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菩提場經略義釋 (No. 2230_ 圓珍撰 ) in Vol. 61

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T2230_.61.0522a01:
T2230_.61.0522a02: 菩提場經略義釋卷第二盡序
品
T2230_.61.0522a03:
T2230_.61.0522a04: 復與大苾芻衆以下。第二聲聞衆。言苾芻
T2230_.61.0522a05: 者。舊云比丘。肇師云。秦言淨命乞食･破煩
T2230_.61.0522a06: 惱･能持戒･怖魔等。天竺一名含此四義。秦
T2230_.61.0522a07: 無以翻故存本稱云云或云。由具五義所
T2230_.61.0522a08: 以不翻。謂怖魔･乞士･持戒･淨命･破惡也。即
T2230_.61.0522a09: 肇四義中。初一開爲二。故成其五。謂既出
T2230_.61.0522a10: 家已。乞食自濟。故名乞士。既受戒所起三
T2230_.61.0522a11: 業無貪欲。不依貪邪活命。故名淨名。或一
T2230_.61.0522a12: 云草名。此草有四徳五義。以況佛弟子有
T2230_.61.0522a13: 四五義等是則不然。既此新舊譯別。何用
T2230_.61.0522a14: 訓解。若不然苾芻尼等之名字義何釋邪。什
T2230_.61.0522a15: 師云。始出妻子家。應以乞食自資清淨活
T2230_.61.0522a16: 命。終出三界家。必須破煩惱持戒自守。
T2230_.61.0522a17: 具此二義。天魔怖其出境也。釋論云怖魔
T2230_.61.0522a18: 破惡乞士。魔樂生死。其既出家。復化餘人
T2230_.61.0522a19: 倶離三界。乖於魔意。魔用力制翻被五繋
T2230_.61.0522a20: 但愁懼而已。故名怖魔。出家人必破身口七
T2230_.61.0522a21: 支惡。故言破惡。夫在家三種如法。一田二商
T2230_.61.0522a22: 三仕。用養身命。出家人佛不許此。唯乞自
T2230_.61.0522a23: 濟。身安道存福利檀越云云比丘義廣不
T2230_.61.0522a24: 能具述。所謂以下列名有二十二尊者。言
T2230_.61.0522a25: 具壽者。此諸尊者具福慧二命故云具壽。
T2230_.61.0522a26: 舊云慧命。以慧兼福已下
准之
T2230_.61.0522a27: 初舍利子者。此唐梵倶擧。若具梵語應言舍
T2230_.61.0522a28: 利弗羅。唐言身子。又翻舍利爲珠。其母於
T2230_.61.0522a29: 女人中聰明。聰明相在眼珠。珠之所生故
T2230_.61.0522b01: 曰珠子。又翻身者。此女好形身。身之所生
T2230_.61.0522b02: 故言身子。時人以子顯母爲作號也。父爲
T2230_.61.0522b03: 作名名優婆提舍。此翻論義。論義得妻。因
T2230_.61.0522b04: 論名子。標父徳也。又舍標父利標母。雙
T2230_.61.0522b05: 顯父母故言舍利子。姓&T025632;栗陀。婆羅門種。
T2230_.61.0522b06: 或云。姓&T025632;栗陀。名優婆室沙。即王舍城輔相
T2230_.61.0522b07: 之子也。母謂舍利。即鳥名。弗者子也。母眼
T2230_.61.0522b08: 如鵞鷺目。其相圓淨其音便便也。増一阿含
T2230_.61.0522b09: 云。我佛法中智慧無窮決了諸疑者舍利弗
T2230_.61.0522b10: 第一云云西域記第九云。頻毘娑羅王迎佛。東
T2230_.61.0522b11: 南行二十餘里。至迦羅臂拏迦邑。中有窣堵
T2230_.61.0522b12: 波。無憂王之所建也。是尊者舍利子本生故
T2230_.61.0522b13: 里。井今尚在。傍有窣堵波。尊者於此寂滅。
T2230_.61.0522b14: 其中則有遺身舍利。尊者大婆羅門種。其父
T2230_.61.0522b15: 高才博識深鑒精微。凡厥典籍莫不究習。
T2230_.61.0522b16: 其妻感夢。具告夫曰。吾咋宵寢。夢感異人。
T2230_.61.0522b17: 身被鎧甲手執金剛。摧破諸山退立一山
T2230_.61.0522b18: 之下。夫曰。夢甚善。汝當生男。達學貫世
T2230_.61.0522b19: 摧諸論師破其宗致。唯不如一人爲作弟
T2230_.61.0522b20: 子。果而有妊。母忽聰明。高論劇談。言無屈
T2230_.61.0522b21: 滯。尊者年始八歳。名擅四方。其性淳質。其心
T2230_.61.0522b22: 慈悲。𣏓壞結縛成就智慧。與沒特伽羅子
T2230_.61.0522b23: 少而相友。深壓塵俗未有所歸。於是與
T2230_.61.0522b24: 沒特伽羅子於珊闍邪外道所而修習焉。乃
T2230_.61.0522b25: 相謂曰。斯非究竟之理。未能窮苦際也。各
T2230_.61.0522b26: 求明導先嘗甘露必同其味。時大阿羅漢
T2230_.61.0522b27: 馬勝執持應器入城乞食。舍利子見其威儀
T2230_.61.0522b28: 閑雅。即而問曰。汝師是誰。曰。釋種太子厭
T2230_.61.0522b29: 世出家成等正覺。是我師也。舍利子曰。所
T2230_.61.0522c01: 説何法。可得聞乎。曰。我初受教未達深
T2230_.61.0522c02: 義。舍利子曰。願説所聞。馬勝乃隨宜演説。
T2230_.61.0522c03: 舍利子聞了即證初果。遂與其徒二百五十
T2230_.61.0522c04: 人往詣佛所。世尊遙見指告衆曰。我弟子
T2230_.61.0522c05: 中智慧第一。至已。頂禮願從佛法。世尊告
T2230_.61.0522c06: 曰。善來比丘。聞是語時戒品具足。過半月
T2230_.61.0522c07: 後。聞佛爲長爪梵志説法。聞餘論而感
T2230_.61.0522c08: 悟。遂證羅漢之果。其後阿難承佛告寂滅
T2230_.61.0522c09: 期。展轉相語。各懷悲感。舍利子深増戀
T2230_.61.0522c10: 仰。不忍見佛入般涅槃。遂請世尊先入
T2230_.61.0522c11: 寂滅。世尊告曰。宜知是時。告謝門人至
T2230_.61.0522c12: 本生里。侍者沙彌遍告城邑。未生怨王及
T2230_.61.0522c13: 其國人莫不風馳皆悉雲會。舍利子廣爲説
T2230_.61.0522c14: 法。聞已而去。於後夜分正意繋心入滅盡
T2230_.61.0522c15: 定。從定起已而寂滅焉。智論云。聲聞衆
T2230_.61.0522c16: 中右面弟子也。蓋是表智慧也釋文相廣。不
能煩述
T2230_.61.0522c17: 釋文既言智慧第一。與瑜伽中云諦觀於
T2230_.61.0522c18: 字體是毘婆奢那。諸觀皆如是。其義冥合
T2230_.61.0522c19: 矣
T2230_.61.0522c20: 次迦葉波者。此翻龜氏。是三兄弟之迦葉耳。
T2230_.61.0522c21: 家在王舍城南七由旬。毘婆尸佛時共竪刹
T2230_.61.0522c22: 柱。縁是爲兄弟。兄爲瓶沙王師五百弟子。
T2230_.61.0522c23: 兩弟各二百五十。行兄法。佛作十種變。謂
T2230_.61.0522c24: 龍毒不中。龍火不燒。恒水不溺。三方取果。
T2230_.61.0522c25: 北取粳糧。忉利甘露。知嫌隱去。知念現來。
T2230_.61.0522c26: 火滅不然。斧擧不下。廣出瑞應。雖覩衆
T2230_.61.0522c27: 變邪執未改。故言瞿曇雖神不如我道眞。
T2230_.61.0522c28: 佛即語云汝非羅漢亦不得道。霍然開悟。
T2230_.61.0522c29: 師徒皆伏。二弟見相亦隨歸佛。是即一千比
T2230_.61.0523a01: 丘云云西域記第八云。現神變側有窣堵波。
T2230_.61.0523a02: 如來度優婁頻螺迦葉波三兄弟及千門人
T2230_.61.0523a03: 處。如來方垂善導隨應降伏。時優婁頻螺
T2230_.61.0523a04: 迦葉波五百門人請受佛教。迦葉波曰。吾亦
T2230_.61.0523a05: 與爾倶返迷途。於是相從來至佛所。如來
T2230_.61.0523a06: 告曰。棄鹿皮衣捨祭火具。時諸梵志恭承
T2230_.61.0523a07: 聖教。以其服用投尼連河。捺提伽葉波見
T2230_.61.0523a08: 諸祭器隨流漂泛。與其門人候兄動靜。既
T2230_.61.0523a09: 見改轍亦隨染衣。伽耶迦葉波與二百門
T2230_.61.0523a10: 人聞其兄之捨法也。亦至佛所願修梵
T2230_.61.0523a11: 行文廣
不載		此三尊者其本難測。蓋是本住三徳
T2230_.61.0523a12: 祕藏迹示兄弟連枝之義。亦是戒定慧三學。
T2230_.61.0523a13: 空假中三諦。乃至廣説一切三法。皆是其義
T2230_.61.0523a14: 也。今文雖無優樓頻螺一之別名。而其有
T2230_.61.0523a15: 四人之通稱。更莫生疑
T2230_.61.0523a16: 大迦葉波者。迦葉如前。其先代學道。靈龜
T2230_.61.0523a17: 負仙圖而應。從徳命族故言龜氏。眞諦三
T2230_.61.0523a18: 藏翻光波。古仙人身光炎踊能映餘光使
T2230_.61.0523a19: 不現。故言光波。亦云飮光。迦葉身光亦能
T2230_.61.0523a20: 映物。名畢鉢羅。父母祷樹神求得此子。以
T2230_.61.0523a21: 樹名之文廣西域記第九云。竹林園西南行
T2230_.61.0523a22: 五六里。南山之陰大竹林中有大石室。是
T2230_.61.0523a23: 尊者摩訶迦葉波於此與九百九十九大阿
T2230_.61.0523a24: 羅漢以如來涅槃後結集三藏。前有故基。
T2230_.61.0523a25: 未生怨王爲集法藏諸大羅漢建此堂宇。初
T2230_.61.0523a26: 大迦葉宴坐山林忽燭光明。又覩地震曰。
T2230_.61.0523a27: 是何祥變。若此之異。以天眼觀見佛世尊
T2230_.61.0523a28: 於雙林間入般涅槃。尋命從屬趣拘尸城。
T2230_.61.0523a29: 路逢梵志手執天華。迦葉問曰。汝從何來。
T2230_.61.0523b01: 知我大師今在何處。梵志對曰。我適從彼
T2230_.61.0523b02: 拘尸城來。見汝大師已入涅槃。天人大衆
T2230_.61.0523b03: 咸興供養。我所持華自彼得也。迦葉聞已。
T2230_.61.0523b04: 謂其徒曰。慧日淪照世界闇冥。善導遐棄
T2230_.61.0523b05: 衆生顛墜。懈怠比丘更相賀曰。如來寂滅。我
T2230_.61.0523b06: 曹安樂。若有所犯誰能訶制。迦葉聞已。深
T2230_.61.0523b07: 更感傷。思集法藏據教治犯。遂至雙樹觀
T2230_.61.0523b08: 化禮敬。既而法王去世。人天無導。諸大羅
T2230_.61.0523b09: 漢亦取滅度。時大迦葉作是思惟。承順佛
T2230_.61.0523b10: 教宜集法藏。於是登蘇迷盧山撃大犍
T2230_.61.0523b11: 椎唱如是言。今王舍城將有法事。諸證果
T2230_.61.0523b12: 人宜時速集。犍椎聲中傳迦葉教。遍至三
T2230_.61.0523b13: 千大千世界。得神通者聞皆集會。是時迦葉
T2230_.61.0523b14: 告諸衆曰。如來寂滅世界空虚。當集法藏。
T2230_.61.0523b15: 用報佛恩。今將集法務從簡靜。豈特群居
T2230_.61.0523b16: 不成勝業。其有具三明得六通聞持不
T2230_.61.0523b17: 謬辯才無礙如斯上人可應結集。自餘果
T2230_.61.0523b18: 學各歸其居。於是得九百九十九人。唯除
T2230_.61.0523b19: 阿難在學地。大迦葉召而謂曰。汝未盡漏。
T2230_.61.0523b20: 宜出聖衆。曰。隨侍如來多歴年所。毎有
T2230_.61.0523b21: 法議曾未棄遺。今將結集而見擯斥。法王
T2230_.61.0523b22: 寂滅失所依怙。迦葉告曰。勿懷憂惱。汝親
T2230_.61.0523b23: 侍佛誠復多聞。然愛惑未盡習結未斷。阿
T2230_.61.0523b24: 難辭屈而出。至空寂處欲取無學。勤求不
T2230_.61.0523b25: 證。既已疲怠便欲假寐。未及伏枕遂證羅
T2230_.61.0523b26: 漢。往結集處叩門白至。迦葉問曰。汝結盡
T2230_.61.0523b27: 耶。宜運神通非門而入。除難承命從鑰
T2230_.61.0523b28: 隙入。禮僧已畢。退而復坐。是時安居初十
T2230_.61.0523b29: 五日也。於是迦葉揚言曰。念哉諦聽。阿難
T2230_.61.0523c01: 聞持如來稱讃。集素呾纜舊曰修多
羅訛也		藏。優婆
T2230_.61.0523c02: 釐持律明究衆所知識。集毘奈耶舊曰毘
尼訛也		藏。
T2230_.61.0523c03: 我迦葉波集阿毘達磨藏。兩三月盡集三藏
T2230_.61.0523c04: 訖已上集三藏文出智度論及諸章疏。不能
T2230_.61.0523c05: 煩述。結集小乘三藏之功通皆迦葉別在三
T2230_.61.0523c06: 人。故付法藏中最爲上首也。事出小乘意
T2230_.61.0523c07: 在引入。覽者悉之
T2230_.61.0523c08: 目犍連者姓也。蓋算數目連也。大目犍連者。
T2230_.61.0523c09: 文殊問經翻莱茯根。眞諦云。勿伽羅翻胡
T2230_.61.0523c10: 豆。二物古仙所嗜因以命族。又云。沒特伽
T2230_.61.0523c11: 羅子亦云目伽略兮度。釋論云。吉占師子
T2230_.61.0523c12: 名拘律陀。拘律陀樹名。祷樹神得子因以
T2230_.61.0523c13: 爲名。同名者多故擧大也。釋論亦云。舍利
T2230_.61.0523c14: 弗才明見貴。目連豪爽所重。藝智相比。徳
T2230_.61.0523c15: 行互顯。増一阿含云。我弟子中神通輕擧飛
T2230_.61.0523c16: 到十方者大目連第一。又智論稱左面弟子
T2230_.61.0523c17: 此尊者神通之相。出處稍
多。不得具述。尋之		西域記第九云。伽藍西
T2230_.61.0523c18: 南行八九里。至拘理迦邑。中有窣堵婆。無
T2230_.61.0523c19: 憂王之所建也。是尊者沒特伽羅子本生故
T2230_.61.0523c20: 里。傍有窣堵婆。尊者於此入無餘涅槃。其
T2230_.61.0523c21: 中則有遺身舍利。尊者大波羅門種。與舍利
T2230_.61.0523c22: 子少爲親友。舍利子以才明見貴。尊者以
T2230_.61.0523c23: 精鑒延譽。才智相比。動止必倶。結要終始
T2230_.61.0523c24: 契同去就。相與厭俗。共求捨家。遂師珊
T2230_.61.0523c25: 闍邪焉。舍利子遇馬勝阿羅漢聞法悟聖。
T2230_.61.0523c26: 還爲尊者重述。聞而悟法。遂證初果。與其
T2230_.61.0523c27: 徒二百五十人倶到佛所。世尊遙見。指告
T2230_.61.0523c28: 衆曰。彼來者我弟子中神足第一。既至佛
T2230_.61.0523c29: 所請入法中。世尊告曰。善來比丘。淨修梵
T2230_.61.0524a01: 行得離苦際。聞是語時。鬚髮自落。俗裳
T2230_.61.0524a02: 變。戒品清淨。威儀調順。經七日結漏盡證
T2230_.61.0524a03: 羅漢果。得神通力已上中阿含云。身子是四
T2230_.61.0524a04: 衆所生母。目連是所養母云云智度論既言身
T2230_.61.0524a05: 子右面弟子目蓮左面弟子。阿含亦云身子
T2230_.61.0524a06: 智慧第一目連神通第一。明知是則定慧之
T2230_.61.0524a07: 用以表二聖也
T2230_.61.0524a08: 滿慈子者。法華云當樓那彌那羅尼子。唐梵
T2230_.61.0524a09: 可知。此尊者父。於滿江祷梵天求子。正
T2230_.61.0524a10: 値江滿。又夢七寶器盛滿中寶入母懷。母
T2230_.61.0524a11: 懷子。父願獲滿。從請遂願。故言滿願。母
T2230_.61.0524a12: 名慈行。亦云智識。増一阿含云。我父名滿
T2230_.61.0524a13: 我母名慈。諸梵行人呼我爲滿慈子。此從
T2230_.61.0524a14: 父母兩縁得名。故云滿慈子。是人善知内
T2230_.61.0524a15: 外經書靡所不知。故復名滿。増一云。善能
T2230_.61.0524a16: 廣説分別義理滿願子第一。蓋於祕教發
T2230_.61.0524a17: 菩提心入法明門演説法教滿衆生願。故
T2230_.61.0524a18: 無縁慈用以爲名
T2230_.61.0524a19: 難陀者。此翻善歡喜。亦云欣樂。淨飯王逼
T2230_.61.0524a20: 十萬釋出家。即其一人。有人云。是律中跋難
T2230_.61.0524a21: 陀云云
T2230_.61.0524a22: 烏波難陀者。烏波翻小。難陀如前。即是釋
T2230_.61.0524a23: 尊之弟也。四月九日生。短佛四指。容儀挺
T2230_.61.0524a24: 特。與世殊異。若入衆中有不識者謂言
T2230_.61.0524a25: 佛來。彌沙塞律云。摩竭有裸形外道大聰
T2230_.61.0524a26: 明。國人號爲智者見者。共身子論議結舌
T2230_.61.0524a27: 善心生。欲於佛法出家。見難陀色貎姝偉
T2230_.61.0524a28: 歎云短小比丘智慧難概。況堂堂者乎。難陀
T2230_.61.0524a29: 即度出家云云
T2230_.61.0524b01: 賢善者。別本云跋地利迦。新金光明云婆帝
T2230_.61.0524b02: 利迦。竝是梵語。此云賢善。是白飯王第二
T2230_.61.0524b03: 子也。王有二子。一名難提迦。二名婆帝利
T2230_.61.0524b04: 也。若准起世經即斛飯王第二子跋提梨迦。
T2230_.61.0524b05: 經論不同云云
T2230_.61.0524b06: 阿泥樓駄者。亦云阿&T072933;樓駄。亦云阿那律。
T2230_.61.0524b07: 亦阿泥盧逗。皆梵音奢切耳。此翻無貧。亦
T2230_.61.0524b08: 云如意。亦云無獦。是則斛飯二子。一摩訶
T2230_.61.0524b09: 男。二阿那律即是淨飯王之姪兒。斛飯王之
T2230_.61.0524b10: 次子。世尊之堂弟。阿難之從兄。羅云之叔。
T2230_.61.0524b11: 非聊爾人也。或云。甘露飯王子。是天眼第
T2230_.61.0524b12: 一尊者也
T2230_.61.0524b13: 迦旃延者。法華云摩迦旃延。此翻文飾。
T2230_.61.0524b14: 亦云肩乘。人云字誤。應言扇繩。亦好肩。亦
T2230_.61.0524b15: 名柯羅。柯羅此翻思勝。皆從姓名爲名。増一
T2230_.61.0524b16: 阿含云。善分別義敷演道教者迦旃延最
T2230_.61.0524b17: 第一。論義勝相云云若祕釋者。久發淨菩提
T2230_.61.0524b18: 心法身圓滿。具足定慧二種莊嚴能問能
T2230_.61.0524b19: 答。窮微盡理除邪顯正利益衆生。得文飾
T2230_.61.0524b20: 名良有縁矣
T2230_.61.0524b21: 倶郗羅者。法華云摩訶拘絺羅。此翻大膝。
T2230_.61.0524b22: 即是舍利子之舅。由來論勝姊。姊孕。論則不
T2230_.61.0524b23: 勝。知所懷者智寄辯尚爾。何況出胎云云即
T2230_.61.0524b24: 棄家往南天竺。讀十八大經。時人笑之。纍
T2230_.61.0524b25: 世難通一生非冀。喟然歎曰。在家爲姊所
T2230_.61.0524b26: 勝。出路爲他所輕。誓讀不休。無暇剪爪。
T2230_.61.0524b27: 時人呼爲長爪梵志。亦名先尼。亦名薩遮
T2230_.61.0524b28: 迦。亦名摩犍提。是大論師也。増一云。得四
T2230_.61.0524b29: 辯才觸難能答拘絺羅第一
T2230_.61.0524c01: 驕梵波提者。此翻牛迹。無量壽稱牛王。智
T2230_.61.0524c02: 論云牛足。昔五百世曾爲牛王。牛若食後恒
T2230_.61.0524c03: 事虚哨。餘報未夷唼唼常嚼。時人以爲名
T2230_.61.0524c04: 矣。増一云。樂在天上不樂人聞者。牛迹
T2230_.61.0524c05: 比丘第一。佛滅度後。迦葉集千大阿羅漢。
T2230_.61.0524c06: 遣下座僧便召憍梵。憍梵問佛及和上。答
T2230_.61.0524c07: 言皆滅。即言。佛出我出。佛住我住。佛滅我
T2230_.61.0524c08: 滅。今不能下閻浮提。即現神變。心中出火
T2230_.61.0524c09: 而自燒身。身中出水四道流下至迦葉所。
T2230_.61.0524c10: 水中有聲而説偈言。憍梵波提頭面禮妙衆
T2230_.61.0524c11: 第一大徳僧。聞佛滅度我隨去。如大象去
T2230_.61.0524c12: 象子隨。具如智論並仁王記
T2230_.61.0524c13: 大驕梵波提者。驕梵波提如前。例目連章
T2230_.61.0524c14: 同名者多。故擧大也
T2230_.61.0524c15: 孫陀羅者。此翻好愛。亦云端正。此之尊者
T2230_.61.0524c16: 形身端正故以爲名。別本云孫那羅。可知｣
T2230_.61.0524c17: 大孫陀羅者。端正之中嚴徳第一故加以大｣
T2230_.61.0524c18: 須菩提者。此翻空生。生時家中倉庫筐篋器
T2230_.61.0524c19: 皿一切皆空。問占者。占者言吉。因空而生
T2230_.61.0524c20: 字曰空生也。從依報器皿瑞空以名正報。
T2230_.61.0524c21: 依正倶吉故言空生也。常修空行故言善
T2230_.61.0524c22: 業。常樂遊止間林石窟寂靜之處。所修行業
T2230_.61.0524c23: 以空爲本。常入空定住無諍三昧。喜説空
T2230_.61.0524c24: 法。有所宣辯。皆分別空。故智論云。須菩提
T2230_.61.0524c25: 空行第一。常樂説空。若有所説。常以空門
T2230_.61.0524c26: 利益衆生云云或云。此人本迹難知。眞諦云。
T2230_.61.0524c27: 是東方世界青龍陀佛。又經云。是舍衞國長
T2230_.61.0524c28: 者之子。位登遺顏法身菩薩。過阿鞞之位
T2230_.61.0524c29: 也。昔有白衣。見沙門空鉢而返善心施
T2230_.61.0525a01: 食。後得十劫常生天中。故其福無比。翻爲
T2230_.61.0525a02: 善業。亦云善覺。其生之時擧家皆空。相師
T2230_.61.0525a03: 審徴之。故云善吉。内祕菩薩行外現示
T2230_.61.0525a04: 聲聞。高位可崇也。記云。舍衞有長者名阿
T2230_.61.0525a05: 拘留。無子。祈請天神得之。後長大隨佛向
T2230_.61.0525a06: 祗園作比丘。或云蘇補底云云別本及大般
T2230_.61.0525a07: 若云善現。其義可知。若祕釋者。空者即淨
T2230_.61.0525a08: 菩提心。第一義空之妙理。覺阿字不生妙體。
T2230_.61.0525a09: 則一切業煩惱戲論咸皆寂絶。常恒安住大
T2230_.61.0525a10: 空行三昧也
T2230_.61.0525a11: 耆宿憍陳如者。別本無耆宿字。法華云阿若
T2230_.61.0525a12: 憍陳如。憍陳如即是姓也。此翻火器。婆羅門
T2230_.61.0525a13: 種。其先事火從此命族。火有二義。照也燒
T2230_.61.0525a14: 也。照則闇不生。燒即物不生。故以不生爲
T2230_.61.0525a15: 姓。阿若者名也。此翻已知。或言無知無量
T2230_.61.0525a16: 壽文殊問正法華等稱爲了本際知本際。若
T2230_.61.0525a17: 依二諦即是知眞。若依四諦即是知滅
T2230_.61.0525a18: 云云若祕釋者火即智火。以智慧火燒煩惱
T2230_.61.0525a19: 薪。如劫燒火。一切因業同於虚空。不生不
T2230_.61.0525a20: 滅。名大涅槃。是則燒煩惱薪炊涅槃飯之
T2230_.61.0525a21: 義。大日經中智火最爲初之意也
T2230_.61.0525a22: 制底象者。別本云制底君惹羅。奇特經云塔
T2230_.61.0525a23: 象。依義釋者。制底是生身舍利所依。是故
T2230_.61.0525a24: 諸天世人祈福祐者皆悉供養。復次梵音制
T2230_.61.0525a25: 底與質多體同。此中祕密謂心爲佛塔云云
T2230_.61.0525a26: 象即大力之獸也。蓋是尊者心爲佛塔。即身
T2230_.61.0525a27: 力大故以爲名
T2230_.61.0525a28: 羅睺羅者。此言覆障。往昔塞鼠穴。又不看
T2230_.61.0525a29: 婆羅門六日。由是縁故。故言覆障。太子求
T2230_.61.0525b01: 出家父王不許。慇懃不已。王言。若汝有子
T2230_.61.0525b02: 聽汝出家。菩薩指指妃腹。却後六年汝當
T2230_.61.0525b03: 生男。在胎六年。故言覆障。眞諦三藏云。羅
T2230_.61.0525b04: 睺本名修羅。能手障日月。此翻應言障月。
T2230_.61.0525b05: 佛言。我法如月。此兒障我。不即出家。世世
T2230_.61.0525b06: 障我。我世世能捨。故言覆障云云若深祕釋
T2230_.61.0525b07: 者。心體本淨。離障非障。解心即佛即障非
T2230_.61.0525b08: 障。障與非障是二邊義。本體不二即中道
T2230_.61.0525b09: 義。然別譯本次列慶喜。今文則無。若論有
T2230_.61.0525b10: 無別有列者例餘經耳。今文無者可有深
T2230_.61.0525b11: 意。問曰。有何深意。答曰。初既有我聞之言。
T2230_.61.0525b12: 即海阿難聞持之主。自稱我聞。故不列名
T2230_.61.0525b13: 於義無害。如是已下總約如文
T2230_.61.0525b14: 復與無量諸天以下。第三雜衆。且爲二別。謂
T2230_.61.0525b15: 近衆遠衆。先近衆者。謂天蘇羅等八部･持明
T2230_.61.0525b16: 成就者･三部族･使･一切神等。於中初列天
T2230_.61.0525b17: 衆故言復與無量諸天及諸天子。所謂以下
T2230_.61.0525b18: 列名
T2230_.61.0525b19: 帝釋者。別本云帝釋天王。法華云釋提桓
T2230_.61.0525b20: 因。此翻能作。作忉利天主。忉利此翻三十
T2230_.61.0525b21: 三。四面各八城。加喜見城合三十三。共居
T2230_.61.0525b22: 須彌山頂。此是欲天地居之主故前列之。雜
T2230_.61.0525b23: 阿含四十云。一比丘問佛。何故名釋提桓
T2230_.61.0525b24: 因。答。本爲人時。行於頓施堪能作主。故
T2230_.61.0525b25: 名釋提桓因。何故名富蘭陀羅。本爲人時。
T2230_.61.0525b26: 數數行施故。何故名摩伽婆。本爲人時名
T2230_.61.0525b27: 故。何故名婆娑羅。本爲人時此衣布施故。
T2230_.61.0525b28: 何故名憍尸迦。本爲人時姓故。何故名舍脂
T2230_.61.0525b29: 鉢底。舍脂是婦。鉢底是夫。何故名千眼。本
T2230_.61.0525c01: 爲人時聰明。於一時坐思千種義觀察稱
T2230_.61.0525c02: 量。故名千眼。何故名因提利。爲三十三天
T2230_.61.0525c03: 主。瓔珞第三云。天帝名拘翼云云若依義釋
T2230_.61.0525c04: 者。因名釋提桓因。釋迦是百福徳義。以於
T2230_.61.0525c05: 因中作百無遮大施大會故得成此果。故
T2230_.61.0525c06: 以爲名。復次祕釋者。從本性心地起諸作
T2230_.61.0525c07: 事及種種淨妙六塵。即是淨佛國土莊嚴法
T2230_.61.0525c08: 身之義。從一字中即具百字功徳故名百
T2230_.61.0525c09: 福。乘此百福轉寶乘。名爲帝釋乘
T2230_.61.0525c10: 梵王者。別本有大梵天王。無梵王字。准大
T2230_.61.0525c11: 日釋。所謂一切衆生主也。如劫初時梵宮
T2230_.61.0525c12: 寂莫無人。梵天適生念時。有命盡天來降。
T2230_.61.0525c13: 又皆不見梵王終始。故便作是念。我等從
T2230_.61.0525c14: 梵天生。以能生一切有情故名一切生主。
T2230_.61.0525c15: 而實衆生前際無始。非是梵王所生。如來
T2230_.61.0525c16: 亦復如是。以世間一毫之善乃至諸智子等
T2230_.61.0525c17: 皆從佛心生故。又不見如來終始。故名爲
T2230_.61.0525c18: 世間之父。而實衆生佛性前際無始。非是如
T2230_.61.0525c19: 來所生也。私謂。梵王者應是擧總名也。
T2230_.61.0525c20: 例如梵網云十八梵等。則知梵王之言皆通
T2230_.61.0525c21: 四禪。得意消之
T2230_.61.0525c22: 大梵王者。正擧其主。所謂索訶世界之主
T2230_.61.0525c23: 也
T2230_.61.0525c24: 夜摩天者。別本云焔摩法王。蓋是南方焔魔
T2230_.61.0525c25: 天也
T2230_.61.0525c26: 水天者。是西方天也
T2230_.61.0525c27: 倶尾羅天者。別本次水天有風天多聞天。
T2230_.61.0525c28: 應是毘沙門天也。故義釋云。ko倶vai吠ry@a離
T2230_.61.0525c29: 也。作在毘沙門方頂骨印有圖下文畫像
T2230_.61.0526a01: 品云。各依方而畫護世四王。東方畫持國
T2230_.61.0526a02: 天王。南方夜摩天。西方水天。北方倶尾羅天。
T2230_.61.0526a03: 如是四隅東北方伊舍那。東南方火天。西南
T2230_.61.0526a04: 方羅刹主。西北方風天。更莫生疑
T2230_.61.0526a05: 善界天子者。別本次多聞天有蘇夜摩天王
T2230_.61.0526a06: 他化大自在天王等。今言善界天子者。梵語
T2230_.61.0526a07: 須夜摩。亦蘇夜摩。此言妙善。亦云善界。即
T2230_.61.0526a08: 第三天也
T2230_.61.0526a09: 他化自在天者。是第六天也
T2230_.61.0526a10: 乃至光音者。第二禪有三天。一小光天。二無
T2230_.61.0526a11: 量光天。三極光淨天。今言光音者。是極光
T2230_.61.0526a12: 淨天之異名也。越却欲界中第四五。及色界
T2230_.61.0526a13: 中二禪初二。竝第三禪四禪初四至于光音
T2230_.61.0526a14: 淨居。故云乃至
T2230_.61.0526a15: 淨居天衆者。第四禪中有九天。謂無雲天。福
T2230_.61.0526a16: 生天。廣果天。無想天。無煩天。無熱天。善現
T2230_.61.0526a17: 天。善見天。色究竟天。此等天中。初三天有
T2230_.61.0526a18: 凡夫兼聖人。第四即是外道所計天也。從第
T2230_.61.0526a19: 五天至色究竟此五無凡夫。唯聖人所居。
T2230_.61.0526a20: 故名淨居。謂離欲諸聖以無漏水灌煩惱
T2230_.61.0526a21: 垢。名爲淨身。淨人所居故名淨居。如上諸
T2230_.61.0526a22: 天身量壽命具如別釋。如是等以下結如文
T2230_.61.0526a23: 復有無量阿蘇羅以下至羅刹衆等者。於近
T2230_.61.0526a24: 衆中列阿蘇羅等衆。此中二別。從初迄于
T2230_.61.0526a25: 瘧鬼衆圍遶者是別列也
T2230_.61.0526a26: 阿蘇羅者。舊云阿須輪。亦云阿修羅等。皆
T2230_.61.0526a27: 是梵語。此云無酒。亦云非天。四天下採華
T2230_.61.0526a28: 醴於大海。龍魚業力其味不變。瞋妬誓斷。
T2230_.61.0526a29: 故云無酒神。亦云不端。彌天云質諒。質諒
T2230_.61.0526b01: 直信也。此神諂曲。不與名相稱。此有二種。
T2230_.61.0526b02: 鬼道攝者居大海邊。畜生道攝者居大海底。
T2230_.61.0526b03: 或云。男醜女好云云大日釋云。修羅名天。以
T2230_.61.0526b04: 帶阿聲故名爲非天。故名阿修羅。略説。天
T2230_.61.0526b05: 有四種。所謂生天･世天･淨天･第一義天。入
T2230_.61.0526b06: 阿字門皆悉不可得故。又成就最大身故。
T2230_.61.0526b07: 是毘盧遮那阿修引羅義也
T2230_.61.0526b08: 蘖路荼者。舊云迦樓羅。此云金翅。翅翮金
T2230_.61.0526b09: 色。居四天下大樹上。二翅相去三百三十六
T2230_.61.0526b10: 萬里云云大日經中有此鳥王眞言。諸經要集
T2230_.61.0526b11: 中。多分別説此鳥王相有胎卵濕化等之別
T2230_.61.0526b12: 也。要者尋耳
T2230_.61.0526b13: 緊那羅者。是帝釋天主法樂神也。頭上有一
T2230_.61.0526b14: 角等
T2230_.61.0526b15: 羅刹婆者。法華云羅刹。疏云。是食人鬼。人
T2230_.61.0526b16: 屍若臭。能呪養之令鮮。復有噉精氣鬼。人
T2230_.61.0526b17: 心中有七渧甜水和養精神。鬼噉一渧令
T2230_.61.0526b18: 頭誦。三渧悶絶。七渧盡即死云云若祕釋者。
T2230_.61.0526b19: 噉食二重業垢入淨法界腹中之義。若乘
T2230_.61.0526b20: 如是乘者迅速無比。名爲羅刹乘也
T2230_.61.0526b21: 比舍遮者。准大日釋。毘舍遮是極苦楚義。
T2230_.61.0526b22: 以是餓鬼趣故。常爲飢渇熱惱之所逼切。
T2230_.61.0526b23: 因以爲名。若就字門。毘舍掲底是第一義
T2230_.61.0526b24: 諦。趣不可得故。以大悲不捨苦惱衆生。
T2230_.61.0526b25: 即於其入住不思議解脱。是毘舍引遮之義
T2230_.61.0526b26: 也
T2230_.61.0526b27: 母天衆者。依大日釋。是焔魔部主。諸鬼魅之
T2230_.61.0526b28: 類凡有七姊妹也。一名左悶拏。二名嬌吠
T2230_.61.0526b29: 哩。三名吠瑟拏微。四名嬌麼引哩。五名印
T2230_.61.0526c01: 捺哩。六名嘮捺哩。七名末囉呬弭。此七名
T2230_.61.0526c02: 皆是眞言言莽怛哩毘藥則七母通用也。母
T2230_.61.0526c03: 類衆多故言母天衆。但呼鬼母爲母天者
T2230_.61.0526c04: 皆蓋爲尊重此等母衆耳
T2230_.61.0526c05: 部多衆者。是伊舍那天之眷屬也。大日釋云。
T2230_.61.0526c06: 亦是藥叉之類。以字義釋具如彼説云云雜
T2230_.61.0526c07: 名云鬼歩多也
T2230_.61.0526c08: 那羅延天者。大日釋云。即是世間所奉那羅
T2230_.61.0526c09: 延天。有衆多別名也。又經中校量。六十象
T2230_.61.0526c10: 力不如一香象力。乃至末後那羅延力最勝
T2230_.61.0526c11: 等。即是大力天也
T2230_.61.0526c12: 伊舍那天者。是則東北方天王也。智論云。伊
T2230_.61.0526c13: 舍那天子。帝釋左面天王也云云又云嚕捺
T2230_.61.0526c14: 囉二合大日釋云。即是世間所奉摩醯首羅
T2230_.61.0526c15: 天。亦有衆多異名也。即是一種自在天乘。
T2230_.61.0526c16: 乃至於一切法得大自在。法爾如是天然
T2230_.61.0526c17: 成就。故名摩醯首羅天。即是淨法界乘。以
T2230_.61.0526c18: 一切世間無非淨法界故。當知如是寶車
T2230_.61.0526c19: 其數無量。故能隨意取與遍施衆生也。智
T2230_.61.0526c20: 度論云。摩醯首羅天秦言大自在。八臂三眼。
T2230_.61.0526c21: 騎白牛云云
T2230_.61.0526c22: 與無量部多衆圍遶者是伊舍那天眷屬也
T2230_.61.0526c23: 難提自在爲上首者。難提者。此云善歡喜。
T2230_.61.0526c24: 合是大聖歡喜天也。大自在天爲上首者。
T2230_.61.0526c25: 此是第六天大自在也。若准義釋。欲界第六
T2230_.61.0526c26: 名小自在。色究竟主名大自在。今六欲中此
T2230_.61.0526c27: 天上勝故與大名也
T2230_.61.0526c28: 與無量瘧鬼衆圍遶者。此則大自在天眷屬
T2230_.61.0526c29: 也。言瘧鬼衆者。此鬼多類。故其病相藥亦
T2230_.61.0527a01: 非一也
T2230_.61.0527a02: 拏枳儞者。大日釋云。此是藥叉趣攝。世間所
T2230_.61.0527a03: 傳云。屬摩訶伽羅。人有受其呪術者。爲彼
T2230_.61.0527a04: 所加持故。亦好食人心故。法華云。吉遮若
T2230_.61.0527a05: 人吉遮是也。凡人身或有黄藥。如牛黄之類。
T2230_.61.0527a06: 若彼遇而食之。便得最上成就。能於一日
T2230_.61.0527a07: 中周行四域。隨意所爲。然彼法亦不得無
T2230_.61.0527a08: 故殺人。要知彼命期欲盡。於六月内方得
T2230_.61.0527a09: 取之。以幻術潜盜其心。更用餘物代之。
T2230_.61.0527a10: 彼雖失其常性。猶固未死。要至命期盡
T2230_.61.0527a11: 時乃散壞耳。毘盧遮那以降三世法門化
T2230_.61.0527a12: 作大黒神。具大威力。以灰塗身。於曠野中
T2230_.61.0527a13: 作法。悉召拏枳儞輩而呵責之。以汝常殺
T2230_.61.0527a14: 人故。今當食汝。以方便示爲彼衆而呑
T2230_.61.0527a15: 之。彼等怖畏。咸歸命佛。然後捨之。制令不
T2230_.61.0527a16: 殺。彼白佛言。我若不食肉者。如何自濟。佛
T2230_.61.0527a17: 言。聽汝食死人心。彼白佛言。人欲死時。諸
T2230_.61.0527a18: 大藥叉等競來爭取。云何可得。佛言。聽於
T2230_.61.0527a19: 六月内以呪法加持之。至命盡時聽汝取
T2230_.61.0527a20: 食。爲調彼衆令入佛慧故引入此會也
T2230_.61.0527a21: 毘紐天者。或云韋紐。大日釋云。如此天乘
T2230_.61.0527a22: 迦樓羅鳥而行空中自在無礙。釋迦那羅延
T2230_.61.0527a23: 亦復如是。乘大勢威猛金翅鳥王飛行畢
T2230_.61.0527a24: 竟空中。截生死流轉取所應度者。故以爲
T2230_.61.0527a25: 名。智論云。韋紐天秦言遍聞。四臂捉貝持
T2230_.61.0527a26: 輪騎金翅鳥云云
T2230_.61.0527a27: 亦與無量瘧鬼衆圍遶者。即明毘紐天眷屬
T2230_.61.0527a28: 已上別
列已竟
T2230_.61.0527a29: 於彼衆會以下至羅刹衆等者。是總列也。所
T2230_.61.0527b01: 言天者。如前所説諸天衆也。龍者如下文
T2230_.61.0527b02: 所列難陀跋難陀等諸龍王也　乾闥婆者。
T2230_.61.0527b03: 是帝釋俗樂神也。大日釋云。出清淨音。亦是
T2230_.61.0527b04: 東方持國天王之眷屬也　摩睺羅伽者。是伏
T2230_.61.0527b05: 行神也。藥叉如下羅刹如上竝是北方多聞天
T2230_.61.0527b06: 王之眷屬也。此等八部其類衆多故云等也
T2230_.61.0527b07: 復有持明成就者以下至各與百千眷屬倶
T2230_.61.0527b08: 者。列持明成就衆。所言明者。大日釋云。除
T2230_.61.0527b09: 一切無明煩惱之闇故。名之爲明。然明及
T2230_.61.0527b10: 眞言。義有差別。若心口出者名眞言。從一
T2230_.61.0527b11: 切身分任運生者。名之爲明等云云今謂明
T2230_.61.0527b12: 者。是擧通明名。不可限於心口等也　所
T2230_.61.0527b13: 謂以下列名。有二十持明成就者
T2230_.61.0527b14: 初輪成就者者。如下文云。補沙鐵作輪。令
T2230_.61.0527b15: 端嚴匠造。縁利無瑕穢。六輻短磔量。置於
T2230_.61.0527b16: 五淨中三波多護摩。神通月白分。善伴戒行
T2230_.61.0527b17: 者。應修如劍法。乃至出光焔。吉祥持明者
T2230_.61.0527b18: 即成諸嚴具。大身遊自在。威徳具神通文廣
T2230_.61.0527b19: 蘇悉地經云。若欲成就輪仙法者。鑌鐵作
T2230_.61.0527b20: 輪。量圓兩指。一磔輪安六輻。綱椽銛利。如
T2230_.61.0527b21: 是作法。速得悉地云云光顯等法具如彼説
T2230_.61.0527b22: 又可尋
彼經説
T2230_.61.0527b23: 劍成就者者。下文云。又以如來磔量造窣
T2230_.61.0527b24: 堵婆十萬。取一劍無瑕翳者。隨取一像前。
T2230_.61.0527b25: 於神通月白分。於八日或十四。作三波
T2230_.61.0527b26: 多護摩加持劍。於像前廣大供養。坐於
T2230_.61.0527b27: 茅薦。其劍以右手而持念誦。乃至空中出
T2230_.61.0527b28: 聲作是言成就矣。悉地經云。若欲成就刀
T2230_.61.0527b29: 法者。取好鑌刀。量長兩肘。以小指齊闊四
T2230_.61.0527c01: 指。無諸瑕病。其色紺青如枿施鳥&MT03497;云云
T2230_.61.0527c02: 金剛杵成就者者。悉地經云。若欲成就拔折
T2230_.61.0527c03: 羅法者。以好鑌鐵作拔折羅。長十六指。兩
T2230_.61.0527c04: 頭各作三股。或紫檀木作。或三寶作。所謂
T2230_.61.0527c05: 金銀熟銅云云
T2230_.61.0527c06: 蓮華成就者者。悉地經云。若欲成就蓮華
T2230_.61.0527c07: 法者。以金作八葉蓮華。如兩指一磔手量。
T2230_.61.0527c08: 或用銀作。或熟銅作。或白栴檀木作云云
T2230_.61.0527c09: 鉞斧成就者者。悉地經云。若欲成就弓箭槍
T2230_.61.0527c10: 矟獨股叉棓及諸器仗。隨世用者隨意而作
T2230_.61.0527c11: 云云故知法驗成已。隨意而作加持光顯而
T2230_.61.0527c12: 用無妨
T2230_.61.0527c13: 如來部明成就者。蓮華部明成就者。金剛部
T2230_.61.0527c14: 明成就者者。蘇悉地經。三部各有三等。眞言
T2230_.61.0527c15: 各各持誦。成就上中下等九品悉地具如彼
説。要者
T2230_.61.0527c16: 可
尋
T2230_.61.0527c17: 盧陀羅天成就者者。大日云嚕捺羅二合。略
如前説
T2230_.61.0527c18: 義釋云。即是一種自在天乘。以最初嚕字
T2230_.61.0527c19: 爲眞言體。以本無塵垢三昧故。其心於一
T2230_.61.0527c20: 切法得大自在。法爾如是天然成就。故名
T2230_.61.0527c21: 摩醯首羅天。捺羅二合授與義。若以字門相
T2230_.61.0527c22: 釋。即是淨法界乘。以一切世界無非淨法
T2230_.61.0527c23: 界等如前。即持彼天眞言而得成就故
T2230_.61.0527c24: 云云
T2230_.61.0527c25: 毘紐天成就者者。大日釋云。今正音云尾瑟
T2230_.61.0527c26: 拏吠。此是毘紐。以最初尾字爲眞言體。嚕
T2230_.61.0527c27: 字加以伊聲。所謂金剛大力三昧。又以離
T2230_.61.0527c28: 言説故名畢竟空。瑟拏是進義生義等具如
前引
T2230_.61.0527c29: 亦是持彼天明以得成故
T2230_.61.0528a01: 母天衆成就者者。即前所列七姊妹等。以莽
T2230_.61.0528a02: 怛哩毘藥通爲眞言。莽是母義。句中兼有
T2230_.61.0528a03: 等聲。是衆多非一之義。以母類衆多又爲
T2230_.61.0528a04: 衆鬼之母。故以爲名。亦以麼字爲眞言體。
T2230_.61.0528a05: 是無我義。大空義。猶如虚空以無相故不
T2230_.61.0528a06: 礙衆生。大空亦爾。不礙一切煩惱故。能
T2230_.61.0528a07: 出生種種病行以利衆生。故名鬼母乘也。
T2230_.61.0528a08: 或可用訶利底母眞言云云亦持彼明得
T2230_.61.0528a09: 成就故云云
T2230_.61.0528a10: 摩睺羅伽成就者者。大日釋云。摩睺羅伽眞
T2230_.61.0528a11: 言。亦隨彼趣言音不釋句義。字門可解
T2230_.61.0528a12: 也
T2230_.61.0528a13: 蘖路荼成就者者。釋名如前。即是金翅鳥王
T2230_.61.0528a14: 眞言。在大日瑜伽。持彼眞言而得成也
T2230_.61.0528a15: 龍成就者者。大日釋云。嚩嚕拏龍王眞言。此
T2230_.61.0528a16: 是大海中龍也。諸龍王亦可通用之。阿半是
T2230_.61.0528a17: 水義。跛多者是主義。曳是助聲。以於一切
T2230_.61.0528a18: 智水法門而得自在。是故名爲水主。以初
T2230_.61.0528a19: 阿字爲眞言體。以此水本來不生常不動
T2230_.61.0528a20: 故。又如pa@m半字無有此岸彼岸。無所不
T2230_.61.0528a21: 遍無所不有同於大空。故名爲如來大智
T2230_.61.0528a22: 慧海。心主自在龍王常住其中。出生神變加
T2230_.61.0528a23: 持普門法雨。潤及一切等云云以持此明
T2230_.61.0528a24: 得成就故名龍成就也
T2230_.61.0528a25: 拏枳儞成就者者。釋名如前。是藥叉趣攝也。
T2230_.61.0528a26: 彼眞言者。訶去唎二合訶。大日釋云。賀是因
T2230_.61.0528a27: 義。以一切法皆因心有故。今以囉字門食
T2230_.61.0528a28: 之。名爲噉食人心。更加傍點故永盡心
T2230_.61.0528a29: 垢住大涅槃云云持此眞言得成就也
T2230_.61.0528b01: 樂叉成就者者。是正擧藥叉趣。即捷疾鬼也。
T2230_.61.0528b02: 大日瑜伽有此眞言。持此眞言得成就也
T2230_.61.0528b03: 摩尼跋捺羅成就者者。此云寶賢。新金光明
T2230_.61.0528b04: 有此大將。持彼眞言得成者也
T2230_.61.0528b05: 倶尾羅尾羅成就者恐剩尾
羅二字		別本次之寶
T2230_.61.0528b06: 賢列多聞天王。如前所釋。即是北天。此天
T2230_.61.0528b07: 眞言其數衆多。散在處處。持彼眞言得成
T2230_.61.0528b08: 就者也
T2230_.61.0528b09: 水天成就者者。應是西方醜目天王。此天統
T2230_.61.0528b10: 攝諸龍王衆故名水天。亦有眞言。持此成
T2230_.61.0528b11: 者也
T2230_.61.0528b12: 梵王成就者者。釋名如前。大日經有梵天眞
T2230_.61.0528b13: 言。釋云。以最初鉢羅字爲眞言體。跛是最
T2230_.61.0528b14: 勝義。囉是淨法界。非爲塵垢所染。即是蓮
T2230_.61.0528b15: 華胎藏。一切佛子皆如是最勝胎藏生。是故
T2230_.61.0528b16: 名勝子。末句加曳字故名爲梵王乘也。已
T2230_.61.0528b17: 上諸持明成就者等。皆持彼彼本眞言等而
T2230_.61.0528b18: 得成就者矣。如是以下總結如文
T2230_.61.0528b19: 復有日月以下至以爲眷屬倶者。列日月天
T2230_.61.0528b20: 子及宿曜等。大日經有日月天子眞言　初
T2230_.61.0528b21: 日天者。是除暗遍明義。如大日釋。梵音阿去引
T2230_.61.0528b22: 儞底野野即是彼名。是故世間謂日爲常利
T2230_.61.0528b23: 衆生者。即是寶佛日。本初不生之行。亦名日
T2230_.61.0528b24: 出三昧。亦名破暗三昧。如是慧日誓當轉
T2230_.61.0528b25: 授一切普利群生。乘此如實相去毘盧遮
T2230_.61.0528b26: 那大日之位。名爲日天乘也。次月天者。准
T2230_.61.0528b27: 釋者。月天是瑜伽淨月之義。梵音戰捺囉野
T2230_.61.0528b28: 亦云蘇摩。即是月名。一切世間以月能息
T2230_.61.0528b29: 除熱惱施清涼樂故謂之甘露。造暦者傳
T2230_.61.0528c01: 云。此甘露有十六分。乃至以十五分遍施
T2230_.61.0528c02: 衆生。以所餘一分還生等云云應引法華藥
T2230_.61.0528c03: 王品十喩中日月之喩也。與無量百千宿
T2230_.61.0528c04: 曜圍遶者。宿謂二十八宿等。即月天子之眷
T2230_.61.0528c05: 屬也。曜謂七曜二十宮等。是日天子之眷屬
T2230_.61.0528c06: 也
T2230_.61.0528c07: 復有無量如來族以下至如是上首者。列三
T2230_.61.0528c08: 部族。諸明王等諸使者衆。及一切神等。竝如
T2230_.61.0528c09: 畫像儀軌品及胎藏曼荼圖位。亦如別本大
T2230_.61.0528c10: 壇品説　言金剛者。即是夜叉王也。毘那
T2230_.61.0528c11: 夜迦者。其類衆多。不欲行者修諸善法獲
T2230_.61.0528c12: 得悉地。若不知者爲此所蔽。故蘇摩呼童
T2230_.61.0528c13: 子經云。復次世間有諸障難毘那夜迦爲覓
T2230_.61.0528c14: 過故。逐念誦人。於中分別。總有四
T2230_.61.0528c15: 部。何等爲四。一者摧壞。二者野干。三者
T2230_.61.0528c16: 一牙。四者龍象。從此四部流出無量毘那
T2230_.61.0528c17: 夜迦。摧壞部主名爲無憂大將。其部中有七
T2230_.61.0528c18: 阿僧祗以爲眷屬。護世四王所説眞言有
T2230_.61.0528c19: 持誦者彼作障難。野干部主名曰象頭。於
T2230_.61.0528c20: 其部中復有十八倶胝眷屬。摩醯首羅所説
T2230_.61.0528c21: 眞言有持誦者彼作障難。一牙部主名曰
T2230_.61.0528c22: 嚴髻。其部亦有一百四十倶胝眷屬。大梵天
T2230_.61.0528c23: 王及憍尸迦日月天子那羅延神諸風神等所
T2230_.61.0528c24: 説眞言有持誦者彼作障難。龍象部主名
T2230_.61.0528c25: 曰頂行。其部中有一倶胝那臾多一千波頭
T2230_.61.0528c26: 摩以爲眷屬。釋教所説諸妙眞言有持誦
T2230_.61.0528c27: 者彼作障難文長
云云		盡無餘等者。總列一切
T2230_.61.0528c28: 權實冥官神衆。如文　　烏婆跋羅迦神云云
T2230_.61.0528c29: 乃至於此三千以下至各與大威徳眷屬倶
T2230_.61.0529a01: 者。是列遠衆。如文　　三千大千世界者。倶
T2230_.61.0529a02: 舍頌云。四大洲日月。蘇迷盧欲天。梵世各一
T2230_.61.0529a03: 千。名一小千界。此小千千倍。説名一中千。
T2230_.61.0529a04: 此千倍大千。皆同一成壞云云釋文可見。其
T2230_.61.0529a05: 中所有天龍八部皆悉雲集。故名衆集序。然
T2230_.61.0529a06: 集衆中或來不來。皆由往昔持戒與乘各
T2230_.61.0529a07: 有緩急。大小顯密上中下等總有四句。謂戒
T2230_.61.0529a08: 乘倶急。戒緩乘急。戒急乘緩。戒乘倶緩。依
T2230_.61.0529a09: 戒緩急以有天龍鬼神等昇降。因乘緩急
T2230_.61.0529a10: 於此會座有來不來。今此會中所列大衆。
T2230_.61.0529a11: 皆於祕密眞言大乘而急者矣。故涅槃云。於
T2230_.61.0529a12: 戒緩者不名爲緩。於乘緩者乃名爲緩。委
T2230_.61.0529a13: 釋此義如法華疏。要者尋之
T2230_.61.0529a14: 皆於菩提以下至互不相逼惱者。明衆集威
T2230_.61.0529a15: 儀　於五百由旬内等者。亦瑜繕那。倶舍頌
T2230_.61.0529a16: 曰。二十四指肘。四肘爲方量。五百拘盧舍。
T2230_.61.0529a17: 此八踰繕那。釋文可見上來通
序已竟
T2230_.61.0529a18: 於是世尊以下至于品末。是別序也。有數段
T2230_.61.0529a19: 文。謂總告發問･對告･觀誥･現瑞。竝是發起
T2230_.61.0529a20: 序也。於是世尊以下至默然而住者總告
T2230_.61.0529a21: 示也　言世尊者。十號之中第十號也。世
T2230_.61.0529a22: 出世人所尊重故曰世尊。亦爲王種世間
T2230_.61.0529a23: 之所尊重。故言世尊也　住於如來莊嚴吉
T2230_.61.0529a24: 祥摩尼寶藏大寶樓閣者。是擧如來所住之
T2230_.61.0529a25: 處。即前所釋菩提曼荼羅也。其場種種莊嚴
T2230_.61.0529a26: 之相。具如華嚴及別譯經等　告慈氏等上
T2230_.61.0529a27: 首菩薩者。即是如前所列二十六大薩埵等
T2230_.61.0529a28: 　善男子此菩提揚莊嚴樹我所坐處者。更
T2230_.61.0529a29: 帖擧佛所住處也。善男子者。下文具云善
T2230_.61.0529b01: 男子善女人。智論廣釋善男女相。今撮要
T2230_.61.0529b02: 文。爲一切衆生得樂故自捨己樂。令一切
T2230_.61.0529b03: 衆生得離苦故以身代之。如是等無量。名
T2230_.61.0529b04: 爲善人相。是相多在男子女人。故説善男
T2230_.61.0529b05: 子善女人云云論文多在拔苦與樂。菩薩願
T2230_.61.0529b06: 行恒沙塵數。以要言之只在此二。故用此
T2230_.61.0529b07: 義釋男女相。正指菩薩傍被餘衆也。我
T2230_.61.0529b08: 於此座已摧四魔證成無上佛智者。歎此座
T2230_.61.0529b09: 處之功能。言已摧四魔者。謂五陰魔･煩惱魔･
T2230_.61.0529b10: 死魔･天魔。降魔之區多載經論。不能具述。
T2230_.61.0529b11: 瑞應經云。天魔與佛相應詰。佛云。丈夫會當
T2230_.61.0529b12: 鬪戰死。終不身在爲他降。魔云。比丘何求
T2230_.61.0529b13: 坐樹下。樂於林藪毒獸間雲起可畏杳冥冥。
T2230_.61.0529b14: 天魔圍遶不以驚。佛云。古有眞道佛所行。
T2230_.61.0529b15: 恬惔爲最除不明。斯誠最勝法滿藏。吾於
T2230_.61.0529b16: 斯坐快魔王。魔云。汝當作王輪金輪。七寶
T2230_.61.0529b17: 自至典四方。取受五欲快無比。斯處無道。
T2230_.61.0529b18: 起入宮。佛言。吾覩毒盛天火同。棄國如
T2230_.61.0529b19: 唾無所貪。得王亦有老死憂。去此無利。
T2230_.61.0529b20: 勿妄談。魔云。何安坐林而快語。委國財利
T2230_.61.0529b21: 守空閑。而不見我興四部兵。象馬歩兵億
T2230_.61.0529b22: 百千。已現獼猴師子面。皆持刀劍獲戈矛。
T2230_.61.0529b23: 超躍哮吼滿空中云云大論云。時淨居天住
T2230_.61.0529b24: 三面立。看佛與魔難詰鬪戰。天魔退走乃
T2230_.61.0529b25: 至鐵圍猶尚不已。大集觀佛三昧等云。魔
T2230_.61.0529b26: 王初欲來戰於佛。先令民屬。次令太子。次
T2230_.61.0529b27: 遣三女。皆不能壞。乃大瞋忿怒便自領軍。纔
T2230_.61.0529b28: 至佛所。主將倶墮。大論中。佛以偈呵魔女
T2230_.61.0529b29: 云。是身爲穢藪。不淨物腐積。是實爲行厠。
T2230_.61.0529c01: 何足以樂意。女因自恥。又語魔言。我三僧
T2230_.61.0529c02: 祗修集苦行乃得菩提。汝但設一無遮之
T2230_.61.0529c03: 會報爲天主。何得與我興斯戰諍。魔云。
T2230_.61.0529c04: 以何爲證。佛以手指地云。是知我。當時地
T2230_.61.0529c05: 神告。空神傳乃處梵世。天魔降已。得不動
T2230_.61.0529c06: 三昧成無上道。又智論云。爾時菩薩捨苦
T2230_.61.0529c07: 行處至菩提樹下坐金剛處。魔王將十八
T2230_.61.0529c08: 萬億衆來壞菩薩。菩薩智慧功徳力降伏衆
T2230_.61.0529c09: 魔已。即得阿耨多羅三藐三菩提云云大日
T2230_.61.0529c10: 釋云。釋迦矣尼佛初坐道場時。謂魔王言。
T2230_.61.0529c11: 汝由先世作一無盡施故。今得自在天主
T2230_.61.0529c12: 之身。然我從無量劫來修如是大施不可
T2230_.61.0529c13: 勝數。乃至身肉手足亦無所悋。云何與我
T2230_.61.0529c14: 校其優劣耶。魔言。我所作福。汝已爲證。汝
T2230_.61.0529c15: 之福業。誰當證明。若無證者即墮負處也。
T2230_.61.0529c16: 菩薩爾時申右手指地説眞實言。我本於
T2230_.61.0529c17: 此地上行菩薩道。種種難行苦行。地神證
T2230_.61.0529c18: 知。當知此指即是身密印也。爾時無量地神
T2230_.61.0529c19: 從地湧出。現其半身而作證明。魔王軍衆
T2230_.61.0529c20: 由是退散云云又云。如世尊昔在菩提漫荼
T2230_.61.0529c21: 羅降伏天魔軍衆時。汝於大會中現作證
T2230_.61.0529c22: 明。由是世尊號爲釋迦師子。能獨歩無畏
T2230_.61.0529c23: 救護世間已上淺略門
明義也		又云。如實相世尊。昔在
T2230_.61.0529c24: 菩提漫荼羅降伏無明住地魔王及與塵沙
T2230_.61.0529c25: 大衆時。以般若波羅蜜手屡舒五輪案
T2230_.61.0529c26: 一切衆生心地時。汝三昧現作證明。是故
T2230_.61.0529c27: 無量應度衆生。四種魔軍。由此退散。是故
T2230_.61.0529c28: 號爲寂業師子。能以自在神通救世間者
T2230_.61.0529c29: 已上以深
祕門釋之		又云。我初坐道場。以此一切如來
T2230_.61.0530a01: 一體速疾力三昧降伏天魔軍衆。然是中更
T2230_.61.0530a02: 有難降伏處。所謂煩惱等魔。無有形相方
T2230_.61.0530a03: 所。亦無足迹。難可覺知。於一念中亦皆殄
T2230_.61.0530a04: 滅。故云降伏四魔已上然前引要録文云
T2230_.61.0530a05: 入勝意慈定降伏魔軍。今於此云入一切
T2230_.61.0530a06: 如來一體速疾力三昧降伏天魔軍衆。雖三
T2230_.61.0530a07: 昧名異。而降魔義同。又依大日經。以十二
T2230_.61.0530a08: 句眞言王降伏四魔。故祕密漫荼羅品云。何
T2230_.61.0530a09: 以故。毘盧遮那世尊應正等覺。坐菩提座
T2230_.61.0530a10: 觀十二句法界降伏四魔。此法界生三處流
T2230_.61.0530a11: 出。破壞天魔軍衆云云釋云。謂大日如來坐
T2230_.61.0530a12: 道場時。平等觀於法界。而説此十二句眞
T2230_.61.0530a13: 言王。即以此力能降四魔除其罪垢也。然
T2230_.61.0530a14: 四種魔中。三魔無色。是佛於阿迦尼吒天
T2230_.61.0530a15: 時。已降伏之。唯天魔有相。爲欲令生世
T2230_.61.0530a16: 界中如自在力故。復於此土而現伏天魔
T2230_.61.0530a17: 也。三處者。謂如上所説。佛身上分出一切
T2230_.61.0530a18: 諸如來。中分從心至臍出一切菩薩。下分
T2230_.61.0530a19: 從臍至足出一切八部天神等。皆從如來
T2230_.61.0530a20: 平等三業普門示現大漫荼羅胎藏莊嚴之
T2230_.61.0530a21: 位。即是本尊眞言及印也。當知佛從於内證
T2230_.61.0530a22: 之徳現如是事時。即於爾時普伏四魔
T2230_.61.0530a23: 無有遺餘。今阿闍梨欲造漫荼羅時。亦須
T2230_.61.0530a24: 想於自身一同毘盧遮那。即得自在之力。
T2230_.61.0530a25: 亦同彼佛能伏四魔也。陀羅尼集第一卷
T2230_.61.0530a26: 有佛頂破魔結界降伏印呪具在
彼經		故彼經云。
T2230_.61.0530a27: 釋迦牟尼佛初成道時。坐菩提樹下。先用此
T2230_.61.0530a28: 印誦陀羅尼。護身結界降伏諸魔成等正
T2230_.61.0530a29: 覺。是陀羅尼印能解一切種種毒蟲。種種惡
T2230_.61.0530b01: 鬼。種種精魅。種種諸魔。鬼神呪術皆悉除遣。
T2230_.61.0530b02: 一切厭蠱呪詛口舌皆悉消滅不能爲害云云
T2230_.61.0530b03: 行者定慧具足。結跏趺座。結印誦呪。觀心除
T2230_.61.0530b04: 障之義。具在彼經。要者尋之。下文密印品
T2230_.61.0530b05: 及無能勝加持品有其印眞言。亦是降魔之
T2230_.61.0530b06: 法至下
應知		大日義釋釋降三世眞言云。如來以
T2230_.61.0530b07: 加持神力故。於首陀會天初成正覺。以眞
T2230_.61.0530b08: 言威力來下四禪中。爾時色像光明所知見
T2230_.61.0530b09: 法及諸眷屬。悉皆類彼諸天。而復出彼百
T2230_.61.0530b10: 千萬倍不可爲喩。諸四禪天喜懼交至怪
T2230_.61.0530b11: 未曾有。而作是念。今此處爲世界中尊。又
T2230_.61.0530b12: 有過我境界。不識其所從來。是何謂也。即
T2230_.61.0530b13: 共集會而問佛言。大天修何法威徳如是。
T2230_.61.0530b14: 爾時世尊隨彼所宜聞法。以三輪教化而
T2230_.61.0530b15: 開導之。既降伏已。然後次第來下遍於三
T2230_.61.0530b16: 界。爲欲調伏閻浮提衆生故。以補處身
T2230_.61.0530b17: 從兜率天下而轉法輪。乃至於舍衞城現
T2230_.61.0530b18: 大神變。制諸外道及曠野鬼神訶利帝母等
T2230_.61.0530b19: 種種難化衆生。如金剛頂中廣説。故曰降三
T2230_.61.0530b20: 世也已上與梵網中於十住處説法教化。其
T2230_.61.0530b21: 義大同。今於菩提場亦成無上覺。故云證
T2230_.61.0530b22: 成無上佛智也。始説華嚴并梵網經及此經
T2230_.61.0530b23: 等。皆爲顯示普門漫荼引導衆生入阿字
T2230_.61.0530b24: 門本不生際。等同大日如來之位故。次文結
T2230_.61.0530b25: 勸云汝等咸應坐於是處一切智佛智皆
T2230_.61.0530b26: 得生出也。世尊説是以下如文
T2230_.61.0530b27: 爾時金剛手以下至啓白是已者。是發問序
T2230_.61.0530b28: 也。於中二別。謂發問之儀及正發言問。從
T2230_.61.0530b29: 爾時下至于作禮者。是發問之儀也。以佛
T2230_.61.0530c01: 威神等者。世尊應説慈悲之力。對揚本願爲
T2230_.61.0530c02: 縁之力。槌砧至爲成法器故發此問也。既
T2230_.61.0530c03: 於佛所欲問甚深祕密之法故。從座起整
T2230_.61.0530c04: 身威儀向佛致禮。又一禮佛得五種果。一
T2230_.61.0530c05: 客儀端正。二善人稱歎。三長壽多財。四正法
T2230_.61.0530c06: 家生。五人中尊貴。白佛言以下正發言問。
T2230_.61.0530c07: 於此問中有其二別。謂總問別問也。初我
T2230_.61.0530c08: 問世尊等者總問。如文。次修佛頂眞言異方
T2230_.61.0530c09: 便以下至息災増益調伏法者。是別問也。
T2230_.61.0530c10: 有十餘句應別配於示現眞言大威徳品以
T2230_.61.0530c11: 下諸品。但舊別兩本句數稍多。大士發問其
T2230_.61.0530c12: 旨難測。翻譯之家開合文句意趣難解。不
T2230_.61.0530c13: 專別配。然第二品以下迄于經終。皆是如來
T2230_.61.0530c14: 酬十餘問之意廣分別説。於其中間或重
T2230_.61.0530c15: 生疑問以盡支派。或有餘菩薩更發問言。
T2230_.61.0530c16: 如是等事。至其文處當示意趣。且如示現
T2230_.61.0530c17: 眞言大威徳品。是答一切如來所説眞言明
T2230_.61.0530c18: 教及一字轉輪王佛頂入於大三摩地印之
T2230_.61.0530c19: 句。言三摩地者。舊云三昧。唐言等持亦
T2230_.61.0530c20: 調直定。有人云。禪定諸名不同。略有九種。
T2230_.61.0530c21: 一名三摩呬多。唐言等引。唯定非散。通有
T2230_.61.0530c22: 心無心有漏無漏。二者三摩地。唐言等持。三
T2230_.61.0530c23: 摩是等義。地是持義。等謂平等。由離不平
T2230_.61.0530c24: 等煩惱心故而得此平等心。故名爲等持。
T2230_.61.0530c25: 三者三摩鉢底。此云等至。舊云三摩跋提。
T2230_.61.0530c26: 唯定非散。通有心無心根本近分。四者駄演
T2230_.61.0530c27: 那。此云靜慮。舊云禪也。五者質多翳迦阿
T2230_.61.0530c28: 羯羅多。此云心一境性也。六者奢摩他。唯
T2230_.61.0530c29: 定唯有心也。七者現法樂住。唯定非散根
T2230_.61.0531a01: 本。八名心。九名定也。廣如別釋。畫像儀軌
T2230_.61.0531a02: 以下諸品。各至文初略顯其旨。不必順於
T2230_.61.0531a03: 發問次第。後哲玄覽以得意耳。如是一切
T2230_.61.0531a04: 如來以下。結歎所問眞實最勝成眞言行
T2230_.61.0531a05: 也。凌字與陵同音。陵犯侮侵也。突字陀骨
T2230_.61.0531a06: 反。觸欺也。由此一切有情以下。廣述發問
T2230_.61.0531a07: 所由。如文　　理趣法句以下。結要請説。言
T2230_.61.0531a08: 理趣者。一字眞言阿字妙理。法句法要者。
T2230_.61.0531a09: 則定慧之用。即本儀軌云。瑜伽理趣門。即觀
T2230_.61.0531a10: 菩提心。思惟阿字門。定慧應雙運云云一部
T2230_.61.0531a11: 宗要在此句也。法句之義如下廣説。唯願
T2230_.61.0531a12: 之字從心爲正。今作唯字。若惟音者訓獨
T2230_.61.0531a13: 也。又以水反。敬諾辭也。唯之與惟平聲是
T2230_.61.0531a14: 同。借無妨矣。言惟願者獨樂欲也
T2230_.61.0531a15: 爾時世尊誥金剛手以下。是答問序。於中
T2230_.61.0531a16: 有三。從初至未來當説者。先歎問者而許
T2230_.61.0531a17: 答所問。及以引證也。金剛手問其旨甚深。
T2230_.61.0531a18: 故先歎言善哉善哉。初善哉者。歎爲利樂一
T2230_.61.0531a19: 切衆生之意。後善哉者。歎爲住持佛頂眞言
T2230_.61.0531a20: 之行也。一切如來所説眞言者引證。現在
T2230_.61.0531a21: 一切如來同説也。汝能問等者。是歎也。
T2230_.61.0531a22: 是故等者。即許我今爲汝説也。先佛已説
T2230_.61.0531a23: 等者。引證去來諸佛已説當説
T2230_.61.0531a24: 爾時釋迦牟尼如來以下至由如來加持故。
T2230_.61.0531a25: 是觀誥也。釋迦云能。牟尼云寂。言一切煩
T2230_.61.0531a26: 惱障及智障等能令寂滅。證得究竟大般涅
T2230_.61.0531a27: 槃。故曰能寂。言如來者。梵云多陀阿伽
T2230_.61.0531a28: 陀。亦多陀阿伽度。亦怛他蘖多。亦怛他去引
T2230_.61.0531a29: 誐覩。成實論云。乘如實道來成正覺故名
T2230_.61.0531b01: 如來。智度論云。如法相解。如法相説。如
T2230_.61.0531b02: 諸佛安穩道來。佛如是來更不去後有中。
T2230_.61.0531b03: 是故名多陀阿伽陀云云大日經云。自證之
T2230_.61.0531b04: 智慧故説名如來云云又以如如智照如如
T2230_.61.0531b05: 境故名如來。今以本不生智照本不生境
T2230_.61.0531b06: 名如來也。以佛眼觀者。擧能觀智。於五眼
T2230_.61.0531b07: 中佛眼最上。佛具五眼。故金剛般若云。如
T2230_.61.0531b08: 來有肉眼。乃至如來有佛眼云云又非但佛
T2230_.61.0531b09: 具五眼。衆生亦有五眼。未除五種垢不得
T2230_.61.0531b10: 起五用。若除五種垢即得五眼淨。謂除破
T2230_.61.0531b11: 戒垢得肉眼淨。除亂心垢得天眼淨。除取
T2230_.61.0531b12: 相垢得慧眼淨。除塵沙垢得法眼淨。除無
T2230_.61.0531b13: 明垢得佛眼淨。故涅槃云。行大乘者雖有
T2230_.61.0531b14: 肉眼名爲佛眼。但衆生五眼。垢而未明。菩
T2230_.61.0531b15: 薩五眼。照而未寂。如來五眼。寂而常照。故
T2230_.61.0531b16: 言如來有等。雖有五眼唯佛用勝故云佛
T2230_.61.0531b17: 眼也　　一切世界者。明所觀境也。觀已爲
T2230_.61.0531b18: 未來等者。明觀之所以及與加持。亦是三力
T2230_.61.0531b19: 　一切世界者。謂法界力。　本願福力者。謂
T2230_.61.0531b20: 功徳力。加持即是佛加持力。故結云觀已
T2230_.61.0531b21: 也。＊誥一切菩薩大衆者。擧所被衆。謂發
T2230_.61.0531b22: 起。當機･影嚮･結縁四衆也　　善男子汝等憶
T2230_.61.0531b23: 念以下至奇特神變者。是勸憶念一體三
T2230_.61.0531b24: 法。言輪王一字者阿字理體。入一切法等者
T2230_.61.0531b25: 定。作不思議等者慧也。於一切世界以下。
T2230_.61.0531b26: 重歎定慧二法力用最勝。以令作意也。時
T2230_.61.0531b27: 一切菩薩等者。＊依勸憶念三法句也。唯
T2230_.61.0531b28: 除以下至加持故者。所以除是二菩薩者。
T2230_.61.0531b29: 至下可見
T2230_.61.0531c01: 時世尊坐大菩提樹下以下至沒入本處者。
T2230_.61.0531c02: 是現瑞序。將説大法故。先現瑞驚覺一切。
T2230_.61.0531c03: 令諸大衆生希奇想預知正説甚深微妙
T2230_.61.0531c04: 故現此瑞也。坐大菩提樹下者。重明佛所
T2230_.61.0531c05: 坐處。菩提樹相妙前已説。大福生地者。略
T2230_.61.0531c06: 歎地徳。如西域記。如來入以下正現瑞。
T2230_.61.0531c07: 於中二別。謂入定･放光。就入定中。言佛遊
T2230_.61.0531c08: 戲三摩地者。亦名師子遊戲三昧。故智論
T2230_.61.0531c09: 云。爾時世尊故在師子座入師子遊戲三
T2230_.61.0531c10: 昧。以神通力感動三千大千國土。六變震
T2230_.61.0531c11: 動。問曰。此三昧何以名師子遊戲。答曰。譬
T2230_.61.0531c12: 如師子搏鹿自在戲樂。佛亦如是。入此三
T2230_.61.0531c13: 昧。能種種迴轉此地令六變震動。復次師
T2230_.61.0531c14: 子遊戲。譬如師子戲日諸獸安穩。佛亦如
T2230_.61.0531c15: 是。入此三昧時。震動三千大千國土。能
T2230_.61.0531c16: 令三惡衆生一時得息皆得安穩。復次佛
T2230_.61.0531c17: 名人師子。師子遊戲三昧。是佛遊戲三昧也。
T2230_.61.0531c18: 入此三昧時。令此大地六種震動。一切地
T2230_.61.0531c19: 獄惡道衆生。皆蒙解脱得生天上。是名爲
T2230_.61.0531c20: 戲云云今文雖無震動之言。佛遊戲義與智
T2230_.61.0531c21: 論同。爲表正説一字佛頂及四佛頂佛眼
T2230_.61.0531c22: 明妃。與佛遊戲三摩地不相離義故。現入
T2230_.61.0531c23: 定放光二瑞。定慧雙運。其趣可見。一部旨歸
T2230_.61.0531c24: 只在此焉。從如來入至難行苦行者。明
T2230_.61.0531c25: 入定瑞。此有二別。初正入定。一佛一切佛
T2230_.61.0531c26: 同入定。如文。從世尊彼時下。明入定所
T2230_.61.0531c27: 念。謂憶念攝受一切衆生無量恒沙倶胝劫
T2230_.61.0531c28: 中所集施戒忍等善根　恒河沙者。此河在
T2230_.61.0531c29: 阿耨達池口四十里。深廣亦然其沙甚細似
T2230_.61.0532a01: 麺。與水渾流。故經處處擧以爲喩。然此河
T2230_.61.0532a02: 從阿耨達池東方金象口中流出。名殑伽
T2230_.61.0532a03: 河。此云恒沙。亦云福水。廣如別釋。倶胝劫
T2230_.61.0532a04: 者。華嚴阿僧祗品云。一百洛叉爲一倶胝
T2230_.61.0532a05: 云云劫者梵語略。具應言劫婆羅。此云時。
T2230_.61.0532a06: 謂長時。如劫章等云云積集施戒等者。略擧
T2230_.61.0532a07: 六度等行。如文六度義如
下説		從大丈夫相以
T2230_.61.0532a08: 下。是放光瑞也。此亦二別。初正放光。後明
T2230_.61.0532a09: 所作利益之事。於放光中二別。初總出光。
T2230_.61.0532a10: 所謂以下。明放光身分及以處所也。總列
T2230_.61.0532a11: 三十三處。謂頂･白毫相･眉･眼･鼻･耳･脣･頭･
T2230_.61.0532a12: 袈裟･膊･手･臍輪･二乳･二乳間･頂･二髀･二
T2230_.61.0532a13: 膝･二脛･二踝･坐處･二足･如來法輪處･眞多
T2230_.61.0532a14: 摩尼寶處･如來鑠訖底處･錫杖印處･一切如
T2230_.61.0532a15: 來心印處･無能勝忿怒轉輪王入三摩地無能
T2230_.61.0532a16: 勝印處･一切如來大慈處･大悲處･一切如來
T2230_.61.0532a17: 三摩地處･無畏處･記別處･一切如來明眞言
T2230_.61.0532a18: 處也。此三十三處略表下文所説印眞言
T2230_.61.0532a19: 耳。問。入定時一佛一切佛倶入於放光中。云
T2230_.61.0532a20: 何不見一切如來放光之文。答。文云一切
T2230_.61.0532a21: 如來心印處乃至一切如來明眞言處放光
T2230_.61.0532a22: 等。更莫生疑　　於一一光明以下。明上諸
T2230_.61.0532a23: 光各有無量眷屬光明也　從佛頂出以下
T2230_.61.0532a24: 更明佛頂出無量光照諸佛刹及三千界
T2230_.61.0532a25: 拔苦與樂作諸義利。即是總標正説佛頂
T2230_.61.0532a26: 王教之先兆也　於刹那頃等者。結作義利
T2230_.61.0532a27: 成就已畢。於恒河沙等者。明遍一切處令
T2230_.61.0532a28: 萎顇映蔽魔宮魔光明。及以照曜驚覺二
T2230_.61.0532a29: 十五有有情。如文　復來以下明收光。收
T2230_.61.0532b01: 光之義。諸經不同。各有因縁。今文可見。上
T2230_.61.0532b02: 來序文已竟
T2230_.61.0532b03: 菩提場經略義釋卷第二
T2230_.61.0532b04:   元永二年九月六日。東塔南谷於聖行房。
T2230_.61.0532b05: 巳時許書寫之了
T2230_.61.0532b06: 　智證大師作　　一挍畢　
T2230_.61.0532b07:
T2230_.61.0532b08:
T2230_.61.0532b09: 菩提場經略義釋卷第三盡行
行品
T2230_.61.0532b10:
T2230_.61.0532b11: 　　　  示現眞言大威徳品第二
T2230_.61.0532b12: 言示現眞言等者。顯示一字佛頂轉輪王眞
T2230_.61.0532b13: 言熾盛之威徳。并佛眼明妃最勝之功能。及
T2230_.61.0532b14: 四大佛頂眞言大威勢力。故曰示現眞言大
T2230_.61.0532b15: 威徳品。舊曰入三摩地加持顯徳品。然舊
T2230_.61.0532b16: 譯本以入定放光等文入於正説之始也。
T2230_.61.0532b17: 又別本經於序品中皆載五佛頂等眞言。次
T2230_.61.0532b18: 有畫像品。缺此品名。雖有是等少異。而多
T2230_.61.0532b19: 分文體同矣。至於放光等文。諸經不同。如
T2230_.61.0532b20: 法華經。入定放光等瑞皆在序品。金光明經。
T2230_.61.0532b21: 現瑞序文入正説品。故知進退隨宜不爲
T2230_.61.0532b22: 妨難。然據多分。今經入定放光等文在序品
T2230_.61.0532b23: 中。出定已後爲正説段。與法華同。於義便
T2230_.61.0532b24: 宜。甚爲好也。從此以下一十二品。竝爲聖
T2230_.61.0532b25: 教所説分也。但此祕教不用細科。直隨文
T2230_.61.0532b26: 釋。例如興唐大日義釋及以興善理趣釋等。
T2230_.61.0532b27: 事如前述
T2230_.61.0532b28: 爾時釋迦牟尼如來從彼三摩地起已下至
T2230_.61.0532b29: 如師子奮迅而顧視者。即是經家提起如來
T2230_.61.0532c01: 出定之儀也。三摩地者。謂前所入佛遊戲
T2230_.61.0532c02: 三摩地也。以佛眼觀者。明能觀佛智眼也
T2230_.61.0532c03: 　一切佛刹等者。明所觀之境界也。一切佛
T2230_.61.0532c04: 刹是器世間。彼大集會衆生世間。如文　　如
T2230_.61.0532c05: 師子奮迅等者擧譬也。如大日釋曰。奮迅是
T2230_.61.0532c06: 流出義。是流溢義。如師子王在深窟中安
T2230_.61.0532c07: 住不動。有時出穴嚬呻奮動。乃至佛亦如
T2230_.61.0532c08: 是。安住如來甚深密藏之中。若非如來加
T2230_.61.0532c09: 持神力。則微妙寂滅不可得示。今乃示現
T2230_.61.0532c10: 無盡身口意種種形聲遍滿法界云云今亦
T2230_.61.0532c11: 如是。欲説五佛頂等眞言及其威徳以對
T2230_.61.0532c12: 金剛手前所問之旨故。從定起奮迅顧視。
T2230_.61.0532c13: 令時會衆肅有所待也
T2230_.61.0532c14: 誥金剛手以下至法輪等大明王者。是正
T2230_.61.0532c15: 對告也。汝今諦聽者。即是誡許。三慧之中
T2230_.61.0532c16: 初聞慧也。一字佛頂等者。列五佛頂及毫
T2230_.61.0532c17: 相等也。作大利益等者。略明此等明王眞
T2230_.61.0532c18: 言所有利益成就者也。明妃等者。且列六
T2230_.61.0532c19: 大明王也。此等明王其數甚多。故云等也
T2230_.61.0532c20: 所有一切衆生界以下至不被一切難者。擧
T2230_.61.0532c21: 能修行人。於中二別。初擧能修佛頂眞言
T2230_.61.0532c22: 行人。次明所獲利益也　　所有一切等者。
T2230_.61.0532c23: 總標能修行人也。於一切等者。明所被
T2230_.61.0532c24: 機。凡修大乘菩薩行者。可先他後己。故
T2230_.61.0532c25: 云於一切有情也。勤修佛頂等者。別標修
T2230_.61.0532c26: 佛頂眞言行者也。及一切等者。明受菩
T2230_.61.0532c27: 薩乘者也。苾芻等者。是四部衆。舊曰比
T2230_.61.0532c28: 丘比丘尼等。如前分別。竝皆是修佛頂眞言
T2230_.61.0532c29: 行之人也。從不被一切下。明所獲利有
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