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大疏談義 (No. 2540_ 運敝撰 ) in Vol. 00

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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
T2540_.79.0782a01: 初五種金剛配屬五轉時。第一金剛爲發
T2540_.79.0782a02: 心轉而配開佛知見。第二金剛爲修行轉
T2540_.79.0782a03: 故。第一金剛通本有修生事明鏡上。開佛
T2540_.79.0782a04: 知見菩提心論釋雙開菩提心。雙字起盡開
T2540_.79.0782a05: 本有修生二種菩提心義見條。旁疑殆難散
T2540_.79.0782a06: 候
T2540_.79.0782a07: 答意。凡自宗本覺門宗旨故。以安住本有菩
T2540_.79.0782a08: 提心。可定發心位條。第一金剛局本有義
T2540_.79.0782a09: 勿論候　是以五相成身初通達心是本有菩
T2540_.79.0782a10: 提心故。觀輕霧中月輪。第二修菩提心即修
T2540_.79.0782a11: 生菩提心故。以明朗月輪爲所觀條。第一
T2540_.79.0782a12: 金剛當最初發心上。可本有菩提心事。旁
T2540_.79.0782a13: 如答成候
T2540_.79.0782a14: 假令菩提心言通本有修生故難端聞候共。
T2540_.79.0782a15: 今云菩提心體。體言局本有。起盡分明候
T2540_.79.0782a16: 次就先徳祕釋難勢來候共。五轉門時第一
T2540_.79.0782a17: 轉約本有菩提心。第二轉屬修生菩提心
T2540_.79.0782a18: 故。東阿行亦因釋。被顯此意候　但至雙
T2540_.79.0782a19: 開菩提心雙字起盡者。約金胎兩部得意
T2540_.79.0782a20: 故無子細候
T2540_.79.0782a21: 會一義意。自宗本覺門宗旨故。最初發心可
T2540_.79.0782a22: 局本有被成立候共。今金剛名虚空無垢。
T2540_.79.0782a23: 與處處云得此虚空無垢菩提心文義全同
T2540_.79.0782a24: 故。却云局初地修生。局本有云間敷候
T2540_.79.0782a25: 次儀軌文本有修生二種菩提心開觀前故。
T2540_.79.0782a26: 二種各別存置候
T2540_.79.0782a27: 至者。第一虚空無垢執金剛。可通本有修
T2540_.79.0782a28: 生歟否之所論候
T2540_.79.0782a29:   闡提定性
T2540_.79.0782b01: 難意。凡定性迴心法華誠説。闡提成佛涅槃
T2540_.79.0782b02: 金言故。顯教一乘盛談其義上。非一家不
T2540_.79.0782b03: 共談事。不及異論候　依之人師或云二
T2540_.79.0782b04: 乘作佛唯在法華。或述闡提有心猶可作佛
T2540_.79.0782b05: 故。旁疑霧難散候
T2540_.79.0782b06: 答意。凡按釋相。上標謂持祕密神通之力。
T2540_.79.0782b07: 下結不共一切摩訶那羅延力故。祕密不共
T2540_.79.0782b08: 義勿論候　是以大師解今文。擧華嚴法華
T2540_.79.0782b09: 等不共之義畢。述不共義重重非一。此中不
T2540_.79.0782b10: 共義密不共顯之義條。旁如答成候
T2540_.79.0782b11: 假令以定性闡提救療義顯乘盛談之旨。重
T2540_.79.0782b12: 重難端聞候共。宗家以方經丸藥喩。顯顯密
T2540_.79.0782b13: 差異故。不及苦勞候
T2540_.79.0782b14: 會一義意。以當段文被成立候共。約祕
T2540_.79.0782b15: 密救療故無子細候　次證宗家釋。既判
T2540_.79.0782b16: 致遲速之異故。許自分救療義明鏡上。敢
T2540_.79.0782b17: 成依憑間敷候
T2540_.79.0782b18: 至者。救療定性闡提事。可自宗不共談歟
T2540_.79.0782b19: 否之所論候
T2540_.79.0782b20:   一門普門
T2540_.79.0782b21: 難意。凡一門普門因行既各別故。得果不可
T2540_.79.0782b22: 同事。不及異求候　依之疏中釋行者精
T2540_.79.0782b23: 勤不久成此仙身更轉方便即成毘盧遮那
T2540_.79.0782b24: 佛身之更轉方便言。一門果上重可修普門
T2540_.79.0782b25: 行道理分明條。疑難更不止處候
T2540_.79.0782b26: 答意。凡按一門諸尊候。若少分未等一法
T2540_.79.0782b27: 未滿即不名一切集會也之人。而無非遮那
T2540_.79.0782b28: 己體故。契一門尊時。即可契普門果義勿
T2540_.79.0782b29: 論候　是以疏判然其學者隨於一法明道
T2540_.79.0782c01: 而得悟入即是普入一切諸總持門。如從一
T2540_.79.0782c02: 門見王即是普入千門萬戸上。旁如答成
T2540_.79.0782c03: 候
T2540_.79.0782c04: 假令一門普門因行既各別故難勢聞候共。
T2540_.79.0782c05: 果徳融會故無相違候　次至更轉方便釋
T2540_.79.0782c06: 者。轉一門局執心。即成普門毘盧遮那身
T2540_.79.0782c07: 云義見故。無子細事候
T2540_.79.0782c08: 會一義意。一門諸尊若少分未等一法未滿
T2540_.79.0782c09: 即不名一切集會也之人故被成立候共。於
T2540_.79.0782c10: 所同尊體者。雖實爾。關能同行者者。被
T2540_.79.0782c11: 封謂有異餘尊一尊之思。契一尊時隔
T2540_.79.0782c12: 普門微細妄執猶殘故。唯契一門存候　次
T2540_.79.0782c13: 然其學者等疏釋。示果徳融會。勸學者觀
T2540_.79.0782c14: 心釋可得意候
T2540_.79.0782c15: 至者。今文顯得一門時即得普門法界義
T2540_.79.0782c16: 歟否之所論候
T2540_.79.0782c17:   四聖四隅
T2540_.79.0782c18: 難意。凡於曼荼羅雖有三本不同。無於第
T2540_.79.0782c19: 二重擧普賢慈氏觀音三菩薩。而八葉中既
T2540_.79.0782c20: 有其名體故。今四聖者可四隅菩薩事。不
T2540_.79.0782c21: 及異求上。御答更難依用候
T2540_.79.0782c22: 答意。凡可第二重菩薩存意。疏釋四菩薩
T2540_.79.0782c23: 云諸菩薩大悲方便普門攝受無量衆生輔
T2540_.79.0782c24: 佐法王行如來事名大眷屬。與第三卷第二
T2540_.79.0782c25: 重釋文義全同故。第二重菩薩事勿論條如
T2540_.79.0782c26: 答成候
T2540_.79.0782c27: 假令就菩薩名體相違難勢聞候共。第二十
T2540_.79.0782c28: 卷疏釋觀音文殊彌勒已在八葉中漸出于
T2540_.79.0782c29: 外故。次圓中有文殊觀音等故。第二重尊雖
T2540_.79.0783a01: 不可除。以刹塵海滴菩薩不可擧盡。且
T2540_.79.0783a02: 擧三五得意置候。其上除蓋障八葉中無
T2540_.79.0783a03: 之故。強不此難勢處候
T2540_.79.0783a04: 會一義意。疏釋今四菩薩云名大眷屬。與
T2540_.79.0783a05: 第三卷第二重釋全同故被成立候共。今
T2540_.79.0783a06: 於内眷屬内。菩薩約菩薩類同。准第二重
T2540_.79.0783a07: 云大眷屬可得意候
T2540_.79.0783a08: 至者。今四聖者可八葉四隅菩薩歟否之所
T2540_.79.0783a09: 論候
T2540_.79.0783a10:   實行當機
T2540_.79.0783a11: 難意。凡疏上文云次明群機嘉會之時所同
T2540_.79.0783a12: 聞法。群機嘉會可當機衆事。不及異求候
T2540_.79.0783a13:   依之今文明當經現瑞加持之因由。判各
T2540_.79.0783a14: 引無量當機衆同入法界漫荼羅爲饒益此初
T2540_.79.0783a15: 入法門實行諸菩薩故。旁疑滯難止候
T2540_.79.0783a16: 答意。凡三重曼荼羅聖衆。皆是從心流出眷
T2540_.79.0783a17: 屬。心内三點法門故。無實行因人。義勿論候
T2540_.79.0783a18:   是以智度論釋此衆亦是法性身非生死
T2540_.79.0783a19: 人所見。宗家判從果向因之人非從因至果
T2540_.79.0783a20: 之人故。旁如答成候
T2540_.79.0783a21: 假令以云群機嘉會時難勢聞候共。約發
T2540_.79.0783a22: 起衆云爾無妨候　次至各引無量當機衆
T2540_.79.0783a23: 等文者。明加持世界事故。非今經説會更
T2540_.79.0783a24: 成難間敷候
T2540_.79.0783a25: 會一義意。三重曼荼羅聖衆皆是從心流出
T2540_.79.0783a26: 聖衆故被成立候共。從心流出聖者爾。其中
T2540_.79.0783a27: 可有初入當機實行一類存候　次證智論
T2540_.79.0783a28: 文。今由如來神力加持故。可有見色聞聲
T2540_.79.0783a29: 義候其所以者。疏中云而以自在神力令
T2540_.79.0783b01: 一切衆生。見身密之色聞語密聲悟意密
T2540_.79.0783b02: 法故。無相違候　次宗家釋約從心流出
T2540_.79.0783b03: 人候
T2540_.79.0783b04: 至者。今經會座可有當機實行人歟否之所
T2540_.79.0783b05: 論候
T2540_.79.0783b06:   化身説段
T2540_.79.0783b07: 難意。凡按文段鉤鎖。上明示現之義畢。云
T2540_.79.0783b08: 非從毘盧遮那身或語或意生等。是顯彼二
T2540_.79.0783b09: 業生不生之生故。受用身説段事難及異求
T2540_.79.0783b10: 候　若爲化身各別説段。受用有現身無
T2540_.79.0783b11: 説法。變化有説法無現身上。上未明化
T2540_.79.0783b12: 身故。指何可云非從等候乎。旁高祖解釋
T2540_.79.0783b13: 不明候
T2540_.79.0783b14: 答意。凡現瑞加持之相尤合通受用已下三
T2540_.79.0783b15: 身。唯有受用等流闕變化事。有其義間敷
T2540_.79.0783b16: 候　是以疏上云然此應化非從毘盧遮那
T2540_.79.0783b17: 等。依今文見條。旁如答成候
T2540_.79.0783b18: 假令以文段鉤鎖難勢來候共。上無盡莊嚴
T2540_.79.0783b19: 藏通三身總説得意候　次非從毘盧遮那
T2540_.79.0783b20: 等文。約彼總説中變化身。經云非從毘盧遮
T2540_.79.0783b21: 那等。疏釋轉釋佛莊嚴藏故。旁無相違候
T2540_.79.0783b22: 會御定判義意。現瑞文可有三身。關變化
T2540_.79.0783b23: 身歟反詰候共。擧受用等流顯變化身可
T2540_.79.0783b24: 得意候。或又依安然意。又現執金剛已下
T2540_.79.0783b25: 可見變化身説段候　次疏上云然此應
T2540_.79.0783b26: 化故被成立候共。彼釋取受用説文轉用。
T2540_.79.0783b27: 爲應化釋故加應化言。是可的據候
T2540_.79.0783b28: 至者。非從毘盧遮那等一段。爲説變化身
T2540_.79.0783b29: 文事。一且不審也云所論候
T2540_.79.0783c01:   四身廢立
T2540_.79.0783c02: 難意。凡按宗家釋。於四重壇分別四身時。
T2540_.79.0783c03: 以外金剛部定等流身故。第一二重菩薩
T2540_.79.0783c04: 可變化身事。不及異求候　依之大師護
T2540_.79.0783c05: 摩次第。釋金剛蓮華等爲變化身。祕藏記判
T2540_.79.0783c06: 外金剛部龍鬼等爲等流身故。難勢尤有所
T2540_.79.0783c07: 以樣覺候
T2540_.79.0783c08: 答意。凡三身四身開合不同候。然三身時以
T2540_.79.0783c09: 雜類身合變化身。四身時開等流身爲別
T2540_.79.0783c10: 身故。九界盡可名等流身義勿論候　是
T2540_.79.0783c11: 以密嚴尊者釋。不動九界述情。悉目等流
T2540_.79.0783c12: 法身被顯故。旁如答申候
T2540_.79.0783c13: 假令以宗家釋被募義勢候共。護摩釋且
T2540_.79.0783c14: 約四重壇分別四身。一往廢立了簡申候。祕
T2540_.79.0783c15: 藏記龍鬼等之等言。等菩薩得意無不足
T2540_.79.0783c16: 候
T2540_.79.0783c17: 會一義意。三身四身開合不同故成立聞候
T2540_.79.0783c18: 共。開時外金剛部龍鬼等爲等流身故。佛菩
T2540_.79.0783c19: 薩可爲變化身義。理在絶言候　次至密
T2540_.79.0783c20: 嚴尊者釋者。約平等覺悟見。判悉目等流
T2540_.79.0783c21: 法身故。於四重壇分別四身誠證難成候｣
T2540_.79.0783c22: 至者。又現執金剛等文。可等流身歟否之所
T2540_.79.0783c23: 論候
T2540_.79.0783c24:   普賢蓮華手
T2540_.79.0783c25: 難意。凡今文於加持世界。現瑞相三身中。
T2540_.79.0783c26: 説等流文段故。非自性會聖衆事。不及異
T2540_.79.0783c27: 求處候　依之疏上牒時彼菩薩等文已。
T2540_.79.0783c28: 釋謂將説此平等法門故。先以自在加持感
T2540_.79.0783c29: 動大衆。悉現普門境界祕密莊嚴不可思議
T2540_.79.0784a01: 未曾有事。因彼疑問而演説之故。疑滯更
T2540_.79.0784a02: 難散候
T2540_.79.0784a03: 答意。凡從自證功徳爲利衆生現四重聖
T2540_.79.0784a04: 衆時。機見不及名自性會。受用以下直
T2540_.79.0784a05: 引當機衆號加持世界故。自性加持只任
T2540_.79.0784a06: 機見有無條。自性會聖衆義勿論候　是以
T2540_.79.0784a07: 下疏判第一重伊字三點諸内眷屬與今擧
T2540_.79.0784a08: 此三點釋全同故。旁如答成候
T2540_.79.0784a09: 假令今文加持世界等流身説段故難勢聞候
T2540_.79.0784a10: 共。自性加持約機見有無。其位雖殊。於其
T2540_.79.0784a11: 身體者無二重示現故。無相違候　次疏
T2540_.79.0784a12: 家釋由此道理故。無子細候
T2540_.79.0784a13: 會一義意。自性加持任機見有無故被成
T2540_.79.0784a14: 立候共。機見不及爲自性會上。直對實
T2540_.79.0784a15: 行受用已下非自性會道理必然候　次至
T2540_.79.0784a16: 三點名言同者。約神變不改自性義。云三
T2540_.79.0784a17: 點得意無不足候
T2540_.79.0784a18: 至者。今三菩薩可自性會聖衆歟否之所論
T2540_.79.0784a19: 候
T2540_.79.0784a20:   序分得益
T2540_.79.0784a21: 難意。凡以宗家釋思經説相。引如來之日
T2540_.79.0784a22: 加持故身語意平等句法門文。註自性身説
T2540_.79.0784a23: 法候。説法既有上者。得益可有事不及異
T2540_.79.0784a24: 求候　依之疏中釋得益文。述若欲超昇
T2540_.79.0784a25: 佛地即同大日如來亦可致也故。疑尚不止
T2540_.79.0784a26: 處候
T2540_.79.0784a27: 答意。凡三身瑞相上有此得益故。可加持
T2540_.79.0784a28: 世界得益義勿論候　是以疏中牒時彼菩
T2540_.79.0784a29: 薩乃至牙種生起文。釋謂將説此平等法門
T2540_.79.0784b01: 故先以自在加持感動大衆悉現普門境界祕
T2540_.79.0784b02: 密莊嚴不可思議未曾有事因彼疑問而演説
T2540_.79.0784b03: 之文鉤鎖。非今經得益旨分明故。旁如答
T2540_.79.0784b04: 成候
T2540_.79.0784b05: 假令以宗家釋御難聞候共。以經家明集
T2540_.79.0784b06: 會儀式文。且註法身説法故。非正説法
T2540_.79.0784b07: 位條。疑難成間敷候　次至疏家釋者。設
T2540_.79.0784b08: 加持世界説密教義者云即同大日。不足
T2540_.79.0784b09: 怪事候
T2540_.79.0784b10: 會一義意。三身瑞相上有此得益故。成義
T2540_.79.0784b11: 勢來候共。明今經起因有三身瑞相説。明
T2540_.79.0784b12: 今經得益有所謂初發心等得益説故。於文
T2540_.79.0784b13: 鉤鎖者不及疑事候　次至云疏家釋牒
T2540_.79.0784b14: 得益文已。釋瑞相故者。依前成道理三身
T2540_.79.0784b15: 瑞相後有得益文故。牒加無子細事候｣
T2540_.79.0784b16: 至者。所謂初發心等文。可當經得益歟否之
T2540_.79.0784b17: 所論候
T2540_.79.0784b18:
T2540_.79.0784b19: 大疏談義第四
T2540_.79.0784b20:
T2540_.79.0784b21:   界趣輪迴
T2540_.79.0784b22: 難意。凡縁業生者。界趣輪迴業果。人執品
T2540_.79.0784b23: 分齊見候。爾所寄齊二乘既盡人執條。能
T2540_.79.0784b24: 寄齊相普間敷事。所不及異論候　依之
T2540_.79.0784b25: 開疏家解釋候。爲有情疑愛因縁。造身口
T2540_.79.0784b26: 意種種虚妄不清淨業。乘如是業生六趣
T2540_.79.0784b27: 身判上者。疑滯更難止候
T2540_.79.0784b28: 答意。凡今宗意一念越三妄。至初地淨菩提
T2540_.79.0784c01: 心事候。時今所得果云虚空無垢大菩提
T2540_.79.0784c02: 心故。可通後二劫事勿論候　是以下疏
T2540_.79.0784c03: 判第三劫。云第三重微細百六十心煩惱業
T2540_.79.0784c04: 壽種除。文勢既全同故。旁如答成候
T2540_.79.0784c05: 假令所寄齊二乘既盡人執故難端聞候共。
T2540_.79.0784c06: 二乘人執斷實教雖不許之。且任自教意
T2540_.79.0784c07: 齊智品分故。能寄齊通三劫無不足候
T2540_.79.0784c08: 次至疏家釋者。人法二執倶分麁細極細三
T2540_.79.0784c09: 重故。界趣業果通三妄得意。無子細候｣
T2540_.79.0784c10: 會一義意。所得果云虚空無垢大菩提心
T2540_.79.0784c11: 故被成立候共。且約過重擧分段麁苦存
T2540_.79.0784c12: 置故。無相違候　次證下疏。彼擧變易業
T2540_.79.0784c13: 壽故。不云六趣果上。更不可成由候
T2540_.79.0784c14: 至者。今業壽種除通三妄否之所論候
T2540_.79.0784c15:   佛果開合
T2540_.79.0784c16: 難意。凡披疏家解釋候。解十地滿足句。云
T2540_.79.0784c17: 乃至成菩提無行可増故。從十地中開佛
T2540_.79.0784c18: 地云事。不及異求候　因此下疏判就前
T2540_.79.0784c19: 三句義中更開佛地爲上上方便心意。於信
T2540_.79.0784c20: 解地三句中開佛果事明鏡故。旁疑難難
T2540_.79.0784c21: 止候
T2540_.79.0784c22: 答意。凡雖地位之開合不同。而有十一地十
T2540_.79.0784c23: 二地四十二地等判文。未見以佛果合十
T2540_.79.0784c24: 地之誠説上。不可攝十地事勿論候　是
T2540_.79.0784c25: 以宗家雜問答中。釋乃至滿足第十地位以
T2540_.79.0784c26: 此一行一道至於第十一地條。旁如答成候｣
T2540_.79.0784c27: 假令疏家解今文。判乃至成菩提無行可増
T2540_.79.0784c28: 故難勢聞候共。十地滿足句含因滿果滿事。
T2540_.79.0784c29: 如起信論如菩薩地盡句含正盡已盡置因
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