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蓮華胎藏界儀軌解釋 (No. 2231_ 眞興集 ) in Vol. 61

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T2231_.61.0574a01:  行意趣蓋如斯之 問。若非即身一刹
T2231_.61.0574a02:  那中作此觀行更有何益 答。建立劫
T2231_.61.0574a03:  數據懈怠人。今眞言者安立通途三劫行
T2231_.61.0574a04:  相勤修精進。超越其劫一生成佛或入初
T2231_.61.0574a05:  地。故大疏云。若祕密釋説百六
十心也
超一劫瑜
T2231_.61.0574a06:  祇行即度一重麁妄執名一僧祇。超二
T2231_.61.0574a07:  劫行又度一重細妄執名二僧祇。復越
T2231_.61.0574a08:  一劫更度一重極細妄執得至佛慧。故
T2231_.61.0574a09:  云三祇劫成佛也。若一生度此三妄執
T2231_.61.0574a10:  一生成佛。何論時分耶云云又云。能於此
T2231_.61.0574a11:  生滿足地度。不復歴劫修對治行云云
T2231_.61.0574a12:  問。若爾者。何故三世諸佛唯有歴劫成佛
T2231_.61.0574a13:  行相。不言一佛即身成佛 答。略有二
T2231_.61.0574a14:  義。一云。此難荒涼。諸佛成道所不親見。
T2231_.61.0574a15:  何妨其中有即身佛。如大品云。或有
T2231_.61.0574a16:  菩薩初發心時。上菩提位得不退轉。或
T2231_.61.0574a17:  有菩薩初發心時。即得菩提便轉法輪
T2231_.61.0574a18:  云云二云。所言劫時不相應法。延短促長
T2231_.61.0574a19:  在行者意。懈怠之人刹那爲長。精進之
T2231_.61.0574a20:  人多劫爲短。今眞言者由精進力於多
T2231_.61.0574a21:  劫中爲一刹那。由意樂故無有妨難。故
T2231_.61.0574a22:  攝大乘云。處夢謂經年。覺乃須臾頃。故
T2231_.61.0574a23:  時雖無量。攝在一刹那。愚修雖少時。怠
T2231_.61.0574a24:  心疑已久。佛於無量劫。勤勇謂須臾云云
T2231_.61.0574a25:  又大般若云。菩薩不應生久遠想。謂佛
T2231_.61.0574a26:  菩提要經多時乃能證得。便生怖畏。何
T2231_.61.0574a27:  以故。前際後際劫數長遠。皆一刹那心
T2231_.61.0574a28:  相應故云云問。三世諸佛無有一佛不修
T2231_.61.0574a29:  祕密不行精進。若爾皆應即身成佛。何
T2231_.61.0574b01:  勞修行多劫成佛 答。今眞言門是最祕
T2231_.61.0574b02:  密。非一切人皆入此門。若入頓成。不入
T2231_.61.0574b03:  歴劫不必兼修。故無諸難 問。若爾亦
T2231_.61.0574b04:  有不知祕密修菩提行得成佛者 答。
T2231_.61.0574b05:  地前可有其類。地上法爾自覺。故最勝
T2231_.61.0574b06:  王經説。初地以上十地菩薩得十種陀羅
T2231_.61.0574b07:  尼。豈非入祕密門乎。又於第三地成
T2231_.61.0574b08:  就大法陀羅尼方知祕密。今約初心論
T2231_.61.0574b09:  其兼否也
T2231_.61.0574b10: 蓮華胎藏界儀軌解釋卷
T2231_.61.0574b11:   本云
T2231_.61.0574b12:  寶永四年二月十日夜亥剋斗書功了
T2231_.61.0574b13:  同五年閏正月二十二日一交寫功了
T2231_.61.0574b14:                  廣澤末資亮深 
T2231_.61.0574b15:   享保八卯年二月九日夜亥時書寫了
T2231_.61.0574b16:  同二月十二日午剋迄朱點一父畢
T2231_.61.0574b17:                  小嶋末裔宣眞 
T2231_.61.0574b18:
T2231_.61.0574b19:
T2231_.61.0574b20:
T2231_.61.0574b21: 蓮花胎藏界儀軌解釋卷中依青龍
寺本
T2231_.61.0574b22:                   釋眞興集 
T2231_.61.0574b23: 軌云。安立器世 解云。明佛果有七中。
T2231_.61.0574b24: 此第三明他受用身所變國土也。平等性智
T2231_.61.0574b25: 所起微妙淨功徳身。名他受用身也。此他
T2231_.61.0574b26: 受用所變淨土大小不定。隨住十地所化變
T2231_.61.0574b27: 故。今此文中説第二地能化佛變須彌山頂
T2231_.61.0574b28: 建立道場。能化如來坐於千葉蓮花故
T2231_.61.0574b29: 問。以何得知 答。金剛壽命等云。爾時毘
T2231_.61.0574c01: 盧遮那如來。於色界頂第四禪成等正覺。
T2231_.61.0574c02: 即下須彌山頂。於金剛寶樓閣等云云又梵
T2231_.61.0574c03: 網云。我今盧遮那方坐蓮花臺周匝千花上
T2231_.61.0574c04: 云云初地能化坐百葉臺。第二地佛坐千
T2231_.61.0574c05: 葉臺。故知云爾此義如金剛
界私記出之
文中有二。初明
T2231_.61.0574c06: 所變器界。後明所住道場。然倶舍等成立器
T2231_.61.0574c07: 界。説風水地不説空火。儀式品中亦復爾
T2231_.61.0574c08: 也。今此文中具用五大。其義具足次第如
T2231_.61.0574c09: 文。是輪同金剛者有二義。一云。五輪廣狹
T2231_.61.0574c10: 同等金剛。即是地輪名金剛輪。二云。五輪
T2231_.61.0574c11: 堅固皆如金剛。疏云。如金剛者如理也云云
T2231_.61.0574c12: 因陀羅者即表名字。世界變現猶如帝網。其
T2231_.61.0574c13: 界無量名因陀羅。疏云。大因陀羅者理具徳
T2231_.61.0574c14: 云云光焔等者。是明地輪所有威光也。次
T2231_.61.0574c15: 應念持地者。顯堅固義也。他受用土亦是
T2231_.61.0574c16: 堅牢。八風三災不動壞故眞言
如上
而圖衆形像
T2231_.61.0574c17: 者。軌文出其圖。爲令知五輪各各形相
T2231_.61.0574c18: 也。嚴淨佛國等二句是交文也。諸佛出於
T2231_.61.0574c19: 後得智門更還因位方便示現。修菩薩行
T2231_.61.0574c20: 嚴淨佛土。成就有情奉仕諸佛。今此文意
T2231_.61.0574c21: 明其事也至金剛薩埵明
可知其由
然今明變器界之
T2231_.61.0574c22: 次。便明嚴淨自佛土事。展轉亦明奉諸佛
T2231_.61.0574c23: 事。不爾此文起盡難知。後人可定之
T2231_.61.0574c24: 軌云。諦觀香水海 解云。海有二種。外海
T2231_.61.0574c25: 内海。今總觀之。在地輪上。深八萬由旬。廣
T2231_.61.0574c26: 内外別也
T2231_.61.0574c27: 軌云。金剛手持花 解云。此明建立花藏
T2231_.61.0574c28: 世界也。花嚴經云。此花藏界如須彌山微
T2231_.61.0574c29: 塵數風輪所持從下至上
凡有十種
其在最上風輪所
T2231_.61.0575a01: 持香水海中。有大蓮花藏世界住在其中。
T2231_.61.0575a02: 又云。不可説佛刹塵數香水海在花藏界中。
T2231_.61.0575a03: 如天帝網分布而住。此最中香水海出大蓮
T2231_.61.0575a04: 花王。有世界種住於其上花藏世界種也。此中
有二十重世界種。
T2231_.61.0575a05: 此娑婆世界當
第十三重也
又説世界體云。或以寶花
T2231_.61.0575a06: 爲體云云言持花者表其花莖。故下文云祕
T2231_.61.0575a07: 密主菩薩以爲其莖處于無盡大海云云
T2231_.61.0575a08: 云。普賢菩薩爲世界性故。花藏界是普賢
T2231_.61.0575a09: 體。爲顯此義名持花也。然花嚴云。普賢
T2231_.61.0575a10: 身相但依如如不佛國者。無別一國可
T2231_.61.0575a11: 名其國。譬如眞如遍一切故也然猶是事普
賢。非理普
T2231_.61.0575a12:
T2231_.61.0575a13: 軌云。以妙蓮花 解云。此明花藏世界體
T2231_.61.0575a14: 也。無盡海中有二十重大蓮花王。是爲花藏
T2231_.61.0575a15: 世界體性。其第十三名娑婆世界。形如虚
T2231_.61.0575a16: 空。佛名毘盧遮那。雖賞報佛離此世界。無
T2231_.61.0575a17: 別淨土。然定形量則是他受用身佛淨土。若
T2231_.61.0575a18: 化身土非此所明也
T2231_.61.0575a19: 軌云。最初正覺 解云。明佛果有七中。
T2231_.61.0575a20: 此第四明他受用佛道場儀式也。於中有
T2231_.61.0575a21: 三。一明所住道場。二明能住尊位。三明法
T2231_.61.0575a22: 會軌則。是即初也。總有十三頌半。初三行
T2231_.61.0575a23: 一句引入曼荼羅品文。後七頌三句引供養
T2231_.61.0575a24: 儀式品文。中間二行彼此離引。最後半頌阿
T2231_.61.0575a25: 闍梨之文也。大文分四。初二頌總明説諸
T2231_.61.0575a26: 曼荼羅圖像。次十頌別明説中臺曼荼羅圖
T2231_.61.0575a27: 像。次一頌一句明法成就。最後一句明結
T2231_.61.0575a28: 界也。於初文中更分爲二。初明中胎。後
T2231_.61.0575a29: 明三重。就初文中。最初正覺指大日尊。等
T2231_.61.0575b01: 者餘尊也曼荼羅如
上出了
密中等者。重重院院名爲
T2231_.61.0575b02: 祕密。故此中*胎名密中密。臺外圖像猶是
T2231_.61.0575b03: 可祕。何況臺中祕之又祕也。大悲等者。大
T2231_.61.0575b04: 疏云。行者初發一切智心。如父母縁識
T2231_.61.0575b05: 種子。初託胎中。漸漸増長。爲業巧風之所
T2231_.61.0575b06: 匠成乃至誕時百體備足。始於父母種姓中
T2231_.61.0575b07: 生。如依眞言門學大悲萬行淨心顯現。又
T2231_.61.0575b08: 此嬰童漸具人法。習諸伎藝施行事業。如
T2231_.61.0575b09: 淨心中發起方便修治自地隨縁利物。
T2231_.61.0575b10: 故名大悲胎藏生也云云有第二義
如彼文之
T2231_.61.0575b11: 軌云。及無量 解云。此後明諸&MT01101;圖也。始
T2231_.61.0575b12: 從四佛乃至世天。當文可知之。佛菩薩等
T2231_.61.0575b13: 名爲出世。護世天等名爲世間也
T2231_.61.0575b14: 軌云。四方普周 解云。此別説中*胎圖
T2231_.61.0575b15: 像也。於中有二。一顯依報所有之徳。二
T2231_.61.0575b16: 顯正報所具之徳。初中又二。初顯道場形
T2231_.61.0575b17: 相。後顯道場莊嚴。是即初也。大疏云。先作
T2231_.61.0575b18: 四方曼荼羅。其界唯用羯磨金剛智印。周匝
T2231_.61.0575b19: 相連以爲其道。安其十字中又作十字金
T2231_.61.0575b20: 剛印。其上作蓮花仰而半敷。令此十字如
T2231_.61.0575b21: 花之状。其花上又安八葉花開敷含
果實
即五佛
T2231_.61.0575b22: 四菩薩方位也。當以心想而置九點。即是
T2231_.61.0575b23: 中臺及八葉中各想一點也。此點即是大空
T2231_.61.0575b24: 之證。此成正覺義也。於此八葉及中臺。當
T2231_.61.0575b25: 作方圓曼荼羅而畫本尊像。佛方壇。菩薩
T2231_.61.0575b26: 圓也。又其臺上當想十二字眞言王。令其
T2231_.61.0575b27: 字一一分別置於輪上云云言四方者四念
T2231_.61.0575b28: 住也身。受。
心。法
言一門者四靜慮也初禪*第二*第
三*第四禪也。
T2231_.61.0575b29: 四方各
若准十八圓滿土。亦可三解脱門空。
T2231_.61.0575c01: 相。無
三總爲一故云一門。言通道者。聞思
T2231_.61.0575c02: 修慧也見佛地
經論也
金剛印者生空智也。遍一切
T2231_.61.0575c03: 故。羯磨金者法空智也。爲佛座故。疏云。
T2231_.61.0575c04: 蓮者理離染著也。妙色者理光也私云。白色
云何。又
T2231_.61.0575c05: 妙是紅
色也
金剛莖者無非理也。八葉者略現
T2231_.61.0575c06: 大日佛徳也私云。表八聖
道。謂正見等
具鬚藥者恒沙性
T2231_.61.0575c07: 大悲也。衆寶者理恒沙徳也。無量光者。上佛
T2231_.61.0575c08: 所放佛菩薩也。衆蓮者化主所坐
T2231_.61.0575c09: 軌云。其上復觀 解云。此後顯道場莊嚴
T2231_.61.0575c10: 也。疏云。其上以下四頌顯道場莊嚴也。師
T2231_.61.0575c11: 子座者。能降伏煩惱義也私云。顯説法
決定義也
寶玉
T2231_.61.0575c12: 經作
王字
能滿衆生願也。大宮殿者金剛法界
T2231_.61.0575c13: 宮也。寶柱者諸波羅蜜也。幢蓋者。幢能降
T2231_.61.0575c14: 伏。蓋能利益。珠鬘者方便度等也。寶衣者離
T2231_.61.0575c15: 過義。自離過離他過故。香者戒也。花者慧
T2231_.61.0575c16: 也。雲者靉靆也。衆寶者四攝也。雜花者四無
T2231_.61.0575c17: 量也。嚴地者。生成佛智住持故。繽紛者繁
T2231_.61.0575c18: 布義。諧韻等者。能出常樂我淨聲也。昔樂
T2231_.61.0575c19: 者。聞者淨耳根也。賢瓶者。所有無非慧
T2231_.61.0575c20: 也。閼伽者。能洗煩惱垢也云云或本涅槃垢。
私云。即洗無垢
T2231_.61.0575c21: 身義
T2231_.61.0575c22: 軌云。寶樹王 解云。此下顯正報所具之
T2231_.61.0575c23: 徳也。疏云。寶樹等二頌顯能化主徳。初句
T2231_.61.0575c24: 眞顯能化主。摩尼燈者如閻浮金色等也。
T2231_.61.0575c25: 三昧者定也。總持者慧也。三昧總持即是地
T2231_.61.0575c26: 也。綵女者般若智智能養義也。佛波羅者
T2231_.61.0575c27: 佛部眞言也。等者金剛部也。菩提花者蓮花
T2231_.61.0575c28: 部也。菩提所覺。嚴花能覺也。方便者應機
T2231_.61.0575c29: 也。聚伎者能説也。妙法音者諸尊眞言也云云
T2231_.61.0576a01: 供養諸如來者。阿闍梨之祕文也。即結上
T2231_.61.0576a02:
T2231_.61.0576a03: 軌云。以我功徳 解云。此一頌明法成
T2231_.61.0576a04: 就也。疏云。以我等頌顯自他法力徳也。
T2231_.61.0576a05: 大疏云。此句是一切眞言心也。以功徳力
T2231_.61.0576a06: 故。以如來加持力故。以法界平等力故。以
T2231_.61.0576a07: 此三縁合故。則能成就不思議業云云意云。
T2231_.61.0576a08: 新佛功徳力。古佛加持力。法界平等力故。如
T2231_.61.0576a09: 上神變不思議道場莊嚴自然成就。以此莊
T2231_.61.0576a10: 嚴迴向法界故云供養。然則安住故云而
T2231_.61.0576a11: 住也餘處云願成密
嚴界即此意耳
T2231_.61.0576a12: 軌云。結大輪壇印 解云。此一句即屬上文
T2231_.61.0576a13: 同明法成就也。有印眞言。如古儀軌。由此
T2231_.61.0576a14: 印明故。所變十方土成大悲胎藏大曼荼羅
T2231_.61.0576a15: 處。所謂花藏世界種也
T2231_.61.0576a16: 軌云。次衆色 解云。此明結界也。諸
T2231_.61.0576a17: 佛淨土雖不可限。隨其所縁大少不定。界
T2231_.61.0576a18: 其方隅必以寶繩。今用五色爲表五佛及
T2231_.61.0576a19: 與五智。餘經中云黄金爲繩以界其側標
T2231_.61.0576a20: 其勝色也。大疏云。五色線者亦是如來五智。
T2231_.61.0576a21: 亦是信進念定慧。以此五法貫攝一切教
T2231_.61.0576a22: 門。故名修多羅云云相配五佛色如軌注
T2231_.61.0576a23: 大疏云。亦五行者白黄赤緑黒。即戒信進定慧。如
次以之爲定。云云。今由與軌均引上文也
T2231_.61.0576a24:  問。何故必以衆色界其道耶 答。古儀軌
T2231_.61.0576a25: 云。染彼衆生界。令同法界色云云意云。令
T2231_.61.0576a26: 其界内有縁衆生染同五佛法界色故也
T2231_.61.0576a27: 軌云。觀彼中胎等 注文可知。若未達者
唯可觀阿字
 解云。自
T2231_.61.0576a28: 下第二明能住尊位也。總有九頌文分爲
T2231_.61.0576a29: 二。初五頌明中*胎尊像。後四頌明二重尊
T2231_.61.0576b01: 位。是即初也。言中胎者。總指八葉臺。別
T2231_.61.0576b02: 指花寶上。淨月輪者。總有九重輪。別明最
T2231_.61.0576b03: 中輪。謂上所説師子座上更觀月輪。其月
T2231_.61.0576b04: 輪中觀阿字門。轉其阿字成大日尊。永斷
T2231_.61.0576b05: 二障故言清淨。遠離業苦名離諸垢。現有
T2231_.61.0576b06: 爲身故云妙色。具無漏智名超三界。柔和
T2231_.61.0576b07: 忍辱名爲綃縠。用此修身名嚴身服。文以
T2231_.61.0576b08: 慚愧爲身衣服。除破裸形離繋外道。表大
T2231_.61.0576b09: 法王故被寶冠。出世俗門故紺髮垂。言
T2231_.61.0576b10: 寂然者無動搖義。三摩地此云等持。即定
T2231_.61.0576b11: 名也。謂諸如來常住色界第四定故三災不
T2231_.61.0576b12: 動。故云寂然三摩地也。言輝焔者即身
T2231_.61.0576b13: 光也。過衆電者擧喩顯勝。猶如等者又以
T2231_.61.0576b14: 譬顯。謂住定境身光照曜。猶如淨鏡顯現
T2231_.61.0576b15: 形容。非凡所見故云幽邃以鏡喩定
正教所指
爲佛
T2231_.61.0576b16: 法人示歡喜相。爲天魔等現忿怒相。故云
T2231_.61.0576b17: 喜怒。又如來面貌偏非柔軟。偏非忿恚。二
T2231_.61.0576b18: 含現故云喜怒。白玉等色名爲顯色。百
T2231_.61.0576b19: 丈等像名爲形色。操持等者説手印相。申
T2231_.61.0576b20: 垂慧掌仰置右膝名與願印。又作定印及
T2231_.61.0576b21: 無畏印故言等也。正受持者明入定相
T2231_.61.0576b22: 問。上云寂然等既明定相。何故復重説入定相。答。
定有多種。上説等持即顯行等四種威儀。在定之義。
T2231_.61.0576b23: 非初入定相。常住定心也。今言正
有時入定。如無量義處三昧。故無失也
相應身
T2231_.61.0576b24: 者與定倶身。謂身無動結跏趺坐。手持印
T2231_.61.0576b25: 契故名相應。具足三明一宿住。二天
眼。三漏盡
故云明
T2231_.61.0576b26: 了。除諸掉散名心無亂。本體眞如故名無
T2231_.61.0576b27: 相。淨法體者即是法界等流身也。言應願者
T2231_.61.0576b28: 明本誓也。濟群生者顯方便也。八曼荼羅
T2231_.61.0576b29: 者。密明四智與四攝徳四智如常。即四佛也。
四攝者。一布施。二愛
T2231_.61.0576c01: 語。三利行。四同
事。即四菩薩也
大疏云。以如來加持故。從佛
T2231_.61.0576c02: 菩提自證之徳現八葉中胎藏之身云云
T2231_.61.0576c03: 軌云。次東遍智印 解云。下明三重尊位
T2231_.61.0576c04: 也。軌文相傳爲十三院。大疏云。第一重上
T2231_.61.0576c05: 方是佛身衆徳莊嚴。下方是佛持明使者。皆
T2231_.61.0576c06: 名如來部門。右方是如來大悲三昧。能滋
T2231_.61.0576c07: 榮萬善故名蓮花部云云又云。左方是如來
T2231_.61.0576c08: 大慧身。能摧破三障故名金剛部云云又云。
T2231_.61.0576c09: 從金剛密印現第一重金剛手等諸内眷屬。
T2231_.61.0576c10: 從大悲萬行現第二重摩訶薩埵諸大眷屬。
T2231_.61.0576c11: 從普門方便現第三重一切衆生喜見隨類
T2231_.61.0576c12: 之身。若以輪王潅項方之則。第三重如萬
T2231_.61.0576c13: 國君長。第二重如朝廷百揆。第一重如宗技
T2231_.61.0576c14: 内弼。中胎如垂拱之君。故花臺常智爲大
T2231_.61.0576c15: 曼荼羅王。若自本垂迹。則從中胎一一門
T2231_.61.0576c16: 各流出第一重種種門。從第一重一一門
T2231_.61.0576c17: 各流出第二重種種門。從第二重一一門各
T2231_.61.0576c18: 流出第三重種種門。若從因至果。則第三
T2231_.61.0576c19: 重之所引攝成就能通第二重。第二重之
T2231_.61.0576c20: 所引攝成就能通第一重。第一重之所引
T2231_.61.0576c21: 攝成就能見中胎藏云云由此分別三重十
T2231_.61.0576c22: 三院於三部中攝者。以上方遍智印下方
T2231_.61.0576c23: 不動勝三世等爲佛部。以右方觀自在爲
T2231_.61.0576c24: 蓮花部。以左方金剛手爲金剛部。總名第
T2231_.61.0576c25: 一重院。以第三妙吉祥今言第三是綺互文。正
可云第二。從中向外
T2231_.61.0576c26: 當第三。故密云第三。本經及右儀軌皆云第
二。又疏中判爲第二也。然圖中在第三也。然圖
T2231_.61.0576c27: 中北方地藏尊。南方除蓋障。西方虚空藏。及
T2231_.61.0576c28: 蘇悉地眷屬。隨所住方可三部攝。總爲第
T2231_.61.0576c29: 二重院然蘇悉地
會有論之
以釋迦院及護世天等亦
T2231_.61.0577a01: 隨住方爲三部類。四方大護圖中闕之。可
T2231_.61.0577a02: 在第一重内。二守護門可在四方之内門
T2231_.61.0577a03: 也。然古軌中判十三會并案三重所攝尊
T2231_.61.0577a04: 云云不定。又與圖中有合不合。皆任意
T2231_.61.0577a05: 端邪正難辨。深得意者可沙汰耳
T2231_.61.0577a06:    已上明能住尊位訖 問。如上所明他
T2231_.61.0577a07:  受用身是第二地能化佛也。其餘九地及
T2231_.61.0577a08:  化佛身行相云何 答。自餘九地義准應
T2231_.61.0577a09:  知。若化身佛身相不定。所居國土淨穢
T2231_.61.0577a10:  不同。非此所明。然必可具金剛薩埵以
T2231_.61.0577a11:  下明化身行相故。又有釋迦院及二乘
T2231_.61.0577a12:  故。今此界宗總顯頓悟瑜伽行者。從初
T2231_.61.0577a13:  發心乃至成佛具足三身。住正體智自
T2231_.61.0577a14:  受法樂。出後得智化度有情。因果行
T2231_.61.0577a15:  相。一蓮花上中臺八葉。及鬚蕊中普門示
T2231_.61.0577a16:  現。子細尋觀。無非此由。今擧一隅以
T2231_.61.0577a17:  顯萬端。一切佛土誰不含藏。持行之者
T2231_.61.0577a18:  耳可悉之
T2231_.61.0577a19: 軌云。次應執香 解云。明他受用佛道場
T2231_.61.0577a20: 儀式有三之中。自下第三明法會軌則也。
T2231_.61.0577a21: 如上所説道場尊位。皆是一會之儀式也。今
T2231_.61.0577a22: 明其會之軌則也。此中有二。初明請召聖
T2231_.61.0577a23: 衆。後明聖集致禮。初中有三。一淨治路。
T2231_.61.0577a24: 二去垢穢。三請聖衆。是第一淨治路也。諸
T2231_.61.0577a25: 佛法會爲成證明。莊嚴法會増加威光。必
T2231_.61.0577a26: 請諸佛菩薩聖衆。現不思議大神變力。顯
T2231_.61.0577a27: 示所爲眞實不虚。令信衆會生希有心。信
T2231_.61.0577a28: 受歸依發心得益。是故先爲請諸聖衆淨
T2231_.61.0577a29: 治其路。即是變穢爲淨之義也古説云。想淨
虚空道
T2231_.61.0577b01: 軌云。不動明 解云。第二去垢穢也。同
T2231_.61.0577b02: 上淨治義。由此明王威徳力故。淨治之路彌
T2231_.61.0577b03: 除垢穢。悉令清淨辟除魔障。先顯分明
T2231_.61.0577b04: 守護佛身也注文易知
更不釋之
T2231_.61.0577b05: 軌云。次以印 解云。第三請聖衆也。若
T2231_.61.0577b06: 以法花爲規模者。多寶分身。妙音普賢上
T2231_.61.0577b07: 行等類。皆從他方自界來集爲作證明。餘
T2231_.61.0577b08: 經之中其事非一。如文可知。兩注易知。眞
T2231_.61.0577b09: 言末云鉤索等者。亦是召請引入義也。言
T2231_.61.0577b10: 除障者。又以不動重除障礙也
T2231_.61.0577b11: 軌云。次示三昧 解云。自下第二明聖集
T2231_.61.0577b12: 致禮也。於中有四。此第一明本誓也。謂
T2231_.61.0577b13: 請諸聖爲作證明。即陳本誓滿無上願。令
T2231_.61.0577b14: 諸佛等生歡喜故。言本主者大日尊等。言
T2231_.61.0577b15: 諸明者。自餘聖衆各以眞言爲其體性故
T2231_.61.0577b16: 名爲明。疏云。諸明者本尊也云云
T2231_.61.0577b17: 軌云。次執金剛 解云。第二明振鈴也。
T2231_.61.0577b18: 於今伽藍鳴鐘集衆。蓋斯意耳。集會大
T2231_.61.0577b19: 衆儀式如是。然振鈴有三義。如金界記之。
T2231_.61.0577b20: 但彼文中表結願相。今此文中唯表集衆。右
T2231_.61.0577b21: 執杵抽擲顯發智慧之義也。左執鈴振搖
T2231_.61.0577b22: 顯驚禪定之義也。發智慧故覺知本誓。
T2231_.61.0577b23: 出禪定故來儀法座。此義如是也可有眞
言。如金
T2231_.61.0577b24: 剛界
T2231_.61.0577b25: 軌云。所獻閼伽 解云。第三明奉閼伽
T2231_.61.0577b26: 也。如文可知閼伽義如金
剛界記之
 問。水以淨物。云
T2231_.61.0577b27: 何今言浴無垢身 答。但是主客禮節義也。
T2231_.61.0577b28: 出淨法界成權應身。内雖無垢外現同塵。
T2231_.61.0577b29: 故浴其身彌増光花。如言乞食訖收衣鉢
T2231_.61.0577c01: 洗足也。次當淨等者。非唯澡浴諸如來身。
T2231_.61.0577c02: 亦淨一切佛子等身。禀佛言教作眞實子
T2231_.61.0577c03: 名口所生。簡胎生故。以大空性欝勃香水
T2231_.61.0577c04: 洗滌佛子菩提心中百六十心戲論之垢。故
T2231_.61.0577c05: 云淨也注文云不動加持者。重明淨除
垢義。自餘注文如文可知之
T2231_.61.0577c06: 軌云。次奉花座 解云。第四明奉花座
T2231_.61.0577c07: 也。是亦迎客禮儀而已。即是隨順世俗事
T2231_.61.0577c08: 也。疏云。阿是除遣。即除蓋障義。以此爲
T2231_.61.0577c09: 座畢竟不起一切障故云云注云加護等者。
明辨事也。以
T2231_.61.0577c10: 不動明示
諸尊座也
T2231_.61.0577c11: 軌云。佉字大空 解云。明佛果有七之
T2231_.61.0577c12: 中。自下第五明變化身相。即是顯示成所
T2231_.61.0577c13: 作智所起化用也。於中分六。一明作薩埵
T2231_.61.0577c14: 身。二明大悲無屈。三明所依住法。四明所
T2231_.61.0577c15: 修事業。五明化作佛身。六明内證功徳
T2231_.61.0577c16: 也。三世諸佛雖得菩提。利有情故不捨因
T2231_.61.0577c17: 道。是故行者既成佛果。建立方便道場衆
T2231_.61.0577c18: 會。更密示現作薩埵身嚴淨佛土成就有
T2231_.61.0577c19: 情。如燃燈佛前釋迦菩薩等。爲能化主號
T2231_.61.0577c20: 燃燈佛。爲所化人稱釋迦文。實是一人。無
T2231_.61.0577c21: 別二人。今作金剛薩埵亦爾。行者一人先
T2231_.61.0577c22: 成佛身。後現薩埵奉仕諸佛化度衆生。首
T2231_.61.0577c23: 楞嚴經船師譬喩即此意也。疏云。問。此説薩
T2231_.61.0577c24: 埵其義云何。答。第三品中成薩埵自體。第
T2231_.61.0577c25: 二品中現轉法輪用。故此品中説金剛種
T2231_.61.0577c26: 云。智者當轉作金剛身。言佉字者。佉是
T2231_.61.0577c27: 空義。上有點是大空。以大空淨一切空也
T2231_.61.0577c28: 云云意云。佉字是等空義。加空點成欠字
T2231_.61.0577c29: 則大空義。是則大勤勇種子也大勤勇者即
毘盧舍那也
T2231_.61.0578a01: 住此字門。然後作金剛薩埵身。意云。先成
T2231_.61.0578a02: 内證大日尊。後作方便薩埵身。若觀諸法
T2231_.61.0578a03: 一向是空。則墮邊見不可改轉。今觀欠字
T2231_.61.0578a04: 非空非有大空故證果還因。觀非有故
T2231_.61.0578a05: 證菩提果。觀非空故還菩薩道。故住欠字
T2231_.61.0578a06: 作薩埵身。疏云。金剛種子心鑁字者。何故
T2231_.61.0578a07: 供養法中上置點。經本傍有二點。共云金
T2231_.61.0578a08: 剛薩埵種字。答。供養顯法自體。經本顯法
T2231_.61.0578a09: 大用。故共無妨。離言説者鑁字義也云云
T2231_.61.0578a10: 意云。頂觀欠字顯大空義。身觀鑁字顯離
T2231_.61.0578a11: 言義。一切諸法不可言有不可言空。皆
T2231_.61.0578a12: 離言説。住觀時作金剛身也。疏云。何時
T2231_.61.0578a13: 作金剛身。答。入佛三昧耶前令作五字
T2231_.61.0578a14: 等身也云云今助釋云。約初心行者可爾。
T2231_.61.0578a15: 今此現化。不同彼也
T2231_.61.0578a16: 軌云。遍身被甲 解云。下第二明大悲無
T2231_.61.0578a17: 屈。此中有三。一被服甲者顯被大悲弘誓
T2231_.61.0578a18: 甲義眞言印
如上之
二摧伏魔者明爲四魔不動
T2231_.61.0578a19: 壞義。三結大界者明堅固大悲不退轉義
T2231_.61.0578a20: 各各説文
文可知之
如金界云。次於諸有情。當興大
T2231_.61.0578a21: 心。無盡生死中。恒被大誓甲。爲淨佛國
T2231_.61.0578a22: 土。降伏諸天魔。成最正覺故。被如來甲冑
T2231_.61.0578a23: 云云正此義也
T2231_.61.0578a24: 軌云。四方四大 解云。下第三明所依住
T2231_.61.0578a25: 法。於中有二。初明四念住。後明四靜慮。
T2231_.61.0578a26: 此即初也。言四方者即四念住。以能修習
T2231_.61.0578a27: 身不淨・受不樂・心無常・法無我爲所住。故
T2231_.61.0578a28: 名爲四方。以所觀法爲所護方。以能觀行
T2231_.61.0578a29: 爲能護者。一云。以四正斷爲四大護。由
T2231_.61.0578b01: 依念住修正斷故。一律儀斷。已生惡法爲
T2231_.61.0578b02: 令斷故修習正斷。二斷斷。未生惡法爲不
T2231_.61.0578b03: 生故修習正斷。三修習斷。未生善法爲令
T2231_.61.0578b04: 生故修習正斷。四防護斷。已生善法爲令
T2231_.61.0578b05: 住故修習正斷。此四皆以精進爲體。又云。
T2231_.61.0578b06: 若准涅槃。以四聖諦名爲四方。即以知苦
T2231_.61.0578b07: 斷集證滅修道四種行相名四大護也。若
T2231_.61.0578b08: 淺略釋。守護法界道場。四邊毎方有一執金
T2231_.61.0578b09: 剛神。住妙高四角四峯。即此四人也。亦可。
T2231_.61.0578b10: 護國四大天王即持國等密換名也
T2231_.61.0578b11: 軌云。門門二守 解云。此後明住四靜慮
T2231_.61.0578b12: 初二
三四
是得定人入出所由故名爲門。以二種
T2231_.61.0578b13: 力資助靜慮。一思擇力。二修習力。擧此二
T2231_.61.0578b14: 力名二守護。由此力故。於内心住有所
T2231_.61.0578b15: 堪能。是故靜慮以此二力而爲助伴問。二力
是法。何
T2231_.61.0578b16: 喩人耶。答。餘有此例。最勝王經説力慶因擧轉輪
王主兵臣喩。疏釋其臣。此二力豈非以法喩於人
T2231_.61.0578b17: 金剛薩埵心住四定。思擇正法修習正
T2231_.61.0578b18: 行。二種力故現作四門。二守護人後印舒
T2231_.61.0578b19: 力。密表此義。初印舒進表勤勇義也。一云。
T2231_.61.0578b20: 以生空慧與法空慧爲二守護。與定同轉
T2231_.61.0578b21: 故名守門也。注云如來内門者表定義也。
T2231_.61.0578b22: 餘文易知之。若淺略釋。於今精舍安置金
T2231_.61.0578b23: 剛力士二人。蓋斯意耳。如慮支佛本誓願等
T2231_.61.0578b24:
T2231_.61.0578b25: 軌云。塗香眞言 解云。下第四明所修事
T2231_.61.0578b26: 業。於中有二。一明修供養事。二明稱讃
T2231_.61.0578b27: 聖徳。初中分二。初明所供養具。後明能供
T2231_.61.0578b28: 養行。此即初也。此有五種。大疏云。塗香者
T2231_.61.0578b29: 是淨義。即住無戲論金剛三世無礙智戒。如
T2231_.61.0578c01: 是戒香。其性本寂。無去無來遍滿法界。故
T2231_.61.0578c02: 名淨塗香。我今已用此淨戒香遍塗法身
T2231_.61.0578c03: 故能淨香普熏一切。故名塗香云云次花鬘
T2231_.61.0578c04: 者。大疏云。花鬘者。淨菩提心樹王種子。從
T2231_.61.0578c05: 慈悲地中滋長茂盛開萬徳花。以方便故。
T2231_.61.0578c06: 以實名花。從大慈生云云次焚香者。大疏
T2231_.61.0578c07: 云。燒香是遍法界義。如天樹王花香遍布。菩
T2231_.61.0578c08: 提香亦爾。隨一一功徳爲慧火所焚。解
T2231_.61.0578c09: 脱風所吹。隨悲願力自在而轉普熏一
T2231_.61.0578c10: 曰燒香云云次飮食者。大疏云。飮食是無上
T2231_.61.0578c11: 甘露不生不死之味。若服此果徳成就無過
T2231_.61.0578c12: 上味時。即名入證。故説爲食云云次燈明者。
T2231_.61.0578c13: 大疏云。所謂燈者是如來光明破暗之義。謂
T2231_.61.0578c14: 至果地時心障都盡。轉無盡慧遍照衆生。
T2231_.61.0578c15: 故説爲燈云云或説加果子等種種珍
財説六種。可悉之
此供具
T2231_.61.0578c16: 非供他佛。行者薩埵現承事身。還供自身
T2231_.61.0578c17: 心王如來。故大疏云。是人則解香花等五種
T2231_.61.0578c18: 三昧義。亦解五種陀羅尼義。以如是等種
T2231_.61.0578c19: 種法門供具供養心王如來。能令諸尊歡
T2231_.61.0578c20: 喜所求必獲。若以此中意趣返觀世諦香
T2231_.61.0578c21: 花等。自然知彼色香性分所應用處。無量
T2231_.61.0578c22: 方便觸物而生云云
T2231_.61.0578c23: 軌云。虚空藏 解云。是後明能供養行也。
T2231_.61.0578c24: 今此菩薩祖徳無邊。從虚空中流出無量供
T2231_.61.0578c25: 養雲海。供養十方一切諸佛。無有窮盡。是
T2231_.61.0578c26: 故行者金剛薩埵入此三昧。變爲其身作
T2231_.61.0578c27: 供養事。即十大願中廣修供養之大願也。大
T2231_.61.0578c28: 疏云。一切利樂衆生事皆從中出。無量法
T2231_.61.0578c29: 寶自在受用而無窮竭相。名虚空藏乃至
T2231_.61.0579a01: 如一花供養時。運心遍一切佛及凡聖。皆供
T2231_.61.0579a02: 養已即迴向一切智智。謂諸受我施者。願
T2231_.61.0579a03: 以此力令我得如上願。如是願訖。以此
T2231_.61.0579a04: 眞言加之。無不成也云云注文易知之
T2231_.61.0579a05: 軌云。毘盧遮那 解云。此第二明稱讃聖
T2231_.61.0579a06: 徳也。即十大願中稱讃如來之大願也。偈
T2231_.61.0579a07: 文易知之。次有啓謝。是阿闍梨之文也。如
T2231_.61.0579a08: 文可悉之
T2231_.61.0579a09:   已上從金剛薩埵乃至此文。總密顯示
T2231_.61.0579a10:  化身菩薩地前所修種種行相。然其化身
T2231_.61.0579a11:  不必如是。今標梗概。見者可詳之
T2231_.61.0579a12: 軌云。爾時薄伽 解云。自下第五明作化
T2231_.61.0579a13: 身佛。於中分三。一總表化身徳。二明入地
T2231_.61.0579a14: 因行。三明成道果徳。是即初也。三世諸佛
T2231_.61.0579a15: 由大悲故現變化身。是一大事。是故世尊
T2231_.61.0579a16: 觀察大衆。告祕密主説其因縁也。言法
T2231_.61.0579a17: 界者。所藏名法。能藏名界。界者藏義。佛
T2231_.61.0579a18: 身之中含容無邊大功徳法。故名爲藏。或
T2231_.61.0579a19: 是因義。能生五乘世出世間利樂事故。言
T2231_.61.0579a20: 標幟者是法界體。即佛身心。顯其形相名
T2231_.61.0579a21: 印眞言。以此身心於生死中巡歴諸趣。於
T2231_.61.0579a22: 佛會中建立菩提標幟之幢。令八部等恭敬
T2231_.61.0579a23: 受教。即是總表大悲意樂也。文相隱密。義
T2231_.61.0579a24: 趣如斯之
T2231_.61.0579a25: 軌云 初印佛 解云。第二明入地因行
T2231_.61.0579a26: 也然解釋此三昧耶。上約實行菩薩入地
T2231_.61.0579a27: 行相説了。今明方便菩薩行相。如前二義
T2231_.61.0579a28: 思准可察。然就初義此文有三。唯約入心・
T2231_.61.0579a29: 住心・得身而標此文。後二略之。簡要之志
T2231_.61.0579b01: 也。又就後義。此文但據淨勝意樂・行正地・
T2231_.61.0579b02: 及決定地三種而説。後二略之。影而顯也。
T2231_.61.0579b03: 變化身佛亦必修行三僧祇劫。然後成果
T2231_.61.0579b04: 問。化身菩薩若經三劫亦行十地。然後成
T2231_.61.0579b05: 佛 答。化佛如來有其多種。若爲二乘及凡
T2231_.61.0579b06: 夫等所現小身。唯現三劫修行成佛。隨所
T2231_.61.0579b07: 知故。若爲地前小菩薩等所現大身。亦示
T2231_.61.0579b08: 十地修行成佛。順所樂故。今此據勝故無
T2231_.61.0579b09: 妨難也
T2231_.61.0579b10: 軌云。憩伽歸 解云。自下第三明成道果
T2231_.61.0579b11: 徳。此中文雜有二十五種。第一大慧刀。謂
T2231_.61.0579b12: 表斷障成覺相。若菩薩坐菩提座以金剛
T2231_.61.0579b13: 智斷一切障。然後成覺。是故注云刀喩利
T2231_.61.0579b14: 智斷除爲義。言惡見者是五見也一身見。二
邊見。三邪
T2231_.61.0579b15: 見。四見取見。
五戒禁取見
六煩惱中以見爲利。過餘煩惱
T2231_.61.0579b16: 故喩山峯。顛倒推度故云撩亂。然此五中
T2231_.61.0579b17: 身見爲主。如樹根本如人頭首。若斷身見
T2231_.61.0579b18: 餘惑隨滅。即此身見展轉便成六十二見。謂
T2231_.61.0579b19: 於五蘊計我我所。言色是我。我有色。色屬
T2231_.61.0579b20: 我。我住色中。初一我見。後三我所見。受想
T2231_.61.0579b21: 行識亦復如是。一蘊有四故成二十。依三
T2231_.61.0579b22: 世分故成六十。加斷常二見故成六十二
T2231_.61.0579b23: 見也是一義。又有一
義。繁故略之
 又此五見。初二見通
T2231_.61.0579b24: 倶生・分別。其後三見嘴分別起。以此慧
T2231_.61.0579b25: 刀金剛利智斷如是等諸煩惱故。便得
T2231_.61.0579b26: 無垢如來法身。此言法身。是戒定慧解脱
T2231_.61.0579b27: 解脱知見法身。非自性身。是則化佛成正
T2231_.61.0579b28: 覺義也瑜伽論云。慧刀者。謂能
永斷一切結故。云云
第二大法螺。謂
T2231_.61.0579b29: 表果滿説法相也。如玄賛云。如俗作樂曲
T2231_.61.0579c01: 終滿位吹大螺吼。今既得果事圓滿位爲
T2231_.61.0579c02: 他説法亦復如是。故涅槃説。吹貝知時
T2231_.61.0579c03: 云云注云得滿一切善願者。顯佛果圓滿義。
T2231_.61.0579c04: 宣説大法等者。顯説法利生義也瑜伽論
云。以
T2231_.61.0579c05: 一切諸相隨好百千倶胝位數福聚。能感如來相好。不
攝大法螺相。發大音聲遍告無遍世界有情。云云
T2231_.61.0579c06: 第三蓮花座。謂表化佛生身相也。阿字變
T2231_.61.0579c07: 成蓮花大座。諸佛坐之。從此阿字蓮花之
T2231_.61.0579c08: 中出生諸佛。如母生子。佛還坐之。如子
T2231_.61.0579c09: 寄母。故名吉祥金剛座也。注文意如此之。
T2231_.61.0579c10: 第四金剛慧。謂表佛身堅固相也。大疏云。
T2231_.61.0579c11: 由此金剛印能壞無知之害。一切不能壞
T2231_.61.0579c12: 云云法體堅固故名金剛也。第五如來頂。謂
T2231_.61.0579c13: 表尊特大人相也。大般若云。如來項上烏
T2231_.61.0579c14: 瑟膩沙高顯周圓猶如天蓋云云注説功能
T2231_.61.0579c15: 如文可知之。第六如來頂相。謂表身量無
T2231_.61.0579c16: 邊相也。大般若云。如來頂相無能見者云云
T2231_.61.0579c17: 與注同也無邊身菩薩事
也。可知之
第七毫相藏。謂表宣
T2231_.61.0579c18: 説中道教相也。大般若云。如來眉間有白
T2231_.61.0579c19: 毫相。右旋柔軟如覩羅綿。鮮白光淨踰珂
T2231_.61.0579c20: 雪等云云毫出入光故名藏也。注文意云。光
T2231_.61.0579c21: 遍十方饒益有情故。云滿願淨戒因也。即
T2231_.61.0579c22: 三種戒中饒益有情戒因也。第八大鉢。謂表
T2231_.61.0579c23: 具足應供徳也。即阿羅漢三徳之中第三徳
T2231_.61.0579c24: 一殺賊。二不
生。三應供
大疏云。亦能令一切非器衆生
T2231_.61.0579c25: 皆堪爲法器也云云注文可察之。第九施無
T2231_.61.0579c26: 畏。謂表大悲拔苦相也。能除現在怖患之苦。
T2231_.61.0579c27: 亦能消除未來怖苦。如文可知之。第十與
T2231_.61.0579c28: 滿願。謂表大慈與樂相也。雖注文中説自
T2231_.61.0579c29: 願滿。非但爾已。亦滿他願。是與願義也。第
T2231_.61.0580a01: 十一悲生眼。謂表成就五眼相也。注云金
T2231_.61.0580a02: 箆等。大疏云。西方治眼法。以金爲箸。兩頭
T2231_.61.0580a03: 圓滑。中細如杵。長四五寸。兩頭塗藥。各用
T2231_.61.0580a04: 一頭兩眼塗之。今以金箆喩於涅槃。一切
T2231_.61.0580a05: 衆生心自本有佛知見性。但以無智之瞙翳
T2231_.61.0580a06: 故。諸法賞相不得明了。如來善用涅槃金
T2231_.61.0580a07: 箆除無知瞙開慧眼明。自早開了亦開他
T2231_.61.0580a08: 眼。猶如明目良醫之術云云言見如來深密
T2231_.61.0580a09: 境者。即是解脱涅槃理也。肉眼等者。明五
T2231_.61.0580a10: 眼用。肉眼等四至果位時總名佛眼。如四
T2231_.61.0580a11: 大河至大池時總名海水。五用如
文。云云
十力如
T2231_.61.0580a12: *云云第十三如來索。謂表如來信解徳
T2231_.61.0580a13: 也。譬如尊者用以羂索縛剛強者。折伏其
T2231_.61.0580a14: 惡繋隨順者攝受其善。如來亦爾。以信解
T2231_.61.0580a15: 索。折伏逆者調伏其惡。攝受順者護念
T2231_.61.0580a16: 其善。故大疏云。此印能縛一切惡者。亦能
T2231_.61.0580a17: 壞彼令除諸惡乃至示現種種形類具大
T2231_.61.0580a18: 力勢。折伏攝受無量衆生。令獲佛果。即是
T2231_.61.0580a19: 大索廣普遍同有情界義云云注意同之
T2231_.61.0580a20: 若准瑜伽。
大悲爲索
第十三如來心。謂表佛智能生因
T2231_.61.0580a21: 性。大疏云。即是諸佛之智。此智不從他得。
T2231_.61.0580a22: 還從佛心生云云注如文之。第十四如來臍。
T2231_.61.0580a23: 謂表佛智所有功能。大疏云。阿沒㗚都。此
T2231_.61.0580a24: 云甘露。言甘露者。智智別名。能除一切衆
T2231_.61.0580a25: 勢惱。令得長壽之身。此甘露味亦從
T2231_.61.0580a26: 佛心生也云云注如文也。第十五如來腰。謂
T2231_.61.0580a27: 表如來智體相也。注云妙色身者。顯化身
T2231_.61.0580a28: 佛。成聖智者。顯智正體也。大疏云。此智印
T2231_.61.0580a29: 是從如來生也云云第十六如來藏。謂表如
T2231_.61.0580b01: 來智自性也。藏者陰藏。隱密爲義。如來馬
T2231_.61.0580b02: 亦喩象
王藏
無有不淨。離二障垢梵行清淨。
T2231_.61.0580b03: 故標陰藏以顯自性也。注意如此之。第
T2231_.61.0580b04: 十七如來普光。謂表如來智威光也。佛體
T2231_.61.0580b05: 清潔猶如摩尼故。身具足一尋常光。即是
T2231_.61.0580b06: 智慧威光力也。然佛光明所照無邊。以大
T2231_.61.0580b07: 慈悲作意力故。促爲一尋分別晝夜。令
T2231_.61.0580b08: 諸衆生作諸事業。若起神通大光無際也。
T2231_.61.0580b09: 注文易知之。第十八如來甲。謂表如來智
T2231_.61.0580b10: 力用也。譬如武軍被戴甲冑入陣戰敵無
T2231_.61.0580b11: 有怯怖。如來亦爾。擐智慧甲出世降魔。曾
T2231_.61.0580b12: 無所畏能作佛事。注文之意自然察之。第
T2231_.61.0580b13: 十九如來舌。謂表如來不妄語也。如來舌
T2231_.61.0580b14: 相常覆面輪。是不妄語如實語相。若作意時
T2231_.61.0580b15: 普覆十方。豈有妄語耶。立要期無謬故
T2231_.61.0580b16: 名爲實語。説小乘無謬故名爲如語説大
T2231_.61.0580b17: 乘無謬故名不誑語。説授記無謬故名不
T2231_.61.0580b18: 異語也此依金剛般若論釋之。
更有餘義。繁故不出之
第二十如來語。
T2231_.61.0580b19: 謂表如來語業巧用也。如來語門具八音
T2231_.61.0580b20: 一最好。二易了。三調和。四柔軟。五
不誤。六不女。七尊慧。八深遠
隨衆生説
T2231_.61.0580b21: 法各令得解。其智慧廣大無量也。注文可
T2231_.61.0580b22: 悉之。第二十一如來牙。謂表如來得上味
T2231_.61.0580b23: 徳也。施他飮食故得是牙。鮮白鋭利表過
T2231_.61.0580b24: 大相也。第二十二如來辯説。謂表如來四
T2231_.61.0580b25: 辯徳也。一法。二詞。三義。四辯。是則名爲四
T2231_.61.0580b26: 無礙辯。其義如注之。第二十三如來持十
T2231_.61.0580b27: 力。謂表如來十力徳也。一處非處智力。二
T2231_.61.0580b28: 業異熟智力。三種種界智力。四種種勝解智
T2231_.61.0580b29: 力。五根勝劣智力。六遍趣行智力。七靜慮解
T2231_.61.0580c01: 脱等持等至智力。八宿住智力。九生死智力。
T2231_.61.0580c02: 十漏盡智力。皆以所知爲其名也具如大般
若等之
T2231_.61.0580c03: 第二十四如來念處。謂表佛目三念處徳。設
T2231_.61.0580c04: 有三人。一人以香塗如來身。一人以火焚
T2231_.61.0580c05: 如來身。一人徒然不塗不焚。如來於此三
T2231_.61.0580c06: 人之中無愛無憎平等御衆。是名如來三
T2231_.61.0580c07: 念住處也。第二十五一切法平等開悟。謂表
T2231_.61.0580c08: 如來平等説法也。三世諸佛出世本意。爲
T2231_.61.0580c09: 説一味平等諸法令諸衆生開示悟入一
T2231_.61.0580c10: 佛乘理。是則諸佛出現於世一大事也。爲
T2231_.61.0580c11: 顯其事有此眞言。一切法者是三乘教。隨
T2231_.61.0580c12: 類得益故云平等開示衆生。悟入一乘故
T2231_.61.0580c13: 云開悟。今略示入影而顯之
T2231_.61.0580c14:   已上二十五眞言明化身成道果徳。故總
T2231_.61.0580c15:  文名如來身會也 問。何故報佛不説
T2231_.61.0580c16:  此徳。今明化佛表如是徳 答。自受用
T2231_.61.0580c17:  身遍滿世界。諸根相好一一無邊無限。善
T2231_.61.0580c18:  根所引生故不可知見。他受用身所具
T2231_.61.0580c19:  八萬四千相好。唯菩薩見。今據通見故
T2231_.61.0580c20:  明化身 問。化佛所具正報依報亦以
T2231_.61.0580c21:  衆多。何故今表唯二十五 答。若増若減
T2231_.61.0580c22:  倶無過失。然有表示爲顯化度二十五
T2231_.61.0580c23:  有群生類故。但表二十五種功徳。即是
T2231_.61.0580c24:  二十五有三昧之標幟也
T2231_.61.0580c25: 軌云。普賢菩薩 解云。明變化身相有六
T2231_.61.0580c26: 之中。自下第六明内證功徳也。示現化身
T2231_.61.0580c27: 非如幻化。内有所證外現此相。是故今
T2231_.61.0580c28: 顯内證功徳。於中有四。一普賢。顯證普遍
T2231_.61.0580c29: 賢善之理。二慈氏。顯具大慈悲等之心。三
T2231_.61.0581a01: 無閡。顯同得諸佛之身體。四無能。顯等入
T2231_.61.0581a02: 諸佛之境界。此即初也。謂普賢菩薩眞如
T2231_.61.0581a03: 爲體。爲利有情示現身相。行願三業周遍
T2231_.61.0581a04: 妙善。三世諸佛内證此理。外現行願不退之
T2231_.61.0581a05: 身。出世利生無有窮盡。爲顯此義密説此
T2231_.61.0581a06: 明。如意殊義以注可知之
T2231_.61.0581a07: 軌云。慈氏菩薩 解云。第二顯具大慈悲
T2231_.61.0581a08: 等之心也。諸佛慈悲名爲慈氏。三世諸佛
T2231_.61.0581a09: 内備此心。外現憐愍有情之身。爲顯此
T2231_.61.0581a10: 義密説是明。大疏云。謂佛四無量心。今以
T2231_.61.0581a11: 慈爲稱首乃至上云普賢。是自證之徳。本願
T2231_.61.0581a12: 已滿 欲化衆生令得此道故次明之云云
T2231_.61.0581a13: 此意甚好也
T2231_.61.0581a14: 軌云。時佛住 解云。第三顯同得諸佛之
T2231_.61.0581a15: 身體也。即四意趣中平等意趣也一別時意趣。
二別義意趣。
T2231_.61.0581a16: 三衆生意樂意趣。四平等
意趣。如攝論等説之
佛爲説此得平等身。更
T2231_.61.0581a17: 住三昧表示大相。言甘露者。大疏云。如
T2231_.61.0581a18: 人飮毒即時夭命。遇天甘露而得飮之。不
T2231_.61.0581a19: 老不死。諸患除愈。身心快樂。今此三昧亦復
T2231_.61.0581a20: 如是。若得聞思修行之者。即得出世乃至
T2231_.61.0581a21: 如來現法之樂云云言一切三世無礙力者。
T2231_.61.0581a22: 大疏云。三世無有能破壞者。此明力如是。
T2231_.61.0581a23: 除無明闇故名爲明。若心口出名爲眞言。
T2231_.61.0581a24: 從身分出名之爲明田増長義。女聲呼之。
T2231_.61.0581a25: 故云爲妃乃至佛於定中現此明妃。與如來
T2231_.61.0581a26: 身無二境界。即同佛身。唯佛能知。十方三
T2231_.61.0581a27: 世佛及菩薩。由入此門遍於法界普門示
T2231_.61.0581a28: 現。成就衆生無有窮盡乃至如世女人能
T2231_.61.0581a29: 生男女令胤不絶。此明能生一切如來所
T2231_.61.0581b01: 有功徳。故義云妃云云
T2231_.61.0581b02: 軌云。無能害 解云。第四顯等入諸佛之
T2231_.61.0581b03: 境界也。即四悉檀中第一義諦悉檀也一世
界。二
T2231_.61.0581b04: 第一義。三對治。四
各各人悉檀也
佛爲説此入平等境。亦住
T2231_.61.0581b05: 三昧現希奇相。號其三昧爲無量勝。故大
T2231_.61.0581b06: 疏云。由住無量勝三昧故。感發生起此明
T2231_.61.0581b07: 妃也。此明妃名一切如來境界生。即是佛
T2231_.61.0581b08: 之境界。眞言菩薩由此明故即同如來境
T2231_.61.0581b09: 界。亦生如是不思議境界。由入佛境界
T2231_.61.0581b10: 故。所作功徳同於如來乃至無能害者是無
T2231_.61.0581b11: 障礙義。非直遍於如來境界。亦遍一切二
T2231_.61.0581b12: 乘境界。乃至最初發心之者倶能修此明妃
T2231_.61.0581b13: 之行。亦即入於如來境界云云明妃之義如
T2231_.61.0581b14: 上應知之
T2231_.61.0581b15:   已上從初發心乃至成佛具足三身。自
T2231_.61.0581b16:  利利他。外現方便内證功徳。一一簡約配
T2231_.61.0581b17:  文釋訖。得意之者可審詳之 軌上卷了
T2231_.61.0581b18: 軌云。爾時薄伽梵 解云。明佛果有七
T2231_.61.0581b19: 中。自下第六明佛果能成之因也。上來既
T2231_.61.0581b20: 説眞言菩薩發心修行成佛行相。然非無因
T2231_.61.0581b21: 而有此事。身中法爾本有三部四處種性
T2231_.61.0581b22: 三部是横也。
四處是竪也
是則成佛因縁之性。了知此因
T2231_.61.0581b23: 觀身法界。即知我身成佛所以。爲此義
T2231_.61.0581b24: 説是法門。於中有二。初總明所由。後別明
T2231_.61.0581b25: 三部等。此即初也。大疏云。字輪即是遍一
T2231_.61.0581b26: 處法門也。菩薩若住此字輪者。從初發
T2231_.61.0581b27: 心乃至成佛。於是中間自利利他種種事
T2231_.61.0581b28: 業。由入此門皆得成就。無有罣礙云云
T2231_.61.0581b29: 軌云。寶冠擧手 解云。此後別明三部等
T2231_.61.0581c01: 也。此中有六。一寶冠等者。總明印相也。二
T2231_.61.0581c02: 眉間等者。別明四處也。三阿字等者。明三
T2231_.61.0581c03: 部法也。四初行等者。明四處義也。五方便
T2231_.61.0581c04: 等者。傍明方便行也。六結明四重曼荼羅
T2231_.61.0581c05: 具足定慧義也。雖有門門。總是顯明三部
T2231_.61.0581c06: 四處字輪義也。大疏云。最初阿字即是菩提
T2231_.61.0581c07: 心。若觀此字即同大日法身體。謂觀此阿
T2231_.61.0581c08: 字輪。猶如孔雀尾輪光明圍繞。行者而住
T2231_.61.0581c09: 其中。即是住於佛位也。此字輪當作三重。
T2231_.61.0581c10: 於中而置阿字。餘字眷屬在外。又此阿有
T2231_.61.0581c11: 五種。阿・阿・暗・惡・噁其阿娑嚩字顯三部
T2231_.61.0581c12: 義。如次佛部蓮花部金剛部。今言輪者是
T2231_.61.0581c13: 曼荼羅義。壇法中心是大日佛。即同此阿字
T2231_.61.0581c14: 北置蓮花及諸眷屬皆在一處。即娑字。南
T2231_.61.0581c15: 置金剛及諸眷屬。即此嚩字。今從阿字更
T2231_.61.0581c16: 生四字。即是大悲胎藏之業。第一阿字菩
T2231_.61.0581c17: 提心體。次有迦佉哦伽等五音。皆取四字
T2231_.61.0581c18: 各除第
五字
又取野囉乃至乞叉。皆是男聲。悉
T2231_.61.0581c19: 入阿字輪。行者已發菩提之心修如來行。
T2231_.61.0581c20: 故次明阿字輪。是行也乃至迦等傍角加
點爲長聲輪也
T2231_.61.0581c21: 具足行則成菩提。故次明暗糝鑁字輪
T2231_.61.0581c22: 乃至迦等頂上加
點爲暗字輪也
既成菩提當至何處。謂大
T2231_.61.0581c23: 涅槃。故次明噁索暯等輪乃至迦等傍加二
點即涅槃輪也
T2231_.61.0581c24: 長噁一字是方便輪。所以中無也。是此釋迦
T2231_.61.0581c25: 佛輪羯磨部遍一切
輪故無別壇也
凡字輪大爲三分。初阿
T2231_.61.0581c26: 字即爲一分。次迦等爲第二分。次野等爲
T2231_.61.0581c27: 第三分。除乞叉字。由重字故賀娑
二聲
已上皆是
T2231_.61.0581c28: 智慧字也。次有伊伊鄔烏翳愛惡奧八
T2231_.61.0581c29: 字。加此八字即成三昧。皆是三昧聲也。亦
T2231_.61.0582a01: 隨五輪而恒轉之。其義可知。次有俄魚可
T2231_.61.0582a02: 而可吒曩莫可 此字遍一切處。謂遍
T2231_.61.0582a03: 於定慧中也。然此五字亦隨五輪而轉。謂
T2231_.61.0582a04: 加角點。或加上圓點。或加傍二點等。此
T2231_.61.0582a05: 五皆成五字也。所謂字輪者。從此輪轉
T2231_.61.0582a06: 生諸字也。輪是生義。如阿一字轉生四字。
T2231_.61.0582a07: 謂阿阿暗惡噁如是迦等二十字亦爾。次
T2231_.61.0582a08: 有十二字。謂伊伊鄔烏嚕留盧留翳愛烏
T2231_.61.0582a09: 奧。即同角點。謂三昧也。仰壤孥曩莽亦有五
T2231_.61.0582a10: 字。即同頭點。其野囉等八字即同傍二點。
T2231_.61.0582a11: 是除義也。當知此字輪即遍一切眞言之中。
T2231_.61.0582a12: 若見阿字當知菩提心義。若見長阿當
T2231_.61.0582a13: 知修如來行。若見暗字當知成菩提。若見
T2231_.61.0582a14: 惡字當知證大涅槃。若見長惡當知是方
T2231_.61.0582a15: 便力也。若見迦等隨義類而演説之。此
T2231_.61.0582a16: 諸字等皆是慧也若見囉等八字當知即
T2231_.61.0582a17: 同傍點。亦是隨類相應也謂囉是
無垢等
若見伊等
T2231_.61.0582a18: 即顯三昧。若見仰等五字當知大空離一
T2231_.61.0582a19: 切相。即是成佛義也。如是了達能入一切
T2231_.61.0582a20: 陀羅尼義旋轉無礙。故名字輪也乃至如是
T2231_.61.0582a21: 所説定慧空等。是佛道門。成正覺道也乃至
T2231_.61.0582a22: 然此諸字皆是如來以加持神力從如來内
T2231_.61.0582a23: 證體性而流出之乃至凡迦遮吒多波等皆
T2231_.61.0582a24: 屬阿字門。如阿字單是菩提心。若角加畫
T2231_.61.0582a25: 即是行也。此是菩提心并行也。若上加點。即
T2231_.61.0582a26: 菩提心并大空離一切相成菩提也。若傍
T2231_.61.0582a27: 加二點。即是菩提心并除一切障得涅槃
T2231_.61.0582a28: 也。他皆效之而轉相加。或但一義或二或三
T2231_.61.0582a29: 義可知也。或有阿字。上雖無點。其次有重
T2231_.61.0582b01: 字。如仰壤拏曩莽等聲。以此連前即是暗
T2231_.61.0582b02: 字。所以爾者。此仰等是點。用加於前則阿
T2231_.61.0582b03: 字成暗音也。或阿字無點。其次有重字。如
T2231_.61.0582b04: 迦佉俄伽重加四字。用仰字爲點也。遮車
T2231_.61.0582b05: 闍社用壤字爲點。他皆效此。囉字等聲以
T2231_.61.0582b06: 配於前。即成噁字。所以然者。野囉等皆是
T2231_.61.0582b07: 傍二點。今以連前。阿字成噁聲也乃至迦遮
T2231_.61.0582b08: 吒哆跛。三昧品證菩提心行佛受并涅槃。此
T2231_.61.0582b09: 等説字等相加有眞言教初中後倶乃至瑜伽
T2231_.61.0582b10: 阿闍梨觀行成就。隨心所作任運皆成。觀
T2231_.61.0582b11: 此字輪遍布身分。猶明見故。同於佛身
T2231_.61.0582b12: 與佛同位。然布字時當分爲四。即是四重
T2231_.61.0582b13: 曼荼羅也。頭爲初分。是阿字菩提心。從迦
T2231_.61.0582b14: 佉俄伽仰等乃至奢娑訶。凡是第一聲者
T2231_.61.0582b15: 皆屬菩提心也。當從行者眉間毫處而
T2231_.61.0582b16: 觀迦字。從佉以下當右巡旋逐日而轉。一
T2231_.61.0582b17: 匝布之令環相接。次從咽以下爲第二分。
T2231_.61.0582b18: 屬長阿字。亦當於中右行布之。此是菩
T2231_.61.0582b19: 提行也。從心以下爲第三分。屬暗字門。心
T2231_.61.0582b20: 上布迦等以次右旋。次從臍以下屬噁字
T2231_.61.0582b21: 門。是大涅槃。亦從中位置屬字等。以次
T2231_.61.0582b22: 右旋相接令遍也。頭爲上分。咽心爲中。臍
T2231_.61.0582b23: 爲後分發心爲初。行果爲
中。大寂爲後也
第五噁字遍一切
T2231_.61.0582b24: 處。隨意所作皆得之。此在身外。如佛身
T2231_.61.0582b25: 光隨意而用。不在身内布字之位也。暗字
T2231_.61.0582b26: 亦爾。與噁同也。師既如是成身已畢。其曼
T2231_.61.0582b27: 荼羅亦如是布。亦想弟子令如是作三事
T2231_.61.0582b28: 皆成。即是祕密曼荼羅也云云又初阿字黄色。
T2231_.61.0582b29: 謂金剛色也。第一迦等亦復同色也。第二阿
T2231_.61.0582c01: 字黄白也。阿體黄三昧白故。第二迦等亦復
T2231_.61.0582c02: 同色也。第三暗亦黄白也。阿體黄空點白故。
T2231_.61.0582c03: 第三迦等亦復同色也。第四噁黄黒也。阿體
T2231_.61.0582c04: 黄二點黒涅槃色故。又降伏義故。第四迦等
T2231_.61.0582c05: 亦復同色也。第五噁種種色也。阿體黄角點
T2231_.61.0582c06: 白傍點黒故。伊等亦爾。凡布曼荼羅亦爲
T2231_.61.0582c07: 三重。第一重迦等周匝。内重爲金剛輪。此
T2231_.61.0582c08: 持諸法猶如金輪持世界也。是欲堅固菩
T2231_.61.0582c09: 提心故。先作内重也。第二長阿及暗二輪
T2231_.61.0582c10: 同是中分。若迦爲輪。即不須用欠字輪也。
T2231_.61.0582c11: 迦是行是因。
欠是證是果
第三噁輪亦順於中如上布之
T2231_.61.0582c12: 令環合也。伊等十二在外散布。猶如光焔。
T2231_.61.0582c13: 此即三轉法輪之義。如是布已。猶如大日如
T2231_.61.0582c14: 來神力。此輪亦名因縁輪也云云具如大
文可見之
T2231_.61.0582c15: 蓮花胎藏界儀軌解釋卷
T2231_.61.0582c16:   本云
T2231_.61.0582c17:  徳治三年九月二日。於山城國西山乙訓
T2231_.61.0582c18:  寺馳筆了。筆跡左道間貽後人之 期定
T2231_.61.0582c19:          右筆 求法沙門□清二十五 
T2231_.61.0582c20:    寶永五夏蟲拂節。以件本勞他筆功了
T2231_.61.0582c21:  次年二月二十五日。以同本一交了
T2231_.61.0582c22:               池上末資亮深 
T2231_.61.0582c23:   亨保七寅年中冬九日子上刻功了
T2231_.61.0582c24:  同十日一挍了
T2231_.61.0582c25:             子島末資宣眞二十五 
T2231_.61.0582c26:
T2231_.61.0582c27:
T2231_.61.0582c28:
T2231_.61.0582c29:
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