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大疏談義 (No. 2540_ 運敝撰 ) in Vol. 79

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T2540_.79.0795a01: 大乘見道二障分別起倶斷之事候條。於見
T2540_.79.0795a02: 惑所殘有之間敷事。不及異求處候。依
T2540_.79.0795a03: 之疏家釋度無量見網無量言無所簡故。
T2540_.79.0795a04: 旁疑滯難散候
T2540_.79.0795a05: 答意。凡按學摩訶衍人候。湛寂位未及證
T2540_.79.0795a06: 寂然界菩薩見間。可局人執見惑義勿論
T2540_.79.0795a07: 候。是以經云彼出世間心住蘊中。疏述然未
T2540_.79.0795a08: 度法障未名眞淨菩提心故。旁如答成候
T2540_.79.0795a09: 假令大乘見道二障分別起倶斷故難勢被
T2540_.79.0795a10: 運候共。法相一途所談爾。深教意不必然
T2540_.79.0795a11: 乎。於天台四教別圓二教意先斷界内見思
T2540_.79.0795a12: 惑。後斷無明見思見候條。無不足候。次至
T2540_.79.0795a13: 度無量見網釋者。人執見惑多差故云無量。
T2540_.79.0795a14: 無子細事候
T2540_.79.0795a15: 會一義意。學摩訶衍人湛寂位未及證寂
T2540_.79.0795a16: 然界故被成立候共。思寂然界菩薩進第
T2540_.79.0795a17: 二劫。法相大乘菩薩故見道所斷不可違法
T2540_.79.0795a18: 相斷道事。不待言處候。次至經疏文者。
T2540_.79.0795a19: 明修惑留滯義云住蘊中。判然未度法障
T2540_.79.0795a20: 得意。不敢成妨候
T2540_.79.0795a21: 至者學大乘人見道二執見惑悉可斷歟否
T2540_.79.0795a22: 之所論候
T2540_.79.0795a23:   法執當心
T2540_.79.0795a24: 難意。凡二執名字諸教一同名目候。而今既
T2540_.79.0795a25: 云法執上者非人執事。不及異求處候。
T2540_.79.0795a26: 因茲次下云雖不於中起諸我倒。我倒名義
T2540_.79.0795a27: 人執事分明故。於對彼法執者。旁疑氷難
T2540_.79.0795a28: 消候
T2540_.79.0795a29: 答意。凡所寄齊三果學人云淹留修行者。修
T2540_.79.0795b01: 惑漸斷義候。然今解法執當心重。釋故名淹
T2540_.79.0795b02: 留修行故。可人執修惑義勿論候。是以按
T2540_.79.0795b03: 釋文次第。第三重拔業煩惱根本無明種子
T2540_.79.0795b04: 人執事明鏡上者。前位第二重所斷人執修
T2540_.79.0795b05: 惑事。旁如答成候
T2540_.79.0795b06: 假令二執名字諸教一同名目故難破來候
T2540_.79.0795b07: 共。修惑迷事惑故稱法執事。如淨影大師
T2540_.79.0795b08: 見修二輪惑名人著我法著我得意置候。次
T2540_.79.0795b09: 至云對我倒法執故者。見惑名我倒事。
T2540_.79.0795b10: 誠證在近故不及苦勞候
T2540_.79.0795b11: 會一義意。淹留修行者修惑漸斷義故
T2540_.79.0795b12: 立聞候共。能寄齊大乘菩薩二地以上法執
T2540_.79.0795b13: 修惑漸斷義云淹留修行得意。無子細事
T2540_.79.0795b14: 候。次第三重拔業煩惱等人執故成來候共。
T2540_.79.0795b15: 是又菩薩二障種子習氣金剛無間道斷義
T2540_.79.0795b16: 寄齊小乘無學故。無不足候
T2540_.79.0795b17: 至者今法執當心可二執中法執歟否之所
T2540_.79.0795b18: 論候
T2540_.79.0795b19:   下地三執
T2540_.79.0795b20: 難意。凡縁覺於凡位預斷下八地惑。後入
T2540_.79.0795b21: 見道起無漏智斷非想地惑故。下地者可
T2540_.79.0795b22: 指下八地事。不及異論處候。由此覺苑
T2540_.79.0795b23: 法師釋稍離下之八地三妄執故故。旁御答
T2540_.79.0795b24: 難思候
T2540_.79.0795b25: 答意。凡下地三執者。可指前三果所度三
T2540_.79.0795b26: 妄候。爾彼可盡九地修惑故。下地者可聲
T2540_.79.0795b27: 聞地義勿論候。是以當段鉤鎖明學大乘人
T2540_.79.0795b28: 斷聲聞所斷九地修惑畢。進斷縁覺不共業
T2540_.79.0795b29: 煩惱株杌義故。旁如答成候
T2540_.79.0795c01: 假令縁覺於凡位斷下八地惑故難勢來
T2540_.79.0795c02: 候共。今對縁覺不共習氣斷云下地故。可
T2540_.79.0795c03: 指聲聞地義。道理必然候。次以覺苑釋備
T2540_.79.0795c04: 誠證。彼師無學聖人不謂縁覺段。違宗家
T2540_.79.0795c05: 意故不依用候
T2540_.79.0795c06: 會一義意。下地三執可指三果所度成立
T2540_.79.0795c07: 聞候。共對非想地惑云下地故。三果所度
T2540_.79.0795c08: 即下八地惑存候
T2540_.79.0795c09: 次明縁覺不共株杌種子故被募義勢候
T2540_.79.0795c10: 共。所斷惑與聲聞不替。十二因縁觀門不
T2540_.79.0795c11: 通聲聞故。不共義無不足候
T2540_.79.0795c12: 至者今云下地三執。可下八地惑歟否之所
T2540_.79.0795c13: 論候
T2540_.79.0795c14:
T2540_.79.0795c15: 大疏談義第八
T2540_.79.0795c16:
T2540_.79.0795c17:   兩種外道
T2540_.79.0795c18: 難意。凡云此宗中説。此宗言所顯顯教悉可
T2540_.79.0795c19: 屬外道事。不及異求樣覺候。依之疏明
T2540_.79.0795c20: 外道所不知法。云無量寶王是即金剛寶藏
T2540_.79.0795c21: 故。旁疑執難止候
T2540_.79.0795c22: 答意。凡湛寂理三乘同所證候。爾二乘不到
T2540_.79.0795c23: 源底故且名内外道。菩薩喩大香象王釋
T2540_.79.0795c24: 到其源底故。不屬外道義勿論候。是以經
T2540_.79.0795c25: 中歎湛寂理云一切外道所不能知時。二
T2540_.79.0795c26: 乘猶得此理故應菩薩所得事 道理必然
T2540_.79.0795c27: 條。旁如答成候
T2540_.79.0795c28: 假令云此宗中説故難端來候共。此宗中指
T2540_.79.0796a01: 外道二乘説内外兩種外道義故。無子細
T2540_.79.0796a02: 事候。次至稱無量寶王者。學大乘菩薩所得
T2540_.79.0796a03: 功徳云無量寶王。無不足義候
T2540_.79.0796a04: 會一義意。湛寂理三乘同證故成立聞候
T2540_.79.0796a05: 共。二乘既屬外道故。菩薩亦可然事。不足
T2540_.79.0796a06: 怪候。次云一切外道所不能知時。二乘猶
T2540_.79.0796a07: 得此理故被立道理候共。二乘雖得此
T2540_.79.0796a08: 理名外道故得此理。菩薩亦可名外道道
T2540_.79.0796a09: 理不待言。故却難勢潤色候
T2540_.79.0796a10: 至者内外道中可有顯教菩薩歟否之所論
T2540_.79.0796a11:
T2540_.79.0796a12:   五喩體空
T2540_.79.0796a13: 難意。凡體法空者第二劫所觀大乘行軌則
T2540_.79.0796a14: 候。然寂然界觀門合論初劫。齊拔業因種
T2540_.79.0796a15: 故。非體法空事。不及異論候。因茲按疏
T2540_.79.0796a16: 釋相。或判成實諸宗未甚懸絶。或述猶帶
T2540_.79.0796a17: 拆法明無性空故。旁疑霧難散候
T2540_.79.0796a18: 答意。思湛寂寂然二種菩薩。相當天台所判
T2540_.79.0796a19: 藏通二教菩薩見候。而上湛寂菩薩釋非如
T2540_.79.0796a20: 實巧度故。彼拙度拆空。此寂然界巧度體空
T2540_.79.0796a21: 義勿論候。是以疏家釋寂然界云從無性門
T2540_.79.0796a22: 達諸法即空。諸法即空言可體法空觀解義
T2540_.79.0796a23: 分明上者。旁如答成候
T2540_.79.0796a24: 假令寂然界合論初劫故難勢聞候共。約
T2540_.79.0796a25: 偏眞同故無子細候。次齊拔業因種事。是
T2540_.79.0796a26: 亦約偏眞同候。次至云猶帶拆法明無性
T2540_.79.0796a27: 空者。既云帶故非當體拆法義。不待言
T2540_.79.0796a28: 條。無相違候
T2540_.79.0796a29: 會一義意。寂然界相當天台通教歟成立
T2540_.79.0796b01: 聞候共。相似分有トモ人法倶空同成實宗上
T2540_.79.0796b02: 者。可藏教分齊歟候。次至疏家釋云從無
T2540_.79.0796b03: 性門達諸法即空者。三藏教觀從縁無性。
T2540_.79.0796b04: 有人法二空談故。約彼法空云諸法即
T2540_.79.0796b05: 空可得意候
T2540_.79.0796b06: 至者今觀察無性空可體法空歟否之所論
T2540_.79.0796b07:
T2540_.79.0796b08:   證寂然界
T2540_.79.0796b09: 一旦難意。凡思寂然界。云大乘菩薩度一
T2540_.79.0796b10: 重法倒。云漸過二乘境界故。不可攝第五
T2540_.79.0796b11: 住心。又偏眞觀解故難攝第六住心條。可
T2540_.79.0796b12: 立一種住心道理。不及異議樣覺候。依
T2540_.79.0796b13: 之六無畏中爲一法無畏。十六重玄爲一種
T2540_.79.0796b14: 阿闍梨故。宗家御立教一旦不審候
T2540_.79.0796b15: 答意。只任御定判處候。凡十住心立教專
T2540_.79.0796b16: 依經論共許之所立見故。除寂然界義。其
T2540_.79.0796b17: 理勿論候。是以大日經中雖開爲一種。疏
T2540_.79.0796b18: 釋攝二乘。或云與辟支佛位齊。或述成實
T2540_.79.0796b19: 諸宗未甚懸絶故。旁御定判無不足候
T2540_.79.0796b20: 假令度一重法倒故難端來候共。成實雖
T2540_.79.0796b21: 談二空攝半字教候。但云漸過二乘境界
T2540_.79.0796b22: 者。細論門意候。次至六無畏十六重玄爲一
T2540_.79.0796b23: 種位者。寶珠譬喩不出之故。開合出沒不
T2540_.79.0796b24: 一准候
T2540_.79.0796b25: 會御定判義意。住心立教仕經論共許故
T2540_.79.0796b26: 成立聞候共。縱菩提心論略之。大日經中往
T2540_.79.0796b27: 往爲一種位故。難被略事候。次至三劫釋
T2540_.79.0796b28: 云與辟支佛位齊等者。爲令進第二劫。且
T2540_.79.0796b29: 雖下云辟支佛位齊云未甚懸絶。又云大
T2540_.79.0796c01: 乘行者雙離違順八心故。實與成實宗隔
T2540_.79.0796c02: 絶義得意候
T2540_.79.0796c03: 至者證寂然界不立一種住心者。一旦不審
T2540_.79.0796c04: 所論候
T2540_.79.0796c05:   復次大乘行
T2540_.79.0796c06: 難意。凡今此文第二劫標句上。大乘行言不
T2540_.79.0796c07: 簡第七。無縁乘義法無我性名不局第六
T2540_.79.0796c08: 故。可通二箇住心事。不及異論候。依之
T2540_.79.0796c09: 六無畏中法無我無畏存他縁覺心兩種見
T2540_.79.0796c10: 候條。旁疑殆不散處候
T2540_.79.0796c11: 答意。凡他縁大乘心立名專依發無縁乘心
T2540_.79.0796c12: 文故。宗家以今文證第六住心候。爾者局
T2540_.79.0796c13: 第六義勿論候
T2540_.79.0796c14: 是以菩提心論明第六住心。云又有衆生發
T2540_.79.0796c15: 大乘心。簡小乘約大乘初教。有此簡別之
T2540_.79.0796c16: 稱間。旁如答申候
T2540_.79.0796c17: 假令大乘行發無縁乘心等名義無簡別故
T2540_.79.0796c18: 難端來候共。約始標此號事。如無雲天得
T2540_.79.0796c19: 意無子細候。次以六無畏中法無我無畏
T2540_.79.0796c20: 被備的據候共。經文雖局第六。疏家探意
T2540_.79.0796c21: 加釋第七。故無煩候
T2540_.79.0796c22: 會一義意。宗家以今文證第六住心故
T2540_.79.0796c23: 成立聞候共。總標屬前段。總結屬後段。聖
T2540_.79.0796c24: 教常習故不及劬勞候。次至菩提心論釋
T2540_.79.0796c25: 者。第六住心稱發大乘心事。自本不遮之
T2540_.79.0796c26: 故。不敢成相違候
T2540_.79.0796c27: 至者復次大乘行發無縁乘心者。局第六住
T2540_.79.0796c28: 心歟否之所論候
T2540_.79.0796c29:   三界唯心
T2540_.79.0797a01: 難意。凡按經説相。云觀察蘊阿頼耶。蘊阿
T2540_.79.0797a02: 頼耶不通眞理故。唯心之心可局事心事。
T2540_.79.0797a03: 不及異論處候。依此慈恩法師依經論文
T2540_.79.0797a04: 立五重唯識時。引華嚴三界唯心文證第
T2540_.79.0797a05: 二捨濫留純識。其前四重事唯識事治定故。
T2540_.79.0797a06: 旁疑網難決候
T2540_.79.0797a07: 答意。凡説觀察蘊阿頼耶知自性等。自性言
T2540_.79.0797a08: 是三種自性故。依圓二性眞事二心義勿論
T2540_.79.0797a09: 候。是以疏家往往引莊嚴論三性文被證
T2540_.79.0797a10: 阿頼耶三義候上者。可通眞事二心條。旁
T2540_.79.0797a11: 如答成候
T2540_.79.0797a12: 假令蘊阿頼耶局依他故難勢來候共。觀
T2540_.79.0797a13: 依他如幻。遍計實執除コツテ圓成眞理顯云知
T2540_.79.0797a14: 自性故。通眞事二心基本候。次至三界
T2540_.79.0797a15: 唯心文證第二重唯識者。今云心外更無一
T2540_.79.0797a16: 法。釋相異第二重故。可廣通眞事二心存
T2540_.79.0797a17:
T2540_.79.0797a18: 會一義意。知自性言通三性故成立聞候
T2540_.79.0797a19: 共。據唯識論等。以幻焔等八喩喩依他故。
T2540_.79.0797a20: 今觀六喩知自性。依他自性可得意候。次
T2540_.79.0797a21: 至疏家引莊嚴論三性文者。自元觀阿頼
T2540_.79.0797a22: 耶顯圓成理義不遮候
T2540_.79.0797a23: 至者三界唯心文可通眞事二心歟否之所
T2540_.79.0797a24: 論候
T2540_.79.0797a25:   般若方便
T2540_.79.0797a26: 難意。凡按文相次第。以寂然界偏眞智。望
T2540_.79.0797a27: 第二劫中道觀。判勝劣釋文故。可指縁生
T2540_.79.0797a28: 中道觀事。不及異求處候。依之覺苑釋云
T2540_.79.0797a29: 若失般若無所得方便。無所得言所顯指第
T2540_.79.0797b01: 二劫觀旨分明故。旁疑滯難散候
T2540_.79.0797b02: 答意。凡失者翻得言候。然初劫智未得第
T2540_.79.0797b03: 二劫之智條。可指寂然界當分之智義勿
T2540_.79.0797b04: 論候。是以初劫末釋寂然界位。判若失方便
T2540_.79.0797b05: 多墮二乘地證小涅槃上者。指寂然界之智
T2540_.79.0797b06: 事。旁如答成候
T2540_.79.0797b07: 假令以寂然界偏眞觀望第二劫中道觀釋
T2540_.79.0797b08: 文故疑難來候共。寂然界智沈偏眞理故。
T2540_.79.0797b09: 可墮斷滅不墮異二乘事。具般若方便
T2540_.79.0797b10: 助故顯釋故。無相違候。次至覺苑釋云
T2540_.79.0797b11: 無所得方便者。大乘行者跬歩時住無所得
T2540_.79.0797b12: 觀解故。無子細事候
T2540_.79.0797b13: 會一義意。失者翻得言故成立聞候共。失
T2540_.79.0797b14: 退其義全同候。而於退有三種退中。未得
T2540_.79.0797b15: 退未得法云退旨。倶舍釋明鏡候。次以初劫
T2540_.79.0797b16: 末釋云若失方便多墮二乘地被備誠證
T2540_.79.0797b17: 候共。初劫云證小涅槃。今云濫方廣道人。
T2540_.79.0797b18: 彼此相對異故。初二劫方便別事。如視掌候」
T2540_.79.0797b19: 至者般若方便可第二劫縁生中道觀歟否
T2540_.79.0797b20: 之所論候
T2540_.79.0797b21:   六喩三性
T2540_.79.0797b22: 難意。凡六喩皆是非有似有義不順遍計偏
T2540_.79.0797b23: 有圓成眞有故可唯喩顯依他事。不及異
T2540_.79.0797b24: 論處候。依此唯識論中擧依他八喩。釋猶
T2540_.79.0797b25: 如幻事陽焔夢境鏡像光影谷響水月變化所
T2540_.79.0797b26: 成非有似有故。旁疑氷難解候
T2540_.79.0797b27: 答意。凡經文知自性如幻等之自性言可通
T2540_.79.0797b28: 三種自性故。可三性倶喩顯義勿論候。是
T2540_.79.0797b29: 以疏云然阿頼耶有三種義。引莊嚴論求眞
T2540_.79.0797c01: 實偈。被顯幻事譬三性旨條。旁如答成
T2540_.79.0797c02:
T2540_.79.0797c03: 假令六喩皆是非有似有義故疑難來候共。
T2540_.79.0797c04: 取喩隨宜故。或以幻事喩依遍二性。或以
T2540_.79.0797c05: 彼無體譬圓成第一義事。如莊嚴論譬説
T2540_.79.0797c06: 得意候。次至唯識論文者。彼依一往義門
T2540_.79.0797c07: 喩依他。如中邊論者。以八喩喩依遍二
T2540_.79.0797c08: 性故。不可局定候
T2540_.79.0797c09: 會一義意。就經文知自性如幻等之自性
T2540_.79.0797c10: 言被成立候共。依唯識頌云依他起自性
T2540_.79.0797c11: 分別縁所生故。指依他云自性。無子細事
T2540_.79.0797c12: 候。次至引莊嚴論者。彼論但取三性義迄。
T2540_.79.0797c13: 非幻事直譬三性故。成的據間敷候
T2540_.79.0797c14: 至者今六喩三性共喩顯歟否之所論候」
T2540_.79.0797c15:   三性倶眞實
T2540_.79.0797c16: 難意。凡實必對虚事候。然遍計虚妄起無可
T2540_.79.0797c17: 對虚故眞實可局依圓事。不及異論候。
T2540_.79.0797c18: 依之慈恩大師釋遣虚存實識。云觀遍計
T2540_.79.0797c19: 所執唯虚妄起都無體用。應正遣空情有理
T2540_.79.0797c20: 無故。觀依他圓成諸法體實二智境界。應正
T2540_.79.0797c21: 存有理有情無故故。旁難勢有由樣覺候」
T2540_.79.0797c22: 答意。凡今文求眞實偈候。而既求眞實法門
T2540_.79.0797c23: 時所擧示三性故。無偏頗可眞實義勿論
T2540_.79.0797c24: 候。是以莊嚴論被指勸故應知三性倶眞實
T2540_.79.0797c25: 上者。旁如答成候
T2540_.79.0797c26: 假令遍計虚妄起法故被構難勢候共。遍
T2540_.79.0797c27: 計眞實可有二義候。一情實故云眞實義。
T2540_.79.0797c28: 一遍計理無即眞實故云眞實義。依何義
T2540_.79.0797c29: 無子細事候。次至慈恩釋者。彼約唯識觀
T2540_.79.0798a01: 解。今依凡夫情實故。不成相違候。若又
T2540_.79.0798a02: 約理無即眞實義者。相應觀解故成難間
T2540_.79.0798a03: 敷候
T2540_.79.0798a04: 會一義意。今文求眞實偈故成來候共。擧
T2540_.79.0798a05: 三性顯圓成眞實故不背求眞實義候。次
T2540_.79.0798a06: 至論文云倶眞實者。今擧三性顯遍計無
T2540_.79.0798a07: 體。圓成眞理自顯故。了眞理外無別物云
T2540_.79.0798a08: 三性倶眞實。無不足候
T2540_.79.0798a09: 至者三性倶眞實者。可三性各別存眞實義
T2540_.79.0798a10: 歟否之所論候
T2540_.79.0798a11:   無體非無體
T2540_.79.0798a12: 難意。凡上正擧三性譬時。云如彼起幻師
T2540_.79.0798a13: 譬説虚分別如彼諸幻事譬説二種迷。既幻
T2540_.79.0798a14: 師譬依他。幻事譬所執分明故。遍計有無
T2540_.79.0798a15: 義事。不及異求處候。依之釋此偈明幻事
T2540_.79.0798a16: 非有而有意。指所執情有理無見故。旁難
T2540_.79.0798a17: 勢叵止候
T2540_.79.0798a18: 答意。凡按釋相。如彼無體故文釋此譬依他
T2540_.79.0798a19: 分別二相亦無實體。如彼可得故文述此譬
T2540_.79.0798a20: 虚妄分別亦爾故。今幻事依他譬義勿論候。
T2540_.79.0798a21: 是以疏家判此幻即譬諸蘊故。旁如答成
T2540_.79.0798a22:
T2540_.79.0798a23: 假令就上如彼起幻師等文難勢來候共。爲
T2540_.79.0798a24: 取幻師術力。雖云譬説虚分別。術力在幻
T2540_.79.0798a25: 事上故。尚屬幻事候。次至幻事非有而有
T2540_.79.0798a26: 文者。而字起盡相會依他假有實無故。還
T2540_.79.0798a27: 答者依憑候
T2540_.79.0798a28: 會一義意。以如彼無體故等偈長行釋成
T2540_.79.0798a29: 立聞候共。非幻事直譬虚妄分別。依他迷因
T2540_.79.0798b01: 故以依遍計可得依他迷因義顯釋爾候。
T2540_.79.0798b02: 次至此幻即譬諸蘊疏家解釋者。讀文點
T2540_.79.0798b03: 故不及劬勞候
T2540_.79.0798b04: 至者今無體非無體文顯遍計有無義歟否
T2540_.79.0798b05: 之所論候
T2540_.79.0798b06:   眞實性體
T2540_.79.0798b07: 難意。凡依他因縁假有法故不可云眞實
T2540_.79.0798b08: 條。可局眞如事。不及異求處候。依之莊
T2540_.79.0798b09: 嚴論或云如彼無體故得入第一義。或述法
T2540_.79.0798b10: 界與世間未曾有少異故。旁難勢難閣候
T2540_.79.0798b11: 答意。凡於圓成實性有二門廢立中。常無
T2540_.79.0798b12: 常門圓成雖局眞理。漏無漏門圓成通無漏
T2540_.79.0798b13: 有爲故。不局眞如義勿論候。是以唯識論
T2540_.79.0798b14: 判二空所顯圓滿成就諸法實性名圓成實。
T2540_.79.0798b15: 乃至無漏有爲離倒究竟勝用周遍亦得此
T2540_.79.0798b16: 名上者。旁如答成候
T2540_.79.0798b17: 假令依他因縁假有法故難端聞候共。無漏
T2540_.79.0798b18: 有爲法名圓成實性。唯識定判故不及劬
T2540_.79.0798b19: 勞候。次至第一義諦稱者。如起信論云唯
T2540_.79.0798b20: 是法身智相之身第一義諦無有世諦境界
T2540_.79.0798b21: 者。不簡智事明鏡候。次法界與世間文且
T2540_.79.0798b22: 約眞理釋得意。無子細義候
T2540_.79.0798b23: 會一義意。漏無漏門圓成通無漏有爲故
T2540_.79.0798b24: 被成立候共。總雖有其義。於莊嚴論者。
T2540_.79.0798b25: 偏依常無常門圓成見候。次至唯識論勝用
T2540_.79.0798b26: 周遍亦得此名釋者。總有漏無漏門圓成
T2540_.79.0798b27: 事。不遮之故無不足候
T2540_.79.0798b28: 至者今眞實性眞實可局眞如歟否之所論
T2540_.79.0798b29:
T2540_.79.0798c01:
T2540_.79.0798c02: 大疏談義第九
T2540_.79.0798c03:
T2540_.79.0798c04:   三性前後説
T2540_.79.0798c05: 難意。凡按三時之次第。三無性般若皆空
T2540_.79.0798c06: 當第二時。三性第三時中道顯了教故。可無
T2540_.79.0798c07: 性前説三性後説事。不及異求處候。因此
T2540_.79.0798c08: 義燈判無性先陳三性後説故旁難勢有由
T2540_.79.0798c09: 樣覺候
T2540_.79.0798c10: 答意。凡深密經説相第二卷初法相品説三
T2540_.79.0798c11: 性。次無自性品説三無性候。然則三性三無
T2540_.79.0798c12: 性可前後義勿論候。是以天親本頌云即依
T2540_.79.0798c13: 此三性立彼三無性。護法釋論述即依此前
T2540_.79.0798c14: 所説三性立彼後説三種無性故。旁如答成
T2540_.79.0798c15:
T2540_.79.0798c16: 假令三時教次第第二時般若無性教故
T2540_.79.0798c17: 勢來候共。義燈釋經辨三時非約前後以類
T2540_.79.0798c18: 相從故。不及私會通候。次證義燈三義中
T2540_.79.0798c19: 第一釋。彼師自判然第二勝故無煩候
T2540_.79.0798c20: 會一義意。凡深密經三性前説。無性後説
T2540_.79.0798c21: 成立聞候共。一時一會説故。不成説時
T2540_.79.0798c22: 前後之證候。次至天親本頌護法釋論者。
T2540_.79.0798c23: 頌云故佛密意説。釋述説密意言顯非了義
T2540_.79.0798c24: 故。三無性指第二時條。無相違候
T2540_.79.0798c25: 至者三性無性前後説歟否之所論候
T2540_.79.0798c26:   後二無性
T2540_.79.0798c27: 難意。凡思依圓二性。正後二智境界其體非
T2540_.79.0798c28: 無故。不可於法體直立無性名事。不及
T2540_.79.0798c29: 異求候。依之慈恩釋判非無後二性但無計
T2540_.79.0799a01: 所執故旁疑滯難散候
T2540_.79.0799a02: 答意。凡三性三無性相對法門候。而三性既
T2540_.79.0799a03: 於當體立此稱上者。依圓當體可立無性
T2540_.79.0799a04: 稱義勿論候。是以唯識論被述假説無性非
T2540_.79.0799a05: 性全無故。旁如答成候。假令依圓二性正後
T2540_.79.0799a06: 二智境界故難勢來候共。後二無性依圓當
T2540_.79.0799a07: 體有可空義故。雖立無性稱非可被遮
T2540_.79.0799a08: 法故。爲眞實所遮者。即遍計所執條。無相
T2540_.79.0799a09: 違候。次至慈恩釋者。自元後二性非可被
T2540_.79.0799a10: 遮法。終爲所遮者。計所執故被釋爾候」
T2540_.79.0799a11: 會一義意。三性三無性相對法門故成立
T2540_.79.0799a12: 聞候共。雖依三性立三無性。遍計體用都
T2540_.79.0799a13: 無法。依圓諸法體實故。云所遮者但計所
T2540_.79.0799a14: 執。無不足事候。次假説無性釋。執者意樂
T2540_.79.0799a15: 依圓實云依圓空稱無性故。云假説
T2540_.79.0799a16: 無子細事候
T2540_.79.0799a17: 至者後二無性於當體直立無性之名歟否
T2540_.79.0799a18: 之所論候
T2540_.79.0799a19:   心王第八
T2540_.79.0799a20: 難意。凡按釋相。云譬如大海波浪以從縁
T2540_.79.0799a21: 起故乃至心王亦復如是。大海譬心王。波浪
T2540_.79.0799a22: 喩心所故心王可通八識事。不及異
T2540_.79.0799a23: 求候。因茲上釋判心王猶如池水性本清
T2540_.79.0799a24: 淨。心數淨除猶如客塵清淨。王所相對分明
T2540_.79.0799a25: 故。旁疑滯不散處候
T2540_.79.0799a26: 答意。凡今段明三論法門時。彼宗第八爲
T2540_.79.0799a27: 佛性眞識。七轉定生滅妄識故。譬海水心
T2540_.79.0799a28: 王可局第八義勿論候。是以嘉祥大師判
T2540_.79.0799a29: 佛性與六七妄心和合生等條。旁如答成候」
T2540_.79.0799b01: 假令取大海波浪譬云心王亦復如是故
T2540_.79.0799b02: 難勢來候共。今譬取楞伽藏識海常住七識
T2540_.79.0799b03: 波浪轉文意故還成潤色候。次至上釋
T2540_.79.0799b04: 以心王對心數者。爲七轉顯妄體。殊擧
T2540_.79.0799b05: 相應心數客塵煩惱者。有其理事候
T2540_.79.0799b06: 會一義意。三論宗第八定佛性眞識故
T2540_.79.0799b07: 立聞候共。於性宗有三種識廢立中。今疏
T2540_.79.0799b08: 依共相八識得意。無子細事候。次至寶窟
T2540_.79.0799b09: 釋者。嘉祥雖依離分八識。於七轉如述
T2540_.79.0799b10: 在縁常靜。心王通八識義不敢成相違候」
T2540_.79.0799b11: 至者今此心王可局第八歟否之所論候
T2540_.79.0799b12:   心中祕密
T2540_.79.0799b13: 難意。凡心中祕密種種不思議事者。指無盡
T2540_.79.0799b14: 莊嚴藏名義故。不可通如常八九事。不
T2540_.79.0799b15: 及異論處候。依此宗家釋中。或云九種心
T2540_.79.0799b16: 藥拂外塵而遮迷。金剛一宮開内庫而授
T2540_.79.0799b17: 寶。或判如上二宮芟薙宅中之荒穢。未開
T2540_.79.0799b18: 地中之寶藏故。旁難勢難止候
T2540_.79.0799b19: 答意。凡從此以後方乃説之生後文分明故
T2540_.79.0799b20: 可通三心義勿論候。是以疏家引法華久
T2540_.79.0799b21: 遠實成。華嚴詢求知識事。被顯倶名祕密
T2540_.79.0799b22: 故。旁如答成候
T2540_.79.0799b23: 假令心中祕密種種不思議事者。指無盡莊
T2540_.79.0799b24: 嚴藏名義故難端來候共。約理祕密得意。
T2540_.79.0799b25: 無子細候。次至宗家兩處釋者。彼何顯密
T2540_.79.0799b26: 對辨判文。今文三一乘對辨故。不成難候
T2540_.79.0799b27: 會一義意。以從此以後方乃説之生後文
T2540_.79.0799b28: 被備依憑候共。對治心外之垢者。約顯分
T2540_.79.0799b29: 齊。心中祕密者。指無盡莊嚴已有故。成顯
T2540_.79.0799c01: 密對辨候。次至引法華久遠實成。華嚴詢
T2540_.79.0799c02: 求知識等祕密因縁者。彼開會法華華嚴
T2540_.79.0799c03: 爲密心中祕密義故。不及苦勞候
T2540_.79.0799c04: 至者今心中祕密者。可通如常八九歟否之
T2540_.79.0799c05: 所論候
T2540_.79.0799c06:   歎徳總標
T2540_.79.0799c07: 難意。凡今文此教餘教相對歎此教菩薩勝
T2540_.79.0799c08: 故歎徳可局第十住心事。不及異求
T2540_.79.0799c09: 樣覺候。因茲取譬時。云舟車神通至到一
T2540_.79.0799c10: 處。如常八九住心譬舟車事分明上者。疑執
T2540_.79.0799c11: 更難止候
T2540_.79.0799c12: 答意。凡今此文歎第三劫能越之徳治定
T2540_.79.0799c13: 候。然於第三劫能越有三種住心故。歎徳
T2540_.79.0799c14: 不局第十義勿論候。是以疏家釋即是欲
T2540_.79.0799c15: 明超第三劫之心。欲令見聞者信樂尊重故。
T2540_.79.0799c16: 先歎其功徳耳故。旁如答成候
T2540_.79.0799c17: 假令就此教餘教相對難勢。候共。第二劫
T2540_.79.0799c18: 第三劫三一乘對辨得意。無子細事候。次
T2540_.79.0799c19: 舟車神通至到一處釋者。是亦第二劫菩薩
T2540_.79.0799c20: 喩舟車故無煩候
T2540_.79.0799c21: 會一義意。今歎第三劫能越徳故成立聞
T2540_.79.0799c22: 候共。第三劫眞言爲本。標眞言門修行菩
T2540_.79.0799c23: 薩故。如常八九不存歎徳文候。次至即是
T2540_.79.0799c24: 欲明超第三劫之心乃至先歎其功徳釋者。第
T2540_.79.0799c25: 三劫能越雖有三心眞言爲本故。疏家被
T2540_.79.0799c26: 判已歎入眞言門功徳竟條。及異議間敷
T2540_.79.0799c27: 事候
T2540_.79.0799c28: 至者今此歎徳唯歎第十住心歟否之所論
T2540_.79.0799c29:
T2540_.79.0800a01:   空性無境
T2540_.79.0800a02: 難意。凡空性無相無境界義專三論所談法
T2540_.79.0800a03: 門故可通第七事。不及異求處候。由此
T2540_.79.0800a04: 宗家釋或云三論八不空性談義。或述不生
T2540_.79.0800a05: 覺心獨空慮絶。則一心寂靜不二無相。或判
T2540_.79.0800a06: 八不絶戲一念觀空心源空寂無相安樂故。
T2540_.79.0800a07: 疑難更難止候
T2540_.79.0800a08: 答意。凡三劫分齊全別故以第二劫覺心乘
T2540_.79.0800a09: 不可雜第三劫義勿論候。是以宗家以今
T2540_.79.0800a10: 文證第八住心故。旁如答成候
T2540_.79.0800a11: 假令空性無境等義專三論所談故御難成
T2540_.79.0800a12: 來共。空性無境界等名言雖同。三一乘義門
T2540_.79.0800a13: 各別故。今文不通第七得意候。次宗家處
T2540_.79.0800a14: 處釋。是亦名言同分故不及苦勞候
T2540_.79.0800a15: 會一義意。三劫分齊全別故御答聞候共。
T2540_.79.0800a16: 性宗有一轍義故。覺心乘在第二劫終。兼
T2540_.79.0800a17: 可攝第三劫始存置候。次至宗家引證者。
T2540_.79.0800a18: 法性空寂義可通覺心已上三種住心故。
T2540_.79.0800a19: 以菩提心論旨陳一段證三種住心。可爲
T2540_.79.0800a20: 明證候
T2540_.79.0800a21: 至者空性無境等義可通第七住心歟否所
T2540_.79.0800a22: 論候
T2540_.79.0800a23:   第九證文
T2540_.79.0800a24: 難意。凡引證既通諸文候。設雖第九住心
T2540_.79.0800a25: 沈一心無相極理故。可稱心實際事。不
T2540_.79.0800a26: 及異論樣覺候。因茲先徳釋初一未極爲
T2540_.79.0800a27: 其差別。顯於一文有極未極二義之旨條。
T2540_.79.0800a28: 旁疑執難止候
T2540_.79.0800a29: 答意。凡開疏家釋。所謂空性乃至離眼耳鼻
T2540_.79.0800b01: 舌身意文爲心實際位。判心實際亦復不可
T2540_.79.0800b02: 得故曰極無自性心生也故。第九住心非心
T2540_.79.0800b03: 實際位義勿論候。是以宗家釋中。明極無自
T2540_.79.0800b04: 性心一句悉攝華嚴教盡故。旁如答成候」
T2540_.79.0800b05: 假令引證既通諸文故難端來扣共。爲成
T2540_.79.0800b06: 極無自性來由。引以上文得意故。無子細
T2540_.79.0800b07: 候。次先徳初一未極釋對極無自性之極字
T2540_.79.0800b08: 故。顯未極文自爲第八住心義候
T2540_.79.0800b09: 會一義意。云心實際亦復不可得故成立
T2540_.79.0800b10: 聞候共。住心引證於一住心存淺深重重
T2540_.79.0800b11: 例有之故。不成妨候。次至宗家釋者。如
T2540_.79.0800b12: 云唯蘊無我一句攝諸部小乘盡者。引證
T2540_.79.0800b13: 不局一句故可以例候
T2540_.79.0800b14: 至者所謂空性等文通第九住心歟否之所
T2540_.79.0800b15: 論候
T2540_.79.0800b16:   此中十喩
T2540_.79.0800b17: 難意。凡按綴文次第候。標此中十喩。結復
T2540_.79.0800b18: 成戲論故。可第三劫十喩成戲論義事。不
T2540_.79.0800b19: 及異求處候。因茲宗家第八住心頌。述前
T2540_.79.0800b20: 劫菩薩作戲論此心正覺亦非眞者。移今釋
T2540_.79.0800b21: 意見候條。旁疑難有由事候
T2540_.79.0800b22: 答意。凡以劣智品望勝智品成戲論道理
T2540_.79.0800b23: 故。可顯第二劫十喩望第三劫觀門。復成
T2540_.79.0800b24: 戲論旨義勿論候
T2540_.79.0800b25: 是以宗家第八住心。證所謂空性離於根境
T2540_.79.0800b26: 無相無境界越諸戲論上者。所越可前劫
T2540_.79.0800b27: 事。旁如答成候
T2540_.79.0800b28: 假令標此中十喩。結復成戲論故難勢聞
T2540_.79.0800b29: 候共。對望此中十喩。前劫十喩成戲論義
T2540_.79.0800c01: 故。全非標結存候
T2540_.79.0800c02: 次至宗家第八住心頌文者。前劫菩薩句正
T2540_.79.0800c03: 當今釋。此心正覺句准例釋故無不足候
T2540_.79.0800c04: 會一義意。以劣智品望勝觀門。成戲論
T2540_.79.0800c05: 道理旨被成候共。對第九者。第八劣故不
T2540_.79.0800c06: 違道理候。次以宗家以越諸戲論文引證
T2540_.79.0800c07: 第八住心被備的據候共。對第八前劫成
T2540_.79.0800c08: 戲論義ヲハ本自不遮故無妨候
T2540_.79.0800c09: 至者今復成戲論文第三劫十喩成戲論義
T2540_.79.0800c10: 歟否之所論候
T2540_.79.0800c11:   八九淺深
T2540_.79.0800c12: 難意。凡雖三妄異。於第三重妄執。更無麁
T2540_.79.0800c13: 細分別之説故。八九所斷不可有不同事。
T2540_.79.0800c14: 不及異求樣覺候
T2540_.79.0800c15: 依之窺疏家釋候。今文外不明斷位上者。
T2540_.79.0800c16: 旁不審不散候
T2540_.79.0800c17: 答意。凡十住心背闇向明之次第候。然八九
T2540_.79.0800c18: 之續生可有斷惑淺深義勿論候。是以或
T2540_.79.0800c19: 云心實際亦復不可得故曰極無自性心生
T2540_.79.0800c20: 也。或述轉生極無自性心。一道極無既有二
T2540_.79.0800c21: 重見條。旁如答成候
T2540_.79.0800c22: 假令於第三重妄執無麁細分別之説故
T2540_.79.0800c23: 難勢來候共。大三劫相望時。雖八九所斷同
T2540_.79.0800c24: 名極細妄執。細論門之時。於其中有淺深
T2540_.79.0800c25: 得意。無子細事候。次至云今文外無明
T2540_.79.0800c26: 斷位文者。下於業煩惱解脱而業煩惱具依
T2540_.79.0800c27: 之文。正明極無斷惑故。御難自被墮負處
T2540_.79.0800c28:
T2540_.79.0800c29: 會一義意。十住心背闇向明之次第故成立
T2540_.79.0801a01: 聞候共。十住心源一切智智差別乘故。有智
T2540_.79.0801a02: 行不同。於立二箇住心。疑殆有間敷候。次
T2540_.79.0801a03: 至或云心實際亦復不可得故曰極無自性
T2540_.79.0801a04: 心生。或云轉生極無自性心者。空性等文
T2540_.79.0801a05: 通二箇住心故。約第九邊得意置候
T2540_.79.0801a06: 至者八九住心所斷可有淺深歟否之所論
T2540_.79.0801a07:
T2540_.79.0801a08:   極無地前
T2540_.79.0801a09: 難意。凡三劫十地地前地上不同顯密差別
T2540_.79.0801a10: 候。然極無自性心顯教極位。地前分齊故。非
T2540_.79.0801a11: 自宗初地分位事。不及異論候。依此下疏
T2540_.79.0801a12: 釋然此經宗從初地即得入金剛寶藏故。顯
T2540_.79.0801a13: 教極無不可存初地條。旁疑殆不散候
T2540_.79.0801a14: 答意。凡疏下文判轉生極無自性心乃至至此
T2540_.79.0801a15: 不思議地乃名眞離二乘地也故。極無初地
T2540_.79.0801a16: 義勿論候
T2540_.79.0801a17: 是以第三卷云此空智生即是時極無自性
T2540_.79.0801a18: 心生乃至即是眞言行者虚空無垢菩提心也
T2540_.79.0801a19: 故。旁如答成候
T2540_.79.0801a20: 假令三劫十地地前地上不同顯密差別故
T2540_.79.0801a21: 御難來候共。顯教極位當眞言初門故。無
T2540_.79.0801a22: 相違候。次至從初地即得入金剛寶藏釋
T2540_.79.0801a23: 者。依今經意。顯教極佛入眞言初地。成眞
T2540_.79.0801a24: 言門菩薩故。不違釋文候
T2540_.79.0801a25: 會一義意。下文云至此不思議地故。可極
T2540_.79.0801a26: 無初地義成立聞候共。爲顯顯極密因義。
T2540_.79.0801a27: 第九住心開會爲眞言初地得意置候。次
T2540_.79.0801a28: 至第三卷疏云即是眞言行者虚空無垢菩
T2540_.79.0801a29: 提心者。是又不替已前會通意候
T2540_.79.0801b01: 至者極無自性心可自宗初地分齊歟否之
T2540_.79.0801b02: 所論候
T2540_.79.0801b03:
T2540_.79.0801b04: 大疏談義第十
T2540_.79.0801b05:
T2540_.79.0801b06:   寶珠譬喩
T2540_.79.0801b07: 難意。凡三劫六無畏述如常教相故不可
T2540_.79.0801b08: 攝第十住心。又如云越世間三妄執出世
T2540_.79.0801b09: 間心生。三劫心局出世故不可有世間三
T2540_.79.0801b10: 箇住心事。不及異求候。依之宗家以三劫
T2540_.79.0801b11: 文唯引證第四已上住心上者。疑滯更難
T2540_.79.0801b12: 散候
T2540_.79.0801b13: 答意。凡依文顯相雖局出世。搜深意東
T2540_.79.0801b14: 一切妄執收三劫故。雖一毫之微善可成
T2540_.79.0801b15: 三劫能越心義勿論候。是以寶珠譬喩始擧
T2540_.79.0801b16: 瓦礫無異喩。有八心萌動説。終明生在佛家
T2540_.79.0801b17: 義故。旁如答成候
T2540_.79.0801b18: 假令三劫六無畏述如常。又云出世間心生
T2540_.79.0801b19: 故。不可攝第十及世間心難勢來候共。約
T2540_.79.0801b20: 文顯相一途得意故。無相違候。次至宗家
T2540_.79.0801b21: 引證者。是又約顯相通。故不及苦勞候
T2540_.79.0801b22: 會一義意。探深意則可通十住心成立聞
T2540_.79.0801b23: 候共。今經三劫約無漏心建立事。經疏説相
T2540_.79.0801b24: 分明故。不依用申候。次至云譬喩始擧瓦
T2540_.79.0801b25: 礫無異喩有八心萌動説。終明生在佛家
T2540_.79.0801b26: 義者。寶珠譬喩廣。三劫義狹得意子細有
T2540_.79.0801b27: 之間敷候
T2540_.79.0801b28: 至者寶珠譬喩三劫具可有十住心歟否之
T2540_.79.0801c01: 所論候
T2540_.79.0801c02:   十地十六生
T2540_.79.0801c03: 難意。凡十地十六生數既増減故不可以十
T2540_.79.0801c04: 六大生攝十地盡事。不及異求候。因茲
T2540_.79.0801c05: 心要釋中釋金剛薩埵位。云雖證薩埵正位
T2540_.79.0801c06: 而見惑未除故。旁疑霧難散候
T2540_.79.0801c07: 答意。凡十地十六生約兩部地位故。可十
T2540_.79.0801c08: 地攝十六生盡義勿論候。是以三摩地儀軌
T2540_.79.0801c09: 顯現世證得歡喜地後十六生成正覺故。旁
T2540_.79.0801c10: 如答成候
T2540_.79.0801c11: 假令十地十六生數有増減故難端聞候共。
T2540_.79.0801c12: 金剛三昧經以十地菩薩喩十五日月。菩提
T2540_.79.0801c13: 心論以十六分月喩十六大生條。地位開
T2540_.79.0801c14: 合不一轍故不成難候
T2540_.79.0801c15: 次至心要釋者。於金薩有本有修生二分
T2540_.79.0801c16: 中。今以修生准本有被明之故無相違
T2540_.79.0801c17:
T2540_.79.0801c18: 會一義意。十地十六生約兩部地位故
T2540_.79.0801c19: 運義勢候共。設雖金薩在地前。餘十五菩
T2540_.79.0801c20: 薩地上云金剛頂部以十六大生證知地
T2540_.79.0801c21: 位。無妨事候。次至三摩地儀軌文者。十六
T2540_.79.0801c22: 生中約證位初歡喜地故擧之。無不足義
T2540_.79.0801c23:
T2540_.79.0801c24: 至者可以十六大生攝十地盡歟否之所
T2540_.79.0801c25: 論候
T2540_.79.0801c26:   復越一劫
T2540_.79.0801c27: 難意。凡三劫之説段畢説十地。其上云復越
T2540_.79.0801c28: 一劫故。以第四微細妄執可云一劫。事。不
T2540_.79.0801c29: 及異求處候。由此宗家釋越三妄執越三
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