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菩提場經略義釋 (No. 2230_ 圓珍撰 ) in Vol. 61

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T2230_.61.0522a01:
T2230_.61.0522a02: 菩提場經略義釋卷第二盡序
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
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:
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: 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: 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: 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: 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
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
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:
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。kovairy@a
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。是毘舍遮之義
T2230_.61.0526b26:
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
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: 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:
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:
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:
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: 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。
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: 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: 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
T2230_.61.0533a01: 十二句。初句總標不壞之益。謂於地前依
T2230_.61.0533a02: 持佛頂眞言故。斷麁妄執。不爲一切天人
T2230_.61.0533a03: 修羅之所壞敗也。獲得不退以下十句。別
T2230_.61.0533a04: 明斷細妄執獲利免難。略以十波羅蜜義。
T2230_.61.0533a05: 配釋十地。得不退轉者。於初地中破慳
T2230_.61.0533a06: 貪蔽。行三種檀傍修五度。三密行觀獲三
T2230_.61.0533a07: 不退故云也 一切皆獲安樂者。明與樂義。
T2230_.61.0533a08: 謂第二地除破戒蔽。持三聚戒。通行餘度。
T2230_.61.0533a09: 自他皆得身心安樂也 一切處一切苦惱
T2230_.61.0533a10: 悉皆除滅者。明拔苦義。謂第三地破瞋恚
T2230_.61.0533a11: 蔽。行三種忍。具足諸度。遍一切處悉滅
T2230_.61.0533a12: 苦惱故云也 一切皆悉起大慈行者。修眞
T2230_.61.0533a13: 言者。行三種進。起大慈陰。遍覆一切。又慈
T2230_.61.0533a14: 三種。一衆生縁。即凡夫學人未漏盡者所
T2230_.61.0533a15: 行慈也。二法縁慈。漏盡羅漢支佛諸佛共行
T2230_.61.0533a16: 慈也。三無縁慈。但是諸佛所行慈也廣如
智論
T2230_.61.0533a17: 言大慈即是諸佛竝持眞言最上乘者所
T2230_.61.0533a18: 行無縁大慈明矣 同一味相者。三密相應
T2230_.61.0533a19: 一味平等。身心不動離諸散亂。是靜盧義。
T2230_.61.0533a20: 又同是佛頂眞言最上大乘之相故云同一
T2230_.61.0533a21: 味相。亦非三乘六道無常鹹酢差別之味。唯
T2230_.61.0533a22: 是淳淨醍醐菩提之味故云一味。亦無生死
T2230_.61.0533a23: 涅槃之相。純此阿字實相妙理故云一相
T2230_.61.0533a24: 不被火燒者。火有二義。謂燒及照。燒煩惱
T2230_.61.0533a25: 薪得智慧照。是般若義。又有内外。内火有
T2230_.61.0533a26: 三。一果報火。地獄已上初禪已還。二業報
T2230_.61.0533a27: 火。地獄已上非想已還。三煩惱火。十地已
T2230_.61.0533a28: 還。外火有七。一鬼火。二龍火。三天火。四神
T2230_.61.0533a29: 火。五人火。六樹木火。七賊火。雖有内外。無
T2230_.61.0533b01: 非煩惱因縁所起。今文意者。既得本不生
T2230_.61.0533b02: 慧火不被煩惱等火所燒故云也 不被水
T2230_.61.0533b03: 漂者。水有二義。一潤澤義。二洗淨義。即是
T2230_.61.0533b04: 方便善巧義也。今不漂者。内有貪心感外
T2230_.61.0533b05: 水災。前以慧火焚燒煩惱。今用漚和慧水
T2230_.61.0533b06: 洗除塵勞。是故不爲一切内外水難所漂
T2230_.61.0533b07: 故云也。第六般若即實慧。第七方便是權慧。
T2230_.61.0533b08: 亦是空有二慧。可悉 不被刀傷者。内有瞋
T2230_.61.0533b09: 恚感外刀兵。遭王難臨當被害執刀刑
T2230_.61.0533b10: 戮。今持明者具慧方便。執大慧刀。以悲願
T2230_.61.0533b11: 故裂煩惱網。所以不被世間刀刃之所傷
T2230_.61.0533b12: 害故云也。不被毒中者。世間毒藥通
T2230_.61.0533b13: 非情。有情蛇蟲毒蟲等。無情毒者生金銀等
T2230_.61.0533b14: 并草木毒。又貪瞋無明覆蔽心故惱害身
T2230_.61.0533b15: 命。是毒義也。持眞言者以正智力能了一
T2230_.61.0533b16: 切衆生心行善惡差別。不被毒害故云也
T2230_.61.0533b17: 不被蛇囓者。毒蛇之類其數甚多。或唼氣蛇。
T2230_.61.0533b18: 或囓害蛇。竝由瞋恚所招之報。故天台云。
T2230_.61.0533b19: 蛇不觸害譬非理瞋。蛇觸爲害譬執理瞋。
T2230_.61.0533b20: 金光明以地水火風爲四大蛇。心地觀經
T2230_.61.0533b21: 以貪瞋癡名爲心病。風熱痰癊名爲身病。
T2230_.61.0533b22: 内外六病惱害身心。如一器中有六黒蛇
T2230_.61.0533b23: 云云持眞言者證得阿字大空妙智。於一切
T2230_.61.0533b24: 境無有障礙。遍一切處皆得自在。不爲
T2230_.61.0533b25: 内外蛇之所囓。金光明説。十地菩薩一一地
T2230_.61.0533b26: 中各持眞言。解脱諸怖畏惡獸鬼神人非
T2230_.61.0533b27: 人等怨賊災横一切毒害。除滅五障。不忘
T2230_.61.0533b28: 地。天台大師云。圓頓人有一生超登十
T2230_.61.0533b29: 地之義。持佛頂者。父母生身頓證十地猶
T2230_.61.0533c01: 是肉身有蛇等怖。由眞言力不被囓也。金
T2230_.61.0533c02: 光明云。微細祕密未悟無明障於十地。於
T2230_.61.0533c03: 十地中斷細妄執義彌明矣 不被一切難
T2230_.61.0533c04: 者。有事理難。事八難者。三惡北洲乃至佛前
T2230_.61.0533c05: 佛後等。理八難者。兩教二乘等具如淨
名疏記
又仁
T2230_.61.0533c06: 王經説水火等七難。普門品明稱觀音者
T2230_.61.0533c07: 八難義。今持佛頂眞言力故。不被事
T2230_.61.0533c08: 理一切諸難。斷極細執頓證無上菩提妙
T2230_.61.0533c09: 果。故下文云。若復智修行最勝眞言王。則
T2230_.61.0533c10: 成爲菩提獲地位不疑等。金光明云微細
T2230_.61.0533c11: 所知極細煩惱無明障於佛地與今謂斷
T2230_.61.0533c12: 極細妄執證得佛果。又天台云十地後心斷
T2230_.61.0533c13: 無明盡得無上果。義冥符矣。又金光明及大
T2230_.61.0533c14: 日經。第十一地名爲佛地
T2230_.61.0533c15: 一切如來所説大眞言明王以下至離惡趣
T2230_.61.0533c16: 怖者。明受持佛頂眞言之方軌。於中二別。
T2230_.61.0533c17: 初正明方法。後復明得益。於方法中。初明
T2230_.61.0533c18: 受持人法。次應以牛黄已下明受持軌則
T2230_.61.0533c19: 一切如來所説大眞言明王者。即所持法也
T2230_.61.0533c20: 受持菩薩及餘淨信大乘等者。是能持人也
T2230_.61.0533c21:  從此一切如來三摩地出生大眞言等者。
T2230_.61.0533c22: 是表定慧以爲能所重擧一字佛頂明王
T2230_.61.0533c23: 及四大佛頂等并受持者也 應以牛黄等
T2230_.61.0533c24: 者。正明持之軌則也 牛黄者。蘇悉地經
T2230_.61.0533c25: 成諸物相品云。若欲成就牛黄法者。當取
T2230_.61.0533c26: 黄牛牛黄爲上云云即以爲墨寫此眞言也
T2230_.61.0533c27:  於樺皮上者。樺字胡化反。木名。皮可寫
T2230_.61.0533c28: 字也 安頭髻中者。明在家人持之方軌
T2230_.61.0533c29: 若是苾芻等者。明出家人持之法則 若塢
T2230_.61.0534a01: 波塞迦等者。明五戒士女受持之法 若國
T2230_.61.0534a02: 等者。明王者受持之法。竝可見也 不被以
T2230_.61.0534a03: 下明得益相 不被他敵者。是隣國怨敵侵
T2230_.61.0534a04: 境之類不能得便也 畫夜等者。是寤寐
T2230_.61.0534a05: 倶安也。覺字音教。睡覺也 大威等者。明大
T2230_.61.0534a06: 徳賢聖諸天常護也 如是等者。總明餘類
T2230_.61.0534a07: 修眞言行於一切處得益也 一切人見
T2230_.61.0534a08: 者。明得諸人喜離苦得樂人天供養等也
T2230_.61.0534a09:  一切天龍等者。明八部等類及可畏鬼神
T2230_.61.0534a10: 不能逼惱也 離惡趣怖者。總結免難也
T2230_.61.0534a11: 祕密主此大明王以下至天龍藥叉者。明
T2230_.61.0534a12: 持佛頂眞言修菩薩行者。以此一字明王
T2230_.61.0534a13: 及明妃句而作三種護摩法也 言息災吉
T2230_.61.0534a14: 祥事者。且標息災増益二種護摩法也 惡
T2230_.61.0534a15: 星陵逼皆得息滅者。結息災事也。作一切衆
T2230_.61.0534a16: 生義利者。結増益事也 鉤召一切等者。明
T2230_.61.0534a17: 鉤召法。故護摩儀云。息災初夜起。聰明及
T2230_.61.0534a18: 長壽。竝除障難法。五星所陵逼。種種諸災
T2230_.61.0534a19: 難。口舌及鬪諍。王宮所逼迫。内外不和順。
T2230_.61.0534a20: 七曜乖常度。風雨不以時。疫病及荒儉。鬼
T2230_.61.0534a21: 魅諸不祥。如是災起時。面北交髀居。竪膝
T2230_.61.0534a22: 右髀先。衣服當潔白。食飮香華地。燈燭亦復
T2230_.61.0534a23: 然。月輪布眞言。文字亦宜白。住三解脱
T2230_.61.0534a24: 門。入三三昧耶已上
息災
若求増長者。名布瑟
T2230_.61.0534a25: 置迦。喜悦心相應。月九至十五。五通及寶
T2230_.61.0534a26: 藏。歛輪杵財物。藥丸眼藥倶。遷榮増壽命。
T2230_.61.0534a27: 福慧及名聞。職任仕王官。吉祥勝安樂。面
T2230_.61.0534a28: 東結跏趺。衣服皆黄色已上
増益
若求歡愛法。名
T2230_.61.0534a29: 博施迦囉。喜怒心相應。十六二十三。召人及
T2230_.61.0534b01: 天龍。鬼神非人類。一切所敬愛。家國及眷屬。
T2230_.61.0534b02: 怨敵諸朋友。和順而歡喜。及求妙辯才。天龍
T2230_.61.0534b03: 八部衆。諸佛及菩薩。聲聞因縁覺。一切處護
T2230_.61.0534b04: 念。所求滿願者。面西半跏坐。上求増長
T2230_.61.0534b05: 同。持明歡喜心。護尊寂忿相。金剛鉤攝召。
T2230_.61.0534b06: 鉤雲供法界已上
鉤召
於此略明息災増益鉤召
T2230_.61.0534b07: 之法。但闕調伏。下護摩品具説其相。更不
T2230_.61.0534b08: 煩述
T2230_.61.0534b09: 祕密主我略以下至令作一切事業者。總結
T2230_.61.0534b10: 前諸護摩法也
T2230_.61.0534b11: 世尊説是已以下至皆殊勝三摩地者。歎五
T2230_.61.0534b12: 佛頂眞言王及佛遊戲三摩地。其力齊等悉
T2230_.61.0534b13: 皆殊妙也 此一切如來等者。是擧總名
T2230_.61.0534b14: 也 大佛頂等者。列五佛頂別名。可見 如
T2230_.61.0534b15: 是大佛頂眞言王等者。正明五佛頂王眞言
T2230_.61.0534b16: 與三摩地其力均當其用殊勝。謂定慧均等
T2230_.61.0534b17: 雙運無礙自他倶益。如車二輪必有所至。故
T2230_.61.0534b18: 法華云。自住大乘。定慧莊嚴。以度衆生云云
T2230_.61.0534b19: 成就一字頂輪王以下至竝明妃等説者。明
T2230_.61.0534b20: 此三昧具足成就一切頂輪王佛眼乃至明
T2230_.61.0534b21: 妃等也
T2230_.61.0534b22: 從大悲以下至師子吼流出者。明從如來
T2230_.61.0534b23: 大悲奮迅大人相而決定説也 言大悲
T2230_.61.0534b24: 者。悲有三種。謂衆生縁・法縁・無縁。此三差
T2230_.61.0534b25: 別如慈中説。今此中説無縁大悲。於佛地
T2230_.61.0534b26: 中法雲乃至實相亦空。故名無縁大悲。具
T2230_.61.0534b27: 如智論云云 師子吼者。是決定説。亦無畏
T2230_.61.0534b28: 義。自在義也。智度論云。師子吼者。如師子
T2230_.61.0534b29: 王清淨種中生。深山大谷中住。方頬大骨。身
T2230_.61.0534c01: 肉肥滿。頭大眼長。光澤明淨。眉高而廣。牙利
T2230_.61.0534c02: 淨。口鼻方大。厚實堅滿。齒密齊利。吐赤
T2230_.61.0534c03: 白舌。雙耳高上。髦髮光潤。上身廣大。膚肉堅
T2230_.61.0534c04: 著。修背細腰。其腹不現。長尾利爪。其足安
T2230_.61.0534c05: 立。巨身大力。從住處出。偃背嚬呻。以口扣
T2230_.61.0534c06: 地。現大威勢。食不過時。顯晨朝相。表師
T2230_.61.0534c07: 子王力。以威獐鹿熊羆虎豹野猪之屬。覺諸
T2230_.61.0534c08: 久睡。降伏高強。有力勢者自開行路而大
T2230_.61.0534c09: 哮吼。如是吼時。其有聞者或喜或怖。穴處者
T2230_.61.0534c10: 隱縮。水居者深入。山藏者潜伏。廏象振鎖狂
T2230_.61.0534c11: 逸而去。鳥飛空中高翔遠遊。佛師子亦如
T2230_.61.0534c12: 是。從六波羅蜜古四聖種大姓中生。寂滅
T2230_.61.0534c13: 大山深濬禪定谷中住。得一切種智頭。集諸
T2230_.61.0534c14: 善根頬。無漏正見修目光澤。定慧等行高廣
T2230_.61.0534c15: 眉。四無所畏牙白利。無礙解脱具足口四正
T2230_.61.0534c16: 勤堅滿願。三十七品齒密齊利。修不淨觀
T2230_.61.0534c17: 吐赤白舌。念慧耳高上。十八不共法髦髮光
T2230_.61.0534c18: 潤鮮白。三解脱門上身肉堅著。三示現修脊。
T2230_.61.0534c19: 明行具足腹不現。忍辱腰纖細。遠離行尾長。
T2230_.61.0534c20: 四如意足安立。無覺五根爪利。十種力勢無
T2230_.61.0534c21: 量。無漏法衆具足身。諸佛三昧王等住處出。
T2230_.61.0534c22: 四無礙智嚬呻。諸法地中著無礙解脱口。依
T2230_.61.0534c23: 是十力廣大力度衆生時不過示一切世
T2230_.61.0534c24: 間天及人晨朝相。顯諸法王徳。威諸外道論
T2230_.61.0534c25: 議師黨邪見之屬。覺諸衆生四諦中睡。降伏
T2230_.61.0534c26: 吾我著五衆者憍慢力。開異學論議諸邪見
T2230_.61.0534c27: 道。行邪者怖畏。信正者歡喜。鈍者令利。安
T2230_.61.0534c28: 慰弟子。破壞外道。長壽諸天久受天樂則
T2230_.61.0534c29: 知無常。如是衆生聞四諦師子吼皆生厭
T2230_.61.0535a01: 心。厭心故得離。得離故入涅槃。是名衆中
T2230_.61.0535a02: 如師子吼文長
不載
師子吼義如論所説。令生
T2230_.61.0535a03: 厭離生死之心能與生天涅槃之樂。今入
T2230_.61.0535a04: 諸佛遊戲三昧。從大悲奮迅師子吼。吐出
T2230_.61.0535a05: 一字眞言王。爲作廣大利益事。故其利益相
T2230_.61.0535a06: 如文云云
T2230_.61.0535a07: 一切菩薩以下至令生慈心者。正明一字頂
T2230_.61.0535a08: 輪王明乃至明妃等最勝威徳功能所作利益
T2230_.61.0535a09: 之事 一切菩薩不能摧壞者。明此佛頂眞
T2230_.61.0535a10: 言威徳因人不壞。如下文云。十地菩薩尚不
T2230_.61.0535a11: 能堪忍。何況餘天王等小類有情等也
T2230_.61.0535a12: 一切佛加持共隨喜者。明此眞言果人加護。
T2230_.61.0535a13: 如言一切如來神變加持。同共攝受同共隨喜
T2230_.61.0535a14: 等也 大慧照耀等者。明此眞言功能。謂大
T2230_.61.0535a15: 空妙慧光。照耀一切憂悲之暗。而令作於
T2230_.61.0535a16: 喜樂之明也 以甚深智等者。諸佛妙智名
T2230_.61.0535a17: 爲深智。如言諸佛智慧甚深無量等。意道
T2230_.61.0535a18: 眞言妙智唯佛所知。是自行之功故。次云作
T2230_.61.0535a19: 無塵垢令作吉祥等。即化他之能。所以重言
T2230_.61.0535a20: 謂吉之又吉也 一切世間中最勝等者。正
T2230_.61.0535a21: 明佛頂義。謂如輪王髻中祕寶非凡下之所
T2230_.61.0535a22: 有故云也 最勝無塵等者。重褒美祕寶之
T2230_.61.0535a23: 徳。言非唯重寶。亦是清淨無畏也 言四無
T2230_.61.0535a24: 畏者。一切智無所畏。二漏盡無所畏。三説障
T2230_.61.0535a25: 道無所畏。四説盡苦道無所畏。一切智故諸
T2230_.61.0535a26: 聖中最。諸漏盡故無能勝者。餘二准知 令
T2230_.61.0535a27: 作端嚴慧者。謂實慧無缺減故云端嚴也
T2230_.61.0535a28: 令作廣大無量殊勝智者。是權智用。權智隨
T2230_.61.0535a29: 縁差別不同。故云廣大無量等也 令作
T2230_.61.0535b01: 堅固勇猛金剛鉤銷身者。明法身自體。可知
T2230_.61.0535b02:  令作十力者。一是處非處力。二業知力。三
T2230_.61.0535b03: 定力。四根力。五欲力。六性力。七至處道力。
T2230_.61.0535b04: 八宿命力。九天眼力。十漏盡力。具説十力四
T2230_.61.0535b05: 無畏相。如智度論及法界次第等已上諸句多
明自行之
T2230_.61.0535b06: 義。已下諸句多
明化他之義
 令作大威徳者。已具十力大
T2230_.61.0535b07: 威勢。徳無有過上故云也 令拂除愚暗
T2230_.61.0535b08: 者。此眞言力使斷微細無明暗惑也 令
T2230_.61.0535b09: 作一切智者。解空之智名一切智。即是阿
T2230_.61.0535b10: 字大空之智。非次第三智中之空智也 令
T2230_.61.0535b11: 作大護者。遍一切處使作大護。如無堪忍
T2230_.61.0535b12: 并無能勝大護等也 一切功徳藏者。謂初
T2230_.61.0535b13: 發心乃至十地所有功徳皆悉含藏。即是法
T2230_.61.0535b14: 界倶舍義也 能令一切智智者。謂佛名一
T2230_.61.0535b15: 切智者。即指佛智名一切智智也 能令
T2230_.61.0535b16: 寂靜句者。表定徳也 令作無礙等者。顯
T2230_.61.0535b17: 妙定具足遍一切處無礙之徳也 令作最
T2230_.61.0535b18: 勝慧者。表慧徳也 難調衆生等者。顯妙
T2230_.61.0535b19: 慧圓滿能化難調大自在等暴惡衆生令生
T2230_.61.0535b20: 慈悲忍辱之心已上諸句無非具足法身
定慧之徳以化衆生也
T2230_.61.0535b21: 能作以下至而説眞言曰者。正説眞言也
T2230_.61.0535b22: 一切如來熾盛三摩地者即定也 大眞言明
T2230_.61.0535b23: 王者是慧也 一字佛頂輪王者其體也。竝
T2230_.61.0535b24: 擧體用而説眞言。是則法身體寂定慧倶運
T2230_.61.0535b25: 之義也
T2230_.61.0535b26: 曩莫三滿多沒駄喃歩嚕三合。嚕
字彈舌
大日釋
T2230_.61.0535b27: 云。初句普歸命諸佛。如毘盧遮那三身遍
T2230_.61.0535b28: 一切處。十方三世一切如來亦復如是。今皆
T2230_.61.0535b29: 以普遍心一切歸命已。然後説此眞言。欲
T2230_.61.0535c01: 令此諸世尊不越本誓故同共加持而作
T2230_.61.0535c02: 證明。下一切眞言例爾云云釋文云毘盧遮那
T2230_.61.0535c03: 三身遍一切處。則知釋迦牟尼三身亦遍一
T2230_.61.0535c04: 切處。故普賢觀云。釋迦牟尼佛名毘盧遮那。
T2230_.61.0535c05: 遍一切處。其佛住處名常寂光等云云 歩
T2230_.61.0535c06: 三合。嚕
字彈舌
歩即婆字門。一切諸法一切
T2230_.61.0535c07: 有不可得故。大日釋云。梵云婆嚩。此翻爲
T2230_.61.0535c08: 有。有謂三有乃至二十五有等。若見婆字
T2230_.61.0535c09: 即知一切諸法皆悉有因縁。衆縁合故説名
T2230_.61.0535c10: 爲有。無決定性。所以者何。若法定有有相
T2230_.61.0535c11: 則終無無相。是即爲常。如説三世者。未來
T2230_.61.0535c12: 中有法相。是法來至現在轉入過去。不捨
T2230_.61.0535c13: 本相則墮常見。若説定有無。是無必先有
T2230_.61.0535c14: 今無。是則爲斷滅見。因是二見故遠離佛
T2230_.61.0535c15: 法。如中論破有無中廣明。今觀諸有從
T2230_.61.0535c16: 縁。即是本不生義。以本不生故無作無行
T2230_.61.0535c17: 乃至無縛無脱。是故婆字門以從縁有故
T2230_.61.0535c18: 具足一切字門。若具一切字門即是三昧
T2230_.61.0535c19: 王。三昧能破二十五有釋迦牟尼。由此義
T2230_.61.0535c20: 故名爲破有法王也。亦是智論達一切有底
T2230_.61.0535c21: 散三昧義。言以本不生無漏智慧令離地
T2230_.61.0535c22: 獄乃至非想入無餘涅槃。散壞三界五
T2230_.61.0535c23: 衆生滅。又令菩薩得是不生不滅智慧。一
T2230_.61.0535c24: 切諸有通達散壞皆無所有義也。又依智
T2230_.61.0535c25: 論。若聞婆即知一切法不可破相。下引瑜
T2230_.61.0535c26: 伽即依此義 嚕即囉字門。一切諸法離
T2230_.61.0535c27: 一切塵染故。大日釋云。梵云囉逝。是塵染
T2230_.61.0535c28: 義。塵是妄情所行處。故説眼等六情行色塵
T2230_.61.0535c29: 等六塵。若見囉字門則知一切可見聞觸
T2230_.61.0536a01: 知法皆是塵相。猶如淨衣爲塵垢所染。亦
T2230_.61.0536a02: 如遊塵紛動使大虚昏濁日月不明。是爲
T2230_.61.0536a03: 字相。中論以種種門諦求。若見法無有見
T2230_.61.0536a04: 者。若無見者誰能用見法分別外色。見可
T2230_.61.0536a05: 見見法無故。識觸受愛四法皆無。以無愛故
T2230_.61.0536a06: 十二因縁分亦無。是故眼見色時。即是涅槃
T2230_.61.0536a07: 相。餘塵例爾。復次以阿字門展轉觀察諸
T2230_.61.0536a08: 塵。以其本不生故。無造作故。乃至無所乘
T2230_.61.0536a09: 法及乘者故。當知所可見聞觸知法悉是
T2230_.61.0536a10: 淨法界。豈以淨法界染汚如來六根耶。鴦
T2230_.61.0536a11: 掘摩羅經。以佛常眼具足無減明見常色。
T2230_.61.0536a12: 乃至意法亦如是。是羅字門眞實義也云云
T2230_.61.0536a13: 唵即阿字門。此阿字有内聲外聲。所言阿者
T2230_.61.0536a14: 即是外聲。今言鄔者即内聲也。阿字門一切
T2230_.61.0536a15: 諸法本不生。故譯云。阿字是一切法教之本。
T2230_.61.0536a16: 凡最初開口之音皆有阿聲。若離阿聲則
T2230_.61.0536a17: 無一切言説。故爲衆聲之母。凡三界語言皆
T2230_.61.0536a18: 依於名。而名依於字。故悉曇阿字亦爲衆
T2230_.61.0536a19: 字之母。當知阿字門眞實義亦復如是。遍
T2230_.61.0536a20: 於一切法義之中也。所以者何。以一切法
T2230_.61.0536a21: 無不從衆縁生。從縁生者悉皆有始有本。
T2230_.61.0536a22: 今觀此能生之縁亦復從衆因縁生。展轉
T2230_.61.0536a23: 從縁。誰爲其本。如是觀察時。則知本不生
T2230_.61.0536a24: 際是萬法之本。猶如聞一切語言時即是
T2230_.61.0536a25: 聞阿聲。如是見一切法生時。即是見本不
T2230_.61.0536a26: 生際。若見本不生際者。即是始如實知自
T2230_.61.0536a27: 心。如實知自心即是一切智智。故毘盧遮
T2230_.61.0536a28: 那唯以此一字爲眞言也。而世間凡夫不
T2230_.61.0536a29: 觀諸法本源故。妄謂有生。所以隨生死
T2230_.61.0536b01: 流不能自出。如彼無智畫師自運衆綵作
T2230_.61.0536b02: 可畏夜叉之形。成已還自觀之心生怖畏頓
T2230_.61.0536b03: 擗於地。衆生亦復如是。自運諸法於本
T2230_.61.0536b04: 源畫作三界。而還自沒其中身心熾然備
T2230_.61.0536b05: 受諸苦。如來有智畫師既了知已。即能自在
T2230_.61.0536b06: 成立大悲曼荼羅。由是而言。所謂甚深祕
T2230_.61.0536b07: 藏者。衆生自祕之耳。非佛有隱也已上
T2230_.61.0536b08: 於唐國無同聲字。而用三字合成一字。字
T2230_.61.0536b09: 體非三。大日瑜伽。釋迦眞言以婆字門而
T2230_.61.0536b10: 爲種子字。門之義如上所説。若釋種子義
T2230_.61.0536b11: 者。釋迦世尊以法王三昧普現二十五有隨
T2230_.61.0536b12: 類之身。淨除諸有塵垢所染識觸愛十二
T2230_.61.0536b13: 因縁。以阿字門展轉觀察此諸塵垢誰爲
T2230_.61.0536b14: 其本。如是觀時則知本不生際是萬法之本。
T2230_.61.0536b15: 是故大日世尊以此阿字爲眞言也。以大
T2230_.61.0536b16: 空點莊嚴故。即遍一切處作大利益事。是
T2230_.61.0536b17: 則釋迦牟尼名毘盧遮那遍一切處四波羅
T2230_.61.0536b18: 蜜所攝成義。若以三身配此三字。阿
T2230_.61.0536b19: 法身。羅是報身。染是應化身。表三身一體
T2230_.61.0536b20: 故。三字合爲一字。天台所説。一身即三身。
T2230_.61.0536b21: 三身即一身。不三而三。三而不三。三道三
T2230_.61.0536b22: 識乃至三徳。一切三法含此眞言。一體三身
T2230_.61.0536b23: 意在於此。行者若證是三身即得不壞常
T2230_.61.0536b24: 住法。我樂淨等亦復然。本瑜伽中。法本無壞
T2230_.61.0536b25: 塵染等。其義可見。如下具引。故此眞
T2230_.61.0536b26: 言能爲一切眞言之王。是則一字佛頂眞言
T2230_.61.0536b27: 第一尊勝之義也。即是如來十八不共法異
T2230_.61.0536b28: 名也。亦是佛遊戲三摩地中最難至處。譬如
T2230_.61.0536b29: 輪王髻中祕寶非凡下人之所得見。皆帶
T2230_.61.0536c01: 三昧聲故。改轉云歩嚕三合帶三昧義
T2230_.61.0536c02: 者。顯此佛頂轉輪王與佛遊戲三摩地不
T2230_.61.0536c03: 相離之旨故。又字義者。頂輪瑜伽云。復結
T2230_.61.0536c04: 智拳印。入前三摩地。觀念於一字。思惟其
T2230_.61.0536c05: 字義。諸法本無壞。無塵亦無染。清淨如虚
T2230_.61.0536c06: 空。清淨如空故。一切法無壞。諸法不壞故。
T2230_.61.0536c07: 一切法本淨。諸法本淨故。一切法無染。諸法
T2230_.61.0536c08: 非染故。空淨不可得。觀字義相應已上諸法
T2230_.61.0536c09: 無壞無塵無染。此三種義即歩嚕唵三字之
T2230_.61.0536c10: 義。約用似三。體本自一。具如上説。眞言者
T2230_.61.0536c11: 是慧。三摩地即定。定慧具足其義明矣。故
T2230_.61.0536c12: 舊譯本題云五佛頂三昧陀羅尼經。五佛頂
T2230_.61.0536c13: 者法身體也。三昧者定應身也。陀羅尼者慧
T2230_.61.0536c14: 報身也。表三法一體以爲經名矣。以下眞
T2230_.61.0536c15: 言不煩釋之
T2230_.61.0536c16: 釋迦牟尼佛世尊纔説是眞言以下至悉皆
T2230_.61.0536c17: 獲得安樂者。正明説此眞言時所現之威
T2230_.61.0536c18: 徳也。纔字昨哉・藏代二反。僅也。於中二別。
T2230_.61.0536c19: 譬如贍部洲以下至悉皆振動者。明近處所
T2230_.61.0536c20: 現之威勢也。贍部洲者。舊云閻浮提也
T2230_.61.0536c21: 大風者。擧三災中風災力強表是眞言威力
T2230_.61.0536c22: 最勝也。如是等者。明三千世界近處所現
T2230_.61.0536c23: 之威力也。山王大動大海騰沸。皆是一字眞
T2230_.61.0536c24: 言力也。沸字方味反。湯也。又水誦波也 及
T2230_.61.0536c25: 恒河沙等者。明十方世界遠處所現之威徳
T2230_.61.0536c26: 也。非但此界現是威神。恒沙世界亦皆現
T2230_.61.0536c27: 之。一切魔宮等者。明怖魔衆諸天不安
T2230_.61.0536c28: 歸依世尊也。於一切世界中等者。明遍
T2230_.61.0536c29: 一切處惡趣有情悉得安樂也
T2230_.61.0537a01: 爾時世尊作如是神力加持以下至亦不能不
T2230_.61.0537a02: 瞬目而瞻視者。即是世尊爲顯輪王佛頂
T2230_.61.0537a03: 故自作輪王形光照有情等。於中二別。初
T2230_.61.0537a04: 正明作輪王形徳相具足威徳莊嚴等。次
T2230_.61.0537a05: 明光照有情等也 作如是等者。結前所
T2230_.61.0537a06: 現神力也 爲令等者正明世尊作輪王
T2230_.61.0537a07: 形功徳莊嚴等也。言七寶者。此有眞似。眞
T2230_.61.0537a08: 七寶者。一輪寶。二象寶。三馬寶。四珠寶。五
T2230_.61.0537a09: 主藏臣寶。六兵臣寶。七玉女寶也。又有相似
T2230_.61.0537a10: 七寶。一者歛寶。二者皮寶。三者床寶。四者林
T2230_.61.0537a11: 寶。五者殿寶。六者三寶。七者履寶。廣説如
T2230_.61.0537a12: 餘。正法念等諸經論中異説云云 一切光明
T2230_.61.0537a13: 等者。明是晃曜以法嚴飾大輪王座也
T2230_.61.0537a14: 熾盛照曜等者。明能照聚光也 無有等者。
T2230_.61.0537a15: 明所照有情及大菩薩等瞬目瞻視也
T2230_.61.0537a16: 爾時觀自在以下至眞言色形者。明二大士
T2230_.61.0537a17: 悶絶躄地諸天八部皆悚歸佛也。初文可
T2230_.61.0537a18: 見 刹那謨呼律者。倶舍頌曰。百二十刹那。
T2230_.61.0537a19: 爲怛刹那量。臘縛此六十。此三十須臾。此三
T2230_.61.0537a20: 十晝夜。三十晝夜月。十二月爲年等。釋曰。
T2230_.61.0537a21: 刹那百二十爲一怛刹那。六十怛刹那爲一
T2230_.61.0537a22: 臘縛。三十臘縛爲一牟呼栗多。三十牟呼
T2230_.61.0537a23: 栗多爲一晝夜等。則彼大威徳等者。如前
T2230_.61.0537a24: 品中所列諸天八部等也 一切器仗等者。
T2230_.61.0537a25: 明以佛威力彼天衆所執器仗皆墮落於
T2230_.61.0537a26: 地。精氣威神皆悉被奪也 由轉輪大眞言
T2230_.61.0537a27: 等者。明轉輪明王力故令諸菩薩念佛遊戲
T2230_.61.0537a28: 三昧也 一切天龍等者。明八部等戰掉歸
T2230_.61.0537a29: 佛不能堪觀輪王色形也
T2230_.61.0537b01: 爾時世尊以下至説眞言曰者。明欲説佛
T2230_.61.0537b02: 眼大明妃之所以及正説明妃也 隱大輪
T2230_.61.0537b03: 王色形等者。謂隱所作輪王形也 刹那頃
T2230_.61.0537b04: 説此等者。明説明妃之間也 能息等者。
T2230_.61.0537b05: 歎此明妃能息能成之徳也 一切如來等
T2230_.61.0537b06: 者。歎爲一切佛部眞言母一切菩薩母之
T2230_.61.0537b07: 徳也 觀自在等者。明爲令二大士等從
T2230_.61.0537b08: 地起故説此明妃等也 能成就等者。明
T2230_.61.0537b09: 成諸義利速成輪王佛頂故也。説眞言曰。
T2230_.61.0537b10: 如文
T2230_.61.0537b11: 説是佛眼陀羅尼已以下至遊戲神通者。明
T2230_.61.0537b12: 説佛眼明妃命二大士從地而起。及一切
T2230_.61.0537b13: 衆會復得本通。還執本器仗之事也。觀自
T2230_.61.0537b14: 在金剛手從地而起。如文 乃至所有等者。
T2230_.61.0537b15: 明天龍八部還得本通執本器仗歸佛心
T2230_.61.0537b16: 喜等。如文 各作是讃等者。明各發言讃
T2230_.61.0537b17: 奇哉也。觀自在等者。明二大士發言問佛
T2230_.61.0537b18: 是何希奇也。佛言等者。世尊略答。如文」
T2230_.61.0537b19: 善男子以下至住而顯示者。佛重引例答也
T2230_.61.0537b20:  如於大曼荼羅者。是正引例。謂如胎藏大
T2230_.61.0537b21: 曼荼羅會。此觀世音金剛手等大菩薩衆及
T2230_.61.0537b22: 天龍八部。皆現變化身住不思議解脱。顯
T2230_.61.0537b23: 示威徳。各説眞言。具如普通眞言藏品并大
T2230_.61.0537b24: 瑜伽也  如是如是等者。是正答也
T2230_.61.0537b25: 善男子以下至無能違越者。明此頂輪王眞
T2230_.61.0537b26: 言身住佛遊戲三昧則一切菩薩及諸眞言
T2230_.61.0537b27: 明王等不敢違越也 善男子以下至應成
T2230_.61.0537b28: 就之者。明誦持此輪王佛頂眞言之處不
T2230_.61.0537b29: 成與成之事也 五由旬内者。明處限量
T2230_.61.0537c01: 也 一切明等者。擧餘一切世出世明眞言
T2230_.61.0537c02: 不流通乃至不現威徳。如文 若纔等者。
T2230_.61.0537c03: 明念此佛頂眞言則被一切世間出世眞言
T2230_.61.0537c04: 皆悉成就如文 五由旬以下至不與悉地
T2230_.61.0537c05: 者。重明誦持佛頂明處八部等衆不堪忍
T2230_.61.0537c06: 住等也。於八部中恐剩迦樓羅三字。前後
T2230_.61.0537c07: 文中竝無此例。蘗路荼與迦樓羅是新舊
T2230_.61.0537c08: 別。如序品釋。或可有迦樓羅・掲路荼之別。
T2230_.61.0537c09: 具如廣聚經 何以故以下至小類有情
T2230_.61.0537c10: 者。釋不堪住等之所由也 除佛眼眞言三
T2230_.61.0537c11: 昧耶等者。明用此眞言則堪忍住竝身寂
T2230_.61.0537c12: 靜也。三昧耶者。此云等持。謂遍一切處等
T2230_.61.0537c13: 持自智云云若不然者等者。重明不堪也
T2230_.61.0537c14: 其修眞言等者。明所應作之方法也 十地
T2230_.61.0537c15: 菩薩等者。況擧可見。言十地者。四乘倶有
T2230_.61.0537c16: 十地差別。如同性經云云今文既云十地菩
T2230_.61.0537c17: 薩。謂即住第十地大菩薩。尚不堪忍輪王
T2230_.61.0537c18: 威徳。況餘二乘八部等乎。例如上云觀自在
T2230_.61.0537c19: 祕密主等悶絶躄地云云
T2230_.61.0537c20: 爾時世尊以下至無礙勇猛者。明白傘蓋佛
T2230_.61.0537c21: 頂。於中三別。初標將説所以。次正説眞
T2230_.61.0537c22: 言。後明功能 顯佛頂威徳故等三句。是標
T2230_.61.0537c23: *將説傘蓋佛頂威徳加持之所以也 是
T2230_.61.0537c24: 時等者。明佛住白傘蓋佛頂而現光地也
T2230_.61.0537c25: 觀自在等者。二大菩薩問佛傘蓋色形不
T2230_.61.0537c26: 見邊際等也 佛言等者。佛答蓋名及引
T2230_.61.0537c27: 證説也 一切如來等者明蓋莊嚴也 是
T2230_.61.0537c28: 諸佛世尊等者。歎傘蓋徳也 時世尊等者。
T2230_.61.0537c29: 正説眞言 觀佛頂王以下三句。雙表定慧
T2230_.61.0538a01: 及以法身 而説眞言等者。正説眞言。如
T2230_.61.0538a02: 文 當彼之時等者。明説眞言世界搖震
T2230_.61.0538a03: 也 爾時世尊等者。佛重結歎眞言名并及
T2230_.61.0538a04: 功能。如文
T2230_.61.0538a05: 爾時世尊以下至成辨一切事者。明光聚
T2230_.61.0538a06: 佛頂。於中三別。初顯揚佛頂威徳利益等
T2230_.61.0538a07: 事及説眞言。次明眞言威力。後結歎功能
T2230_.61.0538a08: 也 顯場佛頂者。總標所以也 能息等者。
T2230_.61.0538a09: 明此眞言能息能斷之功用也 以此等者。
T2230_.61.0538a10: 明以此眞言作加持也 無量等者。引證
T2230_.61.0538a11: 因人稱讃果人所説也 此佛頂等者。明顯
T2230_.61.0538a12: 佛頂名竝現大威徳也 是輪王以下顯體
T2230_.61.0538a13: 用而説眞言。如文 説此眞言以下至大
T2230_.61.0538a14: 威光藏故者。略明光聚佛頂威徳光明也
T2230_.61.0538a15: 三千等者。正明光聚莊嚴威徳加持也 令
T2230_.61.0538a16: 一切等者。明利益也 從佛頂出下。明此眞
T2230_.61.0538a17: 言咸斷破奪諸餘一切世間出世眞言不令
T2230_.61.0538a18: 成就也 何以故下。釋所以也 從爾時
T2230_.61.0538a19: 世尊下。重廣明光聚佛頂威徳功能也 此
T2230_.61.0538a20: 一切如來等者。重標名也 由此等者。明此
T2230_.61.0538a21: 光聚遍三千界作照威徳也 金剛手此佛
T2230_.61.0538a22: 頂王等者。明此眞言能斷能令破壞也 唯
T2230_.61.0538a23: 除以下。明所除眞言。如文 除此以下。重
T2230_.61.0538a24: 明斷壞餘眞言而令打伏縛攝也 修行
T2230_.61.0538a25: 者以下。明若稱此眞言名及持誦者。隨意
T2230_.61.0538a26: 調伏鬼魅而令壞打走挫也 金剛手此光
T2230_.61.0538a27: 聚佛頂等者。明不應於非處誦也 應於
T2230_.61.0538a28: 等者。明應誦持處也 何以故下。釋所以
T2230_.61.0538a29: 也。若不爾等者。違制被損。可見 當知下。
T2230_.61.0538b01: 重廣明所應處并持方法也 或異此下。重
T2230_.61.0538b02: 明被損也 此光聚下。試持誦者也 何
T2230_.61.0538b03: 以故下。釋試之所以也 當知於下。列應
T2230_.61.0538b04: 持處也 其修行下。明持者得益。竝引例
T2230_.61.0538b05: 如文 秘密主此明下。明生威徳也 祕
T2230_.61.0538b06: 密主此是下。結示如來威光加持并一切佛
T2230_.61.0538b07: 之光明威徳體性及與威徳生威光性。如文
T2230_.61.0538b08:  金剛手能以下。重示能斷能調乃至能成
T2230_.61.0538b09: 一切事也
T2230_.61.0538b10: 爾時世尊復觀以下至是爲高頂王者。是明
T2230_.61.0538b11: 高佛頂王。於中三別。初標所以及説正説。
T2230_.61.0538b12: 次明眞言威力。後明持之方法及持者得
T2230_.61.0538b13: 益也 復觀無盡法界等者。總標所以。三句
T2230_.61.0538b14: 可見。眞言如文 爾時一切世界等者。明
T2230_.61.0538b15: 此世界振動一切天龍八部迷亂等皆是佛頂
T2230_.61.0538b16: 王之威力也。毘那夜迦出呵呵聲云云 爾
T2230_.61.0538b17: 時世尊以下。結佛頂名。并明諸佛三摩地力
T2230_.61.0538b18: 大精進力也 若有以下。略明修佛頂者
T2230_.61.0538b19: 得益也 或餘有下。明王者書之方法。牛
T2230_.61.0538b20: 黄樺皮如前云云 或素上者可見 繋旗纛
T2230_.61.0538b21: 上等者。明持之軌則及利益也。旗字渠之
T2230_.61.0538b22: 反。旌旗也。纛字徒到反。音導。以犛牛尾爲
T2230_.61.0538b23: 之。大如斗。繋於左騑馬軛上也 何以故
T2230_.61.0538b24: 下。釋也 或餘下。明在家帶持得益也 祕
T2230_.61.0538b25: 密主我略下。重結得益。諸魔無壞諸天不
T2230_.61.0538b26: 逼。如文 修此等者。明成就者益也 何
T2230_.61.0538b27: 以故下。釋所以及結名。如文
T2230_.61.0538b28: 爾時世尊以下至世尊所説者。是明勝佛頂
T2230_.61.0538b29: 王。於中二別。初標所以及説眞言。後明威
T2230_.61.0538c01: 徳生功能也 現神通威徳等者。標所以
T2230_.61.0538c02: 也 此佛頂等者。引證竝説眞言。如文
T2230_.61.0538c03: 纔説是眞言等者。略明此眞言威徳也。此佛
T2230_.61.0538c04: 世界及諸佛刹六種振動。一切有情免飢渇
T2230_.61.0538c05: 苦。如文 以一切佛等者。廣明威徳利益
T2230_.61.0538c06: 等也 金剛手有此等者。明佛頂王所流
T2230_.61.0538c07: 布處之利益也 何況者。擧況也 若有善
T2230_.61.0538c08: 男子以下至功徳者。明常念持誦勝佛頂
T2230_.61.0538c09: 眞言者所獲利益及諸功徳。如文 若有成
T2230_.61.0538c10: 就以下至等同諸佛者。更擧三類行人以
T2230_.61.0538c11: 明彼等所得利益。如文 一切神通等者。
T2230_.61.0538c12: 結得益相。謂獲五神通三密平等不空眞實
T2230_.61.0538c13: 四無所畏。於一切時等同諸佛。竝如文
T2230_.61.0538c14: 金剛手若修等者。重明修勝佛頂者成就
T2230_.61.0538c15: 神通。即難調者諸魔天衆見持明者共通
T2230_.61.0538c16: 避走不敢逼近也 若有修習等者。校量
T2230_.61.0538c17: 成就功徳正等。如文 於地獄中等者。明
T2230_.61.0538c18: 持誦者於那落迦乃至一切有情作利益
T2230_.61.0538c19: 事也 我略等者。擧略顯廣以明福利等。
T2230_.61.0538c20: 如文。上來略釋一字佛頂及佛眼明妃并四
T2230_.61.0538c21: 大佛頂已竟
T2230_.61.0538c22: 爾時世尊告一切菩薩衆以下。雙結歎五佛
T2230_.61.0538c23: 頂王及一切如來三摩地不思議功徳。如
T2230_.61.0538c24:  若有善男子以下。挍量功徳。謂以四事
T2230_.61.0538c25: 供百佛者。所得功徳不及誦持輪王眞言
T2230_.61.0538c26: 所獲福聚。如文。金光明云。供養功徳有數
T2230_.61.0538c27: 有量。持經功徳無量無數云云 即説伽陀曰
T2230_.61.0538c28: 者。伽陀此云諷誦。即是不重頌。十二部中
T2230_.61.0538c29: 則第四名。具如法華玄義説也 若復智修
T2230_.61.0539a01: 行最勝眞言王則成爲菩提獲地位不疑者。
T2230_.61.0539a02: 明成菩提義。所言智者。覺本不生理之智
T2230_.61.0539a03: 慧也。言修行者。理智具足所起妙行也。眞
T2230_.61.0539a04: 言王者。如前所説。一字眞言阿字妙理。
T2230_.61.0539a05: 以此三法而爲所乘見法明門。證入初地
T2230_.61.0539a06: 乃至究竟成大菩提智徳圓滿也。獲地位等
T2230_.61.0539a07: 者。謂入信解所經十地等妙之位。若至佛
T2230_.61.0539a08: 慧初心。則離無慧疑故云不疑。如天台云
T2230_.61.0539a09: 境妙究竟顯名毘盧遮那。智妙究竟滿名爲
T2230_.61.0539a10: 盧舍那。行妙究竟滿名釋迦牟尼。雖有三
T2230_.61.0539a11: 名而無三體等云云 爲不生滅持此佛
T2230_.61.0539a12: 頂者無有等威徳不思議色力者。明大般涅
T2230_.61.0539a13: 槃義。所言不生不滅者。即是涅槃。亦是大安
T2230_.61.0539a14: 樂義。若成大菩提教化衆生訖。入不動三
T2230_.61.0539a15: 昧常自受法樂。即斷徳圓滿。名爲大涅槃。
T2230_.61.0539a16: 若持佛頂者。得如是菩提及以大涅槃。無
T2230_.61.0539a17: 與等威徳。獲得不思議色力壽樂等也。涅槃
T2230_.61.0539a18: 即定義。菩提是慧義。即是寂而常照。照而常
T2230_.61.0539a19: 寂之義。故華嚴云。如無生性佛出興。如無
T2230_.61.0539a20: 滅性佛涅槃。佛有三昧名不動。化衆生訖
T2230_.61.0539a21: 入此定云云亦與本瑜伽。思惟阿字門。諸法
T2230_.61.0539a22: 本不生。毎作觀念時。定慧應倶運之文
T2230_.61.0539a23: 冥符矣 三世無與等衆生界異生成就佛頂
T2230_.61.0539a24: 人無有等同者者。結歎成佛頂人證得菩提
T2230_.61.0539a25: 涅槃所有威徳。言若有持誦佛頂得成就
T2230_.61.0539a26: 者。過現未來衆生界中無等同者。況有勝人。
T2230_.61.0539a27: 故勝鬘云。如來妙色身。世間無與等。無比不
T2230_.61.0539a28: 思議。是故今敬禮等。言異生者。除佛之外
T2230_.61.0539a29: 一切有情皆曰異生。謂異時而熟。異類而生。
T2230_.61.0539b01: 故名異生也。若帝釋自身或餘威徳天一切
T2230_.61.0539b02: 世界中欲界大力者見修頂輪人若不起承迎
T2230_.61.0539b03: 頭破作七分猶如蘭香籍者。明不敬禮持明
T2230_.61.0539b04: 者失也。帝釋諸天如序品釋。欲界大力者。
T2230_.61.0539b05: 是魔王也。別本云頭破七分如阿梨樹枝
T2230_.61.0539b06: 云云草木似別。本是一物。言七分者表七
T2230_.61.0539b07: 逆也。籍字或經作梢。所交反。木枝也 自
T2230_.61.0539b08: 在及帝釋水天倶尾羅藥叉大威徳奪彼光萎
T2230_.61.0539b09: 悴者。釋名如前。謂若干諸天所有威光。皆
T2230_.61.0539b10: 爲修頂輪王者光之所映奪也 千光而
T2230_.61.0539b11: 熾盛照曜於諸天者。結歎持眞言者威光殊
T2230_.61.0539b12: 勝照曜於彼等諸天。如文
T2230_.61.0539b13: 若有大丈夫以下至不爲諸魔之所侵擾者。
T2230_.61.0539b14: 明成就佛頂眞言五種法師所爲方法。五
T2230_.61.0539b15: 種者。謂受持・讀・誦・解説・畫寫如法
華經
今文略
T2230_.61.0539b16: 解説故曰乃至。下文有之。樺皮帶持如上。
T2230_.61.0539b17: 供養者通三業。事供可知。合掌爲華。運心
T2230_.61.0539b18: 爲香。口誦眞言。故通三密。塗壇等者如文。
T2230_.61.0539b19: 散華等者。謂五供養等也 此法要以下。
T2230_.61.0539b20: 明持此法者爲他説時。觀機勝劣而爲宣
T2230_.61.0539b21: 説也。勤修菩薩等者。明爲勝機説必得勝
T2230_.61.0539b22: 益也。淨信究竟大乘等者。明爲最上乘應
T2230_.61.0539b23: 授如來教。言大乘者。大日釋云。略有七
T2230_.61.0539b24: 義。一者以法大故。謂諸佛廣大甚深祕密之
T2230_.61.0539b25: 藏。毘盧遮那遍一切處大人所乘。二者發心
T2230_.61.0539b26: 大故。一向志求平等大慧起無盡悲願。誓
T2230_.61.0539b27: 當普授法界衆生。三者信解大故。謂初見
T2230_.61.0539b28: 心明道時。具足無量功徳。能遍至恒沙佛
T2230_.61.0539b29: 刹。以大事因縁成就衆生。四者以性大故。
T2230_.61.0539c01: 謂自性清淨心金剛寶藏無有缺減。一切衆
T2230_.61.0539c02: 生等共有之。五者依止大故。謂如是妙乘即
T2230_.61.0539c03: 法界衆生大依止處。猶如百川趣海卉木依
T2230_.61.0539c04: 地而生。六者以時大故。謂壽量長遠出過
T2230_.61.0539c05: 三昧。師子奮迅祕密神通之用未曾休息。七
T2230_.61.0539c06: 者以智大故。謂諸法無邊故。等虚空心自然
T2230_.61.0539c07: 妙慧亦復無邊。窮實相源底。譬如函蓋相
T2230_.61.0539c08: 稱。以如是七因縁。於諸大乘法門。猶如
T2230_.61.0539c09: 醍醐淳味第一云云倶彼稱説大乘法。今文
T2230_.61.0539c10: 擧大乘人。雖人法異其旨是同。故云究竟
T2230_.61.0539c11: 大乘等也。爲如是大乘機可必演説。故次
T2230_.61.0539c12: 文云如來言教可爲演説 不應慳悋常得
T2230_.61.0539c13: 宿命智以下。明法師所獲果報。謂證無上
T2230_.61.0539c14: 覺名爲果。安樂捨壽名爲報。例如天台釋
T2230_.61.0539c15: 佛界十如中。云無上菩提如是果。大般涅槃
T2230_.61.0539c16: 如是報云云舊本云若命盡時如入靜慮。如
T2230_.61.0539c17: 天台安神而化。故顏魯公讃云加趺不動
T2230_.61.0539c18: 眼寂滅等。諸魔之義如上已説也
T2230_.61.0539c19: 若有善男子等者。明授此法人相也。大
T2230_.61.0539c20: 有情者。謂大乘器大菩薩種。故曰堅固入大
T2230_.61.0539c21: 乘。如悉地云深信大乘也 由滿願故等
T2230_.61.0539c22: 者。謂從初心時發五大願。爲滿願故樂修
T2230_.61.0539c23: 如是如來眞言。如悉地云具大慈悲憐愍
T2230_.61.0539c24: 衆生也 是人具等者。謂具足大福大威
T2230_.61.0539c25: 徳。如悉地云福徳莊嚴也 賢聖所攝受
T2230_.61.0539c26: 者。謂被諸尊之所加持。如悉地云爲先
T2230_.61.0539c27: 讃歎徳者等 不歸依餘類唯歸趣佛菩
T2230_.61.0539c28: 薩者。同於悉地恒依法住不行非法也
T2230_.61.0539c29: 超越一切魔道意趣者。是怖魔義。言魔樂
T2230_.61.0540a01: 生死。今此人發菩提心。自他共出三界生
T2230_.61.0540a02: 死。故云超魔意趣也 諸根不缺者者。與
T2230_.61.0540a03: 悉地云支體圓滿同也 身色光潤黄白
T2230_.61.0540a04: 者。與悉地云色不太黒亦不白同也 生
T2230_.61.0540a05: 於勝族清淨處者。與悉地云貴族生長同
T2230_.61.0540a06: 也。謂四姓中刹利婆羅門也。若祕釋者。淨菩
T2230_.61.0540a07: 提心爲貴族也。言非但生於勝族。亦不生
T2230_.61.0540a08: 於邊地邪見人家及旃陀羅惡人穢處也。生
T2230_.61.0540a09: 於吉宿者。大日經云若於吉祥執宿時生。
T2230_.61.0540a10: 如宿曜經 大勤勇者。如悉地云精進不
T2230_.61.0540a11: 退。可知 身相圓滿者。與悉地云諸根支
T2230_.61.0540a12: 相皆悉圓滿同也 不太肥不痩者。與悉
T2230_.61.0540a13: 地同 亦不乾悴者。與悉地云亦不痩小
T2230_.61.0540a14: 義亦同也。爪如赤銅者。世云爪申堅健者
T2230_.61.0540a15: 是強力相。智論第四釋三十二相中云。指爪
T2230_.61.0540a16: 如淨赤銅云云 又釋八十種好中云。九者爪
T2230_.61.0540a17: 如赤銅色薄而潤澤云云踝骨平滿者。三
T2230_.61.0540a18: 十二相中云。足跟直踝不現毛右旋。三相共
T2230_.61.0540a19: 一修。恒以善法饒益衆生也。身形長大
T2230_.61.0540a20: 者。悉地云不過太長太短。是長短相稱也
T2230_.61.0540a21: 肌膚潔白者。三十二相中皮膚不受塵垢
T2230_.61.0540a22: 相。一修。如問而答也 不太團欒者。謂人
T2230_.61.0540a23: 相具足不太團圓也 齒不疏黒者。謂齒白
T2230_.61.0540a24: 齊密也。疏字可作疎。稀疏也 眼目不纇
T2230_.61.0540a25: 者。謂無翳瘼也。纇字盧對反。麁絲也 亦
T2230_.61.0540a26: 不黄録者。謂不青黄也。録字*可作緑。緑
T2230_.61.0540a27: 色也。七品六品服緑飾也 不疥癩者。謂總
T2230_.61.0540a28: 無疾病也。與悉地同 不貪染者。謂無貪
T2230_.61.0540a29: 欲。總無三毒病也 不被毘那夜迦所持者。
T2230_.61.0540b01: 謂不爲諸惡神之所攝持也 身相應者。
T2230_.61.0540b02: 謂擧身上下齊整也 頭圓平滿者。大日經
T2230_.61.0540b03: 云。廣首長頸。額廣平正。其鼻修直。面&T057259;
T2230_.61.0540b04: 滿云云謂是端嚴相稱也 筋脈平正者。若筋
T2230_.61.0540b05: 脈露現是痩陋相。今言平正者。此端正相
T2230_.61.0540b06: 也 我今略説等者。明總相也。言若總説
T2230_.61.0540b07: 其相者。生於大族福大威徳人説此法
T2230_.61.0540b08: 要也
T2230_.61.0540b09: 是善男子等者。明具如是相人得佛頂眞
T2230_.61.0540b10: 言成就當爲彼説也。而當等者。誡當體必
T2230_.61.0540b11: 與人。若得等者。明彼得成就也 若有人
T2230_.61.0540b12: 下。正明法師得法器必成輪王佛頂眞言
T2230_.61.0540b13: 也。此甚深法要等者。明此法要餘方難聞
T2230_.61.0540b14: 也。此由等者。明由如來力餘界得聞也。
T2230_.61.0540b15: 若有人下。明一經耳者是輪王三摩地力
T2230_.61.0540b16: 也 若有人下。重明得法要入手者亦是
T2230_.61.0540b17: 佛加持也 何以故以下至之所建立者。雙
T2230_.61.0540b18: 釋如來難思定慧之所立也 此一切等者。
T2230_.61.0540b19: 勸知定慧不思議法要也 是故等者。結
T2230_.61.0540b20: 勸當求佛眞言成就也 若此法要以下至
T2230_.61.0540b21: 彼人無増上瞋恚之心者 總明此經所在
T2230_.61.0540b22: 之處作供養者所獲利益也。若此法等者。
T2230_.61.0540b23: 正擧法所在處也。無量人等者。明作供
T2230_.61.0540b24: 養也。獲得等者。明所獲法利。謂眞言成就
T2230_.61.0540b25: 與定熾盛句。是本瑜伽中定慧雙運之意也。
T2230_.61.0540b26: 彼人以下。明斷惑之盡。如文。尚無増上貪
T2230_.61.0540b27: 瞋癡心。況有平常三毒惑乎。然舊本云斷
T2230_.61.0540b28: 割結賊瞋心恚心■心害心。則爲諸天恭敬
T2230_.61.0540b29: 供養而恃怙故云云別本云。永斷愛護流無
T2230_.61.0540c01: 明結賊瞋癡害損頑囂之心。則爲諸天恭
T2230_.61.0540c02: 敬供養而持護故云云爲示二本不同。至此
T2230_.61.0540c03: 畫之中間少異。更不煩述。覽者詳之上來第
一卷畢
T2230_.61.0540c04:   畫像儀軌品第三
T2230_.61.0540c05: 言畫像等者。前品已説一字佛頂及佛眼明
T2230_.61.0540c06: 妃四大佛頂眞言威徳功能。以答金剛手一
T2230_.61.0540c07: 切如來所説眞言明教及一字轉輪王佛頂等
T2230_.61.0540c08: 之問已竟。此品廣説一字佛頂曼荼羅及四
T2230_.61.0540c09: 大佛頂曼荼羅畫像之儀式法則。以答圖畫
T2230_.61.0540c10: 像法之問。故云畫像儀軌品
T2230_.61.0540c11: 爾時釋迦牟尼佛以下至佛頂輪王畫像法
T2230_.61.0540c12: 者。總許説畫像法。以佛眼等者。將説此法
T2230_.61.0540c13: 先觀一切。如文。告金剛手以下。正説儀軌
T2230_.61.0540c14: 也。一切等者。引證説也。一切世間等者。略歎
T2230_.61.0540c15: 此像最上無比。故云上上也。佛頂等者。略
T2230_.61.0540c16: 示功能也。以殊勝等者。明定慧力佛身變
T2230_.61.0540c17: 現也。我今等者。正許説佛頂畫像法也
T2230_.61.0540c18: 修行者以下至置幀應畫者。明畫像先行
T2230_.61.0540c19: 事。於中二別。初明先行。次明畫像行者。於
T2230_.61.0540c20: 先行中。先應入等者。欲畫像者必先入壇從
T2230_.61.0540c21: 師受得儀軌等事。如常説也。曾入等者列
T2230_.61.0540c22: 三壇。如文。見三三等者。明受灌頂之儀式
T2230_.61.0540c23: 也。得阿闍梨以下明受得傳法灌頂已作先
T2230_.61.0540c24: 行。言無上涅槃道者。於三四種涅槃之中。
T2230_.61.0540c25: 無住涅槃名爲無上。三身具足所證得故。
T2230_.61.0540c26: 故金光明云依此三身一切諸佛説無住處
T2230_.61.0540c27: 涅槃。菩提涅槃其名雖異。寂照體一。互擧
T2230_.61.0540c28: 一邊。故云涅槃。此輪王法是最勝道。故言
T2230_.61.0540c29: 無上涅槃道也。於行事中先行已下。結前
T2230_.61.0541a01: 生後。令婆羅門等者。明令淨行大族姓生
T2230_.61.0541a02: 童女縒縷織綵也。或依等者。明若此法中所
T2230_.61.0541a03: 不説者可依餘教所説亦得也。長六肘等
T2230_.61.0541a04: 者。正明畫像縱廣等也。其氈等者。明得綵
T2230_.61.0541a05: 已淨洗去毛等也。其畫像應用佛神通下。
T2230_.61.0541a06: 明畫像時節也。佛神通者。西域記第八云。
T2230_.61.0541a07: 菩提樹北門外摩訶菩提僧伽藍。其先僧伽
T2230_.61.0541a08: 羅國王之所建也。庭宇六院。觀閣三層。周堵
T2230_.61.0541a09: 恒牆。高三四丈。極工人之妙窮丹青之飾。
T2230_.61.0541a10: 至於佛像鑄以金銀。凡厥莊嚴厠以珍寶。
T2230_.61.0541a11: 諸窣堵波高廣妙飾。中有如來舍利。其骨舍
T2230_.61.0541a12: 利大如手指節。光潤鮮白皎徹中外。其肉舍
T2230_.61.0541a13: 利如大眞珠。色帶紅縹。毎歳至如來大神
T2230_.61.0541a14: 變月滿之日出示衆人即印度十二月三十日
當此正月十五日也
T2230_.61.0541a15: 此時也或放光或雨華云云舍利神變雖在
T2230_.61.0541a16: 滅後。放光雨華是佛神通。故法華云。是佛光
T2230_.61.0541a17: 明神通之相云云以擧正月餘二例知。三長
T2230_.61.0541a18: 齋者。梵網制三長齋月破齋犯戒。今此文云
T2230_.61.0541a19: 其月畫像。以知此月斷惡修善以爲好也。
T2230_.61.0541a20: 言三長齋月者。謂正月五月九月也。故法臺
T2230_.61.0541a21: 云。正月是衆生現生之初。五月是興盛之中。
T2230_.61.0541a22: 九月是歛藏之始。又世傳云。天帝分月判四
T2230_.61.0541a23: 天下。正月南天。二月西天。三月北天。四月東
T2230_.61.0541a24: 天。五月南天。乃至九月還至南天。雖未見
T2230_.61.0541a25: 正教深有其理云云白分等者。凡眞言法作
T2230_.61.0541a26: 一切事。皆取白分以爲最上故。若事不獲
T2230_.61.0541a27: 已及阿毘遮嚕迦法等。於黒月作也。取具
T2230_.61.0541a28: 等者。明擇畫匠著淨衣受戒令畫也。應
T2230_.61.0541a29: 擇等者。謂與吉祥宿曜相應須尋宿曜經并
時分品及疏。
T2230_.61.0541b01: 或於等者。明擇畫像處所。如文
T2230_.61.0541b02: 先於中畫佛世尊已下至瞻仰輪王者。明畫
T2230_.61.0541b03: 像之法也。中畫佛世尊等者。正是釋迦牟尼。
T2230_.61.0541b04: 即説教主故。曰作説法相。猶如垂拱之君。
T2230_.61.0541b05: 故於中畫爲漫荼羅主。次五佛頂王等。如
T2230_.61.0541b06: 宗枝内弼故以畫之。普賢慈氏觀音金剛手
T2230_.61.0541b07: 等。如朝延百僚故次圖之。護方天王等。如
T2230_.61.0541b08: 萬國君長故。於外院而圍繞也。如此皆是
T2230_.61.0541b09: 輪王漫荼羅畫像儀也。今更略釋。先於以下
T2230_.61.0541b10: 至倚菩提樹者。明畫説教主也。其菩提樹
T2230_.61.0541b11: 以下至倚著其樹者。明於佛背後畫菩提
T2230_.61.0541b12: 樹也。佛右邊以下至白蓮華上者。明於佛
T2230_.61.0541b13: 左右畫五佛頂王并持誦者也。佛右邊應畫
T2230_.61.0541b14: 普賢以下至以絹穀爲裙衣者。明次第畫
T2230_.61.0541b15: 諸大菩薩。如文。次慈氏菩薩不遠以下至應
T2230_.61.0541b16: 如是畫者。明次菩薩衆而畫佛眼等大明
T2230_.61.0541b17: 妃并軍茶利等諸大明王也。於彼尊下畫地
T2230_.61.0541b18: 天以下至曲躬合掌者。明畫地天等并諸
T2230_.61.0541b19: 龍王等也。大慧菩薩右邊以下至身儀寂靜
T2230_.61.0541b20: 者。明畫蓮華部母金剛部及金剛族蓮華族
T2230_.61.0541b21: 等。於像二角等者。明於佛上畫淨居天散
T2230_.61.0541b22: 華供佛等。各依方以下至依本形畫者。明
T2230_.61.0541b23: 於曼荼羅八方畫護方神也。從近忿怒下。
T2230_.61.0541b24: 明畫持誦者形。如文。 菩提樹相諸尊身形
T2230_.61.0541b25: 座位等相。悉皆如文。更不煩述
T2230_.61.0541b26: 金剛手以下至決定得成者。結成功能也。
T2230_.61.0541b27: 此輪王等者。正結示名也。纔見等者。歎此
T2230_.61.0541b28: 尊像滅罪之功也。若見此等者。示此妙像
T2230_.61.0541b29: 令得二世利益也。由見此等者。總歎此最
T2230_.61.0541c01: 勝像一切悉地皆令成就。竝如文
T2230_.61.0541c02: 爾時世尊以下至先佛所説者。是説白傘蓋
T2230_.61.0541c03: 佛頂畫像之法。汝今復聽等者。誡聽説傘
T2230_.61.0541c04: 蓋佛頂畫像及所成事業利益等也。恒河沙
T2230_.61.0541c05: 數等者。引證同説也。先當等者。明可依前
T2230_.61.0541c06: 輪王儀則也。不得用皮膠者。法華疏云。優婆
T2230_.61.0541c07: 塞戒經不許用膠。得失意罪等。古時師
T2230_.61.0541c08: 云。外國用樹膠耳。光宅云。或有處必須於
T2230_.61.0541c09: 像聽許用牛皮膠。若有他物即不得用
T2230_.61.0541c10: 也。有言。大豆汁可代膠清。然牛膠終是不
T2230_.61.0541c11: 淨物。後得不淨果報云云今文所制與優
T2230_.61.0541c12: 婆塞戒經同。畫匠同前。於&T073554;中央以下至
T2230_.61.0541c13: 畫種種華者。正明畫像之儀。如文。金剛手
T2230_.61.0541c14: 此白下結示。如文
T2230_.61.0541c15: 爾時世尊復告以下至最勝畫像法者。是説
T2230_.61.0541c16: 光聚佛頂畫像之法。諦聽諦聽等者誡許。吾
T2230_.61.0541c17: 當等者許説也。於一切等者。歎此光聚頂王
T2230_.61.0541c18: 像并此眞言教法最上也。依輪王儀等者。如
T2230_.61.0541c19: 文。釋中不用皮膠。畫匠受戒等悉如上説
T2230_.61.0541c20: 也。應畫佛坐以下至畫彼本形者。正明畫
T2230_.61.0541c21: 像。如文。祕密主此下結示。如文
T2230_.61.0541c22: 爾時釋迦牟尼佛以下至矜愍一切有情故
T2230_.61.0541c23: 説者。是説高佛頂王畫像法。我今等許説。
T2230_.61.0541c24: 依輪王儀軌等者。謂可依一字佛頂曼荼羅
T2230_.61.0541c25: 儀也。織綵去毛受戒畫匠等如文。祕密主此
T2230_.61.0541c26: 下結示所以云云
T2230_.61.0541c27: 爾時釋迦牟尼佛以下至一切如來宣説者。
T2230_.61.0541c28: 是説勝佛頂王畫像儀軌也。種種行事悉皆
T2230_.61.0541c29: 如文
T2230_.61.0542a01: 金剛手如來世尊及大威徳菩薩以下至亦
T2230_.61.0542a02: 無過失者。總説一切隨意畫像。或綵或素
T2230_.61.0542a03: 或板牆壁上畫無過失。自畫使人。隨意形
T2230_.61.0542a04: 状。或畫菩薩。或聖天等。於經夾上。乃至或
T2230_.61.0542a05: 磔量等。皆悉如文也
T2230_.61.0542a06: 爾時世尊以下至獲最上成就者。總結畫像
T2230_.61.0542a07: 儀軌并結勸行者也。隨意樂而畫慧者起悲
T2230_.61.0542a08: 心利益諸有情我成就思惟亦不爲愆過攝受
T2230_.61.0542a09: 有情故是故當慇懃常懹悲愍心者。初句結
T2230_.61.0542a10: 隨意畫像之儀也。慧者起悲心者。如大日
T2230_.61.0542a11: 經云眞言具慧者等。悲心者四無量心之一
T2230_.61.0542a12: 也。菩薩利他拔苦爲先故標悲心。餘三自兼
T2230_.61.0542a13: 智具足。是則菩薩自行化他萬行初門。
T2230_.61.0542a14: 故次句云利益有情我成就思不爲愆過攝
T2230_.61.0542a15: 受有情。初後二句是利他義。中間二句即自
T2230_.61.0542a16: 行義。如文可見。是故等二句結前二義。
T2230_.61.0542a17: 但擧悲心而必具慧也。恒行於捨施及護
T2230_.61.0542a18: 持淨戒忍辱及精進禪定與般若者。爲速
T2230_.61.0542a19: 成就五佛頂王眞言之法。兼修布施淨戒
T2230_.61.0542a20: 安忍等六度行。若准千手瑜伽。於此六度
T2230_.61.0542a21: 各有密印眞言。即得三種施福乃三種
T2230_.61.0542a22: 慧六度圓滿。三種施者。謂資生施・無畏施・
T2230_.61.0542a23: 法施三種戒者。謂攝律儀戒・攝善法戒・饒
T2230_.61.0542a24: 益有情戒。三種忍者。謂害怨耐忍・安受
T2230_.61.0542a25: 苦忍・諦察法忍。三種精進。謂被甲精進・攝
T2230_.61.0542a26: 善法精進・利樂有情精進。三種靜慮。謂安
T2230_.61.0542a27: 住靜慮引發靜慮・辨事靜慮。三種慧者。
T2230_.61.0542a28: 人空無分別慧・法空無分別慧・倶空無分別
T2230_.61.0542a29: 慧。則般若波羅蜜圓滿。獲得聰明智慧悟
T2230_.61.0542b01: 解世間出世間法。博達五明甚深義理。廣
T2230_.61.0542b02: 説十波羅蜜印相眞言及功能等。要者可勘。
T2230_.61.0542b03: 若如是者成就即易。故次句云常應而修
T2230_.61.0542b04: 習彼悉地不難也。若無有畫像以下至獲最
T2230_.61.0542b05: 上成就者。即是結勸也。謂無如上諸畫像
T2230_.61.0542b06: 者。常住無上大菩提心。是則最妙勝無上
T2230_.61.0542b07: 曼荼羅義也。故大日經云。云何菩提。謂如實
T2230_.61.0542b08: 知自心云云又云。此法界生三處流出。釋云。
T2230_.61.0542b09: 三處者。謂如上所説。佛身上分出一切諸
T2230_.61.0542b10: 如來。中分從心至臍出一切菩薩。下分從
T2230_.61.0542b11: 臍至足出一切八部天神等。皆從如來平
T2230_.61.0542b12: 等三業普門示現摽大曼荼羅胎藏莊嚴之
T2230_.61.0542b13: 位。即是本尊眞言及印也。乃至今阿闍梨欲
T2230_.61.0542b14: 造曼荼羅時。亦須想於自身一同毘盧遮
T2230_.61.0542b15: 那。即得自在之力等云云然大日經於佛身
T2230_.61.0542b16: 上觀三重祕密曼荼羅。義釋文云。須想於
T2230_.61.0542b17: 自身一同毘盧遮那。即得自在之力云云
T2230_.61.0542b18: 是住菩提心及持大印。於自心中觀三重
T2230_.61.0542b19: 曼荼羅得上悉地。故結句云獲最上成就
T2230_.61.0542b20: 也。言大印者如本瑜伽更問。上來畫像
儀軌品已竟
T2230_.61.0542b21:   行行品第四
T2230_.61.0542b22: 言行行者。前品廣説一字佛頂及四大佛頂
T2230_.61.0542b23: 等畫像之法則。以答金剛手畫像法問
T2230_.61.0542b24: 訖。此品説修行佛頂眞言行故云行行品。
T2230_.61.0542b25: 即叙因中加行修習之句也。若聲別者。上字
T2230_.61.0542b26: 平聲。修行等也。胡庚反。下字去聲。景迹也事
T2230_.61.0542b27: 也。胡孟反。若梵音者。淅唎耶二合
行也
修行也也。
T2230_.61.0542b28: 若准梵語。上行去聲。下行平聲。今隨文意
T2230_.61.0542b29: 其義可見
T2230_.61.0542c01: 爾時金剛手以下至令得成就者。是金剛手
T2230_.61.0542c02: 重發言問也爲勤修求等者。大菩薩行自他
T2230_.61.0542c03: 兼利雖然先他故。云爲求成就者乃至熾
T2230_.61.0542c04: 盛方便於衆生也。世尊求等者。重請説速
T2230_.61.0542c05: 疾成就之由也
T2230_.61.0542c06: 佛言以下至成就故者。是許答。祕密主所
T2230_.61.0542c07: 問其旨微妙故。故先歎善哉善哉。言能問
T2230_.61.0542c08: 者。能知時問。亦是對於如來能答故曰能
T2230_.61.0542c09: 問也。汝今諦聽我爲汝説一切佛所説行
T2230_.61.0542c10: 行方便法句伽陀極微妙者。引證正説。二行
T2230_.61.0542c11: 去聲。梵音折利耶二合如上法句伽他者。正
T2230_.61.0542c12: 擧行體。所言句者。大日釋云。句者梵云鉢
T2230_.61.0542c13: 曇。正翻爲足。聲論是進行義住處義。如人
T2230_.61.0542c14: 進歩。擧足下足其迹所住處。謂之鉢曇。言
T2230_.61.0542c15: 辭句逗義亦如是。故同一名耳。今就此宗。
T2230_.61.0542c16: 謂修如是道迹。次第進修得住三平等處。
T2230_.61.0542c17: 故名爲句云云今此經義亦復如是。修行五
T2230_.61.0542c18: 佛頂王道迹。一切如來所説之行故名法句
T2230_.61.0542c19: 也。此法眼等者。是擧行用也。言此行非但
T2230_.61.0542c20: 自進修行有所至處。亦具眼智引導有情。
T2230_.61.0542c21: 故云利益成就故。又法句者是定義。法眼者
T2230_.61.0542c22: 是慧義。所謂定慧兼具。目足更資以至清涼
T2230_.61.0542c23: 池之意也。故云無量佛爲利有情而修習
T2230_.61.0542c24:
T2230_.61.0542c25: 爾時釋迦牟尼佛觀一切大衆以下至廣度
T2230_.61.0542c26: 無量諸群品者。是廣説行法句法眼伽他
T2230_.61.0542c27: 也。言理趣者。謂目足不二至極微妙阿字理
T2230_.61.0542c28: 體。如序品中略已説也。無量菩提行自在多
T2230_.61.0542c29: 種百苦逼惱者見諸有情多逼惱釋師子尊而
T2230_.61.0543a01: 演説者。初句擧行體。謂此法理趣自然道迹
T2230_.61.0543a02: 也。無量等者。如上文云無量佛已修習等
T2230_.61.0543a03: 也。次三句標行用。謂有衆苦所逼惱者。佛
T2230_.61.0543a04: 見此諸苦惱有情而説佛頂眞言之行。如
T2230_.61.0543a05: 醫必處憂患之郷良藥有用疾病之差。此
T2230_.61.0543a06: 行亦爾。五濁八苦彌滿三界。六道衆生流轉
T2230_.61.0543a07: 苦海。百八重病逼惱有情。所以釋尊出現於
T2230_.61.0543a08: 世施斯法藥。故智論云。十方世界有老病
T2230_.61.0543a09: 死婬怒癡等諸苦惱。以是故佛應出其國。
T2230_.61.0543a10: 如經中説。無老病死煩惱者。諸佛則不出。
T2230_.61.0543a11: 多病人處有多藥師云云愛樂此法修行人
T2230_.61.0543a12: 成佛當受人天供由此一法成大覺成眞言王
T2230_.61.0543a13: 衆所讃彼人不久佛菩提廣度無量諸群品
T2230_.61.0543a14: 者。顯行功能。謂若愛樂修行此五佛頂王
T2230_.61.0543a15: 眞言行法者。即身成佛應受一切人天供
T2230_.61.0543a16: 養。即是受法藥除煩惱病也。成佛者擧果。
T2230_.61.0543a17: 受供者標徳。所謂應供徳也。由此一法等者。
T2230_.61.0543a18: 謂由此一字佛頂眞言行而得成佛也。成
T2230_.61.0543a19: 眞言王者。謂是佛頂眞言爲一切眞言之王
T2230_.61.0543a20: 也。若成就此頂王眞言。爲一切衆之所讃
T2230_.61.0543a21: 歎。如是之人不久得佛度無量衆。如文
T2230_.61.0543a22: 空閑大制底流泉及河側迴樹或巖窟衆華及
T2230_.61.0543a23: 山間者。是擧此修佛頂眞言行之處所。制
T2230_.61.0543a24: 如前並如文。獨居堅固心菩提心相應
T2230_.61.0543a25: 勝解於大乘清淨勤修行者。謂明修五佛王
T2230_.61.0543a26: 眞言行之時用心。即法華云獨處閑靜智深
T2230_.61.0543a27: 志固之意也。菩提心者。如別義章。如下略
T2230_.61.0543a28: 説。相應者。謂行者從初發心乃至成佛。不
T2230_.61.0543a29: 離菩提心修一切萬行也。勝解者心所法
T2230_.61.0543b01: 名也。如百法論。或謂最勝信解大乘。清淨
T2230_.61.0543b02: 澡浴勤修此法也。及與身口意食飮四儀中
T2230_.61.0543b03: 行者常謹誦眞言者勝趣者。是正明修眞言
T2230_.61.0543b04: 行時三業四威儀中行事。謂身密印・口眞言・
T2230_.61.0543b05: 意妙觀也。於食飮中有時非時及七日等及
T2230_.61.0543b06: 至終身。具如南山羯磨四分鈔等。行住坐臥
T2230_.61.0543b07: 中常結密印誦明觀尊。即是修眞言者最
T2230_.61.0543b08: 勝理趣也。解三摩地明出生獲悉地成眞言或
T2230_.61.0543b09: 明隨意而修行者。若入定時誦三摩地明。密
T2230_.61.0543b10: 印相應而觀。出生諸物及獲悉地也。成眞
T2230_.61.0543b11: 言或明者。眞言與明差別如前分別。成眞言
T2230_.61.0543b12: 者。謂五佛頂等眞言。明謂佛眼明妃等。言
T2230_.61.0543b13: 成就如是眞言明等。隨意修行也。常著二
T2230_.61.0543b14: 種衣者。謂淨穢等。若詣尊前及念誦時。
T2230_.61.0543b15: 必須淨衣。若食經行及便利時。必脱淨衣
T2230_.61.0543b16: 著餘衣服也。若祕釋者。慚愧忍辱及信樂心
T2230_.61.0543b17: 是二種衣也。善伴堅禁者彼悉地不難彼人
T2230_.61.0543b18: 定獲得者。修眞言者必須善伴。其同伴相
T2230_.61.0543b19: 如悉地説。堅禁者謂堅持淨戒。如大日説
T2230_.61.0543b20: 四種戒等。如是勤修悉地易得云云先應禮
T2230_.61.0543b21: 諸佛智者應堅固者。謂修眞言行時先禮佛
T2230_.61.0543b22: 等九方便如大日
供養法
如是時中應住堅固菩提
T2230_.61.0543b23: 心也。眞言者無伴勤求利有情彼成就不難
T2230_.61.0543b24: 現不思議色現世得成就者。若修行時無善
T2230_.61.0543b25: 伴者勤利有情。利生之功成就必易。若悉地
T2230_.61.0543b26: 將成時先現好相。得好相者現世得成也。
T2230_.61.0543b27: 勤求悉地者常應作制底勤護摩念誦即於此
T2230_.61.0543b28: 現生速疾得成就者。謂若欲速疾成就者。
T2230_.61.0543b29: 加修印佛印塔護摩等事。是人速得成就
T2230_.61.0543c01: 也。謹愼而巧妙勇健勤堅固大益眞實心此
T2230_.61.0543c02: 人堪稱讃者。謂謹愼無放逸出言語。巧妙
T2230_.61.0543c03: 勇健不懈怠。堅固不傾動。廣大心利益。眞
T2230_.61.0543c04: 實心無誑。是人速悉地。應讃如是人也。諸
T2230_.61.0543c05: 根皆圓滿智慧常質直能忍於飢渇是人可
T2230_.61.0543c06: 稱讃者。謂諸根圓*滿者。如示現眞言品説
T2230_.61.0543c07: 也。有智慧人質直無僞。斷食一日乃至七
T2230_.61.0543c08: 日。堪忍修法。是人速得無上悉地。若讃此
T2230_.61.0543c09: 人功徳無量也。勤求成就者若得是法要彼
T2230_.61.0543c10: 當不久時獲最勝悉地者。是結要勤修。如
T2230_.61.0543c11: 文。上來爲淨信修行具慧者廣説佛頂眞
T2230_.61.0543c12: 言修行法要已竟
T2230_.61.0543c13: 金剛手我滅度後末法之時以下至專注一
T2230_.61.0543c14: 心故速疾成本尊者。從是以下説不信愚夫
T2230_.61.0543c15: 生謗獲罪。竝結勸行人加修六度等也。愚
T2230_.61.0543c16: 癡塢波塞迦等者。明在定二衆愚癡不信也。
T2230_.61.0543c17: 披袈裟者愚丈夫等者。明出家二衆及愚俗
T2230_.61.0543c18: 衆。作無益語貪著昧人。懈怠不信不知
T2230_.61.0543c19: 佛法等者也。如是等人名爲小人也。於廣
T2230_.61.0543c20: 大大乘理趣壞亂勇猛精進者得。明如上
T2230_.61.0543c21: 小機懈怠者不信大乘。於勇猛精進者返
T2230_.61.0543c22: 生壞亂也。於菩薩善巧律儀行等者。謂於
T2230_.61.0543c23: 眞言教菩薩律行不得灌頂。亦不淨信佛
T2230_.61.0543c24: 菩薩者不得成就大三摩地。則生謗毀言
T2230_.61.0543c25: 非佛説是魔所説等也。若住大乘善男子
T2230_.61.0543c26: 女人求眞言者調弄損害作不饒益事者。
T2230_.61.0543c27: 如文。由此等者。明如上人得罪也。是故金
T2230_.61.0543c28: 剛手等者。正明修眞言者行事以勸修也。
T2230_.61.0543c29: 以廣大願等者。明五種法師。如文。依寶雲
T2230_.61.0544a01: 大經修行我稱讃由此加行故本尊速現前
T2230_.61.0544a02: 者。謂非但此經説修眞言行法。餘部所説
T2230_.61.0544a03: 亦依加行。如是行時。本尊速現也。以何成眞
T2230_.61.0544a04: 言慇&T014307;成自身以施戒忍辱勤定智慧得專注
T2230_.61.0544a05: 一心故速疾成本尊者。是釋疑結勸也。若如
T2230_.61.0544a06: 上修行者更疑以何成眞言竝成自身者。
T2230_.61.0544a07: 謂兼修布施淨戒安忍精進靜慮般若以成
T2230_.61.0544a08: 眞言。專一心故疾成本尊也。或可。由此加
T2230_.61.0544a09: 行故本尊速現前二句結前。謂結當品已説
T2230_.61.0544a10: 五佛頂王之行。以何成眞言以下生後。謂生
T2230_.61.0544a11: 次品所説儀軌次第。如説勤修速成本尊
T2230_.61.0544a12: 云云上來行行品竟
T2230_.61.0544a13: 菩提場經略義釋卷第三
T2230_.61.0544a14:  智證大師作 一校畢 
T2230_.61.0544a15:
T2230_.61.0544a16:
T2230_.61.0544a17: 菩提場經略義釋卷第四盡密
印品
T2230_.61.0544a18:
T2230_.61.0544a19:      儀軌品第五
T2230_.61.0544a20: 言儀軌者。前品説修習五佛頂王眞言行。
T2230_.61.0544a21: 以答金剛手加行修習之間已竟。今此品説
T2230_.61.0544a22: 修佛頂眞言行者住清淨威儀軌則故言
T2230_.61.0544a23: 儀軌品。於叙問中即是曼荼羅印契安布之
T2230_.61.0544a24: 句也。然有別瑜伽行事稍細。今略釋大綱
T2230_.61.0544a25: 不煩網目也
T2230_.61.0544a26: 爾時金剛手復白佛言以下至悉地者。發問
T2230_.61.0544a27: 也。唯願世尊説以一支等者。支者支分。謂結
T2230_.61.0544a28: 智拳印。或結勝身三昧耶印。隨結一印成
T2230_.61.0544a29: 一切印。成就佛頂等悉地故。故本儀云。以
T2230_.61.0544b01: 纔結智拳能攝諸如來入住愛隨順。勝身
T2230_.61.0544b02: 三昧耶適結此印時一切印已成。乃至由如
T2230_.61.0544b03: 是義故不待諸印助成一切印等廣如
本儀
T2230_.61.0544b04: 密印品云。願説一切如來支分出生大印眞
T2230_.61.0544b05: 言等云云
T2230_.61.0544b06: 佛言是故已下。正説軌則。諦聽等者。許爲
T2230_.61.0544b07: 利生故説也。小衆生等。擧二類人而差別
T2230_.61.0544b08: 説也。一切眞言等者。明非但此佛頂眞言教
T2230_.61.0544b09: 法。三時住清淨軌則等。餘諸眞言教中亦皆
T2230_.61.0544b10: 如是也。不放逸者。誡當如法修行。如大日
T2230_.61.0544b11: 釋云。此大乘密教當如法相承。若傳受失
T2230_.61.0544b12: 宜。即是專擅自恣而越法則。故云住不放
T2230_.61.0544b13: 云云今亦如是。必應從師諮禀軌則如
T2230_.61.0544b14: 法修行。若不爾者越三昧耶返招罪愆。故
T2230_.61.0544b15: 云不放逸也。常住觀佛三麼地者。謂修攝
T2230_.61.0544b16: 其心安住不動。心眼觀佛常住在前也。故
T2230_.61.0544b17: 本瑜伽云。毎初入道場。想佛常住世。復
T2230_.61.0544b18: 諦觀諸佛。遍滿虚空界側塞如胡麻等
T2230_.61.0544b19: 也。不應以等者。明不可以掉擧貪欲而
T2230_.61.0544b20: 散亂心。總觀不以五蓋而復其心也。應
T2230_.61.0544b21: 一等者。結勸觀佛。如文
T2230_.61.0544b22: 常以慈三摩地等者。謂行者常以四無量心
T2230_.61.0544b23: 遍縁十方法界一切有情。四無量心者。慈・
T2230_.61.0544b24: 悲・喜・捨也。慈無量心者是與樂義。悲無量心
T2230_.61.0544b25: 則拔苦義。喜無量心既拔苦與樂心得歡喜。
T2230_.61.0544b26: 捨無量心捨前三心不生憎愛故智論云。
T2230_.61.0544b27: 慈名愛念衆生。常求安穩樂事以饒益之。
T2230_.61.0544b28: 悲名愍念衆生。受五道中種種身苦心苦。喜
T2230_.61.0544b29: 名欲令衆生。從樂得歡喜。捨名捨三種心。
T2230_.61.0544c01: 但念衆生不憎不愛。修慈心爲除衆生
T2230_.61.0544c02: 中瞋覺故。修悲心爲除衆生中惱覺故。
T2230_.61.0544c03: 修喜心爲除衆生不悦樂故。修捨心爲
T2230_.61.0544c04: 除衆生中愛憎故云云本瑜伽云。求學瑜伽
T2230_.61.0544c05: 教。恒被大精進大慈誓願鎧。欣三解脱門。
T2230_.61.0544c06: 樂心四無量。哀愍諸有情云云然四等心中
T2230_.61.0544c07: 慈心居首。以初彰諸。可見。准大悲瑜伽。
T2230_.61.0544c08: 初入慈無量心定。以殷淨心遍縁六道四
T2230_.61.0544c09: 生一切有情。皆具如來藏備三種身口意金
T2230_.61.0544c10: 剛。以我修三密功徳力故。願一切有情等
T2230_.61.0544c11: 同普賢菩薩。如是觀已。次應入悲無量心
T2230_.61.0544c12: 三麼地智。以悲愍心遍縁六道四生一切有
T2230_.61.0544c13: 情。沈溺生死苦海。不悟自心妄生分別。
T2230_.61.0544c14: 起種種煩惱隨煩惱。是故不達眞如平等如
T2230_.61.0544c15: 虚空超恒沙功徳。以我修三密加持力故。
T2230_.61.0544c16: 願一切有情等同虚空藏菩薩。如是觀已。次
T2230_.61.0544c17: 應入喜無量心三麼地智。以清淨心遍縁
T2230_.61.0544c18: 六道四生一切有情。本來清淨猶如蓮華。不
T2230_.61.0544c19: 染客塵自性清淨。以我修三密功徳力
T2230_.61.0544c20: 故。願一切有情等同觀自在菩薩。如是觀
T2230_.61.0544c21: 已。次應入捨無量心三麼地智。遍縁六道四
T2230_.61.0544c22: 生一切有情。皆離我我所離蘊處界及離
T2230_.61.0544c23: 能取所取。於法平等心本不生性相空。故
T2230_.61.0544c24: 以我修三密功徳力故。願一切有情等同
T2230_.61.0544c25: 虚空藏菩薩。如是觀已云云三時澡浴等者。
T2230_.61.0544c26: 澡浴多種。用淨水灰汁等。是世俗澡浴。呪印
T2230_.61.0544c27: 加持淨三業道。作法界自性如蓮無染觀。
T2230_.61.0544c28: 是勝義澡浴云云勇健智慧者不應放逸損害
T2230_.61.0544c29: 生命者。如文。換内衣者。若欲念誦時。必換
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