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大日經疏鈔 (No. 2218_ 宥快撰 ) in Vol. 60

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T2218_.60.0113a01: 凡夫。不知○故以爲當段若聞是法
T2218_.60.0113a02: 少有能信トアル故。第二住心已上見。但上ニモ
T2218_.60.0113a03: 童凡夫謂六道凡夫御釋故。六道凡夫
T2218_.60.0113a04: 世間三種住心相當也 心行邪道修習
T2218_.60.0113a05: 苦因御釋第四住心已上出世
T2218_.60.0113a06: 也。十住心論御釋世間三種一邊
T2218_.60.0113a07: 第一住心層當意歟。當段御釋
T2218_.60.0113a08: 第一住心如實知自心道理ナラハ
T2218_.60.0113a09: 住心已上取也。若又一分如實知自
T2218_.60.0113a10: ナラハ善法推求スル心品若聞是
T2218_.60.0113a11: ○可意也△識性二乘○是相當上
T2218_.60.0113a12: 有識薩埵也。十住心ニハ第四第五住心。聲
T2218_.60.0113a13: 二乘當也。彼二乘雖人執猶有
T2218_.60.0113a14: 法執。但淨意識不其他分齊ナル故。如
T2218_.60.0113a15: 知有御釋也。此義ナラハ第六住心已上
T2218_.60.0113a16: 家大乘ヲハレニ&MT06279;意乎。付之一義云。當
T2218_.60.0113a17: 凡夫二乘待對&MT06279;自宗如實知自心
T2218_.60.0113a18: 釋大鳳小螟對辨故。四家大乘ヲハ別不之。
T2218_.60.0113a19: 若攝在意同大乘法門故。自宗如實知
T2218_.60.0113a20: 自心意取義。或顯密其宗
T2218_.60.0113a21: ナル故。攝識性二乘意取義事在
T2218_.60.0113a22: 或又識性二乘大小二乘義。顯大小乘
T2218_.60.0113a23: 識性二乘得意盡義事在
T2218_.60.0113a24: 若如實自知即是初發心時便成正覺。譬如
T2218_.60.0113a25: 長者家窮子。若自識父時豈復是客作賤人
T2218_.60.0113a26: 耶 是正被顯自宗如實知自心也。於
T2218_.60.0113a27: 中法譬待對分明也。付其法説初發心時便
T2218_.60.0113a28: 成正覺華嚴。譬説長者窮子
T2218_.60.0113a29: 法花御釋也。是元以諸經
T2218_.60.0113b01: &MT06279;成故。釋華嚴法華等
T2218_.60.0113b02: 共。於テハ其義淺深各別ナルヘシ。其故彼二
T2218_.60.0113b03: 説相初住分證證理説也。雖初後
T2218_.60.0113b04: 相即是又理性圓融由。自宗究竟&MT06279;
T2218_.60.0113b05: 自心源底。如實證悟自心數量。開
T2218_.60.0113b06: スル兩部曼陀金剛寶藏初地證理初發心
T2218_.60.0113b07: 時便成正覺御釋。故二教優劣誠分明
T2218_.60.0113b08: 也。付其自宗如實知自心大師若能明
T2218_.60.0113b09: 察密號名字○此御釋意也△譬
T2218_.60.0113b10: 如長者○是譬説。文相分明也。華嚴
T2218_.60.0113b11: 涼以法華長者窮子。彼宗頓悟頓修
T2218_.60.0113b12: 。彼釋云。如高貴等今疏主御意如實
T2218_.60.0113b13: 知自心速疾頓悟譬説被擧也。故漸悟
T2218_.60.0113b14: 意。付其師祖不空三藏付妙經説
T2218_.60.0113b15: 別四種根性時。二乘及漸次迴心入大
T2218_.60.0113b16: 乘者三種ヲハ窮子。第四頓入祕藏
T2218_.60.0113b17: 彼經長者頓上一城立舍宅
T2218_.60.0113b18: 成也。彼御釋云。或有衆生聞佛所説如是
T2218_.60.0113b19: 祕藏更無疑念。日夜精勤。專心修習。一
T2218_.60.0113b20: 切諸佛密法藏常有神變。念念觀察。無
T2218_.60.0113b21: 後。一時遍普賢海自在無礙遊戲
T2218_.60.0113b22: 神通。如彼長者頓上一城舍宅。五欲
T2218_.60.0113b23: 自誤。乃至廣説又云。又第四一門。謂
T2218_.60.0113b24: 初發心便成正覺。常佛乘智用無礙。能
T2218_.60.0113b25: 十方大佛事。是人即眞住佛乘入
T2218_.60.0113b26: 佛智者。故梵網經云。衆生受佛戒。即入
T2218_.60.0113b27: 。位同大覺。眞是諸佛子ナハ今疏主
T2218_.60.0113b28: 客作賤人譬。被初發心時便成正
T2218_.60.0113b29: 覺頓入祕藏故。兩三藏解釋一旦違スル
T2218_.60.0113c01: タリ。但疏家御意衆生即佛顯時。客
T2218_.60.0113c02: 賤人直長者尊貴種性ナル合也。然
T2218_.60.0113c03: 間。取漸修當段トセラルルトハ意下顯密
T2218_.60.0113c04: 對辨。簡ニハ常途漸悟。今經則不是直
T2218_.60.0113c05: 諸法其心。所以爲祕要之藏
T2218_.60.0113c06: 所詮此文ルニ邊邊アル故。始終兩祖解釋
T2218_.60.0113c07: 相違
T2218_.60.0113c08: 大日經疏第一末
T2218_.60.0113c09:
T2218_.60.0113c10:
T2218_.60.0113c11: 大日經疏第一末鈔卷第二十四
T2218_.60.0113c12:            上半四日
T2218_.60.0113c13:
T2218_.60.0113c14: 爾時行者正知心實相○ 上來菩提心
T2218_.60.0113c15: 別説經文内云何菩提謂如實知自心御釋
T2218_.60.0113c16: 畢。已下自祕密主是阿耨多羅三藐三菩提
T2218_.60.0113c17: 。至祕密主諸法無相謂虚空相經文
T2218_.60.0113c18: 一段料簡。此一段文。初
T2218_.60.0113c19: 密主是阿耨多羅三藐三菩提乃至小分無有
T2218_.60.0113c20: 可得釋。次何以故虚空相是○菩提無相
T2218_.60.0113c21: 釋。後ニハ諸法無相謂虚空相釋。三節分明也」
T2218_.60.0113c22: 爾時行者正知心實相*○ 是祕密主是阿
T2218_.60.0113c23: 耨多羅三藐三菩提等解釋。此中初大
T2218_.60.0113c24: &MT06279;經文。後無上正遍知已下經文
T2218_.60.0113c25: 消釋
T2218_.60.0113c26: 爾時行者正知心實相故見一切法悉皆甚
T2218_.60.0113c27: 深微妙。無量無數不可思議。不動不倚不著
T2218_.60.0113c28: 都無所得畢竟如菩提相 是先經文
T2218_.60.0113c29: 御釋也。意究竟&MT06279;知自心源底時。諸
T2218_.60.0114a01: 法悉無相菩提心輪圓具徳了知スル釋。大
T2218_.60.0114a02: 師云何菩提謂如實知自心竪顯十重之
T2218_.60.0114a03: 淺深横示塵數之廣多此意具横竪
T2218_.60.0114a04: 釋。疏家御釋横竪二門有之見。
T2218_.60.0114a05: 竪次第見。今見一切法悉皆甚深微妙
T2218_.60.0114a06: 玉フハ。横示塵數廣多見。一一切
T2218_.60.0114a07: ルニ。諸宗不同事。法相五重唯識。天
T2218_.60.0114a08: 此心是一切法事。華嚴十重唯識事。△見
T2218_.60.0114a09: 一切法○正染淨有爲無爲色心情非情
T2218_.60.0114a10: 等一切諸法。悉皆菩提心體性ナル釋。甚深
T2218_.60.0114a11: 微妙九種住心麁淺對。無量無數數量過
T2218_.60.0114a12: 刹塵義。簡常途一切無相。被明
T2218_.60.0114a13: 事。誠横ニハ塵數廣多見。密教即横
T2218_.60.0114a14: 義故。常途所談超過スル御釋也。不可思議
T2218_.60.0114a15: 語盡竟心行亦寂義。即九種住心言語心量
T2218_.60.0114a16: 超過スル義也。不動常住義。不倚中道義。不
T2218_.60.0114a17: 無住義也。都無所得&MT06279;上。畢竟如菩
T2218_.60.0114a18: 提相萬法皆是菩提心相貎ナル釋也
T2218_.60.0114a19: 故經復云祕密主是阿耨多羅三藐三菩提
T2218_.60.0114a20: 乃至彼法小分無得 是經文
T2218_.60.0114a21: 其是阿耨多羅三藐三菩提云何菩提
T2218_.60.0114a22: 謂如實知自心指。乃至彼法小分無有可
T2218_.60.0114a23: 麁至細去廣付略。微塵計心別
T2218_.60.0114a24: 法故云乃至也△彼法小分無有可得
T2218_.60.0114a25: 菩提心。諸法彼法。彼此待對也。
T2218_.60.0114a26: 其守護經何以故心之菩提眞實之相畢
T2218_.60.0114a27: 竟推求倶不可得經文。大師守護經
T2218_.60.0114a28: 阿耨多羅三藐三菩提等經文引合セラルル
T2218_.60.0114a29: 彼此經文可一致ナル。然ルニ守護經
T2218_.60.0114b01: 菩提心畢竟推求倶不可得故。彼法
T2218_.60.0114b02: 小分無有可得彼法即菩提心&MT06279;彼法可
T2218_.60.0114b03: 意然疏家御釋此無相菩提心&MT06279;
T2218_.60.0114b04: 彼法彼此待對分明見。然大師御釋
T2218_.60.0114b05: 據一義意歟。但守護經畢竟推求
T2218_.60.0114b06: 倶不可得諸法菩提心推求スル直約諸法
T2218_.60.0114b07: 令識其心意。二種文始終不
T2218_.60.0114b08:
T2218_.60.0114b09: 無上正遍知義前已説○ 已下經文
T2218_.60.0114b10: 次第消釋。無上正遍知。阿耨多羅三藐三菩
T2218_.60.0114b11: 提。梵名無上正等覺トモ。如今又謂無上正
T2218_.60.0114b12: 遍知。大師即身義。三藐三bodhi者。古翻
T2218_.60.0114b13: 。新譯等覺。覺知義相渉故等覺遍知
T2218_.60.0114b14: 新舊不同意也△前已説之上梵本
T2218_.60.0114b15: 云。三藐三佛駄者。三藐名正。三名遍。佛駄
T2218_.60.0114b16: 知。故曰正遍知正遍知菩薩未滿
T2218_.60.0114b17: 覺。二乘偏覺故。自無上義被顯也。若
T2218_.60.0114b18: 又無上正遍知義表。前已説之
T2218_.60.0114b19: 正遍知意無相違。或一義云。正遍知
T2218_.60.0114b20: 已前相違。無上四大菩薩
T2218_.60.0114b21: 妙吉祥釋段義。御釋妙吉祥菩薩
T2218_.60.0114b22: 者。妙謂佛無上ナリ。猶醍醐純淨第一ナルカ
T2218_.60.0114b23: 無上釋可取也
T2218_.60.0114b24: 此中言小分者梵云阿耨。即是七微合成
T2218_.60.0114b25: 縁生色最爲微小故以爲喩 是
T2218_.60.0114b26: 少分被釋也。此中。初ニハ梵語。即是
T2218_.60.0114b27: 七微合成少分。於從縁生色最爲微
T2218_.60.0114b28: 小等色法中最極微妙故。無相
T2218_.60.0114b29: 。小分外無一法。七微合成
T2218_.60.0114c01: 釋也。付其梵語阿耨阿拏
T2218_.60.0114c02: 梵文轉聲不同也。當段キハ御釋微塵&MT01302;
T2218_.60.0114c03: 少分&MT01302;翻見。七微合成即當微塵也。下ニハ
T2218_.60.0114c04: 若分別少分能所クモ微塵即取テハ
T2218_.60.0114c05: 非法トノ其小乘。倶舍論十二卷
T2218_.60.0114c06: 隙塵指節
T2218_.60.0114c07: スル&T069222;七倍ナリ。二十四指ナリ。四肘爲弓量
T2218_.60.0114c08: 五百倶盧舍ナリ。此八踰繕那極微色法
T2218_.60.0114c09: 最初。以微塵第二。大乘意微塵
T2218_.60.0114c10: 縁起色法。此既覺慧四方上中下
T2218_.60.0114c11: 分析&MT06279;別七極微也。故小乘ニハ極微
T2218_.60.0114c12: 。大乘ニハ假立意也。當段御釋大乘
T2218_.60.0114c13: 釋也
T2218_.60.0114c14: 彼法者離此無相菩提心外更無一法
T2218_.60.0114c15: 也 是經彼法釋也。爲彼此
T2218_.60.0114c16: 。被無相菩提心也。如キハ經文次第
T2218_.60.0114c17: 先釋彼法。次少分消釋。然
T2218_.60.0114c18: &MT06279;少分&T069222;得道理詮用ナル故。
T2218_.60.0114c19: 先少分釋歟。若又此二句前後何
T2218_.60.0114c20: 相違故。如此被牒釋歟。何
T2218_.60.0114c21:
T2218_.60.0114c22: 經中次説因縁云。何以故虚空相是菩提。無
T2218_.60.0114c23: 知解者亦無開曉。何以故。菩提無相故者
T2218_.60.0114c24: 已下何以故虚空相是菩提等經文
T2218_.60.0114c25: 此經文彼法少分無有可得經文ナル
T2218_.60.0114c26: 。經中次説因縁總表
T2218_.60.0114c27: 譬如虚空*○ 已下作釋。作釋ニハ
T2218_.60.0114c28: 虚空相是菩提文。如虚空已下無知解者亦
T2218_.60.0114c29: 無開曉釋。復次經中已下何以故菩提無相
T2218_.60.0115a01: 經文釋也
T2218_.60.0115a02: 譬如虚空遍一切處畢竟淨故離一切相
T2218_.60.0115a03: 動。無分別變易破壞。以
T2218_.60.0115a04: 是等小分相似故以喩無相菩提心。然是中
T2218_.60.0115a05: 復有無量無邊祕密甚深之事。實非世間虚
T2218_.60.0115a06: 空所能遍喩。冀諸學者得意忘筌耳。是
T2218_.60.0115a07: 何以故虚空相是菩提經文釋中初以
T2218_.60.0115a08: 世間虚空無相菩提心。然是中已下約
T2218_.60.0115a09: 表徳實談世間易解遍喩スル
T2218_.60.0115a10: 。譬如虚空○不可破壞スニ世間易
T2218_.60.0115a11: 虚空遍一切等七義。演密鈔第三。此
T2218_.60.0115a12: 七義一一スルニ遍一切處者謂無邊際故。畢
T2218_.60.0115a13: 竟淨故者一切色像染汚スル&T069222;今疏
T2218_.60.0115a14: 虚空烟雲塵霧之所染汚
T2218_.60.0115a15: △離一切相。演密三明暗方圓去來
T2218_.60.0115a16: 一異無動ニハ假使旋嵐等&T069222;
T2218_.60.0115a17: 下疏ニハ假使八方大風吹世界
T2218_.60.0115a18: &MT06279;無分別ヲハ。演*密無知解相
T2218_.60.0115a19: 無開曉相經文ニハ譬如虚空界離一切分
T2218_.60.0115a20: 別無分別無無分別此意分別無分別共
T2218_.60.0115a21: 。今但無分別御釋故。限一義
T2218_.60.0115a22: 見。但彼麁細分別分別無分別。今總&MT06279;
T2218_.60.0115a23: 無分別説故無相違也△不可變易
T2218_.60.0115a24: 密鈔不晝夜四時遷改
T2218_.60.0115a25: 本初已來常自寂滅無相ナリタルニ今也
T2218_.60.0115a26: 意也。不可破壞。演密鈔世間壞スル虚空
T2218_.60.0115a27: ルカ其上一切智門五義五大
T2218_.60.0115a28: 也。經文虚空譬喩釋時。疏此中相
T2218_.60.0115a29: 三義。一者虚空畢竟淨故。二者無邊際
T2218_.60.0115b01: 故。三者無分別故此三義當段遍一切處
T2218_.60.0115b02: 畢竟淨無分別三義若當段七義彼三
T2218_.60.0115b03: 攝在セハ。離一切相等四義皆攝&MT06279;無分別
T2218_.60.0115b04: 意也。又上三義次第相釋義
T2218_.60.0115b05: 意。當段遍一切處畢竟淨ナリ。乃至不
T2218_.60.0115b06: 可變易故不可破壞也相釋&MT06279;意也△
T2218_.60.0115b07: 以如是等少分相似等是法譬對明分明也。
T2218_.60.0115b08: 如是等。上遍一切處等諸義スト取。
T2218_.60.0115b09: 或又七義外ニ可相似故等スト彼取。兩
T2218_.60.0115b10: 義有之何相違△然是中等文是釋
T2218_.60.0115b11: 實義。無量無邊祕密甚深事者即具祕密
T2218_.60.0115b12: 莊嚴恒沙性徳義也。是六大四萬三密等
T2218_.60.0115b13: 衆徳也。上ニハ三句悉攝ルヲ一切
T2218_.60.0115b14: 法祕密神力甚深之事第二卷ニハ。未
T2218_.60.0115b15: 開此心中種種祕密不思議事故。從此已後
T2218_.60.0115b16: 方説之其言大都一致也。又上虚空
T2218_.60.0115b17: 徳。今如來智身一切萬徳成就
T2218_.60.0115b18: 云何得相喩&T069222;耶。但取其少分相似以況
T2218_.60.0115b19: 大空是又當段御釋其意同也。凡以
T2218_.60.0115b20: 周遍法界等虚空ルニ衆生
T2218_.60.0115b21: 但空無相成故。處處此簡別
T2218_.60.0115b22: 也△冀諸學者○莊子言得魚兔
T2218_.60.0115b23: 筌蹄彼言本據&MT06279;御釋也。付其此
T2218_.60.0115b24: 御釋意趣菩提心甚深。忘ヨト虚空
T2218_.60.0115b25: 云意也。或一義云。得眞言表徳ヨト
T2218_.60.0115b26: 顯乘遮情云意也
T2218_.60.0115b27: 又如虚空*○ 已下無知解者亦無
T2218_.60.0115b28: 開曉。於中初譬説。後諸佛自證三菩提已
T2218_.60.0115b29: 法説也。法説中。初ニハ順明。若分別小分已
T2218_.60.0115c01: 翻顯。分明也
T2218_.60.0115c02: 又如虚空遠離戲論分別故。無知解相無
T2218_.60.0115c03: 開曉相 是約無知解者亦無開曉
T2218_.60.0115c04: 。誠世間大虚空無相無分別ナル故。無
T2218_.60.0115c05: 解相。無開曉。道理分明也。付其經文
T2218_.60.0115c06: 能開。今御釋所開釋。次
T2218_.60.0115c07: ニハ能所竝擧也。付其又如虚空虚空相
T2218_.60.0115c08: 之△遠離戲論分別故擧虚空
T2218_.60.0115c09: 分別。爲知解開曉也。無知解
T2218_.60.0115c10: 相無開曉相。正無知解者亦無開曉
T2218_.60.0115c11:
T2218_.60.0115c12: 諸佛自證三菩提當知亦爾 是合説也
T2218_.60.0115c13: 唯是心自證心。心自覺心 無知解者
T2218_.60.0115c14: 亦無開曉。譬説時。虚空無分別&MT06279;
T2218_.60.0115c15: 知解開曉釋。今法説心自證心
T2218_.60.0115c16: 心自覺心&MT06279;心外分別知解開曉道理
T2218_.60.0115c17: 釋也。付其於心自證心心自覺心
T2218_.60.0115c18: 來有邊邊義。一義云。心自證心。始覺心本
T2218_.60.0115c19: 冥會スル義。心自覺心始覺智眞如
T2218_.60.0115c20: 義也。一義云。心自證心九識發心義。心
T2218_.60.0115c21: 自覺心八識發心義也。一義云。心自證心
T2218_.60.0115c22: 理。心自覺心約智也。是願識心心
T2218_.60.0115c23: 勝自然智生説經文識心心自
T2218_.60.0115c24: 覺之智○彼境智二義了簡スル也。一義
T2218_.60.0115c25: 云。今四箇次阿梨耶安摩羅意識
T2218_.60.0115c26: 末那四種義。意東方阿梨耶識證
T2218_.60.0115c27: 央安摩羅。是云心自證心。心外六識歸
T2218_.60.0115c28: 末那。是心自覺心。心内心外諸法悉
T2218_.60.0115c29: 一法ナル釋成義也。諸義不同也。
T2218_.60.0116a01: 但准願識心心勝經文義宜也
T2218_.60.0116a02: 是中無知解法知解者。非始開曉亦無
T2218_.60.0116a03: 開曉之者 是正釋無知解者亦無開曉
T2218_.60.0116a04: 。經約能知解能開曉無知解者亦無
T2218_.60.0116a05: 開曉クト。義&MT06279;所知所開義故。今
T2218_.60.0116a06: ニハ能所竝擧也△無知解法非始開曉
T2218_.60.0116a07: 所知所開。無知解者亦無開曉能知能
T2218_.60.0116a08: 。付其知解開曉二義。上心自證心心自
T2218_.60.0116a09: 覺心次配當意也。或一義云。知解
T2218_.60.0116a10: 自證。開曉約化他義也。一法華開題
T2218_.60.0116a11: 心開題意解疏文同之。付之可甚深
T2218_.60.0116a12:
T2218_.60.0116a13: 若分別小分能所猶如微塵。即取法非法
T2218_.60.0116a14: 。不我人衆生壽命。豈得名爲金剛慧
T2218_.60.0116a15: 耶。是翻顯釋分明也。意若有ラハ能所分別
T2218_.60.0116a16: 。同&MT06279;外見不可金剛妙慧云義也△
T2218_.60.0116a17: 若分別少分能所實有能證所證。猶
T2218_.60.0116a18: 如微塵即取法非法相心外簡也
T2218_.60.0116a19: 變計所執事△不離我人衆生壽命○
T2218_.60.0116a20: 能所法非法&MT06279;我人衆生壽命。金
T2218_.60.0116a21: 剛般若經云。諸衆生若心取相。則爲著我人
T2218_.60.0116a22: 衆生壽者。若取法相即著我人衆生壽者○
T2218_.60.0116a23: 是故不法。不非法
T2218_.60.0116a24: 作釋者△豈得名爲金剛慧耶金剛
T2218_.60.0116a25: 者阿字不生堅固金剛妙慧也
T2218_.60.0116a26: 復次經中自轉釋言。何以故。菩提無相故
T2218_.60.0116a27: 已下釋菩提無相故。此中初ニハ總表。
T2218_.60.0116a28: 如釋論云引證。以如是淨菩提心下
T2218_.60.0116a29: 經文消釋也△轉釋者是阿耨多羅三
T2218_.60.0116b01: 藐三菩提○彼法少分無有可得ヘヲ何以故
T2218_.60.0116b02: ○亦無開曉&MT06279;説。何以故菩提無相故
T2218_.60.0116b03: 經文轉釋スト御釋
T2218_.60.0116b04: 釋論云。佛智慧清淨故出諸觀上。不
T2218_.60.0116b05: 諸法常相無常相。有邊相無邊相。有去相無
T2218_.60.0116b06: 去相。有相無相。有漏相無漏相。有爲相無爲
T2218_.60.0116b07: 相。生滅相不生滅相。空相不空相。常清淨無
T2218_.60.0116b08: 量如虚空。是故佛智無礙。若觀生滅者不
T2218_.60.0116b09: 不生滅。觀不生滅者不得觀生滅
T2218_.60.0116b10: 若生滅實不生滅不實。若不生滅實生滅不
T2218_.60.0116b11: 實。如是等諸觀皆爾。是一段智論二十
T2218_.60.0116b12: 。菩提無相證也。此論文初ニハ
T2218_.60.0116b13: 佛智諸相明。若觀生滅等
T2218_.60.0116b14: 諸相也。付其所離妄執ルニ擧。常無常
T2218_.60.0116b15: 乃至空不空八對文分明也△常清淨○佛
T2218_.60.0116b16: 智無礙佛智清淨&MT06279;諸觀罣礙
T2218_.60.0116b17: 結成。付其般若等説相先以空理
T2218_.60.0116b18: 清淨故。清淨無量空理無相トシ
T2218_.60.0116b19: 。此空理離所得故佛智無礙釋也△
T2218_.60.0116b20: 若觀生滅者。○是出佛智諸觀
T2218_.60.0116b21: 釋也。付其上ルル擧諸相。先付生滅相
T2218_.60.0116b22: 不生滅相一對釋成。如是等諸觀皆爾。常
T2218_.60.0116b23: 無常等諸相例明也。付其對生滅不生
T2218_.60.0116b24: 佛智ルル簡處生不生隔歴偏觀。先
T2218_.60.0116b25: スト凡夫二乘意歟。凡夫二乘
T2218_.60.0116b26: 空故。不生滅不生滅無礙
T2218_.60.0116b27: 心續生之相諸佛大祕密外道不能識
T2218_.60.0116b28: 當知覺心從縁起故。即是不生而生生
T2218_.60.0116b29: 而不生。無相之相相常無相○不識不生滅
T2218_.60.0116c01: 此意也。但實ニハ九種住心分齊
T2218_.60.0116c02: 生滅隔歴偏著。其故眞諦不生境界ヲハ
T2218_.60.0116c03: 理無相。生滅等諸相ヲハ俗諦故。談スレ&MT01302;
T2218_.60.0116c04: 事理相即レハ實不生滅不生滅隔歴
T2218_.60.0116c05: 。約セハ自宗即事而眞實義故。無礙&MT06279;
T2218_.60.0116c06: 諸觀ナルヘシ凡夫二乘兩種外道
T2218_.60.0116c07: ヲモ二乘ヲハ大小二乘。九種住心共生滅無
T2218_.60.0116c08: 生滅知人意也。付其若觀生滅者
T2218_.60.0116c09: 不得觀不生滅生不生偏觀。若生滅
T2218_.60.0116c10: 實等實不實隔歴釋成也
T2218_.60.0116c11: 以如是淨菩提心*○ 是經文消釋
T2218_.60.0116c12: 中法譬合三節分明也
T2218_.60.0116c13: 是淨菩提心出過諸觀衆相故。於
T2218_.60.0116c14: 一切法無罣礙 是法説也。付其。以如
T2218_.60.0116c15: スル智論言也△諸觀離衆
T2218_.60.0116c16: 。上常無常等
T2218_.60.0116c17: 譬如虚空之相亦無相故萬像皆悉依空空
T2218_.60.0116c18: 所依 是譬説也。虚空之相亦無相故ヲハ
T2218_.60.0116c19: 淨菩提心出過諸觀離衆相故。萬像皆悉
T2218_.60.0116c20: 依空空無所依ヲハ於一切法得無罣礙
T2218_.60.0116c21: 意也。付其空無相&MT06279;スル萬像事。大師
T2218_.60.0116c22: 十住心論第七云。彼住心大綱釋時。夫
T2218_.60.0116c23: 太虚○今疏第三卷ニハ。又如虚空出過諸相
T2218_.60.0116c24: 而萬像具依ルナリ此等意
T2218_.60.0116c25: 是萬法皆依淨心。淨心適無所依 是
T2218_.60.0116c26: 合法也。付其大師即身義。大空者法身。同
T2218_.60.0116c27: 大虚而無礙。含衆像而常恒。故曰大空。諸
T2218_.60.0116c28: 法之所依住故號位此意也。付其付クニ
T2218_.60.0116c29: 諸法無相。無相實有セハ無相道理
T2218_.60.0117a01: 故。如無相亦無相遣撥スルカ。今萬法皆無相
T2218_.60.0117a02: 菩提心所依トスレ&MT01302;。無相菩提心又無所依
T2218_.60.0117a03: 釋成。例セハ起信論眞如廣説釋段唯是一
T2218_.60.0117a04: 心故名眞如彼眞如衆生實有
T2218_.60.0117a05: 第二傳眞如者亦無有相釋。准
T2218_.60.0117a06: 意也。釋摩訶衍論二言。眞如者亦無
T2218_.60.0117a07: 相者○亦無
T2218_.60.0117a08: 即此諸法亦復如菩提相。所謂淨虚空相故。
T2218_.60.0117a09: 經復云祕密主諸法無相謂虚空相也 是
T2218_.60.0117a10: 諸法無相謂虚空相也。此經文
T2218_.60.0117a11: 結成也。此御釋。初ニハ釋。後ニハ經文
T2218_.60.0117a12: 菩提心論勝義菩提心釋段染淨諸法
T2218_.60.0117a13: 無自性。被當段諸法無相謂虚空相
T2218_.60.0117a14: 也。大師寶鑰十住心論等。當段淨菩提
T2218_.60.0117a15: 心觀經文第八住心御引證。釋&MT06279;曰。謂
T2218_.60.0117a16: 無相虚空相及非青非黄等言竝是等此意
T2218_.60.0117a17: 諸法無相謂虚空相道理第八住心遮情空
T2218_.60.0117a18: 見。如此邊邊經文元依遮情
T2218_.60.0117a19: 表徳等淺深重重義也。所詮虚空無相
T2218_.60.0117a20: 顯乘眞理。而此中無量無邊祕密甚深
T2218_.60.0117a21: 具足スルヲハ眞言行者表徳菩提心
T2218_.60.0117a22: 意也。上如是等分○忘筌又下御釋行者
T2218_.60.0117a23: 最初開發金剛寶藏時○故云生廣大功徳
T2218_.60.0117a24: 又經以知心無量故即知虚空無量
T2218_.60.0117a25: 等義眞言行者淨菩提心觀。諸法無相謂虚
T2218_.60.0117a26: 空相得意
T2218_.60.0117a27: 大日經疏第一
T2218_.60.0117a28:
T2218_.60.0117a29:
T2218_.60.0117b01:
T2218_.60.0117b02: 大日經疏第一末鈔卷第二十五
T2218_.60.0117b03:            上半五日
T2218_.60.0117b04:
T2218_.60.0117b05: 爾時金剛手復白佛言○ 上來菩提心爲
T2218_.60.0117b06: 正説經文諸法無相謂虚空相也迄
T2218_.60.0117b07: 了簡畢。已下付不從餘處來也一段
T2218_.60.0117b08: 料簡。此一段文初ニハ總牒。後別釋。釋中。初ニハ
T2218_.60.0117b09: 誰尋求一切智智釋。次佛言○本性清淨故
T2218_.60.0117b10: 釋。後心不在内○不可得釋。三節見
T2218_.60.0117b11: 爾時金剛手復白佛言。世尊。誰尋求一切
T2218_.60.0117b12: 。誰爲菩提正覺者。誰發起彼一切智
T2218_.60.0117b13: 。佛言。祕密主。自心尋求菩提及一切智
T2218_.60.0117b14: 何以故。本性清淨故。乃至無量功徳皆悉
T2218_.60.0117b15: 成就 是牒文也。此中初ニハ通妨問答。乃至
T2218_.60.0117b16: 已下心不在内外等ヨリ三句問答經文
T2218_.60.0117b17: 牒也。若他門人師等三段分別ラハ
T2218_.60.0117b18: マテ被牒可意也。付其復白佛言&MT06279;
T2218_.60.0117b19: 於彼集會中○云何究竟文。別對以何爲
T2218_.60.0117b20: 因云何爲根云何究竟經文意也。經文
T2218_.60.0117b21: 一一御釋分明也
T2218_.60.0117b22: 時執金剛*○ 已下釋。釋中初ニハ金剛手發
T2218_.60.0117b23: 。後釋如來答説經文
T2218_.60.0117b24: 時執金剛聞佛所説義薩婆若慧唯是自心。
T2218_.60.0117b25: 乃至無小法出此心。爲未來衆生斷
T2218_.60.0117b26: 疑惑故 是釋。初發問起因。於
T2218_.60.0117b27: 中初ニハ上經文承來。爲未來下示發起
T2218_.60.0117b28: 因由。承來聞佛所説義薩般若慧唯是自
T2218_.60.0117b29: 心者上云何菩提謂如實知自心。乃
T2218_.60.0117c01: 至無有小法出此心者者指祕密主是阿
T2218_.60.0117c02: 耨多羅三藐三菩提等經文。乃至祕密
T2218_.60.0117c03: 主已下經文言也。或一義云。乃至彼法
T2218_.60.0117c04: 小分無有可得指。故乃至ルト
T2218_.60.0117c05: 義也。承來經文意趣者前段事聞畢
T2218_.60.0117c06: △爲未來衆生斷疑惑故發問因由
T2218_.60.0117c07: 其付未來衆生一義云。當經説會自性
T2218_.60.0117c08: 法身内證境界故衆亦法性身&MT06279;生死
T2218_.60.0117c09: 所見。故上釋&MT06279;衆會。由此衆徳一相一味
T2218_.60.0117c10: ○即不名一切集會也故自性會キニ
T2218_.60.0117c11: 悟實行因人結集流傳當來得益
T2218_.60.0117c12: 未來衆生斷疑惑故釋取義。上ニハ亦爲未
T2218_.60.0117c13: 來弟子明此囑耳ニハ九句時金剛手
T2218_.60.0117c14: 爲令○廣演其義皆此意也。一義云。諸經
T2218_.60.0117c15: 皆現當得益説。當經ニモ此兩邊見。故三句九
T2218_.60.0117c16: 法門先自性會當機領解本。故上ニハ
T2218_.60.0117c17: &MT06279;生解因縁ニハ世尊前
T2218_.60.0117c18: 已廣説淨菩提心○入眞實相門此當機得
T2218_.60.0117c19: 經文當來得益故擧其一邊
T2218_.60.0117c20: 發問起因也。上善哉善哉執金剛善哉金剛
T2218_.60.0117c21: 手○吾今説之此經文。自性會當機
T2218_.60.0117c22: 因縁又未來弟子得益二重釋。
T2218_.60.0117c23: &MT06279;諸文皆可此兩邊。然ルヲ處或兩邊共
T2218_.60.0117c24: 。或一邊一邊擧等出沒不定也。然者
T2218_.60.0117c25: 自性會未悟實行因人。或一義
T2218_.60.0117c26: 云。今未來者非三世相望未來ニハ。自性會不
T2218_.60.0117c27: 來因人未來衆生。故三世相望セハ廣可
T2218_.60.0117c28: 過去現在未來。即可塵道世界機根
T2218_.60.0117c29: 而問佛言。菩提心○ 已下正釋三問
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