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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
T2225_.61.0359a01: 尾云。二手作金剛拳進力。稱囉闍倶右
T2225_.61.0359a02: 拳投左。左拳投右交抱胸。稱惹倶進力鉤
T2225_.61.0359a03: 招是也。四卷云。用二執竪鉤。交肘已誦
T2225_.61.0359a04: 密語。唵跋折囉羅闍穰 解云。安住持鉤相
T2225_.61.0359a05: 者。謂住王威儀也。王以四攝其三昧。鉤
T2225_.61.0359a06: 即四攝之標&T047368;也。心要云。雖薩埵正位
T2225_.61.0359a07: 而見惑未除。一切有情將何引化。須
T2225_.61.0359a08: 攝法而濟度之。聖位云。由金剛王加持故。
T2225_.61.0359a09: 諸有情利樂門中。彼具四攝法門 解
T2225_.61.0359a10: 云。一切衆生皆悉本有薩埵。等具眞如
T2225_.61.0359a11: 證薩埵正位。正位即眞如之異名。本有薩
T2225_.61.0359a12: 埵爲煩惱縛。未自心本性。故云
T2225_.61.0359a13: 見惑未除。前章住薩埵威儀者。即示此義
T2225_.61.0359a14: 明見此理故。行四攝法化衆生。終至
T2225_.61.0359a15: 無上菩提。即是王尊鉤召妙事業也 此印
T2225_.61.0359a16: 交抱胸者。是與觸菩薩抱持印同。即表ra
T2225_.61.0359a17: ja觸染義。故&T047368;稱囉闍倶交抱胸raja者。
T2225_.61.0359a18: 王妃交會右肘是王。左肘即妃。肘梵云hast@a
(千文)即具勇健菩提心義。應
 爲
T2225_.61.0359a19: 染觸義染濁故。於本有薩埵心室中
T2225_.61.0359a20: 毘富羅種子。表此事故云抱胸。是鉤召之本
T2225_.61.0359a21: 意。爲此事故而鉤召也。次進力鉤者。正表
T2225_.61.0359a22: 鉤義。故&T047368;稱惹倶進力鉤招。進力表勇健
T2225_.61.0359a23: 菩提心。大精進義。以此鉤召一切衆生皆悉
T2225_.61.0359a24: 住無上菩提。故出生云。於一切如來菩提
T2225_.61.0359a25: 心四攝體。而出金剛王焉 相應如射法者。
T2225_.61.0359a26: 宋譯云然後相應如射法。蓮心云。二拳如
T2225_.61.0359a27: 射法檜尾云。謂二手作金剛拳。右覆左仰
T2225_.61.0359a28: 之心前。即與解倶右拳向身而反牽。左
T2225_.61.0359a29: 拳覆掌向外。而起即押之。掣押同時猶
T2225_.61.0359b01: 弓牽勢是也。四卷云。用二状如放箭。誦
T2225_.61.0359b02: 密語。唵跋折羅伽護解云。左弓右箭表
T2225_.61.0359b03: 慧和合。成大染智故云相應。相應即瑜祇
T2225_.61.0359b04: 義。故下云金剛箭令染尚能金剛妻。祕經云。
T2225_.61.0359b05: 金剛染本業三昧耶印悦字生歡喜。聲遍
T2225_.61.0359b06: 方界。一切佛菩薩盡爲染愛妻。三界世中天
T2225_.61.0359b07: 人王等敬愛。眞言r@aga者。ra謂觀照般若。
T2225_.61.0359b08: 所謂智波羅蜜。ga字行來義。入阿字門故無
T2225_.61.0359b09: 去無行即實相般若。所謂法愛樂。智波羅蜜
T2225_.61.0359b10: 法愛樂而相交會。生大娯樂之相應
T2225_.61.0359b11: 相應故生大歡喜。故h@a@h種。稱云喜字
T2225_.61.0359b12:  善哉於心住者。宋譯云。次善哉相住於心
T2225_.61.0359b13: 蓮心云當心作彈指&T047368;云。謂二手金剛拳當
T2225_.61.0359b14: 心相向彈指是也。其彈指各頭指與大彈指
T2225_.61.0359b15: 也。四卷云。又用二金剛拳於心上善哉
T2225_.61.0359b16: 。彈指誦此密語。唵跋折羅娑度索 解云。
T2225_.61.0359b17: 諸文皆云於心。境界經明其義云。次結
T2225_.61.0359b18: 契印。以其兩手金剛拳。先以左拳
T2225_.61.0359b19: 右臆上。後以右拳左臆上。定惠二是法。
T2225_.61.0359b20: 金剛拳交臂束心。是精進力。即舒左右拇指
T2225_.61.0359b21: 頭指。三遍彈指是歡喜相。若結此印即得
T2225_.61.0359b22: 離無明域云云按東方四尊如次欲觸愛
T2225_.61.0359b23: 慢四菩薩。理趣經第十七章。四菩薩攝惠定
T2225_.61.0359b24: 悲精四種法門。應知喜菩薩是大精進義也。
T2225_.61.0359b25: 釋經云。四大精進濟拔無邊有情。令金剛
T2225_.61.0359b26: 薩埵云云此尊住大精進。嘆自他菩提心功
T2225_.61.0359b27: 。眞言句義讃嘆義也。涅槃經云。陀重音
T2225_.61.0359b28: 讃功徳。所謂三寶如須彌山。高峻廣大無
T2225_.61.0359b29: 傾倒。是故名陀。又涅槃舊解云。娑舒可反
T2225_.61.0359c01: 娑偸譯云喜。喜者聞經歡喜讃歎之辭。又祕
T2225_.61.0359c02: 經云。讃字生適悦得正受三昧應知歡
T2225_.61.0359c03: 喜讃嘆菩提心功徳也
T2225_.61.0359c04: 潅頂二金剛等。自下南方四菩薩也。宋譯云。
T2225_.61.0359c05: 二手金剛潅頂相。蓮心云。進力如寶形&T047368;
T2225_.61.0359c06: 云。謂二手外縛禪智並立。進力各屈第二節
T2225_.61.0359c07: 頭相跓。其第一節小窪相柱。二端極尖如
T2225_.61.0359c08: 意形是也三昧耶
會印同也
四卷云。又用二置額上
T2225_.61.0359c09: 潅頂。誦此密語。唵跋折羅二合阿羅二合
T2225_.61.0359c10: 怛娜二合唵。此印二金剛指風指如意寶
T2225_.61.0359c11: 。寶珠即潅頂體。故云潅頂二金剛。金剛謂
T2225_.61.0359c12: 金剛寶即二風指也。眞言ratna者。謂金剛寶。
T2225_.61.0359c13: 即二風指義也。種子o@m字。祕經云。如如字。如
T2225_.61.0359c14: 如即金剛體也 於心示日形者。宋譯云。於
T2225_.61.0359c15: 心復示月輪形月恐日寫誤。境界經云。行者自想
我身是日光天子。於刹那頃
T2225_.61.0359c16: 能滅盡一切衆生
内外黒闇云云
蓮心云於心旋日輪&T047368;云。謂
T2225_.61.0359c17: 前寶契。唯改左右手中指以下三指
T2225_.61.0359c18: 各搩竪而掌向外。其二大指二頭指莫改。右
T2225_.61.0359c19: 旋轉是也此印亦與
昧耶會同也
四卷云。復用二金剛
T2225_.61.0359c20: 於心上。如日輪。誦此密語。唵跋折羅
T2225_.61.0359c21: 底穰闇祕經云。金剛光明威熾然字放光
T2225_.61.0359c22:  解云。以二金剛指日形者。金剛謂
T2225_.61.0359c23: 菩提心義。日喩菩提心體。其實衆生本具金
T2225_.61.0359c24: 剛忍智。於心者。正表衆生本心。即是阿字本
T2225_.61.0359c25: 初日輪也。六指爲光明者。檀戒忍惠方願六
T2225_.61.0359c26: 種彼岸。是菩提心所具功徳法門。所jvara
T2225_.61.0359c27: 光明jvara正翻云富貴
即功徳法門也
也。眞言teja威光。若
T2225_.61.0359c28: 印義te如如三昧本性日輪。與風指同。
T2225_.61.0359c29: 第九釋燈眞言云。此眞言以句初多字
T2225_.61.0360a01: 體。如於心之實相。即是毘盧遮那大智明。
T2225_.61.0360a02: 普照世間無云云 jajvara光明。所
T2225_.61.0360a03: 謂六指光明功徳法門也。a@m字者。百光遍照
T2225_.61.0360a04: 王毘盧遮那種子。故云熾然字 右肘住左
T2225_.61.0360a05: 拳者。宋云。左手持箭。右射勢此印説
大異
蓮心云。
T2225_.61.0360a06: 右肘住左拳&T047368;云。謂二手金剛拳以右肘
T2225_.61.0360a07: 於左拳上是也 解云。此印右手表
T2225_.61.0360a08: 如意幢。即眞言ke字義也。ka施也謂寶
T2225_.61.0360a09: 幢大施願也。e點呼召義。謂呼召一切衆生
T2225_.61.0360a10: 隨應施與無量珍財窮止也。左拳者。
T2225_.61.0360a11: t@u字義。謂如如三昧。所謂如來大悲願力
T2225_.61.0360a12: 如意寶幢。從如如三昧而起。不如如
T2225_.61.0360a13: 左拳上也。種子tr@a@m祕經云。金剛幢大軍生
T2225_.61.0360a14: 字雨諸寶。是如意寶幢體。從此出生種種
T2225_.61.0360a15: 珍財故云生字。本體tra如如無垢義。正是寶
T2225_.61.0360a16: 幢體也。引點a也。上具點故便爲a@ma@m
T2225_.61.0360a17: 即不空義。第十八云。不空者。隨一切衆生有
T2225_.61.0360a18: 所見聞觸知。無空過者。皆必定無上菩提。故
T2225_.61.0360a19: 不空也。復次隨彼善願皆能滿足。乃至
T2225_.61.0360a20: 衆生大菩提願亦能滿足。如大寶王在高幢
T2225_.61.0360a21: 足一切。故名不空也。即斯義也 二掌
T2225_.61.0360a22: 反於口者。宋譯云。復次旋轉向口散。蓮心
T2225_.61.0360a23: 云。二拳口仰散。&T047368;云。謂二手金剛拳當口仰
T2225_.61.0360a24: 身散也。四卷云。即彼二拳指契置於口
T2225_.61.0360a25: 向上雙散之。誦此密語。唵跋折羅何娑呵
T2225_.61.0360a26: 上聲 解云。二拳反於口者。表笑義。眞言h@a
T2225_.61.0360a27: sa大喜笑義。印言一致也。ha@h祕經云。喜字生
T2225_.61.0360a28: 音聲。謂心住大喜悦故。生h@asa大笑聲也。
T2225_.61.0360a29: 具如上辨
T2225_.61.0360b01: 左蓮右開勢等。釋曰。此明西方四印也。宋
T2225_.61.0360b02: 譯云。二手開蓮右邊住。蓮心云。左蓮右開勢。
T2225_.61.0360b03: &T047368;云。謂左手作金剛拳齊左覆想蓮花
T2225_.61.0360b04: 右手竪五指掌向外。名開契是也。四卷云。
T2225_.61.0360b05: 想止羽如拘勿頭。以觀羽擘開之。誦此密
T2225_.61.0360b06: 。唵跋折羅達摩頡唎二合 解云。此印表
T2225_.61.0360b07: 蓮花長養義。右手五指即五大。是長育之標
T2225_.61.0360b08: &T047368;也。相傳説以風空指花勢。別有
T2225_.61.0360b09: 。眞言達磨謂法也。法謂妙法芬荼利花。衆
T2225_.61.0360b10: 生所具自性清淨心也。理趣釋云。觀自在菩
T2225_.61.0360b11: 薩手持蓮花。觀一切有情身中如來藏性。自
T2225_.61.0360b12: 性清淨光明。一切惑染所染。由觀自
T2225_.61.0360b13: 在菩薩加持。得離垢清淨同聖者又左
T2225_.61.0360b14: 手持蓮花。蓮花是世間義。即avalokita
T2225_.61.0360b15: 觀世義也。右手開花勢者。是izvara自在義
T2225_.61.0360b16: 也。祕經云。清淨自在字徹照三界冥 解云。
T2225_.61.0360b17: hr@i@h字者本體ha字自性清淨心。是長伊是自
T2225_.61.0360b18: 在義
趣釋
一切衆生等具自性清淨心。此心
T2225_.61.0360b19: 無量性功徳。自在力故云清淨自在字ra
T2225_.61.0360b20: 字塵垢義。涅槃經云。羅能壞貪欲瞋恚愚痴
T2225_.61.0360b21: 眞實法三毒即三界冥也。傍二點是除
T2225_.61.0360b22: 遣義除遣三界冥。則本明顯發故云徹照 
T2225_.61.0360b23: 左心劍殺害者。宋云。左劍安心揮折相左劍者
T2225_.61.0360b24: 經等
同也
蓮心云。左手想持華。右手如劍。
T2225_.61.0360b25: &T047368;云。左手與法契同。右手作金剛拳。覆振
T2225_.61.0360b26: 劍也。四卷云。用左置於心上煩惱
T2225_.61.0360b27: 。以右爲劍想以殺之。誦此密語。唵跋折
T2225_.61.0360b28: 羅帝乞瑟那淡 解云。此印即表無相
T2225_.61.0360b29: 妙惠盡煩惱。左心者。左手持蓮花者。
T2225_.61.0360c01: 衆生雜染心。故云左心。心即心蓮花也。右
T2225_.61.0360c02: 手劍者。即能斷惠也。四卷云煩惱障者。泛
T2225_.61.0360c03: 一切煩惱。非是對所知障煩惱障也。
T2225_.61.0360c04: 故境界經云。能斷除一切衆生貪瞋痴等。又
T2225_.61.0360c05: 聖位云。能斷自他無量雜染結使諸苦
T2225_.61.0360c06: 蓮心云。左手想持蓮。即前法尊所持拘物頭
T2225_.61.0360c07: 華。故口決云。左手與前法契同。拘物頭與
T2225_.61.0360c08: kumura聲勢相近。義亦通同。藏品文殊眞言
T2225_.61.0360c09: 釋云。又倶是摧破之義。摩羅魔眷屬所謂四
T2225_.61.0360c10: 魔。此眞言以摩字體。即是大空之義。證
T2225_.61.0360c11: 此大空壞一切魔知拘物頭亦具
T2225_.61.0360c12: 四魔義也。又kumura三字即三界三世三毒
T2225_.61.0360c13: 也。斷此三法則入三解脱。故祕經云。劍字
T2225_.61.0360c14: 大光徹三界暗dha@m即劍字。亦即三解
T2225_.61.0360c15: 脱門也出生
無邊門
 旋轉如火輪者。宋譯不異。
T2225_.61.0360c16: 蓮心軌云。覆拳進力拄於臍而平轉。&T047368;云。
T2225_.61.0360c17: 謂二手金剛拳。進力節相拄覆當臍右旋轉
T2225_.61.0360c18: 是也。四卷云。又用二伸臂前轉之如輪。
T2225_.61.0360c19: 此密語。唵跋折羅絏都磨含二合 解云。
T2225_.61.0360c20: 眞言het@u具因縁義。因縁梵云het@upratya
T2225_.61.0360c21: 法輪者依機感因縁起故。無自性故云
T2225_.61.0360c22: 如火輪疏釋旋火輪喩云。如人持火燼空
T2225_.61.0360c23: 中旋轉作種種相。或方或圓或三角半月。大
T2225_.61.0360c24: 小長短隨意所爲。愚少觀之以爲實事
T2225_.61.0360c25: 念著。然實都無法生。但手中速疾力能
T2225_.61.0360c26: 一火無量相耳。眞言行進若於瑜伽
T2225_.61.0360c27: 。隨心所運無成就。乃至於一阿字門
T2225_.61.0360c28: 旋轉無礙成無量法門。爾時當斯觀。但
T2225_.61.0361a01: 淨菩提心一體速疾力功用使然。不
T2225_.61.0361a02: 中作種種見計勝妙而生戲論云云
T2225_.61.0361a03: het@u者菩提心爲因義。即是一體速疾力三
T2225_.61.0361a04: 昧。正是法輪體。隨機差別出無量法門
T2225_.61.0361a05: 故以喩旋火輪也。祕經云。金剛轉輪者。輪
T2225_.61.0361a06: 字化諸輪。具如上辨 金剛二口散者。宋
T2225_.61.0361a07: 云。二羽金剛從口散。蓮心云。並至口仰散。
T2225_.61.0361a08: &T047368;云。謂即如前二手金剛拳。當口仰散
T2225_.61.0361a09: 是也。四卷云。又用二從口而起誦此密語
T2225_.61.0361a10: 唵跋折羅婆沙阿藍 解云。金剛語者。即是
T2225_.61.0361a11: 轉輪説法之聲。故不前印口散。即表
T2225_.61.0361a12: 音説法義也。例如法輪法螺合爲一偈。偈
T2225_.61.0361a13: 汝自於今日於救世輪。其聲普周遍
T2225_.61.0361a14: 無上法螺。即斯之謂也。眞言bh@a@sa語也。
T2225_.61.0361a15: 所謂無聲金剛語也。祕經云。金剛言語誦
T2225_.61.0361a16: 諸雹。具如上辨
T2225_.61.0361a17: 金剛舞旋轉等。釋曰。以下明此方四印也。
T2225_.61.0361a18: 宋云。金剛舞旋復解。次從兩頬頂住。蓮
T2225_.61.0361a19: 心云。先從禪智舒旋舞。心兩頬金剛掌於
T2225_.61.0361a20: 頂。&T047368;云。謂二手掌向外舞儀心左右頬。總
T2225_.61.0361a21: 三遍訖金剛掌在頂上是也。四卷云。又金剛
T2225_.61.0361a22: 舞兩手相繞。觸兩乳兩頬於頂上。誦
T2225_.61.0361a23: 密語。唵跋折羅羯磨劍 解云。此印表羯磨
T2225_.61.0361a24: 菩薩善巧智。於兩乳兩頬旋舞者。恐表
T2225_.61.0361a25: 佛事生事二種妙業。旋舞即金剛事業也。境
T2225_.61.0361a26: 界經云。結金剛拳舞三遍。是名種種事
T2225_.61.0361a27: 業印。金剛掌者。謂十波羅蜜供養事業。於
T2225_.61.0361a28: 頂上者頂上即羯磨涅槃處也甲冑小指牙
T2225_.61.0361a29: 者。宋譯云。小指甲冑頭指牙。釋曰。護牙二尊
T2225_.61.0361b01: 合説也。甲冑者。謂護尊印。小指牙者。謂牙尊
T2225_.61.0361b02: 印。以偈窄故且擧小指而略頭指也。宋
T2225_.61.0361b03: 譯印説皆違諸文。今未審矣。甲冑者蓮心軌
T2225_.61.0361b04: 云。二拳被甲冑&T047368;云。謂二手金剛拳當
T2225_.61.0361b05: 縈繞引分。如是三遍也。四卷云。又用二胸
T2225_.61.0361b06: 前繞腰如被甲像。誦此密語。唵跋折羅阿
T2225_.61.0361b07: 囉乞沙唅去聲金剛界&T047368;云。前索業印置
T2225_.61.0361b08: 。即從頂左右分下如引被勢。而致兩乳
T2225_.61.0361b09: 是也是般若寺上
綱御傳也
 解云。甲冑慈爲體。即大
T2225_.61.0361b10: 慈護念義。與眞言其義不異。具辨如前。小
T2225_.61.0361b11: 指牙者。蓮心云。進力禪慧牙。&T047368;云。謂右手
T2225_.61.0361b12: 大指掌中。以中無名指其上。竪
T2225_.61.0361b13: 頭指小指。初分小曲如牙。左手同之。以當
T2225_.61.0361b14: 口左右邊是也。四卷云。又用二展檀慧進
T2225_.61.0361b15: 力等度。置口兩傍牙。誦此密語。唵跋折
T2225_.61.0361b16: 羅藥吃沙二合 解云。此印表牙形。眞
T2225_.61.0361b17: 言名義具如上辨 二拳而相合者。宋譯云。
T2225_.61.0361b18: 二金剛拳復相附。運心云。二拳面相合。&T047368;云。
T2225_.61.0361b19: 謂二手金剛拳。先以左拳置臍下
T2225_.61.0361b20: 覆置左拳上。頂上印散。四卷云。又用
T2225_.61.0361b21: 合相捺。誦此密語。唵跋折羅慕瑟置鑁 
T2225_.61.0361b22: 解云。拳謂三密。表三密合成義。故云二拳
T2225_.61.0361b23: 而合。又眞言mu@s@ti拳也。sa@mdhi密合也。此印即
T2225_.61.0361b24: 二眞言義
T2225_.61.0361b25: 應以金剛慢等。釋曰。自下明内四供也。宋
T2225_.61.0361b26: 譯云。次作金剛高擧相合掌頂禮心戰悚。蓮
T2225_.61.0361b27: 心云。二拳各腰側向左小低頭。&T047368;云。謂二
T2225_.61.0361b28: 手金剛拳置各腰側。稱斛倶首低於左
T2225_.61.0361b29: 也。四卷云。又用二小低頭金剛意氣以意伸
T2225_.61.0361c01: 敬。誦此密語。唵跋折羅邏細護解云。金剛
T2225_.61.0361c02: 慢者。宋云金剛高擧。四卷云。金剛意氣。倶
T2225_.61.0361c03: 慢相也。此尊安住菩提心大喜樂。故生高擧
T2225_.61.0361c04: 。謂諸佛衆生同一法界平等慢相。是正供
T2225_.61.0361c05: 養體。所謂菩提心供養也。頂禮意戰悚者。明
T2225_.61.0361c06: 供養威儀。頂禮者。謂擧身業口業。蓮心
T2225_.61.0361c07: 等云低頭者表頂禮義。時處軌明四智
T2225_.61.0361c08: 云。作金剛合掌。當心左低身。是爲禮儀
T2225_.61.0361c09: 意戰悚者明意敬。總具三業恭敬也。宋譯第
T2225_.61.0361c10: 二十八八紙云。金剛高擧相相合。頂禮心生
T2225_.61.0361c11: 於戰悚。戰悚者。周禮九拜中第四曰振動拜
T2225_.61.0361c12: 敬重之戰悚動變之拜也。眞言l@ase適悦嬉戲
T2225_.61.0361c13: 義。内住適悦故外現慢相。印即外相也。種
T2225_.61.0361c14: ho@h字即喜義也 繋鬘口下寫者。宋云。先
T2225_.61.0361c15: 繋鬘次口散。釋曰。又二尊合説也。繋鬘
T2225_.61.0361c16: 者。謂南方鬘供也。蓮心云。二拳以繋鬘
T2225_.61.0361c17: 額頂後垂。&T047368;云。謂以二拳額。縈繞引分
T2225_.61.0361c18: 頂後。亦縈如鬘。如是三遍是也。四卷云。
T2225_.61.0361c19: 又用二以繋鬘儀式而繋之頭上。誦此密
T2225_.61.0361c20: 。唵跋折羅磨㘑怛羅吒輕呼此印表鬘相
T2225_.61.0361c21: 其義皆如前解。口下寫者。謂歌供養也。蓮
T2225_.61.0361c22: 心云。二拳側相合從臍至口散。&T047368;云。謂二
T2225_.61.0361c23: 手金剛拳仰側面相著。當臍即至口散是也。
T2225_.61.0361c24: 四卷云。又用二置於心上。以口似變出
T2225_.61.0361c25: 下伸臂。誦此密語。唵跋折羅擬提擬。此
T2225_.61.0361c26: 印表歌相。具如釋眞言中 旋轉金剛舞
T2225_.61.0361c27: 者。宋云。後金剛舞而旋轉。蓮心云。二拳生舞
T2225_.61.0361c28: 儀旋轉掌於頂。&T047368;云。謂舞之儀式先已明。三
T2225_.61.0361c29: 遍舞金剛掌在頂上是也。四卷云。又用二以
T2225_.61.0362a01: 舞儀已置頂上。誦此密語。唵跋折羅
T2225_.61.0362a02: 涅哩帝絏二合訖哩吒輕聲此印表舞相。皆
T2225_.61.0362a03: 前辨
T2225_.61.0362a04: 以金剛拳儀等。釋曰。此一偈總明外四供
T2225_.61.0362a05: 也。四供印皆用金剛拳故。云以金剛拳儀
T2225_.61.0362a06: 儀謂儀式也。次句正明供養相。初擧燒香
T2225_.61.0362a07: 以顯餘印。故云等也。次二句總結供養義
T2225_.61.0362a08: 知。宋云。次以金剛拳儀則香等供養應
T2225_.61.0362a09: 次。此即一切佛供養如教分別供養印
T2225_.61.0362a10: 蓮心云。以金剛拳儀燒香等四印&T047368;云。次香
T2225_.61.0362a11: 契。謂二金剛拳覆並相著。即向下散是也。
T2225_.61.0362a12: 次華契。二金剛拳仰並相著。向上散是也。次
T2225_.61.0362a13: 燈契。二蓮花拳合拳並大指。引附於胸
T2225_.61.0362a14: 也。次塗香契。謂二手各展五指。開掌以
T2225_.61.0362a15: 。撫胸如塗。如是三遍是也。四卷云。又用
T2225_.61.0362a16: 二覆手開掌向下按之。唵跋折羅杜鞞婀
T2225_.61.0362a17: 又用二開掌仰而向上擧之。唵跋折羅補
T2225_.61.0362a18: 瑟鞞唵又用二相向急捺持之爲燈。唵
T2225_.61.0362a19: 跋折羅嚧計禰又用二置於心上。摩
T2225_.61.0362a20: 胸前。向外抽散爲塗香。唵跋折羅健提俄
T2225_.61.0362a21: 重呼
T2225_.61.0362a22: 小指互相鉤等。釋曰。以下一偈明四攝印
T2225_.61.0362a23: 也。宋譯云。復以二頭指鉤。次二小指如
T2225_.61.0362a24: 大鉤。後復如索二如鎖。又二手背相逼附。蓮
T2225_.61.0362a25: 心云。以降三世印鉤鎖等四攝拳向
T2225_.61.0362a26: 散。仰散如捧獻。禪智竪如針。開掌塗胸前
T2225_.61.0362a27: 進屈如鉤形。進力曲相捻。二度便相鉤。合
T2225_.61.0362a28: 腕微搖動&T047368;云。次四大護印。文以降三世
T2225_.61.0362a29: 于四攝者。文進力如鉤形者。是鉤契
T2225_.61.0362b01: 也。次文進力曲相捻者。是索契也。次文二度
T2225_.61.0362b02: 便相鉤者。是鎖契也。次文合腕微搖動者。是
T2225_.61.0362b03: 鈴契也。已上四契印是與四明印儀式同。故
T2225_.61.0362b04: 更不&T047368;。四卷云。又用二相背檀度相鉤。
T2225_.61.0362b05: 進度針。曲力度鉤。唵跋折羅二合
T2225_.61.0362b06: 倶奢穰而佉反又用二如上。相背相鉤。交
T2225_.61.0362b07: 進力度相拄爲羂索。唵跋折羅二合皤捨吽
T2225_.61.0362b08: 重呼引又用二進力度相鉤爲連鎖。唵跋折
T2225_.61.0362b09: 羅窣普吒鑁。又用二相背檀惠度相鉤。進力
T2225_.61.0362b10: 度初分相交爲磬。唵跋折羅吠舍護
T2225_.61.0362b11: 我今説成就至於心而修習。釋曰。從此已下
T2225_.61.0362b12: 羯磨印功徳。於中此一偈初明成就羯磨
T2225_.61.0362b13: 印儀則也。宋譯云。復次説上成就法。金剛
T2225_.61.0362b14: 事業平等作。衆金剛成妙金剛。於自心中
T2225_.61.0362b15: 觀想。四卷云。次説成就一切契法。於自心
T2225_.61.0362b16: 四面金剛杵。然後依儀式
T2225_.61.0362b17: 羯磨契
T2225_.61.0362b18: 次説羯磨印金剛業種種。釋曰。自下明諸印
T2225_.61.0362b19: 功徳。於中此二句先許説也。宋云。次説羯磨
T2225_.61.0362b20: 印事業金剛事業具種種。四卷云。次稱讃如
T2225_.61.0362b21: 上契之功徳
T2225_.61.0362b22: 由結智拳故至偈末。釋曰。此明諸印功徳。是
T2225_.61.0362b23: 初明智拳印功徳也。宋云。是中由智拳
T2225_.61.0362b24: 故即能遍入諸佛智。四卷云。由大智拳
T2225_.61.0362b25: 故能入佛智。入佛智者。正明印功徳。上
T2225_.61.0362b26: 能與佛菩提。即是也 由結阿閦毘等者。
T2225_.61.0362b27: 宋云。由阿閦佛印故獲得堅固意無動
T2225_.61.0362b28: 四卷云。由阿閦佛觸地契故得心不動
T2225_.61.0362b29:  解云。阿閦此云不動。所謂金剛堅固菩提
T2225_.61.0362c01: 心。由此印故鎭護菩提心大地。不動如
T2225_.61.0362c02: 故云獲得無傾動。第三疏云。復次淨菩提
T2225_.61.0362c03: 心安住諦理。堅固不動八方大風不震搖
T2225_.61.0362c04:  由結寶生印等者。宋云。以寶生佛印
T2225_.61.0362c05: 故即能攝受他所作。四卷云。由寶生契
T2225_.61.0362c06: 故能攝受利益 解云。此是如意寶珠能滿
T2225_.61.0362c07: 諸願印。隨應施義利故云能攝受於他 
T2225_.61.0362c08: 由結法輪印等者。宋云。由正法輪印
T2225_.61.0362c09: 而善轉彼大法輪。四卷云。由三摩地契
T2225_.61.0362c10: 故能持三摩地 解云。前云勝定印。今明
T2225_.61.0362c11: 其功徳。當四卷經。何故今經云法輪
T2225_.61.0362c12: 印等。石山等古徳未其義。今試辨之。夫
T2225_.61.0362c13: 如來説法必從定而起。是以彌陀定印分而
T2225_.61.0362c14: 兩。爲説法印故此尊住妙觀察智定
T2225_.61.0362c15: 説法。所謂令諸衆生除散亂心三昧
T2225_.61.0362c16: 者。即是轉法之得益也。或可此尊常住妙觀
T2225_.61.0362c17: 察智定。不三昧而轉法輪。入三昧時
T2225_.61.0362c18: 即是轉法輪也。故義不相違也 由無畏勝
T2225_.61.0362c19: 速等者。宋譯云。以無畏印勝速能與
T2225_.61.0362c20: 無畏。四卷云。由離怖畏勝上契
T2225_.61.0362c21: 能速施衆生無畏 解云。上句明印功徳。羯
T2225_.61.0362c22: 磨者大精進門故云勝速。次句明其得益
T2225_.61.0362c23: 知 堅作金剛慢等。宋云。堅結金剛高擧
T2225_.61.0362c24: 。即得金剛薩埵樂。四卷云。由金剛拳
T2225_.61.0362c25: 意氣故。易得金剛薩埵 解云。此尊
T2225_.61.0362c26: 印名金剛慢印。結此印故行者即得金剛
T2225_.61.0362c27: 薩埵大樂。故云金剛薩埵樂。此經五字偈故
T2225_.61.0362c28: 文甚略也。金剛薩埵樂所。謂mah@asukha大樂
T2225_.61.0362c29: 也。最上經第七云。所謂大樂者。眞實妙理。
T2225_.61.0363a01: 即金剛薩埵出生所依故 由金剛鉤召故
T2225_.61.0363a02: 等。宋云。以金剛鉤能普召刹那集會諸如
T2225_.61.0363a03: 。四卷云。由金剛鉤契故。能速鉤引一切
T2225_.61.0363a04: 如來。其義如前 金剛箭令染尚能金剛妻。
T2225_.61.0363a05: 宋云。金剛箭印妙愛故。金剛眷屬尚能成。四
T2225_.61.0363a06: 卷云。由金剛愛欲契故。設是金剛妻自
T2225_.61.0363a07: 身亦能染著 解云。此印大染法令一切敬
T2225_.61.0363a08: 故云令染。若結此印者。諸執金剛威徳
T2225_.61.0363a09: 自在尚能敬愛。故云能金剛妻。前引祕經云。
T2225_.61.0363a10: 一切佛菩薩盡爲愛染妻。三界中天人等敬
T2225_.61.0363a11: 愛是也。宋譯云。金剛眷屬尚能成。夫妻者
T2225_.61.0363a12: 所屬爲義。即眷屬義。意明諸佛隨從行者
T2225_.61.0363a13: 而成敬愛也。妻梵云婆里千文又飯食亦
T2225_.61.0363a14: bhalya。妻及飮食倶受用義故梵名不異。起
T2225_.61.0363a15: 世經第十十一云。西方謂淫事
T2225_.61.0363a16: 是男所受用故亦名爲食。眷屬亦受用義。故
T2225_.61.0363a17: 宋云金剛眷屬。即是金剛妻也 金剛喜諸
T2225_.61.0363a18: 佛等者。宋云。由彼金剛大喜印諸佛皆施
T2225_.61.0363a19: 善哉聲。四卷云。由金剛歡喜契故一切最勝
T2225_.61.0363a20: 皆稱嘆善哉 解云。由此印故一切諸佛嘆
T2225_.61.0363a21: 修行者而稱善哉。何故爾者。行者假令結使
T2225_.61.0363a22: 誦此印。則得本性歡喜薩埵異故
T2225_.61.0363a23:  結大金剛寶等。宋云。以金剛大寶印
T2225_.61.0363a24: 即能從師受潅頂。四卷云。由大金剛寶
T2225_.61.0363a25: 故。諸天人師爲其潅頂 解云。若依
T2225_.61.0363a26: 卷説。謂從佛受潅頂也。前明三昧耶眞言
T2225_.61.0363a27: 中云。則獲一切佛潅頂即此義也。師者所
T2225_.61.0363a28: 謂天人師也 遍持金剛日等者。宋云。遍持
T2225_.61.0363a29: 金剛大日故。得金剛日異。四卷云。由
T2225_.61.0363b01: 金剛日契故得金剛日諸文不異。
T2225_.61.0363b02: 其義可知 竪金剛幢旛等者。宋云。由
T2225_.61.0363b03: 金剛勝妙幢。即能普雨諸寶雨。四卷云。由
T2225_.61.0363b04: 金剛幢契故能注雜寶雨 解云。雨梵
T2225_.61.0363b05: 嚩囉沙千文vara一切智願義具如
上辨
T2225_.61.0363b06: 虚空藏眞言釋。所謂vicitravara種種奇妙
T2225_.61.0363b07: 顯色衣者。即是如意寶王離寶雨也。第十五
T2225_.61.0363b08: 二十八云。眞言如如意珠身語意種種生
T2225_.61.0363b09: 也。隨念出諸資具。雖生而無分別。無分別
T2225_.61.0363b10: 而生得悉地亦如是也 説如意珠中雨
T2225_.61.0363b11: 種種珍財。謂之雜寶雨。隨應滿足希願。即
T2225_.61.0363b12: 是一切智願之義也 遍持金剛笑等。宋云。
T2225_.61.0363b13: 遍持金剛大笑故。速與諸佛同喜笑。四卷
T2225_.61.0363b14: 云。由金剛微笑契故。速得諸佛
T2225_.61.0363b15:  解云。同笑者。同即平等義也。言一切諸
T2225_.61.0363b16: 佛住現法樂。受大適悦故常微笑。若行者
T2225_.61.0363b17: 此印者。不久獲得與諸佛同喜笑。故
T2225_.61.0363b18: 速佛平等笑。大日經云。若得此三昧
T2225_.61.0363b19: 則與諸佛菩薩同等住。疏釋云。今此眞言門
T2225_.61.0363b20: 修行諸菩薩。以見法明道故。即生獲
T2225_.61.0363b21: 切蓋障三昧。得此三昧故即能與諸佛菩
T2225_.61.0363b22: 同住云云即此義也 遍持金剛花等。宋
T2225_.61.0363b23: 云。金剛妙花遍持故。即能善觀金剛法。四卷
T2225_.61.0363b24: 云。由金剛華契故能見金剛法 解云。
T2225_.61.0363b25: 金剛花者。此印表自性清淨心。是以結
T2225_.61.0363b26: 者。使能證得本具無漏清淨法。故云
T2225_.61.0363b27: 見金剛法 堅結金剛劍等。宋云。堅結金剛
T2225_.61.0363b28: 利劍印。速能斷除一切苦。四卷云。由
T2225_.61.0363b29: 剛藏劍契故彼能斷一切苦。文意與前印
T2225_.61.0363c01: 異可知。金剛藏者。百八名中云嚩日
T2225_.61.0363c02: 二合句捨 遍持金剛輪等。宋云。遍持
T2225_.61.0363c03: 剛輪印故。即能轉彼妙法輪。四卷云。由
T2225_.61.0363c04: 金剛輪契故。能轉一切如來所説法輪
T2225_.61.0363c05: 義可知 所有諸佛語成以金剛語。宋譯云。
T2225_.61.0363c06: 彼諸佛離言語金剛念誦即成就。四卷
T2225_.61.0363c07: 云。由金剛語言故能得念誦成就 解
T2225_.61.0363c08: 云。所有諸佛語者。指金剛語印。今文甚略。
T2225_.61.0363c09: 四卷而解矣。或以金剛語者。即成
T2225_.61.0363c10: 金剛念誦也。且就大日經世間成就位。本
T2225_.61.0363c11: 尊三昧衆相現前。乃至第二正覺位於鏡曼
T2225_.61.0363c12: 荼羅中心佛顯現。即是成就金剛念誦也
T2225_.61.0363c13: 金剛舞供養等。宋譯云。金剛舞印供養故。諸
T2225_.61.0363c14: 佛尚能生妙愛。四卷云。由金剛羯磨契
T2225_.61.0363c15: 故。一切如來能隨順事業 解云。金剛舞供
T2225_.61.0363c16: 養者。謂指其印故宋譯云金剛舞印金剛
T2225_.61.0363c17: 舞印即羯磨供養。故四卷云金剛羯磨契。上
T2225_.61.0363c18: 印云金剛舞旋轉等是也。順伏者即愛
T2225_.61.0363c19: 義。故宋云能生妙愛。祕經内護
摩品
北方四菩薩
T2225_.61.0363c20: 皆云能令一切愛。按karma中含悲義。是大悲
T2225_.61.0363c21: 供養門印故。諸佛隨順敬愛行者也 由被
T2225_.61.0363c22: 金剛甲等。宋譯云。以金剛甲冑印乃獲
T2225_.61.0363c23: 金剛眞實性。四卷云。由金剛甲契故得
T2225_.61.0363c24: 金剛堅固性 解云。堅寶者明藏經云
T2225_.61.0363c25: 堅實。准宋譯經寶恐寫誤。堅實爲正。甲種
T2225_.61.0363c26: ha@m即是金剛不可壞菩提心。由此印故能
T2225_.61.0363c27: 行者。令金剛堅實大菩提心。故云
T2225_.61.0363c28: 剛堅實也。大日經成就
悉地
 云。無垢妙清淨圓鏡
T2225_.61.0363c29: 常現前。如是眞實心古佛所宣説。眞實心者。
T2225_.61.0364a01: 所謂h@rda自性清淨心。菩提心論云。凡人心
T2225_.61.0364a02: 合蓮花。佛心如滿月。此觀若成十方國土
T2225_.61.0364a03: 若淨若穢。六道含識三乘行位及三世國土。
T2225_.61.0364a04: 成壞衆生業差別菩薩因地行相三世諸佛。
T2225_.61.0364a05: 悉於中現證本尊身。滿足普賢一切行願
T2225_.61.0364a06: 故大毘盧遮那經云。如是眞實心故佛所
T2225_.61.0364a07:  遍持金剛牙等。宋云。金剛利牙遍持
T2225_.61.0364a08: 故。即彼金剛尚能壞。四卷云。由金剛牙
T2225_.61.0364a09: 故。設是金剛尚能摧碎 解云。假令金剛
T2225_.61.0364a10: 堅實尚能斷滅。況其餘耶。金剛喩無明煩惱
T2225_.61.0364a11: yak@sa是斷滅義。又速疾義也。第六釋成菩提
T2225_.61.0364a12: 云。謂我初坐道場。以此一體速疾力三
T2225_.61.0364a13: 。降伏天魔軍衆。然是中更有降伏
T2225_.61.0364a14: 謂煩惱等魔無形相方所。亦無足迹
T2225_.61.0364a15: 覺知。於一念中亦皆殄滅故云降伏
T2225_.61.0364a16: 四魔心要云。持金剛牙自口中。能食
一切有情無始無明及諸執見是也
一體
T2225_.61.0364a17: 速疾力夜叉
義同
者。a字門淨菩提心義。故釋
T2225_.61.0364a18: 旋火輪喩中云。阿字門淨菩提心一體速疾
T2225_.61.0364a19: 阿字淨菩提心者。所謂大因陀羅金剛。
T2225_.61.0364a20: 第十一三十五云。大因陀羅者。此是金剛中之
T2225_.61.0364a21: 極剛者。能破金剛。而金剛不彼。又是
T2225_.61.0364a22: 極黄色也。如此紫磨金色。此想阿字爲之名
T2225_.61.0364a23: 金剛輪云云言以大因陀羅阿字門金剛牙
T2225_.61.0364a24: 滅金剛堅固無明煩惱。故云尚能壞金剛
T2225_.61.0364a25: 也 金剛拳能奪等。宋云。以金剛拳
T2225_.61.0364a26: 善得諸印皆成就。四卷云。由金剛拳
T2225_.61.0364a27: 故。能得一切諸契得悉地 解云。金
T2225_.61.0364a28: 剛拳者。謂三密金剛。前印説云二拳相合。即
T2225_.61.0364a29: 是表三密金剛相合成義。金剛者。謂菩提
T2225_.61.0364b01: 心。身口意皆入阿字淨菩提心門。合爲
T2225_.61.0364b02: 。是云金剛拳。理趣釋云。持一切如來身口
T2225_.61.0364b03: 意最勝悉地者。由瑜伽者得金剛拳菩
T2225_.61.0364b04: 薩三摩地。能成就一切眞言教之中三密之
T2225_.61.0364b05: 。是故廣瑜伽中説身口意金剛合成名爲
T2225_.61.0364b06: 拳。一切如來縛是爲金剛拳能奪者。即
T2225_.61.0364b07: 摧壞義。謂摧壞一切無明煩惱。謂之能奪
T2225_.61.0364b08: 金剛拳名一切如來金剛印。諸尊印契無量
T2225_.61.0364b09: 一。其體不三密淨菩提心。故持此印
T2225_.61.0364b10: 伏諸印。故云獲得印成就。釋云。能成
T2225_.61.0364b11: 切眞言教中三密之門。即是也 金剛喜得
T2225_.61.0364b12: 悦等。宋云。由金剛戲妙樂。四卷云。由
T2225_.61.0364b13: 金剛喜戲可喜契故。常受諸歡喜 解
T2225_.61.0364b14: 云。金剛喜者。喜當嬉。然明藏本亦作喜。
T2225_.61.0364b15: 四卷云喜戲。得悦者。由此印故行者得
T2225_.61.0364b16: 。故四卷云常受諸歡喜。歡喜者。謂現法樂
T2225_.61.0364b17: 也。具如上辨
T2225_.61.0364b18: 金剛鬘妙色者。宋云。金剛鬘故獲妙色。四
T2225_.61.0364b19: 卷云。由金剛鬘契故得美妙容色 解
T2225_.61.0364b20: 云。由此印故獲得三十二相八十隨好
T2225_.61.0364b21: 故云獲妙色。更深釋者。金剛喜得悦者。心
T2225_.61.0364b22: 自證心得現法樂。第十二云。決定心歡喜説
T2225_.61.0364b23: 名内心處者此心梵云只多是慮知心也。
又次干栗多者。是所中之心也
二乘
T2225_.61.0364b24: 入道亦先須決定心。此決定心即三昧
T2225_.61.0364b25: 也。猶得決定心故心得悦樂。即是内心自
T2225_.61.0364b26: 證現法之樂也。猶有定故即生實知見。然三
T2225_.61.0364b27: 乘各有定。深淺不同。今此中意言。若能證
T2225_.61.0364b28: 此心處心中之心此即訶
栗太
即是如來大決定心
T2225_.61.0364b29: 謂三
昧也
猶有此定故得阿字門云云入阿字門
者。謂得
T2225_.61.0364c01: 無生法
 又得妙色者。上云由鬘得莊嚴。莊
T2225_.61.0364c02: 嚴謂無盡莊嚴菩提心眷屬。所謂十力無畏
T2225_.61.0364c03: 等無量法門。次要言之。自心所具心王心數
T2225_.61.0364c04: 萬徳顯發。成金剛界大曼荼羅。如次二尊
T2225_.61.0364c05: 三昧也。大日疏云。心王毘盧遮那成自然覺
T2225_.61.0364c06: 爾時一切心數無即入金剛界中。成
T2225_.61.0364c07: 來内證功徳差別智印。即此義也 金剛語
T2225_.61.0364c08: 妙語者。宋云。金剛歌得妙歌音。四卷云。由
T2225_.61.0364c09: 金剛歌詠契故得清淨妙音 解云。心王
T2225_.61.0364c10: 心數萬徳圓滿名爲成佛。已成佛故爲一切
T2225_.61.0364c11: 衆生妙音説法。由此印故令此徳。故云
T2225_.61.0364c12: 得妙歌音 金剛舞令順者。宋云。金剛舞故
T2225_.61.0364c13: 善愛。四卷云。由金剛舞契供養契
T2225_.61.0364c14: 一切隨伏 解云。舞謂諸佛神通。非
T2225_.61.0364c15: 説法亦能起神通。遍滿法界隨應化利。故
T2225_.61.0364c16: 令順。順即敬愛故。宋云善愛 以香
T2225_.61.0364c17: 意悦懌者。宋云。金剛香得大悦懌。四卷云。
T2225_.61.0364c18: 金剛香契故得悦意處 解云。此阿
T2225_.61.0364c19: 閦尊菩提心供養故。如來淨阿頼耶所謂眞如故
禮懺云眞如
T2225_.61.0364c20: 熏焚
香等
大圓鏡智相應得菩提心悦意果。故
T2225_.61.0364c21: 前三昧耶眞言中云獲得果。果謂受用果。無
T2225_.61.0364c22: 量不思議現法之樂。故云意悦懌。四卷云
T2225_.61.0364c23: 悦意處 以華奪一切者。宋云。金剛華感淨
T2225_.61.0364c24: 莊嚴。四卷云。由金剛華契故得諸莊
T2225_.61.0364c25:  解云。行者得妙莊嚴更無等比。映
T2225_.61.0364c26: 一切故云奪一切。深釋亦與鬘尊同也
T2225_.61.0364c27: 燈供火熾盛者明本火
宋譯云。金剛燈供得
T2225_.61.0364c28: 。四卷云。由金剛燈供養契故獲大威
T2225_.61.0364c29:  解云。由此印故行者得大惠光。徹
T2225_.61.0365a01: 法界遍處。故云大熾盛。大字爲正 
T2225_.61.0365a02: 金剛香妙香者。宋譯云。金剛塗香獲香體。四
T2225_.61.0365a03: 卷云。由金剛塗香契故獲得妙香 解
T2225_.61.0365a04: 云。行者獲五分法身故云得妙香。宋云
T2225_.61.0365a05: 。體謂微細法身體也 金剛鉤能召者。宋
T2225_.61.0365a06: 云。彼金剛鉤能普召。四卷云。由金剛鉤
T2225_.61.0365a07: 故能爲鉤召。其義如前 金剛索能引
T2225_.61.0365a08: 者。宋云。而金剛索能引入。四卷云。由
T2225_.61.0365a09: 剛羂索契故而能引入。亦皆如前 金剛鎖
T2225_.61.0365a10: 令縛者。宋云。由金剛鎖善縛門。四卷云。由
T2225_.61.0365a11: 金剛鉤鎖契故能繋留止之 金剛磬令
T2225_.61.0365a12: 動者。宋云。金剛鈴故遍警動。四卷云。由
T2225_.61.0365a13: 金剛磬契故能生歡喜 解云。梵音gandha
T2225_.61.0365a14: 鈴亦云磬。警動義亦歡喜義。謂警動一
T2225_.61.0365a15: 切衆生菩提心大歡喜
T2225_.61.0365a16: 我今廣説至得自在。釋曰。從此已下至成就
T2225_.61.0365a17: 廣儀則。明一切印都結儀則。宋譯云。復次今
T2225_.61.0365a18: 一切印相都結儀則。此中爲二。我今廣
T2225_.61.0365a19: 説等者。是初許説也。按蓮心及略出等諸軌。
T2225_.61.0365a20: 金剛掌及金剛縛印母。而爲開心入智及
T2225_.61.0365a21: 普賢三昧耶三種印言。是在一切諸印初。爲
T2225_.61.0365a22: 此三印故。云一切印都結儀則 先當金剛
T2225_.61.0365a23: 縛等者。次正明都結儀則。此亦有三。是初
T2225_.61.0365a24: 開心印也。宋云。先應金剛縛。次以諸指
T2225_.61.0365a25: 拍自心。誦此心明云云蓮心云。即以
T2225_.61.0365a26: 金剛縛能淨第八識。亦除雜染種。怛囉吒
T2225_.61.0365a27: 二字想安於兩乳。二羽金剛縛掣開如戸扉
T2225_.61.0365a28: 云云口決云。不先金剛縛心。作如上
T2225_.61.0365a29: 觀法。誦開心眞言。與tra@t倶各左右引
T2225_.61.0365b01: 開。引開亦如先。指叉想開心樞。如是三遍
T2225_.61.0365b02: 訖頂上印散。四卷云。復次結金剛縛已置
T2225_.61.0365b03: 於心上。想自心上有&T005753;字吒字。爲心門
T2225_.61.0365b04: 。掣金剛縛契時想智門。即三遍誦
T2225_.61.0365b05: 密語三度掣之。密語曰。唵跋折羅伴陀開義
T2225_.61.0365b06: &T005753;二合上聲半音
梵字次第句義云。開
T2225_.61.0365b07: 左右心戸。應bandha開也。tra@t左右心戸也。
T2225_.61.0365b08: 金剛王軌云。開心印先於右乳上tra
T2225_.61.0365b09: 在乳上安@t。想此二字如戸扉。以前縛
T2225_.61.0365b10: 心上三掣又句義云。vajraba
T2225_.61.0365b11: ndha金剛縛tra@t破壞義
裂破義
今經云金剛縛摧拍自
T2225_.61.0365b12: 即此義也。四卷云開義bandhabuddha
T2225_.61.0365b13: 開敷義聲勢相近。亦具開義也。縛者三密金
T2225_.61.0365b14: 剛菩提心也。以此能除第八識中雜染種。故
T2225_.61.0365b15: 心門開發是開義也。又tra@t破壞義。亦爲
T2225_.61.0365b16: 兩戸。即多含義也。千手軌稱此印摧十
T2225_.61.0365b17: 種障金剛縛印 則一切印縛等者。明印功
T2225_.61.0365b18: 。金剛縛者。是印母故具四智印。四智印
T2225_.61.0365b19: 一切印。故云一切印縛。縛即身口意金
T2225_.61.0365b20: 剛。是以結此印。則於自身口意金剛而得
T2225_.61.0365b21: 自在也。身口意金剛所謂三密菩提心諸佛
T2225_.61.0365b22: 法財。已自得故遍施法界衆生。無窮盡
T2225_.61.0365b23: 故云而得自在也。五密軌云。由此印
T2225_.61.0365b24: 能摧身心所覆蔽十種煩惱。則召一切印處
T2225_.61.0365b25: 在身心。隨順行者辨衆事。一切印者。
T2225_.61.0365b26: 謂大智印三昧耶智印・法智印・羯磨智印
T2225_.61.0365b27: 要目云。一切印契一切
要法。以四智印攝盡
言由此印故摧十種
T2225_.61.0365b28: 煩惱。召一切印在身中。以爲萬徳莊嚴
T2225_.61.0365b29: 辨諸事。即是都結儀則之意也。又宋譯云。
T2225_.61.0365c01: 然後乃可一切印。即能於自身語心金剛
T2225_.61.0365c02: 而得自在解云。可一切印者。可與所同。
翻縛云。結言所結印契自身語
T2225_.61.0365c03: 心中而得
自在
按所謂四智印者。即是三密金剛。
T2225_.61.0365c04: 正是金剛薩埵體也。故金剛薩埵亦云一切
T2225_.61.0365c05: 印契主宰。普賢瑜伽軌云。由此印當入
T2225_.61.0365c06: 曼荼羅時。阿闍梨所引入金剛三業金剛體
T2225_.61.0365c07: 弟子心自性金剛智。令發動顯現
T2225_.61.0365c08: 故知四智印即是金剛薩埵也
T2225_.61.0365c09: 即結金剛至親友加持。釋曰。第二明
T2225_.61.0365c10: 也。宋譯云。次結金剛遍入印。誦此心明
T2225_.61.0365c11: 曰。嚩日囉二合引舍惡一句蓮心云。即
T2225_.61.0365c12: 金剛縛禪智屈入掌。檀慧戒方間。想
T2225_.61.0365c13: 無漏智於藏識中。眞言曰。嚩日囉二合引
T2225_.61.0365c14: 吠奢噁。口決云。外金剛縛屈大指掌中
T2225_.61.0365c15: 二無名二小指間。舒二頭指端小許開。觀想
T2225_.61.0365c16: 前一肘間有月輪。居於白蓮花上。其月輪中
T2225_.61.0365c17: a@h。亦觀想心蓮花上有七寶宮殿。其中
T2225_.61.0365c18: 滿月輪。以印取前月輪中a@h。置自心
T2225_.61.0365c19: 寶殿月輪中。如是且觀。且誦眞言。以印二
T2225_.61.0365c20: 頭指取前字。安自心滿月中。其頭指想
T2225_.61.0365c21: 字時小開。想取訖時跓合也。即頂上散云云
T2225_.61.0365c22: 四卷云。既於心開智門。即想門内有大殿
T2225_.61.0365c23: 又想面前有婀字遍照光明。爲菩提心
T2225_.61.0365c24: 大智故。令己心殿中。即以正定意
T2225_.61.0365c25: 金剛召入契及結三摩耶契。結召入契
T2225_.61.0365c26: 。結金剛縛契已。以智定二度屈入掌中
T2225_.61.0365c27: 是名金剛召入契。結契時即誦密語。唵跋折
T2225_.61.0365c28: 羅吠奢召入也短呼也 解云。此印本體縛
T2225_.61.0365c29: 即表藏識。二風是召入義。眞言aveza義也。
T2225_.61.0366a01: 二空表無漏智。即眞言a@h字義也。心門已開
T2225_.61.0366a02: 故召無漏智心殿中。故名金剛遍入三
T2225_.61.0366a03: 昧耶。三摩地軌云。八葉白蓮一肘間。炳現阿
T2225_.61.0366a04: 字素光色。禪智倶入金剛縛。召入如來寂靜
T2225_.61.0366a05: 寂靜是禪智。即智
指即無漏智也
對受&T047368;云。此字名新熏種
T2225_.61.0366a06: 。加我本有種子故云新熏。又指事云。入
T2225_.61.0366a07: 莊嚴既開扉淨塵畢故召入寂靜智
是十六分中初普賢a@h字也
 菩提心論云。
T2225_.61.0366a08: 即讃阿字菩提心義頌曰云云扶會阿字者。皆
T2225_.61.0366a09: 是決定觀之。當觀圓明淨識。若纔見者則名
T2225_.61.0366a10: 見眞勝義諦。若常見者則入菩薩初地。若轉
T2225_.61.0366a11: 漸増長則廓周法界量等虚空。卷舒自在當
T2225_.61.0366a12: 一切智云云論意明無漏智初地。乃至第
十一地有淺深。重重可
眞言
T2225_.61.0366a13: 句義云此經唯説噁一字。准宋
譯及四卷經等恐有脱文
vajr@aveza梵字次第
及石山次
T2225_.61.0366a14: 第等。jra字無引
點者皆不可也
金剛遍入也。jr@a字引點a也。合
T2225_.61.0366a15: 次句aveza遍入也。a@h寂靜智也。亦云無漏
T2225_.61.0366a16: 。梵字次第云召入坐按召入無漏智
T2225_.61.0366a17: 住心殿故云坐。第十八疏釋安住三三昧耶
T2225_.61.0366a18: 云。此安住位如車上坐或臥或立乘
T2225_.61.0366a19: 云云知坐即安住義也。故義決云佛徳
T2225_.61.0366a20: 菩提安住心殿。此印五密軌云金剛阿尾捨
T2225_.61.0366a21: 。千手軌云金剛遍入印。觀自在王軌云
T2225_.61.0366a22: 智印。四卷云金剛召入契各隨義爲
T2225_.61.0366a23: 也 則成遍阿尾捨等者。明印言功能也。
T2225_.61.0366a24: 此印言故一切諸佛遍入身心。故云
T2225_.61.0366a25: 阿尾捨親友加持者。明敬愛相也。宋譯
T2225_.61.0366a26: 云。由是心明即能遍入。皆同親友和合而住
T2225_.61.0366a27: 和合即敬愛義。梵音ti
@s@ta住義亦加持義也
 大樂金剛薩埵修行成就
T2225_.61.0366a28: 軌云。次結金剛遍入三昧耶印。想此印
T2225_.61.0366a29: 加持故。即一切衆聖遍入身心。加持護念
T2225_.61.0366b01: 於親友。又五密軌云。由此印四智
T2225_.61.0366b02: 印發揮。有大威力速得成就此四智印者
T2225_.61.0366b03: 即金剛薩埵薩埵種子a@h
即四智印也
即是無漏智。此智萬
T2225_.61.0366b04: 徳具足是無盡莊嚴。莊嚴無量以四智印攝
T2225_.61.0366b05: 盡。應知金剛薩埵即四智印。四智印即一切
T2225_.61.0366b06: 印。故大樂軌云一切衆聖遍義。皆不相違
T2225_.61.0366b07: 也。又四卷云。由此修行瑜伽者。即得
T2225_.61.0366b08: 剛召入智。此智慧能了過去未來現在一切
T2225_.61.0366b09: 所作之事。皆悉悟解未曾聞百千般契經。其
T2225_.61.0366b10: 文字義皆得現前。義決釋云。猶智徳菩提
T2225_.61.0366b11: 心中故。云能了過去未來現在乃至皆自
T2225_.61.0366b12: 悟了等此明三世無礙智。謂諸佛
T2225_.61.0366b13: 身心故無礙智顯發。義亦不異也
T2225_.61.0366b14: 則三昧耶至成就廣儀則。釋曰。此第三明
T2225_.61.0366b15: 切印成就儀則也。宋譯曰。然後即得密印三
T2225_.61.0366b16: 。誦此大士隨念心明云云兩文少異
言句
T2225_.61.0366b17: 義云。mah@a大也。samaya平等也。satvo有情也。
T2225_.61.0366b18: bo字點u也。uha@m我也。依蓮心軌等入智次
T2225_.61.0366b19: 合智。次明金剛拳。次明普賢三昧耶。此
T2225_.61.0366b20: 印即普賢三昧耶也。故此印亦云三昧耶印
T2225_.61.0366b21: 次想念薩埵文雖前却即普賢三昧耶也。眞
T2225_.61.0366b22: 言少異義即同也。蓮心軌云。二羽金剛縛忍
T2225_.61.0366b23: 願竪如針。纔誦眞言已自身成普賢。坐
T2225_.61.0366b24: 月輪上身前觀普賢。眞言曰。唵三摩耶薩怛
T2225_.61.0366b25: 二合五密軌云。次結三昧耶。二手金剛縛
T2225_.61.0366b26: 合竪。忍願安於當心。誦眞言曰。三昧耶娑
T2225_.61.0366b27: 怛梵三合 由契印眞言已。於背後
T2225_.61.0366b28: 月輪以爲圓光。身處在其中金剛
T2225_.61.0366b29: 薩埵。由此印及誦眞言故。大智印等一
T2225_.61.0366c01: 切部中所結一切印。一切如來身口意金剛
T2225_.61.0366c02: 印。功不虚棄無敢違越。若誦一千遍
T2225_.61.0366c03: 切印皆得成就云云 由此眞言等者。明
T2225_.61.0366c04: 言功能。金剛薩埵者。一切印主宰故。結
T2225_.61.0366c05: 此印言則一切印皆得成就。故云一切印成
T2225_.61.0366c06: 就等。宋譯云。由此心明一切印悉得
T2225_.61.0366c07: 。即都結一切印儀軌此經正明一切印
都結儀則意可
T2225_.61.0366c08: 前所引五密文。即與此經意同也
T2225_.61.0366c09: 我今説都至三摩庾唅。釋曰。從此已下至
T2225_.61.0366c10: 求成就。明都廣成就義則宋譯經
就語。今依宋譯
T2225_.61.0366c11:
大分爲二。初二眞言先明成就儀則
T2225_.61.0366c12: 第三眞言已下明
種種成就法
此二眞言種種成就。故
T2225_.61.0366c13: 稱云都廣成就儀則也。宋譯云。復次宣説都
T2225_.61.0366c14: 成就儀。謂彼最先應自印。以是自印觀
T2225_.61.0366c15: 自身薩埵。誦此心明曰。三摩喩一句
T2225_.61.0366c16: 解云。應是陳三昧耶印言。自身即薩埵印言
T2225_.61.0366c17: 故云自印。次云自印薩埵其義。眞言句
T2225_.61.0366c18: samaya平等也。yo字點u也。uha@m我身也。
T2225_.61.0366c19: 總云平等我身。言我身即平等薩埵也。蓮心
T2225_.61.0366c20: 軌云。陳三昧耶金剛縛。忍願竪如
T2225_.61.0366c21: 本尊瑜伽。乃至眞言曰。三摩喩唅摩訶三
T2225_.61.0366c22: 摩喩唅。四卷經佛身圓滿眞言。有三摩喩唅
T2225_.61.0366c23: 摩訶三摩喩唅句。論曰。三摩耶身大三摩耶
T2225_.61.0366c24: 陳三昧耶亦名成佛。佛身圓滿即是成佛。眞言意正
是即身成佛義。其印金剛縛是自身。忍願並立表
T2225_.61.0366c25: 智悲願自在顯
發即成佛也
T2225_.61.0366c26: 則自印薩埵至祕明末。釋曰。此次明加持眞
T2225_.61.0366c27: 也。則自印等者。踏前起後可知。宋譯云。
T2225_.61.0366c28: 是觀自身薩埵已。復用此大明加持。三
T2225_.61.0366c29: 摩耶薩埵阿提底瑟姹二合莎𤚥一句眞言句
T2225_.61.0367a01: 義云。samaya平等也satv@a有情也。ti@s@ta加持
T2225_.61.0367a02: tv@a字引點a也。ati
@s@ta加持也。亦守護也
 svama@m於我也。四卷經東
T2225_.61.0367a03: 方禮眞言中。有跋折囉薩埵阿地瑟吒守護
T2225_.61.0367a04: 薩網無可切 摩含二合
於我
。論曰。金剛薩埵加
T2225_.61.0367a05: 護於我又四卷經第二二十七四佛加持眞
T2225_.61.0367a06: 言與之全同。言結自印自身即金剛薩
T2225_.61.0367a07: 已。以此眞言持自身。則金剛薩埵守
T2225_.61.0367a08: 護我身。隨其所願速得成就也。則然後等
T2225_.61.0367a09: 者。二眞言總結也。意云。結誦此成就儀則二
T2225_.61.0367a10: 眞言。然後應諸成就法也。此是成就等
T2225_.61.0367a11: 者。結示上二眞言名義也。宋譯無此文
T2225_.61.0367a12:
T2225_.61.0367a13: 次説初欲求等。釋曰。自下第二明諸成就。初
T2225_.61.0367a14: 義利成就眞言也。宋譯云。復次宣説諸成就
T2225_.61.0367a15: 儀。若欲求彼義利成就者。誦此心明曰。阿
T2225_.61.0367a16: 哩他二合悉提一句句義云。artha義利也。siddhi
T2225_.61.0367a17: 成就也。此是世間成就。具如上辨 由此眞
T2225_.61.0367a18: 言等下。明眞言功能也。宋譯云。由是心明
T2225_.61.0367a19: 印成就大義利。今經云得金剛成就
T2225_.61.0367a20: 明藏本亦
恐是寫誤。金剛成就是次眞言也」
T2225_.61.0367a21: 次説金剛悉地等。釋曰。此明金剛悉地也。句
T2225_.61.0367a22: 義云。vajra金剛也。siddhi成就也。宋譯云。又若
T2225_.61.0367a23: 欲求神通成就者。誦此心明曰。哩提悉地
T2225_.61.0367a24: 解云。哩提神也。普賢行願賛云。@rddhibale
T2225_.61.0367a25: 神力也。即是神通悉地也。恐以金剛杵
T2225_.61.0367a26: 神通故亦云神通悉地。此義具如上辨
T2225_.61.0367a27: 次説持明等。釋曰。此明持明悉地也。宋云。
T2225_.61.0367a28: 若欲求金剛持明成就者。誦此心明曰。嚩日
T2225_.61.0367a29: 二合&MT00803;切身引達囉一句句義云。vajra
T2225_.61.0367b01: 上。vidya明也。dhara持也 由此隨意等者。
T2225_.61.0367b02: 眞言功能。其義可知。宋譯云。由是心明
T2225_.61.0367b03: 其所樂。即得最上持明成就 欲求最勝
T2225_.61.0367b04: 成就等。宋譯曰。又若欲求最上成就者。當以
T2225_.61.0367b05: 自印心明理加持即得成就。釋曰。此明
T2225_.61.0367b06: 最勝成就。是出世間成就。上云一切如來
T2225_.61.0367b07: 最勝悉地成辨印智。具如上辨 以自印眞
T2225_.61.0367b08: 言等者。次前云初結自印等即是也。謂以
T2225_.61.0367b09: 自印言自身爲薩埵。即是出世間最勝成就
T2225_.61.0367b10:
T2225_.61.0367b11: 我今説一至作如是説也。釋曰。此明一切
T2225_.61.0367b12: 印通用儀則。即金剛部百字明也。宋譯云。復
T2225_.61.0367b13: 次宣説一切印衆通用法儀。謂即如應堅固
T2225_.61.0367b14: 所作。乃能於自身語心金剛中。得
T2225_.61.0367b15: 諸所作用。若所用印加持緩慢。或自欲
T2225_.61.0367b16: 解散。亦應堅固所作。誦此心明云云
T2225_.61.0367b17: 云。我今説一切等者。初明許説。意云。今
T2225_.61.0367b18: 一切都行者自三業所作。堅固如
T2225_.61.0367b19: 儀軌也。一切印衆無量非一。皆無
T2225_.61.0367b20: 業所作。故宋譯云一切印衆通用儀則
T2225_.61.0367b21: 加持緩慢者。緩慢謂懈怠。以此眞言加持
T2225_.61.0367b22: 緩慢心得堅固也 若意欲解者。宋云
T2225_.61.0367b23: 自欲解散。謂心散亂不一境。若以此加
T2225_.61.0367b24: 則得堅固也。眞言中句云爲堅牢我
T2225_.61.0367b25: 也 眞言曰。四卷經有句義。今具出之。唵
T2225_.61.0367b26: 跋折囉金剛薩埵有情三昧耶平等
本誓
麼奴波邏耶
T2225_.61.0367b27: 金剛薩埵三摩
耶願守護我
跋折囉薩埵哆吠奴烏二合播底
T2225_.61.0367b28: 瑟咤以爲金剛
薩埵安住
涅哩荼烏二合銘婆嚩爲堅
牢我
索覩
T2225_.61.0367b29: 沙揄二合銘婆嚩於我所
歡喜
阿努囉上聲訖覩二名
T2225_.61.0367c01: 宋作
二合
銘婆嚩素補使揄二名宋二合銘婆嚩薩
T2225_.61.0367c02: 婆悉地舍銘般囉野綽授與我一
切悉地
薩婆羯磨素遮
T2225_.61.0367c03: 及諸
事業
質多失唎耶令我
安穩
句嚧呵呵呵
T2225_.61.0367c04: 引歡喜薄伽梵世尊薩婆怛他掲多一切
T2225_.61.0367c05:
跋折羅麼迷悶遮願金剛莫
捨離我
跋折哩婆嚩摩訶
T2225_.61.0367c06: 三摩耶薩埵阿去聲引令我爲金剛
三摩耶薩埵
由此眞言等
T2225_.61.0367c07: 者。此明眞言功能。此有二。初正明功能。次
T2225_.61.0367c08: 婆伽梵下擧薩埵説示證。宋譯云。由是心
T2225_.61.0367c09: 故設有背如來。毀謗正法是五無
T2225_.61.0367c10: 間業。及餘一切惡作之人。於一切如來密印
T2225_.61.0367c11: 成就者。於現生中亦得金剛薩埵堅
T2225_.61.0367c12: 固體性。隨其所樂若最上成就。若金剛成
T2225_.61.0367c13: 就。若金剛薩埵成就。乃至一切如來最上成
T2225_.61.0367c14: 就等。一切成就皆悉獲得。此即具徳一切如
T2225_.61.0367c15: 來金剛薩埵作是説 解云。作無間罪
T2225_.61.0367c16: 者。宋云五無間業知 謗一切如來等
T2225_.61.0367c17: 者。謂毀謗正法罪可知。一切惡作者。除
T2225_.61.0367c18: 無間餘一切惡罪也 尚得成就等者。謂如
T2225_.61.0367c19: 上所明諸尊印言總云一切如來印。此等諸
T2225_.61.0367c20: 印皆悉得成就也 由金剛薩埵下。明此等
T2225_.61.0367c21: 極重罪人得成就之所以由故兩字是
第五轉聲也
意明
T2225_.61.0367c22: 此眞言功徳力故而得成就。此眞言
T2225_.61.0367c23: 即是金剛薩埵堅固體性。故金剛薩埵體性
T2225_.61.0367c24: 者。猶如菩提心體性。故四卷明眞言名
T2225_.61.0367c25: 一切如來大乘阿毘三昧耶百字密語。然
T2225_.61.0367c26: 宋譯云。亦得金剛薩埵堅固體性等。是爲
T2225_.61.0367c27: 種所成就體。與今意同也 現生速疾等
T2225_.61.0367c28: 下。正明所得成就相。現生速疾四字通諸成
T2225_.61.0367c29: 。明速疾頓成義也 得一切最勝等者。總
T2225_.61.0368a01: 出世成就。故云一切最勝等。出世成就非
T2225_.61.0368a02: 一。故云乃至獲得如來等。擧第十一地究
T2225_.61.0368a03: 竟成就以顯諸餘也。因解。宋譯文者初云
T2225_.61.0368a04: 亦得金剛薩埵體性者是總也。凡出世成就
T2225_.61.0368a05: 者。皆見心本性。故云得薩埵體性。一切成
T2225_.61.0368a06: 就無得菩提體性故。次明四種成就
T2225_.61.0368a07: 且依大日經之。初劫以上總名出世間
T2225_.61.0368a08: 若最勝成就者。謂初二劫也。金剛成就者。謂
T2225_.61.0368a09: 十地也。金剛薩埵成就者。謂等覺也。一切如
T2225_.61.0368a10: 來最上成就者。謂第十一地也。婆伽梵下次
T2225_.61.0368a11: 示證 一切如來金剛薩埵者。即毘盧遮那
T2225_.61.0368a12: 之異名也
T2225_.61.0368a13: 我今都説至祕明末。釋曰。此明上所
T2225_.61.0368a14: 彼彼諸印都解儀則也。宋譯云。復次宣説彼
T2225_.61.0368a15: 一切印都解儀則。謂彼等如是彼彼所生印。
T2225_.61.0368a16: 彼彼處解。應是誦心明。嚩日囉二合
T2225_.61.0368a17: 一句蓮心軌念誦畢檜閼伽水。以降三世印
T2225_.61.0368a18: 左旋而解界。次説解印法云。次結三昧拳
T2225_.61.0368a19: 一誦而掣開。次結羯磨拳。三誦開手。從
T2225_.61.0368a20: 彼出生所有一切印。於彼彼解由此眞
T2225_.61.0368a21: 言心。眞言曰。唵嚩日囉二合和刻本云穆乞叉
(二合)穆(入聲)
T2225_.61.0368a22: 二卷教王
經亦爾
檜尾&T047368;云。文結三昧拳至掣開。口決
T2225_.61.0368a23: 云。作外金剛縛於心。誦眞言一遍。一掣
T2225_.61.0368a24: 拔解。是金剛縛是一切印首故。由是印
T2225_.61.0368a25: 之力故。上五相會三昧耶會供養會。三會中
T2225_.61.0368a26: 所作一切印共是一印解。一切皆被解脱。理
T2225_.61.0368a27: 須金剛合掌金剛縛。雖爾縛總故唯用一縛
T2225_.61.0368a28: 眞言印。彼眞言至下顯然説曰如文。但改可
T2225_.61.0368a29: 唵嚩日羅滿陀穆。次文結羯磨至干開手。
T2225_.61.0368b01: 謂作羯磨契觸於心。誦眞言三遍。三遍
T2225_.61.0368b02: 引拔解。是一印之力故。羯磨會中所作一切
T2225_.61.0368b03: 印契皆被解脱。彼眞言次下顯然曰如文。唯
T2225_.61.0368b04: 改可唵嚩日囉羯磨穆。文從彼彼出生
T2225_.61.0368b05: 謂上金剛縛并羯磨二印眞言名爲彼彼。次
T2225_.61.0368b06: 文所有一切印是四會中所作諸印名一切
T2225_.61.0368b07: 。是諸印上二印生故云從彼彼出生。次文
T2225_.61.0368b08: 彼彼當解等。謂四會中諸印纔解上二印
T2225_.61.0368b09: 當解故云於彼彼當解。由此眞言心也。文
T2225_.61.0368b10: 眞言曰至干穆。謂正説金剛縛并羯磨眞言。
T2225_.61.0368b11: 但縛眞言於穆上滿陀。羯磨眞言於
T2225_.61.0368b12: 羯磨 梵字次第云。次結三昧拳
T2225_.61.0368b13: 一誦而掣開。金剛縛當心誦samayamu@h。次結
T2225_.61.0368b14: 羯磨拳。三誦三開手等o@mvajramu@h。明覺句義
T2225_.61.0368b15: 云。o@mvajramu@h金剛解
脱也
今按vajramuk@sa金剛解
脱也
mu@h
T2225_.61.0368b16: 種子也 從自心起至祕明末。宋譯無異。釋曰。
T2225_.61.0368b17: 此一眞言合説潅頂・繋鬘・甲冑三種也。四
T2225_.61.0368b18: 卷六卷蓮心等諸軌。五相成身次有四佛潅
T2225_.61.0368b19: 頂四佛繋鬘甲冑拍掌。今此印言略解前潅
T2225_.61.0368b20: 頂等諸印也。蓮心云。次當結寶印。二羽金剛
T2225_.61.0368b21: 縛進力如寶形。禪智亦復然。印相從心起
T2225_.61.0368b22: 於潅頂所。分手如繋鬘。次結甲冑印。眞
T2225_.61.0368b23: 言曰。云云。檜尾&T047368;云。文次當結至亦復然。是
T2225_.61.0368b24: 説總合潅頂花鬘如來冑印也。於中文言禪
T2225_.61.0368b25: 智亦復然者。不禪智爲寶形。意顯禪智
T2225_.61.0368b26: 常寶契禪智。是印是三昧耶會寶印故。文
T2225_.61.0368b27: 寶契。次文印相等者。是以印當於心
T2225_.61.0368b28: 成也。潅頂處者口決云。作是印額。額名
T2225_.61.0368b29: 潅頂處故 問。作寶契印潅頂所時。
T2225_.61.0368c01: 寶生潅頂處即頂右。既文稱作寶契印
T2225_.61.0368c02: 也。何故今額名爲潅頂處於彼答。彼
T2225_.61.0368c03: 別寶生潅頂印所。今是總潅頂處故云安額
T2225_.61.0368c04: 先五相會四禮眞言觀中。禮寶生尊眞言
T2225_.61.0368c05: 觀自顯然也。若有急事具作五佛潅
T2225_.61.0368c06: 頂四佛繋鬘及如來甲冑等印。但作是印
T2225_.61.0368c07: 額。誦是一總眞言三遍訖。是總潅頂印也。
T2225_.61.0368c08: 次曳分印而各改成金剛拳。周圍頂後是鬘
T2225_.61.0368c09: 也。其儀式在先明訖。故文云分手等。次即改
T2225_.61.0368c10: 如來甲冑印持所所。在先明訖故文
T2225_.61.0368c11: 次結冑印。次眞言如文。是正總合潅頂鬘
T2225_.61.0368c12: 甲冑眞言也。私推之印契別有三眞言。總
T2225_.61.0368c13: 合唯有一歟。但縈繞舞并拍如五相會無異
T2225_.61.0368c14: 矣。是總眞言急事時用之。若縱容時具一一
T2225_.61.0368c15: 五相會所明。最好佳也 次解經文。從
T2225_.61.0368c16: 自心潅頂潅頂印。金剛寶印者即潅
T2225_.61.0368c17: 頂印也。如先引蓮心軌。潅頂處者謂額也。四
T2225_.61.0368c18: 卷云金剛寶印置於額上。具如口決。以勝指
T2225_.61.0368c19: 者。謂二風指也。宋譯云以二頭指作潅頂相
T2225_.61.0368c20: 分手纒頭等者。謂繋鬘印也。次結甲冑等者。
T2225_.61.0368c21: 謂甲冑印。並如口決。次眞言明覺句義云。o@m
T2225_.61.0368c22: vajraratn@a金剛
寶也
bhi@si@mcam@a@mtn@a字引點即a也。故略
出經云。即阿毘詵者。此
T2225_.61.0368c23: 潅頂ma@m
此云
 sarvamudrame一切印我歟。
mudra印也
 d@rt@a@mkuru
T2225_.61.0368c24: 作堅固也
kuru作也
vara勝願也 kavacana甲也va@m種子歟 o@m
T2225_.61.0368c25: @tu@m今按今經及蓮心等眞言中。有潅頂及甲
T2225_.61.0368c26: 冑義。闕繋鬘義。二卷教王嚩羅勝願嚩日
T2225_.61.0368c27: 。若爾金剛甲冑也。又末有砧兩字。與
T2225_.61.0368c28: 明覺所出同也。又四卷第二二
十八
云。次執金剛
T2225_.61.0368c29: 菩薩所説其潅頂印云云此密語。唵跋折羅
T2225_.61.0369a01: 阿囉二合 怛那麼隷阿毘詵者云云餘皆同
T2225_.61.0369a02: 此經有male。即具繋鬘義也。又理趣會
T2225_.61.0369a03: 五密等諸軌。所出印言各各有異往見
T2225_.61.0369a04: 被甲已至如金剛薩埵。釋曰。此次明拍掌印
T2225_.61.0369a05: 也。宋云。然後解此甲冑繋鬘印已。次當
T2225_.61.0369a06: 而拍成金剛歡喜印云云 眞言句義vajra
T2225_.61.0369a07: tu@sya金剛
歡喜
 ho@h種子也 由此心眞言等者。明
T2225_.61.0369a08: 言功能也。解縛者宋譯云。以是印明解潅頂
T2225_.61.0369a09: 縛作歡喜已。蓮心軌上文云。由此印力縛解
T2225_.61.0369a10: 解諸縛。便成堅固甲聖衆皆歡喜。檜尾&T047368;
T2225_.61.0369a11: 云。縛者有多種縛。謂斷煩惱之縛印契縛
T2225_.61.0369a12: 也。能斷縛是手指縛。所斷縛是煩惱之縛
T2225_.61.0369a13: 也。約縛有多種。何者相應縛麁重縛相縛見
T2225_.61.0369a14: 縛等。又云。縛解解諸縛者。上縛是根本煩惱。
T2225_.61.0369a15: 下縛諸縛者。是隨煩惱也。又對受&T047368;云。縛解
T2225_.61.0369a16: 解者。縛者新渡軌同
此牒
云縛解者。解自身煩
T2225_.61.0369a17: 惱縛也。解者縛者。諸佛菩薩名爲解者
T2225_.61.0369a18: 縛止諸佛住自身内今解。解縛者
T2225_.61.0369a19: 其顯文意解前潅頂印縛。故宋云解潅頂縛
T2225_.61.0369a20: 即是所謂印縛。解印縛者。其實表煩惱
T2225_.61.0369a21: 。故次云得歡喜。言煩惱已斷即得内心悦
T2225_.61.0369a22: 。所謂歡喜地。故次云獲得金剛體。金剛體
T2225_.61.0369a23: 者。所謂金剛堅固大菩提心。證得此者。稱
T2225_.61.0369a24: 金剛薩埵。故次云如金剛薩埵。宋云。與
T2225_.61.0369a25: 金剛薩埵等
T2225_.61.0369a26: 一遍誦金剛至手之所説。釋曰。此頌嘆金剛
T2225_.61.0369a27: 薩埵功徳也。宋譯云。復次頌曰。一稱金剛
T2225_.61.0369a28: 薩埵名。隨其所欲妙樂。纔稱念間悉能
T2225_.61.0369a29: 成。如金剛手之所説 解云。第一句明誦念
T2225_.61.0369b01: 可知。第二三句明其得益。住安樂者。金剛
T2225_.61.0369b02: 薩埵亦名mah@asukha大樂也 所謂現法樂住。
T2225_.61.0369b03: 正是出世間第一成就也。第三句總明
T2225_.61.0369b04: 間出世間一切悉地。故云速得成就。第四句
T2225_.61.0369b05: 次八句偈而爲證可
T2225_.61.0369b06: 婆伽梵普賢至偈末。釋曰。此擧普賢自説
T2225_.61.0369b07: 證也。宋譯經文語少異義不相違也 解云。
T2225_.61.0369b08: 婆伽梵等者。明金剛手説偈。宋譯云具徳普
T2225_.61.0369b09: 賢菩薩。不敢直付其名。先嘆其徳。是西方
T2225_.61.0369b10: 語法。故先歎徳云具徳普賢者。即金剛手之
T2225_.61.0369b11: 異名也。第一句擧所歸體。等言等取三十七
T2225_.61.0369b12: 尊無量諸尊。何故爾者。此大薩埵居最初
T2225_.61.0369b13: 故。悉具一切諸尊。稱云一切印主宰。故等
T2225_.61.0369b14: 取諸尊也。第二句明諸尊徳。一切成就者。
T2225_.61.0369b15: 一切謂四智印。一一諸尊皆悉成就四種智
T2225_.61.0369b16: 。爲利生事業故云一切成就作事業。即
T2225_.61.0369b17: 自證化他二徳也。次二句總明得益。謂
T2225_.61.0369b18: 行者由宿植因縁。所得本尊各各有異。故
T2225_.61.0369b19: 隨意念誦等。一一本尊皆自證圓滿故。所
T2225_.61.0369b20: 與利益隨應皆成就。故云於諸事業皆成就
T2225_.61.0369b21: 謂化他事業皆悉成就也。第五六句別明
T2225_.61.0369b22: 。從佛口出者稱云眞言。從身分生者亦
T2225_.61.0369b23: 名爲明。心印者印表諸尊内證三昧耶心。故
T2225_.61.0369b24: 心印。第十二釋三世無礙力明妃云。破
T2225_.61.0369b25: 除一切無明煩惱之闇。故名之爲明。然明及
T2225_.61.0369b26: 眞言義有差別。若心口出者名眞言。從一切
T2225_.61.0369b27: 身分任運生者。名之爲明也第五句明
T2225_.61.0369b28: 身口二密。第六句明意密。故云隨樂修習諸
T2225_.61.0369b29: 理趣。觀習眞言理趣即是意密。應知五六
T2225_.61.0369c01: 二句總明三密益也 於教所説等者。宋譯
T2225_.61.0369c02: 經於作依字。言行者依佛教説。如説修行
T2225_.61.0369c03: 而自所作不自恣而越法則。所以一切所求
T2225_.61.0369c04: 成就。故云皆得成就遍一切。宋云
T2225_.61.0369c05: 一切處皆成就
T2225_.61.0369c06: 次説四種至祕明末。釋曰。此明四種祕密供
T2225_.61.0369c07: 養眞言。是亦潅頂中事也。四卷經第四二十五
T2225_.61.0369c08: 潅頂護摩畢云。歸本處大壇即從座起就
T2225_.61.0369c09: 壇位。告弟子言。諸佛爲益一切衆生故。
T2225_.61.0369c10: 此殊勝福田妙法。汝應隨力各辨香華
T2225_.61.0369c11: 養大衆。能令汝得無量果報。復爲
T2225_.61.0369c12: 一切如來及金剛部衆。應羯磨契及三昧
T2225_.61.0369c13: 耶契上供養。復以金剛讃歎密語。作
T2225_.61.0369c14: 種密供養法已誦此伽陀曰。金剛薩埵攝受
T2225_.61.0369c15: 故。得無上金剛寶。今以金剛法歌詠。願
T2225_.61.0369c16: 我作金剛事句義云。o@mvajrasatva金剛
薩埵
T2225_.61.0369c17: sa@mgrah@a攝受故 vajraratna金剛寶 manutara@m得爲
無上
T2225_.61.0369c18: vajradharmma金剛法也
法言詞
gayyatai歌讃故vajrakarmma金剛
事業
T2225_.61.0369c19: karobhava願成也亦
願作也
T2225_.61.0369c20: 於曼荼羅至充足受用。釋曰。此明供養作法
T2225_.61.0369c21: 也。宋譯云。然後若欲入曼拏羅者。先於
T2225_.61.0369c22: 曼荼羅中。以是四明金剛歌詠及金剛舞
T2225_.61.0369c23: 。以二手掌祕密四供養印供養事
T2225_.61.0369c24: 次於外曼荼羅金剛香等四種供養。各
T2225_.61.0369c25: 本處次當啓白。一切如來隨所樂欲獻
T2225_.61.0369c26: 香等。供養已復獻上味諸飮食等一切樂具
T2225_.61.0369c27: 四卷前所引
次文也
云。復次以金剛舞合掌及金剛戲
T2225_.61.0369c28: 笑等。作密供養法。次應手執香華養外
T2225_.61.0369c29: 壇聖衆已。告諸弟子言。汝等各隨力能供
T2225_.61.0370a01: 養諸佛。彼等修供養畢。爲弟子身
T2225_.61.0370a02: 故。應於諸佛菩薩所。請所獻華香等餅等少
T2225_.61.0370a03: 分。各各分賜諸弟子云云解云。祕密四種供
T2225_.61.0370a04: 養者是理供養。如次表嬉鬘歌舞内四供
T2225_.61.0370a05:  於曼荼中者。宋云於内曼拏羅中等。恐指
T2225_.61.0370a06: 中央曼荼羅内。於此爲理供養。故宋云
T2225_.61.0370a07: 祕密四供養印作供養事 於外曼荼者。指
T2225_.61.0370a08: 第二重。已還云外壇。以香華等供養是事供
T2225_.61.0370a09: 養。即是如次内外八供理事供養也 祕密
T2225_.61.0370a10: 四供印者。石山次第第四普供養印次云。次
T2225_.61.0370a11: 四智讃。金剛合掌。心左低頭是敬禮義曰。
T2225_.61.0370a12: vajrasatv@asu@mgrah@a。不改前印合臂安額。是獻
T2225_.61.0370a13: 花鬘。vajraratnamanutara@m。前印從臍漸上口
T2225_.61.0370a14: 寫。vajradharmag@ayada。當心旋轉。金剛合掌復
T2225_.61.0370a15: 頂上vajrakarmakarobhava時處軌十一紙云。
T2225_.61.0370a16: 次當誦本尊一百八名讃。作金剛合掌
T2225_.61.0370a17: 左亞身。是爲敬禮儀。應美韵調唱此金
T2225_.61.0370a18: 剛歌。唵嚩日囉二合薩埵僧孽囉二合賀。
T2225_.61.0370a19: 金剛掌臂舒安額。即是獻花鬘清
T2225_.61.0370a20: 雅調稱此。嚩日囉二合囉怛曩二合麼努跢
T2225_.61.0370a21: &MT01679;前印從於臍漸上至口寫。是奏歌印
T2225_.61.0370a22: 頌。嚩日羅二合達麼誐也荼。當心右旋轉。
T2225_.61.0370a23: 金剛合掌已。復安於頂上進金剛舞。如
T2225_.61.0370a24: 前調復唱。嚩日羅二合羯磨迦&T005579;婆嚩。由
T2225_.61.0370a25: 是祕密瑜伽供歌讃歎如來故。成佛
T2225_.61.0370a26: 尚不難。況求諸成就。應知何以故。所謂一
T2225_.61.0370a27: 切樂不婆伽梵金剛薩埵樂。是故速成就
T2225_.61.0370a28:  應受與一切至誓心眞言。宋譯云。後如
T2225_.61.0370a29: 儀軌弟子入。即授弟子一切如來成就
T2225_.61.0370b01: 金剛禁戒。此是一切佛體性。金剛薩埵手中
T2225_.61.0370b02: 住。汝今應當常受持金剛薩埵堅固禁。釋
T2225_.61.0370b03: 曰。依略出經。此明於大壇前授根本四重
T2225_.61.0370b04: 畢。次授五股杵次授誓心眞言也。四卷第
T2225_.61.0370b05: 二十一云。次應引起至大壇前。爲三摩
T2225_.61.0370b06: 其堅固告言。善男子。汝應守正法
T2225_.61.0370b07: 設遭逼迫惱害乃至斷命。不離菩提
T2225_.61.0370b08: 。於求法人慳悋。於諸衆生
T2225_.61.0370b09: 不利益事。亦不作。此是最上句義聖所行
T2225_.61.0370b10: 處。我今具足爲汝説竟。汝當隨順如説修
T2225_.61.0370b11: 行。弟子應自慶幸合掌頂受。又執五股金剛
T2225_.61.0370b12: 而授與之告言。此是諸佛體性。金剛薩
T2225_.61.0370b13: 埵手所執者。汝應堅護禁戒常當之。弟
T2225_.61.0370b14: 子受已授此決定要誓密話。令其誦之密
T2225_.61.0370b15: 曰。唵薩嚩怛他偈多悉地。跋折羅三昧耶
T2225_.61.0370b16: 底瑟吒願住也翳沙今也怛嚩亡可反尤甘切
於我也
T2225_.61.0370b17: 馱囉野冥我今
持也
跋折囉薩埵係形以切係係係
T2225_.61.0370b18: 吽。論曰。一切如來金剛薩埵成就三昧耶。願
T2225_.61.0370b19: 我所我常守護 解云。應受與者。受應
T2225_.61.0370b20: 讀爲授。宋譯云即授弟子 一切佛體性
T2225_.61.0370b21: 者。此金剛杵者表菩提心。無一佛不
T2225_.61.0370b22: 菩提而得成佛。故云一切佛體性。此正明
T2225_.61.0370b23: 祕密戒體。所謂菩提心戒也。金剛手從毘盧
T2225_.61.0370b24: 遮那二手掌。親受此金剛杵而持之。故云
T2225_.61.0370b25: 住於金剛薩埵手。是擧先所持人以令
T2225_.61.0370b26: 信也。第三句正明與之知。第四句
T2225_.61.0370b27: 正示菩提心戒也。金剛薩埵者。謂菩提心之
T2225_.61.0370b28: 異名也。此菩提心阿字門金剛性不可壞。故
T2225_.61.0370b29: 堅固。禁謂禁戒。上云一切如來成就金剛
T2225_.61.0370c01: 禁戒即是也。祕密相經中卷云。受潅頂已然
T2225_.61.0370c02: 諸佛成就大金剛杵。復次頌曰。汝
T2225_.61.0370c03: 常持此金剛杵。即金剛手堅固戒。金剛薩埵
T2225_.61.0370c04: 勝修中。一切由斯得成佛次誓心眞言且
T2225_.61.0370c05: 論曰意者。一切如來者。明佛佛同道。皆
T2225_.61.0370c06: 悉成就金剛薩埵者。謂菩提心。成就者諸佛
T2225_.61.0370c07: 皆悉受得故云成就。三昧耶是戒也。已上正
T2225_.61.0370c08: 戒體。是正三世諸佛同道戒故。云一切如
T2225_.61.0370c09: 來等。疏第十七所制戒殊勝先佛宣説者。佛
T2225_.61.0370c10: 又引佛爲證。此戒過去佛所説。我今亦如
T2225_.61.0370c11: 是説也。究竟之法古佛道同。故引此證
T2225_.61.0370c12: 無二道願住我所者。此明受得也。謂
T2225_.61.0370c13: 阿闍梨加持故。本具性戒今正受得故云
T2225_.61.0370c14: 願住。猶如常途云無表來在身中。正是祕
T2225_.61.0370c15: 密戒受得也。我常守護者。此明隨行。可知。
T2225_.61.0370c16: 則各各下示三昧耶也。宋譯云。然後告
T2225_.61.0370c17: 言。汝於一切時此祕密法門
T2225_.61.0370c18: 示他人。即爲隨應授誓心明 先已入者
T2225_.61.0370c19: 至文末。宋譯云。後於一切時應入曼拏
T2225_.61.0370c20: 。隨力獻諸供養。啓白一切如來作用事
T2225_.61.0370c21: 已。當結薩埵金剛印。從下向上次第而解。
T2225_.61.0370c22: 此心明云云釋曰。此明奉送眞言。今
T2225_.61.0370c23: 經約潅頂所用而明。蓮心軌云。次結奉送
T2225_.61.0370c24: 。二羽金剛縛。忍願如蓮葉。指端安時花誦
T2225_.61.0370c25: 已而上擲。爲送聖衆眞言曰云云八卷次
T2225_.61.0370c26: 第云。私云。軌所説奉送印蓮花部也。隨
T2225_.61.0370c27: 改用之。所以或傳云。結三昧耶會大日
T2225_.61.0370c28: 。一枝花指二中指即置頂上。頌偈及明已
T2225_.61.0370c29: 與穆倶擲遣其花於壇上。是佛部發遣也。或
T2225_.61.0371a01: 師云。如來被縛無等本誓鎖。不得還宮。由
T2225_.61.0371a02: 眞言印契力。脱縛得本宮。指事云。次奉
T2225_.61.0371a03: 送蓮華部奉送印明也。僻見云。是奉送蓮華
T2225_.61.0371a04: 藏世界。五相中第四相。蓮華即土。於其中
T2225_.61.0371a05: 土上五智成覺畢。而諸佛加持時遍空如來
T2225_.61.0371a06: 并聖衆。入身和合成一體畢。於道場觀時
T2225_.61.0371a07: 請彼不二諸尊故。於奉送時此蓮華部
T2225_.61.0371a08: 之奉送印明也。教王經等用金剛部奉送之
T2225_.61.0371a09: 印明。即是歸自在宮大圓鏡國土故。用
T2225_.61.0371a10: 剛部奉送印明也。是猶五相中第四相也
T2225_.61.0371a11: 云。經云結薩埵金剛印者。應是外縛立二中
T2225_.61.0371a12: 。即是金剛薩埵印也。眞言四卷經云。唵訖
T2225_.61.0371a13: 哩覩縛已作勝
上也
薩婆薩埵一切衆
生也
遏他利益也悉地
T2225_.61.0371a14: 成就也捺多授與也人聲他努伽隨願也伽撦
T2225_.61.0371a15: 達凡二合歸
還也
勃陀蜜灑鹽佛國
土也
布那囉虐魚伽切
T2225_.61.0371a16: 麼娜邪微無桂切。復
垂降赴也
跋折囉薩牟論曰。已
T2225_.61.0371a17: 勝上利益成就。授與一切衆生竟。願一
T2225_.61.0371a18: 切諸佛菩薩歸還本國。若重請召。惟願降赴。
T2225_.61.0371a19: 此契及密語一切壇中請佛菩薩諸部眷屬
T2225_.61.0371a20: 本處者皆悉同用 今經及蓮心軌等。
T2225_.61.0371a21: 邪微作也都。五卷經作野多囉。又蓮心軌最
T2225_.61.0371a22: 後句。作唵鉢娜摩薩怛穆。今約金剛部
T2225_.61.0371a23: vajra 如是於一切等。宋譯云。以
T2225_.61.0371a24: 心明一切曼拏羅中是作。及三昧
T2225_.61.0371a25: 耶勝印如應而解
T2225_.61.0371a26:   經始享保十六年歳次辛亥秋七月某日
T2225_.61.0371a27: 同十七年歳次壬子夏五月某日訖功以功
T2225_.61.0371a28: 徳迴向實際菩提及一切衆生
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