SAT DB

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:

言

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:

笈菩提山

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:

果。

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:

得佛菩提

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:

生疑

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:

嚩日囉

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:

薩三昧耶

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:

三種義

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;

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:

名爲普賢

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:

飾

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:

與之等

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:
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。

倶

吠

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

Footnote:

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