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大疏談義 (No. 2540_ 運敝撰 ) in Vol. 79

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T2540_.79.0781a01: 義既一揆故。難端來扣。此宗意以八識九識
T2540_.79.0781a02: 名心王事。不遮申候　次至宗家釋者。相
T2540_.79.0781a03: 望不定故。五佛分得心王名得意故無不
T2540_.79.0781a04: 足候
T2540_.79.0781a05: 會一義意。今者教主同聞相對。教主名心
T2540_.79.0781a06: 王故成立聞候共。四佛四菩薩醍醐果徳故。
T2540_.79.0781a07: 疏家處處釋八葉屬中臺。爲教主旨見故。八
T2540_.79.0781a08: 識心王義無妨候　次至心王毘盧遮那成
T2540_.79.0781a09: 自然覺等疏家釋者。五佛四菩薩即一毘盧
T2540_.79.0781a10: 遮那故。稱心王毘盧遮那見。無子細事候
T2540_.79.0781a11: 至者。今心王可局中臺大日歟否之所論候
T2540_.79.0781a12:   信解因果
T2540_.79.0781a13: 難意。凡云如來信解。如來言所標可果位
T2540_.79.0781a14: 事。不及異求處候　因此下經文。或云諸
T2540_.79.0781a15: 如來印從如來信解生。或云官室殿堂意生
T2540_.79.0781a16: 之座如來信解願力所生。故疑難更難閣候｣
T2540_.79.0781a17: 答意。凡披疏家釋。判信解者始從眞正發
T2540_.79.0781a18: 心乃至成佛。於是中間通名信解地條。
T2540_.79.0781a19: 可因行義勿論候　是以釋樓閣寶王。述於
T2540_.79.0781a20: 一切實報所生最爲第一故。旁如答成候
T2540_.79.0781a21: 假令云如來信解故難破來候共。以約酬
T2540_.79.0781a22: 因起用義。如來之信解依主釋取義候　次
T2540_.79.0781a23: 至下經文者。如覺苑釋。如來昔因信解願
T2540_.79.0781a24: 力故。今至果位酬因起用義得意故。不
T2540_.79.0781a25: 及苦勞候
T2540_.79.0781a26: 會一義意。就云始從眞正發心乃至成
T2540_.79.0781a27: 佛。於是中間通名信解地成立聞候共。通
T2540_.79.0781a28: 名信解言攝乃至成佛句故。無不足候
T2540_.79.0781a29: 次至實報所生最爲第一釋者。今樓閣雖
T2540_.79.0781b01: 非實報所生。方彼實報所生顯爲第一
T2540_.79.0781b02: 事。如云衆星之中月天子最爲第一見無
T2540_.79.0781b03: 子細事候
T2540_.79.0781b04: 至者。如來信解可果位歟否之所論候
T2540_.79.0781b05:   三喩顯密
T2540_.79.0781b06: 難意。凡根機萬差頓漸超行非一。故於眞言
T2540_.79.0781b07: 行許漸修者。可有譬羊馬密人事。不及
T2540_.79.0781b08: 異義樣覺候　因茲考大論説候。以此三
T2540_.79.0781b09: 喩喩頓漸菩薩見候條。旁疑殆相殘候
T2540_.79.0781b10: 答意。凡一家意以速疾頓成爲至要事候
T2540_.79.0781b11: 間。以羊馬漸行不可譬眞言行菩薩義勿
T2540_.79.0781b12: 論候　是以文相鉤鎖。上明三密頓成之旨
T2540_.79.0781b13: 畢。引大品智論兩文。判神通相爾不應生疑
T2540_.79.0781b14: 此經深旨也上者。答成旨旁以分明候
T2540_.79.0781b15: 假令根機萬差。頓漸超行非一故難勢來候
T2540_.79.0781b16: 共。頓漸超三類於即身頓證上且開之。故
T2540_.79.0781b17: 無相違候　次證大論説。彼論意爲顯大
T2540_.79.0781b18: 品所説三菩薩之頓成。爲其所對擧之羊馬
T2540_.79.0781b19: 二喩故。不成御難之由候
T2540_.79.0781b20: 會一義意。自宗速疾頓成爲至要故成立聞
T2540_.79.0781b21: 候共。頓漸超三類疏家所判故難被遮候
T2540_.79.0781b22: 次至神通相爾不應生疑此經深旨也之高
T2540_.79.0781b23: 斷者。於三類中歎頓機一類見無子細事
T2540_.79.0781b24: 候
T2540_.79.0781b25: 至者。今此三喩倶喩眞言行菩薩歟否之所
T2540_.79.0781b26: 論候
T2540_.79.0781c01:
T2540_.79.0781c02: 大疏談義第三
T2540_.79.0781c03:
T2540_.79.0781c04:   發心即到
T2540_.79.0781c05: 難意。凡發心修行之軌則。顯密通滿之義相
T2540_.79.0781c06: 候。而若不須修行者。不可到所到之處
T2540_.79.0781c07: 事。不及異論候　依之菩提心論上擧名
T2540_.79.0781c08: 官財寶之二譬喩畢。釋成發菩提心修菩提
T2540_.79.0781c09: 行意。一切行者可須修行旨明鏡故。旁疑
T2540_.79.0781c10: 難難止候
T2540_.79.0781c11: 答意。凡衆生根機萬差故。一類頓大之機遇
T2540_.79.0781c12: 此教時。可即開悟義勿論候　是以智度論
T2540_.79.0781c13: 云於發意頃便至所詣。高祖釋判發心即到
T2540_.79.0781c14: 上。今文分明故。旁如答成候
T2540_.79.0781c15: 假令發心修行之軌則顯密。通滿之義相故
T2540_.79.0781c16: 難端聞候共。約大途之義相。雖如是言。非
T2540_.79.0781c17: 遮有一類機候　次菩提心論文。約通途
T2540_.79.0781c18: 義門釋故無子細候
T2540_.79.0781c19: 會一義意。衆生根機萬差故被成立候共。
T2540_.79.0781c20: 須修行中頓漸不同故。無不足候　次智
T2540_.79.0781c21: 論文并當段釋。顯三密頓成旨得意無妨
T2540_.79.0781c22: 候。但至宗家釋者。古來對句成料簡。良有
T2540_.79.0781c23: 以樣覺候
T2540_.79.0781c24: 至者。可有發心以後更不須修行成佛一
T2540_.79.0781c25: 類歟否之所論候
T2540_.79.0781c26:   菩提心體
T2540_.79.0781c27: 難意。凡疏家釋第一金剛。云即是菩提心
T2540_.79.0781c28: 體。菩提心言既不簡本有修生上。不可局
T2540_.79.0781c29: 本有事。不及異求候　依之先徳祕釋。以
T2540_.79.0782a01: 初五種金剛配屬五轉時。第一金剛爲發
T2540_.79.0782a02: 心轉而配開佛知見。第二金剛爲修行轉
T2540_.79.0782a03: 故。第一金剛通本有修生事明鏡上。開佛
T2540_.79.0782a04: 知見菩提心論釋雙開菩提心。雙字起盡開
T2540_.79.0782a05: 本有修生二種菩提心義見條。旁疑殆難散
T2540_.79.0782a06: 候
T2540_.79.0782a07: 答意。凡自宗本覺門宗旨故。以安住本有菩
T2540_.79.0782a08: 提心。可定發心位條。第一金剛局本有義
T2540_.79.0782a09: 勿論候　是以五相成身初通達心是本有菩
T2540_.79.0782a10: 提心故。觀輕霧中月輪。第二修菩提心即修
T2540_.79.0782a11: 生菩提心故。以明朗月輪爲所觀條。第一
T2540_.79.0782a12: 金剛當最初發心上。可本有菩提心事。旁
T2540_.79.0782a13: 如答成候
T2540_.79.0782a14: 假令菩提心言通本有修生故難端聞候共。
T2540_.79.0782a15: 今云菩提心體。體言局本有。起盡分明候
T2540_.79.0782a16: 次就先徳祕釋難勢來候共。五轉門時第一
T2540_.79.0782a17: 轉約本有菩提心。第二轉屬修生菩提心
T2540_.79.0782a18: 故。東阿行亦因釋。被顯此意候　但至雙
T2540_.79.0782a19: 開菩提心雙字起盡者。約金胎兩部得意
T2540_.79.0782a20: 故無子細候
T2540_.79.0782a21: 會一義意。自宗本覺門宗旨故。最初發心可
T2540_.79.0782a22: 局本有被成立候共。今金剛名虚空無垢。
T2540_.79.0782a23: 與處處云得此虚空無垢菩提心文義全同
T2540_.79.0782a24: 故。却云局初地修生。局本有云間敷候
T2540_.79.0782a25: 次儀軌文本有修生二種菩提心開觀前故。
T2540_.79.0782a26: 二種各別存置候
T2540_.79.0782a27: 至者。第一虚空無垢執金剛。可通本有修
T2540_.79.0782a28: 生歟否之所論候
T2540_.79.0782a29:   闡提定性
T2540_.79.0782b01: 難意。凡定性迴心法華誠説。闡提成佛涅槃
T2540_.79.0782b02: 金言故。顯教一乘盛談其義上。非一家不
T2540_.79.0782b03: 共談事。不及異論候　依之人師或云二
T2540_.79.0782b04: 乘作佛唯在法華。或述闡提有心猶可作佛
T2540_.79.0782b05: 故。旁疑霧難散候
T2540_.79.0782b06: 答意。凡按釋相。上標謂持祕密神通之力。
T2540_.79.0782b07: 下結不共一切摩訶那羅延力故。祕密不共
T2540_.79.0782b08: 義勿論候　是以大師解今文。擧華嚴法華
T2540_.79.0782b09: 等不共之義畢。述不共義重重非一。此中不
T2540_.79.0782b10: 共義密不共顯之義條。旁如答成候
T2540_.79.0782b11: 假令以定性闡提救療義顯乘盛談之旨。重
T2540_.79.0782b12: 重難端聞候共。宗家以方經丸藥喩。顯顯密
T2540_.79.0782b13: 差異故。不及苦勞候
T2540_.79.0782b14: 會一義意。以當段文被成立候共。約祕
T2540_.79.0782b15: 密救療故無子細候　次證宗家釋。既判
T2540_.79.0782b16: 致遲速之異故。許自分救療義明鏡上。敢
T2540_.79.0782b17: 成依憑間敷候
T2540_.79.0782b18: 至者。救療定性闡提事。可自宗不共談歟
T2540_.79.0782b19: 否之所論候
T2540_.79.0782b20:   一門普門
T2540_.79.0782b21: 難意。凡一門普門因行既各別故。得果不可
T2540_.79.0782b22: 同事。不及異求候　依之疏中釋行者精
T2540_.79.0782b23: 勤不久成此仙身更轉方便即成毘盧遮那
T2540_.79.0782b24: 佛身之更轉方便言。一門果上重可修普門
T2540_.79.0782b25: 行道理分明條。疑難更不止處候
T2540_.79.0782b26: 答意。凡按一門諸尊候。若少分未等一法
T2540_.79.0782b27: 未滿即不名一切集會也之人。而無非遮那
T2540_.79.0782b28: 己體故。契一門尊時。即可契普門果義勿
T2540_.79.0782b29: 論候　是以疏判然其學者隨於一法明道
T2540_.79.0782c01: 而得悟入即是普入一切諸總持門。如從一
T2540_.79.0782c02: 門見王即是普入千門萬戸上。旁如答成
T2540_.79.0782c03: 候
T2540_.79.0782c04: 假令一門普門因行既各別故難勢聞候共。
T2540_.79.0782c05: 果徳融會故無相違候　次至更轉方便釋
T2540_.79.0782c06: 者。轉一門局執心。即成普門毘盧遮那身
T2540_.79.0782c07: 云義見故。無子細事候
T2540_.79.0782c08: 會一義意。一門諸尊若少分未等一法未滿
T2540_.79.0782c09: 即不名一切集會也之人故被成立候共。於
T2540_.79.0782c10: 所同尊體者。雖實爾。關能同行者者。被
T2540_.79.0782c11: 封謂有異餘尊一尊之思。契一尊時隔
T2540_.79.0782c12: 普門微細妄執猶殘故。唯契一門存候　次
T2540_.79.0782c13: 然其學者等疏釋。示果徳融會。勸學者觀
T2540_.79.0782c14: 心釋可得意候
T2540_.79.0782c15: 至者。今文顯得一門時即得普門法界義
T2540_.79.0782c16: 歟否之所論候
T2540_.79.0782c17:   四聖四隅
T2540_.79.0782c18: 難意。凡於曼荼羅雖有三本不同。無於第
T2540_.79.0782c19: 二重擧普賢慈氏觀音三菩薩。而八葉中既
T2540_.79.0782c20: 有其名體故。今四聖者可四隅菩薩事。不
T2540_.79.0782c21: 及異求上。御答更難依用候
T2540_.79.0782c22: 答意。凡可第二重菩薩存意。疏釋四菩薩
T2540_.79.0782c23: 云諸菩薩大悲方便普門攝受無量衆生輔
T2540_.79.0782c24: 佐法王行如來事名大眷屬。與第三卷第二
T2540_.79.0782c25: 重釋文義全同故。第二重菩薩事勿論條如
T2540_.79.0782c26: 答成候
T2540_.79.0782c27: 假令就菩薩名體相違難勢聞候共。第二十
T2540_.79.0782c28: 卷疏釋觀音文殊彌勒已在八葉中漸出于
T2540_.79.0782c29: 外故。次圓中有文殊觀音等故。第二重尊雖
T2540_.79.0783a01: 不可除。以刹塵海滴菩薩不可擧盡。且
T2540_.79.0783a02: 擧三五得意置候。其上除蓋障八葉中無
T2540_.79.0783a03: 之故。強不此難勢處候
T2540_.79.0783a04: 會一義意。疏釋今四菩薩云名大眷屬。與
T2540_.79.0783a05: 第三卷第二重釋全同故被成立候共。今
T2540_.79.0783a06: 於内眷屬内。菩薩約菩薩類同。准第二重
T2540_.79.0783a07: 云大眷屬可得意候
T2540_.79.0783a08: 至者。今四聖者可八葉四隅菩薩歟否之所
T2540_.79.0783a09: 論候
T2540_.79.0783a10:   實行當機
T2540_.79.0783a11: 難意。凡疏上文云次明群機嘉會之時所同
T2540_.79.0783a12: 聞法。群機嘉會可當機衆事。不及異求候
T2540_.79.0783a13:   依之今文明當經現瑞加持之因由。判各
T2540_.79.0783a14: 引無量當機衆同入法界漫荼羅爲饒益此初
T2540_.79.0783a15: 入法門實行諸菩薩故。旁疑滯難止候
T2540_.79.0783a16: 答意。凡三重曼荼羅聖衆。皆是從心流出眷
T2540_.79.0783a17: 屬。心内三點法門故。無實行因人。義勿論候
T2540_.79.0783a18:   是以智度論釋此衆亦是法性身非生死
T2540_.79.0783a19: 人所見。宗家判從果向因之人非從因至果
T2540_.79.0783a20: 之人故。旁如答成候
T2540_.79.0783a21: 假令以云群機嘉會時難勢聞候共。約發
T2540_.79.0783a22: 起衆云爾無妨候　次至各引無量當機衆
T2540_.79.0783a23: 等文者。明加持世界事故。非今經説會更
T2540_.79.0783a24: 成難間敷候
T2540_.79.0783a25: 會一義意。三重曼荼羅聖衆皆是從心流出
T2540_.79.0783a26: 聖衆故被成立候共。從心流出聖者爾。其中
T2540_.79.0783a27: 可有初入當機實行一類存候　次證智論
T2540_.79.0783a28: 文。今由如來神力加持故。可有見色聞聲
T2540_.79.0783a29: 義候其所以者。疏中云而以自在神力令
T2540_.79.0783b01: 一切衆生。見身密之色聞語密聲悟意密
T2540_.79.0783b02: 法故。無相違候　次宗家釋約從心流出
T2540_.79.0783b03: 人候
T2540_.79.0783b04: 至者。今經會座可有當機實行人歟否之所
T2540_.79.0783b05: 論候
T2540_.79.0783b06:   化身説段
T2540_.79.0783b07: 難意。凡按文段鉤鎖。上明示現之義畢。云
T2540_.79.0783b08: 非從毘盧遮那身或語或意生等。是顯彼二
T2540_.79.0783b09: 業生不生之生故。受用身説段事難及異求
T2540_.79.0783b10: 候　若爲化身各別説段。受用有現身無
T2540_.79.0783b11: 説法。變化有説法無現身上。上未明化
T2540_.79.0783b12: 身故。指何可云非從等候乎。旁高祖解釋
T2540_.79.0783b13: 不明候
T2540_.79.0783b14: 答意。凡現瑞加持之相尤合通受用已下三
T2540_.79.0783b15: 身。唯有受用等流闕變化事。有其義間敷
T2540_.79.0783b16: 候　是以疏上云然此應化非從毘盧遮那
T2540_.79.0783b17: 等。依今文見條。旁如答成候
T2540_.79.0783b18: 假令以文段鉤鎖難勢來候共。上無盡莊嚴
T2540_.79.0783b19: 藏通三身總説得意候　次非從毘盧遮那
T2540_.79.0783b20: 等文。約彼總説中變化身。經云非從毘盧遮
T2540_.79.0783b21: 那等。疏釋轉釋佛莊嚴藏故。旁無相違候
T2540_.79.0783b22: 會御定判義意。現瑞文可有三身。關變化
T2540_.79.0783b23: 身歟反詰候共。擧受用等流顯變化身可
T2540_.79.0783b24: 得意候。或又依安然意。又現執金剛已下
T2540_.79.0783b25: 可見變化身説段候　次疏上云然此應
T2540_.79.0783b26: 化故被成立候共。彼釋取受用説文轉用。
T2540_.79.0783b27: 爲應化釋故加應化言。是可的據候
T2540_.79.0783b28: 至者。非從毘盧遮那等一段。爲説變化身
T2540_.79.0783b29: 文事。一且不審也云所論候
T2540_.79.0783c01:   四身廢立
T2540_.79.0783c02: 難意。凡按宗家釋。於四重壇分別四身時。
T2540_.79.0783c03: 以外金剛部定等流身故。第一二重菩薩
T2540_.79.0783c04: 可變化身事。不及異求候　依之大師護
T2540_.79.0783c05: 摩次第。釋金剛蓮華等爲變化身。祕藏記判
T2540_.79.0783c06: 外金剛部龍鬼等爲等流身故。難勢尤有所
T2540_.79.0783c07: 以樣覺候
T2540_.79.0783c08: 答意。凡三身四身開合不同候。然三身時以
T2540_.79.0783c09: 雜類身合變化身。四身時開等流身爲別
T2540_.79.0783c10: 身故。九界盡可名等流身義勿論候　是
T2540_.79.0783c11: 以密嚴尊者釋。不動九界述情。悉目等流
T2540_.79.0783c12: 法身被顯故。旁如答申候
T2540_.79.0783c13: 假令以宗家釋被募義勢候共。護摩釋且
T2540_.79.0783c14: 約四重壇分別四身。一往廢立了簡申候。祕
T2540_.79.0783c15: 藏記龍鬼等之等言。等菩薩得意無不足
T2540_.79.0783c16: 候
T2540_.79.0783c17: 會一義意。三身四身開合不同故成立聞候
T2540_.79.0783c18: 共。開時外金剛部龍鬼等爲等流身故。佛菩
T2540_.79.0783c19: 薩可爲變化身義。理在絶言候　次至密
T2540_.79.0783c20: 嚴尊者釋者。約平等覺悟見。判悉目等流
T2540_.79.0783c21: 法身故。於四重壇分別四身誠證難成候｣
T2540_.79.0783c22: 至者。又現執金剛等文。可等流身歟否之所
T2540_.79.0783c23: 論候
T2540_.79.0783c24:   普賢蓮華手
T2540_.79.0783c25: 難意。凡今文於加持世界。現瑞相三身中。
T2540_.79.0783c26: 説等流文段故。非自性會聖衆事。不及異
T2540_.79.0783c27: 求處候　依之疏上牒時彼菩薩等文已。
T2540_.79.0783c28: 釋謂將説此平等法門故。先以自在加持感
T2540_.79.0783c29: 動大衆。悉現普門境界祕密莊嚴不可思議
T2540_.79.0784a01: 未曾有事。因彼疑問而演説之故。疑滯更
T2540_.79.0784a02: 難散候
T2540_.79.0784a03: 答意。凡從自證功徳爲利衆生現四重聖
T2540_.79.0784a04: 衆時。機見不及名自性會。受用以下直
T2540_.79.0784a05: 引當機衆號加持世界故。自性加持只任
T2540_.79.0784a06: 機見有無條。自性會聖衆義勿論候　是以
T2540_.79.0784a07: 下疏判第一重伊字三點諸内眷屬與今擧
T2540_.79.0784a08: 此三點釋全同故。旁如答成候
T2540_.79.0784a09: 假令今文加持世界等流身説段故難勢聞候
T2540_.79.0784a10: 共。自性加持約機見有無。其位雖殊。於其
T2540_.79.0784a11: 身體者無二重示現故。無相違候　次疏
T2540_.79.0784a12: 家釋由此道理故。無子細候
T2540_.79.0784a13: 會一義意。自性加持任機見有無故被成
T2540_.79.0784a14: 立候共。機見不及爲自性會上。直對實
T2540_.79.0784a15: 行受用已下非自性會道理必然候　次至
T2540_.79.0784a16: 三點名言同者。約神變不改自性義。云三
T2540_.79.0784a17: 點得意無不足候
T2540_.79.0784a18: 至者。今三菩薩可自性會聖衆歟否之所論
T2540_.79.0784a19: 候
T2540_.79.0784a20:   序分得益
T2540_.79.0784a21: 難意。凡以宗家釋思經説相。引如來之日
T2540_.79.0784a22: 加持故身語意平等句法門文。註自性身説
T2540_.79.0784a23: 法候。説法既有上者。得益可有事不及異
T2540_.79.0784a24: 求候　依之疏中釋得益文。述若欲超昇
T2540_.79.0784a25: 佛地即同大日如來亦可致也故。疑尚不止
T2540_.79.0784a26: 處候
T2540_.79.0784a27: 答意。凡三身瑞相上有此得益故。可加持
T2540_.79.0784a28: 世界得益義勿論候　是以疏中牒時彼菩
T2540_.79.0784a29: 薩乃至牙種生起文。釋謂將説此平等法門
T2540_.79.0784b01: 故先以自在加持感動大衆悉現普門境界祕
T2540_.79.0784b02: 密莊嚴不可思議未曾有事因彼疑問而演説
T2540_.79.0784b03: 之文鉤鎖。非今經得益旨分明故。旁如答
T2540_.79.0784b04: 成候
T2540_.79.0784b05: 假令以宗家釋御難聞候共。以經家明集
T2540_.79.0784b06: 會儀式文。且註法身説法故。非正説法
T2540_.79.0784b07: 位條。疑難成間敷候　次至疏家釋者。設
T2540_.79.0784b08: 加持世界説密教義者云即同大日。不足
T2540_.79.0784b09: 怪事候
T2540_.79.0784b10: 會一義意。三身瑞相上有此得益故。成義
T2540_.79.0784b11: 勢來候共。明今經起因有三身瑞相説。明
T2540_.79.0784b12: 今經得益有所謂初發心等得益説故。於文
T2540_.79.0784b13: 鉤鎖者不及疑事候　次至云疏家釋牒
T2540_.79.0784b14: 得益文已。釋瑞相故者。依前成道理三身
T2540_.79.0784b15: 瑞相後有得益文故。牒加無子細事候｣
T2540_.79.0784b16: 至者。所謂初發心等文。可當經得益歟否之
T2540_.79.0784b17: 所論候
T2540_.79.0784b18:
T2540_.79.0784b19: 大疏談義第四
T2540_.79.0784b20:
T2540_.79.0784b21:   界趣輪迴
T2540_.79.0784b22: 難意。凡縁業生者。界趣輪迴業果。人執品
T2540_.79.0784b23: 分齊見候。爾所寄齊二乘既盡人執條。能
T2540_.79.0784b24: 寄齊相普間敷事。所不及異論候　依之
T2540_.79.0784b25: 開疏家解釋候。爲有情疑愛因縁。造身口
T2540_.79.0784b26: 意種種虚妄不清淨業。乘如是業生六趣
T2540_.79.0784b27: 身判上者。疑滯更難止候
T2540_.79.0784b28: 答意。凡今宗意一念越三妄。至初地淨菩提
T2540_.79.0784c01: 心事候。時今所得果云虚空無垢大菩提
T2540_.79.0784c02: 心故。可通後二劫事勿論候　是以下疏
T2540_.79.0784c03: 判第三劫。云第三重微細百六十心煩惱業
T2540_.79.0784c04: 壽種除。文勢既全同故。旁如答成候
T2540_.79.0784c05: 假令所寄齊二乘既盡人執故難端聞候共。
T2540_.79.0784c06: 二乘人執斷實教雖不許之。且任自教意
T2540_.79.0784c07: 齊智品分故。能寄齊通三劫無不足候
T2540_.79.0784c08: 次至疏家釋者。人法二執倶分麁細極細三
T2540_.79.0784c09: 重故。界趣業果通三妄得意。無子細候｣
T2540_.79.0784c10: 會一義意。所得果云虚空無垢大菩提心
T2540_.79.0784c11: 故被成立候共。且約過重擧分段麁苦存
T2540_.79.0784c12: 置故。無相違候　次證下疏。彼擧變易業
T2540_.79.0784c13: 壽故。不云六趣果上。更不可成由候
T2540_.79.0784c14: 至者。今業壽種除通三妄否之所論候
T2540_.79.0784c15:   佛果開合
T2540_.79.0784c16: 難意。凡披疏家解釋候。解十地滿足句。云
T2540_.79.0784c17: 乃至成菩提無行可増故。從十地中開佛
T2540_.79.0784c18: 地云事。不及異求候　因此下疏判就前
T2540_.79.0784c19: 三句義中更開佛地爲上上方便心意。於信
T2540_.79.0784c20: 解地三句中開佛果事明鏡故。旁疑難難
T2540_.79.0784c21: 止候
T2540_.79.0784c22: 答意。凡雖地位之開合不同。而有十一地十
T2540_.79.0784c23: 二地四十二地等判文。未見以佛果合十
T2540_.79.0784c24: 地之誠説上。不可攝十地事勿論候　是
T2540_.79.0784c25: 以宗家雜問答中。釋乃至滿足第十地位以
T2540_.79.0784c26: 此一行一道至於第十一地條。旁如答成候｣
T2540_.79.0784c27: 假令疏家解今文。判乃至成菩提無行可増
T2540_.79.0784c28: 故難勢聞候共。十地滿足句含因滿果滿事。
T2540_.79.0784c29: 如起信論如菩薩地盡句含正盡已盡置因
T2540_.79.0785a01: 果二位得意故。無不足候　次至下疏釋
T2540_.79.0785a02: 者。三句自元通佛地故。成難間敷候
T2540_.79.0785a03: 會一義意。有十一地十二地四十二地等判
T2540_.79.0785a04: 文。未見佛果合十地之説故被成立候
T2540_.79.0785a05: 共。疏家已於十地滿足經文。作而成正覺
T2540_.79.0785a06: 釋上。殆可云定判候　次宗家雜問答中
T2540_.79.0785a07: 立十一地者。自本爲明十地滿足句攝佛
T2540_.79.0785a08: 果。約總別義門殊云第十一地存置故。無
T2540_.79.0785a09: 相違候
T2540_.79.0785a10: 至者。十地次第此生滿足經文。以佛果可
T2540_.79.0785a11: 攝十地歟否之所論候
T2540_.79.0785a12:   隨種種趣
T2540_.79.0785a13: 難意。凡諸佛方便利生爲先。説教本意息患
T2540_.79.0785a14: 爲主事候　然者御定判旨難信用處候
T2540_.79.0785a15: 依之諸惡莫作諸善奉行者。諸佛通戒。善
T2540_.79.0785a16: 惡二業非皆齊等者。性相所判候故。諸教中
T2540_.79.0785a17: 雖説人天乘。不説惡趣乘此意見上。御定
T2540_.79.0785a18: 判一旦不審候
T2540_.79.0785a19: 答意。凡今宗意以示眞實相爲宗趣。以即
T2540_.79.0785a20: 事而眞爲規模。性徳自爾法門故。簡六趣
T2540_.79.0785a21: 業果間敷事勿論候　是以經中云乃至説
T2540_.79.0785a22: 生摩睺羅伽法。宗家判皆是自心佛之名字。
T2540_.79.0785a23: 御定判明鏡候
T2540_.79.0785a24: 假令諸佛方便利生爲先。説教本意息患爲
T2540_.79.0785a25: 主故假難聞候共開自心實相。惡趣業因大
T2540_.79.0785a26: 貪大瞋所發故。非凡夫隔礙迷。所受果體隨
T2540_.79.0785a27: 焦熱大焦熱猛焔。融通霍霍呼呼寒氷故。即
T2540_.79.0785a28: 是自心本具水火。全不作重苦候　次至
T2540_.79.0785a29: 經文并性相所判等者。顯家常途教相故。來
T2540_.79.0785b01: 不可成難候
T2540_.79.0785b02: 會御定判義意。自宗即事而眞爲規模故。
T2540_.79.0785b03: 不可簡六趣業果被成候共。雖覺悟前爾。
T2540_.79.0785b04: 凡夫感惡趣受重苦故。示此業因無利
T2540_.79.0785b05: 益樣覺候　次至今經文及宗家高斷者。果
T2540_.79.0785b06: 體實雖曼荼具徳。凡夫隔歴之妄情前大過
T2540_.79.0785b07: 患故。只可授惡趣三密軌則爲其因行候｣
T2540_.79.0785b08: 至者。云説依惡業感惡趣法御定判。一
T2540_.79.0785b09: 旦不明云所論候
T2540_.79.0785b10:   繪木法然
T2540_.79.0785b11: 難意。凡繪木等形像。依迷人不能直見法
T2540_.79.0785b12: 界宮眞實四曼。傳法聖者課巧匠之功所
T2540_.79.0785b13: 令造作故。自性會有之間敷事。不及異
T2540_.79.0785b14: 論候　依之即身義中。引金剛頂經證四
T2540_.79.0785b15: 曼時。四曼各出三重。其中諸佛内證四曼
T2540_.79.0785b16: 及行法所成四曼。可在自性會候。住持四
T2540_.79.0785b17: 曼偏加持世界所用事。其理明鏡候
T2540_.79.0785b18: 答意。凡自宗一塵一法無非本具輪圓之徳
T2540_.79.0785b19: 故。無盡莊嚴曼荼羅中。不可闕形像一法
T2540_.79.0785b20: 事勿論候　是以住心論歸敬六大四曼三
T2540_.79.0785b21: 密之時。於四曼中。上擧揑鑄刻業及威儀
T2540_.79.0785b22: 畢。下結成如是自他四法身法然輪圓我三
T2540_.79.0785b23: 密上。旁如答成候
T2540_.79.0785b24: 假令繪木形像爲迷人課巧匠所令造作
T2540_.79.0785b25: 故。自性會有之間敷歟難端聞候共。以三
T2540_.79.0785b26: 密智眼加持之故。捨相見性。全法界曼荼
T2540_.79.0785b27: 羅條。可在自性會義。理在絶言候　次至
T2540_.79.0785b28: 引證金剛頂經者。彼釋既云量同虚空。彼
T2540_.79.0785b29: 不離之。此不離彼等故。自性會法事不待
T2540_.79.0785c01: 言處候
T2540_.79.0785c02: 會一義意。　一家一塵一法無非本具輪圓
T2540_.79.0785c03: 之法故被成立候共。對餘教談九界縁起
T2540_.79.0785c04: 假相唯佛界眞實。顯自宗十界悉性徳輪圓
T2540_.79.0785c05: 故。云塵塵併法然具徳候。造作假立形像眞
T2540_.79.0785c06: 實不存候　次住心論釋。歸敬眞實四曼之
T2540_.79.0785c07: 因爲示四曼有多種。擧加住持四曼得意
T2540_.79.0785c08: 者。無子細事候
T2540_.79.0785c09: 至者。自性會中可有繪木等形像尊歟否之
T2540_.79.0785c10: 所論候
T2540_.79.0785c11:   五字能造
T2540_.79.0785c12: 難意。凡開疏家釋云阿字門爲地乃至佉
T2540_.79.0785c13: 字門爲空故。以五字直爲能造五大事。不
T2540_.79.0785c14: 及異論處候　依之宗家釋中。或釋六字
T2540_.79.0785c15: 即能造之體。或判能造阿等遍法界而相應
T2540_.79.0785c16: 條。旁難勢有由事候
T2540_.79.0785c17: 答意。凡於六大有法位隨縁二種中。隨縁
T2540_.79.0785c18: 六大四曼所攝。法位六大諸法能造之體事
T2540_.79.0785c19: 治定時。彼體堅濕燸動無疑了知故。自餘諸
T2540_.79.0785c20: 法悉可爲所造義勿論候　是以大師處處
T2540_.79.0785c21: 釋中。以六大爲能造。以四曼三世間定所
T2540_.79.0785c22: 造候。爾五字即四曼隨一之法曼荼羅故。旁
T2540_.79.0785c23: 加答成候
T2540_.79.0785c24: 假令疏家釋釋阿字門爲地等故難端聞候
T2540_.79.0785c25: 共。約以五字爲五大種子義邊意得者。不
T2540_.79.0785c26: 及子細候　次證宗家兩處釋。是亦如前
T2540_.79.0785c27: 爲了因種子義邊存候
T2540_.79.0785c28: 會一義意。爲能造體法位六大者。堅濕燸
T2540_.79.0785c29: 動無礙了知故。自餘諸法可爲所造四曼被
T2540_.79.0786a01: 成立候共。於法位六大。色形有無事雖古
T2540_.79.0786a02: 來未決。今宗理理無邊法門故。可立多具六
T2540_.79.0786a03: 大存候　次大師處處釋。以六大爲能造。
T2540_.79.0786a04: 以四曼三世間定所造故。四曼隨一法曼
T2540_.79.0786a05: 荼羅五字。可所造聞候共。於五字有能所
T2540_.79.0786a06: 造二分中。所造邊雖法曼荼羅。能造邊可
T2540_.79.0786a07: 爲六大覺候
T2540_.79.0786a08: 至者。以五字可直爲能造五大歟否之所
T2540_.79.0786a09: 論候
T2540_.79.0786a10:   四重自性
T2540_.79.0786a11: 難意。凡按金剛手疑問。見現瑞加持條末。
T2540_.79.0786a12: 推知一切智智宗本。問彼因起故。所唱現
T2540_.79.0786a13: 身説法悉可擧加持世界之瑞相事。不及
T2540_.79.0786a14: 異求候　依之疏中釋從大悲胎藏現韋陀
T2540_.79.0786a15: 梵志形等。大悲胎藏指自性會。所現梵志
T2540_.79.0786a16: 可指加持世界故。旁疑氷難消候
T2540_.79.0786a17: 答意。凡於金剛手疑問。有正釋復次二重
T2540_.79.0786a18: 中。正釋約加持世界。復次約自性會見故。
T2540_.79.0786a19: 非加持世界義勿論候　是以疏文云此中
T2540_.79.0786a20: 間意即是發起大悲胎藏漫荼羅也上者。旁
T2540_.79.0786a21: 如答成候
T2540_.79.0786a22: 假令金剛手見現端加持條末。推知一切智
T2540_.79.0786a23: 智宗本問故難勢聞候共。問意甚深顯雖擧
T2540_.79.0786a24: 加持世界現端。密預推知自性土身説並擧
T2540_.79.0786a25: 有故無煩候　次至云從大悲胎藏現韋陀
T2540_.79.0786a26: 梵志者。大悲胎藏指自證位。以自性會世
T2540_.79.0786a27: 天等爲所現得意故。無相違候
T2540_.79.0786a28: 會一義意。就金剛手疑問。有正釋復次二
T2540_.79.0786a29: 重被成候共。今疏例置復次言。不述別
T2540_.79.0786b01: 義事惟多故。不及子細候　次大悲胎藏言
T2540_.79.0786b02: 可自性會聞候共。大悲胎藏曼荼羅者。指
T2540_.79.0786b03: 具縁品所説七日作壇曼荼羅得意故。無
T2540_.79.0786b04: 不足候
T2540_.79.0786b05: 至者。今四重法界圓壇可自性會歟否之所
T2540_.79.0786b06: 論候
T2540_.79.0786b07:   安立無量乘
T2540_.79.0786b08: 難意。凡按今無量乘。加持世界受用已下三
T2540_.79.0786b09: 身所説法門故。可非如義語説條。不可説
T2540_.79.0786b10: 密乘事。不及異論候　依之説隨種種趣
T2540_.79.0786b11: 種種性欲等。逗機説法相。非隨自意語説
T2540_.79.0786b12: 見候上。旁疑難難止候
T2540_.79.0786b13: 答意。凡今無量乘者。云如來應供正遍知
T2540_.79.0786b14: 得一切智智彼得一切智智爲無量衆生廣演
T2540_.79.0786b15: 分布。大日如來一切智智所起法門故。非顯
T2540_.79.0786b16: 乘義勿論候　是以加持世流所説法門。變
T2540_.79.0786b17: 化身説段云宣説眞言道句法。等流身説段
T2540_.79.0786b18: 云宣説眞言道清淨句法故。旁如答成候
T2540_.79.0786b19: 假令無量乘受用已下三身所説故。可非如
T2540_.79.0786b20: 義語難勢來候共。縱應化佛。説密者傳説
T2540_.79.0786b21: 法身説故。無相違候　次云隨種種趣等。
T2540_.79.0786b22: 逗機説法故聞候共。大師釋顯教密教逗機
T2540_.79.0786b23: 證滅故。不及子細候
T2540_.79.0786b24: 會一義意。無量乘者大日如來一切智智所
T2540_.79.0786b25: 起故被成候共。大日如來應用條末可有
T2540_.79.0786b26: 隨他方便得意候　次至應化身等流身説
T2540_.79.0786b27: 段文者。開會説相存置故。不及苦勞候
T2540_.79.0786b28: 至者。今此無量乘可密乘歟否之所論候
T2540_.79.0786b29:   次又釋言
T2540_.79.0786c01: 難意。凡牒文既云清淨句者故。可上清淨
T2540_.79.0786c02: 句異釋事。不及異論處候　依之按疏釋
T2540_.79.0786c03: 相。上釋開示如來清淨知見法門。簡異愛
T2540_.79.0786c04: 見所生不清淨法門。云清淨句法旨。今釋
T2540_.79.0786c05: 述頓成教文名清淨句法由故。可異釋之
T2540_.79.0786c06: 難勢。良有以事候
T2540_.79.0786c07: 答意。凡上異釋者合云復次。既云次又故。
T2540_.79.0786c08: 非上異釋義勿論候　是以窺釋起盡候。
T2540_.79.0786c09: 云次又釋言所謂清淨句者即是頓覺成佛
T2540_.79.0786c10: 神通乘也等。明頓成旨故。所謂初發心已下
T2540_.79.0786c11: 得益文釋事。旁如答成候
T2540_.79.0786c12: 假令牒清淨句者故御難來候共。所謂言
T2540_.79.0786c13: 所含疏家顯之設釋故。無相違事候　次
T2540_.79.0786c14: 至云上明如來清淨知見。今釋頓成旨故
T2540_.79.0786c15: 者。上明説法。今釋得益故。無子細候
T2540_.79.0786c16: 會一義意。不云復次故成立聞候共。復次
T2540_.79.0786c17: 與次又雖文言上下。其意同故無妨義候
T2540_.79.0786c18: 次至疏明頓成旨者。於清淨句。有清淨知
T2540_.79.0786c19: 見義與頓成義故。重牒清淨句者述之條。
T2540_.79.0786c20: 自本不違難者所存候
T2540_.79.0786c21: 至者。次又釋言所謂清淨句者者。上清淨句
T2540_.79.0786c22: 法文果釋歟否之所論候
T2540_.79.0786c23:   更生分別
T2540_.79.0786c24: 難意。凡准下以無妄執分別故無分別亦無
T2540_.79.0786c25: 無分別釋。故字因由第一句總句。次二句遣
T2540_.79.0786c26: 麁細分別別句事。不及異求處候　依此
T2540_.79.0786c27: 智證大師釋判離一切句是總擧也故。旁疑
T2540_.79.0786c28: 執不已事候
T2540_.79.0786c29: 答意。凡上初云離一切分別梵云劫跛。既第
T2540_.79.0787a01: 一句故。次云無分別可第二句義勿論候
T2540_.79.0787a02: 是以覺苑釋述言離一切分別者遣麁分別
T2540_.79.0787a03: 也言無分別者遣細分別也條。旁如答成
T2540_.79.0787a04: 候
T2540_.79.0787a05: 假令以下以無妄執分別故之故字因由。難
T2540_.79.0787a06: 勢來候共。無麁分別者。其上起細分別未
T2540_.79.0787a07: 由生道理故。還答者起盡候　次證智證大
T2540_.79.0787a08: 師釋。不符順文義故不依用候
T2540_.79.0787a09: 會一義意。上離一切分別梵云劫跛既第一
T2540_.79.0787a10: 句釋故成立聞候共。初次言者。分別無分別
T2540_.79.0787a11: 相對故。不及劬勞候　次至覺苑釋者。義
T2540_.79.0787a12: 解人師所判。用不可任意候
T2540_.79.0787a13: 至者。是分別之上更生分別文。釋第二句歟
T2540_.79.0787a14: 否之所論候
T2540_.79.0787a15:   生死所植
T2540_.79.0787a16: 難意。凡顯乘雖極果。未開金剛寶藏故。可
T2540_.79.0787a17: 攝生死所植善事。不及異求處候　依之
T2540_.79.0787a18: 下疏被釋於此眞言體相不如實覺故名爲
T2540_.79.0787a19: 生死中人故。旁疑執不已候
T2540_.79.0787a20: 答意。凡顯教極果越第三劫入自宗初地
T2540_.79.0787a21: 智品故。不可攝生死善義勿論候　是以
T2540_.79.0787a22: 住心論釋極無心。云是因是心望前顯教極
T2540_.79.0787a23: 果於後祕心初心。同則名爲果之位上者。旁
T2540_.79.0787a24: 如答成候
T2540_.79.0787a25: 假令顯乘未開金剛寶藏故難破來候共。
T2540_.79.0787a26: 約自乘談爾。從自宗見之。既入眞言門
T2540_.79.0787a27: 故。無子細事候　次至於此眞言體相不如
T2540_.79.0787a28: 實覺故釋者。約強勝不知得意故。不及苦
T2540_.79.0787a29: 勞候
T2540_.79.0787b01: 會一義意。顯教極果越第三劫。入自家初
T2540_.79.0787b02: 地故成立聞候共。遮情同分齊故。不敢成
T2540_.79.0787b03: 依憑候　次被證住心論釋候共。是亦或
T2540_.79.0787b04: 約遮情同邊。或開會釋得意故無妨候
T2540_.79.0787b05: 至者。生死所植善根中。可攝第八第九住
T2540_.79.0787b06: 心歟否之所論候
T2540_.79.0787b07:
T2540_.79.0787b08: 大疏談義第五
T2540_.79.0787b09:
T2540_.79.0787b10:   發心識體
T2540_.79.0787b11: 難意。凡麁識煩惱未斷之時。細識行解難顯
T2540_.79.0787b12: 故。薄地凡夫發心識體。非深細第八識事。
T2540_.79.0787b13: 不及異求候　依之瑜伽論。以率爾尋求
T2540_.79.0787b14: 等心第六識被判候。而今云尋求菩提條。
T2540_.79.0787b15: 旁疑霧難散候
T2540_.79.0787b16: 答意。凡以五點五智之次第。按發心之識
T2540_.79.0787b17: 體候。可第八識義勿論候　是以心要釋
T2540_.79.0787b18: 中。顯夫修行者初發信心以表菩提心即大
T2540_.79.0787b19: 圓鏡智紇哩娜野心意。大圓鏡智第八識故。
T2540_.79.0787b20: 旁如答成候
T2540_.79.0787b21: 假令麁識煩惱未斷時。細識行解難顯故難
T2540_.79.0787b22: 勢聞候共。今教直入直修直滿直證教意故。
T2540_.79.0787b23: 依教力勝起第八識得意。無子細事候
T2540_.79.0787b24: 次證瑜伽論率爾尋求等釋。權實岐異上者。
T2540_.79.0787b25: 不可同彼候
T2540_.79.0787b26: 會一義意。以五點五智次第被成立候
T2540_.79.0787b27: 共。轉識得智之時。無漏第八故。地上行解
T2540_.79.0787b28: 爾。最初發心位薄地凡夫故。成由間敷候
T2540_.79.0787c01: 次至心要釋者。令初心行者同五方佛位。
T2540_.79.0787c02: 一往釋故無相違候
T2540_.79.0787c03: 至者。眞言行者最初發心之識體。可第八
T2540_.79.0787c04: 識歟否之所論候
T2540_.79.0787c05:   大悲爲根
T2540_.79.0787c06: 難意。凡按疏釋相候。判猶如世間種子藉
T2540_.79.0787c07: 四大衆縁故得生根意以四大。爲根之能生
T2540_.79.0787c08: 見候。而下疏云大悲地界等。四大即爲大
T2540_.79.0787c09: 悲故。大悲根能生。非大悲即根義事。不及
T2540_.79.0787c10: 異求候　依之第三卷疏。被顯從大悲生
T2540_.79.0787c11: 根候上。旁疑難難止候
T2540_.79.0787c12: 答意。凡所修萬行大悲所發行故。萬行能生
T2540_.79.0787c13: 之根尤可大悲義勿論候　是以經文説此
T2540_.79.0787c14: 等悲爲根本。疏家釋以五字門爲縁生大悲
T2540_.79.0787c15: 根。經疏文相分明條。旁如答成候
T2540_.79.0787c16: 假令以猶如世間種子藉四大衆縁等釋。被
T2540_.79.0787c17: 備難端候共。大悲居中。以爲智門五義
T2540_.79.0787c18: 成所生。爲萬行成能生。四大衆縁者指智
T2540_.79.0787c19: 門五義料簡。無相違候 但下疏釋者。大悲
T2540_.79.0787c20: 能生五大故。大悲カ之地界等ト依主釋得意候
T2540_.79.0787c21:   次至第三卷疏者。從リト大悲生スル根ヲ隨文
T2540_.79.0787c22: 點故。不及子細候
T2540_.79.0787c23: 會一義意。所修萬行大悲所發故成立候
T2540_.79.0787c24: 共。萬行中有上求下化二用。下化行譬根。
T2540_.79.0787c25: 上求用喩莖葉華果故。大悲生根義無不
T2540_.79.0787c26: 足候　次至經文并疏家釋者。經此等ハ悲
T2540_.79.0787c27: 爲ナスト根本ヲ讀訓點。疏生スト大悲カ根ヲ依主隨
T2540_.79.0787c28: 義故無妨候
T2540_.79.0787c29: 至者。大悲爲根者。可大悲即根義歟否之
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