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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59

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T2217_.59.0676a01: 矣
T2217_.59.0676a02: 瑜伽我者等者。智證大師記云。瑜伽我者謂
T2217_.59.0676a03: 學定者云云此文何由似内道＊乎。答。凡此
T2217_.59.0676a04: 文者約學内教者不觀心之實法也文疏
T2217_.59.0676a05: 第七云。若行人不解正因縁義而修證諸
T2217_.59.0676a06: 禪以當計著自心以爲内我○若深求此
T2217_.59.0676a07: 中至賾自然撥除因業。唯我性獨存乃至無
T2217_.59.0676a08: 一法入心而證空定。最是世間究竟之理
T2217_.59.0676a09: 文今瑜伽我當此計歟。問。彼第三心引之。
T2217_.59.0676a10: 此證第一心。何云同乎。答。此計有二意。若
T2217_.59.0676a11: 約効彼行因冀成勝果第三心攝。若依
T2217_.59.0676a12: 計自心爲内我又第一心攝也。＊故疏第二
T2217_.59.0676a13: 云。前是不識因果之心。今由善根熟故
T2217_.59.0676a14: 効彼行因冀成勝果。不同前計也取意
T2217_.59.0676a15: 此意也
T2217_.59.0676a16: 地等變化等者。智證記云。今疑下結文云略
T2217_.59.0676a17: 擧三十事爾乃合地等變化其員不足也。
T2217_.59.0676a18: 疏文昧昧訓地等之變化。若依疏及先大師
T2217_.59.0676a19: 説可分爲二。若爾可言地等是執五大
T2217_.59.0676a20: 爲眞實之法者此一計或言。地爲以下可
T2217_.59.0676a21: 言變化也。意地等能變化爲萬物之因未詳
T2217_.59.0676a22: 云云疏第七云。若行人不解正因縁義而
T2217_.59.0676a23: 修證諸禪。必當計著自心＊以爲内我。彼
T2217_.59.0676a24: 見世間萬法因心而有則謂由神我生。設
T2217_.59.0676a25: 令不依内我必依外我即是自在梵天等
T2217_.59.0676a26: 也文准此釋瑜伽我者内我歟
T2217_.59.0676a27: 自在天是常等者。三論玄云。有外道云。大自
T2217_.59.0676a28: 在天能生萬物。萬物若滅還歸本天。故云
T2217_.59.0676a29: 自在。天若嗔四生皆苦。自在若喜則六道咸
T2217_.59.0676a30: 樂。然天非物因物非天果。蓋是邪心所畫。
T2217_.59.0676b01: 故名邪因邪果文
T2217_.59.0676b02: 如十二門中等者。十二門論龍樹云。問曰。衆
T2217_.59.0676b03: 生從自在天生苦樂亦自在所生。以不識
T2217_.59.0676b04: 樂因故與其苦。答曰。若衆生是自在天子者
T2217_.59.0676b05: ○自下全同同論疏下云嘉祥云。問曰下第二
T2217_.59.0676b06: 救。正通傷慈之難。答曰下第三破救。有二
T2217_.59.0676b07: 難。一者猶提捉前無慈難。父有大慈子不
T2217_.59.0676b08: 識恩終自與樂。而自在不爾。亦應但供養
T2217_.59.0676b09: 下作報恩不勉苦難。若言不識恩故而苦
T2217_.59.0676b10: 者。今報恩供養則應得樂。不須修福文唯
T2217_.59.0676b11: 識論一云。有執有一大自在天體實遍常能
T2217_.59.0676b12: 生諸法。彼執非理。所以者何。若法自生必
T2217_.59.0676b13: 非常故。諸非常者必不遍故。諸不遍者非
T2217_.59.0676b14: 眞實故文
T2217_.59.0676b15: 又若自作等者。論云全同疏下云。復次下以
T2217_.59.0676b16: 果徴因破。衆生之果既由自在。自在之因應
T2217_.59.0676b17: 更有所從。反覆結之文
T2217_.59.0676b18: 陶師子埏埴等者。陶師子者作土器者也。
T2217_.59.0676b19: 埏和名禰耶須。＊埴和名波爾。疏第七云。如
T2217_.59.0676b20: 埿團輪繩陶師等和合故有瓶生文十二門
論同之
T2217_.59.0676b21: 次云時與前時等者。智證大師記云。經云。
T2217_.59.0676b22: 及時者與前有時其別如何。答。推文意云。
T2217_.59.0676b23: 自在天者若流出及時也。爾乃有人。或計自
T2217_.59.0676b24: 在天是常能生萬物。或計從手功出一切
T2217_.59.0676b25: 法。或計時是自在天之所作歟云云問。若爾
T2217_.59.0676b26: 前建立可云自在天之心出一切法歟。答。
T2217_.59.0676b27: 今結云皆自在天種類也。彼不爾故
T2217_.59.0676b28: 大疏指心鈔卷七終
T2217_.59.0676b29:
T2217_.59.0676c01: 御本記云
T2217_.59.0676c02:   建治四年二月七日於醍醐寺中正院加
T2217_.59.0676c03: 點畢　金剛佛子頼瑜
T2217_.59.0676c04:
T2217_.59.0676c05:
T2217_.59.0676c06: 大日經疏指心鈔卷第八
T2217_.59.0676c07:
T2217_.59.0676c08:   疏卷第二之一
T2217_.59.0676c09: 疏云此是那羅延等者。此是那羅延天者指
T2217_.59.0676c10: 尊貴體也。外道下釋圍陀論師外道計此
T2217_.59.0676c11: 天爲尊貴也。點云。尊貴者此是那羅延天
T2217_.59.0676c12: 也。外道計云云又下文云。是毘紐天。外道部
T2217_.59.0676c13: 類文准此文可云那羅延天外道也。古點
T2217_.59.0676c14: 云。那羅延天外道之計也云云此意此外道計
T2217_.59.0676c15: 那羅延天造萬物故云爾歟。抄第三云。此
T2217_.59.0676c16: 有多説。謂圍陀論師計那羅延天能生四
T2217_.59.0676c17: 姓。計梵天能生萬物。提婆云。從那羅延天
T2217_.59.0676c18: 臍中生大蓮華。蓮華上有梵天祖翁。謂此梵
T2217_.59.0676c19: 天爲萬物之祖。從梵天口臂䏶脚生四姓
T2217_.59.0676c20: 等。又云。那羅延天能生梵王。梵王爲萬物之
T2217_.59.0676c21: 祖。復有安荼論師計本際等。不煩具引文
T2217_.59.0676c22: 私云。准此釋者。外道有三論師異説。且依
T2217_.59.0676c23: 初二説者。輔相者指梵天歟。那羅延是尊
T2217_.59.0676c24: 貴故。又寶師釋云。眞諦三藏翻爲人生本。梵
T2217_.59.0676c25: 王是衆生之祖父故云人生本也文又遁麟
T2217_.59.0676c26: 記云。言人種神者。那羅翻爲人。延那爲生
T2217_.59.0676c27: 本。謂人生本。即大梵王是也。外道謂。一切人
T2217_.59.0676c28: 皆從梵王生故文私云。依此釋者。梵王即
T2217_.59.0676c29: 那羅延也。若爾輔相是梵輔歟。頌疏云。爲臣
T2217_.59.0677a01: 輔翼云云理趣釋云。麼度羯羅三兄弟者是梵
T2217_.59.0677a02: 王那羅延摩醯首羅之異名也文南池僧都口
T2217_.59.0677a03: 決云。matokara天三兄弟者brahmanaraya@m二i
T2217_.59.0677a04: zana三各治三國。梵王天竺那羅延唐士
T2217_.59.0677a05: 自在天日本取意私云。此釋梵王那羅延其體
T2217_.59.0677a06: 別。然與抄意異。此准所列次第幷治國大
T2217_.59.0677a07: 小。梵王勝那羅延劣。寧以梵王爲輔翼乎。
T2217_.59.0677a08: 故知那羅延有多種歟。例如魔醯首羅有
T2217_.59.0677a09: 多種也。故疏第一云。那羅延大那羅延云云
T2217_.59.0677a10: 又寶師涅槃疏云。天帝釋之力士文惠暉疏
T2217_.59.0677a11: 云。人種神者先是人。後作神。或父母隨一
T2217_.59.0677a12: 是人一是非人也文此等説欲天攝歟。或人
T2217_.59.0677a13: 趣攝歟。當知那羅延。在欲色二界故。疏中
T2217_.59.0677a14: 約色界那羅延。餘師釋據欲界那羅延
T2217_.59.0677a15: 歟
T2217_.59.0677a16: 以能造之主等者。私云。那羅延天云能造
T2217_.59.0677a17: 主也。意云。以那羅延天者更無有所尊貴
T2217_.59.0677a18: 之人故那羅延云尊貴也爲言又云。能造主
T2217_.59.0677a19: 非那羅延也。意云。那羅延天外有能造主
T2217_.59.0677a20: 更無可尊貴之人故那羅延云尊貴也爲
T2217_.59.0677a21: 言故抄云。更有尊貴者即指那羅延天也文｣
T2217_.59.0677a22: 尊貴者遍一切地水火風空處者。此意明前
T2217_.59.0677a23: 那羅延天尊貴遍五大之義也。前明造成
T2217_.59.0677a24: 之用今示普遍之徳。是其別也。又義。今地
T2217_.59.0677a25: 水火風空即爲尊貴體也。故能破文云彼即
T2217_.59.0677a26: 地水火風也。但今釋可讀爛脱。處字安一
T2217_.59.0677a27: 切下讀之。故下文云遍一切處地水火風空。
T2217_.59.0677a28: 意云。尊貴者遍一切處之地水火風空也爲
T2217_.59.0677a29: 言然二義中前義爲勝。能破文云彼天像身。
T2217_.59.0677b01: 是那羅延天像故。指彼云彼即地水火風。故
T2217_.59.0677b02: 彼天像即遍五大。故云爾也。又密抄擧多
T2217_.59.0677b03: 説中。不云五大即尊貴。故又下文可長聲
T2217_.59.0677b04: 連讀。豈非遍一切處乃地水火風空界相乎
T2217_.59.0677b05: 爲言
T2217_.59.0677b06: 以此相入何所不可者。且擬外道成反難
T2217_.59.0677b07: 云。眞言宗又談六大普遍之義。我於六大
T2217_.59.0677b08: 法身像上座而飮食。汝不忿怒耶。答云云又
T2217_.59.0677b09: 此能破文但破遍義。何不破前造義乎。今
T2217_.59.0677b10: 造成萬物義同下遍嚴義故。讓彼破歟。或
T2217_.59.0677b11: 讓前自在天破歟
T2217_.59.0677b12: 一切法者自然而有者。嘉祥三論玄中。天竺
T2217_.59.0677b13: 九十六種擧要爲四執。一計邪因邪果。二
T2217_.59.0677b14: 執無因有果。三立有因無果。四辨無因無
T2217_.59.0677b15: 果。此四中今自然第二無因有果攝也。釋云
T2217_.59.0677b16: 無因據其因無。自然明其果有。約義不同
T2217_.59.0677b17: 猶是一執文清涼演義抄云。疏若以自然爲
T2217_.59.0677b18: 因等者斷義也。通其兩勢。初即老子意由道
T2217_.59.0677b19: 生一。道是自然故。以道爲因。是邪因也若
T2217_.59.0677b20: 謂萬物自然而生下。出莊子意則萬物自然
T2217_.59.0677b21: 無使之然。故曰自然。即無因也文私云。此
T2217_.59.0677b22: 中疏者華嚴疏也。此二中今自然似同莊子
T2217_.59.0677b23: 意。但今云而有彼云而生。少異歟。又異玄
T2217_.59.0677b24: 者。玄云有果抄云無因故。又彼天竺異執。
T2217_.59.0677b25: 此震旦三玄攝也。彼玄中四執外別示三玄
T2217_.59.0677b26: 計。故抄老子自然道似玄邪因攝耳。又玄
T2217_.59.0677b27: 云。有人言。自然有因自然無因萬化不同皆
T2217_.59.0677b28: 自然有云云問。自然本有義佛家盛談。故釋
T2217_.59.0677b29: 論云。非作非造自然意文若爾何遮彼義乎。
T2217_.59.0677c01: 答。彼不知因縁而立自然義。此不壞因
T2217_.59.0677c02: 縁而明自然。故云。釋論文熏生縁起六意隨
T2217_.59.0677c03: 一也。可悉之。問。若爾自宗云遠離於因縁。
T2217_.59.0677c04: 又云遠離因果法然具。此等皆同外計乎。
T2217_.59.0677c05: 答。此等離九種迷情妄假因縁離斷常一異
T2217_.59.0677c06: 等邪因邪果故云爾。全非無性徳輪圓隨
T2217_.59.0677c07: 縁義也。故大師於不二門成法爾隨縁義。
T2217_.59.0677c08: 又四種身各立法爾隨縁之義。又疏第十一
T2217_.59.0677c09: 釋此因因生空云何而有果文云。若於如
T2217_.59.0677c10: 是縁起法中而言有因有果即是遍計所
T2217_.59.0677c11: 執。墮於斷常一異。不入中道。是故證知。如
T2217_.59.0677c12: 是眞言永離因業故即是法界不思議界也
T2217_.59.0677c13: 文應知自宗法爾隨縁義是顯教一乘等法
T2217_.59.0677c14: 爾隨縁猶不及。況外道自然乎。故知。外約
T2217_.59.0677c15: 遍計分別論自然。内約佛知見談法爾。又
T2217_.59.0677c16: 顯攝相歸性論法爾。密性相宛然明法然。又
T2217_.59.0677c17: 顯於縁起法立自然。密於性徳法談隨縁
T2217_.59.0677c18: 也。問。内道因縁爲宗者。蓮華鮮潔棘判利端
T2217_.59.0677c19: 何因縁所染削耶。答。外因縁是水土等也。
T2217_.59.0677c20: 内因縁又一切衆生共業也。利端鮮潔又衆
T2217_.59.0677c21: 生受用依報故。又草木等盛衰有情善惡業
T2217_.59.0677c22: 増上果故。又自宗意鮮潔顯色利端形色四
T2217_.59.0677c23: 曼攝故六大所生。若爾因縁所生義無異論
T2217_.59.0677c24: 者歟
T2217_.59.0677c25: 有計身中離心之外等者。唯識論第一云。三
T2217_.59.0677c26: 者執。我體常。至細如一極微潜轉身中作
T2217_.59.0677c27: 事業故文又破文云。後亦非理。所以者何。
T2217_.59.0677c28: 我量至小如一極微。如何能令大身遍動。若
T2217_.59.0677c29: 謂雖小而速巡身如旋火輪似遍動者。則
T2217_.59.0678a01: 所執我非一非常。諸有往來非常一故文
T2217_.59.0678a02: 私云。作事業義雖同。旋轉身中義與運動
T2217_.59.0678a03: 此身少異。又論云細如極微疏云離心別
T2217_.59.0678a04: 有是大異也。然計義同故引證矣
T2217_.59.0678a05: 若我無常則罪福果報等者。智論疏第四惠影
T2217_.59.0678a06: 云。無常者名爲滅失法。若言一向是無常
T2217_.59.0678a07: 者則無相感致義。何以性。以因無常故則
T2217_.59.0678a08: 有滅失。因滅失故不得於果。果滅失故不
T2217_.59.0678a09: 酬於因。當知則是無福。若有罪福果報者
T2217_.59.0678a10: 以因不滅故所以得果。以果不無故所以
T2217_.59.0678a11: 酬因。若定是無常者定無罪福因果相感
T2217_.59.0678a12: 也。佛法中以罪福果報從因縁起。因縁起
T2217_.59.0678a13: 故則不可説一向無常。何以故。凡因縁生法
T2217_.59.0678a14: 以因縁聚故不可説其無常。以縁散故不
T2217_.59.0678a15: 可説其常。從縁故不可説其有。縁起故不
T2217_.59.0678a16: 可説其無。相續故不斷。生滅故不常。不同
T2217_.59.0678a17: 外道説常則一向是常若言無常則一向滅
T2217_.59.0678a18: 失也文同疏第九云。若我無常者本由我便
T2217_.59.0678a19: 作罪福。若我無常者則我隨身滅。如岸墮
T2217_.59.0678a20: 水消散。故作者既無則無作法則無罪福
T2217_.59.0678a21: 也文私云。上文若法是因等者。此我爲作事
T2217_.59.0678a22: 業之因故云若法是因。又爲因法必從因
T2217_.59.0678a23: 可生故云及從因生也。又因生法必無常故
T2217_.59.0678a24: 云皆無常故也。又解云。法者總通我及事
T2217_.59.0678a25: 業。是因者我也。從因生者事業也。二倶非常
T2217_.59.0678a26: 故云皆無常也。若我下重破我及事業也。
T2217_.59.0678a27: 罪福果報者作事業故前解不順皆字後解
T2217_.59.0678a28: 違無爲。作能作因然後義順文也。挍量等
T2217_.59.0678a29: 者大師疏文次第云。挍量未明文私記云。是
T2217_.59.0678b01: 指中觀等明外道所計義與佛法差別之
T2217_.59.0678b02: 文處歟云云若爾唯識等又破外道等。彼又
T2217_.59.0678b03: 可然歟
T2217_.59.0678b04: 智度云。有計神我者論第十二文全同。如
T2217_.59.0678b05: 下出之。唯識論第一云。二者執我。其體雖
T2217_.59.0678b06: 常而量不定。隨身大小有卷舒故文又能
T2217_.59.0678b07: 破文云。初且非理。所以者何。執我常遍量
T2217_.59.0678b08: 同虚空。應不隨身受苦樂等。又常遍故應
T2217_.59.0678b09: 無動轉。如何隨身能造諸業文
T2217_.59.0678b10: 如論中破等者。或本如中論云云十二門論
T2217_.59.0678b11: 云。復次若自在者何以故不盡作樂。盡作
T2217_.59.0678b12: 苦人。苦者樂者當知從憎愛生。故不自在
T2217_.59.0678b13: 文十二門論或本盡作苦人一句無之。此本
T2217_.59.0678b14: 順理歟。智論疏第四惠影云。爾執我云神作
T2217_.59.0678b15: 自在是於作著。破云。神若自在自作者應
T2217_.59.0678b16: 自在作樂。何故作苦。以欲樂於樂反得苦
T2217_.59.0678b17: 故當知不自在不自作。非作者故○又神
T2217_.59.0678b18: 若自在者不應造惡墮三塗。亦不應有
T2217_.59.0678b19: 種種不如意事怨憎聚會恩愛別離等事。何
T2217_.59.0678b20: 以故。自在故。若有此等事者當知不自在
T2217_.59.0678b21: 也。我是自在相。若不自在當知無也文准
T2217_.59.0678b22: 此釋盡作苦人之論文頗可謂無用矣。又今
T2217_.59.0678b23: 論所引是十二門文也。如論中本爲勝矣。三
T2217_.59.0678b24: 論玄云。問云。何名爲邪因邪果。答。有外道
T2217_.59.0678b25: 云大自在天。能生萬物。萬物若滅還歸本
T2217_.59.0678b26: 天。故云自在。天若瞋四生皆苦。自在若喜則
T2217_.59.0678b27: 六道咸樂。然天非物因物非天果。蓋是邪
T2217_.59.0678b28: 心所畫。故名邪因邪果。難曰。夫善招樂報。
T2217_.59.0678b29: 惡感苦果。蓋是交謝之宅報應之場。以不
T2217_.59.0678c01: 達義理故生斯謬。又夫人類生人物類生
T2217_.59.0678c02: 物。人類生人則人還似人物類生物物還
T2217_.59.0678c03: 似物。蓋是相生之道也。而謂一天之因産
T2217_.59.0678c04: 萬類之報。豈不謬哉文今破同初難歟。又
T2217_.59.0678c05: 智論十二云。若神常者且應不受苦樂。何
T2217_.59.0678c06: 以故。苦來則憂樂至則喜。若爲憂喜所變者
T2217_.59.0678c07: 則非常也文此破神常非破自在歟
T2217_.59.0678c08: 四大草木等皆有壽命者。草木等有壽命密
T2217_.59.0678c09: 宗盛談。故大日經説有情及非情阿字第一
T2217_.59.0678c10: 命。宗家又判金剛内外壽。然與外計異。彼
T2217_.59.0678c11: 六大普遍故識大遍非情。故云有壽命等
T2217_.59.0678c12: 也。此或約續生或約卷合故其意異也。合
T2217_.59.0678c13: 昏木者
T2217_.59.0678c14: 補特伽羅者。賛玄疏第一云。補特伽羅即數
T2217_.59.0678c15: 取趣。正當人義。謂頻造業往諸趣故文
T2217_.59.0678c16: 若有從今世趣於後世等者。倶舍頌疏九云。
T2217_.59.0678c17: 謂外道執於臨命終時能捨此蘊。於受生
T2217_.59.0678c18: 時能續餘蘊。若無有我誰能續蘊。故有我
T2217_.59.0678c19: 也文勝論外
道義也		又云。蘊刹那滅。不可從此轉
T2217_.59.0678c20: 趣餘世○故雖無我但由惑業以爲因故
T2217_.59.0678c21: 諸蘊相續等文論主述有
部意也		倶舍以有部破外
T2217_.59.0678c22: 難。今疏以有部義同外計。彼此意異。彼立
T2217_.59.0678c23: 有部故。此破有部故。何者外道云依我相
T2217_.59.0678c24: 續而未知由惑業相續。故爲能所破。然今
T2217_.59.0678c25: 疏意有部雖知惑業相續若約諸法體云
T2217_.59.0678c26: 恒有猶同神我常義故今遮也。問。藥師經
T2217_.59.0678c27: 云。若彼自身臥在本處見焔魔使引其神
T2217_.59.0678c28: 識至于焔魔法王之前文又仁王經云。識神
T2217_.59.0678c29: 無形假乘四蛇文此等經説非許識神從
T2217_.59.0679a01: 此世轉趣餘世之義耶。答。晴邁疏云。言
T2217_.59.0679a02: 見琰魔使引其神識至王前者。若其患人
T2217_.59.0679a03: 決定令死則受鬼身。容可琰魔王別遣鬼
T2217_.59.0679a04: 爲使而引取之。如其未決定死則未受鬼
T2217_.59.0679a05: 身。何有鬼身得引生人之識。不可別人之
T2217_.59.0679a06: 識在別鬼身中。若不在鬼使身中。識心既
T2217_.59.0679a07: 不孤遊。云何可引得至琰魔王前。當知此
T2217_.59.0679a08: 是藥師如來及經之威力令彼患人第六意
T2217_.59.0679a09: 識見分之上起此三種行解相分。一爲琰魔
T2217_.59.0679a10: 王二爲王使三爲已身。爲自識神所依。隨
T2217_.59.0679a11: 使而行至琰魔王前。其實神識未曾離身。
T2217_.59.0679a12: 若是本識隨所捨處則成死屍。不可説離
T2217_.59.0679a13: 身。若是六七等識依本識故而得現起。若
T2217_.59.0679a14: 離本識無種子故無由得生。是故八識倶
T2217_.59.0679a15: 無離身孤行之理。此蓋如人夢中見師僧
T2217_.59.0679a16: 或復父母遣使來喚。夢現見已身隨使而行
T2217_.59.0679a17: 達師僧或父母前。當知師僧或父母使人已
T2217_.59.0679a18: 身皆是第六意識見分上現此三種相分。似
T2217_.59.0679a19: 有去來實無去來○此亦如是藥師如來
T2217_.59.0679a20: 及經威力令彼患人見如此相。似有往來
T2217_.59.0679a21: 實無往來文。善珠疏
同之		私云。斯乃於第六識獨
T2217_.59.0679a22: 影境作如此説。寧同外道神我乎。又心依
T2217_.59.0679a23: 身而住故云假乘四大也。識神者衆生心識
T2217_.59.0679a24: 也。非外道神我也。又藥師經云。彼識得還
T2217_.59.0679a25: 者。有爲生滅心既滅。得還。未來識相續非
T2217_.59.0679a26: 永滅云還。非同外道神我常也。祕經去識
T2217_.59.0679a27: 還來可准知之。又大疏第五云。阿闍梨言。
T2217_.59.0679a28: 少時嘗因重病因絶神識往詣冥司文此
T2217_.59.0679a29: 又准前矣。當知。藥師經幷同疏等意於本
T2217_.59.0679b01: 有身被焔王裁斷也。探玄記第六又於本
T2217_.59.0679b02: 有身斷罪云云十王經十輪經等意以中有
T2217_.59.0679b03: 身到炎王廳故則於其身預斷罪。成實論
T2217_.59.0679b04: 中陰品説亦然矣。問。若有從今世乃至識神
T2217_.59.0679b05: 爲常文者屬能破文乎。如何。答。重是述前
T2217_.59.0679b06: 計我義也。識神若常下能破文也。又義。若有
T2217_.59.0679b07: 已下皆能破文也。今文牒破也。謂既云數取
T2217_.59.0679b08: 趣。自今世趣後世則識神爲常牒破也。或
T2217_.59.0679b09: 又若有乃至爲常爲牒識神下破也。識神爲
T2217_.59.0679b10: 常者爲言或又展轉次第牒破也。意云。若有
T2217_.59.0679b11: 三世流轉義神爲常。若常則何有死生乎。
T2217_.59.0679b12: 若有死生非神常。若無常則無我也爲言既
T2217_.59.0679b13: 置若有言。非述上義。又云但隨事異名耳。
T2217_.59.0679b14: 是計我結釋也。例如下知者見者云皆是我
T2217_.59.0679b15: 計隨事異名也耳
T2217_.59.0679b16: 犢子道人及説一切有者等者。有部云。三世
T2217_.59.0679b17: 實有法體恒有云云犢子又立五法藏。謂三
T2217_.59.0679b18: 世無爲不可説藏也。既云。此兩部計有三世
T2217_.59.0679b19: 法。犢子又五中以三世法同今我而非取
T2217_.59.0679b20: 不可説藏歟。此三世有法義同從今世趣
T2217_.59.0679b21: 後世識神常計故。但同者相似義歟。識神是
T2217_.59.0679b22: 人我也。是法執故。或以大乘意小乘法我屬
T2217_.59.0679b23: 人我歟。失佛法三種法印者抄云。義林第一
T2217_.59.0679b24: 云。諸行無常涅槃寂靜諸法無我。若加有漏
T2217_.59.0679b25: 皆苦成四法印。今謂。彼宗計。神我三世法
T2217_.59.0679b26: 爲常。則失如來諸行無常諸法無我等法印
T2217_.59.0679b27: 也文意云。計三世實有我故非諸法無我。
T2217_.59.0679b28: 又三世法體恒有故非諸行無常。又既帶我
T2217_.59.0679b29: 故非涅槃寂靜也爲言應知以一三世有法
T2217_.59.0679c01: 爲失三法印之因也。問。薩婆多等既立
T2217_.59.0679c02: 三法印。何云失彼印耶。答。約用無常雖
T2217_.59.0679c03: 立諸行無常其體恒有故失彼印也。故光
T2217_.59.0679c04: 云。此宗諸法體皆本有。四相於法但望用説
T2217_.59.0679c05: 文又遮外道等我故雖云諸法無我。犢子
T2217_.59.0679c06: 有非即非離我。又兩部倶有三世實有法我
T2217_.59.0679c07: 故非諸法無我。又有部意。斷煩惱得故其
T2217_.59.0679c08: 煩惱此身不成就故雖得二炎寂靜。但是
T2217_.59.0679c09: 偏眞理未究竟涅槃。故失涅槃寂靜也。然
T2217_.59.0679c10: 異外道等無想等計眞涅槃故。分得彼印
T2217_.59.0679c11: 也。中觀論第二云。若人説我相。如犢子部
T2217_.59.0679c12: 衆説。不得言色即是我不言離色是我。
T2217_.59.0679c13: 我在第五不可説藏中。如薩＊婆多部衆。諸
T2217_.59.0679c14: 法各各相是善是不善是無記有漏無漏有爲
T2217_.59.0679c15: 無爲等別異。如是等人不得諸法寂滅相。
T2217_.59.0679c16: 以佛語作種種戲論文
T2217_.59.0679c17: 西方諸菩薩等者。此正擧兩部能破也。外道
T2217_.59.0679c18: 我先既破故亦通無失。唯識等論中作種種
T2217_.59.0679c19: 量破小乘外道等故。中觀等論又爾也。故
T2217_.59.0679c20: 知龍樹天親護法清辨等云西方諸菩薩歟｣
T2217_.59.0679c21: 此識遍一切處等者。問。識大普遍眞宗實談。
T2217_.59.0679c22: 故大日經云。我即同心位一切處自在普遍
T2217_.59.0679c23: 於種種有情及非情文所以識大遍五大。故
T2217_.59.0679c24: 經軌中顯五大形色無示識大形色。即此
T2217_.59.0679c25: 意矣。若爾何云外計乎。答。眞宗意於性徳
T2217_.59.0679c26: 海本有六大談普遍無礙之義。此乃佛智所
T2217_.59.0679c27: 照也。而今識大普遍義遍計所執前於無常
T2217_.59.0679c28: 識大計常遍之義。故彼此大異也
T2217_.59.0679c29: 而今要由根塵和合等者。意云。要由根塵縁
T2217_.59.0680a01: 合而識生時見聞覺知故。汝遍常識神獨不
T2217_.59.0680a02: 見聞覺知故。汝識神成無用也爲言
T2217_.59.0680a03: 又若識神遍五道中等者。智論十二云。若我
T2217_.59.0680a04: 常者不應死不應生。何以故汝等法神常
T2217_.59.0680a05: 一切遍滿。五道中云何有死生。死名此處
T2217_.59.0680a06: 失生名彼處出。以是故不得言神常文
T2217_.59.0680a07: 不同佛法第八識義也者。問。佛家又談頼耶
T2217_.59.0680a08: 執持含藏之義。依之疏下釋云。阿頼耶義云
T2217_.59.0680a09: 含藏。正翻爲室云云唯識論云。能藏所藏執
T2217_.59.0680a10: 藏義故文祕宗專成圓明淨識卷舒觀。此乃
T2217_.59.0680a11: 非同攝舒義乎。答。言雖同意是異。外帶見
T2217_.59.0680a12: 内不爾。故或佛家有爲心云頼耶又佛性眞
T2217_.59.0680a13: 心云頼耶。外以神我云頼耶。故智證大師
T2217_.59.0680a14: 抄云。執持含藏彼此同旨但計神我故爲所
T2217_.59.0680a15: 破文且約權實二宗辨不同者。若依相宗
T2217_.59.0680a16: 則於業種生第八識約因相果相等分能
T2217_.59.0680a17: 所藏等義。皆是待因縁而成立矣。今未見
T2217_.59.0680a18: 因縁種現等而計執持含藏義也。若依性
T2217_.59.0680a19: 宗則眞如合無明成頼耶。此識有二種義。
T2217_.59.0680a20: 能攝諸法又能生諸法。能所雖異其體全
T2217_.59.0680a21: 一也。而今能所定別故云不同等歟。又自家
T2217_.59.0680a22: 心月輪等卷舒觀是既破人法上執而開佛
T2217_.59.0680a23: 知見觀也。而今外道攝舒義遍計分別情實
T2217_.59.0680a24: 見故不可相同耳
T2217_.59.0680a25: 然世尊密意説等者。出佛法第八識義也。故
T2217_.59.0680a26: 密嚴經第三云。佛説如來藏以爲阿頼耶。
T2217_.59.0680a27: 惡惠不能知藏即頼耶識○如來清淨藏世
T2217_.59.0680a28: 間阿頼耶如金與指環展轉無差別文若
T2217_.59.0680a29: 初學大乘人於自心實相如來藏頼耶生分
T2217_.59.0680b01: 別執著亦同外道見也爲言相宗釋云。若執
T2217_.59.0680b02: 唯識眞實有者如執外境亦是法執文今
T2217_.59.0680b03: 又此意矣五教章下云。如解深密經云。若菩
T2217_.59.0680b04: 薩於内於外不見藏住不見熏習不見
T2217_.59.0680b05: 阿頼耶不見阿頼耶○如來齊此達立
T2217_.59.0680b06: 一切心意識祕密善巧○解云。既齊此不
T2217_.59.0680b07: 見等處爲立心意之善巧故。是故所立頼
T2217_.59.0680b08: 耶生滅等相皆是密意。不如言而取故會
T2217_.59.0680b09: 歸眞也文此深密經意密眞理以一分生滅
T2217_.59.0680b10: 法説頼耶也。准又今佛隱密圓明淨識自
T2217_.59.0680b11: 心實相頼耶而説眞如隨縁如來藏頼耶故
T2217_.59.0680b12: 云密意説歟。且於然字有然前起後義。然
T2217_.59.0680b13: 前意釋成前佛法中第八識是眞如隨縁藏
T2217_.59.0680b14: 識也。起後意前佛法中第八識者相宗業種
T2217_.59.0680b15: 生頼耶也。此性宗二分不二頼耶。故五教章
T2217_.59.0680b16: 云。又如達麼經頌攝論等云。此界等者。界
T2217_.59.0680b17: 謂因義即種子識。如是等寶性論約終教
T2217_.59.0680b18: 釋云。此性者謂如來藏性文私云。阿毘達麼
T2217_.59.0680b19: 經頌攝論唯識等云無始時來界。寶性論云
T2217_.59.0680b20: 無始世來性。故作此釋耳
T2217_.59.0680b21: 不觀自心實相等者。疏第一云。今眞言行者
T2217_.59.0680b22: 於初發心時直觀自心實相了知本不生
T2217_.59.0680b23: 故。即時人法戲論淨若虚空文今反此故同
T2217_.59.0680b24: 我見也
T2217_.59.0680b25: 復有計能見者等者。抄云。謂有外道計能見
T2217_.59.0680b26: 者而爲眞我。是一是常。復有外道而於六
T2217_.59.0680b27: 根隨事異名皆生我計文
T2217_.59.0680b28: 智度云。目覩色等者。智論三十五云。問曰。
T2217_.59.0680b29: 如我乃至知者見者爲是一事爲各各異。
T2217_.59.0680c01: 答曰。皆是一我。但以隨事爲異於五衆中
T2217_.59.0680c02: 我我所心起故名爲我。五衆和合中生故名
T2217_.59.0680c03: 爲衆生。命根成就故名爲壽者○目覩色
T2217_.59.0680c04: 名爲見者。五識知名爲知者。復次用眼見
T2217_.59.0680c05: 色以五邪見觀五衆用世間出世間正見
T2217_.59.0680c06: 觀諸法是名見者○餘四根所知及意識所
T2217_.59.0680c07: 知通名爲知者○但憶想分別強爲其名文
T2217_.59.0680c08: 私案。五識知名爲知者。私記云。眼等五識
T2217_.59.0680c09: 知色聲等五境云知者也云云准智論復次
T2217_.59.0680c10: 釋餘四根及意識釋者。除眼識餘五云五
T2217_.59.0680c11: 識歟。又隨事異名者依智度文。外道所計我
T2217_.59.0680c12: 知者見者等不同故云隨事異名也。然抄云
T2217_.59.0680c13: 而於六根隨事異名。恐違智論文歟
T2217_.59.0680c14: 難者云汝言等者。鈔云。今難云。汝言能見是
T2217_.59.0680c15: 我與彼能聞等五爲是我不。設爾何失。二
T2217_.59.0680c16: 倶有過。若言餘五各是我則有六。乖是一
T2217_.59.0680c17: 義。汝執見者是一我故。此見不可聞覺知
T2217_.59.0680c18: 故。既此六根互不相知。是故汝執一見爲
T2217_.59.0680c19: 我。不可作六也。若言餘五同是一我者我
T2217_.59.0680c20: 則雖一乖六根故。以眼見耳聞各別用故。
T2217_.59.0680c21: 既此六根互不相知。是故六根不可作一
T2217_.59.0680c22: 也。若言有非我者。是亦同疑。亦徴例云。餘
T2217_.59.0680c23: 五根等既是非我。其能見我應亦非我。爲
T2217_.59.0680c24: 立量云。汝言能見是非我。六根之中隨一攝
T2217_.59.0680c25: 故。如五根等反難可知略抄或云。一不可作
T2217_.59.0680c26: 六者一眼不可作見聞嗅嘗觸知六用云
T2217_.59.0680c27: 也。六不可作一者六根各不可作一見功
T2217_.59.0680c28: 能云也云云私云。能聞能觸知者擧餘五根
T2217_.59.0680c29: 作能也。前計中云見聞覺知。是又六根能。
T2217_.59.0681a01: 故筆削記釋起信論見聞覺知云。聞謂耳鼻。
T2217_.59.0681a02: 覺謂舌身。知即是意。攝六略盡文准今又
T2217_.59.0681a03: 觸者舌身歟。智論文知者見者皆云是一我。
T2217_.59.0681a04: 故知者破又可准之歟。又破見者知者隨
T2217_.59.0681a05: 被破歟。或並破歟
T2217_.59.0681a06: 或有説言等者。此出所執計也。問。既云能
T2217_.59.0681a07: 執者何偏云所執計乎。答。非前能執云我。
T2217_.59.0681a08: 云但是識心。更成所執我義也。若不爾者
T2217_.59.0681a09: 一人計二我乎。違常一義故。又前知者見
T2217_.59.0681a10: 者復内知外知各二人計也。今能執所執豈
T2217_.59.0681a11: 非二人所計乎
T2217_.59.0681a12: 然内外身受心法者。智證大師釋云。四念處
T2217_.59.0681a13: 者但約内觀。何言外耶。和上云。自身他身
T2217_.59.0681a14: 爲内外也文又准前云内外十二處者身與
T2217_.59.0681a15: 法通内外。身中五根是内也法中無表外。法
T2217_.59.0681a16: 境攝故餘皆内也
T2217_.59.0681a17: 是中所執能執等者。依他相見非遍計能取
T2217_.59.0681a18: 所取也。意身受心法中能縁所縁猶縁生無
T2217_.59.0681a19: 性故不可得。何況有遍計能執所執義耶
T2217_.59.0681a20: 爲言或又於此計擧二説中所執能執者指
T2217_.59.0681a21: 第二説也。彼心爲能執境爲所執故。何況
T2217_.59.0681a22: 有我者非初説也。謂計離心別有能執我
T2217_.59.0681a23: 故。若依初義中字讀乃點。依後義用仁
T2217_.59.0681a24: 點矣。或本能執下又有執一字。依此本無
T2217_.59.0681a25: 違。意云。執所執能執之執猶不可得。何況
T2217_.59.0681a26: 能執所執我耶爲言且准此疏釋經文所執
T2217_.59.0681a27: 是未必別人計歟。不云或有説言而直釋
T2217_.59.0681a28: 所執故但第二計一執歟。大師釋云。能所二
T2217_.59.0681a29: 執文此分爲能所兩計。若爾今此計中有三
T2217_.59.0681b01: 類歟。能執二計異故。猶如顯生二聲也
T2217_.59.0681b02: 有計内知爲我等者。私記云。彼内知之我是
T2217_.59.0681b03: 似第七識之縁第八識成自内我執也。但
T2217_.59.0681b04: 今此外道執内識而彼爲自我義也。此外
T2217_.59.0681b05: 知我是其以第六識之縁六塵境而於自心
T2217_.59.0681b06: 成我執也云云
T2217_.59.0681b07: 社怛梵者未詳翻對可撿之
T2217_.59.0681b08: 若摩奴闍梨者。抄云。問。有唐三藏既成譯誤。
T2217_.59.0681b09: 何故爾時摩奴闍不云人執。摩納婆不云
T2217_.59.0681b10: 勝我還置意生儒童。有何異耶。答。爲順
T2217_.59.0681b11: 古譯不欲違之。其間是非從疏取捨耳文
T2217_.59.0681b12: 本經云意生儒童故作此釋耳。唐三藏者
T2217_.59.0681b13: 唐代玄奘三藏也。私記云此義翻名有唯識
T2217_.59.0681b14: 樞要上卷中也文
T2217_.59.0681b15: 未那是意等者。或云。問。未那未奴二音同是
T2217_.59.0681b16: 舌内五音字也。其義不可別之。例如薄曰
T2217_.59.0681b17: 羅縛曰哩縛曰路同舌内五音轉聲。故同翻
T2217_.59.0681b18: 金剛。爾何。答。高祖判文有深意。未學輒難
T2217_.59.0681b19: 辨。但或依體文致同翻或就轉聲成異
T2217_.59.0681b20: 翻。又雖金剛名同其義是別。謂vajra是男聲
T2217_.59.0681b21: 即智。vajri女聲即理也云云
T2217_.59.0681b22: 是毘紐天外道等者。疏第十云。毘紐天有衆
T2217_.59.0681b23: 多別名。即是那羅延天別名也文又第五云。
T2217_.59.0681b24: 微瑟紐舊譯謂之毘紐。此是那羅延天也文
T2217_.59.0681b25: 准此釋。前所擧計那羅延天而爲尊貴之
T2217_.59.0681b26: 外道部類歟。又疏第十七云。韋紐天自在天
T2217_.59.0681b27: 別名。正云毘瑟紐文准此文。又前所列自
T2217_.59.0681b28: 在天外道部類歟。若爾何人生云自在天部
T2217_.59.0681b29: 類。今勝我云毘紐天部類乎。又雖同天。
T2217_.59.0681c01: 出別名歟。若爾何正列時自在天那羅延天
T2217_.59.0681c02: 爲別類矣。然人生義似自在天計勝我似
T2217_.59.0681c03: 尊貴歟。或又自在那羅延天雖同天約能
T2217_.59.0681c04: 計異爲二計歟。或雖別天毘紐梵號通二
T2217_.59.0681c05: 天歟。又胎藏外部毘紐天那羅延天自在天
T2217_.59.0681c06: 各別三天列之。又疏第四云。復有奉事自
T2217_.59.0681c07: 在毘紐那延日月尊等種種世天文此文又
T2217_.59.0681c08: 三天別體也。毘紐天智論翻遍悶百論云
T2217_.59.0681c09: 勝遍也。弘決第十云。毘紐天亦韋紐天亦韋
T2217_.59.0681c10: 揉天此翻遍勝亦遍悶亦遍淨。阿含云。是色
T2217_.59.0681c11: 天。倶舍云。是第三禪頂。淨影云。處在欲界
T2217_.59.0681c12: 之極文
T2217_.59.0681c13: 智度亦云有計神等者。智論第十二云。問曰。
T2217_.59.0681c14: 人云何言色是我相。答曰。有人言。神在心
T2217_.59.0681c15: 中微細如芥子清淨名爲淨色身。更有人
T2217_.59.0681c16: 言。如麥。有言。如豆。有言。半寸。有言。一寸。
T2217_.59.0681c17: 初受身時最在前受。譬如象骨。及其成身
T2217_.59.0681c18: 如象已莊。又有言。大小隨人身。死壞時此
T2217_.59.0681c19: 亦前出。如此事皆不爾也。何以故。一切色
T2217_.59.0681c20: 四大所造。因縁生故無常。若神是色。色無常。
T2217_.59.0681c21: 神亦無常云云私云。云此中大小隨人身等
T2217_.59.0681c22: 計前人量計引證。今疏文不擧能破者同
T2217_.59.0681c23: 前人量能破故不示之歟。但與智論能破
T2217_.59.0681c24: 異。彼云隨身大小即是無常故。又自下皆不
T2217_.59.0681c25: 出能破文。准前破與
T2217_.59.0681c26: 儒童梵云摩拏婆者。三論宗賢聖義記第二
T2217_.59.0681c27: 云。摩納縛迦者此云儒童。意我猶如少兒。
T2217_.59.0681c28: 其性不定有時高有時下於劣已高傲慢於
T2217_.59.0681c29: 勝已生卑下言也云云又智論惠影疏第二
T2217_.59.0681c30: 釋儒童云。西國云摩那斯亦云摩納。故大
T2217_.59.0682a01: 本經乃云摩納汝當作佛者。此即言儒童
T2217_.59.0682a02: 也。摩納者梵下之辭耳文此釋名菩薩雖非
T2217_.59.0682a03: 我名爲顯梵漢詞引之。此等皆以摩納
T2217_.59.0682a04: 翻儒童。何爲誤乎。彼等皆同唐三藏等翻
T2217_.59.0682a05: 未伺今正翻歟
T2217_.59.0682a06: 注此二名是菩提闍梨解者。二名者人生勝
T2217_.59.0682a07: 我也。菩提闍梨者金剛智歟。不動使者法金
T2217_.59.0682a08: 剛菩提奉詔譯云云又不空義＊譯云。金剛菩
T2217_.59.0682a09: 提三藏阿闍梨云云。此＊譯是不空記金剛智
T2217_.59.0682a10: 口説也。菩提智義也。今略金剛二字云菩
T2217_.59.0682a11: 提闍梨也。就中金剛智是善無畏同門也。而
T2217_.59.0682a12: 互爲師資無畏不載彼義乎。況彼門弟一
T2217_.59.0682a13: 行尤可依彼也
T2217_.59.0682a14: 若聲顯者計聲體本有等者。疏文次第云。聲
T2217_.59.0682a15: 顯與聲生全別文文生顯異者聲本生亦體
T2217_.59.0682a16: 雖本有。不云本有而云本生。故異顯歟例
T2217_.59.0682a17: 如清淨始又雖本有理常今初故云始覺
T2217_.59.0682a18: 而異本覺也。或本生非本有義元由義也。
T2217_.59.0682a19: 聲生元是待縁生之也爲言若不爾者違生
T2217_.59.0682a20: 已常住之釋故。唯識論第一云。有執一切聲
T2217_.59.0682a21: 皆是常待縁顯發方有詮表文疏云。待縁顯
T2217_.59.0682a22: 者聲顯也。待縁發者聲生也。發是生義。聲皆
T2217_.59.0682a23: 是常。然有時聞及不聞者待縁詮故。方乃
T2217_.59.0682a24: 顯發文又論能破文云。餘聲亦應非常聲體。
T2217_.59.0682a25: 如瓶衣等待衆縁故文疏云。又前破明論
T2217_.59.0682a26: 聲計。今破彼聲外之常聲。故云餘聲○然
T2217_.59.0682a27: 彼所計聲性與聲別。聲性即是所發音響聲
T2217_.59.0682a28: 之體故。今總言非常聲體○聲及聲性合名
T2217_.59.0682a29: 聲體○因云待衆縁者。若言待縁顯即聲顯
T2217_.59.0682b01: 成自生倶不成。若言待縁生即自性成顯
T2217_.59.0682b02: 不成。爲對二宗自無有過。故但總言待
T2217_.59.0682b03: 衆縁故。若言待衆縁生顯故。文繁無用文今
T2217_.59.0682b04: 疏如餘處廣釋者。指此唯識等也
T2217_.59.0682b05: 略擧三十事者。暹僧都云。於最初總我執而
T2217_.59.0682b06: 加次次二十七種及三類此三十事歟云云
T2217_.59.0682b07: 此釋未詳。住心論云。時大相應二建立自在
T2217_.59.0682b08: 流出計尊貴自然内我執人量遍嚴壽者
T2217_.59.0682b09: 數取趣識藏知者及見者能所二執内外知怛
T2217_.59.0682b10: 梵人勝計常定顯生二聲與非聲如是三
T2217_.59.0682b11: 十大外道各各迷眞如輪轉文依此釋。於
T2217_.59.0682b12: 經中聲論開生顯故成三十也。但時擧一。
T2217_.59.0682b13: 是經文別説故一言含二時歟。問。若開聲
T2217_.59.0682b14: 論。五大又開可増三十。況五大經中既置
T2217_.59.0682b15: 等言。尤可開也。答。彼所計同故。此生顯異
T2217_.59.0682b16: 故。問。若約計異則能執可立二種。若約計
T2217_.59.0682b17: 同則怛梵不可別立。何。答。能執是識心所
T2217_.59.0682b18: 執境界者擧所執計歟。若不爾者無所執
T2217_.59.0682b19: 別計故。或又疏意能執分二計所執不爲
T2217_.59.0682b20: 別計歟。所執無標句故。若爾疏與論互顯
T2217_.59.0682b21: 歟。又怛梵雖計同部黨別故。五大同計而同
T2217_.59.0682b22: 部類故。問。若爾。今經開題何云二十九邪
T2217_.59.0682b23: 計乎。答。此依經但云聲未開生顯故。或又
T2217_.59.0682b24: 二十九三十三經文等字等
取四大也		也。然約滿數云三
T2217_.59.0682b25: 十也。若過若減皆存大數故
T2217_.59.0682b26: 如人坐得四禪等者。此是三十事外擧一兩
T2217_.59.0682b27: 而示類無邊也。其中坐得四禪者六十二見
T2217_.59.0682b28: 中計後際中五現涅槃見也。唯識疏第六末
T2217_.59.0682b29: 云一見現在受若人若天五欲樂便謂涅槃。
T2217_.59.0682c01: 二厭五欲現住初定以爲涅槃。引在身中
T2217_.59.0682c02: 名爲得樂。見他現在住定亦爾。下皆准知。
T2217_.59.0682c03: 三厭欲尋伺故現住第二定以爲涅槃。四
T2217_.59.0682c04: 厭諸欲尋伺喜故現住第三定以爲涅槃。
T2217_.59.0682c05: 五厭諸欲乃至入出息住第四定以爲涅
T2217_.59.0682c06: 槃○然於無色不計涅槃者以樂怡悦輕
T2217_.59.0682c07: 微不及色界故文准此釋。今疏中五現涅
T2217_.59.0682c08: 槃中但取四禪。四禪中唯擧自歟。云如人
T2217_.59.0682c09: 坐得四禪即計此法等之故。眞實常理者涅
T2217_.59.0682c10: 槃義也。坐得四禪者得定是端坐專注一境
T2217_.59.0682c11: 故。起信論云。端坐正意文又疏下釋云。常
T2217_.59.0682c12: 好端坐文
T2217_.59.0682c13: 或生是念我是得禪者者。起信論云。以修世
T2217_.59.0682c14: 間諸禪三昧多起味著依於我見繋屬三
T2217_.59.0682c15: 界與外道共。若離善知識所護則起外道
T2217_.59.0682c16: 見故文指此類歟。我是得禪者起味著
T2217_.59.0682c17: 依我見之意也。問。准唯識等説。五現涅槃
T2217_.59.0682c18: 是邪見攝也。若依唯識論等五見展轉必不
T2217_.59.0682c19: 相應非一心中有多惠故之道理。不可有
T2217_.59.0682c20: 我分相應之義。若依剋性義。是邪見攝而非
T2217_.59.0682c21: 身見。何云我分＊耶。答。我分相應者經文。如
T2217_.59.0682c22: 是我分分別相應云云如是我見邪見等與
T2217_.59.0682c23: 虚妄分別識相應也爲言非謂身見邪見等
T2217_.59.0682c24: 相應歟。但云我分者前三十事等多分我見
T2217_.59.0682c25: 故云爾也。或云。執常理邪見剋性故非我
T2217_.59.0682c26: 相應故非我。是法我見攝故云我分也。謂
T2217_.59.0682c27: 今迷法執故法執所攝。法執又得法我見之
T2217_.59.0682c28: 名故云我分也爲言問。外道凡夫何異＊耶。
T2217_.59.0682c29: 答。筆削記六云。三乘人及凡夫外道皆修止
T2217_.59.0683a01: 定。然凡夫多味著外道帶異計。所修雖同修
T2217_.59.0683a02: 定有異故。得果各別也文
T2217_.59.0683a03: 各各自謂有大師薄伽梵者。下云梵王猶如
T2217_.59.0683a04: 佛是也
T2217_.59.0683a05: 如劫初時獨有一天等者。頌疏第八云。問。何
T2217_.59.0683a06: 故梵王梵衆起一因同想。答謂。大梵王於
T2217_.59.0683a07: 劫初時獨一而住更無侍衞。遂發願言。云
T2217_.59.0683a08: 何當令諸餘有情生我同分。時極光淨天見
T2217_.59.0683a09: 已悲愍。從彼處沒生爲梵衆。王纔發願見
T2217_.59.0683a10: 有天生。故大梵王起如是想。我表能生
T2217_.59.0683a11: 也。彼諸梵衆初見大梵威徳特尊又憶念知
T2217_.59.0683a12: 先因梵王發誓願故我來生此。是故梵衆
T2217_.59.0683a13: 起如是念。我等皆是大梵王生文今疏意同
T2217_.59.0683a14: 之。問。倶舍等意。同想一因計是非因計因戒
T2217_.59.0683a15: 禁取也。今何云初有我者耶。答。光十九釋
T2217_.59.0683a16: 外道計梵王等爲世間因云。計我常已方
T2217_.59.0683a17: 於我常起世因執。因執謂戒禁取文准知今
T2217_.59.0683a18: 又可爾歟。但此同初禪。彼在下地。縁上地
T2217_.59.0683a19: 故可異歟。可尋決矣。今疏文似云初有我
T2217_.59.0683a20: 者是梵王等僻見謂是梵天王能造世間等異
T2217_.59.0683a21: 見外道計耳
T2217_.59.0683a22: 希求順理解脱者。大經要義二云。問。異生羝
T2217_.59.0683a23: 羊心者不曾求出要。何引希求順理解脱之
T2217_.59.0683a24: 文而爲證耶。答。疏云○引今文故知以未
T2217_.59.0683a25: 求解脱已上違理心正爲此心之教證也。
T2217_.59.0683a26: 然引順理文者如上已云明順理八心及淨
T2217_.59.0683a27: 心生起之由漸也。此心無間生種子故云云
T2217_.59.0683a28: 此釋以順理爲順世八心歟。私案。今順理
T2217_.59.0683a29: 解脱者羝羊心攝。何者。上擧三十事畢指
T2217_.59.0683b01: 彼類云如是等我分乃至希求順理解脱。此乃
T2217_.59.0683b02: 述違理心之行相也。況出三十事類無量
T2217_.59.0683b03: 時。擧計四禪而爲涅槃之人。以彼涅槃
T2217_.59.0683b04: 云解脱。又云理疏云常
理是也		此豈因果之理乎。今
T2217_.59.0683b05: 順彼行求解脱故云也。故疏云今順彼行
T2217_.59.0683b06: 希求解脱故云然也即此意也。下順世因果
T2217_.59.0683b07: 云順理。是順即世間八心也文彼此水火何
T2217_.59.0683b08: 一同矣。故寶鑰以此文證第一心矣。又義。
T2217_.59.0683b09: 順理者瑜祇也。故釋云。順理梵音瑜祇文此
T2217_.59.0683b10: 瑜祇順因果道理之行也。下云最初順理
T2217_.59.0683b11: 之心。不依此經何文乎。但順彼行者等者古
T2217_.59.0683b12: 昔人坐得四禪是順理行。而誤計此爲常
T2217_.59.0683b13: 理即解脱義也。今順古昔誤順理而爲解
T2217_.59.0683b14: 脱之行希求解脱也爲言若不爾者希求二
T2217_.59.0683b15: 字可安順理下。故知。雖擧順瑜伽計常
T2217_.59.0683b16: 理還是違理心故云已上違理之心也。大師
T2217_.59.0683b17: 又住心論中第一心不引此文。可悉之
T2217_.59.0683b18: 愚童凡夫類猶如羝羊者。問此二句違理心。
T2217_.59.0683b19: 故住心論寶鑰皆證第一心。何今次明順理
T2217_.59.0683b20: 下擧此文乎。答。爲淨心生起之由故有此
T2217_.59.0683b21: 文也。故寶鑰住心論又第二住心引之。但寶
T2217_.59.0683b22: 鑰擧初句心論二句倶有耳。問。順理者唯
T2217_.59.0683b23: 局順世八心乎。答。破壞内外因果云違理
T2217_.59.0683b24: 心。應知順内外因果云順理也。若但歸佛
T2217_.59.0683b25: 教行世善云内因果者可局世間歟若内
T2217_.59.0683b26: 因果廣兼違世等順世出世之理義也。問。
T2217_.59.0683b27: 若爾違世與出世同歟。答。彼又有寛狹。違
T2217_.59.0683b28: 世小乘也。故疏第三云。得離違順八心證
T2217_.59.0683b29: 寂然界文出世廣通大乘一乘等也。寶鑰
T2217_.59.0683c01: 云。已上三心皆是世間心。唯蘊已後名出
T2217_.59.0683c02: 世心取意
T2217_.59.0683c03: 羝羊是畜生中等者。周易第四云。羯羊觸潘
T2217_.59.0683c04: 羸其角文玉篇云。羝丁奚反。雄羊也云云羊
T2217_.59.0683c05: 雌羊歟
T2217_.59.0683c06: 後時欻然自有念生者。寶鑰上云。本覺内薫
T2217_.59.0683c07: 佛光外射欻爾節食數數檀那文准此文欻
T2217_.59.0683c08: 然念是依内本覺熏力外起始覺智用云
T2217_.59.0683c09: 念生也。佛光外射者始覺用也
T2217_.59.0683c10: 節食持齊者。不思議疏上云。節量食者節撿
T2217_.59.0683c11: 小食名節量食。有人雖受一食法恣意飽
T2217_.59.0683c12: 噉腹滿睡眠。妨修道法故須節量。又多食
T2217_.59.0683c13: 増長煩惱又増長睡眠令身不安故須節
T2217_.59.0683c14: 量。節量至幾許隨已所堪。三分留一施諸
T2217_.59.0683c15: 鳥獸餘便自食。能少益善取意今節食者此
T2217_.59.0683c16: 節量食也。又云一揣食也。但今節食持齊
T2217_.59.0683c17: 者。准智論一日不食云節食持齊故。不同
T2217_.59.0683c18: 如來所制過中不食持齊也。故云然猶未是
T2217_.59.0683c19: 佛法中八關戒也云云
T2217_.59.0683c20: 佛法中八關戒者。毘尼討要第三名八戒齊
T2217_.59.0683c21: 或名八關齊。前八是開。閉八惡不起諸過。
T2217_.59.0683c22: 不非時食者是齊也。禁止六情不染六塵
T2217_.59.0683c23: 齊斷諸惡具修衆善故名齊也。又齊戒體
T2217_.59.0683c24: 一名別。若尋名定義義容少別。齊者過中不
T2217_.59.0683c25: 食爲名。戒者防非止惡爲義。薩婆多云。八
T2217_.59.0683c26: 箇是戒第九是齊。齊戒合數故有九也。依倶
T2217_.59.0683c27: 舍論合九爲八文問。八戒其體何。答。大乘
T2217_.59.0683c28: 義章八戒齊義云。八戒齊者所謂不殺不盜不
T2217_.59.0683c29: 婬不妄語不飮酒不歌舞唱伎不著香薫衣不
T2217_.59.0684a01: 上高廣床不過中食是其名也。此等防禁故
T2217_.59.0684a02: 名爲戒。潔清曰齊。○若依毘曇。不著薫衣
T2217_.59.0684a03: 不上高床此二同是廣嚴處起合之爲一。
T2217_.59.0684a04: 故説爲八。若依成實及智論。前八是戒。後
T2217_.59.0684a05: 一是齊。齊戒合説。是故名爲八戒齊矣文
T2217_.59.0684a06: 篆隷萬象名義云。齊側皆反。洗心曰齊。防
T2217_.59.0684a07: 患曰戒。敬也莊也文問。准討要釋者關
T2217_.59.0684a08: 是戒義也。故云八關齊。宜然。今何云八關
T2217_.59.0684a09: 戒耶。答。齊戒體一義故齊云戒歟。故疏下
T2217_.59.0684a10: 云。八齊法文又關擧用戒示體。體用竝擧
T2217_.59.0684a11: 歟
T2217_.59.0684a12: 於六齊日者。太賢釋云。六齊日者黒白各三。
T2217_.59.0684a13: 謂第八日十四日十五日二十三日二十九日
T2217_.59.0684a14: 三十日。鬼神得勢傷人。爲令勉害故須制
T2217_.59.0684a15: 也文黒月白月各取三箇日因縁智論第十
T2217_.59.0684a16: 三引天地本起經委釋。檢可見。又抄中出
T2217_.59.0684a17: 矣親威者玉篇云
T2217_.59.0684a18: 智度中上代五通仙人等者。智論第十三云。
T2217_.59.0684a19: 問曰。何以故六齊日受八戒修福徳。答曰。
T2217_.59.0684a20: 是日惡鬼遂人欲奪人命。疾病凶衰令人
T2217_.59.0684a21: 不吉。是故劫初聖人教持齊修善作福以
T2217_.59.0684a22: 避凶衰。是時齊法不受八戒。直以一日不
T2217_.59.0684a23: 食爲齊。後佛出世教語之言。汝當一日一
T2217_.59.0684a24: 夜加諸佛持八戒過中不食。是功徳將人
T2217_.59.0684a25: 至涅槃文准此釋。前持齊又六齊日可修
T2217_.59.0684a26: 歟。但今引者因經文六齊故也。或又前
T2217_.59.0684a27: 持齊忽然所作。不依知識故未必六齊歟。
T2217_.59.0684a28: 又戒序云。凡夫一向惡心遇善知議教誘
T2217_.59.0684a29: 故起愚童持齊心文仙人所勸又可同前
T2217_.59.0684b01: 歟。問。前云持齊今云斷食何同乎。答。正文
T2217_.59.0684b02: 直以一日不食爲齊文外持齊一日不食云
T2217_.59.0684b03: 齊。故又云斷食也。故不同内過中不食齊
T2217_.59.0684b04: 矣。又淨影釋云。以不殺等防惡禁罪助成
T2217_.59.0684b05: 齊法。助齊法中差別不同。故名齊支。非斷
T2217_.59.0684b06: 食法。故不名爲齊。不過中食是斷食法。故
T2217_.59.0684b07: 名爲齊文依此釋。内持齊又云斷食歟。或
T2217_.59.0684b08: 云。律藏中無斷食法云云直言家有斷食法。
T2217_.59.0684b09: 不動立印儀軌云。菜食作念誦斷食一晝夜
T2217_.59.0684b10: 文既以一晝夜不食云斷食故。問。五通仙
T2217_.59.0684b11: 人者外道歟。答。所勸持齊既外八心攝也。能
T2217_.59.0684b12: 化人可外人歟。智論中簡斷食持齊出佛
T2217_.59.0684b13: 法不過中食齊。今疏云未是佛法八關戒。故
T2217_.59.0684b14: 但智論云劫初聖人者雖外道從外人所
T2217_.59.0684b15: 歸云聖人歟。猶如孔子等云聖人矣。又樸
T2217_.59.0684b16: 楊釋云。増劫末齊得五通道云。或處云。成
T2217_.59.0684b17: 劫末鳩留外道出世云云
T2217_.59.0684b18: 而與六親者。抄云。六親者一父之親内族也。
T2217_.59.0684b19: 二母之親外族也。三身之親兄弟等也。四妻
T2217_.59.0684b20: 之親妻眷屬也。五男之親男兄弟也。六男妻
T2217_.59.0684b21: 之親。是他内外族也。又善戒經抄云。兄弟姊
T2217_.59.0684b22: 妹妻子也文太賢釋云。言六親者父母伯叔
T2217_.59.0684b23: 兄弟爲六文獲孝義之譽者於六親行惠
T2217_.59.0684b24: 施則得孝養仁義之名譽也
T2217_.59.0684b25: 復以此施等者。此施者施物歟。非親識是所
T2217_.59.0684b26: 施境界故。或不爾。施物未顯。何指此施。故
T2217_.59.0684b27: 知能施心也。此目近詞故謂指前芽位施心
T2217_.59.0684b28: 云此施也。故疏釋云。無貪惠捨之心文付中
T2217_.59.0684b29: 第二云。復以此爲因指種子。此豈不爾
T2217_.59.0684c01: 乎。前但施六親故施心似有偏頗。今不
T2217_.59.0684c02: 簡親疎故云平等施心也。非親識者疏人
T2217_.59.0684c03: 也。然復非遮親歟。若不爾者何云平等施
T2217_.59.0684c04: 心矣。由數習等者已上釋經初句自下釋
T2217_.59.0684c05: 經後句也。初中守齊善法者指種子心也。
T2217_.59.0684c06: 修習無貪惠捨之心者第二心也。後中由數
T2217_.59.0684c07: 習者數數修習義。由第二心而起今善心
T2217_.59.0684c08: 之義也。即平等施心是也。疱者玉篇云
T2217_.59.0684c09: 籍此爲因者。習行惠捨云此。期則指第三
T2217_.59.0684c10: 平等施心也。故云已能等也。甄擇所施之
T2217_.59.0684c11: 境是今心也。已上釋經初句如是下釋經之
T2217_.59.0684c12: 後句也
T2217_.59.0684c13: 謂惠性漸開等者。惠性漸開是指第四心也。
T2217_.59.0684c14: 復甄別等顯今施心也。甄別者簡擇義智惠
T2217_.59.0684c15: 功能也。見其下釋經歡喜已下文也。歡喜義
T2217_.59.0684c16: 通自他施伎人令他歡喜故利他益也。施
T2217_.59.0684c17: 尊宿是自利歡喜歟。故云歡喜而施等。又爲
T2217_.59.0684c18: 令他歡喜故施之歟。若不爾何下云亦令
T2217_.59.0684c19: 我施時等乎。此乃自歡喜故。又大師釋云。
T2217_.59.0684c20: 見高徳而尊重具伎樂而供養文此釋以
T2217_.59.0684c21: 伎樂人似爲施物。文點云授與伎樂人及
T2217_.59.0684c22: 獻尊宿也。然不順疏釋歟。耆舊者耆年長
T2217_.59.0684c23: 老久已通達人也。舊是久義也
T2217_.59.0684c24: 施與尊行之人者。釋經而供養之句也。尊
T2217_.59.0684c25: 行之人者指前尊宿耆舊人歟。今起親愛
T2217_.59.0684c26: 心爲異矣。第二釋云得聞法利。又尊宿人
T2217_.59.0684c27: 學行高尚世所師範云爾也。凡於經文
T2217_.59.0684c28: 親愛心有二意。初釋未狎近尊重徳行
T2217_.59.0684c29: 而起親愛也。後釋狎習親附而供養故云親
T2217_.59.0685a01: 愛也
T2217_.59.0685a02: 謂能出離欲等者。此文釋上尊行人勝徳也。
T2217_.59.0685a03: 尊行人者上代五通仙等也。或釋云。増劫末
T2217_.59.0685a04: 齊得五通道文外道用六行智故云出離
T2217_.59.0685a05: 欲等也。或又尊行人少欲離大欲故云爾
T2217_.59.0685a06: 也。或釋能施心品也。謂出離欲等可讀
T2217_.59.0685a07: 也。故論初釋云。少欲之想始生文
T2217_.59.0685a08: 望初種子等者。若約續生次第。今果雖從
T2217_.59.0685a09: 第五而轉生。種果相對故望第一種子云
T2217_.59.0685a10: 成果也。如上六心。是初一持齊後五施福。
T2217_.59.0685a11: 人趣業引滿隨宜歟。何者論證人乘是專
T2217_.59.0685a12: 可約因業也。彼供養舍利福既感天上果。
T2217_.59.0685a13: 此持齊布施行盍成人引業。心離慳貪命終
T2217_.59.0685a14: 生天之釋分明者歟。問。若爾。寶鑰中釋以
T2217_.59.0685a15: 四品五戒爲四州業因畢云未有捨此能
T2217_.59.0685a16: 得文又淨影義章云。釋言。善趣必由戒得
T2217_.59.0685a17: 文此等釋唯以戒非定人引業乎。答。齊施
T2217_.59.0685a18: 戒行相望時戒行勝故云爾。施福非遮引業
T2217_.59.0685a19: 義歟。若不爾者一興供養千變生天之明文
T2217_.59.0685a20: 云何消之。故知戒行施福隨宜可有引滿
T2217_.59.0685a21: 義歟。或又佛世以前施等爲引業。施心強勝
T2217_.59.0685a22: 故。佛世以後五濁轉増故施心劣弱以戒行
T2217_.59.0685a23: 爲引業故。問。此六心又可爲生天因乎。
T2217_.59.0685a24: 答。住心論等中以六心證入乘以四心成
T2217_.59.0685a25: 天乘。故知約正就勝爲人乘業因也。故戒
T2217_.59.0685a26: 序云。愚童持齊人乘之法雖云漸信因果
T2217_.59.0685a27: 行五常五戒等猶是人中之因不得生天之
T2217_.59.0685a28: 樂文若又依兼及劣義爲天上因也。故下
T2217_.59.0685a29: 釋齊施果云。現世安樂命終生天文又云。
T2217_.59.0685b01: 爲人天乘行齊施善法文又住心論釋人
T2217_.59.0685b02: 天十地猶此初開引六心文。若此六心但
T2217_.59.0685b03: 局人。何云人天十地乎十心云
十地也		若云十
T2217_.59.0685b04: 地故六四合云十地者何唯引六心文乎。
T2217_.59.0685b05: 故知今六心顯通人天也。又論引經云。五
T2217_.59.0685b06: 戒資身人天受趣文問。若爾護戒生天四心
T2217_.59.0685b07: 可通人乎。答。兼正准前可知。故住心論云。
T2217_.59.0685b08: 十善業道是人天因文問。六心五戒爲人天
T2217_.59.0685b09: 因約兼正者如十惡業爲五種因歟。何。
T2217_.59.0685b10: 答。若約滿果可然。若依引果正感人果
T2217_.59.0685b11: 後兼不可引天果歟。四州人猶上中下等
T2217_.59.0685b12: 五戒別。況天乎。今兼正者雖別戒多分引
T2217_.59.0685b13: 人故云正也。故性相釋云。善惡二業非皆
T2217_.59.0685b14: 齊等文問。五常五戒釋行同益別。又通法釋
T2217_.59.0685b15: 五常令一生檢束五戒通多世防修云云何
T2217_.59.0685b16: 今云六心五常等感人中果乎。答五戒等受
T2217_.59.0685b17: 持求後世故。五常等行非求後世意樂
T2217_.59.0685b18: 故。判行同益別也。然五常等又善故自引人
T2217_.59.0685b19: 中等果歟。故下釋云。如最初種子心。在衆
T2217_.59.0685b20: 生心終不敗亡。未至自心實際中間更無
T2217_.59.0685b21: 住處取意此意猶遠成佛菩提因。況人果乎。
T2217_.59.0685b22: 或云。現世安樂名稱等邊云人中因歟。問。
T2217_.59.0685b23: 今此六心具五常耶。不爾歟。答。或云。八心
T2217_.59.0685b24: 是續生爲宗。然行齊施五常自備歟。故云
T2217_.59.0685b25: 得孝義之譽。又云仁義慚愧等故
T2217_.59.0685b26: 經彼護戒生天等者。問。今此護戒生天通内
T2217_.59.0685b27: 外歟。答。顯文雖約外密意兼内歟。故疏
T2217_.59.0685b28: 雖約文正釋外八心兼解内八心故或但
T2217_.59.0685b29: 是外也。問。若爾疏中明違世八心等。論中
T2217_.59.0685c01: 護戒生天出三類。鑰中擧
四類		聲聞菩薩等十心
T2217_.59.0685c02: 今文攝耶。答。違世十心疏自釋云。准例前
T2217_.59.0685c03: 文文又大師釋因便擧之。應知若外若内
T2217_.59.0685c04: 順世因果今經文及意攝耳。或今文持齊護
T2217_.59.0685c05: 戒等皆明佛世以前行故唯是外也。問。佛世
T2217_.59.0685c06: 以前誰人説耶。答。或云。劫初時梵王來下人
T2217_.59.0685c07: 間説四韋陀典。此乃外道所歸法寶故。三學
T2217_.59.0685c08: 同韋陀典所詮歟。問。以四論名推所詮未
T2217_.59.0685c09: 見三學義。如何。答。私云。諸説未必一同如
T2217_.59.0685c10: 前引。又安然云。後面所説阿闥婆陀辨聲明
T2217_.59.0685c11: 法文此等説不同故所詮義未決。況壽經。疏
T2217_.59.0685c12: 平吠陀禮儀云云五常等歟。就中疏釋彼所
T2217_.59.0685c13: 詮云。以能開示出欲之行文疏第十八釋
T2217_.59.0685c14: 四韋陀典宗云。尋究經宗但生梵天而無
T2217_.59.0685c15: 出世之道文依兩處釋彼典詮護戒生天之
T2217_.59.0685c16: 義無異論歟。又大師釋云。諸外道等立三
T2217_.59.0685c17: 寶三學名文可悉之。又義。大經要義云。既
T2217_.59.0685c18: 云護戒。護戒品行何捨三歸。三歸爲戒體
T2217_.59.0685c19: 大小共許故。於此中三歸者梵王如佛圍陀
T2217_.59.0685c20: 如經論師如僧。歸此三寶爲生天因也云
T2217_.59.0685c21: 云此意歸外三寶云護戒也爲言此義又順
T2217_.59.0685c22: 疏矣。又義。疏第十七云聲聞縁覺亦有十善
T2217_.59.0685c23: 戒。亦爲息世嫌及性善故持之。一切外道
T2217_.59.0685c24: 世天亦有十善戒文倶舍論十二云。一切輪
T2217_.59.0685c25: 王皆無傷害○勸他令修十善業道文住
T2217_.59.0685c26: 心論二云。勸導令修十善業道故輪王死定
T2217_.59.0685c27: 得生天文准此等釋。今護戒者佛世以前。
T2217_.59.0685c28: 故指此等十善云護戒生天歟。又義章五
T2217_.59.0685c29: 戒義云。成實法中外道亦得。阿含經中宣
T2217_.59.0686a01: 説外道得受八戒。當知五戒亦應得受。涅
T2217_.59.0686a02: 槃經説供養外道持戒之者得無量報。明亦
T2217_.59.0686a03: 得受文准此釋今護戒可通五戒八戒等
T2217_.59.0686a04: 歟。然今疏依智度佛世以前不許八戒等。
T2217_.59.0686a05: 故應知護戒但可十善也。涅槃經外道持戒
T2217_.59.0686a06: 者十善戒歟。阿含經別時意趣説歟。或又大
T2217_.59.0686a07: 師釋中輪王受齊戒云云又薩遮尼揵子經。
T2217_.59.0686a08: 劫初第二時中善根熟故受持五戒八戒取
T2217_.59.0686a09: 意明知佛世以前有受八戒之義歟。若爾
T2217_.59.0686a10: 今生天可局欲天。彼散善故。又或經云。孝
T2217_.59.0686a11: 養父母報在梵天文准設雖散善何不爲
T2217_.59.0686a12: 上天因乎。又論引今文畢釋云。護戒生天
T2217_.59.0686a13: 亦有三種。○今明異生天有二十八種。大
T2217_.59.0686a14: 分爲三。一欲界二色界三無色界文或云。此
T2217_.59.0686a15: 五戒生天者三界諸天總句也。戒有別解脱
T2217_.59.0686a16: 戒。是欲界散善也。又有定具戒是色界四
T2217_.59.0686a17: 禪定善也。倶舍等意無色界雖無無表色大
T2217_.59.0686a18: 乘意三界善趣生皆可依戒善也。仍今後四
T2217_.59.0686a19: 心續生次第先發護戒心是第七。其上求無
T2217_.59.0686a20: 畏依是第八。次住其殊勝修其行是第九。
T2217_.59.0686a21: 次其業決定第十也。故通三界有後四心
T2217_.59.0686a22: 也云云私云。受用無畏散善。殊勝決定定善
T2217_.59.0686a23: 歟。證空三味是決定心故
T2217_.59.0686a24: 受用種子者。或云。此經文依兩釋文點二
T2217_.59.0686a25: 樣也。依初釋受用於種子可讀也。謂種之
T2217_.59.0686a26: 果實云種子。子是果實義也。故云種果成已
T2217_.59.0686a27: 受用其實故也。又依後釋受用則種子也
T2217_.59.0686a28: 可訓也。謂受用果心爲無畏依成種子
T2217_.59.0686a29: 故。受用即種子。持業釋也
T2217_.59.0686b01: 又云從一種子等者。有二意。一云通經二句
T2217_.59.0686b02: 文又釋也。所謂初釋命終生天云受用種子
T2217_.59.0686b03: 也。後釋爲後心種子之義云受用種子也。
T2217_.59.0686b04: 一云由護戒故而得生天者釋經護戒生天
T2217_.59.0686b05: 句唯於受用種子等一句取二譬爲釋爲
T2217_.59.0686b06: 兩釋也
T2217_.59.0686b07: 今此受用果心等者。合前譬者。譬兼明來
T2217_.59.0686b08: 由合説但合正用。何者從一種子而成百
T2217_.59.0686b09: 千果實者前六心中擧種子成果爲今心起
T2217_.59.0686b10: 因也。是一一果實復生若干等者今受用種
T2217_.59.0686b11: 子義也一一果實者指前成果也。復生若干
T2217_.59.0686b12: 是今種子即護戒心也。今此受用果心者此
T2217_.59.0686b13: 也。展轉滋育者無畏心等也。故云復成後心
T2217_.59.0686b14: 種子等也。或又從一種子即受用種子也。百
T2217_.59.0686b15: 千果實是第八無畏也。是一一下第八心中
T2217_.59.0686b16: 開殊勝決定義也
T2217_.59.0686b17: 經以此心生死流轉等者。住心抄云。護戒生
T2217_.59.0686b18: 天之後流轉生生死之間。天報業盡雖下
T2217_.59.0686b19: 生人界。以先戒行力亦値善友知識聞諸
T2217_.59.0686b20: 天龍神之尊徳起恭敬隨順之善行也云云
T2217_.59.0686b21: 觀抄云。今護戒生天者欲持戒生天之心
T2217_.59.0686b22: 也。非正生天也。故下釋無畏依云。欲效
T2217_.59.0686b23: 彼行因冀成勝果文但於命終而得生天
T2217_.59.0686b24: 者戒力可感生天故云爾。殊勝決定猶生
T2217_.59.0686b25: 天因行。況今心乎云云私案。既雖起受用心
T2217_.59.0686b26: 非違世故云生死流轉。前唯護戒今簡別
T2217_.59.0686b27: 勝田故爲轉勝心也。問。大師以今文證第
T2217_.59.0686b28: 三心。爾者因行果報倶取爲第三心耶。答。
T2217_.59.0686b29: 住心抄云。由五戒十善等行感天上勝妙果
T2217_.59.0686c01: 報。取彼因行果報合爲第三無畏心也。問。
T2217_.59.0686c02: 十住心是轉勝轉邊次第也。何指三有果
T2217_.59.0686c03: 妄入出欲因行＊耶。答。此中兼取戒行不
T2217_.59.0686c04: 限果報。義通因行故無過取意或云。論十
T2217_.59.0686c05: 住心。若依該攝門三界諸天若因若果倶爲
T2217_.59.0686c06: 第三心。餘心亦爾。若依行者進修門但取
T2217_.59.0686c07: 因行而擬儀行者一生得證心也云云先師
T2217_.59.0686c08: 云。但依心品轉勝立十種。未必取果報
T2217_.59.0686c09: 也。若取果報第一第二果何異矣。四五又
T2217_.59.0686c10: 爾。私云。若約所寄齊淺略門因行果報倶
T2217_.59.0686c11: 取。若依能寄齊眞言行但約心品也。云心
T2217_.59.0686c12: 續生之相諸佛大祕密此意矣
T2217_.59.0686c13: 已知尊行之人等者。今欲釋第八心先擧
T2217_.59.0686c14: 第六七心爲來由也。已知尊行等二句是
T2217_.59.0686c15: 擧成果心也。故上釋第六心云復能以親
T2217_.59.0686c16: 愛心施與尊行之人狎習親附而供養之
T2217_.59.0686c17: 文又見持戒以下三句又擧第七心也。故釋
T2217_.59.0686c18: 受用心云。由護戒故獲諸善利文今復以
T2217_.59.0686c19: 下正釋今文第八心也
T2217_.59.0686c20: 但計諸法是自在天等者。是前三十事中自
T2217_.59.0686c21: 在天外道等計也。今又雖外道自在天等爲
T2217_.59.0686c22: 所歸佛法欲習彼天行因戒行等成彼天
T2217_.59.0686c23: 勝果故彼此意異也。問。前計者與能歸其
T2217_.59.0686c24: 體是同耶。答。於一人者邪正義歟。例如犢
T2217_.59.0686c25: 子薩婆多攝第一第四也。或又一人悟勝歟。
T2217_.59.0686c26: 云。今由善根熟＊之故或可別人。合違異故。
T2217_.59.0686c27: 故寶鑰云。問。諸外道等所行皆是佛法歟。答。
T2217_.59.0686c28: 此可二種。一合二違。合者契合如來所説
T2217_.59.0686c29: 故。違者違乖佛説故文
T2217_.59.0687a01: 商羯羅是摩醯首羅別名者。悉曇藏第一安然
T2217_.59.0687a02: 云。摩醯首羅亦有三種。一四禪主名毘遮舍。
T2217_.59.0687a03: 此乃金剛頂經。佛初成道令不動尊降伏
T2217_.59.0687a04: 三千界主大我慢者是也。二初禪主名商羯
T2217_.59.0687a05: 羅。此乃大日經中商羯羅天。於一世界有
T2217_.59.0687a06: 大自在非三千界主也。三六天主名伊舍
T2217_.59.0687a07: 那。此乃壽命經中。佛下須彌令降三世降
T2217_.59.0687a08: 伏強剛難化天王大后。是也文准此釋。摩
T2217_.59.0687a09: 醯首羅有三種中。商羯羅是初禪主別名
T2217_.59.0687a10: 故云爾歟。故知總別相對中別名也爲言經
T2217_.59.0687a11: 第一具縁品擧外部衆云商羯羅月天文疏
T2217_.59.0687a12: 第五釋云。商羯羅天此是摩醯首羅。出一世
T2217_.59.0687a13: 界大勢力。非三千界主也文安然大日經者
T2217_.59.0687a14: 指此文也。疏第九云。如瑜伽所云。説佛初
T2217_.59.0687a15: 成正覺○有摩醯首羅者。即是三千界之主
T2217_.59.0687a16: ○時不動明王○以左足&T050460;其頂○爾時大
T2217_.59.0687a17: 自在天尋便命終文此金剛頂所説毘遮舍摩
T2217_.59.0687a18: 醯首羅也。瑜伽者金剛頂經歟。故知不動所
T2217_.59.0687a19: 降。第四禪毘遮舍摩醯首羅。降三世所伏。第
T2217_.59.0687a20: 六天伊舍那摩醯首羅也
T2217_.59.0687a21: 黒天梵音嚕捺羅等者。疏第十云。次嚕捺羅
T2217_.59.0687a22: 亦佛所化身。是摩醯首羅之化身也。亦名伊
T2217_.59.0687a23: 舍那文准此釋第六天伊舍那天歟。彼天身
T2217_.59.0687a24: 青黒色故云黒天歟。祕藏記云。伊舍那天黒
T2217_.59.0687a25: 青色。面上三目。繋髑髏瓔珞。左手持器盤
T2217_.59.0687a26: 右手鉾鑱文此乃降三世所伏天故云佛所
T2217_.59.0687a27: 説化身也。同壽命經所説矣。自在天眷屬
T2217_.59.0687a28: 者此黒天。前所擧商羯羅天眷屬也爲言初
T2217_.59.0687a29: 禪欲天有勝劣故爲主伴歟。問。義釋中嚕
T2217_.59.0687b01: 捺羅是摩醯首羅異名云云又倶舍云。嚕捺羅
T2217_.59.0687b02: 此云暴惡。自在天有一千名此是一號文此
T2217_.59.0687b03: 等釋意同體異名。何爲主伴天乎。答。自在天
T2217_.59.0687b04: 是摩醯首羅漢名。故智論二云。摩醯首羅天
T2217_.59.0687b05: 秦言大自在文故知義釋摩醯首羅。倶舍自
T2217_.59.0687b06: 在天。是伊舍那摩醯首羅。故云異名也。今疏
T2217_.59.0687b07: 中或云摩醯首羅之化身。云自在天眷屬者。
T2217_.59.0687b08: 皆初禪商羯羅摩醯首羅。故無違矣。又疏第
T2217_.59.0687b09: 五云。經中文更有嚕捺羅。即是商羯羅忿
T2217_.59.0687b10: 怒身文伊舍那天黒青色。三目二臂忿怒形。故
T2217_.59.0687b11: 云忿怒身也。此又商迦羅之所變忿怒身歟。
T2217_.59.0687b12: 問。倶舍塗灰外道。於自在天計三身中。法
T2217_.59.0687b13: 身充遍法界報身色界頂摩醯首羅化身隨
T2217_.59.0687b14: 類六道嚕達羅取意准此釋。今嚕捺羅化身。
T2217_.59.0687b15: 色界頂摩醯首羅所變歟。何云商迦羅之化
T2217_.59.0687b16: 身耶。答。内外異故歟。疏文商羯羅化身義。
T2217_.59.0687b17: 無異論者歟。又本經正文云。所謂自在天
T2217_.59.0687b18: 梵天那羅延天商羯羅天黒天自在天子日天
T2217_.59.0687b19: 月天龍尊等文此中自在天者色界頂三目八
T2217_.59.0687b20: 臂大自在天歟。梵天那羅延商羯羅。初禪天
T2217_.59.0687b21: 歟。遁麟記云。那羅翻爲人。延那爲生本。謂
T2217_.59.0687b22: 人生本。即大梵王是也文商羯羅又初禪王
T2217_.59.0687b23: 故。故知一體異名歟。唯識演祕云。摩醯首羅
T2217_.59.0687b24: 一體三分。所謂梵天那羅延摩醯首羅文又
T2217_.59.0687b25: 理趣釋云。麼度羯羅三兄弟。是梵王那羅延
T2217_.59.0687b26: 摩醯首羅之異名也文准此釋。今三天是三
T2217_.59.0687b27: 兄弟歟。商羯羅是摩醯首羅故。若爾別體三
T2217_.59.0687b28: 天歟。或又捺羅延天。第三禪天歟。其故疏第
T2217_.59.0687b29: 十云。毘紐天有衆多別名。即是＊捺羅延天
T2217_.59.0687c01: 別名也文弘決云。毘紐天亦韋揉天。此翻遍
T2217_.59.0687c02: 淨。倶舍云。是第三禪頂取意黒天者伊舍那
T2217_.59.0687c03: 天也。如前又大黒天神歟。疏第五。是商羯羅
T2217_.59.0687c04: 忿怒身文又良賁引三藏説云。大黒天神。是
T2217_.59.0687c05: 摩醯首羅變化之身文又大黒天神法云。大
T2217_.59.0687c06: 黒天神。大自在天變身也云云又祕藏記云。摩
T2217_.59.0687c07: 訶迦羅大黒色三面六臂大惡忿怒形文疏
T2217_.59.0687c08: 云忿怒身。倶舍翻暴惡。其義相當矣。問。大
T2217_.59.0687c09: 黒天梵號摩訶迦羅也。何嚕捺羅云彼天
T2217_.59.0687c10: ＊乎。答。伊舍那天雖梵號。又有嚕捺羅梵名。
T2217_.59.0687c11: 彼既爾。此何不然乎。自在天子者。問。既云
T2217_.59.0687c12: 自在天可欲天。何云第四禪王＊乎。答。自
T2217_.59.0687c13: 在大自在隨宜名何天歟。智論中。摩醯首
T2217_.59.0687c14: 羅翻大自在故。又心地觀經。欲界第六天
T2217_.59.0687c15: 名大自在也。又唯識論疏釋論自在世主
T2217_.59.0687c16: 云。自在者自在天也。世主即是大自在天文
T2217_.59.0687c17: 依此釋。自在大自在。其名別歟。又准祕藏
T2217_.59.0687c18: 記。大自在天。紫色持鉾乘黒水牛。他化自
T2217_.59.0687c19: 在天。肉色持弓箭。大梵天四面四手肉色。那
T2217_.59.0687c20: 羅延天。三面二臂青黄色。又智論。大自在
T2217_.59.0687c21: 天。三目八臂騎白牛云云
T2217_.59.0687c22: 倶吠羅等者。本經正文云。及倶吠濫毘沙門
T2217_.59.0687c23: 釋迦毘樓博叉毘首羯磨天閻魔后梵天后
T2217_.59.0687c24: 世所宗奉文今等者。等取毘沙門已下也｣
T2217_.59.0687c25: 梵天后者。問。次下云。然佛法中無有后妃
T2217_.59.0687c26: 文何今許后乎。答。疏十四云。梵天無欲及
T2217_.59.0687c27: 女人等身。云何云后乎。此是梵王明妃印相
T2217_.59.0687c28: 也。義云妃也文義釋十本云。梵天無欲及
T2217_.59.0687c29: 女人等身。云何云后乎。此是梵王明妃。明妃
T2217_.59.0688a01: 是三昧義印故義云妃也文凡色天有男相
T2217_.59.0688a02: 而無男根女根。故云無女人等。然今約瑜
T2217_.59.0688a03: 伽密意立梵天梵天后爲定惠之表示也｣
T2217_.59.0688a04: 從波頭摩以下者。擧諸龍中初故。云從波
T2217_.59.0688a05: 頭摩以下也。故經正文云。波頭摩徳叉迦羅
T2217_.59.0688a06: 龍和修吉商佉等文疏第六云。閻魔但荼○大
蓮華
T2217_.59.0688a07: 龍王○波頭
摩龍王。文		故知今波頭摩者。波頭摩龍王也｣
T2217_.59.0688a08: 所謂得叉迦龍等者。問。龍是三惡趣隨一十
T2217_.59.0688a09: 惡業所感。何爲生天所歸體耶。答。彼又五
T2217_.59.0688a10: 類天攝故。合爲所歸也。都部陀羅尼目有五
T2217_.59.0688a11: 類天。上界天住虚空天遊虚空天地居天地
T2217_.59.0688a12: 底天。祕藏記。上界天色無色界。虚空天夜摩
T2217_.59.0688a13: 等四。地居天四王忉利。遊虚空日月星辰。地
T2217_.59.0688a14: 下天龍阿修羅閻摩王等。天者自在光潔義
T2217_.59.0688a15: 故。蘇悉地經。夜叉阿修羅迦樓羅乾闥婆緊
T2217_.59.0688a16: 那羅摩睺羅部多畢舍遮鳩盤荼等。爲地居
T2217_.59.0688a17: 天也。准此等釋。今自在天乃至商羯羅梵天
T2217_.59.0688a18: 后四天。是上界天也。黒天自在天子自在天
T2217_.59.0688a19: 后。是住虚空天也。日天月天。是遊虚空天也。
T2217_.59.0688a20: 毘沙門毘樓博叉等。地居天也。閻摩閻摩后
T2217_.59.0688a21: 迦樓羅子諸龍等。地下天也。若依蘇悉地。是
T2217_.59.0688a22: 地居天攝也。抄云。四類天世間勝三寶文此
T2217_.59.0688a23: 四類。又地下天攝地居歟。又別義門歟。未
T2217_.59.0688a24: 詳。問。地下天等何爲所歸耶。答義云。薩
T2217_.59.0688a25: 遮尼乾子經九云。若不持戒乃至不得疥
T2217_.59.0688a26: 癩野干身云云下劣微獸尚假如來正戒之
T2217_.59.0688a27: 力。何況高徳冥生勝福龍尊。不資自分世禁
T2217_.59.0688a28: 之功乎。別業雖惡滿業善故云云或云。此等
T2217_.59.0688a29: 皆世間宗奉神故。爲成生天願。憑彼神而
T2217_.59.0688b01: 爲助願之縁也。非謂生彼趣中歟。又住
T2217_.59.0688b02: 心論云。法行龍王者。於前世受外道戒行
T2217_.59.0688b03: 於布施。而不清淨以瞋恚心願生龍中。憶
T2217_.59.0688b04: 念福徳隨順法行等文此戒與施成滿業
T2217_.59.0688b05: 歟。又以一生所持戒行發惡願樂生龍中
T2217_.59.0688b06: 者有之智度沙彌
等云云
T2217_.59.0688b07: 圍陀是梵王所演四種明論者。悉曇藏云。劫
T2217_.59.0688b08: 初梵王亦曰商羯羅天。初從四面創出四
T2217_.59.0688b09: 論。亦從頂上以出一論。後人更造六論
T2217_.59.0688b10: 解釋彼四婆陀文法華文句八云。外道梵志
T2217_.59.0688b11: 者。摩橙伽經云。初人名梵天。變造一韋陀。
T2217_.59.0688b12: 次名白淨。變一爲四。一名讃誦韋陀。二名
T2217_.59.0688b13: 祭禮。三名歌詠。四名攘災。一一各三十二
T2217_.59.0688b14: 萬偈。合成一百二十八萬偈。有一千七百
T2217_.59.0688b15: 卷也文又止觀第十云。如梵天造四韋陀
T2217_.59.0688b16: 論。其後有仙名曰白淨。造四韋陀文私案。
T2217_.59.0688b17: 安然意。従梵王四面創出四圍陀云云會
T2217_.59.0688b18: 疏文。然文句等意。梵王造一圍陀。次白淨仙
T2217_.59.0688b19: 人。變一爲四韋陀云云違今文。然一四雖
T2217_.59.0688b20: 異。白淨又開梵王論故。從末云梵王四圍
T2217_.59.0688b21: 陀歟。例如云龍猛般若燈論也。又疏第
T2217_.59.0688b22: 十八擧四圍陀釋云。此是王所説。但可
T2217_.59.0688b23: 導行文又今文云。梵王如佛。四圍陀典猶
T2217_.59.0688b24: 如十二部經文前後文無爭。四圍陀直梵王
T2217_.59.0688b25: 造。又安然釋。從四面出四論云云頂上一
T2217_.59.0688b26: 論閻浮不流布故今不論也。不可云一韋
T2217_.59.0688b27: 陀矣。天台釋又依摩橙伽一説歟。疏十八
T2217_.59.0688b28: 云。雪山之中有大仙人。於四圍陀外別有
T2217_.59.0688b29: 決擇深義。名計磔婆。即以此教故。號此
T2217_.59.0688c01: 仙爲計磔婆仙文文句白淨仙者。計磔婆仙
T2217_.59.0688c02: 同異可決。又安然。後人更造六論解釋四
T2217_.59.0688c03: 韋陀云云推此文。六論中二論釋四圍陀中
T2217_.59.0688c04: 三論。四論釋一圍陀歟。文句釋約四韋陀
T2217_.59.0688c05: 隨一歟。又疏十九云。作梵王時演外韋陀
T2217_.59.0688c06: 之法文此未云四韋陀矣
T2217_.59.0688c07: 以能開示出欲之行者。疏十八釋四韋陀典
T2217_.59.0688c08: 宗云。然一一尋究經宗。但生梵天而無出
T2217_.59.0688c09: 世之道文准此文。今出欲者。出離欲界生
T2217_.59.0688c10: 天故云出欲行也。故寶鑰云。外道發心願
T2217_.59.0688c11: 天樂文又觀無量壽經疏釋四韋陀名宗云。
T2217_.59.0688c12: 毘陀論者。正音吠陀。有四吠陀。婆羅門學。一
T2217_.59.0688c13: 壽吠陀論。謂養性繕性。二祠吠陀論。謂享祭
T2217_.59.0688c14: 祈祷。三平吠陀論。謂禮議占卜兵法軍陣。四
T2217_.59.0688c15: 術吠陀論。謂異能伎藝禁呪醫方文又疏十九
T2217_.59.0688c16: 云。外典淨行圍陀論中有火祠之法。然大乘
T2217_.59.0688c17: 眞言門亦有火法文祕宗護摩。是爲對治外
T2217_.59.0688c18: 道火祠法也。此火祠法者生天行歟。故疏第
T2217_.59.0688c19: 四云。有諸異學深樂圍陀火祠之法願生
T2217_.59.0688c20: 梵世文此法四種中祠吠陀所詮歟
T2217_.59.0688c21: 猶如十二部經者。法華義疏第四云。大乘具
T2217_.59.0688c22: 足有十二部。小乘隨分十二。所以但明十
T2217_.59.0688c23: 二者。以十二是一數之圓。又治衆生十二
T2217_.59.0688c24: 縁病故也文又云。大乘是滿字故具足十二
T2217_.59.0688c25: 部。小乘是半字故唯有九部文。無方廣授
記無問也
T2217_.59.0688c26: 此第八無畏依中者。抄云。謂凡夫以十不善
T2217_.59.0688c27: 感生惡趣。是怖畏處。後遇善友得聞世間
T2217_.59.0688c28: 三寶。修十善不畏三途苦名爲無畏。十善
T2217_.59.0688c29: 是凡夫所依止故名依也略抄此意護戒後更
T2217_.59.0688c30: 得聞世間三寶也。倍増彼善故云十善
T2217_.59.0689a01: 歟。故受用心釋云。由護戒故倍復増廣賢
T2217_.59.0689a02: 善文又疏第八心釋云。彼聞如是等世間三
T2217_.59.0689a03: 寶。歡喜歸依隨順修行順行十
善也		是第八凡夫無
T2217_.59.0689a04: 畏依也文十善是凡夫
所依止故		或云。此釋以世間三寶
T2217_.59.0689a05: 爲依。無畏心所依故。謂生死凡夫無畏心
T2217_.59.0689a06: 之所依也爲言故或云於生死流轉中求無
T2217_.59.0689a07: 畏依文又云。於第八心求生死無畏依時
T2217_.59.0689a08: 等文此等皆所求三寶云依也。例如求解脱
T2217_.59.0689a09: 惠生。私云。生死流轉中者。在第七心求第
T2217_.59.0689a10: 八也。於第八心等文點可讀。於第八心求
T2217_.59.0689a11: 生死無畏依時云云意第八心云無畏依也。
T2217_.59.0689a12: 故疏云。彼聞如是心懷慶悦○隨順修行
T2217_.59.0689a13: ○是名愚童異生生死流轉無畏依。第八嬰
T2217_.59.0689a14: 童心也文此文既指順行心云無畏依故。
T2217_.59.0689a15: 然於第八心等文點。不順綴文歟。大師又
T2217_.59.0689a16: 云無畏心未云依。然今無畏依中復有殊
T2217_.59.0689a17: 勝心者冥抄釋。大師住心名爲成句歟。問
T2217_.59.0689a18: 。嬰童無畏心者。約第八心立此名歟。答。或
T2217_.59.0689a19: 云。嬰童無畏通四心總名也。故鑰云。脱小
T2217_.59.0689a20: 分厄縛故無畏。未得涅般樂故嬰童文今疏
T2217_.59.0689a21: 總即別名但名第八歟。鑰疏互顯歟。或云
T2217_.59.0689a22: 殊勝決定開無畏故。三心云無畏受用云
T2217_.59.0689a23: 嬰童也。論云。嬰童據初心得名。無畏約脱
T2217_.59.0689a24: 縛樹稱文或云。受用亦無畏因故云無畏。
T2217_.59.0689a25: 私云。隱劣顯勝云無畏心也
T2217_.59.0689a26: 此諸三寶何者爲勝等者。抄云。謂此愚童凡
T2217_.59.0689a27: 夫。於彼前來善友所説此是大天與一切樂
T2217_.59.0689a28: 者。遂於四類天等世間三寶。隨於何類之中
T2217_.59.0689a29: 隨順修行。由此趣希求出離解脱之惠。此
T2217_.59.0689b01: 心殊妙勝過已前。依之不動故曰隨彼○
T2217_.59.0689b02: 惠生也文要義云。此諸三寶等。總於三寶善
T2217_.59.0689b03: 者也。隨彼所説等者別隨法寶得殊勝也。
T2217_.59.0689b04: 此人前於世間三寶擇善順行。此善力後
T2217_.59.0689b05: 有求脱智惠生也。故前求脱惠未生時。擇
T2217_.59.0689b06: 善順行。此爲世間最上品心云云私云。抄意
T2217_.59.0689b07: 此勝三寶善知識所説故。云隨彼所説也。要
T2217_.59.0689b08: 義意別取法寶故二義是異矣
T2217_.59.0689b09: 然以未知縁起法故等者。抄云。此然字義含
T2217_.59.0689b10: 縱奪。縱云雖於隨彼等。奪云然以未知等。
T2217_.59.0689b11: 謂彼未知因縁有無故。雖有觀空智惠故
T2217_.59.0689b12: 不離於斷常。又此言智惠。但是不正分別。
T2217_.59.0689b13: 非是眞實智惠取意此意常無常空者。前殊
T2217_.59.0689b14: 勝心示不離斷常之過也。要義云。隨彼所
T2217_.59.0689b15: 説中殊勝住者。隨彼能詮教中安住其所詮
T2217_.59.0689b16: 殊勝道理也。求解脱惠者悕求所詮道理中
T2217_.59.0689b17: 空理作證之智惠生也。所謂者將説求脱智
T2217_.59.0689b18: 惠遂得作證。而發起下説語也。常無常空
T2217_.59.0689b19: 者。惠所證理也。如是説者。證此空教也。隨
T2217_.59.0689b20: 順此教者。但隨順此教而勤勇學也。然此學
T2217_.59.0689b21: 有二種。一求惠生二遂得作證。作證名學
T2217_.59.0689b22: 者觀未究竟故云云此意以常無常空爲決
T2217_.59.0689b23: 定心也云云問。經文所謂言雖似示求脱
T2217_.59.0689b24: 遂得作證。疏中然以等釋。唯顯求脱惠過。
T2217_.59.0689b25: 抄釋冥疏文。云何。答。疏釋又顯求脱惠過。
T2217_.59.0689b26: 兼成空法作證義。猶如名相似覺等句結前
T2217_.59.0689b27: 兼顯熏倶矣。所以常無常雖示斷常過。空
T2217_.59.0689b28: 言還示空法作證義也。又依前義者。或云。
T2217_.59.0689b29: 求解脱惠生是殊勝心。解脱惠生決定心也。
T2217_.59.0689c01: 或云。於求字有正求已求二義故。猶如如
T2217_.59.0689c02: 菩薩地盡句矣。私又云。空法者空定歟。故具
T2217_.59.0689c03: 縁品。由他主空三昧空惠發生文疏云。而
T2217_.59.0689c04: 證空定文故知發得禪定云作證也。故疏
T2217_.59.0689c05: 七云。修諸禪文問。殊勝決定二心。是善種八
T2217_.59.0689c06: 心攝故。疏第四云。善種八心文然斷常二見邊
T2217_.59.0689c07: 見。其體不善無記性也。若爾觀空智與二見
T2217_.59.0689c08: 不可倶起。何云不離斷常乎。諸相應法必
T2217_.59.0689c09: 同性故。是性相所判故。答。下釋云。謂六十
T2217_.59.0689c10: 心與善種八心具體而生文六十心中五見
T2217_.59.0689c11: 有之。既云共體而生。豈不倶起。況法相
T2217_.59.0689c12: 家又許不善無起倶起義歟。必同性故。是
T2217_.59.0689c13: 大途判文歟。或又云不離未必倶起義歟。
T2217_.59.0689c14: 又准唯識論云見非惠倶不異惠故。不可
T2217_.59.0689c15: 論相應倶起。觀空智即不正分別故云不離
T2217_.59.0689c16: 斷常。非別體歟。抄云。此言智惠但是不正
T2217_.59.0689c17: 分別文問。觀空智即二見。二見即可生天因
T2217_.59.0689c18: 乎。答。於一種觀空智有順違二義歟。證
T2217_.59.0689c19: 空定邊順理也。不知縁起空斷常邊違理
T2217_.59.0689c20: 歟。或又斷常有淺深歟。邪計斷常違理也。
T2217_.59.0689c21: 人常爲人等計也。今觀空不知縁起故云
T2217_.59.0689c22: 斷常。猶順理歟。故疏下釋云。從斷常空退入
T2217_.59.0689c23: 邪見文此斷常非撥因果邪見故。又第三
T2217_.59.0689c24: 住心擧十六異論矣又疏第七云。若行人不
T2217_.59.0689c25: 解正因縁義。而修證諸禪必當計著自心
T2217_.59.0689c26: 文准此文修證諸禪善故爲生天因。然起
T2217_.59.0689c27: 貪計著自心爲内我我見故違理心也。光
T2217_.59.0689c28: 記釋味定云。愛能味著淨定故文
T2217_.59.0689c29: 此中復有二種者。或云。第八無畏依云此中
T2217_.59.0690a01: 意。無畏依中有二故。先開殊勝心今開決
T2217_.59.0690a02: 定心也爲言又云第九殊勝心云此中也。前
T2217_.59.0690a03: 既第八中開殊勝故。意於殊勝心中求脱
T2217_.59.0690a04: 惠生邊云殊勝心。空法作證邊云決定心。求
T2217_.59.0690a05: 解脱惠生一句。約正求已求有二心故。云
T2217_.59.0690a06: 此中復有二種也。已於空法等已字可思
T2217_.59.0690a07: 之。又義指隨順如是説句云此中也。此目
T2217_.59.0690a08: 近詞故。前殊勝決定二心。隨順此教勤修學
T2217_.59.0690a09: 故。此勤修學中有二心故爲言
T2217_.59.0690a10: 若離分説之凡有十心者。初種子心是持齊。
T2217_.59.0690a11: 牙乃至成果是於施開五也。七施上更護
T2217_.59.0690a12: 戒行也。第八見持戒生利。故又甄別勝田
T2217_.59.0690a13: 至供養歸依之誠也。此云八心。此第八歸
T2217_.59.0690a14: 依世間三寶中。隨彼所説法中得殊勝住。
T2217_.59.0690a15: 求空理作證惠生云殊勝心。空法作證心
T2217_.59.0690a16: 云決定心也。以此二心幷前八心。總有十
T2217_.59.0690a17: 心故云凡有十心也。此中解脱者空理也。
T2217_.59.0690a18: 即繋屬他主空三昧也。非眞圓寂也。故疏
T2217_.59.0690a19: 第七云。若深求此中至賾自然撥除因業。
T2217_.59.0690a20: 唯我性猶存。乃至無一法而入心而證空
T2217_.59.0690a21: 定。最是世間究極之理也文住心論引此文
T2217_.59.0690a22: 成求解脱義。又疏次下釋云。雖復一心精進
T2217_.59.0690a23: 勤求解脱。非彼能知涅槃文可思之
T2217_.59.0690a24: 出世間觀空智惠者。或云。續生次第可小乘
T2217_.59.0690a25: 觀空智也。故今疏下云從此即發聲聞菩
T2217_.59.0690a26: 提初種子心文又初劫釋云。最初解了唯蘊
T2217_.59.0690a27: 無我時。即名出世間心生文問。既云觀自性
T2217_.59.0690a28: 空法空義也。又大師釋云。觀有空即法界
T2217_.59.0690a29: 則得中道正觀文有空即法界義。全非偏眞
T2217_.59.0690b01: 理。中道正觀稱獨局大乘旨。如何。答。然佛
T2217_.59.0690b02: 法中以知因縁有故等文因縁是佛家大宗。
T2217_.59.0690b03: 小乘豈背彼旨。斷常專外道所計。無我何同
T2217_.59.0690b04: 彼義。但自性空者拆法空。非體法空。故疏第
T2217_.59.0690b05: 三釋唯蘊無我云。五蘊尚從縁生都無自
T2217_.59.0690b06: 性。何況而有我耶文或又觀我自性空歟。
T2217_.59.0690b07: 又即法界者。指人空理云法界歟。起信疏
T2217_.59.0690b08: 云。依人空門見於法界文又天台於三藏
T2217_.59.0690b09: 教立離斷常中道。又簡外道邪觀云正觀。
T2217_.59.0690b10: 若爾中道正觀又小乘何無矣。故彼釋下結
T2217_.59.0690b11: 云。若聞此理即得羅漢文非指小果＊耶。
T2217_.59.0690b12: 又義。對大乘示外道非也。疏既云眞空離
T2217_.59.0690b13: 於分別。妙有眞空義。大乘不共説故。況又
T2217_.59.0690b14: 即法界觀是體法空之智。中道正觀。專縁生
T2217_.59.0690b15: 中道之意。續生對明義門異故。直對大乘何
T2217_.59.0690b16: 失。又羅漢稱未必小果。疏下住不思議解
T2217_.59.0690b17: 脱云眞阿羅漢。彼釋非眞圓寂指大涅槃
T2217_.59.0690b18: 歟
T2217_.59.0690b19: 非彼知解空非空義等者。經正文云。非彼知
T2217_.59.0690b20: 解空非空常斷。非有非無倶彼分別無分別文
T2217_.59.0690b21: 於此經文。古徳讀點取義不同也。且相傳
T2217_.59.0690b22: 云。非知解彼空非空常斷意非彼外道
T2217_.59.0690b23: 知解觀空智墮二邊二見也爲言空非空是
T2217_.59.0690b24: 二見也。斷常二邊也。或云。斷常二字屬下而
T2217_.59.0690b25: 讀之。違疏釋云了知斷常。此意經文知解二
T2217_.59.0690b26: 字。被下斷常故加了知二字也。次句云。非
T2217_.59.0690b27: 有非無云倶彼分別無分別。意云。雖作非有
T2217_.59.0690b28: 非無平等觀似絶戲論。還帶非有空非無有
T2217_.59.0690b29: 之見故云然亦不能雙離是見也。雙字是顯
T2217_.59.0690c01: 帶二見歟。或又非二見。非有非無見也香
T2217_.59.0690c02: 象等起信疏中出四宗外道計。此乃四句見
T2217_.59.0690c03: 故。又地藏占察經疏云。若如外道。僧佉執
T2217_.59.0690c04: 有。衞世執無。尼乾陀執亦有亦無。若提子
T2217_.59.0690c05: 執非有非無文如次配増益損減相違戲論
T2217_.59.0690c06: 四謗矣。其意可知。然佛下釋倶彼分別無分
T2217_.59.0690c07: 別文也。意云。佛法因縁有自性空。離二見
T2217_.59.0690c08: 故不墮二邊。若不達如是空義。雖復觀
T2217_.59.0690c09: 非有非無不著有無離言絶相。終是以分
T2217_.59.0690c10: 別而想無分別也爲言故結云以分別想作
T2217_.59.0690c11: 此無分別心也。猶如下引例證也。長爪事
T2217_.59.0690c12: 如先辨矣。或人知解二字貫非有非無句
T2217_.59.0690c13: 讀之。又大違疏釋矣
T2217_.59.0690c14: 夫眞空離於分別等者。釋經云何分別空等
T2217_.59.0690c15: 文也。暹僧都云。是外人伏難辭也。私云。不
T2217_.59.0690c16: 爾。此重以佛家縁起之空破外道帶見之
T2217_.59.0690c17: 空也○妙有眞空實教談故。故下釋云。應
T2217_.59.0690c18: 了知縁起之空離於斷常也。若不解至斷常
T2217_.59.0690c19: 也者。釋不知諸空至斷常之文也。彼計空
T2217_.59.0690c20: 理爲涅槃。是帶見故非知眞涅槃也。抄
T2217_.59.0690c21: 云。謂外道只到非想非非想定更無歸處。
T2217_.59.0690c22: 以彼計此爲涅槃故。非彼能知佛法大涅
T2217_.59.0690c23: 槃也略抄已上就經文釋外十心畢
T2217_.59.0690c24: 由彼初種子心等者。暹僧都云。是明依最
T2217_.59.0690c25: 初欲發節食持齊一念善心以之爲因。後
T2217_.59.0690c26: 九心漸次生起而遂入佛法之所由云也云
T2217_.59.0690c27: 云覺心云。此文有二義。一有九心。種子心
T2217_.59.0690c28: 持齊也。齊施漸増後五心也。則能甄擇等後
T2217_.59.0690c29: 三心也。二十心具有。受用心直從齊施生故
T2217_.59.0691a01: 可攝齊施漸増文也。私云。齊施漸増者六齊
T2217_.59.0691a02: 日行施故云齊施。或齊上行施有漸増義
T2217_.59.0691a03: 故擧齊取施増。實齊是初種子心非後五
T2217_.59.0691a04: 心但是施轉増故。由此熏習者顯受用心
T2217_.59.0691a05: 也。果還爲種故云熏習歟。熏習義云種子
T2217_.59.0691a06: 故。求解脱惠生句約已正二求存二心也｣
T2217_.59.0691a07: 然其八心種子等者。抄云。疏然其八正心等
T2217_.59.0691a08: 者○然其八種正心種子熏在藏識終不能
T2217_.59.0691a09: 令破敗消亡。若聞佛法爲縁即入八正心
T2217_.59.0691a10: 種子之道。又釋○八正道支也。在衆生本
T2217_.59.0691a11: 覺地中未遇善友因縁發起終不敗亡。是
T2217_.59.0691a12: 堅固性故文私云。現本無正字。但云八心
T2217_.59.0691a13: 種子。此乃外八心善功能在頼耶藏中不失
T2217_.59.0691a14: 終至心實際故云八心種子。非云八心中
T2217_.59.0691a15: 種子心也。彼且以穀麥種芽等譬善心轉
T2217_.59.0691a16: 勝也。非實種子。故唯識論云。外穀麥等
T2217_.59.0691a17: 非實種子文此八心種不敗亡而有近趣
T2217_.59.0691a18: 人天遠至佛果之功故云命終生天後得
T2217_.59.0691a19: 涅槃。斯則全同天台云已酬未酬善倶爲佛
T2217_.59.0691a20: 因也。或云。已酬未酬者人天小善。已與果善
T2217_.59.0691a21: 云已酬未與果善云未酬。此約花報論已
T2217_.59.0691a22: 未也。又云。於一善有近遠花報果報故已
T2217_.59.0691a23: 與果花報邊云已酬未與果果報邊云未酬
T2217_.59.0691a24: 也。前義爲勝。若約一善何云倶爲佛因乎。
T2217_.59.0691a25: 或云。抑此八心有遠取佛果之功事以眞
T2217_.59.0691a26: 言開會之意也。未開時唯順世八心也。天台
T2217_.59.0691a27: 意。若約未開時人天善唯謂住人天果之情
T2217_.59.0691a28: 云已酬。今開方便此小善即縁因佛性也。
T2217_.59.0691a29: 約此佛因云未酬也。此義已酬面永不成
T2217_.59.0691b01: 佛因。未開故。故只於開會前開局情云
T2217_.59.0691b02: 此是縁因時即成佛因也云云今八心義准又
T2217_.59.0691b03: 有二意。一開弄胤二開即體也。外八心等
T2217_.59.0691b04: 成心續生弄胤故。又外八心即大日祕密加
T2217_.59.0691b05: 持無淺深之殊故云即體也
T2217_.59.0691b06: 還從斷常空退入邪見者。斷常是邊見也。邪
T2217_.59.0691b07: 見邊見同五見攝也。何論進退乎。觀空智
T2217_.59.0691b08: 求解脱證空性智故順理心也。然未知縁
T2217_.59.0691b09: 起故云斷常空。邪見撥無因果違理心故
T2217_.59.0691b10: 云退入也
T2217_.59.0691b11: 若聞佛法但於斷常空者。或云。從外決定
T2217_.59.0691b12: 心移内決定心之義從空入空。故上以世
T2217_.59.0691b13: 間觀空智惠對明出世觀空智惠即此意也。
T2217_.59.0691b14: 即入正道即出世故。問。下釋云。思惟觀察
T2217_.59.0691b15: 生決定想。從此即發聲聞菩提初種子心
T2217_.59.0691b16: 文内決定猶發違世種子。外決定何移出世
T2217_.59.0691b17: 決定心乎。答。衆生根性不同利鈍非一。何
T2217_.59.0691b18: 必一同。猶如從外第八起内第八矣。又
T2217_.59.0691b19: 義。内十心是雖順世知因縁故觀縁起空
T2217_.59.0691b20: 歟。若爾即入正道又對外道故云正道非
T2217_.59.0691b21: 出世也。若爾與下文何異。此從決定入決
T2217_.59.0691b22: 定下從無畏入無畏故。或此總外十心入
T2217_.59.0691b23: 内十心之義也。下文各約隨一論故異
T2217_.59.0691b24: 若是未生種子等者。未生八心種子義也｣
T2217_.59.0691b25: 又如行者於第八心等者。凡於八心有三
T2217_.59.0691b26: 種。一唯外十心。如前文。次明最初順理至
T2217_.59.0691b27: 離於斷常也是也。二唯内十心。下文也。復次
T2217_.59.0691b28: 行者至生決定想是也。三内外合論八心。今
T2217_.59.0691b29: 文也。又如行者至餘深事耶是也。又更有
T2217_.59.0691c01: 違世十心出世十心等。如下文矣。且於今
T2217_.59.0691c02: 文從外入内有二義。又於初中有二意。
T2217_.59.0691c03: 或云。又如行者於第八心等者從外第八
T2217_.59.0691c04: 入内第八也。信受三寶眞歸處是第八心
T2217_.59.0691c05: 行相故。故前釋外第八云。復聞佛法殊妙
T2217_.59.0691c06: 必能信受故文下釋内第八云不起異歸依
T2217_.59.0691c07: 心文准前後釋。定知信受眞三寶是可内
T2217_.59.0691c08: 無畏心矣。就中求無畏依時遇知識爲説
T2217_.59.0691c09: 眞歸依處信受文義所推無爭入内第八
T2217_.59.0691c10: 也。況由復漸識因果。故信受三寶之義又
T2217_.59.0691c11: 外受用心。非啻起外第八又示與内第八
T2217_.59.0691c12: 而爲起因之義也。故上釋云。又見持戒能
T2217_.59.0691c13: 生善利即是漸識因果等文彼此文義既同。
T2217_.59.0691c14: 不可異求矣。私云。從外第八入内種子心
T2217_.59.0691c15: 也。内種子心者受八齊是也。受齊戒先受
T2217_.59.0691c16: 三歸故。爲説三寶等者知識授三歸也。即
T2217_.59.0691c17: 能信受者行者受持也。故下釋内種子心云。
T2217_.59.0691c18: 復次行者歸依三寶○受八齊法文依之住
T2217_.59.0691c19: 心論中出八戒三歸。況外人入佛家不受
T2217_.59.0691c20: 翻邪三歸如何入佛家乎。故彼論中釋翻
T2217_.59.0691c21: 邪三歸云。佛其信邪來久耽着非境。今
T2217_.59.0691c22: 忽發善歸投佛法。創以三歸翻其邪倒故
T2217_.59.0691c23: 名翻邪也略抄又爲欲異外自誡節食而
T2217_.59.0691c24: 顯内八齊師受故擧歸依處也。但求生死
T2217_.59.0691c25: 無畏依者。在外求無畏依時遇知識授三
T2217_.59.0691c26: 歸故入内種子心也爲言又漸識因果者。外
T2217_.59.0691c27: 種子心猶有微識因果之功。内種子心無其
T2217_.59.0691c28: 義乎。但此外知因果故云漸也。況第七心
T2217_.59.0691c29: 云命終生天非現在因果也。設又許第七
T2217_.59.0692a01: 心外護戒力非起外第八起内種子故云
T2217_.59.0692a02: 爾歟
T2217_.59.0692a03: 復置是事者。暹僧都云。是棄捨彼外道所傳
T2217_.59.0692a04: 八心而更今信用佛法内八齊戒行云也云
T2217_.59.0692a05: 云私云。從外第八入内若第八若種子。此
T2217_.59.0692a06: 事且置明從外種子心入内種子心爲言如
T2217_.59.0692a07: 彼齊時等者即此意矣。歡喜安樂者如次翻
T2217_.59.0692a08: 前憂苦也。憂與喜是心受苦與樂即身受
T2217_.59.0692a09: 故。問。内外雖異同持齊。何轉入耶。答。彼但
T2217_.59.0692a10: 一日不食爲齊。又自誡也。此不過中食故
T2217_.59.0692a11: 又師受故
T2217_.59.0692a12: 現世安樂有大名稱等者。今此得果是外齊
T2217_.59.0692a13: 施得益歟。以心離慳貪垢故者擧前外齊施
T2217_.59.0692a14: 徳。故又次文云今更應受八齊法之故。或
T2217_.59.0692a15: 又云如佛所説。知識所讃。擧内齊施益令
T2217_.59.0692a16: 彼欣樂歟。況外六心不出後世得樂故
T2217_.59.0692a17: 若無機之人等者。抄云。謂未生八心種子
T2217_.59.0692a18: 無信根之人但説世間苦樂乃至以時爲
T2217_.59.0692a19: 因。設爲説八齊少分安靜尚不能信。何況
T2217_.59.0692a20: 佛法甚深之事耶文私記云。此人或未殖上
T2217_.59.0692a21: 所云八心種子故也。或亦雖殖八心種子
T2217_.59.0692a22: 而遇惡縁信邪法故作此説也云云私云。
T2217_.59.0692a23: 疏上文未生種子無機之人文抄義依此
T2217_.59.0692a24: 釋歟
T2217_.59.0692a25: 問曰如是八心等者。暹僧都云。問答第一種
T2217_.59.0692a26: 子心之最初生起因也云云私云。上文中雖
T2217_.59.0692a27: 粗明種子心生起未委辨故。今更約劫初
T2217_.59.0692a28: 幷劫末委辨彼生起也。何者上既釋外牙等
T2217_.59.0692a29: 七心皆以先心爲因生内八心以外或第八
T2217_.59.0692b01: 或持齊爲因起義畢。外種子心起因未委
T2217_.59.0692b02: 辨故。今重釋也。就中劫初劫末無知識縁
T2217_.59.0692b03: 力故殊擧彼釋起因也。中間遇知識縁故｣
T2217_.59.0692b04: 如劫初衆生等者。住心論二引天地本起經
T2217_.59.0692b05: 云。劫初之時人食地肥。有一衆生頓取五
T2217_.59.0692b06: 日之食。因制盜戒。以食地肥而生貪欲。因
T2217_.59.0692b07: 制婬戒。以婬欲故共相欺奪。因制殺戒。以
T2217_.59.0692b08: 求欲故妄語諂曲。因制不妄語戒。以飮酒
T2217_.59.0692b09: 故昏亂行非。因制酒戒。計尋五戒之興其
T2217_.59.0692b10: 來久乎。萠於天地之始形於萬物之先文
T2217_.59.0692b11: 今疏又依此文歟。起諸過患者殺盜婬等也。
T2217_.59.0692b12: 倶舍論中。地味地餅林藤香稻等次第而生
T2217_.59.0692b13: 初行非梵行也。與本起經異矣
T2217_.59.0692b14: 謂仁義慚愧等者。住心論云。謂仁義禮智信。
T2217_.59.0692b15: 愍傷不殺曰仁。防害不婬曰義。故心禁
T2217_.59.0692b16: 酒曰禮。清察不盜曰智。非法不言曰信。
T2217_.59.0692b17: ○君子擧之以立身用無暫替。故曰五常。
T2217_.59.0692b18: ○持之爲五戒文寶鑰云。外號五常内名
T2217_.59.0692b19: 五戒。名異義融行同益別文通玄抄云五常令一生
撿束五戒通多世防修
T2217_.59.0692b20: 云云　今五常中擧仁義等取餘也。漸愧者
T2217_.59.0692b21: 唯識論第六云。崇重賢善爲慚。輕拒暴
T2217_.59.0692b22: 意爲愧。皆止息惡行爲業取
T2217_.59.0692b23: 又如小劫終竟時等者。暹僧都云。是彼減劫
T2217_.59.0692b24: 中小三災起時事也。小三災興畢後其中衆
T2217_.59.0692b25: 生更起善心即脱惡道生人天二趣云也。
T2217_.59.0692b26: 此義如樓炭經及立世毘曇論説也云云此意
T2217_.59.0692b27: 二十増減中減劫劫末衆生也。今小劫者彼
T2217_.59.0692b28: 中劫也。倶舍論十二云。此小三災中劫末
T2217_.59.0692b29: 起○此三災起各經幾時。刀兵災起極唯七
T2217_.59.0692c01: 日。疾疫災起七月七日。飢饉七年七月七日。
T2217_.59.0692c02: 過此便止。人壽漸増文此文雖云人壽漸増
T2217_.59.0692c03: 未出其因。光記等又爾。樓炭經等可見矣。
T2217_.59.0692c04: 或云。指壞劫歟。倶舍論云。若時人趣此州
T2217_.59.0692c05: 一人無師法然得初靜慮唱如是言。離生
T2217_.59.0692c06: 喜樂甚樂甚靜。餘人聞已皆入靜慮。命終並
T2217_.59.0692c07: 得生梵世中文無師法然文同無知識。餘
T2217_.59.0692c08: 人聞畢入靜慮擬更相勸導義畢
T2217_.59.0692c09: 自心實相熏習因縁力者。抄云。自心者本覺
T2217_.59.0692c10: 眞心。此心實相能熏衆生無明染心還成淨
T2217_.59.0692c11: 用。起信論云。無明染法實無淨業。但以眞
T2217_.59.0692c12: 如而熏習故則有淨用○此中明義謂由世
T2217_.59.0692c13: 間自久遠已來有善法之名。即是本覺熏
T2217_.59.0692c14: 令衆生節食自誡。生起種子芽等○心及殊
T2217_.59.0692c15: 勝決定等心。厭生死苦求涅槃樂。故名自
T2217_.59.0692c16: 心實相熏習等也文問。起信論云。雖有正
T2217_.59.0692c17: 因熏習之力。若不遇諸佛菩薩善知識等能
T2217_.59.0692c18: 自斷煩惱入於涅槃即無是處文准此文
T2217_.59.0692c19: 今無知識縁。何有厭求心起乎。答。既云因
T2217_.59.0692c20: 縁力。何爲無縁。凡於知識有二。同行知
T2217_.59.0692c21: 識教授知識也。今雖無教授有同行故無
T2217_.59.0692c22: 違。更相勸導是同行知識也。或又本覺熏無
T2217_.59.0692c23: 明起淨用故本覺爲因無明爲縁也。或又
T2217_.59.0692c24: 於縁有内外。雖無外縁内縁有故。故通玄
T2217_.59.0692c25: 抄云。馬鳴就顯唯合他縁。龍樹據隱唯明
T2217_.59.0692c26: 自縁文又准性相釋。今起善心本覺智若
T2217_.59.0692c27: 第六若第八相應起故。六因中除異熟遍行
T2217_.59.0692c28: 二因餘四因所生非異熟生故。非染污故。
T2217_.59.0692c29: 無二因也。又心心所生詫四縁故。故因縁
T2217_.59.0693a01: 生法也。依此等意故云自心實相熏習因縁
T2217_.59.0693a02: 力也
T2217_.59.0693a03: 雖云善種子生等者。或云。最初種子離微塵
T2217_.59.0693a04: 許心垢時菩提心實不生性也。謂諸法性不
T2217_.59.0693a05: 生理故也。又解。未生堅固菩提心故云不
T2217_.59.0693a06: 生生也云云私云。依本覺内熏力起持齊善
T2217_.59.0693a07: 是始覺用也。依實教意今始起徳本來有故
T2217_.59.0693a08: 云不生生。又云堅固性也。或始本體一故
T2217_.59.0693a09: 云爾也。或依今宗現覺諸法本初不生之理
T2217_.59.0693a10: 故。彼外種子心等皆不出＊阿字不生之理
T2217_.59.0693a11: 故。云爾也。未至自心實際等者。華嚴經云。
T2217_.59.0693a12: 彼如有一人呑服小金剛下至金剛際究
T2217_.59.0693a13: 竟不可消文探玄記云。謂遺法中見聞信
T2217_.59.0693a14: 向此無盡法成金剛種。當必得圓融善法。
T2217_.59.0693a15: 如下文呑服金剛喩云云准此文。若外若内
T2217_.59.0693a16: 雖順世善其善體終不敗亡至自心實際
T2217_.59.0693a17: 一切智智果。譬如小金剛交雜穢在地終
T2217_.59.0693a18: 不消至金輪際停住。故云未至大金剛輪
T2217_.59.0693a19: 中更無住處也。雖果復成種等者。從外第八
T2217_.59.0693a20: 心至内順理種子心内決定心生違世種子
T2217_.59.0693a21: 心等展轉増長皆不出＊阿字不生理云心
T2217_.59.0693a22: 續生之相諸佛大祕密等也。問。外道所發
T2217_.59.0693a23: 十心等爲心續生祕密者。何云外道不能
T2217_.59.0693a24: 知耶。答。外道修此善生天爲極果。未知
T2217_.59.0693a25: 此善展轉終至自心實際故云不能知也。
T2217_.59.0693a26: 約此義二乘又爾。故疏中又立内外道。准
T2217_.59.0693a27: 知極無自性猶爾。況餘大乘小乘耶。故大師
T2217_.59.0693a28: 釋九種住心皆云外道矣。凡今十心文九句
T2217_.59.0693a29: 中答心相續問也。然在今文前釋勝上大
T2217_.59.0693b01: 乘句心續生之相。以此文大師成十住心之
T2217_.59.0693b02: 相續之旨。故住心論十云。又云心續生之相
T2217_.59.0693b03: 諸大祕密我今悉開示者即是竪説。謂從
T2217_.59.0693b04: 始羝羊暗心漸次背暗向明求上之次第。
T2217_.59.0693b05: 如是次第略有十種。如上已説文然上第
T2217_.59.0693b06: 二第三心引十心文成義。定知極十心云
T2217_.59.0693b07: 諸佛祕密心續生之相也。今疏云。雖果復成
T2217_.59.0693b08: 種乃至不出＊阿字門者即此意也。又具縁品
T2217_.59.0693b09: 五種三昧道中世間三昧道擧外道空定等。
T2217_.59.0693b10: 然疏釋云。就此經宗則五種三昧皆是開心
T2217_.59.0693b11: 實相門。○餘如住心品中廣明文此亦以五
T2217_.59.0693b12: 乘融會義取外道等行爲瑜伽行歟。是密
T2217_.59.0693b13: 中淺略門義也。若依深祕門。外道世天等皆
T2217_.59.0693b14: 毘盧遮那已體故。故疏云。若更作深祕密
T2217_.59.0693b15: 釋者如三重曼荼羅中。五位三昧皆是毘盧
T2217_.59.0693b16: 遮那祕密加持。其與相應皆可一生成佛何
T2217_.59.0693b17: 有淺深之殊文論云。若深祕釋一切世間縁
T2217_.59.0693b18: 起之法若入阿字門悉離一切相。離相之
T2217_.59.0693b19: 相無相不具。是則法身。普賢色身。若有衆
T2217_.59.0693b20: 生能解此義則世天眞言與大日眞言無
T2217_.59.0693b21: 二無別。若不解深祕則不得出生死證
T2217_.59.0693b22: 涅槃略抄又義云。今經文擧外十心爲所寄
T2217_.59.0693b23: 齊顯眞言行續生歟。例如六無畏等也。故
T2217_.59.0693b24: 疏第三云。今所以廣明三劫六無畏衆多心
T2217_.59.0693b25: 相者皆是擬儀外迹以明修證之淺深畢
T2217_.59.0693b26: 文論中於九種心出淺深二意即此義也。
T2217_.59.0693b27: 又疏第七五種三昧又爾也。故疏釋云。若行
T2217_.59.0693b28: 人不解正因縁義而修證諸禪○垂盡三
T2217_.59.0693b29: 有還墮三途。○若行者入此心時當自覺
T2217_.59.0693c01: 知也文又云。今偈中所説就彼等自所傳法
T2217_.59.0693c02: 教而言耳文故知擧自所流傳法教顯眞
T2217_.59.0693c03: 言行者心續生也。問。何直不説眞言行擧
T2217_.59.0693c04: 所寄齊耶。答。疏第三云。若觀前人未有深
T2217_.59.0693c05: 解之機則順常途隨文爲釋。若已成利根
T2217_.59.0693c06: 智惠則當演暢深密而教授之文今准之｣
T2217_.59.0693c07: 法華藥草喩品等者。抄云。疏主指此意者欲
T2217_.59.0693c08: 顯權實之設差別無量。覈其定趣終歸一
T2217_.59.0693c09: 實故。彼經云如來知是一相一味之法所謂
T2217_.59.0693c10: 解脱初相離相滅相究竟常寂滅相終歸於
T2217_.59.0693c11: 空以況此中雖開順世違世八心乃至各各
T2217_.59.0693c12: 求於解脱。究其所歸不出＊阿字。又下疏
T2217_.59.0693c13: 云○觀畢竟空定得至金剛實際。故云法
T2217_.59.0693c14: 華藥草喩品亦意在於此也文或云。三草二
T2217_.59.0693c15: 木各得生長如八心續生。一地所生一雨所
T2217_.59.0693c16: 潤如不出＊阿字門。法華記云。衆生自謂當
T2217_.59.0693c17: 分増長今順佛意莫非一地一雨文
T2217_.59.0693c18: 復次行者等者。疏文次第云。復次已下明出
T2217_.59.0693c19: 世八心。下明超一劫行中亦明之耳文私
T2217_.59.0693c20: 云。此下明内法異生順世心。何云出世乎。
T2217_.59.0693c21: 況所指下文云。如前所説種子根疱等及歸
T2217_.59.0693c22: 依三寶爲人天乘。行齊施善法皆名順世
T2217_.59.0693c23: 八心。若三乘初發道意○是名超越一劫
T2217_.59.0693c24: 瑜祇行文此文又云順世。何今云出世耶。
T2217_.59.0693c25: 恐出字誤歟。若又云順世者。外八心既順世
T2217_.59.0693c26: 也。何今至此云順世耶
T2217_.59.0693c27: 於一日中受八齊法者。問。倶舍論十四云。謂
T2217_.59.0693c28: 受此戒要日出時。此戒要經一晝夜故文
T2217_.59.0693c29: 又智論十三云。汝當一日一夜如諸佛持
T2217_.59.0694a01: 八戒文何今背大小論釋云於一日中等
T2217_.59.0694a02: 耶。答。智論既云一日一夜。今疏依智論歟。
T2217_.59.0694a03: 若爾合晝夜云一日中歟。又智論中又一日
T2217_.59.0694a04: 受八戒云云又觀經云。日日如是授五八戒
T2217_.59.0694a05: 文例如若一日若二日等矣。又住心論引齊
T2217_.59.0694a06: 法經云。不如一日受佛齊法文又義章八
T2217_.59.0694a07: 戒齊義云。一日夜者是也。因縁明此八戒時
T2217_.59.0694a08: 分唯在一日一夜不増不減。成實不同。故彼
T2217_.59.0694a09: 論言。若説八戒定一日一夜。是事不然。隨
T2217_.59.0694a10: 時多少或可半月乃至一月。竟有何咎文
T2217_.59.0694a11: 准成實意。可有一日無夜之義歟。問今此
T2217_.59.0694a12: 八齊法可有分受分持義乎。答。雖云受八
T2217_.59.0694a13: 齊法。未見分全判文。住心論又於五戒引
T2217_.59.0694a14: 智論雖明分受全受義。釋八戒全無分受
T2217_.59.0694a15: 全受文。況智論中又無八戒分全文歟。故知
T2217_.59.0694a16: 疏論意不許分受分持歟。又義。章云。言具
T2217_.59.0694a17: 足者。六因縁明此八戒具足受乃得分受不
T2217_.59.0694a18: 得。成實法中不具亦得。故彼論言隨力堪能
T2217_.59.0694a19: 多少不定文又義林章表無表義云。既説律
T2217_.59.0694a20: 儀許有小多分時而離。故知近住･近事二戒
T2217_.59.0694a21: 有缺有全。受及持一分亦成近事等。雜集第
T2217_.59.0694a22: 八云。問。若唯修學鄔婆索迦一分學處爲説
T2217_.59.0694a23: 成就鄔婆索迦律儀爲説不成就耶。答。應
T2217_.59.0694a24: 説成就而名有犯。此説具受後便少持故
T2217_.59.0694a25: 成犯戒。非初小受而後小持可名犯戒。先
T2217_.59.0694a26: 既不受。後何所犯。故知缺受具受爲後。具
T2217_.59.0694a27: 持及小持亦成彼二。有義近事初雖全受
T2217_.59.0694a28: 可一分持成近事性。既言成就而名犯戒。
T2217_.59.0694a29: 故知可一分持非不全受。近住不然。以時
T2217_.59.0694b01: 役故受持倶全○又涅槃三十五説○時迦
T2217_.59.0694b02: 旃延來至我所作如是言。世尊。我教衆生
T2217_.59.0694b03: 令受齊法。或一日或一夜或一時或一念。
T2217_.59.0694b04: 如是之人成齊不耶。我言。比丘是人得善
T2217_.59.0694b05: 不名持齊。我諸弟子等聞是説已不解我
T2217_.59.0694b06: 意唱言。説八戒齊具受乃得○前師即以此
T2217_.59.0694b07: 文爲正。近事･近住皆通具受及不具受一
T2217_.59.0694b08: 切皆得○故唯受一分無全受者名不解
T2217_.59.0694b09: 意。若必全受無一分者亦不解意。對法且
T2217_.59.0694b10: 據具受少持。非遮亦有小受小持文兩師
T2217_.59.0694b11: 釋倶有二義。任意取捨。但涅槃經説行八
T2217_.59.0694b12: 戒亦有分受小持歟。成實論外道得受八
T2217_.59.0694b13: 戒云云異今疏釋歟。又准涅槃經是人不
T2217_.59.0694b14: 得善不得持齊之文。今疏一日中者可盡
T2217_.59.0694b15: 晝夜歟。故章云。若但一日無夜若但一夜無
T2217_.59.0694b16: 日或一時或一念皆不成齊。要盡一晝一
T2217_.59.0694b17: 夜不非時食持成齊故
T2217_.59.0694b18: 爲令此善増長等者。私案。此善者八齊法種
T2217_.59.0694b19: 子心也。而修諸善者施行也。即芽乃至成果
T2217_.59.0694b20: 也。由戒醇淨者者護戒生天即受用種子也。
T2217_.59.0694b21: 問。外八心種子心位唯齊無戒。第七心初有
T2217_.59.0694b22: 護戒。今種子心位有護戒義。何更立耶。答。
T2217_.59.0694b23: 彼齊爲本今戒爲要歟。又云。戒＊醇淨顯勝
T2217_.59.0694b24: 前歟。或又今戒者五戒十善歟。五戒十善倶
T2217_.59.0694b25: 爲生天因故。復由下釋第八心也。前種子
T2217_.59.0694b26: 心雖信三寶未聞正法利歟。今聞彼利故
T2217_.59.0694b27: 不歸外三寶歸眞三寶也。又於下殊勝心
T2217_.59.0694b28: 也。於眞佛所説中殊勝住求眞解脱惠生
T2217_.59.0694b29: 也。近雖示生天遠期佛菩提故云求解脱
T2217_.59.0694c01: 歟。又生天云解脱。然不計眞涅槃。思惟等
T2217_.59.0694c02: 二句決定心也。遠思惟觀察佛菩提生決
T2217_.59.0694c03: 定想歟。有漏心故非作證云思惟歟
T2217_.59.0694c04: 皆應准例等者。前就經中隨文釋外十心
T2217_.59.0694c05: 就義述内順世畢今更釋違世故云准＊例
T2217_.59.0694c06: 前文也。乃至者聲聞芽莖等及縁覺十心等
T2217_.59.0694c07: 違世等八心也。三乘一一地等者。准大乘同
T2217_.59.0694c08: 性經聲縁各立十地住心論
引之		者聲縁亦有十
T2217_.59.0694c09: 地故。云三乘一一地也。故疏文次第云。三
T2217_.59.0694c10: 乘十地各具八心文文又初劫釋云。若三乘
T2217_.59.0694c11: 初發道意迄至拔業煩惱根本無明種子
T2217_.59.0694c12: 生十二因縁名違世八心。或可就見道修
T2217_.59.0694c13: 道等諸位分之。各自有八心也文准此文
T2217_.59.0694c14: 二乘見修等位亦云一一地也。初劫所明三
T2217_.59.0694c15: 乘第二三劫菩薩佛皆在此三乘也。依之疏
T2217_.59.0694c16: 釋云。故以三乘上中下出世間心合論一
T2217_.59.0694c17: 僧祇劫文是乃初劫三乘文也。又第九云。略
T2217_.59.0694c18: 説法有四種。謂三乘及祕密乘文若菩薩若
T2217_.59.0694c19: 佛顯乘皆三乘攝故第二第三劫又在此中
T2217_.59.0694c20: 也。迄第十地等者於自家十地擧終顯前
T2217_.59.0694c21: 地也。第九卷云祕密乘是也。應知三乘中
T2217_.59.0694c22: 擧了了種子心祕密乘中擧第十地十心影
T2217_.59.0694c23: 略互顯。甚巧妙者歟。當卷下釋十地云。若
T2217_.59.0694c24: 通論信解地則初地爲種子乃至十地此心
T2217_.59.0694c25: 決定。若一一地中亦自具此十心文准此釋
T2217_.59.0694c26: 今文一一地具十心中第十地十心也。中
T2217_.59.0694c27: 擧前後等取中間。有求佛智生者第九殊
T2217_.59.0694c28: 勝心也。觀畢竟空等是決定心也。故抄云。謂
T2217_.59.0694c29: 於第十地中次第至八心得最後無畏依
T2217_.59.0695a01: 時有求佛地智生。得此微細惠時觀畢竟
T2217_.59.0695a02: 空得到等覺金剛際心文又義。今此十心
T2217_.59.0695a03: 長配十地也。點云。迄于第十地具種子
T2217_.59.0695a04: 互疱葉華果等○得到金剛際也爲言故下
T2217_.59.0695a05: 釋云。九地爲有進求佛地惠生文又依大
T2217_.59.0695a06: 師住心意則。前違理心第一住心順世第二
T2217_.59.0695a07: 第三也。聲聞第四乃至者第五縁覺。三乘一
T2217_.59.0695a08: 一地等者他縁覺心也。第十地者天台也。儀
T2217_.59.0695a09: 軌中一道清淨云想身證十地。故又大師十
T2217_.59.0695a10: 地不能窺窬文等者擧六心等取四心也。
T2217_.59.0695a11: 有求佛智生者等覺位極無自性也。蒙警忽
T2217_.59.0695a12: 進故云求佛智生也。觀畢竟空等者眞言佛
T2217_.59.0695a13: 果也。入大空三昧故云畢竟空。入大空
T2217_.59.0695a14: 三昧到自心實際三平等處故云得入金剛
T2217_.59.0695a15: 際。上文云自心實際大金剛輪是也。故知
T2217_.59.0695a16: 今此三句文非殊勝決定心也。又義。有求
T2217_.59.0695a17: 佛智生者一道心。此心初入一佛乘智故。觀
T2217_.59.0695a18: 畢竟空者極無也。觀諸法無性故云畢竟
T2217_.59.0695a19: 空。到金剛際者眞言也。明三密金剛故云
T2217_.59.0695a20: 金剛際也
T2217_.59.0695a21:
T2217_.59.0695a22:
T2217_.59.0695a23:
T2217_.59.0695a24:
T2217_.59.0695a25:
T2217_.59.0695a26:
T2217_.59.0695a27:
T2217_.59.0695a28:
T2217_.59.0695a29:
T2217_.59.0695b01:
T2217_.59.0695c01:
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