INBUDS
大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59
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T2217_.59.0696a01:
T2217_.59.0696a02:大日經疏指心鈔卷第九
T2217_.59.0696a03:
T2217_.59.0696a04: 疏卷第二之二
T2217_.59.0696a05: 經唯願世尊説彼心者。抄云。經説彼心者即
T2217_.59.0696a06: 指二彼六十心一也。謂上問云二心諸相與レ時願
T2217_.59.0696a08: 也。所以答説文云二諦聽心相一之故問下釋二三
T2217_.59.0696a10: 文答二心相一何不レ通二彼文一乎。答。此既兼二殊
T2217_.59.0696a11: 異一。故非レ酬二今問一也。若云下答二心相一故此問
T2217_.59.0696a12: 被
彼可レ及二六無畏文一。彼又兼二殊異一故非二鐘
T2217_.59.0696a13: 谷響一也。私云。既云二説彼心一未レ云二心相一。此重
T2217_.59.0696a14: 請兼二殊異一何失。況三劫文無二別請問一。最可
T2217_.59.0696a15: レ酬二此問一也。若九句中問故無二重問一者心相
T2217_.59.0696a16: 何重請及二兩度一矣。又三劫文心相酬二此問一
T2217_.59.0696a17: 者殊異何無二今問一乎。但諦聽心相者。問雖
T2217_.59.0696a18: レ廣約二六十心一先答二心相一也。問。若爾六無畏
T2217_.59.0696a19: 又可レ酬二此問一。何又問乎。答。三劫答二二句一故。
T2217_.59.0696a20: 恐三六無畏濫二二句一故。更問二隨一一也。或又
T2217_.59.0696a21: 復但問二心相一顯三今問通二二句一也。故下問
T2217_.59.0696a22: 云二演説心相一。今云二説彼心一。可レ悉レ之。又義。
T2217_.59.0696a23: 三劫文心相邊近答二前重問一殊異邊遠答二九
T2217_.59.0696a24: 句中一也。兼二二意一故無二重請一也。又准下十縁生
T2217_.59.0696a25: 句無二重問一而直答中修行句上。三劫文無二重問一
T2217_.59.0696a26: 答二九句中一無レ失
T2217_.59.0696a27: 初列六十心名次釋其相者。上唱二經文一中。
T2217_.59.0696a28: 謂貪心至二受生心一。是列名也。云何貪心下釋
T2217_.59.0696a29: 相也。問。今此二句爲レ釋二云何已下經文一先
T2217_.59.0696b01: 在二文前一明二列名釋相義一也。猶如レ云二次明順
T2217_.59.0696b02: 理之心一。故知云何貪心者列名也。謂隨順下
T2217_.59.0696b03: 釋相也。餘心亦爾也。況前文中名闕レ一釋
T2217_.59.0696b04: 闕レ三。於後文一依二阿闍梨所傳一加二名釋一故
T2217_.59.0696b05: 非レ云二六十心名等一耶。答。凡答二前問一中有二列
T2217_.59.0696b06: 名釋相一。若此文唯釋二云何已下一者有下不レ釋二
T2217_.59.0696b07: 受生心已上文一之過上。又問句可レ屬二釋相一何
T2217_.59.0696b08: 云二列名一。例如二釋論唱章判説門一耳。又雖レ闕二
T2217_.59.0696b09: 一三一依二阿闍梨意一故云二六十心一也。又約二滿
T2217_.59.0696b10: 數一歟
T2217_.59.0696b11: 謂染著前境等者。今此二句釋二經染著字一
T2217_.59.0696b12: 也。唯識論云。云何爲レ貪。於有･有具･染著爲
T2217_.59.0696b14: 果也。有具者即中有幷煩惱業及器世等。三
T2217_.59.0696b15: 有具故或無漏法○薩婆多師縁二無漏一貪是
T2217_.59.0696b16: 善法欲。今大乘説愛レ佛貪レ業皆染污故與
T2217_.59.0696b17: レ見倶生縁二無漏一起故無漏法能資
長有一亦
T2217_.59.0696b19: 記法一歟。又准下下違中不レ染二善法一無貪上。今前
T2217_.59.0696b20: 境可レ局二惡無記法一歟。又依二即是染污淨心
T2217_.59.0696b21: 釋一通二無漏一歟。或又貪心起淨心染故云レ爾
T2217_.59.0696b22: 非二所著境一歟。若隨順修行此法者釋二經隨順
T2217_.59.0696b23: 法三字一也。此者指二前染著前境一也。此貪染
T2217_.59.0696b24: 即法故云二此法一也。行人順行此貪染法一云二
T2217_.59.0696b25: 有貪心一也。餘修行名レ善今順行染法一云二修
T2217_.59.0696b26: 行一也。修即行義故如レ云二惡行一耳。以心法下
T2217_.59.0696b27: 委釋二順修義一也。謂貪性内成事業彰二于外一
T2217_.59.0696b28: 故云二有相一也。第四慈心釋云。上慈字據二内
T2217_.59.0696c01: 何貪心是約二内心一下染法即外相事業歟。又
T2217_.59.0696c03: 多以順修明義者。抄云。此六十心多分將以二
T2217_.59.0696c04: 隨順修行之者一明二其心性之義一或染污心或
T2217_.59.0696c05: 清淨心。問。云何是清淨貪心。答。眞言行者但
T2217_.59.0696c06: 觀二貪心實相一自然貪不染心即是清淨貪心。
T2217_.59.0696c07: 如下下經明二十六大菩薩一第三名中金剛貪染菩
T2217_.59.0696c09: 何。答。内有二其心一時其相外彰。譬如下見レ烟
T2217_.59.0696c10: 知中火性上言也。可レ悉レ之。順者如二依レ義准宗
T2217_.59.0696c12: 未得出世心等者。下文云。最初解了唯蘊無
T2217_.59.0696c14: 准二此文一今出世心者唯蘊無我悟也。問。釋二
T2217_.59.0696c17: 具縁品明二擇地一時以二毛髮糠糩灰等一爲二
T2217_.59.0696c18: 除去法一。此中灰炭疏釋云。謂示二小法一起二二乘
T2217_.59.0696c21: 也。若爾何云二今出世心一耶。答。六十心但與二
T2217_.59.0696c22: 順世善一雜起之心。故疏第四云。謂六十心與二
T2217_.59.0696c24: 十心攝一矣。但第四卷釋者擇地義廣除去法
T2217_.59.0696c25: 是多。以レ云レ除去二乘心一不レ可レ爲下攝二六十
T2217_.59.0696c26: 心一義上。彼毛髮者六十心故。今平治心地約二毛
T2217_.59.0696c27: 髮一。彼廣除去三妄一故。故下釋云。百六十種
T2217_.59.0696c29: 者約二聲聞凡位一歟。仍無レ失。又云。若以二淨菩
T2217_.59.0697a02: 六十心可二雜起歟。六十心又爲二百六十心未
T2217_.59.0697a04: 世心一歟。依レ之舞心五通餘習神變爲二除蓋障
T2217_.59.0697a05: 之所治一。窟心得二劫壽一見二未來佛一以二法明道一
T2217_.59.0697a06: 爲二能治一。除障法明是淨菩提心異名故。或
T2217_.59.0697a07: 又六十心染淨心品相雜。水心云二洗濯一切
T2217_.59.0697a08: 不善一。板心云二習行八齊一。烏心云二持戒修善一。
T2217_.59.0697a09: 此等非二一向不善一故。若爾出世心隨宜可二
T2217_.59.0697a10: 不定一歟。或但皆染心也。持戒修善時於二生
T2217_.59.0697a11: 死一生レ怖爲二烏心一。非レ取二戒善一。又行二八齊一更
T2217_.59.0697a12: 不レ行二餘善一爲二板心一。非レ云二八齊一也
T2217_.59.0697a13: 與善種種雜起之心者。或云。雜起者相應倶
T2217_.59.0697a14: 起義歟。故疏第四云。謂六十心等與二善種八
T2217_.59.0697a15: 心一共體而生。及已覺察則宜二除剪一。未レ得二出
T2217_.59.0697a17: 同二今文一。既云二共體而生一。定知倶起義也。又
T2217_.59.0697a19: 起義一乎。或云雜起者染善間雜而生故云レ爾。
T2217_.59.0697a20: 非二倶起義一也。性相釋云。諸相應法必同性故
T2217_.59.0697a22: 善種八心一間雜生。例如三彼雜修靜慮漏無
T2217_.59.0697a23: 漏間雜而起一也。又或一時雜起者六十心中
T2217_.59.0697a25: 雖レ同。彼云二一時一故異二今文一矣。又義下約二六
T2217_.59.0697a26: 十心一故倶起云二雜起一。其性同染故。今間雜
T2217_.59.0697a27: 生云二雜起一善染異故。又義。今宗異二性相一。彼
T2217_.59.0697a29: 貪嗔＊疑既倶起。若爾何與レ善不二倶生一。染善
T2217_.59.0697b01: 雖レ異同有漏故。若准三雜修靜慮爲二所由一者
T2217_.59.0697b02: 可レ云下與二出世心一雜起上。既不レ爾。與二有漏善一
T2217_.59.0697b03: 倶起歟
T2217_.59.0697b04: 若行者善識眞僞等者。抄云。謂觀二貪之實性
T2217_.59.0697b05: 善能了知。或貪爲レ眞而不貪爲レ僞。或不貪爲
T2217_.59.0697b06: レ眞而貪爲レ僞。猶如下農夫務除二穢草一以輔中嘉
T2217_.59.0697b08: 故知今此文通二六十心一總對治歟。私云。此上
T2217_.59.0697b10: 此文一述二對治行相一。故知善種八心爲二嘉苗一
T2217_.59.0697b11: 穢草譬二六十心一也。雜起心中却レ染取レ善之
T2217_.59.0697b12: 義也。或云。既云レ輔二嘉苗一。此善輔二淨菩提心一。
T2217_.59.0697b13: 故淨菩提心應レ云二嘉苗一也。次下淨心勢力漸
T2217_.59.0697b14: 増者此意也。故下釋云。當下於二一切時一留レ心
T2217_.59.0697b16: 嘉苗自増長故云レ輔。又云二淨心増長一。此淨
T2217_.59.0697b17: 心即善八心也。故疏上釋云。淨心最初生起
T2217_.59.0697b19: 漏淨菩提一故彼此文義是歟。或又下釋云。願
T2217_.59.0697b21: 似二出世一矣
T2217_.59.0697b22: 勿謂是因縁事相等者。抄云。不レ可三一向謂二
T2217_.59.0697b23: 是因縁事相之迹一。輕忽如來至覺之言一令三
T2217_.59.0697b25: 能分別眞僞一者妄執消除淨心増長。是時但
T2217_.59.0697b26: 知二因縁事相一而不レ觀二不生實相一者其心專
T2217_.59.0697b28: 佛説二心相生起一者爲レ令レ知二其本不生性一也
T2217_.59.0697c01: 言者至教即正教異名也。意今聖教中以二順
T2217_.59.0697c02: 修一明二六十心義一。是即令下行者知中妄心事相上
T2217_.59.0697c03: 而爲レ令レ不レ沒二妄心中一也。而忽緒聖教一使三
T2217_.59.0697c05: 乃至所應進求善處者。所二進求一善人法依正
T2217_.59.0697c06: 非レ故云二乃至一歟。又今善者順世善心。出世
T2217_.59.0697c07: 無漏法云二乃至一矣。又善處者依報歟。此外法
T2217_.59.0697c08: 云二乃至一歟。所以約二不示法一無貪非レ一故
T2217_.59.0697c09: 云二倶障善萠一也。或又貪無貪同障二善萠一故
T2217_.59.0697c10: 云レ倶。依二此義一倶觀二貪實相一對治可レ通二前
T2217_.59.0697c11: 貪心一歟
T2217_.59.0697c12: 無染污心名同事異者。今無貪心與二疏下所
T2217_.59.0697c13: 擧無貪善根一及餘教所説無貪名同事異也
T2217_.59.0697c16: 三有一唯善也。此不レ貪二善處一妄心也。故今無
T2217_.59.0697c17: 貪還貪心攝也。例如三正理論中邪信釋二是不
T2217_.59.0697c18: 信攝一矣
T2217_.59.0697c19: 但觀貪心實相等者。抄云。如二經偈云一。三界極
T2217_.59.0697c20: 重罪不レ過二於厭離一。汝於二貪欲處一莫レ生二厭離
T2217_.59.0697c23: 即堅固性也。不レ出二
字不生際一故云二觀貪
T2217_.59.0697c24: 實相一也。問。觀二貪實相一可レ治二貪心一。何爲二無
T2217_.59.0697c25: 貪對治一乎。答。無貪即貪心故無レ違。或云。
T2217_.59.0697c26: 觀二貪實相一治二貪無貪一歟。云二倶障善萠一故。或
T2217_.59.0697c27: 云。初句通二二心一總句。自然下別句。此中初
T2217_.59.0697c28: 句明二貪心對治一後二句示二無貪對治一也
T2217_.59.0697c29: 經云何嗔心謂隨順怒法者。問。准二性相釋一。大
T2217_.59.0698a01: 乘嗔恚爲二根本一忿怒爲二隨惑一。小乘中忿小煩
T2217_.59.0698a02: 惱嗔不定地攝。若爾何問レ嗔答レ怒耶。答。六
T2217_.59.0698a03: 十心皆以二順修一明レ義故問レ嗔答レ怒也。以レ順
T2217_.59.0698a04: 修怒法一顯嗔故。故釋云。怒謂嗔心發動事
T2217_.59.0698a07: レ忿者多發二暴惡身表業一故。此即嗔恚一分爲
T2217_.59.0698a09: 者嗔心發動之義。多發暴惡身表業故是事
T2217_.59.0698a10: 彰二於外一之義也。疏釋既同レ彼。應レ知今經約二
T2217_.59.0698a11: 體同一不二別立一。彼論約二内外異一開レ二也。又顯
T2217_.59.0698a13: 但於此衆縁中等者。抄云。若行者覺三知如レ是
T2217_.59.0698a14: 嗔心相起一之時但當於二此衆多縁生句中而
T2217_.59.0698a16: 句一歟。又無所住是字本不生義。今經以二
T2217_.59.0698a17: 字一爲レ宗故＊最可レ爲二通治一也。但今總兼レ別故｣
T2217_.59.0698a18: 愛見心垢之慈者。此再數時無嗔也。故云二
T2217_.59.0698a19: 與レ嗔相違一。與二無嗔善一名異事同猶如二無貪一
T2217_.59.0698a20: 也。此貪相應之慈故云二愛見心垢等一歟。非二善
T2217_.59.0698a21: 種所生一故。善種所生慈無量怨親平等故。非二
T2217_.59.0698a22: 貪相應一故。爲二能所治一也。慈無量以二善無
T2217_.59.0698a23: 嗔一爲レ體。瑜伽云。大悲以二彼無嗔無癡二法一
T2217_.59.0698a25: 貪攝一也。問。若爾何與レ貪相應。唯識釋三貪與
T2217_.59.0698a26: 嗔＊疑定不二倶起一故。答。顯密分レ岐。今宗許二倶
T2217_.59.0698a29: 論中釋二麁者起貪嗔等能善分別違順境故一
T2217_.59.0698b01: 而許二四相倶起一。此豈非二貪嗔倶起義一乎。或
T2217_.59.0698b02: 又唯識既云レ不二倶起一。今又可レ爾。愛見慈者
T2217_.59.0698b03: 貪攝歟。非レ嗔也。善慈既無嗔爲レ體。今何嗔
T2217_.59.0698b04: 爲レ體。行相相違故。但或一時雜起是約二相順
T2217_.59.0698b06: 釋。四相具起約二唯心轉變義一麁分別又依二
T2217_.59.0698b07: 境因識果義一。故無レ違矣。上慈據内等者准二云
T2217_.59.0698b08: 何嗔心謂隨順怒法一可レ知レ之。問二内心慈一答二
T2217_.59.0698b09: 外相慈一故云レ爾也
T2217_.59.0698b10: 遇便信受者。問。癡是迷闇爲レ性。故唯識云。
T2217_.59.0698b13: 火。何釋レ癡云二信受一耶。答。無二惠簡擇一善惡
T2217_.59.0698b14: 是非遇便信受是迷闇義歟。例如下彼性相中
T2217_.59.0698b15: 雖三無貪爲二唯善一今立中染污心上也。今既信二惡
T2217_.59.0698b16: 及非一。豈淨心乎。猶如三正理中邪信云二是不信
T2217_.59.0698b17: 攝一耳
T2217_.59.0698b18: 皆以智簡擇等者。以二智惠一簡擇所説法勝
T2217_.59.0698b19: 劣一而捨レ劣取レ勝。是勝義菩提心。故戒序釋二
T2217_.59.0698b21: 度妄心一乎。然能治云二觀察世智辨聰一。依二世
T2217_.59.0698b22: 智一徒無義費二言語一云二世智辨聰一也。故知於二
T2217_.59.0698b23: 世間種種所説中一簡擇勝劣一也。世出世智
T2217_.59.0698b24: 異故無レ違耳。問。若爾以二出世智一可レ治二世
T2217_.59.0698b25: 智難一。何云二唯信一耶。答。信智相應能入故云
T2217_.59.0698b26: レ信。遮三世智與レ信不二相應一故云レ唯也。又智論
T2217_.59.0698b28: 顯勝義一。今唯信者約二顯勝義一歟。又義第五邪
T2217_.59.0698b29: 信既正惠所治。第六世智淨信所斷何失。然
T2217_.59.0698c03: 經謂尊教命者。或本尊字遵字也。疏中二心
T2217_.59.0698c04: 雙牒。釋二疑心一決定心自顯故。先爲レ釋二疑心一
T2217_.59.0698c05: 故
T2217_.59.0698c06: 智度偈云等者。抄引二智論一云。如下人在二岐路一
T2217_.59.0698c07: 疑惑無中所趣上。諸法實相中疑亦復如レ是。乃至
T2217_.59.0698c08: 在世雖レ有疑。當レ隨二妙善法一。譬如下觀二岐道一
T2217_.59.0698c10: 無二惡字一。無本同二正文一矣。又智論正本可レ撿
T2217_.59.0698c11: 也。抄云。謂如二人求利。須三審觀二岐路利好處一
T2217_.59.0698c12: 應便馳遂。若疑惑不進則有レ異。此好字上聲
T2217_.59.0698c13: 讀レ之。謂利有二好弱一。好利者逐レ之。弱利者棄
T2217_.59.0698c15: 又決定心等者。此下釋二前決定心一也。如法教
T2217_.59.0698c16: 命等者菩提心論云。凡今之人若心決定如
T2217_.59.0698c18: 如教奉行即身成佛軌則。何云二所度妄心一乎。
T2217_.59.0698c19: 答能破既云二生正決定心一。雖レ云二如教奉行一
T2217_.59.0698c20: 猶邪決定義歟。故義忠釋云。生二正決定心一
T2217_.59.0698c22: レ過歟
T2217_.59.0698c23: 謂如四諦不淨無常等者。唯識論六云。云何
T2217_.59.0698c24: 爲疑。於二諸諦理一猶預爲レ性。能障二不疑善品一。
T2217_.59.0698c25: 爲レ業。謂猶豫者善不レ生故。有義此疑以レ惠
T2217_.59.0698c27: 中説下疑迷二於諦理一猶豫上。五十八中依二五相
T2217_.59.0698c28: 別一。謂他世･作用･因果･諦･實。此中言レ諦亦攝
T2217_.59.0698c29: レ彼盡。如レ理應レ思。即縁二理･事一倶是疑也。然
T2217_.59.0699a02: 釋一。四諦懷二猶豫一雖レ同二論疑一。如三夜見二株杌一
T2217_.59.0699a03: 是異二疏釋一。故知今闇心或疑攝。或似レ非レ疑。
T2217_.59.0699a04: 又見レ杌生二臆度之心一似二論第二師解一矣。又
T2217_.59.0699a06: 曰レ疑。疑有二二種一。一者疑レ事。如乙夜觀レ樹疑下
T2217_.59.0699a07: 爲二是人一爲中非人上等中。二者疑レ理。疑二諸諦等一。
T2217_.59.0699a08: 小乘法中唯取レ疑レ理説爲二疑使一。大乘通取一。
T2217_.59.0699a10: 事疑一。若爾今闇心是疑心攝矣。問。若爾與二
T2217_.59.0699a11: 前疑心一何異乎。答。或云。前事疑。故經云二不
T2217_.59.0699a12: 定等事一。此理疑。故云。謂如二四諦等一。但今取二
T2217_.59.0699a13: 夜杌喩一。是譬二迷理一也。或又前疑レ理。故所引
T2217_.59.0699a15: 疑レ事。義章中如二夜觀樹爲二疑事一。故但擧二四
T2217_.59.0699a16: 諦一。事諦亦攝レ事故。又前翻二決定心一此對二明
T2217_.59.0699a17: 心一故。猶豫者或云。江乃古作幾太津訓也。小
T2217_.59.0699a18: 犬先レ人行至二岐分處一生レ疑不レ進義也。前文
T2217_.59.0699a20: 謂於決定法印等者。抄云。印謂三法印或四
T2217_.59.0699a21: 法印是決定法。若過若不及者。過則爲レ増不
T2217_.59.0699a23: 明心。故云二即能懸信一也。若不及者闇心。故
T2217_.59.0699a24: 云二生疑慮解一。處中惠是彼兩心能治也。但
T2217_.59.0699a25: 在二明心段一述二二心能治一如二七八兩心經文
T2217_.59.0699a26: 雙牒一。若不レ擧三過與二不及一處中義難レ立。故又
T2217_.59.0699a27: 義。懸信通二二義一。謂不及故懸也。若過故懸
T2217_.59.0699a28: 也。若爾但明心能治也。問。經云二修行一。何釋二
T2217_.59.0699a29: 懸信耶。答。信即行歟。或互顯歟。問。前決定
T2217_.59.0699b01: 心不レ生二疑慮一奉行。今於二決定印一無二疑慮一修
T2217_.59.0699b02: 行。何異耶。答。明心有二若過若不及義一。決定
T2217_.59.0699b03: 不レ爾歟
T2217_.59.0699b04: 經云何鬪心等者。今此鬪心者對レ他好論二是
T2217_.59.0699b05: 非一故云二互相是非一。下諍心於二自已一生二是非一。
T2217_.59.0699b06: 故二心是別。猶如二慚愧自他別一也。下無諍心
T2217_.59.0699b07: 翻對此二一歟。竝二自他一故。又不レ立二無鬪心一
T2217_.59.0699b08: 故
T2217_.59.0699b09: 於六十心下皆合有爲性之字者。或於レ初可
T2217_.59.0699b10: レ作二此釋一。若又可レ在レ終。若因レ便。諍心若鬪心
T2217_.59.0699b11: 時可レ作二此釋一乎。答。六十心中爲性字在二於
T2217_.59.0699b12: 何心一隨在二何句一雖レ須レ釋。前鬪心云二互相是
T2217_.59.0699b13: 非爲性一故今心云二是非倶捨一翻レ彼故就二此
T2217_.59.0699b14: 句一作レ釋歟
T2217_.59.0699b17: 是見解及更聞異言二句各通二是非一歟。不
T2217_.59.0699b18: レ指二其名一故以違合理句又通レ二歟。意云。異
T2217_.59.0699b19: 言若是若非以レ違二先習或非或是一而契レ理則
T2217_.59.0699b23: 者是見也。異言以違者非也。此非受行故捨二
T2217_.59.0699b24: 前是一。或先以爲是者受行非謂レ是。聞三他爲二
T2217_.59.0699b25: 不善一又捨故云レ捨レ非也。無記無諍心者今無
T2217_.59.0699b26: 諍心也。是非倶捨故云二無記一。或此心有覆無
T2217_.59.0699b27: 記妄心故。實相無諍者實相平等故云二無諍一
T2217_.59.0699b28: 也。即諍心也
T2217_.59.0699b29: 如諸天以先世等者。今此天准二下曾生上界一。
T2217_.59.0699c01: 可二色界等天一也。欲天亦五欲境雖レ隨レ念。或
T2217_.59.0699c02: 自化或他化非レ無二功力一。今云二若有所須不加
T2217_.59.0699c03: 功力一但可二上界一也。或又可レ通二欲天一。五欲境
T2217_.59.0699c04: 非レ如二人間一故云二不加功力一也。但上界者擧
T2217_.59.0699c05: レ勝也。或望二人間一云二上界一歟。義章云。若依二
T2217_.59.0699c07: 阿名爲非修羅名天者。法華義疏云。婆藪傳
T2217_.59.0699c08: 云二非天一。亦言二非善戲一。諸天以二善法一戲樂。
T2217_.59.0699c10: 者。修羅雖二鬪戰爲本又知二解脱利一歟。凡修
T2217_.59.0699c11: 羅通二天鬼畜三趣一。今爲二天趣攝一歟。云二果報
T2217_.59.0699c12: 似天一故。義章云。修羅有レ三。一天二鬼三者
T2217_.59.0699c14: 思惟少欲知足等者。抄云。老子云。知足不辱。
T2217_.59.0699c16: 某甲曾於我所等者。或云。恩者致善報一怨
T2217_.59.0699c17: 人懷二惡報一。是常人之習也。故今報者惡報也。
T2217_.59.0699c18: 經文思念利他者擧二善報一顯二惡報一歟。或本
T2217_.59.0699c20: レ爲二人心一也。太賢古迹引レ經云。以レ怨報レ怨怨
T2217_.59.0699c22: 利物一即此意矣。又義。理人言通二惡報一歟。又
T2217_.59.0699c23: 對治文不應紛紜思慮他縁者似レ作二善惡
T2217_.59.0699c24: 報一矣。古迹云。世間之孝以レ怨報レ怨。如二草滅
T2217_.59.0699c26: 心是世間報故以レ怨報レ怨歟
T2217_.59.0699c27: 修此法者等者。抄云。此法即眞言。者即行
T2217_.59.0699c28: 人。亦者相似。如三前外道所レ事名爲二自在一。行
T2217_.59.0699c29: 者所レ事即是本尊。以レ此類レ彼。故曰二亦常一。眞
T2217_.59.0700a01: 言行人數數係二念如レ是本尊及悉地事一。當レ知
T2217_.59.0700a02: 亦是自在之心。應當觀察一。悉地之法悉屬二因
T2217_.59.0700a04: 私案。此法者指二彼宗計一也。非二彼此相望義一
T2217_.59.0700a06: 事者出二彼宗佛法徳一也。修此法等示二彼僧
T2217_.59.0700a07: 寶傳授修行之義一。故云二亦常等一。本尊者自在
T2217_.59.0700a08: 天也。若眞言行人等下示二眞言行者能行之
T2217_.59.0700a09: 心一也。猶如二十六心二十一等一。云二若行人等一
T2217_.59.0700a10: 若言起盡無二異論一者歟。是所對治者前文云二
T2217_.59.0700a11: 是彼對治一其文可レ然。今何云レ所＊耶。或云。是
T2217_.59.0700a12: 者今能治。所對治者擧二所治一歟。文點云。是
T2217_.59.0700a13: 所治也。又狸心無二是字一。但云二爲所對治一。如
T2217_.59.0700a14: 何今心與二前天心一別者。或云。前天心總思二
T2217_.59.0700a15: 一切如意一。今自在心別思レ如二自在天一也。私
T2217_.59.0700a16: 云。前天心思隨レ念。此欲レ如二自在天一。或前
T2217_.59.0700a17: 通二諸天一今局二自在一故
T2217_.59.0700a18: 此是世典當如是處用等者。佛菩薩利物以二
T2217_.59.0700a19: 逗機説法一爲レ本。故疏下卷云。差機説法爲二
T2217_.59.0700a21: 故爲レ過耳
T2217_.59.0700a22: 即知界入縁起等者。十八界十二入十二因
T2217_.59.0700a23: 縁等歟。上諸蘊者五蘊也。意云。聞二五蘊無常
T2217_.59.0700a24: 等一。何尋二廣聞一修行緩怠。問。今廣聞與二前多
T2217_.59.0700a25: 聞一何異＊耶。答。前多聞擬二他用一今廣聞充二自
T2217_.59.0700a26: 用一故異也。三農月者或云五月也。此月麥苅
T2217_.59.0700a27: 苗蒔田殖也。或云。三四五月也。或云。三月下
T2217_.59.0700a28: レ種五月田殖八月苅藏也
T2217_.59.0700a29: 此心性雙依二邊者。此總句。或時下別句也。
T2217_.59.0700b01: 凡依二邊有二二意一。一修二斷常一二信二邪正一。此
T2217_.59.0700b02: 中斷常雖二前後一。一人心品依二二邊一故。云二河
T2217_.59.0700b03: 依等一也。如河水下譬説也。河水漂レ物譬二心
T2217_.59.0700b04: 品一。如レ次配二兩釋一。兩岸譬二斷常一不定係一邊
T2217_.59.0700b05: 比レ兼二邪正一也。河水譬二内心一依兩岸類二外相一
T2217_.59.0700b06: 也。或又水譬二内心一物喩二外事一歟
T2217_.59.0700b07: 是中少欲知足等者。問。前龍心用二此對治一。二
T2217_.59.0700b08: 心何異＊耶。答。彼云二思念廣大資財一。是大欲
T2217_.59.0700b09: 也。於二未得資財珍寶一而願求故。此乃少欲
T2217_.59.0700b10: 所治也。此云二渇無厭足一。即不喜足也。於二已
T2217_.59.0700b11: 得名利眷屬一更多求來集無二厭足一故。故譬
T2217_.59.0700b13: 喜足所治也。故光記云。不喜足望二已得一大欲
T2217_.59.0700b14: 望二未得一。喜足能治二不喜足一少欲能治二大欲一
T2217_.59.0700b16: 約二兼義一歟。或又前但約二世寶一此廣通二出世一。
T2217_.59.0700b17: 云二於所學法等一故。或又前外財物此内財物
T2217_.59.0700b18: 故。但於二對治一同者内外世出世雖レ異彼所治
T2217_.59.0700b19: 故
T2217_.59.0700b20: 縁起法門等者。眞如縁起法界縁起等法門
T2217_.59.0700b21: 甚深微細難二了知一。故論云。無明熏習所起識
T2217_.59.0700b23: 等事相非二法性縁起之義一歟
T2217_.59.0700b24: 如龜藏六者。抄云。謂此心守護身心六根等一
T2217_.59.0700b25: 如下龜藏護四足頭尾六事一不令二他損一。故涅
T2217_.59.0700b26: 槃經云。龜有二頭尾四足一名爲二六處一。若侵惱
T2217_.59.0700b27: 則藏入殼中一。衆生六根馳流外境一。塵財來
T2217_.59.0700c01: 皆好祕惜不以惠人者。唯識論六云。何爲
T2217_.59.0700c02: レ慳。耽著財法一不レ能二惠捨一祕吝爲レ性。能障二
T2217_.59.0700c03: 不慳一鄙畜爲レ業。謂慳吝者心多鄙澁畜積
T2217_.59.0700c04: 財法一不レ能レ捨。故此即貪愛一分爲レ體。離
T2217_.59.0700c06: 也。貪外立レ慳者本隨二惑異故。問。若爾嗔外
T2217_.59.0700c07: 何不レ立レ忿乎。答。彼約レ無二別體一故。此依二假
T2217_.59.0700c08: 實異一故。影略互顯耳
T2217_.59.0700c11: 望至度内者。度者行度義。平聲讀レ之。臨
T2217_.59.0700c12: 到可二行度一之内上也。或至字屬二下文一矣。又度
T2217_.59.0700c13: 者度量義。入聲讀レ之。望至度量之内一也
T2217_.59.0700c14: 經謂得少分以爲喜足者。問。前少欲知足爲二
T2217_.59.0700c15: 能治徳一。今何爲レ失耶。答。彼於二可レ厭世法一
T2217_.59.0700c16: 生二喜足一故爲レ徳。此可レ欣善法起二喜足一故爲
T2217_.59.0700c17: レ＊失。准樂斷樂修立二喜足一。今喜足還似レ可
T2217_.59.0700c18: レ云二不喜足一矣
T2217_.59.0700c19: 經迦樓羅心者。法花義疏一云。迦樓羅者此
T2217_.59.0700c20: 云二金翅鳥一。以三其翅頭有二金色一故。故以爲レ名
T2217_.59.0700c21: ○經云。兩翅相去三百三十六萬里閻浮提
T2217_.59.0700c23: 如見人行善等者。此下委辨二第二釋意一也。此
T2217_.59.0700c24: 意以二他行一類二朋黨羽翼一也。問。三種練磨是
T2217_.59.0700c25: 菩薩之用心。故唯識論云。引二他已證大菩提一
T2217_.59.0700c27: 健菩提心一彼猶屬レ過歟。發心已後猶有レ退
T2217_.59.0700c28: 故。問。若爾何下師子心爲レ異乎。答。彼譬二勝
T2217_.59.0700c29: 他心一故慢心攝歟。今顯二菩提心一故。故下釋
T2217_.59.0701a01: 云。當レ發二釋迦師子心一也
T2217_.59.0701a02: 當念勇健菩提心等者。對治文也。疏第一云。
T2217_.59.0701a03: 今此宗明レ義。言二師子一者即是勇健菩提心。
T2217_.59.0701a04: 從二初發意一以來得二大精進一無レ有二怯弱一。猶如下
T2217_.59.0701a06: 所有繋屬等者。抄云。謂行者見二他因縁相繋
T2217_.59.0701a07: 眷屬及他人辨之事一憘好離間一。當レ知鼠心
T2217_.59.0701a08: 使レ然也。○若對治者行人或見二眷屬不和一
T2217_.59.0701a09: 宜二勸令和。見三他成辨種種善事一遞相讃
T2217_.59.0701a11: 梵本缺文不釋者。今經有レ問無レ釋故云レ爾
T2217_.59.0701a12: 也。泥心又同之
T2217_.59.0701a13: 多是聲聞宿習者。問。從レ他聞レ法轉爲二衆生一。
T2217_.59.0701a14: 是菩薩利他行相。何云二二乘自利之宿習一
T2217_.59.0701a15: ＊耶。答。是聲聞轉教付財義非正悟解一歟。故
T2217_.59.0701a16: 抄下釋云。謂須菩提於二般若會中一猶能承二佛
T2217_.59.0701a18: 能承二佛威神一衍
説人法倶空上○心生二驚疑一
T2217_.59.0701a21: 他聽聞正法是以佛道聲之義也。令此妙音
T2217_.59.0701a22: 處處聞知即令一切聞之義也。小乘聲聞是
T2217_.59.0701a23: 依聲得道義故。大乘聲聞猶未レ得二内證自然
T2217_.59.0701a24: 之惠一故遮レ之。故鈔云。聲聞宿習者以レ不
T2217_.59.0701a26: 爲レ他説レ法。是不淨説法歟。此乃昔聞二法聲一
T2217_.59.0701a27: 宿習也。未二必二乘中聲聞一也
T2217_.59.0701a28: 當念我當得内證等者。抄云。此則對治一類
T2217_.59.0701b01: 云。或有説言。但觀二心性無相無爲一不レ應二種
T2217_.59.0701b03: 答。今宗三密具修故以レ偏爲レ失矣
T2217_.59.0701b04: 不起滅定者。除蓋障三昧云二滅定一。除滅五蓋
T2217_.59.0701b05: 障一故非二滅盡空一也。彼滅二心心所一故。又非二
T2217_.59.0701b06: 五通所依定一故。倶舍云。五通必依二止觀均
T2217_.59.0701b08: 故治二世間小驗一也。故疏第一云。得二除蓋障
T2217_.59.0701b09: 三昧一故發二五神通一能知二一切衆生心行一而
T2217_.59.0701b11: 無礙辯才者。抄云。疏無畏辨才者無畏四無
T2217_.59.0701b12: 畏。此有二二種一。一佛四無畏。二菩薩四無畏。
T2217_.59.0701b14: 無礙一。四無礙歟。辯才所治云二撃鼓心一。能治
T2217_.59.0701b15: 云二語言陀羅尼一。法義詞樂四無礙宜能所契
T2217_.59.0701b16: 當矣。例如二舞心能所治倶神通一也。又早證無
T2217_.59.0701b17: 量語言陀羅尼亦法明道所レ得與二五通一同。
T2217_.59.0701b18: 故疏第一云。得二此三昧一故發二五神通一。以二神
T2217_.59.0701b20: 經謂隨順自護身法者。前守護心常守護身
T2217_.59.0701b22: 寛狹異。前通護二身心一今但護レ身故。又前彼
T2217_.59.0701b23: 此相望論二是非一故云二此心實餘心不實一。此
T2217_.59.0701b24: 但守レ自不レ非レ他故云二自護身法一。或前約二現
T2217_.59.0701b25: 世一此通二現未一故
T2217_.59.0701b26: 云何師子心者。光顯抄云。師子者梵名二迦羅一。
T2217_.59.0701b27: 此云二無畏一。或云二師子一。無畏義可レ知。師子者
T2217_.59.0701b28: 此非二敵對翻一。此獸王形似二梵文師字一故。子
T2217_.59.0701c01: 云。眞言勢無比能摧二彼大力極忿怒魔軍一釋
T2217_.59.0701c04: 鵂鶹一。謂即獯猴之異名。烏舊云二優婁佉一訛也
T2217_.59.0701c07: 夜中一見レ明故云二夜則六情爽利一也。六根明
T2217_.59.0701c08: 利義也。昏憒者昏昧憒鬧之義歟
T2217_.59.0701c09: 或時伺求其便者。對二善心惠養一云レ或。惡心
T2217_.59.0701c10: 伺求其便一也。若不レ爾何云二倶生等一矣。下云。
T2217_.59.0701c11: 饒益及陷誤如レ次可レ同二今二心一歟。文點云。
T2217_.59.0701c12: 雖下善友欲レ爲二饒益一及二陷誤一者上。又云。雖下善
T2217_.59.0701c13: 友欲爲二饒益一及二陷誤一之者。一概猜阻而懷二
T2217_.59.0701c15: 不レ符二一概等句一。後點不レ合二前善惡所作一。然
T2217_.59.0701c16: 後點上下綴文宜歟
T2217_.59.0701c17: 云何羅刹心者。抄云。梵語羅刹此云二破壞一。謂
T2217_.59.0701c19: 治中不念彼短者。准二律家所判一。殺畜等小乘
T2217_.59.0701c20: 律是波逸提攝也。大乘戒又波羅夷攝也。設
T2217_.59.0701c21: 雖レ觀二造塔功徳一不レ念二損虫等短一依二大乘戒一
T2217_.59.0701c22: 還犯二重罪一。依レ之疏四釋二擇地一云。微細小虫
T2217_.59.0701c23: 皆擇去也。若多不レ可レ除。即是有二妨難一處。不
T2217_.59.0701c25: 殺者謂於二一切有レ命之類一乃至不二一念殺
T2217_.59.0701c27: 菩薩意樂善故憐愍彼等一以二造塔功徳一令三
T2217_.59.0701c28: 彼離二生死一。斷二彼命一非二重犯一歟。故古迹云。如
T2217_.59.0701c29: レ是於レ彼或以二善心或無記心一知二此事一已。
T2217_.59.0702a01: 爲一當來一故深生慚愧一以二憐愍心一而斷二彼命一。
T2217_.59.0702a02: 由二此因縁一於二菩薩戒一無レ所二違犯一生二多功
T2217_.59.0702a05: 又疏下釋者十七卷釋云。復次菩薩自有二十
T2217_.59.0702a06: 重戒一。如二前不殺等一不レ在二其數一。乃是偸蘭也。
T2217_.59.0702a07: ○若菩薩以三正順二後十戒一故假使行二前十事
T2217_.59.0702a09: 戒也。後十戒者不捨三寶等十重戒也。當レ知
T2217_.59.0702a10: 造塔等是崇重三寶一故不捨三寶等攝歟。
T2217_.59.0702a11: 若爾既云二前十事中而不爲犯一＊故云二不念
T2217_.59.0702a12: 彼短一歟。又擇地是除去弟子煩惱等一之義故
T2217_.59.0702a13: 去レ彼歟。或又有二開遮二意一故歟。故小乘律
T2217_.59.0702a14: 中爲二造塔一有二虫損一等地棄捨而點二餘處一歟｣
T2217_.59.0702a15: 是故常懷惡作等者。此通二上來追悔漸懼一總
T2217_.59.0702a16: 結也。動慮不安義通二善惡惡作一故。故譬説令
T2217_.59.0702a18: 愧非二惡作一故。然慚非二惡作一懼義是惡作歟。
T2217_.59.0702a20: 若有犯速務懺除等者。抄云。若作二惡事一速務
T2217_.59.0702a22: 釋意勿生掉悔一句通二善惡二悔一能治也。掉
T2217_.59.0702a23: 悔是動慮不安義故。故抄云。掉謂掉擧。令三心
T2217_.59.0702a26: 慚懼可レ非レ過矣。速務懺除者抄云。如二人身
T2217_.59.0702a27: 中有二刺若不二速拔一爲レ害。斯甚故以爲レ喩也
T2217_.59.0702a29: 不レ滅レ罪歟。懺悔通二事理一如レ常也。又唯識論
T2217_.59.0702b01: 五云。悔眠唯通見修所斷一。亦邪見等勢力起
T2217_.59.0702b03: 也
T2217_.59.0702b04: 如多種子於一切處者。上所レ擧外道天尊三
T2217_.59.0702b05: 乘行等云二多種子一歟。起二彼行一譬二田中下種
T2217_.59.0702b06: 也。喩取二少分一故。若不レ爾者以レ何譬レ田乎
T2217_.59.0702b07: 澄之則淨者。似レ不レ順二經文洗濯一。然澄時垢
T2217_.59.0702b08: 去故云二洗濯一歟。第二釋契レ文矣。發露垢惡
T2217_.59.0702b09: 等者。發露對レ他語二我所犯罪一。懺悔衆僧作二
T2217_.59.0702b10: 羯磨一令レ懺悔彼罪一。具如二律家判一。但今懺洗
T2217_.59.0702b11: 理懺悔也。故云二觀心實相等一也
T2217_.59.0702b12: 猛暴之心等者。今此猛暴之心可レ通二善惡一。
T2217_.59.0702b13: 譬二熾盛火一故。問。猛暴惡實可レ離レ之。勇猛善
T2217_.59.0702b14: 何遮レ彼乎。所以菩提心之中勇健爲二三句之
T2217_.59.0702b15: 源一。波羅蜜之間精進爲二六度之本一。依レ之師子
T2217_.59.0702b16: 心對治云二當發釋迦師子心一。商人心能治云二
T2217_.59.0702b17: 修捷疾智一。若爾何猛暴善爲レ失。又非二前後相
T2217_.59.0702b18: 違一耶。答。猛暴善亦有二敗傷一故爲レ失。慈善水
T2217_.59.0702b19: 滅二惡火一善事令二恒久一故。若過若減皆過故。
T2217_.59.0702b20: 前釋迦師子心等無二敗傷一故無レ違耳
T2217_.59.0702b21: 律云猶如泥團等者。埿濘者。濘乃定反。埿濘
T2217_.59.0702b22: 水流貎也。淖弱者。淖女教反。埿淖濁
T2217_.59.0702b23: 若覺有此方便者。此下明二能治一也。或云。捨二
T2217_.59.0702b24: 前泥及橋一之方便也。橋梁又泥具故。離レ泥時
T2217_.59.0702b25: 同捨レ之也。善友者彼方便開發人也。私云。
T2217_.59.0702b26: 此目近詞故指二上橋梁一也。泥心者泥團義所
T2217_.59.0702b27: 越妄心。故云二一向無明一。又云二無知一也。橋梁
T2217_.59.0702b28: 能越淨心。去二無知一方便也。但至橋又捨者
T2217_.59.0702b29: 如二惑品斷已智又隨亡一。或如三遇レ筏達二於彼
T2217_.59.0702c01: 岸一。法已應レ捨也。又所治中擧二橋梁一爲レ顯二所
T2217_.59.0702c02: 治泥濘一歟。問。今泥心前癡心何異＊耶。答。
T2217_.59.0702c03: 彼善惡是非遇便信受。此目前近事不レ能二記
T2217_.59.0702c05: 貪心無貪心等一矣
T2217_.59.0702c06: 乃至習行八齋等者。問。六十心與二善種八心一
T2217_.59.0702c07: 雜起心也。而六十心攝二八心一有二一心竝生
T2217_.59.0702c08: 過一。大小乘性相不レ許者歟。答。今板心取二取
T2217_.59.0702c09: 捨心一非レ取二八齊一也。或又雖レ取二善心一從二多
T2217_.59.0702c10: 分一云レ爾歟。或間雜而生故無レ失。前文承上
T2217_.59.0702c11: 以來者。上所レ擧善法業云レ上。謂今八齊等
T2217_.59.0702c12: 也。猶如三板上載二諸物一也。以廣大心下明二對
T2217_.59.0702c13: 治一也。此心與二前狗心一何別＊耶。釋云。此云二
T2217_.59.0702c14: 捨＊棄餘善一彼云二以爲喜足一故別也
T2217_.59.0702c15: 經謂所執異所思異者。私＊云。案所執異者遍
T2217_.59.0702c16: 計所執。迷レ西而執レ東故云二所執異一也。所思
T2217_.59.0702c17: 異者能迷妄心也。向レ西而欲レ向レ東故云二所
T2217_.59.0702c18: 思異一也。所執能迷同異二本方一故云レ異也。問。
T2217_.59.0702c19: 既云二所思一。何云二能迷一乎。答。所字有二被處二
T2217_.59.0702c20: 訓一。今用二處訓一爲二能思一歟。猶如二是所對治一。或
T2217_.59.0702c21: 又所執所思倶名二遍計一歟。或所思者所遍計
T2217_.59.0702c22: 境歟。蛇異レ繩故云二所執異一。繩異レ蛇故云二所
T2217_.59.0702c23: 思異一也
T2217_.59.0702c24: 經謂順修無生分法者。中川點本云。無一生
T2217_.59.0702c26: 無因果一也。三論玄擧二四執一中第四無因無果
T2217_.59.0702c27: 也。唯識五見中邪見攝也。而對治中離斷滅
T2217_.59.0702c28: 空者四執中第三有因無果出二斷見之流一。五
T2217_.59.0702c29: 見中邊見。六十二見中七斷滅論斷見也。似二
T2217_.59.0703a01: 能所治相違一。然影略互而顯二今心同二彼兩
T2217_.59.0703a02: 計一歟。三論玄云。總論二西域一九十六術。別序二
T2217_.59.0703a03: 宗要則四執。盛行。一計二邪因邪果一。二執二無
T2217_.59.0703a04: 因有果一。三立二有因無果一。四辨二無因無果一。○
T2217_.59.0703a05: 問云。何名爲二有因無果一。答。斷見之流唯有二
T2217_.59.0703a06: 現在一無二後世一。○云何名爲二無因無果一。答既
T2217_.59.0703a08: 通二斷見一。與三下羂索心墮二於斷見等一何異耶。
T2217_.59.0703a09: 答。此無二生分一之義同二斷滅一。彼取縛之義故
T2217_.59.0703a11: 歟。但多本治字也。前後皆云二所對治一矣
T2217_.59.0703a12: 墮於斷見等者。經云二我縛一。身邊二見是別。何
T2217_.59.0703a13: 云二斷見我縛一耶。我言有二通別義一歟。或又經
T2217_.59.0703a14: 但雖レ擧レ我釋兼示二斷見一歟
T2217_.59.0703a15: 而修定心及觀察法義者。問。止觀雙修是佛
T2217_.59.0703a16: 道修行至要也。何爲二所遣心一。故起信論中唯
T2217_.59.0703a17: 修二於止一付レ過專勸二止觀倶行一乎。答。對治
T2217_.59.0703a18: 中云二思惟修靜亂無間一。思惟觀。修習定。此
T2217_.59.0703a19: 止觀靜亂不レ離故云二無間一。故釋論云。修習
T2217_.59.0703a20: 三昧一達二寂靜憶一。修習智惠一照二散動境一。在二
T2217_.59.0703a21: 寂靜中一常不レ捨レ動。在二散亂中一常不レ捨レ寂。
T2217_.59.0703a23: 定偏觀故爲レ失歟。又義。既云二寂然住立一。靜
T2217_.59.0703a24: 義是定故但修レ止歟。觀察者釋論記云。由三
T2217_.59.0703a26: 及言一顯二定惠無雜一。何云二定用一。就レ中譬既
T2217_.59.0703a27: 云二二足止住一。何云二唯止一。經中輪闕者譬二一
T2217_.59.0703a28: 足人同分一。故應知但端坐住立不レ通二四儀六
T2217_.59.0703a29: 縁一故爲レ失。云二二足止住一歟。又能治文云二於
T2217_.59.0703b01: 一切時處一。此意矣。故起信論云。於二一切時一
T2217_.59.0703b02: 於二一切處一所有修善隨二已堪能一不捨。修學
T2217_.59.0703b03: 心無二懈怠一○若住若行若臥若起皆應二止觀
T2217_.59.0703b06: 霖雨特甚等者。霖力今反。霖雨者雨不レ止
T2217_.59.0703b07: 久雨三日雨也。滯淫滯。又作レ㦅。直例反。
T2217_.59.0703b08: 沈滯久滯也。淫以針反。潤淫。又餘針反。
T2217_.59.0703b09: 滯淫者久雨也。蟄又作レ墊。都念反。藏蟄
T2217_.59.0703b10: 意。顯可知矣。蔚翳者。蔚於謂反。茂蔚盛
T2217_.59.0703b11: ＊蔚。翳於計反。隱翳障＊翳。意時俗憂喜苦
T2217_.59.0703b13: 則當行捨心等者。五受中以二捨受一治二世間憂
T2217_.59.0703b14: 喜樂受一歟。今不レ擧二苦受一擧二樂受一顯二苦受一
T2217_.59.0703b15: 歟。或又攝レ憂歟。開レ彼故。三受五受開合不
T2217_.59.0703b16: 同故。唯識論第五云。或總分レ五。謂苦樂憂喜
T2217_.59.0703b17: 捨。三中苦樂各分レ二者逼悦身心一相各異
T2217_.59.0703b18: 故。由二無分別有分別一故。＊最重輕微有二差別一
T2217_.59.0703b19: 故。不苦不樂不レ分レ二者非レ逼非レ悦相無レ異
T2217_.59.0703b21: 捨心歟。猶如二智心能治出信耳
T2217_.59.0703b22: 常修治耕墾者。墾𢫈佷反。訓堀也。芸除苅
T2217_.59.0703b23: 拂也。迴二此功力一修事其心一者。私案有二二意一。
T2217_.59.0703b25: 心者以二嚴身塗養具一翻供養福田一欲レ成二勝
T2217_.59.0703b26: 果一之心也。一云迴二嚴身功力修事一。而其迴心
T2217_.59.0703b28: 還復自推求是心等者。問。觀二展轉縁生義一
T2217_.59.0703b29:字門實義。故疏七釋二字實義一云。一切
T2217_.59.0703c01: 法無レ不下從二衆縁一生一。從レ縁生者悉皆有レ始有
T2217_.59.0703c02: レ本。今觀二此能生之縁一亦復從二衆因縁一生展
T2217_.59.0703c03: 轉從レ縁。誰爲二其本一。如レ是觀察時則知二本不
T2217_.59.0703c05: 無二窮盡一。未レ知二本不生際一。故異二彼義一矣
T2217_.59.0703c06: 當一向安心等者。抄云。當下念三一向安二心於
T2217_.59.0703c07: 四諦之理一務令中貫穿窮徹上。所謂生滅無生無
T2217_.59.0703c08: 量無作。從レ淺之レ深以盡二因果一。離レ此之上更
T2217_.59.0703c09: 生二推求一則但増二心數一。徒令二發狂一終無二其理一。
T2217_.59.0703c12: 無作四諦圓教故。但疏似レ作二二釋一。抄爲二一
T2217_.59.0703c13: 釋一歟
T2217_.59.0703c14: 無明住地三毒之根者。抄云。謂三毒從二無明
T2217_.59.0703c15: 住地一生。増長名二三毒根一。若無明住地壞時彼
T2217_.59.0703c16: 亦隨壞。○唯識疏云。煩惱有二二種一。謂住地煩
T2217_.59.0703c17: 惱及起煩惱。住地有レ四。謂見一處乃至有愛。
T2217_.59.0703c19: 此意二障相望爲二能所生一也。謂無明者所知
T2217_.59.0703c20: 障四住煩惱障故。意所知無明住地生二煩惱
T2217_.59.0703c22: 根本一此五根本豈但初劫所度人執乎。五根
T2217_.59.0703c23: 本通二三妄一故。況淨影釋以二勝鬘起煩惱一未必
T2217_.59.0703c24: レ爲二無明住地一。具如二釋論愚抄辨一。恐不レ合二疏
T2217_.59.0703c25: 家釋義一。亦疏第三云。爲二一生補處菩薩一擇
T2217_.59.0703c27: 此文一微細妄執望二三妄一而爲二根本一。故云二無
T2217_.59.0703c28: 明三毒之根一歟。勝鬘經云。無明住地其力最
T2217_.59.0704a02: 根本外更有二能生無明一。今文之隔法詞歟。
T2217_.59.0704a03: 又義。無明是三毒五根本中隨一癡也。雖二其
T2217_.59.0704a04: 中一諸煩惱生必由レ癡故云レ爾。非三五根本之
T2217_.59.0704a05: 外有二別體一也。故法相宗釋云。諸煩惱生必由
T2217_.59.0704a07: 百六十心可レ増二其數一。既不レ爾未二別體一也。
T2217_.59.0704a09: 總似レ云二無明愚癡一。然實貪嗔生起。又必由二
T2217_.59.0704a10: 無明一故云レ爾歟。問。若爾下文云二我倒所生
T2217_.59.0704a12: 之見惑邊一故云レ爾。非レ遮二必由レ癡故義一。此義
T2217_.59.0704a13: 通二見修一。無二簡別一故。況我倒五見攝非二本惑一。
T2217_.59.0704a14: 何云二能生根本一。應レ知爲レ取二三毒見惑邊一耳。
T2217_.59.0704a15: 妄想不生者指二上無明住地一云二妄想一也。故
T2217_.59.0704a18: 論根本無明又是也
T2217_.59.0704a19: 常以高擧爲性等者。唯識論六云。＊云何爲
T2217_.59.0704a20: レ慢。恃レ己於レ他高擧爲レ性。能障二不慢一生レ苦爲
T2217_.59.0704a21: レ業。謂若有二慢於徳有徳一心不二謙下一。由レ此
T2217_.59.0704a24: 者論心不謙下之意也。不可屈撓者抄云。
T2217_.59.0704a27: 反。如草反擾撓覽撓曲也。常操者常心操
T2217_.59.0704a28: 歟。以忍辱下明二對治一也
T2217_.59.0704a29: 前心務高此心務廣者。前彌慮心於二師僧等
T2217_.59.0704b01: 勝人一生二高擧一故七慢中慢過慢也。倶舍論十
T2217_.59.0704b03: 一切勝事一皆歸二於已一似二増上慢一。光記云。於二
T2217_.59.0704b05: 故知今二＊心於レ慢開レ之故對治釋云レ不レ應
T2217_.59.0704b07: 譬如完堅之器者。廣韻云。完全也
T2217_.59.0704b08: 如是同性者。此一句示二能同之心一也。此心亦
T2217_.59.0704b09: 爾下釋二此句一也。已下釋二上二句一也。文點云。
T2217_.59.0704b11: 今如是同性一句別顯二受生心能同一總通二諸
T2217_.59.0704b12: 心能似一也
T2217_.59.0704b13: 由黒白業受善惡報者。此倶舍論等中明二四
T2217_.59.0704b14: 業一中白白業黒黒業二種也。如レ次異熟。又白
T2217_.59.0704b15: 黒故云二受善惡報一。故頌疏十六云。欲界諸不
T2217_.59.0704b16: 善業一向名レ黒。染污性故。異熟亦黒。不可意
T2217_.59.0704b17: 故。色界善業一向名レ白。不レ雜レ惡故。異熟亦
T2217_.59.0704b19: 白一。何云二白黒一乎。答。若云二黒白一亂二第三雜業一
T2217_.59.0704b20: 故。爲レ顯二是善惡二種業一云二白黒一也。四業中
T2217_.59.0704b21: 無二隨一白黒一故。故光記云。以二欲界中惡勝
T2217_.59.0704b23: 知今白黒者擧二欲不善色善業一也。由所作種
T2217_.59.0704b24: 種雜故等者第三黒白業也。故頌疏云。欲界
T2217_.59.0704b25: 善業名二黒白一。惡所レ雜故。異熟亦黒白。非愛
T2217_.59.0704b26: 果雜故。善性是白非二是黒一。黒來陵雜立二黒白
T2217_.59.0704b28: 彼彼無量差別身一。何但云二人果一耶。答。非愛
T2217_.59.0704b29: 果雜故云二無量身一歟。或又大師釋云。人及修
T2217_.59.0704c02: 身一歟。問。若爾惡果既通二三惡趣一。何不レ云二
T2217_.59.0704c03: 無量一。乎。答。彼雖二三趣一皆惡果故。此雖二二
T2217_.59.0704c04: 趣一有二善惡果一故。又修羅通二天鬼畜三趣一故
T2217_.59.0704c05: 言レ實有二四趣一故云二無量一歟
T2217_.59.0704c06: 除去不善純修白法者。或云。前白黒業中除
T2217_.59.0704c07: 去黒業一純修二白業一故云一純白一。前與レ黒倶故
T2217_.59.0704c08: 非レ純耳。應知由所作種種雜故等者釋成上
T2217_.59.0704c09: 白黒業等一也。就此善中等者。此善有二命終生
T2217_.59.0704c10: 天後得涅槃之功一故云二更去麁鑛乃至得成
T2217_.59.0704c11: 醍醐妙果一也。私云。六十心皆所治妄心故黒
T2217_.59.0704c12: 白倶所治妄心。何其中捨レ黒取レ白。況復今白
T2217_.59.0704c13: 黒業所似之譬也。全非二能同之心一。何云レ取二
T2217_.59.0704c14: 彼中一乎。故知今能治白法者無漏業歟。所以
T2217_.59.0704c15: 未得出世以來六十心與二善種一雜起故四業
T2217_.59.0704c16: 中有漏三種業爲二所治一無漏業爲二能治一也。故
T2217_.59.0704c17: 倶舍論云。佛依二業果性類不同所治能二治殊一
T2217_.59.0704c19: 治也。無漏能治也。謂無漏業能盡二彼前黒等
T2217_.59.0704c21: 惡一。何唯云二除去不善一。又無漏名二非黒非白一。
T2217_.59.0704c22: 但云二純白一＊耶。答。若望二無漏一有漏善猶屬
T2217_.59.0704c23: レ惡故。故釋論中五趣四生業皆名二惡業一也。
T2217_.59.0704c24: 上行者能同心亦兼二善惡一者可二漏無漏一。若
T2217_.59.0704c25: 不レ爾者行者以二所修行一迴向惡趣一乎。或又
T2217_.59.0704c26: 除去不善者以二無漏一除二有漏不善一。就レ此善
T2217_.59.0704c27: 中下以二無漏一去二有漏善一也。又依二前義一去二
T2217_.59.0704c28: 因劣無漏一得二果無漏一義也。又非黒非白者
T2217_.59.0704c29: 彼論釋二此事一云。此非白言是密意説。謂佛
T2217_.59.0705a01: 於二彼大空經中一告二阿難陀一。諸無學法純善
T2217_.59.0705a03: 第六十心梵本缺文者。或本云。第六十云何
T2217_.59.0705a04: 世心。梵本缺レ文。又經異本釋相終有二此四
T2217_.59.0705a05: 字一。私案經疏倶以二無本一爲レ善。所以者何。既
T2217_.59.0705a06: 云二梵本缺文一。又云二少一猨猴心一不レ云二世心一。
T2217_.59.0705a07: 又經中列名中既不レ標。釋相中何致二此問一
T2217_.59.0705a08: 乎。問。歌詠心泥心雖二列名擧レ之又釋相中
T2217_.59.0705a09: 致問疏中釋二梵本缺文一。今又可レ爾＊耶。答。彼
T2217_.59.0705a10: 二心釋義是異二今釋一。故二心釋云。第三十
T2217_.59.0705a11: 二歌詠心梵本缺レ文不レ釋。阿闍梨言。此喩二
T2217_.59.0705a13: レ問故疏標二歌詠心泥心一未レ釋二行相一。故云二缺
T2217_.59.0705a14: 文不釋一。顯下闕二釋文一之義上。又云二阿闍梨言此
T2217_.59.0705a15: 喩傳法音也一出二行相一而未レ云レ少二歌詠心一。
T2217_.59.0705a16: 然今但云二第六十心一不レ標レ名。又無二不釋言一。
T2217_.59.0705a17: 應レ知梵本闕二名及釋一也。又經若有二列名及
T2217_.59.0705a18: 問一何云二少猨猴心一。直可レ釋二行相一也。又設雖
T2217_.59.0705a19: レ有レ問准二前二心一應云二第六十世心一。若第六
T2217_.59.0705a20: 十心外有二云何世心句一似二重言無用一。就レ中
T2217_.59.0705a21: 諸本經皆列名無レ擧二此名一。何輒致レ問矣。故
T2217_.59.0705a22: 知云何世心本誤歟。其性躁動者或本躁字
T2217_.59.0705a23: 也。廣韻云躁動也
T2217_.59.0705a24: 猶如猨猴放一捉一者。猨猴者彌猴也。捉廣
T2217_.59.0705a27: 或時行者本情偏多等者。如二獼猴心等一云二本
T2217_.59.0705a28: 情偏多一。此行人散亂偏多故。云二今就偏盛
T2217_.59.0705a29: 而言一即此意矣。多貪多嗔等偏多又可レ同レ之
T2217_.59.0705b01: 耳。發動先習者謂天心修羅心龍心女心自
T2217_.59.0705b02: 在心歌詠心農夫心舞心室宅心也。此九心
T2217_.59.0705b03: 中前六從レ法立レ名後三從レ喩得レ稱也。此外
T2217_.59.0705b04: 心復或依レ法立レ名。從二初貪心一至二無諍心一
T2217_.59.0705b05: 十四心幷人心慳心窟心已上十七心也。又
T2217_.59.0705b06: 約レ譬呼レ名。謂商人心又從二河心一至二鼠心一
T2217_.59.0705b07: 七心及撃鼓心又從二師子心一至二板心一十心
T2217_.59.0705b08: 從二顯色心一至二猨猴心一十二心也。已上三十
T2217_.59.0705b09: 也。或兼二法譬一心。謂守護心羅刹心迷心三心
T2217_.59.0705b10: 也。或一時雜起等者。此六十心中或一時倶
T2217_.59.0705b11: 起或前後次第而生也。問。依二發動先習義一六
T2217_.59.0705b12: 道心具生八部心可レ起乎。答。六道中擧二五
T2217_.59.0705b13: 道顯二地獄一。羅刹鬼道攝歟。又地獄攝歟。又
T2217_.59.0705b15: 自然得順淨菩提心者。今此順義通二遠近一。若
T2217_.59.0705b16: 約下與善種一雜起之義上未レ得二唯蘊無我等一。故
T2217_.59.0705b17: 覺察心遠順二初地淨菩提心一故猶如二順解
T2217_.59.0705b18: 脱分一也。若約レ如下歌詠心云二當得内證之惠一
T2217_.59.0705b19: 幷舞心云中當念除蓋障三昧等上。近二淨菩提心一
T2217_.59.0705b20: 故猶如二順決擇分一也
T2217_.59.0705b21: 平治心地時等者。抄云。謂阿闍梨爲二弟子一
T2217_.59.0705b22: 作二漫荼羅擇地一之時。地中一切惡物一一
T2217_.59.0705b23: 擇去要令二平淨一乃至地中毛髮若不二擇去一不
T2217_.59.0705b24: レ名二淨地一○覺察已而揀去之一乃名二淨地一也
T2217_.59.0705b26: 可三於レ中達立大悲漫荼羅一。即住二於深定一審
T2217_.59.0705b27: 諦分別觀レ之以レ惠甄擇。去下無レ所二堪住一雜穢
T2217_.59.0705b28: 諸垢上。然後令二堅實一爲作二莊嚴一。不レ然則宿業
T2217_.59.0705b29: 餘氣能生二障礙一也○毛髮謂六十心等○灰
T2217_.59.0705c01: 炭謂示二小法一起二二乘心一○若欲レ使レ極淨道
T2217_.59.0705c02: 場一者百六十種上中微垢皆擇使レ無レ餘。乃至
T2217_.59.0705c03: 至二灌頂地中一非二淨土一者悉宜レ簡去之一。方名二
T2217_.59.0705c05: 爲二弟子一擇治平地一。若論二外事一自如二常釋一。若
T2217_.59.0705c06: 爲二我倒凡夫一擇得一念守齊種子心一治令二
T2217_.59.0705c07: 平正一亦名二治地一。乃至爲二一生補處菩薩擇
T2217_.59.0705c09: 准二此等釋一。治二毛髮六十心一初至二出世初心一
T2217_.59.0705c10: 未レ及下治二灰炭一度二百六十心一度中無明極細上歟
T2217_.59.0705c11: 三劫段
T2217_.59.0705c12: 經一二三四五再數等者。問。法體未顯。由
T2217_.59.0705c13: レ何再數説來耶。答。或云。由二前六十心文一此
T2217_.59.0705c14: 説來也。問。彼文貪心無貪心等專明二再數義一。
T2217_.59.0705c15: 非三全示二五根本體一。況彼但見惑。今通二見修一。
T2217_.59.0705c16: 義門既異。何依レ彼云レ明二今再數乎答。貪無
T2217_.59.0705c17: 貪名異其體同貪。嗔心慈心等亦爾。以レ末推
T2217_.59.0705c18: レ本。貪嗔癡等義自顯故。疏云二謂貪嗔癡慢
T2217_.59.0705c19: 疑一也。又寛狹雖レ異貪嗔等義同故。或又六
T2217_.59.0705c20: 十心何局二見惑一矣。故乘レ前此文來矣。或又
T2217_.59.0705c21: 六十心中説二再數一故百六十心五重再數依二
T2217_.59.0705c22: 彼文一而來也。私云。大本中具出二名相一。今略
T2217_.59.0705c23: 本故但擧二再數説一也。故知依二大本一而此説
T2217_.59.0705c25: 如三起信論摩訶衍者句牒二大覺經文一也。問。
T2217_.59.0705c26: 再數局二五重一。有二何因一耶。答。暹僧都云。此
T2217_.59.0705c27: 根本煩惱横有二五種一故竪亦有二五再數一歟。
T2217_.59.0705c28: 私云。爲レ對二百六十摩訶衍一歟。或隨レ宜安立。
T2217_.59.0705c29: 何必責二所由一矣
T2217_.59.0706a01: 疏亦是答諸心相等者。私記第十云。自下明二
T2217_.59.0706a02: 百六十心義一也。是即答二前第八問一凡夫異熟
T2217_.59.0706a03: 心義也。又出世間心生乃至四分之一度於
T2217_.59.0706a05: 私云。此記意以レ越二世間三妄執句中所越百
T2217_.59.0706a06: 六十心一答二前第八問一云也。此義不然。第八
T2217_.59.0706a07: 問前未レ答。何云二亦是一乎。故知可レ答二第四心
T2217_.59.0706a08: 諸相句一也。前六十心答レ彼今復答故云二亦
T2217_.59.0706a09: 是一也。猶如二六無畏文云一猶是答二前心相句一
T2217_.59.0706a10: 矣。然三處答レ之請二心相句一兼二三意一故。所
T2217_.59.0706a11: 以六十心唯顯二染心義一六無畏偏示二淨心義一。
T2217_.59.0706a12: 今通二染淨心一也。若爾今文廣通二能越所越
T2217_.59.0706a13: 心一。何唯云二衆生異熟心一而配二初一句一耶。疏
T2217_.59.0706a14: 中既唱二一章一不二別屬一。故知諸心相問通二能
T2217_.59.0706a15: 所越文一心殊異唯在二於能越文一故不二指屬一
T2217_.59.0706a16: 也。或云。心殊異通二第八九二句一。若爾殊異又
T2217_.59.0706a17: 遍二全文一歟。若約二染淨心自位一答二心相一。若
T2217_.59.0706a18: 又相望互異故答殊異一也。私云。疏第一云二
T2217_.59.0706a19: 瑜伽行者殊異之心一專可二淨心一。又十八釋云二
T2217_.59.0706a21: 同是淨法。因果雖レ別倶又善體也。何云レ通二
T2217_.59.0706a22: 染心一矣。當レ知心相通二染淨一殊異唯能越心
T2217_.59.0706a23: 也問。若爾六無畏何不レ答二殊異一＊耶。答。彼
T2217_.59.0706a24: 唯淨心故今文對二所度妄心一顯二能度殊異一
T2217_.59.0706a25: 故。又義。於二三劫淨心一有二顯密能所寄齊心一。
T2217_.59.0706a26: 所寄齊淨心答二心相一。故六無畏云答二心相一
T2217_.59.0706a27: 而不レ云レ答二殊異一。今文中第三劫明二能寄齊
T2217_.59.0706a28: 眞言行一故此文答レ瑜伽行者殊異心一也。問。
T2217_.59.0706a29: 其文既別。何不二指屬一＊耶。答。謂理實爲レ顯二
T2217_.59.0706b01: 三劫皆通密不二指屬歟。問。若爾六無畏亦
T2217_.59.0706b02: 可レ爾。何。答。彼經中偏説二如常一故若依二疏意一
T2217_.59.0706b03: 可レ爾也。故釋云。明二三劫六無畏衆多心相一
T2217_.59.0706b05: 疏由有無明故等者。五根本外存二無明別體一
T2217_.59.0706b06: 歟。能所生義別故。又譬樹根種子別故。故疏
T2217_.59.0706b09: 三妄外更出二微細忘執一。疏下文擧二無明父母
T2217_.59.0706b10: 極細之垢一矣。又義云。五根本中癡強勝故且
T2217_.59.0706b11: 云二能生一也。非レ有二別體一也。故疏下文云。謂
T2217_.59.0706b14: 必依二諸惑一故云レ爾也。五根本外非レ有二別無
T2217_.59.0706b15: 明一也。又義云。約二體用一且爲能所生一。非二別
T2217_.59.0706b16: 法一歟。例如レ云二因不如故得起而有一矣。此三
T2217_.59.0706b17: 義中初義爲レ劣。若存二別體一者再數及二六重一
T2217_.59.0706b18: 故。或又彼一開レ五。故非二再數一歟。仍經中不
T2217_.59.0706b19: レ説耳。第二義爲レ勝矣
T2217_.59.0706b20: 所以不説五見等者。抄云。所以不説五見等
T2217_.59.0706b21: 者此通妨也。謂有レ妨云。根本煩惱有レ六。何
T2217_.59.0706b22: 以但言下由レ有二無明一故生中五根本煩惱上不レ説
T2217_.59.0706b23: レ生二五見一。豈五見不下從二無明一生上耶。故今通
T2217_.59.0706b25: 釋意爲レ顯二五見又本惑而無明所生一成二此
T2217_.59.0706b26: 釋一也。未下必謂三見修分別幷爲二末惑一之義上也。
T2217_.59.0706b27: 又智證大師雜抄第七云。又以屬見煩惱多
T2217_.59.0706b28: 在六十心中者。私謂見煩惱多在二五根本中
T2217_.59.0706b29: 之疑使所一也。法界次第即名二此五一爲二五鈍
T2217_.59.0706c02: 相一疑及五見唯見惑故且約二見惑同邊一云レ在二
T2217_.59.0706c03: 疑使所一未二必屬彼。利鈍別故。引二法界次第一
T2217_.59.0706c04: 即此意歟。又違二疏文一故。或又六十心中五根
T2217_.59.0706c05: 本中疑使所存二五見一歟。此又見惑同故攝彼
T2217_.59.0706c06: 歟。但多在六十心者彼見惑爲レ本故云爾。非
T2217_.59.0706c07: レ無二修惑一。故擧二貪嗔等一。今百六十心修惑爲
T2217_.59.0706c08: レ宗。故專擧二五鈍一疑攝二五見一也。般若寺抄一
T2217_.59.0706c09: 云。問。六十心以レ何爲二根本一。答。以二五見一爲二
T2217_.59.0706c11: 釋意於二五根本一有二見修二義一。六十心是從二
T2217_.59.0706c12: 五根本見惑邊開也准知百六十心從二五根
T2217_.59.0706c13: 本修惑邊一開歟。應レ知六十百六十同但於二
T2217_.59.0706c14: 五鈍一開而各攝二五利一歟。教相抄第三云。此
T2217_.59.0706c15: 即顯下五見爲二貪等之末惑一尚在中百六十心之
T2217_.59.0706c16: 中上也。非レ爲レ成二五見百六十心所不攝之義一。
T2217_.59.0706c18: 見一而爲二五根本之末惑所由上也。意屬二五見一
T2217_.59.0706c20: 見惑一矣。問。大小乘經論中皆以二五見一名二根
T2217_.59.0706c21: 本煩惱一。故百法論云。根本六者一貪二嗔
T2217_.59.0706c24: 若爾何違二顯密釋義一爲二末惑一耶。況復十煩
T2217_.59.0706c25: 惱是利鈍水火法。何以二五利一爲二五鈍末惑一
T2217_.59.0706c26: 乎。答。本末隨レ宜故。唯識中百二十八根本煩
T2217_.59.0706c27: 惱薩迦耶見而爲上首者。身見爲諸惑本一。又
T2217_.59.0706c28: 如レ云二諸煩惱生必由癡故一者以二無明爲本。
T2217_.59.0706c29: 今疏又云二由無明故等一。又云二我倒所生等一。准
T2217_.59.0707a01: 知又利鈍雖レ異引生義不定。何不レ爲二末惑
T2217_.59.0707a02: 矣。私記第十云。是明下於二百六十心一不レ攝二五
T2217_.59.0707a04: 等是屬見煩惱所二引生一惑也。此百六十心之
T2217_.59.0707a05: 中五根本煩惱是屬二愛類一也。是類別故但此
T2217_.59.0707a06: 經雖レ説二屬愛百六十義一。而理實於二五見煩
T2217_.59.0707a09: 唯是見惑。何百六十心唯修惑耶。又於二第一
T2217_.59.0707a10: 重内一有二三種三妄一。六十心既麁妄攝。何見修
T2217_.59.0707a11: 大別乎。答。疑是倶舍唯識等雖レ判二唯見惑一。
T2217_.59.0707a12: 義章中於レ疑分別疑事疑理一。通二見修歟。私
T2217_.59.0707a13: 記云。疑是始教中判二唯見斷一今圓密兩教中
T2217_.59.0707a15: 鈍五利各有二三妄故見修倶指二第一重内一無
T2217_.59.0707a16: 失或人云。六十心廣。通二十煩惱一故。百六十
T2217_.59.0707a17: 心狹局二五鈍故。故陀羅尼義云。問。此百六
T2217_.59.0707a18: 十心十煩惱中何煩惱＊耶。答。五根本煩惱心。
T2217_.59.0707a19: 謂貪嗔癡慢疑也。所謂不レ説二五見一以三屬見
T2217_.59.0707a21: 六十心百六十心可レ通二見修二惑一。眞言行者
T2217_.59.0707a22: 雜起心何唯局二見惑一不レ通二修惑一。多分應二是
T2217_.59.0707a23: 任運起惑一。未三必依二邪師等一。故但下見道所
T2217_.59.0707a24: 斷擧二六十心一者彼且取二見惑邊一故云二我倒
T2217_.59.0707a27: 大乘意身邊二見通二見修一故我倒所生義非下
T2217_.59.0707a28: 局二見惑之因上歟。又疑是唯分別起大小乘所
T2217_.59.0707a29: 制無レ違。何唯云二修惑一。義章釋彼具釋云。疑
T2217_.59.0707b01: 有二二種一。一者疑レ事○二者疑レ理○小乘法中
T2217_.59.0707b03: 疑是大乘意歟。然彼章釋二見修一云。大乘所
T2217_.59.0707b04: 説一切煩惱無レ不レ迷レ理。於レ中麁者判爲二見
T2217_.59.0707b06: 事何非二見斷一。故唯識論雖レ判二疑唯分別起一。
T2217_.59.0707b09: 五根本雖二皆見惑一非レ謂二五皆修惑一歟。當知
T2217_.59.0707b10: 六十百六十皆通二見修一故亦各可レ攝二十煩
T2217_.59.0707b11: 惱一。百六十心又五根本癡攝二五見一歟。故疏第
T2217_.59.0707b12: 十列二六根本次第一異二諸論説一癡次擧レ見。可
T2217_.59.0707b15: 十心文一專擧二五鈍一未レ見二五見名一。若在二六十
T2217_.59.0707b16: 心一故今不レ示者專今不レ可レ擧二五鈍一耶。答。六
T2217_.59.0707b17: 十心中雖レ擧二五鈍一彼再數末惑非レ本。故五
T2217_.59.0707b18: 見無レ名非レ無二其體一謂河心邊見自在心等身
T2217_.59.0707b19: 見歟。故云レ爾歟。或云。屬見煩惱者非三直取二
T2217_.59.0707b20: 五見體一。取二見倶生之惑及前後所引之惑一
T2217_.59.0707b21: 云二屬見煩惱一歟。何者六十心中亦有二五鈍一
T2217_.59.0707b22: 故。謂見倶生但局二五鈍一所引廣通二十煩惱一
T2217_.59.0707b23: 也。意云。以三能屬見倶生及前後起之煩惱多
T2217_.59.0707b26: レ悉之。又義。屬見者。屬二見惑一煩惱有レ六中
T2217_.59.0707b28: 十心中一故云レ多也。或義云。私謂。五根本煩
T2217_.59.0707b29: 惱中除レ疑外只是鈍使。此之四種自通二利鈍一。
T2217_.59.0707c01: 又渉二見思一。言二不説一者見惑是初果所斷即初
T2217_.59.0707c02: 重中初重是也。今只取二二果已上所斷一故云二
T2217_.59.0707c04: 乘章第六云。依如二毘曇。前五是利。推求性
T2217_.59.0707c05: 故後五是鈍。非二推求一故。前依二成實一○前
T2217_.59.0707c06: 五唯利。後五種中貪嗔慢疑一向是鈍。無明
T2217_.59.0707c08: 違二三宗説一矣。又百六十心局二二果所斷一未
T2217_.59.0707c09: 審。麁妄中三重初六十心何非二百六十攝一乎｣
T2217_.59.0707c10: 疏初再數爲十等者。教相抄第三云。就二此
T2217_.59.0707c11: 五鈍惑一成二百六十心一時初再數爲レ十者。約二
T2217_.59.0707c12: 所縁境一。貪分二二種謂貪心無貪心。乃至疑分
T2217_.59.0707c13: レ二。謂疑心決心也。故成レ十。此中貪心者
T2217_.59.0707c14: 貪二染法一故。無貪心者不レ好二善處一故。乃至疑
T2217_.59.0707c15: 心者疑二善惡一。決定心者一切行隨二人教命一而
T2217_.59.0707c16: 正惠觀察也。次第二再數成二二十一者。於一貪
T2217_.59.0707c17: 心一亦分レ二。謂縁レ色貪縁レ心貪也。無貪心亦
T2217_.59.0707c18: 分レ二。不レ求二有漏善一不レ求二無漏善一。乃至疑分
T2217_.59.0707c19: レ二。謂縁レ色疑縁レ心疑。決定心亦分レ二。謂信二
T2217_.59.0707c20: 無理苦行一信二無理樂行一等也。故成二二十一。次
T2217_.59.0707c21: 第三再數成二四十一者。付二上所成二十惑一色
T2217_.59.0707c22: 貪分爲レ二。謂縁下爲二我所之境一色上貪縁二他所
T2217_.59.0707c23: 有之色一貪也。縁二我所境一時即起二身見一也。如
T2217_.59.0707c24: レ是等即身見云二貪之末惑一也。心貪分レ二。謂
T2217_.59.0707c25: 愛二自持戒心一爲二眞道一愛二他無色界衆生心一
T2217_.59.0707c26: 爲二涅槃一。如レ此等即戒取見。取云二貪末惑一也。
T2217_.59.0707c27: 乃至信二無理苦行一分レ二。信二無理樂行一亦分
T2217_.59.0707c28: レ二。故成二四十一。如レ是五度數レ之故成二百六十
T2217_.59.0707c29: 心一。又義云。於二五根本煩惱一五返數レ之成二百
T2217_.59.0708a03: 度數成二百六十隨煩惱一。今云三貪嗔癡開者成二
T2217_.59.0708a04: 百六十乃至八萬一。三毒與五根本一本數已不
T2217_.59.0708a05: 同。如何同云レ成二百六十一乎。答。五根本五度
T2217_.59.0708a06: 數レ之成二百六十一。故貪一煩惱起時有二百六
T2217_.59.0708a07: 十一。乃至疑煩惱起時亦有二百六十一。故三毒一
T2217_.59.0708a08: 一開時云レ有二百六十一也。問。五根本煩惱五
T2217_.59.0708a09: 度數成二百六十一方如何。答。疏云。此五根本
T2217_.59.0708a10: 煩惱初再數爲レ十第二再數成二二十一第三再
T2217_.59.0708a11: 數成二四十一第四再數成二八十一第五再數成二
T2217_.59.0708a12: 百六十心一。故云三一二三四五再數成二百六十
T2217_.59.0708a13: 心一也。○問。五度再數成二百六十一意如何。
T2217_.59.0708a14: 答。一切衆生無明一念心性無始以來根本
T2217_.59.0708a15: 十煩惱隨煩惱乃至八萬塵勞皆悉具足。一
T2217_.59.0708a16: 一根本隨惑縁起一念貪心起時本來具足相
T2217_.59.0708a17: 應種類而有二貪無嗔無嗔等十煩惱一故云二
T2217_.59.0708a18: 初再數爲十也。第二再數成二二十一者嗔煩惱
T2217_.59.0708a19: 起時嗔具二前貪無貪等十一無嗔具二貪無貪等
T2217_.59.0708a20: 十一故云三第二再數成二二十一也。第三再數成二
T2217_.59.0708a21: 四十一者癡煩惱起時癡具二前二十一無癡具二前
T2217_.59.0708a22: 二十一故云三第三再數成二四十一也。第四再數
T2217_.59.0708a23: 成二八十一者慢煩惱起時慢具二前四十一無慢具二
T2217_.59.0708a24: 前四十一故云三第四再數成二八十一也。第五再
T2217_.59.0708a25: 數成二百六十一者疑煩惱起時疑具二前八十一無
T2217_.59.0708a26: 疑具二前八十一故云三第五再數成二百六十一也。
T2217_.59.0708a27: 又疑爲レ始逆數至レ貪亦同成二百六十一也。五
T2217_.59.0708a28: 根本煩惱皆同始終次第無定但五中隨レ起
T2217_.59.0708a29: 爲レ始爲レ終。五度再數成二百六十一亦復如レ是。
T2217_.59.0708b01: 故貪具二百六十一嗔具二百六十一乃至疑具二百
T2217_.59.0708b02: 六十一有二五種百六十一也。此百六十具レ貪時
T2217_.59.0708b03: 此百六十皆成二貪種類一。具嗔時此百六十
T2217_.59.0708b04: 皆成二嗔種類一。如レ是五種百六十種類義門
T2217_.59.0708b05: 各別也。故摽二貪嗔癡云二百六十乃至八萬一。
T2217_.59.0708b07: 者大師祕藏記云。三妄執貪嗔癡。開百六
T2217_.59.0708b09: 義中。朝譽意開二五根本一單成二百六十一。問答
T2217_.59.0708b10: 意五根本各各成二百六十一。初度再數二師雖
T2217_.59.0708b11: レ同後後再數二義有レ殊故也。此中前義雖三
T2217_.59.0708b12: 粗順一疏文一頗違二記文一矣。後義非三啻順二疏
T2217_.59.0708b13: 文一亦冥二記文一矣。故知疏家擧二五根本一是顯三
T2217_.59.0708b14: 再數數五返而成二百六十一宗家但擧二三毒一
T2217_.59.0708b15: 又示三一一皆具二百六十一也。又記文擧二三毒一
T2217_.59.0708b16: 攝レ慢疑歟。義章第六云。二三毒分別除レ貪
T2217_.59.0708b17: 除レ嗔自餘一切悉是無明。故論説言。除レ貪
T2217_.59.0708b19: 以二慢疑一攝レ癡也問。再數何以知二貪無貪等一
T2217_.59.0708b20: 乎。答。大師陀羅尼義云。問。其百六十心者何
T2217_.59.0708b21: 耶。答。一貪心二無貪心三嗔心四慈心等。具
T2217_.59.0708b23: 也。具如經文者今經中六十心文也。應レ知六
T2217_.59.0708b24: 十心是示二再數惑一也。又等者等取五重再數
T2217_.59.0708b25: 名相一。經文者指二大本一歟。故疏云。其名相具
T2217_.59.0708b27: 無嗔等其性唯善不レ通二惡無記一。何爲二再數末
T2217_.59.0708b28: 惑一。故唯識論釋二十一唯善一。倶舍論判二唯是善
T2217_.59.0708b29: 性一。何。答。其名雖レ同其體全別。此不レ貪二善法一
T2217_.59.0708c01: 彼不レ着レ三有一故。又非レ無二依憑一。大般若經三
T2217_.59.0708c03: 菩薩摩訶薩能於二如是甚深般若波羅密多二
T2217_.59.0708c04: 生二信解一者何性何相何状何貎佛言。善現。
T2217_.59.0708c05: 是菩薩摩訶薩調伏貪嗔癡性一爲レ性遠離
T2217_.59.0708c07: 訶薩調伏貪無貪嗔無嗔癡無癡性一爲レ性遠
T2217_.59.0708c09: 若菩薩摩訶薩成就如是性相状貎一乃於二如
T2217_.59.0708c11: 文既以二無貪無嗔等一爲下障二信解一之惑品上。又
T2217_.59.0708c12: 正説中但云二貪嗔癡一復次文云二貪無貪等應
T2217_.59.0708c13: レ知再數貪等一云二貪無貪等一也。故知無貪無
T2217_.59.0708c14: 嗔等爲二再數末惑一專出二于此經一矣
T2217_.59.0708c15: 常依二法不得中道等者。顯密問答抄下云。
T2217_.59.0708c16: 二法者貪無貪嗔無嗔乃至疑無疑等也。○
T2217_.59.0708c17: 隨事異名者。隨二六塵境事一起心愛レ色惡レ色
T2217_.59.0708c18: 愛レ聲惡レ聲亦嗔レ色喜レ色嗔レ聲喜レ聲如レ是事
T2217_.59.0708c19: 事有二有無邊執一不レ得二中道一故云二隨事異名
T2217_.59.0708c21: 斷時二法之一時有二二礙用一故於二五根本煩
T2217_.59.0708c23: 就此二中復更展轉等者。此文依二再數一而成二
T2217_.59.0708c24: 八萬乃至無量一之所由也。合二譬中從此復更
T2217_.59.0708c25: 等文一矣。若更約下出二別義一。謂於二五根本一又
T2217_.59.0708c26: 約二九品等一開二百六十心一乃至成二無量一也。
T2217_.59.0708c27: 故知説法説有二二重一譬中唯有二一種一也。又
T2217_.59.0708c28: 云。此義不レ爾。以衆生下出二再數所由一。中以
T2217_.59.0709a01: 也。意云。衆生五根本煩惱心中先貪心一種
T2217_.59.0709a02: 隨二所作事業一而異二二名一也。依二染淨一污二淨
T2217_.59.0709a03: 心一名二貪心一不レ染二善法一故名二無貪心一。故云二
T2217_.59.0709a04: 常依二法隨事異名一也。餘又爾也。次就此二
T2217_.59.0709a06: 四反再數成二百六十心也。彼等名相如二大本一
T2217_.59.0709a08: 幷無量一之義上也。可レ合二譬中從此復更等一。法
T2217_.59.0709a09: 譬相順。何煩法中分二兩重一乎。若百六十心
T2217_.59.0709a10: 又約二九品一者不レ順二再數經文一。又約二九品一再
T2217_.59.0709a11: 數五反再數其數可レ増二百六十一矣。故知若更
T2217_.59.0709a12: 前百六十心約二九品等一數乃至成二八萬及無
T2217_.59.0709a14: 又如劫初時人等者。頌疏第十二云。劫初時
T2217_.59.0709a15: 人皆如二色界一。諸根無缺形色端嚴。身帶二光
T2217_.59.0709a16: 明一騰空自在。飮食喜樂長壽久住。有二如レ是
T2217_.59.0709a17: 類一。地味漸生。其味甘美其香鬱馥。時有二一
T2217_.59.0709a18: 人一禀性耽レ味馥レ香取食。餘人隨學競取食
T2217_.59.0709a19: レ之。爾時方名三初受二段食一。資二段食一故身漸堅
T2217_.59.0709a20: 重光明隱沒黒闇便生。日月衆星從レ慈出現。
T2217_.59.0709a21: 由二漸耽味地味便隱。從レ斯復有二地皮餅生一。
T2217_.59.0709a22: 競耽食レ之。地餅復隱。爾時復有二林藤出現一。
T2217_.59.0709a23: 競耽食故林藤復隱。爾時有下非二耕種一香稻自
T2217_.59.0709a24: 生上。衆共取レ之以充二所食一。此食麁故殘穢在
T2217_.59.0709a25: レ身。爲レ欲二蠲除一便生二二道一。因レ斯遂復有二男
T2217_.59.0709a26: 女二根生一。由二二根殊一故形相亦異。宿習力
T2217_.59.0709a27: 故便相膽視。因レ此遂生二非理作意一。欲貪
T2217_.59.0709a28: 鬼魅惑亂身心一失レ意猖狂行二非梵行一。人中
T2217_.59.0709a29: 欲鬼初生發二此時一。爾時諸人隨取二香稻一無
T2217_.59.0709b01: レ所二貯積一。後時有レ人禀性嬾惰長取二香稻一貯
T2217_.59.0709b02: 擬二所食一。餘人隨學漸多停貯。由レ此於レ稻生二
T2217_.59.0709b03: 我心一多收無レ厭。隨二收處一無二復再生一。遂共
T2217_.59.0709b04: 分レ田慮二遠盡一於二已分田一生二悋護心一。於二他
T2217_.59.0709b05: 分田一有レ懷二侵奪一。劫偸過起始二於此時一。爲
T2217_.59.0709b06: レ欲二遮防一共取聚評議一僉量衆内一有徳
T2217_.59.0709b07: 人一各以二所レ收六分之一一雇令二防護一封爲二田
T2217_.59.0709b08: 主一。因レ斯故立二刹帝利名一。大衆欽承恩流二率
T2217_.59.0709b10: 此王爲レ首。時人或有下情厭レ居二樂家一在二空
T2217_.59.0709b12: 時有レ王貪悋財物一不レ能三均給國土人民一。故
T2217_.59.0709b13: 貧匱人者多行二賊盜一。王爲二禁止一行二輕重罰一。
T2217_.59.0709b14: 爲二殺害業一始二於此時一。時有二罪人一心怖二刑罰一
T2217_.59.0709b15: 覆藏其罪一異想發言。虚誑語生此時爲レ首
T2217_.59.0709b18: 乃至言顯何物乎。可レ見二阿含經一矣。問。今一
T2217_.59.0709b19: 段文法譬中何耶。答。或云。法説也。如者指事
T2217_.59.0709b20: 義也。煩惱生起義專是法説。故知法譬後重
T2217_.59.0709b21: 出擧二法説現證一也。或云。譬説中有二兩重一其
T2217_.59.0709b22: 一也。又言。顯レ譬有二二重一。如者譬喩義也。合
T2217_.59.0709b23: 説文中爲此喩者等者此意矣。但以レ法譬レ法
T2217_.59.0709b25: 擧二劫初現證一顯二滅後煩惱生起一。故爲二法譬一
T2217_.59.0709b26: 也。又義云。准二法花三周説一。法譬因縁次第
T2217_.59.0709b27: 歟。謂雖下上以二法譬一明中再數義上而未レ示二無明
T2217_.59.0709b28: 生起等因縁一故又擧二如劫初人一示二彼生起之
T2217_.59.0709b29: 因縁一。例如三善心生起擧二劫初人等一矣。但所
T2217_.59.0709c01: 以爲二此喩一者。喩者曉義。未二必譬喩之義一
T2217_.59.0709c02: ＊也即曉釋義也。猶如三二教論云二喩曰一耳
T2217_.59.0709c03: 大日經疏指心鈔卷九
T2217_.59.0709c04:
T2217_.59.0709c05:
T2217_.59.0709c06:
T2217_.59.0709c07:大日經疏指心鈔卷第十
T2217_.59.0709c08: 疏卷第二之三
T2217_.59.0709c09: 若以淨菩提心等者。抄第三云。疏若以淨
T2217_.59.0709c10: 菩提心等者。若言不定之意。此有二二義一。謂
T2217_.59.0709c11: 若以二淨菩提心一爲二出世間心一即是超越三
T2217_.59.0709c12: 劫一瑜祇之行。則出世間心生。出世間心生即
T2217_.59.0709c13: 是淨菩提心。此心出二於一切世間一故。若以二
T2217_.59.0709c14: 佛惠初心一爲二出世間心一即是三阿祇劫成
T2217_.59.0709c15: 佛亦名二出世間心一。今言二三阿僧祇劫一即三種
T2217_.59.0709c16: 妄執。行者若一生越二此三妄執一即一生成佛。
T2217_.59.0709c18: 三述レ意云。此釋心云。於二三妄執斷位一疏心
T2217_.59.0709c19: 有二二義一。謂疏若以淨菩提心等者。若以二初
T2217_.59.0709c20: 地一爲二出世間心一是即地前斷二三妄執一也。若
T2217_.59.0709c21: 依二此義一可言二經所説三瑜祇行皆是地前所
T2217_.59.0709c22: 行一也。疏梵云劫波有二義等下第二義。若以二
T2217_.59.0709c23: 佛果一爲二出世間心一即三妄執至二第十地一盡
T2217_.59.0709c25: 云。今約二因中一具有二麁･細･極細三重妄執一障
T2217_.59.0709c26: 翳菩提一。即以二地前祕密方便一越二初劫一重麁
T2217_.59.0709c27: 妄一名下離二一切障一出世間心生上。見二心明道一
T2217_.59.0709c28: 時淨菩提心始得二顯現一。如レ是練修至二八地一。
T2217_.59.0709c29: 時越二第二劫一重妄執一名レ離二一切障一。其菩
T2217_.59.0696a02:
T2217_.59.0696a03:
T2217_.59.0696a04: 疏卷第二之二
T2217_.59.0696a05: 經唯願世尊説彼心者。抄云。經説彼心者即
T2217_.59.0696a06: 指二彼六十心一也。謂上問云二心諸相與レ時願
| T2217_.59.0696a07: | 佛廣開演一故 | 文 | 此意今重請但局二六十心一問 |
| T2217_.59.0696a09: | 劫一文云。亦是答二諸心相及心殊異一也 | 文 | 此 |
T2217_.59.0696a11: 異一。故非レ酬二今問一也。若云下答二心相一故此問
T2217_.59.0696a12: 被
彼可レ及二六無畏文一。彼又兼二殊異一故非二鐘T2217_.59.0696a13: 谷響一也。私云。既云二説彼心一未レ云二心相一。此重
T2217_.59.0696a14: 請兼二殊異一何失。況三劫文無二別請問一。最可
T2217_.59.0696a15: レ酬二此問一也。若九句中問故無二重問一者心相
T2217_.59.0696a16: 何重請及二兩度一矣。又三劫文心相酬二此問一
T2217_.59.0696a17: 者殊異何無二今問一乎。但諦聽心相者。問雖
T2217_.59.0696a18: レ廣約二六十心一先答二心相一也。問。若爾六無畏
T2217_.59.0696a19: 又可レ酬二此問一。何又問乎。答。三劫答二二句一故。
T2217_.59.0696a20: 恐三六無畏濫二二句一故。更問二隨一一也。或又
T2217_.59.0696a21: 復但問二心相一顯三今問通二二句一也。故下問
T2217_.59.0696a22: 云二演説心相一。今云二説彼心一。可レ悉レ之。又義。
T2217_.59.0696a23: 三劫文心相邊近答二前重問一殊異邊遠答二九
T2217_.59.0696a24: 句中一也。兼二二意一故無二重請一也。又准下十縁生
T2217_.59.0696a25: 句無二重問一而直答中修行句上。三劫文無二重問一
T2217_.59.0696a26: 答二九句中一無レ失
T2217_.59.0696a27: 初列六十心名次釋其相者。上唱二經文一中。
T2217_.59.0696a28: 謂貪心至二受生心一。是列名也。云何貪心下釋
T2217_.59.0696a29: 相也。問。今此二句爲レ釋二云何已下經文一先
T2217_.59.0696b01: 在二文前一明二列名釋相義一也。猶如レ云二次明順
T2217_.59.0696b02: 理之心一。故知云何貪心者列名也。謂隨順下
T2217_.59.0696b03: 釋相也。餘心亦爾也。況前文中名闕レ一釋
T2217_.59.0696b04: 闕レ三。於後文一依二阿闍梨所傳一加二名釋一故
T2217_.59.0696b05: 非レ云二六十心名等一耶。答。凡答二前問一中有二列
T2217_.59.0696b06: 名釋相一。若此文唯釋二云何已下一者有下不レ釋二
T2217_.59.0696b07: 受生心已上文一之過上。又問句可レ屬二釋相一何
T2217_.59.0696b08: 云二列名一。例如二釋論唱章判説門一耳。又雖レ闕二
T2217_.59.0696b09: 一三一依二阿闍梨意一故云二六十心一也。又約二滿
T2217_.59.0696b10: 數一歟
T2217_.59.0696b11: 謂染著前境等者。今此二句釋二經染著字一
T2217_.59.0696b12: 也。唯識論云。云何爲レ貪。於有･有具･染著爲
| T2217_.59.0696b13: | レ性 | 文 | 論疏云。於有者謂後有。即唯異熟。三有 |
T2217_.59.0696b15: 有具故或無漏法○薩婆多師縁二無漏一貪是
T2217_.59.0696b16: 善法欲。今大乘説愛レ佛貪レ業皆染污故與
T2217_.59.0696b17: レ見倶生縁二無漏一起故無漏法能資
長有一亦| T2217_.59.0696b18: | 名二有具一 | 文 | 准二此釋一。前境者通二漏無漏善惡無 |
T2217_.59.0696b20: 境可レ局二惡無記法一歟。又依二即是染污淨心
T2217_.59.0696b21: 釋一通二無漏一歟。或又貪心起淨心染故云レ爾
T2217_.59.0696b22: 非二所著境一歟。若隨順修行此法者釋二經隨順
T2217_.59.0696b23: 法三字一也。此者指二前染著前境一也。此貪染
T2217_.59.0696b24: 即法故云二此法一也。行人順
行此貪染法一云二T2217_.59.0696b25: 有貪心一也。餘修行名レ善今順
行染法一云二修T2217_.59.0696b26: 行一也。修即行義故如レ云二惡行一耳。以心法下
T2217_.59.0696b27: 委釋二順修義一也。謂貪性内成事業彰二于外一
T2217_.59.0696b28: 故云二有相一也。第四慈心釋云。上慈字據二内
| T2217_.59.0696b29: | 心一下慈字是外相所爲事業也 | 文 | 今准レ此。云 |
| T2217_.59.0696c02: | 或本云。謂隨順貪染法者 | 文 | 可レ云二下貪一歟 |
T2217_.59.0696c04: 隨順修行之者一明二其心性之義一或染污心或
T2217_.59.0696c05: 清淨心。問。云何是清淨貪心。答。眞言行者但
T2217_.59.0696c06: 觀二貪心實相一自然貪不染心即是清淨貪心。
T2217_.59.0696c07: 如下下經明二十六大菩薩一第三名中金剛貪染菩
| T2217_.59.0696c08: | 薩上 | 文 | 大疏抄一云。諸句以二隨順一明レ義 | 云云 | 意 |
T2217_.59.0696c10: 知中火性上言也。可レ悉レ之。順者如二依レ義准
宗| T2217_.59.0696c11: | 也 | 云云 |
了唯蘊無| T2217_.59.0696c13: | 我一時即名二出世間心生一度二世間六十心一 | 文 |
| T2217_.59.0696c15: | 守護心一云。學二聲聞一者多生二此心一也 | 文 | 又釋二 |
| T2217_.59.0696c16: | 室宅心一云。多是聲聞習也 | 文 | 狗心亦同レ之。又 |
T2217_.59.0696c18: 除去法一。此中灰炭疏釋云。謂示二小法一起二二乘
| T2217_.59.0696c19: | 心一 | 文 | 然今釋二六十心一云。平治心地一時亦當二 |
| T2217_.59.0696c20: | 一一簡去一也 | 文 | 應知二乘心所除六十心攝 |
T2217_.59.0696c22: 順世善一雜起之心。故疏第四云。謂六十心與二
| T2217_.59.0696c23: | 善種八心一共體而生 | 文 | 何三乘出世心爲二六 |
T2217_.59.0696c25: 是多。以レ云レ除
去二乘心一不レ可レ爲下攝二六十T2217_.59.0696c26: 心一義上。彼毛髮者六十心故。今平治心地約二毛
T2217_.59.0696c27: 髮一。彼廣除
去三妄一故。故下釋云。百六十種| T2217_.59.0696c28: | 上中下微垢應擇使レ無レ餘 | 文 | 今文學聲聞等 |
| T2217_.59.0697a01: | 提心一爲二出世間心一 | 文 | 准二此釋一地前三妄位 |
| T2217_.59.0697a03: | 惑一通二三重一故 | 具如 下辦 | 故知初地淨菩提心爲二出 |
T2217_.59.0697a05: 之所治一。窟心得二劫壽一見二未來佛一以二法明道一
T2217_.59.0697a06: 爲二能治一。除障法明是淨菩提心異名故。或
T2217_.59.0697a07: 又六十心染淨心品相雜。水心云二洗濯一切
T2217_.59.0697a08: 不善一。板心云二習行八齊一。烏心云二持戒修善一。
T2217_.59.0697a09: 此等非二一向不善一故。若爾出世心隨宜可二
T2217_.59.0697a10: 不定一歟。或但皆染心也。持戒修善時於二生
T2217_.59.0697a11: 死一生レ怖爲二烏心一。非レ取二戒善一。又行二八齊一更
T2217_.59.0697a12: 不レ行二餘善一爲二板心一。非レ云二八齊一也
T2217_.59.0697a13: 與善種種雜起之心者。或云。雜起者相應倶
T2217_.59.0697a14: 起義歟。故疏第四云。謂六十心等與二善種八
T2217_.59.0697a15: 心一共體而生。及已覺察則宜二除剪一。未レ得二出
| T2217_.59.0697a16: | 世間心一以來雜起紛亂難レ可二條緒一 | 文 | 此釋 |
| T2217_.59.0697a18: | 當卷下釋云。或一時雜起 | 文 | 此豈非二一時倶 |
T2217_.59.0697a20: 非二倶起義一也。性相釋云。諸相應法必同性故
| T2217_.59.0697a21: | 文 | 誰疑レ之。疏第四釋抄云。謂是六十心等與二 |
T2217_.59.0697a23: 漏間雜而起一也。又或一時雜起者六十心中
| T2217_.59.0697a24: | 相順心品倶起相違心品次第生 | 爲言 | 雜起言 |
T2217_.59.0697a26: 十心一故倶起云二雜起一。其性同染故。今間雜
T2217_.59.0697a27: 生云二雜起一善染異故。又義。今宗異二性相一。彼
| T2217_.59.0697a28: | 云貪與レ嗔疑定不二倶起一 | 文 | 今六十心幷生故 |
T2217_.59.0697b01: 雖レ異同有漏故。若准三雜修靜慮爲二所由一者
T2217_.59.0697b02: 可レ云下與二出世心一雜起上。既不レ爾。與二有漏善一
T2217_.59.0697b03: 倶起歟
T2217_.59.0697b04: 若行者善識眞僞等者。抄云。謂觀二貪之實性
T2217_.59.0697b05: 善能了知。或貪爲レ眞而不貪爲レ僞。或不貪爲
T2217_.59.0697b06: レ眞而貪爲レ僞。猶如下農夫務除二穢草一以輔中嘉
| T2217_.59.0697b07: | 苗上 | 文 | 今此釋擧二第二能治所治一爲二眞僞一歟。 |
| T2217_.59.0697b09: | 釋云。此等皆是○與レ善種種雜起之心 | 文 | 隣二 |
T2217_.59.0697b11: 穢草譬二六十心一也。雜起心中却レ染取レ善之
T2217_.59.0697b12: 義也。或云。既云レ輔二嘉苗一。此善輔二淨菩提心一。
T2217_.59.0697b13: 故淨菩提心應レ云二嘉苗一也。次下淨心勢力漸
T2217_.59.0697b14: 増者此意也。故下釋云。當下於二一切時一留レ心
| T2217_.59.0697b15: | 覺察自然得レ順中淨菩提心上 | 文 | 今云。除二穢草一 |
T2217_.59.0697b17: 心即善八心也。故疏上釋云。淨心最初生起
| T2217_.59.0697b18: | 文 | 然下文云三順淨菩提心一。今有漏淨心順二無 |
| T2217_.59.0697b20: | 求二世間悉地一障二出世淨心一 | 文 | 准レ此今淨心 |
T2217_.59.0697b22: 勿謂是因縁事相等者。抄云。不レ可三一向謂二
T2217_.59.0697b23: 是因縁事相之迹一。輕
忽如來至覺之言一令三| T2217_.59.0697b24: | 心沒在於常教之中一耳 | 文 | 或云。於二雜起心一 |
別眞僞一者妄執消除淨心増長。是時但T2217_.59.0697b26: 知二因縁事相一而不レ觀二不生實相一者其心專
| T2217_.59.0697b27: | 沒二常途淺權教中一輕忽如來至實法一 | 爲言 | 凡 |
| T2217_.59.0697b29: | 云云 | 私云。因縁事相者六十心事業外相也。至 |
T2217_.59.0697c02: 修一明二六十心義一。是即令下行者知中妄心事相上
T2217_.59.0697c03: 而爲レ令レ不レ沒二妄心中一也。而忽
緒聖教一使三| T2217_.59.0697c04: | 心沒二妄心中一。勿レ不二自覺知一 | 爲言 |
T2217_.59.0697c06: 非レ故云二乃至一歟。又今善者順世善心。出世
T2217_.59.0697c07: 無漏法云二乃至一矣。又善處者依報歟。此外法
T2217_.59.0697c08: 云二乃至一歟。所以約二不示法一無貪非レ一故
T2217_.59.0697c09: 云二倶障善萠一也。或又貪無貪同障二善萠一故
T2217_.59.0697c10: 云レ倶。依二此義一倶觀二貪實相一對治可レ通二前
T2217_.59.0697c11: 貪心一歟
T2217_.59.0697c12: 無染污心名同事異者。今無貪心與二疏下所
T2217_.59.0697c13: 擧無貪善根一及餘教所説無貪名同事異也
| T2217_.59.0697c14: | 爲言 | 唯識論六云。云何無貪。於有有具無レ著 |
| T2217_.59.0697c15: | 爲レ性。對治貪著一作レ善爲レ業 | 文 | 故知彼不レ貪二 |
T2217_.59.0697c17: 貪還貪心攝也。例如三正理論中邪信釋二是不
T2217_.59.0697c18: 信攝一矣
T2217_.59.0697c19: 但觀貪心實相等者。抄云。如二經偈云一。三界極
T2217_.59.0697c20: 重罪不レ過二於厭離一。汝於二貪欲處一莫レ生二厭離
| T2217_.59.0697c21: | 心一。不レ應レ如三彼二乘厭二離衆生一也 | 文 | 又經云。 |
| T2217_.59.0697c22: | 貪欲是涅槃 | 文 | 私云。貪心事相即不生生故 |
字不生際一故云二觀貪T2217_.59.0697c24: 實相一也。問。觀二貪實相一可レ治二貪心一。何爲二無
T2217_.59.0697c25: 貪對治一乎。答。無貪即貪心故無レ違。或云。
T2217_.59.0697c26: 觀二貪實相一治二貪無貪一歟。云二倶障善萠一故。或
T2217_.59.0697c27: 云。初句通二二心一總句。自然下別句。此中初
T2217_.59.0697c28: 句明二貪心對治一後二句示二無貪對治一也
T2217_.59.0697c29: 經云何嗔心謂隨順怒法者。問。准二性相釋一。大
T2217_.59.0698a01: 乘嗔恚爲二根本一忿怒爲二隨惑一。小乘中忿小煩
T2217_.59.0698a02: 惱嗔不定地攝。若爾何問レ嗔答レ怒耶。答。六
T2217_.59.0698a03: 十心皆以二順修一明レ義故問レ嗔答レ怒也。以レ順
T2217_.59.0698a04: 修怒法一顯嗔故。故釋云。怒謂嗔心發動事
| T2217_.59.0698a05: | 彰於外一 | 云云 | 又唯識論第六云。謂嗔必令三身 |
| T2217_.59.0698a06: | 心熱惱起二諸惡業一。不染性故 | 文 | 又云。謂懷 |
| T2217_.59.0698a08: | レ體離レ嗔無二別相用一故 | 文 | 謂嗔必令身心熱惱 |
T2217_.59.0698a10: 彰二於外一之義也。疏釋既同レ彼。應レ知今經約二
T2217_.59.0698a11: 體同一不二別立一。彼論約二内外異一開レ二也。又顯
| T2217_.59.0698a12: | 揚論云。忿障一無嗔一故 | 文 | 此又忿與レ嗔同也｣ |
T2217_.59.0698a14: 嗔心相起一之時但當於二此衆多縁生句中而
| T2217_.59.0698a15: | 觀察之一則不レ爲レ障也 | 文 | 今此能治可レ通二諸 |
字本不生義。今經以二T2217_.59.0698a17: 字一爲レ宗故＊最可レ爲二通治一也。但今總兼レ別故｣
T2217_.59.0698a18: 愛見心垢之慈者。此再數時無嗔也。故云二
T2217_.59.0698a19: 與レ嗔相違一。與二無嗔善一名異事同猶如二無貪一
T2217_.59.0698a20: 也。此貪相應之慈故云二愛見心垢等一歟。非二善
T2217_.59.0698a21: 種所生一故。善種所生慈無量怨親平等故。非二
T2217_.59.0698a22: 貪相應一故。爲二能所治一也。慈無量以二善無
T2217_.59.0698a23: 嗔一爲レ體。瑜伽云。大悲以二彼無嗔無癡二法一
| T2217_.59.0698a24: | 爲レ體 | 文 | 今所治無嗔實嗔攝歟。例如二無貪是 |
T2217_.59.0698a26: 嗔＊疑定不二倶起一故。答。顯密分レ岐。今宗許二倶
| T2217_.59.0698a27: | 起一歟。故下釋云。或一時雜起 | 文 | 況六十心與 |
| T2217_.59.0698a28: | レ善雜起 | 云云 | 異性既倶起。貪嗔何不レ並。故釋 |
T2217_.59.0698b01: 而許二四相倶起一。此豈非二貪嗔倶起義一乎。或
T2217_.59.0698b02: 又唯識既云レ不二倶起一。今又可レ爾。愛見慈者
T2217_.59.0698b03: 貪攝歟。非レ嗔也。善慈既無嗔爲レ體。今何嗔
T2217_.59.0698b04: 爲レ體。行相相違故。但或一時雜起是約二相順
| T2217_.59.0698b05: | 心一也。與善種雜起者抄云。間雜生 | 文 | 釋論 |
T2217_.59.0698b07: 境因識果義一。故無レ違矣。上慈據内等者准二云
T2217_.59.0698b08: 何嗔心謂隨順怒法一可レ知レ之。問二内心慈一答二
T2217_.59.0698b09: 外相慈一故云レ爾也
T2217_.59.0698b10: 遇便信受者。問。癡是迷闇爲レ性。故唯識云。
| T2217_.59.0698b11: | 迷闇爲レ性 | 文 | 信是心淨爲レ義。故次下云。信者 |
| T2217_.59.0698b12: | 能入 | 文 | 又信唯是善。癡惡無記性。體性既水 |
T2217_.59.0698b14: 是非遇便信受是迷闇義歟。例如下彼性相中
T2217_.59.0698b15: 雖三無貪爲二唯善一今立中染污心上也。今既信二惡
T2217_.59.0698b16: 及非一。豈淨心乎。猶如三正理中邪信云二是不信
T2217_.59.0698b17: 攝一耳
T2217_.59.0698b18: 皆以智簡擇等者。以二智惠一簡
擇所説法勝T2217_.59.0698b19: 劣一而捨レ劣取レ勝。是勝義菩提心。故戒序釋二
| T2217_.59.0698b20: | 勝義心一云。須レ簡 知乘之優劣一 | 云云 | 何此云二所 |
T2217_.59.0698b22: 智一徒無義費二言語一云二世智辨聰一也。故知於二
T2217_.59.0698b23: 世間種種所説中一簡
擇勝劣一也。世出世智T2217_.59.0698b24: 異故無レ違耳。問。若爾以二出世智一可レ治二世
T2217_.59.0698b25: 智難一。何云二唯信一耶。答。信智相應能入故云
T2217_.59.0698b26: レ信。遮三世智與レ信不二相應一故云レ唯也。又智論
| T2217_.59.0698b27: | 云。佛法大海信爲二能入一 | 文 | 又唯有二簡持決定 |
T2217_.59.0698b29: 信既正惠所治。第六世智淨信所斷何失。然
| T2217_.59.0698c01: | 道人者或本過人 | 云云 | 出過世間一義歟。或本 |
| T2217_.59.0698c02: | 果人 | 云云 | 智力籌量者世智籌量也 |
T2217_.59.0698c04: 雙牒。釋二疑心一決定心自顯故。先爲レ釋二疑心一
T2217_.59.0698c05: 故
T2217_.59.0698c06: 智度偈云等者。抄引二智論一云。如下人在二岐路一
T2217_.59.0698c07: 疑惑無中所趣上。諸法實相中疑亦復如レ是。乃至
T2217_.59.0698c08: 在世雖レ有疑。當レ隨二妙善法一。譬如下觀二岐道一
| T2217_.59.0698c09: | 利好者應遂 | 文 | 疏所引岐路好惡 | 云云 | 或本 |
T2217_.59.0698c11: 也。抄云。謂如二人求
利。須三審觀二岐路利好處一T2217_.59.0698c12: 應便馳遂。若疑惑不進則有レ異。此好字上聲
T2217_.59.0698c13: 讀レ之。謂利有二好弱一。好利者逐レ之。弱利者棄
| T2217_.59.0698c14: | レ之 | 文 |
T2217_.59.0698c16: 命等者菩提心論云。凡今之人若心決定如
| T2217_.59.0698c17: | レ教修行不レ起二于座一三摩地現前 | 文 | 准二此文一。 |
T2217_.59.0698c19: 答能破既云二生正決定心一。雖レ云二如教奉行一
T2217_.59.0698c20: 猶邪決定義歟。故義忠釋云。生二正決定心一
| T2217_.59.0698c21: | 離二邪決定心一也 | 文 | 或云。如教奉行起レ執故爲 |
T2217_.59.0698c23: 謂如四諦不淨無常等者。唯識論六云。云何
T2217_.59.0698c24: 爲疑。於二諸諦理一猶預爲レ性。能障二不疑善品一。
T2217_.59.0698c25: 爲レ業。謂猶豫者善不レ生故。有義此疑以レ惠
| T2217_.59.0698c26: | 爲レ體。猶豫簡擇説爲レ疑故 | 文 | 述記六 | 本 | 云。此 |
T2217_.59.0698c28: 別一。謂他世･作用･因果･諦･實。此中言レ諦亦攝
T2217_.59.0698c29: レ彼盡。如レ理應レ思。即縁二理･事一倶是疑也。然
| T2217_.59.0699a01: | 疑レ執爲レ人。非二此疑惑一。異熟心等 | 文 | 准二此 |
T2217_.59.0699a03: 是異二疏釋一。故知今闇心或疑攝。或似レ非レ疑。
T2217_.59.0699a04: 又見レ杌生二臆度之心一似二論第二師解一矣。又
| T2217_.59.0699a05: | 義章六 | 十使義 | 云。所レ言疑者於レ境不レ決猶豫 |
T2217_.59.0699a07: 爲二是人一爲中非人上等中。二者疑レ理。疑二諸諦等一。
T2217_.59.0699a08: 小乘法中唯取レ疑レ理説爲二疑使一。大乘通取一。
| T2217_.59.0699a09: | 皆須レ斷故 | 文 | 准二此釋一。四諦夜杌如レ次爲二理 |
T2217_.59.0699a11: 前疑心一何異乎。答。或云。前事疑。故經云二不
T2217_.59.0699a12: 定等事一。此理疑。故云。謂如二四諦等一。但今取二
T2217_.59.0699a13: 夜杌喩一。是譬二迷理一也。或又前疑レ理。故所引
| T2217_.59.0699a14: | 智論正文云。諸法實相中疑亦復如レ是 | 文 | 今 |
樹爲二疑事一。故但擧二四T2217_.59.0699a16: 諦一。事諦亦攝レ事故。又前翻二決定心一此對二明
T2217_.59.0699a17: 心一故。猶豫者或云。江乃古作幾太津訓也。小
T2217_.59.0699a18: 犬先レ人行至二岐分處一生レ疑不レ進義也。前文
| T2217_.59.0699a19: | 如人レ道行以二疑惑一故不レ能中前進上 | 云云 | 此意矣｣ |
T2217_.59.0699a21: 法印是決定法。若過若不及者。過則爲レ増不
| T2217_.59.0699a22: | 及爲レ減異二於處中之惠一也 | 文 | 私云。若過者 |
T2217_.59.0699a24: 云二生疑慮解一。處中惠是彼兩心能治也。但
T2217_.59.0699a25: 在二明心段一述二二心能治一如二七八兩心經文
T2217_.59.0699a26: 雙牒一。若不レ擧三過與二不及一處中義難レ立。故又
T2217_.59.0699a27: 義。懸信通二二義一。謂不及故懸也。若過故懸
T2217_.59.0699a28: 也。若爾但明心能治也。問。經云二修行一。何釋二
T2217_.59.0699a29: 懸信耶。答。信即行歟。或互顯歟。問。前決定
T2217_.59.0699b01: 心不レ生二疑慮一奉行。今於二決定印一無二疑慮一修
T2217_.59.0699b02: 行。何異耶。答。明心有二若過若不及義一。決定
T2217_.59.0699b03: 不レ爾歟
T2217_.59.0699b04: 經云何鬪心等者。今此鬪心者對レ他好論二是
T2217_.59.0699b05: 非一故云二互相是非一。下諍心於二自已一生二是非一。
T2217_.59.0699b06: 故二心是別。猶如二慚愧自他別一也。下無諍心
T2217_.59.0699b07: 翻
對此二一歟。竝二自他一故。又不レ立二無鬪心一T2217_.59.0699b08: 故
T2217_.59.0699b09: 於六十心下皆合有爲性之字者。或於レ初可
T2217_.59.0699b10: レ作二此釋一。若又可レ在レ終。若因レ便。諍心若鬪心
T2217_.59.0699b11: 時可レ作二此釋一乎。答。六十心中爲性字在二於
T2217_.59.0699b12: 何心一隨在二何句一雖レ須レ釋。前鬪心云二互相是
T2217_.59.0699b13: 非爲性一故今心云二是非倶捨一翻レ彼故就二此
T2217_.59.0699b14: 句一作レ釋歟
| T2217_.59.0699b15: | 或先以爲是等者。或云 | 智禪房 | 謂其心 | 乃至 | 即 |
| T2217_.59.0699b16: | 受行之。總釋。或先已下別釋也 | 云云 | 此意如 |
T2217_.59.0699b18: レ指二其名一故以違合理句又通レ二歟。意云。異
T2217_.59.0699b19: 言若是若非以レ違二先習或非或是一而契レ理則
| T2217_.59.0699b20: | 受行也 | 爲言 | 別釋中或言顯二不定一故擧二是捨一 |
| T2217_.59.0699b21: | 而顯二非捨一也。或云 | 觀乘房 | 雖先所宗習等捨 |
| T2217_.59.0699b22: | レ是也。或先已下捨レ非也 | 云云 | 此意如是見解 |
T2217_.59.0699b24: 前是一。或先以爲是者受行非謂レ是。聞三他爲二
T2217_.59.0699b25: 不善一又捨故云レ捨レ非也。無記無諍心者今無
T2217_.59.0699b26: 諍心也。是非倶捨故云二無記一。或此心有覆無
T2217_.59.0699b27: 記妄心故。實相無諍者實相平等故云二無諍一
T2217_.59.0699b28: 也。即諍心也
T2217_.59.0699b29: 如諸天以先世等者。今此天准二下曾生上界一。
T2217_.59.0699c01: 可二色界等天一也。欲天亦五欲境雖レ隨レ念。或
T2217_.59.0699c02: 自化或他化非レ無二功力一。今云二若有所須不加
T2217_.59.0699c03: 功力一但可二上界一也。或又可レ通二欲天一。五欲境
T2217_.59.0699c04: 非レ如二人間一故云二不加功力一也。但上界者擧
T2217_.59.0699c05: レ勝也。或望二人間一云二上界一歟。義章云。若依二
| T2217_.59.0699c06: | 地持一所受自然。故名爲レ天 | 文 |
T2217_.59.0699c08: 云二非天一。亦言二非善戲一。諸天以二善法一戲樂。
| T2217_.59.0699c09: | 其多作二不善戲樂一也 | 文 | 此知有解脱之利等 |
本又知二解脱利一歟。凡修T2217_.59.0699c11: 羅通二天鬼畜三趣一。今爲二天趣攝一歟。云二果報
T2217_.59.0699c12: 似天一故。義章云。修羅有レ三。一天二鬼三者
| T2217_.59.0699c13: | 畜生。正法念經中唯説二二種一。鬼之與レ畜 | 文 | ｣ |
| T2217_.59.0699c15: | 注云。知足之人絶レ利去レ欲レ不レ辱二於身一 | 文 |
T2217_.59.0699c17: 人懷二惡報一。是常人之習也。故今報者惡報也。
T2217_.59.0699c18: 經文思念利他者擧二善報一顯二惡報一歟。或本
| T2217_.59.0699c19: | 思念他利 | 云云。 | 或云。不レ分二怨親一懷二善報一可 |
| T2217_.59.0699c21: | 終不レ滅。以レ徳報レ怨怨乃盡耳 | 文 | 今釋二理人 |
T2217_.59.0699c23: 對治文不應紛紜思慮他縁者似レ作二善惡
T2217_.59.0699c24: 報一矣。古迹云。世間之孝以レ怨報レ怨。如二草滅
| T2217_.59.0699c25: | 火。勝義之孝以レ慈報レ怨。如二水滅火 | 文 | 今人 |
T2217_.59.0699c27: 修此法者等者。抄云。此法即眞言。者即行
T2217_.59.0699c28: 人。亦者相似。如三前外道所レ事名爲二自在一。行
T2217_.59.0699c29: 者所レ事即是本尊。以レ此類レ彼。故曰二亦常一。眞
T2217_.59.0700a01: 言行人數數係二念如レ是本尊及悉地事一。當レ知
T2217_.59.0700a02: 亦是自在之心。應
當觀察一。悉地之法悉屬二因| T2217_.59.0700a03: | 縁一。遠離自心本尊之相一則無レ有二自在一也 | 文 |
| T2217_.59.0700a05: | 也。謂外道又立二三寶一故。自在天 | 乃至 | 苦樂等 |
T2217_.59.0700a07: 寶傳授修行之義一。故云二亦常等一。本尊者自在
T2217_.59.0700a08: 天也。若眞言行人等下示二眞言行者能行之
T2217_.59.0700a09: 心一也。猶如二十六心二十一等一。云二若行人等一
T2217_.59.0700a10: 若言起盡無二異論一者歟。是所對治者前文云二
T2217_.59.0700a11: 是彼對治一其文可レ然。今何云レ所＊耶。或云。是
T2217_.59.0700a12: 者今能治。所對治者擧二所治一歟。文點云。是
T2217_.59.0700a13: 所治也。又狸心無二是字一。但云二爲所對治一。如
T2217_.59.0700a14: 何今心與二前天心一別者。或云。前天心總思二
T2217_.59.0700a15: 一切如意一。今自在心別思レ如二自在天一也。私
T2217_.59.0700a16: 云。前天心思隨レ念。此欲レ如二自在天一。或前
T2217_.59.0700a17: 通二諸天一今局二自在一故
T2217_.59.0700a18: 此是世典當如是處用等者。佛菩薩利物以二
T2217_.59.0700a19: 逗機説法一爲レ本。故疏下卷云。差機説法爲二
| T2217_.59.0700a20: | 人天＊惡一 | 文 | 今何爲レ過。今雖レ逗レ機思二自得利一 |
T2217_.59.0700a22: 即知界入縁起等者。十八界十二入十二因
T2217_.59.0700a23: 縁等歟。上諸蘊者五蘊也。意云。聞二五蘊無常
T2217_.59.0700a24: 等一。何尋二廣聞一修行緩怠。問。今廣聞與二前多
T2217_.59.0700a25: 聞一何異＊耶。答。前多聞擬二他用一今廣聞充二自
T2217_.59.0700a26: 用一故異也。三農月者或云五月也。此月麥苅
T2217_.59.0700a27: 苗蒔田殖也。或云。三四五月也。或云。三月下
T2217_.59.0700a28: レ種五月田殖八月苅藏也
T2217_.59.0700a29: 此心性雙依二邊者。此總句。或時下別句也。
T2217_.59.0700b01: 凡依二邊有二二意一。一修二斷常一二信二邪正一。此
T2217_.59.0700b02: 中斷常雖二前後一。一人心品依二二邊一故。云二河
T2217_.59.0700b03: 依等一也。如河水下譬説也。河水漂レ物譬二心
T2217_.59.0700b04: 品一。如レ次配二兩釋一。兩岸譬二斷常一不定係一邊
T2217_.59.0700b05: 比レ兼二邪正一也。河水譬二内心一依兩岸類二外相一
T2217_.59.0700b06: 也。或又水譬二内心一物喩二外事一歟
T2217_.59.0700b07: 是中少欲知足等者。問。前龍心用二此對治一。二
T2217_.59.0700b08: 心何異＊耶。答。彼云二思念廣大資財一。是大欲
T2217_.59.0700b09: 也。於二未得資財珍寶一而願求故。此乃少欲
T2217_.59.0700b10: 所治也。此云二渇無厭足一。即不喜足也。於二已
T2217_.59.0700b11: 得名利眷屬一更多求來集無二厭足一故。故譬
| T2217_.59.0700b12: | 説云。如下已得二乳糜一更渇望餘味上 | 云云 | 此乃 |
T2217_.59.0700b14: 望二未得一。喜足能治二不喜足一少欲能治二大欲一
| T2217_.59.0700b15: | 文 | 但能治並擧兼正互用故。前文無厭足者 |
T2217_.59.0700b17: 云二於所學法等一故。或又前外財物此内財物
T2217_.59.0700b18: 故。但於二對治一同者内外世出世雖レ異彼所治
T2217_.59.0700b19: 故
T2217_.59.0700b20: 縁起法門等者。眞如縁起法界縁起等法門
T2217_.59.0700b21: 甚深微細難二了知一。故論云。無明熏習所起識
| T2217_.59.0700b22: | 者非二凡夫能知一 | 等文 | 故知今縁起者善不善 |
T2217_.59.0700b24: 如龜藏六者。抄云。謂此心守
護身心六根等一T2217_.59.0700b25: 如下龜藏
護四足頭尾六事一不令二他損一。故涅T2217_.59.0700b26: 槃經云。龜有二頭尾四足一名爲二六處一。若侵惱
T2217_.59.0700b27: 則藏
入殼中一。衆生六根馳流外境一。塵財來| T2217_.59.0700b28: | 侵。自守二根門一如二龜藏六＊也 | 文 | 宗鏡録云。如下 |
| T2217_.59.0700b29: | 龜藏レ六善護其命上 | 文 |
T2217_.59.0700c02: レ慳。耽
著財法一不レ能二惠捨一祕吝爲レ性。能障二T2217_.59.0700c03: 不慳一鄙畜爲レ業。謂慳吝者心多鄙澁畜
積T2217_.59.0700c04: 財法一不レ能レ捨。故此即貪愛一分爲レ體。離
| T2217_.59.0700c05: | レ貪無二別慳相用一故 | 文 | 財法者今疏財物善法 |
T2217_.59.0700c07: 何不レ立レ忿乎。答。彼約レ無二別體一故。此依二假
T2217_.59.0700c08: 實異一故。影略互顯耳
| T2217_.59.0700c09: | 猫狸伺捕等者。廣韻云。猫 | 獸。捕鼠。爾雅曰。虎竊 毛謂之虥猫云云 |
| T2217_.59.0700c10: | 又云。狸 | 野猫 云云 | 玉篇云。猫 | 眉驕切。夏田也。 食鼠也。或作猫。 | 狸 | 音離。 似猫 |
T2217_.59.0700c12: 到可二行度一之内上也。或至字屬二下文一矣。又度
T2217_.59.0700c13: 者度量義。入聲讀レ之。望
至度量之内一也T2217_.59.0700c14: 經謂得少分以爲喜足者。問。前少欲知足爲二
T2217_.59.0700c15: 能治徳一。今何爲レ失耶。答。彼於二可レ厭世法一
T2217_.59.0700c16: 生二喜足一故爲レ徳。此可レ欣善法起二喜足一故爲
T2217_.59.0700c17: レ＊失。准樂斷樂修立二喜足一。今喜足還似レ可
T2217_.59.0700c18: レ云二不喜足一矣
T2217_.59.0700c19: 經迦樓羅心者。法花義疏一云。迦樓羅者此
T2217_.59.0700c20: 云二金翅鳥一。以三其翅頭有二金色一故。故以爲レ名
T2217_.59.0700c21: ○經云。兩翅相去三百三十六萬里閻浮提
| T2217_.59.0700c22: | 止容二其一足一 | 文 |
T2217_.59.0700c24: 意以二他行一類二朋黨羽翼一也。問。三種練磨是
T2217_.59.0700c25: 菩薩之用心。故唯識論云。引二他已證大菩提一
| T2217_.59.0700c26: | 者練二磨自心一勇猛不レ退 | 文 | 何。答。望二眞言勇 |
T2217_.59.0700c28: 故。問。若爾何下師子心爲レ異乎。答。彼譬二勝
T2217_.59.0700c29: 他心一故慢心攝歟。今顯二菩提心一故。故下釋
T2217_.59.0701a01: 云。當レ發二釋迦師子心一也
T2217_.59.0701a02: 當念勇健菩提心等者。對治文也。疏第一云。
T2217_.59.0701a03: 今此宗明レ義。言二師子一者即是勇健菩提心。
T2217_.59.0701a04: 從二初發意一以來得二大精進一無レ有二怯弱一。猶如下
| T2217_.59.0701a05: | 師子隨レ所二執縛一必獲無遺 | 文 |
T2217_.59.0701a07: 眷屬及他人辨之事一憘
好離間一。當レ知鼠心T2217_.59.0701a08: 使レ然也。○若對治者行人或見二眷屬不和一
T2217_.59.0701a09: 宜二勸令
和。見三他成辨種種善事一遞相讃| T2217_.59.0701a10: | 成。是所對治。下准二此釋一 | 文 |
T2217_.59.0701a12: 也。泥心又同之
T2217_.59.0701a13: 多是聲聞宿習者。問。從レ他聞レ法轉爲二衆生一。
T2217_.59.0701a14: 是菩薩利他行相。何云二二乘自利之宿習一
T2217_.59.0701a15: ＊耶。答。是聲聞轉教付財義非正悟解一歟。故
T2217_.59.0701a16: 抄下釋云。謂須菩提於二般若會中一猶能承二佛
| T2217_.59.0701a17: | 威神一説二人法倶空一 | 文 | 又疏云。雖下須菩提等猶 |
説人法倶空上○心生二驚疑一| T2217_.59.0701a19: | 不レ知二所趣一 | 文 | 或又大乘聲聞歟。法花云。我 |
| T2217_.59.0701a20: | 等今者眞是聲聞。以二佛道聲一令二一切聞一 | 文 | 從 |
T2217_.59.0701a22: 處處聞知即令一切聞之義也。小乘聲聞是
T2217_.59.0701a23: 依聲得道義故。大乘聲聞猶未レ得二内證自然
T2217_.59.0701a24: 之惠一故遮レ之。故鈔云。聲聞宿習者以レ不
| T2217_.59.0701a25: | レ修二自然佛惠一故 | 文 | 又義。念二名利一莊嚴文句一 |
T2217_.59.0701a27: 宿習也。未二必二乘中聲聞一也
T2217_.59.0701a28: 當念我當得内證等者。抄云。此則對
治一類| T2217_.59.0701a29: | 唯政二言説一不レ修二理觀一之者上也 | 文 | 問。疏下釋 |
| T2217_.59.0701b02: | 種紛動行二菩薩道一。此説非也 | 文 | 相違如何。 |
T2217_.59.0701b04: 不起滅定者。除蓋障三昧云二滅定一。除
滅五蓋T2217_.59.0701b05: 障一故非二滅盡空一也。彼滅二心心所一故。又非二
T2217_.59.0701b06: 五通所依定一故。倶舍云。五通必依二止觀均
| T2217_.59.0701b07: | 地一 | 文 | 今依二除蓋障定一起二神通一成二出世利益一 |
T2217_.59.0701b09: 三昧一故發二五神通一能知二一切衆生心行一而
| T2217_.59.0701b10: | 作二佛事一 | 取意 |
T2217_.59.0701b12: 畏。此有二二種一。一佛四無畏。二菩薩四無畏。
| T2217_.59.0701b13: | 今取二菩薩一○言二辯才一者七辨才也 | 文 | 今本云二 |
T2217_.59.0701b15: 云二語言陀羅尼一。法義詞樂四無礙宜能所契
T2217_.59.0701b16: 當矣。例如二舞心能所治倶神通一也。又早證無
T2217_.59.0701b17: 量語言陀羅尼亦法明道所レ得與二五通一同。
T2217_.59.0701b18: 故疏第一云。得二此三昧一故發二五神通一。以二神
| T2217_.59.0701b19: | 通一故獲二一切衆生語言陀羅尼一 | 等文 |
護身| T2217_.59.0701b21: | 心一 | 云云 | 二心何別耶。答。守護義雖レ同所護法 |
T2217_.59.0701b23: 此相望論二是非一故云二此心實餘心不實一。此
T2217_.59.0701b24: 但守レ自不レ非レ他故云二自護身法一。或前約二現
T2217_.59.0701b25: 世一此通二現未一故
T2217_.59.0701b26: 云何師子心者。光顯抄云。師子者梵名二迦羅一。
T2217_.59.0701b27: 此云二無畏一。或云二師子一。無畏義可レ知。師子者
T2217_.59.0701b28: 此非二敵對翻一。此獸王形似二梵文師字一故。子
| T2217_.59.0701b29: | 者指レ體語也 | 文 | 當發釋迦師子心者經具縁品 |
| T2217_.59.0701c02: | 迦師子救世 | 文 |
| T2217_.59.0701c03: | 云何鵂鶹心者。唯識疏一 | 末 | 云。嗢露迦此云二 |
| T2217_.59.0701c05: | 文 | 釋論四云。若迦羅鳩奢那唯見二清淨光明 |
| T2217_.59.0701c06: | 之色一 | 文 | 釋論梵名二番眼赤鳥一是梟也。於二闇 |
T2217_.59.0701c08: 利義也。昏憒者昏昧憒鬧之義歟
T2217_.59.0701c09: 或時伺求其便者。對二善心惠養一云レ或。惡心
T2217_.59.0701c10: 伺
求其便一也。若不レ爾何云二倶生等一矣。下云。T2217_.59.0701c11: 饒益及陷誤如レ次可レ同二今二心一歟。文點云。
T2217_.59.0701c12: 雖下善友欲レ爲二饒益一及二陷誤一者上。又云。雖下善
T2217_.59.0701c13: 友欲
爲二饒益一及二陷誤一之者。一概猜阻而懷二| T2217_.59.0701c14: | 疑懼一 | 云云 | 前二點陷誤義不レ順二善友一。又雖字 |
T2217_.59.0701c16: 後點上下綴文宜歟
T2217_.59.0701c17: 云何羅刹心者。抄云。梵語羅刹此云二破壞一。謂
| T2217_.59.0701c18: | 此心好破壞一切功徳一故名爲二羅刹心一 | 文 | 對 |
T2217_.59.0701c20: 律是波逸提攝也。大乘戒又波羅夷攝也。設
T2217_.59.0701c21: 雖レ觀二造塔功徳一不レ念二損虫等短一依二大乘戒一
T2217_.59.0701c22: 還犯二重罪一。依レ之疏四釋二擇地一云。微細小虫
T2217_.59.0701c23: 皆擇去也。若多不レ可レ除。即是有二妨難一處。不
| T2217_.59.0701c24: | レ可レ辨之 | 云云 | 又十七釋二十善戒一云。此中不 |
| T2217_.59.0701c26: | 心一 | 等文 | 何違二此等説一云二不念彼短一耶。私案 |
愍彼等一以二造塔功徳一令三T2217_.59.0701c28: 彼離二生死一。斷二彼命一非二重犯一歟。故古迹云。如
T2217_.59.0701c29: レ是於レ彼或以二善心或無記心一知二此事一已。
T2217_.59.0702a01: 爲一當來一故深生慚愧一以二憐愍心一而斷二彼命一。
T2217_.59.0702a02: 由二此因縁一於二菩薩戒一無レ所二違犯一生二多功
| T2217_.59.0702a03: | 徳一 | 文 | 又瑜伽論云。若有二勝利一性罪現行 | 文 |
| T2217_.59.0702a04: | 又古迹云。攝大乘論以言十惡見レ利行故 | 文 |
T2217_.59.0702a06: 重戒一。如二前不殺等一不レ在二其數一。乃是偸蘭也。
T2217_.59.0702a07: ○若菩薩以三正順二後十戒一故假使行二前十事
| T2217_.59.0702a08: | 中一而不レ爲レ犯 | 文 | 此中前十事者不殺等十善 |
T2217_.59.0702a10: 造塔等是崇
重三寶一故不捨三寶等攝歟。T2217_.59.0702a11: 若爾既云二前十事中而不爲犯一＊故云二不念
T2217_.59.0702a12: 彼短一歟。又擇地是除
去弟子煩惱等一之義故T2217_.59.0702a13: 去レ彼歟。或又有二開遮二意一故歟。故小乘律
T2217_.59.0702a14: 中爲二造塔一有二虫損一等地棄捨而點二餘處一歟｣
T2217_.59.0702a15: 是故常懷惡作等者。此通二上來追悔漸懼一總
T2217_.59.0702a16: 結也。動慮不安義通二善惡惡作一故。故譬説令
| T2217_.59.0702a17: | 近者不安 | 文 | 又義。局二下善惡作一歟。懼是慚 |
| T2217_.59.0702a19: | 故抄釋二對治一云。謂對治上來追悔慚懼一 | 文 | ｣ |
| T2217_.59.0702a21: | 悔除。所爲善事生二慶幸心一勿レ生二掉悔一 | 文 | 此 |
T2217_.59.0702a23: 悔是動慮不安義故。故抄云。掉謂掉擧。令三心
| T2217_.59.0702a24: | 於レ境不二寂靜一爲レ性 | 文 | 意惡速悔除善生二慶 |
| T2217_.59.0702a25: | 幸一勿レ生二掉悔一 | 爲言 | 若悔除言不レ通二善追悔一。 |
T2217_.59.0702a27: 中有二刺若不二速拔一爲レ害。斯甚故以爲レ喩也
| T2217_.59.0702a28: | 文 | 追悔懺悔爲二能所治一。雖二追悔一不レ用二懺悔一 |
T2217_.59.0702b01: 五云。悔眠唯通見修所斷一。亦邪見等勢力起
| T2217_.59.0702b02: | 故 | 文 | 准二此文一善惡作亦邪見所起故爲二所離一 |
T2217_.59.0702b04: 如多種子於一切處者。上所レ擧外道天尊三
T2217_.59.0702b05: 乘行等云二多種子一歟。起二彼行一譬二田中下
種T2217_.59.0702b06: 也。喩取二少分一故。若不レ爾者以レ何譬レ田乎
T2217_.59.0702b07: 澄之則淨者。似レ不レ順二經文洗濯一。然澄時垢
T2217_.59.0702b08: 去故云二洗濯一歟。第二釋契レ文矣。發露垢惡
T2217_.59.0702b09: 等者。發露對レ他語二我所犯罪一。懺悔衆僧作二
T2217_.59.0702b10: 羯磨一令レ懺
悔彼罪一。具如二律家判一。但今懺洗T2217_.59.0702b11: 理懺悔也。故云二觀心實相等一也
T2217_.59.0702b12: 猛暴之心等者。今此猛暴之心可レ通二善惡一。
T2217_.59.0702b13: 譬二熾盛火一故。問。猛暴惡實可レ離レ之。勇猛善
T2217_.59.0702b14: 何遮レ彼乎。所以菩提心之中勇健爲二三句之
T2217_.59.0702b15: 源一。波羅蜜之間精進爲二六度之本一。依レ之師子
T2217_.59.0702b16: 心對治云二當發釋迦師子心一。商人心能治云二
T2217_.59.0702b17: 修捷疾智一。若爾何猛暴善爲レ失。又非二前後相
T2217_.59.0702b18: 違一耶。答。猛暴善亦有二敗傷一故爲レ失。慈善水
T2217_.59.0702b19: 滅二惡火一善事令二恒久一故。若過若減皆過故。
T2217_.59.0702b20: 前釋迦師子心等無二敗傷一故無レ違耳
T2217_.59.0702b21: 律云猶如泥團等者。埿濘者。濘乃定反。埿濘
T2217_.59.0702b22: 水流貎也。淖弱者。淖女教反。埿淖濁
T2217_.59.0702b23: 若覺有此方便者。此下明二能治一也。或云。捨二
T2217_.59.0702b24: 前泥及橋一之方便也。橋梁又泥具故。離レ泥時
T2217_.59.0702b25: 同捨レ之也。善友者彼方便開發人也。私云。
T2217_.59.0702b26: 此目近詞故指二上橋梁一也。泥心者泥團義所
T2217_.59.0702b27: 越妄心。故云二一向無明一。又云二無知一也。橋梁
T2217_.59.0702b28: 能越淨心。去二無知一方便也。但至橋又捨者
T2217_.59.0702b29: 如二惑品斷已智又隨亡一。或如三遇レ筏達二於彼
T2217_.59.0702c01: 岸一。法已應レ捨也。又所治中擧二橋梁一爲レ顯二所
T2217_.59.0702c02: 治泥濘一歟。問。今泥心前癡心何異＊耶。答。
T2217_.59.0702c03: 彼善惡是非遇便信受。此目前近事不レ能二記
| T2217_.59.0702c04: | 憶一 | 云云 | 其體雖レ同行相別故爲二二心一歟。例如二 |
T2217_.59.0702c06: 乃至習行八齋等者。問。六十心與二善種八心一
T2217_.59.0702c07: 雜起心也。而六十心攝二八心一有二一心竝生
T2217_.59.0702c08: 過一。大小乘性相不レ許者歟。答。今板心取二取
T2217_.59.0702c09: 捨心一非レ取二八齊一也。或又雖レ取二善心一從二多
T2217_.59.0702c10: 分一云レ爾歟。或間雜而生故無レ失。前文承上
T2217_.59.0702c11: 以來者。上所レ擧善法業云レ上。謂今八齊等
T2217_.59.0702c12: 也。猶如三板上載二諸物一也。以廣大心下明二對
T2217_.59.0702c13: 治一也。此心與二前狗心一何別＊耶。釋云。此云二
T2217_.59.0702c14: 捨＊棄餘善一彼云二以爲喜足一故別也
T2217_.59.0702c15: 經謂所執異所思異者。私＊云。案所執異者遍
T2217_.59.0702c16: 計所執。迷レ西而執レ東故云二所執異一也。所思
T2217_.59.0702c17: 異者能迷妄心也。向レ西而欲レ向レ東故云二所
T2217_.59.0702c18: 思異一也。所執能迷同異二本方一故云レ異也。問。
T2217_.59.0702c19: 既云二所思一。何云二能迷一乎。答。所字有二被處二
T2217_.59.0702c20: 訓一。今用二處訓一爲二能思一歟。猶如二是所對治一。或
T2217_.59.0702c21: 又所執所思倶名二遍計一歟。或所思者所遍計
T2217_.59.0702c22: 境歟。蛇異レ繩故云二所執異一。繩異レ蛇故云二所
T2217_.59.0702c23: 思異一也
T2217_.59.0702c24: 經謂順修無生分法者。中川點本云。無一生
| T2217_.59.0702c25: | 之分一法順修 | 云云 | 釋中漸入無因無果中者撥 |
T2217_.59.0702c27: 也。唯識五見中邪見攝也。而對治中離斷滅
T2217_.59.0702c28: 空者四執中第三有因無果出二斷見之流一。五
T2217_.59.0702c29: 見中邊見。六十二見中七斷滅論斷見也。似二
T2217_.59.0703a01: 能所治相違一。然影略互而顯二今心同二彼兩
T2217_.59.0703a02: 計一歟。三論玄云。總論二西域一九十六術。別序二
T2217_.59.0703a03: 宗要則四執。盛行。一計二邪因邪果一。二執二無
T2217_.59.0703a04: 因有果一。三立二有因無果一。四辨二無因無果一。○
T2217_.59.0703a05: 問云。何名爲二有因無果一。答。斷見之流唯有二
T2217_.59.0703a06: 現在一無二後世一。○云何名爲二無因無果一。答既
| T2217_.59.0703a07: | 撥無後世受果亦無二現在之因一 | 文 | 問。今心 |
T2217_.59.0703a09: 答。此無二生分一之義同二斷滅一。彼取縛之義故
| T2217_.59.0703a10: | 無失。是所治甘露等者或本所謂 | 云云 | 此本宜 |
T2217_.59.0703a12: 墮於斷見等者。經云二我縛一。身邊二見是別。何
T2217_.59.0703a13: 云二斷見我縛一耶。我言有二通別義一歟。或又經
T2217_.59.0703a14: 但雖レ擧レ我釋兼示二斷見一歟
T2217_.59.0703a15: 而修定心及觀察法義者。問。止觀雙修是佛
T2217_.59.0703a16: 道修行至要也。何爲二所遣心一。故起信論中唯
T2217_.59.0703a17: 修二於止一付レ過專勸二止觀倶行一乎。答。對治
T2217_.59.0703a18: 中云二思惟修靜亂無間一。思惟觀。修習定。此
T2217_.59.0703a19: 止觀靜亂不レ離故云二無間一。故釋論云。修
習T2217_.59.0703a20: 三昧一達二寂靜憶一。修
習智惠一照二散動境一。在二T2217_.59.0703a21: 寂靜中一常不レ捨レ動。在二散亂中一常不レ捨レ寂。
| T2217_.59.0703a22: | 不二相捨離一倶行倶轉 | 文 | 以二能治一案二所治一偏 |
T2217_.59.0703a24: 義是定故但修レ止歟。觀察者釋論記云。由三
| T2217_.59.0703a25: | 定亦具二觀察用一故復云二觀義一 | 文 | 又義。既置二 |
T2217_.59.0703a27: 云二二足止住一。何云二唯止一。經中輪闕者譬二一
T2217_.59.0703a28: 足人同分一。故應知但端坐住立不レ通二四儀六
T2217_.59.0703a29: 縁一故爲レ失。云二二足止住一歟。又能治文云二於
T2217_.59.0703b01: 一切時處一。此意矣。故起信論云。於二一切時一
T2217_.59.0703b02: 於二一切處一所有修善隨二已堪能一不捨。修學
T2217_.59.0703b03: 心無二懈怠一○若住若行若臥若起皆應二止觀
| T2217_.59.0703b04: | 倶行一 | 文 | 筆削記云。此約二四儀六縁之中一皆須 |
| T2217_.59.0703b05: | 止觀。雙修定惠倶運一 | 文 |
T2217_.59.0703b07: 久雨三日雨也。滯淫滯。又作レ㦅。直例反。
T2217_.59.0703b08: 沈滯久滯也。淫以針反。潤淫。又餘針反。
T2217_.59.0703b09: 滯淫者久雨也。蟄又作レ墊。都念反。藏蟄
T2217_.59.0703b10: 意。顯可知矣。蔚翳者。蔚於謂反。茂蔚盛
T2217_.59.0703b11: ＊蔚。翳於計反。隱翳障＊翳。意時俗憂喜苦
| T2217_.59.0703b12: | 樂思慮之心茂盛互以隱障滋多 | 爲言 |
T2217_.59.0703b14: 喜樂受一歟。今不レ擧二苦受一擧二樂受一顯二苦受一
T2217_.59.0703b15: 歟。或又攝レ憂歟。開レ彼故。三受五受開合不
T2217_.59.0703b16: 同故。唯識論第五云。或總分レ五。謂苦樂憂喜
T2217_.59.0703b17: 捨。三中苦樂各分レ二者逼
悦身心一相各異T2217_.59.0703b18: 故。由二無分別有分別一故。＊最重輕微有二差別一
T2217_.59.0703b19: 故。不苦不樂不レ分レ二者非レ逼非レ悦相無レ異
| T2217_.59.0703b20: | 故。無分別故。平等轉故 | 文 | 或又善十一中行 |
信耳T2217_.59.0703b22: 常修治耕墾者。墾𢫈佷反。訓堀也。芸除苅
T2217_.59.0703b23: 拂也。迴二此功力一修
事其心一者。私案有二二意一。| T2217_.59.0703b24: | 一云迴下修事其身一之功力上修事其心一 | 爲言 | 其 |
養福田一欲レ成二勝T2217_.59.0703b26: 果一之心也。一云迴二嚴身功力修事一。而其迴心
| T2217_.59.0703b27: | 以二供養具一施二福田一成レ果 | 爲言 |
T2217_.59.0703b29:
字門實義。故疏七釋二字實義一云。一切T2217_.59.0703c01: 法無レ不下從二衆縁一生一。從レ縁生者悉皆有レ始有
T2217_.59.0703c02: レ本。今觀二此能生之縁一亦復從二衆因縁一生展
T2217_.59.0703c03: 轉從レ縁。誰爲二其本一。如レ是觀察時則知二本不
| T2217_.59.0703c04: | 生際一 | 文 | 何。答。未レ見二縁生一。無義觀三展轉生 |
T2217_.59.0703c06: 當一向安心等者。抄云。當下念三一向安二心於
T2217_.59.0703c07: 四諦之理一務令中貫穿窮徹上。所謂生滅無生無
T2217_.59.0703c08: 量無作。從レ淺之レ深以盡二因果一。離レ此之上更
T2217_.59.0703c09: 生二推求一則但増二心數一。徒令二發狂一終無二其理一。
| T2217_.59.0703c10: | 故云二當一向安心等一 | 文 | 私云。生滅等者今諦 |
| T2217_.59.0703c11: | 理示レ通二四教四諦一也。謂生滅四諦藏教 | 乃至 |
T2217_.59.0703c13: 釋一歟
T2217_.59.0703c14: 無明住地三毒之根者。抄云。謂三毒從二無明
T2217_.59.0703c15: 住地一生。増長名二三毒根一。若無明住地壞時彼
T2217_.59.0703c16: 亦隨壞。○唯識疏云。煩惱有二二種一。謂住地煩
T2217_.59.0703c17: 惱及起煩惱。住地有レ四。謂見一處乃至有愛。
| T2217_.59.0703c18: | 起煩惱者。勝鬘説二無明住地一名二起煩惱一 | 取意 |
T2217_.59.0703c20: 障四住煩惱障故。意所知無明住地生二煩惱
| T2217_.59.0703c21: | 三毒一之根本也 | 爲言 | 私云。不レ爾由二無明一生二五 |
T2217_.59.0703c23: 本通二三妄一故。況淨影釋以二勝鬘起煩惱一未必
T2217_.59.0703c24: レ爲二無明住地一。具如二釋論愚抄辨一。恐不レ合二疏
T2217_.59.0703c25: 家釋義一。亦疏第三云。爲二一生補處菩薩一擇
| T2217_.59.0703c26: | 去心中無明父母極細之垢一亦名二治地一 | 文 | 准二 |
T2217_.59.0703c28: 明三毒之根一歟。勝鬘經云。無明住地其力最
| T2217_.59.0703c29: | 大。佛菩提智之所二能斷一 | 文 | 又當卷下釋云。由 |
| T2217_.59.0704a01: | 有二無明一生二五根本煩惱心一 | 文 | 准二此文一似三五 |
T2217_.59.0704a03: 又義。無明是三毒五根本中隨一癡也。雖二其
T2217_.59.0704a04: 中一諸煩惱生必由レ癡故云レ爾。非三五根本之
T2217_.59.0704a05: 外有二別體一也。故法相宗釋云。諸煩惱生必由
| T2217_.59.0704a06: | レ癡故 | 文 | 之是助語之詞也。若存二無明別體一者 |
| T2217_.59.0704a08: | 又疏三云。無明三毒名爲二愚癡一 | 文 | 此又三毒 |
T2217_.59.0704a10: 無明一故云レ爾歟。問。若爾下文云二我倒所生
| T2217_.59.0704a11: | 三毒根本一 | 文 | 何必由レ癡＊耶。答。彼取二見所斷 |
T2217_.59.0704a13: 通二見修一。無二簡別一故。況我倒五見攝非二本惑一。
T2217_.59.0704a14: 何云二能生根本一。應レ知爲レ取二三毒見惑邊一耳。
T2217_.59.0704a15: 妄想不生者指二上無明住地一云二妄想一也。故
| T2217_.59.0704a16: | 菩提心論云迷途之法。從二妄想一生 | 文 | 花嚴經 |
| T2217_.59.0704a17: | 云。若離二妄想一一切智等即得二現前一 | 云云 | 釋 |
T2217_.59.0704a19: 常以高擧爲性等者。唯識論六云。＊云何爲
T2217_.59.0704a20: レ慢。恃レ己於レ他高擧爲レ性。能障二不慢一生レ苦爲
T2217_.59.0704a21: レ業。謂若有二慢於徳有徳一心不二謙下一。由レ此
| T2217_.59.0704a22: | 生死輪轉無レ窮受二諸苦一故 | 文 | 論疏云。於二勝 |
| T2217_.59.0704a23: | 徳法及有徳者一。心不二謙下一故 | 文 | 疏不能下意 |
| T2217_.59.0704a25: | 疏不可屈撓 | 以教切 | 者。撓字切韻注云レ曲レ木 |
| T2217_.59.0704a26: | 也。即是不レ可三拗屈令二其曲直一也 | 文 | 撓肉教 |
T2217_.59.0704a28: 歟。以忍辱下明二對治一也
T2217_.59.0704a29: 前心務高此心務廣者。前彌慮心於二師僧等
T2217_.59.0704b01: 勝人一生二高擧一故七慢中慢過慢也。倶舍論十
| T2217_.59.0704b02: | 九云。於レ勝謂レ勝名二慢過慢一 | 文 | 今海等心於二 |
| T2217_.59.0704b04: | 未證得勝功徳中一謂二已證得一名二増上慢一 | 文 |
| T2217_.59.0704b06: | レ起二大慢之心一也 | 文 |
T2217_.59.0704b08: 如是同性者。此一句示二能同之心一也。此心亦
T2217_.59.0704b09: 爾下釋二此句一也。已下釋二上二句一也。文點云。
| T2217_.59.0704b10: | 謂諸有下修習行業一彼生心。如レ是同性 | 云云 |
T2217_.59.0704b12: 心能似一也
T2217_.59.0704b13: 由黒白業受善惡報者。此倶舍論等中明二四
T2217_.59.0704b14: 業一中白白業黒黒業二種也。如レ次異熟。又白
T2217_.59.0704b15: 黒故云二受善惡報一。故頌疏十六云。欲界諸不
T2217_.59.0704b16: 善業一向名レ黒。染污性故。異熟亦黒。不可意
T2217_.59.0704b17: 故。色界善業一向名レ白。不レ雜レ惡故。異熟亦
| T2217_.59.0704b18: | 白。是可意故 | 文 | 問。若約二四業次第一可レ云二黒 |
T2217_.59.0704b20: 故。爲レ顯二是善惡二種業一云二白黒一也。四業中
T2217_.59.0704b21: 無二隨一白黒一故。故光記云。以二欲界中惡勝
| T2217_.59.0704b22: | 善故惡名二黒黒一不レ名二白黒一。善名二白白一 | 文 | 故 |
T2217_.59.0704b24: 種雜故等者第三黒白業也。故頌疏云。欲界
T2217_.59.0704b25: 善業名二黒白一。惡所レ雜故。異熟亦黒白。非愛
T2217_.59.0704b26: 果雜故。善性是白非二是黒一。黒來陵雜立二黒白
| T2217_.59.0704b27: | 名一。約二前後間雜一不レ據二自性一也 | 文 | 問。異熟云二 |
T2217_.59.0704b29: 果雜故云二無量身一歟。或又大師釋云。人及修
| T2217_.59.0704c01: | 羅非二是純惡一。雜業所感 | 文 | 通二二趣一故云二無量 |
T2217_.59.0704c03: 無量一。乎。答。彼雖二三趣一皆惡果故。此雖二二
T2217_.59.0704c04: 趣一有二善惡果一故。又修羅通二天鬼畜三趣一故
T2217_.59.0704c05: 言レ實有二四趣一故云二無量一歟
T2217_.59.0704c06: 除去不善純修白法者。或云。前白黒業中除
T2217_.59.0704c07: 去黒業一純修二白業一故云一純白一。前與レ黒倶故
T2217_.59.0704c08: 非レ純耳。應知由所作種種雜故等者釋
成上T2217_.59.0704c09: 白黒業等一也。就此善中等者。此善有二命終生
T2217_.59.0704c10: 天後得涅槃之功一故云二更去麁鑛乃至得成
T2217_.59.0704c11: 醍醐妙果一也。私云。六十心皆所治妄心故黒
T2217_.59.0704c12: 白倶所治妄心。何其中捨レ黒取レ白。況復今白
T2217_.59.0704c13: 黒業所似之譬也。全非二能同之心一。何云レ取二
T2217_.59.0704c14: 彼中一乎。故知今能治白法者無漏業歟。所以
T2217_.59.0704c15: 未得出世以來六十心與二善種一雜起故四業
T2217_.59.0704c16: 中有漏三種業爲二所治一無漏業爲二能治一也。故
T2217_.59.0704c17: 倶舍論云。佛依二業果性類不同所治能二治殊一
| T2217_.59.0704c18: | 説二黒黒等四一 | 文 | 又云。能盡彼無漏者彼是所 |
| T2217_.59.0704c20: | 三業一名二非黒非白一 | 文 | 問。若爾所除既通二善 |
T2217_.59.0704c22: 但云二純白一＊耶。答。若望二無漏一有漏善猶屬
T2217_.59.0704c23: レ惡故。故釋論中五趣四生業皆名二惡業一也。
T2217_.59.0704c24: 上行者能同心亦兼二善惡一者可二漏無漏一。若
T2217_.59.0704c25: 不レ爾者行者以二所修行一迴
向惡趣一乎。或又T2217_.59.0704c26: 除去不善者以二無漏一除二有漏不善一。就レ此善
T2217_.59.0704c27: 中下以二無漏一去二有漏善一也。又依二前義一去二
T2217_.59.0704c28: 因劣無漏一得二果無漏一義也。又非黒非白者
T2217_.59.0704c29: 彼論釋二此事一云。此非白言是密意説。謂佛
T2217_.59.0705a01: 於二彼大空經中一告二阿難陀一。諸無學法純善
| T2217_.59.0705a02: | 純白一向無レ罪 | 文 | 仍無レ失 |
T2217_.59.0705a04: 世心。梵本缺レ文。又經異本釋相終有二此四
T2217_.59.0705a05: 字一。私案經疏倶以二無本一爲レ善。所以者何。既
T2217_.59.0705a06: 云二梵本缺文一。又云二少一猨猴心一不レ云二世心一。
T2217_.59.0705a07: 又經中列名中既不レ標。釋相中何致二此問一
T2217_.59.0705a08: 乎。問。歌詠心泥心雖二列名擧レ之又釋相中
T2217_.59.0705a09: 致
問疏中釋二梵本缺文一。今又可レ爾＊耶。答。彼T2217_.59.0705a10: 二心釋義是異二今釋一。故二心釋云。第三十
T2217_.59.0705a11: 二歌詠心梵本缺レ文不レ釋。阿闍梨言。此喩二
| T2217_.59.0705a12: | 傳法音一也 | 文 | 泥心釋同レ之。彼二心列名幷有 |
T2217_.59.0705a14: 文不釋一。顯下闕二釋文一之義上。又云二阿闍梨言此
T2217_.59.0705a15: 喩傳法音也一出二行相一而未レ云レ少二歌詠心一。
T2217_.59.0705a16: 然今但云二第六十心一不レ標レ名。又無二不釋言一。
T2217_.59.0705a17: 應レ知梵本闕二名及釋一也。又經若有二列名及
T2217_.59.0705a18: 問一何云二少猨猴心一。直可レ釋二行相一也。又設雖
T2217_.59.0705a19: レ有レ問准二前二心一應云二第六十世心一。若第六
T2217_.59.0705a20: 十心外有二云何世心句一似二重言無用一。就レ中
T2217_.59.0705a21: 諸本經皆列名無レ擧二此名一。何輒致レ問矣。故
T2217_.59.0705a22: 知云何世心本誤歟。其性躁動者或本躁字
T2217_.59.0705a23: 也。廣韻云躁動也
T2217_.59.0705a24: 猶如猨猴放一捉一者。猨猴者彌猴也。捉廣
| T2217_.59.0705a25: | 韻云。捉 | 側角切 捉搦 | 又云。蝯 | 蝯猴 | 猿 | 俗 | 猴 | 獼猴。猱 也云云 |
| T2217_.59.0705a26: | 又云。猱 | 爾雅曰。猱猿 善援也 云云 |
T2217_.59.0705a28: 情偏多一。此行人散亂偏多故。云二今就偏盛
T2217_.59.0705a29: 而言一即此意矣。多貪多嗔等偏多又可レ同レ之
T2217_.59.0705b01: 耳。發動先習者謂天心修羅心龍心女心自
T2217_.59.0705b02: 在心歌詠心農夫心舞心室宅心也。此九心
T2217_.59.0705b03: 中前六從レ法立レ名後三從レ喩得レ稱也。此外
T2217_.59.0705b04: 心復或依レ法立レ名。從二初貪心一至二無諍心一
T2217_.59.0705b05: 十四心幷人心慳心窟心已上十七心也。又
T2217_.59.0705b06: 約レ譬呼レ名。謂商人心又從二河心一至二鼠心一
T2217_.59.0705b07: 七心及撃鼓心又從二師子心一至二板心一十心
T2217_.59.0705b08: 從二顯色心一至二猨猴心一十二心也。已上三十
T2217_.59.0705b09: 也。或兼二法譬一心。謂守護心羅刹心迷心三心
T2217_.59.0705b10: 也。或一時雜起等者。此六十心中或一時倶
T2217_.59.0705b11: 起或前後次第而生也。問。依二發動先習義一六
T2217_.59.0705b12: 道心具生八部心可レ起乎。答。六道中擧二五
T2217_.59.0705b13: 道顯二地獄一。羅刹鬼道攝歟。又地獄攝歟。又
| T2217_.59.0705b14: | 八部中擧二四部一 | 天龍阿修羅 迦樓羅 | 顯レ餘歟 |
T2217_.59.0705b16: 約下與善種一雜起之義上未レ得二唯蘊無我等一。故
T2217_.59.0705b17: 覺察心遠順二初地淨菩提心一故猶如二順解
T2217_.59.0705b18: 脱分一也。若約レ如下歌詠心云二當得内證之惠一
T2217_.59.0705b19: 幷舞心云中當念除蓋障三昧等上。近二淨菩提心一
T2217_.59.0705b20: 故猶如二順決擇分一也
T2217_.59.0705b21: 平治心地時等者。抄云。謂阿闍梨爲二弟子一
T2217_.59.0705b22: 作二漫荼羅擇地一之時。地中一切惡物一一
T2217_.59.0705b23: 擇去要令二平淨一乃至地中毛髮若不二擇去一不
T2217_.59.0705b24: レ名二淨地一○覺察已而揀
去之一乃名二淨地一也| T2217_.59.0705b25: | 文 | 疏第四云。復次阿闍梨既知下弟子心地堪 |
立大悲漫荼羅一。即住二於深定一審T2217_.59.0705b27: 諦分別觀レ之以レ惠甄擇。去下無レ所二堪住一雜穢
T2217_.59.0705b28: 諸垢上。然後令二堅實一爲作二莊嚴一。不レ然則宿業
T2217_.59.0705b29: 餘氣能生二障礙一也○毛髮謂六十心等○灰
T2217_.59.0705c01: 炭謂示二小法一起二二乘心一○若欲レ使レ極
淨道T2217_.59.0705c02: 場一者百六十種上中微垢皆擇使レ無レ餘。乃至
T2217_.59.0705c03: 至二灌頂地中一非二淨土一者悉宜レ簡
去之一。方名二| T2217_.59.0705c04: | 究竟淨一也 | 文 | 又第三卷云。且如二下文云一先 |
治平地一。若論二外事一自如二常釋一。若T2217_.59.0705c06: 爲二我倒凡夫一擇
得一念守齊種子心一治令二T2217_.59.0705c07: 平正一亦名二治地一。乃至爲二一生補處菩薩擇
| T2217_.59.0705c08: | 去心中無明父母極細之垢一亦名二治地一 | 文 |
T2217_.59.0705c10: 未レ及下治二灰炭一度二百六十心一度中無明極細上歟
T2217_.59.0705c11: 三劫段
T2217_.59.0705c12: 經一二三四五再數等者。問。法體未顯。由
T2217_.59.0705c13: レ何再數説來耶。答。或云。由二前六十心文一此
T2217_.59.0705c14: 説來也。問。彼文貪心無貪心等專明二再數義一。
T2217_.59.0705c15: 非三全示二五根本體一。況彼但見惑。今通二見修一。
T2217_.59.0705c16: 義門既異。何依レ彼云レ明二今再數乎答。貪無
T2217_.59.0705c17: 貪名異其體同貪。嗔心慈心等亦爾。以レ末推
T2217_.59.0705c18: レ本。貪嗔癡等義自顯故。疏云二謂貪嗔癡慢
T2217_.59.0705c19: 疑一也。又寛狹雖レ異貪嗔等義同故。或又六
T2217_.59.0705c20: 十心何局二見惑一矣。故乘レ前此文來矣。或又
T2217_.59.0705c21: 六十心中説二再數一故百六十心五重再數依二
T2217_.59.0705c22: 彼文一而來也。私云。大本中具出二名相一。今略
T2217_.59.0705c23: 本故但擧二再數説一也。故知依二大本一而此説
| T2217_.59.0705c24: | 來矣。故疏云。其名相具如二十萬偈中説一 | 文 | 例 |
T2217_.59.0705c26: 再數局二五重一。有二何因一耶。答。暹僧都云。此
T2217_.59.0705c27: 根本煩惱横有二五種一故竪亦有二五再數一歟。
T2217_.59.0705c28: 私云。爲レ對二百六十摩訶衍一歟。或隨レ宜安立。
T2217_.59.0705c29: 何必責二所由一矣
T2217_.59.0706a01: 疏亦是答諸心相等者。私記第十云。自下明二
T2217_.59.0706a02: 百六十心義一也。是即答二前第八問一凡夫異熟
T2217_.59.0706a03: 心義也。又出世間心生乃至四分之一度於
| T2217_.59.0706a04: | 信解者答二第九問一行者之殊異心之義也 | 文 |
T2217_.59.0706a06: 六十心一答二前第八問一云也。此義不然。第八
T2217_.59.0706a07: 問前未レ答。何云二亦是一乎。故知可レ答二第四心
T2217_.59.0706a08: 諸相句一也。前六十心答レ彼今復答故云二亦
T2217_.59.0706a09: 是一也。猶如二六無畏文云一猶是答二前心相句一
T2217_.59.0706a10: 矣。然三處答レ之請二心相句一兼二三意一故。所
T2217_.59.0706a11: 以六十心唯顯二染心義一六無畏偏示二淨心義一。
T2217_.59.0706a12: 今通二染淨心一也。若爾今文廣通二能越所越
T2217_.59.0706a13: 心一。何唯云二衆生異熟心一而配二初一句一耶。疏
T2217_.59.0706a14: 中既唱二一章一不二別屬一。故知諸心相問通二能
T2217_.59.0706a15: 所越文一心殊異唯在二於能越文一故不二指屬一
T2217_.59.0706a16: 也。或云。心殊異通二第八九二句一。若爾殊異又
T2217_.59.0706a17: 遍二全文一歟。若約二染淨心自位一答二心相一。若
T2217_.59.0706a18: 又相望互異故答殊異一也。私云。疏第一云二
T2217_.59.0706a19: 瑜伽行者殊異之心一專可二淨心一。又十八釋云二
| T2217_.59.0706a20: | 殊異一者謂如來三三昧耶之身 | 文 | 心身雖レ異 |
T2217_.59.0706a22: 染心一矣。當レ知心相通二染淨一殊異唯能越心
T2217_.59.0706a23: 也問。若爾六無畏何不レ答二殊異一＊耶。答。彼
T2217_.59.0706a24: 唯淨心故今文對二所度妄心一顯二能度殊異一
T2217_.59.0706a25: 故。又義。於二三劫淨心一有二顯密能所寄齊心一。
T2217_.59.0706a26: 所寄齊淨心答二心相一。故六無畏云答二心相一
T2217_.59.0706a27: 而不レ云レ答二殊異一。今文中第三劫明二能寄齊
T2217_.59.0706a28: 眞言行一故此文答レ瑜伽行者殊異心一也。問。
T2217_.59.0706a29: 其文既別。何不二指屬一＊耶。答。謂理實爲レ顯二
T2217_.59.0706b01: 三劫皆通
密不二指屬歟。問。若爾六無畏亦T2217_.59.0706b02: 可レ爾。何。答。彼經中偏説二如常一故若依二疏意一
T2217_.59.0706b03: 可レ爾也。故釋云。明二三劫六無畏衆多心相一
| T2217_.59.0706b04: | 擬儀外迹一而顯二修證之深淺一 | 云云 | 可レ悉レ之｣ |
T2217_.59.0706b06: 歟。能所生義別故。又譬樹根種子別故。故疏
| T2217_.59.0706b07: | 上文云。無明住地三毒之根 | 文 | 雜問答云。問。 |
| T2217_.59.0706b08: | 此五根本何爲二種子一。答。無明是種 | 文 | 又大師 |
T2217_.59.0706b10: 極細之垢一矣。又義云。五根本中癡強勝故且
T2217_.59.0706b11: 云二能生一也。非レ有二別體一也。故疏下文云。謂
| T2217_.59.0706b12: | 五根本煩惱及百六十隨煩惱 | 文 | 性相釋云。 |
| T2217_.59.0706b13: | 諸煩惱生必由レ癡故 | 文 | 諸惑生必由レ癡癡未三 |
T2217_.59.0706b15: 明一也。又義云。約二體用一且爲能所生一。非二別
T2217_.59.0706b16: 法一歟。例如レ云二因不如故得起而有一矣。此三
T2217_.59.0706b17: 義中初義爲レ劣。若存二別體一者再數及二六重一
T2217_.59.0706b18: 故。或又彼一開レ五。故非二再數一歟。仍經中不
T2217_.59.0706b19: レ説耳。第二義爲レ勝矣
T2217_.59.0706b20: 所以不説五見等者。抄云。所以不説五見等
T2217_.59.0706b21: 者此通妨也。謂有レ妨云。根本煩惱有レ六。何
T2217_.59.0706b22: 以但言下由レ有二無明一故生中五根本煩惱上不レ説
T2217_.59.0706b23: レ生二五見一。豈五見不下從二無明一生上耶。故今通
| T2217_.59.0706b24: | 云二所以不説五見者多在六十心中一也 | 文 | 此 |
T2217_.59.0706b26: 釋一也。未下必謂三見修分別幷爲二末惑一之義上也。
T2217_.59.0706b27: 又智證大師雜抄第七云。又以屬見煩惱多
T2217_.59.0706b28: 在六十心中者。私謂見煩惱多在二五根本中
T2217_.59.0706b29: 之疑使所一也。法界次第即名二此五一爲二五鈍
| T2217_.59.0706c01: | 使一也 | 文 | 私云。此釋未審。愚推云。依二小乘性 |
T2217_.59.0706c03: 疑使所一未二必屬
彼。利鈍別故。引二法界次第一T2217_.59.0706c04: 即此意歟。又違二疏文一故。或又六十心中五根
T2217_.59.0706c05: 本中疑使所存二五見一歟。此又見惑同故攝彼
T2217_.59.0706c06: 歟。但多在六十心者彼見惑爲レ本故云爾。非
T2217_.59.0706c07: レ無二修惑一。故擧二貪嗔等一。今百六十心修惑爲
T2217_.59.0706c08: レ宗。故專擧二五鈍一疑攝二五見一也。般若寺抄一
T2217_.59.0706c09: 云。問。六十心以レ何爲二根本一。答。以二五見一爲二
| T2217_.59.0706c10: | 根本一也。問。其五見者何。貪嗔癡慢疑也 | 文 | 此 |
T2217_.59.0706c12: 五根本見惑邊開也准知百六十心從二五根
T2217_.59.0706c13: 本修惑邊一開歟。應レ知六十百六十同但於二
T2217_.59.0706c14: 五鈍一開而各攝二五利一歟。教相抄第三云。此
T2217_.59.0706c15: 即顯下五見爲二貪等之末惑一尚在中百六十心之
T2217_.59.0706c16: 中上也。非レ爲レ成二五見百六十心所不攝之義一。
| T2217_.59.0706c17: | 言屬見煩惱在二六十心中一 | 云云 | 此意爲下以二五 |
| T2217_.59.0706c19: | 之煩惱多在二六十心末惑之中一也 | 爲言 | 非レ謂二 |
T2217_.59.0706c21: 本煩惱一。故百法論云。根本六者一貪二嗔
| T2217_.59.0706c22: | 三慢四無明五疑六不正見 | 文 | 又今疏第九云。 |
| T2217_.59.0706c23: | 謂貪嗔癡見慢疑六根本煩惱 | 文。論＊不正見疏見 中攝五見也 |
T2217_.59.0706c25: 惱是利鈍水火法。何以二五利一爲二五鈍末惑一
T2217_.59.0706c26: 乎。答。本末隨レ宜故。唯識中百二十八根本煩
T2217_.59.0706c27: 惱薩迦耶見而爲上首者。身見爲諸惑本一。又
T2217_.59.0706c28: 如レ云二諸煩惱生必由癡故一者以二無明爲本。
T2217_.59.0706c29: 今疏又云二由無明故等一。又云二我倒所生等一。准
T2217_.59.0707a01: 知又利鈍雖レ異引生義不定。何不レ爲二末惑
T2217_.59.0707a02: 矣。私記第十云。是明下於二百六十心一不レ攝二五
| T2217_.59.0707a03: | 見一之所以上 | 云云 | 又云。彼六十心之中貪嗔癡 |
T2217_.59.0707a05: 中五根本煩惱是屬二愛類一也。是類別故但此
T2217_.59.0707a06: 經雖レ説二屬愛百六十義一。而理實於二五見煩
| T2217_.59.0707a07: | 惱亦再數可レ有二百六十心一也 | 取意 | 此意屬二見 |
| T2217_.59.0707a08: | 惑煩惱在二六十心一＊也 | 爲言 | 問。五根本中疑 |
T2217_.59.0707a10: 重内一有二三種三妄一。六十心既麁妄攝。何見修
T2217_.59.0707a11: 大別乎。答。疑是倶舍唯識等雖レ判二唯見惑一。
T2217_.59.0707a12: 義章中於レ疑分
別疑事疑理一。通二見修歟。私T2217_.59.0707a13: 記云。疑是始教中判二唯見斷一今圓密兩教中
| T2217_.59.0707a14: | 亦通二修斷一無レ咎 | 云云 | 又然就第一重内者。五 |
T2217_.59.0707a16: 失或人云。六十心廣。通二十煩惱一故。百六十
T2217_.59.0707a17: 心狹局二五鈍故。故陀羅尼義云。問。此百六
T2217_.59.0707a18: 十心十煩惱中何煩惱＊耶。答。五根本煩惱心。
T2217_.59.0707a19: 謂貪嗔癡慢疑也。所謂不レ説二五見一以三屬見
| T2217_.59.0707a20: | 煩惱多在二六十心中一 | 文 | 私案諸義皆未レ詳。但 |
T2217_.59.0707a22: 雜起心何唯局二見惑一不レ通二修惑一。多分應二是
T2217_.59.0707a23: 任運起惑一。未三必依二邪師等一。故但下見道所
T2217_.59.0707a24: 斷擧二六十心一者彼且取二見惑邊一故云二我倒
| T2217_.59.0707a25: | 所生一 | 倶舍云。疑及五見唯分 別起文。今疏依此意歟 | 總言レ之六十心通二 |
| T2217_.59.0707a26: | 見修一故今通妨明二無明所生之義一 | 如抄 釋也 | 或又 |
T2217_.59.0707a28: 局二見惑之因上歟。又疑是唯分別起大小乘所
T2217_.59.0707a29: 制無レ違。何唯云二修惑一。義章釋彼具釋云。疑
T2217_.59.0707b01: 有二二種一。一者疑レ事○二者疑レ理○小乘法中
| T2217_.59.0707b02: | 唯取二疑理一。大乘通取。皆須レ斷故 | 文 | 此釋意事 |
T2217_.59.0707b04: 説一切煩惱無レ不レ迷レ理。於レ中麁者判爲二見
| T2217_.59.0707b05: | 或細爲二修惑一 | 文 | 既於二迷理一許二修斷一。若爾迷 |
| T2217_.59.0707b07: | 彼疏釋云二即縁事理倶是疑一也 | 文 | 當知不 |
| T2217_.59.0707b08: | レ遮二迷事疑亦見斷一耳 | 具如六十 心文辨 | 又般若寺釋 |
T2217_.59.0707b10: 六十百六十皆通二見修一故亦各可レ攝二十煩
T2217_.59.0707b11: 惱一。百六十心又五根本癡攝二五見一歟。故疏第
T2217_.59.0707b12: 十列二六根本次第一異二諸論説一癡次擧レ見。可
| T2217_.59.0707b13: | レ思レ之 | 其文如 上引 | 故義章六云。三毒分別除レ貪 |
| T2217_.59.0707b14: | 除レ嗔除レ疑自餘一切悉是無明 | 文 | 問。案二六 |
T2217_.59.0707b16: 心一故今不レ示者專今不レ可レ擧二五鈍一耶。答。六
T2217_.59.0707b17: 十心中雖レ擧二五鈍一彼再數末惑非レ本。故五
T2217_.59.0707b18: 見無レ名非レ無二其體一謂河心邊見自在心等身
T2217_.59.0707b19: 見歟。故云レ爾歟。或云。屬見煩惱者非三直取二
T2217_.59.0707b20: 五見體一。取二見倶生之惑及前後所引之惑一
T2217_.59.0707b21: 云二屬見煩惱一歟。何者六十心中亦有二五鈍一
T2217_.59.0707b22: 故。謂見倶生但局二五鈍一所引廣通二十煩惱一
T2217_.59.0707b23: 也。意云。以三能屬見倶生及前後起之煩惱多
| T2217_.59.0707b24: | 在二六十心中一所屬五見可レ攝二六十心中一也 | 爲 |
| T2217_.59.0707b25: | 言 | 疏上文云。或一時雜起或次第而生 | 文 | 可 |
| T2217_.59.0707b27: | 疑及五見 唯分別起 | 疑在二百六十心中一故少也。五見在二六 |
T2217_.59.0707b29: 惱中除レ疑外只是鈍使。此之四種自通二利鈍一。
T2217_.59.0707c01: 又渉二見思一。言二不説一者見惑是初果所斷即初
T2217_.59.0707c02: 重中初重是也。今只取二二果已上所斷一故云二
| T2217_.59.0707c03: | 不説一也 | 云云 | 私云。四種通二利鈍一依憑何在。大 |
T2217_.59.0707c05: 故後五是鈍。非二推求一故。前依二成實一○前
T2217_.59.0707c06: 五唯利。後五種中貪嗔慢疑一向是鈍。無明
| T2217_.59.0707c07: | 不定○大乘法中倶有二其相一 | 文 | 依二此釋一今義 |
T2217_.59.0707c09: 審。麁妄中三重初六十心何非二百六十攝一乎｣
T2217_.59.0707c10: 疏初再數爲十等者。教相抄第三云。就二此
T2217_.59.0707c11: 五鈍惑一成二百六十心一時初再數爲レ十者。約二
T2217_.59.0707c12: 所縁境一。貪分二二種謂貪心無貪心。乃至疑分
T2217_.59.0707c13: レ二。謂疑心決心也。故成レ十。此中貪心者
T2217_.59.0707c14: 貪二染法一故。無貪心者不レ好二善處一故。乃至疑
T2217_.59.0707c15: 心者疑二善惡一。決定心者一切行隨二人教命一而
T2217_.59.0707c16: 正惠觀察也。次第二再數成二二十一者。於一貪
T2217_.59.0707c17: 心一亦分レ二。謂縁レ色貪縁レ心貪也。無貪心亦
T2217_.59.0707c18: 分レ二。不レ求二有漏善一不レ求二無漏善一。乃至疑分
T2217_.59.0707c19: レ二。謂縁レ色疑縁レ心疑。決定心亦分レ二。謂信二
T2217_.59.0707c20: 無理苦行一信二無理樂行一等也。故成二二十一。次
T2217_.59.0707c21: 第三再數成二四十一者。付二上所成二十惑一色
T2217_.59.0707c22: 貪分爲レ二。謂縁下爲二我所之境一色上貪縁二他所
T2217_.59.0707c23: 有之色一貪也。縁二我所境一時即起二身見一也。如
T2217_.59.0707c24: レ是等即身見云二貪之末惑一也。心貪分レ二。謂
T2217_.59.0707c25: 愛二自持戒心一爲二眞道一愛二他無色界衆生心一
T2217_.59.0707c26: 爲二涅槃一。如レ此等即戒取見。取云二貪末惑一也。
T2217_.59.0707c27: 乃至信二無理苦行一分レ二。信二無理樂行一亦分
T2217_.59.0707c28: レ二。故成二四十一。如レ是五度數レ之故成二百六十
T2217_.59.0707c29: 心一。又義云。於二五根本煩惱一五返數レ之成二百
| T2217_.59.0708a01: | 六十心一 | 取意。私云。第二義貪貪嗔嗔 乃至疑疑等五返數之歟 | 顯密問答 |
| T2217_.59.0708a02: | 寶生 御房 | 下云。問。大日經幷疏云三五根本煩惱五 |
T2217_.59.0708a04: 百六十乃至八萬一。三毒與五根本一本數已不
T2217_.59.0708a05: 同。如何同云レ成二百六十一乎。答。五根本五度
T2217_.59.0708a06: 數レ之成二百六十一。故貪一煩惱起時有二百六
T2217_.59.0708a07: 十一。乃至疑煩惱起時亦有二百六十一。故三毒一
T2217_.59.0708a08: 一開時云レ有二百六十一也。問。五根本煩惱五
T2217_.59.0708a09: 度數成二百六十一方如何。答。疏云。此五根本
T2217_.59.0708a10: 煩惱初再數爲レ十第二再數成二二十一第三再
T2217_.59.0708a11: 數成二四十一第四再數成二八十一第五再數成二
T2217_.59.0708a12: 百六十心一。故云三一二三四五再數成二百六十
T2217_.59.0708a13: 心一也。○問。五度再數成二百六十一意如何。
T2217_.59.0708a14: 答。一切衆生無明一念心性無始以來根本
T2217_.59.0708a15: 十煩惱隨煩惱乃至八萬塵勞皆悉具足。一
T2217_.59.0708a16: 一根本隨惑縁起一念貪心起時本來具足相
T2217_.59.0708a17: 應種類而有二貪無嗔無嗔等十煩惱一故云二
T2217_.59.0708a18: 初再數爲
十也。第二再數成二二十一者嗔煩惱T2217_.59.0708a19: 起時嗔具二前貪無貪等十一無嗔具二貪無貪等
T2217_.59.0708a20: 十一故云三第二再數成二二十一也。第三再數成二
T2217_.59.0708a21: 四十一者癡煩惱起時癡具二前二十一無癡具二前
T2217_.59.0708a22: 二十一故云三第三再數成二四十一也。第四再數
T2217_.59.0708a23: 成二八十一者慢煩惱起時慢具二前四十一無慢具二
T2217_.59.0708a24: 前四十一故云三第四再數成二八十一也。第五再
T2217_.59.0708a25: 數成二百六十一者疑煩惱起時疑具二前八十一無
T2217_.59.0708a26: 疑具二前八十一故云三第五再數成二百六十一也。
T2217_.59.0708a27: 又疑爲レ始逆數至レ貪亦同成二百六十一也。五
T2217_.59.0708a28: 根本煩惱皆同始終次第無定但五中隨レ起
T2217_.59.0708a29: 爲レ始爲レ終。五度再數成二百六十一亦復如レ是。
T2217_.59.0708b01: 故貪具二百六十一嗔具二百六十一乃至疑具二百
T2217_.59.0708b02: 六十一有二五種百六十一也。此百六十具レ貪時
T2217_.59.0708b03: 此百六十皆成二貪種類一。具嗔時此百六十
T2217_.59.0708b04: 皆成二嗔種類一。如レ是五種百六十種類義門
T2217_.59.0708b05: 各別也。故摽二貪嗔癡云二百六十乃至八萬一。
| T2217_.59.0708b06: | 意可レ知 | 文 | 私云。今云貪嗔癡開成二百六十一 |
| T2217_.59.0708b08: | 十＊心乃至八萬塵勞 | 文 | 此文也。再數古徳二 |
T2217_.59.0708b10: 意五根本各各成二百六十一。初度再數二師雖
T2217_.59.0708b11: レ同後後再數二義有レ殊故也。此中前義雖三
T2217_.59.0708b12: 粗順一疏文一頗違二記文一矣。後義非三啻順二疏
T2217_.59.0708b13: 文一亦冥二記文一矣。故知疏家擧二五根本一是顯三
T2217_.59.0708b14: 再數數五返而成二百六十一宗家但擧二三毒一
T2217_.59.0708b15: 又示三一一皆具二百六十一也。又記文擧二三毒一
T2217_.59.0708b16: 攝レ慢疑歟。義章第六云。二三毒分別除レ貪
T2217_.59.0708b17: 除レ嗔自餘一切悉是無明。故論説言。除レ貪
| T2217_.59.0708b18: | 除レ嗔餘之八使從レ捨生故斯名レ癡也 | 文 | 准又 |
T2217_.59.0708b20: 乎。答。大師陀羅尼義云。問。其百六十心者何
T2217_.59.0708b21: 耶。答。一貪心二無貪心三嗔心四慈心等。具
| T2217_.59.0708b22: | 如二經文一 | 云云 | 私云。等者等取疑心決定心等一 |
T2217_.59.0708b24: 十心是示二再數惑一也。又等者等
取五重再數T2217_.59.0708b25: 名相一。經文者指二大本一歟。故疏云。其名相具
| T2217_.59.0708b26: | 如二十萬偈中説一 | 文 | 問。准二大小乘性相一無貪 |
T2217_.59.0708b28: 惑一。故唯識論釋二十一唯善一。倶舍論判二唯是善
T2217_.59.0708b29: 性一。何。答。其名雖レ同其體全別。此不レ貪二善法一
T2217_.59.0708c01: 彼不レ着レ三有一故。又非レ無二依憑一。大般若經三
| T2217_.59.0708c02: | 百一十六 | 初分趣 智品 | 云。善現復白レ佛言。世尊。若 |
T2217_.59.0708c04: 生二信解一者何性何相何状何貎佛言。善現。
T2217_.59.0708c05: 是菩薩摩訶薩調
伏貪嗔癡性一爲レ性遠離| T2217_.59.0708c06: | 貪嗔癡相一爲レ相 | 状貎 准之 | 復次善現。是菩薩摩 |
伏貪無貪嗔無嗔癡無癡性一爲レ性遠| T2217_.59.0708c08: | 離貪無貪嗔無嗔癡無癡相一爲レ相 | 状貎 准知 | 善現。 |
就如是性相状貎一乃於二如| T2217_.59.0708c10: | 是甚深般若波羅蜜多一能生二信解一 | 文 | 私案。此 |
T2217_.59.0708c12: 正説中但云二貪嗔癡一復次文云二貪無貪等應
T2217_.59.0708c13: レ知再
數貪等一云二貪無貪等一也。故知無貪無T2217_.59.0708c14: 嗔等爲二再數末惑一專出二于此經一矣
T2217_.59.0708c15: 常依二法不得中道等者。顯密問答抄下云。
T2217_.59.0708c16: 二法者貪無貪嗔無嗔乃至疑無疑等也。○
T2217_.59.0708c17: 隨事異名者。隨二六塵境事一起心愛レ色惡レ色
T2217_.59.0708c18: 愛レ聲惡レ聲亦嗔レ色喜レ色嗔レ聲喜レ聲如レ是事
T2217_.59.0708c19: 事有二有無邊執一不レ得二中道一故云二隨事異名
| T2217_.59.0708c20: | 輒分爲二一也 | 文 | 私記第十云。是爲レ表三二障未 |
| T2217_.59.0708c22: | 惱一再數之云耳 | 文 |
T2217_.59.0708c24: 八萬乃至無量一之所由也。合二譬中從此復更
T2217_.59.0708c25: 等文一矣。若更約下出二別義一。謂於二五根本一又
T2217_.59.0708c26: 約二九品等一開二百六十心一乃至成二無量一也。
T2217_.59.0708c27: 故知説法説有二二重一譬中唯有二一種一也。又
T2217_.59.0708c28: 云。此義不レ爾。以衆生下出二再數所由一。中以
| T2217_.59.0708c29: | 衆生 | 乃至 | 輒分爲二者是擧二初返再數之所由一 |
T2217_.59.0709a02: 隨二所作事業一而異二二名一也。依二染淨一污二淨
T2217_.59.0709a03: 心一名二貪心一不レ染二善法一故名二無貪心一。故云二
T2217_.59.0709a04: 常依二法隨事異名一也。餘又爾也。次就此二
| T2217_.59.0709a05: | 中 | 乃至 | 偈中説者於二前貪無貪等一展轉隨レ事 |
| T2217_.59.0709a07: | 也 | 爲言 | 復若更約下約二九品一而明下成二八萬 |
T2217_.59.0709a09: 譬相順。何煩法中分二兩重一乎。若百六十心
T2217_.59.0709a10: 又約二九品一者不レ順二再數經文一。又約二九品一再
T2217_.59.0709a11: 數五反再數其數可レ増二百六十一矣。故知若更
T2217_.59.0709a12: 前百六十心約二九品等一數乃至成二八萬及無
| T2217_.59.0709a13: | 量一也 | 爲言 |
T2217_.59.0709a15: 人皆如二色界一。諸根無缺形色端嚴。身帶二光
T2217_.59.0709a16: 明一騰空自在。飮食喜樂長壽久住。有二如レ是
T2217_.59.0709a17: 類一。地味漸生。其味甘美其香鬱馥。時有二一
T2217_.59.0709a18: 人一禀性耽レ味馥レ香取食。餘人隨學競取食
T2217_.59.0709a19: レ之。爾時方名三初受二段食一。資二段食一故身漸堅
T2217_.59.0709a20: 重光明隱沒黒闇便生。日月衆星從レ慈出現。
T2217_.59.0709a21: 由二漸耽
味地味便隱。從レ斯復有二地皮餅生一。T2217_.59.0709a22: 競耽食レ之。地餅復隱。爾時復有二林藤出現一。
T2217_.59.0709a23: 競耽食故林藤復隱。爾時有下非二耕種一香稻自
T2217_.59.0709a24: 生上。衆共取レ之以充二所食一。此食麁故殘穢在
T2217_.59.0709a25: レ身。爲レ欲二蠲除一便生二二道一。因レ斯遂復有二男
T2217_.59.0709a26: 女二根生一。由二二根殊一故形相亦異。宿習力
T2217_.59.0709a27: 故便相膽視。因レ此遂生二非理作意一。欲貪
T2217_.59.0709a28: 鬼魅惑
亂身心一失レ意猖狂行二非梵行一。人中T2217_.59.0709a29: 欲鬼初生發二此時一。爾時諸人隨取二香稻一無
T2217_.59.0709b01: レ所二貯積一。後時有レ人禀性嬾惰長取二香稻一貯
T2217_.59.0709b02: 擬二所食一。餘人隨學漸多停貯。由レ此於レ稻生二
T2217_.59.0709b03: 我心一多收無レ厭。隨二收處一無二復再生一。遂共
T2217_.59.0709b04: 分レ田慮二遠盡一於二已分田一生二悋護心一。於二他
T2217_.59.0709b05: 分田一有レ懷二侵奪一。劫偸過起始二於此時一。爲
T2217_.59.0709b06: レ欲二遮防一共取
聚評議一僉量衆内一有徳T2217_.59.0709b07: 人一各以二所レ收六分之一一雇令二防護一封爲二田
T2217_.59.0709b08: 主一。因レ斯故立二刹帝利名一。大衆欽承恩流二率
| T2217_.59.0709b09: | 土一。故復名二大三未多王一 | 此云共 許王也 | 自後諸王 |
| T2217_.59.0709b11: | 閑精修中戒行上。因レ斯故得二波羅門名一。 | 此云 淨志 | 後 |
悋財物一不レ能三均給國土人民一。故T2217_.59.0709b13: 貧匱人者多行二賊盜一。王爲二禁止一行二輕重罰一。
T2217_.59.0709b14: 爲二殺害業一始二於此時一。時有二罪人一心怖二刑罰一
T2217_.59.0709b15: 覆
藏其罪一異想發言。虚誑語生此時爲レ首| T2217_.59.0709b16: | 文 | 私云。頌疏中地味地餅如レ次當二今疏地 |
| T2217_.59.0709b17: | 肥地膚一歟。又疏中地肥乃至地膚林藤 | 云云 |
T2217_.59.0709b19: 段文法譬中何耶。答。或云。法説也。如者指事
T2217_.59.0709b20: 義也。煩惱生起義專是法説。故知法譬後重
T2217_.59.0709b21: 出擧二法説現證一也。或云。譬説中有二兩重一其
T2217_.59.0709b22: 一也。又言。顯レ譬有二二重一。如者譬喩義也。合
T2217_.59.0709b23: 説文中爲此喩者等者此意矣。但以レ法譬レ法
| T2217_.59.0709b24: | 其例非レ無。嘉祥釋云。法性如二涅槃一 | 文 | 所以 |
T2217_.59.0709b26: 也。又義云。准二法花三周説一。法譬因縁次第
T2217_.59.0709b27: 歟。謂雖下上以二法譬一明中再數義上而未レ示二無明
T2217_.59.0709b28: 生起等因縁一故又擧二如劫初人一示二彼生起之
T2217_.59.0709b29: 因縁一。例如三善心生起擧二劫初人等一矣。但所
T2217_.59.0709c01: 以爲二此喩一者。喩者曉義。未二必譬喩之義一
T2217_.59.0709c02: ＊也即曉釋義也。猶如三二教論云二喩曰一耳
T2217_.59.0709c03: 大日經疏指心鈔卷九
T2217_.59.0709c04:
T2217_.59.0709c05:
T2217_.59.0709c06:
T2217_.59.0709c07:
T2217_.59.0709c08: 疏卷第二之三
T2217_.59.0709c09: 若以淨菩提心等者。抄第三云。疏若以淨
T2217_.59.0709c10: 菩提心等者。若言不定之意。此有二二義一。謂
T2217_.59.0709c11: 若以二淨菩提心一爲二出世間心一即是超
越三T2217_.59.0709c12: 劫一瑜祇之行。則出世間心生。出世間心生即
T2217_.59.0709c13: 是淨菩提心。此心出二於一切世間一故。若以二
T2217_.59.0709c14: 佛惠初心一爲二出世間心一即是三阿祇劫成
T2217_.59.0709c15: 佛亦名二出世間心一。今言二三阿僧祇劫一即三種
T2217_.59.0709c16: 妄執。行者若一生越二此三妄執一即一生成佛。
| T2217_.59.0709c17: | 何見レ有二時分一耶。故云二若以等一 | 文 | 教相抄第 |
T2217_.59.0709c19: 有二二義一。謂疏若以淨菩提心等者。若以二初
T2217_.59.0709c20: 地一爲二出世間心一是即地前斷二三妄執一也。若
T2217_.59.0709c21: 依二此義一可言二經所説三瑜祇行皆是地前所
T2217_.59.0709c22: 行一也。疏梵云劫波有二義等下第二義。若以二
T2217_.59.0709c23: 佛果一爲二出世間心一即三妄執至二第十地一盡
| T2217_.59.0709c24: | レ之。疏心付二第二義一釋二經始終一也 | 文 | 抄第二 |
T2217_.59.0709c26: 翳菩提一。即以二地前祕密方便一越二初劫一重麁
T2217_.59.0709c27: 妄一名下離二一切障一出世間心生上。見二心明道一
T2217_.59.0709c28: 時淨菩提心始得二顯現一。如レ是練修至二八地一。
T2217_.59.0709c29: 時越二第二劫一重妄執一名レ離二一切障一。其菩
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