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大疏談義 (No. 2540_ 運敝撰 ) in Vol. 79 776 777 778 779 780 781 782 783 784 785 786 787 788 789 790 791 [行番号:有/無] [返り点:無/有] [CITE]
T2540_.79.0776a01: T2540_.79.0776a02: No. 2540 T2540_.79.0776a03: T2540_.79.0776a04: T2540_.79.0776a05: T2540_.79.0776a06: 六大法身 T2540_.79.0776a07: 難意。凡按今文。明六大爲四曼體性之義。 T2540_.79.0776a08: 所遍四曼擧十界治定候。然住心論及寶鑰 T2540_.79.0776a09: 歸敬序。六大四曼各別歸敬時。大日四曼 T2540_.79.0776a10: 中擧之故。今上達法身者。可指大日事。不 T2540_.79.0776a11: 及異論候 依之廢立佛身事不過四種 T2540_.79.0776a12: 身。大日既自性法身上。旁疑難難止候 T2540_.79.0776a13: 答意。凡大日諸尊總體。六大法身事定故。 T2540_.79.0776a14: 不可攝所遍四曼事勿論候 是以先徳祕 T2540_.79.0776a15: 釋證聖位禮懺二經文。四身外立法界身。被 T2540_.79.0776a16: 釋法界身者六大法身故。旁如答成候 T2540_.79.0776a17: 假令住心論寶鑰等歸敬序。大日四曼中擧 T2540_.79.0776a18: 之故難勢聞候共。爲顯六大爲四曼體性 T2540_.79.0776a19: 之義。四曼中擧加能造六大意得。無子細 T2540_.79.0776a20: 事候 次廢立佛身事。不過四種法身歟 T2540_.79.0776a21: 聞共。先徳既被立五種法身故。無不足候」 T2540_.79.0776a22: 會一義意。大日諸尊總體故被成立候共。 T2540_.79.0776a23: 總別義門重重故。一切諸法總體雖六大。於 T2540_.79.0776a24: 四曼中又各有總別義。彼總爲大日。別爲 T2540_.79.0776a25: 諸尊存故。無相違候 次至先徳釋者。立 T2540_.79.0776a26: 五種法身時。望阿閦等四身大日爲總體 T2540_.79.0776a27: 故。以總體義門同六大。且名六大法身意 T2540_.79.0776a28: 得者。無妨候 T2540_.79.0776a29: 至者。上達法身之法身。可大日如來歟否 T2540_.79.0776a30: 所論候 T2540_.79.0776b01: 成佛二利 T2540_.79.0776b02: 難意。凡成佛言廣故不可簡化他事。不及 T2540_.79.0776b03: 異論處候 依之宗家今經開題。云成佛者 T2540_.79.0776b04: 受用身此有二種一自受用二他受用。被 T2540_.79.0776b05: 開自他受用之上者。不局自證義。旁難勢 T2540_.79.0776b06: 有道理事候 T2540_.79.0776b07: 答意。任然此自證三菩提疏家釋義處侯。凡 T2540_.79.0776b08: 今題爲明説經由來。顯四身生起文時。毘 T2540_.79.0776b09: 盧遮那唱自證正覺之後。出神變加持之應 T2540_.79.0776b10: 用。説今經之意故。成佛句指自證。化他應 T2540_.79.0776b11: 用偏可在神變加持之位事。勿論候 是以 T2540_.79.0776b12: 宗家開題釋今成佛句。判即修得始覺智身 T2540_.79.0776b13: 給條。旁如答成候 T2540_.79.0776b14: 假令成佛之言廣故難端聞候共。今者明四 T2540_.79.0776b15: 身生起故。局自證存置。無子細事候 次 T2540_.79.0776b16: 宗家開題釋釋成佛言之時。被開自他受 T2540_.79.0776b17: 用故聞候共。因受用言便一往釋意得故 T2540_.79.0776b18: 無相違候 T2540_.79.0776b19: 會一義意。然此自證三菩提釋。成佛言通 T2540_.79.0776b20: 自證化他中。約自證之邊釋生起存故。無 T2540_.79.0776b21: 煩候 次至宗家釋者。既受用中開自他 T2540_.79.0776b22: 之上者。准唯識論智殊勝中具攝三身釋。他 T2540_.79.0776b23: 受用云智身意得。子細有之間敷候 T2540_.79.0776b24: 至者。題成佛句。局自證歟否所論候 T2540_.79.0776b25: 鐵塔誦傳 T2540_.79.0776b26: 難意。凡開經序按流傳之次第。自北印度 T2540_.79.0776b27: 之石窟採樵野人之所取傳故。龍猛菩薩鐵 T2540_.79.0776b28: 塔誦出之經難申候 加之第七卷經無畏 T2540_.79.0776b29: 三藏於金粟王之塔下。受聖加被所感見 T2540_.79.0776c01: 上。非鐵塔誦傳云事。其證非一條。宗家御 T2540_.79.0776c02: 定判疑殆難散候 T2540_.79.0776c03: 答意。凡兩部大經八祖相承之祕訣。一宗規 T2540_.79.0776c04: 模之骨目故。鐵塔誦出義不可及疑事候 T2540_.79.0776c05: 是以宗家釋中。此經及大日經并是龍猛菩 T2540_.79.0776c06: 薩南天鐵塔中所誦出候。御定判分明上難 T2540_.79.0776c07: 勢有之間敷候 T2540_.79.0776c08: 假令引經序備難端共。淺智之俗士不可 T2540_.79.0776c09: 知相承之印璽條。不及苦勞候 次第七 T2540_.79.0776c10: 卷經事。鐵塔誦傳本猶修行軌則不明故。重 T2540_.79.0776c11: 請大聖加被所感見故。無相違候 T2540_.79.0776c12: 會御定判義意。兩部大經八祖相傳之祕訣 T2540_.79.0776c13: 故被成候共。設大法相承雖有之。於大經 T2540_.79.0776c14: 者鐵塔誦出義所不見候 次宗家釋事自 T2540_.79.0776c15: 元疑難雖有恐。爲顯一家正脈。代他門 T2540_.79.0776c16: 加難勢上。難被備誠證候 T2540_.79.0776c17: 至者。今經鐵塔誦出之文候御定判者。一旦 T2540_.79.0776c18: 不審也云所論候 T2540_.79.0776c19: 實智俗縁 T2540_.79.0776c20: 難意。凡實智稱偏名證無相平等之理正 T2540_.79.0776c21: 體智事候。然今見所縁境。三世情非情等 T2540_.79.0776c22: 法。專是權智俗縁之義相故。疏家高斷一旦 T2540_.79.0776c23: 不明候 T2540_.79.0776c24: 答意。凡有二義中。一義者。性宗意如理如 T2540_.79.0776c25: 量二智互以事理爲所縁義可有之候。依 T2540_.79.0776c26: 之如釋論通玄鈔云皆能開示種種法義即 T2540_.79.0776c27: 根本智亦縁俗也者。實智縁俗事勿論候 T2540_.79.0776c28: 一義者。依自宗實義。成佛者毘盧遮那内證 T2540_.79.0776c29: 成道故。以自證智云如實智。三世情非情 T2540_.79.0777a01: 等法者。六大四曼諸法各住法位爲自證境 T2540_.79.0777a02: 界故。旁御定判無相違候 T2540_.79.0777a03: 假令實智稱。偏名證無相平等理正體智 T2540_.79.0777a04: 歟難勢聞候共。約權門所談意得。無子細 T2540_.79.0777a05: 候 T2540_.79.0777a06: 會御定判義意。初義性宗有二智互以事 T2540_.79.0777a07: 理爲所縁義被立義候共。性宗意二智自 T2540_.79.0777a08: 元一體故。依事理二境開兩用爲二智 T2540_.79.0777a09: 存候 T2540_.79.0777a10: 後一義。三世情非情等法者。六大四曼諸法 T2540_.79.0777a11: 各住法位爲自證境界被成立候共。於成 T2540_.79.0777a12: 佛從本有二智故。今文顯密對辨。以自宗 T2540_.79.0777a13: 俗智望顯云如實智可存置候 T2540_.79.0777a14: 至者。以如實智知過去未來等文。專權智俗 T2540_.79.0777a15: 縁相。全非實智證如之文勢故。疏家定判一 T2540_.79.0777a16: 旦不審云所論候 T2540_.79.0777a17: 自證説法 T2540_.79.0777a18: 難意。凡今經以自性法身爲能説教主。以 T2540_.79.0777a19: 自覺境界爲所説法門。是即一家不共之實 T2540_.79.0777a20: 義。諸教超絶之規模故。可自證極位説事 T2540_.79.0777a21: 難及異論候 依此我乘内證智如來誠説 T2540_.79.0777a22: 自受法樂。高祖定判條。旁疑難所不止候 T2540_.79.0777a23: 答意。凡思自證位。超言議境過心思域故。 T2540_.79.0777a24: 有説法間敷事勿論候 是以按文段起盡 T2540_.79.0777a25: 候。住自證境界無衆生蒙益事故。住神 T2540_.79.0777a26: 變加持三昧説今經釋相候間。加持門説義 T2540_.79.0777a27: 分明候。且又開經文。演觀未來世諸衆生 T2540_.79.0777a28: 等故。旁如答成候 T2540_.79.0777a29: 假令今經以自性法身爲能説教主。以自 T2540_.79.0777b01: 覺境界爲所説法門故難勢聞候共。總顯密 T2540_.79.0777b02: 對辨之時。雖或云内證法門。或云自受法 T2540_.79.0777b03: 樂説。並是異縁起教門。演性徳内證故 T2540_.79.0777b04: 顯爾條。無子細事候 次楞伽誠説宗家高 T2540_.79.0777b05: 斷。併此意故無煩候 T2540_.79.0777b06: 會一義意。自證位超言議境。過心思域故 T2540_.79.0777b07: 被成立候共。約四言九心意得故。無相違 T2540_.79.0777b08: 候 次云住加持三昧者。約加持世界。云 T2540_.79.0777b09: 觀未來世等者。傳法聖者加詞故無妨候 T2540_.79.0777b10: 至者。今經自證極位説歟否所論候 T2540_.79.0777b11: 中臺自證 T2540_.79.0777b12: 難意。凡雖四重階級不同。悉如來内證境界 T2540_.79.0777b13: 故。不可局八葉中臺事。不及異求候 T2540_.79.0777b14: 因茲按文相次第。云但住如是境界。無衆 T2540_.79.0777b15: 生蒙益義故。住神力加持三昧。示種種諸 T2540_.79.0777b16: 趣所憙見身。説種種性欲所宜聞法之釋相。 T2540_.79.0777b17: 受用已下三身現加持世界姿故。能現可 T2540_.79.0777b18: 通四重義必然條疑難更難止候 T2540_.79.0777b19: 答意。凡四重圓壇出居外朝説聽之儀式。被 T2540_.79.0777b20: 未來機説會故。雖四重皆非自證之位。且 T2540_.79.0777b21: 就四重中分別自證加持之時。神變不改 T2540_.79.0777b22: 自性故。有獨一法界毘盧遮那義。中臺八葉 T2540_.79.0777b23: 可爲自證事勿論候 是以第二十卷疏。
T2540_.79.0777b26: 假令雖四重階級不同。悉如來内證境界故 T2540_.79.0777b27: 難勢聞侯共。密教替餘教教主直法性身。所 T2540_.79.0777b28: 説性徳輪圓法門故。云内證境界候 次就 T2540_.79.0777b29: 示種種諸趣所憙見身釋來候共。自性會四 T2540_.79.0777c01: 重流現相。而非加持世界故無相違侯 T2540_.79.0777c02: 會一義意。且就四重中。八葉中臺有獨一 T2540_.79.0777c03: 法界義故被成立候共。巳對流現三重故。 T2540_.79.0777c04: 許獨一法界義間敷候 次至第二十卷疏 T2540_.79.0777c05: 者。從三重曼荼羅位。現加持世界一門知 T2540_.79.0777c06: 識。隨所現之迹能現自證位。云爲度人流 T2540_.79.0777c07: 現故。四重悉自證也意得置候 T2540_.79.0777c08: 至者。自證局中臺八葉歟否所論候 T2540_.79.0777c09: 十地菩薩 T2540_.79.0777c10: 難意。凡自宗菩薩初學位行内證法故。不 T2540_.79.0777c11: 可簡之事。不及異論候 因茲宗家釋 T2540_.79.0777c12: 三密之義。述等覺十地不能見聞故曰密候。 T2540_.79.0777c13: 彼既顯家十地上者。疑殆更難散候 T2540_.79.0777c14: 答意。凡於自宗十地有本有修生二門。中 T2540_.79.0777c15: 本有無垢十地雖無差降。修生顯得十地非 T2540_.79.0777c16: 無淺深條。設雖自宗十地位未斷佛果一 T2540_.79.0777c17: 障故。不可契自證法事勿論候 是以下 T2540_.79.0777c18: 疏釋諸佛自證三菩提超越心地經文。被判 T2540_.79.0777c19: 菩薩亦如是依心進行故。名此心爲地。以 T2540_.79.0777c20: 心尚有所依故未名正遍知侯間。旁如答 T2540_.79.0777c21: 成候 T2540_.79.0777c22: 假令自宗菩薩從初學位。行内證法故難端 T2540_.79.0777c23: 聞候共。顯密對辨時。自宗諸法雖皆内證境 T2540_.79.0777c24: 界。於自家細論日。因果智品不同故。以佛 T2540_.79.0777c25: 智内證法。關十地菩薩之義有之間敷候 T2540_.79.0777c26: 次宗家釋。顯密相對義門故無相違候 T2540_.79.0777c27: 會一義意。於自宗修生顯得十地可有初 T2540_.79.0777c28: 後淺深條。佛果一障未斷者。難契自證法 T2540_.79.0777c29: 歟成立候共。自家十地菩薩初開發金剛寶 T2540_.79.0778a01: 藏。直入法界宮故。隔自性義無之意得置 T2540_.79.0778a02: 候 次至下疏釋者。彼雖一往明因果不 T2540_.79.0778a03: 同。道理懸異尚非其境界文故無妨候 T2540_.79.0778a04: 至者。今十地菩薩可爲自宗十地歟否所論 T2540_.79.0778a05: 候 T2540_.79.0778a06: 三密具闕 T2540_.79.0778a07: 難意。凡三密修行入我我入之方便。即身成 T2540_.79.0778a08: 佛之直路故。若一捨之成佛義有間敷事。不 T2540_.79.0778a09: 及異論候 依之宗家釋。判若三中一闕 T2540_.79.0778a10: 即不能至平等之處。龍樹論顯當須具修三 T2540_.79.0778a11: 密行候條。旁難勢難閣候 T2540_.79.0778a12: 答意。凡眞言機萬差故。上上信解機發心即 T2540_.79.0778a13: 到。下下劣鈍人不堪廣學條。可有行一印 T2540_.79.0778a14: 一言遂成佛類義勿論候 是以密嚴尊者 T2540_.79.0778a15: 於即身成佛出四種機中。第四目隨於一 T2540_.79.0778a16: 密至功行故。旁答成通候 T2540_.79.0778a17: 假令三密修行即身成佛之直路故。被搆難 T2540_.79.0778a18: 勢候共。約大途之義相候 次至宗家若 T2540_.79.0778a19: 三中一闕之高斷龍樹當須具修之論判者。 T2540_.79.0778a20: 依三密具足之人故。不成相違候 T2540_.79.0778a21: 會一義意。上上信解機發心即到。下下劣鈍 T2540_.79.0778a22: 類不堪廣學故成立聞候共。遠因依一密 T2540_.79.0778a23: 二密。直因可具足三密覺候 次至密嚴尊 T2540_.79.0778a24: 者釋者。自設問答。明正成佛一刹那時三 T2540_.79.0778a25: 密相應旨故。不違難勢所存候 T2540_.79.0778a26: 至者。可有依一密二密成佛類歟否之所 T2540_.79.0778a27: 論候 T2540_.79.0778a28: 即事而眞 T2540_.79.0778a29: 難意。凡思加持世界應化候。實行因入所見 T2540_.79.0778b01: 故。隨染業幻影像非法身體條。非當體眞 T2540_.79.0778b02: 實事。不及異求候 依之法説云縁謝則 T2540_.79.0778b03: 滅機興則生。譬説云若捨加持然後隱沒故。 T2540_.79.0778b04: 旁疑難難止候 T2540_.79.0778b05: 答意。凡即事而眞者。自宗先達同直約諸法 T2540_.79.0778b06: 得其義見候條。可當體眞實義勿論候 T2540_.79.0778b07: 是以判如來金剛之幻。述無有終盡故。旁 T2540_.79.0778b08: 如答成候 T2540_.79.0778b09: 假令加持世界應化身。因人所見隨染業幻 T2540_.79.0778b10: 影像歟難端聞候共。自宗意。應化自本法身 T2540_.79.0778b11: 法爾三密。本有常住四曼得意故。無子細 T2540_.79.0778b12: 事候 次至法説云縁謝則滅。譬説云若捨 T2540_.79.0778b13: 加持然後隱沒者。生滅約機興謝故更無 T2540_.79.0778b14: 妨候 T2540_.79.0778b15: 會一義意。即事而眞者。同於直約諸法法 T2540_.79.0778b16: 門故被成立候共。迷所見當體歸眞實本體 T2540_.79.0778b17: 教者。自宗教相故。不背直約諸法實談候 T2540_.79.0778b18: 次至判如來金剛之幻述無有終盡者。是 T2540_.79.0778b19: 併歸自性本體義故。不敢成相違候 T2540_.79.0778b20: 至者。即事而眞法門可當體眞實義歟否之 T2540_.79.0778b21: 所論候 T2540_.79.0778b22: 住心三句 T2540_.79.0778b23: 難意。凡住心言所表。可局菩提心爲因 T2540_.79.0778b24: 句事。不及異求候 依之第三卷疏結此 T2540_.79.0778b25: 品。釋已説淨菩提心諸心相竟從此以下明 T2540_.79.0778b26: 進修方便及悉地果生也故。旁難勢有以事 T2540_.79.0778b27: 候 T2540_.79.0778b28: 答意。凡依金剛手疑問。正答菩提心爲因大 T2540_.79.0778b29: 悲爲根方便爲究竟故。通三句義勿論候
T2540_.79.0778c03: 開合不同故。旁如答申候 T2540_.79.0778c04: 假令就住心名稱御難來候共。如云觀察 T2540_.79.0778c05: 三心者。三句稱三心文證分明故不成難 T2540_.79.0778c06: 候 次至第三卷疏結文者。今品雖明三 T2540_.79.0778c07: 句。以淨菩提心爲宗故。約勝云爾得意。 T2540_.79.0778c08: 無子細事候 T2540_.79.0778c09: 會一義意。依金剛手問。正答菩提心爲因 T2540_.79.0778c10: 等故成立聞候共。三句略答畢。徴云何菩 T2540_.79.0778c11: 提。還因句發問。外根究竟問不見故。因句 T2540_.79.0778c12: 問答ニテ住心一品畢見條。却難者潤色候 次 T2540_.79.0778c13: 至五轉釋者。雖約五轉。云自心發菩提 T2540_.79.0778c14: 即心具萬行等。專述菩提心功能故。是亦 T2540_.79.0778c15: 難勢依憑候 T2540_.79.0778c16: 至者。今此住心品所明。通三句歟否之所論 T2540_.79.0778c17: 候 T2540_.79.0778c18: T2540_.79.0778c19: T2540_.79.0778c20: T2540_.79.0778c21: 宿善有無 T2540_.79.0778c22: 難意。凡今教以直修頓悟爲一家超絶之規 T2540_.79.0778c23: 模故。可有不藉宿善發心成佛之一類 T2540_.79.0778c24: 事。不及異求處候 依此宗家釋。云密乘 T2540_.79.0778c25: 頓悟初心凡夫此生證悟。金剛頂義訣。判此 T2540_.79.0778c26: 經所説・直入・直修・直滿直證條。旁難勢有 T2540_.79.0778c27: 由事候 T2540_.79.0778c28: 答意。凡一家所立。難信難解之法門。諸教超 T2540_.79.0779a01: 絶之祕訣故。非上上信解之機。不可信難 T2540_.79.0779a02: 信之法。非空空無著之智。不可入難入之 T2540_.79.0779a03: 門事勿論候 是以經中説無大乘宿習未 T2540_.79.0779a04: 曾思惟眞言乘行彼不能少分見聞歡喜信 T2540_.79.0779a05: 受。疏家述宿殖善本神情明利故即能忍受 T2540_.79.0779a06: 其言故。旁如答成候 T2540_.79.0779a07: 假令今教以直修頓悟爲規模故難勢聞候 T2540_.79.0779a08: 共。依宿善契直修頓悟教得意故。無相 T2540_.79.0779a09: 違候 次證宗家釋。對四教調練故。宿善 T2540_.79.0779a10: 有無不得意候 義訣釋隨顯即身成佛之 T2540_.79.0779a11: 旨故。非簡宿善之言候 T2540_.79.0779a12: 會一義意。一家難信難解之法門故被成 T2540_.79.0779a13: 立候共。大途爾共今者一類頓大機。不藉 T2540_.79.0779a14: 宿習可有之存候 次經文并疏家判釋。約 T2540_.79.0779a15: 有宿善之機故無妨候 T2540_.79.0779a16: 至者。一切眞言機。悉可依宿善歟否之所 T2540_.79.0779a17: 論候 T2540_.79.0779a18: 一生成佛 T2540_.79.0779a19: 難意。凡衆生根機萬差。成佛因縁非一故。經 T2540_.79.0779a20: 劫成佛類可有之事。不及異論處候 因 T2540_.79.0779a21: 茲攝眞實經説我曾過去百千劫中修諸願 T2540_.79.0779a22: 海。疏家被顯經無量阿僧祇劫於一念中恒 T2540_.79.0779a23: 殊勝進故。旁疑滯難散候 T2540_.79.0779a24: 答意。凡今宗意。即身成佛爲規模。速疾頓成 T2540_.79.0779a25: 爲宗要事候間。於一家不可許經劫成佛 T2540_.79.0779a26: 類義勿論候 是以當段引大論羊馬神之 T2540_.79.0779a27: 三喩。以神通乘類今教。判於發意頃便至 T2540_.79.0779a28: 所詣。下疏於劫跛。出時分妄執二義畢。釋 T2540_.79.0779a29: 若一生度此三妄執即一生成佛何論時分 T2540_.79.0779b01: 耶並顯此意上。旁如答成侯 T2540_.79.0779b02: 假令根機萬差故難端聞候共。一生内萬差 T2540_.79.0779b03: 得意故無妨候 次以攝眞實經文。被備 T2540_.79.0779b04: 誠證。約結縁機侯。次下疏釋者。餘乘菩薩 T2540_.79.0779b05: 經無量劫所修之行。自宗菩薩一念具之 T2540_.79.0779b06: 云意故。無相違候 T2540_.79.0779b07: 會一義意。自宗速疾頓成爲宗要故被成 T2540_.79.0779b08: 立侯共。自元教意爾共。機根非一故。經劫隔 T2540_.79.0779b09: 生類可有之存候 次至於發意頃便至所 T2540_.79.0779b10: 詣之高判。并若一生度此三妄執等之解釋 T2540_.79.0779b11: 者。何約一生成佛機得意。無子細事候 T2540_.79.0779b12: 至者。眞言行者發心已後。可有隔生經劫 T2540_.79.0779b13: 類歟否所論候 T2540_.79.0779b14: 教主眞應 T2540_.79.0779b15: 難意。凡法身周遍法界體。遙超言議之域。無 T2540_.79.0779b16: 相寂滅理。遠隔機感之分故。説法可他受 T2540_.79.0779b17: 用事。不及異論樣覺候。由此疏中擧説法 T2540_.79.0779b18: 之起因。上明法身内證之位已。下述若我
T2540_.79.0779b21: 等故。旁疑殆不止事候 T2540_.79.0779b22: 答意。凡法身説法。諸教超絶之規模。一家不 T2540_.79.0779b23: 共之實談候間。教主可自性法身事勿論候 T2540_.79.0779b24: 是以疏家釋教主成就之句。云薄伽梵即 T2540_.79.0779b25: 毘盧遮那本地法身。宗家擧兩部教主。判 T2540_.79.0779b26: 自性受用佛自受法樂故與自眷屬各説三密 T2540_.79.0779b27: 門條。旁如答成候 T2540_.79.0779b28: 假令法身周遍法界之體。遠隔機感之分故 T2540_.79.0779b29: 難端聞候共。所成顯家權門之所談候 次 T2540_.79.0779c01: 至説經之起因者。於法身有自證加持之 T2540_.79.0779c02: 二身中。彼文從自證位出加持門説法義 T2540_.79.0779c03: 相候。但諸趣所憙見身者。現四重圓壇中第 T2540_.79.0779c04: 四重顯爾候 T2540_.79.0779c05: 會一義意。法身説法一家不共實談故被成 T2540_.79.0779c06: 立候共。自性身加他受用説内證法門故。 T2540_.79.0779c07: 實他受用身説見候 次以疏家釋本地法 T2540_.79.0779c08: 身。被備的據。推功歸本釋爾存置候 次 T2540_.79.0779c09: 被證宗家釋。今依疏家釋。一往疑宗家高 T2540_.79.0779c10: 斷故。不及設會通候 T2540_.79.0779c11: 至者。今經教主自性法身歟否之所論候 T2540_.79.0779c12: 住處五佛 T2540_.79.0779c13: 難意。凡按住心論。釋今經文。以如來加持 T2540_.79.0779c14: 等文。配釋五佛四曼畢。言宮者顯所住處判 T2540_.79.0779c15: 故。所住局宮一字。如來加持等句擧能住五 T2540_.79.0779c16: 佛云事。不及畢求處候 因茲祕經理趣 T2540_.79.0779c17: 經等經。香擧五佛爲能住上。唯知之此 T2540_.79.0779c18: 經文可能住事必然候 T2540_.79.0779c19: 答意。凡思住字起盡。如來加持等可薄伽梵 T2540_.79.0779c20: 之所住義勿論候 是以疏家釋廣大金剛 T2540_.79.0779c21: 法界宮。述次又釋歎加持住處故。旁如答 T2540_.79.0779c22: 成候 T2540_.79.0779c23: 假令住心論中釋今經文時。以如來加持等 T2540_.79.0779c24: 文。配釋五佛四曼。云言宮者顯所住處故 T2540_.79.0779c25: 難端聞候共。自宗意者。所住宮殿等即五佛 T2540_.79.0779c26: 四曼體故無相違候 次至祕經理趣經等 T2540_.79.0779c27: 文者。文勢異今經故成難間敷候 T2540_.79.0779c28: 會一義意。以住字起盡被成義勢候共。 T2540_.79.0779c29: 釋言宮者顯所住處故。迴文未盡。可安宮 T2540_.79.0780a01: 字上條無妨候 次證疏家釋通途義故。 T2540_.79.0780a02: 自元不遮之候 T2540_.79.0780a03: 至者。如來加持廣大金剛法界文。但説所住 T2540_.79.0780a04: 歟否之所論候 T2540_.79.0780a05: 樓閣縁生 T2540_.79.0780a06: 難意。凡能住佛身既本地法身故。所住樓觀 T2540_.79.0780a07: 非從縁生事。不及異論處候 依之疏解 T2540_.79.0780a08: 今文。釋此是遍一切處身之所住處當知如 T2540_.79.0780a09: 是樓觀亦遍一切處也故。旁疑難難閣候 T2540_.79.0780a10: 答意。凡本地法身土雖法爾。加持身土從縁 T2540_.79.0780a11: 生故。於自性身土可有法爾隨縁二義事勿 T2540_.79.0780a12: 論候 是以宗家引經如來信解願力所生 T2540_.79.0780a13: 及法界幖幟大蓮華王文。云一明法佛法爾 T2540_.79.0780a14: 身土二明隨縁顯現。被顯自性法身土有法 T2540_.79.0780a15: 爾隨縁二義之旨候上。旁如答成候 T2540_.79.0780a16: 假令能住佛身釋本地法身故難勢聞候共。 T2540_.79.0780a17: 雖加持身。對受用等三身且云本地故。無 T2540_.79.0780a18: 相違候 次遍一切處事。自性身隨縁可稱 T2540_.79.0780a19: 遍法界義。不及疑事侯 T2540_.79.0780a20: 會一義意。於自性身士可有法爾隨縁二 T2540_.79.0780a21: 義被成立候共。不共許候 次宗家釋一 T2540_.79.0780a22: 明法佛法爾身土二明隨縁顯現。自性會二 T2540_.79.0780a23: 義被料簡候共。一明法佛者。指法界幖幟 T2540_.79.0780a24: 文。二明隨縁者。指如來信解願力所生文。 T2540_.79.0780a25: 明加持世界報身身土存故無子細候 T2540_.79.0780a26: 至者。如來信解遊戲神變生大樓閣寶王文。 T2540_.79.0780a27: 從縁所生歟否之所論候 T2540_.79.0780a28: 大自在天 T2540_.79.0780a29: 難意。凡智度論文既云亦名淨居故。可淨 T2540_.79.0780b01: 居天攝事不及異求處候 依之慈恩大
T2540_.79.0780b04: 前色界合有二十三天故。旁疑滯難散候
T2540_.79.0780b07: 大自在天王。以第四禪定八天分齊上。自 T2540_.79.0780b08: 在宮非色天攝事勿論候 加之疏家所判 T2540_.79.0780b09: 簡智論説。被釋不獨在三界之表也故。旁 T2540_.79.0780b10: 如答成候 T2540_.79.0780b11: 假令智度論既云亦名淨居故難端聞候共。 T2540_.79.0780b12: 約隣近名之得意故無相違候 次慈恩 T2540_.79.0780b13: 釋者。權門一途住相歟候 次至淨影釋者。 T2540_.79.0780b14: 以此通前色天。合有二十三天讀文點故。 T2540_.79.0780b15: 無子細候 T2540_.79.0780b16: 會一義意。以智論正文被成立候共。彼文 T2540_.79.0780b17: 約小乘意。旦云八處存置候 次至疏釋 T2540_.79.0780b18: 者。三界之表文指一處文勢故。表字用上 T2540_.79.0780b19: 之訓者。却可成難勢由候 T2540_.79.0780b20: 至者。今云大自在天者。可色界攝歟否之 T2540_.79.0780b21: 所論候 T2540_.79.0780b22: 加持尊持 T2540_.79.0780b23: 難意。凡按疏釋相。能現體云心王毘盧遮 T2540_.79.0780b24: 那。是即可今經教主候。爾者所現加持身 T2540_.79.0780b25: 可加持世界佛身事不及異論候 依此 T2540_.79.0780b26: 下經文明加持世界之生起。宣毘盧遮那如 T2540_.79.0780b27: 來加持故奮迅示現身無盡莊嚴藏等。文勢 T2540_.79.0780b28: 既全同上。旁難勢難止候 T2540_.79.0780b29: 答意。凡明今經集會儀式之時。釋加持世 T2540_.79.0780c01: 界之奇瑞無所用故。可常經説會儀式事 T2540_.79.0780c02: 勿論候 是以文段姿專釋一切持金剛者 T2540_.79.0780c03: 皆悉集會之句見上。非加持世界事旁如 T2540_.79.0780c04: 答成候 T2540_.79.0780c05: 假令能現體云心王毘盧遮那故難勢聞候 T2540_.79.0780c06: 共。毘盧遮那名通本地加持故。無相違候 T2540_.79.0780c07: 次至下經文者。能所現重重故。望加持 T2540_.79.0780c08: 世界雖爲能現。望自證位還爲所現。無 T2540_.79.0780c09: 子細事候 T2540_.79.0780c10: 會一義意。明今經集會儀式之時。不可 T2540_.79.0780c11: 釋加持世界。被成立候共。明當經説會。因 T2540_.79.0780c12: 顯從自性會教主同聞。現加持世界主伴 T2540_.79.0780c13: 旨義。尤有由事候 次文段起盡事隨可得 T2540_.79.0780c14: 意候 T2540_.79.0780c15: 至者。然以自在神力已下一段。明今經説聽 T2540_.79.0780c16: 儀式歟否之所論候 T2540_.79.0780c17: 王所分別 T2540_.79.0780c18: 難意。凡於識雖諸宗廢立不同。以八識九 T2540_.79.0780c19: 識定心王事。其義既一揆上者。依轉識得 T2540_.79.0780c20: 智時。八識四智。第九法界智故。五佛可號 T2540_.79.0780c21: 心王事。不及異求候 因茲宗家釋。判五 T2540_.79.0780c22: 佛即心王餘尊即心數條。旁疑執難止候 T2540_.79.0780c23: 答意。凡今文教主同聞相對。判心王心數釋 T2540_.79.0780c24: 處候。然國無二主道理故。心王可局中臺大 T2540_.79.0780c25: 日義勿論候 是以次下述心王毘盧遮那 T2540_.79.0780c26: 成自然覺爾時一切心數無不即入金剛界中 T2540_.79.0780c27: 成如來内證功徳差別智印故。旁如答成 T2540_.79.0780c28: 候 T2540_.79.0780c29: 假令諸宗廢立。以八識九識定心王事。其 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: 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 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 776 777 778 779 780 781 782 783 784 785 786 787 788 789 790 791 [行番号:有/無] [返り点:無/有] [CITE] |