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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_.61.0347a01: 成就一切契。拳即縛也。故百八名中亦云ba
T2225_.61.0347a02: ndha。縛是一切印母故結此印一切印順伏。即
T2225_.61.0347a03: 是一切成就故。眞言云。sarva一切siddhi成就
T2225_.61.0347a04:  由戲得喜悦等者。自下嘆八供養印。是初
T2225_.61.0347a05: 嬉供印其義如前 由鬘得莊嚴者。前嬉供
T2225_.61.0347a06: 養心王菩提得現法樂具如
上辨
此明就菩
T2225_.61.0347a07: 提心眷屬無量法門。眷屬即莊嚴義。故云
T2225_.61.0347a08: 莊嚴。由語語威肅者。宋云金剛歌得語威肅
T2225_.61.0347a09:  解云。由語者。歌是妙音説法其體語也。故
T2225_.61.0347a10: 語即前歌印也。語威肅者嘆其徳。威謂
T2225_.61.0347a11: 威靈。肅謂欽肅。語不率暴也。無量壽軌明
T2225_.61.0347a12: 蓮花部三昧耶中云。言音威肅令人樂聞。
T2225_.61.0347a13: 即是下眞言中義也 得供由舞故者。宋云。
T2225_.61.0347a14: 金剛舞得諸供養解云。舞是供養之總稱故。
T2225_.61.0347a15: 舞印就一切供養。下眞言云sarva一切
T2225_.61.0347a16: puji供養也 焚香滋澤世者。宋云。金剛香
T2225_.61.0347a17: 大悦懌 解云。滋澤是適悦世即衆生。
T2225_.61.0347a18: 一切衆生得適悦也 由花色端嚴者。宋
T2225_.61.0347a19: 云。金剛花得妙端嚴 解云。花謂花印。色端
T2225_.61.0347a20: 嚴嘆所得功徳也。羯磨會眞言vajrapu@spe
T2225_.61.0347a21: 剛花此中具色端嚴義rupa色也。@spe端嚴也。
T2225_.61.0347a22: 三昧耶會鬘眞言r@upa色也zobhe端嚴也
T2225_.61.0347a23: 之 由燈世清淨者。宋云。世清淨由金剛
T2225_.61.0347a24: 羯磨會燈眞言云。vajraloke金剛
燈也
laka
T2225_.61.0347a25: 世也。aloka明也。明即燈義也。藏品普世眞
T2225_.61.0347a26: 言釋云loka世間也。即是暗冥之義。所
T2225_.61.0347a27: 無明也。此字側皆有阿聲。即本無義也。無暗
T2225_.61.0347a28: 即眞明也。阿嚧迦是明也。應知燈者是無量
T2225_.61.0347a29: 壽尊眞惠。此惠爲無明蔽稱爲世間。是
T2225_.61.0347b01: 以世體即明故結燈印。則無明滅而眞惠顯
T2225_.61.0347b02: 現。是云世清淨。世清淨即西方三昧也 由
T2225_.61.0347b03: 香得妙香者宋譯同四卷云能除一切苦厄 
T2225_.61.0347b04: 解云。得妙香者即得五分法身也。除滅苦
T2225_.61.0347b05: 則得變易身。即是無漏五蘊。眞言句義
T2225_.61.0347b06: 妙香身分是也。金剛鉤能召下。明四攝
T2225_.61.0347b07: 印功徳。宋譯同今。其義易解。我今説法印
T2225_.61.0347b08: 者。是總結也。然宋譯爲次文發首。云復次
T2225_.61.0347b09: 宣説一切法印
T2225_.61.0347b10:
T2225_.61.0347b11:
T2225_.61.0347b12:
T2225_.61.0347b13: 金剛頂大教王經私&T047368;第十八
T2225_.61.0347b14:  沙門曇寂撰 
T2225_.61.0347b15: 嚩日羅惹至金剛界。釋曰。從此至偈末。説
T2225_.61.0347b16: 三昧耶會眞言及其功能。於中爲二。初二句
T2225_.61.0347b17: 總明五佛眞言。五佛眞言皆有vajraj@j@ana@m
T2225_.61.0347b18: 故云通佛。佛謂五佛也。宋譯云金剛智攝一
T2225_.61.0347b19: 切佛。一切佛者。即五佛也。蓮心軌云。彼眞言
T2225_.61.0347b20: 曰。嚩日囉二合枳惹二合南阿去聲引 嚩日
T2225_.61.0347b21: 二合枳惹二合喃吽 嚩日囉二合枳惹
T2225_.61.0347b22: 南怛&MT01391;二合 嚩日囉二合枳惹二合&MT03417;
T2225_.61.0347b23: 二合 嚩日囉二合枳惹二合南噁。此中當
T2225_.61.0347b24: 四波眞言。蓮心軌云。次結三昧耶四波
T2225_.61.0347b25: 羅蜜契。各如本佛印別別誦眞言。彼眞言
T2225_.61.0347b26: 曰。嚩日囉二合室哩二合吽 嚩日囉二合
T2225_.61.0347b27: 魚照切唎怛藍二合 嚩日囉二合多囉&MT03417;
T2225_.61.0347b28: 佉靺日哩二合尼斛引入 能作堅固金剛
T2225_.61.0347b29: 界者宋譯
全同
是明眞言功能。五解脱輪安曼荼
T2225_.61.0347c01: 羅中央故云作堅固金剛界。五佛者其實一
T2225_.61.0347c02: 切衆生本具心王。安住干栗太蓮花藏中。謂
T2225_.61.0347c03: 之堅固金剛界。百八契印云。臍輪次上金剛
T2225_.61.0347c04: 宮心王明月藏中住j@j@ana者所謂心王明
T2225_.61.0347c05: 月也。今此心顯現故云能作堅固金剛界。即
T2225_.61.0347c06: 是五解脱輪也。又五佛印皆忍願爲體。忍願
T2225_.61.0347c07: 即二火即是所謂般若大火聚。又眞言j@j@ana
T2225_.61.0347c08: 即般若波羅蜜印言。其義相應矣。智度第十
T2225_.61.0347c09: 八云。般若波羅蜜譬大火炎。四邊不可取無
T2225_.61.0347c10: 取亦不取。一切取已捨是名不可取。不可取
T2225_.61.0347c11: 而取。是即名爲
T2225_.61.0347c12: 次復我今當遍説等者。釋曰。自下明説薩埵
T2225_.61.0347c13: 等諸自眷屬言。初一句許説故云今當等。次
T2225_.61.0347c14: 句明唯説眞言而不印。印已上説故指
T2225_.61.0347c15: 上説如本儀。或可眞言即説印義故。顯
T2225_.61.0347c16: 示印言義趣一致。重擧前印法印勝契如
T2225_.61.0347c17: 本儀
T2225_.61.0347c18: 誦三昧耶至偈末。釋曰。此正説祕密眞言
T2225_.61.0347c19: 也。此初金剛薩埵眞言宋譯
全同
句義云samaya
T2225_.61.0347c20: 平等也
本誓也
stva@m入我我
入也
前所説印五&T037992;杵也。其杵上
T2225_.61.0347c21: 下各具三十七尊。一是佛界三十七智。一是
T2225_.61.0347c22: 生界三十七智。執其中央柄處即表生佛不
T2225_.61.0347c23: 二平等一味義。是云平等入我我入。又sama
T2225_.61.0347c24: ya平等本誓除障警覺四義。四義即四a
T2225_.61.0347c25: 四佛也。是四方股也。stva@m中股stva@m者一切衆
T2225_.61.0347c26: 生本具菩提心中有va@m。即是毘盧遮那種
T2225_.61.0347c27: 子也。故知此眞言即是五股杵也。凡三十七
T2225_.61.0347c28: 尊攝無盡無餘諸佛盡。故此五股具無盡莊
T2225_.61.0347c29: 嚴海會諸尊。今此尊持五股故。云一切印
T2225_.61.0348a01: 契爲主宰。主宰即王義故。出生義云五頂王
T2225_.61.0348a02: 又一切眞言宰割之主也。故稱王焉
T2225_.61.0348a03: 誦阿娜耶等。釋曰。此王尊也。宋譯同此。四
T2225_.61.0348a04: 卷娑嚩作薩埵。六卷薩埵鑁。蓮心軌及二
T2225_.61.0348a05: 卷教王作薩怛鑁三合明覺句義云。anaya
T2225_.61.0348a06: 將來也。故經云即
能鉤召一切佛
sva自歟。略出經并唐本作薩埵鑁
(二合)作satva@m歟。若爾云鉤來
T2225_.61.0348a07: 衆生歟。即此
菩薩事業也
又梵字次第及和刻蓮心軌作sva
T2225_.61.0348a08: 石山仁和等次第皆依此義。今解文者。ana
T2225_.61.0348a09: ya將來者。將來即鉤召也。字彙云。將子亮切。
T2225_.61.0348a10: 音醤。將帥也。才足以將物而勝之謂之將
T2225_.61.0348a11: 智足以帥人而先之謂之帥。六度經第九
T2225_.61.0348a12: 初紙云。又娑嚩者名己分。一切有情應
T2225_.61.0348a13: 救護故名大悲 前金剛薩埵五&T037992;者。
T2225_.61.0348a14: 一切衆生平等菩提心。諸佛悟此心故安
T2225_.61.0348a15: 安樂宮。衆生迷此心故流轉苦危界。今此
T2225_.61.0348a16: 尊大悲鉤召住安樂宮。令度將來
T2225_.61.0348a17: 苦危界者令歡喜。是此尊己分也。故
T2225_.61.0348a18: 次明其義云。即能鉤召一切佛。廣指已成
T2225_.61.0348a19: 當成佛故云一切佛也 阿斛等句義云。a
T2225_.61.0348a20: ho@h奇哉歟。&T073041;呼歟。
咸歟。可
sukha安樂也今云。嗚呼是嘆
T2225_.61.0348a21: 之辭。恐本是梵語aho之轉聲。上染諸佛
T2225_.61.0348a22: 衆生。不思議中之不思議故嘆云aho@h。又
T2225_.61.0348a23: 翻梵語云。阿呼山譯曰日也日即愛染。故
T2225_.61.0348a24: aho@h即尊體也。其印二風相交成大染智
T2225_.61.0348a25: 即是aho@h義也。sukha者即妙適義也。理趣釋
T2225_.61.0348a26: 云。所謂妙適清淨句。是菩薩位者。妙適者即
T2225_.61.0348a27: 梵音蘇囉多也。蘇羅多者。如世間那羅那哩
T2225_.61.0348a28: 娯樂。金剛薩埵亦是蘇羅多。以無縁大悲
T2225_.61.0348a29: 無盡衆生界。願安樂利益。心曾無
T2225_.61.0348b01: 。自他平等無二故名蘇羅多云云
T2225_.61.0348b02: 二風相交即是那羅那哩娯樂。眞言亦爾故
T2225_.61.0348b03: sukha 染愛一切諸佛者。諸佛即二種佛。
T2225_.61.0348b04: 具如上解。宋譯云能令諸佛生妙愛。與
T2225_.61.0348b05: 其義相反。可知 娑度娑度等。句義云。sa
T2225_.61.0348b06: dhusadhu善哉善
哉也
已以大染智愛二種佛竟。
T2225_.61.0348b07: 惠眼之。佛與衆生一體無異。何者
T2225_.61.0348b08: 未成佛時以菩提煩惱。已成佛時以
T2225_.61.0348b09: 菩提。是以佛身不可思議。衆生身不可
T2225_.61.0348b10: 思議。故再嘆云善哉善哉。以二嘆故令
T2225_.61.0348b11: 種佛皆悉歡喜。故明其義皆以善哉令歡
T2225_.61.0348b12:
T2225_.61.0348b13: 蘇摩訶等。釋曰。此寶王也。則獲一切佛潅頂
T2225_.61.0348b14: 者。tva@m獲也。sumah@a一切佛潅頂也。潅頂者謂
T2225_.61.0348b15: 佛種不斷義。佛性顯現稱爲潅頂。第十六疏
T2225_.61.0348b16: 潅頂義云。當阿字弟子身便以
T2225_.61.0348b17: 阿字遍作其身也。次以此慧火之字
T2225_.61.0348b18: 菩提之性眞金之鑛。令垢穢無餘故。以
T2225_.61.0348b19: 而焚阿字也。然焚竟豈如二乘斷滅灰
T2225_.61.0348b20: 燼而不復生耶。不是也。諸垢之薪已盡
T2225_.61.0348b21: 更有妙生。所謂淨菩提也。眞實生也。此生
T2225_.61.0348b22: 即是清淨之性。如來種子也云云知由
T2225_.61.0348b23: 誦此印言故。佛性顯現。謂之眞實生。是云
T2225_.61.0348b24: 則獲一切佛潅頂 嚕褒等。句義云。r@upo色也
T2225_.61.0348b25: dyota輝也。又
揚也
 解云。此尊印不前寶印
T2225_.61.0348b26: 指舒展。故知sumah@a佛性。得潅頂已生
T2225_.61.0348b27: 光明金剛光。轉前寶珠即名日輪r@u
T2225_.61.0348b28: p@a@m是日輪體。dyota即光明也 則得正法威
T2225_.61.0348b29: 徳光者。明眞言義r@up@a@m是日也。日即菩提心
T2225_.61.0348c01: 體故云正法dyota即威光也。得此光者即
T2225_.61.0348c02: 是毘盧遮那也。其正法光非凡夫二乘等所
T2225_.61.0348c03: 。故云威徳光。第十九釋a@m中云。其威
T2225_.61.0348c04: 光如合百千日。威光猛盛猶如七日童子
T2225_.61.0348c05: 仰觀烈日而觀其明。今此光亦爾也。
T2225_.61.0348c06: 彼一切衆生觀日輪。而不其本質。今
T2225_.61.0348c07: 此佛光亦如此也r@up@a@ma@m引點a也。
上點合之。
T2225_.61.0348c08: a@m
字也
之 誦遏他等。宋譯云。阿哩他鉢
T2225_.61.0348c09: 羅必帝。蓮心軌云。遏囉他二合鉢囉二合
T2225_.61.0348c10: 丁以切六卷云。唵阿羅他鉢羅比多。四卷
T2225_.61.0348c11: 唵遏喇他鉢&T005852;二合底。二卷教王阿囉他鉢
T2225_.61.0348c12: 二合底。句義云。artha義利也prapti得也。云得
義利也
T2225_.61.0348c13: 別本句義抄作prati。若依今經梵字當
T2225_.61.0348c14: prapti。疏第十釋迦眞言釋云。補羅鉢多得也。
T2225_.61.0348c15: 四卷經等除pra者恐是略語。然有人以
T2225_.61.0348c16: 朱磨滅蓮心軌必字。不之甚也能滿一
T2225_.61.0348c17: 切殊勝願者。prapta能滿也。artha正翻云義利
T2225_.61.0348c18: 今義云一切殊勝願。何者從如意寶幢
T2225_.61.0348c19: 出無量珍財。隨應施與滿其所求。故云
T2225_.61.0348c20: 滿一切殊勝願。勝願梵語云varavara者。所
T2225_.61.0348c21: 謂字輪法財。亦即三十七菩提分法無量法
T2225_.61.0348c22: 門。疏第七二十九云。此中勝願梵云嚩嚧。是
T2225_.61.0348c23: 種種功徳。所謂三昧總持力無畏等。所
T2225_.61.0348c24: 願已滿所求悉備足云云 應vara是願體。
T2225_.61.0348c25: 與此願稱云義利也。此印表如意寶幢
T2225_.61.0348c26: 即是滿一切願義也。又虚空藏眞言。vicitra
T2225_.61.0348c27: vara種種奇妙顯色衣者。即種種願亦即如
T2225_.61.0348c28: 意寶珠。今擧之幢上與一切。即是所
T2225_.61.0348c29: 義利施也 呵呵等。句義云。haha笑聲也h@u@mha@h
T2225_.61.0349a01: 一本句義
ha@h喜也
 解云。haha笑聲也。h@u@mha@h種子也
T2225_.61.0349a02: 是笑者。謂持誦此眞言也。疏第十地藏眞言
T2225_.61.0349a03: 釋云。訶是行義亦是笑義喜義。入阿字門
T2225_.61.0349a04: 喜。喜者即生滅法。所以有三。即三乘行
T2225_.61.0349a05: 今所以有二是南方尊故。表生佛不二
T2225_.61.0349a06: 平等之妙笑。又入阿字門故離喜而笑。即
T2225_.61.0349a07: 是如來微妙離喜妙樂。故明其義獲得如
T2225_.61.0349a08: 來微妙笑。宋譯云得與諸佛同喜笑。微妙笑
T2225_.61.0349a09: 者。所謂奇哉怪哉之笑也。一ha字衆生本具
T2225_.61.0349a10: 佛性。一ha字如來顯發菩提。體一無異。希
T2225_.61.0349a11: 奇此事呵呵大聲。謂之奇哉怪哉。種子
T2225_.61.0349a12: h@u@m字第九如來甲眞言釋云。末後吽字即是
T2225_.61.0349a13: 無畏聲。亦是自在力義。亦是歡喜義。以定慧
T2225_.61.0349a14: 具足此訶字門時。自知必能摧壞諸障
T2225_.61.0349a15: 普護衆生。是故大歡喜也今此中前建
T2225_.61.0349a16: 寶幢。萬徳莊嚴寶生如來性悉與一切衆生
T2225_.61.0349a17: 竟。是以發生師子奮迅決定了義聲。爲呵呵
T2225_.61.0349a18: 大聲。是云無畏聲。即是大歡喜聲也。ha@h
T2225_.61.0349a19: 祕經云喜字知 薩嚩等。自下明西方
T2225_.61.0349a20: 四尊。是初法菩薩也。句義云。sarva一切k@ari
T2225_.61.0349a21: 作也四卷云。薩嚩迦哩。k@ari作也。作者有
T2225_.61.0349a22: 爲生滅法也。上點a也。入阿字門故離作
T2225_.61.0349a23: 也。知一切作本來不生。是云sarvak@ari。又作
T2225_.61.0349a24: 者謂作作者稱爲非法。無作即清淨故云
T2225_.61.0349a25: 淨非法皆清淨。疏第七釋ka字門云。今正
T2225_.61.0349a26: 察作作者等悉從衆縁生。即入本不生
T2225_.61.0349a27: 。本不生際者。有佛無佛法爾誰造作之
T2225_.61.0349a28: 首乎。是故見迦字門則知一切諸法皆是造
T2225_.61.0349a29: 作所成。名爲自相。若是作法者。當知畢竟
T2225_.61.0349b01: 無作名爲眞實義也。又kara黒也。黒即非法
T2225_.61.0349b02: 其體三毒。三即一切義故云sarva一切kari
T2225_.61.0349b03: 黒也。非
法也
知三毒當相即涅槃故。云能清非
T2225_.61.0349b04: 法皆清淨。理趣釋觀音曼荼羅表三毒即涅
T2225_.61.0349b05: 槃義。即此義也。又前印表蓮花形。一切衆生
T2225_.61.0349b06: h@rda心如合蓮花。而在煩惱泥中
T2225_.61.0349b07: 是云非法。此尊加持故令其開敷
T2225_.61.0349b08: 垢清淨。是云能淨非法皆清淨。即明印義
T2225_.61.0349b09: 也。又梵字次第云。sarvak@ari利益karu@na
T2225_.61.0349b10: 饒益
第九
 或云利益故此眞言亦含利益
T2225_.61.0349b11: 。能淨非法清淨。即是觀世音大悲
T2225_.61.0349b12: 利益也 &MT01520;佉等。句義云du@hkha苦也ccheda斷也
T2225_.61.0349b13: 解云。此尊印名金剛劍。所謂利惠刀。眞
T2225_.61.0349b14: 言即明惠刀作用。即是能斷金剛般若前解印
義云。
T2225_.61.0349b15: 般若大火聚
併思
ccheda能斷cche字一切法如影像
T2225_.61.0349b16: 義。da字大明義。燈種子di也。明鏡偈云。諸法
T2225_.61.0349b17: 形像。第九釋云。初句但云形像。與無相
T2225_.61.0349b18: 文勢相連。意明法無形像略出經初出
云。諸法如
T2225_.61.0349b19:
ccheda者文殊師利無相妙惠。是云
T2225_.61.0349b20: 剛劍。即是能斷金剛般若。第十三除疑悔眞
T2225_.61.0349b21: 言釋云。vimati無惠也cchedaka截斷也斷無
T2225_.61.0349b22: 智慧也。亦是決斷之義也。亦是斷
T2225_.61.0349b23: 壞義也。猶如能斷金剛般若之義
T2225_.61.0349b24: 此無相妙惠照諸法。乃至少法猶如隣
T2225_.61.0349b25: 得。譬如鏡中影像自性
T2225_.61.0349b26: 豈有苦受可受乎。故云能斷一切苦受業。第
T2225_.61.0349b27: 二十卷云。文殊師利者大智慧也。乃至次即
T2225_.61.0349b28: 第一義空。我心自空。善惡無主。觀心無
T2225_.61.0349b29: 心。法不法等即妙惠也。以此第一義空
T2225_.61.0349c01: 之妙惠。淨彼遍一切處淨菩提心。平等惠利
T2225_.61.0349c02: 刄斷無始無明根。即入菩薩正位云云 一切
T2225_.61.0349c03: 苦受業者。業謂業因。苦受即果。因果並擧。
T2225_.61.0349c04: 宋譯云速能斷除一切苦。唯擧果也 勃馱
T2225_.61.0349c05: 等。句義云buddha開也bodhi語也。云開覺歟。轉
法輪故云然歟。和鏡同
T2225_.61.0349c06: 又句義抄云。buddha覺也bodhi智也意云。由
T2225_.61.0349c07: 轉法輪開覺得智也。今云。明覺本依兒嶋
T2225_.61.0349c08: bodhi語。今未其説。今取覺智義。即身
T2225_.61.0349c09: 義云。梵首buddh@abodhi一字之轉。buddh@a覺。
T2225_.61.0349c10: bodhi覺謂能覺。是因智故此尊稱云
T2225_.61.0349c11: 因。菩提心爲因義也。智謂所覺。即所覺菩
T2225_.61.0349c12: 提也。華嚴大疏三十四中十五經菩薩行
T2225_.61.0349c13: 地事最上諸佛本文云。菩薩行者是出世間
T2225_.61.0349c14: 智。謂即是證道證心渉境。故名爲行地事
T2225_.61.0349c15: 者。謂十地事行。即是教道相差別故。最上者
T2225_.61.0349c16: 通説上二勝故。諸佛本者釋上證智得
T2225_.61.0349c17: 薩行名。所以行是因義。覺於佛智所以名
T2225_.61.0349c18: 佛。今此證智亦覺佛智故爲彼本。本即因
T2225_.61.0349c19: 也。抄三中云覺於佛智者。然論但云諸佛
T2225_.61.0349c20: 之根本者。覺佛智故。此語迷人。以佛是梵
T2225_.61.0349c21: 音覺是此語。若順西方佛佛智。故若
T2225_.61.0349c22: 此國覺覺智。故安得唐釋
T2225_.61.0349c23: 義耶。此有深意。謂佛智即是菩提。此
T2225_.61.0349c24: 但云覺。佛陀是人此云覺者。以人得法故
T2225_.61.0349c25: 覺者。故今疏云覺佛智故。故名爲佛。今
T2225_.61.0349c26: 十地菩薩爲能覺人。亦將因智佛智
T2225_.61.0349c27: 故爲佛本。爲人法唐梵互彰。譯者之妙
T2225_.61.0349c28: 今加於字。以論故今此亦爾。buddh@a
T2225_.61.0349c29: 能覺人。bodhi即所覺法。亦將因智
T2225_.61.0350a01: 故。此菩薩稱金剛因亦名纔發心。若依
T2225_.61.0350a02: 大日經。能覺心是cita。所覺爲h@rda。心自證
T2225_.61.0350a03: 心。是云初發淨菩提心。即此義也。句義抄
T2225_.61.0350a04: 云。由轉法輪開覺得智者。恐不可。何者上
T2225_.61.0350a05: 眞言以無相妙惠。斷除無始無明故。始開
T2225_.61.0350a06: 覺自己菩提。故云覺智。即初發淨菩提心也。
T2225_.61.0350a07: 已自開覺當法輪脱衆生。應知覺知
T2225_.61.0350a08: 是自證。法輪即化他。故上經偈云。由纔發
T2225_.61.0350a09: 故能轉妙法輪。所以此尊名纔發心轉法
T2225_.61.0350a10: 。豈是由轉法輪覺智義乎。智者應思。
T2225_.61.0350a11: 由開覺於本具菩提故。三十七尊乃至無盡
T2225_.61.0350a12: 莊嚴恒沙萬徳顯現。故云於曼荼羅爲主宰
T2225_.61.0350a13: 故此尊亦名摩訶曼荼此云
大場
曼荼羅者。本具
T2225_.61.0350a14: 萬徳。所bodhi。其體三十七智恒沙已有也。
T2225_.61.0350a15: 第十二疏釋摩訶薩意處云。心處亦可
T2225_.61.0350a16: 心位。即指此衆生自心之處即一切佛大
T2225_.61.0350a17: 悲漫荼羅也乃至此心之處即是凡夫肉心最
T2225_.61.0350a18: 於中。是汗栗駄心也。將學觀者亦於
T2225_.61.0350a19: 蓮花之形。所以者何。一切衆生此心即
T2225_.61.0350a20: 是蓮花三昧之因。以開敷故。爲
T2225_.61.0350a21: 諸煩惱等之所纒繞。所以不自了其心
T2225_.61.0350a22: 如實之相也。是故先當此心處八葉
T2225_.61.0350a23: 蓮花觀令開敷諸藥具足乃至以云蘂具
T2225_.61.0350a24: 者亦有其意。謂此蓮花三昧之心bodhi
T2225_.61.0350a25: 若開敷時buddha 無量法門無具足ma@n@da 謂
T2225_.61.0350a26: 六度・十八空・三十七品禪定解脱・百八三昧
T2225_.61.0350a27: 門・五百陀羅尼門。如是等無量無邊無
T2225_.61.0350a28: 具足知六度十八空等。所謂曼荼
T2225_.61.0350a29: 羅海會諸尊無盡莊嚴。金剛界説之爲三十
T2225_.61.0350b01: 七智。即是三十七品無量法門也。覺於菩提
T2225_.61.0350b02: 者。即明此義。故明覺智義。云於曼荼羅爲
T2225_.61.0350b03: 主宰。又此印外縛立二水二地。交二地
T2225_.61.0350b04: 轉法輪。立二水覺智buddh@abodhi皆以
T2225_.61.0350b05: va字水輪體。應之 鉢囉底等。句義
T2225_.61.0350b06: prati得也zavda響也。悟一切語言
皆如空界響
句義抄云。
T2225_.61.0350b07: prati得也。zavda聲也。攝那
聲也
宋譯云誦鉢帝攝沒
T2225_.61.0350b08: 。四卷唵鉢羅二合底攝勃駄。蓮心鉢羅
T2225_.61.0350b09: 底攝那。按千字文zavda波娜聲也。今經
T2225_.61.0350b10: 及蓮心呼va舌内空點。呼云世牟
T2225_.61.0350b11: 也。此尊亦名無聲金剛語。即祕密持誦。
T2225_.61.0350b12: 持誦故本尊三昧衆相現前。隨問隨答。
T2225_.61.0350b13: 故云預諸佛談語論。宋云能與佛同語論。預
T2225_.61.0350b14: 與同也。史&T047368;秦本紀臣子與往正義與音
T2225_.61.0350b15: 預。又猶預或作猶與。古音皆通同也。又聲
T2225_.61.0350b16: 四大因縁。而起無常變易之法也。法身豈
T2225_.61.0350b17: 聲乎。prati無也。zavda聲也。即無聲也。故
T2225_.61.0350b18: 此尊亦名無聲。是以無言道通。謂之預諸佛
T2225_.61.0350b19: 談論。妙之又妙也。什公釋維摩默云。默然
T2225_.61.0350b20: 之論論之妙也。即此之謂歟 蘇嚩等。宋云
T2225_.61.0350b21: 若誦蘇嚩始怛鑁。句義云su善也vazi自在歟
T2225_.61.0350b22: ndha@m得歟大日經釋迦眞言云。vazita自在也。
T2225_.61.0350b23: 此自在者是攝取義。羯磨能攝一切法故明
T2225_.61.0350b24: 其義。云遍行一切而自在。宋譯云得一切處
T2225_.61.0350b25: 皆自在。疏第十九十九云。此攝於梵音是攝
T2225_.61.0350b26: 取之攝。如取諸物己身之義也。
T2225_.61.0350b27: 此空加持力故。能攝一切法成佛也。
T2225_.61.0350b28: 此中自在者。梵音與觀自在之自在異。
T2225_.61.0350b29: 此是攝取義也。謂能攝取一切法也。如
T2225_.61.0350c01: 者於其境内意攝取皆得自在。如來法
T2225_.61.0350c02: 王於一切法自在亦如是也第十三亦有
釋往閲
前明
T2225_.61.0350c03: 印云。小大指面合集會業金剛即表羯磨
T2225_.61.0350c04: 。小大面合者表行一切。此空經
T2225_.61.0350c05: 等三指而至小指即周遍義。空周遍一切
T2225_.61.0350c06: 故。集會即攝取。即是自在義也 儞婆等。
T2225_.61.0350c07: 句義云nirbhaya無畏tva@m得歟nira無也bhaya
T2225_.61.0350c08: 畏也。宋譯云儞哩婆野薩怛鑁薩怛。鑁汝
T2225_.61.0350c09: 也。四卷六卷及蓮心等並無薩字 刹那則
T2225_.61.0350c10: 得無所畏者。護云rak@sarak@sa中具刹那義
T2225_.61.0350c11: 具如上辨。此印立風指心者。風指者金
T2225_.61.0350c12: 剛不可壞菩提心。其體ha字亦大自在力義。
T2225_.61.0350c13: 尊種子h@a@m。應知立二風者表擁護義。即除
T2225_.61.0350c14: 心怖畏故云住心也 誦捨怛等。句義云za
T2225_.61.0350c15: tr@u怨家也bhak@sa摧伏
義歟
句義抄云。啖伏義。此印表
T2225_.61.0350c16: 牙形。是能啖智。bhak@s@a即智用也。怨敵者即魔
T2225_.61.0350c17: 怨。故上云能摧諸惡魔。故亦稱摧一切魔菩
T2225_.61.0350c18: 也 薩嚩等。句義云sarva一切siddhi成就也
T2225_.61.0350c19:  獲得妙悉地者。謂成就一切印契故上云
T2225_.61.0350c20: 順伏諸契。具如上辨。又百八契印金剛座眞
T2225_.61.0350c21: 言。o@mvajraamughasiddhi。理趣經金剛拳章。三
T2225_.61.0350c22: 密金剛爲四理趣。即是三三昧耶座。亦即菩
T2225_.61.0350c23: 提座顯現此義具如上引
第十二疏辨
是云獲得妙悉地。宋
T2225_.61.0350c24: 圓滿一切成就法 摩訶囉底等。句義云
T2225_.61.0350c25: mah@arati大適也嬉戲者阿閦佛菩提心供養。
T2225_.61.0350c26: 理趣釋空庫章云。所謂發菩提心則爲於諸
T2225_.61.0350c27: 如來廣大供養者。此是金剛嬉戲菩薩三摩
T2225_.61.0350c28: 地。菩提心義。一切如來以菩提心成佛
T2225_.61.0350c29: 増上縁。於菩提心法愛樂與智波羅蜜
T2225_.61.0351a01: 娯故此眞言mah@a者普賢大我本性菩提心
T2225_.61.0351a02: 具如
疏辨
ra惠也。即智波羅蜜也。ti如如三昧
T2225_.61.0351a03: 即法愛樂也。定惠和合生大適悦。即是菩提
T2225_.61.0351a04: 心供養也。印亦即表此義。具如上辨 嚕
T2225_.61.0351a05: 波等。句義云r@upa色也zobhe善也。端
嚴也
解云。嬉
T2225_.61.0351a06: 供是菩提心體。是明菩提心眷屬具如
上辨
是種
T2225_.61.0351a07: 種法門無盡莊嚴故云色端嚴。即與vicitra
T2225_.61.0351a08: 種種奇妙顯色義同也。故宋譯云即具莊嚴
T2225_.61.0351a09: 妙色相。菩提心與眷屬其義雖異。而實一
T2225_.61.0351a10: 體差別。不菩提心猶如相大不體大
T2225_.61.0351a11: 故今經云亦復然。意明萬徳莊嚴即是菩提
T2225_.61.0351a12: 心也。又不嬉印展臂是爲鬘印。印亦其
T2225_.61.0351a13: 體不異。亦當准知 室嚕等。句義云zrotra
T2225_.61.0351a14: 聞也saukhye樂也 解云。令聞者得樂故云
T2225_.61.0351a15: 。此眞言但明歌得益。其歌體即羯磨會眞
T2225_.61.0351a16: g@ite。此梵本體即般若明呪也。故理趣經
T2225_.61.0351a17: 釋釋歌供中云。由此三摩地。於佛集會中
T2225_.61.0351a18: 能問答一切大乘甚深般若波羅蜜也。應
T2225_.61.0351a19: 歌者諸佛説法甚深般若。故令聞者而證
T2225_.61.0351a20: 。故云得樂即是出世間第一樂也。法花龍
T2225_.61.0351a21: 女偈云。又聞成菩提唯佛當證知。我聞大乘
T2225_.61.0351a22: 脱苦衆生。即此義也 薩婆布誓等。句
T2225_.61.0351a23: 義云sarvapuji一切供
養也
 解云。舞是供養總稱
T2225_.61.0351a24: 故。眞言云puji。具如上辨 鉢囉訶攞等。
T2225_.61.0351a25: 句義云prahr@adini
 解云。prahr@a歡喜也。
T2225_.61.0351a26: hr@a字點a也。adini是令義。唐梵文字令
T2225_.61.0351a27: adya。又云@adya。宋譯云隨誦能生適悦
T2225_.61.0351a28: dini生義。仁王陀羅尼釋云。diryate
T2225_.61.0351a29: 生也。是阿閦尊奉酬毘盧遮那菩提心供養
T2225_.61.0351b01: 故。即是内心歡喜。故禮懺云眞如熏焚香pra
T2225_.61.0351b02: 第一義諦。hrah@rda眞實心所謂眞如也。最
T2225_.61.0351b03: 勝疏二末三十四心有四義中云。一眞實名
T2225_.61.0351b04: 心如般若心。即眞如理亦名爲心。故勝鬘
T2225_.61.0351b05: 經云。自清淨心彼名乾栗多心大日疏
T2225_.61.0351b06: 第十二釋決定心cita歡喜h@rda説名内心處
T2225_.61.0351b07: 云。此決定心即三昧也。猶決定心
T2225_.61.0351b08: 故心得悦樂。即是内心自證現法之樂
T2225_.61.0351b09: prahra歡喜者。即是内心自證現法樂
T2225_.61.0351b10: 也。即是所謂眞如熏也 頗攞等。句義云
T2225_.61.0351b11: phal@a果也gami得也。萬行因花
萬徳果菓
宋譯云。隨應
T2225_.61.0351b12: 獲得諸勝果按羯磨眞言義即是花義。是
T2225_.61.0351b13: 其功徳。花是萬行因。由因得果故。今擧
T2225_.61.0351b14: 其果因行功徳。是三昧耶義也。前印説
T2225_.61.0351b15: 自掌而上獻。因在下地萬行故。勝
T2225_.61.0351b16: 上地此義。故云上獻也 素帝等。句義
T2225_.61.0351b17: su妙也
善也
tej@a威也
光也
grija字引aagri云勝上
也。云得勝妙威光
T2225_.61.0351b18: 譯云。而能得彼大妙光 解云。羯磨眞言
T2225_.61.0351b19: 燈明體。所謂無量壽尊智慧門也。是明
T2225_.61.0351b20: 其用故云勝上威光。上印説云齊頭指
T2225_.61.0351b21: 逼。二空即禪智表定中惠。譬之密室燈光
T2225_.61.0351b22: 動搖。故云勝上威光 素巘等。句義
T2225_.61.0351b23: su妙也
善也
gandh@a@ggi
ndh@a字引即a也。a@ggi身也
分也體也。妙香身分也
妙香
T2225_.61.0351b24: 身分者。所謂五分法身也。羯磨眞言明
T2225_.61.0351b25: 。是即所得功徳也 阿夜等。句義云ay@a
T2225_.61.0351b26: hi名義也ja@h宋云阿耶呬&MT01386;普鉤召 阿呬等
T2225_.61.0351b27: 句義云ahih@u@mh@u@m 宋云阿呬吽吽能引入
T2225_.61.0351b28:  係薩等。句義云he呼召也sph@a@ta鎖也va@m 宋云。
T2225_.61.0351b29: 呬薩普吒鑁能縛大得者明本作大將。將
T2225_.61.0351c01: 謂將帥具如
上辨
 健吒等。句義云gha@m@ta鈴也。又
云磬也
a@h
T2225_.61.0351c02: a@h 宋云。健吒惡惡能警動上云金剛鈴遍
T2225_.61.0351c03: a@h字即遍入義。遍入即警覺也。謂遍
T2225_.61.0351c04: 諸佛覺安樂深定度門。遍入衆生
T2225_.61.0351c05: 覺長夜暗睡覺心。故重言云a@ha@h
T2225_.61.0351c06:
T2225_.61.0351c07: 我今説法印至能作。諸事業。釋曰。此一偈總
T2225_.61.0351c08: 結也。宋譯云。今説如上諸法印所有清淨成
T2225_.61.0351c09: 就法。於舌觀想彼金剛事業皆成就。二卷教
T2225_.61.0351c10: 王及蓮心軌於三昧耶眞言前此文。彼
T2225_.61.0351c11: 云。次結三昧耶。於舌觀金剛。先合金剛掌
T2225_.61.0351c12: 便成金剛縛云云 梵字次第云。次結内五
T2225_.61.0351c13: 。舌上想h@u@m。成五股金剛o@mvajrasatva
T2225_.61.0351c14: h@u@m。次結三昧耶。於舌上金剛。先合金剛
T2225_.61.0351c15: 石山次第第三云。文云。次結三昧耶
T2225_.61.0351c16: 舌觀金剛。先合金剛掌。便成金剛縛
T2225_.61.0351c17: 謂金剛合掌想舌前有滿月。此中有h@u@m
T2225_.61.0351c18: 即變成五股金剛杵。是三昧耶會初法也。作
T2225_.61.0351c19: 金剛合眞言o@mvajr@ajali次不
T2225_.61.0351c20: 金剛合掌。轉成金剛縛眞言曰o@mvajrabantha
T2225_.61.0351c21: 次説羯磨印至成二金剛印。釋曰。從此已下
T2225_.61.0351c22: 羯磨印。藏&T047368;云。羯磨會成佛以後行佛事
T2225_.61.0351c23: 。八卷次第云。或説云。羯磨會爲成所作智
T2225_.61.0351c24: 即成佛以後修如來事業也。私云。案略出經
T2225_.61.0351c25: 羯磨三昧耶供養會等同於儀軌之列。教王
T2225_.61.0351c26: 經先説三昧耶會。次安羯磨唯脱供養云云
T2225_.61.0351c27: 今按。今經約説法次第故。佛五相成佛竟次
T2225_.61.0351c28: 法輪。法輪體即羯磨眞言。故羯磨眞言。在
T2225_.61.0351c29: 初。所謂成佛以後行佛事業即斯義也。經
T2225_.61.0352a01: 文非是修行次第故。對儀軌文前後不次。
T2225_.61.0352a02: 亦別有文次也。又大供養會眞言於第四會
T2225_.61.0352a03: 之。載在于宋譯經第八卷。名云金剛事
T2225_.61.0352a04: 業曼荼羅廣大儀軌分第四。仁和大師不
T2225_.61.0352a05: 此經。故云唯脱供養又略出經亦是天
T2225_.61.0352a06: 竺傳法聖者所略出故。即是儀軌也。故經初
T2225_.61.0352a07: 首云。我今於百千頌中金剛頂大瑜伽教王
T2225_.61.0352a08: 經中。爲瑜伽者成就瑜伽法故。略説一
T2225_.61.0352a09: 切如來攝眞實最勝祕密之法蓮心等
T2225_.61.0352a10: 廣略雖異亦是儀軌。宜矣。其次第與軌相
T2225_.61.0352a11: 同也。夫儀軌者略出經文爲修行者。供養持
T2225_.61.0352a12: 誦法則次第故。與經文其相大異也 次解
T2225_.61.0352a13: 經文。初一句明許説知。次三句正明
T2225_.61.0352a14: 也。宋譯云。先作堅固金剛拳。二羽等引而
T2225_.61.0352a15: 兩分。由此成金剛印。四卷云。結金剛縛契
T2225_.61.0352a16: 已。以定心分擘爲二。次後結諸印竝准
T2225_.61.0352a17:  應結金剛拳者。正明印母。此印異説多端。
T2225_.61.0352a18: 時處軌明智拳印印母云。中小名握拇頭拄
T2225_.61.0352a19: 大背。金剛拳乃成。境界經云。金剛拳。拇指入
T2225_.61.0352a20: 其掌中。以餘四指堅握拇指云云是與疏第
三所出金
T2225_.61.0352a21: 剛拳
同也
蓮心軌云。次結羯磨印。於心而修習。諦
T2225_.61.0352a22: 觀心月輪而有羯磨杵。檜尾決云。二手金剛
T2225_.61.0352a23: 縛十指皆搩。以左指右手背。以右手
T2225_.61.0352a24: 左手背。其二大指二小指頭相拄。掌博附臍
T2225_.61.0352a25: 。是想觀八葉蓮花上有滿月。其中有短吽
T2225_.61.0352a26: 。變成羯磨杵已上三説今文縱容而不
T2225_.61.0352a27: 剋定。然云等引而相分故。恐是與檜尾説
T2225_.61.0352a28: 同矣 等引而兩分等者。此二句明印母
T2225_.61.0352a29: 而爲二印以成彼羯磨諸印。故四卷云。結
T2225_.61.0352b01: 金剛縛已。以定心分擘爲二。次後結諸印
T2225_.61.0352b02: 竝准此。然四卷明智拳印。以准知餘諸
T2225_.61.0352b03: 。今次明智拳印。初云次則等故。此二句
T2225_.61.0352b04: 上文而讀也。等引梵云samahita即定心
T2225_.61.0352b05: 也。夫拳者三密平等義。二拳相分即表定惠
T2225_.61.0352b06: 三密平等。定惠不二心云等引而兩分。等
T2225_.61.0352b07: 引是自證。相分即化他。自證已滿故從此流
T2225_.61.0352b08: 出無量諸印。隨應救濟即是羯磨妙業也。疏
T2225_.61.0352b09: 第十七八丁云。以無疑故而得等引。等引者。
T2225_.61.0352b10: 梵云三摩呬多。即以三平等法攝一切
T2225_.61.0352b11: 功徳。攝在自身故云等引也。擧此三平等
T2225_.61.0352b12: 即是普攝一切功徳。照此三事究竟皆等。攝
T2225_.61.0352b13: 入自身名爲等引。又定慧等合爲一名爲
T2225_.61.0352b14: 等引。能住是眞實乃至等引。即是住
T2225_.61.0352b15: 也 次則説結縛至偈末。次説諸印。於
T2225_.61.0352b16: 中初一句總明諸印儀則。故宋譯云
T2225_.61.0352b17: 後當説結儀則。今文甚略也 持作金剛指
T2225_.61.0352b18: 等。偈初説智拳也。於中初二句正説印。金
T2225_.61.0352b19: 剛指者。即風指也。以五字五大五指時。
T2225_.61.0352b20: 頭指爲風指haha字者風輪大力金剛
T2225_.61.0352b21: 不可壞義。故稱云金剛指也。智拳印者正是
T2225_.61.0352b22: 金剛界曼荼羅主印。故別出金剛以名
T2225_.61.0352b23: 也。右手安左者。謂以右拳左風指也。宋
T2225_.61.0352b24: 譯云。左手金剛指而平受右手。起立以成
T2225_.61.0352b25: 印。四卷云。以止羽金剛指觀羽手
T2225_.61.0352b26: 之 此印名覺勝等者。初句明印名。次
T2225_.61.0352b27: 其功能。宋譯云。此印名爲覺最勝。由
T2225_.61.0352b28: 即成佛菩提。四卷云。此名菩提最上契。能
T2225_.61.0352b29: 與佛菩提。境界經云。是名菩提引導第一
T2225_.61.0352c01: 智印。亦名能滅無明黒暗印。縁此印加持
T2225_.61.0352c02: 諸佛與行者。授無上菩提最勝決定之&T047368;。守
T2225_.61.0352c03: 護經第三云。此名能與無上菩提最尊勝印
T2225_.61.0352c04: 即是本師毘盧遮那如來之印。心地觀經第
T2225_.61.0352c05: 八云。是名引導無上菩提第一智印。亦名
T2225_.61.0352c06: 滅無明黒闇大光明印。以結此印加持故。十
T2225_.61.0352c07: 方諸佛摩行者頂。授大菩提勝決定&T047368;。是
T2225_.61.0352c08: 大毘盧遮那如來無量福聚大妙智印。爾時
T2225_.61.0352c09: 行者結此印已即作此觀。一切有情共
T2225_.61.0352c10: 此印念眞言。十方世界無三惡道八
T2225_.61.0352c11: 難苦果。同受第一清淨法樂。我今首上有
T2225_.61.0352c12: 寶冠。其天冠中五佛如來結跏趺坐。我是毘
T2225_.61.0352c13: 盧遮那如來。圓滿三十二相八十種好。於
T2225_.61.0352c14: 光明十方世界。利益安樂一切衆生。如
T2225_.61.0352c15: 是觀察名毘盧遮那如來最勝三昧
T2225_.61.0352c16: 文者覺勝者。覺梵云菩提。簡三乘菩提
T2225_.61.0352c17: 故云勝。故四卷云名菩提最上契。由
T2225_.61.0352c18: 者必定成無上菩提。故名爲覺勝印
T2225_.61.0352c19:  能與佛菩提者。即明印功能。簡諸餘菩
T2225_.61.0352c20: 故云佛菩提。問。菩提本具何云授與。答。
T2225_.61.0352c21: 此印則開發本具菩提。猶如人與故云
T2225_.61.0352c22: 能與。疏第十六釋殊勝悦意果授文云。授與
T2225_.61.0352c23: 謂有人傳授。復自觀察修行而得斯果。猶
T2225_.61.0352c24: 如人與是實自悟不他得又眞言va
T2225_.61.0352c25: jradhat@u金剛界va@m祕經云。觀水字光焔生
身如佛形。智拳住悲愍
 解云。
T2225_.61.0352c26: 金剛界者。本性菩提心。止羽金剛指。即表
T2225_.61.0352c27: 剛界堅固菩提心也。觀羽執之即表證義
T2225_.61.0352c28: 金剛界心即是毘盧遮那印。是標幟義故
T2225_.61.0352c29: 此印。標幟毘盧遮那内證義va@m水字者
T2225_.61.0353a01: 即證菩提義。va字是水義。水即菩提。boddha
T2225_.61.0353a02: va字爲體。即水義也。上點入證。應va@m
T2225_.61.0353a03: 是證菩提義也。第二十卷釋西方成菩提義
T2225_.61.0353a04: 云。次成菩提白色即是圓明究極之義。又是
T2225_.61.0353a05: 水義。如我昔所願今者已滿足。化一切衆
T2225_.61.0353a06: 皆令佛道。爲是事故是起大悲故也
T2225_.61.0353a07: va@m字水字者即能與菩提義。故云
T2225_.61.0353a08: 生身如佛形。水具悲義故經云住悲愍。疏
T2225_.61.0353a09: 起大悲。大悲色白。理趣釋明大日身色
T2225_.61.0353a10: 如月殿者即此義也 又因辨。時處軌云。
T2225_.61.0353a11: 右執左頭指。十方刹土中唯有一佛乘如來
T2225_.61.0353a12: 之頂法。等持諸佛體。是故名智拳。第一句
T2225_.61.0353a13: 總明印。次四句述明印義。十方佛土中者。
T2225_.61.0353a14: 右執義。拳云mu@s@ti。是執持義故云右執
T2225_.61.0353a15: 拳體五指。四指爲四智。各具四徳。四四成
T2225_.61.0353a16: 十六。中指爲中智。總成十七。理趣經説
T2225_.61.0353a17: 七清淨句。淨土論明淨土十七莊嚴。最勝王
T2225_.61.0353a18: 淨地品十七種波羅蜜十七到彼岸
即是淨土也
T2225_.61.0353a19: 右拳是十七清淨句。即是十方佛土也。又祕
T2225_.61.0353a20: 密曼荼羅品明佛土相地平如掌。明知拳
T2225_.61.0353a21: 掌即是十方佛土也。風名金剛指。即是唯有
T2225_.61.0353a22: 一佛乘義。祕經明h@u@m云。金剛一爲乘不壞
T2225_.61.0353a23: 諸法教 h@u@m字本體ha字金剛不可壞菩提
T2225_.61.0353a24: 心。故云金剛一乘。即是金剛指義也。又一
T2225_.61.0353a25: 乘者。衆生本具h@rda心蓮華藏。所謂妙法芬
T2225_.61.0353a26: 荼梨花故。法華亦云十方佛土中唯有一乘
T2225_.61.0353a27: 。餘前云大通智勝佛住智拳印。亦當
T2225_.61.0353a28: 矣。如來頂法者。謂右拳義。蘇悉地經頂髻
T2225_.61.0353a29: 印其體拳印。故知指右拳如來之頂法
T2225_.61.0353b01: 等持諸佛體者。等持是拳義。諸佛體者。即左
T2225_.61.0353b02: 風指。證金剛一乘者。稱爲佛體。應知左金
T2225_.61.0353b03: 剛指即是諸佛體也 又因&T047368;。金剛界&T047368;
T2225_.61.0353b04: 三云
誰作
奝然法橋在唐&T047368;云。入毘盧遮那
T2225_.61.0353b05: 大日尊。件尊智拳印以左拳上。還
T2225_.61.0353b06: 出之次參諸三藏房。奉説文之由。答
T2225_.61.0353b07: 云。左有惠名。仍所作也云云智證大師胎
T2225_.61.0353b08: &T047368;云。凡胎藏中左手爲定。右手爲惠。金
T2225_.61.0353b09: 剛界中右爲定。左手爲慧。對受&T047368;云。&T047368;
T2225_.61.0353b10: 私云。安祥寺三修大徳云。或文云。左握
T2225_.61.0353b11: 頭指。私云。三修律師者。宗叡僧正潅頂弟子。
T2225_.61.0353b12: 惠運入室又入唐歸朝相共云云餘前辨
T2225_.61.0353b13: 二卷教王右爲定。左爲慧。疏説反此。然概
T2225_.61.0353b14: 然云金右爲定胎左爲定者。恐爲依。何
T2225_.61.0353b15: 者大樂金剛薩埵軌等。皆從金剛界而出。然
T2225_.61.0353b16: 軌明薩埵印云。左置胯右輪擲勢。勝初瑜
T2225_.61.0353b17: 伽軌云。定拳慢。智拳輪。此二軌即與疏説
T2225_.61.0353b18: 同。云何必定云金右爲定等乎。凡説左右
T2225_.61.0353b19: 西天本自有二説。非必金胎之異矣。是以
T2225_.61.0353b20: 諸經軌中左定右惠者。十常八九。智證之説
T2225_.61.0353b21: 甚難依矣。余曾詣與州三島宮。大通智勝
T2225_.61.0353b22: 佛爲其本地。即左拳大日也。如此之類間
T2225_.61.0353b23: 亦有之而已 不動佛觸地等者。此明四佛
T2225_.61.0353b24: 。是初東方阿閦尊觸地印也。蓮心軌云。左
T2225_.61.0353b25: 拳安於臍。右羽垂觸地。檜尾&T047368;云。左金剛
T2225_.61.0353b26: 拳仰按臍。右手當右膝前。覆舒五指垂觸
T2225_.61.0353b27: 地是也。守護經第二云。以左手被衣服
T2225_.61.0353b28: 兩角交過遶其手腕。以拳執之。上出兩角
T2225_.61.0353b29: 右手按地。此即名爲能摧伏印。一切衆魔
T2225_.61.0353c01: 及諸外道諸惑業等皆不動。即是阿閦如
T2225_.61.0353c02: 來之印眞言ak@sobhya@hh@u@m。祕經云。因字金剛
T2225_.61.0353c03: 句。阿閦此云不動。不動者。金剛不壞菩提
T2225_.61.0353c04: 心。故禮懺云金剛堅固自性身。疏十四云。字
T2225_.61.0353c05: 輪梵云噁刹羅輪。噁刹羅是不動義。所
T2225_.61.0353c06: 是阿字菩提心也又第九釋息障品不動降
T2225_.61.0353c07: 伏義云。今此不動明王即是一切智智大菩
T2225_.61.0353c08: 提心。當知此心即是大力威猛能永害一切
T2225_.61.0353c09: 隨眠等過。令彼永斷即是死義也。又云。大
T2225_.61.0353c10: 自在天三千界之主。即是衆生自心。所謂無
T2225_.61.0353c11: 始無明住地。於諸惑中而得自在。唯除
T2225_.61.0353c12: 菩提心能伏者。斷其命已即是於寂然
T2225_.61.0353c13: 證。所謂生者即是起佛慧門。是故眞
T2225_.61.0353c14: 言行者應一一思惟諸佛密語知不
T2225_.61.0353c15: 動名同其三昧亦即同也。又大日經東方寶
T2225_.61.0353c16: 幢佛亦是菩提心降魔三昧。具如第四釋 
T2225_.61.0353c17: 觸地印者。舒五指五力義。即降伏三昧。
T2225_.61.0353c18: 故守護經云能摧伏印。觸地者。地謂菩提心
T2225_.61.0353c19: 地。觸謂觸除。即表伏菩提心地中無明煩
T2225_.61.0353c20: 惱等也。警發地神印即與此同。第四釋云。
T2225_.61.0353c21: 復次地神是天女。女是三摩地義。即是大日
T2225_.61.0353c22: 世尊護持一切衆生心地三昧也。如實相世
T2225_.61.0353c23: 。昔在菩提漫荼羅。降伏無明住地魔王及
T2225_.61.0353c24: 與塵沙大衆時。以般若波羅蜜手屡舒
T2225_.61.0353c25: 。案一切衆生心地。時汝三昧現作證明
T2225_.61.0353c26: 是故無量應度衆生四種魔軍由此退散。是
T2225_.61.0353c27: 故號爲寂業師子能以自在神通世間
T2225_.61.0353c28: 尊種子h@u@m字是勇健菩提心。與地神眞
T2225_.61.0353c29: 言終ha@m同。本體ha字金剛不可壞勇健菩
T2225_.61.0354a01: 提心。時處軌十六云。吽短音如來初成佛於
T2225_.61.0354a02: 提樹下。以此印密言壞天魔軍。疏第十
T2225_.61.0354a03: 四左ha@m字門中云。昔佛坐道樹下。從
T2225_.61.0354a04: 此字門。而降伏天魔無量軍衆。持誦者若能
T2225_.61.0354a05: 法習行。不久即同如來。現身能伏彼軍
T2225_.61.0354a06: 也。大名稱者。彼降魔者也又怖魔印。右手
T2225_.61.0354a07: 拳而舒風指。風指即ha字勇健菩提心。第
T2225_.61.0354a08: 十三釋云。如來證菩提時。以此印即能伏
T2225_.61.0354a09: 諸魔云云具釋
往見
h@u@m字者一實菩提心。其
T2225_.61.0354a10: 體五力五大等。第三釋勇健菩提心云。又未
T2225_.61.0354a11: 菩提心時。於瑜伽中種種相見
T2225_.61.0354a12: 謂地水火風空青黄赤白黒色等諸異相
T2225_.61.0354a13: 貌。爾時心未明了故不甄辨。亦不
T2225_.61.0354a14: 退轉之意。但作是念。此事非因縁。若
T2225_.61.0354a15: 我見諦時於菩提心明了無礙自當解耳
T2225_.61.0354a16: 復次行者照見心明道時。即於無盡大
T2225_.61.0354a17: 堅固力h@u@m字也
五力也
乃至毘盧遮那金翅鳥
T2225_.61.0354a18: 王俯觀法界海。如明鏡止觀翅
T2225_.61.0354a19: 天人龍。乃是勇健菩提心也金翅鳥者。迦婁羅五
大觀也。具如守護
T2225_.61.0354a20: 第二。大悲五大者。其
h@u@m字勇健菩提心也
又五字偈名降伏四魔。又
T2225_.61.0354a21: 青龍軌十二云。h@u@m大惠眞言五峯印。應h@u@m
T2225_.61.0354a22: 字即五大五力。觸地印五力者。即是h@u@m字大
T2225_.61.0354a23: 勤勇義也。又疏第五十八云。次於東方内院
T2225_.61.0354a24: 大日如來之上。畫作一切遍智印。作
T2225_.61.0354a25: 角形。其鋭下向。純白光焔圍之。在白蓮花
T2225_.61.0354a26: 。即是十方三世一切如來大勤勇印也。亦
T2225_.61.0354a27: 諸佛心印也。三角是降伏除障義。謂佛
T2225_.61.0354a28: 道樹。以威猛大勢。降伏四魔
T2225_.61.0354a29: 。鮮白是大慈悲色。如來師子奮迅大精進
T2225_.61.0354b01: 。正爲是事因縁。乃至放大悲光常照
T2225_.61.0354b02: 。故云普周遍遍知者。謂一切智。一
T2225_.61.0354b03: 切智即五大。故疏釋五大喩中。皆云一切
T2225_.61.0354b04: 智地大一切智水大等。故知三角降伏即是
T2225_.61.0354b05: 五大降伏也。又如來師子奮迅等者。亦即h@u@m
T2225_.61.0354b06: 字義也。義釋第七六二云。h@u@m吽是釋迦如來
T2225_.61.0354b07: 奪怒師子吼聲無能勝眞
言釋也
菩提場經第三十七
T2225_.61.0354b08: 能勝印。以右手心爲拳竪頭指。即與
T2225_.61.0354b09: 魔印同。經明其義云。能摧一切魔。能除
T2225_.61.0354b10: 諸魔障。大力欲自在世間魔軍主云云又疏
T2225_.61.0354b11: 第十四二十四云。何以故此毘盧遮那世尊應
T2225_.61.0354b12: 正等覺。坐菩提座。觀十二字眞言。四魔降
T2225_.61.0354b13: 伏。此法界現生三處流出天魔降者。謂大日
T2225_.61.0354b14: 如來坐菩提場時。平等觀於法界。而説
T2225_.61.0354b15: 十二句眞言王。即以此力能降四魔。除
T2225_.61.0354b16: 罪垢云云十二字眞言者。其體三密五大。
T2225_.61.0354b17: 五大與h@u@m字五力同。三密與ra@m字三角同。
T2225_.61.0354b18: 畢竟要之。降伏無量不ra@mh@u@m二字ra@m
T2225_.61.0354b19: 謂三角火輪。h@u@m字即半月風輪。疏第十四二十
T2225_.61.0354b20: 云。三角中置於囉字。半月中置於唅字
T2225_.61.0354b21: 又云。三角是降伏。半月是攝召。又火輪三角。
T2225_.61.0354b22: 風輪半月。又云。火輪赤色。風輪黒色又第
T2225_.61.0354b23: 十四云。赤是降伏色。金剛部義故第三。黒
T2225_.61.0354b24: 是攝召義即諸奉教者。忿怒等所爲衆務故
T2225_.61.0354b25: 第五。又云。赤是寶幢如來色。既發菩提心
T2225_.61.0354b26: 明道中伏魔怨。滅除蓋障故第二。黒
T2225_.61.0354b27: 色是鼓音如來色。所以垂普門之迹皆爲
T2225_.61.0354b28: 本。本者即是如來自證之地住大涅槃
T2225_.61.0354b29: 若捨加持神力則一切心量衆生非其境界
T2225_.61.0354c01: 是故其色幽玄而居後也 大日經宗赤色
T2225_.61.0354c02: 是降伏。黒爲攝召。瑜伽教宗赤是鉤召。黒
T2225_.61.0354c03: 降伏。其義相反。以要言之。降伏攝召義
T2225_.61.0354c04: 少異而實無菩提心三密五大。都是
T2225_.61.0354c05: 一實菩提心故。第十四云。當知此十二字法
T2225_.61.0354c06: 門即是法界之體性也法界體性者。a
T2225_.61.0354c07: 一實菩提心也。應h@u@m字是阿閦尊金剛堅
T2225_.61.0354c08: 固菩提心。即是降魔體也 寶生施願印者。
T2225_.61.0354c09: 宋譯同此。蓮心云。左拳如前相。右羽爲
T2225_.61.0354c10: 。檜尾云。左手如前。右手展五指。掌向
T2225_.61.0354c11: 膝上垂是也。守護經云。左手如前。執
T2225_.61.0354c12: 兩角。右手仰掌名滿願印。是寶生如來之
T2225_.61.0354c13: 印。疏第十三云。次如來滿願手印。左手亦持
T2225_.61.0354c14: 衣角之如前。右手向外舒而下垂。如
T2225_.61.0354c15: 伽中寶生佛印也 解云。前印以五力
T2225_.61.0354c16: 滅無明煩惱四種魔軍故。菩提心寶出生是
T2225_.61.0354c17: 寶生。其眞言ratna寶也sabhava生也tr@a@h祕經
云。
T2225_.61.0354c18: 復次施願故
如字麼尼句
寶謂如意寶。體具五色故或云
T2225_.61.0354c19: 色魔尼。其實十力無畏等無量功徳法門。正
T2225_.61.0354c20: 是願體。虚空藏眞言釋vicitravara種種奇
T2225_.61.0354c21: 妙顯色衣者。即是巧色魔尼也。故普世眞言
T2225_.61.0354c22: 釋云。vicitragate種種行也。亦是巧色義。隨
T2225_.61.0354c23: 類示現一切可愛樂身巧色也。理趣釋
T2225_.61.0354c24: 平等性智乃至得平等性智。流出隨
T2225_.61.0354c25: 其衆生愛樂。由如衆色摩尼能作無邊有
T2225_.61.0354c26: 情義利驗知vicitra者即是摩尼寶也。又
T2225_.61.0354c27: 與願之願梵云varavara衣者。又具願義
T2225_.61.0354c28: 也。又禮懺云。福徳莊嚴身。vicitra種種色即
T2225_.61.0354c29: 福徳也。衣是莊嚴義故。vara即莊嚴也。故知
T2225_.61.0355a01: vicitravara即是福徳莊嚴義也。故疏第十
T2225_.61.0355a02: 釋云。雜色衣即是種種萬徳莊嚴法門。若人
T2225_.61.0355a03: 能證此空三昧。即能萬徳莊嚴其身。如
T2225_.61.0355a04: 虚空明覩顯色也。種子tr@a@h者本體ta如如無
T2225_.61.0355a05: 垢義。即是眞如故云如字。具種種點即萬
T2225_.61.0355a06: 徳莊嚴義。以種種萬徳嚴法身。故云
T2225_.61.0355a07: 尼句。即是巧色摩尼種種莊嚴義也施願印
T2225_.61.0355a08: 者。即是眞言義也。展五指者即表寶義。五
T2225_.61.0355a09: 指是五大。五色即巧色摩尼也。向外下垂是
T2225_.61.0355a10: 施與義。亦即生相也。故境界經中卷十右云。
T2225_.61.0355a11: 是印名爲能令圓滿一切衆生所愛樂印。能
T2225_.61.0355a12: 滿衆生一切願故。應知施願印者。即ratna
T2225_.61.0355a13: sabhava義也。施願梵云varadavara願也。
T2225_.61.0355a14: da施與也。vara願者其體字輪法門。亦即十
T2225_.61.0355a15: 力無畏等功徳法門也。第五所釋慰喩偈云。
T2225_.61.0355a16: 嚩囉願也&MT01414;二合引。殊勝
也。徳也。
釋云。殊勝願
T2225_.61.0355a17: 者所謂一切智願也。若入此淨菩提心門
T2225_.61.0355a18: 則照見心法明道。所謂古佛大菩提道故
T2225_.61.0355a19: 此殊勝願道一切智願者。即是
字輪淨菩提心也。
又吉慶
T2225_.61.0355a20: 第二法賛云。鉢囉二合嚩囉勝法也第十九釋
T2225_.61.0355a21: 百字法品題云。此百字法品竟。法謂衆多義
T2225_.61.0355a22: 達磨之法也。百字之軌儀也。於百字中
T2225_.61.0355a23: 種種徳法也 解云。此所指法即上
T2225_.61.0355a24: pravara勝法也。pra亦一切義皆義。故云
T2225_.61.0355a25: 衆多義。百字非一故此法具衆多義。應
T2225_.61.0355a26: vara願者即是百字門。百字門者即是菩提
T2225_.61.0355a27: 心所具無量功徳法門也。大日經説字輪畢。
T2225_.61.0355a28: 偈重嘆字門義中云。具足衆勝願眞言
T2225_.61.0355a29: 決定義。第七釋云。具存梵本。當一切
T2225_.61.0355b01: 所有勝願眞言決定實義。此中勝願梵云
T2225_.61.0355b02: 。是具足種種功徳。所謂三昧總持力無畏
T2225_.61.0355b03: 等。所願已滿所求悉備之義云云知願體
T2225_.61.0355b04: pravara。勝法十力無畏等無量法門。以此施
T2225_.61.0355b05: 與一切衆生之與願也 無量壽勝定者。
T2225_.61.0355b06: 宋云無量壽尊勝定儀。蓮心云。二羽仰相叉。
T2225_.61.0355b07: 進力竪相背。禪智横其端。守護經云。左手
T2225_.61.0355b08: 掌當於臍上。右手仰掌重左手上。以
T2225_.61.0355b09: 拇指頭相拄。此印名爲第一最勝三昧之
T2225_.61.0355b10: 。能滅狂亂一切妄念心一境。即阿彌
T2225_.61.0355b11: 陀如來之印 解云。勝定者謂妙觀察智定。
T2225_.61.0355b12: 妙觀察梵云摩蘇部羅觀也始乞芻 察也。
T2225_.61.0355b13: 提心義
第十卷
唐梵文字云。susa妙即釋義故
T2225_.61.0355b14: 勝定。藏&T047368;云。妙觀察智五眼高臨邪正不
T2225_.61.0355b15: 謬。因以爲此釋與常途異。今此智毘
T2225_.61.0355b16: 盧遮那自覺聖智中。瑜伽自在智故以五眼
T2225_.61.0355b17: 釋。五眼在佛皆名佛眼。故即是佛眼觀。故
T2225_.61.0355b18: 嘆云勝定。理趣釋云。已證一切如來一切智
T2225_.61.0355b19: 。瑜伽自在西方已證一切如來者。同上所
T2225_.61.0355b20: 五佛也。一切智智者。唯佛自證之智。皆
T2225_.61.0355b21: 瑜伽法相應得於法自在 又勝定
T2225_.61.0355b22: 者。佛果窮極現法樂住也。疏第二十云。次
T2225_.61.0355b23: 開敷阿彌陀何也。此是受用佛。即是成
T2225_.61.0355b24: 大果實用其果。無量不思議現法之樂 
T2225_.61.0355b25: 無量壽者。梵本阿彌陀經云。mit@ayu@sa無量
壽上
T2225_.61.0355b26: 字有引點。引點a也。合云a
mit@aamit@a無量也。yu@sa壽也
 文殊寶藏經明
T2225_.61.0355b27: 一佛名中。云阿弭跢庾枳。然禮懺等云
T2225_.61.0355b28: 彌陀者。一名含二義amita無量也。與a
T2225_.61.0355b29: nanda無量同。又amita甘露義。甘露即壽。故
T2225_.61.0355c01: 兩重翻云無量壽。此例甚多。amita又云
T2225_.61.0355c02: 露王如來。如來臍眞言釋云。am@rte甘露也。
T2225_.61.0355c03: 甘露者一切智智異名也一切智智者即妙
T2225_.61.0355c04: 觀察智也。故上經云。得一切如來一切智智
T2225_.61.0355c05: 瑜伽自在 瑜伽自在者。即所謂現法樂
T2225_.61.0355c06: 住。即是一切智智果也。故禮懺云受用智慧
T2225_.61.0355c07: 。即受用一切智智果。今云勝定者即此
T2225_.61.0355c08: 義也。又甘露即壽義也。最勝疏二末云。法集
T2225_.61.0355c09: 經第三云。得上甘露命自在者。甘露者
T2225_.61.0355c10: 即涅槃。涅槃即法身壽也amita
T2225_.61.0355c11: 甘露法身壽也。又amita中含a@mami
聲云a@m
T2225_.61.0355c12: 五字五佛時。a@m字即mita種子也。a@m
T2225_.61.0355c13: 字即具甘露義。第十六釋a@m甘露法
T2225_.61.0355c14: 水潅其頂也。又第十八云。如來自在神通之
T2225_.61.0355c15: 力由a@m生。法華壽量品云。汝等諦聽如
T2225_.61.0355c16: 來祕密神通力。一切世間天人及阿修羅。皆
T2225_.61.0355c17: 謂今釋迦牟尼佛出釋氏宮。去伽耶城
T2225_.61.0355c18: 遠。坐於道場。得阿耨多羅三藐三菩提。然
T2225_.61.0355c19: 善男子。我實成佛已來。無量無邊百千萬億
T2225_.61.0355c20: 那由多劫。又云。我成佛已來甚大久遠。壽命
T2225_.61.0355c21: 無量阿僧祇劫。常住不滅知法華壽量
T2225_.61.0355c22: 者。其實指a@ma@m字即無量壽種子故。彼
T2225_.61.0355c23: 壽量品所説。即是無量壽三昧甘露法壽也。
T2225_.61.0355c24: 又大日如來亦a@m字爲種。疏處處文指中台
T2225_.61.0355c25: 毘盧遮那。云如來壽量長遠身。又第十二云。
T2225_.61.0355c26: 即得出世間第一之樂。壽量常住成如來現
T2225_.61.0355c27: 法之樂知此佛主毘盧遮那内證甘
T2225_.61.0355c28: 露法門法身常壽現法樂故。稱云amita。故
T2225_.61.0355c29: 亦名蓮花智。常於淨妙國土蓮花法輪
T2225_.61.0356a01: 故。亦轉法輪智也。眞言rokezvarar@aja世自在
王也。
T2225_.61.0356a02: r@aka世也。r@ne字點i也。izvara云自在。r@aja
也。上經云。觀世自在roka含觀義。var@ukita觀也
hr@i@h
T2225_.61.0356a03: 祕經云。勝三摩地印清淨無盡句。染欲及
T2225_.61.0356a04: 諸垢結使皆清淨 解云。hr@i@h是蓮花義。故總
T2225_.61.0356a05: 清淨無塵句。配字解者。本體ha字。本淨
T2225_.61.0356a06: 菩提心。所謂自性清淨心故云清淨ra字無
T2225_.61.0356a07: 塵義可知。二字相合故相合明義云清淨無
T2225_.61.0356a08: 塵句。染欲及諸垢者。謂i字義。欲梵云i
T2225_.61.0356a09: ccha千文欲染者。擧初攝後。總明三毒。是根
T2225_.61.0356a10: 本煩惱。諸垢即隨煩惱也。理趣經觀音章云。
T2225_.61.0356a11: 謂世間一切欲清淨故。則一切瞋清淨。世
T2225_.61.0356a12: 間垢清淨故一切罪清淨 結使皆清淨者。
T2225_.61.0356a13: a@h字義。傍二點名不動點。是除遣義除
T2225_.61.0356a14: 此等煩惱隨煩惱故云皆清淨。此三毒亦名
T2225_.61.0356a15: 三世。此尊妙智觀察三毒世間。本性清淨不
T2225_.61.0356a16: 涅槃。故翻此眞言觀世自在也 問
T2225_.61.0356a17: 餘尊觀自在勝定印。與眞言其義
T2225_.61.0356a18: 相應。似無量壽名與勝定不相應云何也
T2225_.61.0356a19:  答。眞言觀自在者。是能觀智。無量壽是所
T2225_.61.0356a20: 觀體。今擧能觀以顯所觀義相違。何者
T2225_.61.0356a21: 理趣經觀音章。三毒涅槃爲四理趣。觀
T2225_.61.0356a22: 三毒當相即涅槃。故云世自在王。阿彌陀者。
T2225_.61.0356a23: 即三毒涅槃是所觀體也。准仁王陀羅尼釋
T2225_.61.0356a24: amitaamaa@m
字也
prama同。是彼岸。彼岸
T2225_.61.0356a25: 即大涅槃。甘露不死之處也ita此岸。此岸
T2225_.61.0356a26: 即生死衆生也。智度六十六十九云。魔界是
T2225_.61.0356a27: 生死。佛界般若波羅蜜甘露不死之處。又蓮
T2225_.61.0356a28: 花具世間三毒及涅槃義。涅槃第十六梵行
T2225_.61.0356a29: 品云。又世間者名曰蓮花解名不行。又吉
T2225_.61.0356b01: 慶第一賛云praja水生也。水生
即蓮花也
梵天眞言釋云
T2225_.61.0356b02: praja一切衆生是此蓮花爲煩惱蔽未
T2225_.61.0356b03: 開敷。故稱爲世間衆生。雖煩惱中
T2225_.61.0356b04: 本性清淨不諸垢所染。故稱爲涅槃。觀
T2225_.61.0356b05: 察此理大悲心故。名爲觀世自在王。蓮
T2225_.61.0356b06: 花自性清淨心者。即是衆生本具菴摩羅識
T2225_.61.0356b07: 此云無垢。即am@rta甘露也。
故菴摩羅亦云甘菓
amita者蓮花
T2225_.61.0356b08: 自性清淨。是所觀體也。此心顯現爲開敷蓮
T2225_.61.0356b09: 。亦名一切智智也。大日疏第十二云。此
T2225_.61.0356b10: 之心處即是凡夫肉心最在於中。是汗栗馱
T2225_.61.0356b11: 心也。將學觀者亦於是處蓮花之形。所
T2225_.61.0356b12: 以者何。一切衆生此心即是蓮花三昧之因。
T2225_.61.0356b13: 開敷故。爲諸煩惱等之所
T2225_.61.0356b14: 。所以不自了其心如實之相也。是故
T2225_.61.0356b15: 先當此心處八葉蓮花觀令開敷諸
T2225_.61.0356b16: 蘂具足。又云。問。觀蓮花餘花耶。此
T2225_.61.0356b17: 亦有意。如世蓮花出淤泥之中生處雖惡。
T2225_.61.0356b18: 而蓮花體性清淨妙色無比。不諸垢
T2225_.61.0356b19: 染。凡夫亦復如是。雖種種不淨三毒過患無
T2225_.61.0356b20: 量無邊。亦此蓮華三昧甚深果實皆生其中
T2225_.61.0356b21: 即是平等大惠之光也 不空施無畏者。宋
T2225_.61.0356b22: 譯云不空成就施無畏。蓮心軌云。左拳復安
T2225_.61.0356b23: 臍。右羽施無畏。檜尾&T047368;云。左手如阿閦契
T2225_.61.0356b24: 右手竪肘。直舒五指。仰掌向外是也已上印
頂散
T2225_.61.0356b25: 守護經云。左手如前執衣兩角。右手展
T2225_.61.0356b26: 其五指。當肩向外。名施無畏印。此印
T2225_.61.0356b27: 能施一切衆生安樂無畏。一切惡人不
T2225_.61.0356b28: 。不空成就如來之印。疏第十三十六云。次
T2225_.61.0356b29: 施無畏手印。左手如前持衣二角舒而
T2225_.61.0356c01: 臍。右手指向上。而向外舒之。如
T2225_.61.0356c02: 之像瑜伽中釋
迦印即是也
若作此印。能除一切衆生
T2225_.61.0356c03: 種種怖畏愛恚。即時皆息。亦除彼未來種種
T2225_.61.0356c04: 大可怖畏也。境界經中云。以何因縁
T2225_.61.0356c05: 怖畏。謂備四義無怖畏。一者中方毘盧
T2225_.61.0356c06: 遮那如來。能滅無明黒暗。出生般若波羅
T2225_.61.0356c07: 蜜等盡虚空界洞達光明。二者東方不動如
T2225_.61.0356c08: 來。能摧一切頻那夜迦惡魔神等悉令
T2225_.61.0356c09: 動。三者南方寶生如來。能除貧乏。施天宮
T2225_.61.0356c10: 殿天飮食天衣服天音樂悉皆圓滿。四者西
T2225_.61.0356c11: 方無量壽如來。能與行者三昧大樂。譬如
T2225_.61.0356c12: 方虚空無量無盡。亦如衆生無量無盡。亦如
T2225_.61.0356c13: 煩惱無量無盡。如是瑜伽行者三昧大樂亦
T2225_.61.0356c14: 復無量無盡。如是四義具足圓滿。是故北方
T2225_.61.0356c15: 不空成就如來告行者言。善男子善女人。汝
T2225_.61.0356c16: 怖畏。由是義故名無怖畏印 解云。
T2225_.61.0356c17: 羯磨通一切故都具上義。所以稱爲不空
T2225_.61.0356c18: 成就也。是於五畏中惡名畏。餘四無畏
T2225_.61.0356c19: 也。中央具般若洞達惠故大衆無畏。東方
T2225_.61.0356c20: 能斷煩惱等故惡趣無畏也。南方福徳門故
T2225_.61.0356c21: 即不活無畏。西方無量壽故死無畏也。具
T2225_.61.0356c22: 四無畏故總云離怖畏也。又名安慰印。寶
T2225_.61.0356c23: 樓閣經中云。第二手作安慰手。牟利曼荼羅
T2225_.61.0356c24: 云。施無畏謂仰展五指然觀自在三世最
勝經施無畏安慰。
T2225_.61.0356c25: 其印各
別也
疏第十三施無畏眞言。婆也那奢那上聲
是除
T2225_.61.0356c26: 恐怖
不空羂索經第四施無畏眞言。唵一句
T2225_.61.0356c27: 野縛羅禰 解云。bhaya怖畏也。varade與願
T2225_.61.0356c28: 也。然印品施願眞言云嚩羅馱。一切佛菩薩
T2225_.61.0356c29: 昆睇varavi同。可見。又vi無義
賢眞
T2225_.61.0357a01:
 故知vara亦無義。所以此眞言應讀云
T2225_.61.0357a02: 無畏。若云爾。此眞言云何成施無畏
T2225_.61.0357a03: rai通同故。諸梵文中以ra
i者甚多。具如別&T047368;
其眞言amogha
T2225_.61.0357a04: 不空siddhi成就也a@h祕經云。業生拔諸有。寂靜無著
言一切所能作無礙染寂
T2225_.61.0357a05:  解云。不空者第十八云。不空者隨一切衆
T2225_.61.0357a06: 生有見聞觸知。無過空者皆必定於無上
T2225_.61.0357a07: 菩提。故名不空也。復次隨彼善願皆能滿
T2225_.61.0357a08: 足。乃至衆生大菩提願亦能滿足。如大寶王
T2225_.61.0357a09: 高幢上足一切。故名不空也。成就者
T2225_.61.0357a10: 第十五二十四云。夫言成就悉地者。謂住
T2225_.61.0357a11: 提心也。此菩提心即是第十一地成就最勝
T2225_.61.0357a12: 。如是悉地諸悉地中最在其上。故經云
T2225_.61.0357a13: 彼悉地更無過上也。第十八二十三云。大悉
T2225_.61.0357a14: 地者。即是妙行之果。謂成菩提也
T2225_.61.0357a15: 滿世間願。乃至無上菩提願亦能授與。故云
T2225_.61.0357a16: 不空成就也。又百八契印明不空成就
T2225_.61.0357a17: 金剛座。唵跋折羅阿目佉悉地莎訶。金剛座
T2225_.61.0357a18: 者。所謂菩提座顯現。即是最上悉地成就。更
T2225_.61.0357a19: 無過上者即是也。大日經第三轉字
輪品
我一切
T2225_.61.0357a20: 本初等偈畢云。時佛説此伽他。如是而作
T2225_.61.0357a21: 加持。故執金剛者。及諸菩薩能見勝願佛菩
T2225_.61.0357a22: 提座。第十二釋云。謂佛説此偈已以佛神
T2225_.61.0357a23: 之。爾時諸金剛菩薩即能現菩提座
T2225_.61.0357a24: 也。此座者但以世間意説。但是座處耳。然
T2225_.61.0357a25: 西方名此座滿荼。滿荼者是堅固義。是
T2225_.61.0357a26: 不動義。是更無等比義。是遍周法界義。今現
T2225_.61.0357a27: 此菩提座亦如酪中現蘇 諸味共會一處
T2225_.61.0357a28: 而不相離更問加持故能現也。此座即是如
T2225_.61.0357a29: 來功徳之所莊嚴。無量大願之所成就。即同
T2225_.61.0357b01: 佛身普現一切衆生界中。而作佛事故云
T2225_.61.0357b02: 勝願此四義即a@aa@ma@h四字義也。悉
T2225_.61.0357b03: 地出現品。四阿眞言名正等覺心。故知菩提
T2225_.61.0357b04: 座現即是正等覺顯現也。又金剛座者即蓮
T2225_.61.0357b05: 花座。印品説勝願菩提座眞言云。吉祥願
T2225_.61.0357b06: 蓮花菩提座諸佛救世者。不壞金剛座。覺
T2225_.61.0357b07: 悟名爲開敷義菩提與佛子悉皆從是生。
T2225_.61.0357b08: 眞言曰。喃去聲
急呼
第十三釋云。此是蓮花
T2225_.61.0357b09: 之座。亦名金剛座。猶此座故能生諸佛
T2225_.61.0357b10: 諸佛皆由此座。即名吉祥之坐也。故名
T2225_.61.0357b11: 剛不壞座也 眞言@a@h字即是四a正等覺
T2225_.61.0357b12: 心也。住心疏云。爾時行人爲此寂光所照無
T2225_.61.0357b13: 量知見。自然開發如蓮花敷。故云無量智成
T2225_.61.0357b14: 。此智成就即是毘盧遮那心佛現前。故云
T2225_.61.0357b15: 正等覺顯現 又第三劫疏云。此心望
T2225_.61.0357b16: 猶如蓮華盛敷。又釋佛陀義云。然此宗
T2225_.61.0357b17: 中佛陀名覺。是開敷義。謂由自然智慧
T2225_.61.0357b18: 一切法。如盛開敷蓮花無點汚
T2225_.61.0357b19: 菩提座四義即四a。四a即蓮花四徳。梁攝
T2225_.61.0357b20: 論第四十八五紙云。蓮花有四徳。一香。二
T2225_.61.0357b21: 淨。三柔軟。四可愛。譬如法界眞如總有
T2225_.61.0357b22: 。謂淨樂我常淨等四徳即四阿義。
第十一卷釋
知菩提座
T2225_.61.0357b23: 即是蓮花座。以要言之。心蓮開敷即是無上
T2225_.61.0357b24: 菩提。謂之悉地成就也。得此悉地者離
T2225_.61.0357b25: 切怖畏故。此眞言即離怖畏義也。次解種子
T2225_.61.0357b26: 者。祕經約涅槃智而明。第一句先明
T2225_.61.0357b27: 。業生者。業謂業因。即業果由過去業
T2225_.61.0357b28: 現在生故云業生。即衆生五蘊也。次拔字
T2225_.61.0357b29: 上下。謂拔業生也。涅槃第二十三徳王品
T2225_.61.0357c01: 云。云何菩薩除斷五事。所謂五陰色。受想
T2225_.61.0357c02: 行識。所謂陰者其義何。謂能令衆生生死
T2225_.61.0357c03: 相續。不重擔分散聚合三世所攝。求
T2225_.61.0357c04: 了不可得。以是諸義故名爲拔諸
T2225_.61.0357c05: 有者。有謂二十五有。又涅槃二十三明涅槃
T2225_.61.0357c06: 名義中云。善男子。槃者言有無有之義乃名
T2225_.61.0357c07: 涅槃 不空成就尊拔除諸有證無有故。
T2225_.61.0357c08: 稱爲破有法王。疏第七釋bha字門中云。是故
T2225_.61.0357c09: 婆字門以隨縁有故。具一切字門具二十五
字即二十
T2225_.61.0357c10: 五有。具
&T047368;
若具一切字門。即是三昧王三昧能
T2225_.61.0357c11: 二十五有。釋迦牟尼由此義故。名爲
T2225_.61.0357c12: 有法王也 寂靜無著言者。正明a@h字名體
T2225_.61.0357c13: 寂靜謂本體a字義。體無煩惱故云寂靜
T2225_.61.0357c14: 又經云。諸佛如來不煩惱。是名涅槃
T2225_.61.0357c15: 不起謂本
來不生也
無著者傍二點義。已無煩惱。豈有
T2225_.61.0357c16: 取著故云無著又經云。槃者言取不取之義
T2225_.61.0357c17: 乃名涅槃。應知寂靜無著a@h字大涅槃體性
T2225_.61.0357c18: 也 一切所能作等者。住寂靜無著故一切
T2225_.61.0357c19: 所作隨意成就。即成所作智也。疏第七云。若
T2225_.61.0357c20: 奢字門時。則知是法平等無高下。常
T2225_.61.0357c21: 動而無爲。故云。解脱之中多
T2225_.61.0357c22: 容受。大般涅槃能建大義皆以此也
T2225_.61.0357c23: 經第四云。善男子。是大涅槃能建大義。汝
T2225_.61.0357c24: 等今當至心諦聽乃至是菩薩摩訶薩住大涅
T2225_.61.0357c25: 。則能示現種種無量神通變化。是名曰
T2225_.61.0357c26: 涅槃是涅槃大寂中事業。故釋尊云寂業
T2225_.61.0357c27: 師子即此義也 得無礙染欲者。意明寂中
T2225_.61.0357c28: 業故所作無礙也。經云槃言障礙無障礙義
T2225_.61.0357c29: 乃名涅槃。染謂煩惱雜染。寂謂本寂。一切煩
T2225_.61.0358a01: 惱本性常寂。從本已來常自寂滅相。豈有
T2225_.61.0358a02: 障礙故云無礙染寂
T2225_.61.0358a03:
T2225_.61.0358a04:
T2225_.61.0358a05:
T2225_.61.0358a06: 金剛頂大教王經私&T047368;第十九
T2225_.61.0358a07:  沙門曇寂撰 
T2225_.61.0358a08: 次今當遍説至能轉金剛業。釋曰。從此已下
T2225_.61.0358a09: 金剛薩埵等諸印。於中此一偈總明
T2225_.61.0358a10: 諸印也。已上五佛是佛自證。是明化他事
T2225_.61.0358a11: 。故云能轉金剛業。羯磨印次第者謂次第
T2225_.61.0358a12: 生起。心要明其義云。雖薩埵正位而見
T2225_.61.0358a13: 惑未除一切有情將何引化云云一一諸尊皆
T2225_.61.0358a14: 次第生起。具如彼明 金剛薩埵等者。
T2225_.61.0358a15: 王以下諸尊。一一諸尊皆悉有次第生起
T2225_.61.0358a16: 故 能轉金剛業者。轉謂轉起。一一諸印皆
T2225_.61.0358a17: 金剛智起故。所作堅固無能壞者。故云
T2225_.61.0358a18: 金剛業。一一眞言皆有嚩日羅語者即此義
T2225_.61.0358a19: 宋譯云。復次如應今演説所有羯磨印次
T2225_.61.0358a20: 。金剛薩埵等大士金剛事業皆隨轉 問。
T2225_.61.0358a21: 何故不四波印。答。蓮心軌云。次當
T2225_.61.0358a22: 磨四波羅蜜契。各如本佛印而誦於眞言
T2225_.61.0358a23: 境界經云。復次東北角金剛波羅蜜天屬
T2225_.61.0358a24: 閦如來。印契想觀皆同阿閦如來餘三
准知
T2225_.61.0358a25: 左慢右抽擲等 釋曰。此一偈明東方四印
T2225_.61.0358a26: 是初金剛薩埵印。宋譯云高擧勢擲金剛杵
T2225_.61.0358a27: 蓮心云。左拳安腰側。右羽抽擲杵。四卷云。
T2225_.61.0358a28: 威徳意氣二指之。謂結二金剛拳
T2225_.61.0358a29: 止羽當心。觀羽如跋折羅。誦此密語
T2225_.61.0358b01: 唵跋折羅薩埵阿祕經作 諸句義抄
T2225_.61.0358b02: 皆作@a@h正。境界經云。即以右手金剛
T2225_.61.0358b03: 。以大母指其掌中。以餘四指堅握
T2225_.61.0358b04: 置當心。次以左手金剛拳左腰
T2225_.61.0358b05: 。此名金剛不退轉印不退轉即
薩埵義也
 解云。左
T2225_.61.0358b06: 慢右抽擲者。謂表薩埵威儀。祕經云。左手
T2225_.61.0358b07: 金鈴。右執五峯杵。儀形如薩埵立衆
T2225_.61.0358b08: 生界左慢者。威徳意氣及高擧皆高慢之
T2225_.61.0358b09: 異名。拳云mu@s@ti即含我慢義。安腰者。即表
T2225_.61.0358b10: 高擧意氣相。腰云ku@ta即我慢義。毘沙門天
T2225_.61.0358b11: 等以手按腰者。皆是慢相也。後僧正鈴杵義
T2225_.61.0358b12: 云。置腰之左大我之義大次第口
T2225_.61.0358b13: 小野
僧正
云。意氣金剛所欲成就畢我慢位也。
T2225_.61.0358b14: 印相者。不空云。如天竺人慢於前人。以
T2225_.61.0358b15: 腰。以不敬威儀於慢唯識第六
T2225_.61.0358b16: 云。云何爲慢。恃己於他高擧爲性。能障不
T2225_.61.0358b17: 慢生苦爲業。若有慢於徳不徳心不謙下
T2225_.61.0358b18: 此生死輪轉無窮受諸苦。故此慢差別有
T2225_.61.0358b19: 七九種。謂於三品我徳處生。一切皆通
T2225_.61.0358b20: 修所斷。聖位我慢既得現行。慢類由斯起亦
T2225_.61.0358b21: 此尊慢者遍一切處平等大我。上
T2225_.61.0358b22: 諸佛尊。下不衆生卑。法界一相平
T2225_.61.0358b23: 等無二。表此義故現大我不敬威儀也。又
T2225_.61.0358b24: 義述云。左持金剛鈴。是適悦義。置腰左
T2225_.61.0358b25: 大我焉。五密軌云。金剛慢者。以大精進
T2225_.61.0358b26: 般若金剛鈴。警悟在無明窟宅隨眠有情
T2225_.61.0358b27: 鈴云gha@m@ta。又具慢義。驗知慢印即鈴也。
T2225_.61.0358b28: 無明窟宅有情者。所謂左道左行者也。又理
T2225_.61.0358b29: 趣釋云。左手作金剛慢印者。爲伏左道
T2225_.61.0358c01: 左行有情順道左道者。左爲逆。
T2225_.61.0358c02: 左道即邪道即摩醯首羅等也。謂以法界平
T2225_.61.0358c03: 等大我。調伏彼小我也 右抽擲者。理趣經
T2225_.61.0358c04: 云。右手抽擲本初大金剛作勇勢。釋云。本初
T2225_.61.0358c05: 者本來清淨法界也。右手抽擲五智金剛杵。
T2225_.61.0358c06: 勇進勢者。令自他甚深三摩地順佛道。念
T2225_.61.0358c07: 念昇進獲得普賢菩薩之地 解云。金剛杵
T2225_.61.0358c08: 者。表五智三十七智。且約其本五智。五
T2225_.61.0358c09: 智是一切衆生自性清淨心。故經云本初金
T2225_.61.0358c10: 。釋云本來清淨。抽擲者。表衆生本具
T2225_.61.0358c11: 五智佛智見。祕經云。金剛手以右手所
T2225_.61.0358c12: 持五峯金剛於虚空。寂然一體還住
T2225_.61.0358c13: 。説此金剛h@u@m乃至我今現此神通
T2225_.61.0358c14: 一切有情本性云云疏第十二八紙云。
T2225_.61.0358c15: 金剛杵者有微旨。謂欲此無礙密惠
T2225_.61.0358c16: 一切衆生心也。所以者何。如是自證寂
T2225_.61.0358c17: 滅之法。微妙清淨爲上。而衆生不
T2225_.61.0358c18: 覺知。爲此因縁故於無量諸佛祕藏中。而
T2225_.61.0358c19: 無量恐怖苦惱。謂此事故生大悲心。欲
T2225_.61.0358c20: 此智一切皆得敷心眼故也。又義
T2225_.61.0358c21: 述云。右手持五股金剛。是五智義。轉拳向
T2225_.61.0358c22: 外示衆生總意明一切衆生本自具
T2225_.61.0358c23: 若鈴及五智杵。故名本有薩埵。然爲貪瞋
T2225_.61.0358c24: 之所蔽未能自知。是以示本有當相即是
T2225_.61.0358c25: 諸佛菩提。自住高擧威儀。以此降伏左道
T2225_.61.0358c26: 取順道。即是拆伏攝受薩埵事業也。聖位
T2225_.61.0358c27: 云。由金剛薩埵加持故。刹那猛利心頓證
T2225_.61.0358c28: 無上菩提 安住持鉤勢者。宋云。二手復如
T2225_.61.0358c29: 持鉤相。蓮心云。二拳交抱胸。進力鉤以招。檜
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