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蘇悉地羯羅經略疏 (No. 2227_ 圓仁撰 ) in Vol. 61

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T2227_.61.0430a01: 三箇念誦時獻食。言三箇時。在文可
T2227_.61.0430a02:
T2227_.61.0430a03: 經。持誦之人下至皆由不獻本尊菓食 釋
T2227_.61.0430a04: 曰。六明誡勸。分文爲二。初明誡勸。次其諸
T2227_.61.0430a05: 部中下。二明結示。就初又二。初明誡誨。次
T2227_.61.0430a06: 應當依前下。二明勸示。此即初也。若修行
T2227_.61.0430a07: 者不飮食。若雖食不本部。即有
T2227_.61.0430a08: 五事。不成就。皆由不獻故應
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。初明前月等日
T2227_.61.0430a11: 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。三示作處
T2227_.61.0430a13: 此即初也。初二如
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
T2227_.61.0430a18: 不通及有所通。不諸下味而求上成
T2227_.61.0430a19: 又臭惡食等。皆不用。次常獻酪飯者。是
T2227_.61.0430a20: 應作處
T2227_.61.0430a21: 經。其諸部中下至應如是供養 釋曰。二
T2227_.61.0430a22: 結示
T2227_.61.0430a23: 經。若無本所制食下至而眞言之 釋曰。五
T2227_.61.0430a24: 隨得食也。假令無本所制食。豈停大道
T2227_.61.0430a25: 故云隨其所得
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: 。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
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。一一地中皆具是五義。若横説
T2227_.61.0430b06: 者。一一門中皆具是五義。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: 種種滋味不同。餘香花等。當知例爾。若
T2227_.61.0430b09: 行者善能以五字門金剛舞戲。普應
T2227_.61.0430b10: 。譬如五味。布五綵。韻五音。調五藥
T2227_.61.0430b11: 性分不五種。而千變萬化巧轉不窮。
T2227_.61.0430b12: 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。以是種種法門供具養心王
T2227_.61.0430b15: 如來。能令諸尊歡喜所求必獲。若以此中意
T2227_.61.0430b16: 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: 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: 諸誦眞言相。及説持誦時供物等。若不
T2227_.61.0430b29: 別好時分者。何速得悉地成就。今爲
T2227_.61.0430c01: 持誦者別速得悉地時分。故云分別悉
T2227_.61.0430c02: 地時分品
T2227_.61.0430c03: 經。復次我今解説吉祥成就時節 釋曰。
T2227_.61.0430c04: 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: 二十九問。其答不問次。雖
T2227_.61.0430c07: 次第。而其答盡問底。但聖意難測。
T2227_.61.0430c08: 機宜之。今且順答。應經文。即大
T2227_.61.0430c09: 分爲二十段。初分別悉地時分品。初明
T2227_.61.0430c10: 就悉地時分。即答云何扇底迦等三問。次
T2227_.61.0430c11: 圓備成就品。及奉請成就品。并補闕少品
T2227_.61.0430c12: 半。第二明成就支具。即答於此三種中各成
T2227_.61.0430c13: 何等事。次補闕少品半。又更別補其辨以下。
T2227_.61.0430c14: 三超答云何持護身。云何廣持法。云何知作
T2227_.61.0430c15: 障礙相。云何諸藥相。次被偸成物却徴
T2227_.61.0430c16: 品。第四明失物却得等法。即答云何失物令
T2227_.61.0430c17: 却得。云何分別爲分數。云何受用成就物。次
T2227_.61.0430c18: 成就具支法品。第五明具足作悉地法。即
T2227_.61.0430c19: 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: 。次奉請品。第七明本尊室奉請。即答
T2227_.61.0430c22: 云何法請召。次供養品。第八明部類或諸
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: 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。第十一明得眞言主及阿闍梨分付
T2227_.61.0431a01: 而念誦者速得悉地。即答云何當受付也。
T2227_.61.0431a02: 次滿足眞言品。第十二明夢所見
T2227_.61.0431a03: 受持眞言殊異作滿足法其滿足。即答
T2227_.61.0431a04: 云何字得圓。次増力品。第十三明更作
T2227_.61.0431a05: 摩及以妙好塗香花等。奉獻本尊。増眞言
T2227_.61.0431a06: 。即答云何得増益。次護摩口。及備物品。
T2227_.61.0431a07: 第十四明持誦者速得悉地。説護摩
T2227_.61.0431a08: 法并辨備諸物。此則答云何作呼摩種種次
T2227_.61.0431a09: 第法用以何物等能令速成就也。次成
T2227_.61.0431a10: 物相品。第十五明法驗已成就諸物。即
T2227_.61.0431a11: 云何成藥相。次取物品。第十六明
T2227_.61.0431a12: 日時。及得善警界。取所成就物。即答云何
T2227_.61.0431a13: 受藥相。次淨物品。第十七明所成就物
T2227_.61.0431a14: 即答云何淨治藥。次物量品。第十八明
T2227_.61.0431a15: 成就物量。即答云何藥量分。次潅頂壇品。
T2227_.61.0431a16: 第十九明就諸物祕密妙法。即答云何
T2227_.61.0431a17: 成就曼荼羅及云何潅頂曼荼羅。次光物品。
T2227_.61.0431a18: 第二十明顯所成就物。即答云何護諸成
T2227_.61.0431a19: 就物。及云何事法曼荼羅。今就初明成就
T2227_.61.0431a20: 悉地時分二。初標説。次謂時節者
T2227_.61.0431a21: 下。二*明正説時節也。約初標説二。初
T2227_.61.0431a22: 標説。次*明勸進。此即標説。即答云何
T2227_.61.0431a23: 扇底迦等三問也。吉祥時節上好宿曜等。是
T2227_.61.0431a24: 上中下成就扇底迦等時分。故云吉祥成就
T2227_.61.0431a25: 時節也。又三種成就扇底迦等三事。是無
T2227_.61.0431a26: 吉祥。成就此等時節故云吉祥成就時
T2227_.61.0431a27: 也。言時者。謂四時三時等。言節者。謂雨
T2227_.61.0431a28: 時冬時春時初後節也。又時即節故云時節
T2227_.61.0431a29: 故後文云。謂時節者。八月臘月等。准文可
T2227_.61.0431b01:
T2227_.61.0431b02: 經。行者知已尋求悉地 釋曰。二明勸進
T2227_.61.0431b03: 若不時節。輒爾修行者。違世道理。神祇
T2227_.61.0431b04: 感。凡世間森羅本則勝義。若違差別
T2227_.61.0431b05: 義亦難故。仁王般若云。有無本自二。譬如
T2227_.61.0431b06: 二角。又云。於解常自一。諦常自二。了
T2227_.61.0431b07: 達此一二。眞入勝義諦。准思可
T2227_.61.0431b08: 經。謂時節者八月臘月正月二月四月 釋
T2227_.61.0431b09: 曰。二明正説時節也。於中爲七。初明
T2227_.61.0431b10: 月應成就。次於月蝕下。二明月日蝕時
T2227_.61.0431b11: 成就。次或月一日下。三明通吉日應
T2227_.61.0431b12: 成就。次若作最上下。四明宿曜
T2227_.61.0431b13: 。次然十二月下。五單明月日而簡
T2227_.61.0431b14: 擇日成就。次七月八月下。六廣明
T2227_.61.0431b15: 三時初後而作三事及以三種悉地。次於初
T2227_.61.0431b16: 夜分下。七明時分成就。初明
T2227_.61.0431b17: 月應成就中爲二。初正明擇月。次
T2227_.61.0431b18: 此等五月白十五日下。二明五箇月作三種
T2227_.61.0431b19: 成就及三種事。此即初也。所言八月臘月等
T2227_.61.0431b20: 者。然東夏西天。相去遥遠。指用時候其有
T2227_.61.0431b21: 不同。今引諸文。略詳定之。西域記云。若乃
T2227_.61.0431b22: 陰陽暦運。日月次舍。稱謂雖殊。時候無異。
T2227_.61.0431b23: 其星建。以標月名。時極短者。謂刹那也。
T2227_.61.0431b24: 百二十刹那爲一咀刹那。六十咀刹那爲
T2227_.61.0431b25: 臘縛。三十臘縛爲一牟呼栗多。五牟呼栗多
T2227_.61.0431b26: 一時。六時合成一日一夜晝三
夜三
居俗日夜。
T2227_.61.0431b27: 分爲晝四。夜四。於
時各五日月
月盈滿。謂
T2227_.61.0431b28: 白分。月舒至晦。謂之黒分。黒分或十四日。
T2227_.61.0431b29: 十五日。月有大小故也。黒前白後。合爲
T2227_.61.0431c01: 。六月合爲一行。日遊在内北行也。日遊
T2227_.61.0431c02: 外南行也。總此二行合爲一歳。又分
T2227_.61.0431c03: 以爲六時。正月十六日至三月十五日
T2227_.61.0431c04: 漸熱也。三月十六日至五月十五日盛熱也。
T2227_.61.0431c05: 五月十六日至七月十五日雨時也。七月十
T2227_.61.0431c06: 六日至九月十五日茂時也。九月十六日至
T2227_.61.0431c07: 十一月十五日漸寒也。十二月十六日至
T2227_.61.0431c08: 月十五日盛寒也。如來聖教。歳爲三時。正
T2227_.61.0431c09: 月十六日至五月十五日熱時也。五月十六
T2227_.61.0431c10: 日至九月十五日雨時也。九月十六日至
T2227_.61.0431c11: 月十五日寒時也。或爲四時。春夏秋冬也。
T2227_.61.0431c12: 春三月。謂制咀羅月。吠舍佉月。逝瑟吒月。
T2227_.61.0431c13: 此從正月十六日四月十五日。夏三
T2227_.61.0431c14: 月。謂頞沙荼月。室羅伐拏月。沙達羅鉢陀月。
T2227_.61.0431c15: 此從四月十六日七月十五日。秋三
T2227_.61.0431c16: 月。謂頞涅縛庾闍月。迦刺底迦月。末伽始羅
T2227_.61.0431c17: 月。當此從七月十六日十月十五日
T2227_.61.0431c18: 冬三月。謂報沙月。磨袪月。頗勤寠拏月。當
T2227_.61.0431c19: 此從十月十六日正月十五日。故印度僧
T2227_.61.0431c20: 徒。依佛聖教兩安居。或前三月。後三
T2227_.61.0431c21: 月。隨前三月。當此從五月十六日八月
T2227_.61.0431c22: 十五日。後三月。當此從六月十六日
T2227_.61.0431c23: 月十五日。前代譯經律者。或云坐夏。或云
T2227_.61.0431c24: 坐臘。斯皆邊商殊俗。不中國正旨。或方
T2227_.61.0431c25: 言未融而傳譯有謬。又推如來入胎。初生。
T2227_.61.0431c26: 出家。成佛。涅磐日月。皆有參差也。梵語
T2227_.61.0431c27: 雜名又云正月祖怛羅。二月吠捨佉。三月
T2227_.61.0431c28: 際史吒二合四月阿沙荼。五月室囉二合
T2227_.61.0431c29: 拏。六月跋捺囉二合波娜。七月阿濕嚩二合
T2227_.61.0432a01: 惹。八月迦㗚底二合迦。九月麽羅誐始羅。十
T2227_.61.0432a02: 月布史十一月娑誐叉麽佉。十二月頗攞
T2227_.61.0432a03: 遇抳。彼西域文。應以准知。又良賁法師釋
T2227_.61.0432a04: 仁王般若經初年月八日入大寂靜妙三摩地
T2227_.61.0432a05: 初年月八日者。此方四時。時各三月。
T2227_.61.0432a06: 皇唐御暦。建寅爲正。西國三際。際各四月。
T2227_.61.0432a07: 寒際之首十一月。即同往古建子爲正。
T2227_.61.0432a08: 黒半標元。二十三日即初八矣。如金光明第
T2227_.61.0432a09: 。立爲四時。如西域記第二卷云。從正月
T2227_.61.0432a10: 十六日四月十五日。爲春三月。即正月
T2227_.61.0432a11: 二十三日爲初年月八日也。南荆州沙門無
T2227_.61.0432a12: 行在天竺國。致於唐國諸大徳書云。中國
T2227_.61.0432a13: 安居。正當漢地後安居。即五月十六日。又
T2227_.61.0432a14: 黒前白後。四部皆同也。今檢諸文。彼天竺國
T2227_.61.0432a15: 立年初日。不唐國。彼土年初。即用漢地
T2227_.61.0432a16: 正月十六日。然佛如來既出天竺。豈以
T2227_.61.0432a17: 漢地所指之日而示悉地成就時哉。今
T2227_.61.0432a18: 文意。所言正月等者。月稱。即取漢地之
T2227_.61.0432a19: 。指時始終。定依佛國。是即譯家隨方標
T2227_.61.0432a20: 名。令人密知佛正旨也。若不爾者。成就時
T2227_.61.0432a21: 月相違聖意。所求悉地無成就期也。餘時
T2227_.61.0432a22: 月等須佛國年初之日。計其日數。即定
T2227_.61.0432a23: 四時。作成就
T2227_.61.0432a24: 經。此等五月白十五日應作上成就 釋曰。
T2227_.61.0432a25: 二明五箇月應三種成就及三種事。於
T2227_.61.0432a26: 中爲二。初明五箇月白十五日應
T2227_.61.0432a27: 成就及扇底迦次即此五月下。二明五箇月
T2227_.61.0432a28: 黒十五日應中下成就及以二事。就初又
T2227_.61.0432a29: 三初直明上成就。次明時難。次此五
T2227_.61.0432b01: 箇月下。三結明。此即初也
T2227_.61.0432b02: 經。其四月時。下二明時雖也。此文云
T2227_.61.0432b03: 上所説之難皆成就相。應成就。若爾。文
T2227_.61.0432b04: 唯有臘月諸難事。若如言者。不
T2227_.61.0432b05: 成就。無成就相故。然諸月以難相助
T2227_.61.0432b06: 成就。如良醫藥痛病令差。臘月無難。相助
T2227_.61.0432b07: 成就。譬如良藥不痛令差。豈不好事。何致
T2227_.61.0432b08: 此難
T2227_.61.0432b09: 經。此五箇月下至應作扇底迦 釋曰。
T2227_.61.0432b10: 三結明也。言上成就者。如下文云。乘空自
T2227_.61.0432b11: 在而進。此爲最上。又有多種。或得諸漏斷
T2227_.61.0432b12: 。或得辟支佛地。或證菩薩位地。或知
T2227_.61.0432b13: 一切事。或辨才多聞。或成吠跢羅尸。或成
T2227_.61.0432b14: 藥叉尼。或得眞陀摩尼。或得無盡伏藏。具
T2227_.61.0432b15: 上等事。名上中上成就之法。具如下文也。
T2227_.61.0432b16: 扇底迦等如常釋
T2227_.61.0432b17: 經。亦即此五月黒十五日下至阿毘遮嚕迦
T2227_.61.0432b18:  釋曰。二明五箇月黒十五日應
T2227_.61.0432b19: 下成就乃以二事也。言中下成就者。如
T2227_.61.0432b20: 文云。藏形隱跡爲中成就。又有多種。於
T2227_.61.0432b21: 身得大勢力。先來懈怠而得精勤。入修羅
T2227_.61.0432b22: 。得長壽藥凝史迦天使。或能使
T2227_.61.0432b23: 鬼。或能成婆羅坌爾迦樹神。或成多聞
T2227_.61.0432b24: 所聞。悟深義理。或合樂成。纔塗
T2227_.61.0432b25: 。即遠所渉無疲乏。如上所説悉地。名
T2227_.61.0432b26: 中成就之法也。言下成就者。世間諸事爲
T2227_.61.0432b27: 下悉地。又有多種。令衆喜見。或攝伏衆人
T2227_.61.0432b28: 或能徴罰惡人。降諸怨衆。及餘下事名
T2227_.61.0432b29: 中下成就之法。今更廣引上下經文。而明
T2227_.61.0432c01: 此意。此經初品云。佛部眞言扇底迦法。觀音
T2227_.61.0432c02: 部眞言補瑟徴迦法。金剛部眞言阿毘遮嚕
T2227_.61.0432c03: 迦法。又云。扇底迦法。補瑟徴迦法。阿毘遮嚕
T2227_.61.0432c04: 迦法。於三部中各皆有也。供養花品云。
T2227_.61.0432c05: 三部各有三等眞言。所謂聖者説。諸天説。地
T2227_.61.0432c06: 居天説。是爲三部。聖者説者。謂佛菩薩聲聞
T2227_.61.0432c07: 縁覺説者。是爲聖者眞言謂天説者。從
T2227_.61.0432c08: 乃至三十三天諸天所説。是爲諸天眞言
T2227_.61.0432c09: 地居天説者。從夜叉羅刹阿修羅・龍・迦樓
T2227_.61.0432c10: 羅・乾闥婆・緊那羅・摩護羅・部多・卑舍遮・鳩
T2227_.61.0432c11: 槃荼等所説。是爲地居天眞言。若作扇底迦
T2227_.61.0432c12: 者。應聖者眞言。若作補瑟徴迦法者。
T2227_.61.0432c13: 諸天眞言。若作阿毘遮嚕迦法者。應
T2227_.61.0432c14: 地居天眞言。若求上成就者。應聖者
T2227_.61.0432c15: 眞言。若求中成就者。應諸天眞言。若求
T2227_.61.0432c16: 下成就者。應地居天眞言。如是三部。各
T2227_.61.0432c17: 三等成就也。分別成就品説三部上中下
T2227_.61.0432c18: 成就竟云。聖者眞言爲上成就。諸天所説
T2227_.61.0432c19: 中成就。世天眞言爲下成就。復次佛部眞
T2227_.61.0432c20: 言爲上悉地。蓮華部眞言爲悉地。金剛
T2227_.61.0432c21: 部眞言爲下悉地。若上眞言
T2227_.61.0432c22: 下成就者。得下成就。或以下眞言求上
T2227_.61.0432c23: 者。得上成就。或以中眞言上下者。亦
T2227_.61.0432c24: 等成就。眞言之中。具此四徳。當知即悉上
T2227_.61.0432c25: 中下分。能成大果。謂令滿辟支佛位。謂
T2227_.61.0432c26: 滿菩薩十地。乃至成佛。爲大果報
T2227_.61.0432c27: 具如彼説也。又獻食品云。扇底迦法爲
T2227_.61.0432c28: 成就。補瑟徴迦法爲中成就。阿毘遮嚕迦法
T2227_.61.0432c29: 下成就。又云。扇底迦法上佛部。補瑟徴
T2227_.61.0433a01: 迦法。中蓮華部。阿毘嚕迦法下金剛部也。此
T2227_.61.0433a02: 等諸文。或於所成上中下。或約能成
T2227_.61.0433a03: 上中下。或隨行者之所樂欲一眞言
T2227_.61.0433a04: 能得三品成就。如是種種。推尋可云云
T2227_.61.0433a05: 經。於月蝕時下至通上中下成就之物 釋
T2227_.61.0433a06: 曰。二明月日蝕時應成就也。成就最上
T2227_.61.0433a07: 悉地之物。是爲成就最上之物也。成就上
T2227_.61.0433a08: 中下悉地之物。是爲上中下成就之物。更
T2227_.61.0433a09: 檢。物量品云。若欲就雌黄法。五兩爲
T2227_.61.0433a10: 。三兩爲中法。一兩爲下法。若牛黄法。一
T2227_.61.0433a11: 兩爲上法。半兩爲中法。一分爲下法。於
T2227_.61.0433a12: 成就物。具説上中下。而總結云悉地之法
T2227_.61.0433a13: 有上中下諸物數量亦復如是。然成諸物相
T2227_.61.0433a14: 品云。我今説成就物。所謂眞陀摩尼。寶瓶。
T2227_.61.0433a15: 雨寶。伏藏。輪。雌黄。刀。此等七物。上中之上。
T2227_.61.0433a16: 能令種種悉地成就謂増益福徳。乃至成
T2227_.61.0433a17: 滿法王之法。況餘世事。佛部蓮花部金剛部
T2227_.61.0433a18: 三部眞言。皆有是勝上成就。於三部中
T2227_.61.0433a19: 受持者。具獲五通。爲上悉地。若依此文
T2227_.61.0433a20: 受持者。而有上中下物。又餘文云。應
T2227_.61.0433a21: 黄牛蘇。乃至云以佉陀羅木蘇作加持
T2227_.61.0433a22: 三種相。煖能成敬愛。烟相變顏色。令
T2227_.61.0433a23: 壽命増長。火光相出現。足踐於虚空。得
T2227_.61.0433a24: 就大仙。諸餘教法亦有此例。以意斟酌
T2227_.61.0433a25: 經。或月一日三日下至諸一切事 釋曰。三
T2227_.61.0433a26: 通吉日應成就也。宿曜經云。天竺毎
T2227_.61.0433a27: 一月。分爲兩分。從朔至望爲白月分。從
T2227_.61.0433a28: 晦爲黒月分。文殊師利偈言。一三五七
T2227_.61.0433a29: 十。十一與十三。於二白黒分。所作皆成就。
T2227_.61.0433b01: 黒三夜七晝。十夜十四晝。白四夜八晝。一夜
T2227_.61.0433b02: 十五晝。於此黒白分。晝夜不成就。日中
T2227_.61.0433b03: 及中夜。已後皆通吉。凡凶惡之晝。午後通吉。
T2227_.61.0433b04: 凶惡之夜。子後通吉也。釋曰。擇時等。具如
T2227_.61.0433b05: 彼説。然今此文。但擧通吉日。而兼餘意。准
T2227_.61.0433b06: 文可
T2227_.61.0433b07: 經。若作最上成就下至鬼宿爲最 釋曰。四
T2227_.61.0433b08: 宿曜成就。於中爲二。初明
T2227_.61.0433b09: 所作事而擇宿曜。次或如本法下。二明
T2227_.61.0433b10: 隨本法本尊所説所授宿曜時等而作
T2227_.61.0433b11: 。約初爲三。初明上中下成就宿
T2227_.61.0433b12: 曜等。次若作猛利下。二明猛利成就
T2227_.61.0433b13: 擇宿曜。次或與三種下。三明三種事
T2227_.61.0433b14: 應而作成就。此即初也。言上宿曜時者。上
T2227_.61.0433b15: 宿曜直日故云時也。宿曜經云。曜與宿合
T2227_.61.0433b16: 者。假如正月十五日軟宿。其日忽是
T2227_.61.0433b17: 太陽直日。即是好日。他皆放此。太陽直日月
T2227_.61.0433b18: 軫。太陰直日月在畢。火曜直日月在尾。
T2227_.61.0433b19: 水曜直日月在柳。木曜直日月在鬼。金曜直
T2227_.61.0433b20: 日月在房。土曜直日月在星。右已上名
T2227_.61.0433b21: 露日。是大吉祥。宜册立受潅頂法。造作寺
T2227_.61.0433b22: 及受戒。習學經法。出家修道。一切竝
T2227_.61.0433b23: 吉。文意准知也。又時者。一日一夜而有
T2227_.61.0433b24: 。是故云時。具如下文也。中下成就。應
T2227_.61.0433b25: 乙丙宿曜時等云云鬼宿爲最者。彼經
T2227_.61.0433b26: 云。鬼五星形如瓶。苾利訶馺撥底神也。姓謨
T2227_.61.0433b27: 闍耶。食蜜𩚙稻穀花及乳。此宿直日。宜
T2227_.61.0433b28: 百事。求聲譽長壽。若理生事及諸嚴飾之
T2227_.61.0433b29: 。拜官昇位入壇受潅頂學密法竝吉。若用
T2227_.61.0433c01: 裁衣。必有吉祥。此宿生人法合分相端正無
T2227_.61.0433c02: 邪僻。有心氣合多聞妻妄。豐財能檢校
T2227_.61.0433c03: 處分。又足親識故云鬼宿爲最也
T2227_.61.0433c04: 經。若作猛利下至宿曜時等 釋曰。二明
T2227_.61.0433c05: 猛利成就擇宿曜也。言猛利者。謂
T2227_.61.0433c06: 鬪殺降伏等事更檢若作此成就。還可
T2227_.61.0433c07: 其宿曜時等也。言猛利宿曜者。彼經云。太
T2227_.61.0433c08: 陽直日月在尾。大陰直日月在女。火曜直日
T2227_.61.0433c09: 月在壁。水曜直日月在昴。木曜直日月在
T2227_.61.0433c10: 井。金曜直日月在張。土曜直日月在尾。右
T2227_.61.0433c11: 已上名金剛峯日。作一切降伏法。誦日天
T2227_.61.0433c12: 子呪。及作護摩并諸猛利等事。文意可悉。
T2227_.61.0433c13: 時者。亦如前也
T2227_.61.0433c14: 經。或與三種事下至三事而作 釋曰。三
T2227_.61.0433c15: 三種事相應而作成就也。言三事
T2227_.61.0433c16: 者。謂寂災等三事。若作此事。應其相
T2227_.61.0433c17: 應宿曜時等。若作成就者。亦依三事。可
T2227_.61.0433c18: 成就更檢
T2227_.61.0433c19: 經。或如本法下至本尊指授 釋曰。二明
T2227_.61.0433c20: 隨本法本尊所説所授宿曜時等而作
T2227_.61.0433c21: 也。行者所修本法所説宿曜時等。又本尊
T2227_.61.0433c22: 所授宿曜時等。依此應修。故云如依
T2227_.61.0433c23: 經。然十二月下至成就及事 釋曰。五單
T2227_.61.0433c24: 月日而簡擇日成就時。分文爲
T2227_.61.0433c25: 三。初單明十二月初半中間
T2227_.61.0433c26: 切成就及事。次或取本尊下。二明本尊指
T2227_.61.0433c27: 。次或諸月中下。三單明諸月中通吉十三
T2227_.61.0433c28: 日亦作成就。此即初也。前雖臘月
T2227_.61.0433c29: 成就時。而於其中。此十五日以爲最好。故
T2227_.61.0434a01: 於其中間應作一切成就及事云云
T2227_.61.0434a02: 經。或取本尊指曰 釋曰。二明本尊指
T2227_.61.0434a03: 也。聖意難測。故令其日。也
T2227_.61.0434a04: 經。或諸月中下至亦得成就 釋曰。三單
T2227_.61.0434a05: 諸月中通吉十三日亦作成就。於通吉
T2227_.61.0434a06: 。此日亦最。故云諸月中白黒十三日亦得
T2227_.61.0434a07: 成就更檢
T2227_.61.0434a08: 經。七月八月是雨時下至作扇底迦法 釋
T2227_.61.0434a09: 曰。六廣明三時初後而作三事及以三
T2227_.61.0434a10: 種悉地也。分文爲三。初明三時應
T2227_.61.0434a11: 。次正月二月下。二明一切事。次五
T2227_.61.0434a12: 月六月下。三明三時應三種悉地也。就
T2227_.61.0434a13: 初爲三。初明雨時後節應補底迦法。次
T2227_.61.0434a14: 九月十月下。二明冬初節應補瑟徴迦
T2227_.61.0434a15: 。次三月四月下。三明春後節應阿毘
T2227_.61.0434a16: 遮嚕迦法。此即初也。前擧五箇月。只是最
T2227_.61.0434a17: 好月。今明廣經諸月而准用之。隨所作事
T2227_.61.0434a18: 先擧七八。以後諸月。亦同此意。若准前説
T2227_.61.0434a19: 者。七八兩月各白十五。是扇底迦時也。兩月
T2227_.61.0434a20: 各黒十五。應補瑟徴迦等。文中雖
T2227_.61.0434a21: 。其旨蓋如是矣云云下諸月亦復准
T2227_.61.0434a22: 經。九月十月下至作補瑟徴迦法 釋曰。二
T2227_.61.0434a23: 冬初節應補瑟徴迦法也。九十兩月
T2227_.61.0434a24: 各黒十五。應其法。各白十五。准前可知。
T2227_.61.0434a25: 又十一月十二月。是冬後節。各白黒月。亦可
T2227_.61.0434a26: 前文。只擧初兼後節
T2227_.61.0434a27: 經。三月四月下至作阿毘遮嚕迦法 釋曰。
T2227_.61.0434a28: 三明春後節應阿毘遮嚕迦法。各黒十
T2227_.61.0434a29: 五。是即其時。各白十五。亦可
T2227_.61.0434b01: 經。正月二月下至通一切事 釋曰。二明
T2227_.61.0434b02: 一切事。是正二月。即前五箇月中兩月
T2227_.61.0434b03: 也。各白十五。應上成就及扇底迦事。各
T2227_.61.0434b04: 黒十五。應中下成就并補瑟徴迦等二事
T2227_.61.0434b05: 故云通一切事。又一切者。謂上中下成就也。
T2227_.61.0434b06: 事者謂三事也
T2227_.61.0434b07: 經。五月六月下至三種悉地 釋曰。三明
T2227_.61.0434b08: 三時應三種悉地也。分文爲二。初明
T2227_.61.0434b09: 時應三種悉地。次明九品分別。此即初
T2227_.61.0434b10: 也。是雨初節。五六兩月。各黒十五應
T2227_.61.0434b11: 悉地。各白十五應餘二也。春冬及雨後
T2227_.61.0434b12: 節。各白十五應上悉地。各黒十五應
T2227_.61.0434b13: 中下二種悉地。故云如是春冬及雨後節亦
T2227_.61.0434b14: 應成就三種悉地云云
更檢
T2227_.61.0434b15: 經。此中九品下至隨類分配 釋曰。二明
T2227_.61.0434b16: 九品分別也。三三種悉地。各有三品成就
T2227_.61.0434b17: 故云九品也。於所成就。其類不同。或乘
T2227_.61.0434b18: 自在。或藏形隱跡。或世間諸事。於此等類
T2227_.61.0434b19: 各有三品。故云隨類分配。若細分別。其品
T2227_.61.0434b20: 繁多。今總略説故云九品
T2227_.61.0434b21: 經。於初夜分下成就時下至上成就時 釋
T2227_.61.0434b22: 曰。七明時分成就也。分文爲三。
T2227_.61.0434b23: 初明三種成就時分。次於初夜分下。二
T2227_.61.0434b24: 三事時分。次然於日月蝕時下。三明
T2227_.61.0434b25: 日月蝕時是最。此即初也
T2227_.61.0434b26: 經。於初夜分是作下至補瑟徴迦時 釋曰。
T2227_.61.0434b27: 二明三事時分也。分文爲二。初正明
T2227_.61.0434b28: 三事時分。次於此三事下。二明九品分
T2227_.61.0434b29: 也。廣聚經凡一日一夜唯有三時。一
T2227_.61.0434c01: 是善事及吉事。二是凶事。三是瞋怒事。若欲
T2227_.61.0434c02: 惡兇猛事。取用黄昏時。作一切兇猛事。若
T2227_.61.0434c03: 黄昏得好時。不好月顒月。皆用得。若善
T2227_.61.0434c04: 事時節。用日午時。若嗔怒事時。皆用未時
T2227_.61.0434c05: 作。此意與今稍異。更應檢耳。玉呬經云。若
T2227_.61.0434c06: 降伏曼荼羅者。於日午時起首而作法。
T2227_.61.0434c07: 今此經云。於中夜分作。然日午中夜。同是
T2227_.61.0434c08: 降伏之時。故云爾耳。於三部中。各有三事
T2227_.61.0434c09: 是爲九品。又於三事。各有上中下。亦爲
T2227_.61.0434c10: 。三部事類是爲類也。隨其三類相應
T2227_.61.0434c11: 起。驗知時節。既驗知時節。於現相。應
T2227_.61.0434c12: 上中下。故補闕少品云。於夜三時。是其
T2227_.61.0434c13: 上中下相。與時相應。即是成就相。時不
T2227_.61.0434c14: 。即非成就。其三種相。謂煖氣。烟。光。如
T2227_.61.0434c15: 三相應次第現。若上成就即具三相。若中成
T2227_.61.0434c16: 就具前二相。若下成就唯現初相。然約
T2227_.61.0434c17: 而有多種。今且引一種其例
T2227_.61.0434c18: 經。然於日月蝕時下至最是相應 釋曰。三
T2227_.61.0434c19: 日月蝕時是最。於中爲二。初明日月蝕
T2227_.61.0434c20: 時是最。次明起首成就之法則也。前明
T2227_.61.0434c21: 地及以三事時分已定。恐時分過失好
T2227_.61.0434c22: 。故云不觀時分。何況猛利及以阿毘遮
T2227_.61.0434c23: 嚕迦事。日月蝕時最是相應乎。是故供養品
T2227_.61.0434c24: 云。若有法作曼荼羅時。或日月蝕時。於
T2227_.61.0434c25: 此二時加法念誦。其福増高。不久成就也
T2227_.61.0434c26: 經。凡起首成就下至類日應知 釋曰。二
T2227_.61.0434c27: 起首成就之法則也。若欲起首成就者。
T2227_.61.0434c28: 所作事。應斷食。故云三日二日一日
T2227_.61.0434c29: 斷食也。所現之相上中下事。隨於品品。三
T2227_.61.0435a01: 二一異故云日應知也
T2227_.61.0435a02:   圓備成就品第十三
T2227_.61.0435a03: 圓爲圓滿。備爲備足。謂先念誦遍數滿已。
T2227_.61.0435a04: 成就。更復滿足所闕支具。而令悉地
T2227_.61.0435a05: 速得成就。故云圓備成就品所闕支具在
下文
T2227_.61.0435a06: 經。復次當説本法闕少成就支具 釋曰。今
T2227_.61.0435a07: 此品。及奉請成就品。并補闕少法品半。明
T2227_.61.0435a08: 修成就相中。二十段中第二。明成就支具
T2227_.61.0435a09: 即答於此三種中各成何等事。此問意云。依
T2227_.61.0435a10: 三事法。承事念誦遍數滿已。欲成就。於
T2227_.61.0435a11: 其中間。各更何等事。是故有此二品
T2227_.61.0435a12: 。而答此問也。分文爲三。今此一品。初明
T2227_.61.0435a13: 成就支具。次奉請成就品。二明成就
T2227_.61.0435a14: 奉請。後補闕少法品半。三恐由放逸
T2227_.61.0435a15: 闕少。故説補闕法也。就初爲二。初
T2227_.61.0435a16: 標説。次若恐身力不濟下。二明正説。此
T2227_.61.0435a17: 即初也。前説成就時分已竟。次當説所
T2227_.61.0435a18: 闕支具。故云復次當説也。言本法者。謂行
T2227_.61.0435a19: 者所修之本法也。雖遍數滿本法若闕
T2227_.61.0435a20: 須支具。所期悉地不速得。故次説
T2227_.61.0435a21: 經。身力不濟勿斷食 釋曰。二明
T2227_.61.0435a22: 正説也。分文爲六。初明斷食。次念誦
T2227_.61.0435a23: 遍數滿下。二明更須誦護摩等。次取白
T2227_.61.0435a24: &T073554;縷下。三明眞言索。次又合眼藥下。四
T2227_.61.0435a25: 眼藥。次若成就時念誦疲乏下。五明
T2227_.61.0435a26: 白栴檀香水。次欲成就時下。六明
T2227_.61.0435a27: 善相。此即初也。若自身力堪能斷食。必須
T2227_.61.0435a28: 斷食。故前品云凡起首成就三日二日一日
T2227_.61.0435a29: 斷食。今此文。且約身力不堪。故云勿須斷
T2227_.61.0435b01:
T2227_.61.0435b02: 經。念誦遍數滿下至觀念本尊 釋曰。二
T2227_.61.0435b03: 更須念誦護摩等也。言遍數者。謂落叉
T2227_.61.0435b04: 遍數也。今釋落叉。且分二門。一者就
T2227_.61.0435b05: 佛門。二約字句門也。初就觀佛
T2227_.61.0435b06: 者。興唐釋云。所言落叉者。此譯爲見。謂
T2227_.61.0435b07: 心住一縁明了現前也。若就世語。則是十
T2227_.61.0435b08: 萬遍耳。第二句觀佛在於心鏡深窟中。乃
T2227_.61.0435b09: 至自形作本尊。先觀本尊心上圓明淨鏡。鏡
T2227_.61.0435b10: 中有窟状。中有本尊。即是眞見佛也。見
T2227_.61.0435b11: 已。此佛心上復有圓明圓淨。初觀此極淨
T2227_.61.0435b12: 心鏡甚微少。後漸大也。對面宛然故云
T2227_.61.0435b13: 也。淨無比。中有種子字。一心正觀此種
T2227_.61.0435b14: 子字。即是誦彼字也。從此得其心。又
T2227_.61.0435b15: 己身本尊體相。在佛心中。若觀自心
T2227_.61.0435b16: 上圓明是如來本尊在中如是。展轉相
T2227_.61.0435b17: 現不相妨礙。本尊清淨。雖諸分別。劑此名
T2227_.61.0435b18: 菩提之心。爲初成佛種子也。此亦名爲
T2227_.61.0435b19: 一見一境故名一落叉。此是出世行中先承
T2227_.61.0435b20: 事法。如此成是入信地也。二約字句門
T2227_.61.0435b21: 落叉者。所謂藻叉者。此是隱語。梵音別。即
T2227_.61.0435b22: 是一見義也。令心住此境一縁不亂。字字
T2227_.61.0435b23: 相應。句句亦相應。想此一一字明白淨徹如
T2227_.61.0435b24: 淨明珠。一一字皆又明了。遍有光鬘。次第
T2227_.61.0435b25: 斷。而住其心。如甘露潅灑。如是一縁之
T2227_.61.0435b26: 時。假使有種種障起。或作大可畏像。諸散
T2227_.61.0435b27: 心人。見者狂亂。或作大聲。假使山王亦可
T2227_.61.0435b28: 破碎。有是事。時行者住眞勇健菩提之
T2227_.61.0435b29: 。一縁不動。無取捨。故名住於一見。若
T2227_.61.0435c01: 足者。雖百年滿千萬落叉。猶不
T2227_.61.0435c02: 成就。何況一落叉耶云云今經文。若
T2227_.61.0435c03: 先念誦畢。欲起首成就。必更須念誦及以護
T2227_.61.0435c04: 摩等増益眞言威。是故云念遍數滿已欲
T2227_.61.0435c05: 起成就更須念誦等也。故大日經云。復次祕
T2227_.61.0435c06: 密主。眞言門修菩薩行菩薩。如是計都鵠
T2227_.61.0435c07: 伽傘蓋履屣眞陀摩尼及安膳那藥嚧遮等。
T2227_.61.0435c08: 三落叉而作成就。亦得悉地。即義釋
T2227_.61.0435c09: 云。次明所成藥物。謂如上且先一落叉。次
T2227_.61.0435c10: 二月持誦已。作曼荼羅。於中置此所成物
T2227_.61.0435c11: 而作念誦更三落叉。方成云云若念誦護
T2227_.61.0435c12: 摩等。必有花香供養等事。略擧五供養。爲
T2227_.61.0435c13: 花香供養又復花香略擧五供供養養言
T2227_.61.0435c14: 廣顯普供。諸美妙讃。名爲讃嘆。心念本尊
T2227_.61.0435c15: 是爲觀念。又花香供養。是身密。種種讃嘆即
T2227_.61.0435c16: 語密。觀念本尊是意密。若備三密。一切悉
T2227_.61.0435c17: 地。速得成就。是故云也
T2227_.61.0435c18: 經。取白&T073554;縷下至七百遍 釋曰。三明
T2227_.61.0435c19: 眞言索也。於中爲四。初明索法。次於晨
T2227_.61.0435c20: 朝時下。二明索法。次佛部眞言索下。三
T2227_.61.0435c21: 所用眞言。次其持誦繩下。四重明
T2227_.61.0435c22: 之時。此即初也。供養法云。佛部中用線純白
T2227_.61.0435c23: 色。蓮花部中用線黄色。金剛部中用線赤色。
T2227_.61.0435c24: 此等諸色。常備具在身。方作法。結大界
T2227_.61.0435c25: 具如彼也。又此經上卷持眞言法品云。復取
T2227_.61.0435c26: &T073554;絲及以麻縷便令童女染作紅色或
T2227_.61.0435c27: 欝金色。合作線索。作眞言結。一眞言一結。
T2227_.61.0435c28: 滿一七結。置本尊前。以眞言言索一千
T2227_.61.0435c29: 八遍。念誦之時。及護摩時。若消息時。午暮時
T2227_.61.0436a01: 也。皆持繋腰。眠不精。常應繋佩。今此
T2227_.61.0436a02: 文云如前作法者。即指此品也。或廣聚經
T2227_.61.0436a03: 云。取好綖淨潔者赤色。童女合
T2227_.61.0436a04: 。呪師與童女五味汁令飮。綖長五尺五
T2227_.61.0436a05: 寸。成須五尺。取二十條。合并在一處。唯
T2227_.61.0436a06: 緊合之。作三箇北斗形。用金作之。若無
T2227_.61.0436a07: 銀亦得。胡印子裏許剋之。取三顆菩提子
T2227_.61.0436a08: 神邊於索上。三處著之。此是護身吉
T2227_.61.0436a09: 祥索法。此索者名定成就。此索不
T2227_.61.0436a10: 。唯得&T073554;及藕絲。若作嗔怒索者。緋
T2227_.61.0436a11: 色綖作繋。若作兇猛索者。用青色綖作帶
T2227_.61.0436a12: 之。若欲一切事者。用白色索之。今
T2227_.61.0436a13: 文所説當其一
T2227_.61.0436a14: 經。於晨朝時下至不失精 釋曰。二明
T2227_.61.0436a15: 索法。如文可
T2227_.61.0436a16: 經。佛部眞言索下至莎嚩訶 釋曰。三明
T2227_.61.0436a17: 所用眞言也。於中有二。初正明眞言。次初
T2227_.61.0436a18: 中後下。二明求請句也。就初又三。
T2227_.61.0436a19: 初明佛部倶摩履眞言。次明蓮花部矩籠儗
T2227_.61.0436a20: 魚以
抳眞言。次明金剛部忙莾鶏眞言也。
T2227_.61.0436a21: 佛部眞言索等者。意云。若作佛部眞言
T2227_.61.0436a22: 。用倶摩履眞言。又於佛部而加持索
T2227_.61.0436a23: 眞言。故云佛部眞言索等也。蓮花金剛兩部
T2227_.61.0436a24: 眞言。亦准此也
T2227_.61.0436a25: 經。初中後分下至當部用之 釋曰。二明
T2227_.61.0436a26: 求請句及當部用之也。三部各有
T2227_.61.0436a27: 眞言。是爲初中後分。分謂分類。即部
T2227_.61.0436a28: 類也。於三部眞言。間隙間隔之際。應
T2227_.61.0436a29: 請句。是故云初中後分間等。又間者加也。謂
T2227_.61.0436b01: 初中後分。應誦求請句也。求誦句者。謂
T2227_.61.0436b02: 請所求願是類也。光物品云。隨其所
T2227_.61.0436b03: 用眞言。初且誦其眞言。次誦求請之句。復
T2227_.61.0436b04: 中間誦其眞言。復誦求請之句。後亦
T2227_.61.0436b05: 眞言。還安求請句。如是眞言之中。三處上
T2227_.61.0436b06: 中下分安置求請之句。最後安其虎𤙖泮吒
T2227_.61.0436b07: 。所謂闍嚩二合
放光
攞闍嚩引二
T2227_.61.0436b08:
放光
悉地馱也合也&MT00615;威耀
T2227_.61.0436b09: 合威耀儞跛跢去二
諸威
耀音
帝闍潤澤帝闍
T2227_.61.0436b10:
潤澤
拔馱也合増
忋尾覽摩莫延
&T049271;
T2227_.61.0436b11: 囉乞沙二合
護持
散儞合端
現前
𤙖
T2227_.61.0436b12: 吒莎是等求請之句顯其
T2227_.61.0436b13: 。前後中間。種種重説。亦無妨。然彼品
T2227_.61.0436b14: 文。意在光顯。今文意約求請持其事
T2227_.61.0436b15: 別不亂用。但且引示法則耳。若行
T2227_.61.0436b16: 者所修本法。無求請句。應其句。此
T2227_.61.0436b17: 三種明。不錯用。故云當部用之
T2227_.61.0436b18: 經。其持誦繩下至令除難障 釋曰。四重
T2227_.61.0436b19: 索之時也。毎日以部母呪等而爲
T2227_.61.0436b20: 。若然諸事時無障難。是故云也
T2227_.61.0436b21: 經。又合眼藥下至持誦百遍 釋曰。四明
T2227_.61.0436b22: 備眼藥也。分文爲三。初明眼藥法。次
T2227_.61.0436b23: 成就之時下。二明藥法。次佛部合眼下。
T2227_.61.0436b24: 三明所用眞言。此即初也。九種物相和以
T2227_.61.0436b25: 眞言持誦。故堪眼藥。在文可
T2227_.61.0436b26: 經。成就之時下至夢預警見 釋曰。二明
T2227_.61.0436b27: 藥法。次用藥法。如文可
T2227_.61.0436b28: 經。佛部合眼藥眞言下至莎嚩訶 釋曰。三
T2227_.61.0436b29: 所用眞言也。於中爲二。初正明眞言。次
T2227_.61.0436c01: 此三眞言下。二明呪法式。就初又三。即
T2227_.61.0436c02: 三部合眼藥眞言。在文可
T2227_.61.0436c03: 經。此三眞言下至除於沈睡障 釋曰。二
T2227_.61.0436c04: 呪法式也。言本部者。與當部意同
T2227_.61.0436c05: 也。毎部持用合眼藥。復非但用合藥。或單
T2227_.61.0436c06: 水。數洗面眼。亦得除障
T2227_.61.0436c07: 經。若成就時下至而飮三掬 釋曰。五明
T2227_.61.0436c08: 白栴檀香水也。分文爲二。初明
T2227_.61.0436c09: 。次而飮三掬。此一句。二明水式
T2227_.61.0436c10: 文可
T2227_.61.0436c11: 經。欲成就時下至應取善相 釋曰。六明
T2227_.61.0436c12: 善相也。分文爲三。初明勸取善相
T2227_.61.0436c13: 次方欲成就具善相下。二正明善相。次見
T2227_.61.0436c14: 此相已下。三明結勸。此即初也
T2227_.61.0436c15: 經。方欲成就善相者 釋曰。二正明
T2227_.61.0436c16: 善相也。分文爲二。初正明善相。次於
T2227_.61.0436c17: 此相中下。二明分判。初中又二。初標顯
T2227_.61.0436c18: 次正示善相。此即初也
T2227_.61.0436c19: 經。謂商佉下至及見翬虹 釋曰。二正示
T2227_.61.0436c20: 善相也。有四十餘善相。於此等中。若隨得
T2227_.61.0436c21: 一一善相者。則是成就之相也。右旋印。
T2227_.61.0436c22: 莎悉底迦印。吠陀聲云云根藥及果者。玉呬
T2227_.61.0436c23: 經云。種種根藥。謂毘多羅根。竿子根等。其菓
T2227_.61.0436c24: 子者。謂阿麽羅菓。石榴菓。摩路子菓。補桃
T2227_.61.0436c25: 果。棗柿子迦必他菓阿麽羅菓子。於諸根
T2227_.61.0436c26: 。毘多羅根爲上。其菓上中石榴爲上。又
T2227_.61.0436c27: 具如上文獻食品。然今此相不根菓。若
T2227_.61.0436c28: 見一一者。亦是善相也。鶻。功忽反。斑鳩
T2227_.61.0436c29: 也。鷓。之夜反。鷓鴣似服鳥而大也。鴣状
T2227_.61.0437a01: 鳥而白文。其名曰&T064331;也。鸚於耕反。山
T2227_.61.0437a02: 海經。黄山有鳥。其形如鶚。青羽赤喙人舌
T2227_.61.0437a03: 能言。名曰&T063765;。今時亦通呼爲鸚鵡也。鵝
T2227_.61.0437a04: 我柯反。形如雁。人家所畜者也。鶴河各反。
T2227_.61.0437a05: 大鳥也。翬呼違反。爾雅伊洛而南素質五釆
T2227_.61.0437a06: 皆備成章曰翬。又曰鷹隼。醜其飛也。説文
T2227_.61.0437a07: 大飛也
T2227_.61.0437a08: 經。於此相中下至爲下成就 釋曰。二明
T2227_.61.0437a09: 分判也。分文爲三。初明上中下。次明
T2227_.61.0437a10: 九品分別。三總判善惡。此即初也。細雨天華
T2227_.61.0437a11: 等。爲上成就也。雷聲慶雲閃電微風等。爲
T2227_.61.0437a12: 中成就也。所餘皆是下成就相也。次
T2227_.61.0437a13: 三相九品分別如文也
T2227_.61.0437a14: 經。如上所現下至不成就 釋曰。三總判
T2227_.61.0437a15: 善惡。文意易知。結勸如文也
T2227_.61.0437a16:   奉請成就品第十四
T2227_.61.0437a17: 奉請者。是啓請祈願之辭也。成就者。即備長
T2227_.61.0437a18: 成終之義也。謂行者以眞實心請祈
T2227_.61.0437a19: 三部諸尊。以大慈悲赴道場。令我所願
T2227_.61.0437a20: 備長成終。故云奉請成就品
T2227_.61.0437a21: 經。次説奉請成就之法 釋曰。二明
T2227_.61.0437a22: 故而作奉請。猶答各成何等事也。分
T2227_.61.0437a23: 二。初明標説。次如前所説下。二明正陳
T2227_.61.0437a24: 説奉請法。此即初也。前品粗説闕支具
T2227_.61.0437a25: 而未説奉請法式。今次説之。故云次説
T2227_.61.0437a26: 也。奉請諸尊。令法成就之法。令就之
T2227_.61.0437a27: 法故云成就之法
T2227_.61.0437a28: 經。如前所説下至廣以陳説 釋曰。二明
T2227_.61.0437a29: 正陳説奉請法。分文爲二。初明結前生後
T2227_.61.0437b01: 次若上成就下。二明廣陳説也。初亦爲二。
T2227_.61.0437b02: 初明結前。次若不善相下。二明生後。此即
T2227_.61.0437b03: 初也。如前所説者。即指時分品。以前五箇
T2227_.61.0437b04: 月及雨時冬春月而爲時節。又時謂五箇月。
T2227_.61.0437b05: 節謂雨時冬春初後節也。好宿及曜以爲
T2227_.61.0437b06: 。謂吉祥成就時節中好宿曜也。又通吉宿
T2227_.61.0437b07: 曜等是爲星曜也。及瑞相等者。即指前圓
T2227_.61.0437b08: 備成就品之所説。且擧瑞相。等取所餘。故
T2227_.61.0437b09: 等也。如是等事。約曼荼羅及成就
T2227_.61.0437b10: 故云於作乃至廣以陳説
T2227_.61.0437b11: 經。若不善相下至而作成就 釋曰。二明
T2227_.61.0437b12: 生後也。分文爲二。初明不善相現即修
T2227_.61.0437b13: 然後作法。次明前所説曼荼羅地
T2227_.61.0437b14: 成就。此即初也。返前所現者。及餘不吉
T2227_.61.0437b15: 祥相。以爲不善相也。隨所修部。以部母明
T2227_.61.0437b16: 護摩法。諸不善滅而得成就也。前所分
T2227_.61.0437b17: 別者。即如前擇處品等所説者是也
T2227_.61.0437b18: 經。若上成就下至成就稍遲 釋曰。二
T2227_.61.0437b19: 廣陳説也。分文爲三。初明成就之處
T2227_.61.0437b20: 次簡地定已下。二明護道場。次欲作曼
T2227_.61.0437b21: 荼羅時下。三明奉請。就初文四。初明
T2227_.61.0437b22: 種成就之處。次於有舍利下。二別明上品之
T2227_.61.0437b23: 。次凡是猛利下。三明諸成就之處。次此
T2227_.61.0437b24: 是祕密下。四明略結。此即初也。三部各有
T2227_.61.0437b25: 寂災等三事眞言。隨其眞言。地色不同。分
T2227_.61.0437b26: 辨地等與法相應故。云與眞言相應處作
T2227_.61.0437b27: 也。若不作者。又作猶用也。善也。若不
T2227_.61.0437b28: 此處起作。所修成就不速。故云遲也
T2227_.61.0437b29: 經。於有舍利骨下至決定成就 釋曰。二別
T2227_.61.0437c01: 上品之處也。有舍利骨制底者。凡擧
T2227_.61.0437c02: 切有佛身骨等。於此等處諸教法
T2227_.61.0437c03: 皆得。非是外法成就之處。故云内法
T2227_.61.0437c04: 也。言舍利者。釋曰身。亦云體也。有云。舍
T2227_.61.0437c05: 利梵云設利羅。體也。舍利者訛。於舍利
T2227_.61.0437c06: 全身碎身。身體不散。是爲全身舍利。身體
T2227_.61.0437c07: 分散。以爲碎身舍利也。瓔珞經。善吉問。生
T2227_.61.0437c08: 身。全身。碎身。功徳等耶。佛言不等。色身言
T2227_.61.0437c09: 教化訓。三業具足清淨。衆生得道場
T2227_.61.0437c10: 碎舍利。正可威神光明。供養得福。是故不
T2227_.61.0437c11: 等。是即以全碎況現在色身佛故云
T2227_.61.0437c12: 。今文且指全碎身骨。以爲舍利。不
T2227_.61.0437c13: 説功徳差別。只取諸成熏修力。大威徳諸天
T2227_.61.0437c14: 護持。故法驗易成耳。言制底者。亦云
T2227_.61.0437c15: 。亦云制多。皆是彼方言音不同。阿含明
T2227_.61.0437c16: 四徴知荷
謂生處。得道。轉法輪。入滅。四所
T2227_.61.0437c17: 塔。有云。支提無骨身者。是不必爾。何
T2227_.61.0437c18: 者。生處等四處制底。而無身骨。八大制底。
T2227_.61.0437c19: 而有身骨故。又云。塔婆或偸婆。此翻方墳
T2227_.61.0437c20: 亦言靈廟也。雜阿含第四十二云。阿伽羅
T2227_.61.0437c21: 偸。應鴦加羅偸波。此云灰塔。又鞞婆沙
T2227_.61.0437c22: 第九云。鍮波。應私鍮波。又云窣覩波。唐
T2227_.61.0437c23: 高顯。言塔訛化。今謂。制底。支提。制多。塔
T2227_.61.0437c24: 婆。偸婆。私鍮婆。窣覩波。皆是彼方言音不
T2227_.61.0437c25: 同。廣略異也。佛生處等者。即伽耶城以爲
T2227_.61.0437c26: 生處也。等取降魔處。轉法輪處。佛涅槃處
T2227_.61.0437c27: 。故云等也。八大制底者。即安置佛舍利
T2227_.61.0437c28: 塔也。准付法藏。先爲三分。謂人・天・海。人中
T2227_.61.0437c29: 一分。復分爲八。若於此八制底之處
T2227_.61.0438a01: 者。而最爲上也。菩提道場無一切難等
T2227_.61.0438a02: 者。則如來成道之處。即法身生處也。然下猶
T2227_.61.0438a03: 有也。謂天摩尚於彼處修行其難。況
T2227_.61.0438a04: 餘諸類乎。餘如文知
T2227_.61.0438a05: 經。凡是猛利下至於窟中作 釋曰。三明
T2227_.61.0438a06: 諸成就之處也。文中略説六種成就之處。在
T2227_.61.0438a07: 文易知也。若欲成就等者。得不思議力。任
T2227_.61.0438a08: 運自在。令此等衆隨意驅使。不敢違逆。故
T2227_.61.0438a09: 成就女藥叉等。簡擇成就之處。具如
T2227_.61.0438a10: 處品等
T2227_.61.0438a11: 經。簡地定已下至速得靈驗 釋曰。二明
T2227_.61.0438a12: 護道場也。於中爲五。初教地界
T2227_.61.0438a13: 次作一白幡下。二明八方界法。次復次
T2227_.61.0438a14: 金剛鉤下。三明上方界。次外曼荼羅
T2227_.61.0438a15: 下。四明曼荼羅門。次其台中心下。五明
T2227_.61.0438a16: 護中心。就初又二。初略明地法式。次
T2227_.61.0438a17: 初以成辨下。二正示地法式。此即初也
T2227_.61.0438a18: 經。初以成辨諸事下至辟除諸難 釋曰。二
T2227_.61.0438a19: 正示地法式。於中爲二。初明除諸
T2227_.61.0438a20: 。次以佉達羅木下。二明撅結地。此即
T2227_.61.0438a21: 初也。枳利枳利忿怒眞言等以爲成辨諸事
T2227_.61.0438a22: 眞言。若准玉呬經。若作佛部中無能勝等
T2227_.61.0438a23: 曼荼羅者。應最勝佛頂眞言淨法
T2227_.61.0438a24: 若作蓮花部曼荼羅者。應吉祥明。或以
T2227_.61.0438a25: 悉濕嚩訶明淨地法。若作金剛部
T2227_.61.0438a26: 曼荼羅者。應軍荼利忿怒眞言淨地
T2227_.61.0438a27: 。其最勝佛頂濕嚩訶及軍荼利此等
T2227_.61.0438a28: 三尊。各於本部是其能辨諸事。是故於
T2227_.61.0438a29: 切事此眞言。一切事者。謂淨地法。及以
T2227_.61.0438b01: 護身。加被弟子。辟除諸難。清淨香等。於
T2227_.61.0438b02: 等事。悉皆通用。或依本法所説。應當用之。
T2227_.61.0438b03: 又案。彼經云。若於聖迹牛所居處。於巖窟
T2227_.61.0438b04: 中及山頂上先所淨地。亦於屋上并與
T2227_.61.0438b05: 。或制底邊。及於坦潬上。諸江河邊。如
T2227_.61.0438b06: 之處作曼荼羅者。不地及以治打。勿
T2227_.61.0438b07: 高下等過。隨其地勢掃治灑水。手按
T2227_.61.0438b08: 。誦眞言。即成清淨。或於曼荼羅
T2227_.61.0438b09: 其地過不除者。但以眞言而作清淨
T2227_.61.0438b10: 亦得成就。若作急速之事曼荼羅及作
T2227_.61.0438b11: 除鬼魅所著。并與自身潅頂曼荼羅者。
T2227_.61.0438b12: 細簡其地。隨宜而作。都以枳利忿怒
T2227_.61.0438b13: 眞言誦香水。先灑其地。及灑亦淨以爲
T2227_.61.0438b14: 淨地。文意准知
T2227_.61.0438b15: 經。以佉達羅木爲橛下至橛頭少現 釋曰。
T2227_.61.0438b16: 二明橛結地也。廣聚經作五色橛法式
T2227_.61.0438b17: 云。若欲一切事。用白檀爲之。若嗔怒作
T2227_.61.0438b18: 惡之時。用赤銅橛。若作之時。用
T2227_.61.0438b19: 鐵爲五枚若作善事之時。用地羅木
T2227_.61.0438b20: 橛。若作怨敵事之時。用死人骨橛。
T2227_.61.0438b21: 今經所指。是於五橛即其一也。籤七廉反。
T2227_.61.0438b22: 剗又作剟鏟等。初産反
T2227_.61.0438b23: 經。作一白幡下至竿上 釋曰。二明
T2227_.61.0438b24: 方界也。分文爲二。初明白幡懸東面
T2227_.61.0438b25: 以爲幢幟也。次以金剛牆下。二明正結
T2227_.61.0438b26: 方界。此即初也
T2227_.61.0438b27: 經。復以金剛鉤下至金剛鉤欄 釋曰。三
T2227_.61.0438b28: 上方界。如文可知也
T2227_.61.0438b29: 經。外曼荼羅門下至而護其門 釋曰。四明
T2227_.61.0438c01: 曼荼羅門也。分文爲二。初明三門
T2227_.61.0438c02: 次此等護門下。二明通用。此即初也
T2227_.61.0438c03: 經。此等護門下至通護三門 釋曰。二明
T2227_.61.0438c04: 通用也。又分爲三。初明通用。次此三聖下。
T2227_.61.0438c05: 二明能護所以。次此是以下。三且略結。就
T2227_.61.0438c06: 初又二。初明三護通三部。次或用下。二明
T2227_.61.0438c07: 一護通三門。悉如文也
T2227_.61.0438c08: 經。此三聖者下至無有能壞 釋曰。二明
T2227_.61.0438c09: 能護所以
T2227_.61.0438c10: 經。此是祕密護成就物 釋曰。三且略結也
T2227_.61.0438c11: 經。其台中心埋五寶物 釋曰。五明
T2227_.61.0438c12: 中心也。於中爲二。初明五寶結護。次若
T2227_.61.0438c13: 本念誦室下。二釋伏疑也。就初又三。初
T2227_.61.0438c14: 寶結護。若於人民下。二明寶結護
T2227_.61.0438c15: 次以上五處下。三明寶法式。此即初也。
T2227_.61.0438c16: 五寶者。下文云謂金。銀。眞珠。螺貝。赤
T2227_.61.0438c17: 珠。或云金。銀。眞珠。瑟瑟。頗黎等。玉呬經云。
T2227_.61.0438c18: 五寶者。謂瑚。頗。金。銀。商佉或珠。或寶。餘
T2227_.61.0438c19: 一切寶者。應知五寶等也。彼文云。作
T2227_.61.0438c20: 曼荼羅時。七日已前。往於其地。如法護身。
T2227_.61.0438c21: 及護弟子。供養地神。及其地方起堀。除
T2227_.61.0438c22: 地過。若不過而作法者。必不成就。是故
T2227_.61.0438c23: 其地骨石炭灰樹根虫窠及瓦礫等。盡
T2227_.61.0438c24: 去令淨。次當細搗其所掘土。還填其處。打
T2227_.61.0438c25: 堅實。復以牛尿散灑。令潤灑已。還打
T2227_.61.0438c26: 捉令平正。猶如手掌。次以牛糞水。從
T2227_.61.0438c27: 東北角右旋而泥。復於中心穿以小坑。持
T2227_.61.0438c28: 誦五榖及五種寶五種藥。安於坑中。還
T2227_.61.0438c29: 平正。如是置寶。及淨治已。次應當作
T2227_.61.0439a01: 持地。又三日已前。各用本部辨事眞
T2227_.61.0439a02: 。持誦香水。於日沒時用灑其處。次以
T2227_.61.0439a03: 其地上。持誦曼荼羅主眞言。以心受
T2227_.61.0439a04: 持。此名受持地法。文意准知
T2227_.61.0439a05: 經。若於人民下至亦復如是 釋曰。二明
T2227_.61.0439a06: 寶結護也。此有四處。謂人民集會處。若
T2227_.61.0439a07: 中庭及與室内或佛堂中。此等四處。不
T2227_.61.0439a08: 地也
T2227_.61.0439a09: 經。以上五處下至不假掘地 釋曰。三明
T2227_.61.0439a10: 寶法式也。言五處者。若但取寶之
T2227_.61.0439a11: 。應四處。而今雙取寶置寶之處。故
T2227_.61.0439a12: 五處。香水灑淨。通於五處。不掘地。但
T2227_.61.0439a13: 四處。今依通義故云五處
T2227_.61.0439a14: 經。若於本念誦室下至亦不合作 釋曰。二
T2227_.61.0439a15: 釋伏疑也。有人聞前云上好處成就
T2227_.61.0439a16: 。疑移本處更於好處成就法。是故
T2227_.61.0439a17: 釋云本求好處既作念誦。如何捨本更赴
T2227_.61.0439a18: 餘處。故云若於本念誦室中作此法速得成
T2227_.61.0439a19: 也。又聞前云若欲就入諸穴。於
T2227_.61.0439a20: 窟中。謂餘法亦窟中作。是故釋曰。於
T2227_.61.0439a21: 窟中作。但約穴法之人。不在餘法
T2227_.61.0439a22: 故云於諸窟中不合作成就法也。又聞
T2227_.61.0439a23: 相應處而作成就。謂若得相應上好之
T2227_.61.0439a24: 於破壞雜穢之處亦須作法。是故釋云
T2227_.61.0439a25: 壞室中亦不作也
T2227_.61.0439a26: 經欲作曼荼羅時下至如對目前 釋曰。三
T2227_.61.0439a27: 奉請也。分文爲二。初明奉請。次奉請
T2227_.61.0439a28: 凡一切物作奉請下。二明所以。就初奉請
T2227_.61.0439a29: 六。初明奉請日時法則。次而奉請言下。
T2227_.61.0439b01: 二明奉請辭。次又閼伽花香下。三明供養諸
T2227_.61.0439b02: 方神。次又香塗手下。四正明接物奉請。次
T2227_.61.0439b03: 復以燒香下。五明薫物奉請。次又復斷食下。
T2227_.61.0439b04: 六明略作曼荼羅奉請。此即初也。一切諸
T2227_.61.0439b05: 尊唯在心中。如鏡中具有萬像。能請所請。
T2227_.61.0439b06: 能供所供。壇場土地。自他依正。不一念
T2227_.61.0439b07: 有而非有。非有而有。亦非有非無。如
T2227_.61.0439b08: 深觀三部法諸。故云觀念諸尊也。曲
T2227_.61.0439b09: 恭敬。故云敬也。瞻仰尊顏。故云仰也。曲躬
T2227_.61.0439b10: 瞻仰。以心爲本。故云敬仰心也。又敬仰是
T2227_.61.0439b11: 身密。觀念即心密。奉請是語密。如是三業。
T2227_.61.0439b12: 皆是無不生微密不思議法。故名三密
T2227_.61.0439b13: 亦是諸佛祕藏故云密也。亦非人天及諸權
T2227_.61.0439b14: 乘之所能知。故云密也
T2227_.61.0439b15: 經。而奉請言下至令我成就 釋曰。二正
T2227_.61.0439b16: 奉請辭也。於中又二。初正明奉請辭。次
T2227_.61.0439b17: 如是乃至下。二明初例後。此即初也。物
T2227_.61.0439b18: 諸部。故云三部内等。別擧自己所修藏
T2227_.61.0439b19: 。故云於本藏中也。念誦護摩。及堅持戒。
T2227_.61.0439b20: 此爲眞心先行已訖。供養諸尊。故云以此
T2227_.61.0439b21: 眞心等。又供養通於先行後修義無妨也。
T2227_.61.0439b22: 願日日降赴。受我微。以大慈悲我悉
T2227_.61.0439b23: 。故云願後七日等
T2227_.61.0439b24: 經。如是乃至下至然後作法 釋曰。二明
T2227_.61.0439b25: 初例後也。謂奉請日日如是。然後應
T2227_.61.0439b26: 成就法
T2227_.61.0439b27: 經。又閼伽花香下至一方護世神 釋曰。三
T2227_.61.0439b28: 養諸方神也。又二。初明別供一方神
T2227_.61.0439b29: 次例三方。此即初也
T2227_.61.0439c01: 經。乃至三方皆應如是 釋曰。二明
T2227_.61.0439c02: 。皆悉如文也
T2227_.61.0439c03: 經。又以香塗手下至而奉請之 釋曰。四正
T2227_.61.0439c04: *接物奉請。如文也
T2227_.61.0439c05: 經。復以燒香薫物奉請 釋曰。五明薫物奉
T2227_.61.0439c06: 。如文可
T2227_.61.0439c07: 經。又復斷食下至用奉請物 釋曰。六明
T2227_.61.0439c08: 略作曼荼羅奉請也。分文爲三。初明
T2227_.61.0439c09: 曼荼羅。次於蓮花上下。二明物供
T2227_.61.0439c10: 養持誦之法則。次凡一切物下。三明
T2227_.61.0439c11: 而作奉請及受持等也。就初爲三。初略
T2227_.61.0439c12: 勸進。次或但用一色下。二正明曼荼
T2227_.61.0439c13: 。次各以心眞言下。三明奉請供養此初
T2227_.61.0439c14: 也。非好時日之。爲物奉請。故云
T2227_.61.0439c15: 用奉請物。又物字亦應後文初。若爾者。
T2227_.61.0439c16: 後文但用一色。是所成物之一色也
T2227_.61.0439c17: 經。或但用一色下至置無能勝 釋曰。二正
T2227_.61.0439c18: 曼荼羅。或種種色。或隨用一故云
T2227_.61.0439c19: 但用一色。又但用一色。是所成物之一色。物
T2227_.61.0439c20: 字如前所釋。今依一義判文云云
T2227_.61.0439c21: 經。各以心眞言而請供養 釋曰。三明奉請
T2227_.61.0439c22: 供養。如文也
T2227_.61.0439c23: 經。於蓮花上下至盛置蓮花上 釋曰。二
T2227_.61.0439c24: 物供養持誦之法則也。亦爲二。初明
T2227_.61.0439c25: 物供養法則。次加以手按下。二明持誦法
T2227_.61.0439c26: 。此即初也
T2227_.61.0439c27: 經。加以手按下至其物即成奉請 釋曰。二
T2227_.61.0439c28: 持誦法則也。中有衆多法則。皆悉如文。
T2227_.61.0439c29: 前所説者。指前圓備成就品等也。服字恐
T2227_.61.0440a01: 誤。應是眼字。持誦自眼。用看其物。口誦
T2227_.61.0440a02: 眞言。亦是一種法則。如是修法。其物
T2227_.61.0440a03: 即成就。故云其物即成。又如是作法。所作
T2227_.61.0440a04: 之法。即於其物即成奉請。然奉請字。通
T2227_.61.0440a05: 前後。若屬前文。即如所釋。若屬後文。即
T2227_.61.0440a06: 後文發言之端。今從一釋。是故即成奉
T2227_.61.0440a07: 請四字以爲句末
T2227_.61.0440a08: 經。凡一切物下至作此奉請法 釋曰。三廣
T2227_.61.0440a09: 一切而作奉請及受持等也。分爲四。
T2227_.61.0440a10: 初明一切物奉請法。次曼荼羅中下。
T2227_.61.0440a11: 二明一壇中而通受持光顯諸物。次亦通淨
T2227_.61.0440a12: 物下。三明通潅頂。次若作此法下。四明
T2227_.61.0440a13: 。此即初也。於中爲二。初明奉請之功能
T2227_.61.0440a14: 次或於本法下。二明正歴一切奉請
T2227_.61.0440a15:
T2227_.61.0440a16: 經。或於本法下至作此奉請法 釋曰。二正
T2227_.61.0440a17: 一切奉請。如文也
T2227_.61.0440a18: 經。曼荼羅中下至光顯其物 釋曰。二明
T2227_.61.0440a19: 一壇中而通受持光顯諸物。又爲二。初正
T2227_.61.0440a20: 通受持光顯諸物。次於中若作下。二明
T2227_.61.0440a21: 受持等之功能。此即初也
T2227_.61.0440a22: 經。於中若作下至亦不得便 釋曰。二明
T2227_.61.0440a23: 受持等之功能
T2227_.61.0440a24: 經。亦通淨物下至潅頂自身 釋曰。三明
T2227_.61.0440a25: 通潅頂也。又二。初正明通潅頂。次此是祕
T2227_.61.0440a26: 密下。二明潅頂之功能。此即初也
T2227_.61.0440a27: 經。此是祕密下至勝曼荼羅 釋曰。二明
T2227_.61.0440a28: 潅頂之功能
T2227_.61.0440a29: 經。若作此法不久得成 釋曰。四明結示
T2227_.61.0440b01:   補闕少法品第十五
T2227_.61.0440b02: 補者補助。闕即闕少。補是能護闕謂所濟。然
T2227_.61.0440b03: 眞言者。若由放逸闕少。故有
T2227_.61.0440b04: 此品。次演説之。於行者多階位。若細論
T2227_.61.0440b05: 佛以下。猶有放逸。何況凡位乎。故持
T2227_.61.0440b06: 誦眞言。補於闕少。修行壇場。以助不足。今
T2227_.61.0440b07: 此品中。陳示其旨。令修行者速得成就。故
T2227_.61.0440b08: 補闕少法品。又於品中。雖持護身等
T2227_.61.0440b09: 四問。而意不助闕少。是故經家總在
T2227_.61.0440b10: 一段。名爲補闕少法品
T2227_.61.0440b11: 經。我今當説補闕少法 釋曰。從此以下。
T2227_.61.0440b12: 手按其物而加念誦半品之文。三明
T2227_.61.0440b13: 放逸闕少。故説補闕法。猶答
T2227_.61.0440b14: 三種中各成何等事也。分文爲二。初明
T2227_.61.0440b15: 。次從受持物已下。二正明補闕法。此即
T2227_.61.0440b16: 初也
T2227_.61.0440b17: 經。從受持物已下至如是作法定得成就
T2227_.61.0440b18: 釋曰。二正明補闕法也。分文亦二。初明
T2227_.61.0440b19: 補闕之法勤修相。次或由放逸下。二
T2227_.61.0440b20: 正明補闕法。此即初也。然就文有三雙一
T2227_.61.0440b21: 。謂身心洗垢對。滅罪増福對。進善止惡對。
T2227_.61.0440b22: 一業而護三。初對三句。謂三時澡浴。及供
T2227_.61.0440b23: 養。竝護摩手按。言手按者。加以手按。持
T2227_.61.0440b24: 其物等。是爲手按復是別句。前文云加以
T2227_.61.0440b25: 手按持誦其物千遍或一百遍。故今取屬
T2227_.61.0440b26: 。且爲一句耳。澡浴洗身垢也。供養及
T2227_.61.0440b27: 護摩。倶洗心垢。由心無染著。物亦有靈驗
T2227_.61.0440b28: 故可物。同爲洗心。是爲身心洗垢也。第
T2227_.61.0440b29: 二對八句。謂衣斷食。増供禮拜。懺悔
T2227_.61.0440c01: 隨喜。勸請發願也。換衣是外潔。斷食内潔。
T2227_.61.0440c02: 若内外淨潔。所得果報。微妙第一。況於
T2227_.61.0440c03: 加供故爲増福也。身結密印。口
T2227_.61.0440c04: 密言。心觀諸尊。普禮海會。無始罪障。一
T2227_.61.0440c05: 時消滅。何況懺悔隨喜等皆是滅罪之方便
T2227_.61.0440c06: 乎。故内滅罪。是爲滅罪増福云云第三
T2227_.61.0440c07: 對四句。謂讀經。及作曼荼羅。歸依。受戒也。
T2227_.61.0440c08: 讀經及作曼荼羅是進善也。歸依受戒即止
T2227_.61.0440c09: 惡。是爲進善止惡也。言護身者。單是一句。
T2227_.61.0440c10: 三業中。且擧一業。意口不一身業故。
T2227_.61.0440c11: 是爲一業也。以一印契定三處及五處
T2227_.61.0440c12: 。三業倶護故爲護三。是爲一隻也。又十度
T2227_.61.0440c13: 釋者。澡浴即是慧度。澡浴無量劫愚癡業種
T2227_.61.0440c14: 。獲得三種慧。悟解世間出世間法。博達
T2227_.61.0440c15: 五明甚深義理。故云澡浴也。三時供養及護
T2227_.61.0440c16: 摩等。是施度。施設百種香味等。供養諸尊
T2227_.61.0440c17: 故。縁此度故。即滅無量劫慳悋業種。獲
T2227_.61.0440c18: 三種施。現在獲得富饒。資縁具足。心得
T2227_.61.0440c19: 。壽命長遠。又以手按物。意亦在利生故。
T2227_.61.0440c20: 亦爲施也。換衣斷食増供等。即忍波羅蜜也。
T2227_.61.0440c21: 却嗔恚麁蔽垢衣。而著慚愧忍辱淨衣
T2227_.61.0440c22: 換衣也。苦節滋味。忍耐飢悶。是爲斷食
T2227_.61.0440c23: 也。隨善惡等諸法興起。諦觀諸法甚深道
T2227_.61.0440c24: 。是爲節日供養等法。皆須増加。此即害
T2227_.61.0440c25: 怨耐忍。安受苦忍。諦察法忍之意也。又換
T2227_.61.0440c26: 衣是忍度義。意如前也。斷食即精進。勤勵苦
T2227_.61.0440c27: 節故也。供養増加。此即力度也。修眞言者。
T2227_.61.0440c28: 世出世而有劣意業種。若常増加。諸尊
T2227_.61.0440c29: 加護。決定勝解。一切天魔惡友不移易
T2227_.61.0441a01: 得不退轉也。禮拜懺悔等。以爲方便度
T2227_.61.0441a02: 然行者爲諸有情普禮諸尊。修懺悔等。迴
T2227_.61.0441a03: 向發願。即除無量劫無善巧方便業種。獲
T2227_.61.0441a04: 二種方便善巧。所謂迴向方便善巧。拔濟有
T2227_.61.0441a05: 情方便善巧也。讀經此即智度也。依能詮教
T2227_.61.0441a06: 得二智。斷二種障。證得一切法如幻如陽
T2227_.61.0441a07: 焔等。不久滿足十地故也。作曼荼羅以爲
T2227_.61.0441a08: 禪度也。擇棄心地煩惱株杭。平治清淨法
T2227_.61.0441a09: 界定地故也。歸依受戒。是歸依三部海會諸
T2227_.61.0441a10: 。受三昧耶等戒即爲戒度也。護身是願
T2227_.61.0441a11: 度也。何者。修眞言者。結此契時。作此大
T2227_.61.0441a12: 悲心。無盡生死中。恒被大誓甲。爲佛國
T2227_.61.0441a13: 。降伏諸天魔。成正覺故。被如來甲冑
T2227_.61.0441a14: 故。是故願波羅蜜文云。即滅無量劫惡願
T2227_.61.0441a15: 業種。獲得二種勝願。所謂求無上菩提願。
T2227_.61.0441a16: 利益有情願。文意可知。又十度互相助。文亦
T2227_.61.0441a17:
T2227_.61.0441a18: 經。或由放逸致有闕少至一十萬遍 釋曰。
T2227_.61.0441a19: 二正明補闕法也。分文爲三。初明
T2227_.61.0441a20: 誦部母明補闕。次復應作此曼荼羅下。二明
T2227_.61.0441a21: 曼荼羅前闕少。次却後作三簸多護摩
T2227_.61.0441a22: 下。三明三簸多護摩也。初亦爲二。初明
T2227_.61.0441a23: 二十一遍而補闕少。次明誦一十萬
T2227_.61.0441a24: 而補闕少。此即初也
T2227_.61.0441a25: 經。或若有闕更須念誦一千萬遍 釋曰。二
T2227_.61.0441a26: 誦一十萬遍而補闕少也。如初犯罪
T2227_.61.0441a27: 罰尚輕。若再犯之被罰更重。須誦十
T2227_.61.0441a28: 萬遍
T2227_.61.0441a29: 經。復應作此下至方作成就 釋曰。二明
T2227_.61.0441b01: 曼荼羅前闕少也。就文爲二。初正
T2227_.61.0441b02: 曼荼羅前闕少。次如是供養畢已
T2227_.61.0441b03: 下。二明得好夢及供養所作曼荼羅地
T2227_.61.0441b04: 初文三。初明佛部曼荼羅前闕
T2227_.61.0441b05: 。次如前所説佛部下。二明蓮花部曼荼
T2227_.61.0441b06: 前闕少。次如前所説佛部曼荼羅此金
T2227_.61.0441b07: 剛部下。三明金剛部曼荼羅補前闕少
T2227_.61.0441b08: 也。初亦爲三。初總標示。次其曼荼羅下。二
T2227_.61.0441b09: 正明作壇法。次各以本眞言請下。三明
T2227_.61.0441b10: 養諸尊法式。此即初也
T2227_.61.0441b11: 經。其曼荼羅方四角下至拔難陀龍王 釋
T2227_.61.0441b12: 曰。二正明作壇法也。東面者。謂中央東。言
T2227_.61.0441b13: 右左者。先右邊置。後左邊置。以後諸文。准
T2227_.61.0441b14: 此知之。八方神位。准常列
T2227_.61.0441b15: 經。各以本眞言下至依法供養 釋曰。三
T2227_.61.0441b16: 養諸尊法式也。分文爲四。初明
T2227_.61.0441b17: 請供養。次然後護摩下。二明護摩供養。次所
T2227_.61.0441b18: 供養物下。三明所供物之法式。次非但補闕
T2227_.61.0441b19: 下。四明勸進常作此檀。供養諸尊。此即初
T2227_.61.0441b20: 也。諸尊各有眞言。是爲本眞言。又於三部
T2227_.61.0441b21: 各有心眞言。是爲部心明。具如供養法也」
T2227_.61.0441b22: 經。然後護摩下至補愆過法 釋曰。二明
T2227_.61.0441b23: 護摩供養。如文可
T2227_.61.0441b24: 經。所供養物下至速得成就 釋曰。三明
T2227_.61.0441b25: 所供物之法式也。言鳥那囉及砂糖和酪
T2227_.61.0441b26: 者。於所供中且擧其要耳。滋充約身。歡喜
T2227_.61.0441b27: 心。若依此作者。諸尊歡喜。令修行者速
T2227_.61.0441b28: 成就。是故云也
T2227_.61.0441b29: 經。非但補闕下至隨力而作 釋曰。四明
T2227_.61.0441c01: 勸進常作此壇養諸尊
T2227_.61.0441c02: 經。如前所説佛部曼荼羅法此蓮花部法亦
T2227_.61.0441c03: 皆同彼 釋曰。二明蓮花部曼荼羅
T2227_.61.0441c04: 前闕少。分文爲三。初引前成後。次唯改圓
T2227_.61.0441c05: 作下。二正明改作。次此是蓮花下。三明
T2227_.61.0441c06: 。此即初也。安置四門分布界道等與前不
T2227_.61.0441c07: 異。故引前成後也
T2227_.61.0441c08: 經。唯改圓作其量隨意 釋曰。二正明改作
T2227_.61.0441c09: 也。分文爲二。初明壇樣等。次明
T2227_.61.0441c10: 諸尊。此即初也
T2227_.61.0441c11: 經。東面置觀自在下至能辨諸事 釋曰。二
T2227_.61.0441c12: 置諸尊。如文可
T2227_.61.0441c13: 經。此是蓮花部補闕曼荼羅法 釋曰。三明
T2227_.61.0441c14: 結示
T2227_.61.0441c15: 經。如前所説下至金剛部亦復如是 釋曰。
T2227_.61.0441c16: 三明金剛部曼荼羅前闕少也。分
T2227_.61.0441c17: 三。初引前成後。次然須方下。二正改作
T2227_.61.0441c18: 次此是金剛下。三明結示。此即初也
T2227_.61.0441c19: 經。然須方作其量隨意 釋曰。二正明改作
T2227_.61.0441c20: 文爲二。初明壇樣。次明置諸尊
T2227_.61.0441c21: 此即初也
T2227_.61.0441c22: 經。東面置執金剛下至皆如前説 釋曰。二
T2227_.61.0441c23: 諸尊。如文可知。棓補后反。大杖也。
T2227_.61.0441c24: 税也
T2227_.61.0441c25: 經。此是金剛部補闕之法 釋曰。三明結示
T2227_.61.0441c26:
T2227_.61.0441c27: 經。如是供養畢已求得好夢 釋曰。二明
T2227_.61.0441c28: 得好夢養所作曼荼羅地也。分文爲二。
T2227_.61.0441c29: 初明得好夢。次明養所作曼荼羅地
T2227_.61.0442a01: 此即初也
T2227_.61.0442a02: 經。晨朝澡浴下至牛糞遍塗掃 釋曰。二明
T2227_.61.0442a03: 養所作曼荼羅地
T2227_.61.0442a04: 經。却後作三簸多護摩 釋曰。三明三簸
T2227_.61.0442a05: 多護摩也。分文爲五。初明總勸進。次右邊
T2227_.61.0442a06: 置酪下。二明物法式。次然後以不散亂心
T2227_.61.0442a07: 下。三正明三簸多護摩。次其物若大下。
T2227_.61.0442a08: 四明所成就物護摩法式亦異。次三
T2227_.61.0442a09: 已洗潅下。五明洗灌灌項供養等更加念誦
T2227_.61.0442a10: 此即初也
T2227_.61.0442a11: 經。右邊置酪下至次第安置 釋曰。二明
T2227_.61.0442a12: 物法式。就中爲二。初明置護摩所用
T2227_.61.0442a13: 物等法式。次所成就物下。二明置所成
T2227_.61.0442a14: 就物法式也。初又爲二。初明置護摩所
T2227_.61.0442a15: 用物法式。次初敷青倶蔞草下。二明
T2227_.61.0442a16: 先供二尊等。此即初也。如文可知。言三簸
T2227_.61.0442a17: 。此云竟也。&MT00616;字。芳萬屬願二反。量也
T2227_.61.0442a18: 抒也
T2227_.61.0442a19: 經。初敷青倶蔞草下至作護摩事 釋曰。二
T2227_.61.0442a20: 物先供二尊等供。然後作護摩也」
T2227_.61.0442a21: 經。所成就物下至土器等 釋曰。二明
T2227_.61.0442a22: 置所成就物之法式也。於中爲三。初明
T2227_.61.0442a23: 物之器。次明器之物。次明覆其物。此
T2227_.61.0442a24: 即初也。言金銀熟銅等者。如文可知。嚩弭
T2227_.61.0442a25: 云云
T2227_.61.0442a26: 經。敷阿説他樹葉下至置成就物 釋曰。二
T2227_.61.0442a27: 器之物也。不是同時具用諸藥等。隨
T2227_.61.0442a28: 取一一而用敷之。故云隨取敷之。先未
T2227_.61.0442a29: 重數。今明其重數。故云五重等
T2227_.61.0442b01: 經。復以葉五重下至所盛之器 釋曰。三
T2227_.61.0442b02: 覆其物
T2227_.61.0442b03: 經。然後以不散亂心下至是名三簸多護摩
T2227_.61.0442b04:  釋曰。三正明三簸多護摩也。分
T2227_.61.0442b05: 四。初正明三簸多護摩。二明遍數限
T2227_.61.0442b06: 。三明三簸多時法式。四明誡勸。此即
T2227_.61.0442b07: 初也
T2227_.61.0442b08: 經。經一千遍下至遍數之限 釋曰。二明
T2227_.61.0442b09: 遍數限量
T2227_.61.0442b10: 經。三簸多時下至還須如是 釋曰。三明
T2227_.61.0442b11: 三簸多時法式也。若准光物品。毎日三時。
T2227_.61.0442b12: 香薫之。以香水灑。以眞言加被。觀
T2227_.61.0442b13: 其物。以吉祥環置指上。撝按其物。以
T2227_.61.0442b14: 黄水或白芥子散物上。及於節日
T2227_.61.0442b15: 供具。奉彼物。具如彼品説
T2227_.61.0442b16: 經。於成就曼荼羅下至不久即得成就 釋
T2227_.61.0442b17: 曰。四明誡勸也。言三種相者。謂光焔爲
T2227_.61.0442b18: 上。烟氣爲中。熅煖爲下也。更有三種成就
T2227_.61.0442b19: 之相。如上説
T2227_.61.0442b20: 經。其物若大下至三簸多之 釋曰。四明
T2227_.61.0442b21: 所成就物護摩法式亦異也。分文爲三。
T2227_.61.0442b22: 初明便宜物三簸多。二明所成物
T2227_.61.0442b23: 法式亦異。三明所成物所用殊別。此即
T2227_.61.0442b24: 初也
T2227_.61.0442b25: 經。若成有情之物下至但稱其名而作護摩
T2227_.61.0442b26:  釋曰。二明所成就物法式亦異
T2227_.61.0442b27: 經。其成就物下至速得成就 釋曰。三明
T2227_.61.0442b28: 所成物用殊別
T2227_.61.0442b29: 經。三簸多已洗潅令淨下至而加念誦 釋
T2227_.61.0442c01: 曰。五明洗潅潅頂供養等更加念誦也。中
T2227_.61.0442c02: 多事。悉皆如文也
T2227_.61.0442c03: 經。又更別辨其線下至如法持誦 釋曰。從
T2227_.61.0442c04: 此以下。大段第三。超答云何持護身。云何
T2227_.61.0442c05: 廣持法。云何作障礙相。云何諸藥相。即分爲
T2227_.61.0442c06: 四段。此即初答云何持護身也。分文爲二。
T2227_.61.0442c07: 初明持誦護身之物。次明持誦花等。就
T2227_.61.0442c08: 又四。初明線如法持誦。次明臂釧等
T2227_.61.0442c09: 五種之物如法持誦。三明勤進。四明護身
T2227_.61.0442c10: 物之功能。此即初也
T2227_.61.0442c11: 經。譬釧衣下至如前持誦 釋曰。二明
T2227_.61.0442c12: 臂釧等五種之物如法持誦
T2227_.61.0442c13: 經。欲作成就之時下至擬充後用 釋曰。三
T2227_.61.0442c14: 勸進
T2227_.61.0442c15: 經。如是念誦下至持誦備擬 釋曰。四明
T2227_.61.0442c16: 護身物之功能
T2227_.61.0442c17: 經。花等供養之物下至置於側近 釋曰。二
T2227_.61.0442c18: 持誦花等。若持誦花等。必有持護能
T2227_.61.0442c19: 經。次則依作曼荼羅下至而作成就 釋
T2227_.61.0442c20: 曰。從此以下。二明云何廣持法也。就
T2227_.61.0442c21: 二。初總明勸進。二正明廣持法。此即初
T2227_.61.0442c22:
T2227_.61.0442c23: 經。用能辨諸事下至然後作法 釋曰。二正
T2227_.61.0442c24: 廣持法也。分文爲二。初明三部各別辨
T2227_.61.0442c25: 廣持法。次復次説通三部祕密曼荼羅下。二
T2227_.61.0442c26: 三部通總辨廣持法。就初爲二。初明
T2227_.61.0442c27: 各別辨廣持法。次若於此等曼荼羅中作
T2227_.61.0442c28: 成就下。二明三部曼荼羅之功能也。就
T2227_.61.0442c29: 三。初明佛部成就諸物曼荼羅。次如前以
T2227_.61.0443a01: 五彩色作下。二明蓮花部成就諸物曼荼羅
T2227_.61.0443a02: 次如前方作下。三明金剛部成就諸物曼荼
T2227_.61.0443a03: 也。就初爲三。初明結淨漫荼羅處。次
T2227_.61.0443a04: 其曼荼羅下。二明正作曼荼羅。次此是佛
T2227_.61.0443a05: 部成就下。三明結歎也。就初爲三。初明
T2227_.61.0443a06: 誦線瓶淨其處。次其時於外下。二明
T2227_.61.0443a07: 祀八方神等。次於其瓶上下。三明更以
T2227_.61.0443a08: 四物護其處
T2227_.61.0443a09: 經。其曼荼羅或用乾末下至此亦如是次第
T2227_.61.0443a10: 應行 釋曰。二明正作曼荼羅
T2227_.61.0443a11: 經。此是佛部成就下至増加衞護 釋曰。三
T2227_.61.0443a12: 結歎
T2227_.61.0443a13: 經。如前以五彩色作下至應當此中作成就
T2227_.61.0443a14:  釋曰。二明蓮花部成就諸物曼荼羅也」
T2227_.61.0443a15: 經。如前方作下至亦皆如是 釋曰。三明
T2227_.61.0443a16: 金剛部成就諸物曼荼羅
T2227_.61.0443a17: 經。若於此等曼荼羅中作成就下至此是三
T2227_.61.0443a18: 部祕密之法 釋曰。二明三部曼荼羅之功
T2227_.61.0443a19:
T2227_.61.0443a20: 經。復次説通三部祕密曼荼羅 釋曰。從
T2227_.61.0443a21: 以下。二明三部通總辨廣持法也。分文爲
T2227_.61.0443a22: 二。初總明標説。次明正陳説法。此即初也」
T2227_.61.0443a23: 經。如法界通下至遍置諸印 釋曰。從
T2227_.61.0443a24: 以下。二明正陳説也。分文爲四。初明
T2227_.61.0443a25: 曼荼羅。次明王眞言下。二明除諸難。次
T2227_.61.0443a26: 所有一切諸事下。三明歸命啓請。次其成就
T2227_.61.0443a27: 物下。四明就其物也。就初爲三。初明
T2227_.61.0443a28: 曼荼羅。次以諸羹香下。二明供養。次
T2227_.61.0443a29: 若如是作法下。三明結歎也。就初亦二。初
T2227_.61.0443b01: 曼荼羅。次於中所作下。二明結歎。此
T2227_.61.0443b02: 即初也。言蓮花金剛者。觀自在印。以爲
T2227_.61.0443b03: 。以金剛印而爲金剛
T2227_.61.0443b04: 經。於中所作至毘那夜迦 釋曰。二明
T2227_.61.0443b05: 也。言頂行者。玄法阿闍梨云。魔波旬此
T2227_.61.0443b06: 頂行
T2227_.61.0443b07: 經。以諸羹香下至此是祕密之法 釋曰。
T2227_.61.0443b08: 二明供養也。於中爲二。初明光顯供養
T2227_.61.0443b09: 所成就物辨加向陪供養曼荼羅主。次明
T2227_.61.0443b10: 外如法祭祀。此即初也
T2227_.61.0443b11: 經。供養畢已下至奉獻閼伽 釋曰。二明
T2227_.61.0443b12: 外如法祭祀
T2227_.61.0443b13: 經。若如是作法本尊速得有驗 釋曰。三明
T2227_.61.0443b14: 結歎
T2227_.61.0443b15: 經。以明王眞言下至置於左邊 釋曰。從
T2227_.61.0443b16: 此以下。二明除諸難也。分文爲八。初
T2227_.61.0443b17: 誦芥子及以手印眞言除諸難。次
T2227_.61.0443b18: 於其八方所下。二明八方各置丈夫
T2227_.61.0443b19: 諸難。次於本藏中所有護身下。三明護身
T2227_.61.0443b20: 印等及散白芥子以撃難者。次必若不
T2227_.61.0443b21: 下。四明好飮食諸難衆。次一切護法
T2227_.61.0443b22: 下。五明九種護法以除諸難。次或若不辨
T2227_.61.0443b23: 下。六明置當方器伏以除諸難。次此亦
T2227_.61.0443b24: 不辨下。七明諸方置那羅遮器伏或弓箭等
T2227_.61.0443b25: 次或與助成就人下。八明助成就人
T2227_.61.0443b26: 除諸難。此即初也
T2227_.61.0443b27: 經。於其八方所下至手執幢旗 釋曰。二
T2227_.61.0443b28: 八方各置丈夫除諸難也。於中爲
T2227_.61.0443b29: 四。初明正置丈夫。次明其人身衣之色。次
T2227_.61.0443c01: 丈夫所須。次明其人所作。此即初也
T2227_.61.0443c02: 經。帝釋白色下至皆亦如是 釋曰。二明
T2227_.61.0443c03: 其人身衣之色
T2227_.61.0443c04: 經。其人皆須下至善知難相 釋曰。三明
T2227_.61.0443c05: 丈夫所須。於中有十一所須之事。於頚兩
T2227_.61.0443c06: 絡花鬘。以爲一事。所餘十事。在文可
T2227_.61.0443c07: 見。然前七事。全在身上。器仗等四。屬在身
T2227_.61.0443c08:
T2227_.61.0443c09: 經。若有難至下至不動本處 釋曰。四明
T2227_.61.0443c10: 其人所作
T2227_.61.0443c11: 經。於本藏中下至散撃難者 釋曰。三明
T2227_.61.0443c12: 護身印等。及散白芥子。以撃難者也。行
T2227_.61.0443c13: 者所修本法。名爲本藏。言護身印等者。護
T2227_.61.0443c14: 身之印。以爲難催伏者。又是兩印何者。護身
T2227_.61.0443c15: 印外。而亦更有難催伏者之印故也。誦白芥
T2227_.61.0443c16: 子等。如文可知也
T2227_.61.0443c17: 經。必若不止下至彼諸難 釋曰。四明
T2227_.61.0443c18: 好飮食諸難衆
T2227_.61.0443c19: 經。一切護法下至皆須憶念 釋曰。五明
T2227_.61.0443c20: 九種護法以除諸難也。九種護法。在文可
T2227_.61.0443c21: 見。言作成就時等者。此即結勸也
T2227_.61.0443c22: 經。或若不辨下至當方器仗 釋曰。六明
T2227_.61.0443c23: 置當方器仗。以除諸難也。如前八方丈
T2227_.61.0443c24: 夫所執器物者是也
T2227_.61.0443c25: 經。此亦不辨下至置諸方所 釋曰。七明
T2227_.61.0443c26: 諸方置那羅遮器仗或弓箭等也。言那羅遮
T2227_.61.0443c27: 器仗者。判處在下。其圖樣在毘盧遮那經
T2227_.61.0443c28: 釋中云云儒字又作擩。奴豆反。與槈字同
T2227_.61.0443c29: 音。柱也
T2227_.61.0444a01: 經。或與助成就人下至彼皆應助 釋曰。八
T2227_.61.0444a02: 助成就人除諸難也。言藏法者。
T2227_.61.0444a03: 眞言藏法也。智是阿字本源智也。方便即是
T2227_.61.0444a04: 大悲方便智。是則大日經三句意也。久時持
T2227_.61.0444a05: 誦。眞言有功。及以戒行清潔。是人能除
T2227_.61.0444a06: 。故用此人辨諸事也。戒行清潔是戒
T2227_.61.0444a07: 也。持誦有功即定也。明解有智方便是即惠
T2227_.61.0444a08: 也。三學具足。能堪難。是故用
T2227_.61.0444a09: 經。所有一切諸事下至成就之法 釋曰。第
T2227_.61.0444a10: 三明歸命啓請也。分文爲二。初明時分。次
T2227_.61.0444a11: 先以誠心下。二正明歸命啓請。就初又二。
T2227_.61.0444a12: 初明起首時分。次明除障時分。此即初也
T2227_.61.0444a13: 經。中間困時下至即便除愈 釋曰。二明
T2227_.61.0444a14: 除障時分也。所除障者。謂疲極昏沈等。在
T2227_.61.0444a15: 文可
T2227_.61.0444a16: 經。先以誠心下至應觀先瑞 釋曰。二正
T2227_.61.0444a17: 歸命啓請。分文爲七。初明好相
T2227_.61.0444a18: 二明察羯羅明王。三明右遶辨事諸
T2227_.61.0444a19: 。四明頂禮遍觀而奉閼伽。五明請召
T2227_.61.0444a20: 眞言。六明本印等。七明略結。此即初也」
T2227_.61.0444a21: 經。先當須臾下至明王 釋曰。二明
T2227_.61.0444a22: 察羯羅明王
T2227_.61.0444a23: 經。次則右遶下至皆右遶過 釋曰。三明
T2227_.61.0444a24: 右遶辨諸事瓶
T2227_.61.0444a25: 經。到已頂禮下至眞言奉獻 釋曰。四明
T2227_.61.0444a26: 頂禮遍觀而奉閼伽
T2227_.61.0444a27: 經。所請眞言主下至明妃請召 釋曰。五明
T2227_.61.0444a28: 請召眞言
T2227_.61.0444a29: 經。已視本印下至眞言及明 釋曰。六明
T2227_.61.0444b01: 本印等
T2227_.61.0444b02: 經。若如是作速得悉地 釋曰。七明略結也」
T2227_.61.0444b03: 經。其成就物下至本尊之前 釋曰。四明
T2227_.61.0444b04: 就其物也。分文爲十一。初明置成
T2227_.61.0444b05: 就物。二明護所成諸器。三明兩間不
T2227_.61.0444b06: 間隔。四明兩種法成就物。五明數獻
T2227_.61.0444b07: 閼伽花香等。六明助成人常在其處。七
T2227_.61.0444b08: 手按以眼觀。八明數數光顯其物。九
T2227_.61.0444b09: 三時供養閼伽等。十明助成人相
T2227_.61.0444b10: 諸事。十一明行者助成倶辟其難。其即初
T2227_.61.0444b11:
T2227_.61.0444b12: 經。所成諸器下至供養其物 釋曰。二明
T2227_.61.0444b13: 護所成諸器也。分文爲二。初明
T2227_.61.0444b14: 種物護其器。次明三物功能。此即初也。
T2227_.61.0444b15: 辣字。力達反。底云云
T2227_.61.0444b16: 經。牛黄塗故下至不得廢闕 釋曰。二明
T2227_.61.0444b17: 三物功能
T2227_.61.0444b18: 經。於本尊前下至餘物間隔 釋曰。三明
T2227_.61.0444b19: 兩間不問隔
T2227_.61.0444b20: 經。成就之物下至白芥子 釋曰。四明
T2227_.61.0444b21: 兩種法成就物
T2227_.61.0444b22: 經。令成就物下至數應供養 釋曰。五明
T2227_.61.0444b23: 數獻閼伽花香等
T2227_.61.0444b24: 經。其助成下至常在其處 釋曰。六明
T2227_.61.0444b25: 助成人常在其處
T2227_.61.0444b26: 經。如是安置下至以眼觀 釋曰。七明
T2227_.61.0444b27: 手按以眼觀
T2227_.61.0444b28: 經。以其不散心下至勿令間斷 釋曰。八
T2227_.61.0444b29: 數數光顯其物
T2227_.61.0444c01: 經。其夜三時下至供養 釋曰。九明三時
T2227_.61.0444c02: 供養閼伽等
T2227_.61.0444c03: 經。若須出外下至次念誦 釋曰。十明
T2227_.61.0444c04: 助成人相助諸事也。分文爲三。初明
T2227_.61.0444c05: 念誦。二明行人廢忘。三明助成之人
T2227_.61.0444c06: 其難。此即初也
T2227_.61.0444c07: 經。其持誦人下至須補闕 釋曰。二明
T2227_.61.0444c08: 行人廢忘
T2227_.61.0444c09: 經。持誦之時下至拒其難 釋曰。三明
T2227_.61.0444c10: 成之人應其難
T2227_.61.0444c11: 經。如不能禁下至持誦其物 釋曰。十一
T2227_.61.0444c12: 行者助成倶辟其難
T2227_.61.0444c13: 經。于時東方下至阿脩羅難 釋曰。從
T2227_.61.0444c14: 以下。大段第三。答云何持護身等四問中。
T2227_.61.0444c15: 第三答云何知作障礙現相文爲三。初
T2227_.61.0444c16: 障礙現相二明結歸。次凡上成就下。
T2227_.61.0444c17: 三明三種成就其難亦差別也。就初現
T2227_.61.0444c18: 十種相。即十方相。悉皆在文。推此可
T2227_.61.0444c19: 知也
T2227_.61.0444c20: 經。作上成下至中夜現 釋曰。二明結歸
T2227_.61.0444c21:
T2227_.61.0444c22: 經。凡上成就下至准此應知 釋曰。二明
T2227_.61.0444c23: 三種成就其難亦差別
T2227_.61.0444c24: 經。於夜三時下至即非成就 釋曰。從
T2227_.61.0444c25: 以下。大段第三答云何持護身等四問中。第
T2227_.61.0444c26: 四答云何諸藥相也。言藥相者。謂成就諸
T2227_.61.0444c27: 藥相。於中爲三。初明成就相。次或若持誦
T2227_.61.0444c28: 虔誠下。二明受不受用。次又成就物下。三
T2227_.61.0444c29: 藥物成不也。就初爲二。初明總釋。次
T2227_.61.0445a01: 別釋。此即初也
T2227_.61.0445a02: 經。其三種相下至應次第現 釋曰。二明
T2227_.61.0445a03: 別釋。於中爲二。初明三種相。次正明成就
T2227_.61.0445a04: 。此即初也
T2227_.61.0445a05: 經。若上成就下至准現初相 釋曰。二正
T2227_.61.0445a06: 成就相
T2227_.61.0445a07: 經。或若持誦虔誠下至亦果其願 釋曰。二
T2227_.61.0445a08: 受不受用。於中爲二。初明禁住受用
T2227_.61.0445a09: 次其助成者下。二明不受用爲不吉。初中爲
T2227_.61.0445a10: 二。初明因其虔誠非時成就。次於其初夜
T2227_.61.0445a11: 下。二明相應成就也。初中亦三。初明禁住
T2227_.61.0445a12: 即受用。二明禁住本時用。三明上知中。
T2227_.61.0445a13: 此即初也
T2227_.61.0445a14: 經。或若初夜或下方可受用 釋曰。二
T2227_.61.0445a15: 禁住本時用
T2227_.61.0445a16: 經。其中成就准此應知 釋曰。三明
T2227_.61.0445a17: 中也
T2227_.61.0445a18: 經。於其初夜下至獲上成就 釋曰。二明
T2227_.61.0445a19: 時相應成就也。於中爲三。初明時相應
T2227_.61.0445a20: 而得成就也。二明禁住受用。三明
T2227_.61.0445a21: 下。此即初也
T2227_.61.0445a22: 經。其中成就下至明曉受用 釋曰。二明
T2227_.61.0445a23: 禁住受用也。禁住即用是其本分。或待
T2227_.61.0445a24: 。故云縱也
T2227_.61.0445a25: 經。其下成就下至各於本時 釋曰。三明
T2227_.61.0445a26: 中知下也。禁住即用亦是本分。故云
T2227_.61.0445a27: 於本時也。文中但明中下闕略上兼含
T2227_.61.0445a28: 故云各於本時
T2227_.61.0445a29: 經。其助成者下至不即受用 釋曰。二明
T2227_.61.0445b01: 受用不吉。分文爲二。初明助成者
T2227_.61.0445b02: 受用不吉。二明自亦不受用物無
T2227_.61.0445b03: 。三明時既過已無其驗。此即初也。本
T2227_.61.0445b04: 自他就此物等。而今助成者。不
T2227_.61.0445b05: 受用故爲不吉
T2227_.61.0445b06: 經。其物縱成下至無所堪用 釋曰。二明
T2227_.61.0445b07: 自亦不受用物無所用也。設使助成
T2227_.61.0445b08: 受用。而自受用物有所用。而*令
T2227_.61.0445b09: 受用。又復不禁住。又至其平曉亦不
T2227_.61.0445b10: 。故物若萎花及以穢食。無用也
T2227_.61.0445b11: 經。以念誦故下至其驗亦失 釋曰。三明
T2227_.61.0445b12: 時既過已無其驗也。念誦多時啓請曼荼
T2227_.61.0445b13: 羅主等。眞言威驗令物中。而時既過故
T2227_.61.0445b14: 驗。是故云也
T2227_.61.0445b15: 經。又成就物下至使作成就 釋曰。三明
T2227_.61.0445b16: 藥物成不也。分文爲四。初明成就。二
T2227_.61.0445b17: 成就。三明成就時限。四明
T2227_.61.0445b18: 成就時損法時限。此即初也。言
T2227_.61.0445b19: 相現然不成就者。是約上中兩成就法也」
T2227_.61.0445b20: 經。經於三年下至不可得成 釋曰。二明
T2227_.61.0445b21: 成就
T2227_.61.0445b22: 經。若上成就法下至不限其時 釋曰。三
T2227_.61.0445b23: 成就時限也。所以明成就時限
T2227_.61.0445b24: 者。爲成就法時限故也
T2227_.61.0445b25: 經。損成就法亦復如是。釋曰。四明成就
T2227_.61.0445b26: 法時限
T2227_.61.0445b27: 蘇悉地羯羅經略疏卷第四
T2227_.61.0445b28:   元慶八年六月二十五日於元慶寺寫得
T2227_.61.0445b29:  傳燈大法師位最圓 
T2227_.61.0445c01:
T2227_.61.0445c02:
T2227_.61.0445c03: 蘇悉地羯羅經略疏卷第五
T2227_.61.0445c04:   被偸成物却徴法品第十六
T2227_.61.0445c05: 偸者天下大盜也。今所成就物。其物成已。
T2227_.61.0445c06: 或作成就之時。爲彼魔軍大賊盜。當
T2227_.61.0445c07: 二利。故云被偸成物也。若不追取者。
T2227_.61.0445c08: 何得空踐聖仙跡。普遍二界能滿諸願
T2227_.61.0445c09: 大道。故經遊忿怒之三摩地。令彼恐怖
T2227_.61.0445c10: 獻祕密利生妙物。故云却徴。今此品中。
T2227_.61.0445c11: 而説此等甚深祕法。即答三問中。隨
T2227_.61.0445c12: 初問而得其名。故云被偸成物却徴法品
T2227_.61.0445c13:
T2227_.61.0445c14: 經。我今當説下至却徴之法 釋曰。今此
T2227_.61.0445c15: 品。第四明失物却得等法。即答云何失物令
T2227_.61.0445c16: 却得。云何分別爲分數。云何受用成就物。即
T2227_.61.0445c17: 以爲三段。從此以下。初明云何失物令
T2227_.61.0445c18: 却得。次其中成就物下。二明云何分別爲
T2227_.61.0445c19: 分數。次誦本眞言及作手印下。三明云何
T2227_.61.0445c20: 受用成就物也。就初爲二。初明標説。次正
T2227_.61.0445c21: 却徴之法此初也。所成就物爲他所
T2227_.61.0445c22: 作法追召故云却徴。徴字。陟陵反。召明也
T2227_.61.0445c23: 經。其物成已下至不見偸者 釋曰。從
T2227_.61.0445c24: 以下。二正明却徴之法也。分文爲二。初
T2227_.61.0445c25: 却徴之法。次若得其物下。二明若得
T2227_.61.0445c26: 其物及以替物即作。就初亦爲
T2227_.61.0445c27: 三。初明被偸即修却徴之法。次又成就物
T2227_.61.0445c28: 盜將日久下。二明經日以後修却徴之法。次
T2227_.61.0445c29: 應當以金剛徴却那羅下。三明所用眞言。就
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