從金剛
T2225_.61.0281a27: 一切世界微塵等如來身。釋曰。此亦超
T2225_.61.0281a28: 第十顯實也。從彼三形相好身。身即
T2225_.61.0281a29: 眞實義。所謂實相身。夫實相身不生不滅
T2225_.61.0281b01: 一多相。亦無出入。且應世界衆生機根
T2225_.61.0281b02: 萬差故。不分而分爲無量身。所以微塵爲
T2225_.61.0281b03: 喩以顯佛身廣多。無量無邊非是廣多。不
T2225_.61.0281b04: 一實故云顯實
T2225_.61.0281b05: 出已於一至神通遊戲。六卷云。現一切如來
T2225_.61.0281b06: 印縛智一切如來神變已。釋曰。此第十
T2225_.61.0281b07: 一普現也。於此應周法界究竟一切
T2225_.61.0281b08: 虚空。遍一切世界雲海遍證一切如來印縛
T2225_.61.0281b09: 智等。作一切佛神通遊戲。今文總略但云
T2225_.61.0281b10: 一切世界。准前可知 一切如來印縛智者。
T2225_.61.0281b11: 謂神變體。以印縛智神通遊戲。神通遊
T2225_.61.0281b12: 戲者即普現色身。故云普現。闕略感應
T2225_.61.0281b13: 前可
T2225_.61.0281b14: 一切如來至大菩薩身。六卷云。由一切如來
T2225_.61.0281b15: 拳牢縛故。金剛薩埵三摩地極堅牢故。合
T2225_.61.0281b16: 體性相一切如來拳摩訶薩埵身。釋曰。從
T2225_.61.0281b17: 此已下至悉地果故。是第三頌現受普教示
T2225_.61.0281b18: 也。此中智用出入不同。義分爲六。一攝相乃
T2225_.61.0281b19: 至六顯益。此即第一攝相也 拳善縛者。宋
T2225_.61.0281b20: 譯云拳妙縛。梵云母瑟&T066552;二合蘇滿馱。拳者
T2225_.61.0281b21: 是體。縛即其用。以拳縛一切衆生。亦善縛
T2225_.61.0281b22: 佛故云拳善縛。此中有二所由。如前可
T2225_.61.0281b23:  聚爲一體者。前云一切世界印縛
T2225_.61.0281b24: 神通。所化無量故能化縛智亦復無
T2225_.61.0281b25: 量。今合無量無邊能化所化一體相。何
T2225_.61.0281b26: 者一切衆生本自具縛智。非是依佛化
T2225_.61.0281b27: 今始所得。但因縁顯現。是以能化所化唯
T2225_.61.0281b28: 一縛智更無異體。何爲衆生。何爲諸佛。若
T2225_.61.0281b29: 此中異見者。即是我人衆生壽者。豈
T2225_.61.0281c01: 名爲金剛惠耶。爲此義故云聚爲一
T2225_.61.0281c02: 體等。應知生佛雖異唯一縛智。故云生一
T2225_.61.0281c03: 切如來拳等。兩本云拳牢縛故su善也妙
T2225_.61.0281c04: 也。又堅固義。各據一義。梵名即一也
T2225_.61.0281c05: 住世尊毘至觸脱者爲縛。六卷云。住毘盧遮
T2225_.61.0281c06: 那佛心嗢陀南曰。今此極堅縛。堅固身
T2225_.61.0281c07: 所生。我是三摩地。成就願求者。雖已得
T2225_.61.0281c08: 。方便現此縛。釋曰。此第二還源也。文分
T2225_.61.0281c09: 二。初正明還源。次説自嘆偈。第一句正
T2225_.61.0281c10: 智印體。謂能堅縛一切有情。令
T2225_.61.0281c11: 切不善三業而住善法。攝眞實經云。我是
T2225_.61.0281c12: 能解脱金剛繁縛者。亦能堅縛二乘作證
T2225_.61.0281c13: 菩提心。乃至堅縛諸佛住深定
T2225_.61.0281c14: 度生。遍一切處更無縛。即是縛
T2225_.61.0281c15: 能縛空。其妙在此二者間。故云妙堅縛
T2225_.61.0281c16: 我堅三昧耶者。三昧耶者誓也。百八名中云
T2225_.61.0281c17: 嚩日羅二合母瑟吒耶引三
孽囉耶三摩耶。唐
T2225_.61.0281c18: 拳勝誓。此述明上句義。謂此堅縛立
T2225_.61.0281c19: 大誓物不縛。下從蠢動上至諸佛。悉
T2225_.61.0281c20: 在此堅縛中。故云堅三昧耶。次二句明
T2225_.61.0281c21: 堅縛功能 諸意樂者。謂衆生所求種種意
T2225_.61.0281c22: 樂皆悉成就。意樂即意願也。故宋譯云一切
T2225_.61.0281c23: 願悉成就。四卷云諸願求成就。三昧耶會眞
T2225_.61.0281c24: 言。sarva一切siddhi成就即此義也 解脱者爲
T2225_.61.0281c25: 縛者。宋譯云彼解脱者乃爲縛。四卷云。雖
T2225_.61.0281c26: 解脱六卷前
意明此尊已能解脱一切諸
T2225_.61.0281c27: 。爲就衆生所求。自以方便現此
T2225_.61.0281c28: 。還以縛三昧諸衆生。悉令解脱
T2225_.61.0281c29: 也。百八名中云鉢羅二合毛斫迦。略出云
T2225_.61.0282a01: 能解放。今經下云能縛解。即是已得解脱
T2225_.61.0282a02:
T2225_.61.0282a03: 時彼一切至復請教令。六卷云。爾時一切如
T2225_.61.0282a04: 來拳大菩薩從佛心出。依諸如來背後月
T2225_.61.0282a05: 而請教示。釋云。此第三現請也。從
T2225_.61.0282a06: 出住月輪等。如前可
T2225_.61.0282a07: 時世尊入至三摩地。六卷云。爾時世尊入
T2225_.61.0282a08: 切如來三摩地金剛三摩地已。釋曰。此第
T2225_.61.0282a09: 四念應也。疏云。若例餘文時世尊入
T2225_.61.0282a10: 一切如來印縛三昧耶。今文略之。直云入一
T2225_.61.0282a11: 切如來三昧耶。今按宋譯云。爾時世尊即
T2225_.61.0282a12: 一切如來縛三昧耶金剛三摩地若准
T2225_.61.0282a13: 此經今脱縛字然兩本亦云入一切如來
T2225_.61.0282a14: 三摩地。無縛字。依此言之。又准上諸尊
T2225_.61.0282a15: 。此三昧耶直是定名。上護尊下云。時世
T2225_.61.0282a16: 尊入一切如來堅固金剛三摩地。牙尊下
T2225_.61.0282a17: 云。時世尊入一切如來極忿怒金剛三摩地
T2225_.61.0282a18: 知堅固及極忿怒即當此三昧耶。明三昧
T2225_.61.0282a19: 耶即此尊定名。故云一切如來三昧耶。又堅
T2225_.61.0282a20: 縛者三密合爲一義。三密平等即諸佛三昧
T2225_.61.0282a21: 耶故。云一切如來三昧耶。三昧耶者即三密
T2225_.61.0282a22: 平等義。例如法花軌稱入佛三昧耶。云
T2225_.61.0282a23: 切如來三昧耶。入佛三昧耶者即三密平等
T2225_.61.0282a24: 義也。應知今亦稱三密平等三昧耶
T2225_.61.0282a25: 一切如來印三昧耶。六卷云。現一切如來印
T2225_.61.0282a26: 縛三摩地。釋曰。此第五現法也。宋譯云
T2225_.61.0282a27: 切如來印縛三昧。兩經亦爾。今經恐脱
T2225_.61.0282a28:
T2225_.61.0282a29: 盡無餘有至悉地果故。六卷云。盡衆生界
T2225_.61.0282b01: 一切如來大神力。現驗作事故。一切安
T2225_.61.0282b02: 樂悦意受用故。乃至獲得一切如來智印
T2225_.61.0282b03: 主。最上悉地果故。釋曰。是則第六顯益也。
T2225_.61.0282b04: 文分爲二。初明所利無限知 令一切
T2225_.61.0282b05: 下明與悉地。是初世間悉地也。是明
T2225_.61.0282b06: 間悉地故稱佛云聖天。智度第五十六云。有
T2225_.61.0282b07: 三種天。一假號天。二生天。三清淨天。轉輪
T2225_.61.0282b08: 聖王諸餘大王等是名假號天。從四天王天
T2225_.61.0282b09: 乃至有頂生處是名生天。諸佛法身菩薩辟
T2225_.61.0282b10: 支佛阿羅漢是名清淨天 現驗一切悉
T2225_.61.0282b11: 地者。百八名中云蘇婆寧上聲地耶。略出云
T2225_.61.0282b12: 善現驗。下經云威靈。聖位云。於内心
T2225_.61.0282b13: 金剛拳印。威靈感應三摩地智。謂由金剛拳
T2225_.61.0282b14: 威嚴故。令一切聖天現驗一切悉地也。驗
T2225_.61.0282b15: 證也。徴也。乃至下明出世悉地。此有多品
T2225_.61.0282b16: 故云乃至 一切智智印主宰等者。謂上上
T2225_.61.0282b17: 品悉地。一切智智印者謂諸佛極果。此尊正
T2225_.61.0282b18: 此果印。故云主宰。夫金剛手在十六
T2225_.61.0282b19: 發菩提心。故名一切如來増上主宰
T2225_.61.0282b20: 三十卷經第九二十四
。増上即菩提心異名也
今此尊在十六終
T2225_.61.0282b21: 。故云一切智印主宰。理趣經云。得一切
T2225_.61.0282b22: 自在一切智智一切事業一切成就。得一切
T2225_.61.0282b23: 身口意金剛性一切悉地。疾證無上正等菩
T2225_.61.0282b24: 云云即是究竟最勝悉地也
T2225_.61.0282b25: 則彼金剛至不越三昧耶。六卷云。以彼金剛
T2225_.61.0282b26: 與一切如來拳摩訶菩提薩埵雙手。是
T2225_.61.0282b27: 時一切如來共以金剛拳名號而與潅頂。時
T2225_.61.0282b28: 金剛拳大菩薩以其金剛縛。縛一切如來
T2225_.61.0282b29: 此嗢陀南曰。此諸佛所説。極牢金剛縛。
T2225_.61.0282c01: 若爲一切印。速疾得成就。以此三摩地。最
T2225_.61.0282c02: 尊無有上。釋曰。此第四頌授金剛縛也。就
T2225_.61.0282c03: 文爲二。初授與潅頂。此中亦有二種潅
T2225_.61.0282c04: 。如前可知 金剛拳潅頂下。欲偈先
T2225_.61.0282c05: 其相。縛一切如來者亦縛二種如來。具
T2225_.61.0282c06: 前辨。次説偈中第一句可知。第二句正
T2225_.61.0282c07: 智印體。是此印縛本性清淨無能壞者。故
T2225_.61.0282c08: 大堅固。次二句明智印功能也 速成諸
T2225_.61.0282c09: 印故者。金剛縛是一切印母。依此成諸印
T2225_.61.0282c10: 故云速成等。略出經初説金剛合掌及金剛
T2225_.61.0282c11: 縛二印。以此爲印母。印品疏初亦明十二
T2225_.61.0282c12: 合掌及四種拳。以此爲母成一切印也。合
T2225_.61.0282c13: 身口意而爲一云金剛縛。即是三三昧耶座。
T2225_.61.0282c14: 亦名金剛座。一切諸佛於此座上菩提
T2225_.61.0282c15: 故。此尊以縛爲印。即是諸印根本也。若不
T2225_.61.0282c16: 此印而結餘印。則成越三昧耶。猶如
T2225_.61.0282c17: 念入佛三昧耶眞言。而作一切眞言法
T2225_.61.0282c18: 則成越三昧耶。今以此爲母成一切印
T2225_.61.0282c19: 故。云不越三昧耶。疏第十三釋入佛三昧
T2225_.61.0282c20: 中云。不越三法道界者。此界此結大界
T2225_.61.0282c21: 之界非馱都也。於界道當中而行故名
T2225_.61.0282c22:  解云。此界梵云sima@m結大
界眞言
是以
T2225_.61.0282c23: 不越三法道界。即不越三昧耶也 不越三
T2225_.61.0282c24: 昧耶者。即悉地成就也。宋譯云。以一切佛
T2225_.61.0282c25: 速成就金剛大三昧。一切佛者當
T2225_.61.0282c26: 諸印。印梵云mudra。與buddha聲勢相近。故
T2225_.61.0282c27: 一切佛。又四卷云。三摩耶極難羯磨能超
T2225_.61.0282c28: 度。此文意大異也 解云。三密平等即是此
T2225_.61.0282c29: 經之大意。若超入此者稱爲最勝悉地。故
T2225_.61.0283a01: 三昧耶極難。羯磨者謂縛印。bandha
T2225_.61.0283a02: 四出股。其體四a也。是云羯磨。羯磨
T2225_.61.0283a03: 即三密金剛。故知縛印稱云羯磨也。超度
T2225_.61.0283a04: 者梵云gati。此具越及越入兩義。超度即
T2225_.61.0283a05: 越入義。言諸佛三昧耶極難成就。依
T2225_.61.0283a06: 金剛縛羯磨印故。能越入速成就也
T2225_.61.0283a07: 一切如來供養下。釋曰。此第二總結。亦分
T2225_.61.0283a08: 二。初結別名也。儀軌業大甲冑大方便
T2225_.61.0283a09: 印縛智。如次是四大菩薩也。次如是一切等
T2225_.61.0283a10: 下二結部類。此是一切如來大精進門四大
T2225_.61.0283a11: 菩薩故。云如是一切如來大羯磨薩埵
T2225_.61.0283a12:
T2225_.61.0283a13:
T2225_.61.0283a14:
T2225_.61.0283a15: 金剛頂大教王經私&T047368;第十三
T2225_.61.0283a16:  沙門曇寂撰 
T2225_.61.0283a17: 爾時不動如來。六卷云。爾時阿閦如來。釋
T2225_.61.0283a18: 曰。從此已下第二明四波羅蜜。於中初明
T2225_.61.0283a19: 四波後明總結。大分爲四。一如來部中金
T2225_.61.0283a20: 剛波羅蜜。一切如來金剛三摩地智。二如來
T2225_.61.0283a21: 部中寶波羅蜜。一切寶潅頂三摩地智。三如
T2225_.61.0283a22: 來部中法波羅蜜。三摩地所生加持金剛三
T2225_.61.0283a23: 摩地智。四明一切如來三摩地羯磨波羅蜜
T2225_.61.0283a24: 一切如來作事業智。都名一切如來摩訶波
T2225_.61.0283a25: 羅蜜。疏云。四方如來爲毘盧遮那如來
T2225_.61.0283a26: 四波羅蜜智門云云今檢諸文流出次第各各
T2225_.61.0283a27: 同。聖位經云。毘盧遮那於内心自受
T2225_.61.0283a28: 用四智。大圓鏡智・平行性智・妙觀察智・成所
T2225_.61.0283a29: 作智。外令十地滿足菩薩他受用故。從
T2225_.61.0283b01: 智中出四佛。各住本方本坐。毘盧
T2225_.61.0283b02: 遮那佛於内心。證得五峯金剛菩提心三摩
T2225_.61.0283b03: 地智。自受用故。從五峯金剛菩提心三摩
T2225_.61.0283b04: 地智中。流出金剛光明照十方世界。淨
T2225_.61.0283b05: 一切衆生大菩提心。還來收一聚。爲
T2225_.61.0283b06: 切菩薩受用三摩地智故。成金剛波羅蜜
T2225_.61.0283b07: 毘盧遮那如來前月輪云云 解云。佛
T2225_.61.0283b08: 自受用四智。從四智中出四佛四佛
即他
T2225_.61.0283b09: 受用
身也
次從内心三摩地智出四波。次流
T2225_.61.0283b10: 十六大菩薩等。以要言之。此經三十六尊
T2225_.61.0283b11: 皆從毘盧遮那内心生也。出生義云。乃至
T2225_.61.0283b12: 四智四佛。與
位經異故略不引也
四如來智四波羅
T2225_.61.0283b13: 蜜菩薩焉。蓋爲三際一切聖賢生成養育之
T2225_.61.0283b14: 。於是印成法界體性智自受用身。即塔之
T2225_.61.0283b15: 正中毘盧遮那如來也。四親近菩薩即彼四
T2225_.61.0283b16: 波羅蜜印焉此從四智而生四波。以爲
T2225_.61.0283b17: 盧遮那四親近也。然疏所引作於是手印成
T2225_.61.0283b18: 法界等。梵漢和鏡引作於是乎印中成法界
T2225_.61.0283b19: 。此等諸本皆是寫誤。故義亦僻。今本爲
T2225_.61.0283b20: 也。何故爾者。菩提心論云。已上四佛智出
T2225_.61.0283b21: 生四波羅蜜菩薩焉。四菩薩即金寶法業也。
T2225_.61.0283b22: 三世一切諸聖賢生成養育之母。於是印成
T2225_.61.0283b23: 法界體性中流出四佛此文明非是印
T2225_.61.0283b24: 成法界體性智也。今印成者。印謂印定
T2225_.61.0283b25: 成謂極成。法界體性智者。體具定慧
T2225_.61.0283b26: 。蓋即是決定不改之體。故云印成。印成
T2225_.61.0283b27: 即決定義也。於十心中第十名決定即此
T2225_.61.0283b28: 義也。次釋經文。從此已下明如來部中第
T2225_.61.0283b29: 一金剛波羅蜜。一切如來金剛三摩地智。然
T2225_.61.0283c01: 上來經於十六大菩薩。一一段中以四句頌
T2225_.61.0283c02: 釋經文。其中科段所目皆同。分節名數
T2225_.61.0283c03: 稍有闕減。從此已後更復闕略。但有三句
T2225_.61.0283c04: 。爲頌曰。諸佛金剛印。祕密神變相。攝
T2225_.61.0283c05: 而説嘆。初諸佛金剛印者。從爾時不動如
T2225_.61.0283c06: 祕明末。於中三門不同。一擧身。二明
T2225_.61.0283c07: 行。三護念。爾時不動如來此初擧身也。宋
T2225_.61.0283c08: 譯云爾時世尊阿閦如來。阿閦此云不動。不
T2225_.61.0283c09: 動即大菩提心義也。疏云。上來毘盧遮那以
T2225_.61.0283c10: 一切如來以其體。今於此中不動如來
T2225_.61.0283c11: 毘盧遮那以爲其體。次引聖位經云云
T2225_.61.0283c12: 此釋難依。如前辨之。聖位意從内四智
T2225_.61.0283c13: 出四佛。從内三摩地智出四波。故云
T2225_.61.0283c14: 盧遮那佛於内心等。出生義等亦爾。非
T2225_.61.0283c15: 不動如來毘盧遮那也。故知此中但
T2225_.61.0283c16: 拳身顯體科。疏釋爲四門甚難依矣」
T2225_.61.0283c17: 成就世尊至三摩地。六卷云。爲毘盧遮那
T2225_.61.0283c18: 世尊一切如來智印故。入金剛波羅蜜
T2225_.61.0283c19: 三摩地金剛加持三摩地已。釋曰。此第二
T2225_.61.0283c20: 行。分文爲二 成就世尊等者。是初明
T2225_.61.0283c21: 不動如來成就 一切如來智者。謂大圓鏡
T2225_.61.0283c22: 智。此尊主毘盧遮那遍法界大圓鏡智。故云
T2225_.61.0283c23: 成就等。此智本是佛内證智故。云毘盧遮那
T2225_.61.0283c24: 一切如來智。故聖位云。毘盧遮那佛於
T2225_.61.0283c25: 自受用四智。大圓鏡等云云 印一切
T2225_.61.0283c26: 如來智故等者。二明佛入三昧耶。於中有
T2225_.61.0283c27: 三。是初明三昧耶之所由。故置第五轉
T2225_.61.0283c28: 也。印謂印成。爲成所成鏡智故入
T2225_.61.0283c29: 昧耶也。六卷云。爲毘盧遮那世尊
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