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大日經疏鈔 (No. 2218_ 宥快撰 ) in Vol. 60

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T2218_.60.0096a01: 義。乃至火種無念可得意也
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 此付經密意作釋。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: 如是一切智火者異生平等有之 已下
T2218_.60.0096a08: 法説也。一切智火者異生平等有之合譬
T2218_.60.0096a09: 世間之火貴賤所同用可得意。一切智
T2218_.60.0096a10: 徳平等具足凡十界事。金剛頂經
T2218_.60.0096a11: 淨法界本來不染&MT06279;與無量雜染覆弊異生
T2218_.60.0096a12: 無明住地其性亦不減。預流證佛地其
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缺
T2218_.60.0096a15: 於無始大夜之中令諸行人見如實道
T2218_.60.0096a16: 此合譬照明正路可得意也。意令無
T2218_.60.0096a17: 始無明迷倒衆生。開見如實菩提正道義
T2218_.60.0096a18: 相也。下釋經此菩薩淨菩提心門名初法明
T2218_.60.0096a19: 文。法明者以覺心本不生際○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 此合譬
T2218_.60.0096a22: 成就諸物可得意也
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。上來至第
T2218_.60.0096a29: 三火喩終了簡畢。以下自第四風界
T2218_.60.0096b01: 至不能發起深益也一段文付可有了簡。
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: 剛手以下約密意釋五字門一處
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三
T2218_.60.0096b12: 辰炳現蔚承勢惱○旋轉無礙五義。法説
T2218_.60.0096b13: 御釋ニモ除障蓋釋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: 釋所含義相也
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: 是正釋經譬如風界除一切塵現文。烟雲塵
T2218_.60.0096b21: 瑜伽論等所明十三種顯色四種也。
T2218_.60.0096b22: 除一切塵此中表一種可心得歟。若
T2218_.60.0096b23: 又烟雲等何映覆スル大虚故説塵可意得
T2218_.60.0096b24: 歟△大虚澄廓三辰炳現説除一切塵處
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
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付密意釋也△一
T2218_.60.0096c03: 切障蓋煩惱遊塵者。下明煩惱障業障等
T2218_.60.0096c04: 蓋障中煩惱一種可心得也。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: 一切障蓋煩惱斷惑釋證理時令證涅槃清
T2218_.60.0096c07: 涼法性故彼此符合。隨而下釋摧壞無明
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。已各別擧之故。煩惱所
T2218_.60.0096c10: 二障分別意得一旦無相違也。爾者。蓋
T2218_.60.0096c11: 障即煩惱可得意也。一義云。今一切障蓋
T2218_.60.0096c12: 煩惱廣可通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: 説可心得。就其大虚澄廓三辰炳現
T2218_.60.0096c16: 法説ニハ不見。但涅槃清涼證理可兼
T2218_.60.0096c17: 歟。若又滌除一切障蓋煩惱斷惑兼大
T2218_.60.0096c18: 虚澄廓三辰炳現義可心得歟
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
T2218_.60.0096c22: 可心得。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○物類義可心
T2218_.60.0096c27: 得也△而此無障礙○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: 擧水大濕潤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&MT06279;所含開釋。能潤
T2218_.60.0097a13: 草木○性皆平等九種徳用見。竝上具足
T2218_.60.0097a14: 十種徳相。顯十表無盡道理也。一處御釋
T2218_.60.0097a15: 以水大徳釋五智徳。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: 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 已下合法也。法譬一一對明文相分
T2218_.60.0097a23: 明也△從眞法界○指眞法界諸法
T2218_.60.0097a24: 本源。即阿字本不生理體也。此從眞法界
T2218_.60.0097a25: 流趣&MT06279;世間潤生定散諸行。成就常樂
T2218_.60.0097a26: 果利益苦受衆生也△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: 修行諸波羅蜜釋修行一切助道品故。故六
T2218_.60.0097b01: 度十波羅蜜等萬行爲助道品見タリ△大果
T2218_.60.0097b02: 所成果徳。果徳雖無量不可過菩提涅
T2218_.60.0097b03: 二徳也○體無煩惱○。體無煩惱約其
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。或此三義約始本不二
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
T2218_.60.0097b08: 准彼可心得。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: 本不二ナルヲ釋一相非異可得意也△諸有得
T2218_.60.0097b11: 之思願盡息此至究竟一切智智果徳時
T2218_.60.0097b12: 因位立願滿足&MT06279;休息スル義分明也△獲清
T2218_.60.0097b13: 洗除塵勞此合上洗諸滓穢○惱譬説可
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○性皆平等二種可得意也。今疏第二
T2218_.60.0097b17: 卷言湛寂者○不測淺深小乘斷人
T2218_.60.0097b18: 我證人空理得小涅槃義釋。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
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: 也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: 言爲宗釋故。當經一一句句一一字字皆
T2218_.60.0097c02: 説五字門義也。別&MT06279;五字眞言相連&MT06279;説事。
T2218_.60.0097c03: 品中見。仍難及委細交合也
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
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。凡此五字五大法門爲一
T2218_.60.0097c11: 宗旨故帶甚深意趣也。故説五大
T2218_.60.0097c12: 義時約此五字門義説我覺本不生○遠
T2218_.60.0097c13: 離於因縁。大師引彼經文。此文約義深。
T2218_.60.0097c14: 言浮心深。非ンハ面難説所詮最極大祕法界
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: 故一具表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
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
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: 隨行者以無住心所修萬行。即由大
T2218_.60.0098a08: 地界所執持故。大悲火界所温育故。
T2218_.60.0098a09: 大悲水界所滋潤故。大悲風界所開發生
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: 一切心法具足因縁之義此意也
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: 已下初釋因根究竟三句義相也。於中初
T2218_.60.0098a18: 結上來爲發問起因。然後問佛○爲究竟
T2218_.60.0098a19: 耶表三問體也。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: 此而生也准彼可意得。如是法門即遍一
T2218_.60.0098a28: 切乘自心成佛法門可相當。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: 於義者同也△先喩其功徳者上自云何如
T2218_.60.0098b02: 來應供正遍知至五大譬喩爲諸天
T2218_.60.0098b03: 世人利樂文也△發起大會生解之機者不
T2218_.60.0098b04: 失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: 已下被釋如來答説縁起也△從此已後○
T2218_.60.0098b08: 廣分別説付如來智印即定其心釋一義
T2218_.60.0098b09: 云。如來智印則所説法門一切智智實相
T2218_.60.0098b10: 法門。説此實相印令開覺所化機根
T2218_.60.0098b11: 釋定ムトハ其心得義也。依此義者。當經一部
T2218_.60.0098b12: 始終&MT06279;可有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: 由彼衆會疑心。金手起三句問。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:
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○菩提記法華序品。彌勒疑問
T2218_.60.0098b25: 演斯光明佛座道場得妙法爲欲トヤ
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。欲披彼趣悱悱タリ裏。
T2218_.60.0098b28: 默而欲罷。憤憤タリ此意也。此論語
T2218_.60.0098b29: 不憤不啓。不悱不發此注。孔子與人
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: 爲説之是爲本據可心得也△爲説是
T2218_.60.0098c03: 道場○付法華佛坐道場所得妙法爲欲
T2218_.60.0098c04: 説此爲當授記文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。又佛坐道場明顯&T069222;一。爲當授記爲破
T2218_.60.0098c07: △文殊發揮○法華序品説我見
T2218_.60.0098c08: 燈明佛本光瑞如此。以是知欲説
T2218_.60.0098c09: 法華經等當此文意也△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。説十如實相法門決集會
T2218_.60.0098c12: 網等義相也△動執之徒者彼二乘等小涅
T2218_.60.0098c13: 執究竟義也。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: 聞辟支佛所不能知説。動前執生後念義
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: 彌勒例當經會座衆。以文殊例明金剛手。
T2218_.60.0098c21: 以應化釋迦對明本地法身可意得歟。又
T2218_.60.0098c22: 法華三表一心三觀。當經顯因果本
T2218_.60.0098c23: 深意了簡スル有之
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 已下譬説。文相
T2218_.60.0098c26: 分明也。就之此譬説例證顯法華
T2218_.60.0098c27: 義譬説了簡スル在之。但御釋意不符
T2218_.60.0098c28: 順歟。所詮上擧法華例明。今重擧譬説
T2218_.60.0098c29: 釋顯當經縁起也。合譬意得者春陽雷風
T2218_.60.0099a01: 時雨潤灑譬如來説法萠種○莩殼類決
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 是因大會生解得益義被簡無機
T2218_.60.0099a06: 也。震旦人師覺苑演密鈔
第三
無機釋五
T2218_.60.0099a07: 上慢。此師意。譬如春陽等譬説已下猶
T2218_.60.0099a08: スト法華意取義歟。但此約當經可見歟。
T2218_.60.0099a09: 涅槃經無種性無種性故雖復勤行精
T2218_.60.0099a10: 進終不能得無上菩提。譬如地中宿&MT01302;レハ
T2218_.60.0099a11: 種雖遇春陽雷雨作解終無勾萠甲坼
T2218_.60.0099a12: 之理借彼經言被作此釋見。但彼經指
T2218_.60.0099a13: 闡提等人説無種性人歟。約今經無機
T2218_.60.0099a14: 意得事異義見。一義云。於自性會非有
T2218_.60.0099a15: 無機人等。總不堪祕密非機人雖遇
T2218_.60.0099a16: 今經説會不可得深益。被作容有
T2218_.60.0099a17: 取義。一義云。於當經説會隨自隨他兩邊
T2218_.60.0099a18: 有之中於隨他法界宮存因人等。故於彼
T2218_.60.0099a19: 因人中無機人等不發起深益取義。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迷悟凡
T2218_.60.0099a23: 不可出此法界宮。此相應機根聽受
T2218_.60.0099a24: 如來説法。有一生頓悟深益也。無機
T2218_.60.0099a25: 遇際會。如聾如盲無甚深得益義意得
T2218_.60.0099a26: 事有之。付其正所指無機人。今第二
T2218_.60.0099a27: 若是未生種子無機之人雖種種説終
T2218_.60.0099a28: 不能信解也准彼文未生順世八心ヲモ
T2218_.60.0099a29: 因果撥無外道等可意得歟。但大綱
T2218_.60.0099b01: 不堪祕密頓悟機人縱無總人トハ可意得
T2218_.60.0099b02: タリ
T2218_.60.0099b03: 大日經疏第一
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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 上金剛手如來内證外
T2218_.60.0100a06: 二智領解。如是智慧以何爲因云何爲根
T2218_.60.0100a07: 云何爲究竟發起三句&MT06279;問。上來彼發問
T2218_.60.0100a08: 畢。以下正釋三句答説經文。從初至用心
T2218_.60.0100a09: 聽法有二十功徳當廣説之付一段文可
T2218_.60.0100a10: 有交合。此一段文。初牒文。後作釋。作釋
T2218_.60.0100a11: 善哉善哉釋。次善哉金剛手汝問吾如是
T2218_.60.0100a12: 釋。後汝當○説之釋。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
T2218_.60.0100a17: 答説經文毘盧遮那即告持金剛至方便爲
T2218_.60.0100a18: 究竟三句總答也。祕密主云何菩提ヨリ至謂
T2218_.60.0100a19: 虚空相菩提心正證。爾時金剛手復白佛言
T2218_.60.0100a20: 已下通妨問答也。此條文マテヲ菩提心爲因
T2218_.60.0100a21: 正説スル也。經全文ニハ如是説已毘盧遮那
T2218_.60.0100a22: 佛告○被除四字也。毘盧遮那者
T2218_.60.0100a23: 當經教主。即題毘盧遮那表。教主成就ニハ
T2218_.60.0100a24: 説薄伽梵。疏ニハ即毘盧遮那本地法身
T2218_.60.0100a25: 此等也△持金剛祕密主當經對告衆則
T2218_.60.0100a26: 金剛薩埵也。持金剛&MT06279;諸金剛通名。祕密
T2218_.60.0100a27: 金剛手別名也。此祕密主或心密
T2218_.60.0100a28: 主故曰祕密主釋。或汝於三密中最爲
T2218_.60.0100a29: 上首付此兩邊學者了簡不同也。一義
T2218_.60.0100b01: 云。釋心密之主事以三密配當三部時。
T2218_.60.0100b02: 金剛部心密也。此尊金剛部故云爾。然通
T2218_.60.0100b03: 三密被釋祕密義事金剛部三密在
T2218_.60.0100b04: 之故非相違云云二云。祕密主得名自元
T2218_.60.0100b05: 通三密也。然三密心密勝タルカ故云爾也。
T2218_.60.0100b06: 云。自元三密平等宗故。擧レハ心密三密
T2218_.60.0100b07: 悉具足。故隨處或釋心密之主。或約&MT06279;
T2218_.60.0100b08: 密被釋也。或一義云。以有相無相二門取
T2218_.60.0100b09: 義。約レハ有相義三密各別ナル故具釋三
T2218_.60.0100b10: 祕密義。約無相義門。擧レハ一具二故心密
T2218_.60.0100b11: 之主釋。是即相無相甚深釋義也。例如釋
T2218_.60.0100b12: 摩訶衍論スニ三大生滅門中明雙立
T2218_.60.0100b13: 大。眞如門中明無雙立三大也△善哉善哉
T2218_.60.0100b14: ○如是義歎金剛手發問云也。付其善
T2218_.60.0100b15: 哉善哉等重言釋其由。所詮歎徳至極
T2218_.60.0100b16: 也。金剛頂經五種善哉。今三種善哉。可
T2218_.60.0100b17: 有交合事。汝當諦聽以下經文御釋分
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: 中初至重言善哉善哉。經釋二種善
T2218_.60.0100b22: 哉言△豫測如來加持深意○玉フ
T2218_.60.0100b23: 大日如來三無盡莊嚴加持境界深意
T2218_.60.0100b24: ントスト遍一切乘自身成佛教領解スル義也。上
T2218_.60.0100b25: 御釋如文殊師利都見○此乘而生也
T2218_.60.0100b26: 云。以覩如來無盡身口意○得此一切智智
T2218_.60.0100b27: 所詮深意所指。依上御釋意見牒末
T2218_.60.0100b28: 喩宗本義。即遍一切乘自身成佛教ント
T2218_.60.0100b29: スル義也。又上被釋金剛手發問意時。此
T2218_.60.0100c01: 問。意○四重法界圓壇又大師。平等
T2218_.60.0100c02: 三密住佛日而常轉。祕密加持應器水而
T2218_.60.0100c03: 不絶。法性身塔奇哉皇哉依此等意大
T2218_.60.0100c04: 日如來加持有甚深意趣見。指此
T2218_.60.0100c05: 如來加持深意有御釋也△又能發起
T2218_.60.0100c06: ○因縁是金剛手領解如來加持相。竝擧
T2218_.60.0100c07: 五種譬喩顯大悲胎藏四重圓壇及一切智
T2218_.60.0100c08: 功徳作大慧生解因縁義也。上金剛手
T2218_.60.0100c09: 觀智如來○廣分別説此意也
T2218_.60.0100c10: 仰測心不失機會。故重言善哉善哉
T2218_.60.0100c11: 仰測如來加持深意義。不失機
T2218_.60.0100c12: 結又能發起○因縁也。指大日大
T2218_.60.0100c13: 深意。金剛般若開題云。○者梵ニハ
T2218_.60.0100c14: 阿哩也。若質旦ニハ無惡。斷一切惡因盡
T2218_.60.0100c15: 一切惡果洗蕩一切習氣或一義云正智院
T2218_.60.0100c16: ルハ如來加持深意實智△發起時衆等
T2218_.60.0100c17: 智。彼發問權實不二。又實智法無礙。
T2218_.60.0100c18: 權智義無礙。發問辭無礙等分別スルアル也△
T2218_.60.0100c19: 重言善哉善哉善哉善哉重言如前。
T2218_.60.0100c20: 自證化他。本地瑞相。權實二智等&MT06279;深意。
T2218_.60.0100c21: 善哉善哉云義也
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。是善哉金剛手汝問吾如是
T2218_.60.0100c27: 經文釋。於中初ニハ一曼荼羅
T2218_.60.0100c28: 剛手一人對揚&MT06279;如來無發問者義
T2218_.60.0100c29: 所以者何已下其述因由復歎言
T2218_.60.0101a01: 文。以如來善哉已下明如來加持得益。我
T2218_.60.0101a02: 者心王大日大我。今經我一切本初號名世
T2218_.60.0101a03: 所依説法無等比本寂無有上大師即身義
T2218_.60.0101a04: 有引證。我者大日尊自稱○本祖△我觀
T2218_.60.0101a05: 一切天人○以佛眼觀一切義明。疏末
T2218_.60.0101a06: 第六曰。復次執金剛。手默然而住スル者。欲
T2218_.60.0101a07: 表如來照機義故如キハ常教所傳云佛
T2218_.60.0101a08: 於晝夜三時觀可化衆生而度脱スト之。
T2218_.60.0101a09: 隨聲聞心量。自作如是説耳。若
T2218_.60.0101a10: ヲモテ而後見。不レハ觀則無所見。觀時則智
T2218_.60.0101a11: 慧生。不觀則智慧不生。是則生滅明暗之
T2218_.60.0101a12: 境。不得名爲&T069222;平等大慧也。以如來無相
T2218_.60.0101a13: 無分別法爾無礙常照法界根縁如
T2218_.60.0101a14: 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
T2218_.60.0101a16: 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: 會座法界衆生指歟事。若會座不望
T2218_.60.0101a19: ヘハ意。以佛眼觀法界天人沙門等
T2218_.60.0101a20: 淺行菩薩自在性會場不望不見法身
T2218_.60.0101a21: 相。故發問事無之可得意。但此義自性
T2218_.60.0101a22: 悉可有發問義歟。末卷金剛手一人
T2218_.60.0101a23: 發問十佛刹微塵數大衆發問ナル義見タリ。一義
T2218_.60.0101a24: 云。今天人沙門婆羅門等者指當經會座
T2218_.60.0101a25: 衆取義。四重圓檀十界輪圓曼陀羅ナル故雜
T2218_.60.0101a26: 類身悉可有之。付之當經會座天人
T2218_.60.0101a27: 沙門婆羅門等未悟實行因人歟。又從果
T2218_.60.0101a28: 向因人歟事。有尋所也。一義云。自性會
T2218_.60.0101a29: 佛與佛境界&MT06279;因人絶スルカ望故有從果向因
T2218_.60.0101b01: ノミ。始行初心凡夫不可有之取義。處處
T2218_.60.0101b02: 文爾見。但當段淺行諸菩薩御釋久已通
T2218_.60.0101b03: 於上。淺深無淺興互有淺深有邊邊
T2218_.60.0101b04: 故且淺深被作也。一義云。於自性會可
T2218_.60.0101b05: 有實行因人。凡於機根有重重。故雖云
T2218_.60.0101b06: 始行初心凡夫也相應スル内證機根
T2218_.60.0101b07: 自性境界聽受セン法身眞説事有之。故
T2218_.60.0101b08: 無相違。當段御釋天人沙門婆羅門乃至
T2218_.60.0101b09: 有淺行因人見。處處釋文又爾也。付其天
T2218_.60.0101b10: 事也。沙門出家通號。婆羅門俗名也。
T2218_.60.0101b11: 智論第十云。智慧人有二分。沙門婆羅門ナリ
T2218_.60.0101b12: 出家名沙門在家名婆羅門○婆羅門
T2218_.60.0101b13: 學智慧求福。出家人一切求道。是故
T2218_.60.0101b14: 説沙門婆羅門華嚴音義ニハ釋婆羅門。
T2218_.60.0101b15: ニハ云捨惡法。又云上行也乃至餘類
T2218_.60.0101b16: 可得意也△淺行諸菩薩淺深對辨重重
T2218_.60.0101b17: 可有之。若五十位相望セハ地前爲淺行地
T2218_.60.0101b18: 爲深行可得意。或又望メテ佛果因位
T2218_.60.0101b19: 總爲淺行得意事在之。付三重曼荼
T2218_.60.0101b20: 分別セハ。是又可有重重。第二重菩薩
T2218_.60.0101b21: 第一重爲淺行。第三重望第二重爲淺
T2218_.60.0101b22: 行等義重重可有之也△無能○問者
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: 慈念セント世間故。爲欲増長發菩提
T2218_.60.0101b28: 心諸菩薩故作如是問○我都不見一切
T2218_.60.0101b29: 世間若人若天沙門婆羅門若魔若ルヲ
T2218_.60.0101c01: 能諮問ンタテマツル&T069222;如來。今當誠心ヲモテ諦聽諦
T2218_.60.0101c02: 聽。吾當爲汝分別演説顯密雖事異ナリト
T2218_.60.0101c03: &MT06279;深位大士&MT06279;如來發問事無之義。
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: 修行云何究竟是法自在王菩薩對如來
T2218_.60.0101c08: 發起スト三句問見。當經ニハ住無戲論執金剛三
T2218_.60.0101c09: 世無障礙智戒法門スト見。然今無能於世
T2218_.60.0101c10: 尊前發如是問者有御釋事。一往難得意。
T2218_.60.0101c11: 但守護經他受用身對發問。故今
T2218_.60.0101c12: 自性法身大毘盧遮那如來對揚スルトハ淺深不
T2218_.60.0101c13: 同也。於三句法門可有重重淺深故不成
T2218_.60.0101c14: 也。所詮今意於當經會座對自性法
T2218_.60.0101c15: 身付發問作ルル也。又住無戲論執金剛
T2218_.60.0101c16: 付戒一種金剛手請問雖作重請一
T2218_.60.0101c17: 經悉不出金剛手問也。其上今一切佛法
T2218_.60.0101c18: スル祕密神力甚深付三句法門釋歎スル
T2218_.60.0101c19: 發問義故非相違。一曼荼羅中金剛
T2218_.60.0101c20: 手獨發起スル其因由事。横竪重重深意アル
T2218_.60.0101c21: 事可有交合。△所以者何○淺行菩薩
T2218_.60.0101c22: 等。世尊於不發問由。誠此三句
T2218_.60.0101c23: 法門スレハ行者向上入證次第。約佛從本
T2218_.60.0101c24: 垂迹妙用。論レハ其體性非因非果法體也。
T2218_.60.0101c25: 於之三部三密三諦三點等無邊義理。并
T2218_.60.0101c26: 大小權實内外諸教三句法門該攝スル
T2218_.60.0101c27: 此三句中○一。此三句攝一切事。吽字
T2218_.60.0101c28: 義云。大日經及金剛頂經所明皆不過此
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。束ネテ此三句以爲一吽字。廣&MT01302;而不亂。
T2218_.60.0102a03: &MT01302;而不漏。此則如來不思議力法然加持
T2218_.60.0102a04: 之所爲也。雖千經萬論亦不出此三句一
T2218_.60.0102a05: 一切佛法能詮教法。祕密神力等所詮
T2218_.60.0102a06: 義理也。法華第七如來一切所有之法。如來
T2218_.60.0102a07: 一切自在神力。如來一切祕要之藏。如來
T2218_.60.0102a08: 一切甚深之事。皆於宣示顯説スト
T2218_.60.0102a09: 彼經言作釋也。付其初一切ラシメテ
T2218_.60.0102a10: 祕密神力甚深等可得意也。天台文句
T2218_.60.0102a11: 十二。釋彼法華文云。一切法者一切皆
T2218_.60.0102a12: 佛法也。此結一切皆妙ナル&T069222;也。一切力者
T2218_.60.0102a13: 通達無礙&MT06279;具八自在。此結妙用也。一切祕
T2218_.60.0102a14: 者遍一切處皆是實相ナリ。此結妙體也。
T2218_.60.0102a15: 一切深事者因果是深事。此結妙宗也
T2218_.60.0102a16: 准彼今名體宗用可分別歟。或一義云。一
T2218_.60.0102a17: 切佛法蓮華部。祕密神力金剛部。甚深之
T2218_.60.0102a18: 取佛部。理智不二三部三點取事在之
T2218_.60.0102a19: △故復歎言○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 是三種善哉總結也。意
T2218_.60.0102a22: 依如來稱歎加持。金剛手衆徳倍増スル義也。
T2218_.60.0102a23: 付其金剛手久已通達人也。然今初功徳
T2218_.60.0102a24: 倍増如何。付之一義云。久已通
T2218_.60.0102a25: 人現未悟示功徳倍増義也。一義
T2218_.60.0102a26: 云。一經於前後金剛薩埵因徳。如來
T2218_.60.0102a27: タル在之。又金剛手如來體同タル
T2218_.60.0102a28: 在之。此外互爲主伴深義在之。如此義
T2218_.60.0102a29: 或示因果法爾。或顯因果同體。或
T2218_.60.0102b01: 爲本爲末等。含重重深意也。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。 已下釋經
T2218_.60.0102b05: 當諦聽○吾今説之文。於中。初正釋。次
T2218_.60.0102b06: 又釋。故釋論云引證也。正釋中初
T2218_.60.0102b07: 釋。次合經文。正釋金剛手億持不忘
T2218_.60.0102b08: メテ。汝當諦聽等云意也。付其一經始終
T2218_.60.0102b09: 被説汝當諦聽極善作意等。殊演説祕密
T2218_.60.0102b10: 法門時。勸誡スル問者言也。疏末卷十五云。佛
T2218_.60.0102b11: 子善聽者。准梵本正語。當具サニ慇懃諦聽ト云
T2218_.60.0102b12: テカ上來諸問ニハ不言善聽至此方サニ
T2218_.60.0102b13: 耶。然餘法若不善聽致&MT01302;&T069222;妄失其過
T2218_.60.0102b14: 猶少○戒之也又疏四初云善聽法之極
T2218_.60.0102b15: 者。以諸法實相義甚深&MT06279;難見。是故誡令善
T2218_.60.0102b16: 聽也當段文三句法門一經一部肝要。祕
T2218_.60.0102b17: 奧旨故。殊更被置極善作意也。
T2218_.60.0102b18: 一義。釋文今異也。彼此同異可有交
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。金剛手憶持不忘爲未
T2218_.60.0102b22: 來弟子クハ之云意也。此時ヘトハ云即金剛
T2218_.60.0102b23: 付屬スル言也。一義云。正釋勸會座
T2218_.60.0102b24: 告衆金剛手憶持不忘。又釋直爲未來衆
T2218_.60.0102b25: 生作此囑也。付其未來者。凡自性會常恒
T2218_.60.0102b26: 説無三世不同故。今未來者。自性會未來
T2218_.60.0102b27: 入人指也。非過現未來相望。一義云。傳法
T2218_.60.0102b28: 流傳&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: 行相也。唯識論第七云云何爲信。於實
T2218_.60.0102c03: 深忍樂欲。心淨セシメルヲ爲性。對治不信
T2218_.60.0102c04: 樂善爲業
T2218_.60.0102c05: 故釋論云 是深信受法證據引證智論第
T2218_.60.0102c06: 文。此論文初二句准明。若無是相等
T2218_.60.0102c07: 顯。如説偈云等引也
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: 意也。心善者。信心所故云爾也。直
T2218_.60.0102c11: 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。一心入於語義中語能詮也。義
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: 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 是用心聽法功徳經文讓也。付其
T2218_.60.0102c19: 貞元録所載無盡意經ニハ二十功徳説相不
T2218_.60.0102c20: 見。然者三藏於西天此經梵本有披覽。彼
T2218_.60.0102c21: 被讓歟。演密第三無盡意經未見其文&MT06279;
T2218_.60.0102c22: 引智論文具擧二十功徳。又今疏末卷十六
T2218_.60.0102c23: 如大本中有二十種メテ令聽法之相。佛
T2218_.60.0102c24: 爲執金剛ヲモテ除一切塵垢及修行眞言行
T2218_.60.0102c25: 諸菩薩等法要未具不ルカ得疾成無上菩
T2218_.60.0102c26: 提。今復次説キ玉フ滿足&MT06279;乃至如是二十種因縁
T2218_.60.0102c27: 當廣説依此等御釋要心聽法二十功徳。
T2218_.60.0102c28: 當經十萬頌大本中説見。義釋ニハ於一心法具
T2218_.60.0102c29: 足因縁今疏ニハ一切心法具足因縁之義
T2218_.60.0103a01: 大日經疏第一
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○ 三句經文御釋内。
T2218_.60.0103a07: 上來至當廣説之擧。已下三句正答經文
T2218_.60.0103a08: 御釋内。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。作釋中。初總釋。後別釋。別經中。三句
T2218_.60.0103a11: 各別釋段分明相分ルル
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 是初經文被牒也。凡此
T2218_.60.0103a14: 三句法門行者從凡入次第。諸佛從本垂
T2218_.60.0103a15: 縁起也。然間別&MT06279;密藏肝要。總&MT06279;諸經
T2218_.60.0103a16: 見。先當經大宗ナル事。正宗分初金剛手領
T2218_.60.0103a17: 解如來内證外用甚深智徳如是智慧以何
T2218_.60.0103a18: 爲因○問。如來答之。菩提心爲因。大悲
T2218_.60.0103a19: 爲根。方便爲究竟 此意廣演三句不同。
T2218_.60.0103a20: 被發起九句問也。一部彼九句
T2218_.60.0103a21: 被答説故。一部經悉三句法門爲大宗
T2218_.60.0103a22: 事分明也。隨住心品大意釋。此品統論○
T2218_.60.0103a23: 故曰入眞言門住心品三句五點開合
T2218_.60.0103a24: 同故。其義可一致。次上ニハ以此三句義中○
T2218_.60.0103a25: 甚深之事ニハ佛已開示淨菩提心○知識
T2218_.60.0103a26: 其心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。所謂菩提心大悲方便是也。如
T2218_.60.0103a29: 上所釋諸菩薩包括一切佛法眞言門及
T2218_.60.0103b01: 大乘又大師吽字義云。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: 便爲究竟但兩部分別金剛頂經ニハ
T2218_.60.0103b04: 五相顯自心轉變次第。今經ニハ以三句淨心
T2218_.60.0103b05: 縁起初後被明也。是自金界五智通達義
T2218_.60.0103b06: 宗旨。胎藏界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
T2218_.60.0103b08: ニハ佛言菩提心爲因○今以義如是被牒
T2218_.60.0103b09: 也。若又被擧未會經文歟△菩提心爲因
T2218_.60.0103b10: 大方自宗意三句中ニモ以菩提心
T2218_.60.0103b11: 本源見。今末卷三。經云應發菩提心
T2218_.60.0103b12: 者。謂生決定誓願。一向志求一切智智。必
T2218_.60.0103b13: 當普度法界衆生。此心猶如幢旗。是衆行
T2218_.60.0103b14: 導首。猶如種子。是萬徳根本。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
T2218_.60.0103b17: 又第二卷疏。經云我一切所有所説○
T2218_.60.0103b18: 御釋顯密被對辨時。菩提心限大日
T2218_.60.0103b19: 經宗。行果餘經ニモ歎之見。又九句問中菩提
T2218_.60.0103b20: 心生答説經文被釋時。如華嚴諸經○心
T2218_.60.0103b21: 之密印一代顯教中爲稱性本教華嚴猶
T2218_.60.0103b22: &MT06279;菩提心功徳ノミ不説心密印見。誠
T2218_.60.0103b23: 菩提實義心密印於諸教中闕而不書
T2218_.60.0103b24: 見。付之凡菩提心廣通因果也。即大悲
T2218_.60.0103b25: 萬行菩提行。方便究竟即菩提果也。故
T2218_.60.0103b26: 末卷第三。被釋應發菩提心經文時。當約
T2218_.60.0103b27: 一一地作深密釋。乃至毘盧遮那名無
T2218_.60.0103b28: 盡法界究竟發心耳今三句中。初菩提心
T2218_.60.0103b29: 且被明因義見。大師一處御釋。菩提心者
T2218_.60.0103c01: 通於因果。今且取因義此意也。又菩提
T2218_.60.0103c02: 行相ルニ意。龍猛菩提心論被明勝義
T2218_.60.0103c03: 行願三摩地三種菩提心也。是以大定智
T2218_.60.0103c04: 三徳爲菩提心行相也。高祖信心行願
T2218_.60.0103c05: 心勝義心大悲心四種被開也。後三種
T2218_.60.0103c06: 菩提心論三種菩提心全同也。初信心
T2218_.60.0103c07: 故菩提心即是白淨信心義也スルニ相當
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: 普門不同也。菩提心論我今志求○不求餘
T2218_.60.0103c11: トアルハ心王菩提心也。次若願成瑜伽中諸
T2218_.60.0103c12: 菩薩身者。亦名發菩提心可當心數
T2218_.60.0103c13: 提心也。付其二法門自宗皆顯人法一體
T2218_.60.0103c14: 道理。故心王心數主伴無盡諸尊皆雖具足
T2218_.60.0103c15: 菩提心徳此菩提心徳&MT06279;人得意時。中臺
T2218_.60.0103c16: 以大日尊爲本有菩提心。以東方寶幢佛
T2218_.60.0103c17: 爲修生菩提心可得意也。又約菩薩金剛
T2218_.60.0103c18: 意。以普賢金剛手菩提心可得意
T2218_.60.0103c19: 也。付其菩提心得名事。依主持業等重重
T2218_.60.0103c20: 義見。菩提所求果徳。心能求行者
T2218_.60.0103c21: 。求菩提心ナレハ菩提依主得名也。或
T2218_.60.0103c22: 又菩提即心取義。可有持業意事也。
T2218_.60.0103c23: 常途教中ニモ此依主持業兩邊有沙汰處也。
T2218_.60.0103c24: 所詮同於持業釋上。三乘一乘乃至顯密等
T2218_.60.0103c25: 淺深可有之也。又大師一處解釋ニハ於菩提
T2218_.60.0103c26: 心能求菩提心所求菩提心兩邊被分別
T2218_.60.0103c27: 事常事也 一。發菩提心識體事△大悲爲
T2218_.60.0103c28: 此三句因行果次第故。大悲爲根句即
T2218_.60.0103c29: 當萬行也 一。大悲爲根義歟。又大悲即
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