INBUDS
蘇悉地羯羅經略疏 (No. 2227_ 圓仁撰 ) in Vol. 61
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T2227_.61.0401a01: 中示教利喜者。是其例也。又釋。上兩句。
T2227_.61.0401a02: 明求法人。下一句。説必與法。故云爲樂大
T2227_.61.0401a03: 法乃至求離慳悋也。二十三曾從師入大曼
T2227_.61.0401a04: 荼羅。受潅頂法。復爲先師讃嘆徳者。讃
T2227_.61.0401a05: 嘆之辭。在文可見。瞿醯亦同云普誦眞言
T2227_.61.0401a06: 及持都法。先蒙阿闍梨及與傳法二種潅
T2227_.61.0401a08: 若准今文。應辯才無礙等攝。又云普學祕
T2227_.61.0401a09: 密眞言行。明一切曼荼羅法。善知分量。准
T2227_.61.0401a10: 今經者。善解妙義等攝也。又云及知弟子
T2227_.61.0401a11: 好惡之相。若准今文。具大慈悲憐愍衆生
T2227_.61.0401a12: 等句攝也。憐愍衆生。必可鑒知差別性。故
T2227_.61.0401a13: 彼經更有多文説師位相。而意不出前諸
T2227_.61.0401a14: 相也。諸教法中。亦明阿闍梨相。隨宜廣略
T2227_.61.0401a15: 開合不同。准例可知
T2227_.61.0401a16: 經。若依此者所受眞言下至終不獲果 釋
T2227_.61.0401a17: 曰。二明依阿闍梨之由。分爲二。初明依
T2227_.61.0401a18: 阿闍梨之由。後明結勸也。就初亦二。初明
T2227_.61.0401a19: 所受眞言速成就故須依。二明授與歸依之
T2227_.61.0401a20: 處故須依。此即初也。眞言祕教。是三世諸
T2227_.61.0401a21: 佛要誓之法。佛佛相付。不妄宣傳。而内懷
T2227_.61.0401a22: 慢。外不順師。檀誦眞言。望佛加被故。天
T2227_.61.0401a23: 神嗔忿。地祇蚩災。又眞言法則。其事繁多。
T2227_.61.0401a24: 若闕法則。事不成辨。若不辨者。謗法犯
T2227_.61.0401a25: 重。無有出斯。是故徒施功勞。終不獲果。
T2227_.61.0401a26: 若隨傳教師親受祕教時。都無此等失。故
T2227_.61.0401a28: 經。夫弟子恭侍阿闍梨猶如三寶及菩薩
T2227_.61.0401a29: 等 釋曰。二明授與歸依之處故須依之。
T2227_.61.0401b01: 亦爲二。初明恭侍。後正明恭侍所以。此即
T2227_.61.0401b02: 初也
T2227_.61.0401b03: 經。何以故下至正等菩提 釋曰。二正明
T2227_.61.0401b04: 恭侍所以也。能授三句故須恭侍。大菩提
T2227_.61.0401b05: 心爲歸依處。若不安住大菩提心。一切所
T2227_.61.0401b06: 作。即爲顛倒。若得安處。世出世法。堅固不
T2227_.61.0401b07: 動。而不爲魔之所擾亂。故云歸依處也。
T2227_.61.0401b08: 於諸善事而爲首因者。是大悲句。若無大
T2227_.61.0401b09: 悲水。諸善法牙。無由出生。諸佛菩薩。從大
T2227_.61.0401b10: 悲起者。此之謂也。故云善事首因。次現世
T2227_.61.0401b11: 安樂當來獲果等者。是究竟句也。若得方便
T2227_.61.0401b12: 解。雖未到究竟。而於一切法。得見安樂
T2227_.61.0401b13: 性。故云現世安樂。安樂性者。謂中道實相
T2227_.61.0401b14: 本不生也。於本不生際。顯現法界大曼荼
T2227_.61.0401b15: 羅。故云當來獲果也。諸三乘教。經歴三大
T2227_.61.0401b16: 阿僧祇劫。修因得果。今此祕教不爾。或現
T2227_.61.0401b17: 身得證。或異生得成。而不待三無數劫
T2227_.61.0401b18: 滿。故云當嗣不久而得無上正等菩提也。
T2227_.61.0401b19: 然於成佛有二種義。謂凡位成佛。聖位成
T2227_.61.0401b20: 佛。言凡位成佛者。若得如來智慧。雖未斷
T2227_.61.0401b21: 惑。依正二報。隨解融通。於一一微塵。具
T2227_.61.0401b22: 見十方三世。於一一身分。具見法界相好。
T2227_.61.0401b23: 凡夫依報。從本以來。遍法界之依。愚縛正
T2227_.61.0401b24: 報。法然道理等虚空之正。由未遇縁不得
T2227_.61.0401b25: 顯現。今依如來三密加持。此身法界依正始
T2227_.61.0401b26: 漸顯現。將似聖位毘盧遮那。但以凡情麁
T2227_.61.0401b27: 劣不能覩見。唯佛能見是爲凡位成佛
T2227_.61.0401b28: 也。故大興善寺和尚云。諸法無定性。爲識
T2227_.61.0401b29: 之所轉。若三密解起。此凡夫之身。轉爲如
T2227_.61.0401c01: 來身。此身之外無別佛身。故五字陀羅尼云。
T2227_.61.0401c02: 即於凡夫身。現成就佛身。應以爲證也。次
T2227_.61.0401c03: 精進無懈。晝夜修習。斷除惑障。彌増顯現。
T2227_.61.0401c04: 依正二報。互相融通。神力自在。上聖下凡。亦
T2227_.61.0401c06: 經。以是義故敬之如佛下至無有懈怠 釋
T2227_.61.0401c07: 曰。二明結勸也。亦分爲二。初明結勸敬
T2227_.61.0401c08: 師。後明結勸勤持。是即初也
T2227_.61.0401c09: 經。勸持不闕下至必無得疑 釋曰。二明
T2227_.61.0401c10: 結勸。如文可悉也
T2227_.61.0401c11: 蘇悉地羯羅經略疏卷第一
T2227_.61.0401c12: 元慶八年七月一日於元慶寺寫得
T2227_.61.0401c13: 傳燈大法師位最圓
T2227_.61.0401c14:
T2227_.61.0401c15:
T2227_.61.0401c16:
T2227_.61.0401c17:蘇悉地羯羅經略疏卷第二
T2227_.61.0401c18: 分別持誦相品第三
T2227_.61.0401c19: 言持誦者。謂持誦眞言也。龍樹云。念力
T2227_.61.0401c20: 故。持不忘故。誦金剛頂云。有四種念誦。謂
T2227_.61.0401c21: 一音聲念誦。二金剛念誦。合口動舌默誦是
T2227_.61.0401c22: 也。三三摩地念誦。心念是也。四眞實念誦。
T2227_.61.0401c23: 如字義修行是也。由此四種念誦力故。滅
T2227_.61.0401c24: 一切罪障苦厄。成就一切功徳。今依四種
T2227_.61.0401c25: 儀持誦眞言。故云持誦也。言相者。謂持
T2227_.61.0401c26: 誦眞言成就行相。行相衆多故云分別。今此
T2227_.61.0401c27: 品。正説持誦眞言人之成就行相。故云分
T2227_.61.0401c28: 別持誦相品也
T2227_.61.0401c29: 經。復次我今説持誦眞言成就行相。釋曰。
T2227_.61.0402a01: 今此一品。是大段第二。答能持誦之人。而
T2227_.61.0402a02: 有三段中。第二明持誦人成就行相。即答
T2227_.61.0402a03: 前問云何成就者弟子。於此一問而有二
T2227_.61.0402a04: 意。一問持誦者成就行相。二問持誦者同
T2227_.61.0402a05: 伴。今此品答初持誦者成就行相。於中爲
T2227_.61.0402a06: 二。初明標説。後正明成就行相。此即初也。
T2227_.61.0402a07: 雖持眞言而行相不如法者。不速得成
T2227_.61.0402a08: 就。是故標云我今説持誦眞言成就行相也。
T2227_.61.0402a09: 經。當須三業内外清淨 釋曰。下至品末。二
T2227_.61.0402a10: 正明持誦者成就行相。於中有三十行相。
T2227_.61.0402a11: 初内外清淨。二心不散亂。三曾無間斷。常
T2227_.61.0402a12: 修智慧。四純行一法。成就衆事。五離慳
T2227_.61.0402a13: 悋。六所出言詞無有滯礙。七處衆無畏。八
T2227_.61.0402a14: 所作皆辨。九常行慈忍。十離諸諂誑。十一
T2227_.61.0402a15: 無諸疾病。十二常行實語。十三善解法事。
T2227_.61.0402a16: 謂能解眞言法事次第等也。十四年歳少壯。
T2227_.61.0402a17: 若年老者。無三種味。事難成故。十五諸根
T2227_.61.0402a18: 身分。皆悉圓滿。若根不具。昔業尚重於現
T2227_.61.0402a19: 世事。亦多障礙。事難就故。十六於三寶
T2227_.61.0402a20: 處常起敬信。謂於同體起敬信也。十七
T2227_.61.0402a21: 修習大乘微妙經典。十八諸善功徳無懷退
T2227_.61.0402a22: 心也。文中云此之人速得成就者。意明
T2227_.61.0402a23: 結歸。若准義者。於一一相應結。此説今從
T2227_.61.0402a24: 總略故一處説。下亦例然。十九於諸菩薩及
T2227_.61.0402a25: 以眞言。常起恭敬。謂於別體而起恭敬。於
T2227_.61.0402a26: 中略佛故云及也。二十於有情起大慈
T2227_.61.0402a27: 悲。前約忍慈。今約慈悲。以爲異也。二十
T2227_.61.0402a28: 一常樂寂靜。不樂衆中。二十二恆行實語。
T2227_.61.0402a29: 作意護淨。以眞言爲實語。謂持誦諸眞
T2227_.61.0402b01: 言。觸類加護淨也。二十三若聞執金剛菩
T2227_.61.0402b02: 薩威力自在。心生諦信。歡喜樂聞此人信
T2227_.61.0402b03: 樂。眞實甚深故。生信樂聞。是故速得成就
T2227_.61.0402b04: 也。二十四少欲知足。二十五誦持眞言。念
T2227_.61.0402b05: 所求事。晝夜不絶。二十六初聞眞言經法。
T2227_.61.0402b06: 則身毛竪。心懷誦躍。生大歡喜。由機内動。
T2227_.61.0402b07: 毛竪外現故。速得成就也。二十七夢中自
T2227_.61.0402b08: 見悉地。如經所説。聖加在近。故夢如經也。
T2227_.61.0402b09: 二十八心樂寂靜。不與衆居。前約心樂。今
T2227_.61.0402b10: 明身亦不居也。二十九常於阿闍梨所敬
T2227_.61.0402b11: 重如佛。若輕能授人。所受法無驗。故敬如
T2227_.61.0402b12: 佛也。三十持誦眞言。久無効驗。不可棄
T2227_.61.0402b13: 捨。倍増廣願。轉加精進。以成爲限。謂其
T2227_.61.0402b14: 心強剛。不惜身命。諸天加威。賢聖増護。故
T2227_.61.0402b16: 行相。爲一人具。爲當多人具耶。答。爲一人
T2227_.61.0402b17: 具。亦應多人具也。問。兩具其趣如何。答。若
T2227_.61.0402b18: 聖人具衆徳相。以爲不難。若凡人備一二
T2227_.61.0402b19: 相。尚爲不易。何況衆相。是爲兩具之意也。
T2227_.61.0402b20: 問。若爾者但只聖人應修悉地成就之行。凡
T2227_.61.0402b21: 人無分。答。若於凡人只有一兩。而於悉
T2227_.61.0402b22: 地修行亦得。問。有一兩相。若許修習成就
T2227_.61.0402b23: 行者。相違瞿醯簡擇弟子文。云不具法
T2227_.61.0402b24: 則。諂曲猛害。恆麁惡語。撥無因果。常樂愚
T2227_.61.0402b25: 癡我慢。無智多言。下賎家生。乃至復無善
T2227_.61.0402b26: 相。外相不順。内無徳行。其諸弟子。若有此
T2227_.61.0402b27: 相。必應遠離。今何故只有一兩善相。多有
T2227_.61.0402b28: 諸惡行相。而許修習成就行耶。答。彼文且
T2227_.61.0402b29: 約大分簡擇。然非不許一兩善相。而有攝
T2227_.61.0402c01: 受故。彼文説諸善相竟。云具足如是之
T2227_.61.0402c02: 相弟子甚難可得。是故但於三寶有敬信
T2227_.61.0402c03: 心。深樂大乘。復求福徳。應當攝受。假使身
T2227_.61.0402c04: 無善相。及内無徳。亦應攝受。文意可悉
T2227_.61.0402c05: 矣
T2227_.61.0402c06: 分別同伴品第四
T2227_.61.0402c07: 所言同者。心･事與行者不異故云同。故文
T2227_.61.0402c08: 云。善知行者所須次第。不待言教。隨有所
T2227_.61.0402c09: 求。知時即送。具如此者爲勝同伴。又云。所
T2227_.61.0402c10: 持眞言與行者同。兼明結界護身等法。得
T2227_.61.0402c11: 如是伴。則速成就等也。言伴者。即謂伴類。
T2227_.61.0402c12: 行者伴類故。然於同伴具相･闕相及以展
T2227_.61.0402c13: 轉。種種不同。今此一品。分別如是伴侶之
T2227_.61.0402c14: 相。故云分別同伴品
T2227_.61.0402c15: 經。復次當説同伴者相 釋曰。從此以下。大
T2227_.61.0402c16: 段第二。答能持誦之人。而有三段中。第三
T2227_.61.0402c17: 明持誦同伴相。即答云何成就者弟子也。
T2227_.61.0402c18: 於此一問而有二意。一問持誦者成就行
T2227_.61.0402c19: 相。即前品答了。今此品。答持誦者同伴相
T2227_.61.0402c20: 也。就文分爲二。初明標説。後明正説。同伴
T2227_.61.0402c21: 者相此即初也
T2227_.61.0402c22: 經。福徳莊嚴下至亦不太白 釋曰。從此
T2227_.61.0402c23: 以下。二明正説同伴者相。分文爲三。初明
T2227_.61.0402c24: 具相同伴相。次明闕相同伴相。三明展轉同
T2227_.61.0402c25: 伴相。是即初也。此亦爲二。初明正説同伴
T2227_.61.0402c26: 相。後若有如前人種種下。二明總結。此即初
T2227_.61.0402c27: 也。亦分爲二。初明内相。次餘忍諸苦下。二
T2227_.61.0402c28: 明外相。此即初也。言内相者。自性三業。不
T2227_.61.0402c29: 由他教。内自得故。亦分爲二。初正説内相。
T2227_.61.0403a01: 後明結示。此即初也。相略有十七。一福徳
T2227_.61.0403a02: 莊嚴。二貴族生種。三常樂正法。不行非法。
T2227_.61.0403a03: 四懷深信。五離諸恐怖。六精進不退。七奉
T2227_.61.0403a04: 行尊教。八常作實語。九諸根圓滿。十身無
T2227_.61.0403a05: 疾病。不過太長及太短。不太肥麁。不痩
T2227_.61.0403a06: 小。是爲十一及十五。不太黒・白。合爲十
T2227_.61.0403a08: 經。離此陋疾福徳同伴 釋曰。此即二明結
T2227_.61.0403a09: 示也
T2227_.61.0403a10: 經。餘忍諸苦下至説爲勝伴 釋曰。二明
T2227_.61.0403a11: 外相也。言外相者。隨他成性故爲外相。
T2227_.61.0403a12: 教即他也。略有二十二相。一餘忍諸苦。二
T2227_.61.0403a13: 善解眞言印等。於此文中。有眞言及印。供
T2227_.61.0403a14: 養次第。諸餘法則。四種差別。准文可知。三
T2227_.61.0403a15: 常修梵行。四順忍諸事。五出言和雅。令人
T2227_.61.0403a16: 樂聞。六離諸我慢。強記不忘。七有教奉行
T2227_.61.0403a17: 不相推詫。八多聞智慧。九慈心無恚。十常
T2227_.61.0403a18: 念布施。十一善解分別明王眞言。常須念
T2227_.61.0403a19: 誦。十二所持眞言與行者同。兼明結界護
T2227_.61.0403a20: 身等法。次文即是結示。下亦例爾也。十三
T2227_.61.0403a21: 三業調善。十四曾於師所入曼荼羅。十五
T2227_.61.0403a22: 歸依佛教。不習小法。十六善知行者所須
T2227_.61.0403a23: 次第。知時即送。十七身意賢善。心無憂惱。
T2227_.61.0403a24: 十八決定堅固。終不退心。十九於多財利
T2227_.61.0403a25: 不望貪著謂少欲知足也。二十若欲成就
T2227_.61.0403a26: 諸餘等藥。不捨聖戒也。成就藥等。而有
T2227_.61.0403a27: 多種。謂息災。増益。降伏。除前二種所餘
T2227_.61.0403a28: 降伏。是爲餘等。此意趣多故云等也。於此
T2227_.61.0403a29: 成就爲作強縁而不捨戒。戒謂十善性戒。
T2227_.61.0403b01: 有佛無佛。常在世間。不問受不受。持即成
T2227_.61.0403b02: 善。犯必成罪。故云自然聖戒。又復性戒名
T2227_.61.0403b04: 云。雖與瞋相應降伏惡衆生。而内懷慈悲。
T2227_.61.0403b05: 堅持諸佛戒。故云不捨等也。若不悟知祕
T2227_.61.0403b06: 密意者。見作生怖。起厭離心。具徳勝伴。
T2227_.61.0403b07: 不生此心。故云心無捨離也。二十一於行
T2227_.61.0403b08: 者處無所窺求。二十二不捨離行者。然於
T2227_.61.0403b09: 此中有三不捨離。在文可見。更不分也。
T2227_.61.0403b10: 淹字於炎反久也。又淹留也。滯稽久也
T2227_.61.0403b11: 經。若有如前種種徳行堪能成就最上勝事
T2227_.61.0403b13: 經。縱無前徳但明眞言成就法則下至智慧
T2227_.61.0403b14: 高明 釋曰。二明闕相同伴相。分文爲二。
T2227_.61.0403b15: 初正明闕相同伴相。次爲欲成就下。二明
T2227_.61.0403b16: 同伴助成也。初亦爲二。初正明伴相。後結
T2227_.61.0403b17: 示也。初明伴相。亦爲二相。初智慧相。後福
T2227_.61.0403b18: 徳相。此即初也。若以有智故有所虧時。
T2227_.61.0403b19: 以理教誨。令法圓滿。有忘失時。助作周
T2227_.61.0403b20: 備。故許以爲勝伴也。明知法則。善解曼荼
T2227_.61.0403b21: 羅。故云智慧高明也。又非但明解前兩種
T2227_.61.0403b22: 事。兼達三乘一乘。故云智慧高明也
T2227_.61.0403b23: 經。復加福徳勝持誦者 釋曰。二明福徳相
T2227_.61.0403b24: 也。若無福相。而於時時起作灌頂及以護
T2227_.61.0403b25: 摩。設備香花等。不能成辨。故許有此相。
T2227_.61.0403b26: 以爲勝伴。文旨可知也
T2227_.61.0403b27: 經。如是之伴亦能成就最上勝事 釋曰。二
T2227_.61.0403b28: 明結示也
T2227_.61.0403b29: 經。爲欲成就最上事故下至竝須助作 釋
T2227_.61.0403c01: 曰。二明同伴助成。分文爲二。初明福智各
T2227_.61.0403c02: 助成相。次行者毎日下。二明福智共助成相。
T2227_.61.0403c03: 就初亦分爲二。初明福智各助成相。後明
T2227_.61.0403c04: 結示也。初亦分爲二。初明福相助成。後明
T2227_.61.0403c05: 智相助成。是即初也。爲助持誦者最上事
T2227_.61.0403c06: 速成就故。廣修福善。故云而作灌頂及護
T2227_.61.0403c07: 摩也。隨時必有辨備香花等事。皆助作。
T2227_.61.0403c08: 或諸方難。依次簡擇擁護拒之或助辨所有
T2227_.61.0403c10: 經。非直助修如前等事下至勿法事有闕
T2227_.61.0403c11: 二明智相助成亦爲二。初明助成虧失。後
T2227_.61.0403c12: 明開釋事事。此即初也
T2227_.61.0403c13: 經。乃至事事下至諸行因縁 釋曰。二開
T2227_.61.0403c14: 釋事事。如文可知也
T2227_.61.0403c15: 經。具如是者最爲勝伴 釋曰。二明結示
T2227_.61.0403c16: 也
T2227_.61.0403c17: 經。行者毎日持誦之時下至使令周備 釋
T2227_.61.0403c18: 曰。二明福智共助成相。於中爲二。初明助
T2227_.61.0403c19: 成持誦之時使令圓備。次其伴常須持誦供
T2227_.61.0403c20: 養下二明廣修諸善滿行者願。此即初也。
T2227_.61.0403c21: 就此爲二。初明助補持誦時失使令周備。
T2227_.61.0403c22: 次行者持誦欲了下。二明助作持誦了時忘
T2227_.61.0403c23: 處也。就初亦二。初明持誦之時助作之相。
T2227_.61.0403c24: 二明成就藥法之時助作之相。此即初也。
T2227_.61.0403c25: 言毎日持誦之時等者。設使扇底迦等持誦
T2227_.61.0403c26: 之時。及其事中。若有忘失時。其伴相助作
T2227_.61.0403c27: 之也
T2227_.61.0403c28: 經。若欲説成就藥法之時下至終不廢忘 釋
T2227_.61.0403c29: 曰。二明成藥法時助作之相也。成就藥法
T2227_.61.0404a01: 等謂仙藥眼藥等。其助成就之人護其物
T2227_.61.0404a02: 故。常在其處。以毛按之。或以眼觀。或以
T2227_.61.0404a03: 草幹等按之。徐徐持誦中聞。數數光顯其
T2227_.61.0404a04: 物。令其藥物必得成就。故云以手而按等
T2227_.61.0404a05: 經。行者持誦欲了下至應助作之 釋曰。二
T2227_.61.0404a06: 明助作持誦了時忘處也。行者念誦既疲
T2227_.61.0404a07: 勞故。結撥遣印。誦奉請呪。結奉請印。誦
T2227_.61.0404a08: 撥遣呪。或抱珠置珠。互作忘錯。或於供養
T2227_.61.0404a09: 賛歎等種種諸事。皆有錯誤。彼助成人。看
T2227_.61.0404a10: 其忘處。爲助作之。是故云也
T2227_.61.0404a11: 經 其伴常須持誦供養下至唯共伴語 釋
T2227_.61.0404a12: 曰。二明廣修諸善滿行者願也。持念眞
T2227_.61.0404a13: 言。供養冥顯一切凡聖。及造塔印佛。堅持
T2227_.61.0404a14: 禁戒。讀誦經典。三業所修一切諸善。咸皆
T2227_.61.0404a15: 迴向修眞言者。令滿其願。故云其伴常須
T2227_.61.0404a16: 持誦等也。持眞言者。於所修内外一切諸
T2227_.61.0404a17: 事。若有指受其同伴者。唯共伴語。所言
T2227_.61.0404a18: 伴者。謂第三伴。非語他人。若他共語。於所
T2227_.61.0404a19: 修法而無有驗。故但與伴語也。故下品云。
T2227_.61.0404a20: 亦不與外諸人談語。唯共伴語。當念誦時。
T2227_.61.0404a21: 縱是同伴亦不與語。唯除餘時。自非所須
T2227_.61.0404a23: 經。若欲成就最勝事故更許一伴展轉合語
T2227_.61.0404a24: 釋曰。以下第三明展轉同伴。又分爲三。
T2227_.61.0404a25: 初明成勝事故更許一伴。二明行者同伴
T2227_.61.0404a26: 同簡擇食物。三明結示。此即初也。持誦者。
T2227_.61.0404a27: 若喫所制物。諸天捨離。神驗難得。故同伴
T2227_.61.0404a28: 者亦所食同。是食法。通上二種同伴者也
T2227_.61.0404b01: 經。行者所食如依法制者 如下持誦品説。
T2227_.61.0404b02: 不應喫葱蒜蘿菔。油麻酒酢。及餘一切諸
T2227_.61.0404b03: 菜茹。米粉豆餅。并蒸畢豆。及油麻餅。并作
T2227_.61.0404b04: 團食。皆不應喫。一切毘那夜迦所愛之食。
T2227_.61.0404b05: 及供養殘食油麻粳米豆粥。及以乳粥。所
T2227_.61.0404b06: 被驀食。或被觸食。皆不應食。又大神
T2227_.61.0404b07: 力陀羅尼經云。護三業淨。有二種護。何等
T2227_.61.0404b08: 爲二。一外護。二内護。言外護者。不得食
T2227_.61.0404b09: 我世尊殘食。不得食一切賢聖殘食。不得
T2227_.61.0404b10: 食一切鬼神殘食。不得食師僧父母殘食。
T2227_.61.0404b11: 不得食一切衆人殘食。又不得食國王官
T2227_.61.0404b12: 人殘食。不共衆人傳器而食。亦不得食
T2227_.61.0404b13: 毘那夜迦鬼魔之食。毘那夜迦食者。若麺裏
T2227_.61.0404b14: 物蒸煮燒熟歡喜團等。皆不得食。若食此
T2227_.61.0404b15: 食。於三昧力不得成就。若一切人畜生産
T2227_.61.0404b16: 處。不得往到。亦不得食。諸死亡家。十惡
T2227_.61.0404b17: 家。沽酒家。五辛家。埋死人家。賣凶具家。
T2227_.61.0404b18: 不淨人家。婬女家。造經像家。皆不得往。亦
T2227_.61.0404b19: 不得食。諸不淨人。看他産人。捉死屍人。
T2227_.61.0404b20: 截割衆生身肉之人。如是等人。皆不得近
T2227_.61.0404b21: 與身相觸。亦勿交往。此名外護清淨之法
T2227_.61.0404b23: 所制。隨事不同。各隨其制。亦是依法制
T2227_.61.0404b24: 也。文中如字隨也。行者所食隨依教制。是
T2227_.61.0404b25: 故云也
T2227_.61.0404b26: 經。具如是者下至勝事同伴 釋曰。三明
T2227_.61.0404b27: 結示也。亦分爲二。初明結示同伴。後結示
T2227_.61.0404b28: 福徳。此即初也
T2227_.61.0404b29: 經。第三同伴下至如前説 釋曰。二結示
T2227_.61.0404c01: 第三同伴。福徳亦然。相望初二。以爲第三。
T2227_.61.0404c03: 知識。而有三種。謂外護。同行。教授。今此所
T2227_.61.0404c04: 説同伴者。是爲何等善知識耶。答。今經所
T2227_.61.0404c05: 説。不局一隅。該攝三種。倶爲同伴也。問。
T2227_.61.0404c06: 若爾者。此品所演而有三種同伴。謂具相。
T2227_.61.0404c07: 闕相。展轉。何等是爲外護等耶。答。於今三
T2227_.61.0404c08: 種而具外護等三。問。其一具三者。其道理
T2227_.61.0404c09: 如何。答。今此同伴者。能營理所須。亦更相
T2227_.61.0404c10: 策發。兼指授所闕。是故一具彼三也。故説
T2227_.61.0404c11: 具相同伴。文云。善知行者所須次第。不待
T2227_.61.0404c12: 言教。隨有所求。知時即送。此即營理所須
T2227_.61.0404c13: 外護義也。又云。善解分別明王眞言。常須
T2227_.61.0404c14: 念誦。所持眞言與行者同。兼明結果護身
T2227_.61.0404c15: 等法。得如是伴。則速成就。此即更相策發
T2227_.61.0404c16: 同行義也。又云。善解眞言印曼荼羅供養次
T2227_.61.0404c17: 第諸餘法則。又云。若欲成就諸餘等藥。爲
T2227_.61.0404c18: 作強縁。此即有教授義也。問。約具相同
T2227_.61.0404c19: 伴。其義且爾。然於闕相及以展轉。其理如
T2227_.61.0404c20: 何。答。約闕相同伴。亦有文義也。其文云。其
T2227_.61.0404c21: 福徳伴。半月半月與持誦者而作灌頂及以
T2227_.61.0404c22: 呼摩。隨時所辨香花燃燈。乃至云隨所爲。
T2227_.61.0404c23: 竝須助作。此即外護文義也。又云。行者毎
T2227_.61.0404c24: 日持誦之時。及所行事時。有時忘失。其福徳
T2227_.61.0404c25: 伴。隨所見處。相助作之。使令周備。此即同
T2227_.61.0404c26: 行策發義也。又云。若誦持者有所虧失。其
T2227_.61.0404c27: 福徳伴。依於經法。以理教誨。勿法有關。此
T2227_.61.0404c28: 是教授義也。展轉同伴文云。第三同伴。福徳
T2227_.61.0404c29: 亦然。一如前説。當知。此伴如前亦具三種
T2227_.61.0405a01: 義也。又問。今如所説。若不應喫一切毘那
T2227_.61.0405a02: 夜迦所愛之食者。何故彼儀軌云。其所獻食。
T2227_.61.0405a03: 必須自食始得氣力。豈不損失悉地法耶。
T2227_.61.0405a04: 答。此義至下品應當解釋也
T2227_.61.0405a05:擇處品第五
T2227_.61.0405a06: 擇者謂簡擇也。處者謂方處也。上諸品中。既
T2227_.61.0405a07: 説所持法及修行人已。若不得勝處。焉得
T2227_.61.0405a08: 速成就。於彼方處而有多種。又約三部等
T2227_.61.0405a09: 分別處所。故云擇處品也
T2227_.61.0405a10: 經。復次演説持誦眞言成就處者 釋曰。今
T2227_.61.0405a11: 此一品。是大段第二明持誦之方處。即答
T2227_.61.0405a12: 云何方所爲勝處問意也。分文爲三。初明
T2227_.61.0405a13: 標説。二明廣説方處。三明於三部等分別
T2227_.61.0405a14: 處所。是即初也。若欲持誦速得悉地者。應
T2227_.61.0405a15: 擇方處。是故次説成就處也
T2227_.61.0405a16: 經。住何方地速得成就 釋曰。從此以下。二
T2227_.61.0405a17: 明廣説方處。分文亦二。初欲説而徴起。
T2227_.61.0405a18: 後廣説方處。此即初也。如來成道降魔處等
T2227_.61.0405a19: 以爲地也。故經文云佛轉法輪處。佛涅槃
T2227_.61.0405a20: 處等。復佛經行所至之國。以爲方也。故文
T2227_.61.0405a21: 云。或佛經行所至之國。如是之方。速得成
T2227_.61.0405a22: 就。若依此義。方廣地狹。又方必有地。地必
T2227_.61.0405a23: 有方故云方地。故經文云尼連禪河其地
T2227_.61.0405a24: 方所速得成就也
T2227_.61.0405a25: 經。佛所得道下至一一廣明 釋曰。二明
T2227_.61.0405a26: 廣説方處也。文亦爲二。初廣説方處也。次
T2227_.61.0405a27: 既得如是上妙處所下。二明簡擇地中穢惡。
T2227_.61.0405a28: 此即初也。初説方處。略有三十七勝處。初
T2227_.61.0405a29: 謂佛所得道降四魔處。然此得道降魔是
T2227_.61.0405b01: 雖二相而不異處。故以爲一勝處。又尼連
T2227_.61.0405b02: 禪河在菩提樹邊故爲一處。故中阿含五
T2227_.61.0405b03: 十六羅摩經云。佛在鹿母堂。告諸比丘。有
T2227_.61.0405b04: 二種求。一者聖求。二非聖求。聖求者。安隱涅
T2227_.61.0405b05: 槃。我爲童子時。年始十九。往阿羅羅迦摩
T2227_.61.0405b06: 羅所。問言。依汝法行梵行可不。答言。無
T2227_.61.0405b07: 不可。云何此法自知證。仙言。我度識處得
T2227_.61.0405b08: 無所有處。即往遠離處。修證得已。更往仙
T2227_.61.0405b09: 所。述己所得。仙問。汝已證無所有處耶。我
T2227_.61.0405b10: 之所得汝亦得耶。即共領衆。又自念。此法
T2227_.61.0405b11: 不趣智慧不趣涅槃。寧可更求安隱處
T2227_.61.0405b12: 耶。是故更往欝陀羅羅摩子所云。我欲於
T2227_.61.0405b13: 汝法中學。彼答無不可。問曰。知自證耶。
T2227_.61.0405b14: 答。我度無所有處得非想定。我久證得。便
T2227_.61.0405b15: 修得之。乃至領衆等。復念言。此法不至涅
T2227_.61.0405b16: 槃。即往象頭山鞸羅梵志村尼連禪河邊。誓
T2227_.61.0405b17: 不起。即得無上安隱涅槃。道品成就。四智
T2227_.61.0405b18: 具足。法花云。如來爲太子時。出於釋城。去
T2227_.61.0405b19: 伽耶城不遠坐於道場。得成阿耨多羅三
T2227_.61.0405b20: 藐三菩提。言伽耶者。山名。即象頭山。城
T2227_.61.0405b21: 近此山。故名伽耶城也。彼經既云往尼連
T2227_.61.0405b22: 禪河邊。誓不起。即得涅槃。道品成就。四智
T2227_.61.0405b23: 具足。故云尼連禪河與菩提樹竝是一處
T2227_.61.0405b24: 也。法花意。亦准知之。言沂岸者。沂魚衣反。
T2227_.61.0405b25: 淮沂也。沂水出泰山。蓋懸也。岸魚韓反。水
T2227_.61.0405b26: 望涯泗而高曰岸也。涯後而水深者爲岸
T2227_.61.0405b27: 也。意云。彼尼連禪河。猶如此間沂水高岸。
T2227_.61.0405b28: 而無諸難。速得悉地。衆魔不能爲障。所求
T2227_.61.0405b29: 無不成就。故爲勝也。二佛轉法輪處。三佛
T2227_.61.0405c01: 涅槃處。四佛所生處。皆是大威徳諸天常所
T2227_.61.0405c02: 護持。故法驗易成也。一行和尚云。若人已
T2227_.61.0405c03: 發菩提心。即是諸佛生地。亦是得道。轉法
T2227_.61.0405c04: 輪。般涅槃處。亦是久住其中。以四威儀廣
T2227_.61.0405c05: 利衆生之處。雖未聞祕藏。但得三乘共行
T2227_.61.0405c06: 處。亦名吉祥。謂觀察性空無相無作。無有
T2227_.61.0405c07: 我人衆生壽者。此是二乘成道入涅槃處。亦
T2227_.61.0405c08: 是種種本生。經菩薩棄捨身命。學波羅蜜
T2227_.61.0405c09: 處。皆可就中作曼荼羅。復次自謂已得涅
T2227_.61.0405c10: 槃。生滅度想。是聲聞辟支佛所遊地分。若
T2227_.61.0405c11: 不得一向求菩提人。即應平治此中畫
T2227_.61.0405c12: 作悲生曼荼羅也。五佛所説勝處。謂如仙人
T2227_.61.0405c13: 住山世尊記説。於中易所得道之類是也。
T2227_.61.0405c14: 六菩薩所説勝處。七乃至十四。佛八大塔。
T2227_.61.0405c15: 言八塔者。謂安置佛舍利塔也。若准付法
T2227_.61.0405c16: 藏分法。先爲三分。謂人･天･海。人中一分。復
T2227_.61.0405c17: 分爲八。阿含亦爾。故長阿含云。佛涅槃後。
T2227_.61.0405c18:
尸國諸末羅衆。波波國諸末梨衆。遮羅國
T2227_.61.0405c19: 諸跋離衆。摩伽陀國諸拘梨民衆。毘提國諸
T2227_.61.0405c20: 波羅門衆。迦維羅國諸釋種衆。毘舍離國諸
T2227_.61.0405c21: 離車衆。摩竭國阿闍世王衆。於尸城各
T2227_.61.0405c22: 求舍利分。乃至彼城王不肯分付。時香姓
T2227_.61.0405c23: 婆羅門。而喩衆人。即分舍利。以爲八分。瓶
T2227_.61.0405c24: 塔第九。灰塔第十。生存時髮。天持上天。起
T2227_.61.0405c25: 塔供養。有餘灰者。畢鉢羅樹人。起塔供
T2227_.61.0405c26: 養。諸國各於本國起塔。而今此經。且明人
T2227_.61.0405c27: 界八大塔處。以爲勝處。瓶灰兩塔。及出家
T2227_.61.0405c28: 塔等。亦是勝處。彼天及海是異界。故且不説
T2227_.61.0405c29: 之。應云是亦勝處也。大乘本生心地觀經
T2227_.61.0406a01: 第一云。又此光中。影現如來不可思議八大
T2227_.61.0406a02: 寶塔。娑羅國淨飯王宮生處寶塔。摩伽陀
T2227_.61.0406a03: 國伽耶城邊菩提樹下成佛寶塔。婆羅捺國
T2227_.61.0406a04: 鹿野園中初轉法輪度人寶塔。舍衞國中給
T2227_.61.0406a05: 孤獨園與諸外道六月論議得一切智聲名
T2227_.61.0406a06: 寶塔。安達羅國曲女城邊昇忉利天爲母説
T2227_.61.0406a07: 法。共梵天王及天帝釋十二萬衆。從三十
T2227_.61.0406a08: 三天現三道寶階下閻浮時。神異寶塔。摩
T2227_.61.0406a09: 竭陀國王舍城邊耆闍崛山説大般若法花
T2227_.61.0406a10: 一乘心地經等大乘寶塔。毘舍離國菴羅衞
T2227_.61.0406a11: 林維摩長者不可思議現疾寶塔。尸那國
T2227_.61.0406a12: 跋提河邊娑羅林中圓寂寶塔。如是八塔。大
T2227_.61.0406a13: 聖化儀人天有情所歸依處。供養恭敬爲成
T2227_.61.0406a14: 佛因。如是音聲及諸塔影而於三世難思議
T2227_.61.0406a15: 事。悉皆影現大光明中。即偈頌曰。淨飯王宮
T2227_.61.0406a16: 生處塔。菩提樹下成佛塔。鹿野園中法輪塔。
T2227_.61.0406a17: 給孤獨園名稱塔。曲女城邊寶階塔。耆闍崛
T2227_.61.0406a18: 山般若塔。菴羅衞林維摩塔。娑羅林中圓寂
T2227_.61.0406a19: 塔。如是世尊八寶塔。諸天龍神常供養也。如
T2227_.61.0406a20: 來所現八箇大塔。亦是八塔。義意可知。義
T2227_.61.0406a21: 釋云。如西方八塔及三乘聖衆遺迹甚多。皆
T2227_.61.0406a22: 是大威徳諸天常所護持瞻禮。猶如般若經
T2227_.61.0406a23: 所在之處。諸小鬼輩不敢停留。故法驗易成
T2227_.61.0406a24: 也。十五名山多諸林木花果泉水。彼義釋
T2227_.61.0406a25: 云。諸勝處中。最以山林爲上。雖重巖衆
T2227_.61.0406a26: 峯端嚴幽寂。若無花果流泉人所不樂。則
T2227_.61.0406a27: 衆縁多闕。亦不堪任。故須有種種名花甘
T2227_.61.0406a28: 實。兼有清泉池。情所愛悦之處。則是佛所
T2227_.61.0406a29: 稱歎。可作漫荼羅事業也。復次淨菩提心。
T2227_.61.0406b01: 安住諦理。堅固不動。八方大風不能震搖。
T2227_.61.0406b02: 大悲方便花果。處處珍布。常流淨法。利樂
T2227_.61.0406b03: 衆生。最是佛所稱歎。好作曼荼羅處也。十
T2227_.61.0406b04: 六有蘭若。多諸花果。渠水交流也。十七有
T2227_.61.0406b05: 蘭若。多諸糜鹿。無人採捕。復無諸惡獸。麋
T2227_.61.0406b06: 字莫悲反。鹿屬也。一曰老也。採倉宰反。取
T2227_.61.0406b07: 也。捕蒲布反。捕猶逐索之也。取也。熊胡
T2227_.61.0406b08: 弓反。獸似豕。山居冬蟄。其掌似人掌也。羆
T2227_.61.0406b09: 鄙宜反。似熊而黄白長頭高脚。猛憨多力。今
T2227_.61.0406b10: 文意。謂無此等類以爲勝處也。十八無大
T2227_.61.0406b11: 寒復無大熱。其處宜人。十九山傍。二十山
T2227_.61.0406b12: 峯頂爲獨高臺。二十一山復如上三處。復
T2227_.61.0406b13: 有流水以爲好處。二十二復有勝處。青草
T2227_.61.0406b14: 遍地。多諸樹花。中有其木。堪作護摩。二
T2227_.61.0406b15: 十三安置舍利塔前。二十四於山中安舍
T2227_.61.0406b16: 利處。二十五四河邊。謂從阿那婆答多池
T2227_.61.0406b17: 所流出四大河。池東面銀牛口流出殑伽河。
T2227_.61.0406b18: 南面金象口流出信度河。西面瑠璃馬口流
T2227_.61.0406b19: 出縛芻河。北面頗胝師子口流出徒陀河。
T2227_.61.0406b20: 大地菩薩以願力故。化爲彼池龍王。於中
T2227_.61.0406b21: 潜宅。出清冷水。給繼瞻部州。故四河邊以
T2227_.61.0406b22: 爲勝處也。二十六有蘭若。種種林木茂飾
T2227_.61.0406b23: 嚴麗。無多人處。前蘭若處多諸花菓。今此
T2227_.61.0406b24: 蘭若雖無花菓。而諸林木茂飾嚴麗。無多
T2227_.61.0406b25: 人處。以爲異也。二十七寒林烟不絶處。謂
T2227_.61.0406b26: 除蘭若。更有
欝樹林。樹下寒冷。烟雲時
T2227_.61.0406b27: 時出現。而似有靈跡。是爲寒林烟不絶處
T2227_.61.0406b29: 大池邊。謂清池沼多。有水生諸花。人與非
T2227_.61.0406c01: 人。咸所愛樂。三十往曾有多牛居處。義釋
T2227_.61.0406c02: 云。西方聚落。牧牛共在一處。去村或十里
T2227_.61.0406c03: 五里。既積多時。牛屎尿遍地重積。梵俗亦
T2227_.61.0406c04: 以爲淨。雖然須牛移去。若牧牛見在。亦不
T2227_.61.0406c05: 可作也。三十一逈獨大樹之下。神靈所依。
T2227_.61.0406c06: 日影不轉。三十二多聚落一神祠處。亦是清
T2227_.61.0406c07: 潔故。三十三十字大路之邊。三十四龍池邊。
T2227_.61.0406c08: 三十五佛經行所至之國。三十六但有國土
T2227_.61.0406c09: 人民。信順恭敬三寶。弘揚正法。三十七有
T2227_.61.0406c10: 國土。多諸仁衆。皆具慈悲。恭敬三寶。及多
T2227_.61.0406c11: 仁慈國。諸天加護。地祗歡喜。是故於所修
T2227_.61.0406c12: 法無有障礙。速得悉地。故爲勝地。如上所
T2227_.61.0406c14: 經。既得如是上妙處所下至一一廣明 釋
T2227_.61.0406c15: 曰。二明簡擇地中穢惡瓦礫等物。瓦謂碎瓦。
T2227_.61.0406c16: 礫謂礫石。所言等者。謂除去破器髑髏毛髮
T2227_.61.0406c17: 糠糟灰炭刺骨朽木等。及蟲蟻蜣蜋毒螫之
T2227_.61.0406c18: 類。等取如是故云等也。若依玉呬坦跢羅
T2227_.61.0406c19: 經更明地相者。謂於高下及有荊蕀碎髑
T2227_.61.0406c20: 髏片近岸埆坎枯井枯池饒有樹根及有
T2227_.61.0406c21: 蟲窠醎
炭灰饒石瓦礫自然乾土竝髮蟲
T2227_.61.0406c22: 饒如是等地應可遠離。於一切事諸曼荼羅。
T2227_.61.0406c23: 於平正地清淨潤澤離如前過。於東北方。
T2227_.61.0406c24: 其地少下。如是等處。作曼荼羅。入爲吉
T2227_.61.0406c25: 祥。先掘其地。深量一肘。還以其土而填其
T2227_.61.0406c26: 處。土若餘勝。當知好處。必得成就。若反此
T2227_.61.0406c27: 者。及有前過。即不應作。若強作者。非但
T2227_.61.0406c28: 不成。亦損已身。復有其地。無有如前過。
T2227_.61.0406c29: 周邊有水。速得成就。無水不吉。或有處
T2227_.61.0407a01: 所。地無前過。周邊有樹豐足。花果枝葉欝
T2227_.61.0407a02: 茂足有乳樹。作曼荼羅。亦爲吉祥地。具諸
T2227_.61.0407a03: 徳周匝有樹。近有流水。此地最勝。文意准
T2227_.61.0407a04: 知。曼荼羅品者。泛指諸教法。謂於諸眞言
T2227_.61.0407a05: 祕密教法。造作曼荼羅品類之中。一一廣
T2227_.61.0407a06: 明除去地中穢惡等事。是故云曼荼羅品
T2227_.61.0407a07: 一一廣明也
T2227_.61.0407a08: 經。如悉地法善須分別三部處所 釋曰從
T2227_.61.0407a09: 此以下。三明於三部等分別處所也。於
T2227_.61.0407a10: 中爲四。初分別三部處所。二明三法處所。
T2227_.61.0407a11: 三明三法上中下成就處所。四明結示。此即
T2227_.61.0407a12: 初也。今依彼經釋此等文。於八大塔及大
T2227_.61.0407a13: 聖迹。應作佛部中無能勝等諸勝上曼荼羅。
T2227_.61.0407a14: 於蓮池邊。應作蓮花中部善住等諸勝上曼
T2227_.61.0407a15: 荼羅。於山頂上。應作金剛部中辟縛等諸
T2227_.61.0407a16: 勝上曼荼羅。今略示旨。廣如餘文
T2227_.61.0407a17: 經。復須分別扇底迦法補瑟徴迦法阿毘遮
T2227_.61.0407a18: 嚕迦法 釋曰。二明三法處所。若作息災。
T2227_.61.0407a19: 當白色地作曼荼羅。若作増益。於赤黄地
T2227_.61.0407a20: 作曼荼羅。若作降伏。於黒色地作曼荼羅。
T2227_.61.0407a21: 於山頂上或牛居之處。或於制底。或有佛
T2227_.61.0407a22: 堂。有舍利者。如是等處。即作息災曼荼羅
T2227_.61.0407a23: 法。於恒河邊。或於蓮池邊。或於坦禪上。或
T2227_.61.0407a24: 於海邊。應作増益曼荼羅事。或在於其
T2227_.61.0407a26: 閑處。或於空室。或於棄穢之處。應作降伏
T2227_.61.0407a27: 曼荼羅事
T2227_.61.0407a28: 經。如是三法復須分別上中下成法 釋曰。
T2227_.61.0407a29: 三明三法上中下成就處所也。於八大塔及
T2227_.61.0407b01: 與聖迹。或意樂處。或於清淨之處。或於山
T2227_.61.0407b02: 頂如是處。應作上成就曼荼羅。於開敷蓮
T2227_.61.0407b03: 花池中鵝雁遊戲側近之處。應作求財及餘
T2227_.61.0407b04: 富貴諸吉祥成就曼荼羅。於高山上。或於山
T2227_.61.0407b05: 側。或於山谷。或於山峯。或於巖窟。如是等
T2227_.61.0407b06: 處。爲成入修羅宮故。應作下等金剛曼
T2227_.61.0407b07: 荼羅。於龍池邊。或於山峯。或於神廟。如是
T2227_.61.0407b08: 之處。爲欲碎伏所著鬼魅之者。應作金剛
T2227_.61.0407b09: 鉤曼荼羅。於大道衢上。或於制底。或執金
T2227_.61.0407b10: 剛前。如是等處。爲辟除著毘那夜迦者
T2227_.61.0407b11: 故。應作軍荼利忿怒曼荼羅。又下奉請成就
T2227_.61.0407b12: 品云。若上成就於山上作。若中成就於池
T2227_.61.0407b13: 邊作。若下成就隨處而作。或與眞言相應
T2227_.61.0407b14: 處作。若不作此處作。成就稍遲。於有舍
T2227_.61.0407b15: 利骨制底之中。作一切内法眞言。皆得成
T2227_.61.0407b16: 就。佛生處等八大制底。成就之中而最爲上。
T2227_.61.0407b17: 然於菩提道場無一切難。能與成就相應。
T2227_.61.0407b18: 魔王尚於彼處不然其難。況餘諸類。是
T2227_.61.0407b19: 故一切眞言決定成就。凡是猛利成就於塚
T2227_.61.0407b20: 間作。或於空室。或於一神獨居之廟。或逈
T2227_.61.0407b21: 獨樹下。或於河邊。當作成就。若欲成就女
T2227_.61.0407b22: 藥叉者。於林間作。若欲成就龍王法。若
T2227_.61.0407b23: 於泉邊作。若欲成就富貴法者。於屋上
T2227_.61.0407b24: 作。若欲成就使者法時。於諸人民集會處
T2227_.61.0407b25: 作。若欲成就入諸穴法。於窟中作。此是
T2227_.61.0407b26: 祕密分別成就之處。文意可悉
T2227_.61.0407b27: 經。即於是處隨心所宜淨塗灑掃作諸事業
T2227_.61.0407b28: 速得成就悉地之法 釋曰。四明結示也。
T2227_.61.0407b29: 於三部三法上中下。各有所樂。隨其所欲
T2227_.61.0407c01: 作諸事業。故云隨心所宜等也。或若不獲
T2227_.61.0407c02: 如上勝處。即應隨得之處作曼荼羅。難
T2227_.61.0407c03: 得具足勝上之處。是故但於平正潤澤。於
T2227_.61.0407c04: 東北
側近水餘及有樹林意所樂處。離
T2227_.61.0407c05: 其池邊。亦無障難。如是之處。作曼荼羅。
T2227_.61.0407c06: 皆得成就。若於聖迹牛所居處。於巖崛中
T2227_.61.0407c07: 及山頂上。先所淨地。亦於屋上并與石上。
T2227_.61.0407c08: 或制底邊。及於坦禪上諸江河邊。如是之處
T2227_.61.0407c09: 作曼荼羅者。不須堀地及以治打。勿疑
T2227_.61.0407c10: 高下等過。隨其地勢掃治灑水。手按其地。
T2227_.61.0407c11: 及誦眞言。即成清淨。或於作曼荼羅處。
T2227_.61.0407c12: 有其地過不得除者。但以眞言而作清
T2227_.61.0407c13: 淨。亦得成就。若作急速之事作曼荼羅。
T2227_.61.0407c14: 及作辟除鬼魅所著。并與自身灌頂曼荼
T2227_.61.0407c15: 羅者。勿須細問其地。隨宜而作。都以枳
T2227_.61.0407c16: 利枳利忿怒眞言持誦。香水先灑其地。及灑
T2227_.61.0407c17: 亦淨以爲淨地。若作佛部中無能勝等曼荼
T2227_.61.0407c18: 羅者。應以最勝佛頂眞言作淨法。若作蓮
T2227_.61.0407c19: 花部曼荼羅者。應以吉祥明或以悉濕囀
T2227_.61.0407c21: 者。應以軍荼利忿怒眞言作淨地法。其最
T2227_.61.0407c23: 於本部是其能辨諸事。是故於一切事
T2227_.61.0407c24: 用此眞言。一切事者。謂淨地法。及以護身。
T2227_.61.0407c25: 加被弟子。辟除諸難。請淨香等。於此等事
T2227_.61.0407c26: 悉皆通用。或依本法所説。應當用之。或觀
T2227_.61.0407c27: 其國及以時節并有利益。或觀其時有難無
T2227_.61.0407c28: 難及弟子渇仰之心簡擇時日等。具如彼
T2227_.61.0407c29: 經也。問。經云。阿字門一切諸法本不生故。
T2227_.61.0408a01: 若准此義。於一切處應修眞言。何故今苦
T2227_.61.0408a02: 棄捨惡處。擇取好處。豈非執著耶。答。今
T2227_.61.0408a03: 就二門而顯此義。一者道理。謂因縁道理。
T2227_.61.0408a04: 二者根機。謂行者根機。問。所以約因縁道
T2227_.61.0408a05: 理。擇求勝處者如何。答。所以諸法本不生
T2227_.61.0408a06: 者。由因縁合所生。若不和合。諸法不成。
T2227_.61.0408a07: 若因縁合。諸法得生。故簡擇勝處。顯本不
T2227_.61.0408a08: 生。問。若云本不生者。直爾默坐。應契本
T2227_.61.0408a09: 理。何爲擇求因縁和合。更得合生。豈不
T2227_.61.0408a10: 違背本極理耶。答。若不依因縁合者。即
T2227_.61.0408a11: 是外道邪見斷空。是故必用因縁和合。顯
T2227_.61.0408a12: 本不生也。問。若爾者。直爾默坐。應觀因縁
T2227_.61.0408a13: 和合生。故諸法本不生。何爲更擇勝處耶。
T2227_.61.0408a14: 答。若不擇勝處。既闕因縁。何得顯示因
T2227_.61.0408a15: 縁合生。故本不生故必擇勝處。應得持念。
T2227_.61.0408a16: 又問。假使擇得勝處。直爾觀因縁合故諸
T2227_.61.0408a17: 法不生者。速得成就大悉地耶。答。依隨
T2227_.61.0408a18: 阿闍梨被授三密加持者。直爾修此觀。必
T2227_.61.0408a19: 得速成大悉地故也。若未被教授者。不
T2227_.61.0408a20: 能速成就大悉地也。問。此人既觀極理不
T2227_.61.0408a21: 生。何故速不成就耶。答。譬如雖知竹林
T2227_.61.0408a22: 有火。而若未解鑚取法者。火難可得。彼
T2227_.61.0408a23: 人亦爾。雖解極理。而未受學三密祕術故。
T2227_.61.0408a24: 不可速成大悉地也。二問約行者根機其
T2227_.61.0408a25: 意如何。答。於修行人有三根異。若上根觸
T2227_.61.0408a26: 處應修。若中下輩必須勝處。問。修眞言
T2227_.61.0408a27: 者。是神通乘機。應云咸是上根。何故今云
T2227_.61.0408a28: 三根異耶。答。所言上者。比況餘教以爲上
T2227_.61.0408a29: 根。彼三乘教。經歴三無數劫。希得成佛。故
T2227_.61.0408b01: 今此祕教。不歴劫數。速成佛故。應云今教
T2227_.61.0408b02: 三根咸是上根也。問。若爾縁何等義今立
T2227_.61.0408b03: 三根異耶。答。備縁方進。是爲中下。闕縁
T2227_.61.0408b04: 而進。是爲上也。問。若約根機分三品者。
T2227_.61.0408b05: 於祕密教亦分三品耶。答。此義不爾。何
T2227_.61.0408b06: 者。教常是速疾神通乘。但以根機成三根
T2227_.61.0408b07: 別也。問。根既有三品。乘豈無遲鈍耶。答。
T2227_.61.0408b08: 此義亦不然。何者。根分三品者。只在未
T2227_.61.0408b09: 乘神通乘前。若乘乘已。倶能速超二死大
T2227_.61.0408b10: 海。同得到於常寂内院法界宮也
T2227_.61.0408b11:持眞言法品第六
T2227_.61.0408b12: 持者持誦。謂能持也。眞言者金口所吐。謂所
T2227_.61.0408b13: 持也。法者。法則。即持眞言儀式法則也。今
T2227_.61.0408b14: 此品中。廣説應作及不應作二種法則。令持
T2227_.61.0408b15: 誦者速成悉地。故云持眞言法品也
T2227_.61.0408b16: 經。復次廣説制持眞言儀式法則 釋曰。今
T2227_.61.0408b17: 此一品。第四明正持眞言相。即答三問。謂
T2227_.61.0408b18: 云何眞言速成就。云何調伏相。云何誦眞言
T2227_.61.0408b19: 方便之次第。今就文分爲三。初標。次若有
T2227_.61.0408b20: 智者下。二明持誦眞言相。次常依本戒下。
T2227_.61.0408b21: 三明總結也。就初亦二。初明標廣説。後明
T2227_.61.0408b22: 標速成就。是即初也
T2227_.61.0408b23: 經。若依此式不久當獲一切成就 釋曰。此
T2227_.61.0408b24: 即二明標速成就也。此儀式法則通於三
T2227_.61.0408b25: 部用。若不違法則。必得成就。故云不久當
T2227_.61.0408b26: 獲一切成就也
T2227_.61.0408b27: 經。若有智者持諸眞言 釋曰。從此以下。二
T2227_.61.0408b28: 明持誦眞言相。分文爲三。初明眞言速
T2227_.61.0408b29: 成就相。即是答云何眞言速成就也。次若欲
T2227_.61.0408c01: 求大悉地成就下。二明調不調伏相。是即答
T2227_.61.0408c02: 云何調伏相也。次若求悉地當須三時洗浴
T2227_.61.0408c03: 下。三正明持眞言相。是即答云何誦眞言
T2227_.61.0408c04: 方便之次第也。就初爲二。初標擧持誦人。
T2227_.61.0408c05: 後廣明速成就相。此即初也。若不擧學三
T2227_.61.0408c06: 密。以爲無智人。若持眞言者。必備此大智。
T2227_.61.0408c07: 故稱有智也
T2227_.61.0408c08: 經。先斷瞋恚 釋曰。從此以下。二廣明速
T2227_.61.0408c09: 成就相也。若不解法式。雖修祕密法。而
T2227_.61.0408c10: 不速成就。如服貴藥不知禁忌藥力難
T2227_.61.0408c11: 得。是故先廣説應作及不應作。爲持誦者
T2227_.61.0408c12: 以爲法則也。就中作十八對。消釋經文。初
T2227_.61.0408c13: 瞋人慢法對。乃至第十八内衣外衣對。此
T2227_.61.0408c14: 即初也。分文爲二。初明不應瞋人。次於
T2227_.61.0408c15: 諸眞言下。二明於法不應檀意就初亦三。
T2227_.61.0408c16: 初總明斷瞋恚。次別明制瞋恚。此即初也。
T2227_.61.0408c17: 凡持眞言者。於情非情不應生瞋。若於此
T2227_.61.0408c18: 等生瞋恚者。生法二忍爲障礙。故也
T2227_.61.0408c19: 經。乃至天神大應生瞋 釋曰。二別明制瞋
T2227_.61.0408c20: 恚。此亦爲二。初明莫瞋天神。次明莫瞋
T2227_.61.0408c21: 餘持眞言者。此即初也。天者。書云。天尊地
T2227_.61.0408c22: 卑。有天地。然後萬物生也。尊而居之。則
T2227_.61.0408c23: 稱皇天。元氣廣大。則稱昊天。仁覆愍下。
T2227_.61.0408c24: 則稱昊天。自上臨下。則稱上天。據遠視
T2227_.61.0408c25: 之。則稱蒼天也。神謂乃聖乃神乃武乃文。
T2227_.61.0408c26: 又幽明不測。謂之神也。又神者。精靈之妙
T2227_.61.0408c27: 也。細而言之。則天神曰神。地神曰祗。人神
T2227_.61.0408c28: 曰鬼。又是百物之精也。今謂。天者上界諸
T2227_.61.0408c29: 天也。神者地上祗也。又天神者五類諸天
T2227_.61.0409a01: 也。五類者。上界四天。住虚空四天。遊虚空四
T2227_.61.0409a02: 天。地居有四天。居地底四天也。一一類有四
T2227_.61.0409a03: 天。總有二十。并后復有五類。如是等類。總
T2227_.61.0409a04: 爲天神。又一切諸佛菩薩聲聞縁覺等。以爲
T2227_.61.0409a05: 天神。皆悉是聖。咸共尊故。如諸天神覆護
T2227_.61.0409a06: 一切。若瞋彼者。既以違恩。是故制之
T2227_.61.0409a07: 經。亦不瞋嫌餘持眞言者。釋曰。二明莫
T2227_.61.0409a08: 瞋餘持眞言者也。餘持眞言者。與我同道。
T2227_.61.0409a09: 若生瞋者。既以背親。何況損失菩薩廣濟。
T2227_.61.0409a10: 故制之也
T2227_.61.0409a11: 經。於諸眞言下至而分別之 釋曰。二明
T2227_.61.0409a12: 於法不應檀意。於中亦二。初明不檀意。
T2227_.61.0409a13: 次明應生敬重。此即初也。凡所修法須
T2227_.61.0409a14: 隨阿闍梨諮詢禀受。然後修習。如何擅意
T2227_.61.0409a15: 而分別之。若爾者神驗難得。具如下説也。
T2227_.61.0409a16: 檀視戰反專也。禮記不敢擅重事是也
T2227_.61.0409a17: 經。於諸眞言及以法則深生敬重 釋曰。二
T2227_.61.0409a18: 明應生敬重也。諸眞言法。是諸佛師。故
T2227_.61.0409a19: 應敬重。故餘經云諸佛所師所謂法也
T2227_.61.0409a20: 經。於諸惡人善須將護 釋曰。二明護惡敬
T2227_.61.0409a21: 善對也。分文爲二。初明將護惡人。次阿闍
T2227_.61.0409a22: 梨下。二明應敬善人也。初亦爲二。初明
T2227_.61.0409a23: 將護惡人。次明將護之由。此即初也
T2227_.61.0409a24: 經。何以故能障大事及壞彼故 釋曰。二明
T2227_.61.0409a25: 將護之由。文意可知也
T2227_.61.0409a26: 經。於阿闍梨所下至分別惡想 釋曰。二明
T2227_.61.0409a27: 應敬善人也。文亦爲二。初明莫見愆過。
T2227_.61.0409a28: 次擧有過以況無過。此即初也。於阿闍梨
T2227_.61.0409a29: 而有凡聖。若伺惡者。於佛世尊尚見愆過。
T2227_.61.0409b01: 若求善者於一闡提而見有善。故於阿闍
T2227_.61.0409b02: 梨不令見愆過。愆字去連反。過也失也。故
T2227_.61.0409b03: 般舟三昧經云。於所聞三昧處如世尊。不
T2227_.61.0409b04: 嫌不恚。不見短長。又智論四十九云。菩薩
T2227_.61.0409b05: 因師得菩提。云何不敬。豈有上智高明。於
T2227_.61.0409b06: 師不敬。若不敬師。則失大利。如井無綆
T2227_.61.0409b07: 水無由得。又彼論。問。善師尚不能敬。惡
T2227_.61.0409b08: 師云何能敬而令敬師。答。勿順世法著善
T2227_.61.0409b09: 遠惡。若能開釋深般若者。則盡敬之。不
T2227_.61.0409b10: 念餘惡。不以嚢臭而棄其金。如空中聲
T2227_.61.0409b11: 告波崙言。汝於師所勿念其惡。復師之
T2227_.61.0409b12: 好惡。何預於我。我求法利不求於惡。今
T2227_.61.0409b13: 經意。准彼故引用之。縱見愆過。身業莫生
T2227_.61.0409b14: 三業惡事。驕慢是身惡。亦通意業。驕字憍
T2227_.61.0409b15: 也。嫌恨是意惡。談説即口惡也。心意終不
T2227_.61.0409b16: 分別惡想者。是除前三。更誡餘惡也。身
T2227_.61.0409b17: 口諸惡無不由心。故擧心意。收攝二業。又
T2227_.61.0409b18: 釋。縱見愆過。而於三業莫生驕慢嫌恨等
T2227_.61.0409b19: 惡。擧身攝二。故云身業猶不生等。餘如前
T2227_.61.0409b20: 説也
T2227_.61.0409b21: 經。於過既爾耳況依法耶 釋曰。二擧有
T2227_.61.0409b22: 過。以況無失也。設使於有過師尚諫莫
T2227_.61.0409b23: 見。何況於依法師而見其過。故云於過既
T2227_.61.0409b24: 爾況依法耶
T2227_.61.0409b25: 經。縱懷大怒下至苦治罰 釋曰。第三縛明
T2227_.61.0409b26: 降怨對也。文亦爲二。初明不應縛損明王。
T2227_.61.0409b27: 次明莫作降怨法也。此即初也。文有縛明
T2227_.61.0409b28: 損害治罰等句。如文可知。凡是明王大聖
T2227_.61.0409b29: 智悲之用。憐愍有情。無有彼此。猶如父母
T2227_.61.0409c01: 慈愛赤子。如何以自所持眞言繋縛明王。
T2227_.61.0409c02: 是背恩逆罪故制斷之。問。明王是諸佛菩
T2227_.61.0409c03: 薩大智之用。豈得繋縛耶。答。設使不可縛
T2227_.61.0409c04: 得。於恩徳境而起惡逆。得罪無量。故不應
T2227_.61.0409c05: 作也。問。若不可縛者。何故下文云若終不
T2227_.61.0409c06: 得悉地者治罰本尊耶。答。由惡念故不
T2227_.61.0409c07: 可縛得。若依善事。應得治罰也。問。何故
T2227_.61.0409c08: 其義得然。答。惡違理故。諸佛菩薩不得被
T2227_.61.0409c09: 縛。善順理故。彼大聖衆。必被治罰。問。惡違
T2227_.61.0409c10: 何理。善順何理。而有此義耶。答。本不生
T2227_.61.0409c11: 理。非善非惡。亦善亦惡。然諸佛菩薩。久劫
T2227_.61.0409c12: 證此理。變惡爲善。故不被惡念縛。多時
T2227_.61.0409c13: 起弘誓。薫習心腑。故爲善事被罰。問。若
T2227_.61.0409c14: 修善事。諸佛菩薩應發歡悦。何故今云被
T2227_.61.0409c15: 罰耶。答。實如所徴。必應喜悦。但今於行
T2227_.61.0409c16: 者不顧身命。未與悉地。是故被罰。何者。
T2227_.61.0409c17: 諸佛菩薩相違本誓三昧耶故。問。所以佛
T2227_.61.0409c18: 菩薩衆未與悉地者。必由行者精進未滿。
T2227_.61.0409c19: 何故強罰佛菩薩等。豈不犯罪耶。解釋此
T2227_.61.0409c21: 經。亦復不應作降怨法 釋曰。二明莫作
T2227_.61.0409c22: 降怨法也。若損害他。既違三昧耶。故不應
T2227_.61.0409c23: 作。但除大悲弘誓之所爲也
T2227_.61.0409c24: 經。未曾經於阿闍梨處下至不應授人 釋
T2227_.61.0409c25: 曰。此即第四未受未入對也。分文爲二。初
T2227_.61.0409c26: 明未受不應授。次未曾經入下。二明未入
T2227_.61.0409c27: 亦不授與也。就初亦二。初明未受不應
T2227_.61.0409c28: 授。次雖阿闍梨所下。二明受得亦不可與
T2227_.61.0409c29: 也。初亦爲二。初明未受不應授之由。此
T2227_.61.0410a01: 即初也。夫以。眞言祕法。從初以來。展轉相
T2227_.61.0410a02: 承。師師相次。何無印可。輒得傳授。故云不
T2227_.61.0410a03: 應授人也
T2227_.61.0410a04: 經。所受之人下至復是外道 釋曰。二明
T2227_.61.0410a05: 不應授之由。即無本故。受學之輩。於三部
T2227_.61.0410a06: 法不生敬信。又不隨師學。神祗不感。不
T2227_.61.0410a07: 感之故悉地難得。難得之故。於三寶處
T2227_.61.0410a08: 不生恭敬。是故制之。又同外道諍求名利。
T2227_.61.0410a09: 各立衆多究竟之道。故云是外道也
T2227_.61.0410a10: 經。雖阿闍梨所下至竝不應與 釋曰。二
T2227_.61.0410a11: 明受得亦不可與也。未得傳法位。世尊
T2227_.61.0410a12: 行法。尚不得傳。何況大印眞言等。文意可
T2227_.61.0410a13: 知
T2227_.61.0410a14: 經。未曾經入曼荼羅者亦不授與 釋曰。二
T2227_.61.0410a15: 明未入亦不授與也。已入曼荼羅者。尚不
T2227_.61.0410a16: 可授。何況未入者乎。若爲未入灌頂道場
T2227_.61.0410a17: 之者。説祕密教。是金剛薩埵所不許可故。
T2227_.61.0410a18: 應愼之
T2227_.61.0410a19: 經。不應跳驀下至亦不跳驀 釋曰。此即第
T2227_.61.0410a20: 五驀情驀靈對也。分文爲二。初明不應跳
T2227_.61.0410a21: 驀有情。次又不應踐驀下。二明不應驀有
T2227_.61.0410a22: 靈之物。此即初也。一切有情兩足之類者。是
T2227_.61.0410a23: 上勝之類。謂人天等也。乃至多足者。是下劣
T2227_.61.0410a24: 之輩。謂除人天。所餘有足無足多足等也。
T2227_.61.0410a25: 如是等類。皆有如來金剛界性。未來世中。
T2227_.61.0410a26: 必得菩提。又於此中。或有權現。佛菩薩等。
T2227_.61.0410a27: 隨類訓導。何敢跳驀。故令愼之
T2227_.61.0410a28: 經。又不應踐驀下至竝不＊踐驀 釋曰。二
T2227_.61.0410a29: 明不應驀有靈之物。於中爲三。初明不
T2227_.61.0410b01: 應踐地印。二明不應踐藥草。三明結誡。
T2227_.61.0410b02: 此即初也。諸鎚輪棓杵螺金剛杵等。皆是以
T2227_.61.0410b03: 佛菩薩所執持幖幟之印也。棓捕后反大杖
T2227_.61.0410b04: 也。若地有此等印標及以素成。不合踐驀。
T2227_.61.0410b05: 驀明詐反。上馬也。謂踐驀地印。不應如上
T2227_.61.0410b07: 經。諸餘藥草下至不淨穢處 釋曰。二明
T2227_.61.0410b08: 不應踐藥草也。諸藥草等。有神守護。亦
T2227_.61.0410b09: 是成就悉地之物。是故制之
T2227_.61.0410b10: 經。若樂成就眞言法者應須依制 釋曰。三
T2227_.61.0410b11: 明結誡。如文可知
T2227_.61.0410b12: 經。不應詰難大乘正義 釋曰。此即第六詰
T2227_.61.0410b13: 難諦信對也。分文爲二。初明不應詰難大
T2227_.61.0410b14: 乘正義。次明聞菩薩甚深行應生諦信。此
T2227_.61.0410b15: 即初也。所以不應詰難者。是非凡夫情想
T2227_.61.0410b16: 境界故。故三昧耶戒云。於甚深大乘經典
T2227_.61.0410b17: 不通解事。不應生疑。非凡夫境界故。又
T2227_.61.0410b18: 若好詰難。心地雜亂。月輪難現。若依此義。
T2227_.61.0410b19: 何啻大乘。於小亦然。文且擧大乘耳
T2227_.61.0410b20: 經。若聞菩薩甚深希有不思議行應生諦信
T2227_.61.0410b21: 不懷疑心 釋曰。二明聞菩薩甚深行應
T2227_.61.0410b22: 生諦信。若住不思議解脱菩薩。或行惡法。
T2227_.61.0410b23: 或住善法。或作五逆。或爲闡提。如是等行。
T2227_.61.0410b24: 非凡所測。故云應生諦信不懷疑心也
T2227_.61.0410b25: 經。持眞言人不應與彼別持誦人更相施驗
T2227_.61.0410b26: 釋曰。第七施驗降伏對也。分文爲二。初
T2227_.61.0410b27: 明不應施驗。次明莫作降伏之。此即初也。
T2227_.61.0410b28: 若未得悉地。更相施驗。於所求願。最爲
T2227_.61.0410b29: 難辨。是故所不應作也
T2227_.61.0410c01: 經。若縁小過不應即作降伏之法 釋曰。二
T2227_.61.0410c02: 明莫作降伏也。菩薩廣濟利他爲本。何縁
T2227_.61.0410c03: 小事即作損害。違三昧耶故不應作也
T2227_.61.0410c04: 經。樂成就人不應歌詠言詞調戲 釋曰。第
T2227_.61.0410c05: 八汚口嚴身對也。分文爲二。初明不應
T2227_.61.0410c06: 汚口。次明不應嚴身。此即初也。歌詠者。
T2227_.61.0410c07: 謂唱歌詠詩等也。言詞者。謂巧言美語等
T2227_.61.0410c08: 也。調戲者。謂無益談咲等也。與他語話尚
T2227_.61.0410c09: 汚口業。障於悉地。何況如此等也。若非眞
T2227_.61.0410c10: 言總不用説。是應行處也
T2227_.61.0410c11: 經。爲嚴身好不應塗飾脂粉花鬘 釋曰。二
T2227_.61.0410c12: 明不應嚴身也。脂諸時反。肥凝者也。又膏
T2227_.61.0410c13: 也。粉甫憤反。付面粉也。胡粉脂。和如糊。以
T2227_.61.0410c14: 塗面。䞓粉染使赤。以著頬也。塗身指粉。嚴
T2227_.61.0410c15: 飾花鬘。女人所好。不是求道人之所宜也。
T2227_.61.0410c16: 是故制之
T2227_.61.0410c17: 經。亦不跳躑急走邪行 釋曰。此即第九跳
T2227_.61.0410c18: 地浮水對也。文亦爲二。初明莫跳躑等。二
T2227_.61.0410c19: 明不應浮戲。此即初也。跳徒彫反。躍也。上
T2227_.61.0410c20: 也。躑馳戟反。是即蹢字。蹄也。謂擧足不進
T2227_.61.0410c21: 也。文中有三事不應作事。如文可悉也
T2227_.61.0410c22: 經。亦不河中裸形浮戲 釋曰。二明不應浮
T2227_.61.0410c23: 戲也。裸形浮戲是放逸事。不宜行人故如
T2227_.61.0410c24: 來制之
T2227_.61.0410c25: 經。略而言之身諸嘲調一切戲咲 釋曰。第
T2227_.61.0410c26: 十身略口廣對也。分文爲二。初明總略制
T2227_.61.0410c27: 諸身過。二明廣斷口業諸惡。此即初也。上
T2227_.61.0410c28: 一對中。制身有限。故至是對。總略制之文
T2227_.61.0410c29: 意可見
T2227_.61.0411a01: 經。諸邪口業下至終不習學 二明廣斷
T2227_.61.0411a02: 口業諸惡也。非但制身。口亦誡之。故有此
T2227_.61.0411a03: 文。諸邪口業者。總擧口業也。及虚誑語等
T2227_.61.0411a04: 者。別擧口四。皆不應作一句。冠上身略文
T2227_.61.0411a05: 也。次所應對答等者。於口四外。更別制斷。
T2227_.61.0411a06: 然對答多言及無益言談。於持誦事爲障
T2227_.61.0411a07: 多故
T2227_.61.0411a08: 經。亦復不與外道之人及旃荼羅人同住
T2227_.61.0411a09: 釋曰。第十一併奪與奪對也。分文爲二。初
T2227_.61.0411a10: 明於惡人諸人一向停止同住談語。故云
T2227_.61.0411a11: 併奪。二明於同伴人有語不語。故云與奪。
T2227_.61.0411a12: 此即初也。亦分爲二。初明不應與惡人同
T2227_.61.0411a13: 住談語。次明不應與諸人同住談語。此即
T2227_.61.0411a14: 初也。亦分爲二。初明不應與惡人同住。
T2227_.61.0411a15: 次明不應與語。此即初也
T2227_.61.0411a16: 經。如斯等類來相問詰亦不與語 釋曰。二
T2227_.61.0411a17: 明不應與語。文意可見
T2227_.61.0411a18: 經。亦不與外諸人談話 釋曰。二明不應
T2227_.61.0411a19: 與諸人同住談話。竝於持誦爲障多故
T2227_.61.0411a20: 經。唯共伴語下至不與伴語 釋曰。二明
T2227_.61.0411a21: 於同伴人有語不語也。望前併奪。許與
T2227_.61.0411a22: 伴語。故云唯共等也。先明不語。當念誦時
T2227_.61.0411a23: 等文是也。次明共語。唯除餘時者是也。雖
T2227_.61.0411a24: 許餘時。世間言談話等事。是非所許。故
T2227_.61.0411a25: 云自非所須不與伴語也
T2227_.61.0411a26: 經。亦不以油塗飾於身 釋曰。第十二飾身
T2227_.61.0411a27: 口喫對也。分文爲二。初明不應油塗飾
T2227_.61.0411a28: 身。次明口不應喫諸不宜食。此即初也。凡
T2227_.61.0411a29: 以油塗飾於身者。爲愛身故。持誦之者。唯
T2227_.61.0411b01: 求諸佛微妙法身。何須愛此凡流之事。故
T2227_.61.0411b02: 不應作
T2227_.61.0411b03: 經。又不應喫葱蒜蘿菔下至皆不應食 釋
T2227_.61.0411b04: 曰。二明口不應喫諸不宜食也。其不宜食。
T2227_.61.0411b05: 在文可見。或臭穢故不應喫。謂葱蒜蘿菔
T2227_.61.0411b06: 諸菜茹等也。言菜茹者。茹釀慮讓擧二反。
T2227_.61.0411b07: 掇茹者。掇者拾食之也。又貪也。呉越凡食
T2227_.61.0411b08: 貪者謂之茹也。又臭也。今皆用之。然諸教
T2227_.61.0411b09: 法。皆許食菜。今但取拾食貪食及以臭義
T2227_.61.0411b10: 也。或嗜其味。所以制之。謂油麻酒酢。米粉
T2227_.61.0411b11: 豆餅。并蒸畢豆。及油麻餅。并作團食。油麻
T2227_.61.0411b12: 粳米。豆粥及以粥等也。或鬼所愛故不許
T2227_.61.0411b13: 喫。謂一切毘那夜迦所愛之食。但教法中。
T2227_.61.0411b14: 所以許食者。爲求得力故許食之。今斷
T2227_.61.0411b15: 愛喫故不許食也。或不淨故不用喫。謂供
T2227_.61.0411b16: 養殘食。所被驀食。或被觸食等也。又餘教
T2227_.61.0411b17: 法中。廣説諸不宜食。具如彼也
T2227_.61.0411b18: 經。一切車乘及以鞍乘皆不乘騎 釋曰。第
T2227_.61.0411b19: 十三内具外具對也。分文爲二。初明不應
T2227_.61.0411b20: 騎諸車乘等乘等即是嚴身外具也。次明
T2227_.61.0411b21: 不用鏡華粉等。即是嚴身内具。此即初也
T2227_.61.0411b22: 經。一嚴身之具所謂鏡華粉藥傘蓋非因
T2227_.61.0411b23: 縁事亦不應用 釋曰。二明不用鏡華粉
T2227_.61.0411b24: 等也。於祕教中。或時得用此鏡華等。除
T2227_.61.0411b25: 此因縁。餘所不許。故云非因縁事等也
T2227_.61.0411b26: 經。亦不以手揩手以脚揩脚 釋曰。第十四
T2227_.61.0411b27: 汚身穢水對也。文亦爲二。初明莫汚身分。
T2227_.61.0411b28: 次明勿穢諸水。此即初也。若洗手訖。二手
T2227_.61.0411b29: 相揩。即爲不淨。脚亦如是。悉不淨潔故
T2227_.61.0411c01: 制之也。故律中云。比丘晨起應淨洗手。不
T2227_.61.0411c02: 得直麁洗五指頭。復不得齊掖。當齊椀
T2227_.61.0411c03: 以前令淨。不得麁魯洗。不得揩令血出。
T2227_.61.0411c04: 當以豆磨草末。若恢土淨洗手指令作聲。
T2227_.61.0411c05: 洗淨手已。若更相揩者。便名不淨。應更洗
T2227_.61.0411c06: 也
T2227_.61.0411c07: 經。一切水中不大小便 釋曰。二明勿穢
T2227_.61.0411c08: 水也。其水爲體。能洗淨一切。若汚穢之
T2227_.61.0411c09: 者。人物皆不淨。又水神大瞋。所作無感。故
T2227_.61.0411c10: 不可作也
T2227_.61.0411c11: 經。不應岸側以手承食而食 釋曰。第十五
T2227_.61.0411c12: 無器有器對也。文亦爲二。初明岸側手不
T2227_.61.0411c13: 承食。次明不得鎚銅器食及葉上不翻。此
T2227_.61.0411c14: 即初也。言岸側者。水望涯洒而高曰岸。洒
T2227_.61.0411c15: 謂深也。若如是處。以爲不隱。何況無器以
T2227_.61.0411c16: 手承食而食。既失威儀。是故制也
T2227_.61.0411c17: 經。亦不用鎚銅器食以諸葉上不翻盛食
T2227_.61.0411c18: 釋曰。二明不得鎚銅器食及以葉上不翻盛
T2227_.61.0411c19: 食也。然於律中不許銅器。是故制之。又
T2227_.61.0411c20: 復葉上不翻盛食。悉爲不淨。是故亦制。雖
T2227_.61.0411c21: 有器盛。而鎚銅器佛所不許。雖用諸葉。
T2227_.61.0411c22: 而不翻盛。亦同觸食。故竝不用也。故律中
T2227_.61.0411c23: 云。比丘欲出乞食時。應淨洗手著入聚
T2227_.61.0411c24: 落衣。著入聚落衣已。復洗手持鉢入聚
T2227_.61.0411c25: 落。若冬寒時。内鉢著嚢中。欲到聚落邊。若
T2227_.61.0411c26: 池水若流水上。應淨洗手。若無水者。當入
T2227_.61.0411c27: 聚落中。到比丘住處。乞水洗手。若復無者。
T2227_.61.0411c28: 往比丘尼精舍中求水。若復無者。當到信
T2227_.61.0411c29: 心優婆塞家求淨水。若復無者。當開鉢嚢
T2227_.61.0412a01: 出鉢捉一處乞食。得食已。還出聚落。到
T2227_.61.0412a02: 池水若泉流水。當置鉢淨草上。然後淨洗
T2227_.61.0412a03: 手。淨洗石若草葉。洗已。鉢中指所觸飯。當
T2227_.61.0412a04: 洗葉已。寫飯置石上若草葉上。寫飯時。不
T2227_.61.0412a05: 得於不淨手捉處寫。寫已當更淨洗鉢還
T2227_.61.0412a06: 盛著鉢中而食也。雖文辭似異。而意義稍
T2227_.61.0412a08: 鍛都亂反。練戈矛也。又鍛埵也推也。説文
T2227_.61.0412a09: 小治也。又打鐵也
T2227_.61.0412a10: 經。不臥大小床榻下至右脅而臥 釋曰。第
T2227_.61.0412a11: 十六教眠教食對也。文亦爲二。初明教眠。
T2227_.61.0412a12: 次明教食也。就初亦二。初明臥法。次明眠
T2227_.61.0412a13: 法。此即初也。教臥有六句。初不臥大小床
T2227_.61.0412a14: 榻。次不與人同處而臥。三欲臥之時。清淨
T2227_.61.0412a15: 而臥尋思智慧。謂尋思第一義諦也。四不
T2227_.61.0412a16: 面地臥。是面地臥。亦名阿修羅覆臥。五亦
T2227_.61.0412a17: 不仰臥。亦名屍臥。亦曰婬女臥。六如師子
T2227_.61.0412a18: 王右脇臥。如文可知也
T2227_.61.0412a19: 經。當臥之時不張目睡 釋曰。二明眠法
T2227_.61.0412a20: 也。大毘盧遮那經云。彼食竟。休息少時。復
T2227_.61.0412a21: 當禮拜諸佛懺悔衆罪。爲淨心故。如是
T2227_.61.0412a22: 修常業。乃至依前讀誦經典。恒依是位。於
T2227_.61.0412a23: 後日分亦復如是。初夜後夜。思惟大乘。無
T2227_.61.0412a24: 得間絶。至中夜分。以事業金剛。如前被
T2227_.61.0412a25: 金剛甲。敬禮一切諸佛大菩薩等。次當運心
T2227_.61.0412a26: 如法供養。而作是念。我爲一切衆生志求
T2227_.61.0412a27: 大事因縁。故應當愛護是身。少時安寢。非
T2227_.61.0412a28: 爲貪著睡眠之樂。先當正身威儀重累二
T2227_.61.0412a29: 足。右脇而臥。若支體疲懈者。隨意轉側無
T2227_.61.0412b01: 咎。爲令速寤。常當係意在明。又復不應
T2227_.61.0412b02: 偃臥床上。具如彼經也
T2227_.61.0412b03: 經。日不再食下至不須食之 釋曰。二明
T2227_.61.0412b04: 教食也。此有五句。初日不再食。二不應斷
T2227_.61.0412b05: 食。謂永斷不食。有教法中説斷食法。彼即
T2227_.61.0412b06: 有限。是非永斷。二文其意小異也。三不應
T2227_.61.0412b07: 多食。四不應少食。五疑食不須。文意可知。
T2227_.61.0412b08: 又彼經云。初身輪得支持故。次行乞食。或
T2227_.61.0412b09: 檀越請。或僧中所得。當離魚肉薫菜及供
T2227_.61.0412b10: 養本尊諸佛之餘。乃至種種殘宿。不淨諸酒。
T2227_.61.0412b11: 水果等漿可以醉人者。皆不應飮噉。次奉
T2227_.61.0412b12: 摶食用獻本尊。又作隨意食法。若故有餘。
T2227_.61.0412b13: 更出少分。爲濟飢乏乞求故。當生是心。
T2227_.61.0412b14: 我爲任持身器安隱行道。受是段食。如膏
T2227_.61.0412b15: 車轄令不敗傷有所至到。不應以滋味
T2227_.61.0412b16: 故増減其心。及生悦澤嚴身之相。然後觀
T2227_.61.0412b17: 法界心字。遍淨諸食。以事業金剛加持自
T2227_.61.0412b18: 身。是中種子如鍐字眞言所説。復誦十力
T2227_.61.0412b19: 明八遍。方乃食之。具如彼也
T2227_.61.0412b20: 經。一切調戲多人叢叢乃至女人皆不觀看
T2227_.61.0412b21: 釋曰。第十七散亂愛著對也。文亦爲二。初
T2227_.61.0412b22: 明莫看散亂境。次明不愛房舍等。此即初
T2227_.61.0412b23: 也。此有三句。謂一切調戲及多人叢叢乃至
T2227_.61.0412b24: 女人。皆是散亂縁故。不應觀看。除此三事。
T2227_.61.0412b25: 更有多縁。不可具陳。故云乃至
T2227_.61.0412b26: 經。身口意等下至皆不應著 釋曰。三明
T2227_.61.0412b27: 不愛房舍等。文亦爲二。初明莫愛好房
T2227_.61.0412b28: 舍等。次明莫棄惡房舍等。此即初也
T2227_.61.0412b29: 經。受惡房舍及麁飮食皆不應棄 釋曰。二
T2227_.61.0412c01: 明莫棄惡房等。愛好棄惡。二倶愛著故不
T2227_.61.0412c02: 應爲
T2227_.61.0412c03: 經。亦不應著紫色衣裳下至垢穢衣服 釋
T2227_.61.0412c04: 曰。第十八内衣外衣對也。文亦爲二。初示
T2227_.61.0412c05: 外衣。言紫色等。是色法故。以爲外也。次明
T2227_.61.0412c06: 勤勵莫退。此勤勵等。是心法故名爲内。初
T2227_.61.0412c07: 亦爲二。初明不應著衣。次示應著衣。此
T2227_.61.0412c08: 即初也。紫色衣裳。是佛不許。破衣垢衣。是
T2227_.61.0412c09: 不祥相故竝不許
T2227_.61.0412c10: 經。念誦之時應著内衣 釋曰。二示應著
T2227_.61.0412c11: 衣。言内衣者迫近身之衣。不是心内也｣
T2227_.61.0412c12: 經。不自謙下云多愆犯下至三種悉地 釋
T2227_.61.0412c13: 曰。二明勤勵莫退也。由此勤勵。能防外惡。
T2227_.61.0412c14: 證得悉地也。分文爲四。初明爲愆犯故
T2227_.61.0412c15: 莫退。乃至四明爲放根故莫退。此即初也。
T2227_.61.0412c16: 若發菩提心。諸所犯罪。皆悉消滅。猶如朝
T2227_.61.0412c17: 露見陽即晞。先隨逐師。既發如來一切智
T2227_.61.0412c18: 智心。何爲小罪妨大事。故云不自謙下云
T2227_.61.0412c19: 等也
T2227_.61.0412c20: 經。縱爲宿業下至終不棄捨 釋曰。二明
T2227_.61.0412c21: 爲疾病故莫退也
T2227_.61.0412c22: 經。於其夢中下至亦不棄捨 釋曰。三明
T2227_.61.0412c23: 爲夢事故莫退也。就中爲三。初明莫順
T2227_.61.0412c24: 虚空聲告。次明不瞋彼惡責罵。三明勸進。
T2227_.61.0412c25: 此即初也
T2227_.61.0412c26: 經。復不瞋彼下至竝是魔故 釋曰。二明
T2227_.61.0412c27: 不瞋彼惡責罵也
T2227_.61.0412c28: 經。唯須精進下至諸邪境界 釋曰。三明
T2227_.61.0412c29: 勸進也。自退所行故云退心。誹謗三寶故
T2227_.61.0413a01: 云惡思。隨順魔境故云擧縁諸邪境界也｣
T2227_.61.0413a02: 經。縱放諸根恒常護淨而念誦之 釋曰。四
T2227_.61.0413a03: 明爲放根故莫退也。於前諸事若作祕
T2227_.61.0413a04: 釋。云云
T2227_.61.0413a05: 經。若欲求大悉地下至諸惡毒 釋曰。從
T2227_.61.0413a06: 此以下。大段第二。明調不調相。即答云何
T2227_.61.0413a07: 調伏相也。分文爲二。初明不應以眞言
T2227_.61.0413a08: 攝伏擁護。次明不應諍驗力也。初亦爲
T2227_.61.0413a09: 二。初明自所持眞言不應攝伏擁護。次明
T2227_.61.0413a10: 諸餘眞言亦不應作。此即初也。此有四句。
T2227_.61.0413a11: 不應攝伏魑魅魍魎。二不應擁護自他。
T2227_.61.0413a12: 三亦不救難。四不禁諸惡毒。亦應云難
T2227_.61.0413a13: 禁惡毒也。若未得悉地行此等事。神驗殘
T2227_.61.0413a14: 漏。不逮悉地
T2227_.61.0413a15: 經。非直所持眞言下至頻頻而作 釋曰。二
T2227_.61.0413a16: 明諸餘眞言亦不應作也。除自所持本尊
T2227_.61.0413a17: 眞言以餘尊眞言亦不應作攝伏擁護。又
T2227_.61.0413a18: 前二外。自常所用諸餘眞言。皆不應作。故
T2227_.61.0413a19: 云所有隨用等也
T2227_.61.0413a20: 經。亦不與人互諍驗力 釋曰。二明不應
T2227_.61.0413a21: 諍驗力也。持眞言者。慈愍一切以爲心
T2227_.61.0413a22: 本。然彼此相嫌諍其驗力。豈以不越三摩
T2227_.61.0413a23: 耶。故大悲心陀羅尼經云。陀羅尼相貌如
T2227_.61.0413a24: 何。大悲慈心是。平等心是。無爲心是。無染著
T2227_.61.0413a25: 心是。空觀心是。恭敬心是。卑下心是。雜亂
T2227_.61.0413a26: 心是。無上菩提心是。當知如是等心是即陀
T2227_.61.0413a27: 羅尼相貌也。若起相諍心。諸佛不加持。明
T2227_.61.0413a28: 王所呵棄。故不應作之。但除大事因縁
T2227_.61.0413a29: 也
T2227_.61.0413b01: 經。若求悉地當須三時洗浴下至而洗浴之
T2227_.61.0413b02: 釋曰。從此以下。大段第三。正明持眞言
T2227_.61.0413b03: 相。是答云何誦眞言方便之次第也。分文
T2227_.61.0413b04: 爲二。初明眞言方便次第。次若念誦時下。
T2227_.61.0413b05: 二明三業威儀次第也。就初亦二。初明洗
T2227_.61.0413b06: 浴眞言次第。次向作呼摩時下。二明加持道
T2227_.61.0413b07: 具眞言次第也。初文亦二。初明洗浴眞言
T2227_.61.0413b08: 次第。次然始可往下。二明洗浴往詣道場
T2227_.61.0413b09: 之次第也。初亦爲八。初加持水眞言。乃至第
T2227_.61.0413b10: 八獻水眞言。就初爲三。初略顯示。次二正
T2227_.61.0413b11: 示眞言。三明用眞言。法。及以功能。此即初
T2227_.61.0413b12: 也
T2227_.61.0413b13: 經。水眞言曰下 釋曰。二正示眞言。其手印
T2227_.61.0413b14: 相。撹水印是也
T2227_.61.0413b15: 經。此眞言眞言水下至不用水 釋曰。三
T2227_.61.0413b16: 明用眞言法。及以功能也
T2227_.61.0413b17: 經。土眞言下。釋曰。二明淨土眞言。分文
T2227_.61.0413b18: 爲二。初明眞言。次明用眞言法。及以功
T2227_.61.0413b19: 能。此即初也。其手印相。如供養次第法也
T2227_.61.0413b20: 經。此眞言眞言土下至不爲災惱 釋曰。
T2227_.61.0413b21: 二明用眞言法。及以功能。爲淨身故。先
T2227_.61.0413b22: 取淨土。分作三聚。以眞言手印。各持誦之。
T2227_.61.0413b23: 撹古巧反。亂也。一曰撓也
T2227_.61.0413b24: 經。辟毘那夜迦眞言下 釋曰。三明辟除眞
T2227_.61.0413b25: 言。分文爲二。初明眞言。次明用眞言法。
T2227_.61.0413b26: 此即初也。以印從頂向下至足而略云。是
T2227_.61.0413b27: 其印相也
T2227_.61.0413b28: 經。此眞言誦之下至澡浴 釋曰。二明用
T2227_.61.0413b29: 眞言法也。辟諸毘那夜迦者。是即遣除身
T2227_.61.0413c01: 中毘那夜迦難也
T2227_.61.0413c02: 經。沐浴眞言曰下 釋曰。四明沐浴眞言。文
T2227_.61.0413c03: 亦爲二。初明眞言。次明用法。此即初也。此
T2227_.61.0413c04: 是軍荼利眞言。其手印相。具如供養法也
T2227_.61.0413c05: 經。此眞言誦七遍隨意澡浴 釋曰。二明用
T2227_.61.0413c06: 法。於中亦二。先明用沐浴眞言法。後明
T2227_.61.0413c07: 用心眞言法。此即初也
T2227_.61.0413c08: 經。洗浴之時下至持念沐浴心眞言 二明
T2227_.61.0413c09: 用心眞言法。此亦爲三。初明誡勸。次示眞
T2227_.61.0413c10: 言。三明用眞言法。此即初也
T2227_.61.0413c11: 經。沐浴心眞言曰下 釋曰。二示眞言也｣
T2227_.61.0413c12: 經。此眞言誦之乃至浴竟 釋曰。三明用眞
T2227_.61.0413c13: 言法也
T2227_.61.0413c14: 經。次掬水自灌頂上 釋曰。五明自灌頂眞
T2227_.61.0413c15: 言。分文爲三。此即初明標示也
T2227_.61.0413c16: 經。潅頂眞言曰下 釋曰。二示眞言也。教
T2227_.61.0413c17: 法有印。以印取水。持誦眞言三遍。而自潅
T2227_.61.0413c18: 頂。是潅頂印也
T2227_.61.0413c19: 經。此眞言二手掬水下至如是三度 釋曰。
T2227_.61.0413c20: 三明用眞言。自潅頂法也
T2227_.61.0413c21: 經。次結頂髮眞言曰下 釋曰。六明結頂
T2227_.61.0413c22: 髮眞言。分文爲二。初明通用結髮眞言。次
T2227_.61.0413c23: 明三部結髮眞言。就初亦爲二。初示眞言。
T2227_.61.0413c24: 次明用眞言結髮之法。此即初也
T2227_.61.0413c25: 經。此眞言眞言髮三遍下至置印頂上 釋
T2227_.61.0413c26: 曰。二明用眞言結髮之法。竝明二家結髮
T2227_.61.0413c27: 之相。在文可見
T2227_.61.0413c28: 經。佛部結髮眞言曰下 釋曰。二明三部結
T2227_.61.0413c29: 髮眞言。文自爲三。即三部眞言是也。凡洗浴
T2227_.61.0414a01: 時。不應就於淤泥水中。或水有刺。或英
T2227_.61.0414a02: 岸水中。或陜渠淺水。捉渇急流。多蟲渾水。
T2227_.61.0414a03: 漑潅田水。及坑中水。如是之水。竝勿洗浴。
T2227_.61.0414a04: 又復不應於其水中及以水側大小便利。
T2227_.61.0414a05: 不得於水中跳走急行浮沒等戲。正在水
T2227_.61.0414a06: 中。勿視隱處等。應當寂靜默然洗浴。但令
T2227_.61.0414a07: 去垢。勿爲嚴身之想。具如教法中説也
T2227_.61.0414a08: 經。次應洗手三度嗽口浴本尊主 釋曰。七
T2227_.61.0414a09: 明三部漱口飮水灑淨眞言也。文亦爲二。
T2227_.61.0414a10: 初略示法則。次明三部漱口等眞言。此即初
T2227_.61.0414a11: 也。言浴本尊主者。謂指後文。非斯段意
T2227_.61.0414a12: 也
T2227_.61.0414a13: 經。佛部漱口飮水灑淨眞言下 釋曰。二明
T2227_.61.0414a14: 三部漱口等眞言。文自爲三。即三部眞言是
T2227_.61.0414a15: 也
T2227_.61.0414a16: 經。作漱口飮水灑淨已面向本尊下至方詣
T2227_.61.0414a17: 道場 釋曰。八明獻水眞言也。分文爲三。
T2227_.61.0414a18: 初略示法則。次正示眞言。三明手印相及
T2227_.61.0414a19: 誦眞言。此即初也。文有六句。一面向本尊。
T2227_.61.0414a20: 觀念本尊。二持誦眞言。三作手印。四取水
T2227_.61.0414a21: 三掬想浴本尊。五奉閼伽。六於水中隨意
T2227_.61.0414a22: 念誦。如文可知
T2227_.61.0414a23: 經。佛部獻水眞言曰下 二正示眞言也。
T2227_.61.0414a24: 文自爲三。即三部眞言是也
T2227_.61.0414a25: 經。其手印相二手仰掌下至隨任多少 釋
T2227_.61.0414a26: 曰。三明手印相及誦眞言也
T2227_.61.0414a27: 經。然始可往常念誦處 釋曰。二明洗浴往
T2227_.61.0414a28: 詣道場之次第也。分文爲二。初明洗了始
T2227_.61.0414a29: 可往詣。次既到彼所下。明既到彼所應
T2227_.61.0414b01: 修諸事業也。初亦爲二。初總略明洗了可
T2227_.61.0414b02: 往。次明未到之間所修諸事。此即初也
T2227_.61.0414b03: 經。乃至未到彼所已來下至常持不忘 釋
T2227_.61.0414b04: 曰。二明未到之間所修諸事也。中有五句。
T2227_.61.0414b05: 一勿懷瞋嫉隨順諸境也。瞋謂根本煩惱
T2227_.61.0414b06: 之一。嫉謂隨煩惱之一。言諸境者。謂除前
T2227_.61.0414b07: 二餘諸煩惱及色聲等也。二身心清淨敬想
T2227_.61.0414b08: 本神。本神者謂本尊也。三而徐往之。四堅
T2227_.61.0414b09: 持禁戒。謂如堅持四重禁等。五如前所制。
T2227_.61.0414b10: 常持不忘。謂如品初所制法則。常持不忘
T2227_.61.0414b11: 也
T2227_.61.0414b12: 經。既到彼所即應如法修諸事業而念誦之
T2227_.61.0414b13: 釋曰。二明既到彼所應修諸事業也。分
T2227_.61.0414b14: 文爲二。初總略示之。次別明行法。此即初
T2227_.61.0414b15: 也
T2227_.61.0414b16: 經。常須如法作漫荼羅供養持誦 釋曰。二
T2227_.61.0414b17: 別明行法也。就中爲二。初明道場内所行
T2227_.61.0414b18: 法。次除諸罪故下。二泛示所應行事也。初
T2227_.61.0414b19: 亦爲二。初明道場内正行。次明助行。此即
T2227_.61.0414b20: 初也
T2227_.61.0414b21: 經。若有疲倦下至願成勝事 釋曰。二明
T2227_.61.0414b22: 道場内助行也。中有七事。一轉讀經典。二
T2227_.61.0414b23: 作制多。三諸餘善事謂印佛等。四歸三寶。
T2227_.61.0414b24: 五懺悔。六發菩提心。七願成勝事。謂所求
T2227_.61.0414b25: 悉地也
T2227_.61.0414b26: 經。除諸罪故應常依教作諸善事 釋曰。
T2227_.61.0414b27: 二明泛示所應行事。於中爲二。初總明
T2227_.61.0414b28: 應行諸善事。次正示諸善事。此即初也。若
T2227_.61.0414b29: 欲除諸罪速成悉地者。廣應修善事故。云
T2227_.61.0414c01: 應常依教作諸善事也
T2227_.61.0414c02: 經。而行惠施下至眞言法經 釋曰。二正
T2227_.61.0414c03: 示諸善事。於中爲三。初明應修六度諸
T2227_.61.0414c04: 善。次依經善畫下。二明應入曼荼羅。次白
T2227_.61.0414c05: 月八日下。三明節日倍加諸事。此即初也。
T2227_.61.0414c06: 而行惠施等者。是行財施。於諸法教等者。是
T2227_.61.0414c07: 行法施也。常懷忍辱。是即忍度。精進不退。
T2227_.61.0414c08: 謂精進度也。深懷歸信。謂歸信三寶。即持戒
T2227_.61.0414c09: 也。六念經心。是禪定也。所聞經典諦思文
T2227_.61.0414c10: 義等三事。是即般若也
T2227_.61.0414c11: 經。依經善畫下至自入發之 釋曰。二明
T2227_.61.0414c12: 應入曼荼羅。文亦爲二。初明應須自入。
T2227_.61.0414c13: 次明應令他入。此即初也。爲令悉地速成
T2227_.61.0414c14: 就故畫曼荼羅。及須自入并令他入。所謂
T2227_.61.0414c15: 化功歸己早成菩提者也
T2227_.61.0414c16: 經。初定諦信下至隨次入之 釋曰。二明
T2227_.61.0414c17: 應令他入。文亦爲三。初明四衆隨次入。
T2227_.61.0414c18: 次明令發三種心。三明應當授與手印等。
T2227_.61.0414c19: 此即初也
T2227_.61.0414c20: 經。竝皆堅固發菩提心決定心正見心 釋
T2227_.61.0414c21: 曰。二明令發三種心也。此三種心。謂菩提
T2227_.61.0414c22: 心爲因等三句心也。若無大悲。其菩提心
T2227_.61.0414c23: 未得堅固。故以大悲爲決定心。若無正
T2227_.61.0414c24: 智。何得究竟利生弘誓。故名正見心。若無
T2227_.61.0414c25: 此三心。雖入曼荼羅。未知歸依處。故令
T2227_.61.0414c26: 堅固是三種心也
T2227_.61.0414c27: 經入。曼荼羅了下至宣説眞言法則 釋曰。
T2227_.61.0414c28: 三明應當授與手印等也。隨華墮處當
T2227_.61.0414c29: 授其尊手印及與其眞言次第法則。又應廣
T2227_.61.0415a01: 爲宣説眞言法則。是故云也
T2227_.61.0415a02: 經。白月八日下至十一月十五日 釋曰。三
T2227_.61.0415a03: 明節日倍加諸事也。文亦爲三。初明節日。
T2227_.61.0415a04: 次明所倍諸事。三結示。此即初也
T2227_.61.0415a05: 經。如是之日倍加供養下至眞言速疾成
T2227_.61.0415a06: 釋曰。二明所倍諸事。應當倍加四種之事。
T2227_.61.0415a07: 一倍加供養。二依法持誦。三作呼摩法。四
T2227_.61.0415a08: 加持禁戒也
T2227_.61.0415a09: 經。常勤憶念下至速成 釋曰。三明結示。
T2227_.61.0415a10: 如文可知
T2227_.61.0415a11: 經。向作呼摩時下至作一切事 釋曰。第二
T2227_.61.0415a12: 明加持道具眞言次第也。分文爲四。初
T2227_.61.0415a13: 明加持拔折羅。次作諸事時下。二明加持
T2227_.61.0415a14: 珠索。次作法之時下。三明加持茅鐶。次復
T2227_.61.0415a15: 取白氈絲下。四明加持線索也。就初爲三。
T2227_.61.0415a16: 初明將作呼摩時。先以瞋怒眞言加持拔
T2227_.61.0415a17: 折羅。次示瞋怒眞言。次金剛諸事下。三明
T2227_.61.0415a18: 作金剛杵。此即初也
T2227_.61.0415a19: 經。瞋怒金剛眞言曰下 釋曰。二示瞋怒眞
T2227_.61.0415a20: 言。如文也
T2227_.61.0415a21: 經。金剛諸事下至作三股金剛杵 釋曰。三
T2227_.61.0415a22: 明作金剛杵。分文爲五。初正明作金剛
T2227_.61.0415a23: 杵。次作呼摩時下。明用杵時。次若常持此
T2227_.61.0415a24: 金剛杵下。三明杵功能。次以紫檀香下。四
T2227_.61.0415a25: 明供養杵。次其諸事業下。五明能成諸事。
T2227_.61.0415a26: 竝如文也
T2227_.61.0415a27: 經。作呼摩時下至是善成就者 釋曰。二
T2227_.61.0415a28: 明用杵時。如文也
T2227_.61.0415a29: 經。常持此金剛杵下至馳散而去 釋曰。
T2227_.61.0415b01: 三明杵功能也
T2227_.61.0415b02: 經。以紫檀香下至華香供養 釋曰。四明
T2227_.61.0415b03: 供養杵也
T2227_.61.0415b04: 經。其諸事業下至成就諸餘事等 釋曰。五
T2227_.61.0415b05: 明能成諸事。如文也
T2227_.61.0415b06: 經。作諸事時常須右手常持珠索 釋曰。二
T2227_.61.0415b07: 明加持珠索。分文爲二。初總明加持珠
T2227_.61.0415b08: 索之法。次金剛明王下。二別明三部加持
T2227_.61.0415b09: 珠索。就初亦二。初總明用珠索之儀。次以
T2227_.61.0415b10: 香下。總明加持珠索。竝如文也
T2227_.61.0415b11: 經。以香塗之下至一千八遍 釋曰。二總
T2227_.61.0415b12: 明加持珠索也
T2227_.61.0415b13: 經。金剛明王珠索眞言曰下至眞言末 釋
T2227_.61.0415b14: 曰。二別明三部加持珠索。就中爲二。初明
T2227_.61.0415b15: 金剛部加持珠索。次佛部珠索應用佛母眞
T2227_.61.0415b16: 言下。二明二部加持珠索。就初爲三。初明
T2227_.61.0415b17: 所用眞言次此明王下。二明功能。次若金剛
T2227_.61.0415b18: 部珠索者下。三明作珠索之法。此即初也。
T2227_.61.0415b19: 此眞言即金剛部淨數珠眞言。更有佛部蓮
T2227_.61.0415b20: 花部淨數珠眞言。具如供養法。各以此三
T2227_.61.0415b21: 部淨珠眞言隨其本部眞言用穿珠孔一
T2227_.61.0415b22: 一珠顆持誦七遍乃至穿繼畢已。又更持誦
T2227_.61.0415b23: 眞言百遍。復如前法而淨數珠。後以此眞
T2227_.61.0415b24: 言而作成就
T2227_.61.0415b25: 經。此明王大印名忙莽鶏 釋曰。二明眞言
T2227_.61.0415b26: 功能。亦爲三。初示大印名次正明功能。三
T2227_.61.0415b27: 非直下明一切母。此即初也
T2227_.61.0415b28: 經。能成一切明王眞言下至及護身事 釋
T2227_.61.0415b29: 曰。二正明功能中。有五功能。一能成一切
T2227_.61.0415c01: 明王眞言。二能増益。三能滿足眞言字句。四
T2227_.61.0415c02: 能成就諸餘法事。五能成護身事
T2227_.61.0415c03: 經。非直但是諸明王母亦是一切金剛之母
T2227_.61.0415c04: 釋曰。三明一切之母也
T2227_.61.0415c05: 經。若金剛部珠索者著一鳴嚕捺囉叉置於
T2227_.61.0415c06: 線中後繋爲結 釋曰。三明作珠索之法。
T2227_.61.0415c07: 於中爲二。初正明作珠索之法。後明擧
T2227_.61.0415c08: 一部令知餘二部。此即初也。言鳴嚕捺羅
T2227_.61.0415c10: 經。金剛部中既爾餘二可知 釋曰。二明擧
T2227_.61.0415c11: 一部珠索令知餘二部也。若於金剛部珠
T2227_.61.0415c12: 索。著一嗚嚕捺羅叉。置於線中。故云金剛
T2227_.61.0415c13: 中作餘二珠索。亦准此應作。故云餘二可
T2227_.61.0415c14: 知也
T2227_.61.0415c15: 經。佛部珠索應用佛母眞言下至觀世音眞
T2227_.61.0415c16: 言 釋曰。二明二部加持珠索也。分文爲
T2227_.61.0415c17: 三。初總示二部珠索所用眞言名號。次佛母
T2227_.61.0415c18: 眞言曰下。二別正示眞言。次帶持此珠索下。
T2227_.61.0415c19: 三明珠索功能。此即初也
T2227_.61.0415c20: 經。佛母眞言曰下至眞言末 釋曰。二別正
T2227_.61.0415c21: 示眞言。於中爲二。初示佛母眞言。次示觀
T2227_.61.0415c22: 音母眞言。悉如文也
T2227_.61.0415c23: 經。帶持此珠索者下至滿諸所求願 釋曰。
T2227_.61.0415c24: 三明珠索功能。即有三功能。在文可見也｣
T2227_.61.0415c25: 經。作法之時當用茅草下至無名指上 釋
T2227_.61.0415c26: 曰。第三明加持茅鐶。於中爲三。初總明
T2227_.61.0415c27: 加持茅鐶之法。次佛部心眞言曰下。二別
T2227_.61.0415c28: 示眞言。次若供養時下。三明茅鐶功能。就
T2227_.61.0415c29: 初亦二。初總明用茅鐶之儀。次當誦下。
T2227_.61.0416a01: 總示加持茅鐶。此即初也
T2227_.61.0416a02: 經。＊當誦當部三字半下至後安指上 釋
T2227_.61.0416a03: 曰。二總示加持茅鐶。如文可知
T2227_.61.0416a04: 經。佛部心眞言曰下至眞言末 釋曰。二別
T2227_.61.0416a05: 示眞言。於中爲三。初示佛部心眞言。次示
T2227_.61.0416a06: 觀音部心眞言。後示金剛部心眞言。悉如
T2227_.61.0416a07: 文也
T2227_.61.0416a08: 經。若供養時下至應著茅鐶 釋曰。三明
T2227_.61.0416a09: 茅鐶功能。文亦爲二。初明著鐶之時。次正
T2227_.61.0416a10: 明功能。此即初也
T2227_.61.0416a11: 經。以著鐶故下至所作吉祥 釋曰。二正
T2227_.61.0416a12: 明功能。有三功能。在文可知
T2227_.61.0416a13: 經。復取白
絲下至合作線索 釋曰。第四
T2227_.61.0416a14: 明加持線索。分文爲五。初明作線索。次
T2227_.61.0416a15: 作眞言結下。二明加持線索。次念誦之時
T2227_.61.0416a16: 下。三明繋佩之時。次眠不失精下。四明功
T2227_.61.0416a17: 能。次索眞言曰下。五示所用眞言。此即初
T2227_.61.0416a19: 金染。若於佛部中其線白色。蓮花部中其線
T2227_.61.0416a20: 黄色。金剛部中其絲赤色。此等諸物。備具
T2227_.61.0416a21: 在身。方可作法。經依一部。若具説者。如
T2227_.61.0416a23: 經。作眞言結下至一千八遍 釋曰。二明
T2227_.61.0416a24: 加持線索。如文也
T2227_.61.0416a25: 經。念誦之時下至皆持繋腰 釋曰。三明
T2227_.61.0416a26: 繋佩之時也
T2227_.61.0416a27: 經。眠不失精常應繋佩 釋曰。四明繋佩之
T2227_.61.0416a28: 功能也。玉呬耶經云。用童女合線以辨事
T2227_.61.0416a29: 眞言各持誦七遍。以心觀念。一一弟子及
T2227_.61.0416b01: 稱名號。更持誦七遍。一結一誦。乃至七
T2227_.61.0416b02: 結。如是受持。弟子無諸障難。今經且擧少
T2227_.61.0416b03: 分耳
T2227_.61.0416b04: 經。索眞言曰下至眞言末 釋曰。五示所
T2227_.61.0416b05: 用眞言。其手印等如供養法。更有臂釧之
T2227_.61.0416b06: 法。亦如彼説也
T2227_.61.0416b07: 經。若念誦時下至皆眞言之 釋曰。第二
T2227_.61.0416b08: 明三業威儀次第也。大分爲四對。初上服
T2227_.61.0416b09: 下著對。次若樂悉地速得成者下。二見人聞
T2227_.61.0416b10: 法對。次若樂成就下。三勇進寂定對。次若
T2227_.61.0416b11: 晨朝時下。四朝暮夜明對。就初亦二。初明
T2227_.61.0416b12: 著脱上服。皆應加持。次若大小便下。二明
T2227_.61.0416b13: 著脱木履應當知處。此即初也。謂於此等
T2227_.61.0416b14: 時所著脱衣。皆無應持誦也。梳字所於
T2227_.61.0416b15: 反。理髮也
T2227_.61.0416b16: 經。若大小便應著木履下至皆不應著 釋
T2227_.61.0416b17: 曰。二明著脱木履應當知處。於中亦二。
T2227_.61.0416b18: 初明著脱之處。次示不應著之所以。此即
T2227_.61.0416b19: 初也
T2227_.61.0416b20: 經。於諸尊處以身口意而供養之 釋曰。二
T2227_.61.0416b21: 示不應著之所以也。謂於諸尊處。身口意
T2227_.61.0416b22: 清淨。應恭敬供養故
T2227_.61.0416b23: 經。若樂悉地速得成者下至亦應致禮 釋
T2227_.61.0416b24: 曰。二見人聞法對。亦分爲二。初明見諸勝
T2227_.61.0416b25: 境應當禮敬。次明聞諸勝法深生信喜。此
T2227_.61.0416b26: 即初也。勝境有四。謂制多。及比丘僧。若
T2227_.61.0416b27: 外天形像。并與尊者。若見如是諸勝境等。
T2227_.61.0416b28: 咸應禮敬。皆福田故。若遇外天形像。但應
T2227_.61.0416b29: 合掌者。彼諸外道所奉天等。未是出世故。
T2227_.61.0416c01: 但合掌也。或誦伽陀者。謂誦嘆徳伽陀等。
T2227_.61.0416c02: 例如阿育王禮諸羅漢塔次至薄拘羅塔
T2227_.61.0416c04: 經。若聞妙法下至心懷踊躍 釋曰。二明
T2227_.61.0416c05: 聞勝法深生信喜也。諸佛所説三乘一乘。
T2227_.61.0416c06: 名爲妙法。皆是爲利一切有情。諸佛所説。
T2227_.61.0416c07: 故云生敬信也。住行向等諸位菩薩。遍滿
T2227_.61.0416c08: 法界利物之相。是非凡情之所測量。具如
T2227_.61.0416c09: 華嚴等經所説。是爲菩薩不思議相也。若
T2227_.61.0416c10: 悉地成時。世出世間一切諸事。無不稱意。
T2227_.61.0416c11: 乃至無上菩提。不歴劫數。速得成就。是爲
T2227_.61.0416c12: 眞言所成諸事。若聞此等而生毀謗。殃在
T2227_.61.0416c13: 無間。是故誡云皆應歡喜心懷踊躍也
T2227_.61.0416c14: 經。若樂成就常應勇進下至常須繼念 釋
T2227_.61.0416c15: 曰。三明勇進寂定對也。亦分爲二。初明勇
T2227_.61.0416c16: 進寂定。次常勤依行下。二明勤行律制。就
T2227_.61.0416c17: 初亦二。初明勇進勿生懈怠。次身等諸根
T2227_.61.0416c18: 下。二明在定莫貪諸欲。就初亦二。初明
T2227_.61.0416c19: 勇進勿生懈怠。次明所以。此即初也
T2227_.61.0416c20: 經。若不爾者下至無所成就 釋曰。二明
T2227_.61.0416c21: 誡進所以也。然准如成就具支法品。若不
T2227_.61.0416c22: 成者。重加精進。又更念誦。作成就法。如是
T2227_.61.0416c23: 經滿七遍。猶不成者。乞食精勤念誦。發大
T2227_.61.0416c24: 恭敬。巡八聖跡禮拜行道。或復轉讀大般
T2227_.61.0416c25: 若經七遍。或一百遍。或持勝物奉施僧伽。
T2227_.61.0416c26: 或作一百率都波。於一一前如法念誦。滿
T2227_.61.0416c27: 一千遍。若復不成就者。復作一千率都波。
T2227_.61.0416c28: 於一一前念誦千遍。若作時念誦者。經十
T2227_.61.0416c29: 二年。或復作一百八肘成辨諸事曼荼羅。如
T2227_.61.0417a01: 法念誦。若不成者。作此曼荼羅。乃至七度。
T2227_.61.0417a02: 若不成者。即以阿毘遮嚕迦法苦治本尊。
T2227_.61.0417a03: 乃至猶未成者。割自身肉。經於九夜護摩
T2227_.61.0417a04: 供養。令悉地成。若生懈怠。則違此等戒。終
T2227_.61.0417a05: 不得悉地。令自他毀祕密之法侶。得無間
T2227_.61.0417a06: 苦。故云獲大重罪等也
T2227_.61.0417a07: 經。身等諸根恒常在定下至而不廢忘 釋
T2227_.61.0417a08: 曰。二明在定莫貪諸欲。文亦爲二。初明
T2227_.61.0417a09: 莫貪諸欲。次常勤下明勸行律制。此即
T2227_.61.0417a10: 初也。所言根者。謂六根也。根以能生爲義。
T2227_.61.0417a11: 此六既竝有生識之功。故通名根。今擧能
T2227_.61.0417a12: 攝所。故云根也。所言定者。阿字大定也。世
T2227_.61.0417a13: 間欲者。謂六塵也。塵以染汚爲義。以能染
T2227_.61.0417a14: 汚情識故。通名塵也。能生行者欲心故。亦
T2227_.61.0417a15: 爲欲也。若住大定。不爲諸塵之所染汚。是
T2227_.61.0417a16: 故誡之。身等諸根。恒常在定。不應貪著世
T2227_.61.0417a17: 間諸欲也
T2227_.61.0417a18: 經。常勤依行如斯律制而不廢忘 釋曰。二
T2227_.61.0417a19: 明勤行律制。如文也
T2227_.61.0417a20: 經。若晨朝時下至即須懺悔 釋曰。四明
T2227_.61.0417a21: 朝暮夜明對也。亦分爲二。初明朝暮夜明。
T2227_.61.0417a22: 次恒須清淨下。二明勸清淨行。就初亦二。
T2227_.61.0417a23: 初明晨朝誤犯。暮間懺悔。次明夜時誤犯。
T2227_.61.0417a24: 明朝懺悔。此即初也。若不早懺。恐罪累積。
T2227_.61.0417a25: 悉地不成。故云若晨朝時等。後夜犯明懺。
T2227_.61.0417a26: 意亦然也
T2227_.61.0417a27: 經。若於夜時下至誠心懺悔 釋曰。二明
T2227_.61.0417a28: 夜時誤犯。明朝懺悔也。今明懺悔。略爲五
T2227_.61.0417b01: 經。恒須清淨下至供養等事 釋曰。二明
T2227_.61.0417b02: 勸清淨行也。等者。等取諸餘之事。謂護身。
T2227_.61.0417b03: 召請。結界。五供養。相助。決罰等也
T2227_.61.0417b04: 經。常依本戒下至悉地位中 釋曰。大段第
T2227_.61.0417b05: 三。明結總也。言本戒者。爲謂眞言門四重禁
T2227_.61.0417b06: 等。明王戒者。謂此品中所説法則等。若能
T2227_.61.0417b07: 作意行此等戒。不久應住獲悉地位中。故
T2227_.61.0417b08: 云常須作意等也
T2227_.61.0417b09: 蘇悉地羯羅經略疏卷第二
T2227_.61.0417b10: 元慶八年七月二十九日寫得已了
T2227_.61.0417b11: 傳燈大法師位最圓
T2227_.61.0417b12:
T2227_.61.0417b13:
T2227_.61.0417b14:
T2227_.61.0417b15:蘇悉地羯經略疏卷第三
T2227_.61.0417b16: 供養華品第七
T2227_.61.0417b17: 華是供物。尊即所供。今此品内。略説七十
T2227_.61.0417b18: 九種妙華供養三部諸尊之法則。故云供養
T2227_.61.0417b19: 華品。又華是從慈悲生義。謂大菩提心種
T2227_.61.0417b20: 子於大慈悲中萬行開敷。莊嚴佛菩提樹。
T2227_.61.0417b21: 以是法門供具供養心王如來。能令諸尊
T2227_.61.0417b22: 歡喜。所求必獲。故云供養華品
T2227_.61.0417b23: 經。復次分別説三品法 釋曰。從此品以下
T2227_.61.0417b24: 凡五品。大段第五。明持誦時供物也。分文
T2227_.61.0417b25: 爲五。初品明供養華。次塗香藥品明塗香。
T2227_.61.0417b26: 次分別燒香品明燒香。次燃燈法品明燃燈。
T2227_.61.0417b27: 次獻食品明飮食。即如次答云何華供養。
T2227_.61.0417b28: 云何香塗香。云何香燒香。云何燈油相。云何
T2227_.61.0417b29: 食供養。就初品爲三。初明欲説供養華。
T2227_.61.0417c01: 先説三品法。次作三種法中倶當等用下。二
T2227_.61.0417c02: 正明供養華。次常應作致如是供養下。三明
T2227_.61.0417c03: 結勸也。初文爲三。初明説三品法。次三部
T2227_.61.0417c04: 各有三等下。二明三部各有三等眞言合三
T2227_.61.0417c05: 三九等眞言也。次若作扇底迦法者下。三明
T2227_.61.0417c06: 隨各三等眞言作九品法九品成就也。就
T2227_.61.0417c07: 初爲二。初明標説三品法。次列三品法名。
T2227_.61.0417c08: 此即初也
T2227_.61.0417c09: 經。扇底迦法下至是爲三品 釋曰。二明
T2227_.61.0417c10: 列三品法名也。扇底迦。補瑟徴迦。阿毘遮
T2227_.61.0417c11: 嚕迦者。如前釋也。言餘法者。謂鉤召敬
T2227_.61.0417c12: 愛等法。隨於三部而攝屬之。故但爲三品
T2227_.61.0417c13: 也
T2227_.61.0417c14: 經。三品各有三等眞言 釋曰。二明三部
T2227_.61.0417c15: 各有三等。於中爲三。初標。次列。後釋。此即
T2227_.61.0417c16: 初也。初言三部者。謂總相三部。於此三部
T2227_.61.0417c17: 各有三等。是爲各有三等眞言。隨總相結
T2227_.61.0417c18: 名故云是爲三部。如後説也
T2227_.61.0417c19: 經。所謂聖者説下至是爲三部 釋曰。二
T2227_.61.0417c20: 列三等眞言也。等謂等類。佛部等類。乃至
T2227_.61.0417c21: 金剛部等類。是爲等類也。又等者。此三部
T2227_.61.0417c22: 眞言。隨行者心。等得成就。無有差別。故
T2227_.61.0417c23: 云等也。故分別成就品云。若欲以上眞言
T2227_.61.0417c24: 欲求下成就者。得下成就。或以下眞言祈
T2227_.61.0417c25: 求上者。得上成就。或以中眞言成上下
T2227_.61.0417c26: 者。亦等成就。眞言之中。具此四徳。當知。即
T2227_.61.0417c27: 悉上中下分。能成大果。乃至云故知持誦
T2227_.61.0417c28: 皆由心意也
T2227_.61.0417c29: 經。聖者説者下至是爲聖者眞言 釋曰。三
T2227_.61.0418a01: 明釋三等眞言也。分文爲三。初明釋聖
T2227_.61.0418a02: 者説眞言。次明釋諸天説眞言。次明釋地
T2227_.61.0418a03: 居天眞言。此即初也。今先分別能説人。次
T2227_.61.0418a04: 明所説眞言。此中言佛者。梵云佛陀。此云
T2227_.61.0418a05: 覺者。能以覺照妄不起故。又能開覺迷心
T2227_.61.0418a06: 者。猶如睡夢覺。如蓮華開。然有二義。若
T2227_.61.0418a07: 就本無不覺説名爲覺。即本來覺故。名爲
T2227_.61.0418a08: 覺者。故起信云。所言覺者。爲心體離念相。
T2227_.61.0418a09: 離念相者。等虚空界。乃至云即是平等法
T2227_.61.0418a10: 身也。若就本來不覺今始覺者。即斷無明
T2227_.61.0418a11: 不覺之念。顯現如來眞覺自性。故起信云。
T2227_.61.0418a12: 以遠離微細念故得見心性。心即常住名
T2227_.61.0418a13: 究竟覺。具此二義故名爲佛也。智論云。佛
T2227_.61.0418a14: 陀秦言智者。知何等法。知過去未來現在
T2227_.61.0418a15: 衆生數非衆生數法。有常無常等一切諸法。
T2227_.61.0418a16: 了了覺知故名爲佛陀。問曰。餘人亦知一
T2227_.61.0418a17: 切諸法。如摩醯首羅天。秦言大自在。八臂
T2227_.61.0418a18: 三眼騎白牛。如韋紐天。秦言遍悶。四臂捉
T2227_.61.0418a19: 具持輪。騎金翅鳥。如鳩摩羅天。秦言童
T2227_.61.0418a20: 子。是天
鶏持鈴捉赤幡。騎孔雀。皆諸天
T2227_.61.0418a21: 大將。如是等諸天。各各言大。皆稱一切智。
T2227_.61.0418a22: 有人作弟子。學其經書。亦受其法。言是
T2227_.61.0418a23: 一切智。如何獨佛稱一切智。答曰。此不應
T2227_.61.0418a24: 一切智。何以故。嗔恚憍慢心著故。復是三天。
T2227_.61.0418a25: 愛之欲令得如願。惡之則欲令七世滅。
T2227_.61.0418a26: 佛則不然。菩薩時。若怨家賊來欲殺。尚自
T2227_.61.0418a27: 以身肉頭目髓腦而供養之。何況得佛。以
T2227_.61.0418a28: 是故。獨佛應當受佛名字。應當歸命佛。以
T2227_.61.0418a29: 佛爲師。不應事天。復佛有二事。一者大
T2227_.61.0418b01: 功徳神通力。二者第一善心諸結使滅。諸天
T2227_.61.0418b02: 雖有福神力。諸結使不滅。無清淨善心。
T2227_.61.0418b03: 故無大力。聲聞辟支佛雖結使滅善心清淨。
T2227_.61.0418b04: 福徳薄故力勢少。佛二法滿足故。勝一切
T2227_.61.0418b05: 人。餘人非勝一切人也。若依佛地論。釋
T2227_.61.0418b06: 薄伽梵。有二義六徳。言二義者。謂具六徳。
T2227_.61.0418b07: 及破四魔也。言六徳者。頌云。自在。熾盛。
T2227_.61.0418b08: 與端嚴。名稱。吉祥。及尊貴。所言佛陀。於六
T2227_.61.0418b09: 徳中是熾盛義。如何熾盛。彼論釋云。炎猛
T2227_.61.0418b10: 智火所燒練。故具熾盛義。又智論中。依四
T2227_.61.0418b11: 義十七徳。釋婆伽婆。言四義者。一者有
T2227_.61.0418b12: 徳義。二巧分別義。三有名聲義。四能破義。今
T2227_.61.0418b13: 爲頌曰。有徳巧分別。有名聲能破。言十七
T2227_.61.0418b14: 徳者。爲頌云。如來。殺賊。正遍知。明行。好
T2227_.61.0418b15: 去。知世間。無上。調御。天人師。智者。無等。無
T2227_.61.0418b16: 等等。世尊。度岸。及大徳。厚徳。成利。合十七。
T2227_.61.0418b17: 具釋此義。如金剛經疏。所言佛者。於四
T2227_.61.0418b18: 義中是巧分別。約十七徳即智者也。如何
T2227_.61.0418b19: 智者。如前釋也。言菩薩者。應云菩提薩
T2227_.61.0418b20: 埵縛。今略云菩薩也。智論云。何等名菩提。
T2227_.61.0418b21: 何等名薩埵。菩提名諸佛道。薩埵名或衆
T2227_.61.0418b22: 生。或大心。是人諸佛功徳盡欲得。其心不
T2227_.61.0418b23: 可斷不可破。如金剛山。是名大心。復稱
T2227_.61.0418b24: 讃好法故名薩。好法體相名爲埵。菩薩
T2227_.61.0418b25: 心自利利他故。度一切衆生故。知一切法
T2227_.61.0418b26: 實性故。行阿耨多羅三藐三菩提道故。爲
T2227_.61.0418b27: 一切賢聖之所稱讃。是故名菩提薩埵。或
T2227_.61.0418b28: 名勇心。具如論也。興唐和尚引阿闍梨
T2227_.61.0418b29: 説云。具正義當云菩提索哆。此索多者。是
T2227_.61.0418c01: 忍樂修行堅持不捨義也。然聲明有如是法。
T2227_.61.0418c02: 若論文字。其義雖正。音韻或不當便者。得
T2227_.61.0418c03: 取便安之。故世論師謂爲薩埵。傳習者隨
T2227_.61.0418c04: 順其辭。就瑜伽宗。薩埵略有三種。一者愚
T2227_.61.0418c05: 童薩埵。謂六道凡夫。不知實諦因果。心行
T2227_.61.0418c06: 邪道。修習苦因。戀著三界。堅執不捨。故以
T2227_.61.0418c07: 爲名。二者有識薩埵。即二乘也。纔覺知生
T2227_.61.0418c08: 死過患。自求出離。得至涅槃。著保化城。
T2227_.61.0418c09: 興滅度想。於如來功徳未生願樂之心。故
T2227_.61.0418c10: 以爲名。三者菩提薩埵。無上菩提。出過一
T2227_.61.0418c11: 切臆度戲論種種過失。即是一向純善白淨微
T2227_.61.0418c12: 妙不可譬類之義。即是衆生本性不思議心
T2227_.61.0418c13: 也。能忍如是成道事。願樂修行。堅固不動
T2227_.61.0418c14: 故。名菩提索哆。言聲聞者。聞四諦教聲。
T2227_.61.0418c15: 而得悟眞道故云聲聞也。若依法花論。聲
T2227_.61.0418c16: 聞有四種。一者決定聲聞。二者増上慢聲聞。
T2227_.61.0418c17: 三者退菩提心聲聞。四者應化聲聞。若依法
T2227_.61.0418c18: 花經。有大乘聲聞也。久劫習小。今世道熟。
T2227_.61.0418c19: 聞小教證果。是爲決定。本是菩薩。積劫修
T2227_.61.0418c20: 道中間。疲厭生死。即退大取小。大品稱爲
T2227_.61.0418c21: 別異善根。佛且成其小道。爲説小教。齊教
T2227_.61.0418c22: 斷結取果。是爲退大。以此二故。諸佛菩
T2227_.61.0418c23: 薩。内祕外現。成就引攝。令入大道。名爲應
T2227_.61.0418c24: 化。若見權實兩種。能出生死。欣樂涅槃。修
T2227_.61.0418c25: 戒定惠。微有觀惠。未入似位。薄有所得。
T2227_.61.0418c26: 是爲證果。此名未得謂得未證謂證。即是
T2227_.61.0418c27: 増上慢聲聞。以佛道聲令一切聞。名大乘
T2227_.61.0418c28: 聲聞。即是新入菩薩也。言縁覺者。具正梵
T2227_.61.0419a01: 縁一覺也。以觀因縁一理而覺悟。或云
T2227_.61.0419a02: 辟支佛者。則訛略耳。瑜伽論云。滿足百劫
T2227_.61.0419a03: 修習資糧。出無佛世。無師自悟。又云。一切
T2227_.61.0419a04: 獨覺依村落住。善守諸根不以語。示現
T2227_.61.0419a05: 神通令他歸向故也。天台云。辟支佛。此
T2227_.61.0419a06: 翻縁覺。此人宿世福厚。神根猛利。能觀集
T2227_.61.0419a07: 諦。以爲初門。大論稱獨覺因縁覺。若出無
T2227_.61.0419a08: 佛世。自然悟道。此即獨覺。若出佛世。聞十
T2227_.61.0419a09: 二因縁法。禀此得道。故名因縁覺。獨覺生
T2227_.61.0419a10: 無佛世。有小有大。若本在學人。今生佛
T2227_.61.0419a11: 後。七生既滿。不受八生。自然成道。不名
T2227_.61.0419a12: 爲佛。亦非羅漢。名小辟支迦羅。論其道力。
T2227_.61.0419a13: 不及舍利弗等大羅漢。二者大辟支迦羅。二
T2227_.61.0419a14: 百劫中作功徳。身得三十二相分或三十
T2227_.61.0419a15: 一･三十･二十九乃至一相。福力増長。智慧
T2227_.61.0419a16: 利根。總相別相。能知能入。久修習定。常樂
T2227_.61.0419a17: 獨處。故名大辟支迦羅也。若就因縁論小
T2227_.61.0419a18: 大者。亦應如是分別。此人根利。不須制
T2227_.61.0419a19: 果。能斷正使。又加侵習。譬如身壯直到所
T2227_.61.0419a20: 在。又妙樂引大論二十一云。迦羅此翻因
T2227_.61.0419a21: 縁覺。亦云獨覺。出値佛世。聞因縁法。名爲
T2227_.61.0419a22: 縁覺。出無佛世名小迦羅。百劫種相。名之
T2227_.61.0419a23: 爲大。種相不同。或三十相二十九八乃至一
T2227_.61.0419a24: 相。此獨覺大小也。又若七生盡値佛出世。
T2227_.61.0419a25: 名之爲小。種相修福。値佛聞教。名之爲
T2227_.61.0419a26: 大。此縁覺大小也。又兩大中。各有現通不
T2227_.61.0419a27: 現通。現通者大。不現通者小。現通中。説
T2227_.61.0419a28: 法者大。不説法者小。既分別人竟。次辨
T2227_.61.0419a29: 所説者。言佛所説眞言者。如大毘盧遮那
T2227_.61.0419b01: 經中。毘盧遮那佛自説眞言。釋迦牟尼佛自
T2227_.61.0419b02: 説眞言及五佛頂經。釋迦牟尼説五佛頂眞
T2227_.61.0419b03: 言。并諸經中。佛自説眞言。其例衆多。是爲
T2227_.61.0419b04: 佛説眞言也。又如大日經。普賢。文殊。觀音。
T2227_.61.0419b05: 彌勒等諸大菩薩等。自説眞言。於餘經中
T2227_.61.0419b06: 亦有此例。是爲菩薩所説眞言也。又彼經
T2227_.61.0419b07: 説聲聞。縁覺眞言。諸餘經中。亦應有此説。
T2227_.61.0419b09: 經。諸天説者下至是爲諸天眞言 釋曰。二
T2227_.61.0419b10: 明釋諸天説也。今先明諸天。後顯示所
T2227_.61.0419b11: 説。於三界總有二十八天。欲界有六天。
T2227_.61.0419b12: 色界有十八天。無色界有四天。欲界者。始
T2227_.61.0419b13: 從地獄。上至六天。皆有六欲之情。通爲
T2227_.61.0419b14: 欲界也。色界者。總有四禪。合十八天。從初
T2227_.61.0419b15: 禪已上。無有女形。身色清淨。故曰色界。
T2227_.61.0419b16: 非是散善所能感也。得要修禪定則生
T2227_.61.0419b17: 其中也。無色界者。有四天。衆生過去時。厭
T2227_.61.0419b18: 患色礙。修無邊虚空三昧。生在其中。無
T2227_.61.0419b19: 有身形。但有四心。故曰無色界也。欲界六
T2227_.61.0419b21: 多天･樂變化天･他化自在天也。色界四禪。合
T2227_.61.0419b22: 十八天者。初禪三天。謂梵衆･梵輔･大梵。次
T2227_.61.0419b23: 二禪三天。謂少光･無量光･極光。次三禪三
T2227_.61.0419b24: 天。謂少淨･無量淨･遍淨。次四禪九天。謂無
T2227_.61.0419b27: 無色界四天者。一空處。二識處。三無所有
T2227_.61.0419b28: 處。四非想非非想處也。岑山遍知。第四禪
T2227_.61.0419b29: 中無想天攝入廣果中。合爲八天也。若准
T2227_.61.0419c01: 大般若第十云。由此菩薩故。世間得有人
T2227_.61.0419c02: 天出現。所謂刹帝利。乃至若四大王衆天。
T2227_.61.0419c03: 三十三天。夜摩天。覩史多天。樂變化天。他
T2227_.61.0419c04: 化自在天。若梵衆天。梵輔天。梵會天。大梵
T2227_.61.0419c05: 天。若光天。少光天。無量光天。極光淨天。若
T2227_.61.0419c06: 淨天。少淨天。無量淨天。遍淨天。若廣天。少
T2227_.61.0419c07: 廣天。無量廣天。廣果天。若無想有情天。若無
T2227_.61.0419c08: 繁天。無熱天。善見天。善現天。色究竟天。若
T2227_.61.0419c09: 空無邊處天。識無邊處天。無所有處天。非想
T2227_.61.0419c10: 非非想處天。出現於世。今私謂。於四禪中。
T2227_.61.0419c11: 各初是總。後即別也。小乘説。數部部不同
T2227_.61.0419c13: 因相。如器世間。無量洲等。妙飾間列。不相
T2227_.61.0419c14: 雜亂。洲謂四大洲。則贍部洲等。渚謂八小渚
T2227_.61.0419c15: 則遮末羅等。略擧日月。攝諸星宿。四天王
T2227_.61.0419c16: 天。謂妙高山第四層級四面各住。三十三天。
T2227_.61.0419c17: 謂此山頂四面各有八大天王。帝釋居中。故
T2227_.61.0419c18: 有此數。夜摩天者。謂此天中。隨時愛樂。故
T2227_.61.0419c19: 名時分。覩史多天。後身菩薩於中教化。多
T2227_.61.0419c20: 修喜足故名喜足。樂變化天。樂自變化。作
T2227_.61.0419c21: 諸樂具。以自娯樂。他化自在。樂令他化作
T2227_.61.0419c22: 諸樂具。顯己自在。梵身天者。離欲寂靜故名
T2227_.61.0419c23: 爲梵。身者衆也。等者等取此上諸天。廣釋
T2227_.61.0419c24: 諸天。如餘説也。今經云淨居天乃至三十
T2227_.61.0419c25: 三天者。上擧色頂。下示地居頂。攝取中
T2227_.61.0419c26: 間故云乃至。然四天王。是藥叉等主。屬後
T2227_.61.0419c27: 地居天。故於茲不列也。若顯示所説者。如
T2227_.61.0419c28: 大日經。有大梵眞言。淨居天衆。自在天子。
T2227_.61.0419c29: 普花天子。花鬘天子。滿意天子。普遍天子眞
T2227_.61.0420a01: 言。自在天。伊舍那天。及諸天眞言。若具論
T2227_.61.0420a02: 者。諸天各各應有所説眞言。今且指大綱。
T2227_.61.0420a03: 是爲諸天所説眞言也
T2227_.61.0420a04: 經。地居天説者下至是爲地居天眞言 釋
T2227_.61.0420a05: 曰。三明釋地居天説眞言也。此中且明能
T2227_.61.0420a06: 説主者。有十一人。尋文可知。更有地天。
T2227_.61.0420a07: 水天。火天。風天。閻羅天。摩訶摩喩唎。師子
T2227_.61.0420a08: 王。遮文荼。毘那夜迦等。咸皆等取。故云等
T2227_.61.0420a09: 也。若明所説眞言者。亦如大日經。并陀羅
T2227_.61.0420a10: 尼集經等説。以恐繁故不具出也
T2227_.61.0420a11: 經。若作扇底迦法者下至應用地居天眞言
T2227_.61.0420a12: 釋曰。三明隨各三等眞言。作九品法。九
T2227_.61.0420a13: 品成就也。於中爲二。初明若約三部。各
T2227_.61.0420a14: 作三品法。應用各三等眞言。二明若於三
T2227_.61.0420a15: 部各求三等成就。亦應用各三等眞言。此
T2227_.61.0420a16: 即初也
T2227_.61.0420a17: 經。若求上成就者下至應用地居天眞言
T2227_.61.0420a18: 釋曰二明若於三部各求三等成就。亦應
T2227_.61.0420a19: 用各三等眞言。亦分爲二。初正明於三部
T2227_.61.0420a20: 各求三等成就。亦應用各三等眞言。二明
T2227_.61.0420a21: 總結。此即初也。所言上中下成就者。下分
T2227_.61.0420a22: 別成就品。約三部總説上中下成就之相。
T2227_.61.0420a23: 准彼文云。三部上成就法。得持明仙。乘空
T2227_.61.0420a24: 遊往。成就五通。又有多種。或得諸漏斷
T2227_.61.0420a25: 盡。或得辟支佛地。或證菩薩位地。或知解
T2227_.61.0420a27: 成藥叉尼。或得眞陀摩尼。或得無盡伏藏。
T2227_.61.0420a28: 具上等事。名上中上成就之法。三部中成
T2227_.61.0420a29: 就法藏形隱跡。於身得大勢力。先來懈怠。
T2227_.61.0420b01: 而得精勤。入修羅宮。得長壽藥。成鉢隷史
T2227_.61.0420b02: 迦天使。或能使鬼。或能成就娑羅坌爾迦樹
T2227_.61.0420b03: 神。或成多聞。未經所聞悟深義理。或合
T2227_.61.0420b04: 藥成纔塗足頂。即遠所渉無有疲乏。如上
T2227_.61.0420b05: 所説。悉名中上成就之法。三部下成就法。
T2227_.61.0420b06: 令衆憙見。或攝伏衆人。或能徴罰惡人。降
T2227_.61.0420b07: 諸怨衆及餘下事。名下中下成就之法。最爲
T2227_.61.0420b08: 三種成就之相。此三部本分成就之相也。又
T2227_.61.0420b09: 説。由行者心意。有上中下成就。此即隨心
T2227_.61.0420b10: 成就之相。具如彼説是
T2227_.61.0420b11: 經。如是三部各有三等成就 釋曰。次總結
T2227_.61.0420b12: 如文也
T2227_.61.0420b13: 經。作三種法中倶當等用水陸所生諸種色
T2227_.61.0420b14: 花 釋曰。二正明供養花。於中爲二。初總
T2227_.61.0420b15: 略明供養花法式。次若獻佛花下。二廣明
T2227_.61.0420b16: 供養花法式。就初爲二。初明倶當等用
T2227_.61.0420b17: 水陸所生。次以眞言花下。二正明供養花。
T2227_.61.0420b18: 就初亦二。初明倶當等用水陸所生。次名
T2227_.61.0420b19: 色下。二明各依本部善分別之。此即初也。
T2227_.61.0420b20: 三部各有扇底迦等三品之法。是爲三種法
T2227_.61.0420b21: 也。水陸所生諸種色華。普等供養三部諸尊。
T2227_.61.0420b22: 故云等也。又諸尊或佛菩薩或二乘龍鬼
T2227_.61.0420b23: 等身。而不生差別之想。故云等也。又我三
T2227_.61.0420b24: 密與海會諸尊三密。一體不二。故云等也。
T2227_.61.0420b25: 又能供所供。及以供物。倶不生。倶空倶假。故
T2227_.61.0420b26: 云等也。以如是等一切智智心供養諸尊。
T2227_.61.0420b27: 故云作三種法中倶當等用水陸諸花也
T2227_.61.0420b28: 經。名色差別各依本部善分別之 釋曰。二
T2227_.61.0420b29: 明各依本部善分別之。水陸諸花。或白或
T2227_.61.0420c01: 黄或赤黒等。隨名色異。故云名色差別也。
T2227_.61.0420c02: 言各依本部善分別者。即如下文説。若獻
T2227_.61.0420c03: 佛花。當用白花香者。而供養之。若獻觀
T2227_.61.0420c04: 音。應用水中所生白花。而供養之。若獻金
T2227_.61.0420c05: 剛。應以種種香花而供養之若獻地居天。
T2227_.61.0420c06: 隨時所取種種諸花而供養之。又白色者。
T2227_.61.0420c07: 作扇底迦法。黄色者。作補瑟徴迦法。紫色
T2227_.61.0420c08: 者。作阿毘遮嚕迦法。具如下文。分別知之。
T2227_.61.0420c09: 是爲善分別之
T2227_.61.0420c10: 經。以眞言花當奉獻之 釋曰。二正明供養
T2227_.61.0420c11: 花。亦分爲四。初明奉獻眞言花。次明發願。
T2227_.61.0420c12: 三明獻花眞言。四明略結。此即初也。眞言
T2227_.61.0420c13: 加持花。以用奉獻。故云眞言花等。若無本
T2227_.61.0420c14: 誓加持之時所供花等。無遍法界用。諸佛
T2227_.61.0420c15: 亦不驚覺。是以眞言花當奉獻之
T2227_.61.0420c16: 經。發是願言下至當賜成就 釋曰。二明發
T2227_.61.0420c17: 願。若但心重羨慕。不發口業。三密闕略。悉
T2227_.61.0420c18: 地難得。若身口成業。二能助意。諸尊俯降。
T2227_.61.0420c19: 必賜成就。故令發願。此花香潔清淨。不受
T2227_.61.0420c20: 塵染。於水陸中所生處。故云清淨。又花
T2227_.61.0420c21: 是慈悲生義。無縁慈悲。不爲二邊之所動
T2227_.61.0420c22: 轉。故云此花清淨。本從法界清淨處生故
T2227_.61.0420c23: 云生處復淨。我及諸佛。本來清淨。一體不
T2227_.61.0420c24: 二。今發無縁廣大慈悲。爲度法界一切有
T2227_.61.0420c25: 情。奉獻此本性清淨慈悲之花。願無所受
T2227_.61.0420c26: 受此供養。而無所賜當賜成就。是即發願
T2227_.61.0420c27: 之意也
T2227_.61.0420c28: 經。獻花眞言曰下至眞言末 釋曰。三明
T2227_.61.0420c29: 獻花眞言。是通三部用皆作。以前瀉垢光
T2227_.61.0421a01: 澤及本呪手印而奉花。更有三部眞言手
T2227_.61.0421a02: 印。具如供養法也
T2227_.61.0421a03: 經。用此眞言眞言花三部供養 釋曰。四明
T2227_.61.0421a04: 略結也。以此眞言加持花。供養三部。是故
T2227_.61.0421a05: 云也
T2227_.61.0421a06: 經。若獻佛花當用白花香者而供養之下至
T2227_.61.0421a07: 種種諸花而供獻之 釋曰。二廣明供養
T2227_.61.0421a08: 花法式也。文分爲三。初略明供養佛等
T2227_.61.0421a09: 諸尊。次應獻花下。二廣明供養法式。次常
T2227_.61.0421a10: 應作致如是供養下。三明總結勸。此即初也。
T2227_.61.0421a11: 白是諸色本。佛即白法源故。獻以白色也。
T2227_.61.0421a12: 蓮泥水生。而無所染著。蓮花諸菩薩大悲
T2227_.61.0421a13: 三昧。滋榮萬善。利益衆生。而無所著。故獻
T2227_.61.0421a14: 觀音。用水中蓮也。種種諸花。令人喜悦。而
T2227_.61.0421a15: 無思想。金剛諸眷屬大惠力用。能摧破三
T2227_.61.0421a16: 障令一切安。而離言説。故獻金剛。以種種
T2227_.61.0421a17: 花。若諸天等。是即三部一切諸尊。外利有
T2227_.61.0421a18: 情隨類之身故。以諸花而供養之。然諸佛
T2227_.61.0421a19: 意難可測量。但以愚情髣髴示之。興唐
T2227_.61.0421a20: 寺阿闍梨云。凡所奉獻。各隨諸尊性類。及
T2227_.61.0421a21: 曼荼羅方位等。一一善分別之。當令色香
T2227_.61.0421a22: 味觸適悦人心。其水陸不祥諸花。但可作
T2227_.61.0421a23: 折伏用耳。白黄赤三色中。如來部類當用
T2227_.61.0421a24: 白色。蓮花眷屬以黄色。金剛眷屬以赤色。
T2227_.61.0421a25: 復次當如曼荼羅方位。圓壇者以白。方壇者
T2227_.61.0421a26: 以黄。三角壇者以赤。復次諸佛用白。諸菩
T2227_.61.0421a27: 薩以黄。諸世天以赤。其餘香等。亦當准傍
T2227_.61.0421a28: 此意。問。此品下。獻三花文云。紅蓮花唯通
T2227_.61.0421a29: 獻觀音。何故今云應用白花而供養之。又
T2227_.61.0421b01: 云。若青蓮花唯通獻金剛。何故今云若獻
T2227_.61.0421b02: 金剛應用種種香花。答。白蓮花紅蓮花青
T2227_.61.0421b03: 蓮花。竝通供養。是故或云獻白花。或云獻
T2227_.61.0421b04: 紅蓮花。無有相違。又復種種花中。豈無青
T2227_.61.0421b05: 蓮花。何況青蓮花是通供乎。是故青蓮與種
T2227_.61.0421b06: 種花無相違也。瞿醯云。忿陀利花諸類青
T2227_.61.0421b07: 蓮花。如是等諸水生花。通供養。又此文中
T2227_.61.0421b08: 云長時供養通九種者。紅花乃至稻穀花
T2227_.61.0421b09: 等。所以彼釋蓮花眷屬以黄色者。以蓮花
T2227_.61.0421b10: 部且屬増益。獻用黄色。金剛眷屬以赤亦
T2227_.61.0421b11: 然。又種種色。亦有其色。非碩相違也。又問。
T2227_.61.0421b12: 下文云於佛部中作補瑟徴迦法用紅蓮
T2227_.61.0421b13: 花。作阿毘遮嚕迦法用青蓮花。何故彼釋
T2227_.61.0421b14: 云方壇者以黄。三角壇者以赤。答。方壇用
T2227_.61.0421b15: 黄。此文赤有而又云用紅者。私謂。紅蓮花
T2227_.61.0421b16: 是通供養故。又青赤二色。是降伏故。今經
T2227_.61.0421b17: 用青。彼釋用赤。今經亦云紫色者作阿毘
T2227_.61.0421b18: 遮嚕迦法。亦同是意也
T2227_.61.0421b19: 經。應獻花者下至迦囉末花等 釋曰。二廣
T2227_.61.0421b20: 明供養法戒也。分文爲六。初明如法供養。
T2227_.61.0421b21: 次長時供養通九種者下。二明長時通供養。
T2227_.61.0421b22: 次如作法時求不得者下。三明隨得供養。次
T2227_.61.0421b23: 若無花獻應用蘇囉三枝葉等下。四明相替
T2227_.61.0421b24: 供養。次若無如上花葉根菓獻者下。五明想
T2227_.61.0421b25: 曾供養。次雖有如前花菓等獻下。六明合掌
T2227_.61.0421b26: 供養。就初如法供養。分文爲三。初明以被
T2227_.61.0421b27: 護所生花供養。次或有淨處所生下。二明以
T2227_.61.0421b28: 無主所攝花供養。次其次闍底蘇末那花
T2227_.61.0421b29: 下。三明就減數花供獻。就初亦三。初明
T2227_.61.0421c01: 應獻花。次於林邑蘭若水陸下。二明隨部
T2227_.61.0421c02: 品等分配供養。次諸花中唯除臭花下。三
T2227_.61.0421c03: 明不合供養花。此即初也。於中有三十一
T2227_.61.0421c04: 種花。隨要列之。自餘諸花。以後等字等攝
T2227_.61.0421c05: 之也。然此諸花。或於唐國無有其花。故
T2227_.61.0421c06: 存梵語。或不要人知。故不翻譯。今解釋
T2227_.61.0421c07: 之。亦准前例。若有後賢翻譯此者。願同
T2227_.61.0421c08: 入和合海也。大日經頌云。鉢頭摩青蓮。龍
T2227_.61.0421c09: 花奔那迦。計薩囉末利。得蘖藍瞻蔔。無憂
T2227_.61.0421c10: 底羅劍。鉢吒羅娑羅。是等鮮妙華。吉祥衆所
T2227_.61.0421c11: 樂。採集以爲鬘。敬心而供養大惠。釋曰。鉢
T2227_.61.0421c12: 頭摩是紅蓮華。凡青黄赤白蓮等水生諸花。
T2227_.61.0421c13: 皆可通獻諸尊也。龍花奔那伽等者。此奔
T2227_.61.0421c14: 那伽是龍樹花。彌勒世尊於此樹下成道。其
T2227_.61.0421c15: 直云龍花是。此龍中所尚之花。西方頗有
T2227_.61.0421c16: 其種。其計薩囉花。末利花。得蘖囉花。瞻蔔
T2227_.61.0421c17: 花。無憂花。底羅劍花。鉢吒羅花。娑羅花。皆
T2227_.61.0421c18: 是天竺所有。此方不可具識。今此文中。又
T2227_.61.0421c19: 有彼所列花准以可知也。
字莫骨於
T2227_.61.0421c20: 骨二反
T2227_.61.0421c21: 經。於林邑蘭若下至用花供獻 釋曰。二
T2227_.61.0421c22: 明隨部品等分配供養也。分文爲二。初
T2227_.61.0421c23: 總明善知部品等用花供獻。次用忙攞底
T2227_.61.0421c24: 花下。二正明隨部等分配供獻。此即初也。
T2227_.61.0421c25: 如上等花。皆依山林城邑蘭若池水陸地而
T2227_.61.0421c26: 得生長。故云於林邑等。又於林邑等所生
T2227_.61.0421c27: 長花。無有不依水陸等處。故云林邑蘭若
T2227_.61.0421c28: 水陸等也。佛部等三。名爲三部。扇底等三。
T2227_.61.0421c29: 稱爲三品。聖者説。諸天説。地居天説。是爲
T2227_.61.0422a01: 三等也。三部各有三品及以三等。善知差
T2227_.61.0422a02: 別。應用供獻。故云應須善知等也
T2227_.61.0422a03: 經。用忙攞底花下至通金剛部中供獻 釋
T2227_.61.0422a04: 曰。二正明隨部等分配供獻。分文爲二。初
T2227_.61.0422a05: 明供獻三部。次如上花中白色者下。二明
T2227_.61.0422a06: 約三明各三品用。此即初也。供獻中。云勢
T2227_.61.0422a07: 破理者。准上應云勢破理迦花也。言枝
T2227_.61.0422a08: 條者。花樹枝條。以應爲花。除如上等花而
T2227_.61.0422a09: 未陳説者。以爲餘不説者等
T2227_.61.0422a10: 經。如上花中白色者下至作阿毘遮嚕迦法
T2227_.61.0422a11: 釋曰。二明約三部各三品用。於中爲二。
T2227_.61.0422a12: 初明約色分用。次明約味分用。此即初
T2227_.61.0422a13: 也
T2227_.61.0422a14: 經。如是花中味甘者下至作補瑟徴迦法
T2227_.61.0422a15: 釋曰。二明次約味分用。如文也
T2227_.61.0422a16: 經。或有淨處所生下至隨類當用 釋曰。二
T2227_.61.0422a17: 明以無主所攝花供獻也。於中有六種花。
T2227_.61.0422a18: 謂枝花茅等五種之花。及所餘諸花。以爲六
T2227_.61.0422a19: 種。隨前分配。以應供獻。故云隨類當用也｣
T2227_.61.0422a20: 經。其闍底蘇末那花下至各説爲爲上 釋曰。
T2227_.61.0422a21: 三明以減數花供獻也。分文爲五。初明
T2227_.61.0422a22: 以三種花供養。次上色香花下。二明一種
T2227_.61.0422a23: 花供獻。次或用花樤下。三明一樹花供獻。
T2227_.61.0422a24: 次紫白二色下。四明約一花色供獻。次句
T2227_.61.0422a25: 吒惹花下。五明以一物遍通三部及各三
T2227_.61.0422a26: 品而供獻之。此即初也。亦分爲二。初明
T2227_.61.0422a27: 以三種花供獻三部。次佛部中作扇底迦法
T2227_.61.0422a28: 下。二明三部各三品各獻三花。此即初也
T2227_.61.0422a29: 經。佛部中作扇底迦法下至用青蓮花 釋
T2227_.61.0422b01: 曰。二明三部各三品各獻三花。亦爲二。初
T2227_.61.0422b02: 明佛部三品用三花供獻。次餘二部中下。
T2227_.61.0422b03: 二明以餘部三品而例佛部三品供獻。此
T2227_.61.0422b04: 即初也
T2227_.61.0422b05: 經。餘二部中類此作之 釋曰。二明以餘部
T2227_.61.0422b06: 三品例佛部三品供獻也
T2227_.61.0422b07: 經。上色香花下至隨事分用 釋曰。二明
T2227_.61.0422b08: 一種花供獻也。設使雖一種花。而辨上中
T2227_.61.0422b09: 下應獻三部三品。故云隨事分用也
T2227_.61.0422b10: 經。或用花＊樤下至説爲上勝 釋曰。三明
T2227_.61.0422b11: 一樹花供獻也。若一樹花者。花＊樤。或用墮
T2227_.61.0422b12: 花以獻天后。以樹上中花應獻餘尊也
T2227_.61.0422b13: 經。紫白二色下至説爲上勝 釋曰。四明
T2227_.61.0422b14: 約一花色供獻也。若於羯囉末花一種。
T2227_.61.0422b15: 以紫白二色用獻忿怒尊主及諸使者。而
T2227_.61.0422b16: 以餘色應供餘尊也
T2227_.61.0422b17: 經。句吒惹花下至迦吒㘕花等 釋曰。五明
T2227_.61.0422b18: 以一物遍通三部及各三品而供獻之。亦
T2227_.61.0422b19: 分爲二。初明取一花遍通三部及三品而
T2227_.61.0422b20: 供養之。次明以一花鬘花聚遍通九種用
T2227_.61.0422b21: 供獻之。就初亦二。初列所獻花。以明隨
T2227_.61.0422b22: 取其一遍通三部及以三品。此即初也。中
T2227_.61.0422b23: 有九花。所餘諸花。等字等之。暱字。女慄反。
T2227_.61.0422b24: 近也。若作暱字未審也
T2227_.61.0422b25: 經。隨取其一遍通三部下至除災等三 釋
T2227_.61.0422b26: 曰。二明隨取其一遍通三部及以三品。在
T2227_.61.0422b27: 文可見。於三部中各有三品。以一種花
T2227_.61.0422b28: 普及三品。故云及上中下除災等三
T2227_.61.0422b29: 經。復次種種諸花下至通九種用 釋曰。二
T2227_.61.0422c01: 明以一花鬘花聚遍通九種用供獻之。初
T2227_.61.0422c02: 明花鬘。後明花聚。在文可知
T2227_.61.0422c03: 經。諸花中唯除臭花下至佞簸花等亦不應
T2227_.61.0422c04: 用 釋曰。三明不合供養花也。玉呬經
T2227_.61.0422c05: 云。乾多迦花。歸夜迦花。尸倶嚕花。遮婆花。
T2227_.61.0422c06: 阿底目得迦花。央句羅花。喞迦那花。尼婆花。
T2227_.61.0422c07: 鶏跢枳花。麽那延底迦花。句欄荼迦花。那
T2227_.61.0422c09: 如是等不祥陸花。於降伏事而用供養。又
T2227_.61.0422c10: 云。其赤句勿頭花。白蘇乾地迦花。如是等不
T2227_.61.0422c11: 祥水花。於降伏事而用供養。然今經云不
T2227_.61.0422c12: 應用者。且約餘二品也
T2227_.61.0422c13: 經。長時供養通九種者下至最爲勝上 釋
T2227_.61.0422c14: 曰。二明長時通供養。又爲三。初明衆多通
T2227_.61.0422c15: 供養花。次如無此類下。二明一種通供養花。
T2227_.61.0422c16: 次亦通九種不得下。三明不得互用。此即
T2227_.61.0422c17: 初也。文有六種供養之物。除此以外。應供
T2227_.61.0422c18: 獻物。等字等之。言相和者。和謂是應與
T2227_.61.0422c19: 稻穀花等相和也。瞿醯説通供養云。忿陀
T2227_.61.0422c20: 利花諸類青蓮花。如是等諸水生花。通供
T2227_.61.0422c21: 養。是亦應通用也。閃字式劍失冉二反。説
T2227_.61.0422c22: 文闚頭貌也。或爲從人在門中也
T2227_.61.0422c23: 經。如無此類諸花獻者下至亦通九種 釋
T2227_.61.0422c24: 曰。二明一種通供養花。如文
T2227_.61.0422c25: 經。不得互用諸花 釋曰。三明不得互用
T2227_.61.0422c26: 也。除通用花。所餘諸花。不可通用。故云不
T2227_.61.0422c27: 得互用也
T2227_.61.0422c28: 經。如作法時求不得者隨所得花亦通供養
T2227_.61.0422c29: 釋曰。三明隨得供養。文分爲二。初明
T2227_.61.0423a01: 隨得供養。次明以當部花眞言應加持。
T2227_.61.0423a02: ＊此即初也
T2227_.61.0423a03: 經。若以花供獻下至眞言花獻 釋曰。二
T2227_.61.0423a04: 明以當部眞言應加持也
T2227_.61.0423a05: 經。若無花獻應用蘇囉三枝葉下至而替獻
T2227_.61.0423a06: 之 釋曰。四明相替供養。分亦爲三。初明
T2227_.61.0423a07: 枝葉供養。二明香根供養。三明香菓供
T2227_.61.0423a08: 養。此即初也。中有七箇枝葉供養。而等字
T2227_.61.0423a09: 等取所餘也。肱他感反
T2227_.61.0423a10: 經。如無此等枝葉下至諸香藥根 釋曰。二
T2227_.61.0423a11: 明香根供養。而有四箇香根。在文可見
T2227_.61.0423a12: 經。香果等亦通供養下至用供養之 釋曰。
T2227_.61.0423a13: 三明香菓供養。而有五箇香菓也
T2227_.61.0423a14: 經。若無如上花葉根果獻者下至供養尊法
T2227_.61.0423a15: 釋曰。五明想曾供養也。謂曾見聞他獻
T2227_.61.0423a16: 諸尊。水陸諸花。或自曾獻花。而隨三部三
T2227_.61.0423a17: 品。運想供養也。見聞及自獻。其數繁多故。
T2227_.61.0423a18: 隨部品各令分配故。云隨所應令想運供
T2227_.61.0423a19: 養也
T2227_.61.0423a20: 經。雖有如前花果等獻下至更無過者 釋
T2227_.61.0423a21: 曰。六明合掌供養也。至心諦理。名爲至
T2227_.61.0423a22: 心。十方三世自他依正。不出我一念。十方
T2227_.61.0423a23: 塵刹供養雲海。在此一塵。有而非有。非
T2227_.61.0423a24: 有而有。終日雙非。終日雙照。一一塵遍法
T2227_.61.0423a25: 界。一切塵在一塵。虚融無礙供養諸尊。一
T2227_.61.0423a26: 尊遍諸尊。諸尊遍一尊。供一即供諸。供諸
T2227_.61.0423a27: 即供一。如是供養本尊。以爲最上。是故文
T2227_.61.0423a28: 云如是心意供養最上更無過者也。若得此
T2227_.61.0423a29: 意。如上諸花。一一無非法界供養。一一無
T2227_.61.0423b02: 經。常應作致如是供養下至則得成就 釋
T2227_.61.0423b03: 曰。三明總結勸也
T2227_.61.0423b04: 塗香藥品第八
T2227_.61.0423b05: 塗香泥也。香者芳也。書云。至治馨香感
T2227_.61.0423b06: 于神祇也。藥者所謂疾醫。以五藥療其病。
T2227_.61.0423b07: 草木蟲石穀者也。然今此品。廣説和合數
T2227_.61.0423b08: 十香藥以爲塗香。奉獻諸尊之法則。故云
T2227_.61.0423b09: 塗香藥品也。若深祕釋者。大日義釋云。塗
T2227_.61.0423b10: 香是淨義。如世間塗香。能淨垢穢。息除熱
T2227_.61.0423b11: 惱。今行者。以等虚空閼伽洗滌菩提心中
T2227_.61.0423b12: 百六十種戲論之垢。以住無爲戒塗香塗
T2227_.61.0423b13: 之。生死熱惱除滅。得清涼性。故曰塗香
T2227_.61.0423b14: 也
T2227_.61.0423b15: 經。復次今説三部塗香藥法 釋曰。今此品。
T2227_.61.0423b16: 大段第二。明持誦時供物有五品中。第二
T2227_.61.0423b17: 明塗香藥。即答云何塗香。分文爲二。初
T2227_.61.0423b18: 明表説。次其香藥名曰下。二正明陳説。就
T2227_.61.0423b19: 初爲二。初明表説三部塗香藥法。次明與
T2227_.61.0423b20: 法相應供養能成衆福。此即初也。所説塗
T2227_.61.0423b21: 香。貫通諸部。故云三部。所用塗香無不藥
T2227_.61.0423b22: 物。若塗身分。非但香潔。亦復除病。増益色
T2227_.61.0423b23: 力。故云塗香藥也
T2227_.61.0423b24: 經。隨諸眞言應供養者能成衆福 釋曰。二
T2227_.61.0423b25: 明與法相應供養。能成衆福也。三部各有
T2227_.61.0423b26: 三品三等。不違其旨。故云隨諸眞言。三品
T2227_.61.0423b27: 等眞言各有所成就。違彼供獻。無有感
T2227_.61.0423b28: 應。若相應者。皆悉能成一切悉地。故云應
T2227_.61.0423b29: 供養者即成衆福也
T2227_.61.0423c01: 經。其香藥名下至有膠樹香者 釋曰。二
T2227_.61.0423c02: 正明陳説也。分文爲五。初廣陳説所獻塗
T2227_.61.0423c03: 香。次和合香分不應用下。二明不合供物。
T2227_.61.0423c04: 次又四種香下。三明日別供養。次欲獻之時
T2227_.61.0423c05: 下。四正明眞言塗香供養。次若求諸香下。
T2227_.61.0423c06: 五明隨得供養。就初亦爲二。初廣列香藥。
T2227_.61.0423c07: 次竝隨本部下。二明隨部品分配塗香。此
T2227_.61.0423c08: 即初也。於中所言。香附子。青木香。沈香。
T2227_.61.0423c09: 欝金香。白檀香。紫檀香。五粒松。柏木。丁香。
T2227_.61.0423c10: 桂皮。天木。甘松香。水蘇。胡
。廻香。蔬蹄
T2227_.61.0423c11: 草。白豆蔲。宍豆蔲。蘇合香。龍腦。安悉香。薫
T2227_.61.0423c12: 陸香等。此間亦有。人頗知之。翻譯之家翻
T2227_.61.0423c13: 之有以也。其句吒曩吒。嚩落迦。烏施羅等。
T2227_.61.0423c15: 劣反。剪剃也。肬有流反。贅也腫也。若作疣
T2227_.61.0423c16: 者。他感反。肉汁也。或作荽荾。竝皆雖音。
T2227_.61.0423c17: 香菜也。玉呬經云。其塗香者。用白檀香。沈
T2227_.61.0423c20: 桂心香。龍花香。禹車香。宿澁蜜香。石南葉
T2227_.61.0423c25: 
香。諸樹汁類香。如合香。法相和。隨所合
T2227_.61.0423c26: 香。皆置龍腦。應用雨水未墮地者而作
T2227_.61.0423c27: 塗香。眞言持誦。次第供養内外諸尊。其塗香
T2227_.61.0423c28: 中。勿置有情身分及與紫磺。勿用穢惡蟲
T2227_.61.0423c29: 食無香等者。當取好淨者。亦勿將水而研
T2227_.61.0424a01: 其香也
T2227_.61.0424a02: 經。竝隨本部善須合和用 釋曰。二明隨部
T2227_.61.0424a03: 品分配塗香。又分爲三。初明先勸試次諸
T2227_.61.0424a04: 草香根下。二明三部分配。次若有別作扇
T2227_.61.0424a05: 底下。三明三品分配。此即初也。以前所列
T2227_.61.0424a06: 諸香藥等。其種繁多。善應分別部類品等
T2227_.61.0424a07: 而供獻之。故云竝隨本部等也
T2227_.61.0424a08: 經。諸草香根下至金剛部用 釋曰。二明
T2227_.61.0424a09: 三部分配。文亦爲三。初明衆香合和供獻
T2227_.61.0424a10: 三部。次或唯沈水香下。二明五香等別供三
T2227_.61.0424a11: 部等。次或單用沈水香下。三明單香通供三
T2227_.61.0424a12: 部等。就初爲二。初明衆香合和別供三部。
T2227_.61.0424a13: 次明衆香合和通供三部。此即初也。王呬經
T2227_.61.0424a14: 云。若供養諸佛塗香者。當用新好欝金香。
T2227_.61.0424a15: 或黒沈香和龍腦香而作塗香。若供養觀
T2227_.61.0424a16: 自在者。當用白檀以爲塗香。若供養執金
T2227_.61.0424a17: 剛及眷屬得。當用紫檀而爲塗香。自餘諸
T2227_.61.0424a18: 尊。隨意而合用供養之也。彼經略説此事。
T2227_.61.0424a19: 不如今經具説。但録異説耳
T2227_.61.0424a20: 經。或有塗香下至亦通三部 釋曰。二明
T2227_.61.0424a21: 衆香合和通供三部。然此塗香。而取先人
T2227_.61.0424a22: 所合香氣勝者。又復應云。或有塗香。具諸
T2227_.61.0424a23: 根果。是新合和者也。先人所合香氣勝即舊
T2227_.61.0424a24: 作者也。香氣勝者。應通新舊。文意可知
T2227_.61.0424a25: 經。或唯沈水香和少龍腦下至金剛等用
T2227_.61.0424a26: 釋曰。二明五香等別供三部等。文亦爲二。
T2227_.61.0424a27: 初明五香別供三部。次明衆香別供諸侍
T2227_.61.0424a28: 者等。此即初也
T2227_.61.0424a29: 經。肉豆蔲下至獻地居天 釋曰。二明衆
T2227_.61.0424b01: 香別供諸侍者等也。一切女使者。天。明王
T2227_.61.0424b02: 妃后。及以明王。并諸使者。地居天者。是即三
T2227_.61.0424b03: 部明王使者。通屬三部也
T2227_.61.0424b04: 經。或單用沈水香下至一切處用 釋曰。三
T2227_.61.0424b05: 明單香通供三部等也。三部九種法。及明
T2227_.61.0424b06: 王妃。如文可知。自此以外諸使者等。名爲
T2227_.61.0424b07: 一切處。易可知也
T2227_.61.0424b08: 經。若有別作扇底迦下至無氣之香 釋曰。
T2227_.61.0424b09: 三明三品分配也。文分爲二。初明三品用。
T2227_.61.0424b10: 次明三種悉地用。此即初也。三部眞言以爲
T2227_.61.0424b11: 扇底迦等。又於三部各有三品。人樂不同。
T2227_.61.0424b12: 或樂寂災。或樂増長等。故云若有別作扇
T2227_.61.0424b13: 底迦法用白色香等也
T2227_.61.0424b14: 經。若欲成大悉地者下至而供養之 釋曰。
T2227_.61.0424b15: 二明三種悉地用也。佛部眞言爲上悉地。
T2227_.61.0424b16: 蓮華部眞言爲中悉地。金剛部眞言爲下悉
T2227_.61.0424b17: 地。又於三部各有三等眞言。謂聖者説。諸
T2227_.61.0424b18: 天説。地居天説。若作扇底迦法者。應用聖
T2227_.61.0424b19: 者眞言。若補瑟徴迦。若阿毘遮嚕迦。如次
T2227_.61.0424b20: 應用諸天及地居天眞言。若求上悉地者。
T2227_.61.0424b21: 應用聖者眞言。若求中悉地。若求下悉地。
T2227_.61.0424b22: 亦復如次應用諸天及地居眞言。隨如是
T2227_.61.0424b23: 所求。其所修不同。故云若欲成大悉地者
T2227_.61.0424b24: 用前汁香及以香果等
T2227_.61.0424b25: 經。和合香分下至不應用供養之 釋曰。二
T2227_.61.0424b26: 明不合供物也。甲香。麝香。紫釤等香。是
T2227_.61.0424b27: 有情身分故。不應和合。玉呬經云。其有情
T2227_.61.0424b28: 身分之香。所觸諸餘供養之具。皆悉成穢。
T2227_.61.0424b29: 是故勿用。其紫礦香。於三部中總不許用。
T2227_.61.0424c01: 是故行者應當通解如是差別也。或酒酢
T2227_.61.0424c02: 等。雖非身分。而是臭穢故不應用。又香藥
T2227_.61.0424c03: 非常香味。若花根等。亦非常香根等。是爲
T2227_.61.0424c04: 過分者。又世不愛者。不生人善心。凡以心
T2227_.61.0424c05: 所愛重。應供諸尊。何世不愛物。奉供聖
T2227_.61.0424c06: 衆。是故制之。釤字恐誤歟
T2227_.61.0424c07: 經。又四種香下至日別供養 釋曰。三明
T2227_.61.0424c08: 日別供養與前長時供養意同也
T2227_.61.0424c09: 經。欲獻之時下至令願圓滿 釋曰。四正
T2227_.61.0424c10: 明眞言塗香供養。文亦爲三。初明祈願。次
T2227_.61.0424c11: 明眞言。後明如法奉獻。就初又三。初勸發
T2227_.61.0424c12: 誓也。此香芬馥等者。次明妙香護持奉獻
T2227_.61.0424c13: 也。唯願納受等者。正明祈願也
T2227_.61.0424c14: 經。塗香眞言曰下至眞言塗香 釋曰。二
T2227_.61.0424c15: 明眞言護持。如文
T2227_.61.0424c16: 經。後誦所持眞言下至奉獻於尊 釋曰。三
T2227_.61.0424c17: 明如法奉獻也。護持以後。誦塗香眞言等。
T2227_.61.0424c18: 正以奉獻。故云後誦所持眞言。又用行者常
T2227_.61.0424c19: 所持呪。故云所持也。因依三部。結作手
T2227_.61.0424c20: 印。隨順部尊。用印差別。故云如法奉獻等
T2227_.61.0424c21: 也
T2227_.61.0424c22: 經。若求諸香而不能得下至奉獻本尊 釋
T2227_.61.0424c23: 曰。第五明隨得供養也。如前諸香。具得難
T2227_.61.0424c24: 有。故云若求諸香而不能得也。隨許一種。
T2227_.61.0424c25: 故云隨取塗香。於塗香眞言。而有善通本
T2227_.61.0424c26: 部等。故云而眞言之復用本部塗香眞言
T2227_.61.0424c27: 等也
T2227_.61.0424c28: 分別燒香品第九
T2227_.61.0424c29: 燒者焚燒。香者如前。於此品中。説隨三部
T2227_.61.0425a01: 明焚香差別。故云分別燒香品。若祕釋者。
T2227_.61.0425a02: 燒香是遍至法界義。如天樹王開敷時。香氣
T2227_.61.0425a03: 逆風。順風。自然遍布。菩提香亦爾。隨一一
T2227_.61.0425a04: 功徳。即爲惠火所焚。解脱風所吹。隨悲
T2227_.61.0425a05: 願力自在而轉。普薫於一切。故曰燒香也。
T2227_.61.0425a06: 金剛頂中。熏弟子雙手。願汝獲得一切如
T2227_.61.0425a07: 來滋潤妙色。亦同此意也
T2227_.61.0425a08: 經。復次今説三部燒香法 釋曰。今此品。亦
T2227_.61.0425a09: 大段第二。明持誦時供物有五品中。第三
T2227_.61.0425a10: 明燒香。即答云何香燒香也。分文爲二。初
T2227_.61.0425a11: 明表説三部燒香法。次謂沈水白檀下。二
T2227_.61.0425a12: 正明陳説。此即初也
T2227_.61.0425a13: 經。謂沈水白檀下至而取供養 釋曰。二正
T2227_.61.0425a14: 明陳説。分文爲二。初正陳説燒香。次以此
T2227_.61.0425a15: 林野樹香下。二正明眞言燒香供養。就初
T2227_.61.0425a16: 爲二。初明應供養物。次合和香法不置甲
T2227_.61.0425a17: 麝下。二明不應供物也。就初爲四。初明
T2227_.61.0425a18: 陳説種種燒香。次又有五香下。二明五種
T2227_.61.0425a19: 燒香。次又有四種香下。三明四種燒香。次
T2227_.61.0425a20: 如求當部所燒之香下。四明隨得燒香。就初
T2227_.61.0425a21: 陳説種種燒香爲二。初略説燒香。次目列
T2227_.61.0425a22: 香名下。二廣説種種燒香也。就初爲二。初
T2227_.61.0425a23: 明三種香次第供養三部。次三種和香或
T2227_.61.0425a24: 一種香通供三部。此即初也。准前品文。唯
T2227_.61.0425a25: 沈水香。唯白檀香。唯欝金香。各加少龍腦
T2227_.61.0425a26: 香。次第供養三部。亦同此意也
T2227_.61.0425a27: 經。或三種香和通三部或取一香隨通三部
T2227_.61.0425a28: 用 釋曰。二明三種和香。或一香通三部
T2227_.61.0425a29: 也。所供之香既已相和。皆是沈水。咸是白檀。
T2227_.61.0425b01: 悉只欝金。一一無非法界之體。是故通獻
T2227_.61.0425b02: 三部也。或取一香。隨通三部。其義亦然也
T2227_.61.0425b03: 經。目列香名下至及香果等 釋曰。二明
T2227_.61.0425b04: 廣説種種燒香也。文爲二。初列香種。次若
T2227_.61.0425b05: 欲成就三部眞言法者下。二明分配三部諸
T2227_.61.0425b07: 劍汁。及娑折囉娑并乾陀羅素香者。是三種
T2227_.61.0425b08: 香也。其存梵語。是不可翻者。其餘文者。尋
T2227_.61.0425b09: 文可知也
T2227_.61.0425b10: 經。若欲成就三部眞言法者下至供養彼
T2227_.61.0425b11: 等 釋曰。二明分配三部諸尊也。言遍通
T2227_.61.0425b12: 九種者。三部各有扇底迦等三種之法。故
T2227_.61.0425b13: 云九種。又三部各有聖者。諸天。及地居天。
T2227_.61.0425b14: 亦復各有三等成就故云九種也。言如是
T2227_.61.0425b15: 三種和香者。初七膠香和次膠香爲上等。
T2227_.61.0425b16: 後蘇合沈水欝金等香和爲第一等。是爲三
T2227_.61.0425b17: 種也。玉呬經云。其燒香者。用白檀沈水相
T2227_.61.0425b18: 和。供養佛部。用尸唎吠瑟多迦等諸樹汁
T2227_.61.0425b19: 香供養蓮華部。用黒沈香。及安悉香供
T2227_.61.0425b20: 養金剛部。次説普遍和香。應有情身分之
T2227_.61.0425b21: 者。取白檀香。沈水香。龍腦香。蘇合者。薫陸
T2227_.61.0425b23: 香。安悉香。娑羅枳香。鳥尸羅香。摩勤迦香。
T2227_.61.0425b26: 和。此名普遍和香。次第供養諸尊。或隨意
T2227_.61.0425b27: 取如前之香。而和供養。或復總和。或取香
T2227_.61.0425b28: 美者而和。如是隨辨塗香及花。并以燒香。
T2227_.61.0425b29: 以誠心供養。若置華鬘供養者。縱有少
T2227_.61.0425c01: 分穢臭之花。不應供養。若多應棄。香花
T2227_.61.0425c02: 等物所不識者。不應供養。其有情身分之
T2227_.61.0425c03: 香所觸諸餘供養之具。皆悉成穢。是故勿
T2227_.61.0425c04: 用其紫磺香。於三部中。總不許用。是故行
T2227_.61.0425c05: 者應當通解如是差別。文意准知耳
T2227_.61.0425c06: 經。又有五香下至一切事用 釋曰。二明
T2227_.61.0425c07: 五種燒香。分文爲三。初明五香。次或有一
T2227_.61.0425c08: 香下。二明隨得。次如上所説下。三明善須
T2227_.61.0425c09: 分別合和香法時持奉獻。此即初也
T2227_.61.0425c10: 經。或有一香下至諸餘事用 釋曰。二明
T2227_.61.0425c11: 隨得也。然今此段。及以後段。近屬五香。遠
T2227_.61.0425c12: 亦通前種種香段。今且屬近。五香同段。分
T2227_.61.0425c13: 釋文意。所言一香者。即隨得香也。謂前五
T2227_.61.0425c14: 香和合爲香。以爲上妙和香。若無是香隨
T2227_.61.0425c15: 所得者。亦通諸部也。言如上者。指前諸
T2227_.61.0425c16: 文以爲如上。此通前後。又前後所説燒香
T2227_.61.0425c17: 之外上妙之香。是爲上妙香。若准此釋。此
T2227_.61.0425c18: 文即非前後段意。應爲別段也。言如無是
T2227_.61.0425c19: 香者。指前後香。故云是香。若無是香。隨
T2227_.61.0425c20: 所得香。此亦通屬前後段意。若非前後。亦
T2227_.61.0425c21: 應以爲別段。私謂。此文該攝一切諸香。如
T2227_.61.0425c22: 何此外別有好香。是故應云若不具得此
T2227_.61.0425c23: 等好香隨所得者也
T2227_.61.0425c24: 經。如上所説合和香法下至時持獻 釋
T2227_.61.0425c25: 曰。三明善須分別合和香法時持奉獻。是
T2227_.61.0425c26: 亦通前種種燒香。今且隨近。爲五香段。准
T2227_.61.0425c27: 此。初文及前塗香品等隨部尊類以應奉
T2227_.61.0425c28: 獻。故云應其所用。
T2227_.61.0425c29: 經。又有四種香應須知之 釋曰。三明四
T2227_.61.0426a01: 種燒香也。分文爲三。初明表四種燒香。
T2227_.61.0426a02: 次亦須要知下。二明所用處也。次攝通一切
T2227_.61.0426a03: 下。三明攝通諸尊也。就初爲二。初明觀
T2227_.61.0426a04: 知四種燒香。次明列香種。此即初也
T2227_.61.0426a05: 經。所謂自性香下至作丸香 釋曰。二明
T2227_.61.0426a06: 列香種。如文應知
T2227_.61.0426a07: 經。亦須要知應用之處 釋曰。二明所用
T2227_.61.0426a08: 處也。分文爲二。初明觀知用處。次若扇
T2227_.61.0426a09: 下。正明所用處。此即初也
T2227_.61.0426a10: 經。若扇底迦法用籌丸香下至用作丸香
T2227_.61.0426a11: 釋曰。二正明所用處也
T2227_.61.0426a12: 經。攝通一切下至應著少蘇 釋曰。三明
T2227_.61.0426a13: 攝誦諸尊也。此文意云。此等合和香。應通
T2227_.61.0426a14: 諸部諸尊供養也
T2227_.61.0426a15: 經。如求當部下至然後誦所持眞言 釋曰。
T2227_.61.0426a16: 四明隨得燒香也。意云。若不得者。隨所有
T2227_.61.0426a17: 香。先誦當部香眞言。加護燒香。然後誦所
T2227_.61.0426a18: 持眞言供養也
T2227_.61.0426a19: 經。合和香法下至而無香氣 釋曰。二明
T2227_.61.0426a21: 經。以此林野下至哀愍垂受 釋曰。二正
T2227_.61.0426a22: 明眞言燒香供養。分文爲三。初明祈願。次
T2227_.61.0426a23: 塗香下明眞言。三後誦下明如法奉獻。此
T2227_.61.0426a24: 即初也。意云。以此等香能轉人意奉獻諸
T2227_.61.0426a25: 尊。願諸部尊。常當充用。我今以獻。哀愍垂
T2227_.61.0426a26: 受。令我所願必得成就也。餘如文
T2227_.61.0426a27: 經。燒香眞言下至眞言香 釋曰。二明眞
T2227_.61.0426a28: 言。如文
T2227_.61.0426a29: 經。後誦所持下至如法獻故 釋曰。三明
T2227_.61.0426b01: 如法奉獻也
T2227_.61.0426b02: 燃燈法品第十
T2227_.61.0426b03: 此品中。略説燃二十三種諸香油等供養
T2227_.61.0426b04: 諸尊。令諸天仙歡喜成就之法則。故云燃
T2227_.61.0426b05: 燈法品也。若祕釋者。所謂燈者。是如來光
T2227_.61.0426b06: 明破闇之義。言至果地時。心障都盡。轉無
T2227_.61.0426b07: 盡惠。遍照衆生故。説爲燈也。金剛頂中云。
T2227_.61.0426b08: 加持燈。令弟子視之。願汝等獲得一切如
T2227_.61.0426b09: 來智慧光明。又云。一切如來常普照金剛燈
T2227_.61.0426b10: 者。即此義也
T2227_.61.0426b11: 經。復次當説三品燃燈法 釋曰。今此品。大
T2227_.61.0426b12: 段第二。明持誦時供物。有五段中第四段。
T2227_.61.0426b13: 即答云何燈油相也。分文爲二。初明表説
T2227_.61.0426b14: 三品燃燈法也。次以金以銀下。二是正陳
T2227_.61.0426b15: 説。就初又二。初明表説。次明表説之所以。
T2227_.61.0426b16: 此即初也
T2227_.61.0426b17: 經。以依法下至成就 釋曰。二明表説之
T2227_.61.0426b18: 所以也。若依法則供養之時。令諸天仙歡
T2227_.61.0426b19: 喜圓滿。故云以依法故令諸天仙歡喜成就。
T2227_.61.0426b20: 又若依法時。諸尊歡喜令修行者成就所
T2227_.61.0426b21: 求。故云依法故等也
T2227_.61.0426b22: 經。以金以銀下至本神歡喜 釋曰。二正
T2227_.61.0426b23: 明陳説。分文爲二。初明供物。次燈能却障
T2227_.61.0426b24: 下。二正明供養燈油。就初又二。初明供物。
T2227_.61.0426b25: 次其扇底迦法下。二明分配三法等。就初
T2227_.61.0426b26: 爲三。初明作燈盞法。次作燈炷法下。二明
T2227_.61.0426b27: 作燈炷法。次用諸香油下。三明燈油。初又
T2227_.61.0426b28: 爲二。初明作五種燈盞。次明隨法取用本
T2227_.61.0426b29: 尊歡喜。此即初也
T2227_.61.0426c01: 經。此五種中下至本神歡喜 釋曰。二明
T2227_.61.0426c02: 隨法取用本尊歡喜也。於五種中。隨以眞
T2227_.61.0426c03: 言加持作之。而以充用故云隨法取用也｣
T2227_.61.0426c04: 經。作燈炷法下至新淨布作 次明作燈
T2227_.61.0426c06: 經。用諸香下至諸香蘇油 釋曰。三明燈
T2227_.61.0426c07: 油也。然諸香油不能具載。故云諸香油及
T2227_.61.0426c08: 諸香蘇油。此是總略。具在後段分配三法
T2227_.61.0426c09: 之中。至文可知
T2227_.61.0426c10: 經。其扇底迦法用上香油下至亦通供養
T2227_.61.0426c11: 釋曰。二明分配三法等。隨所供尊。而其燈
T2227_.61.0426c12: 油且二十四種。謂上香油。中香油。下香油。諸
T2227_.61.0426c14: 菓油。苦樹果油。魚脂。諸畜生脂。拔羅得鶏
T2227_.61.0426c15: 油。麻子油。犬肉脂。諸油之中。犛牛蘇上。白
T2227_.61.0426c16: 牛蘇。黄牛蘇。烏牛蘇。本部別分別。諸藥中所
T2227_.61.0426c17: 生油。諸香中所生油。惡香氣油。縱此不説。
T2227_.61.0426c18: 有燈油不依部。今隨經文。且略記之。不
T2227_.61.0426c20: 山海經荆山多犛牛。郭璞曰。犛牛黒色。説文
T2227_.61.0426c21: 西南夷長髦牛也
T2227_.61.0426c22: 經。燈能却障下至哀愍垂受 釋曰。二正
T2227_.61.0426c23: 明供養燈油也。分文第三。初明祈願。次
T2227_.61.0426c24: 明燈眞言。三明如法供養。此即初也。意云。
T2227_.61.0426c25: 燃燈能淨却障除怋。我今以此具徳妙物
T2227_.61.0426c26: 奉獻本尊。願哀愍垂受。令我所求必得成
T2227_.61.0426c27: 就也
T2227_.61.0426c28: 經。燈眞言下至誦此眞言已 釋曰。二明
T2227_.61.0426c29: 燈眞言。謂誦此眞言。加護燃燈。如文可
T2227_.61.0427a01: 知
T2227_.61.0427a02: 經。次誦本持眞言下至唯持修故 釋曰。三
T2227_.61.0427a03: 明如法供養也。更誦本持。復作淨法。無
T2227_.61.0427a04: 有諸過。是故供養。獲得無量勝利。成就悉
T2227_.61.0427a05: 地。存略指廣。而令持修無有所闕故云
T2227_.61.0427a06: 如前品説等
T2227_.61.0427a07: 獻食品第十一
T2227_.61.0427a08: 食有多種。謂諸果子。及蘇餅等。或種種粥。
T2227_.61.0427a09: 并諸飮食。今此品説獻此食令諸天仙皆
T2227_.61.0427a10: 悉歡喜速得成就故云獻食品。若祕釋者。
T2227_.61.0427a11: 飮食是無上甘露不老不死之味。名爲無過
T2227_.61.0427a12: 上味。若服此味時。果徳成就。利益一切。
T2227_.61.0427a13: 即名入證。故説爲食。因淺顯深故云獻食
T2227_.61.0427a14: 也
T2227_.61.0427a15: 經。復次我説應獻食法 釋曰。今此品。大段
T2227_.61.0427a16: 第二。明持誦時供物有五段中。第五段。即
T2227_.61.0427a17: 答云何食供養也。分文爲二。初明標説。次
T2227_.61.0427a18: 略説獻食下。二明正陳説供物。就初又二。
T2227_.61.0427a19: 初明標説。次令諸天仙下。標説之所以。此
T2227_.61.0427a20: 即初也
T2227_.61.0427a21: 經。令諸天仙下至速得成就 釋曰。二明
T2227_.61.0427a22: 標説之所以也。天仙歡喜速得所求。故云
T2227_.61.0427a23: 令諸天仙悉皆歡喜速得成就也
T2227_.61.0427a24: 經。略説獻食 釋曰。二明正陳説供物。分
T2227_.61.0427a25: 文爲二。初明標略説。次應用圓根下。二明
T2227_.61.0427a26: 正陳説供物。此即初也。此品中所説供物。
T2227_.61.0427a27: 雖其名目繁多。而擧切要。未盡碎縷。故云
T2227_.61.0427a28: 略説獻食也
T2227_.61.0427a29: 經。應用圓根下至通獻諸部 釋曰。二明
T2227_.61.0427b01: 正陳説供物爲二。初廣明陳説供物。次此
T2227_.61.0427b02: 藥香美堪奉尊主下。二正明獻食。就初又
T2227_.61.0427b03: 二。初明大相以四種食通獻諸部。次末惹
T2227_.61.0427b04: 布囉迦果下。二明更開四種亦通亦別獻
T2227_.61.0427b05: 諸部等。此即初也。四種食者。謂初圓根長根
T2227_.61.0427b06: 諸果。次蘇餅油餅諸羹臛等。三種種粥。四諸
T2227_.61.0427b07: 飮食。食種繁多不出此四。故云此四種食
T2227_.61.0427b08: 通獻諸部也。臛字。呼各反。有菜曰羹。無菜
T2227_.61.0427b09: 曰臛。此屬肉羹也。非今文意。字義連屬
T2227_.61.0427b10: 以引來耳。又案上文既用犬肉脂奉獻。寒
T2227_.61.0427b11: 林中起吠多羅。恐文意通歟
T2227_.61.0427b12: 經。末惹布羅迦果。下至亦通三部 釋曰。
T2227_.61.0427b13: 二明更開四種。亦通亦別。獻諸部等。分文
T2227_.61.0427b14: 爲二。初明諸食。次前説塗香香燈食等下。
T2227_.61.0427b15: 二明下食法。就初爲五。初明諸菓。次或於
T2227_.61.0427b16: 村側下。二明諸草根等。次莎悉底食下。三
T2227_.61.0427b17: 明諸餅食。次以粳米飯下。四明飯羹及以諸
T2227_.61.0427b18: 粥。次如前各説諸食味等下。五明隨方食
T2227_.61.0427b19: 也。就初爲五。初明普通三部菓。次若多羅
T2227_.61.0427b20: 樹菓下。二明不應供菓。次或有上味菓下。
T2227_.61.0427b21: 三明得三種成就菓。次若欲加意奉獻下。
T2227_.61.0427b22: 四明別供諸女天等菓。次如是諸菓下五
T2227_.61.0427b23: 明諸菓一一有多種。種亦有異名。隨味獻
T2227_.61.0427b24: 之也。就初爲二。初明一一菓各通三部。
T2227_.61.0427b25: 次示其次第各通一部下。二明一一菓各通
T2227_.61.0427b26: 一部。此即初也
T2227_.61.0427b27: 經。示其次第下至阿毘遮嚕迦用 釋曰。二
T2227_.61.0427b28: 明一一菓各通一部也。意云。假使一菓。其
T2227_.61.0427b29: 甘甜。若甘酢。若味辛淡。如其次第。須獻三
T2227_.61.0427c01: 部。隨味差品各獻一部。故云各通一部。
T2227_.61.0427c02: 約一一部。各有扇底迦等三法。亦准應獻。
T2227_.61.0427c04: 經。若多羅樹菓下至亦不應獻 釋曰。二
T2227_.61.0427c05: 明不應供菓。如文
T2227_.61.0427c06: 經。或有上味菓下至獻如此菓獲下成就
T2227_.61.0427c07: 釋曰。三明得三種成就菓也
T2227_.61.0427c08: 經。若欲加意下至獻鉢曬使迦 釋曰。四
T2227_.61.0427c09: 明別供諸女天等藥菓也。獻女天等。以名
T2227_.61.0427c10: 相似而用奉獻。故云加意。謂柿子杏子桃
T2227_.61.0427c11: 子等是也。三部各有忿怒。故云三部一切忿
T2227_.61.0427c12: 怒。又有外忿怒故云一切忿怒也。次如文
T2227_.61.0427c13: 也
T2227_.61.0427c14: 經。如是諸菓下至而用獻之 釋曰。五明
T2227_.61.0427c15: 諸菓。一一有多種。種亦有異名。隨味獻之。
T2227_.61.0427c16: 如文也
T2227_.61.0427c17: 經。或於村側下至人中亦用 釋曰。二明
T2227_.61.0427c18: 諸草根等。於中爲二。初明堪用供獻諸草
T2227_.61.0427c19: 根等次説斯圓根下。二明不應用獻諸草
T2227_.61.0427c20: 根等。就初又二。初明通獻三部草根次若
T2227_.61.0427c21: 山中所生下。二明別獻三部草根。此即初
T2227_.61.0427c22: 也。若准供養華品。佛。菩薩。聲聞。縁覺。是爲
T2227_.61.0427c23: 聖者。從淨居天乃至三十三天。名爲諸天。
T2227_.61.0427c24: 從夜叉。羅刹。阿修羅。龍。迦樓羅。乾闥婆。緊
T2227_.61.0427c25: 那羅。摩
羅。部多。卑舍遮。鳩槃荼等。是爲
T2227_.61.0427c26: 地居天。若今文意。聖者諸天。倶爲天神。位
T2227_.61.0427c27: 尊貴故。夜叉羅刹等。同爲人中。是地居故
T2227_.61.0427c29: 經。若山中所生根下至多種生等金剛部用
T2227_.61.0428a01: 釋曰。二明別獻三部草根分文爲三。初
T2227_.61.0428a02: 明分根別獻三部。次又色白香味下。二明
T2227_.61.0428a03: 分色別獻三部。次如是三部下。三總略顯
T2227_.61.0428a04: 示。此即初也。次如文
T2227_.61.0428a05: 經。又色白香味下至如是圓根金剛部用
T2227_.61.0428a06: 釋曰。二明分色別獻三部。如文
T2227_.61.0428a07: 經。如是三部下至速得成就 釋曰。三總略
T2227_.61.0428a08: 顯示也。三部各有扇底迦等及三種成就。毎
T2227_.61.0428a09: 部竝同通。用一種草根等。故云竝同也。一
T2227_.61.0428a10: 一部中。雖同通用。而觀其味扇底迦等用。
T2227_.61.0428a11: 故云善隨其部依上中下而用獻之也。如是
T2227_.61.0428a12: 分別。奉獻諸部。諸尊歡喜。速得悉地。是故
T2227_.61.0428a13: 云也
T2227_.61.0428a14: 經。説斯圓根下至不應用獻 釋曰。二明
T2227_.61.0428a15: 不應用獻諸草根等。分文爲二。初明結
T2227_.61.0428a16: 前。次若葱蒜下。二顯後也。謂不應供諸草
T2227_.61.0428a17: 根等。所言餅者。以臭辛等所作餅。是非米
T2227_.61.0428a18: 粉餅等也
T2227_.61.0428a19: 經。莎悉底食下至或以油麻和作 釋曰。三
T2227_.61.0428a20: 明諸餅食。分文爲三。初明諸餅食。次如其
T2227_.61.0428a21: 本部下。二明諸食分配諸部。次獻食之時
T2227_.61.0428a22: 下。三明獻食之法則。此即初也。是諸餅食。
T2227_.61.0428a23: 或此間有。謂餘粉食。胡麻團食。白糖食。歡喜
T2227_.61.0428a24: 團食等是也。其餘諸食。此間所無。是故不
T2227_.61.0428a26: 經。如其本部隨法而用下至速得成就 釋
T2227_.61.0428a27: 曰。二明諸食分配諸部。分文爲三。初明
T2227_.61.0428a28: 欲的分配諸食標顯悉地。次米粉食下。二
T2227_.61.0428a29: 明正分配食。次獻食之時下。三明獻食之
T2227_.61.0428b01: 法式。此即初也
T2227_.61.0428b02: 經。米粉食下至下成就 釋曰。二明正分
T2227_.61.0428b03: 配食。於中爲三。初明約三部三法及三成
T2227_.61.0428b04: 就而分配食。次等用一切諸食下。二明直
T2227_.61.0428b05: 約三部及以諸尊而分配食。次是諸食中
T2227_.61.0428b06: 下。三明直約三種成就等分配諸食。此即
T2227_.61.0428b07: 初也。次文可見
T2227_.61.0428b08: 經。等用一切諸食下至鉢鉢微食 釋曰。二
T2227_.61.0428b09: 明直約三部及以諸尊而分配食。如文也
T2227_.61.0428b10: 經。是諸食中下至八部等用 釋曰。三明
T2227_.61.0428b11: 直約三種成就等分配諸食。從下至上故
T2227_.61.0428b12: 云最後美味也。中及下味。如次用獻中下
T2227_.61.0428b13: 成就故云如其次味等也。隨所作食。不
T2227_.61.0428b14: 具前味。應獻八部等。故云此中不具等
T2227_.61.0428b15: 也
T2227_.61.0428b16: 經。獻食之時下至而爲莊嚴 釋曰。三明
T2227_.61.0428b17: 獻食之法式。分文爲三。初明先敷巾葉等。
T2227_.61.0428b18: 次明先所置食。次結示部。此即初也
T2227_.61.0428b19: 經。先置莎悉底迦下至布波食 釋曰。二
T2227_.61.0428b20: 明先所置食。如文也
T2227_.61.0428b21: 經。如是先作下至隨力獻之 釋曰。三明
T2227_.61.0428b22: 結示部也。如是先敷巾葉。先置莎悉底
T2227_.61.0428b23: 迦食等。三部共同。又復隨本部所須獻之
T2227_.61.0428b24: 也
T2227_.61.0428b25: 經。以粳米飯下至而奉獻之 釋曰。四明
T2227_.61.0428b26: 飯羹及以諸粥。分文爲三。初總明飯羹及
T2227_.61.0428b27: 以諸粥。次美臛之中下。二別明諸羹。次乳
T2227_.61.0428b28: 粥扇底迦用下。三別明諸粥。就初又二。初
T2227_.61.0428b29: 總明飯羹及以諸粥。次乳煮大麥下。二明分
T2227_.61.0428c01: 配。此即初也。然於此中應列諸粥。無是略
T2227_.61.0428c02: 耳
T2227_.61.0428c03: 經。乳煮大麥飯下至求下成就 釋曰。二
T2227_.61.0428c04: 明分配。分文爲二。初約三種成就而明分
T2227_.61.0428c05: 配。次扇底迦法爲上下。二顯示三種成就。此
T2227_.61.0428c06: 即初也
T2227_.61.0428c07: 經。扇底迦法爲上下至而奉獻之 釋曰。二
T2227_.61.0428c08: 顯示三種成就。分文爲三。初單明扇底迦
T2227_.61.0428c09: 等爲上中下。次扇底迦法上佛部下。二明
T2227_.61.0428c10: 翻覆扇低迦等爲上中下。是即三部。次最
T2227_.61.0428c11: 上悉地下。三明前三亦有三品。隨類應知。
T2227_.61.0428c12: 此即初也。供獻飮食等。隨品應獻之。文中
T2227_.61.0428c13: 所言根果粥者。隨便引之。非段正意。又
T2227_.61.0428c14: 雖非正意。隨品奉獻。是義共同。是故列
T2227_.61.0428c15: 之
T2227_.61.0428c16: 經。扇底迦法上佛部下至下金剛部 釋曰。
T2227_.61.0428c17: 二明翻覆扇底迦等爲上中下。是即三部。
T2227_.61.0428c18: 然約三部。非無扇底迦等･三法。今且擧一
T2227_.61.0428c19: 義。故云扇底迦法上佛部等
T2227_.61.0428c20: 經。最上悉地下至隨類應知 釋曰。三明
T2227_.61.0428c21: 前三亦有三品。隨類應知也。三品悉地。部
T2227_.61.0428c22: 部各有。恐見一邊。錯失餘旨。故云善須依
T2227_.61.0428c23: 法隨類應知。次二如文
T2227_.61.0428c24: 經。＊美臛之中味。甘甜者下至阿毘遮嚕迦
T2227_.61.0428c25: 用 釋曰。二別明諸羹。如文也
T2227_.61.0428c26: 經。乳粥扇底迦用下至阿毘遮嚕迦用 釋
T2227_.61.0428c27: 曰。三別明諸粥。如文也
T2227_.61.0428c28: 經。如前各説下至而奉獻之 釋曰。五明
T2227_.61.0428c29: 隨方食也。分文爲二。初正明隨方食。次或
T2227_.61.0429a01: 有諸味下。二明分配。此即初也。雖前各説
T2227_.61.0429a02: 獻諸食味。而隨方所有種種食。觀其品類
T2227_.61.0429a03: 不可不獻。恐修行者執一失旨。故云隨
T2227_.61.0429a04: 方所種種有異等
T2227_.61.0429a05: 經。或有諸味下至金剛部用 釋曰。二明
T2227_.61.0429a06: 分配也。亦約三部而明分配。但闕蓮華部。
T2227_.61.0429a07: 准前可知。以中品味應奉獻之。無有滋
T2227_.61.0429a08: 味。則爲顯者。應獻金剛部也
T2227_.61.0429a09: 經。前説塗香下至當品依之 釋曰。二明
T2227_.61.0429a10: 下食法。分文爲五。初廣明獻食法。次欲獻
T2227_.61.0429a11: 食時下。二明教欲獻食時法。次先塗灑地
T2227_.61.0429a12: 下。三正明下食法。次若作曼荼羅下。四明
T2227_.61.0429a13: 隨時奉獻飮食也。次若無本所制食下。五
T2227_.61.0429a14: 明隨得食也。就初爲二。初明勸先觀眞
T2227_.61.0429a16: 廣教獻食法。就初爲二。初明指前。次明勸
T2227_.61.0429a17: 先觀眞言性。此即初也。指前塗香品。乃至
T2227_.61.0429a18: 今此品半等。以爲前説。彼等諸文。但説塗
T2227_.61.0429a19: 香乃至食等。各依三部而奉獻之。扇底迦
T2227_.61.0429a20: 等隨品奉獻。而未細説觀眞言性。是故於
T2227_.61.0429a21: 茲勸進觀眞言性也
T2227_.61.0429a22: 經。觀眞言性下至隨力獻之 釋曰。二明
T2227_.61.0429a23: 勸先觀眞言性。扇底迦爲喜。慈心生歡喜
T2227_.61.0429a24: 故。阿毘遮嚕迦爲怒。外示大忿怒故。言成
T2227_.61.0429a25: 何事者。謂歡愛鉤召等也。滿何等願者。此即
T2227_.61.0429a26: 補瑟徴迦。於諸眞言。有如是性。觀是等性。
T2227_.61.0429a27: 各隨所樂。以相應食奉獻諸尊故。云既觀
T2227_.61.0429a28: 知已等也
T2227_.61.0429b01: 獻之 釋曰。二廣教獻食法又二。初明
T2227_.61.0429b02: 奉獻此方食法。次或於餘方下。二明奉獻
T2227_.61.0429b03: 餘方食法也。兩段。就初又二。初正明獻食
T2227_.61.0429b04: 法。次如上略説下。二明略結。此即初也。於
T2227_.61.0429b05: 此中有十二獻法。在文可見。初獻法中餘
T2227_.61.0429b06: 力所辨者。謂加功力所成辨食也。正古
T2227_.61.0429b07: 字也。從二止也。至後獻法只擧上成中下。
T2227_.61.0429b08: 准前可知故也
T2227_.61.0429b09: 經。如上略説下至皆已略陳 釋曰。二明
T2227_.61.0429b10: 略結也。前説既已廣。今但約聖智故云
T2227_.61.0429b11: 略説也。略有二種。一略説諸獻法。二略陳
T2227_.61.0429b12: 本部法。如文可知
T2227_.61.0429b13: 經。或於餘方下至隨類獻之 釋曰。二明
T2227_.61.0429b14: 奉獻餘方食法。於此間食既已廣陳。若諸
T2227_.61.0429b15: 餘方其食應別。若不説者不知獻法。故云
T2227_.61.0429b16: 觀其色味隨類獻之
T2227_.61.0429b17: 經。欲獻食時下至淨洗諸葉 釋曰。二明
T2227_.61.0429b18: 教欲獻食時法也。分文爲二。初明塗灑
T2227_.61.0429b19: 洗。又以敷設次依用此葉下。二明分配也。
T2227_.61.0429b20: 初又爲二。初明塗灑洗。次明敷設。此即
T2227_.61.0429b21: 初也
T2227_.61.0429b22: 經。後以蓮葉下至後下諸
饍 釋曰。二
T2227_.61.0429b23: 明敷設。如文也
T2227_.61.0429b24: 經。依用此葉下至善須知解 釋曰。第二
T2227_.61.0429b25: 明分配。亦如文也
T2227_.61.0429b26: 經。先塗灑地下至次須下食 釋曰。三正
T2227_.61.0429b27: 明下食法。於中爲二。初明下食前法則。次
T2227_.61.0429b28: 正明下食次第。此即初也。嚥又作㖶
T2227_.61.0429b29:
。烏見反。又云。聲訓如常
T2227_.61.0429c01: 經。先下莎悉底迦食下至依此下之 釋曰。
T2227_.61.0429c02: 二正明下食次第也。雖各隨本法。而下食
T2227_.61.0429c03: 亦同故。云依此下之也
T2227_.61.0429c04: 經。若作曼荼羅下至花菓等類 釋曰。四
T2227_.61.0429c05: 明隨時奉獻飮食也。分文爲六。初明作
T2227_.61.0429c06: 曼荼羅及得境界時奉獻食等。次初持誦
T2227_.61.0429c07: 時下。二明初持誦時獻食也。次若白黒二
T2227_.61.0429c08: 月下。三明白黒八日等時獻食也。次若護摩
T2227_.61.0429c09: 時下。四明獻護摩時獻食也。次若言一
T2227_.61.0429c10: 時下。五明三箇念誦時獻食也。次持誦之
T2227_.61.0429c11: 人下。六明誡勸也。此即初也
T2227_.61.0429c12: 經。初持誦時下至而奉獻之 釋曰。二明
T2227_.61.0429c13: 初持誦時獻食。如文也
T2227_.61.0429c14: 經。若白黒二月下至廣加供養 釋曰。三
T2227_.61.0429c15: 明白黒八日等時獻食也。白黒二月。各八
T2227_.61.0429c16: 日。十四日。十五日。日月各蝕時。地動時。合
T2227_.61.0429c17: 九箇時。廣應加供。是成就時故也
T2227_.61.0429c18: 經。若護摩時下至本尊主前 釋曰。四明
T2227_.61.0429c19: 護摩時獻食也。分文爲二。初明護摩所須
T2227_.61.0429c20: 之物先置本尊主前。次明持誦人先出一
T2227_.61.0429c21: 分食亦同置尊前。此即初也
T2227_.61.0429c22: 經。若持誦人下至而出置之 釋曰。二明
T2227_.61.0429c23: 持誦人先出一分亦同置尊前。又分爲二。
T2227_.61.0429c24: 初明亦同置尊前。次明先作護摩而後食
T2227_.61.0429c25: 時法則。此即初也。此是先食。後作護摩法
T2227_.61.0429c26: 則也
T2227_.61.0429c27: 經。如先作護摩下至仍依本法 釋曰。二
T2227_.61.0429c28: 明先作護摩而後食時法則也
T2227_.61.0429c29: 經。若言一時念誦下至當速成就 釋曰。五
T2227_.61.0430a01: 明三箇念誦時獻食。言三箇時。在文可知
T2227_.61.0430a02: 也
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: 然就答二十九問。其答不依問次。雖不
T2227_.61.0430c07: 次第。而其答旨究盡問底。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。次被偸成物却徴法
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_.61.0401a02: 明求法人。下一句。説必與法。故云爲樂大
T2227_.61.0401a03: 法乃至求離慳悋也。二十三曾從師入大曼
T2227_.61.0401a04: 荼羅。受潅頂法。復爲先師讃嘆徳者。讃
T2227_.61.0401a05: 嘆之辭。在文可見。瞿醯亦同云普誦眞言
T2227_.61.0401a06: 及持都法。先蒙阿闍梨及與傳法二種潅
| T2227_.61.0401a07: | 頂。意義亦同也 | 云云 |
T2227_.61.0401a09: 密眞言行。明一切曼荼羅法。善知分量。准
T2227_.61.0401a10: 今經者。善解妙義等攝也。又云及知弟子
T2227_.61.0401a11: 好惡之相。若准今文。具大慈悲憐愍衆生
T2227_.61.0401a12: 等句攝也。憐愍衆生。必可鑒知差別性。故
T2227_.61.0401a13: 彼經更有多文説師位相。而意不出前諸
T2227_.61.0401a14: 相也。諸教法中。亦明阿闍梨相。隨宜廣略
T2227_.61.0401a15: 開合不同。准例可知
T2227_.61.0401a16: 經。若依此者所受眞言下至終不獲果 釋
T2227_.61.0401a17: 曰。二明依阿闍梨之由。分爲二。初明依
T2227_.61.0401a18: 阿闍梨之由。後明結勸也。就初亦二。初明
T2227_.61.0401a19: 所受眞言速成就故須依。二明授與歸依之
T2227_.61.0401a20: 處故須依。此即初也。眞言祕教。是三世諸
T2227_.61.0401a21: 佛要誓之法。佛佛相付。不妄宣傳。而内懷
T2227_.61.0401a22: 慢。外不順師。檀誦眞言。望佛加被故。天
T2227_.61.0401a23: 神嗔忿。地祇蚩災。又眞言法則。其事繁多。
T2227_.61.0401a24: 若闕法則。事不成辨。若不辨者。謗法犯
T2227_.61.0401a25: 重。無有出斯。是故徒施功勞。終不獲果。
T2227_.61.0401a26: 若隨傳教師親受祕教時。都無此等失。故
| T2227_.61.0401a27: | 速得成就也。擅字。視戰反。專也 | 云云 |
T2227_.61.0401a29: 等 釋曰。二明授與歸依之處故須依之。
T2227_.61.0401b01: 亦爲二。初明恭侍。後正明恭侍所以。此即
T2227_.61.0401b02: 初也
T2227_.61.0401b03: 經。何以故下至正等菩提 釋曰。二正明
T2227_.61.0401b04: 恭侍所以也。能授三句故須恭侍。大菩提
T2227_.61.0401b05: 心爲歸依處。若不安住大菩提心。一切所
T2227_.61.0401b06: 作。即爲顛倒。若得安處。世出世法。堅固不
T2227_.61.0401b07: 動。而不爲魔之所擾亂。故云歸依處也。
T2227_.61.0401b08: 於諸善事而爲首因者。是大悲句。若無大
T2227_.61.0401b09: 悲水。諸善法牙。無由出生。諸佛菩薩。從大
T2227_.61.0401b10: 悲起者。此之謂也。故云善事首因。次現世
T2227_.61.0401b11: 安樂當來獲果等者。是究竟句也。若得方便
T2227_.61.0401b12: 解。雖未到究竟。而於一切法。得見安樂
T2227_.61.0401b13: 性。故云現世安樂。安樂性者。謂中道實相
T2227_.61.0401b14: 本不生也。於本不生際。顯現法界大曼荼
T2227_.61.0401b15: 羅。故云當來獲果也。諸三乘教。經歴三大
T2227_.61.0401b16: 阿僧祇劫。修因得果。今此祕教不爾。或現
T2227_.61.0401b17: 身得證。或異生得成。而不待三無數劫
T2227_.61.0401b18: 滿。故云當嗣不久而得無上正等菩提也。
T2227_.61.0401b19: 然於成佛有二種義。謂凡位成佛。聖位成
T2227_.61.0401b20: 佛。言凡位成佛者。若得如來智慧。雖未斷
T2227_.61.0401b21: 惑。依正二報。隨解融通。於一一微塵。具
T2227_.61.0401b22: 見十方三世。於一一身分。具見法界相好。
T2227_.61.0401b23: 凡夫依報。從本以來。遍法界之依。愚縛正
T2227_.61.0401b24: 報。法然道理等虚空之正。由未遇縁不得
T2227_.61.0401b25: 顯現。今依如來三密加持。此身法界依正始
T2227_.61.0401b26: 漸顯現。將似聖位毘盧遮那。但以凡情麁
T2227_.61.0401b27: 劣不能覩見。唯佛能見是爲凡位成佛
T2227_.61.0401b28: 也。故大興善寺和尚云。諸法無定性。爲識
T2227_.61.0401b29: 之所轉。若三密解起。此凡夫之身。轉爲如
T2227_.61.0401c01: 來身。此身之外無別佛身。故五字陀羅尼云。
T2227_.61.0401c02: 即於凡夫身。現成就佛身。應以爲證也。次
T2227_.61.0401c03: 精進無懈。晝夜修習。斷除惑障。彌増顯現。
T2227_.61.0401c04: 依正二報。互相融通。神力自在。上聖下凡。亦
| T2227_.61.0401c05: | 同得見之。爲聖位成佛也 | 云云 |
T2227_.61.0401c07: 曰。二明結勸也。亦分爲二。初明結勸敬
T2227_.61.0401c08: 師。後明結勸勤持。是即初也
T2227_.61.0401c09: 經。勸持不闕下至必無得疑 釋曰。二明
T2227_.61.0401c10: 結勸。如文可悉也
T2227_.61.0401c11: 蘇悉地羯羅經略疏卷第一
T2227_.61.0401c12: 元慶八年七月一日於元慶寺寫得
T2227_.61.0401c13: 傳燈大法師位最圓
T2227_.61.0401c14:
T2227_.61.0401c15:
T2227_.61.0401c16:
T2227_.61.0401c17:
T2227_.61.0401c18: 分別持誦相品第三
T2227_.61.0401c19: 言持誦者。謂持誦眞言也。龍樹云。念力
T2227_.61.0401c20: 故。持不忘故。誦金剛頂云。有四種念誦。謂
T2227_.61.0401c21: 一音聲念誦。二金剛念誦。合口動舌默誦是
T2227_.61.0401c22: 也。三三摩地念誦。心念是也。四眞實念誦。
T2227_.61.0401c23: 如字義修行是也。由此四種念誦力故。滅
T2227_.61.0401c24: 一切罪障苦厄。成就一切功徳。今依四種
T2227_.61.0401c25: 儀持誦眞言。故云持誦也。言相者。謂持
T2227_.61.0401c26: 誦眞言成就行相。行相衆多故云分別。今此
T2227_.61.0401c27: 品。正説持誦眞言人之成就行相。故云分
T2227_.61.0401c28: 別持誦相品也
T2227_.61.0401c29: 經。復次我今説持誦眞言成就行相。釋曰。
T2227_.61.0402a01: 今此一品。是大段第二。答能持誦之人。而
T2227_.61.0402a02: 有三段中。第二明持誦人成就行相。即答
T2227_.61.0402a03: 前問云何成就者弟子。於此一問而有二
T2227_.61.0402a04: 意。一問持誦者成就行相。二問持誦者同
T2227_.61.0402a05: 伴。今此品答初持誦者成就行相。於中爲
T2227_.61.0402a06: 二。初明標説。後正明成就行相。此即初也。
T2227_.61.0402a07: 雖持眞言而行相不如法者。不速得成
T2227_.61.0402a08: 就。是故標云我今説持誦眞言成就行相也。
T2227_.61.0402a09: 經。當須三業内外清淨 釋曰。下至品末。二
T2227_.61.0402a10: 正明持誦者成就行相。於中有三十行相。
T2227_.61.0402a11: 初内外清淨。二心不散亂。三曾無間斷。常
T2227_.61.0402a12: 修智慧。四純行一法。成就衆事。五離慳
T2227_.61.0402a13: 悋。六所出言詞無有滯礙。七處衆無畏。八
T2227_.61.0402a14: 所作皆辨。九常行慈忍。十離諸諂誑。十一
T2227_.61.0402a15: 無諸疾病。十二常行實語。十三善解法事。
T2227_.61.0402a16: 謂能解眞言法事次第等也。十四年歳少壯。
T2227_.61.0402a17: 若年老者。無三種味。事難成故。十五諸根
T2227_.61.0402a18: 身分。皆悉圓滿。若根不具。昔業尚重於現
T2227_.61.0402a19: 世事。亦多障礙。事難就故。十六於三寶
T2227_.61.0402a20: 處常起敬信。謂於同體起敬信也。十七
T2227_.61.0402a21: 修習大乘微妙經典。十八諸善功徳無懷退
T2227_.61.0402a22: 心也。文中云此之人速得成就者。意明
T2227_.61.0402a23: 結歸。若准義者。於一一相應結。此説今從
T2227_.61.0402a24: 總略故一處説。下亦例然。十九於諸菩薩及
T2227_.61.0402a25: 以眞言。常起恭敬。謂於別體而起恭敬。於
T2227_.61.0402a26: 中略佛故云及也。二十於有情起大慈
T2227_.61.0402a27: 悲。前約忍慈。今約慈悲。以爲異也。二十
T2227_.61.0402a28: 一常樂寂靜。不樂衆中。二十二恆行實語。
T2227_.61.0402a29: 作意護淨。以眞言爲實語。謂持誦諸眞
T2227_.61.0402b01: 言。觸類加護淨也。二十三若聞執金剛菩
T2227_.61.0402b02: 薩威力自在。心生諦信。歡喜樂聞此人信
T2227_.61.0402b03: 樂。眞實甚深故。生信樂聞。是故速得成就
T2227_.61.0402b04: 也。二十四少欲知足。二十五誦持眞言。念
T2227_.61.0402b05: 所求事。晝夜不絶。二十六初聞眞言經法。
T2227_.61.0402b06: 則身毛竪。心懷誦躍。生大歡喜。由機内動。
T2227_.61.0402b07: 毛竪外現故。速得成就也。二十七夢中自
T2227_.61.0402b08: 見悉地。如經所説。聖加在近。故夢如經也。
T2227_.61.0402b09: 二十八心樂寂靜。不與衆居。前約心樂。今
T2227_.61.0402b10: 明身亦不居也。二十九常於阿闍梨所敬
T2227_.61.0402b11: 重如佛。若輕能授人。所受法無驗。故敬如
T2227_.61.0402b12: 佛也。三十持誦眞言。久無効驗。不可棄
T2227_.61.0402b13: 捨。倍増廣願。轉加精進。以成爲限。謂其
T2227_.61.0402b14: 心強剛。不惜身命。諸天加威。賢聖増護。故
| T2227_.61.0402b15: | 速得成就。此諸行相。一一解釋 | 云云 |
T2227_.61.0402b17: 具。亦應多人具也。問。兩具其趣如何。答。若
T2227_.61.0402b18: 聖人具衆徳相。以爲不難。若凡人備一二
T2227_.61.0402b19: 相。尚爲不易。何況衆相。是爲兩具之意也。
T2227_.61.0402b20: 問。若爾者但只聖人應修悉地成就之行。凡
T2227_.61.0402b21: 人無分。答。若於凡人只有一兩。而於悉
T2227_.61.0402b22: 地修行亦得。問。有一兩相。若許修習成就
T2227_.61.0402b23: 行者。相違瞿醯簡擇弟子文。云不具法
T2227_.61.0402b24: 則。諂曲猛害。恆麁惡語。撥無因果。常樂愚
T2227_.61.0402b25: 癡我慢。無智多言。下賎家生。乃至復無善
T2227_.61.0402b26: 相。外相不順。内無徳行。其諸弟子。若有此
T2227_.61.0402b27: 相。必應遠離。今何故只有一兩善相。多有
T2227_.61.0402b28: 諸惡行相。而許修習成就行耶。答。彼文且
T2227_.61.0402b29: 約大分簡擇。然非不許一兩善相。而有攝
T2227_.61.0402c01: 受故。彼文説諸善相竟。云具足如是之
T2227_.61.0402c02: 相弟子甚難可得。是故但於三寶有敬信
T2227_.61.0402c03: 心。深樂大乘。復求福徳。應當攝受。假使身
T2227_.61.0402c04: 無善相。及内無徳。亦應攝受。文意可悉
T2227_.61.0402c05: 矣
T2227_.61.0402c06: 分別同伴品第四
T2227_.61.0402c07: 所言同者。心･事與行者不異故云同。故文
T2227_.61.0402c08: 云。善知行者所須次第。不待言教。隨有所
T2227_.61.0402c09: 求。知時即送。具如此者爲勝同伴。又云。所
T2227_.61.0402c10: 持眞言與行者同。兼明結界護身等法。得
T2227_.61.0402c11: 如是伴。則速成就等也。言伴者。即謂伴類。
T2227_.61.0402c12: 行者伴類故。然於同伴具相･闕相及以展
T2227_.61.0402c13: 轉。種種不同。今此一品。分別如是伴侶之
T2227_.61.0402c14: 相。故云分別同伴品
T2227_.61.0402c15: 經。復次當説同伴者相 釋曰。從此以下。大
T2227_.61.0402c16: 段第二。答能持誦之人。而有三段中。第三
T2227_.61.0402c17: 明持誦同伴相。即答云何成就者弟子也。
T2227_.61.0402c18: 於此一問而有二意。一問持誦者成就行
T2227_.61.0402c19: 相。即前品答了。今此品。答持誦者同伴相
T2227_.61.0402c20: 也。就文分爲二。初明標説。後明正説。同伴
T2227_.61.0402c21: 者相此即初也
T2227_.61.0402c22: 經。福徳莊嚴下至亦不太白 釋曰。從此
T2227_.61.0402c23: 以下。二明正説同伴者相。分文爲三。初明
T2227_.61.0402c24: 具相同伴相。次明闕相同伴相。三明展轉同
T2227_.61.0402c25: 伴相。是即初也。此亦爲二。初明正説同伴
T2227_.61.0402c26: 相。後若有如前人種種下。二明總結。此即初
T2227_.61.0402c27: 也。亦分爲二。初明内相。次餘忍諸苦下。二
T2227_.61.0402c28: 明外相。此即初也。言内相者。自性三業。不
T2227_.61.0402c29: 由他教。内自得故。亦分爲二。初正説内相。
T2227_.61.0403a01: 後明結示。此即初也。相略有十七。一福徳
T2227_.61.0403a02: 莊嚴。二貴族生種。三常樂正法。不行非法。
T2227_.61.0403a03: 四懷深信。五離諸恐怖。六精進不退。七奉
T2227_.61.0403a04: 行尊教。八常作實語。九諸根圓滿。十身無
T2227_.61.0403a05: 疾病。不過太長及太短。不太肥麁。不痩
T2227_.61.0403a06: 小。是爲十一及十五。不太黒・白。合爲十
| T2227_.61.0403a07: | 七。具釋其相 | 云云 |
T2227_.61.0403a09: 示也
T2227_.61.0403a10: 經。餘忍諸苦下至説爲勝伴 釋曰。二明
T2227_.61.0403a11: 外相也。言外相者。隨他成性故爲外相。
T2227_.61.0403a12: 教即他也。略有二十二相。一餘忍諸苦。二
T2227_.61.0403a13: 善解眞言印等。於此文中。有眞言及印。供
T2227_.61.0403a14: 養次第。諸餘法則。四種差別。准文可知。三
T2227_.61.0403a15: 常修梵行。四順忍諸事。五出言和雅。令人
T2227_.61.0403a16: 樂聞。六離諸我慢。強記不忘。七有教奉行
T2227_.61.0403a17: 不相推詫。八多聞智慧。九慈心無恚。十常
T2227_.61.0403a18: 念布施。十一善解分別明王眞言。常須念
T2227_.61.0403a19: 誦。十二所持眞言與行者同。兼明結界護
T2227_.61.0403a20: 身等法。次文即是結示。下亦例爾也。十三
T2227_.61.0403a21: 三業調善。十四曾於師所入曼荼羅。十五
T2227_.61.0403a22: 歸依佛教。不習小法。十六善知行者所須
T2227_.61.0403a23: 次第。知時即送。十七身意賢善。心無憂惱。
T2227_.61.0403a24: 十八決定堅固。終不退心。十九於多財利
T2227_.61.0403a25: 不望貪著謂少欲知足也。二十若欲成就
T2227_.61.0403a26: 諸餘等藥。不捨聖戒也。成就藥等。而有
T2227_.61.0403a27: 多種。謂息災。増益。降伏。除前二種所餘
T2227_.61.0403a28: 降伏。是爲餘等。此意趣多故云等也。於此
T2227_.61.0403a29: 成就爲作強縁而不捨戒。戒謂十善性戒。
T2227_.61.0403b01: 有佛無佛。常在世間。不問受不受。持即成
T2227_.61.0403b02: 善。犯必成罪。故云自然聖戒。又復性戒名
| T2227_.61.0403b03: | 爲自然。祕教重禁。以爲聖戒 | 云云 |
T2227_.61.0403b05: 堅持諸佛戒。故云不捨等也。若不悟知祕
T2227_.61.0403b06: 密意者。見作生怖。起厭離心。具徳勝伴。
T2227_.61.0403b07: 不生此心。故云心無捨離也。二十一於行
T2227_.61.0403b08: 者處無所窺求。二十二不捨離行者。然於
T2227_.61.0403b09: 此中有三不捨離。在文可見。更不分也。
T2227_.61.0403b10: 淹字於炎反久也。又淹留也。滯稽久也
T2227_.61.0403b11: 經。若有如前種種徳行堪能成就最上勝事
| T2227_.61.0403b12: | 釋曰。二明總結。文意可知。深祕釋 | 云云 |
T2227_.61.0403b14: 高明 釋曰。二明闕相同伴相。分文爲二。
T2227_.61.0403b15: 初正明闕相同伴相。次爲欲成就下。二明
T2227_.61.0403b16: 同伴助成也。初亦爲二。初正明伴相。後結
T2227_.61.0403b17: 示也。初明伴相。亦爲二相。初智慧相。後福
T2227_.61.0403b18: 徳相。此即初也。若以有智故有所虧時。
T2227_.61.0403b19: 以理教誨。令法圓滿。有忘失時。助作周
T2227_.61.0403b20: 備。故許以爲勝伴也。明知法則。善解曼荼
T2227_.61.0403b21: 羅。故云智慧高明也。又非但明解前兩種
T2227_.61.0403b22: 事。兼達三乘一乘。故云智慧高明也
T2227_.61.0403b23: 經。復加福徳勝持誦者 釋曰。二明福徳相
T2227_.61.0403b24: 也。若無福相。而於時時起作灌頂及以護
T2227_.61.0403b25: 摩。設備香花等。不能成辨。故許有此相。
T2227_.61.0403b26: 以爲勝伴。文旨可知也
T2227_.61.0403b27: 經。如是之伴亦能成就最上勝事 釋曰。二
T2227_.61.0403b28: 明結示也
T2227_.61.0403b29: 經。爲欲成就最上事故下至竝須助作 釋
T2227_.61.0403c01: 曰。二明同伴助成。分文爲二。初明福智各
T2227_.61.0403c02: 助成相。次行者毎日下。二明福智共助成相。
T2227_.61.0403c03: 就初亦分爲二。初明福智各助成相。後明
T2227_.61.0403c04: 結示也。初亦分爲二。初明福相助成。後明
T2227_.61.0403c05: 智相助成。是即初也。爲助持誦者最上事
T2227_.61.0403c06: 速成就故。廣修福善。故云而作灌頂及護
T2227_.61.0403c07: 摩也。隨時必有辨備香花等事。皆助作。
T2227_.61.0403c08: 或諸方難。依次簡擇擁護拒之或助辨所有
| T2227_.61.0403c09: | 一切諸事。故云隨時所辨等也 | 更檢 |
T2227_.61.0403c11: 二明智相助成亦爲二。初明助成虧失。後
T2227_.61.0403c12: 明開釋事事。此即初也
T2227_.61.0403c13: 經。乃至事事下至諸行因縁 釋曰。二開
T2227_.61.0403c14: 釋事事。如文可知也
T2227_.61.0403c15: 經。具如是者最爲勝伴 釋曰。二明結示
T2227_.61.0403c16: 也
T2227_.61.0403c17: 經。行者毎日持誦之時下至使令周備 釋
T2227_.61.0403c18: 曰。二明福智共助成相。於中爲二。初明助
T2227_.61.0403c19: 成持誦之時使令圓備。次其伴常須持誦供
T2227_.61.0403c20: 養下二明廣修諸善滿行者願。此即初也。
T2227_.61.0403c21: 就此爲二。初明助補持誦時失使令周備。
T2227_.61.0403c22: 次行者持誦欲了下。二明助作持誦了時忘
T2227_.61.0403c23: 處也。就初亦二。初明持誦之時助作之相。
T2227_.61.0403c24: 二明成就藥法之時助作之相。此即初也。
T2227_.61.0403c25: 言毎日持誦之時等者。設使扇底迦等持誦
T2227_.61.0403c26: 之時。及其事中。若有忘失時。其伴相助作
T2227_.61.0403c27: 之也
T2227_.61.0403c28: 經。若欲説成就藥法之時下至終不廢忘 釋
T2227_.61.0403c29: 曰。二明成藥法時助作之相也。成就藥法
T2227_.61.0404a01: 等謂仙藥眼藥等。其助成就之人護其物
T2227_.61.0404a02: 故。常在其處。以毛按之。或以眼觀。或以
T2227_.61.0404a03: 草幹等按之。徐徐持誦中聞。數數光顯其
T2227_.61.0404a04: 物。令其藥物必得成就。故云以手而按等
T2227_.61.0404a05: 經。行者持誦欲了下至應助作之 釋曰。二
T2227_.61.0404a06: 明助作持誦了時忘處也。行者念誦既疲
T2227_.61.0404a07: 勞故。結撥遣印。誦奉請呪。結奉請印。誦
T2227_.61.0404a08: 撥遣呪。或抱珠置珠。互作忘錯。或於供養
T2227_.61.0404a09: 賛歎等種種諸事。皆有錯誤。彼助成人。看
T2227_.61.0404a10: 其忘處。爲助作之。是故云也
T2227_.61.0404a11: 經 其伴常須持誦供養下至唯共伴語 釋
T2227_.61.0404a12: 曰。二明廣修諸善滿行者願也。持念眞
T2227_.61.0404a13: 言。供養冥顯一切凡聖。及造塔印佛。堅持
T2227_.61.0404a14: 禁戒。讀誦經典。三業所修一切諸善。咸皆
T2227_.61.0404a15: 迴向修眞言者。令滿其願。故云其伴常須
T2227_.61.0404a16: 持誦等也。持眞言者。於所修内外一切諸
T2227_.61.0404a17: 事。若有指受其同伴者。唯共伴語。所言
T2227_.61.0404a18: 伴者。謂第三伴。非語他人。若他共語。於所
T2227_.61.0404a19: 修法而無有驗。故但與伴語也。故下品云。
T2227_.61.0404a20: 亦不與外諸人談語。唯共伴語。當念誦時。
T2227_.61.0404a21: 縱是同伴亦不與語。唯除餘時。自非所須
| T2227_.61.0404a22: | 不與伴語。文意准知。深祕釋 | 云云 |
T2227_.61.0404a24: 釋曰。以下第三明展轉同伴。又分爲三。
T2227_.61.0404a25: 初明成勝事故更許一伴。二明行者同伴
T2227_.61.0404a26: 同簡擇食物。三明結示。此即初也。持誦者。
T2227_.61.0404a27: 若喫所制物。諸天捨離。神驗難得。故同伴
T2227_.61.0404a28: 者亦所食同。是食法。通上二種同伴者也
| T2227_.61.0404a29: | 云云 |
T2227_.61.0404b02: 不應喫葱蒜蘿菔。油麻酒酢。及餘一切諸
T2227_.61.0404b03: 菜茹。米粉豆餅。并蒸畢豆。及油麻餅。并作
T2227_.61.0404b04: 團食。皆不應喫。一切毘那夜迦所愛之食。
T2227_.61.0404b05: 及供養殘食油麻粳米豆粥。及以乳粥。所
T2227_.61.0404b06: 被驀食。或被觸食。皆不應食。又大神
T2227_.61.0404b07: 力陀羅尼經云。護三業淨。有二種護。何等
T2227_.61.0404b08: 爲二。一外護。二内護。言外護者。不得食
T2227_.61.0404b09: 我世尊殘食。不得食一切賢聖殘食。不得
T2227_.61.0404b10: 食一切鬼神殘食。不得食師僧父母殘食。
T2227_.61.0404b11: 不得食一切衆人殘食。又不得食國王官
T2227_.61.0404b12: 人殘食。不共衆人傳器而食。亦不得食
T2227_.61.0404b13: 毘那夜迦鬼魔之食。毘那夜迦食者。若麺裏
T2227_.61.0404b14: 物蒸煮燒熟歡喜團等。皆不得食。若食此
T2227_.61.0404b15: 食。於三昧力不得成就。若一切人畜生産
T2227_.61.0404b16: 處。不得往到。亦不得食。諸死亡家。十惡
T2227_.61.0404b17: 家。沽酒家。五辛家。埋死人家。賣凶具家。
T2227_.61.0404b18: 不淨人家。婬女家。造經像家。皆不得往。亦
T2227_.61.0404b19: 不得食。諸不淨人。看他産人。捉死屍人。
T2227_.61.0404b20: 截割衆生身肉之人。如是等人。皆不得近
T2227_.61.0404b21: 與身相觸。亦勿交往。此名外護清淨之法
| T2227_.61.0404b22: | 云云 |
T2227_.61.0404b24: 也。文中如字隨也。行者所食隨依教制。是
T2227_.61.0404b25: 故云也
T2227_.61.0404b26: 經。具如是者下至勝事同伴 釋曰。三明
T2227_.61.0404b27: 結示也。亦分爲二。初明結示同伴。後結示
T2227_.61.0404b28: 福徳。此即初也
T2227_.61.0404b29: 經。第三同伴下至如前説 釋曰。二結示
T2227_.61.0404c01: 第三同伴。福徳亦然。相望初二。以爲第三。
| T2227_.61.0404c02: | 意亦可悉。深祕釋 | 云云 |
T2227_.61.0404c04: 説同伴者。是爲何等善知識耶。答。今經所
T2227_.61.0404c05: 説。不局一隅。該攝三種。倶爲同伴也。問。
T2227_.61.0404c06: 若爾者。此品所演而有三種同伴。謂具相。
T2227_.61.0404c07: 闕相。展轉。何等是爲外護等耶。答。於今三
T2227_.61.0404c08: 種而具外護等三。問。其一具三者。其道理
T2227_.61.0404c09: 如何。答。今此同伴者。能營理所須。亦更相
T2227_.61.0404c10: 策發。兼指授所闕。是故一具彼三也。故説
T2227_.61.0404c11: 具相同伴。文云。善知行者所須次第。不待
T2227_.61.0404c12: 言教。隨有所求。知時即送。此即營理所須
T2227_.61.0404c13: 外護義也。又云。善解分別明王眞言。常須
T2227_.61.0404c14: 念誦。所持眞言與行者同。兼明結果護身
T2227_.61.0404c15: 等法。得如是伴。則速成就。此即更相策發
T2227_.61.0404c16: 同行義也。又云。善解眞言印曼荼羅供養次
T2227_.61.0404c17: 第諸餘法則。又云。若欲成就諸餘等藥。爲
T2227_.61.0404c18: 作強縁。此即有教授義也。問。約具相同
T2227_.61.0404c19: 伴。其義且爾。然於闕相及以展轉。其理如
T2227_.61.0404c20: 何。答。約闕相同伴。亦有文義也。其文云。其
T2227_.61.0404c21: 福徳伴。半月半月與持誦者而作灌頂及以
T2227_.61.0404c22: 呼摩。隨時所辨香花燃燈。乃至云隨所爲。
T2227_.61.0404c23: 竝須助作。此即外護文義也。又云。行者毎
T2227_.61.0404c24: 日持誦之時。及所行事時。有時忘失。其福徳
T2227_.61.0404c25: 伴。隨所見處。相助作之。使令周備。此即同
T2227_.61.0404c26: 行策發義也。又云。若誦持者有所虧失。其
T2227_.61.0404c27: 福徳伴。依於經法。以理教誨。勿法有關。此
T2227_.61.0404c28: 是教授義也。展轉同伴文云。第三同伴。福徳
T2227_.61.0404c29: 亦然。一如前説。當知。此伴如前亦具三種
T2227_.61.0405a01: 義也。又問。今如所説。若不應喫一切毘那
T2227_.61.0405a02: 夜迦所愛之食者。何故彼儀軌云。其所獻食。
T2227_.61.0405a03: 必須自食始得氣力。豈不損失悉地法耶。
T2227_.61.0405a04: 答。此義至下品應當解釋也
T2227_.61.0405a05:
T2227_.61.0405a06: 擇者謂簡擇也。處者謂方處也。上諸品中。既
T2227_.61.0405a07: 説所持法及修行人已。若不得勝處。焉得
T2227_.61.0405a08: 速成就。於彼方處而有多種。又約三部等
T2227_.61.0405a09: 分別處所。故云擇處品也
T2227_.61.0405a10: 經。復次演説持誦眞言成就處者 釋曰。今
T2227_.61.0405a11: 此一品。是大段第二明持誦之方處。即答
T2227_.61.0405a12: 云何方所爲勝處問意也。分文爲三。初明
T2227_.61.0405a13: 標説。二明廣説方處。三明於三部等分別
T2227_.61.0405a14: 處所。是即初也。若欲持誦速得悉地者。應
T2227_.61.0405a15: 擇方處。是故次説成就處也
T2227_.61.0405a16: 經。住何方地速得成就 釋曰。從此以下。二
T2227_.61.0405a17: 明廣説方處。分文亦二。初欲説而徴起。
T2227_.61.0405a18: 後廣説方處。此即初也。如來成道降魔處等
T2227_.61.0405a19: 以爲地也。故經文云佛轉法輪處。佛涅槃
T2227_.61.0405a20: 處等。復佛經行所至之國。以爲方也。故文
T2227_.61.0405a21: 云。或佛經行所至之國。如是之方。速得成
T2227_.61.0405a22: 就。若依此義。方廣地狹。又方必有地。地必
T2227_.61.0405a23: 有方故云方地。故經文云尼連禪河其地
T2227_.61.0405a24: 方所速得成就也
T2227_.61.0405a25: 經。佛所得道下至一一廣明 釋曰。二明
T2227_.61.0405a26: 廣説方處也。文亦爲二。初廣説方處也。次
T2227_.61.0405a27: 既得如是上妙處所下。二明簡擇地中穢惡。
T2227_.61.0405a28: 此即初也。初説方處。略有三十七勝處。初
T2227_.61.0405a29: 謂佛所得道降四魔處。然此得道降魔是
T2227_.61.0405b01: 雖二相而不異處。故以爲一勝處。又尼連
T2227_.61.0405b02: 禪河在菩提樹邊故爲一處。故中阿含五
T2227_.61.0405b03: 十六羅摩經云。佛在鹿母堂。告諸比丘。有
T2227_.61.0405b04: 二種求。一者聖求。二非聖求。聖求者。安隱涅
T2227_.61.0405b05: 槃。我爲童子時。年始十九。往阿羅羅迦摩
T2227_.61.0405b06: 羅所。問言。依汝法行梵行可不。答言。無
T2227_.61.0405b07: 不可。云何此法自知證。仙言。我度識處得
T2227_.61.0405b08: 無所有處。即往遠離處。修證得已。更往仙
T2227_.61.0405b09: 所。述己所得。仙問。汝已證無所有處耶。我
T2227_.61.0405b10: 之所得汝亦得耶。即共領衆。又自念。此法
T2227_.61.0405b11: 不趣智慧不趣涅槃。寧可更求安隱處
T2227_.61.0405b12: 耶。是故更往欝陀羅羅摩子所云。我欲於
T2227_.61.0405b13: 汝法中學。彼答無不可。問曰。知自證耶。
T2227_.61.0405b14: 答。我度無所有處得非想定。我久證得。便
T2227_.61.0405b15: 修得之。乃至領衆等。復念言。此法不至涅
T2227_.61.0405b16: 槃。即往象頭山鞸羅梵志村尼連禪河邊。誓
T2227_.61.0405b17: 不起。即得無上安隱涅槃。道品成就。四智
T2227_.61.0405b18: 具足。法花云。如來爲太子時。出於釋城。去
T2227_.61.0405b19: 伽耶城不遠坐於道場。得成阿耨多羅三
T2227_.61.0405b20: 藐三菩提。言伽耶者。山名。即象頭山。城
T2227_.61.0405b21: 近此山。故名伽耶城也。彼經既云往尼連
T2227_.61.0405b22: 禪河邊。誓不起。即得涅槃。道品成就。四智
T2227_.61.0405b23: 具足。故云尼連禪河與菩提樹竝是一處
T2227_.61.0405b24: 也。法花意。亦准知之。言沂岸者。沂魚衣反。
T2227_.61.0405b25: 淮沂也。沂水出泰山。蓋懸也。岸魚韓反。水
T2227_.61.0405b26: 望涯泗而高曰岸也。涯後而水深者爲岸
T2227_.61.0405b27: 也。意云。彼尼連禪河。猶如此間沂水高岸。
T2227_.61.0405b28: 而無諸難。速得悉地。衆魔不能爲障。所求
T2227_.61.0405b29: 無不成就。故爲勝也。二佛轉法輪處。三佛
T2227_.61.0405c01: 涅槃處。四佛所生處。皆是大威徳諸天常所
T2227_.61.0405c02: 護持。故法驗易成也。一行和尚云。若人已
T2227_.61.0405c03: 發菩提心。即是諸佛生地。亦是得道。轉法
T2227_.61.0405c04: 輪。般涅槃處。亦是久住其中。以四威儀廣
T2227_.61.0405c05: 利衆生之處。雖未聞祕藏。但得三乘共行
T2227_.61.0405c06: 處。亦名吉祥。謂觀察性空無相無作。無有
T2227_.61.0405c07: 我人衆生壽者。此是二乘成道入涅槃處。亦
T2227_.61.0405c08: 是種種本生。經菩薩棄捨身命。學波羅蜜
T2227_.61.0405c09: 處。皆可就中作曼荼羅。復次自謂已得涅
T2227_.61.0405c10: 槃。生滅度想。是聲聞辟支佛所遊地分。若
T2227_.61.0405c11: 不得一向求菩提人。即應平治此中畫
T2227_.61.0405c12: 作悲生曼荼羅也。五佛所説勝處。謂如仙人
T2227_.61.0405c13: 住山世尊記説。於中易所得道之類是也。
T2227_.61.0405c14: 六菩薩所説勝處。七乃至十四。佛八大塔。
T2227_.61.0405c15: 言八塔者。謂安置佛舍利塔也。若准付法
T2227_.61.0405c16: 藏分法。先爲三分。謂人･天･海。人中一分。復
T2227_.61.0405c17: 分爲八。阿含亦爾。故長阿含云。佛涅槃後。
T2227_.61.0405c18:
T2227_.61.0405c19: 諸跋離衆。摩伽陀國諸拘梨民衆。毘提國諸
T2227_.61.0405c20: 波羅門衆。迦維羅國諸釋種衆。毘舍離國諸
T2227_.61.0405c21: 離車衆。摩竭國阿闍世王衆。於
T2227_.61.0405c22: 求舍利分。乃至彼城王不肯分付。時香姓
T2227_.61.0405c23: 婆羅門。而喩衆人。即分舍利。以爲八分。瓶
T2227_.61.0405c24: 塔第九。灰塔第十。生存時髮。天持上天。起
T2227_.61.0405c25: 塔供養。有餘灰者。畢鉢羅樹人。起塔供
T2227_.61.0405c26: 養。諸國各於本國起塔。而今此經。且明人
T2227_.61.0405c27: 界八大塔處。以爲勝處。瓶灰兩塔。及出家
T2227_.61.0405c28: 塔等。亦是勝處。彼天及海是異界。故且不説
T2227_.61.0405c29: 之。應云是亦勝處也。大乘本生心地觀經
T2227_.61.0406a01: 第一云。又此光中。影現如來不可思議八大
T2227_.61.0406a02: 寶塔。
T2227_.61.0406a03: 國伽耶城邊菩提樹下成佛寶塔。婆羅捺國
T2227_.61.0406a04: 鹿野園中初轉法輪度人寶塔。舍衞國中給
T2227_.61.0406a05: 孤獨園與諸外道六月論議得一切智聲名
T2227_.61.0406a06: 寶塔。安達羅國曲女城邊昇忉利天爲母説
T2227_.61.0406a07: 法。共梵天王及天帝釋十二萬衆。從三十
T2227_.61.0406a08: 三天現三道寶階下閻浮時。神異寶塔。摩
T2227_.61.0406a09: 竭陀國王舍城邊耆闍崛山説大般若法花
T2227_.61.0406a10: 一乘心地經等大乘寶塔。毘舍離國菴羅衞
T2227_.61.0406a11: 林維摩長者不可思議現疾寶塔。
T2227_.61.0406a12: 跋提河邊娑羅林中圓寂寶塔。如是八塔。大
T2227_.61.0406a13: 聖化儀人天有情所歸依處。供養恭敬爲成
T2227_.61.0406a14: 佛因。如是音聲及諸塔影而於三世難思議
T2227_.61.0406a15: 事。悉皆影現大光明中。即偈頌曰。淨飯王宮
T2227_.61.0406a16: 生處塔。菩提樹下成佛塔。鹿野園中法輪塔。
T2227_.61.0406a17: 給孤獨園名稱塔。曲女城邊寶階塔。耆闍崛
T2227_.61.0406a18: 山般若塔。菴羅衞林維摩塔。娑羅林中圓寂
T2227_.61.0406a19: 塔。如是世尊八寶塔。諸天龍神常供養也。如
T2227_.61.0406a20: 來所現八箇大塔。亦是八塔。義意可知。義
T2227_.61.0406a21: 釋云。如西方八塔及三乘聖衆遺迹甚多。皆
T2227_.61.0406a22: 是大威徳諸天常所護持瞻禮。猶如般若經
T2227_.61.0406a23: 所在之處。諸小鬼輩不敢停留。故法驗易成
T2227_.61.0406a24: 也。十五名山多諸林木花果泉水。彼義釋
T2227_.61.0406a25: 云。諸勝處中。最以山林爲上。雖重巖衆
T2227_.61.0406a26: 峯端嚴幽寂。若無花果流泉人所不樂。則
T2227_.61.0406a27: 衆縁多闕。亦不堪任。故須有種種名花甘
T2227_.61.0406a28: 實。兼有清泉池。情所愛悦之處。則是佛所
T2227_.61.0406a29: 稱歎。可作漫荼羅事業也。復次淨菩提心。
T2227_.61.0406b01: 安住諦理。堅固不動。八方大風不能震搖。
T2227_.61.0406b02: 大悲方便花果。處處珍布。常流淨法。利樂
T2227_.61.0406b03: 衆生。最是佛所稱歎。好作曼荼羅處也。十
T2227_.61.0406b04: 六有蘭若。多諸花果。渠水交流也。十七有
T2227_.61.0406b05: 蘭若。多諸糜鹿。無人採捕。復無諸惡獸。麋
T2227_.61.0406b06: 字莫悲反。鹿屬也。一曰老也。採倉宰反。取
T2227_.61.0406b07: 也。捕蒲布反。捕猶逐索之也。取也。熊胡
T2227_.61.0406b08: 弓反。獸似豕。山居冬蟄。其掌似人掌也。羆
T2227_.61.0406b09: 鄙宜反。似熊而黄白長頭高脚。猛憨多力。今
T2227_.61.0406b10: 文意。謂無此等類以爲勝處也。十八無大
T2227_.61.0406b11: 寒復無大熱。其處宜人。十九山傍。二十山
T2227_.61.0406b12: 峯頂爲獨高臺。二十一山復如上三處。復
T2227_.61.0406b13: 有流水以爲好處。二十二復有勝處。青草
T2227_.61.0406b14: 遍地。多諸樹花。中有其木。堪作護摩。二
T2227_.61.0406b15: 十三安置舍利塔前。二十四於山中安舍
T2227_.61.0406b16: 利處。二十五四河邊。謂從阿那婆答多池
T2227_.61.0406b17: 所流出四大河。池東面銀牛口流出殑伽河。
T2227_.61.0406b18: 南面金象口流出信度河。西面瑠璃馬口流
T2227_.61.0406b19: 出縛芻河。北面頗胝師子口流出徒陀河。
T2227_.61.0406b20: 大地菩薩以願力故。化爲彼池龍王。於中
T2227_.61.0406b21: 潜宅。出清冷水。給繼瞻部州。故四河邊以
T2227_.61.0406b22: 爲勝處也。二十六有蘭若。種種林木茂飾
T2227_.61.0406b23: 嚴麗。無多人處。前蘭若處多諸花菓。今此
T2227_.61.0406b24: 蘭若雖無花菓。而諸林木茂飾嚴麗。無多
T2227_.61.0406b25: 人處。以爲異也。二十七寒林烟不絶處。謂
T2227_.61.0406b26: 除蘭若。更有
T2227_.61.0406b27: 時出現。而似有靈跡。是爲寒林烟不絶處
| T2227_.61.0406b28: | 更檢 | 二十八大河岸。是清潔之處故。二十九 |
T2227_.61.0406c01: 人。咸所愛樂。三十往曾有多牛居處。義釋
T2227_.61.0406c02: 云。西方聚落。牧牛共在一處。去村或十里
T2227_.61.0406c03: 五里。既積多時。牛屎尿遍地重積。梵俗亦
T2227_.61.0406c04: 以爲淨。雖然須牛移去。若牧牛見在。亦不
T2227_.61.0406c05: 可作也。三十一逈獨大樹之下。神靈所依。
T2227_.61.0406c06: 日影不轉。三十二多聚落一神祠處。亦是清
T2227_.61.0406c07: 潔故。三十三十字大路之邊。三十四龍池邊。
T2227_.61.0406c08: 三十五佛經行所至之國。三十六但有國土
T2227_.61.0406c09: 人民。信順恭敬三寶。弘揚正法。三十七有
T2227_.61.0406c10: 國土。多諸仁衆。皆具慈悲。恭敬三寶。及多
T2227_.61.0406c11: 仁慈國。諸天加護。地祗歡喜。是故於所修
T2227_.61.0406c12: 法無有障礙。速得悉地。故爲勝地。如上所
| T2227_.61.0406c13: | 説諸勝處。若深祕釋 | 云云 |
T2227_.61.0406c15: 曰。二明簡擇地中穢惡瓦礫等物。瓦謂碎瓦。
T2227_.61.0406c16: 礫謂礫石。所言等者。謂除去破器髑髏毛髮
T2227_.61.0406c17: 糠糟灰炭刺骨朽木等。及蟲蟻蜣蜋毒螫之
T2227_.61.0406c18: 類。等取如是故云等也。若依玉呬坦跢羅
T2227_.61.0406c19: 經更明地相者。謂於高下及有荊蕀碎髑
T2227_.61.0406c20: 髏片近岸埆坎枯井枯池饒有樹根及有
T2227_.61.0406c21: 蟲窠醎
T2227_.61.0406c22: 饒如是等地應可遠離。於一切事諸曼荼羅。
T2227_.61.0406c23: 於平正地清淨潤澤離如前過。於東北方。
T2227_.61.0406c24: 其地少下。如是等處。作曼荼羅。入爲吉
T2227_.61.0406c25: 祥。先掘其地。深量一肘。還以其土而填其
T2227_.61.0406c26: 處。土若餘勝。當知好處。必得成就。若反此
T2227_.61.0406c27: 者。及有前過。即不應作。若強作者。非但
T2227_.61.0406c28: 不成。亦損已身。復有其地。無有如前過。
T2227_.61.0406c29: 周邊有水。速得成就。無水不吉。或有處
T2227_.61.0407a01: 所。地無前過。周邊有樹豐足。花果枝葉欝
T2227_.61.0407a02: 茂足有乳樹。作曼荼羅。亦爲吉祥地。具諸
T2227_.61.0407a03: 徳周匝有樹。近有流水。此地最勝。文意准
T2227_.61.0407a04: 知。曼荼羅品者。泛指諸教法。謂於諸眞言
T2227_.61.0407a05: 祕密教法。造作曼荼羅品類之中。一一廣
T2227_.61.0407a06: 明除去地中穢惡等事。是故云曼荼羅品
T2227_.61.0407a07: 一一廣明也
T2227_.61.0407a08: 經。如悉地法善須分別三部處所 釋曰從
T2227_.61.0407a09: 此以下。三明於三部等分別處所也。於
T2227_.61.0407a10: 中爲四。初分別三部處所。二明三法處所。
T2227_.61.0407a11: 三明三法上中下成就處所。四明結示。此即
T2227_.61.0407a12: 初也。今依彼經釋此等文。於八大塔及大
T2227_.61.0407a13: 聖迹。應作佛部中無能勝等諸勝上曼荼羅。
T2227_.61.0407a14: 於蓮池邊。應作蓮花中部善住等諸勝上曼
T2227_.61.0407a15: 荼羅。於山頂上。應作金剛部中辟縛等諸
T2227_.61.0407a16: 勝上曼荼羅。今略示旨。廣如餘文
T2227_.61.0407a17: 經。復須分別扇底迦法補瑟徴迦法阿毘遮
T2227_.61.0407a18: 嚕迦法 釋曰。二明三法處所。若作息災。
T2227_.61.0407a19: 當白色地作曼荼羅。若作増益。於赤黄地
T2227_.61.0407a20: 作曼荼羅。若作降伏。於黒色地作曼荼羅。
T2227_.61.0407a21: 於山頂上或牛居之處。或於制底。或有佛
T2227_.61.0407a22: 堂。有舍利者。如是等處。即作息災曼荼羅
T2227_.61.0407a23: 法。於恒河邊。或於蓮池邊。或於坦禪上。或
T2227_.61.0407a24: 於海邊。應作増益曼荼羅事。或在於其
| T2227_.61.0407a25: | 塚間。或於諸麽跢羅麻相 | 或本云。或於 諸磨路羅天祠 | 或空 |
T2227_.61.0407a27: 曼荼羅事
T2227_.61.0407a28: 經。如是三法復須分別上中下成法 釋曰。
T2227_.61.0407a29: 三明三法上中下成就處所也。於八大塔及
T2227_.61.0407b01: 與聖迹。或意樂處。或於清淨之處。或於山
T2227_.61.0407b02: 頂如是處。應作上成就曼荼羅。於開敷蓮
T2227_.61.0407b03: 花池中鵝雁遊戲側近之處。應作求財及餘
T2227_.61.0407b04: 富貴諸吉祥成就曼荼羅。於高山上。或於山
T2227_.61.0407b05: 側。或於山谷。或於山峯。或於巖窟。如是等
T2227_.61.0407b06: 處。爲成入修羅宮故。應作下等金剛曼
T2227_.61.0407b07: 荼羅。於龍池邊。或於山峯。或於神廟。如是
T2227_.61.0407b08: 之處。爲欲碎伏所著鬼魅之者。應作金剛
T2227_.61.0407b09: 鉤曼荼羅。於大道衢上。或於制底。或執金
T2227_.61.0407b10: 剛前。如是等處。爲辟除著毘那夜迦者
T2227_.61.0407b11: 故。應作軍荼利忿怒曼荼羅。又下奉請成就
T2227_.61.0407b12: 品云。若上成就於山上作。若中成就於池
T2227_.61.0407b13: 邊作。若下成就隨處而作。或與眞言相應
T2227_.61.0407b14: 處作。若不作此處作。成就稍遲。於有舍
T2227_.61.0407b15: 利骨制底之中。作一切内法眞言。皆得成
T2227_.61.0407b16: 就。佛生處等八大制底。成就之中而最爲上。
T2227_.61.0407b17: 然於菩提道場無一切難。能與成就相應。
T2227_.61.0407b18: 魔王尚於彼處不然其難。況餘諸類。是
T2227_.61.0407b19: 故一切眞言決定成就。凡是猛利成就於塚
T2227_.61.0407b20: 間作。或於空室。或於一神獨居之廟。或逈
T2227_.61.0407b21: 獨樹下。或於河邊。當作成就。若欲成就女
T2227_.61.0407b22: 藥叉者。於林間作。若欲成就龍王法。若
T2227_.61.0407b23: 於泉邊作。若欲成就富貴法者。於屋上
T2227_.61.0407b24: 作。若欲成就使者法時。於諸人民集會處
T2227_.61.0407b25: 作。若欲成就入諸穴法。於窟中作。此是
T2227_.61.0407b26: 祕密分別成就之處。文意可悉
T2227_.61.0407b27: 經。即於是處隨心所宜淨塗灑掃作諸事業
T2227_.61.0407b28: 速得成就悉地之法 釋曰。四明結示也。
T2227_.61.0407b29: 於三部三法上中下。各有所樂。隨其所欲
T2227_.61.0407c01: 作諸事業。故云隨心所宜等也。或若不獲
T2227_.61.0407c02: 如上勝處。即應隨得之處作曼荼羅。難
T2227_.61.0407c03: 得具足勝上之處。是故但於平正潤澤。於
T2227_.61.0407c04: 東北
T2227_.61.0407c05: 其池邊。亦無障難。如是之處。作曼荼羅。
T2227_.61.0407c06: 皆得成就。若於聖迹牛所居處。於巖崛中
T2227_.61.0407c07: 及山頂上。先所淨地。亦於屋上并與石上。
T2227_.61.0407c08: 或制底邊。及於坦禪上諸江河邊。如是之處
T2227_.61.0407c09: 作曼荼羅者。不須堀地及以治打。勿疑
T2227_.61.0407c10: 高下等過。隨其地勢掃治灑水。手按其地。
T2227_.61.0407c11: 及誦眞言。即成清淨。或於作曼荼羅處。
T2227_.61.0407c12: 有其地過不得除者。但以眞言而作清
T2227_.61.0407c13: 淨。亦得成就。若作急速之事作曼荼羅。
T2227_.61.0407c14: 及作辟除鬼魅所著。并與自身灌頂曼荼
T2227_.61.0407c15: 羅者。勿須細問其地。隨宜而作。都以枳
T2227_.61.0407c16: 利枳利忿怒眞言持誦。香水先灑其地。及灑
T2227_.61.0407c17: 亦淨以爲淨地。若作佛部中無能勝等曼荼
T2227_.61.0407c18: 羅者。應以最勝佛頂眞言作淨法。若作蓮
T2227_.61.0407c19: 花部曼荼羅者。應以吉祥明或以悉濕囀
| T2227_.61.0407c20: | 引 | 嚩 | 上 | 訶明作淨地法。若作金剛部曼荼羅 |
| T2227_.61.0407c22: | 勝佛頂濕嚩 | 七 | 嚩 | 上 | 訶及軍荼利。此等三尊。各 |
T2227_.61.0407c24: 用此眞言。一切事者。謂淨地法。及以護身。
T2227_.61.0407c25: 加被弟子。辟除諸難。請淨香等。於此等事
T2227_.61.0407c26: 悉皆通用。或依本法所説。應當用之。或觀
T2227_.61.0407c27: 其國及以時節并有利益。或觀其時有難無
T2227_.61.0407c28: 難及弟子渇仰之心簡擇時日等。具如彼
T2227_.61.0407c29: 經也。問。經云。阿字門一切諸法本不生故。
T2227_.61.0408a01: 若准此義。於一切處應修眞言。何故今苦
T2227_.61.0408a02: 棄捨惡處。擇取好處。豈非執著耶。答。今
T2227_.61.0408a03: 就二門而顯此義。一者道理。謂因縁道理。
T2227_.61.0408a04: 二者根機。謂行者根機。問。所以約因縁道
T2227_.61.0408a05: 理。擇求勝處者如何。答。所以諸法本不生
T2227_.61.0408a06: 者。由因縁合所生。若不和合。諸法不成。
T2227_.61.0408a07: 若因縁合。諸法得生。故簡擇勝處。顯本不
T2227_.61.0408a08: 生。問。若云本不生者。直爾默坐。應契本
T2227_.61.0408a09: 理。何爲擇求因縁和合。更得合生。豈不
T2227_.61.0408a10: 違背本極理耶。答。若不依因縁合者。即
T2227_.61.0408a11: 是外道邪見斷空。是故必用因縁和合。顯
T2227_.61.0408a12: 本不生也。問。若爾者。直爾默坐。應觀因縁
T2227_.61.0408a13: 和合生。故諸法本不生。何爲更擇勝處耶。
T2227_.61.0408a14: 答。若不擇勝處。既闕因縁。何得顯示因
T2227_.61.0408a15: 縁合生。故本不生故必擇勝處。應得持念。
T2227_.61.0408a16: 又問。假使擇得勝處。直爾觀因縁合故諸
T2227_.61.0408a17: 法不生者。速得成就大悉地耶。答。依隨
T2227_.61.0408a18: 阿闍梨被授三密加持者。直爾修此觀。必
T2227_.61.0408a19: 得速成大悉地故也。若未被教授者。不
T2227_.61.0408a20: 能速成就大悉地也。問。此人既觀極理不
T2227_.61.0408a21: 生。何故速不成就耶。答。譬如雖知竹林
T2227_.61.0408a22: 有火。而若未解鑚取法者。火難可得。彼
T2227_.61.0408a23: 人亦爾。雖解極理。而未受學三密祕術故。
T2227_.61.0408a24: 不可速成大悉地也。二問約行者根機其
T2227_.61.0408a25: 意如何。答。於修行人有三根異。若上根觸
T2227_.61.0408a26: 處應修。若中下輩必須勝處。問。修眞言
T2227_.61.0408a27: 者。是神通乘機。應云咸是上根。何故今云
T2227_.61.0408a28: 三根異耶。答。所言上者。比況餘教以爲上
T2227_.61.0408a29: 根。彼三乘教。經歴三無數劫。希得成佛。故
T2227_.61.0408b01: 今此祕教。不歴劫數。速成佛故。應云今教
T2227_.61.0408b02: 三根咸是上根也。問。若爾縁何等義今立
T2227_.61.0408b03: 三根異耶。答。備縁方進。是爲中下。闕縁
T2227_.61.0408b04: 而進。是爲上也。問。若約根機分三品者。
T2227_.61.0408b05: 於祕密教亦分三品耶。答。此義不爾。何
T2227_.61.0408b06: 者。教常是速疾神通乘。但以根機成三根
T2227_.61.0408b07: 別也。問。根既有三品。乘豈無遲鈍耶。答。
T2227_.61.0408b08: 此義亦不然。何者。根分三品者。只在未
T2227_.61.0408b09: 乘神通乘前。若乘乘已。倶能速超二死大
T2227_.61.0408b10: 海。同得到於常寂内院法界宮也
T2227_.61.0408b11:
T2227_.61.0408b12: 持者持誦。謂能持也。眞言者金口所吐。謂所
T2227_.61.0408b13: 持也。法者。法則。即持眞言儀式法則也。今
T2227_.61.0408b14: 此品中。廣説應作及不應作二種法則。令持
T2227_.61.0408b15: 誦者速成悉地。故云持眞言法品也
T2227_.61.0408b16: 經。復次廣説制持眞言儀式法則 釋曰。今
T2227_.61.0408b17: 此一品。第四明正持眞言相。即答三問。謂
T2227_.61.0408b18: 云何眞言速成就。云何調伏相。云何誦眞言
T2227_.61.0408b19: 方便之次第。今就文分爲三。初標。次若有
T2227_.61.0408b20: 智者下。二明持誦眞言相。次常依本戒下。
T2227_.61.0408b21: 三明總結也。就初亦二。初明標廣説。後明
T2227_.61.0408b22: 標速成就。是即初也
T2227_.61.0408b23: 經。若依此式不久當獲一切成就 釋曰。此
T2227_.61.0408b24: 即二明標速成就也。此儀式法則通於三
T2227_.61.0408b25: 部用。若不違法則。必得成就。故云不久當
T2227_.61.0408b26: 獲一切成就也
T2227_.61.0408b27: 經。若有智者持諸眞言 釋曰。從此以下。二
T2227_.61.0408b28: 明持誦眞言相。分文爲三。初明眞言速
T2227_.61.0408b29: 成就相。即是答云何眞言速成就也。次若欲
T2227_.61.0408c01: 求大悉地成就下。二明調不調伏相。是即答
T2227_.61.0408c02: 云何調伏相也。次若求悉地當須三時洗浴
T2227_.61.0408c03: 下。三正明持眞言相。是即答云何誦眞言
T2227_.61.0408c04: 方便之次第也。就初爲二。初標擧持誦人。
T2227_.61.0408c05: 後廣明速成就相。此即初也。若不擧學三
T2227_.61.0408c06: 密。以爲無智人。若持眞言者。必備此大智。
T2227_.61.0408c07: 故稱有智也
T2227_.61.0408c08: 經。先斷瞋恚 釋曰。從此以下。二廣明速
T2227_.61.0408c09: 成就相也。若不解法式。雖修祕密法。而
T2227_.61.0408c10: 不速成就。如服貴藥不知禁忌藥力難
T2227_.61.0408c11: 得。是故先廣説應作及不應作。爲持誦者
T2227_.61.0408c12: 以爲法則也。就中作十八對。消釋經文。初
T2227_.61.0408c13: 瞋人慢法對。乃至第十八内衣外衣對。此
T2227_.61.0408c14: 即初也。分文爲二。初明不應瞋人。次於
T2227_.61.0408c15: 諸眞言下。二明於法不應檀意就初亦三。
T2227_.61.0408c16: 初總明斷瞋恚。次別明制瞋恚。此即初也。
T2227_.61.0408c17: 凡持眞言者。於情非情不應生瞋。若於此
T2227_.61.0408c18: 等生瞋恚者。生法二忍爲障礙。故也
T2227_.61.0408c19: 經。乃至天神大應生瞋 釋曰。二別明制瞋
T2227_.61.0408c20: 恚。此亦爲二。初明莫瞋天神。次明莫瞋
T2227_.61.0408c21: 餘持眞言者。此即初也。天者。書云。天尊地
T2227_.61.0408c22: 卑。有天地。然後萬物生也。尊而居之。則
T2227_.61.0408c23: 稱皇天。元氣廣大。則稱昊天。仁覆愍下。
T2227_.61.0408c24: 則稱昊天。自上臨下。則稱上天。據遠視
T2227_.61.0408c25: 之。則稱蒼天也。神謂乃聖乃神乃武乃文。
T2227_.61.0408c26: 又幽明不測。謂之神也。又神者。精靈之妙
T2227_.61.0408c27: 也。細而言之。則天神曰神。地神曰祗。人神
T2227_.61.0408c28: 曰鬼。又是百物之精也。今謂。天者上界諸
T2227_.61.0408c29: 天也。神者地上祗也。又天神者五類諸天
T2227_.61.0409a01: 也。五類者。上界四天。住虚空四天。遊虚空四
T2227_.61.0409a02: 天。地居有四天。居地底四天也。一一類有四
T2227_.61.0409a03: 天。總有二十。并后復有五類。如是等類。總
T2227_.61.0409a04: 爲天神。又一切諸佛菩薩聲聞縁覺等。以爲
T2227_.61.0409a05: 天神。皆悉是聖。咸共尊故。如諸天神覆護
T2227_.61.0409a06: 一切。若瞋彼者。既以違恩。是故制之
T2227_.61.0409a07: 經。亦不瞋嫌餘持眞言者。釋曰。二明莫
T2227_.61.0409a08: 瞋餘持眞言者也。餘持眞言者。與我同道。
T2227_.61.0409a09: 若生瞋者。既以背親。何況損失菩薩廣濟。
T2227_.61.0409a10: 故制之也
T2227_.61.0409a11: 經。於諸眞言下至而分別之 釋曰。二明
T2227_.61.0409a12: 於法不應檀意。於中亦二。初明不檀意。
T2227_.61.0409a13: 次明應生敬重。此即初也。凡所修法須
T2227_.61.0409a14: 隨阿闍梨諮詢禀受。然後修習。如何擅意
T2227_.61.0409a15: 而分別之。若爾者神驗難得。具如下説也。
T2227_.61.0409a16: 檀視戰反專也。禮記不敢擅重事是也
T2227_.61.0409a17: 經。於諸眞言及以法則深生敬重 釋曰。二
T2227_.61.0409a18: 明應生敬重也。諸眞言法。是諸佛師。故
T2227_.61.0409a19: 應敬重。故餘經云諸佛所師所謂法也
T2227_.61.0409a20: 經。於諸惡人善須將護 釋曰。二明護惡敬
T2227_.61.0409a21: 善對也。分文爲二。初明將護惡人。次阿闍
T2227_.61.0409a22: 梨下。二明應敬善人也。初亦爲二。初明
T2227_.61.0409a23: 將護惡人。次明將護之由。此即初也
T2227_.61.0409a24: 經。何以故能障大事及壞彼故 釋曰。二明
T2227_.61.0409a25: 將護之由。文意可知也
T2227_.61.0409a26: 經。於阿闍梨所下至分別惡想 釋曰。二明
T2227_.61.0409a27: 應敬善人也。文亦爲二。初明莫見愆過。
T2227_.61.0409a28: 次擧有過以況無過。此即初也。於阿闍梨
T2227_.61.0409a29: 而有凡聖。若伺惡者。於佛世尊尚見愆過。
T2227_.61.0409b01: 若求善者於一闡提而見有善。故於阿闍
T2227_.61.0409b02: 梨不令見愆過。愆字去連反。過也失也。故
T2227_.61.0409b03: 般舟三昧經云。於所聞三昧處如世尊。不
T2227_.61.0409b04: 嫌不恚。不見短長。又智論四十九云。菩薩
T2227_.61.0409b05: 因師得菩提。云何不敬。豈有上智高明。於
T2227_.61.0409b06: 師不敬。若不敬師。則失大利。如井無綆
T2227_.61.0409b07: 水無由得。又彼論。問。善師尚不能敬。惡
T2227_.61.0409b08: 師云何能敬而令敬師。答。勿順世法著善
T2227_.61.0409b09: 遠惡。若能開釋深般若者。則盡敬之。不
T2227_.61.0409b10: 念餘惡。不以嚢臭而棄其金。如空中聲
T2227_.61.0409b11: 告波崙言。汝於師所勿念其惡。復師之
T2227_.61.0409b12: 好惡。何預於我。我求法利不求於惡。今
T2227_.61.0409b13: 經意。准彼故引用之。縱見愆過。身業莫生
T2227_.61.0409b14: 三業惡事。驕慢是身惡。亦通意業。驕字憍
T2227_.61.0409b15: 也。嫌恨是意惡。談説即口惡也。心意終不
T2227_.61.0409b16: 分別惡想者。是除前三。更誡餘惡也。身
T2227_.61.0409b17: 口諸惡無不由心。故擧心意。收攝二業。又
T2227_.61.0409b18: 釋。縱見愆過。而於三業莫生驕慢嫌恨等
T2227_.61.0409b19: 惡。擧身攝二。故云身業猶不生等。餘如前
T2227_.61.0409b20: 説也
T2227_.61.0409b21: 經。於過既爾耳況依法耶 釋曰。二擧有
T2227_.61.0409b22: 過。以況無失也。設使於有過師尚諫莫
T2227_.61.0409b23: 見。何況於依法師而見其過。故云於過既
T2227_.61.0409b24: 爾況依法耶
T2227_.61.0409b25: 經。縱懷大怒下至苦治罰 釋曰。第三縛明
T2227_.61.0409b26: 降怨對也。文亦爲二。初明不應縛損明王。
T2227_.61.0409b27: 次明莫作降怨法也。此即初也。文有縛明
T2227_.61.0409b28: 損害治罰等句。如文可知。凡是明王大聖
T2227_.61.0409b29: 智悲之用。憐愍有情。無有彼此。猶如父母
T2227_.61.0409c01: 慈愛赤子。如何以自所持眞言繋縛明王。
T2227_.61.0409c02: 是背恩逆罪故制斷之。問。明王是諸佛菩
T2227_.61.0409c03: 薩大智之用。豈得繋縛耶。答。設使不可縛
T2227_.61.0409c04: 得。於恩徳境而起惡逆。得罪無量。故不應
T2227_.61.0409c05: 作也。問。若不可縛者。何故下文云若終不
T2227_.61.0409c06: 得悉地者治罰本尊耶。答。由惡念故不
T2227_.61.0409c07: 可縛得。若依善事。應得治罰也。問。何故
T2227_.61.0409c08: 其義得然。答。惡違理故。諸佛菩薩不得被
T2227_.61.0409c09: 縛。善順理故。彼大聖衆。必被治罰。問。惡違
T2227_.61.0409c10: 何理。善順何理。而有此義耶。答。本不生
T2227_.61.0409c11: 理。非善非惡。亦善亦惡。然諸佛菩薩。久劫
T2227_.61.0409c12: 證此理。變惡爲善。故不被惡念縛。多時
T2227_.61.0409c13: 起弘誓。薫習心腑。故爲善事被罰。問。若
T2227_.61.0409c14: 修善事。諸佛菩薩應發歡悦。何故今云被
T2227_.61.0409c15: 罰耶。答。實如所徴。必應喜悦。但今於行
T2227_.61.0409c16: 者不顧身命。未與悉地。是故被罰。何者。
T2227_.61.0409c17: 諸佛菩薩相違本誓三昧耶故。問。所以佛
T2227_.61.0409c18: 菩薩衆未與悉地者。必由行者精進未滿。
T2227_.61.0409c19: 何故強罰佛菩薩等。豈不犯罪耶。解釋此
| T2227_.61.0409c20: | 義。具在後文 | 云云 |
T2227_.61.0409c22: 降怨法也。若損害他。既違三昧耶。故不應
T2227_.61.0409c23: 作。但除大悲弘誓之所爲也
T2227_.61.0409c24: 經。未曾經於阿闍梨處下至不應授人 釋
T2227_.61.0409c25: 曰。此即第四未受未入對也。分文爲二。初
T2227_.61.0409c26: 明未受不應授。次未曾經入下。二明未入
T2227_.61.0409c27: 亦不授與也。就初亦二。初明未受不應
T2227_.61.0409c28: 授。次雖阿闍梨所下。二明受得亦不可與
T2227_.61.0409c29: 也。初亦爲二。初明未受不應授之由。此
T2227_.61.0410a01: 即初也。夫以。眞言祕法。從初以來。展轉相
T2227_.61.0410a02: 承。師師相次。何無印可。輒得傳授。故云不
T2227_.61.0410a03: 應授人也
T2227_.61.0410a04: 經。所受之人下至復是外道 釋曰。二明
T2227_.61.0410a05: 不應授之由。即無本故。受學之輩。於三部
T2227_.61.0410a06: 法不生敬信。又不隨師學。神祗不感。不
T2227_.61.0410a07: 感之故悉地難得。難得之故。於三寶處
T2227_.61.0410a08: 不生恭敬。是故制之。又同外道諍求名利。
T2227_.61.0410a09: 各立衆多究竟之道。故云是外道也
T2227_.61.0410a10: 經。雖阿闍梨所下至竝不應與 釋曰。二
T2227_.61.0410a11: 明受得亦不可與也。未得傳法位。世尊
T2227_.61.0410a12: 行法。尚不得傳。何況大印眞言等。文意可
T2227_.61.0410a13: 知
T2227_.61.0410a14: 經。未曾經入曼荼羅者亦不授與 釋曰。二
T2227_.61.0410a15: 明未入亦不授與也。已入曼荼羅者。尚不
T2227_.61.0410a16: 可授。何況未入者乎。若爲未入灌頂道場
T2227_.61.0410a17: 之者。説祕密教。是金剛薩埵所不許可故。
T2227_.61.0410a18: 應愼之
T2227_.61.0410a19: 經。不應跳驀下至亦不跳驀 釋曰。此即第
T2227_.61.0410a20: 五驀情驀靈對也。分文爲二。初明不應跳
T2227_.61.0410a21: 驀有情。次又不應踐驀下。二明不應驀有
T2227_.61.0410a22: 靈之物。此即初也。一切有情兩足之類者。是
T2227_.61.0410a23: 上勝之類。謂人天等也。乃至多足者。是下劣
T2227_.61.0410a24: 之輩。謂除人天。所餘有足無足多足等也。
T2227_.61.0410a25: 如是等類。皆有如來金剛界性。未來世中。
T2227_.61.0410a26: 必得菩提。又於此中。或有權現。佛菩薩等。
T2227_.61.0410a27: 隨類訓導。何敢跳驀。故令愼之
T2227_.61.0410a28: 經。又不應踐驀下至竝不＊踐驀 釋曰。二
T2227_.61.0410a29: 明不應驀有靈之物。於中爲三。初明不
T2227_.61.0410b01: 應踐地印。二明不應踐藥草。三明結誡。
T2227_.61.0410b02: 此即初也。諸鎚輪棓杵螺金剛杵等。皆是以
T2227_.61.0410b03: 佛菩薩所執持幖幟之印也。棓捕后反大杖
T2227_.61.0410b04: 也。若地有此等印標及以素成。不合踐驀。
T2227_.61.0410b05: 驀明詐反。上馬也。謂踐驀地印。不應如上
| T2227_.61.0410b06: | 馬也 | 云云 |
T2227_.61.0410b08: 不應踐藥草也。諸藥草等。有神守護。亦
T2227_.61.0410b09: 是成就悉地之物。是故制之
T2227_.61.0410b10: 經。若樂成就眞言法者應須依制 釋曰。三
T2227_.61.0410b11: 明結誡。如文可知
T2227_.61.0410b12: 經。不應詰難大乘正義 釋曰。此即第六詰
T2227_.61.0410b13: 難諦信對也。分文爲二。初明不應詰難大
T2227_.61.0410b14: 乘正義。次明聞菩薩甚深行應生諦信。此
T2227_.61.0410b15: 即初也。所以不應詰難者。是非凡夫情想
T2227_.61.0410b16: 境界故。故三昧耶戒云。於甚深大乘經典
T2227_.61.0410b17: 不通解事。不應生疑。非凡夫境界故。又
T2227_.61.0410b18: 若好詰難。心地雜亂。月輪難現。若依此義。
T2227_.61.0410b19: 何啻大乘。於小亦然。文且擧大乘耳
T2227_.61.0410b20: 經。若聞菩薩甚深希有不思議行應生諦信
T2227_.61.0410b21: 不懷疑心 釋曰。二明聞菩薩甚深行應
T2227_.61.0410b22: 生諦信。若住不思議解脱菩薩。或行惡法。
T2227_.61.0410b23: 或住善法。或作五逆。或爲闡提。如是等行。
T2227_.61.0410b24: 非凡所測。故云應生諦信不懷疑心也
T2227_.61.0410b25: 經。持眞言人不應與彼別持誦人更相施驗
T2227_.61.0410b26: 釋曰。第七施驗降伏對也。分文爲二。初
T2227_.61.0410b27: 明不應施驗。次明莫作降伏之。此即初也。
T2227_.61.0410b28: 若未得悉地。更相施驗。於所求願。最爲
T2227_.61.0410b29: 難辨。是故所不應作也
T2227_.61.0410c01: 經。若縁小過不應即作降伏之法 釋曰。二
T2227_.61.0410c02: 明莫作降伏也。菩薩廣濟利他爲本。何縁
T2227_.61.0410c03: 小事即作損害。違三昧耶故不應作也
T2227_.61.0410c04: 經。樂成就人不應歌詠言詞調戲 釋曰。第
T2227_.61.0410c05: 八汚口嚴身對也。分文爲二。初明不應
T2227_.61.0410c06: 汚口。次明不應嚴身。此即初也。歌詠者。
T2227_.61.0410c07: 謂唱歌詠詩等也。言詞者。謂巧言美語等
T2227_.61.0410c08: 也。調戲者。謂無益談咲等也。與他語話尚
T2227_.61.0410c09: 汚口業。障於悉地。何況如此等也。若非眞
T2227_.61.0410c10: 言總不用説。是應行處也
T2227_.61.0410c11: 經。爲嚴身好不應塗飾脂粉花鬘 釋曰。二
T2227_.61.0410c12: 明不應嚴身也。脂諸時反。肥凝者也。又膏
T2227_.61.0410c13: 也。粉甫憤反。付面粉也。胡粉脂。和如糊。以
T2227_.61.0410c14: 塗面。䞓粉染使赤。以著頬也。塗身指粉。嚴
T2227_.61.0410c15: 飾花鬘。女人所好。不是求道人之所宜也。
T2227_.61.0410c16: 是故制之
T2227_.61.0410c17: 經。亦不跳躑急走邪行 釋曰。此即第九跳
T2227_.61.0410c18: 地浮水對也。文亦爲二。初明莫跳躑等。二
T2227_.61.0410c19: 明不應浮戲。此即初也。跳徒彫反。躍也。上
T2227_.61.0410c20: 也。躑馳戟反。是即蹢字。蹄也。謂擧足不進
T2227_.61.0410c21: 也。文中有三事不應作事。如文可悉也
T2227_.61.0410c22: 經。亦不河中裸形浮戲 釋曰。二明不應浮
T2227_.61.0410c23: 戲也。裸形浮戲是放逸事。不宜行人故如
T2227_.61.0410c24: 來制之
T2227_.61.0410c25: 經。略而言之身諸嘲調一切戲咲 釋曰。第
T2227_.61.0410c26: 十身略口廣對也。分文爲二。初明總略制
T2227_.61.0410c27: 諸身過。二明廣斷口業諸惡。此即初也。上
T2227_.61.0410c28: 一對中。制身有限。故至是對。總略制之文
T2227_.61.0410c29: 意可見
T2227_.61.0411a01: 經。諸邪口業下至終不習學 二明廣斷
T2227_.61.0411a02: 口業諸惡也。非但制身。口亦誡之。故有此
T2227_.61.0411a03: 文。諸邪口業者。總擧口業也。及虚誑語等
T2227_.61.0411a04: 者。別擧口四。皆不應作一句。冠上身略文
T2227_.61.0411a05: 也。次所應對答等者。於口四外。更別制斷。
T2227_.61.0411a06: 然對答多言及無益言談。於持誦事爲障
T2227_.61.0411a07: 多故
T2227_.61.0411a08: 經。亦復不與外道之人及旃荼羅人同住
T2227_.61.0411a09: 釋曰。第十一併奪與奪對也。分文爲二。初
T2227_.61.0411a10: 明於惡人諸人一向停止同住談語。故云
T2227_.61.0411a11: 併奪。二明於同伴人有語不語。故云與奪。
T2227_.61.0411a12: 此即初也。亦分爲二。初明不應與惡人同
T2227_.61.0411a13: 住談語。次明不應與諸人同住談語。此即
T2227_.61.0411a14: 初也。亦分爲二。初明不應與惡人同住。
T2227_.61.0411a15: 次明不應與語。此即初也
T2227_.61.0411a16: 經。如斯等類來相問詰亦不與語 釋曰。二
T2227_.61.0411a17: 明不應與語。文意可見
T2227_.61.0411a18: 經。亦不與外諸人談話 釋曰。二明不應
T2227_.61.0411a19: 與諸人同住談話。竝於持誦爲障多故
T2227_.61.0411a20: 經。唯共伴語下至不與伴語 釋曰。二明
T2227_.61.0411a21: 於同伴人有語不語也。望前併奪。許與
T2227_.61.0411a22: 伴語。故云唯共等也。先明不語。當念誦時
T2227_.61.0411a23: 等文是也。次明共語。唯除餘時者是也。雖
T2227_.61.0411a24: 許餘時。世間言談話等事。是非所許。故
T2227_.61.0411a25: 云自非所須不與伴語也
T2227_.61.0411a26: 經。亦不以油塗飾於身 釋曰。第十二飾身
T2227_.61.0411a27: 口喫對也。分文爲二。初明不應油塗飾
T2227_.61.0411a28: 身。次明口不應喫諸不宜食。此即初也。凡
T2227_.61.0411a29: 以油塗飾於身者。爲愛身故。持誦之者。唯
T2227_.61.0411b01: 求諸佛微妙法身。何須愛此凡流之事。故
T2227_.61.0411b02: 不應作
T2227_.61.0411b03: 經。又不應喫葱蒜蘿菔下至皆不應食 釋
T2227_.61.0411b04: 曰。二明口不應喫諸不宜食也。其不宜食。
T2227_.61.0411b05: 在文可見。或臭穢故不應喫。謂葱蒜蘿菔
T2227_.61.0411b06: 諸菜茹等也。言菜茹者。茹釀慮讓擧二反。
T2227_.61.0411b07: 掇茹者。掇者拾食之也。又貪也。呉越凡食
T2227_.61.0411b08: 貪者謂之茹也。又臭也。今皆用之。然諸教
T2227_.61.0411b09: 法。皆許食菜。今但取拾食貪食及以臭義
T2227_.61.0411b10: 也。或嗜其味。所以制之。謂油麻酒酢。米粉
T2227_.61.0411b11: 豆餅。并蒸畢豆。及油麻餅。并作團食。油麻
T2227_.61.0411b12: 粳米。豆粥及以粥等也。或鬼所愛故不許
T2227_.61.0411b13: 喫。謂一切毘那夜迦所愛之食。但教法中。
T2227_.61.0411b14: 所以許食者。爲求得力故許食之。今斷
T2227_.61.0411b15: 愛喫故不許食也。或不淨故不用喫。謂供
T2227_.61.0411b16: 養殘食。所被驀食。或被觸食等也。又餘教
T2227_.61.0411b17: 法中。廣説諸不宜食。具如彼也
T2227_.61.0411b18: 經。一切車乘及以鞍乘皆不乘騎 釋曰。第
T2227_.61.0411b19: 十三内具外具對也。分文爲二。初明不應
T2227_.61.0411b20: 騎諸車乘等乘等即是嚴身外具也。次明
T2227_.61.0411b21: 不用鏡華粉等。即是嚴身内具。此即初也
T2227_.61.0411b22: 經。一嚴身之具所謂鏡華粉藥傘蓋非因
T2227_.61.0411b23: 縁事亦不應用 釋曰。二明不用鏡華粉
T2227_.61.0411b24: 等也。於祕教中。或時得用此鏡華等。除
T2227_.61.0411b25: 此因縁。餘所不許。故云非因縁事等也
T2227_.61.0411b26: 經。亦不以手揩手以脚揩脚 釋曰。第十四
T2227_.61.0411b27: 汚身穢水對也。文亦爲二。初明莫汚身分。
T2227_.61.0411b28: 次明勿穢諸水。此即初也。若洗手訖。二手
T2227_.61.0411b29: 相揩。即爲不淨。脚亦如是。悉不淨潔故
T2227_.61.0411c01: 制之也。故律中云。比丘晨起應淨洗手。不
T2227_.61.0411c02: 得直麁洗五指頭。復不得齊掖。當齊椀
T2227_.61.0411c03: 以前令淨。不得麁魯洗。不得揩令血出。
T2227_.61.0411c04: 當以豆磨草末。若恢土淨洗手指令作聲。
T2227_.61.0411c05: 洗淨手已。若更相揩者。便名不淨。應更洗
T2227_.61.0411c06: 也
T2227_.61.0411c07: 經。一切水中不大小便 釋曰。二明勿穢
T2227_.61.0411c08: 水也。其水爲體。能洗淨一切。若汚穢之
T2227_.61.0411c09: 者。人物皆不淨。又水神大瞋。所作無感。故
T2227_.61.0411c10: 不可作也
T2227_.61.0411c11: 經。不應岸側以手承食而食 釋曰。第十五
T2227_.61.0411c12: 無器有器對也。文亦爲二。初明岸側手不
T2227_.61.0411c13: 承食。次明不得鎚銅器食及葉上不翻。此
T2227_.61.0411c14: 即初也。言岸側者。水望涯洒而高曰岸。洒
T2227_.61.0411c15: 謂深也。若如是處。以爲不隱。何況無器以
T2227_.61.0411c16: 手承食而食。既失威儀。是故制也
T2227_.61.0411c17: 經。亦不用鎚銅器食以諸葉上不翻盛食
T2227_.61.0411c18: 釋曰。二明不得鎚銅器食及以葉上不翻盛
T2227_.61.0411c19: 食也。然於律中不許銅器。是故制之。又
T2227_.61.0411c20: 復葉上不翻盛食。悉爲不淨。是故亦制。雖
T2227_.61.0411c21: 有器盛。而鎚銅器佛所不許。雖用諸葉。
T2227_.61.0411c22: 而不翻盛。亦同觸食。故竝不用也。故律中
T2227_.61.0411c23: 云。比丘欲出乞食時。應淨洗手著入聚
T2227_.61.0411c24: 落衣。著入聚落衣已。復洗手持鉢入聚
T2227_.61.0411c25: 落。若冬寒時。内鉢著嚢中。欲到聚落邊。若
T2227_.61.0411c26: 池水若流水上。應淨洗手。若無水者。當入
T2227_.61.0411c27: 聚落中。到比丘住處。乞水洗手。若復無者。
T2227_.61.0411c28: 往比丘尼精舍中求水。若復無者。當到信
T2227_.61.0411c29: 心優婆塞家求淨水。若復無者。當開鉢嚢
T2227_.61.0412a01: 出鉢捉一處乞食。得食已。還出聚落。到
T2227_.61.0412a02: 池水若泉流水。當置鉢淨草上。然後淨洗
T2227_.61.0412a03: 手。淨洗石若草葉。洗已。鉢中指所觸飯。當
T2227_.61.0412a04: 洗葉已。寫飯置石上若草葉上。寫飯時。不
T2227_.61.0412a05: 得於不淨手捉處寫。寫已當更淨洗鉢還
T2227_.61.0412a06: 盛著鉢中而食也。雖文辭似異。而意義稍
| T2227_.61.0412a07: | 同。是故且引之 | 是一對 更檢 | 鎚字直追反。鍛也。 |
T2227_.61.0412a09: 小治也。又打鐵也
T2227_.61.0412a10: 經。不臥大小床榻下至右脅而臥 釋曰。第
T2227_.61.0412a11: 十六教眠教食對也。文亦爲二。初明教眠。
T2227_.61.0412a12: 次明教食也。就初亦二。初明臥法。次明眠
T2227_.61.0412a13: 法。此即初也。教臥有六句。初不臥大小床
T2227_.61.0412a14: 榻。次不與人同處而臥。三欲臥之時。清淨
T2227_.61.0412a15: 而臥尋思智慧。謂尋思第一義諦也。四不
T2227_.61.0412a16: 面地臥。是面地臥。亦名阿修羅覆臥。五亦
T2227_.61.0412a17: 不仰臥。亦名屍臥。亦曰婬女臥。六如師子
T2227_.61.0412a18: 王右脇臥。如文可知也
T2227_.61.0412a19: 經。當臥之時不張目睡 釋曰。二明眠法
T2227_.61.0412a20: 也。大毘盧遮那經云。彼食竟。休息少時。復
T2227_.61.0412a21: 當禮拜諸佛懺悔衆罪。爲淨心故。如是
T2227_.61.0412a22: 修常業。乃至依前讀誦經典。恒依是位。於
T2227_.61.0412a23: 後日分亦復如是。初夜後夜。思惟大乘。無
T2227_.61.0412a24: 得間絶。至中夜分。以事業金剛。如前被
T2227_.61.0412a25: 金剛甲。敬禮一切諸佛大菩薩等。次當運心
T2227_.61.0412a26: 如法供養。而作是念。我爲一切衆生志求
T2227_.61.0412a27: 大事因縁。故應當愛護是身。少時安寢。非
T2227_.61.0412a28: 爲貪著睡眠之樂。先當正身威儀重累二
T2227_.61.0412a29: 足。右脇而臥。若支體疲懈者。隨意轉側無
T2227_.61.0412b01: 咎。爲令速寤。常當係意在明。又復不應
T2227_.61.0412b02: 偃臥床上。具如彼經也
T2227_.61.0412b03: 經。日不再食下至不須食之 釋曰。二明
T2227_.61.0412b04: 教食也。此有五句。初日不再食。二不應斷
T2227_.61.0412b05: 食。謂永斷不食。有教法中説斷食法。彼即
T2227_.61.0412b06: 有限。是非永斷。二文其意小異也。三不應
T2227_.61.0412b07: 多食。四不應少食。五疑食不須。文意可知。
T2227_.61.0412b08: 又彼經云。初身輪得支持故。次行乞食。或
T2227_.61.0412b09: 檀越請。或僧中所得。當離魚肉薫菜及供
T2227_.61.0412b10: 養本尊諸佛之餘。乃至種種殘宿。不淨諸酒。
T2227_.61.0412b11: 水果等漿可以醉人者。皆不應飮噉。次奉
T2227_.61.0412b12: 摶食用獻本尊。又作隨意食法。若故有餘。
T2227_.61.0412b13: 更出少分。爲濟飢乏乞求故。當生是心。
T2227_.61.0412b14: 我爲任持身器安隱行道。受是段食。如膏
T2227_.61.0412b15: 車轄令不敗傷有所至到。不應以滋味
T2227_.61.0412b16: 故増減其心。及生悦澤嚴身之相。然後觀
T2227_.61.0412b17: 法界心字。遍淨諸食。以事業金剛加持自
T2227_.61.0412b18: 身。是中種子如鍐字眞言所説。復誦十力
T2227_.61.0412b19: 明八遍。方乃食之。具如彼也
T2227_.61.0412b20: 經。一切調戲多人叢叢乃至女人皆不觀看
T2227_.61.0412b21: 釋曰。第十七散亂愛著對也。文亦爲二。初
T2227_.61.0412b22: 明莫看散亂境。次明不愛房舍等。此即初
T2227_.61.0412b23: 也。此有三句。謂一切調戲及多人叢叢乃至
T2227_.61.0412b24: 女人。皆是散亂縁故。不應觀看。除此三事。
T2227_.61.0412b25: 更有多縁。不可具陳。故云乃至
T2227_.61.0412b26: 經。身口意等下至皆不應著 釋曰。三明
T2227_.61.0412b27: 不愛房舍等。文亦爲二。初明莫愛好房
T2227_.61.0412b28: 舍等。次明莫棄惡房舍等。此即初也
T2227_.61.0412b29: 經。受惡房舍及麁飮食皆不應棄 釋曰。二
T2227_.61.0412c01: 明莫棄惡房等。愛好棄惡。二倶愛著故不
T2227_.61.0412c02: 應爲
T2227_.61.0412c03: 經。亦不應著紫色衣裳下至垢穢衣服 釋
T2227_.61.0412c04: 曰。第十八内衣外衣對也。文亦爲二。初示
T2227_.61.0412c05: 外衣。言紫色等。是色法故。以爲外也。次明
T2227_.61.0412c06: 勤勵莫退。此勤勵等。是心法故名爲内。初
T2227_.61.0412c07: 亦爲二。初明不應著衣。次示應著衣。此
T2227_.61.0412c08: 即初也。紫色衣裳。是佛不許。破衣垢衣。是
T2227_.61.0412c09: 不祥相故竝不許
T2227_.61.0412c10: 經。念誦之時應著内衣 釋曰。二示應著
T2227_.61.0412c11: 衣。言内衣者迫近身之衣。不是心内也｣
T2227_.61.0412c12: 經。不自謙下云多愆犯下至三種悉地 釋
T2227_.61.0412c13: 曰。二明勤勵莫退也。由此勤勵。能防外惡。
T2227_.61.0412c14: 證得悉地也。分文爲四。初明爲愆犯故
T2227_.61.0412c15: 莫退。乃至四明爲放根故莫退。此即初也。
T2227_.61.0412c16: 若發菩提心。諸所犯罪。皆悉消滅。猶如朝
T2227_.61.0412c17: 露見陽即晞。先隨逐師。既發如來一切智
T2227_.61.0412c18: 智心。何爲小罪妨大事。故云不自謙下云
T2227_.61.0412c19: 等也
T2227_.61.0412c20: 經。縱爲宿業下至終不棄捨 釋曰。二明
T2227_.61.0412c21: 爲疾病故莫退也
T2227_.61.0412c22: 經。於其夢中下至亦不棄捨 釋曰。三明
T2227_.61.0412c23: 爲夢事故莫退也。就中爲三。初明莫順
T2227_.61.0412c24: 虚空聲告。次明不瞋彼惡責罵。三明勸進。
T2227_.61.0412c25: 此即初也
T2227_.61.0412c26: 經。復不瞋彼下至竝是魔故 釋曰。二明
T2227_.61.0412c27: 不瞋彼惡責罵也
T2227_.61.0412c28: 經。唯須精進下至諸邪境界 釋曰。三明
T2227_.61.0412c29: 勸進也。自退所行故云退心。誹謗三寶故
T2227_.61.0413a01: 云惡思。隨順魔境故云擧縁諸邪境界也｣
T2227_.61.0413a02: 經。縱放諸根恒常護淨而念誦之 釋曰。四
T2227_.61.0413a03: 明爲放根故莫退也。於前諸事若作祕
T2227_.61.0413a04: 釋。云云
T2227_.61.0413a05: 經。若欲求大悉地下至諸惡毒 釋曰。從
T2227_.61.0413a06: 此以下。大段第二。明調不調相。即答云何
T2227_.61.0413a07: 調伏相也。分文爲二。初明不應以眞言
T2227_.61.0413a08: 攝伏擁護。次明不應諍驗力也。初亦爲
T2227_.61.0413a09: 二。初明自所持眞言不應攝伏擁護。次明
T2227_.61.0413a10: 諸餘眞言亦不應作。此即初也。此有四句。
T2227_.61.0413a11: 不應攝伏魑魅魍魎。二不應擁護自他。
T2227_.61.0413a12: 三亦不救難。四不禁諸惡毒。亦應云難
T2227_.61.0413a13: 禁惡毒也。若未得悉地行此等事。神驗殘
T2227_.61.0413a14: 漏。不逮悉地
T2227_.61.0413a15: 經。非直所持眞言下至頻頻而作 釋曰。二
T2227_.61.0413a16: 明諸餘眞言亦不應作也。除自所持本尊
T2227_.61.0413a17: 眞言以餘尊眞言亦不應作攝伏擁護。又
T2227_.61.0413a18: 前二外。自常所用諸餘眞言。皆不應作。故
T2227_.61.0413a19: 云所有隨用等也
T2227_.61.0413a20: 經。亦不與人互諍驗力 釋曰。二明不應
T2227_.61.0413a21: 諍驗力也。持眞言者。慈愍一切以爲心
T2227_.61.0413a22: 本。然彼此相嫌諍其驗力。豈以不越三摩
T2227_.61.0413a23: 耶。故大悲心陀羅尼經云。陀羅尼相貌如
T2227_.61.0413a24: 何。大悲慈心是。平等心是。無爲心是。無染著
T2227_.61.0413a25: 心是。空觀心是。恭敬心是。卑下心是。雜亂
T2227_.61.0413a26: 心是。無上菩提心是。當知如是等心是即陀
T2227_.61.0413a27: 羅尼相貌也。若起相諍心。諸佛不加持。明
T2227_.61.0413a28: 王所呵棄。故不應作之。但除大事因縁
T2227_.61.0413a29: 也
T2227_.61.0413b01: 經。若求悉地當須三時洗浴下至而洗浴之
T2227_.61.0413b02: 釋曰。從此以下。大段第三。正明持眞言
T2227_.61.0413b03: 相。是答云何誦眞言方便之次第也。分文
T2227_.61.0413b04: 爲二。初明眞言方便次第。次若念誦時下。
T2227_.61.0413b05: 二明三業威儀次第也。就初亦二。初明洗
T2227_.61.0413b06: 浴眞言次第。次向作呼摩時下。二明加持道
T2227_.61.0413b07: 具眞言次第也。初文亦二。初明洗浴眞言
T2227_.61.0413b08: 次第。次然始可往下。二明洗浴往詣道場
T2227_.61.0413b09: 之次第也。初亦爲八。初加持水眞言。乃至第
T2227_.61.0413b10: 八獻水眞言。就初爲三。初略顯示。次二正
T2227_.61.0413b11: 示眞言。三明用眞言。法。及以功能。此即初
T2227_.61.0413b12: 也
T2227_.61.0413b13: 經。水眞言曰下 釋曰。二正示眞言。其手印
T2227_.61.0413b14: 相。撹水印是也
T2227_.61.0413b15: 經。此眞言眞言水下至不用水 釋曰。三
T2227_.61.0413b16: 明用眞言法。及以功能也
T2227_.61.0413b17: 經。土眞言下。釋曰。二明淨土眞言。分文
T2227_.61.0413b18: 爲二。初明眞言。次明用眞言法。及以功
T2227_.61.0413b19: 能。此即初也。其手印相。如供養次第法也
T2227_.61.0413b20: 經。此眞言眞言土下至不爲災惱 釋曰。
T2227_.61.0413b21: 二明用眞言法。及以功能。爲淨身故。先
T2227_.61.0413b22: 取淨土。分作三聚。以眞言手印。各持誦之。
T2227_.61.0413b23: 撹古巧反。亂也。一曰撓也
T2227_.61.0413b24: 經。辟毘那夜迦眞言下 釋曰。三明辟除眞
T2227_.61.0413b25: 言。分文爲二。初明眞言。次明用眞言法。
T2227_.61.0413b26: 此即初也。以印從頂向下至足而略云。是
T2227_.61.0413b27: 其印相也
T2227_.61.0413b28: 經。此眞言誦之下至澡浴 釋曰。二明用
T2227_.61.0413b29: 眞言法也。辟諸毘那夜迦者。是即遣除身
T2227_.61.0413c01: 中毘那夜迦難也
T2227_.61.0413c02: 經。沐浴眞言曰下 釋曰。四明沐浴眞言。文
T2227_.61.0413c03: 亦爲二。初明眞言。次明用法。此即初也。此
T2227_.61.0413c04: 是軍荼利眞言。其手印相。具如供養法也
T2227_.61.0413c05: 經。此眞言誦七遍隨意澡浴 釋曰。二明用
T2227_.61.0413c06: 法。於中亦二。先明用沐浴眞言法。後明
T2227_.61.0413c07: 用心眞言法。此即初也
T2227_.61.0413c08: 經。洗浴之時下至持念沐浴心眞言 二明
T2227_.61.0413c09: 用心眞言法。此亦爲三。初明誡勸。次示眞
T2227_.61.0413c10: 言。三明用眞言法。此即初也
T2227_.61.0413c11: 經。沐浴心眞言曰下 釋曰。二示眞言也｣
T2227_.61.0413c12: 經。此眞言誦之乃至浴竟 釋曰。三明用眞
T2227_.61.0413c13: 言法也
T2227_.61.0413c14: 經。次掬水自灌頂上 釋曰。五明自灌頂眞
T2227_.61.0413c15: 言。分文爲三。此即初明標示也
T2227_.61.0413c16: 經。潅頂眞言曰下 釋曰。二示眞言也。教
T2227_.61.0413c17: 法有印。以印取水。持誦眞言三遍。而自潅
T2227_.61.0413c18: 頂。是潅頂印也
T2227_.61.0413c19: 經。此眞言二手掬水下至如是三度 釋曰。
T2227_.61.0413c20: 三明用眞言。自潅頂法也
T2227_.61.0413c21: 經。次結頂髮眞言曰下 釋曰。六明結頂
T2227_.61.0413c22: 髮眞言。分文爲二。初明通用結髮眞言。次
T2227_.61.0413c23: 明三部結髮眞言。就初亦爲二。初示眞言。
T2227_.61.0413c24: 次明用眞言結髮之法。此即初也
T2227_.61.0413c25: 經。此眞言眞言髮三遍下至置印頂上 釋
T2227_.61.0413c26: 曰。二明用眞言結髮之法。竝明二家結髮
T2227_.61.0413c27: 之相。在文可見
T2227_.61.0413c28: 經。佛部結髮眞言曰下 釋曰。二明三部結
T2227_.61.0413c29: 髮眞言。文自爲三。即三部眞言是也。凡洗浴
T2227_.61.0414a01: 時。不應就於淤泥水中。或水有刺。或英
T2227_.61.0414a02: 岸水中。或陜渠淺水。捉渇急流。多蟲渾水。
T2227_.61.0414a03: 漑潅田水。及坑中水。如是之水。竝勿洗浴。
T2227_.61.0414a04: 又復不應於其水中及以水側大小便利。
T2227_.61.0414a05: 不得於水中跳走急行浮沒等戲。正在水
T2227_.61.0414a06: 中。勿視隱處等。應當寂靜默然洗浴。但令
T2227_.61.0414a07: 去垢。勿爲嚴身之想。具如教法中説也
T2227_.61.0414a08: 經。次應洗手三度嗽口浴本尊主 釋曰。七
T2227_.61.0414a09: 明三部漱口飮水灑淨眞言也。文亦爲二。
T2227_.61.0414a10: 初略示法則。次明三部漱口等眞言。此即初
T2227_.61.0414a11: 也。言浴本尊主者。謂指後文。非斯段意
T2227_.61.0414a12: 也
T2227_.61.0414a13: 經。佛部漱口飮水灑淨眞言下 釋曰。二明
T2227_.61.0414a14: 三部漱口等眞言。文自爲三。即三部眞言是
T2227_.61.0414a15: 也
T2227_.61.0414a16: 經。作漱口飮水灑淨已面向本尊下至方詣
T2227_.61.0414a17: 道場 釋曰。八明獻水眞言也。分文爲三。
T2227_.61.0414a18: 初略示法則。次正示眞言。三明手印相及
T2227_.61.0414a19: 誦眞言。此即初也。文有六句。一面向本尊。
T2227_.61.0414a20: 觀念本尊。二持誦眞言。三作手印。四取水
T2227_.61.0414a21: 三掬想浴本尊。五奉閼伽。六於水中隨意
T2227_.61.0414a22: 念誦。如文可知
T2227_.61.0414a23: 經。佛部獻水眞言曰下 二正示眞言也。
T2227_.61.0414a24: 文自爲三。即三部眞言是也
T2227_.61.0414a25: 經。其手印相二手仰掌下至隨任多少 釋
T2227_.61.0414a26: 曰。三明手印相及誦眞言也
T2227_.61.0414a27: 經。然始可往常念誦處 釋曰。二明洗浴往
T2227_.61.0414a28: 詣道場之次第也。分文爲二。初明洗了始
T2227_.61.0414a29: 可往詣。次既到彼所下。明既到彼所應
T2227_.61.0414b01: 修諸事業也。初亦爲二。初總略明洗了可
T2227_.61.0414b02: 往。次明未到之間所修諸事。此即初也
T2227_.61.0414b03: 經。乃至未到彼所已來下至常持不忘 釋
T2227_.61.0414b04: 曰。二明未到之間所修諸事也。中有五句。
T2227_.61.0414b05: 一勿懷瞋嫉隨順諸境也。瞋謂根本煩惱
T2227_.61.0414b06: 之一。嫉謂隨煩惱之一。言諸境者。謂除前
T2227_.61.0414b07: 二餘諸煩惱及色聲等也。二身心清淨敬想
T2227_.61.0414b08: 本神。本神者謂本尊也。三而徐往之。四堅
T2227_.61.0414b09: 持禁戒。謂如堅持四重禁等。五如前所制。
T2227_.61.0414b10: 常持不忘。謂如品初所制法則。常持不忘
T2227_.61.0414b11: 也
T2227_.61.0414b12: 經。既到彼所即應如法修諸事業而念誦之
T2227_.61.0414b13: 釋曰。二明既到彼所應修諸事業也。分
T2227_.61.0414b14: 文爲二。初總略示之。次別明行法。此即初
T2227_.61.0414b15: 也
T2227_.61.0414b16: 經。常須如法作漫荼羅供養持誦 釋曰。二
T2227_.61.0414b17: 別明行法也。就中爲二。初明道場内所行
T2227_.61.0414b18: 法。次除諸罪故下。二泛示所應行事也。初
T2227_.61.0414b19: 亦爲二。初明道場内正行。次明助行。此即
T2227_.61.0414b20: 初也
T2227_.61.0414b21: 經。若有疲倦下至願成勝事 釋曰。二明
T2227_.61.0414b22: 道場内助行也。中有七事。一轉讀經典。二
T2227_.61.0414b23: 作制多。三諸餘善事謂印佛等。四歸三寶。
T2227_.61.0414b24: 五懺悔。六發菩提心。七願成勝事。謂所求
T2227_.61.0414b25: 悉地也
T2227_.61.0414b26: 經。除諸罪故應常依教作諸善事 釋曰。
T2227_.61.0414b27: 二明泛示所應行事。於中爲二。初總明
T2227_.61.0414b28: 應行諸善事。次正示諸善事。此即初也。若
T2227_.61.0414b29: 欲除諸罪速成悉地者。廣應修善事故。云
T2227_.61.0414c01: 應常依教作諸善事也
T2227_.61.0414c02: 經。而行惠施下至眞言法經 釋曰。二正
T2227_.61.0414c03: 示諸善事。於中爲三。初明應修六度諸
T2227_.61.0414c04: 善。次依經善畫下。二明應入曼荼羅。次白
T2227_.61.0414c05: 月八日下。三明節日倍加諸事。此即初也。
T2227_.61.0414c06: 而行惠施等者。是行財施。於諸法教等者。是
T2227_.61.0414c07: 行法施也。常懷忍辱。是即忍度。精進不退。
T2227_.61.0414c08: 謂精進度也。深懷歸信。謂歸信三寶。即持戒
T2227_.61.0414c09: 也。六念經心。是禪定也。所聞經典諦思文
T2227_.61.0414c10: 義等三事。是即般若也
T2227_.61.0414c11: 經。依經善畫下至自入發之 釋曰。二明
T2227_.61.0414c12: 應入曼荼羅。文亦爲二。初明應須自入。
T2227_.61.0414c13: 次明應令他入。此即初也。爲令悉地速成
T2227_.61.0414c14: 就故畫曼荼羅。及須自入并令他入。所謂
T2227_.61.0414c15: 化功歸己早成菩提者也
T2227_.61.0414c16: 經。初定諦信下至隨次入之 釋曰。二明
T2227_.61.0414c17: 應令他入。文亦爲三。初明四衆隨次入。
T2227_.61.0414c18: 次明令發三種心。三明應當授與手印等。
T2227_.61.0414c19: 此即初也
T2227_.61.0414c20: 經。竝皆堅固發菩提心決定心正見心 釋
T2227_.61.0414c21: 曰。二明令發三種心也。此三種心。謂菩提
T2227_.61.0414c22: 心爲因等三句心也。若無大悲。其菩提心
T2227_.61.0414c23: 未得堅固。故以大悲爲決定心。若無正
T2227_.61.0414c24: 智。何得究竟利生弘誓。故名正見心。若無
T2227_.61.0414c25: 此三心。雖入曼荼羅。未知歸依處。故令
T2227_.61.0414c26: 堅固是三種心也
T2227_.61.0414c27: 經入。曼荼羅了下至宣説眞言法則 釋曰。
T2227_.61.0414c28: 三明應當授與手印等也。隨華墮處當
T2227_.61.0414c29: 授其尊手印及與其眞言次第法則。又應廣
T2227_.61.0415a01: 爲宣説眞言法則。是故云也
T2227_.61.0415a02: 經。白月八日下至十一月十五日 釋曰。三
T2227_.61.0415a03: 明節日倍加諸事也。文亦爲三。初明節日。
T2227_.61.0415a04: 次明所倍諸事。三結示。此即初也
T2227_.61.0415a05: 經。如是之日倍加供養下至眞言速疾成
T2227_.61.0415a06: 釋曰。二明所倍諸事。應當倍加四種之事。
T2227_.61.0415a07: 一倍加供養。二依法持誦。三作呼摩法。四
T2227_.61.0415a08: 加持禁戒也
T2227_.61.0415a09: 經。常勤憶念下至速成 釋曰。三明結示。
T2227_.61.0415a10: 如文可知
T2227_.61.0415a11: 經。向作呼摩時下至作一切事 釋曰。第二
T2227_.61.0415a12: 明加持道具眞言次第也。分文爲四。初
T2227_.61.0415a13: 明加持拔折羅。次作諸事時下。二明加持
T2227_.61.0415a14: 珠索。次作法之時下。三明加持茅鐶。次復
T2227_.61.0415a15: 取白氈絲下。四明加持線索也。就初爲三。
T2227_.61.0415a16: 初明將作呼摩時。先以瞋怒眞言加持拔
T2227_.61.0415a17: 折羅。次示瞋怒眞言。次金剛諸事下。三明
T2227_.61.0415a18: 作金剛杵。此即初也
T2227_.61.0415a19: 經。瞋怒金剛眞言曰下 釋曰。二示瞋怒眞
T2227_.61.0415a20: 言。如文也
T2227_.61.0415a21: 經。金剛諸事下至作三股金剛杵 釋曰。三
T2227_.61.0415a22: 明作金剛杵。分文爲五。初正明作金剛
T2227_.61.0415a23: 杵。次作呼摩時下。明用杵時。次若常持此
T2227_.61.0415a24: 金剛杵下。三明杵功能。次以紫檀香下。四
T2227_.61.0415a25: 明供養杵。次其諸事業下。五明能成諸事。
T2227_.61.0415a26: 竝如文也
T2227_.61.0415a27: 經。作呼摩時下至是善成就者 釋曰。二
T2227_.61.0415a28: 明用杵時。如文也
T2227_.61.0415a29: 經。常持此金剛杵下至馳散而去 釋曰。
T2227_.61.0415b01: 三明杵功能也
T2227_.61.0415b02: 經。以紫檀香下至華香供養 釋曰。四明
T2227_.61.0415b03: 供養杵也
T2227_.61.0415b04: 經。其諸事業下至成就諸餘事等 釋曰。五
T2227_.61.0415b05: 明能成諸事。如文也
T2227_.61.0415b06: 經。作諸事時常須右手常持珠索 釋曰。二
T2227_.61.0415b07: 明加持珠索。分文爲二。初總明加持珠
T2227_.61.0415b08: 索之法。次金剛明王下。二別明三部加持
T2227_.61.0415b09: 珠索。就初亦二。初總明用珠索之儀。次以
T2227_.61.0415b10: 香下。總明加持珠索。竝如文也
T2227_.61.0415b11: 經。以香塗之下至一千八遍 釋曰。二總
T2227_.61.0415b12: 明加持珠索也
T2227_.61.0415b13: 經。金剛明王珠索眞言曰下至眞言末 釋
T2227_.61.0415b14: 曰。二別明三部加持珠索。就中爲二。初明
T2227_.61.0415b15: 金剛部加持珠索。次佛部珠索應用佛母眞
T2227_.61.0415b16: 言下。二明二部加持珠索。就初爲三。初明
T2227_.61.0415b17: 所用眞言次此明王下。二明功能。次若金剛
T2227_.61.0415b18: 部珠索者下。三明作珠索之法。此即初也。
T2227_.61.0415b19: 此眞言即金剛部淨數珠眞言。更有佛部蓮
T2227_.61.0415b20: 花部淨數珠眞言。具如供養法。各以此三
T2227_.61.0415b21: 部淨珠眞言隨其本部眞言用穿珠孔一
T2227_.61.0415b22: 一珠顆持誦七遍乃至穿繼畢已。又更持誦
T2227_.61.0415b23: 眞言百遍。復如前法而淨數珠。後以此眞
T2227_.61.0415b24: 言而作成就
T2227_.61.0415b25: 經。此明王大印名忙莽鶏 釋曰。二明眞言
T2227_.61.0415b26: 功能。亦爲三。初示大印名次正明功能。三
T2227_.61.0415b27: 非直下明一切母。此即初也
T2227_.61.0415b28: 經。能成一切明王眞言下至及護身事 釋
T2227_.61.0415b29: 曰。二正明功能中。有五功能。一能成一切
T2227_.61.0415c01: 明王眞言。二能増益。三能滿足眞言字句。四
T2227_.61.0415c02: 能成就諸餘法事。五能成護身事
T2227_.61.0415c03: 經。非直但是諸明王母亦是一切金剛之母
T2227_.61.0415c04: 釋曰。三明一切之母也
T2227_.61.0415c05: 經。若金剛部珠索者著一鳴嚕捺囉叉置於
T2227_.61.0415c06: 線中後繋爲結 釋曰。三明作珠索之法。
T2227_.61.0415c07: 於中爲二。初正明作珠索之法。後明擧
T2227_.61.0415c08: 一部令知餘二部。此即初也。言鳴嚕捺羅
| T2227_.61.0415c09: | 叉者 | 云云 |
T2227_.61.0415c11: 一部珠索令知餘二部也。若於金剛部珠
T2227_.61.0415c12: 索。著一嗚嚕捺羅叉。置於線中。故云金剛
T2227_.61.0415c13: 中作餘二珠索。亦准此應作。故云餘二可
T2227_.61.0415c14: 知也
T2227_.61.0415c15: 經。佛部珠索應用佛母眞言下至觀世音眞
T2227_.61.0415c16: 言 釋曰。二明二部加持珠索也。分文爲
T2227_.61.0415c17: 三。初總示二部珠索所用眞言名號。次佛母
T2227_.61.0415c18: 眞言曰下。二別正示眞言。次帶持此珠索下。
T2227_.61.0415c19: 三明珠索功能。此即初也
T2227_.61.0415c20: 經。佛母眞言曰下至眞言末 釋曰。二別正
T2227_.61.0415c21: 示眞言。於中爲二。初示佛母眞言。次示觀
T2227_.61.0415c22: 音母眞言。悉如文也
T2227_.61.0415c23: 經。帶持此珠索者下至滿諸所求願 釋曰。
T2227_.61.0415c24: 三明珠索功能。即有三功能。在文可見也｣
T2227_.61.0415c25: 經。作法之時當用茅草下至無名指上 釋
T2227_.61.0415c26: 曰。第三明加持茅鐶。於中爲三。初總明
T2227_.61.0415c27: 加持茅鐶之法。次佛部心眞言曰下。二別
T2227_.61.0415c28: 示眞言。次若供養時下。三明茅鐶功能。就
T2227_.61.0415c29: 初亦二。初總明用茅鐶之儀。次當誦下。
T2227_.61.0416a01: 總示加持茅鐶。此即初也
T2227_.61.0416a02: 經。＊當誦當部三字半下至後安指上 釋
T2227_.61.0416a03: 曰。二總示加持茅鐶。如文可知
T2227_.61.0416a04: 經。佛部心眞言曰下至眞言末 釋曰。二別
T2227_.61.0416a05: 示眞言。於中爲三。初示佛部心眞言。次示
T2227_.61.0416a06: 觀音部心眞言。後示金剛部心眞言。悉如
T2227_.61.0416a07: 文也
T2227_.61.0416a08: 經。若供養時下至應著茅鐶 釋曰。三明
T2227_.61.0416a09: 茅鐶功能。文亦爲二。初明著鐶之時。次正
T2227_.61.0416a10: 明功能。此即初也
T2227_.61.0416a11: 經。以著鐶故下至所作吉祥 釋曰。二正
T2227_.61.0416a12: 明功能。有三功能。在文可知
T2227_.61.0416a13: 經。復取白
T2227_.61.0416a14: 明加持線索。分文爲五。初明作線索。次
T2227_.61.0416a15: 作眞言結下。二明加持線索。次念誦之時
T2227_.61.0416a16: 下。三明繋佩之時。次眠不失精下。四明功
T2227_.61.0416a17: 能。次索眞言曰下。五示所用眞言。此即初
| T2227_.61.0416a18: | 也。令童女搓合。以倶遜婆染 | 此云紅 藍花 | 或欝 |
T2227_.61.0416a20: 黄色。金剛部中其絲赤色。此等諸物。備具
T2227_.61.0416a21: 在身。方可作法。經依一部。若具説者。如
| T2227_.61.0416a22: | 所分別其手印等。隨師受之 | 云云 |
T2227_.61.0416a24: 加持線索。如文也
T2227_.61.0416a25: 經。念誦之時下至皆持繋腰 釋曰。三明
T2227_.61.0416a26: 繋佩之時也
T2227_.61.0416a27: 經。眠不失精常應繋佩 釋曰。四明繋佩之
T2227_.61.0416a28: 功能也。玉呬耶經云。用童女合線以辨事
T2227_.61.0416a29: 眞言各持誦七遍。以心觀念。一一弟子及
T2227_.61.0416b01: 稱名號。更持誦七遍。一結一誦。乃至七
T2227_.61.0416b02: 結。如是受持。弟子無諸障難。今經且擧少
T2227_.61.0416b03: 分耳
T2227_.61.0416b04: 經。索眞言曰下至眞言末 釋曰。五示所
T2227_.61.0416b05: 用眞言。其手印等如供養法。更有臂釧之
T2227_.61.0416b06: 法。亦如彼説也
T2227_.61.0416b07: 經。若念誦時下至皆眞言之 釋曰。第二
T2227_.61.0416b08: 明三業威儀次第也。大分爲四對。初上服
T2227_.61.0416b09: 下著對。次若樂悉地速得成者下。二見人聞
T2227_.61.0416b10: 法對。次若樂成就下。三勇進寂定對。次若
T2227_.61.0416b11: 晨朝時下。四朝暮夜明對。就初亦二。初明
T2227_.61.0416b12: 著脱上服。皆應加持。次若大小便下。二明
T2227_.61.0416b13: 著脱木履應當知處。此即初也。謂於此等
T2227_.61.0416b14: 時所著脱衣。皆無應持誦也。梳字所於
T2227_.61.0416b15: 反。理髮也
T2227_.61.0416b16: 經。若大小便應著木履下至皆不應著 釋
T2227_.61.0416b17: 曰。二明著脱木履應當知處。於中亦二。
T2227_.61.0416b18: 初明著脱之處。次示不應著之所以。此即
T2227_.61.0416b19: 初也
T2227_.61.0416b20: 經。於諸尊處以身口意而供養之 釋曰。二
T2227_.61.0416b21: 示不應著之所以也。謂於諸尊處。身口意
T2227_.61.0416b22: 清淨。應恭敬供養故
T2227_.61.0416b23: 經。若樂悉地速得成者下至亦應致禮 釋
T2227_.61.0416b24: 曰。二見人聞法對。亦分爲二。初明見諸勝
T2227_.61.0416b25: 境應當禮敬。次明聞諸勝法深生信喜。此
T2227_.61.0416b26: 即初也。勝境有四。謂制多。及比丘僧。若
T2227_.61.0416b27: 外天形像。并與尊者。若見如是諸勝境等。
T2227_.61.0416b28: 咸應禮敬。皆福田故。若遇外天形像。但應
T2227_.61.0416b29: 合掌者。彼諸外道所奉天等。未是出世故。
T2227_.61.0416c01: 但合掌也。或誦伽陀者。謂誦嘆徳伽陀等。
T2227_.61.0416c02: 例如阿育王禮諸羅漢塔次至薄拘羅塔
| T2227_.61.0416c03: | 而説偈等也 | 更檢 |
T2227_.61.0416c05: 聞勝法深生信喜也。諸佛所説三乘一乘。
T2227_.61.0416c06: 名爲妙法。皆是爲利一切有情。諸佛所説。
T2227_.61.0416c07: 故云生敬信也。住行向等諸位菩薩。遍滿
T2227_.61.0416c08: 法界利物之相。是非凡情之所測量。具如
T2227_.61.0416c09: 華嚴等經所説。是爲菩薩不思議相也。若
T2227_.61.0416c10: 悉地成時。世出世間一切諸事。無不稱意。
T2227_.61.0416c11: 乃至無上菩提。不歴劫數。速得成就。是爲
T2227_.61.0416c12: 眞言所成諸事。若聞此等而生毀謗。殃在
T2227_.61.0416c13: 無間。是故誡云皆應歡喜心懷踊躍也
T2227_.61.0416c14: 經。若樂成就常應勇進下至常須繼念 釋
T2227_.61.0416c15: 曰。三明勇進寂定對也。亦分爲二。初明勇
T2227_.61.0416c16: 進寂定。次常勤依行下。二明勤行律制。就
T2227_.61.0416c17: 初亦二。初明勇進勿生懈怠。次身等諸根
T2227_.61.0416c18: 下。二明在定莫貪諸欲。就初亦二。初明
T2227_.61.0416c19: 勇進勿生懈怠。次明所以。此即初也
T2227_.61.0416c20: 經。若不爾者下至無所成就 釋曰。二明
T2227_.61.0416c21: 誡進所以也。然准如成就具支法品。若不
T2227_.61.0416c22: 成者。重加精進。又更念誦。作成就法。如是
T2227_.61.0416c23: 經滿七遍。猶不成者。乞食精勤念誦。發大
T2227_.61.0416c24: 恭敬。巡八聖跡禮拜行道。或復轉讀大般
T2227_.61.0416c25: 若經七遍。或一百遍。或持勝物奉施僧伽。
T2227_.61.0416c26: 或作一百率都波。於一一前如法念誦。滿
T2227_.61.0416c27: 一千遍。若復不成就者。復作一千率都波。
T2227_.61.0416c28: 於一一前念誦千遍。若作時念誦者。經十
T2227_.61.0416c29: 二年。或復作一百八肘成辨諸事曼荼羅。如
T2227_.61.0417a01: 法念誦。若不成者。作此曼荼羅。乃至七度。
T2227_.61.0417a02: 若不成者。即以阿毘遮嚕迦法苦治本尊。
T2227_.61.0417a03: 乃至猶未成者。割自身肉。經於九夜護摩
T2227_.61.0417a04: 供養。令悉地成。若生懈怠。則違此等戒。終
T2227_.61.0417a05: 不得悉地。令自他毀祕密之法侶。得無間
T2227_.61.0417a06: 苦。故云獲大重罪等也
T2227_.61.0417a07: 經。身等諸根恒常在定下至而不廢忘 釋
T2227_.61.0417a08: 曰。二明在定莫貪諸欲。文亦爲二。初明
T2227_.61.0417a09: 莫貪諸欲。次常勤下明勸行律制。此即
T2227_.61.0417a10: 初也。所言根者。謂六根也。根以能生爲義。
T2227_.61.0417a11: 此六既竝有生識之功。故通名根。今擧能
T2227_.61.0417a12: 攝所。故云根也。所言定者。阿字大定也。世
T2227_.61.0417a13: 間欲者。謂六塵也。塵以染汚爲義。以能染
T2227_.61.0417a14: 汚情識故。通名塵也。能生行者欲心故。亦
T2227_.61.0417a15: 爲欲也。若住大定。不爲諸塵之所染汚。是
T2227_.61.0417a16: 故誡之。身等諸根。恒常在定。不應貪著世
T2227_.61.0417a17: 間諸欲也
T2227_.61.0417a18: 經。常勤依行如斯律制而不廢忘 釋曰。二
T2227_.61.0417a19: 明勤行律制。如文也
T2227_.61.0417a20: 經。若晨朝時下至即須懺悔 釋曰。四明
T2227_.61.0417a21: 朝暮夜明對也。亦分爲二。初明朝暮夜明。
T2227_.61.0417a22: 次恒須清淨下。二明勸清淨行。就初亦二。
T2227_.61.0417a23: 初明晨朝誤犯。暮間懺悔。次明夜時誤犯。
T2227_.61.0417a24: 明朝懺悔。此即初也。若不早懺。恐罪累積。
T2227_.61.0417a25: 悉地不成。故云若晨朝時等。後夜犯明懺。
T2227_.61.0417a26: 意亦然也
T2227_.61.0417a27: 經。若於夜時下至誠心懺悔 釋曰。二明
T2227_.61.0417a28: 夜時誤犯。明朝懺悔也。今明懺悔。略爲五
| T2227_.61.0417a29: | 門 | 云云 |
T2227_.61.0417b02: 勸清淨行也。等者。等取諸餘之事。謂護身。
T2227_.61.0417b03: 召請。結界。五供養。相助。決罰等也
T2227_.61.0417b04: 經。常依本戒下至悉地位中 釋曰。大段第
T2227_.61.0417b05: 三。明結總也。言本戒者。爲謂眞言門四重禁
T2227_.61.0417b06: 等。明王戒者。謂此品中所説法則等。若能
T2227_.61.0417b07: 作意行此等戒。不久應住獲悉地位中。故
T2227_.61.0417b08: 云常須作意等也
T2227_.61.0417b09: 蘇悉地羯羅經略疏卷第二
T2227_.61.0417b10: 元慶八年七月二十九日寫得已了
T2227_.61.0417b11: 傳燈大法師位最圓
T2227_.61.0417b12:
T2227_.61.0417b13:
T2227_.61.0417b14:
T2227_.61.0417b15:
T2227_.61.0417b16: 供養華品第七
T2227_.61.0417b17: 華是供物。尊即所供。今此品内。略説七十
T2227_.61.0417b18: 九種妙華供養三部諸尊之法則。故云供養
T2227_.61.0417b19: 華品。又華是從慈悲生義。謂大菩提心種
T2227_.61.0417b20: 子於大慈悲中萬行開敷。莊嚴佛菩提樹。
T2227_.61.0417b21: 以是法門供具供養心王如來。能令諸尊
T2227_.61.0417b22: 歡喜。所求必獲。故云供養華品
T2227_.61.0417b23: 經。復次分別説三品法 釋曰。從此品以下
T2227_.61.0417b24: 凡五品。大段第五。明持誦時供物也。分文
T2227_.61.0417b25: 爲五。初品明供養華。次塗香藥品明塗香。
T2227_.61.0417b26: 次分別燒香品明燒香。次燃燈法品明燃燈。
T2227_.61.0417b27: 次獻食品明飮食。即如次答云何華供養。
T2227_.61.0417b28: 云何香塗香。云何香燒香。云何燈油相。云何
T2227_.61.0417b29: 食供養。就初品爲三。初明欲説供養華。
T2227_.61.0417c01: 先説三品法。次作三種法中倶當等用下。二
T2227_.61.0417c02: 正明供養華。次常應作致如是供養下。三明
T2227_.61.0417c03: 結勸也。初文爲三。初明説三品法。次三部
T2227_.61.0417c04: 各有三等下。二明三部各有三等眞言合三
T2227_.61.0417c05: 三九等眞言也。次若作扇底迦法者下。三明
T2227_.61.0417c06: 隨各三等眞言作九品法九品成就也。就
T2227_.61.0417c07: 初爲二。初明標説三品法。次列三品法名。
T2227_.61.0417c08: 此即初也
T2227_.61.0417c09: 經。扇底迦法下至是爲三品 釋曰。二明
T2227_.61.0417c10: 列三品法名也。扇底迦。補瑟徴迦。阿毘遮
T2227_.61.0417c11: 嚕迦者。如前釋也。言餘法者。謂鉤召敬
T2227_.61.0417c12: 愛等法。隨於三部而攝屬之。故但爲三品
T2227_.61.0417c13: 也
T2227_.61.0417c14: 經。三品各有三等眞言 釋曰。二明三部
T2227_.61.0417c15: 各有三等。於中爲三。初標。次列。後釋。此即
T2227_.61.0417c16: 初也。初言三部者。謂總相三部。於此三部
T2227_.61.0417c17: 各有三等。是爲各有三等眞言。隨總相結
T2227_.61.0417c18: 名故云是爲三部。如後説也
T2227_.61.0417c19: 經。所謂聖者説下至是爲三部 釋曰。二
T2227_.61.0417c20: 列三等眞言也。等謂等類。佛部等類。乃至
T2227_.61.0417c21: 金剛部等類。是爲等類也。又等者。此三部
T2227_.61.0417c22: 眞言。隨行者心。等得成就。無有差別。故
T2227_.61.0417c23: 云等也。故分別成就品云。若欲以上眞言
T2227_.61.0417c24: 欲求下成就者。得下成就。或以下眞言祈
T2227_.61.0417c25: 求上者。得上成就。或以中眞言成上下
T2227_.61.0417c26: 者。亦等成就。眞言之中。具此四徳。當知。即
T2227_.61.0417c27: 悉上中下分。能成大果。乃至云故知持誦
T2227_.61.0417c28: 皆由心意也
T2227_.61.0417c29: 經。聖者説者下至是爲聖者眞言 釋曰。三
T2227_.61.0418a01: 明釋三等眞言也。分文爲三。初明釋聖
T2227_.61.0418a02: 者説眞言。次明釋諸天説眞言。次明釋地
T2227_.61.0418a03: 居天眞言。此即初也。今先分別能説人。次
T2227_.61.0418a04: 明所説眞言。此中言佛者。梵云佛陀。此云
T2227_.61.0418a05: 覺者。能以覺照妄不起故。又能開覺迷心
T2227_.61.0418a06: 者。猶如睡夢覺。如蓮華開。然有二義。若
T2227_.61.0418a07: 就本無不覺説名爲覺。即本來覺故。名爲
T2227_.61.0418a08: 覺者。故起信云。所言覺者。爲心體離念相。
T2227_.61.0418a09: 離念相者。等虚空界。乃至云即是平等法
T2227_.61.0418a10: 身也。若就本來不覺今始覺者。即斷無明
T2227_.61.0418a11: 不覺之念。顯現如來眞覺自性。故起信云。
T2227_.61.0418a12: 以遠離微細念故得見心性。心即常住名
T2227_.61.0418a13: 究竟覺。具此二義故名爲佛也。智論云。佛
T2227_.61.0418a14: 陀秦言智者。知何等法。知過去未來現在
T2227_.61.0418a15: 衆生數非衆生數法。有常無常等一切諸法。
T2227_.61.0418a16: 了了覺知故名爲佛陀。問曰。餘人亦知一
T2227_.61.0418a17: 切諸法。如摩醯首羅天。秦言大自在。八臂
T2227_.61.0418a18: 三眼騎白牛。如韋紐天。秦言遍悶。四臂捉
T2227_.61.0418a19: 具持輪。騎金翅鳥。如鳩摩羅天。秦言童
T2227_.61.0418a20: 子。是天
T2227_.61.0418a21: 大將。如是等諸天。各各言大。皆稱一切智。
T2227_.61.0418a22: 有人作弟子。學其經書。亦受其法。言是
T2227_.61.0418a23: 一切智。如何獨佛稱一切智。答曰。此不應
T2227_.61.0418a24: 一切智。何以故。嗔恚憍慢心著故。復是三天。
T2227_.61.0418a25: 愛之欲令得如願。惡之則欲令七世滅。
T2227_.61.0418a26: 佛則不然。菩薩時。若怨家賊來欲殺。尚自
T2227_.61.0418a27: 以身肉頭目髓腦而供養之。何況得佛。以
T2227_.61.0418a28: 是故。獨佛應當受佛名字。應當歸命佛。以
T2227_.61.0418a29: 佛爲師。不應事天。復佛有二事。一者大
T2227_.61.0418b01: 功徳神通力。二者第一善心諸結使滅。諸天
T2227_.61.0418b02: 雖有福神力。諸結使不滅。無清淨善心。
T2227_.61.0418b03: 故無大力。聲聞辟支佛雖結使滅善心清淨。
T2227_.61.0418b04: 福徳薄故力勢少。佛二法滿足故。勝一切
T2227_.61.0418b05: 人。餘人非勝一切人也。若依佛地論。釋
T2227_.61.0418b06: 薄伽梵。有二義六徳。言二義者。謂具六徳。
T2227_.61.0418b07: 及破四魔也。言六徳者。頌云。自在。熾盛。
T2227_.61.0418b08: 與端嚴。名稱。吉祥。及尊貴。所言佛陀。於六
T2227_.61.0418b09: 徳中是熾盛義。如何熾盛。彼論釋云。炎猛
T2227_.61.0418b10: 智火所燒練。故具熾盛義。又智論中。依四
T2227_.61.0418b11: 義十七徳。釋婆伽婆。言四義者。一者有
T2227_.61.0418b12: 徳義。二巧分別義。三有名聲義。四能破義。今
T2227_.61.0418b13: 爲頌曰。有徳巧分別。有名聲能破。言十七
T2227_.61.0418b14: 徳者。爲頌云。如來。殺賊。正遍知。明行。好
T2227_.61.0418b15: 去。知世間。無上。調御。天人師。智者。無等。無
T2227_.61.0418b16: 等等。世尊。度岸。及大徳。厚徳。成利。合十七。
T2227_.61.0418b17: 具釋此義。如金剛經疏。所言佛者。於四
T2227_.61.0418b18: 義中是巧分別。約十七徳即智者也。如何
T2227_.61.0418b19: 智者。如前釋也。言菩薩者。應云菩提薩
T2227_.61.0418b20: 埵縛。今略云菩薩也。智論云。何等名菩提。
T2227_.61.0418b21: 何等名薩埵。菩提名諸佛道。薩埵名或衆
T2227_.61.0418b22: 生。或大心。是人諸佛功徳盡欲得。其心不
T2227_.61.0418b23: 可斷不可破。如金剛山。是名大心。復稱
T2227_.61.0418b24: 讃好法故名薩。好法體相名爲埵。菩薩
T2227_.61.0418b25: 心自利利他故。度一切衆生故。知一切法
T2227_.61.0418b26: 實性故。行阿耨多羅三藐三菩提道故。爲
T2227_.61.0418b27: 一切賢聖之所稱讃。是故名菩提薩埵。或
T2227_.61.0418b28: 名勇心。具如論也。興唐和尚引阿闍梨
T2227_.61.0418b29: 説云。具正義當云菩提索哆。此索多者。是
T2227_.61.0418c01: 忍樂修行堅持不捨義也。然聲明有如是法。
T2227_.61.0418c02: 若論文字。其義雖正。音韻或不當便者。得
T2227_.61.0418c03: 取便安之。故世論師謂爲薩埵。傳習者隨
T2227_.61.0418c04: 順其辭。就瑜伽宗。薩埵略有三種。一者愚
T2227_.61.0418c05: 童薩埵。謂六道凡夫。不知實諦因果。心行
T2227_.61.0418c06: 邪道。修習苦因。戀著三界。堅執不捨。故以
T2227_.61.0418c07: 爲名。二者有識薩埵。即二乘也。纔覺知生
T2227_.61.0418c08: 死過患。自求出離。得至涅槃。著保化城。
T2227_.61.0418c09: 興滅度想。於如來功徳未生願樂之心。故
T2227_.61.0418c10: 以爲名。三者菩提薩埵。無上菩提。出過一
T2227_.61.0418c11: 切臆度戲論種種過失。即是一向純善白淨微
T2227_.61.0418c12: 妙不可譬類之義。即是衆生本性不思議心
T2227_.61.0418c13: 也。能忍如是成道事。願樂修行。堅固不動
T2227_.61.0418c14: 故。名菩提索哆。言聲聞者。聞四諦教聲。
T2227_.61.0418c15: 而得悟眞道故云聲聞也。若依法花論。聲
T2227_.61.0418c16: 聞有四種。一者決定聲聞。二者増上慢聲聞。
T2227_.61.0418c17: 三者退菩提心聲聞。四者應化聲聞。若依法
T2227_.61.0418c18: 花經。有大乘聲聞也。久劫習小。今世道熟。
T2227_.61.0418c19: 聞小教證果。是爲決定。本是菩薩。積劫修
T2227_.61.0418c20: 道中間。疲厭生死。即退大取小。大品稱爲
T2227_.61.0418c21: 別異善根。佛且成其小道。爲説小教。齊教
T2227_.61.0418c22: 斷結取果。是爲退大。以此二故。諸佛菩
T2227_.61.0418c23: 薩。内祕外現。成就引攝。令入大道。名爲應
T2227_.61.0418c24: 化。若見權實兩種。能出生死。欣樂涅槃。修
T2227_.61.0418c25: 戒定惠。微有觀惠。未入似位。薄有所得。
T2227_.61.0418c26: 是爲證果。此名未得謂得未證謂證。即是
T2227_.61.0418c27: 増上慢聲聞。以佛道聲令一切聞。名大乘
T2227_.61.0418c28: 聲聞。即是新入菩薩也。言縁覺者。具正梵
| T2227_.61.0418c29: | 音應云波羅地 | 縁也 | 洩迦 | 一也 | 佛陀 | 覺也 | 謂 |
T2227_.61.0419a02: 辟支佛者。則訛略耳。瑜伽論云。滿足百劫
T2227_.61.0419a03: 修習資糧。出無佛世。無師自悟。又云。一切
T2227_.61.0419a04: 獨覺依村落住。善守諸根不以語。示現
T2227_.61.0419a05: 神通令他歸向故也。天台云。辟支佛。此
T2227_.61.0419a06: 翻縁覺。此人宿世福厚。神根猛利。能觀集
T2227_.61.0419a07: 諦。以爲初門。大論稱獨覺因縁覺。若出無
T2227_.61.0419a08: 佛世。自然悟道。此即獨覺。若出佛世。聞十
T2227_.61.0419a09: 二因縁法。禀此得道。故名因縁覺。獨覺生
T2227_.61.0419a10: 無佛世。有小有大。若本在學人。今生佛
T2227_.61.0419a11: 後。七生既滿。不受八生。自然成道。不名
T2227_.61.0419a12: 爲佛。亦非羅漢。名小辟支迦羅。論其道力。
T2227_.61.0419a13: 不及舍利弗等大羅漢。二者大辟支迦羅。二
T2227_.61.0419a14: 百劫中作功徳。身得三十二相分或三十
T2227_.61.0419a15: 一･三十･二十九乃至一相。福力増長。智慧
T2227_.61.0419a16: 利根。總相別相。能知能入。久修習定。常樂
T2227_.61.0419a17: 獨處。故名大辟支迦羅也。若就因縁論小
T2227_.61.0419a18: 大者。亦應如是分別。此人根利。不須制
T2227_.61.0419a19: 果。能斷正使。又加侵習。譬如身壯直到所
T2227_.61.0419a20: 在。又妙樂引大論二十一云。迦羅此翻因
T2227_.61.0419a21: 縁覺。亦云獨覺。出値佛世。聞因縁法。名爲
T2227_.61.0419a22: 縁覺。出無佛世名小迦羅。百劫種相。名之
T2227_.61.0419a23: 爲大。種相不同。或三十相二十九八乃至一
T2227_.61.0419a24: 相。此獨覺大小也。又若七生盡値佛出世。
T2227_.61.0419a25: 名之爲小。種相修福。値佛聞教。名之爲
T2227_.61.0419a26: 大。此縁覺大小也。又兩大中。各有現通不
T2227_.61.0419a27: 現通。現通者大。不現通者小。現通中。説
T2227_.61.0419a28: 法者大。不説法者小。既分別人竟。次辨
T2227_.61.0419a29: 所説者。言佛所説眞言者。如大毘盧遮那
T2227_.61.0419b01: 經中。毘盧遮那佛自説眞言。釋迦牟尼佛自
T2227_.61.0419b02: 説眞言及五佛頂經。釋迦牟尼説五佛頂眞
T2227_.61.0419b03: 言。并諸經中。佛自説眞言。其例衆多。是爲
T2227_.61.0419b04: 佛説眞言也。又如大日經。普賢。文殊。觀音。
T2227_.61.0419b05: 彌勒等諸大菩薩等。自説眞言。於餘經中
T2227_.61.0419b06: 亦有此例。是爲菩薩所説眞言也。又彼經
T2227_.61.0419b07: 説聲聞。縁覺眞言。諸餘經中。亦應有此説。
| T2227_.61.0419b08: | 是爲聲聞。縁覺所説眞言也 | 云云 |
T2227_.61.0419b10: 明釋諸天説也。今先明諸天。後顯示所
T2227_.61.0419b11: 説。於三界總有二十八天。欲界有六天。
T2227_.61.0419b12: 色界有十八天。無色界有四天。欲界者。始
T2227_.61.0419b13: 從地獄。上至六天。皆有六欲之情。通爲
T2227_.61.0419b14: 欲界也。色界者。總有四禪。合十八天。從初
T2227_.61.0419b15: 禪已上。無有女形。身色清淨。故曰色界。
T2227_.61.0419b16: 非是散善所能感也。得要修禪定則生
T2227_.61.0419b17: 其中也。無色界者。有四天。衆生過去時。厭
T2227_.61.0419b18: 患色礙。修無邊虚空三昧。生在其中。無
T2227_.61.0419b19: 有身形。但有四心。故曰無色界也。欲界六
| T2227_.61.0419b20: | 天者。四天王天忉利天 | 亦云三 十三天 | 夜摩天･覩史 |
T2227_.61.0419b22: 十八天者。初禪三天。謂梵衆･梵輔･大梵。次
T2227_.61.0419b23: 二禪三天。謂少光･無量光･極光。次三禪三
T2227_.61.0419b24: 天。謂少淨･無量淨･遍淨。次四禪九天。謂無
| T2227_.61.0419b25: | 雲･福生･廣果･無想 | 此四天是 也凡夫人也 | 無煩・無熱･善見･ |
| T2227_.61.0419b26: | 善現･色究竟 | 此等五天是阿那含人。依第四禪修 五品熏禪。則生其中。名五淨居天也 |
T2227_.61.0419b28: 處。四非想非非想處也。岑山遍知。第四禪
T2227_.61.0419b29: 中無想天攝入廣果中。合爲八天也。若准
T2227_.61.0419c01: 大般若第十云。由此菩薩故。世間得有人
T2227_.61.0419c02: 天出現。所謂刹帝利。乃至若四大王衆天。
T2227_.61.0419c03: 三十三天。夜摩天。覩史多天。樂變化天。他
T2227_.61.0419c04: 化自在天。若梵衆天。梵輔天。梵會天。大梵
T2227_.61.0419c05: 天。若光天。少光天。無量光天。極光淨天。若
T2227_.61.0419c06: 淨天。少淨天。無量淨天。遍淨天。若廣天。少
T2227_.61.0419c07: 廣天。無量廣天。廣果天。若無想有情天。若無
T2227_.61.0419c08: 繁天。無熱天。善見天。善現天。色究竟天。若
T2227_.61.0419c09: 空無邊處天。識無邊處天。無所有處天。非想
T2227_.61.0419c10: 非非想處天。出現於世。今私謂。於四禪中。
T2227_.61.0419c11: 各初是總。後即別也。小乘説。數部部不同
| T2227_.61.0419c12: | 云云 |
T2227_.61.0419c14: 雜亂。洲謂四大洲。則贍部洲等。渚謂八小渚
T2227_.61.0419c15: 則遮末羅等。略擧日月。攝諸星宿。四天王
T2227_.61.0419c16: 天。謂妙高山第四層級四面各住。三十三天。
T2227_.61.0419c17: 謂此山頂四面各有八大天王。帝釋居中。故
T2227_.61.0419c18: 有此數。夜摩天者。謂此天中。隨時愛樂。故
T2227_.61.0419c19: 名時分。覩史多天。後身菩薩於中教化。多
T2227_.61.0419c20: 修喜足故名喜足。樂變化天。樂自變化。作
T2227_.61.0419c21: 諸樂具。以自娯樂。他化自在。樂令他化作
T2227_.61.0419c22: 諸樂具。顯己自在。梵身天者。離欲寂靜故名
T2227_.61.0419c23: 爲梵。身者衆也。等者等取此上諸天。廣釋
T2227_.61.0419c24: 諸天。如餘説也。今經云淨居天乃至三十
T2227_.61.0419c25: 三天者。上擧色頂。下示地居頂。攝取中
T2227_.61.0419c26: 間故云乃至。然四天王。是藥叉等主。屬後
T2227_.61.0419c27: 地居天。故於茲不列也。若顯示所説者。如
T2227_.61.0419c28: 大日經。有大梵眞言。淨居天衆。自在天子。
T2227_.61.0419c29: 普花天子。花鬘天子。滿意天子。普遍天子眞
T2227_.61.0420a01: 言。自在天。伊舍那天。及諸天眞言。若具論
T2227_.61.0420a02: 者。諸天各各應有所説眞言。今且指大綱。
T2227_.61.0420a03: 是爲諸天所説眞言也
T2227_.61.0420a04: 經。地居天説者下至是爲地居天眞言 釋
T2227_.61.0420a05: 曰。三明釋地居天説眞言也。此中且明能
T2227_.61.0420a06: 説主者。有十一人。尋文可知。更有地天。
T2227_.61.0420a07: 水天。火天。風天。閻羅天。摩訶摩喩唎。師子
T2227_.61.0420a08: 王。遮文荼。毘那夜迦等。咸皆等取。故云等
T2227_.61.0420a09: 也。若明所説眞言者。亦如大日經。并陀羅
T2227_.61.0420a10: 尼集經等説。以恐繁故不具出也
T2227_.61.0420a11: 經。若作扇底迦法者下至應用地居天眞言
T2227_.61.0420a12: 釋曰。三明隨各三等眞言。作九品法。九
T2227_.61.0420a13: 品成就也。於中爲二。初明若約三部。各
T2227_.61.0420a14: 作三品法。應用各三等眞言。二明若於三
T2227_.61.0420a15: 部各求三等成就。亦應用各三等眞言。此
T2227_.61.0420a16: 即初也
T2227_.61.0420a17: 經。若求上成就者下至應用地居天眞言
T2227_.61.0420a18: 釋曰二明若於三部各求三等成就。亦應
T2227_.61.0420a19: 用各三等眞言。亦分爲二。初正明於三部
T2227_.61.0420a20: 各求三等成就。亦應用各三等眞言。二明
T2227_.61.0420a21: 總結。此即初也。所言上中下成就者。下分
T2227_.61.0420a22: 別成就品。約三部總説上中下成就之相。
T2227_.61.0420a23: 准彼文云。三部上成就法。得持明仙。乘空
T2227_.61.0420a24: 遊往。成就五通。又有多種。或得諸漏斷
T2227_.61.0420a25: 盡。或得辟支佛地。或證菩薩位地。或知解
| T2227_.61.0420a26: | 一切事 | 此即 佛地 | 或辨才多聞。或成吠跢羅尸。或 |
T2227_.61.0420a28: 具上等事。名上中上成就之法。三部中成
T2227_.61.0420a29: 就法藏形隱跡。於身得大勢力。先來懈怠。
T2227_.61.0420b01: 而得精勤。入修羅宮。得長壽藥。成鉢隷史
T2227_.61.0420b02: 迦天使。或能使鬼。或能成就娑羅坌爾迦樹
T2227_.61.0420b03: 神。或成多聞。未經所聞悟深義理。或合
T2227_.61.0420b04: 藥成纔塗足頂。即遠所渉無有疲乏。如上
T2227_.61.0420b05: 所説。悉名中上成就之法。三部下成就法。
T2227_.61.0420b06: 令衆憙見。或攝伏衆人。或能徴罰惡人。降
T2227_.61.0420b07: 諸怨衆及餘下事。名下中下成就之法。最爲
T2227_.61.0420b08: 三種成就之相。此三部本分成就之相也。又
T2227_.61.0420b09: 説。由行者心意。有上中下成就。此即隨心
T2227_.61.0420b10: 成就之相。具如彼説是
T2227_.61.0420b11: 經。如是三部各有三等成就 釋曰。次總結
T2227_.61.0420b12: 如文也
T2227_.61.0420b13: 經。作三種法中倶當等用水陸所生諸種色
T2227_.61.0420b14: 花 釋曰。二正明供養花。於中爲二。初總
T2227_.61.0420b15: 略明供養花法式。次若獻佛花下。二廣明
T2227_.61.0420b16: 供養花法式。就初爲二。初明倶當等用
T2227_.61.0420b17: 水陸所生。次以眞言花下。二正明供養花。
T2227_.61.0420b18: 就初亦二。初明倶當等用水陸所生。次名
T2227_.61.0420b19: 色下。二明各依本部善分別之。此即初也。
T2227_.61.0420b20: 三部各有扇底迦等三品之法。是爲三種法
T2227_.61.0420b21: 也。水陸所生諸種色華。普等供養三部諸尊。
T2227_.61.0420b22: 故云等也。又諸尊或佛菩薩或二乘龍鬼
T2227_.61.0420b23: 等身。而不生差別之想。故云等也。又我三
T2227_.61.0420b24: 密與海會諸尊三密。一體不二。故云等也。
T2227_.61.0420b25: 又能供所供。及以供物。倶不生。倶空倶假。故
T2227_.61.0420b26: 云等也。以如是等一切智智心供養諸尊。
T2227_.61.0420b27: 故云作三種法中倶當等用水陸諸花也
T2227_.61.0420b28: 經。名色差別各依本部善分別之 釋曰。二
T2227_.61.0420b29: 明各依本部善分別之。水陸諸花。或白或
T2227_.61.0420c01: 黄或赤黒等。隨名色異。故云名色差別也。
T2227_.61.0420c02: 言各依本部善分別者。即如下文説。若獻
T2227_.61.0420c03: 佛花。當用白花香者。而供養之。若獻觀
T2227_.61.0420c04: 音。應用水中所生白花。而供養之。若獻金
T2227_.61.0420c05: 剛。應以種種香花而供養之若獻地居天。
T2227_.61.0420c06: 隨時所取種種諸花而供養之。又白色者。
T2227_.61.0420c07: 作扇底迦法。黄色者。作補瑟徴迦法。紫色
T2227_.61.0420c08: 者。作阿毘遮嚕迦法。具如下文。分別知之。
T2227_.61.0420c09: 是爲善分別之
T2227_.61.0420c10: 經。以眞言花當奉獻之 釋曰。二正明供養
T2227_.61.0420c11: 花。亦分爲四。初明奉獻眞言花。次明發願。
T2227_.61.0420c12: 三明獻花眞言。四明略結。此即初也。眞言
T2227_.61.0420c13: 加持花。以用奉獻。故云眞言花等。若無本
T2227_.61.0420c14: 誓加持之時所供花等。無遍法界用。諸佛
T2227_.61.0420c15: 亦不驚覺。是以眞言花當奉獻之
T2227_.61.0420c16: 經。發是願言下至當賜成就 釋曰。二明發
T2227_.61.0420c17: 願。若但心重羨慕。不發口業。三密闕略。悉
T2227_.61.0420c18: 地難得。若身口成業。二能助意。諸尊俯降。
T2227_.61.0420c19: 必賜成就。故令發願。此花香潔清淨。不受
T2227_.61.0420c20: 塵染。於水陸中所生處。故云清淨。又花
T2227_.61.0420c21: 是慈悲生義。無縁慈悲。不爲二邊之所動
T2227_.61.0420c22: 轉。故云此花清淨。本從法界清淨處生故
T2227_.61.0420c23: 云生處復淨。我及諸佛。本來清淨。一體不
T2227_.61.0420c24: 二。今發無縁廣大慈悲。爲度法界一切有
T2227_.61.0420c25: 情。奉獻此本性清淨慈悲之花。願無所受
T2227_.61.0420c26: 受此供養。而無所賜當賜成就。是即發願
T2227_.61.0420c27: 之意也
T2227_.61.0420c28: 經。獻花眞言曰下至眞言末 釋曰。三明
T2227_.61.0420c29: 獻花眞言。是通三部用皆作。以前瀉垢光
T2227_.61.0421a01: 澤及本呪手印而奉花。更有三部眞言手
T2227_.61.0421a02: 印。具如供養法也
T2227_.61.0421a03: 經。用此眞言眞言花三部供養 釋曰。四明
T2227_.61.0421a04: 略結也。以此眞言加持花。供養三部。是故
T2227_.61.0421a05: 云也
T2227_.61.0421a06: 經。若獻佛花當用白花香者而供養之下至
T2227_.61.0421a07: 種種諸花而供獻之 釋曰。二廣明供養
T2227_.61.0421a08: 花法式也。文分爲三。初略明供養佛等
T2227_.61.0421a09: 諸尊。次應獻花下。二廣明供養法式。次常
T2227_.61.0421a10: 應作致如是供養下。三明總結勸。此即初也。
T2227_.61.0421a11: 白是諸色本。佛即白法源故。獻以白色也。
T2227_.61.0421a12: 蓮泥水生。而無所染著。蓮花諸菩薩大悲
T2227_.61.0421a13: 三昧。滋榮萬善。利益衆生。而無所著。故獻
T2227_.61.0421a14: 觀音。用水中蓮也。種種諸花。令人喜悦。而
T2227_.61.0421a15: 無思想。金剛諸眷屬大惠力用。能摧破三
T2227_.61.0421a16: 障令一切安。而離言説。故獻金剛。以種種
T2227_.61.0421a17: 花。若諸天等。是即三部一切諸尊。外利有
T2227_.61.0421a18: 情隨類之身故。以諸花而供養之。然諸佛
T2227_.61.0421a19: 意難可測量。但以愚情髣髴示之。興唐
T2227_.61.0421a20: 寺阿闍梨云。凡所奉獻。各隨諸尊性類。及
T2227_.61.0421a21: 曼荼羅方位等。一一善分別之。當令色香
T2227_.61.0421a22: 味觸適悦人心。其水陸不祥諸花。但可作
T2227_.61.0421a23: 折伏用耳。白黄赤三色中。如來部類當用
T2227_.61.0421a24: 白色。蓮花眷屬以黄色。金剛眷屬以赤色。
T2227_.61.0421a25: 復次當如曼荼羅方位。圓壇者以白。方壇者
T2227_.61.0421a26: 以黄。三角壇者以赤。復次諸佛用白。諸菩
T2227_.61.0421a27: 薩以黄。諸世天以赤。其餘香等。亦當准傍
T2227_.61.0421a28: 此意。問。此品下。獻三花文云。紅蓮花唯通
T2227_.61.0421a29: 獻觀音。何故今云應用白花而供養之。又
T2227_.61.0421b01: 云。若青蓮花唯通獻金剛。何故今云若獻
T2227_.61.0421b02: 金剛應用種種香花。答。白蓮花紅蓮花青
T2227_.61.0421b03: 蓮花。竝通供養。是故或云獻白花。或云獻
T2227_.61.0421b04: 紅蓮花。無有相違。又復種種花中。豈無青
T2227_.61.0421b05: 蓮花。何況青蓮花是通供乎。是故青蓮與種
T2227_.61.0421b06: 種花無相違也。瞿醯云。忿陀利花諸類青
T2227_.61.0421b07: 蓮花。如是等諸水生花。通供養。又此文中
T2227_.61.0421b08: 云長時供養通九種者。紅花乃至稻穀花
T2227_.61.0421b09: 等。所以彼釋蓮花眷屬以黄色者。以蓮花
T2227_.61.0421b10: 部且屬増益。獻用黄色。金剛眷屬以赤亦
T2227_.61.0421b11: 然。又種種色。亦有其色。非碩相違也。又問。
T2227_.61.0421b12: 下文云於佛部中作補瑟徴迦法用紅蓮
T2227_.61.0421b13: 花。作阿毘遮嚕迦法用青蓮花。何故彼釋
T2227_.61.0421b14: 云方壇者以黄。三角壇者以赤。答。方壇用
T2227_.61.0421b15: 黄。此文赤有而又云用紅者。私謂。紅蓮花
T2227_.61.0421b16: 是通供養故。又青赤二色。是降伏故。今經
T2227_.61.0421b17: 用青。彼釋用赤。今經亦云紫色者作阿毘
T2227_.61.0421b18: 遮嚕迦法。亦同是意也
T2227_.61.0421b19: 經。應獻花者下至迦囉末花等 釋曰。二廣
T2227_.61.0421b20: 明供養法戒也。分文爲六。初明如法供養。
T2227_.61.0421b21: 次長時供養通九種者下。二明長時通供養。
T2227_.61.0421b22: 次如作法時求不得者下。三明隨得供養。次
T2227_.61.0421b23: 若無花獻應用蘇囉三枝葉等下。四明相替
T2227_.61.0421b24: 供養。次若無如上花葉根菓獻者下。五明想
T2227_.61.0421b25: 曾供養。次雖有如前花菓等獻下。六明合掌
T2227_.61.0421b26: 供養。就初如法供養。分文爲三。初明以被
T2227_.61.0421b27: 護所生花供養。次或有淨處所生下。二明以
T2227_.61.0421b28: 無主所攝花供養。次其次闍底蘇末那花
T2227_.61.0421b29: 下。三明就減數花供獻。就初亦三。初明
T2227_.61.0421c01: 應獻花。次於林邑蘭若水陸下。二明隨部
T2227_.61.0421c02: 品等分配供養。次諸花中唯除臭花下。三
T2227_.61.0421c03: 明不合供養花。此即初也。於中有三十一
T2227_.61.0421c04: 種花。隨要列之。自餘諸花。以後等字等攝
T2227_.61.0421c05: 之也。然此諸花。或於唐國無有其花。故
T2227_.61.0421c06: 存梵語。或不要人知。故不翻譯。今解釋
T2227_.61.0421c07: 之。亦准前例。若有後賢翻譯此者。願同
T2227_.61.0421c08: 入和合海也。大日經頌云。鉢頭摩青蓮。龍
T2227_.61.0421c09: 花奔那迦。計薩囉末利。得蘖藍瞻蔔。無憂
T2227_.61.0421c10: 底羅劍。鉢吒羅娑羅。是等鮮妙華。吉祥衆所
T2227_.61.0421c11: 樂。採集以爲鬘。敬心而供養大惠。釋曰。鉢
T2227_.61.0421c12: 頭摩是紅蓮華。凡青黄赤白蓮等水生諸花。
T2227_.61.0421c13: 皆可通獻諸尊也。龍花奔那伽等者。此奔
T2227_.61.0421c14: 那伽是龍樹花。彌勒世尊於此樹下成道。其
T2227_.61.0421c15: 直云龍花是。此龍中所尚之花。西方頗有
T2227_.61.0421c16: 其種。其計薩囉花。末利花。得蘖囉花。瞻蔔
T2227_.61.0421c17: 花。無憂花。底羅劍花。鉢吒羅花。娑羅花。皆
T2227_.61.0421c18: 是天竺所有。此方不可具識。今此文中。又
T2227_.61.0421c19: 有彼所列花准以可知也。
T2227_.61.0421c20: 骨二反
T2227_.61.0421c21: 經。於林邑蘭若下至用花供獻 釋曰。二
T2227_.61.0421c22: 明隨部品等分配供養也。分文爲二。初
T2227_.61.0421c23: 總明善知部品等用花供獻。次用忙攞底
T2227_.61.0421c24: 花下。二正明隨部等分配供獻。此即初也。
T2227_.61.0421c25: 如上等花。皆依山林城邑蘭若池水陸地而
T2227_.61.0421c26: 得生長。故云於林邑等。又於林邑等所生
T2227_.61.0421c27: 長花。無有不依水陸等處。故云林邑蘭若
T2227_.61.0421c28: 水陸等也。佛部等三。名爲三部。扇底等三。
T2227_.61.0421c29: 稱爲三品。聖者説。諸天説。地居天説。是爲
T2227_.61.0422a01: 三等也。三部各有三品及以三等。善知差
T2227_.61.0422a02: 別。應用供獻。故云應須善知等也
T2227_.61.0422a03: 經。用忙攞底花下至通金剛部中供獻 釋
T2227_.61.0422a04: 曰。二正明隨部等分配供獻。分文爲二。初
T2227_.61.0422a05: 明供獻三部。次如上花中白色者下。二明
T2227_.61.0422a06: 約三明各三品用。此即初也。供獻中。云勢
T2227_.61.0422a07: 破理者。准上應云勢破理迦花也。言枝
T2227_.61.0422a08: 條者。花樹枝條。以應爲花。除如上等花而
T2227_.61.0422a09: 未陳説者。以爲餘不説者等
T2227_.61.0422a10: 經。如上花中白色者下至作阿毘遮嚕迦法
T2227_.61.0422a11: 釋曰。二明約三部各三品用。於中爲二。
T2227_.61.0422a12: 初明約色分用。次明約味分用。此即初
T2227_.61.0422a13: 也
T2227_.61.0422a14: 經。如是花中味甘者下至作補瑟徴迦法
T2227_.61.0422a15: 釋曰。二明次約味分用。如文也
T2227_.61.0422a16: 經。或有淨處所生下至隨類當用 釋曰。二
T2227_.61.0422a17: 明以無主所攝花供獻也。於中有六種花。
T2227_.61.0422a18: 謂枝花茅等五種之花。及所餘諸花。以爲六
T2227_.61.0422a19: 種。隨前分配。以應供獻。故云隨類當用也｣
T2227_.61.0422a20: 經。其闍底蘇末那花下至各説爲爲上 釋曰。
T2227_.61.0422a21: 三明以減數花供獻也。分文爲五。初明
T2227_.61.0422a22: 以三種花供養。次上色香花下。二明一種
T2227_.61.0422a23: 花供獻。次或用花樤下。三明一樹花供獻。
T2227_.61.0422a24: 次紫白二色下。四明約一花色供獻。次句
T2227_.61.0422a25: 吒惹花下。五明以一物遍通三部及各三
T2227_.61.0422a26: 品而供獻之。此即初也。亦分爲二。初明
T2227_.61.0422a27: 以三種花供獻三部。次佛部中作扇底迦法
T2227_.61.0422a28: 下。二明三部各三品各獻三花。此即初也
T2227_.61.0422a29: 經。佛部中作扇底迦法下至用青蓮花 釋
T2227_.61.0422b01: 曰。二明三部各三品各獻三花。亦爲二。初
T2227_.61.0422b02: 明佛部三品用三花供獻。次餘二部中下。
T2227_.61.0422b03: 二明以餘部三品而例佛部三品供獻。此
T2227_.61.0422b04: 即初也
T2227_.61.0422b05: 經。餘二部中類此作之 釋曰。二明以餘部
T2227_.61.0422b06: 三品例佛部三品供獻也
T2227_.61.0422b07: 經。上色香花下至隨事分用 釋曰。二明
T2227_.61.0422b08: 一種花供獻也。設使雖一種花。而辨上中
T2227_.61.0422b09: 下應獻三部三品。故云隨事分用也
T2227_.61.0422b10: 經。或用花＊樤下至説爲上勝 釋曰。三明
T2227_.61.0422b11: 一樹花供獻也。若一樹花者。花＊樤。或用墮
T2227_.61.0422b12: 花以獻天后。以樹上中花應獻餘尊也
T2227_.61.0422b13: 經。紫白二色下至説爲上勝 釋曰。四明
T2227_.61.0422b14: 約一花色供獻也。若於羯囉末花一種。
T2227_.61.0422b15: 以紫白二色用獻忿怒尊主及諸使者。而
T2227_.61.0422b16: 以餘色應供餘尊也
T2227_.61.0422b17: 經。句吒惹花下至迦吒㘕花等 釋曰。五明
T2227_.61.0422b18: 以一物遍通三部及各三品而供獻之。亦
T2227_.61.0422b19: 分爲二。初明取一花遍通三部及三品而
T2227_.61.0422b20: 供養之。次明以一花鬘花聚遍通九種用
T2227_.61.0422b21: 供獻之。就初亦二。初列所獻花。以明隨
T2227_.61.0422b22: 取其一遍通三部及以三品。此即初也。中
T2227_.61.0422b23: 有九花。所餘諸花。等字等之。暱字。女慄反。
T2227_.61.0422b24: 近也。若作暱字未審也
T2227_.61.0422b25: 經。隨取其一遍通三部下至除災等三 釋
T2227_.61.0422b26: 曰。二明隨取其一遍通三部及以三品。在
T2227_.61.0422b27: 文可見。於三部中各有三品。以一種花
T2227_.61.0422b28: 普及三品。故云及上中下除災等三
T2227_.61.0422b29: 經。復次種種諸花下至通九種用 釋曰。二
T2227_.61.0422c01: 明以一花鬘花聚遍通九種用供獻之。初
T2227_.61.0422c02: 明花鬘。後明花聚。在文可知
T2227_.61.0422c03: 經。諸花中唯除臭花下至佞簸花等亦不應
T2227_.61.0422c04: 用 釋曰。三明不合供養花也。玉呬經
T2227_.61.0422c05: 云。乾多迦花。歸夜迦花。尸倶嚕花。遮婆花。
T2227_.61.0422c06: 阿底目得迦花。央句羅花。喞迦那花。尼婆花。
T2227_.61.0422c07: 鶏跢枳花。麽那延底迦花。句欄荼迦花。那
| T2227_.61.0422c08: | 摩迦花。句吒遮花。毘羅嚩 | 二合 | 花。摩利加花。 |
T2227_.61.0422c10: 云。其赤句勿頭花。白蘇乾地迦花。如是等不
T2227_.61.0422c11: 祥水花。於降伏事而用供養。然今經云不
T2227_.61.0422c12: 應用者。且約餘二品也
T2227_.61.0422c13: 經。長時供養通九種者下至最爲勝上 釋
T2227_.61.0422c14: 曰。二明長時通供養。又爲三。初明衆多通
T2227_.61.0422c15: 供養花。次如無此類下。二明一種通供養花。
T2227_.61.0422c16: 次亦通九種不得下。三明不得互用。此即
T2227_.61.0422c17: 初也。文有六種供養之物。除此以外。應供
T2227_.61.0422c18: 獻物。等字等之。言相和者。和謂是應與
T2227_.61.0422c19: 稻穀花等相和也。瞿醯説通供養云。忿陀
T2227_.61.0422c20: 利花諸類青蓮花。如是等諸水生花。通供
T2227_.61.0422c21: 養。是亦應通用也。閃字式劍失冉二反。説
T2227_.61.0422c22: 文闚頭貌也。或爲從人在門中也
T2227_.61.0422c23: 經。如無此類諸花獻者下至亦通九種 釋
T2227_.61.0422c24: 曰。二明一種通供養花。如文
T2227_.61.0422c25: 經。不得互用諸花 釋曰。三明不得互用
T2227_.61.0422c26: 也。除通用花。所餘諸花。不可通用。故云不
T2227_.61.0422c27: 得互用也
T2227_.61.0422c28: 經。如作法時求不得者隨所得花亦通供養
T2227_.61.0422c29: 釋曰。三明隨得供養。文分爲二。初明
T2227_.61.0423a01: 隨得供養。次明以當部花眞言應加持。
T2227_.61.0423a02: ＊此即初也
T2227_.61.0423a03: 經。若以花供獻下至眞言花獻 釋曰。二
T2227_.61.0423a04: 明以當部眞言應加持也
T2227_.61.0423a05: 經。若無花獻應用蘇囉三枝葉下至而替獻
T2227_.61.0423a06: 之 釋曰。四明相替供養。分亦爲三。初明
T2227_.61.0423a07: 枝葉供養。二明香根供養。三明香菓供
T2227_.61.0423a08: 養。此即初也。中有七箇枝葉供養。而等字
T2227_.61.0423a09: 等取所餘也。肱他感反
T2227_.61.0423a10: 經。如無此等枝葉下至諸香藥根 釋曰。二
T2227_.61.0423a11: 明香根供養。而有四箇香根。在文可見
T2227_.61.0423a12: 經。香果等亦通供養下至用供養之 釋曰。
T2227_.61.0423a13: 三明香菓供養。而有五箇香菓也
T2227_.61.0423a14: 經。若無如上花葉根果獻者下至供養尊法
T2227_.61.0423a15: 釋曰。五明想曾供養也。謂曾見聞他獻
T2227_.61.0423a16: 諸尊。水陸諸花。或自曾獻花。而隨三部三
T2227_.61.0423a17: 品。運想供養也。見聞及自獻。其數繁多故。
T2227_.61.0423a18: 隨部品各令分配故。云隨所應令想運供
T2227_.61.0423a19: 養也
T2227_.61.0423a20: 經。雖有如前花果等獻下至更無過者 釋
T2227_.61.0423a21: 曰。六明合掌供養也。至心諦理。名爲至
T2227_.61.0423a22: 心。十方三世自他依正。不出我一念。十方
T2227_.61.0423a23: 塵刹供養雲海。在此一塵。有而非有。非
T2227_.61.0423a24: 有而有。終日雙非。終日雙照。一一塵遍法
T2227_.61.0423a25: 界。一切塵在一塵。虚融無礙供養諸尊。一
T2227_.61.0423a26: 尊遍諸尊。諸尊遍一尊。供一即供諸。供諸
T2227_.61.0423a27: 即供一。如是供養本尊。以爲最上。是故文
T2227_.61.0423a28: 云如是心意供養最上更無過者也。若得此
T2227_.61.0423a29: 意。如上諸花。一一無非法界供養。一一無
| T2227_.61.0423b01: | 非顯現菩薩微妙供養。故花嚴 | 云云 |
T2227_.61.0423b03: 曰。三明總結勸也
T2227_.61.0423b04: 塗香藥品第八
T2227_.61.0423b05: 塗香泥也。香者芳也。書云。至治馨香感
T2227_.61.0423b06: 于神祇也。藥者所謂疾醫。以五藥療其病。
T2227_.61.0423b07: 草木蟲石穀者也。然今此品。廣説和合數
T2227_.61.0423b08: 十香藥以爲塗香。奉獻諸尊之法則。故云
T2227_.61.0423b09: 塗香藥品也。若深祕釋者。大日義釋云。塗
T2227_.61.0423b10: 香是淨義。如世間塗香。能淨垢穢。息除熱
T2227_.61.0423b11: 惱。今行者。以等虚空閼伽洗滌菩提心中
T2227_.61.0423b12: 百六十種戲論之垢。以住無爲戒塗香塗
T2227_.61.0423b13: 之。生死熱惱除滅。得清涼性。故曰塗香
T2227_.61.0423b14: 也
T2227_.61.0423b15: 經。復次今説三部塗香藥法 釋曰。今此品。
T2227_.61.0423b16: 大段第二。明持誦時供物有五品中。第二
T2227_.61.0423b17: 明塗香藥。即答云何塗香。分文爲二。初
T2227_.61.0423b18: 明表説。次其香藥名曰下。二正明陳説。就
T2227_.61.0423b19: 初爲二。初明表説三部塗香藥法。次明與
T2227_.61.0423b20: 法相應供養能成衆福。此即初也。所説塗
T2227_.61.0423b21: 香。貫通諸部。故云三部。所用塗香無不藥
T2227_.61.0423b22: 物。若塗身分。非但香潔。亦復除病。増益色
T2227_.61.0423b23: 力。故云塗香藥也
T2227_.61.0423b24: 經。隨諸眞言應供養者能成衆福 釋曰。二
T2227_.61.0423b25: 明與法相應供養。能成衆福也。三部各有
T2227_.61.0423b26: 三品三等。不違其旨。故云隨諸眞言。三品
T2227_.61.0423b27: 等眞言各有所成就。違彼供獻。無有感
T2227_.61.0423b28: 應。若相應者。皆悉能成一切悉地。故云應
T2227_.61.0423b29: 供養者即成衆福也
T2227_.61.0423c01: 經。其香藥名下至有膠樹香者 釋曰。二
T2227_.61.0423c02: 正明陳説也。分文爲五。初廣陳説所獻塗
T2227_.61.0423c03: 香。次和合香分不應用下。二明不合供物。
T2227_.61.0423c04: 次又四種香下。三明日別供養。次欲獻之時
T2227_.61.0423c05: 下。四正明眞言塗香供養。次若求諸香下。
T2227_.61.0423c06: 五明隨得供養。就初亦爲二。初廣列香藥。
T2227_.61.0423c07: 次竝隨本部下。二明隨部品分配塗香。此
T2227_.61.0423c08: 即初也。於中所言。香附子。青木香。沈香。
T2227_.61.0423c09: 欝金香。白檀香。紫檀香。五粒松。柏木。丁香。
T2227_.61.0423c10: 桂皮。天木。甘松香。水蘇。胡
T2227_.61.0423c11: 草。白豆蔲。宍豆蔲。蘇合香。龍腦。安悉香。薫
T2227_.61.0423c12: 陸香等。此間亦有。人頗知之。翻譯之家翻
T2227_.61.0423c13: 之有以也。其句吒曩吒。嚩落迦。烏施羅等。
| T2227_.61.0423c14: | 此方不可識。是故存梵語也。 | 未檢 | 刷所 |
T2227_.61.0423c16: 者。他感反。肉汁也。
T2227_.61.0423c17: 香菜也。玉呬經云。其塗香者。用白檀香。沈
| T2227_.61.0423c18: | 水香。迦濕彌㗚香。苾唎 | 二合 | 曳應奮香。多迦 |
| T2227_.61.0423c19: | 羅香。優婆羅香。苾唎 | 二合 | 迦香。甘松香。丁香。 |
| T2227_.61.0423c21: | 香。蘆根香。瑟 | 二合 | 埿 | 去 | 耶計香。乾陀羅 |
| T2227_.61.0423c22: | 二合 | 沙汁香。沙陀拂瑟婆香 | 云迴 香 | 婆沙那攞跢 |
| T2227_.61.0423c23: | 迦香。勢 | 去 | 禮耶香。闍知皤怛囉 | 二合 | 香 | 云波羅 門荳宼 |
| T2227_.61.0423c24: | 葉 | 香附子香。告隱 | 二合 | 底香。摩豆唎迦香。胡 |
T2227_.61.0423c26: 香。皆置龍腦。應用雨水未墮地者而作
T2227_.61.0423c27: 塗香。眞言持誦。次第供養内外諸尊。其塗香
T2227_.61.0423c28: 中。勿置有情身分及與紫磺。勿用穢惡蟲
T2227_.61.0423c29: 食無香等者。當取好淨者。亦勿將水而研
T2227_.61.0424a01: 其香也
T2227_.61.0424a02: 經。竝隨本部善須合和用 釋曰。二明隨部
T2227_.61.0424a03: 品分配塗香。又分爲三。初明先勸試次諸
T2227_.61.0424a04: 草香根下。二明三部分配。次若有別作扇
T2227_.61.0424a05: 底下。三明三品分配。此即初也。以前所列
T2227_.61.0424a06: 諸香藥等。其種繁多。善應分別部類品等
T2227_.61.0424a07: 而供獻之。故云竝隨本部等也
T2227_.61.0424a08: 經。諸草香根下至金剛部用 釋曰。二明
T2227_.61.0424a09: 三部分配。文亦爲三。初明衆香合和供獻
T2227_.61.0424a10: 三部。次或唯沈水香下。二明五香等別供三
T2227_.61.0424a11: 部等。次或單用沈水香下。三明單香通供三
T2227_.61.0424a12: 部等。就初爲二。初明衆香合和別供三部。
T2227_.61.0424a13: 次明衆香合和通供三部。此即初也。王呬經
T2227_.61.0424a14: 云。若供養諸佛塗香者。當用新好欝金香。
T2227_.61.0424a15: 或黒沈香和龍腦香而作塗香。若供養觀
T2227_.61.0424a16: 自在者。當用白檀以爲塗香。若供養執金
T2227_.61.0424a17: 剛及眷屬得。當用紫檀而爲塗香。自餘諸
T2227_.61.0424a18: 尊。隨意而合用供養之也。彼經略説此事。
T2227_.61.0424a19: 不如今經具説。但録異説耳
T2227_.61.0424a20: 經。或有塗香下至亦通三部 釋曰。二明
T2227_.61.0424a21: 衆香合和通供三部。然此塗香。而取先人
T2227_.61.0424a22: 所合香氣勝者。又復應云。或有塗香。具諸
T2227_.61.0424a23: 根果。是新合和者也。先人所合香氣勝即舊
T2227_.61.0424a24: 作者也。香氣勝者。應通新舊。文意可知
T2227_.61.0424a25: 經。或唯沈水香和少龍腦下至金剛等用
T2227_.61.0424a26: 釋曰。二明五香等別供三部等。文亦爲二。
T2227_.61.0424a27: 初明五香別供三部。次明衆香別供諸侍
T2227_.61.0424a28: 者等。此即初也
T2227_.61.0424a29: 經。肉豆蔲下至獻地居天 釋曰。二明衆
T2227_.61.0424b01: 香別供諸侍者等也。一切女使者。天。明王
T2227_.61.0424b02: 妃后。及以明王。并諸使者。地居天者。是即三
T2227_.61.0424b03: 部明王使者。通屬三部也
T2227_.61.0424b04: 經。或單用沈水香下至一切處用 釋曰。三
T2227_.61.0424b05: 明單香通供三部等也。三部九種法。及明
T2227_.61.0424b06: 王妃。如文可知。自此以外諸使者等。名爲
T2227_.61.0424b07: 一切處。易可知也
T2227_.61.0424b08: 經。若有別作扇底迦下至無氣之香 釋曰。
T2227_.61.0424b09: 三明三品分配也。文分爲二。初明三品用。
T2227_.61.0424b10: 次明三種悉地用。此即初也。三部眞言以爲
T2227_.61.0424b11: 扇底迦等。又於三部各有三品。人樂不同。
T2227_.61.0424b12: 或樂寂災。或樂増長等。故云若有別作扇
T2227_.61.0424b13: 底迦法用白色香等也
T2227_.61.0424b14: 經。若欲成大悉地者下至而供養之 釋曰。
T2227_.61.0424b15: 二明三種悉地用也。佛部眞言爲上悉地。
T2227_.61.0424b16: 蓮華部眞言爲中悉地。金剛部眞言爲下悉
T2227_.61.0424b17: 地。又於三部各有三等眞言。謂聖者説。諸
T2227_.61.0424b18: 天説。地居天説。若作扇底迦法者。應用聖
T2227_.61.0424b19: 者眞言。若補瑟徴迦。若阿毘遮嚕迦。如次
T2227_.61.0424b20: 應用諸天及地居天眞言。若求上悉地者。
T2227_.61.0424b21: 應用聖者眞言。若求中悉地。若求下悉地。
T2227_.61.0424b22: 亦復如次應用諸天及地居眞言。隨如是
T2227_.61.0424b23: 所求。其所修不同。故云若欲成大悉地者
T2227_.61.0424b24: 用前汁香及以香果等
T2227_.61.0424b25: 經。和合香分下至不應用供養之 釋曰。二
T2227_.61.0424b26: 明不合供物也。甲香。麝香。紫釤等香。是
T2227_.61.0424b27: 有情身分故。不應和合。玉呬經云。其有情
T2227_.61.0424b28: 身分之香。所觸諸餘供養之具。皆悉成穢。
T2227_.61.0424b29: 是故勿用。其紫礦香。於三部中總不許用。
T2227_.61.0424c01: 是故行者應當通解如是差別也。或酒酢
T2227_.61.0424c02: 等。雖非身分。而是臭穢故不應用。又香藥
T2227_.61.0424c03: 非常香味。若花根等。亦非常香根等。是爲
T2227_.61.0424c04: 過分者。又世不愛者。不生人善心。凡以心
T2227_.61.0424c05: 所愛重。應供諸尊。何世不愛物。奉供聖
T2227_.61.0424c06: 衆。是故制之。釤字恐誤歟
T2227_.61.0424c07: 經。又四種香下至日別供養 釋曰。三明
T2227_.61.0424c08: 日別供養與前長時供養意同也
T2227_.61.0424c09: 經。欲獻之時下至令願圓滿 釋曰。四正
T2227_.61.0424c10: 明眞言塗香供養。文亦爲三。初明祈願。次
T2227_.61.0424c11: 明眞言。後明如法奉獻。就初又三。初勸發
T2227_.61.0424c12: 誓也。此香芬馥等者。次明妙香護持奉獻
T2227_.61.0424c13: 也。唯願納受等者。正明祈願也
T2227_.61.0424c14: 經。塗香眞言曰下至眞言塗香 釋曰。二
T2227_.61.0424c15: 明眞言護持。如文
T2227_.61.0424c16: 經。後誦所持眞言下至奉獻於尊 釋曰。三
T2227_.61.0424c17: 明如法奉獻也。護持以後。誦塗香眞言等。
T2227_.61.0424c18: 正以奉獻。故云後誦所持眞言。又用行者常
T2227_.61.0424c19: 所持呪。故云所持也。因依三部。結作手
T2227_.61.0424c20: 印。隨順部尊。用印差別。故云如法奉獻等
T2227_.61.0424c21: 也
T2227_.61.0424c22: 經。若求諸香而不能得下至奉獻本尊 釋
T2227_.61.0424c23: 曰。第五明隨得供養也。如前諸香。具得難
T2227_.61.0424c24: 有。故云若求諸香而不能得也。隨許一種。
T2227_.61.0424c25: 故云隨取塗香。於塗香眞言。而有善通本
T2227_.61.0424c26: 部等。故云而眞言之復用本部塗香眞言
T2227_.61.0424c27: 等也
T2227_.61.0424c28: 分別燒香品第九
T2227_.61.0424c29: 燒者焚燒。香者如前。於此品中。説隨三部
T2227_.61.0425a01: 明焚香差別。故云分別燒香品。若祕釋者。
T2227_.61.0425a02: 燒香是遍至法界義。如天樹王開敷時。香氣
T2227_.61.0425a03: 逆風。順風。自然遍布。菩提香亦爾。隨一一
T2227_.61.0425a04: 功徳。即爲惠火所焚。解脱風所吹。隨悲
T2227_.61.0425a05: 願力自在而轉。普薫於一切。故曰燒香也。
T2227_.61.0425a06: 金剛頂中。熏弟子雙手。願汝獲得一切如
T2227_.61.0425a07: 來滋潤妙色。亦同此意也
T2227_.61.0425a08: 經。復次今説三部燒香法 釋曰。今此品。亦
T2227_.61.0425a09: 大段第二。明持誦時供物有五品中。第三
T2227_.61.0425a10: 明燒香。即答云何香燒香也。分文爲二。初
T2227_.61.0425a11: 明表説三部燒香法。次謂沈水白檀下。二
T2227_.61.0425a12: 正明陳説。此即初也
T2227_.61.0425a13: 經。謂沈水白檀下至而取供養 釋曰。二正
T2227_.61.0425a14: 明陳説。分文爲二。初正陳説燒香。次以此
T2227_.61.0425a15: 林野樹香下。二正明眞言燒香供養。就初
T2227_.61.0425a16: 爲二。初明應供養物。次合和香法不置甲
T2227_.61.0425a17: 麝下。二明不應供物也。就初爲四。初明
T2227_.61.0425a18: 陳説種種燒香。次又有五香下。二明五種
T2227_.61.0425a19: 燒香。次又有四種香下。三明四種燒香。次
T2227_.61.0425a20: 如求當部所燒之香下。四明隨得燒香。就初
T2227_.61.0425a21: 陳説種種燒香爲二。初略説燒香。次目列
T2227_.61.0425a22: 香名下。二廣説種種燒香也。就初爲二。初
T2227_.61.0425a23: 明三種香次第供養三部。次三種和香或
T2227_.61.0425a24: 一種香通供三部。此即初也。准前品文。唯
T2227_.61.0425a25: 沈水香。唯白檀香。唯欝金香。各加少龍腦
T2227_.61.0425a26: 香。次第供養三部。亦同此意也
T2227_.61.0425a27: 經。或三種香和通三部或取一香隨通三部
T2227_.61.0425a28: 用 釋曰。二明三種和香。或一香通三部
T2227_.61.0425a29: 也。所供之香既已相和。皆是沈水。咸是白檀。
T2227_.61.0425b01: 悉只欝金。一一無非法界之體。是故通獻
T2227_.61.0425b02: 三部也。或取一香。隨通三部。其義亦然也
T2227_.61.0425b03: 經。目列香名下至及香果等 釋曰。二明
T2227_.61.0425b04: 廣説種種燒香也。文爲二。初列香種。次若
T2227_.61.0425b05: 欲成就三部眞言法者下。二明分配三部諸
| T2227_.61.0425b06: | 尊。此即初也。香種文。室唎 | 二合 | 吠瑟吒 | 二合 |
T2227_.61.0425b08: 香也。其存梵語。是不可翻者。其餘文者。尋
T2227_.61.0425b09: 文可知也
T2227_.61.0425b10: 經。若欲成就三部眞言法者下至供養彼
T2227_.61.0425b11: 等 釋曰。二明分配三部諸尊也。言遍通
T2227_.61.0425b12: 九種者。三部各有扇底迦等三種之法。故
T2227_.61.0425b13: 云九種。又三部各有聖者。諸天。及地居天。
T2227_.61.0425b14: 亦復各有三等成就故云九種也。言如是
T2227_.61.0425b15: 三種和香者。初七膠香和次膠香爲上等。
T2227_.61.0425b16: 後蘇合沈水欝金等香和爲第一等。是爲三
T2227_.61.0425b17: 種也。玉呬經云。其燒香者。用白檀沈水相
T2227_.61.0425b18: 和。供養佛部。用尸唎吠瑟多迦等諸樹汁
T2227_.61.0425b19: 香供養蓮華部。用黒沈香。及安悉香供
T2227_.61.0425b20: 養金剛部。次説普遍和香。應有情身分之
T2227_.61.0425b21: 者。取白檀香。沈水香。龍腦香。蘇合者。薫陸
| T2227_.61.0425b22: | 香。尸梨蹕瑟吒 | 二合 | 香。迦薩闍 | 二合 | 羅 | 二合 | 沙 |
| T2227_.61.0425b24: | 香附子香。甘松香。閼伽跢里 | 二合 | 香。柏木 |
| T2227_.61.0425b25: | 香。天木香。及鉢地夜 | 二合 | 等香。以沙糖相 |
T2227_.61.0425b27: 取如前之香。而和供養。或復總和。或取香
T2227_.61.0425b28: 美者而和。如是隨辨塗香及花。并以燒香。
T2227_.61.0425b29: 以誠心供養。若置華鬘供養者。縱有少
T2227_.61.0425c01: 分穢臭之花。不應供養。若多應棄。香花
T2227_.61.0425c02: 等物所不識者。不應供養。其有情身分之
T2227_.61.0425c03: 香所觸諸餘供養之具。皆悉成穢。是故勿
T2227_.61.0425c04: 用其紫磺香。於三部中。總不許用。是故行
T2227_.61.0425c05: 者應當通解如是差別。文意准知耳
T2227_.61.0425c06: 經。又有五香下至一切事用 釋曰。二明
T2227_.61.0425c07: 五種燒香。分文爲三。初明五香。次或有一
T2227_.61.0425c08: 香下。二明隨得。次如上所説下。三明善須
T2227_.61.0425c09: 分別合和香法時持奉獻。此即初也
T2227_.61.0425c10: 經。或有一香下至諸餘事用 釋曰。二明
T2227_.61.0425c11: 隨得也。然今此段。及以後段。近屬五香。遠
T2227_.61.0425c12: 亦通前種種香段。今且屬近。五香同段。分
T2227_.61.0425c13: 釋文意。所言一香者。即隨得香也。謂前五
T2227_.61.0425c14: 香和合爲香。以爲上妙和香。若無是香隨
T2227_.61.0425c15: 所得者。亦通諸部也。言如上者。指前諸
T2227_.61.0425c16: 文以爲如上。此通前後。又前後所説燒香
T2227_.61.0425c17: 之外上妙之香。是爲上妙香。若准此釋。此
T2227_.61.0425c18: 文即非前後段意。應爲別段也。言如無是
T2227_.61.0425c19: 香者。指前後香。故云是香。若無是香。隨
T2227_.61.0425c20: 所得香。此亦通屬前後段意。若非前後。亦
T2227_.61.0425c21: 應以爲別段。私謂。此文該攝一切諸香。如
T2227_.61.0425c22: 何此外別有好香。是故應云若不具得此
T2227_.61.0425c23: 等好香隨所得者也
T2227_.61.0425c24: 經。如上所説合和香法下至時持獻 釋
T2227_.61.0425c25: 曰。三明善須分別合和香法時持奉獻。是
T2227_.61.0425c26: 亦通前種種燒香。今且隨近。爲五香段。准
T2227_.61.0425c27: 此。初文及前塗香品等隨部尊類以應奉
T2227_.61.0425c28: 獻。故云應其所用。
T2227_.61.0425c29: 經。又有四種香應須知之 釋曰。三明四
T2227_.61.0426a01: 種燒香也。分文爲三。初明表四種燒香。
T2227_.61.0426a02: 次亦須要知下。二明所用處也。次攝通一切
T2227_.61.0426a03: 下。三明攝通諸尊也。就初爲二。初明觀
T2227_.61.0426a04: 知四種燒香。次明列香種。此即初也
T2227_.61.0426a05: 經。所謂自性香下至作丸香 釋曰。二明
T2227_.61.0426a06: 列香種。如文應知
T2227_.61.0426a07: 經。亦須要知應用之處 釋曰。二明所用
T2227_.61.0426a08: 處也。分文爲二。初明觀知用處。次若扇
T2227_.61.0426a09: 下。正明所用處。此即初也
T2227_.61.0426a10: 經。若扇底迦法用籌丸香下至用作丸香
T2227_.61.0426a11: 釋曰。二正明所用處也
T2227_.61.0426a12: 經。攝通一切下至應著少蘇 釋曰。三明
T2227_.61.0426a13: 攝誦諸尊也。此文意云。此等合和香。應通
T2227_.61.0426a14: 諸部諸尊供養也
T2227_.61.0426a15: 經。如求當部下至然後誦所持眞言 釋曰。
T2227_.61.0426a16: 四明隨得燒香也。意云。若不得者。隨所有
T2227_.61.0426a17: 香。先誦當部香眞言。加護燒香。然後誦所
T2227_.61.0426a18: 持眞言供養也
T2227_.61.0426a19: 經。合和香法下至而無香氣 釋曰。二明
| T2227_.61.0426a20: | 不應供物也。言末儞也者 | 云云 |
T2227_.61.0426a22: 明眞言燒香供養。分文爲三。初明祈願。次
T2227_.61.0426a23: 塗香下明眞言。三後誦下明如法奉獻。此
T2227_.61.0426a24: 即初也。意云。以此等香能轉人意奉獻諸
T2227_.61.0426a25: 尊。願諸部尊。常當充用。我今以獻。哀愍垂
T2227_.61.0426a26: 受。令我所願必得成就也。餘如文
T2227_.61.0426a27: 經。燒香眞言下至眞言香 釋曰。二明眞
T2227_.61.0426a28: 言。如文
T2227_.61.0426a29: 經。後誦所持下至如法獻故 釋曰。三明
T2227_.61.0426b01: 如法奉獻也
T2227_.61.0426b02: 燃燈法品第十
T2227_.61.0426b03: 此品中。略説燃二十三種諸香油等供養
T2227_.61.0426b04: 諸尊。令諸天仙歡喜成就之法則。故云燃
T2227_.61.0426b05: 燈法品也。若祕釋者。所謂燈者。是如來光
T2227_.61.0426b06: 明破闇之義。言至果地時。心障都盡。轉無
T2227_.61.0426b07: 盡惠。遍照衆生故。説爲燈也。金剛頂中云。
T2227_.61.0426b08: 加持燈。令弟子視之。願汝等獲得一切如
T2227_.61.0426b09: 來智慧光明。又云。一切如來常普照金剛燈
T2227_.61.0426b10: 者。即此義也
T2227_.61.0426b11: 經。復次當説三品燃燈法 釋曰。今此品。大
T2227_.61.0426b12: 段第二。明持誦時供物。有五段中第四段。
T2227_.61.0426b13: 即答云何燈油相也。分文爲二。初明表説
T2227_.61.0426b14: 三品燃燈法也。次以金以銀下。二是正陳
T2227_.61.0426b15: 説。就初又二。初明表説。次明表説之所以。
T2227_.61.0426b16: 此即初也
T2227_.61.0426b17: 經。以依法下至成就 釋曰。二明表説之
T2227_.61.0426b18: 所以也。若依法則供養之時。令諸天仙歡
T2227_.61.0426b19: 喜圓滿。故云以依法故令諸天仙歡喜成就。
T2227_.61.0426b20: 又若依法時。諸尊歡喜令修行者成就所
T2227_.61.0426b21: 求。故云依法故等也
T2227_.61.0426b22: 經。以金以銀下至本神歡喜 釋曰。二正
T2227_.61.0426b23: 明陳説。分文爲二。初明供物。次燈能却障
T2227_.61.0426b24: 下。二正明供養燈油。就初又二。初明供物。
T2227_.61.0426b25: 次其扇底迦法下。二明分配三法等。就初
T2227_.61.0426b26: 爲三。初明作燈盞法。次作燈炷法下。二明
T2227_.61.0426b27: 作燈炷法。次用諸香油下。三明燈油。初又
T2227_.61.0426b28: 爲二。初明作五種燈盞。次明隨法取用本
T2227_.61.0426b29: 尊歡喜。此即初也
T2227_.61.0426c01: 經。此五種中下至本神歡喜 釋曰。二明
T2227_.61.0426c02: 隨法取用本尊歡喜也。於五種中。隨以眞
T2227_.61.0426c03: 言加持作之。而以充用故云隨法取用也｣
T2227_.61.0426c04: 經。作燈炷法下至新淨布作 次明作燈
| T2227_.61.0426c05: | 炷法。如文 | 云云 |
T2227_.61.0426c07: 油也。然諸香油不能具載。故云諸香油及
T2227_.61.0426c08: 諸香蘇油。此是總略。具在後段分配三法
T2227_.61.0426c09: 之中。至文可知
T2227_.61.0426c10: 經。其扇底迦法用上香油下至亦通供養
T2227_.61.0426c11: 釋曰。二明分配三法等。隨所供尊。而其燈
T2227_.61.0426c12: 油且二十四種。謂上香油。中香油。下香油。諸
| T2227_.61.0426c13: | 香木油。油麻油。白芥子油。阿 | 去 | 怛娑菓油。諸 |
T2227_.61.0426c15: 油。麻子油。犬肉脂。諸油之中。犛牛蘇上。白
T2227_.61.0426c16: 牛蘇。黄牛蘇。烏牛蘇。本部別分別。諸藥中所
T2227_.61.0426c17: 生油。諸香中所生油。惡香氣油。縱此不説。
T2227_.61.0426c18: 有燈油不依部。今隨經文。且略記之。不
| T2227_.61.0426c19: | 能具出也。四姊妹 | 云云 |
T2227_.61.0426c21: 西南夷長髦牛也
T2227_.61.0426c22: 經。燈能却障下至哀愍垂受 釋曰。二正
T2227_.61.0426c23: 明供養燈油也。分文第三。初明祈願。次
T2227_.61.0426c24: 明燈眞言。三明如法供養。此即初也。意云。
T2227_.61.0426c25: 燃燈能淨却障除怋。我今以此具徳妙物
T2227_.61.0426c26: 奉獻本尊。願哀愍垂受。令我所求必得成
T2227_.61.0426c27: 就也
T2227_.61.0426c28: 經。燈眞言下至誦此眞言已 釋曰。二明
T2227_.61.0426c29: 燈眞言。謂誦此眞言。加護燃燈。如文可
T2227_.61.0427a01: 知
T2227_.61.0427a02: 經。次誦本持眞言下至唯持修故 釋曰。三
T2227_.61.0427a03: 明如法供養也。更誦本持。復作淨法。無
T2227_.61.0427a04: 有諸過。是故供養。獲得無量勝利。成就悉
T2227_.61.0427a05: 地。存略指廣。而令持修無有所闕故云
T2227_.61.0427a06: 如前品説等
T2227_.61.0427a07: 獻食品第十一
T2227_.61.0427a08: 食有多種。謂諸果子。及蘇餅等。或種種粥。
T2227_.61.0427a09: 并諸飮食。今此品説獻此食令諸天仙皆
T2227_.61.0427a10: 悉歡喜速得成就故云獻食品。若祕釋者。
T2227_.61.0427a11: 飮食是無上甘露不老不死之味。名爲無過
T2227_.61.0427a12: 上味。若服此味時。果徳成就。利益一切。
T2227_.61.0427a13: 即名入證。故説爲食。因淺顯深故云獻食
T2227_.61.0427a14: 也
T2227_.61.0427a15: 經。復次我説應獻食法 釋曰。今此品。大段
T2227_.61.0427a16: 第二。明持誦時供物有五段中。第五段。即
T2227_.61.0427a17: 答云何食供養也。分文爲二。初明標説。次
T2227_.61.0427a18: 略説獻食下。二明正陳説供物。就初又二。
T2227_.61.0427a19: 初明標説。次令諸天仙下。標説之所以。此
T2227_.61.0427a20: 即初也
T2227_.61.0427a21: 經。令諸天仙下至速得成就 釋曰。二明
T2227_.61.0427a22: 標説之所以也。天仙歡喜速得所求。故云
T2227_.61.0427a23: 令諸天仙悉皆歡喜速得成就也
T2227_.61.0427a24: 經。略説獻食 釋曰。二明正陳説供物。分
T2227_.61.0427a25: 文爲二。初明標略説。次應用圓根下。二明
T2227_.61.0427a26: 正陳説供物。此即初也。此品中所説供物。
T2227_.61.0427a27: 雖其名目繁多。而擧切要。未盡碎縷。故云
T2227_.61.0427a28: 略説獻食也
T2227_.61.0427a29: 經。應用圓根下至通獻諸部 釋曰。二明
T2227_.61.0427b01: 正陳説供物爲二。初廣明陳説供物。次此
T2227_.61.0427b02: 藥香美堪奉尊主下。二正明獻食。就初又
T2227_.61.0427b03: 二。初明大相以四種食通獻諸部。次末惹
T2227_.61.0427b04: 布囉迦果下。二明更開四種亦通亦別獻
T2227_.61.0427b05: 諸部等。此即初也。四種食者。謂初圓根長根
T2227_.61.0427b06: 諸果。次蘇餅油餅諸羹臛等。三種種粥。四諸
T2227_.61.0427b07: 飮食。食種繁多不出此四。故云此四種食
T2227_.61.0427b08: 通獻諸部也。臛字。呼各反。有菜曰羹。無菜
T2227_.61.0427b09: 曰臛。此屬肉羹也。非今文意。字義連屬
T2227_.61.0427b10: 以引來耳。又案上文既用犬肉脂奉獻。寒
T2227_.61.0427b11: 林中起吠多羅。恐文意通歟
T2227_.61.0427b12: 經。末惹布羅迦果。下至亦通三部 釋曰。
T2227_.61.0427b13: 二明更開四種。亦通亦別。獻諸部等。分文
T2227_.61.0427b14: 爲二。初明諸食。次前説塗香香燈食等下。
T2227_.61.0427b15: 二明下食法。就初爲五。初明諸菓。次或於
T2227_.61.0427b16: 村側下。二明諸草根等。次莎悉底食下。三
T2227_.61.0427b17: 明諸餅食。次以粳米飯下。四明飯羹及以諸
T2227_.61.0427b18: 粥。次如前各説諸食味等下。五明隨方食
T2227_.61.0427b19: 也。就初爲五。初明普通三部菓。次若多羅
T2227_.61.0427b20: 樹菓下。二明不應供菓。次或有上味菓下。
T2227_.61.0427b21: 三明得三種成就菓。次若欲加意奉獻下。
T2227_.61.0427b22: 四明別供諸女天等菓。次如是諸菓下五
T2227_.61.0427b23: 明諸菓一一有多種。種亦有異名。隨味獻
T2227_.61.0427b24: 之也。就初爲二。初明一一菓各通三部。
T2227_.61.0427b25: 次示其次第各通一部下。二明一一菓各通
T2227_.61.0427b26: 一部。此即初也
T2227_.61.0427b27: 經。示其次第下至阿毘遮嚕迦用 釋曰。二
T2227_.61.0427b28: 明一一菓各通一部也。意云。假使一菓。其
T2227_.61.0427b29: 甘甜。若甘酢。若味辛淡。如其次第。須獻三
T2227_.61.0427c01: 部。隨味差品各獻一部。故云各通一部。
T2227_.61.0427c02: 約一一部。各有扇底迦等三法。亦准應獻。
| T2227_.61.0427c03: | 故云扇底迦用等。又此文意更應分別 | 云云 |
T2227_.61.0427c05: 明不應供菓。如文
T2227_.61.0427c06: 經。或有上味菓下至獻如此菓獲下成就
T2227_.61.0427c07: 釋曰。三明得三種成就菓也
T2227_.61.0427c08: 經。若欲加意下至獻鉢曬使迦 釋曰。四
T2227_.61.0427c09: 明別供諸女天等藥菓也。獻女天等。以名
T2227_.61.0427c10: 相似而用奉獻。故云加意。謂柿子杏子桃
T2227_.61.0427c11: 子等是也。三部各有忿怒。故云三部一切忿
T2227_.61.0427c12: 怒。又有外忿怒故云一切忿怒也。次如文
T2227_.61.0427c13: 也
T2227_.61.0427c14: 經。如是諸菓下至而用獻之 釋曰。五明
T2227_.61.0427c15: 諸菓。一一有多種。種亦有異名。隨味獻之。
T2227_.61.0427c16: 如文也
T2227_.61.0427c17: 經。或於村側下至人中亦用 釋曰。二明
T2227_.61.0427c18: 諸草根等。於中爲二。初明堪用供獻諸草
T2227_.61.0427c19: 根等次説斯圓根下。二明不應用獻諸草
T2227_.61.0427c20: 根等。就初又二。初明通獻三部草根次若
T2227_.61.0427c21: 山中所生下。二明別獻三部草根。此即初
T2227_.61.0427c22: 也。若准供養華品。佛。菩薩。聲聞。縁覺。是爲
T2227_.61.0427c23: 聖者。從淨居天乃至三十三天。名爲諸天。
T2227_.61.0427c24: 從夜叉。羅刹。阿修羅。龍。迦樓羅。乾闥婆。緊
T2227_.61.0427c25: 那羅。摩
T2227_.61.0427c26: 地居天。若今文意。聖者諸天。倶爲天神。位
T2227_.61.0427c27: 尊貴故。夜叉羅刹等。同爲人中。是地居故
| T2227_.61.0427c28: | 云云 |
T2227_.61.0428a01: 釋曰。二明別獻三部草根分文爲三。初
T2227_.61.0428a02: 明分根別獻三部。次又色白香味下。二明
T2227_.61.0428a03: 分色別獻三部。次如是三部下。三總略顯
T2227_.61.0428a04: 示。此即初也。次如文
T2227_.61.0428a05: 經。又色白香味下至如是圓根金剛部用
T2227_.61.0428a06: 釋曰。二明分色別獻三部。如文
T2227_.61.0428a07: 經。如是三部下至速得成就 釋曰。三總略
T2227_.61.0428a08: 顯示也。三部各有扇底迦等及三種成就。毎
T2227_.61.0428a09: 部竝同通。用一種草根等。故云竝同也。一
T2227_.61.0428a10: 一部中。雖同通用。而觀其味扇底迦等用。
T2227_.61.0428a11: 故云善隨其部依上中下而用獻之也。如是
T2227_.61.0428a12: 分別。奉獻諸部。諸尊歡喜。速得悉地。是故
T2227_.61.0428a13: 云也
T2227_.61.0428a14: 經。説斯圓根下至不應用獻 釋曰。二明
T2227_.61.0428a15: 不應用獻諸草根等。分文爲二。初明結
T2227_.61.0428a16: 前。次若葱蒜下。二顯後也。謂不應供諸草
T2227_.61.0428a17: 根等。所言餅者。以臭辛等所作餅。是非米
T2227_.61.0428a18: 粉餅等也
T2227_.61.0428a19: 經。莎悉底食下至或以油麻和作 釋曰。三
T2227_.61.0428a20: 明諸餅食。分文爲三。初明諸餅食。次如其
T2227_.61.0428a21: 本部下。二明諸食分配諸部。次獻食之時
T2227_.61.0428a22: 下。三明獻食之法則。此即初也。是諸餅食。
T2227_.61.0428a23: 或此間有。謂餘粉食。胡麻團食。白糖食。歡喜
T2227_.61.0428a24: 團食等是也。其餘諸食。此間所無。是故不
| T2227_.61.0428a25: | 翻譯也 | 云云 |
T2227_.61.0428a27: 曰。二明諸食分配諸部。分文爲三。初明
T2227_.61.0428a28: 欲的分配諸食標顯悉地。次米粉食下。二
T2227_.61.0428a29: 明正分配食。次獻食之時下。三明獻食之
T2227_.61.0428b01: 法式。此即初也
T2227_.61.0428b02: 經。米粉食下至下成就 釋曰。二明正分
T2227_.61.0428b03: 配食。於中爲三。初明約三部三法及三成
T2227_.61.0428b04: 就而分配食。次等用一切諸食下。二明直
T2227_.61.0428b05: 約三部及以諸尊而分配食。次是諸食中
T2227_.61.0428b06: 下。三明直約三種成就等分配諸食。此即
T2227_.61.0428b07: 初也。次文可見
T2227_.61.0428b08: 經。等用一切諸食下至鉢鉢微食 釋曰。二
T2227_.61.0428b09: 明直約三部及以諸尊而分配食。如文也
T2227_.61.0428b10: 經。是諸食中下至八部等用 釋曰。三明
T2227_.61.0428b11: 直約三種成就等分配諸食。從下至上故
T2227_.61.0428b12: 云最後美味也。中及下味。如次用獻中下
T2227_.61.0428b13: 成就故云如其次味等也。隨所作食。不
T2227_.61.0428b14: 具前味。應獻八部等。故云此中不具等
T2227_.61.0428b15: 也
T2227_.61.0428b16: 經。獻食之時下至而爲莊嚴 釋曰。三明
T2227_.61.0428b17: 獻食之法式。分文爲三。初明先敷巾葉等。
T2227_.61.0428b18: 次明先所置食。次結示部。此即初也
T2227_.61.0428b19: 經。先置莎悉底迦下至布波食 釋曰。二
T2227_.61.0428b20: 明先所置食。如文也
T2227_.61.0428b21: 經。如是先作下至隨力獻之 釋曰。三明
T2227_.61.0428b22: 結示部也。如是先敷巾葉。先置莎悉底
T2227_.61.0428b23: 迦食等。三部共同。又復隨本部所須獻之
T2227_.61.0428b24: 也
T2227_.61.0428b25: 經。以粳米飯下至而奉獻之 釋曰。四明
T2227_.61.0428b26: 飯羹及以諸粥。分文爲三。初總明飯羹及
T2227_.61.0428b27: 以諸粥。次美臛之中下。二別明諸羹。次乳
T2227_.61.0428b28: 粥扇底迦用下。三別明諸粥。就初又二。初
T2227_.61.0428b29: 總明飯羹及以諸粥。次乳煮大麥下。二明分
T2227_.61.0428c01: 配。此即初也。然於此中應列諸粥。無是略
T2227_.61.0428c02: 耳
T2227_.61.0428c03: 經。乳煮大麥飯下至求下成就 釋曰。二
T2227_.61.0428c04: 明分配。分文爲二。初約三種成就而明分
T2227_.61.0428c05: 配。次扇底迦法爲上下。二顯示三種成就。此
T2227_.61.0428c06: 即初也
T2227_.61.0428c07: 經。扇底迦法爲上下至而奉獻之 釋曰。二
T2227_.61.0428c08: 顯示三種成就。分文爲三。初單明扇底迦
T2227_.61.0428c09: 等爲上中下。次扇底迦法上佛部下。二明
T2227_.61.0428c10: 翻覆扇低迦等爲上中下。是即三部。次最
T2227_.61.0428c11: 上悉地下。三明前三亦有三品。隨類應知。
T2227_.61.0428c12: 此即初也。供獻飮食等。隨品應獻之。文中
T2227_.61.0428c13: 所言根果粥者。隨便引之。非段正意。又
T2227_.61.0428c14: 雖非正意。隨品奉獻。是義共同。是故列
T2227_.61.0428c15: 之
T2227_.61.0428c16: 經。扇底迦法上佛部下至下金剛部 釋曰。
T2227_.61.0428c17: 二明翻覆扇底迦等爲上中下。是即三部。
T2227_.61.0428c18: 然約三部。非無扇底迦等･三法。今且擧一
T2227_.61.0428c19: 義。故云扇底迦法上佛部等
T2227_.61.0428c20: 經。最上悉地下至隨類應知 釋曰。三明
T2227_.61.0428c21: 前三亦有三品。隨類應知也。三品悉地。部
T2227_.61.0428c22: 部各有。恐見一邊。錯失餘旨。故云善須依
T2227_.61.0428c23: 法隨類應知。次二如文
T2227_.61.0428c24: 經。＊美臛之中味。甘甜者下至阿毘遮嚕迦
T2227_.61.0428c25: 用 釋曰。二別明諸羹。如文也
T2227_.61.0428c26: 經。乳粥扇底迦用下至阿毘遮嚕迦用 釋
T2227_.61.0428c27: 曰。三別明諸粥。如文也
T2227_.61.0428c28: 經。如前各説下至而奉獻之 釋曰。五明
T2227_.61.0428c29: 隨方食也。分文爲二。初正明隨方食。次或
T2227_.61.0429a01: 有諸味下。二明分配。此即初也。雖前各説
T2227_.61.0429a02: 獻諸食味。而隨方所有種種食。觀其品類
T2227_.61.0429a03: 不可不獻。恐修行者執一失旨。故云隨
T2227_.61.0429a04: 方所種種有異等
T2227_.61.0429a05: 經。或有諸味下至金剛部用 釋曰。二明
T2227_.61.0429a06: 分配也。亦約三部而明分配。但闕蓮華部。
T2227_.61.0429a07: 准前可知。以中品味應奉獻之。無有滋
T2227_.61.0429a08: 味。則爲顯者。應獻金剛部也
T2227_.61.0429a09: 經。前説塗香下至當品依之 釋曰。二明
T2227_.61.0429a10: 下食法。分文爲五。初廣明獻食法。次欲獻
T2227_.61.0429a11: 食時下。二明教欲獻食時法。次先塗灑地
T2227_.61.0429a12: 下。三正明下食法。次若作曼荼羅下。四明
T2227_.61.0429a13: 隨時奉獻飮食也。次若無本所制食下。五
T2227_.61.0429a14: 明隨得食也。就初爲二。初明勸先觀眞
| T2227_.61.0429a15: | 言性。次於獻法中見有用迦 | 引 | 弭迦食下。二 |
T2227_.61.0429a17: 先觀眞言性。此即初也。指前塗香品。乃至
T2227_.61.0429a18: 今此品半等。以爲前説。彼等諸文。但説塗
T2227_.61.0429a19: 香乃至食等。各依三部而奉獻之。扇底迦
T2227_.61.0429a20: 等隨品奉獻。而未細説觀眞言性。是故於
T2227_.61.0429a21: 茲勸進觀眞言性也
T2227_.61.0429a22: 經。觀眞言性下至隨力獻之 釋曰。二明
T2227_.61.0429a23: 勸先觀眞言性。扇底迦爲喜。慈心生歡喜
T2227_.61.0429a24: 故。阿毘遮嚕迦爲怒。外示大忿怒故。言成
T2227_.61.0429a25: 何事者。謂歡愛鉤召等也。滿何等願者。此即
T2227_.61.0429a26: 補瑟徴迦。於諸眞言。有如是性。觀是等性。
T2227_.61.0429a27: 各隨所樂。以相應食奉獻諸尊故。云既觀
T2227_.61.0429a28: 知已等也
| T2227_.61.0429a29: | 經。於獻法中見有用迦 | 引 | 弭迦食下至而奉 |
T2227_.61.0429b02: 奉獻此方食法。次或於餘方下。二明奉獻
T2227_.61.0429b03: 餘方食法也。兩段。就初又二。初正明獻食
T2227_.61.0429b04: 法。次如上略説下。二明略結。此即初也。於
T2227_.61.0429b05: 此中有十二獻法。在文可見。初獻法中餘
T2227_.61.0429b06: 力所辨者。謂加功力所成辨食也。正古
T2227_.61.0429b07: 字也。從二止也。至後獻法只擧上成中下。
T2227_.61.0429b08: 准前可知故也
T2227_.61.0429b09: 經。如上略説下至皆已略陳 釋曰。二明
T2227_.61.0429b10: 略結也。前説既已廣。今但約聖智故云
T2227_.61.0429b11: 略説也。略有二種。一略説諸獻法。二略陳
T2227_.61.0429b12: 本部法。如文可知
T2227_.61.0429b13: 經。或於餘方下至隨類獻之 釋曰。二明
T2227_.61.0429b14: 奉獻餘方食法。於此間食既已廣陳。若諸
T2227_.61.0429b15: 餘方其食應別。若不説者不知獻法。故云
T2227_.61.0429b16: 觀其色味隨類獻之
T2227_.61.0429b17: 經。欲獻食時下至淨洗諸葉 釋曰。二明
T2227_.61.0429b18: 教欲獻食時法也。分文爲二。初明塗灑
T2227_.61.0429b19: 洗。又以敷設次依用此葉下。二明分配也。
T2227_.61.0429b20: 初又爲二。初明塗灑洗。次明敷設。此即
T2227_.61.0429b21: 初也
T2227_.61.0429b22: 經。後以蓮葉下至後下諸
T2227_.61.0429b23: 明敷設。如文也
T2227_.61.0429b24: 經。依用此葉下至善須知解 釋曰。第二
T2227_.61.0429b25: 明分配。亦如文也
T2227_.61.0429b26: 經。先塗灑地下至次須下食 釋曰。三正
T2227_.61.0429b27: 明下食法。於中爲二。初明下食前法則。次
T2227_.61.0429b28: 正明下食次第。此即初也。嚥又作㖶
T2227_.61.0429b29:
T2227_.61.0429c01: 經。先下莎悉底迦食下至依此下之 釋曰。
T2227_.61.0429c02: 二正明下食次第也。雖各隨本法。而下食
T2227_.61.0429c03: 亦同故。云依此下之也
T2227_.61.0429c04: 經。若作曼荼羅下至花菓等類 釋曰。四
T2227_.61.0429c05: 明隨時奉獻飮食也。分文爲六。初明作
T2227_.61.0429c06: 曼荼羅及得境界時奉獻食等。次初持誦
T2227_.61.0429c07: 時下。二明初持誦時獻食也。次若白黒二
T2227_.61.0429c08: 月下。三明白黒八日等時獻食也。次若護摩
T2227_.61.0429c09: 時下。四明獻護摩時獻食也。次若言一
T2227_.61.0429c10: 時下。五明三箇念誦時獻食也。次持誦之
T2227_.61.0429c11: 人下。六明誡勸也。此即初也
T2227_.61.0429c12: 經。初持誦時下至而奉獻之 釋曰。二明
T2227_.61.0429c13: 初持誦時獻食。如文也
T2227_.61.0429c14: 經。若白黒二月下至廣加供養 釋曰。三
T2227_.61.0429c15: 明白黒八日等時獻食也。白黒二月。各八
T2227_.61.0429c16: 日。十四日。十五日。日月各蝕時。地動時。合
T2227_.61.0429c17: 九箇時。廣應加供。是成就時故也
T2227_.61.0429c18: 經。若護摩時下至本尊主前 釋曰。四明
T2227_.61.0429c19: 護摩時獻食也。分文爲二。初明護摩所須
T2227_.61.0429c20: 之物先置本尊主前。次明持誦人先出一
T2227_.61.0429c21: 分食亦同置尊前。此即初也
T2227_.61.0429c22: 經。若持誦人下至而出置之 釋曰。二明
T2227_.61.0429c23: 持誦人先出一分亦同置尊前。又分爲二。
T2227_.61.0429c24: 初明亦同置尊前。次明先作護摩而後食
T2227_.61.0429c25: 時法則。此即初也。此是先食。後作護摩法
T2227_.61.0429c26: 則也
T2227_.61.0429c27: 經。如先作護摩下至仍依本法 釋曰。二
T2227_.61.0429c28: 明先作護摩而後食時法則也
T2227_.61.0429c29: 經。若言一時念誦下至當速成就 釋曰。五
T2227_.61.0430a01: 明三箇念誦時獻食。言三箇時。在文可知
T2227_.61.0430a02: 也
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:
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: 然就答二十九問。其答不依問次。雖不
T2227_.61.0430c07: 次第。而其答旨究盡問底。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。次被偸成物却徴法
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。
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