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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 686 687 688 689 690 691 692 693 694 695 696 697 698 699 700 701 [行番号:有/無] [返り点:有/無] [CITE]
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_.59.0676a06: 禪一以當計一著自心一以爲二内我一○若深求二此 T2217_.59.0676a07: 中至賾一自然撥二除因業一。唯我性獨存乃至無二 T2217_.59.0676a08: 一法入心而證二空定一。最是世間究竟之理
T2217_.59.0676a11: 約下効二彼行因一冀成二勝果一第三心攝。若依下 T2217_.59.0676a12: 計二自心一爲中内我上又第一心攝也。*故疏第二 T2217_.59.0676a13: 云。前是不レ識二因果一之心。今由二善根熟一故
T2217_.59.0676a16: 地等變化等者。智證記云。今疑下結文云三略 T2217_.59.0676a17: 擧二三十事一爾乃合二地等變化一其員不レ足也。 T2217_.59.0676a18: 疏文昧昧訓二地等之變化一。若依二疏及先大師 T2217_.59.0676a19: 説一可二分爲二。若爾可レ言下地等是執二五大一
T2217_.59.0676a24: 見二世間萬法因レ心而有一則謂二由二神我一生上。設 T2217_.59.0676a25: 令不レ依二内我一必依二外我一即是自在梵天等
T2217_.59.0676a28: 在天能生萬物。萬物若滅還歸二本天一。故云二 T2217_.59.0676a29: 自在一。天若嗔四生皆苦。自在若喜則六道咸 T2217_.59.0676a30: 樂。然天非二物因一物非二天果一。蓋是邪心所レ畫。
T2217_.59.0676b04: 樂因一故與二其苦一。答曰。若衆生是自在天子者
T2217_.59.0676b07: 難一。一者猶提捉前無慈難。父有二大慈一子不 T2217_.59.0676b08: レ識レ恩終自與レ樂。而自在不レ爾。亦應但供養 T2217_.59.0676b09: 下作二報恩不勉苦難一。若言二不レ識レ恩故而苦一
T2217_.59.0676b12: 生二諸法一。彼執非レ理。所以者何。若法自生必 T2217_.59.0676b13: 非レ常故。諸非常者必不レ遍故。諸不遍者非二
T2217_.59.0676b19: 埏和名禰耶須。*埴和名波爾。疏第七云。如
T2217_.59.0676b22: 及時者與二前有時一其別如何。答。推二文意一云。 T2217_.59.0676b23: 自在天者若流出及時也。爾乃有人。或計三自 T2217_.59.0676b24: 在天是常能生二萬物一。或計下從二手功一出中一切
T2217_.59.0676b27: 今結云一皆自在天種類也一。彼不レ爾故 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二醍醐寺中正院一加 T2217_.59.0676c03: 點畢 金剛佛子頼瑜 T2217_.59.0676c04: T2217_.59.0676c05: T2217_.59.0676c06: T2217_.59.0676c07: T2217_.59.0676c08: 疏卷第二之一 T2217_.59.0676c09: 疏云此是那羅延等者。此是那羅延天者指二 T2217_.59.0676c10: 尊貴體一也。外道下釋下圍陀論師外道計二此 T2217_.59.0676c11: 天一爲中尊貴下也。點云。尊貴者此是那羅延天
T2217_.59.0676c16: 有二多説一。謂圍陀論師計三那羅延天能生二四 T2217_.59.0676c17: 姓一。計三梵天能生二萬物一。提婆云。從二那羅延天 T2217_.59.0676c18: 臍中一生二大蓮華一。蓮華上有二梵天祖翁一。謂此梵 T2217_.59.0676c19: 天爲二萬物之祖一。從二梵天口臂䏶脚一生二四姓一 T2217_.59.0676c20: 等。又云。那羅延天能生二梵王一。梵王爲二萬物之
T2217_.59.0676c23: 初二説一者。輔相者指二梵天一歟。那羅延是尊 T2217_.59.0676c24: 貴故。又寶師釋云。眞諦三藏翻爲二人生本一。梵
T2217_.59.0676c27: 本。謂人生本。即大梵王是也。外道謂。一切人
T2217_.59.0677a07: 小一。梵王勝那羅延劣。寧以二梵王一爲二輔翼一乎。 T2217_.59.0677a08: 故知那羅延有二多種一歟。例如三魔醯首羅有二
T2217_.59.0677a14: 約二色界那羅延一。餘師釋據二欲界那羅延一 T2217_.59.0677a15: 歟 T2217_.59.0677a16: 以能造之主等者。私云。那羅延天云二能造 T2217_.59.0677a17: 主也。意云。以那羅延天者更無レ有下所二尊貴一
T2217_.59.0677a23: 那羅延天尊貴遍二五大一之義上也。前明二造成 T2217_.59.0677a24: 之用一今示二普遍之徳一。是其別也。又義。今地 T2217_.59.0677a25: 水火風空即爲二尊貴體一也。故能破文云二彼即 T2217_.59.0677a26: 地水火風一也。但今釋可レ讀二爛脱一。處字安二一 T2217_.59.0677a27: 切下一讀レ之。故下文云二遍一切處地水火風空。
T2217_.59.0677b02: 彼天像即遍二五大一。故云レ爾也。又密抄擧二多 T2217_.59.0677b03: 説一中。不レ云二五大即尊貴一。故又下文可二長聲
T2217_.59.0677b07: 云。眞言宗又談二六大普遍之義一。我於二六大
T2217_.59.0677b10: 造成萬物義同二下遍嚴義一故。讓二彼破一歟。或 T2217_.59.0677b11: 讓二前自在天破一歟 T2217_.59.0677b12: 一切法者自然而有者。嘉祥三論玄中。天竺 T2217_.59.0677b13: 九十六種擧レ要爲二四執一。一計二邪因邪果一。二 T2217_.59.0677b14: 執二無因有果一。三立二有因無果一。四辨二無因無 T2217_.59.0677b15: 果一。此四中今自然第二無因有果攝也。釋云 T2217_.59.0677b16: 無因據二其因無一。自然明二其果有一。約レ義不同
T2217_.59.0677b19: 生レ一。道是自然故。以レ道爲レ因。是邪因也若 T2217_.59.0677b20: 謂萬物自然而生下。出二莊子意一則萬物自然
T2217_.59.0677b23: 意一。但今云二而有一彼云二而生一。少異歟。又異レ玄 T2217_.59.0677b24: 者。玄云二有果一抄云二無因一故。又彼天竺異執。 T2217_.59.0677b25: 此震旦三玄攝也。彼玄中四執外別示二三玄 T2217_.59.0677b26: 計一。故抄老子自然道似二玄邪因攝一耳。又玄 T2217_.59.0677b27: 云。有人言。自然有レ因自然無レ因萬化不同皆
T2217_.59.0677c02: 縁一而明二自然一。故云。釋論文熏生縁起六意隨 T2217_.59.0677c03: 一也。可レ悉レ之。問。若爾自宗云二遠離於因縁一。 T2217_.59.0677c04: 又云二遠離因果法然具一。此等皆同二外計一乎。 T2217_.59.0677c05: 答。此等離二九種迷情妄假因縁一離二斷常一異 T2217_.59.0677c06: 等邪因邪果一故云レ爾。全非レ無二性徳輪圓隨 T2217_.59.0677c07: 縁義一也。故大師於二不二門一成二法爾隨縁義一。 T2217_.59.0677c08: 又四種身各立二法爾隨縁之義一。又疏第十一 T2217_.59.0677c09: 釋二此因因生空云何而有果文一云。若於二如 T2217_.59.0677c10: レ是縁起法中一而言二有レ因有果即是遍計所 T2217_.59.0677c11: 執。墮二於斷常一異一。不レ入二中道一。是故證知。如 T2217_.59.0677c12: 是眞言永離二因業一故即是法界不思議界也
T2217_.59.0677c15: 遍計分別一論二自然一。内約二佛知見一談二法爾一。又 T2217_.59.0677c16: 顯攝相歸性論二法爾一。密性相宛然明二法然一。又 T2217_.59.0677c17: 顯於二縁起法一立二自然一。密於二性徳法一談二隨縁 T2217_.59.0677c18: 也。問。内道因縁爲レ宗者。蓮華鮮潔棘判利端 T2217_.59.0677c19: 何因縁所二染削一耶。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。若爾因縁所生義無二異論一 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。至細如二一極微一潜轉身中一作二
T2217_.59.0677c29: 謂下雖レ小而速巡レ身如二旋火輪一似中遍動上者。則
T2217_.59.0678a03: 此身一少異。又論云三細如二極微一疏云一離心別 T2217_.59.0678a04: 有一是大異也。然計義同故引證矣
T2217_.59.0678a07: 者則無二相感致義一。何以性。以二因無常一故則 T2217_.59.0678a08: 有二滅失一。因滅失故不レ得二於果一。果滅失故不 T2217_.59.0678a09: レ酬二於因一。當レ知則是無レ福。若有二罪福果報一者 T2217_.59.0678a10: 以二因不滅故所以得レ果。以二果不無故所以 T2217_.59.0678a11: 酬レ因。若定是無常者定無二罪福因果相感一 T2217_.59.0678a12: 也。佛法中以下罪福果報從二因縁一起上。因縁起 T2217_.59.0678a13: 故則不レ可レ説二一向無常一。何以故。凡因縁生法 T2217_.59.0678a14: 以二因縁聚一故不レ可レ説二其無常一。以二縁散一故不 T2217_.59.0678a15: レ可レ説二其常一。從レ縁故不レ可レ説二其有一。縁起故不 T2217_.59.0678a16: レ可レ説二其無一。相續故不斷。生滅故不常。不レ同下 T2217_.59.0678a17: 外道説レ常則一向是常若言二無常一則一向滅
T2217_.59.0678a20: レ水消散一。故作者既無則無二作法一則無二罪福一
T2217_.59.0678a23: 可レ生故云二及從因生一也。又因生法必無常故 T2217_.59.0678a24: 云二皆無常故一也。又解云。法者總通二我及事 T2217_.59.0678a25: 業一。是因者我也。從因生者事業也。二倶非レ常 T2217_.59.0678a26: 故云二皆無常一也。若我下重破二我及事業一也。 T2217_.59.0678a27: 罪福果報者作事業故前解不レ順二皆字一後解 T2217_.59.0678a28: 違二無爲一。作二能作因一然後義順レ文也。挍量等
T2217_.59.0678b04: 智度云。有レ計二神我一者論第十二文全同。如二 T2217_.59.0678b05: 下出之。唯識論第一云。二者執レ我。其體雖
T2217_.59.0678b08: 同二虚空一。應レ不三隨レ身受二苦樂等一。又常遍故應
T2217_.59.0678b12: 苦人一。苦者樂者當レ知從二憎愛一生。故不二自在一
T2217_.59.0678b16: 自在作樂。何故作レ苦。以レ欲二樂於樂一反得レ苦 T2217_.59.0678b17: 故當レ知不二自在一不二自作一。非二作者一故○又神 T2217_.59.0678b18: 若自在者不レ應三造レ惡墮二三塗一。亦不レ應レ有二 T2217_.59.0678b19: 種種不如意事怨憎聚會恩愛別離等事一。何 T2217_.59.0678b20: 以故。自在故。若有二此等事一者當レ知不二自在一
T2217_.59.0678b23: 論所引是十二門文也。如論中本爲レ勝矣。三 T2217_.59.0678b24: 論玄云。問云。何名爲二邪因邪果一。答。有二外道一 T2217_.59.0678b25: 云二大自在天一。能生二萬物一。萬物若滅還歸二本 T2217_.59.0678b26: 天一。故云二自在。天若瞋四生皆苦。自在若喜則 T2217_.59.0678b27: 六道咸樂。然天非二物因一物非二天果一。蓋是邪 T2217_.59.0678b28: 心所レ畫。故名二邪因邪果一。難曰。夫善招二樂報一。 T2217_.59.0678b29: 惡感二苦果一。蓋是交謝之宅報應之場。以レ不 T2217_.59.0678c01: レ達二義理一故生二斯謬一。又夫人類生レ人物類生 T2217_.59.0678c02: レ物。人類生レ人則人還似レ人物類生レ物物還 T2217_.59.0678c03: 似レ物。蓋是相生之道也。而謂三一天之因産二
T2217_.59.0678c06: 以故。苦來則憂樂至則喜。若爲二憂喜所變一者
T2217_.59.0678c09: 宗盛談。故大日經説二有情及非情阿字第一 T2217_.59.0678c10: 命一。宗家又判二金剛内外壽一。然與二外計一異。彼 T2217_.59.0678c11: 六大普遍故識大遍二非情一。故云レ有二壽命等一 T2217_.59.0678c12: 也。此或約二續生一或約二卷合一故其意異也。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_.59.0678c17: 謂外道執於二臨命終時一能捨二此蘊一。於二受生 T2217_.59.0678c18: 時一能續二餘蘊一。若無レ有レ我誰能續レ蘊。故有レ我
T2217_.59.0678c23: 有部一故。此破二有部一故。何者外道云二依レ我相 T2217_.59.0678c24: 續一而未レ知下由二惑業一相續上。故爲二能所破一。然今 T2217_.59.0678c25: 疏意有部雖レ知二惑業相續一若約二諸法體一云二 T2217_.59.0678c26: 恒有一猶同二神我常義一故今遮也。問。藥師經 T2217_.59.0678c27: 云。若彼自身臥在二本處一見下焔魔使引二其神
T2217_.59.0679a02: レ見下琰魔使引二其神識一至中王前上者。若其患人 T2217_.59.0679a03: 決定令レ死則受二鬼身。容可琰魔王別遣レ鬼 T2217_.59.0679a04: 爲レ使而引取之。如三其未二決定死一則未レ受二鬼 T2217_.59.0679a05: 身一。何有二鬼身一得レ引二生人之識一。不レ可三別人之 T2217_.59.0679a06: 識在二別鬼身中一。若不レ在二鬼使身中一。識心既 T2217_.59.0679a07: 不二孤遊一。云何可三引得レ至二琰魔王前一。當レ知此 T2217_.59.0679a08: 是藥師如來及經之威力令三彼患人第六意 T2217_.59.0679a09: 識見分之上起二此三種行解相分一。一爲二琰魔 T2217_.59.0679a10: 王一二爲二王使一三爲二已身一。爲二自識神所依一。隨 T2217_.59.0679a11: レ使而行至二琰魔王前一。其實神識未二曾離身。 T2217_.59.0679a12: 若是本識隨二所捨處一則成二死屍一。不レ可レ説レ離 T2217_.59.0679a13: レ身。若是六七等識依二本識一故而得二現起一。若 T2217_.59.0679a14: 離二本識一無二種子一故無レ由レ得レ生。是故八識倶 T2217_.59.0679a15: 無二離レ身孤行之理一。此蓋如三人夢中見二師僧 T2217_.59.0679a16: 或復父母遣レ使來喚一。夢現見三已身隨レ使而行 T2217_.59.0679a17: 達二師僧或父母前一。當レ知師僧或父母使人已 T2217_.59.0679a18: 身皆是第六意識見分上現二此三種相分一。似 T2217_.59.0679a19: レ有二去來一實無二去來一○此亦如レ是藥師如來 T2217_.59.0679a20: 及經威力令下彼患人見中如レ此相上。似レ有二往來一
T2217_.59.0679a23: レ身而住故云二假乘四大一也。識神者衆生心識 T2217_.59.0679a24: 也。非二外道神我一也。又藥師經云。彼識得還 T2217_.59.0679a25: 者。有爲生滅心既滅。得レ還。未來識相續非二 T2217_.59.0679a26: 永滅一云レ還。非レ同二外道神我常一也。祕經去識 T2217_.59.0679a27: 還來可レ准知之一。又大疏第五云。阿闍梨言。
T2217_.59.0679b01: 有身一被二焔王裁斷一也。探玄記第六又於二本
T2217_.59.0679b06: 計我義一也。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。謂既云二數取 T2217_.59.0679b08: 趣一。自二今世一趣二後世一則識神爲レ常牒破也。或
T2217_.59.0679b14: 是計我結釋也。例如三下知者見者云二皆是我 T2217_.59.0679b15: 計隨事異名也一耳 T2217_.59.0679b16: 犢子道人及説一切有者等者。有部云。三世
T2217_.59.0679b19: 法一。犢子又五中以二三世法一同二今我一而非レ取二 T2217_.59.0679b20: 不可説藏一歟。此三世有法義同下從二今世趣二 T2217_.59.0679b21: 後世一識神常計上故。但同者相似義歟。識神是 T2217_.59.0679b22: 人我也。是法執故。或以二大乘意一小乘法我屬二 T2217_.59.0679b23: 人我一歟。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。若加二有漏 T2217_.59.0679b25: 皆苦一成二四法印一。今謂。彼宗計。神我三世法 T2217_.59.0679b26: 爲レ常。則失二如來諸行無常諸法無我等法印一
T2217_.59.0679c02: 三法印一。何云レ失二彼印一耶。答。約二用無常一雖 T2217_.59.0679c03: レ立二諸行無常一其體恒有故失二彼印一也。故光 T2217_.59.0679c04: 云。此宗諸法體皆本有。四相於レ法但望レ用説
T2217_.59.0679c07: 故非二諸法無我一。又有部意。斷二煩惱得一故其 T2217_.59.0679c08: 煩惱此身不二成就一故雖レ得二二炎寂靜一。但是 T2217_.59.0679c09: 偏眞理未二究竟涅槃一。故失二涅槃寂靜一也。然 T2217_.59.0679c10: 異三外道等無想等計二眞涅槃故。分得二彼印一 T2217_.59.0679c11: 也。中觀論第二云。若人説二我相一。如二犢子部 T2217_.59.0679c12: 衆説一。不レ得レ言二色即是我一不レ言二離レ色是我一。 T2217_.59.0679c13: 我在二第五不可説藏中一。如二薩*婆多部衆一。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。如レ是等人不レ得二諸法寂滅相一。
T2217_.59.0679c18: 我先既破故亦通無レ失。唯識等論中作二種種 T2217_.59.0679c19: 量一破二小乘外道等一故。中觀等論又爾也。故 T2217_.59.0679c20: 知龍樹天親護法清辨等云二西方諸菩薩一歟」 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。我即同二心位一一切處自在普遍二
T2217_.59.0679c25: 意矣。若爾何云二外計一乎。答。眞宗意於二性徳 T2217_.59.0679c26: 海本有六大一談二普遍無礙之義一。此乃佛智所 T2217_.59.0679c27: 照也。而今識大普遍義遍計所執前於二無常 T2217_.59.0679c28: 識大一計二常遍之義一。故彼此大異也 T2217_.59.0679c29: 而今要由根塵和合等者。意云。要由二根塵縁 T2217_.59.0680a01: 合而識生時見聞覺知故。汝遍常識神獨不二
T2217_.59.0680a04: 常者不應死不レ應レ生。何以故汝等法神常 T2217_.59.0680a05: 一切遍滿。五道中云何有二死生一。死名二此處
T2217_.59.0680a08: 執持含藏之義一。依レ之疏下釋云。阿頼耶義云二
T2217_.59.0680a12: 内不レ爾。故或佛家有爲心云二頼耶一又佛性眞 T2217_.59.0680a13: 心云二頼耶一。外以二神我一云二頼耶一。故智證大師 T2217_.59.0680a14: 抄云。執持含藏彼此同レ旨但計二神我一故爲二所
T2217_.59.0680a17: 所藏等義一。皆是待二因縁一而成立矣。今未レ見二 T2217_.59.0680a18: 因縁種現等一而計二執持含藏義一也。若依二性 T2217_.59.0680a19: 宗則眞如合二無明一成二頼耶一。此識有二二種義一。 T2217_.59.0680a20: 能攝二諸法一又能生一諸法一。能所雖レ異其體全 T2217_.59.0680a21: 一也。而今能所定別故云二不同等一歟。又自家 T2217_.59.0680a22: 心月輪等卷舒觀是既破二人法上執一而開二佛 T2217_.59.0680a23: 知見觀也。而今外道攝舒義遍計分別情實 T2217_.59.0680a24: 見故不レ可二相同一耳 T2217_.59.0680a25: 然世尊密意説等者。出二佛法第八識義一也。故 T2217_.59.0680a26: 密嚴經第三云。佛説二如來藏一以爲二阿頼耶一。 T2217_.59.0680a27: 惡惠不レ能レ知二藏即頼耶識一○如來清淨藏世
T2217_.59.0680b04: 薩於レ内於レ外不レ見二藏住一不レ見二熏習一不レ見二 T2217_.59.0680b05: 阿頼耶一不レ見二阿頼耶一○如來齊レ此達立 T2217_.59.0680b06: 一切心意識祕密善巧一○解云。既齊二此不 T2217_.59.0680b07: 見等處一爲レ立二心意之善巧一故。是故所立頼 T2217_.59.0680b08: 耶生滅等相皆是密意。不二如レ言而取一故會
T2217_.59.0680b11: 心實相頼耶一而説二眞如隨縁如來藏頼耶一故 T2217_.59.0680b12: 云二密意説一歟。且於二然字一有然前起後義一。然 T2217_.59.0680b13: 前意釋成前佛法中第八識是眞如隨縁藏 T2217_.59.0680b14: 識一也。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。又如二達麼經頌一攝論等云。此界等者。界 T2217_.59.0680b17: 謂因義即種子識。如是等寶性論約二終教一
T2217_.59.0680b20: 無始世來性一。故作二此釋一耳 T2217_.59.0680b21: 不觀自心實相等者。疏第一云。今眞言行者 T2217_.59.0680b22: 於二初發心時一直觀二自心實相一了知本不生一
T2217_.59.0680b25: 復有計能見者等者。抄云。謂有外道計二能見 T2217_.59.0680b26: 者一而爲二眞我一。是一是常。復有外道而於二六
T2217_.59.0680b29: 如二我乃至知者見者一爲二是一事一爲二各各異一。 T2217_.59.0680c01: 答曰。皆是一我。但以二隨レ事爲異於二五衆中一 T2217_.59.0680c02: 我我所心起故名爲レ我。五衆和合中生故名 T2217_.59.0680c03: 爲二衆生一。命根成就故名爲二壽者一○目覩レ色 T2217_.59.0680c04: 名爲二見者一。五識知名爲二知者一。復次用レ眼見 T2217_.59.0680c05: レ色以二五邪見一觀五衆一用二世間出世間正見一 T2217_.59.0680c06: 觀二諸法一是名二見者一○餘四根所知及意識所
T2217_.59.0680c11: 識一歟。又隨事異名者依二智度文一。外道所計我 T2217_.59.0680c12: 知者見者等不同故云二隨事異名一也。然抄云二 T2217_.59.0680c13: 而於六根隨事異名一。恐違二智論文一歟 T2217_.59.0680c14: 難者云汝言等者。鈔云。今難云。汝言二能見是 T2217_.59.0680c15: 我一與彼能聞等五爲二是我一不。設爾何失。二 T2217_.59.0680c16: 倶有レ過。若言二餘五各是我一則有レ六。乖二是一 T2217_.59.0680c17: 義一。汝執見者是一我故。此見不レ可二聞覺知一 T2217_.59.0680c18: 故。既此六根互不二相知一。是故汝執二一見一爲 T2217_.59.0680c19: レ我。不レ可レ作レ六也。若言二餘五同是一我一者我 T2217_.59.0680c20: 則雖レ一乖二六根一故。以二眼見耳聞各別用一故。 T2217_.59.0680c21: 既此六根互不二相知一。是故六根不レ可レ作レ一 T2217_.59.0680c22: 也。若言レ有レ非レ我者。是亦同レ疑。亦徴例云。餘 T2217_.59.0680c23: 五根等既是非レ我。其能見我應二亦非我。爲二 T2217_.59.0680c24: 立量一云。汝言能見是非レ我。六根之中隨一攝
T2217_.59.0680c27: 也。六不可作一者六根各不レ可レ作二一見功
T2217_.59.0681a01: 故筆削記釋二起信論見聞覺知一云。聞謂耳鼻。
T2217_.59.0681a04: 故知者破又可レ准レ之歟。又破二見者一知者隨 T2217_.59.0681a05: 被レ破歟。或並破歟 T2217_.59.0681a06: 或有説言等者。此二出所執計一也。問。既云二能 T2217_.59.0681a07: 執者一何偏云二所執計一乎。答。非二前能執云我。 T2217_.59.0681a08: 云二但是識心一。更成二所執我義一也。若不レ爾者 T2217_.59.0681a09: 一人計二二我乎。違二常一義一故。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: 非二二人所計一乎 T2217_.59.0681a12: 然内外身受心法者。智證大師釋云。四念處 T2217_.59.0681a13: 者但約二内觀一。何言レ外耶。和上云。自身他身
T2217_.59.0681a16: 境攝故餘皆内也 T2217_.59.0681a17: 是中所執能執等者。依他相見非二遍計能取 T2217_.59.0681a18: 所取一也。意身受心法中能縁所縁猶縁生無 T2217_.59.0681a19: 性故不可得。何況有二遍計能執所執義一耶
T2217_.59.0681a22: 有我者非二初説一也。謂計三離レ心別有二能執我一 T2217_.59.0681a23: 故。若依二初義一中字讀二乃點一。依二後義一用二仁 T2217_.59.0681a24: 點一矣。或本能執下又有二執一字一。依二此本一無 T2217_.59.0681a25: レ違。意云。執二所執能執一之執猶不可得。何況
T2217_.59.0681a28: 所執一故但第二計一執歟。大師釋云。能所二
T2217_.59.0681b02: 有計内知爲我等者。私記云。彼内知之我是 T2217_.59.0681b03: 似下第七識之縁二第八識一成中自内我執上也。但 T2217_.59.0681b04: 今此外道執二内識一而彼爲二自我一義也。此外 T2217_.59.0681b05: 知我是其以二第六識之縁六塵境一而於二自心一
T2217_.59.0681b08: 若摩奴闍梨者。抄云。問。有二唐三藏一既成二譯誤一。 T2217_.59.0681b09: 何故爾時摩奴闍不レ云二人執一。摩納婆不レ云二 T2217_.59.0681b10: 勝我一還置二意生儒童一。有二何異一耶。答。爲レ順二
T2217_.59.0681b13: 唐代玄奘三藏也。私記云此義翻名有二唯識
T2217_.59.0681b16: 舌内五音字也。其義不レ可レ別レ之。例如二薄曰 T2217_.59.0681b17: 羅縛曰哩縛曰路同舌内五音轉聲一。故同翻二 T2217_.59.0681b18: 金剛一。爾何。答。高祖判文有二深意一。未學輒難 T2217_.59.0681b19: レ辨。但或依二體文一致二同翻一或就二轉聲一成二異 T2217_.59.0681b20: 翻一。又雖二金剛名同一其義是別。謂是男聲
T2217_.59.0681b26: 外道部類歟。又疏第十七云。韋紐天自在天
T2217_.59.0681b29: 類一。今勝我云二毘紐天部類一乎。又雖二同天一。 T2217_.59.0681c01: 出二別名一歟。若爾何正列時自在天那羅延天 T2217_.59.0681c02: 爲二別類一矣。然人生義似二自在天計一勝我似二 T2217_.59.0681c03: 尊貴一歟。或又自在那羅延天雖二同天一約二能 T2217_.59.0681c04: 計異一爲二二計一歟。或雖二別天一毘紐梵號通二二 T2217_.59.0681c05: 天一歟。又胎藏外部毘紐天那羅延天自在天 T2217_.59.0681c06: 各別三天列レ之。又疏第四云。復有レ奉事自
T2217_.59.0681c09: 勝遍一也。弘決第十云。毘紐天亦韋紐天亦韋 T2217_.59.0681c10: 揉天此翻二遍勝亦遍悶亦遍淨一。阿含云。是色 T2217_.59.0681c11: 天。倶舍云。是第三禪頂。淨影云。處在二欲界
T2217_.59.0681c14: 人云何言二色是我相一。答曰。有人言。神在二心 T2217_.59.0681c15: 中一微細如二芥子一清淨名爲二淨色身一。更有人 T2217_.59.0681c16: 言。如レ麥。有言。如レ豆。有言。半寸。有言。一寸。 T2217_.59.0681c17: 初受レ身時最在レ前受。譬如二象骨一。及二其成身 T2217_.59.0681c18: 如二象已莊一。又有言。大小隨二人身一。死壞時此 T2217_.59.0681c19: 亦前出。如レ此事皆不レ爾也。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_.59.0681c23: 前人量能破一故不レ示レ之歟。但與二智論能破一 T2217_.59.0681c24: 異。彼云二隨身大小即是無常一故。又自下皆不 T2217_.59.0681c25: レ出二能破文一。准レ前破與 T2217_.59.0681c26: 儒童梵云摩拏婆者。三論宗賢聖義記第二 T2217_.59.0681c27: 云。摩納縛迦者此云二儒童一。意我猶如二少兒一。 T2217_.59.0681c28: 其性不定有時高有時下於レ劣已高傲慢於
T2217_.59.0682a01: 本經乃云二摩納汝一當二作佛一者。此即言二儒童一
T2217_.59.0682a04: 翻二儒童一。何爲レ誤乎。彼等皆同二唐三藏等翻一 T2217_.59.0682a05: 未レ伺二今正翻一歟 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_.59.0682a10: 口説一也。菩提智義也。今略二金剛二字一云二菩 T2217_.59.0682a11: 提闍梨一也。就中金剛智是善無畏同門也。而 T2217_.59.0682a12: 互爲二師資一無畏不レ載二彼義一乎。況彼門弟一 T2217_.59.0682a13: 行尤可レ依レ彼也 T2217_.59.0682a14: 若聲顯者計聲體本有等者。疏文次第云。聲
T2217_.59.0682a17: 如レ清淨始又雖二本有一理常今初故云二始覺一 T2217_.59.0682a18: 而異レ本覺上也。或本生非二本有義一元由義也。
T2217_.59.0682a23: 是常。然有時聞及不聞者待レ縁詮故。方乃
T2217_.59.0682a27: 彼所計聲性與レ聲別。聲性即是所發音響聲 T2217_.59.0682a28: 之體故。今總言二非常聲體一○聲及聲性合名二 T2217_.59.0682a29: 聲體一○因云待衆縁者。若言二待縁顯一即聲顯 T2217_.59.0682b01: 成自生倶不レ成。若言二待縁生一即自性成顯 T2217_.59.0682b02: 不レ成。爲下對二二宗一自無上有レ過。故但總言二待
T2217_.59.0682b05: 略擧三十事者。暹僧都云。於二最初總我執一而
T2217_.59.0682b08: 流出計二尊貴一自然内我執二人量一遍嚴壽者 T2217_.59.0682b09: 數取趣識藏知者及見者能所二執内外知怛 T2217_.59.0682b10: 梵人勝計二常定一顯生二聲與二非聲一如レ是三
T2217_.59.0682b13: 是經文別説故一言含二二時一歟。問。若開二聲 T2217_.59.0682b14: 論一。五大又開可レ増二三十一。況五大經中既置二 T2217_.59.0682b15: 等言一。尤可レ開也。答。彼所計同故。此生顯異 T2217_.59.0682b16: 故。問。若約二計異一則能執可レ立二二種一。若約二計 T2217_.59.0682b17: 同一則怛梵不レ可二別立一。何。答。能執是識心所 T2217_.59.0682b18: 執境界者擧二所執計一歟。若不レ爾者無二所執 T2217_.59.0682b19: 別計一故。或又疏意能執分二二計一所執不レ爲二 T2217_.59.0682b20: 別計一歟。所執無二標句一故。若爾疏與レ論互顯 T2217_.59.0682b21: 歟。又怛梵雖二計同一部黨別故。五大同計而同 T2217_.59.0682b22: 部類故。問。若爾。今經開題何云二二十九邪 T2217_.59.0682b23: 計一乎。答。此依二經但云聲未レ開二生顯一故。或又
T2217_.59.0682b26: 如人坐得四禪等者。此是三十事外擧二一兩一 T2217_.59.0682b27: 而示二類無邊一也。其中坐得四禪者六十二見
T2217_.59.0682c02: 名爲二得樂一。見二他現在住定亦爾。下皆准知。 T2217_.59.0682c03: 三厭二欲尋伺一故現住二第二定一以爲二涅槃一。四 T2217_.59.0682c04: 厭二諸欲尋伺喜一故現住二第三定一以爲二涅槃一。 T2217_.59.0682c05: 五厭二諸欲乃至入出息一住二第四定一以爲二涅 T2217_.59.0682c06: 槃一○然於二無色一不レ計二涅槃一者以三樂怡悦輕
T2217_.59.0682c09: 坐得四禪即計此法等一之故。眞實常理者涅 T2217_.59.0682c10: 槃義也。坐得四禪者得レ定是端坐專注一境
T2217_.59.0682c14: 間諸禪三昧一多起二味著一依二於我見一繋屬三 T2217_.59.0682c15: 界一與二外道一共。若離二善知識所護一則起二外道
T2217_.59.0682c18: 是邪見攝也。若依下唯識論等五見展轉必不二 T2217_.59.0682c19: 相應一非三一心中有二多惠一故之道理上。不レ可レ有二 T2217_.59.0682c20: 我分相應之義一。若依二剋性義一。是邪見攝而非二 T2217_.59.0682c21: 身見一。何云二我分一*耶。答。我分相應者經文。如
T2217_.59.0682c25: 故云レ爾也。或云。執二常理一邪見剋性故非レ我 T2217_.59.0682c26: 相應故非レ我。是法我見攝故云二我分一也。謂 T2217_.59.0682c27: 今迷レ法執故法執所攝。法執又得二法我見之
T2217_.59.0683a01: 定一。然凡夫多味著外道帶二異計一。所修雖レ同修
T2217_.59.0683a04: 佛一是也 T2217_.59.0683a05: 如劫初時獨有一天等者。頌疏第八云。問。何 T2217_.59.0683a06: 故梵王梵衆起二一因同想一。答謂。大梵王於二 T2217_.59.0683a07: 劫初時一獨一而住更無二侍衞一。遂發レ願言。云 T2217_.59.0683a08: 何當レ令諸餘有情生二我同分一。時極光淨天見 T2217_.59.0683a09: 已悲愍。從二彼處一沒生爲二梵衆一。王纔發レ願見 T2217_.59.0683a10: レ有二天生一。故大梵王起二如レ是想一。我表二能生一 T2217_.59.0683a11: 也。彼諸梵衆初見二大梵威徳特尊一又憶念知下 T2217_.59.0683a12: 先因三梵王發二誓願一故我來生此上。是故梵衆
T2217_.59.0683a15: 禁取也。今何云二初有我者一耶。答。光十九釋丙 T2217_.59.0683a16: 外道計三梵王等爲二世間因云。計二我常一已方
T2217_.59.0683a19: 故可レ異歟。可二尋決一矣。今疏文似レ云二初有我 T2217_.59.0683a20: 者是梵王等僻見謂是梵天王能造世間等異 T2217_.59.0683a21: 見外道計一耳 T2217_.59.0683a22: 希求順理解脱者。大經要義二云。問。異生羝 T2217_.59.0683a23: 羊心者不三曾求二出要一。何引二希求順理解脱之
T2217_.59.0683a26: 然引二順理文一者如上已云二明順理八心及淨
T2217_.59.0683a29: 解脱者羝羊心攝。何者。上擧二三十事一畢指二
T2217_.59.0683b03: 時。擧下計二四禪一而爲二涅槃一之人上。以二彼涅槃一
T2217_.59.0683b06: 希求解脱故云然也一即此意也。下順世因果
T2217_.59.0683b11: 之心一。不レ依二此經一何文乎。但順彼行者等者古 T2217_.59.0683b12: 昔人坐得二四禪一是順理行。而誤計レ此爲二常 T2217_.59.0683b13: 理一即解脱義也。今順上古昔誤二順理一而爲二解
T2217_.59.0683b16: 理一還是違理心故云二已上違理之心一也。大師 T2217_.59.0683b17: 又住心論中第一心不レ引二此文一。可レ悉レ之 T2217_.59.0683b18: 愚童凡夫類猶如羝羊者。問此二句違理心。 T2217_.59.0683b19: 故住心論寶鑰皆證二第一心一。何今次明順理 T2217_.59.0683b20: 下擧二此文一乎。答。爲二淨心生起之由一故有二此 T2217_.59.0683b21: 文一也。故寶鑰住心論又第二住心引レ之。但寶 T2217_.59.0683b22: 鑰擧二初句一心論二句倶有耳。問。順理者唯 T2217_.59.0683b23: 局二順世八心一乎。答。破壞内外因果一云二違理 T2217_.59.0683b24: 心一。應レ知順二内外因果一云二順理一也。若但歸二佛 T2217_.59.0683b25: 教一行二世善一云二内因果一者可レ局二世間一歟若内 T2217_.59.0683b26: 因果廣兼二違世等一順二世出世之理一義也。問。 T2217_.59.0683b27: 若爾違世與二出世一同歟。答。彼又有二寛狹一。違 T2217_.59.0683b28: 世小乘也。故疏第三云。得下離二違順八心一證中
T2217_.59.0683c06: 後時欻然自有念生者。寶鑰上云。本覺内薫
T2217_.59.0683c09: 念生一也。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: 小食一名二節量食一。有人雖レ受二一食法一恣レ意飽 T2217_.59.0683c12: 噉腹滿睡眠。妨レ修二道法一故須二節量一。又多食 T2217_.59.0683c13: 増長煩惱一又増長睡眠一令二身不安故須二節 T2217_.59.0683c14: 量一。節量至二幾許一隨二已所レ堪。三分留レ一施二諸
T2217_.59.0683c17: 者。准三智論一日不食云二節食持齊一故。不レ同二 T2217_.59.0683c18: 如來所制過中不食持齊一也。故云二然猶未是
T2217_.59.0683c21: 或名二八關齊一。前八是開。閉二八惡一不レ起二諸過一。 T2217_.59.0683c22: 不非時食者是齊也。禁止六情一不レ染二六塵一 T2217_.59.0683c23: 齊斷二諸惡一具修二衆善一故名レ齊也。又齊戒體 T2217_.59.0683c24: 一名別。若尋レ名定レ義義容二少別一。齊者過中不 T2217_.59.0683c25: 食爲レ名。戒者防非止惡爲レ義。薩婆多云。八 T2217_.59.0683c26: 箇是戒第九是齊。齊戒合數故有レ九也。依二倶
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: 名爲レ戒。潔清曰レ齊。○若依二毘曇一。不著薫衣 T2217_.59.0684a03: 不上高床此二同是廣嚴處起合レ之爲レ一。 T2217_.59.0684a04: 故説爲レ八。若依二成實及智論一。前八是戒。後
T2217_.59.0684a09: 戒一耶。答。齊戒體一義故齊云レ戒歟。故疏下
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。鬼神得レ勢傷レ人。爲レ令レ勉レ害故須レ制
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。何以故六齊日受二八戒一修二福徳一。答曰。 T2217_.59.0684a20: 是日惡鬼遂レ人欲レ奪二人命一。疾病凶衰令二人 T2217_.59.0684a21: 不吉一。是故劫初聖人教二持齊一修レ善作レ福以 T2217_.59.0684a22: 避二凶衰一。是時齊法不レ受二八戒一。直以二一日不 T2217_.59.0684a23: 食一爲レ齊。後佛出レ世教語之一言。汝當下一日一 T2217_.59.0684a24: 夜加二諸佛一持八戒一過レ中不食。是功徳將レ人
T2217_.59.0684a27: 持齊忽然所作。不レ依二知識一故未二必六齊一歟。 T2217_.59.0684a28: 又戒序云。凡夫一向惡心遇二善知議教誘一
T2217_.59.0684b04: 矣。又淨影釋云。以二不殺等防惡禁罪一助成 T2217_.59.0684b05: 齊法一。助齊法中差別不同。故名二齊支一。非二斷 T2217_.59.0684b06: 食法一。故不二名爲齊。不二過レ中食一是斷食法。故
T2217_.59.0684b12: 化人可二外人一歟。智論中簡二斷食持齊一出二佛 T2217_.59.0684b13: 法不過中食齊一。今疏云二未是佛法八關戒一。故 T2217_.59.0684b14: 但智論云二劫初聖人一者雖二外道一從二外人所 T2217_.59.0684b15: 歸一云二聖人一歟。猶如三孔子等云二聖人一矣。又樸 T2217_.59.0684b16: 楊釋云。増劫末齊得二五通道一云。或處云。成
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_.59.0684b25: 復以此施等者。此施者施物歟。非親識是所 T2217_.59.0684b26: 施境界故。或不レ爾。施物未レ顯。何指二此施一。故 T2217_.59.0684b27: 知能施心也。此目近詞故謂指二前芽位施心一
T2217_.59.0684c01: 乎。前但施二六親一故施心似レ有二偏頗一。今不 T2217_.59.0684c02: レ簡二親疎一故云二平等施心一也。非親識者疏人 T2217_.59.0684c03: 也。然復非レ遮レ親歟。若不レ爾者何云二平等施 T2217_.59.0684c04: 心一矣。由數習等者已上釋二經初句一自下釋二 T2217_.59.0684c05: 經後句一也。初中守齊善法者指二種子心一也。 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。由二第二心一而起二今善心一 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。習行惠捨云レ此。期則指二第三 T2217_.59.0684c10: 平等施心一也。故云二已能等一也。甄擇所施之 T2217_.59.0684c11: 境是今心也。已上釋二經初句一如是下釋二經之 T2217_.59.0684c12: 後句一也 T2217_.59.0684c13: 謂惠性漸開等者。惠性漸開是指二第四心一也。 T2217_.59.0684c14: 復甄別等顯二今施心一也。甄別者簡擇義智惠 T2217_.59.0684c15: 功能也。見其下釋二經歡喜已下文一也。歡喜義 T2217_.59.0684c16: 通二自他一施二伎人一令二他歡喜一故利他益也。施二 T2217_.59.0684c17: 尊宿一是自利歡喜歟。故云二歡喜而施等一。又爲 T2217_.59.0684c18: レ令二他歡喜一故施レ之歟。若不レ爾何下云二亦令 T2217_.59.0684c19: 我施時等一乎。此乃自歡喜故。又大師釋云。
T2217_.59.0684c22: 獻二尊宿一也。然不レ順二疏釋一歟。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。釋二經而供養之句一也。尊 T2217_.59.0684c25: 行之人者指二前尊宿耆舊人一歟。今起二親愛 T2217_.59.0684c26: 心一爲レ異矣。第二釋云二得聞法利一。又尊宿人 T2217_.59.0684c27: 學行高尚世所二師範一云レ爾也。凡於二經文 T2217_.59.0684c28: 親愛心一有二二意一。初釋未二狎近一尊重徳行一 T2217_.59.0684c29: 而起二親愛一也。後釋狎習親附而供養故云二親 T2217_.59.0685a01: 愛一也 T2217_.59.0685a02: 謂能出離欲等者。此文釋二上尊行人勝徳一也。 T2217_.59.0685a03: 尊行人者上代五通仙等也。或釋云。増劫末
T2217_.59.0685a06: 也。或釋二能施心品一也。謂三出離欲等一可レ讀
T2217_.59.0685a09: 第五一而轉生上。種果相對故望二第一種子一云二 T2217_.59.0685a10: 成果一也。如上六心。是初一持齊後五施福。 T2217_.59.0685a11: 人趣業引滿隨レ宜歟。何者論證二人乘一是專 T2217_.59.0685a12: 可レ約レ因業一也。彼供養舍利福既感二天上果一。 T2217_.59.0685a13: 此持齊布施行盍レ成二人引業一。心離慳貪命終 T2217_.59.0685a14: 生天之釋分明者歟。問。若爾。寶鑰中釋下以二 T2217_.59.0685a15: 四品五戒一爲中四州業因上畢云レ未レ有二捨レ此能
T2217_.59.0685a19: 義一歟。若不レ爾者一興供養千變生天之明文 T2217_.59.0685a20: 云何消レ之。故知戒行施福隨レ宜可レ有二引滿 T2217_.59.0685a21: 義一歟。或又佛世以前施等爲二引業一。施心強勝 T2217_.59.0685a22: 故。佛世以後五濁轉増故施心劣弱以二戒行一 T2217_.59.0685a23: 爲引業一故。問。此六心又可レ爲二生天因一乎。 T2217_.59.0685a24: 答。住心論等中以二六心一證二入乘一以二四心一成二 T2217_.59.0685a25: 天乘一。故知約レ正就レ勝爲二人乘業因一也。故戒 T2217_.59.0685a26: 序云。愚童持齊人乘之法雖レ云下漸信二因果一 T2217_.59.0685a27: 中行五常五戒等上猶是人中之因不レ得二生天之
T2217_.59.0685b05: 故知今六心顯レ通二人天一也。又論引レ經云。五
T2217_.59.0685b10: 答。若約二滿果一可レ然。若依二引果一正感二人果一 T2217_.59.0685b11: 後兼不レ可レ引二天果一歟。四州人猶上中下等 T2217_.59.0685b12: 五戒別。況天乎。今兼正者雖二別戒一多分引 T2217_.59.0685b13: レ人故云レ正也。故性相釋云。善惡二業非二皆
T2217_.59.0685b17: 持求二後世一故。五常等行非下求二後世一意樂上 T2217_.59.0685b18: 故。判二行同益別一也。然五常等又善故自引二人 T2217_.59.0685b19: 中等果一歟。故下釋云。如二最初種子心一。在二衆 T2217_.59.0685b20: 生心一終不二敗亡一。未レ至二自心實際一中間更無二
T2217_.59.0685b23: 今此六心具二五常一耶。不レ爾歟。答。或云。八心 T2217_.59.0685b24: 是續生爲レ宗。然行二齊施一五常自備歟。故云 T2217_.59.0685b25: レ得二孝義之譽一。又云二仁義慚愧等一故 T2217_.59.0685b26: 經彼護戒生天等者。問。今此護戒生天通二内 T2217_.59.0685b27: 外一歟。答。顯文雖レ約レ外密意兼レ内歟。故疏 T2217_.59.0685b28: 雖三約レ文正釋二外八心一兼解二内八心一故或但 T2217_.59.0685b29: 是外也。問。若爾疏中明二違世八心等一。論中
T2217_.59.0685c05: 戒等皆明二佛世以前行一故唯是外也。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: 間一説二四韋陀典一。此乃外道所歸法寶故。三學 T2217_.59.0685c08: 同韋陀典所詮歟。問。以二四論名一推二所詮一未 T2217_.59.0685c09: レ見二三學義一。如何。答。私云。諸説未二必一同一如二 T2217_.59.0685c10: 前引一。又安然云。後面所説阿闥婆陀辨二聲明
T2217_.59.0685c19: 大小共許故。於二此中一三歸者梵王如レ佛圍陀
T2217_.59.0685c23: 戒一。亦爲レ息二世嫌一及二性善一故持レ之。一切外道
T2217_.59.0685c29: 戒義云。成實法中外道亦得。阿含經中宣 T2217_.59.0686a01: 説外道得受八戒一。當レ知五戒亦應二得受一。涅 T2217_.59.0686a02: 槃經説供養外道持戒之者一得二無量報一。明二亦
T2217_.59.0686a05: 故應知護戒但可二十善一也。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_.59.0686a13: 亦有二三種。○今明二異生一天有二二十八種一。大
T2217_.59.0686a16: 戒一。是欲界散善也。又有二定具戒一是色界四 T2217_.59.0686a17: 禪定善也。倶舍等意無色界雖レ無二無表色一大 T2217_.59.0686a18: 乘意三界善趣生皆可レ依二戒善一也。仍今後四 T2217_.59.0686a19: 心續生次第先發二護戒心一是第七。其上求二無 T2217_.59.0686a20: 畏依一是第八。次住二其殊勝一修二其行一是第九。 T2217_.59.0686a21: 次其業決定第十也。故通二三界有二後四心一
T2217_.59.0686a24: 受用種子者。或云。此經文依二兩釋一文點二 T2217_.59.0686a25: 樣也。依二初釋一受用於種子一可レ讀也。謂種之 T2217_.59.0686a26: 果實云二種子一。子是果實義也。故云二種果成已 T2217_.59.0686a27: 受用其實故一也。又依二後釋一受用則種子也 T2217_.59.0686a28: 可レ訓也。謂受用果心爲二無畏依一成二種子一 T2217_.59.0686a29: 故。受用即種子。持業釋也 T2217_.59.0686b01: 又云從一種子等者。有二二意一。一云通經二句 T2217_.59.0686b02: 文一又釋也。所謂初釋命終生天云二受用種子一 T2217_.59.0686b03: 也。後釋爲二後心種子一之義云二受用種子一也。 T2217_.59.0686b04: 一云由護戒故而得生天者釋二經護戒生天 T2217_.59.0686b05: 句一唯於二受用種子等一句一取二二譬一爲レ釋爲二 T2217_.59.0686b06: 兩釋一也 T2217_.59.0686b07: 今此受用果心等者。合二前譬一者。譬兼明二來 T2217_.59.0686b08: 由一合説但合二正用一。何者從二一種子一而成二百 T2217_.59.0686b09: 千果實一者前六心中擧二種子成果一爲二今心起 T2217_.59.0686b10: 因一也。是一一果實復生二若干等者今受用種 T2217_.59.0686b11: 子義也一一果實者指二前成果一也。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。故云二復成後心 T2217_.59.0686b14: 種子等一也。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: 開二殊勝決定一義也 T2217_.59.0686b17: 經以此心生死流轉等者。住心抄云。護戒生 T2217_.59.0686b18: 天之後流轉生二生死之間一。天報業盡雖レ下 T2217_.59.0686b19: 生人界一。以二先戒行力一亦値二善友知識一聞二諸
T2217_.59.0686b22: 也。非二正生天也。故下釋二無畏依一云。欲下效二
T2217_.59.0686b27: 勝田一故爲二轉勝心一也。問。大師以二今文一證二第 T2217_.59.0686b28: 三心一。爾者因行果報倶取爲二第三心一耶。答。 T2217_.59.0686b29: 住心抄云。由二五戒十善等行一感二天上勝妙果 T2217_.59.0686c01: 報一。取二彼因行果報一合爲二第三無畏一心也。問。 T2217_.59.0686c02: 十住心是轉勝轉邊次第也。何指二三有果一 T2217_.59.0686c03: 妄入二出欲因行一*耶。答。此中兼取二戒行一不
T2217_.59.0686c06: 第三心一。餘心亦爾。若依二行者進修門一但取二
T2217_.59.0686c09: 也。若取二果報一第一第二果何異矣。四五又 T2217_.59.0686c10: 爾。私云。若約二所寄齊淺略門一因行果報倶 T2217_.59.0686c11: 取。若依二能寄齊眞言行一但約二心品一也。云二心 T2217_.59.0686c12: 續生之相諸佛大祕密一此意矣 T2217_.59.0686c13: 已知尊行之人等者。今欲レ釋二第八心一先擧二 T2217_.59.0686c14: 第六七心一爲二來由一也。已知尊行等二句是 T2217_.59.0686c15: 擧二成果心一也。故上釋二第六心一云下復能以二親 T2217_.59.0686c16: 愛心一施與尊行之人一狎習親附而供養之上
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。今又雖二外道一自在天等爲二 T2217_.59.0686c22: 所歸佛法一欲下習二彼天行因戒行等一成中彼天 T2217_.59.0686c23: 勝果上故彼此意異也。問。前計者與二能歸其 T2217_.59.0686c24: 體是同耶。答。於二一人一者二邪正義一歟。例如三犢 T2217_.59.0686c25: 子薩婆多攝二第一第四一也。或又一人悟勝歟。 T2217_.59.0686c26: 云。今由二善根熟*之故或可二別人一。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: 此可二二種一。一合二違。合者契合如來所説一
T2217_.59.0687a03: 此乃金剛頂經。佛初成道令三不動尊降伏 T2217_.59.0687a04: 三千界主大我慢者一是也。二初禪主名二商羯 T2217_.59.0687a05: 羅一。此乃大日經中商羯羅天。於二一世界一有二 T2217_.59.0687a06: 大自在一非二三千界主一也。三六天主名二伊舍 T2217_.59.0687a07: 那一。此乃壽命經中。佛下二須彌一令三降三世降
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○以二左足一二其頂一○爾時大
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。亦名二伊
T2217_.59.0687a25: 青色。面上三目。繋二髑髏瓔珞一。左手持一器盤二
T2217_.59.0687b04: 是摩醯首羅漢名。故智論二云。摩醯首羅天
T2217_.59.0687b07: 中或云二摩醯首羅之化身一。云二自在天眷屬一者。 T2217_.59.0687b08: 皆初禪商羯羅摩醯首羅一。故無レ違矣。又疏第 T2217_.59.0687b09: 五云。經中文更有二嚕捺羅一。即是商羯羅忿
T2217_.59.0687b12: 問。倶舍塗灰外道。於二自在天一計二三身一中。法 T2217_.59.0687b13: 身充遍法界一報身色界頂摩醯首羅化身隨
T2217_.59.0687b16: 身一耶。答。内外異故歟。疏文商羯羅化身義。 T2217_.59.0687b17: 無二異論一者歟。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_.59.0687b21: 歟。遁麟記云。那羅翻爲レ人。延那爲二生本一。謂
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。毘紐天有二衆多別名一。即是*捺羅延天
T2217_.59.0687c09: 黒天梵號摩訶迦羅也。何嚕捺羅云二彼天一 T2217_.59.0687c10: *乎。答。伊舍那天雖二梵號一。又有二嚕捺羅梵名一。 T2217_.59.0687c11: 彼既爾。此何不レ然乎。自在天子者。問。既云二 T2217_.59.0687c12: 自在天一可二欲天一。何云二第四禪王一*乎。答。自 T2217_.59.0687c13: 在大自在隨レ宜名二何天一歟。智論中。摩醯首 T2217_.59.0687c14: 羅翻二大自在一故。又心地觀經。欲界第六天 T2217_.59.0687c15: 名二大自在一也。又唯識論疏釋二論自在世主一
T2217_.59.0687c18: 記一。大自在天。紫色持レ鉾乘二黒水牛一。他化自 T2217_.59.0687c19: 在天。肉色持二弓箭一。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_.59.0687c23: 釋迦毘樓博叉毘首羯磨天閻魔后梵天后
T2217_.59.0688a03: 伽密意一立二梵天梵天后一爲二定惠之表示一也」 T2217_.59.0688a04: 從波頭摩以下者。擧二諸龍一中初故。云二從波 T2217_.59.0688a05: 頭摩以下一也。故經正文云。波頭摩徳叉迦羅
T2217_.59.0688a09: 惡業所感。何爲二生天所歸體一耶。答。彼又五 T2217_.59.0688a10: 類天攝故。合爲二所歸一也。都部陀羅尼目有二五 T2217_.59.0688a11: 類天一。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。爲二地居 T2217_.59.0688a17: 天一也。准二此等釋一。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。若依二蘇悉地一。是
T2217_.59.0688a24: レ詳。問。地下天等何爲二所歸一耶。答義云。薩 T2217_.59.0688a25: 遮尼乾子經九云。若不レ持レ戒乃至不レ得二疥
T2217_.59.0688b01: 爲二助レ願之縁一也。非レ謂レ生二彼趣中一歟。又住 T2217_.59.0688b02: 心論云。法行龍王者。於二前世一受二外道戒一行二 T2217_.59.0688b03: 於布施一。而不清淨以二瞋恚心一願レ生二龍中一。憶
T2217_.59.0688b08: 初梵王亦曰二商羯羅天一。初從二四面一創出二四 T2217_.59.0688b09: 論一。亦從二頂上一以出二一論一。後人更造二六論一
T2217_.59.0688b12: 次名二白淨一。變レ一爲レ四。一名二讃誦韋陀一。二名二 T2217_.59.0688b13: 祭禮一。三名二歌詠一。四名二攘災一。一一各三十二 T2217_.59.0688b14: 萬偈。合成二一百二十八萬偈一。有二一千七百
T2217_.59.0688b21: 陀一歟。例如レ云二龍猛般若燈論一也。又疏第 T2217_.59.0688b22: 十八擧二四圍陀一釋云。此是王所説。但可二
T2217_.59.0688b27: 陀一矣。天台釋又依二摩橙伽一説一歟。疏十八 T2217_.59.0688b28: 云。雪山之中有二大仙人一。於二四圍陀外一別有 T2217_.59.0688b29: レ決擇深義一。名二計磔婆一。即以二此教一故。號二此
T2217_.59.0688c05: 隨一一歟。又疏十九云。作二梵王一時演二外韋陀
T2217_.59.0688c08: 宗一云。然一一尋究經宗一。但生二梵天一而無二出
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_.59.0688c19: 四云。有二諸異學一深樂二圍陀火祠之法一願レ生二
T2217_.59.0688c22: 足有二十二部一。小乘隨分十二。所三以但明二十 T2217_.59.0688c23: 二一者。以二十二是一數之圓一。又治二衆生十二
T2217_.59.0688c27: 感二生惡趣一。是怖畏處。後遇二善友一得レ聞二世間 T2217_.59.0688c28: 三寶一。修二十善一不レ畏二三途苦一名爲二無畏一。十善
T2217_.59.0689a01: 歟。故受用心釋云。由レ護レ戒故倍復増廣賢
T2217_.59.0689a10: 八一也。於第八心等文點可レ讀。於下第八心求二
T2217_.59.0689a13: ○是名二愚童異生生死流轉無畏依一。第八嬰
T2217_.59.0689a16: 云二無畏心一未レ云レ依。然今無畏依中復有殊 T2217_.59.0689a17: 勝心者冥二抄釋一。大師住心名爲レ成レ句歟。問 T2217_.59.0689a18: 。嬰童無畏心者。約二第八心一立二此名一歟。答。或 T2217_.59.0689a19: 云。嬰童無畏通二四心一總名也。故鑰云。脱二小
T2217_.59.0689a22: 殊勝決定一開二無畏一故。三心云二無畏一受用云二 T2217_.59.0689a23: 嬰童一也。論云。嬰童據二初心一得レ名。無畏約二脱
T2217_.59.0689a26: 此諸三寶何者爲勝等者。抄云。謂此愚童凡 T2217_.59.0689a27: 夫一。於二彼前來善友所説此是大天與一切樂 T2217_.59.0689a28: 者一。遂於二四類天等世間三寶一。隨二於何類之中一 T2217_.59.0689a29: 隨順修行。由レ此趣希求出離解脱之惠一。此 T2217_.59.0689b01: 心殊妙勝過已前一。依レ之不レ動故曰二隨彼○
T2217_.59.0689b04: 此人前於二世間三寶一擇レ善順行。此善力後 T2217_.59.0689b05: 有二求脱智惠生一也。故前求脱惠未レ生時。擇
T2217_.59.0689b08: 義意別取二法寶一故二義是異矣 T2217_.59.0689b09: 然以未知縁起法故等者。抄云。此然字義含二 T2217_.59.0689b10: 縱奪一。縱云二雖於隨彼等一。奪云二然以未知等一。 T2217_.59.0689b11: 謂彼未レ知二因縁有無一故。雖レ有二觀空智惠一故 T2217_.59.0689b12: 不レ離二於斷常一。又此言二智惠一。但是不正分別。
T2217_.59.0689b15: 説中殊勝住者。隨二彼能詮教中一安住其所詮 T2217_.59.0689b16: 殊勝道理一也。求解脱惠者悕求所詮道理中 T2217_.59.0689b17: 空理作證一之智惠生也。所謂者將レ説三求脱智 T2217_.59.0689b18: 惠遂得二作證一。而發二起下説一語也一。常無常空 T2217_.59.0689b19: 者。惠所證理也。如是説者。證二此空一教也。隨 T2217_.59.0689b20: 順此教一者。但隨順此教一而勤勇學也。然此學 T2217_.59.0689b21: 有二二種一。一求二惠生一二遂得二作證一。作證名レ學
T2217_.59.0689b25: 抄釋冥二疏文一。云何。答。疏釋又顯二求脱惠過一。 T2217_.59.0689b26: 兼成二空法作證義一。猶如三名相似覺等句結レ前 T2217_.59.0689b27: 兼顯二熏倶一矣。所以常無常雖レ示二斷常過一。空 T2217_.59.0689b28: 言還示二空法作證義一也。又依二前義一者。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。於二求字一有二正求已求二義一故。猶如二如 T2217_.59.0689c02: 菩薩地盡句一矣。私又云。空法者空定歟。故具
T2217_.59.0689c08: 不レ可二倶起一。何云二不離斷常一乎。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_.59.0689c12: 家又許二不善無起倶起義一歟。必同性故。是 T2217_.59.0689c13: 大途判文歟。或又云二不離一未二必倶起義一歟。 T2217_.59.0689c14: 又准三唯識論云二見非惠倶不異惠故一。不レ可 T2217_.59.0689c15: レ論二相應倶起一。觀空智即不正分別故云二不離 T2217_.59.0689c16: 斷常一。非二別體一歟。抄云。此言二智惠一但是不正
T2217_.59.0689c19: 空定一邊順理也。不レ知二縁起空一斷常邊違理 T2217_.59.0689c20: 歟。或又斷常有二淺深一歟。邪計斷常違理也。 T2217_.59.0689c21: 人常爲レ人等計也。今觀空不レ知二縁起一故云二 T2217_.59.0689c22: 斷常一。猶順理歟。故疏下釋云。從斷常空退入
T2217_.59.0690a01: 意。無畏依中有レ二故。先開二殊勝心一今開二決
T2217_.59.0690a04: 惠生邊云二殊勝心一。空法作證邊云二決定心一。求 T2217_.59.0690a05: 解脱惠生一句。約二正求已求一有二二心一故。云二 T2217_.59.0690a06: 此中復有二種一也。已於空法等已字可レ思 T2217_.59.0690a07: レ之。又義指二隨順如是説句一云二此中一也。此目 T2217_.59.0690a08: 近詞故。前殊勝決定二心。隨順此教一勤修學
T2217_.59.0690a11: 牙乃至成果是於レ施開レ五也。七施上更護二 T2217_.59.0690a12: 戒行一也。第八見二持戒生利。故又甄別勝田一 T2217_.59.0690a13: 至二供養歸依之誠一也。此云二八心一。此第八歸 T2217_.59.0690a14: 依世間三寶一中。隨二彼所説法中一得二殊勝住一。 T2217_.59.0690a15: 求二空理作證惠生一云二殊勝心一。空法作證心 T2217_.59.0690a16: 云二決定心一也。以二此二心一幷二前八心一。總有二十 T2217_.59.0690a17: 心一故云二凡有十心一也。此中解脱者空理也。 T2217_.59.0690a18: 即繋屬他主一空三昧也。非二眞圓寂一也。故疏 T2217_.59.0690a19: 第七云。若深求二此中至賾一自然撥除因業一。 T2217_.59.0690a20: 唯我性猶存。乃至無三一法而入レ心而中證二空
T2217_.59.0690a25: 觀空智一也。故今疏下云三從レ此即發二聲聞菩
T2217_.59.0690b04: 彼義一。但自性空者拆法空。非二體法空一。故疏第 T2217_.59.0690b05: 三釋二唯蘊無我云。五蘊尚從レ縁生都無二自
T2217_.59.0690b10: 若爾中道正觀又小乘何無矣。故彼釋下結
T2217_.59.0690b13: 於分別一。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。直對二大乘一何 T2217_.59.0690b16: 失。又羅漢稱未二必小果一。疏下住二不思議解 T2217_.59.0690b17: 脱一云二眞阿羅漢一。彼釋非二眞圓寂一指二大涅槃一 T2217_.59.0690b18: 歟 T2217_.59.0690b19: 非彼知解空非空義等者。經正文云。非三彼知
T2217_.59.0690b22: 云。非レ知解彼空非空常斷一意非四彼外道
T2217_.59.0690b25: 讀レ之。違三疏釋云二了知斷常一。此意經文知解二 T2217_.59.0690b26: 字。被二下斷常一故加二了知二字一也。次句云。非 T2217_.59.0690b27: 有非無云倶彼分別無分別。意云。雖下作二非有
T2217_.59.0690c01: レ帶二二見一歟。或又非二二見一。非有非無見也香 T2217_.59.0690c02: 象等起信疏中出二四宗外道計一。此乃四句見 T2217_.59.0690c03: 故。又地藏占察經疏云。若如二外道一。僧佉執 T2217_.59.0690c04: レ有。衞世執レ無。尼乾陀執二亦有亦無一。若提子
T2217_.59.0690c07: 別文一也。意云。佛法因縁有自性空。離二二見一 T2217_.59.0690c08: 故不レ墮二二邊一。若不レ達二如レ是空義一。雖下復觀二 T2217_.59.0690c09: 非有非無一不レ著二有無一離中言絶相上。終是以二分
T2217_.59.0690c12: 如二先辨一矣。或人知解二字貫二非有非無句一 T2217_.59.0690c13: 讀レ之。又大違二疏釋一矣 T2217_.59.0690c14: 夫眞空離於分別等者。釋一經云何分別空等 T2217_.59.0690c15: 文一也。暹僧都云。是外人伏難辭也。私云。不 T2217_.59.0690c16: レ爾。此重以二佛家縁起之空一破二外道帶見之 T2217_.59.0690c17: 空一也○妙有眞空實教談故。故下釋云。應下 T2217_.59.0690c18: 了知縁起之空一離中於斷常上也。若不解至斷常 T2217_.59.0690c19: 也者。釋下不知諸空至二斷常一之文上也。彼計二空 T2217_.59.0690c20: 理一爲二涅槃一。是帶レ見故非レ知二眞涅槃一也。抄 T2217_.59.0690c21: 云。謂外道只到二非想非非想定一更無二歸處一。 T2217_.59.0690c22: 以三彼計レ此爲二涅槃一故。非三彼能知二佛法大涅
T2217_.59.0690c25: 初欲レ發二節食持齊一一念善心上以レ之爲レ因。後
T2217_.59.0690c29: 三心也。二十心具有。受用心直從二齊施一生故 T2217_.59.0691a01: 可レ攝二齊施漸増文一也。私云。齊施漸増者六齊 T2217_.59.0691a02: 日行レ施故云二齊施一。或齊上行レ施有二漸増義一 T2217_.59.0691a03: 故擧レ齊取二施増一。實齊是初種子心非二後五 T2217_.59.0691a04: 心一但是施轉増故。由此熏習者顯二受用心一 T2217_.59.0691a05: 也。果還爲レ種故云二熏習一歟。熏習義云二種子 T2217_.59.0691a06: 故。求解脱惠生句約二已正二求一存二二心一也」 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一終不レ能 T2217_.59.0691a09: レ令二破敗消亡一。若聞二佛法一爲レ縁即入二八正心 T2217_.59.0691a10: 種子之道一。又釋○八正道支也。在二衆生本 T2217_.59.0691a11: 覺地中一未下遇二善友因縁一發起上終不二敗亡一。是
T2217_.59.0691a14: 終至二心實際一故云二八心種子一。非レ云二八心中 T2217_.59.0691a15: 種子心一也。彼且以二穀麥種芽等一譬二善心轉 T2217_.59.0691a16: 勝一也。非實種子一。故唯識論云。外穀麥等
T2217_.59.0691a19: 涅槃一。斯則全同天台云三已酬未酬善倶爲二佛 T2217_.59.0691a20: 因一也。或云。已酬未酬者人天小善。已與果善 T2217_.59.0691a21: 云二已酬一未與果善云二未酬一。此約二花報一論二已 T2217_.59.0691a22: 未一也。又云一。於二一善一有二近遠花報果報一故已 T2217_.59.0691a23: 與果花報邊云二已酬一未與果果報邊云二未酬一 T2217_.59.0691a24: 也。前義爲レ勝。若約二一善一何云二倶爲佛因一乎。 T2217_.59.0691a25: 或云。抑此八心有二遠取佛果之功一事以二眞 T2217_.59.0691a26: 言一開會之意也。未開時唯順世八心也。天台 T2217_.59.0691a27: 意。若約二未開一時人天善唯謂住二人天果一之情 T2217_.59.0691a28: 云二已酬一。今開二方便一此小善即縁因佛性也。 T2217_.59.0691a29: 約二此佛因一云二未酬一也。此義已酬面永不レ成二 T2217_.59.0691b01: 佛因一。未レ開故。故只於二開會前一開二局情一云二
T2217_.59.0691b04: 成二心續生弄胤一故。又外八心即大日祕密加 T2217_.59.0691b05: 持無二淺深之殊一故云二即體一也 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。何論二進退一乎。觀空智 T2217_.59.0691b08: 求二解脱一證二空性一智故順理心也。然未レ知二縁 T2217_.59.0691b09: 起一故云二斷常空一。邪見撥無因果一違理心故 T2217_.59.0691b10: 云二退入一也 T2217_.59.0691b11: 若聞佛法但於斷常空者。或云。從二外決定 T2217_.59.0691b12: 心一移二内決定心一之義從レ空入レ空。故上以二世 T2217_.59.0691b13: 間觀空智惠一對明出世觀空智惠一即此意也。 T2217_.59.0691b14: 即入正道即出世故。問。下釋云。思惟觀察 T2217_.59.0691b15: 生二決定想一。從レ此即發二聲聞菩提初種子心一
T2217_.59.0691b18: 必一同。猶如下從二外第八一起中内第八上矣。又 T2217_.59.0691b19: 義。内十心是雖二順世一知二因縁一故觀二縁起空一 T2217_.59.0691b20: 歟。若爾即入正道又對二外道一故云二正道一非二 T2217_.59.0691b21: 出世一也。若爾與二下文一何異。此從二決定一入二決 T2217_.59.0691b22: 定一下從二無畏一入二無畏一故。或此總外十心入二 T2217_.59.0691b23: 内十心一之義也。下文各約二隨一論故異 T2217_.59.0691b24: 若是未生種子等者。未レ生二八心種子一義也」 T2217_.59.0691b25: 又如行者於第八心等者。凡於二八心一有二三 T2217_.59.0691b26: 種一。一唯外十心。如二前文一。次明最初順理至二 T2217_.59.0691b27: 離於斷常也一是也。二唯内十心。下文也。復次 T2217_.59.0691b28: 行者至二生決定想一是也。三内外合論八心。今 T2217_.59.0691b29: 文也。又如行者至二餘深事耶一是也。又更有二 T2217_.59.0691c01: 違世十心出世十心等一。如二下文一矣。且於二今 T2217_.59.0691c02: 文一從レ外入レ内有二二義。又於二初中一有二二意一。 T2217_.59.0691c03: 或云。又如行者於第八心等者從二外第八一 T2217_.59.0691c04: 入二内第八一也。信受三寶眞歸處一是第八心 T2217_.59.0691c05: 行相故。故前釋二外第八一云。復聞二佛法殊妙一
T2217_.59.0691c09: 眞歸依處一信受文義所レ推無レ爭入二内第八一 T2217_.59.0691c10: 也。況由三復漸識二因果一。故信受三寶一之義又 T2217_.59.0691c11: 外受用心。非三啻起二外第八一又示下與二内第八一 T2217_.59.0691c12: 而爲二起因一之義上也。故上釋云。又見三持戒能
T2217_.59.0691c15: 也。内種子心者受二八齊一是也。受二齊戒一先受二 T2217_.59.0691c16: 三歸一故。爲説三寶等者知識授二三歸一也。即 T2217_.59.0691c17: 能信受者行者受持也。故下釋二内種子心一云。
T2217_.59.0691c20: 翻邪三歸一如何入二佛家一乎。故彼論中釋二翻 T2217_.59.0691c21: 邪三歸一云。佛其信レ邪來久耽着非境一。今 T2217_.59.0691c22: 忽發レ善歸投佛法一。創以二三歸一翻二其邪倒一故
T2217_.59.0691c25: 無畏依者。在レ外求二無畏依一時遇三知識授二三
T2217_.59.0691c28: 義一乎。但此外知二因果一故云レ漸也。況第七心 T2217_.59.0691c29: 云二命終生天一非二現在因果一也。設又許二第七 T2217_.59.0692a01: 心一外護戒力非レ起二外第八一起二内種子一故云 T2217_.59.0692a02: レ爾歟 T2217_.59.0692a03: 復置是事者。暹僧都云。是棄二捨彼外道所傳
T2217_.59.0692a08: 前憂苦一也。憂與レ喜是心受苦與レ樂即身受 T2217_.59.0692a09: 故。問。内外雖レ異同持齊。何轉入耶。答。彼但 T2217_.59.0692a10: 一日不食爲レ齊。又自誡也。此不二過レ中食一故 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二前外齊施 T2217_.59.0692a14: 徳一。故又次文云二今更應受二八齊法一之故。或 T2217_.59.0692a15: 又云二如佛所説一。知識所レ讃。擧二内齊施益一令二 T2217_.59.0692a16: 彼欣樂一歟。況外六心不レ出二後世得樂一故 T2217_.59.0692a17: 若無機之人等者。抄云。謂未レ生二八心種子一 T2217_.59.0692a18: 無二信根一之人但説二世間苦樂乃至以レ時爲 T2217_.59.0692a19: 因。設爲説二八齊少分安靜一尚不レ能レ信。何況
T2217_.59.0692a25: 問曰如是八心等者。暹僧都云。問答第一種
T2217_.59.0692a28: 幷劫末一委辨二彼生起一也。何者上既釋下外牙等 T2217_.59.0692a29: 七心皆以二先心一爲レ因生内八心以二外或第八 T2217_.59.0692b01: 或持齊一爲レ因起義上畢。外種子心起因未二委 T2217_.59.0692b02: 辨一故。今重釋也。就レ中劫初劫末無二知識縁 T2217_.59.0692b03: 力一故殊擧レ彼釋二起因一也。中間遇二知識縁一故」 T2217_.59.0692b04: 如劫初衆生等者。住心論二引二天地本起經一 T2217_.59.0692b05: 云。劫初之時人食二地肥一。有二一衆生一頓取二五 T2217_.59.0692b06: 日之食一。因制二盜戒一。以レ食二地肥一而生二貪欲一。因 T2217_.59.0692b07: 制二婬戒一。以二婬欲一故共相欺奪。因制二殺戒一。以 T2217_.59.0692b08: レ求レ欲故妄語諂曲。因制二不妄語戒一。以二飮酒一 T2217_.59.0692b09: 故昏亂行レ非。因制二酒戒一。計尋五戒之興一其
T2217_.59.0692b12: 倶舍論中。地味地餅林藤香稻等次第而生 T2217_.59.0692b13: 初行二非梵行一也。與二本起經一異矣 T2217_.59.0692b14: 謂仁義慚愧等者。住心論云。謂仁義禮智信。 T2217_.59.0692b15: 愍レ傷不レ殺曰レ仁。防レ害不レ婬曰レ義。故心禁 T2217_.59.0692b16: レ酒曰レ禮。清察不レ盜曰レ智。非レ法不レ言曰レ信。 T2217_.59.0692b17: ○君子擧レ之以立レ身用無二暫替一。故曰二五常一。
T2217_.59.0692b24: 中小三災起時事也。小三災興畢後其中衆 T2217_.59.0692b25: 生更起二善心一即脱二惡道一生二人天二趣一云也。
T2217_.59.0692b28: 中劫也。倶舍論十二云。此小三災中劫末 T2217_.59.0692b29: 起○此三災起各經二幾時一。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_.59.0692c04: 或云。指二壞劫一歟。倶舍論云。若時人趣此州 T2217_.59.0692c05: 一人無師法然得二初靜慮一唱二如レ是言一。離生 T2217_.59.0692c06: 喜樂甚樂甚靜。餘人聞已皆入二靜慮一。命終並
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。此心實相能熏二衆生無明染心一還成二淨 T2217_.59.0692c11: 用一。起信論云。無明染法實無二淨業一。但以二眞 T2217_.59.0692c12: 如一而熏習故則有二淨用一○此中明義謂由三世 T2217_.59.0692c13: 間自二久遠一已來有二善法之名一。即是本覺熏 T2217_.59.0692c14: 令二衆生節食自誡一。生起種子芽等○心及殊 T2217_.59.0692c15: 勝決定等心一。厭二生死苦一求二涅槃樂一。故名二自
T2217_.59.0692c20: 縁力一。何爲レ無レ縁。凡於二知識一有レ二。同行知 T2217_.59.0692c21: 識教授知識也。今雖レ無二教授一有二同行一故無 T2217_.59.0692c22: レ違。更相勸導是同行知識也。或又本覺熏二無 T2217_.59.0692c23: 明一起二淨用一故本覺爲レ因無明爲レ縁也。或又 T2217_.59.0692c24: 於レ縁有二内外一。雖レ無二外縁一内縁有故。故通玄 T2217_.59.0692c25: 抄云。馬鳴就レ顯唯合二他縁一。龍樹據レ隱唯明二
T2217_.59.0692c28: 二因一餘四因所生非二異熟生一故。非二染污一故。 T2217_.59.0692c29: 無二二因一也。又心心所生詫二四縁一故。故因縁 T2217_.59.0693a01: 生法也。依二此等意一故云二自心實相熏習因縁 T2217_.59.0693a02: 力一也 T2217_.59.0693a03: 雖云善種子生等者。或云。最初種子離二微塵 T2217_.59.0693a04: 許心垢一時菩提心實不生性也。謂諸法性不 T2217_.59.0693a05: 生理故也。又解。未レ生二堅固菩提心一故云二不
T2217_.59.0693a08: 云二不生生一。又云二堅固性一也。或始本體一故 T2217_.59.0693a09: 云レ爾也。或依二今宗現覺諸法本初不生之理一 T2217_.59.0693a10: 故。彼外種子心等皆不レ出二*阿字不生之理一 T2217_.59.0693a11: 故。云レ爾也。未至自心實際等者。華嚴經云。 T2217_.59.0693a12: 彼如下有二一人一呑服小金剛一下至二金剛際一究
T2217_.59.0693a17: 一切智智果一。譬如下小金剛交二雜穢在レ地終 T2217_.59.0693a18: 不レ消至二金輪際一停住上。故云二未至大金剛輪 T2217_.59.0693a19: 中更無住處一也。雖果復成種等者。從二外第八 T2217_.59.0693a20: 心一至二内順理種子心一内決定心生二違世種子 T2217_.59.0693a21: 心等一展轉増長皆不レ出二*阿字不生理一云二心 T2217_.59.0693a22: 續生之相諸佛大祕密等一也。問。外道所發 T2217_.59.0693a23: 十心等爲二心續生祕密一者。何云二外道不能 T2217_.59.0693a24: 知一耶。答。外道修二此善一生レ天爲二極果一。未レ知三 T2217_.59.0693a25: 此善展轉終至二自心實際一故云二不能知一也。 T2217_.59.0693a26: 約二此義一二乘又爾。故疏中又立二内外道一。准 T2217_.59.0693a27: 知極無自性猶爾。況餘大乘小乘耶。故大師 T2217_.59.0693a28: 釋九種住心皆云二外道一矣。凡今十心文九句 T2217_.59.0693a29: 中答二心相續問一也。然在二今文前一釋二勝上大 T2217_.59.0693b01: 乘句心續生之相一。以二此文一大師成二十住心之 T2217_.59.0693b02: 相續之旨一。故住心論十云。又云二心續生之相 T2217_.59.0693b03: 諸大祕密我今悉開示一者即是竪説。謂從二 T2217_.59.0693b04: 始羝羊暗心一漸次背レ暗向レ明求上之次第。
T2217_.59.0693b07: 諸佛祕密心續生之相一也。今疏云。雖果復成
T2217_.59.0693b10: 然疏釋云。就二此經宗一則五種三昧皆是開二心
T2217_.59.0693b13: 中淺略門義也。若依二深祕門一。外道世天等皆 T2217_.59.0693b14: 毘盧遮那已體故。故疏云。若更作二深祕密 T2217_.59.0693b15: 釋一者如二三重曼荼羅中一。五位三昧皆是毘盧 T2217_.59.0693b16: 遮那祕密加持。其與相應皆可二一生成佛何
T2217_.59.0693b19: 相無二相不具。是則法身。普賢色身。若有二衆 T2217_.59.0693b20: 生一能解二此義一則世天眞言與二大日眞言一無 T2217_.59.0693b21: 二無別。若不レ解二深祕一則不レ得下出二生死一證中
T2217_.59.0693b24: 疏第三云。今所以廣明二三劫六無畏衆多心 T2217_.59.0693b25: 相一者皆是擬儀外迹一以明二修證之淺深一畢
T2217_.59.0693b28: 人不解二正因縁義一而修證諸禪一○垂レ盡二三 T2217_.59.0693b29: 有一還墮二三途一。○若行者入二此心一時當二自覺
T2217_.59.0693c04: 所寄齊一耶。答。疏第三云。若觀二前人未有二深 T2217_.59.0693c05: 解之機一則順二常途一隨レ文爲レ釋。若已成二利根
T2217_.59.0693c08: レ顯二權實之設差別無量一。覈二其定趣一終歸二一 T2217_.59.0693c09: 實一故。彼經云二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: 空一以況此中雖レ開三順世違世八心乃至各各 T2217_.59.0693c12: 求二於解脱一。究二其所歸一不レ出二*阿字一。又下疏 T2217_.59.0693c13: 云○觀二畢竟空一定得レ至二金剛實際一。故云二法
T2217_.59.0693c16: 潤如レ不レ出二*阿字門一。法華記云。衆生自謂當
T2217_.59.0693c21: 況所レ指下文云。如二前所説一種子根疱等及歸 T2217_.59.0693c22: 依三寶爲二人天乘一。行二齊施善法一皆名二順世 T2217_.59.0693c23: 八心一。若三乘初發二道意一○是名下超越一劫一
T2217_.59.0693c26: 也。何今至レ此云二順世一耶 T2217_.59.0693c27: 於一日中受八齊法者。問。倶舍論十四云。謂
T2217_.59.0694a03: 若爾合二晝夜一云二一日中一歟。又智論中又一日
T2217_.59.0694a08: 分唯在二一日一夜一不増不減。成實不同。故彼 T2217_.59.0694a09: 論言。若説二八戒一定二一日一夜一。是事不レ然。隨二
T2217_.59.0694a12: 八齊法可レ有二分受分持義一乎。答。雖レ云レ受二八 T2217_.59.0694a13: 齊法一。未レ見二分全判文一。住心論又於二五戒一引二 T2217_.59.0694a14: 智論一雖レ明二分受全受義一。釋二八戒一全無二分受 T2217_.59.0694a15: 全受文一。況智論中又無二八戒分全文一歟。故知 T2217_.59.0694a16: 疏論意不レ許二分受分持一歟。又義。章云。言二具 T2217_.59.0694a17: 足一者。六因縁明二此八戒具足受乃得分受不 T2217_.59.0694a18: 得。成實法中不レ具亦得。故彼論言隨二力堪能一
T2217_.59.0694a21: 有レ缺有レ全。受及持一分亦成二近事等一。雜集第 T2217_.59.0694a22: 八云。問。若唯修學鄔婆索迦一分學處一爲三説 T2217_.59.0694a23: 成就鄔婆索迦律儀一爲二説不成就一耶。答。應 T2217_.59.0694a24: レ説二成就一而名二有犯一。此説三具受後便少持故 T2217_.59.0694a25: 成二犯戒一。非三初小受而後小持可レ名二犯戒一。先 T2217_.59.0694a26: 既不レ受。後何所レ犯。故知缺受具受爲後。具 T2217_.59.0694a27: 持及小持亦成二彼二一。有義近事初雖二全受一 T2217_.59.0694a28: 可三一分持成二近事性一。既言三成就而名二犯戒一。 T2217_.59.0694a29: 故知可二一分持非不二全受一。近住不レ然。以二時 T2217_.59.0694b01: 役一故受持倶全○又涅槃三十五説○時迦 T2217_.59.0694b02: 旃延來至我所一作二如レ是言一。世尊。我教二衆生一 T2217_.59.0694b03: 令レ受二齊法一。或一日或一夜或一時或一念。 T2217_.59.0694b04: 如レ是之人成齊不耶。我言。比丘是人得レ善 T2217_.59.0694b05: 不レ名二持齊一。我諸弟子等聞二是説一已不レ解二我 T2217_.59.0694b06: 意一唱言。説二八戒齊具受乃得一○前師即以二此 T2217_.59.0694b07: 文一爲レ正。近事・近住皆通具受及不二具受一一 T2217_.59.0694b08: 切皆得○故唯受二一分一無二全受一者名レ不レ解 T2217_.59.0694b09: レ意。若必全受無二一分一者亦不レ解レ意。對法且
T2217_.59.0694b12: 戒一亦有中分受小持上歟。成實論外道得レ受二八
T2217_.59.0694b15: 晝夜一歟。故章云。若但一日無レ夜若但一夜無 T2217_.59.0694b16: レ日或一時或一念皆不レ成レ齊。要盡二一晝一 T2217_.59.0694b17: 夜一不非時食持成齊故 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レ戒。第七心初有二 T2217_.59.0694b22: 護戒一。今種子心位有二護戒義一。何更立耶。答。 T2217_.59.0694b23: 彼齊爲レ本今戒爲レ要歟。又云。戒*醇淨顯レ勝 T2217_.59.0694b24: レ前歟。或又今戒者五戒十善歟。五戒十善倶 T2217_.59.0694b25: 爲二生天因一故。復由下釋二第八心一也。前種子 T2217_.59.0694b26: 心雖レ信二三寶一未レ聞二正法一利歟。今聞二彼利一故 T2217_.59.0694b27: 不レ歸二外三寶一歸二眞三寶一也。又於下殊勝心 T2217_.59.0694b28: 也。於二眞佛所説中一殊勝住求二眞解脱一惠生 T2217_.59.0694b29: 也。近雖レ示二生天一遠期二佛菩提一故云二求解脱一 T2217_.59.0694c01: 歟。又生天云二解脱一。然不レ計二眞涅槃一。思惟等 T2217_.59.0694c02: 二句決定心也。遠思惟觀察佛菩提一生二決 T2217_.59.0694c03: 定想一歟。有漏心故非二作證一云二思惟一歟 T2217_.59.0694c04: 皆應准例等者。前就二經中一隨レ文釋二外十心一 T2217_.59.0694c05: 就レ義述二内順世一畢今更釋二違世一故云二准*例 T2217_.59.0694c06: 前文一也。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。准三大乘同
T2217_.59.0694c12: 生二十二因縁一名二違世八心一。或可下就二見道修
T2217_.59.0694c15: 乘第二三劫菩薩佛皆在二此三乘一也。依レ之疏 T2217_.59.0694c16: 釋云。故以二三乘上中下出世間心一合論一
T2217_.59.0694c20: 也。迄第十地等者於二自家十地一擧レ終顯二前 T2217_.59.0694c21: 地一也。第九卷云二祕密乘一是也。應レ知三乘中 T2217_.59.0694c22: 擧二了了種子心一祕密乘中擧二第十地十心一影 T2217_.59.0694c23: 略互顯。甚巧妙者歟。當卷下釋二十地一云。若
T2217_.59.0694c27: 擧二前後一等取中間一。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: 於二第十地中一次第至二八心一得二最後無畏依一 T2217_.59.0695a01: 時有下求二佛地一智生上。得二此微細惠一時觀二畢竟
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: 軌中一道清淨云二想身證十地一。故又大師十
T2217_.59.0695a12: 進故云二求佛智生一也。觀畢竟空等者眞言佛 T2217_.59.0695a13: 果也。入二大空三昧一故云二畢竟空一。入二大空 T2217_.59.0695a14: 三昧一到二自心實際三平等處一故云二得入金剛 T2217_.59.0695a15: 際一。上文云二自心實際大金剛輪一是也。故知 T2217_.59.0695a16: 今此三句文非殊勝決定心一也。又義。有求 T2217_.59.0695a17: 佛智生者一道心。此心初入二一佛乘智一故。觀 T2217_.59.0695a18: 畢竟空者極無也。觀二諸法無性一故云二畢竟 T2217_.59.0695a19: 空一。到金剛際者眞言也。明二三密金剛一故云二 T2217_.59.0695a20: 金剛際一也 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: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 686 687 688 689 690 691 692 693 694 695 696 697 698 699 700 701 [行番号:有/無] [返り点:有/無] [CITE] |