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蘇悉地羯羅經略疏 (No. 2227_ 圓仁撰 ) in Vol. 61 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 [行番号:有/無] [返り点:無/有] [CITE]
T2227_.61.0459a01: 經。作成就諸餘事等下至作除遣法 釋曰。 T2227_.61.0459a02: 四明事縁若速。直爾用心。應作啓請及除 T2227_.61.0459a03: 遣法。其事縁者。謂有障起。及魔興嬈。或病 T2227_.61.0459a04: 者加苦。以如是等名爲事縁 T2227_.61.0459a05: 經。如上所説下至誠心請之 釋曰。五明 T2227_.61.0459a06: 如上所説具辨閼伽擬欲請召。若有難等 T2227_.61.0459a07: 誠心請之 T2227_.61.0459a08: 經。若復有人下至速得成就 釋曰。六明 T2227_.61.0459a09: 隨人所樂作召請法。如文可知也 T2227_.61.0459a10: 蘇悉地羯羅經略疏卷第五 T2227_.61.0459a11: 元慶八年九年十九日於元慶寺寫得 T2227_.61.0459a12: 傳燈大法師位最圓 T2227_.61.0459a13: T2227_.61.0459a14: T2227_.61.0459a15: T2227_.61.0459a16: T2227_.61.0459a17: 供養者品第二十 T2227_.61.0459a18: 供者奉進也。養者具食也。具珍者以奉進 T2227_.61.0459a19: 尊者也。又供者給也。養者育也。是即應屬 T2227_.61.0459a20: 下類者也。今於供養略有二種。謂事法供 T2227_.61.0459a21: 養。及眞心供養。事法供者。塗香。花鬘。燒香。 T2227_.61.0459a22: 飮食。燈燃等也。眞心供者。但眞言手印。以 T2227_.61.0459a23: 此獻之。及四供養。標心奉獻也。又品中演 T2227_.61.0459a24: 説遣除。護身。結界。念誦。種種諸事。皆是嚴 T2227_.61.0459a25: 淨諸佛國土。利益有情大事供具。今此品 T2227_.61.0459a26: 中。具説如是種種供養。故云供養品也 T2227_.61.0459a27: 經。復次奉請尊已下至而供養之 釋曰。 T2227_.61.0459a28: 此品。大段第八。明依部類或諸事業而供 T2227_.61.0459a29: 養之。即答云何修供養。兼答誦何偈眞言 T2227_.61.0459b01: 也。此偈眞言雖其問異。而義趣同供養之類 T2227_.61.0459b02: 故爲一段。分文爲二。初明供養次第。次若 T2227_.61.0459b03: 成就諸餘事下。二明念誦次第。初亦爲二。 T2227_.61.0459b04: 初明事法供養。次若塗香燒香下。二明眞 T2227_.61.0459b05: 心供養。初亦爲五。初明觀知部類諸事業 T2227_.61.0459b06: 等應獻供養。次既奉請已下。二明奉請受 T2227_.61.0459b07: 供養。次如前已説下。三明獻供次第。次如其 T2227_.61.0459b08: 次第下。四明持誦忿怒眞言令供清淨。次 T2227_.61.0459b09: 各用本色下。五明正獻供養。此即初也。奉 T2227_.61.0459b10: 請尊已者。即指前品。次依部類等者。正示 T2227_.61.0459b11: 此品所作之事。所設供物。隨於三部及三事 T2227_.61.0459b12: 業。而其色味種種不同。依其差別應奉獻 T2227_.61.0459b13: 之。故云依部類等也。又所供物。或豐或儉。 T2227_.61.0459b14: 故云大小分明觀知。如是等事。不失法則 T2227_.61.0459b15: 而奉獻之。故云依於法則而供養之 T2227_.61.0459b16: 經。既奉請已下至受微獻供 經曰。二明 T2227_.61.0459b17: 奉請受供養也。分文爲二。初明奉請就座 T2227_.61.0459b18: 受供養辭。次明頻與作禮敬謝降臨。此即 T2227_.61.0459b19: 初也。初喜尊者降臨道場。故云善來等。然 T2227_.61.0459b20: 後復請就座受供養。故云復垂哀愍等也」 T2227_.61.0459b21: 經。復起誠心下至皆應依此 釋曰。二明 T2227_.61.0459b22: 頻與作禮敬謝降臨意。謂尊者降臨。是大 T2227_.61.0459b23: 悲垂愍。不越本誓。故見降臨。非我能請。 T2227_.61.0459b24: 如是毎時而陳謝辭。故云啓請本尊等也 T2227_.61.0459b25: 經。如前已説下至次乃燃燈 釋曰。三明 T2227_.61.0459b26: 獻供次第。在文可見。然此等供物。常在實 T2227_.61.0459b27: 際不思議界。無有性實。其體清淨。一一遍 T2227_.61.0459b28: 滿盡虚空界。非是諸佛菩薩天人修羅所作。 T2227_.61.0459b29: 而隨行人意之所樂。能縮能盈。供養一切 T2227_.61.0459c01: 海會諸尊。利益無盡法界有情。莫謂世間 T2227_.61.0459c02: 愚情所執有質礙法。若住阿字本不生際。 T2227_.61.0459c03: 雖有能所。無差別相。非供而供。非利而 T2227_.61.0459c04: 利。般若經云。不壞假名。而能演説第一義 T2227_.61.0459c05: 諦者也 T2227_.61.0459c06: 經。如其次第下至善悦人心 釋曰。四明 T2227_.61.0459c07: 持誦忿怒眞言令供清淨也。問。前既云 T2227_.61.0459c08: 此等供物體常清淨。何故今云持誦眞言 T2227_.61.0459c09: 悉令清淨。豈非相違。答。行人之情。無始時 T2227_.61.0459c10: 來。對執既久。若不依憑聖衆大誓。焉速能 T2227_.61.0459c11: 契法界體性。故加眞言慕捺羅等。盡底清
T2227_.61.0459c14: 明正獻供養也。供物各有契印眞言。各須 T2227_.61.0459c15: 持誦而奉獻之。故云各有本色眞言等也。 T2227_.61.0459c16: 當奉獻時。各各應稱物名獻之。故云各 T2227_.61.0459c17: 烈。其名。如獻塗香。閼伽。花香。飮食。燈明。 T2227_.61.0459c18: 皆亦如是。故云皆亦准之 T2227_.61.0459c19: 經。若塗香燒香下至速滿其願 釋曰。二 T2227_.61.0459c20: 明眞心供養也。中亦有三。初明本色眞心 T2227_.61.0459c21: 供養。二明四種眞心供養。三明一種運心供 T2227_.61.0459c22: 養。此即初也。本色眞言者。即五供養眞言及 T2227_.61.0459c23: 印。其奉獻辭并獻閼伽。在文可見 T2227_.61.0459c24: 經。離此之外下至隨力應作 釋曰。二明 T2227_.61.0459c25: 四種眞心供養也。此四供養任其力分。隨 T2227_.61.0459c26: 用其一。故云此善品中隨力應作也 T2227_.61.0459c27: 經。或復長時下至無過運心。 釋曰。三明 T2227_.61.0459c28: 一種運心供養。文亦爲二。初明運心供養。 T2227_.61.0459c29: 次明運心供養爲最所由。此即初也。世出 T2227_.61.0460a01: 世間一切諸法。唯在一念。如莊周夢爲胡 T2227_.61.0460a02: 蝶翔百年只在一眠。故花嚴第十八中。 T2227_.61.0460a03: 如功徳林菩薩説偈云。心如工畫師。造種 T2227_.61.0460a04: 種五陰。一切世界中。無法而不造。如心佛 T2227_.61.0460a05: 亦爾。如佛衆生然。心佛及衆生。是三無差 T2227_.61.0460a06: 別。若人欲求知三世一切佛。應當如是觀。 T2227_.61.0460a07: 心造諸如來。故此文云。如世尊説。諸法行 T2227_.61.0460a08: 中。心爲其首也。言諸法者。謂世出世一切 T2227_.61.0460a09: 諸法也。所言行者。即道也。迹也。謂一切法 T2227_.61.0460a10: 即道迹也。又行即徳行。内外之稱。在心爲
T2227_.61.0460a13: 道迹。及難思徳行。如是等法中。而是心爲 T2227_.61.0460a14: 源。故云諸法行中心爲其首也。若達心 T2227_.61.0460a15: 源。標心即能遍滿法界供養諸尊。故云若 T2227_.61.0460a16: 能標心等也 T2227_.61.0460a17: 經。若成就諸餘事下至成就諸事眞言 釋 T2227_.61.0460a18: 曰。從此以下。二明念誦次第也。於中爲 T2227_.61.0460a19: 三。初明結護。次若於本法而已説者下。二 T2227_.61.0460a20: 明念誦雜法則。次如上所説念誦次第下。三 T2227_.61.0460a21: 明總結也。就初爲四。初明遣除障者。次 T2227_.61.0460a22: 遣除障已下。二明除地中穢。次又用此眞言 T2227_.61.0460a23: 下。三明護淨。次又誦七遍灑地方界下。四 T2227_.61.0460a24: 明結界。此即初也。三部三法。其事非一。故 T2227_.61.0460a25: 云諸也。且指供養次第之外。名爲餘也。言 T2227_.61.0460a26: 爲障者。内以惑障名爲障者。外以毘那夜 T2227_.61.0460a27: 迦等名爲障者也。言毘那夜迦者。其類 T2227_.61.0460a28: 繁多。不欲行人。修諸善法。獲得悉地。若不 T2227_.61.0460a29: 知者。爲此所弊。今依蘇魔呼童子請問經。 T2227_.61.0460b01: 略出其相。彼經上卷云。復次世間有諸障 T2227_.61.0460b02: 難。毘那夜迦。爲求過故。逐念誦人。於中 T2227_.61.0460b03: 分別。總有四部。何等爲四。一者摧壞。二者 T2227_.61.0460b04: 野干。三者一牙。四者龍象。從此四部流出 T2227_.61.0460b05: 無量毘那夜迦。摧壞部主名爲無憂大將。其 T2227_.61.0460b06: 部中。有七阿僧祇。以爲眷屬。護世四王所 T2227_.61.0460b07: 説眞言有持誦者。彼作障難。野干部主名 T2227_.61.0460b08: 曰象頭。於其部中。復有十八倶胝眷屬。摩 T2227_.61.0460b09: 醯首羅所説眞言有持誦者。彼作障難。一 T2227_.61.0460b10: 牙部主名曰嚴髻。其部亦有一百四千倶胝 T2227_.61.0460b11: 眷屬。大梵天王及喬尸迦日月天子那羅延 T2227_.61.0460b12: 神諸風神等所説眞言有持誦者。彼作障難。 T2227_.61.0460b13: 龍屬部主名曰頂行。其部中有一倶胝那臾 T2227_.61.0460b14: 多一千波頭摩。以爲眷屬。釋教所説諸妙眞 T2227_.61.0460b15: 言有持誦者。彼作障難。又訶利帝兒名曰 T2227_.61.0460b16: 愛子。般指迦將所説眞言彼作障難。又摩尼 T2227_.61.0460b17: 賢將兒名曰滿賢。於摩尼部所説眞言有 T2227_.61.0460b18: 持誦者。彼子作滿賢而作障難。如是諸類 T2227_.61.0460b19: 毘那夜迦。各於本部而作障難。不樂行者 T2227_.61.0460b20: 令得成就。自變化作本眞言主。來就行 T2227_.61.0460b21: 者。受彼供養。時明主來見是事已。却還本 T2227_.61.0460b22: 宮。作如是念。云何如來許彼誓願惱亂行 T2227_.61.0460b23: 者令法不成。如斯障難。是假使梵王及喬 T2227_.61.0460b24: 尸迦諸天龍等。不能破彼毘那夜迦障難。 T2227_.61.0460b25: 誓願唯有大明眞言之教。如法修行。免斯障 T2227_.61.0460b26: 難。是故行者誦數滿已。復應更入成就眞 T2227_.61.0460b27: 言諸事妙曼荼羅。作此法已。彼障難者。便 T2227_.61.0460b28: 即退散。復次持誦供養及以護摩。不依法 T2227_.61.0460b29: 故彼等得便。而作障難。又復行者心常猶 T2227_.61.0460c01: 預。念念生疑。爲誦此明。爲誦彼明。作如 T2227_.61.0460c02: 是念。彼亦是便。又復行者。多無義語。談世 T2227_.61.0460c03: 俗事。或説興易。或説田農。或論名利。説 T2227_.61.0460c04: 斯等語。彼障難者唐然得便。歩歩隨逐。令 T2227_.61.0460c05: 心散亂。譬如有人尋水而行。影入水中現 T2227_.61.0460c06: 形。隨逐不相捨離。毘那夜迦入行者身。恒 T2227_.61.0460c07: 不相離。亦復如是。復有毘那夜迦。澡浴之 T2227_.61.0460c08: 時。得便入身。或有毘那夜迦。正念之時 T2227_.61.0460c09: 得便入身。有眠臥時得便入身。有供 T2227_.61.0460c10: 養時得便入身。有護摩時得便入身。譬 T2227_.61.0460c11: 如日光照以火珠而便火出。毘那夜迦入 T2227_.61.0460c12: 行者身。念誦之時令心散亂。増長貪瞋無明 T2227_.61.0460c13: 等火。亦復如是。有毘那夜迦。名曰水行。洗 T2227_.61.0460c14: 浴之時。法若有闕。彼即入身。遂令行者種 T2227_.61.0460c15: 種病起。所謂飢渇咳嗽懈怠多睡。四支沈重。 T2227_.61.0460c16: 加以多瞋。有毘那夜迦。名曰食香。獻塗 T2227_.61.0460c17: 香時。法若有闕。彼即入身。遂令行者復有 T2227_.61.0460c18: 病起。所謂思想憶生縁處。或時思餘處。或 T2227_.61.0460c19: 思眞人。便生懈怠。或思想欲分別諸境。 T2227_.61.0460c20: 又有毘那夜迦。名曰烏黒。其形極大。獻 T2227_.61.0460c21: 燒香時。法若有闕。彼從地出而便入身。遂 T2227_.61.0460c22: 令行者諸煩惱起。所謂慳貪諂曲忿恚。頻頻 T2227_.61.0460c23: 失精。令身不清。復有毘那夜迦。名曰燈 T2227_.61.0460c24: 頂。獻燈之時。法若有闕。彼即入身。遂令 T2227_.61.0460c25: 行者種種病生。所謂心病壯熱損心。復有毘 T2227_.61.0460c26: 那夜迦。名曰花笑。獻花之時。法若有闕。彼 T2227_.61.0460c27: 即得便。遂令行者種種障起。所謂壯熱鼻塞 T2227_.61.0460c28: 噴。眼中涙出。支骨酸疼。及與伴侶相諍 T2227_.61.0460c29: 離散。復有毘那夜迦。名曰嚴髻。念誦之時。 T2227_.61.0461a01: 法若有闕。彼即得便。遂令行者有諸病起。 T2227_.61.0461a02: 所謂壯熱便利不出。諸毘那夜迦入身。熾盛 T2227_.61.0461a03: 令心迷惑。以西爲東。作諸異相。或即吟 T2227_.61.0461a04: 詠。或無縁事欲得遊行。心懷異相。有所 T2227_.61.0461a05: 不決。便起邪見。如是言謗。無眞言及其 T2227_.61.0461a06: 悉地。無天堂及能居者。亦無善惡及彼因 T2227_.61.0461a07: 果。亦無纒縛及以解脱。持誦者唐損其功。 T2227_.61.0461a08: 以此邪見與心相應。遂出此言。撥無因果。 T2227_.61.0461a09: 以手斷草。及抃塊土。眠時噛齒。或起 T2227_.61.0461a10: 欲想。及欲娶妻自愛樂者。彼不相愛樂。自 T2227_.61.0461a11: 不愛樂者彼即愛樂。既不順意。臥而不 T2227_.61.0461a12: 睡。欲作邪行。竟夜不眠。設若得睡。夢見 T2227_.61.0461a13: 大蟲獅子虎狼猪狗所趁駝驢猫兒及鬼野 T2227_.61.0461a14: 干鷲鳥絲鷺及鵄。或時夢見著破故衣不 T2227_.61.0461a15: 淨之人。或時夢見裸形髠髮黒體之人。或時 T2227_.61.0461a16: 夢見裸身外道。或見枯池及以枯井。或見 T2227_.61.0461a17: 髑髏。或見骨聚。或見破壞人所棄捨。或見 T2227_.61.0461a18: 石磓。或見恐怖畏難之人執槍刀及器伏 T2227_.61.0461a19: 欲來相害。夢見如是惡相。若有此相。即知 T2227_.61.0461a20: 彼等毘那夜迦令作障難。行者即用軍荼利 T2227_.61.0461a21: 忿怒明王眞言而作護身。如上所諸魔障難。 T2227_.61.0461a22: 悉得解脱。不能惱亂。若有念誦彼眞言 T2227_.61.0461a23: 者。諸毘那夜迦。終不得便。具如彼經也。今 T2227_.61.0461a24: 此文云忿怒眞言。如言軍荼利眞言等。又 T2227_.61.0461a25: 復毎部有辨事眞言。應用遣除。故云當部 T2227_.61.0461a26: 也 T2227_.61.0461a27: 經。遣除障已下至及備手印 釋曰。二明 T2227_.61.0461a28: 除地中穢也。於中爲二。初明總示。次 T2227_.61.0461a29: 佛部請火天下。二明所用眞言。此即初也。行 T2227_.61.0461b01: 者本所修尊者之眞言加持水遍灑。故云 T2227_.61.0461b02: 本部。又奉請火天。普請諸尊。故云遍請。但 T2227_.61.0461b03: 召請諸尊。應有別眞言。且此段未説也。言 T2227_.61.0461b04: 護摩者。其事繁多。不可具出但云護摩。倫 T2227_.61.0461b05: 字。力尊反。比也從也。倫猶類也。謂應比 T2227_.61.0461b06: 從其手契也 T2227_.61.0461b07: 經。佛部請火天下至除遣地中作諸障者 T2227_.61.0461b08: 釋曰。明所用眞言也。於中有三個眞言。 T2227_.61.0461b09: 各説所用法式。悉皆如文説也 T2227_.61.0461b10: 經。又用此眞言下至作淨除穢 釋曰。三 T2227_.61.0461b11: 明護淨也。分文爲三。初明灑淨供物等。 T2227_.61.0461b12: 二明灑淨自身。三明灑淨座處。此即初也。 T2227_.61.0461b13: 且用三個眞言及印。示其法則。如文可知」 T2227_.61.0461b14: 經。爲自淨身下至作淨除穢 釋曰。二明 T2227_.61.0461b15: 灑淨身。其手印等。具如供養法也 T2227_.61.0461b16: 經。復用一切事眞言下至灑潔於座 釋曰。 T2227_.61.0461b17: 三明灑淨座處。一切事眞言者。謂辨事眞言 T2227_.61.0461b18: 也 T2227_.61.0461b19: 經。又誦七返下至護地方訖 釋曰。四明 T2227_.61.0461b20: 結界也。分文爲二。初明三種結界。次又有 T2227_.61.0461b21: 五種護衞法下。二重明護衞法。就初爲三。 T2227_.61.0461b22: 初明結地方界。次結虚空界下。二明結虚 T2227_.61.0461b23: 空界。次應當用部心眞言下。三明結方界。 T2227_.61.0461b24: 此即初也 T2227_.61.0461b25: 經。結虚空界應同下至結空界用 釋曰。二 T2227_.61.0461b26: 明結虚空界。分文爲二。初明蘇悉地通結 T2227_.61.0461b27: 虚空界。次三部別結虚空界。此即初也。此 T2227_.61.0461b28: 蘇悉地結空界。亦是金剛部結空者也 T2227_.61.0461b29: 經。佛部結空界下至唯通當部 釋曰。二 T2227_.61.0461c01: 明三部結虚空界。在文可知也 T2227_.61.0461c02: 經。次應當用部心下至而遺除之 釋曰。三 T2227_.61.0461c03: 明結方界也。言部心者。三部各有心眞 T2227_.61.0461c04: 言也。三部各有明王根本及心眞言。亦有 T2227_.61.0461c05: 三部主及使者心。隨取其一用結方界。或 T2227_.61.0461c06: 雖非根本。而但以諸心所結之處。如置 T2227_.61.0461c07: 垣牆。是故仙天護衞。無能作障也。有爲法 T2227_.61.0461c08: 者。爲字施也作也。謂修諸部成就之事。若諸 T2227_.61.0461c09: 障者。有作邪法。應依甘露軍荼利法而 T2227_.61.0461c10: 遣除之也 T2227_.61.0461c11: 經。又有五種護衞法下至忿怒甘露軍荼利 T2227_.61.0461c12: 部母 釋曰。二重明護衞法也。分文爲二。 T2227_.61.0461c13: 初列護衞法名。次金剛牆眞言下。二明所用 T2227_.61.0461c14: 眞言。初亦爲二。初列五種護衞法。次部母 T2227_.61.0461c15: 者二明列部母竝皆如文也 T2227_.61.0461c16: 經。金剛牆眞言下至應重結之 釋曰。二 T2227_.61.0461c17: 明所用眞言。於中爲二。初明五種護衞所 T2227_.61.0461c18: 用眞言。次諸事既了下。二明部母眞言。此即 T2227_.61.0461c19: 初也。於中有五個眞言。初一眞言。是金剛 T2227_.61.0461c20: 牆。即結方界。次一眞言。是金剛城。即結上 T2227_.61.0461c21: 方界。次一眞言。是金剛橛。即結地界。次第 T2227_.61.0461c22: 四第五亦是通結眞言也。文末云有如是等 T2227_.61.0461c23: 金剛牆眞言者。是即擧初取攝後四故云 T2227_.61.0461c24: 爾也 T2227_.61.0461c25: 經。結諸事既了下至當部母眞言 釋曰。二 T2227_.61.0461c26: 明部母眞言。分文爲三。初明勸進。次正明 T2227_.61.0461c27: 眞言。三明部母眞言功能。此即初也 T2227_.61.0461c28: 經。佛部母眞言下至眞言末 釋曰。二正明 T2227_.61.0461c29: 眞言。於中有三部母眞言。如文可知也」 T2227_.61.0462a01: 經。先誦此母眞言下至諸天増衞 釋曰。三 T2227_.61.0462a02: 明部母眞言功能也。功能有六。一能衞本 T2227_.61.0462a03: 尊。二能蠲衆罪。三除諸交障。四悉地相應。 T2227_.61.0462a04: 五母通成事。六諸天増衞也。蠲罪除障。其 T2227_.61.0462a05: 理必然。本尊已離一切怖畏。何故今云能衞 T2227_.61.0462a06: 本尊。然爲表行者慇懃之誠。故云衞尊。非 T2227_.61.0462a07: 謂本尊猶有恐怖也。但誦一母。亦通衞護 T2227_.61.0462a08: 餘部所作。故云但誦佛部乃至亦通二部。此 T2227_.61.0462a09: 即別約忙麼鶏母而作是説耳。若依常説。 T2227_.61.0462a10: 忙麼鶏者。是金剛母。然瞿醯中卷云。然其 T2227_.61.0462a11: 奔計通三部母。若依此説。應云忙麽鶏亦
T2227_.61.0462a14: 也。蠲字。古玄古携二反。除也 T2227_.61.0462a15: 經。若於本法而已説者下至而念誦之 釋 T2227_.61.0462a16: 曰。二明念誦雜法則也。分文爲四。初明應 T2227_.61.0462a17: 隨本法先誦。次若以本部尊主眞言下。二明 T2227_.61.0462a18: 結護雜法則。次如上備作護身結界下。三明 T2227_.61.0462a19: 攝心念誦雜法則。次但諸眞言初有唵下。四 T2227_.61.0462a20: 明教授諸事。初亦爲二。初明應隨本法 T2227_.61.0462a21: 先誦。次無繁別者下。二明若不然者隨今 T2227_.61.0462a22: 應作。初亦爲二。初明於本法所説欲先 T2227_.61.0462a23: 誦此者應隨彼念誦。次明獨勝眞言亦應 T2227_.61.0462a24: 先誦。此即初也。意謂。本法若有説。應先誦 T2227_.61.0462a25: 之眞言。若要先念此者。應隨本法也 T2227_.61.0462a26: 經。或於本法下至亦應先誦 釋曰。二明 T2227_.61.0462a27: 獨勝眞言亦應先誦也。意謂。若於本法有 T2227_.61.0462a28: 所稱歎獨勝眞言。必應先誦也 T2227_.61.0462a29: 經。無繁別者下至皆應作之 釋曰。二明 T2227_.61.0462b01: 若不然者隨*今應作也。持誦及作法。扇底 T2227_.61.0462b02: 迦等時。應用上所説供養次第等。故云皆 T2227_.61.0462b03: 應作之也。繁字。扶藩反。多也。繁猶盛也 T2227_.61.0462b04: 經。若以本部尊主眞言下至用而作之 釋 T2227_.61.0462b05: 曰。從此以下。二明結護雜法則也。分文 T2227_.61.0462b06: 爲十。初明作三部諸事時結護。次部心眞 T2227_.61.0462b07: 言下。二明護尊護身結護。次若作阿毘遮 T2227_.61.0462b08: 嚕迦下。三明作三法結護。次若眞言主現時 T2227_.61.0462b09: 下。四明眞言主現時結護。次念誦了時下。五 T2227_.61.0462b10: 明發遣時結護。次若於穢處下。六明穢處結 T2227_.61.0462b11: 護。次澡浴之時下。七明澡浴結護。次喫食之 T2227_.61.0462b12: 時下。八明喫食時結護。次欲臥之時下。九 T2227_.61.0462b13: 明臥時結護。次若作諸法下。十明妄作護 T2227_.61.0462b14: 持法則時結護。此即初也。分文爲三。初明 T2227_.61.0462b15: 所用五種眞言。次此五種眞言下。二明此五 T2227_.61.0462b16: 眞言。三部遍有。各於本部應取其一而用 T2227_.61.0462b17: 諸事。次所謂自護下。三明三部諸事。此即初 T2227_.61.0462b18: 也 T2227_.61.0462b19: 經。此五種眞言下至而用作之 釋曰。二 T2227_.61.0462b20: 明此五眞言。三部遍有。各於本部應取其 T2227_.61.0462b21: 一而用諸事也。毎部各有五種眞言。故云 T2227_.61.0462b22: 三部遍有也。隨作毎部種種諸事。各取本 T2227_.61.0462b23: 部其一眞言。應作其部一切諸事。故云隨 T2227_.61.0462b24: 作諸事等也 T2227_.61.0462b25: 經。所謂自護下至當得悉地 釋曰。三明 T2227_.61.0462b26: 三部諸事也。三部諸事。各各不同。不可具 T2227_.61.0462b27: 擧故。此文中。總含諸事。且説十一。謂一自 T2227_.61.0462b28: 護乃至十一餘諸事所不述者也。所成就物。 T2227_.61.0462b29: 爲他所偸。而作却徴之法等。各爲發覺。 T2227_.61.0462c01: 餘皆如文。如是諸事。而用當部五眞言中 T2227_.61.0462c02: 其一眞言。故云亦爲當部等也 T2227_.61.0462c03: 經。部心眞言下至咽下心上 釋曰。二明 T2227_.61.0462c04: *護尊護身結護也。於中亦有結髮。結袈裟。 T2227_.61.0462c05: 結線索。或頭指遍點。或牛黄白芥子閼伽水。 T2227_.61.0462c06: 皆以部心持誦用之 T2227_.61.0462c07: 經。若作阿毘遮嚕迦下至兼而護之 釋曰。 T2227_.61.0462c08: 三明作三法結護。如文可知 T2227_.61.0462c09: 經。若眞言主現時下至忿怒眞言 釋曰。四 T2227_.61.0462c10: 明眞言主現時結護也。爲除怖故。但用部 T2227_.61.0462c11: 尊主眞言。若作諸事。其旨不然。故云但作 T2227_.61.0462c12: 諸事常以二眞言也 T2227_.61.0462c13: 經。念誦了時下至而作隨意 釋曰。五明 T2227_.61.0462c14: 發遣時結護也。護眞言主。及護自身。而用 T2227_.61.0462c15: 部尊主眞言。或部母部心。故云而作隨意 T2227_.61.0462c16: 也 T2227_.61.0462c17: 經。若於穢處下至不得廢忘 釋曰。六明 T2227_.61.0462c18: 穢處結護穢處不淨。其處非一故云等也」 T2227_.61.0462c19: 經。澡浴之時下至軍荼利也 釋曰。七明 T2227_.61.0462c20: 澡浴結護。如文可知 T2227_.61.0462c21: 經。喫食之時下至護身念持 釋曰。八明 T2227_.61.0462c22: 喫食時結護也 T2227_.61.0462c23: 經。欲臥之時下至眞言護身 釋曰。九明 T2227_.61.0462c24: 臥時結護也 T2227_.61.0462c25: 經。若作諸法下至不得其便 釋曰。十明 T2227_.61.0462c26: 妄作護持法則時結護。竝皆如文 T2227_.61.0462c27: 經。如上備作護身結界下至安祥念誦 T2227_.61.0462c28: 釋曰。從此以下。三明攝心念誦雜法則也。 T2227_.61.0462c29: 分文爲二。初明結前開後。次念誦之人下。 T2227_.61.0463a01: 二明廣説法則。此即初也。如上*備作等者。 T2227_.61.0463a02: 是結前也。然後攝心等者。即開後也。謂如前 T2227_.61.0463a03: 備作諸事已。今須起作以後諸事 T2227_.61.0463a04: 經。念誦之人下至枝葉用爲座 釋曰。二 T2227_.61.0463a05: 明廣説法則也。分文爲五。初明行人所坐 T2227_.61.0463a06: 之座。次供養既了下。二明讃歡。次既已起至 T2227_.61.0463a07: 誠心下。三明懺悔。次次應合掌頂禮下。四 T2227_.61.0463a08: 明數珠法則。次次應持誦眞言下。五正明念 T2227_.61.0463a09: 誦之法則。此即初也。分文爲二。初明草座 T2227_.61.0463a10: 床座等法。次座上結跏下。二明座上所作之 T2227_.61.0463a11: 事。此即初也。其茅草座高闊長短。在文可 T2227_.61.0463a12: 見。磔字。竹格反。張也開也。興唐云。當坐於 T2227_.61.0463a13: 茅座。不得加以床褥之類也。然受用生茅。 T2227_.61.0463a14: 略有三義。一者其性潔清。離處諸樂觸。可 T2227_.61.0463a15: 以蠲除行者昏怠恣慢之心。二者此是吉祥 T2227_.61.0463a16: 草。世尊以爲敷座。而證菩提。是故能降一 T2227_.61.0463a17: 切諸障。三者以此吉祥茅表惠性也。此草 T2227_.61.0463a18: 兩邊多有利刺。若坐臥執持無方便者。乃 T2227_.61.0463a19: 爲所傷。若順手將護之。則不能爲害。一 T2227_.61.0463a20: 切諸法亦如是。若順諦理觀之。一切塵勞 T2227_.61.0463a21: 皆有性淨之用。若失方便。則能損壞智身。 T2227_.61.0463a22: 故以爲法門表像也。此文云念誦時及持誦 T2227_.61.0463a23: 時者。是即且明所用之時。言持誦時者。謂 T2227_.61.0463a24: 持誦物等之時也。諸教法中。多歎生茅以爲 T2227_.61.0463a25: 其座。若爲無此草。而亦示餘耳。言用作床 T2227_.61.0463a26: 座者。謂庳脚床子。法華儀云。應置庳脚床 T2227_.61.0463a27: 子可去地半寸已來。以淨茅薦用敷其上。 T2227_.61.0463a28: 文意准知也 T2227_.61.0463a29: 經。座上結跏趺坐下至下成就法 釋曰。二 T2227_.61.0463b01: 明座上所作之事。如文可知也 T2227_.61.0463b02: 經。供養既了下至大威金剛 釋曰。二明 T2227_.61.0463b03: 讃歎也。即兼答彼初問中云誦何偈眞言。 T2227_.61.0463b04: 然偈即眞言。故云偈眞言。彼菩薩意。恐修 T2227_.61.0463b05: 行者任自胸臆作讃頌辭。大違聖意。是故 T2227_.61.0463b06: 發此問。令説伽他以爲末代之軌範也。故 T2227_.61.0463b07: 文末誡云。其讃歎文。應用諸佛菩薩所説歎 T2227_.61.0463b08: 偈。不應自作讃歎也。分文爲四。初明應 T2227_.61.0463b09: 讃諸尊次第。次伽他曰下。二正示讃歎之 T2227_.61.0463b10: 偈。次作是虔誠下。三明更讃餘諸聖衆。次其 T2227_.61.0463b11: 讃歎下。四明勸誠。此即初也。所讃諸尊。總 T2227_.61.0463b12: 有五個。謂佛。法。僧。自在。明王。在文可知」 T2227_.61.0463b13: 經。伽陀曰大慈救世尊下至我今稽首禮 T2227_.61.0463b14: 釋曰。二明正示讃歎之偈。有五行偈。分文 T2227_.61.0463b15: 爲五。初一偈。歎佛。次一偈。二歎法。次一 T2227_.61.0463b16: 偈。三歎僧。次一偈。四歎觀自在。次一偈。五 T2227_.61.0463b17: 歎明王大威金剛。此即初也。言伽他者。具 T2227_.61.0463b18: 如前釋。然讃歎偈。而用梵語。是猶彌善。持 T2227_.61.0463b19: 念者云五讃者是也。初三句明正歎佛徳。 T2227_.61.0463b20: 後一句明致虔誠禮也。於三句中。初一句 T2227_.61.0463b21: 正擧佛寶。後二句是即歎徳也。言大慈者。 T2227_.61.0463b22: 無縁大慈。任運遍滿二十五有。亙二死海。 T2227_.61.0463b23: 救護世間。故云救世。世出世間。無有倫疋。 T2227_.61.0463b24: 故以爲尊也。善導一切智。此一句即歎智 T2227_.61.0463b25: 徳。普以五種三昧耶智。能隨諸樂。故云善 T2227_.61.0463b26: 遵一切智。又如來三業。無不遵智。故爲 T2227_.61.0463b27: 善遵一切智。導字從也。福持功徳海。此一句 T2227_.61.0463b28: 即歎福徳。法界衆徳。名以爲福。其徳大猶 T2227_.61.0463b29: 如大海。海尚際限。如來功徳。其實不然。今 T2227_.61.0463c01: 取小分相似之義。且以爲喩。佛以此等不 T2227_.61.0463c02: 思議徳莊嚴其身。故云福持功徳。又此兩 T2227_.61.0463c03: 句釋上一句。由具智福故能慈救世尊。又 T2227_.61.0463c04: 智助福徳。福徳飾智。故作互釋也。以上 T2227_.61.0463c05: 接下。名爲𥡴首。凡聖位異。阿理一體。故首 T2227_.61.0463c06: 接足。雖無能所。敬上愛下。亦是天然。是 T2227_.61.0463c07: 故投誠諸尊。致捨身禮也 T2227_.61.0463c08: 經。眞如捨摩法下至我今稽首禮 釋曰。此 T2227_.61.0463c09: 一偈二歎法徳也。於中。初三句。明正歎 T2227_.61.0463c10: 法徳。後一句。明致虔誠禮。於三句中。初一 T2227_.61.0463c11: 句。正擧法寶。後二是即歎徳也。眞如是所 T2227_.61.0463c12: 證。捨摩即能證。法是軌則義。後能所證。於 T2227_.61.0463c13: 諸法中。是軌則故。自性清淨是爲眞如。然 T2227_.61.0463c14: 虚法生時。此心不生。諸法滅時。此心不滅。 T2227_.61.0463c15: 不生故不増。不滅故不減。以不生不滅不 T2227_.61.0463c16: 増不減故。名之爲眞。三世諸佛及以衆生。 T2227_.61.0463c17: 同以此一淨心爲體。故名爲如也。言捨摩 T2227_.61.0463c18: 者。亦云奢摩。亦云舍摩他。亦云奢摩他。譯 T2227_.61.0463c19: 爲寂靜。即定義也。除斷煩惱。是智所作。然 T2227_.61.0463c20: 智由定發。非定不智。故且擧定以兼智耳。 T2227_.61.0463c21: 然供養法云眞寂第一義。若准彼文者。捨 T2227_.61.0463c22: 摩屬眞如。其義亦不違。次二句中。初句明 T2227_.61.0463c23: 淨生死因。次句明除生死果。言貪瞋者。 T2227_.61.0463c24: 根本煩惱。且擧其二。即兼所餘慢無明疑 T2227_.61.0463c25: 不正見及二十隨煩惱等。若具言者。應云能 T2227_.61.0463c26: 淨界内界外一切煩惱所知。今略言之。故云 T2227_.61.0463c27: 貪瞋。此等能害法身惠命。故名毒也。若住 T2227_.61.0463c28: 祕密一切智智。則一切惑本來清淨。猶如陽 T2227_.61.0463c29: 炎。其本實性自不可得。不須騷擾。既是清 T2227_.61.0464a01: 淨。故云能淨貪瞋毒也。言惡趣者。地獄等 T2227_.61.0464a02: 三趣。名爲諸惡趣。是惡所感故。修羅等三 T2227_.61.0464a03: 趣。以爲諸善趣。是善所感故。又三善爲惡。 T2227_.61.0464a04: 是有漏故。二乘爲善。是無漏故。又二乘爲 T2227_.61.0464a05: 惡。是自度故。菩薩爲善。是兼濟故。又顯教 T2227_.61.0464a06: 菩薩爲惡。未知密故。祕教菩薩爲善。以 T2227_.61.0464a07: 知如來最深祕故。除盡此等種種惡趣。引 T2227_.61.0464a08: 接安置毘盧遮那法界宮殿。故云善除諸惡 T2227_.61.0464a09: 趣也 T2227_.61.0464a10: 經。得法解脱僧下至我今稽首禮 釋曰。此 T2227_.61.0464a11: 一偈。三歎僧徳也。初三句。明正歎僧徳。後 T2227_.61.0464a12: 一句。明致虔誠。於三句中。初一句。正擧僧 T2227_.61.0464a13: 寶。後二句。是即歎徳也。言得法者。隨所入 T2227_.61.0464a14: 門。得證諦理也。言解脱者。斷除二障。脱 T2227_.61.0464a15: 生死縛也。大小不同。若小乘者。斷煩惱障。 T2227_.61.0464a16: 脱分段縛。若大乘者。倶斷二障。脱二死縛。 T2227_.61.0464a17: 是等爲僧。若具言者應云僧伽。今略云僧。 T2227_.61.0464a18: 此翻和合。以具事和理和義故。一人不名 T2227_.61.0464a19: 和合。四人已上乃名和合。事和無別衆。法 T2227_.61.0464a20: 和無別理也。善住諸學地者。此則且擧未 T2227_.61.0464a21: 極之位。若約小乘三果是也。若大乘者是因 T2227_.61.0464a22: 位也。勝上等者。若供養外道梵子者。未 T2227_.61.0464a23: 脱生死。未爲福因。若敬此等得法之僧。 T2227_.61.0464a24: 而脱生死八苦煩籠。終能得到常樂寶宮。 T2227_.61.0464a25: 故名勝上福徳因也 T2227_.61.0464a26: 經。大悲觀自在下至稽首禮 釋曰。此一 T2227_.61.0464a27: 偈。四明歎大悲觀自在徳。初三句。明正難 T2227_.61.0464a28: 大悲徳。後一句。明致虔誠。於三句中。初一 T2227_.61.0464a29: 句。正擧大悲。後二句。即歎徳也。此菩薩。是 T2227_.61.0464b01: 蓮華部主。故別稱歎大慈悲心。無有邊際。 T2227_.61.0464b02: 普觀衆生。照其所宜而無罣礙。故爲觀自 T2227_.61.0464b03: 在也。十方三世海會諸尊。皆共讃歎。云一 T2227_.61.0464b04: 切佛讃歎也。若一稱名。拔無量苦。與廣大 T2227_.61.0464b05: 福。故云能生種種福也 T2227_.61.0464b06: 經。大力忿怒尊下至稽首禮 釋曰。此一 T2227_.61.0464b07: 偈。五明歎忿怒。初三句明正歎忿怒徳。後 T2227_.61.0464b08: 一句明致虔禮。初一句擧忿怒身。次二句 T2227_.61.0464b09: 正歎徳也。言善哉者。賀慶之辭。三部忿怒。 T2227_.61.0464b10: 稱之爲王。降伏一切諸爲障者。故云降 T2227_.61.0464b11: 伏者。供養法云大力奇忿怒成就大明王。
T2227_.61.0464b14: 讃餘諸聖衆也。作是虔誠讃佛菩薩者。是 T2227_.61.0464b15: 結前也。又復合掌等者。即開後也。恐行者只 T2227_.61.0464b16: 讃歎。所請心不渉餘。是故又復勸應讃嘆 T2227_.61.0464b17: 餘諸聖衆三十二相八十種好種種功徳也 T2227_.61.0464b18: 供養法云。先所歸命諸大菩薩。如欲讃嘆。 T2227_.61.0464b19: 隨意依經而讃嘆之。及餘本尊時欲讃者。 T2227_.61.0464b20: 亦應讃歎。意亦不違也 T2227_.61.0464b21: 經。其讃歎文下至自作讃歎 釋曰。四明 T2227_.61.0464b22: 勸誡。若任胸臆旨不周匝。又後起發放逸 T2227_.61.0464b23: 之心。是故勸誡也 T2227_.61.0464b24: 經。既已起至誠心懺悔諸罪 釋曰。從此以 T2227_.61.0464b25: 下。三明懺悔也。分文爲五。初明懺悔諸 T2227_.61.0464b26: 罪。次起至誠心下。二明歸命三寶。次歡喜 T2227_.61.0464b27: 踊躍下。三明發菩提心。次我從過現下。四 T2227_.61.0464b28: 明迴向。次又如過現下。五明發勝願。此等 T2227_.61.0464b29: 五事。皆是滅罪増福之事。初懺悔破大惡業 T2227_.61.0464c01: 罪。歸命三寶。破邪歸依。發菩提心。破迷眞 T2227_.61.0464c02: 罪。迴向是破爲諸有罪。發勝願是破發惡 T2227_.61.0464c03: 願罪。今此文中。無有勤請及以隨喜。歸命 T2227_.61.0464c04: 三寶攝得之耳。勸請即破謗法之罪。隨喜 T2227_.61.0464c05: 是破嫉妬之罪。就初懺悔分文爲二。初明 T2227_.61.0464c06: 勸進。次我今歸命下。二正明懺悔諸罪。此 T2227_.61.0464c07: 即初也。言懺者。謂陳露先惡。言悔者。謂 T2227_.61.0464c08: 改往修來。約此懺悔。有二種別。謂理事 T2227_.61.0464c09: 懺也。言理懺者。普賢觀云。端坐念實相。衆 T2227_.61.0464c10: 罪如霜露。惠日能消除。我心自空。罪福無 T2227_.61.0464c11: 主。是名大懺懺。是名莊嚴懺悔。是名無罪 T2227_.61.0464c12: 相懺悔。是即名爲眞實理懺也。言事懺者。 T2227_.61.0464c13: 極理幽深。觀用輕疏。惑障覆蔽。悉地難成。 T2227_.61.0464c14: 重運二業。助發意業。歸命聖衆。發露黒惡 T2227_.61.0464c15: 諸佛覆護。速得相應。是爲事懺也。何況身 T2227_.61.0464c16: 結滅罪之契。口唱摧惡眞言。意觀無住本 T2227_.61.0464c17: 尊。是故此經供養次第云。復當修行慈悲喜 T2227_.61.0464c18: 捨。淨住一境。應涅槃理。妄想所執。棄捨永 T2227_.61.0464c19: 除。如是懺悔。無量罪滅。無邊福増。是懺悔 T2227_.61.0464c20: 之意也 T2227_.61.0464c21: 經。我今歸命十方下至證知我等 釋曰。二 T2227_.61.0464c22: 正明懺悔諸罪也。分文爲二。初明歸命 T2227_.61.0464c23: 諸尊請證知我。次自從過去下。二正明懺 T2227_.61.0464c24: 悔。此即初也 T2227_.61.0464c25: 經。自從過去下至造諸惡業 釋曰。二正 T2227_.61.0464c26: 明懺悔也。分文爲二。初明發露先惡。次今 T2227_.61.0464c27: 對諸佛下。二正明懺悔。就初爲二。初明煩 T2227_.61.0464c28: 惱所覆造諸惡業。次或於佛法下。二明尊 T2227_.61.0464c29: 卑人處造諸罪業也。煩惱覆心久流生死者。 T2227_.61.0465a01: 是即發露過去之罪。根本及以隨煩惱等 T2227_.61.0465a02: 爲煩惱也。煩惱覆心。是過去因。久流生死。 T2227_.61.0465a03: 即過去果也。貪瞋疑覆造諸惡業者。是即發 T2227_.61.0465a04: 露現在惡業。且擧三毒。兼攝見修諸煩惱 T2227_.61.0465a05: 等。又若明三障者。貪瞋癡是煩惱障。惡者 T2227_.61.0465a06: 報障。業者業障。文意准知也 T2227_.61.0465a07: 經。或於佛法下至廣聚諸罪 釋曰。二明 T2227_.61.0465a08: 尊卑人處造諸罪業也。佛爲人天師。師嚴 T2227_.61.0465a09: 道尊重。法是諸佛師。賢聖從此生。菩薩是 T2227_.61.0465a10: 有兼濟之恩。聲聞縁覺是爲聖。人天福田。 T2227_.61.0465a11: 父母即有鞠養之恩。和尚阿闍梨及善知識 T2227_.61.0465a12: 等以爲尊處。皆有教導助開之恩。然誹謗 T2227_.61.0465a13: 三寶。陵慢師友。違恩背義。而行逆罪。天 T2227_.61.0465a14: 雖廣不覆此人。地雖厚亦不載此人。此 T2227_.61.0465a15: 人命終。直入地獄。是故慇重須懺此罪也。 T2227_.61.0465a16: 一切衆生。皆是未來諸佛。過去父母師僧。皆 T2227_.61.0465a17: 應恭敬。上來尊卑。或有徳。或無徳。而於此 T2227_.61.0465a18: 等作逆罪事。又諸有情中。行無饒益事。而 T2227_.61.0465a19: 於菩薩度人門中犯三昧耶。有無徳句。該 T2227_.61.0465a20: 冠上來尊卑人處。文意可悉。於如上處者。即 T2227_.61.0465a21: 指上伴人處也。所造諸惡者。是報障也。一 T2227_.61.0465a22: 切罪業者。即業障也。此等二障。煩惱爲本。 T2227_.61.0465a23: 擧末攝本。故無煩惱。又若開罪爲煩惱 T2227_.61.0465a24: 者。三障數足。於上來處作如是罪。故云於 T2227_.61.0465a25: 如上處等也。自作教他等者。作上來罪。而 T2227_.61.0465a26: 有一雙兩雙。謂一自作。二教他作。三見作 T2227_.61.0465a27: 隨喜。於此一雙兩雙。皆具三業。普作罪業。 T2227_.61.0465a28: 故云身口意業廣聚諸罪也 T2227_.61.0465a29: 經。今對諸佛下至竝皆懺悔 釋曰。二正 T2227_.61.0465b01: 明懺悔也。銘誠心腑。名爲誠心。又契心極 T2227_.61.0465b02: 理。以爲誠心。若如是懺。累劫所作。如霜 T2227_.61.0465b03: 露滅。故云誠心懺悔所造衆罪也。所作黒 T2227_.61.0465b04: 業。其數無量。不可數知。唯有諸佛。乃能知 T2227_.61.0465b05: 之。故云如諸佛知竝皆懺悔也 T2227_.61.0465b06: 經。起至誠心下至頭頂禮已 釋曰。二明 T2227_.61.0465b07: 歸命三寶也。言至誠心等者。謂以三箇至 T2227_.61.0465b08: 誠之事歸命三寶。一者誠心。二者盡形。三 T2227_.61.0465b09: 者歸命。捨盡形身。是爲盡形。此三種事。汎 T2227_.61.0465b10: 爾難爲。若修行人。致此至誠。諸尊海會。感 T2227_.61.0465b11: 應道交。而垂救護。是故歸命三寶。必示三 T2227_.61.0465b12: 轉法輪。令諸有情得到涅槃。故名涅槃路 T2227_.61.0465b13: 也。爲除衆生苦等者。是明歸命三寶之由。 T2227_.61.0465b14: 然此文未見勸請隨喜。其旨兼在此段文 T2227_.61.0465b15: 中。何者。若爲有情歸命諸佛。必當勸請常 T2227_.61.0465b16: 住在世説法利生。故兼勸請。又佛若轉三 T2227_.61.0465b17: 種法輪。諸衆生得三世利益。必應慶彼。故 T2227_.61.0465b18: 兼隨喜也。然歸命辭。在供養法。依文可尋 T2227_.61.0465b19: 經。歡喜踊躍發菩提心 釋曰。三明發菩提 T2227_.61.0465b20: 心也。分文爲二。初勸進。次求於勝上下。二 T2227_.61.0465b21: 正明發菩提心。此即初也。此菩提心。名爲 T2227_.61.0465b22: 無上大乘種子。能與衆生甘露解脱上妙之 T2227_.61.0465b23: 果。是故勸進也 T2227_.61.0465b24: 經。求於勝上下至悉地佛果 釋曰。二正 T2227_.61.0465b25: 明發菩提心也。文爲四。初超明第四誓。 T2227_.61.0465b26: 次世間衆生下。二明第一誓。次除煩惱下。 T2227_.61.0465b27: 三明第二誓。次今起大悲下。四明第三誓。 T2227_.61.0465b28: 此即初也。令修行者開悟所期之妙果。故先 T2227_.61.0465b29: 明第四。勝於三乘菩提之果故云勝上。而 T2227_.61.0465c01: 得解脱二死之縛故云解脱。彼菩提果。未 T2227_.61.0465c02: 盡微細無明妄執。如味麁澁。今此妙果。麁 T2227_.61.0465c03: 細倶盡。無有執毒。如味甘甜。故云甘露。彼 T2227_.61.0465c04: 果名不就。是果爲成就。故云悉地佛果也」 T2227_.61.0465c05: 經。世間衆生下至令離惡趣 釋曰。二明第 T2227_.61.0465c06: 一誓。謂衆生無邊誓願度也。言世間者。即 T2227_.61.0465c07: 是分段變易二種世間也。見修二惑。感得分 T2227_.61.0465c08: 段果報之苦。無明細惑。招得變易微細之苦。 T2227_.61.0465c09: 故云無量諸苦也。然彼變易。雖非惡趣。而 T2227_.61.0465c10: 比常寂名爲惡趣。故擧二土以爲誓境也。 T2227_.61.0465c11: 經。除諸煩惱下至種種翦迫 釋曰。三明 T2227_.61.0465c12: 第二誓。謂煩惱無邊誓願斷也。感二死惑。 T2227_.61.0465c13: 是爲煩惱。除斷其因。即脱其果。故云令得 T2227_.61.0465c14: 解脱等。雖云脱果。意在除斷召果之因。故 T2227_.61.0465c15: 爲第二誓也。翦字。子踐反。斷也削也盡也。 T2227_.61.0465c16: 猶殺也。割截也 T2227_.61.0465c17: 經。今起大悲下至我爲除滅 釋曰。四明 T2227_.61.0465c18: 第三誓。謂法門無盡誓願知也。爲諸衆生樂 T2227_.61.0465c19: 欲不同。諸佛菩薩法藥無盡。或作歸依。或 T2227_.61.0465c20: 爲歸主。或作導師。或作無畏。或與安樂。或 T2227_.61.0465c21: 爲除滅。然衆生病無量。其藥何限之。今蔽 T2227_.61.0465c22: 度相對。且示其端耳。布施治貪弊。言苦衆 T2227_.61.0465c23: 生者。即是慳貪所致貧窮困苦也。若行布 T2227_.61.0465c24: 施。爲諸衆生大依止處。故云爲苦衆生而作 T2227_.61.0465c25: 歸依也。若犯禁戒。流雜六道。無有歸主。 T2227_.61.0465c26: 若全戒浮嚢。佛果尚不難。何況人天果。是 T2227_.61.0465c27: 即擧即善果之主。故梵網云。微塵菩薩衆。 T2227_.61.0465c28: 由是成正覺。若説行之者。亦得稱主。故 T2227_.61.0465c29: 云無主衆生爲作歸主也。若恣瞋毒。傾蕩 T2227_.61.0466a01: 無遺。經云瞋障百千法門。故云失路衆生。 T2227_.61.0466a02: 爲説忍道。銷滅瞋障。故云爲作導師也。若 T2227_.61.0466a03: 懈怠者。放逸猗臥。忘失本心。不生善法。終 T2227_.61.0466a04: 墮惡道。不免怖畏。故云怖畏衆生。若修精 T2227_.61.0466a05: 進。一切善法。滋茂増長。乃至獲得如來無畏 T2227_.61.0466a06: 之地。故經云精進故得三菩提。故云爲作 T2227_.61.0466a07: 無畏也。次言苦惱者。謂散亂苦。故金光明 T2227_.61.0466a08: 云。心輕磣。難爲除此弊。演説世禪及出 T2227_.61.0466a09: 世禪。令彼獲得禪定之樂。故云苦惱衆生 T2227_.61.0466a10: 爲得安樂。故法花云悉與諸佛禪定解脱等 T2227_.61.0466a11: 娯樂之具者。即此義也。言衆生煩惱者。即 T2227_.61.0466a12: 癡煩惱。智慧能滅。故云衆生煩惱我爲除滅 T2227_.61.0466a13: 也 T2227_.61.0466a14: 經。我從過現下至速成佛道 釋曰。四明 T2227_.61.0466a15: 迴向也。分文爲二。初明迴向。次悲念衆生 T2227_.61.0466a16: 下。二明修四無量等令上來事廣大清淨。 T2227_.61.0466a17: 此即初也。言迴向者。是迴衆善向大菩提。 T2227_.61.0466a18: 謂衆生無善。我以善施衆生已。正迴向菩 T2227_.61.0466a19: 提也。從過現未來者。是明修諸善業時也。 T2227_.61.0466a20: 修諸善業者。總擧所修。言六波羅蜜者。別 T2227_.61.0466a21: 擧善名。從此以外。稱爲一切。以如是等三 T2227_.61.0466a22: 世善業迴向法界諸有情等。故云盡以迴向 T2227_.61.0466a23: 等也。歸於正路。謂無上因。同昇妙果。謂無 T2227_.61.0466a24: 上果。此迴向善。非令有情但受世樂。同共 T2227_.61.0466a25: 令得無上涅槃因果之樂。故云歸依正路 T2227_.61.0466a26: 等也。乃至菩提等者。復願依此善根。不失 T2227_.61.0466a27: 菩提心。故三摩地禮懺文。云懺悔隨喜勸請 T2227_.61.0466a28: 福。願我不失菩提心也 T2227_.61.0466a29: 經。悲念衆生下至不應我執 釋曰。二明 T2227_.61.0466b01: 修四無量等令上來事廣大清淨也。悲念 T2227_.61.0466b02: 衆生者。是悲無量也。起大慈心者。是慈無 T2227_.61.0466b03: 量也。彼有衆苦何時除滅者。是即前二慈悲 T2227_.61.0466b04: 之境也。喜捨無量。慈悲兼之。照悲無量。 T2227_.61.0466b05: 縁衆生苦。深起愍僞。欲拔其苦。縁此心 T2227_.61.0466b06: 入定。與悲想應。慈者。想衆生得樂。縁此 T2227_.61.0466b07: 心入與慈定相應。喜心者。想衆生得樂。生 T2227_.61.0466b08: 大歡喜。縁此心入與喜定相應。捨心者。捨 T2227_.61.0466b09: 愛僧想。住平等觀。縁此心入與捨定相應。 T2227_.61.0466b10: 此四通名無量心者。從境得名。以所縁衆 T2227_.61.0466b11: 生無量故。能縁之心亦隨境無量。故悉受 T2227_.61.0466b12: 無量心名也。爲淨心故常持六念者。是明 T2227_.61.0466b13: 持六念法。能除世間一切障難増長功徳 T2227_.61.0466b14: 也。一者念佛。謂念佛陀。神徳無量故。二者 T2227_.61.0466b15: 念法。謂念佛法巧妙。得今世後世果。無熱 T2227_.61.0466b16: 惱。不待時能到善處。通達無闕也。三者念 T2227_.61.0466b17: 僧。是佛弟子衆。具足五分法身。是中有四 T2227_.61.0466b18: 雙八輩三乘得果。應受供養禮拜事。世間無 T2227_.61.0466b19: 上福田也。四者念戒。謂念戒是能遮諸惡安 T2227_.61.0466b20: 隱住處。是中戒有三種。所謂律儀能除身口 T2227_.61.0466b21: 諸惡。定共能遮煩惱惡覺。道共能破無明。 T2227_.61.0466b22: 得慧解脱也。五者念捨。謂有二種捨。一者 T2227_.61.0466b23: 捨施捨。二者捨煩惱捨。捨施能生大功徳 T2227_.61.0466b24: 也。捨煩惱捨因此得智慧。證大涅槃也。 T2227_.61.0466b25: 六者念天。謂念四天王天等。一切天衆。果報 T2227_.61.0466b26: 清淨。利安一切。通言念者。内心存憶六念 T2227_.61.0466b27: 功徳。故名爲六念。由此六念所修善法。彌 T2227_.61.0466b28: 得増廣。故須六念也。心住一境等者。即是 T2227_.61.0466b29: 心住一實境界無分別故。謂能迴向者。所迴 T2227_.61.0466c01: 向處。諸法皆是妄想和合故有。一切諸法實 T2227_.61.0466c02: 不生。故云心住一境也。而不分別生死涅 T2227_.61.0466c03: 槃故云而不散亂。亦復無有不分別執 T2227_.61.0466c04: 故。云不應我執。是故供養次第法。云應涅 T2227_.61.0466c05: 槃理妄想所執棄捨永除也 T2227_.61.0466c06: 經。又如過現下至具如上事 釋曰。五明 T2227_.61.0466c07: 發勝願也。總有六願。言如過現發願者。 T2227_.61.0466c08: 是教諸佛發四弘願也。應如發願生諸淨業 T2227_.61.0466c09: 以下。願令諸衆生具六波羅蜜。言生諸淨 T2227_.61.0466c10: 業者。是戒度也。願與衆生成就諸徳者。是 T2227_.61.0466c11: 世出世諸禪定徳也。復願過去乃至復能捨 T2227_.61.0466c12: 施者。是即施度也。増益智慧者。即智度也。 T2227_.61.0466c13: 成大忍辱者。即忍度也。常修善品者。謂精進 T2227_.61.0466c14: 度也。識宿命智者。是願令衆生獲得十八 T2227_.61.0466c15: 不共及六通也。言宿命者。不共中是智慧 T2227_.61.0466c16: 知過去世無礙。於六通中是宿命通。各擧 T2227_.61.0466c17: 其一兼知餘者也。心壞大悲者。謂願令衆 T2227_.61.0466c18: 生具四無量及大慈悲也。言大悲者。四無 T2227_.61.0466c19: 量中慈悲無量。如常所釋。更有大慈大悲。 T2227_.61.0466c20: 其名雖同四無量中。而體殊別。非可爲類。 T2227_.61.0466c21: 何者。方至極果位。得受大名。故諸佛常在 T2227_.61.0466c22: 大慈悲。住慈善根力。普薫三業。於十方界 T2227_.61.0466c23: 起普現用。而作佛事。利益一切。言大慈 T2227_.61.0466c24: 者。佛住大慈心中。以大慈善根力故。能實 T2227_.61.0466c25: 與一切衆生世間樂及出世間樂。故云慈能 T2227_.61.0466c26: 與樂。若四無量中慈。雖心念與樂。而衆生 T2227_.61.0466c27: 實未得樂。故不名大也。樂有二種與樂。一 T2227_.61.0466c28: 住大慈三昧。慈力冥薫。隨所應得樂。衆 T2227_.61.0466c29: 生各得安隱力二慈三昧力。普現三業。隨 T2227_.61.0467a01: 有應得樂。衆生見聞知者。各獲安樂。故名 T2227_.61.0467a02: 大慈。即是如意珠王身也。言大悲者。佛住 T2227_.61.0467a03: 大悲心中。以大悲善根力故。能實拔一切 T2227_.61.0467a04: 衆生世間苦。分段生死苦。及變易生死苦。故 T2227_.61.0467a05: 云悲能拔苦。前四無量中悲。唯心念拔苦。 T2227_.61.0467a06: 而衆生實未得脱苦。故不名大悲也。有二 T2227_.61.0467a07: 種拔苦意同慈中分別。但有拔苦之異故 T2227_.61.0467a08: 名大。即是藥樹王身也。次願諸生類等者。謂 T2227_.61.0467a09: 願諸生類所生之處具如上事。前各各願。今 T2227_.61.0467a10: 願忽具。以此爲異。文意可知也 T2227_.61.0467a11: 經。次應合掌下至作諸事業 釋曰。以下廣 T2227_.61.0467a12: 説法則。而有五中。第四明數珠法則也。分 T2227_.61.0467a13: 文爲五。初明先禮本部尊主。憶念明王。 T2227_.61.0467a14: 作諸事業。次先以右手下。二明淨珠法則。 T2227_.61.0467a15: 次以右手大指下。三明執持珠。次復爲護持 T2227_.61.0467a16: 下。四明護持珠。次用前珠印下。五明用珠 T2227_.61.0467a17: 印之法則。此即初也。三部各有部主明王。 T2227_.61.0467a18: 隨所作事。應禮憶念其部尊主及以明王。 T2227_.61.0467a19: 故云頂禮本部等也 T2227_.61.0467a20: 經。先以右手下至明王數珠而誦眞言 釋 T2227_.61.0467a21: 曰。二明淨珠法則也。於中爲二。初明取 T2227_.61.0467a22: 數珠之法。次佛部淨珠眞言下。二明所用眞 T2227_.61.0467a23: 言。此即初也。然此淨珠法則。是即穿珠孔 T2227_.61.0467a24: 時式也
T2227_.61.0467a27: 言。各以此三部淨珠眞言。隨其本部眞言。 T2227_.61.0467a28: 用穿珠孔。一一珠顆。持誦七遍。乃至穿繼畢 T2227_.61.0467a29: 已。是其式也 T2227_.61.0467b01: 經。以右手大指下至捻數珠印 釋曰。三明 T2227_.61.0467b02: 執持珠也。分文爲二。初明執持珠。次菩 T2227_.61.0467b03: 提子珠下。二明簡擇數珠。此即初也。三部 T2227_.61.0467b04: 各有把珠之法。今是且明通用之印。搯字。 T2227_.61.0467b05: 土刀反。捾也。捾援也。援引也。取也 T2227_.61.0467b06: 經。菩提子珠下至應當執持 釋曰。二明 T2227_.61.0467b07: 簡擇數珠。分文爲二。初明三部本分數珠。 T2227_.61.0467b08: 次或用木槵子下。二明泛引數珠隨色類 T2227_.61.0467b09: 簡撰之。此即初也。然念珠經云。珠表菩薩 T2227_.61.0467b10: 之勝果。於中間滿爲斷漏。繩線貫串表觀 T2227_.61.0467b11: 音。母珠以表無量壽。乃至云。金剛子珠倶胝 T2227_.61.0467b12: 福。蓮子念珠千倶胝。菩提子珠無數福。念 T2227_.61.0467b13: 珠分別有四種。上品・最勝・及中・下。一千八 T2227_.61.0467b14: 十以爲上。一百八珠爲最勝。五十四珠以 T2227_.61.0467b15: 爲中。二十七珠爲下類。設安頂髻。或挂耳。 T2227_.61.0467b16: 或安頚上。及安臂。所説言論成念誦。以此 T2227_.61.0467b17: 念誦淨三業。由安頂髻淨無間。由帶頚 T2227_.61.0467b18: 上淨四重。手持臂上除衆罪。能令行人 T2227_.61.0467b19: 速清淨。若修眞言陀羅尼。念諸如來菩薩 T2227_.61.0467b20: 名。當獲無量勝功徳所求勝願皆成就。是 T2227_.61.0467b21: 故今文云一切念誦應當執持也 T2227_.61.0467b22: 經。或用木槵子下至速得成就 釋曰。二
T2227_.61.0467b25: 觀音部爲數珠。以嚕捺囉叉子金剛部爲 T2227_.61.0467b26: 數珠。又説。取活兒子・蓮花子・嚕捺囉叉子・ T2227_.61.0467b27: 商佉及石・木槵・金・銀・鐵・鉛・錫・熟銅・琉璃。 T2227_.61.0467b28: 隨取其一數過百量而作數珠。以右手 T2227_.61.0467b29: 執。心不散亂。眞言誦畢。一時當孤。勿令 T2227_.61.0467c01: 前後。文意隨宜。應取用耳
T2227_.61.0467c04: 中。名爲成就數珠眞言。而彼文云。穿繼畢 T2227_.61.0467c05: 已。又更持誦眞言百遍。如前法而淨數珠。 T2227_.61.0467c06: 後以此眞言而作成就。眞言如文也 T2227_.61.0467c07: 經。用前珠印下至明王眷屬 釋曰。五明 T2227_.61.0467c08: 用珠印之法則也。毎部珠用。各各不同。故 T2227_.61.0467c09: 云用前珠印各依部中等也。餘文可悉。故 T2227_.61.0467c10: 不繁記。明王必有眷屬之衆。故云明王眷 T2227_.61.0467c11: 屬也 T2227_.61.0467c12: 經。次應持誦眞言下至心縁別境 釋曰。此 T2227_.61.0467c13: 明念誦雜法則。而有八中。第五正明念誦 T2227_.61.0467c14: 之法則也。於中有想眞言之主傾誠不散等。 T2227_.61.0467c15: 悉如文也 T2227_.61.0467c16: 經。但諸眞言初有唵字下至及餘忿怒念誦 T2227_.61.0467c17: 釋曰。從此以下。大段第二明念誦雜法 T2227_.61.0467c18: 則。有四段中。第四明教授諸事也。然此一 T2227_.61.0467c19: 段。文廣事繁。今作十八對。消釋經文。謂 T2227_.61.0467c20: 一字旨字數對。二三品十分對。三定數定事 T2227_.61.0467c21: 對。四諫作勸作對。五怠忘勤相對。六一例 T2227_.61.0467c22: 三淨對。七備衣表鉢對。八積功添徳對。九 T2227_.61.0467c23: 無間簡擇對。十上處上時對。十一難破易破 T2227_.61.0467c24: 對。十二備供除障對。十三上感下應對。十四 T2227_.61.0467c25: 加供増念對。十五夢警現罰對。十六懺過罰 T2227_.61.0467c26: 過對。十七内服外除對。十八數減數増對。 T2227_.61.0467c27: 此即初字旨字數對也。分文爲二。初明依 T2227_.61.0467c28: 字旨作三法念誦。次三部眞言下。二明看 T2227_.61.0467c29: 字多少而滿遍數。此即初也。言唵字及嚢
T2227_.61.0468a03: 𤙖柿吒字者。是降伏義。故云應作訶毘遮嚕 T2227_.61.0468a04: 迦及忿怒念誦也。掇字。都活反。拾也 T2227_.61.0468a05: 經。三部眞言下至滿如上數 釋曰。二明 T2227_.61.0468a06: 看字多少而滿遍數也。字有十五。應誦 T2227_.61.0468a07: 十五落叉遍。字有三十二者。應誦三落 T2227_.61.0468a08: 叉。過此數者。應誦十千遍已上者。供養 T2227_.61.0468a09: 法云。其呪字從一至四。應誦滿一倶胝遍。 T2227_.61.0468a10: 從五字至十字。隨一一字數。滿十萬落叉 T2227_.61.0468a11: 遍。十五字乃至三十二字。誦滿三落叉遍。字 T2227_.61.0468a12: 數過誦一萬遍。大唐阿闍梨云。若四字眞 T2227_.61.0468a13: 言。誦滿一倶胝。若十字眞言。毎一一字滿 T2227_.61.0468a14: 十落叉。若三十二字眞言。毎字滿三落叉。 T2227_.61.0468a15: 若四十字已上眞言。毎字一萬遍。文意准知 T2227_.61.0468a16: 耳 T2227_.61.0468a17: 經。觀其部類下至乃至成就 釋曰。此即 T2227_.61.0468a18: 第二三品十分對也。分文爲二。初明觀三 T2227_.61.0468a19: 品等而作念誦。次但諸眞言下。二明持誦 T2227_.61.0468a20: 遍數。分爲十分。祈請眞言主。初亦爲二。初 T2227_.61.0468a21: 明觀三品而作誦持乃至成就。次如是初 T2227_.61.0468a22: 誦下。二明若先誦遍數不滿不得成就。初 T2227_.61.0468a23: 亦爲二。初明三個三品。次細觀部類下。二 T2227_.61.0468a24: 明細觀部類而作誦持乃至成就。此即初 T2227_.61.0468a25: 也。三個三品者。謂上中下成三品。扇底迦等 T2227_.61.0468a26: 三品。聖者謂天等三品也。前兩三品是所成 T2227_.61.0468a27: 就。後一三品是能成就。在文可知 T2227_.61.0468a28: 經。細觀部類下至乃至成就 釋曰。二明 T2227_.61.0468a29: 細觀部類而作誦持乃至成就也。三部爲 T2227_.61.0468b01: 部。三事爲類。又三部各有三事。故云部類 T2227_.61.0468b02: 也。上成就用聖者所説眞言。中成就用諸 T2227_.61.0468b03: 天所説眞言。下成就用地居天所説眞言。扇 T2227_.61.0468b04: 底迦等三亦復如是。又隨行者心之所樂即 T2227_.61.0468b05: 成三品。細尋部類應作誦持及以成就。故 T2227_.61.0468b06: 云細觀部類等。具如前諸品等所説也 T2227_.61.0468b07: 經。如是初誦下至而先念誦 釋曰。二明 T2227_.61.0468b08: 若先誦遍數不滿不得成就。若雖細觀部 T2227_.61.0468b09: 類差別作念誦等。若先念誦遍數不足。悉 T2227_.61.0468b10: 地難期。故云作勝上心而先念誦也 T2227_.61.0468b11: 經。但諸眞言下至已如先説 釋曰。二明 T2227_.61.0468b12: 持誦遍數分爲十分。祈請眞言主也。分文 T2227_.61.0468b13: 爲三。初明初祈請。次第二下。二明第二第 T2227_.61.0468b14: 三祈請。次祈請法則下。三明祈請法則。初 T2227_.61.0468b15: 亦爲二。初明結前。次明開後。此即初也 T2227_.61.0468b16: 經。誦持遍數下至然後念誦 釋曰。二明 T2227_.61.0468b17: 開後。文亦爲二。初明遍數十分應作念誦。 T2227_.61.0468b18: 次明纔滿一分而作祈請。此即初也。爲作 T2227_.61.0468b19: 祈請。預爲分數。然意且在由眞言主之肯 T2227_.61.0468b20: 不肯而取所作念誦進止也 T2227_.61.0468b21: 經。既滿祈請下至從頭作 釋曰。二明纔 T2227_.61.0468b22: 滿一分而作祈請。初度祈請悉地因縁若 T2227_.61.0468b23: 無相貌。捨前所作後從頭作也 T2227_.61.0468b24: 經。第二第三下至棄不應誦 釋曰。二明第 T2227_.61.0468b25: 二第三祈請。事旨在文。更不煩記 T2227_.61.0468b26: 經。祈請法則與召請法同 釋曰。三明祈請 T2227_.61.0468b27: 法則也。分文爲三。初明祈請法則。次祈 T2227_.61.0468b28: 請之時下。二明夢中眞言主背去。或不與 T2227_.61.0468b29: 語。更須起首。次如是再三下。三明由夢警 T2227_.61.0468c01: 界而定進止。此即初也 T2227_.61.0468c02: 經。祈請之時下至起首念誦 釋曰。二明 T2227_.61.0468c03: 夢中眞言主背去或不與語。更須起首。如 T2227_.61.0468c04: 文可知 T2227_.61.0468c05: 經。如是再三下至不久成就 釋曰。三明 T2227_.61.0468c06: 由夢警界而定進止。分文爲二。初明若 T2227_.61.0468c07: 見警界當知成就。次明若無警界不應 T2227_.61.0468c08: 誦持。此即初也 T2227_.61.0468c09: 經。若無警界下至恐與人禍 釋曰。二明 T2227_.61.0468c10: 若無警界不應誦持。如文可知 T2227_.61.0468c11: 經。初持誦時下至不應加減 釋曰。此即第 T2227_.61.0468c12: 三定數定事對也。分文爲二。初明密處誦 T2227_.61.0468c13: 持定依初日疲極遍數不應加減。次先説 T2227_.61.0468c14: 三時下。二明定時中所作事。此即初也 T2227_.61.0468c15: 經。先説三時下至造諸善業 釋曰。二明 T2227_.61.0468c16: 定時中所作事。分文爲二。初明時中所作 T2227_.61.0468c17: 之事。次若如是者下。二明如是作時法驗 T2227_.61.0468c18: 易成就。初文爲六。初明晝三時中所作事 T2227_.61.0468c19: 業。次於夜三時下。二明夜三時中所作事業。 T2227_.61.0468c20: 次若晝念誦下。三明直晝夜二時所作事。次 T2227_.61.0468c21: 多具諸藥下。四明念誦前後而作護摩。次如 T2227_.61.0468c22: 前先出下。五明無問前後恒作念誦及護 T2227_.61.0468c23: 摩事。次或於法中下。六明但作護摩。此即 T2227_.61.0468c24: 初也。在文可知 T2227_.61.0468c25: 經。於夜三時下至消息之事 釋曰。二明 T2227_.61.0468c26: 夜三昧中所作事業。分文爲二。初明夜三 T2227_.61.0468c27: 時亦同晝三時。次於夜中時下。二明於夜 T2227_.61.0468c28: 中時更有所作。此即初也。於夜三時亦同於 T2227_.61.0468c29: 上者。初後二分。全同於上。但中分間。稍有 T2227_.61.0469a01: 少異。彼加澡浴。造諸善業。今加消息之事 T2227_.61.0469a02: 故也 T2227_.61.0469a03: 經。於夜中時下至説爲勝上 釋曰。二明 T2227_.61.0469a04: 於夜中時更有所作。謂阿毘遮嚕迦法。安
T2227_.61.0469a07: 直晝夜二時所作事業。謂晝夜二時。互作念 T2227_.61.0469a08: 誦及護摩也 T2227_.61.0469a09: 經。多具諸藥下至最爲其上 釋曰。四明 T2227_.61.0469a10: 念誦前後而作護摩。如文可知也 T2227_.61.0469a11: 經。如前先出下至念誦護摩 釋曰。五明 T2227_.61.0469a12: 無問前後恒作念護摩事也。言如前先 T2227_.61.0469a13: 出所説團食者。獻食品云。若護摩時。所須之 T2227_.61.0469a14: 物。先辨置於本尊主前。若持誦人。毎欲食 T2227_.61.0469a15: 時。先出一分食。亦同置尊前。如先作護摩 T2227_.61.0469a16: 而後食者。應預作食而出置之。先設供養 T2227_.61.0469a17: 所辨食已。然後應當起首念誦。獻諸花藥 T2227_.61.0469a18: 及諸飮食。當須念之。不應廢忘。仍依本 T2227_.61.0469a19: 法。若言一時念誦。一時供養諸根藥食。若言 T2227_.61.0469a20: 二時念誦。二時供養。若言三時念誦。三時供 T2227_.61.0469a21: 養。如是依法當速成就也。言團食者。又 T2227_.61.0469a22: 彼品云。或作種種胡麻團食。或作種種白糖 T2227_.61.0469a23: 食。歡喜團食。以如是等名爲團食。具如諸 T2227_.61.0469a24: 文也 T2227_.61.0469a25: 經。或於法中下至念誦眞言 釋曰。六明 T2227_.61.0469a26: 但作護摩。雖但作護摩。非不誦眞言。故 T2227_.61.0469a27: 云亦須念誦眞言也 T2227_.61.0469a28: 經。若如是者下至法驗易成 釋曰。二明 T2227_.61.0469a29: 如是作時。法驗易成如文可知 T2227_.61.0469b01: 經。持誦之人不生瞋怒下至種種之相 釋 T2227_.61.0469b02: 曰。此即第四諫作勸作對也。分文爲二。 T2227_.61.0469b03: 初明諫不應作事。次持誦了時下。二明勸 T2227_.61.0469b04: 應作之事。此即初也。諫不應作。總有八種。 T2227_.61.0469b05: 謂一不生瞋怒。乃至第十亦不分別種種 T2227_.61.0469b06: 之相。悉如文也 T2227_.61.0469b07: 經。持誦了時下至爲授教誨 釋曰。二明 T2227_.61.0469b08: 勸應作之事也。總有五種。謂一持誦了時。 T2227_.61.0469b09: 應誦部尊主眞言。二應誦部母眞言。謂隨 T2227_.61.0469b10: 所修部而誦其部尊主部母之眞言也。三應 T2227_.61.0469b11: 無違部法。四過本數亦應無所畏。五誠 T2227_.61.0469b12: 心祈請。尋文可見 T2227_.61.0469b13: 經。正念誦時下至心搯珠 釋曰。此即第 T2227_.61.0469b14: 五怠忘勤愼對也。分文爲二。初明爲謦欬 T2227_.61.0469b15: 等忘眞言字。次將畢之時下。二明勤愼禮 T2227_.61.0469b16: 念。初亦爲二。初明爲謦欬等忘眞言字。 T2227_.61.0469b17: 作灑淨法。次明縱搯數珠有斯病至灑 T2227_.61.0469b18: 淨始念。此即初也。謦字。枯鼎反。莊子昆弟 T2227_.61.0469b19: 親戚之謦咳其側。説文謦亦欬也 T2227_.61.0469b20: 縱搯數珠下至心搯數珠 釋曰。二明縱 T2227_.61.0469b21: 搯數珠有斯病至灑淨始念。如文可知」 T2227_.61.0469b22: 將畢之時下至而作一禮 釋曰。二明勤愼 T2227_.61.0469b23: 禮念。此即初也。文亦爲二。初明申禮。次明 T2227_.61.0469b24: 安心淨慮或想眞言主。此即初也。申禮有 T2227_.61.0469b25: 三時。謂眞言一遍。將畢之時。終復始時。珠 T2227_.61.0469b26: 一匝時。然一匝時。一觀尊顏。而作一禮。更 T2227_.61.0469b27: 不煩記 T2227_.61.0469b28: 經。念誦了已下至及其尊主 釋曰。二明 T2227_.61.0469b29: 淨慮或想眞言主。悉如文也 T2227_.61.0469c01: 經。三時念誦下至不増不減 釋曰。此即第 T2227_.61.0469c02: 六一例三淨對也。分文爲二。初明誠心作 T2227_.61.0469c03: 意遍數多少皆例一類。次明三時澡浴乃至 T2227_.61.0469c04: 除去萎花。此即初也 T2227_.61.0469c05: 經。三時澡浴下至除去萎花 釋曰。二明 T2227_.61.0469c06: 三時乃至去萎花也 T2227_.61.0469c07: 經。應具三衣下至聽以薫灑 釋曰。此即第 T2227_.61.0469c08: 七備衣奉鉢對也。分文爲二。初明備衣。次 T2227_.61.0469c09: 明奉鉢。此即初也。備衣四種。謂三衣。内衣。 T2227_.61.0469c10: 睡衣。浴衣。然律教不許以香熏衣。今爲 T2227_.61.0469c11: 事勸進香薫灑淨。故云聽以薫灑也 T2227_.61.0469c12: 經。獻尊鉢器三時洗挑 釋曰。二明奉鉢 T2227_.61.0469c13: 也。挑字。他尭反。撩也。撩理也。搆取也 T2227_.61.0469c14: 經。即除萎花續置新者 釋曰。此即第八積 T2227_.61.0469c15: 功累徳對也。分文爲二。初明積功。次明累 T2227_.61.0469c16: 徳。此即初也。謂除萎花續置新者是也 T2227_.61.0469c17: 經。三時常讀下至塗曼荼羅 釋曰。二明 T2227_.61.0469c18: 累徳。謂常讀大乘。及作制多。塗曼荼羅者 T2227_.61.0469c19: 是也 T2227_.61.0469c20: 經。先誦承事下至不得間斷 釋曰。以下第 T2227_.61.0469c21: 九無間簡擇對也。文亦爲二。初明不得間 T2227_.61.0469c22: 斷。次明簡擇。此即初也 T2227_.61.0469c23: 經。若魔障著下至不應作數 釋曰。二明 T2227_.61.0469c24: 簡擇也。分文爲二。初明簡擇遍數。次縱 T2227_.61.0469c25: 欲數滿下。二明簡擇成不成也。就初又二。 T2227_.61.0469c26: 初明不應作數眞言。次攝心用行下。二明 T2227_.61.0469c27: 應爲數眞言。此即初也。文中而有七不 T2227_.61.0469c28: 應數。謂一魔障著。二病癭身心。三不精放 T2227_.61.0469c29: 逸。四身心疲勞。五違節不依。六不浴持誦。 T2227_.61.0470a01: 七不浴護摩。如是時中所誦眞言。不應作 T2227_.61.0470a02: 數也 T2227_.61.0470a03: 經。攝心用行下至依法滿數 釋曰。二明 T2227_.61.0470a04: 應記爲數眞言。亦有四個記數眞言。謂一 T2227_.61.0470a05: 攝心依法。二作護摩時。三念誦之時。四請 T2227_.61.0470a06: 召之時。於如是時所持眞言。須記滿數也 T2227_.61.0470a07: 經。縱欲數滿下至作皆不成 釋曰。二明 T2227_.61.0470a08: 成不成也。文亦爲二。初明簡擇不成。次 T2227_.61.0470a09: 若有依法下。二明簡擇成就。此即初也。事 T2227_.61.0470a10: 旨似前。今取不然作而不成。於義無妨 T2227_.61.0470a11: 經。若有依法下至無有疑也 釋曰。二明 T2227_.61.0470a12: 簡擇成就。文意可知也 T2227_.61.0470a13: 經。若於八大靈塔下至最爲勝上 釋曰。以 T2227_.61.0470a14: 下第十上處上時對也。文亦爲二。初明上 T2227_.61.0470a15: 處。次明上時。此即初也。八大塔者。如前分 T2227_.61.0470a16: 別。然此八塔。諸天衞護。故云最爲勝上。行 T2227_.61.0470a17: 菩薩行處。亦復如是。故爲上處也 T2227_.61.0470a18: 經。或於正月下至亦爲勝時 釋曰。二明 T2227_.61.0470a19: 上時。若准上文。八月・臘月・正月・二月・四月。 T2227_.61.0470a20: 此等五月白十五日。以爲上成就日時。今文 T2227_.61.0470a21: 且擧以示端耳 T2227_.61.0470a22: 經。或於師主處下至而賜成就 釋曰。以下 T2227_.61.0470a23: 第十一難破易破對。文亦爲二。初先明速成 T2227_.61.0470a24: 就相。次當知此法下。二正明難易破相。此 T2227_.61.0470a25: 即初也。於速成就有五箇事。一先經承事。 T2227_.61.0470a26: 便作念持。二眞言主指授。依彼作念持。三 T2227_.61.0470a27: 供養増加。四或當時分更加精誠。是爲速 T2227_.61.0470a28: 成就相也 T2227_.61.0470a29: 經。當知此法下至説爲堅固 釋曰。二正 T2227_.61.0470b01: 明難易破相。文亦爲二。初明易破相。次明 T2227_.61.0470b02: 難破相。此即初也。供養増加。及當時分。更 T2227_.61.0470b03: 加精進。是爲此法悉地。雖眞言主悦賜成 T2227_.61.0470b04: 就。其承事等。未圓滿故。所得悉地。不久當 T2227_.61.0470b05: 壞。是爲易破也 T2227_.61.0470b06: 經。以是義故下至説爲堅固 釋曰。二明 T2227_.61.0470b07: 難破相。其承事等。既已圓滿。所得成就以 T2227_.61.0470b08: 爲難破。故云説爲堅固也 T2227_.61.0470b09: 經。先承事時下至挿垂花枝 釋曰。以下第 T2227_.61.0470b10: 十二備供除障對。文亦爲二。初廣備供養。 T2227_.61.0470b11: 次或取閼伽下。二明潅頂除障。此即初也。 T2227_.61.0470b12: 於此備供。且有四事。一應廣供養。謂先承 T2227_.61.0470b13: 事時至誠盡力廣設供養也。二日月蝕時 T2227_.61.0470b14: 及節日等復加獻供諸神仙衆。謂供養上下 T2227_.61.0470b15: 諸尊。三前等日加諸善事業齋戒等事。言善 T2227_.61.0470b16: 事業者。謂印塔印佛等善事業也。言等事 T2227_.61.0470b17: 者。即除齋戒所餘布施持戒事也。四是日 T2227_.61.0470b18: 復加獻供本明眞言主。如文可知 T2227_.61.0470b19: 經。或取閼伽器下至能除魔障 釋曰。二 T2227_.61.0470b20: 明潅頂除障也。分文爲二。初明潅頂除障。 T2227_.61.0470b21: 次明其潅頂日加獻諸供養等。此即初也 T2227_.61.0470b22: 經。或於其日下至竝須加之 釋曰。二明 T2227_.61.0470b23: 其潅頂日加獻諸供養等中有四事。謂加 T2227_.61.0470b24: 獻諸供養。并塗曼荼羅。及以作護摩。亦加 T2227_.61.0470b25: 燃燈等也 T2227_.61.0470b26: 經。或有法中下至驗見者 釋曰。以下第十 T2227_.61.0470b27: 三上感下應對。文亦爲二。初明總標。次前 T2227_.61.0470b28: 所倀像下。二別明上感下應之相。此即初 T2227_.61.0470b29: 也 T2227_.61.0470c01: 經。前所倀像下至速得成就 釋曰。二別 T2227_.61.0470c02: 明上感下應之相。文亦爲二。初明上感之 T2227_.61.0470c03: 相。次得成就時下。二明下應之相。此即初 T2227_.61.0470c04: 也。謂前所*倀像及舍利塔等。忽然搖動。或
T2227_.61.0470c07: 下應之相也。成就相貌。且有十三。謂一身 T2227_.61.0470c08: 輕。乃至第十三於眞言主深生敬仰。在文 T2227_.61.0470c09: 可見。欽字。去金反。敬也 T2227_.61.0470c10: 經。先承事了下至及以護摩 釋曰。以下第 T2227_.61.0470c11: 十四加供増念對。文亦爲二。初明先承事了 T2227_.61.0470c12: 加供本尊及以護摩。次明先承事了次作 T2227_.61.0470c13: 悉地念誦。此即初也 T2227_.61.0470c14: 經。先承事法下至悉地念誦 釋曰。二明 T2227_.61.0470c15: 先承事了次作悉地念誦。如文可知 T2227_.61.0470c16: 經。復先求願下至不應移處 釋曰。以下第 T2227_.61.0470c17: 十五夢警現罰對。文亦爲二。初明若於夢 T2227_.61.0470c18: 中警界。不移先承事處應作悉地念誦。次 T2227_.61.0470c19: 若不依前念誦下。二明若不依前念誦應 T2227_.61.0470c20: 作治罰。初亦爲二。初明不移先處應作 T2227_.61.0470c21: 悉地念誦。次明爲有諸難若移去者。至所 T2227_.61.0470c22: 住處復作承事。然復應作悉地念誦。此即 T2227_.61.0470c23: 初也 T2227_.61.0470c24: 經。有諸難事下至悉地念誦 釋曰。二明 T2227_.61.0470c25: 爲有諸難若移去者。至所住處復作承事。 T2227_.61.0470c26: 然*復應作悉地念誦也 T2227_.61.0470c27: 經。若不依前下至先作承事 釋曰。二明 T2227_.61.0470c28: 若不依前念誦應作治罰也。文有三事。 T2227_.61.0470c29: 謂初明應作治罰。次取部尊主等者。是明 T2227_.61.0471a01: 治罰眞言也。若離此等者。謂若不能爾。還 T2227_.61.0471a02: 如前説。先作承事也 T2227_.61.0471a03: 經。正念誦時下至而念誦之 釋曰。以下第 T2227_.61.0471a04: 十六懺過罰過對。文亦爲二。初明忽然錯 T2227_.61.0471a05: 誤。誦餘眞言。誠心懺過。次忽於穢處下。二 T2227_.61.0471a06: 明若於穢處誦本眞言。應須治罰。此即初 T2227_.61.0471a07: 也。正念誦時等者。是擧錯誤。若知錯誤。即 T2227_.61.0471a08: 應懺過。故云既知等也。由放逸等者。謂懺 T2227_.61.0471a09: 過之辭。若懺過以後。即復須始念。故云復 T2227_.61.0471a10: 須從始而念誦之 T2227_.61.0471a11: 經。忽於穢處下至眞言七遍 釋曰。二明 T2227_.61.0471a12: 若於穢處誦本眞言。應須治罰也。誦部尊 T2227_.61.0471a13: 主眞言者。即是治罰所用眞言也 T2227_.61.0471a14: 經。半月半月下至眞言増力 釋曰。以下第 T2227_.61.0471a15: 十七内服外除對。文亦爲二。初明内服五 T2227_.61.0471a16: 淨。次念誦之時像現下。二明外除魔障。初亦 T2227_.61.0471a17: 爲二。初略明服五淨法。次佛部五淨眞言 T2227_.61.0471a18: 下。二廣明服五淨法。初亦爲三。初明一日 T2227_.61.0471a19: 不食應服五淨。次明眞言加持。然後服之。 T2227_.61.0471a20: 三明五淨功能。初即初也 T2227_.61.0471a21: 經。誦五淨眞言下至然後服之 釋曰。二 T2227_.61.0471a22: 明眞言加持。然後服之 T2227_.61.0471a23: 經。服此五淨下至眞言増力 釋曰。三明 T2227_.61.0471a24: 五淨功能。謂食得清淨及眞言増力也
T2227_.61.0471a27: 持所用眞言。次取黄牛乳下。二明加持五 T2227_.61.0471a28: 淨法。次後面向東下。三正明服五淨法。次 T2227_.61.0471a29: 當服之時下。四明禁忌。此即初也。中有三 T2227_.61.0471b01: 部五淨眞言。尋文可知 T2227_.61.0471b02: 經。取黄牛乳下至一百八遍 釋曰。二明 T2227_.61.0471b03: 加持五淨法也。中有三事。初五淨各別 T2227_.61.0471b04: 加持眞言一百八遍。和置一處。次復百八遍。 T2227_.61.0471b05: 以波羅捨中盛之。或乳樹葉。或閼伽器。次 T2227_.61.0471b06: 復以茅草攬誦眞言一百八遍也 T2227_.61.0471b07: 經。後面向東下至如藥升合 釋曰。三正 T2227_.61.0471b08: 明服正五淨法 T2227_.61.0471b09: 經。當服之時不應致語 釋曰。四明禁 T2227_.61.0471b10: 忌。譬如世藥服之以後。必有禁物。此亦復 T2227_.61.0471b11: 然。若語善惡。其驗難得。是故禁之 T2227_.61.0471b12: 經。念誦之時下至亦是魔作 釋曰。二明 T2227_.61.0471b13: 外除魔障。文亦爲二。初明簡擇魔事即退 T2227_.61.0471b14: 去之。次若見惡夢下。二明見惡夢相即除 T2227_.61.0471b15: 滅之。此即初也。中有三事。初先簡敵。次即 T2227_.61.0471b16: 誦部尊主等者。是即退去之法也。或出語言 T2227_.61.0471b17: 等者。是簡擇之。此亦有二。謂與本法異。及 T2227_.61.0471b18: 勸作惡事。當知皆是魔作。復用前法應除 T2227_.61.0471b19: 滅之也 T2227_.61.0471b20: 經。若見惡夢下至不可念誦 釋曰。二明 T2227_.61.0471b21: 見惡夢相即除滅之。文亦爲二。初明若 T2227_.61.0471b22: 見惡夢。即誦部母。而應滅除。次明若不先 T2227_.61.0471b23: 誦不可念誦。此即初也 T2227_.61.0471b24: 經。若不先誦下至不可念誦 釋曰。二明 T2227_.61.0471b25: 若不先誦不可念誦。如文可悉 T2227_.61.0471b26: 經。若念誦時至若増無過 釋曰。以下第十 T2227_.61.0471b27: 八數減數増對。在文可見 T2227_.61.0471b28: 經。如上所説下至不可得也 釋曰。第三 T2227_.61.0471b29: 明總結。此即大段第二念誦次第而有三中。 T2227_.61.0471c01: 第三總結也 T2227_.61.0471c02: 増威品第二十一 T2227_.61.0471c03: 増者増益。威者神威。謂異眞言截斷其威。或 T2227_.61.0471c04: 眞言損益。或被羅截。眞言不行。或被繋縛 T2227_.61.0471c05: 眞言。或異眞言遞相交雜。或眞言字缺。或眞 T2227_.61.0471c06: 言字増。如是等患。盡皆除去。而得増威。今 T2227_.61.0471c07: 此品二説此増威法。故云増威品也 T2227_.61.0471c08: 經。復次今説増益神威下至而速成就 釋 T2227_.61.0471c09: 曰。此品。大段第九。明香水浴身。加諸供養。 T2227_.61.0471c10: 重作護摩。増益神威。所持眞言。而速成就。 T2227_.61.0471c11: 即答云何試眞言也。澡浴身首。増加供物。 T2227_.61.0471c12: 重修大供。由如是等誠心試愼。所持眞言 T2227_.61.0471c13: 増益神威。故云試眞言。又防患備豫爲試 T2227_.61.0471c14: 誦。令眞言防斷威等一切惱患。而得増威 T2227_.61.0471c15: 自在之豫。又令行者警起眞言也。分文 T2227_.61.0471c16: 爲三。初明標説。次先具香水下。二正明増 T2227_.61.0471c17: 威之法。次如上次第下。三明總結。此即初 T2227_.61.0471c18: 也。謂標説増威之法。言神者。精氣幽明不 T2227_.61.0471c19: 測。謂之神也。言威者。威徳有威而可愛。 T2227_.61.0471c20: 謂之威也。謂増益眞言難思威徳也。言歡 T2227_.61.0471c21: 喜者。歡樂喜樂。樂謂作諸法則。令所奉尊 T2227_.61.0471c22: 發生歡樂。故云令使歡喜。又神威并歡喜。 T2227_.61.0471c23: 兼通眞言。及以本尊。是故云也。若増神威。 T2227_.61.0471c24: 既生歡喜。行者所求。早得成辨。故云所持 T2227_.61.0471c25: 眞言而速成就也 T2227_.61.0471c26: 經。先具香水下至加諸供養 釋曰。二正 T2227_.61.0471c27: 明増威之法。分文爲三。初正明増威法。次 T2227_.61.0471c28: 作此等法下。二明依作法則眞言増威。次 T2227_.61.0471c29: 諸護摩中下。三明重作法則。就初爲二。初 T2227_.61.0472a01: 明獻諸供養。次復作護摩下。二明作護摩。 T2227_.61.0472a02: 初文爲四。初明澡浴加供。次復取蘇摩那 T2227_.61.0472a03: 下。二明奉獻花。次獻塗香下。三明獻塗香 T2227_.61.0472a04: 燒香等。次復獻飮食下。四明獻飮食。此即 T2227_.61.0472a05: 初也。有兩箇事。謂香水澡浴及上時日加諸 T2227_.61.0472a06: 供養。言上時日者。年有好月。月有好日。是 T2227_.61.0472a07: 爲上時日。具如時分品所説也 T2227_.61.0472a08: 經。後取蘇摩下至奉獻本尊 釋曰。二明 T2227_.61.0472a09: 奉獻花。言字數多少者。謂字數若多。減其 T2227_.61.0472a10: 遍數。字數若少。増其遍數。而加持之也 T2227_.61.0472a11: 經。次獻塗香下至奇香氣者 釋曰。三明 T2227_.61.0472a12: 獻塗香燒香等也。奇香氣者。謂非常塗香 T2227_.61.0472a13: 燒香者。又復塗香燒香以外奇香氣者也 T2227_.61.0472a14: 經。復獻飮食下至沙糖及酪 釋曰。四明 T2227_.61.0472a15: 獻飮食也 T2227_.61.0472a16: 經。復作護摩下至或復三晨 釋曰。二明 T2227_.61.0472a17: 作護摩。分文爲二。初明三度護摩。次此三 T2227_.61.0472a18: 既了下。二明二度護摩。此即初也。其所供 T2227_.61.0472a19: 物。各各不同。如文可悉 T2227_.61.0472a20: 經。此三既了下至而作護摩 釋曰。二明 T2227_.61.0472a21: 二度護摩。其供物各異。意亦可見也 T2227_.61.0472a22: 經。作此等法下至而得増威 釋曰。二明 T2227_.61.0472a23: 依重作法則眞言増威也 T2227_.61.0472a24: 經。諸護摩中下至而得増威 釋曰。三明 T2227_.61.0472a25: 重作法則。文亦爲二。初明所説藥草隨取 T2227_.61.0472a26: 其一而作護摩。次復取諸香下。二明作本 T2227_.61.0472a27: 尊形而獻花香。此即初也。然諸護摩所用藥 T2227_.61.0472a28: 草。其數繁多。隨取其一而作護摩。眞言歡 T2227_.61.0472a29: 喜而得増威。是故云也。眞言是即法然道理。 T2227_.61.0472b01: 讃之不喜。毀亦不憂。何故今云眞言歡喜 T2227_.61.0472b02: 而得増威。然實如所言天然道理。不當憂 T2227_.61.0472b03: 喜。雖然違者得罪。順者獲福。而今且隨獲 T2227_.61.0472b04: 福之義。故云眞言歡喜也 T2227_.61.0472b05: 經。復取諸香下至而得増威 釋曰。二明 T2227_.61.0472b06: 作本尊形而獻花香。分文爲四。初明依 T2227_.61.0472b07: 作尊形獻供持念而得増威。二明安置尊 T2227_.61.0472b08: 形法則。三明晝夜供養。四明法事了時所 T2227_.61.0472b09: 作。此即初也 T2227_.61.0472b10: 經。作此尊形下至諸草葉 釋曰。二明安 T2227_.61.0472b11: 置尊形法則也 T2227_.61.0472b12: 經。非直晝夜亦獻之 釋曰。三明晝夜供 T2227_.61.0472b13: 養也 T2227_.61.0472b14: 經。法事了時下至送置大河 釋曰。四明 T2227_.61.0472b15: 法事了時所作也 T2227_.61.0472b16: 經。如上次第下至速賜悉地 釋曰。大段第 T2227_.61.0472b17: 三。明總結也 T2227_.61.0472b18: 蘇悉地羯羅經略疏卷第六 T2227_.61.0472b19: 元慶八年八月十三日於元慶寺寫得 T2227_.61.0472b20: 傳燈大法師位最圓 T2227_.61.0472b21: T2227_.61.0472b22: T2227_.61.0472b23: T2227_.61.0472b24: T2227_.61.0472b25: 本尊潅頂品第二十二 T2227_.61.0472b26: 令眞言主増加威徳故。作潅頂故。云本尊 T2227_.61.0472b27: 潅頂也。玉呬經云。凡蒙潅頂。諸佛菩薩及 T2227_.61.0472b28: 與諸尊。并持眞言行菩薩等。皆悉證明加被 T2227_.61.0472b29: 護念。聖觀自在及執金剛所有眞言。皆悉 T2227_.61.0472c01: 成就。一切天神不能損害皆悉恭敬。在生 T2227_.61.0472c02: 死中不墮惡趣。不生貧家及不具足。人 T2227_.61.0472c03: 所汚嫌。恒憶宿明。多饒資財。具戒端正。 T2227_.61.0472c04: 常生人天。恒遇佛世。於其菩提心不退轉。 T2227_.61.0472c05: 具大福徳。不久出生死苦海。當得無上 T2227_.61.0472c06: 菩提之果。其潅頂者。具如是等無量功徳。 T2227_.61.0472c07: 凡入曼荼羅。必有四種潅頂。一者除難。二 T2227_.61.0472c08: 者成就。三者増益己身。四者得阿闍梨位。 T2227_.61.0472c09: 今此品中所説潅頂。是即成就義。兼除難 T2227_.61.0472c10: 及以増益。義旨可知也 T2227_.61.0472c11: 經。復次先承事下至故應潅之 釋曰。此 T2227_.61.0472c12: 品第十明先承事了令眞言主増威徳故 T2227_.61.0472c13: 潅眞言主。即答云何作潅頂。分文爲三。初 T2227_.61.0472c14: 明總標。次取以金瓶下。二正明潅頂。次先 T2227_.61.0472c15: 承事者下。三明先承事潅頂。此即初也。若 T2227_.61.0472c16: 眞言主増加威徳。能令行者速成悉地。故 T2227_.61.0472c17: 須潅之。具在後文 T2227_.61.0472c18: 經。取以金瓶下至或乳樹枝 釋曰。二正 T2227_.61.0472c19: 明潅頂。文亦爲四。初明潅頂具度。次用部 T2227_.61.0472c20: 尊主下。二明正潅頂。次潅頂既了下。三明 T2227_.61.0472c21: 獻種種供具等。次如是作者下。四明本尊 T2227_.61.0472c22: 増威速得悉地。此即初也。中有四事。一所 T2227_.61.0472c23: 用瓶。謂金瓶等。二所盛物。謂香水及五寶花 T2227_.61.0472c24: 葉香與穀。塗香或末香。三新帛繋瓶。四 T2227_.61.0472c25: 挿諸樹枝也。挿字。楚洽反。刺也。嚲字。丁
T2227_.61.0472c28: 正潅頂也。分文爲二。初明潅頂。次明作 T2227_.61.0472c29: 其形像。此即初也。金剛訣云。或有五相潅 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 [行番号:有/無] [返り点:無/有] [CITE] |