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蘇悉地羯羅經略疏 (No. 2227_ 圓仁撰 ) in Vol. 00

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T2227_.61.0389a01:
T2227_.61.0389a02:
T2227_.61.0389a03:   No.2227
T2227_.61.0389a04: 蘇悉地羯羅經略疏卷第
T2227_.61.0389a05: 將釋此經。分爲三門。初略明經意。次釋題
T2227_.61.0389a06: 目。後判經文。初經意者。所言蘇悉地羯羅
T2227_.61.0389a07: 經者。是三部經王。諸尊肝心。緒總眞言之
T2227_.61.0389a08: 祕旨。該貫大教之要妙。是以精進忿怒。撃
T2227_.61.0389a09: 衆機發數十疑問。持明大仙。悲未來開
T2227_.61.0389a10: 眞言法則。致使羯羅五莊嚴。遍渉眞明而
T2227_.61.0389a11: 爲經緯。悉地九成就。且誦諸部而成階位。
T2227_.61.0389a12: 修行之輩。必攀三際之利。信修之類。寔獲
T2227_.61.0389a13: 世出世驗。諸部大教。悲此經王支分不備。
T2227_.61.0389a14: 衆尊祕法。非是眞典未有妙術。陵太虚之
T2227_.61.0389a15: 靈趐開地藏之神術。唯是此眞典也。次釋
T2227_.61.0389a16: 目。言蘇悉地羯羅者。是則西域音。今此
T2227_.61.0389a17: 云妙成就也。蘇悉地可知。羯羅者。又云迦
T2227_.61.0389a18: 羅抳。此云作也。又羯頼麼抳。此云業。又
T2227_.61.0389a19: 迦囉抳。此云務也。竝應通用。今此經。妙
T2227_.61.0389a20: 成就世出世諸作業也。世業者。謂六趣四生
T2227_.61.0389a21: 諸有情所樂之業也。出世業者。是二乘菩薩
T2227_.61.0389a22: 等諸聖者所樂之業。然持明大仙。安住大智
T2227_.61.0389a23: 大悲。開敷眞明微略支分。無苦不救。無樂
T2227_.61.0389a24: 不與。隨諸有情願樂。能妙成辨其意願。而
T2227_.61.0389a25: 令安住毘盧眞位。故云妙成就等也。經者。
T2227_.61.0389a26: 梵云素怛&MT01169;二合聖教都名。亙於三際不
T2227_.61.0389a27: 可改易。故云經。即常恒不變義也。軍荼利
T2227_.61.0389a28: 金剛發數問。請決於金剛手。故云請問。此
T2227_.61.0389a29: 經有三十四品。此品居首。故云第一也
T2227_.61.0389b01: 經。爾時忿怒軍荼利菩薩合掌恭敬頂禮尊
T2227_.61.0389b02: 者執金剛足等。是第三判經文者。此經一
T2227_.61.0389b03: 部三卷。是唐朝輸波迦羅。此云善無畏。譯
T2227_.61.0389b04: 有三十四品。若准諸經。應有二序及以
T2227_.61.0389b05: 囑累。今於此經無是事者。然傳持人。略
T2227_.61.0389b06: 其不要。但傳眞要。故無如是等二序及以
T2227_.61.0389b07: 囑累。若明處者。應指普賢宮。即須彌山頂。
T2227_.61.0389b08: 金剛手所住。無非普賢宮故也云云分文
T2227_.61.0389b09: 爲二。初半品經。初明忿怒軍荼利請問也。
T2227_.61.0389b10: 次從爾時吉祥莊嚴一切持明大執金剛應
T2227_.61.0389b11: 供養者告彼大精進等以下。至經文盡。是
T2227_.61.0389b12: 第二明大執金剛答也。於初請問文分爲
T2227_.61.0389b13: 三。爾時忿怒軍荼利等者。初明總問。次從
T2227_.61.0389b14: 云令得持誦眞言法則以下。二明廣問。三
T2227_.61.0389b15: 從如上所問等者。三明結問也。就初總
T2227_.61.0389b16: 問亦分爲三。初明發問儀。次即發是問等
T2227_.61.0389b17: 者。二明發問之由也。願爲未來等者。三正
T2227_.61.0389b18: 明總問也。就發問儀爲二。初明發問之
T2227_.61.0389b19: 主也。合掌恭敬乃至執金剛足者。二明發問
T2227_.61.0389b20: 威儀也。就初文中。言爾時者。機感冥合無
T2227_.61.0389b21: 差異時。是爲爾時也。言忿怒軍荼利菩薩
T2227_.61.0389b22: 者。於五明王是南方明王。即虚空藏菩薩
T2227_.61.0389b23: 也。三部中。是後部忿怒也。言忿怒者。忿謂
T2227_.61.0389b24: 恚也。怒爲恚甚也。此菩薩以如來極猛利
T2227_.61.0389b25: 智劍摧滅諸衆生惑障故云忿怒也。言軍
T2227_.61.0389b26: 荼利者。是西天語。唐云云云 菩薩者。應
T2227_.61.0389b27: 云菩提薩埵。亦云扶薩也。菩薩名道。薩埵
T2227_.61.0389b28: 名衆生。或大心。是人諸佛道功徳盡欲
T2227_.61.0389b29: 得。其心不可斷不可破。如金剛山。是名
T2227_.61.0389c01: 大心。具如金剛頂疏也。言合掌者。總有十
T2227_.61.0389c02: 二種。第一寧尾拏合掌。此名堅實心合
T2227_.61.0389c03: 掌也。第二三補吒合掌。此名虚心合掌也。
T2227_.61.0389c04: 第三屈滿囉合掌。此云如未開蓮也。第四僕
T2227_.61.0389c05:
合掌。此名初割之蓮也。第五嗢多那
T2227_.61.0389c06: 若合掌。此云顯露也。第六阿陀囉合掌。
T2227_.61.0389c07: 此云持水也。第七鉢囉二合麽合掌。此
T2227_.61.0389c08: 名歸命合掌也。第八微鉢哩哆合掌。此云
T2227_.61.0389c09: 反叉合掌也。第九毘鉢囉哩曳薩哆合掌。此
T2227_.61.0389c10: 云反背互相著合掌也。第十帝哩曳
T2227_.61.0389c11: 掌。此名横柱指合掌也。第十一阿鉢囉合
T2227_.61.0389c12: 掌。此云覆手向下合掌也。第十二合掌。與
T2227_.61.0389c13: 第十一亦同名也。亦云覆手合掌。雖同覆
T2227_.61.0389c14: 手而指相接。有小差別。具如後釋也。文中
T2227_.61.0389c15: 合掌應通十二。若別言者。是實心・歸命合
T2227_.61.0389c16: 掌。表顯如來祕密之用。證於眞俗不二之
T2227_.61.0389c17: 體。故云合掌。爲利未來故歸命執金剛菩
T2227_.61.0389c18: 薩。是故云也。降慢曲躬。至誠謹愼故云
T2227_.61.0389c19: 恭敬也。言頂禮尊者執金剛足者。智論第
T2227_.61.0389c20: 十。問曰。應言禮。何以名顯面禮足。答曰。人
T2227_.61.0389c21: 身中。第一貴者頭。五情所著而最在上故。
T2227_.61.0389c22: 足第一賎。履不淨處。最在下故。是故以所
T2227_.61.0389c23: 貴禮所賎。貴重供養故。復次有下中上禮。
T2227_.61.0389c24: 下者揖。中者跪。上者稽首。頭面禮足是上
T2227_.61.0389c25: 供養。以是故。佛毘尼中。下坐比丘。兩手投
T2227_.61.0389c26: 上坐兩足。以頭面禮。今謂。諮問之旨在於
T2227_.61.0389c27: 最祕故。以最上致禮足下故。云頂禮執
T2227_.61.0389c28: 金剛足也。又顯世俗・勝義自本不二。中臺
T2227_.61.0389c29: 外院無有優劣。是故頂接足也。又合掌頂
T2227_.61.0390a01: 禮是身密也。恭敬謹愼即心密也。口發諮問
T2227_.61.0390a02: 是語密也。爲表如是而有此威儀也。言執
T2227_.61.0390a03: 金剛者。亦云金剛手祕密主。大興善寺和尚
T2227_.61.0390a04: 釋云。金剛手祕密主者。梵云播尼。即是手掌。
T2227_.61.0390a05: 掌持金剛。與手執義同故。經中二名互出
T2227_.61.0390a06: 也。西方謂夜叉爲祕密。以其身口意速疾
T2227_.61.0390a07: 隱祕難可了知故。舊翻或云密迹。若淺略
T2227_.61.0390a08: 明義。祕密主是是夜叉王也。執金剛杵常
T2227_.61.0390a09: 侍衞佛。故曰金剛手。然是中深義。言夜叉
T2227_.61.0390a10: 者。即是如來身語意密。唯佛與佛乃能知之。
T2227_.61.0390a11: 乃至彌勒菩薩等。猶於如是祕密神通力所
T2227_.61.0390a12: 不及。祕中最祕。所謂心密之主故曰祕密
T2227_.61.0390a13: 主。能持此印故云執金剛。今此文中。顯
T2227_.61.0390a14: 手執持如來智印之義。故云執金剛也
T2227_.61.0390a15: 經。從即發是問我時往昔下至神驗威徳
T2227_.61.0390a16:  釋曰。二明發問之由。謂我雖往昔聽聞
T2227_.61.0390a17: 諸明王法及以眷屬神驗威徳。而未能盡佛
T2227_.61.0390a18: 祕旨也。於中先明未盡一切明王祕旨。然
T2227_.61.0390a19: 是會者。往昔之時。或諮問世尊眞言祕法。或
T2227_.61.0390a20: 自陳説祕密教法。或時勸他令説所持之
T2227_.61.0390a21: 法。今此忿怒處處聞之。或在耆山。或在
T2227_.61.0390a22: 須彌。或於他化。或居色界。如是等事。不
T2227_.61.0390a23: 可具陳。是故總云我時往昔等也。三部各
T2227_.61.0390a24: 有部主及以母等。且擧其一。故云一切明
T2227_.61.0390a25: 王。曼荼羅者。此云壇場。彼明王等曼荼羅。
T2227_.61.0390a26: 方圓三角等尊位。亦復各有差別。供養次第
T2227_.61.0390a27: 非但隨部各別。於部部中。隨所求事。次
T2227_.61.0390a28: 第亦異。如是等事。昔總略聞故。云聞一切
T2227_.61.0390a29: 明王乃以次第也。又於部部。亦有聖者及
T2227_.61.0390b01: 以諸天并地居天。説自所持眞言祕要。或
T2227_.61.0390b02: 聞如來。或被佛加持。隨諸有情種種所樂。
T2227_.61.0390b03: 從本三昧耶發起無邊廣大妙用。利益群
T2227_.61.0390b04: 生。在昔亦聞如此之事。故云復聞明王諸
T2227_.61.0390b05: 所眷屬神驗威徳也。於部部明王等各有
T2227_.61.0390b06: 所從。故云明王諸所眷屬。又三部明等所。各
T2227_.61.0390b07: 有眷屬。故云諸所也
T2227_.61.0390b08: 經。願爲未來下至廣爲解説 釋曰。三正
T2227_.61.0390b09: 明總問。是大菩薩不越三昧耶。慈愍未來
T2227_.61.0390b10: 薄福衆生。請問大事。故云願爲未來諸有情
T2227_.61.0390b11: 故也。若不請問。未來有情不知所爲。
T2227_.61.0390b12: 不知所爲。何由得被諸佛加持滅除三
T2227_.61.0390b13: 障剋安穩樂。故是請問也。言三障者。報
T2227_.61.0390b14: 障・業障・煩惱障。是爲三障也。今依聖教略
T2227_.61.0390b15: 出其相。諸根外缺。壽命内夭。外無依報。貧
T2227_.61.0390b16: 窮困苦。内無福徳。諸天捨離。親厚内鬪。王
T2227_.61.0390b17: 法外加。内則各各忿諍。外則令人無信。外
T2227_.61.0390b18: 耗財物。内聾驗等。名爲報障也。惡星災異。
T2227_.61.0390b19: 衆邪蟲道。變怪相續。臥見惡夢。晝則愁惱。
T2227_.61.0390b20: 是業障也。若愁憂恐怖。見思煩惱等。是煩惱
T2227_.61.0390b21: 障也。若明煩惱與業異者。任運常有是煩
T2227_.61.0390b22: 惱。卒起決定心。發動身口。必牽來報者。是
T2227_.61.0390b23: 業也。惡星災怪雖不關心。此乃外相表業。
T2227_.61.0390b24: 將起是業責報之相故得爲業也。問。是三
T2227_.61.0390b25: 種障依何等罪則得發起。答。若依一釋。由
T2227_.61.0390b26: 破五戒。三障發起也。破棄五戒。是即業障
T2227_.61.0390b27: 也。召得三惡人天等身。是報障也。煩惱爲
T2227_.61.0390b28: 報本。是煩惱障也。問。諸餘經云。報障難轉。
T2227_.61.0390b29: 因時可救。果無如何。今何故説併除三障。
T2227_.61.0390c01: 令得安樂。答。彼對一縁作如此説。是有
T2227_.61.0390c02: 餘説。不是該攝了義説也。何者。金光明等
T2227_.61.0390c03: 經云諸根不具。壽命損減等。當淨洗浴聽
T2227_.61.0390c04: 是經典。是經威徳。悉能消除。諸大乘經。多
T2227_.61.0390c05: 有此例。又祕教中。亦延短命。獲得長壽。轉
T2227_.61.0390c06: 於薄福。現得富貴。轉捨凡身。現得聖身。於
T2227_.61.0390c07: 世出世。此説最多。是故不得以彼小經詰
T2227_.61.0390c08: 難大道。問。此説亦無道理。何者。衆生昔業。
T2227_.61.0390c09: 決得今報。更不可改。此理孱然。何故今説
T2227_.61.0390c10: 轉報障耶。答。一依法然道理故。二依經
T2227_.61.0390c11: 威力故。説轉報也。諸法自本無定性故。
T2227_.61.0390c12: 一塵即是法界都。故云有轉義。是爲法然
T2227_.61.0390c13: 道理也。若聽其經。如説修行。無願不遂。
T2227_.61.0390c14: 故有轉義。是爲經力也。問。若如所説。二教
T2227_.61.0390c15: 倶有轉報義者。顯密二門有何別耶。答。於
T2227_.61.0390c16: 顯教而有兩經。若淺經説報不可轉。若深
T2227_.61.0390c17: 經説報有轉義。雖説轉報。而有遲速。譬如
T2227_.61.0390c18: 有人手執刀杖。不著甲冑。入群賊中。儻
T2227_.61.0390c19: 勝一人。或爲賊所害。顯教轉報。亦復如是。
T2227_.61.0390c20: 未被如來三密甲冑。雖有少解行。而無速
T2227_.61.0390c21: 轉義。或爲報障之所逼害。豈只報障。於業
T2227_.61.0390c22: 煩惱亦准知也。若祕教不爾。三密甲冑著
T2227_.61.0390c23: 法界體。定慧之手執持阿字利劍。如來要
T2227_.61.0390c24: 誓。事理兼備。無災不除。無樂不與。譬如
T2227_.61.0390c25: 勇士密著甲冑執持利劍。入群賊中。自他
T2227_.61.0390c26: 倶安。譬意准知也。文中唯垂尊者。然彼方
T2227_.61.0390c27: 俗爲刪尊人之勞苦故。未報答前。而有諾
T2227_.61.0390c28: 辭。故云唯也。書云。唯翼水反。應辭。唯恭於
T2227_.61.0390c29: 諾也。今彼菩薩。致禮尊者。是故云也。又翼
T2227_.61.0391a01: 誰反。獨也。即遣持義。遣除餘事。但持正請。
T2227_.61.0391a02: 廣爲解説。故云唯
T2227_.61.0391a03: 經。云何令得持誦眞言法則以下至云何灌
T2227_.61.0391a04: 頂曼荼羅 二明廣請問。於中有四十一
T2227_.61.0391a05: 問。若開第一門中其諸眞言法雖一體所成
T2227_.61.0391a06: 就法其數無量。第四問中弟子。第十六問中
T2227_.61.0391a07: 於此三種中各成何等事。第二十一問中誦
T2227_.61.0391a08: 何偈眞言。合爲四十五問。大分爲二。初十
T2227_.61.0391a09: 三問。爲問遠修成就相。次云何扇底迦下
T2227_.61.0391a10: 二十八問。二爲問近修成就相。就初亦分
T2227_.61.0391a11: 爲五。初二句。問所持誦眞言法也。初問
T2227_.61.0391a12: 意云。夫持誦眞言。應有始終法則次第。速
T2227_.61.0391a13: 得成就。五種莊嚴等。是爲法則。於此更有
T2227_.61.0391a14: 護身。召請。結界。供養等法。是爲次第。若持
T2227_.61.0391a15: 誦者。未得知者。何得成就。故問云何令
T2227_.61.0391a16: 得持誦眞言法則次第速得成就也。又設使
T2227_.61.0391a17: 雖有護身。召請。結界。供養等眞言。若未解
T2227_.61.0391a18: 知諸眞言中心要法者。何能成辨一切法事。
T2227_.61.0391a19: 故兼問云其諸眞言法雖一體所成就法其
T2227_.61.0391a20: 數無量。所言法者。於眞言心。且擧一種心
T2227_.61.0391a21: 要眞言。以爲法也。第二句意。正問三部等
T2227_.61.0391a22: 眞言相。竝是初品即答之也。二云何阿闍梨
T2227_.61.0391a23: 以下二句。問能持誦人。初句問阿闍梨。若
T2227_.61.0391a24: 不依阿闍梨者。何得受學眞言祕法。是故
T2227_.61.0391a25: 問之也。分別阿闍梨相品即答之也。後句
T2227_.61.0391a26: 文。云何成就者弟子者。有二意。言成就者
T2227_.61.0391a27: 者。是問持誦人成就行相。即分別持誦相
T2227_.61.0391a28: 品所説者是也。言弟子者。是問同伴弟子。
T2227_.61.0391a29: 即分別同伴品所説者是也。同伴駈役相似
T2227_.61.0391b01: 給侍。故云弟子。又阿闍梨以爲成就者。先
T2227_.61.0391b02: 成就故。持誦同伴以爲弟子。是後學故也。
T2227_.61.0391b03: 三云何方處等一句。問持誦方處。擇處品即
T2227_.61.0391b04: 答之也。四云何眞言速成就以下三句。問正
T2227_.61.0391b05: 持眞言相。持眞言法品即答之也。五云何
T2227_.61.0391b06: 花供養以下五句。問修眞言供物。供養花等
T2227_.61.0391b07: 五品即答之也。次云何扇底迦以下二十八
T2227_.61.0391b08: 問。第二爲問近修成就相。於中所以時分
T2227_.61.0391b09: 以配扇底迦等三問者。吉祥時節上好宿曜
T2227_.61.0391b10: 等。是即成就三種悉地扇底迦等之時分故。
T2227_.61.0391b11: 分別悉地時分品説之也。於此三種中。各
T2227_.61.0391b12: 成何等事。此問意云。依三事法。承事念誦
T2227_.61.0391b13: 遍數滿已。欲起成就。於其中間。各更應成
T2227_.61.0391b14: 何等事。即圓備成就品。及奉請成就品。并
T2227_.61.0391b15: 補闕少法品半答之也。分別成就品。答云何
T2227_.61.0391b16: 上中下次第成就相。正説三部悉地成就者
T2227_.61.0391b17: 是也。奉請品即答云何法請召也。供養品即
T2227_.61.0391b18: 答云何修供養也。補闕少法品末。又更別
T2227_.61.0391b19: 辨。其線下超答云何持護身。云何廣持法。
T2227_.61.0391b20: 云何作障礙相。云何諸藥相也。彼品中明
T2227_.61.0391b21: 持誦護身之物。次明持誦花等。即答持護身
T2227_.61.0391b22: 之問也。又彼品文。三部各別辨廣持法。三
T2227_.61.0391b23: 部通總辨廣持法。是即答廣持法也。又彼
T2227_.61.0391b24: 品文。明諸障礙現相。即有十種相。是答云
T2227_.61.0391b25: 何知作障礙相也。又供養品中。即兼答誦何
T2227_.61.0391b26: 偈眞言。然偈即眞言。故云偈眞言也。本尊
T2227_.61.0391b27: 灌頂品。先承事了。令眞言主増威徳故。灌
T2227_.61.0391b28: 眞言主。即答云何作灌頂也。増威品即答
T2227_.61.0391b29: 云何試眞言也。繰浴身首。増加供物。重修
T2227_.61.0391c01: 大供。由如是等誠心誡。愼所持眞言増益
T2227_.61.0391c02: 神威故。云試眞言也。祈請品即答云何當
T2227_.61.0391c03: 受付也。受者受得。付者分付。於此受付
T2227_.61.0391c04: 而有二義。一者祈請眞言主。受得其分付。
T2227_.61.0391c05: 而作念誦法。即此品意也。二者隨阿闍梨
T2227_.61.0391c06: 處。受得其分付。而作念誦法。即受眞言品
T2227_.61.0391c07: 意也。滿足眞言品明依夢所見知所受持
T2227_.61.0391c08: 眞言。増減眞言殊異。作滿足法。令其滿足。
T2227_.61.0391c09: 即答云何字得圓也。増力品是陳説増加
T2227_.61.0391c10: 眞言威力。即答云何得増益也。護摩品明
T2227_.61.0391c11: 爲令持誦者速得悉地。説護摩法。竝辨備
T2227_.61.0391c12: 諸物。此即答云何作呼摩種種次第法用。
T2227_.61.0391c13: 以何物等能令速成就。於中此品答作呼
T2227_.61.0391c14: 摩次第法用。後備物品答以何物等也。應
T2227_.61.0391c15: 令速成就句。是通初後意也。成諸物相品
T2227_.61.0391c16: 明得法驗已成就諸物。即答云何成藥相
T2227_.61.0391c17: 也。取物品明簡好日時。及得善警界。取所
T2227_.61.0391c18: 成就物。即答云何受藥相也。淨物品明淨
T2227_.61.0391c19: 所成就物。即答云何淨治藥也。物量品明
T2227_.61.0391c20: 所成就物量。即答云何藥量分也。又補闕少
T2227_.61.0391c21: 法品末。明成就諸藥相。是即答云何諸藥
T2227_.61.0391c22: 相也。光物品即答云何護諸成就物。言護
T2227_.61.0391c23: 諸成就物者。謂作護摩等。護諸成就物也。
T2227_.61.0391c24: 被偸成物却徴品。答三箇問。謂云何失物
T2227_.61.0391c25: 令却得。云何分別爲分數。云何受用成就
T2227_.61.0391c26: 物也。彼品中明所成就物爲他所盜作法
T2227_.61.0391c27: 追召。及明三種成就分法。并説受用成就
T2227_.61.0391c28: 物之法則。是即答三箇問也。成就具支品
T2227_.61.0391c29: 答云何被破却著彼之問。所求悉地被邪魔
T2227_.61.0392a01: 破既爲藏棄故云被破也。牢強精進。更
T2227_.61.0392a02: 顯著彼。故云却著彼也。又闕少法品末。明
T2227_.61.0392a03: 諸障礙現相。即有十種相。是答云何知作障
T2227_.61.0392a04: 礙相也。灌頂壇品。明成就諸物祕妙法。即
T2227_.61.0392a05: 答云何成就曼荼羅也。光物品又答云何事
T2227_.61.0392a06: 法曼荼羅。言事法者。所成就事法。謂此曼
T2227_.61.0392a07: 荼羅。令所成就事而能光顯。故云事法曼荼
T2227_.61.0392a08: 羅也。灌頂壇品。又答云何灌頂曼荼羅。以
T2227_.61.0392a09: 諸問句配品略了也
T2227_.61.0392a10: 經。如上所問隨其要者以下至廣爲我説
T2227_.61.0392a11: 三明結問也。忿怒所問於諸疑中但問
T2227_.61.0392a12: 要。故云隨其要者也。具法界衆徳世間無
T2227_.61.0392a13: 與等故云尊者也。此菩薩具三種句。謂菩
T2227_.61.0392a14: 提心爲因。大悲爲根。方便爲究竟。此三種
T2227_.61.0392a15: 句。無始時來。圓滿具足。顯得以來。塵數難
T2227_.61.0392a16: 測。今且擧一句。而兼餘二。慈即與樂。悲是
T2227_.61.0392a17: 拔苦。故云具大慈悲也。意願專在分別廣
T2227_.61.0392a18: 説。故云一一分明等也。又於菩薩有二種
T2227_.61.0392a19: 願。謂自利利他。乃一至極聖必有二願。自利
T2227_.61.0392a20: 常在體性海中。利他恒遊縁起法界。即寂
T2227_.61.0392a21: 而散。即散而寂。今顯利他。故云唯願尊者
T2227_.61.0392a22: 乃至廣爲我説。義意可知
T2227_.61.0392a23: 經。爾時吉祥莊嚴一切持明大執金剛應供
T2227_.61.0392a24: 養者以下至能於我所發如斯問 釋曰。從
T2227_.61.0392a25: 此以下。至經都盡。是第二明大執金剛答
T2227_.61.0392a26: 也。就中大分爲二。初歎發問。次從應當一
T2227_.61.0392a27: 心聽以下至經文盡。二正答也。是即初也。
T2227_.61.0392a28: 言爾時者。前事之終。後事之初。是爲爾時
T2227_.61.0392a29: 也。然此菩薩。具一百八吉祥之徳。莊嚴其
T2227_.61.0392b01: 身。普周法界。利益有情。故云吉祥莊嚴
T2227_.61.0392b02: 也。諸持明中。而爲上首。故云一切持明大
T2227_.61.0392b03: 執金剛也。應受一切人天供養。故爲應供
T2227_.61.0392b04: 養者也。又是菩薩即毘盧遮那佛之一身。應
T2227_.61.0392b05: 受四方四佛供養。是即内供。亦復應供四
T2227_.61.0392b06: 方四佛。是外供。具足二義故云應供也。
T2227_.61.0392b07: 告彼大精進忿怒者。即告知軍荼利菩薩。是
T2227_.61.0392b08: 大精進菩薩。久遠之時。備修十波羅蜜眞言
T2227_.61.0392b09: 能滅一切煩惱惡法。具足圓滿諸善功徳。
T2227_.61.0392b10: 而今所以一波羅蜜以爲名者。彼精進度兼
T2227_.61.0392b11: 貫諸度故。若無精進諸度。無有到彼岸力
T2227_.61.0392b12: 故。智論十八云。菩薩摩訶薩。以精進爲首
T2227_.61.0392b13: 行於諸度。是故今文且以精進稱歎其名
T2227_.61.0392b14: 兼得諸度也。十波羅蜜者。謂檀波羅蜜。戒
T2227_.61.0392b15: 波羅蜜。忍辱波羅蜜。精進波羅蜜。禪波羅蜜。
T2227_.61.0392b16: 般若波羅蜜。方便波羅蜜。願波羅蜜。力波羅
T2227_.61.0392b17: 蜜。智波羅蜜也。若依大悲儀軌。略明十波
T2227_.61.0392b18: 羅蜜眞言相者。修檀波羅蜜眞言。即滅無
T2227_.61.0392b19: 量劫慳悋業種。獲得三種施福。所謂資生施。
T2227_.61.0392b20: 無畏施。法施。即檀波羅蜜圓滿。現生獲得富
T2227_.61.0392b21: 饒資縁具足。心得自在。壽命長遠也。修戒
T2227_.61.0392b22: 波羅蜜眞言。即滅無量劫破戒業種。獲得
T2227_.61.0392b23: 三種戒功徳。所謂律儀戒。攝善法戒。饒益
T2227_.61.0392b24: 有情戒。即戒波羅蜜圓滿。常以戒香莊嚴。
T2227_.61.0392b25: 身口意業所有違犯四重禁。苾蒭尼犯八他
T2227_.61.0392b26: 勝罪。悉皆清淨。當來隨願得生淨妙佛刹
T2227_.61.0392b27: 也。修忍波羅蜜眞言。則滅無量劫瞋恚業
T2227_.61.0392b28: 種。獲得三種忍功徳。所謂害怨耐忍。安受苦
T2227_.61.0392b29: 忍。諦察法忍。則忍辱波羅蜜圓滿。儀容端嚴。
T2227_.61.0392c01: 令人樂見。不相憎嫉。皆來親附。勝解尤深。
T2227_.61.0392c02: 隨念變化也。修精進波羅蜜眞言。即滅無
T2227_.61.0392c03: 量劫懈怠嬾惰業種。獲得三種精進。所謂被
T2227_.61.0392c04: 甲精進。攝善法精進。利益有情精進。則精
T2227_.61.0392c05: 進波羅蜜圓滿。身心安樂。離諸疾病。無有
T2227_.61.0392c06: 苦惱。修世出世福智願。皆得成辨也。修禪
T2227_.61.0392c07: 波羅蜜。即滅無量劫散亂業種。獲得三種靜
T2227_.61.0392c08: 慮。所謂安住靜慮。引發靜慮。辨事靜慮。即禪
T2227_.61.0392c09: 波羅蜜圓滿。身心輕利。所修神通。速得成
T2227_.61.0392c10: 就。諸魔不能侵擾。一切業障。悉皆消滅也。
T2227_.61.0392c11: 修般若波羅蜜。即滅無量劫愚癡業種。獲
T2227_.61.0392c12: 得三種慧。所謂人空無分別慧。法空無分別
T2227_.61.0392c13: 慧。倶空無分別慧。則般若波羅蜜圓滿。獲得
T2227_.61.0392c14: 聰明智慧。悟解世間出世間法。轉達五明甚
T2227_.61.0392c15: 深義理也。修方便波羅蜜。即滅無量劫無
T2227_.61.0392c16: 善巧方便業種。獲得二種方便善巧。所謂迴
T2227_.61.0392c17: 向方便善巧。拔濟有情方便善巧。即方便波
T2227_.61.0392c18: 羅蜜圓滿。修持世間六波羅蜜。由此印眞
T2227_.61.0392c19: 言。瑜伽相應。少施功業。福徳廣多。疾得成
T2227_.61.0392c20: 就。皆至究竟。成無上菩提資糧也。修願波
T2227_.61.0392c21: 羅蜜。即滅無量劫意惡願業種。獲得二種
T2227_.61.0392c22: 勝願。所謂求無上菩提願。利樂有情願。則
T2227_.61.0392c23: 願波羅蜜圓滿。從初發心乃至成佛。於其
T2227_.61.0392c24: 中間。所求世間出世間殊勝上願。皆得圓滿
T2227_.61.0392c25: 也。修力波羅蜜。即滅無量劫世出世劣意
T2227_.61.0392c26: 業種。獲得二種力。所謂思擇力。修習力。於
T2227_.61.0392c27: 諸對治法。伏得諸煩惱斷諸惑障。修道時。
T2227_.61.0392c28: 決定勝解。一切天魔惡友。不能移易獲得
T2227_.61.0392c29: 不退轉也。修智波羅蜜。即滅無量劫倶生
T2227_.61.0393a01: 我執種。倶生法軌種。獲得二種受用智。所謂
T2227_.61.0393a02: 受用法樂智。成就有情智。斷二種障。所謂
T2227_.61.0393a03: 煩惱障所智障。證得一切法如幻如陽焔如
T2227_.61.0393a04: 夢如影像如谷響如光影如水月如變化如因
T2227_.61.0393a05: 陀羅網如虚空。不久滿足十地。住法雲地。
T2227_.61.0393a06: 爲大法師也。十度六度開合等義。具如餘
T2227_.61.0393a07: 釋也。言忿怒者。略如前釋。所問人法供養
T2227_.61.0393a08: 等事。一一皆具淺略深祕二種之旨。故重歎
T2227_.61.0393a09: 云善哉善哉也。内備三句殊勝之徳。外發
T2227_.61.0393a10: 利生四十餘問。故云能於我所發如斯問
T2227_.61.0393a11:
T2227_.61.0393a12: 經。應當一心聽以下至五莊嚴法 釋曰。從
T2227_.61.0393a13: 此以下。第二明正答也。都三十三品半經。
T2227_.61.0393a14: 亦分爲二。從此以下。至獻食品十品半經。
T2227_.61.0393a15: 是第一明答遠修成就相。從分別悉地時分
T2227_.61.0393a16: 品下。至經已盡二十三品經。是第二明近
T2227_.61.0393a17: 修成就相。就初爲五。從此以下至品文盡。
T2227_.61.0393a18: 是第一答所持誦眞言法。次分別阿闍梨相
T2227_.61.0393a19: 品。分別持誦相品。分別同伴品是第二答能
T2227_.61.0393a20: 持誦人。次擇處品。是第三答持誦方處。次
T2227_.61.0393a21: 持眞言法品。是第四答正持眞言相。次供
T2227_.61.0393a22: 養花等五品。是第五答修眞言時供物也。
T2227_.61.0393a23: 就初答所持誦眞言法爲二。初從此以下。
T2227_.61.0393a24: 至眞言水三遍灑身作淨。答初問云何令得
T2227_.61.0393a25: 持誦眞言法則次第速得成就等也。次從復
T2227_.61.0393a26: 次上中下成就法者以下。至此品盡。二答
T2227_.61.0393a27: 第二問云何眞言相也。就初答亦爲二。從
T2227_.61.0393a28: 此以下至令得成就。是初答第一門中問
T2227_.61.0393a29: 云何令得持誦眞言法則次第速得成就。次
T2227_.61.0393b01: 從若諸心眞言以下。至眞言水三遍灑身作
T2227_.61.0393b02: 淨。是二答第一問中云其諸眞言法雖一體
T2227_.61.0393b03: 所成就法其數無量也。初中亦二。初誡一心
T2227_.61.0393b04: 諦聽法則次第。後正明法則次第。是即初也。
T2227_.61.0393b05: 若心散亂。法味殊漏。所利不多。故令一心
T2227_.61.0393b06: 諦聽也。又復安心祕密極理。不縁偏邪。法
T2227_.61.0393b07: 界洞寂。散寂無隔。故云一心諦聽。若不如
T2227_.61.0393b08: 是。諸佛菩薩無有感應。故令一心。是故
T2227_.61.0393b09: 金剛頂經云。汝等應當一心諦聽。汝莫散
T2227_.61.0393b10: 亂。心若散亂者。一切如來及金剛薩埵。所
T2227_.61.0393b11: 不加持也。此祕密法則。令諸修行者速
T2227_.61.0393b12: 得大悉地。勝於諸顯教故云勝上。亦微細
T2227_.61.0393b13: 莊嚴。三部令速成辨。故云微妙。問。何等名
T2227_.61.0393b14: 爲顯教耶。答。諸三乘教是爲顯教。問。何
T2227_.61.0393b15: 故彼三乘教以爲顯教。答。未説理事倶密
T2227_.61.0393b16: 故也。問。所言理事密者。其趣如何。答。世俗
T2227_.61.0393b17: 勝義圓融不二。是爲理密。若三世如來身語
T2227_.61.0393b18: 意密。是爲事密。問。花嚴維摩般若法花等
T2227_.61.0393b19: 諸大乘教。於此顯密何等攝耶。答。如華嚴
T2227_.61.0393b20: 維摩等諸大乘教。皆是密教也。問。若如云
T2227_.61.0393b21: 皆是密者。與今所立眞言祕教。有何等異。
T2227_.61.0393b22: 答。彼華嚴等經雖倶爲密。而未盡如來祕
T2227_.61.0393b23: 密之旨。故與今所立眞言教別。假令雖説
T2227_.61.0393b24: 少密言等。未爲究盡如來祕密之意。今所
T2227_.61.0393b25: 立毘盧遮那金剛頂等經。咸皆究盡如來
T2227_.61.0393b26: 事理倶密之意。是故爲別也
T2227_.61.0393b27: 經。何謂爲五乃至此蘇悉地經 釋曰。從此
T2227_.61.0393b28: 以下。二正明法則次第也。於中爲二。初明
T2227_.61.0393b29: 總答法則次第。後明別答。此即初也。言精
T2227_.61.0393c01: 進者。遠離二邊垢。住極理爲精。清淨法
T2227_.61.0393c02: 界中。而懃策爲進。凡入眞言門菩薩。先發
T2227_.61.0393c03: 菩提心。被慈悲甲冑。無盡生死中。爲淨佛
T2227_.61.0393c04: 國土成就諸衆生都無有怯弱。破諸天魔
T2227_.61.0393c05: 等。直進不退轉。是爲精進。即菩提心爲因。
T2227_.61.0393c06: 悲爲根本之意也。遠離百六十心。安住
T2227_.61.0393c07: 十縁生句。如實知自心。是爲菩提心。彼法
T2227_.61.0393c08: 少分無有可得。如虚空相。不在内外及兩
T2227_.61.0393c09: 中間。亦非青黄赤白等。亦非欲界等同性。
T2227_.61.0393c10: 亦復非蘊處界等。是菩薩菩提心門。名初
T2227_.61.0393c11: 法明道。具如大日經住心品也。住此菩提
T2227_.61.0393c12: 心。生死無怖畏。涅槃不欣樂。離二邊垢。行
T2227_.61.0393c13: 大直道。是即精進句也。次明王者。既被菩提
T2227_.61.0393c14: 大誓甲冑。次須諸佛三昧耶道。以爲所依。
T2227_.61.0393c15: 若不依憑諸佛本誓。何得驚發塵數衆。
T2227_.61.0393c16: 入生死海。利益群品。故次明明王。即三
T2227_.61.0393c17: 部明王。若修三部。各以明王而爲宰主。作
T2227_.61.0393c18: 諸事業。三部明王。如下文説也。三四五句。
T2227_.61.0393c19: 是扇底迦。阿毘遮嚕迦。補瑟徴迦。如次可
T2227_.61.0393c20: 知。凡所修法。不過此三。若扇底迦法。能寂
T2227_.61.0393c21: 六道及三乘等三惑三障。故云除障若阿毘
T2227_.61.0393c22: 遮嚕迦法。降伏凡聖無始怨敵。隨能伏法。
T2227_.61.0393c23: 名爲成就諸勇猛事。若補瑟徴迦法。能滿凡
T2227_.61.0393c24: 聖一切所樂。故云成就一切。能成就法。以
T2227_.61.0393c25: 爲眞言。蓋是世界爲人對治等意也。若此經
T2227_.61.0393c26: 所説。無不爲此三種祕密攝盡。故總結云
T2227_.61.0393c27: 此蘇悉地經也
T2227_.61.0393c28: 經。若有持誦餘眞言法下至當速成就 釋
T2227_.61.0393c29: 曰。從此以下。二明別答法則次第中。亦爲
T2227_.61.0394a01: 二。初明歎法。後正明法則次第。此即初也。
T2227_.61.0394a02: 此經根本眞言威徳。既勝諸餘教法眞言故
T2227_.61.0394a03: 令彼等不成就者速得成就也
T2227_.61.0394a04: 經。於三部中此經爲王下至一切等事 釋
T2227_.61.0394a05: 曰。從此以下。二正明法則次第也。亦爲二。
T2227_.61.0394a06: 初明成辨諸事之由。後正明法則次第相。是
T2227_.61.0394a07: 初也。於三部中。此經爲王。是故能成一切
T2227_.61.0394a08: 等事。總指三部。以爲一切。於三部中。諸事
T2227_.61.0394a09: 繁多。不可具陳。故云等也。問。此文末。云
T2227_.61.0394a10: 此經屬於金剛下部。何故今云於三部中
T2227_.61.0394a11: 此經爲王。答。彼文以能説之主是金剛類
T2227_.61.0394a12: 而云屬金剛下部。今此文中。隨所説法是
T2227_.61.0394a13: 最殊勝故云爲王。非謂所説法味爲下。是
T2227_.61.0394a14: 故下文云。此經雖屬金剛下部。爲奉佛教。
T2227_.61.0394a15: 亦能成就上二部法。譬如國王隨有教勅
T2227_.61.0394a16: 自亦依行。此法亦爾。准義應知
T2227_.61.0394a17: 經。所謂護身召請下至教授 釋曰。從此
T2227_.61.0394a18: 以下。二正明法則次第相也。亦爲二。初正
T2227_.61.0394a19: 明法則次第相。後明結歸。是即初也。言護
T2227_.61.0394a20: 身者。受觸忿怒護身眞言。分土洗淨三部三
T2227_.61.0394a21: 摩耶繋縛諸難澡浴辟除護身眞言等。及灑
T2227_.61.0394a22: 身飮水等是也。召請者。車輅眞言。部心眞言。
T2227_.61.0394a23: 治路眞言等。奉請時諸眞言是也。結界者。金
T2227_.61.0394a24: 剛橛。金剛墻。金剛羂索。金剛幡。金剛迦利。
T2227_.61.0394a25: 金剛峯。阿三忙祇寧。結大界眞言等是也。供
T2227_.61.0394a26: 養者。塗香等五種。牛淨。神線。茅環。己身之
T2227_.61.0394a27: 座。及閼伽器。金剛數珠。白芥子。繼腰線等是
T2227_.61.0394a28: 也。相助者。佛部中。以佛眼護之。蓮華部中。
T2227_.61.0394a29: 以半拏羅縛私儞呪護之。金剛部中。以摩
T2227_.61.0394b01: 麽鶏呪護之。初欲念誦之了之時。於二
T2227_.61.0394b02: 時護本尊。所誦呪。若寂靜者。以忿猛呪而
T2227_.61.0394b03: 護本尊。或用部主護本尊。若誦本忿猛呪
T2227_.61.0394b04: 者。以寂靜而護之。以部主而護本尊。所
T2227_.61.0394b05: 誦呪。皆歡喜者。以寂靜忿猛二種呪而護
T2227_.61.0394b06: 本尊。更有相助法等。如下文説是也。決罰
T2227_.61.0394b07: 者。若先承事法了。作悉地念誦。有諸難事。
T2227_.61.0394b08: 而移處者。至所住處。後先作承事法則。然
T2227_.61.0394b09: 後可作悉地念誦。若不如是。而作治罰。若
T2227_.61.0394b10: 正念誦時。忽然錯誤。誦餘眞言。而作治罰。
T2227_.61.0394b11: 若於穢處心放逸。故誦本眞言。而作治罰
T2227_.61.0394b12: 等是也。教授者。所謂教授念誦之時。魔邪
T2227_.61.0394b13: 之相及眞言増威本尊灌頂祈請法則受眞言
T2227_.61.0394b14: 法滿足眞言増加威力及護摩等。凡教授眞
T2227_.61.0394b15: 言法中。一切祕法。是爲教授也
T2227_.61.0394b16: 經。一切眞言一一次第令得成就 釋曰。二
T2227_.61.0394b17: 明結歸。以有如是勝妙法則次第等故。令
T2227_.61.0394b18: 諸眞言一一次第速得成就。是故云也
T2227_.61.0394b19: 經。若諸心眞言下至一切法事 釋曰。從
T2227_.61.0394b20: 此以下。第二答第一問中云其諸眞言法雖
T2227_.61.0394b21: 一體所成就法其數無量。於中爲二。初且
T2227_.61.0394b22: 示眞言之相。後明所成就無量之相。此即
T2227_.61.0394b23: 初也。亦復爲二。初明眞言相。後正明眞言。
T2227_.61.0394b24: 此即初也。體一成多之眞言。其數不別。故
T2227_.61.0394b25: 云諸心眞言等。於中且示一二眞言。故云
T2227_.61.0394b26: 有三虎𤙖字等。於此眞言。總有三句。是故
T2227_.61.0394b27: 云也。若持誦此眞言。於諸所作。無有障難。
T2227_.61.0394b28: 故云則能成辨如上所説一切法事。故悉地
T2227_.61.0394b29: 法中。説此手印竟。云當五處印。即得一
T2227_.61.0394c01: 切無難也
T2227_.61.0394c02: 經。三虎吽字心眞言曰下至眞言末 釋曰。
T2227_.61.0394c03: 後正明眞言中。有二眞言。謂忿怒受觸。及
T2227_.61.0394c04: 以辯才。初是烏芻沙摩忿怒眞言。若作法之
T2227_.61.0394c05: 人。外處便易者。當用是忿怒受觸呪而應
T2227_.61.0394c06: 護身。能除諸難也云云所言𤙖者云云ja@h
T2227_.61.0394c07: 字於十二轉中第十二轉。即一切諸法生不
T2227_.61.0394c08: 可得義。若依字相。是生義也。今隨字義故
T2227_.61.0394c09: 生不可得。於*ja@h聲中帶阿聲。故傍有二
T2227_.61.0394c10: 點。是即涅槃無過不上義。若入此字門。惑
T2227_.61.0394c11: 障倶清淨。無有生義。故無過上也。又上有
T2227_.61.0394c12: 大空。若入此字門。諸法垢穢本自清淨。猶
T2227_.61.0394c13: 如大空離諸過垢也。注中云擡字。大才反。
T2227_.61.0394c14: 廣雅動也。埤蒼振也
T2227_.61.0394c15: 經。辨才眞言曰以下至眞言末 釋曰。次
T2227_.61.0394c16: 明辯才眞言。中分爲二。初正明眞言。後明
T2227_.61.0394c17: 用法。是即初也。言曤者。ha@h訶字第十二轉
T2227_.61.0394c18: 也。言訶字者。一切諸法因不可得義也。一
T2227_.61.0394c19: 行阿闍梨云。因有六種。如餘論説。若見訶
T2227_.61.0394c20: 字門。即知一切諸法無不從因縁生。是爲
T2227_.61.0394c21: 字相。以諸法展轉待因成故。當知最後無
T2227_.61.0394c22: 依故説無住爲諸法本。所以然者。如中
T2227_.61.0394c23: 論。以種種門觀諸法因縁。悉不生故。當知
T2227_.61.0394c24: 萬法唯心。心之實相。即是一切種智。種智
T2227_.61.0394c25: 即是諸佛法界。法界即是諸法之體。不得爲
T2227_.61.0394c26: 因也。以是言之。因亦是法界。縁亦是法界。
T2227_.61.0394c27: 因縁所生法。亦是法界。此釋具依字相字
T2227_.61.0394c28: 義説之。訶字帶於本不生聲。字義灼然。傍
T2227_.61.0394c29: 有二點。亦是大空不可得義。言入此字門。
T2227_.61.0395a01: 二死惑障。皆悉消除。無不清淨。毘盧海會。
T2227_.61.0395a02: 咸共顯發。普遍法界。故蘇悉地教法云。以
T2227_.61.0395a03: 此呪呪水灑身。便成護身。即諸根清淨。不
T2227_.61.0395a04: 畏非人也
T2227_.61.0395a05: 經。以此眞言眞言水三遍灑身作淨 釋曰。
T2227_.61.0395a06: 次明用法也。以呪呪水。故云以此眞言眞
T2227_.61.0395a07: 言水。其灑水法。面向東蹲踞。而點兩手置
T2227_.61.0395a08: 於二膝之間。即手掬水三度飮水等。然後遍
T2227_.61.0395a09: 觸目口耳鼻肩等。具如蘇悉地供養法也
T2227_.61.0395a10: 經。復次上中下成就法者如別經説 釋曰。
T2227_.61.0395a11: 從此以下至此品盡。二答所念持法中第
T2227_.61.0395a12: 一問云何眞言相也。於中分爲八。初泛示
T2227_.61.0395a13: 眞言上中下也。從腋至頂以下。二就身分
T2227_.61.0395a14: 顯差別也。於眞言中當應分別三種成就以
T2227_.61.0395a15: 下。三明於三部更有三種也。復有眞言不
T2227_.61.0395a16: 入三部以下。四就文字示眞言相也。復
T2227_.61.0395a17: 有眞言句義以下。五就句義辨眞言相也。
T2227_.61.0395a18: 若欲速成扇底迦以下。六就樂欲顯眞言
T2227_.61.0395a19: 相也。若有眞言字數雖少以下。七就初後
T2227_.61.0395a20: 示眞言相也。若復有人欲求攝伏以下。八
T2227_.61.0395a21: 釋伏難也。就初爲二。初將自説推功佛
T2227_.61.0395a22: 説。二泛示本部眞言差別。是即初也。菩薩
T2227_.61.0395a23: 必隨如來世尊禀受祕法。今逐根機欲傳
T2227_.61.0395a24: 其法。不可自擅。故今推謙云上中下成就
T2227_.61.0395a25: 法者如別經説。佛於諸處演説眞言。其數
T2227_.61.0395a26: 無限。不可具陳。故總略云如別經説
T2227_.61.0395a27: 經。求成就者須解眞言上中下法下至所作
T2227_.61.0395a28: 曼荼羅法 釋曰。從此以下。二正示本部
T2227_.61.0395a29: 眞言差別。亦分爲二。初標示。後正示差別
T2227_.61.0395b01: *相。此即初也。修眞言行者。若不解眞言
T2227_.61.0395b02: 差別相者。所修妄錯。證驗難得。故云須解
T2227_.61.0395b03: 眞言上中下法也。此經通説三部所修一切
T2227_.61.0395b04: 法式。故云此經通攝三部所作等也
T2227_.61.0395b05: 經。佛部眞言扇底迦法下至金剛部眞言阿
T2227_.61.0395b06: 毘遮嚕迦法 釋曰。從此以下。二正示眞
T2227_.61.0395b07: 言差別相也。一行阿闍梨云。如眞言中法
T2227_.61.0395b08: 界。法性。大空。不思議界。種種差別名言。與
T2227_.61.0395b09: 如來自證眞體相應者。當知是佛部眞言。
T2227_.61.0395b10: 設令是餘部者。亦可作佛部用。若有大悲
T2227_.61.0395b11: 普眼無染著等相應名義。當知是蓮花部用。
T2227_.61.0395b12: 若有金剛不壞無戲論等相應名義。當知是
T2227_.61.0395b13: 金剛部用。廣説如大日經釋也。住如是等
T2227_.61.0395b14: 法界及無染著無戲論等。修習扇底迦等三
T2227_.61.0395b15: 種法。故云佛部眞言扇底迦法等也。今文
T2227_.61.0395b16: 不云蓮花部而稱觀音部者。於蓮花部。此
T2227_.61.0395b17: 菩薩爲首。故以名部。所言扇底迦者。翻爲
T2227_.61.0395b18: 息災。亦爲寂災也。補瑟徴迦。翻爲増益。亦
T2227_.61.0395b19: 爲増長也。阿毘遮嚕迦。翻爲降伏也更可
T2227_.61.0395b20: 三部等
T2227_.61.0395b21: 經。從腋至頂爲上從臍至腋爲中從足至臍
T2227_.61.0395b22: 爲下 釋曰。此即第二就身分顯差別也。
T2227_.61.0395b23: 本不生際一法界中。具足一切色心之法。則
T2227_.61.0395b24: 於此理世出世間一切諸法而得興起。一一
T2227_.61.0395b25: 身分無不法界。是故三部以爲身分。行者
T2227_.61.0395b26: 身分。及以佛身。咸是三部。依此義故云從
T2227_.61.0395b27: 腋至頂爲上等。是故一行和尚云。從佛自身
T2227_.61.0395b28: 一一毛孔出種種身雲。隨其上中下分。謂
T2227_.61.0395b29: 頭爲内胎。心已上爲第一院。臍以上爲第
T2227_.61.0395c01: 二院。臍以下爲第三院。即配前圓壇四位。
T2227_.61.0395c02: 隨彼左右前後上中下分而現本尊之身。各
T2227_.61.0395c03: 依本位而出。於世界中施作佛事。從一
T2227_.61.0395c04: 一身展轉出化諸佛事。又云。佛身上分出
T2227_.61.0395c05: 一切諸如來。中分從心至臍出一切菩薩。
T2227_.61.0395c06: 下分從臍至足出一切八部天神等。皆從
T2227_.61.0395c07: 如來平等三業普門示現大曼荼羅胎藏莊
T2227_.61.0395c08: 嚴之位。即是本身眞言及印。今與此經其旨
T2227_.61.0395c09: 不異。義准可知
T2227_.61.0395c10: 經。於眞言中當應分別三種成就下至各分
T2227_.61.0395c11: 爲三 釋曰。從此以下。第三明於三部更
T2227_.61.0395c12: 有三種也。於中爲二。初明三部各分爲三
T2227_.61.0395c13: 成就也。後明三部各有三法眞言。初亦爲
T2227_.61.0395c14: 二。初明三各分三。後明各三以爲上中下。
T2227_.61.0395c15: 是即初也。欲分先標。故云當應分別三種成
T2227_.61.0395c16: 就。如標正分。故云於斯三部各分爲三也
T2227_.61.0395c17: 經。善須了解三部中眞言下至是下成就
T2227_.61.0395c18: 釋曰。是即二明各三以爲上中下成就。欲
T2227_.61.0395c19: 示先誡。故云善須了解等。如誡顯示。故
T2227_.61.0395c20: 云明王眞言是上成就等。若准下諸品文而
T2227_.61.0395c21: 判三部上中下者。分別成就品云。佛部眞
T2227_.61.0395c22: 言爲上悉地。蓮花部眞言爲中悉地。金剛部
T2227_.61.0395c23: 眞言爲下悉地。一行和尚云。是佛身像。衆徳
T2227_.61.0395c24: 莊嚴。名如來部門。如來大悲三昧。能滋榮
T2227_.61.0395c25: 萬善。故名蓮花部。如來大惠力用。能摧破
T2227_.61.0395c26: 三障。故名金剛部。是故入阿字門。一切諸
T2227_.61.0395c27: 法不生。是法身義。入娑字門。一切諸法無染
T2227_.61.0395c28: 著。是蓮花部。入縛字門。一切諸法離言説。
T2227_.61.0395c29: 是金剛義也。今謂。此即就本部。大判部旨。
T2227_.61.0396a01: 又供養華品云。三部各有三等眞言。所謂聖
T2227_.61.0396a02: 者説。諸天説。地居天説。是爲三部。聖者説
T2227_.61.0396a03: 者。謂佛菩薩聲聞縁覺説者。是爲聖者眞言。
T2227_.61.0396a04: 諸天説者。從淨居天乃至三十三天諸天所
T2227_.61.0396a05: 説。是爲諸天眞言。地居天説者。從夜叉。羅
T2227_.61.0396a06: 刹。阿修羅。龍。迦樓羅。乾闥婆。緊那羅。摩睺
T2227_.61.0396a07: 羅。部多。卑舍遮。鳩盤荼等所説。是爲地居
T2227_.61.0396a08: 天眞言。若作扇底迦法者。應用聖者眞言。
T2227_.61.0396a09: 若作補瑟徴迦法者。應用諸天眞言。若作
T2227_.61.0396a10: 阿毘遮嚕迦法者。應用地居天眞言。若求
T2227_.61.0396a11: 上成就者。應用聖者眞言。若求中成就者。
T2227_.61.0396a12: 應用諸天眞言。若求下成就者。應用地居
T2227_.61.0396a13: 天眞言。如是三部。各有三等成就。今謂。此
T2227_.61.0396a14: 即就彼本部中。一一部各開三等。若准彼
T2227_.61.0396a15: 文爲判釋者。佛部三等。倶是上成就。蓮花
T2227_.61.0396a16: 部三等。咸是中成就。金剛部三等。併是下成
T2227_.61.0396a17: 就也。上成就中有三品。中下成就亦復然也。
T2227_.61.0396a18: 是故分別成就品云。聖者眞言爲上成就。
T2227_.61.0396a19: 諸天所説爲中成就。世天眞言爲下成就。而
T2227_.61.0396a20: 今此文合二離一。但作上下。文意可知。言
T2227_.61.0396a21: 諸餘使者制吒徴等者者云云
T2227_.61.0396a22: 經。扇底迦法下至分別次第 釋曰。從此
T2227_.61.0396a23: 以下。二明三部各有三法眞言。亦分爲二。
T2227_.61.0396a24: 初明三部各有三法。後明三部各三法眞
T2227_.61.0396a25: 言。此即初也
T2227_.61.0396a26: 經。若佛部中用佛母眞言爲扇底迦
T2227_.61.0396a27: 釋曰。從此以下。二明三部各三眞言。分亦
T2227_.61.0396a28: 爲三。初明三部扇底迦眞言。二明三部補
T2227_.61.0396a29: 瑟徴迦眞言。三明三部阿毘盧遮嚕迦眞言。初
T2227_.61.0396b01: 中爲三。初明佛部扇底迦。二明蓮花部扇
T2227_.61.0396b02: 底迦。三明金剛部扇底迦。就初亦二。初擧
T2227_.61.0396b03: 部指法。後正明眞言。此即初也。玉呬耶經
T2227_.61.0396b04: 云云
T2227_.61.0396b05: 經。佛母眞言曰下至眞言末 釋曰。此即二
T2227_.61.0396b06: 正説眞言。如文
T2227_.61.0396b07: 經。若觀音部中用觀音母下至爲扇底迦法
T2227_.61.0396b08:  釋曰。從此以下。二明蓮花部扇底迦法。
T2227_.61.0396b09: 亦爲二。初擧部指法。後正明眞言。此即初
T2227_.61.0396b10: 也。觀音菩薩。於蓮花部而爲其長。故以名
T2227_.61.0396b11: 部。言半拏羅縛悉儞者。一行阿闍梨云。半
T2227_.61.0396b12: 拏囉縛悉寧。譯云白處。以此尊常在白蓮
T2227_.61.0396b13: 花中故爲名。亦載天髮髻冠。襲純素衣。左
T2227_.61.0396b14: 手持開敷蓮花。從此最白淨處出生普眼
T2227_.61.0396b15: 故。此三昧名爲蓮花部母也
T2227_.61.0396b16: 經。觀音母眞言曰下至眞言末 釋曰。自
T2227_.61.0396b17: 下二正明眞言。如文
T2227_.61.0396b18: 經。若金剛部中用執金剛母下至爲扇底迦
T2227_.61.0396b19: 法 釋曰。從此以下。三明金剛部扇底迦。
T2227_.61.0396b20: 亦爲二。初擧部指法。後正明眞言。此即初
T2227_.61.0396b21:
T2227_.61.0396b22: 經。金剛母眞言曰下至眞言末 釋曰。自下
T2227_.61.0396b23: 二正明眞言也。第二明三部補瑟徴迦。第
T2227_.61.0396b24: 三明三部阿毘遮嚕迦。分釋經文。准前可
T2227_.61.0396b25:
T2227_.61.0396b26: 經。復有眞言不入三部下至而辨扇底迦等
T2227_.61.0396b27: 三種法 釋曰。從此以下。第四就文字示
T2227_.61.0396b28: 眞言相也。就中爲二。初示可辨之相。後正
T2227_.61.0396b29: 明文字之相。此即初也。凡諸眞言皆有本所
T2227_.61.0396c01: 立名及所爲意趣。而有眞言闕此等事。其
T2227_.61.0396c02: 旨難辨。故云復有眞言不入三部也。若看
T2227_.61.0396c03: 文字知同不難。故云隨彼眞言文字而
T2227_.61.0396c04: 辨扇底迦等
T2227_.61.0396c05: 經。看眞言中下至即是阿毘柘嚕迦眞言
T2227_.61.0396c06: 釋曰。從此以下。二正明文字之相。於中有
T2227_.61.0396c07: 三。謂扇底迦文字。補瑟置迦文字。阿毘柘
T2227_.61.0396c08: 魯迦文字。然扇底迦有六文字。餘二眞言各
T2227_.61.0396c09: 有一字。字在經文。又大日經更説多種文
T2227_.61.0396c10: 字。即義疏釋曰。若諸眞言中。有此淹吽發
T2227_.61.0396c11: 磔迦頡利媲等字者。當知是佛頂名號也。若
T2227_.61.0396c12: 有掲栗佷拏是執
取義
佉陀耶是食
畔闍是破壞義
壞撲義
T2227_.61.0396c13: 訶那是打
摩羅也是殺義
鉢吒
如是等義類當知。
T2227_.61.0396c14: 忿怒等諸奉教者眞言。可作降伏攝召用
T2227_.61.0396c15: 也。眞言中有納麼是歸
命義
莎嚩訶是攝
取義
等字。當
T2227_.61.0396c16: 知是修三種三摩地寂靜相應眞言也。或
T2227_.61.0396c17: 有扇底多是寂
微戌陀是清
淨義
等字。當知是
T2227_.61.0396c18: 成滿一切諸願眞言。又此扇底多亦是息災
T2227_.61.0396c19: 義。佛部相應也。今此經所示。與彼文所
T2227_.61.0396c20: 説。其旨契合。義意可知
T2227_.61.0396c21: 經。復有眞言句義慈善下至當知即入補瑟
T2227_.61.0396c22: 徴迦用 釋曰。從此以下。第五就句義辨
T2227_.61.0396c23: 眞言相中。中有三句義。謂慈善。猛怒。非慈
T2227_.61.0396c24: 非猛。若與不生極理相應。而發無縁廣大
T2227_.61.0396c25: 慈善。極理本無能縁所縁。稱理起慈。故名
T2227_.61.0396c26: 無縁。是爲慈善。若修此法者。亦住此慈善。
T2227_.61.0396c27: 能除諸災難。聰明及長壽。五星所陵逼。種
T2227_.61.0396c28: 種諸災難。口舌及鬪諍。王宮所通迫。内外
T2227_.61.0396c29: 不和順。七曜乖常度。風雨不以時。疫病刀
T2227_.61.0397a01: 偸。鬼魅諸不祥。如是災起時。而得修
T2227_.61.0397a02: 此法。所修威儀。及支分等。不可具載也。内
T2227_.61.0397a03: 起慈悲心。外示大忿怒。是名爲猛怒。若有
T2227_.61.0397a04: 此句義。爲降伏眞言也。制鬼神惡人破壞
T2227_.61.0397a05: 正法眼。及諸惡毒龍。非時降暴雨霜雹。損
T2227_.61.0397a06: 苗稼。水旱不以時。鬼魅遍流行。處處現變
T2227_.61.0397a07: 怪。人衆不安寜。所在横惱亂。及行不忠孝。
T2227_.61.0397a08: 此法能制除也。非上二種法。故云非慈非
T2227_.61.0397a09: 猛。第一義諦。非一切法。而能生諸法。譬如
T2227_.61.0397a10: 虚空遠離一切法。而萬法依之生。是即補瑟
T2227_.61.0397a11: 徴迦。若修此法者。喜悦心相應。五通及寶
T2227_.61.0397a12: 藏。劍輪杵財物。藥丸眼藥等。遷榮増壽命福
T2227_.61.0397a13: 惠及名聞。職任仕王官。吉祥勝安樂。如是
T2227_.61.0397a14: 等勝事。由此法増長。是等三法。三部各有。
T2227_.61.0397a15: 如上所釋。具如下説也
T2227_.61.0397a16: 經。若欲速成扇底迦者下至當用金剛部眞
T2227_.61.0397a17: 言 釋曰。從此以下。第六就樂欲顯眞言
T2227_.61.0397a18: 相也。分文爲二。初擧樂欲。正示眞言。後
T2227_.61.0397a19: 歎經功能。此即初也。即有三樂。謂隨三樂
T2227_.61.0397a20: 欲。示三眞言。如文可知。雖於三部各有三
T2227_.61.0397a21: 用。今就本部明眞言用。非謂三部各無三
T2227_.61.0397a22: 用也。問。阿毘遮嚕迦法。滅却一切鬼神惡
T2227_.61.0397a23: 人諸毒龍等。若爾者。豈無殺罪耶。答。今引
T2227_.61.0397a24: 一行和尚説。解釋此疑。彼釋云。如説噉食
T2227_.61.0397a25: 義者。謂令諸忿怒等呑滅一切毘那也迦之
T2227_.61.0397a26: 等。如所言。諸佛則有殺衆生罪。今此
T2227_.61.0397a27: 宗明義。所謂毘那也迦。即是一切能爲障者。
T2227_.61.0397a28: 此障皆從妄想心生。若能噉食如是重障。
T2227_.61.0397a29: 使心目開明。當知。是名眞忿怒者以佉
T2227_.61.0397b01: 字門噉食一切衆生障。則是如來所使行如
T2227_.61.0397b02: 來事。義意准知。又問。自噉食已。妄想重障。
T2227_.61.0397b03: 令流那也迦等滅却。是且可爾。爲他修此
T2227_.61.0397b04: 法。滅却爲他毘那也迦等。此義如何。答。眞
T2227_.61.0397b05: 言勝力爲十方一切有情爲障者尚能除滅。
T2227_.61.0397b06: 何況少分爲他毘那也迦。豈不得滅却。問。
T2227_.61.0397b07: 何故眞言有如是力。答。眞言是即諸佛菩
T2227_.61.0397b08: 薩肝心要誓。無數劫中。爲諸有情難行苦
T2227_.61.0397b09: 行。行修萬行結要。總在眞言祕密字句之内。
T2227_.61.0397b10: 是故念此眞言修此法時。除滅自他一切
T2227_.61.0397b11: 怨敵諸毘那也迦等。問。今見世間修眞言
T2227_.61.0397b12: 者。其不可數。何故無此勢力。答。雖有教
T2227_.61.0397b13: 法。而修行者不順其法。或雖口誦眞言。而
T2227_.61.0397b14: 心不似本尊三業威儀。觸事有闕。猶如雖
T2227_.61.0397b15: 口服好藥。不愼禁忌者。不能得藥力。是
T2227_.61.0397b16: 故修眞言而無大効也
T2227_.61.0397b17: 經。此經深妙下至無不成就 釋曰。從此
T2227_.61.0397b18: 以下。二歎經功力。亦分爲二。初正歎經。
T2227_.61.0397b19: 後釋伏難。此即初也。此經所説三部眞言祕
T2227_.61.0397b20: 要之法。非諸顯教之類所測。故云深妙也。
T2227_.61.0397b21: 眞實不虚。甚可尊重。故云如天中天有言
T2227_.61.0397b22: 也。天中天者。謂天中聖王有言。則諸天衆
T2227_.61.0397b23: 無不敬重。於諸言中。此言最上故云上中
T2227_.61.0397b24: 之上。又諸顯教而有大小。大乘爲上。今此
T2227_.61.0397b25: 深經。於彼亦上故爲上中之上也。於此經
T2227_.61.0397b26: 中。具説眞言祕密之法。若有依行。則世出
T2227_.61.0397b27: 世一切悉地。無不成辨。故云若依此法無
T2227_.61.0397b28: 不成就也
T2227_.61.0397b29: 經。此經雖屬金剛下部至准義應知釋曰。自
T2227_.61.0397c01: 下二釋伏難也。前既説云此經深妙如天
T2227_.61.0397c02: 中天有言等。伏難云。今見此經。能説之主即
T2227_.61.0397c03: 是金剛下部之類。理應所説祕密之法亦是
T2227_.61.0397c04: 下法。今何故歎云此經深妙如天中天有言
T2227_.61.0397c05: 上中之上。若依此法。一切諸事無不成就
T2227_.61.0397c06: 故。今釋云。此經雖屬金剛下部。爲奉佛教
T2227_.61.0397c07: 亦能成就上二部法。謂能説主是雖下部。而
T2227_.61.0397c08: 從法王奉教。受三部祕密教勅。是故所
T2227_.61.0397c09: 説遍通諸部。亦能成就也。次更引喩釋成
T2227_.61.0397c10: 前義。譬若國王就事有勅。臣下即便敬奉
T2227_.61.0397c11: 行之。王亦不違。同加威勢。令民敬奉。故
T2227_.61.0397c12: 云譬如國王隨有教勅自亦依行也。今金剛
T2227_.61.0397c13: 手奉佛三部祕密教勅。隨機傳教。令得三
T2227_.61.0397c14: 部祕密悉地。諸佛菩薩亦不違越。同増靈
T2227_.61.0397c15: 威。故云此法亦爾准義應知
T2227_.61.0397c16: 經。若有眞言字數雖少初有淹字後有莎
T2227_.61.0397c17: 字下至速能成就扇底迦法 釋曰。從此以
T2227_.61.0397c18: 下。第七就初後示眞言相也。即有三法初
T2227_.61.0397c19: 後之字。初明扇底迦。所言唵者云云
T2227_.61.0397c20: 云云
T2227_.61.0397c21: 經。或有眞言初有𤙖字乃至速得成就阿毘
T2227_.61.0397c22: 遮嚕迦法 釋曰。此是二明阿毘遮嚕迦所
T2227_.61.0397c23: 言𤙖者云云捕吒者云云㘑嚕者如經文釋
T2227_.61.0397c24:
T2227_.61.0397c25: 經。或有眞言初無淹字後無莎訶字乃至成
T2227_.61.0397c26: 就補瑟徴迦法 釋曰。三明補瑟徴迦。簡
T2227_.61.0397c27: 非前二。顯後一法。故云初無唵字等。大日
T2227_.61.0397c28: 經第七云。眞言之初以唵字。後加莎訶。寂
T2227_.61.0397c29: 災用。若眞言初以唵字。後加𤙖發。攝召用。
T2227_.61.0398a01: 初後納麼増益。初後𤙖發。降伏用。𤙖字發
T2227_.61.0398a02: 字通三處。増益其名號在中間。如是分別
T2227_.61.0398a03: 眞言相。智者應當悉知解。所云𤙖發通三
T2227_.61.0398a04: 處等者。私謂。若修扇底補瑟徴等。必先須
T2227_.61.0398a05: 修阿毘遮嚕迦。故云通三處。若寂災時。先
T2227_.61.0398a06: 修降伏。次用増益。後行寂災。而其増益次
T2227_.61.0398a07: 第在中。故云在中間。若増益時。先用阿毘
T2227_.61.0398a08: 遮嚕迦。後修補瑟徴迦。而彼經文且明扇
T2227_.61.0398a09: 迦。是故云也。所以今經不明攝召者。
T2227_.61.0398a10: 以降伏等攝故云云
T2227_.61.0398a11: 經。若復有人欲求攝伏諸餘鬼魅及阿毘舍
T2227_.61.0398a12: 等下至速得成就 釋曰。從此以下。第八
T2227_.61.0398a13: 釋疑。於中爲三。初明伏難本。次正釋難。
T2227_.61.0398a14: 後明勸誡。此即初明伏難本也。於三部中。
T2227_.61.0398a15: 先且擧一部之内下類眞言攝伏諸鬼魅等
T2227_.61.0398a16: 也。阿毘舍。制吒迦云云
T2227_.61.0398a17: 經。若復有異部眞言云能成就一切事者但
T2227_.61.0398a18: 能成就本部所説不通餘部 釋曰。此即正
T2227_.61.0398a19: 釋難。於中分二。初釋成就一切之疑。由前
T2227_.61.0398a20: 制吒迦等所説眞言。但有攝伏功力。伏難云。
T2227_.61.0398a21: 若如所説。一種眞言。但有一箇力者。何故
T2227_.61.0398a22: 他處眞言云一種眞言能成就一切事耶。是
T2227_.61.0398a23: 故釋云能成就一切事者。但能成就本部所
T2227_.61.0398a24: 説。不通餘部也
T2227_.61.0398a25: 經。猶有經演彼有眞言爲除毒除病故説之。
T2227_.61.0398a26: 亦能除餘諸苦當即知其通一切用 釋曰。
T2227_.61.0398a27: 二釋重難彼重伏難云。若成就一切事者。
T2227_.61.0398a28: 但能成就本部所説者。何故復猶有經云彼
T2227_.61.0398a29: 有眞言。雖爲除毒除病故説之。而亦能除
T2227_.61.0398b01: 餘諸苦耶。餘諸苦者。謂貧窮因苦。及以怨
T2227_.61.0398b02: 僧會苦等也。是故釋云。當即知其通一切用
T2227_.61.0398b03: 意。謂凡於眞言有別通相。若別相者。或眞
T2227_.61.0398b04: 言爲除毒除病。或宜増益。或宜除伏等也。
T2227_.61.0398b05: 若通相者。一切眞言。一一皆是無有不能
T2227_.61.0398b06: 息災等用。如眞陀摩尼寶隨順人樂無不
T2227_.61.0398b07: 圓滿。是爲通相。然今約通故。云當即知其
T2227_.61.0398b08: 通一切用。又初釋約別。後釋約通。初釋顯
T2227_.61.0398b09: 別。後釋示通。初隨他義。後隨自義也
T2227_.61.0398b10: 善知其部下至誦彼眞言 釋曰。三明勸
T2227_.61.0398b11: 誡也。有四勸誡。謂善知其部。次善識所應
T2227_.61.0398b12: 用。次須知功用。次善解修眞言法。如文
T2227_.61.0398b13: 可知
T2227_.61.0398b14:   分別阿闍梨相品第二
T2227_.61.0398b15: 言阿闍梨者。周法師云。阿闍梨此梵短聲
T2227_.61.0398b16: 也。翻爲正行。以此人能化弟子之行故。涅
T2227_.61.0398b17: 槃經第八云。阿闍梨者義何。謂於世間
T2227_.61.0398b18: 得名聖行有者也。長聲呼云阿遮利耶。
T2227_.61.0398b19: 翻軌範師。以爲弟子作法則故。若欲速
T2227_.61.0398b20: 成所樂悉地者。應隨阿闍梨受學眞言法
T2227_.61.0398b21: 則。夫以。阿闍梨是諸眞言根本。一切眞言
T2227_.61.0398b22: 由是得故。於諸善事而爲首因。授歸依處。
T2227_.61.0398b23: 示現當樂故。大興善寺阿闍梨云。然以解
T2227_.61.0398b24: 二種義故得阿闍梨名。所謂淺略深奧分。若
T2227_.61.0398b25: 觀前人未有深解之機。則順常途隨文爲
T2227_.61.0398b26: 釋。若已成就利根智慧。則當演暢深密而
T2227_.61.0398b27: 教授之。今還以此二分釋阿闍梨義。若於
T2227_.61.0398b28: 此曼荼羅種種支分乃至一切諸尊眞言手
T2227_.61.0398b29: 印觀行悉地。皆悉通達。得傳教灌頂。是名
T2227_.61.0398c01: 阿闍梨。若度違順八心。證寂然界。是名阿
T2227_.61.0398c02: 闍梨。若已心王自在。覺自心本不生。名阿
T2227_.61.0398c03: 闍梨。若生極無自性心。得入如上曼荼羅
T2227_.61.0398c04: 海會。名阿闍梨。從此復有十重深行。乃至
T2227_.61.0398c05: 於解三密。人中最爲上首。如金剛薩埵。
T2227_.61.0398c06: 是名阿闍梨。復次毘盧遮那名阿闍梨。是
T2227_.61.0398c07: 故最初阿闍梨事業時。即須觀照自身即同
T2227_.61.0398c08: 於金剛薩埵毘盧遮那。以身語密印而作加
T2227_.61.0398c09: 持。乃名善住師位不爾。無所能成也。凡
T2227_.61.0398c10: 爲阿闍梨者。應備諸徳處於其位。徳相繁
T2227_.61.0398c11: 多。今辨其相令知師位。故云分別阿闍梨
T2227_.61.0398c12: 相品阿闍梨有
多種云云
T2227_.61.0398c13: 經。復次我今當説阿闍梨相 釋曰。從此品
T2227_.61.0398c14: 下至分別同伴品三品經。是大段第二。答
T2227_.61.0398c15: 能持誦之人。即答云何阿闍梨。云何成就者
T2227_.61.0398c16: 弟子二句之問也。分文爲三。初品正明阿
T2227_.61.0398c17: 闍梨相。次分別持誦相品。二明持誦人成就
T2227_.61.0398c18: 之相。三分別同伴品。明持誦同伴相也初
T2227_.61.0398c19: 品文中。大分爲二。初明阿闍梨相。次若依
T2227_.61.0398c20: 此者下。二明依阿闍梨之由也。初明阿闍
T2227_.61.0398c21: 梨相。分文爲三。初明標説。次明標説之所
T2227_.61.0398c22: 以。三正明其相。是即初也。於菩薩位而
T2227_.61.0398c23: 有凡聖。若凡位者。皆名爲凡阿闍梨。若聖
T2227_.61.0398c24: 位者。倶名爲聖阿闍梨。今説通相。故云阿
T2227_.61.0398c25: 闍梨相也
T2227_.61.0398c26: 經。一切眞言由是得故知阿闍梨最爲根本
T2227_.61.0398c27:  釋曰。二明標説之所以。何故先明阿闍
T2227_.61.0398c28: 梨。故云一切眞言由是得故等
T2227_.61.0398c29: 經。其相何 釋曰。三正明其相。亦分爲三。
T2227_.61.0399a01: 初徴起。後正明其相。此即初也
T2227_.61.0399a02: 經。謂支體圓滿下乃至令授與弟子眞言釋
T2227_.61.0399a03: 曰。後正明其相。就文即有二十三相。一
T2227_.61.0399a04: 支體圓滿。大日經云。其相青白。或白色廣
T2227_.61.0399a05: 首長頚額廣平正其鼻修直面䩉扶矩切左
右頬也
T2227_.61.0399a06: 滿端嚴相稱者是也。二福徳莊嚴。謂内外
T2227_.61.0399a07: 圓滿具足。起作資生施無畏施法施。心得自
T2227_.61.0399a08: 在等是也。瞿醯云。恒供養一切諸尊及與
T2227_.61.0399a09: 師僧。惠施一切貧窮困苦者。是其相也。三善
T2227_.61.0399a10: 須知解世出世法。瞿醯名爲廣解諸法也。
T2227_.61.0399a11: 所言知世法者。大日經云兼綜衆藝者是
T2227_.61.0399a12: 也。謂是妙善世間種種技藝也。謂聲論因
T2227_.61.0399a13: 明十八明處六十四能算數方藥觀想工巧之
T2227_.61.0399a14: 類行。如是法中。盡與實相不相違背。名爲
T2227_.61.0399a15: 善知世出世法也。善知出世法者。彼經所
T2227_.61.0399a16: 謂通達三乘者是也。運載有情。出分段世。
T2227_.61.0399a17: 或出變易世故名出世。於大小乘三藏教
T2227_.61.0399a18: 中善其文義。能難能答拔除弟子惡邪。若
T2227_.61.0399a19: 不爾者生他不信故須善解。具如彼經義
T2227_.61.0399a20: 釋也。四恒依法住不行非法。瞿醯所謂具
T2227_.61.0399a21: 正直者是也。於戒有三。謂攝律儀戒。攝
T2227_.61.0399a22: 善法戒。饒益有情戒。常以戒香莊嚴三業。
T2227_.61.0399a23: 無有違犯四重等非。故云恒依法住不行
T2227_.61.0399a24: 法。五具大慈悲憐愍衆生。瞿醯亦爲慈
T2227_.61.0399a25: 悲。大日經以爲妙惠慈悲。彼釋云。妙惠慈悲
T2227_.61.0399a26: 者。般若有二種。有與六波羅蜜和合般若。
T2227_.61.0399a27: 有實相般若。此中意明初句。此惠猶如巧
T2227_.61.0399a28: 風能軌匠歌羅羅心。使百體成就。行者猶
T2227_.61.0399a29: 有惠故。則能善知通塞。判決是非。於曼荼
T2227_.61.0399b01: 羅一切事業中。動合規矩心無疑滯。憐愍
T2227_.61.0399b02: 之心徹於骨體。諸有所作。皆爲建立衆
T2227_.61.0399b03: 生必使成就無盡法界之樂。度脱無餘衆
T2227_.61.0399b04: 生界之苦。今經文意。准彼可知也。六貴族
T2227_.61.0399b05: 生長。謂刹利種。婆羅門種等。從此等族生
T2227_.61.0399b06: 長。名爲貴族生長。若深祕釋者。大菩提心
T2227_.61.0399b07: 以爲貴族。一切諸佛從此生故。故大日經
T2227_.61.0399b08: 云。曼荼羅位初阿闍梨。應發菩提心。謂生
T2227_.61.0399b09: 決定誓願。一向志求一切智智。必當普度
T2227_.61.0399b10: 法界衆生。此心猶如幢旗是衆行導首。猶如
T2227_.61.0399b11: 種子是萬徳根本。若不發此心。亦如未託
T2227_.61.0399b12: 歌羅羅。自不能建立善根。況復爲人師耶。
T2227_.61.0399b13: 七性調柔和。瞿醯經中。心名爲能忍。亦爲
T2227_.61.0399b14: 調伏諸根。若准彼文。應分爲二相也。性
T2227_.61.0399b15: 謂六根。不爲六塵之所擾亂。故云性調
T2227_.61.0399b16: 也。則滅無量嗔恚業種。成就三種忍功徳。
T2227_.61.0399b17: 所謂害怨耐忍。安受苦忍。諦察法忍。故云
T2227_.61.0399b18: 柔和也。八隨有共住皆獲安樂。若於共住之
T2227_.61.0399b19: 輩。而有嫉妬誘誑等心。即心不安樂。既離
T2227_.61.0399b20: 此等垢。與内外利益。故云隨有共住皆獲安
T2227_.61.0399b21: 樂。瞿醯云能覆歸者。是其例也。九聰明智
T2227_.61.0399b22: 慧。瞿醯亦云聰明智慧。大日經云善巧修
T2227_.61.0399b23: 行般若波羅蜜。即是深修觀察十縁生句。
T2227_.61.0399b24: 見甚深中道。照不可得空。若中道智慧。非
T2227_.61.0399b25: 鈍者所堪。但是神通乘機之所得故。爲聰
T2227_.61.0399b26: 明智慧也。十辯才無礙。瞿醯亦同云辯才無
T2227_.61.0399b27: 礙。處衆無畏。辨有四種。謂義法辭樂説也。
T2227_.61.0399b28: 義謂顯了諸法之義。法謂稱説法之名。辭
T2227_.61.0399b29: 能説名之語。言雖有此三。必須樂説
T2227_.61.0399c01: 説前三也。十一能懷忍辱不懷我見。瞿醯
T2227_.61.0399c02: 中。名爲能忍。大日經云。其性調柔。離於我
T2227_.61.0399c03: 執。即是安住傳教威儀。住忍辱地。柔和善
T2227_.61.0399c04: 順。而不卒暴。雖種族色相。多聞智慧。無不
T2227_.61.0399c05: 出群絶衆亦不生高慢之心。能慈心下濟。
T2227_.61.0399c06: 誘誨新學。乃至卑小姓等。亦不懷下劣之
T2227_.61.0399c07: 想。嫉妬之心。故云能懷忍辱不懷我見也。
T2227_.61.0399c08: 十二善解妙義瞿醯以爲善言方法。大日經
T2227_.61.0399c09: 云善解眞言實義。若准彼釋釋此文者。善
T2227_.61.0399c10: 知眞言實義故云善解妙義。如眞言門。有
T2227_.61.0399c11: 種種眞言。種種身印。種種本尊。乃至具縁
T2227_.61.0399c12: 供物。一一支分。聲字形色。諸相不同。隨事
T2227_.61.0399c13: 分別。識其性類。知如是法寂災處用。如是
T2227_.61.0399c14: 法増益處用。如是法降伏處用。如持明藏
T2227_.61.0399c15: 蘇悉地等廣分別説。此是善解妙義。所以
T2227_.61.0399c16: 然者。一一眞言。皆如來妙極之語也。如眞
T2227_.61.0399c17: 言中有質多字。淺略釋。只名爲心。若作深
T2227_.61.0399c18: 祕釋。質謂遮字帶三昧聲也。遮是無遷變
T2227_.61.0399c19: 義。無遷變即是佛性。佛性亦名般若波羅蜜。
T2227_.61.0399c20: 亦名首楞嚴院三昧。是故定惠具足。多字
T2227_.61.0399c21: 是一切法如如解脱不可得義。若如是心。
T2227_.61.0399c22: 説乃名妙極之語也。復次如身印。左手是
T2227_.61.0399c23: 三昧義。右手是般若義。十指是十波羅蜜滿
T2227_.61.0399c24: 足義。五指是一切智五輪譬喩義。如本尊
T2227_.61.0399c25: 形。女是禪定。男是智慧。黄色是金剛身。白是
T2227_.61.0399c26: 大悲。赤是大惠。青是大空。黒是大刀。乃至
T2227_.61.0399c27: 一切縁中。皆有第一實際義。豈可如文生
T2227_.61.0399c28: 解耶。若通達如是實義。乃應作阿闍梨。彼
T2227_.61.0399c29: 經所明。與今不異。故引彼釋解釋此文。
T2227_.61.0400a01: 下亦復然。請莫怪也。十三深信大乘。瞿醯
T2227_.61.0400a02: 云復有善功徳深信大乘。愛慕經典。大
T2227_.61.0400a03: 日經云信諸佛菩薩。彼經擧人。今擧教法。
T2227_.61.0400a04: 即人法異耳。若初入眞言。應以信爲首。若
T2227_.61.0400a05: 無信者。則同無手之人。雖至大寶藏中。空
T2227_.61.0400a06: 無所得。況在阿闍梨乎。所以然者。此眞
T2227_.61.0400a07: 言教。口誦梵文。心亦觀之。或屈身支節。猶
T2227_.61.0400a08: 如戲弄。或修三昧。乃觀女人之像。或忿
T2227_.61.0400a09: 怒等形。或以水潅頂。或造作火壇。若飮以
T2227_.61.0400a10: 心識籌量加持之迹又不可見。自非具深
T2227_.61.0400a11: 信者。安得不疑惑耶。若生疑惑。必致大
T2227_.61.0400a12: 損。無所剋獲。是故深信大乘教法也。十四
T2227_.61.0400a13: 設犯小罪猶懷大怖。若於小罪不生大
T2227_.61.0400a14: 怖者。恐微塵漸漏。終沒大海。是故生大
T2227_.61.0400a15: 怖。又於眞言門四重禁中。若一刹那而起退
T2227_.61.0400a16: 轉。是爲小罪。若一刹那起此退轉。恐漸慣
T2227_.61.0400a17: 習。沈淪生死。不得來到毘盧遮那大法王
T2227_.61.0400a18: 宮。是故大怖也。十五身口意業善須調柔心
T2227_.61.0400a19: 常悦樂。釋曰。意有正信念故。意善調柔。
T2227_.61.0400a20: 隨意調柔。身口亦然。故云身口意業善須調
T2227_.61.0400a21: 伏。瞿醯所謂淨信正念加有威徳不懼非
T2227_.61.0400a22: 人者是也。淨信正念是即意業。依意信念
T2227_.61.0400a23: 身口有威。是故不懼諸非人等也。不知是
T2227_.61.0400a24: 者。意常憂愁。若知是者。心常安樂。故云
T2227_.61.0400a25: 心常悦樂。彼文亦云少欲足者是也。彼文分
T2227_.61.0400a26: 爲二種相。今文合爲一種相。開合宜時。貴
T2227_.61.0400a27: 在得意也。十六讀大乘經謹依法教。釋云。
T2227_.61.0400a28: 雖修學祕密。而不謗三乘。何以故。彼三乘
T2227_.61.0400a29: 教。皆是如來隨淺略機所演説故。故云讀
T2227_.61.0400b01: 大乘經謹依法教也。十七勤誦眞言而不間
T2227_.61.0400b02: 斷。瞿醯云常行念誦。釋云。若有間斷而不
T2227_.61.0400b03: 相續。譬如鑚火若頻不作手。火不可得。
T2227_.61.0400b04: 故云勤誦眞言而不間斷也。十八所作悉地
T2227_.61.0400b05: 皆悉成者。釋云。善修相應法。成所作悉地。
T2227_.61.0400b06: 大日經所謂究習瑜伽者是也。彼釋云。於
T2227_.61.0400b07: 三部眞言。上中下成就事。一一通達。皆與正
T2227_.61.0400b08: 理相應。名善修瑜伽。又於息災法中。即能
T2227_.61.0400b09: 以此方便増益降伏。或増益法中。即能以
T2227_.61.0400b10: 此方便降伏息災。於降伏法中。即能以此
T2227_.61.0400b11: 方便息災増益。隨彼彼相應之法。皆能善
T2227_.61.0400b12: 分別之。名善修瑜伽。又於曼荼羅中種種
T2227_.61.0400b13: 本尊三昧形色字印性類威儀及供養成就
T2227_.61.0400b14: 時運心觀察。方便皆已相應修習。此中障
T2227_.61.0400b15: 礙及悉地相亦善覺知。乃可傳法。文意准
T2227_.61.0400b16: 知。如是善分別成辨所作事。故云所作悉
T2227_.61.0400b17: 地皆悉成者也。十九復須善解畫曼荼羅。瞿
T2227_.61.0400b18: 醯亦同此説。然大日經第九句攝云。妙解曼
T2227_.61.0400b19: 荼羅畫已。得傳教潅頂。不應作最後斷種
T2227_.61.0400b20: 人。應紹先師事業度諸弟子。即此最初方
T2227_.61.0400b21: 便故。須解曼荼羅圖像一一方位相貌。調
T2227_.61.0400b22: 布衆色。繢畫莊嚴。皆應自善其事。乃堪作
T2227_.61.0400b23: 阿闍梨。復次能於淨菩提心。以惠方便畫
T2227_.61.0400b24: 作無盡莊嚴大曼荼羅王。故云善解等也。
T2227_.61.0400b25: 二十常具四攝。謂布施愛語利行同事。菩薩
T2227_.61.0400b26: 以此四事攝化衆生。故名四攝。一布施攝。
T2227_.61.0400b27: 菩薩以無所捨心行於二種布施。能攝衆
T2227_.61.0400b28: 生。一者財施。二者法施。若爲樂財施衆
T2227_.61.0400b29: 生。即以財施而攝取之。若爲樂法施衆
T2227_.61.0400c01: 生。即以法施而攝取之。以此二施能利益
T2227_.61.0400c02: 一切衆生。既蒙恩利。因是生親愛心。而隨
T2227_.61.0400c03: 受道。得住眞理。故名檀布施攝也。二施
T2227_.61.0400c04: 相。略如前檀波羅蜜中分別。二愛語攝。菩
T2227_.61.0400c05: 薩若以善軟之言隨順一切根性安慰開
T2227_.61.0400c06: 喩。則一切衆生之所樂聞。因是生親愛心。
T2227_.61.0400c07: 依附菩薩。而隨受道。得住眞理。故名愛語
T2227_.61.0400c08: 攝。三利行攝。菩薩隨起身口意行能令一
T2227_.61.0400c09: 切各能利益。衆生既蒙利。以欣所得利
T2227_.61.0400c10: 故。因是生親愛心。依附受道。得住眞理。
T2227_.61.0400c11: 故名利行攝。四同事攝。菩薩同。諸根明
T2227_.61.0400c12: 見衆生根縁。故一切隨有欣同之者。即分
T2227_.61.0400c13: 形散影。普和其光。同彼事業。各*能益巧。
T2227_.61.0400c14: 同其事。因是生親愛心。依附受道。得住
T2227_.61.0400c15: 涅槃。故同事益物名爲攝也。若阿闍梨不
T2227_.61.0400c16: 修此者。於四重禁必有所闕。是故令備
T2227_.61.0400c17: 此四攝也。二十一爲求大法不樂小縁。大菩
T2227_.61.0400c18: 提心。名爲大法。除此以外。以爲小縁。若爲
T2227_.61.0400c19: 小縁退菩提心。自不能見大日世尊。況以
T2227_.61.0400c20: 顯示他乎。故云爲求大法不樂小縁。大日
T2227_.61.0400c21: 經云。住勇健菩提心者是也。二十二求離
T2227_.61.0400c22: 慳悋。此即慳悋法也。慳慳悋法。於四禁中
T2227_.61.0400c23: 是其一戒。所餘禁戒。於諸相中其意可見。
T2227_.61.0400c24: 但以此禁旨未分明故別出之。若見有機
T2227_.61.0400c25: 不與授者。必犯重禁。若見非機強授與者。
T2227_.61.0400c26: 亦犯三昧耶。今望有機故爲求離慳悋開
T2227_.61.0400c27: 之與遮其旨各別。不可混雜。故法華云。若
T2227_.61.0400c28: 善男女信如來智慧者。當爲演説此法華
T2227_.61.0400c29: 經。若有衆生不信受者。當於如來餘深法
T2227_.61.0401a01: 中示教利喜者。是其例也。又釋。上兩句。
T2227_.61.0401a02: 明求法人。下一句。説必與法。故云爲樂大
T2227_.61.0401a03: 法乃至求離慳悋也。二十三曾從師入大曼
T2227_.61.0401a04: 荼羅。受潅頂法。復爲先師讃嘆徳者。讃
T2227_.61.0401a05: 嘆之辭。在文可見。瞿醯亦同云普誦眞言
T2227_.61.0401a06: 及持都法。先蒙阿闍梨及與傳法二種潅
T2227_.61.0401a07: 頂。意義亦同也云云瞿醯中。亦云處衆無畏。
T2227_.61.0401a08: 若准今文。應辯才無礙等攝。又云普學祕
T2227_.61.0401a09: 密眞言行。明一切曼荼羅法。善知分量。准
T2227_.61.0401a10: 今經者。善解妙義等攝也。又云及知弟子
T2227_.61.0401a11: 好惡之相。若准今文。具大慈悲憐愍衆生
T2227_.61.0401a12: 等句攝也。憐愍衆生。必可鑒知差別性。故
T2227_.61.0401a13: 彼經更有多文説師位相。而意不出前諸
T2227_.61.0401a14: 相也。諸教法中。亦明阿闍梨相。隨宜廣略
T2227_.61.0401a15: 開合不同。准例可知
T2227_.61.0401a16: 經。若依此者所受眞言下至終不獲果 釋
T2227_.61.0401a17: 曰。二明依阿闍梨之由。分爲二。初明依
T2227_.61.0401a18: 阿闍梨之由。後明結勸也。就初亦二。初明
T2227_.61.0401a19: 所受眞言速成就故須依。二明授與歸依之
T2227_.61.0401a20: 處故須依。此即初也。眞言祕教。是三世諸
T2227_.61.0401a21: 佛要誓之法。佛佛相付。不妄宣傳。而内懷
T2227_.61.0401a22: 慢。外不順師。檀誦眞言。望佛加被故。天
T2227_.61.0401a23: 神嗔忿。地祇蚩災。又眞言法則。其事繁多。
T2227_.61.0401a24: 若闕法則。事不成辨。若不辨者。謗法犯
T2227_.61.0401a25: 重。無有出斯。是故徒施功勞。終不獲果。
T2227_.61.0401a26: 若隨傳教師親受祕教時。都無此等失。故
T2227_.61.0401a27: 速得成就也。擅字。視戰反。專也云云
T2227_.61.0401a28: 經。夫弟子恭侍阿闍梨猶如三寶及菩薩
T2227_.61.0401a29: 等 釋曰。二明授與歸依之處故須依之。
T2227_.61.0401b01: 亦爲二。初明恭侍。後正明恭侍所以。此即
T2227_.61.0401b02: 初也
T2227_.61.0401b03: 經。何以故下至正等菩提 釋曰。二正明
T2227_.61.0401b04: 恭侍所以也。能授三句故須恭侍。大菩提
T2227_.61.0401b05: 心爲歸依處。若不安住大菩提心。一切所
T2227_.61.0401b06: 作。即爲顛倒。若得安處。世出世法。堅固不
T2227_.61.0401b07: 動。而不爲魔之所擾亂。故云歸依處也。
T2227_.61.0401b08: 於諸善事而爲首因者。是大悲句。若無大
T2227_.61.0401b09: 悲水。諸善法牙。無由出生。諸佛菩薩。從大
T2227_.61.0401b10: 悲起者。此之謂也。故云善事首因。次現世
T2227_.61.0401b11: 安樂當來獲果等者。是究竟句也。若得方便
T2227_.61.0401b12: 解。雖未到究竟。而於一切法。得見安樂
T2227_.61.0401b13: 性。故云現世安樂。安樂性者。謂中道實相
T2227_.61.0401b14: 本不生也。於本不生際。顯現法界大曼荼
T2227_.61.0401b15: 羅。故云當來獲果也。諸三乘教。經歴三大
T2227_.61.0401b16: 阿僧祇劫。修因得果。今此祕教不爾。或現
T2227_.61.0401b17: 身得證。或異生得成。而不待三無數劫
T2227_.61.0401b18: 滿。故云當嗣不久而得無上正等菩提也。
T2227_.61.0401b19: 然於成佛有二種義。謂凡位成佛。聖位成
T2227_.61.0401b20: 佛。言凡位成佛者。若得如來智慧。雖未斷
T2227_.61.0401b21: 惑。依正二報。隨解融通。於一一微塵。具
T2227_.61.0401b22: 見十方三世。於一一身分。具見法界相好。
T2227_.61.0401b23: 凡夫依報。從本以來。遍法界之依。愚縛正
T2227_.61.0401b24: 報。法然道理等虚空之正。由未遇縁不得
T2227_.61.0401b25: 顯現。今依如來三密加持。此身法界依正始
T2227_.61.0401b26: 漸顯現。將似聖位毘盧遮那。但以凡情麁
T2227_.61.0401b27: 劣不能覩見。唯佛能見是爲凡位成佛
T2227_.61.0401b28: 也。故大興善寺和尚云。諸法無定性。爲識
T2227_.61.0401b29: 之所轉。若三密解起。此凡夫之身。轉爲如
T2227_.61.0401c01: 來身。此身之外無別佛身。故五字陀羅尼云。
T2227_.61.0401c02: 即於凡夫身。現成就佛身。應以爲證也。次
T2227_.61.0401c03: 精進無懈。晝夜修習。斷除惑障。彌増顯現。
T2227_.61.0401c04: 依正二報。互相融通。神力自在。上聖下凡。亦
T2227_.61.0401c05: 同得見之。爲聖位成佛也云云
T2227_.61.0401c06: 經。以是義故敬之如佛下至無有懈怠 釋
T2227_.61.0401c07: 曰。二明結勸也。亦分爲二。初明結勸敬
T2227_.61.0401c08: 師。後明結勸勤持。是即初也
T2227_.61.0401c09: 經。勸持不闕下至必無得疑 釋曰。二明
T2227_.61.0401c10: 結勸。如文可悉也
T2227_.61.0401c11: 蘇悉地羯羅經略疏卷第一
T2227_.61.0401c12:   元慶八年七月一日於元慶寺寫得
T2227_.61.0401c13:  傳燈大法師位最圓 
T2227_.61.0401c14:
T2227_.61.0401c15:
T2227_.61.0401c16:
T2227_.61.0401c17: 蘇悉地羯羅經略疏卷第二
T2227_.61.0401c18:   分別持誦相品第三
T2227_.61.0401c19: 言持誦者。謂持誦眞言也。龍樹云。念力
T2227_.61.0401c20: 故。持不忘故。誦金剛頂云。有四種念誦。謂
T2227_.61.0401c21: 一音聲念誦。二金剛念誦。合口動舌默誦是
T2227_.61.0401c22: 也。三三摩地念誦。心念是也。四眞實念誦。
T2227_.61.0401c23: 如字義修行是也。由此四種念誦力故。滅
T2227_.61.0401c24: 一切罪障苦厄。成就一切功徳。今依四種
T2227_.61.0401c25: 儀持誦眞言。故云持誦也。言相者。謂持
T2227_.61.0401c26: 誦眞言成就行相。行相衆多故云分別。今此
T2227_.61.0401c27: 品。正説持誦眞言人之成就行相。故云分
T2227_.61.0401c28: 別持誦相品也
T2227_.61.0401c29: 經。復次我今説持誦眞言成就行相。釋曰。
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