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菩提場經略義釋 (No. 2230_ 圓珍撰 ) in Vol. 61 526 527 528 529 530 531 532 533 534 535 536 537 538 539 540 541 [行番号:有/無] [返り点:無/有] [CITE]
T2230_.61.0522a01:
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_.61.0522a09: 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_.61.0522a25: 具壽者。此諸尊者具福慧二命故云具壽。
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。姓栗陀。婆羅門種。 T2230_.61.0522b06: 或云。姓栗陀。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_.61.0522b12: 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_.61.0522c18: 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_.61.0523a03: 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_.61.0523a13: 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_.61.0523a23: 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_.61.0523c06: 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_.61.0523c19: 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_.61.0524a06: 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_.61.0524a23: 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_.61.0524b02: 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_.61.0524b07: 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_.61.0524b19: 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_.61.0524b25: 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_.61.0524c28: 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_.61.0525a08: 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_.61.0525a20: 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_.61.0525a27: 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_.61.0525b08: 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_.61.0525c05: 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_.61.0526a02: 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_.61.0526b05: 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_.61.0526b09: 色。居四天下大樹上。二翅相去三百三十六
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_.61.0526b20: 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_.61.0526b27: 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_.61.0526c02: 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_.61.0526c08: 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_.61.0526c16: 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_.61.0526c23: 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_.61.0527b01: 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_.61.0527b07: 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_.61.0527b13: 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_.61.0527b20: 輪。量圓兩指。一磔輪安六輻。綱椽銛利。如
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_.61.0527c03: 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_.61.0527c07: 法者。以金作八葉蓮華。如兩指一磔手量。
T2230_.61.0527c10: 矟獨股叉棓及諸器仗。隨世用者隨意而作
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_.61.0527c19: 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_.61.0527c23: 界等如前。即持彼天眞言而得成就故
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_.61.0528a01: 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_.61.0528a11: 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_.61.0528a25: 拏枳儞成就者者。釋名如前。是藥叉趣攝也。
T2230_.61.0528a28: 之。名爲噉食人心。更加傍點故永盡心
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_.61.0528b07: 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_.61.0528b23: 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_.61.0528c04: 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_.61.0529a01: 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_.61.0529a06: 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_.61.0529a19: 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_.61.0529b07: 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_.61.0529b25: 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_.61.0529c11: 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_.61.0529c22: 明。由是世尊號爲釋迦師子。能獨歩無畏
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_.61.0530a02: 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_.61.0530a06: 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_.61.0530a13: 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_.61.0530a28: 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_.61.0530b04: 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_.61.0530b08: 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_.61.0530b22: 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_.61.0531a12: 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_.61.0531b01: 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_.61.0531b06: 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_.61.0531b10: 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_.61.0531c22: 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_.61.0532a09: 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_.61.0532b11: 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_.61.0532c12: 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: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 526 527 528 529 530 531 532 533 534 535 536 537 538 539 540 541 [行番号:有/無] [返り点:無/有] [CITE] |