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大疏談義 (No. 2540_ 運敝撰 ) in Vol. 79 797 798 799 800 801 802 803 804 [行番号:有/無] [返り点:無/有] [CITE]
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: 候 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_.79.0801a16: 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_.79.0801a20: 假令三劫十地地前地上不同顯密差別故ト 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: 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ト難端聞候共。 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: 候 T2540_.79.0801c18: 會一義意。十地十六生約兩部地位故ト被 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: 候 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 T2540_.79.0802a01: 阿僧祇劫。是則十地究竟也。過此修上上方 T2540_.79.0802a02: 便斷微細妄執至佛果故意。越三妄得十 T2540_.79.0802a03: 地。斷微細妄執昇佛果事分明上者。旁難 T2540_.79.0802a04: 勢有由樣覺候
T2540_.79.0802a07: 論候。是以疏解復越一劫文。判復越百六十 T2540_.79.0802a08: 心一重細惑名度三大阿僧祇劫條。旁如答 T2540_.79.0802a09: 成候 T2540_.79.0802a10: 假令上有十地文。其次云復越一劫故ト難 T2540_.79.0802a11: 勢來候共。雖上明十地。今擧益勸修文故。 T2540_.79.0802a12: 其意頗異條。依憑成間敷候。次至宗家釋 T2540_.79.0802a13: 者。越第三劫得初地。斷微細妄執得佛 T2540_.79.0802a14: 果義分明故。還明二重得益誠證候 T2540_.79.0802a15: 會一義意。信解地十地稱故ト成立聞候共。 T2540_.79.0802a16: 信解名通因果中。今佛果信解得意故。無 T2540_.79.0802a17: 子細事候。次至判名度三大阿僧祇劫者。 T2540_.79.0802a18: 三妄四妄開合不同中。今釋依合門云爾存 T2540_.79.0802a19: 無妨候 T2540_.79.0802a20: 至者復越一劫者。可第三劫極細妄執歟否 T2540_.79.0802a21: 之所論候 T2540_.79.0802a22: 第九驚覺 T2540_.79.0802a23: 難意。凡論驚覺事專可在沈空位義道理 T2540_.79.0802a24: 必然候。而極無心曾無沈空義故不可須 T2540_.79.0802a25: 驚覺事。不及異論處候。依茲宗家釋被 T2540_.79.0802a26: 顯驚一道於彈指覺無爲於未極故。旁疑 T2540_.79.0802a27: 殆不散事候 T2540_.79.0802a28: 答意。凡諸乘雖殊以無相一心爲極理者。 T2540_.79.0802a29: 顯家通滿義相故。第九住心可蒙驚覺義勿 T2540_.79.0802b01: 論候。是以宗家於寶鑰擧驚覺文時。大日 T2540_.79.0802b02: 金剛守護三經ヲ第九住心引證之故。旁如 T2540_.79.0802b03: 答成候 T2540_.79.0802b04: 假令驚覺專可在沈空位故ト御難聞候共。 T2540_.79.0802b05: 元自沈空義不局第八住心得意故無相 T2540_.79.0802b06: 違候。次至驚一道於彈指等釋者。住心論 T2540_.79.0802b07: 指第九住心。判九一道無爲宮故。不簡第 T2540_.79.0802b08: 九義分明候 T2540_.79.0802b09: 會一義意。顯家諸乘以無相一心爲至極 T2540_.79.0802b10: 理故ト被成立候共。雖無相爲極。第九有 T2540_.79.0802b11: 沈空義者不見故。無不足候。次至宗家引 T2540_.79.0802b12: 驚覺之三文於第九住心者。雖證第九。爲 T2540_.79.0802b13: 顯第八爲所驚進第九義ヲ料簡。無子細 T2540_.79.0802b14: 事候 T2540_.79.0802b15: 至者極無自性心蒙驚覺義可有之歟否之 T2540_.79.0802b16: 所論候 T2540_.79.0802b17: 心相顯密 T2540_.79.0802b18: 難意。凡三劫六無畏心相答説候。既問眞言 T2540_.79.0802b19: 行者心相。答之三劫六無畏可密行事。不 T2540_.79.0802b20: 及異求處候。依之三劫判以妄執爲今 T2540_.79.0802b21: 經之劫旨。六無畏因菩薩有幾種得無畏處 T2540_.79.0802b22: 間所答行相故。旁疑霧難散候 T2540_.79.0802b23: 答意。凡見三劫六無畏説文。説常途顯教之 T2540_.79.0802b24: 行相。不説瑜伽三密之軌則故。非眞言行 T2540_.79.0802b25: 云事勿論候。是以六無畏釋一一擧眞言行 T2540_.79.0802b26: 者云與此齊也。寄齊之旨分明上者。旁如 T2540_.79.0802b27: 答成候 T2540_.79.0802b28: 假令問眞言行者之心相故ト御難聞候共。自 T2540_.79.0802b29: 元經本意雖欲顯眞言行者心相。深密難 T2540_.79.0802c01: 直示故寄齊常途顯之者。巧妙説相候。次 T2540_.79.0802c02: 至云三劫以妄執判之。六無畏答菩薩無 T2540_.79.0802c03: 畏處者。是亦欲明眞言行者心相寄齊如 T2540_.79.0802c04: 常顯之旨以前會之通候 T2540_.79.0802c05: 會一義意。三劫六無畏説文偏説顯教行 T2540_.79.0802c06: 相不説三密軌則故ト成立聞候共。今所論 T2540_.79.0802c07: 經文説相候。疏有寄齊如常釋之處者。不 T2540_.79.0802c08: 遮之故無子細候 T2540_.79.0802c09: 次至六無畏釋一一擧三密行位者。隨三 T2540_.79.0802c10: 密行位或兼修有漏世善。或兼觀有相四 T2540_.79.0802c11: 念處。或兼觀陰界入等爲助修故云與此 T2540_.79.0802c12: 齊候 T2540_.79.0802c13: 至者今衆多心相直明眞言行歟否之所論 T2540_.79.0802c14: 候 T2540_.79.0802c15: 心相寛狹 T2540_.79.0802c16: 難意。凡三劫六無畏一雙法門候。然三劫既 T2540_.79.0802c17: 不局心相。通殊異續生之答説上者。六無 T2540_.79.0802c18: 畏不可局隨一事。不及異求處候。因此 T2540_.79.0802c19: 住心品總結文結成已説淨菩提心諸心相 T2540_.79.0802c20: 竟故。旁難勢難閣候 T2540_.79.0802c21: 答意。凡今猶是答前心相句詞。專對三劫
T2540_.79.0802c24: 按三劫六無畏不同候。三劫淨心十住心轉 T2540_.79.0802c25: 昇殊異義分明候。六無畏唯説蘇息處不 T2540_.79.0802c26: 明住心轉昇義故。旁如答成候 T2540_.79.0802c27: 假令三劫六無畏一雙法門故ト成義勢來共。 T2540_.79.0802c28: 説相雖似其意頗異故成難間敷候。次至住 T2540_.79.0802c29: 心品總結文者。彼總結文故雖心相言廣通 T2540_.79.0803a01: 諸句。今配屬九句之答説故。義門大異條。 T2540_.79.0803a02: 難被備依憑候 T2540_.79.0803a03: 會一義意 就猶是答前心相句詞成立聞 T2540_.79.0803a04: 候共。約前三劫作差降對明釋起盡其體可 T2540_.79.0803a05: 全同義分明上者。無子細事候。次至云六 T2540_.79.0803a06: 無畏不明住心轉昇義故者。六無畏淨心 T2540_.79.0803a07: 前後差別可名殊異心事。不足怪處候 T2540_.79.0803a08: 至者今此心相可九句隨一心相歟否之所 T2540_.79.0803a09: 論候 T2540_.79.0803a10: 心法色形 T2540_.79.0803a11: 難意。凡以色形有無爲色心差異事候。若 T2540_.79.0803a12: 心法存色形可六大雜亂色心難分條。不 T2540_.79.0803a13: 可有色形事。不及異論候 因茲宗家一 T2540_.79.0803a14: 處釋判自觀我心雖無色無形故。旁難勢有 T2540_.79.0803a15: 由事候 T2540_.79.0803a16: 答意凡顯乘以心爲本。以色或爲所變相 T2540_.79.0803a17: 分。或爲縁起枝末故。色心相分心法不存 T2540_.79.0803a18: 色形候。而自宗意色心居實際而二不二 T2540_.79.0803a19: 故。心法可存色形義勿論候 T2540_.79.0803a20: 是以經説月即是心心即是月。論演我見自 T2540_.79.0803a21: 心形如月輪故。旁如答成候 T2540_.79.0803a22: 假令心法存色形者。六大可雜亂難端來 T2540_.79.0803a23: 責。以慮非慮爲色心體故無妨候。次至雖 T2540_.79.0803a24: 無色無形釋者。釋三解脱門中空解脱門 T2540_.79.0803a25: 故。遮情破執之説非表徳實義故。不及苦 T2540_.79.0803a26: 勞候 T2540_.79.0803a27: 會一義意。凡自宗替顯乘談。色心居實際 T2540_.79.0803a28: 故被成立候共。色法所依本源。心法所起 T2540_.79.0803a29: 末。無色相得意故。替顯乘詮聞故。不足 T2540_.79.0803b01: 有之間敷候。次至經文者。依深祕義別途 T2540_.79.0803b02: 説故。不及子細候。次論文顯心法清淨圓 T2540_.79.0803b03: 滿相如月輪釋料簡申候 T2540_.79.0803b04: 至者自宗意於心法可存色形歟否之所 T2540_.79.0803b05: 論候 T2540_.79.0803b06: 沒心實際 T2540_.79.0803b07: 難意。凡心實際之義專當空性無境第八住 T2540_.79.0803b08: 心義分明故非第七住心事。不及異解處 T2540_.79.0803b09: 候。依之疏家第三劫釋被顯心實際亦復不 T2540_.79.0803b10: 可得。故曰極無自性心生上者。旁難勢難止 T2540_.79.0803b11: 候 答意。凡前以心沒法中文既居第二劫。 T2540_.79.0803b12: 對初劫寂然界故。今沒心實際尤居第三 T2540_.79.0803b13: 劫。可對第二劫條。指第七住心義勿論候。 T2540_.79.0803b14: 是以今文云欲離有爲無爲界。全同第三劫 T2540_.79.0803b15: 離有爲無爲界文故。旁如答成候 T2540_.79.0803b16: 假令心實際義專當第八住心故ト難端聞候 T2540_.79.0803b17: 共。心實際言隨宜不定故非苦勞候。次至 T2540_.79.0803b18: 心實際亦復不可得等文者。彼亦指第二劫 T2540_.79.0803b19: 云心實際得意故無相違候 T2540_.79.0803b20: 會一義意。以心沒法中文居第二劫對寂 T2540_.79.0803b21: 然界故ト被證例候共。即空幻既居初劫對 T2540_.79.0803b22: 同劫湛寂故。例證無不足候。次至欲離有 T2540_.79.0803b23: 爲無爲界釋者。大師以第三劫離有爲無爲 T2540_.79.0803b24: 界等文。證八九二箇住心故。爲第九説文時 T2540_.79.0803b25: 有爲無爲界還指第八故。不敢成由候 T2540_.79.0803b26: 至者今心實際可指第七住心歟否之所論 T2540_.79.0803b27: 候 T2540_.79.0803b28: 十喩體空 T2540_.79.0803b29: 難意。凡十縁生句之觀門者。心垢對治之 T2540_.79.0803c01: 方便故。尤可遮行者迷執候。然不可直 T2540_.79.0803c02: 空其體事。不及異論處候。依之疏或云 T2540_.79.0803c03: 離於慢著。或述亦不生著。不云遮其體條。 T2540_.79.0803c04: 旁不審難散候 T2540_.79.0803c05: 答意。凡行者觀心之上現普門之境界事。專 T2540_.79.0803c06: 有微細心垢故候。若心無一點虚假。自心 T2540_.79.0803c07: 即法界曼荼本尊行者中間所現影像可空 T2540_.79.0803c08: 其體義勿論候。是以疏家釋乾闥婆城喩。 T2540_.79.0803c09: 判日轉高轉滅。此城但可眼見而無實有 T2540_.79.0803c10: 故。旁如答成候 T2540_.79.0803c11: 假令十縁生句心垢對治之方便故ト御難來 T2540_.79.0803c12: 候共。觀體空時彌遣執之義成故。無子細 T2540_.79.0803c13: 事候。次至或云離於慢著。或云亦不生著 T2540_.79.0803c14: 者。是亦空體故離慢著候。會一義意觀心 T2540_.79.0803c15: 上所現之普門境界依心垢故御答聞候共。 T2540_.79.0803c16: 行者觀心爲縁照見自性本有海會故。不 T2540_.79.0803c17: 可同遍計存境候。次證乾闥婆城釋。爲令 T2540_.79.0803c18: 離慢著譬説。雖云非實有。法體如來金 T2540_.79.0803c19: 剛幻故。不生之生得意候 T2540_.79.0803c20: 至者十縁生句觀門遮所現海會體歟否之 T2540_.79.0803c21: 所論候 T2540_.79.0803c22: 悉地寛狹 T2540_.79.0803c23: 難意。凡即身義中擧法佛持明二種之悉地。 T2540_.79.0803c24: 是即可普門一門悉地候。而今云成三品 T2540_.79.0803c25: 持明仙時。安住如是悉地宮中故。局持明 T2540_.79.0803c26: 悉地不通法佛悉地云事。不及異義樣覺 T2540_.79.0803c27: 候。依之三品悉地是行者遊歴刹土。並十喩 T2540_.79.0803c28: 所觀境界故。旁疑網不決事候 T2540_.79.0803c29: 答意。凡分三品意爲可盡一切悉地見 T2540_.79.0804a01: 故。不可局持明悉地義勿論候。是以按十 T2540_.79.0804a02: 縁生句觀門。修行入證旨要故。不可廢普 T2540_.79.0804a03: 門軌則條。旁如答成候 T2540_.79.0804a04: 假令就即身義擧法佛持明二種悉地被 T2540_.79.0804a05: 構難勢。即身義爲簡異法佛悉地。且因位 T2540_.79.0804a06: 悉地名持明悉地。今指能成行者。不指所 T2540_.79.0804a07: 成悉地故。彼此釋意殊ト得意候。次至云三 T2540_.79.0804a08: 品悉地行者遊歴刹土故者。上品悉地密嚴 T2540_.79.0804a09: 佛國ト者即是開顯心内曼荼金剛界宮義故。 T2540_.79.0804a10: 無相違候 T2540_.79.0804a11: 會一義意。作三品分別爲可盡一切悉 T2540_.79.0804a12: 地故ト成立聞候共。於因位立五種悉地上。 T2540_.79.0804a13: 於持明悉地開三品事。不足怪候。次至 T2540_.79.0804a14: 云十喩觀門修行入證旨要者。從初發心 T2540_.79.0804a15: 乃至因滿深修觀察故云旨要。無子細事 T2540_.79.0804a16: 候 T2540_.79.0804a17: 至者今三品悉地宮一切悉地悉可有歟否 T2540_.79.0804a18: 之所論候 T2540_.79.0804a19: 大疏百條談義之草上下二册筆記之竟。蓋 T2540_.79.0804a20: 便後學耳 T2540_.79.0804a21: 峕貞亨紀元甲子首夏穀旦 T2540_.79.0804a22: 瑞應休隱比丘運敬七秩有乙識焉 T2540_.79.0804a23: 貞亨紀元歳次甲子初冬之月。依僧正運 T2540_.79.0804a24: 敞老和尚之命。附四聲清濁之星點畢 T2540_.79.0804a25: 門人慶宜 T2540_.79.0804a26: T2540_.79.0804a27: T2540_.79.0804a28: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: |