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大疏談義 (No. 2540_ 運敝撰 ) in Vol. 79

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T2540_.79.0798a01: 解。今依凡夫情實故。不成相違候。若又
T2540_.79.0798a02: 約理無即眞實義者。相應觀解故成難間
T2540_.79.0798a03: 敷候
T2540_.79.0798a04: 會一義意。今文求眞實偈故ト成來候共。擧
T2540_.79.0798a05: 三性顯圓成眞實故不背求眞實義候。次
T2540_.79.0798a06: 至論文云倶眞實者。今擧三性顯遍計無
T2540_.79.0798a07: 體。圓成眞理自顯故。了ヲ眞理外無別物云
T2540_.79.0798a08: 三性倶眞實。無不足候
T2540_.79.0798a09: 至者三性倶眞實者。可三性各別存眞實義
T2540_.79.0798a10: 歟否之所論候
T2540_.79.0798a11:   無體非無體
T2540_.79.0798a12: 難意。凡上正擧三性譬時。云如彼起幻師
T2540_.79.0798a13: 譬説虚分別如彼諸幻事譬説二種迷。既幻
T2540_.79.0798a14: 師譬依他。幻事譬所執分明故。遍計有無
T2540_.79.0798a15: 義事。不及異求處候。依之釋此偈明幻事
T2540_.79.0798a16: 非有而有意。指所執情有理無見故。旁難
T2540_.79.0798a17: 勢叵止候
T2540_.79.0798a18: 答意。凡按釋相。如彼無體故文釋此譬依他
T2540_.79.0798a19: 分別二相亦無實體。如彼可得故文述此譬
T2540_.79.0798a20: 虚妄分別亦爾故。今幻事依他譬義勿論候。
T2540_.79.0798a21: 是以疏家判此幻即譬諸蘊故。旁如答成
T2540_.79.0798a22: 候
T2540_.79.0798a23: 假令就上如彼起幻師等文難勢來候共。爲
T2540_.79.0798a24: 取幻師術力。雖云譬説虚分別。術力在幻
T2540_.79.0798a25: 事上故。尚屬幻事候。次至幻事非有而有
T2540_.79.0798a26: 文者。而字起盡相會依他假有實無故。還
T2540_.79.0798a27: 答者依憑候
T2540_.79.0798a28: 會一義意。以如彼無體故等偈長行釋成
T2540_.79.0798a29: 立聞候共。非幻事直譬虚妄分別。依他迷因
T2540_.79.0798b01: 故以依遍計可得依他迷因義顯釋爾候。
T2540_.79.0798b02: 次至此幻即譬諸蘊疏家解釋者。讀文點
T2540_.79.0798b03: 故不及劬勞候
T2540_.79.0798b04: 至者今無體非無體文顯遍計有無義歟否
T2540_.79.0798b05: 之所論候
T2540_.79.0798b06:   眞實性體
T2540_.79.0798b07: 難意。凡依他因縁假有法故不可云眞實
T2540_.79.0798b08: 條。可局眞如事。不及異求處候。依之莊
T2540_.79.0798b09: 嚴論或云如彼無體故得入第一義。或述法
T2540_.79.0798b10: 界與世間未曾有少異故。旁難勢難閣候
T2540_.79.0798b11: 答意。凡於圓成實性有二門廢立中。常無
T2540_.79.0798b12: 常門圓成雖局眞理。漏無漏門圓成通無漏
T2540_.79.0798b13: 有爲故。不局眞如義勿論候。是以唯識論
T2540_.79.0798b14: 判二空所顯圓滿成就諸法實性名圓成實。
T2540_.79.0798b15: 乃至無漏有爲離倒究竟勝用周遍亦得此
T2540_.79.0798b16: 名上者。旁如答成候
T2540_.79.0798b17: 假令依他因縁假有法故難端聞候共。無漏
T2540_.79.0798b18: 有爲法名圓成實性。唯識定判故不及劬
T2540_.79.0798b19: 勞候。次至第一義諦稱者。如起信論云唯
T2540_.79.0798b20: 是法身智相之身第一義諦無有世諦境界
T2540_.79.0798b21: 者。不簡智事明鏡候。次法界與世間文且
T2540_.79.0798b22: 約眞理釋得意。無子細義候
T2540_.79.0798b23: 會一義意。漏無漏門圓成通無漏有爲故ト
T2540_.79.0798b24: 被成立候共。總雖有其義。於莊嚴論者。
T2540_.79.0798b25: 偏依常無常門圓成見候。次至唯識論勝用
T2540_.79.0798b26: 周遍亦得此名釋者。總有漏無漏門圓成
T2540_.79.0798b27: 事。不遮之故無不足候
T2540_.79.0798b28: 至者今眞實性眞實可局眞如歟否之所論
T2540_.79.0798b29: 候
T2540_.79.0798c01:
T2540_.79.0798c02: 大疏談義第九
T2540_.79.0798c03:
T2540_.79.0798c04:   三性前後説
T2540_.79.0798c05: 難意。凡按三時之次第。三無性般若皆空義
T2540_.79.0798c06: 當第二時。三性第三時中道顯了教故。可無
T2540_.79.0798c07: 性前説三性後説事。不及異求處候。因此
T2540_.79.0798c08: 義燈判無性先陳三性後説故旁難勢有由
T2540_.79.0798c09: 樣覺候
T2540_.79.0798c10: 答意。凡深密經説相第二卷初法相品説三
T2540_.79.0798c11: 性。次無自性品説三無性候。然則三性三無
T2540_.79.0798c12: 性可前後義勿論候。是以天親本頌云即依
T2540_.79.0798c13: 此三性立彼三無性。護法釋論述即依此前
T2540_.79.0798c14: 所説三性立彼後説三種無性故。旁如答成
T2540_.79.0798c15: 候
T2540_.79.0798c16: 假令三時教次第第二時般若無性教故ト難
T2540_.79.0798c17: 勢來候共。義燈釋經辨三時非約前後以類
T2540_.79.0798c18: 相從故。不及私會通候。次證義燈三義中
T2540_.79.0798c19: 第一釋。彼師自判然第二勝故無煩候
T2540_.79.0798c20: 會一義意。凡深密經三性前説。無性後説
T2540_.79.0798c21: 故ト成立聞候共。一時一會説故。不成説時
T2540_.79.0798c22: 前後之證候。次至天親本頌護法釋論者。
T2540_.79.0798c23: 頌云故佛密意説。釋述説密意言顯非了義
T2540_.79.0798c24: 故。三無性指第二時條。無相違候
T2540_.79.0798c25: 至者三性無性前後説歟否之所論候
T2540_.79.0798c26:   後二無性
T2540_.79.0798c27: 難意。凡思依圓二性。正後二智境界其體非
T2540_.79.0798c28: 無故。不可於法體直立無性名事。不及
T2540_.79.0798c29: 異求候。依之慈恩釋判非無後二性但無計
T2540_.79.0799a01: 所執故旁疑滯難散候
T2540_.79.0799a02: 答意。凡三性三無性相對法門候。而三性既
T2540_.79.0799a03: 於當體立此稱上者。依圓當體可立無性
T2540_.79.0799a04: 稱義勿論候。是以唯識論被述假説無性非
T2540_.79.0799a05: 性全無故。旁如答成候。假令依圓二性正後
T2540_.79.0799a06: 二智境界故ト難勢來候共。後二無性依圓當
T2540_.79.0799a07: 體有可空義故。雖立無性稱非可被遮
T2540_.79.0799a08: 法故。爲眞實所遮者。即遍計所執條。無相
T2540_.79.0799a09: 違候。次至慈恩釋者。自元後二性非可被
T2540_.79.0799a10: 遮法。終爲所遮者。計所執故被釋爾候｣
T2540_.79.0799a11: 會一義意。三性三無性相對法門故ト成立
T2540_.79.0799a12: 聞候共。雖依三性立三無性。遍計體用都
T2540_.79.0799a13: 無法。依圓諸法體實故。云所遮者但計所
T2540_.79.0799a14: 執。無不足事候。次假説無性釋。執者意樂
T2540_.79.0799a15: 依圓ヲ思ヲ實云依圓空稱無性故。云假説
T2540_.79.0799a16: 無子細事候
T2540_.79.0799a17: 至者後二無性於當體直立無性之名歟否
T2540_.79.0799a18: 之所論候
T2540_.79.0799a19:   心王第八
T2540_.79.0799a20: 難意。凡按釋相。云譬如大海波浪以從縁
T2540_.79.0799a21: 起故乃至心王亦復如是。大海譬心王。波浪
T2540_.79.0799a22: 喩心所見故心王可通八識事。不及異
T2540_.79.0799a23: 求候。因茲上釋判心王猶如池水性本清
T2540_.79.0799a24: 淨。心數淨除猶如客塵清淨。王所相對分明
T2540_.79.0799a25: 故。旁疑滯不散處候
T2540_.79.0799a26: 答意。凡今段明三論法門時。彼宗第八爲
T2540_.79.0799a27: 佛性眞識。七轉定生滅妄識故。譬海水心
T2540_.79.0799a28: 王可局第八義勿論候。是以嘉祥大師判
T2540_.79.0799a29: 佛性與六七妄心和合生等條。旁如答成候｣
T2540_.79.0799b01: 假令取大海波浪譬云心王亦復如是故ト
T2540_.79.0799b02: 難勢來候共。今譬取楞伽藏識海常住七識
T2540_.79.0799b03: 波浪轉文意見故還成潤色候。次至上釋
T2540_.79.0799b04: 以心王對心數者。爲七轉顯妄體。殊擧
T2540_.79.0799b05: 相應心數客塵煩惱者。有其理事候
T2540_.79.0799b06: 會一義意。三論宗第八定佛性眞識故ト成
T2540_.79.0799b07: 立聞候共。於性宗有三種識廢立中。今疏
T2540_.79.0799b08: 依共相八識得意。無子細事候。次至寶窟
T2540_.79.0799b09: 釋者。嘉祥雖依離分八識。於七轉如述
T2540_.79.0799b10: 在縁常靜。心王通八識義不敢成相違候｣
T2540_.79.0799b11: 至者今此心王可局第八歟否之所論候
T2540_.79.0799b12:   心中祕密
T2540_.79.0799b13: 難意。凡心中祕密種種不思議事者。指無盡
T2540_.79.0799b14: 莊嚴藏名義故。不可通如常八九事。不
T2540_.79.0799b15: 及異論處候。依此宗家釋中。或云九種心
T2540_.79.0799b16: 藥拂外塵而遮迷。金剛一宮開内庫而授
T2540_.79.0799b17: 寶。或判如上二宮芟薙宅中之荒穢。未開
T2540_.79.0799b18: 地中之寶藏故。旁難勢難止候
T2540_.79.0799b19: 答意。凡從此以後方乃説之生後文分明故
T2540_.79.0799b20: 可通三心義勿論候。是以疏家引法華久
T2540_.79.0799b21: 遠實成。華嚴詢求知識事。被顯倶名祕密
T2540_.79.0799b22: 故。旁如答成候
T2540_.79.0799b23: 假令心中祕密種種不思議事者。指無盡莊
T2540_.79.0799b24: 嚴藏名義故ト難端來候共。約理祕密得意。
T2540_.79.0799b25: 無子細候。次至宗家兩處釋者。彼何顯密
T2540_.79.0799b26: 對辨判文。今文三一乘對辨故。不成難候
T2540_.79.0799b27: 會一義意。以從此以後方乃説之生後文
T2540_.79.0799b28: 被備依憑候共。對治心外之垢者。約顯分
T2540_.79.0799b29: 齊。心中祕密者。指無盡莊嚴已有故。成顯
T2540_.79.0799c01: 密對辨候。次至引法華久遠實成。華嚴詢
T2540_.79.0799c02: 求知識等祕密因縁者。彼開會法華華嚴
T2540_.79.0799c03: 爲密心中祕密義故。不及苦勞候
T2540_.79.0799c04: 至者今心中祕密者。可通如常八九歟否之
T2540_.79.0799c05: 所論候
T2540_.79.0799c06:   歎徳總標
T2540_.79.0799c07: 難意。凡今文此教餘教相對歎此教菩薩勝
T2540_.79.0799c08: 徳見故歎徳可局第十住心事。不及異求
T2540_.79.0799c09: 樣覺候。因茲取譬時。云舟車神通至到一
T2540_.79.0799c10: 處。如常八九住心譬舟車事分明上者。疑執
T2540_.79.0799c11: 更難止候
T2540_.79.0799c12: 答意。凡今此文歎第三劫能越之徳治定
T2540_.79.0799c13: 候。然於第三劫能越有三種住心故。歎徳
T2540_.79.0799c14: 不局第十義勿論候。是以疏家釋即是欲
T2540_.79.0799c15: 明超第三劫之心。欲令見聞者信樂尊重故。
T2540_.79.0799c16: 先歎其功徳耳故。旁如答成候
T2540_.79.0799c17: 假令就此教餘教相對難勢。候共。第二劫
T2540_.79.0799c18: 第三劫三一乘對辨ト得意。無子細事候。次
T2540_.79.0799c19: 舟車神通至到一處釋者。是亦第二劫菩薩
T2540_.79.0799c20: 喩舟車故無煩候
T2540_.79.0799c21: 會一義意。今歎第三劫能越徳故ト成立聞
T2540_.79.0799c22: 候共。第三劫眞言爲本。標眞言門修行菩
T2540_.79.0799c23: 薩故。如常八九不存歎徳文候。次至即是
T2540_.79.0799c24: 欲明超第三劫之心乃至先歎其功徳釋者。第
T2540_.79.0799c25: 三劫能越雖有三心眞言爲本故。疏家被
T2540_.79.0799c26: 判已歎入眞言門功徳竟條。及異議間敷
T2540_.79.0799c27: 事候
T2540_.79.0799c28: 至者今此歎徳唯歎第十住心歟否之所論
T2540_.79.0799c29: 候
T2540_.79.0800a01:   空性無境
T2540_.79.0800a02: 難意。凡空性無相無境界義專三論所談法
T2540_.79.0800a03: 門故可通第七事。不及異求處候。由此
T2540_.79.0800a04: 宗家釋或云三論八不空性談義。或述不生
T2540_.79.0800a05: 覺心獨空慮絶。則一心寂靜不二無相。或判
T2540_.79.0800a06: 八不絶戲一念觀空心源空寂無相安樂故。
T2540_.79.0800a07: 疑難更難止候
T2540_.79.0800a08: 答意。凡三劫分齊全別故以第二劫覺心乘
T2540_.79.0800a09: 不可雜第三劫義勿論候。是以宗家以今
T2540_.79.0800a10: 文證第八住心故。旁如答成候
T2540_.79.0800a11: 假令空性無境等義專三論所談故ト御難成
T2540_.79.0800a12: 來共。空性無境界等名言雖同。三一乘義門
T2540_.79.0800a13: 各別故。今文不通第七得意候。次宗家處
T2540_.79.0800a14: 處釋。是亦名言同分故不及苦勞候
T2540_.79.0800a15: 會一義意。三劫分齊全別故ト御答聞候共。
T2540_.79.0800a16: 性宗有一轍義故。覺心乘在第二劫終。兼
T2540_.79.0800a17: 可攝第三劫始存置候。次至宗家引證者。
T2540_.79.0800a18: 法性空寂義可通覺心已上三種住心故。
T2540_.79.0800a19: 以菩提心論旨陳一段證ヲ三種住心。可爲
T2540_.79.0800a20: 明證候
T2540_.79.0800a21: 至者空性無境等義可通第七住心歟否所
T2540_.79.0800a22: 論候
T2540_.79.0800a23:   第九證文
T2540_.79.0800a24: 難意。凡引證既通諸文候。設雖第九住心
T2540_.79.0800a25: 沈一心無相極理故。可稱心實際事。不
T2540_.79.0800a26: 及異論樣覺候。因茲先徳釋初一未極爲
T2540_.79.0800a27: 其差別。顯於一文有極未極二義之旨條。
T2540_.79.0800a28: 旁疑執難止候
T2540_.79.0800a29: 答意。凡開疏家釋。所謂空性乃至離眼耳鼻
T2540_.79.0800b01: 舌身意文爲心實際位。判心實際亦復不可
T2540_.79.0800b02: 得故曰極無自性心生也故。第九住心非心
T2540_.79.0800b03: 實際位義勿論候。是以宗家釋中。明極無自
T2540_.79.0800b04: 性心一句悉攝華嚴教盡故。旁如答成候｣
T2540_.79.0800b05: 假令引證既通諸文故ト難端來扣共。爲成
T2540_.79.0800b06: 極無自性來由。引以上文得意故。無子細
T2540_.79.0800b07: 候。次先徳初一未極釋對極無自性之極字
T2540_.79.0800b08: 故。顯未極文自爲第八住心義候
T2540_.79.0800b09: 會一義意。云心實際亦復不可得故ト成立
T2540_.79.0800b10: 聞候共。住心引證於一住心存淺深重重
T2540_.79.0800b11: 例有之故。不成妨候。次至宗家釋者。如
T2540_.79.0800b12: 云唯蘊無我一句攝諸部小乘盡者。引證
T2540_.79.0800b13: 不局一句故可以例候
T2540_.79.0800b14: 至者所謂空性等文通第九住心歟否之所
T2540_.79.0800b15: 論候
T2540_.79.0800b16:   此中十喩
T2540_.79.0800b17: 難意。凡按綴文次第候。標此中十喩。結復
T2540_.79.0800b18: 成戲論故。可第三劫十喩成戲論義事。不
T2540_.79.0800b19: 及異求處候。因茲宗家第八住心頌。述前
T2540_.79.0800b20: 劫菩薩作戲論此心正覺亦非眞者。移今釋
T2540_.79.0800b21: 意見候條。旁疑難有由事候
T2540_.79.0800b22: 答意。凡以劣智品望勝智品成戲論道理
T2540_.79.0800b23: 故。可顯第二劫十喩望第三劫觀門。復成
T2540_.79.0800b24: 戲論旨義勿論候
T2540_.79.0800b25: 是以宗家第八住心。證所謂空性離於根境
T2540_.79.0800b26: 無相無境界越諸戲論上者。所越可前劫
T2540_.79.0800b27: 事。旁如答成候
T2540_.79.0800b28: 假令標此中十喩。結復成戲論故ト難勢聞
T2540_.79.0800b29: 候共。對望此中十喩。前劫十喩成戲論義
T2540_.79.0800c01: 故。全非標結存候
T2540_.79.0800c02: 次至宗家第八住心頌文者。前劫菩薩句正
T2540_.79.0800c03: 當今釋。此心正覺句准例釋故無不足候
T2540_.79.0800c04: 會一義意。以劣智品望勝觀門。成戲論
T2540_.79.0800c05: 道理旨被成候共。對第九者。第八劣故不
T2540_.79.0800c06: 違道理候。次以宗家以越諸戲論文引證
T2540_.79.0800c07: 第八住心被備的據候共。對第八前劫成
T2540_.79.0800c08: 戲論義ヲハ本自不遮故無妨候
T2540_.79.0800c09: 至者今復成戲論文第三劫十喩成戲論義
T2540_.79.0800c10: 歟否之所論候
T2540_.79.0800c11:   八九淺深
T2540_.79.0800c12: 難意。凡雖三妄異。於第三重妄執。更無麁
T2540_.79.0800c13: 細分別之説故。八九所斷不可有不同事。
T2540_.79.0800c14: 不及異求樣覺候
T2540_.79.0800c15: 依之窺疏家釋候。今文外不明斷位上者。
T2540_.79.0800c16: 旁不審不散候
T2540_.79.0800c17: 答意。凡十住心背闇向明之次第候。然八九
T2540_.79.0800c18: 之續生可有斷惑淺深義勿論候。是以或
T2540_.79.0800c19: 云心實際亦復不可得故曰極無自性心生
T2540_.79.0800c20: 也。或述轉生極無自性心。一道極無既有二
T2540_.79.0800c21: 重見條。旁如答成候
T2540_.79.0800c22: 假令於第三重妄執無麁細分別之説故ト
T2540_.79.0800c23: 難勢來候共。大三劫相望時。雖八九所斷同
T2540_.79.0800c24: 名極細妄執。細論門之時。於其中有淺深
T2540_.79.0800c25: 得意。無子細事候。次至云今文外無明
T2540_.79.0800c26: 斷位文者。下於業煩惱解脱而業煩惱具依
T2540_.79.0800c27: 之文。正明極無斷惑故。御難自被墮負處
T2540_.79.0800c28: 候
T2540_.79.0800c29: 會一義意。十住心背闇向明之次第故ト成立
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_.79.0801a14: 答意。凡疏下文判轉生極無自性心乃至至此
T2540_.79.0801a15: 不思議地乃名眞離二乘地也故。極無初地
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_.79.0801a18: 心生乃至即是眞言行者虚空無垢菩提心也
T2540_.79.0801a19: 故。旁如答成候
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: 大疏談義第十
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_.79.0802a05: 答意。凡按經文。指昇住此地稱信解地見
T2540_.79.0802a06: 候　然信解地十地故昇住此地可十地義勿
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_.79.0802c22: 亦是答諸心相文見候。若爾彼心相既局一
T2540_.79.0802c23: 種故。此心相不可通諸句義勿論候。是以
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:
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