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菩提場經略義釋 (No. 2230_ 圓珍撰 ) in Vol. 61

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T2230_.61.0513a01:
T2230_.61.0513a02: No.2230
T2230_.61.0513a03: 菩提場經略義釋卷第一
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_.61.0513c17:

毘婆奢那。總此二法爲一字體

云云

問曰。

T2230_.61.0513c18: 經中所説一字眞言不必阿字。而云何言唯
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_.61.0513c21:

不出阿字本不生際。更不生疑

經中一字眞言
之義至下當

T2230_.61.0513c22:

釋

凡釋題目。必須准部初中後意。若不然

T2230_.61.0513c23: 者。如戴金剛作力士舞。據文釋題依題
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_.61.0514a02:

乃至

萬行千宗最後説。千變萬化難致詰

云云

T2230_.61.0514a03: 言出顯門。意不殊祕。有心賢哲莫遏師長。
T2230_.61.0514a04: 撃自取會也。佛心經云。爾時大日告阿難

T2230_.61.0514a05:

云云

今此祕教海多聞持祕密主爲對揚。雖

T2230_.61.0514a06: 有聲聞。意在引入祕密之藏。故不可以
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_.61.0514a10:

時。應之與機不前不後

云云

T2230_.61.0514a11: 薄伽梵者。即聞持所從。是我大師大牟尼尊。
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_.61.0514b05:

徳故名持衆徳者

云云

准理趣釋。婆伽梵者

T2230_.61.0514b06:

能破義也。所破者四魔也

破魔義
如下釋

又有六義。

T2230_.61.0514b07:

如聲論所釋。熾盛自在與端嚴等也

云云

言

T2230_.61.0514b08: 六義者。一自在義。二熾盛義。三端嚴義。四
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_.61.0514b14:

世尊度岸及大徳。厚徳成利合十七

具釋
云云

T2230_.61.0514b15: 住菩提樹下者。指正説經處。菩提如上。要
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_.61.0514b29:

照十方刹。

云云

西域記云。東渡大河至鉢羅

T2230_.61.0514c01:

唐言前正覺山。如來將證正覺
先登此山。故云前正覺

如來

T2230_.61.0514c02: 勤求六歳未成正覺。後捨苦行示受乳糜。
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_.61.0514c15:

爲遂龍意留影而去

影在昔日賢愚咸視。洎於
今時。或有得見之也

T2230_.61.0514c16: 諸天前導往菩提樹。逮乎無憂王之興也。
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_.61.0515b02:

後。摩掲陀國補刺拏伐摩王

唐言
滿冑

影堅王之

T2230_.61.0515b03: 末孫也。聞而嘆曰。慧日已隱。唯餘佛樹。今
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_.61.0515b11:

亦謂寶瓶。又
稱寶臺

東面構爲重閣。檐宇特起三

T2230_.61.0515b12: 層。榱柱棟梁戸扉窓牖。金銀彫鏤以飾之。珠
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_.61.0516a19:

鉢羅樹下成道

已上

菩提樹約號。畢鉢羅約

T2230_.61.0516a20: 名。兩經雖小異。釋尊菩提樹。彼此無有別。
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_.61.0516b13:

大境界。妙音遐暢無處不及

云云

舊譯五佛

T2230_.61.0516b14: 頂經云。其菩提樹高顯殊特。瑠璃爲幹。妙寶
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_.61.0516b19:

妙聲。讃揚如來無量功徳

云云

別譯一字佛

T2230_.61.0516b20: 頂經文。大抵似上。四乘教中各有其相。如
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_.61.0516b26:

那佛坐道場虚空爲座

云云

故涅槃云。下智

T2230_.61.0516b27: 觀故不見佛性得聲聞菩提。中智觀故不
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_.61.0516c01:

云云

又四經行例此可知。當經

T2230_.61.0516c02: 樹相。多依菩薩佛乘。佛乘爲正極歸。唯一
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_.61.0517a07:

涅槃五味譬
五時教。云云

T2230_.61.0517a08: 與大以下第五同聞。都有多類。分文爲三。
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_.61.0517a18:

二合

計都菩提薩埵摩訶薩埵。今先釋

T2230_.61.0517a19: 通名者。智度論云。何等名菩提。何等名薩
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_.61.0517c07:

曰金剛幢菩薩

乃至

法幢菩薩。所從來國謂

T2230_.61.0517c08:

妙寶世界＊

乃至

妙香世界。各於佛所淨修梵

T2230_.61.0517c09:

行。所謂無盡幢佛

乃至

觀察幢佛

云云

既言

T2230_.61.0517c10: 十方各有一大菩薩。然其第一者此菩薩。則應
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_.61.0517c14:

乃至

則彼金剛幢授彼寶幢菩薩

T2230_.61.0517c15: 摩訶薩雙手。則一切如來以金剛名號金剛
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_.61.0517c23:

在菩提幢上滿衆生願。故以爲名

名上

若

T2230_.61.0517c24: 准彼經。此菩薩是十波羅蜜中初檀度門攝。
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_.61.0517c29:

次觀自在者。梵音嚩路枳帝濕縛

二合

囉

引

野。

T2230_.61.0518a01: 唐翻觀自在。菩提流支云。嚩此云觀。路枳
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_.61.0518a16:

婆伽梵復入觀自在大菩薩三昧耶＊

乃至

則

T2230_.61.0518a17: 彼金剛蓮華授與觀自在菩薩摩訶薩正法
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_.61.0518a29:

虚。故云金剛眼

釋蓮華義。其文稍廣。須引法華
論及法華玄等釋。不能煩述

T2230_.61.0518b01: 此金剛眼即智慧眼。以此眼觀一切衆生暝
T2230_.61.0518b02: 無見者。破無明暗得智慧明。無障無礙獲

T2230_.61.0518b03:

大自在。故以爲名

十自在義如
下廣説

依大日釋。觀

T2230_.61.0518b04: 者同彼十方三世諸佛所觀。亦名平等觀。是
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_.61.0518c28:

云云

此與釋論三種金剛三昧中喩意

T2230_.61.0518c29: 大同。亦須以大般若能斷金剛分義而廣説
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 &T075586;

&T075586;

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_.61.0519a22:

云云

大日釋云。普是遍一切處義。

T2230_.61.0519a23: 賢是最妙善義。謂菩提心所起願行及身口
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_.61.0519b03:

盡也。意者智也。無盡者境也

云云

既言意者

T2230_.61.0519b04: 智也。智即慧也。例知所釋。堅固意等其義
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_.61.0519c22:

云云

蓋是此菩薩利生之願。又持與治非

T2230_.61.0519c23: 但音同。意義亦近。此之菩薩執持如來眞實
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_.61.0520b13:

住。迹豈非在彼童眞之位。華嚴廣説

云云

T2230_.61.0520b14: 第十八月光童眞者。法華亦有月光菩薩。月
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_.61.0521a06:

乃姓也。名阿逸多。此翻無勝

云云

准大日釋。

T2230_.61.0521a07: 慈氏菩薩者。謂佛四無量心。今以慈爲稱
T2230_.61.0521a08: 首。此慈從如來種性中生。能令一切世間

T2230_.61.0521a09:

不斷佛家。故曰慈氏

云云

或云彌。勒。正梵

T2230_.61.0521a10: 云迷帝隷。或經云。昔作仙人號名一切智
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_.61.0521a23:

云云

T2230_.61.0521a24: 第二十五寶手者。別本及法華云寶掌。淨名
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_.61.0521b11:

空故不著二邊

云云

不二而二。定慧之用。二

T2230_.61.0521b12: 而不二。法身之體。如是體用名爲妙臂也。
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:

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