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菩提場經略義釋 (No. 2230_ 圓珍撰 ) in Vol. 00 513 514 515 516 517 518 519 520 521 522 523 524 525 526 527 528 [行番号:有/無] [返り点:無/有] [CITE]
T2230_.61.0513a01: T2230_.61.0513a02: No.2230 T2230_.61.0513a03: T2230_.61.0513a04: T2230_.61.0513a05: 言菩提場所説一字頂輪王經者。總擧經 T2230_.61.0513a06: 題序品第一者。別表品名。兩文不同。且初 T2230_.61.0513a07: 經題總顯所依所説。初菩提場即教主所依 T2230_.61.0513a08: 之處。斯三世佛因圓果滿之場。所以華嚴云。 T2230_.61.0513a09: 在摩掲提國阿蘭若法菩提場中始成正覺。 T2230_.61.0513a10: 菩薩戒經云。爾時釋迦牟尼佛初坐菩提樹 T2230_.61.0513a11: 下成無上覺。初結菩薩波羅蜜提木叉。維摩 T2230_.61.0513a12: 經云。始坐佛樹力降魔。得甘露滅覺道成。 T2230_.61.0513a13: 法華經云。佛坐道場所得妙法。又云。我始 T2230_.61.0513a14: 坐道場觀樹亦經行。大日經云。我昔坐道 T2230_.61.0513a15: 場降伏於四魔。以大勤勇聲除衆生怖畏。 T2230_.61.0513a16: 又云。菩薩大名稱。初坐菩提場。降伏魔軍 T2230_.61.0513a17: 衆。諸因不可得。凡説法利物必有其處所。 T2230_.61.0513a18: 故先擧之。菩提是梵語。場即唐言也。翻梵 T2230_.61.0513a19: 爲唐應言覺。翻唐爲梵應言曼荼羅。具 T2230_.61.0513a20: 梵合云菩提曼荼羅。備唐須云覺場。然諸 T2230_.61.0513a21: 經中多言道場者。菩提亦翻道。凡於翻譯 T2230_.61.0513a22: 有敵對與會意。今言覺者是敵對翻。翻爲 T2230_.61.0513a23: 道者即會意也。是道理之道。非道路之意。 T2230_.61.0513a24: 若道路之義。梵語末佉矣。今此經唐梵共題。 T2230_.61.0513a25: 故言菩提場。具如西域記。所説已下八字。 T2230_.61.0513a26: 正擧所説眞教。言所説者。能仁大師金口 T2230_.61.0513a27: 之所宣説也。一字頂輪王經者。正是法教之 T2230_.61.0513a28: 名也。所言一字者。即輪王佛頂眞言。字無 T2230_.61.0513a29: 二三只以一字爲其心要冠統一部。故言 T2230_.61.0513b01: 一字。佛頂凡有五種七八九等。且言五種 T2230_.61.0513b02: 者。輪王佛頂。白傘蓋佛頂。光聚佛頂。高佛 T2230_.61.0513b03: 頂。勝佛頂。於此五中輪王爲主。今正擧主 T2230_.61.0513b04: 餘四自兼。故言一字頂輪王。舊譯具擧五 T2230_.61.0513b05: 種。故名五佛頂也。經者常也法也。是則貫 T2230_.61.0513b06: 義。攝機作終古之常准矣 T2230_.61.0513b07: 序品第一者。序彰説之由次。品以義類相 T2230_.61.0513b08: 從。第是不亂之嘉名。一是創題之上首也。茲 T2230_.61.0513b09: 經有十三品。此品建初故云菩提場所説一 T2230_.61.0513b10: 字頂輪王經序品第一 T2230_.61.0513b11: 言特進者朝廷文階。此准二品。試者遙授 T2230_.61.0513b12: 也。鴻臚卿者。唐有六省九寺等官。今鴻臚寺 T2230_.61.0513b13: 則掌蕃客官也。有法度處名之爲寺。卿者 T2230_.61.0513b14: 即鴻臚寺之卿也。朝廷尊重不空三藏。寄俗 T2230_.61.0513b15: 高階及以官職光揚其徳酬答法恩。三藏 T2230_.61.0513b16: 爲玄宗肅宗代宗三朝國師。徳無倫匹。如 T2230_.61.0513b17: 六卷表等 T2230_.61.0513b18: 如是已下迄于火供品都一十三品。准顯大 T2230_.61.0513b19: 乘例爲三段。初序品爲教起因縁分。次從 T2230_.61.0513b20: 示現眞言大威徳品下迄火品末偈證成兩 T2230_.61.0513b21: 足尊一十二品。爲聖教所説分。偈後二行五 T2230_.61.0513b22: 字爲依教奉行分。序分有二。從初迄于互 T2230_.61.0513b23: 不相逼惱名證信序。於是已下迄品爲發 T2230_.61.0513b24: 起序。准例諸經證信有五。或六七句。且言 T2230_.61.0513b25: 五者。一如是。即所聞法體。二我聞。即聞持 T2230_.61.0513b26: 主。三一時。即説教時。四薄伽梵住菩提樹下。 T2230_.61.0513b27: 即是所從及所處。五與大菩薩衆已下。即聞 T2230_.61.0513b28: 持伴也。事如大日住心釋及智論等諸文。凡 T2230_.61.0513b29: 眞言祕教據佛制誡。不同餘經對衆講説 T2230_.61.0513c01: 排科消文。所以興唐記大日釋不似疏體。 T2230_.61.0513c02: 凡疏體者。初總述大意。次立門解釋。後入 T2230_.61.0513c03: 文消釋。今者准興唐直爾述要文。令持念 T2230_.61.0513c04: 者會悟教宗早證佛果。不煩文義 T2230_.61.0513c05: 初如是者。此兩字爲一句。以其義理總一 T2230_.61.0513c06: 部始中終事故爲大句。不限三四五六七 T2230_.61.0513c07: 等言。約經大旨一字爲句。況兩字何非句 T2230_.61.0513c08: 乎。如者阿字本不生理。不隔心佛及以衆 T2230_.61.0513c09: 生。約位似異。約性元同。所以應言如者似 T2230_.61.0513c10: 也同也。是者理上無量妙慧。對境用觀皆 T2230_.61.0513c11: 會本體。無有少非故言是也。頂輪瑜伽云。 T2230_.61.0513c12: 知本不生故。是名奢摩他。諦觀於字體。是 T2230_.61.0513c13: 毘婆舍那。字字具定慧。一切處遍觀。言一 T2230_.61.0513c14: 字者。唯一佛乘阿字妙理爲一切教王及以 T2230_.61.0513c15: 父母等。預指經中如是總體故。置初首點 T2230_.61.0513c16: 示一部始終。故言如是。如爲奢摩他是爲
T2230_.61.0513c19: 一佛乘阿字妙理爲一字耶。答曰。文中所 T2230_.61.0513c20: 説一字眞言。雖不必阿字。而至論理體。
T2230_.61.0513c24: 解文。方合佛意 T2230_.61.0513c25: 我者海阿難之我也。佛智海水總入阿難一 T2230_.61.0513c26: 心智海。天台大師指法華能聞爲海阿難。 T2230_.61.0513c27: 義有分滿。須准彼意商量我義。況天台得 T2230_.61.0513c28: 總持。無文字樂説法。不異十地及等妙覺。 T2230_.61.0513c29: 故梁補闕云。智者大師等覺歟妙覺歟。顏魯 T2230_.61.0514a01: 公讃云。得宿命通辯無礙旋陀羅尼華三昧
T2230_.61.0514a04: 撃自取會也。佛心經云。爾時大日告阿難
T2230_.61.0514a07: 眞言經我聞偏爲金剛薩埵之我 T2230_.61.0514a08: 一時者。始自説經迄信受行。其間機應相 T2230_.61.0514a09: 冥能所道合之時。又説一佛乘聽一佛乘
T2230_.61.0514a12: 准大日釋。薄伽梵者。論師所解具有六義。 T2230_.61.0514a13: 今此宗中薄伽梵者。是能破義。如人執持利 T2230_.61.0514a14: 器多所摧伏。其本未有此名。世議觀其事 T2230_.61.0514a15: 迹。故號爲能破者。世尊亦爾。以大智明破 T2230_.61.0514a16: 一切識心無明煩惱。此等本自無生亦無相 T2230_.61.0514a17: 貎。然慧日出時暗惑自除。是故義名爲能破 T2230_.61.0514a18: 也。智度論云。婆伽名破婆名能。能破婬怒 T2230_.61.0514a19: 癡故名婆伽婆。二乘雖破三毒。亦不了了 T2230_.61.0514a20: 盡。如盛香器餘氣故在。又如草木薪火以 T2230_.61.0514a21: 力薄故灰炭不盡。如來如劫燒火一切都盡 T2230_.61.0514a22: 無烟無炭。故名婆伽婆。復次婆伽言徳。婆 T2230_.61.0514a23: 者言有。是名有徳。婆伽名名聲。婆者言有。 T2230_.61.0514a24: 是名有名聲。一切世間無有徳名聲如佛者。 T2230_.61.0514a25: 復次帝釋聲論謂女人爲薄伽。是欲求因 T2230_.61.0514a26: 縁能息煩惱義。又是所從生義。金剛頂宗即 T2230_.61.0514a27: 翻此義云。女人者即是般若佛母。無礙智見 T2230_.61.0514a28: 人皆悉從是生。其有志求因縁得與相應。 T2230_.61.0514a29: 煩惱戲論皆悉永息。非如世間欲熱雖小止 T2230_.61.0514b01: 息而實更増也。以此密教不可直宣故。 T2230_.61.0514b02: 多有如是隱語。學者當觸類思之。又薄伽 T2230_.61.0514b03: 梵者即帶有聲。如人多有資財名持資財 T2230_.61.0514b04: 者。以有金故名持金者。如來亦爾。有殊勝
T2230_.61.0514b09: 名稱義。五吉祥義。六尊貴義。龍樹阿闍梨依 T2230_.61.0514b10: 四義十七徳釋婆伽婆。言四義者。一有徳 T2230_.61.0514b11: 義。二巧分別義。三有名聲義。四能破義。言 T2230_.61.0514b12: 十七徳者。頌云。如來殺賊正遍知。明行好去 T2230_.61.0514b13: 知世間。無上調御天人師。智者無等無等等。
T2230_.61.0514b16: 録上云。菩薩爾時即起。往詣摩掲提國菩提 T2230_.61.0514b17: 樹下。舊名畢鉢羅。過去諸佛皆於此樹成 T2230_.61.0514b18: 無上道。我今亦可於此成佛。昔佛在日。此 T2230_.61.0514b19: 樹青翠。高百餘尺。今由見在摩掲提城。帝釋 T2230_.61.0514b20: 化身執細軟草。菩薩問曰。此名何草。答曰。 T2230_.61.0514b21: 吉祥。菩薩報曰。願破不吉以成吉祥。受已。 T2230_.61.0514b22: 不證菩提誓當不起。爾時大地及諸天宮 T2230_.61.0514b23: 皆悉振動。猶如風吹。魔王驚悸勸動所由。 T2230_.61.0514b24: 遂見菩薩坐菩提樹成等正覺當度衆生。 T2230_.61.0514b25: 魔至佛所勸受轉輪王位。菩薩不從。遂興 T2230_.61.0514b26: 軍衆恐動。菩薩即入勝意慈定而降伏之。 T2230_.61.0514b27: 菩提樹神喜佛成道。往父王所説偈白王。 T2230_.61.0514b28: 汝子已成佛。魔衆已退散。光明如日月。普
T2230_.61.0514c03: 行自東北遊自此山。有懷幽寂欲證正 T2230_.61.0514c04: 覺。自東北岡登以至頂。地既震動。山又傾 T2230_.61.0514c05: 搖。山神惶懼告菩薩曰。此山者非成正覺 T2230_.61.0514c06: 之福地也。若於止此入金剛定。地當震陷 T2230_.61.0514c07: 山亦傾覆。菩薩下自西南止半岸中。背 T2230_.61.0514c08: 巖面澗有大石室。菩薩即之跏趺坐焉。地 T2230_.61.0514c09: 又震動。山復傾搖。時淨居天空中唱曰。此 T2230_.61.0514c10: 非如來成正覺處。自此西南十四五里。去 T2230_.61.0514c11: 若行處不遠。有畢鉢羅樹。下有金剛座。去 T2230_.61.0514c12: 來諸佛咸於此坐而成正覺。願當就彼。菩 T2230_.61.0514c13: 薩方起室中。龍曰。斯室清勝。可以證聖。 T2230_.61.0514c14: 唯願慈悲勿有遺棄。菩薩既知非取證所。
T2230_.61.0514c17: 菩薩登山上下之迹。皆樹旌表建窣堵波。 T2230_.61.0514c18: 度量雖殊靈應莫異。或華雨空中。或光照 T2230_.61.0514c19: 幽谷。毎歳罷安居日。異方法俗登彼供養。 T2230_.61.0514c20: 信宿乃還。前正覺山西南行十四五里至菩 T2230_.61.0514c21: 提樹。周垣疊磚崇峻險固。東西長南北狹。 T2230_.61.0514c22: 周五百餘歩。奇樹名華連陰接影。細沙異草 T2230_.61.0514c23: 彌漫縁被。正門東闢對尼連禪訶。南門接大 T2230_.61.0514c24: 華池。西阨險固。北門通。大伽藍壖垣内地聖 T2230_.61.0514c25: 迹相隣。或窣堵波。或復精舍。竝贍部洲諸國 T2230_.61.0514c26: 君王大臣豪族欽承遺教建以記焉。菩提樹 T2230_.61.0514c27: 垣正中有金剛座。昔賢劫初成。與大地倶 T2230_.61.0514c28: 起。據三千大千世界之中。下極金輪上侵 T2230_.61.0514c29: 地際。金剛所成。周百餘歩。賢劫千佛坐之 T2230_.61.0515a01: 而入金剛定。故曰金剛座焉。證聖道所亦 T2230_.61.0515a02: 曰道場。大地震動獨無傾搖。是故如來將 T2230_.61.0515a03: 證正覺也。歴此四隅地皆傾動。後至此 T2230_.61.0515a04: 處安靜不傾。自入末劫正示浸微。沙土彌 T2230_.61.0515a05: 覆。無復得見。佛涅槃後。諸國君王傳聞佛 T2230_.61.0515a06: 説金剛座量。遂以兩躯觀自在菩薩像南北 T2230_.61.0515a07: 標界。東面而坐。聞諸耆舊曰。此菩薩像身 T2230_.61.0515a08: 沒不見佛法當盡。今南隅菩薩沒過胸臆 T2230_.61.0515a09: 矣。金剛座上菩提樹者即畢鉢羅之樹也。昔 T2230_.61.0515a10: 佛在世高數百尺。屡經殘伐猶高四五丈。佛 T2230_.61.0515a11: 坐其下成等正覺。因而謂之菩提樹焉。莖 T2230_.61.0515a12: 幹黄白枝葉青翠。冬夏不凋。光鮮無變。毎 T2230_.61.0515a13: 至如來涅槃之日。葉皆凋落。頃之復故。是 T2230_.61.0515a14: 日也諸國君王異方法俗數千萬衆不召而 T2230_.61.0515a15: 集。香水香乳以漑以洗。於是奏音樂列香 T2230_.61.0515a16: 華。燈炬繼日競修供養。如來寂滅之後。無 T2230_.61.0515a17: 憂王之初嗣位也。信受邪道毀佛遺迹。興 T2230_.61.0515a18: 發兵徒躬臨剪伐。根莖枝葉分寸斬截。次西 T2230_.61.0515a19: 數十歩而積聚焉。令事火婆羅門燒以祠 T2230_.61.0515a20: 天。烟焔未靜忽生兩樹。猛火之中茂葉含 T2230_.61.0515a21: 翠。因而謂之灰菩提樹。無憂王覩異悔過。 T2230_.61.0515a22: 以香乳漑餘根。泊乎將旦樹生如本。王 T2230_.61.0515a23: 見靈怪重深欣慶。躬修供養。樂以忘歸。王 T2230_.61.0515a24: 妃素信外道。密遣使人夜分之後重伐其 T2230_.61.0515a25: 樹。無憂王旦將禮敬。唯見樂株深増悲慨。 T2230_.61.0515a26: 至誠祈請。香乳漑灌。不日還生。王深敬異。 T2230_.61.0515a27: 疊石周垣。其高十餘尺。今猶見在。近設償 T2230_.61.0515a28: 迦王信受外道毀嫉佛法。壞僧伽藍伐 T2230_.61.0515a29: 菩提樹。掘至泉水不盡根抵。乃縱火焚燒。 T2230_.61.0515b01: 以甘庶汁沃之。欲其焦爛絶滅遺萠。數月
T2230_.61.0515b04: 復摧殘。生靈何覩。擧身投地哀感動物。以 T2230_.61.0515b05: 數千牛搆乳而漑。經夜樹生。其高丈餘。恐 T2230_.61.0515b06: 後剪伐周峙石垣。高二丈四尺。故今菩提樹 T2230_.61.0515b07: 隱於石壁。上出二丈餘。菩提樹東有精舍。 T2230_.61.0515b08: 高百六七十尺。下基面廣二丈餘歩。疊以青 T2230_.61.0515b09: 磚塗以石灰。層龕皆有金像。四壁鏤作奇 T2230_.61.0515b10: 製。或連珠形。或天仙像。上置金銅阿摩落迦
T2230_.61.0515b13: 玉厠錯以填之。奧室邃宇洞戸三重。外門 T2230_.61.0515b14: 左右各有龕室。左則觀自在菩薩像。右則慈 T2230_.61.0515b15: 氏菩薩像。白銀鑄成。高十餘尺。精舍故地。無 T2230_.61.0515b16: 憂王先建小精舍。後有婆羅門。更廣建焉。 T2230_.61.0515b17: 初有婆羅門。不信佛法事大自在天。傳聞 T2230_.61.0515b18: 天神在雪山中。遂與其弟往求願焉。天曰。 T2230_.61.0515b19: 凡諸願求有福方果。非汝所祈。非我能遂。 T2230_.61.0515b20: 婆羅門曰。修何福可以遂心。天曰。欲植 T2230_.61.0515b21: 善種求勝福田。菩提樹者證佛果處也。宜 T2230_.61.0515b22: 時速返往菩提樹建大精舍穿大水池興 T2230_.61.0515b23: 諸供養。所願當遂。婆羅門受天命發大信 T2230_.61.0515b24: 心。相率而返。兄建精舍。弟鑿水池。於是廣 T2230_.61.0515b25: 修供養動求心願。後皆果遂。爲王大臣。凡 T2230_.61.0515b26: 得祿賞皆入檀捨。精舍既成。招募工人欲 T2230_.61.0515b27: 圖如來初成佛像。曠以歳月無人應召。久 T2230_.61.0515b28: 之有婆羅門。來告衆曰。我善圖寫如來妙 T2230_.61.0515b29: 相。衆曰。今將造像。夫何所須曰。香泥耳。宜 T2230_.61.0515c01: 置精舍之中。竝一燈照。我入已堅閉其戸。 T2230_.61.0515c02: 六月後乃可開門。時諸僧衆皆如其命。尚 T2230_.61.0515c03: 餘四日未滿六月。衆咸駭異。開以觀之。 T2230_.61.0515c04: 見精舍内。佛像儼然結跏趺坐。右足居上。 T2230_.61.0515c05: 左手歛右手垂。東面而坐。肅然如在。座高四 T2230_.61.0515c06: 尺二寸。廣丈二尺五寸。像高丈一尺五寸。兩 T2230_.61.0515c07: 膝相去八尺八寸。兩肩六尺二寸。相好具足。 T2230_.61.0515c08: 慈顏若眞。惟右乳上塗瑩未周。即不見人。 T2230_.61.0515c09: 方驗神鑒。衆咸悲嘆。殷勤請知。有一沙門 T2230_.61.0515c10: 宿心淳質。乃感夢見往婆羅門。而告曰。我 T2230_.61.0515c11: 是慈氏菩薩。恐工人之思不測聖容。故我 T2230_.61.0515c12: 躬來圖寫佛像。垂右手者。昔如來之將證 T2230_.61.0515c13: 佛果。天魔來嬈。地神告至。其一先出助佛降 T2230_.61.0515c14: 魔。如來告曰。汝勿憂怖。吾以忍力降彼必 T2230_.61.0515c15: 矣。魔王曰。誰爲明證。如來乃垂手指地言。 T2230_.61.0515c16: 此有證。是時第二地神踊出作證。故今像手 T2230_.61.0515c17: 倣昔下垂。衆知靈鑒莫不悲感。於是乳上 T2230_.61.0515c18: 未周填厠衆寶。珠瓔寶冠奇珍交飾。設償迦 T2230_.61.0515c19: 王伐菩提樹已。欲毀此像。既覩慈顏。心 T2230_.61.0515c20: 不安忍。迴駕將反。命宰臣曰。宜除此佛 T2230_.61.0515c21: 像置大自在天形。宰臣受旨。懼而嘆曰。毀 T2230_.61.0515c22: 佛像則歴劫招殃。違王命乃喪身滅族。進 T2230_.61.0515c23: 退若此。何所宜行。乃召信心以爲役使。 T2230_.61.0515c24: 遂於像前横疊磚壁。心漸冥闇。又置明燈 T2230_.61.0515c25: 磚臂之前。畫自在天。功成報命。王聞心懼。 T2230_.61.0515c26: 擧身生皰肌膚攫裂。居未久之便喪沒矣。 T2230_.61.0515c27: 宰臣馳返毀除障壁。時經多日燈猶不滅。 T2230_.61.0515c28: 像今尚在。神工不虧。既處奧室燈炬相繼。 T2230_.61.0515c29: 欲覩慈顏莫由審察。必於晨朝持大明 T2230_.61.0516a01: 鏡引光内照。乃覩靈相。夫有見者自増悲 T2230_.61.0516a02: 感。如來以印度吠舍佉月後半八日成等正 T2230_.61.0516a03: 覺。當此三月八日也。上座部則吠舍佉月後 T2230_.61.0516a04: 半十五日成等正覺。當此三月十五日也。 T2230_.61.0516a05: 是時如來年三十矣。或曰。年三十五矣。華 T2230_.61.0516a06: 嚴經及舊譯本云在菩提場始成正覺。意 T2230_.61.0516a07: 在此矣。孔雀經云。毘鉢尸如來。無憂樹下 T2230_.61.0516a08: 坐。尸棄佛世尊。依止奔陀利。毘舍浮如來。 T2230_.61.0516a09: 住在娑羅林。拘留孫如來。尸利沙樹下。羯諾 T2230_.61.0516a10: 迦大師。烏曇跋羅樹。迦攝彼善逝。尼倶陀樹 T2230_.61.0516a11: 下。釋迦牟尼佛。聖種喬答摩。坐於菩提樹。證 T2230_.61.0516a12: 無上正覺。心地觀經第六。是阿蘭若毘婆尸 T2230_.61.0516a13: 佛。於尼倶陀樹下成道。是阿蘭若尸棄如來。 T2230_.61.0516a14: 於尸利沙樹下成道。是阿蘭若毘舍如來。阿 T2230_.61.0516a15: 尸婆多樹下成道。是阿蘭若倶留孫佛。無憂 T2230_.61.0516a16: 樹下成等正覺。是阿蘭若倶那含牟尼如來。 T2230_.61.0516a17: 優曇樹下成等正覺。是阿蘭若迦葉如來。婆 T2230_.61.0516a18: 陀樹下成等正覺。是阿蘭若釋迦如來。於畢
T2230_.61.0516a21: 華嚴第一云。其菩提樹高顯殊特。金剛爲身。 T2230_.61.0516a22: 瑠璃爲幹。衆雜妙寶以爲枝條。寶葉扶疏垂 T2230_.61.0516a23: 蔭如雲。寶華雜色分枝布影。復以摩尼而 T2230_.61.0516a24: 爲其果。含暉發焔與華間列。其樹周圓盛 T2230_.61.0516a25: 放光明。於光明中雨摩尼寶。摩尼寶内有 T2230_.61.0516a26: 諸菩薩。其衆如雲倶時出現。又以如來威 T2230_.61.0516a27: 神力故。菩提樹恒出妙音。説種種法無有 T2230_.61.0516a28: 盡極。如來所處宮殿樓閣。廣博嚴麗充滿 T2230_.61.0516a29: 十方。衆色摩尼之所集成。種種寶華以爲莊 T2230_.61.0516b01: 挍。諸莊嚴具流光如雲。從宮殿間華影成 T2230_.61.0516b02: 幢。無邊菩薩道場衆會咸集其所。以能出 T2230_.61.0516b03: 現諸佛光明不思議音魔尼寶王而爲其綱。 T2230_.61.0516b04: 如來自在神通之力所有境界。皆從中出。一 T2230_.61.0516b05: 切衆生居處屋宅。皆於此中現其影像。又 T2230_.61.0516b06: 以諸佛神力所加。一念之間悉包法界。其 T2230_.61.0516b07: 師子座高廣妙好。摩尼爲臺。蓮華爲網。清 T2230_.61.0516b08: 淨妙寶以爲其輪。衆色雜華而作瓔珞。堂榭 T2230_.61.0516b09: 樓閣階砌戸牖。凡諸物像備體莊嚴。寶樹枝 T2230_.61.0516b10: 果周迴間列。摩尼光雲互相照耀。十方諸佛 T2230_.61.0516b11: 化現珠玉。一切菩薩髻中妙寶。悉放光明而 T2230_.61.0516b12: 來瑩燭。復以諸佛威神所持。演説如來廣
T2230_.61.0516b15: 枝條。寶葉垂布猶若重雲。雜色寶華互相間 T2230_.61.0516b16: 錯。大寶摩尼以爲其果。其光遍照一切佛刹。 T2230_.61.0516b17: 種種現化施作佛事。普現大乘一字佛頂轉 T2230_.61.0516b18: 輪王呪菩薩道故教。佛神力故演出種種梵音
T2230_.61.0516b21: 天台云。若觀十二因縁生滅究竟。即三藏 T2230_.61.0516b22: 佛坐道場木樹草座。若觀十二因縁即空究 T2230_.61.0516b23: 竟。通教佛坐道場七寶樹下天衣座。若觀十 T2230_.61.0516b24: 二因縁假名究竟。別教舍那佛坐道場七寶 T2230_.61.0516b25: 座。若觀十二因縁即中究竟。是圓教毘盧遮
T2230_.61.0516b28: 見佛性得縁覺菩提。上智觀故見不了了 T2230_.61.0516b29: 得菩薩菩提。上上智觀故見佛性了了
T2230_.61.0516c03: 佛乘本不生際。經旨如是。行者留意莫等 T2230_.61.0516c04: 閑也。若論藏攝。准大乘理六波羅蜜多 T2230_.61.0516c05: 經第一。過去諸佛所説正法。我今所説八萬 T2230_.61.0516c06: 四千諸妙法蘊。調伏純熟有縁衆生。而令 T2230_.61.0516c07: 阿難陀等諸大弟子一聞於耳皆悉憶持。攝 T2230_.61.0516c08: 爲五分。一素呾纜。二毘奈耶。三阿毘達磨。 T2230_.61.0516c09: 四般若波羅蜜多。五陀羅尼門。此五種藏教 T2230_.61.0516c10: 化有情。隨所應度而爲説之。若彼有情樂 T2230_.61.0516c11: 處山林常居閑寂修靜慮者。而爲彼説 T2230_.61.0516c12: 素呾纜藏。若彼有情樂習威儀護持正法 T2230_.61.0516c13: 一味和合令得久住。而爲彼説毘奈耶藏。 T2230_.61.0516c14: 若彼有情樂説正法分別性相循環研覈 T2230_.61.0516c15: 究竟甚深。而爲彼説阿毘達磨藏。若彼有 T2230_.61.0516c16: 情樂習大乘眞實智慧離於我法執著分 T2230_.61.0516c17: 別。而爲彼説般若波羅蜜多藏若彼有情不 T2230_.61.0516c18: 能受持契經調伏對法般若。或復有情造 T2230_.61.0516c19: 諸惡業。四重八重五無間罪謗方等經一闡 T2230_.61.0516c20: 提等種種重罪。使得銷滅速疾解脱頓悟 T2230_.61.0516c21: 涅槃。而爲彼説諸陀羅尼藏。此五法藏譬 T2230_.61.0516c22: 如乳酪生蘇熟蘇及妙醍醐。契經如乳。調伏 T2230_.61.0516c23: 如酪。對法教者如彼生蘇。大乘般若猶如 T2230_.61.0516c24: 熟蘇。總持門者譬如醍醐。醍醐之味。乳酷蘇 T2230_.61.0516c25: 中微妙第一。能除諸病。令諸有情身心安 T2230_.61.0516c26: 樂。總持門者。契經等中最爲第一。能除重 T2230_.61.0516c27: 罪。令諸衆生解脱生死速證涅槃安樂法 T2230_.61.0516c28: 身。復次慈氏我滅度後令阿難陀受持所説 T2230_.61.0516c29: 素呾纜藏。其鄔波離受持所説毘奈耶藏。迦 T2230_.61.0517a01: 多衍那受持所説阿毘達磨藏。曼殊室利菩 T2230_.61.0517a02: 薩受持所説大乘般若波羅蜜多。其金剛手 T2230_.61.0517a03: 菩薩受持祕説甚深微妙諸總持門。彼經既 T2230_.61.0517a04: 説五種法藏譬乳等味。第五總持微妙法藏 T2230_.61.0517a05: 金剛手持。今此頂王甚深祕藏。始終皆是金 T2230_.61.0517a06: 剛薩埵撃場發問信受奉行。第五藏攝。更莫
T2230_.61.0517a09: 初菩薩衆。次聲聞衆。後雜類衆。且初菩薩衆 T2230_.61.0517a10: 者。佛與若干菩薩衆倶。故言與大菩薩衆 T2230_.61.0517a11: 也。然諸經中先歎徳後列名。於此經中直 T2230_.61.0517a12: 擧類即列名。論其徳行具在他經。今但略 T2230_.61.0517a13: 釋其通別名即具徳業。説經之初列同聞 T2230_.61.0517a14: 衆。爲證阿難所傳非謬。所以標徽號於前 T2230_.61.0517a15: 文。播芳名於後嗣。 T2230_.61.0517a16: 所謂以下列名有二十六大菩薩。今略釋其 T2230_.61.0517a17: 名。初金剛幢菩薩摩訶薩者。若具梵音應云
T2230_.61.0517a20: 埵。菩提名諸佛道。薩埵或名衆生或是大 T2230_.61.0517a21: 心。是人諸佛道功徳盡欲得。其心不可斷 T2230_.61.0517a22: 不可破。如金剛山。是名大心復稱讃好 T2230_.61.0517a23: 法故名薩。好法體相名爲埵。菩薩心自利 T2230_.61.0517a24: 利他故。度一切衆生故。知一切法實性故。 T2230_.61.0517a25: 行阿耨多羅三藐三菩提道故。爲一切賢聖 T2230_.61.0517a26: 之所稱讃。是故。名菩提薩埵。又云。何名 T2230_.61.0517a27: 摩訶薩埵。摩訶秦言大。薩埵名衆生。或名 T2230_.61.0517a28: 勇心。此人心能爲大事。不退不轉大勇心。 T2230_.61.0517a29: 故名爲摩訶薩埵。復有二義。一自利大智 T2230_.61.0517b01: 爲首。二利他大悲爲先。有智故上求菩提。 T2230_.61.0517b02: 有悲故下化衆生。又菩提是所求之果。薩埵 T2230_.61.0517b03: 是能求之人。求大果人名爲菩薩。又菩提 T2230_.61.0517b04: 名覺。覺通三乘。今所大運故名摩訶。威以 T2230_.61.0517b05: 肅人。徳以立己。竝非小利故置大名也。 T2230_.61.0517b06: 興唐引阿闍梨説云。具據正義。當言菩提 T2230_.61.0517b07: 索哆。此索哆者。是忍樂修行堅持不捨義也。 T2230_.61.0517b08: 然聲明有如是法。若論文字。其義雖正。音 T2230_.61.0517b09: 韻或不當者。便得取便安之。故世論師謂 T2230_.61.0517b10: 爲薩埵。傳習者隨順其辭。就瑜伽宗。薩埵 T2230_.61.0517b11: 略有三種。一者愚童薩埵。謂六道凡夫。不 T2230_.61.0517b12: 知實諦因果。心行邪道修習苦因。戀著三 T2230_.61.0517b13: 界竪執不捨。故以爲名。二者有識薩埵。即 T2230_.61.0517b14: 二乘也。纔覺知生死過患。自求出離得至 T2230_.61.0517b15: 涅槃。著保化城興滅度想。於如來功徳未 T2230_.61.0517b16: 生願樂之心。故以爲名。三者菩提薩埵。無 T2230_.61.0517b17: 上菩提出過一切臆度戲論種種過失。是一 T2230_.61.0517b18: 向純善白淨微妙不可譬類之義。即是衆生 T2230_.61.0517b19: 本性不思議心也。能忍如是成道事。願樂修 T2230_.61.0517b20: 行堅固不動。故名菩提索哆。於如是人中。 T2230_.61.0517b21: 功業最大堪能轉授一切衆生故。名爲摩 T2230_.61.0517b22: 訶薩埵。此等無央數大菩薩衆。與大牟尼倶 T2230_.61.0517b23: 在會座。然舊譯本唯列菩薩衆。無二乘等 T2230_.61.0517b24: 衆。但云與一切大衆會於妙菩提樹下。以 T2230_.61.0517b25: 佛神力周圍五百踰膳那會座而坐等。別譯 T2230_.61.0517b26: 一字佛頂經。先列苾芻衆。次列菩薩。後有 T2230_.61.0517b27: 雜衆。今文菩薩在前。次列苾芻。後有雜類。 T2230_.61.0517b28: 是翻譯異。更不煩言 T2230_.61.0517b29: 次釋別名。此諸大士名字施設。利樂有情 T2230_.61.0517c01: 其迹難測。況本地乎。但依大日義釋并諸 T2230_.61.0517c02: 經略解釋之 T2230_.61.0517c03: 金剛幢者。梵語如上。新華嚴經兜率宮中偈 T2230_.61.0517c04: 讃品云。爾時佛神力故。十方各有一大菩薩。 T2230_.61.0517c05: 一一各與萬佛刹塵數諸菩薩倶。從萬佛 T2230_.61.0517c06: 刹微塵數國土外諸世界中來詣佛所。其名
T2230_.61.0517c11: 知是東方妙寶世界無盡幢佛所從菩薩。若 T2230_.61.0517c12: 依金剛頂經。是南方福徳門四菩薩中第三 T2230_.61.0517c13: 菩薩。故彼經云。爾時婆伽梵復入寶幢大菩
T2230_.61.0517c16: 幢。金剛幢灌頂時。彼金剛幢菩薩摩訶薩。以 T2230_.61.0517c17: 金剛幢安立一切如來於檀波羅蜜説此嗢 T2230_.61.0517c18: 陀南。此是一切佛能滿諸意欲。名思惟寶幢。 T2230_.61.0517c19: 是檀度理趣。總持釋云。此寶幢三昧耶。是一 T2230_.61.0517c20: 切如來大滿願義。如來入此三昧耶者。爲 T2230_.61.0517c21: 此菩薩授滿願幢故。如如意珠在寶幢上 T2230_.61.0517c22: 雨一切寶滿人所求。此三昧耶亦復如是。
T2230_.61.0517c25: 能滿一切衆生心中願故。雖菩薩行恒沙塵 T2230_.61.0517c26: 數。而不出於六度四攝等。如是法門。施爲 T2230_.61.0517c27: 第一。故此經中列諸大士。以此菩薩最爲 T2230_.61.0517c28: 初首。其義可見
T2230_.61.0518a02: 帝云世。濕嚩囉云自在。法華等云觀世音。 T2230_.61.0518a03: 是翻譯異。悲華經云。若有衆生受苦。稱我 T2230_.61.0518a04: 名者念我者。爲我天耳天眼所見聞不得 T2230_.61.0518a05: 免苦。不取正覺。寶藏佛云。汝觀一切衆 T2230_.61.0518a06: 生生大悲心。今當字汝爲觀世音。普門 T2230_.61.0518a07: 品云。有如是自在神力遊於娑婆世界。又 T2230_.61.0518a08: 云。聞是觀世音菩薩品自在之業等。故法華 T2230_.61.0518a09: 文雖云觀世音。亦有自在之言。理趣釋云。 T2230_.61.0518a10: 觀自在菩薩者。在毘盧遮那後月輪。表一切 T2230_.61.0518a11: 如來大悲隨縁六趣。拔濟一切有情生死雜 T2230_.61.0518a12: 染苦惱。速證清淨三摩地。不著生死不證 T2230_.61.0518a13: 涅槃。皆由觀自在菩薩金剛法現證。金剛頂 T2230_.61.0518a14: 中。西方智慧門四菩薩中第一菩薩。於五部 T2230_.61.0518a15: 中即法部攝。亦名蓮華部。故彼經云。爾時
T2230_.61.0518a18: 轉輪王。授與一切如來法身灌頂灌於雙手。 T2230_.61.0518a19: 則一切如來以金剛名號金剛眼。金剛眼灌 T2230_.61.0518a20: 頂時。金剛眼菩薩摩訶薩。則彼金剛蓮華如 T2230_.61.0518a21: 開敷蓮華勢觀察貪染清淨無染著自性。觀 T2230_.61.0518a22: 已説此嗢陀南。此是一切佛。覺悟欲眞實。 T2230_.61.0518a23: 授與我手掌。法安立於法釋云。觀自在菩 T2230_.61.0518a24: 薩者是法智印主。内證金剛法清淨無染智。 T2230_.61.0518a25: 外觀一切衆生三業。淨除五欲無礙自在。 T2230_.61.0518a26: 故云觀自在大菩薩。乃至金剛眼者。若不 T2230_.61.0518a27: 了達煩惱本際。如盲瞽闇。今此菩薩覺悟 T2230_.61.0518a28: 惑障本性清淨。喩如有目日光明仰贍大
T2230_.61.0518b02: 無見者。破無明暗得智慧明。無障無礙獲
T2230_.61.0518b05: 觀自在亦名悲者。以大悲爲體故名爲悲 T2230_.61.0518b06: 者。如鑄眞金爲人。以其自體純是金故名 T2230_.61.0518b07: 爲金人。今此菩薩非體亦爾。故經亦名悲生 T2230_.61.0518b08: 眼也。金剛頂經名金剛眼意亦同矣。故胎 T2230_.61.0518b09: 藏會即八葉中西北之位。於三部中蓮華部 T2230_.61.0518b10: 主。手持開敷妙蓮華故亦名爲蓮華手。例 T2230_.61.0518b11: 如執金剛杵故名金剛手。在釋迦院左邊 T2230_.61.0518b12: 侍者。法華普門示現之言可以明矣。前解 T2230_.61.0518b13: 福徳門大士畢。今釋智慧門大薩埵。可謂 T2230_.61.0518b14: 福徳智慧二種莊嚴莊嚴法身。如鳥二翼 T2230_.61.0518b15: 似車雙輪。故法華云。定慧力莊嚴。以此度 T2230_.61.0518b16: 衆生。蓋是福慧一雙耳 T2230_.61.0518b17: 第三得大勢至者。思益云。我投足處。振動 T2230_.61.0518b18: 三千大千世界及魔宮殿。故名大勢至。悲華 T2230_.61.0518b19: 云。願我世界如觀世音等無有異。寶藏佛 T2230_.61.0518b20: 言。由汝願取大千世界故。今當字汝爲 T2230_.61.0518b21: 大勢至。依大日經。是蓮華部眷屬。蓮華三昧 T2230_.61.0518b22: 同於涅槃。第一堅固不可動轉。此即如來 T2230_.61.0518b23: 大勢之位。今此菩薩持未開敷蓮令不退 T2230_.61.0518b24: 失。要當同得如是大位。故名得大勢也 T2230_.61.0518b25: 第四金剛手祕密主。准義釋。梵音伐折羅 T2230_.61.0518b26: 播尼。即是金剛手掌。舊云執金剛。亦言持 T2230_.61.0518b27: 金剛。梵云伐折羅陀羅。此伐折羅即是金剛 T2230_.61.0518b28: 杵。陀羅是執持義。掌持金剛與手執義同。 T2230_.61.0518b29: 西方謂夜叉爲祕密。以其身口意速疾隱 T2230_.61.0518c01: 祕難可了知故。舊翻或云密迹。若淺略明 T2230_.61.0518c02: 義。祕密主即是夜叉王也。執金剛杵常侍 T2230_.61.0518c03: 衞佛。故曰金剛手。然是中深義言夜叉者。 T2230_.61.0518c04: 即是如來身語意密唯佛與佛乃能知之。乃 T2230_.61.0518c05: 至彌勒菩薩等猶於如是祕密神通力所 T2230_.61.0518c06: 不及。祕中最祕。所謂心密之主。故曰祕密 T2230_.61.0518c07: 主。能持此印故云執金剛也。然此菩薩於 T2230_.61.0518c08: 三部中金剛部主。蘇悉地經爲説教主。於 T2230_.61.0518c09: 大日及此經即爲對場。始終發問。世尊應 T2230_.61.0518c10: 請對告説法利益衆生。如扣洪鍾出大音 T2230_.61.0518c11: 聲。亦如槌砧互爲成器 T2230_.61.0518c12: 第五寂靜慧者。大日經名安住慧。寂靜安住 T2230_.61.0518c13: 中只是一意。謂安住不動如須彌山不爲四 T2230_.61.0518c14: 方風之所動。是奢魔他即名爲止。是寂靜 T2230_.61.0518c15: 義。慧者譬如靜室以然明燈所見了了。是 T2230_.61.0518c16: 毘婆舍那即名爲觀。此則慧義。今此菩薩定 T2230_.61.0518c17: 慧兼具以表其名。故法華云。又見佛子定慧 T2230_.61.0518c18: 具足爲衆説法。即此義也。又寂靜慧者即是 T2230_.61.0518c19: 中道實相之慧。此菩薩能得中道實慧不 T2230_.61.0518c20: 爲空有二邊所動。令諸衆生同入此道。故 T2230_.61.0518c21: 以爲名 T2230_.61.0518c22: 第六金剛慧者。別本云金剛勝意。依總持釋。 T2230_.61.0518c23: 言金剛者。是堅固利用二義。即喩名也。利用 T2230_.61.0518c24: 以喩如來智用摧破惑障顯證極理。即此極 T2230_.61.0518c25: 理具摧破用故云利用義。智用自體無有 T2230_.61.0518c26: 滅壞爲堅固義。又世間金剛有三種義。一不 T2230_.61.0518c27: 可壞。二寶中之寶。三戰具中勝。即顯極理具
T2230_.61.0519a01: 之。以此如金剛智慧能破自他煩惱所知 T2230_.61.0519a02: 等障。故以爲名 T2230_.61.0519a03: 第七堅固慧者。別譯名堅固意。大日亦名堅 T2230_.61.0519a04: 固意。即是地藏菩薩金剛不可壞行境界三 T2230_.61.0519a05: 昧中法門眷屬。以淨菩提心印其性常堅固 T2230_.61.0519a06: 故。正是彼三昧之體。意之與慧譯人不同。 T2230_.61.0519a07: 與前金剛慧菩薩其義大同 T2230_.61.0519a08: 第八虚空無垢者。與大日同。即是虚空藏菩 T2230_.61.0519a09: 薩清淨境界三昧中法門眷屬也。淨菩提心 T2230_.61.0519a10: 以不可得故如虚空遠離諸相清淨無垢 T2230_.61.0519a11: 遍一切處。自在旋轉如風行空中無所罣 T2230_.61.0519a12: 礙。故以爲名 T2230_.61.0519a13: 第九無垢慧者。別譯名離垢意。大日名虚空 T2230_.61.0519a14: 慧。於菩提心一切諸垢本不生故。名爲自 T2230_.61.0519a15: 然清淨慧光。猶如秋天萬像證霽纖塵不動 T2230_.61.0519a16: 時。滿月照空無所不遍。故以爲名 T2230_.61.0519a17: 第十普賢者。諸經亦同。大論觀經同名遍吉。 T2230_.61.0519a18: 今稱普賢。皆是漢語。梵音邲輪陀。亦云 T2230_.61.0519a19: 三曼多跋陀羅。此云普賢。悲華云。我誓於 T2230_.61.0519a20: 穢惡世界行菩薩道使得嚴淨。我行要當 T2230_.61.0519a21: 勝諸菩薩。寶藏佛言。以是因縁今改汝字
T2230_.61.0519a24: 意。悉皆平等遍一切處。純一妙善備具衆徳。 T2230_.61.0519a25: 故以爲名。金剛頂中。即是東方菩提心門四 T2230_.61.0519a26: 大菩薩第一薩埵。即金剛部主。具如彼經及 T2230_.61.0519a27: 以疏説 T2230_.61.0519a28: 第十一無盡慧者。別譯名無盡意。與法華 T2230_.61.0519a29: 同。疏云。無盡意者。大品明空則無盡。大集 T2230_.61.0519b01: 明八十無盡門。淨名云。夫無盡者。非盡非 T2230_.61.0519b02: 無盡故名無盡。總三經用三觀三智釋無
T2230_.61.0519b05: 無異 T2230_.61.0519b06: 第十二虚空庫者。別本云虚空勝藏。理趣釋 T2230_.61.0519b07: 云。虚空庫菩薩者在西北隅。表一切如來廣 T2230_.61.0519b08: 大供養儀。由修眞言行菩薩修得虚空庫菩 T2230_.61.0519b09: 薩瑜伽三摩地。於一念頃身生盡虚空遍法 T2230_.61.0519b10: 界一一佛前。於大衆會以種種雲海供養 T2230_.61.0519b11: 奉獻如來。便從一切佛聞説妙法。速滿福 T2230_.61.0519b12: 徳智慧資糧。以虚空。爲庫藏。隨縁諸趣拯 T2230_.61.0519b13: 濟利樂諸有情。漸引致無上菩提以爲巧 T2230_.61.0519b14: 便 T2230_.61.0519b15: 第十三超三界者。法華云越三界。超之與越 T2230_.61.0519b16: 其義不異。蓋是已發淨菩提心超於分段 T2230_.61.0519b17: 變易二種三界。而具悲智利益有情。故法 T2230_.61.0519b18: 華云。不如三界見於三界等。但彼釋究竟 T2230_.61.0519b19: 佛智。此則解分證菩薩。滿分異其旨稍同 T2230_.61.0519b20: 第十四持無能勝者。別本云無勝持。准大日 T2230_.61.0519b21: 釋。是則釋迦眷屬之中忿怒明王。無能勝者 T2230_.61.0519b22: 是不可破壞義。謂於一切世界種種隨類法 T2230_.61.0519b23: 門中。遍摧諸障調伏衆生。能持如來難勝 T2230_.61.0519b24: 智印。是故名爲持無能勝。廣大威猛無能制 T2230_.61.0519b25: 伏。以此勢力利益衆生。然諸菩薩爲衆生 T2230_.61.0519b26: 故現種種身。或慈悲形。或忿怒形。故法華 T2230_.61.0519b27: 云。以種種形遊諸國土度脱衆生。即下文 T2230_.61.0519b28: 中有是明王。至彼當説 T2230_.61.0519b29: 第十五持世間。淨名云持世。別本云治世 T2230_.61.0519c01: 間。持之與治是同音字。言持世者。領憶不 T2230_.61.0519c02: 忘名之爲持。世以隔別爲義。實相眞心 T2230_.61.0519c03: 領憶諸法無有遺忘。故名持世。持義多途。 T2230_.61.0519c04: 略有五種。一遮持。二部持。三聞持。四住持。 T2230_.61.0519c05: 五任持。大小二乘顯祕兩門皆有五義。今約 T2230_.61.0519c06: 大乘明此五義。一遮持者。此菩薩得實相 T2230_.61.0519c07: 眞明。能遮法界煩惱生死苦報。二總持者。一 T2230_.61.0519c08: 切萬行自利利他功徳如完器盛水無有漏 T2230_.61.0519c09: 失。三聞持者。十方諸佛説法乃至十界所有 T2230_.61.0519c10: 言辭。一聞便憶。如雲持雨不令忘失。四住 T2230_.61.0519c11: 持者。住持十方諸佛法門興隆不絶。五任 T2230_.61.0519c12: 持者。無縁大慈荷負一切保任不捨。今此 T2230_.61.0519c13: 菩薩從初發心乃至等覺。偏圓權實悉皆領 T2230_.61.0519c14: 持。以別不己而利有情。若深祕者。菩提心 T2230_.61.0519c15: 體本性清淨。譬如蓮華在卑濕泥不染塵 T2230_.61.0519c16: 垢。此菩薩亦如是。能於三種世間作利益 T2230_.61.0519c17: 事。而不著世間欲染。自他共住祕密藏中。 T2230_.61.0519c18: 故法華云。一切世間治生産業。皆與實相 T2230_.61.0519c19: 不相違背。涅槃云。願一切衆生安祕密藏 T2230_.61.0519c20: 中。我亦不久自住其中。華嚴云。願一切衆 T2230_.61.0519c21: 生得三種世間最殊勝座廣大善根之所嚴
T2230_.61.0519c24: 智印攝治世間。能令一切得至阿字本不 T2230_.61.0519c25: 生際。故以爲名 T2230_.61.0519c26: 第十六天冠者。天是第一義天。天然不動之 T2230_.61.0519c27: 妙理。究竟法身之體性。即冠戴之義。一切如 T2230_.61.0519c28: 來授法王職位之時。以如來五智寶冠冠 T2230_.61.0519c29: 法王子之頂。以自性清淨法水灌其頂上。 T2230_.61.0520a01: 然後以佛國寶悉皆付之。是菩薩戴此冠 T2230_.61.0520a02: 故。理趣云。已得一切如來灌頂寶冠等。金 T2230_.61.0520a03: 剛頂經亦有此文。但彼等經歎婆伽梵徳。菩 T2230_.61.0520a04: 薩位中亦有灌頂之位。所謂十住第十灌頂 T2230_.61.0520a05: 住。須引華嚴廣説 T2230_.61.0520a06: 第十七文殊師利童眞言。別本云曼殊室利 T2230_.61.0520a07: 童子。餘經亦言曼殊室利。又云滿殊尸利・ T2230_.61.0520a08: 曼蘇室利・曼蘇瞿衫等。竝皆梵語。唐言妙吉 T2230_.61.0520a09: 祥。即南天竺梵徳婆羅門之愛子。生時有十 T2230_.61.0520a10: 種吉祥事。一光明滿室。二甘露垂軒。三地 T2230_.61.0520a11: 誦七珍。四神開伏藏。五鶏生鳳子。六猪胤 T2230_.61.0520a12: 龍肫。七馬産麒麟。八牛生白宅。九倉變金 T2230_.61.0520a13: 粟。十象具六牙。具此十般殊勝事。是故爲 T2230_.61.0520a14: 妙吉祥。大日釋云。妙謂佛無上慧猶如醍醐 T2230_.61.0520a15: 純淨第一。吉即是具衆徳義。或云妙徳及 T2230_.61.0520a16: 濡首并溥首。亦云妙音。如下末法成就品 T2230_.61.0520a17: 也。言以大慈悲力故。演妙法音令一切 T2230_.61.0520a18: 聞。故涅槃云。了了見佛性猶如妙徳等。思 T2230_.61.0520a19: 益云。雖説諸法。而不起法相。不起非法 T2230_.61.0520a20: 相。故名妙徳。悲華云。願我行菩薩道。所化 T2230_.61.0520a21: 衆生皆於十方先成正覺。令我天眼悉皆 T2230_.61.0520a22: 見之。我之國土皆一生菩薩。悉令從我勸 T2230_.61.0520a23: 發道心。我行菩薩道無有齊限。寶藏佛言。 T2230_.61.0520a24: 汝作功徳甚深。願取妙土。今故號汝 T2230_.61.0520a25: 名文殊師利。在北方歡喜世界作佛。號歡 T2230_.61.0520a26: 喜藏摩尼寶積佛。今猶現在。聞名滅四重 T2230_.61.0520a27: 罪。爲菩薩像影嚮釋迦耳。童眞者。別本 T2230_.61.0520a28: 及華嚴竝云童子。其義不異。故義釋又云。 T2230_.61.0520a29: 此菩薩通達如來甚深般若。唯是佛佛自證。 T2230_.61.0520b01: 不可授與人。若離加持方便。則一切有心 T2230_.61.0520b02: 量者所不能及。是故以嬰兒行反示童子 T2230_.61.0520b03: 之身。演説人法無我蠲除戲論之法。此是 T2230_.61.0520b04: 有迹之處。非是究竟不行處。然此祕密加 T2230_.61.0520b05: 持故令修道者藉此言詮得悟文表之旨。 T2230_.61.0520b06: 若不開如是方便。則衆生處處生著。不知 T2230_.61.0520b07: 佛慧之深也。復次如上所説諸三昧。一一 T2230_.61.0520b08: 皆通一切法界門。今此菩薩所住佛加持三 T2230_.61.0520b09: 昧亦復如是。雖則無盡莊嚴遍滿法界。猶 T2230_.61.0520b10: 是如來返示童眞之迹。俯逮群生欲令 T2230_.61.0520b11: 寄此舟航存乎捨筏。不可執行處爲證 T2230_.61.0520b12: 處。持瓦礫爲明珠也。於十住中有童眞
T2230_.61.0520b15: 者是瑜伽淨月義。一切世間以月能息除熱 T2230_.61.0520b16: 惱施清涼樂故謂之甘露。又於諸星中月 T2230_.61.0520b17: 光最勝。此菩薩亦爾。一切聲聞縁覺偏教菩 T2230_.61.0520b18: 薩。智光下劣如瑩星光。圓教菩薩慧光遍照 T2230_.61.0520b19: 能除一切衆生三毒熱惱。猶如滿月能照暗 T2230_.61.0520b20: 夜令人清涼。故法華云。如衆星之中月天 T2230_.61.0520b21: 子最爲第一等。又大品百八三昧中有妙月 T2230_.61.0520b22: 三昧。智論釋曰。如月滿清淨無諸翳障能 T2230_.61.0520b23: 除夜暗。此三昧亦如是。今此菩薩入是三 T2230_.61.0520b24: 昧。能除諸法邪見無明闇弊等障。故以爲 T2230_.61.0520b25: 名。童眞之義如上所説 T2230_.61.0520b26: 第十九不思議慧者。準大日釋。此菩薩住極 T2230_.61.0520b27: 無生三昧。以知諸法畢竟等。故能以種種 T2230_.61.0520b28: 煩惱惡業爲如來事。於無間獄中受三禪 T2230_.61.0520b29: 樂。故名不思議解脱門。若入如是解脱門。 T2230_.61.0520c01: 則。能久處生死常無厭倦。是則不思議祕 T2230_.61.0520c02: 密妙慧之力也 T2230_.61.0520c03: 第二十虚空藏者。准大日釋。此菩薩住清淨 T2230_.61.0520c04: 境界三昧。入此定時。即知諸佛境界畢竟 T2230_.61.0520c05: 清淨猶如虚空。是故普門漫荼羅皆悉離一 T2230_.61.0520c06: 切相。唯是心佛自性不可示人。而以自在 T2230_.61.0520c07: 神力出納取與。周給衆生不可窮盡。又如 T2230_.61.0520c08: 虚空正以無所有故無所不有也。知心 T2230_.61.0520c09: 同虚空故。一切諸法皆悉等同虚空。以不 T2230_.61.0520c10: 住法具修萬行。用無所得爲方便故。亦復 T2230_.61.0520c11: 等同虚空。以虚空無垢菩提心而修萬行。 T2230_.61.0520c12: 於大空中具生種種莖葉華果也。金剛頂 T2230_.61.0520c13: 中。即是南方福徳聚門四菩薩中第一菩薩。 T2230_.61.0520c14: 於五部中即寶部攝。具如彼釋 T2230_.61.0520c15: 第二十一除一切蓋障者。別本云除一切障。 T2230_.61.0520c16: 準大日釋。障謂衆生種種心垢。能翳如來淨 T2230_.61.0520c17: 眼不能得開明。若以無分別法滅諸戲論。 T2230_.61.0520c18: 如雲霧消除日輪顯照。故曰除蓋障。一切如 T2230_.61.0520c19: 來諸有所作。悉皆爲此一事因縁。復次行人 T2230_.61.0520c20: 雖學般若波羅蜜。若無禪定。猶如盲者雖 T2230_.61.0520c21: 遇日光無所能爲。故明此除蓋障三昧。若 T2230_.61.0520c22: 依此義。此三昧名表此菩薩 T2230_.61.0520c23: 第二十二大精進者。別本云大迅疾。法華名 T2230_.61.0520c24: 常精進。以此菩薩常勤精進不退轉故。若 T2230_.61.0520c25: 約位者。即十信中第三心也。諸經名目雖 T2230_.61.0520c26: 異。同是圓教相似位耳。若六度中第四毘梨 T2230_.61.0520c27: 耶波羅蜜。於此精進有其三種。謂被甲精 T2230_.61.0520c28: 進。攝善法精進。利樂有情精進。具如此義 T2230_.61.0520c29: 故以爲名也 T2230_.61.0521a01: 第二十三慈氏者。別本及法華名彌勒。是唐 T2230_.61.0521a02: 梵異。彌勒者。此云慈氏。思益云。若衆生見 T2230_.61.0521a03: 者即得慈心三昧。故名慈氏。賢愚云。國王 T2230_.61.0521a04: 見象師調象即慈心生。從是得名慈氏。悲 T2230_.61.0521a05: 華云。發願於刀火劫中擁護衆生。又云。慈
T2230_.61.0521a08: 首。此慈從如來種性中生。能令一切世間
T2230_.61.0521a11: 光。値慈佛説慈三昧發願故名慈也。准大 T2230_.61.0521a12: 日釋。此菩薩住發生普遍大慈三昧。遍一切 T2230_.61.0521a13: 如來境界而起大慈。隨種種衆生性欲施 T2230_.61.0521a14: 與正法之樂。雖云於一法門而得自在。而 T2230_.61.0521a15: 其實具足一切法界門。如其自所通達。演 T2230_.61.0521a16: 説心要利諸衆生。能修此門者。即同慈氏 T2230_.61.0521a17: 菩薩也 T2230_.61.0521a18: 第二十四寶髻者。淨名云金髻。金者即是淨 T2230_.61.0521a19: 菩提心實相慧寶。髻者即是權智也。以此二 T2230_.61.0521a20: 智之寶莊嚴法身之首。故曰寶髻。又諸寶 T2230_.61.0521a21: 中金是第一。故寶與金其義一也。以是智寶 T2230_.61.0521a22: 利樂有情。故法華云。有大功者。解髻明珠
T2230_.61.0521a25: 有寶手菩薩。手掌之義已如金剛手中説 T2230_.61.0521a26: 也。普超云。被上徳鎧乃至佛無能沮敗。令 T2230_.61.0521a27: 釋大乘。若於夢中不志二乘。常以實心 T2230_.61.0521a28: 諸通慧心而爲講宣。於諸珍寶心無貪惜。 T2230_.61.0521a29: 故名寶掌。若祕釋者。淨菩提心爲寶。權實 T2230_.61.0521b01: 二智爲手。亦是定慧之用也 T2230_.61.0521b02: 第二十六妙臂者。別本云善臂。淨名不二品 T2230_.61.0521b03: 有此菩薩。疏云。妙臂者。或事理中妙故得 T2230_.61.0521b04: 名。或權實兩智爲二。此智巧妙從此得名。 T2230_.61.0521b05: 亦菩薩心二乘心爲二。二乘怖畏生死自取 T2230_.61.0521b06: 解脱。菩薩不畏處在生死。二乘心不可爲 T2230_.61.0521b07: 菩薩心。菩薩心不可爲二乘心。二乘住調 T2230_.61.0521b08: 伏心。菩薩不住調伏。調伏不調伏心。是故 T2230_.61.0521b09: 爲二。若能觀此心性猶如虚空。空中不見 T2230_.61.0521b10: 有心。何況見有自善爲他二種之別心性
T2230_.61.0521b13: 此諸大士別釋嘉名已如上説。若更總解。 T2230_.61.0521b14: 初金剛幢與觀自在福慧一對。乃至慈氏寶 T2230_.61.0521b15: 髻即體。寶手妙臂是用。則爲一對。中間准 T2230_.61.0521b16: 知。金剛幢者。檀度理趣能滿諸願。是與樂 T2230_.61.0521b17: 義。大悲觀音救濟一切有情苦惱。即拔苦義。 T2230_.61.0521b18: 大勢威猛動大千界及魔宮殿。法體堅固不 T2230_.61.0521b19: 可動轉。怖魔之義。三業隱祕掌持慧杵。侍 T2230_.61.0521b20: 衞大聖及持念者。最心祕密主。總持之義。身 T2230_.61.0521b21: 心寂靜妙慧難動照而常寂。是靜慮義。不壞 T2230_.61.0521b22: 利智斷五障種寂而常照。即般若義。堅固淨 T2230_.61.0521b23: 慧不爲二邊之所動壞。中道正義。淨如虚 T2230_.61.0521b24: 空遠離諸相。空三昧耶。無垢無染慧光遍 T2230_.61.0521b25: 照。無相三昧。遍一切處伏道圓滿。最妙善 T2230_.61.0521b26: 義。即是普賢。智無盡故境亦無盡。函蓋相稱。 T2230_.61.0521b27: 斯無盡慧。福慧資糧滿虚空庫。以供養佛 T2230_.61.0521b28: 濟諸有情。自行已超二種三界。慈悲利物 T2230_.61.0521b29: 現身三界。不超而起。能持如來難勝智印。 T2230_.61.0521c01: 制諸外道降伏魔怨。領持如來所説法藥。 T2230_.61.0521c02: 能治世界煩惱之病。法體之首戴智慧冠。已 T2230_.61.0521c03: 得一切如來灌頂授職之義。清涼山中一萬 T2230_.61.0521c04: 菩薩爲聖勝友。金毛師子鎭押毒龍示迹 T2230_.61.0521c05: 難量。本中胎藏西南葉上法王子位。是迹中 T2230_.61.0521c06: 本。過去已成龍種智尊具本迹義。月光除 T2230_.61.0521c07: 熱與清涼藥。能照愚暗令得慧明。以表 T2230_.61.0521c08: 兩義。不思議慧煩惱之儔爲如來種。於無擇 T2230_.61.0521c09: 獄受三禪樂。所謂不思議解脱義。心同虚 T2230_.61.0521c10: 空以爲庫藏。滿福智財周給衆生。空有雙 T2230_.61.0521c11: 義。惑障翳眼不得明者除蓋定破無明 T2230_.61.0521c12: 翳得淨慧眼。對治之義。精進不退猶如疾 T2230_.61.0521c13: 風。於一切法無礙之義。大慈爲體四無量 T2230_.61.0521c14: 心以慈爲首。與樂勝義。五智寶髻以爲首 T2230_.61.0521c15: 飾解髻與珠。賞究竟義。福慧之掌持實心 T2230_.61.0521c16: 寶本無悋惜惠施一切。巧妙方便以爲兩 T2230_.61.0521c17: 臂。屈伸自在利樂有情。又復此諸大薩埵等。 T2230_.61.0521c18: 救貧乏人猶如意珠。觀諸怨家猶如赤子。 T2230_.61.0521c19: 具諸三昧譬如大海。窮深密底如九重淵。 T2230_.61.0521c20: 心常凝寂如水無波。智堅固猶如金剛。心 T2230_.61.0521c21: 淨無垢猶如虚空。普賢法身爲世間主無生 T2230_.61.0521c22: 無滅性相常住。傾無盡藏資給求者。開虚 T2230_.61.0521c23: 空庫布施乞人。火宅燒香與乘引出。降諸 T2230_.61.0521c24: 外道無能勝者。能治世間世出惑病莊嚴 T2230_.61.0521c25: 法身。猶如華冠。妙徳難量。入暗者日利益 T2230_.61.0521c26: 智證大師作 一挍畢 T2230_.61.0521c27: T2230_.61.0521c28: T2230_.61.0521c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 513 514 515 516 517 518 519 520 521 522 523 524 525 526 527 528 [行番号:有/無] [返り点:無/有] [CITE] |