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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59

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T2217_.59.0727a01: 是第一僧祇内三種三妄執如次見修無學
T2217_.59.0727a02: 三道所斷也。聲聞･縁覺･證寂然界三乘人各
T2217_.59.0727a03: 經同三道斷彼三妄。然聲聞空我故攝唯
T2217_.59.0727a04: 蘊無我。縁覺與證寂然界空法故攝拔業
T2217_.59.0727a05: 因種。故疏云。如聲聞極觀察智解了唯蘊
T2217_.59.0727a06: 無我乃至此與聲聞異也云云亦云。行者如
T2217_.59.0727a07: 是觀察時乃至故名證寂然云云若分別配之
T2217_.59.0727a08: 小乘諸部。薩婆多攝唯蘊無我。遮我存蘊
T2217_.59.0727a09: 故名是倶舍宗。經部攝拔業因種歟。我
T2217_.59.0727a10: 法倶空故。是稱成實宗云云又暹僧都記云。
T2217_.59.0727a11: 他縁乘心有初分後分二種行位。以其初分
T2217_.59.0727a12: 爲此寂然界。五教章云。六諸法但名宗謂一
T2217_.59.0727a13: 説部。一切我法唯假名都無體。故此通初教
T2217_.59.0727a14: 之始。此初教始義者今寂然界也云云或義
T2217_.59.0727a15: 云。此菩薩通五六二心也。謂偏眞理邊攝
T2217_.59.0727a16: 第五心又法空邊第六攝也。例如犢子通
T2217_.59.0727a17: 第一第四二心矣私云。縁覺寂然人法二空
T2217_.59.0727a18: 雖異若約偏眞理同若依一僧祇攝攝縁
T2217_.59.0727a19: 覺也。以勝攝劣。是如聲聞藏攝縁覺菩薩
T2217_.59.0727a20: 藏攝大覺梵輔攝大梵。問。聲縁雖異同是
T2217_.59.0727a21: 湛寂人空理也。寂然菩薩既度一重法倒類
T2217_.59.0727a22: 水上蓮。何寂然菩薩立住心以縁覺不攝
T2217_.59.0727a23: 聲聞耶。依之六無畏中唯蘊無我爲一種
T2217_.59.0727a24: 攝縁覺更寂然別立矣。何。答。大師十住心
T2217_.59.0727a25: 專依論性相。經依別意趣開寂然故。故性
T2217_.59.0727a26: 相釋云素怛覽言因別意趣阿毘達摩依法
T2217_.59.0727a27: 相説文例亦爾。菩提心論中開二乘不明
T2217_.59.0727a28: 寂然。故大師廢立深存此意矣。但至六無
T2217_.59.0727a29: 畏釋者出沒隨宜。當卷下以寶珠譬。統論
T2217_.59.0727b01: 三劫始終時。拔業心後無縁乘前不出寂
T2217_.59.0727b02: 然界故
T2217_.59.0727b03: 三乘上中下等者。或云。唯蘊無我･湛寂･寂然
T2217_.59.0727b04: 云上中下心也。准十住心次第。唯蘊無我
T2217_.59.0727b05: 配聲聞湛寂當縁覺。雖有共事離分之時
T2217_.59.0727b06: 約勝故配三乘歟。或云。三乘各有上中下
T2217_.59.0727b07: 心。謂唯蘊無我根境界淹留修行拔業煩惱
T2217_.59.0727b08: 株杌及無明種子也。私案湛寂中有聲聞下
T2217_.59.0727b09: 乘縁覺中乘。同雖湛寂三昧分異故。亦故
T2217_.59.0727b10: 三使習氣斷異故爲下中也。寂然菩薩度
T2217_.59.0727b11: 一重法倒得法空故爲上根也。理實湛寂
T2217_.59.0727b12: 三道中見修二道中三乘倶有無學縁覺菩
T2217_.59.0727b13: 薩。寂然唯菩薩也。約勝位一往配耳
T2217_.59.0727b14:   建治二年七月中旬之比以傳法會
T2217_.59.0727b15:   談義之次記畢　金剛佛子頼瑜生年
五十二
T2217_.59.0727b16:
T2217_.59.0727b17:
T2217_.59.0727b18:
T2217_.59.0727b19: 大日經疏指心鈔卷第十一
T2217_.59.0727b20:   疏卷第二之四
T2217_.59.0727b21: 大乘行發無縁乘心法無我性者。演密鈔第
T2217_.59.0727b22: 三云。疏發無縁乘心等者。此心有二。一約
T2217_.59.0727b23: 眞心。二約事心。今初理運彌載眞心名乘。
T2217_.59.0727b24: 謂諸行者解了三界唯心心外更無一法故
T2217_.59.0727b25: 名無縁。無即一心。則是能遣。縁爲萬法。乃
T2217_.59.0727b26: 目所無。既了縁本不生是諸法無我性。爲
T2217_.59.0727b27: 斯乘體。發謂發起。即無發之發。以諸行者
T2217_.59.0727b28: 乘此眞心直至道場故曰發無縁乘心也。
T2217_.59.0727b29: 二事心者。萬行濟物。事心名乘。謂行者觀
T2217_.59.0727c01: 於六道隨縁普利而無自他能所之相名
T2217_.59.0727c02: 爲無縁。無即淨心。離冤親故。縁乃群生。有
T2217_.59.0727c03: 高下故既念平等一縁普令同修萬行。是
T2217_.59.0727c04: 則六度萬行爲斯乘體。發謂興起進策之義。
T2217_.59.0727c05: 以諸行者乘此無縁乘心上菩提道故曰
T2217_.59.0727c06: 無縁乘心也文私云。眞心･事心者如次疏無
T2217_.59.0727c07: 縁他縁義也。眞心者大智證理自利行也。事
T2217_.59.0727c08: 心者大悲濟物利他行也。即正體後得觀門
T2217_.59.0727c09: 也。或復眞心是眞理。五重唯識中識性唯識。
T2217_.59.0727c10: 即遣相證性識也。故唯識章云。事爲相用。遣
T2217_.59.0727c11: 而不取。理爲性體。應求作證文事心即識
T2217_.59.0727c12: 相唯識也。後得智觀門故。前四重唯識中隨
T2217_.59.0727c13: 應攝也。此釋意。眞心者即覺心不生義也。
T2217_.59.0727c14: 第二劫中不分二重故。宗家意不爾。無縁
T2217_.59.0727c15: 心又事心。法相唯談有爲識故。故釋無縁
T2217_.59.0727c16: 義云。觀阿陀那識了三界唯心云云異覺
T2217_.59.0727c17: 心乘如來藏云阿梨耶故。故覺自心本不生
T2217_.59.0727c18: 者眞理云心王也。二重別故。又義云。大乘
T2217_.59.0727c19: 行等三句通二種住心總標也。次釋成中依
T2217_.59.0727c20: 何以故徴問作二重答説。初如彼往昔乃至
T2217_.59.0727c21: 乾闥婆城者顯他縁心義。後彼如是捨無我
T2217_.59.0727c22: 乃至知自心性者明覺心乘義。是超越二劫瑜
T2217_.59.0727c23: 祇行者總結二心也。但大師以總標句屬
T2217_.59.0727c24: 第六者。總標屬前段。其例非一歟。二義中
T2217_.59.0727c25: 前義宜歟。二段文各有標釋。何總合成標
T2217_.59.0727c26: 釋矣。所以二段各總説初置祕密主言別説
T2217_.59.0727c27: 初各存何以故句
T2217_.59.0727c28: 即是明第二重等者。鈔云。謂初劫中五喩達
T2217_.59.0727c29: 諸法即空離一重法倒帶拆法故合論一
T2217_.59.0728a01: 僧祇。第二劫六喩正觀不可得空。以體法
T2217_.59.0728a02: 空觀頼耶法無我性故云第二重也取意私
T2217_.59.0728a03: 云。此義意於大乘法空觀。即空即心二重殊
T2217_.59.0728a04: 故。今云第二重也。又義。依大師住心次第。
T2217_.59.0728a05: 初劫中寂然界攝拔業。唯蘊拔業人無我分
T2217_.59.0728a06: 齊也。今對彼人無我。大乘法無我云第二
T2217_.59.0728a07: 重也。或又不云人法。三劫相望時。第二劫
T2217_.59.0728a08: 云第二重歟。問。今法無我中法者。指五蘊
T2217_.59.0728a09: 歟。答。或云。五蘊法也。但前即空帶拆法。今
T2217_.59.0728a10: 唯體法故法空有淺深也。私云。前即空覺云
T2217_.59.0728a11: 法也。故第三卷法無畏云離蘊之扼縛。法
T2217_.59.0728a12: 無我無畏云離法之扼縛云云六無畏中。既
T2217_.59.0728a13: 在後無畏離前無畏覺也。今亦可爾故。第
T2217_.59.0728a14: 三劫釋云。此中十喩望前十喩復成戲論
T2217_.59.0728a15: 文又第六無畏釋云。謂觀空性時。我之與蘊
T2217_.59.0728a16: 法及無縁自性無性取意
T2217_.59.0728a17: 梵音莽鉢羅等者。鈔云。莽此云無。鉢羅云他
T2217_.59.0728a18: 今欲明無縁他縁異故。以梵音甄之也文
T2217_.59.0728a19: 私云。此釋未審。無他梵語別。何云亦是他
T2217_.59.0728a20: 義耶。亦言無用歟
T2217_.59.0728a21: 乃至諸一闡提及二乘入正位者。暹記云。彼
T2217_.59.0728a22: 法相大乘。偏約帶權説存五性各別義。是
T2217_.59.0728a23: 大日宗依佛隨自意趣正理説成立一切衆
T2217_.59.0728a24: 生皆成佛義也文或人云。闡提有三種。斷善･
T2217_.59.0728a25: 無性･大悲也。二乘有二種。定性･不定也。寄
T2217_.59.0728a26: 同相宗義。今約斷善及不定性云拆伏攝
T2217_.59.0728a27: 受也。但入正位者。見道已上也。故上文云。
T2217_.59.0728a28: 與小乘見道適齊。然不堕聲聞正位文彼
T2217_.59.0728a29: 宗意已得果亦迴心故。或本未入正位云云十
T2217_.59.0728b01: 住心論所引同之。依此本者。約未起順決
T2217_.59.0728b02: 擇分已起順決擇分未得果三類論之歟。四
T2217_.59.0728b03: 位迴心瑜伽雜集等意也。如住心論第五具
T2217_.59.0728b04: 辨也。或未入正位者。指無餘位云正位歟。
T2217_.59.0728b05: 二乘極位故。若爾爲顯不定性云未歟。定
T2217_.59.0728b06: 性入無餘故。又云。准疏第一云一闡提必
T2217_.59.0728b07: 死之疾二乘實際作證已死之人者。無性闡
T2217_.59.0728b08: 提･決定二乘歟。然拆伏攝受者。菩薩拆誓願意
T2217_.59.0728b09: 樂也。非實得益矣。故慈恩釋云。以衆生界
T2217_.59.0728b10: 無盡時故。無性有情不成佛故。大悲菩
T2217_.59.0728b11: 薩無成佛故文又定性隨分有信解心。祕密
T2217_.59.0728b12: 神通力唯療彼故。又云正位者大乘正位
T2217_.59.0728b13: 也。被上二類。意云。闡提･二乘未入大乘正
T2217_.59.0728b14: 位者。攝受令入是乘也爲言故云。普令同入
T2217_.59.0728b15: 是乘文或云。大師御所持本。入正位云云二
T2217_.59.0728b16: 本義釋。入正位云云故知以入正位本爲勝。
T2217_.59.0728b17: 上多義中以初義爲善。攝大乘論云。身子
T2217_.59.0728b18: 化人既得受記。令未定入二乘正位者改
T2217_.59.0728b19: 小乘行。已入正位者。令其練根學菩薩也
T2217_.59.0728b20: 文玄論第
七引之		此文約凡聖位論入未入歟。唯
T2217_.59.0728b21: 識樞要上云。然第五性合有三種。一名闡底
T2217_.59.0728b22: 迦。二名阿闡底迦。三名阿顛底迦。一闡底
T2217_.59.0728b23: 迦。是樂欲義樂生死。阿闡底迦。是不樂欲
T2217_.59.0728b24: 義。不樂涅槃。故此二通斷善根人。不信･愚
T2217_.59.0728b25: 癡所覆蔽故。亦通大悲菩薩。大智大悲所
T2217_.59.0728b26: 薫習故。阿顛底迦名爲畢竟。畢竟無涅槃
T2217_.59.0728b27: 性故。此無性人亦得前二名也。前二久久
T2217_.59.0728b28: 當會成佛。後必不成文乃至者上法界衆生
T2217_.59.0728b29: 句。總標五性。今別句中擧無性･不定顯餘
T2217_.59.0728c01: 三乘性。故云乃至也。大師疏文次第闡提定
T2217_.59.0728c02: 性之文云云
T2217_.59.0728c03: 約此無縁大悲等者。私云。顯他縁又含經無
T2217_.59.0728c04: 縁乘之義也。謂住怨親平等觀普利一切
T2217_.59.0728c05: 衆生故云無縁也。異三界唯心義。故知無
T2217_.59.0728c06: 縁寛兼他縁義。他縁狹不唯心故。故知此
T2217_.59.0728c07: 無縁乘即是法無我性者。通二義總結歟。何
T2217_.59.0728c08: 者梵云等十二字是總標也。所謂以下別釋。
T2217_.59.0728c09: 別釋中二義各有結文。故知此無縁下二句。
T2217_.59.0728c10: 通二義總結也。問。無縁兼他縁。往心時專
T2217_.59.0728c11: 應立無縁乘名。例如住心品名。何不爾耶。
T2217_.59.0728c12: 答。立名隨宜。經既云無縁乘。大師立他縁
T2217_.59.0728c13: 名。顯無縁有他縁義歟。故他縁乘下注云
T2217_.59.0728c14: 無縁起悲也。又爲顯大小差異。專有自利
T2217_.59.0728c15: 利他不同歟。故第六心云。四量四攝齊他利
T2217_.59.0728c16: 行文
T2217_.59.0728c17: 始能觀察阿陀那等者。抄云。始謂方始初始。
T2217_.59.0728c18: 謂至第二劫方始能觀。前未能故。又擧始
T2217_.59.0728c19: 攝末故名爲始能文私云。方始與初始如
T2217_.59.0728c20: 次配二釋矣。初義意第二劫方始觀阿頼耶。
T2217_.59.0728c21: 故後釋從深至淺。擧初本識攝末七轉也。
T2217_.59.0728c22: 又或准大師釋他縁覺心但示八心者。第二
T2217_.59.0728c23: 劫中二心倶知八識中。他縁乘在初故云爾
T2217_.59.0728c24: 也。問。初劫是六識分齊也。何末那不云始
T2217_.59.0728c25: 觀乎。答。或云寂然界所斷法執是末那相應
T2217_.59.0728c26: 歟。龍樹菩提心論等中。六識唯人執相應故。
T2217_.59.0728c27: 若爾末那屬寂然界歟。或又經論中。唯無
T2217_.59.0728c28: 説七識之文故。故住心論第十云。唯蘊･拔
T2217_.59.0728c29: 業二乘但知六識。他縁覺心兩教但示八心。
T2217_.59.0729a01: 一道極無但知九識。釋大衍説十識。大日經
T2217_.59.0729a02: 王説無量心識無量身等文言阿陀那深細
T2217_.59.0729a03: 者鈔云。言阿陀那者執持義。即第八識之
T2217_.59.0729a04: 別名。唯識論云。或名阿陀那。執持種子及
T2217_.59.0729a05: 諸色根故文唯識論第三云。解深密經亦作
T2217_.59.0729a06: 是説。阿陀那識甚深細。一切種子如暴流。我
T2217_.59.0729a07: 於凡愚不開演。恐彼分別執爲我。以能執
T2217_.59.0729a08: 持諸法種子及能執受色根依處亦能執取
T2217_.59.0729a09: 結生相續故。説此識名阿陀那。無性有情
T2217_.59.0729a10: 不能窮底故説甚深趣寂種姓不能通達
T2217_.59.0729a11: 故名甚細。是一切法眞實種子。縁撃便生轉
T2217_.59.0729a12: 識波浪。恒無間斷猶如暴流。凡即無性。愚
T2217_.59.0729a13: 即趣寂。恐彼於此起分別執。堕諸惡趣障
T2217_.59.0729a14: 生聖道故。我世尊不爲開演。唯第八識有
T2217_.59.0729a15: 如是相文問。經云阿頼耶釋云阿陀那。其
T2217_.59.0729a16: 義同耶。答。鈔云。言阿陀那者執持義。即第
T2217_.59.0729a17: 八識之別名。此通一切位也。又名無垢識。
T2217_.59.0729a18: 此名唯在如來地。阿頼耶名過失重故。最初
T2217_.59.0729a19: 捨故異熟識。菩薩將得菩提時捨。聲聞獨
T2217_.59.0729a20: 覺。入無餘依涅槃時捨無垢識體無有捨
T2217_.59.0729a21: 時。今無縁乘心亦應觀此。故住心品中云。
T2217_.59.0729a22: 皆以無所住而住其心。故亦令觀也取意私
T2217_.59.0729a23: 云。阿陀那名通因果二位。頼耶稱局因位。
T2217_.59.0729a24: 但異異熟名者。頼耶局七地以前不通八
T2217_.59.0729a25: 地已上。故又唯識疏及樞要有多釋中。一
T2217_.59.0729a26: 者約三位釋。謂我愛執藏位･善惡業果位
T2217_.59.0729a27: 相續執持位。頼耶名唯在初位。異熟名通初
T2217_.59.0729a28: 二位。約有漏位也。阿陀那名通第三位也
T2217_.59.0729a29: 取意
T2217_.59.0729b01: 由屬對治悉檀者。鈔云。疏猶屬對治悉檀等
T2217_.59.0729b02: 者。即四悉檀中尚屬對治。非第一義也。悉
T2217_.59.0729b03: 檀者此云義宗而有四種。謂佛以四法各
T2217_.59.0729b04: 云義宗。一世間悉檀。二各各爲人悉檀。三對
T2217_.59.0729b05: 治悉檀。四第一義文私云。第二劫即心觀。是
T2217_.59.0729b06: 縁生中道故。第一義攝也。初劫即空觀。是偏
T2217_.59.0729b07: 眞故屬對治也爲言問。四悉檀義如何。答。
T2217_.59.0729b08: 如鈔釋。又天台釋云。世界樂欲。爲人生善。
T2217_.59.0729b09: 對治破惑。第一義入理文
T2217_.59.0729b10: 若失般若方便等者。鈔云。謂前劫修觀行時
T2217_.59.0729b11: 心沒蘊中。以無性空門觀法無我。若失般
T2217_.59.0729b12: 若無所得方便即墮斷滅文私云。無所得方
T2217_.59.0729b13: 便者。指第二劫中道觀也。故釋云。今大乘
T2217_.59.0729b14: 不可得空。空相亦不可得文即無所得義也。
T2217_.59.0729b15: 又鈔中釋方廣道人云。即清辨論師等也文
T2217_.59.0729b16: 若般若方便者與即空觀者。何失彼時云
T2217_.59.0729b17: 亂清辨空乎。故知若失護法中道方便者。
T2217_.59.0729b18: 亂清辨心境倶空義名惡取空爲言若不指
T2217_.59.0729b19: 中道觀者。不失彼時但空故。望第二劫觀
T2217_.59.0729b20: 可云惡取空乎。又此文以即空觀成屬
T2217_.59.0729b21: 對治悉檀之義。若非失第一義方便。何爲
T2217_.59.0729b22: 屬對治之因乎。又上文釋他縁心云。亦當
T2217_.59.0729b23: 以種種方便折伏攝受文指此云般若方
T2217_.59.0729b24: 便也。後得･大悲能所起雖異。倶利他心故。
T2217_.59.0729b25: 故知般若方便者。縁生中道也。又義云。般若
T2217_.59.0729b26: 方便者。寂然智分也。所謂於即空觀解有悲
T2217_.59.0729b27: 智方便。故上文釋寂然心云。若失方便多
T2217_.59.0729b28: 墮二乘地證小涅槃。然以菩提心勢力還
T2217_.59.0729b29: 能發起悲願文是大悲方便也。今文般若方
T2217_.59.0729c01: 便者大智方便也。故知即空觀解。以菩提心
T2217_.59.0729c02: 勢力具悲智故。顯示不堕斷滅則非惡
T2217_.59.0729c03: 趣空也又下文釋初劫觀解云。畏墮斷滅
T2217_.59.0729c04: 故。不能盡理觀空文今又畏斷滅。般若方
T2217_.59.0729c05: 便定知寂然智分也。又唯識疏釋論契中道
T2217_.59.0729c06: 云。謂非一向空如清辨。非一向有如小乘。
T2217_.59.0729c07: 故名中道文准此釋。湛寂小乘同初時寂然
T2217_.59.0729c08: 即空同第二時般若。第二劫中道深密也。故
T2217_.59.0729c09: 知般若方便指第二劫中道觀也。然今疏意
T2217_.59.0729c10: 覺心不生同勝鬘寶性。故以般若不可同
T2217_.59.0729c11: 寂然歟。又准香象釋。寶性論等爲終教。般
T2217_.59.0729c12: 若中觀等爲始教初門。今疏同此歟。無性空
T2217_.59.0729c13: 讓般若故。此又違大師釋三論爲性宗故。
T2217_.59.0729c14: 又方廣道人者。鈔云。龍樹斥云。非佛法方廣
T2217_.59.0729c15: 亦是邪人法也文又疏家宗家意。有宗･空論
T2217_.59.0729c16: 如次他縁覺心淺深故。二義任意取捨。但若
T2217_.59.0729c17: 失方便者。上文云。爾時心滯無爲法相文寂
T2217_.59.0729c18: 然心望湛寂位作此釋歟。故上文云。行者
T2217_.59.0729c19: 湛寂心雖已明顯。然渉事時根塵等當心者
T2217_.59.0729c20: 著無爲法。然以菩提心勢力修離著方便。
T2217_.59.0729c21: 觀察無性空取意彼既望湛寂。而寂然心云
T2217_.59.0729c22: 方便。此文可爾歟。或文勢不似彼。不可同
T2217_.59.0729c23: 歟。又下文相望不定故。望中道即空云斷
T2217_.59.0729c24: 滅何失
T2217_.59.0729c25: 濫方廣道人者。鈔云。方廣道人者。即清辨論
T2217_.59.0729c26: 師等也。唯識云。清辨計若論世俗心境倶
T2217_.59.0729c27: 有。若依勝義心境倶空。失於中道名惡取
T2217_.59.0729c28: 空。濫方廣道人即濫同彼人也。又摩訶止觀
T2217_.59.0729c29: 云。方廣道人自以聰明。讀佛十喩自作義
T2217_.59.0730a01: 云。不生不滅如幻如化空幻爲體。龍樹斥
T2217_.59.0730a02: 云。非佛法方廣亦是邪人法也。今濫同彼人
T2217_.59.0730a03: 故云方廣等文三論玄嘉祥云。二方廣道人。
T2217_.59.0730a04: 謂一切諸法如龜毛兔角無罪福報應。此人
T2217_.59.0730a05: 失世諦有宛然而空故空名有。既失有亦失
T2217_.59.0730a06: 空。如斯之人亦失二諦文智論疏第一惠影
T2217_.59.0730a07: 云。方廣道人者○此是方廣部中所執道人
T2217_.59.0730a08: 故云方廣道人。此人雖學大乘而失大乘
T2217_.59.0730a09: 旨。執之大過。執言。一切法無間假實之生與
T2217_.59.0730a10: 法。悉皆無如&T072933;角無文私云。演密初釋違
T2217_.59.0730a11: 經疏起盡歟。經疏幷宗家御意。有宗爲淺空
T2217_.59.0730a12: 宗爲深。爲他縁覺心二重故。天竺那羅壇
T2217_.59.0730a13: 寺。戒賢･智光二義分。華嚴探玄記第一云。三
T2217_.59.0730a14: 藏説云。近代天竺那爛陀寺。同時有二大徳
T2217_.59.0730a15: 法師。一名戒賢。一名智光。神解超倫聲高
T2217_.59.0730a16: 五印○以所承宗別立教不同。謂戒賢遠
T2217_.59.0730a17: 承彌勒･無著近踵護法･難陀。依深密等經
T2217_.59.0730a18: 瑜伽等論立三種教。謂初鹿薗説小乘法。
T2217_.59.0730a19: 雖説生空然未説法空眞理。故非了義。即
T2217_.59.0730a20: 四阿含等經。第二時中雖依遍計所執自性
T2217_.59.0730a21: 説諸法空。然猶未説依他圓成唯識道理
T2217_.59.0730a22: 故亦非了。即諸部薩婆若等教。第三時中方
T2217_.59.0730a23: 就大乘正理。具説三性三無性等唯識二諦。
T2217_.59.0730a24: 方爲了義。即解深密經等○第二智光論師。
T2217_.59.0730a25: 遠承文殊･龍樹。近禀提婆･清辨。依婆若等
T2217_.59.0730a26: 經中觀等論亦立三教。謂佛初鹿薗爲諸小
T2217_.59.0730a27: 根説小乘法明心境倶有。第二時中爲彼
T2217_.59.0730a28: 中根説法相大乘。明境空心有唯識道理。
T2217_.59.0730a29: 以根猶劣未能令入平等眞空故作是説。
T2217_.59.0730b01: 於第三時爲上根説無爲大乘。辨心境倶
T2217_.59.0730b02: 空平等一味爲眞了義文私云。立教淺深互
T2217_.59.0730b03: 有文理。斯乃相成非相破也。然今疏幷大
T2217_.59.0730b04: 師釋義。頗順智光所判矣性相二宗淺深宜
T2217_.59.0730b05: 然之故
T2217_.59.0730b06: 今大乘不可得空相空相等者。兩本義釋無
T2217_.59.0730b07: 初相字。抄無二相字。故義釋云。不可得空
T2217_.59.0730b08: 空相亦不可得云云鈔云。今大乘等者。對前
T2217_.59.0730b09: 三乘但空故。云今大乘不可得空空亦不可
T2217_.59.0730b10: 得。是名不可得空也文暹記云。空相亦不
T2217_.59.0730b11: 可得者。是明此他縁大乘所觀依他圓成之
T2217_.59.0730b12: 上圓空理也。爲遣所執實我･實法。而且説
T2217_.59.0730b13: 諸法空義。若遣所執我･法畢後。於依他圓
T2217_.59.0730b14: 成二性。不可成空不空之定相也文阿字義
T2217_.59.0730b15: 第四實範云○又云。對前三乘但空故。云
T2217_.59.0730b16: 今大乘不可得空空亦不可得不可得空云云
T2217_.59.0730b17: 又云。謂前劫中有通教菩薩○具如上之今則
T2217_.59.0730b18: 不爾。了法縁生故幻有。知縁無性故眞空。
T2217_.59.0730b19: 此則自性不可得空。故云。與前惡性空意復
T2217_.59.0730b20: 有殊矣云云有人云。今大乘不可得空相者。
T2217_.59.0730b21: 此劫縁生中道也。空相亦不可得者。前寂然
T2217_.59.0730b22: 留無性空之故今遣彼。云亦不可得也云云
T2217_.59.0730b23: 又義。不可得空者依圓有也。故下云。然亦於
T2217_.59.0730b24: 諸法無所空文空相亦不可得者遍計無也。
T2217_.59.0730b25: 故下云雖觀諸法無所有文故須離有離無道
T2217_.59.0730b26: 者。指上中道結成也。或云。初二句遣遍計。
T2217_.59.0730b27: 能遣空猶無所得故。云空相亦不可得也。
T2217_.59.0730b28: 雖觀已下四句存依圓也。亦與雖二字起盡
T2217_.59.0730b29: 可思之。故唯識論第七云。我法非有。空識
T2217_.59.0730c01: 非無。離有離無故契中道文同疏云。謂心
T2217_.59.0730c02: 外所計我･法非有。眞如理空及能縁眞識非
T2217_.59.0730c03: 無。我空即眞理。識即俗事○契中道者結
T2217_.59.0730c04: 前所言契會中道也文又云。是則契中道者。
T2217_.59.0730c05: 謂非一向空如清辨。非一向有如小乘。故
T2217_.59.0730c06: 名處中道。謂二諦有不同清辨。二取無不
T2217_.59.0730c07: 同小乘。故處中道文私云。二諦者依圓二
T2217_.59.0730c08: 性。即前空圓成
眞諦		識依圓
俗諦		也。二取者能取所取。即
T2217_.59.0730c09: 遍計所執也。前我及法。我法各有二取也。
T2217_.59.0730c10: 定又三時教次第。初時小乘云有教。説依圓
T2217_.59.0730c11: 有故。第二時般若云空教。明遍計空故。第
T2217_.59.0730c12: 三時深密等云中道教。三性有無雙辨故。故
T2217_.59.0730c13: 知前二時未了説。但有但空故。第三時顯了
T2217_.59.0730c14: 談。明離有離無中道故。故云故須離有離
T2217_.59.0730c15: 無道觀法無我性也。疏文可讀文點。今大
T2217_.59.0730c16: 乘不可得空。空相亦不可得云云問。唯識
T2217_.59.0730c17: 云我非有既通二我。今何云法無我唯遮
T2217_.59.0730c18: 法我非人我乎。又彼云空識非無依圓存
T2217_.59.0730c19: 有。此何云觀蘊阿頼耶而唯局識乎。答。人
T2217_.59.0730c20: 無我初劫顯故。讓彼且擧法空顯人空也。
T2217_.59.0730c21: 或法空如帶人空故。故彼宗釋云。然且法
T2217_.59.0730c22: 空必帶生空文次觀阿頼耶者。擧識顯空
T2217_.59.0730c23: 理也。又眞如識實性故。言識即顯也。故下
T2217_.59.0730c24: 文云。然阿頼耶有三種義文或法無我性即
T2217_.59.0730c25: 理故。問。今文遮清辨空義者。疏家意可云
T2217_.59.0730c26: 法相勝三論劣耶。答。明宗義寄彼宗雖談
T2217_.59.0730c27: 之。所存終別故。依之觀蘊阿頼耶等處即楞
T2217_.59.0730c28: 伽深密等云云引相宗經成義文覺自心本
T2217_.59.0730c29: 不生處如勝鬘寶性等云云引性宗經論成
T2217_.59.0731a01: 理文可思之。宗家依此判他縁覺心勝劣
T2217_.59.0731a02: 耳。問。若爾清辨立教如何。答。小乘經中
T2217_.59.0731a03: 述心境倶有義。深密等中明境空心有義。般
T2217_.59.0731a04: 若等中成心境倶空義。故般若勝深密劣也。
T2217_.59.0731a05: 夫護法･清辨互以雖是非。非成鉾楯。故法
T2217_.59.0731a06: 藏釋云。色即是空清辨義立。空即是色護法
T2217_.59.0731a07: 義存。此乃相成非相破也文然内鑒冷然之
T2217_.59.0731a08: 聖人雖不鉾楯。外迹應同之興法非無淺
T2217_.59.0731a09: 深。性相分岐權實殊途。仍大師判二重勝
T2217_.59.0731a10: 劣分三乘差異耳。有人云。師云。於前清辨
T2217_.59.0731a11: 所立出難者。彼所立二諦唯是教門云云故
T2217_.59.0731a12: 二諦教外有中道理。故有無二諦教云偏有
T2217_.59.0731a13: 偏空。有無教外有中故中亦偏。非中破也。
T2217_.59.0731a14: 而清辨所立。有表不有並遣四句。無表不
T2217_.59.0731a15: 無並遣。何云偏有偏空乎。護法門人且爲
T2217_.59.0731a16: 弘一教付此過也。祖師内證非鉾楯也云
T2217_.59.0731a17: 云護法聖智所證非有非無而有而無等者。二
T2217_.59.0731a18: 諦假理故。離情有無則聖智還有無也云云｣
T2217_.59.0731a19: 爲欲淨除智障故者。鈔云。何説智爲障。智
T2217_.59.0731a20: 有二種。一證智二識智。識智分別體違相順。
T2217_.59.0731a21: 相順故説爲智。體違故説爲障也。智即是
T2217_.59.0731a22: 障名爲智障。入大乘論云。出世間無明是智
T2217_.59.0731a23: 障。世間無明賢聖已遠離故。無明即是智之
T2217_.59.0731a24: 惑故。是智之障故名智障也略抄唯識論第
T2217_.59.0731a25: 十云所知障者。謂執遍計所執實法薩迦耶
T2217_.59.0731a26: 見而爲上首。見･疑･無明･愛･恚･慢等覆所
T2217_.59.0731a27: 知境無顛倒性。能障菩提名所知障文私
T2217_.59.0731a28: 云。智障者。二障中所知障。二執中法執也｣
T2217_.59.0731a29: 隨順古昔諸菩薩等者。經云。如彼往昔如是
T2217_.59.0731b01: 修行者文問。今此行者眞言行歟。又顯行
T2217_.59.0731b02: 者歟。如何。答。顯行者也。所以擧修行軌
T2217_.59.0731b03: 則云觀蘊阿頼耶。出所依經證云即楞伽
T2217_.59.0731b04: 解深密。明知顯乘行者也。又疏第三云。明三
T2217_.59.0731b05: 劫六無畏衆多心相。擬儀外跡顯修證深
T2217_.59.0731b06: 淺文此文又顯三劫六無畏是如常顯乘行。
T2217_.59.0731b07: 而非密乘行也。又住心論第六引今文畢。
T2217_.59.0731b08: 法相大乘以此爲宗。此則所謂菩薩乘也文
T2217_.59.0731b09: 既云菩薩乘非顯三乘教耶。依此等文。定
T2217_.59.0731b10: 知顯乘行者耳。又義眞言行者也。經品號既
T2217_.59.0731b11: 云入眞言門住心品。所以初劫段云淨菩提
T2217_.59.0731b12: 心少分増明。第二劫釋心主自在明即是淨
T2217_.59.0731b13: 菩提心。第三劫中判世尊所以廣説如上諸
T2217_.59.0731b14: 心相者爲教眞言門觀行者云云又住心論第
T2217_.59.0731b15: 一引今經云。又問發趣菩提之時心所住
T2217_.59.0731b16: 處相相續次第幾種。佛具答之。故經初品名
T2217_.59.0731b17: 曰住心。今經顯眞言行者住心次第。顯密
T2217_.59.0731b18: 二教差別亦在此中文斯則顯示大日所説
T2217_.59.0731b19: 住心次第。眞言行者修證續生也。先師云。古
T2217_.59.0731b20: 徳二義。住心論中淺略深祕。如次顯教密教
T2217_.59.0731b21: 二行也。或云。於眞言行有一心三密修行。
T2217_.59.0731b22: 三密行者後深祕門也。一心行是前淺略門
T2217_.59.0731b23: 也。此中又有顯密二行。顯行者釋尊所説三
T2217_.59.0731b24: 乘一乘等。各住自乘不知心相續是也密
T2217_.59.0731b25: 行者。大日所説三劫十住心續生次第是也。
T2217_.59.0731b26: 雖一心觀解。專期祕密莊嚴心。一生到彼
T2217_.59.0731b27: 寶處。故異顯耳。但至即楞伽等文幷擬儀
T2217_.59.0731b28: 外迹文者。自宗淺略與如常顯教融不融雖
T2217_.59.0731b29: 異教行相順故。云皆是擬儀外迹顕乗以明
T2217_.59.0731c01: 修證之深淺耳眞言
淺略		也。大師又云。今經住心
T2217_.59.0731c02: 次第顯密差別亦在此中云云故知淺略又通
T2217_.59.0731c03: 密行也。依之疏第七云。如餘經所説。求小
T2217_.59.0731c04: 乘人。當修行作觀即便於世間法教深生
T2217_.59.0731c05: 厭離。求大乘人。又於聲聞法教深生怖畏。
T2217_.59.0731c06: 此皆爲未知祕密藏者作此方便説耳。
T2217_.59.0731c07: 就此經宗。則五種三昧皆是開心實相門。
T2217_.59.0731c08: 如行者初住有相瑜伽。則是世間三昧。但
T2217_.59.0731c09: 於此中了知唯蘊無我。即是聲聞三昧。若
T2217_.59.0731c10: 以十縁生句觀諸蘊無性無生。即是菩薩三
T2217_.59.0731c11: 昧。餘如住心品中廣明。不同餘教以心性
T2217_.59.0731c12: 之旨未明故。五乘殊轍不相融會也。若更
T2217_.59.0731c13: 作深祕密釋者。如三重曼荼羅中五位三昧。
T2217_.59.0731c14: 皆是毘盧遮那祕密加持。其與相應者。皆可
T2217_.59.0731c15: 一生成佛。何有淺深之殊文私云。住心論淺
T2217_.59.0731c16: 略深祕。專依此文起盡歟。故淺略中可有
T2217_.59.0731c17: 眞言行也。但六無畏能寄齊眞言行。有淺深
T2217_.59.0731c18: 次第。與今深祕異歟。若爾彼修證深淺者能
T2217_.59.0731c19: 寄齊三密行歟。又住心論深祕中。世間三心
T2217_.59.0731c20: 同第七卷深祕。四箇大乘深祕。同第三卷祕
T2217_.59.0731c21: 密云云淺深無淺深隨宜歟
T2217_.59.0731c22: 即楞伽深密等者。問。香象釋中。唯識法相
T2217_.59.0731c23: 宗所依出深密。如來藏縁起宗所依出楞伽
T2217_.59.0731c24: 經。如何。答。慈恩唯識述記云。所謂華嚴･深
T2217_.59.0731c25: 密･楞伽･厚嚴云云
T2217_.59.0731c26: 八識三性三無性者。私云。解深密經中。第一
T2217_.59.0731c27: 卷心意識品説八識。第二卷法相品明三性。
T2217_.59.0731c28: 又無自性品明三無性。又唯識論中先説三
T2217_.59.0731c29: 能變八識。次説三性。後明三無性。經論符
T2217_.59.0732a01: 今次第矣。彼論第九云。即依此前所説三
T2217_.59.0732a02: 性立彼後説三種無性。謂即相･生･勝義無
T2217_.59.0732a03: 性。故佛密意説。一切法皆無自性。非性全
T2217_.59.0732a04: 無。乃至云何依此而立彼三。謂依此初遍計
T2217_.59.0732a05: 所執立相無性。由此體相畢竟非有如空
T2217_.59.0732a06: 華故。依次依他立生無性。此如幻事託
T2217_.59.0732a07: 衆縁生。無如妄執自然性故假説無性
T2217_.59.0732a08: 非性全無。依後圓成實立勝義無性。謂即
T2217_.59.0732a09: 勝義由遠離前遍計所執我法性故假説無
T2217_.59.0732a10: 性。非性全無。如大虚空雖遍衆色而是衆
T2217_.59.0732a11: 色無性所顯文問。凡案三時教次第。無性
T2217_.59.0732a12: 先明三性後説。如何　答。義燈中有三釋。其
T2217_.59.0732a13: 中判第二釋勝故。三無性可後説。但至三
T2217_.59.0732a14: 時次第者華嚴經中明三性旨。性既最第一
T2217_.59.0732a15: 説也。故云三性先説無過。問。三無性既
T2217_.59.0732a16: 深密經顯了説。何唯識云佛密意説耶　答。
T2217_.59.0732a17: 或云。於三無性教有顯了･隱密。若顯説相
T2217_.59.0732a18: 生勝義三無性是顯了説。即深密經説是也。
T2217_.59.0732a19: 故義林章云。以顯了言説三無性文若依
T2217_.59.0732a20: 三無性總説諸法無性亦名無性教。是隱
T2217_.59.0732a21: 密説也。唯識密意説者此意也。故彼疏云。總
T2217_.59.0732a22: 密意説三種無性文故各據一義並不相
T2217_.59.0732a23: 違耳。問。楞伽經云。八九種種識文何今但
T2217_.59.0732a24: 云説八識耶。答。住心論引唯識章云。或
T2217_.59.0732a25: 因果合説九。楞伽第九頌云。八九種種識如
T2217_.59.0732a26: 水中諸波。依無相論同性經中。若取眞如
T2217_.59.0732a27: 爲第九者眞俗合説説故。今取淨位第八本
T2217_.59.0732a28: 識爲第九。染淨本識各別説故文唯識疏第
T2217_.59.0732a29: 一云。楞伽經中兼説識性。或以第八染淨
T2217_.59.0732b01: 別開。故言九識非是依他識體有九。亦非
T2217_.59.0732b02: 體類別有九識文私云。意一種第八識約因
T2217_.59.0732b03: 果染淨位分爲八九。非體別有九也爲言故
T2217_.59.0732b04: 章云或因果合説九。疏云或以第八染淨別
T2217_.59.0732b05: 開也。依此等意疏家楞伽説八識云云宗
T2217_.59.0732b06: 家他縁覺心但示八心文問。同性經無相論
T2217_.59.0732b07: 以眞如爲第九。故無相論云。能縁有三。一
T2217_.59.0732b08: 果報識。即阿梨耶。二執識。即末那。三塵
T2217_.59.0732b09: 識。即六識乃至境識倶泯即是空性。其空性
T2217_.59.0732b10: 者阿摩羅識乃至唯阿末羅識是眞如。如大
T2217_.59.0732b11: 乘同性經言。衆生神識無邊無色無相不可
T2217_.59.0732b12: 見無定處所。識相清淨。唯無明･貪愛･習
T2217_.59.0732b13: 氣･業等客塵煩惱之所覆障。譬如清淨虚空
T2217_.59.0732b14: 四塵所障文此文既云眞如。何云淨第八
T2217_.59.0732b15: 耶。若取淨位第八別立。餘七識亦可開。染
T2217_.59.0732b16: 淨別故。若爾識體可成十六。如何。答。淨
T2217_.59.0732b17: 位第八別立是依莊嚴經説也。故彼經云。如
T2217_.59.0732b18: 來無垢識乃至圓鏡智相應文既云圓鏡智相
T2217_.59.0732b19: 應。定知第八識非眞如也。故又唯開第八
T2217_.59.0732b20: 非七轉也。餘識非圓鏡相應故。又楞伽經
T2217_.59.0732b21: 上文云。依諸邪念法。是故有識生。八九種
T2217_.59.0732b22: 種識文既云生。有爲識體非眞如也但至
T2217_.59.0732b23: 無相等者彼性宗所依論歟。問。若爾既云
T2217_.59.0732b24: 依諸邪念法。邪念所起識唯有漏識。何云無
T2217_.59.0732b25: 漏識乎。答。依具二意。八識邪念所起故云
T2217_.59.0732b26: 依彼也。第九轉邪念得故云依。例如起
T2217_.59.0732b27: 信論云依不覺故説有始覺云云
T2217_.59.0732b28: 即是知三界唯心也者。鈔云。謂了知八識三
T2217_.59.0732b29: 性皆如幻等唯是自心。故華嚴覺林菩薩云。
T2217_.59.0732c01: 若人欲了知三世一切佛應觀法界性一切
T2217_.59.0732c02: 唯心造。正與此同文私云。唯識演祕中引此
T2217_.59.0732c03: 文。然但有唯心文無三界言。新華嚴第三
T2217_.59.0732c04: 十七明第六地云。了達三界依心有。十二
T2217_.59.0732c05: 因縁亦復然。生死皆由心所作。心若滅者生
T2217_.59.0732c06: 死盡云云又第五十四云。菩薩知三界唯心三
T2217_.59.0732c07: 世唯心。而了知其心無量無邊云云此文同
T2217_.59.0732c08: 今疏文也。問。三界唯心意如何。答。相宗釋
T2217_.59.0732c09: 云。世親攝論第四無解。無性第四廣解十
T2217_.59.0732c10: 地經名體。言唯心者心識是一。唯言爲遣
T2217_.59.0732c11: 所取境義。由彼無故能取亦無。不遮心所
T2217_.59.0732c12: 不相離。故如説若無心所心未曾轉。三界
T2217_.59.0732c13: 唯心之言即顯三界唯識。即與欲等愛結相
T2217_.59.0732c14: 應墮在三界。即屬三界貪等結。此唯識言
T2217_.59.0732c15: 無有横計所縁不遣眞如所縁依他所縁。
T2217_.59.0732c16: 謂道諦攝根本後得二智所縁等云云邑法師
T2217_.59.0732c17: 記云謂此三界皆有欲等愛結。謂心心所墮
T2217_.59.0732c18: 在三界。與此愛結相應繋屬三界貪等。故
T2217_.59.0732c19: 言三界唯心。或此言欲等者即以欲界等
T2217_.59.0732c20: 餘二界。謂心心所屬此三界愛結也文私云。
T2217_.59.0732c21: 總意云。有情起三界煩惱。煩惱力故輪迴三
T2217_.59.0732c22: 界。若不起三界惑業不可受三界苦。故
T2217_.59.0732c23: 知三界唯心之所爲也爲言彼宗意以華嚴三
T2217_.59.0732c24: 界唯心文證捨濫留純識。准此等文者今
T2217_.59.0732c25: 唯心又取事心心所。但阿頼耶者擧本攝末
T2217_.59.0732c26: 擧王包所。故抄上釋云。又擧始攝於末故
T2217_.59.0732c27: 名爲始能文問。欲色界中而有色法心能變
T2217_.59.0732c28: 色故不離心。可云唯心。無色中既無色
T2217_.59.0732c29: 法。何復云唯心耶。答。唯識疏云。此不然
T2217_.59.0733a01: 也。非但色無亦無貪等能取之心故。亦無
T2217_.59.0733a02: 餘虚空等識所取義。○故説三界唯心文義
T2217_.59.0733a03: 演云。無色界中雖無色法有貪信等。恐外
T2217_.59.0733a04: 人執離心外別有貪信等。今爲遮彼故説
T2217_.59.0733a05: 三界唯心。無色中離心王外無別貪信等以
T2217_.59.0733a06: 爲能取心。又無色界雖有虚空無爲等然此
T2217_.59.0733a07: 等無爲亦不離心外別有是識之所取。恐
T2217_.59.0733a08: 計離心別有故説三界唯心文私云。依此
T2217_.59.0733a09: 解者。今三界者五蘊中取色行二蘊歟。貪
T2217_.59.0733a10: 信等行蘊少分故。又義云。以二界五蘊無色
T2217_.59.0733a11: 四蘊歸第八識云三界唯心歟。此義隱劣
T2217_.59.0733a12: 顯勝識攝歟。又義云。唯心者眞理。頼耶實性
T2217_.59.0733a13: 故。攝三界五蘊有爲俗事蘊不攝
無爲故		歸無爲眞
T2217_.59.0733a14: 理。故云三界唯心。是即第四重攝末歸本攝
T2217_.59.0733a15: 也。故唯識章釋攝末歸本云。所説理事眞
T2217_.59.0733a16: 俗觀等皆此門攝文又義云。遣三界五蘊事
T2217_.59.0733a17: 相證無爲理性故云三界唯心。故疏云。心
T2217_.59.0733a18: 外更無一法文鈔云。無即一心則是能遣。縁
T2217_.59.0733a19: 爲萬法。乃目所無文又唯識章釋遣相證性
T2217_.59.0733a20: 識云。識言所表具有理事。事爲相用。遣而
T2217_.59.0733a21: 不取。理爲性體。應求作證文問。若爾慈
T2217_.59.0733a22: 恩以三界唯心經唯證第二重唯識。何違
T2217_.59.0733a23: 彼乎。答。隨義轉用故無失。是以五教章
T2217_.59.0733a24: 云。又如十地經云三界虚妄唯一心者攝論
T2217_.59.0733a25: 等約始教釋爲頼耶識等也。十地論約終
T2217_.59.0733a26: 教釋爲第一義眞心也文
T2217_.59.0733a27: 皆是雙辨有無者。私云。此有無有二意。一云
T2217_.59.0733a28: 三性相對辨有無。有者依圓也。無者遍計
T2217_.59.0733a29: 也。故下文云。然阿羅耶有三種義文一云但
T2217_.59.0733b01: 約依他。此依他有非有似有二義故云有
T2217_.59.0733b02: 無也。故下釋云明蘊阿頼耶別縁起義文准
T2217_.59.0733b03: 唯識論等後義爲勝彼論第八依他八喩擧
T2217_.59.0733b04: 幻事陽炎等故。問。所引莊嚴論中幻事譬
T2217_.59.0733b05: 遍計。豈不違彼乎。答。莊嚴文。如幻事以
T2217_.59.0733b06: 幻師所起義譬分別性妄心所起義也。此即
T2217_.59.0733b07: 當情顯現情有義。非觀心所觀理無謂也。豈
T2217_.59.0733b08: 爲知自性觀解耶。依之唯識論中。釋依他
T2217_.59.0733b09: 云如幻事等非有似有。明遍計云如空華
T2217_.59.0733b10: 等性相都無第八文釋圓成云如大虚空雖
T2217_.59.0733b11: 遍衆色而是衆色無性所顯第九文三性譬喩
T2217_.59.0733b12: 異中幻事唯顯依他非有似有義也。但莊嚴
T2217_.59.0733b13: 文幻事非有而有譬依他非有而有文。取此
T2217_.59.0733b14: 證蘊頼耶也。故疏云。了知自性如幻最與
T2217_.59.0733b15: 此經符會文又義云。今疏意如幻即通三性
T2217_.59.0733b16: 譬喩也。幻事非有而有或譬遍計情有理無。
T2217_.59.0733b17: 故是事非處有等文或譬依他非有似有也。
T2217_.59.0733b18: 當知虚妄分別有而非有文又以幻事有空
T2217_.59.0733b19: 不二義譬圓成。故文云。今以如幻等門照
T2217_.59.0733b20: 有空不二。○乃名眞入法空悟唯識性文
T2217_.59.0733b21: 問。前明縁生中道云離有離無。何今云
T2217_.59.0733b22: 雙辨有無耶。答。詮門･離言中道義異故。謂
T2217_.59.0733b23: 雙辨有無是表亦有亦無故詮門中道也。
T2217_.59.0733b24: 離有離無者有無並亡故離言中道也。餘教
T2217_.59.0733b25: 雙照雙非中道義自相當耳。又此離言･詮門
T2217_.59.0733b26: 各有三性合論三性別論也。合論遍計是無
T2217_.59.0733b27: 依圓即有。又依圓非無遍計非有。故別論
T2217_.59.0733b28: 遍計情有理無如次有無。又理無非有情有
T2217_.59.0733b29: 非無故依圓各二義通二種。准知。又此合論
T2217_.59.0733c01: 別論若離言若詮門皆實空有不二爲宗。故
T2217_.59.0733c02: 疏下云。照空有不二悟唯識性文
T2217_.59.0733c03: 明蘊阿頼耶別縁起義者。私云。相宗明生滅
T2217_.59.0733c04: 有爲頼耶。是則簡異性宗眞妄和合二分不
T2217_.59.0733c05: 二頼耶。彼事理通融具分識也。此生滅一分
T2217_.59.0733c06: 縁起故云別縁起也。故法藏章下云。若依
T2217_.59.0733c07: 始教於阿頼耶識但得一分生滅之義。以
T2217_.59.0733c08: 於眞理未能融通但説凝然不作諸法。
T2217_.59.0733c09: 故就縁起生滅事建立頼耶。從葉等種辨
T2217_.59.0733c10: 體而生異熟報識爲諸法依。方便漸漸引
T2217_.59.0733c11: 向眞理故説熏等悉皆即空。如解深密經云
T2217_.59.0733c12: 乃至若依終教。於此頼耶得理事通融二分
T2217_.59.0733c13: 義乃至不同前教業等生故文又法藏探玄
T2217_.59.0733c14: 記第一云。始教中廣説法相少説眞性。所
T2217_.59.0733c15: 立百法決擇分明。故無違諍。所説八識唯是
T2217_.59.0733c16: 生滅。如瑜伽雜集説乃至終教中少説法相
T2217_.59.0733c17: 廣説眞理。以會事從理故所立八識通如
T2217_.59.0733c18: 來藏。隨縁成立具生滅不生不滅乃至如寶
T2217_.59.0733c19: 性等論説文私云。始教者相宗。即當他縁乘
T2217_.59.0733c20: 也。此宗酬前業今生感得總報果報果體故
T2217_.59.0733c21: 云業種生也。唯識第二云。酬因業力感第
T2217_.59.0733c22: 八識取意終教者性宗。義當覺心乘也。彼
T2217_.59.0733c23: 宗談眞如縁起故立二分不二識也
T2217_.59.0733c24: 與前劫五喩等者。鈔云。謂前劫中有通教菩
T2217_.59.0733c25: 薩。從無性門達諸法即空。此則體法空。今
T2217_.59.0733c26: 則不爾。了法縁生故幻有。知縁無性故眞
T2217_.59.0733c27: 空。此則自性不可得空故云與前無性空意
T2217_.59.0733c28: 復有殊矣文私云。以雙照有無縁生中道
T2217_.59.0733c29: 異前無性空偏眞耳
T2217_.59.0734a01: 正翻爲室等者。鈔上釋云。言蘊阿頼耶者。
T2217_.59.0734a02: 蘊謂諸蘊。阿頼耶此云巣室。即蘊之住位處
T2217_.59.0734a03: 也文疏第十六云。藏者梵云阿頼耶。此翻爲
T2217_.59.0734a04: 藏。或云宮室舍宅之義。如世間舍宅一切
T2217_.59.0734a05: 衆生各隨已分安住其中。既有此窟宅。即
T2217_.59.0734a06: 有善惡含藏。不能自出。如來已離如是阿
T2217_.59.0734a07: 頼耶窟宅故云無藏性也文金剛界儀軌云。
T2217_.59.0734a08: 心爲阿頼耶。善惡皆由心文私云。此善惡者
T2217_.59.0734a09: 與今諸蘊名異義同。故知善惡種子云諸
T2217_.59.0734a10: 蘊歟。第八識集諸法種子起現行故云蘊。
T2217_.59.0734a11: 蘊即聚集義也。又蘊是有爲義。蘊不攝無
T2217_.59.0734a12: 爲故。無爲無種故。爲顯諸法種子是有爲
T2217_.59.0734a13: 故云蘊歟。此識與諸蘊而爲能所藏。能
T2217_.59.0734a14: 藏識生滅相續所藏諸蘊生滅相續故云諸
T2217_.59.0734a15: 蘊於中生滅也。問。疏第一云。一切蘊阿頼
T2217_.59.0734a16: 耶業壽種子文此文非諸蘊即種子歟。如何。
T2217_.59.0734a17: 答。蘊阿頼耶者依主立名。故蘊即指種子
T2217_.59.0734a18: 歟。或復蘊者三界五蘊從頼耶縁起故云諸
T2217_.59.0734a19: 蘊於中生滅也。故上文云三界唯心也。又
T2217_.59.0734a20: 唯識論第二云。此即顯示初能變識所有自
T2217_.59.0734a21: 相。攝持因果爲自相故文同疏云。自是總。
T2217_.59.0734a22: 因果是別。自相攝持因果二相爲自體故文
T2217_.59.0734a23: 准此釋者頼耶三相中自相云藏因相果相
T2217_.59.0734a24: 云諸蘊歟。又約因果二相則互有能所藏
T2217_.59.0734a25: 義。故彼疏云。能持種。種爲所藏此識是能
T2217_.59.0734a26: 藏也。是雜染法所熏所依。染法爲能藏此識
T2217_.59.0734a27: 爲所藏文私云。染種者有漏法皆名雜染。
T2217_.59.0734a28: 非唯染法也。即是因相也此識者果相也。
T2217_.59.0734a29: 故演祕云。又能藏所藏皆通種現。無別體
T2217_.59.0734b01: 故文
T2217_.59.0734b02: 然阿頼耶有三種義者。抄云。即是遍計所執
T2217_.59.0734b03: 性･依他起性･圓成實性皆不離心故文有人
T2217_.59.0734b04: 云。相宗有多師。玄奘護法等義立凝然眞如
T2217_.59.0734b05: 義。或有眞如縁起之義。唐智覺禪師唯識論
T2217_.59.0734b06: 中説縁起義爲宗云云此義不爾。其故智覺
T2217_.59.0734b07: 禪師者禪門人歟。醫王眼觸途藥。以深教
T2217_.59.0734b08: 意於唯識。談眞如縁起義。何預彼宗義乎。
T2217_.59.0734b09: 彼華嚴清涼大師釋云。此唯識實性亦即是
T2217_.59.0734b10: 眞如定言不變。過歸彼輩文此又爲相宗
T2217_.59.0734b11: 義乎。又法相撲揚釋云。馬鳴菩薩亦言眞
T2217_.59.0734b12: 如受薫持種。恐譯者誤文此又爲性宗義
T2217_.59.0734b13: 乎。故知阿頼耶唯依他也。然具三義者。遍
T2217_.59.0734b14: 計於依他上起故。圓成又依他實性故。以
T2217_.59.0734b15: 不離故云具三義也。抄釋有其理也。故唯
T2217_.59.0734b16: 識論第八云。此中意説。三種自性皆不遠離
T2217_.59.0734b17: 心心所法。謂心心所及所變現疏云。謂心心所
即自證分及所變
T2217_.59.0734b18: 現即相
見分文		衆縁生故如幻事等。非有似有誑惑
T2217_.59.0734b19: 愚夫疏云愚夫等不
了謂爲實有		　一切皆名依他起性。愚
T2217_.59.0734b20: 夫於此横執我法。有無一異倶不倶等如空
T2217_.59.0734b21: 華等。性相都無一切皆名遍計所執。依他起
T2217_.59.0734b22: 上彼所妄執我法倶空所顯識等眞性名圓
T2217_.59.0734b23: 成實。疏云。此空所顯識及所一
切相分等眞性名圓成實文		　是故此三不
T2217_.59.0734b24: 離心等文疏云。故此三性不
離心心所相分等文
T2217_.59.0734b25: 故應知三性倶眞實者。莊嚴論第四彌勒頌
無著釋		云。
T2217_.59.0734b26: 次説求眞實義偈曰。離二及迷依無説無戲
T2217_.59.0734b27: 論。三應及二淨二淨三譬顯。釋曰。離二及
T2217_.59.0734b28: 迷依無説無戲論者。此中應知三性倶是眞
T2217_.59.0734b29: 實。離二者乃至由自性無戲論不可説故。三
T2217_.59.0734c01: 應及二淨二淨三譬顯者。三應謂初眞實應
T2217_.59.0734c02: 知。第二眞實應斷。第三眞實應淨。二淨謂
T2217_.59.0734c03: 一者自性清淨。由本來清淨故。二者無垢清
T2217_.59.0734c04: 淨。由離客塵故。此二清淨由三種譬喩可
T2217_.59.0734c05: 得顯現。謂空金水。如此三譬一則倶譬自
T2217_.59.0734c06: 性清淨。由空等非不自性清淨故。二則倶
T2217_.59.0734c07: 譬無垢清淨。由空等非不離客塵清淨故。
T2217_.59.0734c08: 偈曰。法界與世間未曾有少異。衆生癡盛
T2217_.59.0734c09: 故著無而棄有。釋曰。法界與世間未曾有少
T2217_.59.0734c10: 異者。非法界與世間而有少異。何以故。法
T2217_.59.0734c11: 性與諸法無差別故。衆生癡盛故著無而
T2217_.59.0734c12: 棄有者。由衆生愚癡熾盛於世間無法不
T2217_.59.0734c13: 應著而起著。於如如有法不應捨而棄文
T2217_.59.0734c14: 私云。今疏所引未必如本文。或取本三應
T2217_.59.0734c15: 及二淨等意或依釋初眞實第二眞實第三
T2217_.59.0734c16: 眞實文明此句也。已上二頌幷釋是求眞實
T2217_.59.0734c17: 法説也。三性倶眞實者。抄云。此三倶是眞
T2217_.59.0734c18: 實。而有二義。一者三性各別論眞實。二者
T2217_.59.0734c19: 三性無礙論眞實。且初義者遍計性眞實是
T2217_.59.0734c20: 分別故。依他性眞實是因縁義故。圓成性眞
T2217_.59.0734c21: 實是眞實故。下疏云。如彼可得故通達世
T2217_.59.0734c22: 諦實。第二無礙義者遍計依他皆以圓成而
T2217_.59.0734c23: 爲體。故下疏云。如彼無體故得入第一義。
T2217_.59.0734c24: 又華嚴抄云。情有即理無。縁生即無性。皆
T2217_.59.0734c25: 是眞實也文私云。各別眞實者遍計情有依他
T2217_.59.0734c26: 似有圓成眞有三性眞實各別故云別論也。
T2217_.59.0734c27: 譬説云。如彼可得故通達世諦實文法説云。
T2217_.59.0734c28: 衆生癡盛故著無而棄有文譬説擧依他遍計
T2217_.59.0734c29: 眞實顯圓成眞實。故但云世諦實也。或上
T2217_.59.0735a01: 文無礙眞實同故不別擧歟。法説文具顯歟。
T2217_.59.0735a02: 衆生癡盛故著者能遍計妄心。第六七識與
T2217_.59.0735a03: 癡惠相應執我法故云癡盛故著也。故唯
T2217_.59.0735a04: 識論第八云。有義第六第七心品執我法者
T2217_.59.0735a05: 是能遍計。唯説意識能遍計故意及意識名
T2217_.59.0735a06: 意識。故計度分別能遍計故執我法者必是
T2217_.59.0735a07: 惠故。二執必與無明倶故文著者通二執。虚
T2217_.59.0735a08: 妄計著故。無一字指所執。體相虚無故。云
T2217_.59.0735a09: 無。妄心著彼成實有執故。故著無者顯依
T2217_.59.0735a10: 他遍計眞實也。而棄有者。有者眞有圓成眞
T2217_.59.0735a11: 實也。妄心計著情有故棄捨圓成眞有也。
T2217_.59.0735a12: 又無礙眞實者遍計理無依地非有皆顯圓
T2217_.59.0735a13: 成故云圓成爲體也。遍計依他空爲門顯
T2217_.59.0735a14: 圓成故。故章云。空爲門故入於眞性文不
T2217_.59.0735a15: 同彼華嚴。遍計理無依他無性即云圓成不
T2217_.59.0735a16: 變耳。故譬説云如彼無體故得入第一義。法
T2217_.59.0735a17: 説判法界與世間未曾有少異。法界者圓成
T2217_.59.0735a18: 世間者餘二性也。以不離故云未曾有少異
T2217_.59.0735a19: 也。故譬中不云無性即第一義也。二性又
T2217_.59.0735a20: 歸圓成眞有論眞實故云無礙。不同華嚴
T2217_.59.0735a21: 三性一際論相即。故清涼性相兩宗十別中
T2217_.59.0735a22: 立三性即離別也。抄二義中初義順本文
T2217_.59.0735a23: 歟。本頌云三應釋中應知應斷應淨文既遍
T2217_.59.0735a24: 計應知無。染分依他可斷。故情有與似有
T2217_.59.0735a25: 云眞實也。淨分依他是二淨攝故。具如下
T2217_.59.0735a26: 辨也。問。法相華嚴三性即離爲異。若爾
T2217_.59.0735a27: 三論天台三性云何異耶。答。大乘玄二諦義
T2217_.59.0735a28: 嘉祥云。三性者依他･分別･眞實。分別性者
T2217_.59.0735a29: 即六塵爲識所分別故。言依他性者本識
T2217_.59.0735b01: 爲種子所依故名依他。眞實性者二無我
T2217_.59.0735b02: 眞如。三無性者。知塵無相故言分別無相
T2217_.59.0735b03: 性。依他無生性者知本識無生故言無生
T2217_.59.0735b04: 性。知無我理無性故眞實無生性。三論云。
T2217_.59.0735b05: 無性法亦無。他宗不遣三無性。今論遣三
T2217_.59.0735b06: 無性故云云私云。三論三性三無性義雖同
T2217_.59.0735b07: 相宗。彼三無性爲極此無性又遣故殊矣。天
T2217_.59.0735b08: 台大乘止觀下南岳云。總明三性者謂出纒
T2217_.59.0735b09: 眞如及佛淨徳悉名眞實性。在障之眞與染
T2217_.59.0735b10: 和合名阿梨耶識。此即依他性。六識七識妄
T2217_.59.0735b11: 總分別悉名分別性文又云。更有一義。就
T2217_.59.0735b12: 依他性中。即分別爲三性。一者淨分。謂在
T2217_.59.0735b13: 染之眞。即名眞實性。二者不淨分。謂染法
T2217_.59.0735b14: 習氣種子及虚相果報。即是分別性。二性和
T2217_.59.0735b15: 合無二。即是依他性也文私云。初釋。眞實性
T2217_.59.0735b16: 約出纒依他分別約在纒。然眞如體是一
T2217_.59.0735b17: 也。後釋。於在纒依他染淨分眞實分別二
T2217_.59.0735b18: 性也。二義雖異三性一際二義雙融義全同
T2217_.59.0735b19: 華嚴。故華嚴五教章中云。又云。阿毘達磨
T2217_.59.0735b20: 修多羅中世尊説法有三種。一染污分。二清
T2217_.59.0735b21: 淨分。三染污清淨分。依何義説此三分。於
T2217_.59.0735b22: 他性中分別性爲染污分。眞實性爲清淨
T2217_.59.0735b23: 分。依他性爲染污清淨分。依此義故説三
T2217_.59.0735b24: 分釋曰。阿毘達磨修多羅中説分別性以煩
T2217_.59.0735b25: 惱。爲性。眞實性以清淨品爲性。依他性由
T2217_.59.0735b26: 具兩分以二性爲性。故説法有三種○
T2217_.59.0735b27: 此上論文又眞該妄末。相無不攝。妄徹眞
T2217_.59.0735b28: 源。體無不寂。眞妄交徹二分雙融無礙全
T2217_.59.0735b29: 攝。思之可見文故知彼三論雖遣三無性
T2217_.59.0735c01: 唯遮情義未及表徳圓融矣
T2217_.59.0735c02: 由能所畢竟無故者。私云。依此釋者。頌離
T2217_.59.0735c03: 二者能取所取云二。畢竟無釋離歟。又二者
T2217_.59.0735c04: 依他相見二分。此二分是自體分所變。不即
T2217_.59.0735c05: 不離不一不異。如鏡上能照所照用不離
T2217_.59.0735c06: 鏡。而愚夫依虚妄熏習力執心離境執境
T2217_.59.0735c07: 離心。斯則迷依他内境相分彼上起所取遍
T2217_.59.0735c08: 計所執。迷依他内心見分彼上起能取遍計
T2217_.59.0735c09: 所執。此能取所取即當情現體用都無物也。
T2217_.59.0735c10: 此二取離依他相見計故云離二也。又依
T2217_.59.0735c11: 他相見不即不離也。然遍計二執偏離故云
T2217_.59.0735c12: 離二也。又二者我法也。此我法二種離内
T2217_.59.0735c13: 境故云離二也。問。譬中云二迷顯現。何
T2217_.59.0735c14: 明都無義耶。答。是法譬影略互顯三性眞
T2217_.59.0735c15: 實別融二義也。又法説中遍計擧無礙眞實
T2217_.59.0735c16: 依他擧各別眞實互顯也爲言問。虚實相對
T2217_.59.0735c17: 法。三性倶眞實對何虚耶。故五重唯識中
T2217_.59.0735c18: 遣虚存實識文非遍計遣虚依圓存實耶。答。
T2217_.59.0735c19: 相對非一。義門隨宜。依圓眞實如令尋
T2217_.59.0735c20: 也。二智境故。遍計約情實云眞實。遍計一
T2217_.59.0735c21: 性通虚實二義。故對理無虚情有云實也。
T2217_.59.0735c22: 無礙論眞實。唯圓成故非難歟
T2217_.59.0735c23: 迷依者。鈔云。謂依他性與迷分別爲所依
T2217_.59.0735c24: 故。故名迷依。由此能起諸分別故文私云。
T2217_.59.0735c25: 迷分別者遍計所執性也。依依他而起遍
T2217_.59.0735c26: 計故
T2217_.59.0735c27: 無説無戲論者。唯識論第二云。謂空無我所
T2217_.59.0735c28: 顯眞如有･無･倶･非心言路絶與一切法非
T2217_.59.0735c29: 一異等。是法眞理。故名法性文私云。此文
T2217_.59.0736a01: 眞理云心言路絶。今又圓成眞理言語道絶
T2217_.59.0736a02: 故云無説。心行亦寂故云無戲論也。故慈
T2217_.59.0736a03: 恩理趣分疏中釋經謂貪欲性無戲論等文
T2217_.59.0736a04: 云。超過尋思言議故云無戲論取意今絶尋
T2217_.59.0736a05: 思故云無戲論也。問。戲論既通心言者。
T2217_.59.0736a06: 何別云無説乎。答。次下句三應及二淨文
T2217_.59.0736a07: 二淨者圓成二門。眞如及無漏心。讃眞理故
T2217_.59.0736a08: 云無説。嘆菩提故云無戲論也。二淨者自
T2217_.59.0736a09: 性淨無垢淨故
T2217_.59.0736a10: 謂眞實性眞實者。准下彼事無體故得入第
T2217_.59.0736a11: 一義之文。今此眞實性局眞理歟。二性云
T2217_.59.0736a12: 彼事圓成云第一義故。又彼論法説頌云。
T2217_.59.0736a13: 法界與世間未曾有少異文釋論云。法性
T2217_.59.0736a14: 與諸法無差別故文法界法性是眞如異名
T2217_.59.0736a15: 故。又准下如是轉依故即得眞實義之釋者。
T2217_.59.0736a16: 通理智歟　轉依言兼理智故。又擧依他
T2217_.59.0736a17: 云虚妄分別。唯染分依他故。淨分依他攝圓
T2217_.59.0736a18: 成歟已上二義中初義約常無常門圓成後
T2217_.59.0736a19: 義約漏無漏門圓成也。故唯識樞要上云。三
T2217_.59.0736a20: 性有二諦。一常無常門。常爲圓成。唯眞如
T2217_.59.0736a21: 是。一切有爲皆依他起。二有漏無漏門。一切
T2217_.59.0736a22: 無漏皆圓成實。諸有漏法皆依他起。菩提涅
T2217_.59.0736a23: 槃並圓成故文又唯識論第八云。有漏心等定
T2217_.59.0736a24: 屬依他。無漏心等容二性攝。衆縁生故攝
T2217_.59.0736a25: 屬依他。無顛倒故圓成實攝文二義中後義
T2217_.59.0736a26: 爲勝歟。彼論中無説無戲論下有二句云。
T2217_.59.0736a27: 三應及二淨二淨三譬顯文釋論云。三應。謂
T2217_.59.0736a28: 初眞實應知。第二眞實應斷。第三眞實應
T2217_.59.0736a29: 淨。二淨謂一者自性清淨。由本來清淨故。
T2217_.59.0736b01: 二者無垢清淨。由離客塵故文既依他云應
T2217_.59.0736b02: 斷。圓成云應淨。淨分依他攝圓成也。二淨
T2217_.59.0736b03: 如次理智二法。自性淨無垢淨義可然故。但
T2217_.59.0736b04: 法界與世間者。法界唯理世間但有漏故擧
T2217_.59.0736b05: 唯圓唯依法而顯通二性無漏心歟。又彼
T2217_.59.0736b06: 論釋如云有法世間云無法。依此文。擧唯
T2217_.59.0736b07: 圓唯遍而顯通二性有爲心歟
T2217_.59.0736b08: 次説求眞實譬喩者。問。今此譬説至何文
T2217_.59.0736b09: 耶。答。觀義云。正譬説二種迷乃至通達世諦
T2217_.59.0736b10: 實二行八句頌也。兼通彼事無體故乃至可得
T2217_.59.0736b11: 亦如是諸頌也。或初二頌總説後諸頌別説
T2217_.59.0736b12: 也。問。何應知所治體等頌非譬説耶。答。彼
T2217_.59.0736b13: 通妨故且約正釋論之也。又彼頌等更有
T2217_.59.0736b14: 法説故。又義云。諸頌皆求眞實譬喩也。通
T2217_.59.0736b15: 妨依正釋譬喩起故攝彼也云云私云。本論
T2217_.59.0736b16: 中法説中有二行頌。譬説中又有二行。如
T2217_.59.0736b17: 次配顯矣。文言無偏頗法譬齊等耳。彼
T2217_.59.0736b18: 事無體故等更設譬合雙轉釋前法譬餘義
T2217_.59.0736b19: 歟。若爾何偏屬譬説耶
T2217_.59.0736b20: 如幻師依呪術力等者。本論中有譬字也。今
T2217_.59.0736b21: 此文釋上頌中。又如下釋下二句倒因已
T2217_.59.0736b22: 上釋上二句。各有開譬合譬。二段文。各如
T2217_.59.0736b23: 是下釋合譬已上釋開譬也。又本頌中。前
T2217_.59.0736b24: 二句前迷依譬説下二句前離二喩説也。各
T2217_.59.0736b25: 上開譬下合譬也
T2217_.59.0736b26: 變木石等者。觀抄云。幻師幻事如次依他遍
T2217_.59.0736b27: 計文顯以木石可譬圓成也。所以法説三
T2217_.59.0736b28: 性具擧。譬説頌無圓成。釋中擧木微性喩
T2217_.59.0736b29: 圓成也云云或云印俊以幻師呪術力喩能變
T2217_.59.0736c01: 計依他。即第六七識也。木石者即所變計依
T2217_.59.0736c02: 他。下云木石是也。即實木石也。此木石等
T2217_.59.0736c03: 爲因變金等相喩所執也。今木石爲所執
T2217_.59.0736c04: 二迷之因故云迷因也。所以頌中幻師譬
T2217_.59.0736c05: 依他是約能變計依他也。下木等實境譬
T2217_.59.0736c06: 圓成是取木等四微體故云實境也。此義
T2217_.59.0736c07: 雖順頌文違變木石之文。今木石擧所變
T2217_.59.0736c08: 法。何爲能變因矣。若能變者應云木石變
T2217_.59.0736c09: 乎。道範云。依呪術因縁力故於草木等上
T2217_.59.0736c10: 假施設顯現似金銀等物是依他也。實草木
T2217_.59.0736c11: 等是圓成。圓成諸有爲法之性眞實自性故。
T2217_.59.0736c12: 又解云。實草木喩依圓二性。若細合喩者
T2217_.59.0736c13: 以草木等總相喩依他。是草木等所有色･
T2217_.59.0736c14: 香･味･觸四微性喩圓成也云云○私云。變木
T2217_.59.0736c15: 石等者釋頌中起幻二字也。准唯識疏等
T2217_.59.0736c16: 釋幻事喩。於此幻事有二。一者假事幻。謂
T2217_.59.0736c17: 依呪術力因縁所變現之木石等也。喩之
T2217_.59.0736c18: 依他似有也。二者實事幻。謂於假事幻愚
T2217_.59.0736c19: 夫不見因縁而見實木石等也。喩之遍計
T2217_.59.0736c20: 也。故知今木石等者等金木也。是依他也。
T2217_.59.0736c21: 所以依呪術所變假木石等上起情實木石
T2217_.59.0736c22: 等故云變木石等以爲迷因也。迷是實事幻
T2217_.59.0736c23: 即遍計也。但合譬中。依他性者類上木石。種
T2217_.59.0736c24: 種分別者所執也。意云。謂作依他起所執
T2217_.59.0736c25: 之倒因如假木石之爲實木石之因也爲言
T2217_.59.0736c26: 又義。起種々分別合變木石等。種種分別即
T2217_.59.0736c27: 依他也。虚妄分別故。爲顛倒因合以爲迷因。
T2217_.59.0736c28: 文句相對分明故。如是虚分別等句合譬標
T2217_.59.0736c29: 句也。此義爲勝云云次下幻像金等者等取
T2217_.59.0737a01: 木石等也。是實事幻遍計也。理實言之木石
T2217_.59.0737a02: 像金皆通假實故喩依遍二性也。問。頌
T2217_.59.0737a03: 見幻師譬依他幻事喩遍計。何但幻事分
T2217_.59.0737a04: 二種耶。答。釋中以幻師呪術爲變木石
T2217_.59.0737a05: 之因縁。是當依他衆縁。但頌文爲取所起
T2217_.59.0737a06: 幻事兼擧能起縁而顯假事幻也。次諸幻
T2217_.59.0737a07: 事者取實事幻譬遍計也。或本云。如彼眞
T2217_.59.0737a08: 幻事云云疏主爲顯實事幻眞替諸歟。若幻
T2217_.59.0737a09: 事唯譬遍計非依他者依今論。唯識論既
T2217_.59.0737a10: 幻事譬依他。非能所相違乎。故知今疏下
T2217_.59.0737a11: 彼論明觀蘊阿頼耶了知自性如幻之釋與
T2217_.59.0737a12: 唯識論意同矣。不可異求耳。問。於幻事
T2217_.59.0737a13: 分假實。依憑安在乎。答。樞要下云。中邊
T2217_.59.0737a14: 論説八喩通依他所執二性。假喩依他實
T2217_.59.0737a15: 喩所執文是其證也。演祕第七云。中邊據
T2217_.59.0737a16: 彼幻事體及能執心所執木等通喩二性文
T2217_.59.0737a17: 此釋未必分別假實歟。或云。今木石云圓
T2217_.59.0737a18: 成非理。圓成非迷因故。故唯識論云。攝
T2217_.59.0737a19: 大乘説。是依他起遍計心等所縁縁故○眞
T2217_.59.0737a20: 非妄執所縁境故文範義。初義同觀後義以
T2217_.59.0737a21: 今草木爲能變因而喩依他故又違下木
T2217_.59.0737a22: 等實境喩眞實性義矣。當知眞草木圓成。
T2217_.59.0737a23: 假草木依他。實草木遍計也。故彼論下文云。
T2217_.59.0737a24: 色識爲迷因。識識爲迷體。釋曰。彼迷境名
T2217_.59.0737a25: 色識。彼能迷名識識文此文既云依他色心
T2217_.59.0737a26: 境爲迷因。何爲迷因木石云圓成乎。非色
T2217_.59.0737a27: 識者虚妄分別能遍計心歟
T2217_.59.0737a28: 此譬依他分別二相者。古徳云。以依他･分
T2217_.59.0737a29: 別如次譬上幻者及幻事也。今謂不爾。二
T2217_.59.0737b01: 相倶譬幻事。有假實故。但標幻者是爲
T2217_.59.0737b02: 取幻事也。意幻者之幻事爲言。中川上人點
本幻者幻事。云云
T2217_.59.0737b03: 況今顯二相無體。幻師既無彼義。何取彼
T2217_.59.0737b04: 乎。又多本中皆無幻者二字。疏主爲顯幻
T2217_.59.0737b05: 事通二性省幻者二字歟。或云是依了知
T2217_.59.0737b06: 所執理無與依他假有而無性義故悟入圓
T2217_.59.0737b07: 成也。上所云求眞實者求入圓成也云云
T2217_.59.0737b08: 私云。遍計理無･依他非有云無實體也。依
T2217_.59.0737b09: 他似有世諦邊故。又求眞實義何必局圓成
T2217_.59.0737b10: 乎。若爾違如彼可得故通達世諦實文故。所
T2217_.59.0737b11: 以應知應斷應淨求三性眞實義故
T2217_.59.0737b12: 又如幻者幻事體亦不可得者。鈔云。此中剩
T2217_.59.0737b13: 箇不字。應云如幻者幻事體亦可得文私云。
T2217_.59.0737b14: 不字誤歟。本頌云如彼可得故故。又本論亦
T2217_.59.0737b15: 無不字矣
T2217_.59.0737b16: 此譬虚妄分別者。此虚妄分別者唯依他性
T2217_.59.0737b17: 也。上文云虚分別依他性故。又唯識論第八
T2217_.59.0737b18: 云。虚妄分別是依他起。又云。謂能遍計虚
T2217_.59.0737b19: 妄分別文又第七引中邊云。虚妄分別有於
T2217_.59.0737b20: 此二都無文釋云。此頌且依染依他説文當
T2217_.59.0737b21: 知唯名依他也。遍計唯云分別不云虚
T2217_.59.0737b22: 妄故。問。世諦實應知應斷義異。何唯擧依
T2217_.59.0737b23: 他乎。答。擧依他顯遍計歟。或約勝唯
T2217_.59.0737b24: 擧依他歟。或二諦影略互顯歟。或又虚妄
T2217_.59.0737b25: 與分別爲二性歟。凡此一頌圓性眞諦依
T2217_.59.0737b26: 遍俗諦故三性各別眞實義歟
T2217_.59.0737b27: 彼事無體故等者。觀義云。此頌轉釋上如彼
T2217_.59.0737b28: 無體等頌意也。又云。上頌明幻師幻事無
T2217_.59.0737b29: 體。此文限幻事無體。未必轉釋上文歟云云
T2217_.59.0737c01: 私云。此文但釋上幻事非幻師。云彼事故。
T2217_.59.0737c02: 又云彼幻事無體故。彼事者指上幻事即
T2217_.59.0737c03: 依他。如上文云此譬虚妄分別也。或通依･
T2217_.59.0737c04: 遍。如上文云依他分別亦無實體也。問。
T2217_.59.0737c05: 合説中彼二迷無體文何唯云依他耶。答。
T2217_.59.0737c06: 譬合互顯歟。又依後義。合譬文擧迷顯假
T2217_.59.0737c07: 歟。已轉位染分依他亦可斷。故若不爾違
T2217_.59.0737c08: 次下文中明依他非有而有等故。或二迷者
T2217_.59.0737c09: 二性歟。眞實境者釋中云木等實境。是譬
T2217_.59.0737c10: 圓成也。所以得假依實遍幻事木等無體故
T2217_.59.0737c11: 即得眞實木等體也爲言故合譬云。得轉依
T2217_.59.0737c12: 時即得眞實性義也文當知上段中明依他
T2217_.59.0737c13: 兼遍計有義成三性別論眞實義。今文中明
T2217_.59.0737c14: 遍計影依他無義辨三性無礙眞實義也。前
T2217_.59.0737c15: 文第一義即圓成也。今文轉依是圓成也。即
T2217_.59.0737c16: 通理智。故樞要云。二有漏無漏門。一切無
T2217_.59.0737c17: 漏皆圓成實。諸有義法皆依他故。菩提涅
T2217_.59.0737c18: 槃並圓成故文又彼事無體故等頌次下本論
T2217_.59.0737c19: 中更有一頌幷釋。故論云。迷因無體故無
T2217_.59.0737c20: 迷自在行。倒因無體故無倒自在轉。釋曰。
T2217_.59.0737c21: 迷因無體故無迷自在行者。世間木石等雖
T2217_.59.0737c22: 復無體而爲迷因。若得無迷行則自在不
T2217_.59.0737c23: 依於他。倒因無體故無倒自在轉者。如是
T2217_.59.0737c24: 依未轉時雖復無體而爲倒因。若得轉時
T2217_.59.0737c25: 由無倒故聖人得自在依自在行文私云。
T2217_.59.0737c26: 依未轉時雖復無體等者。未轉位雖依他法
T2217_.59.0737c27: 具無性義。二障未斷故爲妄心所縁境。故
T2217_.59.0737c28: 云爲倒因也。已轉依位二障斷故。能遍計
T2217_.59.0737c29: 妄心盡故。見道已上聖人離二種相自在行
T2217_.59.0738a01: 也爲言
T2217_.59.0738a02: 是事彼處有等者。有人云。是事者幻事也。即
T2217_.59.0738a03: 遍計依他無體無性義也。彼處者依他起處
T2217_.59.0738a04: 也。有者前二迷也云云私云。此文幻事顯有
T2217_.59.0738a05: 而非有義。何唯云無體無性義耶。或云。此
T2217_.59.0738a06: 文唯明遍計有無義也。故釋云。有謂幻像事
T2217_.59.0738a07: 彼處顯現故等文上文中以幻像事譬分別
T2217_.59.0738a08: 性故。今謂不爾。此二行頌明幻事非有而
T2217_.59.0738a09: 有等義顯依他非有似有也。故合説文此幻
T2217_.59.0738a10: 即譬諸蘊。是故當知虚妄分別有而非有文
T2217_.59.0738a11: 復次虚妄分別非有而有文既云諸蘊三界
T2217_.59.0738a12: 五蘊也。又有而非有非有而有倶云虚妄分
T2217_.59.0738a13: 別。能遍計依他也。故唯識疏云。虚妄分別
T2217_.59.0738a14: 有即有三界虚妄心也○即能分別。分別
T2217_.59.0738a15: 境故。起執故文故知虚妄分別言唯在依他
T2217_.59.0738a16: 非遍計故二頌同明依他也。但有而非有
T2217_.59.0738a17: 非有而有於一法二義爲顯兩義無偏頗
T2217_.59.0738a18: 作順逆釋。例如不生而生生而不生矣。又
T2217_.59.0738a19: 義云。上一頌明遍計情有理無義故云有而
T2217_.59.0738a20: 非有也。有而言未必似有歟。又案頌次第。
T2217_.59.0738a21: 是事者指上二迷彼事故正是遍計也。後頌
T2217_.59.0738a22: 明依他非有似有故云非有而有。故結後
T2217_.59.0738a23: 頌云此幻即譬諸蘊也。是故已下文更述兩
T2217_.59.0738a24: 頌意也。又上是事言正變計兼依他歟。此幻
T2217_.59.0738a25: 事有假實故彼處文可通依圓歟。又虚妄
T2217_.59.0738a26: 分別言所執又彼所起故云爾歟。二義中前
T2217_.59.0738a27: 義順文歟。非有而有等而字起盡是顯即無
T2217_.59.0738a28: 而有義。故即似有假有義也。或人云。唯識等
T2217_.59.0738a29: 中或云假有實無或云非有似有。意少異。
T2217_.59.0738b01: 假有者依他當體虚假義也。實無者。守千師
T2217_.59.0738b02: 意云遮遍計情有也。是執空義也。指徴法
T2217_.59.0738b03: 師意虚假體云實無也。體空意也。又非有
T2217_.59.0738b04: 者非圓成眞有故云非有。似有者似遍計
T2217_.59.0738b05: 情有故云似有也
T2217_.59.0738b06: 如是有體與無體無二者。此文釋頌第三句
T2217_.59.0738b07: 也。彼論正文牒後二句明此釋。故由此下
T2217_.59.0738b08: 釋第四句也。但後頌第三句無體體無二是
T2217_.59.0738b09: 不二義分明。今頌不二義難得。然文點可
T2217_.59.0738b10: 讀有體與無而有也。意云。有體與無體不
T2217_.59.0738b11: 二而有也爲言
T2217_.59.0738b12: 此幻即譬諸蘊者。問。本論文此幻即譬諸
T2217_.59.0738b13: 蘊。是故當知十字無之。何疏加之耶。答。本
T2217_.59.0738b14: 論中此間有兩頌。今疏虚妄分別以下文略
T2217_.59.0738b15: 頌引釋。故論云。偈曰。説有二種光而無
T2217_.59.0738b16: 二光體。是故説色等有體即無體。釋曰。説
T2217_.59.0738b17: 有二種光而光無二體者此顯虚妄分別有
T2217_.59.0738b18: 而非有。何以故。有者彼二光顯現故。非有者
T2217_.59.0738b19: 彼實體不可得故。是故説色等有體即無體
T2217_.59.0738b20: 者由此義故説色等有體即是無體。偈曰。
T2217_.59.0738b21: 無體非無體非無體即體。是故説色等無
T2217_.59.0738b22: 體體無二。釋曰。無體非無體非無體即體者
T2217_.59.0738b23: 此顯虚妄分別非有而有。何以故。非有者
T2217_.59.0738b24: 彼二光無體。由無實體故。而有者彼二光
T2217_.59.0738b25: 非無體。由光顯現故。説色等無體體無二
T2217_.59.0738b26: 者由此義故。故説色等無體與體而無有
T2217_.59.0738b27: 二文私云。此二行頌雖二光説有而非有非
T2217_.59.0738b28: 有而有義未云譬上幻事二義。故疏家取
T2217_.59.0738b29: 意以二光二義譬上幻事二義也爲言故加
T2217_.59.0738c01: 此句耳。或云上二行頌明遍計有無義。下二
T2217_.59.0738c02: 行頌明依他有無二義也。此幻即譬諸蘊者。
T2217_.59.0738c03: 上幻事譬遍計故此幻事又譬依他也爲言
T2217_.59.0738c04: 有人云。上下譬合但顯遍計所執也。所執諸
T2217_.59.0738c05: 蘊非依他五蘊云云私云。上二頌唯譬説無
T2217_.59.0738c06: 遍計合説。何爾云合依他耶。又遍計諸蘊
T2217_.59.0738c07: 者依憑安在乎。頌幷釋中云色等。擧色蘊
T2217_.59.0738c08: 非等取餘四蘊乎。此非依他五蘊耶又上
T2217_.59.0738c09: 釋蘊阿頼耶云。謂諸蘊於中生滅文豈云遍
T2217_.59.0738c10: 計乎。故知上下譬合但顯依他性也。況復
T2217_.59.0738c11: 所引論文偏爲證觀蘊阿頼耶知自性如幻
T2217_.59.0738c12: 等義也。前後諸文顯遍計則引證成無用
T2217_.59.0738c13: 歟。疏中加此幻即譬諸蘊句良有以也。故
T2217_.59.0738c14: 引彼論畢釋云彼論明觀察蘊阿頼耶了知
T2217_.59.0738c15: 自性如幻。最與此經符會。故具出之文既
T2217_.59.0738c16: 指彼論文云頼耶自性了如幻。非依他喩
T2217_.59.0738c17: 幻事哉。定知諸蘊云遍計誤甚也。問。於
T2217_.59.0738c18: 虚妄分別釋而有義云。彼二影顯現文非所
T2217_.59.0738c19: 執二迷顯現義耶。又釋非有義云。彼二都
T2217_.59.0738c20: 無實體文非遍計體用都無義耶。故知約
T2217_.59.0738c21: 所執情有理無釋有而非有等義見如何。答。
T2217_.59.0738c22: 虚妄分別唯指依他先成畢。然於彼釋有
T2217_.59.0738c23: 無二義是遍計乎。故知二影者依他相･見二
T2217_.59.0738c24: 分。故無性攝論云。但法生時縁起力大即
T2217_.59.0738c25: 一體上有二影生。更互相望不即不離。諸心
T2217_.59.0738c26: 心所由縁起力其性法爾如是而生文太鈔
T2217_.59.0738c27: 云。更互相望不即不離者。一識體上有見･相
T2217_.59.0738c28: 二分生。即見相分別故不即。無離自體分
T2217_.59.0738c29: 別見相分故名不離文此釋分明歟。又莊嚴
T2217_.59.0739a01: 論正文云。有者彼二光顯現故文次彼二都無
T2217_.59.0739a02: 實體者。依他無性義云爾也。故上文云。依
T2217_.59.0739a03: 他分別二相亦無實體文故無過。又彼論今
T2217_.59.0739a04: 正文云。有者彼二光顯現故文又下説求染
T2217_.59.0739a05: 污及清淨頌云。自界及二光癡共諸惑起。
T2217_.59.0739a06: 如是諸分別二實應遠離。又釋云。界謂自
T2217_.59.0739a07: 阿梨耶識種子。二光能取光所取光。此等分
T2217_.59.0739a08: 別界共無明及諸餘惑故得生起○二實謂
T2217_.59.0739a09: 所取實及能取實。如是實染污應求遠離文
T2217_.59.0739a10: 此釋既二光云能取實所取實。似云分別
T2217_.59.0739a11: 性乎。又依他見･相二分云能取所取歟。本
T2217_.59.0739a12: 文云光今所引改云影。處處文如此。唯識
T2217_.59.0739a13: 依他八喩中光影爲一喩。顯色十二光與影
T2217_.59.0739a14: 別也。今以影替光。其義是一歟
T2217_.59.0739a15: 能遮建立誹謗等者。鈔云。疏能遮建立等者。
T2217_.59.0739a16: 由此有而非有非有而有有無不二故能遮
T2217_.59.0739a17: 彼二及小乘故。言建立者應言建立不建
T2217_.59.0739a18: 立。前叙外計處云建立淨不建立無淨。計
T2217_.59.0739a19: 建立者。建立一切依此修行。謂之爲淨。不
T2217_.59.0739a20: 建立者。謂此建立非究竟法。若無建立所
T2217_.59.0739a21: 謂無爲乃名眞我。謂一向都撥爲無即名誹
T2217_.59.0739a22: 謗。故言能遮等文有人云。此釋頗穿鑿歟。龍
T2217_.59.0739a23: 樹釋云。建立有誹謗無云云可用通相義也。
T2217_.59.0739a24: 私云。抄意建立計云建立。不建立計云誹
T2217_.59.0739a25: 謗。既以不二遮二乘。有無可遮外道。何
T2217_.59.0739a26: 云空穿鑿乎。彼論正文云。問。體與無體何
T2217_.59.0739a27: 不一向定説而令彼二無差別耶。偈曰。有
T2217_.59.0739a28: 邊爲遮立無邊爲遮謗。退大趣小滅。遮
T2217_.59.0739a29: 彼亦如是。釋曰。如其次第。一爲遮有邊。
T2217_.59.0739b01: 二爲遮無邊。三爲遮趣小乘寂滅。是故
T2217_.59.0739b02: 不得一向定説。問。云何遮有邊。答。有邊
T2217_.59.0739b03: 爲遮立。此明由於無體知無體故不應
T2217_.59.0739b04: 安立有。問。云何遮無邊。答。無邊爲遮
T2217_.59.0739b05: 謗。此明由於有體知世諦故不應非謗
T2217_.59.0739b06: 無。問。云何遮趣小乘寂滅。答。退大趣小
T2217_.59.0739b07: 滅遮彼亦如是此明由彼二無別故不應
T2217_.59.0739b08: 厭體入小涅槃文私云。遍計依他無體故入
T2217_.59.0739b09: 第一義。謂之無體。遮外道有。又依遍可得
T2217_.59.0739b10: 故達世諦實。謂之有體。遮外道無。有無
T2217_.59.0739b11: 不二二諦是一故遮二乘厭生死有入涅槃
T2217_.59.0739b12: 空也。又云。彼二無別者非有非無中道故遮
T2217_.59.0739b13: 外道邊空也
T2217_.59.0739b14: 幻像及取幻等者。彼論中此偈前有一偈幷
T2217_.59.0739b15: 釋。故論云。偈曰。色識爲迷因。識識爲迷體。
T2217_.59.0739b16: 色識因無故識識體亦無。釋曰○彼所迷境
T2217_.59.0739b17: 名色識。彼能迷體名非色識○色識無故
T2217_.59.0739b18: 非色識亦無。何以故。由因無故彼果亦無文
T2217_.59.0739b19: 私云。此文法説歟。幻像者所取境譬色識爲
T2217_.59.0739b20: 迷因也色心諸法皆
爲所迷境故		　取幻者。能取心即譬識
T2217_.59.0739b21: 識爲迷體歟心心所是
能迷心故		　此心境即相･見二分。
T2217_.59.0739b22: 於中染淨不同。染分相･見譬幻像相分取幻
T2217_.59.0739b23: 見分淨分相見爲骨像取骨如欠又
相見也		也。染所治
T2217_.59.0739b24: 即可斷依他也。淨能治即不斷依他也。能
T2217_.59.0739b25: 取所取者如次染依他見･相二分也。能觀所
T2217_.59.0739b26: 觀者淨依他相見二分也。此染淨能所治依
T2217_.59.0739b27: 他倶具非有似有二義故云彼二雖無而二
T2217_.59.0739b28: 可得也。又義云。幻像取幻是所執能取所取
T2217_.59.0739b29: 也。骨像取骨即觀心相見二分也。兩處彼二
T2217_.59.0739c01: 雖無而二可得者。所執情有理無義。觀心非
T2217_.59.0739c02: 有似有義也。文同義異矣。又義云。迷人者愚
T2217_.59.0739c03: 夫也。幻像取幻者所遍計境即依他相見也。
T2217_.59.0739c04: 迷故者能遍計妄心染分依他也。能取所取
T2217_.59.0739c05: 二事者遍計所執也。彼二等者。彼二者前依
T2217_.59.0739c06: 他二分也。而二者今遍計二取也。意云。彼
T2217_.59.0739c07: 依他相見雖無遍計二取由迷彼二分而
T2217_.59.0739c08: 此二取可得也爲言故云由迷顯現故也。觀
T2217_.59.0739c09: 門二事如先。但彼二雖無等者觀心前無所
T2217_.59.0739c10: 執二取故云彼二雖無。非無觀心相見故
T2217_.59.0739c11: 云而二可得也。已上三義中初義能治無
T2217_.59.0739c12: 漏心也。淨分依他故。故下文云。如是清淨法
T2217_.59.0739c13: 能令染法盡文所治是可斷法也。染分依他
T2217_.59.0739c14: 故。斷能迷心所執隨之故依他中所遍計通染
淨。今取能遍計染
T2217_.59.0739c15: 心爲所
斷也		次義能治是有漏心。故云能治體念
T2217_.59.0739c16: 處等。四念處等觀是應有漏故。或通無漏
T2217_.59.0739c17: 歟。唯識中云四地修得菩提分法故。又今
T2217_.59.0739c18: 文既云清淨法故。或又此文不違前説。地
T2217_.59.0739c19: 上位通有漏心故。又釋論宗中有漏信進等
T2217_.59.0739c20: 云清淨法故。後義可通漏無漏歟。問。無
T2217_.59.0739c21: 漏心帶所執二取耶。答。護法正義無漏心
T2217_.59.0739c22: 不帶所執也。但安惠意無漏心帶執也。約
T2217_.59.0739c23: 正後智有異。依本宗可決矣。今文既云
T2217_.59.0739c24: 菩薩雖修行而無所得也。順護法義矣。問。
T2217_.59.0739c25: 何所治中云幻像等能治中云骨像等耶。
T2217_.59.0739c26: 答。幻像有假實故。若約所執者是實幻像
T2217_.59.0739c27: 故。若約染依他者假幻事故。骨像是四念處
T2217_.59.0739c28: 等能治觀門不淨觀所縁境故。問。若爾何
T2217_.59.0739c29: 下文能治又云強幻王乎。觀心又若有漏若
T2217_.59.0740a01: 無漏皆依他如幻體故。但本論正文云。釋幻
T2217_.59.0740a02: 像及取幻等一行頌畢。又有問更擧頌作
T2217_.59.0740a03: 釋也。文云。問。此譬欲何所顯。頌曰。骨像
T2217_.59.0740a04: 及取骨等云云此意骨像等頌爲法説乎。私
T2217_.59.0740a05: 案爲顯前頌迷因無體雖擧此喩兼顯能
T2217_.59.0740a06: 觀所觀歟
T2217_.59.0740a07: 如是觀已等者。觀義云指自離二及迷依乃
T2217_.59.0740a08: 至可得亦如是文云如是觀已也。謂觀蘊
T2217_.59.0740a09: 阿頼耶説相與此論符會故。私云。指骨像
T2217_.59.0740a10: 及取幻等一行頌也。既云觀故亦説二故。
T2217_.59.0740a11: 但引離二及迷依等文證觀蘊阿頼耶者。
T2217_.59.0740a12: 已前文爲證頼耶三義。觀義今文是也。故無
T2217_.59.0740a13: 違耳。何法爲所治下義釋及本論有何法爲
T2217_.59.0740a14: 能治五字也
T2217_.59.0740a15: 迷法相者等者。論正文云。法迷相法迷相者
T2217_.59.0740a16: 云云迷法相者或唯所執也。或唯能迷心也。或
T2217_.59.0740a17: 通二也。謂如是如是體故者。有體無體二
T2217_.59.0740a18: 義故云如是如是歟。有非有又爾也。或體
T2217_.59.0740a19: 無體與有非有云如是如是歟。或能取所
T2217_.59.0740a20: 取云爾歟。或相見二分歟。或依遍歟。然如乃
T2217_.59.0740a21: 至分別故者釋頌中如是體及有也。亦説乃
T2217_.59.0740a22: 至無別故者釋無體幷非有也。前順體標有
T2217_.59.0740a23: 釋也。後逆非有標無體釋也。如是下釋如幻
T2217_.59.0740a24: 二字歟
T2217_.59.0740a25: 謂諸佛所説念處等者。私云。擧四念處等
T2217_.59.0740a26: 取八解脱八勝處等無量法門也。何以故下
T2217_.59.0740a27: 釋成能所治二義。如諸凡夫等者明所執情
T2217_.59.0740a28: 有義即所治也。如諸佛説等者迷所執理無
T2217_.59.0740a29: 義即能治也。依此文則前所治幻像取幻所
T2217_.59.0740b01: 執能取所取歟。又約下文云如是清淨法能
T2217_.59.0740b02: 令染法盡者似染分依他歟。彼宗明匠可尋
T2217_.59.0740b03: 決矣。觀抄義云。此文徴釋能治有無也。謂
T2217_.59.0740b04: 凡夫於念處教法等作有解。諸佛於所説
T2217_.59.0740b05: 住空也云云私云。有無倶爲能治非理。案
T2217_.59.0740b06: 如是體無相等問起。但以無體爲能治也。
T2217_.59.0740b07: 若通有體何致示現入胎等有相之難矣。
T2217_.59.0740b08: 況云如諸佛所説未必取佛。四念處觀是
T2217_.59.0740b09: 有漏心故。凡夫能治觀亦屬下文。故知上凡
T2217_.59.0740b10: 夫所取者所治迷相也。又准以佛示現八相
T2217_.59.0740b11: 致難者。可通無漏心也。如上辨。就中依
T2217_.59.0740b12: 他如幻後得智境。未起正後二智。已前皆遍
T2217_.59.0740b13: 計分別攝歟。若爾凡夫位猶迷如幻道理歟｣
T2217_.59.0740b14: 如是如是體故者。有能觀所觀二事故。云
T2217_.59.0740b15: 如是如是歟。如凡夫所取等者。擧所治迷法
T2217_.59.0740b16: 成今能治觀歟。問。如是體無相者體無體二
T2217_.59.0740b17: 義歟。體即無相之義歟。答。今此一句頌若合
T2217_.59.0740b18: 前生佛二文者順初。若唯合佛説無體者
T2217_.59.0740b19: 會後義矣。擧凡天所取者爲顯佛説且
T2217_.59.0740b20: 示所治歟
T2217_.59.0740b21: 而佛世尊示現等者。或云。此文通伏難也。
T2217_.59.0740b22: 問。意云。如諸佛所説如是如是無體無相。
T2217_.59.0740b23: 何諸佛示現八相耶。答。意云。然諸佛現八
T2217_.59.0740b24: 相。是離所執相後得智中現身立等故云
T2217_.59.0740b25: 如是無相而影顯現也。故唯識論第八云雖
T2217_.59.0740b26: 似所取能取相現而非一切能遍計攝。勿
T2217_.59.0740b27: 無漏心亦有執故。如來後得應有執故。經
T2217_.59.0740b28: 説佛智現身立等種種影像如鏡等故文又
T2217_.59.0740b29: 義云。如是體無相乃至成等正覺者問也。如是
T2217_.59.0740c01: 無相等二句答也。問中初一句牒正釋意而
T2217_.59.0740c02: 佛下正致難也。前解意如是體無相者結成
T2217_.59.0740c03: 上意也
T2217_.59.0740c04: 由此義故菩薩雖修行而無所得也者。疏家
T2217_.59.0740c05: 私釋成頌意也。或以釋論意釋成頌也。彼
T2217_.59.0740c06: 論云。釋曰。譬如強幻王令餘幻王退者。彼能
T2217_.59.0740c07: 治淨法亦如幻王。由能對治染法得増上
T2217_.59.0740c08: 故。彼所治染法亦如幻王。由於境界得増
T2217_.59.0740c09: 上故。如是清淨法能令染法盡者。如彼強力
T2217_.59.0740c10: 幻王能令餘幻王退。菩薩亦爾。知法如幻
T2217_.59.0740c11: 能以淨法對治染法。是故無慢文此文既云
T2217_.59.0740c12: 知所治能治倶如幻事無慢。故云雖修行
T2217_.59.0740c13: 而無所得歟
T2217_.59.0740c14: 彼論明觀察蘊阿頼耶等者。問。莊嚴論中雖
T2217_.59.0740c15: 明三性眞實。未云觀頼耶。又雖幻事譬
T2217_.59.0740c16: 分別性。未類頼耶自性。何彼論所明如此
T2217_.59.0740c17: 指耶。答。三性即頼耶三義故。引三性文證
T2217_.59.0740c18: 觀頼耶之義也。況復彼論下説求染污及
T2217_.59.0740c19: 清淨云。偈曰。自界及二光癡共諸惑起如是
T2217_.59.0740c20: 諸分別二實應遠離。釋曰○自界謂自阿頼
T2217_.59.0740c21: 耶識種子。二光能取光所取光。此等分別界
T2217_.59.0740c22: 共無明及諸餘惑故得生起○二實謂所取
T2217_.59.0740c23: 實及能取實。如是實染污應求遠離文此文
T2217_.59.0740c24: 既云自界謂阿頼耶識種子。豈非觀蘊阿頼
T2217_.59.0740c25: 耶義耶。又雖所執喩幻事。又非幻事不
T2217_.59.0740c26: 譬頼耶非有似有。故上文云。此幻即譬諸
T2217_.59.0740c27: 蘊文幻事譬蘊頼耶之義也。又彼論求眞實
T2217_.59.0740c28: 文終。以幻夢等八喩類依他諸法。何唯云
T2217_.59.0740c29: 譬遍計耶此中八喩如唯識八
喩。但所喩行相異也		故論云。如幻至
T2217_.59.0741a01: 如化次第譬諸行者。幻譬内六入無有我
T2217_.59.0741a02: 等體但光顯現故。夢譬外六入。所受用塵體
T2217_.59.0741a03: 無有故。焔譬心及心數法。二法由起迷故。
T2217_.59.0741a04: 像復譬内六入。由是宿業像故。影復譬外
T2217_.59.0741a05: 六入。由是内入影内入増上起故。響譬所
T2217_.59.0741a06: 説法。法如響故。水月譬依定法。定則如水。
T2217_.59.0741a07: 法則如月。由波證靜法顯現故。化譬菩薩
T2217_.59.0741a08: 故意受生。不染一切所作事故文唯識論中八
喩皆譬心心所
T2217_.59.0741a09: 衆縁生非
有似有義		況復彼唯識以莊嚴論爲所依。然唯
T2217_.59.0741a10: 識中以幻事譬依他。所依論中無彼義。寧
T2217_.59.0741a11: 非能所相違乎。指此等義云此經符會歟｣
T2217_.59.0741a12: 當知陽炎等者。六喩中引莊嚴文成頼耶如
T2217_.59.0741a13: 幻義畢。餘五喩又莊嚴八喩中隨應引證又
T2217_.59.0741a14: 引餘經論釋旋火輪乾闥婆城等如幻事。
T2217_.59.0741a15: 應廣説也爲言
T2217_.59.0741a16: 前劫五喩等者。私云。五喩六喩相望而明初
T2217_.59.0741a17: 二劫觀解有勝劣也。此三事猶帶拆法者。
T2217_.59.0741a18: 有人云。世人見芭蕉泡沫時實謂有體。智
T2217_.59.0741a19: 人拆之令見之時知無體。故云折法空。陽
T2217_.59.0741a20: 炎等世人見時不拆即知無體故喩體法
T2217_.59.0741a21: 空也云云私云。三喩又顯體法空也。云帶
T2217_.59.0741a22: 拆法明無性空故。帶拆法者聲聞經中譬
T2217_.59.0741a23: 人無我意歟。故第三釋云。謂觀唯蘊無我
T2217_.59.0741a24: 時於陰界入種種分拆推求我不可得文又
T2217_.59.0741a25: 上文云。聲聞經中雖説此五喩而意明無
T2217_.59.0741a26: 我。今此中五喩意明諸蘊性空文既五喩明
T2217_.59.0741a27: 性空知譬體空也。故鈔寂然界云通教體
T2217_.59.0741a28: 法空也。故知今意三喩是帶拆空之體空故
T2217_.59.0741a29: 不同幻炎等唯體空。故今不取也爲言問。若
T2217_.59.0741b01: 爾何第三劫十喩中取泡喩耶。答。彼一水
T2217_.59.0741b02: 生衆泡。譬行者自心能作法界曼荼羅不思
T2217_.59.0741b03: 議變化也。非取拆空體空邊。故經云。如天
T2217_.59.0741b04: 降雨生泡。彼眞言悉地種種變化當知亦爾
T2217_.59.0741b05: 文又疏云。聲聞經以受譬浮泡。般若中以泡
T2217_.59.0741b06: 爲喩。雖無實性而因縁猶是實法。故十喩
T2217_.59.0741b07: 中有如化而不明泡喩。今此經譬意復殊
T2217_.59.0741b08: 也文所喩既殊。何爲難矣
T2217_.59.0741b09: 言即是麁相轉融者。有多意。實悟房義云。第
T2217_.59.0741b10: 二劫觀解待第三劫云麁相望初劫云轉
T2217_.59.0741b11: 融也。謂即心幻不及不思識幻。故云麁勝
T2217_.59.0741b12: 即空幻故云融也爲言文點云。麁相乃轉融也。
T2217_.59.0741b13: 又上佛房義云。初二劫觀解雙結。意麁相與
T2217_.59.0741b14: 轉融也。故轉融中道位不論即空麁相喩
T2217_.59.0741b15: 也爲言或云。初劫即空麁相轉融第二劫云
T2217_.59.0741b16: 中道觀也。點云。麁相於轉融也。私云。轉有
T2217_.59.0741b17: 轉捨轉得二義。謂初劫五喩中拆法三喩轉
T2217_.59.0741b18: 捨體法幻炎二喩轉融故云爾也
T2217_.59.0741b19: 未了如是自性時乃至見空未盡者。觀抄云。
T2217_.59.0741b20: 擧初劫未盡空有觀成第二劫盡理中道觀
T2217_.59.0741b21: 也。問。初劫但即空觀。未見觀有畏有所得
T2217_.59.0741b22: 觀空畏堕斷滅耶。答。凡佛法觀空智惠因
T2217_.59.0741b23: 縁外無見空。所以見縁生觀性空謂之即
T2217_.59.0741b24: 空觀。故初劫無性空釋五蘊皆云縁生無性。
T2217_.59.0741b25: 仍爲遮斷常見觀空且名離斷常中道歟云
T2217_.59.0741b26: 云私云。於他縁乘中相似實證待對明勝劣
T2217_.59.0741b27: 也。加行位頌云。現前立少物謂是唯識性。
T2217_.59.0741b28: 以有所得故非實住唯識文論釋云。燸等
T2217_.59.0741b29: 四法依四尋思四如實智初後位立。四尋思
T2217_.59.0741c01: 者尋思名義自性差別假有實無如實遍知
T2217_.59.0741c02: 此四離識及識非有名如實智○此四位中
T2217_.59.0741c03: 猶於現前安立少物謂是唯識眞勝義性。
T2217_.59.0741c04: 以彼空有二相未除帶相觀心有所得故
T2217_.59.0741c05: 非實安住眞唯識理。彼相滅已方實安住文
T2217_.59.0741c06: 立少物謂是唯識未盡之義也。又成假有實
T2217_.59.0741c07: 無之觀是有空觀門也。此觀未住眞勝義
T2217_.59.0741c08: 性云未了自性等也。然見道以上二智觀門
T2217_.59.0741c09: 是實證故。二空相不當心而悟入識相識性
T2217_.59.0741c10: 唯識也。故見道位頌云。爾時住唯識離二
T2217_.59.0741c11: 取相故文論釋云。爾時乃名實住下識眞勝
T2217_.59.0741c12: 義性即證眞如文故上文云。行者解諸蘊唯
T2217_.59.0741c13: 心即是知法自性。又下云今以如幻等門。
T2217_.59.0741c14: 乃至悟唯識性故。即此意矣。重意云。今經觀
T2217_.59.0741c15: 蘊阿頼耶知自性者即見道以上實住唯識之
T2217_.59.0741c16: 義也爲言問。既云今以如幻等非對初劫觀
T2217_.59.0741c17: 解耶。例如今大乘不可得空等也。又云人
T2217_.59.0741c18: 法二空相亦不當心。非遮初劫耶。答。今字
T2217_.59.0741c19: 隨宜。何必同矣。於一劫中初後相望何失。
T2217_.59.0741c20: 又唯識觀雖待加行觀遮初劫二空無過。
T2217_.59.0741c21: 加行觀未離彼相故。故釋云。帶相觀心有
T2217_.59.0741c22: 所得故非實安住眞唯識理。彼相滅已方實
T2217_.59.0741c23: 安住今二空之相亦不當心者。彼相滅已
T2217_.59.0741c24: 方證安住意也。況初劫二空觀門非有觀。何
T2217_.59.0741c25: 云不能盡理觀有矣。若望今心而成恐斷
T2217_.59.0741c26: 滅之義上文即空觀屬斷滅矣。若與初劫
T2217_.59.0741c27: 言之誰云非盡理觀乎。故知非指初劫觀
T2217_.59.0741c28: 門也。又義。人空觀是觀依圓有人我自亡
T2217_.59.0741c29: 故可云有觀歟。然未知五陰法本來涅槃。
T2217_.59.0742a01: 故非盡理也。又觀蘊即空時斷法倒故云
T2217_.59.0742a02: 空。然未空相不可得故非盡理也。非盡理
T2217_.59.0742a03: 者以第二劫中道觀降初劫觀之意也
T2217_.59.0742a04: 今以如幻等門照有空不二等者。唯識宗立
T2217_.59.0742a05: 三時教。初時有教説依圓有小乘第二時空
T2217_.59.0742a06: 教明遍計空般若是偏有偏空而終有空離別
T2217_.59.0742a07: 矣。第三時中道教深密等三性有空雙辨故亦有
T2217_.59.0742a08: 亦空則詮門中道也。又遍計非有依圓非空。
T2217_.59.0742a09: 故離有離無則離言中道也。詮門離言倶非
T2217_.59.0742a10: 偏有偏空。故云空有不二歟。故唯識論第七
T2217_.59.0742a11: 云。我法非有空識非無。離有離無故契中
T2217_.59.0742a12: 道文私云。此中空識者空圓成識依他。具如
T2217_.59.0742a13: 前辨也。又依三劫次第者。初劫中湛寂明
T2217_.59.0742a14: 有。寂然説空。是偏有偏空也。第二劫説縁
T2217_.59.0742a15: 生中道。故云不二也。又義云。有空觀門一
T2217_.59.0742a16: 念同時故云空有不二歟。唯識章云。由無
T2217_.59.0742a17: 始來執我法爲有撥事理爲空故。此觀中
T2217_.59.0742a18: 遣者空觀對破有執。存者有觀對遣空執。今
T2217_.59.0742a19: 觀空有而遣有空眞興記云。依所治病有有空約
能治藥可有空有若所治病無増
T2217_.59.0742a20: 損者應能治藥亦
無遣存　爲言		　以彼空有相待觀成純有純
T2217_.59.0742a21: 空誰之空有記云。意云。若所治病純有純空無有空相
並者能治之觀但有偏空之觀爲誰相並有
T2217_.59.0742a22: 空有之觀
乎　爲言		　故欲證入離言法性可須依此方
T2217_.59.0742a23: 便而入記云。意云。若欲引起無分別智證得眞見離言
眞如要先資糧及加行位可修如此遣虚存實觀
T2217_.59.0742a24: 爲言非謂有空皆即決定。證眞觀位非有
T2217_.59.0742a25: 非空。法無分別。性離言故記云。所觀之法非體
決定是有是無。諸法
T2217_.59.0742a26: 體性言語道斷詮言不及。有無分別皆斷滅故。但是世俗
虚妄施設。何以知者。證眞實位一切諸法非有非空離諸
T2217_.59.0742a27: 分別。離言故。若諸法體有無定
者無分別智應非證實。爲言		説要觀空方證眞。
T2217_.59.0742a28: 謂要觀彼遍計所執空爲門故入於眞性。
T2217_.59.0742b01: 眞體非空　文記云。是通伏難也○般若經等云。觀
空入眞者由能顯空以爲門故入於眞性非
T2217_.59.0742b02: 眞體空。如廣百論云聖智所證非
有非無而有而無。即其意也文		私云。證眞觀位非
T2217_.59.0742b03: 有非空者即當空有不二義。以幻事非有似
T2217_.59.0742b04: 有類空有不二歟。章謂要觀彼遍計所執者
T2217_.59.0742b05: 同疏人法二空之相亦不當心也。以章空爲
T2217_.59.0742b06: 門故人於眞性釋疏眞入法空悟唯識性
T2217_.59.0742b07: 也。a字義第四實範云。私案。疏言今以如幻
T2217_.59.0742b08: 等門照有空不二而人法二空之相亦不當心
T2217_.59.0742b09: 乃名眞入法空悟唯識性者。有空不二者幻
T2217_.59.0742b10: 有空謂眞空。而此有空相性是異故不一。相
T2217_.59.0742b11: 性不離故不異。且約不離云不二也。故上
T2217_.59.0742b12: 文云唯識無境體法難解之空即是麁相轉
T2217_.59.0742b13: 融。唯識無境者幻有。難解之空者眞空。轉融
T2217_.59.0742b14: 者明不二。然帶不一故云麁相。人法二空
T2217_.59.0742b15: 者人法謂初二性。二空謂眞實性。三性妄假
T2217_.59.0742b16: 眞實有空諸相皆不當於心也。故下文結
T2217_.59.0742b17: 此第二劫云然上來原始要終。自發一毫
T2217_.59.0742b18: 之善以至於超度人法有無二障云云眞入
T2217_.59.0742b19: 等者入眞空故證勝義性。證勝義故。了世
T2217_.59.0742b20: 俗性故云悟唯識性也云云
T2217_.59.0742b21: 大日經疏指心鈔卷第十一終
T2217_.59.0742b22: 御本記云
T2217_.59.0742b23: 先年比以高野山傳法會談義之次草之畢
T2217_.59.0742b24:   文永十年春比託理性院上野公令清書
T2217_.59.0742b25: 畢
T2217_.59.0742b26: 同九月中旬拭老眼加點畢。披覽人必可
T2217_.59.0742b27: 令訪菩提給耳
T2217_.59.0742b28:   金剛佛子頼瑜生年四
十八
T2217_.59.0742b29:
T2217_.59.0742c01:
T2217_.59.0742c02: 大日經疏指心鈔卷第十二
T2217_.59.0742c03:
T2217_.59.0742c04:   疏卷第二之五
T2217_.59.0742c05: 經云。祕密主彼如是捨無我等者。鈔云。疏捨
T2217_.59.0742c06: 無我心主等者。捨者離義。無我者謂前劫離
T2217_.59.0742c07: 倒時有法執當心。故以五喩達諸法即空。
T2217_.59.0742c08: 遣彼法倒。雖遣其有仍滯空相。今第二劫
T2217_.59.0742c09: 以六喩對治前劫即空。既有去空亡方順
T2217_.59.0742c10: 不可得空故文私云。覺苑師意第二劫是他
T2217_.59.0742c11: 縁心。一重未見二重淺深。故今經文合前
T2217_.59.0742c12: 眞入法空悟唯識性義。故云故經云祕密主
T2217_.59.0742c13: 等。不置者字也。宗家御意於第二劫中有
T2217_.59.0742c14: 他縁覺心二心。引前復次大乘行發無縁乘
T2217_.59.0742c15: 心等文證第六住心。又引今彼如是捨無我
T2217_.59.0742c16: 等文證第七住心也。故知今經文更牒釋
T2217_.59.0742c17: 成覺心乘義也。更牒經文作釋時不置者
T2217_.59.0742c18: 字。疏前後例多。故字又屬上段也　問。案經
T2217_.59.0742c19: 文起盡。初大乘行發無縁乘心法無我性者。
T2217_.59.0742c20: 總標。何以故以下別説。如是知自心性下總
T2217_.59.0742c21: 結也。於別説中依何以故徴問設答釋。中
T2217_.59.0742c22: 初擧古昔菩薩修行成三界唯心義。後明
T2217_.59.0742c23: 此唯心者捨初劫即空無我而成縁生中道
T2217_.59.0742c24: 即心無我性也。故云彼如是等。非指上義
T2217_.59.0742c25: 乎。故疏釋中初標第二重法無我性釋二段
T2217_.59.0742c26: 文畢云更作一轉開明倍勝於前劫。指第二
T2217_.59.0742c27: 劫望初劫云一轉。定知非有二心勝劣
T2217_.59.0742c28: 也。故六無畏中法無我無畏存他縁覺心。未
T2217_.59.0742c29: 開二重淺深乎。又疏下擧寶珠譬喩示修
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