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菩提場經略義釋 (No. 2230_ 圓珍撰 ) in Vol. 00 554 555 556 557 558 559 560 561 562 563 564 [行番号:有/無] [返り点:無/有] [CITE]
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_.61.0554a06: 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_.61.0554b13: 智證大師記 一校畢 T2230_.61.0554b14: T2230_.61.0554b15:
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_.61.0554c04: 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_.61.0554c13: 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_.61.0555a08: 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_.61.0555a26: 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_.61.0555b15: 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_.61.0556a19: 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_.61.0556a25: 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_.61.0556a29: 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_.61.0556b09: 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_.61.0556b18: 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_.61.0557a07: 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_.61.0557a21: 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_.61.0557b13: 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_.61.0558a06: 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_.61.0558a20: 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_.61.0558a26: 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_.61.0558b14: 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_.61.0558b19: 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_.61.0558b27: 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_.61.0558c17: 成也。如是等類謗佛所説故言心作三種
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_.61.0558c25: 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_.61.0559a09: 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_.61.0559b17: 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_.61.0559b26: 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_.61.0559c04: 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_.61.0559c14: 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_.61.0559c19: 尾作法以復。乃至能成辨諸事業也。又鹽
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_.61.0560a21: 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_.61.0560a29: 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_.61.0560b09: 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_.61.0560b16: 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_.61.0560b25: 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_.61.0560c20: 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_.61.0560c25: 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_.61.0561a11: 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_.61.0561a29: 次第三智。即一心三智也。故經云。三智一心
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_.61.0561b28: 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_.61.0561c08: 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_.61.0561c25: 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_.61.0562a02: 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_.61.0562a07: 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_.61.0562a20: 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_.61.0562b11: 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_.61.0562b18: 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_.61.0562b23: 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_.61.0562c15: 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_.61.0563a13: 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_.61.0563a23: 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_.61.0563c04: 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_.61.0563c19: 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_.61.0563c26: 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_.61.0564a03: 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_.61.0564a23: 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_.61.0564b06: 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_.61.0564b12: 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_.61.0564b19: 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_.61.0564c03: 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_.61.0564c10: T2230_.61.0564c11: T2230_.61.0564c12: T2230_.61.0564c13: T2230_.61.0564c14: T2230_.61.0564c15: T2230_.61.0564c16: T2230_.61.0564c17: T2230_.61.0564c18: T2230_.61.0564c19: T2230_.61.0564c20: T2230_.61.0564c21: T2230_.61.0564c22: T2230_.61.0564c23: T2230_.61.0564c24: T2230_.61.0564c25: T2230_.61.0564c26: T2230_.61.0564c27: T2230_.61.0564c28: T2230_.61.0564c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 554 555 556 557 558 559 560 561 562 563 564 [行番号:有/無] [返り点:無/有] [CITE] |