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蘇悉地羯羅經略疏 (No. 2227_ 圓仁撰 ) in Vol. 61

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T2227_.61.0401a01: 示教利喜者。是其例也。又釋。上兩句。
T2227_.61.0401a02: 求法人。下一句。説必與法。故云爲樂大
T2227_.61.0401a03: 法乃至求離慳悋也。二十三曾從師入大曼
T2227_.61.0401a04: 荼羅。受潅頂法。復爲先師嘆徳者。讃
T2227_.61.0401a05: 嘆之辭。在文可見。瞿醯亦同云普誦眞言
T2227_.61.0401a06: 及持都法。先蒙阿闍梨及與傳法二種潅
T2227_.61.0401a07: 。意義亦同也云云瞿醯中。亦云處衆無畏
T2227_.61.0401a08: 若准今文。應辯才無礙等攝。又云普學
T2227_.61.0401a09: 密眞言。明一切曼荼羅法。善知分量。准
T2227_.61.0401a10: 今經者。善解妙義等攝也。又云及知弟子
T2227_.61.0401a11: 好惡之相。若准今文。具大慈悲愍衆生
T2227_.61.0401a12: 等句攝也。憐愍衆生。必可知差別性。故
T2227_.61.0401a13: 彼經更有多文師位相。而意不前諸
T2227_.61.0401a14: 也。諸教法中。亦明阿闍梨相。隨宜廣略
T2227_.61.0401a15: 開合不同。准例可
T2227_.61.0401a16: 經。若依此者所受眞言下至終不獲果 釋
T2227_.61.0401a17: 曰。二明阿闍梨之由。分爲二。初明
T2227_.61.0401a18: 阿闍梨之由。後明結勸也。就初亦二。初明
T2227_.61.0401a19: 所受眞言速成就故須依。二明授與歸依之
T2227_.61.0401a20: 處故須依。此即初也。眞言祕教。是三世諸
T2227_.61.0401a21: 佛要誓之法。佛佛相付。不妄宣傳。而内懷
T2227_.61.0401a22: 慢。外不師。檀誦眞言。望佛加被故。天
T2227_.61.0401a23: 神嗔忿。地祇蚩災。又眞言法則。其事繁多。
T2227_.61.0401a24: 若闕法則。事不成辨。若不辨者。謗法犯
T2227_.61.0401a25: 重。無出斯。是故徒施功勞。終不果。
T2227_.61.0401a26: 若隨傳教師親受祕教時。都無此等失。故
T2227_.61.0401a27: 速得成就也。擅字。視戰反。專也云云
T2227_.61.0401a28: 經。夫弟子恭侍阿闍梨猶如三寶及菩薩
T2227_.61.0401a29: 等 釋曰。二明授與歸依之處故須之。
T2227_.61.0401b01: 亦爲二。初明恭侍。後正明恭侍所以。此即
T2227_.61.0401b02: 初也
T2227_.61.0401b03: 經。何以故下至正等菩提 釋曰。二正明
T2227_.61.0401b04: 恭侍所以也。能授三句故須恭侍。大菩提
T2227_.61.0401b05: 心爲歸依處。若不住大菩提心。一切所
T2227_.61.0401b06: 作。即爲顛倒。若得安處。世出世法。堅固不
T2227_.61.0401b07: 動。而不魔之所擾亂。故云歸依處也。
T2227_.61.0401b08: 諸善事而爲首因者。是大悲句。若無
T2227_.61.0401b09: 悲水。諸善法牙。無出生。諸佛菩薩。從
T2227_.61.0401b10: 起者。此之謂也。故云善事首因。次現世
T2227_.61.0401b11: 安樂當來獲果等者。是究竟句也。若得方便
T2227_.61.0401b12: 。雖究竟。而於一切法。得安樂
T2227_.61.0401b13: 。故云現世安樂安樂性者。謂中道實相
T2227_.61.0401b14: 本不生也。於本不生際。顯現法界大曼荼
T2227_.61.0401b15: 。故云當來獲果也。諸三乘教。經歴三大
T2227_.61.0401b16: 阿僧祇劫。修因得果。今此祕教不爾。或現
T2227_.61.0401b17: 身得證。或異生得成。而不三無數劫
T2227_.61.0401b18: 滿。故云當嗣不久而得無上正等菩提也。
T2227_.61.0401b19: 然於成佛二種義。謂凡位成佛。聖位成
T2227_.61.0401b20: 佛。言凡位成佛者。若得如來智慧。雖
T2227_.61.0401b21: 。依正二報。隨解融通。於一一微塵。具
T2227_.61.0401b22: 十方三世。於一一身分。具見法界相好
T2227_.61.0401b23: 凡夫依報。從本以來。遍法界之依。愚縛正
T2227_.61.0401b24: 報。法然道理等虚空之正。由縁不
T2227_.61.0401b25: 顯現。今依如來三密加持。此身法界依正始
T2227_.61.0401b26: 漸顯現。將似聖位毘盧遮那。但以凡情麁
T2227_.61.0401b27: 覩見。唯佛能見是爲凡位成佛
T2227_.61.0401b28: 也。故大興善寺和尚云。諸法無定性。爲
T2227_.61.0401b29: 之所轉。若三密解起。此凡夫之身。轉爲
T2227_.61.0401c01: 來身。此身之外無別佛身。故五字陀羅尼云。
T2227_.61.0401c02: 即於凡夫身。現成就佛身。應以爲證也。次
T2227_.61.0401c03: 精進無懈。晝夜修習。斷除惑障。彌増顯現
T2227_.61.0401c04: 依正二報。互相融通。神力自在。上聖下凡。亦
T2227_.61.0401c05: 同得之。爲聖位成佛云云
T2227_.61.0401c06: 經。以是義故敬之如佛下至無有懈怠 釋
T2227_.61.0401c07: 曰。二明結勸也。亦分爲二。初明勸敬
T2227_.61.0401c08: 。後明勸勤持。是即初也
T2227_.61.0401c09: 經。勸持不闕下至必無得疑 釋曰。二明
T2227_.61.0401c10: 結勸。如文可悉也
T2227_.61.0401c11: 蘇悉地羯羅經略疏卷第一
T2227_.61.0401c12:   元慶八年七月一日於元慶寺寫得
T2227_.61.0401c13:  傳燈大法師位最圓 
T2227_.61.0401c14:
T2227_.61.0401c15:
T2227_.61.0401c16:
T2227_.61.0401c17: 蘇悉地羯羅經略疏卷第二
T2227_.61.0401c18:   分別持誦相品第三
T2227_.61.0401c19: 持誦者。謂持誦眞言也。龍樹云。念力
T2227_.61.0401c20: 故。持不忘故。誦金剛頂云。有四種念誦。謂
T2227_.61.0401c21: 一音聲念誦。二金剛念誦。合口動舌默誦是
T2227_.61.0401c22: 也。三三摩地念誦。心念是也。四眞實念誦。
T2227_.61.0401c23: 字義修行是也。由此四種念誦力故。滅
T2227_.61.0401c24: 一切罪障苦厄。成就一切功徳。今依四種
T2227_.61.0401c25: 誦眞言。故云持誦也。言相者。謂持
T2227_.61.0401c26: 誦眞言成就行相。行相衆多故云分別。今此
T2227_.61.0401c27: 品。正説誦眞言人之成就行相。故云
T2227_.61.0401c28: 別持誦相品
T2227_.61.0401c29: 經。復次我今説持誦眞言成就行相。釋曰。
T2227_.61.0402a01: 今此一品。是大段第二。答能持誦之人。而
T2227_.61.0402a02: 三段中。第二明持誦人成就行相。即答
T2227_.61.0402a03: 前問云何成就者弟子。於此一問而有
T2227_.61.0402a04: 。一問持誦者成就行相。二問持誦者同
T2227_.61.0402a05: 。今此品答初持誦者成就行相。於中爲
T2227_.61.0402a06: 二。初明標説。後正明成就行相。此即初也。
T2227_.61.0402a07: 眞言而行相不如法者。不速得
T2227_.61.0402a08: 。是故標云我今説持誦眞言成就行相也。
T2227_.61.0402a09: 經。當須三業内外清淨 釋曰。下至品末。二
T2227_.61.0402a10: 正明持誦者成就行相。於中有三十行相
T2227_.61.0402a11: 初内外清淨。二心不散亂。三曾無間斷。常
T2227_.61.0402a12: 智慧。四純行一法。成就衆事。五離
T2227_.61.0402a13: 。六所出言詞無滯礙。七處衆無畏。八
T2227_.61.0402a14: 所作皆辨。九常行慈忍。十離諸諂誑。十一
T2227_.61.0402a15: 諸疾病。十二常行實語。十三善解法事
T2227_.61.0402a16: 謂能解眞言法事次第等也。十四年歳少壯。
T2227_.61.0402a17: 若年老者。無三種味。事難成故。十五諸根
T2227_.61.0402a18: 身分。皆悉圓滿。若根不具。昔業尚重於現
T2227_.61.0402a19: 世事。亦多障礙。事難就故。十六於三寶
T2227_.61.0402a20: 常起敬信。謂於同體敬信也。十七
T2227_.61.0402a21: 習大乘微妙經典。十八諸善功徳無退
T2227_.61.0402a22: 也。文中云此之人速得成就者。意明
T2227_.61.0402a23: 結歸。若准義者。於一一相結。此説今從
T2227_.61.0402a24: 總略故一處説。下亦例然。十九於諸菩薩及
T2227_.61.0402a25: 以眞言。常起恭敬。謂於別體而起恭敬。於
T2227_.61.0402a26: 中略佛故云及也。二十於有情大慈
T2227_.61.0402a27: 。前約忍慈。今約慈悲。以爲異也。二十
T2227_.61.0402a28: 一常樂寂靜。不衆中。二十二恆行實語
T2227_.61.0402a29: 作意護淨。以眞言實語。謂持誦諸眞
T2227_.61.0402b01: 。觸類加護淨也。二十三若聞執金剛菩
T2227_.61.0402b02: 薩威力自在。心生諦信。歡喜樂此人信
T2227_.61.0402b03: 。眞實甚深故。生信樂聞。是故速得成就
T2227_.61.0402b04: 也。二十四少欲知足。二十五誦持眞言。念
T2227_.61.0402b05: 所求事。晝夜不絶。二十六初聞眞言經法
T2227_.61.0402b06: 則身毛竪。心懷誦躍。生大歡喜。由機内動
T2227_.61.0402b07: 毛竪外現故。速得成就也。二十七夢中自
T2227_.61.0402b08: 悉地。如經所説。聖加在近。故夢如經也。
T2227_.61.0402b09: 二十八心樂寂靜。不衆居。前約心樂。今
T2227_.61.0402b10: 身亦不居也。二十九常於阿闍梨所
T2227_.61.0402b11: 重如佛。若輕能授人。所受法無驗。故敬如
T2227_.61.0402b12: 佛也。三十持誦眞言。久無効驗。不
T2227_.61.0402b13: 。倍増廣願。轉加精進。以成爲限。謂其
T2227_.61.0402b14: 心強剛。不身命。諸天加威。賢聖増護。故
T2227_.61.0402b15: 速得成就。此諸行相。一一解釋云云問。是諸
T2227_.61.0402b16: 行相。爲一人具。爲當多人具耶。答。爲一人
T2227_.61.0402b17: 。亦應多人具也。問。兩具其趣如何。答。若
T2227_.61.0402b18: 聖人具衆徳相。以爲難。若凡人備一二
T2227_.61.0402b19: 。尚爲易。何況衆相。是爲兩具之意也。
T2227_.61.0402b20: 問。若爾者但只聖人應悉地成就之行。凡
T2227_.61.0402b21: 人無分。答。若於凡人只有一兩。而於
T2227_.61.0402b22: 地修行亦得。問。有一兩相。若許修習成
T2227_.61.0402b23: 者。相違瞿醯簡擇弟子。云
T2227_.61.0402b24: 。諂曲猛害。恆麁惡語。撥無因果。常樂
T2227_.61.0402b25: 癡我慢。無智多言。下賎家生。乃至復無
T2227_.61.0402b26: 。外相不順。内無徳行。其諸弟子。若有
T2227_.61.0402b27: 。必應遠離。今何故只有一兩善相。多有
T2227_.61.0402b28: 諸惡行相。而許習成就行耶。答。彼文且
T2227_.61.0402b29: 大分簡擇。然非一兩善相。而有
T2227_.61.0402c01: 故。彼文説諸善相竟。云足如是之
T2227_.61.0402c02: 弟子甚難得。是故但於三寶敬信
T2227_.61.0402c03: 。深樂大乘。復求福徳。應當攝受。假使身
T2227_.61.0402c04: 善相。及内無徳。亦應。文意可
T2227_.61.0402c05:
T2227_.61.0402c06:   分別同伴品第四
T2227_.61.0402c07: 言同者。心・事與行者異故云同。故文
T2227_.61.0402c08: 云。善知行者所須次第。不言教。隨
T2227_.61.0402c09: 。知時即送。具如此者爲勝同伴。又云。所
T2227_.61.0402c10: 持眞言與行者同。兼明結界護身等法。得
T2227_.61.0402c11: 是伴。則速成就等也。言伴者。即謂伴類。
T2227_.61.0402c12: 行者伴類故。然於同伴具相・闕相及以展
T2227_.61.0402c13: 轉。種種不同。今此一品。分別如是伴侶之
T2227_.61.0402c14: 。故云分別同伴品
T2227_.61.0402c15: 經。復次當説同伴者相 釋曰。從此以下。大
T2227_.61.0402c16: 段第二。答能持誦之人。而有三段中。第三
T2227_.61.0402c17: 持誦同伴相。即答云何成就者弟子也。
T2227_.61.0402c18: 此一問而有二意。一問持誦者成就行
T2227_.61.0402c19: 。即前品答了。今此品。答持誦者同伴相
T2227_.61.0402c20: 也。就文分爲二。初明標説。後明正説。同伴
T2227_.61.0402c21: 者相此即初也
T2227_.61.0402c22: 經。福徳莊嚴下至亦不太白 釋曰。從
T2227_.61.0402c23: 以下。二明正説同伴者相。分文爲三。初明
T2227_.61.0402c24: 具相同伴相。次明闕相同伴相。三明展轉同
T2227_.61.0402c25: 伴相。是即初也。此亦爲二。初明正説同伴
T2227_.61.0402c26: 。後若有如前人種種下。二明總結。此即初
T2227_.61.0402c27: 也。亦分爲二。初明内相。次餘忍諸苦下。二
T2227_.61.0402c28: 外相。此即初也。言内相者。自性三業。不
T2227_.61.0402c29: 他教。内自得故。亦分爲二。初正説内相
T2227_.61.0403a01: 後明結示。此即初也。相略有十七。一福徳
T2227_.61.0403a02: 莊嚴。二貴族生種。三常樂正法。不非法
T2227_.61.0403a03: 四懷深信。五離諸恐怖。六精進不退。七奉
T2227_.61.0403a04: 行尊教。八常作實語。九諸根圓滿。十身無
T2227_.61.0403a05: 疾病。不過太長及太短。不太肥。不
T2227_.61.0403a06: 。是爲十一及十五太黒・白。合爲
T2227_.61.0403a07: 。具釋其相云云
T2227_.61.0403a08: 經。離此陋疾福徳同伴 釋曰。此即二明
T2227_.61.0403a09:
T2227_.61.0403a10: 經。餘忍諸苦下至説爲勝伴 釋曰。二明
T2227_.61.0403a11: 外相也。言外相者。隨他成性故爲外相
T2227_.61.0403a12: 教即他也。略有二十二相。一餘忍諸苦。二
T2227_.61.0403a13: 善解眞言印等。於此文中。有眞言及印。供
T2227_.61.0403a14: 養次第。諸餘法則。四種差別。准文可知。三
T2227_.61.0403a15: 常修梵行。四順忍諸事。五出言和雅。令
T2227_.61.0403a16: 聞。六離諸我慢。強記不忘。七有教奉行
T2227_.61.0403a17: 相推詫。八多聞智慧。九慈心無恚。十常
T2227_.61.0403a18: 布施。十一善解分別明王眞言。常須
T2227_.61.0403a19: 。十二所持眞言與行者同。兼明結界護
T2227_.61.0403a20: 身等法。次文即是結示。下亦例爾也。十三
T2227_.61.0403a21: 三業調善。十四曾於師所曼荼羅。十五
T2227_.61.0403a22: 依佛教。不小法。十六善知行者所須
T2227_.61.0403a23: 次第。知時即送。十七身意賢善。心無憂惱
T2227_.61.0403a24: 十八決定堅固。終不退心。十九於多財利
T2227_.61.0403a25: 貪著謂少欲知足也。二十若欲
T2227_.61.0403a26: 諸餘等藥。不聖戒也。成就藥等。而有
T2227_.61.0403a27: 多種。謂息災。増益。降伏。除前二種所餘
T2227_.61.0403a28: 降伏。是爲餘等。此意趣多故云等也。於
T2227_.61.0403a29: 成就強縁而不戒。戒謂十善性戒。
T2227_.61.0403b01: 有佛無佛。常在世間。不受不受。持即成
T2227_.61.0403b02: 善。犯必成罪。故云自然聖戒。又復性戒名
T2227_.61.0403b03: 自然。祕教重禁。以爲聖戒云云今文意
T2227_.61.0403b04: 云。雖瞋相應降伏惡衆生。而内懷慈悲
T2227_.61.0403b05: 堅持諸佛戒。故云不捨等也。若不知祕
T2227_.61.0403b06: 密意者。見作生怖。起厭離心。具徳勝伴。
T2227_.61.0403b07: 此心。故云心無捨離也。二十一於
T2227_.61.0403b08: 者處窺求。二十二不離行者。然於
T2227_.61.0403b09: 此中三不捨離。在文可見。更不分也。
T2227_.61.0403b10: 淹字於炎反久也。又淹留也。滯稽久也
T2227_.61.0403b11: 經。若有如前種種徳行堪能成就最上勝事
T2227_.61.0403b12:  釋曰。二明總結。文意可知。深祕釋云云
T2227_.61.0403b13: 經。縱無前徳但明眞言成就法則下至智慧
T2227_.61.0403b14: 高明 釋曰。二明相同伴相。分文爲二。
T2227_.61.0403b15: 初正明相同伴相。次爲欲成就下。二明
T2227_.61.0403b16: 同伴助成也。初亦爲二。初正明伴相。後結
T2227_.61.0403b17: 示也。初明伴相。亦爲二相。初智慧相。後福
T2227_.61.0403b18: 徳相。此即初也。若以有智故有時。
T2227_.61.0403b19: 理教誨。令法圓滿。有忘失時。助作
T2227_.61.0403b20: 。故許以爲勝伴也。明知法則。善解曼荼
T2227_.61.0403b21: 。故云智慧高明也。又非但明解前兩種
T2227_.61.0403b22: 。兼達三乘一乘。故云智慧高明
T2227_.61.0403b23: 經。復加福徳勝持誦者 釋曰。二明福徳相
T2227_.61.0403b24: 也。若無福相。而於時時作灌頂及以護
T2227_.61.0403b25: 。設備香花等。不成辨。故許此相
T2227_.61.0403b26: 以爲勝伴。文旨可知也
T2227_.61.0403b27: 經。如是之伴亦能成就最上勝事 釋曰。二
T2227_.61.0403b28: 結示
T2227_.61.0403b29: 經。爲欲成就最上事故下至竝須助作 釋
T2227_.61.0403c01: 曰。二明同伴助成。分文爲二。初明福智各
T2227_.61.0403c02: 助成相。次行者毎日下。二明福智共助成相
T2227_.61.0403c03: 初亦分爲二。初明福智各助成相。後明
T2227_.61.0403c04: 結示也。初亦分爲二。初明福相助成。後明
T2227_.61.0403c05: 智相助成。是即初也。爲持誦者最上事
T2227_.61.0403c06: 速成就故。廣修福善。故云而作灌頂及護
T2227_.61.0403c07: 也。隨時必有備香花等事皆助作。
T2227_.61.0403c08: 或諸方難。依次簡擇擁護拒之或助辨所有
T2227_.61.0403c09: 一切諸事。故云隨時所辨等更檢
T2227_.61.0403c10: 經。非直助修如前等事下至勿法事有闕
T2227_.61.0403c11: 二明智相助成亦爲二。初明成虧失。後
T2227_.61.0403c12: 開釋事事。此即初也
T2227_.61.0403c13: 經。乃至事事下至諸行因縁 釋曰。二開
T2227_.61.0403c14: 釋事。如文可
T2227_.61.0403c15: 經。具如是者最爲勝伴 釋曰。二明結示
T2227_.61.0403c16:
T2227_.61.0403c17: 經。行者毎日持誦之時下至使令周備 釋
T2227_.61.0403c18: 曰。二明福智共助成相。於中爲二。初明
T2227_.61.0403c19: 成持誦之時使令圓備。次其伴常須持誦供
T2227_.61.0403c20: 養下二明廣修諸善滿行者願。此即初也。
T2227_.61.0403c21: 此爲二。初明補持誦時失使令周備
T2227_.61.0403c22: 次行者持誦欲了下。二明作持誦了時忘
T2227_.61.0403c23: 也。就初亦二。初明持誦之時助作之相
T2227_.61.0403c24: 二明就藥法之時助作之相。此即初也。
T2227_.61.0403c25: 毎日持誦之時等者。設使扇底迦等持誦
T2227_.61.0403c26: 之時。及其事中。若有忘失時。其伴相助作
T2227_.61.0403c27: 之也
T2227_.61.0403c28: 經。若欲説成就藥法之時下至終不廢忘 釋
T2227_.61.0403c29: 曰。二明藥法時助作之相也。成就藥法
T2227_.61.0404a01: 等謂仙藥眼藥等。其助成就之人護其物
T2227_.61.0404a02: 故。常在其處。以毛按之。或以眼觀。或以
T2227_.61.0404a03: 草幹等之。徐徐持誦中聞。數數光顯其
T2227_.61.0404a04: 。令其藥物必得成就。故云以手而按等
T2227_.61.0404a05: 經。行者持誦欲了下至應助作之 釋曰。二
T2227_.61.0404a06: 作持誦了時忘處也。行者念誦既疲
T2227_.61.0404a07: 勞故。結撥遣印。誦奉請呪。結奉請印。誦
T2227_.61.0404a08: 撥遣呪。或抱珠置珠。互作忘錯。或於供養
T2227_.61.0404a09: 賛歎等種種諸事。皆有錯誤。彼助成人。看
T2227_.61.0404a10: 其忘處。爲助作之。是故云也
T2227_.61.0404a11: 經 其伴常須持誦供養下至唯共伴語 釋
T2227_.61.0404a12: 曰。二明廣修諸善滿行者願也。持念眞
T2227_.61.0404a13: 。供養冥顯一切凡聖。及造塔印佛。堅
T2227_.61.0404a14: 禁戒。讀誦經典。三業所修一切諸善。咸皆
T2227_.61.0404a15: 向修眞言者。令滿其願。故云其伴常須
T2227_.61.0404a16: 持誦等也。持眞言者。於所修内外一切諸
T2227_.61.0404a17: 。若有受其同伴者。唯共伴語。所
T2227_.61.0404a18: 伴者。謂第三伴。非他人。若他共語。於
T2227_.61.0404a19: 修法而無驗。故但與伴語也。故下品云。
T2227_.61.0404a20: 亦不外諸人談語。唯共伴語。當念誦時。
T2227_.61.0404a21: 縱是同伴亦不與語。唯除餘時。自
T2227_.61.0404a22: 伴語。文意准知。深祕釋云云
T2227_.61.0404a23: 經。若欲成就最勝事故更許一伴展轉合語
T2227_.61.0404a24:  釋曰。以下第三明展轉同伴。又分爲三。
T2227_.61.0404a25: 初明勝事故更許一伴。二明行者同伴
T2227_.61.0404a26: 同簡擇食物。三明結示。此即初也。持誦者。
T2227_.61.0404a27: 若喫所制物。諸天捨離。神驗難得。故同伴
T2227_.61.0404a28: 者亦所食同。是食法。通上二種同伴者
T2227_.61.0404a29: 云云
T2227_.61.0404b01: 經。行者所食如依法制者 如下持誦品説
T2227_.61.0404b02: 葱蒜蘿菔。油麻酒酢。及餘一切諸
T2227_.61.0404b03: 。米粉豆餅。并蒸畢豆。及油麻餅。并作
T2227_.61.0404b04: 團食。皆不喫。一切毘那夜迦所愛之食。
T2227_.61.0404b05: 及供養殘食油麻粳米豆粥。及以乳粥。所
T2227_.61.0404b06: 驀食。或被觸食。皆不食。又大神
T2227_.61.0404b07: 力陀羅尼經云。護三業淨。有二種護。何等
T2227_.61.0404b08: 二。一外護。二内護。言外護者。不
T2227_.61.0404b09: 我世尊殘食。不一切賢聖殘食。不
T2227_.61.0404b10: 一切鬼神殘食。不師僧父母殘食
T2227_.61.0404b11: 一切衆人殘食。又不國王官
T2227_.61.0404b12: 人殘食。不衆人器而食。亦不
T2227_.61.0404b13: 毘那夜迦鬼魔之食。毘那夜迦食者。若麺
T2227_.61.0404b14: 物蒸煮燒熟歡喜團等。皆不食。若食
T2227_.61.0404b15: 。於三昧力成就。若一切人畜生産
T2227_.61.0404b16: 處。不往到。亦不食。諸死亡家。十惡
T2227_.61.0404b17: 家。沽酒家。五辛家。埋死人家。賣凶具家。
T2227_.61.0404b18: 不淨人家。婬女家。造經像家。皆不往。亦
T2227_.61.0404b19: 食。諸不淨人。看他産人。捉死屍人。
T2227_.61.0404b20: 割衆生身肉之人。如是等人。皆不
T2227_.61.0404b21: 身相觸。亦勿交往。此名外護清淨之法
T2227_.61.0404b22: 云云諸教法中。如是等制。其類繁多。但教
T2227_.61.0404b23: 制。隨事不同。各隨其制。亦是依法制
T2227_.61.0404b24: 也。文中如字隨也。行者所食隨教制。是
T2227_.61.0404b25: 故云也
T2227_.61.0404b26: 經。具如是者下至勝事同伴 釋曰。三明
T2227_.61.0404b27: 結示也。亦分爲二。初明示同伴。後結
T2227_.61.0404b28: 福徳。此即初也
T2227_.61.0404b29: 經。第三同伴下至如前説 釋曰。二結
T2227_.61.0404c01: 第三同伴。福徳亦然。相望初二。以爲第三
T2227_.61.0404c02: 意亦可悉。深祕釋云云問。於聖教中。説
T2227_.61.0404c03: 知識。而有三種。謂外護。同行。教授。今此所
T2227_.61.0404c04: 説同伴者。是爲何等善知識耶。答。今經所
T2227_.61.0404c05: 説。不一隅。該攝三種。倶爲同伴也。問。
T2227_.61.0404c06: 若爾者。此品所演而有三種同伴。謂具相。
T2227_.61.0404c07: 闕相。展轉。何等是爲外護等耶。答。於今三
T2227_.61.0404c08: 而具外護等三。問。其一具三者。其道理
T2227_.61.0404c09: 如何。答。今此同伴者。能營理所須。亦更相
T2227_.61.0404c10: 策發。兼指授所闕。是故一具彼三也。故説
T2227_.61.0404c11: 具相同伴。文云。善知行者所須次第。不
T2227_.61.0404c12: 言教。隨所求。知時即送。此即營理所須
T2227_.61.0404c13: 外護義也。又云。善解分別明王眞言。常須
T2227_.61.0404c14: 念誦。所持眞言與行者同。兼明結果護身
T2227_.61.0404c15: 等法。得是伴。則速成就。此即更相策發
T2227_.61.0404c16: 同行義也。又云。善解眞言印曼荼羅供養次
T2227_.61.0404c17: 第諸餘法則。又云。若欲就諸餘等藥。爲
T2227_.61.0404c18: 強縁。此即有教授義也。問。約具相同
T2227_.61.0404c19: 。其義且爾。然於闕相及以展轉。其理如
T2227_.61.0404c20: 何。答。約闕相同伴。亦有文義也。其文云。其
T2227_.61.0404c21: 福徳伴。半月半月與持誦者而作灌頂及以
T2227_.61.0404c22: 呼摩。隨時所辨香花燃燈。乃至云所爲
T2227_.61.0404c23: 竝須助作。此即外護文義也。又云。行者毎
T2227_.61.0404c24: 日持誦之時。及所行事時。有時忘失。其福徳
T2227_.61.0404c25: 伴。隨所見處。相助作之。使令周備。此即同
T2227_.61.0404c26: 行策發義也。又云。若誦持者有虧失。其
T2227_.61.0404c27: 福徳伴。依於經法。以理教誨。勿法有關。此
T2227_.61.0404c28: 是教授義也。展轉同伴文云。第三同伴。福徳
T2227_.61.0404c29: 亦然。一如前説。當知。此伴如前亦具三種
T2227_.61.0405a01: 也。又問。今如所説。若不一切毘那
T2227_.61.0405a02: 夜迦所愛之食者。何故彼儀軌云。其所獻食。
T2227_.61.0405a03: 必須自食始得氣力。豈不失悉地法耶。
T2227_.61.0405a04: 答。此義至下品當解釋
T2227_.61.0405a05: 擇處品第五 
T2227_.61.0405a06: 擇者謂簡擇也。處者謂方處也。上諸品中。既
T2227_.61.0405a07: 所持法及修行人已。若不勝處。焉得
T2227_.61.0405a08: 速成就。於彼方處而有多種。又約三部等
T2227_.61.0405a09: 別處所。故云擇處品
T2227_.61.0405a10: 經。復次演説持誦眞言成就處者 釋曰。今
T2227_.61.0405a11: 此一品。是大段第二明持誦之方處。即答
T2227_.61.0405a12: 云何方所爲勝處問意也。分文爲三。初明
T2227_.61.0405a13: 標説。二明廣説方處。三明三部等
T2227_.61.0405a14: 處所。是即初也。若欲持誦速得悉地者。應
T2227_.61.0405a15: 方處。是故次説成就處
T2227_.61.0405a16: 經。住何方地速得成就 釋曰。從此以下。二
T2227_.61.0405a17: 廣説方處。分文亦二。初欲説而徴起。
T2227_.61.0405a18: 後廣説方處。此即初也。如來成道降魔處等
T2227_.61.0405a19: 以爲地也。故經文云佛轉法輪處。佛涅槃
T2227_.61.0405a20: 處等。復佛經行所至之國。以爲方也。故文
T2227_.61.0405a21: 云。或佛經行所至之國。如是之方。速得
T2227_.61.0405a22: 。若依此義。方廣地狹。又方必有地。地必
T2227_.61.0405a23: 方故方地。故經文云尼連禪河其地
T2227_.61.0405a24: 方所速得成就
T2227_.61.0405a25: 經。佛所得道下至一一廣明 釋曰。二明
T2227_.61.0405a26: 廣説方處也。文亦爲二。初廣説方處也。次
T2227_.61.0405a27: 既得如是上妙處所下。二明擇地中穢惡
T2227_.61.0405a28: 此即初也。初説方處。略有三十七勝處。初
T2227_.61.0405a29: 謂佛所道降四魔處。然此得道降魔是
T2227_.61.0405b01: 二相而不異處。故以爲一勝處。又尼連
T2227_.61.0405b02: 禪河在菩提樹邊故爲一處。故中阿含五
T2227_.61.0405b03: 十六羅摩經云。佛在鹿母堂。告諸比丘。有
T2227_.61.0405b04: 二種求。一者聖求。二非聖求。聖求者。安隱涅
T2227_.61.0405b05: 槃。我爲童子時。年始十九。往阿羅羅迦摩
T2227_.61.0405b06: 羅所。問言。依汝法梵行可不。答言。無
T2227_.61.0405b07: 不可。云何此法自知證。仙言。我度識處
T2227_.61.0405b08: 無所有處。即往遠離處。修證得已。更往
T2227_.61.0405b09: 。述己所得。仙問。汝已證無所有處耶。我
T2227_.61.0405b10: 之所得汝亦得耶。即共領衆。又自念。此法
T2227_.61.0405b11: 智慧涅槃。寧可更求安隱處
T2227_.61.0405b12: 耶。是故更往欝陀羅羅摩子所云。我欲
T2227_.61.0405b13: 汝法中。彼答不可。問曰。知自證耶。
T2227_.61.0405b14: 答。我度無所有處非想定。我久證得。便
T2227_.61.0405b15: 得之。乃至領衆等。復念言。此法不
T2227_.61.0405b16: 。即往象頭山鞸羅梵志村尼連禪河邊。誓
T2227_.61.0405b17: 起。即得無上安隱涅槃。道品成就。四智
T2227_.61.0405b18: 具足。法花云。如來爲太子時。出於釋城。去
T2227_.61.0405b19: 伽耶城遠坐於道場。得阿耨多羅三
T2227_.61.0405b20: 藐三菩提。言伽耶者。山名。即象頭山。城
T2227_.61.0405b21: 此山。故名伽耶城也。彼經既云尼連
T2227_.61.0405b22: 禪河邊。誓不起。即得涅槃。道品成就。四智
T2227_.61.0405b23: 具足。故云尼連禪河與菩提樹竝是一處
T2227_.61.0405b24: 也。法花意。亦准知之。言沂岸者。沂魚衣反。
T2227_.61.0405b25: 淮沂也。沂水出泰山。蓋懸也。岸魚韓反。水
T2227_.61.0405b26: 涯泗而高曰岸也。涯後而水深者爲
T2227_.61.0405b27: 也。意云。彼尼連禪河。猶如此間沂水高岸
T2227_.61.0405b28: 而無諸難。速得悉地。衆魔不障。所求
T2227_.61.0405b29: 成就。故爲勝也。二佛轉法輪處。三佛
T2227_.61.0405c01: 涅槃處。四佛所生處。皆是大威徳諸天常所
T2227_.61.0405c02: 護持。故法驗易成也。一行和尚云。若人已
T2227_.61.0405c03: 菩提心。即是諸佛生地。亦是得道。轉法
T2227_.61.0405c04: 輪。般涅槃處。亦是久住其中。以四威儀
T2227_.61.0405c05: 衆生之處。雖祕藏。但得三乘共行
T2227_.61.0405c06: 。亦名吉祥。謂觀察性空無相無作。無
T2227_.61.0405c07: 我人衆生壽者。此是二乘成道入涅槃處。亦
T2227_.61.0405c08: 是種種本生。經菩薩棄捨身命。學波羅蜜
T2227_.61.0405c09: 處。皆可中作曼荼羅。復次自謂已得
T2227_.61.0405c10: 。生滅度想。是聲聞辟支佛所遊地分。若
T2227_.61.0405c11: 一向求菩提。即應治此中
T2227_.61.0405c12: 作悲生曼荼羅也。五佛所説勝處。謂如仙人
T2227_.61.0405c13: 住山世尊記説。於中易所道之類是也。
T2227_.61.0405c14: 六菩薩所説勝處。七乃至十四。佛八大塔。
T2227_.61.0405c15: 八塔者。謂安置佛舍利塔也。若准付法
T2227_.61.0405c16: 藏分法。先爲三分。謂人・天・海。人中一分。復
T2227_.61.0405c17: 分爲八。阿含亦爾。故長阿含云。佛涅槃後。
T2227_.61.0405c18: &T025632;尸國諸末羅衆。波波國諸末梨衆。遮羅國
T2227_.61.0405c19: 諸跋離衆。摩伽陀國諸拘梨民衆。毘提國諸
T2227_.61.0405c20: 波羅門衆。迦維羅國諸釋種衆。毘舍離國諸
T2227_.61.0405c21: 離車衆。摩竭國阿闍世王衆。於&T025632;尸城
T2227_.61.0405c22: 舍利分。乃至彼城王不分付。時香姓
T2227_.61.0405c23: 婆羅門。而喩衆人。即分舍利。以爲八分。瓶
T2227_.61.0405c24: 塔第九。灰塔第十。生存時髮。天持上天。起
T2227_.61.0405c25: 塔供養。有餘灰者。畢鉢羅樹人。起塔供
T2227_.61.0405c26: 養。諸國各於本國塔。而今此經。且明
T2227_.61.0405c27: 界八大塔處。以爲勝處。瓶灰兩塔。及出家
T2227_.61.0405c28: 塔等。亦是勝處。彼天及海是異界。故且不
T2227_.61.0405c29: 之。應是亦勝處也。大乘本生心地觀經
T2227_.61.0406a01: 第一云。又此光中。影現如來不可思議八大
T2227_.61.0406a02: 寶塔&T025632;娑羅國淨飯王宮生處寶塔。摩伽陀
T2227_.61.0406a03: 國伽耶城邊菩提樹下成佛寶塔。婆羅捺國
T2227_.61.0406a04: 鹿野園中初轉法輪人寶塔。舍衞國中給
T2227_.61.0406a05: 孤獨園與諸外道六月論議得一切智聲名
T2227_.61.0406a06: 寶塔。安達羅國曲女城邊昇忉利天母説
T2227_.61.0406a07: 法。共梵天王及天帝釋十二萬。從三十
T2227_.61.0406a08: 三天三道寶階閻浮時。神異寶塔。摩
T2227_.61.0406a09: 竭陀國王舍城邊耆闍崛山説大般若法花
T2227_.61.0406a10: 一乘心地經等大乘寶塔。毘舍離國菴羅衞
T2227_.61.0406a11: 林維摩長者不可思議現疾寶塔。&T025632;尸那國
T2227_.61.0406a12: 跋提河邊娑羅林中圓寂寶塔。如是八塔。大
T2227_.61.0406a13: 聖化儀人天有情所歸依處。供養恭敬爲
T2227_.61.0406a14: 佛因。如是音聲及諸塔影而於三世難思議
T2227_.61.0406a15: 事。悉皆影現大光明中。即偈頌曰。淨飯王宮
T2227_.61.0406a16: 生處塔。菩提樹下成佛塔。鹿野園中法輪塔。
T2227_.61.0406a17: 給孤獨園名稱塔。曲女城邊寶階塔。耆闍崛
T2227_.61.0406a18: 山般若塔。菴羅衞林維摩塔。娑羅林中圓寂
T2227_.61.0406a19: 塔。如是世尊八寶塔。諸天龍神常供養也。如
T2227_.61.0406a20: 來所現八箇大塔。亦是八塔。義意可知。義
T2227_.61.0406a21: 釋云。如西方八塔及三乘聖衆遺迹甚多。皆
T2227_.61.0406a22: 是大威徳諸天常所護持瞻禮。猶如般若經
T2227_.61.0406a23: 所在之處。諸小鬼輩不敢停留。故法驗易
T2227_.61.0406a24: 也。十五名山多諸林木花果泉水。彼義釋
T2227_.61.0406a25: 云。諸勝處中。最以山林上。雖重巖衆
T2227_.61.0406a26: 峯端嚴幽寂。若無花果流泉人所樂。則
T2227_.61.0406a27: 衆縁多闕。亦不堪任。故須種種名花甘
T2227_.61.0406a28: 。兼有清泉池。情所愛悦之處。則是佛所
T2227_.61.0406a29: 稱歎。可漫荼羅事業也。復次淨菩提心。
T2227_.61.0406b01: 住諦理。堅固不動。八方大風不震搖
T2227_.61.0406b02: 大悲方便花果。處處珍布。常流淨法。利
T2227_.61.0406b03: 衆生。最是佛所稱歎。好作曼荼羅處也。十
T2227_.61.0406b04: 六有蘭若。多諸花果。渠水交流也。十七有
T2227_.61.0406b05: 蘭若。多諸糜鹿。無人採捕。復無諸惡獸。麋
T2227_.61.0406b06: 莫悲反。鹿屬也。一曰老也。採倉宰反。取
T2227_.61.0406b07: 也。捕蒲布反。捕猶索之也。取也。熊
T2227_.61.0406b08: 弓反。獸似豕。山居冬蟄。其掌似人掌也。羆
T2227_.61.0406b09: 鄙宜反。似熊而黄白長頭高脚。猛憨多力。今
T2227_.61.0406b10: 文意。謂無此等類以爲勝處也。十八無
T2227_.61.0406b11: 復無大熱。其處宜人。十九山傍。二十山
T2227_.61.0406b12: 峯頂爲獨高臺。二十一山復如上三處。復
T2227_.61.0406b13: 流水以爲好處。二十二復有勝處。青草
T2227_.61.0406b14: 地。多諸樹花。中有其木。堪護摩。二
T2227_.61.0406b15: 十三安置舍利塔前。二十四於山中
T2227_.61.0406b16: 處。二十五四河邊。謂從阿那婆答多池
T2227_.61.0406b17: 流出四大河。池東面銀牛口流出殑伽河
T2227_.61.0406b18: 南面金象口流出信度河。西面瑠璃馬口流
T2227_.61.0406b19: 出縛芻河。北面頗胝師子口流出徒陀河
T2227_.61.0406b20: 大地菩薩以願力故。化爲彼池龍王。於
T2227_.61.0406b21: 潜宅。出清冷水。給繼瞻部州。故四河邊以
T2227_.61.0406b22: 勝處也。二十六有蘭若。種種林木茂飾
T2227_.61.0406b23: 嚴麗。無多人處。前蘭若處多諸花菓。今此
T2227_.61.0406b24: 蘭若雖花菓。而諸林木茂飾嚴麗。無
T2227_.61.0406b25: 處。以爲異也。二十七寒林烟不絶處。謂
T2227_.61.0406b26: 蘭若。更有&T040953;欝樹林。樹下寒冷。烟雲時
T2227_.61.0406b27: 時出現。而似靈跡。是爲寒林烟不絶處
T2227_.61.0406b28: 更檢二十八大河岸。是清潔之處故。二十九
T2227_.61.0406b29: 大池邊。謂清池沼多。有水生諸花。人與
T2227_.61.0406c01: 。咸所愛樂。三十往曾有多牛居處。義釋
T2227_.61.0406c02: 云。西方聚落。牧牛共在一處。去村或十里
T2227_.61.0406c03: 五里。既積多時。牛屎尿遍地重積。梵俗亦
T2227_.61.0406c04: 以爲淨。雖然須牛移去。若牧牛見在。亦不
T2227_.61.0406c05: 作也。三十一逈獨大樹之下。神靈所依。
T2227_.61.0406c06: 日影不轉。三十二多聚落一神祠處。亦是清
T2227_.61.0406c07: 潔故。三十三十字大路之邊。三十四龍池邊。
T2227_.61.0406c08: 三十五佛經行所至之國。三十六但有國土
T2227_.61.0406c09: 人民。信順恭敬三寶。弘揚正法。三十七有
T2227_.61.0406c10: 國土。多諸仁衆。皆具慈悲。恭敬三寶。及多
T2227_.61.0406c11: 仁慈國。諸天加護。地祗歡喜。是故於所修
T2227_.61.0406c12: 障礙。速得悉地。故爲勝地。如上所
T2227_.61.0406c13: 説諸勝處。若深祕釋云云
T2227_.61.0406c14: 經。既得如是上妙處所下至一一廣明 釋
T2227_.61.0406c15: 曰。二明簡擇地中穢惡瓦礫等物。瓦謂碎瓦。
T2227_.61.0406c16: 礫謂礫石。所言等者。謂除去破器髑髏毛髮
T2227_.61.0406c17: 糠糟灰炭刺骨朽木等。及蟲蟻蜣蜋毒螫之
T2227_.61.0406c18: 。等取如是故云等也。若依玉呬坦跢羅
T2227_.61.0406c19: 經更明地相者。謂於高下及有荊蕀碎髑
T2227_.61.0406c20: 髏片岸埆坎枯井枯池饒樹根及有
T2227_.61.0406c21: 蟲窠醎&T066586;炭灰饒石瓦礫自然乾土竝髮蟲
T2227_.61.0406c22: 饒如是等地應可遠離。於一切事諸曼荼羅
T2227_.61.0406c23: 平正地清淨潤澤離前過。於東北方
T2227_.61.0406c24: 其地少下。如是等處。作曼荼羅入爲
T2227_.61.0406c25: 。先掘其地。深量一肘。還以其土而填
T2227_.61.0406c26: 。土若餘勝。當知好處。必得成就。若反
T2227_.61.0406c27: 者。及有前過。即不作。若強作者。非
T2227_.61.0406c28: 成。亦損已身。復有其地。無前過
T2227_.61.0406c29: 周邊有水。速得成就。無水不吉。或有
T2227_.61.0407a01: 。地無前過。周邊有樹豐足。花果枝葉欝
T2227_.61.0407a02: 茂足有乳樹。作曼荼羅。亦爲吉祥地。具
T2227_.61.0407a03: 周匝有樹。近有流水。此地最勝。文意准
T2227_.61.0407a04: 知。曼荼羅品者。泛指諸教法。謂於諸眞言
T2227_.61.0407a05: 祕密教法。造作曼荼羅品類之中。一一廣
T2227_.61.0407a06: 去地中穢惡等。是故云曼荼羅品
T2227_.61.0407a07: 一一廣明
T2227_.61.0407a08: 經。如悉地法善須分別三部處所 釋曰從
T2227_.61.0407a09: 此以下。三明三部等別處所也。於
T2227_.61.0407a10: 中爲四。初分別三部處所。二明三法處所
T2227_.61.0407a11: 三明三法上中下成就處所。四明結示。此即
T2227_.61.0407a12: 初也。今依彼經此等文。於八大塔及大
T2227_.61.0407a13: 聖迹。應佛部中無能勝等諸勝上曼荼羅
T2227_.61.0407a14: 蓮池邊。應蓮花中部善住等諸勝上曼
T2227_.61.0407a15: 荼羅。於山頂上。應金剛部中辟縛等諸
T2227_.61.0407a16: 勝上曼荼羅。今略示旨。廣如餘文
T2227_.61.0407a17: 經。復須分別扇底迦法補瑟徴迦法阿毘遮
T2227_.61.0407a18: 嚕迦法 釋曰。二明三法處所。若作息災
T2227_.61.0407a19: 白色地作曼荼羅。若作増益。於赤黄地
T2227_.61.0407a20: 曼荼羅。若作降伏。於黒色地曼荼羅
T2227_.61.0407a21: 山頂上或牛居之處。或於制底。或有
T2227_.61.0407a22: 。有舍利者。如是等處。即作息災曼荼羅
T2227_.61.0407a23: 。於恒河邊。或於蓮池邊。或於坦禪上。或
T2227_.61.0407a24: 海邊。應増益曼荼羅事或在於其
T2227_.61.0407a25: 塚間。或於諸麽跢羅麻相或本云。或於
諸磨路羅天祠
或空
T2227_.61.0407a26: 閑處。或於空室。或於棄穢之處。應降伏
T2227_.61.0407a27: 曼荼羅事
T2227_.61.0407a28: 經。如是三法復須分別上中下成法 釋曰。
T2227_.61.0407a29: 三明三法上中下成就處所也。於八大塔及
T2227_.61.0407b01: 與聖迹。或意樂處。或於清淨之處。或於
T2227_.61.0407b02: 頂如是處。應上成就曼荼羅。於開敷蓮
T2227_.61.0407b03: 花池中鵝雁遊戲側近之處。應求財及餘
T2227_.61.0407b04: 富貴諸吉祥成就曼荼羅。於高山上。或於
T2227_.61.0407b05: 。或於山谷。或於山峯。或於巖窟。如是等
T2227_.61.0407b06: 處。爲成入修羅故。應下等金剛曼
T2227_.61.0407b07: 荼羅。於龍池邊。或於山峯。或於神廟。如
T2227_.61.0407b08: 之處。爲伏所著鬼魅之者。應金剛
T2227_.61.0407b09: 鉤曼荼羅。於大道衢上。或於制底。或執金
T2227_.61.0407b10: 剛前。如是等處。爲著毘那夜迦者
T2227_.61.0407b11: 故。應軍荼利忿怒曼荼羅。又下奉請成就
T2227_.61.0407b12: 品云。若上成就於山上作。若中成就於
T2227_.61.0407b13: 作。若下成就隨處而作。或與眞言相應
T2227_.61.0407b14: 處作。若不此處作。成就稍遲。於
T2227_.61.0407b15: 利骨制底之中。作一切内法眞言。皆
T2227_.61.0407b16: 。佛生處等八大制底。成就之中而最爲上。
T2227_.61.0407b17: 然於菩提道場一切難。能與成就相應。
T2227_.61.0407b18: 魔王尚於彼處其難。況餘諸類。是
T2227_.61.0407b19: 故一切眞言決定成就。凡是猛利成就於
T2227_.61.0407b20: 作。或於空室。或於一神獨居之廟。或逈
T2227_.61.0407b21: 獨樹下。或於河邊。當成就。若欲就女
T2227_.61.0407b22: 藥叉者。於林間作。若欲就龍王法。若
T2227_.61.0407b23: 泉邊作。若欲就富貴法者。於屋上
T2227_.61.0407b24: 作。若欲就使者法時。於諸人民集會處
T2227_.61.0407b25: 作。若欲就入諸穴。於窟中作。此是
T2227_.61.0407b26: 祕密分別成就之處。文意可
T2227_.61.0407b27: 經。即於是處隨心所宜淨塗灑掃作諸事業
T2227_.61.0407b28: 速得成就悉地之法 釋曰。四明結示也。
T2227_.61.0407b29: 三部三法上中下。各有所樂。隨其所欲
T2227_.61.0407c01: 諸事業。故云隨心所宜等也。或若不
T2227_.61.0407c02: 如上勝處。即應之處曼荼羅。難
T2227_.61.0407c03: 具足勝上之處。是故但於平正潤澤。於
T2227_.61.0407c04: 東北&T049271;側近水餘及有樹林意所樂處。離
T2227_.61.0407c05: 池邊。亦無障難。如是之處。作曼荼羅
T2227_.61.0407c06: 皆得成就。若於聖迹牛所居處。於巖崛中
T2227_.61.0407c07: 及山頂上。先所淨地。亦於屋上并與石上
T2227_.61.0407c08: 或制底邊。及於坦禪上諸江河邊。如是之處
T2227_.61.0407c09: 曼荼羅者。不地及以治打。勿
T2227_.61.0407c10: 高下等過。隨其地勢掃治灑水。手按其地
T2227_.61.0407c11: 及誦眞言。即成清淨。或於曼荼羅
T2227_.61.0407c12: 其地過除者。但以眞言而作
T2227_.61.0407c13: 。亦得成就。若作急速之事曼荼羅
T2227_.61.0407c14: 及作除鬼魅所著。并與自身灌頂曼荼
T2227_.61.0407c15: 者。勿其地。隨宜而作。都以
T2227_.61.0407c16: 利枳利忿怒眞言持誦。香水先灑其地。及灑
T2227_.61.0407c17: 亦淨以爲淨地。若作佛部中無能勝等曼荼
T2227_.61.0407c18: 者。應最勝佛頂眞言淨法。若作
T2227_.61.0407c19: 花部曼荼羅者。應吉祥明或以悉濕囀
T2227_.61.0407c20: 訶明淨地法。若作金剛部曼荼羅
T2227_.61.0407c21: 者。應軍荼利忿怒眞言淨地法。其最
T2227_.61.0407c22: 勝佛頂濕嚩訶及軍荼利。此等三尊。各
T2227_.61.0407c23: 本部是其能辨諸事。是故於一切事
T2227_.61.0407c24: 此眞言。一切事者。謂淨地法。及以護身。
T2227_.61.0407c25: 加被弟子。辟除諸難。請淨香等。於此等事
T2227_.61.0407c26: 悉皆通用。或依本法所説。應當用之。或觀
T2227_.61.0407c27: 其國及以時節并有利益。或觀其時有難無
T2227_.61.0407c28: 難及弟子渇仰之心簡擇時日。具如
T2227_.61.0407c29: 也。問。經云。阿字門一切諸法本不生故。
T2227_.61.0408a01: 若准此義。於一切處眞言。何故今苦
T2227_.61.0408a02: 捨惡處。擇取好處。豈非執著耶。答。
T2227_.61.0408a03: 二門而顯此義。一者道理。謂因縁道理。
T2227_.61.0408a04: 二者根機。謂行者根機。問。所以約因縁道
T2227_.61.0408a05: 。擇求勝處者如何。答。所以諸法本不生
T2227_.61.0408a06: 者。由因縁生。若不和合。諸法不成。
T2227_.61.0408a07: 若因縁合。諸法得生。故簡擇勝處。顯本不
T2227_.61.0408a08: 。問。若云本不生者。直爾默坐。應
T2227_.61.0408a09: 。何爲求因縁和合。更得合生。豈不
T2227_.61.0408a10: 背本極理耶。答。若不因縁合者。即
T2227_.61.0408a11: 是外道邪見斷空。是故必用因縁和合。顯
T2227_.61.0408a12: 本不生也。問。若爾者。直爾默坐。應因縁
T2227_.61.0408a13: 和合生。故諸法本不生。何爲更擇勝處耶。
T2227_.61.0408a14: 答。若不勝處。既闕因縁。何得示因
T2227_.61.0408a15: 縁合生。故本不生故必擇勝處。應持念
T2227_.61.0408a16: 又問。假使擇得勝處。直爾觀因縁合故諸
T2227_.61.0408a17: 法不生者。速得大悉地耶。答。依
T2227_.61.0408a18: 阿闍梨三密加持者。直爾修此觀。必
T2227_.61.0408a19: 速成大悉地故也。若未教授者。不
T2227_.61.0408a20: 速成就大悉地也。問。此人既觀極理不
T2227_.61.0408a21: 。何故速不成就耶。答。譬如
T2227_.61.0408a22: 火。而若未鑚取法者。火難得。彼
T2227_.61.0408a23: 人亦爾。雖極理。而未學三密祕術故。
T2227_.61.0408a24: 速成大悉地也。二問約行者根機
T2227_.61.0408a25: 意如何。答。於修行人三根異。若上根觸
T2227_.61.0408a26: 處應修。若中下輩必須勝處。問。修眞言
T2227_.61.0408a27: 者。是神通乘機。應咸是上根。何故今云
T2227_.61.0408a28: 三根異耶。答。所言上者。比況餘教以爲
T2227_.61.0408a29: 。彼三乘教。經歴三無數劫。希得成佛。故
T2227_.61.0408b01: 今此祕教。不劫數。速成佛故。應今教
T2227_.61.0408b02: 三根咸是上根也。問。若爾縁何等義今立
T2227_.61.0408b03: 三根異耶。答。備縁方進。是爲中下。闕
T2227_.61.0408b04: 而進。是爲上也。問。若約根機三品者。
T2227_.61.0408b05: 祕密教亦分三品耶。答。此義不爾。何
T2227_.61.0408b06: 者。教常是速疾神通乘。但以根機三根
T2227_.61.0408b07: 也。問。根既有三品。乘豈無遲鈍耶。答。
T2227_.61.0408b08: 此義亦不然。何者。根分三品者。只在
T2227_.61.0408b09: 神通乘。若乘乘已。倶能速超二死大
T2227_.61.0408b10: 。同得於常寂内院法界宮
T2227_.61.0408b11: 持眞言法品第六 
T2227_.61.0408b12: 持者持誦。謂能持也。眞言者金口所吐。謂所
T2227_.61.0408b13: 持也。法者。法則。即持眞言儀式法則也。今
T2227_.61.0408b14: 此品中。廣説應作及不應作二種法則。令
T2227_.61.0408b15: 誦者速成悉地。故云持眞言法品
T2227_.61.0408b16: 經。復次廣説制持眞言儀式法則 釋曰。今
T2227_.61.0408b17: 此一品。第四明正持眞言。即答三問。謂
T2227_.61.0408b18: 云何眞言速成就。云何調伏相。云何誦眞言
T2227_.61.0408b19: 方便之次第。今就文分爲三。初標。次若有
T2227_.61.0408b20: 智者下。二明誦眞言。次常依本戒下。
T2227_.61.0408b21: 三明總結也。就初亦二。初明廣説。後明
T2227_.61.0408b22: 速成就。是即初也
T2227_.61.0408b23: 經。若依此式不久當獲一切成就 釋曰。此
T2227_.61.0408b24: 即二明速成就也。此儀式法則通於三
T2227_.61.0408b25: 部用。若不法則。必得成就。故云不久當
T2227_.61.0408b26: 獲一切成就
T2227_.61.0408b27: 經。若有智者持諸眞言 釋曰。從此以下。二
T2227_.61.0408b28: 誦眞言。分文爲三。初明眞言速
T2227_.61.0408b29: 成就相。即是答云何眞言速成就也。次若欲
T2227_.61.0408c01: 求大悉地成就下。二明調不調伏相。是即答
T2227_.61.0408c02: 云何調伏相也。次若求悉地當須三時洗浴
T2227_.61.0408c03: 下。三正明持眞言相。是即答云何誦眞言
T2227_.61.0408c04: 方便之次第也。就初爲二。初標擧持誦人
T2227_.61.0408c05: 後廣明速成就相。此即初也。若不
T2227_.61.0408c06: 。以爲無智人。若持眞言者。必備此大智
T2227_.61.0408c07: 故稱有智
T2227_.61.0408c08: 經。先斷瞋恚 釋曰。從此以下。二廣明
T2227_.61.0408c09: 成就相也。若不法式。雖祕密法。而
T2227_.61.0408c10: 速成就。如貴藥禁忌藥力難
T2227_.61.0408c11: 得。是故先廣説應作及不應作。爲持誦者
T2227_.61.0408c12: 以爲法則也。就中作十八對。消釋經文。初
T2227_.61.0408c13: 瞋人慢法對。乃至第十八内衣外衣對。此
T2227_.61.0408c14: 即初也。分文爲二。初明人。次於
T2227_.61.0408c15: 諸眞言下。二明法不檀意就初亦三。
T2227_.61.0408c16: 初總明瞋恚。次別明瞋恚。此即初也。
T2227_.61.0408c17: 凡持眞言者。於情非情瞋。若於
T2227_.61.0408c18: 瞋恚者。生法二忍爲障礙。故也
T2227_.61.0408c19: 經。乃至天神大應生瞋 釋曰。二別明
T2227_.61.0408c20: 。此亦爲二。初明天神。次明
T2227_.61.0408c21: 餘持眞言者。此即初也。天者。書云。天尊地
T2227_.61.0408c22: 卑。有。然後萬物生也。尊而居之。則
T2227_.61.0408c23: 皇天。元氣廣大。則稱昊天。仁覆愍下。
T2227_.61.0408c24: 則稱昊天。自上臨下。則稱上天。據遠視
T2227_.61.0408c25: 之。則稱蒼天也。神謂乃聖乃神乃武乃文。
T2227_.61.0408c26: 又幽明不測。謂之神也。又神者。精靈之妙
T2227_.61.0408c27: 也。細而言之。則天神曰神。地神曰祗。人神
T2227_.61.0408c28: 鬼。又是百物之精也。今謂。天者上界諸
T2227_.61.0408c29: 天也。神者地上祗也。又天神者五類諸天
T2227_.61.0409a01: 也。五類者。上界四天。住虚空四天。遊虚空四
T2227_.61.0409a02: 天。地居有四天。居地底四天也。一一類有
T2227_.61.0409a03: 。總有二十。并后復有五類。如是等類。總
T2227_.61.0409a04: 天神。又一切諸佛菩薩聲聞縁覺等。以爲
T2227_.61.0409a05: 天神。皆悉是聖。咸共尊故。如諸天神覆
T2227_.61.0409a06: 一切。若瞋彼者。既以恩。是故制
T2227_.61.0409a07: 經。亦不瞋嫌餘持眞言者。釋曰。二明
T2227_.61.0409a08: 餘持眞言者也。餘持眞言者。與我同道。
T2227_.61.0409a09: 若生瞋者。既以背親。何況損失菩薩廣濟
T2227_.61.0409a10: 故制之也
T2227_.61.0409a11: 經。於諸眞言下至而分別之 釋曰。二明
T2227_.61.0409a12: 法不意。於中亦二。初明意。
T2227_.61.0409a13: 次明敬重。此即初也。凡所修法須
T2227_.61.0409a14: 隨阿闍梨諮詢禀受。然後修習。如何擅
T2227_.61.0409a15: 而分別之。若爾者神驗難得。具如下説也。
T2227_.61.0409a16: 檀視戰反專也。禮記不敢擅重事是也
T2227_.61.0409a17: 經。於諸眞言及以法則深生敬重 釋曰。二
T2227_.61.0409a18: 敬重也。諸眞言法。是諸佛師。故
T2227_.61.0409a19: 敬重。故餘經云諸佛所師所謂法也
T2227_.61.0409a20: 經。於諸惡人善須將護 釋曰。二明護惡敬
T2227_.61.0409a21: 善對也。分文爲二。初明護惡人。次阿闍
T2227_.61.0409a22: 梨下。二明善人也。初亦爲二。初明
T2227_.61.0409a23: 護惡人。次明護之。此即初也
T2227_.61.0409a24: 經。何以故能障大事及壞彼故 釋曰。二明
T2227_.61.0409a25: 護之由。文意可知也
T2227_.61.0409a26: 經。於阿闍梨所下至分別惡想 釋曰。二明
T2227_.61.0409a27: 應敬善人也。文亦爲二。初明愆過
T2227_.61.0409a28: 次擧過以況過。此即初也。於阿闍梨
T2227_.61.0409a29: 而有凡聖。若伺惡者。於佛世尊尚見愆過
T2227_.61.0409b01: 若求善者於一闡提而見善。故於阿闍
T2227_.61.0409b02: 愆過。愆字去連反。過也失也。故
T2227_.61.0409b03: 般舟三昧經云。於所聞三昧處世尊。不
T2227_.61.0409b04: 嫌不恚。不短長。又智論四十九云。菩薩
T2227_.61.0409b05: 師得菩提。云何不敬。豈有上智高明。於
T2227_.61.0409b06: 師不敬。若不師。則失大利。如井無
T2227_.61.0409b07: 水無得。又彼論。問。善師尚不敬。惡
T2227_.61.0409b08: 師云何能敬而令師。答。勿世法
T2227_.61.0409b09: 惡。若能開釋深般若者。則盡敬之。不
T2227_.61.0409b10: 餘惡。不嚢臭而棄其金。如空中聲
T2227_.61.0409b11: 波崙。汝於師所其惡。復師之
T2227_.61.0409b12: 好惡。何預於我。我求法利於惡。今
T2227_.61.0409b13: 經意。准彼故引用之。縱見愆過。身業莫
T2227_.61.0409b14: 三業惡事。驕慢是身惡。亦通意業。驕字憍
T2227_.61.0409b15: 也。嫌恨是意惡。談説即口惡也。心意終不
T2227_.61.0409b16: 別惡想者。是除前三。更誡餘惡也。身
T2227_.61.0409b17: 口諸惡無心。故擧心意。收攝二業。又
T2227_.61.0409b18: 釋。縱見愆過。而於三業驕慢嫌恨等
T2227_.61.0409b19: 。擧身攝二。故云身業猶不生等。餘如
T2227_.61.0409b20:
T2227_.61.0409b21: 經。於過既爾耳況依法耶 釋曰。二擧
T2227_.61.0409b22: 過。以況無失也。設使於過師尚諫莫
T2227_.61.0409b23: 見。何況於法師而見其過。故云於過既
T2227_.61.0409b24: 爾況依法耶
T2227_.61.0409b25: 經。縱懷大怒下至苦治罰 釋曰。第三縛明
T2227_.61.0409b26: 降怨對也。文亦爲二。初明損明王
T2227_.61.0409b27: 次明降怨法也。此即初也。文有縛明
T2227_.61.0409b28: 損害治罰等句。如文可知。凡是明王大聖
T2227_.61.0409b29: 智悲之用。憐愍有情。無彼此。猶如父母
T2227_.61.0409c01: 愛赤子。如何以自所持眞言縛明王
T2227_.61.0409c02: 是背恩逆罪故制斷之。問。明王是諸佛菩
T2227_.61.0409c03: 薩大智之用。豈得繋縛耶。答。設使不
T2227_.61.0409c04: 。於恩徳境而起惡逆。得罪無量。故不
T2227_.61.0409c05: 作也。問。若不縛者。何故下文云若終不
T2227_.61.0409c06: 悉地者治罰本尊耶。答。由惡念故不
T2227_.61.0409c07: 縛得。若依善事。應治罰也。問。何故
T2227_.61.0409c08: 其義得然。答。惡違理故。諸佛菩薩不
T2227_.61.0409c09: 。善順理故。彼大聖衆。必被治罰。問。惡違
T2227_.61.0409c10: 何理。善順何理。而有此義耶。答。本不生
T2227_.61.0409c11: 理。非善非惡。亦善亦惡。然諸佛菩薩。久劫
T2227_.61.0409c12: 此理。變惡爲善。故不惡念縛。多時
T2227_.61.0409c13: 弘誓。薫習心腑。故爲善事罰。問。若
T2227_.61.0409c14: 善事。諸佛菩薩應歡悦。何故今云
T2227_.61.0409c15: 耶。答。實如所徴。必應喜悦。但今於
T2227_.61.0409c16: 者不身命。未悉地。是故被罰。何者。
T2227_.61.0409c17: 諸佛菩薩相違本誓三昧耶故。問。所以佛
T2227_.61.0409c18: 菩薩衆未悉地者。必由行者精進未滿
T2227_.61.0409c19: 何故強罰佛菩薩等。豈不犯罪耶。解釋此
T2227_.61.0409c20: 。具在後文云云
T2227_.61.0409c21: 經。亦復不應作降怨法 釋曰。二明莫作
T2227_.61.0409c22: 降怨法也。若損害他。既違三昧耶。故不
T2227_.61.0409c23: 作。但除大悲弘誓之所爲
T2227_.61.0409c24: 經。未曾經於阿闍梨處下至不應授人 釋
T2227_.61.0409c25: 曰。此即第四未受未入對也。分文爲二。初
T2227_.61.0409c26: 受不授。次未曾經入下。二明
T2227_.61.0409c27: 亦不授與也。就初亦二。初明受不
T2227_.61.0409c28: 授。次雖阿闍梨所下。二明受得亦不
T2227_.61.0409c29: 也。初亦二。初明未受不應授之。此
T2227_.61.0410a01: 即初也。夫以。眞言祕法。從初以來。展轉相
T2227_.61.0410a02: 承。師師相次。何無印可。輒得傳授。故云
T2227_.61.0410a03: 應授人
T2227_.61.0410a04: 經。所受之人下至復是外道 釋曰。二明
T2227_.61.0410a05: 不應授之由。即無本故。受學之輩。於三部
T2227_.61.0410a06: 敬信。又不師學。神祗不感。不
T2227_.61.0410a07: 之故悉地難得。難之故。於三寶處
T2227_.61.0410a08: 恭敬。是故制之。又同外道諍求名利
T2227_.61.0410a09: 各立衆多究竟之道。故云是外道
T2227_.61.0410a10: 經。雖阿闍梨所下至竝不應與 釋曰。二
T2227_.61.0410a11: 受得亦不與也。未傳法位。世
T2227_.61.0410a12: 行法。尚不傳。何況大印眞言等。文意可
T2227_.61.0410a13:
T2227_.61.0410a14: 經。未曾經入曼荼羅者亦不授與 釋曰。二
T2227_.61.0410a15: 入亦不授與也。已入曼荼羅者。尚不
T2227_.61.0410a16: 授。何況未入者乎。若爲灌頂道場
T2227_.61.0410a17: 之者。説祕密教。是金剛薩埵所許可故。
T2227_.61.0410a18:
T2227_.61.0410a19: 經。不應跳驀下至亦不跳驀 釋曰。此即第
T2227_.61.0410a20: 五驀情驀靈對也。分文爲二。初明
T2227_.61.0410a21: 驀有情。次又不應踐驀下。二明
T2227_.61.0410a22: 靈之物。此即初也。一切有情兩足之類者。是
T2227_.61.0410a23: 上勝之類。謂人天等也。乃至多足者。是下劣
T2227_.61.0410a24: 之輩。謂除人天。所餘有足無足多足等也。
T2227_.61.0410a25: 是等類。皆有如來金剛界性。未來世中。
T2227_.61.0410a26: 必得菩提。又於此中。或有權現。佛菩薩等。
T2227_.61.0410a27: 類訓導。何敢跳驀。故令
T2227_.61.0410a28: 經。又不應踐驀下至竝不*踐驀 釋曰。二
T2227_.61.0410a29: 有靈之物。於中爲三。初明
T2227_.61.0410b01: 地印。二明藥草。三明結誡
T2227_.61.0410b02: 此即初也。諸鎚輪棓杵螺金剛杵等。皆是以
T2227_.61.0410b03: 佛菩薩所執持幖幟之印也。棓捕后反大杖
T2227_.61.0410b04: 也。若地有此等印標及以素成。不踐驀
T2227_.61.0410b05: 驀明詐反。上馬也。謂踐驀地印。不
T2227_.61.0410b06: 馬也云云
T2227_.61.0410b07: 經。諸餘藥草下至不淨穢處 釋曰。二明
T2227_.61.0410b08: 藥草也。諸藥草等。有神守護。亦
T2227_.61.0410b09: 是成就悉地之物。是故制
T2227_.61.0410b10: 經。若樂成就眞言法者應須依制 釋曰。三
T2227_.61.0410b11: 結誡。如文可
T2227_.61.0410b12: 經。不應詰難大乘正義 釋曰。此即第六詰
T2227_.61.0410b13: 難諦信對也。分文爲二。初明難大
T2227_.61.0410b14: 乘正義。次明菩薩甚深行諦信。此
T2227_.61.0410b15: 即初也。所以不詰難者。是非凡夫情想
T2227_.61.0410b16: 境界故。故三昧耶戒云。於甚深大乘經典
T2227_.61.0410b17: 通解。不疑。非凡夫境界故。又
T2227_.61.0410b18: 若好詰難。心地雜亂。月輪難現。若依此義
T2227_.61.0410b19: 何啻大乘。於小亦然。文且擧大乘
T2227_.61.0410b20: 經。若聞菩薩甚深希有不思議行應生諦信
T2227_.61.0410b21: 不懷疑心 釋曰。二明菩薩甚深行
T2227_.61.0410b22: 諦信。若住不思議解脱菩薩。或行惡法
T2227_.61.0410b23: 或住善法。或作五逆。或爲闡提。如是等行。
T2227_.61.0410b24: 凡所測。故云應生諦信不懷疑心
T2227_.61.0410b25: 經。持眞言人不應與彼別持誦人更相施驗
T2227_.61.0410b26:  釋曰。第七施驗降伏對也。分文爲二。初
T2227_.61.0410b27: 不應施驗。次明莫作降伏。此即初也。
T2227_.61.0410b28: 若未悉地。更相施驗。於所求願。最爲
T2227_.61.0410b29: 辨。是故所作也
T2227_.61.0410c01: 經。若縁小過不應即作降伏之法 釋曰。二
T2227_.61.0410c02: 莫作降伏也。菩薩廣濟利他爲本。何縁
T2227_.61.0410c03: 小事即作損害。違三昧耶故不作也
T2227_.61.0410c04: 經。樂成就人不應歌詠言詞調戲 釋曰。第
T2227_.61.0410c05: 八汚口嚴身對也。文爲二。初明
T2227_.61.0410c06: 口。次明嚴身。此即初也。歌詠者。
T2227_.61.0410c07: 謂唱歌詠詩等也。言詞者。謂巧言美語等
T2227_.61.0410c08: 也。調戲者。謂無益談咲等也。與他語話尚
T2227_.61.0410c09: 口業。障於悉地。何況如此等也。若非
T2227_.61.0410c10: 總不説。是應行處也
T2227_.61.0410c11: 經。爲嚴身好不應塗飾脂粉花鬘 釋曰。二
T2227_.61.0410c12: 嚴身也。脂諸時反。肥凝者也。又膏
T2227_.61.0410c13: 也。粉甫憤反。付面粉也。胡粉脂。和如糊。以
T2227_.61.0410c14: 面。䞓粉染使赤。以著頬也。塗身指粉。嚴
T2227_.61.0410c15: 飾花鬘。女人所好。不是求道人之所宜也。
T2227_.61.0410c16: 是故制
T2227_.61.0410c17: 經。亦不跳躑急走邪行 釋曰。此即第九跳
T2227_.61.0410c18: 地浮水對也。文亦爲二。初明跳躑等。二
T2227_.61.0410c19: 浮戲。此即初也。跳徒彫反。躍也。上
T2227_.61.0410c20: 也。躑馳戟反。是即蹢字。蹄也。謂擧足不
T2227_.61.0410c21: 也。文中有三事不應作事。如文可悉也
T2227_.61.0410c22: 經。亦不河中裸形浮戲 釋曰。二明不應浮
T2227_.61.0410c23: 戲也。裸形浮戲是放逸事。不行人故如
T2227_.61.0410c24: 來制
T2227_.61.0410c25: 經。略而言之身諸嘲調一切戲咲 釋曰。第
T2227_.61.0410c26: 十身略口廣對也。分文爲二。初明總略制
T2227_.61.0410c27: 諸身過。二明廣斷口業諸惡。此即初也。上
T2227_.61.0410c28: 一對中。制身有限。故至是對。總略制之文
T2227_.61.0410c29: 意可
T2227_.61.0411a01: 經。諸邪口業下至終不習學 二明廣斷
T2227_.61.0411a02: 口業諸惡也。非但制身。口亦誡之。故有
T2227_.61.0411a03: 。諸邪口業者。總擧口業也。及虚誑語等
T2227_.61.0411a04: 者。別擧口四。皆不應作一句。冠上身略
T2227_.61.0411a05: 也。次所應對答等者。於口四外。更別制斷。
T2227_.61.0411a06: 然對答多言及無益言談。於持誦事
T2227_.61.0411a07: 多故
T2227_.61.0411a08: 經。亦復不與外道之人及旃荼羅人同住
T2227_.61.0411a09: 釋曰。第十一併奪與奪對也。分文爲二。初
T2227_.61.0411a10: 惡人諸人一向停止同住談語。故云
T2227_.61.0411a11: 併奪。二明同伴人語不語。故云與奪
T2227_.61.0411a12: 此即初也。亦分爲二。初明惡人
T2227_.61.0411a13: 住談語。次明諸人同住談語。此即
T2227_.61.0411a14: 初也。亦分爲二。初明惡人同住
T2227_.61.0411a15: 次明與語。此即初也
T2227_.61.0411a16: 經。如斯等類來相問詰亦不與語 釋曰。二
T2227_.61.0411a17: 與語。文意可
T2227_.61.0411a18: 經。亦不與外諸人談話 釋曰。二明
T2227_.61.0411a19: 諸人同住談話。竝於持誦障多故
T2227_.61.0411a20: 經。唯共伴語下至不與伴語 釋曰。二明
T2227_.61.0411a21: 同伴人語不語也。望前併奪。許
T2227_.61.0411a22: 伴語。故云唯共等也。先明不語。當念誦時
T2227_.61.0411a23: 等文是也。次明共語。唯除餘時者是也。雖
T2227_.61.0411a24: 餘時。世間言談話等事。是非許。故
T2227_.61.0411a25: 自非所須不與伴語
T2227_.61.0411a26: 經。亦不以油塗飾於身 釋曰。第十二飾身
T2227_.61.0411a27: 口喫對也。分文爲二。初明油塗
T2227_.61.0411a28: 。次明口不諸不宜食。此即初也。凡
T2227_.61.0411a29: 油塗飾於身者。爲愛身故。持誦之者。唯
T2227_.61.0411b01: 諸佛微妙法身。何須此凡流之事。故
T2227_.61.0411b02:
T2227_.61.0411b03: 經。又不應喫葱蒜蘿菔下至皆不應食 釋
T2227_.61.0411b04: 曰。二明口不諸不宜食也。其不宜食。
T2227_.61.0411b05: 文可見。或臭穢故不喫。謂葱蒜蘿菔
T2227_.61.0411b06: 諸菜茹等也。言菜茹者。茹釀慮讓擧二反。
T2227_.61.0411b07: 掇茹者。掇者拾食之也。又貪也。呉越凡
T2227_.61.0411b08: 貪者謂之茹也。又臭也。今皆用之。然諸教
T2227_.61.0411b09: 法。皆許菜。今但取拾食貪食及以臭義
T2227_.61.0411b10: 也。或嗜其味。所以制之。謂油麻酒酢。米粉
T2227_.61.0411b11: 豆餅。并蒸畢豆。及油麻餅。并作團食。油麻
T2227_.61.0411b12: 粳米。豆粥及以粥等也。或鬼所愛故不
T2227_.61.0411b13: 喫。謂一切毘那夜迦所愛之食。但教法中。
T2227_.61.0411b14: 以許食者。爲得力故許之。今斷
T2227_.61.0411b15: 愛喫故不食也。或不淨故不喫。謂供
T2227_.61.0411b16: 養殘食。所驀食。或被觸食等也。又餘教
T2227_.61.0411b17: 法中。廣説諸不宜食。具如彼也
T2227_.61.0411b18: 經。一切車乘及以鞍乘皆不乘騎 釋曰。第
T2227_.61.0411b19: 十三内具外具對也。分文爲二。初明
T2227_.61.0411b20: 諸車乘等乘等即是嚴身外具也。次明
T2227_.61.0411b21: 鏡華粉等。即是嚴身内具。此即初也
T2227_.61.0411b22: 經。一嚴身之具所謂鏡華粉藥傘蓋非因
T2227_.61.0411b23: 縁事亦不應用 釋曰。二明鏡華粉
T2227_.61.0411b24: 也。於祕教中。或時得此鏡華等。除
T2227_.61.0411b25: 此因縁。餘所不許。故云非因縁事等
T2227_.61.0411b26: 經。亦不以手揩手以脚揩脚 釋曰。第十四
T2227_.61.0411b27: 汚身穢水對也。文亦爲二。初明身分
T2227_.61.0411b28: 次明諸水。此即初也。若洗手訖。二手
T2227_.61.0411b29: 相揩。即爲不淨。脚亦如是。悉不淨潔
T2227_.61.0411c01: 之也。故律中云。比丘晨起應洗手。不
T2227_.61.0411c02: 直麁洗五指頭。復不齊掖。當齊椀
T2227_.61.0411c03: 以前令淨。不魯洗。不揩令血出
T2227_.61.0411c04: 豆磨草末。若恢土淨洗手指聲。
T2227_.61.0411c05: 淨手已。若更相揩者。便名不淨。應更洗
T2227_.61.0411c06:
T2227_.61.0411c07: 經。一切水中不大小便 釋曰。二明
T2227_.61.0411c08: 水也。其水爲體。能淨一切。若汚穢之
T2227_.61.0411c09: 者。人物皆不淨。又水神大瞋。所作無感。故
T2227_.61.0411c10: 作也
T2227_.61.0411c11: 經。不應岸側以手承食而食 釋曰。第十五
T2227_.61.0411c12: 無器有器對也。文亦爲二。初明岸側手不
T2227_.61.0411c13: 食。次明鎚銅器食及葉上不翻。此
T2227_.61.0411c14: 即初也。言岸側者。水望涯洒而高曰岸。洒
T2227_.61.0411c15: 謂深也。若如是處。以爲隱。何況無器以
T2227_.61.0411c16: 手承食而食。既失威儀。是故制也
T2227_.61.0411c17: 經。亦不用鎚銅器食以諸葉上不翻盛食
T2227_.61.0411c18: 釋曰。二明鎚銅器食及以葉上不翻盛
T2227_.61.0411c19: 也。然於律中銅器。是故制之。又
T2227_.61.0411c20: 復葉上不翻盛食。悉爲不淨。是故亦制。雖
T2227_.61.0411c21: 器盛。而鎚銅器佛所許。雖諸葉
T2227_.61.0411c22: 而不翻盛。亦同觸食。故竝不用也。故律中
T2227_.61.0411c23: 云。比丘欲乞食時。應洗手
T2227_.61.0411c24: 。著入聚落衣已。復洗手持鉢入
T2227_.61.0411c25: 。若冬寒時。内鉢著嚢中。欲聚落邊。若
T2227_.61.0411c26: 池水若流水上。應洗手。若無水者。當
T2227_.61.0411c27: 聚落中。到比丘住處。乞水洗手。若復無者。
T2227_.61.0411c28: 比丘尼精舍中水。若復無者。當到
T2227_.61.0411c29: 心優婆塞家淨水。若復無者。當開鉢嚢
T2227_.61.0412a01: 鉢捉一處乞食。得食已。還出聚落。到
T2227_.61.0412a02: 池水若泉流水。當鉢淨草上。然後淨
T2227_.61.0412a03: 。淨洗石若草葉。洗已。鉢中指觸飯。當
T2227_.61.0412a04: 葉已。寫飯置石上若草葉上。寫飯時。不
T2227_.61.0412a05: 不淨手捉處。寫已當更淨洗鉢還
T2227_.61.0412a06: 著鉢中而食也。雖文辭似異。而意義稍
T2227_.61.0412a07: 同。是故且引是一對
更檢
鎚字直追反。鍛也。
T2227_.61.0412a08: 鍛都亂反。練戈矛也。又鍛埵也推也。説文
T2227_.61.0412a09: 小治也。又打鐵也
T2227_.61.0412a10: 經。不臥大小床榻下至右脅而臥 釋曰。第
T2227_.61.0412a11: 十六教眠教食對也。文亦爲二。初明教眠
T2227_.61.0412a12: 次明教食也。就初亦二。初明臥法。次明
T2227_.61.0412a13: 。此即初也。教臥有六句。初不大小床
T2227_.61.0412a14: 。次不人同處而臥。三欲臥之時。清淨
T2227_.61.0412a15: 而臥尋思智慧。謂尋思第一義諦也。四不
T2227_.61.0412a16: 地臥。是面地臥。亦名阿修羅覆臥。五亦
T2227_.61.0412a17: 仰臥。亦名屍臥。亦曰婬女臥。六如師子
T2227_.61.0412a18: 右脇臥。如文可知也
T2227_.61.0412a19: 經。當臥之時不張目睡 釋曰。二明眠法
T2227_.61.0412a20: 也。大毘盧遮那經云。彼食竟。休息少時。復
T2227_.61.0412a21: 拜諸佛悔衆罪。爲淨心故。如
T2227_.61.0412a22: 常業。乃至依前讀誦經典。恒依是位。於
T2227_.61.0412a23: 後日分亦復如是。初夜後夜。思惟大乘。無
T2227_.61.0412a24: 間絶。至中夜分。以事業金剛。如前被
T2227_.61.0412a25: 金剛甲。敬禮一切諸佛大菩薩等。次當運心
T2227_.61.0412a26: 如法供養。而作是念。我爲一切衆生
T2227_.61.0412a27: 大事因縁。故應當愛護是身。少時安寢。非
T2227_.61.0412a28: 著睡眠之樂。先當身威儀累二
T2227_.61.0412a29: 。右脇而臥。若支體疲懈者。隨意轉側無
T2227_.61.0412b01: 咎。爲速寤。常當意在明。又復不
T2227_.61.0412b02: 偃臥床上。具如彼經
T2227_.61.0412b03: 經。日不再食下至不須食之 釋曰。二明
T2227_.61.0412b04: 教食也。此有五句。初日不再食。二不
T2227_.61.0412b05: 。謂永斷不食。有教法中説斷食法。彼即
T2227_.61.0412b06: 限。是非永斷。二文其意小異也。三不
T2227_.61.0412b07: 多食。四不少食。五疑食不須。文意可知。
T2227_.61.0412b08: 又彼經云。初身輪得支持故。次行乞食。或
T2227_.61.0412b09: 檀越請。或僧中所得。當魚肉薫菜及供
T2227_.61.0412b10: 養本尊諸佛之餘。乃至種種殘宿。不淨諸酒。
T2227_.61.0412b11: 水果等漿可以醉人者。皆不飮噉。次奉
T2227_.61.0412b12: 摶食用獻本尊。又作隨意食法。若故有餘。
T2227_.61.0412b13: 更出少分。爲飢乏乞求故。當是心
T2227_.61.0412b14: 我爲持身器安隱行道。受是段食。如
T2227_.61.0412b15: 車轄令敗傷至到。不滋味
T2227_.61.0412b16: 故増減其心。及生悦澤嚴身之。然後觀
T2227_.61.0412b17: 法界心字。遍淨諸食。以事業金剛持自
T2227_.61.0412b18: 。是中種子如鍐字眞言所説。復誦十力
T2227_.61.0412b19: 八遍。方乃食之。具如彼也
T2227_.61.0412b20: 經。一切調戲多人叢叢乃至女人皆不觀看
T2227_.61.0412b21: 釋曰。第十七散亂愛著對也。文亦爲二。初
T2227_.61.0412b22: 散亂境。次明房舍等。此即初
T2227_.61.0412b23: 也。此有三句。謂一切調戲及多人叢叢乃至
T2227_.61.0412b24: 女人。皆是散亂縁故。不觀看。除此三事
T2227_.61.0412b25: 更有多縁。不具陳。故云乃至
T2227_.61.0412b26: 經。身口意等下至皆不應著 釋曰。三明
T2227_.61.0412b27: 房舍等。文亦爲二。初明好房
T2227_.61.0412b28: 舍等。次明惡房舍等。此即初也
T2227_.61.0412b29: 經。受惡房舍及麁飮食皆不應棄 釋曰。二
T2227_.61.0412c01: 惡房等。愛好棄惡。二倶愛著故不
T2227_.61.0412c02:
T2227_.61.0412c03: 經。亦不應著紫色衣裳下至垢穢衣服 釋
T2227_.61.0412c04: 曰。第十八内衣外衣對也。文亦爲二。初示
T2227_.61.0412c05: 外衣。言紫色等。是色法故。以爲外也。次明
T2227_.61.0412c06: 勤勵莫退。此勤勵等。是心法故名爲内。初
T2227_.61.0412c07: 亦爲二。初明著衣次示著衣。此
T2227_.61.0412c08: 即初也。紫色衣裳。是佛不許。破衣垢衣。是
T2227_.61.0412c09: 不祥相故竝不
T2227_.61.0412c10: 經。念誦之時應著内衣 釋曰。二示
T2227_.61.0412c11: 。言内衣者迫近身之衣。不是心内也」
T2227_.61.0412c12: 經。不自謙下云多愆犯下至三種悉地 釋
T2227_.61.0412c13: 曰。二明勤勵莫退也。由此勤勵。能防外惡
T2227_.61.0412c14: 得悉地也。分文爲四。初明愆犯
T2227_.61.0412c15: 退。乃至四明根故莫退。此即初也。
T2227_.61.0412c16: 若發菩提心。諸所犯罪。皆悉消滅。猶如
T2227_.61.0412c17: 露見陽即晞。先隨逐師。既發如來一切智
T2227_.61.0412c18: 智心。何爲小罪大事。故云不自謙下云
T2227_.61.0412c19:
T2227_.61.0412c20: 經。縱爲宿業下至終不棄捨 釋曰。二明
T2227_.61.0412c21: 疾病故莫退也
T2227_.61.0412c22: 經。於其夢中下至亦不棄捨 釋曰。三明
T2227_.61.0412c23: 夢事故莫退也。就中爲三。初
T2227_.61.0412c24: 虚空聲告。次明彼惡責罵。三明勸進
T2227_.61.0412c25: 此即初也
T2227_.61.0412c26: 經。復不瞋彼下至竝是魔故 釋曰。二明
T2227_.61.0412c27: 不瞋彼惡責罵
T2227_.61.0412c28: 經。唯須精進下至諸邪境界 釋曰。三明
T2227_.61.0412c29: 勸進也。自退所行故云退心。誹謗三寶
T2227_.61.0413a01: 惡思。隨順魔境故云擧縁諸邪境界也」
T2227_.61.0413a02: 經。縱放諸根恒常護淨而念誦之 釋曰。四
T2227_.61.0413a03: 根故莫退也。於前諸事若作
T2227_.61.0413a04: 。云云
T2227_.61.0413a05: 經。若欲求大悉地下至諸惡毒 釋曰。從
T2227_.61.0413a06: 此以下。大段第二。明調不調相。即答云何
T2227_.61.0413a07: 調伏相也。分文爲二。初明眞言
T2227_.61.0413a08: 攝伏擁護。次明驗力也。初亦爲
T2227_.61.0413a09: 二。初明自所持眞言不攝伏擁護。次明
T2227_.61.0413a10: 諸餘眞言亦不作。此即初也。此有四句
T2227_.61.0413a11: 伏魑魅魍魎。二不護自他
T2227_.61.0413a12: 三亦不難。四不諸惡毒。亦應
T2227_.61.0413a13: 禁惡毒也。若未悉地此等事。神驗殘
T2227_.61.0413a14: 漏。不悉地
T2227_.61.0413a15: 經。非直所持眞言下至頻頻而作 釋曰。二
T2227_.61.0413a16: 諸餘眞言亦不作也。除自所持本尊
T2227_.61.0413a17: 眞言餘尊眞言亦不攝伏擁護。又
T2227_.61.0413a18: 前二外。自常所用諸餘眞言。皆不作。故
T2227_.61.0413a19: 所有隨用等
T2227_.61.0413a20: 經。亦不與人互諍驗力 釋曰。二明
T2227_.61.0413a21: 驗力也。持眞言者。慈愍一切以爲
T2227_.61.0413a22: 。然彼此相嫌諍其驗力。豈以不三摩
T2227_.61.0413a23: 。故大悲心陀羅尼經云。陀羅尼相貌如
T2227_.61.0413a24: 何。大悲慈心是。平等心是。無爲心是。無染著
T2227_.61.0413a25: 心是。空觀心是。恭敬心是。卑下心是。雜亂
T2227_.61.0413a26: 心是。無上菩提心是。當知如是等心是即陀
T2227_.61.0413a27: 羅尼相貌也。若起相諍心。諸佛不加持。明
T2227_.61.0413a28: 王所呵棄。故不之。但除大事因縁
T2227_.61.0413a29:
T2227_.61.0413b01: 經。若求悉地當須三時洗浴下至而洗浴之
T2227_.61.0413b02:  釋曰。從此以下。大段第三。正明持眞言
T2227_.61.0413b03: 。是答云何誦眞言方便之次第也。分
T2227_.61.0413b04: 二。初明言方便次第。次若念誦時下。
T2227_.61.0413b05: 二明三業威儀次第也。就初亦二。初明
T2227_.61.0413b06: 浴眞言次第。次向作呼摩時下。二明持道
T2227_.61.0413b07: 眞言次第也。初文亦二。初明洗浴眞言
T2227_.61.0413b08: 次第。次然始可往下。二明洗浴往詣道場
T2227_.61.0413b09: 之次第也。初亦爲八。初加持水眞言。乃至第
T2227_.61.0413b10: 八獻水眞言。就初爲三。初略顯示。次二正
T2227_.61.0413b11: 眞言。三明眞言。法。及以功能。此即初
T2227_.61.0413b12:
T2227_.61.0413b13: 經。水眞言曰下 釋曰。二正示眞言。其手印
T2227_.61.0413b14: 相。撹水印是也
T2227_.61.0413b15: 經。此眞言眞言水下至不用水 釋曰。三
T2227_.61.0413b16: 眞言法。及以功能
T2227_.61.0413b17: 經。土眞言下。釋曰。二明淨土眞言。分
T2227_.61.0413b18: 二。初明眞言。次明眞言法。及以功
T2227_.61.0413b19: 。此即初也。其手印相。如供養次第法
T2227_.61.0413b20: 經。此眞言眞言土下至不爲災惱 釋曰。
T2227_.61.0413b21: 二明眞言法。及以功能。爲淨身故。先
T2227_.61.0413b22: 淨土。分作三聚。以眞言手印。各持誦之
T2227_.61.0413b23: 撹古巧反。亂也。一曰撓也
T2227_.61.0413b24: 經。辟毘那夜迦眞言下 釋曰。三明辟除眞
T2227_.61.0413b25: 。分文爲二。初明眞言。次明眞言
T2227_.61.0413b26: 此即初也。以印從頂向下至足而略云。是
T2227_.61.0413b27: 其印相也
T2227_.61.0413b28: 經。此眞言誦之下至澡浴 釋曰。二明
T2227_.61.0413b29: 眞言也。辟諸毘那夜迦者。是即遣除身
T2227_.61.0413c01: 中毘那夜迦難
T2227_.61.0413c02: 經。沐浴眞言曰下 釋曰。四明沐浴眞言。文
T2227_.61.0413c03: 亦爲二。初明眞言。次明用法。此即初也。此
T2227_.61.0413c04: 是軍荼利眞言。其手印相。具如供養法
T2227_.61.0413c05: 經。此眞言誦七遍隨意澡浴 釋曰。二明
T2227_.61.0413c06: 。於中亦二。先明沐浴眞言。後明
T2227_.61.0413c07: 心眞言。此即初也
T2227_.61.0413c08: 經。洗浴之時下至持念沐浴心眞言 二明
T2227_.61.0413c09: 心眞言。此亦爲三。初明誡勸。次示
T2227_.61.0413c10: 。三明眞言。此即初也
T2227_.61.0413c11: 經。沐浴心眞言曰下 釋曰。二示眞言也」
T2227_.61.0413c12: 經。此眞言誦之乃至浴竟 釋曰。三明
T2227_.61.0413c13:
T2227_.61.0413c14: 經。次掬水自灌頂上 釋曰。五明自灌頂眞
T2227_.61.0413c15: 。分文爲三。此即初明標示
T2227_.61.0413c16: 經。潅頂眞言曰下 釋曰。二示眞言也。教
T2227_.61.0413c17: 法有印。以印取水。持誦眞言三遍。而自潅
T2227_.61.0413c18: 頂。是潅頂印也
T2227_.61.0413c19: 經。此眞言二手掬水下至如是三度 釋曰。
T2227_.61.0413c20: 眞言。自潅頂法也
T2227_.61.0413c21: 經。次結頂髮眞言曰下 釋曰。六明
T2227_.61.0413c22: 眞言。分文爲二。初明通用結髮眞言。次
T2227_.61.0413c23: 三部結髮眞言。就初亦爲二。初示眞言
T2227_.61.0413c24: 次明眞言髮之法。此即初也
T2227_.61.0413c25: 經。此眞言眞言髮三遍下至置印頂上 釋
T2227_.61.0413c26: 曰。二明眞言髮之法。竝明二家結
T2227_.61.0413c27: 之相。在文可
T2227_.61.0413c28: 經。佛部結髮眞言曰下 釋曰。二明三部結
T2227_.61.0413c29: 髮眞言。文自爲三。即三部眞言是也。凡洗浴
T2227_.61.0414a01: 時。不於淤泥水中。或水有刺。或
T2227_.61.0414a02: 岸水中。或陜渠淺水。捉渇急流。多蟲渾水。
T2227_.61.0414a03: 潅田水。及坑中水。如是之水。竝勿洗浴
T2227_.61.0414a04: 又復不其水中及以水側大小便利
T2227_.61.0414a05: 水中跳走急行浮沒等戲。正在
T2227_.61.0414a06: 。勿隱處等。應當寂靜默然洗浴。但令
T2227_.61.0414a07: 垢。勿身之想。具如教法中説
T2227_.61.0414a08: 經。次應洗手三度嗽口浴本尊主 釋曰。七
T2227_.61.0414a09: 三部漱口飮水灑淨眞言也。文亦爲二。
T2227_.61.0414a10: 初略示法則。次明三部漱口等眞言。此即初
T2227_.61.0414a11: 也。言浴本尊主者。謂指後文。非斯段意
T2227_.61.0414a12:
T2227_.61.0414a13: 經。佛部漱口飮水灑淨眞言下 釋曰。二明
T2227_.61.0414a14: 三部漱口等眞言。文自爲三。即三部眞言是
T2227_.61.0414a15:
T2227_.61.0414a16: 經。作漱口飮水灑淨已面向本尊下至方詣
T2227_.61.0414a17: 道場 釋曰。八明獻水眞言也。分文爲三。
T2227_.61.0414a18: 初略示法則。次正示眞言。三明手印相及
T2227_.61.0414a19: 眞言。此即初也。文有六句。一面向本尊
T2227_.61.0414a20: 念本尊。二持誦眞言。三作手印。四取
T2227_.61.0414a21: 三掬想本尊。五奉閼伽。六於水中
T2227_.61.0414a22: 念誦。如文可
T2227_.61.0414a23: 經。佛部獻水眞言曰下 二正示眞言也。
T2227_.61.0414a24: 文自爲三。即三部眞言是也
T2227_.61.0414a25: 經。其手印相二手仰掌下至隨任多少 釋
T2227_.61.0414a26: 曰。三明手印相及誦眞言
T2227_.61.0414a27: 經。然始可往常念誦處 釋曰。二明洗浴往
T2227_.61.0414a28: 詣道場之次第也。分文爲二。初明洗了始
T2227_.61.0414a29: 往詣。次既到彼所下。明既到彼所
T2227_.61.0414b01: 諸事業也。初亦爲二。初總略明洗了可
T2227_.61.0414b02: 往。次明到之間所修諸事。此即初也
T2227_.61.0414b03: 經。乃至未到彼所已來下至常持不忘 釋
T2227_.61.0414b04: 曰。二明到之間所修諸事也。中有五句
T2227_.61.0414b05: 一勿瞋嫉順諸境也。瞋謂根本煩惱
T2227_.61.0414b06: 之一。嫉謂隨煩惱之一。言諸境者。謂除
T2227_.61.0414b07: 餘諸煩惱及色聲等也。二身心清淨敬
T2227_.61.0414b08: 本神。本神者謂本尊也。三而徐往之。四堅
T2227_.61.0414b09: 禁戒。謂如持四重禁等。五如前所制
T2227_.61.0414b10: 常持不忘。謂如品初所制法則。常持不
T2227_.61.0414b11:
T2227_.61.0414b12: 經。既到彼所即應如法修諸事業而念誦之
T2227_.61.0414b13:  釋曰。二明既到彼所諸事業也。分
T2227_.61.0414b14: 文爲二。初總略示之。次別明行法。此即初
T2227_.61.0414b15:
T2227_.61.0414b16: 經。常須如法作漫荼羅供養持誦 釋曰。二
T2227_.61.0414b17: 別明行法也。就中爲二。初明道場内所行
T2227_.61.0414b18: 。次除諸罪故下。二泛示行事也。初
T2227_.61.0414b19: 亦爲二。初明道場内正行。次明助行。此即
T2227_.61.0414b20: 初也
T2227_.61.0414b21: 經。若有疲倦下至願成勝事 釋曰。二明
T2227_.61.0414b22: 道場内助行也。中有七事。一轉讀經典。二
T2227_.61.0414b23: 制多。三諸餘善事謂印佛等。四歸三寶
T2227_.61.0414b24: 五懺悔。六發菩提心。七願勝事。謂所求
T2227_.61.0414b25: 悉地也
T2227_.61.0414b26: 經。除諸罪故應常依教作諸善 釋曰。
T2227_.61.0414b27: 二明泛示行事。於中爲二。初總明
T2227_.61.0414b28: 諸善。次正示諸善事。此即初也。若
T2227_.61.0414b29: 欲除諸罪速成悉地者。廣應善事故。云
T2227_.61.0414c01: 應常依教作諸善事
T2227_.61.0414c02: 經。而行惠施下至眞言法經 釋曰。二正
T2227_.61.0414c03: 諸善事。於中爲三。初明六度諸
T2227_.61.0414c04: 次依經善畫下。二明曼荼羅。次白
T2227_.61.0414c05: 月八日下。三明節日倍加諸事。此即初也。
T2227_.61.0414c06: 而行惠施等者。是行財施。於諸法教等者。是
T2227_.61.0414c07: 法施也。常懷忍辱。是即忍度。精進不退。
T2227_.61.0414c08: 謂精進度也。深懷歸信。謂歸信三寶。即持戒
T2227_.61.0414c09: 也。六念經心。是禪定也。所聞經典諦思文
T2227_.61.0414c10: 義等三事。是即般若也
T2227_.61.0414c11: 經。依經善畫下至自入發之 釋曰。二明
T2227_.61.0414c12: 曼荼羅。文亦爲二。初明自入
T2227_.61.0414c13: 次明他入。此即初也。爲悉地速成
T2227_.61.0414c14: 故畫曼荼羅。及須自入并令他入。所謂
T2227_.61.0414c15: 化功歸己早成菩提者也
T2227_.61.0414c16: 經。初定諦信下至隨次入之 釋曰。二明
T2227_.61.0414c17: 他入。文亦爲三。初明四衆隨次入
T2227_.61.0414c18: 次明三種心。三明當授與手印等
T2227_.61.0414c19: 此即初也
T2227_.61.0414c20: 經。竝皆堅固發菩提心決定心正見心 釋
T2227_.61.0414c21: 曰。二明三種心也。此三種心。謂菩提
T2227_.61.0414c22: 心爲因等三句心也。若無大悲。其菩提心
T2227_.61.0414c23: 堅固。故以大悲決定心。若無
T2227_.61.0414c24: 。何得竟利生弘誓。故名正見心。若無
T2227_.61.0414c25: 此三心。雖曼荼羅。未歸依處。故令
T2227_.61.0414c26: 固是三種心
T2227_.61.0414c27: 經入。曼荼羅了下至宣説眞言法則 釋曰。
T2227_.61.0414c28: 三明當授與手印等也。隨華墮處
T2227_.61.0414c29: 其尊手印及與其眞言次第法則。又應
T2227_.61.0415a01: 爲宣説眞言法則。是故云也
T2227_.61.0415a02: 經。白月八日下至十一月十五日 釋曰。三
T2227_.61.0415a03: 節日倍加諸事也。文亦爲三。初明節日
T2227_.61.0415a04: 次明所倍諸事。三結示。此即初也
T2227_.61.0415a05: 經。如是之日倍加供養下至眞言速疾成
T2227_.61.0415a06: 釋曰。二明所倍諸事。應當倍加四種之事
T2227_.61.0415a07: 一倍加供養。二依法持誦。三作呼摩法。四
T2227_.61.0415a08: 加持禁戒
T2227_.61.0415a09: 經。常勤憶念下至速成 釋曰。三明結示
T2227_.61.0415a10: 文可
T2227_.61.0415a11: 經。向作呼摩時下至作一切事 釋曰。第二
T2227_.61.0415a12: 持道具眞言次第也。分文爲四。初
T2227_.61.0415a13: 持拔折羅。次作諸事時下。二明
T2227_.61.0415a14: 珠索。次作法之時下。三明持茅鐶。次復
T2227_.61.0415a15: 取白氈絲下。四明持線索也。就初爲三。
T2227_.61.0415a16: 初明呼摩時。先以瞋怒眞言持拔
T2227_.61.0415a17: 折羅。次示瞋怒眞言。次金剛諸事下。三明
T2227_.61.0415a18: 金剛杵。此即初也
T2227_.61.0415a19: 經。瞋怒金剛眞言曰下 釋曰。二示瞋怒眞
T2227_.61.0415a20: 。如文也
T2227_.61.0415a21: 經。金剛諸事下至作三股金剛杵 釋曰。三
T2227_.61.0415a22: 金剛杵。分文爲五。初正明金剛
T2227_.61.0415a23: 。次作呼摩時下。明杵時。次若常持此
T2227_.61.0415a24: 金剛杵下。三明杵功能。次以紫檀香下。四
T2227_.61.0415a25: 養杵。次其諸事業下。五明能成諸事
T2227_.61.0415a26: 竝如文也
T2227_.61.0415a27: 經。作呼摩時下至是善成就者 釋曰。二
T2227_.61.0415a28: 杵時。如文也
T2227_.61.0415a29: 經。常持此金剛杵下至馳散而去 釋曰。
T2227_.61.0415b01: 三明杵功能
T2227_.61.0415b02: 經。以紫檀香下至華香供養 釋曰。四明
T2227_.61.0415b03: 養杵
T2227_.61.0415b04: 經。其諸事業下至成就諸餘事等 釋曰。五
T2227_.61.0415b05: 能成諸事。如文也
T2227_.61.0415b06: 經。作諸事時常須右手常持珠索 釋曰。二
T2227_.61.0415b07: 持珠索。分文爲二。初總明持珠
T2227_.61.0415b08: 之法。次金剛明王下。二別明三部加持
T2227_.61.0415b09: 珠索。就初亦二。初總明珠索之儀。次以
T2227_.61.0415b10: 香下。總明持珠索。竝如文也
T2227_.61.0415b11: 經。以香塗之下至一千八遍 釋曰。二總
T2227_.61.0415b12: 持珠索
T2227_.61.0415b13: 經。金剛明王珠索眞言曰下至眞言末 釋
T2227_.61.0415b14: 曰。二別明三部加持珠索。就中爲二。初明
T2227_.61.0415b15: 金剛部加持珠索。次佛部珠索應用佛母眞
T2227_.61.0415b16: 言下。二明二部加持珠索。就初爲三。初明
T2227_.61.0415b17: 所用眞言次此明王下。二明功能。次若金剛
T2227_.61.0415b18: 部珠索者下。三明珠索之法。此即初也。
T2227_.61.0415b19: 此眞言即金剛部淨數珠眞言。更有佛部蓮
T2227_.61.0415b20: 花部淨數珠眞言。具如供養法。各以此三
T2227_.61.0415b21: 部淨珠眞言其本部眞言用穿珠孔
T2227_.61.0415b22: 一珠顆持誦七遍乃至穿繼畢已。又更持
T2227_.61.0415b23: 眞言百遍。復如前法而淨數珠。後以此眞
T2227_.61.0415b24: 而作成就
T2227_.61.0415b25: 經。此明王大印名忙莽鶏 釋曰。二明眞言
T2227_.61.0415b26: 功能。亦爲三。初示大印名次正明功能。三
T2227_.61.0415b27: 直下明一切母。此即初也
T2227_.61.0415b28: 經。能成一切明王眞言下至及護身事 釋
T2227_.61.0415b29: 曰。二正明功能中。有五功能。一能成一切
T2227_.61.0415c01: 明王眞言。二能増益。三能滿足眞言字句。四
T2227_.61.0415c02: 能成就諸餘法事。五能成護身事
T2227_.61.0415c03: 經。非直但是諸明王母亦是一切金剛之母
T2227_.61.0415c04:  釋曰。三明一切之母
T2227_.61.0415c05: 經。若金剛部珠索者著一鳴嚕捺囉叉置於
T2227_.61.0415c06: 線中後繋爲結 釋曰。三明珠索之法
T2227_.61.0415c07: 中爲二。初正明珠索之法。後明
T2227_.61.0415c08: 一部餘二部。此即初也。言鳴嚕捺羅
T2227_.61.0415c09: 云云
T2227_.61.0415c10: 經。金剛部中既爾餘二可知 釋曰。二明
T2227_.61.0415c11: 一部珠索餘二部也。若於金剛部珠
T2227_.61.0415c12: 。著一嗚嚕捺羅叉。置於線中。故云金剛
T2227_.61.0415c13: 中作餘二珠索。亦准此應作。故云餘二可
T2227_.61.0415c14:
T2227_.61.0415c15: 經。佛部珠索應用佛母眞言下至世音眞
T2227_.61.0415c16:  釋曰。二明二部加持珠索也。分文爲
T2227_.61.0415c17: 三。初總示二部珠索所用眞言名號。次佛母
T2227_.61.0415c18: 眞言曰下。二別正示眞言。次帶持此珠索下。
T2227_.61.0415c19: 三明珠索功能。此即初也
T2227_.61.0415c20: 經。佛母眞言曰下至眞言末 釋曰。二別正
T2227_.61.0415c21: 眞言。於中爲二。初示佛母眞言。次示
T2227_.61.0415c22: 音母眞言。悉如文也
T2227_.61.0415c23: 經。帶持此珠索者下至滿諸所求願 釋曰。
T2227_.61.0415c24: 三明珠索功能。即有三功能。在文可見也」
T2227_.61.0415c25: 經。作法之時當用茅草下至無名指上 釋
T2227_.61.0415c26: 曰。第三明持茅鐶。於中爲三。初總明
T2227_.61.0415c27: 持茅鐶之法。次佛部心眞言曰下。二別
T2227_.61.0415c28: 眞言。次若供養時下。三明茅鐶功能。就
T2227_.61.0415c29: 初亦二。初總明茅鐶之儀。次當誦下。
T2227_.61.0416a01: 總示持茅鐶此即初也
T2227_.61.0416a02: 經。*當誦當部三字半下至後安指上 釋
T2227_.61.0416a03: 曰。二總示持茅鐶。如文可
T2227_.61.0416a04: 經。佛部心眞言曰下至眞言末 釋曰。二別
T2227_.61.0416a05: 眞言。於中爲三。初示佛部心眞言。次示
T2227_.61.0416a06: 觀音部心眞言。後示金剛部心眞言。悉如
T2227_.61.0416a07: 文也
T2227_.61.0416a08: 經。若供養時下至應著茅鐶 釋曰。三明
T2227_.61.0416a09: 茅鐶功能。文亦爲二。初明著鐶之時。次正
T2227_.61.0416a10: 功能。此即初也
T2227_.61.0416a11: 經。以著鐶故下至所作吉祥 釋曰。二正
T2227_.61.0416a12: 功能。有三功能。在文可
T2227_.61.0416a13: 經。復取白&T073554;絲下至合作線索 釋曰。第四
T2227_.61.0416a14: 持線索。分文爲五。初明線索。次
T2227_.61.0416a15: 作眞言結下。二明持線索。次念誦之時
T2227_.61.0416a16: 下。三明繋佩之時。次眠不失精下。四明
T2227_.61.0416a17: 。次索眞言曰下。五示所用眞言。此即初
T2227_.61.0416a18: 也。令童女搓合。以倶遜婆此云
藍花
或欝
T2227_.61.0416a19: 金染。若於佛部中其線白色。蓮花部中其線
T2227_.61.0416a20: 黄色。金剛部中其絲赤色。此等諸物。備具
T2227_.61.0416a21: 身。方可作法。經依一部。若具説者。如
T2227_.61.0416a22: 分別其手印等。隨師受云云
T2227_.61.0416a23: 經。作眞言結下至一千八遍 釋曰。二明
T2227_.61.0416a24: 持線索。如文也
T2227_.61.0416a25: 經。念誦之時下至皆持繋腰 釋曰。三明
T2227_.61.0416a26: 繋佩之時
T2227_.61.0416a27: 經。眠不失精常應繋佩 釋曰。四明繋佩之
T2227_.61.0416a28: 功能也。玉呬耶經云。用童女線以辨事
T2227_.61.0416a29: 眞言各持誦七遍。以心觀念。一一弟子及
T2227_.61.0416b01: 名號。更持誦七遍。一結一誦。乃至
T2227_.61.0416b02: 。如是受持。弟子無諸障難。今經且擧
T2227_.61.0416b03:
T2227_.61.0416b04: 經。索眞言曰下至眞言末 釋曰。五示
T2227_.61.0416b05: 用眞言。其手印等如供養法。更有臂釧之
T2227_.61.0416b06: 。亦如彼説
T2227_.61.0416b07: 經。若念誦時下至皆眞言之 釋曰。第二
T2227_.61.0416b08: 三業威儀次第也。大分爲四對。初上服
T2227_.61.0416b09: 下著對。次若樂悉地速得成者下。二見人聞
T2227_.61.0416b10: 法對。次若樂成就下。三勇進寂定對。次若
T2227_.61.0416b11: 晨朝時下。四朝暮夜明對。就初亦二。初明
T2227_.61.0416b12: 脱上服。皆應加持。次若大小便下。二明
T2227_.61.0416b13: 脱木履當知處。此即初也。謂於此等
T2227_.61.0416b14: 著脱衣。皆無持誦也。梳字所於
T2227_.61.0416b15: 反。理髮也
T2227_.61.0416b16: 經。若大小便應著木履下至皆不應著 釋
T2227_.61.0416b17: 曰。二明脱木履當知處。於中亦二。
T2227_.61.0416b18: 初明著脱之處。次示著之所以。此即
T2227_.61.0416b19: 初也
T2227_.61.0416b20: 經。於諸尊處以身口意而供養之 釋曰。二
T2227_.61.0416b21: 著之所以也。謂於諸尊處。身口意
T2227_.61.0416b22: 清淨。應恭敬供養
T2227_.61.0416b23: 經。若樂悉地速得成者下至亦應致禮 釋
T2227_.61.0416b24: 曰。二見人聞法對。亦分爲二。初明諸勝
T2227_.61.0416b25: 當禮敬。次明諸勝法深生信喜。此
T2227_.61.0416b26: 即初也。勝境有四。謂制多。及比丘僧。若
T2227_.61.0416b27: 外天形像。并與尊者。若見是諸勝境等
T2227_.61.0416b28: 咸應禮敬。皆福田故。若遇外天形像。但應
T2227_.61.0416b29: 合掌者。彼諸外道所奉天等。未是出世故。
T2227_.61.0416c01: 但合掌也。或誦伽陀者。謂誦嘆徳伽陀等
T2227_.61.0416c02: 例如阿育王禮諸羅漢塔次至薄拘羅塔
T2227_.61.0416c03: 而説偈等更檢
T2227_.61.0416c04: 經。若聞妙法下至心懷踊躍 釋曰。二明
T2227_.61.0416c05: 勝法深生信喜也。諸佛所説三乘一乘。
T2227_.61.0416c06: 名爲妙法。皆是爲一切有情。諸佛所説。
T2227_.61.0416c07: 故云生敬信也。住行向等諸位菩薩。遍滿
T2227_.61.0416c08: 法界利物之相。是非凡情之所測量。具如
T2227_.61.0416c09: 華嚴等經所説。是爲菩薩不思議相也。若
T2227_.61.0416c10: 悉地成時。世出世間一切諸事。無意。
T2227_.61.0416c11: 乃至無上菩提。不劫數。速得成就。是爲
T2227_.61.0416c12: 眞言所成諸事。若聞此等而生毀謗。殃在
T2227_.61.0416c13: 無間。是故誡云皆應歡喜心懷踊躍
T2227_.61.0416c14: 經。若樂成就常應勇進下至常須繼念 釋
T2227_.61.0416c15: 曰。三明勇進寂定對也。亦分爲二。初明
T2227_.61.0416c16: 進寂定。次常勤依行下。二明勤行律制。就
T2227_.61.0416c17: 初亦二。初明勇進勿懈怠。次身等諸根
T2227_.61.0416c18: 下。二明定莫諸欲。就初亦二。初明
T2227_.61.0416c19: 勇進勿懈怠。次明所以。此即初也
T2227_.61.0416c20: 經。若不爾者下至無所成就 釋曰。二明
T2227_.61.0416c21: 誡進所以也。然准如成就具支法品。若不
T2227_.61.0416c22: 成者。重加精進。又更念誦。作成就法。如
T2227_.61.0416c23: 滿七遍。猶不成者。乞食精勤念誦。發
T2227_.61.0416c24: 恭敬。巡八聖跡禮拜行道。或復轉讀大般
T2227_.61.0416c25: 若經七遍。或一百遍。或持勝物僧伽
T2227_.61.0416c26: 或作一百率都波。於一一前如法念誦。滿
T2227_.61.0416c27: 一千遍。若復不成就者。復作一千率都波
T2227_.61.0416c28: 一一前念誦千遍。若作時念誦者。經
T2227_.61.0416c29: 二年。或復作一百八肘成辨諸事曼荼羅。如
T2227_.61.0417a01: 法念誦。若不成者。作此曼荼羅。乃至七度
T2227_.61.0417a02: 若不成者。即以阿毘遮嚕迦法苦治本尊
T2227_.61.0417a03: 乃至猶未成者。割自身肉。經於九夜護摩
T2227_.61.0417a04: 供養。令悉地成。若生懈怠。則違此等戒。終
T2227_.61.0417a05: 悉地。令自他毀祕密之法侶。得無間
T2227_.61.0417a06: 。故云獲大重罪等
T2227_.61.0417a07: 經。身等諸根恒常在定下至而不廢忘 釋
T2227_.61.0417a08: 曰。二明定莫諸欲。文亦爲二。初明
T2227_.61.0417a09: 諸欲。次常勤下明勸行律制。此即
T2227_.61.0417a10: 初也。所言根者。謂六根也。根以能生義。
T2227_.61.0417a11: 此六既竝有識之功。故通名根。今擧
T2227_.61.0417a12: 所。故云根也。所言定者。阿字大定也。世
T2227_.61.0417a13: 間欲者。謂六塵也。塵以染汚義。以能染
T2227_.61.0417a14: 汚情識故。通名塵也。能生行者欲心故。亦
T2227_.61.0417a15: 欲也。若住大定。不諸塵之所染汚。是
T2227_.61.0417a16: 故誡之。身等諸根。恒常在定。不著世
T2227_.61.0417a17: 間諸欲
T2227_.61.0417a18: 經。常勤依行如斯律制而不廢忘 釋曰。二
T2227_.61.0417a19: 行律制。如文也
T2227_.61.0417a20: 經。若晨朝時下至即須懺悔 釋曰。四明
T2227_.61.0417a21: 朝暮夜明對也。亦分爲二。初明朝暮夜明
T2227_.61.0417a22: 次恒須清淨下。二明清淨行。就初亦二。
T2227_.61.0417a23: 初明晨朝誤犯。暮間懺悔。次明夜時誤犯。
T2227_.61.0417a24: 明朝懺悔。此即初也。若不早懺。恐罪累積。
T2227_.61.0417a25: 悉地不成。故云若晨朝時等。後夜犯明懺。
T2227_.61.0417a26: 意亦然也
T2227_.61.0417a27: 經。若於夜時下至誠心懺悔 釋曰。二明
T2227_.61.0417a28: 夜時誤犯。明朝懺悔也。今明懺悔。略爲
T2227_.61.0417a29: 云云
T2227_.61.0417b01: 經。恒須清淨下至供養等事 釋曰。二明
T2227_.61.0417b02: 清淨行也。等者。等取諸餘之事。謂護身。
T2227_.61.0417b03: 召請。結界。五供養。相助。決罰等也
T2227_.61.0417b04: 經。常依本戒下至悉地位中 釋曰。大段第
T2227_.61.0417b05: 三。明結總也。言本戒者。爲謂眞言門四重禁
T2227_.61.0417b06: 等。明王戒者。謂此品中所説法則等。若能
T2227_.61.0417b07: 作意行此等戒。不久應悉地位中。故
T2227_.61.0417b08: 常須作意等
T2227_.61.0417b09: 蘇悉地羯羅經略疏卷第二
T2227_.61.0417b10:   元慶八年七月二十九日寫得已了
T2227_.61.0417b11:  傳燈大法師位最圓 
T2227_.61.0417b12:
T2227_.61.0417b13:
T2227_.61.0417b14:
T2227_.61.0417b15: 蘇悉地羯經略疏卷第三
T2227_.61.0417b16:   供養華品第七
T2227_.61.0417b17: 華是供物。尊即所供。今此品内。略説七十
T2227_.61.0417b18: 九種妙華供養三部諸尊之法則。故云供養
T2227_.61.0417b19: 華品。又華是從慈悲生義。謂大菩提心種
T2227_.61.0417b20: 子於大慈悲中萬行開敷。莊嚴佛菩提樹
T2227_.61.0417b21: 是法門供具養心王如來。能令諸尊
T2227_.61.0417b22: 歡喜。所求必獲。故云供養華品
T2227_.61.0417b23: 經。復次分別説三品法 釋曰。從此品以下
T2227_.61.0417b24: 凡五品。大段第五。明持誦時供物也。分
T2227_.61.0417b25: 五。初品明供養華。次塗香藥品明塗香
T2227_.61.0417b26: 次分別燒香品明燒香。次燃燈法品明燃燈
T2227_.61.0417b27: 次獻食品明飮食。即如次答云何華供養。
T2227_.61.0417b28: 云何香塗香。云何香燒香。云何燈油相。云何
T2227_.61.0417b29: 食供養。就初品三。初明供養華
T2227_.61.0417c01: 先説三品法。次作三種法中倶當等用下。二
T2227_.61.0417c02: 正明供養華。次常應作致如是供養下。三明
T2227_.61.0417c03: 結勸也。初文爲三。初明三品法。次三部
T2227_.61.0417c04: 各有三等下。二明三部各有三等眞言合三
T2227_.61.0417c05: 三九等眞言也。次若作扇底迦法者下。三明
T2227_.61.0417c06: 各三等眞言作九品法九品成就也。就
T2227_.61.0417c07: 初爲二。初明説三品法。次列三品法名
T2227_.61.0417c08: 此即初也
T2227_.61.0417c09: 經。扇底迦法下至是爲三品 釋曰。二明
T2227_.61.0417c10: 三品法名也。扇底迦。補瑟徴迦。阿毘遮
T2227_.61.0417c11: 嚕迦者。如前釋也。言餘法者。謂鉤召敬
T2227_.61.0417c12: 愛等法。隨於三部而攝屬之。故但爲三品
T2227_.61.0417c13:
T2227_.61.0417c14: 經。三品各有三等眞言 釋曰。二明三部
T2227_.61.0417c15: 各有三等。於中爲三。初標。次列。後釋。此即
T2227_.61.0417c16: 初也。初言三部者。謂總相三部。於此三部
T2227_.61.0417c17: 各有三等。是爲各有三等眞言。隨總相結
T2227_.61.0417c18: 故云是爲三部。如後説
T2227_.61.0417c19: 經。所謂聖者説下至是爲三部 釋曰。二
T2227_.61.0417c20: 三等眞言也。等謂等類。佛部等類。乃至
T2227_.61.0417c21: 金剛部等類。是爲等類也。又等者。此三部
T2227_.61.0417c22: 眞言。隨行者心。等得成就。無差別。故
T2227_.61.0417c23: 等也。故分別成就品云。若欲以上眞言
T2227_.61.0417c24: 求下成就者。得下成就。或以下眞言
T2227_.61.0417c25: 求上者。得上成就。或以中眞言上下
T2227_.61.0417c26: 者。亦等成就。眞言之中。具此四徳。當知。即
T2227_.61.0417c27: 悉上中下分。能成大果。乃至云故知持誦
T2227_.61.0417c28: 皆由心意
T2227_.61.0417c29: 經。聖者説者下至是爲聖者眞言 釋曰。三
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