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大疏談義 (No. 2540_ 運敝撰 ) in Vol. 79

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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:
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。大悲之地界等依主釋得意候
T2540_.79.0787c21:   次至第三卷疏者。從リト大悲生スル隨文
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
T2540_.79.0787c27: ナスト根本讀訓點。疏生スト大悲依主隨
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
T2540_.79.0788a01: 所論候
T2540_.79.0788a02:   顯行事度
T2540_.79.0788a03: 難意。凡今此無量度門者。眞言行者所修
T2540_.79.0788a04: 故。顯行事六度不可有之事。不及異論候
T2540_.79.0788a05:   依之宗家釋中。判開得本有六度萬行功
T2540_.79.0788a06: 徳更不勞事六度故。疑滯猶以不散處候
T2540_.79.0788a07: 答意。凡眞言行者。普門方便之行業。一切
T2540_.79.0788a08: 智智之諸乘故。雖顯行事六度。約行體不
T2540_.79.0788a09: 可簡之事勿論候 是以菩提心論。釋乃
T2540_.79.0788a10: 至身命而不悋惜故。旁如答成候
T2540_.79.0788a11: 假令今云無量度門者。眞言行者所修故
T2540_.79.0788a12: 難勢來候共。只取所修行體。不取顯乘用
T2540_.79.0788a13: 心故。爲眞言行者所修無不足候 次證
T2540_.79.0788a14: 宗家釋。云更不勞者。非遮事六度之詞
T2540_.79.0788a15: 故。不及劬勞候
T2540_.79.0788a16: 會一義意。眞言教意普門方便之行業。一
T2540_.79.0788a17: 切智智之諸乘故成立聞候共。約得一切智
T2540_.79.0788a18: 智人者爾。因位行者所修不過瑜伽三密
T2540_.79.0788a19: 事理六度可得意候 次至乃至身命而不
T2540_.79.0788a20: 悋惜論判者。菩薩大悲雖不辭之。今無量
T2540_.79.0788a21: 度門中不可存之覺候
T2540_.79.0788a22: 至者。今無量度門中可有顯行事六度歟否
T2540_.79.0788a23: 之所論候
T2540_.79.0788a24:   方便究竟
T2540_.79.0788a25: 難意。凡按第二卷疏候。解觀察三心文。雖
T2540_.79.0788a26: 有長短二釋。未見局佛果之説條。通因
T2540_.79.0788a27: 位事不及異求候 依之疏釋第八地以
T2540_.79.0788a28: 去皆名方便地上者。旁疑執難止候
T2540_.79.0788a29: 答意。凡三句是因行果之次第故。究竟句
T2540_.79.0788b01: 可局佛果義勿論候 是以宗家釋中。判
T2540_.79.0788b02: 從凡位修行六度圓滿成佛故。曰以方
T2540_.79.0788b03: 便爲究竟。成佛以後以大悲濟度衆生故。
T2540_.79.0788b04: 曰方便爲究竟。向上向下讀文有異故。旁
T2540_.79.0788b05: 如答成候
T2540_.79.0788b06: 假令以第二卷疏有長短二廢立構難端。
T2540_.79.0788b07: 彼釋不開佛果。單約十地分別三句之配
T2540_.79.0788b08: 釋故。成誠證間敷候 次至第八地以去皆
T2540_.79.0788b09: 名方便地釋者。依八地已上純無漏相續義。
T2540_.79.0788b10: 且同果位義故。引佛性論八地以上境界皆
T2540_.79.0788b11: 同文專此意候
T2540_.79.0788b12: 會一義意。三句因行果次第故被成候共。
T2540_.79.0788b13: 約通中之本旨候 次證宗家釋。彼釋總因
T2540_.79.0788b14: 位名方便釋相故。別途之判文候
T2540_.79.0788b15: 至者。方便究竟句。局佛果歟否之所論候
T2540_.79.0788b16:   云何菩提
T2540_.79.0788b17: 難意。凡如實知自心者。即是一切智智果
T2540_.79.0788b18: 故。答所求事。不及異求處候 因茲按
T2540_.79.0788b19: 疏解釋候。判如實知自心即是開示如來功
T2540_.79.0788b20: 徳寶處。顯所求果旨上者。旁疑執難止候
T2540_.79.0788b21: 答意。凡問答喩鐘谷應故可符順事候。然
T2540_.79.0788b22: 云問能求答所求。問答乖角大難條。可答
T2540_.79.0788b23: 能求義勿論候 是以疏云如人雖聞寶藏
T2540_.79.0788b24: 發意勤求若不知其所在無由進趣故。示所
T2540_.79.0788b25: 在令行者進趣義故。答能求旨旁如答
T2540_.79.0788b26: 成候
T2540_.79.0788b27: 假令如實知自心者。即一切智智果故難勢
T2540_.79.0788b28: 來候共。如實知自心有十重淺深故無妨候
T2540_.79.0788b29:   次至開示如來功徳寶處釋者。示所在者
T2540_.79.0788c01: 爲令進趣故。答能求深旨候
T2540_.79.0788c02: 會一義意。問答類鐘谷應故成立聞候共。
T2540_.79.0788c03: 能求即所求事自宗本旨故。不違鐘谷應候
T2540_.79.0788c04: 次就如人雖聞寶藏等釋。被立道理候共。
T2540_.79.0788c05: 勤求心能求。寶藏所求故。無相違候
T2540_.79.0788c06: 至者。云何菩提謂如實知自心問答。問能
T2540_.79.0788c07: 求答所求歟否之所論候
T2540_.79.0788c08:   初地即極就新草子
T2540_.79.0788c09: 難意。凡今文釋菩提心爲因句。設雖自宗
T2540_.79.0788c10: 既立十地次位。故可有初後明昧候。爾者
T2540_.79.0788c11: 可初地分證成佛事。不及異論候 由此
T2540_.79.0788c12: 下疏解初地位云然非究竟妙覺大牟尼位
T2540_.79.0788c13: 故。不審更難散候
T2540_.79.0788c14: 答意。凡自家佛乘初地。本有薩埵不二内
T2540_.79.0788c15: 證。萬徳體性候。行者昇此地證薩埵正位
T2540_.79.0788c16: 時。可自證圓極義勿論候 是以宗家顯自
T2540_.79.0788c17: 宗十地横義。判初地與十地無高下故故。旁
T2540_.79.0788c18: 如答成候
T2540_.79.0788c19: 假令設雖自宗。立十地次位故難破來候
T2540_.79.0788c20: 共。十地次位方便行位候。於自證智者無
T2540_.79.0788c21: 増減候 次至然非究竟妙覺大牟尼位釋
T2540_.79.0788c22: 者。彼對相好圓滿正覺故。無相違候
T2540_.79.0788c23: 會一義意。行者昇初地證薩埵正位故成
T2540_.79.0788c24: 立聞候共。心要中釋雖證薩埵正位而見惑
T2540_.79.0788c25: 未除故。難勢潤色候 次至宗家釋者。約
T2540_.79.0788c26: 本有無垢十地。非謂修生顯得地位可得
T2540_.79.0788c27: 意候
T2540_.79.0788c28: 至者。今此便成正覺可初地即極義歟否之
T2540_.79.0788c29: 所論候
T2540_.79.0789a01:   尋求菩提
T2540_.79.0789a02: 難意。凡前三問者尋求成覺發智候。而今答
T2540_.79.0789a03: 説者。唯初尋求之答説。未及第二第三答
T2540_.79.0789a04: 見候故。獨答第一問事。不及異論候 其
T2540_.79.0789a05: 上三問起由以能求自心爲所求一切智
T2540_.79.0789a06: 智所生候。然第三答答自心即一切智者。
T2540_.79.0789a07: 間答倶同詞故。不成答説條。御答猶難思
T2540_.79.0789a08:
T2540_.79.0789a09: 答意。凡問詞雖重重。按其肝要候。第一
T2540_.79.0789a10: 疑尋求。第二疑菩提。第三疑一切智智時。
T2540_.79.0789a11: 答以自心爲彼三種。三問悉被遮事勿論
T2540_.79.0789a12: 候 若如難勢。自心尋求菩提分可事足
T2540_.79.0789a13: 候。菩提所求故。爾者及一切智句可無用候」
T2540_.79.0789a14: 假令三問尋求成覺發智難端聞候共。今答
T2540_.79.0789a15: 答尋求成覺等悉行者一心上義門。顯不行
T2540_.79.0789a16: 而行不到而到自宗深旨故。無不足候 次
T2540_.79.0789a17: 至云問答倶同詞者。以同詞爲答事。如
T2540_.79.0789a18: 長水子&MT01805;以楞嚴清淨本然云何忽生山河
T2540_.79.0789a19: 大地文致問時。瑯瑘惠覺以同文答。言下
T2540_.79.0789a20: 豁然大悟。有其例事候
T2540_.79.0789a21: 會一義意。答以自心爲三種者。三問悉
T2540_.79.0789a22: 被遮故成立聞候共。三問悉亙能所故成
T2540_.79.0789a23: 答間敷候 次一切智句無用云事。第一問
T2540_.79.0789a24: 既亙能求所求故。自心尋求菩提答能求
T2540_.79.0789a25: 邊。自心一切智答所求邊故。讀自心尋求
T2540_.79.0789a26: 菩提及一切智。顯能求所求倶自心。答第一
T2540_.79.0789a27: 問義無子細候
T2540_.79.0789a28: 至者。自心尋求菩提及一切智答三問。悉答
T2540_.79.0789a29: 歟否之所論候
T2540_.79.0789b01:   地前信行
T2540_.79.0789b02: 難意。凡今文菩提心爲因譬説故。非地前
T2540_.79.0789b03: 生死善事。不及異議處候 依之下疏釋
T2540_.79.0789b04: 初地菩薩得此虚空無垢菩提心乃至即是菩
T2540_.79.0789b05: 提心爲因故。難勢更難閣候
T2540_.79.0789b06: 答意。凡於自宗可有地前行者治定故。寶
T2540_.79.0789b07: 藏開發以前即生諦信。可地前義勿論候
T2540_.79.0789b08: 是以疏中判若不以三種祕密方便供養行
T2540_.79.0789b09: 門消融百六十心鑛石之垢何以得此淨菩提
T2540_.79.0789b10: 心故。旁如答成候
T2540_.79.0789b11: 假令今文菩提心爲因譬説故難端來候共。
T2540_.79.0789b12: 於三句可有兼正候。正雖在地上。兼通
T2540_.79.0789b13: 地前子細有間敷候 次至初地菩薩得此
T2540_.79.0789b14: 虚空無垢菩提心釋者。本自明初地文故。
T2540_.79.0789b15: 依憑成間敷候
T2540_.79.0789b16: 會一義意。於自宗可有地前行故成立聞
T2540_.79.0789b17: 候共。自元難勢不遮其義。即生諦信淨菩
T2540_.79.0789b18: 提心。如説而行地上行。乃至施功不已立還
T2540_.79.0789b19: 地前。顯生死所植善根得意故。無不足候
T2540_.79.0789b20:   次至下疏釋者。明地前行故。非菩提心
T2540_.79.0789b21: 爲因釋者。不敢成相違候
T2540_.79.0789b22: 至者。今此信行者可喩生死所植善歟否之
T2540_.79.0789b23: 所論候
T2540_.79.0789b24:   無相至極
T2540_.79.0789b25: 難意。凡留無相爲顯家極理。開有相定表
T2540_.79.0789b26: 徳實相者。一家常談候間。以無相不可爲
T2540_.79.0789b27: 極事。不及異論處候 依之六大四曼悉
T2540_.79.0789b28: 遮那内證境界。字印形像併性徳輪圓法門
T2540_.79.0789b29: 故。以無相爲極義。疑滯尚多端候
T2540_.79.0789c01: 答意。凡如來内證之境界。絶言語域超心
T2540_.79.0789c02: 行處重候條。無相至極義勿論候 是以經
T2540_.79.0789c03: 中依金剛手佛法離諸相法住於法位何故
T2540_.79.0789c04: 大精進而説此有相不順法然道問。答於當
T2540_.79.0789c05: 來世時劣慧諸衆生乃至爲度彼等故隨順説
T2540_.79.0789c06: 是法故。旁如答成候
T2540_.79.0789c07: 假令留無相爲顯家極理故御難來候共。
T2540_.79.0789c08: 有相無相重重故。雖爲下機明顯乘無相。
T2540_.79.0789c09: 爲上根説表徳有相。是尚預機領解施設
T2540_.79.0789c10: 候。如來内證境界釋五居足斷十慮手亡故。
T2540_.79.0789c11: 良有以事候 次至云六大四曼悉遮那内
T2540_.79.0789c12: 證境界故者。是猶言議所及故。非至極重
T2540_.79.0789c13: 不成難候
T2540_.79.0789c14: 會一義意。如來内證境界超言議域故成
T2540_.79.0789c15: 立聞候共。四言九心不及分可得意候 次
T2540_.79.0789c16: 至佛法離諸相等經文者。顯無盡莊嚴境界
T2540_.79.0789c17: 離凡夫妄計相。非四言假説相旨。有此
T2540_.79.0789c18: 説候
T2540_.79.0789c19: 至者。自宗意以無相可爲極歟否之所論
T2540_.79.0789c20:
T2540_.79.0789c21:   犢子人執
T2540_.79.0789c22: 難意。凡思此宗計候。立五法藏時。云三世
T2540_.79.0789c23: 無爲外不可説藏有人故。可人執品惑事。
T2540_.79.0789c24: 不及異求處候 依之西明引三藏解。釋
T2540_.79.0789c25: 是我執故煩惱障攝。淄洲判唯有學凡作如
T2540_.79.0789c26: 是計故。旁疑情難解候
T2540_.79.0789c27: 答意。凡犢子計釋五衆和合有人法故。五衆
T2540_.79.0789c28: 和合上人法非實我義勿論候 是以慈恩
T2540_.79.0789c29: 大師釋乃至成佛此我常在。淄洲大師述實
T2540_.79.0790a01: 是法執條。旁如答成候
T2540_.79.0790a02: 假令犢子部立五法藏時。計不可説藏有
T2540_.79.0790a03: 人故。難勢來候共。淄洲是判今據情解妄謂
T2540_.79.0790a04: 爲我故。無妨候 次西明釋違大乘正嫡慈
T2540_.79.0790a05: 恩所判故。不依用候 次至唯有學凡淄
T2540_.79.0790a06: 洲釋者。置或字故一往義可意得候
T2540_.79.0790a07: 會一義意。就云五衆和合被立道理候
T2540_.79.0790a08: 共。彼即蘊計中計五蘊總我者。以和合計
T2540_.79.0790a09: 人義故。和合不成由候 次慈恩釋者。約
T2540_.79.0790a10: 有學凡位所執故。無子細事候 次至實
T2540_.79.0790a11: 是法執釋者。背三藏解釋故。此義不足
T2540_.79.0790a12: 信用候
T2540_.79.0790a13: 至者。犢子所計人法。可八執品煩惱歟否之
T2540_.79.0790a14: 所論候
T2540_.79.0790a15:
T2540_.79.0790a16: 大疏談義第六
T2540_.79.0790a17:
T2540_.79.0790a18:   即心之印
T2540_.79.0790a19: 難意。凡按文鉤鎖候。上云彼言諸法實相
T2540_.79.0790a20: 者即是此經心之實相。開會釋畢。次所明即
T2540_.79.0790a21: 心之印故。可指眞言教事。不及異求候。依
T2540_.79.0790a22: 之披出生義。釋起化城以接之。由糞除
T2540_.79.0790a23: 以誘之。及乎大種姓人法縁已熟。三祕密教
T2540_.79.0790a24: 説時方至。遂却住自受用身。據色究竟天
T2540_.79.0790a25: 宮等故。以金剛頂經擬法華爲説實相印。
T2540_.79.0790a26: 云然後爲説即心之印見條。旁難勢有由事
T2540_.79.0790a27:
T2540_.79.0790a28: 答意。凡窺釋文次第。諸蘊和合中我不可得
T2540_.79.0790b01: 者。明小乘教。諸法從縁生都無自性者。指
T2540_.79.0790b02: 大乘權教。但爲薄福衆生已下可顯一乘義
T2540_.79.0790b03: 勿論候。是以簡異即心之印。釋今經即不如
T2540_.79.0790b04: 是故。旁如答成候
T2540_.79.0790b05: 假令開會釋畢云即心之印故難端聞候共。
T2540_.79.0790b06: 爲顯法華説相異直約諸法之旨。擧彼經
T2540_.79.0790b07: 得意無不足候
T2540_.79.0790b08: 次以出生義被備依憑。今即心之印當出
T2540_.79.0790b09: 生義由糞除誘之。直約諸法當大種姓人
T2540_.79.0790b10: 已下。故無相違候
T2540_.79.0790b11: 會一義意。上擧三乘教故。但爲薄福已下
T2540_.79.0790b12: シト顯一乘。成立聞候共。上諸法從縁生位
T2540_.79.0790b13: 權實大乘存置故。不及苦勞候。次至簡
T2540_.79.0790b14: 異釋者。簡異漸次開實相見無子細候
T2540_.79.0790b15: 至者即心之印者。可眞言教歟否所論候
T2540_.79.0790b16:   頓覺成佛
T2540_.79.0790b17: 難意。凡頓覺成佛義一乘規模之所談。實教
T2540_.79.0790b18: 通滿之軌則故。非不共談事。所不及異求
T2540_.79.0790b19: 候。因茲處胎經説魔梵釋女皆不捨身不受
T2540_.79.0790b20: 身。法華明龍女無垢之成道。華嚴顯覩率天
T2540_.79.0790b21: 子三重頓圓益善財童子一生即身旨條。旁
T2540_.79.0790b22: 難勢難止候
T2540_.79.0790b23: 答意。凡頓覺成佛者。即身頓證之義。直修直
T2540_.79.0790b24: 滿之談故。可一家不共談義勿論候。是以菩
T2540_.79.0790b25: 提心論述唯眞言法中即身成佛。宗家引二
T2540_.79.0790b26: 經一論文成祕密不共之旨上。旁如答成
T2540_.79.0790b27:
T2540_.79.0790b28: 假令頓覺成佛義。實教通滿之義相故難勢
T2540_.79.0790b29: 聞候共。或約理性一味之談。或述初後相即
T2540_.79.0790c01: 之義。故無妨候。次胎經所説及龍女成道會
T2540_.79.0790c02: 初住分證。善財三生判果隔因故。故旁無
T2540_.79.0790c03: 相違候
T2540_.79.0790c04: 會一義意頓覺成佛義。直修直滿之談故成
T2540_.79.0790c05: 立聞候共。於一乘實教談此義故無不足
T2540_.79.0790c06: 事候。次至菩提心論并宗家釋者。三密五相
T2540_.79.0790c07: 之成佛者。餘教無之故。釋爾得意置不及
T2540_.79.0790c08: 子細義候
T2540_.79.0790c09: 至者頓覺成佛可一家不共之談歟否之所
T2540_.79.0790c10: 論候
T2540_.79.0790c11:   一乘經劫就新草子
T2540_.79.0790c12: 難意。凡以時分妄執。爲顯密差異事候。爾
T2540_.79.0790c13: 一乘教定第三劫上可歴三祇事。不及異
T2540_.79.0790c14: 求候。依此第三劫疏釋舟車神通至到一
T2540_.79.0790c15: 處。專第三劫八九舟車見條。旁疑難難
T2540_.79.0790c16: 止候
T2540_.79.0790c17: 答意。凡顯一乘盛談頓成之旨候上。不可
T2540_.79.0790c18: 屬無量劫菩薩義勿論候。是以華嚴經説
T2540_.79.0790c19: 初發心時便成正覺。法華經宜須臾聞之即
T2540_.79.0790c20: 得究竟阿耨菩提候條。旁如答成候
T2540_.79.0790c21: 假令以時分妄執爲顯密差異歟。難端聞
T2540_.79.0790c22: 候共。第三劫依妄執義。故不成難候 次舟
T2540_.79.0790c23: 車神通至到一處釋。第二劫三乘教譬舟車。
T2540_.79.0790c24: 第三劫能越合喩神通。故無相違候
T2540_.79.0790c25: 會一義意。顯一乘盛談頓成之旨故成立
T2540_.79.0790c26: 聞候共。於本宗約相即圓融談頓成義。實
T2540_.79.0790c27: 經劫存置候。次華嚴經初發心時便成正覺
T2540_.79.0790c28: 文。約圓融門雖如是説。行布門前經四十
T2540_.79.0790c29: 二位送三祇劫數得意候。次法華須臾聞
T2540_.79.0791a01: 之文謂聞經少時。故不敢成誠證候
T2540_.79.0791a02: 至者如餘遠離方便諸菩薩中。可有顯一乘
T2540_.79.0791a03: 菩薩歟否之所論候
T2540_.79.0791a04:   直約諸法
T2540_.79.0791a05: 一旦難意。凡直約諸法者。指非青非黄等遮
T2540_.79.0791a06: 情法門見候。然顯乘盛談遮情無相義上。
T2540_.79.0791a07: 非不共法門事。不及異求處候。依之疏中
T2540_.79.0791a08: 或云如摩訶般若以無量門入諸法實相。或
T2540_.79.0791a09: 云即是摩訶般若等中歴法廣明者是也。全
T2540_.79.0791a10: 以今經文讓般若經。故旁定判有疑事候。
T2540_.79.0791a11: 答意。凡今文簡諸經漸次開實相要令時義
T2540_.79.0791a12: 契合。云今經則不如是。故不共説事勿論
T2540_.79.0791a13: 候。是以疏文云今眞言行者於初發心時
T2540_.79.0791a14: 直觀自心實相了如本不生故條。旁如答成
T2540_.79.0791a15:
T2540_.79.0791a16: 假令遮情無相法門顯家盛談故難端聞候
T2540_.79.0791a17: 共。諸經説説諸法實相。今經説相歴法令
T2540_.79.0791a18: 知自心實相。故懸隔處候。次讓般若經事。
T2540_.79.0791a19: 例歴法邊分故。不成難候。會定判義意。
T2540_.79.0791a20: 今文簡諸經漸次開實相要令時義契合。故
T2540_.79.0791a21: 被成道理候共。説相雖漸開直説異。至歴
T2540_.79.0791a22: 諸法了知實相。者。更無別異候。次至疏
T2540_.79.0791a23: 文者。法華所説爲令衆生聞佛知見文。令
T2540_.79.0791a24: 了自心實相義故。尚以不明候
T2540_.79.0791a25: 至者直約諸法文。可今經不共説歟否所論
T2540_.79.0791a26:
T2540_.79.0791a27:   所執捨不捨
T2540_.79.0791a28: 難意。凡今宗以即事而眞。爲一家規摸談。
T2540_.79.0791a29: 以直約諸法。爲餘教超絶謂事候間。所執
T2540_.79.0791b01: 不捨義不及異求候。依之先徳釋中判不
T2540_.79.0791b02: 動九界迷情悉目等流法身故。旁疑殆難
T2540_.79.0791b03: 散候
T2540_.79.0791b04: 答意。凡佛教太旨顯密雖異。無非迷方指
T2540_.79.0791b05: 南故。有轉迷開悟分者。可捨所執義勿論
T2540_.79.0791b06: 候。是以披疏家釋候。釋此因因尚空云何
T2540_.79.0791b07: 而有果文。如是縁起法中而言有因有果。
T2540_.79.0791b08: 即是遍計所執。墮斷常一異不入中道被
T2540_.79.0791b09: 顯候條。旁如答成候
T2540_.79.0791b10: 假令以即事而眞直約諸法。爲一家超絶規
T2540_.79.0791b11: 模故。難勢來候共。即事而眞直約諸法者。
T2540_.79.0791b12: 約有體法候。次至先徳釋者。自元雖迷情
T2540_.79.0791b13: 當體即等流法身。帶隔歴所執故。迷情不
T2540_.79.0791b14: 自覺知條。可捨之事理在絶言候
T2540_.79.0791b15: 會一義意雖顯密異。無非轉迷開悟指南
T2540_.79.0791b16: 被成立候共。迷悟者知與不知之異。
T2540_.79.0791b17: 一法無所捨可得意候。次至下疏釋者。
T2540_.79.0791b18: 簡遍計所執。云墮斷常一異不入中道
T2540_.79.0791b19: 者。即順常途之所判存置候
T2540_.79.0791b20: 至者就明法明道取毒蛇喩。然可改迷情
T2540_.79.0791b21: 所執歟否之所論候
T2540_.79.0791b22:   金剛寶藏
T2540_.79.0791b23: 難意。凡金剛寶藏者。名菩提心事候。爾者
T2540_.79.0791b24: 開發菩提心義顯乘盛談故。非自宗不共事。
T2540_.79.0791b25: 不及異求候。其上金剛寶藏名稱源出涅
T2540_.79.0791b26: 槃經候。而彼經喩涅槃佛性條。旁如答成
T2540_.79.0791b27: 趣。疑氷更難消候
T2540_.79.0791b28: 答意。凡一家意以無盡莊嚴爲寶藏體候
T2540_.79.0791b29: 故。性徳輪圓法門專可自宗不共談義勿論
T2540_.79.0791c01: 候。是以宗家釋金剛一官開内庫授寶被
T2540_.79.0791c02: 判上。旁如答成候
T2540_.79.0791c03: 假令金剛寶藏者。名菩提心故難勢來候共。
T2540_.79.0791c04: 於菩提心有遮情表徳二義中。顯乘菩提
T2540_.79.0791c05: 心遮情一邊故。寶藏開發義不許候。次金剛
T2540_.79.0791c06: 寶藏名稱源出涅槃經故聞候共。彼經權多
T2540_.79.0791c07: 實少經故無妨候
T2540_.79.0791c08: 會一義意。一家意以無盡莊嚴爲寶藏體
T2540_.79.0791c09: 被成立候共。八九住心疏家或釋至到
T2540_.79.0791c10: 一處。或判獲寶終無異路故。可開見寶
T2540_.79.0791c11: 藏道理分明候。次至宗家釋者。奪門釋存
T2540_.79.0791c12: 置故無子細候
T2540_.79.0791c13: 至者開發金剛寶藏者。可自宗不共談歟
T2540_.79.0791c14: 否之所論候
T2540_.79.0791c15:   住無爲戒
T2540_.79.0791c16: 難意。凡今無爲戒云不從師得。述心之本性
T2540_.79.0791c17: 即是尸羅意。以淨菩提心上離諸過義邊。
T2540_.79.0791c18: 爲防非止惡義。稱住無爲戒見候條。非三
T2540_.79.0791c19: 摩耶戒事。不及異論處候
T2540_.79.0791c20: 依之下疏開尸羅沒栗多二種戒。尸羅爲本
T2540_.79.0791c21: 性戒。沒栗多翻制戒。而覺苑師判今持明者
T2540_.79.0791c22: 戒沒栗多條。旁難勢難閣候
T2540_.79.0791c23: 答意。凡顯密戒法相分中。眞言行者受持戒
T2540_.79.0791c24: 名三摩耶戒事候。爾今無爲戒可三摩耶
T2540_.79.0791c25: 戒義勿論候。是以持明禁戒品疏分尸羅沒
T2540_.79.0791c26: 栗多二種戒。沒栗多云有時願戒。尸羅長時
T2540_.79.0791c27: 所持戒被顯上。今尸羅可眞言行者長時所
T2540_.79.0791c28: 持三摩耶戒義明鏡故。旁如答成候
T2540_.79.0791c29: 假令云不從師得述心之本性即是尸羅故
T2540_.79.0792a01: 難端聞候共。三摩耶之戒禮非如聲聞戒第
T2540_.79.0792a02: 三羯磨竟。七支無表初來在身中故釋爾
T2540_.79.0792a03: 候。次證覺苑師釋。彼定期限成就戒故。非
T2540_.79.0792a04: 三摩耶戒事。不及費言候
T2540_.79.0792a05: 會一義意。眞言行者戒可三摩耶戒被成
T2540_.79.0792a06: 立候共。籍師授戒爾。今法明道智上自然
T2540_.79.0792a07: 成就戒故非三摩耶戒得意候。次至持明
T2540_.79.0792a08: 禁戒品疏者。沒栗多翻制戒故。不局定期
T2540_.79.0792a09: 限戒。廣通三摩耶戒等名可存候
T2540_.79.0792a10: 至者今無爲戒可三摩耶戒歟否之所論候
T2540_.79.0792a11:   自然外道
T2540_.79.0792a12: 一旦難意。凡自然本有義性宗規模之實談。
T2540_.79.0792a13: 一家超絶之深旨故。不可遮之事。不及異
T2540_.79.0792a14: 求之樣覺候。依之以非作非造自然意論
T2540_.79.0792a15: 判。明四法熏習幽致。依遠離因果法然具經
T2540_.79.0792a16: 文。證即身成佛妙理故。旁不審不散處候
T2540_.79.0792a17: 答意。凡因縁佛家大宗候。然外道不識因
T2540_.79.0792a18: 縁生義漫立自然而有見故。佛家遮之義
T2540_.79.0792a19: 勿論候。是以慈行大師判儒宗五常。道宗
T2540_.79.0792a20: 自然釋宗因縁候。旁如答成候
T2540_.79.0792a21: 假令自然本有義性宗規模談。一家超絶謂
T2540_.79.0792a22: 故難端聞候共。佛家自然不忘因縁生上之
T2540_.79.0792a23: 自然故。天殊地別法門候。次至非作非造自
T2540_.79.0792a24: 然意論判遠離因果法然具經文者。是又於
T2540_.79.0792a25: 甚深縁起法門上。顯法然本有義説故。與
T2540_.79.0792a26: 外道無因不及同日論事候
T2540_.79.0792a27: 會定判義意。因縁佛家大宗故被成立候
T2540_.79.0792a28: 共。權教事理各別所談雖專定事法衆縁所
T2540_.79.0792a29: 成若依性宗意有爲法實相即是無爲故。事
T2540_.79.0792b01: 相前因縁虚假不實條不成妨候。次證慈行
T2540_.79.0792b02: 大師釋宗因縁之所判。依通途權門意會
T2540_.79.0792b03: 通可申候
T2540_.79.0792b04: 至者外道自然而有道理。於佛家不遮之
T2540_.79.0792b05: 歟云一旦之所論候
T2540_.79.0792b06:   續生文段
T2540_.79.0792b07: 難意。凡心續生義廣通十住心者治定候。爾
T2540_.79.0792b08: 若云局離於斷常。唯世間三種住心。可漏
T2540_.79.0792b09: 出世淨心故。可通三劫文事。不及異論
T2540_.79.0792b10: 處候。因茲住心論解今文。判從此以下十
T2540_.79.0792b11: 種住心佛答心相續義也候條。旁御答難依
T2540_.79.0792b12: 用候
T2540_.79.0792b13: 答意。凡種子等十心該横竪重重十心事候。
T2540_.79.0792b14: 爾十住心續生ヲモ此十心文可含説義勿論
T2540_.79.0792b15: 候。是以疏家釋世間十心已。結乃至三乘
T2540_.79.0792b16: 一一地皆具十心故。旁如答成候
T2540_.79.0792b17: 假令離於斷常已上唯世間三種住心故難勢
T2540_.79.0792b18: 聞候共。顯文雖似局世間心。含説出世續
T2540_.79.0792b19: 生故指勸准例前文廣分別説意在茲候次
T2540_.79.0792b20: 至宗家釋者。十心文含十住心續生上。云
T2540_.79.0792b21: 十種住心佛答心相續義也。無子細事候」
T2540_.79.0792b22: 會一義意。世間十心文可含十住心續生
T2540_.79.0792b23: 成立候共。證十住心時。唯第二第三住心
T2540_.79.0792b24: 引證十心説文。出世住心不引之故。不共
T2540_.79.0792b25: 許申候。次至云釋三乘一一地皆具十心
T2540_.79.0792b26: 者。自元不遮十心義亙世出世事。今説文
T2540_.79.0792b27: 可局世間存候
T2540_.79.0792b28: 至者以下言可局離於斷常以上歟否之所
T2540_.79.0792b29: 論候
T2540_.79.0792c01:   梵王我見
T2540_.79.0792c02: 難意。凡開經文標執著我名我有。結如是
T2540_.79.0792c03: 等我分。其中間所擧三十異見悉可我見候。
T2540_.79.0792c04: 爾出異見本祖擧梵天王上。可起我見
T2540_.79.0792c05: 事。不及異求處候。依此倶舍論執大自在
T2540_.79.0792c06: 生主或餘爲世間因生世間者。必先計度
T2540_.79.0792c07: 彼體是常一我作者被顯故。旁疑難難止候
T2540_.79.0792c08: 答意。凡性相意十一遍使惑中除身邊二見。
T2540_.79.0792c09: 餘九定上縁之惑故。縁他地他界梵王。不
T2540_.79.0792c10: 可起我見義勿論候。是以按光師釋但縁
T2540_.79.0792c11: 欲界説梵王名謂爲ルヲ我常名爲邪智被
T2540_.79.0792c12: 判。誠有道理事候
T2540_.79.0792c13: 假令出三十異見本祖擧梵王故難端聞候
T2540_.79.0792c14: 共。設雖行相似我見。可非我見道理分明
T2540_.79.0792c15: 者。非我見可得意候。次證倶舍論。彼論自
T2540_.79.0792c16: 難是何見攝。會對法者言此二非見是邪智
T2540_.79.0792c17: 攝故。末學不及設會通候
T2540_.79.0792c18: 會一義意。身邊二見非上縁惑故被成立
T2540_.79.0792c19: 候共。約多分判爾乎。一類外道縁他地爲
T2540_.79.0792c20: 自事不可遮候。次至光法師判但縁欲界
T2540_.79.0792c21: 説梵王名等者。有部意定貪瞋等非上縁
T2540_.79.0792c22: 惑。唯識論釋下地煩惱亦縁上地故。九上
T2540_.79.0792c23: 縁法令約麁相一往所判可存候
T2540_.79.0792c24: 至者外道等於梵王可起我見歟否之所
T2540_.79.0792c25: 論候
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