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蘇悉地羯羅經略疏 (No. 2227_ 圓仁撰 ) in Vol. 00

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T2227_.61.0430a01: 明三箇念誦時獻食。言三箇時。在文可知
T2227_.61.0430a02:
T2227_.61.0430a03: 經。持誦之人下至皆由不獻本尊菓食 釋
T2227_.61.0430a04: 曰。六明誡勸。分文爲二。初明誡勸。次其諸
T2227_.61.0430a05: 部中下。二明結示。就初又二。初明誡誨。次
T2227_.61.0430a06: 應當依前下。二明勸示。此即初也。若修行
T2227_.61.0430a07: 者不獻飮食。若雖獻食不順本部。即有
T2227_.61.0430a08: 五事。不得成就。皆由不獻故應愼之
T2227_.61.0430a09: 經。應當依前下至并諸眷屬 釋曰。二明
T2227_.61.0430a10: 勸示。於中爲三。初明當依前月等日廣
T2227_.61.0430a11: 設供養。次初持誦時下。二明初持誦時作
T2227_.61.0430a12: 薄底加食。次於此不説下。三示不應作處。
T2227_.61.0430a13: 此即初也。初二如文
T2227_.61.0430a14: 經。初持誦時下至四方棄之 釋曰。二明
T2227_.61.0430a15: 初持誦時作扇底迦食。如文也
T2227_.61.0430a16: 經。於此不談下至常獻酪飯 釋曰。三示
T2227_.61.0430a17: 應作不應作處。先明不應作處。設使不説
T2227_.61.0430a18: 不通及有所通。不應以諸下味而求上成。
T2227_.61.0430a19: 又臭惡食等。皆不應用。次常獻酪飯者。是
T2227_.61.0430a20: 云應作處也
T2227_.61.0430a21: 經。其諸部中下至應如是供養 釋曰。二
T2227_.61.0430a22: 明結示也
T2227_.61.0430a23: 經。若無本所制食下至而眞言之 釋曰。五
T2227_.61.0430a24: 明隨得食也。假令無本所制食。豈停大道。
T2227_.61.0430a25: 故云隨其所得也
T2227_.61.0430a26: 經。此藥香美下至垂哀愍受 釋曰。大段
T2227_.61.0430a27: 第二。正明獻食。於中爲三。初明祈願。次
T2227_.61.0430a28: 治食下。明治食眞言。三後誦下。明如法供
T2227_.61.0430a29: 養。初二可見。此即初也
T2227_.61.0430b01: 經。治食眞言曰下至遍通三部眞言食 釋
T2227_.61.0430b02: 曰。二明治食眞言。如文
T2227_.61.0430b03: 經。後誦所持下至而奉獻之 釋曰。三明
T2227_.61.0430b04: 如法供養也。興唐和尚釋五供養竟云。若
T2227_.61.0430b05: 竪説者。一一地中皆具如是五義。若横説
T2227_.61.0430b06: 者。一一門中皆具如是五義。例如上文所
T2227_.61.0430b07: 明。諸食雖異。適口則一然隨調膳人身手。
T2227_.61.0430b08: 有種種滋味不同。餘香花等。當知例爾。若
T2227_.61.0430b09: 行者善能以五字門作金剛舞戲。普應衆
T2227_.61.0430b10: 生。譬如和五味。布五綵。韻五音。調五藥。
T2227_.61.0430b11: 雖性分不過五種。而千變萬化巧轉不窮。
T2227_.61.0430b12: 當知。是人則解塗香三昧義。亦解花三昧。
T2227_.61.0430b13: 燒香三昧。飮食燈明三昧義。亦解此五種陀
T2227_.61.0430b14: 羅尼義。以如是種種法門供具供養心王
T2227_.61.0430b15: 如來。能令諸尊歡喜所求必獲。若以此中意
T2227_.61.0430b16: 趣反觀世諦香花等。自然知彼色香性分所
T2227_.61.0430b17: 應用處。無量方便觸物而生也
T2227_.61.0430b18: 蘇悉地羯羅經略疏卷第三
T2227_.61.0430b19:   元慶八年八月二十一日於元慶寺寫得
T2227_.61.0430b20:  傳燈大法師位最圓 
T2227_.61.0430b21:
T2227_.61.0430b22:
T2227_.61.0430b23:
T2227_.61.0430b24: 蘇悉地羯羅經略疏卷第四
T2227_.61.0430b25:   分別悉地時分品第十二
T2227_.61.0430b26: 言時者。謂時節。即六時四時三時等也。言
T2227_.61.0430b27: 分者。謂時分等也。竝通長短也。前段既
T2227_.61.0430b28: 明諸誦眞言相。及説持誦時供物等。若不
T2227_.61.0430b29: 分別好時分者。何速得悉地成就。今爲
T2227_.61.0430c01: 持誦者分別速得悉地時分。故云分別悉
T2227_.61.0430c02: 地時分品也
T2227_.61.0430c03: 經。復次我今解説吉祥成就時節 釋曰。
T2227_.61.0430c04: 從此品下二十三品。是大段第二明近修成
T2227_.61.0430c05: 就之相。即答云何扇底迦以下二十九問。
T2227_.61.0430c06: 就答二十九問。其答不依問次。雖不
T2227_.61.0430c07: 次第。而其答究盡問底。但聖意難測。
T2227_.61.0430c08: 任機宜説之。今且順答。應釋經文。即大
T2227_.61.0430c09: 分爲二十段。初分別悉地時分品。初明成
T2227_.61.0430c10: 就悉地時分。即答云何扇底迦等三問。次
T2227_.61.0430c11: 圓備成就品。及奉請成就品。并補闕少品
T2227_.61.0430c12: 半。第二明成就支具。即答於此三種中各成
T2227_.61.0430c13: 何等事。次補闕少品半。又更別補其辨以下。
T2227_.61.0430c14: 三超答云何持護身。云何廣持法。云何知作
T2227_.61.0430c15: 障礙相。云何諸藥相。次被偸成物却徴
T2227_.61.0430c16: 品。第四明失物却得等法。即答云何失物令
T2227_.61.0430c17: 却得。云何分別爲分數。云何受用成就物。次
T2227_.61.0430c18: 成就具支法品。第五明具足作悉地法。即
T2227_.61.0430c19: 答云何被破却著。彼次分別成就品。第六明
T2227_.61.0430c20: 三部悉地成就。即答云何上中下次第成就
T2227_.61.0430c21: 相。次奉請品。第七明入本尊室奉請。即答
T2227_.61.0430c22: 云何法請召。次供養品。第八明依部類或諸
T2227_.61.0430c23: 事業而供養之。即答云何修供養。又兼答
T2227_.61.0430c24: 誦何偈眞言。次増威品。第九明香水浴身。
T2227_.61.0430c25: 加諸供養。重作護摩。増益神威。所持眞言
T2227_.61.0430c26: 而速成就。即答云何試眞言。次本尊潅頂品。
T2227_.61.0430c27: 第十明先承事了令眞言主増威徳故潅
T2227_.61.0430c28: 頂眞言主。即答云何作眞頂。次祈請及受眞
T2227_.61.0430c29: 言品。第十一明受得眞言主及阿闍梨分付。
T2227_.61.0431a01: 而念誦者速得悉地。即答云何當受付也。
T2227_.61.0431a02: 次滿足眞言品。第十二明依夢所見知所
T2227_.61.0431a03: 受持眞言殊異作滿足法令其滿足。即答
T2227_.61.0431a04: 云何字得圓。次増力品。第十三明更作護
T2227_.61.0431a05: 摩及以妙好塗香花等。奉獻本尊。増眞言
T2227_.61.0431a06: 威。即答云何得増益。次護摩口。及備物品。
T2227_.61.0431a07: 第十四明爲令持誦者速得悉地。説護摩
T2227_.61.0431a08: 法并辨備諸物。此則答云何作呼摩種種次
T2227_.61.0431a09: 第法用以何物等能令速成就也。次成
T2227_.61.0431a10: 物相品。第十五明得法驗已成就諸物。即
T2227_.61.0431a11: 答云何成藥相。次取物品。第十六明簡好
T2227_.61.0431a12: 日時。及得善警界。取所成就物。即答云何
T2227_.61.0431a13: 受藥相。次淨物品。第十七明淨所成就物。
T2227_.61.0431a14: 即答云何淨治藥。次物量品。第十八明所
T2227_.61.0431a15: 成就物量。即答云何藥量分。次潅頂壇品。
T2227_.61.0431a16: 第十九明成就諸物祕密妙法。即答云何
T2227_.61.0431a17: 成就曼荼羅及云何潅頂曼荼羅。次光物品。
T2227_.61.0431a18: 第二十明光顯所成就物。即答云何護諸成
T2227_.61.0431a19: 就物。及云何事法曼荼羅。今就初明成就
T2227_.61.0431a20: 悉地時分中爲二。初明標説。次謂時節者
T2227_.61.0431a21: 下。二*明正説時節也。約初標説爲二。初
T2227_.61.0431a22: 明標説。次*明勸進。此即標説。即答云何
T2227_.61.0431a23: 扇底迦等三問也。吉祥時節上好宿曜等。是
T2227_.61.0431a24: 上中下成就扇底迦等時分。故云吉祥成就
T2227_.61.0431a25: 時節也。又三種成就扇底迦等三事。是無
T2227_.61.0431a26: 非吉祥。成就此等時節故云吉祥成就時
T2227_.61.0431a27: 節也。言時者。謂四時三時等。言節者。謂雨
T2227_.61.0431a28: 時冬時春時初後節也。又時即節故云時節。
T2227_.61.0431a29: 故後文云。謂時節者。八月臘月等。准文可
T2227_.61.0431b01:
T2227_.61.0431b02: 經。行者知已尋求悉地 釋曰。二明勸進。
T2227_.61.0431b03: 若不知時節。輒爾修行者。違世道理。神祇
T2227_.61.0431b04: 不感。凡世間森羅本則勝義。若違差別勝
T2227_.61.0431b05: 義亦難故。仁王般若云。有無本自二。譬如牛
T2227_.61.0431b06: 二角。又云。於解常自一。於諦常自二。了
T2227_.61.0431b07: 達此一二。眞入勝義諦。准思可知
T2227_.61.0431b08: 經。謂時節者八月臘月正月二月四月 釋
T2227_.61.0431b09: 曰。二明正説時節也。於中爲七。初明簡
T2227_.61.0431b10: 月應作成就。次於月蝕下。二明月日蝕時
T2227_.61.0431b11: 應作成就。次或月一日下。三明通吉日應
T2227_.61.0431b12: 作成就。次若作最上下。四明就宿曜作成
T2227_.61.0431b13: 就時。次然十二月下。五單明就月日而簡
T2227_.61.0431b14: 擇日作成就時。次七月八月下。六廣明就
T2227_.61.0431b15: 三時初後而作三事及以三種悉地。次於初
T2227_.61.0431b16: 夜分下。七明就時分作成就時。初明簡
T2227_.61.0431b17: 月應作成就中爲二。初正明簡擇月。次
T2227_.61.0431b18: 此等五月白十五日下。二明五箇月作三種
T2227_.61.0431b19: 成就及三種事。此即初也。所言八月臘月等
T2227_.61.0431b20: 者。然東夏西天。相去遥遠。指用時候。其有
T2227_.61.0431b21: 不同。今引諸文。略詳定之。西域記云。若乃
T2227_.61.0431b22: 陰陽暦運。日月次舍。稱謂雖殊。時候無異。
T2227_.61.0431b23: 隨其星建。以標月名。時極短者。謂刹那也。
T2227_.61.0431b24: 百二十刹那爲一咀刹那。六十咀刹那爲一
T2227_.61.0431b25: 臘縛。三十臘縛爲一牟呼栗多。五牟呼栗多
T2227_.61.0431b26: 爲一時。六時合成一日一夜晝三
夜三
居俗日夜。
T2227_.61.0431b27: 分爲八晝四。夜四。於
時各五日月
月盈至滿。謂之
T2227_.61.0431b28: 白分。月舒至晦。謂之黒分。黒分或十四日。
T2227_.61.0431b29: 十五日。月有大小故也。黒前白後。合爲一
T2227_.61.0431c01: 月。六月合爲一行。日遊在内北行也。日遊
T2227_.61.0431c02: 在外南行也。總此二行合爲一歳。又分一
T2227_.61.0431c03: 歳以爲六時。正月十六日至三月十五日
T2227_.61.0431c04: 漸熱也。三月十六日至五月十五日盛熱也。
T2227_.61.0431c05: 五月十六日至七月十五日雨時也。七月十
T2227_.61.0431c06: 六日至九月十五日茂時也。九月十六日至
T2227_.61.0431c07: 十一月十五日漸寒也。十二月十六日至正
T2227_.61.0431c08: 月十五日盛寒也。如來聖教。歳爲三時。正
T2227_.61.0431c09: 月十六日至五月十五日熱時也。五月十六
T2227_.61.0431c10: 日至九月十五日雨時也。九月十六日至正
T2227_.61.0431c11: 月十五日寒時也。或爲四時。春夏秋冬也。
T2227_.61.0431c12: 春三月。謂制咀羅月。吠舍佉月。逝瑟吒月。
T2227_.61.0431c13: 當此從正月十六日至四月十五日。夏三
T2227_.61.0431c14: 月。謂頞沙荼月。室羅伐拏月。沙達羅鉢陀月。
T2227_.61.0431c15: 當此從四月十六日至七月十五日。秋三
T2227_.61.0431c16: 月。謂頞涅縛庾闍月。迦刺底迦月。末伽始羅
T2227_.61.0431c17: 月。當此從七月十六日至十月十五日。
T2227_.61.0431c18: 冬三月。謂報沙月。磨袪月。頗勤寠拏月。當
T2227_.61.0431c19: 此從十月十六日至正月十五日。故印度僧
T2227_.61.0431c20: 徒。依佛聖教坐兩安居。或前三月。後三
T2227_.61.0431c21: 月。隨前三月。當此從五月十六日至八月
T2227_.61.0431c22: 十五日。後三月。當此從六月十六日至九
T2227_.61.0431c23: 月十五日。前代譯經律者。或云坐夏。或云
T2227_.61.0431c24: 坐臘。斯皆邊商殊俗。不達中國正旨。或方
T2227_.61.0431c25: 言未融而傳譯有謬。又推如來入胎。初生。
T2227_.61.0431c26: 出家。成佛。涅磐日月。皆有參差也。梵語
T2227_.61.0431c27: 雜名又云正月祖怛羅。二月吠捨佉。三月
T2227_.61.0431c28: 際史吒二合四月阿沙荼。五月室囉二合
T2227_.61.0431c29: 拏。六月跋捺囉二合波娜。七月阿濕嚩二合
T2227_.61.0432a01: 惹。八月迦㗚底二合迦。九月麽羅誐始羅。十
T2227_.61.0432a02: 月布史十一月娑誐叉麽佉。十二月頗攞
T2227_.61.0432a03: 遇抳。彼西域文。應以准知。又良賁法師釋
T2227_.61.0432a04: 仁王般若經初年月八日入大寂靜妙三摩地
T2227_.61.0432a05: 文云初年月八日者。此方四時。時各三月。
T2227_.61.0432a06: 皇唐御暦。建寅爲正。西國三際。際各四月。
T2227_.61.0432a07: 寒際之首當十一月。即同往古建子爲正。
T2227_.61.0432a08: 黒半標元。二十三日即初八矣。如金光明第
T2227_.61.0432a09: 九。立爲四時。如西域記第二卷云。從正月
T2227_.61.0432a10: 十六日至四月十五日。爲春三月。即正月
T2227_.61.0432a11: 二十三日爲初年月八日也。南荆州沙門無
T2227_.61.0432a12: 行在天竺國。致於唐國諸大徳書云。中國
T2227_.61.0432a13: 安居。正當漢地後安居。即五月十六日。又
T2227_.61.0432a14: 黒前白後。四部皆同也。今檢諸文。彼天竺國
T2227_.61.0432a15: 立年初日。不同唐國。彼土年初。即用漢地
T2227_.61.0432a16: 正月十六日。然佛如來既出天竺。豈以遠
T2227_.61.0432a17: 取漢地所指之日而示悉地成就時哉。今
T2227_.61.0432a18: 推文意。所言正月等者。月稱。即取漢地之
T2227_.61.0432a19: 名。指時始終。定依佛國。是即譯家隨方標
T2227_.61.0432a20: 名。令人密知佛正旨也。若不爾者。成就時
T2227_.61.0432a21: 月相違聖意。所求悉地無成就期也。餘時
T2227_.61.0432a22: 月等須從佛國年初之日。計其日數。即定
T2227_.61.0432a23: 四時。作成就也
T2227_.61.0432a24: 經。此等五月白十五日應作上成就 釋曰。
T2227_.61.0432a25: 二明五箇月應作三種成就及三種事。於
T2227_.61.0432a26: 中爲二。初明五箇月白十五日應作
T2227_.61.0432a27: 成就及扇底迦次即此五月下。二明五箇月
T2227_.61.0432a28: 黒十五日應作中下成就及以二事。就初又
T2227_.61.0432a29: 三初直明應作上成就。次明時難。次此五
T2227_.61.0432b01: 箇月下。三結明。此即初也
T2227_.61.0432b02: 經。其四月時。下二明時雖也。此文云如
T2227_.61.0432b03: 上所説之難皆成就相。應作成就。若爾。文
T2227_.61.0432b04: 云唯有臘月無諸難事。若如所言者。不
T2227_.61.0432b05: 應作成就。無成就相故。然諸月以難相助
T2227_.61.0432b06: 成就。如良醫藥痛病令差。臘月無難。相助
T2227_.61.0432b07: 成就。譬如良藥不痛令差。豈不好事。何致
T2227_.61.0432b08: 此難也
T2227_.61.0432b09: 經。此五箇月下至應作扇底迦事 釋曰。
T2227_.61.0432b10: 三結明也。言上成就者。如下文云。乘空自
T2227_.61.0432b11: 在而進。此爲最上。又有多種。或得諸漏斷
T2227_.61.0432b12: 盡。或得辟支佛地。或證菩薩位地。或知解
T2227_.61.0432b13: 一切事。或辨才多聞。或成吠跢羅尸。或成
T2227_.61.0432b14: 藥叉尼。或得眞陀摩尼。或得無盡伏藏。具
T2227_.61.0432b15: 上等事。名上中上成就之法。具如下文也。
T2227_.61.0432b16: 扇底迦等如常釋也
T2227_.61.0432b17: 經。亦即此五月黒十五日下至阿毘遮嚕迦
T2227_.61.0432b18: 事 釋曰。二明五箇月黒十五日應作中
T2227_.61.0432b19: 下成就乃以二事也。言中下成就者。如下
T2227_.61.0432b20: 文云。藏形隱跡爲中成就。又有多種。於
T2227_.61.0432b21: 身得大勢力。先來懈怠而得精勤。入修羅
T2227_.61.0432b22: 宮。得長壽藥成鉢凝史迦天使。或能使
T2227_.61.0432b23: 鬼。或能成就婆羅坌爾迦樹神。或成多聞。
T2227_.61.0432b24: 未經所聞。悟深義理。或合樂成。纔塗足
T2227_.61.0432b25: 頂。即遠所渉無有疲乏。如上所説悉地。名
T2227_.61.0432b26: 中成就之法也。言下成就者。世間諸事爲
T2227_.61.0432b27: 下悉地。又有多種。令衆喜見。或攝伏衆人。
T2227_.61.0432b28: 或能徴罰惡人。降諸怨衆。及餘下事名下
T2227_.61.0432b29: 中下成就之法。今更廣引上下經文。而明
T2227_.61.0432c01: 此意。此經初品云。佛部眞言扇底迦法。觀音
T2227_.61.0432c02: 部眞言補瑟徴迦法。金剛部眞言阿毘遮嚕
T2227_.61.0432c03: 迦法。又云。扇底迦法。補瑟徴迦法。阿毘遮嚕
T2227_.61.0432c04: 迦法。於三部中各各皆有也。供養花品云。
T2227_.61.0432c05: 三部各有三等眞言。所謂聖者説。諸天説。地
T2227_.61.0432c06: 居天説。是爲三部。聖者説者。謂佛菩薩聲聞
T2227_.61.0432c07: 縁覺説者。是爲聖者眞言。謂天説者。從淨
T2227_.61.0432c08: 居乃至三十三天諸天所説。是爲諸天眞言。
T2227_.61.0432c09: 地居天説者。從夜叉羅刹阿修羅・龍・迦樓
T2227_.61.0432c10: 羅・乾闥婆・緊那羅・摩護羅・部多・卑舍遮・鳩
T2227_.61.0432c11: 槃荼等所説。是爲地居天眞言。若作扇底迦
T2227_.61.0432c12: 法者。應用聖者眞言。若作補瑟徴迦法者。
T2227_.61.0432c13: 應用諸天眞言。若作阿毘遮嚕迦法者。應
T2227_.61.0432c14: 用地居天眞言。若求上成就者。應用聖者
T2227_.61.0432c15: 眞言。若求中成就者。應用諸天眞言。若求
T2227_.61.0432c16: 下成就者。應用地居天眞言。如是三部。各
T2227_.61.0432c17: 有三等成就也。分別成就品説三部上中下
T2227_.61.0432c18: 成就竟云。聖者眞言爲上成就。諸天所説
T2227_.61.0432c19: 爲中成就。世天眞言爲下成就。復次佛部眞
T2227_.61.0432c20: 言爲上悉地。蓮華部眞言爲中悉地。金剛
T2227_.61.0432c21: 部眞言爲下悉地。若欲以上眞言欲求
T2227_.61.0432c22: 下成就者。得下成就。或以下眞言祈求上
T2227_.61.0432c23: 者。得上成就。或以中眞言成上下者。亦
T2227_.61.0432c24: 等成就。眞言之中。具此四徳。當知即悉上
T2227_.61.0432c25: 中下分。能成大果。謂令成滿辟支佛位。謂
T2227_.61.0432c26: 令成滿菩薩十地。乃至成佛。爲大果報。
T2227_.61.0432c27: 具如彼説也。又獻食品云。扇底迦法爲上
T2227_.61.0432c28: 成就。補瑟徴迦法爲中成就。阿毘遮嚕迦法
T2227_.61.0432c29: 爲下成就。又云。扇底迦法上佛部。補瑟徴
T2227_.61.0433a01: 迦法。中蓮華部。阿毘嚕迦法下金剛部也。此
T2227_.61.0433a02: 等諸文。或於所成明上中下。或約能成明
T2227_.61.0433a03: 上中下。或隨行者之所樂欲於一眞言而
T2227_.61.0433a04: 能得辨三品成就。如是種種。推尋可知云云
T2227_.61.0433a05: 經。於月蝕時下至通上中下成就之物 釋
T2227_.61.0433a06: 曰。二明月日蝕時應作成就也。成就最上
T2227_.61.0433a07: 悉地之物。是爲成就最上之物也。成就上
T2227_.61.0433a08: 中下悉地之物。是爲上中下成就之物。更
T2227_.61.0433a09: 檢。物量品云。若欲成就雌黄法。五兩爲上
T2227_.61.0433a10: 法。三兩爲中法。一兩爲下法。若牛黄法。一
T2227_.61.0433a11: 兩爲上法。半兩爲中法。一分爲下法。於諸
T2227_.61.0433a12: 成就物。具説上中下。而總結云悉地之法
T2227_.61.0433a13: 有上中下諸物數量亦復如是。然成諸物相
T2227_.61.0433a14: 品云。我今説成就物。所謂眞陀摩尼。寶瓶。
T2227_.61.0433a15: 雨寶。伏藏。輪。雌黄。刀。此等七物。上中之上。
T2227_.61.0433a16: 能令種種悉地成就謂増益福徳。乃至成
T2227_.61.0433a17: 滿法王之法。況餘世事。佛部蓮花部金剛部
T2227_.61.0433a18: 三部眞言。皆有如是勝上成就。於三部中。
T2227_.61.0433a19: 隨受持者。具獲五通。爲上悉地。若依此文。
T2227_.61.0433a20: 隨受持者。而有上中下物。又餘文云。應取
T2227_.61.0433a21: 黄牛蘇。乃至云以佉陀羅木欖蘇作加持。
T2227_.61.0433a22: 令現三種相。煖能成敬愛。烟相變顏色。令
T2227_.61.0433a23: 壽命増長。火光相出現。足踐於虚空。得成
T2227_.61.0433a24: 就大仙。諸餘教法亦有此例。以意斟酌
T2227_.61.0433a25: 經。或月一日三日下至諸一切事 釋曰。三
T2227_.61.0433a26: 明通吉日應作成就也。宿曜經云。天竺毎
T2227_.61.0433a27: 一月。分爲兩分。從朔至望爲白月分。從望
T2227_.61.0433a28: 至晦爲黒月分。文殊師利偈言。一三五七
T2227_.61.0433a29: 十。十一與十三。於二白黒分。所作皆成就。
T2227_.61.0433b01: 黒三夜七晝。十夜十四晝。白四夜八晝。一夜
T2227_.61.0433b02: 十五晝。於此黒白分。晝夜不成就。日中
T2227_.61.0433b03: 及中夜。已後皆通吉。凡凶惡之晝。午後通吉。
T2227_.61.0433b04: 凶惡之夜。子後通吉也。釋曰。擇時等。具如
T2227_.61.0433b05: 彼説。然今此文。但擧通吉日。而兼餘意。准
T2227_.61.0433b06: 文可知
T2227_.61.0433b07: 經。若作最上成就下至鬼宿爲最 釋曰。四
T2227_.61.0433b08: 明就宿曜作成就時。於中爲二。初明隨
T2227_.61.0433b09: 所作事而擇宿曜。次或如本法下。二明依
T2227_.61.0433b10: 隨本法本尊所説所授宿曜時等而作成
T2227_.61.0433b11: 就。約初爲三。初明約上中下成就擇宿
T2227_.61.0433b12: 曜等。次若作猛利下。二明約猛利成就簡
T2227_.61.0433b13: 擇宿曜。次或與三種下。三明與三種事相
T2227_.61.0433b14: 應而作成就。此即初也。言上宿曜時者。上
T2227_.61.0433b15: 宿曜直日故云時也。宿曜經云。曜與宿合
T2227_.61.0433b16: 者。假如正月十五日是軟宿。其日忽是
T2227_.61.0433b17: 太陽直日。即是好日。他皆放此。太陽直日月
T2227_.61.0433b18: 在軫。太陰直日月在畢。火曜直日月在尾。
T2227_.61.0433b19: 水曜直日月在柳。木曜直日月在鬼。金曜直
T2227_.61.0433b20: 日月在房。土曜直日月在星。右已上名甘
T2227_.61.0433b21: 露日。是大吉祥。宜册立受潅頂法。造作寺
T2227_.61.0433b22: 宇。及受戒。習學經法。出家修道。一切竝
T2227_.61.0433b23: 吉。文意准知也。又時者。一日一夜而有三
T2227_.61.0433b24: 時。是故云時。具如下文也。中下成就。應
T2227_.61.0433b25: 取乙丙宿曜時等云云鬼宿爲最者。彼經
T2227_.61.0433b26: 云。鬼五星形如瓶。苾利訶馺撥底神也。姓謨
T2227_.61.0433b27: 闍耶。食蜜𩚙稻穀花及乳。此宿直日。宜作
T2227_.61.0433b28: 百事。求聲譽長壽。若理生事及諸嚴飾之
T2227_.61.0433b29: 相。拜官昇位入壇受潅頂學密法竝吉。若用
T2227_.61.0433c01: 裁衣。必有吉祥。此宿生人法合分相端正無
T2227_.61.0433c02: 邪僻。有心氣合多聞足妻妄。豐財能檢校
T2227_.61.0433c03: 處分。又足親識故云鬼宿爲最也
T2227_.61.0433c04: 經。若作猛利下至宿曜時等 釋曰。二明
T2227_.61.0433c05: 約猛利成就簡擇宿曜也。言猛利者。謂
T2227_.61.0433c06: 鬪殺降伏等事更檢若作此成就。還可
T2227_.61.0433c07: 其宿曜時等也。言猛利宿曜者。彼經云。太
T2227_.61.0433c08: 陽直日月在尾。大陰直日月在女。火曜直日
T2227_.61.0433c09: 月在壁。水曜直日月在昴。木曜直日月在
T2227_.61.0433c10: 井。金曜直日月在張。土曜直日月在尾。右
T2227_.61.0433c11: 已上名金剛峯日。作一切降伏法。誦日天
T2227_.61.0433c12: 子呪。及作護摩并諸猛利等事。文意可悉。
T2227_.61.0433c13: 言時者。亦如前也
T2227_.61.0433c14: 經。或與三種事下至三事而作 釋曰。三
T2227_.61.0433c15: 明與三種事相應而作成就也。言三事
T2227_.61.0433c16: 者。謂寂災等三事。若作此事。應用與其相
T2227_.61.0433c17: 應宿曜時等。若作成就者。亦依三事。可作
T2227_.61.0433c18: 成就更檢
T2227_.61.0433c19: 經。或如本法下至本尊指授 釋曰。二明
T2227_.61.0433c20: 依隨本法本尊所説所授宿曜時等而作成
T2227_.61.0433c21: 就也。行者所修本法所説宿曜時等。又本尊
T2227_.61.0433c22: 所授宿曜時等。依此應修。故云如依也
T2227_.61.0433c23: 經。然十二月下至成就及事 釋曰。五單
T2227_.61.0433c24: 明就月日而簡擇日作成就時。分文爲
T2227_.61.0433c25: 三。初單明取十二月初半中間應作一
T2227_.61.0433c26: 切成就及事。次或取本尊下。二明取本尊指
T2227_.61.0433c27: 日。次或諸月中下。三單明諸月中通吉十三
T2227_.61.0433c28: 日亦作成就。此即初也。前雖以臘月爲上
T2227_.61.0433c29: 成就時。而於其中。此十五日以爲最好。故
T2227_.61.0434a01: 云於其中間應作一切成就及事云云
T2227_.61.0434a02: 經。或取本尊指曰 釋曰。二明取本尊指
T2227_.61.0434a03: 日也。聖意難測。故令取其日。也
T2227_.61.0434a04: 經。或諸月中下至亦得成就 釋曰。三單
T2227_.61.0434a05: 明諸月中通吉十三日亦作成就。於通吉
T2227_.61.0434a06: 中。此日亦最。故云諸月中白黒十三日亦得
T2227_.61.0434a07: 成就也更檢
T2227_.61.0434a08: 經。七月八月是雨時下至作扇底迦法 釋
T2227_.61.0434a09: 曰。六廣明約三時初後而作三事及以三
T2227_.61.0434a10: 種悉地也。分文爲三。初明三時應作三
T2227_.61.0434a11: 事。次正月二月下。二明通一切事時。次五
T2227_.61.0434a12: 月六月下。三明三時應作三種悉地也。就
T2227_.61.0434a13: 初爲三。初明雨時後節應作補底迦法。次
T2227_.61.0434a14: 九月十月下。二明冬初節應作補瑟徴迦
T2227_.61.0434a15: 法。次三月四月下。三明春後節應作阿毘
T2227_.61.0434a16: 遮嚕迦法。此即初也。前擧五箇月。只是最
T2227_.61.0434a17: 好月。今明廣經諸月而准用之。隨所作事。
T2227_.61.0434a18: 先擧七八。以後諸月。亦同此意。若准前説
T2227_.61.0434a19: 者。七八兩月各白十五。是扇底迦時也。兩月
T2227_.61.0434a20: 各黒十五。應作補瑟徴迦等。文中雖不分
T2227_.61.0434a21: 判。其旨蓋如是矣云云下諸月亦復准之
T2227_.61.0434a22: 經。九月十月下至作補瑟徴迦法 釋曰。二
T2227_.61.0434a23: 明冬初節應作補瑟徴迦法也。九十兩月
T2227_.61.0434a24: 各黒十五。應作其法。各白十五。准前可知。
T2227_.61.0434a25: 又十一月十二月。是冬後節。各白黒月。亦可
T2227_.61.0434a26: 准前文。只擧初兼後節耳
T2227_.61.0434a27: 經。三月四月下至作阿毘遮嚕迦法 釋曰。
T2227_.61.0434a28: 三明春後節應作阿毘遮嚕迦法。各黒十
T2227_.61.0434a29: 五。是即其時。各白十五。亦可准前
T2227_.61.0434b01: 經。正月二月下至通一切事 釋曰。二明
T2227_.61.0434b02: 通一切事。是正二月。即前五箇月中兩月
T2227_.61.0434b03: 也。各白十五。應作上成就及扇底迦事。各
T2227_.61.0434b04: 黒十五。應作中下成就并補瑟徴迦等二事。
T2227_.61.0434b05: 故云通一切事。又一切者。謂上中下成就也。
T2227_.61.0434b06: 事者謂三事也
T2227_.61.0434b07: 經。五月六月下至三種悉地 釋曰。三明
T2227_.61.0434b08: 三時應作三種悉地也。分文爲二。初明三
T2227_.61.0434b09: 時應作三種悉地。次明九品分別。此即初
T2227_.61.0434b10: 也。是雨初節。五六兩月。各黒十五應作下
T2227_.61.0434b11: 悉地。各白十五應作餘二也。春冬及雨後
T2227_.61.0434b12: 節。各白十五應作上悉地。各黒十五應作
T2227_.61.0434b13: 中下二種悉地。故云如是春冬及雨後節亦
T2227_.61.0434b14: 應成就三種悉地云云
更檢
T2227_.61.0434b15: 經。此中九品下至隨類分配 釋曰。二明
T2227_.61.0434b16: 九品分別也。三三種悉地。各有三品成就。
T2227_.61.0434b17: 故云九品也。於所成就。其類不同。或乘空
T2227_.61.0434b18: 自在。或藏形隱跡。或世間諸事。於此等類。
T2227_.61.0434b19: 各有三品。故云隨類分配。若細分別。其品
T2227_.61.0434b20: 繁多。今總略説故云九品耳
T2227_.61.0434b21: 經。於初夜分下成就時下至上成就時 釋
T2227_.61.0434b22: 曰。七明就時分作成就時也。分文爲三。
T2227_.61.0434b23: 初明作三種成就時分。次於初夜分下。二
T2227_.61.0434b24: 明作三事時分。次然於日月蝕時下。三明
T2227_.61.0434b25: 日月蝕時是最。此即初也
T2227_.61.0434b26: 經。於初夜分是作下至補瑟徴迦時 釋曰。
T2227_.61.0434b27: 二明作三事時分也。分文爲二。初正明
T2227_.61.0434b28: 依三事時分。次於此三事下。二明九品分
T2227_.61.0434b29: 別也。廣聚經凡一日一夜唯有三時。一
T2227_.61.0434c01: 是善事及吉事。二是凶事。三是瞋怒事。若欲
T2227_.61.0434c02: 惡兇猛事。取用黄昏時。作一切兇猛事。若
T2227_.61.0434c03: 黄昏得好時。不勞好月顒月。皆用得。若善
T2227_.61.0434c04: 事時節。用日午時。若嗔怒事時。皆用未時
T2227_.61.0434c05: 作。此意與今稍異。更應檢耳。玉呬經云。若
T2227_.61.0434c06: 作降伏曼荼羅者。於日午時起首而作法。
T2227_.61.0434c07: 今此經云。於中夜分作。然日午中夜。同是
T2227_.61.0434c08: 降伏之時。故云爾耳。於三部中。各有三事。
T2227_.61.0434c09: 是爲九品。又於三事。各有上中下。亦爲九
T2227_.61.0434c10: 品。三部事類是爲類也。隨其三類相應發
T2227_.61.0434c11: 起。驗知時節。既驗知時節。於所現相。應
T2227_.61.0434c12: 辨上中下。故補闕少品云。於夜三時。是其
T2227_.61.0434c13: 上中下相。與時相應。即是成就相。時不相
T2227_.61.0434c14: 應。即非成就。其三種相。謂煖氣。烟。光。如是
T2227_.61.0434c15: 三相應次第現。若上成就即具三相。若中成
T2227_.61.0434c16: 就具前二相。若下成就唯現初相。然約成
T2227_.61.0434c17: 就而有多種。今且引一種示其例耳
T2227_.61.0434c18: 經。然於日月蝕時下至最是相應 釋曰。三
T2227_.61.0434c19: 明日月蝕時是最。於中爲二。初明日月蝕
T2227_.61.0434c20: 時是最。次明起首成就之法則也。前明悉
T2227_.61.0434c21: 地及以三事時分已定。恐守時分過失好
T2227_.61.0434c22: 時。故云不觀時分。何況猛利及以阿毘遮
T2227_.61.0434c23: 嚕迦事。日月蝕時最是相應乎。是故供養品
T2227_.61.0434c24: 云。若有依法作曼荼羅時。或日月蝕時。於
T2227_.61.0434c25: 此二時加法念誦。其福増高。不久成就也
T2227_.61.0434c26: 經。凡起首成就下至類日應知 釋曰。二
T2227_.61.0434c27: 明起首成就之法則也。若欲起首成就者。
T2227_.61.0434c28: 隨所作事。應爲斷食。故云三日二日一日
T2227_.61.0434c29: 斷食也。所現之相上中下事。隨於品品。三
T2227_.61.0435a01: 二一異故云類日應知也
T2227_.61.0435a02:   圓備成就品第十三
T2227_.61.0435a03: 圓爲圓滿。備爲備足。謂先念誦遍數滿已。
T2227_.61.0435a04: 將作成就。更復滿足所闕支具。而令悉地
T2227_.61.0435a05: 速得成就。故云圓備成就品所闕支具在
下文也
T2227_.61.0435a06: 經。復次當説本法闕少成就支具 釋曰。今
T2227_.61.0435a07: 此品。及奉請成就品。并補闕少法品半。明近
T2227_.61.0435a08: 修成就相中。二十段中第二。明成就支具。
T2227_.61.0435a09: 即答於此三種中各成何等事。此問意云。依
T2227_.61.0435a10: 三事法。承事念誦遍數滿已。欲起成就。於
T2227_.61.0435a11: 其中間。各更令成何等事。是故有此二品
T2227_.61.0435a12: 半。而答此問也。分文爲三。今此一品。初明
T2227_.61.0435a13: 成就支具。次奉請成就品。二明爲成就故
T2227_.61.0435a14: 作奉請。後補闕少法品半。三開恐由放逸
T2227_.61.0435a15: 致有闕少。故説補闕法也。就初爲二。初
T2227_.61.0435a16: 明標説。次若恐身力不濟下。二明正説。此
T2227_.61.0435a17: 即初也。前説成就時分已竟。次當陳説所
T2227_.61.0435a18: 闕支具。故云復次當説也。言本法者。謂行
T2227_.61.0435a19: 者所修之本法也。雖遍數滿。本法若闕所
T2227_.61.0435a20: 須支具。所期悉地不能速得。故次説之
T2227_.61.0435a21: 經。恐身力不濟勿須斷食 釋曰。二明
T2227_.61.0435a22: 正説也。分文爲六。初明須斷食。次念誦
T2227_.61.0435a23: 遍數滿下。二明更須念誦護摩等。次取白
T2227_.61.0435a24: &T073554;縷下。三明備眞言索。次又合眼藥下。四
T2227_.61.0435a25: 明備眼藥。次若成就時念誦疲乏下。五明
T2227_.61.0435a26: 備白栴檀香水。次欲成就時下。六明應取
T2227_.61.0435a27: 善相。此即初也。若自身力堪能斷食。必須
T2227_.61.0435a28: 斷食。故前品云凡起首成就三日二日一日
T2227_.61.0435a29: 斷食。今此文。且約身力不堪。故云勿須斷
T2227_.61.0435b01: 食也
T2227_.61.0435b02: 經。念誦遍數滿下至觀念本尊 釋曰。二
T2227_.61.0435b03: 明更須念誦護摩等也。言遍數者。謂落叉
T2227_.61.0435b04: 爲遍數也。今釋落叉。且分二門。一者就觀
T2227_.61.0435b05: 佛門。二約字句門也。初就觀佛門明落
T2227_.61.0435b06: 叉者。興唐釋云。所言落叉者。此譯爲見。謂
T2227_.61.0435b07: 心住一縁明了現前也。若就世語。則是十
T2227_.61.0435b08: 萬遍耳。第二句觀佛在於心鏡深窟中。乃
T2227_.61.0435b09: 至自形作本尊。先觀本尊心上圓明淨鏡。鏡
T2227_.61.0435b10: 中有窟状。中有本尊。即是眞見佛也。見佛
T2227_.61.0435b11: 已。此佛心上復有圓明圓淨。初觀此極淨
T2227_.61.0435b12: 心鏡甚微少。後漸大也。對面宛然故云現
T2227_.61.0435b13: 前也。淨無比。中有種子字。一心正觀此種
T2227_.61.0435b14: 子字。即是誦彼字也。從此得見其心。又
T2227_.61.0435b15: 見己身如本尊體相。在佛心中。若觀自心
T2227_.61.0435b16: 上圓明亦是如來本尊在中如是。展轉相
T2227_.61.0435b17: 現不相妨礙。本尊清淨。雖諸分別。劑此名
T2227_.61.0435b18: 見菩提之心。爲初成佛種子也。此亦名爲
T2227_.61.0435b19: 一見一境故名一落叉。此是出世行中先承
T2227_.61.0435b20: 事法。如此成是入信地也。二約字句門明
T2227_.61.0435b21: 落叉者。所謂藻叉者。此是隱語。梵音別。即
T2227_.61.0435b22: 是一見義也。令心住此境一縁不亂。字字
T2227_.61.0435b23: 相應。句句亦相應。想此一一字明白淨徹如
T2227_.61.0435b24: 淨明珠。一一字皆又明了。遍有光鬘。次第
T2227_.61.0435b25: 不斷。而住其心。如甘露潅灑。如是一縁之
T2227_.61.0435b26: 時。假使有種種障起。或作大可畏像。諸散
T2227_.61.0435b27: 心人。見者狂亂。或作大聲。假使山王亦可
T2227_.61.0435b28: 破碎。有如是事。時行者住眞勇健菩提之
T2227_.61.0435b29: 心。一縁不動。無有取捨。故名住於一見。若
T2227_.61.0435c01: 足者。雖經百年誦滿千萬落叉。猶不
T2227_.61.0435c02: 得成就。何況一落叉耶云云就今經文。若
T2227_.61.0435c03: 先念誦畢。欲起首成就。必更須念誦及以護
T2227_.61.0435c04: 摩等増益眞言威。是故云念遍數滿已欲
T2227_.61.0435c05: 起成就更須念誦等也。故大日經云。復次祕
T2227_.61.0435c06: 密主。眞言門修菩薩行菩薩。如是計都鵠
T2227_.61.0435c07: 伽傘蓋履屣眞陀摩尼及安膳那藥嚧遮等。
T2227_.61.0435c08: 持三落叉而作成就。亦得悉地。即義釋
T2227_.61.0435c09: 云。次明所成藥物。謂如上且先一落叉。次
T2227_.61.0435c10: 二月持誦已。作曼荼羅。於中置此所成物。
T2227_.61.0435c11: 而作念誦更三落叉。方成云云若念誦護
T2227_.61.0435c12: 摩等。必有花香供養等事。略擧五供養。爲
T2227_.61.0435c13: 花香供養。又復花香略擧五供供養。養言
T2227_.61.0435c14: 廣顯普供。諸美妙讃。名爲讃嘆。心念本尊。
T2227_.61.0435c15: 是爲觀念。又花香供養。是身密。種種讃嘆即
T2227_.61.0435c16: 語密。觀念本尊是意密。若備三密。一切悉
T2227_.61.0435c17: 地。速得成就。是故云也
T2227_.61.0435c18: 經。取白&T073554;縷下至七百遍 釋曰。三明備
T2227_.61.0435c19: 眞言索也。於中爲四。初明作索法。次於晨
T2227_.61.0435c20: 朝時下。二明用索法。次佛部眞言索下。三
T2227_.61.0435c21: 明所用眞言。次其持誦繩下。四重明用索
T2227_.61.0435c22: 之時。此即初也。供養法云。佛部中用線純白
T2227_.61.0435c23: 色。蓮花部中用線黄色。金剛部中用線赤色。
T2227_.61.0435c24: 此等諸色。常備具在身。方作法。結大界。
T2227_.61.0435c25: 具如彼也。又此經上卷持眞言法品云。復取
T2227_.61.0435c26: &T073554;絲及以麻縷。便令童女染作紅色或
T2227_.61.0435c27: 欝金色。合作線索。作眞言結。一眞言一結。
T2227_.61.0435c28: 滿一七結。置本尊前。以眞言眞言索一千
T2227_.61.0435c29: 八遍。念誦之時。及護摩時。若消息時。午暮時
T2227_.61.0436a01: 也。皆持繋腰。眠不失精。常應繋佩。今此
T2227_.61.0436a02: 文云如前作法者。即指此品也。或廣聚經
T2227_.61.0436a03: 云。取好綖淨潔者。得須赤色。童女合作
T2227_.61.0436a04: 綖。呪師與童女五味汁令飮。綖長五尺五
T2227_.61.0436a05: 寸。成須五尺。取二十條。合并在一處。唯
T2227_.61.0436a06: 緊合之。作三箇北斗形。用金作之。若無金
T2227_.61.0436a07: 銀亦得。胡印子裏許剋之。取三顆菩提子。
T2227_.61.0436a08: 於神邊著於索上。三處著之。此是護身吉
T2227_.61.0436a09: 祥索法。此索者名定成就。此索不得用蠶
T2227_.61.0436a10: 蟲。唯得用白&T073554;及藕絲。若作嗔怒索者。緋
T2227_.61.0436a11: 色綖作繋。若作兇猛索者。用青色綖作帶
T2227_.61.0436a12: 之。若欲作一切事者。用白色索帶之。今
T2227_.61.0436a13: 文所説當其一
T2227_.61.0436a14: 經。於晨朝時下至不失精 釋曰。二明用
T2227_.61.0436a15: 索法。如文可知
T2227_.61.0436a16: 經。佛部眞言索下至莎嚩訶 釋曰。三明
T2227_.61.0436a17: 所用眞言也。於中有二。初正明眞言。次初
T2227_.61.0436a18: 中後下。二明應誦求請句也。就初又三。
T2227_.61.0436a19: 初明佛部倶摩履眞言。次明蓮花部矩籠儗
T2227_.61.0436a20: 魚以
抳眞言。次明金剛部忙莾鶏眞言也。
T2227_.61.0436a21: 言佛部眞言索等者。意云。若作佛部眞言
T2227_.61.0436a22: 索。用倶摩履眞言。又於佛部而加持索之
T2227_.61.0436a23: 眞言。故云佛部眞言索等也。蓮花金剛兩部
T2227_.61.0436a24: 眞言。亦准此也
T2227_.61.0436a25: 經。初中後分下至當部用之 釋曰。二明
T2227_.61.0436a26: 應誦求請句及當部用之也。三部各有眞
T2227_.61.0436a27: 索眞言。是爲初中後分。分謂分類。即部
T2227_.61.0436a28: 類也。於三部眞言。間隙間隔之際。應誦求
T2227_.61.0436a29: 請句。是故云初中後分間等。又間者加也。謂
T2227_.61.0436b01: 初中後分。應加誦求請句也。求誦句者。謂
T2227_.61.0436b02: 求請所求願之是類也。光物品云。隨其所
T2227_.61.0436b03: 用眞言。初且誦其眞言。次誦求請之句。復
T2227_.61.0436b04: 中間誦其眞言。復誦求請之句。後亦請其
T2227_.61.0436b05: 眞言。還安求請句。如是眞言之中。三處上
T2227_.61.0436b06: 中下分安置求請之句。最後安其虎𤙖泮吒
T2227_.61.0436b07: 字。所謂闍嚩二合
放光
攞闍嚩引二
T2227_.61.0436b08:
放光
悉地馱也合也&MT00615;威耀
T2227_.61.0436b09: 合威耀儞跛跢去二
諸威
耀音
帝闍潤澤帝闍
T2227_.61.0436b10:
潤澤
拔馱也合増
忋尾覽摩莫延
&T049271;
T2227_.61.0436b11: 囉乞沙二合
護持
散儞合端
現前
𤙖
T2227_.61.0436b12: 吒莎以如是等求請之句光顯其
T2227_.61.0436b13: 物。前後中間。種種重説。亦無所妨。然彼品
T2227_.61.0436b14: 文。意在光顯。今文意約求請加持其事各
T2227_.61.0436b15: 別不可亂用。但且引彼示法則耳。若行
T2227_.61.0436b16: 者所修本法。無有求請句。應安其句。此
T2227_.61.0436b17: 三種明。不許錯用。故云當部用之
T2227_.61.0436b18: 經。其持誦繩下至令除難障 釋曰。四重
T2227_.61.0436b19: 明用索之時也。毎日以部母呪等而爲光
T2227_.61.0436b20: 顯。若然諸事時無有障難。是故云也
T2227_.61.0436b21: 經。又合眼藥下至持誦百遍 釋曰。四明
T2227_.61.0436b22: 備眼藥也。分文爲三。初明合眼藥法。次
T2227_.61.0436b23: 成就之時下。二明用藥法。次佛部合眼下。
T2227_.61.0436b24: 三明所用眞言。此即初也。九種物相和以
T2227_.61.0436b25: 眞言持誦。故堪爲眼藥。在文可見
T2227_.61.0436b26: 經。成就之時下至夢預警見 釋曰。二明
T2227_.61.0436b27: 用藥法。次用藥法。如文可知
T2227_.61.0436b28: 經。佛部合眼藥眞言下至莎嚩訶 釋曰。三
T2227_.61.0436b29: 明所用眞言也。於中爲二。初正明眞言。次
T2227_.61.0436c01: 此三眞言下。二明用呪法式。就初又三。即
T2227_.61.0436c02: 三部合眼藥眞言。在文可知
T2227_.61.0436c03: 經。此三眞言下至除於沈睡障 釋曰。二
T2227_.61.0436c04: 明用呪法式也。言本部者。與當部意同
T2227_.61.0436c05: 也。毎部持用合眼藥。復非但用合藥。或單
T2227_.61.0436c06: 呪水。數洗面眼。亦得除障
T2227_.61.0436c07: 經。若成就時下至而飮三掬 釋曰。五明
T2227_.61.0436c08: 備白栴檀香水也。分文爲二。初明作香
T2227_.61.0436c09: 水法。次而飮三掬。此一句。二明用水式。
T2227_.61.0436c10: 如文可知
T2227_.61.0436c11: 經。欲成就時下至應取善相 釋曰。六明
T2227_.61.0436c12: 應取善相也。分文爲三。初明勸取善相。
T2227_.61.0436c13: 次方欲成就具善相下。二正明示善相。次見
T2227_.61.0436c14: 此相已下。三明結勸。此即初也
T2227_.61.0436c15: 經。方欲成就見善相者 釋曰。二正明示
T2227_.61.0436c16: 善相也。分文爲二。初正明示善相。次於
T2227_.61.0436c17: 此相中下。二明分判。初中又二。初明標顯。
T2227_.61.0436c18: 次正示善相。此即初也
T2227_.61.0436c19: 經。謂商佉下至及見翬虹 釋曰。二正示
T2227_.61.0436c20: 善相也。有四十餘善相。於此等中。若隨得
T2227_.61.0436c21: 見一一善相者。則是成就之相也。右旋印。
T2227_.61.0436c22: 莎悉底迦印。吠陀聲云云根藥及果者。玉呬
T2227_.61.0436c23: 經云。種種根藥。謂毘多羅根。竿子根等。其菓
T2227_.61.0436c24: 子者。謂阿麽羅菓。石榴菓。摩路子菓。補桃
T2227_.61.0436c25: 果。棗柿子迦必他菓阿麽羅菓子。於諸根
T2227_.61.0436c26: 中。毘多羅根爲上。其菓上中石榴爲上。又
T2227_.61.0436c27: 具如上文獻食品。然今此相不擇根菓。若
T2227_.61.0436c28: 得見一一者。亦是善相也。鶻。功忽反。斑鳩
T2227_.61.0436c29: 也。鷓。之夜反。鷓鴣似服鳥而大也。鴣状
T2227_.61.0437a01: 如鳥而白文。其名曰鴣&T064331;也。鸚於耕反。山
T2227_.61.0437a02: 海經。黄山有鳥。其形如鶚。青羽赤喙人舌
T2227_.61.0437a03: 能言。名曰鸚&T063765;。今時亦通呼爲鸚鵡也。鵝
T2227_.61.0437a04: 我柯反。形如雁。人家所畜者也。鶴河各反。
T2227_.61.0437a05: 大鳥也。翬呼違反。爾雅伊洛而南素質五釆
T2227_.61.0437a06: 皆備成章曰翬。又曰鷹隼。醜其飛也。説文
T2227_.61.0437a07: 大飛也
T2227_.61.0437a08: 經。於此相中下至爲下成就 釋曰。二明
T2227_.61.0437a09: 分判也。分文爲三。初明判上中下。次明
T2227_.61.0437a10: 九品分別。三總判善惡。此即初也。細雨天華
T2227_.61.0437a11: 等。爲上成就也。雷聲慶雲閃電微風等。爲
T2227_.61.0437a12: 中成就也。所餘皆是下成就相也。次於此
T2227_.61.0437a13: 三相九品分別如文也
T2227_.61.0437a14: 經。如上所現下至不成就 釋曰。三總判
T2227_.61.0437a15: 善惡。文意易知。結勸如文也
T2227_.61.0437a16:   奉請成就品第十四
T2227_.61.0437a17: 奉請者。是啓請祈願之辭也。成就者。即備長
T2227_.61.0437a18: 成終之義也。謂行者以眞實心啓請祈願
T2227_.61.0437a19: 三部諸尊。以大慈悲降赴道場。令我所願
T2227_.61.0437a20: 備長成終。故云奉請成就品也
T2227_.61.0437a21: 經。次説奉請成就之法 釋曰。二明爲成
T2227_.61.0437a22: 就故而作奉請。猶答各成何等事也。分文
T2227_.61.0437a23: 爲二。初明標説。次如前所説下。二明正陳
T2227_.61.0437a24: 説奉請法。此即初也。前品粗説所闕支具。
T2227_.61.0437a25: 而未陳説奉請法式。今次説之。故云次説
T2227_.61.0437a26: 也。奉請諸尊。令法成就之法。令成就之
T2227_.61.0437a27: 法故云成就之法也
T2227_.61.0437a28: 經。如前所説下至廣以陳説 釋曰。二明
T2227_.61.0437a29: 正陳説奉請法。分文爲二。初明結前生後。
T2227_.61.0437b01: 次若上成就下。二明廣陳説也。初亦爲二。
T2227_.61.0437b02: 初明結前。次若不善相下。二明生後。此即
T2227_.61.0437b03: 初也。如前所説者。即指時分品。以前五箇
T2227_.61.0437b04: 月及雨時冬春月而爲時節。又時謂五箇月。
T2227_.61.0437b05: 節謂雨時冬春初後節也。好宿及曜以爲星
T2227_.61.0437b06: 曜。謂吉祥成就時節中好宿曜也。又通吉宿
T2227_.61.0437b07: 曜等是爲星曜也。及瑞相等者。即指前圓
T2227_.61.0437b08: 備成就品之所説。且擧瑞相。等取所餘。故
T2227_.61.0437b09: 云等也。如是等事。約作曼荼羅及成就時。
T2227_.61.0437b10: 故云於作乃至廣以陳説
T2227_.61.0437b11: 經。若不善相下至而作成就 釋曰。二明
T2227_.61.0437b12: 生後也。分文爲二。初明不善相現即修護
T2227_.61.0437b13: 摩然後作法。次明依前所説曼荼羅地而
T2227_.61.0437b14: 作成就。此即初也。返前所現者。及餘不吉
T2227_.61.0437b15: 祥相。以爲不善相也。隨所修部。以部母明
T2227_.61.0437b16: 修護摩法。諸不善滅而得成就也。前所分
T2227_.61.0437b17: 別者。即如前擇處品等所説者是也
T2227_.61.0437b18: 經。若上成就下至成就稍遲 釋曰。二
T2227_.61.0437b19: 廣陳説也。分文爲三。初明作成就之處。
T2227_.61.0437b20: 次簡地定已下。二明結護道場。次欲作曼
T2227_.61.0437b21: 荼羅時下。三明奉請。就初文爲四。初明三
T2227_.61.0437b22: 種成就之處。次於有舍利下。二別明上品之
T2227_.61.0437b23: 處。次凡是猛利下。三明諸成就之處。次此
T2227_.61.0437b24: 是祕密下。四明略結。此即初也。三部各有
T2227_.61.0437b25: 寂災等三事眞言。隨其眞言。地色不同。分
T2227_.61.0437b26: 辨地等與法相應故。云與眞言相應處作
T2227_.61.0437b27: 也。若不作者。又作猶用也。善也。若不用
T2227_.61.0437b28: 此處起作。所修成就不速。故云遲也
T2227_.61.0437b29: 經。於有舍利骨下至決定成就 釋曰。二別
T2227_.61.0437c01: 明上品之處也。有舍利骨制底者。凡擧一
T2227_.61.0437c02: 切有佛身骨等處。於此等處諸教法
T2227_.61.0437c03: 皆得成就。非是外法成就之處。故云内法
T2227_.61.0437c04: 也。言舍利者。釋曰身。亦云體也。有云。舍
T2227_.61.0437c05: 利梵云設利羅。體也。舍利者訛。於舍利有
T2227_.61.0437c06: 全身碎身。身體不散。是爲全身舍利。身體
T2227_.61.0437c07: 分散。以爲碎身舍利也。瓔珞經。善吉問。生
T2227_.61.0437c08: 身。全身。碎身。功徳等耶。佛言不等。色身言
T2227_.61.0437c09: 教化訓。三業具足清淨。衆生得至道場
T2227_.61.0437c10: 碎舍利。正可威神光明。供養得福。是故不
T2227_.61.0437c11: 等。是即以全碎比況現在色身佛故云不
T2227_.61.0437c12: 等。今文且指全碎身骨。以爲舍利。不欲論
T2227_.61.0437c13: 説功徳差別。只取諸成熏修力。大威徳諸天
T2227_.61.0437c14: 所護持。故法驗易成耳。言制底者。亦云支
T2227_.61.0437c15: 提。亦云制多。皆是彼方言音不同。阿含明
T2227_.61.0437c16: 四徴知荷
謂生處。得道。轉法輪。入滅。四所
T2227_.61.0437c17: 起塔。有云。支提無骨身者。是不必爾。何
T2227_.61.0437c18: 者。生處等四處制底。而無身骨。八大制底。
T2227_.61.0437c19: 而有身骨故。又云。塔婆或偸婆。此翻方墳。
T2227_.61.0437c20: 亦言靈廟也。雜阿含第四十二云。阿伽羅
T2227_.61.0437c21: 偸。應云鴦加羅偸波。此云灰塔。又鞞婆沙
T2227_.61.0437c22: 第九云。鍮波。應云私鍮波。又云窣覩波。唐
T2227_.61.0437c23: 云高顯。言塔訛化。今謂。制底。支提。制多。塔
T2227_.61.0437c24: 婆。偸婆。私鍮婆。窣覩波。皆是彼方言音不
T2227_.61.0437c25: 同。廣略異也。佛生處等者。即伽耶城以爲佛
T2227_.61.0437c26: 生處也。等取降魔處。轉法輪處。佛涅槃處
T2227_.61.0437c27: 等。故云等也。八大制底者。即安置佛舍利
T2227_.61.0437c28: 塔也。准付法藏。先爲三分。謂人・天・海。人中
T2227_.61.0437c29: 一分。復分爲八。若於此八制底之處作成
T2227_.61.0438a01: 就者。而最爲上也。菩提道場無一切難等
T2227_.61.0438a02: 者。則如來成道之處。即法身生處也。然下猶
T2227_.61.0438a03: 有也。謂天摩尚於彼處修行不成其難。況
T2227_.61.0438a04: 餘諸類乎。餘如文知
T2227_.61.0438a05: 經。凡是猛利下至於窟中作 釋曰。三明
T2227_.61.0438a06: 諸成就之處也。文中略説六種成就之處。在
T2227_.61.0438a07: 文易知也。若欲成就等者。得不思議力。任
T2227_.61.0438a08: 運自在。令此等衆隨意驅使。不敢違逆。故
T2227_.61.0438a09: 云成就女藥叉等。簡擇成就之處。具如擇
T2227_.61.0438a10: 處品等
T2227_.61.0438a11: 經。簡地定已下至速得靈驗 釋曰。二明
T2227_.61.0438a12: 結護道場也。於中爲五。初教結地界法。
T2227_.61.0438a13: 次作一白幡下。二明結八方界法。次復次
T2227_.61.0438a14: 金剛鉤下。三明結上方界法。次外曼荼羅
T2227_.61.0438a15: 下。四明護曼荼羅門。次其台中心下。五明
T2227_.61.0438a16: 結護中心。就初又二。初略明結地法式。次
T2227_.61.0438a17: 初以成辨下。二正示結地法式。此即初也
T2227_.61.0438a18: 經。初以成辨諸事下至辟除諸難 釋曰。二
T2227_.61.0438a19: 正示結地法式。於中爲二。初明辟除諸
T2227_.61.0438a20: 難。次以佉達羅木下。二明釘撅結地。此即
T2227_.61.0438a21: 初也。枳利枳利忿怒眞言等以爲成辨諸事
T2227_.61.0438a22: 眞言。若准玉呬經。若作佛部中無能勝等
T2227_.61.0438a23: 曼荼羅者。應以最勝佛頂眞言作淨法。
T2227_.61.0438a24: 若作蓮花部曼荼羅者。應以吉祥明。或以
T2227_.61.0438a25: 悉濕嚩訶明作淨地法。若作金剛部
T2227_.61.0438a26: 曼荼羅者。應以軍荼利忿怒眞言作淨地
T2227_.61.0438a27: 法。其最勝佛頂濕嚩訶及軍荼利此等
T2227_.61.0438a28: 三尊。各於本部是其能辨諸事。是故於一
T2227_.61.0438a29: 切事用此眞言。一切事者。謂淨地法。及以
T2227_.61.0438b01: 護身。加被弟子。辟除諸難。清淨香等。於此
T2227_.61.0438b02: 等事。悉皆通用。或依本法所説。應當用之。
T2227_.61.0438b03: 又案。彼經云。若於聖迹牛所居處。於巖窟
T2227_.61.0438b04: 中及山頂上先所淨地。亦於屋上并與石
T2227_.61.0438b05: 上。或制底邊。及於坦潬上。諸江河邊。如是
T2227_.61.0438b06: 之處作曼荼羅者。不須堀地及以治打。勿
T2227_.61.0438b07: 疑高下等過。隨其地勢掃治灑水。手按其
T2227_.61.0438b08: 地。誦眞言。即成清淨。或於作曼荼羅處。
T2227_.61.0438b09: 有其地過不得除者。但以眞言而作清淨。
T2227_.61.0438b10: 亦得成就。若作急速之事作曼荼羅及作
T2227_.61.0438b11: 辟除鬼魅所著。并與自身潅頂曼荼羅者。
T2227_.61.0438b12: 勿須細簡其地。隨宜而作。都以枳利忿怒
T2227_.61.0438b13: 眞言持誦香水。先灑其地。及灑亦淨以爲
T2227_.61.0438b14: 淨地。文意准知
T2227_.61.0438b15: 經。以佉達羅木爲橛下至橛頭少現 釋曰。
T2227_.61.0438b16: 二明釘橛結地也。廣聚經作五色橛法式
T2227_.61.0438b17: 云。若欲作一切事。用白檀爲之。若嗔怒作
T2227_.61.0438b18: 惡之時。用赤銅作橛。若作兇猛之時。用
T2227_.61.0438b19: 鐵爲橛五枚若作善事之時。用却地羅木
T2227_.61.0438b20: 爲橛。若作怨敵事之時。用死人骨爲橛。
T2227_.61.0438b21: 今經所指。是於五橛即其一也。籤七廉反。
T2227_.61.0438b22: 剗又作剟鏟等。初産反
T2227_.61.0438b23: 經。作一白幡下至竿上 釋曰。二明結八
T2227_.61.0438b24: 方界法也。分文爲二。初明白幡懸東面
T2227_.61.0438b25: 以爲幢幟也。次以金剛牆下。二明正結八
T2227_.61.0438b26: 方界。此即初也
T2227_.61.0438b27: 經。復以金剛鉤下至金剛鉤欄 釋曰。三
T2227_.61.0438b28: 明結上方界法。如文可知也
T2227_.61.0438b29: 經。外曼荼羅門下至而護其門 釋曰。四明
T2227_.61.0438c01: 護曼荼羅門也。分文爲二。初明護三門。
T2227_.61.0438c02: 次此等護門下。二明通用。此即初也
T2227_.61.0438c03: 經。此等護門下至通護三門 釋曰。二明
T2227_.61.0438c04: 通用也。又分爲三。初明通用。次此三聖下。
T2227_.61.0438c05: 二明能護所以。次此是以下。三且略結。就
T2227_.61.0438c06: 初又二。初明三護通三部。次或用下。二明
T2227_.61.0438c07: 一護通三門。悉如文也
T2227_.61.0438c08: 經。此三聖者下至無有能壞 釋曰。二明
T2227_.61.0438c09: 能護所以也
T2227_.61.0438c10: 經。此是祕密護成就物 釋曰。三且略結也
T2227_.61.0438c11: 經。其台中心埋五寶物 釋曰。五明結護
T2227_.61.0438c12: 中心也。於中爲二。初明五寶結護。次若
T2227_.61.0438c13: 本念誦室下。二釋伏疑也。就初又三。初
T2227_.61.0438c14: 明埋寶結護。若於人民下。二明置寶結護。
T2227_.61.0438c15: 次以上五處下。三明置寶法式。此即初也。
T2227_.61.0438c16: 言五寶者。下文云謂金。銀。眞珠。螺貝。赤
T2227_.61.0438c17: 珠。或云金。銀。眞珠。瑟瑟。頗黎等。玉呬經云。
T2227_.61.0438c18: 五寶者。謂瑚。頗。金。銀。商佉或珠。或寶。餘
T2227_.61.0438c19: 言一切寶者。應知五寶等也。彼文云。作
T2227_.61.0438c20: 曼荼羅時。七日已前。往於其地。如法護身。
T2227_.61.0438c21: 及護弟子。供養地神。及其地方起堀。除去
T2227_.61.0438c22: 地過。若不去過而作法者。必不成就。是故
T2227_.61.0438c23: 當除其地骨石炭灰樹根虫窠及瓦礫等。盡
T2227_.61.0438c24: 去令淨。次當細搗其所掘土。還填其處。打
T2227_.61.0438c25: 令堅實。復以牛尿散灑。令潤灑已。還打
T2227_.61.0438c26: 捉令平正。猶如手掌。次以牛糞和水。從
T2227_.61.0438c27: 東北角右旋而泥。復於中心穿以小坑。持
T2227_.61.0438c28: 誦五榖及五種寶五種藥草。安於坑中。還
T2227_.61.0438c29: 令平正。如是置寶。及淨治已。次應當作
T2227_.61.0439a01: 受持地法。又三日已前。各用本部辨事眞
T2227_.61.0439a02: 言。持誦香水。於日沒時用灑其處。次以右
T2227_.61.0439a03: 手按其地上。持誦曼荼羅主眞言。以心受
T2227_.61.0439a04: 持。此名受持地法。文意准知
T2227_.61.0439a05: 經。若於人民下至亦復如是 釋曰。二明
T2227_.61.0439a06: 置寶結護也。此有四處。謂人民集會處。若
T2227_.61.0439a07: 於中庭及與室内或佛堂中。此等四處。不假
T2227_.61.0439a08: 掘地也
T2227_.61.0439a09: 經。以上五處下至不假掘地 釋曰。三明
T2227_.61.0439a10: 置寶法式也。言五處者。若但取置寶之
T2227_.61.0439a11: 處。應云四處。而今雙取埋寶置寶之處。故
T2227_.61.0439a12: 云五處。香水灑淨。通於五處。不假掘地。但
T2227_.61.0439a13: 在四處。今依通義故云五處
T2227_.61.0439a14: 經。若於本念誦室下至亦不合作 釋曰。二
T2227_.61.0439a15: 釋伏疑也。有人聞前云於上好處作成就
T2227_.61.0439a16: 法。疑移本處更於好處作成就法。是故
T2227_.61.0439a17: 釋云本求好處既作念誦。如何捨本更赴
T2227_.61.0439a18: 餘處。故云若於本念誦室中作此法速得成
T2227_.61.0439a19: 就也。又聞前云若欲成就入諸穴法。於
T2227_.61.0439a20: 窟中作。謂於餘法亦窟中作。是故釋曰。於
T2227_.61.0439a21: 窟中作。但約要入穴法之人。不在餘法。
T2227_.61.0439a22: 故云於諸窟中不合作成就法也。又聞於
T2227_.61.0439a23: 相應處而作成就。謂若得相應上好之
T2227_.61.0439a24: 於破壞雜穢之處亦須作法。是故釋云於
T2227_.61.0439a25: 壞室中亦不合作也
T2227_.61.0439a26: 經欲作曼荼羅時下至如對目前 釋曰。三
T2227_.61.0439a27: 明奉請也。分文爲二。初明奉請。次奉請
T2227_.61.0439a28: 凡一切物作奉請下。二明所以。就初奉請
T2227_.61.0439a29: 爲六。初明奉請日時法則。次而奉請言下。
T2227_.61.0439b01: 二明奉請辭。次又閼伽花香下。三明供養諸
T2227_.61.0439b02: 方神。次又香塗手下。四正明接物奉請。次
T2227_.61.0439b03: 復以燒香下。五明薫物奉請。次又復斷食下。
T2227_.61.0439b04: 六明略作曼荼羅奉請。此即初也。一切諸
T2227_.61.0439b05: 尊唯在心中。如鏡中具有萬像。能請所請。
T2227_.61.0439b06: 能供所供。壇場土地。自他依正。不超一念。
T2227_.61.0439b07: 有而非有。非有而有。亦非有非無。如是
T2227_.61.0439b08: 深觀三部法諸尊。故云觀念諸尊也。曲躬
T2227_.61.0439b09: 恭敬。故云敬也。瞻仰尊顏。故云仰也。曲躬
T2227_.61.0439b10: 瞻仰。以心爲本。故云敬仰心也。又敬仰是
T2227_.61.0439b11: 身密。觀念即心密。奉請是語密。如是三業。
T2227_.61.0439b12: 皆是無非不生微密不思議法。故名三密。
T2227_.61.0439b13: 亦是諸佛祕藏故云密也。亦非人天及諸權
T2227_.61.0439b14: 乘之所能知。故云密也
T2227_.61.0439b15: 經。而奉請言下至令我成就 釋曰。二正
T2227_.61.0439b16: 明奉請辭也。於中又二。初正明奉請辭。次
T2227_.61.0439b17: 如是乃至下。二明擧初例後。此即初也。物
T2227_.61.0439b18: 擧諸部。故云三部内等。別擧自己所修藏
T2227_.61.0439b19: 中。故云於本藏中也。念誦護摩。及堅持戒。
T2227_.61.0439b20: 此爲眞心先行已訖。供養諸尊。故云以此
T2227_.61.0439b21: 眞心等。又供養通於先行後修義無妨也。
T2227_.61.0439b22: 願日日降赴。受我微誠。以大慈悲與我悉
T2227_.61.0439b23: 地。故云願後七日等也
T2227_.61.0439b24: 經。如是乃至下至然後作法 釋曰。二明
T2227_.61.0439b25: 擧初例後也。謂奉請日日如是。然後應作
T2227_.61.0439b26: 成就法也
T2227_.61.0439b27: 經。又閼伽花香下至一方護世神 釋曰。三
T2227_.61.0439b28: 明供養諸方神也。又二。初明別供一方神。
T2227_.61.0439b29: 次例三方。此即初也
T2227_.61.0439c01: 經。乃至三方皆應如是 釋曰。二明例三
T2227_.61.0439c02: 方。皆悉如文也
T2227_.61.0439c03: 經。又以香塗手下至而奉請之 釋曰。四正
T2227_.61.0439c04: 明*接物奉請。如文也
T2227_.61.0439c05: 經。復以燒香薫物奉請 釋曰。五明薫物奉
T2227_.61.0439c06: 請。如文可悉
T2227_.61.0439c07: 經。又復斷食下至用奉請物 釋曰。六明
T2227_.61.0439c08: 略作曼荼羅奉請也。分文爲三。初明略
T2227_.61.0439c09: 作曼荼羅法。次於蓮花上下。二明置物供
T2227_.61.0439c10: 養持誦之法則。次凡一切物下。三明歴一
T2227_.61.0439c11: 切而作奉請及受持等也。就初爲三。初略
T2227_.61.0439c12: 明勸進。次或但用一色下。二正明作曼荼
T2227_.61.0439c13: 羅。次各以心眞言下。三明奉請供養。此初
T2227_.61.0439c14: 也。非好時日不合作之。爲物奉請。故云
T2227_.61.0439c15: 用奉請物。又物字亦應屬後文初。若爾者。
T2227_.61.0439c16: 後文但用一色。是所成物之一色也
T2227_.61.0439c17: 經。或但用一色下至置無能勝 釋曰。二正
T2227_.61.0439c18: 明作曼荼羅。或種種色。或隨用一故云或
T2227_.61.0439c19: 但用一色。又但用一色。是所成物之一色。物
T2227_.61.0439c20: 字如前所釋。今依一義分判文也云云
T2227_.61.0439c21: 經。各以心眞言而請供養 釋曰。三明奉請
T2227_.61.0439c22: 供養。如文也
T2227_.61.0439c23: 經。於蓮花上下至盛置蓮花上 釋曰。二
T2227_.61.0439c24: 明物供養持誦之法則也。亦爲二。初明置
T2227_.61.0439c25: 物供養法則。次加以手按下。二明持誦法
T2227_.61.0439c26: 則。此即初也
T2227_.61.0439c27: 經。加以手按下至其物即成奉請 釋曰。二
T2227_.61.0439c28: 明持誦法則也。中有衆多法則。皆悉如文。
T2227_.61.0439c29: 前所説者。指前圓備成就品等也。服字恐
T2227_.61.0440a01: 誤。應是眼字。持誦自眼。用看其物。口誦
T2227_.61.0440a02: 眞言。亦是一種法則。如是修法。其物
T2227_.61.0440a03: 即成就。故云其物即成。又如是作法。所作
T2227_.61.0440a04: 之法。即於其物即成奉請。然奉請字。通於
T2227_.61.0440a05: 前後。若屬前文。即如所釋。若屬後文。即
T2227_.61.0440a06: 爲後文發言之端。今從一釋。是故即成奉
T2227_.61.0440a07: 請四字以爲句末也
T2227_.61.0440a08: 經。凡一切物下至作此奉請法 釋曰。三廣
T2227_.61.0440a09: 明歴一切而作奉請及受持等也。分爲四。
T2227_.61.0440a10: 初明歴一切物作奉請法。次曼荼羅中下。
T2227_.61.0440a11: 二明一壇中而通受持光顯諸物。次亦通淨
T2227_.61.0440a12: 物下。三明通潅頂。次若作此法下。四明結
T2227_.61.0440a13: 示。此即初也。於中爲二。初明奉請之功能。
T2227_.61.0440a14: 次或於本法下。二明正歴一切應作奉請
T2227_.61.0440a15:
T2227_.61.0440a16: 經。或於本法下至作此奉請法 釋曰。二正
T2227_.61.0440a17: 明歴一切應作奉請。如文也
T2227_.61.0440a18: 經。曼荼羅中下至光顯其物 釋曰。二明
T2227_.61.0440a19: 一壇中而通受持光顯諸物。又爲二。初正
T2227_.61.0440a20: 明通受持光顯諸物。次於中若作下。二明
T2227_.61.0440a21: 受持等之功能。此即初也
T2227_.61.0440a22: 經。於中若作下至亦不得便 釋曰。二明
T2227_.61.0440a23: 受持等之功能也
T2227_.61.0440a24: 經。亦通淨物下至潅頂自身 釋曰。三明
T2227_.61.0440a25: 通潅頂也。又二。初正明通潅頂。次此是祕
T2227_.61.0440a26: 密下。二明潅頂之功能。此即初也
T2227_.61.0440a27: 經。此是祕密下至勝曼荼羅 釋曰。二明
T2227_.61.0440a28: 潅頂之功能也
T2227_.61.0440a29: 經。若作此法不久得成 釋曰。四明結示也
T2227_.61.0440b01:   補闕少法品第十五
T2227_.61.0440b02: 補者補助。闕即闕少。補是能護闕謂所濟。然
T2227_.61.0440b03: 恐修眞言者。若由放逸有所闕少。故有
T2227_.61.0440b04: 此品。次演説之。於行者有多階位。若細論
T2227_.61.0440b05: 降佛以下。猶有放逸。何況凡位乎。故持
T2227_.61.0440b06: 誦眞言。補於闕少。修行壇場。以助不足。今
T2227_.61.0440b07: 此品中。陳示其旨。令修行者速得成就。故
T2227_.61.0440b08: 云補闕少法品。又於品中。雖答持護身等
T2227_.61.0440b09: 四問。而意不離補助闕少。是故經家總在
T2227_.61.0440b10: 一段。名爲補闕少法品也
T2227_.61.0440b11: 經。我今當説補闕少法 釋曰。從此以下。
T2227_.61.0440b12: 至手按其物而加念誦半品之文。三明恐
T2227_.61.0440b13: 由放逸有闕少。故説補闕法。猶答於此
T2227_.61.0440b14: 三種中各成何等事也。分文爲二。初明標
T2227_.61.0440b15: 説。次從受持物已下。二正明補闕法。此即
T2227_.61.0440b16: 初也
T2227_.61.0440b17: 經。從受持物已下至如是作法定得成就
T2227_.61.0440b18: 釋曰。二正明補闕法也。分文亦二。初明爲
T2227_.61.0440b19: 設補闕之法陳勤修相。次或由放逸下。二
T2227_.61.0440b20: 正明補闕法。此即初也。然就文有三雙一
T2227_.61.0440b21: 隻。謂身心洗垢對。滅罪増福對。進善止惡對。
T2227_.61.0440b22: 一業而護三。初對三句。謂三時澡浴。及供
T2227_.61.0440b23: 養。竝護摩手按。言手按者。加以手按。持誦
T2227_.61.0440b24: 其物等。是爲手按復是別句。前文云加以
T2227_.61.0440b25: 手按持誦其物千遍或一百遍。故今取屬護
T2227_.61.0440b26: 摩。且爲一句耳。澡浴洗身垢也。供養及
T2227_.61.0440b27: 護摩。倶洗心垢。由心無染著。物亦有靈驗。
T2227_.61.0440b28: 故可按物。同爲洗心。是爲身心洗垢也。第
T2227_.61.0440b29: 二對八句。謂換衣斷食。増供禮拜。懺悔
T2227_.61.0440c01: 隨喜。勸請發願也。換衣是外潔。斷食内潔。
T2227_.61.0440c02: 若内外淨潔。所得果報。微妙第一。況於諸
T2227_.61.0440c03: 尊増加供養故爲増福也。身結密印。口
T2227_.61.0440c04: 誦密言。心觀諸尊。普禮海會。無始罪障。一
T2227_.61.0440c05: 時消滅。何況懺悔隨喜等皆是滅罪之方便
T2227_.61.0440c06: 乎。故内滅罪。是爲滅罪増福也云云第三
T2227_.61.0440c07: 對四句。謂讀經。及作曼荼羅。歸依。受戒也。
T2227_.61.0440c08: 讀經及作曼荼羅是進善也。歸依受戒即止
T2227_.61.0440c09: 惡。是爲進善止惡也。言護身者。單是一句。
T2227_.61.0440c10: 於三業中。且擧一業。意口不離一身業故。
T2227_.61.0440c11: 是爲一業也。以一印契印定三處及五處
T2227_.61.0440c12: 等。三業倶護故爲護三。是爲一隻也。又十度
T2227_.61.0440c13: 釋者。澡浴即是慧度。澡浴無量劫愚癡業種
T2227_.61.0440c14: 垢。獲得三種慧。悟解世間出世間法。博達
T2227_.61.0440c15: 五明甚深義理。故云澡浴也。三時供養及護
T2227_.61.0440c16: 摩等。是施度。施設百種香味等。供養諸尊
T2227_.61.0440c17: 故。縁此度故。即滅無量劫慳悋業種。獲得
T2227_.61.0440c18: 三種施。現在獲得富饒。資縁具足。心得自
T2227_.61.0440c19: 在。壽命長遠。又以手按物。意亦在利生故。
T2227_.61.0440c20: 亦爲施也。換衣斷食増供等。即忍波羅蜜也。
T2227_.61.0440c21: 脱却嗔恚麁蔽垢衣。而著慚愧忍辱淨衣故
T2227_.61.0440c22: 云換衣也。苦節滋味。忍耐飢悶。是爲斷食
T2227_.61.0440c23: 也。隨善惡等諸法興起。諦觀諸法甚深道
T2227_.61.0440c24: 理。是爲節日供養等法。皆須増加。此即害
T2227_.61.0440c25: 怨耐忍。安受苦忍。諦察法忍之意也。又換
T2227_.61.0440c26: 衣是忍度義。意如前也。斷食即精進。勤勵苦
T2227_.61.0440c27: 節故也。供養増加。此即力度也。修眞言者。
T2227_.61.0440c28: 於世出世而有劣意業種。若常増加。諸尊
T2227_.61.0440c29: 加護。決定勝解。一切天魔惡友不能移易。
T2227_.61.0441a01: 獲得不退轉也。禮拜懺悔等。以爲方便度。
T2227_.61.0441a02: 然行者爲諸有情普禮諸尊。修懺悔等。迴
T2227_.61.0441a03: 向發願。即除無量劫無善巧方便業種。獲得
T2227_.61.0441a04: 二種方便善巧。所謂迴向方便善巧。拔濟有
T2227_.61.0441a05: 情方便善巧也。讀經此即智度也。依能詮教
T2227_.61.0441a06: 獲得二智。斷二種障。證得一切法如幻如陽
T2227_.61.0441a07: 焔等。不久滿足十地故也。作曼荼羅以爲
T2227_.61.0441a08: 禪度也。擇棄心地煩惱株杭。平治清淨法
T2227_.61.0441a09: 界定地故也。歸依受戒。是歸依三部海會諸
T2227_.61.0441a10: 尊。受三昧耶等戒即爲戒度也。護身是願
T2227_.61.0441a11: 度也。何者。修眞言者。結此契時。作此大
T2227_.61.0441a12: 悲心。無盡生死中。恒被大誓甲。爲淨佛國
T2227_.61.0441a13: 土。降伏諸天魔。成正覺故。被如來甲冑
T2227_.61.0441a14: 故。是故願波羅蜜文云。即滅無量劫惡願
T2227_.61.0441a15: 業種。獲得二種勝願。所謂求無上菩提願。
T2227_.61.0441a16: 利益有情願。文意可知。又十度互相助。文亦
T2227_.61.0441a17: 應互指也
T2227_.61.0441a18: 經。或由放逸致有闕少至一十萬遍 釋曰。
T2227_.61.0441a19: 二正明説補闕法也。分文爲三。初明持
T2227_.61.0441a20: 誦部母明補闕。次復應作此曼荼羅下。二明
T2227_.61.0441a21: 作曼荼羅補前闕少。次却後作三簸多護摩
T2227_.61.0441a22: 下。三明作三簸多護摩也。初亦爲二。初明
T2227_.61.0441a23: 誦二十一遍而補闕少。次明念誦一十萬
T2227_.61.0441a24: 遍而補闕少。此即初也
T2227_.61.0441a25: 經。或若有闕更須念誦一千萬遍 釋曰。二
T2227_.61.0441a26: 明念誦一十萬遍而補闕少也。如初犯罪
T2227_.61.0441a27: 被罰尚輕。若再犯之被罰更重。須念誦十
T2227_.61.0441a28: 萬遍也
T2227_.61.0441a29: 經。復應作此下至方作成就 釋曰。二明
T2227_.61.0441b01: 作曼荼羅補前闕少也。就文爲二。初正
T2227_.61.0441b02: 明作曼荼羅補前闕少。次如是供養畢已
T2227_.61.0441b03: 下。二明求得好夢及供養所作曼荼羅地。
T2227_.61.0441b04: 就初文爲三。初明作佛部曼荼羅補前闕
T2227_.61.0441b05: 少。次如前所説佛部下。二明作蓮花部曼荼
T2227_.61.0441b06: 羅補前闕少。次如前所説佛部曼荼羅此金
T2227_.61.0441b07: 剛部下。三明作金剛部曼荼羅補前闕少
T2227_.61.0441b08: 也。初亦爲三。初總標示。次其曼荼羅下。二
T2227_.61.0441b09: 正明作壇法。次各以本眞言請下。三明供
T2227_.61.0441b10: 養諸尊法式。此即初也
T2227_.61.0441b11: 經。其曼荼羅方四角下至拔難陀龍王 釋
T2227_.61.0441b12: 曰。二正明作壇法也。東面者。謂中央東。言
T2227_.61.0441b13: 右左者。先右邊置。後左邊置。以後諸文。准
T2227_.61.0441b14: 此知之。八方神位。准常列之
T2227_.61.0441b15: 經。各以本眞言下至依法供養 釋曰。三
T2227_.61.0441b16: 明供養諸尊法式也。分文爲四。初明奉
T2227_.61.0441b17: 請供養。次然後護摩下。二明護摩供養。次所
T2227_.61.0441b18: 供養物下。三明所供物之法式。次非但補闕
T2227_.61.0441b19: 下。四明勸進常作此檀。供養諸尊。此即初
T2227_.61.0441b20: 也。諸尊各有眞言。是爲本眞言。又於三部
T2227_.61.0441b21: 各有心眞言。是爲部心明。具如供養法也」
T2227_.61.0441b22: 經。然後護摩下至補愆過法 釋曰。二明
T2227_.61.0441b23: 護摩供養。如文可知
T2227_.61.0441b24: 經。所供養物下至速得成就 釋曰。三明
T2227_.61.0441b25: 所供物之法式也。言鳥那囉及砂糖和酪
T2227_.61.0441b26: 者。於所供中且擧其要耳。滋充約身。歡喜
T2227_.61.0441b27: 約心。若依此作者。諸尊歡喜。令修行者速
T2227_.61.0441b28: 得成就。是故云也
T2227_.61.0441b29: 經。非但補闕下至隨力而作 釋曰。四明
T2227_.61.0441c01: 勸進常作此壇供養諸尊也
T2227_.61.0441c02: 經。如前所説佛部曼荼羅法此蓮花部法亦
T2227_.61.0441c03: 皆同彼 釋曰。二明作蓮花部曼荼羅補
T2227_.61.0441c04: 前闕少。分文爲三。初引前成後。次唯改圓
T2227_.61.0441c05: 作下。二正明改作。次此是蓮花下。三明結
T2227_.61.0441c06: 示。此即初也。安置四門分布界道等與前不
T2227_.61.0441c07: 異。故引前成後也
T2227_.61.0441c08: 經。唯改圓作其量隨意 釋曰。二正明改作
T2227_.61.0441c09: 也。分文爲二。初明改壇樣等。次明安置
T2227_.61.0441c10: 諸尊。此即初也
T2227_.61.0441c11: 經。東面置觀自在下至能辨諸事 釋曰。二
T2227_.61.0441c12: 明安置諸尊。如文可知
T2227_.61.0441c13: 經。此是蓮花部補闕曼荼羅法 釋曰。三明
T2227_.61.0441c14: 結示也
T2227_.61.0441c15: 經。如前所説下至金剛部亦復如是 釋曰。
T2227_.61.0441c16: 三明作金剛部曼荼羅補前闕少也。分文
T2227_.61.0441c17: 爲三。初引前成後。次然須方下。二正改作
T2227_.61.0441c18: 次此是金剛下。三明結示。此即初也
T2227_.61.0441c19: 經。然須方作其量隨意 釋曰。二正明改作。
T2227_.61.0441c20: 分文爲二。初明改壇樣。次明安置諸尊。
T2227_.61.0441c21: 此即初也
T2227_.61.0441c22: 經。東面置執金剛下至皆如前説 釋曰。二
T2227_.61.0441c23: 置諸尊。如文可知。棓補后反。大杖也。
T2227_.61.0441c24: 税也
T2227_.61.0441c25: 經。此是金剛部補闕之法 釋曰。三明結示
T2227_.61.0441c26:
T2227_.61.0441c27: 經。如是供養畢已求得好夢 釋曰。二明求
T2227_.61.0441c28: 得好夢供養所作曼荼羅地也。分文爲二。
T2227_.61.0441c29: 初明求得好夢。次明供養所作曼荼羅地
T2227_.61.0442a01: 此即初也
T2227_.61.0442a02: 經。晨朝澡浴下至牛糞遍塗掃 釋曰。二明
T2227_.61.0442a03: 供養所作曼荼羅地也
T2227_.61.0442a04: 經。却後作三簸多護摩 釋曰。三明作三簸
T2227_.61.0442a05: 多護摩也。分文爲五。初明總勸進。次右邊
T2227_.61.0442a06: 置酪下。二明置物法式。次然後以不散亂心
T2227_.61.0442a07: 下。三正明作三簸多護摩。次其物若大下。
T2227_.61.0442a08: 四明隨所成就物護摩法式亦異。次三
T2227_.61.0442a09: 已洗潅下。五明洗灌灌項供養等更加念誦。
T2227_.61.0442a10: 此即初也
T2227_.61.0442a11: 經。右邊置酪下至次第安置 釋曰。二明
T2227_.61.0442a12: 置物法式。就中爲二。初明安置護摩所用
T2227_.61.0442a13: 物等法式。次所成就物下。二明安置所成
T2227_.61.0442a14: 就物法式也。初又爲二。初明安置護摩所
T2227_.61.0442a15: 用物法式。次初敷青倶蔞草下。二明置物
T2227_.61.0442a16: 先供二尊等。此即初也。如文可知。言三簸
T2227_.61.0442a17: 多。此云竟也。&MT00616;字。芳萬屬願二反。量也
T2227_.61.0442a18: 抒也
T2227_.61.0442a19: 經。初敷青倶蔞草下至作護摩事 釋曰。二
T2227_.61.0442a20: 明置物先供二尊等供。然後作護摩也」
T2227_.61.0442a21: 經。所成就物下至土器等 釋曰。二明安
T2227_.61.0442a22: 置所成就物之法式也。於中爲三。初明置
T2227_.61.0442a23: 物之器。次明置器之物。次明隱覆其物。此
T2227_.61.0442a24: 即初也。言金銀熟銅等者。如文可知。嚩弭
T2227_.61.0442a25: 云云
T2227_.61.0442a26: 經。敷阿説他樹葉下至置成就物 釋曰。二
T2227_.61.0442a27: 明置器之物也。不是同時具用諸藥等。隨
T2227_.61.0442a28: 取一一而用敷之。故云隨取敷之。先未
T2227_.61.0442a29: 審重數。今明其重數。故云五重等也
T2227_.61.0442b01: 經。復以葉五重下至所盛之器 釋曰。三
T2227_.61.0442b02: 明隱覆其物也
T2227_.61.0442b03: 經。然後以不散亂心下至是名三簸多護摩
T2227_.61.0442b04: 法 釋曰。三正明作三簸多護摩也。分文
T2227_.61.0442b05: 爲四。初正明作三簸多護摩。二明遍數限
T2227_.61.0442b06: 量。三明三簸多時法式。四明誡勸。此即
T2227_.61.0442b07: 初也
T2227_.61.0442b08: 經。經一千遍下至遍數之限 釋曰。二明
T2227_.61.0442b09: 遍數限量也
T2227_.61.0442b10: 經。三簸多時下至還須如是 釋曰。三明
T2227_.61.0442b11: 三簸多時法式也。若准光物品。毎日三時。
T2227_.61.0442b12: 以香薫之。以香水灑。以眞言加被。觀視
T2227_.61.0442b13: 其物。以吉祥環貫置指上。撝按其物。以牛
T2227_.61.0442b14: 黄水或白芥子灑散物上。及於節日加諸
T2227_.61.0442b15: 供具。奉獻彼物。具如彼品説也
T2227_.61.0442b16: 經。於成就曼荼羅下至不久即得成就 釋
T2227_.61.0442b17: 曰。四明誡勸也。言三種相者。謂光焔爲
T2227_.61.0442b18: 上。烟氣爲中。熅煖爲下也。更有三種成就
T2227_.61.0442b19: 之相。如上説也
T2227_.61.0442b20: 經。其物若大下至三簸多之 釋曰。四明
T2227_.61.0442b21: 隨所成就物護摩法式亦異也。分文爲三。
T2227_.61.0442b22: 初明隨便宜置物三簸多。二明隨所成物
T2227_.61.0442b23: 法式亦異。三明隨所成物所用殊別。此即
T2227_.61.0442b24: 初也
T2227_.61.0442b25: 經。若成有情之物下至但稱其名而作護摩
T2227_.61.0442b26:  釋曰。二明隨所成就物法式亦異也
T2227_.61.0442b27: 經。其成就物下至速得成就 釋曰。三明
T2227_.61.0442b28: 隨所成物用殊別也
T2227_.61.0442b29: 經。三簸多已洗潅令淨下至而加念誦 釋
T2227_.61.0442c01: 曰。五明洗潅潅頂供養等更加念誦也。中
T2227_.61.0442c02: 有多事。悉皆如文也
T2227_.61.0442c03: 經。又更別辨其線下至如法持誦 釋曰。從
T2227_.61.0442c04: 此以下。大段第三。超答云何持護身。云何
T2227_.61.0442c05: 廣持法。云何作障礙相。云何諸藥相。即分爲
T2227_.61.0442c06: 四段。此即初答云何持護身也。分文爲二。
T2227_.61.0442c07: 初明持誦護身之物。次明持誦花等。就初
T2227_.61.0442c08: 又四。初明辨線如法持誦。次明辨臂釧等
T2227_.61.0442c09: 五種之物如法持誦。三明勤進。四明護身
T2227_.61.0442c10: 物之功能。此即初也
T2227_.61.0442c11: 經。譬釧衣下至如前持誦 釋曰。二明辨
T2227_.61.0442c12: 臂釧等五種之物如法持誦也
T2227_.61.0442c13: 經。欲作成就之時下至擬充後用 釋曰。三
T2227_.61.0442c14: 明勸進也
T2227_.61.0442c15: 經。如是念誦下至持誦備擬 釋曰。四明
T2227_.61.0442c16: 護身物之功能也
T2227_.61.0442c17: 經。花等供養之物下至置於側近 釋曰。二
T2227_.61.0442c18: 明持誦花等。若持誦花等。必有持護能故
T2227_.61.0442c19: 經。次則依作曼荼羅下至而作成就 釋
T2227_.61.0442c20: 曰。從此以下。二明答云何廣持法也。就文
T2227_.61.0442c21: 爲二。初總明勸進。二正明廣持法。此即初
T2227_.61.0442c22:
T2227_.61.0442c23: 經。用能辨諸事下至然後作法 釋曰。二正
T2227_.61.0442c24: 明廣持法也。分文爲二。初明三部各別辨
T2227_.61.0442c25: 廣持法。次復次説通三部祕密曼荼羅下。二
T2227_.61.0442c26: 明三部通總辨廣持法。就初爲二。初明三
T2227_.61.0442c27: 各別辨廣持法。次若於此等曼荼羅中作
T2227_.61.0442c28: 成就下。二明三部曼荼羅之功能也。就初
T2227_.61.0442c29: 爲三。初明佛部成就諸物曼荼羅。次如前以
T2227_.61.0443a01: 五彩色作下。二明蓮花部成就諸物曼荼羅。
T2227_.61.0443a02: 次如前方作下。三明金剛部成就諸物曼荼
T2227_.61.0443a03: 羅也。就初爲三。初明結淨漫荼羅處。次
T2227_.61.0443a04: 其曼荼羅下。二明正作曼荼羅。次此是佛
T2227_.61.0443a05: 部成就下。三明結歎也。就初爲三。初明
T2227_.61.0443a06: 持誦線瓶結淨其處。次其時於外下。二明
T2227_.61.0443a07: 祭祀八方神等。次於其瓶上下。三明更以
T2227_.61.0443a08: 四物結護其處也
T2227_.61.0443a09: 經。其曼荼羅或用乾末下至此亦如是次第
T2227_.61.0443a10: 應行 釋曰。二明正作曼荼羅也
T2227_.61.0443a11: 經。此是佛部成就下至増加衞護 釋曰。三
T2227_.61.0443a12: 明結歎也
T2227_.61.0443a13: 經。如前以五彩色作下至應當此中作成就
T2227_.61.0443a14: 法 釋曰。二明蓮花部成就諸物曼荼羅也」
T2227_.61.0443a15: 經。如前方作下至亦皆如是 釋曰。三明
T2227_.61.0443a16: 金剛部成就諸物曼荼羅也
T2227_.61.0443a17: 經。若於此等曼荼羅中作成就下至此是三
T2227_.61.0443a18: 部祕密之法 釋曰。二明三部曼荼羅之功
T2227_.61.0443a19: 能也
T2227_.61.0443a20: 經。復次説通三部祕密曼荼羅 釋曰。從此
T2227_.61.0443a21: 以下。二明三部通總辨廣持法也。分文爲
T2227_.61.0443a22: 二。初總明標説。次明正陳説法。此即初也」
T2227_.61.0443a23: 經。如法界通下至遍置諸印 釋曰。從此
T2227_.61.0443a24: 以下。二明正陳説也。分文爲四。初明作
T2227_.61.0443a25: 曼荼羅。次明王眞言下。二明辟除諸難。次
T2227_.61.0443a26: 所有一切諸事下。三明歸命啓請。次其成就
T2227_.61.0443a27: 物下。四明成就其物也。就初爲三。初明
T2227_.61.0443a28: 作曼荼羅。次以諸羹香下。二明應供養。次
T2227_.61.0443a29: 若如是作法下。三明結歎也。就初亦二。初
T2227_.61.0443b01: 明作曼荼羅。次於中所作下。二明結歎。此
T2227_.61.0443b02: 即初也。言蓮花金剛者。觀自在印。以爲蓮
T2227_.61.0443b03: 花。以金剛印而爲金剛也
T2227_.61.0443b04: 經。於中所作至毘那夜迦 釋曰。二明結
T2227_.61.0443b05: 歎也。言頂行者。玄法阿闍梨云。魔波旬此
T2227_.61.0443b06: 爲頂行也
T2227_.61.0443b07: 經。以諸羹香下至此是祕密之法 釋曰。
T2227_.61.0443b08: 二明應供養也。於中爲二。初明光顯供養
T2227_.61.0443b09: 所成就物辨加向陪供養曼荼羅主。次明於
T2227_.61.0443b10: 外如法祭祀。此即初也
T2227_.61.0443b11: 經。供養畢已下至奉獻閼伽 釋曰。二明
T2227_.61.0443b12: 於外如法祭祀也
T2227_.61.0443b13: 經。若如是作法本尊速得有驗 釋曰。三明
T2227_.61.0443b14: 結歎也
T2227_.61.0443b15: 經。以明王眞言下至置於左邊 釋曰。從
T2227_.61.0443b16: 此以下。二明辟除諸難也。分文爲八。初
T2227_.61.0443b17: 明持誦芥子及以手印眞言辟除諸難。次
T2227_.61.0443b18: 於其八方所下。二明八方各置丈夫辟除
T2227_.61.0443b19: 諸難。次於本藏中所有護身下。三明擲護身
T2227_.61.0443b20: 印等及散白芥子以撃難者。次必若不
T2227_.61.0443b21: 下。四明以好飮食除諸難衆。次一切護法
T2227_.61.0443b22: 下。五明九種護法以除諸難。次或若不辨
T2227_.61.0443b23: 下。六明安置當方器伏以除諸難。次此亦
T2227_.61.0443b24: 不辨下。七明諸方置那羅遮器伏或弓箭等。
T2227_.61.0443b25: 次或與助成就人下。八明用助成就人辟
T2227_.61.0443b26: 除諸難。此即初也
T2227_.61.0443b27: 經。於其八方所下至手執幢旗 釋曰。二
T2227_.61.0443b28: 明八方各置丈夫辟除諸難也。於中爲
T2227_.61.0443b29: 四。初明正置丈夫。次明其人身衣之色。次
T2227_.61.0443c01: 明丈夫所須。次明其人所作。此即初也
T2227_.61.0443c02: 經。帝釋白色下至皆亦如是 釋曰。二明
T2227_.61.0443c03: 其人身衣之色也
T2227_.61.0443c04: 經。其人皆須下至善知難相 釋曰。三明
T2227_.61.0443c05: 丈夫所須。於中有十一所須之事。於頚兩
T2227_.61.0443c06: 肩交絡花鬘。以爲一事。所餘十事。在文可
T2227_.61.0443c07: 見。然前七事。全在身上。器仗等四。屬在身
T2227_.61.0443c08: 外也
T2227_.61.0443c09: 經。若有難至下至不動本處 釋曰。四明
T2227_.61.0443c10: 其人所作也
T2227_.61.0443c11: 經。於本藏中下至散撃難者 釋曰。三明
T2227_.61.0443c12: 擲護身印等。及散白芥子。以撃難者也。行
T2227_.61.0443c13: 者所修本法。名爲本藏。言護身印等者。護
T2227_.61.0443c14: 身之印。以爲難催伏者。又是兩印何者。護身
T2227_.61.0443c15: 印外。而亦更有難催伏者之印故也。誦白芥
T2227_.61.0443c16: 子等。如文可知也
T2227_.61.0443c17: 經。必若不止下至彼諸難者 釋曰。四明
T2227_.61.0443c18: 以好飮食除諸難衆也
T2227_.61.0443c19: 經。一切護法下至皆須憶念 釋曰。五明
T2227_.61.0443c20: 九種護法以除諸難也。九種護法。在文可
T2227_.61.0443c21: 見。言作成就時等者。此即結勸也
T2227_.61.0443c22: 經。或若不辨下至當方器仗 釋曰。六明
T2227_.61.0443c23: 安置當方器仗。以除諸難也。如前八方丈
T2227_.61.0443c24: 夫所執器物者是也
T2227_.61.0443c25: 經。此亦不辨下至置諸方所 釋曰。七明
T2227_.61.0443c26: 諸方置那羅遮器仗或弓箭等也。言那羅遮
T2227_.61.0443c27: 器仗者。判處在下。其圖樣在毘盧遮那經
T2227_.61.0443c28: 釋中云云儒字又作擩。奴豆反。與槈字同
T2227_.61.0443c29: 音。柱也
T2227_.61.0444a01: 經。或與助成就人下至彼皆應助 釋曰。八
T2227_.61.0444a02: 明用助成就人辟除諸難也。言藏法者。
T2227_.61.0444a03: 眞言藏法也。智是阿字本源智也。方便即是
T2227_.61.0444a04: 大悲方便智。是則大日經三句意也。久時持
T2227_.61.0444a05: 誦。眞言有功。及以戒行清潔。是人能除諸
T2227_.61.0444a06: 難。故用此人助辨諸事也。戒行清潔是戒
T2227_.61.0444a07: 也。持誦有功即定也。明解有智方便是即惠
T2227_.61.0444a08: 也。三學具足。能堪除難。是故用之
T2227_.61.0444a09: 經。所有一切諸事下至成就之法 釋曰。第
T2227_.61.0444a10: 三明歸命啓請也。分文爲二。初明時分。次
T2227_.61.0444a11: 先以誠心下。二正明歸命啓請。就初又二。
T2227_.61.0444a12: 初明起首時分。次明除障時分。此即初也
T2227_.61.0444a13: 經。中間困時下至即便除愈 釋曰。二明
T2227_.61.0444a14: 除障時分也。所除障者。謂疲極昏沈等。在
T2227_.61.0444a15: 文可見
T2227_.61.0444a16: 經。先以誠心下至應觀先瑞 釋曰。二正
T2227_.61.0444a17: 明歸命啓請。分文爲七。初明應得好相。
T2227_.61.0444a18: 二明當觀察羯羅明王。三明右遶辨事諸
T2227_.61.0444a19: 瓶。四明頂禮遍觀而奉閼伽。五明示請召
T2227_.61.0444a20: 眞言。六明視本印等。七明略結。此即初也」
T2227_.61.0444a21: 經。先當須臾下至明王 釋曰。二明當觀
T2227_.61.0444a22: 察羯羅明王也
T2227_.61.0444a23: 經。次則右遶下至皆右遶過 釋曰。三明
T2227_.61.0444a24: 右遶辨諸事瓶也
T2227_.61.0444a25: 經。到已頂禮下至眞言奉獻 釋曰。四明
T2227_.61.0444a26: 頂禮遍觀而奉閼伽也
T2227_.61.0444a27: 經。所請眞言主下至明妃請召 釋曰。五明
T2227_.61.0444a28: 示請召眞言也
T2227_.61.0444a29: 經。已視本印下至眞言及明 釋曰。六明
T2227_.61.0444b01: 示本印等也
T2227_.61.0444b02: 經。若如是作速得悉地 釋曰。七明略結也」
T2227_.61.0444b03: 經。其成就物下至本尊之前 釋曰。四明
T2227_.61.0444b04: 成就其物也。分文爲十一。初明安置成
T2227_.61.0444b05: 就物。二明守護所成諸器。三明兩間不應
T2227_.61.0444b06: 間隔。四明用兩種法護成就物。五明數獻
T2227_.61.0444b07: 閼伽花香等。六明令助成人常在其處。七
T2227_.61.0444b08: 明以手按以眼觀。八明數數光顯其物。九
T2227_.61.0444b09: 明三時供養閼伽等。十明令助成人相助
T2227_.61.0444b10: 諸事。十一明行者助成倶辟其難。其即初
T2227_.61.0444b11:
T2227_.61.0444b12: 經。所成諸器下至供養其物 釋曰。二明
T2227_.61.0444b13: 守護所成諸器也。分文爲二。初明以三
T2227_.61.0444b14: 種物守護其器。次明三物功能。此即初也。
T2227_.61.0444b15: 辣字。力達反。底云云
T2227_.61.0444b16: 經。牛黄塗故下至不得廢闕 釋曰。二明
T2227_.61.0444b17: 三物功能也
T2227_.61.0444b18: 經。於本尊前下至餘物間隔 釋曰。三明
T2227_.61.0444b19: 兩間不應問隔也
T2227_.61.0444b20: 經。成就之物下至白芥子 釋曰。四明用
T2227_.61.0444b21: 兩種法護成就物也
T2227_.61.0444b22: 經。令成就物下至數應供養 釋曰。五明
T2227_.61.0444b23: 數獻閼伽花香等也
T2227_.61.0444b24: 經。其助成下至常在其處 釋曰。六明
T2227_.61.0444b25: 令助成人常在其處也
T2227_.61.0444b26: 經。如是安置下至以眼觀 釋曰。七明以
T2227_.61.0444b27: 手按以眼觀也
T2227_.61.0444b28: 經。以其不散心下至勿令間斷 釋曰。八
T2227_.61.0444b29: 明數數光顯其物也
T2227_.61.0444c01: 經。其夜三時下至供養 釋曰。九明三時
T2227_.61.0444c02: 供養閼伽等也
T2227_.61.0444c03: 經。若須出外下至次念誦 釋曰。十明令
T2227_.61.0444c04: 助成人相助諸事也。分文爲三。初明替坐
T2227_.61.0444c05: 念誦。二明令補行人廢忘。三明助成之人
T2227_.61.0444c06: 應拒其難。此即初也
T2227_.61.0444c07: 經。其持誦人下至須補闕 釋曰。二明令
T2227_.61.0444c08: 補行人廢忘也
T2227_.61.0444c09: 經。持誦之時下至拒其難 釋曰。三明助
T2227_.61.0444c10: 成之人應拒其難也
T2227_.61.0444c11: 經。如不能禁下至持誦其物 釋曰。十一
T2227_.61.0444c12: 明行者助成倶辟其難也
T2227_.61.0444c13: 經。于時東方下至阿脩羅難 釋曰。從此
T2227_.61.0444c14: 以下。大段第三。答云何持護身等四問中。
T2227_.61.0444c15: 第三答云何知作障礙現相分文爲三。初
T2227_.61.0444c16: 障礙現相。二明結歸。次凡上成就下。
T2227_.61.0444c17: 三明隨三種成就其難亦差別也。就初現
T2227_.61.0444c18: 相有十種相。即十方相。悉皆在文。推此可
T2227_.61.0444c19: 知也
T2227_.61.0444c20: 經。作上成下至中夜現 釋曰。二明結歸
T2227_.61.0444c21:
T2227_.61.0444c22: 經。凡上成就下至准此應知 釋曰。二明
T2227_.61.0444c23: 隨三種成就其難亦差別也
T2227_.61.0444c24: 經。於夜三時下至即非成就 釋曰。從此
T2227_.61.0444c25: 以下。大段第三答云何持護身等四問中。第
T2227_.61.0444c26: 四答云何諸藥相也。言藥相者。謂成就諸
T2227_.61.0444c27: 藥相。於中爲三。初明成就相。次或若持誦
T2227_.61.0444c28: 虔誠下。二明受不受用。次又成就物下。三
T2227_.61.0444c29: 明藥物成不也。就初爲二。初明總釋。次
T2227_.61.0445a01: 明別釋。此即初也
T2227_.61.0445a02: 經。其三種相下至應次第現 釋曰。二明
T2227_.61.0445a03: 別釋。於中爲二。初明三種相。次正明成就
T2227_.61.0445a04: 相。此即初也
T2227_.61.0445a05: 經。若上成就下至准現初相 釋曰。二正
T2227_.61.0445a06: 明成就相也
T2227_.61.0445a07: 經。或若持誦虔誠下至亦果其願 釋曰。二
T2227_.61.0445a08: 明受不受用。於中爲二。初明禁住受用。
T2227_.61.0445a09: 次其助成者下。二明不受用爲不吉。初中爲
T2227_.61.0445a10: 二。初明因其虔誠非時成就。次於其初夜
T2227_.61.0445a11: 下。二明相應成就也。初中亦三。初明禁住
T2227_.61.0445a12: 即受用。二明禁住本時用。三明准上知中。
T2227_.61.0445a13: 此即初也
T2227_.61.0445a14: 經。或若初夜或下至方可受用 釋曰。二
T2227_.61.0445a15: 明禁住本時用也
T2227_.61.0445a16: 經。其中成就准此應知 釋曰。三明准上
T2227_.61.0445a17: 知中也
T2227_.61.0445a18: 經。於其初夜下至獲上成就 釋曰。二明
T2227_.61.0445a19: 時相應成就也。於中爲三。初明與時相應
T2227_.61.0445a20: 而得成就也。二明禁住受用。三明准中
T2227_.61.0445a21: 知下。此即初也
T2227_.61.0445a22: 經。其中成就下至明曉受用 釋曰。二明
T2227_.61.0445a23: 禁住受用也。禁住即用是其本分。或待明
T2227_.61.0445a24: 曉。故云縱也
T2227_.61.0445a25: 經。其下成就下至各於本時 釋曰。三明
T2227_.61.0445a26: 准中知下也。禁住即用亦是本分。故云各
T2227_.61.0445a27: 於本時也。文中但明中下闕略上兼含就
T2227_.61.0445a28: 之故云各於本時也
T2227_.61.0445a29: 經。其助成者下至不即受用 釋曰。二明
T2227_.61.0445b01: 不受用爲不吉。分文爲二。初明助成者
T2227_.61.0445b02: 不受用爲不吉。二明自亦不受用物無所
T2227_.61.0445b03: 用。三明時既過已無有其驗。此即初也。本
T2227_.61.0445b04: 爲利自他成就此物等。而今助成者。不爲
T2227_.61.0445b05: 受用故爲不吉也
T2227_.61.0445b06: 經。其物縱成下至無所堪用 釋曰。二明
T2227_.61.0445b07: 自亦不受用物無所用也。設使令助成
T2227_.61.0445b08: 雖不受用。而自受用物有所用。而*令自
T2227_.61.0445b09: 不受用。又復不禁住。又至其平曉亦不受
T2227_.61.0445b10: 用。故物若萎花及以穢食。無所堪用也
T2227_.61.0445b11: 經。以念誦故下至其驗亦失 釋曰。三明
T2227_.61.0445b12: 時既過已無有其驗也。念誦多時啓請曼荼
T2227_.61.0445b13: 羅主等。眞言威驗令入物中。而時既過故
T2227_.61.0445b14: 無有驗。是故云也
T2227_.61.0445b15: 經。又成就物下至使作成就 釋曰。三明
T2227_.61.0445b16: 藥物成不也。分文爲四。初明作成就。二
T2227_.61.0445b17: 明不可得成就。三明得成就時限。四明
T2227_.61.0445b18: 准成就時令知損法時限。此即初也。言初
T2227_.61.0445b19: 相現然不成就者。是約上中兩成就法也」
T2227_.61.0445b20: 經。經於三年下至不可得成 釋曰。二明
T2227_.61.0445b21: 不可得成就也
T2227_.61.0445b22: 經。若上成就法下至不限其時 釋曰。三
T2227_.61.0445b23: 明得成就時限也。所以明得成就時限
T2227_.61.0445b24: 者。爲明損成就法時限故也
T2227_.61.0445b25: 經。損成就法亦復如是。釋曰。四明准成就
T2227_.61.0445b26: 時令知損法時限也
T2227_.61.0445b27: 蘇悉地羯羅經略疏卷第四
T2227_.61.0445b28:   元慶八年六月二十五日於元慶寺寫得
T2227_.61.0445b29:  傳燈大法師位最圓 
T2227_.61.0445c01:
T2227_.61.0445c02:
T2227_.61.0445c03: 蘇悉地羯羅經略疏卷第五
T2227_.61.0445c04:   被偸成物却徴法品第十六
T2227_.61.0445c05: 偸者天下大盜也。今所成就物。其物成已。
T2227_.61.0445c06: 或作成就之時。爲彼魔軍大賊所盜。當
T2227_.61.0445c07: 闕二利。故云被偸成物也。若不追取者。
T2227_.61.0445c08: 何得凌空踐聖仙跡。普遍二界能滿諸願
T2227_.61.0445c09: 爲大道。故經遊忿怒之三摩地。令彼恐怖。
T2227_.61.0445c10: 奉獻祕密利生妙物。故云却徴。今此品中。
T2227_.61.0445c11: 而説此等甚深祕法。即答三問中。隨答
T2227_.61.0445c12: 初問而得其名。故云被偸成物却徴法品
T2227_.61.0445c13:
T2227_.61.0445c14: 經。我今當説下至却徴之法 釋曰。今此
T2227_.61.0445c15: 品。第四明失物却得等法。即答云何失物令
T2227_.61.0445c16: 却得。云何分別爲分數。云何受用成就物。即
T2227_.61.0445c17: 以爲三段。從此以下。初明答云何失物令
T2227_.61.0445c18: 却得。次其中成就物下。二明答云何分別爲
T2227_.61.0445c19: 分數。次誦本眞言及作手印下。三明答云何
T2227_.61.0445c20: 受用成就物也。就初爲二。初明標説。次正
T2227_.61.0445c21: 明却徴之法。此初也。所成就物爲他所盜
T2227_.61.0445c22: 作法追召故云却徴。徴字。陟陵反。召明也
T2227_.61.0445c23: 經。其物成已下至不見偸者 釋曰。從此
T2227_.61.0445c24: 以下。二正明却徴之法也。分文爲二。初
T2227_.61.0445c25: 明修却徴之法。次若得其物下。二明若得
T2227_.61.0445c26: 其物及以替物即作護物法。就初亦爲
T2227_.61.0445c27: 三。初明被偸即修却徴之法。次又成就物
T2227_.61.0445c28: 盜將日久下。二明經日以後修却徴之法。次
T2227_.61.0445c29: 應當以金剛徴却那羅下。三明所用眞言。就初
T2227_.61.0446a01: 爲三。初明被偸之事。次于時不擇日下。二
T2227_.61.0446a02: 明正修却徴之法。次其偸物者下。三明偸
T2227_.61.0446a03: 物者恣怖齎持親付行者。初亦爲二。初明被
T2227_.61.0446a04: 偸之時。次明偸物者見不見之事。此即初
T2227_.61.0446a05: 也。成已者。是成就了時也。作成就者。是未
T2227_.61.0446a06: 成就時也。於此二時失却其物。故云其物
T2227_.61.0446a07: 被偸也
T2227_.61.0446a08: 經。偸物之時下至不見偸者 釋曰。二明
T2227_.61.0446a09: 偸物者見不見之事也
T2227_.61.0446a10: 經。于時不擇日下至應作此曼荼羅法 釋
T2227_.61.0446a11: 曰。二明正修却徴之法也。分文爲三。初明
T2227_.61.0446a12: 速應作法。次用燒屍灰下。二正明作曼荼
T2227_.61.0446a13: 羅。次爲成就故次第下。三明啓請供養。此
T2227_.61.0446a14: 即初也。日者好日。宿者好宿。若擇日宿。恐
T2227_.61.0446a15: 彼偸者失却其物。故云不擇也。不斷食亦
T2227_.61.0446a16: 同此意。發起瞋怒者。普爲利益盡無餘界
T2227_.61.0446a17: 一切有情。而住忿怒三摩地中。故云發起瞋
T2227_.61.0446a18: 怒也。若有中怠。無縁慈悲必致退闕故。
T2227_.61.0446a19: 云現前速應作等也
T2227_.61.0446a20: 經。用燒屍灰下至大忿怒等 釋曰。二正
T2227_.61.0446a21: 明作曼荼羅也
T2227_.61.0446a22: 經。爲成就故次第下至如是供養 釋曰。三
T2227_.61.0446a23: 明啓請供養。分文爲二。初明啓請供養。次
T2227_.61.0446a24: 明作護摩法。此即初也
T2227_.61.0446a25: 經。於其中央下至而用護摩 釋曰。二明
T2227_.61.0446a26: 作護摩法。分文爲三。初明作爐護摩。
T2227_.61.0446a27: 明作偸物者形而作護摩。三明擇人令
T2227_.61.0446a28: 作此法。此即初也
T2227_.61.0446a29: 經。復取此四種下至而作護摩 釋曰。二
T2227_.61.0446b01: 明作偸物者形而作護摩也
T2227_.61.0446b02: 經。若有能伏下至應作此法 釋曰。三明
T2227_.61.0446b03: 擇人令作此法也。若不伏瞋亦闇法者。邪
T2227_.61.0446b04: 修此法。犯三摩耶。故擇人也
T2227_.61.0446b05: 經。其偸物者下至便命終 釋曰。三明偸
T2227_.61.0446b06: 物者恐怖齎持親付行者也。分文爲二。初
T2227_.61.0446b07: 明親付行者便應施無畏及作扇底迦。次
T2227_.61.0446b08: 明所將物密置尊前此即初也
T2227_.61.0446b09: 經。或所將物下至置尊前 釋曰。二明所
T2227_.61.0446b10: 將物密置尊前也
T2227_.61.0446b11: 經。又成就物盜將日久下至諸事漫荼羅
T2227_.61.0446b12: 釋曰。二明經日以後修却徴之法也。分文
T2227_.61.0446b13: 爲三。初明勸示應作通曼荼羅。次四方而作
T2227_.61.0446b14: 下。二正明作曼荼羅。次如是苦持下。三明
T2227_.61.0446b15: 隨物來不來更作不作。此即初也
T2227_.61.0446b16: 經。四方而作下至於其外院各各如法次第
T2227_.61.0446b17: 安置 釋曰。二正明作曼荼羅也。分文爲
T2227_.61.0446b18: 二。初正明作曼荼羅。次至誠啓請下。二明
T2227_.61.0446b19: 啓請供養。此即初也
T2227_.61.0446b20: 經。至誠啓請次第供養 釋曰。從此以下。二
T2227_.61.0446b21: 明啓請供養也。分文爲二。初明啓請供
T2227_.61.0446b22: 養。次明作護摩法。此即初也
T2227_.61.0446b23: 經。於外西面置護摩爐 釋曰。從此以下。二
T2227_.61.0446b24: 明作護摩法。於中爲二。初明置護摩爐。
T2227_.61.0446b25: 次以蝋作下。二明治罰盜物者。此即初也」
T2227_.61.0446b26: 經。以蝋作下至供養護摩 釋曰。從此以
T2227_.61.0446b27: 下。二明治罰盜物者也。分文爲十二。初
T2227_.61.0446b28: 明作形置簸箕中。二明顯示作法時日。三
T2227_.61.0446b29: 明以杖火鞭燃。四明以末但那刺用刺身
T2227_.61.0446c01: 分。五明油鹽塗身隨意苦楚。六明屍衣覆
T2227_.61.0446c02: 形。七明獻赤花持誦。八明怒目視之訶責
T2227_.61.0446c03: 打之。九明且略示進止及重示作法時。十
T2227_.61.0446c04: 明木塗芥油而作護摩十一明五物相和
T2227_.61.0446c05: 稱名護摩。十二明但血和鹽而作護摩。就
T2227_.61.0446c06: 初爲四。初明作形護摩。二明以刀割形。
T2227_.61.0446c07: 三明或依本部而作。四明以例本尊。此即
T2227_.61.0446c08: 初也。簸箕者可知也
T2227_.61.0446c09: 經。次以刀割其形而作護摩 釋曰。二明以
T2227_.61.0446c10: 刀割形也
T2227_.61.0446c11: 經。或依本部下至依彼而作 釋曰。三明
T2227_.61.0446c12: 或依本部而作也
T2227_.61.0446c13: 經。或本尊自盜下至如是作 釋曰。四明
T2227_.61.0446c14: 以例本尊也。由二事故。本尊被此治罰。謂
T2227_.61.0446c15: 自盜及不與成就也。何故本尊自盜成就之
T2227_.61.0446c16: 物。非是本尊起貪自盜。令持誦者。發勇
T2227_.61.0446c17: 猛心。起愼誡心。故行此事。又何故不與成
T2227_.61.0446c18: 就。然由行者精進未滿故不與成就。具如
T2227_.61.0446c19: 後釋也
T2227_.61.0446c20: 經。從黒月下至説爲勝吉 釋曰。二明顯
T2227_.61.0446c21: 示作法時日也
T2227_.61.0446c22: 經。其形復以下至猛法打掊 釋曰。三明
T2227_.61.0446c23: 以杖火鞭燃等也。杖火之外。更加餘事。故
T2227_.61.0446c24: 云種種等也
T2227_.61.0446c25: 經。以末但那下至刺身分 釋曰。四明末
T2227_.61.0446c26: 但那用刺身分也。末但那云云
T2227_.61.0446c27: 經。以黒芥子下至而殺害之 釋曰。五明
T2227_.61.0446c28: 油鹽塗身。隨意苦楚也
T2227_.61.0446c29: 經。復以赤線纒 釋曰。六明屍衣覆形纒以
T2227_.61.0447a01: 赤線也
T2227_.61.0447a02: 經。獻赤色花持誦 釋曰。七明獻赤色花
T2227_.61.0447a03: 持誦也
T2227_.61.0447a04: 經。自眼怒目下至毎日打之 釋曰。八明
T2227_.61.0447a05: 怒目視之訶責打之。如文可知
T2227_.61.0447a06: 經。若將物來下至即當休止 釋曰。九明
T2227_.61.0447a07: 且略示進止及重示作法時也。分文爲二。
T2227_.61.0447a08: 初明且略示進止。次明重示作法時。此即
T2227_.61.0447a09: 初也
T2227_.61.0447a10: 經。中夜應作是猛利法 釋曰。二明且略示
T2227_.61.0447a11: 作法時也。前但示日。而未顯時。今正指
T2227_.61.0447a12: 示。故云中夜應作也
T2227_.61.0447a13: 經。用倶徴那羅下至而作護摩 釋曰。十
T2227_.61.0447a14: 明等塗芥油而作護摩也。倶徴那羅木云云
T2227_.61.0447a15: 經。又以毒藥下至經八百遍 釋曰。十一
T2227_.61.0447a16: 明五物相和稱名護摩也
T2227_.61.0447a17: 經。或但用已下至而作護摩 釋曰。十二
T2227_.61.0447a18: 明但血和鹽而作護摩也
T2227_.61.0447a19: 經。如是苦持下至置其殺句 釋曰。三明
T2227_.61.0447a20: 隨物來不來更作不作也。分文爲二。初
T2227_.61.0447a21: 明若不還物應更作法。次若將物來下。二
T2227_.61.0447a22: 明若將物來還替悔謝即止其法。此即初
T2227_.61.0447a23: 也。殺句者。鉢吒也摩羅也等。此爲殺句。具
T2227_.61.0447a24: 爲如經釋説也
T2227_.61.0447a25: 經。若將物來下至從乞歡喜 釋曰。二明
T2227_.61.0447a26: 若將物來還替悔謝即止其法也。分文爲
T2227_.61.0447a27: 四。初明若將來即止其法。次彼若已用下。
T2227_.61.0447a28: 二明將餘物替亦止其事。次或已用下。
T2227_.61.0447a29: 已用物復無物替但來悔謝亦止其事。次
T2227_.61.0447b01: 彼或損失下。四明或損失分與隨殘持來
T2227_.61.0447b02: 亦止其事。此即初也。彼若敬從而乞歡喜。
T2227_.61.0447b03: 行者即應施與歡喜。故云從乞歡喜也。所
T2227_.61.0447b04: 餘三段尋文可知也
T2227_.61.0447b05: 經。應當以金剛徴那囉下至速得成就 釋
T2227_.61.0447b06: 曰。三明所用眞言也云云團字。徒丸反。聚
T2227_.61.0447b07: 貌也
T2227_.61.0447b08: 經。若得其物下至光顯等法 釋曰。二明
T2227_.61.0447b09: 若得其物及以替物。即作護物等法也。護
T2227_.61.0447b10: 物護身。次第而作光顯等法。竝如前説更
T2227_.61.0447b11: 不具記也
T2227_.61.0447b12: 經。其中成就物下至鄔波斯迦等 釋曰。二
T2227_.61.0447b13: 明答云何分別分數數字法也。分文
T2227_.61.0447b14: 爲二。初明上成就分法。次中下成就准此應
T2227_.61.0447b15: 知下。二明中下成就分法。就初爲二。初明
T2227_.61.0447b16: 分法。次先以閼伽下。二明分與法。初亦爲
T2227_.61.0447b17: 二。初明於物分法。次餘物分法。此即初也。
T2227_.61.0447b18: 言中下成就者。以三種成分與同故。雖擧
T2227_.61.0447b19: 中下。意在先明上成分與也。中有五種分
T2227_.61.0447b20: 施之法。在文可見也
T2227_.61.0447b21: 經。諸有餘物法皆如是 釋曰。二明餘物
T2227_.61.0447b22: 分法也
T2227_.61.0447b23: 經。先以閼伽下至取本分 釋曰。從此以
T2227_.61.0447b24: 下。二明分與法則也。分文爲四。初明取
T2227_.61.0447b25: 自分法則。次出曼荼羅外下。二明奉先成就
T2227_.61.0447b26: 者法則。次行人分物與同伴下。三明物與
T2227_.61.0447b27: 同伴法則。次物成就已下。四明奉本尊法
T2227_.61.0447b28: 則也。就初爲三。初明取本分法則。二明
T2227_.61.0447b29: 取先成就者分以充自用。三明取阿闍梨
T2227_.61.0447c01: 分以充自用。此即初也
T2227_.61.0447c02: 經。其先成就者下至供養是也 釋曰。二
T2227_.61.0447c03: 明取先成就者分以充自用也
T2227_.61.0447c04: 經。其阿闍梨下至即是價直 釋曰。三明
T2227_.61.0447c05: 取阿闍梨分以充自用。此即初也。讐字麁
T2227_.61.0447c06: 周反。用也對也怨讐也
T2227_.61.0447c07: 經。出漫荼羅下至應如是唱 釋曰。二明
T2227_.61.0447c08: 奉先成就者法則也。分文爲二。初正明
T2227_.61.0447c09: 奉先成就者法則。次若無取者下。二明若
T2227_.61.0447c10: 不取者當與同伴。此即初也
T2227_.61.0447c11: 經。若無取者下至勿懷疑慮 釋曰。二明
T2227_.61.0447c12: 若不取者當與同伴也。分文爲三。初明當
T2227_.61.0447c13: 與同伴。次其物若少下。二明於不可分而
T2227_.61.0447c14: 作分量與同伴等。次於本法中下。三明少
T2227_.61.0447c15: 加減半而作分量。就初亦三。初正明當與
T2227_.61.0447c16: 同伴。次明與同判之所以。三明分與時法
T2227_.61.0447c17: 則。此即初也
T2227_.61.0447c18: 經。彼等以虔誠心下至彼等應受 釋曰。二
T2227_.61.0447c19: 明與同伴之所以也。有虔誠心故。供養
T2227_.61.0447c20: 諸尊故。堅持三摩耶戒故。不憚勞苦侍
T2227_.61.0447c21: 行人故。以有此等五所以故。彼等應受。虔
T2227_.61.0447c22: 字。奇連反。固也敬也
T2227_.61.0447c23: 經。三唱之時下至與同伴等 釋曰。三明
T2227_.61.0447c24: 分與時法則也。此人以五縁等先成就者
T2227_.61.0447c25: 故。云即是先成就者也
T2227_.61.0447c26: 經。其物若少下至而自受用 釋曰。從此
T2227_.61.0447c27: 以下。二明於不可分而作分量與同伴等
T2227_.61.0447c28: 也。分文爲三。初明約安善那等心作分
T2227_.61.0447c29: 量。二明輪刀等而作分量。三明約楨像等
T2227_.61.0448a01: 而作分量。此即初也
T2227_.61.0448a02: 經。有如是物下至應如是作 釋曰。二明
T2227_.61.0448a03: 輪刀等而作分量也
T2227_.61.0448a04: 經。其楨像等亦不可分 釋曰。三明約楨像
T2227_.61.0448a05: 等而作分量。此等亦當心作分量也。楨字
T2227_.61.0448a06: 楨著也。又作橙
T2227_.61.0448a07: 經。於本法中下至與同伴等 釋曰。三明
T2227_.61.0448a08: 少加減半而作分量也。分文爲二。初明量
T2227_.61.0448a09: 少加量而作成就與同伴等。次明依先成
T2227_.61.0448a10: 物量。縱減其半亦得成就。依本法説。皆
T2227_.61.0448a11: 須依行。此即初也
T2227_.61.0448a12: 經。行人分與同伴時下至後當與之 釋曰。
T2227_.61.0448a13: 三明物與同伴法則也。分文爲三。初明
T2227_.61.0448a14: 與物法則。次明一身成就利益餘人。此教
T2227_.61.0448a15: 餘法竝皆通許。三明分與同伴等時不應
T2227_.61.0448a16: 偏儻。此即初也
T2227_.61.0448a17: 經。或若一身成就下至皆竝通許 釋曰。二
T2227_.61.0448a18: 明一身成就利益餘人。此教餘法竝皆通許
T2227_.61.0448a19: 也。此文即釋伏疑。有人應疑云。若有同伴
T2227_.61.0448a20: 而得成就。理須分與。若獨一身得成就者。
T2227_.61.0448a21: 是人如何。是故釋云普竝皆通許云云
T2227_.61.0448a22: 經。分與同伴等時下至不應偏儻 釋曰。三
T2227_.61.0448a23: 明分與同伴等時。不應偏儻也
T2227_.61.0448a24: 經。物成就已先應供養下至法皆如是 釋
T2227_.61.0448a25: 曰。四明奉本尊法則也。三部皆悉各得成
T2227_.61.0448a26: 就。至其分法。旨趣不異。故云一切諸部法
T2227_.61.0448a27: 皆如是也
T2227_.61.0448a28: 經。中下成就准此應知下至如法分與 釋
T2227_.61.0448a29: 曰。二明中下成就分法也。深生慚愧。是奉
T2227_.61.0448b01: 本尊也。供養者。即奉先成就者也。施物者。
T2227_.61.0448b02: 是分與同伴等也。依其處分者。謂依上成
T2227_.61.0448b03: 就分法也。指上分法爲如是事也。讐還物
T2227_.61.0448b04: 價者。謂其阿闍梨若不在時。其分還讐價
T2227_.61.0448b05: 直而自受用等也。物成就已先獻等者。謂先
T2227_.61.0448b06: 以閼伽奉獻本尊等。後取本分等也
T2227_.61.0448b07: 經。誦本眞言及作手印下至受用其物 釋
T2227_.61.0448b08: 曰。從此以下。三明答云何受用成就物也。
T2227_.61.0448b09: 分文爲二。初正明受用成就物之法則。次
T2227_.61.0448b10: 隨意昇空下。二明受用之功能。此即初也
T2227_.61.0448b11: 誦本眞言是語密也。作手印即身密也。觀
T2227_.61.0448b12: 念本尊謂意密也。行者所修。於三部中。而
T2227_.61.0448b13: 依其一隨本所修誦作觀念。故云誦本眞
T2227_.61.0448b14: 言等也。毎部各有明王明妃眞言手印觀
T2227_.61.0448b15: 念。亦各有部母忿怒眞言手印觀念。故云乃
T2227_.61.0448b16: 至也。然後受用其物。是即法則也
T2227_.61.0448b17: 經。隨意昇空下至亦無能損 釋曰。從此
T2227_.61.0448b18: 以下。二明受用之功能也。分文爲三。初明
T2227_.61.0448b19: 隨意昇空至衆仙所無壞輕蔑等。次以福
T2227_.61.0448b20: 力故自然衣服下。二明有自然果報。次縱
T2227_.61.0448b21: 如是已下。三明誡勸也。就初爲三。初明彼
T2227_.61.0448b22: 無有壞輕蔑等。次與仙相見下。二明與仙
T2227_.61.0448b23: 相見儀則。次遊行空時下。三明遊行空時
T2227_.61.0448b24: 儀則也。初亦爲三。初明彼無有壞輕蔑等。
T2227_.61.0448b25: 次爲持明王下。二明諸仙彌増恭敬。及以
T2227_.61.0448b26: 行者彌無怖畏。次作三摩耶下。三明結勸。
T2227_.61.0448b27: 此即初也。常念本尊。及常念觀成就物故。
T2227_.61.0448b28: 彼無能壞及以輕蔑。縱有怨敵。亦無能損
T2227_.61.0448b29:
T2227_.61.0448c01: 經。爲持明王下至無諸怖畏 釋曰。二明
T2227_.61.0448c02: 諸仙彌増恭敬。及以行者彌無怖畏也
T2227_.61.0448c03: 經。作三摩耶下至皆不應廢 釋曰。三明
T2227_.61.0448c04: 結勸也
T2227_.61.0448c05: 經。與仙相見下至善言而答 釋曰。二明
T2227_.61.0448c06: 與仙相見儀則也
T2227_.61.0448c07: 經。遊行空時下至亦不應過 釋曰。三明
T2227_.61.0448c08: 遊行空時儀則也。分文爲二。初明遊空
T2227_.61.0448c09: 時不應八處過。次爲放逸故下。二明相助
T2227_.61.0448c10: 之法也。初亦爲二。初明不應八處過。次
T2227_.61.0448c11: 明不應過之所以。此即初也。言八處者。在
T2227_.61.0448c12: 文可見。若爲放逸過彼等處稍蔽神驗。是
T2227_.61.0448c13: 故制之也
T2227_.61.0448c14: 經。増上慢故下至當墮落 釋曰。二明不
T2227_.61.0448c15: 應過之所以也
T2227_.61.0448c16: 經。爲放逸故下至及以思惟 釋曰。二明
T2227_.61.0448c17: 相助之法也。分文爲二。初正明相助之法。
T2227_.61.0448c18: 二明相助之法。三明結勸。此即初也。若誦
T2227_.61.0448c19: 明王眞言。作手印。思惟本尊等。還増勢力。
T2227_.61.0448c20: 故云應誦等也
T2227_.61.0448c21: 經。若已墮落下至天眼見道 釋曰。二明
T2227_.61.0448c22: 相助之能也。文亦爲二。初明便得本位天
T2227_.61.0448c23: 眼兩種之能。次明以喩譬之。此即初也。本
T2227_.61.0448c24: 遊虚空。以放逸故。致墮落失。令依相助
T2227_.61.0448c25: 之力。還得遊空。故云便得本位虚空也。言
T2227_.61.0448c26: 形色者。智論所言。肉眼者。見形顯色者是
T2227_.61.0448c27: 也。今文意云。在於人界麁澁形色而得。上
T2227_.61.0448c28: 界微細天眼見彼古仙之道路也
T2227_.61.0448c29: 經。譬如成者下至不動即至 釋曰。三明
T2227_.61.0449a01: 以喩譬之也。謂如成就者。心無功用。纔起
T2227_.61.0449a02: 即至。便得本位。亦見仙路。即到所至在
T2227_.61.0449a03: 定。喩意亦復如是也
T2227_.61.0449a04: 經。是故遊彼先成就路 釋曰。三明結勸也」
T2227_.61.0449a05: 經。以福力故下至皆現其前 釋曰。二明
T2227_.61.0449a06: 有自然果報也。隨文檢之。初從是自然衣
T2227_.61.0449a07: 服後至隨所意樂憶念之處皆現其前。略有
T2227_.61.0449a08: 十五果報。在文可知。但劫初寶樹意在喩
T2227_.61.0449a09: 前也。種種瓔珞。是即嚴身娯樂具。更無別
T2227_.61.0449a10:
T2227_.61.0449a11: 經。縱如是已下至不應廢忘 釋曰。三明
T2227_.61.0449a12: 誡勸也。文亦爲三。初明誡常須護身。二
T2227_.61.0449a13: 明應住清淨之處。三明於彼亦有勝事。此
T2227_.61.0449a14: 即初也。然因位未斷惑障。乃至等覺未盡
T2227_.61.0449a15: 細惑。故云不應廢忘也
T2227_.61.0449a16: 經。應住清淨園林下至江河潬渚 釋曰。二
T2227_.61.0449a17: 明應住清淨之處也。潬字。達亶反。沙出也。
T2227_.61.0449a18: 渚字。之與反。小洲也。水涯也
T2227_.61.0449a19: 經。以遊戲故下至仙衆共住 釋曰。三明
T2227_.61.0449a20: 於彼亦有勝事也。有二勝事。謂雖住其
T2227_.61.0449a21: 處。於彼便有如前勝境。及與先成仙衆共
T2227_.61.0449a22: 住也。言仙衆者。謂諸聖仙十地等。如妙
T2227_.61.0449a23: 覺名爲聖仙。若修此法。與諸聖衆而同其
T2227_.61.0449a24: 位。故云仙衆共住也。問。文初云。隨意昇
T2227_.61.0449a25: 空。至衆仙所。彼無能壞及以輕蔑。然案文
T2227_.61.0449a26: 意。彼仙應有壞他輕蔑之情。何故今云仙
T2227_.61.0449a27: 衆者是聖仙耶。答。彼約世間仙故有壞他
T2227_.61.0449a28: 事。今於出世仙故云聖仙也。問。何以得
T2227_.61.0449a29: 知。今此文約出世聖仙耶。答。世間是邪。出
T2227_.61.0449b01: 世是正。邪仙心行不同正仙。此文既云與
T2227_.61.0449b02: 先成仙衆共住。是故得知。此文只是出世聖
T2227_.61.0449b03: 仙也。若不爾者。何得共住也
T2227_.61.0449b04: 成就具支法品第十七 
T2227_.61.0449b05: 言成就者。謂所修悉地也。言具支者。謂成
T2227_.61.0449b06: 辨悉地之具支也。今此品説重加精進。修
T2227_.61.0449b07: 念誦法。發大恭敬。巡八聖跡。轉讀般若。奉
T2227_.61.0449b08: 施僧伽。修作百千之窣都波。一一塔前。滿
T2227_.61.0449b09: 一千遍。倶胝念誦。經十二年。作四種護摩。
T2227_.61.0449b10: 及苦治。本尊陳説。如是種種具支。令辨所
T2227_.61.0449b11: 修三種悉地。故云成就具支法品也
T2227_.61.0449b12: 經。我今復説具足作悉地法 釋曰。今此一
T2227_.61.0449b13: 品。大段第五。明具足作悉地法。即答云
T2227_.61.0449b14: 何被破却著彼也。所求悉地。被邪魔破。既
T2227_.61.0449b15: 爲藏棄。故云被破也。牢強精進。更顯著
T2227_.61.0449b16: 彼。故云却著彼也。前品作法追召偸物者。
T2227_.61.0449b17: 令獻被偸物。此品就不可成就物。更加大
T2227_.61.0449b18: 精進。令物顯著。以爲其異也。分文爲二。
T2227_.61.0449b19: 初明標説。次其物不成者下。二正明説成
T2227_.61.0449b20: 就具支法。此即初也。諸成就者。依常所修
T2227_.61.0449b21: 而應感得。令所成物超過常法之所限也。
T2227_.61.0449b22: 若備此法。必得成就。故云具足作悉地法
T2227_.61.0449b23:
T2227_.61.0449b24: 經。其物不成者下至還作成就之法 釋曰。
T2227_.61.0449b25: 從此以下。二正明説具支法也。分文爲
T2227_.61.0449b26: 二。初明更作念誦法。次又念誦遍數下。二
T2227_.61.0449b27: 明作護摩法也。就初爲八。初明七遍更
T2227_.61.0449b28: 作先念誦法乃至還作成就之法。次猶不成
T2227_.61.0449b29: 者下。二明精勤念誦巡八聖跡。次或復轉讀
T2227_.61.0449c01: 下。三明復轉讀大般若經。次或持勝物下。
T2227_.61.0449c02: 四明以勝物。奉施僧伽。次或於入海河邊
T2227_.61.0449c03: 下。五明作一百窣都波於一一前念誦千
T2227_.61.0449c04: 遍。次復作一千下。六明作一千窣都波於
T2227_.61.0449c05: 一一前念誦千遍自然成就。次又一切眞言
T2227_.61.0449c06: 下。七明念誦一倶胝決定成就。次若作時念
T2227_.61.0449c07: 誦下。八明經十二年亦皆成就也。就初亦
T2227_.61.0449c08: 三。初明一遍如法禁住護持。如前更作先
T2227_.61.0449c09: 念誦法。乃至還作成就之法。次若不成者下。
T2227_.61.0449c10: 二明若不成者。重加精進。又更念誦。作成
T2227_.61.0449c11: 就法。次如是經滿下。三明若不成者。必滿
T2227_.61.0449c12: 七遍。此即初也。餘七段文。更不具牒。如文
T2227_.61.0449c13: 可知也
T2227_.61.0449c14: 經。又念誦遍數及時滿下至四種護摩 釋
T2227_.61.0449c15: 曰。二明作護摩法也。分文爲二。初總明
T2227_.61.0449c16: 應作護摩。次或於山頂下。二正明作護摩
T2227_.61.0449c17: 法。此即初也。中有三事。謂作増益護摩。及
T2227_.61.0449c18: 爲作四種護摩。作辨事曼荼羅也。言四種
T2227_.61.0449c19: 者。謂増益降伏息災等也
T2227_.61.0449c20: 經。或於山頂下至或恒河渚 釋曰。二正
T2227_.61.0449c21: 明作護摩法也。分文爲三。初明作曼荼
T2227_.61.0449c22: 羅。次護摩法。次當別説下。二正明作護摩
T2227_.61.0449c23: 法。次於諸成就事中下。三明結勸也。就初
T2227_.61.0449c24: 爲三。初明釋處。次平治其地下。二明作曼
T2227_.61.0449c25: 荼羅。次所有啓請下。三明啓請及供養等。此
T2227_.61.0449c26: 即初也
T2227_.61.0449c27: 經。平治其地下至餘是中央 釋曰。二明
T2227_.61.0449c28: 作曼荼羅。如文可知也
T2227_.61.0449c29: 經。所有啓請下至悉如前 釋曰。三明啓
T2227_.61.0450a01: 請及供養等也。悉如前者。謂却徴品。補闕
T2227_.61.0450a02: 少法品。及圓備品等是也
T2227_.61.0450a03: 經。護摩法次當別説 釋曰。從此以下。二
T2227_.61.0450a04: 正明作護摩法也。分文爲二。初明總標
T2227_.61.0450a05: 説。次正説作護摩法。此即初也
T2227_.61.0450a06: 經。於中以本眞言下至四面作護摩法
T2227_.61.0450a07: 釋曰。二明正作護摩法也。分文爲三。初
T2227_.61.0450a08: 明作増益護摩。次如前念誦及巡八塔下。二
T2227_.61.0450a09: 明作阿毘遮嚕迦法。兼扇底迦法。次若説
T2227_.61.0450a10: 愆過下。三明補闕也。就初爲二。初明
T2227_.61.0450a11: 作曼荼羅修護摩法。次若作此曼荼羅下。
T2227_.61.0450a12: 二明爲不成者滿足七度也。就初爲四。
T2227_.61.0450a13: 初明總説作護摩法。次於其内院下。二明
T2227_.61.0450a14: 安置諸尊。次成已用本部下。三明啓請供養
T2227_.61.0450a15: 及作念誦。次然復其瓶下。四明正作護摩
T2227_.61.0450a16: 法。此即初也
T2227_.61.0450a17: 經。於其内院下至如是依法作漫荼羅 釋
T2227_.61.0450a18: 曰。二明安置諸尊也
T2227_.61.0450a19: 經。成已用本部心下至而作念誦 釋曰。三
T2227_.61.0450a20: 明啓請供養及作念誦也
T2227_.61.0450a21: 經。然後其瓶下至増益諸尊護摩 釋曰。四
T2227_.61.0450a22: 明正作護摩法。於中爲四。初明正作護
T2227_.61.0450a23: 摩法。次其供養食下。二明所獻供養食。次如
T2227_.61.0450a24: 是食誦護摩下。三明四度更作護摩。次作
T2227_.61.0450a25: 此法已下。四明諸尊歡喜速與成就。此即初
T2227_.61.0450a26: 也。行者所修。於三部中。必有所依。故云各
T2227_.61.0450a27: 依彼部中等也
T2227_.61.0450a28: 經。其供養食下至便成増益 釋曰。二明
T2227_.61.0450a29: 所獻供養食也。那羅云云
T2227_.61.0450b01: 經。如是念誦護摩下至用蘇護摩 釋曰。三
T2227_.61.0450b02: 明四度更作護摩也。四度護摩在文可知
T2227_.61.0450b03:
T2227_.61.0450b04: 經。作此法已下至速與成就 釋曰。四明
T2227_.61.0450b05: 諸尊歡喜速與成就也
T2227_.61.0450b06: 經。若作此曼荼羅下至決定成就 釋曰。二
T2227_.61.0450b07: 明爲不成者滿足七度也
T2227_.61.0450b08: 經。如前念誦及巡八塔下至苦治本尊 釋
T2227_.61.0450b09: 曰。從此以下。二明作阿毘遮嚕迦法兼扇
T2227_.61.0450b10: 底迦法也。分文爲三。初總明應作阿毘
T2227_.61.0450b11: 遮嚕迦法苦治本尊。次以蝋作其形像下。二
T2227_.61.0450b12: 別明作其法。次此是與眞言下。三明結勸。
T2227_.61.0450b13: 此即初也。本尊相違本誓。不與成就。故
T2227_.61.0450b14: 作此法。苦治本尊。然本尊既達諸法本不
T2227_.61.0450b15: 生際。有何憂怖。但隨順衆生。而示現受此
T2227_.61.0450b16: 苦治耳。問。苦治本尊。若得罪無。答。若不
T2227_.61.0450b17: 解極理。應得罪無量。然今行者。既達本
T2227_.61.0450b18: 際。而行此事。故無得罪也。問。如言若達
T2227_.61.0450b19: 本際不生者。何故作此苦治法耶。答。彼此
T2227_.61.0450b20: 雖達本際不生。而於其中非無無縁大慈
T2227_.61.0450b21: 大悲本三昧耶。不顧此誓。是故苦治也。問。
T2227_.61.0450b22: 所以本尊不與悉地者。是由行者精進未
T2227_.61.0450b23: 滿何故苦治耶。答。由此苦治。精進亦滿。是
T2227_.61.0450b24: 故如來令行者作此苦治法也
T2227_.61.0450b25: 經。以蝋作其形像下至不得自專 釋曰。二
T2227_.61.0450b26: 別明作苦治法也。分文爲三。初正明作
T2227_.61.0450b27: 形苦治法。次或以毒藥下。二明五物相和護
T2227_.61.0450b28: 摩。本尊即與成就。次如是作法下。三明割
T2227_.61.0450b29: 肉護摩即與成就也。就初爲二。初正明作
T2227_.61.0450c01: 形苦治法。次明若尊與其成就則作息災
T2227_.61.0450c02: 之法。此即初也
T2227_.61.0450c03: 經。若尊來現下至作扇底迦法 釋曰。二
T2227_.61.0450c04: 明若尊與其成就則作息災之法也
T2227_.61.0450c05: 經。或以毒藥下至即與成就 釋曰。二明
T2227_.61.0450c06: 五物相和護摩。本尊即與成就也
T2227_.61.0450c07: 經。如是作法下至一一而説 釋曰。三明
T2227_.61.0450c08: 割肉護摩。即與成就也。分文爲二。初明
T2227_.61.0450c09: 割肉護摩。即與成就。次假使犯五無間下。
T2227_.61.0450c10: 二明割肉護摩之功能。此即初也。行者若有
T2227_.61.0450c11: 闕過。本尊應爲教授。故云若有闕過一一
T2227_.61.0450c12: 而説也
T2227_.61.0450c13: 經。假使犯五無間下至其與成就 釋曰。二
T2227_.61.0450c14: 明割肉護摩之功能也
T2227_.61.0450c15: 經。此是與眞言鬪諍之法下至扇底迦法
T2227_.61.0450c16: 釋曰。三明結勸也。行者既己不惜身命。而
T2227_.61.0450c17: 作若干念誦之事。及苦治本尊。如治罰鬼
T2227_.61.0450c18: 魅。拜刺身血。便割己肉。勇猛精進。令事成
T2227_.61.0450c19: 就。是故云與眞言鬪諍之法。此即結前也。若
T2227_.61.0450c20: 如法作。必得成就。故云必不空過。若得成
T2227_.61.0450c21: 就已。即應速作息災之法。此等文句。即勸
T2227_.61.0450c22: 後也
T2227_.61.0450c23: 經。若説愆過即須補闕 釋曰。三明補闕
T2227_.61.0450c24: 也。若本尊説行者闕過。即便應作補闕之
T2227_.61.0450c25: 法。是故云若説愆過等也
T2227_.61.0450c26: 經。於諸成就事中下至爲最 釋曰。三明
T2227_.61.0450c27: 結勸也。分文爲二。初明總結。次明勸進。
T2227_.61.0450c28: 此即初也
T2227_.61.0450c29: 經。於中作下至三種果 釋曰。二明勸進
T2227_.61.0451a01: 也。於中爲四。初明於中應作三種之事。
T2227_.61.0451a02: 次於中應作下。二明應作諸事。次毎時供
T2227_.61.0451a03: 養下。三明供養應用新物。次此法不應下。
T2227_.61.0451a04: 四明必應謹愼。此即初也。三種事者。謂三
T2227_.61.0451a05: 部中。扇底迦等。彼等三事。亦於此曼荼羅
T2227_.61.0451a06: 而得成就。故云得三種果也
T2227_.61.0451a07: 經。於中應作下至如治鬼魅 釋曰。二明
T2227_.61.0451a08: 應作諸事也。於此曼荼羅。而作諸念誦。
T2227_.61.0451a09: 是爲一切諸事也。寂災増益等。以爲護摩
T2227_.61.0451a10: 也。言治罰者。謂降伏也
T2227_.61.0451a11: 經。毎時供養下至亦復如是 釋曰。三明
T2227_.61.0451a12: 供養應用*新物也
T2227_.61.0451a13: 經。此法不應放逸下至即使自損 釋曰。
T2227_.61.0451a14: 四明必應謨愼也。中有五句。一不應放
T2227_.61.0451a15: 逸。二澡浴清淨。三如法護身。四不應輕慢。
T2227_.61.0451a16: 五用此非餘。若任愚情者。自致損害。是故
T2227_.61.0451a17: 云若違此者即便自損也
T2227_.61.0451a18:   分別成就品第十八已下經
下卷
T2227_.61.0451a19: 言成就者。能成就。所成就。及成就果。是爲
T2227_.61.0451a20: 成就也。能成就者。謂三部眞言也。所成就
T2227_.61.0451a21: 者。謂諸藥物等也。成就果者。謂三部悉地等
T2227_.61.0451a22: 也。此等成就有多差別。今此品中。分別顯
T2227_.61.0451a23: 示。令修行者無有錯謬。故云分別成就品
T2227_.61.0451a24:
T2227_.61.0451a25: 經。我今復説三部悉地成就 釋曰。此品大
T2227_.61.0451a26: 段第六明三部成就。即答云何上中下次第
T2227_.61.0451a27: 成就相也。分文爲二。初明標説。次乘空
T2227_.61.0451a28: 自在下。二明正説三部成就。此即初也。前
T2227_.61.0451a29: 説成就支具已。次重陳説此悉地成就。故
T2227_.61.0451b01: 云我今復説也
T2227_.61.0451b02: 經。乘空自在下至爲下悉地成 釋曰。從
T2227_.61.0451b03: 此以下。二明正説三部成就也。分文爲
T2227_.61.0451b04: 三。初明就悉地果陳悉地別。次若欲成就
T2227_.61.0451b05: 藥物下。二明約所成就顯示差別。次復次
T2227_.61.0451b06: 聖者眞言爲上下。三明於能成就而説差
T2227_.61.0451b07: 別。就初爲二。初明總略陳説悉地之別。次
T2227_.61.0451b08: 此三種上中下下。二明廣説悉地差別。此即
T2227_.61.0451b09: 初也。言乘空自在而進。此爲最上者。三部
T2227_.61.0451b10: 上成就有得三乘果。及以證佛果。然乘空
T2227_.61.0451b11: 自在。通諸持明仙及以諸聖果。爲以通攝
T2227_.61.0451b12: 別。且擧乘空也。乘空者。飛行速到。山障
T2227_.61.0451b13: 無礙也。自在者。能轉變。自身及世間所有。隨
T2227_.61.0451b14: 心自在也。又乘空飛行。山障無礙。故云自
T2227_.61.0451b15: 在也。三部中成復有多種。今且擧一種
T2227_.61.0451b16: 攝得所餘。是故但云藏身隱跡也。三部下
T2227_.61.0451b17: 就亦復如是。既云諸事。該攝一切。其趣
T2227_.61.0451b18: 可知也
T2227_.61.0451b19: 經。此三種上中下下至更分別之 釋曰。從
T2227_.61.0451b20: 此以下。二明廣説悉地差別也。分文爲二。
T2227_.61.0451b21: 初明總標。次三部上成就下。二明正陳説。
T2227_.61.0451b22: 此即初也。此三種上中者。謂前所説最上成
T2227_.61.0451b23: 就。及中成就也。下乘世間事者。謂前所説世
T2227_.61.0451b24: 間諸事。爲下悉地也。世間悉地故爲下乘。
T2227_.61.0451b25: 從下悉地而得出世無上大菩提果。故云
T2227_.61.0451b26: 乘也。乘即以運載爲義也。等字等取前三
T2227_.61.0451b27: 種成*就。故云等三種成就也。隨前三種。更
T2227_.61.0451b28: 復應開。故云隨上中下更分別之也。又上
T2227_.61.0451b29: 中下乘者。謂於出世諸成就法。有三種別
T2227_.61.0451c01: 也。事等三種者。謂世事亦有差別故。世間
T2227_.61.0451c02: 事等也
T2227_.61.0451c03: 經。三部上成就下至成就五通 釋曰。二
T2227_.61.0451c04: 明正陳説也。分文爲三。初明三部上成就
T2227_.61.0451c05: 法。次三部中成就法下。二明三部中成就法。
T2227_.61.0451c06: 次三部下成就法下。三明三部下成就法。就
T2227_.61.0451c07: 初爲二。初正明三部上成就法。次具上等
T2227_.61.0451c08: 事下。二明總結。初亦爲二。初明指前事。次
T2227_.61.0451c09: 又有多種下。二明更有多種。此即初也。得
T2227_.61.0451c10: 持明仙等者。指前乘空自在之事。言五通
T2227_.61.0451c11: 者。謂天眼通。天耳通。知他心通。宿命通。身
T2227_.61.0451c12: 如意通也。天眼通者。若於深禪定中。發得
T2227_.61.0451c13: 色界四大清淨造色。住眼根中。即能見六
T2227_.61.0451c14: 道衆生死此生彼。及見一切世間種種形
T2227_.61.0451c15: 色。是爲天眼通也。天耳通者。若於深禪定
T2227_.61.0451c16: 中。發得色界四大清淨造色。住耳根中。即
T2227_.61.0451c17: 能聞六道衆生語言。及世間種種音聲。是爲
T2227_.61.0451c18: 天耳通也。知他心通者。若於深禪定中。發
T2227_.61.0451c19: 他心智。即能知六道衆生心及數法種種所
T2227_.61.0451c20: 縁念事。是名他心通也。宿命通者。若於深
T2227_.61.0451c21: 禪定中。發宿命智。即能自知過去一世百千
T2227_.61.0451c22: 萬世。乃至八萬大劫宿命及所行之事。亦能
T2227_.61.0451c23: 知六道衆生所有宿命及所作之事。是爲宿
T2227_.61.0451c24: 命智通也。身如意通者。若於深禪定中。發
T2227_.61.0451c25: 得身通。身通有二種。一者飛行速到山障無
T2227_.61.0451c26: 礙。二能轉變自身及世間所有隨心自在。
T2227_.61.0451c27: 是爲身如意通也。此有二意不同。若依報
T2227_.61.0451c28: 得得神通。神通方能變化。若是修得神通。
T2227_.61.0451c29: 則先修變化。方得神通也。皆名通者。瓔珞
T2227_.61.0452a01: 經云。神名天心。通名惠性。天然定惠。徹照
T2227_.61.0452a02: 無礙故名神通也。若依涅槃分釋通者。通
T2227_.61.0452a03: 有内外。外者外道。是據有漏。内者二乘及
T2227_.61.0452a04: 以菩薩。是故涅槃經第二十二云。通有二
T2227_.61.0452a05: 種。一者内。二者外。所言外者。與外道共。内
T2227_.61.0452a06: 復有二。一者二乘。二者菩薩。菩薩修行所
T2227_.61.0452a07: 得神通。不與聲聞辟支佛共。云何名爲不
T2227_.61.0452a08: 與聲聞辟支佛共。二乘所作神通變化。一心
T2227_.61.0452a09: 作一。不得衆多。菩薩不爾。於一心中。則
T2227_.61.0452a10: 能具足現五趣身。又云。菩薩摩訶薩所現身
T2227_.61.0452a11: 相。猶如微塵。以此微塵生身悉能遍至無
T2227_.61.0452a12: 量無邊恒河沙等諸佛世界。無所障礙。而心
T2227_.61.0452a13: 常定。物不移動。是則名爲心不隨身。是亦
T2227_.61.0452a14: 名爲昔所不至而今能至。何故復名昔所不
T2227_.61.0452a15: 至而今能至。一切聲聞辟支佛等。所不能
T2227_.61.0452a16: 至。菩薩能至。是故名爲昔所不至而今能
T2227_.61.0452a17: 至。一切聲聞辟支佛等。雖以神通。不能變
T2227_.61.0452a18: 身如細微塵。遍至無量恒河沙等諸佛世
T2227_.61.0452a19: 界。聲聞縁覺。身若動時。心亦隨動。菩薩不
T2227_.61.0452a20: 爾。心雖不動。身無不至。是名菩薩心不
T2227_.61.0452a21: 隨身。復次善男子。菩薩化身。猶如三千大
T2227_.61.0452a22: 千世界。以此大身入一塵身。其心爾時亦
T2227_.61.0452a23: 不隨小。聲聞縁覺。雖能化身令如三千大
T2227_.61.0452a24: 千世界。而不能以如此大身入微塵身。
T2227_.61.0452a25: 於此事中尚自不能。況能令心而不隨動。
T2227_.61.0452a26: 是名菩薩心不隨身。又云。菩薩摩訶薩。修
T2227_.61.0452a27: 大涅槃。昔所不聞。而今得聞。菩薩摩訶薩。
T2227_.61.0452a28: 先取聲相。所謂鳥聲。馬聲。車聲。人聲。貝鼓。
T2227_.61.0452a29: 簫笛歌哭等聲。而修集之。以修習故。能聞
T2227_.61.0452b01: 無量三千大千世界所有地獄音聲。復轉修
T2227_.61.0452b02: 習。得異耳根。異於聲聞縁覺天耳。何以故。
T2227_.61.0452b03: 二乘所得清淨耳通。若依初禪淨妙四大。唯
T2227_.61.0452b04: 聞初禪不聞二禪。乃至四禪亦復如是。雖
T2227_.61.0452b05: 能一時聞三千大千世界所有音聲。而不
T2227_.61.0452b06: 能聞無量無邊恒河沙等世界音聲。以是
T2227_.61.0452b07: 義故。菩薩所得異於聲聞縁覺耳根。以是
T2227_.61.0452b08: 異故。昔所不聞。而今得聞。雖聞音聲。而
T2227_.61.0452b09: 心初無聞聲之相。不作有相常相樂相我相
T2227_.61.0452b10: 淨相主相依相作相因相定果相。以是義
T2227_.61.0452b11: 故。諸菩薩等。昔所不聞。而今得聞。又云。菩
T2227_.61.0452b12: 薩摩訶薩。修大涅槃。微妙經典。先取明相。
T2227_.61.0452b13: 所謂日月星宿。庭燎燈燭。珠火之明。藥草等
T2227_.61.0452b14: 光。以修集故。得異眼根。異於聲聞縁覺所
T2227_.61.0452b15: 得。云何爲異。二乘所得清淨天眼。若依欲
T2227_.61.0452b16: 界四大眼根。不見初禪。若依初禪不見
T2227_.61.0452b17: 上地。乃至自眼猶不能見。若欲多見。極至
T2227_.61.0452b18: 三千大千世界。菩薩摩訶薩。不修天眼。見
T2227_.61.0452b19: 妙色身悉是骨相。雖見他方恒河沙等世界
T2227_.61.0452b20: 色相不作色相不作常相有相物相名字
T2227_.61.0452b21: 等相作因縁相不作見相不言是眼微妙
T2227_.61.0452b22: 淨相唯見因縁非因縁相云何因縁色是
T2227_.61.0452b23: 眼縁若使是色非因縁者。一切凡夫。不應
T2227_.61.0452b24: 生於見色之相。以是義故。色名因縁者。
T2227_.61.0452b25: 菩薩摩訶薩。雖復見色。不生色相。是故非
T2227_.61.0452b26: 縁。以是義故。菩薩所得清淨天眼。異於
T2227_.61.0452b27: 聲聞縁覺所得。以是異故。一時遍見十方
T2227_.61.0452b28: 世界現在諸佛。是名菩薩昔所不見而今
T2227_.61.0452b29: 得見。以是異故。能見微塵。聲聞縁覺所不
T2227_.61.0452c01: 能見。又云。菩薩摩訶薩。修行涅槃。念過去
T2227_.61.0452c02: 世一切衆生所生種姓父母兄弟妻子眷屬。
T2227_.61.0452c03: 知識怨憎。於一念中。得殊異智。異於聲聞
T2227_.61.0452c04: 縁覺智惠。云何爲異。聲聞縁覺所有智惠。
T2227_.61.0452c05: 念過去世所有衆生種姓父母乃至怨憎。而
T2227_.61.0452c06: 作種姓至怨憎相。菩薩不爾。雖念過去種
T2227_.61.0452c07: 姓父母乃至怨憎。終不生於種姓父母怨憎
T2227_.61.0452c08: 等相。常作法相空寂之相。是名菩薩昔所
T2227_.61.0452c09: 不知而今得知。又云。菩薩摩訶薩修行涅
T2227_.61.0452c10: 槃。得他心智。異於聲聞縁覺所得。云何爲
T2227_.61.0452c11: 異。聲聞縁覺。以一念智知人知心時。則
T2227_.61.0452c12: 不能知地獄畜生餓鬼天心。菩薩不爾。於
T2227_.61.0452c13: 一念中。遍知六趣衆生之心。是名菩薩昔
T2227_.61.0452c14: 所不知而今得知。復有異知。菩薩摩訶薩
T2227_.61.0452c15: 於一心中知須陀洹初心次第至十六心。
T2227_.61.0452c16: 以是義故。昔所不知而今得知。然今此
T2227_.61.0452c17: 教。依眞言祕密之力獲得諸佛菩薩五通。
T2227_.61.0452c18: 乘空自在故。云得持明仙成就五通也
T2227_.61.0452c19: 經。又有多種下至得無盡伏藏 釋曰。二
T2227_.61.0452c20: 明更有多種也。上成就中。更*復應有多
T2227_.61.0452c21: 種成就。不能具出。具擧十種。故云又有多
T2227_.61.0452c22: 種也。言十種者。或得諸漏斷盡。乃至或得
T2227_.61.0452c23: 無盡伏藏。其數在文也。諸漏斷盡者。謂諸
T2227_.61.0452c24: 阿羅漢果。以彼斷盡三界漏故。今以三門
T2227_.61.0452c25: 分別漏義。一列數。二釋名。三出體。一列數
T2227_.61.0452c26: 者。漏有三漏。一欲漏。二有漏。三無明漏也。
T2227_.61.0452c27: 二釋名者。名有二種。一總。二別。總名者。謂
T2227_.61.0452c28: 都名漏也。別名者。謂欲有無明也。若釋總
T2227_.61.0452c29: 名。成實論云。失道故名漏也。阿毘曇論云。
T2227_.61.0453a01: 漏落生死故也。成論失利。義通因果。毘曇
T2227_.61.0453a02: 漏落唯在果也。若釋別名者。下界諸惑多
T2227_.61.0453a03: 縁欲起。從偏増義名欲漏也。然於三處
T2227_.61.0453a04: 因果不忘。所以三界皆名爲有。上二界惑。
T2227_.61.0453a05: 無有偏増。是故隨順本稱。名有漏也。無
T2227_.61.0453a06: 明自體。於法不明。隨自體相。而得無明漏
T2227_.61.0453a07: 之名也。三出體者。欲漏謂欲界一切煩惱
T2227_.61.0453a08: 除無明也。欲界一切煩惱。若依小論而
T2227_.61.0453a09: 明義者。見思兩道惑障不同。見諦惑。欲界
T2227_.61.0453a10: 二十八使。思惟惑。欲界三使。合三十一使也。
T2227_.61.0453a11: 若見理時而斷此惑。從解得名。名爲見惑
T2227_.61.0453a12: 也。稱思惟者。亦從解得名。初觀眞淺。猶
T2227_.61.0453a13: 有事障。後重慮眞。此惑即除。故云思惟惑
T2227_.61.0453a14: 也。見諦惑二十八者。欲界苦下有九使。集諦
T2227_.61.0453a15: 下有六使。除癡身見邊見戒取。滅諦下有
T2227_.61.0453a16: 六使。亦除癡身見邊見戒取。道諦下有七
T2227_.61.0453a17: 使。但除癡身見邊見。故欲界四行下。合有
T2227_.61.0453a18: 二十八使也。思惟惑欲界三使者。一貪使。二
T2227_.61.0453a19: 瞋使。三慢使。是竝爲欲漏也。二有漏。謂上
T2227_.61.0453a20: 兩界一切煩惱除無明也。言上兩界一切煩
T2227_.61.0453a21: 惱者。見諦惑。色界二十四使。無色界亦二十
T2227_.61.0453a22: 四使。思惟惑。於上兩界各有二使。合五十
T2227_.61.0453a23: 二使也。色界二十八使者。苦諦下有八使。
T2227_.61.0453a24: 除癡及瞋。集諦下有五使。除癡瞋及身見
T2227_.61.0453a25: 邊見戒取。滅諦下有五使。亦除癡瞋及身見
T2227_.61.0453a26: 邊見戒取。道諦下有六使。亦除癡瞋使。但
T2227_.61.0453a27: 除身見邊見。故色界四行下。合有二十四
T2227_.61.0453a28: 使也。無色界二十四使者。苦諦下有八使。
T2227_.61.0453a29: 集諦下有五使。滅諦下有五使。道諦下有
T2227_.61.0453b01: 六使。若取若除。皆如色界中分別。故無色界
T2227_.61.0453b02: 四行下。合二十四使也。思惟惑。色界二使。謂
T2227_.61.0453b03: 一貪使。二慢使也。無色界二使。亦貪慢是也。
T2227_.61.0453b04: 是竝爲有漏也。三無明漏。謂三界無明也。
T2227_.61.0453b05: 迷惑不了之心。名爲無明。若以迷心縁境。
T2227_.61.0453b06: 隨有所起。則念念永失。而不知慚愧者。
T2227_.61.0453b07: 皆是癡也。見思所斷三界五行下十五癡。即
T2227_.61.0453b08: 是無明也。有云。若明漏體者。欲界見道四
T2227_.61.0453b09: 十煩惱。四諦一一皆具十故。并修道六。謂貪
T2227_.61.0453b10: 瞋慢無明身見邊見。此中除五無明餘四十
T2227_.61.0453b11: 一根本煩惱。并忿恨等二十隨惑。竝名欲
T2227_.61.0453b12: 漏。色無色界以無瞋故四十一。於中
T2227_.61.0453b13: 各除五癡。合七十二根本煩惱。并色界諂誑。
T2227_.61.0453b14: 及二界慢。此四隨惑十六大隨煩惱。説名
T2227_.61.0453b15: 有漏。三界合有十五無明。名無明漏。是師
T2227_.61.0453b16: 所立。即依大乘義也。其漏非一故云諸漏。
T2227_.61.0453b17: 須陀洹人。以八忍八智斷惑證理。謂忍斷
T2227_.61.0453b18: 惑。智證理也。斯陀含等三果之人。以九無
T2227_.61.0453b19: 礙九解脱斷惑證理。謂無礙斷惑。解脱證
T2227_.61.0453b20: 理。現・種倶斷故云斷盡。又現行故斷種子
T2227_.61.0453b21: 故云斷盡也。此等解釋。約淺略義。若就祕
T2227_.61.0453b22: 釋。三密之力。隨諸有情意之所樂。與諸悉
T2227_.61.0453b23: 地。如巧色摩尼隨人所欲出種種寶。是故
T2227_.61.0453b24: 或與世間種種安樂。或與漏盡羅漢。或得
T2227_.61.0453b25: 支佛乃至佛果。雖與世間淺近悉地。意在
T2227_.61.0453b26: 終歸本實際事。何以故。毘盧遮那遍一切處
T2227_.61.0453b27: 故也。言辟支佛者。此云縁覺。此人二百劫
T2227_.61.0453b28: 中作功徳。身得三十二相分。或三十一三
T2227_.61.0453b29: 十二十九乃至一相。福力増長。智慧利根。總
T2227_.61.0453c01: 相別相。能知能入。久修習定。常樂獨處。若
T2227_.61.0453c02: 出無佛世。自然悟道。此即獨覺。若出佛世。
T2227_.61.0453c03: 聞十二因縁法。稟此得道。故名因縁覺。今
T2227_.61.0453c04: 依眞言力。不久苦行。即得其果。故云或得
T2227_.61.0453c05: 辟支佛地也。言菩薩者。應云菩提薩埵
T2227_.61.0453c06: 嚩。今略云菩薩。此云大心。是人。諸佛功徳。
T2227_.61.0453c07: 盡欲得。其心不可斷不可破。如金剛山。
T2227_.61.0453c08: 故名大心。具釋如前供養花品記也。是人
T2227_.61.0453c09: 經歴無數大劫已後。得證菩薩十地。今祕
T2227_.61.0453c10: 密力故。不歴劫數。忽登其地。故云或證菩
T2227_.61.0453c11: 薩位。故大日經第三云。如來見此義利故。
T2227_.61.0453c12: 以歡喜心説此菩薩眞言行道次第法則。何
T2227_.61.0453c13: 以故。於無量劫。勤求修諸苦行。所不能
T2227_.61.0453c14: 得。而眞言門行道諸菩薩。即於此生而獲
T2227_.61.0453c15: 得之也。言知解一切事者。謂諸如來一切
T2227_.61.0453c16: 種智。亦知世俗亦解勝義。故名一切種智。
T2227_.61.0453c17: 即知解一切事也。大日經第一云。彼得一
T2227_.61.0453c18: 切智智。爲無量衆生廣演分布。隨種種趣
T2227_.61.0453c19: 種種性欲。種種方便道。宣説一切智智。或聲
T2227_.61.0453c20: 聞乘道。或縁覺乘道。或大乘道。是亦知解一
T2227_.61.0453c21: 切事意也。或辯才多聞者。分爲二成就。謂
T2227_.61.0453c22: 辯才及多聞也。辯才謂四辨七辯等也。辯別
T2227_.61.0453c23: 也惠也。才材也伎藝也。力也道也。言四辯
T2227_.61.0453c24: 者。一義無礙智。二法無礙智。三辯無礙智。四
T2227_.61.0453c25: 樂説無礙智也。此四通名無礙智者。菩薩
T2227_.61.0453c26: 於此四法智慧捷疾分別了了通達無滯故。
T2227_.61.0453c27: 通名無礙智也。明了分別故。亦名爲辯。言
T2227_.61.0453c28: 義無礙智者。知諸法義。了了通達無滯。
T2227_.61.0453c29: 是名義無礙智。又能知一切義皆入實相
T2227_.61.0454a01: 義。亦義無礙智也。法無礙智者。法名一切
T2227_.61.0454a02: 義。名字爲知義。故惠智通達諸法名字。分
T2227_.61.0454a03: 別無滯故。名法無礙智。又能以是法無礙
T2227_.61.0454a04: 智分別三乘。而不壞法性。於所説名字語
T2227_.61.0454a05: 言中無著無有滯礙。亦是法無礙智也。辯
T2227_.61.0454a06: 無礙智者。以語言説名字義。種種莊嚴言
T2227_.61.0454a07: 語。隨其所應能令解。所謂一切衆生。殊方
T2227_.61.0454a08: 異語。若一語二語多語。略語廣語。女語男語。
T2227_.61.0454a09: 過去未來現在語。如是等語言。能令解名
T2227_.61.0454a10: 得解。辯説無礙。一切聞者悉解其言説。是
T2227_.61.0454a11: 辯無礙智也。樂説無礙智者。菩薩於一字中
T2227_.61.0454a12: 能説一切字。一語中能説一切語言一法中
T2227_.61.0454a13: 能説一切法。於是所説法。皆是眞實。皆隨
T2227_.61.0454a14: 可度者有所益。所謂十二部經八萬四千法
T2227_.61.0454a15: 藏。隨一切衆生根性所樂聞法而爲説之。
T2227_.61.0454a16: 善赴機縁。言方無滯。聞者無厭。是菩薩
T2227_.61.0454a17: 以樂説辯力根能住世半劫乃至無量劫。辯
T2227_.61.0454a18: 説無盡。廣利一切。無有差機之過。故名樂
T2227_.61.0454a19: 説無礙智也。言七辯者。一捷辯。須言
T2227_.61.0454a20: 言。無塞吃故。二迅辯。懸河津冷。不遲訥
T2227_.61.0454a21: 故。三應辯。應時應機。不増減故。四無疎謬
T2227_.61.0454a22: 辯。凡説契理。不有錯故。五無斷盡辯。相續
T2227_.61.0454a23: 連環。終無竭故。六凡所演説豐義味辯一
T2227_.61.0454a24: 一言句多事理故。七一切世間最上妙辯。
T2227_.61.0454a25: 具足甚深如雷等故也。言多聞者。於世
T2227_.61.0454a26: 出世一切諸事無不聞知。故云多聞。祕教
T2227_.61.0454a27: 力故。如上等事悉已得之。故云或辯多聞
T2227_.61.0454a28: 也。或成吠跢羅尸者。成謂成就也。族姓家生。
T2227_.61.0454a29: 盛年無病。卒死體無瘢跡。由未脹壞。諸根
T2227_.61.0454b01: 具足。取如是屍而作成就。是爲成吠多羅
T2227_.61.0454b02: 尸。若於此屍得成就時。心中所樂無不成
T2227_.61.0454b03: 辯。故云成吠跢羅尸也。或成藥叉尼者。成
T2227_.61.0454b04: 謂成就。言藥叉尼是藥叉女。若持念人得
T2227_.61.0454b05: 悉地時。彼輩率類無不承事。故云成藥叉
T2227_.61.0454b06: 尼也。或得眞陀摩尼者。若准下文。其珠
T2227_.61.0454b07: 用紅頗璃光淨無翳。或好水精。若於此珠
T2227_.61.0454b08: 得悉地時。衆人所樂無不賜與。故云或得
T2227_.61.0454b09: 眞陀摩尼也。伏藏者。謂金銀等諸珍。於諸
T2227_.61.0454b10: 天人及龍鬼等各有伏藏。若得成就。隨所
T2227_.61.0454b11: 念處伏藏發起。金銀諸珍濟給貧乏。種種費
T2227_.61.0454b12: 用。其藏無盡。故云或得無盡伏藏也
T2227_.61.0454b13: 經。具上等事名上中上成就之法 釋曰。三
T2227_.61.0454b14: 明總結也。三部上成更有三品。今且擧一
T2227_.61.0454b15: 品。故云上中上成就也
T2227_.61.0454b16: 經。三部中成就法藏跡 釋曰。三明三部中
T2227_.61.0454b17: 成就法也。分文爲二。初正明三部中成就
T2227_.61.0454b18: 法。次如上所説下。二明總結。就初爲二。初
T2227_.61.0454b19: 明指前事。次於身得大勢力下。二明更有
T2227_.61.0454b20: 多種。此即初也。言藏跡者。指前所説藏形
T2227_.61.0454b21: 隱跡爲中成就。但文略耳
T2227_.61.0454b22: 經。於身得大勢力下至無有疲乏 釋曰。二
T2227_.61.0454b23: 明更有多種也。亦不能具。且略擧八種。
T2227_.61.0454b24: 謂一身得大勢力。二先來懈怠而得精勤。三
T2227_.61.0454b25: 人修羅宮得長壽藥。四成鉢&MT00999;史迦天使。謂
T2227_.61.0454b26: 於彼天成就悉地。自在任用云云五能使鬼。
T2227_.61.0454b27: 六能成就娑羅坌爾迦樹神。謂得悉地。令
T2227_.61.0454b28: 彼驅使云云七或成多聞。未經所聞。悟深
T2227_.61.0454b29: 義理。言多聞。謂世出世間一切法門。未聞
T2227_.61.0454c01: 此等。直悟深理。故云多聞未經所聞等。成
T2227_.61.0454c02: 即成就。得成此等勝悉地故。八或合藥成。
T2227_.61.0454c03: 纔塗足頂。即遠所渉。無有疲乏。若離得長
T2227_.61.0454c04: 壽藥。應云九種。今依合義。只爲八耳
T2227_.61.0454c05: 經。如上所説下至成就之法 釋曰。二明
T2227_.61.0454c06: 總結也。三部中成更有三種。今是只明中
T2227_.61.0454c07: 之上品。故云中上成就之法也
T2227_.61.0454c08: 經。三部下成就法下至及餘下事 釋曰。三
T2227_.61.0454c09: 明三部下成就法也。次名下中下。二明總
T2227_.61.0454c10: 結。此即初也。此有五種成就之法。謂一令
T2227_.61.0454c11: 衆憙見。二攝伏衆人。三能徴罰惡人。四降
T2227_.61.0454c12: 諸怨衆。五餘下事。謂除上四所餘諸事也」
T2227_.61.0454c13: 經。名下中下成就之法 釋曰。二明總結
T2227_.61.0454c14: 也。於此下*成更有三品。今除二品。只明
T2227_.61.0454c15: 下中之下成就。故云下中下成就之法也」
T2227_.61.0454c16: 經。若欲成就藥物下至熅煖爲下 釋曰。二
T2227_.61.0454c17: 明約所成就顯示差別也。藥謂如安膳那
T2227_.61.0454c18: 藥及藥蘇種種丸藥等。物謂眞陀摩尼・輪・
T2227_.61.0454c19: 力・雌黄・器仗・衣服・欝金香等諸物。名目不
T2227_.61.0454c20: 能具載故云等也。成就此等。皆有三品。
T2227_.61.0454c21: 故云有三種成。文意可知也
T2227_.61.0454c22: 經。復次聖者眞言下至世天眞言爲下成就
T2227_.61.0454c23:  釋曰。從此以下。三明於能成就而説差
T2227_.61.0454c24: 別也。分文爲二。初正明能成眞言。而有三
T2227_.61.0454c25: 品。次欲以上眞言下。二明約一一眞言能
T2227_.61.0454c26: 具成就三品等果。説眞言品。就初又二。初
T2227_.61.0454c27: 明三等眞言有上中下。次復次佛部下。二
T2227_.61.0454c28: 明三部眞言有上中下。此即初也。言聖者。
T2227_.61.0454c29: 謂諸佛。菩薩。聲聞。縁覺也。言諸天。謂從淨
T2227_.61.0455a01: 居天乃至三十三天也。地居天。謂夜叉。羅
T2227_.61.0455a02: 刹。阿脩羅。龍。迦樓羅。乾闥婆。緊那羅。摩護
T2227_.61.0455a03: 羅部多。卑舍遮。鳩盤荼等也。此等所説。名
T2227_.61.0455a04: 爲三等眞言。於佛部等三部之中。各有此
T2227_.61.0455a05: 等三種眞言。而合九種眞言。今此文中。總略
T2227_.61.0455a06: 九種。説爲三品。故云聖者眞言爲上成就
T2227_.61.0455a07: 等也
T2227_.61.0455a08: 經。復次佛部眞言下爲下至爲下悉地 釋
T2227_.61.0455a09: 曰。二明三部眞言有上中下也。若依此説。
T2227_.61.0455a10: 應云佛部三等倶爲上成。蓮華部三等皆
T2227_.61.0455a11: 名中成。金剛部三等咸稱下成。若爾與前
T2227_.61.0455a12: 豈不相違。何者。前釋意云。三部中聖者眞言
T2227_.61.0455a13: 倶爲上成。三部中諸天眞言咸爲中成。三部
T2227_.61.0455a14: 中世天眞言共爲下成。今此説云佛部眞言
T2227_.61.0455a15: 爲上悉地等。若爾者。佛部中諸天世天所説
T2227_.61.0455a16: 眞言倶是上成。何故前總云三部中諸天倶
T2227_.61.0455a17: 爲中成就。三部中世天皆爲下成就耶。今
T2227_.61.0455a18: 釋云。前文總攝三部上成倶爲上成。然於
T2227_.61.0455a19: 其中非無三品。中下二成亦准此知。今此
T2227_.61.0455a20: 文明佛部中有諸天世天倶是爲上。蓮華
T2227_.61.0455a21: 部中雖有下上咸爲中成。金剛部中雖有
T2227_.61.0455a22: 上中其爲下成。文意不違。細推知之
T2227_.61.0455a23: 經。若欲以上眞言下至具此四徳 釋曰。從
T2227_.61.0455a24: 此以下。二明約一一眞言能具成就三品
T2227_.61.0455a25: 等果也説眞言品也。分文爲三。初明約
T2227_.61.0455a26: 一一眞言能具成就諸徳果報説眞言品。次
T2227_.61.0455a27: 豈有下品下。二明解釋徴難。次身分悉地下。
T2227_.61.0455a28: 三明依心勤惰眞言亦成上下悉地。初亦
T2227_.61.0455a29: 爲二。初明約一一眞言能具成就諸徳果
T2227_.61.0455b01: 報説眞言品。次諸佛菩薩所説下。二明釋
T2227_.61.0455b02: 結也。初亦爲三。初明約互爲四徳説眞
T2227_.61.0455b03: 言品。次當知即悉下。二明約各成大果説
T2227_.61.0455b04: 眞言品。次復成大徳等下。三明就各成大
T2227_.61.0455b05: 徳等四徳説眞言品。此即初也。互爲四徳。
T2227_.61.0455b06: 在文可知。若取本分徳。應云具七徳。今
T2227_.61.0455b07: 除本分。故云眞言之中具此四徳也
T2227_.61.0455b08: 經。當知即悉下至爲大果報 釋曰。二明
T2227_.61.0455b09: 約各成大果説眞言品也。四乘之果。名爲
T2227_.61.0455b10: 果。是出世故。此文之中。但擧支佛。不
T2227_.61.0455b11: 明聲聞。證理同故。更不説之。言辟支佛位
T2227_.61.0455b12: 菩薩十地等者。若依大乘同性經。於四乘
T2227_.61.0455b13: 人各立十地。是故彼下卷中。佛告海妙深
T2227_.61.0455b14: 持自在智通菩薩言。佛有十地。一切菩薩
T2227_.61.0455b15: 及聲聞辟支佛等。所不能行。何者爲十。一
T2227_.61.0455b16: 名甚深難知廣明智徳地。二名清淨身分威
T2227_.61.0455b17: 嚴不思義明徳地。三名善明月幢寶相海藏
T2227_.61.0455b18: 地。四名精妙金光功徳神通智徳地。五
T2227_.61.0455b19: 大輪威藏明徳地。六名虚空内清淨無垢炎
T2227_.61.0455b20: 光開相地。七名廣勝法界藏明界地。八名嚴
T2227_.61.0455b21: 淨普覺智藏能淨無垢遍無礙智通地。九名
T2227_.61.0455b22: 無邊億莊嚴迴向能照明地。十名毘盧遮那
T2227_.61.0455b23: 智海藏地。善丈夫。此是如來十地名號。諸佛
T2227_.61.0455b24: 智慧不可具説。善丈夫。佛初地者。一切微
T2227_.61.0455b25: 細習氣除故。復一切諸法得自在故。第二地
T2227_.61.0455b26: 者。轉法輪故。説深法故。第三地者。説諸聲
T2227_.61.0455b27: 聞惑故。又復顯説三乘故。第四地者。説八
T2227_.61.0455b28: 萬四千法門故。又復降伏四種魔故。第五地
T2227_.61.0455b29: 者。如法降伏諸外道故。又復降伏敖慢及
T2227_.61.0455c01: 衆數故。第六地者。教示無量衆生六通中。
T2227_.61.0455c02: 故又復顯現六種大神通故。謂現無邊清淨
T2227_.61.0455c03: 佛刹功徳莊嚴。顯現無邊菩薩大衆圍遶。顯
T2227_.61.0455c04: 現無邊廣大佛刹。顯現無邊佛刹自體。顯現
T2227_.61.0455c05: 無邊諸佛刹中。從兜率天下託胎。乃至法
T2227_.61.0455c06: 滅示現無邊種種神通。第七地者。爲諸菩薩
T2227_.61.0455c07: 如實説七菩提分無所有故。復無所著故。
T2227_.61.0455c08: 第八地者。受一切菩薩阿耨多羅三藐三菩
T2227_.61.0455c09: 提四種記故。第九地者。爲諸菩薩現善方
T2227_.61.0455c10: 便故。第十地者。爲諸菩薩説一切諸法無
T2227_.61.0455c11: 所有故。復告令知一切諸法本來寂滅大涅
T2227_.61.0455c12: 槃故。世尊説此如來十地名已。即時此娑
T2227_.61.0455c13: 婆佛刹。乃至十方不可説諸佛刹等。一切現
T2227_.61.0455c14: 大十八種相時。海妙深持菩薩白佛言。世
T2227_.61.0455c15: 尊。聲聞諸地爲有幾多。佛言。善丈夫。聲聞
T2227_.61.0455c16: 之地。凡有十種。何等爲十。一者受三歸地。
T2227_.61.0455c17: 二者信地。三者信法地。四者内凡夫地。五者
T2227_.61.0455c18: 覺信戒地。六者八人地。七者須陀洹地。八者
T2227_.61.0455c19: 斯陀含地。九者阿那含地。十者阿羅漢地。善
T2227_.61.0455c20: 丈夫。是名十種聲聞之地。海妙深持菩薩。復
T2227_.61.0455c21: 問佛言。世尊。辟支佛地。復有幾許。佛言。善
T2227_.61.0455c22: 丈夫。辟支佛地有其十種。何等爲十。一者
T2227_.61.0455c23: 昔行具足地。二者自覺甚深十二因縁地。三
T2227_.61.0455c24: 者覺了四聖諦地。四者甚深利智地。五者八
T2227_.61.0455c25: 聖道地。六者覺了法界虚空界衆生界地。七
T2227_.61.0455c26: 者證寂滅地。八者六道地。九者備祕密地。
T2227_.61.0455c27: 十者習氣漸薄地。善丈夫。是名十種辟支佛
T2227_.61.0455c28: 地。海妙深持菩薩。復問佛言。世尊。諸菩薩
T2227_.61.0455c29: 地復有幾種。佛言。善丈夫。菩薩諸地有其
T2227_.61.0456a01: 十種。何者爲十。一者歡喜地。二者離垢地。
T2227_.61.0456a02: 三者明地。四者炎惠地。五者難勝地。六者
T2227_.61.0456a03: 現前地。七者遠行地。八者不動地。九者善惠
T2227_.61.0456a04: 地。十者法雲地。善丈夫。是名菩薩十種諸
T2227_.61.0456a05: 地。海妙深持菩薩。復問佛言。世尊。一切自
T2227_.61.0456a06: 地從何處生。佛言。善丈夫。一切自地從佛
T2227_.61.0456a07: 地生。海妙深持菩薩。復問佛言。世尊。解脱
T2227_.61.0456a08: 解脱。彼此何異。佛言。善丈夫。河水海水。彼
T2227_.61.0456a09: 此異不。海妙深持菩薩。言世尊。河水海水。
T2227_.61.0456a10: 廣狹有異。佛言。如是如是。善丈夫。聲聞辟
T2227_.61.0456a11: 支佛解脱如彼河水。如來解脱如大海水。
T2227_.61.0456a12: 海妙深持菩薩。復問佛言。世尊。諸大小河
T2227_.61.0456a13: 水。流入海不。佛言。如是如是。善丈夫。如
T2227_.61.0456a14: 汝所説。何以故。所有聲聞法。辟支佛法。菩薩
T2227_.61.0456a15: 法。諸佛法。如是一切諸法。皆悉流入毘盧
T2227_.61.0456a16: 遮那智藏大海云云然三乘教云。地前菩薩。
T2227_.61.0456a17: 斷見諦煩惱。地上已去。斷修道煩惱。亦云。
T2227_.61.0456a18: 從前至初地。斷分別我法二執。地上已去。
T2227_.61.0456a19: 斷倶生我法二執。乃至云究竟位中二種煩
T2227_.61.0456a20: 惱種子現行一時斷盡。名之爲佛。今而彼
T2227_.61.0456a21: 同性經云佛初地者一切微細習氣除。當
T2227_.61.0456a22: 知三中大乘所期究竟佛果。但斷三界見修
T2227_.61.0456a23: 二惑現行種子。未斷界外微細無明也。此
T2227_.61.0456a24: 文所謂辟支佛位。即是彼文辟支佛十地。菩
T2227_.61.0456a25: 薩十地即彼歡喜等十地也。成佛者。即佛十
T2227_.61.0456a26: 地。若取究竟者。即第十毘盧遮那智海藏
T2227_.61.0456a27: 地。名爲成佛也。言果報者。果約於心。報
T2227_.61.0456a28: 在於色。具如餘説也
T2227_.61.0456a29: 經。復成大徳行下至教修廣大 釋曰。三
T2227_.61.0456b01: 明就各成大徳等四徳説眞言品也。分文
T2227_.61.0456b02: 爲二。初明四徳。次具此四徳下。二明説眞
T2227_.61.0456b03: 言品。此即初也。成就大徳行。故云成大徳
T2227_.61.0456b04: 行。作轉輪王。住八萬壽。作長壽仙住劫壽
T2227_.61.0456b05: 等。故云久住位。又作小王。其壽亦久。故云
T2227_.61.0456b06: 久住。言王處者。是粟散王轉輪王處是四
T2227_.61.0456b07: 輪王。仁王經云。十善菩薩發大心。長別三
T2227_.61.0456b08: 界苦輪海。中下品善粟散王。上品十善鐵輪
T2227_.61.0456b09: 王。習種銅輪二天下。銀輪三天性種性。道
T2227_.61.0456b10: 種堅徳轉輪王。七寶金輪四天下。然一二三
T2227_.61.0456b11: 四洲。以爲化境別。順正理云。從此洲人壽
T2227_.61.0456b12: 命無量乃至八萬歳。有轉輪王生。減八萬
T2227_.61.0456b13: 時。有情富樂。壽量損減。衆惡漸盛。非大人
T2227_.61.0456b14: 器。故無輪王。此王由輪旋轉輪應導。威
T2227_.61.0456b15: 伏一切。名轉輪王。金銀銅鐵輪應別也。受
T2227_.61.0456b16: 潅頂位。七寶自來。勸*導十善。所有威徳。如
T2227_.61.0456b17: 餘經論。眞言之力。能感得之。故云得王處
T2227_.61.0456b18: 等也。形謂形體。儀謂威儀。行者形體威儀。
T2227_.61.0456b19: 増大増廣。故云形儀廣大。是即四徳之一也。
T2227_.61.0456b20: 威光者。是福智威光。教即教導。以爲知用。
T2227_.61.0456b21: 修即修攝。是屬福力。智廣福大。謂福智威光
T2227_.61.0456b22: 照十方。教導修攝。其徳廣大。是即四徳之
T2227_.61.0456b23: 一也
T2227_.61.0456b24: 經。具此四徳下至下品用也 釋曰。二明
T2227_.61.0456b25: 説眞言品也
T2227_.61.0456b26: 經。諸佛菩薩所説下至上品等事 釋曰。二
T2227_.61.0456b27: 明釋結也。分文爲二。初明釋結聖者眞
T2227_.61.0456b28: 言。次或尊等所説下。二明釋結諸天世天
T2227_.61.0456b29: 等眞言。此即初也。假令下品眞言。而能成就
T2227_.61.0456c01: 上品悉地。上中兩品眞言亦然。故云轉次多
T2227_.61.0456c02: 等。文意可知
T2227_.61.0456c03: 經。或尊所説下至上中下品 釋曰。二明
T2227_.61.0456c04: 釋結諸天世天等眞言也。設使諸天等眞
T2227_.61.0456c05: 言。或爲扇底迦。或爲補瑟徴迦或爲阿毘
T2227_.61.0456c06: 遮嚕迦故云唯具一事。如是各各雖屬一
T2227_.61.0456c07: 事。而各成就三品等事。故云雖具一事各有
T2227_.61.0456c08: 三品也
T2227_.61.0456c09: 經。豈有下品眞言能成上事 釋曰。二明解
T2227_.61.0456c10: 釋徴難也。分文爲二。初明解釋徴難。次如
T2227_.61.0456c11: 是差互下。二明結示。初亦爲二。初明解釋
T2227_.61.0456c12: 下品眞言徴難。次豈有上品下。二明解釋上
T2227_.61.0456c13: 品眞言徴難。初文爲二。初明徴難。次明解
T2227_.61.0456c14: 釋。此即初也。徴難意。謂諸部眞言。三品定
T2227_.61.0456c15: 位。所成悉地。隨品成階。焉有下品眞言能
T2227_.61.0456c16: 成上事
T2227_.61.0456c17: 經。猶若青泥出妙蓮花固無疑也 釋曰。二
T2227_.61.0456c18: 明解釋也。解釋意。謂如汚穢青泥能出清
T2227_.61.0456c19: 淨上妙蓮花。其下眞言。亦復如是。雖是下
T2227_.61.0456c20: 品眞言中具衆徳義。故亦成上事
T2227_.61.0456c21: 經。豈有上品慈善眞言能成忿怒下品成就
T2227_.61.0456c22: 釋曰。二明解釋上品眞言徴難也。分文爲
T2227_.61.0456c23: 二。初明徴難。次明解釋。此即初也。意謂。
T2227_.61.0456c24: 佛部上品慈善眞言。應成慈善上品悉地。何
T2227_.61.0456c25: 能得成金剛忿怒下品眞言所成悉地
T2227_.61.0456c26: 經。如白檀木其性清涼若風撃相揩自然火
T2227_.61.0456c27: 起非無因縁也 釋曰。二明解釋也。意謂。
T2227_.61.0456c28: 如檀木性涼。若風扇撃其木相揩。自有火
T2227_.61.0456c29: 起。雖上眞言。隨人所樂成下悉地。眞言
T2227_.61.0457a01: 是因。人樂即縁。若因縁合。則成下品。亦成
T2227_.61.0457a02: 中上。故云非無因縁也
T2227_.61.0457a03: 經。如是差互下至皆勿疑慮 釋曰。三明
T2227_.61.0457a04: 結示也。能成所成不必對相。故云非次第
T2227_.61.0457a05: 也。於眞言中。具有諸徳。隨人所要。必授
T2227_.61.0457a06: 與之。故云勿疑慮也
T2227_.61.0457a07: 經。身分悉地下至下品成 釋曰。從此以
T2227_.61.0457a08: 下。三明依心勤惰眞言亦成上下悉地也。
T2227_.61.0457a09: 分文爲三。初明三品成。次若復有人下。二
T2227_.61.0457a10: 明隨人勤惰眞言亦成上下悉地。次且如
T2227_.61.0457a11: 諸天下。三明以譬解釋。此即初也。轉於自
T2227_.61.0457a12: 身變成無漏。如是等事。名爲身分悉地也。
T2227_.61.0457a13: 諸物而得成就。是爲諸藥悉地也。感
T2227_.61.0457a14: 得富饒。以爲富饒悉地。餘如文也
T2227_.61.0457a15: 經。若復有人下至上品自成 釋曰。二明
T2227_.61.0457a16: 隨人勤惰眞言亦成上下悉地。分文爲二。
T2227_.61.0457a17: 初明由人勤故。下品眞言成上悉地次於
T2227_.61.0457a18: 上品下。二明由人惰故。上品眞言成下悉
T2227_.61.0457a19: 地。此即初也。雖持誦下品眞言。而轉心求
T2227_.61.0457a20: 上悉地。其上品自成。是勤心所致也
T2227_.61.0457a21: 經。若於上品眞言下至皆由心意 釋曰。二
T2227_.61.0457a22: 明由人惰故。上品眞言成下悉地也。上品
T2227_.61.0457a23: 眞言招下品成。是不精誠心之所致。是故結
T2227_.61.0457a24: 云皆由心意也
T2227_.61.0457a25: 經。且如諸天下至此彼如然 釋曰。三明
T2227_.61.0457a26: 以譬解釋也。文亦爲二。初擧譬喩。次眞言
T2227_.61.0457a27: 亦爾下。二明合譬。此即初也。諸天皆是有
T2227_.61.0457a28: 福之類。而於其中亦有貧者。故淨名云。諸
T2227_.61.0457a29: 天共寶器食。隨其福徳飮食有異也。諸鬼
T2227_.61.0457b01: 部等。咸是貧賎。而於其中亦有多分得五
T2227_.61.0457b02: 通。以譬一一眞言之中皆具三悉地也
T2227_.61.0457b03: 經。眞言亦爾下至皆獲悉地 釋曰。二明
T2227_.61.0457b04: 合譬。若一眞言誠心念誦。皆具獲得三種悉
T2227_.61.0457b05: 地。餘亦如是。故云皆獲悉地也
T2227_.61.0457b06:   奉請品第十九
T2227_.61.0457b07: 前奉請成就品。爲欲成終所成物等。而作
T2227_.61.0457b08: 奉請。然今此品。爲欲奉請本尊聖衆降赴
T2227_.61.0457b09: 道場。而爲奉請。是故奉請文云。仰唯尊者。
T2227_.61.0457b10: 以本願故。降赴道場。願垂哀愍。受此閼伽
T2227_.61.0457b11: 及微獻供。雖同奉請。其意稍異。故云奉請
T2227_.61.0457b12:
T2227_.61.0457b13: 經。復次若欲入本尊室下至當小底頭
T2227_.61.0457b14: 釋曰。今此一品。大段第七。明入本尊室而
T2227_.61.0457b15: 作奉請。即答云何法請召也。分文爲三。初
T2227_.61.0457b16: 明入本尊室法則。次復以器盛淨水下。二
T2227_.61.0457b17: 明備閼伽水。次請召之時下。三正明奉請
T2227_.61.0457b18: 法則。此即初也。本尊室者。謂本尊所止之處。
T2227_.61.0457b19: 即道場是也。若入此處。先當修攝身口意
T2227_.61.0457b20: 業。今此文中。但擧身業。兼餘二業。何者。眼
T2227_.61.0457b21: 覩尊顏。必有懺歎。是即語業。合十指爪。即
T2227_.61.0457b22: 身業也。若非至誠。焉有底頭。是爲心業。此
T2227_.61.0457b23: 即入室之法則也
T2227_.61.0457b24: 經。復以器盛下至依法供養 釋曰。二明
T2227_.61.0457b25: 備閼伽水也。分文爲三。初明嚴淨閼伽
T2227_.61.0457b26: 水。次盛閼伽器下。二明作閼伽器。次如上
T2227_.61.0457b27: 所説下。三明用閼伽器法則次第。此即初
T2227_.61.0457b28: 也。若依此文者。且以八箇事嚴作閼伽水。
T2227_.61.0457b29: 謂一以器盛淨水。二隨所作事置本獻花。
T2227_.61.0457c01: 言所作事。其有多種。若作扇底迦而作白
T2227_.61.0457c02: 色花。若補瑟徴迦而用黄色花。若阿毘遮嚕
T2227_.61.0457c03: 迦紫色。是所宜。於諸花中。味甘者作扇底
T2227_.61.0457c04: 迦法。味辛者作阿毘遮嚕迦法。味淡者作補
T2227_.61.0457c05: 瑟徴迦法。具如前説。如是等。爲隨所作事
T2227_.61.0457c06: 置本獻花也。三復置塗香。依於本法。謂若
T2227_.61.0457c07: 單用沈水香。以爲塗香。通於三部九種法
T2227_.61.0457c08: 等。及明王妃一切處用。若有別作扇底迦
T2227_.61.0457c09: 法用白色香。若補瑟徴迦法用黄色香。若
T2227_.61.0457c10: 阿毘遮嚕迦法用紫色無氣之香。或唯沈水
T2227_.61.0457c11: 香和少龍腦香。以爲塗香。佛部供養。或唯
T2227_.61.0457c12: 白檀香和少龍腦香。以爲塗香。蓮花部用。
T2227_.61.0457c13: 或唯欝金香和少龍腦香。以爲塗香。金剛
T2227_.61.0457c14: 部用。具如前説。以如是等爲依本法也。
T2227_.61.0457c15: 而作閼伽。此一句文。通上下句。若屬上者
T2227_.61.0457c16: 以爲句末。若屬下者爲後句初也。四燒香
T2227_.61.0457c17: 薫之。謂燒沈水。白檀。欝金香等。或此三種
T2227_.61.0457c18: 香。和以薫閼伽水也。五應誦眞言。謂隨薫
T2227_.61.0457c19: 誦持也。六眞言閼伽七遍。謂物加持閼伽
T2227_.61.0457c20: 水也。七則當奉請。八已依法供養。此兩
T2227_.61.0457c21: 箇句後有法則。且略示耳
T2227_.61.0457c22: 經。盛閼伽器下至乳樹葉 釋曰。二明作
T2227_.61.0457c23: 閼伽器。如文可知也
T2227_.61.0457c24: 經。如上所説下至當用黒器 釋曰。三明
T2227_.61.0457c25: 閼伽器法則次第也。分文爲三。初明毎法
T2227_.61.0457c26: 別用。次遍通用者下。二明遍通用。次若無此
T2227_.61.0457c27: 器下。三明隨所得用。就初爲二。初明毎
T2227_.61.0457c28: 法所用器別。次作扇底迦下。二明毎法所
T2227_.61.0457c29: 置物別。初亦爲二。初明三法所用器別。二
T2227_.61.0458a01: 明三品悉地所用之器。亦准上用。此即初
T2227_.61.0458a02:
T2227_.61.0458a03: 經。作上中下下至應可用之 釋曰。二明
T2227_.61.0458a04: 三品悉地所用之器亦准上用也
T2227_.61.0458a05: 經。作扇底迦下至著自皿 釋曰。二明毎
T2227_.61.0458a06: 法所置物別。其所置物。在文可知也
T2227_.61.0458a07: 經。遍通用者下至盛以閼伽 釋曰。二明
T2227_.61.0458a08: 遍通用也
T2227_.61.0458a09: 經。若無此器隨所得者亦遍通用 釋曰。三
T2227_.61.0458a10: 明隨所得用也
T2227_.61.0458a11: 經。請召之時下至無取別者 釋曰。三正
T2227_.61.0458a12: 明奉請法則也。分文爲二。初明顯示請
T2227_.61.0458a13: 召所用眞言。次本法若有請召下。二明正
T2227_.61.0458a14: 示奉請法則。就初爲三。初正明顯示請召
T2227_.61.0458a15: 所用眞言。次先請當部下。二明所示眞言
T2227_.61.0458a16: 請尊次第。次本法若無下。三明本法若無
T2227_.61.0458a17: 請召眞言。應用當部明王等眞言。此即初
T2227_.61.0458a18: 也。中有兩箇請召眞言。謂當部明王眞言。
T2227_.61.0458a19: 慕榛囉及本法召請眞言慕榛囉。即是印也」
T2227_.61.0458a20: 經。先請當部尊下至皆應如是 釋曰。二
T2227_.61.0458a21: 明所示眞言請尊次第也
T2227_.61.0458a22: 經。本法若無下至而請召之 釋曰。三明
T2227_.61.0458a23: 本法若無請召眞言。應用當部明王等眞
T2227_.61.0458a24: 言也。分文爲三。初明應用當部明王等
T2227_.61.0458a25: 眞言。二明雖本法請召而眞言是下不合
T2227_.61.0458a26: 請部主。三明本法請召眞言之功能。此即
T2227_.61.0458a27: 初也
T2227_.61.0458a28: 經。本法雖説下至請於部主 釋曰。二明
T2227_.61.0458a29: 雖本法請召。而眞言是下不合請部主也」
T2227_.61.0458b01: 經。若以本法下至生難也 釋曰。三明本
T2227_.61.0458b02: 法請召之功能也
T2227_.61.0458b03: 經。本法若有請召下至隨意而去 釋曰。二
T2227_.61.0458b04: 明正示奉請法則也。分文爲二。初略示奉
T2227_.61.0458b05: 請法則。次但縁請召用心眞言下。二廣示奉
T2227_.61.0458b06: 請法則。就初爲三。初明奉請辭兼發遣辭。
T2227_.61.0458b07: 次置閼伽時下。二明奉獻閼伽法則。次有
T2227_.61.0458b08: 眞言主名曰下。三明不受餘召請之眞言
T2227_.61.0458b09: 主。用其所説眞言召請。就初爲二。初示奉
T2227_.61.0458b10: 請兼發遣辭。次明王妃眞言下。二明眞言法
T2227_.61.0458b11: 則。此即初也。奉請之法必應發遣是故兼
T2227_.61.0458b12: 明也
T2227_.61.0458b13: 經。明王妃眞言下至如別部説 釋曰。二
T2227_.61.0458b14: 明用召請眞言法則。除此經外是爲別部
T2227_.61.0458b15:
T2227_.61.0458b16: 經。置閼伽時下至二十一遍 釋曰。二明
T2227_.61.0458b17: 奉獻閼伽法則也。分文爲三。初明應
T2227_.61.0458b18: 眞言。次明獻閼伽法。三明正獻閼伽辭。
T2227_.61.0458b19: 此即初也
T2227_.61.0458b20: 經。如上所説下至燒香薫之 釋曰。二明
T2227_.61.0458b21: 獻閼伽法也
T2227_.61.0458b22: 經。作如是請下至微獻供 釋曰。三明正
T2227_.61.0458b23: 獻閼伽辭也
T2227_.61.0458b24: 經。有眞言主下至然降所請 釋曰。三明
T2227_.61.0458b25: 不受餘召請之眞言主用其所説眞言召
T2227_.61.0458b26: 請。於中爲二。初明以其所説召請其主。
T2227_.61.0458b27: 二明以其眞言召其眷屬。此即初也
T2227_.61.0458b28: 經。彼諸眷屬下至而請召之 釋曰。二明
T2227_.61.0458b29: 以其眞言召其眷屬也
T2227_.61.0458c01: 經。但縁請召下至速滿其願 釋曰。二廣
T2227_.61.0458c02: 示奉請法則也。分文爲二。初明奉請法。
T2227_.61.0458c03: 次復祕觀下。二明隨所作事而作奉請。就
T2227_.61.0458c04: 初爲五。初明奉請所用眞言。次當請之時
T2227_.61.0458c05: 下。二明奉請辭。次以用兩手下。三明三品
T2227_.61.0458c06: 請獻閼伽。次先觀本尊盡像下。四明學
T2227_.61.0458c07: 本尊像應作奉請。次當請之時。先觀本尊
T2227_.61.0458c08: 下。五明先觀本尊所止之方向彼應請。此
T2227_.61.0458c09: 即初也
T2227_.61.0458c10: 經。復有祕觀下至而請召之 釋曰。二明
T2227_.61.0458c11: 隨所作事而顯作奉請也。分文爲六。初
T2227_.61.0458c12: 明扇底迦等請召之法。次或於餘時下。二明
T2227_.61.0458c13: 得稱尊意諸花菓等奉請獻供。次若欲成
T2227_.61.0458c14: 就上中下下。三明上中下事及扇底迦等。
T2227_.61.0458c15: 而作請召。次作成就諸餘事下。四明事縁若
T2227_.61.0458c16: 速。直爾用心。應作啓請及除遣法。次如上
T2227_.61.0458c17: 所説下。五明如上所説具辨閼伽擬欲請
T2227_.61.0458c18: 召。若有難等。誠心請之。次若復有人下。六
T2227_.61.0458c19: 明隨人所樂作召請法。此即初也。觀所作
T2227_.61.0458c20: 事而作所宜。是爲祕觀扇底迦等。先觀本
T2227_.61.0458c21: 尊所止之方。而彼請已。於東南西北所面
T2227_.61.0458c22: 各異故。云諸餘方而請召之
T2227_.61.0458c23: 經。或於餘時下至所得之物 釋曰。二明
T2227_.61.0458c24: 得稱尊意諸花菓等奉請獻供也。中有兩
T2227_.61.0458c25: 箇奉請之法。謂合手爪指。隨於本方至誠
T2227_.61.0458c26: 奉請。及以兩手捧諸閼伽器而請召之。在
T2227_.61.0458c27: 文可知也
T2227_.61.0458c28: 經。若欲成就下至而作請召 釋曰。三明
T2227_.61.0458c29: 上中下事及扇底迦等而作請召也
T2227_.61.0459a01: 經。作成就諸餘事等下至作除遣法 釋曰。
T2227_.61.0459a02: 四明事縁若速。直爾用心。應作啓請及除
T2227_.61.0459a03: 遣法。其事縁者。謂有障起。及魔興嬈。或病
T2227_.61.0459a04: 者加苦。以如是等名爲事縁
T2227_.61.0459a05: 經。如上所説下至誠心請之 釋曰。五明
T2227_.61.0459a06: 如上所説具辨閼伽擬欲請召。若有難等
T2227_.61.0459a07: 誠心請之
T2227_.61.0459a08: 經。若復有人下至速得成就 釋曰。六明
T2227_.61.0459a09: 隨人所樂作召請法。如文可知也
T2227_.61.0459a10: 蘇悉地羯羅經略疏卷第五
T2227_.61.0459a11:   元慶八年九年十九日於元慶寺寫得
T2227_.61.0459a12:  傳燈大法師位最圓 
T2227_.61.0459a13:
T2227_.61.0459a14:
T2227_.61.0459a15:
T2227_.61.0459a16: 蘇悉地羯羅經略疏卷第六
T2227_.61.0459a17:  供養者品第二十 
T2227_.61.0459a18: 供者奉進也。養者具食也。具珍者以奉進
T2227_.61.0459a19: 尊者也。又供者給也。養者育也。是即應屬
T2227_.61.0459a20: 下類者也。今於供養略有二種。謂事法供
T2227_.61.0459a21: 養。及眞心供養。事法供者。塗香。花鬘。燒香。
T2227_.61.0459a22: 飮食。燈燃等也。眞心供者。但眞言手印。以
T2227_.61.0459a23: 此獻之。及四供養。標心奉獻也。又品中演
T2227_.61.0459a24: 説遣除。護身。結界。念誦。種種諸事。皆是嚴
T2227_.61.0459a25: 淨諸佛國土。利益有情大事供具。今此品
T2227_.61.0459a26: 中。具説如是種種供養。故云供養品也
T2227_.61.0459a27: 經。復次奉請尊已下至而供養之 釋曰。
T2227_.61.0459a28: 此品。大段第八。明依部類或諸事業而供
T2227_.61.0459a29: 養之。即答云何修供養。兼答誦何偈眞言
T2227_.61.0459b01: 也。此偈眞言雖其問異。而義趣同供養之類
T2227_.61.0459b02: 故爲一段。分文爲二。初明供養次第。次若
T2227_.61.0459b03: 成就諸餘事下。二明念誦次第。初亦爲二。
T2227_.61.0459b04: 初明事法供養。次若塗香燒香下。二明眞
T2227_.61.0459b05: 心供養。初亦爲五。初明觀知部類諸事業
T2227_.61.0459b06: 等應獻供養。次既奉請已下。二明奉請受
T2227_.61.0459b07: 供養。次如前已説下。三明獻供次第。次如其
T2227_.61.0459b08: 次第下。四明持誦忿怒眞言令供清淨。次
T2227_.61.0459b09: 各用本色下。五明正獻供養。此即初也。奉
T2227_.61.0459b10: 請尊已者。即指前品。次依部類等者。正示
T2227_.61.0459b11: 此品所作之事。所設供物。隨於三部及三事
T2227_.61.0459b12: 業。而其色味種種不同。依其差別應奉獻
T2227_.61.0459b13: 之。故云依部類等也。又所供物。或豐或儉。
T2227_.61.0459b14: 故云大小分明觀知。如是等事。不失法則
T2227_.61.0459b15: 而奉獻之。故云依於法則而供養之
T2227_.61.0459b16: 經。既奉請已下至受微獻供 經曰。二明
T2227_.61.0459b17: 奉請受供養也。分文爲二。初明奉請就座
T2227_.61.0459b18: 受供養辭。次明頻與作禮敬謝降臨。此即
T2227_.61.0459b19: 初也。初喜尊者降臨道場。故云善來等。然
T2227_.61.0459b20: 後復請就座受供養。故云復垂哀愍等也」
T2227_.61.0459b21: 經。復起誠心下至皆應依此 釋曰。二明
T2227_.61.0459b22: 頻與作禮敬謝降臨意。謂尊者降臨。是大
T2227_.61.0459b23: 悲垂愍。不越本誓。故見降臨。非我能請。
T2227_.61.0459b24: 如是毎時而陳謝辭。故云啓請本尊等也
T2227_.61.0459b25: 經。如前已説下至次乃燃燈 釋曰。三明
T2227_.61.0459b26: 獻供次第。在文可見。然此等供物。常在實
T2227_.61.0459b27: 際不思議界。無有性實。其體清淨。一一遍
T2227_.61.0459b28: 滿盡虚空界。非是諸佛菩薩天人修羅所作。
T2227_.61.0459b29: 而隨行人意之所樂。能縮能盈。供養一切
T2227_.61.0459c01: 海會諸尊。利益無盡法界有情。莫謂世間
T2227_.61.0459c02: 愚情所執有質礙法。若住阿字本不生際。
T2227_.61.0459c03: 雖有能所。無差別相。非供而供。非利而
T2227_.61.0459c04: 利。般若經云。不壞假名。而能演説第一義
T2227_.61.0459c05: 諦者也
T2227_.61.0459c06: 經。如其次第下至善悦人心 釋曰。四明
T2227_.61.0459c07: 持誦忿怒眞言令供清淨也。問。前既云
T2227_.61.0459c08: 此等供物體常清淨。何故今云持誦眞言
T2227_.61.0459c09: 悉令清淨。豈非相違。答。行人之情。無始時
T2227_.61.0459c10: 來。對執既久。若不依憑聖衆大誓。焉速能
T2227_.61.0459c11: 契法界體性。故加眞言慕捺羅等。盡底清
T2227_.61.0459c12: 云云
T2227_.61.0459c13: 經。各用本色眞言下至皆亦准此 釋曰。五
T2227_.61.0459c14: 明正獻供養也。供物各有契印眞言。各須
T2227_.61.0459c15: 持誦而奉獻之。故云各有本色眞言等也。
T2227_.61.0459c16: 當奉獻時。各各應稱物名獻之。故云各
T2227_.61.0459c17: 烈。其名。如獻塗香。閼伽。花香。飮食。燈明。
T2227_.61.0459c18: 皆亦如是。故云皆亦准之
T2227_.61.0459c19: 經。若塗香燒香下至速滿其願 釋曰。二
T2227_.61.0459c20: 明眞心供養也。中亦有三。初明本色眞心
T2227_.61.0459c21: 供養。二明四種眞心供養。三明一種運心供
T2227_.61.0459c22: 養。此即初也。本色眞言者。即五供養眞言及
T2227_.61.0459c23: 印。其奉獻辭并獻閼伽。在文可見
T2227_.61.0459c24: 經。離此之外下至隨力應作 釋曰。二明
T2227_.61.0459c25: 四種眞心供養也。此四供養任其力分。隨
T2227_.61.0459c26: 用其一。故云此善品中隨力應作也
T2227_.61.0459c27: 經。或復長時下至無過運心。 釋曰。三明
T2227_.61.0459c28: 一種運心供養。文亦爲二。初明運心供養。
T2227_.61.0459c29: 次明運心供養爲最所由。此即初也。世出
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