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大疏談義 (No. 2540_ 運敝撰 ) in Vol. 00

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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:
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: 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
T2540_.79.0785a01: 果二位得意故。無不足候 次至下疏釋
T2540_.79.0785a02: 者。三句自元通佛地故。成難間敷候
T2540_.79.0785a03: 會一義意。有十一地十二地四十二地等判
T2540_.79.0785a04: 文。未見佛果合十地之説故被成立候
T2540_.79.0785a05: 共。疏家已於十地滿足經文。作而成正覺
T2540_.79.0785a06: 釋上。殆可云定判候 次宗家雜問答中
T2540_.79.0785a07: 立十一地者。自本爲明十地滿足句攝佛
T2540_.79.0785a08: 果。約總別義門殊云第十一地存置故。無
T2540_.79.0785a09: 相違候
T2540_.79.0785a10: 至者。十地次第此生滿足經文。以佛果可
T2540_.79.0785a11: 攝十地歟否之所論候
T2540_.79.0785a12:   隨種種趣
T2540_.79.0785a13: 難意。凡諸佛方便利生爲先。説教本意息患
T2540_.79.0785a14: 爲主事候 然者御定判旨難信用處候
T2540_.79.0785a15: 依之諸惡莫作諸善奉行者。諸佛通戒。善
T2540_.79.0785a16: 惡二業非皆齊等者。性相所判候故。諸教中
T2540_.79.0785a17: 雖説人天乘。不説惡趣乘此意見上。御定
T2540_.79.0785a18: 判一旦不審候
T2540_.79.0785a19: 答意。凡今宗意以示眞實相爲宗趣。以即
T2540_.79.0785a20: 事而眞爲規模。性徳自爾法門故。簡六趣
T2540_.79.0785a21: 業果間敷事勿論候 是以經中云乃至説
T2540_.79.0785a22: 生摩睺羅伽法。宗家判皆是自心佛之名字。
T2540_.79.0785a23: 御定判明鏡候
T2540_.79.0785a24: 假令諸佛方便利生爲先。説教本意息患爲
T2540_.79.0785a25: 主故假難聞候共開自心實相。惡趣業因大
T2540_.79.0785a26: 貪大瞋所發故。非凡夫隔礙迷。所受果體隨
T2540_.79.0785a27: 焦熱大焦熱猛焔。融通霍霍呼呼寒氷故。即
T2540_.79.0785a28: 是自心本具水火。全不作重苦候 次至
T2540_.79.0785a29: 經文并性相所判等者。顯家常途教相故。來
T2540_.79.0785b01: 不可成難候
T2540_.79.0785b02: 會御定判義意。自宗即事而眞爲規模故。
T2540_.79.0785b03: 不可簡六趣業果被成候共。雖覺悟前爾。
T2540_.79.0785b04: 凡夫感惡趣受重苦故。示此業因無利
T2540_.79.0785b05: 益樣覺候 次至今經文及宗家高斷者。果
T2540_.79.0785b06: 體實雖曼荼具徳。凡夫隔歴之妄情前大過
T2540_.79.0785b07: 患故。只可授惡趣三密軌則爲其因行候」
T2540_.79.0785b08: 至者。云説依惡業感惡趣法御定判。一
T2540_.79.0785b09: 旦不明云所論候
T2540_.79.0785b10:   繪木法然
T2540_.79.0785b11: 難意。凡繪木等形像。依迷人不能直見法
T2540_.79.0785b12: 界宮眞實四曼。傳法聖者課巧匠之功所
T2540_.79.0785b13: 令造作故。自性會有之間敷事。不及異
T2540_.79.0785b14: 論候 依之即身義中。引金剛頂經證四
T2540_.79.0785b15: 曼時。四曼各出三重。其中諸佛内證四曼
T2540_.79.0785b16: 及行法所成四曼。可在自性會候。住持四
T2540_.79.0785b17: 曼偏加持世界所用事。其理明鏡候
T2540_.79.0785b18: 答意。凡自宗一塵一法無非本具輪圓之徳
T2540_.79.0785b19: 故。無盡莊嚴曼荼羅中。不可闕形像一法
T2540_.79.0785b20: 事勿論候 是以住心論歸敬六大四曼三
T2540_.79.0785b21: 密之時。於四曼中。上擧揑鑄刻業及威儀
T2540_.79.0785b22: 畢。下結成如是自他四法身法然輪圓我三
T2540_.79.0785b23: 密上。旁如答成候
T2540_.79.0785b24: 假令繪木形像爲迷人課巧匠所令造作
T2540_.79.0785b25: 故。自性會有之間敷歟難端聞候共。以三
T2540_.79.0785b26: 密智眼加持之故。捨相見性。全法界曼荼
T2540_.79.0785b27: 羅條。可在自性會義。理在絶言候 次至
T2540_.79.0785b28: 引證金剛頂經者。彼釋既云量同虚空。彼
T2540_.79.0785b29: 不離之。此不離彼等故。自性會法事不待
T2540_.79.0785c01: 言處候
T2540_.79.0785c02: 會一義意。 一家一塵一法無非本具輪圓
T2540_.79.0785c03: 之法故被成立候共。對餘教談九界縁起
T2540_.79.0785c04: 假相唯佛界眞實。顯自宗十界悉性徳輪圓
T2540_.79.0785c05: 故。云塵塵併法然具徳候。造作假立形像眞
T2540_.79.0785c06: 實不存候 次住心論釋。歸敬眞實四曼之
T2540_.79.0785c07: 因爲示四曼有多種。擧加住持四曼得意
T2540_.79.0785c08: 者。無子細事候
T2540_.79.0785c09: 至者。自性會中可有繪木等形像尊歟否之
T2540_.79.0785c10: 所論候
T2540_.79.0785c11:   五字能造
T2540_.79.0785c12: 難意。凡開疏家釋云阿字門爲地乃至佉
T2540_.79.0785c13: 字門爲空故。以五字直爲能造五大事。不
T2540_.79.0785c14: 及異論處候 依之宗家釋中。或釋六字
T2540_.79.0785c15: 即能造之體。或判能造阿等遍法界而相應
T2540_.79.0785c16: 條。旁難勢有由事候
T2540_.79.0785c17: 答意。凡於六大有法位隨縁二種中。隨縁
T2540_.79.0785c18: 六大四曼所攝。法位六大諸法能造之體事
T2540_.79.0785c19: 治定時。彼體堅濕燸動無疑了知故。自餘諸
T2540_.79.0785c20: 法悉可爲所造義勿論候 是以大師處處
T2540_.79.0785c21: 釋中。以六大爲能造。以四曼三世間定所
T2540_.79.0785c22: 造候。爾五字即四曼隨一之法曼荼羅故。旁
T2540_.79.0785c23: 加答成候
T2540_.79.0785c24: 假令疏家釋釋阿字門爲地等故難端聞候
T2540_.79.0785c25: 共。約以五字爲五大種子義邊意得者。不
T2540_.79.0785c26: 及子細候 次證宗家兩處釋。是亦如前
T2540_.79.0785c27: 爲了因種子義邊存候
T2540_.79.0785c28: 會一義意。爲能造體法位六大者。堅濕燸
T2540_.79.0785c29: 動無礙了知故。自餘諸法可爲所造四曼被
T2540_.79.0786a01: 成立候共。於法位六大。色形有無事雖古
T2540_.79.0786a02: 來未決。今宗理理無邊法門故。可立多具六
T2540_.79.0786a03: 大存候 次大師處處釋。以六大爲能造。
T2540_.79.0786a04: 以四曼三世間定所造故。四曼隨一法曼
T2540_.79.0786a05: 荼羅五字。可所造聞候共。於五字有能所
T2540_.79.0786a06: 造二分中。所造邊雖法曼荼羅。能造邊可
T2540_.79.0786a07: 爲六大覺候
T2540_.79.0786a08: 至者。以五字可直爲能造五大歟否之所
T2540_.79.0786a09: 論候
T2540_.79.0786a10:   四重自性
T2540_.79.0786a11: 難意。凡按金剛手疑問。見現瑞加持條末。
T2540_.79.0786a12: 推知一切智智宗本。問彼因起故。所唱現
T2540_.79.0786a13: 身説法悉可擧加持世界之瑞相事。不及
T2540_.79.0786a14: 異求候 依之疏中釋從大悲胎藏現韋陀
T2540_.79.0786a15: 梵志形等。大悲胎藏指自性會。所現梵志
T2540_.79.0786a16: 可指加持世界故。旁疑氷難消候
T2540_.79.0786a17: 答意。凡於金剛手疑問。有正釋復次二重
T2540_.79.0786a18: 中。正釋約加持世界。復次約自性會見故。
T2540_.79.0786a19: 非加持世界義勿論候 是以疏文云此中
T2540_.79.0786a20: 間意即是發起大悲胎藏漫荼羅也上者。旁
T2540_.79.0786a21: 如答成候
T2540_.79.0786a22: 假令金剛手見現端加持條末。推知一切智
T2540_.79.0786a23: 智宗本問故難勢聞候共。問意甚深顯雖擧
T2540_.79.0786a24: 加持世界現端。密預推知自性土身説並擧
T2540_.79.0786a25: 有故無煩候 次至云從大悲胎藏現韋陀
T2540_.79.0786a26: 梵志者。大悲胎藏指自證位。以自性會世
T2540_.79.0786a27: 天等爲所現得意故。無相違候
T2540_.79.0786a28: 會一義意。就金剛手疑問。有正釋復次二
T2540_.79.0786a29: 重被成候共。今疏例置復次言。不述別
T2540_.79.0786b01: 義事惟多故。不及子細候 次大悲胎藏言
T2540_.79.0786b02: 可自性會聞候共。大悲胎藏曼荼羅者。指
T2540_.79.0786b03: 具縁品所説七日作壇曼荼羅得意故。無
T2540_.79.0786b04: 不足候
T2540_.79.0786b05: 至者。今四重法界圓壇可自性會歟否之所
T2540_.79.0786b06: 論候
T2540_.79.0786b07:   安立無量乘
T2540_.79.0786b08: 難意。凡按今無量乘。加持世界受用已下三
T2540_.79.0786b09: 身所説法門故。可非如義語説條。不可説
T2540_.79.0786b10: 密乘事。不及異論候 依之説隨種種趣
T2540_.79.0786b11: 種種性欲等。逗機説法相。非隨自意語説
T2540_.79.0786b12: 見候上。旁疑難難止候
T2540_.79.0786b13: 答意。凡今無量乘者。云如來應供正遍知
T2540_.79.0786b14: 得一切智智彼得一切智智爲無量衆生廣演
T2540_.79.0786b15: 分布。大日如來一切智智所起法門故。非顯
T2540_.79.0786b16: 乘義勿論候 是以加持世流所説法門。變
T2540_.79.0786b17: 化身説段云宣説眞言道句法。等流身説段
T2540_.79.0786b18: 云宣説眞言道清淨句法故。旁如答成候
T2540_.79.0786b19: 假令無量乘受用已下三身所説故。可非如
T2540_.79.0786b20: 義語難勢來候共。縱應化佛。説密者傳説
T2540_.79.0786b21: 法身説故。無相違候 次云隨種種趣等。
T2540_.79.0786b22: 逗機説法故聞候共。大師釋顯教密教逗機
T2540_.79.0786b23: 證滅故。不及子細候
T2540_.79.0786b24: 會一義意。無量乘者大日如來一切智智所
T2540_.79.0786b25: 起故被成候共。大日如來應用條末可有
T2540_.79.0786b26: 隨他方便得意候 次至應化身等流身説
T2540_.79.0786b27: 段文者。開會説相存置故。不及苦勞候
T2540_.79.0786b28: 至者。今此無量乘可密乘歟否之所論候
T2540_.79.0786b29:   次又釋言
T2540_.79.0786c01: 難意。凡牒文既云清淨句者故。可上清淨
T2540_.79.0786c02: 句異釋事。不及異論處候 依之按疏釋
T2540_.79.0786c03: 相。上釋開示如來清淨知見法門。簡異愛
T2540_.79.0786c04: 見所生不清淨法門。云清淨句法旨。今釋
T2540_.79.0786c05: 述頓成教文名清淨句法由故。可異釋之
T2540_.79.0786c06: 難勢。良有以事候
T2540_.79.0786c07: 答意。凡上異釋者合云復次。既云次又故。
T2540_.79.0786c08: 非上異釋義勿論候 是以窺釋起盡候。
T2540_.79.0786c09: 云次又釋言所謂清淨句者即是頓覺成佛
T2540_.79.0786c10: 神通乘也等。明頓成旨故。所謂初發心已下
T2540_.79.0786c11: 得益文釋事。旁如答成候
T2540_.79.0786c12: 假令牒清淨句者故御難來候共。所謂言
T2540_.79.0786c13: 所含疏家顯之設釋故。無相違事候 次
T2540_.79.0786c14: 至云上明如來清淨知見。今釋頓成旨故
T2540_.79.0786c15: 者。上明説法。今釋得益故。無子細候
T2540_.79.0786c16: 會一義意。不云復次故成立聞候共。復次
T2540_.79.0786c17: 與次又雖文言上下。其意同故無妨義候
T2540_.79.0786c18: 次至疏明頓成旨者。於清淨句。有清淨知
T2540_.79.0786c19: 見義與頓成義故。重牒清淨句者述之條。
T2540_.79.0786c20: 自本不違難者所存候
T2540_.79.0786c21: 至者。次又釋言所謂清淨句者者。上清淨句
T2540_.79.0786c22: 法文果釋歟否之所論候
T2540_.79.0786c23:   更生分別
T2540_.79.0786c24: 難意。凡准下以無妄執分別故無分別亦無
T2540_.79.0786c25: 無分別釋。故字因由第一句總句。次二句遣
T2540_.79.0786c26: 麁細分別別句事。不及異求處候 依此
T2540_.79.0786c27: 智證大師釋判離一切句是總擧也故。旁疑
T2540_.79.0786c28: 執不已事候
T2540_.79.0786c29: 答意。凡上初云離一切分別梵云劫跛。既第
T2540_.79.0787a01: 一句故。次云無分別可第二句義勿論候
T2540_.79.0787a02: 是以覺苑釋述言離一切分別者遣麁分別
T2540_.79.0787a03: 也言無分別者遣細分別也條。旁如答成
T2540_.79.0787a04:
T2540_.79.0787a05: 假令以下以無妄執分別故之故字因由。難
T2540_.79.0787a06: 勢來候共。無麁分別者。其上起細分別未
T2540_.79.0787a07: 由生道理故。還答者起盡候 次證智證大
T2540_.79.0787a08: 師釋。不符順文義故不依用候
T2540_.79.0787a09: 會一義意。上離一切分別梵云劫跛既第一
T2540_.79.0787a10: 句釋故成立聞候共。初次言者。分別無分別
T2540_.79.0787a11: 相對故。不及劬勞候 次至覺苑釋者。義
T2540_.79.0787a12: 解人師所判。用不可任意候
T2540_.79.0787a13: 至者。是分別之上更生分別文。釋第二句歟
T2540_.79.0787a14: 否之所論候
T2540_.79.0787a15:   生死所植
T2540_.79.0787a16: 難意。凡顯乘雖極果。未開金剛寶藏故。可
T2540_.79.0787a17: 攝生死所植善事。不及異求處候 依之
T2540_.79.0787a18: 下疏被釋於此眞言體相不如實覺故名爲
T2540_.79.0787a19: 生死中人故。旁疑執不已候
T2540_.79.0787a20: 答意。凡顯教極果越第三劫入自宗初地
T2540_.79.0787a21: 智品故。不可攝生死善義勿論候 是以
T2540_.79.0787a22: 住心論釋極無心。云是因是心望前顯教極
T2540_.79.0787a23: 果於後祕心初心。同則名爲果之位上者。旁
T2540_.79.0787a24: 如答成候
T2540_.79.0787a25: 假令顯乘未開金剛寶藏故難破來候共。
T2540_.79.0787a26: 約自乘談爾。從自宗見之。既入眞言門
T2540_.79.0787a27: 故。無子細事候 次至於此眞言體相不如
T2540_.79.0787a28: 實覺故釋者。約強勝不知得意故。不及苦
T2540_.79.0787a29: 勞候
T2540_.79.0787b01: 會一義意。顯教極果越第三劫。入自家初
T2540_.79.0787b02: 地故成立聞候共。遮情同分齊故。不敢成
T2540_.79.0787b03: 依憑候 次被證住心論釋候共。是亦或
T2540_.79.0787b04: 約遮情同邊。或開會釋得意故無妨候
T2540_.79.0787b05: 至者。生死所植善根中。可攝第八第九住
T2540_.79.0787b06: 心歟否之所論候
T2540_.79.0787b07:
T2540_.79.0787b08: 大疏談義第五
T2540_.79.0787b09:
T2540_.79.0787b10:   發心識體
T2540_.79.0787b11: 難意。凡麁識煩惱未斷之時。細識行解難顯
T2540_.79.0787b12: 故。薄地凡夫發心識體。非深細第八識事。
T2540_.79.0787b13: 不及異求候 依之瑜伽論。以率爾尋求
T2540_.79.0787b14: 等心第六識被判候。而今云尋求菩提條。
T2540_.79.0787b15: 旁疑霧難散候
T2540_.79.0787b16: 答意。凡以五點五智之次第。按發心之識
T2540_.79.0787b17: 體候。可第八識義勿論候 是以心要釋
T2540_.79.0787b18: 中。顯夫修行者初發信心以表菩提心即大
T2540_.79.0787b19: 圓鏡智紇哩娜野心意。大圓鏡智第八識故。
T2540_.79.0787b20: 旁如答成候
T2540_.79.0787b21: 假令麁識煩惱未斷時。細識行解難顯故難
T2540_.79.0787b22: 勢聞候共。今教直入直修直滿直證教意故。
T2540_.79.0787b23: 依教力勝起第八識得意。無子細事候
T2540_.79.0787b24: 次證瑜伽論率爾尋求等釋。權實岐異上者。
T2540_.79.0787b25: 不可同彼候
T2540_.79.0787b26: 會一義意。以五點五智次第被成立候
T2540_.79.0787b27: 共。轉識得智之時。無漏第八故。地上行解
T2540_.79.0787b28: 爾。最初發心位薄地凡夫故。成由間敷候
T2540_.79.0787c01: 次至心要釋者。令初心行者同五方佛位。
T2540_.79.0787c02: 一往釋故無相違候
T2540_.79.0787c03: 至者。眞言行者最初發心之識體。可第八
T2540_.79.0787c04: 識歟否之所論候
T2540_.79.0787c05:   大悲爲根
T2540_.79.0787c06: 難意。凡按疏釋相候。判猶如世間種子藉
T2540_.79.0787c07: 四大衆縁故得生根意以四大。爲根之能生
T2540_.79.0787c08: 見候。而下疏云大悲地界等。四大即爲大
T2540_.79.0787c09: 悲故。大悲根能生。非大悲即根義事。不及
T2540_.79.0787c10: 異求候 依之第三卷疏。被顯從大悲生
T2540_.79.0787c11: 根候上。旁疑難難止候
T2540_.79.0787c12: 答意。凡所修萬行大悲所發行故。萬行能生
T2540_.79.0787c13: 之根尤可大悲義勿論候 是以經文説此
T2540_.79.0787c14: 等悲爲根本。疏家釋以五字門爲縁生大悲
T2540_.79.0787c15: 根。經疏文相分明條。旁如答成候
T2540_.79.0787c16: 假令以猶如世間種子藉四大衆縁等釋。被
T2540_.79.0787c17: 備難端候共。大悲居中。以爲智門五義
T2540_.79.0787c18: 成所生。爲萬行成能生。四大衆縁者指智
T2540_.79.0787c19: 門五義料簡。無相違候 但下疏釋者。大悲
T2540_.79.0787c20: 能生五大故。大悲之地界等依主釋得意候
T2540_.79.0787c21:   次至第三卷疏者。從リト大悲生スル隨文
T2540_.79.0787c22: 點故。不及子細候
T2540_.79.0787c23: 會一義意。所修萬行大悲所發故成立候
T2540_.79.0787c24: 共。萬行中有上求下化二用。下化行譬根。
T2540_.79.0787c25: 上求用喩莖葉華果故。大悲生根義無不
T2540_.79.0787c26: 足候 次至經文并疏家釋者。經此等
T2540_.79.0787c27: ナスト根本讀訓點。疏生スト大悲依主隨
T2540_.79.0787c28: 義故無妨候
T2540_.79.0787c29: 至者。大悲爲根者。可大悲即根義歟否之
T2540_.79.0788a01: 所論候
T2540_.79.0788a02:   顯行事度
T2540_.79.0788a03: 難意。凡今此無量度門者。眞言行者所修
T2540_.79.0788a04: 故。顯行事六度不可有之事。不及異論候
T2540_.79.0788a05:   依之宗家釋中。判開得本有六度萬行功
T2540_.79.0788a06: 徳更不勞事六度故。疑滯猶以不散處候
T2540_.79.0788a07: 答意。凡眞言行者。普門方便之行業。一切
T2540_.79.0788a08: 智智之諸乘故。雖顯行事六度。約行體不
T2540_.79.0788a09: 可簡之事勿論候 是以菩提心論。釋乃
T2540_.79.0788a10: 至身命而不悋惜故。旁如答成候
T2540_.79.0788a11: 假令今云無量度門者。眞言行者所修故
T2540_.79.0788a12: 難勢來候共。只取所修行體。不取顯乘用
T2540_.79.0788a13: 心故。爲眞言行者所修無不足候 次證
T2540_.79.0788a14: 宗家釋。云更不勞者。非遮事六度之詞
T2540_.79.0788a15: 故。不及劬勞候
T2540_.79.0788a16: 會一義意。眞言教意普門方便之行業。一
T2540_.79.0788a17: 切智智之諸乘故成立聞候共。約得一切智
T2540_.79.0788a18: 智人者爾。因位行者所修不過瑜伽三密
T2540_.79.0788a19: 事理六度可得意候 次至乃至身命而不
T2540_.79.0788a20: 悋惜論判者。菩薩大悲雖不辭之。今無量
T2540_.79.0788a21: 度門中不可存之覺候
T2540_.79.0788a22: 至者。今無量度門中可有顯行事六度歟否
T2540_.79.0788a23: 之所論候
T2540_.79.0788a24:   方便究竟
T2540_.79.0788a25: 難意。凡按第二卷疏候。解觀察三心文。雖
T2540_.79.0788a26: 有長短二釋。未見局佛果之説條。通因
T2540_.79.0788a27: 位事不及異求候 依之疏釋第八地以
T2540_.79.0788a28: 去皆名方便地上者。旁疑執難止候
T2540_.79.0788a29: 答意。凡三句是因行果之次第故。究竟句
T2540_.79.0788b01: 可局佛果義勿論候 是以宗家釋中。判
T2540_.79.0788b02: 從凡位修行六度圓滿成佛故。曰以方
T2540_.79.0788b03: 便爲究竟。成佛以後以大悲濟度衆生故。
T2540_.79.0788b04: 曰方便爲究竟。向上向下讀文有異故。旁
T2540_.79.0788b05: 如答成候
T2540_.79.0788b06: 假令以第二卷疏有長短二廢立構難端。
T2540_.79.0788b07: 彼釋不開佛果。單約十地分別三句之配
T2540_.79.0788b08: 釋故。成誠證間敷候 次至第八地以去皆
T2540_.79.0788b09: 名方便地釋者。依八地已上純無漏相續義。
T2540_.79.0788b10: 且同果位義故。引佛性論八地以上境界皆
T2540_.79.0788b11: 同文專此意候
T2540_.79.0788b12: 會一義意。三句因行果次第故被成候共。
T2540_.79.0788b13: 約通中之本旨候 次證宗家釋。彼釋總因
T2540_.79.0788b14: 位名方便釋相故。別途之判文候
T2540_.79.0788b15: 至者。方便究竟句。局佛果歟否之所論候
T2540_.79.0788b16:   云何菩提
T2540_.79.0788b17: 難意。凡如實知自心者。即是一切智智果
T2540_.79.0788b18: 故。答所求事。不及異求處候 因茲按
T2540_.79.0788b19: 疏解釋候。判如實知自心即是開示如來功
T2540_.79.0788b20: 徳寶處。顯所求果旨上者。旁疑執難止候
T2540_.79.0788b21: 答意。凡問答喩鐘谷應故可符順事候。然
T2540_.79.0788b22: 云問能求答所求。問答乖角大難條。可答
T2540_.79.0788b23: 能求義勿論候 是以疏云如人雖聞寶藏
T2540_.79.0788b24: 發意勤求若不知其所在無由進趣故。示所
T2540_.79.0788b25: 在令行者進趣義故。答能求旨旁如答
T2540_.79.0788b26: 成候
T2540_.79.0788b27: 假令如實知自心者。即一切智智果故難勢
T2540_.79.0788b28: 來候共。如實知自心有十重淺深故無妨候
T2540_.79.0788b29:   次至開示如來功徳寶處釋者。示所在者
T2540_.79.0788c01: 爲令進趣故。答能求深旨候
T2540_.79.0788c02: 會一義意。問答類鐘谷應故成立聞候共。
T2540_.79.0788c03: 能求即所求事自宗本旨故。不違鐘谷應候
T2540_.79.0788c04: 次就如人雖聞寶藏等釋。被立道理候共。
T2540_.79.0788c05: 勤求心能求。寶藏所求故。無相違候
T2540_.79.0788c06: 至者。云何菩提謂如實知自心問答。問能
T2540_.79.0788c07: 求答所求歟否之所論候
T2540_.79.0788c08:   初地即極就新草子
T2540_.79.0788c09: 難意。凡今文釋菩提心爲因句。設雖自宗
T2540_.79.0788c10: 既立十地次位。故可有初後明昧候。爾者
T2540_.79.0788c11: 可初地分證成佛事。不及異論候 由此
T2540_.79.0788c12: 下疏解初地位云然非究竟妙覺大牟尼位
T2540_.79.0788c13: 故。不審更難散候
T2540_.79.0788c14: 答意。凡自家佛乘初地。本有薩埵不二内
T2540_.79.0788c15: 證。萬徳體性候。行者昇此地證薩埵正位
T2540_.79.0788c16: 時。可自證圓極義勿論候 是以宗家顯自
T2540_.79.0788c17: 宗十地横義。判初地與十地無高下故故。旁
T2540_.79.0788c18: 如答成候
T2540_.79.0788c19: 假令設雖自宗。立十地次位故難破來候
T2540_.79.0788c20: 共。十地次位方便行位候。於自證智者無
T2540_.79.0788c21: 増減候 次至然非究竟妙覺大牟尼位釋
T2540_.79.0788c22: 者。彼對相好圓滿正覺故。無相違候
T2540_.79.0788c23: 會一義意。行者昇初地證薩埵正位故成
T2540_.79.0788c24: 立聞候共。心要中釋雖證薩埵正位而見惑
T2540_.79.0788c25: 未除故。難勢潤色候 次至宗家釋者。約
T2540_.79.0788c26: 本有無垢十地。非謂修生顯得地位可得
T2540_.79.0788c27: 意候
T2540_.79.0788c28: 至者。今此便成正覺可初地即極義歟否之
T2540_.79.0788c29: 所論候
T2540_.79.0789a01:   尋求菩提
T2540_.79.0789a02: 難意。凡前三問者尋求成覺發智候。而今答
T2540_.79.0789a03: 説者。唯初尋求之答説。未及第二第三答
T2540_.79.0789a04: 見候故。獨答第一問事。不及異論候 其
T2540_.79.0789a05: 上三問起由以能求自心爲所求一切智
T2540_.79.0789a06: 智所生候。然第三答答自心即一切智者。
T2540_.79.0789a07: 間答倶同詞故。不成答説條。御答猶難思
T2540_.79.0789a08:
T2540_.79.0789a09: 答意。凡問詞雖重重。按其肝要候。第一
T2540_.79.0789a10: 疑尋求。第二疑菩提。第三疑一切智智時。
T2540_.79.0789a11: 答以自心爲彼三種。三問悉被遮事勿論
T2540_.79.0789a12: 候 若如難勢。自心尋求菩提分可事足
T2540_.79.0789a13: 候。菩提所求故。爾者及一切智句可無用候」
T2540_.79.0789a14: 假令三問尋求成覺發智難端聞候共。今答
T2540_.79.0789a15: 答尋求成覺等悉行者一心上義門。顯不行
T2540_.79.0789a16: 而行不到而到自宗深旨故。無不足候 次
T2540_.79.0789a17: 至云問答倶同詞者。以同詞爲答事。如
T2540_.79.0789a18: 長水子&MT01805;以楞嚴清淨本然云何忽生山河
T2540_.79.0789a19: 大地文致問時。瑯瑘惠覺以同文答。言下
T2540_.79.0789a20: 豁然大悟。有其例事候
T2540_.79.0789a21: 會一義意。答以自心爲三種者。三問悉
T2540_.79.0789a22: 被遮故成立聞候共。三問悉亙能所故成
T2540_.79.0789a23: 答間敷候 次一切智句無用云事。第一問
T2540_.79.0789a24: 既亙能求所求故。自心尋求菩提答能求
T2540_.79.0789a25: 邊。自心一切智答所求邊故。讀自心尋求
T2540_.79.0789a26: 菩提及一切智。顯能求所求倶自心。答第一
T2540_.79.0789a27: 問義無子細候
T2540_.79.0789a28: 至者。自心尋求菩提及一切智答三問。悉答
T2540_.79.0789a29: 歟否之所論候
T2540_.79.0789b01:   地前信行
T2540_.79.0789b02: 難意。凡今文菩提心爲因譬説故。非地前
T2540_.79.0789b03: 生死善事。不及異議處候 依之下疏釋
T2540_.79.0789b04: 初地菩薩得此虚空無垢菩提心乃至即是菩
T2540_.79.0789b05: 提心爲因故。難勢更難閣候
T2540_.79.0789b06: 答意。凡於自宗可有地前行者治定故。寶
T2540_.79.0789b07: 藏開發以前即生諦信。可地前義勿論候
T2540_.79.0789b08: 是以疏中判若不以三種祕密方便供養行
T2540_.79.0789b09: 門消融百六十心鑛石之垢何以得此淨菩提
T2540_.79.0789b10: 心故。旁如答成候
T2540_.79.0789b11: 假令今文菩提心爲因譬説故難端來候共。
T2540_.79.0789b12: 於三句可有兼正候。正雖在地上。兼通
T2540_.79.0789b13: 地前子細有間敷候 次至初地菩薩得此
T2540_.79.0789b14: 虚空無垢菩提心釋者。本自明初地文故。
T2540_.79.0789b15: 依憑成間敷候
T2540_.79.0789b16: 會一義意。於自宗可有地前行故成立聞
T2540_.79.0789b17: 候共。自元難勢不遮其義。即生諦信淨菩
T2540_.79.0789b18: 提心。如説而行地上行。乃至施功不已立還
T2540_.79.0789b19: 地前。顯生死所植善根得意故。無不足候
T2540_.79.0789b20:   次至下疏釋者。明地前行故。非菩提心
T2540_.79.0789b21: 爲因釋者。不敢成相違候
T2540_.79.0789b22: 至者。今此信行者可喩生死所植善歟否之
T2540_.79.0789b23: 所論候
T2540_.79.0789b24:   無相至極
T2540_.79.0789b25: 難意。凡留無相爲顯家極理。開有相定表
T2540_.79.0789b26: 徳實相者。一家常談候間。以無相不可爲
T2540_.79.0789b27: 極事。不及異論處候 依之六大四曼悉
T2540_.79.0789b28: 遮那内證境界。字印形像併性徳輪圓法門
T2540_.79.0789b29: 故。以無相爲極義。疑滯尚多端候
T2540_.79.0789c01: 答意。凡如來内證之境界。絶言語域超心
T2540_.79.0789c02: 行處重候條。無相至極義勿論候 是以經
T2540_.79.0789c03: 中依金剛手佛法離諸相法住於法位何故
T2540_.79.0789c04: 大精進而説此有相不順法然道問。答於當
T2540_.79.0789c05: 來世時劣慧諸衆生乃至爲度彼等故隨順説
T2540_.79.0789c06: 是法故。旁如答成候
T2540_.79.0789c07: 假令留無相爲顯家極理故御難來候共。
T2540_.79.0789c08: 有相無相重重故。雖爲下機明顯乘無相。
T2540_.79.0789c09: 爲上根説表徳有相。是尚預機領解施設
T2540_.79.0789c10: 候。如來内證境界釋五居足斷十慮手亡故。
T2540_.79.0789c11: 良有以事候 次至云六大四曼悉遮那内
T2540_.79.0789c12: 證境界故者。是猶言議所及故。非至極重
T2540_.79.0789c13: 不成難候
T2540_.79.0789c14: 會一義意。如來内證境界超言議域故成
T2540_.79.0789c15: 立聞候共。四言九心不及分可得意候 次
T2540_.79.0789c16: 至佛法離諸相等經文者。顯無盡莊嚴境界
T2540_.79.0789c17: 離凡夫妄計相。非四言假説相旨。有此
T2540_.79.0789c18: 説候
T2540_.79.0789c19: 至者。自宗意以無相可爲極歟否之所論
T2540_.79.0789c20:
T2540_.79.0789c21:   犢子人執
T2540_.79.0789c22: 難意。凡思此宗計候。立五法藏時。云三世
T2540_.79.0789c23: 無爲外不可説藏有人故。可人執品惑事。
T2540_.79.0789c24: 不及異求處候 依之西明引三藏解。釋
T2540_.79.0789c25: 是我執故煩惱障攝。淄洲判唯有學凡作如
T2540_.79.0789c26: 是計故。旁疑情難解候
T2540_.79.0789c27: 答意。凡犢子計釋五衆和合有人法故。五衆
T2540_.79.0789c28: 和合上人法非實我義勿論候 是以慈恩
T2540_.79.0789c29: 大師釋乃至成佛此我常在。淄洲大師述實
T2540_.79.0790a01: 是法執條。旁如答成候
T2540_.79.0790a02: 假令犢子部立五法藏時。計不可説藏有
T2540_.79.0790a03: 人故。難勢來候共。淄洲是判今據情解妄謂
T2540_.79.0790a04: 爲我故。無妨候 次西明釋違大乘正嫡慈
T2540_.79.0790a05: 恩所判故。不依用候 次至唯有學凡淄
T2540_.79.0790a06: 洲釋者。置或字故一往義可意得候
T2540_.79.0790a07: 會一義意。就云五衆和合被立道理候
T2540_.79.0790a08: 共。彼即蘊計中計五蘊總我者。以和合計
T2540_.79.0790a09: 人義故。和合不成由候 次慈恩釋者。約
T2540_.79.0790a10: 有學凡位所執故。無子細事候 次至實
T2540_.79.0790a11: 是法執釋者。背三藏解釋故。此義不足
T2540_.79.0790a12: 信用候
T2540_.79.0790a13: 至者。犢子所計人法。可八執品煩惱歟否之
T2540_.79.0790a14: 所論候
T2540_.79.0790a15:
T2540_.79.0790a16: 大疏談義第六
T2540_.79.0790a17:
T2540_.79.0790a18:   即心之印
T2540_.79.0790a19: 難意。凡按文鉤鎖候。上云彼言諸法實相
T2540_.79.0790a20: 者即是此經心之實相。開會釋畢。次所明即
T2540_.79.0790a21: 心之印故。可指眞言教事。不及異求候。依
T2540_.79.0790a22: 之披出生義。釋起化城以接之。由糞除
T2540_.79.0790a23: 以誘之。及乎大種姓人法縁已熟。三祕密教
T2540_.79.0790a24: 説時方至。遂却住自受用身。據色究竟天
T2540_.79.0790a25: 宮等故。以金剛頂經擬法華爲説實相印。
T2540_.79.0790a26: 云然後爲説即心之印見條。旁難勢有由事
T2540_.79.0790a27:
T2540_.79.0790a28: 答意。凡窺釋文次第。諸蘊和合中我不可得
T2540_.79.0790b01: 者。明小乘教。諸法從縁生都無自性者。指
T2540_.79.0790b02: 大乘權教。但爲薄福衆生已下可顯一乘義
T2540_.79.0790b03: 勿論候。是以簡異即心之印。釋今經即不如
T2540_.79.0790b04: 是故。旁如答成候
T2540_.79.0790b05: 假令開會釋畢云即心之印故難端聞候共。
T2540_.79.0790b06: 爲顯法華説相異直約諸法之旨。擧彼經
T2540_.79.0790b07: 得意無不足候
T2540_.79.0790b08: 次以出生義被備依憑。今即心之印當出
T2540_.79.0790b09: 生義由糞除誘之。直約諸法當大種姓人
T2540_.79.0790b10: 已下。故無相違候
T2540_.79.0790b11: 會一義意。上擧三乘教故。但爲薄福已下
T2540_.79.0790b12: シト顯一乘。成立聞候共。上諸法從縁生位
T2540_.79.0790b13: 權實大乘存置故。不及苦勞候。次至簡
T2540_.79.0790b14: 異釋者。簡異漸次開實相見無子細候
T2540_.79.0790b15: 至者即心之印者。可眞言教歟否所論候
T2540_.79.0790b16:   頓覺成佛
T2540_.79.0790b17: 難意。凡頓覺成佛義一乘規模之所談。實教
T2540_.79.0790b18: 通滿之軌則故。非不共談事。所不及異求
T2540_.79.0790b19: 候。因茲處胎經説魔梵釋女皆不捨身不受
T2540_.79.0790b20: 身。法華明龍女無垢之成道。華嚴顯覩率天
T2540_.79.0790b21: 子三重頓圓益善財童子一生即身旨條。旁
T2540_.79.0790b22: 難勢難止候
T2540_.79.0790b23: 答意。凡頓覺成佛者。即身頓證之義。直修直
T2540_.79.0790b24: 滿之談故。可一家不共談義勿論候。是以菩
T2540_.79.0790b25: 提心論述唯眞言法中即身成佛。宗家引二
T2540_.79.0790b26: 經一論文成祕密不共之旨上。旁如答成
T2540_.79.0790b27:
T2540_.79.0790b28: 假令頓覺成佛義。實教通滿之義相故難勢
T2540_.79.0790b29: 聞候共。或約理性一味之談。或述初後相即
T2540_.79.0790c01: 之義。故無妨候。次胎經所説及龍女成道會
T2540_.79.0790c02: 初住分證。善財三生判果隔因故。故旁無
T2540_.79.0790c03: 相違候
T2540_.79.0790c04: 會一義意頓覺成佛義。直修直滿之談故成
T2540_.79.0790c05: 立聞候共。於一乘實教談此義故無不足
T2540_.79.0790c06: 事候。次至菩提心論并宗家釋者。三密五相
T2540_.79.0790c07: 之成佛者。餘教無之故。釋爾得意置不及
T2540_.79.0790c08: 子細義候
T2540_.79.0790c09: 至者頓覺成佛可一家不共之談歟否之所
T2540_.79.0790c10: 論候
T2540_.79.0790c11:   一乘經劫就新草子
T2540_.79.0790c12: 難意。凡以時分妄執。爲顯密差異事候。爾
T2540_.79.0790c13: 一乘教定第三劫上可歴三祇事。不及異
T2540_.79.0790c14: 求候。依此第三劫疏釋舟車神通至到一
T2540_.79.0790c15: 處。專第三劫八九舟車見條。旁疑難難
T2540_.79.0790c16: 止候
T2540_.79.0790c17: 答意。凡顯一乘盛談頓成之旨候上。不可
T2540_.79.0790c18: 屬無量劫菩薩義勿論候。是以華嚴經説
T2540_.79.0790c19: 初發心時便成正覺。法華經宜須臾聞之即
T2540_.79.0790c20: 得究竟阿耨菩提候條。旁如答成候
T2540_.79.0790c21: 假令以時分妄執爲顯密差異歟。難端聞
T2540_.79.0790c22: 候共。第三劫依妄執義。故不成難候 次舟
T2540_.79.0790c23: 車神通至到一處釋。第二劫三乘教譬舟車。
T2540_.79.0790c24: 第三劫能越合喩神通。故無相違候
T2540_.79.0790c25: 會一義意。顯一乘盛談頓成之旨故成立
T2540_.79.0790c26: 聞候共。於本宗約相即圓融談頓成義。實
T2540_.79.0790c27: 經劫存置候。次華嚴經初發心時便成正覺
T2540_.79.0790c28: 文。約圓融門雖如是説。行布門前經四十
T2540_.79.0790c29: 二位送三祇劫數得意候。次法華須臾聞
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