INBUDS
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_.59.0676a05: 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_.59.0676a10: 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_.59.0676a15: 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_.59.0676a23: 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_.59.0676a27: 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_.59.0676b03: 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_.59.0676b06: 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_.59.0676b11: 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_.59.0676b16: 果徴因破。衆生之果既由自在。自在之因應
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_.59.0676b21: 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_.59.0676b26: 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_.59.0676c15: 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_.59.0676c22: 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_.59.0676c26: 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_.59.0676c29: 那羅延也。若爾輔相是梵輔歟。頌疏云。爲臣
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_.59.0677a11: 云。人種神者先是人。後作神。或父母隨一
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_.59.0677a19: 非那羅延也。意云。那羅延天外有能造主
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_.59.0677b01: 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_.59.0677b06: 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_.59.0677b09: 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_.59.0677b18: 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_.59.0677b22: 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_.59.0677c01: 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_.59.0677c14: 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_.59.0677c28: 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_.59.0678a02: 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_.59.0678a06: 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_.59.0678a19: 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_.59.0678a22: 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_.59.0678b01: 指中觀等明外道所計義與佛法差別之
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_.59.0678b07: 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_.59.0678b11: 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_.59.0678b15: 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_.59.0678b22: 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_.59.0678c05: 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_.59.0678c08: 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_.59.0678c16: 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_.59.0678c20: 趣餘世○故雖無我但由惑業以爲因故
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_.59.0679a01: 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_.59.0679a22: 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_.59.0679a29: 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_.59.0679b03: 身到炎王廳故則於其身預斷罪。成實論
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_.59.0679b11: 三世流轉義神爲常。若常則何有死生乎。
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_.59.0679b18: 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_.59.0679b28: 又三世法體恒有故非諸行無常。又既帶我
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_.59.0679c06: 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_.59.0679c17: 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_.59.0679c24: 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_.59.0680a03: 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_.59.0680a07: 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_.59.0680a11: 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_.59.0680a16: 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_.59.0680a29: 初學大乘人於自心實相如來藏頼耶生分
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_.59.0680b10: 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_.59.0680b19: 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_.59.0680b24: 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_.59.0680b28: 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_.59.0680c08: 私案。五識知名爲知者。私記云。眼等五識
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_.59.0680c26: 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_.59.0680c29: 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_.59.0681a03: 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_.59.0681a15: 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_.59.0681a21: 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_.59.0681a27: 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_.59.0681b01: 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_.59.0681b07: 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_.59.0681b12: 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_.59.0681b15: 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
是男聲
T2217_.59.0681b22: 是毘紐天外道等者。疏第十云。毘紐天有衆
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_.59.0681b28: 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_.59.0681c08: 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_.59.0681c13: 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_.59.0681c22: 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_.59.0681c30: 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_.59.0682a03: 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_.59.0682a09: 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_.59.0682a16: 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_.59.0682a20: 已常住之釋故。唯識論第一云。有執一切聲
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_.59.0682a26: 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_.59.0682b04: 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_.59.0682b07: 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_.59.0682b12: 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_.59.0682b25: 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_.59.0682c01: 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_.59.0682c08: 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_.59.0682c13: 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_.59.0682c17: 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_.59.0682c24: 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_.59.0682c29: 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_.59.0683a03: 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_.59.0683a14: 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_.59.0683a18: 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_.59.0683a25: 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_.59.0683a28: 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_.59.0683b02: 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_.59.0683b05: 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_.59.0683b08: 一同矣。故寶鑰以此文證第一心矣。又義。
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_.59.0683b15: 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_.59.0683c01: 云。已上三心皆是世間心。唯蘊已後名出
T2217_.59.0683c03: 羝羊是畜生中等者。周易第四云。羯羊觸潘
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_.59.0683c08: 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_.59.0683c16: 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_.59.0683c20: 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_.59.0683c28: 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_.59.0684a06: 篆隷萬象名義云。齊側皆反。洗心曰齊。防
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_.59.0684a11: 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_.59.0684a16: 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_.59.0684a26: 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_.59.0684b01: 歟。問。前云持齊今云斷食何同乎。答。正文
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_.59.0684b09: 不動立印儀軌云。菜食作念誦斷食一晝夜
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_.59.0684b18: 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_.59.0684b24: 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_.59.0684b29: 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_.59.0684c21: 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_.59.0685a05: 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_.59.0685a08: 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_.59.0685a18: 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_.59.0685b02: 天十地猶此初開引六心文。若此六心但
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_.59.0685b07: 可通人乎。答。兼正准前可知。故住心論云。
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_.59.0685b16: 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_.59.0685b22: 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_.59.0685c02: 今文攝耶。答。違世十心疏自釋云。准例前
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_.59.0685c14: 四韋陀典宗云。尋究經宗但生梵天而無
T2217_.59.0685c16: 義無異論歟。又大師釋云。諸外道等立三
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_.59.0685c22: 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_.59.0685c26: 心論二云。勸導令修十善業道故輪王死定
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_.59.0686a04: 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_.59.0686a10: 今生天可局欲天。彼散善故。又或經云。孝
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_.59.0686a15: 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_.59.0686a23: 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_.59.0686b21: 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_.59.0686b24: 者戒力可感生天故云爾。殊勝決定猶生
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_.59.0686c05: 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_.59.0686c08: 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_.59.0686c19: 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_.59.0687a02: 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_.59.0687a09: 醯首羅有三種中。商羯羅是初禪主別名
T2217_.59.0687a12: 第五釋云。商羯羅天此是摩醯首羅。出一世
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
其頂○爾時大
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_.59.0687a24: 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_.59.0687a27: 説化身也。同壽命經所説矣。自在天眷屬
T2217_.59.0687a29: 禪欲天有勝劣故爲主伴歟。問。義釋中嚕
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_.59.0687b06: 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_.59.0687b11: 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_.59.0687b15: 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_.59.0687b20: 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_.59.0687b23: 故。故知一體異名歟。唯識演祕云。摩醯首羅
T2217_.59.0687b25: 理趣釋云。麼度羯羅三兄弟。是梵王那羅延
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_.59.0687c03: 天也。如前又大黒天神歟。疏第五。是商羯羅
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_.59.0687c17: 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_.59.0687c22: 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_.59.0687c25: 梵天后者。問。次下云。然佛法中無有后妃
T2217_.59.0687c27: 女人等身。云何云后乎。此是梵王明妃印相
T2217_.59.0687c29: 女人等身。云何云后乎。此是梵王明妃。明妃
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_.59.0688a08: 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_.59.0688a23: 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_.59.0688a27: 力。何況高徳冥生勝福龍尊。不資自分世禁
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_.59.0688b05: 歟。又以一生所持戒行發惡願樂生龍中
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_.59.0688b11: 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_.59.0688b18: 疏文。然文句等意。梵王造一圍陀。次白淨仙
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_.59.0688b26: 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_.59.0688c02: 同異可決。又安然。後人更造六論解釋四
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_.59.0688c07: 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_.59.0688c10: 天故云出欲行也。故寶鑰云。外道發心願
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_.59.0688c16: 云。外典淨行圍陀論中有火祠之法。然大乘
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_.59.0688c21: 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_.59.0688c26: 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_.59.0688c30: 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_.59.0689a05: 爲依。無畏心所依故。謂生死凡夫無畏心
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_.59.0689a12: 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_.59.0689a15: 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_.59.0689a21: 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_.59.0689a25: 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_.59.0689b03: 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_.59.0689b07: 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_.59.0689b14: 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_.59.0689b24: 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_.59.0689c07: 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_.59.0689c11: 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_.59.0689c18: 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_.59.0689c25: 解正因縁義。而修證諸禪必當計著自心
T2217_.59.0689c27: 貪計著自心爲内我我見故違理心也。光
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_.59.0690a03: 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_.59.0690a10: 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_.59.0690a22: 成求解脱義。又疏次下釋云。雖復一心精進
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_.59.0690a28: 空法空義也。又大師釋云。觀有空即法界
T2217_.59.0690b01: 理。中道正觀稱獨局大乘旨。如何。答。然佛
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_.59.0690b07: 又即法界者。指人空理云法界歟。起信疏
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_.59.0690b12: 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_.59.0690b21: 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_.59.0690b24: 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_.59.0690b29: 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_.59.0690c06: 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_.59.0690c11: 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_.59.0690c24: 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_.59.0690c28: 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_.59.0691a13: 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_.59.0691a18: 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_.59.0691b03: 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_.59.0691b17: 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_.59.0691c08: 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_.59.0691c14: 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_.59.0691c19: 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_.59.0691c24: 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_.59.0691c27: 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_.59.0692a07: 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_.59.0692a21: 所云八心種子故也。或亦雖殖八心種子
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_.59.0692a27: 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_.59.0692b11: 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_.59.0692b21: 唯識論第六云。崇重賢善爲慚。輕拒暴
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_.59.0692b27: 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_.59.0692c03: 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_.59.0692c08: 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_.59.0692c17: 因熏習之力。若不遇諸佛菩薩善知識等能
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_.59.0692c27: 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_.59.0693a07: 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_.59.0693a14: 向此無盡法成金剛種。當必得圓融善法。
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_.59.0693b06: 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_.59.0693b09: 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_.59.0693b12: 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_.59.0693b18: 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_.59.0693b23: 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_.59.0693b27: 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_.59.0693c03: 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_.59.0693c07: 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_.59.0693c15: 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_.59.0693c18: 復次行者等者。疏文次第云。復次已下明出
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_.59.0693c25: 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_.59.0693c29: 又智論十三云。汝當一日一夜如諸佛持
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_.59.0694a07: 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_.59.0694a11: 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_.59.0694a20: 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_.59.0694b11: 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_.59.0694b14: 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_.59.0694c09: 地故。云三乘一一地也。故疏文次第云。三
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_.59.0694c14: 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_.59.0694c19: 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_.59.0694c26: 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_.59.0695a03: 長配十地也。點云。迄于第十地具種子
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_.59.0695a11: 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:
T2217_.59.0696a01:
T2217_.59.0696a02:大日經疏指心鈔卷第九
T2217_.59.0696a03:
T2217_.59.0696a04: 疏卷第二之二
T2217_.59.0696a05: 經唯願世尊説彼心者。抄云。經説彼心者即
T2217_.59.0696a06: 指彼六十心也。謂上問云心諸相與時願
T2217_.59.0696a08: 也。所以答説文云諦聽心相之故問下釋三
T2217_.59.0696a10: 文答心相何不通彼文乎。答。此既兼殊
T2217_.59.0696a11: 異。故非酬今問也。若云答心相故此問
T2217_.59.0696a12: 被彼可及六無畏文。彼又兼殊異故非鐘
T2217_.59.0696a13: 谷響也。私云。既云説彼心未云心相。此重
T2217_.59.0696a14: 請兼殊異何失。況三劫文無別請問。最可
T2217_.59.0696a15: 酬此問也。若九句中問故無重問者心相
T2217_.59.0696a16: 何重請及兩度矣。又三劫文心相酬此問
T2217_.59.0696a17: 者殊異何無今問乎。但諦聽心相者。問雖
T2217_.59.0696a18: 廣約六十心先答心相也。問。若爾六無畏
T2217_.59.0696a19: 又可酬此問。何又問乎。答。三劫答二句故。
T2217_.59.0696a20: 恐六無畏濫二句故。更問隨一也。或又
T2217_.59.0696a21: 復但問心相顯今問通二句也。故下問
T2217_.59.0696a22: 云演説心相。今云説彼心。可悉之。又義。
T2217_.59.0696a23: 三劫文心相邊近答前重問殊異邊遠答九
T2217_.59.0696a24: 句中也。兼二意故無重請也。又准十縁生
T2217_.59.0696a25: 句無重問而直答修行句。三劫文無重問
T2217_.59.0696a26: 答九句中無失
T2217_.59.0696a27: 初列六十心名次釋其相者。上唱經文中。
T2217_.59.0696a28: 謂貪心至受生心。是列名也。云何貪心下釋
T2217_.59.0696a29: 相也。問。今此二句爲釋云何已下經文先
T2217_.59.0696b01: 在文前明列名釋相義也。猶如云次明順
T2217_.59.0696b02: 理之心。故知云何貪心者列名也。謂隨順下
T2217_.59.0696b03: 釋相也。餘心亦爾也。況前文中名闕一釋
T2217_.59.0696b04: 闕三。於後文依阿闍梨所傳加名釋故
T2217_.59.0696b05: 非云六十心名等耶。答。凡答前問中有列
T2217_.59.0696b06: 名釋相。若此文唯釋云何已下者有不釋
T2217_.59.0696b07: 受生心已上文之過。又問句可屬釋相何
T2217_.59.0696b08: 云列名。例如釋論唱章判説門耳。又雖闕
T2217_.59.0696b09: 一三依阿闍梨意故云六十心也。又約滿
T2217_.59.0696b10: 數歟
T2217_.59.0696b11: 謂染著前境等者。今此二句釋經染著字
T2217_.59.0696b12: 也。唯識論云。云何爲貪。於有･有具･染著爲
T2217_.59.0696b14: 果也。有具者即中有幷煩惱業及器世等。三
T2217_.59.0696b15: 有具故或無漏法○薩婆多師縁無漏貪是
T2217_.59.0696b16: 善法欲。今大乘説愛佛貪業皆染污故與
T2217_.59.0696b17: 見倶生縁無漏起故無漏法能資長有亦
T2217_.59.0696b19: 記法歟。又准下違不染善法無貪。今前
T2217_.59.0696b20: 境可局惡無記法歟。又依即是染污淨心
T2217_.59.0696b21: 釋通無漏歟。或又貪心起淨心染故云爾
T2217_.59.0696b22: 非所著境歟。若隨順修行此法者釋經隨順
T2217_.59.0696b23: 法三字也。此者指前染著前境也。此貪染
T2217_.59.0696b24: 即法故云此法也。行人順行此貪染法云
T2217_.59.0696b25: 有貪心也。餘修行名善今順行染法云修
T2217_.59.0696b26: 行也。修即行義故如云惡行耳。以心法下
T2217_.59.0696b27: 委釋順修義也。謂貪性内成事業彰于外
T2217_.59.0696b28: 故云有相也。第四慈心釋云。上慈字據内
T2217_.59.0696c01: 何貪心是約内心下染法即外相事業歟。又
T2217_.59.0696c03: 多以順修明義者。抄云。此六十心多分將以
T2217_.59.0696c04: 隨順修行之者明其心性之義或染污心或
T2217_.59.0696c05: 清淨心。問。云何是清淨貪心。答。眞言行者但
T2217_.59.0696c06: 觀貪心實相自然貪不染心即是清淨貪心。
T2217_.59.0696c07: 如下經明十六大菩薩第三名金剛貪染菩
T2217_.59.0696c09: 何。答。内有其心時其相外彰。譬如見烟
T2217_.59.0696c10: 知火性言也。可悉之。順者如依義准宗
T2217_.59.0696c12: 未得出世心等者。下文云。最初解了唯蘊無
T2217_.59.0696c14: 准此文今出世心者唯蘊無我悟也。問。釋
T2217_.59.0696c17: 具縁品明擇地時以毛髮糠糩灰等爲
T2217_.59.0696c18: 除去法。此中灰炭疏釋云。謂示小法起二乘
T2217_.59.0696c21: 也。若爾何云今出世心耶。答。六十心但與
T2217_.59.0696c22: 順世善雜起之心。故疏第四云。謂六十心與
T2217_.59.0696c24: 十心攝矣。但第四卷釋者擇地義廣除去法
T2217_.59.0696c25: 是多。以云除去二乘心不可爲攝六十
T2217_.59.0696c26: 心義。彼毛髮者六十心故。今平治心地約毛
T2217_.59.0696c27: 髮。彼廣除去三妄故。故下釋云。百六十種
T2217_.59.0696c29: 者約聲聞凡位歟。仍無失。又云。若以淨菩
T2217_.59.0697a02: 六十心可雜起歟。六十心又爲百六十心未
T2217_.59.0697a04: 世心歟。依之舞心五通餘習神變爲除蓋障
T2217_.59.0697a05: 之所治。窟心得劫壽見未來佛以法明道
T2217_.59.0697a06: 爲能治。除障法明是淨菩提心異名故。或
T2217_.59.0697a07: 又六十心染淨心品相雜。水心云洗濯一切
T2217_.59.0697a08: 不善。板心云習行八齊。烏心云持戒修善。
T2217_.59.0697a09: 此等非一向不善故。若爾出世心隨宜可
T2217_.59.0697a10: 不定歟。或但皆染心也。持戒修善時於生
T2217_.59.0697a11: 死生怖爲烏心。非取戒善。又行八齊更
T2217_.59.0697a12: 不行餘善爲板心。非云八齊也
T2217_.59.0697a13: 與善種種雜起之心者。或云。雜起者相應倶
T2217_.59.0697a14: 起義歟。故疏第四云。謂六十心等與善種八
T2217_.59.0697a15: 心共體而生。及已覺察則宜除剪。未得出
T2217_.59.0697a17: 同今文。既云共體而生。定知倶起義也。又
T2217_.59.0697a19: 起義乎。或云雜起者染善間雜而生故云爾。
T2217_.59.0697a20: 非倶起義也。性相釋云。諸相應法必同性故
T2217_.59.0697a22: 善種八心間雜生。例如彼雜修靜慮漏無
T2217_.59.0697a23: 漏間雜而起也。又或一時雜起者六十心中
T2217_.59.0697a25: 雖同。彼云一時故異今文矣。又義下約六
T2217_.59.0697a26: 十心故倶起云雜起。其性同染故。今間雜
T2217_.59.0697a27: 生云雜起善染異故。又義。今宗異性相。彼
T2217_.59.0697a29: 貪嗔＊疑既倶起。若爾何與善不倶生。染善
T2217_.59.0697b01: 雖異同有漏故。若准雜修靜慮爲所由者
T2217_.59.0697b02: 可云與出世心雜起。既不爾。與有漏善
T2217_.59.0697b03: 倶起歟
T2217_.59.0697b04: 若行者善識眞僞等者。抄云。謂觀貪之實性
T2217_.59.0697b05: 善能了知。或貪爲眞而不貪爲僞。或不貪爲
T2217_.59.0697b06: 眞而貪爲僞。猶如農夫務除穢草以輔嘉
T2217_.59.0697b08: 故知今此文通六十心總對治歟。私云。此上
T2217_.59.0697b10: 此文述對治行相。故知善種八心爲嘉苗
T2217_.59.0697b11: 穢草譬六十心也。雜起心中却染取善之
T2217_.59.0697b12: 義也。或云。既云輔嘉苗。此善輔淨菩提心。
T2217_.59.0697b13: 故淨菩提心應云嘉苗也。次下淨心勢力漸
T2217_.59.0697b14: 増者此意也。故下釋云。當於一切時留心
T2217_.59.0697b16: 嘉苗自増長故云輔。又云淨心増長。此淨
T2217_.59.0697b17: 心即善八心也。故疏上釋云。淨心最初生起
T2217_.59.0697b19: 漏淨菩提故彼此文義是歟。或又下釋云。願
T2217_.59.0697b21: 似出世矣
T2217_.59.0697b22: 勿謂是因縁事相等者。抄云。不可一向謂
T2217_.59.0697b23: 是因縁事相之迹。輕忽如來至覺之言令
T2217_.59.0697b25: 能分別眞僞者妄執消除淨心増長。是時但
T2217_.59.0697b26: 知因縁事相而不觀不生實相者其心專
T2217_.59.0697b28: 佛説心相生起者爲令知其本不生性也
T2217_.59.0697c01: 言者至教即正教異名也。意今聖教中以順
T2217_.59.0697c02: 修明六十心義。是即令行者知妄心事相
T2217_.59.0697c03: 而爲令不沒妄心中也。而忽緒聖教使
T2217_.59.0697c05: 乃至所應進求善處者。所進求善人法依正
T2217_.59.0697c06: 非故云乃至歟。又今善者順世善心。出世
T2217_.59.0697c07: 無漏法云乃至矣。又善處者依報歟。此外法
T2217_.59.0697c08: 云乃至歟。所以約不示法無貪非一故
T2217_.59.0697c09: 云倶障善萠也。或又貪無貪同障善萠故
T2217_.59.0697c10: 云倶。依此義倶觀貪實相對治可通前
T2217_.59.0697c11: 貪心歟
T2217_.59.0697c12: 無染污心名同事異者。今無貪心與疏下所
T2217_.59.0697c13: 擧無貪善根及餘教所説無貪名同事異也
T2217_.59.0697c16: 三有唯善也。此不貪善處妄心也。故今無
T2217_.59.0697c17: 貪還貪心攝也。例如正理論中邪信釋是不
T2217_.59.0697c18: 信攝矣
T2217_.59.0697c19: 但觀貪心實相等者。抄云。如經偈云。三界極
T2217_.59.0697c20: 重罪不過於厭離。汝於貪欲處莫生厭離
T2217_.59.0697c23: 即堅固性也。不出
字不生際故云觀貪
T2217_.59.0697c24: 實相也。問。觀貪實相可治貪心。何爲無
T2217_.59.0697c25: 貪對治乎。答。無貪即貪心故無違。或云。
T2217_.59.0697c26: 觀貪實相治貪無貪歟。云倶障善萠故。或
T2217_.59.0697c27: 云。初句通二心總句。自然下別句。此中初
T2217_.59.0697c28: 句明貪心對治後二句示無貪對治也
T2217_.59.0697c29: 經云何嗔心謂隨順怒法者。問。准性相釋。大
T2217_.59.0698a01: 乘嗔恚爲根本忿怒爲隨惑。小乘中忿小煩
T2217_.59.0698a02: 惱嗔不定地攝。若爾何問嗔答怒耶。答。六
T2217_.59.0698a03: 十心皆以順修明義故問嗔答怒也。以順
T2217_.59.0698a04: 修怒法顯嗔故。故釋云。怒謂嗔心發動事
T2217_.59.0698a07: 忿者多發暴惡身表業故。此即嗔恚一分爲
T2217_.59.0698a09: 者嗔心發動之義。多發暴惡身表業故是事
T2217_.59.0698a10: 彰於外之義也。疏釋既同彼。應知今經約
T2217_.59.0698a11: 體同不別立。彼論約内外異開二也。又顯
T2217_.59.0698a13: 但於此衆縁中等者。抄云。若行者覺知如是
T2217_.59.0698a14: 嗔心相起之時但當於此衆多縁生句中而
T2217_.59.0698a16: 句歟。又無所住是字本不生義。今經以
T2217_.59.0698a17: 字爲宗故＊最可爲通治也。但今總兼別故｣
T2217_.59.0698a18: 愛見心垢之慈者。此再數時無嗔也。故云
T2217_.59.0698a19: 與嗔相違。與無嗔善名異事同猶如無貪
T2217_.59.0698a20: 也。此貪相應之慈故云愛見心垢等歟。非善
T2217_.59.0698a21: 種所生故。善種所生慈無量怨親平等故。非
T2217_.59.0698a22: 貪相應故。爲能所治也。慈無量以善無
T2217_.59.0698a23: 嗔爲體。瑜伽云。大悲以彼無嗔無癡二法
T2217_.59.0698a25: 貪攝也。問。若爾何與貪相應。唯識釋貪與
T2217_.59.0698a26: 嗔＊疑定不倶起故。答。顯密分岐。今宗許倶
T2217_.59.0698a29: 論中釋麁者起貪嗔等能善分別違順境故
T2217_.59.0698b01: 而許四相倶起。此豈非貪嗔倶起義乎。或
T2217_.59.0698b02: 又唯識既云不倶起。今又可爾。愛見慈者
T2217_.59.0698b03: 貪攝歟。非嗔也。善慈既無嗔爲體。今何嗔
T2217_.59.0698b04: 爲體。行相相違故。但或一時雜起是約相順
T2217_.59.0698b06: 釋。四相具起約唯心轉變義麁分別又依
T2217_.59.0698b07: 境因識果義。故無違矣。上慈據内等者准云
T2217_.59.0698b08: 何嗔心謂隨順怒法可知之。問内心慈答
T2217_.59.0698b09: 外相慈故云爾也
T2217_.59.0698b10: 遇便信受者。問。癡是迷闇爲性。故唯識云。
T2217_.59.0698b13: 火。何釋癡云信受耶。答。無惠簡擇善惡
T2217_.59.0698b14: 是非遇便信受是迷闇義歟。例如彼性相中
T2217_.59.0698b15: 雖無貪爲唯善今立染污心也。今既信惡
T2217_.59.0698b16: 及非。豈淨心乎。猶如正理中邪信云是不信
T2217_.59.0698b17: 攝耳
T2217_.59.0698b18: 皆以智簡擇等者。以智惠簡擇所説法勝
T2217_.59.0698b19: 劣而捨劣取勝。是勝義菩提心。故戒序釋
T2217_.59.0698b21: 度妄心乎。然能治云觀察世智辨聰。依世
T2217_.59.0698b22: 智徒無義費言語云世智辨聰也。故知於
T2217_.59.0698b23: 世間種種所説中簡擇勝劣也。世出世智
T2217_.59.0698b24: 異故無違耳。問。若爾以出世智可治世
T2217_.59.0698b25: 智難。何云唯信耶。答。信智相應能入故云
T2217_.59.0698b26: 信。遮世智與信不相應故云唯也。又智論
T2217_.59.0698b28: 顯勝義。今唯信者約顯勝義歟。又義第五邪
T2217_.59.0698b29: 信既正惠所治。第六世智淨信所斷何失。然
T2217_.59.0698c03: 經謂尊教命者。或本尊字遵字也。疏中二心
T2217_.59.0698c04: 雙牒。釋疑心決定心自顯故。先爲釋疑心
T2217_.59.0698c05: 故
T2217_.59.0698c06: 智度偈云等者。抄引智論云。如人在岐路
T2217_.59.0698c07: 疑惑無所趣。諸法實相中疑亦復如是。乃至
T2217_.59.0698c08: 在世雖有疑。當隨妙善法。譬如觀岐道
T2217_.59.0698c10: 無惡字。無本同正文矣。又智論正本可撿
T2217_.59.0698c11: 也。抄云。謂如人求利。須審觀岐路利好處
T2217_.59.0698c12: 應便馳遂。若疑惑不進則有異。此好字上聲
T2217_.59.0698c13: 讀之。謂利有好弱。好利者逐之。弱利者棄
T2217_.59.0698c15: 又決定心等者。此下釋前決定心也。如法教
T2217_.59.0698c16: 命等者菩提心論云。凡今之人若心決定如
T2217_.59.0698c18: 如教奉行即身成佛軌則。何云所度妄心乎。
T2217_.59.0698c19: 答能破既云生正決定心。雖云如教奉行
T2217_.59.0698c20: 猶邪決定義歟。故義忠釋云。生正決定心
T2217_.59.0698c22: 過歟
T2217_.59.0698c23: 謂如四諦不淨無常等者。唯識論六云。云何
T2217_.59.0698c24: 爲疑。於諸諦理猶預爲性。能障不疑善品。
T2217_.59.0698c25: 爲業。謂猶豫者善不生故。有義此疑以惠
T2217_.59.0698c27: 中説疑迷於諦理猶豫。五十八中依五相
T2217_.59.0698c28: 別。謂他世･作用･因果･諦･實。此中言諦亦攝
T2217_.59.0698c29: 彼盡。如理應思。即縁理･事倶是疑也。然
T2217_.59.0699a02: 釋。四諦懷猶豫雖同論疑。如夜見株杌
T2217_.59.0699a03: 是異疏釋。故知今闇心或疑攝。或似非疑。
T2217_.59.0699a04: 又見杌生臆度之心似論第二師解矣。又
T2217_.59.0699a06: 曰疑。疑有二種。一者疑事。如夜觀樹疑
T2217_.59.0699a07: 爲是人爲非人等。二者疑理。疑諸諦等。
T2217_.59.0699a08: 小乘法中唯取疑理説爲疑使。大乘通取。
T2217_.59.0699a10: 事疑。若爾今闇心是疑心攝矣。問。若爾與
T2217_.59.0699a11: 前疑心何異乎。答。或云。前事疑。故經云不
T2217_.59.0699a12: 定等事。此理疑。故云。謂如四諦等。但今取
T2217_.59.0699a13: 夜杌喩。是譬迷理也。或又前疑理。故所引
T2217_.59.0699a15: 疑事。義章中如夜觀樹爲疑事。故但擧四
T2217_.59.0699a16: 諦。事諦亦攝事故。又前翻決定心此對明
T2217_.59.0699a17: 心故。猶豫者或云。江乃古作幾太津訓也。小
T2217_.59.0699a18: 犬先人行至岐分處生疑不進義也。前文
T2217_.59.0699a20: 謂於決定法印等者。抄云。印謂三法印或四
T2217_.59.0699a21: 法印是決定法。若過若不及者。過則爲増不
T2217_.59.0699a23: 明心。故云即能懸信也。若不及者闇心。故
T2217_.59.0699a24: 云生疑慮解。處中惠是彼兩心能治也。但
T2217_.59.0699a25: 在明心段述二心能治如七八兩心經文
T2217_.59.0699a26: 雙牒。若不擧過與不及處中義難立。故又
T2217_.59.0699a27: 義。懸信通二義。謂不及故懸也。若過故懸
T2217_.59.0699a28: 也。若爾但明心能治也。問。經云修行。何釋
T2217_.59.0699a29: 懸信耶。答。信即行歟。或互顯歟。問。前決定
T2217_.59.0699b01: 心不生疑慮奉行。今於決定印無疑慮修
T2217_.59.0699b02: 行。何異耶。答。明心有若過若不及義。決定
T2217_.59.0699b03: 不爾歟
T2217_.59.0699b04: 經云何鬪心等者。今此鬪心者對他好論是
T2217_.59.0699b05: 非故云互相是非。下諍心於自已生是非。
T2217_.59.0699b06: 故二心是別。猶如慚愧自他別也。下無諍心
T2217_.59.0699b07: 翻對此二歟。竝自他故。又不立無鬪心
T2217_.59.0699b08: 故
T2217_.59.0699b09: 於六十心下皆合有爲性之字者。或於初可
T2217_.59.0699b10: 作此釋。若又可在終。若因便。諍心若鬪心
T2217_.59.0699b11: 時可作此釋乎。答。六十心中爲性字在於
T2217_.59.0699b12: 何心隨在何句雖須釋。前鬪心云互相是
T2217_.59.0699b13: 非爲性故今心云是非倶捨翻彼故就此
T2217_.59.0699b14: 句作釋歟
T2217_.59.0699b17: 是見解及更聞異言二句各通是非歟。不
T2217_.59.0699b18: 指其名故以違合理句又通二歟。意云。異
T2217_.59.0699b19: 言若是若非以違先習或非或是而契理則
T2217_.59.0699b23: 者是見也。異言以違者非也。此非受行故捨
T2217_.59.0699b24: 前是。或先以爲是者受行非謂是。聞他爲
T2217_.59.0699b25: 不善又捨故云捨非也。無記無諍心者今無
T2217_.59.0699b26: 諍心也。是非倶捨故云無記。或此心有覆無
T2217_.59.0699b27: 記妄心故。實相無諍者實相平等故云無諍
T2217_.59.0699b28: 也。即諍心也
T2217_.59.0699b29: 如諸天以先世等者。今此天准下曾生上界。
T2217_.59.0699c01: 可色界等天也。欲天亦五欲境雖隨念。或
T2217_.59.0699c02: 自化或他化非無功力。今云若有所須不加
T2217_.59.0699c03: 功力但可上界也。或又可通欲天。五欲境
T2217_.59.0699c04: 非如人間故云不加功力也。但上界者擧
T2217_.59.0699c05: 勝也。或望人間云上界歟。義章云。若依
T2217_.59.0699c07: 阿名爲非修羅名天者。法華義疏云。婆藪傳
T2217_.59.0699c08: 云非天。亦言非善戲。諸天以善法戲樂。
T2217_.59.0699c10: 者。修羅雖鬪戰爲本又知解脱利歟。凡修
T2217_.59.0699c11: 羅通天鬼畜三趣。今爲天趣攝歟。云果報
T2217_.59.0699c12: 似天故。義章云。修羅有三。一天二鬼三者
T2217_.59.0699c14: 思惟少欲知足等者。抄云。老子云。知足不辱。
T2217_.59.0699c16: 某甲曾於我所等者。或云。恩者致善報怨
T2217_.59.0699c17: 人懷惡報。是常人之習也。故今報者惡報也。
T2217_.59.0699c18: 經文思念利他者擧善報顯惡報歟。或本
T2217_.59.0699c20: 爲人心也。太賢古迹引經云。以怨報怨怨
T2217_.59.0699c22: 利物即此意矣。又義。理人言通惡報歟。又
T2217_.59.0699c23: 對治文不應紛紜思慮他縁者似作善惡
T2217_.59.0699c24: 報矣。古迹云。世間之孝以怨報怨。如草滅
T2217_.59.0699c26: 心是世間報故以怨報怨歟
T2217_.59.0699c27: 修此法者等者。抄云。此法即眞言。者即行
T2217_.59.0699c28: 人。亦者相似。如前外道所事名爲自在。行
T2217_.59.0699c29: 者所事即是本尊。以此類彼。故曰亦常。眞
T2217_.59.0700a01: 言行人數數係念如是本尊及悉地事。當知
T2217_.59.0700a02: 亦是自在之心。應當觀察。悉地之法悉屬因
T2217_.59.0700a04: 私案。此法者指彼宗計也。非彼此相望義
T2217_.59.0700a06: 事者出彼宗佛法徳也。修此法等示彼僧
T2217_.59.0700a07: 寶傳授修行之義。故云亦常等。本尊者自在
T2217_.59.0700a08: 天也。若眞言行人等下示眞言行者能行之
T2217_.59.0700a09: 心也。猶如十六心二十一等。云若行人等
T2217_.59.0700a10: 若言起盡無異論者歟。是所對治者前文云
T2217_.59.0700a11: 是彼對治其文可然。今何云所＊耶。或云。是
T2217_.59.0700a12: 者今能治。所對治者擧所治歟。文點云。是
T2217_.59.0700a13: 所治也。又狸心無是字。但云爲所對治。如
T2217_.59.0700a14: 何今心與前天心別者。或云。前天心總思
T2217_.59.0700a15: 一切如意。今自在心別思如自在天也。私
T2217_.59.0700a16: 云。前天心思隨念。此欲如自在天。或前
T2217_.59.0700a17: 通諸天今局自在故
T2217_.59.0700a18: 此是世典當如是處用等者。佛菩薩利物以
T2217_.59.0700a19: 逗機説法爲本。故疏下卷云。差機説法爲
T2217_.59.0700a21: 故爲過耳
T2217_.59.0700a22: 即知界入縁起等者。十八界十二入十二因
T2217_.59.0700a23: 縁等歟。上諸蘊者五蘊也。意云。聞五蘊無常
T2217_.59.0700a24: 等。何尋廣聞修行緩怠。問。今廣聞與前多
T2217_.59.0700a25: 聞何異＊耶。答。前多聞擬他用今廣聞充自
T2217_.59.0700a26: 用故異也。三農月者或云五月也。此月麥苅
T2217_.59.0700a27: 苗蒔田殖也。或云。三四五月也。或云。三月下
T2217_.59.0700a28: 種五月田殖八月苅藏也
T2217_.59.0700a29: 此心性雙依二邊者。此總句。或時下別句也。
T2217_.59.0700b01: 凡依二邊有二意。一修斷常二信邪正。此
T2217_.59.0700b02: 中斷常雖前後。一人心品依二邊故。云河
T2217_.59.0700b03: 依等也。如河水下譬説也。河水漂物譬心
T2217_.59.0700b04: 品。如次配兩釋。兩岸譬斷常不定係一邊
T2217_.59.0700b05: 比兼邪正也。河水譬内心依兩岸類外相
T2217_.59.0700b06: 也。或又水譬内心物喩外事歟
T2217_.59.0700b07: 是中少欲知足等者。問。前龍心用此對治。二
T2217_.59.0700b08: 心何異＊耶。答。彼云思念廣大資財。是大欲
T2217_.59.0700b09: 也。於未得資財珍寶而願求故。此乃少欲
T2217_.59.0700b10: 所治也。此云渇無厭足。即不喜足也。於已
T2217_.59.0700b11: 得名利眷屬更多求來集無厭足故。故譬
T2217_.59.0700b13: 喜足所治也。故光記云。不喜足望已得大欲
T2217_.59.0700b14: 望未得。喜足能治不喜足少欲能治大欲
T2217_.59.0700b16: 約兼義歟。或又前但約世寶此廣通出世。
T2217_.59.0700b17: 云於所學法等故。或又前外財物此内財物
T2217_.59.0700b18: 故。但於對治同者内外世出世雖異彼所治
T2217_.59.0700b19: 故
T2217_.59.0700b20: 縁起法門等者。眞如縁起法界縁起等法門
T2217_.59.0700b21: 甚深微細難了知。故論云。無明熏習所起識
T2217_.59.0700b23: 等事相非法性縁起之義歟
T2217_.59.0700b24: 如龜藏六者。抄云。謂此心守護身心六根等
T2217_.59.0700b25: 如龜藏護四足頭尾六事不令他損。故涅
T2217_.59.0700b26: 槃經云。龜有頭尾四足名爲六處。若侵惱
T2217_.59.0700b27: 則藏入殼中。衆生六根馳流外境。塵財來
T2217_.59.0700c01: 皆好祕惜不以惠人者。唯識論六云。何爲
T2217_.59.0700c02: 慳。耽著財法不能惠捨祕吝爲性。能障
T2217_.59.0700c03: 不慳鄙畜爲業。謂慳吝者心多鄙澁畜積
T2217_.59.0700c04: 財法不能捨。故此即貪愛一分爲體。離
T2217_.59.0700c06: 也。貪外立慳者本隨二惑異故。問。若爾嗔外
T2217_.59.0700c07: 何不立忿乎。答。彼約無別體故。此依假
T2217_.59.0700c08: 實異故。影略互顯耳
T2217_.59.0700c11: 望至度内者。度者行度義。平聲讀之。臨
T2217_.59.0700c12: 到可行度之内也。或至字屬下文矣。又度
T2217_.59.0700c13: 者度量義。入聲讀之。望至度量之内也
T2217_.59.0700c14: 經謂得少分以爲喜足者。問。前少欲知足爲
T2217_.59.0700c15: 能治徳。今何爲失耶。答。彼於可厭世法
T2217_.59.0700c16: 生喜足故爲徳。此可欣善法起喜足故爲
T2217_.59.0700c17: ＊失。准樂斷樂修立喜足。今喜足還似可
T2217_.59.0700c18: 云不喜足矣
T2217_.59.0700c19: 經迦樓羅心者。法花義疏一云。迦樓羅者此
T2217_.59.0700c20: 云金翅鳥。以其翅頭有金色故。故以爲名
T2217_.59.0700c21: ○經云。兩翅相去三百三十六萬里閻浮提
T2217_.59.0700c23: 如見人行善等者。此下委辨第二釋意也。此
T2217_.59.0700c24: 意以他行類朋黨羽翼也。問。三種練磨是
T2217_.59.0700c25: 菩薩之用心。故唯識論云。引他已證大菩提
T2217_.59.0700c27: 健菩提心彼猶屬過歟。發心已後猶有退
T2217_.59.0700c28: 故。問。若爾何下師子心爲異乎。答。彼譬勝
T2217_.59.0700c29: 他心故慢心攝歟。今顯菩提心故。故下釋
T2217_.59.0701a01: 云。當發釋迦師子心也
T2217_.59.0701a02: 當念勇健菩提心等者。對治文也。疏第一云。
T2217_.59.0701a03: 今此宗明義。言師子者即是勇健菩提心。
T2217_.59.0701a04: 從初發意以來得大精進無有怯弱。猶如
T2217_.59.0701a06: 所有繋屬等者。抄云。謂行者見他因縁相繋
T2217_.59.0701a07: 眷屬及他人辨之事憘好離間。當知鼠心
T2217_.59.0701a08: 使然也。○若對治者行人或見眷屬不和
T2217_.59.0701a09: 宜勸令和。見他成辨種種善事遞相讃
T2217_.59.0701a11: 梵本缺文不釋者。今經有問無釋故云爾
T2217_.59.0701a12: 也。泥心又同之
T2217_.59.0701a13: 多是聲聞宿習者。問。從他聞法轉爲衆生。
T2217_.59.0701a14: 是菩薩利他行相。何云二乘自利之宿習
T2217_.59.0701a15: ＊耶。答。是聲聞轉教付財義非正悟解歟。故
T2217_.59.0701a16: 抄下釋云。謂須菩提於般若會中猶能承佛
T2217_.59.0701a18: 能承佛威神衍説人法倶空○心生驚疑
T2217_.59.0701a21: 他聽聞正法是以佛道聲之義也。令此妙音
T2217_.59.0701a22: 處處聞知即令一切聞之義也。小乘聲聞是
T2217_.59.0701a23: 依聲得道義故。大乘聲聞猶未得内證自然
T2217_.59.0701a24: 之惠故遮之。故鈔云。聲聞宿習者以不
T2217_.59.0701a26: 爲他説法。是不淨説法歟。此乃昔聞法聲
T2217_.59.0701a27: 宿習也。未必二乘中聲聞也
T2217_.59.0701a28: 當念我當得内證等者。抄云。此則對治一類
T2217_.59.0701b01: 云。或有説言。但觀心性無相無爲不應種
T2217_.59.0701b03: 答。今宗三密具修故以偏爲失矣
T2217_.59.0701b04: 不起滅定者。除蓋障三昧云滅定。除滅五蓋
T2217_.59.0701b05: 障故非滅盡空也。彼滅心心所故。又非
T2217_.59.0701b06: 五通所依定故。倶舍云。五通必依止觀均
T2217_.59.0701b08: 故治世間小驗也。故疏第一云。得除蓋障
T2217_.59.0701b09: 三昧故發五神通能知一切衆生心行而
T2217_.59.0701b11: 無礙辯才者。抄云。疏無畏辨才者無畏四無
T2217_.59.0701b12: 畏。此有二種。一佛四無畏。二菩薩四無畏。
T2217_.59.0701b14: 無礙。四無礙歟。辯才所治云撃鼓心。能治
T2217_.59.0701b15: 云語言陀羅尼。法義詞樂四無礙宜能所契
T2217_.59.0701b16: 當矣。例如舞心能所治倶神通也。又早證無
T2217_.59.0701b17: 量語言陀羅尼亦法明道所得與五通同。
T2217_.59.0701b18: 故疏第一云。得此三昧故發五神通。以神
T2217_.59.0701b20: 經謂隨順自護身法者。前守護心常守護身
T2217_.59.0701b22: 寛狹異。前通護身心今但護身故。又前彼
T2217_.59.0701b23: 此相望論是非故云此心實餘心不實。此
T2217_.59.0701b24: 但守自不非他故云自護身法。或前約現
T2217_.59.0701b25: 世此通現未故
T2217_.59.0701b26: 云何師子心者。光顯抄云。師子者梵名迦羅。
T2217_.59.0701b27: 此云無畏。或云師子。無畏義可知。師子者
T2217_.59.0701b28: 此非敵對翻。此獸王形似梵文師字故。子
T2217_.59.0701c01: 云。眞言勢無比能摧彼大力極忿怒魔軍釋
T2217_.59.0701c04: 鵂鶹。謂即獯猴之異名。烏舊云優婁佉訛也
T2217_.59.0701c07: 夜中見明故云夜則六情爽利也。六根明
T2217_.59.0701c08: 利義也。昏憒者昏昧憒鬧之義歟
T2217_.59.0701c09: 或時伺求其便者。對善心惠養云或。惡心
T2217_.59.0701c10: 伺求其便也。若不爾何云倶生等矣。下云。
T2217_.59.0701c11: 饒益及陷誤如次可同今二心歟。文點云。
T2217_.59.0701c12: 雖善友欲爲饒益及陷誤者。又云。雖善
T2217_.59.0701c13: 友欲爲饒益及陷誤之者。一概猜阻而懷
T2217_.59.0701c15: 不符一概等句。後點不合前善惡所作。然
T2217_.59.0701c16: 後點上下綴文宜歟
T2217_.59.0701c17: 云何羅刹心者。抄云。梵語羅刹此云破壞。謂
T2217_.59.0701c19: 治中不念彼短者。准律家所判。殺畜等小乘
T2217_.59.0701c20: 律是波逸提攝也。大乘戒又波羅夷攝也。設
T2217_.59.0701c21: 雖觀造塔功徳不念損虫等短依大乘戒
T2217_.59.0701c22: 還犯重罪。依之疏四釋擇地云。微細小虫
T2217_.59.0701c23: 皆擇去也。若多不可除。即是有妨難處。不
T2217_.59.0701c25: 殺者謂於一切有命之類乃至不一念殺
T2217_.59.0701c27: 菩薩意樂善故憐愍彼等以造塔功徳令
T2217_.59.0701c28: 彼離生死。斷彼命非重犯歟。故古迹云。如
T2217_.59.0701c29: 是於彼或以善心或無記心知此事已。
T2217_.59.0702a01: 爲當來故深生慚愧以憐愍心而斷彼命。
T2217_.59.0702a02: 由此因縁於菩薩戒無所違犯生多功
T2217_.59.0702a05: 又疏下釋者十七卷釋云。復次菩薩自有十
T2217_.59.0702a06: 重戒。如前不殺等不在其數。乃是偸蘭也。
T2217_.59.0702a07: ○若菩薩以正順後十戒故假使行前十事
T2217_.59.0702a09: 戒也。後十戒者不捨三寶等十重戒也。當知
T2217_.59.0702a10: 造塔等是崇重三寶故不捨三寶等攝歟。
T2217_.59.0702a11: 若爾既云前十事中而不爲犯＊故云不念
T2217_.59.0702a12: 彼短歟。又擇地是除去弟子煩惱等之義故
T2217_.59.0702a13: 去彼歟。或又有開遮二意故歟。故小乘律
T2217_.59.0702a14: 中爲造塔有虫損等地棄捨而點餘處歟｣
T2217_.59.0702a15: 是故常懷惡作等者。此通上來追悔漸懼總
T2217_.59.0702a16: 結也。動慮不安義通善惡惡作故。故譬説令
T2217_.59.0702a18: 愧非惡作故。然慚非惡作懼義是惡作歟。
T2217_.59.0702a20: 若有犯速務懺除等者。抄云。若作惡事速務
T2217_.59.0702a22: 釋意勿生掉悔一句通善惡二悔能治也。掉
T2217_.59.0702a23: 悔是動慮不安義故。故抄云。掉謂掉擧。令心
T2217_.59.0702a26: 慚懼可非過矣。速務懺除者抄云。如人身
T2217_.59.0702a27: 中有刺若不速拔爲害。斯甚故以爲喩也
T2217_.59.0702a29: 不滅罪歟。懺悔通事理如常也。又唯識論
T2217_.59.0702b01: 五云。悔眠唯通見修所斷。亦邪見等勢力起
T2217_.59.0702b03: 也
T2217_.59.0702b04: 如多種子於一切處者。上所擧外道天尊三
T2217_.59.0702b05: 乘行等云多種子歟。起彼行譬田中下種
T2217_.59.0702b06: 也。喩取少分故。若不爾者以何譬田乎
T2217_.59.0702b07: 澄之則淨者。似不順經文洗濯。然澄時垢
T2217_.59.0702b08: 去故云洗濯歟。第二釋契文矣。發露垢惡
T2217_.59.0702b09: 等者。發露對他語我所犯罪。懺悔衆僧作
T2217_.59.0702b10: 羯磨令懺悔彼罪。具如律家判。但今懺洗
T2217_.59.0702b11: 理懺悔也。故云觀心實相等也
T2217_.59.0702b12: 猛暴之心等者。今此猛暴之心可通善惡。
T2217_.59.0702b13: 譬熾盛火故。問。猛暴惡實可離之。勇猛善
T2217_.59.0702b14: 何遮彼乎。所以菩提心之中勇健爲三句之
T2217_.59.0702b15: 源。波羅蜜之間精進爲六度之本。依之師子
T2217_.59.0702b16: 心對治云當發釋迦師子心。商人心能治云
T2217_.59.0702b17: 修捷疾智。若爾何猛暴善爲失。又非前後相
T2217_.59.0702b18: 違耶。答。猛暴善亦有敗傷故爲失。慈善水
T2217_.59.0702b19: 滅惡火善事令恒久故。若過若減皆過故。
T2217_.59.0702b20: 前釋迦師子心等無敗傷故無違耳
T2217_.59.0702b21: 律云猶如泥團等者。埿濘者。濘乃定反。埿濘
T2217_.59.0702b22: 水流貎也。淖弱者。淖女教反。埿淖濁
T2217_.59.0702b23: 若覺有此方便者。此下明能治也。或云。捨
T2217_.59.0702b24: 前泥及橋之方便也。橋梁又泥具故。離泥時
T2217_.59.0702b25: 同捨之也。善友者彼方便開發人也。私云。
T2217_.59.0702b26: 此目近詞故指上橋梁也。泥心者泥團義所
T2217_.59.0702b27: 越妄心。故云一向無明。又云無知也。橋梁
T2217_.59.0702b28: 能越淨心。去無知方便也。但至橋又捨者
T2217_.59.0702b29: 如惑品斷已智又隨亡。或如遇筏達於彼
T2217_.59.0702c01: 岸。法已應捨也。又所治中擧橋梁爲顯所
T2217_.59.0702c02: 治泥濘歟。問。今泥心前癡心何異＊耶。答。
T2217_.59.0702c03: 彼善惡是非遇便信受。此目前近事不能記
T2217_.59.0702c05: 貪心無貪心等矣
T2217_.59.0702c06: 乃至習行八齋等者。問。六十心與善種八心
T2217_.59.0702c07: 雜起心也。而六十心攝八心有一心竝生
T2217_.59.0702c08: 過。大小乘性相不許者歟。答。今板心取取
T2217_.59.0702c09: 捨心非取八齊也。或又雖取善心從多
T2217_.59.0702c10: 分云爾歟。或間雜而生故無失。前文承上
T2217_.59.0702c11: 以來者。上所擧善法業云上。謂今八齊等
T2217_.59.0702c12: 也。猶如板上載諸物也。以廣大心下明對
T2217_.59.0702c13: 治也。此心與前狗心何別＊耶。釋云。此云
T2217_.59.0702c14: 捨＊棄餘善彼云以爲喜足故別也
T2217_.59.0702c15: 經謂所執異所思異者。私＊云。案所執異者遍
T2217_.59.0702c16: 計所執。迷西而執東故云所執異也。所思
T2217_.59.0702c17: 異者能迷妄心也。向西而欲向東故云所
T2217_.59.0702c18: 思異也。所執能迷同異本方故云異也。問。
T2217_.59.0702c19: 既云所思。何云能迷乎。答。所字有被處二
T2217_.59.0702c20: 訓。今用處訓爲能思歟。猶如是所對治。或
T2217_.59.0702c21: 又所執所思倶名遍計歟。或所思者所遍計
T2217_.59.0702c22: 境歟。蛇異繩故云所執異。繩異蛇故云所
T2217_.59.0702c23: 思異也
T2217_.59.0702c24: 經謂順修無生分法者。中川點本云。無生
T2217_.59.0702c26: 無因果也。三論玄擧四執中第四無因無果
T2217_.59.0702c27: 也。唯識五見中邪見攝也。而對治中離斷滅
T2217_.59.0702c28: 空者四執中第三有因無果出斷見之流。五
T2217_.59.0702c29: 見中邊見。六十二見中七斷滅論斷見也。似
T2217_.59.0703a01: 能所治相違。然影略互而顯今心同彼兩
T2217_.59.0703a02: 計歟。三論玄云。總論西域九十六術。別序
T2217_.59.0703a03: 宗要則四執。盛行。一計邪因邪果。二執無
T2217_.59.0703a04: 因有果。三立有因無果。四辨無因無果。○
T2217_.59.0703a05: 問云。何名爲有因無果。答。斷見之流唯有
T2217_.59.0703a06: 現在無後世。○云何名爲無因無果。答既
T2217_.59.0703a08: 通斷見。與下羂索心墮於斷見等何異耶。
T2217_.59.0703a09: 答。此無生分之義同斷滅。彼取縛之義故
T2217_.59.0703a11: 歟。但多本治字也。前後皆云所對治矣
T2217_.59.0703a12: 墮於斷見等者。經云我縛。身邊二見是別。何
T2217_.59.0703a13: 云斷見我縛耶。我言有通別義歟。或又經
T2217_.59.0703a14: 但雖擧我釋兼示斷見歟
T2217_.59.0703a15: 而修定心及觀察法義者。問。止觀雙修是佛
T2217_.59.0703a16: 道修行至要也。何爲所遣心。故起信論中唯
T2217_.59.0703a17: 修於止付過專勸止觀倶行乎。答。對治
T2217_.59.0703a18: 中云思惟修靜亂無間。思惟觀。修習定。此
T2217_.59.0703a19: 止觀靜亂不離故云無間。故釋論云。修習
T2217_.59.0703a20: 三昧達寂靜憶。修習智惠照散動境。在
T2217_.59.0703a21: 寂靜中常不捨動。在散亂中常不捨寂。
T2217_.59.0703a23: 定偏觀故爲失歟。又義。既云寂然住立。靜
T2217_.59.0703a24: 義是定故但修止歟。觀察者釋論記云。由
T2217_.59.0703a26: 及言顯定惠無雜。何云定用。就中譬既
T2217_.59.0703a27: 云二足止住。何云唯止。經中輪闕者譬一
T2217_.59.0703a28: 足人同分。故應知但端坐住立不通四儀六
T2217_.59.0703a29: 縁故爲失。云二足止住歟。又能治文云於
T2217_.59.0703b01: 一切時處。此意矣。故起信論云。於一切時
T2217_.59.0703b02: 於一切處所有修善隨已堪能不捨。修學
T2217_.59.0703b03: 心無懈怠○若住若行若臥若起皆應止觀
T2217_.59.0703b06: 霖雨特甚等者。霖力今反。霖雨者雨不止
T2217_.59.0703b07: 久雨三日雨也。滯淫滯。又作㦅。直例反。
T2217_.59.0703b08: 沈滯久滯也。淫以針反。潤淫。又餘針反。
T2217_.59.0703b09: 滯淫者久雨也。蟄又作墊。都念反。藏蟄
T2217_.59.0703b10: 意。顯可知矣。蔚翳者。蔚於謂反。茂蔚盛
T2217_.59.0703b11: ＊蔚。翳於計反。隱翳障＊翳。意時俗憂喜苦
T2217_.59.0703b13: 則當行捨心等者。五受中以捨受治世間憂
T2217_.59.0703b14: 喜樂受歟。今不擧苦受擧樂受顯苦受
T2217_.59.0703b15: 歟。或又攝憂歟。開彼故。三受五受開合不
T2217_.59.0703b16: 同故。唯識論第五云。或總分五。謂苦樂憂喜
T2217_.59.0703b17: 捨。三中苦樂各分二者逼悦身心相各異
T2217_.59.0703b18: 故。由無分別有分別故。＊最重輕微有差別
T2217_.59.0703b19: 故。不苦不樂不分二者非逼非悦相無異
T2217_.59.0703b21: 捨心歟。猶如智心能治出信耳
T2217_.59.0703b22: 常修治耕墾者。墾𢫈佷反。訓堀也。芸除苅
T2217_.59.0703b23: 拂也。迴此功力修事其心者。私案有二意。
T2217_.59.0703b25: 心者以嚴身塗養具翻供養福田欲成勝
T2217_.59.0703b26: 果之心也。一云迴嚴身功力修事。而其迴心
T2217_.59.0703b28: 還復自推求是心等者。問。觀展轉縁生義
T2217_.59.0703b29:字門實義。故疏七釋字實義云。一切
T2217_.59.0703c01: 法無不從衆縁生。從縁生者悉皆有始有
T2217_.59.0703c02: 本。今觀此能生之縁亦復從衆因縁生展
T2217_.59.0703c03: 轉從縁。誰爲其本。如是觀察時則知本不
T2217_.59.0703c05: 無窮盡。未知本不生際。故異彼義矣
T2217_.59.0703c06: 當一向安心等者。抄云。當念一向安心於
T2217_.59.0703c07: 四諦之理務令貫穿窮徹。所謂生滅無生無
T2217_.59.0703c08: 量無作。從淺之深以盡因果。離此之上更
T2217_.59.0703c09: 生推求則但増心數。徒令發狂終無其理。
T2217_.59.0703c12: 無作四諦圓教故。但疏似作二釋。抄爲一
T2217_.59.0703c13: 釋歟
T2217_.59.0703c14: 無明住地三毒之根者。抄云。謂三毒從無明
T2217_.59.0703c15: 住地生。増長名三毒根。若無明住地壞時彼
T2217_.59.0703c16: 亦隨壞。○唯識疏云。煩惱有二種。謂住地煩
T2217_.59.0703c17: 惱及起煩惱。住地有四。謂見一處乃至有愛。
T2217_.59.0703c19: 此意二障相望爲能所生也。謂無明者所知
T2217_.59.0703c20: 障四住煩惱障故。意所知無明住地生煩惱
T2217_.59.0703c22: 根本此五根本豈但初劫所度人執乎。五根
T2217_.59.0703c23: 本通三妄故。況淨影釋以勝鬘起煩惱未必
T2217_.59.0703c24: 爲無明住地。具如釋論愚抄辨。恐不合疏
T2217_.59.0703c25: 家釋義。亦疏第三云。爲一生補處菩薩擇
T2217_.59.0703c27: 此文微細妄執望三妄而爲根本。故云無
T2217_.59.0703c28: 明三毒之根歟。勝鬘經云。無明住地其力最
T2217_.59.0704a02: 根本外更有能生無明。今文之隔法詞歟。
T2217_.59.0704a03: 又義。無明是三毒五根本中隨一癡也。雖其
T2217_.59.0704a04: 中諸煩惱生必由癡故云爾。非五根本之
T2217_.59.0704a05: 外有別體也。故法相宗釋云。諸煩惱生必由
T2217_.59.0704a07: 百六十心可増其數。既不爾未別體也。
T2217_.59.0704a09: 總似云無明愚癡。然實貪嗔生起。又必由
T2217_.59.0704a10: 無明故云爾歟。問。若爾下文云我倒所生
T2217_.59.0704a12: 之見惑邊故云爾。非遮必由癡故義。此義
T2217_.59.0704a13: 通見修。無簡別故。況我倒五見攝非本惑。
T2217_.59.0704a14: 何云能生根本。應知爲取三毒見惑邊耳。
T2217_.59.0704a15: 妄想不生者指上無明住地云妄想也。故
T2217_.59.0704a18: 論根本無明又是也
T2217_.59.0704a19: 常以高擧爲性等者。唯識論六云。＊云何爲
T2217_.59.0704a20: 慢。恃己於他高擧爲性。能障不慢生苦爲
T2217_.59.0704a21: 業。謂若有慢於徳有徳心不謙下。由此
T2217_.59.0704a24: 者論心不謙下之意也。不可屈撓者抄云。
T2217_.59.0704a27: 反。如草反擾撓覽撓曲也。常操者常心操
T2217_.59.0704a28: 歟。以忍辱下明對治也
T2217_.59.0704a29: 前心務高此心務廣者。前彌慮心於師僧等
T2217_.59.0704b01: 勝人生高擧故七慢中慢過慢也。倶舍論十
T2217_.59.0704b03: 一切勝事皆歸於已似増上慢。光記云。於
T2217_.59.0704b05: 故知今二＊心於慢開之故對治釋云不應
T2217_.59.0704b07: 譬如完堅之器者。廣韻云。完全也
T2217_.59.0704b08: 如是同性者。此一句示能同之心也。此心亦
T2217_.59.0704b09: 爾下釋此句也。已下釋上二句也。文點云。
T2217_.59.0704b11: 今如是同性一句別顯受生心能同總通諸
T2217_.59.0704b12: 心能似也
T2217_.59.0704b13: 由黒白業受善惡報者。此倶舍論等中明四
T2217_.59.0704b14: 業中白白業黒黒業二種也。如次異熟。又白
T2217_.59.0704b15: 黒故云受善惡報。故頌疏十六云。欲界諸不
T2217_.59.0704b16: 善業一向名黒。染污性故。異熟亦黒。不可意
T2217_.59.0704b17: 故。色界善業一向名白。不雜惡故。異熟亦
T2217_.59.0704b19: 白。何云白黒乎。答。若云黒白亂第三雜業
T2217_.59.0704b20: 故。爲顯是善惡二種業云白黒也。四業中
T2217_.59.0704b21: 無隨一白黒故。故光記云。以欲界中惡勝
T2217_.59.0704b23: 知今白黒者擧欲不善色善業也。由所作種
T2217_.59.0704b24: 種雜故等者第三黒白業也。故頌疏云。欲界
T2217_.59.0704b25: 善業名黒白。惡所雜故。異熟亦黒白。非愛
T2217_.59.0704b26: 果雜故。善性是白非是黒。黒來陵雜立黒白
T2217_.59.0704b28: 彼彼無量差別身。何但云人果耶。答。非愛
T2217_.59.0704b29: 果雜故云無量身歟。或又大師釋云。人及修
T2217_.59.0704c02: 身歟。問。若爾惡果既通三惡趣。何不云
T2217_.59.0704c03: 無量。乎。答。彼雖三趣皆惡果故。此雖二
T2217_.59.0704c04: 趣有善惡果故。又修羅通天鬼畜三趣故
T2217_.59.0704c05: 言實有四趣故云無量歟
T2217_.59.0704c06: 除去不善純修白法者。或云。前白黒業中除
T2217_.59.0704c07: 去黒業純修白業故云純白。前與黒倶故
T2217_.59.0704c08: 非純耳。應知由所作種種雜故等者釋成上
T2217_.59.0704c09: 白黒業等也。就此善中等者。此善有命終生
T2217_.59.0704c10: 天後得涅槃之功故云更去麁鑛乃至得成
T2217_.59.0704c11: 醍醐妙果也。私云。六十心皆所治妄心故黒
T2217_.59.0704c12: 白倶所治妄心。何其中捨黒取白。況復今白
T2217_.59.0704c13: 黒業所似之譬也。全非能同之心。何云取
T2217_.59.0704c14: 彼中乎。故知今能治白法者無漏業歟。所以
T2217_.59.0704c15: 未得出世以來六十心與善種雜起故四業
T2217_.59.0704c16: 中有漏三種業爲所治無漏業爲能治也。故
T2217_.59.0704c17: 倶舍論云。佛依業果性類不同所治能治殊
T2217_.59.0704c19: 治也。無漏能治也。謂無漏業能盡彼前黒等
T2217_.59.0704c21: 惡。何唯云除去不善。又無漏名非黒非白。
T2217_.59.0704c22: 但云純白＊耶。答。若望無漏有漏善猶屬
T2217_.59.0704c23: 惡故。故釋論中五趣四生業皆名惡業也。
T2217_.59.0704c24: 上行者能同心亦兼善惡者可漏無漏。若
T2217_.59.0704c25: 不爾者行者以所修行迴向惡趣乎。或又
T2217_.59.0704c26: 除去不善者以無漏除有漏不善。就此善
T2217_.59.0704c27: 中下以無漏去有漏善也。又依前義去
T2217_.59.0704c28: 因劣無漏得果無漏義也。又非黒非白者
T2217_.59.0704c29: 彼論釋此事云。此非白言是密意説。謂佛
T2217_.59.0705a01: 於彼大空經中告阿難陀。諸無學法純善
T2217_.59.0705a03: 第六十心梵本缺文者。或本云。第六十云何
T2217_.59.0705a04: 世心。梵本缺文。又經異本釋相終有此四
T2217_.59.0705a05: 字。私案經疏倶以無本爲善。所以者何。既
T2217_.59.0705a06: 云梵本缺文。又云少一猨猴心不云世心。
T2217_.59.0705a07: 又經中列名中既不標。釋相中何致此問
T2217_.59.0705a08: 乎。問。歌詠心泥心雖列名擧之又釋相中
T2217_.59.0705a09: 致問疏中釋梵本缺文。今又可爾＊耶。答。彼
T2217_.59.0705a10: 二心釋義是異今釋。故二心釋云。第三十
T2217_.59.0705a11: 二歌詠心梵本缺文不釋。阿闍梨言。此喩
T2217_.59.0705a13: 問故疏標歌詠心泥心未釋行相。故云缺
T2217_.59.0705a14: 文不釋。顯闕釋文之義。又云阿闍梨言此
T2217_.59.0705a15: 喩傳法音也出行相而未云少歌詠心。
T2217_.59.0705a16: 然今但云第六十心不標名。又無不釋言。
T2217_.59.0705a17: 應知梵本闕名及釋也。又經若有列名及
T2217_.59.0705a18: 問何云少猨猴心。直可釋行相也。又設雖
T2217_.59.0705a19: 有問准前二心應云第六十世心。若第六
T2217_.59.0705a20: 十心外有云何世心句似重言無用。就中
T2217_.59.0705a21: 諸本經皆列名無擧此名。何輒致問矣。故
T2217_.59.0705a22: 知云何世心本誤歟。其性躁動者或本躁字
T2217_.59.0705a23: 也。廣韻云躁動也
T2217_.59.0705a24: 猶如猨猴放一捉一者。猨猴者彌猴也。捉廣
T2217_.59.0705a27: 或時行者本情偏多等者。如獼猴心等云本
T2217_.59.0705a28: 情偏多。此行人散亂偏多故。云今就偏盛
T2217_.59.0705a29: 而言即此意矣。多貪多嗔等偏多又可同之
T2217_.59.0705b01: 耳。發動先習者謂天心修羅心龍心女心自
T2217_.59.0705b02: 在心歌詠心農夫心舞心室宅心也。此九心
T2217_.59.0705b03: 中前六從法立名後三從喩得稱也。此外
T2217_.59.0705b04: 心復或依法立名。從初貪心至無諍心
T2217_.59.0705b05: 十四心幷人心慳心窟心已上十七心也。又
T2217_.59.0705b06: 約譬呼名。謂商人心又從河心至鼠心
T2217_.59.0705b07: 七心及撃鼓心又從師子心至板心十心
T2217_.59.0705b08: 從顯色心至猨猴心十二心也。已上三十
T2217_.59.0705b09: 也。或兼法譬心。謂守護心羅刹心迷心三心
T2217_.59.0705b10: 也。或一時雜起等者。此六十心中或一時倶
T2217_.59.0705b11: 起或前後次第而生也。問。依發動先習義六
T2217_.59.0705b12: 道心具生八部心可起乎。答。六道中擧五
T2217_.59.0705b13: 道顯地獄。羅刹鬼道攝歟。又地獄攝歟。又
T2217_.59.0705b15: 自然得順淨菩提心者。今此順義通遠近。若
T2217_.59.0705b16: 約與善種雜起之義未得唯蘊無我等。故
T2217_.59.0705b17: 覺察心遠順初地淨菩提心故猶如順解
T2217_.59.0705b18: 脱分也。若約如歌詠心云當得内證之惠
T2217_.59.0705b19: 幷舞心云當念除蓋障三昧等。近淨菩提心
T2217_.59.0705b20: 故猶如順決擇分也
T2217_.59.0705b21: 平治心地時等者。抄云。謂阿闍梨爲弟子
T2217_.59.0705b22: 作漫荼羅擇地之時。地中一切惡物一一
T2217_.59.0705b23: 擇去要令平淨乃至地中毛髮若不擇去不
T2217_.59.0705b24: 名淨地○覺察已而揀去之乃名淨地也
T2217_.59.0705b26: 可於中達立大悲漫荼羅。即住於深定審
T2217_.59.0705b27: 諦分別觀之以惠甄擇。去無所堪住雜穢
T2217_.59.0705b28: 諸垢。然後令堅實爲作莊嚴。不然則宿業
T2217_.59.0705b29: 餘氣能生障礙也○毛髮謂六十心等○灰
T2217_.59.0705c01: 炭謂示小法起二乘心○若欲使極淨道
T2217_.59.0705c02: 場者百六十種上中微垢皆擇使無餘。乃至
T2217_.59.0705c03: 至灌頂地中非淨土者悉宜簡去之。方名
T2217_.59.0705c05: 爲弟子擇治平地。若論外事自如常釋。若
T2217_.59.0705c06: 爲我倒凡夫擇得一念守齊種子心治令
T2217_.59.0705c07: 平正亦名治地。乃至爲一生補處菩薩擇
T2217_.59.0705c09: 准此等釋。治毛髮六十心初至出世初心
T2217_.59.0705c10: 未及治灰炭度百六十心度無明極細歟
T2217_.59.0705c11: 三劫段
T2217_.59.0705c12: 經一二三四五再數等者。問。法體未顯。由
T2217_.59.0705c13: 何再數説來耶。答。或云。由前六十心文此
T2217_.59.0705c14: 説來也。問。彼文貪心無貪心等專明再數義。
T2217_.59.0705c15: 非全示五根本體。況彼但見惑。今通見修。
T2217_.59.0705c16: 義門既異。何依彼云明今再數乎答。貪無
T2217_.59.0705c17: 貪名異其體同貪。嗔心慈心等亦爾。以末推
T2217_.59.0705c18: 本。貪嗔癡等義自顯故。疏云謂貪嗔癡慢
T2217_.59.0705c19: 疑也。又寛狹雖異貪嗔等義同故。或又六
T2217_.59.0705c20: 十心何局見惑矣。故乘前此文來矣。或又
T2217_.59.0705c21: 六十心中説再數故百六十心五重再數依
T2217_.59.0705c22: 彼文而來也。私云。大本中具出名相。今略
T2217_.59.0705c23: 本故但擧再數説也。故知依大本而此説
T2217_.59.0705c25: 如起信論摩訶衍者句牒大覺經文也。問。
T2217_.59.0705c26: 再數局五重。有何因耶。答。暹僧都云。此
T2217_.59.0705c27: 根本煩惱横有五種故竪亦有五再數歟。
T2217_.59.0705c28: 私云。爲對百六十摩訶衍歟。或隨宜安立。
T2217_.59.0705c29: 何必責所由矣
T2217_.59.0706a01: 疏亦是答諸心相等者。私記第十云。自下明
T2217_.59.0706a02: 百六十心義也。是即答前第八問凡夫異熟
T2217_.59.0706a03: 心義也。又出世間心生乃至四分之一度於
T2217_.59.0706a05: 私云。此記意以越世間三妄執句中所越百
T2217_.59.0706a06: 六十心答前第八問云也。此義不然。第八
T2217_.59.0706a07: 問前未答。何云亦是乎。故知可答第四心
T2217_.59.0706a08: 諸相句也。前六十心答彼今復答故云亦
T2217_.59.0706a09: 是也。猶如六無畏文云猶是答前心相句
T2217_.59.0706a10: 矣。然三處答之請心相句兼三意故。所
T2217_.59.0706a11: 以六十心唯顯染心義六無畏偏示淨心義。
T2217_.59.0706a12: 今通染淨心也。若爾今文廣通能越所越
T2217_.59.0706a13: 心。何唯云衆生異熟心而配初一句耶。疏
T2217_.59.0706a14: 中既唱一章不別屬。故知諸心相問通能
T2217_.59.0706a15: 所越文心殊異唯在於能越文故不指屬
T2217_.59.0706a16: 也。或云。心殊異通第八九二句。若爾殊異又
T2217_.59.0706a17: 遍全文歟。若約染淨心自位答心相。若
T2217_.59.0706a18: 又相望互異故答殊異也。私云。疏第一云
T2217_.59.0706a19: 瑜伽行者殊異之心專可淨心。又十八釋云
T2217_.59.0706a21: 同是淨法。因果雖別倶又善體也。何云通
T2217_.59.0706a22: 染心矣。當知心相通染淨殊異唯能越心
T2217_.59.0706a23: 也問。若爾六無畏何不答殊異＊耶。答。彼
T2217_.59.0706a24: 唯淨心故今文對所度妄心顯能度殊異
T2217_.59.0706a25: 故。又義。於三劫淨心有顯密能所寄齊心。
T2217_.59.0706a26: 所寄齊淨心答心相。故六無畏云答心相
T2217_.59.0706a27: 而不云答殊異。今文中第三劫明能寄齊
T2217_.59.0706a28: 眞言行故此文答瑜伽行者殊異心也。問。
T2217_.59.0706a29: 其文既別。何不指屬＊耶。答。謂理實爲顯
T2217_.59.0706b01: 三劫皆通密不指屬歟。問。若爾六無畏亦
T2217_.59.0706b02: 可爾。何。答。彼經中偏説如常故若依疏意
T2217_.59.0706b03: 可爾也。故釋云。明三劫六無畏衆多心相
T2217_.59.0706b05: 疏由有無明故等者。五根本外存無明別體
T2217_.59.0706b06: 歟。能所生義別故。又譬樹根種子別故。故疏
T2217_.59.0706b09: 三妄外更出微細忘執。疏下文擧無明父母
T2217_.59.0706b10: 極細之垢矣。又義云。五根本中癡強勝故且
T2217_.59.0706b11: 云能生也。非有別體也。故疏下文云。謂
T2217_.59.0706b14: 必依諸惑故云爾也。五根本外非有別無
T2217_.59.0706b15: 明也。又義云。約體用且爲能所生。非別
T2217_.59.0706b16: 法歟。例如云因不如故得起而有矣。此三
T2217_.59.0706b17: 義中初義爲劣。若存別體者再數及六重
T2217_.59.0706b18: 故。或又彼一開五。故非再數歟。仍經中不
T2217_.59.0706b19: 説耳。第二義爲勝矣
T2217_.59.0706b20: 所以不説五見等者。抄云。所以不説五見等
T2217_.59.0706b21: 者此通妨也。謂有妨云。根本煩惱有六。何
T2217_.59.0706b22: 以但言由有無明故生五根本煩惱不説
T2217_.59.0706b23: 生五見。豈五見不從無明生耶。故今通
T2217_.59.0706b25: 釋意爲顯五見又本惑而無明所生成此
T2217_.59.0706b26: 釋也。未必謂見修分別幷爲末惑之義也。
T2217_.59.0706b27: 又智證大師雜抄第七云。又以屬見煩惱多
T2217_.59.0706b28: 在六十心中者。私謂見煩惱多在五根本中
T2217_.59.0706b29: 之疑使所也。法界次第即名此五爲五鈍
T2217_.59.0706c02: 相疑及五見唯見惑故且約見惑同邊云在
T2217_.59.0706c03: 疑使所未必屬彼。利鈍別故。引法界次第
T2217_.59.0706c04: 即此意歟。又違疏文故。或又六十心中五根
T2217_.59.0706c05: 本中疑使所存五見歟。此又見惑同故攝彼
T2217_.59.0706c06: 歟。但多在六十心者彼見惑爲本故云爾。非
T2217_.59.0706c07: 無修惑。故擧貪嗔等。今百六十心修惑爲
T2217_.59.0706c08: 宗。故專擧五鈍疑攝五見也。般若寺抄一
T2217_.59.0706c09: 云。問。六十心以何爲根本。答。以五見爲
T2217_.59.0706c11: 釋意於五根本有見修二義。六十心是從
T2217_.59.0706c12: 五根本見惑邊開也准知百六十心從五根
T2217_.59.0706c13: 本修惑邊開歟。應知六十百六十同但於
T2217_.59.0706c14: 五鈍開而各攝五利歟。教相抄第三云。此
T2217_.59.0706c15: 即顯五見爲貪等之末惑尚在百六十心之
T2217_.59.0706c16: 中也。非爲成五見百六十心所不攝之義。
T2217_.59.0706c18: 見而爲五根本之末惑所由也。意屬五見
T2217_.59.0706c20: 見惑矣。問。大小乘經論中皆以五見名根
T2217_.59.0706c21: 本煩惱。故百法論云。根本六者一貪二嗔
T2217_.59.0706c24: 若爾何違顯密釋義爲末惑耶。況復十煩
T2217_.59.0706c25: 惱是利鈍水火法。何以五利爲五鈍末惑
T2217_.59.0706c26: 乎。答。本末隨宜故。唯識中百二十八根本煩
T2217_.59.0706c27: 惱薩迦耶見而爲上首者。身見爲諸惑本。又
T2217_.59.0706c28: 如云諸煩惱生必由癡故者以無明爲本。
T2217_.59.0706c29: 今疏又云由無明故等。又云我倒所生等。准
T2217_.59.0707a01: 知又利鈍雖異引生義不定。何不爲末惑
T2217_.59.0707a02: 矣。私記第十云。是明於百六十心不攝五
T2217_.59.0707a04: 等是屬見煩惱所引生惑也。此百六十心之
T2217_.59.0707a05: 中五根本煩惱是屬愛類也。是類別故但此
T2217_.59.0707a06: 經雖説屬愛百六十義。而理實於五見煩
T2217_.59.0707a09: 唯是見惑。何百六十心唯修惑耶。又於第一
T2217_.59.0707a10: 重内有三種三妄。六十心既麁妄攝。何見修
T2217_.59.0707a11: 大別乎。答。疑是倶舍唯識等雖判唯見惑。
T2217_.59.0707a12: 義章中於疑分別疑事疑理。通見修歟。私
T2217_.59.0707a13: 記云。疑是始教中判唯見斷今圓密兩教中
T2217_.59.0707a15: 鈍五利各有三妄故見修倶指第一重内無
T2217_.59.0707a16: 失或人云。六十心廣。通十煩惱故。百六十
T2217_.59.0707a17: 心狹局五鈍故。故陀羅尼義云。問。此百六
T2217_.59.0707a18: 十心十煩惱中何煩惱＊耶。答。五根本煩惱心。
T2217_.59.0707a19: 謂貪嗔癡慢疑也。所謂不説五見以屬見
T2217_.59.0707a21: 六十心百六十心可通見修二惑。眞言行者
T2217_.59.0707a22: 雜起心何唯局見惑不通修惑。多分應是
T2217_.59.0707a23: 任運起惑。未必依邪師等。故但下見道所
T2217_.59.0707a24: 斷擧六十心者彼且取見惑邊故云我倒
T2217_.59.0707a27: 大乘意身邊二見通見修故我倒所生義非
T2217_.59.0707a28: 局見惑之因歟。又疑是唯分別起大小乘所
T2217_.59.0707a29: 制無違。何唯云修惑。義章釋彼具釋云。疑
T2217_.59.0707b01: 有二種。一者疑事○二者疑理○小乘法中
T2217_.59.0707b03: 疑是大乘意歟。然彼章釋見修云。大乘所
T2217_.59.0707b04: 説一切煩惱無不迷理。於中麁者判爲見
T2217_.59.0707b06: 事何非見斷。故唯識論雖判疑唯分別起。
T2217_.59.0707b09: 五根本雖皆見惑非謂五皆修惑歟。當知
T2217_.59.0707b10: 六十百六十皆通見修故亦各可攝十煩
T2217_.59.0707b11: 惱。百六十心又五根本癡攝五見歟。故疏第
T2217_.59.0707b12: 十列六根本次第異諸論説癡次擧見。可
T2217_.59.0707b15: 十心文專擧五鈍未見五見名。若在六十
T2217_.59.0707b16: 心故今不示者專今不可擧五鈍耶。答。六
T2217_.59.0707b17: 十心中雖擧五鈍彼再數末惑非本。故五
T2217_.59.0707b18: 見無名非無其體謂河心邊見自在心等身
T2217_.59.0707b19: 見歟。故云爾歟。或云。屬見煩惱者非直取
T2217_.59.0707b20: 五見體。取見倶生之惑及前後所引之惑
T2217_.59.0707b21: 云屬見煩惱歟。何者六十心中亦有五鈍
T2217_.59.0707b22: 故。謂見倶生但局五鈍所引廣通十煩惱
T2217_.59.0707b23: 也。意云。以能屬見倶生及前後起之煩惱多
T2217_.59.0707b26: 悉之。又義。屬見者。屬見惑煩惱有六中
T2217_.59.0707b28: 十心中故云多也。或義云。私謂。五根本煩
T2217_.59.0707b29: 惱中除疑外只是鈍使。此之四種自通利鈍。
T2217_.59.0707c01: 又渉見思。言不説者見惑是初果所斷即初
T2217_.59.0707c02: 重中初重是也。今只取二果已上所斷故云
T2217_.59.0707c04: 乘章第六云。依如毘曇。前五是利。推求性
T2217_.59.0707c05: 故後五是鈍。非推求故。前依成實○前
T2217_.59.0707c06: 五唯利。後五種中貪嗔慢疑一向是鈍。無明
T2217_.59.0707c08: 違三宗説矣。又百六十心局二果所斷未
T2217_.59.0707c09: 審。麁妄中三重初六十心何非百六十攝乎｣
T2217_.59.0707c10: 疏初再數爲十等者。教相抄第三云。就此
T2217_.59.0707c11: 五鈍惑成百六十心時初再數爲十者。約
T2217_.59.0707c12: 所縁境。貪分二種謂貪心無貪心。乃至疑分
T2217_.59.0707c13: 二。謂疑心決心也。故成十。此中貪心者
T2217_.59.0707c14: 貪染法故。無貪心者不好善處故。乃至疑
T2217_.59.0707c15: 心者疑善惡。決定心者一切行隨人教命而
T2217_.59.0707c16: 正惠觀察也。次第二再數成二十者。於貪
T2217_.59.0707c17: 心亦分二。謂縁色貪縁心貪也。無貪心亦
T2217_.59.0707c18: 分二。不求有漏善不求無漏善。乃至疑分
T2217_.59.0707c19: 二。謂縁色疑縁心疑。決定心亦分二。謂信
T2217_.59.0707c20: 無理苦行信無理樂行等也。故成二十。次
T2217_.59.0707c21: 第三再數成四十者。付上所成二十惑色
T2217_.59.0707c22: 貪分爲二。謂縁爲我所之境色貪縁他所
T2217_.59.0707c23: 有之色貪也。縁我所境時即起身見也。如
T2217_.59.0707c24: 是等即身見云貪之末惑也。心貪分二。謂
T2217_.59.0707c25: 愛自持戒心爲眞道愛他無色界衆生心
T2217_.59.0707c26: 爲涅槃。如此等即戒取見。取云貪末惑也。
T2217_.59.0707c27: 乃至信無理苦行分二。信無理樂行亦分
T2217_.59.0707c28: 二。故成四十。如是五度數之故成百六十
T2217_.59.0707c29: 心。又義云。於五根本煩惱五返數之成百
T2217_.59.0708a03: 度數成百六十隨煩惱。今云貪嗔癡開者成
T2217_.59.0708a04: 百六十乃至八萬。三毒與五根本本數已不
T2217_.59.0708a05: 同。如何同云成百六十乎。答。五根本五度
T2217_.59.0708a06: 數之成百六十。故貪一煩惱起時有百六
T2217_.59.0708a07: 十。乃至疑煩惱起時亦有百六十。故三毒一
T2217_.59.0708a08: 一開時云有百六十也。問。五根本煩惱五
T2217_.59.0708a09: 度數成百六十方如何。答。疏云。此五根本
T2217_.59.0708a10: 煩惱初再數爲十第二再數成二十第三再
T2217_.59.0708a11: 數成四十第四再數成八十第五再數成
T2217_.59.0708a12: 百六十心。故云一二三四五再數成百六十
T2217_.59.0708a13: 心也。○問。五度再數成百六十意如何。
T2217_.59.0708a14: 答。一切衆生無明一念心性無始以來根本
T2217_.59.0708a15: 十煩惱隨煩惱乃至八萬塵勞皆悉具足。一
T2217_.59.0708a16: 一根本隨惑縁起一念貪心起時本來具足相
T2217_.59.0708a17: 應種類而有貪無嗔無嗔等十煩惱故云
T2217_.59.0708a18: 初再數爲十也。第二再數成二十者嗔煩惱
T2217_.59.0708a19: 起時嗔具前貪無貪等十無嗔具貪無貪等
T2217_.59.0708a20: 十故云第二再數成二十也。第三再數成
T2217_.59.0708a21: 四十者癡煩惱起時癡具前二十無癡具前
T2217_.59.0708a22: 二十故云第三再數成四十也。第四再數
T2217_.59.0708a23: 成八十者慢煩惱起時慢具前四十無慢具
T2217_.59.0708a24: 前四十故云第四再數成八十也。第五再
T2217_.59.0708a25: 數成百六十者疑煩惱起時疑具前八十無
T2217_.59.0708a26: 疑具前八十故云第五再數成百六十也。
T2217_.59.0708a27: 又疑爲始逆數至貪亦同成百六十也。五
T2217_.59.0708a28: 根本煩惱皆同始終次第無定但五中隨起
T2217_.59.0708a29: 爲始爲終。五度再數成百六十亦復如是。
T2217_.59.0708b01: 故貪具百六十嗔具百六十乃至疑具百
T2217_.59.0708b02: 六十有五種百六十也。此百六十具貪時
T2217_.59.0708b03: 此百六十皆成貪種類。具嗔時此百六十
T2217_.59.0708b04: 皆成嗔種類。如是五種百六十種類義門
T2217_.59.0708b05: 各別也。故摽貪嗔癡云百六十乃至八萬。
T2217_.59.0708b07: 者大師祕藏記云。三妄執貪嗔癡。開百六
T2217_.59.0708b09: 義中。朝譽意開五根本單成百六十。問答
T2217_.59.0708b10: 意五根本各各成百六十。初度再數二師雖
T2217_.59.0708b11: 同後後再數二義有殊故也。此中前義雖
T2217_.59.0708b12: 粗順疏文頗違記文矣。後義非啻順疏
T2217_.59.0708b13: 文亦冥記文矣。故知疏家擧五根本是顯
T2217_.59.0708b14: 再數數五返而成百六十宗家但擧三毒
T2217_.59.0708b15: 又示一一皆具百六十也。又記文擧三毒
T2217_.59.0708b16: 攝慢疑歟。義章第六云。二三毒分別除貪
T2217_.59.0708b17: 除嗔自餘一切悉是無明。故論説言。除貪
T2217_.59.0708b19: 以慢疑攝癡也問。再數何以知貪無貪等
T2217_.59.0708b20: 乎。答。大師陀羅尼義云。問。其百六十心者何
T2217_.59.0708b21: 耶。答。一貪心二無貪心三嗔心四慈心等。具
T2217_.59.0708b23: 也。具如經文者今經中六十心文也。應知六
T2217_.59.0708b24: 十心是示再數惑也。又等者等取五重再數
T2217_.59.0708b25: 名相。經文者指大本歟。故疏云。其名相具
T2217_.59.0708b27: 無嗔等其性唯善不通惡無記。何爲再數末
T2217_.59.0708b28: 惑。故唯識論釋十一唯善。倶舍論判唯是善
T2217_.59.0708b29: 性。何。答。其名雖同其體全別。此不貪善法
T2217_.59.0708c01: 彼不着三有故。又非無依憑。大般若經三
T2217_.59.0708c03: 菩薩摩訶薩能於如是甚深般若波羅密多
T2217_.59.0708c04: 生信解者何性何相何状何貎佛言。善現。
T2217_.59.0708c05: 是菩薩摩訶薩調伏貪嗔癡性爲性遠離
T2217_.59.0708c07: 訶薩調伏貪無貪嗔無嗔癡無癡性爲性遠
T2217_.59.0708c09: 若菩薩摩訶薩成就如是性相状貎乃於如
T2217_.59.0708c11: 文既以無貪無嗔等爲障信解之惑品。又
T2217_.59.0708c12: 正説中但云貪嗔癡復次文云貪無貪等應
T2217_.59.0708c13: 知再數貪等云貪無貪等也。故知無貪無
T2217_.59.0708c14: 嗔等爲再數末惑專出于此經矣
T2217_.59.0708c15: 常依二法不得中道等者。顯密問答抄下云。
T2217_.59.0708c16: 二法者貪無貪嗔無嗔乃至疑無疑等也。○
T2217_.59.0708c17: 隨事異名者。隨六塵境事起心愛色惡色
T2217_.59.0708c18: 愛聲惡聲亦嗔色喜色嗔聲喜聲如是事
T2217_.59.0708c19: 事有有無邊執不得中道故云隨事異名
T2217_.59.0708c21: 斷時二法之一時有二礙用故於五根本煩
T2217_.59.0708c23: 就此二中復更展轉等者。此文依再數而成
T2217_.59.0708c24: 八萬乃至無量之所由也。合譬中從此復更
T2217_.59.0708c25: 等文矣。若更約下出別義。謂於五根本又
T2217_.59.0708c26: 約九品等開百六十心乃至成無量也。
T2217_.59.0708c27: 故知説法説有二重譬中唯有一種也。又
T2217_.59.0708c28: 云。此義不爾。以衆生下出再數所由。中以
T2217_.59.0709a01: 也。意云。衆生五根本煩惱心中先貪心一種
T2217_.59.0709a02: 隨所作事業而異二名也。依染淨污淨
T2217_.59.0709a03: 心名貪心不染善法故名無貪心。故云
T2217_.59.0709a04: 常依二法隨事異名也。餘又爾也。次就此二
T2217_.59.0709a06: 四反再數成百六十心也。彼等名相如大本
T2217_.59.0709a08: 幷無量之義也。可合譬中從此復更等。法
T2217_.59.0709a09: 譬相順。何煩法中分兩重乎。若百六十心
T2217_.59.0709a10: 又約九品者不順再數經文。又約九品再
T2217_.59.0709a11: 數五反再數其數可増百六十矣。故知若更
T2217_.59.0709a12: 前百六十心約九品等數乃至成八萬及無
T2217_.59.0709a14: 又如劫初時人等者。頌疏第十二云。劫初時
T2217_.59.0709a15: 人皆如色界。諸根無缺形色端嚴。身帶光
T2217_.59.0709a16: 明騰空自在。飮食喜樂長壽久住。有如是
T2217_.59.0709a17: 類。地味漸生。其味甘美其香鬱馥。時有一
T2217_.59.0709a18: 人禀性耽味馥香取食。餘人隨學競取食
T2217_.59.0709a19: 之。爾時方名初受段食。資段食故身漸堅
T2217_.59.0709a20: 重光明隱沒黒闇便生。日月衆星從慈出現。
T2217_.59.0709a21: 由漸耽味地味便隱。從斯復有地皮餅生。
T2217_.59.0709a22: 競耽食之。地餅復隱。爾時復有林藤出現。
T2217_.59.0709a23: 競耽食故林藤復隱。爾時有非耕種香稻自
T2217_.59.0709a24: 生。衆共取之以充所食。此食麁故殘穢在
T2217_.59.0709a25: 身。爲欲蠲除便生二道。因斯遂復有男
T2217_.59.0709a26: 女二根生。由二根殊故形相亦異。宿習力
T2217_.59.0709a27: 故便相膽視。因此遂生非理作意。欲貪
T2217_.59.0709a28: 鬼魅惑亂身心失意猖狂行非梵行。人中
T2217_.59.0709a29: 欲鬼初生發此時。爾時諸人隨取香稻無
T2217_.59.0709b01: 所貯積。後時有人禀性嬾惰長取香稻貯
T2217_.59.0709b02: 擬所食。餘人隨學漸多停貯。由此於稻生
T2217_.59.0709b03: 我心多收無厭。隨收處無復再生。遂共
T2217_.59.0709b04: 分田慮遠盡於已分田生悋護心。於他
T2217_.59.0709b05: 分田有懷侵奪。劫偸過起始於此時。爲
T2217_.59.0709b06: 欲遮防共取聚評議僉量衆内一有徳
T2217_.59.0709b07: 人各以所收六分之一雇令防護封爲田
T2217_.59.0709b08: 主。因斯故立刹帝利名。大衆欽承恩流率
T2217_.59.0709b10: 此王爲首。時人或有情厭居樂家在空
T2217_.59.0709b12: 時有王貪悋財物不能均給國土人民。故
T2217_.59.0709b13: 貧匱人者多行賊盜。王爲禁止行輕重罰。
T2217_.59.0709b14: 爲殺害業始於此時。時有罪人心怖刑罰
T2217_.59.0709b15: 覆藏其罪異想發言。虚誑語生此時爲首
T2217_.59.0709b18: 乃至言顯何物乎。可見阿含經矣。問。今一
T2217_.59.0709b19: 段文法譬中何耶。答。或云。法説也。如者指事
T2217_.59.0709b20: 義也。煩惱生起義專是法説。故知法譬後重
T2217_.59.0709b21: 出擧法説現證也。或云。譬説中有兩重其
T2217_.59.0709b22: 一也。又言。顯譬有二重。如者譬喩義也。合
T2217_.59.0709b23: 説文中爲此喩者等者此意矣。但以法譬法
T2217_.59.0709b25: 擧劫初現證顯滅後煩惱生起。故爲法譬
T2217_.59.0709b26: 也。又義云。准法花三周説。法譬因縁次第
T2217_.59.0709b27: 歟。謂雖上以法譬明再數義而未示無明
T2217_.59.0709b28: 生起等因縁故又擧如劫初人示彼生起之
T2217_.59.0709b29: 因縁。例如善心生起擧劫初人等矣。但所
T2217_.59.0709c01: 以爲此喩者。喩者曉義。未必譬喩之義
T2217_.59.0709c02: ＊也即曉釋義也。猶如二教論云喩曰耳
T2217_.59.0709c03: 大日經疏指心鈔卷九
T2217_.59.0709c04:
T2217_.59.0709c05:
T2217_.59.0709c06:
T2217_.59.0709c07:大日經疏指心鈔卷第十
T2217_.59.0709c08: 疏卷第二之三
T2217_.59.0709c09: 若以淨菩提心等者。抄第三云。疏若以淨
T2217_.59.0709c10: 菩提心等者。若言不定之意。此有二義。謂
T2217_.59.0709c11: 若以淨菩提心爲出世間心即是超越三
T2217_.59.0709c12: 劫瑜祇之行。則出世間心生。出世間心生即
T2217_.59.0709c13: 是淨菩提心。此心出於一切世間故。若以
T2217_.59.0709c14: 佛惠初心爲出世間心即是三阿祇劫成
T2217_.59.0709c15: 佛亦名出世間心。今言三阿僧祇劫即三種
T2217_.59.0709c16: 妄執。行者若一生越此三妄執即一生成佛。
T2217_.59.0709c18: 三述意云。此釋心云。於三妄執斷位疏心
T2217_.59.0709c19: 有二義。謂疏若以淨菩提心等者。若以初
T2217_.59.0709c20: 地爲出世間心是即地前斷三妄執也。若
T2217_.59.0709c21: 依此義可言經所説三瑜祇行皆是地前所
T2217_.59.0709c22: 行也。疏梵云劫波有二義等下第二義。若以
T2217_.59.0709c23: 佛果爲出世間心即三妄執至第十地盡
T2217_.59.0709c25: 云。今約因中具有麁･細･極細三重妄執障
T2217_.59.0709c26: 翳菩提。即以地前祕密方便越初劫一重麁
T2217_.59.0709c27: 妄名離一切障出世間心生。見心明道
T2217_.59.0709c28: 時淨菩提心始得顯現。如是練修至八地。
T2217_.59.0709c29: 時越第二劫一重妄執名離一切障。其菩
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_.59.0676a06: 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_.59.0676a11: 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_.59.0676a16: 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_.59.0676a24: 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_.59.0676a28: 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_.59.0676b04: 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_.59.0676b07: 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_.59.0676b12: 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_.59.0676b17: | 更有所從。反覆結之 | 文 |
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_.59.0676b22: 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_.59.0676b27: 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:
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_.59.0676c16: 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_.59.0676c23: 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_.59.0676c27: 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_.59.0677a01: | 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。    天三兄弟者    | 二 |  |
| T2217_.59.0677a04: |  | 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_.59.0677a07: 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_.59.0677a12: | 是人一是非人也 | 文 | 此等説欲天攝歟。或人 |
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_.59.0677a20: | 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_.59.0677a23: 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_.59.0677b02: 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_.59.0677b07: 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_.59.0677b10: 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_.59.0677b19: 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_.59.0677b23: 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_.59.0677c02: 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_.59.0677c15: 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_.59.0677c29: 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_.59.0678a03: 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_.59.0678a07: 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_.59.0678a20: 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_.59.0678a23: 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_.59.0678b02: | 文處歟 | 云云 | 若爾唯識等又破外道等。彼又 |
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_.59.0678b08: 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_.59.0678b12: 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_.59.0678b16: 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_.59.0678b23: 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_.59.0678c06: 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_.59.0678c09: 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_.59.0678c17: 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_.59.0678c21: | 諸蘊相續等 | 文 | 論主述有 部意也 | 倶舍以有部破外 |
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_.59.0679a02: 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_.59.0679a23: 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_.59.0679b01: 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_.59.0679b04: | 中陰品説亦然矣。問。若有從今世 | 乃至 | 識神 |
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_.59.0679b12: | 若有死生非神常。若無常則無我也 | 爲言 | 既 |
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_.59.0679b19: 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_.59.0679b29: | 故非涅槃寂靜也 | 爲言 | 應知以一三世有法 |
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_.59.0679c07: 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_.59.0679c18: 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_.59.0679c25: 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_.59.0680a04: 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_.59.0680a08: 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_.59.0680a12: 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_.59.0680a17: 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_.59.0680b01: | 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_.59.0680b04: 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_.59.0680b11: 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_.59.0680b20: 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_.59.0680b25: 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_.59.0680b29: 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_.59.0680c09: | 知色聲等五境云知者也 | 云云 | 准智論復次 |
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_.59.0680c27: 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_.59.0681a01: 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_.59.0681a04: 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_.59.0681a16: 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_.59.0681a22: 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_.59.0681a28: 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_.59.0681b02: 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_.59.0681b08: 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_.59.0681b13: 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_.59.0681b16: 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
是男聲| T2217_.59.0681b21: | 即智。 女聲即理也 | 云云 |
| 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_.59.0681b26: 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_.59.0681b29: 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_.59.0681c09: 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_.59.0681c14: 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_.59.0681c23: 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_.59.0682a01: 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_.59.0682a04: 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_.59.0682a10: 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_.59.0682a17: 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_.59.0682a21: | 皆是常待縁顯發方有詮表 | 文 | 疏云。待縁顯 |
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_.59.0682a27: 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_.59.0682b05: 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_.59.0682b08: 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_.59.0682b13: 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_.59.0682b26: 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_.59.0682c02: 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_.59.0682c09: 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_.59.0682c14: 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_.59.0682c18: 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_.59.0682c25: 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_.59.0683a01: 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_.59.0683a04: 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_.59.0683a15: 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_.59.0683a19: 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_.59.0683a26: 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_.59.0683a29: 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_.59.0683b03: 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_.59.0683b06: 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_.59.0683b09: | 順理者瑜祇也。故釋云。順理梵音瑜祇 | 文 | 此 |
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_.59.0683b16: 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_.59.0683c02: | 世心 | 取意 |
| T2217_.59.0683c04: | 羸其角 | 文 | 玉篇云。羝丁奚反。雄羊也 | 云云 | 羊 |
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_.59.0683c09: 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_.59.0683c17: 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_.59.0683c21: 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_.59.0683c29: 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_.59.0684a07: | 患曰戒。敬也莊也 | 文 | 問。准討要釋者關 |
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_.59.0684a12: 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_.59.0684a17: 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_.59.0684a27: 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_.59.0684b02: | 直以一日不食爲齊 | 文 | 外持齊一日不食云 |
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_.59.0684b10: | 文 | 既以一晝夜不食云斷食故。問。五通仙 |
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_.59.0684b19: 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_.59.0684b25: 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_.59.0684c01: 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_.59.0684c22: 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_.59.0685a06: 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_.59.0685a09: 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_.59.0685a19: 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_.59.0685b03: | 局人。何云人天十地乎 | 十心云 十地也 | 若云十 |
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_.59.0685b08: | 十善業道是人天因 | 文 | 問。六心五戒爲人天 |
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_.59.0685b17: 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_.59.0685b23: 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_.59.0685c03: | 文 | 文 | 又大師釋因便擧之。應知若外若内 |
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_.59.0685c15: | 出世之道 | 文 | 依兩處釋彼典詮護戒生天之 |
| T2217_.59.0685c17: | 寶三學名 | 文 | 可悉之。又義。大經要義云。既 |
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_.59.0685c23: 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_.59.0685c27: | 得生天 | 文 | 准此等釋。今護戒者佛世以前。 |
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_.59.0686a05: 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_.59.0686a11: | 養父母報在梵天 | 文 | 准設雖散善何不爲 |
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_.59.0686a16: 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_.59.0686a24: 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_.59.0686b22: 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_.59.0686b25: | 天因行。況今心乎 | 云云 | 私案。既雖起受用心 |
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_.59.0686c06: 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_.59.0686c09: 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_.59.0686c20: 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_.59.0687a03: 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_.59.0687a10: | 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_.59.0687a13: | 界大勢力。非三千界主也 | 文 | 安然大日經者 |
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
| T2217_.59.0687a17: | 自在天尋便命終 | 文 | 此金剛頂所説毘遮舍摩 |
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_.59.0687a25: 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_.59.0687a28: | 者此黒天。前所擧商羯羅天眷屬也 | 爲言 | 初 |
| 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_.59.0687b04: 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_.59.0687b07: 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_.59.0687b12: 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_.59.0687b16: 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_.59.0687b21: 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_.59.0687b24: | 一體三分。所謂梵天那羅延摩醯首羅 | 文 | 又 |
| T2217_.59.0687b26: | 摩醯首羅之異名也 | 文 | 准此釋。今三天是三 |
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_.59.0687c04: | 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_.59.0687c09: 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_.59.0687c18: 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_.59.0687c23: 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_.59.0687c26: | 文 | 何今許后乎。答。疏十四云。梵天無欲及 |
| T2217_.59.0687c28: | 也。義云妃也 | 文 | 義釋十 | 本 | 云。梵天無欲及 |
| T2217_.59.0688a01: | 是三昧義印故義云妃也 | 文 | 凡色天有男相 |
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_.59.0688a09: 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_.59.0688a24: 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_.59.0688a28: | 之功乎。別業雖惡滿業善故 | 云云 | 或云。此等 |
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_.59.0688b06: | 者有之 | 智度沙彌 等云云 |
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_.59.0688b12: 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_.59.0688b19: | 人。變一爲四韋陀 | 云云 | 違今文。然一四雖 |
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_.59.0688b27: 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_.59.0688c03: | 韋陀 | 云云 | 推此文。六論中二論釋四圍陀中 |
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_.59.0688c08: 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_.59.0688c11: | 天樂 | 文 | 又觀無量壽經疏釋四韋陀名宗云。 |
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_.59.0688c17: | 眞言門亦有火法 | 文 | 祕宗護摩。是爲對治外 |
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_.59.0688c22: 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_.59.0688c27: 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_.59.0689a01: 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_.59.0689a06: | 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_.59.0689a10: 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_.59.0689a13: ○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_.59.0689a16: 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_.59.0689a22: 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_.59.0689a26: 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_.59.0689b04: 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_.59.0689b08: 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_.59.0689b15: 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_.59.0689b25: 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_.59.0689c08: 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_.59.0689c12: 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_.59.0689c19: 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_.59.0689c26: | 文 | 准此文修證諸禪善故爲生天因。然起 |
| T2217_.59.0689c28: | 記釋味定云。愛能味著淨定故 | 文 |
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_.59.0690a04: 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_.59.0690a11: 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_.59.0690a23: | 勤求解脱。非彼能知涅槃 | 文 | 可思之 |
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_.59.0690a29: | 則得中道正觀 | 文 | 有空即法界義。全非偏眞 |
| T2217_.59.0690b02: | 法中以知因縁有故 | 等文 | 因縁是佛家大宗。 |
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_.59.0690b08: | 云。依人空門見於法界 | 文 | 又天台於三藏 |
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_.59.0690b13: 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_.59.0690b22: 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_.59.0690b25: 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_.59.0690c01: 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_.59.0690c07: 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_.59.0690c12: 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_.59.0690c25: 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_.59.0690c29: 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_.59.0691a14: 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_.59.0691a19: 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_.59.0691b04: 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_.59.0691b18: 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_.59.0691c09: 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_.59.0691c15: 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_.59.0691c20: 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_.59.0691c25: 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_.59.0691c28: 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_.59.0692a08: 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_.59.0692a22: | 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_.59.0692a25: 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_.59.0692a28: 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_.59.0692b12: 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_.59.0692b22: | 意爲愧。皆止息惡行爲業 | 取 |
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_.59.0692b28: 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_.59.0692c04: 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_.59.0692c09: 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_.59.0692c18: | 自斷煩惱入於涅槃即無是處 | 文 | 准此文 |
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_.59.0692c28: 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_.59.0693a08: 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_.59.0693a15: | 如下文呑服金剛喩 | 云云 | 准此文。若外若内 |
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_.59.0693b07: 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_.59.0693b10: 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_.59.0693b13: 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_.59.0693b19: 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_.59.0693b24: 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_.59.0693b28: 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_.59.0693c04: 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_.59.0693c08: 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_.59.0693c16: 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_.59.0693c19: | 世八心。下明超一劫行中亦明之耳 | 文 | 私 |
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_.59.0693c26: 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_.59.0694a01: | 八戒 | 文 | 何今背大小論釋云於一日中等 |
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_.59.0694a08: 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_.59.0694a12: 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_.59.0694a21: 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_.59.0694b12: 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_.59.0694b15: 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_.59.0694c10: | 乘十地各具八心文 | 文 | 又初劫釋云。若三乘 |
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_.59.0694c15: 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_.59.0694c20: 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_.59.0694c27: 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_.59.0695a04: | 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_.59.0695a07: 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_.59.0695a12: 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:
T2217_.59.0696a01:
T2217_.59.0696a02:
T2217_.59.0696a03:
T2217_.59.0696a04: 疏卷第二之二
T2217_.59.0696a05: 經唯願世尊説彼心者。抄云。經説彼心者即
T2217_.59.0696a06: 指彼六十心也。謂上問云心諸相與時願
| T2217_.59.0696a07: | 佛廣開演故 | 文 | 此意今重請但局六十心問 |
| T2217_.59.0696a09: | 劫文云。亦是答諸心相及心殊異也 | 文 | 此 |
T2217_.59.0696a11: 異。故非酬今問也。若云答心相故此問
T2217_.59.0696a12: 被彼可及六無畏文。彼又兼殊異故非鐘
T2217_.59.0696a13: 谷響也。私云。既云説彼心未云心相。此重
T2217_.59.0696a14: 請兼殊異何失。況三劫文無別請問。最可
T2217_.59.0696a15: 酬此問也。若九句中問故無重問者心相
T2217_.59.0696a16: 何重請及兩度矣。又三劫文心相酬此問
T2217_.59.0696a17: 者殊異何無今問乎。但諦聽心相者。問雖
T2217_.59.0696a18: 廣約六十心先答心相也。問。若爾六無畏
T2217_.59.0696a19: 又可酬此問。何又問乎。答。三劫答二句故。
T2217_.59.0696a20: 恐六無畏濫二句故。更問隨一也。或又
T2217_.59.0696a21: 復但問心相顯今問通二句也。故下問
T2217_.59.0696a22: 云演説心相。今云説彼心。可悉之。又義。
T2217_.59.0696a23: 三劫文心相邊近答前重問殊異邊遠答九
T2217_.59.0696a24: 句中也。兼二意故無重請也。又准十縁生
T2217_.59.0696a25: 句無重問而直答修行句。三劫文無重問
T2217_.59.0696a26: 答九句中無失
T2217_.59.0696a27: 初列六十心名次釋其相者。上唱經文中。
T2217_.59.0696a28: 謂貪心至受生心。是列名也。云何貪心下釋
T2217_.59.0696a29: 相也。問。今此二句爲釋云何已下經文先
T2217_.59.0696b01: 在文前明列名釋相義也。猶如云次明順
T2217_.59.0696b02: 理之心。故知云何貪心者列名也。謂隨順下
T2217_.59.0696b03: 釋相也。餘心亦爾也。況前文中名闕一釋
T2217_.59.0696b04: 闕三。於後文依阿闍梨所傳加名釋故
T2217_.59.0696b05: 非云六十心名等耶。答。凡答前問中有列
T2217_.59.0696b06: 名釋相。若此文唯釋云何已下者有不釋
T2217_.59.0696b07: 受生心已上文之過。又問句可屬釋相何
T2217_.59.0696b08: 云列名。例如釋論唱章判説門耳。又雖闕
T2217_.59.0696b09: 一三依阿闍梨意故云六十心也。又約滿
T2217_.59.0696b10: 數歟
T2217_.59.0696b11: 謂染著前境等者。今此二句釋經染著字
T2217_.59.0696b12: 也。唯識論云。云何爲貪。於有･有具･染著爲
| T2217_.59.0696b13: | 性 | 文 | 論疏云。於有者謂後有。即唯異熟。三有 |
T2217_.59.0696b15: 有具故或無漏法○薩婆多師縁無漏貪是
T2217_.59.0696b16: 善法欲。今大乘説愛佛貪業皆染污故與
T2217_.59.0696b17: 見倶生縁無漏起故無漏法能資長有亦
| T2217_.59.0696b18: | 名有具 | 文 | 准此釋。前境者通漏無漏善惡無 |
T2217_.59.0696b20: 境可局惡無記法歟。又依即是染污淨心
T2217_.59.0696b21: 釋通無漏歟。或又貪心起淨心染故云爾
T2217_.59.0696b22: 非所著境歟。若隨順修行此法者釋經隨順
T2217_.59.0696b23: 法三字也。此者指前染著前境也。此貪染
T2217_.59.0696b24: 即法故云此法也。行人順行此貪染法云
T2217_.59.0696b25: 有貪心也。餘修行名善今順行染法云修
T2217_.59.0696b26: 行也。修即行義故如云惡行耳。以心法下
T2217_.59.0696b27: 委釋順修義也。謂貪性内成事業彰于外
T2217_.59.0696b28: 故云有相也。第四慈心釋云。上慈字據内
| T2217_.59.0696b29: | 心下慈字是外相所爲事業也 | 文 | 今准此。云 |
| T2217_.59.0696c02: | 或本云。謂隨順貪染法者 | 文 | 可云下貪歟 |
T2217_.59.0696c04: 隨順修行之者明其心性之義或染污心或
T2217_.59.0696c05: 清淨心。問。云何是清淨貪心。答。眞言行者但
T2217_.59.0696c06: 觀貪心實相自然貪不染心即是清淨貪心。
T2217_.59.0696c07: 如下經明十六大菩薩第三名金剛貪染菩
| T2217_.59.0696c08: | 薩 | 文 | 大疏抄一云。諸句以隨順明義 | 云云 | 意 |
T2217_.59.0696c10: 知火性言也。可悉之。順者如依義准宗
| T2217_.59.0696c11: | 也 | 云云 |
| T2217_.59.0696c13: | 我時即名出世間心生度世間六十心 | 文 |
| T2217_.59.0696c15: | 守護心云。學聲聞者多生此心也 | 文 | 又釋 |
| T2217_.59.0696c16: | 室宅心云。多是聲聞習也 | 文 | 狗心亦同之。又 |
T2217_.59.0696c18: 除去法。此中灰炭疏釋云。謂示小法起二乘
| T2217_.59.0696c19: | 心 | 文 | 然今釋六十心云。平治心地時亦當 |
| T2217_.59.0696c20: | 一一簡去也 | 文 | 應知二乘心所除六十心攝 |
T2217_.59.0696c22: 順世善雜起之心。故疏第四云。謂六十心與
| T2217_.59.0696c23: | 善種八心共體而生 | 文 | 何三乘出世心爲六 |
T2217_.59.0696c25: 是多。以云除去二乘心不可爲攝六十
T2217_.59.0696c26: 心義。彼毛髮者六十心故。今平治心地約毛
T2217_.59.0696c27: 髮。彼廣除去三妄故。故下釋云。百六十種
| T2217_.59.0696c28: | 上中下微垢應擇使無餘 | 文 | 今文學聲聞等 |
| T2217_.59.0697a01: | 提心爲出世間心 | 文 | 准此釋地前三妄位 |
| T2217_.59.0697a03: | 惑通三重故 | 具如 下辦 | 故知初地淨菩提心爲出 |
T2217_.59.0697a05: 之所治。窟心得劫壽見未來佛以法明道
T2217_.59.0697a06: 爲能治。除障法明是淨菩提心異名故。或
T2217_.59.0697a07: 又六十心染淨心品相雜。水心云洗濯一切
T2217_.59.0697a08: 不善。板心云習行八齊。烏心云持戒修善。
T2217_.59.0697a09: 此等非一向不善故。若爾出世心隨宜可
T2217_.59.0697a10: 不定歟。或但皆染心也。持戒修善時於生
T2217_.59.0697a11: 死生怖爲烏心。非取戒善。又行八齊更
T2217_.59.0697a12: 不行餘善爲板心。非云八齊也
T2217_.59.0697a13: 與善種種雜起之心者。或云。雜起者相應倶
T2217_.59.0697a14: 起義歟。故疏第四云。謂六十心等與善種八
T2217_.59.0697a15: 心共體而生。及已覺察則宜除剪。未得出
| T2217_.59.0697a16: | 世間心以來雜起紛亂難可條緒 | 文 | 此釋 |
| T2217_.59.0697a18: | 當卷下釋云。或一時雜起 | 文 | 此豈非一時倶 |
T2217_.59.0697a20: 非倶起義也。性相釋云。諸相應法必同性故
| T2217_.59.0697a21: | 文 | 誰疑之。疏第四釋抄云。謂是六十心等與 |
T2217_.59.0697a23: 漏間雜而起也。又或一時雜起者六十心中
| T2217_.59.0697a24: | 相順心品倶起相違心品次第生 | 爲言 | 雜起言 |
T2217_.59.0697a26: 十心故倶起云雜起。其性同染故。今間雜
T2217_.59.0697a27: 生云雜起善染異故。又義。今宗異性相。彼
| T2217_.59.0697a28: | 云貪與嗔疑定不倶起 | 文 | 今六十心幷生故 |
T2217_.59.0697b01: 雖異同有漏故。若准雜修靜慮爲所由者
T2217_.59.0697b02: 可云與出世心雜起。既不爾。與有漏善
T2217_.59.0697b03: 倶起歟
T2217_.59.0697b04: 若行者善識眞僞等者。抄云。謂觀貪之實性
T2217_.59.0697b05: 善能了知。或貪爲眞而不貪爲僞。或不貪爲
T2217_.59.0697b06: 眞而貪爲僞。猶如農夫務除穢草以輔嘉
| T2217_.59.0697b07: | 苗 | 文 | 今此釋擧第二能治所治爲眞僞歟。 |
| T2217_.59.0697b09: | 釋云。此等皆是○與善種種雜起之心 | 文 | 隣 |
T2217_.59.0697b11: 穢草譬六十心也。雜起心中却染取善之
T2217_.59.0697b12: 義也。或云。既云輔嘉苗。此善輔淨菩提心。
T2217_.59.0697b13: 故淨菩提心應云嘉苗也。次下淨心勢力漸
T2217_.59.0697b14: 増者此意也。故下釋云。當於一切時留心
| T2217_.59.0697b15: | 覺察自然得順淨菩提心 | 文 | 今云。除穢草 |
T2217_.59.0697b17: 心即善八心也。故疏上釋云。淨心最初生起
| T2217_.59.0697b18: | 文 | 然下文云順淨菩提心。今有漏淨心順無 |
| T2217_.59.0697b20: | 求世間悉地障出世淨心 | 文 | 准此今淨心 |
T2217_.59.0697b22: 勿謂是因縁事相等者。抄云。不可一向謂
T2217_.59.0697b23: 是因縁事相之迹。輕忽如來至覺之言令
| T2217_.59.0697b24: | 心沒在於常教之中耳 | 文 | 或云。於雜起心 |
T2217_.59.0697b26: 知因縁事相而不觀不生實相者其心專
| T2217_.59.0697b27: | 沒常途淺權教中輕忽如來至實法 | 爲言 | 凡 |
| T2217_.59.0697b29: | 云云 | 私云。因縁事相者六十心事業外相也。至 |
T2217_.59.0697c02: 修明六十心義。是即令行者知妄心事相
T2217_.59.0697c03: 而爲令不沒妄心中也。而忽緒聖教使
| T2217_.59.0697c04: | 心沒妄心中。勿不自覺知 | 爲言 |
T2217_.59.0697c06: 非故云乃至歟。又今善者順世善心。出世
T2217_.59.0697c07: 無漏法云乃至矣。又善處者依報歟。此外法
T2217_.59.0697c08: 云乃至歟。所以約不示法無貪非一故
T2217_.59.0697c09: 云倶障善萠也。或又貪無貪同障善萠故
T2217_.59.0697c10: 云倶。依此義倶觀貪實相對治可通前
T2217_.59.0697c11: 貪心歟
T2217_.59.0697c12: 無染污心名同事異者。今無貪心與疏下所
T2217_.59.0697c13: 擧無貪善根及餘教所説無貪名同事異也
| T2217_.59.0697c14: | 爲言 | 唯識論六云。云何無貪。於有有具無著 |
| T2217_.59.0697c15: | 爲性。對治貪著作善爲業 | 文 | 故知彼不貪 |
T2217_.59.0697c17: 貪還貪心攝也。例如正理論中邪信釋是不
T2217_.59.0697c18: 信攝矣
T2217_.59.0697c19: 但觀貪心實相等者。抄云。如經偈云。三界極
T2217_.59.0697c20: 重罪不過於厭離。汝於貪欲處莫生厭離
| T2217_.59.0697c21: | 心。不應如彼二乘厭離衆生也 | 文 | 又經云。 |
| T2217_.59.0697c22: | 貪欲是涅槃 | 文 | 私云。貪心事相即不生生故 |
字不生際故云觀貪T2217_.59.0697c24: 實相也。問。觀貪實相可治貪心。何爲無
T2217_.59.0697c25: 貪對治乎。答。無貪即貪心故無違。或云。
T2217_.59.0697c26: 觀貪實相治貪無貪歟。云倶障善萠故。或
T2217_.59.0697c27: 云。初句通二心總句。自然下別句。此中初
T2217_.59.0697c28: 句明貪心對治後二句示無貪對治也
T2217_.59.0697c29: 經云何嗔心謂隨順怒法者。問。准性相釋。大
T2217_.59.0698a01: 乘嗔恚爲根本忿怒爲隨惑。小乘中忿小煩
T2217_.59.0698a02: 惱嗔不定地攝。若爾何問嗔答怒耶。答。六
T2217_.59.0698a03: 十心皆以順修明義故問嗔答怒也。以順
T2217_.59.0698a04: 修怒法顯嗔故。故釋云。怒謂嗔心發動事
| T2217_.59.0698a05: | 彰於外 | 云云 | 又唯識論第六云。謂嗔必令身 |
| T2217_.59.0698a06: | 心熱惱起諸惡業。不染性故 | 文 | 又云。謂懷 |
| T2217_.59.0698a08: | 體離嗔無別相用故 | 文 | 謂嗔必令身心熱惱 |
T2217_.59.0698a10: 彰於外之義也。疏釋既同彼。應知今經約
T2217_.59.0698a11: 體同不別立。彼論約内外異開二也。又顯
| T2217_.59.0698a12: | 揚論云。忿障無嗔故 | 文 | 此又忿與嗔同也｣ |
T2217_.59.0698a14: 嗔心相起之時但當於此衆多縁生句中而
| T2217_.59.0698a15: | 觀察之則不爲障也 | 文 | 今此能治可通諸 |
字本不生義。今經以T2217_.59.0698a17: 字爲宗故＊最可爲通治也。但今總兼別故｣
T2217_.59.0698a18: 愛見心垢之慈者。此再數時無嗔也。故云
T2217_.59.0698a19: 與嗔相違。與無嗔善名異事同猶如無貪
T2217_.59.0698a20: 也。此貪相應之慈故云愛見心垢等歟。非善
T2217_.59.0698a21: 種所生故。善種所生慈無量怨親平等故。非
T2217_.59.0698a22: 貪相應故。爲能所治也。慈無量以善無
T2217_.59.0698a23: 嗔爲體。瑜伽云。大悲以彼無嗔無癡二法
| T2217_.59.0698a24: | 爲體 | 文 | 今所治無嗔實嗔攝歟。例如無貪是 |
T2217_.59.0698a26: 嗔＊疑定不倶起故。答。顯密分岐。今宗許倶
| T2217_.59.0698a27: | 起歟。故下釋云。或一時雜起 | 文 | 況六十心與 |
| T2217_.59.0698a28: | 善雜起 | 云云 | 異性既倶起。貪嗔何不並。故釋 |
T2217_.59.0698b01: 而許四相倶起。此豈非貪嗔倶起義乎。或
T2217_.59.0698b02: 又唯識既云不倶起。今又可爾。愛見慈者
T2217_.59.0698b03: 貪攝歟。非嗔也。善慈既無嗔爲體。今何嗔
T2217_.59.0698b04: 爲體。行相相違故。但或一時雜起是約相順
| T2217_.59.0698b05: | 心也。與善種雜起者抄云。間雜生 | 文 | 釋論 |
T2217_.59.0698b07: 境因識果義。故無違矣。上慈據内等者准云
T2217_.59.0698b08: 何嗔心謂隨順怒法可知之。問内心慈答
T2217_.59.0698b09: 外相慈故云爾也
T2217_.59.0698b10: 遇便信受者。問。癡是迷闇爲性。故唯識云。
| T2217_.59.0698b11: | 迷闇爲性 | 文 | 信是心淨爲義。故次下云。信者 |
| T2217_.59.0698b12: | 能入 | 文 | 又信唯是善。癡惡無記性。體性既水 |
T2217_.59.0698b14: 是非遇便信受是迷闇義歟。例如彼性相中
T2217_.59.0698b15: 雖無貪爲唯善今立染污心也。今既信惡
T2217_.59.0698b16: 及非。豈淨心乎。猶如正理中邪信云是不信
T2217_.59.0698b17: 攝耳
T2217_.59.0698b18: 皆以智簡擇等者。以智惠簡擇所説法勝
T2217_.59.0698b19: 劣而捨劣取勝。是勝義菩提心。故戒序釋
| T2217_.59.0698b20: | 勝義心云。須簡知乘之優劣 | 云云 | 何此云所 |
T2217_.59.0698b22: 智徒無義費言語云世智辨聰也。故知於
T2217_.59.0698b23: 世間種種所説中簡擇勝劣也。世出世智
T2217_.59.0698b24: 異故無違耳。問。若爾以出世智可治世
T2217_.59.0698b25: 智難。何云唯信耶。答。信智相應能入故云
T2217_.59.0698b26: 信。遮世智與信不相應故云唯也。又智論
| T2217_.59.0698b27: | 云。佛法大海信爲能入 | 文 | 又唯有簡持決定 |
T2217_.59.0698b29: 信既正惠所治。第六世智淨信所斷何失。然
| T2217_.59.0698c01: | 道人者或本過人 | 云云 | 出過世間義歟。或本 |
| T2217_.59.0698c02: | 果人 | 云云 | 智力籌量者世智籌量也 |
T2217_.59.0698c04: 雙牒。釋疑心決定心自顯故。先爲釋疑心
T2217_.59.0698c05: 故
T2217_.59.0698c06: 智度偈云等者。抄引智論云。如人在岐路
T2217_.59.0698c07: 疑惑無所趣。諸法實相中疑亦復如是。乃至
T2217_.59.0698c08: 在世雖有疑。當隨妙善法。譬如觀岐道
| T2217_.59.0698c09: | 利好者應遂 | 文 | 疏所引岐路好惡 | 云云 | 或本 |
T2217_.59.0698c11: 也。抄云。謂如人求利。須審觀岐路利好處
T2217_.59.0698c12: 應便馳遂。若疑惑不進則有異。此好字上聲
T2217_.59.0698c13: 讀之。謂利有好弱。好利者逐之。弱利者棄
| T2217_.59.0698c14: | 之 | 文 |
T2217_.59.0698c16: 命等者菩提心論云。凡今之人若心決定如
| T2217_.59.0698c17: | 教修行不起于座三摩地現前 | 文 | 准此文。 |
T2217_.59.0698c19: 答能破既云生正決定心。雖云如教奉行
T2217_.59.0698c20: 猶邪決定義歟。故義忠釋云。生正決定心
| T2217_.59.0698c21: | 離邪決定心也 | 文 | 或云。如教奉行起執故爲 |
T2217_.59.0698c23: 謂如四諦不淨無常等者。唯識論六云。云何
T2217_.59.0698c24: 爲疑。於諸諦理猶預爲性。能障不疑善品。
T2217_.59.0698c25: 爲業。謂猶豫者善不生故。有義此疑以惠
| T2217_.59.0698c26: | 爲體。猶豫簡擇説爲疑故 | 文 | 述記六 | 本 | 云。此 |
T2217_.59.0698c28: 別。謂他世･作用･因果･諦･實。此中言諦亦攝
T2217_.59.0698c29: 彼盡。如理應思。即縁理･事倶是疑也。然
| T2217_.59.0699a01: | 疑執爲人。非此疑惑。異熟心等 | 文 | 准此 |
T2217_.59.0699a03: 是異疏釋。故知今闇心或疑攝。或似非疑。
T2217_.59.0699a04: 又見杌生臆度之心似論第二師解矣。又
| T2217_.59.0699a05: | 義章六 | 十使義 | 云。所言疑者於境不決猶豫 |
T2217_.59.0699a07: 爲是人爲非人等。二者疑理。疑諸諦等。
T2217_.59.0699a08: 小乘法中唯取疑理説爲疑使。大乘通取。
| T2217_.59.0699a09: | 皆須斷故 | 文 | 准此釋。四諦夜杌如次爲理 |
T2217_.59.0699a11: 前疑心何異乎。答。或云。前事疑。故經云不
T2217_.59.0699a12: 定等事。此理疑。故云。謂如四諦等。但今取
T2217_.59.0699a13: 夜杌喩。是譬迷理也。或又前疑理。故所引
| T2217_.59.0699a14: | 智論正文云。諸法實相中疑亦復如是 | 文 | 今 |
T2217_.59.0699a16: 諦。事諦亦攝事故。又前翻決定心此對明
T2217_.59.0699a17: 心故。猶豫者或云。江乃古作幾太津訓也。小
T2217_.59.0699a18: 犬先人行至岐分處生疑不進義也。前文
| T2217_.59.0699a19: | 如人道行以疑惑故不能前進 | 云云 | 此意矣｣ |
T2217_.59.0699a21: 法印是決定法。若過若不及者。過則爲増不
| T2217_.59.0699a22: | 及爲減異於處中之惠也 | 文 | 私云。若過者 |
T2217_.59.0699a24: 云生疑慮解。處中惠是彼兩心能治也。但
T2217_.59.0699a25: 在明心段述二心能治如七八兩心經文
T2217_.59.0699a26: 雙牒。若不擧過與不及處中義難立。故又
T2217_.59.0699a27: 義。懸信通二義。謂不及故懸也。若過故懸
T2217_.59.0699a28: 也。若爾但明心能治也。問。經云修行。何釋
T2217_.59.0699a29: 懸信耶。答。信即行歟。或互顯歟。問。前決定
T2217_.59.0699b01: 心不生疑慮奉行。今於決定印無疑慮修
T2217_.59.0699b02: 行。何異耶。答。明心有若過若不及義。決定
T2217_.59.0699b03: 不爾歟
T2217_.59.0699b04: 經云何鬪心等者。今此鬪心者對他好論是
T2217_.59.0699b05: 非故云互相是非。下諍心於自已生是非。
T2217_.59.0699b06: 故二心是別。猶如慚愧自他別也。下無諍心
T2217_.59.0699b07: 翻對此二歟。竝自他故。又不立無鬪心
T2217_.59.0699b08: 故
T2217_.59.0699b09: 於六十心下皆合有爲性之字者。或於初可
T2217_.59.0699b10: 作此釋。若又可在終。若因便。諍心若鬪心
T2217_.59.0699b11: 時可作此釋乎。答。六十心中爲性字在於
T2217_.59.0699b12: 何心隨在何句雖須釋。前鬪心云互相是
T2217_.59.0699b13: 非爲性故今心云是非倶捨翻彼故就此
T2217_.59.0699b14: 句作釋歟
| T2217_.59.0699b15: | 或先以爲是等者。或云 | 智禪房 | 謂其心 | 乃至 | 即 |
| T2217_.59.0699b16: | 受行之。總釋。或先已下別釋也 | 云云 | 此意如 |
T2217_.59.0699b18: 指其名故以違合理句又通二歟。意云。異
T2217_.59.0699b19: 言若是若非以違先習或非或是而契理則
| T2217_.59.0699b20: | 受行也 | 爲言 | 別釋中或言顯不定故擧是捨 |
| T2217_.59.0699b21: | 而顯非捨也。或云 | 觀乘房 | 雖先所宗習等捨 |
| T2217_.59.0699b22: | 是也。或先已下捨非也 | 云云 | 此意如是見解 |
T2217_.59.0699b24: 前是。或先以爲是者受行非謂是。聞他爲
T2217_.59.0699b25: 不善又捨故云捨非也。無記無諍心者今無
T2217_.59.0699b26: 諍心也。是非倶捨故云無記。或此心有覆無
T2217_.59.0699b27: 記妄心故。實相無諍者實相平等故云無諍
T2217_.59.0699b28: 也。即諍心也
T2217_.59.0699b29: 如諸天以先世等者。今此天准下曾生上界。
T2217_.59.0699c01: 可色界等天也。欲天亦五欲境雖隨念。或
T2217_.59.0699c02: 自化或他化非無功力。今云若有所須不加
T2217_.59.0699c03: 功力但可上界也。或又可通欲天。五欲境
T2217_.59.0699c04: 非如人間故云不加功力也。但上界者擧
T2217_.59.0699c05: 勝也。或望人間云上界歟。義章云。若依
| T2217_.59.0699c06: | 地持所受自然。故名爲天 | 文 |
T2217_.59.0699c08: 云非天。亦言非善戲。諸天以善法戲樂。
| T2217_.59.0699c09: | 其多作不善戲樂也 | 文 | 此知有解脱之利等 |
T2217_.59.0699c11: 羅通天鬼畜三趣。今爲天趣攝歟。云果報
T2217_.59.0699c12: 似天故。義章云。修羅有三。一天二鬼三者
| T2217_.59.0699c13: | 畜生。正法念經中唯説二種。鬼之與畜 | 文 | ｣ |
| T2217_.59.0699c15: | 注云。知足之人絶利去欲不辱於身 | 文 |
T2217_.59.0699c17: 人懷惡報。是常人之習也。故今報者惡報也。
T2217_.59.0699c18: 經文思念利他者擧善報顯惡報歟。或本
| T2217_.59.0699c19: | 思念他利 | 云云。 | 或云。不分怨親懷善報可 |
| T2217_.59.0699c21: | 終不滅。以徳報怨怨乃盡耳 | 文 | 今釋理人 |
T2217_.59.0699c23: 對治文不應紛紜思慮他縁者似作善惡
T2217_.59.0699c24: 報矣。古迹云。世間之孝以怨報怨。如草滅
| T2217_.59.0699c25: | 火。勝義之孝以慈報怨。如水滅火 | 文 | 今人 |
T2217_.59.0699c27: 修此法者等者。抄云。此法即眞言。者即行
T2217_.59.0699c28: 人。亦者相似。如前外道所事名爲自在。行
T2217_.59.0699c29: 者所事即是本尊。以此類彼。故曰亦常。眞
T2217_.59.0700a01: 言行人數數係念如是本尊及悉地事。當知
T2217_.59.0700a02: 亦是自在之心。應當觀察。悉地之法悉屬因
| T2217_.59.0700a03: | 縁。遠離自心本尊之相則無有自在也 | 文 |
| T2217_.59.0700a05: | 也。謂外道又立三寶故。自在天 | 乃至 | 苦樂等 |
T2217_.59.0700a07: 寶傳授修行之義。故云亦常等。本尊者自在
T2217_.59.0700a08: 天也。若眞言行人等下示眞言行者能行之
T2217_.59.0700a09: 心也。猶如十六心二十一等。云若行人等
T2217_.59.0700a10: 若言起盡無異論者歟。是所對治者前文云
T2217_.59.0700a11: 是彼對治其文可然。今何云所＊耶。或云。是
T2217_.59.0700a12: 者今能治。所對治者擧所治歟。文點云。是
T2217_.59.0700a13: 所治也。又狸心無是字。但云爲所對治。如
T2217_.59.0700a14: 何今心與前天心別者。或云。前天心總思
T2217_.59.0700a15: 一切如意。今自在心別思如自在天也。私
T2217_.59.0700a16: 云。前天心思隨念。此欲如自在天。或前
T2217_.59.0700a17: 通諸天今局自在故
T2217_.59.0700a18: 此是世典當如是處用等者。佛菩薩利物以
T2217_.59.0700a19: 逗機説法爲本。故疏下卷云。差機説法爲
| T2217_.59.0700a20: | 人天＊惡 | 文 | 今何爲過。今雖逗機思自得利 |
T2217_.59.0700a22: 即知界入縁起等者。十八界十二入十二因
T2217_.59.0700a23: 縁等歟。上諸蘊者五蘊也。意云。聞五蘊無常
T2217_.59.0700a24: 等。何尋廣聞修行緩怠。問。今廣聞與前多
T2217_.59.0700a25: 聞何異＊耶。答。前多聞擬他用今廣聞充自
T2217_.59.0700a26: 用故異也。三農月者或云五月也。此月麥苅
T2217_.59.0700a27: 苗蒔田殖也。或云。三四五月也。或云。三月下
T2217_.59.0700a28: 種五月田殖八月苅藏也
T2217_.59.0700a29: 此心性雙依二邊者。此總句。或時下別句也。
T2217_.59.0700b01: 凡依二邊有二意。一修斷常二信邪正。此
T2217_.59.0700b02: 中斷常雖前後。一人心品依二邊故。云河
T2217_.59.0700b03: 依等也。如河水下譬説也。河水漂物譬心
T2217_.59.0700b04: 品。如次配兩釋。兩岸譬斷常不定係一邊
T2217_.59.0700b05: 比兼邪正也。河水譬内心依兩岸類外相
T2217_.59.0700b06: 也。或又水譬内心物喩外事歟
T2217_.59.0700b07: 是中少欲知足等者。問。前龍心用此對治。二
T2217_.59.0700b08: 心何異＊耶。答。彼云思念廣大資財。是大欲
T2217_.59.0700b09: 也。於未得資財珍寶而願求故。此乃少欲
T2217_.59.0700b10: 所治也。此云渇無厭足。即不喜足也。於已
T2217_.59.0700b11: 得名利眷屬更多求來集無厭足故。故譬
| T2217_.59.0700b12: | 説云。如已得乳糜更渇望餘味 | 云云 | 此乃 |
T2217_.59.0700b14: 望未得。喜足能治不喜足少欲能治大欲
| T2217_.59.0700b15: | 文 | 但能治並擧兼正互用故。前文無厭足者 |
T2217_.59.0700b17: 云於所學法等故。或又前外財物此内財物
T2217_.59.0700b18: 故。但於對治同者内外世出世雖異彼所治
T2217_.59.0700b19: 故
T2217_.59.0700b20: 縁起法門等者。眞如縁起法界縁起等法門
T2217_.59.0700b21: 甚深微細難了知。故論云。無明熏習所起識
| T2217_.59.0700b22: | 者非凡夫能知 | 等文 | 故知今縁起者善不善 |
T2217_.59.0700b24: 如龜藏六者。抄云。謂此心守護身心六根等
T2217_.59.0700b25: 如龜藏護四足頭尾六事不令他損。故涅
T2217_.59.0700b26: 槃經云。龜有頭尾四足名爲六處。若侵惱
T2217_.59.0700b27: 則藏入殼中。衆生六根馳流外境。塵財來
| T2217_.59.0700b28: | 侵。自守根門如龜藏六＊也 | 文 | 宗鏡録云。如 |
| T2217_.59.0700b29: | 龜藏六善護其命 | 文 |
T2217_.59.0700c02: 慳。耽著財法不能惠捨祕吝爲性。能障
T2217_.59.0700c03: 不慳鄙畜爲業。謂慳吝者心多鄙澁畜積
T2217_.59.0700c04: 財法不能捨。故此即貪愛一分爲體。離
| T2217_.59.0700c05: | 貪無別慳相用故 | 文 | 財法者今疏財物善法 |
T2217_.59.0700c07: 何不立忿乎。答。彼約無別體故。此依假
T2217_.59.0700c08: 實異故。影略互顯耳
| T2217_.59.0700c09: | 猫狸伺捕等者。廣韻云。猫 | 獸。捕鼠。爾雅曰。虎竊 毛謂之虥猫云云 |
| T2217_.59.0700c10: | 又云。狸 | 野猫 云云 | 玉篇云。猫 | 眉驕切。夏田也。 食鼠也。或作猫。 | 狸 | 音離。 似猫 |
T2217_.59.0700c12: 到可行度之内也。或至字屬下文矣。又度
T2217_.59.0700c13: 者度量義。入聲讀之。望至度量之内也
T2217_.59.0700c14: 經謂得少分以爲喜足者。問。前少欲知足爲
T2217_.59.0700c15: 能治徳。今何爲失耶。答。彼於可厭世法
T2217_.59.0700c16: 生喜足故爲徳。此可欣善法起喜足故爲
T2217_.59.0700c17: ＊失。准樂斷樂修立喜足。今喜足還似可
T2217_.59.0700c18: 云不喜足矣
T2217_.59.0700c19: 經迦樓羅心者。法花義疏一云。迦樓羅者此
T2217_.59.0700c20: 云金翅鳥。以其翅頭有金色故。故以爲名
T2217_.59.0700c21: ○經云。兩翅相去三百三十六萬里閻浮提
| T2217_.59.0700c22: | 止容其一足 | 文 |
T2217_.59.0700c24: 意以他行類朋黨羽翼也。問。三種練磨是
T2217_.59.0700c25: 菩薩之用心。故唯識論云。引他已證大菩提
| T2217_.59.0700c26: | 者練磨自心勇猛不退 | 文 | 何。答。望眞言勇 |
T2217_.59.0700c28: 故。問。若爾何下師子心爲異乎。答。彼譬勝
T2217_.59.0700c29: 他心故慢心攝歟。今顯菩提心故。故下釋
T2217_.59.0701a01: 云。當發釋迦師子心也
T2217_.59.0701a02: 當念勇健菩提心等者。對治文也。疏第一云。
T2217_.59.0701a03: 今此宗明義。言師子者即是勇健菩提心。
T2217_.59.0701a04: 從初發意以來得大精進無有怯弱。猶如
| T2217_.59.0701a05: | 師子隨所執縛必獲無遺 | 文 |
T2217_.59.0701a07: 眷屬及他人辨之事憘好離間。當知鼠心
T2217_.59.0701a08: 使然也。○若對治者行人或見眷屬不和
T2217_.59.0701a09: 宜勸令和。見他成辨種種善事遞相讃
| T2217_.59.0701a10: | 成。是所對治。下准此釋 | 文 |
T2217_.59.0701a12: 也。泥心又同之
T2217_.59.0701a13: 多是聲聞宿習者。問。從他聞法轉爲衆生。
T2217_.59.0701a14: 是菩薩利他行相。何云二乘自利之宿習
T2217_.59.0701a15: ＊耶。答。是聲聞轉教付財義非正悟解歟。故
T2217_.59.0701a16: 抄下釋云。謂須菩提於般若會中猶能承佛
| T2217_.59.0701a17: | 威神説人法倶空 | 文 | 又疏云。雖須菩提等猶 |
| T2217_.59.0701a19: | 不知所趣 | 文 | 或又大乘聲聞歟。法花云。我 |
| T2217_.59.0701a20: | 等今者眞是聲聞。以佛道聲令一切聞 | 文 | 從 |
T2217_.59.0701a22: 處處聞知即令一切聞之義也。小乘聲聞是
T2217_.59.0701a23: 依聲得道義故。大乘聲聞猶未得内證自然
T2217_.59.0701a24: 之惠故遮之。故鈔云。聲聞宿習者以不
| T2217_.59.0701a25: | 修自然佛惠故 | 文 | 又義。念名利莊嚴文句 |
T2217_.59.0701a27: 宿習也。未必二乘中聲聞也
T2217_.59.0701a28: 當念我當得内證等者。抄云。此則對治一類
| T2217_.59.0701a29: | 唯政言説不修理觀之者也 | 文 | 問。疏下釋 |
| T2217_.59.0701b02: | 種紛動行菩薩道。此説非也 | 文 | 相違如何。 |
T2217_.59.0701b04: 不起滅定者。除蓋障三昧云滅定。除滅五蓋
T2217_.59.0701b05: 障故非滅盡空也。彼滅心心所故。又非
T2217_.59.0701b06: 五通所依定故。倶舍云。五通必依止觀均
| T2217_.59.0701b07: | 地 | 文 | 今依除蓋障定起神通成出世利益 |
T2217_.59.0701b09: 三昧故發五神通能知一切衆生心行而
| T2217_.59.0701b10: | 作佛事 | 取意 |
T2217_.59.0701b12: 畏。此有二種。一佛四無畏。二菩薩四無畏。
| T2217_.59.0701b13: | 今取菩薩○言辯才者七辨才也 | 文 | 今本云 |
T2217_.59.0701b15: 云語言陀羅尼。法義詞樂四無礙宜能所契
T2217_.59.0701b16: 當矣。例如舞心能所治倶神通也。又早證無
T2217_.59.0701b17: 量語言陀羅尼亦法明道所得與五通同。
T2217_.59.0701b18: 故疏第一云。得此三昧故發五神通。以神
| T2217_.59.0701b19: | 通故獲一切衆生語言陀羅尼 | 等文 |
| T2217_.59.0701b21: | 心 | 云云 | 二心何別耶。答。守護義雖同所護法 |
T2217_.59.0701b23: 此相望論是非故云此心實餘心不實。此
T2217_.59.0701b24: 但守自不非他故云自護身法。或前約現
T2217_.59.0701b25: 世此通現未故
T2217_.59.0701b26: 云何師子心者。光顯抄云。師子者梵名迦羅。
T2217_.59.0701b27: 此云無畏。或云師子。無畏義可知。師子者
T2217_.59.0701b28: 此非敵對翻。此獸王形似梵文師字故。子
| T2217_.59.0701b29: | 者指體語也 | 文 | 當發釋迦師子心者經具縁品 |
| T2217_.59.0701c02: | 迦師子救世 | 文 |
| T2217_.59.0701c03: | 云何鵂鶹心者。唯識疏一 | 末 | 云。嗢露迦此云 |
| T2217_.59.0701c05: | 文 | 釋論四云。若迦羅鳩奢那唯見清淨光明 |
| T2217_.59.0701c06: | 之色 | 文 | 釋論梵名番眼赤鳥是梟也。於闇 |
T2217_.59.0701c08: 利義也。昏憒者昏昧憒鬧之義歟
T2217_.59.0701c09: 或時伺求其便者。對善心惠養云或。惡心
T2217_.59.0701c10: 伺求其便也。若不爾何云倶生等矣。下云。
T2217_.59.0701c11: 饒益及陷誤如次可同今二心歟。文點云。
T2217_.59.0701c12: 雖善友欲爲饒益及陷誤者。又云。雖善
T2217_.59.0701c13: 友欲爲饒益及陷誤之者。一概猜阻而懷
| T2217_.59.0701c14: | 疑懼 | 云云 | 前二點陷誤義不順善友。又雖字 |
T2217_.59.0701c16: 後點上下綴文宜歟
T2217_.59.0701c17: 云何羅刹心者。抄云。梵語羅刹此云破壞。謂
| T2217_.59.0701c18: | 此心好破壞一切功徳故名爲羅刹心 | 文 | 對 |
T2217_.59.0701c20: 律是波逸提攝也。大乘戒又波羅夷攝也。設
T2217_.59.0701c21: 雖觀造塔功徳不念損虫等短依大乘戒
T2217_.59.0701c22: 還犯重罪。依之疏四釋擇地云。微細小虫
T2217_.59.0701c23: 皆擇去也。若多不可除。即是有妨難處。不
| T2217_.59.0701c24: | 可辨之 | 云云 | 又十七釋十善戒云。此中不 |
| T2217_.59.0701c26: | 心 | 等文 | 何違此等説云不念彼短耶。私案 |
T2217_.59.0701c28: 彼離生死。斷彼命非重犯歟。故古迹云。如
T2217_.59.0701c29: 是於彼或以善心或無記心知此事已。
T2217_.59.0702a01: 爲當來故深生慚愧以憐愍心而斷彼命。
T2217_.59.0702a02: 由此因縁於菩薩戒無所違犯生多功
| T2217_.59.0702a03: | 徳 | 文 | 又瑜伽論云。若有勝利性罪現行 | 文 |
| T2217_.59.0702a04: | 又古迹云。攝大乘論以言十惡見利行故 | 文 |
T2217_.59.0702a06: 重戒。如前不殺等不在其數。乃是偸蘭也。
T2217_.59.0702a07: ○若菩薩以正順後十戒故假使行前十事
| T2217_.59.0702a08: | 中而不爲犯 | 文 | 此中前十事者不殺等十善 |
T2217_.59.0702a10: 造塔等是崇重三寶故不捨三寶等攝歟。
T2217_.59.0702a11: 若爾既云前十事中而不爲犯＊故云不念
T2217_.59.0702a12: 彼短歟。又擇地是除去弟子煩惱等之義故
T2217_.59.0702a13: 去彼歟。或又有開遮二意故歟。故小乘律
T2217_.59.0702a14: 中爲造塔有虫損等地棄捨而點餘處歟｣
T2217_.59.0702a15: 是故常懷惡作等者。此通上來追悔漸懼總
T2217_.59.0702a16: 結也。動慮不安義通善惡惡作故。故譬説令
| T2217_.59.0702a17: | 近者不安 | 文 | 又義。局下善惡作歟。懼是慚 |
| T2217_.59.0702a19: | 故抄釋對治云。謂對治上來追悔慚懼 | 文 | ｣ |
| T2217_.59.0702a21: | 悔除。所爲善事生慶幸心勿生掉悔 | 文 | 此 |
T2217_.59.0702a23: 悔是動慮不安義故。故抄云。掉謂掉擧。令心
| T2217_.59.0702a24: | 於境不寂靜爲性 | 文 | 意惡速悔除善生慶 |
| T2217_.59.0702a25: | 幸勿生掉悔 | 爲言 | 若悔除言不通善追悔。 |
T2217_.59.0702a27: 中有刺若不速拔爲害。斯甚故以爲喩也
| T2217_.59.0702a28: | 文 | 追悔懺悔爲能所治。雖追悔不用懺悔 |
T2217_.59.0702b01: 五云。悔眠唯通見修所斷。亦邪見等勢力起
| T2217_.59.0702b02: | 故 | 文 | 准此文善惡作亦邪見所起故爲所離 |
T2217_.59.0702b04: 如多種子於一切處者。上所擧外道天尊三
T2217_.59.0702b05: 乘行等云多種子歟。起彼行譬田中下種
T2217_.59.0702b06: 也。喩取少分故。若不爾者以何譬田乎
T2217_.59.0702b07: 澄之則淨者。似不順經文洗濯。然澄時垢
T2217_.59.0702b08: 去故云洗濯歟。第二釋契文矣。發露垢惡
T2217_.59.0702b09: 等者。發露對他語我所犯罪。懺悔衆僧作
T2217_.59.0702b10: 羯磨令懺悔彼罪。具如律家判。但今懺洗
T2217_.59.0702b11: 理懺悔也。故云觀心實相等也
T2217_.59.0702b12: 猛暴之心等者。今此猛暴之心可通善惡。
T2217_.59.0702b13: 譬熾盛火故。問。猛暴惡實可離之。勇猛善
T2217_.59.0702b14: 何遮彼乎。所以菩提心之中勇健爲三句之
T2217_.59.0702b15: 源。波羅蜜之間精進爲六度之本。依之師子
T2217_.59.0702b16: 心對治云當發釋迦師子心。商人心能治云
T2217_.59.0702b17: 修捷疾智。若爾何猛暴善爲失。又非前後相
T2217_.59.0702b18: 違耶。答。猛暴善亦有敗傷故爲失。慈善水
T2217_.59.0702b19: 滅惡火善事令恒久故。若過若減皆過故。
T2217_.59.0702b20: 前釋迦師子心等無敗傷故無違耳
T2217_.59.0702b21: 律云猶如泥團等者。埿濘者。濘乃定反。埿濘
T2217_.59.0702b22: 水流貎也。淖弱者。淖女教反。埿淖濁
T2217_.59.0702b23: 若覺有此方便者。此下明能治也。或云。捨
T2217_.59.0702b24: 前泥及橋之方便也。橋梁又泥具故。離泥時
T2217_.59.0702b25: 同捨之也。善友者彼方便開發人也。私云。
T2217_.59.0702b26: 此目近詞故指上橋梁也。泥心者泥團義所
T2217_.59.0702b27: 越妄心。故云一向無明。又云無知也。橋梁
T2217_.59.0702b28: 能越淨心。去無知方便也。但至橋又捨者
T2217_.59.0702b29: 如惑品斷已智又隨亡。或如遇筏達於彼
T2217_.59.0702c01: 岸。法已應捨也。又所治中擧橋梁爲顯所
T2217_.59.0702c02: 治泥濘歟。問。今泥心前癡心何異＊耶。答。
T2217_.59.0702c03: 彼善惡是非遇便信受。此目前近事不能記
| T2217_.59.0702c04: | 憶 | 云云 | 其體雖同行相別故爲二心歟。例如 |
T2217_.59.0702c06: 乃至習行八齋等者。問。六十心與善種八心
T2217_.59.0702c07: 雜起心也。而六十心攝八心有一心竝生
T2217_.59.0702c08: 過。大小乘性相不許者歟。答。今板心取取
T2217_.59.0702c09: 捨心非取八齊也。或又雖取善心從多
T2217_.59.0702c10: 分云爾歟。或間雜而生故無失。前文承上
T2217_.59.0702c11: 以來者。上所擧善法業云上。謂今八齊等
T2217_.59.0702c12: 也。猶如板上載諸物也。以廣大心下明對
T2217_.59.0702c13: 治也。此心與前狗心何別＊耶。釋云。此云
T2217_.59.0702c14: 捨＊棄餘善彼云以爲喜足故別也
T2217_.59.0702c15: 經謂所執異所思異者。私＊云。案所執異者遍
T2217_.59.0702c16: 計所執。迷西而執東故云所執異也。所思
T2217_.59.0702c17: 異者能迷妄心也。向西而欲向東故云所
T2217_.59.0702c18: 思異也。所執能迷同異本方故云異也。問。
T2217_.59.0702c19: 既云所思。何云能迷乎。答。所字有被處二
T2217_.59.0702c20: 訓。今用處訓爲能思歟。猶如是所對治。或
T2217_.59.0702c21: 又所執所思倶名遍計歟。或所思者所遍計
T2217_.59.0702c22: 境歟。蛇異繩故云所執異。繩異蛇故云所
T2217_.59.0702c23: 思異也
T2217_.59.0702c24: 經謂順修無生分法者。中川點本云。無生
| T2217_.59.0702c25: | 之分法順修 | 云云 | 釋中漸入無因無果中者撥 |
T2217_.59.0702c27: 也。唯識五見中邪見攝也。而對治中離斷滅
T2217_.59.0702c28: 空者四執中第三有因無果出斷見之流。五
T2217_.59.0702c29: 見中邊見。六十二見中七斷滅論斷見也。似
T2217_.59.0703a01: 能所治相違。然影略互而顯今心同彼兩
T2217_.59.0703a02: 計歟。三論玄云。總論西域九十六術。別序
T2217_.59.0703a03: 宗要則四執。盛行。一計邪因邪果。二執無
T2217_.59.0703a04: 因有果。三立有因無果。四辨無因無果。○
T2217_.59.0703a05: 問云。何名爲有因無果。答。斷見之流唯有
T2217_.59.0703a06: 現在無後世。○云何名爲無因無果。答既
| T2217_.59.0703a07: | 撥無後世受果亦無現在之因 | 文 | 問。今心 |
T2217_.59.0703a09: 答。此無生分之義同斷滅。彼取縛之義故
| T2217_.59.0703a10: | 無失。是所治甘露等者或本所謂 | 云云 | 此本宜 |
T2217_.59.0703a12: 墮於斷見等者。經云我縛。身邊二見是別。何
T2217_.59.0703a13: 云斷見我縛耶。我言有通別義歟。或又經
T2217_.59.0703a14: 但雖擧我釋兼示斷見歟
T2217_.59.0703a15: 而修定心及觀察法義者。問。止觀雙修是佛
T2217_.59.0703a16: 道修行至要也。何爲所遣心。故起信論中唯
T2217_.59.0703a17: 修於止付過專勸止觀倶行乎。答。對治
T2217_.59.0703a18: 中云思惟修靜亂無間。思惟觀。修習定。此
T2217_.59.0703a19: 止觀靜亂不離故云無間。故釋論云。修習
T2217_.59.0703a20: 三昧達寂靜憶。修習智惠照散動境。在
T2217_.59.0703a21: 寂靜中常不捨動。在散亂中常不捨寂。
| T2217_.59.0703a22: | 不相捨離倶行倶轉 | 文 | 以能治案所治偏 |
T2217_.59.0703a24: 義是定故但修止歟。觀察者釋論記云。由
| T2217_.59.0703a25: | 定亦具觀察用故復云觀義 | 文 | 又義。既置 |
T2217_.59.0703a27: 云二足止住。何云唯止。經中輪闕者譬一
T2217_.59.0703a28: 足人同分。故應知但端坐住立不通四儀六
T2217_.59.0703a29: 縁故爲失。云二足止住歟。又能治文云於
T2217_.59.0703b01: 一切時處。此意矣。故起信論云。於一切時
T2217_.59.0703b02: 於一切處所有修善隨已堪能不捨。修學
T2217_.59.0703b03: 心無懈怠○若住若行若臥若起皆應止觀
| T2217_.59.0703b04: | 倶行 | 文 | 筆削記云。此約四儀六縁之中皆須 |
| T2217_.59.0703b05: | 止觀。雙修定惠倶運 | 文 |
T2217_.59.0703b07: 久雨三日雨也。滯淫滯。又作㦅。直例反。
T2217_.59.0703b08: 沈滯久滯也。淫以針反。潤淫。又餘針反。
T2217_.59.0703b09: 滯淫者久雨也。蟄又作墊。都念反。藏蟄
T2217_.59.0703b10: 意。顯可知矣。蔚翳者。蔚於謂反。茂蔚盛
T2217_.59.0703b11: ＊蔚。翳於計反。隱翳障＊翳。意時俗憂喜苦
| T2217_.59.0703b12: | 樂思慮之心茂盛互以隱障滋多 | 爲言 |
T2217_.59.0703b14: 喜樂受歟。今不擧苦受擧樂受顯苦受
T2217_.59.0703b15: 歟。或又攝憂歟。開彼故。三受五受開合不
T2217_.59.0703b16: 同故。唯識論第五云。或總分五。謂苦樂憂喜
T2217_.59.0703b17: 捨。三中苦樂各分二者逼悦身心相各異
T2217_.59.0703b18: 故。由無分別有分別故。＊最重輕微有差別
T2217_.59.0703b19: 故。不苦不樂不分二者非逼非悦相無異
| T2217_.59.0703b20: | 故。無分別故。平等轉故 | 文 | 或又善十一中行 |
T2217_.59.0703b22: 常修治耕墾者。墾𢫈佷反。訓堀也。芸除苅
T2217_.59.0703b23: 拂也。迴此功力修事其心者。私案有二意。
| T2217_.59.0703b24: | 一云迴修事其身之功力修事其心 | 爲言 | 其 |
T2217_.59.0703b26: 果之心也。一云迴嚴身功力修事。而其迴心
| T2217_.59.0703b27: | 以供養具施福田成果 | 爲言 |
T2217_.59.0703b29:
字門實義。故疏七釋字實義云。一切T2217_.59.0703c01: 法無不從衆縁生。從縁生者悉皆有始有
T2217_.59.0703c02: 本。今觀此能生之縁亦復從衆因縁生展
T2217_.59.0703c03: 轉從縁。誰爲其本。如是觀察時則知本不
| T2217_.59.0703c04: | 生際 | 文 | 何。答。未見縁生。無義觀展轉生 |
T2217_.59.0703c06: 當一向安心等者。抄云。當念一向安心於
T2217_.59.0703c07: 四諦之理務令貫穿窮徹。所謂生滅無生無
T2217_.59.0703c08: 量無作。從淺之深以盡因果。離此之上更
T2217_.59.0703c09: 生推求則但増心數。徒令發狂終無其理。
| T2217_.59.0703c10: | 故云當一向安心等 | 文 | 私云。生滅等者今諦 |
| T2217_.59.0703c11: | 理示通四教四諦也。謂生滅四諦藏教 | 乃至 |
T2217_.59.0703c13: 釋歟
T2217_.59.0703c14: 無明住地三毒之根者。抄云。謂三毒從無明
T2217_.59.0703c15: 住地生。増長名三毒根。若無明住地壞時彼
T2217_.59.0703c16: 亦隨壞。○唯識疏云。煩惱有二種。謂住地煩
T2217_.59.0703c17: 惱及起煩惱。住地有四。謂見一處乃至有愛。
| T2217_.59.0703c18: | 起煩惱者。勝鬘説無明住地名起煩惱 | 取意 |
T2217_.59.0703c20: 障四住煩惱障故。意所知無明住地生煩惱
| T2217_.59.0703c21: | 三毒之根本也 | 爲言 | 私云。不爾由無明生五 |
T2217_.59.0703c23: 本通三妄故。況淨影釋以勝鬘起煩惱未必
T2217_.59.0703c24: 爲無明住地。具如釋論愚抄辨。恐不合疏
T2217_.59.0703c25: 家釋義。亦疏第三云。爲一生補處菩薩擇
| T2217_.59.0703c26: | 去心中無明父母極細之垢亦名治地 | 文 | 准 |
T2217_.59.0703c28: 明三毒之根歟。勝鬘經云。無明住地其力最
| T2217_.59.0703c29: | 大。佛菩提智之所能斷 | 文 | 又當卷下釋云。由 |
| T2217_.59.0704a01: | 有無明生五根本煩惱心 | 文 | 准此文似五 |
T2217_.59.0704a03: 又義。無明是三毒五根本中隨一癡也。雖其
T2217_.59.0704a04: 中諸煩惱生必由癡故云爾。非五根本之
T2217_.59.0704a05: 外有別體也。故法相宗釋云。諸煩惱生必由
| T2217_.59.0704a06: | 癡故 | 文 | 之是助語之詞也。若存無明別體者 |
| T2217_.59.0704a08: | 又疏三云。無明三毒名爲愚癡 | 文 | 此又三毒 |
T2217_.59.0704a10: 無明故云爾歟。問。若爾下文云我倒所生
| T2217_.59.0704a11: | 三毒根本 | 文 | 何必由癡＊耶。答。彼取見所斷 |
T2217_.59.0704a13: 通見修。無簡別故。況我倒五見攝非本惑。
T2217_.59.0704a14: 何云能生根本。應知爲取三毒見惑邊耳。
T2217_.59.0704a15: 妄想不生者指上無明住地云妄想也。故
| T2217_.59.0704a16: | 菩提心論云迷途之法。從妄想生 | 文 | 花嚴經 |
| T2217_.59.0704a17: | 云。若離妄想一切智等即得現前 | 云云 | 釋 |
T2217_.59.0704a19: 常以高擧爲性等者。唯識論六云。＊云何爲
T2217_.59.0704a20: 慢。恃己於他高擧爲性。能障不慢生苦爲
T2217_.59.0704a21: 業。謂若有慢於徳有徳心不謙下。由此
| T2217_.59.0704a22: | 生死輪轉無窮受諸苦故 | 文 | 論疏云。於勝 |
| T2217_.59.0704a23: | 徳法及有徳者。心不謙下故 | 文 | 疏不能下意 |
| T2217_.59.0704a25: | 疏不可屈撓 | 以教切 | 者。撓字切韻注云曲木 |
| T2217_.59.0704a26: | 也。即是不可拗屈令其曲直也 | 文 | 撓肉教 |
T2217_.59.0704a28: 歟。以忍辱下明對治也
T2217_.59.0704a29: 前心務高此心務廣者。前彌慮心於師僧等
T2217_.59.0704b01: 勝人生高擧故七慢中慢過慢也。倶舍論十
| T2217_.59.0704b02: | 九云。於勝謂勝名慢過慢 | 文 | 今海等心於 |
| T2217_.59.0704b04: | 未證得勝功徳中謂已證得名増上慢 | 文 |
| T2217_.59.0704b06: | 起大慢之心也 | 文 |
T2217_.59.0704b08: 如是同性者。此一句示能同之心也。此心亦
T2217_.59.0704b09: 爾下釋此句也。已下釋上二句也。文點云。
| T2217_.59.0704b10: | 謂諸有修習行業彼生心。如是同性 | 云云 |
T2217_.59.0704b12: 心能似也
T2217_.59.0704b13: 由黒白業受善惡報者。此倶舍論等中明四
T2217_.59.0704b14: 業中白白業黒黒業二種也。如次異熟。又白
T2217_.59.0704b15: 黒故云受善惡報。故頌疏十六云。欲界諸不
T2217_.59.0704b16: 善業一向名黒。染污性故。異熟亦黒。不可意
T2217_.59.0704b17: 故。色界善業一向名白。不雜惡故。異熟亦
| T2217_.59.0704b18: | 白。是可意故 | 文 | 問。若約四業次第可云黒 |
T2217_.59.0704b20: 故。爲顯是善惡二種業云白黒也。四業中
T2217_.59.0704b21: 無隨一白黒故。故光記云。以欲界中惡勝
| T2217_.59.0704b22: | 善故惡名黒黒不名白黒。善名白白 | 文 | 故 |
T2217_.59.0704b24: 種雜故等者第三黒白業也。故頌疏云。欲界
T2217_.59.0704b25: 善業名黒白。惡所雜故。異熟亦黒白。非愛
T2217_.59.0704b26: 果雜故。善性是白非是黒。黒來陵雜立黒白
| T2217_.59.0704b27: | 名。約前後間雜不據自性也 | 文 | 問。異熟云 |
T2217_.59.0704b29: 果雜故云無量身歟。或又大師釋云。人及修
| T2217_.59.0704c01: | 羅非是純惡。雜業所感 | 文 | 通二趣故云無量 |
T2217_.59.0704c03: 無量。乎。答。彼雖三趣皆惡果故。此雖二
T2217_.59.0704c04: 趣有善惡果故。又修羅通天鬼畜三趣故
T2217_.59.0704c05: 言實有四趣故云無量歟
T2217_.59.0704c06: 除去不善純修白法者。或云。前白黒業中除
T2217_.59.0704c07: 去黒業純修白業故云純白。前與黒倶故
T2217_.59.0704c08: 非純耳。應知由所作種種雜故等者釋成上
T2217_.59.0704c09: 白黒業等也。就此善中等者。此善有命終生
T2217_.59.0704c10: 天後得涅槃之功故云更去麁鑛乃至得成
T2217_.59.0704c11: 醍醐妙果也。私云。六十心皆所治妄心故黒
T2217_.59.0704c12: 白倶所治妄心。何其中捨黒取白。況復今白
T2217_.59.0704c13: 黒業所似之譬也。全非能同之心。何云取
T2217_.59.0704c14: 彼中乎。故知今能治白法者無漏業歟。所以
T2217_.59.0704c15: 未得出世以來六十心與善種雜起故四業
T2217_.59.0704c16: 中有漏三種業爲所治無漏業爲能治也。故
T2217_.59.0704c17: 倶舍論云。佛依業果性類不同所治能治殊
| T2217_.59.0704c18: | 説黒黒等四 | 文 | 又云。能盡彼無漏者彼是所 |
| T2217_.59.0704c20: | 三業名非黒非白 | 文 | 問。若爾所除既通善 |
T2217_.59.0704c22: 但云純白＊耶。答。若望無漏有漏善猶屬
T2217_.59.0704c23: 惡故。故釋論中五趣四生業皆名惡業也。
T2217_.59.0704c24: 上行者能同心亦兼善惡者可漏無漏。若
T2217_.59.0704c25: 不爾者行者以所修行迴向惡趣乎。或又
T2217_.59.0704c26: 除去不善者以無漏除有漏不善。就此善
T2217_.59.0704c27: 中下以無漏去有漏善也。又依前義去
T2217_.59.0704c28: 因劣無漏得果無漏義也。又非黒非白者
T2217_.59.0704c29: 彼論釋此事云。此非白言是密意説。謂佛
T2217_.59.0705a01: 於彼大空經中告阿難陀。諸無學法純善
| T2217_.59.0705a02: | 純白一向無罪 | 文 | 仍無失 |
T2217_.59.0705a04: 世心。梵本缺文。又經異本釋相終有此四
T2217_.59.0705a05: 字。私案經疏倶以無本爲善。所以者何。既
T2217_.59.0705a06: 云梵本缺文。又云少一猨猴心不云世心。
T2217_.59.0705a07: 又經中列名中既不標。釋相中何致此問
T2217_.59.0705a08: 乎。問。歌詠心泥心雖列名擧之又釋相中
T2217_.59.0705a09: 致問疏中釋梵本缺文。今又可爾＊耶。答。彼
T2217_.59.0705a10: 二心釋義是異今釋。故二心釋云。第三十
T2217_.59.0705a11: 二歌詠心梵本缺文不釋。阿闍梨言。此喩
| T2217_.59.0705a12: | 傳法音也 | 文 | 泥心釋同之。彼二心列名幷有 |
T2217_.59.0705a14: 文不釋。顯闕釋文之義。又云阿闍梨言此
T2217_.59.0705a15: 喩傳法音也出行相而未云少歌詠心。
T2217_.59.0705a16: 然今但云第六十心不標名。又無不釋言。
T2217_.59.0705a17: 應知梵本闕名及釋也。又經若有列名及
T2217_.59.0705a18: 問何云少猨猴心。直可釋行相也。又設雖
T2217_.59.0705a19: 有問准前二心應云第六十世心。若第六
T2217_.59.0705a20: 十心外有云何世心句似重言無用。就中
T2217_.59.0705a21: 諸本經皆列名無擧此名。何輒致問矣。故
T2217_.59.0705a22: 知云何世心本誤歟。其性躁動者或本躁字
T2217_.59.0705a23: 也。廣韻云躁動也
T2217_.59.0705a24: 猶如猨猴放一捉一者。猨猴者彌猴也。捉廣
| T2217_.59.0705a25: | 韻云。捉 | 側角切 捉搦 | 又云。蝯 | 蝯猴 | 猿 | 俗 | 猴 | 獼猴。猱 也云云 |
| T2217_.59.0705a26: | 又云。猱 | 爾雅曰。猱猿 善援也 云云 |
T2217_.59.0705a28: 情偏多。此行人散亂偏多故。云今就偏盛
T2217_.59.0705a29: 而言即此意矣。多貪多嗔等偏多又可同之
T2217_.59.0705b01: 耳。發動先習者謂天心修羅心龍心女心自
T2217_.59.0705b02: 在心歌詠心農夫心舞心室宅心也。此九心
T2217_.59.0705b03: 中前六從法立名後三從喩得稱也。此外
T2217_.59.0705b04: 心復或依法立名。從初貪心至無諍心
T2217_.59.0705b05: 十四心幷人心慳心窟心已上十七心也。又
T2217_.59.0705b06: 約譬呼名。謂商人心又從河心至鼠心
T2217_.59.0705b07: 七心及撃鼓心又從師子心至板心十心
T2217_.59.0705b08: 從顯色心至猨猴心十二心也。已上三十
T2217_.59.0705b09: 也。或兼法譬心。謂守護心羅刹心迷心三心
T2217_.59.0705b10: 也。或一時雜起等者。此六十心中或一時倶
T2217_.59.0705b11: 起或前後次第而生也。問。依發動先習義六
T2217_.59.0705b12: 道心具生八部心可起乎。答。六道中擧五
T2217_.59.0705b13: 道顯地獄。羅刹鬼道攝歟。又地獄攝歟。又
| T2217_.59.0705b14: | 八部中擧四部 | 天龍阿修羅 迦樓羅 | 顯餘歟 |
T2217_.59.0705b16: 約與善種雜起之義未得唯蘊無我等。故
T2217_.59.0705b17: 覺察心遠順初地淨菩提心故猶如順解
T2217_.59.0705b18: 脱分也。若約如歌詠心云當得内證之惠
T2217_.59.0705b19: 幷舞心云當念除蓋障三昧等。近淨菩提心
T2217_.59.0705b20: 故猶如順決擇分也
T2217_.59.0705b21: 平治心地時等者。抄云。謂阿闍梨爲弟子
T2217_.59.0705b22: 作漫荼羅擇地之時。地中一切惡物一一
T2217_.59.0705b23: 擇去要令平淨乃至地中毛髮若不擇去不
T2217_.59.0705b24: 名淨地○覺察已而揀去之乃名淨地也
| T2217_.59.0705b25: | 文 | 疏第四云。復次阿闍梨既知弟子心地堪 |
T2217_.59.0705b27: 諦分別觀之以惠甄擇。去無所堪住雜穢
T2217_.59.0705b28: 諸垢。然後令堅實爲作莊嚴。不然則宿業
T2217_.59.0705b29: 餘氣能生障礙也○毛髮謂六十心等○灰
T2217_.59.0705c01: 炭謂示小法起二乘心○若欲使極淨道
T2217_.59.0705c02: 場者百六十種上中微垢皆擇使無餘。乃至
T2217_.59.0705c03: 至灌頂地中非淨土者悉宜簡去之。方名
| T2217_.59.0705c04: | 究竟淨也 | 文 | 又第三卷云。且如下文云先 |
T2217_.59.0705c06: 爲我倒凡夫擇得一念守齊種子心治令
T2217_.59.0705c07: 平正亦名治地。乃至爲一生補處菩薩擇
| T2217_.59.0705c08: | 去心中無明父母極細之垢亦名治地 | 文 |
T2217_.59.0705c10: 未及治灰炭度百六十心度無明極細歟
T2217_.59.0705c11: 三劫段
T2217_.59.0705c12: 經一二三四五再數等者。問。法體未顯。由
T2217_.59.0705c13: 何再數説來耶。答。或云。由前六十心文此
T2217_.59.0705c14: 説來也。問。彼文貪心無貪心等專明再數義。
T2217_.59.0705c15: 非全示五根本體。況彼但見惑。今通見修。
T2217_.59.0705c16: 義門既異。何依彼云明今再數乎答。貪無
T2217_.59.0705c17: 貪名異其體同貪。嗔心慈心等亦爾。以末推
T2217_.59.0705c18: 本。貪嗔癡等義自顯故。疏云謂貪嗔癡慢
T2217_.59.0705c19: 疑也。又寛狹雖異貪嗔等義同故。或又六
T2217_.59.0705c20: 十心何局見惑矣。故乘前此文來矣。或又
T2217_.59.0705c21: 六十心中説再數故百六十心五重再數依
T2217_.59.0705c22: 彼文而來也。私云。大本中具出名相。今略
T2217_.59.0705c23: 本故但擧再數説也。故知依大本而此説
| T2217_.59.0705c24: | 來矣。故疏云。其名相具如十萬偈中説 | 文 | 例 |
T2217_.59.0705c26: 再數局五重。有何因耶。答。暹僧都云。此
T2217_.59.0705c27: 根本煩惱横有五種故竪亦有五再數歟。
T2217_.59.0705c28: 私云。爲對百六十摩訶衍歟。或隨宜安立。
T2217_.59.0705c29: 何必責所由矣
T2217_.59.0706a01: 疏亦是答諸心相等者。私記第十云。自下明
T2217_.59.0706a02: 百六十心義也。是即答前第八問凡夫異熟
T2217_.59.0706a03: 心義也。又出世間心生乃至四分之一度於
| T2217_.59.0706a04: | 信解者答第九問行者之殊異心之義也 | 文 |
T2217_.59.0706a06: 六十心答前第八問云也。此義不然。第八
T2217_.59.0706a07: 問前未答。何云亦是乎。故知可答第四心
T2217_.59.0706a08: 諸相句也。前六十心答彼今復答故云亦
T2217_.59.0706a09: 是也。猶如六無畏文云猶是答前心相句
T2217_.59.0706a10: 矣。然三處答之請心相句兼三意故。所
T2217_.59.0706a11: 以六十心唯顯染心義六無畏偏示淨心義。
T2217_.59.0706a12: 今通染淨心也。若爾今文廣通能越所越
T2217_.59.0706a13: 心。何唯云衆生異熟心而配初一句耶。疏
T2217_.59.0706a14: 中既唱一章不別屬。故知諸心相問通能
T2217_.59.0706a15: 所越文心殊異唯在於能越文故不指屬
T2217_.59.0706a16: 也。或云。心殊異通第八九二句。若爾殊異又
T2217_.59.0706a17: 遍全文歟。若約染淨心自位答心相。若
T2217_.59.0706a18: 又相望互異故答殊異也。私云。疏第一云
T2217_.59.0706a19: 瑜伽行者殊異之心專可淨心。又十八釋云
| T2217_.59.0706a20: | 殊異者謂如來三三昧耶之身 | 文 | 心身雖異 |
T2217_.59.0706a22: 染心矣。當知心相通染淨殊異唯能越心
T2217_.59.0706a23: 也問。若爾六無畏何不答殊異＊耶。答。彼
T2217_.59.0706a24: 唯淨心故今文對所度妄心顯能度殊異
T2217_.59.0706a25: 故。又義。於三劫淨心有顯密能所寄齊心。
T2217_.59.0706a26: 所寄齊淨心答心相。故六無畏云答心相
T2217_.59.0706a27: 而不云答殊異。今文中第三劫明能寄齊
T2217_.59.0706a28: 眞言行故此文答瑜伽行者殊異心也。問。
T2217_.59.0706a29: 其文既別。何不指屬＊耶。答。謂理實爲顯
T2217_.59.0706b01: 三劫皆通密不指屬歟。問。若爾六無畏亦
T2217_.59.0706b02: 可爾。何。答。彼經中偏説如常故若依疏意
T2217_.59.0706b03: 可爾也。故釋云。明三劫六無畏衆多心相
| T2217_.59.0706b04: | 擬儀外迹而顯修證之深淺 | 云云 | 可悉之｣ |
T2217_.59.0706b06: 歟。能所生義別故。又譬樹根種子別故。故疏
| T2217_.59.0706b07: | 上文云。無明住地三毒之根 | 文 | 雜問答云。問。 |
| T2217_.59.0706b08: | 此五根本何爲種子。答。無明是種 | 文 | 又大師 |
T2217_.59.0706b10: 極細之垢矣。又義云。五根本中癡強勝故且
T2217_.59.0706b11: 云能生也。非有別體也。故疏下文云。謂
| T2217_.59.0706b12: | 五根本煩惱及百六十隨煩惱 | 文 | 性相釋云。 |
| T2217_.59.0706b13: | 諸煩惱生必由癡故 | 文 | 諸惑生必由癡癡未 |
T2217_.59.0706b15: 明也。又義云。約體用且爲能所生。非別
T2217_.59.0706b16: 法歟。例如云因不如故得起而有矣。此三
T2217_.59.0706b17: 義中初義爲劣。若存別體者再數及六重
T2217_.59.0706b18: 故。或又彼一開五。故非再數歟。仍經中不
T2217_.59.0706b19: 説耳。第二義爲勝矣
T2217_.59.0706b20: 所以不説五見等者。抄云。所以不説五見等
T2217_.59.0706b21: 者此通妨也。謂有妨云。根本煩惱有六。何
T2217_.59.0706b22: 以但言由有無明故生五根本煩惱不説
T2217_.59.0706b23: 生五見。豈五見不從無明生耶。故今通
| T2217_.59.0706b24: | 云所以不説五見者多在六十心中也 | 文 | 此 |
T2217_.59.0706b26: 釋也。未必謂見修分別幷爲末惑之義也。
T2217_.59.0706b27: 又智證大師雜抄第七云。又以屬見煩惱多
T2217_.59.0706b28: 在六十心中者。私謂見煩惱多在五根本中
T2217_.59.0706b29: 之疑使所也。法界次第即名此五爲五鈍
| T2217_.59.0706c01: | 使也 | 文 | 私云。此釋未審。愚推云。依小乘性 |
T2217_.59.0706c03: 疑使所未必屬彼。利鈍別故。引法界次第
T2217_.59.0706c04: 即此意歟。又違疏文故。或又六十心中五根
T2217_.59.0706c05: 本中疑使所存五見歟。此又見惑同故攝彼
T2217_.59.0706c06: 歟。但多在六十心者彼見惑爲本故云爾。非
T2217_.59.0706c07: 無修惑。故擧貪嗔等。今百六十心修惑爲
T2217_.59.0706c08: 宗。故專擧五鈍疑攝五見也。般若寺抄一
T2217_.59.0706c09: 云。問。六十心以何爲根本。答。以五見爲
| T2217_.59.0706c10: | 根本也。問。其五見者何。貪嗔癡慢疑也 | 文 | 此 |
T2217_.59.0706c12: 五根本見惑邊開也准知百六十心從五根
T2217_.59.0706c13: 本修惑邊開歟。應知六十百六十同但於
T2217_.59.0706c14: 五鈍開而各攝五利歟。教相抄第三云。此
T2217_.59.0706c15: 即顯五見爲貪等之末惑尚在百六十心之
T2217_.59.0706c16: 中也。非爲成五見百六十心所不攝之義。
| T2217_.59.0706c17: | 言屬見煩惱在六十心中 | 云云 | 此意爲以五 |
| T2217_.59.0706c19: | 之煩惱多在六十心末惑之中也 | 爲言 | 非謂 |
T2217_.59.0706c21: 本煩惱。故百法論云。根本六者一貪二嗔
| T2217_.59.0706c22: | 三慢四無明五疑六不正見 | 文 | 又今疏第九云。 |
| T2217_.59.0706c23: | 謂貪嗔癡見慢疑六根本煩惱 | 文。論＊不正見疏見 中攝五見也 |
T2217_.59.0706c25: 惱是利鈍水火法。何以五利爲五鈍末惑
T2217_.59.0706c26: 乎。答。本末隨宜故。唯識中百二十八根本煩
T2217_.59.0706c27: 惱薩迦耶見而爲上首者。身見爲諸惑本。又
T2217_.59.0706c28: 如云諸煩惱生必由癡故者以無明爲本。
T2217_.59.0706c29: 今疏又云由無明故等。又云我倒所生等。准
T2217_.59.0707a01: 知又利鈍雖異引生義不定。何不爲末惑
T2217_.59.0707a02: 矣。私記第十云。是明於百六十心不攝五
| T2217_.59.0707a03: | 見之所以 | 云云 | 又云。彼六十心之中貪嗔癡 |
T2217_.59.0707a05: 中五根本煩惱是屬愛類也。是類別故但此
T2217_.59.0707a06: 經雖説屬愛百六十義。而理實於五見煩
| T2217_.59.0707a07: | 惱亦再數可有百六十心也 | 取意 | 此意屬見 |
| T2217_.59.0707a08: | 惑煩惱在六十心＊也 | 爲言 | 問。五根本中疑 |
T2217_.59.0707a10: 重内有三種三妄。六十心既麁妄攝。何見修
T2217_.59.0707a11: 大別乎。答。疑是倶舍唯識等雖判唯見惑。
T2217_.59.0707a12: 義章中於疑分別疑事疑理。通見修歟。私
T2217_.59.0707a13: 記云。疑是始教中判唯見斷今圓密兩教中
| T2217_.59.0707a14: | 亦通修斷無咎 | 云云 | 又然就第一重内者。五 |
T2217_.59.0707a16: 失或人云。六十心廣。通十煩惱故。百六十
T2217_.59.0707a17: 心狹局五鈍故。故陀羅尼義云。問。此百六
T2217_.59.0707a18: 十心十煩惱中何煩惱＊耶。答。五根本煩惱心。
T2217_.59.0707a19: 謂貪嗔癡慢疑也。所謂不説五見以屬見
| T2217_.59.0707a20: | 煩惱多在六十心中 | 文 | 私案諸義皆未詳。但 |
T2217_.59.0707a22: 雜起心何唯局見惑不通修惑。多分應是
T2217_.59.0707a23: 任運起惑。未必依邪師等。故但下見道所
T2217_.59.0707a24: 斷擧六十心者彼且取見惑邊故云我倒
| T2217_.59.0707a25: | 所生 | 倶舍云。疑及五見唯分 別起文。今疏依此意歟 | 總言之六十心通 |
| T2217_.59.0707a26: | 見修故今通妨明無明所生之義 | 如抄 釋也 | 或又 |
T2217_.59.0707a28: 局見惑之因歟。又疑是唯分別起大小乘所
T2217_.59.0707a29: 制無違。何唯云修惑。義章釋彼具釋云。疑
T2217_.59.0707b01: 有二種。一者疑事○二者疑理○小乘法中
| T2217_.59.0707b02: | 唯取疑理。大乘通取。皆須斷故 | 文 | 此釋意事 |
T2217_.59.0707b04: 説一切煩惱無不迷理。於中麁者判爲見
| T2217_.59.0707b05: | 或細爲修惑 | 文 | 既於迷理許修斷。若爾迷 |
| T2217_.59.0707b07: | 彼疏釋云即縁事理倶是疑也 | 文 | 當知不 |
| T2217_.59.0707b08: | 遮迷事疑亦見斷耳 | 具如六十 心文辨 | 又般若寺釋 |
T2217_.59.0707b10: 六十百六十皆通見修故亦各可攝十煩
T2217_.59.0707b11: 惱。百六十心又五根本癡攝五見歟。故疏第
T2217_.59.0707b12: 十列六根本次第異諸論説癡次擧見。可
| T2217_.59.0707b13: | 思之 | 其文如 上引 | 故義章六云。三毒分別除貪 |
| T2217_.59.0707b14: | 除嗔除疑自餘一切悉是無明 | 文 | 問。案六 |
T2217_.59.0707b16: 心故今不示者專今不可擧五鈍耶。答。六
T2217_.59.0707b17: 十心中雖擧五鈍彼再數末惑非本。故五
T2217_.59.0707b18: 見無名非無其體謂河心邊見自在心等身
T2217_.59.0707b19: 見歟。故云爾歟。或云。屬見煩惱者非直取
T2217_.59.0707b20: 五見體。取見倶生之惑及前後所引之惑
T2217_.59.0707b21: 云屬見煩惱歟。何者六十心中亦有五鈍
T2217_.59.0707b22: 故。謂見倶生但局五鈍所引廣通十煩惱
T2217_.59.0707b23: 也。意云。以能屬見倶生及前後起之煩惱多
| T2217_.59.0707b24: | 在六十心中所屬五見可攝六十心中也 | 爲 |
| T2217_.59.0707b25: | 言 | 疏上文云。或一時雜起或次第而生 | 文 | 可 |
| T2217_.59.0707b27: | 疑及五見 唯分別起 | 疑在百六十心中故少也。五見在六 |
T2217_.59.0707b29: 惱中除疑外只是鈍使。此之四種自通利鈍。
T2217_.59.0707c01: 又渉見思。言不説者見惑是初果所斷即初
T2217_.59.0707c02: 重中初重是也。今只取二果已上所斷故云
| T2217_.59.0707c03: | 不説也 | 云云 | 私云。四種通利鈍依憑何在。大 |
T2217_.59.0707c05: 故後五是鈍。非推求故。前依成實○前
T2217_.59.0707c06: 五唯利。後五種中貪嗔慢疑一向是鈍。無明
| T2217_.59.0707c07: | 不定○大乘法中倶有其相 | 文 | 依此釋今義 |
T2217_.59.0707c09: 審。麁妄中三重初六十心何非百六十攝乎｣
T2217_.59.0707c10: 疏初再數爲十等者。教相抄第三云。就此
T2217_.59.0707c11: 五鈍惑成百六十心時初再數爲十者。約
T2217_.59.0707c12: 所縁境。貪分二種謂貪心無貪心。乃至疑分
T2217_.59.0707c13: 二。謂疑心決心也。故成十。此中貪心者
T2217_.59.0707c14: 貪染法故。無貪心者不好善處故。乃至疑
T2217_.59.0707c15: 心者疑善惡。決定心者一切行隨人教命而
T2217_.59.0707c16: 正惠觀察也。次第二再數成二十者。於貪
T2217_.59.0707c17: 心亦分二。謂縁色貪縁心貪也。無貪心亦
T2217_.59.0707c18: 分二。不求有漏善不求無漏善。乃至疑分
T2217_.59.0707c19: 二。謂縁色疑縁心疑。決定心亦分二。謂信
T2217_.59.0707c20: 無理苦行信無理樂行等也。故成二十。次
T2217_.59.0707c21: 第三再數成四十者。付上所成二十惑色
T2217_.59.0707c22: 貪分爲二。謂縁爲我所之境色貪縁他所
T2217_.59.0707c23: 有之色貪也。縁我所境時即起身見也。如
T2217_.59.0707c24: 是等即身見云貪之末惑也。心貪分二。謂
T2217_.59.0707c25: 愛自持戒心爲眞道愛他無色界衆生心
T2217_.59.0707c26: 爲涅槃。如此等即戒取見。取云貪末惑也。
T2217_.59.0707c27: 乃至信無理苦行分二。信無理樂行亦分
T2217_.59.0707c28: 二。故成四十。如是五度數之故成百六十
T2217_.59.0707c29: 心。又義云。於五根本煩惱五返數之成百
| T2217_.59.0708a01: | 六十心 | 取意。私云。第二義貪貪嗔嗔 乃至疑疑等五返數之歟 | 顯密問答 |
| T2217_.59.0708a02: | 寶生 御房 | 下云。問。大日經幷疏云五根本煩惱五 |
T2217_.59.0708a04: 百六十乃至八萬。三毒與五根本本數已不
T2217_.59.0708a05: 同。如何同云成百六十乎。答。五根本五度
T2217_.59.0708a06: 數之成百六十。故貪一煩惱起時有百六
T2217_.59.0708a07: 十。乃至疑煩惱起時亦有百六十。故三毒一
T2217_.59.0708a08: 一開時云有百六十也。問。五根本煩惱五
T2217_.59.0708a09: 度數成百六十方如何。答。疏云。此五根本
T2217_.59.0708a10: 煩惱初再數爲十第二再數成二十第三再
T2217_.59.0708a11: 數成四十第四再數成八十第五再數成
T2217_.59.0708a12: 百六十心。故云一二三四五再數成百六十
T2217_.59.0708a13: 心也。○問。五度再數成百六十意如何。
T2217_.59.0708a14: 答。一切衆生無明一念心性無始以來根本
T2217_.59.0708a15: 十煩惱隨煩惱乃至八萬塵勞皆悉具足。一
T2217_.59.0708a16: 一根本隨惑縁起一念貪心起時本來具足相
T2217_.59.0708a17: 應種類而有貪無嗔無嗔等十煩惱故云
T2217_.59.0708a18: 初再數爲十也。第二再數成二十者嗔煩惱
T2217_.59.0708a19: 起時嗔具前貪無貪等十無嗔具貪無貪等
T2217_.59.0708a20: 十故云第二再數成二十也。第三再數成
T2217_.59.0708a21: 四十者癡煩惱起時癡具前二十無癡具前
T2217_.59.0708a22: 二十故云第三再數成四十也。第四再數
T2217_.59.0708a23: 成八十者慢煩惱起時慢具前四十無慢具
T2217_.59.0708a24: 前四十故云第四再數成八十也。第五再
T2217_.59.0708a25: 數成百六十者疑煩惱起時疑具前八十無
T2217_.59.0708a26: 疑具前八十故云第五再數成百六十也。
T2217_.59.0708a27: 又疑爲始逆數至貪亦同成百六十也。五
T2217_.59.0708a28: 根本煩惱皆同始終次第無定但五中隨起
T2217_.59.0708a29: 爲始爲終。五度再數成百六十亦復如是。
T2217_.59.0708b01: 故貪具百六十嗔具百六十乃至疑具百
T2217_.59.0708b02: 六十有五種百六十也。此百六十具貪時
T2217_.59.0708b03: 此百六十皆成貪種類。具嗔時此百六十
T2217_.59.0708b04: 皆成嗔種類。如是五種百六十種類義門
T2217_.59.0708b05: 各別也。故摽貪嗔癡云百六十乃至八萬。
| T2217_.59.0708b06: | 意可知 | 文 | 私云。今云貪嗔癡開成百六十 |
| T2217_.59.0708b08: | 十＊心乃至八萬塵勞 | 文 | 此文也。再數古徳二 |
T2217_.59.0708b10: 意五根本各各成百六十。初度再數二師雖
T2217_.59.0708b11: 同後後再數二義有殊故也。此中前義雖
T2217_.59.0708b12: 粗順疏文頗違記文矣。後義非啻順疏
T2217_.59.0708b13: 文亦冥記文矣。故知疏家擧五根本是顯
T2217_.59.0708b14: 再數數五返而成百六十宗家但擧三毒
T2217_.59.0708b15: 又示一一皆具百六十也。又記文擧三毒
T2217_.59.0708b16: 攝慢疑歟。義章第六云。二三毒分別除貪
T2217_.59.0708b17: 除嗔自餘一切悉是無明。故論説言。除貪
| T2217_.59.0708b18: | 除嗔餘之八使從捨生故斯名癡也 | 文 | 准又 |
T2217_.59.0708b20: 乎。答。大師陀羅尼義云。問。其百六十心者何
T2217_.59.0708b21: 耶。答。一貪心二無貪心三嗔心四慈心等。具
| T2217_.59.0708b22: | 如經文 | 云云 | 私云。等者等取疑心決定心等 |
T2217_.59.0708b24: 十心是示再數惑也。又等者等取五重再數
T2217_.59.0708b25: 名相。經文者指大本歟。故疏云。其名相具
| T2217_.59.0708b26: | 如十萬偈中説 | 文 | 問。准大小乘性相無貪 |
T2217_.59.0708b28: 惑。故唯識論釋十一唯善。倶舍論判唯是善
T2217_.59.0708b29: 性。何。答。其名雖同其體全別。此不貪善法
T2217_.59.0708c01: 彼不着三有故。又非無依憑。大般若經三
| T2217_.59.0708c02: | 百一十六 | 初分趣 智品 | 云。善現復白佛言。世尊。若 |
T2217_.59.0708c04: 生信解者何性何相何状何貎佛言。善現。
T2217_.59.0708c05: 是菩薩摩訶薩調伏貪嗔癡性爲性遠離
| T2217_.59.0708c06: | 貪嗔癡相爲相 | 状貎 准之 | 復次善現。是菩薩摩 |
| T2217_.59.0708c08: | 離貪無貪嗔無嗔癡無癡相爲相 | 状貎 准知 | 善現。 |
| T2217_.59.0708c10: | 是甚深般若波羅蜜多能生信解 | 文 | 私案。此 |
T2217_.59.0708c12: 正説中但云貪嗔癡復次文云貪無貪等應
T2217_.59.0708c13: 知再數貪等云貪無貪等也。故知無貪無
T2217_.59.0708c14: 嗔等爲再數末惑專出于此經矣
T2217_.59.0708c15: 常依二法不得中道等者。顯密問答抄下云。
T2217_.59.0708c16: 二法者貪無貪嗔無嗔乃至疑無疑等也。○
T2217_.59.0708c17: 隨事異名者。隨六塵境事起心愛色惡色
T2217_.59.0708c18: 愛聲惡聲亦嗔色喜色嗔聲喜聲如是事
T2217_.59.0708c19: 事有有無邊執不得中道故云隨事異名
| T2217_.59.0708c20: | 輒分爲二也 | 文 | 私記第十云。是爲表二障未 |
| T2217_.59.0708c22: | 惱再數之云耳 | 文 |
T2217_.59.0708c24: 八萬乃至無量之所由也。合譬中從此復更
T2217_.59.0708c25: 等文矣。若更約下出別義。謂於五根本又
T2217_.59.0708c26: 約九品等開百六十心乃至成無量也。
T2217_.59.0708c27: 故知説法説有二重譬中唯有一種也。又
T2217_.59.0708c28: 云。此義不爾。以衆生下出再數所由。中以
| T2217_.59.0708c29: | 衆生 | 乃至 | 輒分爲二者是擧初返再數之所由 |
T2217_.59.0709a02: 隨所作事業而異二名也。依染淨污淨
T2217_.59.0709a03: 心名貪心不染善法故名無貪心。故云
T2217_.59.0709a04: 常依二法隨事異名也。餘又爾也。次就此二
| T2217_.59.0709a05: | 中 | 乃至 | 偈中説者於前貪無貪等展轉隨事 |
| T2217_.59.0709a07: | 也 | 爲言 | 復若更約下約九品而明成八萬 |
T2217_.59.0709a09: 譬相順。何煩法中分兩重乎。若百六十心
T2217_.59.0709a10: 又約九品者不順再數經文。又約九品再
T2217_.59.0709a11: 數五反再數其數可増百六十矣。故知若更
T2217_.59.0709a12: 前百六十心約九品等數乃至成八萬及無
| T2217_.59.0709a13: | 量也 | 爲言 |
T2217_.59.0709a15: 人皆如色界。諸根無缺形色端嚴。身帶光
T2217_.59.0709a16: 明騰空自在。飮食喜樂長壽久住。有如是
T2217_.59.0709a17: 類。地味漸生。其味甘美其香鬱馥。時有一
T2217_.59.0709a18: 人禀性耽味馥香取食。餘人隨學競取食
T2217_.59.0709a19: 之。爾時方名初受段食。資段食故身漸堅
T2217_.59.0709a20: 重光明隱沒黒闇便生。日月衆星從慈出現。
T2217_.59.0709a21: 由漸耽味地味便隱。從斯復有地皮餅生。
T2217_.59.0709a22: 競耽食之。地餅復隱。爾時復有林藤出現。
T2217_.59.0709a23: 競耽食故林藤復隱。爾時有非耕種香稻自
T2217_.59.0709a24: 生。衆共取之以充所食。此食麁故殘穢在
T2217_.59.0709a25: 身。爲欲蠲除便生二道。因斯遂復有男
T2217_.59.0709a26: 女二根生。由二根殊故形相亦異。宿習力
T2217_.59.0709a27: 故便相膽視。因此遂生非理作意。欲貪
T2217_.59.0709a28: 鬼魅惑亂身心失意猖狂行非梵行。人中
T2217_.59.0709a29: 欲鬼初生發此時。爾時諸人隨取香稻無
T2217_.59.0709b01: 所貯積。後時有人禀性嬾惰長取香稻貯
T2217_.59.0709b02: 擬所食。餘人隨學漸多停貯。由此於稻生
T2217_.59.0709b03: 我心多收無厭。隨收處無復再生。遂共
T2217_.59.0709b04: 分田慮遠盡於已分田生悋護心。於他
T2217_.59.0709b05: 分田有懷侵奪。劫偸過起始於此時。爲
T2217_.59.0709b06: 欲遮防共取聚評議僉量衆内一有徳
T2217_.59.0709b07: 人各以所收六分之一雇令防護封爲田
T2217_.59.0709b08: 主。因斯故立刹帝利名。大衆欽承恩流率
| T2217_.59.0709b09: | 土。故復名大三未多王 | 此云共 許王也 | 自後諸王 |
| T2217_.59.0709b11: | 閑精修戒行。因斯故得波羅門名。 | 此云 淨志 | 後 |
T2217_.59.0709b13: 貧匱人者多行賊盜。王爲禁止行輕重罰。
T2217_.59.0709b14: 爲殺害業始於此時。時有罪人心怖刑罰
T2217_.59.0709b15: 覆藏其罪異想發言。虚誑語生此時爲首
| T2217_.59.0709b16: | 文 | 私云。頌疏中地味地餅如次當今疏地 |
| T2217_.59.0709b17: | 肥地膚歟。又疏中地肥乃至地膚林藤 | 云云 |
T2217_.59.0709b19: 段文法譬中何耶。答。或云。法説也。如者指事
T2217_.59.0709b20: 義也。煩惱生起義專是法説。故知法譬後重
T2217_.59.0709b21: 出擧法説現證也。或云。譬説中有兩重其
T2217_.59.0709b22: 一也。又言。顯譬有二重。如者譬喩義也。合
T2217_.59.0709b23: 説文中爲此喩者等者此意矣。但以法譬法
| T2217_.59.0709b24: | 其例非無。嘉祥釋云。法性如涅槃 | 文 | 所以 |
T2217_.59.0709b26: 也。又義云。准法花三周説。法譬因縁次第
T2217_.59.0709b27: 歟。謂雖上以法譬明再數義而未示無明
T2217_.59.0709b28: 生起等因縁故又擧如劫初人示彼生起之
T2217_.59.0709b29: 因縁。例如善心生起擧劫初人等矣。但所
T2217_.59.0709c01: 以爲此喩者。喩者曉義。未必譬喩之義
T2217_.59.0709c02: ＊也即曉釋義也。猶如二教論云喩曰耳
T2217_.59.0709c03: 大日經疏指心鈔卷九
T2217_.59.0709c04:
T2217_.59.0709c05:
T2217_.59.0709c06:
T2217_.59.0709c07:
T2217_.59.0709c08: 疏卷第二之三
T2217_.59.0709c09: 若以淨菩提心等者。抄第三云。疏若以淨
T2217_.59.0709c10: 菩提心等者。若言不定之意。此有二義。謂
T2217_.59.0709c11: 若以淨菩提心爲出世間心即是超越三
T2217_.59.0709c12: 劫瑜祇之行。則出世間心生。出世間心生即
T2217_.59.0709c13: 是淨菩提心。此心出於一切世間故。若以
T2217_.59.0709c14: 佛惠初心爲出世間心即是三阿祇劫成
T2217_.59.0709c15: 佛亦名出世間心。今言三阿僧祇劫即三種
T2217_.59.0709c16: 妄執。行者若一生越此三妄執即一生成佛。
| T2217_.59.0709c17: | 何見有時分耶。故云若以等 | 文 | 教相抄第 |
T2217_.59.0709c19: 有二義。謂疏若以淨菩提心等者。若以初
T2217_.59.0709c20: 地爲出世間心是即地前斷三妄執也。若
T2217_.59.0709c21: 依此義可言經所説三瑜祇行皆是地前所
T2217_.59.0709c22: 行也。疏梵云劫波有二義等下第二義。若以
T2217_.59.0709c23: 佛果爲出世間心即三妄執至第十地盡
| T2217_.59.0709c24: | 之。疏心付第二義釋經始終也 | 文 | 抄第二 |
T2217_.59.0709c26: 翳菩提。即以地前祕密方便越初劫一重麁
T2217_.59.0709c27: 妄名離一切障出世間心生。見心明道
T2217_.59.0709c28: 時淨菩提心始得顯現。如是練修至八地。
T2217_.59.0709c29: 時越第二劫一重妄執名離一切障。其菩
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