大正蔵検索


punctuation    Hangul    Eng   

Citation style A:
Citation style B:
()
Citation style C:
()
Citation style D:
()
TextNo.
 Vol.
Page

  INBUDS
INBUDS(Bibliographic Database)
  Digital Dictionary of Buddhism
電子佛教辭典
パスワードがない場合は「guest」でログインしてください。
Users who do not have a password can log in with the userID "guest".

本文をドラッグして選択するとDDBの見出し語検索結果が表示されます。

Select a portion of the text by dragging your mouse to view all terms in the text contained in the DDB. ・

Password Access Policies

大日經疏鈔 (No. 2218_ 宥快撰 ) in Vol. 60

[First] [Prev+100] [Prev] 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 [Next] [Next+100] [Last] [行番号:有/無]   [返り点:無/有] [CITE]

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:
T2218_.60.0099b05:
T2218_.60.0099b06:
T2218_.60.0099b07:
T2218_.60.0099b08:
T2218_.60.0099b09:
T2218_.60.0099b10:
T2218_.60.0099b11:
T2218_.60.0099b12:
T2218_.60.0099b13:
T2218_.60.0099b14:
T2218_.60.0099b15:
T2218_.60.0099b16:
T2218_.60.0099b17:
T2218_.60.0099b18:
T2218_.60.0099b19:
T2218_.60.0099b20:
T2218_.60.0099b21:
T2218_.60.0099b22:
T2218_.60.0099b23:
T2218_.60.0099b24:
T2218_.60.0099b25:
T2218_.60.0099b26:
T2218_.60.0099b27:
T2218_.60.0099b28:
T2218_.60.0099b29:
T2218_.60.0099c01:
T2218_.60.0099c02:
T2218_.60.0099c03:
T2218_.60.0099c04:
T2218_.60.0099c05:
T2218_.60.0099c06:
T2218_.60.0099c07:
T2218_.60.0099c08:
T2218_.60.0099c09:
T2218_.60.0099c10:
T2218_.60.0099c11:
T2218_.60.0099c12:
T2218_.60.0099c13:
T2218_.60.0099c14:
T2218_.60.0099c15:
T2218_.60.0099c16:
T2218_.60.0099c17:
T2218_.60.0099c18:
T2218_.60.0099c19:
T2218_.60.0099c20:
T2218_.60.0099c21:
T2218_.60.0099c22:
T2218_.60.0099c23:
T2218_.60.0099c24:
T2218_.60.0099c25:
T2218_.60.0099c26:
T2218_.60.0099c27:
T2218_.60.0099c28:
T2218_.60.0099c29:
T2218_.60.0100a01:
T2218_.60.0100a02: 大日經疏第一末鈔卷第二十一
T2218_.60.0100a03: 　　　　　　　　　　上半初日
T2218_.60.0100a04:
T2218_.60.0100a05: 毘盧遮那佛即告　上ハ金剛手如來ノ内證外
T2218_.60.0100a06: 用ノ二智領解。如是智慧以何爲因云何爲根
T2218_.60.0100a07: 云何爲究竟ト發起三句&MT06279;問。上來彼發問ノ釋
T2218_.60.0100a08: 畢。以下正釋三句ノ答説ノ經文。從初至用心
T2218_.60.0100a09: 聽法有二十功徳當廣説之付一段ノ文可
T2218_.60.0100a10: 有交合。此一段文。初牒文。後作釋。作釋ノ中
T2218_.60.0100a11: 初ニ善哉善哉ノ釋。次善哉金剛手汝問吾如是
T2218_.60.0100a12: 義ノ釋。後汝當○説之ノ釋。三節分明也
T2218_.60.0100a13: 毘盧遮那佛即告持金剛祕密主言。善哉善
T2218_.60.0100a14: 哉執金剛。善哉金剛手。汝問吾如是義。汝
T2218_.60.0100a15: 當諦聽極善作意。吾今説之。乃至諸法無
T2218_.60.0100a16: 相。謂虚空相者　是牒文分明也。付三句ノ
T2218_.60.0100a17: 答説ノ經文毘盧遮那即告持金剛至方便爲
T2218_.60.0100a18: 究竟三句ノ總答也。祕密主云何菩提ヨリ至謂
T2218_.60.0100a19: 虚空相ニ菩提心ノ正證。爾時金剛手復白佛言
T2218_.60.0100a20: 已下ハ通妨問答也。此條文ハ至マテヲ菩提心爲因ノ
T2218_.60.0100a21: 正説ノ終ニ牒スル也。經ノ全文ニハ如是説已毘盧遮那
T2218_.60.0100a22: 佛告○文然ヲ今ハ被除四字也。毘盧遮那者
T2218_.60.0100a23: 當經ノ教主。即題ニ毘盧遮那ト表。教主成就ノ句ニハ
T2218_.60.0100a24: 説薄伽梵。疏ニハ即毘盧遮那本地法身文當
T2218_.60.0100a25: 此等也△持金剛祕密主文當經ノ對告衆則
T2218_.60.0100a26: 金剛薩埵也。持金剛ハ總&MT06279;諸金剛ノ通名。祕密
T2218_.60.0100a27: 主ハ金剛手ノ別名也。此祕密主ノ言ニ付テ或心密
T2218_.60.0100a28: 主故曰祕密主釋。或汝於三密ノ人ノ中最爲
T2218_.60.0100a29: 上首文付此兩邊學者ノ了簡不同也。一義
T2218_.60.0100b01: 云。釋心密之主事ハ以三密配當三部時。
T2218_.60.0100b02: 金剛部ハ心密也。此尊金剛部故云爾。然通
T2218_.60.0100b03: 三密被釋祕密ノ義事ハ金剛部ノ中ニ三密在
T2218_.60.0100b04: 之故非相違云云二云。祕密主ノ得名ハ自元
T2218_.60.0100b05: 通三密也。然三密ノ中ニ心密勝タルカ故云爾也。
T2218_.60.0100b06: 三ニ云。自元三密平等ノ宗故。擧レハ心密三密
T2218_.60.0100b07: 悉具足ス。故隨處或釋心密之主。或約&MT06279;モ三
T2218_.60.0100b08: 密被釋也。或一義云。以有相無相ノ二門取
T2218_.60.0100b09: 義。約レハ有相義三密各別ナル故具ニ雙ヘ擧テ釋三
T2218_.60.0100b10: 祕密ノ義。約無相ノ義門。擧レハ一具二故心密
T2218_.60.0100b11: 之主ト釋。是即相無相甚深ノ釋義也。例如釋
T2218_.60.0100b12: 摩訶衍論ニ明スニ三大生滅門ノ中明雙立ノ三
T2218_.60.0100b13: 大。眞如門中明無雙立ノ三大也△善哉善哉
T2218_.60.0100b14: ○如是義文歎金剛手ノ發問云也。付其善
T2218_.60.0100b15: 哉善哉等ノ重言ハ下ニ釋其由。所詮歎徳ノ至極
T2218_.60.0100b16: 也。金剛頂經ノ五種ノ善哉。今ノ三種ノ善哉。可
T2218_.60.0100b17: 有交合事。汝當諦聽以下ノ經文ハ下ノ御釋分
T2218_.60.0100b18: 明也
T2218_.60.0100b19: 以執金剛手祕密主豫測如來加持深意又
T2218_.60.0100b20: 能發起時衆作生解因縁　已下作釋也。
T2218_.60.0100b21: 釋ノ中初至重言善哉善哉。經ノ初ノ釋二種善
T2218_.60.0100b22: 哉言△豫測如來加持深意○文上ニ測テ現玉フ
T2218_.60.0100b23: 大日如來三無盡莊嚴ノ加持ノ境界深意ヲ
T2218_.60.0100b24: 説ントスト遍一切乘自身成佛ノ教領解スル義也。上ノ
T2218_.60.0100b25: 御釋ニ如文殊師利都見○此乘而生也文又
T2218_.60.0100b26: 云。以覩如來無盡身口意○得此一切智智
T2218_.60.0100b27: 也文所詮深意ト所指。依上御釋ノ意見牒末ヲ
T2218_.60.0100b28: 喩宗本ヲ義。即遍一切乘自身成佛教ヲ説ント測
T2218_.60.0100b29: 量スル義也。又上被釋金剛手發問ノ意時。此
T2218_.60.0100c01: 中ノ問。意○四重法界圓壇文又大師。平等
T2218_.60.0100c02: 三密ハ住佛日而常轉。祕密加持ハ應器水而
T2218_.60.0100c03: 不絶。法性ノ身塔奇哉皇哉文依此等ノ意大
T2218_.60.0100c04: 日如來加持ノ相ニ於テ有甚深ノ意趣見。指此
T2218_.60.0100c05: 等ヲ如來加持深意ト有御釋也△又能發起
T2218_.60.0100c06: ○因縁文是金剛手領解如來加持ノ相。竝擧
T2218_.60.0100c07: 五種ノ譬喩顯大悲胎藏四重圓壇及一切智
T2218_.60.0100c08: 門ノ功徳作大慧生解ノ因縁義也。上金剛手
T2218_.60.0100c09: 觀智如來○廣分別説文此意也
T2218_.60.0100c10: 仰測聖心不失機會。故重言善哉善哉
T2218_.60.0100c11: 仰測聖心ハ結シ測ル如來加持深意義。不失機
T2218_.60.0100c12: 會ハ結又能發起○因縁ヲ也。聖心ハ指大日大
T2218_.60.0100c13: 聖ノ深意。金剛般若開題云。○聖者梵ニハ曰
T2218_.60.0100c14: 阿哩也ト。若質旦ニハ翻ス無惡。斷シ一切惡因盡
T2218_.60.0100c15: 一切惡果洗蕩一切習氣文或一義云正智院
T2218_.60.0100c16: 測ルハ如來加持深意實智△發起時衆等ハ權
T2218_.60.0100c17: 智。彼發問權實不二ノ智ト取リ。又實智ハ法無礙。
T2218_.60.0100c18: 權智ハ義無礙。發問ハ辭無礙等ト分別スル事アル也△
T2218_.60.0100c19: 重言善哉善哉文意ハ善哉善哉ノ重言ハ如前。
T2218_.60.0100c20: 自證化他。本地瑞相。權實二智等ノ表&MT06279;深意。
T2218_.60.0100c21: 重テ善哉善哉ト云義也
T2218_.60.0100c22: 我觀一切天人沙門婆羅門乃至淺行諸菩
T2218_.60.0100c23: 薩。無能於世尊前發如是問者。所以者
T2218_.60.0100c24: 何。以此三句義中悉攝一切佛法祕密神力
T2218_.60.0100c25: 甚深之事故。復歎言。善哉金剛手。汝能問
T2218_.60.0100c26: 吾如是義也。是ハ善哉金剛手汝問吾如是
T2218_.60.0100c27: 義ノ經文ヲ釋。於中初ニハ一曼荼羅ノ聖衆ノ中ニ金
T2218_.60.0100c28: 剛手一人ノ外ハ對揚&MT06279;如來ニ無發問者義ヲ釋シ。
T2218_.60.0100c29: 所以者何已下其述因由復歎言ノ下ハ合シ經
T2218_.60.0101a01: 文。以如來善哉已下ハ明如來加持ノ得益ヲ。我ハ
T2218_.60.0101a02: 者心王大日ノ大我。今經ニ我一切本初號名世
T2218_.60.0101a03: 所依説法無等比本寂無有上文大師即身義
T2218_.60.0101a04: 有引證。我者大日尊自稱○本祖文△我觀
T2218_.60.0101a05: 一切天人○文以佛眼觀一切義ヲ明。疏末
T2218_.60.0101a06: 卷第六曰。復次執金剛。手默然而住スル者。欲
T2218_.60.0101a07: 表如來照機義ヲ故如キハ常教ニ所傳ル云佛ケ
T2218_.60.0101a08: 於晝夜三時觀可化ス衆生ヲ而度脱スト之。
T2218_.60.0101a09: 此ハ隨聲聞ノ心量ニ。自ラ作如是説ヲ耳。若シ佛
T2218_.60.0101a10: 眼ヲモテ觀ノ而後見。不レハ觀則無ク所見。觀時則智
T2218_.60.0101a11: 慧生シ。不觀則智慧不生。是則生滅明暗之
T2218_.60.0101a12: 境。不得名爲ル&T069222;ヲ平等大慧ト也。以如來ノ無相
T2218_.60.0101a13: 無分別ノ慧ハ法爾無礙常照法界ノ根縁如シ大
T2218_.60.0101a14: 海ノ潮ノ終ニ不ルカ過限。是故金剛手適有可傳
T2218_.60.0101a15: 之機如來即爲メニ演説。不待問而後答スルニ也
T2218_.60.0101a16: 文付其今一切天人沙門婆羅門乃至淺行諸
T2218_.60.0101a17: 菩薩者指當經會座衆歟。若又總不望當
T2218_.60.0101a18: 經ノ會座ニ法界ノ衆生ヲ指歟ノ事。若會座ニ不望
T2218_.60.0101a19: 人ヲ指ト得ヘハ意。以佛眼觀法界ヲ天人沙門等ノ
T2218_.60.0101a20: 淺行ノ菩薩ハ自在性會場ニ不望不見法身ノ色
T2218_.60.0101a21: 相。故發問事無之可得意。但此義ノ時ハ自性
T2218_.60.0101a22: 會ノ衆ハ悉可有發問義歟。末卷ニ金剛手一人ノ
T2218_.60.0101a23: 發問ハ十佛刹微塵數ノ大衆ノ發問ナル義見タリ。一義
T2218_.60.0101a24: 云。今天人沙門婆羅門等ト者指當經會座ノ
T2218_.60.0101a25: 衆取義。四重圓檀十界輪圓ノ曼陀羅ナル故雜
T2218_.60.0101a26: 類身悉可有之。付之當經會座ニ連ル處ノ天人
T2218_.60.0101a27: 沙門婆羅門等ハ實ニ未悟實行ノ因人歟。又從果
T2218_.60.0101a28: 向因ノ人歟ノ事。有尋所也。一義云。自性會ハ唯
T2218_.60.0101a29: 佛與佛ノ境界ニ&MT06279;因人絶スルカ望故ニ有從果向因ノ
T2218_.60.0101b01: 人ノミ。始行初心ノ凡夫不可有之取義。處處ノ
T2218_.60.0101b02: 文爾見リ。但當段ノ淺行諸菩薩ノ御釋ハ久已通
T2218_.60.0101b03: 達ノ人ノ於上。淺深無淺興互有淺深ノ有邊邊
T2218_.60.0101b04: 故且ク淺深ノ釋ヲ被作也。一義云。於自性會可
T2218_.60.0101b05: 有實行ノ因人。凡於機根ニ有重重。故雖云ト
T2218_.60.0101b06: 始行初心ノ凡夫也ト相應スル内證ニ機根ハ直ニ望ミ
T2218_.60.0101b07: 自性ノ境界聽受セン法身ノ眞説事有之。故ニ
T2218_.60.0101b08: 無相違。當段ノ御釋モ天人沙門婆羅門乃至
T2218_.60.0101b09: 有淺行ノ因人見。處處ノ釋文又爾也。付其天
T2218_.60.0101b10: 人ハ常ノ事也。沙門ハ出家ノ通號。婆羅門ハ俗名也。
T2218_.60.0101b11: 智論第十云。智慧人有二分。沙門ト婆羅門ナリ。
T2218_.60.0101b12: 出家ヲ名沙門ト在家ヲ名婆羅門○婆羅門ハ
T2218_.60.0101b13: 多ク學智慧求福ヲ。出家ノ人一切求道ヲ。是故
T2218_.60.0101b14: 但シ説沙門婆羅門文華嚴ノ音義ニハ釋婆羅門。
T2218_.60.0101b15: 此ニハ云捨惡法。又云上行也文乃至ノ言ハ餘類ヲ
T2218_.60.0101b16: 可得意也△淺行諸菩薩文淺深ノ對辨重重
T2218_.60.0101b17: 可有之。若ハ五十位相望セハ地前爲淺行地
T2218_.60.0101b18: 上ヲ爲深行可得意。或又望メテ佛果因位ノ菩
T2218_.60.0101b19: 薩ヲ總爲淺行得意事在之。付三重曼荼
T2218_.60.0101b20: 羅ニ分別セハ。是又可有重重。第二重ノ菩薩ヲ望
T2218_.60.0101b21: 第一重爲淺行ト。第三重ヲ望第二重爲淺
T2218_.60.0101b22: 行等ノ義重重可有之也△無能○問者文是
T2218_.60.0101b23: 對如來發起甚深問事限金剛手一人義
T2218_.60.0101b24: 分明也。涅槃經二十二云。爾時世尊告光明
T2218_.60.0101b25: 遍照高貴徳王菩薩摩訶薩言。善哉善哉善
T2218_.60.0101b26: 男子。爲欲利益無量衆生令得安樂憐
T2218_.60.0101b27: 愍ン慈念セント諸ノ世間故。爲欲増長發ス菩提
T2218_.60.0101b28: 心諸菩薩故作如是問○我都テ不見一切
T2218_.60.0101b29: 世間ノ若人若ハ天沙門婆羅門若ハ魔若ハ梵ノ在ルヲ
T2218_.60.0101c01: 能諮問ンタテマツル&T069222;如來ニ是ノ義ヲ。今當誠心ヲモテ諦聽諦
T2218_.60.0101c02: 聽。吾當爲汝分別演説文顯密雖事異ナリト。
T2218_.60.0101c03: 非&MT06279;ハ深位ノ大士ニ對&MT06279;如來ニ發問ヲ事無之義。
T2218_.60.0101c04: 大都其義同也。付之守護經。金剛法自在
T2218_.60.0101c05: 王菩薩而白佛言。彼一切智諸佛境界三昧。
T2218_.60.0101c06: 以何法而爲其因。復以何法而爲根本。云何
T2218_.60.0101c07: 修行云何究竟文是法自在王菩薩對如來ニ
T2218_.60.0101c08: 發起スト三句問ヲ見。當經ニハ住無戲論執金剛三
T2218_.60.0101c09: 世無障礙智戒ノ法門ヲ問スト見。然ヲ今無能於世
T2218_.60.0101c10: 尊前發如是問者ト有御釋事。一往難得意。
T2218_.60.0101c11: 但守護經ノ説ハ且ク他受用身ノ佛ニ對發問。故今
T2218_.60.0101c12: 自性法身大毘盧遮那如來ニ對揚スルトハ淺深不
T2218_.60.0101c13: 同也。於三句ノ法門可有重重淺深故不成
T2218_.60.0101c14: 難ト也。所詮今意ハ於當經ノ會座對自性法
T2218_.60.0101c15: 身付發問作ルル釋ヲ也。又住無戲論執金剛ハ
T2218_.60.0101c16: 付戒ノ一種金剛手請問ノ上ニ雖作ト重請一
T2218_.60.0101c17: 經悉不出金剛手ノ問也。其上今ハ一切佛法
T2218_.60.0101c18: 攝スル祕密神力甚深ノ事ヲ付三句ノ法門釋歎スル
T2218_.60.0101c19: 發問ノ義故非相違。一曼荼羅ノ聖衆ノ中金剛
T2218_.60.0101c20: 手獨リ問ヲ發起スル其因由ノ事。横竪重重ノ深意アル
T2218_.60.0101c21: 事可有交合。△所以者何○文是ハ淺行菩薩
T2218_.60.0101c22: 等。世尊ノ前ニ於不ル發問由ヲ釋ハ。誠ニ此三句ノ
T2218_.60.0101c23: 法門ハ約スレハ行者ニ向上入證ノ次第。約佛從本
T2218_.60.0101c24: 垂迹ノ妙用。論レハ其體性ヲ非因非果ノ法體也。
T2218_.60.0101c25: 於之ニ三部三密三諦三點等ノ無邊ノ義理。并ニ
T2218_.60.0101c26: 大小權實内外ノ諸教ヲ悉ク三句ノ法門ニ該攝スル故
T2218_.60.0101c27: 此三句中○文一。此三句攝一切ヲ事。吽字
T2218_.60.0101c28: 義云。大日經及金剛頂經ニ所明皆不過此ノ
T2218_.60.0101c29: 菩提爲因大悲爲根方便爲究竟之三句。若
T2218_.60.0102a01: 攝廣就略攝末歸本則一切教義不過此
T2218_.60.0102a02: 三句。束ネテ此三句以テ爲一吽字ト。廣レ&MT01302;而不亂。
T2218_.60.0102a03: 略レ&MT01302;而不漏。此則如來不思議ノ力法然加持
T2218_.60.0102a04: 之所爲也。雖千經萬論亦不出此三句一
T2218_.60.0102a05: 字文一切佛法ハ能詮教法。祕密神力等ハ所詮ノ
T2218_.60.0102a06: 義理也。法華第七如來一切所有之法。如來ノ
T2218_.60.0102a07: 一切ノ自在ノ神力。如來ノ一切ノ祕要之藏。如來ノ
T2218_.60.0102a08: 一切ノ甚深之事。皆於テ此ノ經ニ宣示シ顯説スト文今モ
T2218_.60.0102a09: 借テ彼經言ヲ作釋也。付其初一切ノ言ハ被ラシメテ
T2218_.60.0102a10: 祕密神力甚深等ニ可得意也。天台ノ文句ノ第
T2218_.60.0102a11: 十二。釋彼法華文ヲ云。一切法ト者一切皆ナ
T2218_.60.0102a12: 佛法也。此結ス一切皆妙ノ名ナル&T069222;ヲ也。一切力者
T2218_.60.0102a13: 通達無礙ニ&MT06279;具八自在。此結妙用ヲ也。一切祕
T2218_.60.0102a14: 藏ト者遍一切處皆是實相ナリ。此結妙體也。
T2218_.60.0102a15: 一切深事ト者因果ハ是深事。此結妙宗也文
T2218_.60.0102a16: 准彼今モ名體宗用ト可分別歟。或一義云。一
T2218_.60.0102a17: 切佛法ハ蓮華部。祕密神力ハ金剛部。甚深之
T2218_.60.0102a18: 事ハ取佛部。理智不二ノ三部三點ト取事在之
T2218_.60.0102a19: △故復歎言○文是ハ釋ヲ合經文
T2218_.60.0102a20: 以如來善哉言音所加持故爾時金剛手無
T2218_.60.0102a21: 量功徳倍増　是ハ上ノ三種ノ善哉ノ總結也。意ハ。
T2218_.60.0102a22: 依如來ノ稱歎ノ加持。金剛手ノ衆徳倍増スル義也。
T2218_.60.0102a23: 付其金剛手ハ久已通達ノ人也。然ヲ今初テ功徳
T2218_.60.0102a24: 倍増ノ義ヲ釋ル意ハ如何。付之一義云。久已通
T2218_.60.0102a25: 達ノ人現未悟ノ相ヲ示功徳倍増ノ義也。一義
T2218_.60.0102a26: 云。一經ノ於前後金剛薩埵ハ因徳。如來ハ果
T2218_.60.0102a27: 徳ト見タル事モ在之。又金剛手ト如來ト體同ト見タル事モ
T2218_.60.0102a28: 在之。此外互爲主伴ノ深義モ在之。如此義ハ
T2218_.60.0102a29: 或示因果法爾ノ相ヲ。或顯因果同體ノ義ヲ。或
T2218_.60.0102b01: 因ヲ爲本ト果ヲ爲末ト等。含重重ノ深意也。委細
T2218_.60.0102b02: 可尋也
T2218_.60.0102b03: 復明於所受法終無漏失。次即誡言。汝當
T2218_.60.0102b04: 諦聽極善作意。吾今説之。　已下ハ釋經ノ汝
T2218_.60.0102b05: 當諦聽○吾今説之文。於中。初正釋。次ニ亦
T2218_.60.0102b06: 爲ノ下ハ又釋。故釋論云ノ下ハ引證也。正釋ノ中初
T2218_.60.0102b07: 釋。次合經文ヲ。正釋ノ意ハ金剛手ノ億持不忘ヲ
T2218_.60.0102b08: 進メテ。汝當諦聽等ト説ト云意也。付其一經ノ始終ハ
T2218_.60.0102b09: 被説汝當諦聽極善作意等。殊演説祕密ノ
T2218_.60.0102b10: 法門時。勸誡スル問者言也。疏末卷十五云。佛
T2218_.60.0102b11: 子善聽ト者。准梵本正語。當具サニ慇懃諦聽ト云。
T2218_.60.0102b12: 何ヲ以テカ上來諸問ニハ不言善聽ト至此方サニ説
T2218_.60.0102b13: 耶。然餘法ハ若不善聽致ス&MT01302;有ル&T069222;ヲ妄失其過カ
T2218_.60.0102b14: 猶少○戒之也文又疏四初云善聽法之極
T2218_.60.0102b15: 者。以諸法實相義甚深ニ&MT06279;難見。是故誡令善
T2218_.60.0102b16: 聽也文當段文三句ノ法門ハ一經一部ノ肝要。祕
T2218_.60.0102b17: 密ノ奧旨故。殊更被置極善作意ノ誡ノ句ヲ也。
T2218_.60.0102b18: 一義。釋ノ文今ノ疏ニ異也。彼此ノ同異可有交
T2218_.60.0102b19: 合也
T2218_.60.0102b20: 亦爲未來第子明此囑耳　是明未來得
T2218_.60.0102b21: 益也。付之一義云。金剛手憶持不忘ヲ爲未
T2218_.60.0102b22: 來弟子ノ説クハ之云意也。此時囑ヘトハ云即金剛
T2218_.60.0102b23: 手ニ付屬スル言也。一義云。正釋ハ直ニ勸會座ノ對
T2218_.60.0102b24: 告衆金剛手ノ憶持不忘ヲ。又釋ハ直爲未來衆
T2218_.60.0102b25: 生作此囑也。付其未來者。凡自性會ハ常恒
T2218_.60.0102b26: 説無カ三世不同故。今マ未來者。自性會未來
T2218_.60.0102b27: 入人指也。非過現未來ノ相望。一義云。傳法
T2218_.60.0102b28: 聖者ノ流傳ニ約&MT06279;云未來也。一義云。於自性
T2218_.60.0102b29: 會可有三世相云云
T2218_.60.0102c01: 深心受法之儀式也　是總結上意。深心者
T2218_.60.0102c02: 信ノ行相也。唯識論第七云云何爲信。於實ト
T2218_.60.0102c03: 徳ト能ト深忍シ樂欲。心淨セシメルヲ爲性。對治不信
T2218_.60.0102c04: 樂善爲業文
T2218_.60.0102c05: 故釋論云　是深信受法ノ證據ニ引證智論第
T2218_.60.0102c06: 一ノ文。此論文初二句准明。若無是相等ハ反
T2218_.60.0102c07: 顯。如説偈云等ハ經ノ偈ヲ引也
T2218_.60.0102c08: 若人心善直信是人可聽法。若無是相則
T2218_.60.0102c09: 不能解如説偈云　是佛法大海信爲能
T2218_.60.0102c10: 入ノ意也。心善ト者。信ハ善ノ心所故云爾也。直
T2218_.60.0102c11: 信ハ信ノ行相也
T2218_.60.0102c12: 聽者端身如渇飮一心入於語義中　是
T2218_.60.0102c13: 明聽者ノ相ヲ。一心入於語義中語ハ能詮也。義ハ
T2218_.60.0102c14: 所詮可分別也
T2218_.60.0102c15: 踊躍聞法心悲喜。如是之人應爲説　天
T2218_.60.0102c16: 台ノ釋。大師解釋。今疏釋。可有交合事
T2218_.60.0102c17: 及無盡意經用心聽法有二十功徳。當廣
T2218_.60.0102c18: 説之　是ハ用心聽法ノ功徳ヲ經文ニ讓也。付其
T2218_.60.0102c19: 貞元録所載無盡意經ニハ二十ノ功徳説相不
T2218_.60.0102c20: 見。然者三藏於西天此經梵本ヲ有披覽。彼
T2218_.60.0102c21: 被讓歟。演密第三無盡意經未見其文ト判&MT06279;
T2218_.60.0102c22: 引智論ノ文具擧二十功徳。又今疏末卷十六
T2218_.60.0102c23: 如大本ノ中有二十種ノ勸メテ令聽法之相。佛
T2218_.60.0102c24: 爲執金剛ヲモテ除一切ノ塵垢及修行眞言行
T2218_.60.0102c25: 諸菩薩等ノ法要未具不ルカ得疾ク成無上菩
T2218_.60.0102c26: 提。今復次説キ玉フ滿足&MT06279;乃至如是二十種ノ因縁
T2218_.60.0102c27: 當廣説文依此等御釋要心聽法二十功徳。
T2218_.60.0102c28: 當經十萬頌ノ大本中説見。義釋ニハ於一心法具
T2218_.60.0102c29: 足因縁文今疏ニハ一切心法具足因縁之義文
T2218_.60.0103a01: 大日經疏第一末
T2218_.60.0103a02:
T2218_.60.0103a03:
T2218_.60.0103a04: 大日經疏第一末鈔卷第二十二
T2218_.60.0103a05: 　　　　　　　　　　　上半二日
T2218_.60.0103a06: 經云。佛告金剛手○　三句經文ノ御釋ノ内。
T2218_.60.0103a07: 上來至當廣説之擧。已下三句ノ正答ノ經文ノ
T2218_.60.0103a08: 御釋ノ内。初至即醍醐之妙果三密之源也。
T2218_.60.0103a09: 付一段文可有交合。此一段文。初牒經。次
T2218_.60.0103a10: 作釋。作釋ノ中。初總釋。後別釋。別經中。三句
T2218_.60.0103a11: 各別ノ釋段ノ分明ニ相分ルル也
T2218_.60.0103a12: 經云。佛告金剛手。菩提心爲因大悲爲根
T2218_.60.0103a13: 方便爲究竟者　是初ニ經文ヲ被牒也。凡此
T2218_.60.0103a14: 三句ノ法門ハ行者從凡入聖ノ次第。諸佛從本垂
T2218_.60.0103a15: 跡ノ縁起也。然ル間別&MT06279;ハ密藏ノ肝要。總&MT06279;ハ諸經ノ精
T2218_.60.0103a16: 要ト見。先當經ノ大宗ナル事。正宗分初ニ金剛手領
T2218_.60.0103a17: 解如來ノ内證外用甚深ノ智徳如是智慧以何
T2218_.60.0103a18: 爲因ト○問。如來答之ヲ。菩提心爲因。大悲
T2218_.60.0103a19: 爲根。方便爲究竟文　此意廣演三句ノ不同。
T2218_.60.0103a20: 因テ彼ニ被發起九句ノ問也。一部ノ經ハ彼九句ノ
T2218_.60.0103a21: 問ヲ被答説故。一部經悉三句法門ヲ爲大宗
T2218_.60.0103a22: 事分明也。隨テ住心品ノ大意ヲ釋。此品統論○
T2218_.60.0103a23: 故曰入眞言門住心品文三句五點ハ開合ノ不
T2218_.60.0103a24: 同故。其義可一致。次上ニハ以此三句義中○
T2218_.60.0103a25: 甚深之事文下ニハ佛已開示淨菩提心○知識
T2218_.60.0103a26: 其心文又金剛頂經ニモ以此三句法門爲宗
T2218_.60.0103a27: 要也。彼經云。理趣釋如上所釋八大菩薩
T2218_.60.0103a28: 攝三種法。所謂菩提心ト大悲ト方便ト是也。如
T2218_.60.0103a29: 上所釋諸菩薩包括ス一切佛法眞言門及ヒ一
T2218_.60.0103b01: 切ノ顯ノ大乘ヲ文又大師吽字義云。遮那經金剛
T2218_.60.0103b02: 頂經等説。菩薩人菩提心爲因大悲爲根方
T2218_.60.0103b03: 便爲究竟文但兩部分別ノ時ハ金剛頂經ニハ説
T2218_.60.0103b04: 五相顯自心轉變ノ次第。今經ニハ以三句ヲ淨心
T2218_.60.0103b05: 縁起ノ初後ヲ被明也。是自金界ハ五智通達義ヲ
T2218_.60.0103b06: 爲シ宗旨ト。胎藏界ハ三部法門爲性相不同也。
T2218_.60.0103b07: 理實ニハ互何法門ヲモ可輪圓周備也。付其正ク
T2218_.60.0103b08: 經ニハ佛言菩提心爲因○文今以義如是被牒
T2218_.60.0103b09: 也。若又被擧未會ノ經文歟△菩提心爲因
T2218_.60.0103b10: ○文大方自宗ノ意三句中ニモ殊ニ以菩提心ヲ爲
T2218_.60.0103b11: 本源ト見。今ノ疏ノ末卷ノ三。經ニ云應發菩提心
T2218_.60.0103b12: 者。謂生決定ノ誓願。一向ニ志求シ一切智智。必
T2218_.60.0103b13: 當普度法界衆生。此心ハ猶如幢旗。是衆行ノ
T2218_.60.0103b14: 導首。猶如種子。是レ萬徳ノ根本。若不發此
T2218_.60.0103b15: 心亦如未託歌羅羅。則大悲胎藏何所アラン
T2218_.60.0103b16: 養育スル。自不能建立善根。況復爲人師ト耶
T2218_.60.0103b17: 文又第二卷疏。經云我一切所有所説○文此
T2218_.60.0103b18: 御釋ノ意モ顯密ヲ被對辨時。菩提心ハ限大日
T2218_.60.0103b19: 經宗。行果ハ餘經ニモ歎之見。又九句ノ問中ノ菩提
T2218_.60.0103b20: 心生ノ答説ノ經文ヲ被釋時モ。如華嚴諸經○心
T2218_.60.0103b21: 之密印文一代顯教中ニ爲稱性本教華嚴猶
T2218_.60.0103b22: 以テ歎&MT06279;菩提心ノ功徳ノミ不説心ノ密印見。誠ニ
T2218_.60.0103b23: 菩提ノ實義心ノ密印ハ於諸教中闕而不書ノ深
T2218_.60.0103b24: 旨ト見。付之凡菩提心ハ廣通因果也。即大悲
T2218_.60.0103b25: 萬行ハ菩提ノ行。方便究竟ノ果ハ即菩提ノ果也。故
T2218_.60.0103b26: 末卷第三。被釋應發菩提心ノ經文時。當約
T2218_.60.0103b27: 一一ノ地作深密釋。乃至毘盧遮那ヲ始テ名無
T2218_.60.0103b28: 盡法界究竟發心耳文今三句中。初ノ菩提心ハ
T2218_.60.0103b29: 且被明因義見。大師一處ノ御釋ニ。菩提心者
T2218_.60.0103c01: 通於因果。今且取因義文此意也。又菩提
T2218_.60.0103c02: 心ノ行相ヲ得ルニ意。龍猛ノ菩提心論被明勝義
T2218_.60.0103c03: 行願三摩地ノ三種ノ菩提心也。是以大定智
T2218_.60.0103c04: 悲ノ三徳爲菩提心ノ行相也。高祖ハ信心行願
T2218_.60.0103c05: 心勝義心大悲心ノ四種ノ心ヲ被開也。後三種ハ
T2218_.60.0103c06: 菩提心論ノ三種ノ菩提心ト全同也。初信心ハ當
T2218_.60.0103c07: 段ニ故菩提心即是白淨信心義也ト釋スルニ相當
T2218_.60.0103c08: 也。菩提心論ニモ可有信心義也。今經ニモ又可
T2218_.60.0103c09: 具三種菩提心也。又於菩提心可有一門
T2218_.60.0103c10: 普門ノ不同也。菩提心論ニ我今志求○不求餘
T2218_.60.0103c11: 果トアルハ心王ノ菩提心ニ當ル也。次若願成瑜伽中諸
T2218_.60.0103c12: 菩薩身者。亦名發菩提心文可當心數ノ菩
T2218_.60.0103c13: 提心也。付其二ノ法門自宗ハ皆顯ス人法一體ノ
T2218_.60.0103c14: 道理。故心王心數主伴無盡ノ諸尊皆雖具足
T2218_.60.0103c15: 菩提心ノ徳此菩提心徳ヲ約&MT06279;人得意時。中臺
T2218_.60.0103c16: 以大日尊爲本有ノ菩提心。以東方寶幢佛
T2218_.60.0103c17: 爲修生ノ菩提心可得意也。又約菩薩金剛
T2218_.60.0103c18: 得ハ意。以普賢金剛手菩提心ノ體ト可得意
T2218_.60.0103c19: 也。付其菩提心ノ得名ノ事。依主持業等ノ重重
T2218_.60.0103c20: 義見。菩提ハ所求ノ果徳。心ハ能求ノ行者ノ心ト取テ
T2218_.60.0103c21: 義ヲ。求菩提心ナレハ菩提カ心ト依主ニ得名也。或
T2218_.60.0103c22: 又菩提即心ト取義。可有持業ニ得ル意事モ也。
T2218_.60.0103c23: 常途ノ教中ニモ此依主持業ノ兩邊有沙汰處也。
T2218_.60.0103c24: 所詮同於持業釋ノ上。三乘一乘乃至顯密等ノ
T2218_.60.0103c25: 淺深可有之也。又大師一處ノ解釋ニハ於菩提
T2218_.60.0103c26: 心能求ノ菩提心所求ノ菩提心ノ兩邊ヲ被分別
T2218_.60.0103c27: 事常事也　一。發菩提心識體事△大悲爲
T2218_.60.0103c28: 根文此三句ハ因行果ノ次第故。大悲爲根ノ句即
T2218_.60.0103c29: 當萬行也　一。大悲爲根義歟。又大悲即
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [Prev+100] [Prev] 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 [Next] [Next+100] [Last] [行番号:有/無]   [返り点:無/有] [CITE]