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金剛頂大教王經私記 (No. 2225_ 曇寂撰 ) in Vol. 61
T2225_.61.0283a01: 云三昧耶極難。羯磨者謂縛印。 ![]() ![]() T2225_.61.0283a02: 義表四出股。其體四 ![]() 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 ![]() ![]() T2225_.61.0283a05: 越入義。言諸佛三昧耶極難得成就。依此 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: 爲二。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也 T2225_.61.0283a12: T2225_.61.0283a13: T2225_.61.0283a14: T2225_.61.0283a15: 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。四方如來爲印毘盧遮那如來。
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。從四 T2225_.61.0283b01: 智中流出四佛。各住本方坐本坐。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。流出金剛光明遍照十方世界。淨 T2225_.61.0283b05: 一切衆生大菩提心。還來收一聚。爲令一 T2225_.61.0283b06: 切菩薩受用三摩地智故。成金剛波羅蜜
T2225_.61.0283b11: 皆從毘盧遮那内心生也。出生義云。乃至
T2225_.61.0283b14: 母。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_.61.0283b18: 法界等。梵漢和鏡引作於是乎印中成法界 T2225_.61.0283b19: 等。此等諸本皆是寫誤。故義亦僻。今本爲正 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_.61.0283b25: 成謂極成。法界體性智者。體具定慧攝萬 T2225_.61.0283b26: 徳。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: 消釋經文。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: 義。爲頌曰。諸佛金剛印。祕密神變相。攝相 T2225_.61.0283c05: 而説嘆。初諸佛金剛印者。從爾時不動如 T2225_.61.0283c06: 來至祕明末。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: 一切如來以爲其體。今於此中不動如來
T2225_.61.0283c13: 出四佛。從内三摩地智流出四波。故云毘 T2225_.61.0283c14: 盧遮那佛於内心等。出生義等亦爾。非是 T2225_.61.0283c15: 改不動如來云毘盧遮那也。故知此中但 T2225_.61.0283c16: 有拳身無顯體科。疏釋爲四門甚難依矣」 T2225_.61.0283c17: 成就世尊至三摩地。六卷云。爲印毘盧遮那 T2225_.61.0283c18: 世尊入一切如來智印故。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: 明行。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。毘盧遮那佛於内
T2225_.61.0283c27: 三。是初明入三昧耶之所由。故置第五轉 T2225_.61.0283c28: 聲也。印謂印成。爲印成所成鏡智故入三 T2225_.61.0283c29: 昧耶也。六卷云。爲印毘盧遮那世尊等 T2225_.61.0284a01: 與今大異。四卷經與六卷及今經不同。宋 T2225_.61.0284a02: 譯即與今同也 入金剛波羅等者。二正明 T2225_.61.0284a03: 入三昧耶。是明不動如來所入三昧。其三 T2225_.61.0284a04: 昧體即金剛波羅蜜也。金剛者謂菩提心之 T2225_.61.0284a05: 異名。菩提心體堅固勇猛。一切煩惱不能破 T2225_.61.0284a06: 壞故云金剛。波羅蜜者定之異稱也。聖位
T2225_.61.0284a11: 具如前釋。所生加持等者。三明所生加持 T2225_.61.0284a12: 名。是從金剛波羅蜜三昧耶生故。稱云金 T2225_.61.0284a13: 剛加持。例如普賢章從摩訶薩埵三昧出生 T2225_.61.0284a14: 故云出生薩埵加持。言如來智相遍洽微塵 T2225_.61.0284a15: 身心。微塵身心一身心故。此一復入一切。一 T2225_.61.0284a16: 切皆入此一。顯發智用自在無礙故云所 T2225_.61.0284a17: 生。加持者謂從金剛智現波羅蜜形。加持 T2225_.61.0284a18: 有情故 名金剛三摩地者。是正明加持名 T2225_.61.0284a19: 也。三摩地者是等念義。謂以此大智入諸 T2225_.61.0284a20: 有情界。平等護念故。此三摩地所至之處無 T2225_.61.0284a21: 能壞者。故云金剛。如前釋之 T2225_.61.0284a22: 一切如來至嚩日離。六卷云。從其心出一 T2225_.61.0284a23: 切如來金剛三摩地名己身印。此説陀羅 T2225_.61.0284a24: 尼曰。薩埵跋折麗。釋曰。此第三護念也。文 T2225_.61.0284a25: 分爲二。初明三昧耶從自心出 一切如 T2225_.61.0284a26: 來金剛三昧耶者。謂祕明名也。是東方不動 T2225_.61.0284a27: 智三昧故。云金剛三昧耶也。是印大圓鏡 T2225_.61.0284a28: 智三昧故。云名一切如來印。一切如來印謂 T2225_.61.0284a29: 五股印。體具五智五佛故云一切如來印。故 T2225_.61.0284b01: 聖位云。毘盧遮那佛於内心證得五峯金剛 T2225_.61.0284b02: 菩提心三摩地智。自受用故乃至成金剛波
T2225_.61.0284b08: 義。故知加女聲云 ![]() ![]() ![]() ![]() T2225_.61.0284b09: 義。一切衆生等具五智故云 ![]() ![]() T2225_.61.0284b10: 論云。一切衆生本有薩埵是也。今加女聲故 T2225_.61.0284b11: 明本具三昧。謂一切衆生本自住此金剛定。 T2225_.61.0284b12: 故云 ![]() ![]() ![]() ![]() T2225_.61.0284b13: 切有情本具三昧最堅牢故。即是護念義也
T2225_.61.0284b16: 彼一切如來心出現金剛光明。於彼光明諸 T2225_.61.0284b17: 門即彼薄伽梵執金剛。釋曰。從此已下至 T2225_.61.0284b18: 如來智。是第二頌祕密神變相也。於前諸門 T2225_.61.0284b19: 分文不同。或十二或九十等。然至此段文 T2225_.61.0284b20: 極闕略。自下諸段亦爾。今隨經文即分爲 T2225_.61.0284b21: 二。初依因後顯實。此即依因也。於中爲二。 T2225_.61.0284b22: 初明如來心所現之相。纔出者謂出祕明 T2225_.61.0284b23: 已。從此祕明出金剛光明。故云纔出已出 T2225_.61.0284b24: 金剛光明。謂此菩提心金剛智體之光明。故 T2225_.61.0284b25: 云金剛光明。對次寶光明等。其異可知。次 T2225_.61.0284b26: 明從所現相即婆伽梵持金剛示神變故。 T2225_.61.0284b27: 云從彼金剛光明等。宋譯云。具徳持金剛者 T2225_.61.0284b28: 於是金剛光明中。成一切世界極微塵量等 T2225_.61.0284b29: 如來像。今文略也 一切如來心者。謂如來 T2225_.61.0284c01: 智也 薄伽梵持金剛者。即普賢心。此如來 T2225_.61.0284c02: 智及普賢心以爲依因。現諸神變故科云 T2225_.61.0284c03: 依因 T2225_.61.0284c04: 爲一切世至如來智。六卷云。爲一切世界微 T2225_.61.0284c05: 塵等如來身而印一切如來智已。釋曰。此 T2225_.61.0284c06: 次顯實印成也。謂阿閦如來於内心。證得 T2225_.61.0284c07: 金剛波羅蜜印。從此即現一切世界微塵數 T2225_.61.0284c08: 等法界身輪。以此身輪。印成自所成鏡智。 T2225_.61.0284c09: 故云印一切如來智。聖位云。由金剛波羅蜜 T2225_.61.0284c10: 加持故。證得圓滿遍周法界遍虚空大圓鏡
T2225_.61.0284c14: 及兩本大異也。疏云。印成毘盧遮那故爲 T2225_.61.0284c15: 現一切世界微塵身輪。此釋難依。具如前 T2225_.61.0284c16: 辨 T2225_.61.0284c17: 復聚爲一至大金剛形。六卷云。復同一體性 T2225_.61.0284c18: 滿世界量爲大金剛身。釋曰。從此已下至 T2225_.61.0284c19: 偈末。此第三頌攝相而説嘆。若例前者。於 T2225_.61.0284c20: 此應云現受普教示。而今印成自智故無 T2225_.61.0284c21: 此説。即分爲二。初攝相後奇嘆。此即攝相 T2225_.61.0284c22: 也。微塵數身聚爲一體生一大金剛形。謂 T2225_.61.0284c23: 金剛波羅蜜形。故心要云。成金剛波羅蜜菩
T2225_.61.0284c26: 微塵爲多。聚相爲一。一爲多故多即非多。 T2225_.61.0284c27: 多爲一故一亦非一。法界眞智豈有一多定 T2225_.61.0284c28: 相乎。但爲衆生故。非多現多。非一示一。 T2225_.61.0284c29: 一多無定相。無定相故塵身密合生大金 T2225_.61.0285a01: 剛身。是攝相也。大梵云摩訶。具大多勝三 T2225_.61.0285a02: 義。今聚爲一稱云大身。一即多義應思之。 T2225_.61.0285a03: 所謂形者即是身義。故六卷云爲金剛身。宋 T2225_.61.0285a04: 譯云大金剛像 T2225_.61.0285a05: 依世尊毘至得金剛身。六卷云。依毘盧遮那 T2225_.61.0285a06: 前依於月輪。説此嗢陀南曰。如來所有。薩 T2225_.61.0285a07: 埵金剛。雖極堅固。然非身相。爲堅牢故。 T2225_.61.0285a08: 現金剛身。釋曰。此即奇嘆。亦爲二。初明 T2225_.61.0285a09: 住月輪。是中智四親近故。云依毘盧遮那 T2225_.61.0285a10: 前月輪而住。前即東方也。然前諸章云。住佛 T2225_.61.0285a11: 心説偈。次住月輪請教示。前十六尊四 T2225_.61.0285a12: 佛他受用身四親近故。各請教示。今此四波 T2225_.61.0285a13: 中央自受用身四親近故。即無其義故。直 T2225_.61.0285a14: 住月輪而説偈。又月輪者是普賢圓明菩提 T2225_.61.0285a15: 心。是表自證故住月輪也。次説偈中第 T2225_.61.0285a16: 一句如前 薩埵金剛堅者。此金剛帶女聲 T2225_.61.0285a17: 故。是薩埵金剛女。菩提心金剛堅固三昧故。 T2225_.61.0285a18: 云薩埵金剛堅。第三句明現身所由。夫菩提 T2225_.61.0285a19: 心金剛堅固性本來不生。少分無有可得。 T2225_.61.0285a20: 此中豈有身相可得乎。故云堅固無身。大 T2225_.61.0285a21: 日經云。阿耨多羅三藐三菩提。乃至彼法少
T2225_.61.0285a24: 云。堅固性者謂菩提心義。虚空相是菩提。虚 T2225_.61.0285a25: 空即不可破壞義故云堅固性。住心疏云。淨 T2225_.61.0285a26: 菩提心其性法爾如金剛故。如是堅固性即 T2225_.61.0285a27: 是不從師得。住無爲戒無垢無濁不可破
![]() T2225_.61.0285b01: 云。此算數喩者猶如世間人下算之法。最初
T2225_.61.0285b04: 時本無是數。從此空地本無算數中而下 T2225_.61.0285b05: 一算。若二若三乃至無量。乃算畢已除去衆 T2225_.61.0285b06: 位。還空如本。然所校計之數下算者心自 T2225_.61.0285b07: 證知。宛然不失。雖從本無中立數今已如 T2225_.61.0285b08: 本而實無有。然數法持在於心而無所失。 T2225_.61.0285b09: 即是不有而有有不有也。今此阿字門亦如 T2225_.61.0285b10: 是。從本不生中爲隨順世間故。隨次出 T2225_.61.0285b11: 身無量法門。雖出是無量方便。然亦不異 T2225_.61.0285b12: 阿字本性不生之義。猶彼數不離於一也。 T2225_.61.0285b13: 以初算法從一起故。一切數法皆不離於 T2225_.61.0285b14: 一。乃至一萬。即是萬一不得相離。餘一切 T2225_.61.0285b15: 數可解也。今此一切法不得離於阿字亦
T2225_.61.0285b18: 無相之相無相不具故。而無身生金剛身
T2225_.61.0285b21: 耶。而實具足恒沙功徳。雖具如來無量功
![]() T2225_.61.0285b26: 爾時世尊寶生如來。六卷云爾時寶生如 T2225_.61.0285b27: 來。釋曰。從此已下。第二明如來部中第二 T2225_.61.0285b28: 寶波羅蜜。一切如來金剛寶潅頂三摩地智 T2225_.61.0285b29: 也。必要云。寶生如來於内心。證得虚空寶 T2225_.61.0285c01: 大摩尼藏功徳三摩地智。自受用故從虚空 T2225_.61.0285c02: 寶大摩尼藏功徳三摩地智。流出虚空寶光 T2225_.61.0285c03: 明遍照十方世界。令一切衆生功徳圓滿。 T2225_.61.0285c04: 還來收一聚。爲令印一切菩薩受用三昧 T2225_.61.0285c05: 耶智故。成金剛寶波羅蜜菩薩形。持大摩 T2225_.61.0285c06: 尼寶。於毘盧遮那如來右邊月輪而住也。次 T2225_.61.0285c07: 隨文釋。大分爲三。爲頌曰。佛金剛寶印。祕 T2225_.61.0285c08: 密神變相。攝相而説嘆。初佛金剛寶印者。 T2225_.61.0285c09: 從爾時至祕明末。於中爲三。初擧身。二 T2225_.61.0285c10: 明行。三護念。此初擧身也 T2225_.61.0285c11: 印世尊毘至三摩地。六卷云。爲印世尊毘 T2225_.61.0285c12: 盧遮那如來入一切智印故。入寶波羅蜜 T2225_.61.0285c13: 三摩地所生寶加持金剛三摩地已。釋曰。第 T2225_.61.0285c14: 二明行也。此中文略准前東方。當云爾時 T2225_.61.0285c15: 寶生如來成就世尊毘盧遮那一切如來智 T2225_.61.0285c16: 已。印一切如來智故。文分爲二 印世尊 T2225_.61.0285c17: 等者。初明入三昧耶所由也。一切如來智 T2225_.61.0285c18: 者。謂平等性智。然云世尊毘盧遮那一切 T2225_.61.0285c19: 如來智者。此智本是毘盧遮那自證智。故 T2225_.61.0285c20: 約本云世尊毘盧等。寶生尊從平等性智 T2225_.61.0285c21: 出。主平等性智故。亦云平等性智寶生佛 T2225_.61.0285c22: 等。今約其本。故聖位云。毘盧遮那佛於内
T2225_.61.0285c27: 者。次明入三昧耶。其義與前不異矣。寶者 T2225_.61.0285c28: 謂一切如來大福聚。莊嚴諸佛攝取有情 T2225_.61.0285c29: 功徳寶也 T2225_.61.0286a01: 金剛三昧至嚩日離。六卷云。從其心出金 T2225_.61.0286a02: 剛三摩地名己身印。説陀羅尼曰。囉怛 T2225_.61.0286a03: 那跋折哩。釋曰。此第三護念也 金剛三昧 T2225_.61.0286a04: 耶自印者。此明祕明名故。當云金剛寶三 T2225_.61.0286a05: 昧耶。故宋譯云。此名金剛寶三昧耶即自印。 T2225_.61.0286a06: 兩本並云金剛寶三摩地。又准次二章云法
T2225_.61.0286a11: 故加女聲也。境界云。寶波羅蜜天屬寶生 T2225_.61.0286a12: 如來。印契想觀皆如寶生如來 T2225_.61.0286a13: 從一切如至持金剛。六卷云。説陀羅尼時 T2225_.61.0286a14: 從一切如來心出現寶光明。彼薄伽梵執金 T2225_.61.0286a15: 剛。釋曰。從此已下至如來智。是第二祕密 T2225_.61.0286a16: 神變相也。文分爲二。此初依因。一切如來 T2225_.61.0286a17: 心及婆伽梵等是依因。如前可知。出寶光明 T2225_.61.0286a18: 者明所現相。其義如前。是摩尼寶所生光明 T2225_.61.0286a19: 故。云寶光明也 T2225_.61.0286a20: 爲一切世至如來智。六卷云。爲一切世界微 T2225_.61.0286a21: 塵等如來身。而印一切如來智已。釋曰。此 T2225_.61.0286a22: 第二顯實印成也。謂寶生尊於内心證得 T2225_.61.0286a23: 寶波羅蜜印。從此寶印現一切世界微塵數 T2225_.61.0286a24: 等法界身輪。以此身輪印成自所成平等 T2225_.61.0286a25: 智。故云印一切如來智。故聖位云。由寶波 T2225_.61.0286a26: 羅蜜加持故。於無邊衆生世間及無邊器世 T2225_.61.0286a27: 間。證得平等性智 T2225_.61.0286a28: 復聚爲一至金剛寶形。六卷云。復同一體性 T2225_.61.0286a29: 滿世界量爲大金剛身。釋曰。從此已下 T2225_.61.0286b01: 至偈末。是第三頌攝相而説嘆。分文爲二。 T2225_.61.0286b02: 初攝相。次説嘆。是即初也。前微塵數身聚 T2225_.61.0286b03: 爲一體。生廣大寶形故云攝相。前明數 T2225_.61.0286b04: 大。是即量大。數及與量本來不生無有定 T2225_.61.0286b05: 相。互相圓融不相妨礙。即是不可思議神通 T2225_.61.0286b06: 三昧也 T2225_.61.0286b07: 依世尊毘至潅頂理趣。六卷云。依毘盧遮那 T2225_.61.0286b08: 右邊月輪。説此嗢陀南曰。我從佛所生。名 T2225_.61.0286b09: 爲寶金剛。能於一切印。堅牢潅頂門。釋曰。 T2225_.61.0286b10: 此第二説嘆。亦爲二。初明住月輪。如前可 T2225_.61.0286b11: 知。次正説嘆偈。第一句如前。第二句明智 T2225_.61.0286b12: 印體。寶金剛者即寶金剛女。一切如來潅頂 T2225_.61.0286b13: 智體也。後二句明智印用 於一切印衆者。 T2225_.61.0286b14: 謂所潅頂衆。所謂曼荼羅海會無盡莊嚴差 T2225_.61.0286b15: 別智印。一一印衆悉皆一相一味到於實際。 T2225_.61.0286b16: 故云印衆。於彼一切印衆印令堅牢寶潅
T2225_.61.0286b19: 印衆無不由此寶潅頂門而入佛地。故云 T2225_.61.0286b20: 一切印衆堅潅頂理趣。又一切印衆者即一切 T2225_.61.0286b21: 衆生。一切衆生本自具實相印堪受潅頂。 T2225_.61.0286b22: 觀此理趣故以金剛寶潅一切衆頂。故云 T2225_.61.0286b23: 堅潅頂理趣。釋經云。一切有情金剛藏以金 T2225_.61.0286b24: 剛藏潅頂故者。一切有情不離平等性智性。 T2225_.61.0286b25: 是故如來説一切有情金剛藏。金剛藏者即 T2225_.61.0286b26: 虚空藏也。以金剛寶獲得潅頂也。宋譯云 T2225_.61.0286b27: 彼一切印一切願即是潅頂堅理趣解云。一切 T2225_.61.0286b28: 印者。謂如意寶珠正是潅頂體。體具衆徳 T2225_.61.0286b29: 無願不滿故云一切印。隨諸衆生之所希 T2225_.61.0286c01: 願。雨種種物滿其所願。故云一切願。即是 T2225_.61.0286c02: 能滿所願義也。大日經虚空藏眞言。 ![]() ![]() ![]() T2225_.61.0286c03: ![]() ![]() T2225_.61.0286c04: 明上句。云即是潅頂堅固理。一切印等即是 T2225_.61.0286c05: 潅頂體故。理謂理趣。又四卷云堅牢潅頂門 T2225_.61.0286c06: 説如來身印。義與宋譯同。應知此二經説 T2225_.61.0286c07: 與今經意大異也 T2225_.61.0286c08: 爾時世尊觀自在王如來。六卷云。爾時觀自 T2225_.61.0286c09: 在王如來。釋曰。從此以下第三明如來部中 T2225_.61.0286c10: 第三法波羅蜜三摩地所生加持金剛三摩地 T2225_.61.0286c11: 智也。必要云。觀自在王如來於内心。證得 T2225_.61.0286c12: 大蓮花智慧三摩地智。自受用故。從大蓮花 T2225_.61.0286c13: 智慧三摩地智。流出蓮花光明。遍照十方世 T2225_.61.0286c14: 界。淨一切衆生客塵煩惱。還來收一聚。爲 T2225_.61.0286c15: 令印一切菩薩自受用三昧耶自受用 T2225_.61.0286c16: 智故。成法波羅蜜菩薩形持大蓮花。於毘
T2225_.61.0286c19: 相而説嘆。初佛金法印者。從爾時至祕明 T2225_.61.0286c20: 末。於中亦三門。一擧身。二明行。三護念。此 T2225_.61.0286c21: 即初擧身也 T2225_.61.0286c22: 印世尊毘至三摩地。六卷云。爲印世尊毘 T2225_.61.0286c23: 盧遮那入一切如來智印故。入法波羅蜜 T2225_.61.0286c24: 三摩地所生金剛加持三摩地已。釋曰。此第 T2225_.61.0286c25: 二明行也。文分爲二 印世尊等者。是初 T2225_.61.0286c26: 明入三昧耶之所由 一切如來智者。妙 T2225_.61.0286c27: 觀察智。其義如前 入法波羅蜜等者。正明 T2225_.61.0286c28: 入三昧耶。言法波者欲示筏喩勝義觀。隨 T2225_.61.0286c29: 現蓮花智。此中衆義准前可知 所生法加 T2225_.61.0287a01: 持等者。明所生加持名。如前 T2225_.61.0287a02: 法三昧耶至摩嚩日離。六卷云。從其心出法 T2225_.61.0287a03: 三摩地名己身印。説陀羅尼曰。達磨跋折 T2225_.61.0287a04: 麗。釋曰。此第三護念也。文分爲二。初明三 T2225_.61.0287a05: 昧從自心出也 法三昧耶者。是祕明之號 T2225_.61.0287a06: 也。以此三昧耶印自所成妙觀察智。亦能 T2225_.61.0287a07: 印一切衆生本所具智。令諸有情住堅牢 T2225_.61.0287a08: 心。故云法三昧耶名自印。謂法部自印也。次
T2225_.61.0287a11: 也。境界經云。法波羅蜜天屬無量壽如來。印 T2225_.61.0287a12: 契想觀皆如無量壽如來。疏云。舊經云。從
T2225_.61.0287a15: 非但此中。前十六生及八供養皆云自心。加 T2225_.61.0287a16: 之宋譯及六卷經亦皆云自心。作身字者 T2225_.61.0287a17: 恐是寫誤。假令有色心不二義。何唯於此 T2225_.61.0287a18: 一章明其義耶。應思之 T2225_.61.0287a19: 從一切如至持金剛。六卷云。説此陀羅尼 T2225_.61.0287a20: 時從一切如來心。出蓮花光明。於蓮花光 T2225_.61.0287a21: 明即彼薄伽梵執金剛。釋曰。從此已下至 T2225_.61.0287a22: 如來智。是第二頌祕密神變相也。文分爲 T2225_.61.0287a23: 二。初依因。次顯實。此即依因也。此中但蓮 T2225_.61.0287a24: 花爲異。餘皆如前。此蓮花梵云 ![]() ![]() T2225_.61.0287a25: 西方蓮花智也 T2225_.61.0287a26: 爲一切世至如來智。六卷云。爲一切世界微 T2225_.61.0287a27: 塵等如來身現一切如來智印已。釋曰。此 T2225_.61.0287a28: 二顯實印成也。若非塵數等身。何得印普 T2225_.61.0287a29: 眼智 一切如來智者。謂自所成妙觀察智。 T2225_.61.0287b01: 聖位云。由法波羅蜜加持故。於無量三昧
T2225_.61.0287b04: 滿世界量爲大金剛蓮花身。釋曰。從此已 T2225_.61.0287b05: 下至偈末。此第三攝相而説嘆。文分爲二。 T2225_.61.0287b06: 此初攝相也。此中改大金剛寶形。云大金剛 T2225_.61.0287b07: 蓮花形。餘皆如前 T2225_.61.0287b08: 依世尊毘至貪染無垢。六卷云。依於毘盧 T2225_.61.0287b09: 遮那背後月輪。説此嗢陀南曰。我是佛所 T2225_.61.0287b10: 有。清淨法金剛。所以示貪染。令彼得清 T2225_.61.0287b11: 淨。釋曰。此次説嘆亦爲二。初明住月輪 T2225_.61.0287b12: 如前。次説偈中初句如前。第二句正明智 T2225_.61.0287b13: 印體。法金剛者。謂法金剛女眞言加女聲 T2225_.61.0287b14: 故。言我淨者正自奇嘆。此法本來清淨在 T2225_.61.0287b15: 煩惱中不被染汚。猶如蓮花在於泥中。故 T2225_.61.0287b16: 云我淨。我即尊之自稱也。又我者所謂普 T2225_.61.0287b17: 賢菩薩一切我故。如來藏自性清淨心。淨諸 T2225_.61.0287b18: 離垢。今證此心故云我淨。後二句明智印 T2225_.61.0287b19: 功能。於中初句明所由。擧本來淨以爲離 T2225_.61.0287b20: 垢淨之所由。第四句是明離垢淨。謂一切衆 T2225_.61.0287b21: 生生死貪染當體。本來清淨故。今以金剛法 T2225_.61.0287b22: 加持。令得離垢淨入蓮花智。故云令貪染 T2225_.61.0287b23: 無垢。良惟普賢自性清淨爲宗。觀音證得 T2225_.61.0287b24: 爲其三昧。證得即離垢淨故。釋經云。得自
T2225_.61.0287b27: 爾時世尊不空成就如來。六卷云。爾時不 T2225_.61.0287b28: 空成就如來。釋曰。從此已下第四明如來部 T2225_.61.0287b29: 中。第四一切如來三摩地。羯磨波羅蜜一切 T2225_.61.0287c01: 如來作佛事業智也。心要云。不空成就如來 T2225_.61.0287c02: 於内心證得羯磨金剛大精進三摩地智。自 T2225_.61.0287c03: 受用故。從羯磨金剛大精進三摩地智。流出 T2225_.61.0287c04: 羯磨光明遍照十方世界。令一切衆生除 T2225_.61.0287c05: 一切懈怠。成大精進還來收一聚。爲令印 T2225_.61.0287c06: 一切菩薩自受用三摩耶智故。成羯磨波 T2225_.61.0287c07: 羅蜜菩薩形持羯磨金剛。於毘盧遮那如來
T2225_.61.0287c10: 説嘆。初諸佛一切印者。從爾時世尊至祕 T2225_.61.0287c11: 明末。於中三門。一擧身。二明行。三護念。此 T2225_.61.0287c12: 即初也 T2225_.61.0287c13: 印毘盧遮那至三摩地。六卷云。爲印世尊 T2225_.61.0287c14: 毘盧遮那入一切如來智故。入一切波羅 T2225_.61.0287c15: 蜜三摩地所生金剛加持三摩地已。釋曰。此 T2225_.61.0287c16: 第二明行也。文分爲二。印毘盧遮那等 T2225_.61.0287c17: 者。是初明入三昧耶之由。智者謂成所作 T2225_.61.0287c18: 智也。然四卷云一切如來遍智契。是顯羯 T2225_.61.0287c19: 磨通三義。故云遍智也 入一切波羅蜜等 T2225_.61.0287c20: 者。二明佛入三昧耶。言一切波羅蜜者。即 T2225_.61.0287c21: 羯磨波羅蜜。羯磨通上三故云一切波羅
T2225_.61.0287c26: 難依矣 T2225_.61.0287c27: 一切三昧至磨嚩日離。六卷云。從其心出 T2225_.61.0287c28: 一切三摩地名己身印。説陀羅尼曰。羯磨 T2225_.61.0287c29: 嚩日哩。釋曰。此第三護念也。文分爲二。初 T2225_.61.0288a01: 明三昧耶從自心出也 一切三昧耶者。 T2225_.61.0288a02: 是祕明之號也。一切者如上辨之。故宋譯 T2225_.61.0288a03: 云此名一切如來羯磨三昧即自印。依此 T2225_.61.0288a04: 經文一切者。明是羯磨之別稱也。次説祕
T2225_.61.0288a07: 從一切如至持金剛。六卷云。説此陀羅尼時 T2225_.61.0288a08: 從一切如來心現一切羯磨光明。於羯磨 T2225_.61.0288a09: 光明即彼婆伽梵執金剛。釋曰。從此已下 T2225_.61.0288a10: 至如來智。此第二頌祕密神變相。文分爲 T2225_.61.0288a11: 二。初依因。後顯實。初依因中改文云羯 T2225_.61.0288a12: 磨。餘皆如前 T2225_.61.0288a13: 爲一切世至如來智。六卷云。爲一切世界 T2225_.61.0288a14: 微塵等如來身印一切如來智已。釋曰。此 T2225_.61.0288a15: 即顯實印成也。羯磨通三故云遍印。餘皆 T2225_.61.0288a16: 如前 T2225_.61.0288a17: 復聚爲一至金剛形。六卷云。復同一體性 T2225_.61.0288a18: 滿一切世界量。面向四方爲羯磨金剛身。 T2225_.61.0288a19: 釋曰。從此已下至偈末。是第三頌攝相而 T2225_.61.0288a20: 説嘆。文分爲二。初攝相。後奇嘆。此即初 T2225_.61.0288a21: 也。面向一切處者。一切處即四方也。宋譯 T2225_.61.0288a22: 云隨向方面。皆是明羯磨相。羯磨形相四 T2225_.61.0288a23: 股四出故。第十一疏釋成就壇中云。於曼 T2225_.61.0288a24: 荼羅最中置十字羯磨金剛座。令正四方
T2225_.61.0288a29: 依矣 T2225_.61.0288b01: 依世尊毘至界善作業。六卷云。依毘盧遮那 T2225_.61.0288b02: 左邊月輪。説此嗢陀南曰。我爲多種。羯 T2225_.61.0288b03: 磨金剛。若獨惟一。滿佛世界。能善羯磨。無 T2225_.61.0288b04: 比事業。釋曰。此即説嘆亦爲二。初明住 T2225_.61.0288b05: 月輪如前。次正説偈。第一句可知。第 T2225_.61.0288b06: 二句正明智印體。多業金剛者謂羯磨金剛 T2225_.61.0288b07: 女。爲佛事生事一切事業故云多業。後二 T2225_.61.0288b08: 句明智印功能。疏云。從於一智起無量用 T2225_.61.0288b09: 滿佛世界。奉事諸佛利樂群品故云由成
T2225_.61.0288b12: 云成一切。即是生佛二事一切事業智之作 T2225_.61.0288b13: 用也 佛界善作業者。宋譯云於有情界善 T2225_.61.0288b14: 作業。應知梵文含已成當成二種佛。故此 T2225_.61.0288b15: 云佛界。彼云有情。各據一義。所謂佛事 T2225_.61.0288b16: 生事二種事業。即此之謂也 T2225_.61.0288b17: 一切如來智至大波羅蜜。釋曰。此第二總結。 T2225_.61.0288b18: 亦爲二。初結別名。初四句如次金寶法業 T2225_.61.0288b19: 四波羅蜜。一切如來智者東方金剛智。其體 T2225_.61.0288b20: 五股。故云一切如來智三昧耶。餘皆可知。 T2225_.61.0288b21: 如是等下次結部類也 T2225_.61.0288b22: 爾時世尊毘盧遮那。六卷云。爾時毘盧遮 T2225_.61.0288b23: 那世尊。釋曰。從此以下第三明内外四供 T2225_.61.0288b24: 養。大分爲二。初明毘盧遮那佛化出金剛 T2225_.61.0288b25: 天女。外供養四方如來門。二明四方如來各 T2225_.61.0288b26: 化一金剛女。供養毘盧遮那世尊門。就初 T2225_.61.0288b27: 門中亦分爲二。初明外四供後總結也。就 T2225_.61.0288b28: 初亦四。初嬉戲供養智。二寶鬘供養智。三 T2225_.61.0288b29: 歌詠供養智。四舞儀供養智。此即初也。心 T2225_.61.0288c01: 要云。堅固之體若虚空無能爼壞。爲煙塵 T2225_.61.0288c02: 雲霧能翳空界。日月之光猶爲障礙。一切 T2225_.61.0288c03: 衆生本來自性清淨。爲客塵煩惱能所二相。 T2225_.61.0288c04: 纒染其心不得自在。今此妄想所有本體 T2225_.61.0288c05: 自空。了諸法不生空有無礙。於是毘盧遮 T2225_.61.0288c06: 那佛即住菩提心觀。徹照圓明流出適悦莊 T2225_.61.0288c07: 嚴種種供養。此乃金剛喜戲菩薩大菩提心 T2225_.61.0288c08: 之妙用也。今隨文釋。大分有三。爲頌曰。諸 T2225_.61.0288c09: 佛適悦心。祕密神變相。攝相而説嘆。諸佛 T2225_.61.0288c10: 適悦心者。從爾時世尊至祕明末。於中三 T2225_.61.0288c11: 門。一擧報。二明行。三護念。此初擧報也 T2225_.61.0288c12: 復入一切至三摩地。六卷云。復入一切如來 T2225_.61.0288c13: 愛樂供養三摩地。所生金剛三摩地已。釋曰。 T2225_.61.0288c14: 此第二明行也。初明佛入三摩耶。毘盧遮 T2225_.61.0288c15: 那如來先入十六大菩薩及四波三摩地。今 T2225_.61.0288c16: 復重入一切如來嬉戲供養菩薩三摩地。故 T2225_.61.0288c17: 云復入。後後復入准此可知。諸佛境界 T2225_.61.0288c18: 經云。復次瑜伽行者從此北方金剛拳菩薩
T2225_.61.0288c21: 四波屬四佛。又爲毘盧遮那四親近故於 T2225_.61.0288c22: 此説之。或可上明慧十六尊。此説定十 T2225_.61.0288c23: 六尊。故於此説也 適悦供養三昧耶者。 T2225_.61.0288c24: 是菩提心供養也。毘盧遮那如來爲供東 T2225_.61.0288c25: 方阿閦尊故所現。阿閦尊主一切如來菩 T2225_.61.0288c26: 提心故。以嬉戲菩提心而爲供養。即是 T2225_.61.0288c27: 表滋茂菩提心義也。三昧耶會眞言 ![]() ![]()
![]() ![]() ![]() ![]() ![]() T2225_.61.0289a01: 知見明燈實惠也。 ![]() T2225_.61.0289a02: 猶如男女交會生大適悦。故稱初地名歡 T2225_.61.0289a03: 喜地。即是嬉戲金剛女。初發淨菩提心三昧 T2225_.61.0289a04: 也。故云適悦三昧耶。理趣釋空庫章云。所謂 T2225_.61.0289a05: 發菩提心則於諸如來廣大供養者。此是金剛 T2225_.61.0289a06: 嬉戲菩薩三摩地菩提心義。一切如來以菩 T2225_.61.0289a07: 提心爲成佛増上縁。於菩提心法愛樂與
T2225_.61.0289a10: 法樂住。此處唯獨自明了。餘人不所不見故 T2225_.61.0289a11: 云自娯。聖位云。由金剛嬉戲菩薩加持故。
T2225_.61.0289a14: 云供養也。遍滿法界上供諸佛下利衆 T2225_.61.0289a15: 生。持本智印入一切如來智。故云三昧 T2225_.61.0289a16: 耶。所生名等者。此三摩地遍入無盡佛界。亦 T2225_.61.0289a17: 能入無餘生界。顯發智用自在無礙故云 T2225_.61.0289a18: 所生也。流出金剛嬉戲供養諸佛。護念衆 T2225_.61.0289a19: 生故云三摩地。是此三摩地本性堅固。亦 T2225_.61.0289a20: 令他牢固故云金剛 T2225_.61.0289a21: 一切如來至日囉邏西。六卷云。從其心出 T2225_.61.0289a22: 一切如來眷屬摩訶陀羅尼天女。説陀羅尼 T2225_.61.0289a23: 曰。跋折囉邏細曳。釋曰。此第三護念也。文 T2225_.61.0289a24: 分爲二。初明天女從自心出。此大天女是 T2225_.61.0289a25: 毘盧遮那之所化出故。云一切如來族。族謂
T2225_.61.0289a28: 清淨天故云大。大梵云摩訶具大多勝三 T2225_.61.0289a29: 義。供養資具遍周法界無外故云大。其數 T2225_.61.0289b01: 無量以喩雲海故云多。超勝一切人天供 T2225_.61.0289b02: 養故云勝。以此義故總云大天女。即是 T2225_.61.0289b03: 祕明號也。六卷云摩訶陀羅尼天女。四卷
T2225_.61.0289b08: 曰。虚里切。樂也。 ![]() T2225_.61.0289b09: 釋 ![]()
T2225_.61.0289b13: 汗栗駄心。將學觀者亦於是處思蓮花之 T2225_.61.0289b14: 形。所以者何。一切衆生此心即是蓮花三昧 T2225_.61.0289b15: 之因。以未能令開敷故爲諸煩惱等。之 T2225_.61.0289b16: 所纒繞。所以不能自了其心如實之相也。 T2225_.61.0289b17: 是故先當觀此心處作八葉蓮花。觀令
T2225_.61.0289b27: 從一切如至持金剛。六卷云。説此陀羅尼時 T2225_.61.0289b28: 從一切如來心。出現金剛印於金剛印峯 T2225_.61.0289b29: 即彼薄伽梵執金剛。釋曰。從此至如來身。 T2225_.61.0289c01: 第二頌祕密神變相也。文分爲二。初依因。後 T2225_.61.0289c02: 顯實。此即依因也。於中先明佛心所現之 T2225_.61.0289c03: 相。後正明依因。如前可知 金剛印者。謂 T2225_.61.0289c04: 菩提心印。供養阿閦佛金剛堅固菩提心故 T2225_.61.0289c05: 云出金剛印。即此尊三形也。四供養中皆 T2225_.61.0289c06: 云印。印梵云 ![]() ![]() T2225_.61.0289c07: 提心印。印阿閦大圓智故云金剛印。又 ![]() T2225_.61.0289c08: ![]() T2225_.61.0289c09: 利衆生。無有邊際故云印。印即雲海周 T2225_.61.0289c10: 遍義也。境界經云。我是金剛嬉戲。我今能
T2225_.61.0289c13: 卷云於其金剛印岑。門及與峰梵語同不。今 T2225_.61.0289c14: 未能審 T2225_.61.0289c15: 爲一切世界微塵等如來身。六卷云。爲一切 T2225_.61.0289c16: 世界微塵等如來身已。釋曰。此次顯實也。謂 T2225_.61.0289c17: 前從祕明出生三形。於彼金剛印門薄伽 T2225_.61.0289c18: 梵執金剛起祕密神變故。次現微塵等如來 T2225_.61.0289c19: 身。即是不可思議神變也。良惟由實智妙相 T2225_.61.0289c20: 無有邊際。法界身輪等世界塵。豈只如來 T2225_.61.0289c21: 爾。衆生亦復然。若如是觀佛名爲正觀也」 T2225_.61.0289c22: 復聚爲一至金剛薩埵女。六卷云。復同一體 T2225_.61.0289c23: 性爲金剛嬉摩訶羅尼天。其身色相如金 T2225_.61.0289c24: 剛薩埵殊妙形貌相好威儀。以一切嚴具而 T2225_.61.0289c25: 爲莊飾。一切如來部所攝。是爲金剛薩埵 T2225_.61.0289c26: 女。釋曰。從此已下至偈末。是第三頌攝相 T2225_.61.0289c27: 而説嘆。文分爲二。初攝相。後説歎。此即 T2225_.61.0289c28: 初也。文亦爲三。初明攝身。謂由如來神力 T2225_.61.0289c29: 及法界力故。聚無量身以爲一身。何以爾 T2225_.61.0290a01: 者。一切如來如也。一切衆生亦如也。至彌 T2225_.61.0290a02: 勒亦如也。是以聚微塵數生佛身。爲一嬉 T2225_.61.0290a03: 戲天女身也。如金剛薩埵下二明身相。此 T2225_.61.0290a04: 尊持菩提心徳故。與薩埵形不異。故云如 T2225_.61.0290a05: 金剛薩埵。身性者性體也。體謂體相也。故宋
T2225_.61.0290a10: 埵威儀也。一切莊嚴者。謂所餘一切萬徳莊 T2225_.61.0290a11: 嚴也。攝一切下三明攝族。豈但一金剛嬉戲 T2225_.61.0290a12: 天女。有無量無邊微塵數量薩埵天女。皆悉 T2225_.61.0290a13: 攝爲一身相。謂之攝相也 T2225_.61.0290a14: 依世尊不至能轉諸供養。六卷云。即依阿閦 T2225_.61.0290a15: 鞞世尊左邊月輪。説此嗢陀南曰。我於諸 T2225_.61.0290a16: 供養。無比中爲最。所欲供養者。隨事皆 T2225_.61.0290a17: 能成。釋曰。從此至偈末。此次説嘆。亦爲 T2225_.61.0290a18: 二。初明住月輪可知。後正説偈。亦有二。 T2225_.61.0290a19: 初二明奇嘆。奇無比者先自嘆也。梵音 ![]() ![]()
T2225_.61.0290a22: 故云無比 諸佛中供養者。中是第七轉聲。 T2225_.61.0290a23: 於諸佛供養中最上故云中。故宋譯云諸 T2225_.61.0290a24: 佛上妙之供養。六卷云。我於諸供養無比 T2225_.61.0290a25: 中爲最。次二句明智印體 貪染供養者。 T2225_.61.0290a26: 正是薩埵三昧。即 ![]() ![]() ![]() ![]() T2225_.61.0290a27: 大悲也。悲智合會云大貪染三昧。釋經云。
T2225_.61.0290b01: 交會五塵成大佛事。以此三摩地奉獻一 T2225_.61.0290b02: 切如來。亦能從妄心所起雜染速滅。疾證
T2225_.61.0290b08: 第五轉所因聲。即次句所因也 能轉諸供養 T2225_.61.0290b09: 者。轉謂轉起。梵云 ![]() ![]() ![]() ![]() T2225_.61.0290b10: 生義。謂隨意轉起廣大供養故。云能轉等 T2225_.61.0290b11: 如是自在轉者何也。謂由菩提心大貪三昧 T2225_.61.0290b12: 故。故上句云由也 T2225_.61.0290b13: 爾時世尊毘盧遮那。六卷同此。釋曰。此第 T2225_.61.0290b14: 二毘盧遮那化出金剛天外供四方如來門 T2225_.61.0290b15: 中。第二一切如來寶鬘潅頂供養一切如來 T2225_.61.0290b16: 覺分智也。心要云。由具嬉戲供養。毘盧遮 T2225_.61.0290b17: 那於内心流出金剛寶鬘。嚴飾其體即集 T2225_.61.0290b18: 衆寶用爲莊嚴。寶聚光明福徳圓滿五種施 T2225_.61.0290b19: 願而能滿之。於南方寶生如來曼荼羅左邊 T2225_.61.0290b20: 月輪而住也。次隨文釋。文分爲三。爲頌 T2225_.61.0290b21: 曰。諸佛大覺分。祕密神變相。攝相而説歎。 T2225_.61.0290b22: 初諸佛大覺分者從爾時世尊至祕明末。於 T2225_.61.0290b23: 中亦三門不同。一擧報。二明行。三護念。此 T2225_.61.0290b24: 初擧報也 T2225_.61.0290b25: 復入一切至三摩地。六卷云。復入一切如來 T2225_.61.0290b26: 寶鬘潅頂三摩地。出生金剛三摩地已。釋 T2225_.61.0290b27: 曰。此第二明行也。初明佛入三昧耶。寶鬘 T2225_.61.0290b28: 者。以金剛寶爲鬘以莊其體。即表寶部 T2225_.61.0290b29: 萬徳莊嚴義。其實三十七菩提分法。故聖位 T2225_.61.0290c01: 云分法三摩地。前適悦心菩提心體。此即
T2225_.61.0290c05: 切功徳法皆是佛之眷屬。亦是菩提心之眷 T2225_.61.0290c06: 屬。如華臺之有葉蘂也。守護第一云。願 T2225_.61.0290c07: 令我等速得圓滿大菩提道。及於無量菩提 T2225_.61.0290c08: 眷屬如來十力四無所畏四無礙。十八不共 T2225_.61.0290c09: 四攝三昧解脱總持六通諸度福徳智慧。如
T2225_.61.0290c12: 開敷。是云南方寶鬘三昧。應寶生尊以福 T2225_.61.0290c13: 徳莊嚴爲其三昧。故佛以寶鬘爲供養也。 T2225_.61.0290c14: 以此功徳寶鬘。潅諸佛頂及衆生頂。故云 T2225_.61.0290c15: 潅頂。即是所謂潅頂施也。三昧耶如前。今 T2225_.61.0290c16: 佛先入此三昧故。云復入一切等。所生等 T2225_.61.0290c17: 者皆如前。從三昧耶發無縁慈普護一切。 T2225_.61.0290c18: 令本具覺分得堅牢故云金剛三摩地 T2225_.61.0290c19: 一切如來至日囉摩犁。六卷云。從其心出 T2225_.61.0290c20: 一切如來部摩訶陀羅尼天女。説陀羅尼曰。 T2225_.61.0290c21: 跋折羅摩齡。釋曰。此第三護念也。文分爲 T2225_.61.0290c22: 二。初明天女從自心出。皆如前。疏云。別 T2225_.61.0290c23: 本稱摩訶陀羅尼天女者。或云此天女持祕 T2225_.61.0290c24: 明故云陀羅尼。若爾者初後天女亦持祕 T2225_.61.0290c25: 明。應稱陀羅尼天女。今謂此尊智印似持
T2225_.61.0290c28: 者何故東方亦云陀羅尼耶。今按東方菩提 T2225_.61.0290c29: 心體即 ![]()
T2225_.61.0291a03: 初即小作。若具觀句等。即大作圓明。状 T2225_.61.0291a04: 如連環。又云如環珠鬘。應知寶鬘即是陀 T2225_.61.0291a05: 羅尼鬘也。百字輪者。即是三十二相八十隨
T2225_.61.0291a09: 南二天立此稱也。次祕明句義云。 ![]() ![]() ![]()
T2225_.61.0291a12: 集以爲鬘者。謂錯雜莊嚴。或綴或結。以行
T2225_.61.0291a15: 鬘師多用蘇摩那花。行列結之以爲條貫。 T2225_.61.0291a16: 無簡男女貴賎皆此莊嚴。或首或身以飾 T2225_.61.0291a17: 好。則諸經中有華鬘巿天鬘寶鬘等同其事 T2225_.61.0291a18: 也。字體從髟。音所銜反。邊聲。邊彌然反。經
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![]() ![]() ![]() ![]() T2225_.61.0291a23: 相義。無相之相莊嚴法身。即是三十七菩提 T2225_.61.0291a24: 分。謂之金剛寶鬘也 T2225_.61.0291a25: 從一切如來至持金剛。六卷云。説此陀羅 T2225_.61.0291a26: 尼時從一切如來心。出現摩訶寶印。於彼 T2225_.61.0291a27: 寶印即彼薄伽梵執金剛。釋曰。從此已下 T2225_.61.0291a28: 至如來身。是第二頌祕密神變相。文分爲 T2225_.61.0291a29: 二。初依因。二顯實。此初依因也。先示如 T2225_.61.0291b01: 來心所現之相 大寶印者。即尊三形。謂從 T2225_.61.0291b02: 祕明出生三形。由此三形爲神變相。如來 T2225_.61.0291b03: 心及執金剛是依因也 T2225_.61.0291b04: 爲一切世界微塵等如來身。六卷云。爲一切 T2225_.61.0291b05: 世界微塵等如來身。釋曰。此顯實也。如前 T2225_.61.0291b06: 可知 T2225_.61.0291b07: 復聚爲一至大天女。六卷云。復同一體性 T2225_.61.0291b08: 爲金剛鬘摩訶天女。釋曰。從此至偈末。是 T2225_.61.0291b09: 第三頌攝相而説歎。文分爲二。初攝相。後 T2225_.61.0291b10: 説歎。此即初也 T2225_.61.0291b11: 依世尊寶至教勅受供養。六卷云。依寶生如 T2225_.61.0291b12: 來左邊月輪。説此嗢陀南曰。我爲寶供養 T2225_.61.0291b13: 無比中爲最。能供養法王。廣利於群生。釋 T2225_.61.0291b14: 曰。此即説嘆。亦爲二。初明住月輪如前。 T2225_.61.0291b15: 次説偈奇嘆。第一句正是奇嘆。此菩提心眷 T2225_.61.0291b16: 屬功徳莊嚴法門。故云無比。謂以無比分 T2225_.61.0291b17: 覺法而莊嚴也。第二句明智印體。寶即菩 T2225_.61.0291b18: 提分法。以此爲供養故云寶供養。寶生尊 T2225_.61.0291b19: 者潅頂法王三界主故。嘆云於三界王勝。宋 T2225_.61.0291b20: 譯云而彼三界最勝王。六卷云能供養法王。 T2225_.61.0291b21: 所謂潅頂法王也。教勅受供養者。宋譯云受 T2225_.61.0291b22: 教令故作供養。若依此經今經回文未盡。 T2225_.61.0291b23: 當云受教勅供養。言受毘盧遮那教勅。而 T2225_.61.0291b24: 供養寶生尊也。疏云。舊經云我是無寶者。 T2225_.61.0291b25: 意謂此寶供養是住本不生際無有性實。 T2225_.61.0291b26: 無性實故一切供養無不圓備。譬如虚空 T2225_.61.0291b27: 無性實故爲一切依。故云我是無寶名寶
T2225_.61.0291c01: 爾時世尊毘盧遮那。六卷同今。釋曰。從此 T2225_.61.0291c02: 已下是第三明外供養四方如來門中。第三 T2225_.61.0291c03: 一切如來歌詠供養菩薩三摩地。一切如來 T2225_.61.0291c04: 偈頌三摩地智也。心要云。寶鬘供養已。 T2225_.61.0291c05: 即毘盧遮那於内心流出大悲方便。住三 T2225_.61.0291c06: 摩地心發歌讃諷詠而興供養已。獲得六 T2225_.61.0291c07: 十四種梵音。住説法無礙。其音清雅令衆 T2225_.61.0291c08: 樂聞。簫琴箜篌而能供養。此即音聲爲佛 T2225_.61.0291c09: 事。法利言説本體自空。眞如凝然法界清淨。 T2225_.61.0291c10: 此乃金剛歌菩薩供養語智。於觀自在王如 T2225_.61.0291c11: 來曼荼羅左邊月輪而住也。次釋經文。大 T2225_.61.0291c12: 分有三。爲頌曰。諸佛妙法音。祕密神變相。 T2225_.61.0291c13: 攝相而説嘆。諸佛妙法音者。從爾時世尊 T2225_.61.0291c14: 至祕明末。於中亦三。一擧報。二明行。三 T2225_.61.0291c15: 護念。此即初也 T2225_.61.0291c16: 復入一切至三摩地。六卷云。復入一切如來 T2225_.61.0291c17: 歌詠三摩地所生金剛三摩已。釋曰。此第 T2225_.61.0291c18: 二明行也。此毘盧遮那如來。爲供養西方 T2225_.61.0291c19: 智慧門法部主故。從内心發歌讃諷詠妙 T2225_.61.0291c20: 法音故。先遊三昧故云復入。歌詠即是祕 T2225_.61.0291c21: 明號也。若入此定不離世間戲論語聲。即 T2225_.61.0291c22: 得入毘盧遮那音聲惠法門也。所生者明 T2225_.61.0291c23: 所生加持名。妙音三昧入生死海。拔濟衆 T2225_.61.0291c24: 生令得堅牢。無能壞者故云金剛三摩 T2225_.61.0291c25: 地
T2225_.61.0291c28: 折羅祗帝。釋曰。此第三護念也。文分爲二。 T2225_.61.0291c29: 初明如來族天女從自心出。如來族等具
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T2225_.61.0292a09: 摩地於佛集會中。能問答一切大乘甚深般
T2225_.61.0292a12: 切衆生。即是祕明義也 T2225_.61.0292a13: 從一切如來至持金剛。六卷云。説此陀羅尼 T2225_.61.0292a14: 時從如來心出一切如來法印。於其法印 T2225_.61.0292a15: 即彼薄伽梵執金剛。釋曰。從此已下至如 T2225_.61.0292a16: 來身。此第二頌祕密神變相。文分爲二。初依 T2225_.61.0292a17: 因。後顯實。此即依因也。如前可知。法印 T2225_.61.0292a18: 者謂所現法。是西方法部三昧故云法印。法 T2225_.61.0292a19: 謂勝義法。即般若波羅蜜。具如前法尊下辨 T2225_.61.0292a20: 之 T2225_.61.0292a21: 爲一切世至如來身。六卷同此。釋曰。次顯實 T2225_.61.0292a22: 如前 T2225_.61.0292a23: 復聚爲一至大天女。六卷云。復同一體性 T2225_.61.0292a24: 爲金剛歌詠摩訶天女。釋曰。從此以下至 T2225_.61.0292a25: 偈末。第三頌攝相而説歎。文分爲二。初 T2225_.61.0292a26: 攝相。後説歎。此即初也 T2225_.61.0292a27: 依世尊觀至法如響喩。六卷云。依觀自在如 T2225_.61.0292a28: 來左邊月輪。説此嗢陀南曰。我是歌詠者。 T2225_.61.0292a29: 一切見所生。如彼空中響。供養皆令喜。釋 T2225_.61.0292b01: 曰。此即説嘆。亦爲二。初明住月輪可知。 T2225_.61.0292b02: 次説偈奇歎。第一句正嘆智身可知。第二 T2225_.61.0292b03: 句明供相。諸見者者總指諸佛。諸佛明見 T2225_.61.0292b04: 法故。法華云。我是一切知者一切見者。別 T2225_.61.0292b05: 指無量壽尊。無量壽尊稱智惠身。即是見 T2225_.61.0292b06: 者。所謂見法得現法樂故云見者。第二十 T2225_.61.0292b07: 卷云。次華開敷云阿彌陀何也。此是受用 T2225_.61.0292b08: 佛。即是成大果實受用其果。無量不思義 T2225_.61.0292b09: 現法之樂故得名也。又如前嬉尊下引第一 T2225_.61.0292b10: 疏。見法即是現法樂住也。六卷云。我是歌詠 T2225_.61.0292b11: 者。一切見所生。此指能生毘盧遮那云一 T2225_.61.0292b12: 切見。歌尊是毘盧遮那所化出故云所生。 T2225_.61.0292b13: 其意大異。後二句明歌供理趣。於中第三 T2225_.61.0292b14: 句叙其所由。宋譯云由彼適悦供養故。若 T2225_.61.0292b15: 依此經當云喜供故。恐是回文未盡。喜即 T2225_.61.0292b16: 適悦故四卷云歡喜。即是現法樂妙歡喜稱 T2225_.61.0292b17: 此云法。以此法供養故云供喜也 諸法 T2225_.61.0292b18: 如響應者。正明其理趣也。先辨文語。智度 T2225_.61.0292b19: 第六云。若深山峽谷中。若絶澗中若空大舍
T2225_.61.0292b22: 次釋其義。歌者其體般若。般若詮諸法無自 T2225_.61.0292b23: 性義。故擧喩云如響應。心要法菩薩章云。 T2225_.61.0292b24: 筏喩之勝義。又云諸法如筏喩。又大日疏 T2225_.61.0292b25: 釋響喩畢云。眞言行者若於瑜伽中。聞種 T2225_.61.0292b26: 種八風違順之音。或諸聖者以無量法音現 T2225_.61.0292b27: 前教授。或由舌根淨故能以一音遍滿世 T2225_.61.0292b28: 界。遇此諸境界時。亦當以響喩觀察此。 T2225_.61.0292b29: 但從三密衆縁而有是事。非生非滅。非有 T2225_.61.0292c01: 非無。是故於中不應妄生戲論。爾時自
T2225_.61.0292c04: 空義也。又稱此云第三劫菩薩深修觀察十 T2225_.61.0292c05: 喩也。蓮心軌明振鈴偈云。心入聲解脱
T2225_.61.0292c08: 若理趣甚深妙理。即是此尊妙供養也 T2225_.61.0292c09: 爾時世尊毘盧遮那。六卷亦同。釋曰。從此 T2225_.61.0292c10: 已下第四明外供養四方如來門中。第四一 T2225_.61.0292c11: 切如來供養一切如來無上供養羯磨智也。 T2225_.61.0292c12: 心要云。雖具歌讃而未獲神通。即毘盧 T2225_.61.0292c13: 遮那於内心中。流出如來事業及衆生事業。 T2225_.61.0292c14: 作善巧智及自受用智種種供養。結金剛舞 T2225_.61.0292c15: 印廣大儀軌現大神通。妙舞莊嚴以爲佛 T2225_.61.0292c16: 事。微塵佛刹供養恒沙。於三昧門出入無 T2225_.61.0292c17: 礙。此乃金剛舞菩薩妙用也。今隨文釋。大 T2225_.61.0292c18: 分有三。爲頌曰。諸佛舞廣大。祕密神變相。 T2225_.61.0292c19: 攝相而説嘆。初諸佛舞廣大者。從爾時世 T2225_.61.0292c20: 尊至祕明末。於中三門。一擧報。二明行。三 T2225_.61.0292c21: 護念。此初擧報也 T2225_.61.0292c22: 復入一切至三摩地。六卷云。復入一切如來 T2225_.61.0292c23: 舞供養三摩地所生金剛三摩地已。釋曰。此 T2225_.61.0292c24: 第二明行也。先明佛入三昧耶。一切菩薩 T2225_.61.0292c25: 神通遊戲。上供諸佛下利衆生。自在智印 T2225_.61.0292c26: 名此爲舞。北方是業平等三昧故以舞爲供
T2225_.61.0292c29: 生作種種戲行。現種種戲舞類之相。即普 T2225_.61.0293a01: 現色身隨類作六道之形等也。舞謂種種神 T2225_.61.0293a02: 變幻作之事。隨事示現。其類衆多不可備 T2225_.61.0293a03: 言也。又云。舞是戲也。復普現色身隨類曲 T2225_.61.0293a04: 成作種種應。此非眞實。但如幻耳。是故 T2225_.61.0293a05: 名爲如來之舞。猶如舞者能悦可衆人之 T2225_.61.0293a06: 心。雖種種意解不同皆令心悦。佛亦如是
T2225_.61.0293a09: 即別名也。又 ![]() ![]() T2225_.61.0293a10: 也。供養之總也。又具般若義。般若是最上
T2225_.61.0293a13: 波羅蜜。具如彼 T2225_.61.0293a14: 一切如來至帝曳。六卷云。從其心出一切 T2225_.61.0293a15: 如來大天女。説陀羅尼曰。跋折羅涅哩帝曳
T2225_.61.0293a21: 所謂舞也。第七卷云。如來大施者。所謂大
T2225_.61.0293a26: 遊戲義神變義。乃至如是遊戲即是菩薩自
T2225_.61.0293a29: 從一切如來心。出種種廣大儀式舞供養。 T2225_.61.0293b01: 於舞供養儀式即彼薄伽梵執金剛。釋曰。從 T2225_.61.0293b02: 此已下至如來身。是第二頌祕密神變相。文 T2225_.61.0293b03: 分爲二。初依因。二顯實。此初依因也。先 T2225_.61.0293b04: 明佛心所現之相也。舞廣大儀者。是虚空庫 T2225_.61.0293b05: 菩薩異名。供養總稱。故理趣釋云。時薄伽梵 T2225_.61.0293b06: 種種供養藏廣大儀式如來者。是虚空庫菩
T2225_.61.0293b09: 爲一切世界微塵等如來身。六卷同此。釋曰。 T2225_.61.0293b10: 此顯實也。如前可知 T2225_.61.0293b11: 復聚爲一至大天女。六卷云。復同一體性 T2225_.61.0293b12: 爲金剛舞大天女。釋曰。從此至偈末。是第 T2225_.61.0293b13: 三頌攝相而説嘆。文分爲二。初攝相。後説 T2225_.61.0293b14: 歎。此即攝相也 T2225_.61.0293b15: 依世尊不空至安立佛供養。六卷云。依不空 T2225_.61.0293b16: 成就王如來左邊月輪。説此嗢陀南曰。我 T2225_.61.0293b17: 爲舞供養。從大利益生。以金剛舞儀。能 T2225_.61.0293b18: 成佛供養。釋曰。此即説嘆爲二。初明住月 T2225_.61.0293b19: 輪可知。後説偈奇嘆。亦爲二。初二句嘆 T2225_.61.0293b20: 智印體 廣供養者具應云廣大供養。即此 T2225_.61.0293b21: 此尊之異稱。故宋譯云大哉廣大我供養。第 T2225_.61.0293b22: 二句明廣大供相。舞是供養總故云作諸供 T2225_.61.0293b23: 養故。宋譯云廣作一切供養事。按故梵云迦
T2225_.61.0293b26: 卷云從大利益生。四卷云能作利益遍世間。
![]() ![]() ![]() T2225_.61.0293c02: 三句明供養業以爲所由。舞是供養總稱 T2225_.61.0293c03: 故。由金剛舞儀。安立一切供養故。云安立 T2225_.61.0293c04: 佛供養。宋譯云。以金剛舞法用故安立諸 T2225_.61.0293c05: 佛妙供養。疏云。言舞儀者舞即表顯如來 T2225_.61.0293c06: 遊戲神通。淨佛國土成就衆生也。儀是儀 T2225_.61.0293c07: 式。起如來事業及衆生事業。作善巧智及自 T2225_.61.0293c08: 受用智等是爲儀式。由此儀式建立無邊 T2225_.61.0293c09: 廣大供養故。云金剛舞安立佛供養 T2225_.61.0293c10: 一切如來至祕密供養。釋曰。此第二總結。亦 T2225_.61.0293c11: 分爲二。初結別名。有四箇句。四句皆以一 T2225_.61.0293c12: 切如來爲其句頭。意明皆是毘盧遮那如 T2225_.61.0293c13: 來化出也。於中第一及第四云無上。第一 T2225_.61.0293c14: 是菩提心供養故云無上。第四供養總故嘆 T2225_.61.0293c15: 云無上。或可初後爲言。中間自顯也。如是 T2225_.61.0293c16: 一切下次結部類。對次外供受教令供云 T2225_.61.0293c17: 祕密。祕密即内供也。疏云別本中題此四供 T2225_.61.0293c18: 養。云毘盧遮那外供養四方如來。心要中 T2225_.61.0293c19: 明此四供養。云已上四菩薩内供養者。毘 T2225_.61.0293c20: 盧遮那之所化出故名爲内供。由供養外四 T2225_.61.0293c21: 佛故亦名爲外供。二文各據一義 T2225_.61.0293c22: 爾時世尊不動如來。六卷云。爾時阿閦鞞 T2225_.61.0293c23: 世尊。釋曰。從此已下第二四方如來。各化 T2225_.61.0293c24: 一金剛女供養毘盧遮那如來門。於中爲 T2225_.61.0293c25: 二。初明四供。後明總結。初中爲四。一一切 T2225_.61.0293c26: 如來香供養。二一切如來花供養。三一切如 T2225_.61.0293c27: 來燈供養。四一切如來塗香供養。此即初 T2225_.61.0293c28: 也。心要云。阿閦如來於内心中流出焚香 T2225_.61.0293c29: 菩薩。供養毘盧遮那如來。其香雲海遍周法 T2225_.61.0294a01: 界。見聞覺知者能生適悦。能遍入諸佛體 T2225_.61.0294a02: 中悦樂歡喜。此乃金剛焚香菩薩作大佛事 T2225_.61.0294a03: 供養也。次隨文釋。亦分爲三。爲頌曰。諸佛 T2225_.61.0294a04: 能悦澤。祕密神變相。攝相而説嘆。初諸佛 T2225_.61.0294a05: 能悦澤者。從爾時不動至祕明末。於中 T2225_.61.0294a06: 三門不同。一擧身。二明行。三護念。此初擧 T2225_.61.0294a07: 身也。已下四佛主各各三昧故不云婆伽 T2225_.61.0294a08: 梵。但云不動如來等。是以無顯體義。故六
T2225_.61.0294a11: 奉答毘盧至三摩地。六卷云。復爲隨別供 T2225_.61.0294a12: 養毘盧遮那如來故。入一切如來能爲滋潔 T2225_.61.0294a13: 三摩地所生金剛三摩地已。釋曰。此第二明 T2225_.61.0294a14: 行也。文分爲二。初明入三昧之由。故置故 T2225_.61.0294a15: 字。故者即第五轉聲也。前毘盧遮那如來化 T2225_.61.0294a16: 出金剛天女。外供養四方如來。四佛不可 T2225_.61.0294a17: 不答恩顧。是故彼四佛各化一金剛女。供 T2225_.61.0294a18: 養毘盧遮那世尊。今此一段是東方不動尊 T2225_.61.0294a19: 奉答之文。故云奉答毘盧遮那佛等。疏云。此
T2225_.61.0294a25: 爲悦樂。澤即滋澤。故四卷云能以滋茂三昧 T2225_.61.0294a26: 耶。宋譯云大笑三昧耶。笑即悦樂。喜菩薩 T2225_.61.0294a27: 眞言 ![]() ![]() ![]() ![]() ![]()
![]() ![]() T2225_.61.0294b01: 衆生。能生適悦。入諸佛體中。悦樂歡喜。故 T2225_.61.0294b02: 云能適悦三昧耶。三昧耶者是等持義如前。 T2225_.61.0294b03: 所生者明所生加持名。皆准前知。疏引大
T2225_.61.0294b06: 一切如來至日囉杜閉。六卷云。從其心出 T2225_.61.0294b07: 一切如來香綵女。説陀羅尼曰。跋折羅 T2225_.61.0294b08: 度鞞。釋曰。此第三護念也。文分爲二。初明 T2225_.61.0294b09: 三昧耶從自心出。言婢使者。婢梵云 ![]() ![]()
![]() ![]() T2225_.61.0294b12: 無動尊主焚香供養故。云主香綵女。實是 T2225_.61.0294b13: 如來智用表三昧義。故眞言加女聲也。是 T2225_.61.0294b14: 從佛智心出故云從自心出。次祕明句義
![]() ![]() ![]() ![]() T2225_.61.0294b18: 即熏入也。又 ![]()
T2225_.61.0294b21: 如熏。又 ![]() T2225_.61.0294b22: ![]() T2225_.61.0294b23: 鈴亦具歡喜義。前引心要云遍入諸物體中 T2225_.61.0294b24: 悦樂歡喜。謂阿閦尊大圓鏡智與淨阿頼耶 T2225_.61.0294b25: 眞如相應。得菩提心大悦樂故。以此供養 T2225_.61.0294b26: 毘盧遮那。故云能遍入體中等。皆是祕明 T2225_.61.0294b27: 義也 T2225_.61.0294b28: 從一切如至持金剛。六卷云。説陀羅尼時 T2225_.61.0294b29: 從一切如來心即彼婆伽梵執金剛。釋曰。 T2225_.61.0294c01: 從此已下至如來身。是第二頌祕密神變相。 T2225_.61.0294c02: 文分爲三。初依因。次普遍。後顯實。此即 T2225_.61.0294c03: 依因也。一切諸佛示現神變必有依因。謂 T2225_.61.0294c04: 從如來智入普賢心。今此婆伽梵執金剛 T2225_.61.0294c05: 有此智心故。以爲因。具如前 T2225_.61.0294c06: 爲種種儀至剛界出已。六卷云。以爲無量 T2225_.61.0294c07: 種種莊嚴供養衆香煙雲。遍滿一切金剛界。 T2225_.61.0294c08: 釋曰。此次普遍也。種種儀者。儀謂儀式。宋 T2225_.61.0294c09: 譯及兩本並無儀字。上句明能遍香體。舒 T2225_.61.0294c10: 遍不正明普遍義。金剛者是對次一切虚空 T2225_.61.0294c11: 界等。金剛界者謂本性菩提心。亦即諸佛果 T2225_.61.0294c12: 心。香表菩提心遍滿義。阿閦尊主菩提心 T2225_.61.0294c13: 故以香供養。顯發菩提心故云舒遍一切
T2225_.61.0294c17: 成諸善無功用心。前初地中明心。梵云質 T2225_.61.0294c18: 多。即慮知心。對身口故。今此梵云纈唎 T2225_.61.0294c19: 陀耶。此云肉團心。對餘藏故。又第二十七
T2225_.61.0294c22: 契如名金剛界。界者性也。由契性故堅 T2225_.61.0294c23: 如金剛不可損壞。由成智故利如金剛壞 T2225_.61.0294c24: 難壞惑。故十地受職分内名金剛莊嚴臆徳
T2225_.61.0294c27: 謂不思議法界標幟也。復次深祕釋者。方壇
T2225_.61.0295a01: 一切智智。故今云一切金剛界。謂此香周遍 T2225_.61.0295a02: 因界熏發本具菩提心。遍滿果界能入體 T2225_.61.0295a03: 中悦樂歡喜。故云舒遍一切等。入十七尊義 T2225_.61.0295a04: 述曰。金剛香菩薩以香清淨智。發金剛界 T2225_.61.0295a05: 自然名稱之香。入一切心以爲止留之事
T2225_.61.0295a08: 從彼燒香至如來身雲。六卷云。又從香雲海 T2225_.61.0295a09: 中出一切世界微塵等如來身。釋曰。此第 T2225_.61.0295a10: 三顯實也。香雲是依。佛身即正。依者金剛 T2225_.61.0295a11: 界自然之香。正者金剛界自然之身。論依則 T2225_.61.0295a12: 是依。論正則是正。依正不二同一體性。爲 T2225_.61.0295a13: 利群生故。於一金剛界示差別相。是云 T2225_.61.0295a14: 顯實。即是實相神用實智妙相也 T2225_.61.0295a15: 復聚一至天女身。六卷云。復同一體性爲金 T2225_.61.0295a16: 剛燒香天女身。釋曰。從此已下是第三頌 T2225_.61.0295a17: 攝相而説嘆。文分爲二。初攝相。後説嘆。 T2225_.61.0295a18: 此即攝相也。如來加持力及法界力故。攝 T2225_.61.0295a19: 塵數佛身聚爲一體香身也 T2225_.61.0295a20: 依世尊至疾證菩提。六卷云。依阿閦鞞如來 T2225_.61.0295a21: 金剛摩尼樓閣左角月輪中。説此嗢陀南曰。 T2225_.61.0295a22: 我爲大供養。能令普滋澤。入諸衆生身。令 T2225_.61.0295a23: 速證菩提。釋曰。此即説嘆爲二。初明住月 T2225_.61.0295a24: 輪以表住菩提心。一切諸菩薩無不依此 T2225_.61.0295a25: 住故。然此經及宋譯四尊皆云世尊金剛摩 T2225_.61.0295a26: 尼樓閣隅左邊月輪而住 世尊者爲指毘盧 T2225_.61.0295a27: 遮那耶。爲指四佛耶。縱使指四佛。或指毘 T2225_.61.0295a28: 盧遮那。云左邊月輪者其義難解矣。然兩 T2225_.61.0295a29: 經焚香尊章。云阿閦鞞如來金剛摩尼峯樓 T2225_.61.0295b01: 閣左角月輪中。南西北三尊皆云毘盧遮那
T2225_.61.0295b04: 遮那乎。又聖位經云。金剛焚香住東南角寶
T2225_.61.0295b08: 初二句總嘆智身。焚香雲海遍至法界以 T2225_.61.0295b09: 爲其義。法界有二。一謂至諸佛理法界。一 T2225_.61.0295b10: 至衆生事法界。事理悉遍故云大供養。大 T2225_.61.0295b11: 名不思議。事理不礙平等遍至即不思議也。 T2225_.61.0295b12: 又對前後章。當云奇哉香供養。然云大者 T2225_.61.0295b13: 東方大圓鏡智。亦對餘智獨得大名。大圓 T2225_.61.0295b14: 鏡智所謂紇哩娜野心摩訶薩意處。故稱云 T2225_.61.0295b15: 大。摩訶者本性大我普賢大菩提心。故普賢
T2225_.61.0295b18: 者摩訶薩意處菩提心體也。遍至理界悦樂 T2225_.61.0295b19: 諸佛。遍至事界滋澤衆生。故云悦澤。悦澤
T2225_.61.0295b22: 所謂眞如。其體清淨離諸戲論。故云具端
T2225_.61.0295b25: 也。由薩埵遍入者。明第四句所由也。薩埵 T2225_.61.0295b26: 者焚香尊之異名。是東方尊之所化。其體眞 T2225_.61.0295b27: 如故云薩埵。薩埵所謂摩訶薩意處。是雲 T2225_.61.0295b28: 香體也。遍入即熏義。應知薩埵遍入即是眞 T2225_.61.0295b29: 如熏。言由薩埵遍入故速令證菩提。是東 T2225_.61.0295c01: 方菩提心尊所供養故。明其功能云疾證 T2225_.61.0295c02: 菩提。對次章其異可知。然兩經云。入諸
T2225_.61.0295c05: 與今同也 T2225_.61.0295c06: 爾時世尊寶生如來。六卷云。爾時寶生如 T2225_.61.0295c07: 來。釋曰。從此已下第二明四方如來。各 T2225_.61.0295c08: 化一金剛女供養毘盧遮那門中。第二一 T2225_.61.0295c09: 切如來金剛花供養菩薩三摩地。一切如來 T2225_.61.0295c10: 寶莊嚴具供養三摩地智也。心要云。香已供 T2225_.61.0295c11: 養。寶生如來於内心流出微妙覺花。而奉 T2225_.61.0295c12: 獻毘盧遮那如來。由金剛寶蓮其花開敷光 T2225_.61.0295c13: 明厥色鮮美。福徳之聚種種莊嚴。能施有 T2225_.61.0295c14: 情安樂之願。此乃金剛花菩薩之妙用也。次 T2225_.61.0295c15: 釋經文。大分爲三。爲頌曰。諸佛承旨心。祕 T2225_.61.0295c16: 密神變相。攝相而説嘆。初諸佛承旨心者。 T2225_.61.0295c17: 從爾時世尊至祕明末。於中亦三門不同。 T2225_.61.0295c18: 一擧身。二明行。三護念。爾時寶生如來者此 T2225_.61.0295c19: 初擧身也 T2225_.61.0295c20: 奉答毘盧至三摩地。六卷云。爲外供養世尊 T2225_.61.0295c21: 毘盧遮那故。入寶莊嚴具供養三摩地所生 T2225_.61.0295c22: 金剛三摩地已。釋曰。此第二明行也。爲二。 T2225_.61.0295c23: 初明佛入三昧耶之故。如前可知。入寶莊 T2225_.61.0295c24: 嚴等正明入三昧耶。即是祕明之號也。寶謂 T2225_.61.0295c25: 如來所證大功徳寶。所謂平等性智無盡莊 T2225_.61.0295c26: 嚴金剛覺華。以此莊嚴法界故云莊嚴。以 T2225_.61.0295c27: 此寶莊嚴奉答謝毘盧遮那故。云供養三 T2225_.61.0295c28: 昧耶。次明所生加持名。如前可知
T2225_.61.0296a02: 折羅補瑟鞞。釋曰。此第三護念也。文亦爲 T2225_.61.0296a03: 二。初明三昧耶從自心出。言承旨者謂 T2225_.61.0296a04: 受佛教旨爲供養。故云承旨。宋譯云一切 T2225_.61.0296a05: 如來鉢羅帝訶陵大明妃。應是承旨梵名。今 T2225_.61.0296a06: 未撿得。疏云。此等天女各有三義。一者婢 T2225_.61.0296a07: 使。二是承旨。三者女使。雖各具三義。譯者 T2225_.61.0296a08: 從一義偏立名也。初後二大從婢使義。第
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T2225_.61.0296a13: 藏。故心要云金剛寶蓮。始本雖異其性堅 T2225_.61.0296a14: 實。二乘外道世間八風不能動壞。故云金 T2225_.61.0296a15: 剛。由毘盧遮那鬘供養故。本具覺花開敷莊
T2225_.61.0296a18: 華開敷佛。身相金色普放光明。如住離垢 T2225_.61.0296a19: 三昧之標相。始自菩提心種子長養大悲
T2225_.61.0296a22: 花供。而實毘盧遮那者。衆生本具自性清淨 T2225_.61.0296a23: 心。一切衆生從本已來。即是華臺之藏。四種 T2225_.61.0296a24: 煩惱常自在故。爲彼自覆弊不能覺知。猶 T2225_.61.0296a25: 如蓮花在於泥中。今從祕明流出覺華光 T2225_.61.0296a26: 明。供養衆生本具毘盧遮那。破彼迷闇開 T2225_.61.0296a27: 其心花。若有衆生持此祕明者。雖是凡 T2225_.61.0296a28: 夫即同大覺。是即護念之意也。 ![]() T2225_.61.0296a29: 云如如字。即平等性智本具覺花。上點入證。 T2225_.61.0296b01: 證得如如心藏開敷。猶如盛敷蓮花。謂之 T2225_.61.0296b02: 萬徳莊嚴花開敷也。又 ![]() T2225_.61.0296b03: 此章中皆云供養。至文當悉 T2225_.61.0296b04: 從一切如至持金剛。六卷云。説此陀羅尼時 T2225_.61.0296b05: 從一切如來即彼婆伽梵執金剛。釋曰。從 T2225_.61.0296b06: 此已下至如來身。是第二頌祕密神變相。文 T2225_.61.0296b07: 分爲三。初依因。次普遍。後顯實。此初依因 T2225_.61.0296b08: 也。如前可知 T2225_.61.0296b09: 爲一切花供養嚴飾舒遍一切虚空界出已。 T2225_.61.0296b10: 六卷云。爲一切供養莊嚴花遍虚空。釋曰。 T2225_.61.0296b11: 此第二普遍也。前依因者是普賢心。無處 T2225_.61.0296b12: 不遍義。以無處不遍故。以佛神力故爲花 T2225_.61.0296b13: 供養雲海。舒遍一切虚空界也。是南方三 T2225_.61.0296b14: 昧故云遍虚空界。對前舒遍一切金剛界等。 T2225_.61.0296b15: 其異可知 T2225_.61.0296b16: 從彼一切至如來身出已。六卷云。復從莊嚴 T2225_.61.0296b17: 花中出一切世界微塵等如來身已。釋曰。 T2225_.61.0296b18: 此第三顯實也 彼一切花供養者。即是無 T2225_.61.0296b19: 染智所出。萬徳莊嚴覺花智印。此經宗有智 T2225_.61.0296b20: 則有身故。從智出微塵數身也 T2225_.61.0296b21: 復聚爲一至天女形。六卷云。復一體性爲金 T2225_.61.0296b22: 剛承旨花供養天女身。釋曰。是第三頌攝相 T2225_.61.0296b23: 而説嘆。文分爲二。初攝相。後説嘆。此即 T2225_.61.0296b24: 攝相也 T2225_.61.0296b25: 依如來金至速疾獲供養。六卷云。依毘盧遮 T2225_.61.0296b26: 那世尊金剛摩尼峯樓閣左角月輪。説此嗢 T2225_.61.0296b27: 陀南曰。我是花供養。能爲寶莊嚴。供養諸 T2225_.61.0296b28: 如來。令速獲菩提。釋曰。此即説嘆爲二。初 T2225_.61.0296b29: 明住月輪 如來金剛摩尼者。前後三尊皆 T2225_.61.0296c01: 云世尊。獨於此章云如來何耶。宋譯及兩 T2225_.61.0296c02: 本四尊皆云世尊。若准諸本。今經恐是梵 T2225_.61.0296c03: 本寫誤。次釋偈者。第一句正明智印體。所 T2225_.61.0296c04: 謂金剛覺花。花是莊嚴義故。次句云能作諸 T2225_.61.0296c05: 莊嚴。理趣釋云。莊嚴清淨句是菩薩位者。由
T2225_.61.0296c08: 此云萬徳莊嚴覺花開敷。以此上献諸佛 T2225_.61.0296c09: 下施衆生。因果等莊嚴故云能作諸莊嚴。後 T2225_.61.0296c10: 二句明花供本。從平等性智而起。寶性者 T2225_.61.0296c11: 即平等性也。寶種子 ![]() T2225_.61.0296c12: 即是平等性智。故聖位云證無染智。無染智 T2225_.61.0296c13: 即如如無垢平等性智也。或可。如來謂因位 T2225_.61.0296c14: 如來。寶性即佛性。故佛性亦云寶王如來 T2225_.61.0296c15: 性。一切衆生等具佛性。以此供養因如來 T2225_.61.0296c16: 令佛性顯現。故云速疾獲供養。然上云速 T2225_.61.0296c17: 證菩提。次云獲一切佛眼。獨於南方云獲 T2225_.61.0296c18: 供養者。供養梵云 ![]() ![]() ![]() ![]()
T2225_.61.0296c21: 速獲菩提。菩提即覺花也。聖位云。開敷心 T2225_.61.0296c22: 花證無染智 T2225_.61.0296c23: T2225_.61.0296c24: T2225_.61.0296c25: T2225_.61.0296c26: T2225_.61.0296c27: 沙門曇寂撰 T2225_.61.0296c28: 爾時世尊觀自在王如來。六卷云。爾時觀 T2225_.61.0296c29: 自在王如來。釋曰。從此以下第三明四方 T2225_.61.0297a01: 如來供養毘盧遮那門中。第三一切如來燈 T2225_.61.0297a02: 光明供養莊嚴菩薩三摩地。一切如來光明 T2225_.61.0297a03: 遍法界智也。心要云。花已供養未得光明。 T2225_.61.0297a04: 即觀自在王如來於内心中流出金剛智燈。 T2225_.61.0297a05: 承事供養毘盧遮那如來。光明照徹獲得 T2225_.61.0297a06: 眼清淨。内外障色悉咸覩見。於内智燈照 T2225_.61.0297a07: 一切法。本性清淨由若摩尼。百千光明無能 T2225_.61.0297a08: 映蔽。智慧之日由斯燈焉。此乃金剛燈菩薩 T2225_.61.0297a09: 智照也。次釋經文亦分爲三。爲頌曰。諸佛 T2225_.61.0297a10: 女使心。祕密神變相。攝相而説嘆。初諸佛 T2225_.61.0297a11: 女使心者。從爾時世尊至祕明末。於中三 T2225_.61.0297a12: 門。一擧身。二明行。三護念。是初擧身可知 T2225_.61.0297a13: 奉答世尊至三摩地。六卷云。復爲隨外供 T2225_.61.0297a14: 養世尊毘盧遮那故。入一切如來光明供養 T2225_.61.0297a15: 三摩地所生金剛三摩地已。釋曰。此第二明 T2225_.61.0297a16: 行也。亦爲二。初明入三昧耶之由。次入一 T2225_.61.0297a17: 切下。正明佛入三昧耶。一切如來光明者。 T2225_.61.0297a18: 即祕明之號也。謂内證金剛智燈故外放光 T2225_.61.0297a19: 明。遍照十方世界承事供養一切如來。能 T2225_.61.0297a20: 破一切衆生無明黒暗。故云光明。宋譯云 T2225_.61.0297a21: 燈供養三昧。燈表智體。光明即用也。次 T2225_.61.0297a22: 明所生加持名。如前可知 T2225_.61.0297a23: 一切如來至日囉路計。六卷云。從其心出 T2225_.61.0297a24: 現一切如來女使者。説陀羅尼曰。跋折羅路 T2225_.61.0297a25: 雞。釋曰。此第三護念也。亦分爲二。初明三 T2225_.61.0297a26: 昧耶從自心出。女使者宋譯云訥頂大明
![]() ![]() T2225_.61.0297b02: 世眞言釋云嚧迦。嚧迦世間也。即是暗冥 T2225_.61.0297b03: 之義。所謂無明也。側有阿聲即本無義也。
![]() ![]() T2225_.61.0297b06: 間暗冥即是眞明。名爲深般若。即是所謂
![]() ![]() T2225_.61.0297b10: 明。寶積第五十四云放光如來是也。燈體 T2225_.61.0297b11: 即光明。光明不離體故互相用也 T2225_.61.0297b12: 從一切如至持金剛。六卷云。説此陀羅尼時 T2225_.61.0297b13: 從一切如來心即彼薄伽梵執金剛。釋曰。從 T2225_.61.0297b14: 此以下至如來身出已。是第二頌祕密神變 T2225_.61.0297b15: 相。文分爲三。初依因。次普遍。後顯實。此初 T2225_.61.0297b16: 依因也 T2225_.61.0297b17: 出一切光明界供養嚴飾舒遍盡法界。六卷 T2225_.61.0297b18: 云。爲一切世界供養莊嚴光明出遍法界。 T2225_.61.0297b19: 釋曰。此第二普遍也。是西方法部三昧故云 T2225_.61.0297b20: 盡法界。對前金剛界及虚空界。其異可知。 T2225_.61.0297b21: 盡法界者。謂法界非一故云盡。疏第三云。 T2225_.61.0297b22: 經云。爾時毘盧遮那世尊。本昔誓願成就無 T2225_.61.0297b23: 盡法界度脱無餘衆生界故。一切如來同共 T2225_.61.0297b24: 集會。漸次證入大悲藏發生三摩地者。以 T2225_.61.0297b25: 如來本行菩薩道時立如是誓願。我當成 T2225_.61.0297b26: 就一切諸佛法界。悉皆度脱無餘衆生界。今 T2225_.61.0297b27: 所願已滿而應度衆不盡。以衆生無盡即 T2225_.61.0297b28: 法界亦無盡也。界有三種。所謂法界・心界・ T2225_.61.0297b29: 衆生界。離法界無別衆生界。衆生界即是 T2225_.61.0297c01: 法界。離心界無別法界。法界即是心界。當 T2225_.61.0297c02: 知此三種無二無別。爲欲轉釋法界義故。
T2225_.61.0297c05: 一心。故云三種無別。攝三爲二。謂理及 T2225_.61.0297c06: 事。法界心界理也。衆生界事也。周遍如是 T2225_.61.0297c07: 事理法界故。云舒遍盡法界也 T2225_.61.0297c08: 從彼一切至如來身出已。六卷云。從彼光明 T2225_.61.0297c09: 中復出一切世界微塵等如來身已。釋曰。 T2225_.61.0297c10: 此即顯實也。光明是智。身即是色。智爲身 T2225_.61.0297c11: 故。如來色身猶如金剛界更無有壞。是以 T2225_.61.0297c12: 此身顯現稱云顯實。應知三輪皆實名實 T2225_.61.0297c13: 相身。如是妙身不出而出。出而不出。所謂 T2225_.61.0297c14: 不起滅定而現威儀。今且約衆生故云出 T2225_.61.0297c15: 已 T2225_.61.0297c16: 復聚爲一至明天女身。六卷云。復同一體性 T2225_.61.0297c17: 爲金剛光明天女身。釋曰。從此已下至偈 T2225_.61.0297c18: 末。是第三偈攝相而説歎。文分爲二。初攝 T2225_.61.0297c19: 相。後説嘆。此即初也 T2225_.61.0297c20: 依世尊金至一切佛眼。六卷云。依毘盧遮那 T2225_.61.0297c21: 金剛摩尼峯樓閣左角邊月輪中。説此嗢陀 T2225_.61.0297c22: 南曰。我爲光供養。是大清淨燈。具此光 T2225_.61.0297c23: 明時。疾得諸佛眼。釋曰。此即説歎爲二。初 T2225_.61.0297c24: 明住月輪如文。後正説偈奇嘆亦爲二。初 T2225_.61.0297c25: 二句正嘆智身也。於中第一句先自奇嘆。 T2225_.61.0297c26: 我廣大者。東方破見惑。南方破修惑。今破 T2225_.61.0297c27: 根本無明。故聖位云破一切衆生無明住地。 T2225_.61.0297c28: 勝鬘經云。無明住地其力最大。疏第九明不 T2225_.61.0297c29: 動降伏中云。大自在天三千世界之主。即是 T2225_.61.0298a01: 衆生自心。所謂無始無明住地。於諸惑中
T2225_.61.0298a04: 内心大我。所謂般若燈。以此大我滅除三 T2225_.61.0298a05: 千界主我慢高擧者也。宋譯經第七云。具徳 T2225_.61.0298a06: 金剛手説頌曰。大哉一切正覺尊。微妙金剛 T2225_.61.0298a07: 我廣大。由廣大性微妙故。普能舒遍於三
![]() ![]() T2225_.61.0298a10: 句正明智印。内心大我顯現。即是無量壽尊 T2225_.61.0298a11: 成覺三昧。稱此云燈。燈即所謂西方智慧 T2225_.61.0298a12: 身。微妙清淨更無與等。故云端嚴。如上辨 T2225_.61.0298a13: 之。端嚴梵語含清淨義。故兩本云以爲清淨 T2225_.61.0298a14: 燈。應知端嚴即清淨義也。以此妙法上獻 T2225_.61.0298a15: 諸佛燈燈無盡。下化衆生破無明暗。故 T2225_.61.0298a16: 云供養。次二句明燈功徳。初句明所由 T2225_.61.0298a17: 具光明者。具有二義。本性具及薫修具。以 T2225_.61.0298a18: 本性具故遇於如是大燈因縁。如法修行 T2225_.61.0298a19: 則薫發本性。而得大知見明燈。謂之獲得 T2225_.61.0298a20: 一切佛眼 一切佛眼者。所謂普眼也。藏
T2225_.61.0298a24: 云。猶見諸法實相名爲普眼。所謂見於
![]() ![]() ![]() ![]() T2225_.61.0298a27: 諸法實相故能破根本無明。而成大明故
T2225_.61.0298b03: 然智慧遍覺一切法。如盛敷蓮花無有點
T2225_.61.0298b09: 是心實際。心實際亦復不可得。故曰極無自 T2225_.61.0298b10: 性心生也。此心望前二劫。猶如蓮花盛敷。 T2225_.61.0298b11: 故驗知。見一切佛者。即見心實盛敷蓮花。 T2225_.61.0298b12: 即是佛眼也 T2225_.61.0298b13: 爾時世尊不空成就如來。六卷云。爾時不 T2225_.61.0298b14: 空成就如來。釋曰。從此已下第四明四方如 T2225_.61.0298b15: 來供養毘盧遮那中。第四一切如來塗香供 T2225_.61.0298b16: 養三摩地智也。心要云。燈已供養未得清 T2225_.61.0298b17: 涼。即不空成就如來於内心中流出金剛塗 T2225_.61.0298b18: 香菩薩。執持香印供養毘盧遮那如來。此 T2225_.61.0298b19: 妙塗香能除一切有情欝熱之疾。能獲如來 T2225_.61.0298b20: 五分法身戒定慧解脱解脱知見。莊嚴其體 T2225_.61.0298b21: 亦能證得清涼菩提之心廣大圓滿。此乃金 T2225_.61.0298b22: 剛塗香菩薩供養也。今隨文釋。亦分爲三。 T2225_.61.0298b23: 爲頌曰。諸佛婢使心。祕密神變相。攝相而 T2225_.61.0298b24: 説嘆。初諸佛婢使心者。從爾時世尊至祕 T2225_.61.0298b25: 明末。於中爲三。一擧身。二明行。三護念。爾 T2225_.61.0298b26: 時世尊等初擧身也 T2225_.61.0298b27: 奉答毘盧至三摩地。六卷云。復爲隨外供 T2225_.61.0298b28: 養毘盧遮那故。入一切如來塗香供養三摩 T2225_.61.0298b29: 地。所生名金剛三摩地已。釋曰。即第二 T2225_.61.0298c01: 明行爲二。初明入三昧耶之由如文。入一 T2225_.61.0298c02: 切下。正明佛入三昧耶也。塗香供養者。是 T2225_.61.0298c03: 祕明之號也 T2225_.61.0298c04: 一切如來至日囉巘題。六卷云。從其心出 T2225_.61.0298c05: 現一切如來婢使者。説陀羅尼曰。跋折羅 T2225_.61.0298c06: 騫提。釋曰。此第三護念也。亦分爲二。初 T2225_.61.0298c07: 明三昧耶從自心出 婢使者。宋譯云際
T2225_.61.0298c15: 也。故 ![]() ![]() ![]() ![]() ![]() T2225_.61.0298c16: 是法界。法界即法身。法身即微細無礙。應知 T2225_.61.0298c17: ![]() ![]() ![]() ![]() ![]() T2225_.61.0298c18: 云食香。婆沙第七十明中有色云。問。中有 T2225_.61.0298c19: 微細。一切牆壁山厓樹等皆不能礙。此彼中 T2225_.61.0298c20: 有爲相礙耶。有作此説。此彼中有亦不相
![]() ![]() T2225_.61.0298c23: ![]() T2225_.61.0298c24: 身所得身。故云極微細。微細即五分法身。 T2225_.61.0298c25: 五分法身即成事智也。華嚴大疏二十一云。 T2225_.61.0298c26: 經。何等爲出世間法。所謂戒定惠解脱解 T2225_.61.0298c27: 脱知見。疏。無漏五蘊亦名無取五蘊。亦有 T2225_.61.0298c28: 二類。仍本名亦色等不與漏相應。故名 T2225_.61.0298c29: 爲無漏。二從已轉立名。即五分法身如今 T2225_.61.0299a01: 文是。欲顯戒等徳是可欣。從極果標以 T2225_.61.0299a02: 出世。理實亦有世間戒等。戒定慧三上來頻 T2225_.61.0299a03: 釋。解脱即是離繋。名爲解脱知見。由離繋
T2225_.61.0299a06: 法身。即是護念也 T2225_.61.0299a07: 從一切如來至持金剛。六卷云。説此陀羅 T2225_.61.0299a08: 尼時。從一切如來心。即彼薄伽梵執金剛。 T2225_.61.0299a09: 釋曰。從此以下至如來身出已。是第二頌祕 T2225_.61.0299a10: 密神變相。文分爲三。初依因。次普遍後顯 T2225_.61.0299a11: 實。此即依因也 T2225_.61.0299a12: 出一切塗至一切法界。六卷云。爲一切如來 T2225_.61.0299a13: 塗香供養莊嚴而出。釋曰。此次普遍也。是 T2225_.61.0299a14: 北方尊羯磨通三故云一切法界。一切即北 T2225_.61.0299a15: 方稱號也。理趣經云。一切業平等現等覺
T2225_.61.0299a18: 法界故云普遍 T2225_.61.0299a19: 從彼一切至等如來身。六卷云。又從塗香 T2225_.61.0299a20: 出一切世界微塵等如來身。釋曰。此即顯實 T2225_.61.0299a21: 也。准前可知 T2225_.61.0299a22: 出已復聚爲至天女身。六卷云。復同一體性 T2225_.61.0299a23: 爲金剛塗香天女身。釋曰。從此至偈末。是 T2225_.61.0299a24: 第三頌攝相而説嘆。文分爲二。初攝相。後 T2225_.61.0299a25: 説嘆。此即攝相也 T2225_.61.0299a26: 依世尊金至與一切身。六卷云。依毘盧遮那 T2225_.61.0299a27: 金剛摩尼峯樓閣左角邊月輪中。説此嗢陀 T2225_.61.0299a28: 南曰。我塗香供養。殊妙悦意者。能以如來 T2225_.61.0299a29: 香。遍授一切身。釋曰。此即説嘆爲二。初 T2225_.61.0299b01: 明住月輪如文。次正説偈奇嘆。於中第 T2225_.61.0299b02: 一句正嘆智身。從成事智流出旃檀微妙 T2225_.61.0299b03: 香。承事供養法界諸佛。非但承事諸佛。令 T2225_.61.0299b04: 一切衆生本具戒香自然發起。故云塗香供 T2225_.61.0299b05: 養。第二句明智印功徳。 ![]() ![]() T2225_.61.0299b06: 云微細。前明 ![]() ![]() ![]() ![]() T2225_.61.0299b07: 微妙義也。又 ![]() ![]() ![]() ![]() T2225_.61.0299b08: 喜。又 ![]() ![]() T2225_.61.0299b09: 切有情欝熱之疾。能獲如來五分法身。故 T2225_.61.0299b10: 云微妙悦意。即是所謂悦意果也。第十六 T2225_.61.0299b11: 云。悦意果謂最後果。當知得是心地者。即 T2225_.61.0299b12: 是毘盧遮那如來也。第三句明次句所由。是 T2225_.61.0299b13: 此戒香如來悦意果而非世間香。故云如來 T2225_.61.0299b14: 香。授與一切身者。宋譯云普熏一切清淨身。 T2225_.61.0299b15: 清淨有二。本性清淨及離垢淨。如次衆生及 T2225_.61.0299b16: 諸佛也。由此智印故莊嚴諸佛救濟有情。 T2225_.61.0299b17: 故云授與一切身。一切者北方羯磨之稱號。 T2225_.61.0299b18: 即所謂佛事生事二種妙業也 T2225_.61.0299b19: 一切如來至受教令女。釋曰。此第二總結爲 T2225_.61.0299b20: 二。初結別名。此有四句。如次相配香花 T2225_.61.0299b21: 燈塗四種供養 一切如來智者。所謂心王 T2225_.61.0299b22: 菩提 大菩提支分者。所謂三十七分法。菩 T2225_.61.0299b23: 提心眷屬。其餘可知 如是一切下。二結部 T2225_.61.0299b24: 類。是此四尊受四如來教令。供養中央毘盧 T2225_.61.0299b25: 遮那。故云受教令女 T2225_.61.0299b26: 爾時世尊大毘盧遮那如來。六卷云。爾時 T2225_.61.0299b27: 世尊毘盧遮那。釋曰。從此已下第四明鉤索 T2225_.61.0299b28: 鎖鈴攝入四大護金剛。文分爲二。初明四 T2225_.61.0299b29: 大護。後明總結。初中爲四。一明一切如來 T2225_.61.0299c01: 鉤菩薩三摩地鉤召智。二明一切如來羂索 T2225_.61.0299c02: 大菩薩三摩地引持智。三明一切如來鉤鎖 T2225_.61.0299c03: 大菩薩三摩地堅縛智。四明一切如來攝入 T2225_.61.0299c04: 大菩薩三摩地歡喜智。都名一切如來執事 T2225_.61.0299c05: 智。出生義云。以能召請引持堅留歡喜之 T2225_.61.0299c06: 事。於一切道場而奉請教令。人天得之而 T2225_.61.0299c07: 集解脱之衆。聖賢用之而接迷倒之流。則 T2225_.61.0299c08: 塔之四門之外操其業用住位者是也。由 T2225_.61.0299c09: 四菩薩智之所發起焉。於此中。初明一 T2225_.61.0299c10: 切如來鉤菩薩三摩地一切如來三摩地鉤召 T2225_.61.0299c11: 智者。心要云。八供養已畢。四攝之事未圓。 T2225_.61.0299c12: 即毘盧遮那内心中流出金剛鉤菩薩而召 T2225_.61.0299c13: 集之。夫爲鉤者有四攝義。愛語・布施・利行・ T2225_.61.0299c14: 同事。而能運度無量衆生。復有難調衆魔 T2225_.61.0299c15: 而能折伏。亦能控制狂象而皆順從。即是 T2225_.61.0299c16: 大菩提心廣大圓滿。堅固猛利決定不退。亦 T2225_.61.0299c17: 能召集一切賢聖降臨道場。能滿一切眞 T2225_.61.0299c18: 言行菩薩速證悉地。此乃金剛鉤菩薩召集 T2225_.61.0299c19: 之智也。次隨文釋。大分爲三。爲頌曰。諸 T2225_.61.0299c20: 佛印主心。祕密神變相。攝相而説嘆。初諸 T2225_.61.0299c21: 佛印主心者。從爾時世尊至祕明末。亦有 T2225_.61.0299c22: 三門。一擧報。二明行。三護念。爾時世尊下 T2225_.61.0299c23: 初擧報也。是毘盧遮那如來大悲方便化出 T2225_.61.0299c24: 四攝菩薩。而出四門攝取一切衆生三昧 T2225_.61.0299c25: 故。云爾時世尊毘盧遮那等 T2225_.61.0299c26: 復入一切至三摩地。六卷云。復入一切如來 T2225_.61.0299c27: 三摩地鉤菩薩三摩地鉤三摩地。所生薩埵 T2225_.61.0299c28: 金剛三摩地。釋曰。此第二明行也 言復入 T2225_.61.0299c29: 乃至鉤三摩耶者。正明佛入等持也 一 T2225_.61.0300a01: 切如來三昧耶者。先擧總名。一切諸佛同 T2225_.61.0300a02: 用此鉤。諸佛道同故。云一切如來三昧耶 T2225_.61.0300a03: 也 鉤三昧耶者。是明別名。鉤即四攝也。故 T2225_.61.0300a04: 禮懺云一切如來四攝智金剛鉤菩薩。心要
T2225_.61.0300a08: 成實論云。一者布施衣食等物攝取衆生。二 T2225_.61.0300a09: 者愛語隨意語。言取彼意故。三者利行爲 T2225_.61.0300a10: 他求利助成他事。同事如共一船。憂喜同 T2225_.61.0300a11: 故。又大品經云。財法二種攝取衆生名爲 T2225_.61.0300a12: 布施。六波羅蜜爲衆生説名爲愛語。教化 T2225_.61.0300a13: 衆生令行六度名爲利行。以神通力種種 T2225_.61.0300a14: 變化入五種中。與諸衆生同其事業名爲
T2225_.61.0300a17: 四攝。例如慈在初具四無量。疏第一釋彌 T2225_.61.0300a18: 勒尊云。慈氏菩薩者。謂佛四無量心。今以
T2225_.61.0300a21: 及兩本。當云所生名薩埵金剛三摩地。恐是 T2225_.61.0300a22: 回文未盡。言如來智相遍入塵界。展轉復入 T2225_.61.0300a23: 顯發智用自在無礙。故云所生。此尊在東 T2225_.61.0300a24: 方持菩提心印故稱薩埵。所到之處無能 T2225_.61.0300a25: 壞者故云金剛。三摩地者名爲等念。其義 T2225_.61.0300a26: 如前 T2225_.61.0300a27: 一切如來至日囉矩 T2225_.61.0300a28: 一切如來都掌印主。説陀羅尼曰。嚩日羅 T2225_.61.0300a29: 盎倶施。釋曰。此第三護念也。文分爲二。 T2225_.61.0300b01: 初明印衆主從自心生也 一切印衆主 T2225_.61.0300b02: 者。一切印衆謂曼荼羅海會差別智印。故 T2225_.61.0300b03: 兩經下文云。爲一切如來衆多差別智印 T2225_.61.0300b04: 出現。此鉤印能鉤召衆多差別智印。集 T2225_.61.0300b05: 曼荼羅故云一切印衆主。一切印衆之主。 T2225_.61.0300b06: 依主釋也。主之爲言王也。王能召集群庶 T2225_.61.0300b07: 無不應命者。故王菩薩亦鉤爲印。鉤總 T2225_.61.0300b08: 具四義。亦四攝皆有主義。至文當悉。六 T2225_.61.0300b09: 卷云都掌印主。謂鉤能召集諸印故稱都 T2225_.61.0300b10: 掌。即是王義也。宋譯云。即引入一切如來
T2225_.61.0300b16: 鉤尊之三昧也。具如前引心要。種子 ![]() T2225_.61.0300b17: 體是生死義。二點除遣義亦涅槃義。除遣生 T2225_.61.0300b18: 死置不老不死之甘露界。即鉤義也 T2225_.61.0300b19: 從一切如至持金剛。六卷云。説此陀羅尼時 T2225_.61.0300b20: 從一切如來心即彼薄伽梵執金剛。釋曰。從 T2225_.61.0300b21: 此以下至如來身。是第二頌祕密神變相。文 T2225_.61.0300b22: 分爲三。初依因。二普遍。後顯實。此即依因 T2225_.61.0300b23: 也 T2225_.61.0300b24: 出一切如來一切印衆。六卷云。爲一切如來 T2225_.61.0300b25: 差別智印出現。釋曰。此即普遍也。所召聖 T2225_.61.0300b26: 衆無邊故。能召鉤印亦復無量。故云一切印 T2225_.61.0300b27: 衆。一切印衆即鉤印。故宋譯云。成一切如 T2225_.61.0300b28: 來引入三昧大印衆爲出現已。兩經與今 T2225_.61.0300b29: 有少異矣 T2225_.61.0300c01: 從彼一切至如來身。六卷云。從彼印出一 T2225_.61.0300c02: 切世界微塵等如來。釋曰。此顯實也。非但 T2225_.61.0300c03: 印衆普遍世界。所出如來亦遍一切世界。 T2225_.61.0300c04: 何故爾者。應度衆生無量無邊。能化佛身 T2225_.61.0300c05: 亦復無數。故云微塵等。所現佛身皆與實 T2225_.61.0300c06: 相不相違背。故云顯實也 T2225_.61.0300c07: 復聚爲一至大菩薩身。六卷云。還同一體 T2225_.61.0300c08: 性爲金剛鉤大菩薩身。釋曰。從此至偈末。 T2225_.61.0300c09: 是第三頌攝相而説嘆。文分爲二。初攝相。 T2225_.61.0300c10: 後説嘆。此即攝相也 T2225_.61.0300c11: 依世尊金至諸曼荼羅。六卷云。依於世尊金 T2225_.61.0300c12: 剛摩尼樓閣金剛中間月輪。鉤集一切如來 T2225_.61.0300c13: 三摩地已。説嗢陀南曰。我是佛所有。堅固 T2225_.61.0300c14: 三摩地。集諸三摩地。祇奉一切壇。釋曰。此 T2225_.61.0300c15: 即説嘆爲二。初明住月輪。金剛門中月輪 T2225_.61.0300c16: 者。是東方發菩提心門。故云金剛。聖位 T2225_.61.0300c17: 云。守菩提心戸住東門月輪。鉤召一切等 T2225_.61.0300c18: 者。三昧耶者謂本誓義。一切諸佛本立大誓 T2225_.61.0300c19: 願。令一切衆生皆悉得無上菩提。本誓已立 T2225_.61.0300c20: 衆生未盡。是以如來大悲現鉤三昧。警覺 T2225_.61.0300c21: 諸佛令臆本誓。故云鉤召一切如來三昧 T2225_.61.0300c22: 耶。第九疏云。言本誓者如來現證此三昧
T2225_.61.0300c25: 一切衆生皆至無上菩提。濟衆生界未盡以 T2225_.61.0300c26: 來。我之事業終不休息。若有衆生隨我本 T2225_.61.0300c27: 誓發此誠實言時。亦令彼所爲事業皆悉
T2225_.61.0301a01: 同。鉤即三昧耶。與今大異。兩經與今同 T2225_.61.0301a02: 也。次奇嘆偈。亦分爲二。初二句嘆智身。鉤 T2225_.61.0301a03: 誓者鉤攝衆生爲義。即是諸佛本誓。故云
T2225_.61.0301a06: 可違越義也。略而言之。即是戒義也。故知 T2225_.61.0301a07: 鉤誓者即四攝戒也。阿闍梨根本四重中第 T2225_.61.0301a08: 四戒。名不利衆生行。四攝爲體。應思之。又 T2225_.61.0301a09: 戒具鉤義。遺教經云。譬如黒蛇在汝室睡。
![]() ![]() ![]() ![]() T2225_.61.0301a12: 者正奇嘆也。如來本誓濟衆生界未盡以來 T2225_.61.0301a13: 終不休息。故云堅固。稱三昧耶云金剛誓
T2225_.61.0301a16: 生。故云遍鉤召。集諸曼荼羅者。正明功用。 T2225_.61.0301a17: 曼荼羅亦具染淨二種故云諸。諸佛是清淨 T2225_.61.0301a18: 曼荼羅故。云諸有智畫師既了知已成立大 T2225_.61.0301a19: 悲曼荼羅。衆生是雜染曼荼羅故。云無智 T2225_.61.0301a20: 畫師自運諸法根源畫作三界。今鉤召諸 T2225_.61.0301a21: 佛集諸曼荼羅者。意爲警覺深定臆持本 T2225_.61.0301a22: 誓。普度衆生開見本具曼荼羅故。故云集 T2225_.61.0301a23: 諸曼荼羅也 T2225_.61.0301a24: 爾時世尊。六卷亦同。釋曰。從此以下第二 T2225_.61.0301a25: 明四大護金剛中。第二一切如來金剛羂索 T2225_.61.0301a26: 菩薩三摩地引入智門也。心要云。既具鉤 T2225_.61.0301a27: 義。引接之事未圓。即毘盧遮那佛内心中流 T2225_.61.0301a28: 出金剛索菩薩。能禁制一切煩惱無明妄想 T2225_.61.0301a29: 昏闇之心。能縛一切苦輪令得解脱。復能 T2225_.61.0301b01: 等引禪定大菩提心。一切印衆皆來聚會。微 T2225_.61.0301b02: 塵佛刹咸悉降臨曼荼羅道場共作佛事。今 T2225_.61.0301b03: 隨文釋。大分爲三。爲頌曰。諸佛引入心。祕 T2225_.61.0301b04: 密神變相。攝相而説嘆。釋曰。諸佛引入心 T2225_.61.0301b05: 者。從爾時世尊至祕明末。於中亦三門。一 T2225_.61.0301b06: 擧報。二明行。三護念。爾時世尊者。此初擧 T2225_.61.0301b07: 報也 T2225_.61.0301b08: 復入一切至三摩地。六卷云。復入一切如來 T2225_.61.0301b09: 三摩地引入摩訶菩提薩埵三摩地已。釋曰。 T2225_.61.0301b10: 此第二明行也 復入乃至薩埵三昧耶者。 T2225_.61.0301b11: 是明佛入三昧耶。先標總名如前 引入 T2225_.61.0301b12: 摩訶薩三摩耶者。是明別名。引入者即索 T2225_.61.0301b13: 義。是祕明號也。境界經云。在先鉤召一切
T2225_.61.0301b16: 兼餘故云引入。即是一切如來方便引攝之 T2225_.61.0301b17: 用也。四攝皆是大悲薩埵事業故。云摩訶 T2225_.61.0301b18: 薩埵三昧耶者如前。所生等者明所生三 T2225_.61.0301b19: 摩地名。此智印能護念衆生。故云三摩地 T2225_.61.0301b20: 也 T2225_.61.0301b21: 一切如來至日囉播 T2225_.61.0301b22: 導引一切如來入使者。説陀羅尼曰。跋折 T2225_.61.0301b23: 羅跋捨。釋曰。此第三護念也。文分爲二。初 T2225_.61.0301b24: 明印入承旨從自心出 一切如來印入 T2225_.61.0301b25: 承旨者。一切如來印謂海會諸尊。所謂差別 T2225_.61.0301b26: 智印也。入謂引入即索義也。是引入一切如 T2225_.61.0301b27: 來印承旨故。云一切如來印入承旨。宋譯 T2225_.61.0301b28: 云。即引入一切如來印。鉢羅帝訶羅從自
T2225_.61.0301c02: 與宋譯不異。何者引入一切如來印承旨 T2225_.61.0301c03: 故。名爲入承旨故。鉢囉帝訶羅即是承旨梵 T2225_.61.0301c04: 名。前華供下亦有此梵名。今經云承旨天 T2225_.61.0301c05: 女。四卷云。導引一切如來入印使者。此經 T2225_.61.0301c06: 意一切如來以爲所引。通已成當成二種如 T2225_.61.0301c07: 來。印字爲使者名云入印使者。入印即索 T2225_.61.0301c08: 印也。是導引一切如來羂索智印故。云入 T2225_.61.0301c09: 印使者。與今經其意大異。六卷無印字。義 T2225_.61.0301c10: 即與四卷同也。疏云。從自心出導引一切 T2225_.61.0301c11: 賢聖。入於金剛道場亦承如來嚴旨故。云 T2225_.61.0301c12: 印入承旨。又承佛旨引出三乘泥濁。令入 T2225_.61.0301c13: 祕密佛乘故云引入。故分別聖位云。脱於
T2225_.61.0301c16: 入無盡莊嚴金剛道場也。次祕明句義云。
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T2225_.61.0301c21: 生脱於二乘實際淤泥。第五釋不動羂索 T2225_.61.0301c22: 云。羂索是菩提心中四攝方便。以此執繋不
![]() T2225_.61.0301c25: 子 ![]() ![]()
![]() T2225_.61.0301c29: 從一切如至持金剛。六卷云。説此陀羅尼時 T2225_.61.0302a01: 從一切如來心。即彼薄伽梵執金剛。釋曰。從 T2225_.61.0302a02: 此已下至如來身。是第二頌祕密神變相。文 T2225_.61.0302a03: 分爲三。初依因。次普遍。後顯實。此即初也」 T2225_.61.0302a04: 出一切如至引入印主。六卷云。爲一切如來 T2225_.61.0302a05: 衆多差別印出現。釋曰。此即普遍也。宋譯 T2225_.61.0302a06: 云。成一切如來引入三昧大印衆爲出現 T2225_.61.0302a07: 已。四卷云。以爲一切如來引入群印。六卷 T2225_.61.0302a08: 出上。此三本皆印衆義。隨考前後文。此三 T2225_.61.0302a09: 本文語雖異。四攝皆印衆義也。然今經鉤 T2225_.61.0302a10: 及鎖下云印衆。鈴及此章並云印主。前後 T2225_.61.0302a11: 不一准。又當章顯實文云。從彼一切如來引
T2225_.61.0302a14: 科。但云印主亦難決云寫誤。且期有智 T2225_.61.0302a15: 決耳。疏依印主義解。疏云。言印主者爲 T2225_.61.0302a16: 引一切衆之主故云印主。言印衆者。諸一 T2225_.61.0302a17: 切如來菩薩聖衆各持智印故名印衆。出 T2225_.61.0302a18: 現衆多引入智印遍周世界。故云出一切如 T2225_.61.0302a19: 來等也 T2225_.61.0302a20: 從彼一切至如來身。六卷云。又從彼印出 T2225_.61.0302a21: 一切世界微塵等如來身。釋曰。此顯實也如 T2225_.61.0302a22: 前 T2225_.61.0302a23: 復聚爲一至大菩薩身。六卷云。還同一體 T2225_.61.0302a24: 性爲金剛索大菩薩身。釋曰。從此以下至 T2225_.61.0302a25: 偈末。是第三頌。攝相而説歎。文分爲二。初 T2225_.61.0302a26: 攝相。後説歎。此即攝相也 T2225_.61.0302a27: 依世尊金至復引入此。六卷云。依於世尊金 T2225_.61.0302a28: 剛摩尼峯樓閣間月輪。引入一切如來已。 T2225_.61.0302a29: 説此嗢陀南曰。我是如來有。金剛堅羂索。 T2225_.61.0302b01: 設入諸微塵。我皆能引入。釋曰。此即説嘆。 T2225_.61.0302b02: 亦爲二初明住月輪。是南方寶部故云寶 T2225_.61.0302b03: 門間。聖位經云成衞護功徳戸。前東方是菩 T2225_.61.0302b04: 提心。南方即三十七覺分菩提心眷屬故云 T2225_.61.0302b05: 功徳戸。次説奇嘆偈亦爲二。初二句正嘆智 T2225_.61.0302b06: 身。初句如前。我堅者四攝中皆云堅固者。 T2225_.61.0302b07: 意明四攝金剛堅固菩提心中方便。故堅即 T2225_.61.0302b08: 總稱也。金剛索者正智印體也。後二句歎智 T2225_.61.0302b09: 身功用。智印妙力非但引入一切世界塵數 T2225_.61.0302b10: 聖賢。遊入諸界塵數。我皆能引入此金剛 T2225_.61.0302b11: 道場。利益衆生亦復然。故云設入諸微塵 T2225_.61.0302b12: 等 T2225_.61.0302b13: 爾時世尊。六卷亦同。釋曰。從此以下第三 T2225_.61.0302b14: 明四大護金剛中。第三一切如來鎖大菩薩 T2225_.61.0302b15: 三摩地堅縛智也。心要云。索義既辨制止之 T2225_.61.0302b16: 理未行。即毘盧遮那佛於内心中流出金 T2225_.61.0302b17: 剛鎖菩薩。其鎖是制止之義。能閉一切諸惡 T2225_.61.0302b18: 趣門起大慈悲。於一切有情生救護。能 T2225_.61.0302b19: 縛一切衆印及以如來使。倶由解脱得大 T2225_.61.0302b20: 涅槃。復令微塵海會如來於此道場住三 T2225_.61.0302b21: 摩地。心同密嚴佛會作大佛事。次隨文釋。 T2225_.61.0302b22: 亦分有三。爲頌曰。諸佛鎖縛心。祕密神變 T2225_.61.0302b23: 相。攝相而説歎。初諸佛鎖縛心者。從爾時 T2225_.61.0302b24: 世尊至祕明末。於中亦三門不同。一擧報。 T2225_.61.0302b25: 二明行。三護念。此即擧報也 T2225_.61.0302b26: 復入一切至三摩地。六卷云。復入一切如來 T2225_.61.0302b27: 三摩地鉤連鎖摩訶菩提薩埵三摩地。所生 T2225_.61.0302b28: 薩埵金剛三摩地已。釋曰。此第二明行也。初 T2225_.61.0302b29: 明佛入三昧耶。言一切如來三昧耶者。先 T2225_.61.0302c01: 擧總名 鎖大菩薩三昧耶者。是正明所入 T2225_.61.0302c02: 等持名。即別名也。堅固大智能縛諸佛令 T2225_.61.0302c03: 住金剛道場。亦能摧壞一切衆生無明堅縛。 T2225_.61.0302c04: 住止菩提涅槃大城。謂之鎖義。即是如來大 T2225_.61.0302c05: 悲勇健三昧故。云薩埵三昧耶。言所生者。 T2225_.61.0302c06: 明所生加持名。如前可知
T2225_.61.0302c09: 折羅娑普吒。釋曰。此第三護念也。文分爲 T2225_.61.0302c10: 二。初明縛一切如來使從自心出。疏云。一 T2225_.61.0302c11: 切如來三昧耶者。先標總名也。此解難依。 T2225_.61.0302c12: 今云。對前後文。一切如來者是總也。前後章 T2225_.61.0302c13: 中皆於此處無三昧耶言。故知三昧耶此章 T2225_.61.0302c14: 別號。非是總名也。當讀云三昧耶縛。故聖
T2225_.61.0302c17: 如來使者。又前後章於此處無一切如來 T2225_.61.0302c18: 語。故知一切如來使者。即使者名也。宋譯 T2225_.61.0302c19: 云三昧縛一切如來訥多。訥多即男使者也。 T2225_.61.0302c20: 疏云。此大薩埵即爲佛使能縛諸佛。故名 T2225_.61.0302c21: 爲使。非但縛住一切如來。亦能摧滅衆生 T2225_.61.0302c22: 二障。安置菩提涅槃之岸。故云縛一切如來 T2225_.61.0302c23: 使。又如來之言亦通凡夫。文云。隱爲如來 T2225_.61.0302c24: 藏。顯名爲法身。即是此義。通總縛住一切 T2225_.61.0302c25: 凡聖故。云縛一切如來使。是如來内證眞實 T2225_.61.0302c26: 之法。故云從自心出。次祕明句義云。 ![]() ![]() ![]()
![]() ![]() T2225_.61.0302c29: 壞義也。聖位云。以大悲誓繋縛而住。及 T2225_.61.0303a01: 摧一切衆生外道諸見。住無上菩提不退堅
T2225_.61.0303a04: 脱。此云不思議解脱。此乃鎖尊之堅縛三昧 T2225_.61.0303a05: 也 T2225_.61.0303a06: 從一切如至持金剛。六卷云。説此陀羅尼時 T2225_.61.0303a07: 從一切如來心。即彼薄伽梵執金剛。釋曰。從 T2225_.61.0303a08: 此至如來身。是第二頌祕密神變相。文分 T2225_.61.0303a09: 爲三。初依因。次普遍。後顯實。此初依因 T2225_.61.0303a10: 也 T2225_.61.0303a11: 出一切如來三昧耶縛爲印衆。六卷云。爲一 T2225_.61.0303a12: 切如來三摩地縛衆印出已。釋曰。此即普遍 T2225_.61.0303a13: 也。疏云。言一切如來三昧耶者是總標也。 T2225_.61.0303a14: 是亦難依。依前後章。一切如來者是總也。 T2225_.61.0303a15: 三摩耶以下此章別號 三昧耶縛者。謂大 T2225_.61.0303a16: 悲誓縛。謂如來大悲誓。縛一切衆生。皆悉 T2225_.61.0303a17: 置於涅槃大城。故云三昧耶縛。又三昧耶是 T2225_.61.0303a18: 平等義。上縛諸佛下縛衆生。生佛平等縛 T2225_.61.0303a19: 三昧故云三昧耶縛。即是諸佛道同事業故 T2225_.61.0303a20: 云一切如來 爲印衆者。衆生萬差故諸佛 T2225_.61.0303a21: 悲誓亦復非一。故云印衆。疏云。爲字是作 T2225_.61.0303a22: 也。今云。爲是語之辭。故諸本無爲字。宋譯 T2225_.61.0303a23: 云。成一切如來三昧縛大印衆爲出現已」 T2225_.61.0303a24: 從彼一切至如來身六卷云。又從衆印出現 T2225_.61.0303a25: 一切世間微塵等如來身已。釋曰。此即顯實 T2225_.61.0303a26: 也。鎖縛智印其數無量。普遍世界故云縛 T2225_.61.0303a27: 印衆。從其印衆示現塵數法界三輪。故云 T2225_.61.0303a28: 出一切世界等 T2225_.61.0303a29: 復聚爲一至大菩薩身。六卷云。還一體性 T2225_.61.0303b01: 爲金剛鎖大菩薩身。釋曰。從此至偈末。是 T2225_.61.0303b02: 第三頌攝相而説嘆。文分爲二。初攝相後 T2225_.61.0303b03: 説嘆。此即初也。收聚塵數如來三輪。爲一 T2225_.61.0303b04: 法界金剛鎖身。此即一體法身差無差義也」 T2225_.61.0303b05: 依世尊金至有情利故縛。六卷云。依世尊金 T2225_.61.0303b06: 剛摩尼寶峯樓閣法門間月輪。説此嗢陀南 T2225_.61.0303b07: 曰。我是佛所生。金剛堅鉤鎖。彼離衆縛者。 T2225_.61.0303b08: 爲利而受縛。釋曰。此即説嘆。亦爲二。初 T2225_.61.0303b09: 明住月輪。西門是大惠波羅蜜之所成就。 T2225_.61.0303b10: 法部三昧故云法門。聖位云守智慧戸住西 T2225_.61.0303b11: 門月輪。次釋偈者亦爲二。初二句正嘆智 T2225_.61.0303b12: 身。大堅者。堅是四攝之通稱。大悲堅牢義也。 T2225_.61.0303b13: 於中鎖智堅固爲義。故別云大堅固加以 T2225_.61.0303b14: 大名顯堅鎖義也。宋譯云我金剛鎖妙堅
T2225_.61.0303b17: 猶識達此金剛體性。金剛之縛周體密緻故
T2225_.61.0303b20: 前可知。印品疏云。次金剛商佉羅。是金剛
T2225_.61.0303b23: 宰。其義暗合可見。次二句明智印功用。縛 T2225_.61.0303b24: 有縛脱及繋縛義。初句明縛脱義。謂一切諸 T2225_.61.0303b25: 佛自脱煩惱所知二種結縛。安住菩提涅槃 T2225_.61.0303b26: 殊勝寶城故云令諸縛脱者即指佛。宋譯 T2225_.61.0303b27: 云由縛一切解脱者。次句明繋縛義。初明 T2225_.61.0303b28: 所由故云利有情故。縛謂縛上諸縛脱者 T2225_.61.0303b29: 也。大智之鎖堅固力故還縛離縛者。令起 T2225_.61.0303c01: 自證受樂之宮赴利衆生。故云有情利故 T2225_.61.0303c02: 縛。宋譯云。爲衆生利還作縛。四卷云。雖一 T2225_.61.0303c03: 切縛解爲生故受縛。義皆同也 T2225_.61.0303c04: 爾時世尊。六卷亦同。釋曰。從此已下第四 T2225_.61.0303c05: 明四大護金剛中。第四一切如來遍入大菩 T2225_.61.0303c06: 薩三摩地金剛遍入智也。心要云。雖具鎖 T2225_.61.0303c07: 義制止之義遍入理智而未圓通。即毘盧 T2225_.61.0303c08: 遮那佛於内心中流出金剛鈴菩薩。執光 T2225_.61.0303c09: 明磬而供養之。發生無量微妙之音。一切 T2225_.61.0303c10: 聖衆聞者靡不歡喜。諸佛噁字種子能遍入 T2225_.61.0303c11: 一切如來身心中。瑩如明鏡。於無量有情 T2225_.61.0303c12: 身田中作大種智。能於諸佛所捨身而作 T2225_.61.0303c13: 僮僕承事供養。於三摩地中適悦歡樂。此 T2225_.61.0303c14: 乃金剛鈴菩薩之妙響也。次釋經文者。大分 T2225_.61.0303c15: 爲三。爲頌曰。諸佛遍入心。祕密神變相。攝 T2225_.61.0303c16: 相而説嘆。初諸佛遍入心者。從爾時世尊 T2225_.61.0303c17: 至祕明末。於中三門不同。一擧報。二明行。 T2225_.61.0303c18: 三護念。此即初也 T2225_.61.0303c19: 復入一切至三摩地。六卷云。復入一切如來 T2225_.61.0303c20: 攝入摩訶菩提薩埵三摩地所生薩埵金剛三 T2225_.61.0303c21: 摩地已。釋曰。此第二明行也。先明佛入三 T2225_.61.0303c22: 昧耶。言遍入者謂祕明之號也。疏云。般若 T2225_.61.0303c23: 妙音遍入一切賢聖身心令生大樂。普遍 T2225_.61.0303c24: 於有情自性心内。開拆菩提大種智牙。故云 T2225_.61.0303c25: 遍入也。所生等者。明所生加持名。如前」 T2225_.61.0303c26: 一切如來至日囉吠捨。六卷云。從其心出 T2225_.61.0303c27: 一切如來攝入僮僕。説陀羅尼曰。跋日羅吠 T2225_.61.0303c28: 奢。釋曰。此第三明護念也。亦分爲二。初明 T2225_.61.0303c29: 一切印僮僕從自心出。一切印僮僕者。宋 T2225_.61.0304a01: 譯云一切如來印際吒。一字奇特佛頂軌云
T2225_.61.0304a04: 當鎖尊使者及此僮僕也。一切印者。是北 T2225_.61.0304a05: 方故通攝上三故云一切印也。次祕明句
T2225_.61.0304a12: 不滅即常住不變也。夫般若鈴聲遍入諸佛 T2225_.61.0304a13: 心中。警覺深定赴度衆生。遍入衆生心中 T2225_.61.0304a14: 警覺隨眠發進趣心。故云遍入。又鈴具歡 T2225_.61.0304a15: 義故。禮懺云歡樂智。謂已遍入故諸佛 T2225_.61.0304a16: 微笑。衆生離苦得樂故云歡樂智。又種子 ![]() T2225_.61.0304a17: 字即歡喜義也。又蓮心軌鈴偈云。心入聲
T2225_.61.0304a24: 從一切如來。則彼薄伽梵執金剛。釋曰。從 T2225_.61.0304a25: 此已下至如來身。是第二頌祕密神變相。文 T2225_.61.0304a26: 分爲三。初依因。次普遍。後顯實。此即依因 T2225_.61.0304a27: 也 T2225_.61.0304a28: 爲一切如來印主出已。六卷云。爲一切如來 T2225_.61.0304a29: 説諸陀羅尼衆印出已。釋曰。此即普遍也。 T2225_.61.0304b01: 言一切如來印主者。宋譯云。成一切如來 T2225_.61.0304b02: 普遍警覺印衆爲出現已。兩經亦云印衆。 T2225_.61.0304b03: 皆無主義。准宋譯云警覺印衆。及索尊一 T2225_.61.0304b04: 切如來三昧耶引入印主等。當云爲一切如 T2225_.61.0304b05: 來遍入印主出已。恐脱遍入二字。印主者 T2225_.61.0304b06: 偈云主宰。謂遍入印主宰故云印主 T2225_.61.0304b07: 從彼一切至如來身。六卷云。又從彼印現 T2225_.61.0304b08: 一切世界微塵等如來身。釋曰。此即顯實也。 T2225_.61.0304b09: 皆如前 T2225_.61.0304b10: 復聚爲一至大菩薩身。六卷云。還同一體性 T2225_.61.0304b11: 爲金剛攝入大菩薩身。釋曰。從此以下至 T2225_.61.0304b12: 偈末。是第三頌攝相而説歎。文分爲二。初 T2225_.61.0304b13: 攝相。後説嘆。此即攝相也 T2225_.61.0304b14: 依世尊金至即爲僮僕。六卷云。依於世尊金 T2225_.61.0304b15: 剛摩尼寶樓閣羯磨門間月輪。説此嗢陀南 T2225_.61.0304b16: 曰。我是佛所生。金剛堅攝授。能爲一切主。亦 T2225_.61.0304b17: 復作僮僕。釋曰。此即説嘆爲二。初明住月 T2225_.61.0304b18: 輪。聖位云。守精進戸住北門月輪。北方羯 T2225_.61.0304b19: 磨即精進義也。次説奇嘆偈。亦分爲二。初 T2225_.61.0304b20: 二句嘆智身也。初句如前。次句正明智 T2225_.61.0304b21: 身。我堅者是通句如前。金剛入者。入謂遍 T2225_.61.0304b22: 入。即祕明之號也。遍入即鈴。故宋譯云此 T2225_.61.0304b23: 金剛鈴我堅固。後二句嘆智身功用。羯磨妙 T2225_.61.0304b24: 業自然無功隨應示現。或作大法王引導 T2225_.61.0304b25: 衆生。或爲僮僕承事諸佛。總言之則佛事 T2225_.61.0304b26: 生事二事業也 T2225_.61.0304b27: 一切如來至如來教令。釋云。此即第二總結。 T2225_.61.0304b28: 亦分爲二。初結別名也 一切如來三昧耶 T2225_.61.0304b29: 者。是總冠四大護金剛也。即有四句。一鉤 T2225_.61.0304c01: 召。二引入。三縛。四調伏。如次四大菩薩也。 T2225_.61.0304c02: 調伏者鈴有歡喜義死義。故閻魔死後持鈴 T2225_.61.0304c03: 表死法門。又般若妙力降伏衆魔故云調 T2225_.61.0304c04: 伏。北方是降伏之方。是以此尊居於北門 T2225_.61.0304c05: 守精進戸。降伏剛強難化衆生。安置大涅 T2225_.61.0304c06: 槃安樂處也。如是一切下結部類。謂是等菩 T2225_.61.0304c07: 薩即一切如來教令也 T2225_.61.0304c08: 爾時世尊至三摩惹。宋譯云。復次世尊大毘 T2225_.61.0304c09: 盧遮那如來以加持力。作彈指相普遍召 T2225_.61.0304c10: 集一切如來。説此召集加持心明曰。嚩日囉
T2225_.61.0304c13: 祕密智相。攝取衆生令入佛位利他行也。 T2225_.61.0304c14: 以下經文與兩本經文辭互無交接。故亦 T2225_.61.0304c15: 就一經且消釋之。大分有五。爲頌曰。世尊 T2225_.61.0304c16: 召諸佛。應召諸聖衆。即現神變相。百八讃 T2225_.61.0304c17: 而請。薩埵應請説。釋曰。世尊召諸佛者。從 T2225_.61.0304c18: 爾時至祕明末也。建立祕密智相。必須集 T2225_.61.0304c19: 會諸聖。故召集諸佛也。文分爲二。初作彈 T2225_.61.0304c20: 指相搖撃聲徹十方世界。諸佛菩薩一切聖 T2225_.61.0304c21: 衆聞已皆悉集會。此即其相也。次從説此一 T2225_.61.0304c22: 切下。二明召集加持心。一切如來本誓加持 T2225_.61.0304c23: 在此祕明。祕明下即誓心故唱此明。從穰
T2225_.61.0304c28: 集契法。結薩埵金剛堅牢契已。屈進力度 T2225_.61.0304c29: 於忍願度傍。稍屈相離如鉤形。彼金剛契 T2225_.61.0305a01: 分已。即交臂以手左内右外抱胸。便以兩 T2225_.61.0305a02: 手數彈指出聲。召請一切如來令使雲集。
T2225_.61.0305a08: 界微塵數如來集會曼荼羅乎。答。爲請金 T2225_.61.0305a09: 剛薩埵令説金剛界曼荼羅故也。此是以 T2225_.61.0305a10: 大事因縁故。一切如來同共集會也。疏第三
T2225_.61.0305a15: 法門。亦是諸佛大事因縁。以同一本誓同一 T2225_.61.0305a16: 法界故。皆悉集會共以神力加持也。即此 T2225_.61.0305a17: 之謂也 T2225_.61.0305a18: 由刹那攞至曼荼羅。宋譯須臾作牟呼栗多。 T2225_.61.0305a19: 疏釋曰。從此以下至偈末。第二頌曰。應召 T2225_.61.0305a20: 諸聖衆也。文分爲三。初明警覺集會。次明 T2225_.61.0305a21: 集已陳禮。後明禮已稱讃。此即初也。分爲 T2225_.61.0305a22: 二。初明聞彈指相警覺已。言由刹那攞嚩 T2225_.61.0305a23: 須臾者。西域 T2225_.61.0305a24: 二十刹那爲一呾刹那。六十呾刹那爲一臘 T2225_.61.0305a25: 縛。三十臘縛爲一牟呼栗多。五牟呼栗多爲
T2225_.61.0305a28: 爲一臘縛。三十臘縛爲一牟呼栗多。三十牟 T2225_.61.0305a29: 呼栗多爲一晝夜。此晝夜有時増。有時減 T2225_.61.0305b01: 等。三十晝夜爲一月。總十二月爲一年。今 T2225_.61.0305b02: 文所擧刹那臘縛須臾。文意可知 遍一切 T2225_.61.0305b03: 世界等者。次正明佛及菩薩集會也。遍一 T2225_.61.0305b04: 切世界雲海中。一一世界有一切世界微塵 T2225_.61.0305b05: 等佛并菩薩。如是聖衆來到此會故。云遍
T2225_.61.0305b08: 也。遍一切世界等者。明彈指聲遍一切世界
T2225_.61.0305b16: 集已往詣至迦噲彌。宋譯云。説是普禮大明
T2225_.61.0305b19: 佛足心。此祕明是諸佛心中本誓故名爲心。 T2225_.61.0305b20: 若唱此心。得一時禮三世十方塵數諸佛。 T2225_.61.0305b21: 何以故。一切如來加持深重故也。今云。禮一 T2225_.61.0305b22: 切如來足心者。即祕明之號也。故宋譯云
T2225_.61.0305b27: 稱讃。爲二 由此性成就等者。初明結前
![]() T2225_.61.0305c01: 字爲體。 ![]() T2225_.61.0305c02: 生本自成就無有缺減。故名自性成就。理 T2225_.61.0305c03: 趣釋云。所謂一切有情如來藏。以普賢菩薩 T2225_.61.0305c04: 一切我故者。一切有情不離大圓鏡智性。是 T2225_.61.0305c05: 故如來説一切有情如來藏。以普賢菩薩同 T2225_.61.0305c06: 一體也。又經云。隱名如來藏。顯名法身。隱 T2225_.61.0305c07: 顯雖異我體無異。法身遍法界。藏性亦遍。 T2225_.61.0305c08: 以隱禮顯。同性相感不得不應。猶如方諸 T2225_.61.0305c09: 向月而水降。圓鏡向日而火生。因縁相應 T2225_.61.0305c10: 而無思念。是以誦此眞言則一時禮。法界 T2225_.61.0305c11: 一切諸佛更無有餘。我不去佛不來。無量 T2225_.61.0305c12: 事業不起於座任運成就。故云禮一切如 T2225_.61.0305c13: 來已。又 ![]() T2225_.61.0305c14: 空三昧也。夫大空三昧者。我與諸佛本性不 T2225_.61.0305c15: 可得。無有一法可得。故普賢觀云。我心自 T2225_.61.0305c16: 空善惡無主。從此大空中起禮事故。一心 T2225_.61.0305c17: 一禮遍滿法界無處不在。故文云能禮所 T2225_.61.0305c18: 禮性空寂感應道交難思議。所謂難思者正 T2225_.61.0305c19: 明此 ![]() T2225_.61.0305c20: 此大我。何能得成就此難思事業乎。祕明 T2225_.61.0305c21: 深旨其在此歟。言隨意念誦者。疏云。謂或 T2225_.61.0305c22: 一或二三遍等。又隨意者。隨如來自意住
![]() ![]() T2225_.61.0305c25: 釋第七不動眞言釋云。麼是義慢義心意義。 T2225_.61.0305c26: 伊點是女聲。女聲是隨從義。故知 ![]() T2225_.61.0305c27: 意義也。意者本不生内心大我。悟此意者稱 T2225_.61.0305c28: 云毘盧遮那。第十六云。此心曼荼羅之上有 T2225_.61.0305c29: 佛。在中故曰大我。大我者佛之別名也。應 T2225_.61.0306a01: 知我者佛自證。自證即本不生。是以住 ![]() T2225_.61.0306a02: 本性三昧。云隨意念誦也。次説此嗢陀南 T2225_.61.0306a03: 下正生後也。此偈先嘆能召毘盧遮那。偈爲 T2225_.61.0306a04: 二。初二句嘆佛自證。次二句嘆加持用。一 T2225_.61.0306a05: 切諸佛威儀進止無有不住普賢行願。故 T2225_.61.0306a06: 云大普賢菩薩等。敬儀者敬謂敬肅。儀謂 T2225_.61.0306a07: 行儀。敬通三業。儀表身口。三業皆純善故 T2225_.61.0306a08: 云敬儀。疏第一釋普賢中云。謂菩提心所 T2225_.61.0306a09: 起願行及身口意。悉皆平等遍一切處。純一
T2225_.61.0306a12: 等覺云大普賢也。故宋譯云大哉諸佛大 T2225_.61.0306a13: 普賢。普賢圓因者。所謂如來藏内心大我。 T2225_.61.0306a14: 證此大我名爲毘盧遮那。故嘆毘盧遮那 T2225_.61.0306a15: 云大普賢。大普賢即大我之異名也 是如 T2225_.61.0306a16: 來輪壇者。普賢者大菩提心眞如妙體。稱云 T2225_.61.0306a17: 圓因。所謂菩提心爲因。因即道場故。因菩 T2225_.61.0306a18: 薩亦云金剛道場。是云如來輪壇。輪壇即道 T2225_.61.0306a19: 場。梵云漫荼。法華軌云。次應入眞如法性 T2225_.61.0306a20: 道場觀行。而誦此偈思惟偈中眞實勝義。 T2225_.61.0306a21: 乃至心與眞如體性相應爲限。偈曰。虚空 T2225_.61.0306a22: 爲道場。菩提虚空相。亦無等覺者。眞如故
T2225_.61.0306a25: 一相皆悉顯現此妙刹中。故云影現於如 T2225_.61.0306a26: 來。即是大普賢加持神力也 T2225_.61.0306a27: 時十方一至荼羅出已。疏釋曰。從此以下至 T2225_.61.0306a28: 偈末。是第三曰即現神變相。文分爲二。初 T2225_.61.0306a29: 正明現神變。後明説嘆。此即初也。爲三。從 T2225_.61.0306b01: 初至説已是結前爲後事由。依佛説嘆已 T2225_.61.0306b02: 後事起也。由一切如來下。二明一切菩薩入 T2225_.61.0306b03: 佛心。謂由佛加持之所集會。一切菩薩入 T2225_.61.0306b04: 毘盧遮那佛心也。彼一切如來下。三明從 T2225_.61.0306b05: 佛心各自曼荼羅出現也。自曼荼羅者。謂諸 T2225_.61.0306b06: 尊各各曼荼羅等也 今解云。由一切如來 T2225_.61.0306b07: 加持者。指毘盧遮那云一切如來。故前云 T2225_.61.0306b08: 禮一切如來已説此嗢陀南。即指毘盧遮那 T2225_.61.0306b09: 也。前明十方如來集會。是次明令菩薩集 T2225_.61.0306b10: 會故。云一切菩薩集會等。入毘盧遮那佛心 T2225_.61.0306b11: 者。是示一切菩薩皆悉毘盧遮那差別智印 T2225_.61.0306b12: 無二無別。故云入。各各自菩薩等者。是明 T2225_.61.0306b13: 無際智故云也。如此入出即明神變相也。 T2225_.61.0306b14: 若是無二無別何有出入相乎。雖無出入 T2225_.61.0306b15: 相爲度衆生示出入相。即是不思議縁起 T2225_.61.0306b16: 祕密神變也 T2225_.61.0306b17: 依世尊毘至得佛一性。釋曰。此即説嘆爲 T2225_.61.0306b18: 二。初明依作壇三摩地住也。世尊毘盧遮 T2225_.61.0306b19: 那者。明三摩地主也。金剛下正明三摩地。 T2225_.61.0306b20: 金剛摩尼等者。如次四 ![]() T2225_.61.0306b21: 辨。周圍者。明無盡莊嚴菩薩金剛等。周圍即
T2225_.61.0306b24: 曼荼羅之翻名也。此總明三摩地名故。云 T2225_.61.0306b25: 金剛摩尼乃至三摩地而住。次正明説偈歎。 T2225_.61.0306b26: 爲二。初二句先嘆毘盧遮那。於中初句嘆 T2225_.61.0306b27: 佛體也。毘盧遮那總具五智故云一切佛。 T2225_.61.0306b28: 五智即法界體性 ![]()
T2225_.61.0306c02: 則能以此常明而照世間。常住之明即是 T2225_.61.0306c03: 大日如來之體。同彼毘盧遮那而轉法輪 T2225_.61.0306c04: 也。此中常明即是大慧日也。此日菩提之 T2225_.61.0306c05: 心阿字之體。無生無作無有變易。非由造
T2225_.61.0306c08: 云廣大。廣大是我之徳。故宋譯經云微妙金 T2225_.61.0306c09: 剛我廣大。是此大我遍一切處故云廣。更 T2225_.61.0306c10: 無倫匹故稱大。又廣大我者即本性日。如 T2225_.61.0306c11: 來日光遍一切處作大照明。無有内外方 T2225_.61.0306c12: 所晝夜之別。故云廣大。無始生者。上廣大 T2225_.61.0306c13: 約横。是明竪。所謂毘盧遮那者越三時如 T2225_.61.0306c14: 來之日故。本離三世不生不滅也。故云無 T2225_.61.0306c15: 始。離三世故常在三世故云生。第十一云。 T2225_.61.0306c16: 以此法體出過三世。常在三世。是故於三 T2225_.61.0306c17: 時中所作佛事自然常不休廢。即此義也。 T2225_.61.0306c18: 又一切佛者是不生義。廣大有義。無始生空 T2225_.61.0306c19: 義。即 ![]() T2225_.61.0306c20: 羅出已也。菩薩衆者是各各曼荼羅。所謂 T2225_.61.0306c21: 十佛刹微塵數差別智印。故云一切塵數。是 T2225_.61.0306c22: 由佛加現智印相故云由也。第四句明種 T2225_.61.0306c23: 差種別不離本地一性也。大日經云。此一 T2225_.61.0306c24: 切智智道一味。所謂如來解脱味是也 T2225_.61.0306c25: 爾時婆伽梵至大持金剛。釋曰。從此以下至 T2225_.61.0306c26: 偈末。是第四頌百八讃而請。文分爲三。初 T2225_.61.0306c27: 明奉請所以也。從以此百八讃下。明爲奉 T2225_.61.0306c28: 請而讃嘆也。從我等以此名下。兩行頌三 T2225_.61.0306c29: 明奉請。就初爲三 爾時薄伽梵等者。初 T2225_.61.0307a01: 明復作集會。爾時婆伽梵一切如來者。指 T2225_.61.0307a02: 教主毘盧遮那也 復作集會者。令十方如 T2225_.61.0307a03: 來皆悉集會。建立曼荼羅。是大事因縁故。皆 T2225_.61.0307a04: 悉集會同共加持。前由金剛王加持而集會。 T2225_.61.0307a05: 今復集會故云復作 令金剛界下。二明奉 T2225_.61.0307a06: 請之由。此亦有三。初明爲令金剛薩埵建 T2225_.61.0307a07: 立金剛界曼荼羅故而奉請也。下經云爾時
T2225_.61.0307a10: 得盡無餘下。明衆生爲所由也。是即世 T2225_.61.0307a11: 間悉地。於中無盡無餘者。明所利無限。救 T2225_.61.0307a12: 濟一切是總。利益安樂即別也。唯識述 T2225_.61.0307a13: 一明利益安樂有十義云。一利謂利益。即 T2225_.61.0307a14: 是後濟。樂謂安樂。即是現濟。二或現益名利
T2225_.61.0307a17: 乃至。此中且明四種成就。一切如來者冠
T2225_.61.0307a20: 成就故。三菩提者謂西方成覺妙觀察智。最 T2225_.61.0307a21: 勝成就者。謂北方不空成就。是總明四如來 T2225_.61.0307a22: 智成就。上明金剛薩埵祕明中亦有此文。 T2225_.61.0307a23: 具如上辨 奉請婆伽梵下。三明正奉請。 T2225_.61.0307a24: 謂以有此二所由故而奉請也。此中擧多 T2225_.61.0307a25: 功徳以爲稱號。不敢直斥其名也。婆伽梵 T2225_.61.0307a26: 者如前。毘盧遮那法界體性總具五智故 T2225_.61.0307a27: 云一切如來。毘盧遮那是曼荼羅王故。云主
T2225_.61.0307b01: 賢大菩提心遍一切處故。理趣經云普賢菩 T2225_.61.0307b02: 薩一切我故。毘盧遮那即是遍一切處。金剛 T2225_.61.0307b03: 堅固大菩提心云金剛薩埵。無始無終者。偈 T2225_.61.0307b04: 曰。無始無終無生滅。是此大菩提心出過三 T2225_.61.0307b05: 世常恒不變。故云無始無終。今此毘盧遮那 T2225_.61.0307b06: 金剛薩埵者。法界體性智其體五智。持此五 T2225_.61.0307b07: 智印故云持金剛。對一門持金剛故加以 T2225_.61.0307b08: 大名。云大持金剛也 T2225_.61.0307b09: 以此百八至禮金剛喜。釋曰。從此已下至 T2225_.61.0307b10: 遍流大理趣。二明爲奉請而廣説讃嘆。亦 T2225_.61.0307b11: 爲二。初明爲請而讃嘆也。從若有此名下。 T2225_.61.0307b12: 二行偈二明讃功能。就初爲四。初歎東方 T2225_.61.0307b13: 諸徳。乃至四歎北方諸徳。都有一百八徳。 T2225_.61.0307b14: 此即初歎東方諸徳也。於中初一偈嘆金
T2225_.61.0307b25: 菩提心也。無有一佛不由此菩提心而成 T2225_.61.0307b26: 佛者。故與因ハ果ノ名云金剛諸如來。又金剛 T2225_.61.0307b27: 者謂本有金剛 諸如來者謂如來藏。即是 T2225_.61.0307b28: 本有薩埵也。四普賢。梵云三曼多跋涅羅。宋 T2225_.61.0307c01: 譯云普賢性。四卷同今。五金剛初。梵云嚩
T2225_.61.0307c04: 云。本初者本來清淨法界也。又 ![]() ![]() T2225_.61.0307c05: 名。所謂本初日也。日喩菩提心體。即是本 T2225_.61.0307c06: 初不生菩提心也。疏第二十云。初阿字在東 T2225_.61.0307c07: 方。如梵音阿字。即有動首之義。以順世間 T2225_.61.0307c08: 法諸方中東爲上故。喩菩提心最是萬行之
T2225_.61.0307c11: 爲上。故云金剛上首。六我禮金剛手。梵云
T2225_.61.0307c14: 第一云。金剛手祕密主者。梵云播尼。即是手 T2225_.61.0307c15: 掌。掌持金剛。與手執義同。故經中二名互
T2225_.61.0307c18: 去皆准。如上衆名皆初爲體。餘皆其中義 T2225_.61.0307c19: 也。金剛薩埵者。是東中東本有菩提心。菩提 T2225_.61.0307c20: 心論云。一切衆生本有薩埵是也。大心者即 T2225_.61.0307c21: 發菩提心。對本有云大。具如前所引第十 T2225_.61.0307c22: 七卷。菩提心者所謂如來藏。隱名如來藏。 T2225_.61.0307c23: 顯名法身。法身者謂心佛顯現故云如來。疏 T2225_.61.0307c24: 釋除蓋障三昧云。當知行人則是位同大 T2225_.61.0307c25: 覺。以其自覺心故便得佛名。然非究竟妙
T2225_.61.0307c28: 一妙善。故次云普賢。普賢圓明菩提心在萬 T2225_.61.0307c29: 行初。猶如諸方以東爲初故云金剛初。本 T2225_.61.0308a01: 初普賢從毘盧遮那二手掌。親受五智金剛 T2225_.61.0308a02: 杵。即與潅頂故名金剛手。應知此六名皆 T2225_.61.0308a03: 有次第也 次一偈明金剛王六徳。一金剛
T2225_.61.0308a08: 句。云最上金剛王者不可也。三金剛鉤。梵
T2225_.61.0308a12: 如來故。次上云妙覺。五不空王金剛。宋譯 T2225_.61.0308a13: 云最上不空王。四卷云不空王。梵云阿目
![]() ![]() ![]() ![]() T2225_.61.0308a16: 最上。今經亦略去也。六金剛召。梵云嚩日
![]() ![]() ![]() ![]() T2225_.61.0308a19: 鉤來至此義。宋譯云金剛鉤召。四卷云金 T2225_.61.0308a20: 剛請引。已上東中之南。南方是成覺義故 T2225_.61.0308a21: 初云王。王即果之稱。前得潅頂名金剛手。 T2225_.61.0308a22: 已入潅頂正受職位。故次云金剛王。即是 T2225_.61.0308a23: 究竟果故。次云妙覺。自住覺位故。以鉤三 T2225_.61.0308a24: 昧攝召衆生成大佛事故。次云金剛鉤。既 T2225_.61.0308a25: 鉤召已爲何等事。 ![]() ![]() ![]() ![]() ![]() ![]() T2225_.61.0308a26: 義知義説義等。謂乘如實道來説妙法。普 T2225_.61.0308a27: 度衆生故云如來。是此如來見聞融知者。 T2225_.61.0308a28: 畢竟成就無上菩提。故云不空王。次云金 T2225_.61.0308a29: 剛召者明不空王用。謂以金剛鉤上請諸 T2225_.61.0308b01: 佛下召衆生。佛事生事皆悉成辨。故云金 T2225_.61.0308b02: 剛召 次一偈歎金剛染七徳。一金剛染。
T2225_.61.0308b08: 四卷云能調伏者。五魔欲。梵云摩囉迦摩。 T2225_.61.0308b09: 宋譯同今。四卷云摩羅諸欲。六大金剛。梵
T2225_.61.0308b13: 前云金剛召者。召諸佛及衆生入此染智。 T2225_.61.0308b14: 故初云金剛染。此是成菩提體。所謂如蓮 T2225_.61.0308b15: 體本染不爲垢所染。謂之金剛染。即是菩 T2225_.61.0308b16: 提大欲也。大欲已圓滿故。生大悦樂故次 T2225_.61.0308b17: 云大樂。諸佛若唯住大安樂。則闕度生違 T2225_.61.0308b18: 自本誓。即便以大悲箭而彈撃之。故次云 T2225_.61.0308b19: 金剛箭。非唯彈撃自樂。亦能彈撃一切諸 T2225_.61.0308b20: 魔。乃至二乘樂寂。菩薩住地悲智不等。皆 T2225_.61.0308b21: 悉彈撃謂之能伏。能伏是箭作用也。此能 T2225_.61.0308b22: 伏者即是諸佛無垢染智。能以染愛染離染 T2225_.61.0308b23: 者故。次云魔欲。以大染智染一切已稱 T2225_.61.0308b24: 爲本染。本染即菩提大欲圓滿。何大如此故 T2225_.61.0308b25: 嘆云大金剛。何爲大金剛體。所謂彈撃智 T2225_.61.0308b26: 印。故次云金剛弓 次一偈嘆金剛善哉等
T2225_.61.0308c02: 教王云誐哩也。按此梵音應翻金剛妙勝。 T2225_.61.0308c03: ![]() T2225_.61.0308c04: 云薩埵者。今未能審。或恐蓮心軌梵名脱 T2225_.61.0308c05: 薩埵字。何者四卷亦云薩埵。宋翻云生故。
T2225_.61.0308c08: 摩訶囉諦。宋譯云大樂。四卷云摩訶悦意。
T2225_.61.0308c11: 喜。今略極及最上義也。六金剛。梵云嚩日
T2225_.61.0308c16: 智印彈撃一切住大染智。次嘆云善哉。善 T2225_.61.0308c17: 哉上染諸佛下染衆生故兩歎也。前本有
T2225_.61.0308c22: 染故云歡喜王。已得三種喜故云金剛首。 T2225_.61.0308c23: 金剛首體何耶。謂金剛喜。所謂奇哉怪哉之 T2225_.61.0308c24: 大喜躍也。北方通三故此中皆具上義也 T2225_.61.0308c25: 金剛寶至禮金剛愛。釋曰。此四偈歎南方諸 T2225_.61.0308c26: 徳。初一偈初歎金剛寶等八徳也。一金剛
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T2225_.61.0309a04: 言今是五言。倶偈句故略去義字。四空。梵 T2225_.61.0309a05: 云阿迦捨。宋及四卷同云金剛虚空。五大 T2225_.61.0309a06: 寶。梵云摩訶摩尼。宋云大摩尼。四卷云摩 T2225_.61.0309a07: 訶摩尼。六空藏。梵云阿迦捨
T2225_.61.0309a12: 寶部中之菩提心徳。所謂淨菩提心如意寶 T2225_.61.0309a13: 也。此寶具五色。璨爛綺靡故。云妙金剛。妙 T2225_.61.0309a14: 者名五色。猶如蘇迷盧山具衆色故稱妙 T2225_.61.0309a15: 高山。又虚空藏眞言 ![]() ![]() ![]() T2225_.61.0309a16: 義者即是五色。故 ![]() ![]() ![]()
T2225_.61.0309a19: 是此財富無量無邊無有限量。猶如虚空 T2225_.61.0309a20: 故次云金剛虚空。又虚空者。即此尊所持大 T2225_.61.0309a21: 空智。此虚空以不可得故。非是都無所有 T2225_.61.0309a22: 而寶有其自性。所謂空自性者即不空也。故 T2225_.61.0309a23: 次云大寶。梵云摩訶摩尼。即是菩提心體 T2225_.61.0309a24: 也。若是有所得。何得容受此摩尼寶。虚空 T2225_.61.0309a25: 無所有故能藏大寶。故次云虚空藏。是此虚 T2225_.61.0309a26: 空藏含藏無量七寶。猶如國王大庫藏故 T2225_.61.0309a27: 云豐饒。世間富貴因縁假集。隨集隨散如 T2225_.61.0309a28: 焔如電。今此豐饒不然。其體金剛不可壞 T2225_.61.0309a29: 菩提心永離生滅。金剛堅固故云金剛藏 T2225_.61.0309b01: 次一偈嘆金剛威等七徳。一金剛威。梵云
T2225_.61.0309b13: 淨菩提心出煩惱鑛。法性威光忽然顯現故 T2225_.61.0309b14: 云金剛威光。威光熾盛世間無比故次云大 T2225_.61.0309b15: 熾焔。是此熾焔毘盧遮那菩提心日所出光 T2225_.61.0309b16: 明。故出其體云金剛日。此是越三時如來 T2225_.61.0309b17: 之日故。光明常照無晝夜限故云佛光。是 T2225_.61.0309b18: 此佛光無有所礙。無有生滅。故云金剛 T2225_.61.0309b19: 光。金剛光威徳世間凡夫及二乘等不能見。 T2225_.61.0309b20: 猶如七日小兒不能覩日光。故云大威光。 T2225_.61.0309b21: 此大威光金剛堅固更無比類。故云大金剛 T2225_.61.0309b22: 光 次一偈嘆金剛幢等七徳。一金剛幢。
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T2225_.61.0309c08: 云金剛利者寫誤矣。明藏作刹爲是。雜名 T2225_.61.0309c09: 杖云瑟徴。六卷作杖爲善。四卷作伏寫誤。 T2225_.61.0309c10: 仗是兵器之總名。於今不關。杖即幢之異 T2225_.61.0309c11: 名也。例如閻摩檀拏幢亦云人頭杖。然亦 T2225_.61.0309c12: 云刹者。幢即表刹故。又義轉譯云刹。前翻 T2225_.61.0309c13: 幡云刹者。是刹之正義也。六卷刹杖二名並 T2225_.61.0309c14: 出也。已上南中之西。從金剛寶如意珠體 T2225_.61.0309c15: 而現金剛光故。次擧之高幢雨無量財。隨 T2225_.61.0309c16: 應施與無有窮止故。云金剛幢。故六卷云。
T2225_.61.0309c19: 衆生。即檀度圓滿也。是此寶幢善利超出世 T2225_.61.0309c20: 間。如表刹高出無有與等。故次云金剛幡。
T2225_.61.0309c23: 刹高擧衆皆仰望滿足希願。故次云妙喜。若 T2225_.61.0309c24: 深釋者見菩提幢故。心自證心。自得法喜。 T2225_.61.0309c25: 法喜即入初地故云妙喜。是此妙喜何縁得 T2225_.61.0309c26: 者。謂縁寶幢加持故得。故次云明寶幢。梵 T2225_.61.0309c27: 音 ![]() ![]() T2225_.61.0309c28: 表菩提心顯現義。所謂正等覺顯現也。此心 T2225_.61.0309c29: 已現加以大名云摩訶金剛。應知簡本有 T2225_.61.0310a01: 菩提心嘆云大也。已現得大名故即遍法 T2225_.61.0310a02: 界。隨應施利圓滿所願。故云金剛刹 次 T2225_.61.0310a03: 一偈歎金剛笑等七徳。一金剛笑。梵云嚩
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T2225_.61.0310a18: 三故初爲三種笑。前金剛寶寶部菩提心。一 T2225_.61.0310a19: 切衆生等具無闕。怪奇此事云金剛笑即 T2225_.61.0310a20: 本性也。次於南方現大威光。怪奇此事云 T2225_.61.0310a21: 大笑。次於西方建立寶幢。施與一切怪奇 T2225_.61.0310a22: 此事云微笑。是此三笑世出世間奇中之奇
T2225_.61.0310a26: 笑三昧從本性愛而起故。終歸於愛故云 T2225_.61.0310a27: 金剛愛。此愛三昧離生滅斷常。二乘外道無 T2225_.61.0310a28: 能壞者。故云金剛愛 T2225_.61.0310a29: T2225_.61.0310b01: T2225_.61.0310b02: T2225_.61.0310b03: T2225_.61.0310b04: T2225_.61.0310b05: T2225_.61.0310b06: T2225_.61.0310b07: T2225_.61.0310b08: T2225_.61.0310b09: T2225_.61.0310b10: T2225_.61.0310b11: T2225_.61.0310b12: T2225_.61.0310b13: T2225_.61.0310b14: T2225_.61.0310b15: T2225_.61.0310b16: T2225_.61.0310b17: T2225_.61.0310b18: T2225_.61.0310b19: T2225_.61.0310b20: T2225_.61.0310b21: T2225_.61.0310b22: T2225_.61.0310b23: T2225_.61.0310b24: T2225_.61.0310b25: T2225_.61.0310b26: T2225_.61.0310b27: T2225_.61.0310b28: T2225_.61.0310b29: T2225_.61.0310c01: T2225_.61.0310c02: T2225_.61.0310c03: T2225_.61.0310c04: T2225_.61.0310c05: T2225_.61.0310c06: T2225_.61.0310c07: T2225_.61.0310c08: T2225_.61.0310c09: T2225_.61.0310c10: T2225_.61.0310c11: T2225_.61.0310c12: T2225_.61.0310c13: T2225_.61.0310c14: T2225_.61.0310c15: T2225_.61.0310c16: T2225_.61.0310c17: T2225_.61.0310c18: T2225_.61.0310c19: T2225_.61.0310c20: T2225_.61.0310c21: T2225_.61.0310c22: T2225_.61.0310c23: T2225_.61.0310c24: T2225_.61.0310c25: T2225_.61.0310c26: T2225_.61.0310c27: T2225_.61.0310c28: T2225_.61.0310c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote:
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