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大疏談義 (No. 2540_ 運敝撰 ) in Vol. 79

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T2540_.79.0781a01: 義既一揆故。難端來扣。此宗意以八識九識
T2540_.79.0781a02: 心王事。不遮申候 次至宗家釋者。相
T2540_.79.0781a03: 望不定故。五佛分得心王名意故無
T2540_.79.0781a04:
T2540_.79.0781a05: 一義意。今者教主同聞相對。教主名
T2540_.79.0781a06: 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。不異求處候 因此下經文。或云
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: 乃至成佛。於是中間通名信解地條。
T2540_.79.0781a19: 因行義勿論候 是以釋樓閣寶王。述
T2540_.79.0781a20: 一切實報所生最爲第一故。旁如答成
T2540_.79.0781a21: 假令云如來信解故難破來候共。以
T2540_.79.0781a22: 因起用義。如來之信解依主釋取義候 次
T2540_.79.0781a23: 下經文者。如覺苑釋。如來昔因信解願
T2540_.79.0781a24: 力故。今至果位因起用義得意故。不
T2540_.79.0781a25: 苦勞
T2540_.79.0781a26: 一義意。就云始從眞正發心乃至
T2540_.79.0781a27: 。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
T2540_.79.0781a29: 次至實報所生最爲第一釋者。今樓閣雖
T2540_.79.0781b01: 實報所生。方彼實報所生第一
T2540_.79.0781b02: 事。如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: 漸修者。可羊馬密人事。不
T2540_.79.0781b08: 異義樣覺候 因茲考大論説候。以此三
T2540_.79.0781b09: 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至要事候
T2540_.79.0781b11: 間。以羊馬漸行眞言行菩薩義勿
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: 相違候 次證大論説。彼論意爲
T2540_.79.0781b18: 品所説三菩薩之頓成。爲其所對之羊馬
T2540_.79.0781b19: 二喩故。不御難之由
T2540_.79.0781b20: 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: 者。於三類中頓機一類見無子細
T2540_.79.0781b24:
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。而若不修行者。不所到之處
T2540_.79.0781c07: 事。不異論候 依之菩提心論上擧
T2540_.79.0781c08: 官財寶之二譬喩畢。釋成發菩提心修菩提
T2540_.79.0781c09: 意。一切行者可修行旨明鏡故。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: 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
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。雖是言。非
T2540_.79.0781c17: 一類機候 次菩提心論文。約通途
T2540_.79.0781c18: 義門釋故無子細
T2540_.79.0781c19: 一義意。衆生根機萬差故被成立候共。
T2540_.79.0781c20: 修行中頓漸不同故。無不足候 次智
T2540_.79.0781c21: 文并當段釋。顯三密頓成旨意無
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。可發心以後更不修行成佛一
T2540_.79.0781c25: 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: 。菩提心言既不本有修生上。不
T2540_.79.0781c29: 本有事。不異求候 依之先徳祕釋。以
T2540_.79.0782a01: 初五種金剛屬五轉時。第一金剛爲
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
T2540_.79.0782a06:
T2540_.79.0782a07: 答意。凡自宗本覺門宗旨故。以住本有菩
T2540_.79.0782a08: 提心。可發心位條。第一金剛局本有
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: 答成
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。被此意候 但至
T2540_.79.0782a19: 開菩提心雙字起盡者。約金胎兩部
T2540_.79.0782a20: 故無子細
T2540_.79.0782a21: 一義意。自宗本覺門宗旨故。最初發心可
T2540_.79.0782a22: 本有成立候共。今金剛名虚空無垢
T2540_.79.0782a23: 處處云得此虚空無垢菩提心文義全同
T2540_.79.0782a24: 故。却云初地修生。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。可本有修
T2540_.79.0782a28: 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。不異論候 依之人師或云
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: 共義密不顯之義條。旁如答成
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。不苦勞
T2540_.79.0782b14: 一義意。以當段文成立候共。約
T2540_.79.0782b15: 密救療故無子細候 次證宗家釋。既判
T2540_.79.0782b16: 遲速之異故。許自分救療義明鏡上。敢
T2540_.79.0782b17: 依憑間敷候
T2540_.79.0782b18: 至者。救療定性闡提事。可自宗不共談
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
T2540_.79.0782b22: 同事。不異求候 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。一門果上重可普門
T2540_.79.0782b25: 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
T2540_.79.0782b27: 未滿即不名一切集會也之人。而無遮那
T2540_.79.0782b28: 己體故。契一門尊時。即可普門果義勿
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:
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: 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: 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: 釋可意候
T2540_.79.0782c15: 至者。今文顯一門時即得普門法界
T2540_.79.0782c16: 歟否之所論候
T2540_.79.0782c17:   四聖四隅
T2540_.79.0782c18: 難意。凡於曼荼羅雖三本不同。無
T2540_.79.0782c19: 二重普賢慈氏觀音三菩薩。而八葉中既
T2540_.79.0782c20: 其名體故。今四聖者可四隅菩薩事。不
T2540_.79.0782c21: 異求上。御答更難依用
T2540_.79.0782c22: 答意。凡可第二重菩薩存意。疏釋四菩薩
T2540_.79.0782c23: 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
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
T2540_.79.0782c29: 故。次圓中有文殊觀音等故。第二重尊雖
T2540_.79.0783a01: 除。以刹塵海滴菩薩擧盡。且
T2540_.79.0783a02: 三五意置候。其上除蓋障八葉中無
T2540_.79.0783a03: 之故。強不難勢處候
T2540_.79.0783a04: 一義意。疏釋今四菩薩名大眷屬。與
T2540_.79.0783a05: 第三卷第二重釋全同故被成立候共。今
T2540_.79.0783a06: 内眷屬内。菩薩約菩薩類同。准第二重
T2540_.79.0783a07: 大眷屬意候
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
T2540_.79.0783a12: 。群機嘉會可當機衆事。不異求
T2540_.79.0783a13:   依之今文明當經現瑞加持之因由。判
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
T2540_.79.0783a21: 假令以群機嘉會時難勢聞候共。約
T2540_.79.0783a22: 起衆爾無妨候 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
T2540_.79.0783a24: 難間敷候
T2540_.79.0783a25: 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: 初入當機實行一類存候 次證智論
T2540_.79.0783a28: 。今由如來神力加持故。可見色聞聲
T2540_.79.0783a29: 候其所以者。疏中云而以自在神力
T2540_.79.0783b01: 一切衆生。見身密之色語密聲意密
T2540_.79.0783b02: 故。無相違候 次宗家釋約從心流出
T2540_.79.0783b03:
T2540_.79.0783b04: 至者。今經會座可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。受用身説段事難異求
T2540_.79.0783b10: 候 若爲化身各別説段。受用有現身
T2540_.79.0783b11: 説法。變化有説法現身上。上未
T2540_.79.0783b12: 故。指何可非從等候乎。旁高祖解釋
T2540_.79.0783b13: 明候
T2540_.79.0783b14: 答意。凡現瑞加持之相尤合受用已下三
T2540_.79.0783b15: 。唯有受用等流變化事。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: 。依今文見條。旁如答成
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
T2540_.79.0783b22: 御定判義意。現瑞文可三身。關變化
T2540_.79.0783b23: 歟反詰候共。擧受用等流變化身
T2540_.79.0783b24: 意候。或又依安然意。又現執金剛已下
T2540_.79.0783b25: 變化身説段候 次疏上云然此應
T2540_.79.0783b26: 故被成立候共。彼釋取受用説文轉用。
T2540_.79.0783b27: 應化釋故加應化言。是可的據
T2540_.79.0783b28: 至者。非從毘盧遮那等一段。爲變化身
T2540_.79.0783b29: 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。於四重壇別四身時。
T2540_.79.0783c03: 外金剛部等流身故。第一二重菩薩
T2540_.79.0783c04: 變化身事。不異求候 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
T2540_.79.0783c07: 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: 雜類身變化身。四身時開等流身
T2540_.79.0783c10: 故。九界盡可等流身義勿論候 是
T2540_.79.0783c11: 以密嚴尊者釋。不九界述情。悉目等流
T2540_.79.0783c12: 法身顯故。旁如答申
T2540_.79.0783c13: 假令以宗家釋義勢候共。護摩釋且
T2540_.79.0783c14: 四重壇別四身。一往廢立了簡申候。祕
T2540_.79.0783c15: 藏記龍鬼等之等言。等菩薩意無不足
T2540_.79.0783c16:
T2540_.79.0783c17: 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: 薩可變化身義。理在絶言候 次至
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: 等流文段故。非自性會聖衆事。不
T2540_.79.0783c27: 處候 依之疏上牒時彼菩薩等文已。
T2540_.79.0783c28: 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: 散候
T2540_.79.0784a03: 答意。凡從自證功徳衆生四重聖
T2540_.79.0784a04: 時。機見不及名自性會。受用以下直
T2540_.79.0784a05: 當機衆加持世界故。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今擧
T2540_.79.0784a08: 此三點釋全同故。旁如答成
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
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
T2540_.79.0784a13: 一義意。自性加持任機見有無故被
T2540_.79.0784a14: 候共。機見不及爲自性會上。直對
T2540_.79.0784a15: 受用已下非自性會道理必然候 次至
T2540_.79.0784a16: 三點名言同者。約神變不自性。云
T2540_.79.0784a17: 意無不足
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: 候。説法既有上者。得益可有事不
T2540_.79.0784a24: 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
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: 文鉤鎖。非今經得益旨分明故。旁如
T2540_.79.0784b04:
T2540_.79.0784b05: 假令以宗家釋御難聞候共。以經家明
T2540_.79.0784b06: 會儀式。且註法身説法故。非正説法
T2540_.79.0784b07: 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
T2540_.79.0784b09: 怪事候
T2540_.79.0784b10: 一義意。三身瑞相上有此得益故。成
T2540_.79.0784b11: 來候共。明今經起因三身瑞相説。明
T2540_.79.0784b12: 今經得益所謂初發心等得益説故。於
T2540_.79.0784b13: 鉤鎖者不疑事候 次云疏家釋牒
T2540_.79.0784b14: 得益文已。釋瑞相者。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。所異論候 依
T2540_.79.0784b25: 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。乘是業六趣
T2540_.79.0784b27: 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: 事候。時今所得果云虚空無垢大菩提
T2540_.79.0784c02: 故。可後二劫事勿論候 是以下疏
T2540_.79.0784c03: 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
T2540_.79.0784c05: 假令所寄齊二乘既盡人執故難端聞候共。
T2540_.79.0784c06: 二乘人執斷實教雖之。且任自教意
T2540_.79.0784c07: 智品分故。能寄齊通三劫不足
T2540_.79.0784c08: 次至疏家釋者。人法二執倶分麁細極細三
T2540_.79.0784c09: 故。界趣業果通三妄意。無子細候」
T2540_.79.0784c10: 一義意。所得果云虚空無垢大菩提心
T2540_.79.0784c11: 故被成立候共。且約過重分段麁苦
T2540_.79.0784c12: 置故。無相違候 次證下疏。彼擧變易業
T2540_.79.0784c13: 故。不六趣果上。更不由候
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
T2540_.79.0784c18: 云事。不異求候 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
T2540_.79.0784c20: 解地三句中佛果事明鏡故。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。未佛果
T2540_.79.0784c24: 之誠説上。不十地事勿論候 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: 起信論如菩薩地盡句含正盡已盡
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