SAT DB

0172頁, a22 行 - b22 行

T1702_.33.0172a22: 者自性清淨。是其通相。二者離垢清淨。是其
T1702_.33.0172a23: 別相。寶性論中亦有二義。一自性清淨。謂性
T1702_.33.0172a24: 淨解脱。二離垢清淨。謂障盡解脱。魏譯唯識
T1702_.33.0172a25: 論云。心有二種。一者相應心。所謂一切煩惱
T1702_.33.0172a26: 受想行等。二者不相應心。所謂第一義諦常
T1702_.33.0172a27: 住不變。自性清淨心也。今所明者。即自性清
T1702_.33.0172a28: 淨。及第一義諦心。故云本淨。復次兩句更互
T1702_.33.0172a29: 釋成。以上句釋下句。成色空義。以下句釋上
T1702_.33.0172b01: 句。成心淨義。色若不空心則不淨。心若不淨
T1702_.33.0172b02: 色即不空。由心淨故色空。由色空故心淨。以
T1702_.33.0172b03: 色心二法不相離故。當知由心淨故方能現
T1702_.33.0172b04: 色。如鏡淨故方能現像。染則不能。又由色空
T1702_.33.0172b05: 故不能染心。如像空故不能汚鏡實則汚也。
T1702_.33.0172b06: 上句下句法喩對明反覆相成。故云互釋。疏
T1702_.33.0172b07: 夢識下二明妄有。即正當起信論中心生滅
T1702_.33.0172b08: 門。然此亦具法喩。以夢喩識。以夢中所現之
T1702_.33.0172b09: 物喩境。如人睡後作夢於無物處見物。喩心
T1702_.33.0172b10: 迷成識於無境處見境。然雖物依夢現。而夢
T1702_.33.0172b11: 物皆虚。雖境從識生。而識境倶妄也。夢者如
T1702_.33.0172b12: 常。人被睡蓋所覆。心識昧略恍忽成夢。準切
T1702_.33.0172b13: 韻中。夢者心亂之貌。亦云寐見曰夢。意明心
T1702_.33.0172b14: 識昏亂見於異事。名之爲夢。識者本淨。一心
T1702_.33.0172b15: 忽然不覺。不覺是妄心性乃眞。眞妄和合目
T1702_.33.0172b16: 之爲識即是第八阿梨耶識也。故起信云。依
T1702_.33.0172b17: 如來藏故有生滅心所謂不生不滅。與生滅
T1702_.33.0172b18: 和合非一非異。名阿梨耶識。無初者初始也。
T1702_.33.0172b19: 意明此識無前際故。然眞心妄識雖虚實有
T1702_.33.0172b20: 殊。若究其源倶無初際。然有兩意。一則如佛
T1702_.33.0172b21: 頂經説。煩惱菩提二倶無始。謂自有此眞心已
T1702_.33.0172b22: 來。便有此妄識。非謂眞先妄後。亦非妄先眞

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