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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: 指彼六十心也。謂上問云心諸相與時願
T2217_.59.0696a07: 佛廣開演故文此意今重請但局六十心問
T2217_.59.0696a08: 也。所以答説文云諦聽心相之故問下釋三
T2217_.59.0696a09: 劫文云。亦是答諸心相及心殊異也文此
T2217_.59.0696a10: 文答心相何不通彼文乎。答。此既兼殊
T2217_.59.0696a11: 異。故非酬今問也。若云答心相故此問
T2217_.59.0696a12: 被彼可及六無畏文。彼又兼殊異故非鐘
T2217_.59.0696a13: 谷響也。私云。既云説彼心未云心相。此重
T2217_.59.0696a14: 請兼殊異何失。況三劫文無別請問。最可
T2217_.59.0696a15: 酬此問也。若九句中問故無重問者心相
T2217_.59.0696a16: 何重請及兩度矣。又三劫文心相酬此問
T2217_.59.0696a17: 者殊異何無今問乎。但諦聽心相者。問雖
T2217_.59.0696a18: 廣約六十心先答心相也。問。若爾六無畏
T2217_.59.0696a19: 又可酬此問。何又問乎。答。三劫答二句故。
T2217_.59.0696a20: 恐六無畏濫二句故。更問隨一也。或又
T2217_.59.0696a21: 復但問心相顯今問通二句也。故下問
T2217_.59.0696a22: 云演説心相。今云説彼心。可悉之。又義。
T2217_.59.0696a23: 三劫文心相邊近答前重問殊異邊遠答九
T2217_.59.0696a24: 句中也。兼二意故無重請也。又准十縁生
T2217_.59.0696a25: 句無重問而直答修行句。三劫文無重問
T2217_.59.0696a26: 答九句中無失
T2217_.59.0696a27: 初列六十心名次釋其相者。上唱經文中。
T2217_.59.0696a28: 謂貪心至受生心。是列名也。云何貪心下釋
T2217_.59.0696a29: 相也。問。今此二句爲釋云何已下經文先
T2217_.59.0696b01: 在文前明列名釋相義也。猶如云次明順
T2217_.59.0696b02: 理之心。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。況前文中名闕一釋
T2217_.59.0696b04: 闕三。於後文依阿闍梨所傳加名釋故
T2217_.59.0696b05: 非云六十心名等耶。答。凡答前問中有列
T2217_.59.0696b06: 名釋相。若此文唯釋云何已下者有不釋
T2217_.59.0696b07: 受生心已上文之過。又問句可屬釋相何
T2217_.59.0696b08: 云列名。例如釋論唱章判説門耳。又雖闕
T2217_.59.0696b09: 一三依阿闍梨意故云六十心也。又約滿
T2217_.59.0696b10: 數歟
T2217_.59.0696b11: 謂染著前境等者。今此二句釋經染著字
T2217_.59.0696b12: 也。唯識論云。云何爲貪。於有･有具･染著爲
T2217_.59.0696b13: 性文論疏云。於有者謂後有。即唯異熟。三有
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○薩婆多師縁無漏貪是
T2217_.59.0696b16: 善法欲。今大乘説愛佛貪業皆染污故與
T2217_.59.0696b17: 見倶生縁無漏起故無漏法能資長有亦
T2217_.59.0696b18: 名有具文准此釋。前境者通漏無漏善惡無
T2217_.59.0696b19: 記法歟。又准下違不染善法無貪。今前
T2217_.59.0696b20: 境可局惡無記法歟。又依即是染污淨心
T2217_.59.0696b21: 釋通無漏歟。或又貪心起淨心染故云爾
T2217_.59.0696b22: 非所著境歟。若隨順修行此法者釋經隨順
T2217_.59.0696b23: 法三字也。此者指前染著前境也。此貪染
T2217_.59.0696b24: 即法故云此法也。行人順行此貪染法云
T2217_.59.0696b25: 有貪心也。餘修行名善今順行染法云修
T2217_.59.0696b26: 行也。修即行義故如云惡行耳。以心法下
T2217_.59.0696b27: 委釋順修義也。謂貪性内成事業彰于外
T2217_.59.0696b28: 故云有相也。第四慈心釋云。上慈字據内
T2217_.59.0696b29: 心下慈字是外相所爲事業也文今准此。云
T2217_.59.0696c01: 何貪心是約内心下染法即外相事業歟。又
T2217_.59.0696c02: 或本云。謂隨順貪染法者文可云下貪歟
T2217_.59.0696c03: 多以順修明義者。抄云。此六十心多分將以
T2217_.59.0696c04: 隨順修行之者明其心性之義或染污心或
T2217_.59.0696c05: 清淨心。問。云何是清淨貪心。答。眞言行者但
T2217_.59.0696c06: 觀貪心實相自然貪不染心即是清淨貪心。
T2217_.59.0696c07: 如下經明十六大菩薩第三名金剛貪染菩
T2217_.59.0696c08: 薩文大疏抄一云。諸句以隨順明義云云意
T2217_.59.0696c09: 何。答。内有其心時其相外彰。譬如見烟
T2217_.59.0696c10: 知火性言也。可悉之。順者如依義准宗
T2217_.59.0696c11: 也云云
T2217_.59.0696c12: 未得出世心等者。下文云。最初解了唯蘊無
T2217_.59.0696c13: 我時即名出世間心生度世間六十心文
T2217_.59.0696c14: 准此文今出世心者唯蘊無我悟也。問。釋
T2217_.59.0696c15: 守護心云。學聲聞者多生此心也文又釋
T2217_.59.0696c16: 室宅心云。多是聲聞習也文狗心亦同之。又
T2217_.59.0696c17: 具縁品明擇地時以毛髮糠糩灰等爲
T2217_.59.0696c18: 除去法。此中灰炭疏釋云。謂示小法起二乘
T2217_.59.0696c19: 心文然今釋六十心云。平治心地時亦當
T2217_.59.0696c20: 一一簡去也文應知二乘心所除六十心攝
T2217_.59.0696c21: 也。若爾何云今出世心耶。答。六十心但與
T2217_.59.0696c22: 順世善雜起之心。故疏第四云。謂六十心與
T2217_.59.0696c23: 善種八心共體而生文何三乘出世心爲六
T2217_.59.0696c24: 十心攝矣。但第四卷釋者擇地義廣除去法
T2217_.59.0696c25: 是多。以云除去二乘心不可爲攝六十
T2217_.59.0696c26: 心義。彼毛髮者六十心故。今平治心地約毛
T2217_.59.0696c27: 髮。彼廣除去三妄故。故下釋云。百六十種
T2217_.59.0696c28: 上中下微垢應擇使無餘文今文學聲聞等
T2217_.59.0696c29: 者約聲聞凡位歟。仍無失。又云。若以淨菩
T2217_.59.0697a01: 提心爲出世間心文准此釋地前三妄位
T2217_.59.0697a02: 六十心可雜起歟。六十心又爲百六十心未
T2217_.59.0697a03: 惑通三重故具如
下辦		故知初地淨菩提心爲出
T2217_.59.0697a04: 世心歟。依之舞心五通餘習神變爲除蓋障
T2217_.59.0697a05: 之所治。窟心得劫壽見未來佛以法明道
T2217_.59.0697a06: 爲能治。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。水心云洗濯一切
T2217_.59.0697a08: 不善。板心云習行八齊。烏心云持戒修善。
T2217_.59.0697a09: 此等非一向不善故。若爾出世心隨宜可
T2217_.59.0697a10: 不定歟。或但皆染心也。持戒修善時於生
T2217_.59.0697a11: 死生怖爲烏心。非取戒善。又行八齊更
T2217_.59.0697a12: 不行餘善爲板心。非云八齊也
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。謂六十心等與善種八
T2217_.59.0697a15: 心共體而生。及已覺察則宜除剪。未得出
T2217_.59.0697a16: 世間心以來雜起紛亂難可條緒文此釋
T2217_.59.0697a17: 同今文。既云共體而生。定知倶起義也。又
T2217_.59.0697a18: 當卷下釋云。或一時雜起文此豈非一時倶
T2217_.59.0697a19: 起義乎。或云雜起者染善間雜而生故云爾。
T2217_.59.0697a20: 非倶起義也。性相釋云。諸相應法必同性故
T2217_.59.0697a21: 文誰疑之。疏第四釋抄云。謂是六十心等與
T2217_.59.0697a22: 善種八心間雜生。例如彼雜修靜慮漏無
T2217_.59.0697a23: 漏間雜而起也。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_.59.0697a25: 雖同。彼云一時故異今文矣。又義下約六
T2217_.59.0697a26: 十心故倶起云雜起。其性同染故。今間雜
T2217_.59.0697a27: 生云雜起善染異故。又義。今宗異性相。彼
T2217_.59.0697a28: 云貪與嗔疑定不倶起文今六十心幷生故
T2217_.59.0697a29: 貪嗔＊疑既倶起。若爾何與善不倶生。染善
T2217_.59.0697b01: 雖異同有漏故。若准雜修靜慮爲所由者
T2217_.59.0697b02: 可云與出世心雜起。既不爾。與有漏善
T2217_.59.0697b03: 倶起歟
T2217_.59.0697b04: 若行者善識眞僞等者。抄云。謂觀貪之實性
T2217_.59.0697b05: 善能了知。或貪爲眞而不貪爲僞。或不貪爲
T2217_.59.0697b06: 眞而貪爲僞。猶如農夫務除穢草以輔嘉
T2217_.59.0697b07: 苗文今此釋擧第二能治所治爲眞僞歟。
T2217_.59.0697b08: 故知今此文通六十心總對治歟。私云。此上
T2217_.59.0697b09: 釋云。此等皆是○與善種種雜起之心文隣
T2217_.59.0697b10: 此文述對治行相。故知善種八心爲嘉苗
T2217_.59.0697b11: 穢草譬六十心也。雜起心中却染取善之
T2217_.59.0697b12: 義也。或云。既云輔嘉苗。此善輔淨菩提心。
T2217_.59.0697b13: 故淨菩提心應云嘉苗也。次下淨心勢力漸
T2217_.59.0697b14: 増者此意也。故下釋云。當於一切時留心
T2217_.59.0697b15: 覺察自然得順淨菩提心文今云。除穢草
T2217_.59.0697b16: 嘉苗自増長故云輔。又云淨心増長。此淨
T2217_.59.0697b17: 心即善八心也。故疏上釋云。淨心最初生起
T2217_.59.0697b18: 文然下文云順淨菩提心。今有漏淨心順無
T2217_.59.0697b19: 漏淨菩提故彼此文義是歟。或又下釋云。願
T2217_.59.0697b20: 求世間悉地障出世淨心文准此今淨心
T2217_.59.0697b21: 似出世矣
T2217_.59.0697b22: 勿謂是因縁事相等者。抄云。不可一向謂
T2217_.59.0697b23: 是因縁事相之迹。輕忽如來至覺之言令
T2217_.59.0697b24: 心沒在於常教之中耳文或云。於雜起心
T2217_.59.0697b25: 能分別眞僞者妄執消除淨心増長。是時但
T2217_.59.0697b26: 知因縁事相而不觀不生實相者其心專
T2217_.59.0697b27: 沒常途淺權教中輕忽如來至實法爲言凡
T2217_.59.0697b28: 佛説心相生起者爲令知其本不生性也
T2217_.59.0697b29: 云云私云。因縁事相者六十心事業外相也。至
T2217_.59.0697c01: 言者至教即正教異名也。意今聖教中以順
T2217_.59.0697c02: 修明六十心義。是即令行者知妄心事相
T2217_.59.0697c03: 而爲令不沒妄心中也。而忽緒聖教使
T2217_.59.0697c04: 心沒妄心中。勿不自覺知爲言
T2217_.59.0697c05: 乃至所應進求善處者。所進求善人法依正
T2217_.59.0697c06: 非故云乃至歟。又今善者順世善心。出世
T2217_.59.0697c07: 無漏法云乃至矣。又善處者依報歟。此外法
T2217_.59.0697c08: 云乃至歟。所以約不示法無貪非一故
T2217_.59.0697c09: 云倶障善萠也。或又貪無貪同障善萠故
T2217_.59.0697c10: 云倶。依此義倶觀貪實相對治可通前
T2217_.59.0697c11: 貪心歟
T2217_.59.0697c12: 無染污心名同事異者。今無貪心與疏下所
T2217_.59.0697c13: 擧無貪善根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。於有有具無著
T2217_.59.0697c15: 爲性。對治貪著作善爲業文故知彼不貪
T2217_.59.0697c16: 三有唯善也。此不貪善處妄心也。故今無
T2217_.59.0697c17: 貪還貪心攝也。例如正理論中邪信釋是不
T2217_.59.0697c18: 信攝矣
T2217_.59.0697c19: 但觀貪心實相等者。抄云。如經偈云。三界極
T2217_.59.0697c20: 重罪不過於厭離。汝於貪欲處莫生厭離
T2217_.59.0697c21: 心。不應如彼二乘厭離衆生也文又經云。
T2217_.59.0697c22: 貪欲是涅槃文私云。貪心事相即不生生故
T2217_.59.0697c23: 即堅固性也。不出a字不生際故云觀貪
T2217_.59.0697c24: 實相也。問。觀貪實相可治貪心。何爲無
T2217_.59.0697c25: 貪對治乎。答。無貪即貪心故無違。或云。
T2217_.59.0697c26: 觀貪實相治貪無貪歟。云倶障善萠故。或
T2217_.59.0697c27: 云。初句通二心總句。自然下別句。此中初
T2217_.59.0697c28: 句明貪心對治後二句示無貪對治也
T2217_.59.0697c29: 經云何嗔心謂隨順怒法者。問。准性相釋。大
T2217_.59.0698a01: 乘嗔恚爲根本忿怒爲隨惑。小乘中忿小煩
T2217_.59.0698a02: 惱嗔不定地攝。若爾何問嗔答怒耶。答。六
T2217_.59.0698a03: 十心皆以順修明義故問嗔答怒也。以順
T2217_.59.0698a04: 修怒法顯嗔故。故釋云。怒謂嗔心發動事
T2217_.59.0698a05: 彰於外云云又唯識論第六云。謂嗔必令身
T2217_.59.0698a06: 心熱惱起諸惡業。不染性故文又云。謂懷
T2217_.59.0698a07: 忿者多發暴惡身表業故。此即嗔恚一分爲
T2217_.59.0698a08: 體離嗔無別相用故文謂嗔必令身心熱惱
T2217_.59.0698a09: 者嗔心發動之義。多發暴惡身表業故是事
T2217_.59.0698a10: 彰於外之義也。疏釋既同彼。應知今經約
T2217_.59.0698a11: 體同不別立。彼論約内外異開二也。又顯
T2217_.59.0698a12: 揚論云。忿障無嗔故文此又忿與嗔同也｣
T2217_.59.0698a13: 但於此衆縁中等者。抄云。若行者覺知如是
T2217_.59.0698a14: 嗔心相起之時但當於此衆多縁生句中而
T2217_.59.0698a15: 觀察之則不爲障也文今此能治可通諸
T2217_.59.0698a16: 句歟。又無所住是a字本不生義。今經以a
T2217_.59.0698a17: 字爲宗故＊最可爲通治也。但今總兼別故｣
T2217_.59.0698a18: 愛見心垢之慈者。此再數時無嗔也。故云
T2217_.59.0698a19: 與嗔相違。與無嗔善名異事同猶如無貪
T2217_.59.0698a20: 也。此貪相應之慈故云愛見心垢等歟。非善
T2217_.59.0698a21: 種所生故。善種所生慈無量怨親平等故。非
T2217_.59.0698a22: 貪相應故。爲能所治也。慈無量以善無
T2217_.59.0698a23: 嗔爲體。瑜伽云。大悲以彼無嗔無癡二法
T2217_.59.0698a24: 爲體文今所治無嗔實嗔攝歟。例如無貪是
T2217_.59.0698a25: 貪攝也。問。若爾何與貪相應。唯識釋貪與
T2217_.59.0698a26: 嗔＊疑定不倶起故。答。顯密分岐。今宗許倶
T2217_.59.0698a27: 起歟。故下釋云。或一時雜起文況六十心與
T2217_.59.0698a28: 善雜起云云異性既倶起。貪嗔何不並。故釋
T2217_.59.0698a29: 論中釋麁者起貪嗔等能善分別違順境故
T2217_.59.0698b01: 而許四相倶起。此豈非貪嗔倶起義乎。或
T2217_.59.0698b02: 又唯識既云不倶起。今又可爾。愛見慈者
T2217_.59.0698b03: 貪攝歟。非嗔也。善慈既無嗔爲體。今何嗔
T2217_.59.0698b04: 爲體。行相相違故。但或一時雜起是約相順
T2217_.59.0698b05: 心也。與善種雜起者抄云。間雜生文釋論
T2217_.59.0698b06: 釋。四相具起約唯心轉變義麁分別又依
T2217_.59.0698b07: 境因識果義。故無違矣。上慈據内等者准云
T2217_.59.0698b08: 何嗔心謂隨順怒法可知之。問内心慈答
T2217_.59.0698b09: 外相慈故云爾也
T2217_.59.0698b10: 遇便信受者。問。癡是迷闇爲性。故唯識云。
T2217_.59.0698b11: 迷闇爲性文信是心淨爲義。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_.59.0698b13: 火。何釋癡云信受耶。答。無惠簡擇善惡
T2217_.59.0698b14: 是非遇便信受是迷闇義歟。例如彼性相中
T2217_.59.0698b15: 雖無貪爲唯善今立染污心也。今既信惡
T2217_.59.0698b16: 及非。豈淨心乎。猶如正理中邪信云是不信
T2217_.59.0698b17: 攝耳
T2217_.59.0698b18: 皆以智簡擇等者。以智惠簡擇所説法勝
T2217_.59.0698b19: 劣而捨劣取勝。是勝義菩提心。故戒序釋
T2217_.59.0698b20: 勝義心云。須簡知乘之優劣云云何此云所
T2217_.59.0698b21: 度妄心乎。然能治云觀察世智辨聰。依世
T2217_.59.0698b22: 智徒無義費言語云世智辨聰也。故知於
T2217_.59.0698b23: 世間種種所説中簡擇勝劣也。世出世智
T2217_.59.0698b24: 異故無違耳。問。若爾以出世智可治世
T2217_.59.0698b25: 智難。何云唯信耶。答。信智相應能入故云
T2217_.59.0698b26: 信。遮世智與信不相應故云唯也。又智論
T2217_.59.0698b27: 云。佛法大海信爲能入文又唯有簡持決定
T2217_.59.0698b28: 顯勝義。今唯信者約顯勝義歟。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_.59.0698c01: 道人者或本過人云云出過世間義歟。或本
T2217_.59.0698c02: 果人云云智力籌量者世智籌量也
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。釋疑心決定心自顯故。先爲釋疑心
T2217_.59.0698c05: 故
T2217_.59.0698c06: 智度偈云等者。抄引智論云。如人在岐路
T2217_.59.0698c07: 疑惑無所趣。諸法實相中疑亦復如是。乃至
T2217_.59.0698c08: 在世雖有疑。當隨妙善法。譬如觀岐道
T2217_.59.0698c09: 利好者應遂文疏所引岐路好惡云云或本
T2217_.59.0698c10: 無惡字。無本同正文矣。又智論正本可撿
T2217_.59.0698c11: 也。抄云。謂如人求利。須審觀岐路利好處
T2217_.59.0698c12: 應便馳遂。若疑惑不進則有異。此好字上聲
T2217_.59.0698c13: 讀之。謂利有好弱。好利者逐之。弱利者棄
T2217_.59.0698c14: 之文
T2217_.59.0698c15: 又決定心等者。此下釋前決定心也。如法教
T2217_.59.0698c16: 命等者菩提心論云。凡今之人若心決定如
T2217_.59.0698c17: 教修行不起于座三摩地現前文准此文。
T2217_.59.0698c18: 如教奉行即身成佛軌則。何云所度妄心乎。
T2217_.59.0698c19: 答能破既云生正決定心。雖云如教奉行
T2217_.59.0698c20: 猶邪決定義歟。故義忠釋云。生正決定心
T2217_.59.0698c21: 離邪決定心也文或云。如教奉行起執故爲
T2217_.59.0698c22: 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。於諸諦理猶預爲性。能障不疑善品。
T2217_.59.0698c25: 爲業。謂猶豫者善不生故。有義此疑以惠
T2217_.59.0698c26: 爲體。猶豫簡擇説爲疑故文述記六本云。此
T2217_.59.0698c27: 中説疑迷於諦理猶豫。五十八中依五相
T2217_.59.0698c28: 別。謂他世･作用･因果･諦･實。此中言諦亦攝
T2217_.59.0698c29: 彼盡。如理應思。即縁理･事倶是疑也。然
T2217_.59.0699a01: 疑執爲人。非此疑惑。異熟心等文准此
T2217_.59.0699a02: 釋。四諦懷猶豫雖同論疑。如夜見株杌
T2217_.59.0699a03: 是異疏釋。故知今闇心或疑攝。或似非疑。
T2217_.59.0699a04: 又見杌生臆度之心似論第二師解矣。又
T2217_.59.0699a05: 義章六十使義云。所言疑者於境不決猶豫
T2217_.59.0699a06: 曰疑。疑有二種。一者疑事。如夜觀樹疑
T2217_.59.0699a07: 爲是人爲非人等。二者疑理。疑諸諦等。
T2217_.59.0699a08: 小乘法中唯取疑理説爲疑使。大乘通取。
T2217_.59.0699a09: 皆須斷故文准此釋。四諦夜杌如次爲理
T2217_.59.0699a10: 事疑。若爾今闇心是疑心攝矣。問。若爾與
T2217_.59.0699a11: 前疑心何異乎。答。或云。前事疑。故經云不
T2217_.59.0699a12: 定等事。此理疑。故云。謂如四諦等。但今取
T2217_.59.0699a13: 夜杌喩。是譬迷理也。或又前疑理。故所引
T2217_.59.0699a14: 智論正文云。諸法實相中疑亦復如是文今
T2217_.59.0699a15: 疑事。義章中如夜觀樹爲疑事。故但擧四
T2217_.59.0699a16: 諦。事諦亦攝事故。又前翻決定心此對明
T2217_.59.0699a17: 心故。猶豫者或云。江乃古作幾太津訓也。小
T2217_.59.0699a18: 犬先人行至岐分處生疑不進義也。前文
T2217_.59.0699a19: 如人道行以疑惑故不能前進云云此意矣｣
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。過則爲増不
T2217_.59.0699a22: 及爲減異於處中之惠也文私云。若過者
T2217_.59.0699a23: 明心。故云即能懸信也。若不及者闇心。故
T2217_.59.0699a24: 云生疑慮解。處中惠是彼兩心能治也。但
T2217_.59.0699a25: 在明心段述二心能治如七八兩心經文
T2217_.59.0699a26: 雙牒。若不擧過與不及處中義難立。故又
T2217_.59.0699a27: 義。懸信通二義。謂不及故懸也。若過故懸
T2217_.59.0699a28: 也。若爾但明心能治也。問。經云修行。何釋
T2217_.59.0699a29: 懸信耶。答。信即行歟。或互顯歟。問。前決定
T2217_.59.0699b01: 心不生疑慮奉行。今於決定印無疑慮修
T2217_.59.0699b02: 行。何異耶。答。明心有若過若不及義。決定
T2217_.59.0699b03: 不爾歟
T2217_.59.0699b04: 經云何鬪心等者。今此鬪心者對他好論是
T2217_.59.0699b05: 非故云互相是非。下諍心於自已生是非。
T2217_.59.0699b06: 故二心是別。猶如慚愧自他別也。下無諍心
T2217_.59.0699b07: 翻對此二歟。竝自他故。又不立無鬪心
T2217_.59.0699b08: 故
T2217_.59.0699b09: 於六十心下皆合有爲性之字者。或於初可
T2217_.59.0699b10: 作此釋。若又可在終。若因便。諍心若鬪心
T2217_.59.0699b11: 時可作此釋乎。答。六十心中爲性字在於
T2217_.59.0699b12: 何心隨在何句雖須釋。前鬪心云互相是
T2217_.59.0699b13: 非爲性故今心云是非倶捨翻彼故就此
T2217_.59.0699b14: 句作釋歟
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_.59.0699b17: 是見解及更聞異言二句各通是非歟。不
T2217_.59.0699b18: 指其名故以違合理句又通二歟。意云。異
T2217_.59.0699b19: 言若是若非以違先習或非或是而契理則
T2217_.59.0699b20: 受行也爲言別釋中或言顯不定故擧是捨
T2217_.59.0699b21: 而顯非捨也。或云觀乘房雖先所宗習等捨
T2217_.59.0699b22: 是也。或先已下捨非也云云此意如是見解
T2217_.59.0699b23: 者是見也。異言以違者非也。此非受行故捨
T2217_.59.0699b24: 前是。或先以爲是者受行非謂是。聞他爲
T2217_.59.0699b25: 不善又捨故云捨非也。無記無諍心者今無
T2217_.59.0699b26: 諍心也。是非倶捨故云無記。或此心有覆無
T2217_.59.0699b27: 記妄心故。實相無諍者實相平等故云無諍
T2217_.59.0699b28: 也。即諍心也
T2217_.59.0699b29: 如諸天以先世等者。今此天准下曾生上界。
T2217_.59.0699c01: 可色界等天也。欲天亦五欲境雖隨念。或
T2217_.59.0699c02: 自化或他化非無功力。今云若有所須不加
T2217_.59.0699c03: 功力但可上界也。或又可通欲天。五欲境
T2217_.59.0699c04: 非如人間故云不加功力也。但上界者擧
T2217_.59.0699c05: 勝也。或望人間云上界歟。義章云。若依
T2217_.59.0699c06: 地持所受自然。故名爲天文
T2217_.59.0699c07: 阿名爲非修羅名天者。法華義疏云。婆藪傳
T2217_.59.0699c08: 云非天。亦言非善戲。諸天以善法戲樂。
T2217_.59.0699c09: 其多作不善戲樂也文此知有解脱之利等
T2217_.59.0699c10: 者。修羅雖鬪戰爲本又知解脱利歟。凡修
T2217_.59.0699c11: 羅通天鬼畜三趣。今爲天趣攝歟。云果報
T2217_.59.0699c12: 似天故。義章云。修羅有三。一天二鬼三者
T2217_.59.0699c13: 畜生。正法念經中唯説二種。鬼之與畜文｣
T2217_.59.0699c14: 思惟少欲知足等者。抄云。老子云。知足不辱。
T2217_.59.0699c15: 注云。知足之人絶利去欲不辱於身文
T2217_.59.0699c16: 某甲曾於我所等者。或云。恩者致善報怨
T2217_.59.0699c17: 人懷惡報。是常人之習也。故今報者惡報也。
T2217_.59.0699c18: 經文思念利他者擧善報顯惡報歟。或本
T2217_.59.0699c19: 思念他利云云。或云。不分怨親懷善報可
T2217_.59.0699c20: 爲人心也。太賢古迹引經云。以怨報怨怨
T2217_.59.0699c21: 終不滅。以徳報怨怨乃盡耳文今釋理人
T2217_.59.0699c22: 利物即此意矣。又義。理人言通惡報歟。又
T2217_.59.0699c23: 對治文不應紛紜思慮他縁者似作善惡
T2217_.59.0699c24: 報矣。古迹云。世間之孝以怨報怨。如草滅
T2217_.59.0699c25: 火。勝義之孝以慈報怨。如水滅火文今人
T2217_.59.0699c26: 心是世間報故以怨報怨歟
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。如前外道所事名爲自在。行
T2217_.59.0699c29: 者所事即是本尊。以此類彼。故曰亦常。眞
T2217_.59.0700a01: 言行人數數係念如是本尊及悉地事。當知
T2217_.59.0700a02: 亦是自在之心。應當觀察。悉地之法悉屬因
T2217_.59.0700a03: 縁。遠離自心本尊之相則無有自在也文
T2217_.59.0700a04: 私案。此法者指彼宗計也。非彼此相望義
T2217_.59.0700a05: 也。謂外道又立三寶故。自在天乃至苦樂等
T2217_.59.0700a06: 事者出彼宗佛法徳也。修此法等示彼僧
T2217_.59.0700a07: 寶傳授修行之義。故云亦常等。本尊者自在
T2217_.59.0700a08: 天也。若眞言行人等下示眞言行者能行之
T2217_.59.0700a09: 心也。猶如十六心二十一等。云若行人等
T2217_.59.0700a10: 若言起盡無異論者歟。是所對治者前文云
T2217_.59.0700a11: 是彼對治其文可然。今何云所＊耶。或云。是
T2217_.59.0700a12: 者今能治。所對治者擧所治歟。文點云。是
T2217_.59.0700a13: 所治也。又狸心無是字。但云爲所對治。如
T2217_.59.0700a14: 何今心與前天心別者。或云。前天心總思
T2217_.59.0700a15: 一切如意。今自在心別思如自在天也。私
T2217_.59.0700a16: 云。前天心思隨念。此欲如自在天。或前
T2217_.59.0700a17: 通諸天今局自在故
T2217_.59.0700a18: 此是世典當如是處用等者。佛菩薩利物以
T2217_.59.0700a19: 逗機説法爲本。故疏下卷云。差機説法爲
T2217_.59.0700a20: 人天＊惡文今何爲過。今雖逗機思自得利
T2217_.59.0700a21: 故爲過耳
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。聞五蘊無常
T2217_.59.0700a24: 等。何尋廣聞修行緩怠。問。今廣聞與前多
T2217_.59.0700a25: 聞何異＊耶。答。前多聞擬他用今廣聞充自
T2217_.59.0700a26: 用故異也。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: 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: 凡依二邊有二意。一修斷常二信邪正。此
T2217_.59.0700b02: 中斷常雖前後。一人心品依二邊故。云河
T2217_.59.0700b03: 依等也。如河水下譬説也。河水漂物譬心
T2217_.59.0700b04: 品。如次配兩釋。兩岸譬斷常不定係一邊
T2217_.59.0700b05: 比兼邪正也。河水譬内心依兩岸類外相
T2217_.59.0700b06: 也。或又水譬内心物喩外事歟
T2217_.59.0700b07: 是中少欲知足等者。問。前龍心用此對治。二
T2217_.59.0700b08: 心何異＊耶。答。彼云思念廣大資財。是大欲
T2217_.59.0700b09: 也。於未得資財珍寶而願求故。此乃少欲
T2217_.59.0700b10: 所治也。此云渇無厭足。即不喜足也。於已
T2217_.59.0700b11: 得名利眷屬更多求來集無厭足故。故譬
T2217_.59.0700b12: 説云。如已得乳糜更渇望餘味云云此乃
T2217_.59.0700b13: 喜足所治也。故光記云。不喜足望已得大欲
T2217_.59.0700b14: 望未得。喜足能治不喜足少欲能治大欲
T2217_.59.0700b15: 文但能治並擧兼正互用故。前文無厭足者
T2217_.59.0700b16: 約兼義歟。或又前但約世寶此廣通出世。
T2217_.59.0700b17: 云於所學法等故。或又前外財物此内財物
T2217_.59.0700b18: 故。但於對治同者内外世出世雖異彼所治
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: 甚深微細難了知。故論云。無明熏習所起識
T2217_.59.0700b22: 者非凡夫能知等文故知今縁起者善不善
T2217_.59.0700b23: 等事相非法性縁起之義歟
T2217_.59.0700b24: 如龜藏六者。抄云。謂此心守護身心六根等
T2217_.59.0700b25: 如龜藏護四足頭尾六事不令他損。故涅
T2217_.59.0700b26: 槃經云。龜有頭尾四足名爲六處。若侵惱
T2217_.59.0700b27: 則藏入殼中。衆生六根馳流外境。塵財來
T2217_.59.0700b28: 侵。自守根門如龜藏六＊也文宗鏡録云。如
T2217_.59.0700b29: 龜藏六善護其命文
T2217_.59.0700c01: 皆好祕惜不以惠人者。唯識論六云。何爲
T2217_.59.0700c02: 慳。耽著財法不能惠捨祕吝爲性。能障
T2217_.59.0700c03: 不慳鄙畜爲業。謂慳吝者心多鄙澁畜積
T2217_.59.0700c04: 財法不能捨。故此即貪愛一分爲體。離
T2217_.59.0700c05: 貪無別慳相用故文財法者今疏財物善法
T2217_.59.0700c06: 也。貪外立慳者本隨二惑異故。問。若爾嗔外
T2217_.59.0700c07: 何不立忿乎。答。彼約無別體故。此依假
T2217_.59.0700c08: 實異故。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_.59.0700c11: 望至度内者。度者行度義。平聲讀之。臨
T2217_.59.0700c12: 到可行度之内也。或至字屬下文矣。又度
T2217_.59.0700c13: 者度量義。入聲讀之。望至度量之内也
T2217_.59.0700c14: 經謂得少分以爲喜足者。問。前少欲知足爲
T2217_.59.0700c15: 能治徳。今何爲失耶。答。彼於可厭世法
T2217_.59.0700c16: 生喜足故爲徳。此可欣善法起喜足故爲
T2217_.59.0700c17: ＊失。准樂斷樂修立喜足。今喜足還似可
T2217_.59.0700c18: 云不喜足矣
T2217_.59.0700c19: 經迦樓羅心者。法花義疏一云。迦樓羅者此
T2217_.59.0700c20: 云金翅鳥。以其翅頭有金色故。故以爲名
T2217_.59.0700c21: ○經云。兩翅相去三百三十六萬里閻浮提
T2217_.59.0700c22: 止容其一足文
T2217_.59.0700c23: 如見人行善等者。此下委辨第二釋意也。此
T2217_.59.0700c24: 意以他行類朋黨羽翼也。問。三種練磨是
T2217_.59.0700c25: 菩薩之用心。故唯識論云。引他已證大菩提
T2217_.59.0700c26: 者練磨自心勇猛不退文何。答。望眞言勇
T2217_.59.0700c27: 健菩提心彼猶屬過歟。發心已後猶有退
T2217_.59.0700c28: 故。問。若爾何下師子心爲異乎。答。彼譬勝
T2217_.59.0700c29: 他心故慢心攝歟。今顯菩提心故。故下釋
T2217_.59.0701a01: 云。當發釋迦師子心也
T2217_.59.0701a02: 當念勇健菩提心等者。對治文也。疏第一云。
T2217_.59.0701a03: 今此宗明義。言師子者即是勇健菩提心。
T2217_.59.0701a04: 從初發意以來得大精進無有怯弱。猶如
T2217_.59.0701a05: 師子隨所執縛必獲無遺文
T2217_.59.0701a06: 所有繋屬等者。抄云。謂行者見他因縁相繋
T2217_.59.0701a07: 眷屬及他人辨之事憘好離間。當知鼠心
T2217_.59.0701a08: 使然也。○若對治者行人或見眷屬不和
T2217_.59.0701a09: 宜勸令和。見他成辨種種善事遞相讃
T2217_.59.0701a10: 成。是所對治。下准此釋文
T2217_.59.0701a11: 梵本缺文不釋者。今經有問無釋故云爾
T2217_.59.0701a12: 也。泥心又同之
T2217_.59.0701a13: 多是聲聞宿習者。問。從他聞法轉爲衆生。
T2217_.59.0701a14: 是菩薩利他行相。何云二乘自利之宿習
T2217_.59.0701a15: ＊耶。答。是聲聞轉教付財義非正悟解歟。故
T2217_.59.0701a16: 抄下釋云。謂須菩提於般若會中猶能承佛
T2217_.59.0701a17: 威神説人法倶空文又疏云。雖須菩提等猶
T2217_.59.0701a18: 能承佛威神衍説人法倶空○心生驚疑
T2217_.59.0701a19: 不知所趣文或又大乘聲聞歟。法花云。我
T2217_.59.0701a20: 等今者眞是聲聞。以佛道聲令一切聞文從
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。大乘聲聞猶未得内證自然
T2217_.59.0701a24: 之惠故遮之。故鈔云。聲聞宿習者以不
T2217_.59.0701a25: 修自然佛惠故文又義。念名利莊嚴文句
T2217_.59.0701a26: 爲他説法。是不淨説法歟。此乃昔聞法聲
T2217_.59.0701a27: 宿習也。未必二乘中聲聞也
T2217_.59.0701a28: 當念我當得内證等者。抄云。此則對治一類
T2217_.59.0701a29: 唯政言説不修理觀之者也文問。疏下釋
T2217_.59.0701b01: 云。或有説言。但觀心性無相無爲不應種
T2217_.59.0701b02: 種紛動行菩薩道。此説非也文相違如何。
T2217_.59.0701b03: 答。今宗三密具修故以偏爲失矣
T2217_.59.0701b04: 不起滅定者。除蓋障三昧云滅定。除滅五蓋
T2217_.59.0701b05: 障故非滅盡空也。彼滅心心所故。又非
T2217_.59.0701b06: 五通所依定故。倶舍云。五通必依止觀均
T2217_.59.0701b07: 地文今依除蓋障定起神通成出世利益
T2217_.59.0701b08: 故治世間小驗也。故疏第一云。得除蓋障
T2217_.59.0701b09: 三昧故發五神通能知一切衆生心行而
T2217_.59.0701b10: 作佛事取意
T2217_.59.0701b11: 無礙辯才者。抄云。疏無畏辨才者無畏四無
T2217_.59.0701b12: 畏。此有二種。一佛四無畏。二菩薩四無畏。
T2217_.59.0701b13: 今取菩薩○言辯才者七辨才也文今本云
T2217_.59.0701b14: 無礙。四無礙歟。辯才所治云撃鼓心。能治
T2217_.59.0701b15: 云語言陀羅尼。法義詞樂四無礙宜能所契
T2217_.59.0701b16: 當矣。例如舞心能所治倶神通也。又早證無
T2217_.59.0701b17: 量語言陀羅尼亦法明道所得與五通同。
T2217_.59.0701b18: 故疏第一云。得此三昧故發五神通。以神
T2217_.59.0701b19: 通故獲一切衆生語言陀羅尼等文
T2217_.59.0701b20: 經謂隨順自護身法者。前守護心常守護身
T2217_.59.0701b21: 心云云二心何別耶。答。守護義雖同所護法
T2217_.59.0701b22: 寛狹異。前通護身心今但護身故。又前彼
T2217_.59.0701b23: 此相望論是非故云此心實餘心不實。此
T2217_.59.0701b24: 但守自不非他故云自護身法。或前約現
T2217_.59.0701b25: 世此通現未故
T2217_.59.0701b26: 云何師子心者。光顯抄云。師子者梵名迦羅。
T2217_.59.0701b27: 此云無畏。或云師子。無畏義可知。師子者
T2217_.59.0701b28: 此非敵對翻。此獸王形似梵文師字故。子
T2217_.59.0701b29: 者指體語也文當發釋迦師子心者經具縁品
T2217_.59.0701c01: 云。眞言勢無比能摧彼大力極忿怒魔軍釋
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
T2217_.59.0701c04: 鵂鶹。謂即獯猴之異名。烏舊云優婁佉訛也
T2217_.59.0701c05: 文釋論四云。若迦羅鳩奢那唯見清淨光明
T2217_.59.0701c06: 之色文釋論梵名番眼赤鳥是梟也。於闇
T2217_.59.0701c07: 夜中見明故云夜則六情爽利也。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。對善心惠養云或。惡心
T2217_.59.0701c10: 伺求其便也。若不爾何云倶生等矣。下云。
T2217_.59.0701c11: 饒益及陷誤如次可同今二心歟。文點云。
T2217_.59.0701c12: 雖善友欲爲饒益及陷誤者。又云。雖善
T2217_.59.0701c13: 友欲爲饒益及陷誤之者。一概猜阻而懷
T2217_.59.0701c14: 疑懼云云前二點陷誤義不順善友。又雖字
T2217_.59.0701c15: 不符一概等句。後點不合前善惡所作。然
T2217_.59.0701c16: 後點上下綴文宜歟
T2217_.59.0701c17: 云何羅刹心者。抄云。梵語羅刹此云破壞。謂
T2217_.59.0701c18: 此心好破壞一切功徳故名爲羅刹心文對
T2217_.59.0701c19: 治中不念彼短者。准律家所判。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: 雖觀造塔功徳不念損虫等短依大乘戒
T2217_.59.0701c22: 還犯重罪。依之疏四釋擇地云。微細小虫
T2217_.59.0701c23: 皆擇去也。若多不可除。即是有妨難處。不
T2217_.59.0701c24: 可辨之云云又十七釋十善戒云。此中不
T2217_.59.0701c25: 殺者謂於一切有命之類乃至不一念殺
T2217_.59.0701c26: 心等文何違此等説云不念彼短耶。私案
T2217_.59.0701c27: 菩薩意樂善故憐愍彼等以造塔功徳令
T2217_.59.0701c28: 彼離生死。斷彼命非重犯歟。故古迹云。如
T2217_.59.0701c29: 是於彼或以善心或無記心知此事已。
T2217_.59.0702a01: 爲當來故深生慚愧以憐愍心而斷彼命。
T2217_.59.0702a02: 由此因縁於菩薩戒無所違犯生多功
T2217_.59.0702a03: 徳文又瑜伽論云。若有勝利性罪現行文
T2217_.59.0702a04: 又古迹云。攝大乘論以言十惡見利行故文
T2217_.59.0702a05: 又疏下釋者十七卷釋云。復次菩薩自有十
T2217_.59.0702a06: 重戒。如前不殺等不在其數。乃是偸蘭也。
T2217_.59.0702a07: ○若菩薩以正順後十戒故假使行前十事
T2217_.59.0702a08: 中而不爲犯文此中前十事者不殺等十善
T2217_.59.0702a09: 戒也。後十戒者不捨三寶等十重戒也。當知
T2217_.59.0702a10: 造塔等是崇重三寶故不捨三寶等攝歟。
T2217_.59.0702a11: 若爾既云前十事中而不爲犯＊故云不念
T2217_.59.0702a12: 彼短歟。又擇地是除去弟子煩惱等之義故
T2217_.59.0702a13: 去彼歟。或又有開遮二意故歟。故小乘律
T2217_.59.0702a14: 中爲造塔有虫損等地棄捨而點餘處歟｣
T2217_.59.0702a15: 是故常懷惡作等者。此通上來追悔漸懼總
T2217_.59.0702a16: 結也。動慮不安義通善惡惡作故。故譬説令
T2217_.59.0702a17: 近者不安文又義。局下善惡作歟。懼是慚
T2217_.59.0702a18: 愧非惡作故。然慚非惡作懼義是惡作歟。
T2217_.59.0702a19: 故抄釋對治云。謂對治上來追悔慚懼文｣
T2217_.59.0702a20: 若有犯速務懺除等者。抄云。若作惡事速務
T2217_.59.0702a21: 悔除。所爲善事生慶幸心勿生掉悔文此
T2217_.59.0702a22: 釋意勿生掉悔一句通善惡二悔能治也。掉
T2217_.59.0702a23: 悔是動慮不安義故。故抄云。掉謂掉擧。令心
T2217_.59.0702a24: 於境不寂靜爲性文意惡速悔除善生慶
T2217_.59.0702a25: 幸勿生掉悔爲言若悔除言不通善追悔。
T2217_.59.0702a26: 慚懼可非過矣。速務懺除者抄云。如人身
T2217_.59.0702a27: 中有刺若不速拔爲害。斯甚故以爲喩也
T2217_.59.0702a28: 文追悔懺悔爲能所治。雖追悔不用懺悔
T2217_.59.0702a29: 不滅罪歟。懺悔通事理如常也。又唯識論
T2217_.59.0702b01: 五云。悔眠唯通見修所斷。亦邪見等勢力起
T2217_.59.0702b02: 故文准此文善惡作亦邪見所起故爲所離
T2217_.59.0702b03: 也
T2217_.59.0702b04: 如多種子於一切處者。上所擧外道天尊三
T2217_.59.0702b05: 乘行等云多種子歟。起彼行譬田中下種
T2217_.59.0702b06: 也。喩取少分故。若不爾者以何譬田乎
T2217_.59.0702b07: 澄之則淨者。似不順經文洗濯。然澄時垢
T2217_.59.0702b08: 去故云洗濯歟。第二釋契文矣。發露垢惡
T2217_.59.0702b09: 等者。發露對他語我所犯罪。懺悔衆僧作
T2217_.59.0702b10: 羯磨令懺悔彼罪。具如律家判。但今懺洗
T2217_.59.0702b11: 理懺悔也。故云觀心實相等也
T2217_.59.0702b12: 猛暴之心等者。今此猛暴之心可通善惡。
T2217_.59.0702b13: 譬熾盛火故。問。猛暴惡實可離之。勇猛善
T2217_.59.0702b14: 何遮彼乎。所以菩提心之中勇健爲三句之
T2217_.59.0702b15: 源。波羅蜜之間精進爲六度之本。依之師子
T2217_.59.0702b16: 心對治云當發釋迦師子心。商人心能治云
T2217_.59.0702b17: 修捷疾智。若爾何猛暴善爲失。又非前後相
T2217_.59.0702b18: 違耶。答。猛暴善亦有敗傷故爲失。慈善水
T2217_.59.0702b19: 滅惡火善事令恒久故。若過若減皆過故。
T2217_.59.0702b20: 前釋迦師子心等無敗傷故無違耳
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。此下明能治也。或云。捨
T2217_.59.0702b24: 前泥及橋之方便也。橋梁又泥具故。離泥時
T2217_.59.0702b25: 同捨之也。善友者彼方便開發人也。私云。
T2217_.59.0702b26: 此目近詞故指上橋梁也。泥心者泥團義所
T2217_.59.0702b27: 越妄心。故云一向無明。又云無知也。橋梁
T2217_.59.0702b28: 能越淨心。去無知方便也。但至橋又捨者
T2217_.59.0702b29: 如惑品斷已智又隨亡。或如遇筏達於彼
T2217_.59.0702c01: 岸。法已應捨也。又所治中擧橋梁爲顯所
T2217_.59.0702c02: 治泥濘歟。問。今泥心前癡心何異＊耶。答。
T2217_.59.0702c03: 彼善惡是非遇便信受。此目前近事不能記
T2217_.59.0702c04: 憶云云其體雖同行相別故爲二心歟。例如
T2217_.59.0702c05: 貪心無貪心等矣
T2217_.59.0702c06: 乃至習行八齋等者。問。六十心與善種八心
T2217_.59.0702c07: 雜起心也。而六十心攝八心有一心竝生
T2217_.59.0702c08: 過。大小乘性相不許者歟。答。今板心取取
T2217_.59.0702c09: 捨心非取八齊也。或又雖取善心從多
T2217_.59.0702c10: 分云爾歟。或間雜而生故無失。前文承上
T2217_.59.0702c11: 以來者。上所擧善法業云上。謂今八齊等
T2217_.59.0702c12: 也。猶如板上載諸物也。以廣大心下明對
T2217_.59.0702c13: 治也。此心與前狗心何別＊耶。釋云。此云
T2217_.59.0702c14: 捨＊棄餘善彼云以爲喜足故別也
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。迷西而執東故云所執異也。所思
T2217_.59.0702c17: 異者能迷妄心也。向西而欲向東故云所
T2217_.59.0702c18: 思異也。所執能迷同異本方故云異也。問。
T2217_.59.0702c19: 既云所思。何云能迷乎。答。所字有被處二
T2217_.59.0702c20: 訓。今用處訓爲能思歟。猶如是所對治。或
T2217_.59.0702c21: 又所執所思倶名遍計歟。或所思者所遍計
T2217_.59.0702c22: 境歟。蛇異繩故云所執異。繩異蛇故云所
T2217_.59.0702c23: 思異也
T2217_.59.0702c24: 經謂順修無生分法者。中川點本云。無生
T2217_.59.0702c25: 之分法順修云云釋中漸入無因無果中者撥
T2217_.59.0702c26: 無因果也。三論玄擧四執中第四無因無果
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斷見之流。五
T2217_.59.0702c29: 見中邊見。六十二見中七斷滅論斷見也。似
T2217_.59.0703a01: 能所治相違。然影略互而顯今心同彼兩
T2217_.59.0703a02: 計歟。三論玄云。總論西域九十六術。別序
T2217_.59.0703a03: 宗要則四執。盛行。一計邪因邪果。二執無
T2217_.59.0703a04: 因有果。三立有因無果。四辨無因無果。○
T2217_.59.0703a05: 問云。何名爲有因無果。答。斷見之流唯有
T2217_.59.0703a06: 現在無後世。○云何名爲無因無果。答既
T2217_.59.0703a07: 撥無後世受果亦無現在之因文問。今心
T2217_.59.0703a08: 通斷見。與下羂索心墮於斷見等何異耶。
T2217_.59.0703a09: 答。此無生分之義同斷滅。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_.59.0703a11: 歟。但多本治字也。前後皆云所對治矣
T2217_.59.0703a12: 墮於斷見等者。經云我縛。身邊二見是別。何
T2217_.59.0703a13: 云斷見我縛耶。我言有通別義歟。或又經
T2217_.59.0703a14: 但雖擧我釋兼示斷見歟
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。何爲所遣心。故起信論中唯
T2217_.59.0703a17: 修於止付過專勸止觀倶行乎。答。對治
T2217_.59.0703a18: 中云思惟修靜亂無間。思惟觀。修習定。此
T2217_.59.0703a19: 止觀靜亂不離故云無間。故釋論云。修習
T2217_.59.0703a20: 三昧達寂靜憶。修習智惠照散動境。在
T2217_.59.0703a21: 寂靜中常不捨動。在散亂中常不捨寂。
T2217_.59.0703a22: 不相捨離倶行倶轉文以能治案所治偏
T2217_.59.0703a23: 定偏觀故爲失歟。又義。既云寂然住立。靜
T2217_.59.0703a24: 義是定故但修止歟。觀察者釋論記云。由
T2217_.59.0703a25: 定亦具觀察用故復云觀義文又義。既置
T2217_.59.0703a26: 及言顯定惠無雜。何云定用。就中譬既
T2217_.59.0703a27: 云二足止住。何云唯止。經中輪闕者譬一
T2217_.59.0703a28: 足人同分。故應知但端坐住立不通四儀六
T2217_.59.0703a29: 縁故爲失。云二足止住歟。又能治文云於
T2217_.59.0703b01: 一切時處。此意矣。故起信論云。於一切時
T2217_.59.0703b02: 於一切處所有修善隨已堪能不捨。修學
T2217_.59.0703b03: 心無懈怠○若住若行若臥若起皆應止觀
T2217_.59.0703b04: 倶行文筆削記云。此約四儀六縁之中皆須
T2217_.59.0703b05: 止觀。雙修定惠倶運文
T2217_.59.0703b06: 霖雨特甚等者。霖力今反。霖雨者雨不止
T2217_.59.0703b07: 久雨三日雨也。滯淫滯。又作㦅。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_.59.0703b13: 則當行捨心等者。五受中以捨受治世間憂
T2217_.59.0703b14: 喜樂受歟。今不擧苦受擧樂受顯苦受
T2217_.59.0703b15: 歟。或又攝憂歟。開彼故。三受五受開合不
T2217_.59.0703b16: 同故。唯識論第五云。或總分五。謂苦樂憂喜
T2217_.59.0703b17: 捨。三中苦樂各分二者逼悦身心相各異
T2217_.59.0703b18: 故。由無分別有分別故。＊最重輕微有差別
T2217_.59.0703b19: 故。不苦不樂不分二者非逼非悦相無異
T2217_.59.0703b20: 故。無分別故。平等轉故文或又善十一中行
T2217_.59.0703b21: 捨心歟。猶如智心能治出信耳
T2217_.59.0703b22: 常修治耕墾者。墾𢫈佷反。訓堀也。芸除苅
T2217_.59.0703b23: 拂也。迴此功力修事其心者。私案有二意。
T2217_.59.0703b24: 一云迴修事其身之功力修事其心爲言其
T2217_.59.0703b25: 心者以嚴身塗養具翻供養福田欲成勝
T2217_.59.0703b26: 果之心也。一云迴嚴身功力修事。而其迴心
T2217_.59.0703b27: 以供養具施福田成果爲言
T2217_.59.0703b28: 還復自推求是心等者。問。觀展轉縁生義
T2217_.59.0703b29: a字門實義。故疏七釋a字實義云。一切
T2217_.59.0703c01: 法無不從衆縁生。從縁生者悉皆有始有
T2217_.59.0703c02: 本。今觀此能生之縁亦復從衆因縁生展
T2217_.59.0703c03: 轉從縁。誰爲其本。如是觀察時則知本不
T2217_.59.0703c04: 生際文何。答。未見縁生。無義觀展轉生
T2217_.59.0703c05: 無窮盡。未知本不生際。故異彼義矣
T2217_.59.0703c06: 當一向安心等者。抄云。當念一向安心於
T2217_.59.0703c07: 四諦之理務令貫穿窮徹。所謂生滅無生無
T2217_.59.0703c08: 量無作。從淺之深以盡因果。離此之上更
T2217_.59.0703c09: 生推求則但増心數。徒令發狂終無其理。
T2217_.59.0703c10: 故云當一向安心等文私云。生滅等者今諦
T2217_.59.0703c11: 理示通四教四諦也。謂生滅四諦藏教乃至
T2217_.59.0703c12: 無作四諦圓教故。但疏似作二釋。抄爲一
T2217_.59.0703c13: 釋歟
T2217_.59.0703c14: 無明住地三毒之根者。抄云。謂三毒從無明
T2217_.59.0703c15: 住地生。増長名三毒根。若無明住地壞時彼
T2217_.59.0703c16: 亦隨壞。○唯識疏云。煩惱有二種。謂住地煩
T2217_.59.0703c17: 惱及起煩惱。住地有四。謂見一處乃至有愛。
T2217_.59.0703c18: 起煩惱者。勝鬘説無明住地名起煩惱取意
T2217_.59.0703c19: 此意二障相望爲能所生也。謂無明者所知
T2217_.59.0703c20: 障四住煩惱障故。意所知無明住地生煩惱
T2217_.59.0703c21: 三毒之根本也爲言私云。不爾由無明生五
T2217_.59.0703c22: 根本此五根本豈但初劫所度人執乎。五根
T2217_.59.0703c23: 本通三妄故。況淨影釋以勝鬘起煩惱未必
T2217_.59.0703c24: 爲無明住地。具如釋論愚抄辨。恐不合疏
T2217_.59.0703c25: 家釋義。亦疏第三云。爲一生補處菩薩擇
T2217_.59.0703c26: 去心中無明父母極細之垢亦名治地文准
T2217_.59.0703c27: 此文微細妄執望三妄而爲根本。故云無
T2217_.59.0703c28: 明三毒之根歟。勝鬘經云。無明住地其力最
T2217_.59.0703c29: 大。佛菩提智之所能斷文又當卷下釋云。由
T2217_.59.0704a01: 有無明生五根本煩惱心文准此文似五
T2217_.59.0704a02: 根本外更有能生無明。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。雖其
T2217_.59.0704a04: 中諸煩惱生必由癡故云爾。非五根本之
T2217_.59.0704a05: 外有別體也。故法相宗釋云。諸煩惱生必由
T2217_.59.0704a06: 癡故文之是助語之詞也。若存無明別體者
T2217_.59.0704a07: 百六十心可増其數。既不爾未別體也。
T2217_.59.0704a08: 又疏三云。無明三毒名爲愚癡文此又三毒
T2217_.59.0704a09: 總似云無明愚癡。然實貪嗔生起。又必由
T2217_.59.0704a10: 無明故云爾歟。問。若爾下文云我倒所生
T2217_.59.0704a11: 三毒根本文何必由癡＊耶。答。彼取見所斷
T2217_.59.0704a12: 之見惑邊故云爾。非遮必由癡故義。此義
T2217_.59.0704a13: 通見修。無簡別故。況我倒五見攝非本惑。
T2217_.59.0704a14: 何云能生根本。應知爲取三毒見惑邊耳。
T2217_.59.0704a15: 妄想不生者指上無明住地云妄想也。故
T2217_.59.0704a16: 菩提心論云迷途之法。從妄想生文花嚴經
T2217_.59.0704a17: 云。若離妄想一切智等即得現前云云釋
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: 慢。恃己於他高擧爲性。能障不慢生苦爲
T2217_.59.0704a21: 業。謂若有慢於徳有徳心不謙下。由此
T2217_.59.0704a22: 生死輪轉無窮受諸苦故文論疏云。於勝
T2217_.59.0704a23: 徳法及有徳者。心不謙下故文疏不能下意
T2217_.59.0704a24: 者論心不謙下之意也。不可屈撓者抄云。
T2217_.59.0704a25: 疏不可屈撓以教切者。撓字切韻注云曲木
T2217_.59.0704a26: 也。即是不可拗屈令其曲直也文撓肉教
T2217_.59.0704a27: 反。如草反擾撓覽撓曲也。常操者常心操
T2217_.59.0704a28: 歟。以忍辱下明對治也
T2217_.59.0704a29: 前心務高此心務廣者。前彌慮心於師僧等
T2217_.59.0704b01: 勝人生高擧故七慢中慢過慢也。倶舍論十
T2217_.59.0704b02: 九云。於勝謂勝名慢過慢文今海等心於
T2217_.59.0704b03: 一切勝事皆歸於已似増上慢。光記云。於
T2217_.59.0704b04: 未證得勝功徳中謂已證得名増上慢文
T2217_.59.0704b05: 故知今二＊心於慢開之故對治釋云不應
T2217_.59.0704b06: 起大慢之心也文
T2217_.59.0704b07: 譬如完堅之器者。廣韻云。完全也
T2217_.59.0704b08: 如是同性者。此一句示能同之心也。此心亦
T2217_.59.0704b09: 爾下釋此句也。已下釋上二句也。文點云。
T2217_.59.0704b10: 謂諸有修習行業彼生心。如是同性云云
T2217_.59.0704b11: 今如是同性一句別顯受生心能同總通諸
T2217_.59.0704b12: 心能似也
T2217_.59.0704b13: 由黒白業受善惡報者。此倶舍論等中明四
T2217_.59.0704b14: 業中白白業黒黒業二種也。如次異熟。又白
T2217_.59.0704b15: 黒故云受善惡報。故頌疏十六云。欲界諸不
T2217_.59.0704b16: 善業一向名黒。染污性故。異熟亦黒。不可意
T2217_.59.0704b17: 故。色界善業一向名白。不雜惡故。異熟亦
T2217_.59.0704b18: 白。是可意故文問。若約四業次第可云黒
T2217_.59.0704b19: 白。何云白黒乎。答。若云黒白亂第三雜業
T2217_.59.0704b20: 故。爲顯是善惡二種業云白黒也。四業中
T2217_.59.0704b21: 無隨一白黒故。故光記云。以欲界中惡勝
T2217_.59.0704b22: 善故惡名黒黒不名白黒。善名白白文故
T2217_.59.0704b23: 知今白黒者擧欲不善色善業也。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: 善業名黒白。惡所雜故。異熟亦黒白。非愛
T2217_.59.0704b26: 果雜故。善性是白非是黒。黒來陵雜立黒白
T2217_.59.0704b27: 名。約前後間雜不據自性也文問。異熟云
T2217_.59.0704b28: 彼彼無量差別身。何但云人果耶。答。非愛
T2217_.59.0704b29: 果雜故云無量身歟。或又大師釋云。人及修
T2217_.59.0704c01: 羅非是純惡。雜業所感文通二趣故云無量
T2217_.59.0704c02: 身歟。問。若爾惡果既通三惡趣。何不云
T2217_.59.0704c03: 無量。乎。答。彼雖三趣皆惡果故。此雖二
T2217_.59.0704c04: 趣有善惡果故。又修羅通天鬼畜三趣故
T2217_.59.0704c05: 言實有四趣故云無量歟
T2217_.59.0704c06: 除去不善純修白法者。或云。前白黒業中除
T2217_.59.0704c07: 去黒業純修白業故云純白。前與黒倶故
T2217_.59.0704c08: 非純耳。應知由所作種種雜故等者釋成上
T2217_.59.0704c09: 白黒業等也。就此善中等者。此善有命終生
T2217_.59.0704c10: 天後得涅槃之功故云更去麁鑛乃至得成
T2217_.59.0704c11: 醍醐妙果也。私云。六十心皆所治妄心故黒
T2217_.59.0704c12: 白倶所治妄心。何其中捨黒取白。況復今白
T2217_.59.0704c13: 黒業所似之譬也。全非能同之心。何云取
T2217_.59.0704c14: 彼中乎。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善種雜起故四業
T2217_.59.0704c16: 中有漏三種業爲所治無漏業爲能治也。故
T2217_.59.0704c17: 倶舍論云。佛依業果性類不同所治能治殊
T2217_.59.0704c18: 説黒黒等四文又云。能盡彼無漏者彼是所
T2217_.59.0704c19: 治也。無漏能治也。謂無漏業能盡彼前黒等
T2217_.59.0704c20: 三業名非黒非白文問。若爾所除既通善
T2217_.59.0704c21: 惡。何唯云除去不善。又無漏名非黒非白。
T2217_.59.0704c22: 但云純白＊耶。答。若望無漏有漏善猶屬
T2217_.59.0704c23: 惡故。故釋論中五趣四生業皆名惡業也。
T2217_.59.0704c24: 上行者能同心亦兼善惡者可漏無漏。若
T2217_.59.0704c25: 不爾者行者以所修行迴向惡趣乎。或又
T2217_.59.0704c26: 除去不善者以無漏除有漏不善。就此善
T2217_.59.0704c27: 中下以無漏去有漏善也。又依前義去
T2217_.59.0704c28: 因劣無漏得果無漏義也。又非黒非白者
T2217_.59.0704c29: 彼論釋此事云。此非白言是密意説。謂佛
T2217_.59.0705a01: 於彼大空經中告阿難陀。諸無學法純善
T2217_.59.0705a02: 純白一向無罪文仍無失
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。梵本缺文。又經異本釋相終有此四
T2217_.59.0705a05: 字。私案經疏倶以無本爲善。所以者何。既
T2217_.59.0705a06: 云梵本缺文。又云少一猨猴心不云世心。
T2217_.59.0705a07: 又經中列名中既不標。釋相中何致此問
T2217_.59.0705a08: 乎。問。歌詠心泥心雖列名擧之又釋相中
T2217_.59.0705a09: 致問疏中釋梵本缺文。今又可爾＊耶。答。彼
T2217_.59.0705a10: 二心釋義是異今釋。故二心釋云。第三十
T2217_.59.0705a11: 二歌詠心梵本缺文不釋。阿闍梨言。此喩
T2217_.59.0705a12: 傳法音也文泥心釋同之。彼二心列名幷有
T2217_.59.0705a13: 問故疏標歌詠心泥心未釋行相。故云缺
T2217_.59.0705a14: 文不釋。顯闕釋文之義。又云阿闍梨言此
T2217_.59.0705a15: 喩傳法音也出行相而未云少歌詠心。
T2217_.59.0705a16: 然今但云第六十心不標名。又無不釋言。
T2217_.59.0705a17: 應知梵本闕名及釋也。又經若有列名及
T2217_.59.0705a18: 問何云少猨猴心。直可釋行相也。又設雖
T2217_.59.0705a19: 有問准前二心應云第六十世心。若第六
T2217_.59.0705a20: 十心外有云何世心句似重言無用。就中
T2217_.59.0705a21: 諸本經皆列名無擧此名。何輒致問矣。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_.59.0705a27: 或時行者本情偏多等者。如獼猴心等云本
T2217_.59.0705a28: 情偏多。此行人散亂偏多故。云今就偏盛
T2217_.59.0705a29: 而言即此意矣。多貪多嗔等偏多又可同之
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: 中前六從法立名後三從喩得稱也。此外
T2217_.59.0705b04: 心復或依法立名。從初貪心至無諍心
T2217_.59.0705b05: 十四心幷人心慳心窟心已上十七心也。又
T2217_.59.0705b06: 約譬呼名。謂商人心又從河心至鼠心
T2217_.59.0705b07: 七心及撃鼓心又從師子心至板心十心
T2217_.59.0705b08: 從顯色心至猨猴心十二心也。已上三十
T2217_.59.0705b09: 也。或兼法譬心。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。依發動先習義六
T2217_.59.0705b12: 道心具生八部心可起乎。答。六道中擧五
T2217_.59.0705b13: 道顯地獄。羅刹鬼道攝歟。又地獄攝歟。又
T2217_.59.0705b14: 八部中擧四部天龍阿修羅
迦樓羅		顯餘歟
T2217_.59.0705b15: 自然得順淨菩提心者。今此順義通遠近。若
T2217_.59.0705b16: 約與善種雜起之義未得唯蘊無我等。故
T2217_.59.0705b17: 覺察心遠順初地淨菩提心故猶如順解
T2217_.59.0705b18: 脱分也。若約如歌詠心云當得内證之惠
T2217_.59.0705b19: 幷舞心云當念除蓋障三昧等。近淨菩提心
T2217_.59.0705b20: 故猶如順決擇分也
T2217_.59.0705b21: 平治心地時等者。抄云。謂阿闍梨爲弟子
T2217_.59.0705b22: 作漫荼羅擇地之時。地中一切惡物一一
T2217_.59.0705b23: 擇去要令平淨乃至地中毛髮若不擇去不
T2217_.59.0705b24: 名淨地○覺察已而揀去之乃名淨地也
T2217_.59.0705b25: 文疏第四云。復次阿闍梨既知弟子心地堪
T2217_.59.0705b26: 可於中達立大悲漫荼羅。即住於深定審
T2217_.59.0705b27: 諦分別觀之以惠甄擇。去無所堪住雜穢
T2217_.59.0705b28: 諸垢。然後令堅實爲作莊嚴。不然則宿業
T2217_.59.0705b29: 餘氣能生障礙也○毛髮謂六十心等○灰
T2217_.59.0705c01: 炭謂示小法起二乘心○若欲使極淨道
T2217_.59.0705c02: 場者百六十種上中微垢皆擇使無餘。乃至
T2217_.59.0705c03: 至灌頂地中非淨土者悉宜簡去之。方名
T2217_.59.0705c04: 究竟淨也文又第三卷云。且如下文云先
T2217_.59.0705c05: 爲弟子擇治平地。若論外事自如常釋。若
T2217_.59.0705c06: 爲我倒凡夫擇得一念守齊種子心治令
T2217_.59.0705c07: 平正亦名治地。乃至爲一生補處菩薩擇
T2217_.59.0705c08: 去心中無明父母極細之垢亦名治地文
T2217_.59.0705c09: 准此等釋。治毛髮六十心初至出世初心
T2217_.59.0705c10: 未及治灰炭度百六十心度無明極細歟
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: 何再數説來耶。答。或云。由前六十心文此
T2217_.59.0705c14: 説來也。問。彼文貪心無貪心等專明再數義。
T2217_.59.0705c15: 非全示五根本體。況彼但見惑。今通見修。
T2217_.59.0705c16: 義門既異。何依彼云明今再數乎答。貪無
T2217_.59.0705c17: 貪名異其體同貪。嗔心慈心等亦爾。以末推
T2217_.59.0705c18: 本。貪嗔癡等義自顯故。疏云謂貪嗔癡慢
T2217_.59.0705c19: 疑也。又寛狹雖異貪嗔等義同故。或又六
T2217_.59.0705c20: 十心何局見惑矣。故乘前此文來矣。或又
T2217_.59.0705c21: 六十心中説再數故百六十心五重再數依
T2217_.59.0705c22: 彼文而來也。私云。大本中具出名相。今略
T2217_.59.0705c23: 本故但擧再數説也。故知依大本而此説
T2217_.59.0705c24: 來矣。故疏云。其名相具如十萬偈中説文例
T2217_.59.0705c25: 如起信論摩訶衍者句牒大覺經文也。問。
T2217_.59.0705c26: 再數局五重。有何因耶。答。暹僧都云。此
T2217_.59.0705c27: 根本煩惱横有五種故竪亦有五再數歟。
T2217_.59.0705c28: 私云。爲對百六十摩訶衍歟。或隨宜安立。
T2217_.59.0705c29: 何必責所由矣
T2217_.59.0706a01: 疏亦是答諸心相等者。私記第十云。自下明
T2217_.59.0706a02: 百六十心義也。是即答前第八問凡夫異熟
T2217_.59.0706a03: 心義也。又出世間心生乃至四分之一度於
T2217_.59.0706a04: 信解者答第九問行者之殊異心之義也文
T2217_.59.0706a05: 私云。此記意以越世間三妄執句中所越百
T2217_.59.0706a06: 六十心答前第八問云也。此義不然。第八
T2217_.59.0706a07: 問前未答。何云亦是乎。故知可答第四心
T2217_.59.0706a08: 諸相句也。前六十心答彼今復答故云亦
T2217_.59.0706a09: 是也。猶如六無畏文云猶是答前心相句
T2217_.59.0706a10: 矣。然三處答之請心相句兼三意故。所
T2217_.59.0706a11: 以六十心唯顯染心義六無畏偏示淨心義。
T2217_.59.0706a12: 今通染淨心也。若爾今文廣通能越所越
T2217_.59.0706a13: 心。何唯云衆生異熟心而配初一句耶。疏
T2217_.59.0706a14: 中既唱一章不別屬。故知諸心相問通能
T2217_.59.0706a15: 所越文心殊異唯在於能越文故不指屬
T2217_.59.0706a16: 也。或云。心殊異通第八九二句。若爾殊異又
T2217_.59.0706a17: 遍全文歟。若約染淨心自位答心相。若
T2217_.59.0706a18: 又相望互異故答殊異也。私云。疏第一云
T2217_.59.0706a19: 瑜伽行者殊異之心專可淨心。又十八釋云
T2217_.59.0706a20: 殊異者謂如來三三昧耶之身文心身雖異
T2217_.59.0706a21: 同是淨法。因果雖別倶又善體也。何云通
T2217_.59.0706a22: 染心矣。當知心相通染淨殊異唯能越心
T2217_.59.0706a23: 也問。若爾六無畏何不答殊異＊耶。答。彼
T2217_.59.0706a24: 唯淨心故今文對所度妄心顯能度殊異
T2217_.59.0706a25: 故。又義。於三劫淨心有顯密能所寄齊心。
T2217_.59.0706a26: 所寄齊淨心答心相。故六無畏云答心相
T2217_.59.0706a27: 而不云答殊異。今文中第三劫明能寄齊
T2217_.59.0706a28: 眞言行故此文答瑜伽行者殊異心也。問。
T2217_.59.0706a29: 其文既別。何不指屬＊耶。答。謂理實爲顯
T2217_.59.0706b01: 三劫皆通密不指屬歟。問。若爾六無畏亦
T2217_.59.0706b02: 可爾。何。答。彼經中偏説如常故若依疏意
T2217_.59.0706b03: 可爾也。故釋云。明三劫六無畏衆多心相
T2217_.59.0706b04: 擬儀外迹而顯修證之深淺云云可悉之｣
T2217_.59.0706b05: 疏由有無明故等者。五根本外存無明別體
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: 此五根本何爲種子。答。無明是種文又大師
T2217_.59.0706b09: 三妄外更出微細忘執。疏下文擧無明父母
T2217_.59.0706b10: 極細之垢矣。又義云。五根本中癡強勝故且
T2217_.59.0706b11: 云能生也。非有別體也。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: 諸煩惱生必由癡故文諸惑生必由癡癡未
T2217_.59.0706b14: 必依諸惑故云爾也。五根本外非有別無
T2217_.59.0706b15: 明也。又義云。約體用且爲能所生。非別
T2217_.59.0706b16: 法歟。例如云因不如故得起而有矣。此三
T2217_.59.0706b17: 義中初義爲劣。若存別體者再數及六重
T2217_.59.0706b18: 故。或又彼一開五。故非再數歟。仍經中不
T2217_.59.0706b19: 説耳。第二義爲勝矣
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。謂有妨云。根本煩惱有六。何
T2217_.59.0706b22: 以但言由有無明故生五根本煩惱不説
T2217_.59.0706b23: 生五見。豈五見不從無明生耶。故今通
T2217_.59.0706b24: 云所以不説五見者多在六十心中也文此
T2217_.59.0706b25: 釋意爲顯五見又本惑而無明所生成此
T2217_.59.0706b26: 釋也。未必謂見修分別幷爲末惑之義也。
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。私謂見煩惱多在五根本中
T2217_.59.0706b29: 之疑使所也。法界次第即名此五爲五鈍
T2217_.59.0706c01: 使也文私云。此釋未審。愚推云。依小乘性
T2217_.59.0706c02: 相疑及五見唯見惑故且約見惑同邊云在
T2217_.59.0706c03: 疑使所未必屬彼。利鈍別故。引法界次第
T2217_.59.0706c04: 即此意歟。又違疏文故。或又六十心中五根
T2217_.59.0706c05: 本中疑使所存五見歟。此又見惑同故攝彼
T2217_.59.0706c06: 歟。但多在六十心者彼見惑爲本故云爾。非
T2217_.59.0706c07: 無修惑。故擧貪嗔等。今百六十心修惑爲
T2217_.59.0706c08: 宗。故專擧五鈍疑攝五見也。般若寺抄一
T2217_.59.0706c09: 云。問。六十心以何爲根本。答。以五見爲
T2217_.59.0706c10: 根本也。問。其五見者何。貪嗔癡慢疑也文此
T2217_.59.0706c11: 釋意於五根本有見修二義。六十心是從
T2217_.59.0706c12: 五根本見惑邊開也准知百六十心從五根
T2217_.59.0706c13: 本修惑邊開歟。應知六十百六十同但於
T2217_.59.0706c14: 五鈍開而各攝五利歟。教相抄第三云。此
T2217_.59.0706c15: 即顯五見爲貪等之末惑尚在百六十心之
T2217_.59.0706c16: 中也。非爲成五見百六十心所不攝之義。
T2217_.59.0706c17: 言屬見煩惱在六十心中云云此意爲以五
T2217_.59.0706c18: 見而爲五根本之末惑所由也。意屬五見
T2217_.59.0706c19: 之煩惱多在六十心末惑之中也爲言非謂
T2217_.59.0706c20: 見惑矣。問。大小乘經論中皆以五見名根
T2217_.59.0706c21: 本煩惱。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_.59.0706c24: 若爾何違顯密釋義爲末惑耶。況復十煩
T2217_.59.0706c25: 惱是利鈍水火法。何以五利爲五鈍末惑
T2217_.59.0706c26: 乎。答。本末隨宜故。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。又
T2217_.59.0706c28: 如云諸煩惱生必由癡故者以無明爲本。
T2217_.59.0706c29: 今疏又云由無明故等。又云我倒所生等。准
T2217_.59.0707a01: 知又利鈍雖異引生義不定。何不爲末惑
T2217_.59.0707a02: 矣。私記第十云。是明於百六十心不攝五
T2217_.59.0707a03: 見之所以云云又云。彼六十心之中貪嗔癡
T2217_.59.0707a04: 等是屬見煩惱所引生惑也。此百六十心之
T2217_.59.0707a05: 中五根本煩惱是屬愛類也。是類別故但此
T2217_.59.0707a06: 經雖説屬愛百六十義。而理實於五見煩
T2217_.59.0707a07: 惱亦再數可有百六十心也取意此意屬見
T2217_.59.0707a08: 惑煩惱在六十心＊也爲言問。五根本中疑
T2217_.59.0707a09: 唯是見惑。何百六十心唯修惑耶。又於第一
T2217_.59.0707a10: 重内有三種三妄。六十心既麁妄攝。何見修
T2217_.59.0707a11: 大別乎。答。疑是倶舍唯識等雖判唯見惑。
T2217_.59.0707a12: 義章中於疑分別疑事疑理。通見修歟。私
T2217_.59.0707a13: 記云。疑是始教中判唯見斷今圓密兩教中
T2217_.59.0707a14: 亦通修斷無咎云云又然就第一重内者。五
T2217_.59.0707a15: 鈍五利各有三妄故見修倶指第一重内無
T2217_.59.0707a16: 失或人云。六十心廣。通十煩惱故。百六十
T2217_.59.0707a17: 心狹局五鈍故。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。所謂不説五見以屬見
T2217_.59.0707a20: 煩惱多在六十心中文私案諸義皆未詳。但
T2217_.59.0707a21: 六十心百六十心可通見修二惑。眞言行者
T2217_.59.0707a22: 雜起心何唯局見惑不通修惑。多分應是
T2217_.59.0707a23: 任運起惑。未必依邪師等。故但下見道所
T2217_.59.0707a24: 斷擧六十心者彼且取見惑邊故云我倒
T2217_.59.0707a25: 所生倶舍云。疑及五見唯分
別起文。今疏依此意歟		總言之六十心通
T2217_.59.0707a26: 見修故今通妨明無明所生之義如抄
釋也		或又
T2217_.59.0707a27: 大乘意身邊二見通見修故我倒所生義非
T2217_.59.0707a28: 局見惑之因歟。又疑是唯分別起大小乘所
T2217_.59.0707a29: 制無違。何唯云修惑。義章釋彼具釋云。疑
T2217_.59.0707b01: 有二種。一者疑事○二者疑理○小乘法中
T2217_.59.0707b02: 唯取疑理。大乘通取。皆須斷故文此釋意事
T2217_.59.0707b03: 疑是大乘意歟。然彼章釋見修云。大乘所
T2217_.59.0707b04: 説一切煩惱無不迷理。於中麁者判爲見
T2217_.59.0707b05: 或細爲修惑文既於迷理許修斷。若爾迷
T2217_.59.0707b06: 事何非見斷。故唯識論雖判疑唯分別起。
T2217_.59.0707b07: 彼疏釋云即縁事理倶是疑也文當知不
T2217_.59.0707b08: 遮迷事疑亦見斷耳具如六十
心文辨		又般若寺釋
T2217_.59.0707b09: 五根本雖皆見惑非謂五皆修惑歟。當知
T2217_.59.0707b10: 六十百六十皆通見修故亦各可攝十煩
T2217_.59.0707b11: 惱。百六十心又五根本癡攝五見歟。故疏第
T2217_.59.0707b12: 十列六根本次第異諸論説癡次擧見。可
T2217_.59.0707b13: 思之其文如
上引		故義章六云。三毒分別除貪
T2217_.59.0707b14: 除嗔除疑自餘一切悉是無明文問。案六
T2217_.59.0707b15: 十心文專擧五鈍未見五見名。若在六十
T2217_.59.0707b16: 心故今不示者專今不可擧五鈍耶。答。六
T2217_.59.0707b17: 十心中雖擧五鈍彼再數末惑非本。故五
T2217_.59.0707b18: 見無名非無其體謂河心邊見自在心等身
T2217_.59.0707b19: 見歟。故云爾歟。或云。屬見煩惱者非直取
T2217_.59.0707b20: 五見體。取見倶生之惑及前後所引之惑
T2217_.59.0707b21: 云屬見煩惱歟。何者六十心中亦有五鈍
T2217_.59.0707b22: 故。謂見倶生但局五鈍所引廣通十煩惱
T2217_.59.0707b23: 也。意云。以能屬見倶生及前後起之煩惱多
T2217_.59.0707b24: 在六十心中所屬五見可攝六十心中也爲
T2217_.59.0707b25: 言疏上文云。或一時雜起或次第而生文可
T2217_.59.0707b26: 悉之。又義。屬見者。屬見惑煩惱有六中
T2217_.59.0707b27: 疑及五見
唯分別起		疑在百六十心中故少也。五見在六
T2217_.59.0707b28: 十心中故云多也。或義云。私謂。五根本煩
T2217_.59.0707b29: 惱中除疑外只是鈍使。此之四種自通利鈍。
T2217_.59.0707c01: 又渉見思。言不説者見惑是初果所斷即初
T2217_.59.0707c02: 重中初重是也。今只取二果已上所斷故云
T2217_.59.0707c03: 不説也云云私云。四種通利鈍依憑何在。大
T2217_.59.0707c04: 乘章第六云。依如毘曇。前五是利。推求性
T2217_.59.0707c05: 故後五是鈍。非推求故。前依成實○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○大乘法中倶有其相文依此釋今義
T2217_.59.0707c08: 違三宗説矣。又百六十心局二果所斷未
T2217_.59.0707c09: 審。麁妄中三重初六十心何非百六十攝乎｣
T2217_.59.0707c10: 疏初再數爲十等者。教相抄第三云。就此
T2217_.59.0707c11: 五鈍惑成百六十心時初再數爲十者。約
T2217_.59.0707c12: 所縁境。貪分二種謂貪心無貪心。乃至疑分
T2217_.59.0707c13: 二。謂疑心決心也。故成十。此中貪心者
T2217_.59.0707c14: 貪染法故。無貪心者不好善處故。乃至疑
T2217_.59.0707c15: 心者疑善惡。決定心者一切行隨人教命而
T2217_.59.0707c16: 正惠觀察也。次第二再數成二十者。於貪
T2217_.59.0707c17: 心亦分二。謂縁色貪縁心貪也。無貪心亦
T2217_.59.0707c18: 分二。不求有漏善不求無漏善。乃至疑分
T2217_.59.0707c19: 二。謂縁色疑縁心疑。決定心亦分二。謂信
T2217_.59.0707c20: 無理苦行信無理樂行等也。故成二十。次
T2217_.59.0707c21: 第三再數成四十者。付上所成二十惑色
T2217_.59.0707c22: 貪分爲二。謂縁爲我所之境色貪縁他所
T2217_.59.0707c23: 有之色貪也。縁我所境時即起身見也。如
T2217_.59.0707c24: 是等即身見云貪之末惑也。心貪分二。謂
T2217_.59.0707c25: 愛自持戒心爲眞道愛他無色界衆生心
T2217_.59.0707c26: 爲涅槃。如此等即戒取見。取云貪末惑也。
T2217_.59.0707c27: 乃至信無理苦行分二。信無理樂行亦分
T2217_.59.0707c28: 二。故成四十。如是五度數之故成百六十
T2217_.59.0707c29: 心。又義云。於五根本煩惱五返數之成百
T2217_.59.0708a01: 六十心取意。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。大日經幷疏云五根本煩惱五
T2217_.59.0708a03: 度數成百六十隨煩惱。今云貪嗔癡開者成
T2217_.59.0708a04: 百六十乃至八萬。三毒與五根本本數已不
T2217_.59.0708a05: 同。如何同云成百六十乎。答。五根本五度
T2217_.59.0708a06: 數之成百六十。故貪一煩惱起時有百六
T2217_.59.0708a07: 十。乃至疑煩惱起時亦有百六十。故三毒一
T2217_.59.0708a08: 一開時云有百六十也。問。五根本煩惱五
T2217_.59.0708a09: 度數成百六十方如何。答。疏云。此五根本
T2217_.59.0708a10: 煩惱初再數爲十第二再數成二十第三再
T2217_.59.0708a11: 數成四十第四再數成八十第五再數成
T2217_.59.0708a12: 百六十心。故云一二三四五再數成百六十
T2217_.59.0708a13: 心也。○問。五度再數成百六十意如何。
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: 應種類而有貪無嗔無嗔等十煩惱故云
T2217_.59.0708a18: 初再數爲十也。第二再數成二十者嗔煩惱
T2217_.59.0708a19: 起時嗔具前貪無貪等十無嗔具貪無貪等
T2217_.59.0708a20: 十故云第二再數成二十也。第三再數成
T2217_.59.0708a21: 四十者癡煩惱起時癡具前二十無癡具前
T2217_.59.0708a22: 二十故云第三再數成四十也。第四再數
T2217_.59.0708a23: 成八十者慢煩惱起時慢具前四十無慢具
T2217_.59.0708a24: 前四十故云第四再數成八十也。第五再
T2217_.59.0708a25: 數成百六十者疑煩惱起時疑具前八十無
T2217_.59.0708a26: 疑具前八十故云第五再數成百六十也。
T2217_.59.0708a27: 又疑爲始逆數至貪亦同成百六十也。五
T2217_.59.0708a28: 根本煩惱皆同始終次第無定但五中隨起
T2217_.59.0708a29: 爲始爲終。五度再數成百六十亦復如是。
T2217_.59.0708b01: 故貪具百六十嗔具百六十乃至疑具百
T2217_.59.0708b02: 六十有五種百六十也。此百六十具貪時
T2217_.59.0708b03: 此百六十皆成貪種類。具嗔時此百六十
T2217_.59.0708b04: 皆成嗔種類。如是五種百六十種類義門
T2217_.59.0708b05: 各別也。故摽貪嗔癡云百六十乃至八萬。
T2217_.59.0708b06: 意可知文私云。今云貪嗔癡開成百六十
T2217_.59.0708b07: 者大師祕藏記云。三妄執貪嗔癡。開百六
T2217_.59.0708b08: 十＊心乃至八萬塵勞文此文也。再數古徳二
T2217_.59.0708b09: 義中。朝譽意開五根本單成百六十。問答
T2217_.59.0708b10: 意五根本各各成百六十。初度再數二師雖
T2217_.59.0708b11: 同後後再數二義有殊故也。此中前義雖
T2217_.59.0708b12: 粗順疏文頗違記文矣。後義非啻順疏
T2217_.59.0708b13: 文亦冥記文矣。故知疏家擧五根本是顯
T2217_.59.0708b14: 再數數五返而成百六十宗家但擧三毒
T2217_.59.0708b15: 又示一一皆具百六十也。又記文擧三毒
T2217_.59.0708b16: 攝慢疑歟。義章第六云。二三毒分別除貪
T2217_.59.0708b17: 除嗔自餘一切悉是無明。故論説言。除貪
T2217_.59.0708b18: 除嗔餘之八使從捨生故斯名癡也文准又
T2217_.59.0708b19: 以慢疑攝癡也問。再數何以知貪無貪等
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: 如經文云云私云。等者等取疑心決定心等
T2217_.59.0708b23: 也。具如經文者今經中六十心文也。應知六
T2217_.59.0708b24: 十心是示再數惑也。又等者等取五重再數
T2217_.59.0708b25: 名相。經文者指大本歟。故疏云。其名相具
T2217_.59.0708b26: 如十萬偈中説文問。准大小乘性相無貪
T2217_.59.0708b27: 無嗔等其性唯善不通惡無記。何爲再數末
T2217_.59.0708b28: 惑。故唯識論釋十一唯善。倶舍論判唯是善
T2217_.59.0708b29: 性。何。答。其名雖同其體全別。此不貪善法
T2217_.59.0708c01: 彼不着三有故。又非無依憑。大般若經三
T2217_.59.0708c02: 百一十六初分趣
智品		云。善現復白佛言。世尊。若
T2217_.59.0708c03: 菩薩摩訶薩能於如是甚深般若波羅密多
T2217_.59.0708c04: 生信解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爲性遠離
T2217_.59.0708c06: 貪嗔癡相爲相状貎
准之		復次善現。是菩薩摩
T2217_.59.0708c07: 訶薩調伏貪無貪嗔無嗔癡無癡性爲性遠
T2217_.59.0708c08: 離貪無貪嗔無嗔癡無癡相爲相状貎
准知		善現。
T2217_.59.0708c09: 若菩薩摩訶薩成就如是性相状貎乃於如
T2217_.59.0708c10: 是甚深般若波羅蜜多能生信解文私案。此
T2217_.59.0708c11: 文既以無貪無嗔等爲障信解之惑品。又
T2217_.59.0708c12: 正説中但云貪嗔癡復次文云貪無貪等應
T2217_.59.0708c13: 知再數貪等云貪無貪等也。故知無貪無
T2217_.59.0708c14: 嗔等爲再數末惑專出于此經矣
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。隨六塵境事起心愛色惡色
T2217_.59.0708c18: 愛聲惡聲亦嗔色喜色嗔聲喜聲如是事
T2217_.59.0708c19: 事有有無邊執不得中道故云隨事異名
T2217_.59.0708c20: 輒分爲二也文私記第十云。是爲表二障未
T2217_.59.0708c21: 斷時二法之一時有二礙用故於五根本煩
T2217_.59.0708c22: 惱再數之云耳文
T2217_.59.0708c23: 就此二中復更展轉等者。此文依再數而成
T2217_.59.0708c24: 八萬乃至無量之所由也。合譬中從此復更
T2217_.59.0708c25: 等文矣。若更約下出別義。謂於五根本又
T2217_.59.0708c26: 約九品等開百六十心乃至成無量也。
T2217_.59.0708c27: 故知説法説有二重譬中唯有一種也。又
T2217_.59.0708c28: 云。此義不爾。以衆生下出再數所由。中以
T2217_.59.0708c29: 衆生乃至輒分爲二者是擧初返再數之所由
T2217_.59.0709a01: 也。意云。衆生五根本煩惱心中先貪心一種
T2217_.59.0709a02: 隨所作事業而異二名也。依染淨污淨
T2217_.59.0709a03: 心名貪心不染善法故名無貪心。故云
T2217_.59.0709a04: 常依二法隨事異名也。餘又爾也。次就此二
T2217_.59.0709a05: 中乃至偈中説者於前貪無貪等展轉隨事
T2217_.59.0709a06: 四反再數成百六十心也。彼等名相如大本
T2217_.59.0709a07: 也爲言復若更約下約九品而明成八萬
T2217_.59.0709a08: 幷無量之義也。可合譬中從此復更等。法
T2217_.59.0709a09: 譬相順。何煩法中分兩重乎。若百六十心
T2217_.59.0709a10: 又約九品者不順再數經文。又約九品再
T2217_.59.0709a11: 數五反再數其數可増百六十矣。故知若更
T2217_.59.0709a12: 前百六十心約九品等數乃至成八萬及無
T2217_.59.0709a13: 量也爲言
T2217_.59.0709a14: 又如劫初時人等者。頌疏第十二云。劫初時
T2217_.59.0709a15: 人皆如色界。諸根無缺形色端嚴。身帶光
T2217_.59.0709a16: 明騰空自在。飮食喜樂長壽久住。有如是
T2217_.59.0709a17: 類。地味漸生。其味甘美其香鬱馥。時有一
T2217_.59.0709a18: 人禀性耽味馥香取食。餘人隨學競取食
T2217_.59.0709a19: 之。爾時方名初受段食。資段食故身漸堅
T2217_.59.0709a20: 重光明隱沒黒闇便生。日月衆星從慈出現。
T2217_.59.0709a21: 由漸耽味地味便隱。從斯復有地皮餅生。
T2217_.59.0709a22: 競耽食之。地餅復隱。爾時復有林藤出現。
T2217_.59.0709a23: 競耽食故林藤復隱。爾時有非耕種香稻自
T2217_.59.0709a24: 生。衆共取之以充所食。此食麁故殘穢在
T2217_.59.0709a25: 身。爲欲蠲除便生二道。因斯遂復有男
T2217_.59.0709a26: 女二根生。由二根殊故形相亦異。宿習力
T2217_.59.0709a27: 故便相膽視。因此遂生非理作意。欲貪
T2217_.59.0709a28: 鬼魅惑亂身心失意猖狂行非梵行。人中
T2217_.59.0709a29: 欲鬼初生發此時。爾時諸人隨取香稻無
T2217_.59.0709b01: 所貯積。後時有人禀性嬾惰長取香稻貯
T2217_.59.0709b02: 擬所食。餘人隨學漸多停貯。由此於稻生
T2217_.59.0709b03: 我心多收無厭。隨收處無復再生。遂共
T2217_.59.0709b04: 分田慮遠盡於已分田生悋護心。於他
T2217_.59.0709b05: 分田有懷侵奪。劫偸過起始於此時。爲
T2217_.59.0709b06: 欲遮防共取聚評議僉量衆内一有徳
T2217_.59.0709b07: 人各以所收六分之一雇令防護封爲田
T2217_.59.0709b08: 主。因斯故立刹帝利名。大衆欽承恩流率
T2217_.59.0709b09: 土。故復名大三未多王此云共
許王也		自後諸王
T2217_.59.0709b10: 此王爲首。時人或有情厭居樂家在空
T2217_.59.0709b11: 閑精修戒行。因斯故得波羅門名。此云
淨志		後
T2217_.59.0709b12: 時有王貪悋財物不能均給國土人民。故
T2217_.59.0709b13: 貧匱人者多行賊盜。王爲禁止行輕重罰。
T2217_.59.0709b14: 爲殺害業始於此時。時有罪人心怖刑罰
T2217_.59.0709b15: 覆藏其罪異想發言。虚誑語生此時爲首
T2217_.59.0709b16: 文私云。頌疏中地味地餅如次當今疏地
T2217_.59.0709b17: 肥地膚歟。又疏中地肥乃至地膚林藤云云
T2217_.59.0709b18: 乃至言顯何物乎。可見阿含經矣。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: 出擧法説現證也。或云。譬説中有兩重其
T2217_.59.0709b22: 一也。又言。顯譬有二重。如者譬喩義也。合
T2217_.59.0709b23: 説文中爲此喩者等者此意矣。但以法譬法
T2217_.59.0709b24: 其例非無。嘉祥釋云。法性如涅槃文所以
T2217_.59.0709b25: 擧劫初現證顯滅後煩惱生起。故爲法譬
T2217_.59.0709b26: 也。又義云。准法花三周説。法譬因縁次第
T2217_.59.0709b27: 歟。謂雖上以法譬明再數義而未示無明
T2217_.59.0709b28: 生起等因縁故又擧如劫初人示彼生起之
T2217_.59.0709b29: 因縁。例如善心生起擧劫初人等矣。但所
T2217_.59.0709c01: 以爲此喩者。喩者曉義。未必譬喩之義
T2217_.59.0709c02: ＊也即曉釋義也。猶如二教論云喩曰耳
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。此有二義。謂
T2217_.59.0709c11: 若以淨菩提心爲出世間心即是超越三
T2217_.59.0709c12: 劫瑜祇之行。則出世間心生。出世間心生即
T2217_.59.0709c13: 是淨菩提心。此心出於一切世間故。若以
T2217_.59.0709c14: 佛惠初心爲出世間心即是三阿祇劫成
T2217_.59.0709c15: 佛亦名出世間心。今言三阿僧祇劫即三種
T2217_.59.0709c16: 妄執。行者若一生越此三妄執即一生成佛。
T2217_.59.0709c17: 何見有時分耶。故云若以等文教相抄第
T2217_.59.0709c18: 三述意云。此釋心云。於三妄執斷位疏心
T2217_.59.0709c19: 有二義。謂疏若以淨菩提心等者。若以初
T2217_.59.0709c20: 地爲出世間心是即地前斷三妄執也。若
T2217_.59.0709c21: 依此義可言經所説三瑜祇行皆是地前所
T2217_.59.0709c22: 行也。疏梵云劫波有二義等下第二義。若以
T2217_.59.0709c23: 佛果爲出世間心即三妄執至第十地盡
T2217_.59.0709c24: 之。疏心付第二義釋經始終也文抄第二
T2217_.59.0709c25: 云。今約因中具有麁･細･極細三重妄執障
T2217_.59.0709c26: 翳菩提。即以地前祕密方便越初劫一重麁
T2217_.59.0709c27: 妄名離一切障出世間心生。見心明道
T2217_.59.0709c28: 時淨菩提心始得顯現。如是練修至八地。
T2217_.59.0709c29: 時越第二劫一重妄執名離一切障。其菩
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