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大日經疏鈔 (No. 2218_ 宥快撰 ) in Vol. 00

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T2218_.60.0096a01: 滅ノ義。乃至ノ言ニ火種ノ無念ノ言ヲ可得意也
T2218_.60.0096a02: 復次如世間之火貴賤所同用。能於暗夜
T2218_.60.0096a03: 而作照明迷惑顛墜者咸得正路。又悉能
T2218_.60.0096a04: 成就一切諸物　此付經ノ密意作釋。法譬ノ
T2218_.60.0096a05: 二段分明也。譬説中ニ貴賤同用。照明正路。成
T2218_.60.0096a06: 就諸物ノ三義見
T2218_.60.0096a07: 如是一切智火聖者異生平等有之　已下
T2218_.60.0096a08: 法説也。一切智火聖者異生平等有之ハ合譬
T2218_.60.0096a09: 説ノ世間之火貴賤所同用可得意。一切智
T2218_.60.0096a10: 火ノ徳平等ニ具足凡聖十界事。金剛頂經ニ清
T2218_.60.0096a11: 淨法界ハ本來不染ニ&MT06279;與無量ノ雜染覆弊異生
T2218_.60.0096a12: 無明住地ニ其性亦不減。預聖流證佛地其
T2218_.60.0096a13: 性亦不増耳文高祖ハ聲字義ニ平等ノ三密ハ遍
T2218_.60.0096a14: 法異常恒。五智四身具十界而無缺文
T2218_.60.0096a15: 於無始大夜之中令諸行人見如實道
T2218_.60.0096a16: 此合譬ノ照明正路ノ義ニ可得意也。意ハ令無
T2218_.60.0096a17: 始無明ノ迷倒衆生。開見如實菩提ノ正道義
T2218_.60.0096a18: 相也。下釋經ノ此菩薩淨菩提心門名初法明
T2218_.60.0096a19: 道ノ文。法明者以覺心ノ本不生際○八萬四
T2218_.60.0096a20: 千寶聚門文此意也
T2218_.60.0096a21: 次第成就一切佛法故以爲喩也　此合譬ノ
T2218_.60.0096a22: 成就諸物可得意也
T2218_.60.0096a23: 大日經疏第一本
T2218_.60.0096a24:
T2218_.60.0096a25:
T2218_.60.0096a26: 大日經疏第一本鈔卷第二十下半
十日
T2218_.60.0096a27:
T2218_.60.0096a28: 第四句云○　五種ノ譬喩ノ釋ノ内。上來至第
T2218_.60.0096a29: 三火喩ノ釋ノ終了簡畢。以下自第四風界ノ釋
T2218_.60.0096b01: 至不能發起深益也一段ノ文付テ可有了簡。
T2218_.60.0096b02: 此ノ一段ノ文。初五種ノ譬喩ノ文。次金剛手以下
T2218_.60.0096b03: 金剛手發問ノ釋。後從此以後ノ下ハ如來答説ノ
T2218_.60.0096b04: 釋。三節見。初中又初風水二大ノ別釋。復次金
T2218_.60.0096b05: 剛手以下約密意釋五字門ノ相ヲ一處ニ也
T2218_.60.0096b06: 第四句云。譬如風界除一切塵。如是一切
T2218_.60.0096b07: 智智除去一切諸煩惱塵者。第四句釋中
T2218_.60.0096b08: 初牒文。如大風下ハ作釋。經釋共法譬ノ二段分
T2218_.60.0096b09: 明見
T2218_.60.0096b10: 如大風＊○　此釋譬説ノ經文。就其經文ハ法
T2218_.60.0096b11: 譬共明斷惑一義。而ルヲ釋ニハ雲霧消除外明三
T2218_.60.0096b12: 辰炳現蔚承勢惱○旋轉無礙ノ五義。法説ノ
T2218_.60.0096b13: 御釋ニモ除障蓋ノ外ニ釋涅槃清涼善法増長摧
T2218_.60.0096b14: 壞無明無障無礙ノ四義。所詮此開顯經密意。
T2218_.60.0096b15: 釋所ノ含義相也
T2218_.60.0096b16: 如大風起時。烟雲塵霧一切消除。大虚澄廓
T2218_.60.0096b17: 三辰炳現。蔚承熱惱衆生皆得清涼。能使
T2218_.60.0096b18: 卉木聚林開榮増長。亦能摧壞一切物類。又
T2218_.60.0096b19: 如風性遍無所依自在旋轉無能罣礙
T2218_.60.0096b20: 是正釋經ノ譬如風界除一切塵ノ現文。烟雲塵
T2218_.60.0096b21: 霧ハ瑜伽論等ニ所明十三種ノ顯色ノ中ノ四種也。
T2218_.60.0096b22: 經ノ除一切塵ハ此中ニ表一種可心得歟。若ハ
T2218_.60.0096b23: 又烟雲等何モ映覆スル大虚故説塵ト可意得
T2218_.60.0096b24: 歟△大虚澄廓三辰炳現ハ説除一切塵處ニ
T2218_.60.0096b25: 義ト&MT06279;所ヲ具釋シ開也。三辰ハ日月星ノ三辰常ノ事
T2218_.60.0096b26: 也△蔚承熱惱○以下釋風大各別ノ徳。譬説
T2218_.60.0096b27: 文相分明也
T2218_.60.0096b28: 如來慧風亦復如是。滌除一切障蓋煩惱遊
T2218_.60.0096b29: 塵令證涅槃清涼法性　已下釋法説ノ經
T2218_.60.0096c01: 文。就其如來慧風亦復如是滌除遊塵釋現
T2218_.60.0096c02: 文。令證涅槃清涼法性等ハ付密意釋也△一
T2218_.60.0096c03: 切障蓋煩惱遊塵者。下ニ明煩惱障業障等ノ五
T2218_.60.0096c04: 蓋障中ノ煩惱ノ一種ト可心得也。唯識論ニハ煩
T2218_.60.0096c05: 惱障障涅槃所知障障ルト菩提見。今對滌除
T2218_.60.0096c06: 一切障蓋煩惱ノ斷惑釋證理時令證涅槃清
T2218_.60.0096c07: 涼法性文故彼此符合。隨而下ニ釋摧壞無明
T2218_.60.0096c08: 大樹拔其根本ト。擧無明所知障歟。今ノ障蓋
T2218_.60.0096c09: 煩惱ト下ノ無明大樹トハ。已各別ニ擧之故ニ。煩惱所
T2218_.60.0096c10: 知ノ二障分別シ意得モ一旦無相違也。爾者。蓋
T2218_.60.0096c11: 障即煩惱ト可得意也。一義云。今一切障蓋
T2218_.60.0096c12: 煩惱ハ廣可通五蓋障云云此時下ノ摧壞無明
T2218_.60.0096c13: 大樹等ハ別擧難斷ノ根本無明歟△令證涅槃
T2218_.60.0096c14: 清涼法性文此合大虚澄廓○皆得清涼ノ譬
T2218_.60.0096c15: 説可心得。就其大虚澄廓三辰炳現ノ義ハ今ノ
T2218_.60.0096c16: 法説ノ文ニハ不見。但涅槃清涼ノ證理ノ處ニ可兼
T2218_.60.0096c17: 歟。若ハ又滌除一切障蓋煩惱ノ斷惑ノ不ニ兼大
T2218_.60.0096c18: 虚澄廓三辰炳現ノ義可心得歟
T2218_.60.0096c19: 又復能令一切世出世間善法増長。摧壞無
T2218_.60.0096c20: 明大樹拔其根本。而此無障礙力都無所
T2218_.60.0096c21: 依。故以爲喩也。此合能使卉木○増長ニ
T2218_.60.0096c22: 可心得。故世出世ノ分齊ハ當經ノ性相ナラ者。世
T2218_.60.0096c23: 間ハ世間三種ノ住心。出世ハ第四ノ住心已上歟。
T2218_.60.0096c24: 若ハ初地淨菩提心爲出世間心ノ意歟。爾者
T2218_.60.0096c25: 九種住心ノ分齊可世間。隨宜可心得也△
T2218_.60.0096c26: 摧壞無用○文此合亦能摧○物類ノ義可心
T2218_.60.0096c27: 得也△而此無障礙○文此可合又如風性
T2218_.60.0096c28: ○無能罣礙也。大師吽字義釋訶字大力義。
T2218_.60.0096c29: 時訶字ノ菩提心ノ中具足一切如來ノ十力等。
T2218_.60.0097a01: 今與佉字合故離ト諸繋縛文當段ト其ノ意一
T2218_.60.0097a02: 轍也
T2218_.60.0097a03: 第五句云。譬如水界一切衆生依之歡樂。如
T2218_.60.0097a04: 是一切智智爲諸天世人利樂者。此ハ第五ニ
T2218_.60.0097a05: 水大ノ譬喩ノ牒文作釋分明也。是又經文ハ且ク
T2218_.60.0097a06: 擧水大ノ濕潤ノ一徳雖對明スト法譬。開顯密
T2218_.60.0097a07: 意疏家ニハ釋本性清潔無垢無濁等ノ多義也」
T2218_.60.0097a08: 如水大從高越下多饒益　此釋經現文」
T2218_.60.0097a09: 能潤草木而生華菓。又復本性清潔無垢
T2218_.60.0097a10: 無濁。悉能滿足飢渇衆生。洗諸滓穢蠲
T2218_.60.0097a11: 除熱惱。澄深難入不可測量。於坑埳之
T2218_.60.0097a12: 處性皆平等　已下經義ト&MT06279;所含開釋。能潤
T2218_.60.0097a13: 草木○性皆平等ノ九種ノ徳用見。竝上具足
T2218_.60.0097a14: 十種徳相。顯十表無盡ノ道理也。一處ノ御釋ニ
T2218_.60.0097a15: 以水大ノ徳釋五智ノ徳。當段ノ一一ノ譬説文相
T2218_.60.0097a16: 明見
T2218_.60.0097a17: 如來智水亦復如是。從眞法界流趣世間
T2218_.60.0097a18: 潤諸等持。生助道法成大果實。利益群生
T2218_.60.0097a19: 體無煩惱故清潔。能離諸惑故無垢。一相
T2218_.60.0097a20: 非異故無濁。諸有得之思願盡息。獲清涼
T2218_.60.0097a21: 定洗除塵勞。湛寂難思證平等性。故以爲
T2218_.60.0097a22: 喩也　已下ハ合法也。法譬一一ノ對明文相分
T2218_.60.0097a23: 明也△從眞法界○文所ハ指眞法界ト諸法ノ
T2218_.60.0097a24: 本源。即チ阿字本不生ノ理體也。此ノ從眞法界
T2218_.60.0097a25: 流趣&MT06279;世間潤生定散ノ諸行。成就常樂ノ大
T2218_.60.0097a26: 果利益苦受ノ衆生也△諸等持者。於定有
T2218_.60.0097a27: 世間出世大小顯密不同。故云諸也△助道
T2218_.60.0097a28: 法者三十七品常ノ事也。釋論第八。本論ノ常念
T2218_.60.0097a29: 修行諸波羅蜜ヲ釋修行一切助道品故。故六
T2218_.60.0097b01: 度十波羅蜜等ノ萬行爲助道品見タリ△大果
T2218_.60.0097b02: 實ハ所成ノ果徳。果徳雖無量不可過菩提涅
T2218_.60.0097b03: 槃ノ二徳也○體無煩惱○文。體無煩惱約其ノ
T2218_.60.0097b04: 本體清潔。能離諸惑約其徳用。一相非異
T2218_.60.0097b05: 不交他法義也。或此ノ三義ヲ約始本不二ノ三
T2218_.60.0097b06: 門取義事有之。釋摩訶衍論鈔有二義。一
T2218_.60.0097b07: 理無義。二情有義○對此二義故有二覺文
T2218_.60.0097b08: 准彼可心得。今體無煩惱ハ本有本覺ノ自性
T2218_.60.0097b09: 滅ノ義。能離諸惑ハ始覺修顯ノ對治滅ノ義。此始
T2218_.60.0097b10: 本不二ナルヲ釋一相非異可得意也△諸有得
T2218_.60.0097b11: 之思願盡息文此至究竟一切智智ノ果徳時
T2218_.60.0097b12: 因位ノ立願滿足&MT06279;休息スル義分明也△獲清涼
T2218_.60.0097b13: 洗除塵勞文此合上ノ洗諸滓穢○惱ノ譬説可
T2218_.60.0097b14: 意得。修定能斷ノ義ハ諸經中見△湛寂難思證
T2218_.60.0097b15: 平等性文此二句如次合上澄深難入不測
T2218_.60.0097b16: 量○性皆平等ノ二種可得意也。今疏第二
T2218_.60.0097b17: 卷言湛寂者○不測淺深文彼ハ小乘ノ斷人
T2218_.60.0097b18: 我證人空理得小涅槃義ヲ釋。今釋大槃涅
T2218_.60.0097b19: 槃甚深ノ湛寂。仍言ハ同ナレ&MT01302;其意趣ハ各別歟△證
T2218_.60.0097b20: 平等性者雖凡聖十界高下不同也如來一
T2218_.60.0097b21: 切智智ハ彼此同如故釋證平等性歟
T2218_.60.0097b22: 復次金剛手説此五喩。即是發起下文五字
T2218_.60.0097b23: 義也　上任經文次第別釋。復次解釋ハ付
T2218_.60.0097b24: 經密意五大ノ譬喩即下ノ正説ノ五字ノ義ヲ發起スル
T2218_.60.0097b25: 義ヲ釋也。付其上釋爲欲發起○地水火風
T2218_.60.0097b26: 也五大即大悲曼荼羅ノ能生ノ方便ナル義也。今ハ
T2218_.60.0097b27: 下ノ經文ニ所ノ説五字門ノ義ヲ發起スル五大ノ譬喩ト
T2218_.60.0097b28: 釋成。仍上下ノ意不同也。付其下文ノ五字義ト
T2218_.60.0097b29: 者何ノ文ナル耶ノ事。大師毘盧遮那經以五字ノ眞
T2218_.60.0097c01: 言爲宗釋故。當經ノ一一句句一一字字皆
T2218_.60.0097c02: 説五字門義也。別&MT06279;五字ノ眞言ヲ相連&MT06279;説事。
T2218_.60.0097c03: 下ノ品中見。仍難及委細ノ交合也
T2218_.60.0097c04: 阿字門爲地。縛字門爲水。囉字門爲火。訶
T2218_.60.0097c05: 字門爲風。佉字門爲空　以五字門一一
T2218_.60.0097c06: 配釋五大事高祖即身成佛義ニ爲。阿字諸法
T2218_.60.0097c07: 本不生義者。即是地大。縛字離言説者謂之ヲ
T2218_.60.0097c08: 水大。清淨無垢塵者是則羅字火大也。因業
T2218_.60.0097c09: 不可得者訶字門風大也。等虚空者欠字ノ字
T2218_.60.0097c10: 相即空大ト也釋。凡此五字五大ノ法門ハ爲一
T2218_.60.0097c11: 經ノ宗旨故帶甚深ノ意趣也。故ニ説五大ノ實
T2218_.60.0097c12: 義時約此五字門ノ義説我覺本不生○遠
T2218_.60.0097c13: 離於因縁。大師ハ引彼ノ經文。此ノ頌ハ文約義深。
T2218_.60.0097c14: 言浮心深。非ンハ面難説文所詮最極大祕法界
T2218_.60.0097c15: 體。萬法能生ノ本源。此ノ五字ノ體性也
T2218_.60.0097c16: 又如世間種子地水火風爲縁虚空不礙然
T2218_.60.0097c17: 後得生隨闕一縁終不増長　此ハ次上ノ五
T2218_.60.0097c18: 字五大。即爲一切智生ノ如來種子生育ノ因
T2218_.60.0097c19: 縁ト義ヲ釋。初譬説。後ニ法説。文相分明也。世
T2218_.60.0097c20: 門ノ種子ハ卉木聚林等ノ萬物ノ種子。地水火風ト
T2218_.60.0097c21: 虚空トヲ各別ニ擧事ハ。地水火風ハ有力ノ能作縁也。
T2218_.60.0097c22: 故一具ニ表之虚空ハ無力ノ能作縁故別ニ擧之
T2218_.60.0097c23: 也。此五大一縁闕減&MT06279;ハ諸物不増長事世間ノ
T2218_.60.0097c24: 現量分明也。隨而一處ノ御釋ニ祕藏
記云		落種子於
T2218_.60.0097c25: 地輪。則待水土縁始生芽○是故最上有
T2218_.60.0097c26: 虚空輪。所謂五字嚴身也文准彼可意得
T2218_.60.0097c27: 一切智性如來種子亦復如是。即用一切智
T2218_.60.0097c28: 門五義自爲衆縁。能至菩提常住妙果。所
T2218_.60.0097c29: 謂不可思議不生不滅之因縁也。已下法説
T2218_.60.0098a01: 也。約三句意得者。一切智性如來種子ハ菩
T2218_.60.0098a02: 提心爲因。一切智門五義則大悲爲根。能至
T2218_.60.0098a03: 菩提常住妙果ハ究竟一切智智ノ方便爲究竟
T2218_.60.0098a04: 也。三句共依一切智智ノ體性ナルニ釋因根究
T2218_.60.0098a05: 竟ノ三心ト也。誠ニ離心之外更無一法ノ道理分
T2218_.60.0098a06: 明也。付其以五大大悲爲根ト意得ル事。當卷ノ
T2218_.60.0098a07: 末ニ隨行者以無住ノ心所ノ修萬行。即由大
T2218_.60.0098a08: 悲ノ地界ニ所執持故。大悲ノ火界ニ所温育故。
T2218_.60.0098a09: 大悲ノ水界ニ所滋潤故。大悲ノ風界ニ所開發生
T2218_.60.0098a10: 故。大悲ノ虚空不障礙故。爾時無量ノ度門任
T2218_.60.0098a11: 運ニ開發スル&T069222;由如牙莖枝葉次第莊嚴。即是於
T2218_.60.0098a12: 一切ノ心法具足因縁ヲ之義文此意也
T2218_.60.0098a13: 金剛手觀知如來獨一法界加持之相。心所
T2218_.60.0098a14: 惟忖必知交説如是法門故。先喩其功
T2218_.60.0098a15: 徳發起大會生解之機。然後問佛。如是智
T2218_.60.0098a16: 慧以何爲因。云何爲根。云何爲究竟耶
T2218_.60.0098a17: 已下初釋因根究竟ノ三句ノ義相也。於中初
T2218_.60.0098a18: 結上來爲發問ノ起因。然後問佛○爲究竟
T2218_.60.0098a19: 耶表三問ノ體也。付其獨一法界加持之相
T2218_.60.0098a20: 者。獨一法界ハ中胎心王ノ毘盧遮那。指當經ノ
T2218_.60.0098a21: 教主本地身。加持之相指瑞相所現ノ受用等ノ
T2218_.60.0098a22: 三身也。上ノ衆成就ノ釋段ニ如來在此宮中爲
T2218_.60.0098a23: 獨處耶有眷屬乎文心王毘盧遮那獨一法界ノ
T2218_.60.0098a24: 體ナル事分明也。約法阿字不生ノ一心法界ノ體
T2218_.60.0098a25: 性ニ相當也△心所惟忖○如是法門者。即當
T2218_.60.0098a26: 三句ノ法門也。上ニ金剛手等亦復如是○乘
T2218_.60.0098a27: 此而生也文准彼可意得。如是法門即遍一
T2218_.60.0098a28: 切乘自心成佛ノ法門ニ可相當。所詮三句ノ法
T2218_.60.0098a29: 門モ即遍一切乘自心成佛ノ教故。言雖相替
T2218_.60.0098b01: 於義者同也△先喩其功徳者上ノ自云何如
T2218_.60.0098b02: 來應供正遍知至五大譬喩ノ説ノ終ノ爲諸天
T2218_.60.0098b03: 世人利樂文也△發起大會生解之機者不
T2218_.60.0098b04: 失法界曼荼羅所化ノ機會義相也△然後問
T2218_.60.0098b05: 佛如是智慧○文此正表三問也
T2218_.60.0098b06: 從此已後如來智印即定其心廣分別説
T2218_.60.0098b07: 已下被釋如來答説ノ縁起也△從此已後○
T2218_.60.0098b08: 廣分別説文付如來智印即定其心ノ釋一義
T2218_.60.0098b09: 云。如來智印ハ則所説ノ法門一切智智ノ實相
T2218_.60.0098b10: 印ノ法門。説此實相印令ヲ開覺所化ノ機根
T2218_.60.0098b11: 釋定ムトハ其心得義也。依此義者。當經一部ノ
T2218_.60.0098b12: 始終ニ通&MT06279;可有即定其心義云云一義云。當經
T2218_.60.0098b13: 會座ノ大衆見瑞相加持ノ境界皆生疑心也。
T2218_.60.0098b14: 由彼衆會ノ疑心。金手起三句ノ問。依彼問
T2218_.60.0098b15: 成如來答説也。此時初説善哉善哉執金剛
T2218_.60.0098b16: ○吾今説之先印定スルヲ集會ノ心釋即定其
T2218_.60.0098b17: 心。然後廣被分別廣説釋廣分別説取義
T2218_.60.0098b18: 也
T2218_.60.0098b19: 例如彌勒菩薩覩佛神通之瑞。即時憤憤悱
T2218_.60.0098b20: 悱。心有所疑。爲説是道場所得法。爲授菩
T2218_.60.0098b21: 提記。文殊發揮名體。指云妙法蓮華。然後
T2218_.60.0098b22: 如來印以實相乘機演説。令動執之徒。得
T2218_.60.0098b23: 離疑網　此表法華意被例明也△彌勒
T2218_.60.0098b24: 菩薩○菩提記文此ハ法華序品。彌勒ノ疑問ヲ説
T2218_.60.0098b25: 演斯光明佛座ノ道場ニ所ノ得妙法爲欲トヤ説
T2218_.60.0098b26: 此。爲當授起等。當彼意也△憤憤悱悱
T2218_.60.0098b27: 者。大師三教指歸ニ。欲披彼趣悱悱タリ口ノ裏。
T2218_.60.0098b28: 默而欲罷。憤憤タリ胸ノ中文此意也。此ハ論語ニ
T2218_.60.0098b29: 不憤不啓。不悱不發文此注。孔子與人
T2218_.60.0098c01: ニ">言必待其人ノ心ノ憤憤口ノ悱悱タルヲ。乃後啓發&MT06279;
T2218_.60.0098c02: 爲説之文是爲本據ト可心得也△爲説是
T2218_.60.0098c03: 道場○文付法華ノ佛坐道場所得妙法爲欲
T2218_.60.0098c04: 説此爲當授記ノ文法華義疏ニ佛坐道場所得
T2218_.60.0098c05: 妙法者謂一乘果也。爲當授記明一乘ノ因
T2218_.60.0098c06: 也。又佛坐道場明顯&T069222;ヲ一。爲當授記ハ爲破
T2218_.60.0098c07: 三文△文殊發揮○文此ハ法華序品説我見
T2218_.60.0098c08: 燈明佛ノ本光瑞ノ如此。以是知ヌ今ノ佛モ欲説
T2218_.60.0098c09: 法華經等ト文當此文意也△然後如來○文
T2218_.60.0098c10: 此ハ法華ノ方便品説諸法實相所謂諸法如是
T2218_.60.0098c11: 相如是性等。説十如實相ノ法門決集會ノ疑
T2218_.60.0098c12: 網等ノ義相也△動執之徒者彼二乘等小涅
T2218_.60.0098c13: 槃ヲ執究竟ト義也。然至法華方便品。聞諸
T2218_.60.0098c14: 佛智慧甚深無量其智慧門難解難入一切聲
T2218_.60.0098c15: 聞辟支佛所不能知ノ説。動前執生後念義
T2218_.60.0098c16: 也。依之釋動執也。付其彼ノ法華彌勒文殊
T2218_.60.0098c17: 教主ノ佛體三聖相望。顯疑問答説等ノ一經ノ
T2218_.60.0098c18: 縁起。當經ニハ金手ノ發問如來ノ答説二聖相望&MT06279;
T2218_.60.0098c19: 建立經始終也。今付例同意得合セハ。法華
T2218_.60.0098c20: 彌勒ヲ例當經ノ會座衆。以文殊例明金剛手。
T2218_.60.0098c21: 以應化ノ釋迦對明本地法身可意得歟。又
T2218_.60.0098c22: 法華三聖表一心三觀。當經ノ二聖顯因果本
T2218_.60.0098c23: 有ノ深意了簡スル事モ有之
T2218_.60.0098c24: 譬如春陽之始萠種甲坼。雷風鼓動時雨潤
T2218_.60.0098c25: 灑。得離莩殼。苗能出生　已下ハ譬説。文相
T2218_.60.0098c26: 分明也。就之此ニ譬説ノ文モ前ノ例證ノ顯法華ノ
T2218_.60.0098c27: 義譬説ト了簡スル事モ在之。但シ今ノ御釋ニ意不符
T2218_.60.0098c28: 順歟。所詮上ハ擧法華ヲ例明シ。今重擧譬説
T2218_.60.0098c29: 釋顯當經ノ縁起也。合譬意得者春陽雷風
T2218_.60.0099a01: 時雨潤灑ハ譬如來ノ説法萠種○莩殼ハ類決
T2218_.60.0099a02: 會座ノ大衆ノ疑網。苗能出生ハ智徳高顯深入
T2218_.60.0099a03: 悟義義相也
T2218_.60.0099a04: 若無機之人雖則遇際會。不能發起深益
T2218_.60.0099a05: 也　是因大會生解ノ得益ノ義被簡無機ノ人
T2218_.60.0099a06: 也。震旦ノ人師覺苑ハ演密鈔
第三		今ノ無機ノ人ヲ釋五
T2218_.60.0099a07: 千ノ上慢ト。此師ノ意。譬如春陽等ノ譬説已下猶
T2218_.60.0099a08: 釋スト法華意取義歟。但此モ約當經可見歟。
T2218_.60.0099a09: 涅槃經ニ無種性ノ人ハ無種性故雖復勤行精
T2218_.60.0099a10: 進終不能得無上菩提。譬如地中ニ宿&MT01302;無レハ
T2218_.60.0099a11: 根ノ種雖遇春陽雷雨作解終無勾萠甲坼
T2218_.60.0099a12: 之理文借彼經言被作此釋見。但彼經指
T2218_.60.0099a13: 闡提等ノ人説無種性人歟。約今經無機ノ人
T2218_.60.0099a14: 意得事異義見。一義云。於自性會非有
T2218_.60.0099a15: 無機ノ人等。總不堪祕密非機人假雖遇
T2218_.60.0099a16: 今經ノ説會不可得深益。被作容有ノ釋
T2218_.60.0099a17: 取義ヲ。一義云。於當經ノ説會隨自隨他ノ兩邊
T2218_.60.0099a18: 有之中於隨他ノ法界宮存因人等。故於彼
T2218_.60.0099a19: 因人中無機ノ人等ハ不發起深益取義。或又
T2218_.60.0099a20: 於自性會法界宮自元有因人。故彼因人
T2218_.60.0099a21: 中無機人無得益心得事有之。或一義云。
T2218_.60.0099a22: 凡於佛知見三界六趣皆自性會ノ迷悟凡聖
T2218_.60.0099a23: 不可出此法界宮。此ノ中ニ相應ノ機根ハ聽受
T2218_.60.0099a24: 如來ノ説法。有一生頓悟深益也。無機ノ人ハ雖
T2218_.60.0099a25: 遇際會。如聾如盲無甚深ノ得益義ト意得
T2218_.60.0099a26: 事有之。付其正所指無機ノ人。今ノ疏ノ第二ニ。
T2218_.60.0099a27: 若是未生種子無機之人雖種種ニ爲ニ説終
T2218_.60.0099a28: 不能信解也文准彼文未生順世ノ八心ヲモ
T2218_.60.0099a29: 指ト因果撥無ノ外道等可意得歟。但大綱
T2218_.60.0099b01: 不堪祕密頓悟ノ機人ヲ縱無總人トハ可意得
T2218_.60.0099b02: 覺タリ
T2218_.60.0099b03: 大日經疏第一本
T2218_.60.0099b04:
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