INBUDS
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一
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: 題目。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_.61.0389a19: 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_.61.0389a27: 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_.61.0389b09: 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_.61.0389b27: 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_.61.0389c03: 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_.61.0389c08: 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_.61.0389c11: 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。若
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。故云唯也
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切
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: 也
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_.61.0394c07: 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＊
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。
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_.61.0395b21: 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_.61.0396a22: 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法
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_.61.0396b05: 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: 也
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: 知
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_.61.0396c14: 忿怒等諸奉教者眞言。可作降伏攝召用
T2227_.61.0396c16: 知是修三種三摩地寂靜相應眞言也。或
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: 荒偸。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: 類等。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_.61.0397c17: 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_.61.0397c21: 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_.61.0397c24: 也
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: 底迦。是故云也。所以今經不明攝召者。
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_.61.0398a17: 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。謂於世間中
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_.61.0398c13: 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_.61.0399a06: 滿端嚴相稱者是也。二福徳莊嚴。謂内外福
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: 戒正直者是也。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: 非法。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: 謂能説名之語。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_.61.0401a08: 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_.61.0401a28: 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_.61.0401c06: 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。
T2227_.61.0402a01: 今此一品。是大段第二。答能持誦之人。而
T2227_.61.0402a02: 有三段中。第二明持誦人成就行相。即答
T2227_.61.0402a03: 前問云何成就者弟子。於此一問而有二
T2227_.61.0402a04: 意。一問持誦者成就行相。二問持誦者同
T2227_.61.0402a05: 伴。今此品答初持誦者成就行相。於中爲
T2227_.61.0402a06: 二。初明標説。後正明成就行相。此即初也。
T2227_.61.0402a07: 雖持眞言而行相不如法者。不速得成
T2227_.61.0402a08: 就。是故標云我今説持誦眞言成就行相也。
T2227_.61.0402a09: 經。當須三業内外清淨 釋曰。下至品末。二
T2227_.61.0402a10: 正明持誦者成就行相。於中有三十行相。
T2227_.61.0402a11: 初内外清淨。二心不散亂。三曾無間斷。常
T2227_.61.0402a12: 修智慧。四純行一法。成就衆事。五離慳
T2227_.61.0402a13: 悋。六所出言詞無有滯礙。七處衆無畏。八
T2227_.61.0402a14: 所作皆辨。九常行慈忍。十離諸諂誑。十一
T2227_.61.0402a15: 無諸疾病。十二常行實語。十三善解法事。
T2227_.61.0402a16: 謂能解眞言法事次第等也。十四年歳少壯。
T2227_.61.0402a17: 若年老者。無三種味。事難成故。十五諸根
T2227_.61.0402a18: 身分。皆悉圓滿。若根不具。昔業尚重於現
T2227_.61.0402a19: 世事。亦多障礙。事難就故。十六於三寶
T2227_.61.0402a20: 處常起敬信。謂於同體起敬信也。十七
T2227_.61.0402a21: 修習大乘微妙經典。十八諸善功徳無懷退
T2227_.61.0402a22: 心也。文中云此之人速得成就者。意明
T2227_.61.0402a23: 結歸。若准義者。於一一相應結。此説今從
T2227_.61.0402a24: 總略故一處説。下亦例然。十九於諸菩薩及
T2227_.61.0402a25: 以眞言。常起恭敬。謂於別體而起恭敬。於
T2227_.61.0402a26: 中略佛故云及也。二十於有情起大慈
T2227_.61.0402a27: 悲。前約忍慈。今約慈悲。以爲異也。二十
T2227_.61.0402a28: 一常樂寂靜。不樂衆中。二十二恆行實語。
T2227_.61.0402a29: 作意護淨。以眞言爲實語。謂持誦諸眞
T2227_.61.0402b01: 言。觸類加護淨也。二十三若聞執金剛菩
T2227_.61.0402b02: 薩威力自在。心生諦信。歡喜樂聞此人信
T2227_.61.0402b03: 樂。眞實甚深故。生信樂聞。是故速得成就
T2227_.61.0402b04: 也。二十四少欲知足。二十五誦持眞言。念
T2227_.61.0402b05: 所求事。晝夜不絶。二十六初聞眞言經法。
T2227_.61.0402b06: 則身毛竪。心懷誦躍。生大歡喜。由機内動。
T2227_.61.0402b07: 毛竪外現故。速得成就也。二十七夢中自
T2227_.61.0402b08: 見悉地。如經所説。聖加在近。故夢如經也。
T2227_.61.0402b09: 二十八心樂寂靜。不與衆居。前約心樂。今
T2227_.61.0402b10: 明身亦不居也。二十九常於阿闍梨所敬
T2227_.61.0402b11: 重如佛。若輕能授人。所受法無驗。故敬如
T2227_.61.0402b12: 佛也。三十持誦眞言。久無効驗。不可棄
T2227_.61.0402b13: 捨。倍増廣願。轉加精進。以成爲限。謂其
T2227_.61.0402b14: 心強剛。不惜身命。諸天加威。賢聖増護。故
T2227_.61.0402b16: 行相。爲一人具。爲當多人具耶。答。爲一人
T2227_.61.0402b17: 具。亦應多人具也。問。兩具其趣如何。答。若
T2227_.61.0402b18: 聖人具衆徳相。以爲不難。若凡人備一二
T2227_.61.0402b19: 相。尚爲不易。何況衆相。是爲兩具之意也。
T2227_.61.0402b20: 問。若爾者但只聖人應修悉地成就之行。凡
T2227_.61.0402b21: 人無分。答。若於凡人只有一兩。而於悉
T2227_.61.0402b22: 地修行亦得。問。有一兩相。若許修習成就
T2227_.61.0402b23: 行者。相違瞿醯簡擇弟子文。云不具法
T2227_.61.0402b24: 則。諂曲猛害。恆麁惡語。撥無因果。常樂愚
T2227_.61.0402b25: 癡我慢。無智多言。下賎家生。乃至復無善
T2227_.61.0402b26: 相。外相不順。内無徳行。其諸弟子。若有此
T2227_.61.0402b27: 相。必應遠離。今何故只有一兩善相。多有
T2227_.61.0402b28: 諸惡行相。而許修習成就行耶。答。彼文且
T2227_.61.0402b29: 約大分簡擇。然非不許一兩善相。而有攝
T2227_.61.0402c01: 受故。彼文説諸善相竟。云具足如是之
T2227_.61.0402c02: 相弟子甚難可得。是故但於三寶有敬信
T2227_.61.0402c03: 心。深樂大乘。復求福徳。應當攝受。假使身
T2227_.61.0402c04: 無善相。及内無徳。亦應攝受。文意可悉
T2227_.61.0402c05: 矣
T2227_.61.0402c06: 分別同伴品第四
T2227_.61.0402c07: 所言同者。心･事與行者不異故云同。故文
T2227_.61.0402c08: 云。善知行者所須次第。不待言教。隨有所
T2227_.61.0402c09: 求。知時即送。具如此者爲勝同伴。又云。所
T2227_.61.0402c10: 持眞言與行者同。兼明結界護身等法。得
T2227_.61.0402c11: 如是伴。則速成就等也。言伴者。即謂伴類。
T2227_.61.0402c12: 行者伴類故。然於同伴具相･闕相及以展
T2227_.61.0402c13: 轉。種種不同。今此一品。分別如是伴侶之
T2227_.61.0402c14: 相。故云分別同伴品
T2227_.61.0402c15: 經。復次當説同伴者相 釋曰。從此以下。大
T2227_.61.0402c16: 段第二。答能持誦之人。而有三段中。第三
T2227_.61.0402c17: 明持誦同伴相。即答云何成就者弟子也。
T2227_.61.0402c18: 於此一問而有二意。一問持誦者成就行
T2227_.61.0402c19: 相。即前品答了。今此品。答持誦者同伴相
T2227_.61.0402c20: 也。就文分爲二。初明標説。後明正説。同伴
T2227_.61.0402c21: 者相此即初也
T2227_.61.0402c22: 經。福徳莊嚴下至亦不太白 釋曰。從此
T2227_.61.0402c23: 以下。二明正説同伴者相。分文爲三。初明
T2227_.61.0402c24: 具相同伴相。次明闕相同伴相。三明展轉同
T2227_.61.0402c25: 伴相。是即初也。此亦爲二。初明正説同伴
T2227_.61.0402c26: 相。後若有如前人種種下。二明總結。此即初
T2227_.61.0402c27: 也。亦分爲二。初明内相。次餘忍諸苦下。二
T2227_.61.0402c28: 明外相。此即初也。言内相者。自性三業。不
T2227_.61.0402c29: 由他教。内自得故。亦分爲二。初正説内相。
T2227_.61.0403a01: 後明結示。此即初也。相略有十七。一福徳
T2227_.61.0403a02: 莊嚴。二貴族生種。三常樂正法。不行非法。
T2227_.61.0403a03: 四懷深信。五離諸恐怖。六精進不退。七奉
T2227_.61.0403a04: 行尊教。八常作實語。九諸根圓滿。十身無
T2227_.61.0403a05: 疾病。不過太長及太短。不太肥麁。不痩
T2227_.61.0403a06: 小。是爲十一及十五。不太黒・白。合爲十
T2227_.61.0403a08: 經。離此陋疾福徳同伴 釋曰。此即二明結
T2227_.61.0403a09: 示也
T2227_.61.0403a10: 經。餘忍諸苦下至説爲勝伴 釋曰。二明
T2227_.61.0403a11: 外相也。言外相者。隨他成性故爲外相。
T2227_.61.0403a12: 教即他也。略有二十二相。一餘忍諸苦。二
T2227_.61.0403a13: 善解眞言印等。於此文中。有眞言及印。供
T2227_.61.0403a14: 養次第。諸餘法則。四種差別。准文可知。三
T2227_.61.0403a15: 常修梵行。四順忍諸事。五出言和雅。令人
T2227_.61.0403a16: 樂聞。六離諸我慢。強記不忘。七有教奉行
T2227_.61.0403a17: 不相推詫。八多聞智慧。九慈心無恚。十常
T2227_.61.0403a18: 念布施。十一善解分別明王眞言。常須念
T2227_.61.0403a19: 誦。十二所持眞言與行者同。兼明結界護
T2227_.61.0403a20: 身等法。次文即是結示。下亦例爾也。十三
T2227_.61.0403a21: 三業調善。十四曾於師所入曼荼羅。十五
T2227_.61.0403a22: 歸依佛教。不習小法。十六善知行者所須
T2227_.61.0403a23: 次第。知時即送。十七身意賢善。心無憂惱。
T2227_.61.0403a24: 十八決定堅固。終不退心。十九於多財利
T2227_.61.0403a25: 不望貪著謂少欲知足也。二十若欲成就
T2227_.61.0403a26: 諸餘等藥。不捨聖戒也。成就藥等。而有
T2227_.61.0403a27: 多種。謂息災。増益。降伏。除前二種所餘
T2227_.61.0403a28: 降伏。是爲餘等。此意趣多故云等也。於此
T2227_.61.0403a29: 成就爲作強縁而不捨戒。戒謂十善性戒。
T2227_.61.0403b01: 有佛無佛。常在世間。不問受不受。持即成
T2227_.61.0403b02: 善。犯必成罪。故云自然聖戒。又復性戒名
T2227_.61.0403b04: 云。雖與瞋相應降伏惡衆生。而内懷慈悲。
T2227_.61.0403b05: 堅持諸佛戒。故云不捨等也。若不悟知祕
T2227_.61.0403b06: 密意者。見作生怖。起厭離心。具徳勝伴。
T2227_.61.0403b07: 不生此心。故云心無捨離也。二十一於行
T2227_.61.0403b08: 者處無所窺求。二十二不捨離行者。然於
T2227_.61.0403b09: 此中有三不捨離。在文可見。更不分也。
T2227_.61.0403b10: 淹字於炎反久也。又淹留也。滯稽久也
T2227_.61.0403b11: 經。若有如前種種徳行堪能成就最上勝事
T2227_.61.0403b13: 經。縱無前徳但明眞言成就法則下至智慧
T2227_.61.0403b14: 高明 釋曰。二明闕相同伴相。分文爲二。
T2227_.61.0403b15: 初正明闕相同伴相。次爲欲成就下。二明
T2227_.61.0403b16: 同伴助成也。初亦爲二。初正明伴相。後結
T2227_.61.0403b17: 示也。初明伴相。亦爲二相。初智慧相。後福
T2227_.61.0403b18: 徳相。此即初也。若以有智故有所虧時。
T2227_.61.0403b19: 以理教誨。令法圓滿。有忘失時。助作周
T2227_.61.0403b20: 備。故許以爲勝伴也。明知法則。善解曼荼
T2227_.61.0403b21: 羅。故云智慧高明也。又非但明解前兩種
T2227_.61.0403b22: 事。兼達三乘一乘。故云智慧高明也
T2227_.61.0403b23: 經。復加福徳勝持誦者 釋曰。二明福徳相
T2227_.61.0403b24: 也。若無福相。而於時時起作灌頂及以護
T2227_.61.0403b25: 摩。設備香花等。不能成辨。故許有此相。
T2227_.61.0403b26: 以爲勝伴。文旨可知也
T2227_.61.0403b27: 經。如是之伴亦能成就最上勝事 釋曰。二
T2227_.61.0403b28: 明結示也
T2227_.61.0403b29: 經。爲欲成就最上事故下至竝須助作 釋
T2227_.61.0403c01: 曰。二明同伴助成。分文爲二。初明福智各
T2227_.61.0403c02: 助成相。次行者毎日下。二明福智共助成相。
T2227_.61.0403c03: 就初亦分爲二。初明福智各助成相。後明
T2227_.61.0403c04: 結示也。初亦分爲二。初明福相助成。後明
T2227_.61.0403c05: 智相助成。是即初也。爲助持誦者最上事
T2227_.61.0403c06: 速成就故。廣修福善。故云而作灌頂及護
T2227_.61.0403c07: 摩也。隨時必有辨備香花等事。皆助作。
T2227_.61.0403c08: 或諸方難。依次簡擇擁護拒之或助辨所有
T2227_.61.0403c10: 經。非直助修如前等事下至勿法事有闕
T2227_.61.0403c11: 二明智相助成亦爲二。初明助成虧失。後
T2227_.61.0403c12: 明開釋事事。此即初也
T2227_.61.0403c13: 經。乃至事事下至諸行因縁 釋曰。二開
T2227_.61.0403c14: 釋事事。如文可知也
T2227_.61.0403c15: 經。具如是者最爲勝伴 釋曰。二明結示
T2227_.61.0403c16: 也
T2227_.61.0403c17: 經。行者毎日持誦之時下至使令周備 釋
T2227_.61.0403c18: 曰。二明福智共助成相。於中爲二。初明助
T2227_.61.0403c19: 成持誦之時使令圓備。次其伴常須持誦供
T2227_.61.0403c20: 養下二明廣修諸善滿行者願。此即初也。
T2227_.61.0403c21: 就此爲二。初明助補持誦時失使令周備。
T2227_.61.0403c22: 次行者持誦欲了下。二明助作持誦了時忘
T2227_.61.0403c23: 處也。就初亦二。初明持誦之時助作之相。
T2227_.61.0403c24: 二明成就藥法之時助作之相。此即初也。
T2227_.61.0403c25: 言毎日持誦之時等者。設使扇底迦等持誦
T2227_.61.0403c26: 之時。及其事中。若有忘失時。其伴相助作
T2227_.61.0403c27: 之也
T2227_.61.0403c28: 經。若欲説成就藥法之時下至終不廢忘 釋
T2227_.61.0403c29: 曰。二明成藥法時助作之相也。成就藥法
T2227_.61.0404a01: 等謂仙藥眼藥等。其助成就之人護其物
T2227_.61.0404a02: 故。常在其處。以毛按之。或以眼觀。或以
T2227_.61.0404a03: 草幹等按之。徐徐持誦中聞。數數光顯其
T2227_.61.0404a04: 物。令其藥物必得成就。故云以手而按等
T2227_.61.0404a05: 經。行者持誦欲了下至應助作之 釋曰。二
T2227_.61.0404a06: 明助作持誦了時忘處也。行者念誦既疲
T2227_.61.0404a07: 勞故。結撥遣印。誦奉請呪。結奉請印。誦
T2227_.61.0404a08: 撥遣呪。或抱珠置珠。互作忘錯。或於供養
T2227_.61.0404a09: 賛歎等種種諸事。皆有錯誤。彼助成人。看
T2227_.61.0404a10: 其忘處。爲助作之。是故云也
T2227_.61.0404a11: 經 其伴常須持誦供養下至唯共伴語 釋
T2227_.61.0404a12: 曰。二明廣修諸善滿行者願也。持念眞
T2227_.61.0404a13: 言。供養冥顯一切凡聖。及造塔印佛。堅持
T2227_.61.0404a14: 禁戒。讀誦經典。三業所修一切諸善。咸皆
T2227_.61.0404a15: 迴向修眞言者。令滿其願。故云其伴常須
T2227_.61.0404a16: 持誦等也。持眞言者。於所修内外一切諸
T2227_.61.0404a17: 事。若有指受其同伴者。唯共伴語。所言
T2227_.61.0404a18: 伴者。謂第三伴。非語他人。若他共語。於所
T2227_.61.0404a19: 修法而無有驗。故但與伴語也。故下品云。
T2227_.61.0404a20: 亦不與外諸人談語。唯共伴語。當念誦時。
T2227_.61.0404a21: 縱是同伴亦不與語。唯除餘時。自非所須
T2227_.61.0404a23: 經。若欲成就最勝事故更許一伴展轉合語
T2227_.61.0404a24: 釋曰。以下第三明展轉同伴。又分爲三。
T2227_.61.0404a25: 初明成勝事故更許一伴。二明行者同伴
T2227_.61.0404a26: 同簡擇食物。三明結示。此即初也。持誦者。
T2227_.61.0404a27: 若喫所制物。諸天捨離。神驗難得。故同伴
T2227_.61.0404a28: 者亦所食同。是食法。通上二種同伴者也
T2227_.61.0404b01: 經。行者所食如依法制者 如下持誦品説。
T2227_.61.0404b02: 不應喫葱蒜蘿菔。油麻酒酢。及餘一切諸
T2227_.61.0404b03: 菜茹。米粉豆餅。并蒸畢豆。及油麻餅。并作
T2227_.61.0404b04: 團食。皆不應喫。一切毘那夜迦所愛之食。
T2227_.61.0404b05: 及供養殘食油麻粳米豆粥。及以乳粥。所
T2227_.61.0404b06: 被驀食。或被觸食。皆不應食。又大神
T2227_.61.0404b07: 力陀羅尼經云。護三業淨。有二種護。何等
T2227_.61.0404b08: 爲二。一外護。二内護。言外護者。不得食
T2227_.61.0404b09: 我世尊殘食。不得食一切賢聖殘食。不得
T2227_.61.0404b10: 食一切鬼神殘食。不得食師僧父母殘食。
T2227_.61.0404b11: 不得食一切衆人殘食。又不得食國王官
T2227_.61.0404b12: 人殘食。不共衆人傳器而食。亦不得食
T2227_.61.0404b13: 毘那夜迦鬼魔之食。毘那夜迦食者。若麺裏
T2227_.61.0404b14: 物蒸煮燒熟歡喜團等。皆不得食。若食此
T2227_.61.0404b15: 食。於三昧力不得成就。若一切人畜生産
T2227_.61.0404b16: 處。不得往到。亦不得食。諸死亡家。十惡
T2227_.61.0404b17: 家。沽酒家。五辛家。埋死人家。賣凶具家。
T2227_.61.0404b18: 不淨人家。婬女家。造經像家。皆不得往。亦
T2227_.61.0404b19: 不得食。諸不淨人。看他産人。捉死屍人。
T2227_.61.0404b20: 截割衆生身肉之人。如是等人。皆不得近
T2227_.61.0404b21: 與身相觸。亦勿交往。此名外護清淨之法
T2227_.61.0404b23: 所制。隨事不同。各隨其制。亦是依法制
T2227_.61.0404b24: 也。文中如字隨也。行者所食隨依教制。是
T2227_.61.0404b25: 故云也
T2227_.61.0404b26: 經。具如是者下至勝事同伴 釋曰。三明
T2227_.61.0404b27: 結示也。亦分爲二。初明結示同伴。後結示
T2227_.61.0404b28: 福徳。此即初也
T2227_.61.0404b29: 經。第三同伴下至如前説 釋曰。二結示
T2227_.61.0404c01: 第三同伴。福徳亦然。相望初二。以爲第三。
T2227_.61.0404c03: 知識。而有三種。謂外護。同行。教授。今此所
T2227_.61.0404c04: 説同伴者。是爲何等善知識耶。答。今經所
T2227_.61.0404c05: 説。不局一隅。該攝三種。倶爲同伴也。問。
T2227_.61.0404c06: 若爾者。此品所演而有三種同伴。謂具相。
T2227_.61.0404c07: 闕相。展轉。何等是爲外護等耶。答。於今三
T2227_.61.0404c08: 種而具外護等三。問。其一具三者。其道理
T2227_.61.0404c09: 如何。答。今此同伴者。能營理所須。亦更相
T2227_.61.0404c10: 策發。兼指授所闕。是故一具彼三也。故説
T2227_.61.0404c11: 具相同伴。文云。善知行者所須次第。不待
T2227_.61.0404c12: 言教。隨有所求。知時即送。此即營理所須
T2227_.61.0404c13: 外護義也。又云。善解分別明王眞言。常須
T2227_.61.0404c14: 念誦。所持眞言與行者同。兼明結果護身
T2227_.61.0404c15: 等法。得如是伴。則速成就。此即更相策發
T2227_.61.0404c16: 同行義也。又云。善解眞言印曼荼羅供養次
T2227_.61.0404c17: 第諸餘法則。又云。若欲成就諸餘等藥。爲
T2227_.61.0404c18: 作強縁。此即有教授義也。問。約具相同
T2227_.61.0404c19: 伴。其義且爾。然於闕相及以展轉。其理如
T2227_.61.0404c20: 何。答。約闕相同伴。亦有文義也。其文云。其
T2227_.61.0404c21: 福徳伴。半月半月與持誦者而作灌頂及以
T2227_.61.0404c22: 呼摩。隨時所辨香花燃燈。乃至云隨所爲。
T2227_.61.0404c23: 竝須助作。此即外護文義也。又云。行者毎
T2227_.61.0404c24: 日持誦之時。及所行事時。有時忘失。其福徳
T2227_.61.0404c25: 伴。隨所見處。相助作之。使令周備。此即同
T2227_.61.0404c26: 行策發義也。又云。若誦持者有所虧失。其
T2227_.61.0404c27: 福徳伴。依於經法。以理教誨。勿法有關。此
T2227_.61.0404c28: 是教授義也。展轉同伴文云。第三同伴。福徳
T2227_.61.0404c29: 亦然。一如前説。當知。此伴如前亦具三種
T2227_.61.0405a01: 義也。又問。今如所説。若不應喫一切毘那
T2227_.61.0405a02: 夜迦所愛之食者。何故彼儀軌云。其所獻食。
T2227_.61.0405a03: 必須自食始得氣力。豈不損失悉地法耶。
T2227_.61.0405a04: 答。此義至下品應當解釋也
T2227_.61.0405a05:擇處品第五
T2227_.61.0405a06: 擇者謂簡擇也。處者謂方處也。上諸品中。既
T2227_.61.0405a07: 説所持法及修行人已。若不得勝處。焉得
T2227_.61.0405a08: 速成就。於彼方處而有多種。又約三部等
T2227_.61.0405a09: 分別處所。故云擇處品也
T2227_.61.0405a10: 經。復次演説持誦眞言成就處者 釋曰。今
T2227_.61.0405a11: 此一品。是大段第二明持誦之方處。即答
T2227_.61.0405a12: 云何方所爲勝處問意也。分文爲三。初明
T2227_.61.0405a13: 標説。二明廣説方處。三明於三部等分別
T2227_.61.0405a14: 處所。是即初也。若欲持誦速得悉地者。應
T2227_.61.0405a15: 擇方處。是故次説成就處也
T2227_.61.0405a16: 經。住何方地速得成就 釋曰。從此以下。二
T2227_.61.0405a17: 明廣説方處。分文亦二。初欲説而徴起。
T2227_.61.0405a18: 後廣説方處。此即初也。如來成道降魔處等
T2227_.61.0405a19: 以爲地也。故經文云佛轉法輪處。佛涅槃
T2227_.61.0405a20: 處等。復佛經行所至之國。以爲方也。故文
T2227_.61.0405a21: 云。或佛經行所至之國。如是之方。速得成
T2227_.61.0405a22: 就。若依此義。方廣地狹。又方必有地。地必
T2227_.61.0405a23: 有方故云方地。故經文云尼連禪河其地
T2227_.61.0405a24: 方所速得成就也
T2227_.61.0405a25: 經。佛所得道下至一一廣明 釋曰。二明
T2227_.61.0405a26: 廣説方處也。文亦爲二。初廣説方處也。次
T2227_.61.0405a27: 既得如是上妙處所下。二明簡擇地中穢惡。
T2227_.61.0405a28: 此即初也。初説方處。略有三十七勝處。初
T2227_.61.0405a29: 謂佛所得道降四魔處。然此得道降魔是
T2227_.61.0405b01: 雖二相而不異處。故以爲一勝處。又尼連
T2227_.61.0405b02: 禪河在菩提樹邊故爲一處。故中阿含五
T2227_.61.0405b03: 十六羅摩經云。佛在鹿母堂。告諸比丘。有
T2227_.61.0405b04: 二種求。一者聖求。二非聖求。聖求者。安隱涅
T2227_.61.0405b05: 槃。我爲童子時。年始十九。往阿羅羅迦摩
T2227_.61.0405b06: 羅所。問言。依汝法行梵行可不。答言。無
T2227_.61.0405b07: 不可。云何此法自知證。仙言。我度識處得
T2227_.61.0405b08: 無所有處。即往遠離處。修證得已。更往仙
T2227_.61.0405b09: 所。述己所得。仙問。汝已證無所有處耶。我
T2227_.61.0405b10: 之所得汝亦得耶。即共領衆。又自念。此法
T2227_.61.0405b11: 不趣智慧不趣涅槃。寧可更求安隱處
T2227_.61.0405b12: 耶。是故更往欝陀羅羅摩子所云。我欲於
T2227_.61.0405b13: 汝法中學。彼答無不可。問曰。知自證耶。
T2227_.61.0405b14: 答。我度無所有處得非想定。我久證得。便
T2227_.61.0405b15: 修得之。乃至領衆等。復念言。此法不至涅
T2227_.61.0405b16: 槃。即往象頭山鞸羅梵志村尼連禪河邊。誓
T2227_.61.0405b17: 不起。即得無上安隱涅槃。道品成就。四智
T2227_.61.0405b18: 具足。法花云。如來爲太子時。出於釋城。去
T2227_.61.0405b19: 伽耶城不遠坐於道場。得成阿耨多羅三
T2227_.61.0405b20: 藐三菩提。言伽耶者。山名。即象頭山。城
T2227_.61.0405b21: 近此山。故名伽耶城也。彼經既云往尼連
T2227_.61.0405b22: 禪河邊。誓不起。即得涅槃。道品成就。四智
T2227_.61.0405b23: 具足。故云尼連禪河與菩提樹竝是一處
T2227_.61.0405b24: 也。法花意。亦准知之。言沂岸者。沂魚衣反。
T2227_.61.0405b25: 淮沂也。沂水出泰山。蓋懸也。岸魚韓反。水
T2227_.61.0405b26: 望涯泗而高曰岸也。涯後而水深者爲岸
T2227_.61.0405b27: 也。意云。彼尼連禪河。猶如此間沂水高岸。
T2227_.61.0405b28: 而無諸難。速得悉地。衆魔不能爲障。所求
T2227_.61.0405b29: 無不成就。故爲勝也。二佛轉法輪處。三佛
T2227_.61.0405c01: 涅槃處。四佛所生處。皆是大威徳諸天常所
T2227_.61.0405c02: 護持。故法驗易成也。一行和尚云。若人已
T2227_.61.0405c03: 發菩提心。即是諸佛生地。亦是得道。轉法
T2227_.61.0405c04: 輪。般涅槃處。亦是久住其中。以四威儀廣
T2227_.61.0405c05: 利衆生之處。雖未聞祕藏。但得三乘共行
T2227_.61.0405c06: 處。亦名吉祥。謂觀察性空無相無作。無有
T2227_.61.0405c07: 我人衆生壽者。此是二乘成道入涅槃處。亦
T2227_.61.0405c08: 是種種本生。經菩薩棄捨身命。學波羅蜜
T2227_.61.0405c09: 處。皆可就中作曼荼羅。復次自謂已得涅
T2227_.61.0405c10: 槃。生滅度想。是聲聞辟支佛所遊地分。若
T2227_.61.0405c11: 不得一向求菩提人。即應平治此中畫
T2227_.61.0405c12: 作悲生曼荼羅也。五佛所説勝處。謂如仙人
T2227_.61.0405c13: 住山世尊記説。於中易所得道之類是也。
T2227_.61.0405c14: 六菩薩所説勝處。七乃至十四。佛八大塔。
T2227_.61.0405c15: 言八塔者。謂安置佛舍利塔也。若准付法
T2227_.61.0405c16: 藏分法。先爲三分。謂人･天･海。人中一分。復
T2227_.61.0405c17: 分爲八。阿含亦爾。故長阿含云。佛涅槃後。
T2227_.61.0405c18:
尸國諸末羅衆。波波國諸末梨衆。遮羅國
T2227_.61.0405c19: 諸跋離衆。摩伽陀國諸拘梨民衆。毘提國諸
T2227_.61.0405c20: 波羅門衆。迦維羅國諸釋種衆。毘舍離國諸
T2227_.61.0405c21: 離車衆。摩竭國阿闍世王衆。於尸城各
T2227_.61.0405c22: 求舍利分。乃至彼城王不肯分付。時香姓
T2227_.61.0405c23: 婆羅門。而喩衆人。即分舍利。以爲八分。瓶
T2227_.61.0405c24: 塔第九。灰塔第十。生存時髮。天持上天。起
T2227_.61.0405c25: 塔供養。有餘灰者。畢鉢羅樹人。起塔供
T2227_.61.0405c26: 養。諸國各於本國起塔。而今此經。且明人
T2227_.61.0405c27: 界八大塔處。以爲勝處。瓶灰兩塔。及出家
T2227_.61.0405c28: 塔等。亦是勝處。彼天及海是異界。故且不説
T2227_.61.0405c29: 之。應云是亦勝處也。大乘本生心地觀經
T2227_.61.0406a01: 第一云。又此光中。影現如來不可思議八大
T2227_.61.0406a02: 寶塔。娑羅國淨飯王宮生處寶塔。摩伽陀
T2227_.61.0406a03: 國伽耶城邊菩提樹下成佛寶塔。婆羅捺國
T2227_.61.0406a04: 鹿野園中初轉法輪度人寶塔。舍衞國中給
T2227_.61.0406a05: 孤獨園與諸外道六月論議得一切智聲名
T2227_.61.0406a06: 寶塔。安達羅國曲女城邊昇忉利天爲母説
T2227_.61.0406a07: 法。共梵天王及天帝釋十二萬衆。從三十
T2227_.61.0406a08: 三天現三道寶階下閻浮時。神異寶塔。摩
T2227_.61.0406a09: 竭陀國王舍城邊耆闍崛山説大般若法花
T2227_.61.0406a10: 一乘心地經等大乘寶塔。毘舍離國菴羅衞
T2227_.61.0406a11: 林維摩長者不可思議現疾寶塔。尸那國
T2227_.61.0406a12: 跋提河邊娑羅林中圓寂寶塔。如是八塔。大
T2227_.61.0406a13: 聖化儀人天有情所歸依處。供養恭敬爲成
T2227_.61.0406a14: 佛因。如是音聲及諸塔影而於三世難思議
T2227_.61.0406a15: 事。悉皆影現大光明中。即偈頌曰。淨飯王宮
T2227_.61.0406a16: 生處塔。菩提樹下成佛塔。鹿野園中法輪塔。
T2227_.61.0406a17: 給孤獨園名稱塔。曲女城邊寶階塔。耆闍崛
T2227_.61.0406a18: 山般若塔。菴羅衞林維摩塔。娑羅林中圓寂
T2227_.61.0406a19: 塔。如是世尊八寶塔。諸天龍神常供養也。如
T2227_.61.0406a20: 來所現八箇大塔。亦是八塔。義意可知。義
T2227_.61.0406a21: 釋云。如西方八塔及三乘聖衆遺迹甚多。皆
T2227_.61.0406a22: 是大威徳諸天常所護持瞻禮。猶如般若經
T2227_.61.0406a23: 所在之處。諸小鬼輩不敢停留。故法驗易成
T2227_.61.0406a24: 也。十五名山多諸林木花果泉水。彼義釋
T2227_.61.0406a25: 云。諸勝處中。最以山林爲上。雖重巖衆
T2227_.61.0406a26: 峯端嚴幽寂。若無花果流泉人所不樂。則
T2227_.61.0406a27: 衆縁多闕。亦不堪任。故須有種種名花甘
T2227_.61.0406a28: 實。兼有清泉池。情所愛悦之處。則是佛所
T2227_.61.0406a29: 稱歎。可作漫荼羅事業也。復次淨菩提心。
T2227_.61.0406b01: 安住諦理。堅固不動。八方大風不能震搖。
T2227_.61.0406b02: 大悲方便花果。處處珍布。常流淨法。利樂
T2227_.61.0406b03: 衆生。最是佛所稱歎。好作曼荼羅處也。十
T2227_.61.0406b04: 六有蘭若。多諸花果。渠水交流也。十七有
T2227_.61.0406b05: 蘭若。多諸糜鹿。無人採捕。復無諸惡獸。麋
T2227_.61.0406b06: 字莫悲反。鹿屬也。一曰老也。採倉宰反。取
T2227_.61.0406b07: 也。捕蒲布反。捕猶逐索之也。取也。熊胡
T2227_.61.0406b08: 弓反。獸似豕。山居冬蟄。其掌似人掌也。羆
T2227_.61.0406b09: 鄙宜反。似熊而黄白長頭高脚。猛憨多力。今
T2227_.61.0406b10: 文意。謂無此等類以爲勝處也。十八無大
T2227_.61.0406b11: 寒復無大熱。其處宜人。十九山傍。二十山
T2227_.61.0406b12: 峯頂爲獨高臺。二十一山復如上三處。復
T2227_.61.0406b13: 有流水以爲好處。二十二復有勝處。青草
T2227_.61.0406b14: 遍地。多諸樹花。中有其木。堪作護摩。二
T2227_.61.0406b15: 十三安置舍利塔前。二十四於山中安舍
T2227_.61.0406b16: 利處。二十五四河邊。謂從阿那婆答多池
T2227_.61.0406b17: 所流出四大河。池東面銀牛口流出殑伽河。
T2227_.61.0406b18: 南面金象口流出信度河。西面瑠璃馬口流
T2227_.61.0406b19: 出縛芻河。北面頗胝師子口流出徒陀河。
T2227_.61.0406b20: 大地菩薩以願力故。化爲彼池龍王。於中
T2227_.61.0406b21: 潜宅。出清冷水。給繼瞻部州。故四河邊以
T2227_.61.0406b22: 爲勝處也。二十六有蘭若。種種林木茂飾
T2227_.61.0406b23: 嚴麗。無多人處。前蘭若處多諸花菓。今此
T2227_.61.0406b24: 蘭若雖無花菓。而諸林木茂飾嚴麗。無多
T2227_.61.0406b25: 人處。以爲異也。二十七寒林烟不絶處。謂
T2227_.61.0406b26: 除蘭若。更有
欝樹林。樹下寒冷。烟雲時
T2227_.61.0406b27: 時出現。而似有靈跡。是爲寒林烟不絶處
T2227_.61.0406b29: 大池邊。謂清池沼多。有水生諸花。人與非
T2227_.61.0406c01: 人。咸所愛樂。三十往曾有多牛居處。義釋
T2227_.61.0406c02: 云。西方聚落。牧牛共在一處。去村或十里
T2227_.61.0406c03: 五里。既積多時。牛屎尿遍地重積。梵俗亦
T2227_.61.0406c04: 以爲淨。雖然須牛移去。若牧牛見在。亦不
T2227_.61.0406c05: 可作也。三十一逈獨大樹之下。神靈所依。
T2227_.61.0406c06: 日影不轉。三十二多聚落一神祠處。亦是清
T2227_.61.0406c07: 潔故。三十三十字大路之邊。三十四龍池邊。
T2227_.61.0406c08: 三十五佛經行所至之國。三十六但有國土
T2227_.61.0406c09: 人民。信順恭敬三寶。弘揚正法。三十七有
T2227_.61.0406c10: 國土。多諸仁衆。皆具慈悲。恭敬三寶。及多
T2227_.61.0406c11: 仁慈國。諸天加護。地祗歡喜。是故於所修
T2227_.61.0406c12: 法無有障礙。速得悉地。故爲勝地。如上所
T2227_.61.0406c14: 經。既得如是上妙處所下至一一廣明 釋
T2227_.61.0406c15: 曰。二明簡擇地中穢惡瓦礫等物。瓦謂碎瓦。
T2227_.61.0406c16: 礫謂礫石。所言等者。謂除去破器髑髏毛髮
T2227_.61.0406c17: 糠糟灰炭刺骨朽木等。及蟲蟻蜣蜋毒螫之
T2227_.61.0406c18: 類。等取如是故云等也。若依玉呬坦跢羅
T2227_.61.0406c19: 經更明地相者。謂於高下及有荊蕀碎髑
T2227_.61.0406c20: 髏片近岸埆坎枯井枯池饒有樹根及有
T2227_.61.0406c21: 蟲窠醎
炭灰饒石瓦礫自然乾土竝髮蟲
T2227_.61.0406c22: 饒如是等地應可遠離。於一切事諸曼荼羅。
T2227_.61.0406c23: 於平正地清淨潤澤離如前過。於東北方。
T2227_.61.0406c24: 其地少下。如是等處。作曼荼羅。入爲吉
T2227_.61.0406c25: 祥。先掘其地。深量一肘。還以其土而填其
T2227_.61.0406c26: 處。土若餘勝。當知好處。必得成就。若反此
T2227_.61.0406c27: 者。及有前過。即不應作。若強作者。非但
T2227_.61.0406c28: 不成。亦損已身。復有其地。無有如前過。
T2227_.61.0406c29: 周邊有水。速得成就。無水不吉。或有處
T2227_.61.0407a01: 所。地無前過。周邊有樹豐足。花果枝葉欝
T2227_.61.0407a02: 茂足有乳樹。作曼荼羅。亦爲吉祥地。具諸
T2227_.61.0407a03: 徳周匝有樹。近有流水。此地最勝。文意准
T2227_.61.0407a04: 知。曼荼羅品者。泛指諸教法。謂於諸眞言
T2227_.61.0407a05: 祕密教法。造作曼荼羅品類之中。一一廣
T2227_.61.0407a06: 明除去地中穢惡等事。是故云曼荼羅品
T2227_.61.0407a07: 一一廣明也
T2227_.61.0407a08: 經。如悉地法善須分別三部處所 釋曰從
T2227_.61.0407a09: 此以下。三明於三部等分別處所也。於
T2227_.61.0407a10: 中爲四。初分別三部處所。二明三法處所。
T2227_.61.0407a11: 三明三法上中下成就處所。四明結示。此即
T2227_.61.0407a12: 初也。今依彼經釋此等文。於八大塔及大
T2227_.61.0407a13: 聖迹。應作佛部中無能勝等諸勝上曼荼羅。
T2227_.61.0407a14: 於蓮池邊。應作蓮花中部善住等諸勝上曼
T2227_.61.0407a15: 荼羅。於山頂上。應作金剛部中辟縛等諸
T2227_.61.0407a16: 勝上曼荼羅。今略示旨。廣如餘文
T2227_.61.0407a17: 經。復須分別扇底迦法補瑟徴迦法阿毘遮
T2227_.61.0407a18: 嚕迦法 釋曰。二明三法處所。若作息災。
T2227_.61.0407a19: 當白色地作曼荼羅。若作増益。於赤黄地
T2227_.61.0407a20: 作曼荼羅。若作降伏。於黒色地作曼荼羅。
T2227_.61.0407a21: 於山頂上或牛居之處。或於制底。或有佛
T2227_.61.0407a22: 堂。有舍利者。如是等處。即作息災曼荼羅
T2227_.61.0407a23: 法。於恒河邊。或於蓮池邊。或於坦禪上。或
T2227_.61.0407a24: 於海邊。應作増益曼荼羅事。或在於其
T2227_.61.0407a26: 閑處。或於空室。或於棄穢之處。應作降伏
T2227_.61.0407a27: 曼荼羅事
T2227_.61.0407a28: 經。如是三法復須分別上中下成法 釋曰。
T2227_.61.0407a29: 三明三法上中下成就處所也。於八大塔及
T2227_.61.0407b01: 與聖迹。或意樂處。或於清淨之處。或於山
T2227_.61.0407b02: 頂如是處。應作上成就曼荼羅。於開敷蓮
T2227_.61.0407b03: 花池中鵝雁遊戲側近之處。應作求財及餘
T2227_.61.0407b04: 富貴諸吉祥成就曼荼羅。於高山上。或於山
T2227_.61.0407b05: 側。或於山谷。或於山峯。或於巖窟。如是等
T2227_.61.0407b06: 處。爲成入修羅宮故。應作下等金剛曼
T2227_.61.0407b07: 荼羅。於龍池邊。或於山峯。或於神廟。如是
T2227_.61.0407b08: 之處。爲欲碎伏所著鬼魅之者。應作金剛
T2227_.61.0407b09: 鉤曼荼羅。於大道衢上。或於制底。或執金
T2227_.61.0407b10: 剛前。如是等處。爲辟除著毘那夜迦者
T2227_.61.0407b11: 故。應作軍荼利忿怒曼荼羅。又下奉請成就
T2227_.61.0407b12: 品云。若上成就於山上作。若中成就於池
T2227_.61.0407b13: 邊作。若下成就隨處而作。或與眞言相應
T2227_.61.0407b14: 處作。若不作此處作。成就稍遲。於有舍
T2227_.61.0407b15: 利骨制底之中。作一切内法眞言。皆得成
T2227_.61.0407b16: 就。佛生處等八大制底。成就之中而最爲上。
T2227_.61.0407b17: 然於菩提道場無一切難。能與成就相應。
T2227_.61.0407b18: 魔王尚於彼處不然其難。況餘諸類。是
T2227_.61.0407b19: 故一切眞言決定成就。凡是猛利成就於塚
T2227_.61.0407b20: 間作。或於空室。或於一神獨居之廟。或逈
T2227_.61.0407b21: 獨樹下。或於河邊。當作成就。若欲成就女
T2227_.61.0407b22: 藥叉者。於林間作。若欲成就龍王法。若
T2227_.61.0407b23: 於泉邊作。若欲成就富貴法者。於屋上
T2227_.61.0407b24: 作。若欲成就使者法時。於諸人民集會處
T2227_.61.0407b25: 作。若欲成就入諸穴法。於窟中作。此是
T2227_.61.0407b26: 祕密分別成就之處。文意可悉
T2227_.61.0407b27: 經。即於是處隨心所宜淨塗灑掃作諸事業
T2227_.61.0407b28: 速得成就悉地之法 釋曰。四明結示也。
T2227_.61.0407b29: 於三部三法上中下。各有所樂。隨其所欲
T2227_.61.0407c01: 作諸事業。故云隨心所宜等也。或若不獲
T2227_.61.0407c02: 如上勝處。即應隨得之處作曼荼羅。難
T2227_.61.0407c03: 得具足勝上之處。是故但於平正潤澤。於
T2227_.61.0407c04: 東北
側近水餘及有樹林意所樂處。離
T2227_.61.0407c05: 其池邊。亦無障難。如是之處。作曼荼羅。
T2227_.61.0407c06: 皆得成就。若於聖迹牛所居處。於巖崛中
T2227_.61.0407c07: 及山頂上。先所淨地。亦於屋上并與石上。
T2227_.61.0407c08: 或制底邊。及於坦禪上諸江河邊。如是之處
T2227_.61.0407c09: 作曼荼羅者。不須堀地及以治打。勿疑
T2227_.61.0407c10: 高下等過。隨其地勢掃治灑水。手按其地。
T2227_.61.0407c11: 及誦眞言。即成清淨。或於作曼荼羅處。
T2227_.61.0407c12: 有其地過不得除者。但以眞言而作清
T2227_.61.0407c13: 淨。亦得成就。若作急速之事作曼荼羅。
T2227_.61.0407c14: 及作辟除鬼魅所著。并與自身灌頂曼荼
T2227_.61.0407c15: 羅者。勿須細問其地。隨宜而作。都以枳
T2227_.61.0407c16: 利枳利忿怒眞言持誦。香水先灑其地。及灑
T2227_.61.0407c17: 亦淨以爲淨地。若作佛部中無能勝等曼荼
T2227_.61.0407c18: 羅者。應以最勝佛頂眞言作淨法。若作蓮
T2227_.61.0407c19: 花部曼荼羅者。應以吉祥明或以悉濕囀
T2227_.61.0407c21: 者。應以軍荼利忿怒眞言作淨地法。其最
T2227_.61.0407c23: 於本部是其能辨諸事。是故於一切事
T2227_.61.0407c24: 用此眞言。一切事者。謂淨地法。及以護身。
T2227_.61.0407c25: 加被弟子。辟除諸難。請淨香等。於此等事
T2227_.61.0407c26: 悉皆通用。或依本法所説。應當用之。或觀
T2227_.61.0407c27: 其國及以時節并有利益。或觀其時有難無
T2227_.61.0407c28: 難及弟子渇仰之心簡擇時日等。具如彼
T2227_.61.0407c29: 經也。問。經云。阿字門一切諸法本不生故。
T2227_.61.0408a01: 若准此義。於一切處應修眞言。何故今苦
T2227_.61.0408a02: 棄捨惡處。擇取好處。豈非執著耶。答。今
T2227_.61.0408a03: 就二門而顯此義。一者道理。謂因縁道理。
T2227_.61.0408a04: 二者根機。謂行者根機。問。所以約因縁道
T2227_.61.0408a05: 理。擇求勝處者如何。答。所以諸法本不生
T2227_.61.0408a06: 者。由因縁合所生。若不和合。諸法不成。
T2227_.61.0408a07: 若因縁合。諸法得生。故簡擇勝處。顯本不
T2227_.61.0408a08: 生。問。若云本不生者。直爾默坐。應契本
T2227_.61.0408a09: 理。何爲擇求因縁和合。更得合生。豈不
T2227_.61.0408a10: 違背本極理耶。答。若不依因縁合者。即
T2227_.61.0408a11: 是外道邪見斷空。是故必用因縁和合。顯
T2227_.61.0408a12: 本不生也。問。若爾者。直爾默坐。應觀因縁
T2227_.61.0408a13: 和合生。故諸法本不生。何爲更擇勝處耶。
T2227_.61.0408a14: 答。若不擇勝處。既闕因縁。何得顯示因
T2227_.61.0408a15: 縁合生。故本不生故必擇勝處。應得持念。
T2227_.61.0408a16: 又問。假使擇得勝處。直爾觀因縁合故諸
T2227_.61.0408a17: 法不生者。速得成就大悉地耶。答。依隨
T2227_.61.0408a18: 阿闍梨被授三密加持者。直爾修此觀。必
T2227_.61.0408a19: 得速成大悉地故也。若未被教授者。不
T2227_.61.0408a20: 能速成就大悉地也。問。此人既觀極理不
T2227_.61.0408a21: 生。何故速不成就耶。答。譬如雖知竹林
T2227_.61.0408a22: 有火。而若未解鑚取法者。火難可得。彼
T2227_.61.0408a23: 人亦爾。雖解極理。而未受學三密祕術故。
T2227_.61.0408a24: 不可速成大悉地也。二問約行者根機其
T2227_.61.0408a25: 意如何。答。於修行人有三根異。若上根觸
T2227_.61.0408a26: 處應修。若中下輩必須勝處。問。修眞言
T2227_.61.0408a27: 者。是神通乘機。應云咸是上根。何故今云
T2227_.61.0408a28: 三根異耶。答。所言上者。比況餘教以爲上
T2227_.61.0408a29: 根。彼三乘教。經歴三無數劫。希得成佛。故
T2227_.61.0408b01: 今此祕教。不歴劫數。速成佛故。應云今教
T2227_.61.0408b02: 三根咸是上根也。問。若爾縁何等義今立
T2227_.61.0408b03: 三根異耶。答。備縁方進。是爲中下。闕縁
T2227_.61.0408b04: 而進。是爲上也。問。若約根機分三品者。
T2227_.61.0408b05: 於祕密教亦分三品耶。答。此義不爾。何
T2227_.61.0408b06: 者。教常是速疾神通乘。但以根機成三根
T2227_.61.0408b07: 別也。問。根既有三品。乘豈無遲鈍耶。答。
T2227_.61.0408b08: 此義亦不然。何者。根分三品者。只在未
T2227_.61.0408b09: 乘神通乘前。若乘乘已。倶能速超二死大
T2227_.61.0408b10: 海。同得到於常寂内院法界宮也
T2227_.61.0408b11:持眞言法品第六
T2227_.61.0408b12: 持者持誦。謂能持也。眞言者金口所吐。謂所
T2227_.61.0408b13: 持也。法者。法則。即持眞言儀式法則也。今
T2227_.61.0408b14: 此品中。廣説應作及不應作二種法則。令持
T2227_.61.0408b15: 誦者速成悉地。故云持眞言法品也
T2227_.61.0408b16: 經。復次廣説制持眞言儀式法則 釋曰。今
T2227_.61.0408b17: 此一品。第四明正持眞言相。即答三問。謂
T2227_.61.0408b18: 云何眞言速成就。云何調伏相。云何誦眞言
T2227_.61.0408b19: 方便之次第。今就文分爲三。初標。次若有
T2227_.61.0408b20: 智者下。二明持誦眞言相。次常依本戒下。
T2227_.61.0408b21: 三明總結也。就初亦二。初明標廣説。後明
T2227_.61.0408b22: 標速成就。是即初也
T2227_.61.0408b23: 經。若依此式不久當獲一切成就 釋曰。此
T2227_.61.0408b24: 即二明標速成就也。此儀式法則通於三
T2227_.61.0408b25: 部用。若不違法則。必得成就。故云不久當
T2227_.61.0408b26: 獲一切成就也
T2227_.61.0408b27: 經。若有智者持諸眞言 釋曰。從此以下。二
T2227_.61.0408b28: 明持誦眞言相。分文爲三。初明眞言速
T2227_.61.0408b29: 成就相。即是答云何眞言速成就也。次若欲
T2227_.61.0408c01: 求大悉地成就下。二明調不調伏相。是即答
T2227_.61.0408c02: 云何調伏相也。次若求悉地當須三時洗浴
T2227_.61.0408c03: 下。三正明持眞言相。是即答云何誦眞言
T2227_.61.0408c04: 方便之次第也。就初爲二。初標擧持誦人。
T2227_.61.0408c05: 後廣明速成就相。此即初也。若不擧學三
T2227_.61.0408c06: 密。以爲無智人。若持眞言者。必備此大智。
T2227_.61.0408c07: 故稱有智也
T2227_.61.0408c08: 經。先斷瞋恚 釋曰。從此以下。二廣明速
T2227_.61.0408c09: 成就相也。若不解法式。雖修祕密法。而
T2227_.61.0408c10: 不速成就。如服貴藥不知禁忌藥力難
T2227_.61.0408c11: 得。是故先廣説應作及不應作。爲持誦者
T2227_.61.0408c12: 以爲法則也。就中作十八對。消釋經文。初
T2227_.61.0408c13: 瞋人慢法對。乃至第十八内衣外衣對。此
T2227_.61.0408c14: 即初也。分文爲二。初明不應瞋人。次於
T2227_.61.0408c15: 諸眞言下。二明於法不應檀意就初亦三。
T2227_.61.0408c16: 初總明斷瞋恚。次別明制瞋恚。此即初也。
T2227_.61.0408c17: 凡持眞言者。於情非情不應生瞋。若於此
T2227_.61.0408c18: 等生瞋恚者。生法二忍爲障礙。故也
T2227_.61.0408c19: 經。乃至天神大應生瞋 釋曰。二別明制瞋
T2227_.61.0408c20: 恚。此亦爲二。初明莫瞋天神。次明莫瞋
T2227_.61.0408c21: 餘持眞言者。此即初也。天者。書云。天尊地
T2227_.61.0408c22: 卑。有天地。然後萬物生也。尊而居之。則
T2227_.61.0408c23: 稱皇天。元氣廣大。則稱昊天。仁覆愍下。
T2227_.61.0408c24: 則稱昊天。自上臨下。則稱上天。據遠視
T2227_.61.0408c25: 之。則稱蒼天也。神謂乃聖乃神乃武乃文。
T2227_.61.0408c26: 又幽明不測。謂之神也。又神者。精靈之妙
T2227_.61.0408c27: 也。細而言之。則天神曰神。地神曰祗。人神
T2227_.61.0408c28: 曰鬼。又是百物之精也。今謂。天者上界諸
T2227_.61.0408c29: 天也。神者地上祗也。又天神者五類諸天
T2227_.61.0409a01: 也。五類者。上界四天。住虚空四天。遊虚空四
T2227_.61.0409a02: 天。地居有四天。居地底四天也。一一類有四
T2227_.61.0409a03: 天。總有二十。并后復有五類。如是等類。總
T2227_.61.0409a04: 爲天神。又一切諸佛菩薩聲聞縁覺等。以爲
T2227_.61.0409a05: 天神。皆悉是聖。咸共尊故。如諸天神覆護
T2227_.61.0409a06: 一切。若瞋彼者。既以違恩。是故制之
T2227_.61.0409a07: 經。亦不瞋嫌餘持眞言者。釋曰。二明莫
T2227_.61.0409a08: 瞋餘持眞言者也。餘持眞言者。與我同道。
T2227_.61.0409a09: 若生瞋者。既以背親。何況損失菩薩廣濟。
T2227_.61.0409a10: 故制之也
T2227_.61.0409a11: 經。於諸眞言下至而分別之 釋曰。二明
T2227_.61.0409a12: 於法不應檀意。於中亦二。初明不檀意。
T2227_.61.0409a13: 次明應生敬重。此即初也。凡所修法須
T2227_.61.0409a14: 隨阿闍梨諮詢禀受。然後修習。如何擅意
T2227_.61.0409a15: 而分別之。若爾者神驗難得。具如下説也。
T2227_.61.0409a16: 檀視戰反專也。禮記不敢擅重事是也
T2227_.61.0409a17: 經。於諸眞言及以法則深生敬重 釋曰。二
T2227_.61.0409a18: 明應生敬重也。諸眞言法。是諸佛師。故
T2227_.61.0409a19: 應敬重。故餘經云諸佛所師所謂法也
T2227_.61.0409a20: 經。於諸惡人善須將護 釋曰。二明護惡敬
T2227_.61.0409a21: 善對也。分文爲二。初明將護惡人。次阿闍
T2227_.61.0409a22: 梨下。二明應敬善人也。初亦爲二。初明
T2227_.61.0409a23: 將護惡人。次明將護之由。此即初也
T2227_.61.0409a24: 經。何以故能障大事及壞彼故 釋曰。二明
T2227_.61.0409a25: 將護之由。文意可知也
T2227_.61.0409a26: 經。於阿闍梨所下至分別惡想 釋曰。二明
T2227_.61.0409a27: 應敬善人也。文亦爲二。初明莫見愆過。
T2227_.61.0409a28: 次擧有過以況無過。此即初也。於阿闍梨
T2227_.61.0409a29: 而有凡聖。若伺惡者。於佛世尊尚見愆過。
T2227_.61.0409b01: 若求善者於一闡提而見有善。故於阿闍
T2227_.61.0409b02: 梨不令見愆過。愆字去連反。過也失也。故
T2227_.61.0409b03: 般舟三昧經云。於所聞三昧處如世尊。不
T2227_.61.0409b04: 嫌不恚。不見短長。又智論四十九云。菩薩
T2227_.61.0409b05: 因師得菩提。云何不敬。豈有上智高明。於
T2227_.61.0409b06: 師不敬。若不敬師。則失大利。如井無綆
T2227_.61.0409b07: 水無由得。又彼論。問。善師尚不能敬。惡
T2227_.61.0409b08: 師云何能敬而令敬師。答。勿順世法著善
T2227_.61.0409b09: 遠惡。若能開釋深般若者。則盡敬之。不
T2227_.61.0409b10: 念餘惡。不以嚢臭而棄其金。如空中聲
T2227_.61.0409b11: 告波崙言。汝於師所勿念其惡。復師之
T2227_.61.0409b12: 好惡。何預於我。我求法利不求於惡。今
T2227_.61.0409b13: 經意。准彼故引用之。縱見愆過。身業莫生
T2227_.61.0409b14: 三業惡事。驕慢是身惡。亦通意業。驕字憍
T2227_.61.0409b15: 也。嫌恨是意惡。談説即口惡也。心意終不
T2227_.61.0409b16: 分別惡想者。是除前三。更誡餘惡也。身
T2227_.61.0409b17: 口諸惡無不由心。故擧心意。收攝二業。又
T2227_.61.0409b18: 釋。縱見愆過。而於三業莫生驕慢嫌恨等
T2227_.61.0409b19: 惡。擧身攝二。故云身業猶不生等。餘如前
T2227_.61.0409b20: 説也
T2227_.61.0409b21: 經。於過既爾耳況依法耶 釋曰。二擧有
T2227_.61.0409b22: 過。以況無失也。設使於有過師尚諫莫
T2227_.61.0409b23: 見。何況於依法師而見其過。故云於過既
T2227_.61.0409b24: 爾況依法耶
T2227_.61.0409b25: 經。縱懷大怒下至苦治罰 釋曰。第三縛明
T2227_.61.0409b26: 降怨對也。文亦爲二。初明不應縛損明王。
T2227_.61.0409b27: 次明莫作降怨法也。此即初也。文有縛明
T2227_.61.0409b28: 損害治罰等句。如文可知。凡是明王大聖
T2227_.61.0409b29: 智悲之用。憐愍有情。無有彼此。猶如父母
T2227_.61.0409c01: 慈愛赤子。如何以自所持眞言繋縛明王。
T2227_.61.0409c02: 是背恩逆罪故制斷之。問。明王是諸佛菩
T2227_.61.0409c03: 薩大智之用。豈得繋縛耶。答。設使不可縛
T2227_.61.0409c04: 得。於恩徳境而起惡逆。得罪無量。故不應
T2227_.61.0409c05: 作也。問。若不可縛者。何故下文云若終不
T2227_.61.0409c06: 得悉地者治罰本尊耶。答。由惡念故不
T2227_.61.0409c07: 可縛得。若依善事。應得治罰也。問。何故
T2227_.61.0409c08: 其義得然。答。惡違理故。諸佛菩薩不得被
T2227_.61.0409c09: 縛。善順理故。彼大聖衆。必被治罰。問。惡違
T2227_.61.0409c10: 何理。善順何理。而有此義耶。答。本不生
T2227_.61.0409c11: 理。非善非惡。亦善亦惡。然諸佛菩薩。久劫
T2227_.61.0409c12: 證此理。變惡爲善。故不被惡念縛。多時
T2227_.61.0409c13: 起弘誓。薫習心腑。故爲善事被罰。問。若
T2227_.61.0409c14: 修善事。諸佛菩薩應發歡悦。何故今云被
T2227_.61.0409c15: 罰耶。答。實如所徴。必應喜悦。但今於行
T2227_.61.0409c16: 者不顧身命。未與悉地。是故被罰。何者。
T2227_.61.0409c17: 諸佛菩薩相違本誓三昧耶故。問。所以佛
T2227_.61.0409c18: 菩薩衆未與悉地者。必由行者精進未滿。
T2227_.61.0409c19: 何故強罰佛菩薩等。豈不犯罪耶。解釋此
T2227_.61.0409c21: 經。亦復不應作降怨法 釋曰。二明莫作
T2227_.61.0409c22: 降怨法也。若損害他。既違三昧耶。故不應
T2227_.61.0409c23: 作。但除大悲弘誓之所爲也
T2227_.61.0409c24: 經。未曾經於阿闍梨處下至不應授人 釋
T2227_.61.0409c25: 曰。此即第四未受未入對也。分文爲二。初
T2227_.61.0409c26: 明未受不應授。次未曾經入下。二明未入
T2227_.61.0409c27: 亦不授與也。就初亦二。初明未受不應
T2227_.61.0409c28: 授。次雖阿闍梨所下。二明受得亦不可與
T2227_.61.0409c29: 也。初亦爲二。初明未受不應授之由。此
T2227_.61.0410a01: 即初也。夫以。眞言祕法。從初以來。展轉相
T2227_.61.0410a02: 承。師師相次。何無印可。輒得傳授。故云不
T2227_.61.0410a03: 應授人也
T2227_.61.0410a04: 經。所受之人下至復是外道 釋曰。二明
T2227_.61.0410a05: 不應授之由。即無本故。受學之輩。於三部
T2227_.61.0410a06: 法不生敬信。又不隨師學。神祗不感。不
T2227_.61.0410a07: 感之故悉地難得。難得之故。於三寶處
T2227_.61.0410a08: 不生恭敬。是故制之。又同外道諍求名利。
T2227_.61.0410a09: 各立衆多究竟之道。故云是外道也
T2227_.61.0410a10: 經。雖阿闍梨所下至竝不應與 釋曰。二
T2227_.61.0410a11: 明受得亦不可與也。未得傳法位。世尊
T2227_.61.0410a12: 行法。尚不得傳。何況大印眞言等。文意可
T2227_.61.0410a13: 知
T2227_.61.0410a14: 經。未曾經入曼荼羅者亦不授與 釋曰。二
T2227_.61.0410a15: 明未入亦不授與也。已入曼荼羅者。尚不
T2227_.61.0410a16: 可授。何況未入者乎。若爲未入灌頂道場
T2227_.61.0410a17: 之者。説祕密教。是金剛薩埵所不許可故。
T2227_.61.0410a18: 應愼之
T2227_.61.0410a19: 經。不應跳驀下至亦不跳驀 釋曰。此即第
T2227_.61.0410a20: 五驀情驀靈對也。分文爲二。初明不應跳
T2227_.61.0410a21: 驀有情。次又不應踐驀下。二明不應驀有
T2227_.61.0410a22: 靈之物。此即初也。一切有情兩足之類者。是
T2227_.61.0410a23: 上勝之類。謂人天等也。乃至多足者。是下劣
T2227_.61.0410a24: 之輩。謂除人天。所餘有足無足多足等也。
T2227_.61.0410a25: 如是等類。皆有如來金剛界性。未來世中。
T2227_.61.0410a26: 必得菩提。又於此中。或有權現。佛菩薩等。
T2227_.61.0410a27: 隨類訓導。何敢跳驀。故令愼之
T2227_.61.0410a28: 經。又不應踐驀下至竝不＊踐驀 釋曰。二
T2227_.61.0410a29: 明不應驀有靈之物。於中爲三。初明不
T2227_.61.0410b01: 應踐地印。二明不應踐藥草。三明結誡。
T2227_.61.0410b02: 此即初也。諸鎚輪棓杵螺金剛杵等。皆是以
T2227_.61.0410b03: 佛菩薩所執持幖幟之印也。棓捕后反大杖
T2227_.61.0410b04: 也。若地有此等印標及以素成。不合踐驀。
T2227_.61.0410b05: 驀明詐反。上馬也。謂踐驀地印。不應如上
T2227_.61.0410b07: 經。諸餘藥草下至不淨穢處 釋曰。二明
T2227_.61.0410b08: 不應踐藥草也。諸藥草等。有神守護。亦
T2227_.61.0410b09: 是成就悉地之物。是故制之
T2227_.61.0410b10: 經。若樂成就眞言法者應須依制 釋曰。三
T2227_.61.0410b11: 明結誡。如文可知
T2227_.61.0410b12: 經。不應詰難大乘正義 釋曰。此即第六詰
T2227_.61.0410b13: 難諦信對也。分文爲二。初明不應詰難大
T2227_.61.0410b14: 乘正義。次明聞菩薩甚深行應生諦信。此
T2227_.61.0410b15: 即初也。所以不應詰難者。是非凡夫情想
T2227_.61.0410b16: 境界故。故三昧耶戒云。於甚深大乘經典
T2227_.61.0410b17: 不通解事。不應生疑。非凡夫境界故。又
T2227_.61.0410b18: 若好詰難。心地雜亂。月輪難現。若依此義。
T2227_.61.0410b19: 何啻大乘。於小亦然。文且擧大乘耳
T2227_.61.0410b20: 經。若聞菩薩甚深希有不思議行應生諦信
T2227_.61.0410b21: 不懷疑心 釋曰。二明聞菩薩甚深行應
T2227_.61.0410b22: 生諦信。若住不思議解脱菩薩。或行惡法。
T2227_.61.0410b23: 或住善法。或作五逆。或爲闡提。如是等行。
T2227_.61.0410b24: 非凡所測。故云應生諦信不懷疑心也
T2227_.61.0410b25: 經。持眞言人不應與彼別持誦人更相施驗
T2227_.61.0410b26: 釋曰。第七施驗降伏對也。分文爲二。初
T2227_.61.0410b27: 明不應施驗。次明莫作降伏之。此即初也。
T2227_.61.0410b28: 若未得悉地。更相施驗。於所求願。最爲
T2227_.61.0410b29: 難辨。是故所不應作也
T2227_.61.0410c01: 經。若縁小過不應即作降伏之法 釋曰。二
T2227_.61.0410c02: 明莫作降伏也。菩薩廣濟利他爲本。何縁
T2227_.61.0410c03: 小事即作損害。違三昧耶故不應作也
T2227_.61.0410c04: 經。樂成就人不應歌詠言詞調戲 釋曰。第
T2227_.61.0410c05: 八汚口嚴身對也。分文爲二。初明不應
T2227_.61.0410c06: 汚口。次明不應嚴身。此即初也。歌詠者。
T2227_.61.0410c07: 謂唱歌詠詩等也。言詞者。謂巧言美語等
T2227_.61.0410c08: 也。調戲者。謂無益談咲等也。與他語話尚
T2227_.61.0410c09: 汚口業。障於悉地。何況如此等也。若非眞
T2227_.61.0410c10: 言總不用説。是應行處也
T2227_.61.0410c11: 經。爲嚴身好不應塗飾脂粉花鬘 釋曰。二
T2227_.61.0410c12: 明不應嚴身也。脂諸時反。肥凝者也。又膏
T2227_.61.0410c13: 也。粉甫憤反。付面粉也。胡粉脂。和如糊。以
T2227_.61.0410c14: 塗面。䞓粉染使赤。以著頬也。塗身指粉。嚴
T2227_.61.0410c15: 飾花鬘。女人所好。不是求道人之所宜也。
T2227_.61.0410c16: 是故制之
T2227_.61.0410c17: 經。亦不跳躑急走邪行 釋曰。此即第九跳
T2227_.61.0410c18: 地浮水對也。文亦爲二。初明莫跳躑等。二
T2227_.61.0410c19: 明不應浮戲。此即初也。跳徒彫反。躍也。上
T2227_.61.0410c20: 也。躑馳戟反。是即蹢字。蹄也。謂擧足不進
T2227_.61.0410c21: 也。文中有三事不應作事。如文可悉也
T2227_.61.0410c22: 經。亦不河中裸形浮戲 釋曰。二明不應浮
T2227_.61.0410c23: 戲也。裸形浮戲是放逸事。不宜行人故如
T2227_.61.0410c24: 來制之
T2227_.61.0410c25: 經。略而言之身諸嘲調一切戲咲 釋曰。第
T2227_.61.0410c26: 十身略口廣對也。分文爲二。初明總略制
T2227_.61.0410c27: 諸身過。二明廣斷口業諸惡。此即初也。上
T2227_.61.0410c28: 一對中。制身有限。故至是對。總略制之文
T2227_.61.0410c29: 意可見
T2227_.61.0411a01: 經。諸邪口業下至終不習學 二明廣斷
T2227_.61.0411a02: 口業諸惡也。非但制身。口亦誡之。故有此
T2227_.61.0411a03: 文。諸邪口業者。總擧口業也。及虚誑語等
T2227_.61.0411a04: 者。別擧口四。皆不應作一句。冠上身略文
T2227_.61.0411a05: 也。次所應對答等者。於口四外。更別制斷。
T2227_.61.0411a06: 然對答多言及無益言談。於持誦事爲障
T2227_.61.0411a07: 多故
T2227_.61.0411a08: 經。亦復不與外道之人及旃荼羅人同住
T2227_.61.0411a09: 釋曰。第十一併奪與奪對也。分文爲二。初
T2227_.61.0411a10: 明於惡人諸人一向停止同住談語。故云
T2227_.61.0411a11: 併奪。二明於同伴人有語不語。故云與奪。
T2227_.61.0411a12: 此即初也。亦分爲二。初明不應與惡人同
T2227_.61.0411a13: 住談語。次明不應與諸人同住談語。此即
T2227_.61.0411a14: 初也。亦分爲二。初明不應與惡人同住。
T2227_.61.0411a15: 次明不應與語。此即初也
T2227_.61.0411a16: 經。如斯等類來相問詰亦不與語 釋曰。二
T2227_.61.0411a17: 明不應與語。文意可見
T2227_.61.0411a18: 經。亦不與外諸人談話 釋曰。二明不應
T2227_.61.0411a19: 與諸人同住談話。竝於持誦爲障多故
T2227_.61.0411a20: 經。唯共伴語下至不與伴語 釋曰。二明
T2227_.61.0411a21: 於同伴人有語不語也。望前併奪。許與
T2227_.61.0411a22: 伴語。故云唯共等也。先明不語。當念誦時
T2227_.61.0411a23: 等文是也。次明共語。唯除餘時者是也。雖
T2227_.61.0411a24: 許餘時。世間言談話等事。是非所許。故
T2227_.61.0411a25: 云自非所須不與伴語也
T2227_.61.0411a26: 經。亦不以油塗飾於身 釋曰。第十二飾身
T2227_.61.0411a27: 口喫對也。分文爲二。初明不應油塗飾
T2227_.61.0411a28: 身。次明口不應喫諸不宜食。此即初也。凡
T2227_.61.0411a29: 以油塗飾於身者。爲愛身故。持誦之者。唯
T2227_.61.0411b01: 求諸佛微妙法身。何須愛此凡流之事。故
T2227_.61.0411b02: 不應作
T2227_.61.0411b03: 經。又不應喫葱蒜蘿菔下至皆不應食 釋
T2227_.61.0411b04: 曰。二明口不應喫諸不宜食也。其不宜食。
T2227_.61.0411b05: 在文可見。或臭穢故不應喫。謂葱蒜蘿菔
T2227_.61.0411b06: 諸菜茹等也。言菜茹者。茹釀慮讓擧二反。
T2227_.61.0411b07: 掇茹者。掇者拾食之也。又貪也。呉越凡食
T2227_.61.0411b08: 貪者謂之茹也。又臭也。今皆用之。然諸教
T2227_.61.0411b09: 法。皆許食菜。今但取拾食貪食及以臭義
T2227_.61.0411b10: 也。或嗜其味。所以制之。謂油麻酒酢。米粉
T2227_.61.0411b11: 豆餅。并蒸畢豆。及油麻餅。并作團食。油麻
T2227_.61.0411b12: 粳米。豆粥及以粥等也。或鬼所愛故不許
T2227_.61.0411b13: 喫。謂一切毘那夜迦所愛之食。但教法中。
T2227_.61.0411b14: 所以許食者。爲求得力故許食之。今斷
T2227_.61.0411b15: 愛喫故不許食也。或不淨故不用喫。謂供
T2227_.61.0411b16: 養殘食。所被驀食。或被觸食等也。又餘教
T2227_.61.0411b17: 法中。廣説諸不宜食。具如彼也
T2227_.61.0411b18: 經。一切車乘及以鞍乘皆不乘騎 釋曰。第
T2227_.61.0411b19: 十三内具外具對也。分文爲二。初明不應
T2227_.61.0411b20: 騎諸車乘等乘等即是嚴身外具也。次明
T2227_.61.0411b21: 不用鏡華粉等。即是嚴身内具。此即初也
T2227_.61.0411b22: 經。一嚴身之具所謂鏡華粉藥傘蓋非因
T2227_.61.0411b23: 縁事亦不應用 釋曰。二明不用鏡華粉
T2227_.61.0411b24: 等也。於祕教中。或時得用此鏡華等。除
T2227_.61.0411b25: 此因縁。餘所不許。故云非因縁事等也
T2227_.61.0411b26: 經。亦不以手揩手以脚揩脚 釋曰。第十四
T2227_.61.0411b27: 汚身穢水對也。文亦爲二。初明莫汚身分。
T2227_.61.0411b28: 次明勿穢諸水。此即初也。若洗手訖。二手
T2227_.61.0411b29: 相揩。即爲不淨。脚亦如是。悉不淨潔故
T2227_.61.0411c01: 制之也。故律中云。比丘晨起應淨洗手。不
T2227_.61.0411c02: 得直麁洗五指頭。復不得齊掖。當齊椀
T2227_.61.0411c03: 以前令淨。不得麁魯洗。不得揩令血出。
T2227_.61.0411c04: 當以豆磨草末。若恢土淨洗手指令作聲。
T2227_.61.0411c05: 洗淨手已。若更相揩者。便名不淨。應更洗
T2227_.61.0411c06: 也
T2227_.61.0411c07: 經。一切水中不大小便 釋曰。二明勿穢
T2227_.61.0411c08: 水也。其水爲體。能洗淨一切。若汚穢之
T2227_.61.0411c09: 者。人物皆不淨。又水神大瞋。所作無感。故
T2227_.61.0411c10: 不可作也
T2227_.61.0411c11: 經。不應岸側以手承食而食 釋曰。第十五
T2227_.61.0411c12: 無器有器對也。文亦爲二。初明岸側手不
T2227_.61.0411c13: 承食。次明不得鎚銅器食及葉上不翻。此
T2227_.61.0411c14: 即初也。言岸側者。水望涯洒而高曰岸。洒
T2227_.61.0411c15: 謂深也。若如是處。以爲不隱。何況無器以
T2227_.61.0411c16: 手承食而食。既失威儀。是故制也
T2227_.61.0411c17: 經。亦不用鎚銅器食以諸葉上不翻盛食
T2227_.61.0411c18: 釋曰。二明不得鎚銅器食及以葉上不翻盛
T2227_.61.0411c19: 食也。然於律中不許銅器。是故制之。又
T2227_.61.0411c20: 復葉上不翻盛食。悉爲不淨。是故亦制。雖
T2227_.61.0411c21: 有器盛。而鎚銅器佛所不許。雖用諸葉。
T2227_.61.0411c22: 而不翻盛。亦同觸食。故竝不用也。故律中
T2227_.61.0411c23: 云。比丘欲出乞食時。應淨洗手著入聚
T2227_.61.0411c24: 落衣。著入聚落衣已。復洗手持鉢入聚
T2227_.61.0411c25: 落。若冬寒時。内鉢著嚢中。欲到聚落邊。若
T2227_.61.0411c26: 池水若流水上。應淨洗手。若無水者。當入
T2227_.61.0411c27: 聚落中。到比丘住處。乞水洗手。若復無者。
T2227_.61.0411c28: 往比丘尼精舍中求水。若復無者。當到信
T2227_.61.0411c29: 心優婆塞家求淨水。若復無者。當開鉢嚢
T2227_.61.0412a01: 出鉢捉一處乞食。得食已。還出聚落。到
T2227_.61.0412a02: 池水若泉流水。當置鉢淨草上。然後淨洗
T2227_.61.0412a03: 手。淨洗石若草葉。洗已。鉢中指所觸飯。當
T2227_.61.0412a04: 洗葉已。寫飯置石上若草葉上。寫飯時。不
T2227_.61.0412a05: 得於不淨手捉處寫。寫已當更淨洗鉢還
T2227_.61.0412a06: 盛著鉢中而食也。雖文辭似異。而意義稍
T2227_.61.0412a08: 鍛都亂反。練戈矛也。又鍛埵也推也。説文
T2227_.61.0412a09: 小治也。又打鐵也
T2227_.61.0412a10: 經。不臥大小床榻下至右脅而臥 釋曰。第
T2227_.61.0412a11: 十六教眠教食對也。文亦爲二。初明教眠。
T2227_.61.0412a12: 次明教食也。就初亦二。初明臥法。次明眠
T2227_.61.0412a13: 法。此即初也。教臥有六句。初不臥大小床
T2227_.61.0412a14: 榻。次不與人同處而臥。三欲臥之時。清淨
T2227_.61.0412a15: 而臥尋思智慧。謂尋思第一義諦也。四不
T2227_.61.0412a16: 面地臥。是面地臥。亦名阿修羅覆臥。五亦
T2227_.61.0412a17: 不仰臥。亦名屍臥。亦曰婬女臥。六如師子
T2227_.61.0412a18: 王右脇臥。如文可知也
T2227_.61.0412a19: 經。當臥之時不張目睡 釋曰。二明眠法
T2227_.61.0412a20: 也。大毘盧遮那經云。彼食竟。休息少時。復
T2227_.61.0412a21: 當禮拜諸佛懺悔衆罪。爲淨心故。如是
T2227_.61.0412a22: 修常業。乃至依前讀誦經典。恒依是位。於
T2227_.61.0412a23: 後日分亦復如是。初夜後夜。思惟大乘。無
T2227_.61.0412a24: 得間絶。至中夜分。以事業金剛。如前被
T2227_.61.0412a25: 金剛甲。敬禮一切諸佛大菩薩等。次當運心
T2227_.61.0412a26: 如法供養。而作是念。我爲一切衆生志求
T2227_.61.0412a27: 大事因縁。故應當愛護是身。少時安寢。非
T2227_.61.0412a28: 爲貪著睡眠之樂。先當正身威儀重累二
T2227_.61.0412a29: 足。右脇而臥。若支體疲懈者。隨意轉側無
T2227_.61.0412b01: 咎。爲令速寤。常當係意在明。又復不應
T2227_.61.0412b02: 偃臥床上。具如彼經也
T2227_.61.0412b03: 經。日不再食下至不須食之 釋曰。二明
T2227_.61.0412b04: 教食也。此有五句。初日不再食。二不應斷
T2227_.61.0412b05: 食。謂永斷不食。有教法中説斷食法。彼即
T2227_.61.0412b06: 有限。是非永斷。二文其意小異也。三不應
T2227_.61.0412b07: 多食。四不應少食。五疑食不須。文意可知。
T2227_.61.0412b08: 又彼經云。初身輪得支持故。次行乞食。或
T2227_.61.0412b09: 檀越請。或僧中所得。當離魚肉薫菜及供
T2227_.61.0412b10: 養本尊諸佛之餘。乃至種種殘宿。不淨諸酒。
T2227_.61.0412b11: 水果等漿可以醉人者。皆不應飮噉。次奉
T2227_.61.0412b12: 摶食用獻本尊。又作隨意食法。若故有餘。
T2227_.61.0412b13: 更出少分。爲濟飢乏乞求故。當生是心。
T2227_.61.0412b14: 我爲任持身器安隱行道。受是段食。如膏
T2227_.61.0412b15: 車轄令不敗傷有所至到。不應以滋味
T2227_.61.0412b16: 故増減其心。及生悦澤嚴身之相。然後觀
T2227_.61.0412b17: 法界心字。遍淨諸食。以事業金剛加持自
T2227_.61.0412b18: 身。是中種子如鍐字眞言所説。復誦十力
T2227_.61.0412b19: 明八遍。方乃食之。具如彼也
T2227_.61.0412b20: 經。一切調戲多人叢叢乃至女人皆不觀看
T2227_.61.0412b21: 釋曰。第十七散亂愛著對也。文亦爲二。初
T2227_.61.0412b22: 明莫看散亂境。次明不愛房舍等。此即初
T2227_.61.0412b23: 也。此有三句。謂一切調戲及多人叢叢乃至
T2227_.61.0412b24: 女人。皆是散亂縁故。不應觀看。除此三事。
T2227_.61.0412b25: 更有多縁。不可具陳。故云乃至
T2227_.61.0412b26: 經。身口意等下至皆不應著 釋曰。三明
T2227_.61.0412b27: 不愛房舍等。文亦爲二。初明莫愛好房
T2227_.61.0412b28: 舍等。次明莫棄惡房舍等。此即初也
T2227_.61.0412b29: 經。受惡房舍及麁飮食皆不應棄 釋曰。二
T2227_.61.0412c01: 明莫棄惡房等。愛好棄惡。二倶愛著故不
T2227_.61.0412c02: 應爲
T2227_.61.0412c03: 經。亦不應著紫色衣裳下至垢穢衣服 釋
T2227_.61.0412c04: 曰。第十八内衣外衣對也。文亦爲二。初示
T2227_.61.0412c05: 外衣。言紫色等。是色法故。以爲外也。次明
T2227_.61.0412c06: 勤勵莫退。此勤勵等。是心法故名爲内。初
T2227_.61.0412c07: 亦爲二。初明不應著衣。次示應著衣。此
T2227_.61.0412c08: 即初也。紫色衣裳。是佛不許。破衣垢衣。是
T2227_.61.0412c09: 不祥相故竝不許
T2227_.61.0412c10: 經。念誦之時應著内衣 釋曰。二示應著
T2227_.61.0412c11: 衣。言内衣者迫近身之衣。不是心内也｣
T2227_.61.0412c12: 經。不自謙下云多愆犯下至三種悉地 釋
T2227_.61.0412c13: 曰。二明勤勵莫退也。由此勤勵。能防外惡。
T2227_.61.0412c14: 證得悉地也。分文爲四。初明爲愆犯故
T2227_.61.0412c15: 莫退。乃至四明爲放根故莫退。此即初也。
T2227_.61.0412c16: 若發菩提心。諸所犯罪。皆悉消滅。猶如朝
T2227_.61.0412c17: 露見陽即晞。先隨逐師。既發如來一切智
T2227_.61.0412c18: 智心。何爲小罪妨大事。故云不自謙下云
T2227_.61.0412c19: 等也
T2227_.61.0412c20: 經。縱爲宿業下至終不棄捨 釋曰。二明
T2227_.61.0412c21: 爲疾病故莫退也
T2227_.61.0412c22: 經。於其夢中下至亦不棄捨 釋曰。三明
T2227_.61.0412c23: 爲夢事故莫退也。就中爲三。初明莫順
T2227_.61.0412c24: 虚空聲告。次明不瞋彼惡責罵。三明勸進。
T2227_.61.0412c25: 此即初也
T2227_.61.0412c26: 經。復不瞋彼下至竝是魔故 釋曰。二明
T2227_.61.0412c27: 不瞋彼惡責罵也
T2227_.61.0412c28: 經。唯須精進下至諸邪境界 釋曰。三明
T2227_.61.0412c29: 勸進也。自退所行故云退心。誹謗三寶故
T2227_.61.0413a01: 云惡思。隨順魔境故云擧縁諸邪境界也｣
T2227_.61.0413a02: 經。縱放諸根恒常護淨而念誦之 釋曰。四
T2227_.61.0413a03: 明爲放根故莫退也。於前諸事若作祕
T2227_.61.0413a04: 釋。云云
T2227_.61.0413a05: 經。若欲求大悉地下至諸惡毒 釋曰。從
T2227_.61.0413a06: 此以下。大段第二。明調不調相。即答云何
T2227_.61.0413a07: 調伏相也。分文爲二。初明不應以眞言
T2227_.61.0413a08: 攝伏擁護。次明不應諍驗力也。初亦爲
T2227_.61.0413a09: 二。初明自所持眞言不應攝伏擁護。次明
T2227_.61.0413a10: 諸餘眞言亦不應作。此即初也。此有四句。
T2227_.61.0413a11: 不應攝伏魑魅魍魎。二不應擁護自他。
T2227_.61.0413a12: 三亦不救難。四不禁諸惡毒。亦應云難
T2227_.61.0413a13: 禁惡毒也。若未得悉地行此等事。神驗殘
T2227_.61.0413a14: 漏。不逮悉地
T2227_.61.0413a15: 經。非直所持眞言下至頻頻而作 釋曰。二
T2227_.61.0413a16: 明諸餘眞言亦不應作也。除自所持本尊
T2227_.61.0413a17: 眞言以餘尊眞言亦不應作攝伏擁護。又
T2227_.61.0413a18: 前二外。自常所用諸餘眞言。皆不應作。故
T2227_.61.0413a19: 云所有隨用等也
T2227_.61.0413a20: 經。亦不與人互諍驗力 釋曰。二明不應
T2227_.61.0413a21: 諍驗力也。持眞言者。慈愍一切以爲心
T2227_.61.0413a22: 本。然彼此相嫌諍其驗力。豈以不越三摩
T2227_.61.0413a23: 耶。故大悲心陀羅尼經云。陀羅尼相貌如
T2227_.61.0413a24: 何。大悲慈心是。平等心是。無爲心是。無染著
T2227_.61.0413a25: 心是。空觀心是。恭敬心是。卑下心是。雜亂
T2227_.61.0413a26: 心是。無上菩提心是。當知如是等心是即陀
T2227_.61.0413a27: 羅尼相貌也。若起相諍心。諸佛不加持。明
T2227_.61.0413a28: 王所呵棄。故不應作之。但除大事因縁
T2227_.61.0413a29: 也
T2227_.61.0413b01: 經。若求悉地當須三時洗浴下至而洗浴之
T2227_.61.0413b02: 釋曰。從此以下。大段第三。正明持眞言
T2227_.61.0413b03: 相。是答云何誦眞言方便之次第也。分文
T2227_.61.0413b04: 爲二。初明眞言方便次第。次若念誦時下。
T2227_.61.0413b05: 二明三業威儀次第也。就初亦二。初明洗
T2227_.61.0413b06: 浴眞言次第。次向作呼摩時下。二明加持道
T2227_.61.0413b07: 具眞言次第也。初文亦二。初明洗浴眞言
T2227_.61.0413b08: 次第。次然始可往下。二明洗浴往詣道場
T2227_.61.0413b09: 之次第也。初亦爲八。初加持水眞言。乃至第
T2227_.61.0413b10: 八獻水眞言。就初爲三。初略顯示。次二正
T2227_.61.0413b11: 示眞言。三明用眞言。法。及以功能。此即初
T2227_.61.0413b12: 也
T2227_.61.0413b13: 經。水眞言曰下 釋曰。二正示眞言。其手印
T2227_.61.0413b14: 相。撹水印是也
T2227_.61.0413b15: 經。此眞言眞言水下至不用水 釋曰。三
T2227_.61.0413b16: 明用眞言法。及以功能也
T2227_.61.0413b17: 經。土眞言下。釋曰。二明淨土眞言。分文
T2227_.61.0413b18: 爲二。初明眞言。次明用眞言法。及以功
T2227_.61.0413b19: 能。此即初也。其手印相。如供養次第法也
T2227_.61.0413b20: 經。此眞言眞言土下至不爲災惱 釋曰。
T2227_.61.0413b21: 二明用眞言法。及以功能。爲淨身故。先
T2227_.61.0413b22: 取淨土。分作三聚。以眞言手印。各持誦之。
T2227_.61.0413b23: 撹古巧反。亂也。一曰撓也
T2227_.61.0413b24: 經。辟毘那夜迦眞言下 釋曰。三明辟除眞
T2227_.61.0413b25: 言。分文爲二。初明眞言。次明用眞言法。
T2227_.61.0413b26: 此即初也。以印從頂向下至足而略云。是
T2227_.61.0413b27: 其印相也
T2227_.61.0413b28: 經。此眞言誦之下至澡浴 釋曰。二明用
T2227_.61.0413b29: 眞言法也。辟諸毘那夜迦者。是即遣除身
T2227_.61.0413c01: 中毘那夜迦難也
T2227_.61.0413c02: 經。沐浴眞言曰下 釋曰。四明沐浴眞言。文
T2227_.61.0413c03: 亦爲二。初明眞言。次明用法。此即初也。此
T2227_.61.0413c04: 是軍荼利眞言。其手印相。具如供養法也
T2227_.61.0413c05: 經。此眞言誦七遍隨意澡浴 釋曰。二明用
T2227_.61.0413c06: 法。於中亦二。先明用沐浴眞言法。後明
T2227_.61.0413c07: 用心眞言法。此即初也
T2227_.61.0413c08: 經。洗浴之時下至持念沐浴心眞言 二明
T2227_.61.0413c09: 用心眞言法。此亦爲三。初明誡勸。次示眞
T2227_.61.0413c10: 言。三明用眞言法。此即初也
T2227_.61.0413c11: 經。沐浴心眞言曰下 釋曰。二示眞言也｣
T2227_.61.0413c12: 經。此眞言誦之乃至浴竟 釋曰。三明用眞
T2227_.61.0413c13: 言法也
T2227_.61.0413c14: 經。次掬水自灌頂上 釋曰。五明自灌頂眞
T2227_.61.0413c15: 言。分文爲三。此即初明標示也
T2227_.61.0413c16: 經。潅頂眞言曰下 釋曰。二示眞言也。教
T2227_.61.0413c17: 法有印。以印取水。持誦眞言三遍。而自潅
T2227_.61.0413c18: 頂。是潅頂印也
T2227_.61.0413c19: 經。此眞言二手掬水下至如是三度 釋曰。
T2227_.61.0413c20: 三明用眞言。自潅頂法也
T2227_.61.0413c21: 經。次結頂髮眞言曰下 釋曰。六明結頂
T2227_.61.0413c22: 髮眞言。分文爲二。初明通用結髮眞言。次
T2227_.61.0413c23: 明三部結髮眞言。就初亦爲二。初示眞言。
T2227_.61.0413c24: 次明用眞言結髮之法。此即初也
T2227_.61.0413c25: 經。此眞言眞言髮三遍下至置印頂上 釋
T2227_.61.0413c26: 曰。二明用眞言結髮之法。竝明二家結髮
T2227_.61.0413c27: 之相。在文可見
T2227_.61.0413c28: 經。佛部結髮眞言曰下 釋曰。二明三部結
T2227_.61.0413c29: 髮眞言。文自爲三。即三部眞言是也。凡洗浴
T2227_.61.0414a01: 時。不應就於淤泥水中。或水有刺。或英
T2227_.61.0414a02: 岸水中。或陜渠淺水。捉渇急流。多蟲渾水。
T2227_.61.0414a03: 漑潅田水。及坑中水。如是之水。竝勿洗浴。
T2227_.61.0414a04: 又復不應於其水中及以水側大小便利。
T2227_.61.0414a05: 不得於水中跳走急行浮沒等戲。正在水
T2227_.61.0414a06: 中。勿視隱處等。應當寂靜默然洗浴。但令
T2227_.61.0414a07: 去垢。勿爲嚴身之想。具如教法中説也
T2227_.61.0414a08: 經。次應洗手三度嗽口浴本尊主 釋曰。七
T2227_.61.0414a09: 明三部漱口飮水灑淨眞言也。文亦爲二。
T2227_.61.0414a10: 初略示法則。次明三部漱口等眞言。此即初
T2227_.61.0414a11: 也。言浴本尊主者。謂指後文。非斯段意
T2227_.61.0414a12: 也
T2227_.61.0414a13: 經。佛部漱口飮水灑淨眞言下 釋曰。二明
T2227_.61.0414a14: 三部漱口等眞言。文自爲三。即三部眞言是
T2227_.61.0414a15: 也
T2227_.61.0414a16: 經。作漱口飮水灑淨已面向本尊下至方詣
T2227_.61.0414a17: 道場 釋曰。八明獻水眞言也。分文爲三。
T2227_.61.0414a18: 初略示法則。次正示眞言。三明手印相及
T2227_.61.0414a19: 誦眞言。此即初也。文有六句。一面向本尊。
T2227_.61.0414a20: 觀念本尊。二持誦眞言。三作手印。四取水
T2227_.61.0414a21: 三掬想浴本尊。五奉閼伽。六於水中隨意
T2227_.61.0414a22: 念誦。如文可知
T2227_.61.0414a23: 經。佛部獻水眞言曰下 二正示眞言也。
T2227_.61.0414a24: 文自爲三。即三部眞言是也
T2227_.61.0414a25: 經。其手印相二手仰掌下至隨任多少 釋
T2227_.61.0414a26: 曰。三明手印相及誦眞言也
T2227_.61.0414a27: 經。然始可往常念誦處 釋曰。二明洗浴往
T2227_.61.0414a28: 詣道場之次第也。分文爲二。初明洗了始
T2227_.61.0414a29: 可往詣。次既到彼所下。明既到彼所應
T2227_.61.0414b01: 修諸事業也。初亦爲二。初總略明洗了可
T2227_.61.0414b02: 往。次明未到之間所修諸事。此即初也
T2227_.61.0414b03: 經。乃至未到彼所已來下至常持不忘 釋
T2227_.61.0414b04: 曰。二明未到之間所修諸事也。中有五句。
T2227_.61.0414b05: 一勿懷瞋嫉隨順諸境也。瞋謂根本煩惱
T2227_.61.0414b06: 之一。嫉謂隨煩惱之一。言諸境者。謂除前
T2227_.61.0414b07: 二餘諸煩惱及色聲等也。二身心清淨敬想
T2227_.61.0414b08: 本神。本神者謂本尊也。三而徐往之。四堅
T2227_.61.0414b09: 持禁戒。謂如堅持四重禁等。五如前所制。
T2227_.61.0414b10: 常持不忘。謂如品初所制法則。常持不忘
T2227_.61.0414b11: 也
T2227_.61.0414b12: 經。既到彼所即應如法修諸事業而念誦之
T2227_.61.0414b13: 釋曰。二明既到彼所應修諸事業也。分
T2227_.61.0414b14: 文爲二。初總略示之。次別明行法。此即初
T2227_.61.0414b15: 也
T2227_.61.0414b16: 經。常須如法作漫荼羅供養持誦 釋曰。二
T2227_.61.0414b17: 別明行法也。就中爲二。初明道場内所行
T2227_.61.0414b18: 法。次除諸罪故下。二泛示所應行事也。初
T2227_.61.0414b19: 亦爲二。初明道場内正行。次明助行。此即
T2227_.61.0414b20: 初也
T2227_.61.0414b21: 經。若有疲倦下至願成勝事 釋曰。二明
T2227_.61.0414b22: 道場内助行也。中有七事。一轉讀經典。二
T2227_.61.0414b23: 作制多。三諸餘善事謂印佛等。四歸三寶。
T2227_.61.0414b24: 五懺悔。六發菩提心。七願成勝事。謂所求
T2227_.61.0414b25: 悉地也
T2227_.61.0414b26: 經。除諸罪故應常依教作諸善事 釋曰。
T2227_.61.0414b27: 二明泛示所應行事。於中爲二。初總明
T2227_.61.0414b28: 應行諸善事。次正示諸善事。此即初也。若
T2227_.61.0414b29: 欲除諸罪速成悉地者。廣應修善事故。云
T2227_.61.0414c01: 應常依教作諸善事也
T2227_.61.0414c02: 經。而行惠施下至眞言法經 釋曰。二正
T2227_.61.0414c03: 示諸善事。於中爲三。初明應修六度諸
T2227_.61.0414c04: 善。次依經善畫下。二明應入曼荼羅。次白
T2227_.61.0414c05: 月八日下。三明節日倍加諸事。此即初也。
T2227_.61.0414c06: 而行惠施等者。是行財施。於諸法教等者。是
T2227_.61.0414c07: 行法施也。常懷忍辱。是即忍度。精進不退。
T2227_.61.0414c08: 謂精進度也。深懷歸信。謂歸信三寶。即持戒
T2227_.61.0414c09: 也。六念經心。是禪定也。所聞經典諦思文
T2227_.61.0414c10: 義等三事。是即般若也
T2227_.61.0414c11: 經。依經善畫下至自入發之 釋曰。二明
T2227_.61.0414c12: 應入曼荼羅。文亦爲二。初明應須自入。
T2227_.61.0414c13: 次明應令他入。此即初也。爲令悉地速成
T2227_.61.0414c14: 就故畫曼荼羅。及須自入并令他入。所謂
T2227_.61.0414c15: 化功歸己早成菩提者也
T2227_.61.0414c16: 經。初定諦信下至隨次入之 釋曰。二明
T2227_.61.0414c17: 應令他入。文亦爲三。初明四衆隨次入。
T2227_.61.0414c18: 次明令發三種心。三明應當授與手印等。
T2227_.61.0414c19: 此即初也
T2227_.61.0414c20: 經。竝皆堅固發菩提心決定心正見心 釋
T2227_.61.0414c21: 曰。二明令發三種心也。此三種心。謂菩提
T2227_.61.0414c22: 心爲因等三句心也。若無大悲。其菩提心
T2227_.61.0414c23: 未得堅固。故以大悲爲決定心。若無正
T2227_.61.0414c24: 智。何得究竟利生弘誓。故名正見心。若無
T2227_.61.0414c25: 此三心。雖入曼荼羅。未知歸依處。故令
T2227_.61.0414c26: 堅固是三種心也
T2227_.61.0414c27: 經入。曼荼羅了下至宣説眞言法則 釋曰。
T2227_.61.0414c28: 三明應當授與手印等也。隨華墮處當
T2227_.61.0414c29: 授其尊手印及與其眞言次第法則。又應廣
T2227_.61.0415a01: 爲宣説眞言法則。是故云也
T2227_.61.0415a02: 經。白月八日下至十一月十五日 釋曰。三
T2227_.61.0415a03: 明節日倍加諸事也。文亦爲三。初明節日。
T2227_.61.0415a04: 次明所倍諸事。三結示。此即初也
T2227_.61.0415a05: 經。如是之日倍加供養下至眞言速疾成
T2227_.61.0415a06: 釋曰。二明所倍諸事。應當倍加四種之事。
T2227_.61.0415a07: 一倍加供養。二依法持誦。三作呼摩法。四
T2227_.61.0415a08: 加持禁戒也
T2227_.61.0415a09: 經。常勤憶念下至速成 釋曰。三明結示。
T2227_.61.0415a10: 如文可知
T2227_.61.0415a11: 經。向作呼摩時下至作一切事 釋曰。第二
T2227_.61.0415a12: 明加持道具眞言次第也。分文爲四。初
T2227_.61.0415a13: 明加持拔折羅。次作諸事時下。二明加持
T2227_.61.0415a14: 珠索。次作法之時下。三明加持茅鐶。次復
T2227_.61.0415a15: 取白氈絲下。四明加持線索也。就初爲三。
T2227_.61.0415a16: 初明將作呼摩時。先以瞋怒眞言加持拔
T2227_.61.0415a17: 折羅。次示瞋怒眞言。次金剛諸事下。三明
T2227_.61.0415a18: 作金剛杵。此即初也
T2227_.61.0415a19: 經。瞋怒金剛眞言曰下 釋曰。二示瞋怒眞
T2227_.61.0415a20: 言。如文也
T2227_.61.0415a21: 經。金剛諸事下至作三股金剛杵 釋曰。三
T2227_.61.0415a22: 明作金剛杵。分文爲五。初正明作金剛
T2227_.61.0415a23: 杵。次作呼摩時下。明用杵時。次若常持此
T2227_.61.0415a24: 金剛杵下。三明杵功能。次以紫檀香下。四
T2227_.61.0415a25: 明供養杵。次其諸事業下。五明能成諸事。
T2227_.61.0415a26: 竝如文也
T2227_.61.0415a27: 經。作呼摩時下至是善成就者 釋曰。二
T2227_.61.0415a28: 明用杵時。如文也
T2227_.61.0415a29: 經。常持此金剛杵下至馳散而去 釋曰。
T2227_.61.0415b01: 三明杵功能也
T2227_.61.0415b02: 經。以紫檀香下至華香供養 釋曰。四明
T2227_.61.0415b03: 供養杵也
T2227_.61.0415b04: 經。其諸事業下至成就諸餘事等 釋曰。五
T2227_.61.0415b05: 明能成諸事。如文也
T2227_.61.0415b06: 經。作諸事時常須右手常持珠索 釋曰。二
T2227_.61.0415b07: 明加持珠索。分文爲二。初總明加持珠
T2227_.61.0415b08: 索之法。次金剛明王下。二別明三部加持
T2227_.61.0415b09: 珠索。就初亦二。初總明用珠索之儀。次以
T2227_.61.0415b10: 香下。總明加持珠索。竝如文也
T2227_.61.0415b11: 經。以香塗之下至一千八遍 釋曰。二總
T2227_.61.0415b12: 明加持珠索也
T2227_.61.0415b13: 經。金剛明王珠索眞言曰下至眞言末 釋
T2227_.61.0415b14: 曰。二別明三部加持珠索。就中爲二。初明
T2227_.61.0415b15: 金剛部加持珠索。次佛部珠索應用佛母眞
T2227_.61.0415b16: 言下。二明二部加持珠索。就初爲三。初明
T2227_.61.0415b17: 所用眞言次此明王下。二明功能。次若金剛
T2227_.61.0415b18: 部珠索者下。三明作珠索之法。此即初也。
T2227_.61.0415b19: 此眞言即金剛部淨數珠眞言。更有佛部蓮
T2227_.61.0415b20: 花部淨數珠眞言。具如供養法。各以此三
T2227_.61.0415b21: 部淨珠眞言隨其本部眞言用穿珠孔一
T2227_.61.0415b22: 一珠顆持誦七遍乃至穿繼畢已。又更持誦
T2227_.61.0415b23: 眞言百遍。復如前法而淨數珠。後以此眞
T2227_.61.0415b24: 言而作成就
T2227_.61.0415b25: 經。此明王大印名忙莽鶏 釋曰。二明眞言
T2227_.61.0415b26: 功能。亦爲三。初示大印名次正明功能。三
T2227_.61.0415b27: 非直下明一切母。此即初也
T2227_.61.0415b28: 經。能成一切明王眞言下至及護身事 釋
T2227_.61.0415b29: 曰。二正明功能中。有五功能。一能成一切
T2227_.61.0415c01: 明王眞言。二能増益。三能滿足眞言字句。四
T2227_.61.0415c02: 能成就諸餘法事。五能成護身事
T2227_.61.0415c03: 經。非直但是諸明王母亦是一切金剛之母
T2227_.61.0415c04: 釋曰。三明一切之母也
T2227_.61.0415c05: 經。若金剛部珠索者著一鳴嚕捺囉叉置於
T2227_.61.0415c06: 線中後繋爲結 釋曰。三明作珠索之法。
T2227_.61.0415c07: 於中爲二。初正明作珠索之法。後明擧
T2227_.61.0415c08: 一部令知餘二部。此即初也。言鳴嚕捺羅
T2227_.61.0415c10: 經。金剛部中既爾餘二可知 釋曰。二明擧
T2227_.61.0415c11: 一部珠索令知餘二部也。若於金剛部珠
T2227_.61.0415c12: 索。著一嗚嚕捺羅叉。置於線中。故云金剛
T2227_.61.0415c13: 中作餘二珠索。亦准此應作。故云餘二可
T2227_.61.0415c14: 知也
T2227_.61.0415c15: 經。佛部珠索應用佛母眞言下至觀世音眞
T2227_.61.0415c16: 言 釋曰。二明二部加持珠索也。分文爲
T2227_.61.0415c17: 三。初總示二部珠索所用眞言名號。次佛母
T2227_.61.0415c18: 眞言曰下。二別正示眞言。次帶持此珠索下。
T2227_.61.0415c19: 三明珠索功能。此即初也
T2227_.61.0415c20: 經。佛母眞言曰下至眞言末 釋曰。二別正
T2227_.61.0415c21: 示眞言。於中爲二。初示佛母眞言。次示觀
T2227_.61.0415c22: 音母眞言。悉如文也
T2227_.61.0415c23: 經。帶持此珠索者下至滿諸所求願 釋曰。
T2227_.61.0415c24: 三明珠索功能。即有三功能。在文可見也｣
T2227_.61.0415c25: 經。作法之時當用茅草下至無名指上 釋
T2227_.61.0415c26: 曰。第三明加持茅鐶。於中爲三。初總明
T2227_.61.0415c27: 加持茅鐶之法。次佛部心眞言曰下。二別
T2227_.61.0415c28: 示眞言。次若供養時下。三明茅鐶功能。就
T2227_.61.0415c29: 初亦二。初總明用茅鐶之儀。次當誦下。
T2227_.61.0416a01: 總示加持茅鐶。此即初也
T2227_.61.0416a02: 經。＊當誦當部三字半下至後安指上 釋
T2227_.61.0416a03: 曰。二總示加持茅鐶。如文可知
T2227_.61.0416a04: 經。佛部心眞言曰下至眞言末 釋曰。二別
T2227_.61.0416a05: 示眞言。於中爲三。初示佛部心眞言。次示
T2227_.61.0416a06: 觀音部心眞言。後示金剛部心眞言。悉如
T2227_.61.0416a07: 文也
T2227_.61.0416a08: 經。若供養時下至應著茅鐶 釋曰。三明
T2227_.61.0416a09: 茅鐶功能。文亦爲二。初明著鐶之時。次正
T2227_.61.0416a10: 明功能。此即初也
T2227_.61.0416a11: 經。以著鐶故下至所作吉祥 釋曰。二正
T2227_.61.0416a12: 明功能。有三功能。在文可知
T2227_.61.0416a13: 經。復取白
絲下至合作線索 釋曰。第四
T2227_.61.0416a14: 明加持線索。分文爲五。初明作線索。次
T2227_.61.0416a15: 作眞言結下。二明加持線索。次念誦之時
T2227_.61.0416a16: 下。三明繋佩之時。次眠不失精下。四明功
T2227_.61.0416a17: 能。次索眞言曰下。五示所用眞言。此即初
T2227_.61.0416a19: 金染。若於佛部中其線白色。蓮花部中其線
T2227_.61.0416a20: 黄色。金剛部中其絲赤色。此等諸物。備具
T2227_.61.0416a21: 在身。方可作法。經依一部。若具説者。如
T2227_.61.0416a23: 經。作眞言結下至一千八遍 釋曰。二明
T2227_.61.0416a24: 加持線索。如文也
T2227_.61.0416a25: 經。念誦之時下至皆持繋腰 釋曰。三明
T2227_.61.0416a26: 繋佩之時也
T2227_.61.0416a27: 經。眠不失精常應繋佩 釋曰。四明繋佩之
T2227_.61.0416a28: 功能也。玉呬耶經云。用童女合線以辨事
T2227_.61.0416a29: 眞言各持誦七遍。以心觀念。一一弟子及
T2227_.61.0416b01: 稱名號。更持誦七遍。一結一誦。乃至七
T2227_.61.0416b02: 結。如是受持。弟子無諸障難。今經且擧少
T2227_.61.0416b03: 分耳
T2227_.61.0416b04: 經。索眞言曰下至眞言末 釋曰。五示所
T2227_.61.0416b05: 用眞言。其手印等如供養法。更有臂釧之
T2227_.61.0416b06: 法。亦如彼説也
T2227_.61.0416b07: 經。若念誦時下至皆眞言之 釋曰。第二
T2227_.61.0416b08: 明三業威儀次第也。大分爲四對。初上服
T2227_.61.0416b09: 下著對。次若樂悉地速得成者下。二見人聞
T2227_.61.0416b10: 法對。次若樂成就下。三勇進寂定對。次若
T2227_.61.0416b11: 晨朝時下。四朝暮夜明對。就初亦二。初明
T2227_.61.0416b12: 著脱上服。皆應加持。次若大小便下。二明
T2227_.61.0416b13: 著脱木履應當知處。此即初也。謂於此等
T2227_.61.0416b14: 時所著脱衣。皆無應持誦也。梳字所於
T2227_.61.0416b15: 反。理髮也
T2227_.61.0416b16: 經。若大小便應著木履下至皆不應著 釋
T2227_.61.0416b17: 曰。二明著脱木履應當知處。於中亦二。
T2227_.61.0416b18: 初明著脱之處。次示不應著之所以。此即
T2227_.61.0416b19: 初也
T2227_.61.0416b20: 經。於諸尊處以身口意而供養之 釋曰。二
T2227_.61.0416b21: 示不應著之所以也。謂於諸尊處。身口意
T2227_.61.0416b22: 清淨。應恭敬供養故
T2227_.61.0416b23: 經。若樂悉地速得成者下至亦應致禮 釋
T2227_.61.0416b24: 曰。二見人聞法對。亦分爲二。初明見諸勝
T2227_.61.0416b25: 境應當禮敬。次明聞諸勝法深生信喜。此
T2227_.61.0416b26: 即初也。勝境有四。謂制多。及比丘僧。若
T2227_.61.0416b27: 外天形像。并與尊者。若見如是諸勝境等。
T2227_.61.0416b28: 咸應禮敬。皆福田故。若遇外天形像。但應
T2227_.61.0416b29: 合掌者。彼諸外道所奉天等。未是出世故。
T2227_.61.0416c01: 但合掌也。或誦伽陀者。謂誦嘆徳伽陀等。
T2227_.61.0416c02: 例如阿育王禮諸羅漢塔次至薄拘羅塔
T2227_.61.0416c04: 經。若聞妙法下至心懷踊躍 釋曰。二明
T2227_.61.0416c05: 聞勝法深生信喜也。諸佛所説三乘一乘。
T2227_.61.0416c06: 名爲妙法。皆是爲利一切有情。諸佛所説。
T2227_.61.0416c07: 故云生敬信也。住行向等諸位菩薩。遍滿
T2227_.61.0416c08: 法界利物之相。是非凡情之所測量。具如
T2227_.61.0416c09: 華嚴等經所説。是爲菩薩不思議相也。若
T2227_.61.0416c10: 悉地成時。世出世間一切諸事。無不稱意。
T2227_.61.0416c11: 乃至無上菩提。不歴劫數。速得成就。是爲
T2227_.61.0416c12: 眞言所成諸事。若聞此等而生毀謗。殃在
T2227_.61.0416c13: 無間。是故誡云皆應歡喜心懷踊躍也
T2227_.61.0416c14: 經。若樂成就常應勇進下至常須繼念 釋
T2227_.61.0416c15: 曰。三明勇進寂定對也。亦分爲二。初明勇
T2227_.61.0416c16: 進寂定。次常勤依行下。二明勤行律制。就
T2227_.61.0416c17: 初亦二。初明勇進勿生懈怠。次身等諸根
T2227_.61.0416c18: 下。二明在定莫貪諸欲。就初亦二。初明
T2227_.61.0416c19: 勇進勿生懈怠。次明所以。此即初也
T2227_.61.0416c20: 經。若不爾者下至無所成就 釋曰。二明
T2227_.61.0416c21: 誡進所以也。然准如成就具支法品。若不
T2227_.61.0416c22: 成者。重加精進。又更念誦。作成就法。如是
T2227_.61.0416c23: 經滿七遍。猶不成者。乞食精勤念誦。發大
T2227_.61.0416c24: 恭敬。巡八聖跡禮拜行道。或復轉讀大般
T2227_.61.0416c25: 若經七遍。或一百遍。或持勝物奉施僧伽。
T2227_.61.0416c26: 或作一百率都波。於一一前如法念誦。滿
T2227_.61.0416c27: 一千遍。若復不成就者。復作一千率都波。
T2227_.61.0416c28: 於一一前念誦千遍。若作時念誦者。經十
T2227_.61.0416c29: 二年。或復作一百八肘成辨諸事曼荼羅。如
T2227_.61.0417a01: 法念誦。若不成者。作此曼荼羅。乃至七度。
T2227_.61.0417a02: 若不成者。即以阿毘遮嚕迦法苦治本尊。
T2227_.61.0417a03: 乃至猶未成者。割自身肉。經於九夜護摩
T2227_.61.0417a04: 供養。令悉地成。若生懈怠。則違此等戒。終
T2227_.61.0417a05: 不得悉地。令自他毀祕密之法侶。得無間
T2227_.61.0417a06: 苦。故云獲大重罪等也
T2227_.61.0417a07: 經。身等諸根恒常在定下至而不廢忘 釋
T2227_.61.0417a08: 曰。二明在定莫貪諸欲。文亦爲二。初明
T2227_.61.0417a09: 莫貪諸欲。次常勤下明勸行律制。此即
T2227_.61.0417a10: 初也。所言根者。謂六根也。根以能生爲義。
T2227_.61.0417a11: 此六既竝有生識之功。故通名根。今擧能
T2227_.61.0417a12: 攝所。故云根也。所言定者。阿字大定也。世
T2227_.61.0417a13: 間欲者。謂六塵也。塵以染汚爲義。以能染
T2227_.61.0417a14: 汚情識故。通名塵也。能生行者欲心故。亦
T2227_.61.0417a15: 爲欲也。若住大定。不爲諸塵之所染汚。是
T2227_.61.0417a16: 故誡之。身等諸根。恒常在定。不應貪著世
T2227_.61.0417a17: 間諸欲也
T2227_.61.0417a18: 經。常勤依行如斯律制而不廢忘 釋曰。二
T2227_.61.0417a19: 明勤行律制。如文也
T2227_.61.0417a20: 經。若晨朝時下至即須懺悔 釋曰。四明
T2227_.61.0417a21: 朝暮夜明對也。亦分爲二。初明朝暮夜明。
T2227_.61.0417a22: 次恒須清淨下。二明勸清淨行。就初亦二。
T2227_.61.0417a23: 初明晨朝誤犯。暮間懺悔。次明夜時誤犯。
T2227_.61.0417a24: 明朝懺悔。此即初也。若不早懺。恐罪累積。
T2227_.61.0417a25: 悉地不成。故云若晨朝時等。後夜犯明懺。
T2227_.61.0417a26: 意亦然也
T2227_.61.0417a27: 經。若於夜時下至誠心懺悔 釋曰。二明
T2227_.61.0417a28: 夜時誤犯。明朝懺悔也。今明懺悔。略爲五
T2227_.61.0417b01: 經。恒須清淨下至供養等事 釋曰。二明
T2227_.61.0417b02: 勸清淨行也。等者。等取諸餘之事。謂護身。
T2227_.61.0417b03: 召請。結界。五供養。相助。決罰等也
T2227_.61.0417b04: 經。常依本戒下至悉地位中 釋曰。大段第
T2227_.61.0417b05: 三。明結總也。言本戒者。爲謂眞言門四重禁
T2227_.61.0417b06: 等。明王戒者。謂此品中所説法則等。若能
T2227_.61.0417b07: 作意行此等戒。不久應住獲悉地位中。故
T2227_.61.0417b08: 云常須作意等也
T2227_.61.0417b09: 蘇悉地羯羅經略疏卷第二
T2227_.61.0417b10: 元慶八年七月二十九日寫得已了
T2227_.61.0417b11: 傳燈大法師位最圓
T2227_.61.0417b12:
T2227_.61.0417b13:
T2227_.61.0417b14:
T2227_.61.0417b15:蘇悉地羯經略疏卷第三
T2227_.61.0417b16: 供養華品第七
T2227_.61.0417b17: 華是供物。尊即所供。今此品内。略説七十
T2227_.61.0417b18: 九種妙華供養三部諸尊之法則。故云供養
T2227_.61.0417b19: 華品。又華是從慈悲生義。謂大菩提心種
T2227_.61.0417b20: 子於大慈悲中萬行開敷。莊嚴佛菩提樹。
T2227_.61.0417b21: 以是法門供具供養心王如來。能令諸尊
T2227_.61.0417b22: 歡喜。所求必獲。故云供養華品
T2227_.61.0417b23: 經。復次分別説三品法 釋曰。從此品以下
T2227_.61.0417b24: 凡五品。大段第五。明持誦時供物也。分文
T2227_.61.0417b25: 爲五。初品明供養華。次塗香藥品明塗香。
T2227_.61.0417b26: 次分別燒香品明燒香。次燃燈法品明燃燈。
T2227_.61.0417b27: 次獻食品明飮食。即如次答云何華供養。
T2227_.61.0417b28: 云何香塗香。云何香燒香。云何燈油相。云何
T2227_.61.0417b29: 食供養。就初品爲三。初明欲説供養華。
T2227_.61.0417c01: 先説三品法。次作三種法中倶當等用下。二
T2227_.61.0417c02: 正明供養華。次常應作致如是供養下。三明
T2227_.61.0417c03: 結勸也。初文爲三。初明説三品法。次三部
T2227_.61.0417c04: 各有三等下。二明三部各有三等眞言合三
T2227_.61.0417c05: 三九等眞言也。次若作扇底迦法者下。三明
T2227_.61.0417c06: 隨各三等眞言作九品法九品成就也。就
T2227_.61.0417c07: 初爲二。初明標説三品法。次列三品法名。
T2227_.61.0417c08: 此即初也
T2227_.61.0417c09: 經。扇底迦法下至是爲三品 釋曰。二明
T2227_.61.0417c10: 列三品法名也。扇底迦。補瑟徴迦。阿毘遮
T2227_.61.0417c11: 嚕迦者。如前釋也。言餘法者。謂鉤召敬
T2227_.61.0417c12: 愛等法。隨於三部而攝屬之。故但爲三品
T2227_.61.0417c13: 也
T2227_.61.0417c14: 經。三品各有三等眞言 釋曰。二明三部
T2227_.61.0417c15: 各有三等。於中爲三。初標。次列。後釋。此即
T2227_.61.0417c16: 初也。初言三部者。謂總相三部。於此三部
T2227_.61.0417c17: 各有三等。是爲各有三等眞言。隨總相結
T2227_.61.0417c18: 名故云是爲三部。如後説也
T2227_.61.0417c19: 經。所謂聖者説下至是爲三部 釋曰。二
T2227_.61.0417c20: 列三等眞言也。等謂等類。佛部等類。乃至
T2227_.61.0417c21: 金剛部等類。是爲等類也。又等者。此三部
T2227_.61.0417c22: 眞言。隨行者心。等得成就。無有差別。故
T2227_.61.0417c23: 云等也。故分別成就品云。若欲以上眞言
T2227_.61.0417c24: 欲求下成就者。得下成就。或以下眞言祈
T2227_.61.0417c25: 求上者。得上成就。或以中眞言成上下
T2227_.61.0417c26: 者。亦等成就。眞言之中。具此四徳。當知。即
T2227_.61.0417c27: 悉上中下分。能成大果。乃至云故知持誦
T2227_.61.0417c28: 皆由心意也
T2227_.61.0417c29: 經。聖者説者下至是爲聖者眞言 釋曰。三
T2227_.61.0389a02:
T2227_.61.0389a03: No.2227
T2227_.61.0389a04:
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: 題目。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 | 引 | 抳。此云業。又 |
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 | 二合 | 聖教都名。亙於三際不 |
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 |
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_.61.0389b28: 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 | 上 | 尾拏 | 上 | 合掌。此名堅實心合 |
T2227_.61.0389c04: 第三屈滿囉合掌。此云如未開蓮也。第四僕
| T2227_.61.0389c05: | 拏 | 奴問 反 | 合掌。此名初割之蓮也。第五嗢多那 |
| T2227_.61.0389c06: | 上 | 若合掌。此云顯露也。第六阿陀 | 上 | 囉合掌。 |
| T2227_.61.0389c07: | 此云持水也。第七鉢囉 | 二合 | 挐 | 上 | 麽合掌。此 |
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 | 上 | 哩曳 | 上 | 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。若
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。故云唯也
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切
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: 也
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 | 云云 | |
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＊
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。
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 釋 |
| T2227_.61.0395b20: | 三部等 義 |
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_.61.0396a23: 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法
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_.61.0396b06: 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: 也
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: 知
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 義 | 畔闍 | 是破壞義 壞撲義 |
| T2227_.61.0396c13: | 訶那 | 是打 義 | 摩羅也 | 是殺義 鉢吒也 | 如是等義類當知。 |
| 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_.61.0396c17: | 有扇底多 | 是寂 義 | 微戌陀 | 是清 淨義 | 等字。當知是 |
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: 荒偸。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: 類等。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 | 去 | 訶 |
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 | 去 | 訶 |
| T2227_.61.0397c20: | 者 | 云云 |
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 | 云云 |
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: 底迦。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_.61.0398a12: 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_.61.0398a18: 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。謂於世間中
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_.61.0398c14: 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 | 圓 |
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: 戒正直者是也。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: 非法。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: 謂能説名之語。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 |
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_.61.0401a29: 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_.61.0401c07: 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:
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。
T2227_.61.0402a01: 今此一品。是大段第二。答能持誦之人。而
T2227_.61.0402a02: 有三段中。第二明持誦人成就行相。即答
T2227_.61.0402a03: 前問云何成就者弟子。於此一問而有二
T2227_.61.0402a04: 意。一問持誦者成就行相。二問持誦者同
T2227_.61.0402a05: 伴。今此品答初持誦者成就行相。於中爲
T2227_.61.0402a06: 二。初明標説。後正明成就行相。此即初也。
T2227_.61.0402a07: 雖持眞言而行相不如法者。不速得成
T2227_.61.0402a08: 就。是故標云我今説持誦眞言成就行相也。
T2227_.61.0402a09: 經。當須三業内外清淨 釋曰。下至品末。二
T2227_.61.0402a10: 正明持誦者成就行相。於中有三十行相。
T2227_.61.0402a11: 初内外清淨。二心不散亂。三曾無間斷。常
T2227_.61.0402a12: 修智慧。四純行一法。成就衆事。五離慳
T2227_.61.0402a13: 悋。六所出言詞無有滯礙。七處衆無畏。八
T2227_.61.0402a14: 所作皆辨。九常行慈忍。十離諸諂誑。十一
T2227_.61.0402a15: 無諸疾病。十二常行實語。十三善解法事。
T2227_.61.0402a16: 謂能解眞言法事次第等也。十四年歳少壯。
T2227_.61.0402a17: 若年老者。無三種味。事難成故。十五諸根
T2227_.61.0402a18: 身分。皆悉圓滿。若根不具。昔業尚重於現
T2227_.61.0402a19: 世事。亦多障礙。事難就故。十六於三寶
T2227_.61.0402a20: 處常起敬信。謂於同體起敬信也。十七
T2227_.61.0402a21: 修習大乘微妙經典。十八諸善功徳無懷退
T2227_.61.0402a22: 心也。文中云此之人速得成就者。意明
T2227_.61.0402a23: 結歸。若准義者。於一一相應結。此説今從
T2227_.61.0402a24: 總略故一處説。下亦例然。十九於諸菩薩及
T2227_.61.0402a25: 以眞言。常起恭敬。謂於別體而起恭敬。於
T2227_.61.0402a26: 中略佛故云及也。二十於有情起大慈
T2227_.61.0402a27: 悲。前約忍慈。今約慈悲。以爲異也。二十
T2227_.61.0402a28: 一常樂寂靜。不樂衆中。二十二恆行實語。
T2227_.61.0402a29: 作意護淨。以眞言爲實語。謂持誦諸眞
T2227_.61.0402b01: 言。觸類加護淨也。二十三若聞執金剛菩
T2227_.61.0402b02: 薩威力自在。心生諦信。歡喜樂聞此人信
T2227_.61.0402b03: 樂。眞實甚深故。生信樂聞。是故速得成就
T2227_.61.0402b04: 也。二十四少欲知足。二十五誦持眞言。念
T2227_.61.0402b05: 所求事。晝夜不絶。二十六初聞眞言經法。
T2227_.61.0402b06: 則身毛竪。心懷誦躍。生大歡喜。由機内動。
T2227_.61.0402b07: 毛竪外現故。速得成就也。二十七夢中自
T2227_.61.0402b08: 見悉地。如經所説。聖加在近。故夢如經也。
T2227_.61.0402b09: 二十八心樂寂靜。不與衆居。前約心樂。今
T2227_.61.0402b10: 明身亦不居也。二十九常於阿闍梨所敬
T2227_.61.0402b11: 重如佛。若輕能授人。所受法無驗。故敬如
T2227_.61.0402b12: 佛也。三十持誦眞言。久無効驗。不可棄
T2227_.61.0402b13: 捨。倍増廣願。轉加精進。以成爲限。謂其
T2227_.61.0402b14: 心強剛。不惜身命。諸天加威。賢聖増護。故
| T2227_.61.0402b15: | 速得成就。此諸行相。一一解釋 | 云云 |
T2227_.61.0402b17: 具。亦應多人具也。問。兩具其趣如何。答。若
T2227_.61.0402b18: 聖人具衆徳相。以爲不難。若凡人備一二
T2227_.61.0402b19: 相。尚爲不易。何況衆相。是爲兩具之意也。
T2227_.61.0402b20: 問。若爾者但只聖人應修悉地成就之行。凡
T2227_.61.0402b21: 人無分。答。若於凡人只有一兩。而於悉
T2227_.61.0402b22: 地修行亦得。問。有一兩相。若許修習成就
T2227_.61.0402b23: 行者。相違瞿醯簡擇弟子文。云不具法
T2227_.61.0402b24: 則。諂曲猛害。恆麁惡語。撥無因果。常樂愚
T2227_.61.0402b25: 癡我慢。無智多言。下賎家生。乃至復無善
T2227_.61.0402b26: 相。外相不順。内無徳行。其諸弟子。若有此
T2227_.61.0402b27: 相。必應遠離。今何故只有一兩善相。多有
T2227_.61.0402b28: 諸惡行相。而許修習成就行耶。答。彼文且
T2227_.61.0402b29: 約大分簡擇。然非不許一兩善相。而有攝
T2227_.61.0402c01: 受故。彼文説諸善相竟。云具足如是之
T2227_.61.0402c02: 相弟子甚難可得。是故但於三寶有敬信
T2227_.61.0402c03: 心。深樂大乘。復求福徳。應當攝受。假使身
T2227_.61.0402c04: 無善相。及内無徳。亦應攝受。文意可悉
T2227_.61.0402c05: 矣
T2227_.61.0402c06: 分別同伴品第四
T2227_.61.0402c07: 所言同者。心･事與行者不異故云同。故文
T2227_.61.0402c08: 云。善知行者所須次第。不待言教。隨有所
T2227_.61.0402c09: 求。知時即送。具如此者爲勝同伴。又云。所
T2227_.61.0402c10: 持眞言與行者同。兼明結界護身等法。得
T2227_.61.0402c11: 如是伴。則速成就等也。言伴者。即謂伴類。
T2227_.61.0402c12: 行者伴類故。然於同伴具相･闕相及以展
T2227_.61.0402c13: 轉。種種不同。今此一品。分別如是伴侶之
T2227_.61.0402c14: 相。故云分別同伴品
T2227_.61.0402c15: 經。復次當説同伴者相 釋曰。從此以下。大
T2227_.61.0402c16: 段第二。答能持誦之人。而有三段中。第三
T2227_.61.0402c17: 明持誦同伴相。即答云何成就者弟子也。
T2227_.61.0402c18: 於此一問而有二意。一問持誦者成就行
T2227_.61.0402c19: 相。即前品答了。今此品。答持誦者同伴相
T2227_.61.0402c20: 也。就文分爲二。初明標説。後明正説。同伴
T2227_.61.0402c21: 者相此即初也
T2227_.61.0402c22: 經。福徳莊嚴下至亦不太白 釋曰。從此
T2227_.61.0402c23: 以下。二明正説同伴者相。分文爲三。初明
T2227_.61.0402c24: 具相同伴相。次明闕相同伴相。三明展轉同
T2227_.61.0402c25: 伴相。是即初也。此亦爲二。初明正説同伴
T2227_.61.0402c26: 相。後若有如前人種種下。二明總結。此即初
T2227_.61.0402c27: 也。亦分爲二。初明内相。次餘忍諸苦下。二
T2227_.61.0402c28: 明外相。此即初也。言内相者。自性三業。不
T2227_.61.0402c29: 由他教。内自得故。亦分爲二。初正説内相。
T2227_.61.0403a01: 後明結示。此即初也。相略有十七。一福徳
T2227_.61.0403a02: 莊嚴。二貴族生種。三常樂正法。不行非法。
T2227_.61.0403a03: 四懷深信。五離諸恐怖。六精進不退。七奉
T2227_.61.0403a04: 行尊教。八常作實語。九諸根圓滿。十身無
T2227_.61.0403a05: 疾病。不過太長及太短。不太肥麁。不痩
T2227_.61.0403a06: 小。是爲十一及十五。不太黒・白。合爲十
| T2227_.61.0403a07: | 七。具釋其相 | 云云 |
T2227_.61.0403a09: 示也
T2227_.61.0403a10: 經。餘忍諸苦下至説爲勝伴 釋曰。二明
T2227_.61.0403a11: 外相也。言外相者。隨他成性故爲外相。
T2227_.61.0403a12: 教即他也。略有二十二相。一餘忍諸苦。二
T2227_.61.0403a13: 善解眞言印等。於此文中。有眞言及印。供
T2227_.61.0403a14: 養次第。諸餘法則。四種差別。准文可知。三
T2227_.61.0403a15: 常修梵行。四順忍諸事。五出言和雅。令人
T2227_.61.0403a16: 樂聞。六離諸我慢。強記不忘。七有教奉行
T2227_.61.0403a17: 不相推詫。八多聞智慧。九慈心無恚。十常
T2227_.61.0403a18: 念布施。十一善解分別明王眞言。常須念
T2227_.61.0403a19: 誦。十二所持眞言與行者同。兼明結界護
T2227_.61.0403a20: 身等法。次文即是結示。下亦例爾也。十三
T2227_.61.0403a21: 三業調善。十四曾於師所入曼荼羅。十五
T2227_.61.0403a22: 歸依佛教。不習小法。十六善知行者所須
T2227_.61.0403a23: 次第。知時即送。十七身意賢善。心無憂惱。
T2227_.61.0403a24: 十八決定堅固。終不退心。十九於多財利
T2227_.61.0403a25: 不望貪著謂少欲知足也。二十若欲成就
T2227_.61.0403a26: 諸餘等藥。不捨聖戒也。成就藥等。而有
T2227_.61.0403a27: 多種。謂息災。増益。降伏。除前二種所餘
T2227_.61.0403a28: 降伏。是爲餘等。此意趣多故云等也。於此
T2227_.61.0403a29: 成就爲作強縁而不捨戒。戒謂十善性戒。
T2227_.61.0403b01: 有佛無佛。常在世間。不問受不受。持即成
T2227_.61.0403b02: 善。犯必成罪。故云自然聖戒。又復性戒名
| T2227_.61.0403b03: | 爲自然。祕教重禁。以爲聖戒 | 云云 |
T2227_.61.0403b05: 堅持諸佛戒。故云不捨等也。若不悟知祕
T2227_.61.0403b06: 密意者。見作生怖。起厭離心。具徳勝伴。
T2227_.61.0403b07: 不生此心。故云心無捨離也。二十一於行
T2227_.61.0403b08: 者處無所窺求。二十二不捨離行者。然於
T2227_.61.0403b09: 此中有三不捨離。在文可見。更不分也。
T2227_.61.0403b10: 淹字於炎反久也。又淹留也。滯稽久也
T2227_.61.0403b11: 經。若有如前種種徳行堪能成就最上勝事
| T2227_.61.0403b12: | 釋曰。二明總結。文意可知。深祕釋 | 云云 |
T2227_.61.0403b14: 高明 釋曰。二明闕相同伴相。分文爲二。
T2227_.61.0403b15: 初正明闕相同伴相。次爲欲成就下。二明
T2227_.61.0403b16: 同伴助成也。初亦爲二。初正明伴相。後結
T2227_.61.0403b17: 示也。初明伴相。亦爲二相。初智慧相。後福
T2227_.61.0403b18: 徳相。此即初也。若以有智故有所虧時。
T2227_.61.0403b19: 以理教誨。令法圓滿。有忘失時。助作周
T2227_.61.0403b20: 備。故許以爲勝伴也。明知法則。善解曼荼
T2227_.61.0403b21: 羅。故云智慧高明也。又非但明解前兩種
T2227_.61.0403b22: 事。兼達三乘一乘。故云智慧高明也
T2227_.61.0403b23: 經。復加福徳勝持誦者 釋曰。二明福徳相
T2227_.61.0403b24: 也。若無福相。而於時時起作灌頂及以護
T2227_.61.0403b25: 摩。設備香花等。不能成辨。故許有此相。
T2227_.61.0403b26: 以爲勝伴。文旨可知也
T2227_.61.0403b27: 經。如是之伴亦能成就最上勝事 釋曰。二
T2227_.61.0403b28: 明結示也
T2227_.61.0403b29: 經。爲欲成就最上事故下至竝須助作 釋
T2227_.61.0403c01: 曰。二明同伴助成。分文爲二。初明福智各
T2227_.61.0403c02: 助成相。次行者毎日下。二明福智共助成相。
T2227_.61.0403c03: 就初亦分爲二。初明福智各助成相。後明
T2227_.61.0403c04: 結示也。初亦分爲二。初明福相助成。後明
T2227_.61.0403c05: 智相助成。是即初也。爲助持誦者最上事
T2227_.61.0403c06: 速成就故。廣修福善。故云而作灌頂及護
T2227_.61.0403c07: 摩也。隨時必有辨備香花等事。皆助作。
T2227_.61.0403c08: 或諸方難。依次簡擇擁護拒之或助辨所有
| T2227_.61.0403c09: | 一切諸事。故云隨時所辨等也 | 更檢 |
T2227_.61.0403c11: 二明智相助成亦爲二。初明助成虧失。後
T2227_.61.0403c12: 明開釋事事。此即初也
T2227_.61.0403c13: 經。乃至事事下至諸行因縁 釋曰。二開
T2227_.61.0403c14: 釋事事。如文可知也
T2227_.61.0403c15: 經。具如是者最爲勝伴 釋曰。二明結示
T2227_.61.0403c16: 也
T2227_.61.0403c17: 經。行者毎日持誦之時下至使令周備 釋
T2227_.61.0403c18: 曰。二明福智共助成相。於中爲二。初明助
T2227_.61.0403c19: 成持誦之時使令圓備。次其伴常須持誦供
T2227_.61.0403c20: 養下二明廣修諸善滿行者願。此即初也。
T2227_.61.0403c21: 就此爲二。初明助補持誦時失使令周備。
T2227_.61.0403c22: 次行者持誦欲了下。二明助作持誦了時忘
T2227_.61.0403c23: 處也。就初亦二。初明持誦之時助作之相。
T2227_.61.0403c24: 二明成就藥法之時助作之相。此即初也。
T2227_.61.0403c25: 言毎日持誦之時等者。設使扇底迦等持誦
T2227_.61.0403c26: 之時。及其事中。若有忘失時。其伴相助作
T2227_.61.0403c27: 之也
T2227_.61.0403c28: 經。若欲説成就藥法之時下至終不廢忘 釋
T2227_.61.0403c29: 曰。二明成藥法時助作之相也。成就藥法
T2227_.61.0404a01: 等謂仙藥眼藥等。其助成就之人護其物
T2227_.61.0404a02: 故。常在其處。以毛按之。或以眼觀。或以
T2227_.61.0404a03: 草幹等按之。徐徐持誦中聞。數數光顯其
T2227_.61.0404a04: 物。令其藥物必得成就。故云以手而按等
T2227_.61.0404a05: 經。行者持誦欲了下至應助作之 釋曰。二
T2227_.61.0404a06: 明助作持誦了時忘處也。行者念誦既疲
T2227_.61.0404a07: 勞故。結撥遣印。誦奉請呪。結奉請印。誦
T2227_.61.0404a08: 撥遣呪。或抱珠置珠。互作忘錯。或於供養
T2227_.61.0404a09: 賛歎等種種諸事。皆有錯誤。彼助成人。看
T2227_.61.0404a10: 其忘處。爲助作之。是故云也
T2227_.61.0404a11: 經 其伴常須持誦供養下至唯共伴語 釋
T2227_.61.0404a12: 曰。二明廣修諸善滿行者願也。持念眞
T2227_.61.0404a13: 言。供養冥顯一切凡聖。及造塔印佛。堅持
T2227_.61.0404a14: 禁戒。讀誦經典。三業所修一切諸善。咸皆
T2227_.61.0404a15: 迴向修眞言者。令滿其願。故云其伴常須
T2227_.61.0404a16: 持誦等也。持眞言者。於所修内外一切諸
T2227_.61.0404a17: 事。若有指受其同伴者。唯共伴語。所言
T2227_.61.0404a18: 伴者。謂第三伴。非語他人。若他共語。於所
T2227_.61.0404a19: 修法而無有驗。故但與伴語也。故下品云。
T2227_.61.0404a20: 亦不與外諸人談語。唯共伴語。當念誦時。
T2227_.61.0404a21: 縱是同伴亦不與語。唯除餘時。自非所須
| T2227_.61.0404a22: | 不與伴語。文意准知。深祕釋 | 云云 |
T2227_.61.0404a24: 釋曰。以下第三明展轉同伴。又分爲三。
T2227_.61.0404a25: 初明成勝事故更許一伴。二明行者同伴
T2227_.61.0404a26: 同簡擇食物。三明結示。此即初也。持誦者。
T2227_.61.0404a27: 若喫所制物。諸天捨離。神驗難得。故同伴
T2227_.61.0404a28: 者亦所食同。是食法。通上二種同伴者也
| T2227_.61.0404a29: | 云云 |
T2227_.61.0404b02: 不應喫葱蒜蘿菔。油麻酒酢。及餘一切諸
T2227_.61.0404b03: 菜茹。米粉豆餅。并蒸畢豆。及油麻餅。并作
T2227_.61.0404b04: 團食。皆不應喫。一切毘那夜迦所愛之食。
T2227_.61.0404b05: 及供養殘食油麻粳米豆粥。及以乳粥。所
T2227_.61.0404b06: 被驀食。或被觸食。皆不應食。又大神
T2227_.61.0404b07: 力陀羅尼經云。護三業淨。有二種護。何等
T2227_.61.0404b08: 爲二。一外護。二内護。言外護者。不得食
T2227_.61.0404b09: 我世尊殘食。不得食一切賢聖殘食。不得
T2227_.61.0404b10: 食一切鬼神殘食。不得食師僧父母殘食。
T2227_.61.0404b11: 不得食一切衆人殘食。又不得食國王官
T2227_.61.0404b12: 人殘食。不共衆人傳器而食。亦不得食
T2227_.61.0404b13: 毘那夜迦鬼魔之食。毘那夜迦食者。若麺裏
T2227_.61.0404b14: 物蒸煮燒熟歡喜團等。皆不得食。若食此
T2227_.61.0404b15: 食。於三昧力不得成就。若一切人畜生産
T2227_.61.0404b16: 處。不得往到。亦不得食。諸死亡家。十惡
T2227_.61.0404b17: 家。沽酒家。五辛家。埋死人家。賣凶具家。
T2227_.61.0404b18: 不淨人家。婬女家。造經像家。皆不得往。亦
T2227_.61.0404b19: 不得食。諸不淨人。看他産人。捉死屍人。
T2227_.61.0404b20: 截割衆生身肉之人。如是等人。皆不得近
T2227_.61.0404b21: 與身相觸。亦勿交往。此名外護清淨之法
| T2227_.61.0404b22: | 云云 |
T2227_.61.0404b24: 也。文中如字隨也。行者所食隨依教制。是
T2227_.61.0404b25: 故云也
T2227_.61.0404b26: 經。具如是者下至勝事同伴 釋曰。三明
T2227_.61.0404b27: 結示也。亦分爲二。初明結示同伴。後結示
T2227_.61.0404b28: 福徳。此即初也
T2227_.61.0404b29: 經。第三同伴下至如前説 釋曰。二結示
T2227_.61.0404c01: 第三同伴。福徳亦然。相望初二。以爲第三。
| T2227_.61.0404c02: | 意亦可悉。深祕釋 | 云云 |
T2227_.61.0404c04: 説同伴者。是爲何等善知識耶。答。今經所
T2227_.61.0404c05: 説。不局一隅。該攝三種。倶爲同伴也。問。
T2227_.61.0404c06: 若爾者。此品所演而有三種同伴。謂具相。
T2227_.61.0404c07: 闕相。展轉。何等是爲外護等耶。答。於今三
T2227_.61.0404c08: 種而具外護等三。問。其一具三者。其道理
T2227_.61.0404c09: 如何。答。今此同伴者。能營理所須。亦更相
T2227_.61.0404c10: 策發。兼指授所闕。是故一具彼三也。故説
T2227_.61.0404c11: 具相同伴。文云。善知行者所須次第。不待
T2227_.61.0404c12: 言教。隨有所求。知時即送。此即營理所須
T2227_.61.0404c13: 外護義也。又云。善解分別明王眞言。常須
T2227_.61.0404c14: 念誦。所持眞言與行者同。兼明結果護身
T2227_.61.0404c15: 等法。得如是伴。則速成就。此即更相策發
T2227_.61.0404c16: 同行義也。又云。善解眞言印曼荼羅供養次
T2227_.61.0404c17: 第諸餘法則。又云。若欲成就諸餘等藥。爲
T2227_.61.0404c18: 作強縁。此即有教授義也。問。約具相同
T2227_.61.0404c19: 伴。其義且爾。然於闕相及以展轉。其理如
T2227_.61.0404c20: 何。答。約闕相同伴。亦有文義也。其文云。其
T2227_.61.0404c21: 福徳伴。半月半月與持誦者而作灌頂及以
T2227_.61.0404c22: 呼摩。隨時所辨香花燃燈。乃至云隨所爲。
T2227_.61.0404c23: 竝須助作。此即外護文義也。又云。行者毎
T2227_.61.0404c24: 日持誦之時。及所行事時。有時忘失。其福徳
T2227_.61.0404c25: 伴。隨所見處。相助作之。使令周備。此即同
T2227_.61.0404c26: 行策發義也。又云。若誦持者有所虧失。其
T2227_.61.0404c27: 福徳伴。依於經法。以理教誨。勿法有關。此
T2227_.61.0404c28: 是教授義也。展轉同伴文云。第三同伴。福徳
T2227_.61.0404c29: 亦然。一如前説。當知。此伴如前亦具三種
T2227_.61.0405a01: 義也。又問。今如所説。若不應喫一切毘那
T2227_.61.0405a02: 夜迦所愛之食者。何故彼儀軌云。其所獻食。
T2227_.61.0405a03: 必須自食始得氣力。豈不損失悉地法耶。
T2227_.61.0405a04: 答。此義至下品應當解釋也
T2227_.61.0405a05:
T2227_.61.0405a06: 擇者謂簡擇也。處者謂方處也。上諸品中。既
T2227_.61.0405a07: 説所持法及修行人已。若不得勝處。焉得
T2227_.61.0405a08: 速成就。於彼方處而有多種。又約三部等
T2227_.61.0405a09: 分別處所。故云擇處品也
T2227_.61.0405a10: 經。復次演説持誦眞言成就處者 釋曰。今
T2227_.61.0405a11: 此一品。是大段第二明持誦之方處。即答
T2227_.61.0405a12: 云何方所爲勝處問意也。分文爲三。初明
T2227_.61.0405a13: 標説。二明廣説方處。三明於三部等分別
T2227_.61.0405a14: 處所。是即初也。若欲持誦速得悉地者。應
T2227_.61.0405a15: 擇方處。是故次説成就處也
T2227_.61.0405a16: 經。住何方地速得成就 釋曰。從此以下。二
T2227_.61.0405a17: 明廣説方處。分文亦二。初欲説而徴起。
T2227_.61.0405a18: 後廣説方處。此即初也。如來成道降魔處等
T2227_.61.0405a19: 以爲地也。故經文云佛轉法輪處。佛涅槃
T2227_.61.0405a20: 處等。復佛經行所至之國。以爲方也。故文
T2227_.61.0405a21: 云。或佛經行所至之國。如是之方。速得成
T2227_.61.0405a22: 就。若依此義。方廣地狹。又方必有地。地必
T2227_.61.0405a23: 有方故云方地。故經文云尼連禪河其地
T2227_.61.0405a24: 方所速得成就也
T2227_.61.0405a25: 經。佛所得道下至一一廣明 釋曰。二明
T2227_.61.0405a26: 廣説方處也。文亦爲二。初廣説方處也。次
T2227_.61.0405a27: 既得如是上妙處所下。二明簡擇地中穢惡。
T2227_.61.0405a28: 此即初也。初説方處。略有三十七勝處。初
T2227_.61.0405a29: 謂佛所得道降四魔處。然此得道降魔是
T2227_.61.0405b01: 雖二相而不異處。故以爲一勝處。又尼連
T2227_.61.0405b02: 禪河在菩提樹邊故爲一處。故中阿含五
T2227_.61.0405b03: 十六羅摩經云。佛在鹿母堂。告諸比丘。有
T2227_.61.0405b04: 二種求。一者聖求。二非聖求。聖求者。安隱涅
T2227_.61.0405b05: 槃。我爲童子時。年始十九。往阿羅羅迦摩
T2227_.61.0405b06: 羅所。問言。依汝法行梵行可不。答言。無
T2227_.61.0405b07: 不可。云何此法自知證。仙言。我度識處得
T2227_.61.0405b08: 無所有處。即往遠離處。修證得已。更往仙
T2227_.61.0405b09: 所。述己所得。仙問。汝已證無所有處耶。我
T2227_.61.0405b10: 之所得汝亦得耶。即共領衆。又自念。此法
T2227_.61.0405b11: 不趣智慧不趣涅槃。寧可更求安隱處
T2227_.61.0405b12: 耶。是故更往欝陀羅羅摩子所云。我欲於
T2227_.61.0405b13: 汝法中學。彼答無不可。問曰。知自證耶。
T2227_.61.0405b14: 答。我度無所有處得非想定。我久證得。便
T2227_.61.0405b15: 修得之。乃至領衆等。復念言。此法不至涅
T2227_.61.0405b16: 槃。即往象頭山鞸羅梵志村尼連禪河邊。誓
T2227_.61.0405b17: 不起。即得無上安隱涅槃。道品成就。四智
T2227_.61.0405b18: 具足。法花云。如來爲太子時。出於釋城。去
T2227_.61.0405b19: 伽耶城不遠坐於道場。得成阿耨多羅三
T2227_.61.0405b20: 藐三菩提。言伽耶者。山名。即象頭山。城
T2227_.61.0405b21: 近此山。故名伽耶城也。彼經既云往尼連
T2227_.61.0405b22: 禪河邊。誓不起。即得涅槃。道品成就。四智
T2227_.61.0405b23: 具足。故云尼連禪河與菩提樹竝是一處
T2227_.61.0405b24: 也。法花意。亦准知之。言沂岸者。沂魚衣反。
T2227_.61.0405b25: 淮沂也。沂水出泰山。蓋懸也。岸魚韓反。水
T2227_.61.0405b26: 望涯泗而高曰岸也。涯後而水深者爲岸
T2227_.61.0405b27: 也。意云。彼尼連禪河。猶如此間沂水高岸。
T2227_.61.0405b28: 而無諸難。速得悉地。衆魔不能爲障。所求
T2227_.61.0405b29: 無不成就。故爲勝也。二佛轉法輪處。三佛
T2227_.61.0405c01: 涅槃處。四佛所生處。皆是大威徳諸天常所
T2227_.61.0405c02: 護持。故法驗易成也。一行和尚云。若人已
T2227_.61.0405c03: 發菩提心。即是諸佛生地。亦是得道。轉法
T2227_.61.0405c04: 輪。般涅槃處。亦是久住其中。以四威儀廣
T2227_.61.0405c05: 利衆生之處。雖未聞祕藏。但得三乘共行
T2227_.61.0405c06: 處。亦名吉祥。謂觀察性空無相無作。無有
T2227_.61.0405c07: 我人衆生壽者。此是二乘成道入涅槃處。亦
T2227_.61.0405c08: 是種種本生。經菩薩棄捨身命。學波羅蜜
T2227_.61.0405c09: 處。皆可就中作曼荼羅。復次自謂已得涅
T2227_.61.0405c10: 槃。生滅度想。是聲聞辟支佛所遊地分。若
T2227_.61.0405c11: 不得一向求菩提人。即應平治此中畫
T2227_.61.0405c12: 作悲生曼荼羅也。五佛所説勝處。謂如仙人
T2227_.61.0405c13: 住山世尊記説。於中易所得道之類是也。
T2227_.61.0405c14: 六菩薩所説勝處。七乃至十四。佛八大塔。
T2227_.61.0405c15: 言八塔者。謂安置佛舍利塔也。若准付法
T2227_.61.0405c16: 藏分法。先爲三分。謂人･天･海。人中一分。復
T2227_.61.0405c17: 分爲八。阿含亦爾。故長阿含云。佛涅槃後。
T2227_.61.0405c18:
T2227_.61.0405c19: 諸跋離衆。摩伽陀國諸拘梨民衆。毘提國諸
T2227_.61.0405c20: 波羅門衆。迦維羅國諸釋種衆。毘舍離國諸
T2227_.61.0405c21: 離車衆。摩竭國阿闍世王衆。於
T2227_.61.0405c22: 求舍利分。乃至彼城王不肯分付。時香姓
T2227_.61.0405c23: 婆羅門。而喩衆人。即分舍利。以爲八分。瓶
T2227_.61.0405c24: 塔第九。灰塔第十。生存時髮。天持上天。起
T2227_.61.0405c25: 塔供養。有餘灰者。畢鉢羅樹人。起塔供
T2227_.61.0405c26: 養。諸國各於本國起塔。而今此經。且明人
T2227_.61.0405c27: 界八大塔處。以爲勝處。瓶灰兩塔。及出家
T2227_.61.0405c28: 塔等。亦是勝處。彼天及海是異界。故且不説
T2227_.61.0405c29: 之。應云是亦勝處也。大乘本生心地觀經
T2227_.61.0406a01: 第一云。又此光中。影現如來不可思議八大
T2227_.61.0406a02: 寶塔。
T2227_.61.0406a03: 國伽耶城邊菩提樹下成佛寶塔。婆羅捺國
T2227_.61.0406a04: 鹿野園中初轉法輪度人寶塔。舍衞國中給
T2227_.61.0406a05: 孤獨園與諸外道六月論議得一切智聲名
T2227_.61.0406a06: 寶塔。安達羅國曲女城邊昇忉利天爲母説
T2227_.61.0406a07: 法。共梵天王及天帝釋十二萬衆。從三十
T2227_.61.0406a08: 三天現三道寶階下閻浮時。神異寶塔。摩
T2227_.61.0406a09: 竭陀國王舍城邊耆闍崛山説大般若法花
T2227_.61.0406a10: 一乘心地經等大乘寶塔。毘舍離國菴羅衞
T2227_.61.0406a11: 林維摩長者不可思議現疾寶塔。
T2227_.61.0406a12: 跋提河邊娑羅林中圓寂寶塔。如是八塔。大
T2227_.61.0406a13: 聖化儀人天有情所歸依處。供養恭敬爲成
T2227_.61.0406a14: 佛因。如是音聲及諸塔影而於三世難思議
T2227_.61.0406a15: 事。悉皆影現大光明中。即偈頌曰。淨飯王宮
T2227_.61.0406a16: 生處塔。菩提樹下成佛塔。鹿野園中法輪塔。
T2227_.61.0406a17: 給孤獨園名稱塔。曲女城邊寶階塔。耆闍崛
T2227_.61.0406a18: 山般若塔。菴羅衞林維摩塔。娑羅林中圓寂
T2227_.61.0406a19: 塔。如是世尊八寶塔。諸天龍神常供養也。如
T2227_.61.0406a20: 來所現八箇大塔。亦是八塔。義意可知。義
T2227_.61.0406a21: 釋云。如西方八塔及三乘聖衆遺迹甚多。皆
T2227_.61.0406a22: 是大威徳諸天常所護持瞻禮。猶如般若經
T2227_.61.0406a23: 所在之處。諸小鬼輩不敢停留。故法驗易成
T2227_.61.0406a24: 也。十五名山多諸林木花果泉水。彼義釋
T2227_.61.0406a25: 云。諸勝處中。最以山林爲上。雖重巖衆
T2227_.61.0406a26: 峯端嚴幽寂。若無花果流泉人所不樂。則
T2227_.61.0406a27: 衆縁多闕。亦不堪任。故須有種種名花甘
T2227_.61.0406a28: 實。兼有清泉池。情所愛悦之處。則是佛所
T2227_.61.0406a29: 稱歎。可作漫荼羅事業也。復次淨菩提心。
T2227_.61.0406b01: 安住諦理。堅固不動。八方大風不能震搖。
T2227_.61.0406b02: 大悲方便花果。處處珍布。常流淨法。利樂
T2227_.61.0406b03: 衆生。最是佛所稱歎。好作曼荼羅處也。十
T2227_.61.0406b04: 六有蘭若。多諸花果。渠水交流也。十七有
T2227_.61.0406b05: 蘭若。多諸糜鹿。無人採捕。復無諸惡獸。麋
T2227_.61.0406b06: 字莫悲反。鹿屬也。一曰老也。採倉宰反。取
T2227_.61.0406b07: 也。捕蒲布反。捕猶逐索之也。取也。熊胡
T2227_.61.0406b08: 弓反。獸似豕。山居冬蟄。其掌似人掌也。羆
T2227_.61.0406b09: 鄙宜反。似熊而黄白長頭高脚。猛憨多力。今
T2227_.61.0406b10: 文意。謂無此等類以爲勝處也。十八無大
T2227_.61.0406b11: 寒復無大熱。其處宜人。十九山傍。二十山
T2227_.61.0406b12: 峯頂爲獨高臺。二十一山復如上三處。復
T2227_.61.0406b13: 有流水以爲好處。二十二復有勝處。青草
T2227_.61.0406b14: 遍地。多諸樹花。中有其木。堪作護摩。二
T2227_.61.0406b15: 十三安置舍利塔前。二十四於山中安舍
T2227_.61.0406b16: 利處。二十五四河邊。謂從阿那婆答多池
T2227_.61.0406b17: 所流出四大河。池東面銀牛口流出殑伽河。
T2227_.61.0406b18: 南面金象口流出信度河。西面瑠璃馬口流
T2227_.61.0406b19: 出縛芻河。北面頗胝師子口流出徒陀河。
T2227_.61.0406b20: 大地菩薩以願力故。化爲彼池龍王。於中
T2227_.61.0406b21: 潜宅。出清冷水。給繼瞻部州。故四河邊以
T2227_.61.0406b22: 爲勝處也。二十六有蘭若。種種林木茂飾
T2227_.61.0406b23: 嚴麗。無多人處。前蘭若處多諸花菓。今此
T2227_.61.0406b24: 蘭若雖無花菓。而諸林木茂飾嚴麗。無多
T2227_.61.0406b25: 人處。以爲異也。二十七寒林烟不絶處。謂
T2227_.61.0406b26: 除蘭若。更有
T2227_.61.0406b27: 時出現。而似有靈跡。是爲寒林烟不絶處
| T2227_.61.0406b28: | 更檢 | 二十八大河岸。是清潔之處故。二十九 |
T2227_.61.0406c01: 人。咸所愛樂。三十往曾有多牛居處。義釋
T2227_.61.0406c02: 云。西方聚落。牧牛共在一處。去村或十里
T2227_.61.0406c03: 五里。既積多時。牛屎尿遍地重積。梵俗亦
T2227_.61.0406c04: 以爲淨。雖然須牛移去。若牧牛見在。亦不
T2227_.61.0406c05: 可作也。三十一逈獨大樹之下。神靈所依。
T2227_.61.0406c06: 日影不轉。三十二多聚落一神祠處。亦是清
T2227_.61.0406c07: 潔故。三十三十字大路之邊。三十四龍池邊。
T2227_.61.0406c08: 三十五佛經行所至之國。三十六但有國土
T2227_.61.0406c09: 人民。信順恭敬三寶。弘揚正法。三十七有
T2227_.61.0406c10: 國土。多諸仁衆。皆具慈悲。恭敬三寶。及多
T2227_.61.0406c11: 仁慈國。諸天加護。地祗歡喜。是故於所修
T2227_.61.0406c12: 法無有障礙。速得悉地。故爲勝地。如上所
| T2227_.61.0406c13: | 説諸勝處。若深祕釋 | 云云 |
T2227_.61.0406c15: 曰。二明簡擇地中穢惡瓦礫等物。瓦謂碎瓦。
T2227_.61.0406c16: 礫謂礫石。所言等者。謂除去破器髑髏毛髮
T2227_.61.0406c17: 糠糟灰炭刺骨朽木等。及蟲蟻蜣蜋毒螫之
T2227_.61.0406c18: 類。等取如是故云等也。若依玉呬坦跢羅
T2227_.61.0406c19: 經更明地相者。謂於高下及有荊蕀碎髑
T2227_.61.0406c20: 髏片近岸埆坎枯井枯池饒有樹根及有
T2227_.61.0406c21: 蟲窠醎
T2227_.61.0406c22: 饒如是等地應可遠離。於一切事諸曼荼羅。
T2227_.61.0406c23: 於平正地清淨潤澤離如前過。於東北方。
T2227_.61.0406c24: 其地少下。如是等處。作曼荼羅。入爲吉
T2227_.61.0406c25: 祥。先掘其地。深量一肘。還以其土而填其
T2227_.61.0406c26: 處。土若餘勝。當知好處。必得成就。若反此
T2227_.61.0406c27: 者。及有前過。即不應作。若強作者。非但
T2227_.61.0406c28: 不成。亦損已身。復有其地。無有如前過。
T2227_.61.0406c29: 周邊有水。速得成就。無水不吉。或有處
T2227_.61.0407a01: 所。地無前過。周邊有樹豐足。花果枝葉欝
T2227_.61.0407a02: 茂足有乳樹。作曼荼羅。亦爲吉祥地。具諸
T2227_.61.0407a03: 徳周匝有樹。近有流水。此地最勝。文意准
T2227_.61.0407a04: 知。曼荼羅品者。泛指諸教法。謂於諸眞言
T2227_.61.0407a05: 祕密教法。造作曼荼羅品類之中。一一廣
T2227_.61.0407a06: 明除去地中穢惡等事。是故云曼荼羅品
T2227_.61.0407a07: 一一廣明也
T2227_.61.0407a08: 經。如悉地法善須分別三部處所 釋曰從
T2227_.61.0407a09: 此以下。三明於三部等分別處所也。於
T2227_.61.0407a10: 中爲四。初分別三部處所。二明三法處所。
T2227_.61.0407a11: 三明三法上中下成就處所。四明結示。此即
T2227_.61.0407a12: 初也。今依彼經釋此等文。於八大塔及大
T2227_.61.0407a13: 聖迹。應作佛部中無能勝等諸勝上曼荼羅。
T2227_.61.0407a14: 於蓮池邊。應作蓮花中部善住等諸勝上曼
T2227_.61.0407a15: 荼羅。於山頂上。應作金剛部中辟縛等諸
T2227_.61.0407a16: 勝上曼荼羅。今略示旨。廣如餘文
T2227_.61.0407a17: 經。復須分別扇底迦法補瑟徴迦法阿毘遮
T2227_.61.0407a18: 嚕迦法 釋曰。二明三法處所。若作息災。
T2227_.61.0407a19: 當白色地作曼荼羅。若作増益。於赤黄地
T2227_.61.0407a20: 作曼荼羅。若作降伏。於黒色地作曼荼羅。
T2227_.61.0407a21: 於山頂上或牛居之處。或於制底。或有佛
T2227_.61.0407a22: 堂。有舍利者。如是等處。即作息災曼荼羅
T2227_.61.0407a23: 法。於恒河邊。或於蓮池邊。或於坦禪上。或
T2227_.61.0407a24: 於海邊。應作増益曼荼羅事。或在於其
| T2227_.61.0407a25: | 塚間。或於諸麽跢羅麻相 | 或本云。或於 諸磨路羅天祠 | 或空 |
T2227_.61.0407a27: 曼荼羅事
T2227_.61.0407a28: 經。如是三法復須分別上中下成法 釋曰。
T2227_.61.0407a29: 三明三法上中下成就處所也。於八大塔及
T2227_.61.0407b01: 與聖迹。或意樂處。或於清淨之處。或於山
T2227_.61.0407b02: 頂如是處。應作上成就曼荼羅。於開敷蓮
T2227_.61.0407b03: 花池中鵝雁遊戲側近之處。應作求財及餘
T2227_.61.0407b04: 富貴諸吉祥成就曼荼羅。於高山上。或於山
T2227_.61.0407b05: 側。或於山谷。或於山峯。或於巖窟。如是等
T2227_.61.0407b06: 處。爲成入修羅宮故。應作下等金剛曼
T2227_.61.0407b07: 荼羅。於龍池邊。或於山峯。或於神廟。如是
T2227_.61.0407b08: 之處。爲欲碎伏所著鬼魅之者。應作金剛
T2227_.61.0407b09: 鉤曼荼羅。於大道衢上。或於制底。或執金
T2227_.61.0407b10: 剛前。如是等處。爲辟除著毘那夜迦者
T2227_.61.0407b11: 故。應作軍荼利忿怒曼荼羅。又下奉請成就
T2227_.61.0407b12: 品云。若上成就於山上作。若中成就於池
T2227_.61.0407b13: 邊作。若下成就隨處而作。或與眞言相應
T2227_.61.0407b14: 處作。若不作此處作。成就稍遲。於有舍
T2227_.61.0407b15: 利骨制底之中。作一切内法眞言。皆得成
T2227_.61.0407b16: 就。佛生處等八大制底。成就之中而最爲上。
T2227_.61.0407b17: 然於菩提道場無一切難。能與成就相應。
T2227_.61.0407b18: 魔王尚於彼處不然其難。況餘諸類。是
T2227_.61.0407b19: 故一切眞言決定成就。凡是猛利成就於塚
T2227_.61.0407b20: 間作。或於空室。或於一神獨居之廟。或逈
T2227_.61.0407b21: 獨樹下。或於河邊。當作成就。若欲成就女
T2227_.61.0407b22: 藥叉者。於林間作。若欲成就龍王法。若
T2227_.61.0407b23: 於泉邊作。若欲成就富貴法者。於屋上
T2227_.61.0407b24: 作。若欲成就使者法時。於諸人民集會處
T2227_.61.0407b25: 作。若欲成就入諸穴法。於窟中作。此是
T2227_.61.0407b26: 祕密分別成就之處。文意可悉
T2227_.61.0407b27: 經。即於是處隨心所宜淨塗灑掃作諸事業
T2227_.61.0407b28: 速得成就悉地之法 釋曰。四明結示也。
T2227_.61.0407b29: 於三部三法上中下。各有所樂。隨其所欲
T2227_.61.0407c01: 作諸事業。故云隨心所宜等也。或若不獲
T2227_.61.0407c02: 如上勝處。即應隨得之處作曼荼羅。難
T2227_.61.0407c03: 得具足勝上之處。是故但於平正潤澤。於
T2227_.61.0407c04: 東北
T2227_.61.0407c05: 其池邊。亦無障難。如是之處。作曼荼羅。
T2227_.61.0407c06: 皆得成就。若於聖迹牛所居處。於巖崛中
T2227_.61.0407c07: 及山頂上。先所淨地。亦於屋上并與石上。
T2227_.61.0407c08: 或制底邊。及於坦禪上諸江河邊。如是之處
T2227_.61.0407c09: 作曼荼羅者。不須堀地及以治打。勿疑
T2227_.61.0407c10: 高下等過。隨其地勢掃治灑水。手按其地。
T2227_.61.0407c11: 及誦眞言。即成清淨。或於作曼荼羅處。
T2227_.61.0407c12: 有其地過不得除者。但以眞言而作清
T2227_.61.0407c13: 淨。亦得成就。若作急速之事作曼荼羅。
T2227_.61.0407c14: 及作辟除鬼魅所著。并與自身灌頂曼荼
T2227_.61.0407c15: 羅者。勿須細問其地。隨宜而作。都以枳
T2227_.61.0407c16: 利枳利忿怒眞言持誦。香水先灑其地。及灑
T2227_.61.0407c17: 亦淨以爲淨地。若作佛部中無能勝等曼荼
T2227_.61.0407c18: 羅者。應以最勝佛頂眞言作淨法。若作蓮
T2227_.61.0407c19: 花部曼荼羅者。應以吉祥明或以悉濕囀
| T2227_.61.0407c20: | 引 | 嚩 | 上 | 訶明作淨地法。若作金剛部曼荼羅 |
| T2227_.61.0407c22: | 勝佛頂濕嚩 | 七 | 嚩 | 上 | 訶及軍荼利。此等三尊。各 |
T2227_.61.0407c24: 用此眞言。一切事者。謂淨地法。及以護身。
T2227_.61.0407c25: 加被弟子。辟除諸難。請淨香等。於此等事
T2227_.61.0407c26: 悉皆通用。或依本法所説。應當用之。或觀
T2227_.61.0407c27: 其國及以時節并有利益。或觀其時有難無
T2227_.61.0407c28: 難及弟子渇仰之心簡擇時日等。具如彼
T2227_.61.0407c29: 經也。問。經云。阿字門一切諸法本不生故。
T2227_.61.0408a01: 若准此義。於一切處應修眞言。何故今苦
T2227_.61.0408a02: 棄捨惡處。擇取好處。豈非執著耶。答。今
T2227_.61.0408a03: 就二門而顯此義。一者道理。謂因縁道理。
T2227_.61.0408a04: 二者根機。謂行者根機。問。所以約因縁道
T2227_.61.0408a05: 理。擇求勝處者如何。答。所以諸法本不生
T2227_.61.0408a06: 者。由因縁合所生。若不和合。諸法不成。
T2227_.61.0408a07: 若因縁合。諸法得生。故簡擇勝處。顯本不
T2227_.61.0408a08: 生。問。若云本不生者。直爾默坐。應契本
T2227_.61.0408a09: 理。何爲擇求因縁和合。更得合生。豈不
T2227_.61.0408a10: 違背本極理耶。答。若不依因縁合者。即
T2227_.61.0408a11: 是外道邪見斷空。是故必用因縁和合。顯
T2227_.61.0408a12: 本不生也。問。若爾者。直爾默坐。應觀因縁
T2227_.61.0408a13: 和合生。故諸法本不生。何爲更擇勝處耶。
T2227_.61.0408a14: 答。若不擇勝處。既闕因縁。何得顯示因
T2227_.61.0408a15: 縁合生。故本不生故必擇勝處。應得持念。
T2227_.61.0408a16: 又問。假使擇得勝處。直爾觀因縁合故諸
T2227_.61.0408a17: 法不生者。速得成就大悉地耶。答。依隨
T2227_.61.0408a18: 阿闍梨被授三密加持者。直爾修此觀。必
T2227_.61.0408a19: 得速成大悉地故也。若未被教授者。不
T2227_.61.0408a20: 能速成就大悉地也。問。此人既觀極理不
T2227_.61.0408a21: 生。何故速不成就耶。答。譬如雖知竹林
T2227_.61.0408a22: 有火。而若未解鑚取法者。火難可得。彼
T2227_.61.0408a23: 人亦爾。雖解極理。而未受學三密祕術故。
T2227_.61.0408a24: 不可速成大悉地也。二問約行者根機其
T2227_.61.0408a25: 意如何。答。於修行人有三根異。若上根觸
T2227_.61.0408a26: 處應修。若中下輩必須勝處。問。修眞言
T2227_.61.0408a27: 者。是神通乘機。應云咸是上根。何故今云
T2227_.61.0408a28: 三根異耶。答。所言上者。比況餘教以爲上
T2227_.61.0408a29: 根。彼三乘教。經歴三無數劫。希得成佛。故
T2227_.61.0408b01: 今此祕教。不歴劫數。速成佛故。應云今教
T2227_.61.0408b02: 三根咸是上根也。問。若爾縁何等義今立
T2227_.61.0408b03: 三根異耶。答。備縁方進。是爲中下。闕縁
T2227_.61.0408b04: 而進。是爲上也。問。若約根機分三品者。
T2227_.61.0408b05: 於祕密教亦分三品耶。答。此義不爾。何
T2227_.61.0408b06: 者。教常是速疾神通乘。但以根機成三根
T2227_.61.0408b07: 別也。問。根既有三品。乘豈無遲鈍耶。答。
T2227_.61.0408b08: 此義亦不然。何者。根分三品者。只在未
T2227_.61.0408b09: 乘神通乘前。若乘乘已。倶能速超二死大
T2227_.61.0408b10: 海。同得到於常寂内院法界宮也
T2227_.61.0408b11:
T2227_.61.0408b12: 持者持誦。謂能持也。眞言者金口所吐。謂所
T2227_.61.0408b13: 持也。法者。法則。即持眞言儀式法則也。今
T2227_.61.0408b14: 此品中。廣説應作及不應作二種法則。令持
T2227_.61.0408b15: 誦者速成悉地。故云持眞言法品也
T2227_.61.0408b16: 經。復次廣説制持眞言儀式法則 釋曰。今
T2227_.61.0408b17: 此一品。第四明正持眞言相。即答三問。謂
T2227_.61.0408b18: 云何眞言速成就。云何調伏相。云何誦眞言
T2227_.61.0408b19: 方便之次第。今就文分爲三。初標。次若有
T2227_.61.0408b20: 智者下。二明持誦眞言相。次常依本戒下。
T2227_.61.0408b21: 三明總結也。就初亦二。初明標廣説。後明
T2227_.61.0408b22: 標速成就。是即初也
T2227_.61.0408b23: 經。若依此式不久當獲一切成就 釋曰。此
T2227_.61.0408b24: 即二明標速成就也。此儀式法則通於三
T2227_.61.0408b25: 部用。若不違法則。必得成就。故云不久當
T2227_.61.0408b26: 獲一切成就也
T2227_.61.0408b27: 經。若有智者持諸眞言 釋曰。從此以下。二
T2227_.61.0408b28: 明持誦眞言相。分文爲三。初明眞言速
T2227_.61.0408b29: 成就相。即是答云何眞言速成就也。次若欲
T2227_.61.0408c01: 求大悉地成就下。二明調不調伏相。是即答
T2227_.61.0408c02: 云何調伏相也。次若求悉地當須三時洗浴
T2227_.61.0408c03: 下。三正明持眞言相。是即答云何誦眞言
T2227_.61.0408c04: 方便之次第也。就初爲二。初標擧持誦人。
T2227_.61.0408c05: 後廣明速成就相。此即初也。若不擧學三
T2227_.61.0408c06: 密。以爲無智人。若持眞言者。必備此大智。
T2227_.61.0408c07: 故稱有智也
T2227_.61.0408c08: 經。先斷瞋恚 釋曰。從此以下。二廣明速
T2227_.61.0408c09: 成就相也。若不解法式。雖修祕密法。而
T2227_.61.0408c10: 不速成就。如服貴藥不知禁忌藥力難
T2227_.61.0408c11: 得。是故先廣説應作及不應作。爲持誦者
T2227_.61.0408c12: 以爲法則也。就中作十八對。消釋經文。初
T2227_.61.0408c13: 瞋人慢法對。乃至第十八内衣外衣對。此
T2227_.61.0408c14: 即初也。分文爲二。初明不應瞋人。次於
T2227_.61.0408c15: 諸眞言下。二明於法不應檀意就初亦三。
T2227_.61.0408c16: 初總明斷瞋恚。次別明制瞋恚。此即初也。
T2227_.61.0408c17: 凡持眞言者。於情非情不應生瞋。若於此
T2227_.61.0408c18: 等生瞋恚者。生法二忍爲障礙。故也
T2227_.61.0408c19: 經。乃至天神大應生瞋 釋曰。二別明制瞋
T2227_.61.0408c20: 恚。此亦爲二。初明莫瞋天神。次明莫瞋
T2227_.61.0408c21: 餘持眞言者。此即初也。天者。書云。天尊地
T2227_.61.0408c22: 卑。有天地。然後萬物生也。尊而居之。則
T2227_.61.0408c23: 稱皇天。元氣廣大。則稱昊天。仁覆愍下。
T2227_.61.0408c24: 則稱昊天。自上臨下。則稱上天。據遠視
T2227_.61.0408c25: 之。則稱蒼天也。神謂乃聖乃神乃武乃文。
T2227_.61.0408c26: 又幽明不測。謂之神也。又神者。精靈之妙
T2227_.61.0408c27: 也。細而言之。則天神曰神。地神曰祗。人神
T2227_.61.0408c28: 曰鬼。又是百物之精也。今謂。天者上界諸
T2227_.61.0408c29: 天也。神者地上祗也。又天神者五類諸天
T2227_.61.0409a01: 也。五類者。上界四天。住虚空四天。遊虚空四
T2227_.61.0409a02: 天。地居有四天。居地底四天也。一一類有四
T2227_.61.0409a03: 天。總有二十。并后復有五類。如是等類。總
T2227_.61.0409a04: 爲天神。又一切諸佛菩薩聲聞縁覺等。以爲
T2227_.61.0409a05: 天神。皆悉是聖。咸共尊故。如諸天神覆護
T2227_.61.0409a06: 一切。若瞋彼者。既以違恩。是故制之
T2227_.61.0409a07: 經。亦不瞋嫌餘持眞言者。釋曰。二明莫
T2227_.61.0409a08: 瞋餘持眞言者也。餘持眞言者。與我同道。
T2227_.61.0409a09: 若生瞋者。既以背親。何況損失菩薩廣濟。
T2227_.61.0409a10: 故制之也
T2227_.61.0409a11: 經。於諸眞言下至而分別之 釋曰。二明
T2227_.61.0409a12: 於法不應檀意。於中亦二。初明不檀意。
T2227_.61.0409a13: 次明應生敬重。此即初也。凡所修法須
T2227_.61.0409a14: 隨阿闍梨諮詢禀受。然後修習。如何擅意
T2227_.61.0409a15: 而分別之。若爾者神驗難得。具如下説也。
T2227_.61.0409a16: 檀視戰反專也。禮記不敢擅重事是也
T2227_.61.0409a17: 經。於諸眞言及以法則深生敬重 釋曰。二
T2227_.61.0409a18: 明應生敬重也。諸眞言法。是諸佛師。故
T2227_.61.0409a19: 應敬重。故餘經云諸佛所師所謂法也
T2227_.61.0409a20: 經。於諸惡人善須將護 釋曰。二明護惡敬
T2227_.61.0409a21: 善對也。分文爲二。初明將護惡人。次阿闍
T2227_.61.0409a22: 梨下。二明應敬善人也。初亦爲二。初明
T2227_.61.0409a23: 將護惡人。次明將護之由。此即初也
T2227_.61.0409a24: 經。何以故能障大事及壞彼故 釋曰。二明
T2227_.61.0409a25: 將護之由。文意可知也
T2227_.61.0409a26: 經。於阿闍梨所下至分別惡想 釋曰。二明
T2227_.61.0409a27: 應敬善人也。文亦爲二。初明莫見愆過。
T2227_.61.0409a28: 次擧有過以況無過。此即初也。於阿闍梨
T2227_.61.0409a29: 而有凡聖。若伺惡者。於佛世尊尚見愆過。
T2227_.61.0409b01: 若求善者於一闡提而見有善。故於阿闍
T2227_.61.0409b02: 梨不令見愆過。愆字去連反。過也失也。故
T2227_.61.0409b03: 般舟三昧經云。於所聞三昧處如世尊。不
T2227_.61.0409b04: 嫌不恚。不見短長。又智論四十九云。菩薩
T2227_.61.0409b05: 因師得菩提。云何不敬。豈有上智高明。於
T2227_.61.0409b06: 師不敬。若不敬師。則失大利。如井無綆
T2227_.61.0409b07: 水無由得。又彼論。問。善師尚不能敬。惡
T2227_.61.0409b08: 師云何能敬而令敬師。答。勿順世法著善
T2227_.61.0409b09: 遠惡。若能開釋深般若者。則盡敬之。不
T2227_.61.0409b10: 念餘惡。不以嚢臭而棄其金。如空中聲
T2227_.61.0409b11: 告波崙言。汝於師所勿念其惡。復師之
T2227_.61.0409b12: 好惡。何預於我。我求法利不求於惡。今
T2227_.61.0409b13: 經意。准彼故引用之。縱見愆過。身業莫生
T2227_.61.0409b14: 三業惡事。驕慢是身惡。亦通意業。驕字憍
T2227_.61.0409b15: 也。嫌恨是意惡。談説即口惡也。心意終不
T2227_.61.0409b16: 分別惡想者。是除前三。更誡餘惡也。身
T2227_.61.0409b17: 口諸惡無不由心。故擧心意。收攝二業。又
T2227_.61.0409b18: 釋。縱見愆過。而於三業莫生驕慢嫌恨等
T2227_.61.0409b19: 惡。擧身攝二。故云身業猶不生等。餘如前
T2227_.61.0409b20: 説也
T2227_.61.0409b21: 經。於過既爾耳況依法耶 釋曰。二擧有
T2227_.61.0409b22: 過。以況無失也。設使於有過師尚諫莫
T2227_.61.0409b23: 見。何況於依法師而見其過。故云於過既
T2227_.61.0409b24: 爾況依法耶
T2227_.61.0409b25: 經。縱懷大怒下至苦治罰 釋曰。第三縛明
T2227_.61.0409b26: 降怨對也。文亦爲二。初明不應縛損明王。
T2227_.61.0409b27: 次明莫作降怨法也。此即初也。文有縛明
T2227_.61.0409b28: 損害治罰等句。如文可知。凡是明王大聖
T2227_.61.0409b29: 智悲之用。憐愍有情。無有彼此。猶如父母
T2227_.61.0409c01: 慈愛赤子。如何以自所持眞言繋縛明王。
T2227_.61.0409c02: 是背恩逆罪故制斷之。問。明王是諸佛菩
T2227_.61.0409c03: 薩大智之用。豈得繋縛耶。答。設使不可縛
T2227_.61.0409c04: 得。於恩徳境而起惡逆。得罪無量。故不應
T2227_.61.0409c05: 作也。問。若不可縛者。何故下文云若終不
T2227_.61.0409c06: 得悉地者治罰本尊耶。答。由惡念故不
T2227_.61.0409c07: 可縛得。若依善事。應得治罰也。問。何故
T2227_.61.0409c08: 其義得然。答。惡違理故。諸佛菩薩不得被
T2227_.61.0409c09: 縛。善順理故。彼大聖衆。必被治罰。問。惡違
T2227_.61.0409c10: 何理。善順何理。而有此義耶。答。本不生
T2227_.61.0409c11: 理。非善非惡。亦善亦惡。然諸佛菩薩。久劫
T2227_.61.0409c12: 證此理。變惡爲善。故不被惡念縛。多時
T2227_.61.0409c13: 起弘誓。薫習心腑。故爲善事被罰。問。若
T2227_.61.0409c14: 修善事。諸佛菩薩應發歡悦。何故今云被
T2227_.61.0409c15: 罰耶。答。實如所徴。必應喜悦。但今於行
T2227_.61.0409c16: 者不顧身命。未與悉地。是故被罰。何者。
T2227_.61.0409c17: 諸佛菩薩相違本誓三昧耶故。問。所以佛
T2227_.61.0409c18: 菩薩衆未與悉地者。必由行者精進未滿。
T2227_.61.0409c19: 何故強罰佛菩薩等。豈不犯罪耶。解釋此
| T2227_.61.0409c20: | 義。具在後文 | 云云 |
T2227_.61.0409c22: 降怨法也。若損害他。既違三昧耶。故不應
T2227_.61.0409c23: 作。但除大悲弘誓之所爲也
T2227_.61.0409c24: 經。未曾經於阿闍梨處下至不應授人 釋
T2227_.61.0409c25: 曰。此即第四未受未入對也。分文爲二。初
T2227_.61.0409c26: 明未受不應授。次未曾經入下。二明未入
T2227_.61.0409c27: 亦不授與也。就初亦二。初明未受不應
T2227_.61.0409c28: 授。次雖阿闍梨所下。二明受得亦不可與
T2227_.61.0409c29: 也。初亦爲二。初明未受不應授之由。此
T2227_.61.0410a01: 即初也。夫以。眞言祕法。從初以來。展轉相
T2227_.61.0410a02: 承。師師相次。何無印可。輒得傳授。故云不
T2227_.61.0410a03: 應授人也
T2227_.61.0410a04: 經。所受之人下至復是外道 釋曰。二明
T2227_.61.0410a05: 不應授之由。即無本故。受學之輩。於三部
T2227_.61.0410a06: 法不生敬信。又不隨師學。神祗不感。不
T2227_.61.0410a07: 感之故悉地難得。難得之故。於三寶處
T2227_.61.0410a08: 不生恭敬。是故制之。又同外道諍求名利。
T2227_.61.0410a09: 各立衆多究竟之道。故云是外道也
T2227_.61.0410a10: 經。雖阿闍梨所下至竝不應與 釋曰。二
T2227_.61.0410a11: 明受得亦不可與也。未得傳法位。世尊
T2227_.61.0410a12: 行法。尚不得傳。何況大印眞言等。文意可
T2227_.61.0410a13: 知
T2227_.61.0410a14: 經。未曾經入曼荼羅者亦不授與 釋曰。二
T2227_.61.0410a15: 明未入亦不授與也。已入曼荼羅者。尚不
T2227_.61.0410a16: 可授。何況未入者乎。若爲未入灌頂道場
T2227_.61.0410a17: 之者。説祕密教。是金剛薩埵所不許可故。
T2227_.61.0410a18: 應愼之
T2227_.61.0410a19: 經。不應跳驀下至亦不跳驀 釋曰。此即第
T2227_.61.0410a20: 五驀情驀靈對也。分文爲二。初明不應跳
T2227_.61.0410a21: 驀有情。次又不應踐驀下。二明不應驀有
T2227_.61.0410a22: 靈之物。此即初也。一切有情兩足之類者。是
T2227_.61.0410a23: 上勝之類。謂人天等也。乃至多足者。是下劣
T2227_.61.0410a24: 之輩。謂除人天。所餘有足無足多足等也。
T2227_.61.0410a25: 如是等類。皆有如來金剛界性。未來世中。
T2227_.61.0410a26: 必得菩提。又於此中。或有權現。佛菩薩等。
T2227_.61.0410a27: 隨類訓導。何敢跳驀。故令愼之
T2227_.61.0410a28: 經。又不應踐驀下至竝不＊踐驀 釋曰。二
T2227_.61.0410a29: 明不應驀有靈之物。於中爲三。初明不
T2227_.61.0410b01: 應踐地印。二明不應踐藥草。三明結誡。
T2227_.61.0410b02: 此即初也。諸鎚輪棓杵螺金剛杵等。皆是以
T2227_.61.0410b03: 佛菩薩所執持幖幟之印也。棓捕后反大杖
T2227_.61.0410b04: 也。若地有此等印標及以素成。不合踐驀。
T2227_.61.0410b05: 驀明詐反。上馬也。謂踐驀地印。不應如上
| T2227_.61.0410b06: | 馬也 | 云云 |
T2227_.61.0410b08: 不應踐藥草也。諸藥草等。有神守護。亦
T2227_.61.0410b09: 是成就悉地之物。是故制之
T2227_.61.0410b10: 經。若樂成就眞言法者應須依制 釋曰。三
T2227_.61.0410b11: 明結誡。如文可知
T2227_.61.0410b12: 經。不應詰難大乘正義 釋曰。此即第六詰
T2227_.61.0410b13: 難諦信對也。分文爲二。初明不應詰難大
T2227_.61.0410b14: 乘正義。次明聞菩薩甚深行應生諦信。此
T2227_.61.0410b15: 即初也。所以不應詰難者。是非凡夫情想
T2227_.61.0410b16: 境界故。故三昧耶戒云。於甚深大乘經典
T2227_.61.0410b17: 不通解事。不應生疑。非凡夫境界故。又
T2227_.61.0410b18: 若好詰難。心地雜亂。月輪難現。若依此義。
T2227_.61.0410b19: 何啻大乘。於小亦然。文且擧大乘耳
T2227_.61.0410b20: 經。若聞菩薩甚深希有不思議行應生諦信
T2227_.61.0410b21: 不懷疑心 釋曰。二明聞菩薩甚深行應
T2227_.61.0410b22: 生諦信。若住不思議解脱菩薩。或行惡法。
T2227_.61.0410b23: 或住善法。或作五逆。或爲闡提。如是等行。
T2227_.61.0410b24: 非凡所測。故云應生諦信不懷疑心也
T2227_.61.0410b25: 經。持眞言人不應與彼別持誦人更相施驗
T2227_.61.0410b26: 釋曰。第七施驗降伏對也。分文爲二。初
T2227_.61.0410b27: 明不應施驗。次明莫作降伏之。此即初也。
T2227_.61.0410b28: 若未得悉地。更相施驗。於所求願。最爲
T2227_.61.0410b29: 難辨。是故所不應作也
T2227_.61.0410c01: 經。若縁小過不應即作降伏之法 釋曰。二
T2227_.61.0410c02: 明莫作降伏也。菩薩廣濟利他爲本。何縁
T2227_.61.0410c03: 小事即作損害。違三昧耶故不應作也
T2227_.61.0410c04: 經。樂成就人不應歌詠言詞調戲 釋曰。第
T2227_.61.0410c05: 八汚口嚴身對也。分文爲二。初明不應
T2227_.61.0410c06: 汚口。次明不應嚴身。此即初也。歌詠者。
T2227_.61.0410c07: 謂唱歌詠詩等也。言詞者。謂巧言美語等
T2227_.61.0410c08: 也。調戲者。謂無益談咲等也。與他語話尚
T2227_.61.0410c09: 汚口業。障於悉地。何況如此等也。若非眞
T2227_.61.0410c10: 言總不用説。是應行處也
T2227_.61.0410c11: 經。爲嚴身好不應塗飾脂粉花鬘 釋曰。二
T2227_.61.0410c12: 明不應嚴身也。脂諸時反。肥凝者也。又膏
T2227_.61.0410c13: 也。粉甫憤反。付面粉也。胡粉脂。和如糊。以
T2227_.61.0410c14: 塗面。䞓粉染使赤。以著頬也。塗身指粉。嚴
T2227_.61.0410c15: 飾花鬘。女人所好。不是求道人之所宜也。
T2227_.61.0410c16: 是故制之
T2227_.61.0410c17: 經。亦不跳躑急走邪行 釋曰。此即第九跳
T2227_.61.0410c18: 地浮水對也。文亦爲二。初明莫跳躑等。二
T2227_.61.0410c19: 明不應浮戲。此即初也。跳徒彫反。躍也。上
T2227_.61.0410c20: 也。躑馳戟反。是即蹢字。蹄也。謂擧足不進
T2227_.61.0410c21: 也。文中有三事不應作事。如文可悉也
T2227_.61.0410c22: 經。亦不河中裸形浮戲 釋曰。二明不應浮
T2227_.61.0410c23: 戲也。裸形浮戲是放逸事。不宜行人故如
T2227_.61.0410c24: 來制之
T2227_.61.0410c25: 經。略而言之身諸嘲調一切戲咲 釋曰。第
T2227_.61.0410c26: 十身略口廣對也。分文爲二。初明總略制
T2227_.61.0410c27: 諸身過。二明廣斷口業諸惡。此即初也。上
T2227_.61.0410c28: 一對中。制身有限。故至是對。總略制之文
T2227_.61.0410c29: 意可見
T2227_.61.0411a01: 經。諸邪口業下至終不習學 二明廣斷
T2227_.61.0411a02: 口業諸惡也。非但制身。口亦誡之。故有此
T2227_.61.0411a03: 文。諸邪口業者。總擧口業也。及虚誑語等
T2227_.61.0411a04: 者。別擧口四。皆不應作一句。冠上身略文
T2227_.61.0411a05: 也。次所應對答等者。於口四外。更別制斷。
T2227_.61.0411a06: 然對答多言及無益言談。於持誦事爲障
T2227_.61.0411a07: 多故
T2227_.61.0411a08: 經。亦復不與外道之人及旃荼羅人同住
T2227_.61.0411a09: 釋曰。第十一併奪與奪對也。分文爲二。初
T2227_.61.0411a10: 明於惡人諸人一向停止同住談語。故云
T2227_.61.0411a11: 併奪。二明於同伴人有語不語。故云與奪。
T2227_.61.0411a12: 此即初也。亦分爲二。初明不應與惡人同
T2227_.61.0411a13: 住談語。次明不應與諸人同住談語。此即
T2227_.61.0411a14: 初也。亦分爲二。初明不應與惡人同住。
T2227_.61.0411a15: 次明不應與語。此即初也
T2227_.61.0411a16: 經。如斯等類來相問詰亦不與語 釋曰。二
T2227_.61.0411a17: 明不應與語。文意可見
T2227_.61.0411a18: 經。亦不與外諸人談話 釋曰。二明不應
T2227_.61.0411a19: 與諸人同住談話。竝於持誦爲障多故
T2227_.61.0411a20: 經。唯共伴語下至不與伴語 釋曰。二明
T2227_.61.0411a21: 於同伴人有語不語也。望前併奪。許與
T2227_.61.0411a22: 伴語。故云唯共等也。先明不語。當念誦時
T2227_.61.0411a23: 等文是也。次明共語。唯除餘時者是也。雖
T2227_.61.0411a24: 許餘時。世間言談話等事。是非所許。故
T2227_.61.0411a25: 云自非所須不與伴語也
T2227_.61.0411a26: 經。亦不以油塗飾於身 釋曰。第十二飾身
T2227_.61.0411a27: 口喫對也。分文爲二。初明不應油塗飾
T2227_.61.0411a28: 身。次明口不應喫諸不宜食。此即初也。凡
T2227_.61.0411a29: 以油塗飾於身者。爲愛身故。持誦之者。唯
T2227_.61.0411b01: 求諸佛微妙法身。何須愛此凡流之事。故
T2227_.61.0411b02: 不應作
T2227_.61.0411b03: 經。又不應喫葱蒜蘿菔下至皆不應食 釋
T2227_.61.0411b04: 曰。二明口不應喫諸不宜食也。其不宜食。
T2227_.61.0411b05: 在文可見。或臭穢故不應喫。謂葱蒜蘿菔
T2227_.61.0411b06: 諸菜茹等也。言菜茹者。茹釀慮讓擧二反。
T2227_.61.0411b07: 掇茹者。掇者拾食之也。又貪也。呉越凡食
T2227_.61.0411b08: 貪者謂之茹也。又臭也。今皆用之。然諸教
T2227_.61.0411b09: 法。皆許食菜。今但取拾食貪食及以臭義
T2227_.61.0411b10: 也。或嗜其味。所以制之。謂油麻酒酢。米粉
T2227_.61.0411b11: 豆餅。并蒸畢豆。及油麻餅。并作團食。油麻
T2227_.61.0411b12: 粳米。豆粥及以粥等也。或鬼所愛故不許
T2227_.61.0411b13: 喫。謂一切毘那夜迦所愛之食。但教法中。
T2227_.61.0411b14: 所以許食者。爲求得力故許食之。今斷
T2227_.61.0411b15: 愛喫故不許食也。或不淨故不用喫。謂供
T2227_.61.0411b16: 養殘食。所被驀食。或被觸食等也。又餘教
T2227_.61.0411b17: 法中。廣説諸不宜食。具如彼也
T2227_.61.0411b18: 經。一切車乘及以鞍乘皆不乘騎 釋曰。第
T2227_.61.0411b19: 十三内具外具對也。分文爲二。初明不應
T2227_.61.0411b20: 騎諸車乘等乘等即是嚴身外具也。次明
T2227_.61.0411b21: 不用鏡華粉等。即是嚴身内具。此即初也
T2227_.61.0411b22: 經。一嚴身之具所謂鏡華粉藥傘蓋非因
T2227_.61.0411b23: 縁事亦不應用 釋曰。二明不用鏡華粉
T2227_.61.0411b24: 等也。於祕教中。或時得用此鏡華等。除
T2227_.61.0411b25: 此因縁。餘所不許。故云非因縁事等也
T2227_.61.0411b26: 經。亦不以手揩手以脚揩脚 釋曰。第十四
T2227_.61.0411b27: 汚身穢水對也。文亦爲二。初明莫汚身分。
T2227_.61.0411b28: 次明勿穢諸水。此即初也。若洗手訖。二手
T2227_.61.0411b29: 相揩。即爲不淨。脚亦如是。悉不淨潔故
T2227_.61.0411c01: 制之也。故律中云。比丘晨起應淨洗手。不
T2227_.61.0411c02: 得直麁洗五指頭。復不得齊掖。當齊椀
T2227_.61.0411c03: 以前令淨。不得麁魯洗。不得揩令血出。
T2227_.61.0411c04: 當以豆磨草末。若恢土淨洗手指令作聲。
T2227_.61.0411c05: 洗淨手已。若更相揩者。便名不淨。應更洗
T2227_.61.0411c06: 也
T2227_.61.0411c07: 經。一切水中不大小便 釋曰。二明勿穢
T2227_.61.0411c08: 水也。其水爲體。能洗淨一切。若汚穢之
T2227_.61.0411c09: 者。人物皆不淨。又水神大瞋。所作無感。故
T2227_.61.0411c10: 不可作也
T2227_.61.0411c11: 經。不應岸側以手承食而食 釋曰。第十五
T2227_.61.0411c12: 無器有器對也。文亦爲二。初明岸側手不
T2227_.61.0411c13: 承食。次明不得鎚銅器食及葉上不翻。此
T2227_.61.0411c14: 即初也。言岸側者。水望涯洒而高曰岸。洒
T2227_.61.0411c15: 謂深也。若如是處。以爲不隱。何況無器以
T2227_.61.0411c16: 手承食而食。既失威儀。是故制也
T2227_.61.0411c17: 經。亦不用鎚銅器食以諸葉上不翻盛食
T2227_.61.0411c18: 釋曰。二明不得鎚銅器食及以葉上不翻盛
T2227_.61.0411c19: 食也。然於律中不許銅器。是故制之。又
T2227_.61.0411c20: 復葉上不翻盛食。悉爲不淨。是故亦制。雖
T2227_.61.0411c21: 有器盛。而鎚銅器佛所不許。雖用諸葉。
T2227_.61.0411c22: 而不翻盛。亦同觸食。故竝不用也。故律中
T2227_.61.0411c23: 云。比丘欲出乞食時。應淨洗手著入聚
T2227_.61.0411c24: 落衣。著入聚落衣已。復洗手持鉢入聚
T2227_.61.0411c25: 落。若冬寒時。内鉢著嚢中。欲到聚落邊。若
T2227_.61.0411c26: 池水若流水上。應淨洗手。若無水者。當入
T2227_.61.0411c27: 聚落中。到比丘住處。乞水洗手。若復無者。
T2227_.61.0411c28: 往比丘尼精舍中求水。若復無者。當到信
T2227_.61.0411c29: 心優婆塞家求淨水。若復無者。當開鉢嚢
T2227_.61.0412a01: 出鉢捉一處乞食。得食已。還出聚落。到
T2227_.61.0412a02: 池水若泉流水。當置鉢淨草上。然後淨洗
T2227_.61.0412a03: 手。淨洗石若草葉。洗已。鉢中指所觸飯。當
T2227_.61.0412a04: 洗葉已。寫飯置石上若草葉上。寫飯時。不
T2227_.61.0412a05: 得於不淨手捉處寫。寫已當更淨洗鉢還
T2227_.61.0412a06: 盛著鉢中而食也。雖文辭似異。而意義稍
| T2227_.61.0412a07: | 同。是故且引之 | 是一對 更檢 | 鎚字直追反。鍛也。 |
T2227_.61.0412a09: 小治也。又打鐵也
T2227_.61.0412a10: 經。不臥大小床榻下至右脅而臥 釋曰。第
T2227_.61.0412a11: 十六教眠教食對也。文亦爲二。初明教眠。
T2227_.61.0412a12: 次明教食也。就初亦二。初明臥法。次明眠
T2227_.61.0412a13: 法。此即初也。教臥有六句。初不臥大小床
T2227_.61.0412a14: 榻。次不與人同處而臥。三欲臥之時。清淨
T2227_.61.0412a15: 而臥尋思智慧。謂尋思第一義諦也。四不
T2227_.61.0412a16: 面地臥。是面地臥。亦名阿修羅覆臥。五亦
T2227_.61.0412a17: 不仰臥。亦名屍臥。亦曰婬女臥。六如師子
T2227_.61.0412a18: 王右脇臥。如文可知也
T2227_.61.0412a19: 經。當臥之時不張目睡 釋曰。二明眠法
T2227_.61.0412a20: 也。大毘盧遮那經云。彼食竟。休息少時。復
T2227_.61.0412a21: 當禮拜諸佛懺悔衆罪。爲淨心故。如是
T2227_.61.0412a22: 修常業。乃至依前讀誦經典。恒依是位。於
T2227_.61.0412a23: 後日分亦復如是。初夜後夜。思惟大乘。無
T2227_.61.0412a24: 得間絶。至中夜分。以事業金剛。如前被
T2227_.61.0412a25: 金剛甲。敬禮一切諸佛大菩薩等。次當運心
T2227_.61.0412a26: 如法供養。而作是念。我爲一切衆生志求
T2227_.61.0412a27: 大事因縁。故應當愛護是身。少時安寢。非
T2227_.61.0412a28: 爲貪著睡眠之樂。先當正身威儀重累二
T2227_.61.0412a29: 足。右脇而臥。若支體疲懈者。隨意轉側無
T2227_.61.0412b01: 咎。爲令速寤。常當係意在明。又復不應
T2227_.61.0412b02: 偃臥床上。具如彼經也
T2227_.61.0412b03: 經。日不再食下至不須食之 釋曰。二明
T2227_.61.0412b04: 教食也。此有五句。初日不再食。二不應斷
T2227_.61.0412b05: 食。謂永斷不食。有教法中説斷食法。彼即
T2227_.61.0412b06: 有限。是非永斷。二文其意小異也。三不應
T2227_.61.0412b07: 多食。四不應少食。五疑食不須。文意可知。
T2227_.61.0412b08: 又彼經云。初身輪得支持故。次行乞食。或
T2227_.61.0412b09: 檀越請。或僧中所得。當離魚肉薫菜及供
T2227_.61.0412b10: 養本尊諸佛之餘。乃至種種殘宿。不淨諸酒。
T2227_.61.0412b11: 水果等漿可以醉人者。皆不應飮噉。次奉
T2227_.61.0412b12: 摶食用獻本尊。又作隨意食法。若故有餘。
T2227_.61.0412b13: 更出少分。爲濟飢乏乞求故。當生是心。
T2227_.61.0412b14: 我爲任持身器安隱行道。受是段食。如膏
T2227_.61.0412b15: 車轄令不敗傷有所至到。不應以滋味
T2227_.61.0412b16: 故増減其心。及生悦澤嚴身之相。然後觀
T2227_.61.0412b17: 法界心字。遍淨諸食。以事業金剛加持自
T2227_.61.0412b18: 身。是中種子如鍐字眞言所説。復誦十力
T2227_.61.0412b19: 明八遍。方乃食之。具如彼也
T2227_.61.0412b20: 經。一切調戲多人叢叢乃至女人皆不觀看
T2227_.61.0412b21: 釋曰。第十七散亂愛著對也。文亦爲二。初
T2227_.61.0412b22: 明莫看散亂境。次明不愛房舍等。此即初
T2227_.61.0412b23: 也。此有三句。謂一切調戲及多人叢叢乃至
T2227_.61.0412b24: 女人。皆是散亂縁故。不應觀看。除此三事。
T2227_.61.0412b25: 更有多縁。不可具陳。故云乃至
T2227_.61.0412b26: 經。身口意等下至皆不應著 釋曰。三明
T2227_.61.0412b27: 不愛房舍等。文亦爲二。初明莫愛好房
T2227_.61.0412b28: 舍等。次明莫棄惡房舍等。此即初也
T2227_.61.0412b29: 經。受惡房舍及麁飮食皆不應棄 釋曰。二
T2227_.61.0412c01: 明莫棄惡房等。愛好棄惡。二倶愛著故不
T2227_.61.0412c02: 應爲
T2227_.61.0412c03: 經。亦不應著紫色衣裳下至垢穢衣服 釋
T2227_.61.0412c04: 曰。第十八内衣外衣對也。文亦爲二。初示
T2227_.61.0412c05: 外衣。言紫色等。是色法故。以爲外也。次明
T2227_.61.0412c06: 勤勵莫退。此勤勵等。是心法故名爲内。初
T2227_.61.0412c07: 亦爲二。初明不應著衣。次示應著衣。此
T2227_.61.0412c08: 即初也。紫色衣裳。是佛不許。破衣垢衣。是
T2227_.61.0412c09: 不祥相故竝不許
T2227_.61.0412c10: 經。念誦之時應著内衣 釋曰。二示應著
T2227_.61.0412c11: 衣。言内衣者迫近身之衣。不是心内也｣
T2227_.61.0412c12: 經。不自謙下云多愆犯下至三種悉地 釋
T2227_.61.0412c13: 曰。二明勤勵莫退也。由此勤勵。能防外惡。
T2227_.61.0412c14: 證得悉地也。分文爲四。初明爲愆犯故
T2227_.61.0412c15: 莫退。乃至四明爲放根故莫退。此即初也。
T2227_.61.0412c16: 若發菩提心。諸所犯罪。皆悉消滅。猶如朝
T2227_.61.0412c17: 露見陽即晞。先隨逐師。既發如來一切智
T2227_.61.0412c18: 智心。何爲小罪妨大事。故云不自謙下云
T2227_.61.0412c19: 等也
T2227_.61.0412c20: 經。縱爲宿業下至終不棄捨 釋曰。二明
T2227_.61.0412c21: 爲疾病故莫退也
T2227_.61.0412c22: 經。於其夢中下至亦不棄捨 釋曰。三明
T2227_.61.0412c23: 爲夢事故莫退也。就中爲三。初明莫順
T2227_.61.0412c24: 虚空聲告。次明不瞋彼惡責罵。三明勸進。
T2227_.61.0412c25: 此即初也
T2227_.61.0412c26: 經。復不瞋彼下至竝是魔故 釋曰。二明
T2227_.61.0412c27: 不瞋彼惡責罵也
T2227_.61.0412c28: 經。唯須精進下至諸邪境界 釋曰。三明
T2227_.61.0412c29: 勸進也。自退所行故云退心。誹謗三寶故
T2227_.61.0413a01: 云惡思。隨順魔境故云擧縁諸邪境界也｣
T2227_.61.0413a02: 經。縱放諸根恒常護淨而念誦之 釋曰。四
T2227_.61.0413a03: 明爲放根故莫退也。於前諸事若作祕
T2227_.61.0413a04: 釋。云云
T2227_.61.0413a05: 經。若欲求大悉地下至諸惡毒 釋曰。從
T2227_.61.0413a06: 此以下。大段第二。明調不調相。即答云何
T2227_.61.0413a07: 調伏相也。分文爲二。初明不應以眞言
T2227_.61.0413a08: 攝伏擁護。次明不應諍驗力也。初亦爲
T2227_.61.0413a09: 二。初明自所持眞言不應攝伏擁護。次明
T2227_.61.0413a10: 諸餘眞言亦不應作。此即初也。此有四句。
T2227_.61.0413a11: 不應攝伏魑魅魍魎。二不應擁護自他。
T2227_.61.0413a12: 三亦不救難。四不禁諸惡毒。亦應云難
T2227_.61.0413a13: 禁惡毒也。若未得悉地行此等事。神驗殘
T2227_.61.0413a14: 漏。不逮悉地
T2227_.61.0413a15: 經。非直所持眞言下至頻頻而作 釋曰。二
T2227_.61.0413a16: 明諸餘眞言亦不應作也。除自所持本尊
T2227_.61.0413a17: 眞言以餘尊眞言亦不應作攝伏擁護。又
T2227_.61.0413a18: 前二外。自常所用諸餘眞言。皆不應作。故
T2227_.61.0413a19: 云所有隨用等也
T2227_.61.0413a20: 經。亦不與人互諍驗力 釋曰。二明不應
T2227_.61.0413a21: 諍驗力也。持眞言者。慈愍一切以爲心
T2227_.61.0413a22: 本。然彼此相嫌諍其驗力。豈以不越三摩
T2227_.61.0413a23: 耶。故大悲心陀羅尼經云。陀羅尼相貌如
T2227_.61.0413a24: 何。大悲慈心是。平等心是。無爲心是。無染著
T2227_.61.0413a25: 心是。空觀心是。恭敬心是。卑下心是。雜亂
T2227_.61.0413a26: 心是。無上菩提心是。當知如是等心是即陀
T2227_.61.0413a27: 羅尼相貌也。若起相諍心。諸佛不加持。明
T2227_.61.0413a28: 王所呵棄。故不應作之。但除大事因縁
T2227_.61.0413a29: 也
T2227_.61.0413b01: 經。若求悉地當須三時洗浴下至而洗浴之
T2227_.61.0413b02: 釋曰。從此以下。大段第三。正明持眞言
T2227_.61.0413b03: 相。是答云何誦眞言方便之次第也。分文
T2227_.61.0413b04: 爲二。初明眞言方便次第。次若念誦時下。
T2227_.61.0413b05: 二明三業威儀次第也。就初亦二。初明洗
T2227_.61.0413b06: 浴眞言次第。次向作呼摩時下。二明加持道
T2227_.61.0413b07: 具眞言次第也。初文亦二。初明洗浴眞言
T2227_.61.0413b08: 次第。次然始可往下。二明洗浴往詣道場
T2227_.61.0413b09: 之次第也。初亦爲八。初加持水眞言。乃至第
T2227_.61.0413b10: 八獻水眞言。就初爲三。初略顯示。次二正
T2227_.61.0413b11: 示眞言。三明用眞言。法。及以功能。此即初
T2227_.61.0413b12: 也
T2227_.61.0413b13: 經。水眞言曰下 釋曰。二正示眞言。其手印
T2227_.61.0413b14: 相。撹水印是也
T2227_.61.0413b15: 經。此眞言眞言水下至不用水 釋曰。三
T2227_.61.0413b16: 明用眞言法。及以功能也
T2227_.61.0413b17: 經。土眞言下。釋曰。二明淨土眞言。分文
T2227_.61.0413b18: 爲二。初明眞言。次明用眞言法。及以功
T2227_.61.0413b19: 能。此即初也。其手印相。如供養次第法也
T2227_.61.0413b20: 經。此眞言眞言土下至不爲災惱 釋曰。
T2227_.61.0413b21: 二明用眞言法。及以功能。爲淨身故。先
T2227_.61.0413b22: 取淨土。分作三聚。以眞言手印。各持誦之。
T2227_.61.0413b23: 撹古巧反。亂也。一曰撓也
T2227_.61.0413b24: 經。辟毘那夜迦眞言下 釋曰。三明辟除眞
T2227_.61.0413b25: 言。分文爲二。初明眞言。次明用眞言法。
T2227_.61.0413b26: 此即初也。以印從頂向下至足而略云。是
T2227_.61.0413b27: 其印相也
T2227_.61.0413b28: 經。此眞言誦之下至澡浴 釋曰。二明用
T2227_.61.0413b29: 眞言法也。辟諸毘那夜迦者。是即遣除身
T2227_.61.0413c01: 中毘那夜迦難也
T2227_.61.0413c02: 經。沐浴眞言曰下 釋曰。四明沐浴眞言。文
T2227_.61.0413c03: 亦爲二。初明眞言。次明用法。此即初也。此
T2227_.61.0413c04: 是軍荼利眞言。其手印相。具如供養法也
T2227_.61.0413c05: 經。此眞言誦七遍隨意澡浴 釋曰。二明用
T2227_.61.0413c06: 法。於中亦二。先明用沐浴眞言法。後明
T2227_.61.0413c07: 用心眞言法。此即初也
T2227_.61.0413c08: 經。洗浴之時下至持念沐浴心眞言 二明
T2227_.61.0413c09: 用心眞言法。此亦爲三。初明誡勸。次示眞
T2227_.61.0413c10: 言。三明用眞言法。此即初也
T2227_.61.0413c11: 經。沐浴心眞言曰下 釋曰。二示眞言也｣
T2227_.61.0413c12: 經。此眞言誦之乃至浴竟 釋曰。三明用眞
T2227_.61.0413c13: 言法也
T2227_.61.0413c14: 經。次掬水自灌頂上 釋曰。五明自灌頂眞
T2227_.61.0413c15: 言。分文爲三。此即初明標示也
T2227_.61.0413c16: 經。潅頂眞言曰下 釋曰。二示眞言也。教
T2227_.61.0413c17: 法有印。以印取水。持誦眞言三遍。而自潅
T2227_.61.0413c18: 頂。是潅頂印也
T2227_.61.0413c19: 經。此眞言二手掬水下至如是三度 釋曰。
T2227_.61.0413c20: 三明用眞言。自潅頂法也
T2227_.61.0413c21: 經。次結頂髮眞言曰下 釋曰。六明結頂
T2227_.61.0413c22: 髮眞言。分文爲二。初明通用結髮眞言。次
T2227_.61.0413c23: 明三部結髮眞言。就初亦爲二。初示眞言。
T2227_.61.0413c24: 次明用眞言結髮之法。此即初也
T2227_.61.0413c25: 經。此眞言眞言髮三遍下至置印頂上 釋
T2227_.61.0413c26: 曰。二明用眞言結髮之法。竝明二家結髮
T2227_.61.0413c27: 之相。在文可見
T2227_.61.0413c28: 經。佛部結髮眞言曰下 釋曰。二明三部結
T2227_.61.0413c29: 髮眞言。文自爲三。即三部眞言是也。凡洗浴
T2227_.61.0414a01: 時。不應就於淤泥水中。或水有刺。或英
T2227_.61.0414a02: 岸水中。或陜渠淺水。捉渇急流。多蟲渾水。
T2227_.61.0414a03: 漑潅田水。及坑中水。如是之水。竝勿洗浴。
T2227_.61.0414a04: 又復不應於其水中及以水側大小便利。
T2227_.61.0414a05: 不得於水中跳走急行浮沒等戲。正在水
T2227_.61.0414a06: 中。勿視隱處等。應當寂靜默然洗浴。但令
T2227_.61.0414a07: 去垢。勿爲嚴身之想。具如教法中説也
T2227_.61.0414a08: 經。次應洗手三度嗽口浴本尊主 釋曰。七
T2227_.61.0414a09: 明三部漱口飮水灑淨眞言也。文亦爲二。
T2227_.61.0414a10: 初略示法則。次明三部漱口等眞言。此即初
T2227_.61.0414a11: 也。言浴本尊主者。謂指後文。非斯段意
T2227_.61.0414a12: 也
T2227_.61.0414a13: 經。佛部漱口飮水灑淨眞言下 釋曰。二明
T2227_.61.0414a14: 三部漱口等眞言。文自爲三。即三部眞言是
T2227_.61.0414a15: 也
T2227_.61.0414a16: 經。作漱口飮水灑淨已面向本尊下至方詣
T2227_.61.0414a17: 道場 釋曰。八明獻水眞言也。分文爲三。
T2227_.61.0414a18: 初略示法則。次正示眞言。三明手印相及
T2227_.61.0414a19: 誦眞言。此即初也。文有六句。一面向本尊。
T2227_.61.0414a20: 觀念本尊。二持誦眞言。三作手印。四取水
T2227_.61.0414a21: 三掬想浴本尊。五奉閼伽。六於水中隨意
T2227_.61.0414a22: 念誦。如文可知
T2227_.61.0414a23: 經。佛部獻水眞言曰下 二正示眞言也。
T2227_.61.0414a24: 文自爲三。即三部眞言是也
T2227_.61.0414a25: 經。其手印相二手仰掌下至隨任多少 釋
T2227_.61.0414a26: 曰。三明手印相及誦眞言也
T2227_.61.0414a27: 經。然始可往常念誦處 釋曰。二明洗浴往
T2227_.61.0414a28: 詣道場之次第也。分文爲二。初明洗了始
T2227_.61.0414a29: 可往詣。次既到彼所下。明既到彼所應
T2227_.61.0414b01: 修諸事業也。初亦爲二。初總略明洗了可
T2227_.61.0414b02: 往。次明未到之間所修諸事。此即初也
T2227_.61.0414b03: 經。乃至未到彼所已來下至常持不忘 釋
T2227_.61.0414b04: 曰。二明未到之間所修諸事也。中有五句。
T2227_.61.0414b05: 一勿懷瞋嫉隨順諸境也。瞋謂根本煩惱
T2227_.61.0414b06: 之一。嫉謂隨煩惱之一。言諸境者。謂除前
T2227_.61.0414b07: 二餘諸煩惱及色聲等也。二身心清淨敬想
T2227_.61.0414b08: 本神。本神者謂本尊也。三而徐往之。四堅
T2227_.61.0414b09: 持禁戒。謂如堅持四重禁等。五如前所制。
T2227_.61.0414b10: 常持不忘。謂如品初所制法則。常持不忘
T2227_.61.0414b11: 也
T2227_.61.0414b12: 經。既到彼所即應如法修諸事業而念誦之
T2227_.61.0414b13: 釋曰。二明既到彼所應修諸事業也。分
T2227_.61.0414b14: 文爲二。初總略示之。次別明行法。此即初
T2227_.61.0414b15: 也
T2227_.61.0414b16: 經。常須如法作漫荼羅供養持誦 釋曰。二
T2227_.61.0414b17: 別明行法也。就中爲二。初明道場内所行
T2227_.61.0414b18: 法。次除諸罪故下。二泛示所應行事也。初
T2227_.61.0414b19: 亦爲二。初明道場内正行。次明助行。此即
T2227_.61.0414b20: 初也
T2227_.61.0414b21: 經。若有疲倦下至願成勝事 釋曰。二明
T2227_.61.0414b22: 道場内助行也。中有七事。一轉讀經典。二
T2227_.61.0414b23: 作制多。三諸餘善事謂印佛等。四歸三寶。
T2227_.61.0414b24: 五懺悔。六發菩提心。七願成勝事。謂所求
T2227_.61.0414b25: 悉地也
T2227_.61.0414b26: 經。除諸罪故應常依教作諸善事 釋曰。
T2227_.61.0414b27: 二明泛示所應行事。於中爲二。初總明
T2227_.61.0414b28: 應行諸善事。次正示諸善事。此即初也。若
T2227_.61.0414b29: 欲除諸罪速成悉地者。廣應修善事故。云
T2227_.61.0414c01: 應常依教作諸善事也
T2227_.61.0414c02: 經。而行惠施下至眞言法經 釋曰。二正
T2227_.61.0414c03: 示諸善事。於中爲三。初明應修六度諸
T2227_.61.0414c04: 善。次依經善畫下。二明應入曼荼羅。次白
T2227_.61.0414c05: 月八日下。三明節日倍加諸事。此即初也。
T2227_.61.0414c06: 而行惠施等者。是行財施。於諸法教等者。是
T2227_.61.0414c07: 行法施也。常懷忍辱。是即忍度。精進不退。
T2227_.61.0414c08: 謂精進度也。深懷歸信。謂歸信三寶。即持戒
T2227_.61.0414c09: 也。六念經心。是禪定也。所聞經典諦思文
T2227_.61.0414c10: 義等三事。是即般若也
T2227_.61.0414c11: 經。依經善畫下至自入發之 釋曰。二明
T2227_.61.0414c12: 應入曼荼羅。文亦爲二。初明應須自入。
T2227_.61.0414c13: 次明應令他入。此即初也。爲令悉地速成
T2227_.61.0414c14: 就故畫曼荼羅。及須自入并令他入。所謂
T2227_.61.0414c15: 化功歸己早成菩提者也
T2227_.61.0414c16: 經。初定諦信下至隨次入之 釋曰。二明
T2227_.61.0414c17: 應令他入。文亦爲三。初明四衆隨次入。
T2227_.61.0414c18: 次明令發三種心。三明應當授與手印等。
T2227_.61.0414c19: 此即初也
T2227_.61.0414c20: 經。竝皆堅固發菩提心決定心正見心 釋
T2227_.61.0414c21: 曰。二明令發三種心也。此三種心。謂菩提
T2227_.61.0414c22: 心爲因等三句心也。若無大悲。其菩提心
T2227_.61.0414c23: 未得堅固。故以大悲爲決定心。若無正
T2227_.61.0414c24: 智。何得究竟利生弘誓。故名正見心。若無
T2227_.61.0414c25: 此三心。雖入曼荼羅。未知歸依處。故令
T2227_.61.0414c26: 堅固是三種心也
T2227_.61.0414c27: 經入。曼荼羅了下至宣説眞言法則 釋曰。
T2227_.61.0414c28: 三明應當授與手印等也。隨華墮處當
T2227_.61.0414c29: 授其尊手印及與其眞言次第法則。又應廣
T2227_.61.0415a01: 爲宣説眞言法則。是故云也
T2227_.61.0415a02: 經。白月八日下至十一月十五日 釋曰。三
T2227_.61.0415a03: 明節日倍加諸事也。文亦爲三。初明節日。
T2227_.61.0415a04: 次明所倍諸事。三結示。此即初也
T2227_.61.0415a05: 經。如是之日倍加供養下至眞言速疾成
T2227_.61.0415a06: 釋曰。二明所倍諸事。應當倍加四種之事。
T2227_.61.0415a07: 一倍加供養。二依法持誦。三作呼摩法。四
T2227_.61.0415a08: 加持禁戒也
T2227_.61.0415a09: 經。常勤憶念下至速成 釋曰。三明結示。
T2227_.61.0415a10: 如文可知
T2227_.61.0415a11: 經。向作呼摩時下至作一切事 釋曰。第二
T2227_.61.0415a12: 明加持道具眞言次第也。分文爲四。初
T2227_.61.0415a13: 明加持拔折羅。次作諸事時下。二明加持
T2227_.61.0415a14: 珠索。次作法之時下。三明加持茅鐶。次復
T2227_.61.0415a15: 取白氈絲下。四明加持線索也。就初爲三。
T2227_.61.0415a16: 初明將作呼摩時。先以瞋怒眞言加持拔
T2227_.61.0415a17: 折羅。次示瞋怒眞言。次金剛諸事下。三明
T2227_.61.0415a18: 作金剛杵。此即初也
T2227_.61.0415a19: 經。瞋怒金剛眞言曰下 釋曰。二示瞋怒眞
T2227_.61.0415a20: 言。如文也
T2227_.61.0415a21: 經。金剛諸事下至作三股金剛杵 釋曰。三
T2227_.61.0415a22: 明作金剛杵。分文爲五。初正明作金剛
T2227_.61.0415a23: 杵。次作呼摩時下。明用杵時。次若常持此
T2227_.61.0415a24: 金剛杵下。三明杵功能。次以紫檀香下。四
T2227_.61.0415a25: 明供養杵。次其諸事業下。五明能成諸事。
T2227_.61.0415a26: 竝如文也
T2227_.61.0415a27: 經。作呼摩時下至是善成就者 釋曰。二
T2227_.61.0415a28: 明用杵時。如文也
T2227_.61.0415a29: 經。常持此金剛杵下至馳散而去 釋曰。
T2227_.61.0415b01: 三明杵功能也
T2227_.61.0415b02: 經。以紫檀香下至華香供養 釋曰。四明
T2227_.61.0415b03: 供養杵也
T2227_.61.0415b04: 經。其諸事業下至成就諸餘事等 釋曰。五
T2227_.61.0415b05: 明能成諸事。如文也
T2227_.61.0415b06: 經。作諸事時常須右手常持珠索 釋曰。二
T2227_.61.0415b07: 明加持珠索。分文爲二。初總明加持珠
T2227_.61.0415b08: 索之法。次金剛明王下。二別明三部加持
T2227_.61.0415b09: 珠索。就初亦二。初總明用珠索之儀。次以
T2227_.61.0415b10: 香下。總明加持珠索。竝如文也
T2227_.61.0415b11: 經。以香塗之下至一千八遍 釋曰。二總
T2227_.61.0415b12: 明加持珠索也
T2227_.61.0415b13: 經。金剛明王珠索眞言曰下至眞言末 釋
T2227_.61.0415b14: 曰。二別明三部加持珠索。就中爲二。初明
T2227_.61.0415b15: 金剛部加持珠索。次佛部珠索應用佛母眞
T2227_.61.0415b16: 言下。二明二部加持珠索。就初爲三。初明
T2227_.61.0415b17: 所用眞言次此明王下。二明功能。次若金剛
T2227_.61.0415b18: 部珠索者下。三明作珠索之法。此即初也。
T2227_.61.0415b19: 此眞言即金剛部淨數珠眞言。更有佛部蓮
T2227_.61.0415b20: 花部淨數珠眞言。具如供養法。各以此三
T2227_.61.0415b21: 部淨珠眞言隨其本部眞言用穿珠孔一
T2227_.61.0415b22: 一珠顆持誦七遍乃至穿繼畢已。又更持誦
T2227_.61.0415b23: 眞言百遍。復如前法而淨數珠。後以此眞
T2227_.61.0415b24: 言而作成就
T2227_.61.0415b25: 經。此明王大印名忙莽鶏 釋曰。二明眞言
T2227_.61.0415b26: 功能。亦爲三。初示大印名次正明功能。三
T2227_.61.0415b27: 非直下明一切母。此即初也
T2227_.61.0415b28: 經。能成一切明王眞言下至及護身事 釋
T2227_.61.0415b29: 曰。二正明功能中。有五功能。一能成一切
T2227_.61.0415c01: 明王眞言。二能増益。三能滿足眞言字句。四
T2227_.61.0415c02: 能成就諸餘法事。五能成護身事
T2227_.61.0415c03: 經。非直但是諸明王母亦是一切金剛之母
T2227_.61.0415c04: 釋曰。三明一切之母也
T2227_.61.0415c05: 經。若金剛部珠索者著一鳴嚕捺囉叉置於
T2227_.61.0415c06: 線中後繋爲結 釋曰。三明作珠索之法。
T2227_.61.0415c07: 於中爲二。初正明作珠索之法。後明擧
T2227_.61.0415c08: 一部令知餘二部。此即初也。言鳴嚕捺羅
| T2227_.61.0415c09: | 叉者 | 云云 |
T2227_.61.0415c11: 一部珠索令知餘二部也。若於金剛部珠
T2227_.61.0415c12: 索。著一嗚嚕捺羅叉。置於線中。故云金剛
T2227_.61.0415c13: 中作餘二珠索。亦准此應作。故云餘二可
T2227_.61.0415c14: 知也
T2227_.61.0415c15: 經。佛部珠索應用佛母眞言下至觀世音眞
T2227_.61.0415c16: 言 釋曰。二明二部加持珠索也。分文爲
T2227_.61.0415c17: 三。初總示二部珠索所用眞言名號。次佛母
T2227_.61.0415c18: 眞言曰下。二別正示眞言。次帶持此珠索下。
T2227_.61.0415c19: 三明珠索功能。此即初也
T2227_.61.0415c20: 經。佛母眞言曰下至眞言末 釋曰。二別正
T2227_.61.0415c21: 示眞言。於中爲二。初示佛母眞言。次示觀
T2227_.61.0415c22: 音母眞言。悉如文也
T2227_.61.0415c23: 經。帶持此珠索者下至滿諸所求願 釋曰。
T2227_.61.0415c24: 三明珠索功能。即有三功能。在文可見也｣
T2227_.61.0415c25: 經。作法之時當用茅草下至無名指上 釋
T2227_.61.0415c26: 曰。第三明加持茅鐶。於中爲三。初總明
T2227_.61.0415c27: 加持茅鐶之法。次佛部心眞言曰下。二別
T2227_.61.0415c28: 示眞言。次若供養時下。三明茅鐶功能。就
T2227_.61.0415c29: 初亦二。初總明用茅鐶之儀。次當誦下。
T2227_.61.0416a01: 總示加持茅鐶。此即初也
T2227_.61.0416a02: 經。＊當誦當部三字半下至後安指上 釋
T2227_.61.0416a03: 曰。二總示加持茅鐶。如文可知
T2227_.61.0416a04: 經。佛部心眞言曰下至眞言末 釋曰。二別
T2227_.61.0416a05: 示眞言。於中爲三。初示佛部心眞言。次示
T2227_.61.0416a06: 觀音部心眞言。後示金剛部心眞言。悉如
T2227_.61.0416a07: 文也
T2227_.61.0416a08: 經。若供養時下至應著茅鐶 釋曰。三明
T2227_.61.0416a09: 茅鐶功能。文亦爲二。初明著鐶之時。次正
T2227_.61.0416a10: 明功能。此即初也
T2227_.61.0416a11: 經。以著鐶故下至所作吉祥 釋曰。二正
T2227_.61.0416a12: 明功能。有三功能。在文可知
T2227_.61.0416a13: 經。復取白
T2227_.61.0416a14: 明加持線索。分文爲五。初明作線索。次
T2227_.61.0416a15: 作眞言結下。二明加持線索。次念誦之時
T2227_.61.0416a16: 下。三明繋佩之時。次眠不失精下。四明功
T2227_.61.0416a17: 能。次索眞言曰下。五示所用眞言。此即初
| T2227_.61.0416a18: | 也。令童女搓合。以倶遜婆染 | 此云紅 藍花 | 或欝 |
T2227_.61.0416a20: 黄色。金剛部中其絲赤色。此等諸物。備具
T2227_.61.0416a21: 在身。方可作法。經依一部。若具説者。如
| T2227_.61.0416a22: | 所分別其手印等。隨師受之 | 云云 |
T2227_.61.0416a24: 加持線索。如文也
T2227_.61.0416a25: 經。念誦之時下至皆持繋腰 釋曰。三明
T2227_.61.0416a26: 繋佩之時也
T2227_.61.0416a27: 經。眠不失精常應繋佩 釋曰。四明繋佩之
T2227_.61.0416a28: 功能也。玉呬耶經云。用童女合線以辨事
T2227_.61.0416a29: 眞言各持誦七遍。以心觀念。一一弟子及
T2227_.61.0416b01: 稱名號。更持誦七遍。一結一誦。乃至七
T2227_.61.0416b02: 結。如是受持。弟子無諸障難。今經且擧少
T2227_.61.0416b03: 分耳
T2227_.61.0416b04: 經。索眞言曰下至眞言末 釋曰。五示所
T2227_.61.0416b05: 用眞言。其手印等如供養法。更有臂釧之
T2227_.61.0416b06: 法。亦如彼説也
T2227_.61.0416b07: 經。若念誦時下至皆眞言之 釋曰。第二
T2227_.61.0416b08: 明三業威儀次第也。大分爲四對。初上服
T2227_.61.0416b09: 下著對。次若樂悉地速得成者下。二見人聞
T2227_.61.0416b10: 法對。次若樂成就下。三勇進寂定對。次若
T2227_.61.0416b11: 晨朝時下。四朝暮夜明對。就初亦二。初明
T2227_.61.0416b12: 著脱上服。皆應加持。次若大小便下。二明
T2227_.61.0416b13: 著脱木履應當知處。此即初也。謂於此等
T2227_.61.0416b14: 時所著脱衣。皆無應持誦也。梳字所於
T2227_.61.0416b15: 反。理髮也
T2227_.61.0416b16: 經。若大小便應著木履下至皆不應著 釋
T2227_.61.0416b17: 曰。二明著脱木履應當知處。於中亦二。
T2227_.61.0416b18: 初明著脱之處。次示不應著之所以。此即
T2227_.61.0416b19: 初也
T2227_.61.0416b20: 經。於諸尊處以身口意而供養之 釋曰。二
T2227_.61.0416b21: 示不應著之所以也。謂於諸尊處。身口意
T2227_.61.0416b22: 清淨。應恭敬供養故
T2227_.61.0416b23: 經。若樂悉地速得成者下至亦應致禮 釋
T2227_.61.0416b24: 曰。二見人聞法對。亦分爲二。初明見諸勝
T2227_.61.0416b25: 境應當禮敬。次明聞諸勝法深生信喜。此
T2227_.61.0416b26: 即初也。勝境有四。謂制多。及比丘僧。若
T2227_.61.0416b27: 外天形像。并與尊者。若見如是諸勝境等。
T2227_.61.0416b28: 咸應禮敬。皆福田故。若遇外天形像。但應
T2227_.61.0416b29: 合掌者。彼諸外道所奉天等。未是出世故。
T2227_.61.0416c01: 但合掌也。或誦伽陀者。謂誦嘆徳伽陀等。
T2227_.61.0416c02: 例如阿育王禮諸羅漢塔次至薄拘羅塔
| T2227_.61.0416c03: | 而説偈等也 | 更檢 |
T2227_.61.0416c05: 聞勝法深生信喜也。諸佛所説三乘一乘。
T2227_.61.0416c06: 名爲妙法。皆是爲利一切有情。諸佛所説。
T2227_.61.0416c07: 故云生敬信也。住行向等諸位菩薩。遍滿
T2227_.61.0416c08: 法界利物之相。是非凡情之所測量。具如
T2227_.61.0416c09: 華嚴等經所説。是爲菩薩不思議相也。若
T2227_.61.0416c10: 悉地成時。世出世間一切諸事。無不稱意。
T2227_.61.0416c11: 乃至無上菩提。不歴劫數。速得成就。是爲
T2227_.61.0416c12: 眞言所成諸事。若聞此等而生毀謗。殃在
T2227_.61.0416c13: 無間。是故誡云皆應歡喜心懷踊躍也
T2227_.61.0416c14: 經。若樂成就常應勇進下至常須繼念 釋
T2227_.61.0416c15: 曰。三明勇進寂定對也。亦分爲二。初明勇
T2227_.61.0416c16: 進寂定。次常勤依行下。二明勤行律制。就
T2227_.61.0416c17: 初亦二。初明勇進勿生懈怠。次身等諸根
T2227_.61.0416c18: 下。二明在定莫貪諸欲。就初亦二。初明
T2227_.61.0416c19: 勇進勿生懈怠。次明所以。此即初也
T2227_.61.0416c20: 經。若不爾者下至無所成就 釋曰。二明
T2227_.61.0416c21: 誡進所以也。然准如成就具支法品。若不
T2227_.61.0416c22: 成者。重加精進。又更念誦。作成就法。如是
T2227_.61.0416c23: 經滿七遍。猶不成者。乞食精勤念誦。發大
T2227_.61.0416c24: 恭敬。巡八聖跡禮拜行道。或復轉讀大般
T2227_.61.0416c25: 若經七遍。或一百遍。或持勝物奉施僧伽。
T2227_.61.0416c26: 或作一百率都波。於一一前如法念誦。滿
T2227_.61.0416c27: 一千遍。若復不成就者。復作一千率都波。
T2227_.61.0416c28: 於一一前念誦千遍。若作時念誦者。經十
T2227_.61.0416c29: 二年。或復作一百八肘成辨諸事曼荼羅。如
T2227_.61.0417a01: 法念誦。若不成者。作此曼荼羅。乃至七度。
T2227_.61.0417a02: 若不成者。即以阿毘遮嚕迦法苦治本尊。
T2227_.61.0417a03: 乃至猶未成者。割自身肉。經於九夜護摩
T2227_.61.0417a04: 供養。令悉地成。若生懈怠。則違此等戒。終
T2227_.61.0417a05: 不得悉地。令自他毀祕密之法侶。得無間
T2227_.61.0417a06: 苦。故云獲大重罪等也
T2227_.61.0417a07: 經。身等諸根恒常在定下至而不廢忘 釋
T2227_.61.0417a08: 曰。二明在定莫貪諸欲。文亦爲二。初明
T2227_.61.0417a09: 莫貪諸欲。次常勤下明勸行律制。此即
T2227_.61.0417a10: 初也。所言根者。謂六根也。根以能生爲義。
T2227_.61.0417a11: 此六既竝有生識之功。故通名根。今擧能
T2227_.61.0417a12: 攝所。故云根也。所言定者。阿字大定也。世
T2227_.61.0417a13: 間欲者。謂六塵也。塵以染汚爲義。以能染
T2227_.61.0417a14: 汚情識故。通名塵也。能生行者欲心故。亦
T2227_.61.0417a15: 爲欲也。若住大定。不爲諸塵之所染汚。是
T2227_.61.0417a16: 故誡之。身等諸根。恒常在定。不應貪著世
T2227_.61.0417a17: 間諸欲也
T2227_.61.0417a18: 經。常勤依行如斯律制而不廢忘 釋曰。二
T2227_.61.0417a19: 明勤行律制。如文也
T2227_.61.0417a20: 經。若晨朝時下至即須懺悔 釋曰。四明
T2227_.61.0417a21: 朝暮夜明對也。亦分爲二。初明朝暮夜明。
T2227_.61.0417a22: 次恒須清淨下。二明勸清淨行。就初亦二。
T2227_.61.0417a23: 初明晨朝誤犯。暮間懺悔。次明夜時誤犯。
T2227_.61.0417a24: 明朝懺悔。此即初也。若不早懺。恐罪累積。
T2227_.61.0417a25: 悉地不成。故云若晨朝時等。後夜犯明懺。
T2227_.61.0417a26: 意亦然也
T2227_.61.0417a27: 經。若於夜時下至誠心懺悔 釋曰。二明
T2227_.61.0417a28: 夜時誤犯。明朝懺悔也。今明懺悔。略爲五
| T2227_.61.0417a29: | 門 | 云云 |
T2227_.61.0417b02: 勸清淨行也。等者。等取諸餘之事。謂護身。
T2227_.61.0417b03: 召請。結界。五供養。相助。決罰等也
T2227_.61.0417b04: 經。常依本戒下至悉地位中 釋曰。大段第
T2227_.61.0417b05: 三。明結總也。言本戒者。爲謂眞言門四重禁
T2227_.61.0417b06: 等。明王戒者。謂此品中所説法則等。若能
T2227_.61.0417b07: 作意行此等戒。不久應住獲悉地位中。故
T2227_.61.0417b08: 云常須作意等也
T2227_.61.0417b09: 蘇悉地羯羅經略疏卷第二
T2227_.61.0417b10: 元慶八年七月二十九日寫得已了
T2227_.61.0417b11: 傳燈大法師位最圓
T2227_.61.0417b12:
T2227_.61.0417b13:
T2227_.61.0417b14:
T2227_.61.0417b15:
T2227_.61.0417b16: 供養華品第七
T2227_.61.0417b17: 華是供物。尊即所供。今此品内。略説七十
T2227_.61.0417b18: 九種妙華供養三部諸尊之法則。故云供養
T2227_.61.0417b19: 華品。又華是從慈悲生義。謂大菩提心種
T2227_.61.0417b20: 子於大慈悲中萬行開敷。莊嚴佛菩提樹。
T2227_.61.0417b21: 以是法門供具供養心王如來。能令諸尊
T2227_.61.0417b22: 歡喜。所求必獲。故云供養華品
T2227_.61.0417b23: 經。復次分別説三品法 釋曰。從此品以下
T2227_.61.0417b24: 凡五品。大段第五。明持誦時供物也。分文
T2227_.61.0417b25: 爲五。初品明供養華。次塗香藥品明塗香。
T2227_.61.0417b26: 次分別燒香品明燒香。次燃燈法品明燃燈。
T2227_.61.0417b27: 次獻食品明飮食。即如次答云何華供養。
T2227_.61.0417b28: 云何香塗香。云何香燒香。云何燈油相。云何
T2227_.61.0417b29: 食供養。就初品爲三。初明欲説供養華。
T2227_.61.0417c01: 先説三品法。次作三種法中倶當等用下。二
T2227_.61.0417c02: 正明供養華。次常應作致如是供養下。三明
T2227_.61.0417c03: 結勸也。初文爲三。初明説三品法。次三部
T2227_.61.0417c04: 各有三等下。二明三部各有三等眞言合三
T2227_.61.0417c05: 三九等眞言也。次若作扇底迦法者下。三明
T2227_.61.0417c06: 隨各三等眞言作九品法九品成就也。就
T2227_.61.0417c07: 初爲二。初明標説三品法。次列三品法名。
T2227_.61.0417c08: 此即初也
T2227_.61.0417c09: 經。扇底迦法下至是爲三品 釋曰。二明
T2227_.61.0417c10: 列三品法名也。扇底迦。補瑟徴迦。阿毘遮
T2227_.61.0417c11: 嚕迦者。如前釋也。言餘法者。謂鉤召敬
T2227_.61.0417c12: 愛等法。隨於三部而攝屬之。故但爲三品
T2227_.61.0417c13: 也
T2227_.61.0417c14: 經。三品各有三等眞言 釋曰。二明三部
T2227_.61.0417c15: 各有三等。於中爲三。初標。次列。後釋。此即
T2227_.61.0417c16: 初也。初言三部者。謂總相三部。於此三部
T2227_.61.0417c17: 各有三等。是爲各有三等眞言。隨總相結
T2227_.61.0417c18: 名故云是爲三部。如後説也
T2227_.61.0417c19: 經。所謂聖者説下至是爲三部 釋曰。二
T2227_.61.0417c20: 列三等眞言也。等謂等類。佛部等類。乃至
T2227_.61.0417c21: 金剛部等類。是爲等類也。又等者。此三部
T2227_.61.0417c22: 眞言。隨行者心。等得成就。無有差別。故
T2227_.61.0417c23: 云等也。故分別成就品云。若欲以上眞言
T2227_.61.0417c24: 欲求下成就者。得下成就。或以下眞言祈
T2227_.61.0417c25: 求上者。得上成就。或以中眞言成上下
T2227_.61.0417c26: 者。亦等成就。眞言之中。具此四徳。當知。即
T2227_.61.0417c27: 悉上中下分。能成大果。乃至云故知持誦
T2227_.61.0417c28: 皆由心意也
T2227_.61.0417c29: 經。聖者説者下至是爲聖者眞言 釋曰。三
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