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菩提場經略義釋 (No. 2230_ 圓珍撰 ) in Vol. 61

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T2230_.61.0554a01: 明其功能也。眞言如文
T2230_.61.0554a02: 次以二手虚心合掌十指右押左互相交名爲
T2230_.61.0554a03: 吉祥印者。示結可知。名娑嚩二合娑底二合迦
T2230_.61.0554a04: 者。更擧梵名未詳如來吉祥印能成大人相
T2230_.61.0554a05: 等者。略明功徳。及説眞言。如文
T2230_.61.0554a06: 次即以此前印悉開於十指小指大指合餘指
T2230_.61.0554a07: 皆微屈是印如蓮華名爲蓮華印者示結。如
T2230_.61.0554a08: 文。如來吉慶印以下至眞言末者。重標印
T2230_.61.0554a09: 名明其獲福。及説眞言。福利多種。謂獲佛
T2230_.61.0554a10: 菩薩乃至地居有情等福。眞言如文。成就等
T2230_.61.0554a11: 者。重示獲福不虚也
T2230_.61.0554a12: 次准前印如來敷蓮華應結於當心名般若波
T2230_.61.0554a13: 羅蜜印者。示相結名。此明大威徳以下至
T2230_.61.0554a14: 是印大威力者。明此印威徳大力也。眞言
T2230_.61.0554a15: 如文
T2230_.61.0554a16: 金剛手此般若以下至證得大菩提。重明此
T2230_.61.0554a17: 印眞言大功徳也
T2230_.61.0554a18: 次准此前印雙屈大指入掌是名如來大悲印
T2230_.61.0554a19: 者。示相結名。眞言如文
T2230_.61.0554a20: 次即以前印各屈大指入掌各令拄著小指根
T2230_.61.0554a21: 下是名如來膝印者。示相結名。眞言如文
T2230_.61.0554a22: 次准前膝印以二大指各跓無名指根是名
T2230_.61.0554a23: 如來踝印者。示相結名。眞言如文
T2230_.61.0554a24: 次准前踝印以二大指＊跓中指根下名如來
T2230_.61.0554a25: 足印者。示相結名。眞言如文
T2230_.61.0554a26: 爾時世尊告金剛手以下至不能盡知其福
T2230_.61.0554a27: 利者。略明此等大印及百千倶知眷屬印等
T2230_.61.0554a28: 福利無盡也
T2230_.61.0554a29: 説伽陀曰以下至證得如來身者。重説伽
T2230_.61.0554b01: 陀廣歎此等大印威徳大力也。若成此明王
T2230_.61.0554b02: 等者。勸爲利益故必應受持及廣流布也。
T2230_.61.0554b03: 是印名大印等者。明此印有大威力令末
T2230_.61.0554b04: 世有情修持善品也。若善男女等以下至能
T2230_.61.0554b05: 療諸疾病者。廣明此等印眞言令持誦者
T2230_.61.0554b06: 滅罪生福得通根具無病長壽拔苦與樂自
T2230_.61.0554b07: 他福利皆悉具足也。我今而略説等者。更示
T2230_.61.0554b08: 大印功力以勸常當受持也。遠離諸障難
T2230_.61.0554b09: 等者。明常受持者離障證果也
T2230_.61.0554b10: 金剛手此一切等者。總結如上諸印利益持
T2230_.61.0554b11: 誦佛頂眞言諸有情故而宣説之上來印眞
言品竟
T2230_.61.0554b12: 菩提場經略義釋卷第四
T2230_.61.0554b13: 　　　　　　　　　　　智證大師記　一校畢　
T2230_.61.0554b14:
T2230_.61.0554b15:
T2230_.61.0554b16: 菩提場經略義釋卷第五盡經
第五卷
T2230_.61.0554b17:
T2230_.61.0554b18: 　　　  諸成就法品第九
T2230_.61.0554b19: 前品廣説印契安布及眞言等了。今此品中
T2230_.61.0554b20: 説世出世種種成就方便事業。故言諸成就
T2230_.61.0554b21: 法品。猶是答其成就事業之問也
T2230_.61.0554b22: 爾時釋迦牟尼佛觀察大衆者。將爲當來諸
T2230_.61.0554b23: 衆生故。略説佛頂輪王種種成就之法。故更
T2230_.61.0554b24: 觀察諸大衆會以告金剛手也。祕密主當
T2230_.61.0554b25: 來後世嬾惰懈怠以下至轉輪王功能者。許
T2230_.61.0554b26: 爲不精進無暇有情略説頂輪王功能也。於
T2230_.61.0554b27: 中略擧二類有情。一懈怠不精進者。二或
T2230_.61.0554b28: 婆羅門等者。是有淨信者也。言婆羅門勝
T2230_.61.0554b29: 族刹利族姓者。於四姓中擧其二種類。勝
T2230_.61.0554c01: 族可見。有淨信及發菩提心者。大日經云。
T2230_.61.0554c02: 菩提心爲因。悲爲根。方便爲究竟云云義
T2230_.61.0554c03: 釋云。菩提心即是白淨信心義也。釋論云。佛
T2230_.61.0554c04: 法大海信爲能入。如梵天王請轉法輪時。
T2230_.61.0554c05: 佛説偈言。我今開甘露味門。若有信者得
T2230_.61.0554c06: 歡喜。此偈中不言施戒多聞忍信禪慧人能
T2230_.61.0554c07: 得歡喜。獨説信人。佛意如是。我第一甚深
T2230_.61.0554c08: 法。微妙無量無數不可思議。不動不倚不著
T2230_.61.0554c09: 無所得法。非一切智人則不能解。故以信
T2230_.61.0554c10: 力爲初。非由慧等而能初入佛法。萬行功
T2230_.61.0554c11: 徳從此増長云云菩提心義其文稍廣。不能
T2230_.61.0554c12: 煩述。若依彼釋。菩提心與自淨信心只是
T2230_.61.0554c13: 一法。然今文似二。更引他經釋。大乘十
T2230_.61.0554c14: 法經云。佛言。善男子。菩薩摩訶薩成就十
T2230_.61.0554c15: 法。是住大乘。何等爲十。一者信成就。二者
T2230_.61.0554c16: 行成就。三者性成就。四者樂菩提心。五者樂
T2230_.61.0554c17: 法。六者觀正法行。七者行法性法。八者捨
T2230_.61.0554c18: 慢大慢。九者善解如來祕密之教。十者心
T2230_.61.0554c19: 不悕求聲聞縁覺乘。時淨無垢寶月王光菩
T2230_.61.0554c20: 薩摩訶薩白佛言。世尊。云何菩薩摩訶薩信
T2230_.61.0554c21: 成就。佛言。善男子。菩薩摩訶薩行不淨行
T2230_.61.0554c22: 得柔軟行。彼菩薩信諸如來正眞正覺無上
T2230_.61.0554c23: 菩提。信諸如來於一念中説三世事。信如
T2230_.61.0554c24: 來藏不老不死無量無邊不生不滅不常不
T2230_.61.0554c25: 斷。信諸佛實際法界一切智一切智人所知
T2230_.61.0554c26: 力無所畏不共佛法。信諸如來無見頂相。信
T2230_.61.0554c27: 諸如來三十二相八十種好莊嚴其身身有
T2230_.61.0554c28: 圓光。信聲聞所説縁覺所説菩薩所説。及信
T2230_.61.0554c29: 所有善言説者。信此世過世。信正行者住正
T2230_.61.0555a01: 行者若有沙門若婆羅門。信善業果甚可愛
T2230_.61.0555a02: 樂微妙最勝。所説若天天主若人人主。信
T2230_.61.0555a03: 不善果不可愛樂。苦惱無量。或在地獄或
T2230_.61.0555a04: 在餓鬼或在畜生。彼菩薩如是信已。得離
T2230_.61.0555a05: 三法一疑二惑三不決定。善男子。菩薩摩訶
T2230_.61.0555a06: 薩成就如是信。名爲信成就略二
三文		善男子。
T2230_.61.0555a07: 云何菩薩摩訶薩樂菩提心。善男子。菩薩摩
T2230_.61.0555a08: 訶薩以有菩提相故發菩提心。未發菩提
T2230_.61.0555a09: 心時。或諸如來或諸聲聞勸發菩提心。善男
T2230_.61.0555a10: 子。此是菩薩初發菩提心相。善男子。彼菩薩
T2230_.61.0555a11: 聞有菩提。聞菩提心有大功徳。聞發阿耨
T2230_.61.0555a12: 多羅三藐三菩提心。此是菩薩第二發菩提
T2230_.61.0555a13: 心相。善男子。彼菩薩見諸衆生無主無親
T2230_.61.0555a14: 無救無護無能度之令至彼岸。菩薩即爲
T2230_.61.0555a15: 彼諸衆生起慈悲心而作是言。我當於彼
T2230_.61.0555a16: 無主無親無救無護諸衆生等而作救護。而
T2230_.61.0555a17: 爲彼因縁故發阿耨菩提心。此是菩薩第三
T2230_.61.0555a18: 發菩提心相。善男子。彼菩薩以見如來相
T2230_.61.0555a19: 具足身。生歡喜心生勇悦心。心生歡喜。以
T2230_.61.0555a20: 是因縁故發阿耨菩提心。此是菩薩第四發
T2230_.61.0555a21: 菩提心相。善男子。彼菩薩爲衆生令得利
T2230_.61.0555a22: 益安隱樂故。修行布施持戒忍辱。修行精
T2230_.61.0555a23: 進禪定般若廣説六度相
不能具載		善男子。菩薩摩訶薩
T2230_.61.0555a24: 如是發菩提心。名爲菩薩樂菩提心云云彼
T2230_.61.0555a25: 經廣説十法之中。信及菩提心。一一相別
T2230_.61.0555a26: 説。今文淨信及菩提心。一二之義隨宜解釋。
T2230_.61.0555a27: 菩提心義具如彼經及華嚴經菩提心論菩
T2230_.61.0555a28: 提心義章説。爲如是等愛樂修行眞言者。
T2230_.61.0555a29: 略説佛頂輪王眞言威徳功能也
T2230_.61.0555b01: 能摧一切天龍以下至伽陀末者。略標佛頂
T2230_.61.0555b02: 輪王威徳神力也。於中初總顯示摧伏八
T2230_.61.0555b03: 部有情之功也。亦能令死等者。別示其能。
T2230_.61.0555b04: 如文。示現天中等者。結示現形無比功徳
T2230_.61.0555b05: 無盡也。我今少分等者。誡許深密法要非
T2230_.61.0555b06: 聊爾説。所以如來四誡鄭重告金剛手有三
T2230_.61.0555b07: 聽者。謂誡聞略中廣説法而善作意也。
T2230_.61.0555b08: 我説異方便等者。更以偈略明我及一切
T2230_.61.0555b09: 佛利生故説之。如文
T2230_.61.0555b10: 若有人纔誦以下。廣説種種成就之法及功
T2230_.61.0555b11: 能也。言離一切怖畏者。華嚴經云。初地菩
T2230_.61.0555b12: 薩離五怖畏。所謂不活畏･惡名畏･死畏･惡
T2230_.61.0555b13: 道畏大衆威徳畏云云廣説如法華玄義也。
T2230_.61.0555b14: 此文云纔誦眞言離一切畏。則知誦持此
T2230_.61.0555b15: 眞言力即身登地可以明矣。若能常持誦
T2230_.61.0555b16: 等者。明常持誦者遠離諸魔消滅罪惡也。
T2230_.61.0555b17: 言諸魔者。謂陰魔･煩惱魔･死魔･天魔也。然
T2230_.61.0555b18: 魔多種。或有八魔十魔。具如瓔珞華嚴等
T2230_.61.0555b19: 也。降魔義者如上已説。言僅誦之功。尚登
T2230_.61.0555b20: 地位離一切畏。況常持誦者乎。如上所説畫
T2230_.61.0555b21: 像以下。明種種作法次第也。三時澡浴三時
T2230_.61.0555b22: 換衣等。具如儀軌品也。誦二十五落叉遍
T2230_.61.0555b23: 者。論云。落叉此翻億。大日釋云。落叉梵音。
T2230_.61.0555b24: 是相義亦是見義也。我於種種經教中凡有
T2230_.61.0555b25: 持誦相應處。多言誦一落叉或三落叉等。
T2230_.61.0555b26: 或言爲除罪障故誦一落叉。極重障者不
T2230_.61.0555b27: 過三落叉便得罪業清淨。然此義有餘。今
T2230_.61.0555b28: 當決之。所謂落叉者是相也。若得三相
T2230_.61.0555b29: 當是罪得除也。先明身相。謂身體先時麁
T2230_.61.0555c01: 重。今即輕安。乃至或行百千里。迅疾而往不
T2230_.61.0555c02: 覺勞倦。速疾異常。先時靜坐係縁多爲小
T2230_.61.0555c03: 蟲蚊虻等所惱。今悉不生。無復膩垢可惡
T2230_.61.0555c04: 之相。廣如大品中所説。此是身相也。口相
T2230_.61.0555c05: 者。隨有所誦暫發聲時本尊即至。又如大
T2230_.61.0555c06: 品所説。口發聲言非人不嬈於他之類。
T2230_.61.0555c07: 皆是語業淨相也。意亦有殊異相。謂發生無
T2230_.61.0555c08: 量慧解。如經一月四月分別不盡等。先時
T2230_.61.0555c09: 貪嗜如是如是食味。或不得者身即不安。
T2230_.61.0555c10: 今時寂然不復思念。乃至多日不食。恬然
T2230_.61.0555c11: 得喜悦之味。無餘食想。身亦不困。或先多
T2230_.61.0555c12: 種種煩惱。今皆靜息。皆是意淨相也。由具
T2230_.61.0555c13: 此三淨相故名三落叉。若不爾者。徒自勞
T2230_.61.0555c14: 形。虚數遍數。難得成就。無所益也。既得
T2230_.61.0555c15: 此三相。當更増修勝行也。或時諸天龍飛
T2230_.61.0555c16: 行空中。不敢履踐其影。或來敬禮問訊。天
T2230_.61.0555c17: 諸童子以爲給使問其所須。如此是誰得
T2230_.61.0555c18: 知耶。但誦持者自知而已。此亦罪除淨相也。
T2230_.61.0555c19: 然上來明離一切相。今説三相。與此云何
T2230_.61.0555c20: 相應耶。今答。此三相以阿字故。此三即一
T2230_.61.0555c21: 相。亦非一非異。如天台所解與此略同。謂
T2230_.61.0555c22: 一相一切相。非一非一切。即相即無相。即
T2230_.61.0555c23: 非相非無相。皆是此意也。如是三相平等
T2230_.61.0555c24: 住於實相。是三落叉。身實相是一落叉。除
T2230_.61.0555c25: 一切身垢。語實相是二落叉。除一切語垢。意
T2230_.61.0555c26: 實相是三洛叉。除一切心垢。三垢除已三功
T2230_.61.0555c27: 徳生。即是分證如來功徳也。又落叉是垛義
T2230_.61.0555c28: 標義。如文殊經中明。學射初雖遠垛後漸
T2230_.61.0555c29: 近之。乃至任運中的。首楞嚴三昧亦爾。以
T2230_.61.0556a01: 是因縁名落叉。復次身印契･口眞言･意本
T2230_.61.0556a02: 尊。即是三行差別不同即是三相。即此三相
T2230_.61.0556a03: 入阿字門故。離於三相一相平等。如是照
T2230_.61.0556a04: 見是三落叉義。落叉者見也。故云勿異。勿異
T2230_.61.0556a05: 者不得他觀也。復次前云三句義。謂菩提
T2230_.61.0556a06: 心爲種子即因也。大悲爲根。方便爲究竟。
T2230_.61.0556a07: 從首至終皆明此三事。或自顯此三徳。或
T2230_.61.0556a08: 爲成他三行。言三落叉者即與此相應也。
T2230_.61.0556a09: 又云。三落叉是數。數是世間也。出世落叉是
T2230_.61.0556a10: 見三相。謂字印本尊隨取其一。一合相是
T2230_.61.0556a11: 也。字印尊等身語心等名見也。又云。持滿
T2230_.61.0556a12: 一落叉者。謂以金剛語持之令滿十萬遍。
T2230_.61.0556a13: 然一是衆數之母。自餘一切諸數皆在其中
T2230_.61.0556a14: 若滿一落叉未有證驗。又當更作一落叉
T2230_.61.0556a15: 要令成就。一月二月等義皆如此也。若深祕
T2230_.61.0556a16: 釋者。落叉是一見義。謂境界現前以心目觀
T2230_.61.0556a17: 之。一縁不亂故名一見云云然釋文約字印
T2230_.61.0556a18: 本尊及身語意密明三落叉義。約善住一見
T2230_.61.0556a19: 説一落叉義。今言二十五落叉者。謂約二
T2230_.61.0556a20: 十五有以明此義。即前釋一字眞言。云歩
T2230_.61.0556a21: 即婆字門一切諸法有不可得義。所言有者
T2230_.61.0556a22: 二十五有也。釋迦尊以法王三昧普現二十
T2230_.61.0556a23: 五有隨類之身淨除諸有垢穢等云云故知
T2230_.61.0556a24: 誦二十五落叉遍以爲先行者。表淨除二
T2230_.61.0556a25: 十五有煩惱惑業之垢顯示二十五三昧自
T2230_.61.0556a26: 在之用也。破有之義。具如涅槃經及法華玄
T2230_.61.0556a27: 義行妙中説云云遍數終後從白月一日以下。
T2230_.61.0556a28: 明先行終後正入修行也。言白月者。一月
T2230_.61.0556a29: 三十日爲白黒兩分。月盈至滿謂之白分。
T2230_.61.0556b01: 月虧至晦謂之黒分。此擧白月表智慧也。
T2230_.61.0556b02: 一日乃至十五日者。表十五智斷也。三十心
T2230_.61.0556b03: 爲三。十地爲十。等妙爲二。妙覺究竟智斷
T2230_.61.0556b04: 圓滿。故以滿月而爲表也。例言黒月表定。
T2230_.61.0556b05: 然月輪體白黒常竝表寂而常照照而常寂
T2230_.61.0556b06: 義。具如涅槃月喩品及法華玄義位妙中説
T2230_.61.0556b07: 云云取蘇摩那華結以爲帳者。華以表因。四
T2230_.61.0556b08: 十位等行相廣多故以帳爲表也。以檀香塗
T2230_.61.0556b09: 三肘曼荼羅者。香清涼義。表五分也。塗三肘
T2230_.61.0556b10: 曼荼羅者具徳義。表三身三徳等也。以種種
T2230_.61.0556b11: 塗香華燒香飮食用蘇以爲燈等者。明五供
T2230_.61.0556b12: 養。大日釋云。獻塗香時即得無障礙戒寶。
T2230_.61.0556b13: 獻華時即得大慈生寶。獻燒香時即得遍
T2230_.61.0556b14: 至法界寶。獻燈明時即得轉無明寶等云云
T2230_.61.0556b15: 義准獻食時即得禪悦法喜寶也。當毘舍佉
T2230_.61.0556b16: 白分等者。毘舍佉又云㕹捨引佉。是二月也。
T2230_.61.0556b17: 結金剛跏者。謂結跏趺坐也。乃至現四種
T2230_.61.0556b18: 相如文。見如是相則得成就。如文。若誦
T2230_.61.0556b19: 倶知遍以下至成大悉地者。明誦四倶胝
T2230_.61.0556b20: 遍。於中初二倶知成先行法。三四倶知成
T2230_.61.0556b21: 辨諸事。八部皆伏成就悉地。如文。於恒河
T2230_.61.0556b22: 側等者。明作窣堵波之處也。於一一等者。
T2230_.61.0556b23: 明即於塔前香華供養誦七倶知遍即塔
T2230_.61.0556b24: 放光等也。即於刹那頃等者。明於一切世
T2230_.61.0556b25: 界得無與等者也
T2230_.61.0556b26: 帝釋尚速來以下至悉皆得清涼者。明誦
T2230_.61.0556b27: 七倶知遍以後諸天來供惡趣苦除之益也。
T2230_.61.0556b28: 爾時修行者刹那頃等者。明塔放光後。持明
T2230_.61.0556b29: 者身成大威徳得大神通。光明如融金顏
T2230_.61.0556c01: 貎如童子。諸佛所攝獲智身通。迅疾如風
T2230_.61.0556c02: 光映天衆也。若有見彼成就者以下至悉皆
T2230_.61.0556c03: 成辨者。明見持明者人并成就者。皆共騰
T2230_.61.0556c04: 空作持明仙遊歴世界等之華報也。所至
T2230_.61.0556c05: 帝釋處以下至出現於世者。明帝釋分座
T2230_.61.0556c06: 乃至獲得菩薩巧住壽大劫見無量佛等
T2230_.61.0556c07: 之果報也。於中佛是言以下至獲得人中
T2230_.61.0556c08: 尊者。重以偈明持眞言者自行化他斷惑成
T2230_.61.0556c09: 佛獲無上報。如文
T2230_.61.0556c10: 祕密主此修行方便有如來以下至求大菩
T2230_.61.0556c11: 提者者。引證明諸佛菩薩在因位時皆修
T2230_.61.0556c12: 此佛眼大明而得成就也。祕密主以下至
T2230_.61.0556c13: 愍念世間故者。明金剛手亦於因時修佛
T2230_.61.0556c14: 眼明難行苦行獲得成就也。金剛幢如來以
T2230_.61.0556c15: 下。重引一佛以證修此眞言王得成就
T2230_.61.0556c16: 也
T2230_.61.0556c17: 我今又説以下至住壽一大劫者。重説異成
T2230_.61.0556c18: 就事業也。於荷葉上等者。明加持所成就
T2230_.61.0556c19: 物也。乃至三種相現獲三悉地。竝如文
T2230_.61.0556c20: 神通月白分以下至住壽一大劫者。三時澡
T2230_.61.0556c21: 三洗三時換衣三時五悔等。竝如儀軌品説也。
T2230_.61.0556c22: 時別一千八遍等者。明所修行事也。別取苾
T2230_.61.0556c23: 芻毘奈耶等者。謂造鉢袈裟等一依因分律
T2230_.61.0556c24: 并隨機羯磨所説也。隨取一事等者。明於
T2230_.61.0556c25: 如上説像前修廣大供養。及三波多護摩以
T2230_.61.0556c26: 護鉢等。念誦眞言。三相現持時作變化等
T2230_.61.0556c27: 也
T2230_.61.0556c28: 又以如來礙量以下至住壽大劫者。明劍持
T2230_.61.0556c29: 明法也。於神通月白分於八日或十四日作
T2230_.61.0557a01: 三波多護摩等者。明加持劍時節作法也。
T2230_.61.0557a02: 其劍以右手而持等者。明空中有聲而云成
T2230_.61.0557a03: 就也。然後其像等者。明其像放光照行者
T2230_.61.0557a04: 身也。然後鼓明等者。舊本云。無量天樂不
T2230_.61.0557a05: 鼓自鳴云云故知明字與鳴同音也。即阿蘇
T2230_.61.0557a06: 羅女等者。明修羅女圍遶行者而爲眷屬
T2230_.61.0557a07: 騰空自在等益。如文
T2230_.61.0557a08: 又於高山頂上安佛像以下至爲佛優波塞
T2230_.61.0557a09: 迦者。明持輪成就等法也。高山頂上者。明
T2230_.61.0557a10: 先行處也。山即中道山。謂表淨菩提心安住
T2230_.61.0557a11: 不動義也。頂上表此菩提心究竟至於一切
T2230_.61.0557a12: 智地更無過上義也。安佛像者。表所縁妙
T2230_.61.0557a13: 境也。所謂初縁實相造境即中之義也。根莖
T2230_.61.0557a14: 菓者。表五根力等助道也。正助合行有所
T2230_.61.0557a15: 至處。誦二十一萬遍者。明初誦三落叉遍
T2230_.61.0557a16: 以爲輪等先行也。然後等者。正明作輪等
T2230_.61.0557a17: 法也。補沙鐵者。舊別兩本竝云屍陀林鐵。
T2230_.61.0557a18: 言輪者摧輾義也。謂摧煩惱敵也。或鉢置
T2230_.61.0557a19: 娑云云未詳。應使等者。明造輪匠也。造已
T2230_.61.0557a20: 以下。明既造輪已作護摩法以護持輪成
T2230_.61.0557a21: 就等之處所。即是入修羅宮之法而關鍵破
T2230_.61.0557a22: 壞也。又誦十萬以下。明次誦一落叉護摩
T2230_.61.0557a23: 修羅宮火然。如文。第三誦十萬以下。明復
T2230_.61.0557a24: 誦落叉蘇羅女出所求慰問也。入此宮中等
T2230_.61.0557a25: 者。明勸入宮也。竝諸助伴等者。誡入宮之
T2230_.61.0557a26: 時入與不入也。忽然輒入等者。明未入壇
T2230_.61.0557a27: 者入宮之損也。是故等者。略結未入壇者
T2230_.61.0557a28: 之失。如文。入於宮中等者。明持劍輪等人
T2230_.61.0557a29: 入宮之益也。彼得以下。廣明彼成就者得
T2230_.61.0557b01: 益之相。如文。其成就等者。明纔念輪王眞
T2230_.61.0557b02: 言輪破復成。如文。於迦葉波佛等者。引證
T2230_.61.0557b03: 明持輪成就者今現作優婆塞迦。如文。爾
T2230_.61.0557b04: 時世尊以下至愍念有情故者。更以伽陀
T2230_.61.0557b05: 引佛往縁而許説餘成就法。如文
T2230_.61.0557b06: 又如前軌儀等者。明作成就處并作塔念誦
T2230_.61.0557b07: 量數也。次當作塔之時等者。重以偈明作
T2230_.61.0557b08: 輪法也。置於五淨中等者。明護摩加持也。
T2230_.61.0557b09: 言五淨者。如蘇悉地供養品云。取黄牛乳
T2230_.61.0557b10: 酪蘇糞尿各別眞言經百八遍。和置一處
T2230_.61.0557b11: 云云廣如彼説。神通月白分等者。明加持時
T2230_.61.0557b12: 節等也。乃至出光以下。明得驗成就利益
T2230_.61.0557b13: 等。如文
T2230_.61.0557b14: 又説大成就法以下。重廣説成就法也。應作
T2230_.61.0557b15: 先行等者。明成迷怛囉法先行處并遍數作
T2230_.61.0557b16: 塔等也。復説伽他等者。重以偈廣説諸成
T2230_.61.0557b17: 就法也。不擇日等者。明不擇日吉凶及不
T2230_.61.0557b18: 必齋戒也。取不壞等者。如前略説。即是起
T2230_.61.0557b19: 屍之法也。無怖依儀軌等者。明行者與善
T2230_.61.0557b20: 伴作意持誦也。應問善不善等者。明問彼
T2230_.61.0557b21: 攝嚩吉凶等事皆悉指示也。念誦極功夫等
T2230_.61.0557b22: 者。明輪王大力明爲奉教使能與悉地常
T2230_.61.0557b23: 侍左右等也。或於彼口中等者。明劍持明
T2230_.61.0557b24: 法也。言於彼攝嚩口置細鐵末而以加持。
T2230_.61.0557b25: 便吐其舌長如青蓮。以刀割取成劍持明
T2230_.61.0557b26: 也。身色初日暉以下至以光悉照曜者。廣
T2230_.61.0557b27: 明持明者威徳大神力也。則往須彌峯等者。
T2230_.61.0557b28: 明往忉利天天衆驚懼而作眷屬也。帝釋
T2230_.61.0557b29: 與半座等者。天主分座天衆圍繞也威力如
T2230_.61.0557c01: 大等者。明威動千須彌及動倶知山千贍
T2230_.61.0557c02: 部洲并百天宮等也。於諸地獄中者。明諸惡
T2230_.61.0557c03: 趣作利益事也。威徳如天王等者。明嚴具
T2230_.61.0557c04: 備足天衆侍衞身如青蓮遊諸世界也。當
T2230_.61.0557c05: 住一千劫等者。明壽千劫供佛利生也。又
T2230_.61.0557c06: 持誦之人以下至常衞護彼人者。明成寶
T2230_.61.0557c07: 持明法也。倍加而念誦作窣堵波等者。明
T2230_.61.0557c08: 先行事也。於攝縛口置細寶末等者。正明
T2230_.61.0557c09: 作法也。當即於舌上現眞多摩尼者。正明得
T2230_.61.0557c10: 驗也。燃盛大威徳等者。明由得此寶劍持
T2230_.61.0557c11: 明等之所衞護也。又於口中置等者。明成
T2230_.61.0557c12: 長壽仙藥法也。謂於攝縛口置乳糜和蘇。
T2230_.61.0557c13: 欲起吐出。受取而食則成威徳成持明仙
T2230_.61.0557c14: 也。或手安於口等者。明出香篆也。篆字持
T2230_.61.0557c15: 兗反。書也。行者應作拳等者。明拳持明法。
T2230_.61.0557c16: 如文。次説大成就以下至決定勿生疑者。
T2230_.61.0557c17: 明成福持明法也。往蓮華池者。明先行法
T2230_.61.0557c18: 也。佛像槇壁等者。正明行法也。是像眼
T2230_.61.0557c19: 手動等者。正明得驗。作邑主等悉皆如文。
T2230_.61.0557c20: 我今而略説以下引證結示。如文。佛頂勝眞
T2230_.61.0557c21: 言以下。重示成就頂王眞言者無與等者
T2230_.61.0557c22: 也。先説成就法等者。明依如上説成就軌
T2230_.61.0557c23: 則。竝餘部中所有印契而作成就以得大
T2230_.61.0557c24: 力希有奇特也。所有十自在等者。明能説
T2230_.61.0557c25: 者徳也。言十自在者。華嚴五十三離世間
T2230_.61.0557c26: 品云。佛子。菩薩摩訶薩有十種自在。何等爲
T2230_.61.0557c27: 十。所謂教化調伏一切衆生自在。普照一切
T2230_.61.0557c28: 法自在。修一切善根行自在。廣大智自在。無
T2230_.61.0557c29: 所依戒自在。一切善根迴向菩提自在。精進
T2230_.61.0558a01: 不退轉自在。智慧摧破一切衆魔自在。隨所
T2230_.61.0558a02: 樂欲令發菩提心自在。隨所應化現成正覺
T2230_.61.0558a03: 自在。是爲十。若諸菩薩安住此法則得如
T2230_.61.0558a04: 來無上大智自在云云十力如前。若與此相
T2230_.61.0558a05: 應以下。明作法成就人尚壞天王況餘有
T2230_.61.0558a06: 情。如文。爲彼難調伏等者。明如上作種種
T2230_.61.0558a07: 法者如來必令得成就也。況字與貺同音。
T2230_.61.0558a08: 貺者賜也。以此教王儀等者。謂若依此教所
T2230_.61.0558a09: 説軌則而修行者。尚能令成諸不成者。況
T2230_.61.0558a10: 所求事寧不成乎。以此教王中以下。結示此
T2230_.61.0558a11: 法中攝入一切法故佛法眼中説爲最勝
T2230_.61.0558a12: 也
T2230_.61.0558a13: 爾時世尊以下至七言頌末。重明修習頂
T2230_.61.0558a14: 王求成就之軌則也。先佛諸仙寶髻説於
T2230_.61.0558a15: 是契經盡驚覺者。寶髻佛亦名寶勝。因縁如
T2230_.61.0558a16: 金光明中説。娜囉人也彌拏天也攝嚩囉自在也
T2230_.61.0558a17: 凍誐摩蹬伽之明者。謂如人間大自在天等
T2230_.61.0558a18: 所説眞言也更詳此明所作之教也。少分盡
T2230_.61.0558a19: 彼境界教者。且許盡彼等境也。此非正教
T2230_.61.0558a20: 三昧耶者。此結非正教也。例如大日釋云。
T2230_.61.0558a21: 若梵天所説眞言有阿字者。是約出離五
T2230_.61.0558a22: 欲覺觀不生明義。若帝釋護世眞言有阿
T2230_.61.0558a23: 字者。是約十不善道及災横不生明義。餘
T2230_.61.0558a24: 皆以類可知云云我爲染衣而宣説以下至
T2230_.61.0558a25: 是故相應三昧耶者。總明爲出家人宣説
T2230_.61.0558a26: 此教也。於中二別。初於彼愚昧及多聞等
T2230_.61.0558a27: 者。通明爲彼愚癡貪瞋邪見世間出世人也。
T2230_.61.0558a28: 次多分於此世間者等者。別明爲於世間聰
T2230_.61.0558a29: 哲乏財之人末世求道有障之者。是故等者
T2230_.61.0558b01: 結示。如文。加行修習等者。結誡求成就者
T2230_.61.0558b02: 夢中無染也。先知眞言三昧耶以下至身口
T2230_.61.0558b03: 意因而相應者。明預知三昧耶壇法等別
T2230_.61.0558b04: 而應於儀則三密相應也。設説必密眞言
T2230_.61.0558b05: 教以下三句。明設有眞言教法而必假觀
T2230_.61.0558b06: 行相應以修佛頂眞言也。眞言教法成就中
T2230_.61.0558b07: 以下三句。明此佛頂眞言諸眞言鑛地中之
T2230_.61.0558b08: 財也。鑛字古猛反。金璞也。亦作礦字。如智
T2230_.61.0558b09: 論云黄石中有金性等也。所有諸地之方
T2230_.61.0558b10: 所諸餘所有占算論王法理論及書畫醫方工
T2230_.61.0558b11: 巧如是等一切皆是世尊説者。明如上世間
T2230_.61.0558b12: 諸法皆是佛説也。如金光明云云故次行云
T2230_.61.0558b13: 調伏有情而示現諸佛此中作是説也。悉地
T2230_.61.0558b14: 三種而分別本來清淨眞言法獲得律儀與
T2230_.61.0558b15: 印契誰於一切起憎嫉者。謂於一佛乘阿字
T2230_.61.0558b16: 妙理中分上中下等九品悉地別。如折金
T2230_.61.0558b17: 杖不失金用云云諸有行者皆依律儀軌則
T2230_.61.0558b18: 而修得益。云何可起怨憎嫉妬也。眞言句
T2230_.61.0558b19: 義悉皆無憎嫉感招諸障難著於文字心猶
T2230_.61.0558b20: 豫彼作眞言多分別者。此文明無相義。謂一
T2230_.61.0558b21: 切諸法皆悉空寂。於此空法起憎嫉者必
T2230_.61.0558b22: 招罪障。故修眞言者著文字句義而生疑
T2230_.61.0558b23: 慮心。於無分別法而作分別想。不得見實
T2230_.61.0558b24: 相。若離分別戲論則見心實相。故金剛云。
T2230_.61.0558b25: 若見諸相非相則見如來云云著於眞言縁
T2230_.61.0558b26: 枝葉以下。結示如上著相者不應與授也。
T2230_.61.0558b27: 於旃陀羅不説應以下至法則不成壞己身
T2230_.61.0558b28: 者。明不爲惡人説此眞言。彼人不成還致
T2230_.61.0558b29: 損失也。是故等者。結愼莫説也。纒染貪欲
T2230_.61.0558c01: 必不成以下至云何成就救有情者。明多貪
T2230_.61.0558c02: 染者及忽遽散亂之人。自既無審慮義理成
T2230_.61.0558c03: 就難期。何救有情也。住阿蘭若及山藪等
T2230_.61.0558c04: 者。謂雖處閑靜而五塵交雜不得成就。所
T2230_.61.0558c05: 謂假名阿練若也。當住淨念者。勸當安住
T2230_.61.0558c06: 清淨正念也。心流散以下。明散心流動者必
T2230_.61.0558c07: 不成就也。是故等者。結示制心也。故天台
T2230_.61.0558c08: 云制心一處無事不成法界即一處等也。
T2230_.61.0558c09: 三種謗毀如來説以下至一切悉皆何不成
T2230_.61.0558c10: 者。擧三種人作三謗毀也。初一句標。次二
T2230_.61.0558c11: 句列。後一句結示。三種人者。謂求法他世人･
T2230_.61.0558c12: 住法人･理相應人也。世間悉無作是説等者。
T2230_.61.0558c13: 次明三種謗毀也。世間悉無者。擧上無相
T2230_.61.0558c14: 義也。作是説者。明下三種計也。所言自性
T2230_.61.0558c15: 因中有果
論也		及而去。并不去上二去來
實有＊論也		自性若成等
T2230_.61.0558c16: 者。謂計自性人若行眞言行者。餘二何不
T2230_.61.0558c17: 成也。如是等類謗佛所説故言心作三種
T2230_.61.0558c18: 謗也十六異論中義
於此可説也		是故世間有二論以下至世
T2230_.61.0558c19: 間有無作是思者。重明有無二計。初句表
T2230_.61.0558c20: 二論。次二句勸進。後一句結也。精進共同由
T2230_.61.0558c21: 福因等者。勸彼二論共同精進作福因不應
T2230_.61.0558c22: 生誹謗也三種謗者蓋外道計。謂數勝論等二十五
論諦六句自性實等在初等也。有無二
T2230_.61.0558c23: 論是佛弟子。謂小乘數人論人。并大乘清辨護
法等。佛世在前有其性分故預示之。云云		聖天種
T2230_.61.0558c24: 種設軌則以下至我説獲得下悉地者。謂依
T2230_.61.0558c25: 如上所説有情意樂所計不同。大聖慈悲説
T2230_.61.0558c26: 種種法令獲悉地。如根有下中上之異。悉
T2230_.61.0558c27: 地亦然。故云得下悉地也。一切諸天應供養
T2230_.61.0558c28: 以下至亦不應起於譏嫌者。謂凡持誦頂王
T2230_.61.0558c29: 眞言人雖供養天等八部而不必致禮。設
T2230_.61.0559a01: 不禮拜而不應生於譏嫌也。無量劫中等
T2230_.61.0559a02: 者。結示眞言最勝無比行歴劫不可説盡
T2230_.61.0559a03: 也。我説三部儀次第以下眞言教心輪王法
T2230_.61.0559a04: 者。謂已廣説三部儀則次第。其中亦有九
T2230_.61.0559a05: 品悉地故云多種類也。應作次第等者結
T2230_.61.0559a06: 勸。如文上來諸成
就法品竟
T2230_.61.0559a07: 　　世成就品第十卷五
T2230_.61.0559a08: 末法成就品及諸成就法品。廣説世間出世
T2230_.61.0559a09: 種種成就了。今此品説世間最勝事業普通
T2230_.61.0559a10: 祕密之法。以答金剛手最勝事業祕密之問。
T2230_.61.0559a11: 故曰世成就品
T2230_.61.0559a12: 爾時釋迦牟尼如來入一切眞言教照曜入不
T2230_.61.0559a13: 思議佛境界力遊戲三摩地以下至亦入是
T2230_.61.0559a14: 三摩地者。明佛所入三摩地名。謂欲説普
T2230_.61.0559a15: 通成就護摩法先入此定。恒沙佛土一切如
T2230_.61.0559a16: 來及諸菩薩亦入此定。所謂唯我知是相。十
T2230_.61.0559a17: 方佛亦然之意。亦是諸佛同事等之義也
T2230_.61.0559a18: 爾時金剛手以下至觀佛世尊者。明金剛手
T2230_.61.0559a19: 見佛入定遶佛不瞬也。爾時世尊以下至
T2230_.61.0559a20: 亦從定出者。明佛從定起出。如文。爾時
T2230_.61.0559a21: 釋迦以下至世尊作是説者。許略説五佛
T2230_.61.0559a22: 頂王普通之法也。金剛手以下至眞言末
T2230_.61.0559a23: 者。正説普通奉請眞言。如文。此是等者結
T2230_.61.0559a24: 名。如文。於遏迦中等者。明迎請時辨備
T2230_.61.0559a25: 閼伽也。次香等眞言曰如文。次迎請火天眞
T2230_.61.0559a26: 言曰如文。若撥遣等者。明撥遣火天時増
T2230_.61.0559a27: 加句。如文。次辨事眞言如文。此眞言以下
T2230_.61.0559a28: 明用此眞言法則。竝結名也
T2230_.61.0559a29: 次摧壞眞言如文。此名以下。結名及明除
T2230_.61.0559b01: 毘那也迦作法也。次一切事業以下至眞言
T2230_.61.0559b02: 末者。明摧毀佛頂眞言。如文。以此眞言以
T2230_.61.0559b03: 下。明此眞言力用也。以如是等大眞言以下
T2230_.61.0559b04: 至即成結曼荼羅界者。明如上所説諸眞
T2230_.61.0559b05: 言用途也。於輪王曼荼羅等者。總明作一
T2230_.61.0559b06: 切事業也。修行者先應等者。明淨室法也。
T2230_.61.0559b07: 即以此眞言於淨瓶中等者。重明灑淨法也。
T2230_.61.0559b08: 以摧壞佛頂等者。明加持橛法。如文。即成
T2230_.61.0559b09: 等者可見。無能勝佛頂眞言如文。以賢瓶等
T2230_.61.0559b10: 者。明香水灌頂離障也。此是無能等者。明
T2230_.61.0559b11: 此佛頂大眞言息障災除惡夢之功能也
T2230_.61.0559b12: 我今説一切頂王等者。重許説頂王眞言普
T2230_.61.0559b13: 通功能也。若纔憶念以下至悉皆消滅者。
T2230_.61.0559b14: 明若暫念者即成護身等利益云云若住奢
T2230_.61.0559b15: 摩奢那者。舊別兩本竝云屍陀林云云又以
T2230_.61.0559b16: 蘇護摩等者。明息災護摩法。兼明取伏藏
T2230_.61.0559b17: 法離障護伴等法也。定知有伏藏等者。正明
T2230_.61.0559b18: 取用伏藏法也。又於阿蘇羅窟門等者。明
T2230_.61.0559b19: 入穴法并得長年藥等也。或結輪王等者。
T2230_.61.0559b20: 明結印擲蘇羅前即彼倒地也。又喫穬麥
T2230_.61.0559b21: 等者。重明得長年藥也。又月蝕等者。明成
T2230_.61.0559b22: 大長年藥也。又於山頂等者。明得囉惹王也
T2230_.61.0559b23: 法也。又於山頂作縁生法身塔等者。明得
T2230_.61.0559b24: 摩訶滿拏里主法大舍人
主也		或得大邑主及郷
T2230_.61.0559b25: 黨主也
T2230_.61.0559b26: 又法取蓮華等者。明得無盡伏藏法也。又
T2230_.61.0559b27: 欲得敬等者。明得大小王等敬愛法也。又
T2230_.61.0559b28: 欲令等者。明得婆羅門敬愛乃至一切童女
T2230_.61.0559b29: 敬愛法也。取羯羅尾囉未敷華等者。明得
T2230_.61.0559c01: 一切人敬愛法也。又糠和尾娑毒也等者。明
T2230_.61.0559c02: 驅逐設咄嚕怨也法也。又以芥子等者。明
T2230_.61.0559c03: 摧設咄嚕法也。又以屍林等者。明令殞法
T2230_.61.0559c04: 也。又以芥子油等者。明得一切部多鬼敬
T2230_.61.0559c05: 愛法也。又以欝金等者。明一切必舍支敬
T2230_.61.0559c06: 愛法也
T2230_.61.0559c07: 又結印誦眞言加泮字者。明除鬼魅法也。
T2230_.61.0559c08: 又以覩羅斯藥燒者。明鬼魅現語法也。又眞
T2230_.61.0559c09: 言中加弱字者。明令中毒者迷悶却蘇法
T2230_.61.0559c10: 也。又眞言句中加匿字者。明毒不行法也。
T2230_.61.0559c11: 又眞言句中加莫字者。明制毒蛇法也。又
T2230_.61.0559c12: 屍麼舍那尸林炭畫作圓壇者。明召毒蛇及
T2230_.61.0559c13: 鬼魅來能禁止法也。又眞言句中加護摩者。
T2230_.61.0559c14: 明能禁口法也。又眞言句中加息字者。明
T2230_.61.0559c15: 禁惡星法也。又眞言句中加4字摧利牙者
T2230_.61.0559c16: 加速字令損支分。如文。加底瑟咜二合底瑟
T2230_.61.0559c17: 咜二合縛鬼魅乃至加論駄論駄禁喉。如文。
T2230_.61.0559c18: 又日蝕時月蝕時等者。明日月蝕時持孔雀
T2230_.61.0559c19: 尾作法以復。乃至能成辨諸事業也。又鹽
T2230_.61.0559c20: 和油麻護摩者。明令設咄嚕怨也鬼魅危患
T2230_.61.0559c21: 法也。又以瞿摩夷■彼人形等者。如文。■
T2230_.61.0559c22: 字奴結反。捺也。又燒一切種柴等者。明得
T2230_.61.0559c23: 種種財寶法也。又燒油麻等者。重明求財
T2230_.61.0559c24: 皆得法也。又燒屈屡草者。明増壽法也。又
T2230_.61.0559c25: 護摩粳米者。明得兒法也。又燒蜜者。明得
T2230_.61.0559c26: 諸人敬愛法也。又護摩蘇者。明得威徳法
T2230_.61.0559c27: 也。又護摩乳者。得息災法也。又護摩蘇者。
T2230_.61.0559c28: 明得増益法也。又七日三時等者。明獲大
T2230_.61.0559c29: 悉地也。我説大成就法以下至求成就用
T2230_.61.0560a01: 者。重説普通大悉地法也。於山頂有舍利塔
T2230_.61.0560a02: 前者。明成就處也。誦三十萬遍者。明先行
T2230_.61.0560a03: 之前遍數也。然後對像等者。正明修先行
T2230_.61.0560a04: 法也。此先行等者結示。如文。又入於大林
T2230_.61.0560a05: 不食等者。明在家隱形現行法也。又上於山
T2230_.61.0560a06: 頂等者。重明向日食乳等修隱形法也
T2230_.61.0560a07: 又法以左手作拳以下。復明得安怛但那
T2230_.61.0560a08: 也。又當月蝕時取劫波羅等者。重明得隱形
T2230_.61.0560a09: 也。劫波羅者。謂髑髏也。摩努沙者。人也。又
T2230_.61.0560a10: 取摩努沙心等者。亦明作藥。隱形之法以
T2230_.61.0560a11: 三金裹者。謂錬金銀及熟銅器重盛藥丸。例
T2230_.61.0560a12: 如陀羅尼集經第十云。又法取優鉢羅華。若
T2230_.61.0560a13: 無此華。取初出青蓮華･舍利波尼･鞞沙多
T2230_.61.0560a14: 波尼･摩陀那香･摩盧伽香･摩那吒羅。以上六
T2230_.61.0560a15: 種。等分擣作末。以雪水和作丸。丸如小
T2230_.61.0560a16: 棗大。於金銀合子重盛藥丸云云但生金銀
T2230_.61.0560a17: 等不得用之。以有毒故。如梵網云生金
T2230_.61.0560a18: 銀毒云云廣聚佛頂經云金毒銀毒等。亦有
T2230_.61.0560a19: 丸藥盛金銀熟銅等器要者
尋之		或黒月分以下。
T2230_.61.0560a20: 明加持藥時分得驗等也。又取牛黄等者。
T2230_.61.0560a21: 明得持明成就最上悉地也。又日月蝕時取
T2230_.61.0560a22: 牛黄蘇等者。明三相現。謂沸煙。爓。得三
T2230_.61.0560a23: 悉地謂不忘･隱形･騰空也。如是雄黄等者。
T2230_.61.0560a24: 明餘物成就也。言黄丹者未詳三種相現如
T2230_.61.0560a25: 文。又蘇路丹惹那未詳等者。重明隱形法也。
T2230_.61.0560a26: 又劍輪像伏黒鹿皮等者。總明一切成就得
T2230_.61.0560a27: 爲最勝也。又取不壞攝嚩如前等者。明起屍
T2230_.61.0560a28: 法。如前品説也。又取金末等者。明地持明
T2230_.61.0560a29: 仙也。若以鐵粖等者。明吐出劍法也。若置
T2230_.61.0560b01: 白芥子等者。明吐出嚴具也。若置油麻等
T2230_.61.0560b02: 者。明吐出本眞言教經夾得持明成就騰
T2230_.61.0560b03: 空也。又以手按彼迷怛羅口等者。重明迷怛
T2230_.61.0560b04: 羅法也。三相如常。動即語。意所求事皆説
T2230_.61.0560b05: 與長年藥若起即成使者。其持明人欲所去
T2230_.61.0560b06: 處乘彼肩上隨意而往得持明仙。如文
T2230_.61.0560b07: 爾時世尊以下。重説伽他云云祕密主汝聽
T2230_.61.0560b08: 以下至諸佛之所説者。許重略説普通修
T2230_.61.0560b09: 佛頂等成就。如文。此中作是言以下至及佛
T2230_.61.0560b10: 像動搖者。正説成就作法也。羯儞迦囉華
T2230_.61.0560b11: 及取蓮華蘂蘇嚕丹惹那等者。謂上三物以
T2230_.61.0560b12: 三金裹應作丸藥。別本云。當以羯儞迦囉
T2230_.61.0560b13: 華蓮華鬚素嚕丹惹三物等分和搗爲末。水
T2230_.61.0560b14: 和爲丸盛銀合中等如上
廣説		於日月蝕得三
T2230_.61.0560b15: 種成。三相次第得三悉地。如文。吉祥大持
T2230_.61.0560b16: 明等者。明如雷聲幡華及像動應知成就
T2230_.61.0560b17: 相也。若見等者。明見不祥相不求悉地
T2230_.61.0560b18: 也。獻塗香華等以下至然後作勝法者。明
T2230_.61.0560b19: 先作息災法乃至七遍然後作勝法也。應
T2230_.61.0560b20: 作等者。明作塔求成也。蝎蜡及鳴烏等者。
T2230_.61.0560b21: 明見成不成相以求成就也。舊別兩本竝
T2230_.61.0560b22: 云訖哩迦囉縒蟲迦迦鳥等云云蜴音亦蜥蜴
T2230_.61.0560b23: 也。蝋字未詳。或應蜥字
先的反。蜥蜴也		念誦以爲先等者。明
T2230_.61.0560b24: 歸命作福等必得成就也。爲少福愚夫等
T2230_.61.0560b25: 者。明爲少福人作増加福也。成佛悲爲本
T2230_.61.0560b26: 等者。明大悲利物故説眞言教也。大日經
T2230_.61.0560b27: 云悲爲根等之意也。天王帝釋等等者。明
T2230_.61.0560b28: 纔誦眞言勝彼天等也。及居士宮等者。明
T2230_.61.0560b29: 在王宮得驗成就者端嚴常作法也。清淨修
T2230_.61.0560c01: 行者等者明持念者不應多事。若多事者即
T2230_.61.0560c02: 心雜亂也。如世間之人等者。明劣慧無方
T2230_.61.0560c03: 便人於諸合藥闕縁不和有損無益也。三
T2230_.61.0560c04: 種微細者。謂不解陰陽不依教法不祕
T2230_.61.0560c05: 作法。由此倒者有壞不成也。若取於伏藏
T2230_.61.0560c06: 等者。明採伏藏人必有王等畏也。占相必
T2230_.61.0560c07: 生疑等者。明占相吉凶等生猶豫心也。醫
T2230_.61.0560c08: 術果増長攝授長年藥等者。謂世間醫方伎
T2230_.61.0560c09: 術果報増長得長年藥。皆由持眞言而獲
T2230_.61.0560c10: 彼等果也。如是諸伎術以下至猶此心住
T2230_.61.0560c11: 著者。結明諸伎術等由心住著而有過患
T2230_.61.0560c12: 無所獲也。眞言以爲首等者。明眞言爲首
T2230_.61.0560c13: 彼獲大福也。菩提最勝果等者。明由聞思
T2230_.61.0560c14: 修三慧行故得最勝果也。是處等者。謂此
T2230_.61.0560c15: 得果處一切賢聖常所遊戲也。是故等者。
T2230_.61.0560c16: 結歎是處。言能與相應成就本尊皆依此
T2230_.61.0560c17: 法也。我已曾廣説等三句。結示古今所説廣
T2230_.61.0560c18: 略。如文上來世成
就品竟
T2230_.61.0560c19: 　　無能勝加持品第十一
T2230_.61.0560c20: 前品已説世間最勝種種事業祕密儀則。以
T2230_.61.0560c21: 答金剛手最勝事業祕密之問。今此品説難
T2230_.61.0560c22: 勝奮怒明王眞言能破一切魔王魔衆。故言
T2230_.61.0560c23: 無能勝加持品此明王釋名。略
如序品中説		於叙問中止
T2230_.61.0560c24: 魔句也
T2230_.61.0560c25: 爾時世尊觀金剛手祕密王復以伽他而語之
T2230_.61.0560c26: 曰當於未來世有情劣精進我慢瞋恚癡無漸
T2230_.61.0560c27: 矯惱悋不能依儀軌修習眞言行者。佛重觀
T2230_.61.0560c28: 對揚説此偈者爲如是等諸有情類將説
T2230_.61.0560c29: 難勝加持眞言也。不能依儀等者。謂彼具縛
T2230_.61.0561a01: 愚癡衆生不依如來所説儀則不知修習
T2230_.61.0561a02: 眞言妙行也。是持誦之人等者。謂若是持誦
T2230_.61.0561a03: 眞言之人如前所説諸護摩法之所加持
T2230_.61.0561a04: 也。諸魔悉惑亂悉無是思惟以明獲成就虚
T2230_.61.0561a05: 受諸動勞常作是思惟愚夫常是説者。明被
T2230_.61.0561a06: 愚夫爲魔嬈亂受諸劬勞邪執異説也。故
T2230_.61.0561a07: 舊本云。魔鬼嬈心。唯説斷見。空無所有。如
T2230_.61.0561a08: 斯有情。意思業思。晝夜如是。雖多切苦。
T2230_.61.0561a09: 受持諸呪。永無證効云云別本文同。言處
T2230_.61.0561a10: 受者。處字昌與反。居。止。制。息留。定也。今
T2230_.61.0561a11: 用止訓也。爲息彼障故亦除諸魔羅今説此
T2230_.61.0561a12: 大明先佛之所説利益諸有情是無能勝明
T2230_.61.0561a13: 者。許爲除彼等有情魔障故正説此明也。
T2230_.61.0561a14: 所言諸魔四種如前。但於其中煩惱魔及
T2230_.61.0561a15: 天子魔多分爲障。如文可見。若人常憶念
T2230_.61.0561a16: 隨時住等引彼諸魔障者悉皆得除滅者。略
T2230_.61.0561a17: 説持明者得益也。言等引者。梵音云三
T2230_.61.0561a18: 魔呬多。是攝心一境之義即一心義。具如上
T2230_.61.0561a19: 説。即説眞言一句者如文。爾時金剛手祕密
T2230_.61.0561a20: 藥叉主心生大歡喜頂禮於世尊大覺智莊嚴
T2230_.61.0561a21: 此大無能勝是明我願聽者。世尊欲説此明。
T2230_.61.0561a22: 祕密主生大喜悦。頂禮大覺即言願聽也。
T2230_.61.0561a23: 言心生大歡喜者。謂世尊現在説法引道之
T2230_.61.0561a24: 時。衆生得益是不難也。今爲當來末世有
T2230_.61.0561a25: 情説此眞言。故生歡喜。是歡喜者非尋常
T2230_.61.0561a26: 喜。故加以大言。大覺智莊嚴者。於三覺中
T2230_.61.0561a27: 自覺覺他覺滿。菩薩二
乘。佛義如常説		佛是覺滿故云大覺也。
T2230_.61.0561a28: 所言智者。謂一切智道種智一切種智。此非
T2230_.61.0561a29: 次第三智。即一心三智也。故經云。三智一心
T2230_.61.0561b01: 中得云云莊嚴者。所謂定慧二嚴。以莊嚴法
T2230_.61.0561b02: 身也
T2230_.61.0561b03: 爾時世尊即説大無能勝陀羅尼曰。如文。説
T2230_.61.0561b04: 是陀羅尼世間悉皆聞者。謂説此明時。三種
T2230_.61.0561b05: 世間悉皆得聞也。是大無能勝能壞一切魔
T2230_.61.0561b06: 能増勤勇力者。明此眞言功能。如文。則住
T2230_.61.0561b07: 三昧形名爲無能勝者。結示此眞言亦名無
T2230_.61.0561b08: 能勝三摩地也。本瑜伽中定慧雙運之意也。
T2230_.61.0561b09: 説彼大心明大力極勇猛不易於前明是心世
T2230_.61.0561b10: 尊説者。是明説彼明王心眞言。如文。説此
T2230_.61.0561b11: 心眞言應等正覺説七佛之世尊顯揚諸功徳
T2230_.61.0561b12: 者。謂説此眞言非但我牟尼。七佛世尊亦
T2230_.61.0561b13: 顯功徳也。即説是大明利益修行者者。明
T2230_.61.0561b14: 大明是利益行者也。普遍諸世界六種而振
T2230_.61.0561b15: 動一切魔宮殿悉皆大振動者。結示此明威
T2230_.61.0561b16: 徳世界六動魔宮大震。如文
T2230_.61.0561b17: 金剛手此眞言句等者。明説此眞言之所
T2230_.61.0561b18: 以也。祕密主或持誦以下至帶頸臂者。明
T2230_.61.0561b19: 此眞言加持及持之軌則也。彼人以下至
T2230_.61.0561b20: 其前者。明持此眞言者易得成就。本尊速
T2230_.61.0561b21: 現。如文。念誦時若能憶持者。結勸行者念
T2230_.61.0561b22: 誦之時必能憶持也。金剛手我不見以下至
T2230_.61.0561b23: 欲來障難者。明持此眞言人不爲一切諸
T2230_.61.0561b24: 惡之所障難。於中二別。初擧此眞言所加
T2230_.61.0561b25: 持者也。次若人若非人等者。明來障難者
T2230_.61.0561b26: 也。作是思惟於阿吒迦嚩底丁以反王宮不得
T2230_.61.0561b27: 入者。明彼雜類鬼等不得入於多聞天王
T2230_.61.0561b28: 宮也。阿吒迦嚩底者。多聞天王有三宮。一
T2230_.61.0561b29: 名毘舍羅婆。二名毘鉢帝。三名阿荼槃哆。
T2230_.61.0561c01: 縱廣六十由旬。七重欄楯。七寶所成。大寶積
T2230_.61.0561c02: 云阿吒筏底城。舊別兩本並云毘沙門城。可
T2230_.61.0561c03: 見。若有違越以下至親族朋友者。明有違
T2230_.61.0561c04: 此持明者時彼等鬼類有違族之失也。不容
T2230_.61.0561c05: 住於彼者。結不住於彼也。金剛手以下至
T2230_.61.0561c06: 印可者。結示此明加護印可。如文上來無能
勝加持品竟
T2230_.61.0561c07: 　　　證學法品第十二
T2230_.61.0561c08: 前品已説降魔怨法。答金剛手止魔之問。
T2230_.61.0561c09: 今此品説修習佛頂不思議印三摩地者所
T2230_.61.0561c10: 應學法。故言證學法品。於叙問中是則第
T2230_.61.0561c11: 一修佛頂眞言異方便之句也。例如大日經
T2230_.61.0561c12: 云受方便學處品也
T2230_.61.0561c13: 爾時世尊知無盡法界已除遣一切諸障者。
T2230_.61.0561c14: 結指前品中説降魔之法。故云已除諸障
T2230_.61.0561c15: 也。復詰金剛手等者。重正對詰也。若善男子
T2230_.61.0561c16: 以下至住塢波塞迦律儀者。擧能學人也。
T2230_.61.0561c17: 四衆各應住本律儀者。謂此四輩隨順佛
T2230_.61.0561c18: 教已受僧尼具足大戒及以清信士女等戒。
T2230_.61.0561c19: 故結文云各住自律儀等。若是彼善男子以
T2230_.61.0561c20: 下至我略説者。正説所學法則也。修眞言
T2230_.61.0561c21: 行者彼先應入曼荼羅等者。謂若欲修眞言
T2230_.61.0561c22: 行者。必應先從明師入壇灌頂。若灌頂時
T2230_.61.0561c23: 先受三歸依及菩提心故也其義
如別		應成就十善
T2230_.61.0561c24: 業道者。謂一不奪生命戒乃至十不邪具戒。
T2230_.61.0561c25: 廣明戒相同異差別。如大日經學處品及其
T2230_.61.0561c26: 義釋。准智度論。法空中菩薩不見是三業
T2230_.61.0561c27: 是爲無罪。若見是三業是爲罪。聲聞法中
T2230_.61.0561c28: 十不善道是爲罪業。摩訶衍中見有身口意
T2230_.61.0561c29: 所作是爲罪云云例應言不見者身口意所
T2230_.61.0562a01: 作是爲無罪。乃至若菩薩不得身口意。是時
T2230_.61.0562a02: 則除三麁業。心住畢竟空中。一切法不可得
T2230_.61.0562a03: 而常行十善道。不起聲聞辟支佛心。以不
T2230_.61.0562a04: 取相心一切諸善根皆迴向阿耨多羅三藐
T2230_.61.0562a05: 三菩提。是名菩薩身口意業。麁罪云云論法
T2230_.61.0562a06: 空中辨大小乘明罪無罪及麁細等。今十善
T2230_.61.0562a07: 道明持念者先修學法。其觀心相如次文云
T2230_.61.0562a08: 應觀法界等也。如説修眞言行極善作意者。
T2230_.61.0562a09: 如彼三歸發菩提心戒十善戒等。於眞言行
T2230_.61.0562a10: 一一皆有作心觀念。故言極善作意也。親
T2230_.61.0562a11: 近承事善友者。謂明知法師。故涅槃云。親
T2230_.61.0562a12: 近善友。聽聞正法。思惟其義。如説修行云云
T2230_.61.0562a13: 又善友多種類如止
觀説		常修六念者。如普賢
T2230_.61.0562a14: 觀云。或有説言。汝當念佛法僧戒施天云云
T2230_.61.0562a15: 應觀法界如虚空自性者。如華嚴云。遊心
T2230_.61.0562a16: 法界如虚空。則知諸佛之境界云云應善修
T2230_.61.0562a17: 習等者。如般若説。五蘊乃至諸佛無上正等
T2230_.61.0562a18: 菩提。一一皆空清淨法界云云具如彼説。於
T2230_.61.0562a19: 此觀行等者。是勸持也。言若受如上三歸戒
T2230_.61.0562a20: 等觀行作意者。當不欺佛心不放逸也。
T2230_.61.0562a21: 善應隨三世佛菩薩行行者。即勸修也。上行
T2230_.61.0562a22: 去聲。下字平聲。住於阿蘭若等者。明修行
T2230_.61.0562a23: 處竝誡不顧身命也。三時善應等者。誡修
T2230_.61.0562a24: 眞言者毎日三時受持如前所授三歸菩提
T2230_.61.0562a25: 心戒也。所聞甚深等者。勸隨師所聞祕法
T2230_.61.0562a26: 不忘修行。總是三慧。謂所聞等是聞慧也。憶
T2230_.61.0562a27: 持恩慧。修行修慧。可見。善修四攝者。謂布
T2230_.61.0562a28: 施･愛語･利行･同事。此四法善能攝取利益
T2230_.61.0562a29: 衆生故名四攝。故大品云。菩薩摩訶薩以
T2230_.61.0562b01: 二施攝取衆生。所謂財施･法施。是爲菩薩
T2230_.61.0562b02: 希有難及事。云何爲菩薩摩訶薩愛語攝取
T2230_.61.0562b03: 衆生。菩薩摩訶薩以六波羅蜜爲衆生説
T2230_.61.0562b04: 法作是言。汝行六波羅蜜攝一切善法。云
T2230_.61.0562b05: 何爲菩薩摩訶薩利行攝取衆生。菩薩摩訶
T2230_.61.0562b06: 薩長夜教衆生令行六波羅蜜。云何爲菩
T2230_.61.0562b07: 薩摩訶薩同事攝取衆生。菩薩摩訶薩以五
T2230_.61.0562b08: 神通力故種種變化入五道中。與衆生同
T2230_.61.0562b09: 事。以此四事而攝取之云云於如來等者。謂
T2230_.61.0562b10: 持明者常於佛塔前塗壇念誦供養也。於眞
T2230_.61.0562b11: 言儀軌等者。謂依前所説儀則常勤持念作
T2230_.61.0562b12: 塔也。身口專精等者。謂三業精進修行不怒
T2230_.61.0562b13: 乃至不欺誑他之戒也。於諸有情等者。謂諸
T2230_.61.0562b14: 有情類悉皆本有佛性阿字妙理。故常恭敬。
T2230_.61.0562b15: 一切男女皆是父母故常愛樂。如常不輕品
T2230_.61.0562b16: 及菩薩戒經等云云善知如來等者。謂善知
T2230_.61.0562b17: 佛説眞言祕教之意趣也。我略説者。結上
T2230_.61.0562b18: 所説所修學法也。修行者等結勸行者常勤
T2230_.61.0562b19: 精進安立有情於佛道也。如法華中不輕菩
T2230_.61.0562b20: 薩知諸衆生皆有佛性。禮拜讃言。汝等皆行
T2230_.61.0562b21: 菩薩道當得作佛等云云　若修佛頂等者。
T2230_.61.0562b22: 總勸修佛頂眞言者及修餘眞言行者。應
T2230_.61.0562b23: 如是修行成就也。如方廣經等者。兼勸餘
T2230_.61.0562b24: 部所説眞言行亦應修習也。名住自等者結
T2230_.61.0562b25: 勸。如文
T2230_.61.0562b26: 復誥金剛手以下至一切色身者。明如説
T2230_.61.0562b27: 修行佛頂輪王眞言之行得成就者。身光
T2230_.61.0562b28: 如日種種嚴身皆悉具足。乃至圓光過於日
T2230_.61.0562b29: 輪映奪一切等。於中三別。如説修等者。明
T2230_.61.0562c01: 修因得果。眞金等者。明嚴身之具。具諸以
T2230_.61.0562c02: 下。明相好圓備等。並是顯持明者即身成
T2230_.61.0562c03: 佛。可見。言周停者。周備也。停定也。猶調
T2230_.61.0562c04: 停也
T2230_.61.0562c05: 復次金剛手成就持明仙以下至最勝廣大
T2230_.61.0562c06: 獲得成就者。廣歎成就佛頂輪王眞言菩
T2230_.61.0562c07: 薩徳行。於中二別。謂如意樹藥王徳。即是
T2230_.61.0562c08: 拔苦與樂義也。初成就持明仙纔見等者。略
T2230_.61.0562c09: 歎如意樹王身徳。即是顯此佛頂眞言於諸
T2230_.61.0562c10: 眞言明中最勝無比能滿一切衆生所求。所
T2230_.61.0562c11: 以擧如意樹爲喩。故智論云。如人種衆菓
T2230_.61.0562c12: 樹。不如一人種一如意樹能隨人所願如
T2230_.61.0562c13: 意皆得云云意謂。諸餘眞言雖千萬種。不
T2230_.61.0562c14: 如一字佛頂明王。次下文中其趣可見。復
T2230_.61.0562c15: 次金剛手以下。重歎如意樹王身與樂滿願
T2230_.61.0562c16: 之徳。如文。彼得輪王成就之人以下。歎爲
T2230_.61.0562c17: 法王之徳也。金剛手此一字以下。歎爲明
T2230_.61.0562c18: 王主之徳。如文。若修行以下。次歎藥樹王
T2230_.61.0562c19: 身拔苦之徳滅除一切業障之病亦滅一切
T2230_.61.0562c20: 三惡趣苦之義。得成此眞言等者。歎神通自
T2230_.61.0562c21: 在之徳也。纔瞬目頃等者。歎擧身輕利之
T2230_.61.0562c22: 徳也。一切佛菩薩縁覺聲聞稱讃歡喜者。謂
T2230_.61.0562c23: 常爲諸佛之所稱歎恒被三乘之所歡喜。
T2230_.61.0562c24: 是歎上人所讃之徳也。得一切菩薩行者。
T2230_.61.0562c25: 歎具足菩薩所行之道徳也。於餘世界自
T2230_.61.0562c26: 在遊行者。此歎遊戲神通淨佛國土之徳也。
T2230_.61.0562c27: 於一切有情等者。歎下人歸仰之徳也。乃至
T2230_.61.0562c28: 以下結歎。如文。爾時如來以下至伽他末
T2230_.61.0562c29: 者。以頌重歎成就輪王眞言者徳也。種種
T2230_.61.0563a01: 闘戰空自在者。如上文云住十地菩薩不敢
T2230_.61.0563a02: 違越其教令也。言尚第十地大菩薩不敢違
T2230_.61.0563a03: 逆其教令。況復有種種相鬪諍者乎。故如
T2230_.61.0563a04: 空自在者也。如我寶性而照曜者。如上如意
T2230_.61.0563a05: 樹義。言如如意珠非但雨寶以滿人願
T2230_.61.0563a06: 亦能朗夜。故天台云。此珠放光而復雨寶
T2230_.61.0563a07: 等云云若青蓮華在池開彼騰驍勇威光色者。
T2230_.61.0563a08: 明持眞言者威光色也。如金光明歎佛偈云。
T2230_.61.0563a09: 其目脩廣清淨無垢如青蓮映水開敷云云
T2230_.61.0563a10: 彼人悉皆超世間毘鈕眞言不可及者。如上
T2230_.61.0563a11: 文云。圓光一尋超過日輪映奪一切等云云
T2230_.61.0563a12: 毘鈕釋名如序品説。言如此大力天所説
T2230_.61.0563a13: 眞言力。比佛頂王明億分不及一也
T2230_.61.0563a14: 爾時世尊以下至應攝三種時者。重説伽
T2230_.61.0563a15: 陀略説普通修眞言行地分及時也。祕密地
T2230_.61.0563a16: 居人者。謂地天也。明者先行後指示相最勝
T2230_.61.0563a17: 者。謂持明者修先行後。地天示相最勝及
T2230_.61.0563a18: 中下也。地方説三種以下至成就處三種
T2230_.61.0563a19: 者。標列結地相。如文。惡王賊飢儉以下至
T2230_.61.0563a20: 於此數悉制者。明有難處不應居住也。三
T2230_.61.0563a21: 時應念誦等者。結明時分。如文上來證學
法品竟
T2230_.61.0563a22: 　　　護摩品第十三
T2230_.61.0563a23: 前品已説普通修習佛頂眞言行者所修學
T2230_.61.0563a24: 法。以答祕密主修佛頂眞言異方便之問了。
T2230_.61.0563a25: 今此品説三種護摩法而答金剛手息災増
T2230_.61.0563a26: 益調伏法之問。故言護摩品。言護摩品者
T2230_.61.0563a27: 是燒義也
T2230_.61.0563a28: 復告金剛手遠離於祕密成就不可得者。謂
T2230_.61.0563a29: 若修眞言行者離祕密護摩之法不得成
T2230_.61.0563b01: 就。故重告勅也。於此經教中成就故説密護
T2230_.61.0563b02: 摩爐差別應祕密而作者。謂爲令成就眞言
T2230_.61.0563b03: 法故。於此經中祕密而説。當祕密而作護
T2230_.61.0563b04: 摩之法也。息災等三種一處不應作者。謂扇
T2230_.61.0563b05: 底迦法･補瑟徴迦法･阿毘遮嚕迦法。此等三
T2230_.61.0563b06: 種護摩具支觀行色法各各別異。不應一處
T2230_.61.0563b07: 而作其法。故次文云若一處護摩護摩爐必
T2230_.61.0563b08: 謬也。若於調伏爐不應作息災如器中有毒
T2230_.61.0563b09: 盛乳必當壞者。謂調伏爐中置毒藥等以護
T2230_.61.0563b10: 摩之。故不應作息災護摩。譬意可知。審觀
T2230_.61.0563b11: 三種事故説三種爐者。謂明知如前三種事
T2230_.61.0563b12: 業當如法作。故説三爐也。餘教亦説三爐
T2230_.61.0563b13: 作是分別於此應用之是故不相違者。言非
T2230_.61.0563b14: 但此經説三種爐。諸餘教中亦説三種。如是
T2230_.61.0563b15: 分別而護摩之不應相違。用屈屡草茅以
T2230_.61.0563b16: 下至獲得種種利者。略明息災護摩作法並
T2230_.61.0563b17: 所用支分等。如文。若被竊藥物以下至護摩
T2230_.61.0563b18: 而稱讃者。明被偸物却徴之法。廣如蘇悉
T2230_.61.0563b19: 地説。於諸三種法而用蘇護摩者。謂三種法
T2230_.61.0563b20: 中皆用牛蘇必不應缺。別本廣説三種護
T2230_.61.0563b21: 摩作壇及敷草等並所用物衣色面方一一
T2230_.61.0563b22: 委細。行者須尋。又護摩火名。邪正差別。並
T2230_.61.0563b23: 餘護摩種種作法。如大日經及蘇悉地瞿醯
T2230_.61.0563b24: 牟利曼荼羅并護摩儀軌等。應一一留心祕
T2230_.61.0563b25: 密而作法。不應顯露趣爾自恣。返招罪愆
T2230_.61.0563b26: 也
T2230_.61.0563b27: 爾時世尊以下至及與印契等者。重爲有情
T2230_.61.0563b28: 利益更説修習佛頂眞言成就義利及印契
T2230_.61.0563b29: 等云云我先已宣説等者。指前所説普通作
T2230_.61.0563c01: 法。如文。我今説印契等者。示今所説。如文。
T2230_.61.0563c02: 普通佛頂印標名以二千内相叉作拳竪二中
T2230_.61.0563c03: 指相合屈上節普通一切佛頂印能成就一切
T2230_.61.0563c04: 義利者。示印相結其名明成利也。從此
T2230_.61.0563c05: 以下明以一印通一切用。可見。由見此印
T2230_.61.0563c06: 契以下至悉融而驚怖者。明此印契功能
T2230_.61.0563c07: 也。此是大眞言一切佛頂心以下至眞言末
T2230_.61.0563c08: 者。示眞言名及正説之。如文
T2230_.61.0563c09: 復説伽陀曰以下至諸苦悉消滅者。明此印
T2230_.61.0563c10: 眞言利益世間諸苦消滅之功也。由此一切
T2230_.61.0563c11: 佛頂根本印等者。重明此印作業護身。如
T2230_.61.0563c12: 文。以此根本印用中指端來往者。明以先
T2230_.61.0563c13: 印持明迎請也。一切普通先所説以各自眞
T2230_.61.0563c14: 言用者。明以此印通用前説眞言。故次文
T2230_.61.0563c15: 云結此根本印通一切處用也。塗華燒食
T2230_.61.0563c16: 燈等並用此印。如文。即用前印等者。明迎
T2230_.61.0563c17: 請火天之印眞言云云若撥遣火天等者。明
T2230_.61.0563c18: 發遣之印。如文。又即此印准前以下。明摧
T2230_.61.0563c19: 壞頂印。如文。能作奇特事等者。明作奇特
T2230_.61.0563c20: 及一切事護身等之用也。又移左中指以下。
T2230_.61.0563c21: 明用摧毀頂印眞言云云此名摧毀頂等者。
T2230_.61.0563c22: 結名並明用處也。准前普通印等者。明淨
T2230_.61.0563c23: 處用及示用眞言云云若求成就時等者。明
T2230_.61.0563c24: 前印護處之用及示用眞言云云用以自灌
T2230_.61.0563c25: 頂等者。明灌頂之用也。若人得此印等者。
T2230_.61.0563c26: 明淨室之用也。當於澡涀時等者。明澡浴時
T2230_.61.0563c27: 用也。本部三昧耶等者。明止魔用也。於此
T2230_.61.0563c28: 佛頂教以下結説。如文。即前印二中指於手
T2230_.61.0563c29: 背上相押如環者。示印相也。此無能勝頂等
T2230_.61.0564a01: 者。結名並明除惡夢等功能云云應用此
T2230_.61.0564a02: 大印等者。明寢臥時用。如文。我今以下。結
T2230_.61.0564a03: 略示廣。如文。於此以下。明爲修佛頂及
T2230_.61.0564a04: 佛眼明求悉地者一切皆已説。如文。修諸
T2230_.61.0564a05: 眞言説解脱以下至悉除一切諸疑惑者。謂
T2230_.61.0564a06: 初句總説修眞言行得解脱也。一切如來
T2230_.61.0564a07: 等者。明諸佛菩薩皆修此行得安樂義利
T2230_.61.0564a08: 也。増加精進等者。明爲有情利益加行精
T2230_.61.0564a09: 進勤修習者悉除諸疑也。是故等者。告金
T2230_.61.0564a10: 剛手正爲宣説也。我已等者。指如前説儀
T2230_.61.0564a11: 軌等也。此是等者。正示此護摩法也。三時
T2230_.61.0564a12: 以下。正明護摩也。以此以下。明眞言王喜。
T2230_.61.0564a13: 及與成就眞言主也。成就念誦及護摩以下。
T2230_.61.0564a14: 明三種護摩相資而一一中有三種念誦修
T2230_.61.0564a15: 行法則也。言於息災等三種法中一一各有
T2230_.61.0564a16: 上中下成就也。身口及意以下。明身密印･
T2230_.61.0564a17: 口眞言･意妙觀。以此希望増益事也。復説
T2230_.61.0564a18: 三種以下。明三種悉地。謂天上悉地･虚空悉
T2230_.61.0564a19: 地･地上悉地云云此三悉地亦有上中下。故
T2230_.61.0564a20: 次文云爲彼求成有三種乃至並與求法而
T2230_.61.0564a21: 念誦云云求欲財寶如文。隨其悉地發勤勇
T2230_.61.0564a22: 以下。結明隨其差別悉地皆應精勤。依法
T2230_.61.0564a23: 作佛塔正見大悲求成就也。彼人以下。明
T2230_.61.0564a24: 成就易得。現世安樂。後世得脱也。古昔等
T2230_.61.0564a25: 者。明往多人修頂王法得成就也。我曾等
T2230_.61.0564a26: 者。結歸於我。如文
T2230_.61.0564a27: 爾時世尊釋迦牟尼如來以佛眼觀無量無邊
T2230_.61.0564a28: 世界復告金剛手者。謂今於此中欲説通
T2230_.61.0564a29: 修三部作法故。重觀誥以説伽陀。諸教中已
T2230_.61.0564b01: 説以下。明諸餘經中所説律儀作法皆於此
T2230_.61.0564b02: 法中應修行也。以彼聖甘露等者。謂以此
T2230_.61.0564b03: 尊眞言通於三部餘部廣説。常當由彼修
T2230_.61.0564b04: 行悉除諸障也。如悉地經云云明王經所説
T2230_.61.0564b05: 以下。明彼他部所説儀軌皆此中用也。不
T2230_.61.0564b06: 應食下。總明不應食物也。求悉地行者以
T2230_.61.0564b07: 下。明淨身故用五淨時也。所餘諸教説以
T2230_.61.0564b08: 下。明通用諸教中所説作法也。言若有人
T2230_.61.0564b09: 疑是餘教説悉皆修行。乃至諸餘教中。於
T2230_.61.0564b10: 此不説云云一切諸如來以下。明諸佛菩薩
T2230_.61.0564b11: 曾修曾説乃至廣作義利也。爲被劣慧者盡
T2230_.61.0564b12: 説其威徳者。結諸佛説也。我今少分説稱
T2230_.61.0564b13: 讃其功徳等者。結歸我説。並示百劫不能
T2230_.61.0564b14: 説盡無盡無得也。若得此教王以下。明得
T2230_.61.0564b15: 此法者所獲果報也。同如來者。是究究果。
T2230_.61.0564b16: 同菩薩者。即分證位。故次文云天蘇羅敬得
T2230_.61.0564b17: 不退轉云云如法華云定當作佛爲人天敬
T2230_.61.0564b18: 轉無上輪教化菩薩。常恒獲如是以下。轉
T2230_.61.0564b19: 釋所因。言若得如是教法因先世所積菩
T2230_.61.0564b20: 提資糧。此之資糧由祕密主大威神力。如
T2230_.61.0564b21: 文。當知彼有情當得清淨身者。結示如上
T2230_.61.0564b22: 所説修行有情生生之處蓮華化生常獲清
T2230_.61.0564b23: 淨妙法身。又清淨身者。謂常樂我淨法身。即
T2230_.61.0564b24: 是自行圓滿也。若得此教全悉皆得一切證成
T2230_.61.0564b25: 兩足尊者。結歎得此教者證成佛果。所言
T2230_.61.0564b26: 全者。若彼小乘半教隨他意説。似半珠也。
T2230_.61.0564b27: 今此大乘滿教隨自意説。猶如全寶。又若隨
T2230_.61.0564b28: 分得此教者即得世間諸悉地。若具足得
T2230_.61.0564b29: 是經者必獲證成兩足尊。此則自行化他滿
T2230_.61.0564c01: 足。故云得此教全悉得一切等云云又清淨
T2230_.61.0564c02: 身是法身體。得此教全定慧兼。具如上廣
T2230_.61.0564c03: 説。上來大段第二聖教所説分已竟
T2230_.61.0564c04: 佛説是經已以下。大段第三依教奉行分。如
T2230_.61.0564c05: 文。上來有三。第一序分。第二正宗。第三流
T2230_.61.0564c06: 通總略釋菩提場經一十三品已竟
T2230_.61.0564c07: 菩提場經略義釋卷第五
T2230_.61.0564c08: 元永二年己亥九月七日書之了
T2230_.61.0564c09: 　智證大師記也　一校畢　
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