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觀中院撰定事業灌頂具足支分 (No. 2393_ 安然撰 ) in Vol. 75

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T2393_.75.0230a01: 准此可知也云云受持地竟
T2393_.75.0230a02: 九者得境界。義釋云。其受持地夜阿闍梨
T2393_.75.0230a03: 如法持誦竟。乃至以金剛諷詠遍讃歎諸
T2393_.75.0230a04: 佛菩薩。宴坐疲極即於此置壇處如法護
T2393_.75.0230a05: 身。即於東面而臥當於所度弟子極生大
T2393_.75.0230a06: 悲憐愍之心。若瞿醯旦怛羅受持地竟又有
T2393_.75.0230a07: 結蘇多羅受持弟子名號法也。彼安寢時
T2393_.75.0230a08: 當思惟。心蓮華臺中麽字門一切諸法我不
T2393_.75.0230a09: 可得故即是無障礙菩提心也。亦是如意寶
T2393_.75.0230a10: 珠。又云。此如意珠只是阿字門耳。彼阿闍梨
T2393_.75.0230a11: 當於夢中或見無量諸佛及菩薩大名稱者
T2393_.75.0230a12: 示現作諸事業。謂隨種種應度衆生三輪
T2393_.75.0230a13: 化導或親自安布建立悲生曼荼羅。或以微
T2393_.75.0230a14: 妙音聲安慰勸囑言。汝今愍念衆生故造
T2393_.75.0230a15: 作此曼荼羅。善哉摩訶薩埵汝之所畫甚爲
T2393_.75.0230a16: 微妙。如是種種境界阿闍梨當以慧心善
T2393_.75.0230a17: 決擇之。當知衆聖已共加持是地可隨意
T2393_.75.0230a18: 作法也。若有障礙者應作相應護摩方便
T2393_.75.0230a19: 淨除。當發大勤勇心要令所作成就。若
T2393_.75.0230a20: 見諦阿闍梨蓮華三昧淨菩提心如意珠中
T2393_.75.0230a21: 明見心佛現前爲決。如覺魔事大智方便
T2393_.75.0230a22: 作護摩法。不動不退堪建立法界曼荼羅
T2393_.75.0230a23: 也。復次阿闍梨自初警發地神以來便不
T2393_.75.0230a24: 應捨離如是道場之地。恒於是中加持念
T2393_.75.0230a25: 誦審諦觀察隨有未平正處輒修治之。又
T2393_.75.0230a26: 思惟衆縁支分皆令素具。勿得臨事闕乏
T2393_.75.0230a27: 而生疑惑也云云
T2393_.75.0230a28:   私謂。此中引瞿醯中結蘇多羅受持弟子
T2393_.75.0230a29: 之事。今撿瞿醯其文雖出受持地後而
T2393_.75.0230b01:   是受持弟子法故正屬第六日事非第五
T2393_.75.0230b02: 日受持地事云云
T2393_.75.0230b03: 十者規畫界域。義釋云。自受持地竟即
T2393_.75.0230b04: 應規畫界域布定方位至灌頂夜方造諸
T2393_.75.0230b05: 尊。若不能速成者持地已後漸次修之亦
T2393_.75.0230b06: 無咎也云云
T2393_.75.0230b07:   私謂。准下文意拼線造尊本是第七夜法。
T2393_.75.0230b08: 而今此中預規定者此是不能速成者之
T2393_.75.0230b09: 所作。然其行法具如第七夜文。故於此
T2393_.75.0230b10: 中且闕不出云云
T2393_.75.0230b11: 規畫界域法竟。第五日訖
T2393_.75.0230b12: 上來竝是第二治地支分以畢
T2393_.75.0230b13: 卷第二
T2393_.75.0230b14:   文和五年正月三十日以他本校點畢
T2393_.75.0230b15:   杲寶五十
T2393_.75.0230b16:
T2393_.75.0230b17: 撰定事業灌頂具足支分第三
T2393_.75.0230b18:
T2393_.75.0230b19:   受學沙門安然撰集
T2393_.75.0230b20: 第三攝受建立護持弟子支分此卷出第
六日行法
T2393_.75.0230b21: 亦有二分
T2393_.75.0230b22: 一者弟子應度之相經云
T2393_.75.0230b23:     復次於餘日 攝受應度人
T2393_.75.0230b24:     若弟子信心 生種姓清淨
T2393_.75.0230b25:     恭敬於三寶 深慧以嚴身
T2393_.75.0230b26:     堪忍無懈惓 尸羅淨無缺
T2393_.75.0230b27:     忍辱不慳悋 勇健堅行願
T2393_.75.0230b28:     如是應攝受 餘則無所觀
T2393_.75.0230b29:     或十或八七 或五二一四
T2393_.75.0230c01:     當作於灌頂 若復數過此
T2393_.75.0230c02: 義釋云。經云。復次於餘日攝受應度人以
T2393_.75.0230c03: 下迄授與香水令飮彼心清淨故明攝受
T2393_.75.0230c04: 建立護持弟子支分受持地已。次明夜當
T2393_.75.0230c05: 作弟子法。故云餘日也。因此廣辨弟子應
T2393_.75.0230c06: 度之相。此中忍辱不慳悋分爲二句。勇建堅
T2393_.75.0230c07: 行願亦爲二分。然此所説弟子十徳若兼備
T2393_.75.0230c08: 者當知是人甚爲希有。但使偏有所長堪
T2393_.75.0230c09: 可匠成者即應攝受耳。又如聲聞受具時
T2393_.75.0230c10: 觀察種種遮難所謂太少太老色貎傁疵諸
T2393_.75.0230c11: 病患等恐白衣嫌訶。故輒簡去之。今此摩訶
T2393_.75.0230c12: 衍則不如是。但令道機可濟。雖有諸餘
T2393_.75.0230c13: 過失皆無所觀也。偈中云或十或八或七
T2393_.75.0230c14: 五二一四者是一期道場作阿闍梨灌頂之
T2393_.75.0230c15: 限數。此約超數取之。謂從一至二從二超
T2393_.75.0230c16: 至於四。從四至五從五超至七。從七至
T2393_.75.0230c17: 八從八超至十人。是故一曼荼羅中不得
T2393_.75.0230c18: 同時爲三人六人九人灌頂。蓋如來密意阿
T2393_.75.0230c19: 闍梨不釋所由。又同大方等陀羅尼經不得
T2393_.75.0230c20: 過十人已上也。過此以外恐阿闍梨心量
T2393_.75.0230c21: 有所不周。當待後縁別爲作法。又此十
T2393_.75.0230c22: 人以下者謂倶時發心各捨内外所有供養
T2393_.75.0230c23: 三寶同共成辨曼荼羅。故得同時作法。若
T2393_.75.0230c24: 人因遇道場便云。法縁難値乞兼爲濟
T2393_.75.0230c25: 渡者未合爲作阿闍梨灌頂也。若復數
T2393_.75.0230c26: 過此若但求結縁於一門本尊法中受眞
T2393_.75.0230c27: 言印者則不依如是劑限。阿闍梨亦當發
T2393_.75.0230c28: 起大悲。隨有能發少分善心者皆爲發生
T2393_.75.0230c29: 立菩提種子故云或復數過此也。而今世
T2393_.75.0231a01: 尊所説雖有徳可傳者猶不過十人。
T2393_.75.0231a02: 是隨轉一門非其具體故。且據惡世弘經
T2393_.75.0231a03: 淺行之一迹故云一期法事劑至十人耳。不
T2393_.75.0231a04: 釋所由。經云。祕密主。無大乘宿習未曾思
T2393_.75.0231a05: 惟眞言乘行。彼不能少分見聞歡喜信受。又
T2393_.75.0231a06: 金剛薩埵。若彼有情昔於大乘眞言乘道無
T2393_.75.0231a07: 量門進趣已曾修行。爲彼等故限此造立
T2393_.75.0231a08: 名數者。若傳法人徒以善心差機爲説或
T2393_.75.0231a09: 當増其誹謗斷彼善根。將護彼意時乃説
T2393_.75.0231a10: 之。安得不略制造立名數乎。所云略此造
T2393_.75.0231a11: 立名數者。如以阿字五轉統如來無邊内
T2393_.75.0231a12: 徳以字輪百明攝如來普眼法門此則名
T2393_.75.0231a13: 之略也。以刹塵方便開八葉之壇以無極
T2393_.75.0231a14: 大悲制十人之限。此則數之略也。然其學
T2393_.75.0231a15: 者隨於一法而得悟入。即是普入一切門
T2393_.75.0231a16: 也。次明限略自不礙廣。經云。彼阿闍梨亦
T2393_.75.0231a17: 當以大悲心立如是誓願。爲度無餘衆
T2393_.75.0231a18: 生界故應當攝受無量衆生作菩提種子
T2393_.75.0231a19: 因縁者。謂造立此曼荼羅。是隨有見聞觸
T2393_.75.0231a20: 知下至擧手低頭一念隨喜皆必定成阿耨
T2393_.75.0231a21: 菩提。故阿闍梨雖不得差機誤授爲作具
T2393_.75.0231a22: 支灌頂。然繋珠毒鼓之縁豈當已乎。故當
T2393_.75.0231a23: 運大悲心務令廣洽也。祕密之藏不可
T2393_.75.0231a24: 直宣説。故廻轉密意覆以有相方便限以
T2393_.75.0231a25: 十人。然阿闍梨自當平治心地畫作大悲
T2393_.75.0231a26: 曼荼羅。普眼度人多多益善。勿得如言而
T2393_.75.0231a27: 解也云云
T2393_.75.0231a28: 瞿醯簡擇弟子品云。應所受持弟子等數
T2393_.75.0231a29: 或一或三或七及五乃至二十五隻。不得
T2393_.75.0231b01: 雙取更不得已上。其諸弟子互相有諍及
T2393_.75.0231b02: 懷怨心不應攝受。彼等皆悉互相歡喜調
T2393_.75.0231b03: 伏寂靜於尊者所有敬愛心生善因者。如
T2393_.75.0231b04: 是弟子方可攝取云云
T2393_.75.0231b05: 補闕品云。大作曼荼羅時唯與一人受
T2393_.75.0231b06: 阿闍梨灌頂。自餘灌頂或三或五必不應雙。
T2393_.75.0231b07: 皆以各別供具而爲灌頂云云
T2393_.75.0231b08: 又云。其阿闍梨以慈悲故應當慇懃教一
T2393_.75.0231b09: 弟子通解都法令持明藏。若以法與弟
T2393_.75.0231b10: 子者先教明王眞言手印及大手印諸曼荼
T2393_.75.0231b11: 羅。然後方與此祕密法云云
T2393_.75.0231b12: 又云。或有如是弟子堪爲法器受持召請
T2393_.75.0231b13: 弟子之時。若不在者應作彼形而作召請
T2393_.75.0231b14: 等法。或有弟子擬欲灌頂。若不在者當
T2393_.75.0231b15: 與別弟子充數灌頂。或有弟子欲求其
T2393_.75.0231b16: 事作受持。若不在者不得爲彼與別人。
T2393_.75.0231b17: 若爲弟子受持忽若不到應知其阿闍梨
T2393_.75.0231b18: 著大重病乃至致死。若作召請法已或有
T2393_.75.0231b19: 如是因縁。第二之日不辨作曼荼羅其日
T2393_.75.0231b20: 應作息災護摩。至於暮間更復召請。至第
T2393_.75.0231b21: 二日作曼荼羅云云弟子應度之相以竟
T2393_.75.0231b22: 二者護持建立弟子方便支分
T2393_.75.0231b23: 義釋云。偈云持眞言行者明弟子支分中
T2393_.75.0231b24: 護持建立方便。至第六夜師及弟子皆澡浴
T2393_.75.0231b25: 清淨著新潔衣齎持供物詣如前所造白
T2393_.75.0231b26: 檀曼荼羅處。當如法加持自身道場及諸弟
T2393_.75.0231b27: 子。其護弟子方便如下文入灌頂時所説。時
T2393_.75.0231b28: 阿闍梨如次第法則具修供養。觀白檀位諸
T2393_.75.0231b29: 尊與密印相應持彼眞言
T2393_.75.0231c01: 瞿醯云。手按中胎曼荼羅誦眞言一遍。如
T2393_.75.0231c02: 是。一誦一按乃至七遍。餘位亦爾也云云
T2393_.75.0231c03:   私謂。如法加持自身道場者如上驚發
T2393_.75.0231c04: 地神之時。五輪持身三輪成地也。其護
T2393_.75.0231c05: 弟子如下文灌頂時者如供養持誦竟喚
T2393_.75.0231c06: 入弟子灑淨觀弟子身作五輪以
T2393_.75.0231c07: 字持之。心置阿字便同大日。以三三昧
T2393_.75.0231c08: 耶印如次置頂心臍。轉阿爲嚩結薩
T2393_.75.0231c09: 埵印印諸支分。所謂五處等也
T2393_.75.0231c10: 瞿醯召請品云。次應作召請法。一日已前
T2393_.75.0231c11: 於晨朝看日出方著表而記以心布置諸
T2393_.75.0231c12: 尊座位。依其本法所説飮⻝如法淨潔。意
T2393_.75.0231c13: 所愛樂。自及弟子應喫其⻝。於日沒時澡
T2393_.75.0231c14: 浴清淨著淨白衣。及與弟子持諸供具詣
T2393_.75.0231c15: 前所淨曼荼羅處。次於中央以白檀塗香
T2393_.75.0231c16: 作圓曼荼羅。量十二指。爲曼荼羅主座故。
T2393_.75.0231c17: 即以手按上誦彼眞言一遍。一誦一按乃至
T2393_.75.0231c18: 七遍。次復心念乃稱名號。諸大尊等亦爲作
T2393_.75.0231c19: 如前香曼荼羅各以部心眞言奉請持誦
T2393_.75.0231c20: 香華乃至飮⻝而用供養
T2393_.75.0231c21:   私謂。此白檀。義釋爲第四日事。此中爲
T2393_.75.0231c22: 第六日事
T2393_.75.0231c23: 用部心眞言而作召請。復取淨水和其塗
T2393_.75.0231c24: 亦散名華以香熏持誦先須備具。優曇
T2393_.75.0231c25: 婆木或阿修他木取無病者無虫⻝而作
T2393_.75.0231c26: 齒木。量十二指。非麁非細。以香水洗已。
T2393_.75.0231c27: 於其木根頭以白線纒華。復以香塗及燒
T2393_.75.0231c28: 香熏。以手按木持誦部心眞言。誦數多遍
T2393_.75.0231c29: 或七遍。隨弟子數。木數亦然。皆須一向根頭
T2393_.75.0232a01: 臍置嚼其小頭
T2393_.75.0232a02:   私謂。此下召請中事
T2393_.75.0232a03: 應須如法護身及護弟子并與其處次第
T2393_.75.0232a04: 供養。然後用諸薪木兩頭搵蘇及胡麻和
T2393_.75.0232a05: 蘇護摩。次中但用蘇作護摩最後護摩酪
T2393_.75.0232a06: 飯。初拍碎伏難故應作降伏護摩。次爲自
T2393_.75.0232a07: 増益故以部心眞言作増益護摩。然後以
T2393_.75.0232a08: 寂靜眞言作息災護摩云云
T2393_.75.0232a09:   私謂。此前白檀檀中供養事。然護摩是其
T2393_.75.0232a10: 中除魔事法具也
T2393_.75.0232a11: 簡擇弟子品云。其召請日遣弟子等令喫
T2393_.75.0232a12: 乳粥。皆爲一⻝。及受律儀著新淨衣皆令
T2393_.75.0232a13: 面向東坐。與弟子等作召請法。先作護身。
T2393_.75.0232a14: 次受三歸發菩提心。若已發者重更憶念。
T2393_.75.0232a15: 以忿怒眞言持誦香水各灑其頂。復以
T2393_.75.0232a16: 手按其頂上*各誦七遍。以香塗手。復按
T2393_.75.0232a17: 心上各持誦明王眞言七遍。輪王佛頂一字
T2393_.75.0232a18: 眞言是佛部明王馬頭大尊十字眞言是蓮華
T2393_.75.0232a19: 部明王。&T005137;婆忿怒其彼眞言吽發字是金剛
T2393_.75.0232a20: 部明王其軍荼利尊通是三部明王碎諸難
T2393_.75.0232a21: 故。密迹主訖。次復手按頂上持誦辨事眞
T2393_.75.0232a22: 言還復灑水以燒香熏。其欲灌頂瓶置五
T2393_.75.0232a23: 穀等物及著華枝置少許水。以明王眞言
T2393_.75.0232a24: 持誦其瓶奉献閼伽。熏香召請。正作曼荼
T2393_.75.0232a25: 羅日三時持誦其瓶應用彼瓶持誦灌
T2393_.75.0232a26:
T2393_.75.0232a27:   私謂。此瓶第三日置壇中也
T2393_.75.0232a28: 其弟子等令面向北坐。次弟子受與前辨齒
T2393_.75.0232a29: 木還面向東坐而嚼齒木。嚼已勿碎莫
T2393_.75.0232b01: 擲左右側邊。直向前擲。其所嚼頭或對向
T2393_.75.0232b02: 身及向上竪應知得上成就。若嚼頭背身
T2393_.75.0232b03: 向東應知中成就。若向北者及餘方横墮
T2393_.75.0232b04: 應知得世間及出世間成就。若嚼頭著地直
T2393_.75.0232b05: 竪者應知得入修羅宮成就。知其相已其
T2393_.75.0232b06: 諸弟子還如前坐。阿闍梨用辨事眞言
T2393_.75.0232b07: 前所辨水取三掬令與飮之。飮已然後
T2393_.75.0232b08: 出外漱口。次即更復供養手執香爐以至
T2393_.75.0232b09: 誠心召請諸尊。初應持誦曼荼羅主眞言。
T2393_.75.0232b10: 應如是眞言而爲召請
T2393_.75.0232b11:   私恐此請白當義釋延供養文。非白檀
T2393_.75.0232b12: 事歟
T2393_.75.0232b13: 歸命某甲明王大尊。我今明日以大慈悲
T2393_.75.0232b14: 作曼荼羅。爲慜弟心及爲供養諸大尊
T2393_.75.0232b15: 故。唯願諸尊照知我心而降加被。一切如來
T2393_.75.0232b16: 具諸佛大慈悲者。羅漢菩薩諸眞言主。諸
T2393_.75.0232b17: 天善神及護世神大威神多及歸依佛有天
T2393_.75.0232b18: 眼者悉皆憶念。我某甲明日作某甲曼荼羅
T2393_.75.0232b19: 隨力供養。唯願諸尊等怜慜弟子及與我
T2393_.75.0232b20: 故皆降於此曼荼羅處而作加被。如是三
T2393_.75.0232b21: 請至誠禮拜。以妙伽陀讃嘆諸尊。然後發
T2393_.75.0232b22: 云云
T2393_.75.0232b23:   私謂。此文第六日始作白檀壇故於齒
T2393_.75.0232b24: 木後乃有請白。然義釋第四日已作壇
T2393_.75.0232b25: 故。爾時請白以畢。今此瞿醯請白之文義
T2393_.75.0232b26: 釋以爲第六日請白。瞿醯多云依本法
T2393_.75.0232b27: 作。若本法不説依此通法作故。義釋中
T2393_.75.0232b28: 兩文互成而已
T2393_.75.0232b29: 今據義釋及瞿醯文於第六日護持建立弟
T2393_.75.0232c01: 子方便有十四法
T2393_.75.0232c02: 一者素辨人物。瞿醯云。一日已前於晨朝
T2393_.75.0232c03: 看日出。方著衣而記以心布置諸尊座位
T2393_.75.0232c04: 依其本法所説。飯⻝如法淨潔意所愛樂。
T2393_.75.0232c05: 自及弟子應喫其⻝云云又云。遣弟子等
T2393_.75.0232c06: 令喫乳粥皆爲一⻝云云又云。於日沒時
T2393_.75.0232c07: 澡浴清淨著淨白衣。及與弟子持諸供具。
T2393_.75.0232c08: 詣前所淨曼荼羅處云云義釋云。詣如前
T2393_.75.0232c09: 所造白檀曼荼羅處。當如法加持自身道
T2393_.75.0232c10: 場及諸弟子。其護弟子方便如下文入灌頂
T2393_.75.0232c11: 時所説。時阿闍梨如次第法則具修供養
T2393_.75.0232c12: 觀白檀位諸尊。與密印相應持彼眞言。瞿
T2393_.75.0232c13: 醯云。手按中胎曼荼羅誦眞言一遍。如是
T2393_.75.0232c14: 一誦一按乃至七遍。餘位亦爾也云云
T2393_.75.0232c15:   私謂。此是護身奉請供養儀式。其護自身
T2393_.75.0232c16: 道場及以弟子。如文所指。其奉請供養
T2393_.75.0232c17: 法具出瞿醯
T2393_.75.0232c18: 二者奉請供養。瞿醯次云。次於中央以白
T2393_.75.0232c19: 檀塗香作圓曼荼羅。量十二指。爲曼荼羅主
T2393_.75.0232c20: 座故。即以手按上誦彼眞言一遍。一誦一
T2393_.75.0232c21: 按乃至七遍。次復心念及稱名號。諸大尊等
T2393_.75.0232c22: 亦爲作如前香曼荼羅。各以部心眞言奉
T2393_.75.0232c23: 請。持誦香華乃至飮⻝而用供養云云
T2393_.75.0232c24:   私謂。欲作此奉請供養法故須彼護自
T2393_.75.0232c25: 身道場弟子也。護身之前准前驚發自
T2393_.75.0232c26: 有禮佛
T2393_.75.0232c27: 義釋云。阿闍梨言。欲此夜作弟子法時。其
T2393_.75.0232c28: 所供養當減第七夜之半。又當觀彼情機
T2393_.75.0232c29: 讃揚密教發生樂欲堅固其心并爲分別
T2393_.75.0233a01: 十種方便學處云云
T2393_.75.0233a02: 三者説法開道。義釋次云。次當爲諸弟子
T2393_.75.0233a03: 隨順説法開導其心云云
T2393_.75.0233a04:   私謂。此中或戒儀云。夫欲超有流海達
T2393_.75.0233a05: 本無生岸要先捨惡進善。捨惡者調身
T2393_.75.0233a06: 口意。進善者專修戒定慧。慧者即一切陀
T2393_.75.0233a07: 羅尼門。定者即一切三摩地門。欲入此二
T2393_.75.0233a08: 門者要藉正戒以爲根本。而是三門如
T2393_.75.0233a09: 世伊字闕一不可。自有古先大徳則有
T2393_.75.0233a10: 求那跋陀羅三藏達磨。師師傳授唯詮三
T2393_.75.0233a11: 摩地門。又三藏瞿多三藏留支唯集陀
T2393_.75.0233a12: 羅尼門。次有三藏善無畏與金剛菩提流
T2393_.75.0233a13: 志。即天竺高徳唐土傳燈。鳩此三門歸
T2393_.75.0233a14: 于一揆。其定慧門者乃是滅煩惱之要津
T2393_.75.0233a15: 登涅槃之正路。甚深微妙難可測度。若
T2393_.75.0233a16: 不發増上心精勤勇操者則可令得聞
T2393_.75.0233a17: 勝上法門矣云云
T2393_.75.0233a18: 或儀引大毘盧遮那成佛神變加持經入
T2393_.75.0233a19: 曼荼羅具縁眞言品云。爾時金剛手白佛言。
T2393_.75.0233a20: 世尊。若有諸善男子善女人。入此大悲藏生
T2393_.75.0233a21: 曼荼羅王三昧耶者彼獲幾所福聚。如是
T2393_.75.0233a22: 説已佛告金剛手言。祕密主。從初發心乃
T2393_.75.0233a23: 至成如來所有福徳聚。是善男子善女人福
T2393_.75.0233a24: 徳聚與彼正等。祕密主。以此法門當如是
T2393_.75.0233a25: 知。彼善男子善女人從如來口生佛心之子。
T2393_.75.0233a26: 若是善男子善女人所在方所即爲有佛施
T2393_.75.0233a27: 作佛事。是故祕密主。若樂欲供養佛者當
T2393_.75.0233a28: 供養此善男子善女人。若樂欲見佛即當觀
T2393_.75.0233a29: 彼能摧破魔軍利樂一切。是故汝等欲
T2393_.75.0233b01: 得一切如來眞實智慧者應當一心修行
T2393_.75.0233b02: 此法。能速成就一切智故云云
T2393_.75.0233b03: 四者教彼三歸五者懺悔先罪
T2393_.75.0233b04: 六者發菩提心。瞿醯云。著新淨衣皆令面
T2393_.75.0233b05: 向東坐。與弟子等作召請法。先護身。次受
T2393_.75.0233b06: 三歸發菩提心。若已發者重更憶念云云
T2393_.75.0233b07: 義釋次云。教彼三自歸懺悔先罪。既懺悔
T2393_.75.0233b08: 已身心清淨猶如明珠堪能眞正發心。是
T2393_.75.0233b09: 故次令發菩提心皆如供養法中云云今撿
T2393_.75.0233b10: 供養法中唯有九方便中歸依懺悔發心伽
T2393_.75.0233b11: 他眞言。故知此中宜用彼文。然諸戒儀多
T2393_.75.0233b12: 用自作
T2393_.75.0233b13:   私謂。若自作者供養法中最初眞言是護
T2393_.75.0233b14: 身也云云次法界生及轉法輪金剛薩埵
T2393_.75.0233b15: 據轉字輪品義釋意是三自歸印眞言也
T2393_.75.0233b16: 云云次囉字觀是滅罪法。又有方等陀羅
T2393_.75.0233b17: 尼經七衆懺悔四陀羅尼。是七佛説末代
T2393_.75.0233b18: 最要云云眞言藏品菩提心等四印眞言是
T2393_.75.0233b19: 發菩提心行法也云云
T2393_.75.0233b20: 七者運心供養。義釋次云。次當授與塗香
T2393_.75.0233b21: 華等教令運心供養諸尊云云瞿醯云。以
T2393_.75.0233b22: 忿怒眞言持誦香水各灑其頂。復以手按
T2393_.75.0233b23: 其頂上各誦七遍。以香塗手復按心上。各
T2393_.75.0233b24: 各持誦明王眞言七遍。輪王佛頂一字眞言
T2393_.75.0233b25: 是其佛部明王。馬頭大尊十字眞言是蓮華
T2393_.75.0233b26: 部明王。&T005137;婆忿怒其彼眞言吽發字金剛部
T2393_.75.0233b27: 明王。其軍荼利尊通其三部明王碎諸難故。
T2393_.75.0233b28: 密迹主訖。次復手按頂上持誦辨事眞言
T2393_.75.0233b29: 還復灑水以燒香薫云云
T2393_.75.0233c01:   私謂。義釋五供供養諸尊是別本法。瞿醯
T2393_.75.0233c02: 五供加持弟子是通行法。然金剛頂唯授
T2393_.75.0233c03: 弟子不云供佛
T2393_.75.0233c04: 今據瞿醯闕補品云。凡隨所説一切法事
T2393_.75.0233c05: 非遮増過若闕不成。又云。殊異之法各依
T2393_.75.0233c06: 本法而作。若不説者必不應作云云故知
T2393_.75.0233c07: 今此胎藏宜須先用義釋別法次用瞿醯通
T2393_.75.0233c08: 法。唯金剛頂宜用通法。彼中不説此別法
T2393_.75.0233c09: 云云
T2393_.75.0233c10: 八者授律儀戒。瞿醘云。及受律儀云云
T2393_.75.0233c11: 釋次云。然後爲受三世無障礙智戒。此*受
T2393_.75.0233c12: 菩薩戒法別有行儀也云云祕密法品
T2393_.75.0233c13: 義釋云。入曼荼羅有三昧耶偈可有十四
T2393_.75.0233c14: 五偈。即是與弟子受菩薩具戒。及教授
T2393_.75.0233c15: 教誡要誓之言。此土未傳耳云云受方便
T2393_.75.0233c16: 學處品義釋云。此經十萬偈大本具有授此
T2393_.75.0233c17: 戒等方便。今未致此土。然金剛頂中自有
T2393_.75.0233c18: 授法與彼不殊當出之耳云云具縁品灌
T2393_.75.0233c19: 頂竟三昧耶戒偈義釋云。復次阿闍梨説持
T2393_.75.0233c20: 明藏中二部戒本一一皆是眞言能成辨諸
T2393_.75.0233c21: 事。如來以加持弟子云云
T2393_.75.0233c22: 今撿目録都有十本
T2393_.75.0233c23: 一。最上乘受菩提心戒及心地祕訣一卷
T2393_.75.0233c24:   三藏善無畏依密教
出。弟子沙門一行記
T2393_.75.0233c25: 出覺大師行和上運僧都叡僧正三録
T2393_.75.0233c26: 二。最上乘教授戒懺悔文一卷不空
T2393_.75.0233c27:   出覺大師運僧都叡僧正三録
T2393_.75.0233c28: 三。授灌頂金剛最上乘菩提心戒義一卷
T2393_.75.0233c29:   出運僧都叡僧正二録
T2393_.75.0234a01: 四。受菩提心戒儀一卷不空
T2393_.75.0234a02:   出海僧都珍座主二録海僧都録
云軌字
T2393_.75.0234a03: 五。灌頂三昧耶戒一卷
T2393_.75.0234a04:   出傳教大師一録
T2393_.75.0234a05: 六。無畏三藏受戒懺悔文及禪門要法一卷
T2393_.75.0234a06:   出海僧都一録
T2393_.75.0234a07: 七。菩提心戒一
T2393_.75.0234a08:   出覺大師一録
T2393_.75.0234a09: 八。一切如來菩提心戒眞言一本
T2393_.75.0234a10:   出覺大師一録
T2393_.75.0234a11: 九。與金剛弟子入壇灌頂法經一卷
T2393_.75.0234a12:   出行和上運僧都二録
T2393_.75.0234a13: 十。傳法阿闍梨授弟子灌頂法二卷
T2393_.75.0234a14:   出曉律師一録
T2393_.75.0234a15: 此十本中無畏三藏最上乘受菩提心戒。及
T2393_.75.0234a16: 心地祕訣。一行和上所記。及以無畏三藏受
T2393_.75.0234a17: 戒懺悔文。及禪門要法。慧驚禪師所集此
T2393_.75.0234a18: 中最要宜用彼文云云然據義釋所用少
T2393_.75.0234a19: 異。諸戒儀中皆問七遮。而義釋中唯示四
T2393_.75.0234a20: 遮。如三昧耶四重禁中第四文云。此是四攝
T2393_.75.0234a21: 相違法。四攝是菩薩具戒中四依。初受戒
T2393_.75.0234a22: 時先當開示此遮難。若能奉行者方爲受
T2393_.75.0234a23: 之不能奉行。則非摩訶薩埵不得爲*受
T2393_.75.0234a24: 云云金剛頂義訣云。此地梵網兩卷從此經
T2393_.75.0234a25: 中出淺略之行相也。其中廣相根未有堪
T2393_.75.0234a26: 云云而用彼梵網中七遮之問恐渉淺略。又
T2393_.75.0234a27: 法悦集陀羅尼經犯五逆者三十年懺悔。乞
T2393_.75.0234a28: ⻝路中鉢得此呪。持誦成就飛騰十方。若
T2393_.75.0234a29: 爾七遮何妨持明云云是一異也。諸戒儀中
T2393_.75.0234b01: 多用奉請釋迦文殊彌勒三尊。而普賢觀心
T2393_.75.0234b02: 地觀等是釋迦佛一化遺法用此三尊。且
T2393_.75.0234b03: 如梵網戒本昔妙海王千子於華藏界盧
T2393_.75.0234b04: 遮那所用菩薩戒。次傳逸多二十餘菩薩
T2393_.75.0234b05: 相承傳來。豈更肯用應佛化儀云云又方等
T2393_.75.0234b06: 陀羅尼行法四姓共受二十四戒。受此
T2393_.75.0234b07: 戒時。應請一比丘解此戒相者呼諸衆
T2393_.75.0234b08: 僧隨意堪能不問多少。復應請二十四
T2393_.75.0234b09: 形像。若多者無妨。作種種餚饍飮⻝供養
T2393_.75.0234b10: 衆僧及此比丘。立心著地在形像前。及諸
T2393_.75.0234b11: 僧至心禮敬唱如是言。諸佛色藏諸衆
T2393_.75.0234b12: 僧。我今歸命受尊戒。衆僧弘慈當證知。復
T2393_.75.0234b13: 更唱言
T2393_.75.0234b14:     法中雄猛微妙尊 聽我演説受此戒
T2393_.75.0234b15: 爾時此人應自口説了知戒已而更三請
T2393_.75.0234b16:     而已淳熟此戒性 盡性形改而受持
T2393_.75.0234b17:     諦聽諦受而莫犯 持此戒者隨意生
T2393_.75.0234b18: 云云
T2393_.75.0234b19: 又云。行者辭家出時。應如是言。我欲修行
T2393_.75.0234b20: 陀羅尼典。父母聽不。若謂聽者心毎念言。
T2393_.75.0234b21: 我亦欲捨婦兒妻子行陀羅尼趣向道場。
T2393_.75.0234b22: 應如比丘法修諸淨行。具於三衣揚枝
T2393_.75.0234b23: 水⻝器坐具。如是應畜如比丘法。又受六
T2393_.75.0234b24: 重如優婆塞法。若有父母妻子不放此人
T2393_.75.0234b25: 應父母前燒種種香。應作是言。我今欲
T2393_.75.0234b26: 至道場。哀愍聽許。亦應種種諫曉。亦應
T2393_.75.0234b27: 隨宜説法。亦應三請。若不聽者此人應於
T2393_.75.0234b28: 舍宅唯自思惟誦此經典。應淨其室内燒
T2393_.75.0234b29: 香供養。女人得到無所共。捧衣無共。辭
T2393_.75.0234c01: 家出時不剃除髮。若不剃者何具三衣。言
T2393_.75.0234c02: 三衣者。一名單縫。二名俗服。一出家服。二
T2393_.75.0234c03: 在家服。若在家者用三衣爲一衣者作於
T2393_.75.0234c04: 三世諸法戒。一俗服者令我弟子趣道場
T2393_.75.0234c05: 時當著一服常隨逐身寸尺不離。若離此
T2393_.75.0234c06: 衣得障道罪。第三衣者具於俗服。將至道
T2393_.75.0234c07: 場常用坐起。其名如是當受持也。受六
T2393_.75.0234c08: 重不隨意堪任。若謂受者盡形受也。亦
T2393_.75.0234c09: 如上法隨意堪任受諸戒律云云今據此
T2393_.75.0234c10: 文眞言行者受二十四尊者三摩耶戒之
T2393_.75.0234c11: 時不必奉請釋迦等。而請二十四菩薩形
T2393_.75.0234c12: 像。故知今於白檀壇前宜請壇中八位諸
T2393_.75.0234c13: 云云是二異也。諸戒儀中皆受三種淨戒
T2393_.75.0234c14: 羯磨。而其瓔珞亦是化身遺教戒法。今據大
T2393_.75.0234c15: 日經文自有三世無障礙戒。捨自身奉獻
T2393_.75.0234c16: 諸尊云云是三異也。諸戒儀中或説四重
T2393_.75.0234c17: 不依本教。如用耳語三昧耶偈根本四重
T2393_.75.0234c18: 爲四重禁。或説十重不依本教。如用禪
T2393_.75.0234c19: 要菩薩十重而未曾説十種方便學處。今
T2393_.75.0234c20: 據方便學處品釋自有此教菩薩四重。不
T2393_.75.0234c21: 捨三寶及菩提心是爲四也。亦有十重。四
T2393_.75.0234c22: 外更加後六重禁。五不應謗三乘經法。六
T2393_.75.0234c23: 不應慳悋於一切法。七不得邪見。八發大
T2393_.75.0234c24: 心人不令退息。九小乘人前不説大法。大
T2393_.75.0234c25: 根人前不説小法。十常當行施。不施他人
T2393_.75.0234c26: 害物之具。又有根本四重禁戒
T2393_.75.0234c27:     常不應捨法 捨離菩提心
T2393_.75.0234c28:     慳悋一切法 不利衆生行
T2393_.75.0234c29: 亦有十種方便學處。即十善也云云然禪要
T2393_.75.0235a01: 中十重。一不應退菩提心妨成佛故。二不
T2393_.75.0235a02: 應捨三寶歸依外道是邪法故。三不應謗
T2393_.75.0235a03: 寶三乘正教皆佛性故。四甚深經典不
T2393_.75.0235a04: 通解處不生疑惑非凡夫境故。五衆生已
T2393_.75.0235a05: 發菩提心者不應説如是法。令退菩提
T2393_.75.0235a06: 心趣向二乘斷三寶種故。六未發菩提
T2393_.75.0235a07: 心者不應説*如是法。發二乘心。違本願
T2393_.75.0235a08: 故。七對小乘人及邪見人不應輒説深妙
T2393_.75.0235a09: 大乘。恐彼生謗獲大殃故。八不應發起
T2393_.75.0235a10: 諸邪見等法。令斷善根故。九於外道前不
T2393_.75.0235a11: 應説我具無上妙戒。令彼嗔恨求如是
T2393_.75.0235a12: 物不能辨得退菩提心二倶有損故。十但
T2393_.75.0235a13: 一切衆生中有所損害及無利益
T2393_.75.0235a14: 事皆不應自作教人隨喜。於利他法
T2393_.75.0235a15: 慈悲心相違背故云云近代多説此十重法
T2393_.75.0235a16: 而未有説本教十重云云今據義釋云。阿
T2393_.75.0235a17: 闍梨云。欲此夜作弟子法時。其所供養
T2393_.75.0235a18: 減第七夜之半。又當觀彼情機讃揚密
T2393_.75.0235a19: 教發生樂欲堅固其心。并爲分別十種方
T2393_.75.0235a20: 便學處五戒十善法戒。然此三世無障礙智
T2393_.75.0235a21: 戒凡結縁者皆令預聞。其四種根本及三昧
T2393_.75.0235a22: 耶。又一偈則當耳語戒之。具支灌頂者乃應
T2393_.75.0235a23: 聞耳云云然則大悲胎藏入曼荼羅之前有
T2393_.75.0235a24: 七種戒。一者受方便學處。五戒十善法戒。二
T2393_.75.0235a25: 者三世無障礙智。三平等戒。三者眞言門
T2393_.75.0235a26: 行菩薩根本四重禁戒。四者眞言門行菩薩
T2393_.75.0235a27: 十重禁戒。五者入三昧耶耳語一偈戒。六者
T2393_.75.0235a28: 四波羅夷三昧耶戒。七者持明禁戒。此七戒
T2393_.75.0235a29: 中耳語一偈三昧耶戒持明禁戒但須具支
T2393_.75.0235b01: 灌頂者聞。其前無障礙戒方便學戒根本四
T2393_.75.0235b02: 重十重禁戒乃至結縁灌頂之者皆令預聞。
T2393_.75.0235b03: 若疑者云。何故有此多戒祕藏難曉。今擬
T2393_.75.0235b04: 顯教明之。梵網經中通爲七衆。制十重禁
T2393_.75.0235b05: 四十八輕戒八萬威儀三十律儀。言七衆
T2393_.75.0235b06: 者比丘比丘尼優婆塞優婆夷沙彌沙彌尼式
T2393_.75.0235b07: 叉摩尼。言十重者一殺生。二偸盜。三婬
T2393_.75.0235b08: 欲。四妄語。五沽酒。六説。七衆罪過。七自讃
T2393_.75.0235b09: 毀他。八慳貪。九瞋恚。十誹謗三寶。地持經
T2393_.75.0235b10: 中偏爲出家菩薩説彼四重。方等經説二
T2393_.75.0235b11: 十四戒。藥師經説百四戒。善生經中偏爲
T2393_.75.0235b12: 在家菩薩説前六重及二十八輕。普賢觀經
T2393_.75.0235b13: 通爲在家出家菩薩受六重已次受八重。
T2393_.75.0235b14: 八重法者。一婬泆。二殺害。三偸盜。四違父
T2393_.75.0235b15: 母。五違師僧。六嫉妬。七瞋心。八貪利。文殊
T2393_.75.0235b16: 問經通爲菩薩沙彌沙彌尼説十善戒。十善
T2393_.75.0235b17: 戒者。一殺生。二偸盜。三邪婬。四妄語。五綺
T2393_.75.0235b18: 語。六惡口。七兩舌。八貪欲。九瞋恚。十邪見。
T2393_.75.0235b19: 其式叉摩尼戒准律十七歳沙彌尼更與二
T2393_.75.0235b20: 法。謂學六重及四重禁云云然於受戒有
T2393_.75.0235b21: 七衆別受法有七衆共受法。若別受法比丘
T2393_.75.0235b22: 比丘尼出家菩薩別受四重及二十四戒一
T2393_.75.0235b23: 百四戒。優婆塞優婆夷在家菩薩別受六重
T2393_.75.0235b24: 及二十八戒。沙彌沙彌尼出家菩薩別受十
T2393_.75.0235b25: 善。式叉摩尼別學二法。若共受法七衆同時
T2393_.75.0235b26: 共受十重四十八輕戒。此有三義。一云。隨
T2393_.75.0235b27: 受者樂各名一衆。謂隨人樂名爲比丘比
T2393_.75.0235b28: 丘尼優婆塞優婆夷沙彌沙彌尼式叉摩尼。
T2393_.75.0235b29: 故瓔珞云。有受一分戒名一分菩薩。乃至
T2393_.75.0235c01: 受十分戒名具足戒菩薩。二云。皆名菩薩
T2393_.75.0235c02: 僧。故涅槃云。僧名和合。和合有二。一者世
T2393_.75.0235c03: 和合名聲聞僧。二第一義和合名菩薩僧。
T2393_.75.0235c04: 如淨戒經。在家菩薩皆名大優婆塞僧。出家
T2393_.75.0235c05: 菩薩皆名菩薩比丘僧即其義也。三云。皆
T2393_.75.0235c06: 名如來。故梵網云。若受菩薩戒即入諸佛
T2393_.75.0235c07: 位位同大覺已眞是諸佛子。雖有三義第
T2393_.75.0235c08: 三爲正
T2393_.75.0235c09: 又有二種受戒。一直往菩薩受戒。如占察
T2393_.75.0235c10: 云。初出家已受十善戒爲菩薩沙彌。次白
T2393_.75.0235c11: 四羯磨受菩薩具足戒名菩薩比丘。二迴心
T2393_.75.0235c12: 向大。如大般若云。觀彼根性爲説大乘
T2393_.75.0235c13: 令其迴心入無上道。是爲淨戒波羅蜜多。
T2393_.75.0235c14: 云云今眞言門六種戒中第一方便學處五戒
T2393_.75.0235c15: 十善如菩薩優婆塞優婆夷六重沙彌沙彌尼
T2393_.75.0235c16: 十善戒也。第二三世無障礙智三平等戒如
T2393_.75.0235c17: 式叉式叉摩尼二種學法也。第三根本四重
T2393_.75.0235c18: 第六菩薩四重如出家菩薩四重禁也。第四
T2393_.75.0235c19: 菩薩十重如七衆共受十重也。第五耳語一
T2393_.75.0235c20: 偈如菩薩比丘比丘尼六念五觀法也。第七
T2393_.75.0235c21: 持明禁戒非如七衆受戒。此是修證際限之
T2393_.75.0235c22: 戒。例如方等陀羅尼隨樂律持云云然受眞
T2393_.75.0235c23: 言門中戒法入曼荼羅皆名眞言門行菩薩。
T2393_.75.0235c24: 設有善男善女但受結縁灌頂。初受方便
T2393_.75.0235c25: 學處五戒十善名爲眞言門行菩薩優婆塞
T2393_.75.0235c26: 優婆夷沙彌沙彌尼。次受三世無障礙智戒
T2393_.75.0235c27: 法名爲眞言門行菩薩式叉式叉摩尼。次受
T2393_.75.0235c28: 四根本戒名爲眞言門行菩薩比丘比丘尼。
T2393_.75.0235c29: 次受耳語一偈是同僧祇六念有部五時之
T2393_.75.0236a01: 法。以驗曾受具戒以否。次受三昧耶四根本
T2393_.75.0236a02: 重。是同已受具竟更説戒體云云其十重法
T2393_.75.0236a03: 七衆共受。亦隨人樂各名一衆云云若是本
T2393_.75.0236a04: 成顯略七衆。今受眞言門中諸戒名爲迴
T2393_.75.0236a05: 心眞言七衆云云方等陀羅尼法行時在家菩
T2393_.75.0236a06: 薩受持三衣鉢具。如比丘法。受於六重如
T2393_.75.0236a07: 婆塞法。故知出家菩薩受持眞言戒持衣
T2393_.75.0236a08: 鉢具名爲比丘比丘尼也。然此菩薩實是
T2393_.75.0236a09: 諸佛亦名爲法亦名爲僧。一體三寶無別
T2393_.75.0236a10: 體故。故大日經三三昧耶品云
T2393_.75.0236a11: 復次祕密主有三三昧耶最上正覺心。第二
T2393_.75.0236a12: 名爲法。彼心相續生。所謂和合僧。若住此
T2393_.75.0236a13: 等修行菩提行當得成菩提三身自
T2393_.75.0236a14: 在轉。復次祕密主。於一身示現三種所謂
T2393_.75.0236a15: 佛法僧。祕密主。觀彼諸眞言門修菩提
T2393_.75.0236a16: 行。諸菩薩若解三等於眞言法則而作成
T2393_.75.0236a17: 就。彼不著一切妄執無能爲障礙者。除
T2393_.75.0236a18: 不樂欲懈怠無利談話不生信心積集資
T2393_.75.0236a19: 財者。復應不作二事。謂飮諸酒及寢床
T2393_.75.0236a20: 云云眞言六戒大綱若斯。故義釋云。然
T2393_.75.0236a21: 此三世無障礙智戒。凡結縁者皆令預聞。其
T2393_.75.0236a22: 四根本三昧耶又一偈則當耳語戒之。具支
T2393_.75.0236a23: 灌頂者乃應聞耳
T2393_.75.0236a24: 今授六戒。自有六法。一者方便學處五戒
T2393_.75.0236a25: 十善。其品義釋云。佛前説入曼荼羅時。爲
T2393_.75.0236a26: 弟子授戒時即合説此戒法。要先受此戒
T2393_.75.0236a27: 已住斯學處。然後合聞如來祕密之行。此
T2393_.75.0236a28: 戒未造曼荼羅前即合爲説也云云又云。
T2393_.75.0236a29: 菩薩戒略有二種。一在家。二出家。此二家
T2393_.75.0236b01: 中復有二種戒。一自性修行。二是制戒。今
T2393_.75.0236b02: 此十戒是菩薩修行戒也。以是善性故一切
T2393_.75.0236b03: 菩薩法應行之。又一切世間諸天輪王外道
T2393_.75.0236b04: 二乘皆有十善。若菩薩不持者彼生輕慢。
T2393_.75.0236b05: 將護彼意故須持也。二佛所制戒即是自
T2393_.75.0236b06: 具方便也。以有善巧方便故今此十善戒
T2393_.75.0236b07: 不共戒不與聲聞外道等共云云然其戒相
T2393_.75.0236b08: 云何。經云。金剛手。今説善巧修行道。若菩薩
T2393_.75.0236b09: 摩訶薩住於此者當於大乘而得通達。
T2393_.75.0236b10: 祕密主。菩薩持不奪生命戒所不應爲持
T2393_.75.0236b11: 不與取及欲心邪行虚誑語麁惡語兩舌語
T2393_.75.0236b12: 無義語戒。貪欲瞋恚邪見等皆不應作。祕
T2393_.75.0236b13: 密主。如是所修學句菩薩隨所學則與
T2393_.75.0236b14: 正等覺世尊及諸菩薩同行應如是學云云
T2393_.75.0236b15: 義釋云。此中不殺者謂於一切有命之類
T2393_.75.0236b16: 乃至不生一念殺心以無殺心故名不殺
T2393_.75.0236b17: 戒。餘放此而説也。初授此戒時阿闍梨先
T2393_.75.0236b18: 當授與三歸。即是常住祕密之三寶。非是法
T2393_.75.0236b19: 僧別住同於有餘不了義經。如菩薩鴦掘
T2393_.75.0236b20: 等中。應引之廣説也。又如上文中師爲授
T2393_.75.0236b21: 三歸法也
T2393_.75.0236b22:   私謂。故知爲授三印是爲正義
T2393_.75.0236b23: 既授三歸了阿闍梨次當勸發其心令生
T2393_.75.0236b24: 決定大誓受此十無盡藏。還三遍授之。受已
T2393_.75.0236b25: 令彼表白。我某甲今依十方諸佛及阿闍梨
T2393_.75.0236b26: 邊受得此戒竟。今日今時我某甲得名爲菩
T2393_.75.0236b27: 薩也。此戒無有時節。乃至盡形受之。盡
T2393_.75.0236b28: 來無有捨義也。若如上所説戒於一
T2393_.75.0236b29: 月一年等入道場時。謂行此方便事了即
T2393_.75.0236c01: 伏等則有時限。然深義説之。亦至見眞方
T2393_.75.0236c02: 息也云云
T2393_.75.0236c03:   私謂。如持明禁戒六月修證法是爲有
T2393_.75.0236c04: 限。方等亦然。又善生云。在家菩薩受戒亦
T2393_.75.0236c05: 用白四羯磨得戒。又涅槃云。亦受世教
T2393_.75.0236c06: 戒者白四羯磨然後乃得。又戒壇圖云。菩
T2393_.75.0236c07: 薩戒聚非白四而不生。今眞言門六戒一
T2393_.75.0236c08: 一白四羯磨乃應得戒
T2393_.75.0236c09: 菩薩十善具巧方便云何。經云。菩薩修行
T2393_.75.0236c10: 大乘入一切法平等攝受智慧方便自他
T2393_.75.0236c11: 倶故諸所作轉。菩薩於此攝智方便入一
T2393_.75.0236c12: 切法平等當勤修學。祕密主。彼諸菩薩盡形
T2393_.75.0236c13: 壽持不奪生命戒。應捨刀杖離殺害意護
T2393_.75.0236c14: 他壽命猶如己身。有餘方便於諸衆生類
T2393_.75.0236c15: 中隨其事業爲解脱彼惡業報。故有所施
T2393_.75.0236c16: 作非怨害心。祕密主。菩薩持不與取戒。若
T2393_.75.0236c17: 他所攝諸受用物不起觸取之心。況復餘
T2393_.75.0236c18: 物不與而取。有餘方便見諸衆生慳悋積聚
T2393_.75.0236c19: 不修施福。隨其像類害彼慳悋。故離於
T2393_.75.0236c20: 自他爲彼行施。因讃時施獲妙色等。祕
T2393_.75.0236c21: 密主。若菩薩發起貪心而觸取之是菩薩
T2393_.75.0236c22: 退菩提分越無爲毘奈耶法。祕密主。持不
T2393_.75.0236c23: 邪婬戒。若他所攝自妻自種族標相所護不
T2393_.75.0236c24: 發貪心。況復非道二身交會。有餘方便隨
T2393_.75.0236c25: 所應度攝護衆生。祕密主。菩薩盡形壽持
T2393_.75.0236c26: 不妄語戒。設爲活命因縁不應妄語即爲
T2393_.75.0236c27: 欺誑諸佛菩薩。祕密主。是名菩薩住於最
T2393_.75.0236c28: 上大乘。若妄語者越失佛菩提法。此法門
T2393_.75.0236c29: 應如是知捨離不眞實語。祕密主。菩薩受
T2393_.75.0237a01: 持不麁惡罵戒應當以柔軟心語隨類言辭
T2393_.75.0237a02: 攝受諸衆生等。何以故。菩提薩埵初行利
T2393_.75.0237a03: 樂衆生。或餘菩薩見住惡趣因者爲折伏
T2393_.75.0237a04: 之而現麁語。祕密主。菩薩受持不兩舌語
T2393_.75.0237a05: 戒離間隙語離惱害語。犯者非名菩薩。不
T2393_.75.0237a06: 於衆生起離折之心。有異方便若彼衆生
T2393_.75.0237a07: 隨所見處生著如其像類説離間言語令
T2393_.75.0237a08: 住於一道。所謂一切智道。祕密主。菩薩於
T2393_.75.0237a09: 不綺語戒以隨類言辭時方和合出生義利
T2393_.75.0237a10: 令一切衆生發歡喜心淨耳根道。何以故。
T2393_.75.0237a11: 菩薩有差別語故。或餘菩薩以戲笑爲先
T2393_.75.0237a12: 發起衆生欲樂令住佛法。雖具出無義利
T2393_.75.0237a13: 語如是菩薩不著生死流轉。祕密主。菩薩
T2393_.75.0237a14: 當持不貪戒於彼受用他物中不起染思。
T2393_.75.0237a15: 何以故。無有菩薩生著心故。若菩薩心有
T2393_.75.0237a16: 染思彼於一切智門無力而墮一邊。又菩
T2393_.75.0237a17: 薩應發起歡喜生如是心。我所應作令
T2393_.75.0237a18: 彼自然而生極爲善哉數自慶慰勿令彼
T2393_.75.0237a19: 諸衆生損失資財故。祕密主。菩薩應當持
T2393_.75.0237a20: 不瞋戒遍一切處常修安忍不著瞋喜
T2393_.75.0237a21: 於怨及親其心平等而轉。何以故。非菩提
T2393_.75.0237a22: 薩埵而懷惡意。以菩薩本性清淨故。祕密
T2393_.75.0237a23: 主。菩薩應當捨離邪見行於正見怖畏他
T2393_.75.0237a24: 世。無害無曲無諂。其心端直於佛法僧心
T2393_.75.0237a25: 得決定。是故邪見最爲極大過失。能斷菩
T2393_.75.0237a26: 薩一切善根是爲一切諸不善法之母。是故
T2393_.75.0237a27: 下至戲笑亦當不起邪見因縁云云義釋
T2393_.75.0237a28: 云。先説不殺相。然不但以不殺成持戒
T2393_.75.0237a29: 也。謂當具方便慧。謂觀此人必造五無
T2393_.75.0237b01: 間謗法等縁當増重障無由出離。以大悲
T2393_.75.0237b02: 心籌量。若害之能利他人。或令彼有出
T2393_.75.0237b03: 離因縁。寧自入惡道。謂將護彼以大悲心
T2393_.75.0237b04: 而加害之。此即方便非彼二乘共也云云
T2393_.75.0237b05:   文和五年二月一日以他本校點了
T2393_.75.0237b06:   杲寶五十
T2393_.75.0237b07:   一校了
T2393_.75.0237b08:
T2393_.75.0237b09: 撰定事業灌頂具足支分第四
T2393_.75.0237b10:
T2393_.75.0237b11:   受學沙門安然撰集
T2393_.75.0237b12: 胎藏大法曼荼羅分此卷出第七日造曼荼
羅中大悲胎藏嘉會壇
T2393_.75.0237b13: 建立諸曼荼羅分第一
T2393_.75.0237b14: 今據本經及以義釋四處重説傳法大阿闍
T2393_.75.0237b15: 梨爲度弟子造曼荼羅灌頂法則。一者大悲
T2393_.75.0237b16: 藏生都會壇曼荼羅如具縁品説也。二者三
T2393_.75.0237b17: 昧相應轉字輪曼荼羅如成就悉地品。轉字
T2393_.75.0237b18: 輪品説也。三者成就字輪祕密壇曼荼羅如
T2393_.75.0237b19: 字輪品。祕密品説也。四者眞實修證祕密位
T2393_.75.0237b20: 曼荼羅如眞實智品。布字品。百字五品。入
T2393_.75.0237b21: 祕密法品。入祕密位品説也。第一大悲藏生
T2393_.75.0237b22: 都會壇曼荼羅者。本義釋十二祕密品云。前
T2393_.75.0237b23: 者大悲藏生是都會壇依此誠文故名大
T2393_.75.0237b24: 悲藏生都會壇也高野本十六
云嘉會壇
此都會壇則有
T2393_.75.0237b25: 三種。一者佛以本誓現曼荼羅。二者受持
T2393_.75.0237b26: 壇地入曼荼羅三者令依圖位畫曼荼羅。
T2393_.75.0237b27: 一者佛以本誓現曼荼羅者。經一具縁品二
T2393_.75.0237b28: 云。爾時執金剛祕密主白佛言。希有世尊。
T2393_.75.0237c01: 説此諸佛自證三菩提不思議法界超越心
T2393_.75.0237c02: 地。以種種方便爲衆生類如本性信解而
T2393_.75.0237c03: 演説法。唯願世尊。次説修眞言行大悲胎
T2393_.75.0237c04: 藏生大曼荼羅王。爲滿足彼諸未來世無量
T2393_.75.0237c05: 衆生爲救護安樂故義釋三云。不思
T2393_.75.0237c06: 議法界即喩蓮華臺。種種方便道即喩蓮華
T2393_.75.0237c07: 葉。此領解中文雖簡略而提擧宗通妙旨
T2393_.75.0237c08: 無所不周。次即請佛。唯願世尊次説修眞
T2393_.75.0237c09: 言行大悲胎藏生大曼荼羅王也。今且約胎
T2393_.75.0237c10: 藏而爲喩。行者初發一切智心如父母和
T2393_.75.0237c11: 合因縁識種子初託胎中。爾時漸次増長爲
T2393_.75.0237c12: 行業巧風之所匠成。乃至始誕育時。諸根百
T2393_.75.0237c13: 體皆悉備定。始於父母種姓中生。猶如依
T2393_.75.0237c14: 眞言門學大悲萬行淨心顯現。又此嬰童
T2393_.75.0237c15: 漸具人法習諸伎藝。伎藝通施行事業。如
T2393_.75.0237c16: 於淨心中發起方便修治自地隨縁利物
T2393_.75.0237c17: 濟度衆生。故名大悲胎藏生也。復次初入
T2393_.75.0237c18: 淨菩提心門見法明道。如識種子歌羅羅
T2393_.75.0237c19: 時。前七地以來爲大悲萬行之所含養如
T2393_.75.0237c20: 在胎藏。無功用以去漸學如來方便。如嬰
T2393_.75.0237c21: 童已生習諸伎藝。至如來一切智地。如伎
T2393_.75.0237c22: 藝已成施干從政。故名大悲胎藏生。又是
T2393_.75.0237c23: 重祕密曼荼羅也。今以蓮華喩此曼荼
T2393_.75.0237c24: 羅義。如蓮種在堅殼之中枝條華葉之性已
T2393_.75.0237c25: 宛然具足。猶如世間種子心。從此漸次増長
T2393_.75.0237c26: 乃至初生華疱時。蓮臺菓實隱於業藏之
T2393_.75.0237c27: 内。如出世間心尚在蘊中。又由此葉藏所
T2393_.75.0237c28: 包不爲風寒衆縁之所傷壞。淨色鬢蘂日
T2393_.75.0237c29: 夜滋榮猶如大悲胎藏。既成就已於日光中
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