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大日經疏鈔 (No. 2218_ 宥快撰 ) in Vol. 60

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T2218_.60.0096a01: 。乃至火種無念意也
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: 就一切諸物 此付密意釋。法譬
T2218_.60.0096a05: 二段分明也。譬説中貴賤同用。照明正路。成
T2218_.60.0096a06: 就諸物三義見
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
T2218_.60.0096a09: 世間之火貴賤所同用意。一切智
T2218_.60.0096a10: 徳平等足凡聖十界事。金剛頂經
T2218_.60.0096a11: 淨法界本來不染&MT06279;無量雜染弊異生
T2218_.60.0096a12: 無明住地其性亦不減。預聖流證佛地
T2218_.60.0096a13: 性亦不増耳高祖聲字義平等三密
T2218_.60.0096a14: 法異常恒。五智四身具十界而無
T2218_.60.0096a15: 無始大夜之中諸行人見如實道
T2218_.60.0096a16: 此合照明正路得意也。意
T2218_.60.0096a17: 始無明迷倒衆生。開見如實菩提正道
T2218_.60.0096a18: 相也。下釋此菩薩淨菩提心門名初法明
T2218_.60.0096a19: 。法明者以本不生際○八萬四
T2218_.60.0096a20: 千寶聚門此意也
T2218_.60.0096a21: 次第成就一切佛法故以爲喩也 此合
T2218_.60.0096a22: 成就諸物得意
T2218_.60.0096a23: 大日經疏第一
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○ 五種譬喩内。上來至
T2218_.60.0096a29: 三火喩了簡畢。以下自第四風界
T2218_.60.0096b01: 不能發起深益也一段文付了簡
T2218_.60.0096b02: 一段文。初五種譬喩文。次金剛手以下
T2218_.60.0096b03: 金剛手發問釋。後從此以後如來答説
T2218_.60.0096b04: 釋。三節見。初中又初風水二大別釋。復次金
T2218_.60.0096b05: 剛手以下約密意五字門一處
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。如大風下作釋。經釋共法譬二段分
T2218_.60.0096b09: 明見
T2218_.60.0096b10: 如大風*○ 此釋譬説經文。就其經文
T2218_.60.0096b11: 譬共明斷惑一義。而ルヲニハ雲霧消除外明
T2218_.60.0096b12: 辰炳現蔚承勢惱○旋轉無礙五義。法説
T2218_.60.0096b13: 御釋ニモ除障蓋涅槃清涼善法増長摧
T2218_.60.0096b14: 壞無明無障無礙四義。所詮此開顯經密意
T2218_.60.0096b15: 含義相
T2218_.60.0096b16: 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: 風性遍無所依自在旋轉無能罣礙
T2218_.60.0096b20: 是正釋譬如風界除一切塵現文。烟雲塵
T2218_.60.0096b21: 瑜伽論等明十三種顯色四種也。
T2218_.60.0096b22: 除一切塵此中一種心得歟。若
T2218_.60.0096b23: 又烟雲等何スル大虚故説
T2218_.60.0096b24: 歟△大虚澄廓三辰炳現除一切塵
T2218_.60.0096b25: &MT06279;具釋開也。三辰日月星三辰常
T2218_.60.0096b26: 也△蔚承熱惱○以下釋風大各別。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: 涅槃清涼法性 已下釋法説
T2218_.60.0096c01: 。就其如來慧風亦復如是滌除遊塵釋
T2218_.60.0096c02: 。令證涅槃清涼法性等密意釋也△一
T2218_.60.0096c03: 切障蓋煩惱遊塵者。下煩惱障業障等
T2218_.60.0096c04: 蓋障煩惱一種心得也。唯識論ニハ
T2218_.60.0096c05: 惱障障涅槃所知障障ルト菩提見。今對滌除
T2218_.60.0096c06: 一切障蓋煩惱斷惑證理時令證涅槃清
T2218_.60.0096c07: 涼法性故彼此符合。隨而下摧壞無明
T2218_.60.0096c08: 大樹拔其根本。擧無明所知障歟。今障蓋
T2218_.60.0096c09: 煩惱無明大樹トハ。已各別之故。煩惱所
T2218_.60.0096c10: 二障分別意得一旦無相違也。爾者。蓋
T2218_.60.0096c11: 障即煩惱得意也。一義云。今一切障蓋
T2218_.60.0096c12: 煩惱廣可五蓋障云云此時下摧壞無明
T2218_.60.0096c13: 大樹等別擧難斷根本無明歟△令證涅槃
T2218_.60.0096c14: 清涼法性此合大虚澄廓○皆得清涼
T2218_.60.0096c15: 心得。就其大虚澄廓三辰炳現
T2218_.60.0096c16: 法説ニハ見。但涅槃清涼證理
T2218_.60.0096c17: 歟。若又滌除一切障蓋煩惱斷惑
T2218_.60.0096c18: 虚澄廓三辰炳現心得
T2218_.60.0096c19: 又復能令一切世出世間善法増長。摧壞無
T2218_.60.0096c20: 明大樹其根本。而此無障礙力都無
T2218_.60.0096c21: 。故以爲喩也。此合能使卉木○増長
T2218_.60.0096c22: 心得。故世出世分齊當經性相ナラ者。世
T2218_.60.0096c23: 世間三種住心。出世第四住心已上歟。
T2218_.60.0096c24: 初地淨菩提心爲出世間心意歟。爾者
T2218_.60.0096c25: 九種住心分齊可世間。隨宜可心得也△
T2218_.60.0096c26: 摧壞無用○此合亦能摧○物類
T2218_.60.0096c27: 也△而此無障礙○此可又如風性
T2218_.60.0096c28: ○無能罣礙也。大師吽字義釋訶字大力義。
T2218_.60.0096c29: 時訶字菩提心中具足一切如來十力等
T2218_.60.0097a01: 今與佉字合故離諸繋縛當段意一
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。此第五
T2218_.60.0097a05: 水大譬喩牒文作釋分明也。是又經文
T2218_.60.0097a06: 水大濕潤一徳スト法譬。開顯密
T2218_.60.0097a07: 疏家ニハ本性清潔無垢無濁等多義也」
T2218_.60.0097a08: 如水大從下多饒益 此釋經現文
T2218_.60.0097a09: 能潤草木而生華菓。又復本性清潔無
T2218_.60.0097a10: 濁。悉能滿足飢渇衆生。洗諸滓穢
T2218_.60.0097a11: 除熱惱。澄深難入不測量。於坑埳之
T2218_.60.0097a12: 性皆平等 已下經義&MT06279;含開釋。能潤
T2218_.60.0097a13: 草木○性皆平等九種徳用見。竝上具
T2218_.60.0097a14: 十種徳相。顯十表無盡道理也。一處御釋
T2218_.60.0097a15: 水大五智。當段一一譬説文相
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: 諸等持。生助道法大果實。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。諸有之思願盡息。獲清涼
T2218_.60.0097a21: 除塵勞。湛寂難思證平等性。故以爲
T2218_.60.0097a22: 喩也 已下合法也。法譬一一對明文相分
T2218_.60.0097a23: 明也△從眞法界○眞法界諸法
T2218_.60.0097a24: 本源。即阿字本不生理體也。此眞法界
T2218_.60.0097a25: &MT06279;世間生定散諸行。成就常樂
T2218_.60.0097a26: 益苦受衆生也△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: 法者三十七品常事也。釋論第八。本論常念
T2218_.60.0097a29: 修行諸波羅蜜修行一切助道品故。故六
T2218_.60.0097b01: 度十波羅蜜等萬行爲助道品タリ△大果
T2218_.60.0097b02: 所成果徳。果徳雖無量菩提涅
T2218_.60.0097b03: 二徳也○體無煩惱○。體無煩惱約
T2218_.60.0097b04: 本體清潔。能離諸惑約其徳用。一相非異
T2218_.60.0097b05: 他法義也。或此三義始本不二
T2218_.60.0097b06: 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
T2218_.60.0097b08: 彼可心得。今體無煩惱本有本覺自性
T2218_.60.0097b09: 義。能離諸惑始覺修顯對治滅義。此始
T2218_.60.0097b10: 本不二ナルヲ一相非異意也△諸有得
T2218_.60.0097b11: 之思願盡息此至究竟一切智智果徳
T2218_.60.0097b12: 因位立願滿足&MT06279;休息スル義分明也△獲清
T2218_.60.0097b13: 洗除塵勞此合洗諸滓穢○惱譬説
T2218_.60.0097b14: 意得。修定能斷諸經中見△湛寂難思證
T2218_.60.0097b15: 平等性此二句如次合上澄深難入不測
T2218_.60.0097b16: 量○性皆平等二種意也。今疏第二
T2218_.60.0097b17: 卷言湛寂者○不淺深小乘
T2218_.60.0097b18: 人空理小涅槃釋。今釋大槃涅
T2218_.60.0097b19: 槃甚深湛寂。仍言ナレ&MT01302;其意趣各別歟△證
T2218_.60.0097b20: 平等性者雖凡聖十界高下不同也如來一
T2218_.60.0097b21: 切智智彼此同如故釋證平等性
T2218_.60.0097b22: 復次金剛手説此五喩。即是發起下文五字
T2218_.60.0097b23: 也 上任經文次第別釋。復次解釋
T2218_.60.0097b24: 經密意五大譬喩即下正説五字發起スル
T2218_.60.0097b25: 釋也。付其上釋爲欲發起○地水火風
T2218_.60.0097b26: 五大即大悲曼荼羅能生方便ナル義也。今
T2218_.60.0097b27: 經文ニ所説五字門發起スル五大譬喩
T2218_.60.0097b28: 釋成。仍上下意不同也。付其下文五字義
T2218_.60.0097b29: 者何ナル事。大師毘盧遮那經以五字
T2218_.60.0097c01: 宗釋故。當經一一句句一一字字皆
T2218_.60.0097c02: 五字門義也。別&MT06279;五字眞言相連&MT06279;説事。
T2218_.60.0097c03: 品中見。仍難委細交合
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: 釋五大事高祖即身成佛義爲。阿字諸法
T2218_.60.0097c07: 本不生義者。即是地大。縛字離言説者謂
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
T2218_.60.0097c10: 相即空大也釋。凡此五字五大法門
T2218_.60.0097c11: 宗旨故帶甚深意趣也。故五大
T2218_.60.0097c12: 時約此五字門我覺本不生○遠
T2218_.60.0097c13: 離於因縁。大師經文。此文約義深。
T2218_.60.0097c14: 言浮心深。非ンハ面難所詮最極大祕法界
T2218_.60.0097c15: 體。萬法能生本源。此五字體性也
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 此次上
T2218_.60.0097c18: 字五大。即爲一切智生如來種子生育
T2218_.60.0097c19: 釋。初譬説。後法説。文相分明也。世
T2218_.60.0097c20: 種子卉木聚林等萬物種子。地水火風
T2218_.60.0097c21: 虚空トヲ各別擧事。地水火風有力能作縁也。
T2218_.60.0097c22: 故一具之虚空無力能作縁故別擧之
T2218_.60.0097c23: 也。此五大一縁闕減&MT06279;諸物不増長事世間
T2218_.60.0097c24: 現量分明也。隨而一處御釋祕藏
記云
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
T2218_.60.0098a02: 提心爲因。一切智門五義則大悲爲根。能至
T2218_.60.0098a03: 菩提常住妙果究竟一切智智方便爲究竟
T2218_.60.0098a04: 也。三句共依一切智智體性ナルニ釋因根究
T2218_.60.0098a05: 三心也。誠離心之外更無一法道理分
T2218_.60.0098a06: 明也。付其以五大大悲爲根意得事。當卷
T2218_.60.0098a07: 行者以無住修萬行。即由
T2218_.60.0098a08: 地界執持故。大悲火界温育故。
T2218_.60.0098a09: 大悲水界滋潤故。大悲風界開發
T2218_.60.0098a10: 故。大悲虚空不障礙故。爾時無量度門任
T2218_.60.0098a11: 開發スル&T069222;由如牙莖枝葉次第莊嚴。即是於
T2218_.60.0098a12: 一切心法足因縁之義此意也
T2218_.60.0098a13: 金剛手觀知如來獨一法界加持之相。心所
T2218_.60.0098a14: 惟忖必知是法門故。先喩其功
T2218_.60.0098a15: 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
T2218_.60.0098a17: 已下初釋因根究竟三句義相也。於中初
T2218_.60.0098a18: 上來發問起因。然後問佛○爲究竟
T2218_.60.0098a19: 耶表三問也。付其獨一法界加持之相
T2218_.60.0098a20: 者。獨一法界中胎心王毘盧遮那。指當經
T2218_.60.0098a21: 教主本地身。加持之相指瑞相所現受用等
T2218_.60.0098a22: 三身也。上衆成就釋段如來在此宮中爲
T2218_.60.0098a23: 獨處耶有眷屬乎心王毘盧遮那獨一法界
T2218_.60.0098a24: ナル事分明也。約法阿字不生一心法界
T2218_.60.0098a25: 相當也△心所惟忖○如是法門者。即當
T2218_.60.0098a26: 三句法門也。上金剛手等亦復如是○乘
T2218_.60.0098a27: 此而生也彼可意得。如是法門即遍一
T2218_.60.0098a28: 切乘自心成佛法門相當。所詮三句
T2218_.60.0098a29: 即遍一切乘自心成佛教故。言雖相替
T2218_.60.0098b01: 義者同也△先喩其功徳者上云何如
T2218_.60.0098b02: 來應供正遍知五大譬喩爲諸天
T2218_.60.0098b03: 世人利樂文也△發起大會生解之機者不
T2218_.60.0098b04: 法界曼荼羅所化機會義相也△然後問
T2218_.60.0098b05: 佛如是智慧○此正表三問
T2218_.60.0098b06: 此已後如來智印即定其心廣分別説
T2218_.60.0098b07: 已下被如來答説縁起也△從此已後○
T2218_.60.0098b08: 廣分別説如來智印即定其心一義
T2218_.60.0098b09: 云。如來智印則所説法門一切智智實相
T2218_.60.0098b10: 法門。説此實相印覺所化機根
T2218_.60.0098b11: ムトハ其心義也。依此義者。當經一部
T2218_.60.0098b12: 始終&MT06279;即定其心義云云一義云。當經
T2218_.60.0098b13: 會座大衆見瑞相加持境界皆生疑心也。
T2218_.60.0098b14: 彼衆會疑心。金手起三句。依彼問
T2218_.60.0098b15: 如來答説也。此時初説善哉善哉執金剛
T2218_.60.0098b16: ○吾今説之先印スルヲ集會即定其
T2218_.60.0098b17: 。然後廣被分別廣説廣分別説
T2218_.60.0098b18:
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。爲是道場所得法。爲
T2218_.60.0098b21: 提記。文殊發揮名體。指云妙法蓮華。然後
T2218_.60.0098b22: 如來印以實相機演説。令動執之徒。得
T2218_.60.0098b23: 疑網 此表法華意例明也△彌勒
T2218_.60.0098b24: 菩薩○菩提記法華序品。彌勒疑問
T2218_.60.0098b25: 斯光明佛座道場得妙法爲トヤ
T2218_.60.0098b26: 此。爲。當彼意也△憤憤悱悱
T2218_.60.0098b27: 者。大師三教指歸。欲彼趣タリ
T2218_.60.0098b28: 默而欲罷。憤タリ此意也。此論語
T2218_.60.0098b29: 憤不啓。不悱不此注。孔子與
T2218_.60.0098c01: ニ">言必待其人憤憤口悱悱タルヲ。乃後啓發&MT06279;
T2218_.60.0098c02: 爲説是爲本據心得也△爲説是
T2218_.60.0098c03: 道場○法華佛坐道場所得妙法爲欲
T2218_.60.0098c04: 説此爲當授記法華義疏佛坐道場所得
T2218_.60.0098c05: 妙法者謂一乘果也。爲當授記明一乘
T2218_.60.0098c06: 也。又佛坐道場明&T069222;一。爲當授記
T2218_.60.0098c07: △文殊發揮○法華序品説我見
T2218_.60.0098c08: 燈明佛本光瑞此。以是知
T2218_.60.0098c09: 法華經此文意也△然後如來○
T2218_.60.0098c10: 法華方便品説諸法實相所謂諸法如是
T2218_.60.0098c11: 相如是性等。説十如實相法門集會
T2218_.60.0098c12: 義相也△動執之徒者彼二乘等小涅
T2218_.60.0098c13: 究竟義也。然至法華方便品。聞
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。動前執後念
T2218_.60.0098c16: 也。依之釋動執也。付其彼法華彌勒文殊
T2218_.60.0098c17: 教主佛體三聖相望。顯疑問答説等一經
T2218_.60.0098c18: 縁起。當經ニハ金手發問如來答説二聖相望&MT06279;
T2218_.60.0098c19: 立經始終也。今付例同意得合セハ。法華
T2218_.60.0098c20: 彌勒當經會座衆。以文殊明金剛手
T2218_.60.0098c21: 應化釋迦明本地法身意得歟。又
T2218_.60.0098c22: 法華三聖表一心三觀。當經二聖顯因果本
T2218_.60.0098c23: 深意了簡スル
T2218_.60.0098c24: 譬如春陽之始萠種甲坼。雷風鼓動時雨潤
T2218_.60.0098c25: 灑。得莩殼。苗能出生 已下譬説。文相
T2218_.60.0098c26: 分明也。就之此譬説例證法華
T2218_.60.0098c27: 譬説了簡スル之。但御釋意不
T2218_.60.0098c28: 歟。所詮上法華例明。今重擧譬説
T2218_.60.0098c29: 顯當經縁起也。合譬意得者春陽雷風
T2218_.60.0099a01: 時雨潤灑如來説法萠種○莩殼
T2218_.60.0099a02: 會座大衆疑網。苗能出生智徳高顯深入
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 是因大會生解得益無機
T2218_.60.0099a06: 也。震旦人師覺苑演密鈔
第三
無機
T2218_.60.0099a07: 上慢。此師意。譬如春陽等譬説已下猶
T2218_.60.0099a08: スト法華意義歟。但此當經見歟。
T2218_.60.0099a09: 涅槃經無種性種性故雖復勤行精
T2218_.60.0099a10: 進終不無上菩提。譬如地中宿&MT01302;レハ
T2218_.60.0099a11: 春陽雷雨解終無勾萠甲坼
T2218_.60.0099a12: 之理彼經言此釋見。但彼經指
T2218_.60.0099a13: 闡提等無種性人歟。約今經無機
T2218_.60.0099a14: 意得事異義見。一義云。於自性會
T2218_.60.0099a15: 無機人等。總不祕密非機人
T2218_.60.0099a16: 今經説會深益。被容有
T2218_.60.0099a17: 。一義云。於當經説會隨自隨他兩邊
T2218_.60.0099a18: 之中於隨他法界宮因人等。故於
T2218_.60.0099a19: 因人中無機人等起深益義。或又
T2218_.60.0099a20: 自性會法界宮元有因人。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迷悟凡聖
T2218_.60.0099a23: 此法界宮。此相應機根
T2218_.60.0099a24: 如來説法。有一生頓悟深益也。無機
T2218_.60.0099a25: 際會。如聾如盲無甚深得益意得
T2218_.60.0099a26: 事有之。付其正所無機。今第二
T2218_.60.0099a27: 若是未種子無機之人雖種種
T2218_.60.0099a28: 信解彼文順世八心ヲモ
T2218_.60.0099a29: 因果撥無外道等意得歟。但大綱
T2218_.60.0099b01: 祕密頓悟縱無總人トハ意得
T2218_.60.0099b02: タリ
T2218_.60.0099b03: 大日經疏第一
T2218_.60.0099b04:
T2218_.60.0099b05:
T2218_.60.0099b06:
T2218_.60.0099b07:
T2218_.60.0099b08:
T2218_.60.0099b09:
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