SAT DB

T2540_.79.0776a01:
T2540_.79.0776a02:   No. 2540
T2540_.79.0776a03:
T2540_.79.0776a04: 大疏談義第一
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_.79.0777b24:

釋如來但住自證之法即不能度人

乃至

漸次

T2540_.79.0777b25: 流出漸入第一院等故。旁如答成候
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_.79.0778c01:

是以疏中釋住心品。云自心發菩提

乃至

T2540_.79.0778c02: 發起心方便。明五轉之旨候。然五轉三句
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: 大疏談義第二
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_.79.0779b19:

但住如是境界即諸有情不能以是蒙益

乃至

T2540_.79.0779b20: 示種種諸趣所憙見身説種種性欲所宜聞法
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_.79.0780b02:

師述其淨居上有實報土

乃至

即色究竟天

T2540_.79.0780b03: 攝。淨影大師判五淨居上別更有一。以此通
T2540_.79.0780b04: 前色界合有二十三天故。旁疑滯難散候

T2540_.79.0780b05:

答意。凡檢智論正文。云第四禪有八種

乃至

T2540_.79.0780b06: 過是八處有十住菩薩住處。亦名淨居號
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: 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

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