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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59

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T2217_.59.0696a01:
T2217_.59.0696a02: 大日經疏指心鈔卷第九
T2217_.59.0696a03:
T2217_.59.0696a04:   疏卷第二之二
T2217_.59.0696a05: 經唯願世尊説彼心者。抄云。經説彼心者即
T2217_.59.0696a06: 指彼六十心也。謂上問云心諸相與時願
T2217_.59.0696a07: 佛廣開演故此意今重請但局六十心問
T2217_.59.0696a08: 也。所以答説文云諦聽心相之故問下釋三
T2217_.59.0696a09: 劫文云。亦是答諸心相及心殊異也
T2217_.59.0696a10: 文答心相何不通彼文乎。答。此既兼殊
T2217_.59.0696a11: 異。故非酬今問也。若云答心相故此問
T2217_.59.0696a12: 被彼可及六無畏文。彼又兼殊異故非鐘
T2217_.59.0696a13: 谷響也。私云。既云説彼心未云心相。此重
T2217_.59.0696a14: 請兼殊異何失。況三劫文無別請問。最可
T2217_.59.0696a15: 酬此問也。若九句中問故無重問者心相
T2217_.59.0696a16: 何重請及兩度矣。又三劫文心相酬此問
T2217_.59.0696a17: 者殊異何無今問乎。但諦聽心相者。問雖
T2217_.59.0696a18: 廣約六十心先答心相也。問。若爾六無畏
T2217_.59.0696a19: 又可酬此問。何又問乎。答。三劫答二句故。
T2217_.59.0696a20: 恐六無畏濫二句故。更問隨一也。或又
T2217_.59.0696a21: 復但問心相顯今問通二句也。故下問
T2217_.59.0696a22: 云演説心相。今云説彼心。可悉之。又義。
T2217_.59.0696a23: 三劫文心相邊近答前重問殊異邊遠答九
T2217_.59.0696a24: 句中也。兼二意故無重請也。又准十縁生
T2217_.59.0696a25: 句無重問而直答修行句。三劫文無重問
T2217_.59.0696a26: 答九句中無失
T2217_.59.0696a27: 初列六十心名次釋其相者。上唱經文中。
T2217_.59.0696a28: 謂貪心至受生心。是列名也。云何貪心下釋
T2217_.59.0696a29: 相也。問。今此二句爲釋云何已下經文先
T2217_.59.0696b01: 在文前明列名釋相義也。猶如云次明順
T2217_.59.0696b02: 理之心。故知云何貪心者列名也。謂隨順下
T2217_.59.0696b03: 釋相也。餘心亦爾也。況前文中名闕一釋
T2217_.59.0696b04: 闕三。於後文依阿闍梨所傳加名釋故
T2217_.59.0696b05: 非云六十心名等耶。答。凡答前問中有列
T2217_.59.0696b06: 名釋相。若此文唯釋云何已下者有不釋
T2217_.59.0696b07: 受生心已上文之過。又問句可屬釋相何
T2217_.59.0696b08: 云列名。例如釋論唱章判説門耳。又雖闕
T2217_.59.0696b09: 一三依阿闍梨意故云六十心也。又約滿
T2217_.59.0696b10: 數歟
T2217_.59.0696b11: 謂染著前境等者。今此二句釋經染著字
T2217_.59.0696b12: 也。唯識論云。云何爲貪。於有・有具・染著爲
T2217_.59.0696b13: 論疏云。於有者謂後有。即唯異熟。三有
T2217_.59.0696b14: 果也。有具者即中有幷煩惱業及器世等。三
T2217_.59.0696b15: 有具故或無漏法○薩婆多師縁無漏貪是
T2217_.59.0696b16: 善法欲。今大乘説愛佛貪業皆染污故與
T2217_.59.0696b17: 見倶生縁無漏起故無漏法能資長有亦
T2217_.59.0696b18: 名有具准此釋。前境者通漏無漏善惡無
T2217_.59.0696b19: 記法歟。又准下違不染善法無貪。今前
T2217_.59.0696b20: 境可局惡無記法歟。又依即是染污淨心
T2217_.59.0696b21: 釋通無漏歟。或又貪心起淨心染故云爾
T2217_.59.0696b22: 非所著境歟。若隨順修行此法者釋經隨順
T2217_.59.0696b23: 法三字也。此者指前染著前境也。此貪染
T2217_.59.0696b24: 即法故云此法也。行人順行此貪染法云
T2217_.59.0696b25: 有貪心也。餘修行名善今順行染法云修
T2217_.59.0696b26: 行也。修即行義故如云惡行耳。以心法下
T2217_.59.0696b27: 委釋順修義也。謂貪性内成事業彰于外
T2217_.59.0696b28: 故云有相也。第四慈心釋云。上慈字據内
T2217_.59.0696b29: 心下慈字是外相所爲事業也今准此。云
T2217_.59.0696c01: 何貪心是約内心下染法即外相事業歟。又
T2217_.59.0696c02: 或本云。謂隨順貪染法者可云下貪歟
T2217_.59.0696c03: 多以順修明義者。抄云。此六十心多分將以
T2217_.59.0696c04: 隨順修行之者明其心性之義或染污心或
T2217_.59.0696c05: 清淨心。問。云何是清淨貪心。答。眞言行者但
T2217_.59.0696c06: 觀貪心實相自然貪不染心即是清淨貪心。
T2217_.59.0696c07: 如下經明十六大菩薩第三名金剛貪染菩
T2217_.59.0696c08: 大疏抄一云。諸句以隨順明義云云
T2217_.59.0696c09: 何。答。内有其心時其相外彰。譬如見烟
T2217_.59.0696c10: 知火性言也。可悉之。順者如依義准宗
T2217_.59.0696c11: 云云
T2217_.59.0696c12: 未得出世心等者。下文云。最初解了唯蘊無
T2217_.59.0696c13: 我時即名出世間心生度世間六十心
T2217_.59.0696c14: 准此文今出世心者唯蘊無我悟也。問。釋
T2217_.59.0696c15: 守護心云。學聲聞者多生此心也又釋
T2217_.59.0696c16: 室宅心云。多是聲聞習也狗心亦同之。又
T2217_.59.0696c17: 具縁品明擇地時以毛髮糠糩灰等爲
T2217_.59.0696c18: 除去法。此中灰炭疏釋云。謂示小法起二乘
T2217_.59.0696c19: 然今釋六十心云。平治心地時亦當
T2217_.59.0696c20: 一一簡去也應知二乘心所除六十心攝
T2217_.59.0696c21: 也。若爾何云今出世心耶。答。六十心但與
T2217_.59.0696c22: 順世善雜起之心。故疏第四云。謂六十心與
T2217_.59.0696c23: 善種八心共體而生何三乘出世心爲六
T2217_.59.0696c24: 十心攝矣。但第四卷釋者擇地義廣除去法
T2217_.59.0696c25: 是多。以云除去二乘心不可爲攝六十
T2217_.59.0696c26: 心義。彼毛髮者六十心故。今平治心地約毛
T2217_.59.0696c27: 髮。彼廣除去三妄故。故下釋云。百六十種
T2217_.59.0696c28: 上中下微垢應擇使無餘今文學聲聞等
T2217_.59.0696c29: 者約聲聞凡位歟。仍無失。又云。若以淨菩
T2217_.59.0697a01: 提心爲出世間心准此釋地前三妄位
T2217_.59.0697a02: 六十心可雜起歟。六十心又爲百六十心未
T2217_.59.0697a03: 惑通三重故具如
下辦
故知初地淨菩提心爲出
T2217_.59.0697a04: 世心歟。依之舞心五通餘習神變爲除蓋障
T2217_.59.0697a05: 之所治。窟心得劫壽見未來佛以法明道
T2217_.59.0697a06: 爲能治。除障法明是淨菩提心異名故。或
T2217_.59.0697a07: 又六十心染淨心品相雜。水心云洗濯一切
T2217_.59.0697a08: 不善。板心云習行八齊。烏心云持戒修善。
T2217_.59.0697a09: 此等非一向不善故。若爾出世心隨宜可
T2217_.59.0697a10: 不定歟。或但皆染心也。持戒修善時於生
T2217_.59.0697a11: 死生怖爲烏心。非取戒善。又行八齊更
T2217_.59.0697a12: 不行餘善爲板心。非云八齊也
T2217_.59.0697a13: 與善種種雜起之心者。或云。雜起者相應倶
T2217_.59.0697a14: 起義歟。故疏第四云。謂六十心等與善種八
T2217_.59.0697a15: 心共體而生。及已覺察則宜除剪。未得出
T2217_.59.0697a16: 世間心以來雜起紛亂難可條緒此釋
T2217_.59.0697a17: 同今文。既云共體而生。定知倶起義也。又
T2217_.59.0697a18: 當卷下釋云。或一時雜起此豈非一時倶
T2217_.59.0697a19: 起義乎。或云雜起者染善間雜而生故云爾。
T2217_.59.0697a20: 非倶起義也。性相釋云。諸相應法必同性故
T2217_.59.0697a21: 誰疑之。疏第四釋抄云。謂是六十心等與
T2217_.59.0697a22: 善種八心間雜生。例如彼雜修靜慮漏無
T2217_.59.0697a23: 漏間雜而起也。又或一時雜起者六十心中
T2217_.59.0697a24: 相順心品倶起相違心品次第生爲言雜起言
T2217_.59.0697a25: 雖同。彼云一時故異今文矣。又義下約六
T2217_.59.0697a26: 十心故倶起云雜起。其性同染故。今間雜
T2217_.59.0697a27: 生云雜起善染異故。又義。今宗異性相。彼
T2217_.59.0697a28: 云貪與嗔疑定不倶起今六十心幷生故
T2217_.59.0697a29: 貪嗔*疑既倶起。若爾何與善不倶生。染善
T2217_.59.0697b01: 雖異同有漏故。若准雜修靜慮爲所由者
T2217_.59.0697b02: 可云與出世心雜起。既不爾。與有漏善
T2217_.59.0697b03: 倶起歟
T2217_.59.0697b04: 若行者善識眞僞等者。抄云。謂觀貪之實性
T2217_.59.0697b05: 善能了知。或貪爲眞而不貪爲僞。或不貪爲
T2217_.59.0697b06: 眞而貪爲僞。猶如農夫務除穢草以輔嘉
T2217_.59.0697b07: 今此釋擧第二能治所治爲眞僞歟。
T2217_.59.0697b08: 故知今此文通六十心總對治歟。私云。此上
T2217_.59.0697b09: 釋云。此等皆是○與善種種雜起之心
T2217_.59.0697b10: 此文述對治行相。故知善種八心爲嘉苗
T2217_.59.0697b11: 穢草譬六十心也。雜起心中却染取善之
T2217_.59.0697b12: 義也。或云。既云輔嘉苗。此善輔淨菩提心。
T2217_.59.0697b13: 故淨菩提心應云嘉苗也。次下淨心勢力漸
T2217_.59.0697b14: 増者此意也。故下釋云。當於一切時留心
T2217_.59.0697b15: 覺察自然得順淨菩提心今云。除穢草
T2217_.59.0697b16: 嘉苗自増長故云輔。又云淨心増長。此淨
T2217_.59.0697b17: 心即善八心也。故疏上釋云。淨心最初生起
T2217_.59.0697b18: 然下文云順淨菩提心。今有漏淨心順無
T2217_.59.0697b19: 漏淨菩提故彼此文義是歟。或又下釋云。願
T2217_.59.0697b20: 求世間悉地障出世淨心准此今淨心
T2217_.59.0697b21: 似出世矣
T2217_.59.0697b22: 勿謂是因縁事相等者。抄云。不可一向謂
T2217_.59.0697b23: 是因縁事相之迹。輕忽如來至覺之言令
T2217_.59.0697b24: 心沒在於常教之中耳或云。於雜起心
T2217_.59.0697b25: 能分別眞僞者妄執消除淨心増長。是時但
T2217_.59.0697b26: 知因縁事相而不觀不生實相者其心專
T2217_.59.0697b27: 沒常途淺權教中輕忽如來至實法爲言
T2217_.59.0697b28: 佛説心相生起者爲令知其本不生性也
T2217_.59.0697b29: 云云私云。因縁事相者六十心事業外相也。至
T2217_.59.0697c01: 言者至教即正教異名也。意今聖教中以順
T2217_.59.0697c02: 修明六十心義。是即令行者知妄心事相
T2217_.59.0697c03: 而爲令不沒妄心中也。而忽緒聖教使
T2217_.59.0697c04: 心沒妄心中。勿不自覺知爲言
T2217_.59.0697c05: 乃至所應進求善處者。所進求善人法依正
T2217_.59.0697c06: 非故云乃至歟。又今善者順世善心。出世
T2217_.59.0697c07: 無漏法云乃至矣。又善處者依報歟。此外法
T2217_.59.0697c08: 云乃至歟。所以約不示法無貪非一故
T2217_.59.0697c09: 云倶障善萠也。或又貪無貪同障善萠故
T2217_.59.0697c10: 云倶。依此義倶觀貪實相對治可通前
T2217_.59.0697c11: 貪心歟
T2217_.59.0697c12: 無染污心名同事異者。今無貪心與疏下所
T2217_.59.0697c13: 擧無貪善根及餘教所説無貪名同事異也
T2217_.59.0697c14: 爲言唯識論六云。云何無貪。於有有具無著
T2217_.59.0697c15: 爲性。對治貪著作善爲業故知彼不貪
T2217_.59.0697c16: 三有唯善也。此不貪善處妄心也。故今無
T2217_.59.0697c17: 貪還貪心攝也。例如正理論中邪信釋是不
T2217_.59.0697c18: 信攝矣
T2217_.59.0697c19: 但觀貪心實相等者。抄云。如經偈云。三界極
T2217_.59.0697c20: 重罪不過於厭離。汝於貪欲處莫生厭離
T2217_.59.0697c21: 心。不應如彼二乘厭離衆生也又經云。
T2217_.59.0697c22: 貪欲是涅槃私云。貪心事相即不生生故
T2217_.59.0697c23: 即堅固性也。不出a字不生際故云觀貪
T2217_.59.0697c24: 實相也。問。觀貪實相可治貪心。何爲無
T2217_.59.0697c25: 貪對治乎。答。無貪即貪心故無違。或云。
T2217_.59.0697c26: 觀貪實相治貪無貪歟。云倶障善萠故。或
T2217_.59.0697c27: 云。初句通二心總句。自然下別句。此中初
T2217_.59.0697c28: 句明貪心對治後二句示無貪對治也
T2217_.59.0697c29: 經云何嗔心謂隨順怒法者。問。准性相釋。大
T2217_.59.0698a01: 乘嗔恚爲根本忿怒爲隨惑。小乘中忿小煩
T2217_.59.0698a02: 惱嗔不定地攝。若爾何問嗔答怒耶。答。六
T2217_.59.0698a03: 十心皆以順修明義故問嗔答怒也。以順
T2217_.59.0698a04: 修怒法顯嗔故。故釋云。怒謂嗔心發動事
T2217_.59.0698a05: 彰於外云云又唯識論第六云。謂嗔必令身
T2217_.59.0698a06: 心熱惱起諸惡業。不染性故又云。謂懷
T2217_.59.0698a07: 忿者多發暴惡身表業故。此即嗔恚一分爲
T2217_.59.0698a08: 體離嗔無別相用故謂嗔必令身心熱惱
T2217_.59.0698a09: 者嗔心發動之義。多發暴惡身表業故是事
T2217_.59.0698a10: 彰於外之義也。疏釋既同彼。應知今經約
T2217_.59.0698a11: 體同不別立。彼論約内外異開二也。又顯
T2217_.59.0698a12: 揚論云。忿障無嗔故此又忿與嗔同也」
T2217_.59.0698a13: 但於此衆縁中等者。抄云。若行者覺知如是
T2217_.59.0698a14: 嗔心相起之時但當於此衆多縁生句中而
T2217_.59.0698a15: 觀察之則不爲障也今此能治可通諸
T2217_.59.0698a16: 句歟。又無所住是a字本不生義。今經以a
T2217_.59.0698a17: 字爲宗故*最可爲通治也。但今總兼別故」
T2217_.59.0698a18: 愛見心垢之慈者。此再數時無嗔也。故云
T2217_.59.0698a19: 與嗔相違。與無嗔善名異事同猶如無貪
T2217_.59.0698a20: 也。此貪相應之慈故云愛見心垢等歟。非善
T2217_.59.0698a21: 種所生故。善種所生慈無量怨親平等故。非
T2217_.59.0698a22: 貪相應故。爲能所治也。慈無量以善無
T2217_.59.0698a23: 嗔爲體。瑜伽云。大悲以彼無嗔無癡二法
T2217_.59.0698a24: 爲體今所治無嗔實嗔攝歟。例如無貪是
T2217_.59.0698a25: 貪攝也。問。若爾何與貪相應。唯識釋貪與
T2217_.59.0698a26: 嗔*疑定不倶起故。答。顯密分岐。今宗許倶
T2217_.59.0698a27: 起歟。故下釋云。或一時雜起況六十心與
T2217_.59.0698a28: 善雜起云云異性既倶起。貪嗔何不並。故釋
T2217_.59.0698a29: 論中釋麁者起貪嗔等能善分別違順境故
T2217_.59.0698b01: 而許四相倶起。此豈非貪嗔倶起義乎。或
T2217_.59.0698b02: 又唯識既云不倶起。今又可爾。愛見慈者
T2217_.59.0698b03: 貪攝歟。非嗔也。善慈既無嗔爲體。今何嗔
T2217_.59.0698b04: 爲體。行相相違故。但或一時雜起是約相順
T2217_.59.0698b05: 心也。與善種雜起者抄云。間雜生釋論
T2217_.59.0698b06: 釋。四相具起約唯心轉變義麁分別又依
T2217_.59.0698b07: 境因識果義。故無違矣。上慈據内等者准云
T2217_.59.0698b08: 何嗔心謂隨順怒法可知之。問内心慈答
T2217_.59.0698b09: 外相慈故云爾也
T2217_.59.0698b10: 遇便信受者。問。癡是迷闇爲性。故唯識云。
T2217_.59.0698b11: 迷闇爲性信是心淨爲義。故次下云。信者
T2217_.59.0698b12: 能入又信唯是善。癡惡無記性。體性既水
T2217_.59.0698b13: 火。何釋癡云信受耶。答。無惠簡擇善惡
T2217_.59.0698b14: 是非遇便信受是迷闇義歟。例如彼性相中
T2217_.59.0698b15: 雖無貪爲唯善今立染污心也。今既信惡
T2217_.59.0698b16: 及非。豈淨心乎。猶如正理中邪信云是不信
T2217_.59.0698b17: 攝耳
T2217_.59.0698b18: 皆以智簡擇等者。以智惠簡擇所説法勝
T2217_.59.0698b19: 劣而捨劣取勝。是勝義菩提心。故戒序釋
T2217_.59.0698b20: 勝義心云。須簡知乘之優劣云云何此云所
T2217_.59.0698b21: 度妄心乎。然能治云觀察世智辨聰。依世
T2217_.59.0698b22: 智徒無義費言語云世智辨聰也。故知於
T2217_.59.0698b23: 世間種種所説中簡擇勝劣也。世出世智
T2217_.59.0698b24: 異故無違耳。問。若爾以出世智可治世
T2217_.59.0698b25: 智難。何云唯信耶。答。信智相應能入故云
T2217_.59.0698b26: 信。遮世智與信不相應故云唯也。又智論
T2217_.59.0698b27: 云。佛法大海信爲能入又唯有簡持決定
T2217_.59.0698b28: 顯勝義。今唯信者約顯勝義歟。又義第五邪
T2217_.59.0698b29: 信既正惠所治。第六世智淨信所斷何失。然
T2217_.59.0698c01: 道人者或本過人云云出過世間義歟。或本
T2217_.59.0698c02: 果人云云智力籌量者世智籌量也
T2217_.59.0698c03: 經謂尊教命者。或本尊字遵字也。疏中二心
T2217_.59.0698c04: 雙牒。釋疑心決定心自顯故。先爲釋疑心
T2217_.59.0698c05:
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: 利好者應遂疏所引岐路好惡云云
T2217_.59.0698c10: 無惡字。無本同正文矣。又智論正本可撿
T2217_.59.0698c11: 也。抄云。謂如人求利。須審觀岐路利好處
T2217_.59.0698c12: 應便馳遂。若疑惑不進則有異。此好字上聲
T2217_.59.0698c13: 讀之。謂利有好弱。好利者逐之。弱利者棄
T2217_.59.0698c14:
T2217_.59.0698c15: 又決定心等者。此下釋前決定心也。如法教
T2217_.59.0698c16: 命等者菩提心論云。凡今之人若心決定如
T2217_.59.0698c17: 教修行不起于座三摩地現前准此文。
T2217_.59.0698c18: 如教奉行即身成佛軌則。何云所度妄心乎。
T2217_.59.0698c19: 答能破既云生正決定心。雖云如教奉行
T2217_.59.0698c20: 猶邪決定義歟。故義忠釋云。生正決定心
T2217_.59.0698c21: 離邪決定心也或云。如教奉行起執故爲
T2217_.59.0698c22: 過歟
T2217_.59.0698c23: 謂如四諦不淨無常等者。唯識論六云。云何
T2217_.59.0698c24: 爲疑。於諸諦理猶預爲性。能障不疑善品。
T2217_.59.0698c25: 爲業。謂猶豫者善不生故。有義此疑以惠
T2217_.59.0698c26: 爲體。猶豫簡擇説爲疑故述記六云。此
T2217_.59.0698c27: 中説疑迷於諦理猶豫。五十八中依五相
T2217_.59.0698c28: 別。謂他世・作用・因果・諦・實。此中言諦亦攝
T2217_.59.0698c29: 彼盡。如理應思。即縁理・事倶是疑也。然
T2217_.59.0699a01: 執爲人。非此疑惑。異熟心等准此
T2217_.59.0699a02: 釋。四諦懷猶豫雖同論疑。如夜見株杌
T2217_.59.0699a03: 是異疏釋。故知今闇心或疑攝。或似非疑。
T2217_.59.0699a04: 又見杌生臆度之心似論第二師解矣。又
T2217_.59.0699a05: 義章六十使義云。所言疑者於境不決猶豫
T2217_.59.0699a06: 曰疑。疑有二種。一者疑事。如夜觀樹疑
T2217_.59.0699a07: 爲是人爲非人等。二者疑理。疑諸諦等。
T2217_.59.0699a08: 小乘法中唯取疑理説爲疑使。大乘通取。
T2217_.59.0699a09: 皆須斷故准此釋。四諦夜杌如次爲理
T2217_.59.0699a10: 事疑。若爾今闇心是疑心攝矣。問。若爾與
T2217_.59.0699a11: 前疑心何異乎。答。或云。前事疑。故經云不
T2217_.59.0699a12: 定等事。此理疑。故云。謂如四諦等。但今取
T2217_.59.0699a13: 夜杌喩。是譬迷理也。或又前疑理。故所引
T2217_.59.0699a14: 智論正文云。諸法實相中疑亦復如是
T2217_.59.0699a15: 疑事。義章中如夜觀樹爲疑事。故但擧四
T2217_.59.0699a16: 諦。事諦亦攝事故。又前翻決定心此對明
T2217_.59.0699a17: 心故。猶豫者或云。江乃古作幾太津訓也。小
T2217_.59.0699a18: 犬先人行至岐分處生疑不進義也。前文
T2217_.59.0699a19: 如人道行以疑惑故不能前進云云此意矣」
T2217_.59.0699a20: 謂於決定法印等者。抄云。印謂三法印或四
T2217_.59.0699a21: 法印是決定法。若過若不及者。過則爲増不
T2217_.59.0699a22: 及爲減異於處中之惠也私云。若過者
T2217_.59.0699a23: 明心。故云即能懸信也。若不及者闇心。故
T2217_.59.0699a24: 云生疑慮解。處中惠是彼兩心能治也。但
T2217_.59.0699a25: 在明心段述二心能治如七八兩心經文
T2217_.59.0699a26: 雙牒。若不擧過與不及處中義難立。故又
T2217_.59.0699a27: 義。懸信通二義。謂不及故懸也。若過故懸
T2217_.59.0699a28: 也。若爾但明心能治也。問。經云修行。何釋
T2217_.59.0699a29: 懸信耶。答。信即行歟。或互顯歟。問。前決定
T2217_.59.0699b01: 心不生疑慮奉行。今於決定印無疑慮修
T2217_.59.0699b02: 行。何異耶。答。明心有若過若不及義。決定
T2217_.59.0699b03: 不爾歟
T2217_.59.0699b04: 經云何鬪心等者。今此鬪心者對他好論是
T2217_.59.0699b05: 非故云互相是非。下諍心於自已生是非。
T2217_.59.0699b06: 故二心是別。猶如慚愧自他別也。下無諍心
T2217_.59.0699b07: 翻對此二歟。竝自他故。又不立無鬪心
T2217_.59.0699b08:
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
T2217_.59.0699b16: 受行之。總釋。或先已下別釋也云云此意如
T2217_.59.0699b17: 是見解及更聞異言二句各通是非歟。不
T2217_.59.0699b18: 指其名故以違合理句又通二歟。意云。異
T2217_.59.0699b19: 言若是若非以違先習或非或是而契理則
T2217_.59.0699b20: 受行也爲言別釋中或言顯不定故擧是捨
T2217_.59.0699b21: 而顯非捨也。或云觀乘雖先所宗習等捨
T2217_.59.0699b22: 是也。或先已下捨非也云云此意如是見解
T2217_.59.0699b23: 者是見也。異言以違者非也。此非受行故捨
T2217_.59.0699b24: 前是。或先以爲是者受行非謂是。聞他爲
T2217_.59.0699b25: 不善又捨故云捨非也。無記無諍心者今無
T2217_.59.0699b26: 諍心也。是非倶捨故云無記。或此心有覆無
T2217_.59.0699b27: 記妄心故。實相無諍者實相平等故云無諍
T2217_.59.0699b28: 也。即諍心也
T2217_.59.0699b29: 如諸天以先世等者。今此天准下曾生上界。
T2217_.59.0699c01: 可色界等天也。欲天亦五欲境雖隨念。或
T2217_.59.0699c02: 自化或他化非無功力。今云若有所須不加
T2217_.59.0699c03: 功力但可上界也。或又可通欲天。五欲境
T2217_.59.0699c04: 非如人間故云不加功力也。但上界者擧
T2217_.59.0699c05: 勝也。或望人間云上界歟。義章云。若依
T2217_.59.0699c06: 地持所受自然。故名爲天
T2217_.59.0699c07: 阿名爲非修羅名天者。法華義疏云。婆藪傳
T2217_.59.0699c08: 云非天。亦言非善戲。諸天以善法戲樂。
T2217_.59.0699c09: 其多作不善戲樂也此知有解脱之利等
T2217_.59.0699c10: 者。修羅雖鬪戰爲本又知解脱利歟。凡修
T2217_.59.0699c11: 羅通天鬼畜三趣。今爲天趣攝歟。云果報
T2217_.59.0699c12: 似天故。義章云。修羅有三。一天二鬼三者
T2217_.59.0699c13: 畜生。正法念經中唯説二種。鬼之與畜
T2217_.59.0699c14: 思惟少欲知足等者。抄云。老子云。知足不辱。
T2217_.59.0699c15: 注云。知足之人絶利去欲不辱於身
T2217_.59.0699c16: 某甲曾於我所等者。或云。恩者致善報
T2217_.59.0699c17: 人懷惡報。是常人之習也。故今報者惡報也。
T2217_.59.0699c18: 經文思念利他者擧善報顯惡報歟。或本
T2217_.59.0699c19: 思念他利云云。或云。不分怨親懷善報可
T2217_.59.0699c20: 爲人心也。太賢古迹引經云。以怨報怨怨
T2217_.59.0699c21: 終不滅。以徳報怨怨乃盡耳今釋理人
T2217_.59.0699c22: 利物即此意矣。又義。理人言通惡報歟。又
T2217_.59.0699c23: 對治文不應紛紜思慮他縁者似作善惡
T2217_.59.0699c24: 報矣。古迹云。世間之孝以怨報怨。如草滅
T2217_.59.0699c25: 火。勝義之孝以慈報怨。如水滅火今人
T2217_.59.0699c26: 心是世間報故以怨報怨歟
T2217_.59.0699c27: 修此法者等者。抄云。此法即眞言。者即行
T2217_.59.0699c28: 人。亦者相似。如前外道所事名爲自在。行
T2217_.59.0699c29: 者所事即是本尊。以此類彼。故曰亦常。眞
T2217_.59.0700a01: 言行人數數係念如是本尊及悉地事。當知
T2217_.59.0700a02: 亦是自在之心。應當觀察。悉地之法悉屬因
T2217_.59.0700a03: 縁。遠離自心本尊之相則無有自在也
T2217_.59.0700a04: 私案。此法者指彼宗計也。非彼此相望義
T2217_.59.0700a05: 也。謂外道又立三寶故。自在天乃至苦樂等
T2217_.59.0700a06: 事者出彼宗佛法徳也。修此法等示彼僧
T2217_.59.0700a07: 寶傳授修行之義。故云亦常等。本尊者自在
T2217_.59.0700a08: 天也。若眞言行人等下示眞言行者能行之
T2217_.59.0700a09: 心也。猶如十六心二十一等。云若行人等
T2217_.59.0700a10: 若言起盡無異論者歟。是所對治者前文云
T2217_.59.0700a11: 是彼對治其文可然。今何云所*耶。或云。是
T2217_.59.0700a12: 者今能治。所對治者擧所治歟。文點云。是
T2217_.59.0700a13: 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*惡今何爲過。今雖逗機思自得利
T2217_.59.0700a21: 故爲過耳
T2217_.59.0700a22: 即知界入縁起等者。十八界十二入十二因
T2217_.59.0700a23: 縁等歟。上諸蘊者五蘊也。意云。聞五蘊無常
T2217_.59.0700a24: 等。何尋廣聞修行緩怠。問。今廣聞與前多
T2217_.59.0700a25: 聞何異*耶。答。前多聞擬他用今廣聞充自
T2217_.59.0700a26: 用故異也。三農月者或云五月也。此月麥苅
T2217_.59.0700a27: 苗蒔田殖也。或云。三四五月也。或云。三月下
T2217_.59.0700a28: 種五月田殖八月苅藏也
T2217_.59.0700a29: 此心性雙依二邊者。此總句。或時下別句也。
T2217_.59.0700b01: 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
T2217_.59.0700b03: 依等也。如河水下譬説也。河水漂物譬心
T2217_.59.0700b04: 品。如次配兩釋。兩岸譬斷常不定係一邊
T2217_.59.0700b05: 比兼邪正也。河水譬内心依兩岸類外相
T2217_.59.0700b06: 也。或又水譬内心物喩外事歟
T2217_.59.0700b07: 是中少欲知足等者。問。前龍心用此對治。二
T2217_.59.0700b08: 心何異*耶。答。彼云思念廣大資財。是大欲
T2217_.59.0700b09: 也。於未得資財珍寶而願求故。此乃少欲
T2217_.59.0700b10: 所治也。此云渇無厭足。即不喜足也。於已
T2217_.59.0700b11: 得名利眷屬更多求來集無厭足故。故譬
T2217_.59.0700b12: 説云。如已得乳糜更渇望餘味云云此乃
T2217_.59.0700b13: 喜足所治也。故光記云。不喜足望已得大欲
T2217_.59.0700b14: 望未得。喜足能治不喜足少欲能治大欲
T2217_.59.0700b15: 但能治並擧兼正互用故。前文無厭足者
T2217_.59.0700b16: 約兼義歟。或又前但約世寶此廣通出世。
T2217_.59.0700b17: 云於所學法等故。或又前外財物此内財物
T2217_.59.0700b18: 故。但於對治同者内外世出世雖異彼所治
T2217_.59.0700b19:
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: 者非凡夫能等文故知今縁起者善不善
T2217_.59.0700b23: 等事相非法性縁起之義歟
T2217_.59.0700b24: 如龜藏六者。抄云。謂此心守護身心六根等
T2217_.59.0700b25: 如龜藏護四足頭尾六事不令他損。故涅
T2217_.59.0700b26: 槃經云。龜有頭尾四足名爲六處。若侵惱
T2217_.59.0700b27: 則藏入殼中。衆生六根馳流外境。塵財來
T2217_.59.0700b28: 侵。自守根門如龜藏六*也宗鏡録云。如
T2217_.59.0700b29: 龜藏六善護其命
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: 法不能捨。故此即貪愛一分爲體。離
T2217_.59.0700c05: 貪無別慳相用故財法者今疏財物善法
T2217_.59.0700c06: 也。貪外立慳者本隨二惑異故。問。若爾嗔外
T2217_.59.0700c07: 何不立忿乎。答。彼約無別體故。此依假
T2217_.59.0700c08: 實異故。影略互顯耳
T2217_.59.0700c09: 猫狸伺捕等者。廣韻云。猫獸。捕鼠。爾雅曰。虎竊
毛謂之虥猫云云
T2217_.59.0700c10: 又云。狸野猫
云云
玉篇云。猫眉驕切。夏田也。
食鼠也。或作猫。
音離。
似猫
T2217_.59.0700c11: 望至度内者。度者行度義。平聲讀之。臨
T2217_.59.0700c12: 到可行度之内也。或至字屬下文矣。又度
T2217_.59.0700c13: 者度量義。入聲讀之。望至度量之内也
T2217_.59.0700c14: 經謂得少分以爲喜足者。問。前少欲知足爲
T2217_.59.0700c15: 能治徳。今何爲失耶。答。彼於可厭世法
T2217_.59.0700c16: 生喜足故爲徳。此可欣善法起喜足故爲
T2217_.59.0700c17: *失。准樂斷樂修立喜足。今喜足還似可
T2217_.59.0700c18: 云不喜足矣
T2217_.59.0700c19: 經迦樓羅心者。法花義疏一云。迦樓羅者此
T2217_.59.0700c20: 云金翅鳥。以其翅頭有金色故。故以爲名
T2217_.59.0700c21: ○經云。兩翅相去三百三十六萬里閻浮提
T2217_.59.0700c22: 止容其一足
T2217_.59.0700c23: 如見人行善等者。此下委辨第二釋意也。此
T2217_.59.0700c24: 意以他行類朋黨羽翼也。問。三種練磨是
T2217_.59.0700c25: 菩薩之用心。故唯識論云。引他已證大菩提
T2217_.59.0700c26: 者練磨自心勇猛不退何。答。望眞言勇
T2217_.59.0700c27: 健菩提心彼猶屬過歟。發心已後猶有退
T2217_.59.0700c28: 故。問。若爾何下師子心爲異乎。答。彼譬勝
T2217_.59.0700c29: 他心故慢心攝歟。今顯菩提心故。故下釋
T2217_.59.0701a01: 云。當發釋迦師子心也
T2217_.59.0701a02: 當念勇健菩提心等者。對治文也。疏第一云。
T2217_.59.0701a03: 今此宗明義。言師子者即是勇健菩提心。
T2217_.59.0701a04: 從初發意以來得大精進無有怯弱。猶如
T2217_.59.0701a05: 師子隨所執縛必獲無遺
T2217_.59.0701a06: 所有繋屬等者。抄云。謂行者見他因縁相繋
T2217_.59.0701a07: 眷屬及他人辨之事憘好離間。當知鼠心
T2217_.59.0701a08: 使然也。○若對治者行人或見眷屬不和
T2217_.59.0701a09: 宜勸令和。見他成辨種種善事遞相讃
T2217_.59.0701a10: 成。是所對治。下准此釋
T2217_.59.0701a11: 梵本缺文不釋者。今經有問無釋故云爾
T2217_.59.0701a12: 也。泥心又同之
T2217_.59.0701a13: 多是聲聞宿習者。問。從他聞法轉爲衆生。
T2217_.59.0701a14: 是菩薩利他行相。何云二乘自利之宿習
T2217_.59.0701a15: *耶。答。是聲聞轉教付財義非正悟解歟。故
T2217_.59.0701a16: 抄下釋云。謂須菩提於般若會中猶能承佛
T2217_.59.0701a17: 威神説人法倶空又疏云。雖須菩提等猶
T2217_.59.0701a18: 能承佛威神衍説人法倶空○心生驚疑
T2217_.59.0701a19: 不知所趣或又大乘聲聞歟。法花云。我
T2217_.59.0701a20: 等今者眞是聲聞。以佛道聲令一切聞
T2217_.59.0701a21: 他聽聞正法是以佛道聲之義也。令此妙音
T2217_.59.0701a22: 處處聞知即令一切聞之義也。小乘聲聞是
T2217_.59.0701a23: 依聲得道義故。大乘聲聞猶未得内證自然
T2217_.59.0701a24: 之惠故遮之。故鈔云。聲聞宿習者以不
T2217_.59.0701a25: 修自然佛惠故又義。念名利莊嚴文句
T2217_.59.0701a26: 爲他説法。是不淨説法歟。此乃昔聞法聲
T2217_.59.0701a27: 宿習也。未必二乘中聲聞也
T2217_.59.0701a28: 當念我當得内證等者。抄云。此則對治一類
T2217_.59.0701a29: 唯政言説不修理觀之者也問。疏下
T2217_.59.0701b01: 云。或有説言。但觀心性無相無爲不應種
T2217_.59.0701b02: 紛動行菩薩道。此説非也相違如何。
T2217_.59.0701b03: 答。今宗三密具修故以偏爲失矣
T2217_.59.0701b04: 不起滅定者。除蓋障三昧云滅定。除滅五蓋
T2217_.59.0701b05: 障故非滅盡空也。彼滅心心所故。又非
T2217_.59.0701b06: 五通所依定故。倶舍云。五通必依止觀均
T2217_.59.0701b07: 今依除蓋障定起神通成出世利益
T2217_.59.0701b08: 故治世間小驗也。故疏第一云。得除蓋障
T2217_.59.0701b09: 三昧故發五神通能知一切衆生心行而
T2217_.59.0701b10: 作佛事取意
T2217_.59.0701b11: 無礙辯才者。抄云。疏無畏辨才者無畏四無
T2217_.59.0701b12: 畏。此有二種。一佛四無畏。二菩薩四無畏。
T2217_.59.0701b13: 今取菩薩○言辯才者七辨才也今本云
T2217_.59.0701b14: 無礙。四無礙歟。辯才所治云撃鼓心。能治
T2217_.59.0701b15: 云語言陀羅尼。法義詞樂四無礙宜能所契
T2217_.59.0701b16: 當矣。例如舞心能所治倶神通也。又早證無
T2217_.59.0701b17: 量語言陀羅尼亦法明道所得與五通同。
T2217_.59.0701b18: 故疏第一云。得此三昧故發五神通。以
T2217_.59.0701b19: 通故獲一切衆生語言陀羅尼等文
T2217_.59.0701b20: 經謂隨順自護身法者。前守護心常守護身
T2217_.59.0701b21: 云云二心何別耶。答。守護義雖同所護法
T2217_.59.0701b22: 寛狹異。前通護身心今但護身故。又前彼
T2217_.59.0701b23: 此相望論是非故云此心實餘心不實。此
T2217_.59.0701b24: 但守自不非他故云自護身法。或前約現
T2217_.59.0701b25: 世此通現未故
T2217_.59.0701b26: 云何師子心者。光顯抄云。師子者梵名迦羅。
T2217_.59.0701b27: 此云無畏。或云師子。無畏義可知。師子者
T2217_.59.0701b28: 此非敵對翻。此獸王形似梵文師字故。子
T2217_.59.0701b29: 者指體語也當發釋迦師子心者經具縁品
T2217_.59.0701c01: 云。眞言勢無比能摧彼大力極忿怒魔軍釋
T2217_.59.0701c02: 迦師子救世
T2217_.59.0701c03: 云何鵂鶹心者。唯識疏一云。嗢露迦此云
T2217_.59.0701c04: 鵂鶹。謂即獯猴之異名。烏舊云優婁佉訛也
T2217_.59.0701c05: 釋論四云。若迦羅鳩奢那唯見清淨光明
T2217_.59.0701c06: 之色釋論梵名番眼赤鳥是梟也。於闇
T2217_.59.0701c07: 夜中見明故云夜則六情爽利也。六根明
T2217_.59.0701c08: 利義也。昏憒者昏昧憒鬧之義歟
T2217_.59.0701c09: 或時伺求其便者。對善心惠養云或。惡心
T2217_.59.0701c10: 伺求其便也。若不爾何云倶生等矣。下云。
T2217_.59.0701c11: 饒益及陷誤如次可同今二心歟。文點云。
T2217_.59.0701c12: 雖善友欲爲饒益及陷誤者。又云。雖善
T2217_.59.0701c13: 友欲爲饒益及陷誤之者。一概猜阻而懷
T2217_.59.0701c14: 疑懼云云前二點陷誤義不順善友。又雖字
T2217_.59.0701c15: 不符一概等句。後點不合前善惡所作。然
T2217_.59.0701c16: 後點上下綴文宜歟
T2217_.59.0701c17: 云何羅刹心者。抄云。梵語羅刹此云破壞。謂
T2217_.59.0701c18: 此心好破壞一切功徳故名爲羅刹心
T2217_.59.0701c19: 治中不念彼短者。准律家所判。殺畜等小乘
T2217_.59.0701c20: 律是波逸提攝也。大乘戒又波羅夷攝也。設
T2217_.59.0701c21: 雖觀造塔功徳不念損虫等短依大乘戒
T2217_.59.0701c22: 還犯重罪。依之疏四釋擇地云。微細小虫
T2217_.59.0701c23: 皆擇去也。若多不可除。即是有妨難處。不
T2217_.59.0701c24: 可辨之云云又十七釋十善戒云。此中不
T2217_.59.0701c25: 殺者謂於一切有命之類乃至不一念殺
T2217_.59.0701c26: 等文何違此等説云不念彼短耶。私案
T2217_.59.0701c27: 菩薩意樂善故憐愍彼等以造塔功徳令
T2217_.59.0701c28: 彼離生死。斷彼命非重犯歟。故古迹云。如
T2217_.59.0701c29: 是於彼或以善心或無記心知此事已。
T2217_.59.0702a01: 爲當來故深生慚愧以憐愍心而斷彼命。
T2217_.59.0702a02: 由此因縁於菩薩戒無所違犯生多功
T2217_.59.0702a03: 又瑜伽論云。若有勝利性罪現行
T2217_.59.0702a04: 又古迹云。攝大乘論以言十惡見利行故
T2217_.59.0702a05: 又疏下釋者十七卷釋云。復次菩薩自有十
T2217_.59.0702a06: 重戒。如前不殺等不在其數。乃是偸蘭也。
T2217_.59.0702a07: ○若菩薩以正順後十戒故假使行前十事
T2217_.59.0702a08: 中而不爲犯此中前十事者不殺等十善
T2217_.59.0702a09: 戒也。後十戒者不捨三寶等十重戒也。當知
T2217_.59.0702a10: 造塔等是崇重三寶故不捨三寶等攝歟。
T2217_.59.0702a11: 若爾既云前十事中而不爲犯*故云不念
T2217_.59.0702a12: 彼短歟。又擇地是除去弟子煩惱等之義故
T2217_.59.0702a13: 去彼歟。或又有開遮二意故歟。故小乘律
T2217_.59.0702a14: 中爲造塔有虫損等地棄捨而點餘處歟」
T2217_.59.0702a15: 是故常懷惡作等者。此通上來追悔漸懼總
T2217_.59.0702a16: 結也。動慮不安義通善惡惡作故。故譬説令
T2217_.59.0702a17: 近者不安又義。局下善惡作歟。懼是慚
T2217_.59.0702a18: 愧非惡作故。然慚非惡作懼義是惡作歟。
T2217_.59.0702a19: 故抄釋對治云。謂對治上來追悔慚懼
T2217_.59.0702a20: 若有犯速務懺除等者。抄云。若作惡事速務
T2217_.59.0702a21: 悔除。所爲善事生慶幸心勿生掉悔
T2217_.59.0702a22: 釋意勿生掉悔一句通善惡二悔能治也。掉
T2217_.59.0702a23: 悔是動慮不安義故。故抄云。掉謂掉擧。令心
T2217_.59.0702a24: 於境不寂靜爲性意惡速悔除善生慶
T2217_.59.0702a25: 幸勿生掉悔爲言若悔除言不通善追悔。
T2217_.59.0702a26: 慚懼可非過矣。速務懺除者抄云。如人身
T2217_.59.0702a27: 中有刺若不速拔爲害。斯甚故以爲喩也
T2217_.59.0702a28: 追悔懺悔爲能所治。雖追悔不用懺悔
T2217_.59.0702a29: 不滅罪歟。懺悔通事理如常也。又唯識論
T2217_.59.0702b01: 五云。悔眠唯通見修所斷。亦邪見等勢力起
T2217_.59.0702b02: 准此文善惡作亦邪見所起故爲所離
T2217_.59.0702b03:
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: 云云其體雖同行相別故爲二心歟。例如
T2217_.59.0702c05: 貪心無貪心等矣
T2217_.59.0702c06: 乃至習行八齋等者。問。六十心與善種八心
T2217_.59.0702c07: 雜起心也。而六十心攝八心有一心竝生
T2217_.59.0702c08: 過。大小乘性相不許者歟。答。今板心取取
T2217_.59.0702c09: 捨心非取八齊也。或又雖取善心從多
T2217_.59.0702c10: 分云爾歟。或間雜而生故無失。前文承上
T2217_.59.0702c11: 以來者。上所擧善法業云上。謂今八齊等
T2217_.59.0702c12: 也。猶如板上載諸物也。以廣大心下明對
T2217_.59.0702c13: 治也。此心與前狗心何別*耶。釋云。此云
T2217_.59.0702c14: 捨*棄餘善彼云以爲喜足故別也
T2217_.59.0702c15: 經謂所執異所思異者。私*云。案所執異者遍
T2217_.59.0702c16: 計所執。迷西而執東故云所執異也。所思
T2217_.59.0702c17: 異者能迷妄心也。向西而欲向東故云所
T2217_.59.0702c18: 思異也。所執能迷同異本方故云異也。問。
T2217_.59.0702c19: 既云所思。何云能迷乎。答。所字有被處二
T2217_.59.0702c20: 訓。今用處訓爲能思歟。猶如是所對治。或
T2217_.59.0702c21: 又所執所思倶名遍計歟。或所思者所遍計
T2217_.59.0702c22: 境歟。蛇異繩故云所執異。繩異蛇故云所
T2217_.59.0702c23: 思異也
T2217_.59.0702c24: 經謂順修無生分法者。中川點本云。無生
T2217_.59.0702c25: 之分法順修云云釋中漸入無因無果中者撥
T2217_.59.0702c26: 無因果也。三論玄擧四執中第四無因無果
T2217_.59.0702c27: 也。唯識五見中邪見攝也。而對治中離斷滅
T2217_.59.0702c28: 空者四執中第三有因無果出斷見之流。五
T2217_.59.0702c29: 見中邊見。六十二見中七斷滅論斷見也。似
T2217_.59.0703a01: 能所治相違。然影略互而顯今心同彼兩
T2217_.59.0703a02: 計歟。三論玄云。總論西域九十六術。別序
T2217_.59.0703a03: 宗要則四執。盛行。一計邪因邪果。二執無
T2217_.59.0703a04: 因有果。三立有因無果。四辨無因無果。○
T2217_.59.0703a05: 問云。何名爲有因無果。答。斷見之流唯有
T2217_.59.0703a06: 現在無後世。○云何名爲無因無果。答既
T2217_.59.0703a07: 撥無後世受果亦無現在之因問。今心
T2217_.59.0703a08: 通斷見。與下羂索心墮於斷見等何異耶。
T2217_.59.0703a09: 答。此無生分之義同斷滅。彼取縛之義故
T2217_.59.0703a10: 無失。是所治甘露等者或本所謂云云此本宜
T2217_.59.0703a11: 歟。但多本治字也。前後皆云所對治矣
T2217_.59.0703a12: 墮於斷見等者。經云我縛。身邊二見是別。何
T2217_.59.0703a13: 云斷見我縛耶。我言有通別義歟。或又經
T2217_.59.0703a14: 雖擧我釋兼示斷見
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: 不相捨離倶行倶轉以能治案所治偏
T2217_.59.0703a23: 定偏觀故爲失歟。又義。既云寂然住立。靜
T2217_.59.0703a24: 義是定故但修止歟。觀察者釋論記云。由
T2217_.59.0703a25: 定亦具觀察用故復云觀義又義。既置
T2217_.59.0703a26: 及言顯定惠無雜。何云定用。就中譬
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
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
T2217_.59.0703b10: 意。顯可知矣。蔚翳者。蔚於謂反。茂蔚盛
T2217_.59.0703b11: *蔚。翳於計反。隱翳障*翳。意時俗憂喜苦
T2217_.59.0703b12: 樂思慮之心茂盛互以隱障滋多爲言
T2217_.59.0703b13: 則當行捨心等者。五受中以捨受治世間憂
T2217_.59.0703b14: 喜樂受歟。今不擧苦受擧樂受顯苦受
T2217_.59.0703b15: 歟。或又攝憂歟。開彼故。三受五受開合不
T2217_.59.0703b16: 同故。唯識論第五云。或總分五。謂苦樂憂喜
T2217_.59.0703b17: 捨。三中苦樂各分二者逼悦身心相各異
T2217_.59.0703b18: 故。由無分別有分別故。*最重輕微有差別
T2217_.59.0703b19: 故。不苦不樂不分二者非逼非悦相無異
T2217_.59.0703b20: 故。無分別故。平等轉故或又善十一中行
T2217_.59.0703b21: 捨心歟。猶如智心能治出信耳
T2217_.59.0703b22: 常修治耕墾者。墾𢫈佷反。訓堀也。芸除苅
T2217_.59.0703b23: 拂也。迴此功力修事其心者。私案有二意。
T2217_.59.0703b24: 一云迴修事其身之功力修事其心爲言
T2217_.59.0703b25: 心者以嚴身塗養具翻供養福田欲成勝
T2217_.59.0703b26: 果之心也。一云迴嚴身功力修事。而其迴心
T2217_.59.0703b27: 以供養具施福田成果爲言
T2217_.59.0703b28: 還復自推求是心等者。問。觀展轉縁生義
T2217_.59.0703b29: a字門實義。故疏七釋a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: 生際何。答。未見縁生。無義觀展轉生
T2217_.59.0703c05: 無窮盡。未知本不生際。故異彼義矣
T2217_.59.0703c06: 當一向安心等者。抄云。當念一向安心於
T2217_.59.0703c07: 四諦之理務令貫穿窮徹。所謂生滅無生無
T2217_.59.0703c08: 量無作。從淺之深以盡因果。離此之上更
T2217_.59.0703c09: 生推求則但増心數。徒令發狂終無其理。
T2217_.59.0703c10: 故云當一向安心等私云。生滅等者今諦
T2217_.59.0703c11: 理示通四教四諦也。謂生滅四諦藏教乃至
T2217_.59.0703c12: 無作四諦圓教故。但疏似作二釋。抄爲一
T2217_.59.0703c13: 釋歟
T2217_.59.0703c14: 無明住地三毒之根者。抄云。謂三毒從無明
T2217_.59.0703c15: 住地生。増長名三毒根。若無明住地壞時彼
T2217_.59.0703c16: 亦隨壞。○唯識疏云。煩惱有二種。謂住地煩
T2217_.59.0703c17: 惱及起煩惱。住地有四。謂見一處乃至有愛。
T2217_.59.0703c18: 起煩惱者。勝鬘説無明住地名起煩惱取意
T2217_.59.0703c19: 此意二障相望爲能所生也。謂無明者所知
T2217_.59.0703c20: 障四住煩惱障故。意所知無明住地生煩惱
T2217_.59.0703c21: 三毒之根本也爲言私云。不爾由無明生五
T2217_.59.0703c22: 根本此五根本豈但初劫所度人執乎。五根
T2217_.59.0703c23: 本通三妄故。況淨影釋以勝鬘起煩惱未必
T2217_.59.0703c24: 爲無明住地。具如釋論愚抄辨。恐不合疏
T2217_.59.0703c25: 家釋義。亦疏第三云。爲一生補處菩薩擇
T2217_.59.0703c26: 去心中無明父母極細之垢亦名治地
T2217_.59.0703c27: 此文微細妄執望三妄而爲根本。故云無
T2217_.59.0703c28: 明三毒之根歟。勝鬘經云。無明住地其力最
T2217_.59.0703c29: 大。佛菩提智之所能斷又當卷下釋云。由
T2217_.59.0704a01: 有無明生五根本煩惱心准此文似五
T2217_.59.0704a02: 根本外更有能生無明。今文之隔法詞歟。
T2217_.59.0704a03: 又義。無明是三毒五根本中隨一癡也。雖其
T2217_.59.0704a04: 中諸煩惱生必由癡故云爾。非五根本之
T2217_.59.0704a05: 外有別體也。故法相宗釋云。諸煩惱生必由
T2217_.59.0704a06: 癡故之是助語之詞也。若存無明別體者
T2217_.59.0704a07: 百六十心可増其數。既不爾未別體也。
T2217_.59.0704a08: 又疏三云。無明三毒名爲愚癡此又三毒
T2217_.59.0704a09: 總似云無明愚癡。然實貪嗔生起。又必由
T2217_.59.0704a10: 無明故云爾歟。問。若爾下文云我倒所生
T2217_.59.0704a11: 三毒根本何必由癡*耶。答。彼取見所斷
T2217_.59.0704a12: 之見惑邊故云爾。非遮必由癡故義。此義
T2217_.59.0704a13: 通見修。無簡別故。況我倒五見攝非本惑。
T2217_.59.0704a14: 何云能生根本。應知爲取三毒見惑邊耳。
T2217_.59.0704a15: 妄想不生者指上無明住地云妄想也。故
T2217_.59.0704a16: 菩提心論云迷途之法。從妄想生花嚴經
T2217_.59.0704a17: 云。若離妄想一切智等即得現前云云
T2217_.59.0704a18: 論根本無明又是也
T2217_.59.0704a19: 常以高擧爲性等者。唯識論六云。*云何爲
T2217_.59.0704a20: 慢。恃己於他高擧爲性。能障不慢生苦爲
T2217_.59.0704a21: 業。謂若有慢於徳有徳心不謙下。由此
T2217_.59.0704a22: 生死輪轉無窮受諸苦故論疏云。於勝
T2217_.59.0704a23: 徳法及有徳者。心不謙下故疏不能下意
T2217_.59.0704a24: 者論心不謙下之意也。不可屈撓者抄云。
T2217_.59.0704a25: 疏不可屈撓以教切者。撓字切韻注云曲木
T2217_.59.0704a26: 也。即是不可拗屈令其曲直也肉教
T2217_.59.0704a27: 反。如草反擾撓覽撓曲也。常操者常心操
T2217_.59.0704a28: 歟。以忍辱下明對治也
T2217_.59.0704a29: 前心務高此心務廣者。前彌慮心於師僧等
T2217_.59.0704b01: 勝人生高擧故七慢中慢過慢也。倶舍論十
T2217_.59.0704b02: 九云。於勝謂勝名慢過慢今海等心於
T2217_.59.0704b03: 一切勝事皆歸於已似増上慢。光記云。於
T2217_.59.0704b04: 未證得勝功徳中謂已證得名増上慢
T2217_.59.0704b05: 故知今二*心於慢開之故對治釋云不應
T2217_.59.0704b06: 起大慢之心也
T2217_.59.0704b07: 譬如完堅之器者。廣韻云。完全也
T2217_.59.0704b08: 如是同性者。此一句示能同之心也。此心亦
T2217_.59.0704b09: 爾下釋此句也。已下釋上二句也。文點云。
T2217_.59.0704b10: 謂諸有修習行業彼生心。如是同性云云
T2217_.59.0704b11: 今如是同性一句別顯受生心能同總通諸
T2217_.59.0704b12: 心能似也
T2217_.59.0704b13: 由黒白業受善惡報者。此倶舍論等中明四
T2217_.59.0704b14: 業中白白業黒黒業二種也。如次異熟。又白
T2217_.59.0704b15: 黒故云受善惡報。故頌疏十六云。欲界諸不
T2217_.59.0704b16: 善業一向名黒。染污性故。異熟亦黒。不可意
T2217_.59.0704b17: 故。色界善業一向名白。不雜惡故。異熟亦
T2217_.59.0704b18: 白。是可意故問。若約四業次第可云黒
T2217_.59.0704b19: 白。何云白黒乎。答。若云黒白亂第三雜業
T2217_.59.0704b20: 故。爲顯是善惡二種業云白黒也。四業中
T2217_.59.0704b21: 無隨一白黒故。故光記云。以欲界中惡勝
T2217_.59.0704b22: 善故惡名黒黒不名白黒。善名白白
T2217_.59.0704b23: 知今白黒者擧欲不善色善業也。由所作種
T2217_.59.0704b24: 種雜故等者第三黒白業也。故頌疏云。欲界
T2217_.59.0704b25: 善業名黒白。惡所雜故。異熟亦黒白。非愛
T2217_.59.0704b26: 果雜故。善性是白非是黒。黒來陵雜立黒白
T2217_.59.0704b27: 名。約前後間雜不據自性也問。異熟云
T2217_.59.0704b28: 彼彼無量差別身。何但云人果耶。答。非愛
T2217_.59.0704b29: 果雜故云無量身歟。或又大師釋云。人及修
T2217_.59.0704c01: 羅非是純惡。雜業所感通二趣故云無量
T2217_.59.0704c02: 身歟。問。若爾惡果既通三惡趣。何不云
T2217_.59.0704c03: 無量。乎。答。彼雖三趣皆惡果故。此雖二
T2217_.59.0704c04: 趣有善惡果故。又修羅通天鬼畜三趣故
T2217_.59.0704c05: 言實有四趣故云無量歟
T2217_.59.0704c06: 除去不善純修白法者。或云。前白黒業中除
T2217_.59.0704c07: 去黒業純修白業故云純白。前與黒倶故
T2217_.59.0704c08: 非純耳。應知由所作種種雜故等者釋成上
T2217_.59.0704c09: 白黒業等也。就此善中等者。此善有命終生
T2217_.59.0704c10: 天後得涅槃之功故云更去麁鑛乃至得成
T2217_.59.0704c11: 醍醐妙果也。私云。六十心皆所治妄心故黒
T2217_.59.0704c12: 白倶所治妄心。何其中捨黒取白。況復今白
T2217_.59.0704c13: 黒業所似之譬也。全非能同之心。何云取
T2217_.59.0704c14: 彼中乎。故知今能治白法者無漏業歟。所以
T2217_.59.0704c15: 未得出世以來六十心與善種雜起故四業
T2217_.59.0704c16: 中有漏三種業爲所治無漏業爲能治也。故
T2217_.59.0704c17: 倶舍論云。佛依業果性類不同所治能治殊
T2217_.59.0704c18: 説黒黒等四又云。能盡彼無漏者彼是所
T2217_.59.0704c19: 治也。無漏能治也。謂無漏業能盡彼前黒等
T2217_.59.0704c20: 三業名非黒非白問。若爾所除既通善
T2217_.59.0704c21: 惡。何唯云除去不善。又無漏名非黒非白。
T2217_.59.0704c22: 但云純白*耶。答。若望無漏有漏善猶屬
T2217_.59.0704c23: 惡故。故釋論中五趣四生業皆名惡業也。
T2217_.59.0704c24: 上行者能同心亦兼善惡者可漏無漏。若
T2217_.59.0704c25: 不爾者行者以所修行迴向惡趣乎。或又
T2217_.59.0704c26: 除去不善者以無漏除有漏不善。就此善
T2217_.59.0704c27: 中下以無漏去有漏善也。又依前義去
T2217_.59.0704c28: 因劣無漏得果無漏義也。又非黒非白者
T2217_.59.0704c29: 彼論釋此事云。此非白言是密意説。謂佛
T2217_.59.0705a01: 於彼大空經中告阿難陀。諸無學法純善
T2217_.59.0705a02: 純白一向無仍無失
T2217_.59.0705a03: 第六十心梵本缺文者。或本云。第六十云何
T2217_.59.0705a04: 世心。梵本缺文。又經異本釋相終有此四
T2217_.59.0705a05: 字。私案經疏倶以無本爲善。所以者何。既
T2217_.59.0705a06: 云梵本缺文。又云少一猨猴心不云世心。
T2217_.59.0705a07: 又經中列名中既不標。釋相中何致此問
T2217_.59.0705a08: 乎。問。歌詠心泥心雖列名擧之又釋相中
T2217_.59.0705a09: 致問疏中釋梵本缺文。今又可爾*耶。答。彼
T2217_.59.0705a10: 二心釋義是異今釋。故二心釋云。第三十
T2217_.59.0705a11: 二歌詠心梵本缺文不釋。阿闍梨言。此喩
T2217_.59.0705a12: 傳法音也泥心釋同之。彼二心列名幷有
T2217_.59.0705a13: 問故疏標歌詠心泥心未釋行相。故云缺
T2217_.59.0705a14: 文不釋。顯闕釋文之義。又云阿闍梨言此
T2217_.59.0705a15: 喩傳法音也出行相而未云少歌詠心。
T2217_.59.0705a16: 然今但云第六十心不標名。又無不釋言。
T2217_.59.0705a17: 應知梵本闕名及釋也。又經若有列名及
T2217_.59.0705a18: 問何云少猨猴心。直可釋行相也。又設雖
T2217_.59.0705a19: 有問准前二心應云第六十世心。若第六
T2217_.59.0705a20: 十心外有云何世心句似重言無用。就中
T2217_.59.0705a21: 諸本經皆列名無擧此名。何輒致問矣。故
T2217_.59.0705a22: 知云何世心本誤歟。其性躁動者或本躁字
T2217_.59.0705a23: 也。廣韻云躁動也
T2217_.59.0705a24: 猶如猨猴放一捉一者。猨猴者彌猴也。捉廣
T2217_.59.0705a25: 韻云。捉側角切
捉搦
又云。蝯蝯猴獼猴。猱
也云云
T2217_.59.0705a26: 又云。猱爾雅曰。猱猿
援也 云云
T2217_.59.0705a27: 或時行者本情偏多等者。如獼猴心等云本
T2217_.59.0705a28: 情偏多。此行人散亂偏多故。云今就偏盛
T2217_.59.0705a29: 而言即此意矣。多貪多嗔等偏多又可同之
T2217_.59.0705b01: 耳。發動先習者謂天心修羅心龍心女心自
T2217_.59.0705b02: 在心歌詠心農夫心舞心室宅心也。此九心
T2217_.59.0705b03: 中前六從法立名後三從喩得稱也。此外
T2217_.59.0705b04: 心復或依法立名。從初貪心至無諍心
T2217_.59.0705b05: 十四心幷人心慳心窟心已上十七心也。又
T2217_.59.0705b06: 約譬呼名。謂商人心又從河心至鼠心
T2217_.59.0705b07: 七心及撃鼓心又從師子心至板心十心
T2217_.59.0705b08: 從顯色心至猨猴心十二心也。已上三十
T2217_.59.0705b09: 也。或兼法譬心。謂守護心羅刹心迷心三心
T2217_.59.0705b10: 也。或一時雜起等者。此六十心中或一時倶
T2217_.59.0705b11: 起或前後次第而生也。問。依發動先習義六
T2217_.59.0705b12: 道心具生八部心可起乎。答。六道中擧五
T2217_.59.0705b13: 道顯地獄。羅刹鬼道攝歟。又地獄攝歟。又
T2217_.59.0705b14: 八部中擧四部天龍阿修羅
迦樓羅
顯餘歟
T2217_.59.0705b15: 自然得順淨菩提心者。今此順義通遠近。若
T2217_.59.0705b16: 約與善種雜起之義未得唯蘊無我等。故
T2217_.59.0705b17: 覺察心遠順初地淨菩提心故猶如順解
T2217_.59.0705b18: 脱分也。若約如歌詠心云當得内證之惠
T2217_.59.0705b19: 幷舞心云當念除蓋障三昧等。近淨菩提心
T2217_.59.0705b20: 故猶如順決擇分也
T2217_.59.0705b21: 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: 疏第四云。復次阿闍梨既知弟子心地堪
T2217_.59.0705b26: 可於中達立大悲漫荼羅。即住於深定審
T2217_.59.0705b27: 諦分別觀之以惠甄擇。去無所堪住雜穢
T2217_.59.0705b28: 諸垢。然後令堅實爲作莊嚴。不然則宿業
T2217_.59.0705b29: 餘氣能生障礙也○毛髮謂六十心等○灰
T2217_.59.0705c01: 炭謂示小法起二乘心○若欲使極淨道
T2217_.59.0705c02: 場者百六十種上中微垢皆擇使無餘。乃至
T2217_.59.0705c03: 至灌頂地中非淨土者悉宜簡去之。方名
T2217_.59.0705c04: 究竟淨也又第三卷云。且如下文云先
T2217_.59.0705c05: 爲弟子擇治平地。若論外事自如常釋。若
T2217_.59.0705c06: 爲我倒凡夫擇得一念守齊種子心治令
T2217_.59.0705c07: 平正亦名治地。乃至爲一生補處菩薩擇
T2217_.59.0705c08: 去心中無明父母極細之垢亦名治地
T2217_.59.0705c09: 准此等釋。治毛髮六十心初至出世初心
T2217_.59.0705c10: 未及治灰炭度百六十心度無明極細歟
T2217_.59.0705c11:  三劫段
T2217_.59.0705c12: 經一二三四五再數等者。問。法體未顯。由
T2217_.59.0705c13: 何再數説來耶。答。或云。由前六十心文此
T2217_.59.0705c14: 説來也。問。彼文貪心無貪心等專明再數義。
T2217_.59.0705c15: 非全示五根本體。況彼但見惑。今通見修。
T2217_.59.0705c16: 義門既異。何依彼云明今再數乎答。貪無
T2217_.59.0705c17: 貪名異其體同貪。嗔心慈心等亦爾。以末推
T2217_.59.0705c18: 本。貪嗔癡等義自顯故。疏云謂貪嗔癡慢
T2217_.59.0705c19: 疑也。又寛狹雖異貪嗔等義同故。或又六
T2217_.59.0705c20: 十心何局見惑矣。故乘前此文來矣。或又
T2217_.59.0705c21: 六十心中説再數故百六十心五重再數依
T2217_.59.0705c22: 彼文而來也。私云。大本中具出名相。今略
T2217_.59.0705c23: 本故但擧再數説也。故知依大本而此説
T2217_.59.0705c24: 來矣。故疏云。其名相具如十萬偈中説
T2217_.59.0705c25: 如起信論摩訶衍者句牒大覺經文也。問。
T2217_.59.0705c26: 再數局五重。有何因耶。答。暹僧都云。此
T2217_.59.0705c27: 根本煩惱横有五種故竪亦有五再數歟。
T2217_.59.0705c28: 私云。爲對百六十摩訶衍歟。或隨宜安立。
T2217_.59.0705c29: 何必責所由矣
T2217_.59.0706a01: 疏亦是答諸心相等者。私記第十云。自下明
T2217_.59.0706a02: 百六十心義也。是即答前第八問凡夫異熟
T2217_.59.0706a03: 心義也。又出世間心生乃至四分之一度於
T2217_.59.0706a04: 信解者答第九問行者之殊異心之義也
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: 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心身雖異
T2217_.59.0706a21: 同是淨法。因果雖別倶又善體也。何云通
T2217_.59.0706a22: 染心矣。當知心相通染淨殊異唯能越心
T2217_.59.0706a23: 也問。若爾六無畏何不答殊異*耶。答。彼
T2217_.59.0706a24: 唯淨心故今文對所度妄心顯能度殊異
T2217_.59.0706a25: 故。又義。於三劫淨心有顯密能所寄齊心。
T2217_.59.0706a26: 所寄齊淨心答心相。故六無畏云答心相
T2217_.59.0706a27: 而不云答殊異。今文中第三劫明能寄齊
T2217_.59.0706a28: 眞言行故此文答瑜伽行者殊異心也。問。
T2217_.59.0706a29: 其文既別。何不指屬*耶。答。謂理實爲顯
T2217_.59.0706b01: 三劫皆通密不指屬歟。問。若爾六無畏亦
T2217_.59.0706b02: 可爾。何。答。彼經中偏説如常故若依疏意
T2217_.59.0706b03: 可爾也。故釋云。明三劫六無畏衆多心相
T2217_.59.0706b04: 擬儀外迹而顯修證之深淺云云可悉之」
T2217_.59.0706b05: 疏由有無明故等者。五根本外存無明別體
T2217_.59.0706b06: 歟。能所生義別故。又譬樹根種子別故。故疏
T2217_.59.0706b07: 上文云。無明住地三毒之根雜問答云。問。
T2217_.59.0706b08: 此五根本何爲種子。答。無明是種又大師
T2217_.59.0706b09: 三妄外更出微細忘執。疏下文擧無明父母
T2217_.59.0706b10: 極細之垢矣。又義云。五根本中癡強勝故且
T2217_.59.0706b11: 云能生也。非有別體也。故疏下文云。謂
T2217_.59.0706b12: 五根本煩惱及百六十隨煩惱性相釋云。
T2217_.59.0706b13: 諸煩惱生必由癡故諸惑生必由癡癡未
T2217_.59.0706b14: 必依諸惑故云爾也。五根本外非有別無
T2217_.59.0706b15: 明也。又義云。約體用且爲能所生。非別
T2217_.59.0706b16: 法歟。例如云因不如故得起而有矣。此三
T2217_.59.0706b17: 義中初義爲劣。若存別體者再數及六重
T2217_.59.0706b18: 故。或又彼一開五。故非再數歟。仍經中不
T2217_.59.0706b19: 説耳。第二義爲勝矣
T2217_.59.0706b20: 所以不説五見等者。抄云。所以不説五見等
T2217_.59.0706b21: 者此通妨也。謂有妨云。根本煩惱有六。何
T2217_.59.0706b22: 以但言由有無明故生五根本煩惱不説
T2217_.59.0706b23: 生五見。豈五見不從無明生耶。故今通
T2217_.59.0706b24: 云所以不説五見者多在六十心中也
T2217_.59.0706b25: 釋意爲顯五見又本惑而無明所生成此
T2217_.59.0706b26: 釋也。未必謂見修分別幷爲末惑之義也。
T2217_.59.0706b27: 又智證大師雜抄第七云。又以屬見煩惱多
T2217_.59.0706b28: 在六十心中者。私謂見煩惱多在五根本中
T2217_.59.0706b29: 之疑使所也。法界次第即名此五爲五鈍
T2217_.59.0706c01: 使也私云。此釋未審。愚推云。依小乘性
T2217_.59.0706c02: 相疑及五見唯見惑故且約見惑同邊云在
T2217_.59.0706c03: 疑使所未必屬彼。利鈍別故。引法界次第
T2217_.59.0706c04: 即此意歟。又違疏文故。或又六十心中五根
T2217_.59.0706c05: 本中疑使所存五見歟。此又見惑同故攝彼
T2217_.59.0706c06: 歟。但多在六十心者彼見惑爲本故云爾。非
T2217_.59.0706c07: 無修惑。故擧貪嗔等。今百六十心修惑爲
T2217_.59.0706c08: 宗。故專擧五鈍疑攝五見也。般若寺抄一
T2217_.59.0706c09: 云。問。六十心以何爲根本。答。以五見爲
T2217_.59.0706c10: 根本也。問。其五見者何。貪嗔癡慢疑也
T2217_.59.0706c11: 釋意於五根本有見修二義。六十心是從
T2217_.59.0706c12: 五根本見惑邊開也准知百六十心從五根
T2217_.59.0706c13: 本修惑邊開歟。應知六十百六十同但於
T2217_.59.0706c14: 五鈍開而各攝五利歟。教相抄第三云。此
T2217_.59.0706c15: 即顯五見爲貪等之末惑尚在百六十心之
T2217_.59.0706c16: 中也。非爲成五見百六十心所不攝之義。
T2217_.59.0706c17: 言屬見煩惱在六十心中云云此意爲以五
T2217_.59.0706c18: 見而爲五根本之末惑所由也。意屬五見
T2217_.59.0706c19: 之煩惱多在六十心末惑之中也爲言非謂
T2217_.59.0706c20: 見惑矣。問。大小乘經論中皆以五見名根
T2217_.59.0706c21: 本煩惱。故百法論云。根本六者一貪二嗔
T2217_.59.0706c22: 三慢四無明五疑六不正見又今疏第九云。
T2217_.59.0706c23: 謂貪嗔癡見慢疑六根本煩惱文。論*不正見疏見
中攝五見也
T2217_.59.0706c24: 若爾何違顯密釋義爲末惑耶。況復十煩
T2217_.59.0706c25: 惱是利鈍水火法。何以五利爲五鈍末惑
T2217_.59.0706c26: 乎。答。本末隨宜故。唯識中百二十八根本煩
T2217_.59.0706c27: 惱薩迦耶見而爲上首者。身見爲諸惑本。又
T2217_.59.0706c28: 如云諸煩惱生必由癡故者以無明爲本。
T2217_.59.0706c29: 今疏又云由無明故等。又云我倒所生等。准
T2217_.59.0707a01: 知又利鈍雖異引生義不定。何不爲末惑
T2217_.59.0707a02: 矣。私記第十云。是明於百六十心不攝五
T2217_.59.0707a03: 見之所以云云又云。彼六十心之中貪嗔癡
T2217_.59.0707a04: 等是屬見煩惱所引生惑也。此百六十心之
T2217_.59.0707a05: 中五根本煩惱是屬愛類也。是類別故但此
T2217_.59.0707a06: 經雖説屬愛百六十義。而理實於五見煩
T2217_.59.0707a07: 惱亦再數可有百六十心也取意此意屬見
T2217_.59.0707a08: 惑煩惱在六十心*也爲言問。五根本中疑
T2217_.59.0707a09: 唯是見惑。何百六十心唯修惑耶。又於第一
T2217_.59.0707a10: 重内有三種三妄。六十心既麁妄攝。何見修
T2217_.59.0707a11: 大別乎。答。疑是倶舍唯識等雖判唯見惑。
T2217_.59.0707a12: 義章中於疑分別疑事疑理。通見修歟。私
T2217_.59.0707a13: 記云。疑是始教中判唯見斷今圓密兩教中
T2217_.59.0707a14: 亦通修斷無咎云云又然就第一重内者。五
T2217_.59.0707a15: 鈍五利各有三妄故見修倶指第一重内無
T2217_.59.0707a16: 失或人云。六十心廣。通十煩惱故。百六十
T2217_.59.0707a17: 心狹局五鈍故。故陀羅尼義云。問。此百六
T2217_.59.0707a18: 十心十煩惱中何煩惱*耶。答。五根本煩惱心。
T2217_.59.0707a19: 謂貪嗔癡慢疑也。所謂不説五見以屬見
T2217_.59.0707a20: 煩惱多在六十心中私案諸義皆未詳。但
T2217_.59.0707a21: 六十心百六十心可通見修二惑。眞言行者
T2217_.59.0707a22: 雜起心何唯局見惑不通修惑。多分應是
T2217_.59.0707a23: 任運起惑。未必依邪師等。故但下見道所
T2217_.59.0707a24: 斷擧六十心者彼且取見惑邊故云我倒
T2217_.59.0707a25: 所生倶舍云。疑及五見唯分
別起文。今疏依此意歟
總言之六十心通
T2217_.59.0707a26: 見修故今通妨明無明所生之義如抄
釋也
或又
T2217_.59.0707a27: 大乘意身邊二見通見修故我倒所生義非
T2217_.59.0707a28: 局見惑之因歟。又疑是唯分別起大小乘所
T2217_.59.0707a29: 制無違。何唯云修惑。義章釋彼具釋云。疑
T2217_.59.0707b01: 有二種。一者疑事○二者疑理○小乘法中
T2217_.59.0707b02: 唯取疑理。大乘通取。皆須斷故此釋意事
T2217_.59.0707b03: 疑是大乘意歟。然彼章釋見修云。大乘所
T2217_.59.0707b04: 説一切煩惱無不迷理。於中麁者判爲見
T2217_.59.0707b05: 或細爲修惑既於迷理許修斷。若爾迷
T2217_.59.0707b06: 事何非見斷。故唯識論雖判疑唯分別起。
T2217_.59.0707b07: 彼疏釋云即縁事理倶是疑也當知不
T2217_.59.0707b08: 遮迷事疑亦見斷耳具如六十
心文辨
又般若寺釋
T2217_.59.0707b09: 五根本雖皆見惑非謂五皆修惑歟。當知
T2217_.59.0707b10: 六十百六十皆通見修故亦各可攝十煩
T2217_.59.0707b11: 惱。百六十心又五根本癡攝五見歟。故疏第
T2217_.59.0707b12: 十列六根本次第異諸論説癡次擧見。可
T2217_.59.0707b13: 思之其文如
上引
故義章六云。三毒分別除貪
T2217_.59.0707b14: 除嗔除疑自餘一切悉是無明問。案六
T2217_.59.0707b15: 十心文專擧五鈍未見五見名。若在六十
T2217_.59.0707b16: 心故今不示者專今不可擧五鈍耶。答。六
T2217_.59.0707b17: 十心中雖擧五鈍彼再數末惑非本。故五
T2217_.59.0707b18: 見無名非無其體謂河心邊見自在心等身
T2217_.59.0707b19: 見歟。故云爾歟。或云。屬見煩惱者非直取
T2217_.59.0707b20: 五見體。取見倶生之惑及前後所引之惑
T2217_.59.0707b21: 云屬見煩惱歟。何者六十心中亦有五鈍
T2217_.59.0707b22: 故。謂見倶生但局五鈍所引廣通十煩惱
T2217_.59.0707b23: 也。意云。以能屬見倶生及前後起之煩惱多
T2217_.59.0707b24: 在六十心中所屬五見可攝六十心中也
T2217_.59.0707b25: 疏上文云。或一時雜起或次第而生
T2217_.59.0707b26: 悉之。又義。屬見者。屬見惑煩惱有六中
T2217_.59.0707b27: 疑及五見
唯分別起
疑在百六十心中故少也。五見在六
T2217_.59.0707b28: 十心中故云多也。或義云。私謂。五根本煩
T2217_.59.0707b29: 惱中除疑外只是鈍使。此之四種自通利鈍。
T2217_.59.0707c01: 又渉見思。言不説者見惑是初果所斷即初
T2217_.59.0707c02: 重中初重是也。今只取二果已上所斷故云
T2217_.59.0707c03: 不説也云云私云。四種通利鈍依憑何在。大
T2217_.59.0707c04: 章第六云。依如毘曇。前五是利。推求性
T2217_.59.0707c05: 故後五是鈍。非推求故。前依成實○前
T2217_.59.0707c06: 五唯利。後五種中貪嗔慢疑一向是鈍。無明
T2217_.59.0707c07: 不定○大乘法中倶有其相依此釋今義
T2217_.59.0707c08: 違三宗説矣。又百六十心局二果所斷未
T2217_.59.0707c09: 審。麁妄中三重初六十心何非百六十攝乎」
T2217_.59.0707c10: 疏初再數爲十等者。教相抄第三云。就此
T2217_.59.0707c11: 五鈍惑成百六十心時初再數爲十者。約
T2217_.59.0707c12: 所縁境。貪分二種謂貪心無貪心。乃至疑分
T2217_.59.0707c13: 二。謂疑心決心也。故成十。此中貪心者
T2217_.59.0707c14: 貪染法故。無貪心者不好善處故。乃至疑
T2217_.59.0707c15: 心者疑善惡。決定心者一切行隨人教命而
T2217_.59.0707c16: 正惠觀察也。次第二再數成二十者。於貪
T2217_.59.0707c17: 心亦分二。謂縁色貪縁心貪也。無貪心亦
T2217_.59.0707c18: 分二。不求有漏善不求無漏善。乃至疑分
T2217_.59.0707c19: 二。謂縁色疑縁心疑。決定心亦分二。謂信
T2217_.59.0707c20: 無理苦行信無理樂行等也。故成二十。次
T2217_.59.0707c21: 第三再數成四十者。付上所成二十惑色
T2217_.59.0707c22: 貪分爲二。謂縁爲我所之境色貪縁他所
T2217_.59.0707c23: 有之色貪也。縁我所境時即起身見也。如
T2217_.59.0707c24: 是等即身見云貪之末惑也。心貪分二。謂
T2217_.59.0707c25: 愛自持戒心爲眞道愛他無色界衆生心
T2217_.59.0707c26: 爲涅槃。如此等即戒取見。取云貪末惑也。
T2217_.59.0707c27: 乃至信無理苦行分二。信無理樂行亦分
T2217_.59.0707c28: 二。故成四十。如是五度數之故成百六十
T2217_.59.0707c29: 心。又義云。於五根本煩惱五返數之成百
T2217_.59.0708a01: 六十心取意。私云。第二義貪貪嗔嗔
乃至疑疑等五返數之歟
顯密問答
T2217_.59.0708a02: 寶生
御房
下云。問。大日經幷疏云五根本煩惱五
T2217_.59.0708a03: 度數成百六十隨煩惱。今云貪嗔癡開者成
T2217_.59.0708a04: 百六十乃至八萬。三毒與五根本本數已不
T2217_.59.0708a05: 同。如何同云成百六十乎。答。五根本五度
T2217_.59.0708a06: 數之成百六十。故貪一煩惱起時有百六
T2217_.59.0708a07: 十。乃至疑煩惱起時亦有百六十。故三毒一
T2217_.59.0708a08: 一開時云有百六十也。問。五根本煩惱五
T2217_.59.0708a09: 度數成百六十方如何。答。疏云。此五根本
T2217_.59.0708a10: 煩惱初再數爲十第二再數成二十第三再
T2217_.59.0708a11: 數成四十第四再數成八十第五再數成
T2217_.59.0708a12: 百六十心。故云一二三四五再數成百六十
T2217_.59.0708a13: 心也。○問。五度再數成百六十意如何。
T2217_.59.0708a14: 答。一切衆生無明一念心性無始以來根本
T2217_.59.0708a15: 十煩惱隨煩惱乃至八萬塵勞皆悉具足。一
T2217_.59.0708a16: 一根本隨惑縁起一念貪心起時本來具足相
T2217_.59.0708a17: 應種類而有貪無嗔無嗔等十煩惱故云
T2217_.59.0708a18: 初再數爲十也。第二再數成二十者嗔煩惱
T2217_.59.0708a19: 起時嗔具前貪無貪等十無嗔具貪無貪等
T2217_.59.0708a20: 十故云第二再數成二十也。第三再數成
T2217_.59.0708a21: 四十者癡煩惱起時癡具前二十無癡具前
T2217_.59.0708a22: 二十故云第三再數成四十也。第四再數
T2217_.59.0708a23: 成八十者慢煩惱起時慢具前四十無慢具
T2217_.59.0708a24: 前四十故云第四再數成八十也。第五再
T2217_.59.0708a25: 數成百六十者疑煩惱起時疑具前八十無
T2217_.59.0708a26: 疑具前八十故云第五再數成百六十也。
T2217_.59.0708a27: 又疑爲始逆數至貪亦同成百六十也。五
T2217_.59.0708a28: 根本煩惱皆同始終次第無定但五中隨起
T2217_.59.0708a29: 爲始爲終。五度再數成百六十亦復如是。
T2217_.59.0708b01: 故貪具百六十嗔具百六十乃至疑具百
T2217_.59.0708b02: 六十有五種百六十也。此百六十具貪時
T2217_.59.0708b03: 此百六十皆成貪種類。具嗔時此百六十
T2217_.59.0708b04: 皆成嗔種類。如是五種百六十種類義門
T2217_.59.0708b05: 各別也。故摽貪嗔癡云百六十乃至八萬。
T2217_.59.0708b06: 意可知私云。今云貪嗔癡開成百六十
T2217_.59.0708b07: 者大師祕藏記云。三妄執貪嗔癡。開百六
T2217_.59.0708b08: 十*心乃至八萬塵勞此文也。再數古徳二
T2217_.59.0708b09: 義中。朝譽意開五根本單成百六十。問答
T2217_.59.0708b10: 意五根本各各成百六十。初度再數二師雖
T2217_.59.0708b11: 同後後再數二義有殊故也。此中前義雖
T2217_.59.0708b12: 粗順疏文頗違記文矣。後義非啻順疏
T2217_.59.0708b13: 文亦冥記文矣。故知疏家擧五根本是顯
T2217_.59.0708b14: 再數數五返而成百六十宗家但擧三毒
T2217_.59.0708b15: 又示一一皆具百六十也。又記文擧三毒
T2217_.59.0708b16: 攝慢疑歟。義章第六云。二三毒分別除貪
T2217_.59.0708b17: 除嗔自餘一切悉是無明。故論説言。除貪
T2217_.59.0708b18: 除嗔餘之八使從捨生故斯名癡也准又
T2217_.59.0708b19: 以慢疑攝癡也問。再數何以知貪無貪等
T2217_.59.0708b20: 乎。答。大師陀羅尼義云。問。其百六十心者何
T2217_.59.0708b21: 耶。答。一貪心二無貪心三嗔心四慈心等。具
T2217_.59.0708b22: 如經文云云私云。等者等取疑心決定心等
T2217_.59.0708b23: 也。具如經文者今經中六十心文也。應知六
T2217_.59.0708b24: 十心是示再數惑也。又等者等取五重再數
T2217_.59.0708b25: 名相。經文者指大本歟。故疏云。其名相具
T2217_.59.0708b26: 如十萬偈中説問。准大小乘性相無貪
T2217_.59.0708b27: 無嗔等其性唯善不通惡無記。何爲再數末
T2217_.59.0708b28: 惑。故唯識論釋十一唯善。倶舍論判唯是善
T2217_.59.0708b29: 性。何。答。其名雖同其體全別。此不貪善法
T2217_.59.0708c01: 彼不着三有故。又非無依憑。大般若經三
T2217_.59.0708c02: 百一十六初分趣
智品
云。善現復白佛言。世尊。若
T2217_.59.0708c03: 菩薩摩訶薩能於如是甚深般若波羅密多
T2217_.59.0708c04: 生信解者何性何相何状何貎佛言。善現。
T2217_.59.0708c05: 是菩薩摩訶薩調伏貪嗔癡性爲性遠離
T2217_.59.0708c06: 貪嗔癡相爲相状貎
准之
復次善現。是菩薩摩
T2217_.59.0708c07: 訶薩調伏貪無貪嗔無嗔癡無癡性爲性遠
T2217_.59.0708c08: 離貪無貪嗔無嗔癡無癡相爲相状貎
准知
善現。
T2217_.59.0708c09: 若菩薩摩訶薩成就如是性相状貎乃於如
T2217_.59.0708c10: 是甚深般若波羅蜜多能生信解私案。此
T2217_.59.0708c11: 文既以無貪無嗔等爲障信解之惑品。又
T2217_.59.0708c12: 正説中但云貪嗔癡復次文云貪無貪等應
T2217_.59.0708c13: 知再數貪等云貪無貪等也。故知無貪無
T2217_.59.0708c14: 嗔等爲再數末惑專出于此經矣
T2217_.59.0708c15: 常依二法不得中道等者。顯密問答抄下云。
T2217_.59.0708c16: 二法者貪無貪嗔無嗔乃至疑無疑等也。○
T2217_.59.0708c17: 隨事異名者。隨六塵境事起心愛色惡色
T2217_.59.0708c18: 愛聲惡聲亦嗔色喜色嗔聲喜聲如是事
T2217_.59.0708c19: 事有有無邊執不得中道故云隨事異名
T2217_.59.0708c20: 輒分爲二也私記第十云。是爲表二障未
T2217_.59.0708c21: 斷時二法之一時有二礙用故於五根本煩
T2217_.59.0708c22: 惱再數之云耳
T2217_.59.0708c23: 就此二中復更展轉等者。此文依再數而成
T2217_.59.0708c24: 八萬乃至無量之所由也。合譬中從此復更
T2217_.59.0708c25: 等文矣。若更約下出別義。謂於五根本又
T2217_.59.0708c26: 約九品等開百六十心乃至成無量也。
T2217_.59.0708c27: 故知説法説有二重譬中唯有一種也。又
T2217_.59.0708c28: 云。此義不爾。以衆生下出再數所由。中以
T2217_.59.0708c29: 衆生乃至輒分爲二者是擧初返再數之所由
T2217_.59.0709a01: 也。意云。衆生五根本煩惱心中先貪心一種
T2217_.59.0709a02: 隨所作事業而異二名也。依染淨污淨
T2217_.59.0709a03: 心名貪心不染善法故名無貪心。故云
T2217_.59.0709a04: 常依二法隨事異名也。餘又爾也。次就此二
T2217_.59.0709a05: 乃至偈中説者於前貪無貪等展轉隨事
T2217_.59.0709a06: 四反再數成百六十心也。彼等名相如大本
T2217_.59.0709a07: 爲言復若更約下約九品而明成八萬
T2217_.59.0709a08: 幷無量之義也。可合譬中從此復更等。法
T2217_.59.0709a09: 譬相順。何煩法中分兩重乎。若百六十心
T2217_.59.0709a10: 又約九品者不順再數經文。又約九品再
T2217_.59.0709a11: 數五反再數其數可増百六十矣。故知若更
T2217_.59.0709a12: 前百六十心約九品等數乃至成八萬及無
T2217_.59.0709a13: 量也爲言
T2217_.59.0709a14: 又如劫初時人等者。頌疏第十二云。劫初時
T2217_.59.0709a15: 人皆如色界。諸根無缺形色端嚴。身帶光
T2217_.59.0709a16: 明騰空自在。飮食喜樂長壽久住。有如是
T2217_.59.0709a17: 類。地味漸生。其味甘美其香鬱馥。時有一
T2217_.59.0709a18: 人禀性耽味馥香取食。餘人隨學競取食
T2217_.59.0709a19: 之。爾時方名初受段食。資段食故身漸堅
T2217_.59.0709a20: 重光明隱沒黒闇便生。日月衆星從慈出現。
T2217_.59.0709a21: 由漸耽味地味便隱。從斯復有地皮餅生。
T2217_.59.0709a22: 競耽食之。地餅復隱。爾時復有林藤出現。
T2217_.59.0709a23: 競耽食故林藤復隱。爾時有非耕種香稻自
T2217_.59.0709a24: 生。衆共取之以充所食。此食麁故殘穢在
T2217_.59.0709a25: 身。爲欲蠲除便生二道。因斯遂復有男
T2217_.59.0709a26: 女二根生。由二根殊故形相亦異。宿習力
T2217_.59.0709a27: 故便相膽視。因此遂生非理作意。欲
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: 所食。餘人隨學漸多停貯。由此於稻生
T2217_.59.0709b03: 我心多收無厭。隨收處無復再生。遂共
T2217_.59.0709b04: 分田慮遠盡於已分田生悋護心。於他
T2217_.59.0709b05: 分田有懷侵奪。劫偸過起始於此時。爲
T2217_.59.0709b06: 欲遮防共取聚評議僉量衆内一有徳
T2217_.59.0709b07: 人各以所收六分之一雇令防護封爲田
T2217_.59.0709b08: 主。因斯故立刹帝利名。大衆欽承恩流率
T2217_.59.0709b09: 土。故復名大三未多王此云共
許王也
自後諸王
T2217_.59.0709b10: 此王爲首。時人或有情厭居樂家在空
T2217_.59.0709b11: 閑精修戒行。因斯故得波羅門名。此云
淨志
T2217_.59.0709b12: 時有王貪悋財物不能均給國土人民。故
T2217_.59.0709b13: 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: 私云。頌疏中地味地餅如次當今疏
T2217_.59.0709b17: 肥地膚歟。又疏中地肥乃至地膚林藤云云
T2217_.59.0709b18: 乃至言顯何物乎。可見阿含經矣。問。今一
T2217_.59.0709b19: 段文法譬中何耶。答。或云。法説也。如者指事
T2217_.59.0709b20: 義也。煩惱生起義專是法説。故知法譬後重
T2217_.59.0709b21: 出擧法説現證也。或云。譬説中有兩重其
T2217_.59.0709b22: 一也。又言。顯譬有二重。如者譬喩義也。合
T2217_.59.0709b23: 説文中爲此喩者等者此意矣。但以法譬法
T2217_.59.0709b24: 其例非無。嘉祥釋云。法性如涅槃所以
T2217_.59.0709b25: 擧劫初現證顯滅後煩惱生起。故爲法
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
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
T2217_.59.0709c04:
T2217_.59.0709c05:
T2217_.59.0709c06:
T2217_.59.0709c07: 大日經疏指心鈔卷第十
T2217_.59.0709c08:   疏卷第二之三
T2217_.59.0709c09: 若以淨菩提心等者。抄第三云。疏若以淨
T2217_.59.0709c10: 菩提心等者。若言不定之意。此有二義。謂
T2217_.59.0709c11: 若以淨菩提心爲出世間心即是超越三
T2217_.59.0709c12: 劫瑜祇之行。則出世間心生。出世間心生即
T2217_.59.0709c13: 是淨菩提心。此心出於一切世間故。若以
T2217_.59.0709c14: 佛惠初心爲出世間心即是三阿祇劫成
T2217_.59.0709c15: 佛亦名出世間心。今言三阿僧祇劫即三種
T2217_.59.0709c16: 妄執。行者若一生越此三妄執即一生成佛。
T2217_.59.0709c17: 何見有時分耶。故云若以等教相抄第
T2217_.59.0709c18: 三述意云。此釋心云。於三妄執斷位疏心
T2217_.59.0709c19: 有二義。謂疏若以淨菩提心等者。若以初
T2217_.59.0709c20: 地爲出世間心是即地前斷三妄執也。若
T2217_.59.0709c21: 依此義可言經所説三瑜祇行皆是地前所
T2217_.59.0709c22: 行也。疏梵云劫波有二義等下第二義。若以
T2217_.59.0709c23: 佛果爲出世間心即三妄執至第十地盡
T2217_.59.0709c24: 之。疏心付第二義釋經始終也抄第二
T2217_.59.0709c25: 云。今約因中具有麁・細・極細三重妄執障
T2217_.59.0709c26: 翳菩提。即以地前祕密方便越初劫一重麁
T2217_.59.0709c27: 妄名離一切障出世間心生。見心明道
T2217_.59.0709c28: 時淨菩提心始得顯現。如是練修至八地。
T2217_.59.0709c29: 時越第二劫一重妄執名離一切障。其菩
T2217_.59.0710a01: 提心逾勝逾増更益方便。乃至金剛道中越
T2217_.59.0710a02: 第三劫極細妄執名離一切障。其菩提心與
T2217_.59.0710a03: 如來等。此位但有四分之一佛地之障存
T2217_.59.0710a04: 焉。乃至唯佛地障解脱道斷故此乃四分之一
T2217_.59.0710a05: 最後微垢也又相鈔云。此釋心云。地前唯
T2217_.59.0710a06: 斷麁妄。其所以乃至法華儀軌云。若能專注
T2217_.59.0710a07: 無間修習現生則入初地。頓集一大阿僧祗
T2217_.59.0710a08: 劫福智資糧故知眞言初地離一僧祇劫
T2217_.59.0710a09: 所斷麁妄執證寂然界。乃至既地前唯斷麁
T2217_.59.0710a10: 妄。故知第二第三妄執定地上所除也云云
T2217_.59.0710a11: 抄云。若以淨菩提心爲出世間心即是超越
T2217_.59.0710a12: 三劫瑜祇行者消經文之總句也。梵云乃至
T2217_.59.0710a13: 得至佛惠初心故云三劫成佛也者別釋也。
T2217_.59.0710a14: 故以初地淨菩提心結佛惠初心也。若佛
T2217_.59.0710a15: 地何云初心。於佛地不可有初後故。又
T2217_.59.0710a16: 疏無若以佛惠初心文。上下同云三祇劫。仍
T2217_.59.0710a17: 非別位歟云云私云。朝譽意依鈔義專成
T2217_.59.0710a18: 地前一劫地上二劫之旨也。傳法院覺心義
T2217_.59.0710a19: 亦同之。本寺道範義高野古徳等多分義也。
T2217_.59.0710a20: 是三劫地前義也。初義意三賢是初僧祇。初
T2217_.59.0710a21: 地乃至七地第二僧祇。八地以上第三僧祇
T2217_.59.0710a22: 之義。諸經論施設。敢以無違矣。今宗又爾
T2217_.59.0710a23: 也。故五祕密經云。能變易弟子倶生我執種
T2217_.59.0710a24: 子應時集得身中一大阿僧祇劫所集福徳
T2217_.59.0710a25: 智惠則爲生在佛家又觀智儀軌云。若能
T2217_.59.0710a26: 專注無間修習現生即入初地頓集一大
T2217_.59.0710a27: 阿僧祇劫所集福徳智惠資糧此等文既
T2217_.59.0710a28: 今宗又地前經一僧祇行即入初地也。又
T2217_.59.0710a29: 今一僧祇妄執是我執故不可云第二第三
T2217_.59.0710b01: 劫。後二劫中唯斷法執故。又疏第六釋經
T2217_.59.0710b02: 八地三昧道文云。菩薩初度第七地時。上
T2217_.59.0710b03: 不見諸佛可求下不見衆生可度。謂是
T2217_.59.0710b04: 住大涅槃於萬行休息。爾時十方諸佛以
T2217_.59.0710b05: 此三昧道發起其心又疏第二釋第三劫
T2217_.59.0710b06: 行云。行者初觀空性時覺一切法皆入心
T2217_.59.0710b07: 之實際。下不見衆生可度上不見諸佛可
T2217_.59.0710b08: 求。爾時萬行休息謂爲究竟。乃至爾時十方
T2217_.59.0710b09: 諸佛同時現前而勸喩之云云二處文全同。
T2217_.59.0710b10: 應知經疏意第三劫在於八地上也。又檜尾
T2217_.59.0710b11: 口決中以儀軌汝之所證處是一道清淨文
T2217_.59.0710b12: 釋住八地如幻三昧也。既地前初劫八地上
T2217_.59.0710b13: 第三劫義其説分明也。若爾初地乃至七地
T2217_.59.0710b14: 第二劫之義其理極成矣。依之大師祕藏記
T2217_.59.0710b15: 云。越三妄執越三僧祇劫即是十地究竟
T2217_.59.0710b16: 也。過此修上上方便斷微細妄執至佛果
T2217_.59.0710b17: 故經曰此四分之一度於信解既十地究
T2217_.59.0710b18: 竟斷三妄佛地斷微細故地上二劫義分明
T2217_.59.0710b19: 者歟。加之復慈氏儀軌云。若一生中從初
T2217_.59.0710b20: 念誦至於越三無數劫行即證一生補處
T2217_.59.0710b21: 三莽地又疏第三云。乃至爲一生補處菩
T2217_.59.0710b22: 薩擇去心中無明父母極細之垢亦名治
T2217_.59.0710b23: 云云此等文又斷第三劫妄執至因滿位
T2217_.59.0710b24: 云佛惠初心也。然後斷微細得果故於中
T2217_.59.0710b25: 有二。一無間道斷彼解道得果故。故抄云。
T2217_.59.0710b26: 至金剛定越極細妄執二佛果斷故。故抄
T2217_.59.0710b27: 云。唯佛地障解脱道斷此乃依十一地十
T2217_.59.0710b28: 二地異故。但因滿位而言三劫成佛者。等
T2217_.59.0710b29: 妙二覺一佛二名之故。又密抄第三云。問。第
T2217_.59.0710c01: 三劫滿得成佛不。答。若越三妄執力即得
T2217_.59.0710c02: 成佛。故疏云。復越一重極細妄執得至佛
T2217_.59.0710c03: 惠故又雜抄第七智證云。越一百六十心
T2217_.59.0710c04: 麁妄執即一劫。越第二重細妄執即二劫。
T2217_.59.0710c05: 第三重極細妄執即超第三阿僧祇至於佛
T2217_.59.0710c06: 果初心故云於成佛時不限劫數也。心
T2217_.59.0710c07: 内無明漸漸斷除即超劫之義也此等釋斷
T2217_.59.0710c08: 第三劫妄執即至佛果也。故云故云三劫
T2217_.59.0710c09: 成佛也。此是佛果初刹那云佛惠初心也。
T2217_.59.0710c10: 故釋論云。極解脱道初刹那中一時相翻不
T2217_.59.0710c11: 能倶行此意微細攝極細而不開也。依
T2217_.59.0710c12: 此等釋義地前初劫地上二劫之義。同瑜伽
T2217_.59.0710c13: 起信等説矣。後義意三劫倶是寄對如常之
T2217_.59.0710c14: 地前位也。故疏下釋第三劫極無心云。此
T2217_.59.0710c15: 心望前二劫猶如蓮華盛敷。若望後二心
T2217_.59.0710c16: 果復成種文。住心論第九云。望前二劫者指他縁一道
二種住心。後二心者示眞言門根究竟二
T2217_.59.0710c17: 心。
又疏云。次生極無自性心乃至爾時生於
T2217_.59.0710c18: 佛家文。華嚴經云。生在如
來家即得入初地。文
又疏第三云。此空智
T2217_.59.0710c19: 生即是極無自性心生也乃至即是眞言行者
T2217_.59.0710c20: 虚空無垢菩提心也疏二云。初地菩薩得此虚
空無垢菩提心 云云
T2217_.59.0710c21: 又云。漸次證入者如初無畏時以聲字觀
T2217_.59.0710c22: 入漫荼羅行。乃至第六無畏於平等心中修
T2217_.59.0710c23: 曼荼羅行。離垢地以去各於自地觀心中修
T2217_.59.0710c24: 漫荼羅行。略以位分之已作十六重深淺
T2217_.59.0710c25: 不同私云。既離垢地以上爲十
重。初地同第六無畏也
又住心論第八
T2217_.59.0710c26: 心云。是因是心望前顯教極果於後祕心
T2217_.59.0710c27: 初心。初發心時便成正覺。宜其然也云云
T2217_.59.0710c28: 疏二云。此心望前二劫猶如蓮華盛敷。若望後二
心果復成種。故曰如是初心佛説成佛因。云云
 以
T2217_.59.0710c29: 上諸文但以極無置初地矣。又論第八心
T2217_.59.0711a01: 云。經云。此菩薩淨菩提心門名初法明道。釋
T2217_.59.0711a02: 云是明法身眞如一道無爲之眞理。佛説此
T2217_.59.0711a03: 名初法明道。智度名入佛道初門。於諸顯
T2217_.59.0711a04: 教是究竟理智法身。望眞言門是即初門
T2217_.59.0711a05: 又二教論上云。至如彼百非洞遣四句皆
T2217_.59.0711a06: 亡唯佛與佛乃能究盡此則顯教關楔。但眞
T2217_.59.0711a07: 言藏家以此爲入道初門略抄已上二文以
T2217_.59.0711a08: 第八心文同初地歟。又當卷下釋初地果
T2217_.59.0711a09: 相云。從此無有待對。出過心量不思議地
T2217_.59.0711a10: 云云此意一道極無倶屬地前歟云從初地
T2217_.59.0711a11: 離待對故。已上三義若約能越淨心。或一
T2217_.59.0711a12: 道地前。極無初地。或二心倶地前。或兩心同
T2217_.59.0711a13: 地上。三説雖異若依所度妄心者三妄皆在
T2217_.59.0711a14: 地前故云地前三劫耳。但至三祇配立違
T2217_.59.0711a15: 諸經論者大師釋此事云。問。第三僧祇即
T2217_.59.0711a16: 是八地已上。而何言初心菩薩耶。答。是初
T2217_.59.0711a17: 心菩薩也。無數劫者三劫之中何劫耶。答。第
T2217_.59.0711a18: 三劫也已下如
此釋既云眞言初入淨菩提
T2217_.59.0711a19: 心位頓具顯行無數劫功徳。准知兩軌説又
T2217_.59.0711a20: 於自宗初地得顯行第三劫福智故云一
T2217_.59.0711a21: 大阿僧祇。非云初僧祇也。倶生我執等者
T2217_.59.0711a22: 實教意於二障中不分見修。地前伏現初
T2217_.59.0711a23: 地斷種十地除習故。極細當二障種故。且
T2217_.59.0711a24: 約煩惱障邊云我執種歟。非無法執種
T2217_.59.0711a25: 麁惑寄現行
微細同習歟
或又但一煩惱麁云我執細法
T2217_.59.0711a26: 執云種子。我執之種子歟。次疏第六釋者。疏
T2217_.59.0711a27: 自釋云。復次此中應説初法明門三昧道。於
T2217_.59.0711a28: 上品中已説故不重言。又如上所説一生
T2217_.59.0711a29: 補處及八地三昧是約教道法門作如此
T2217_.59.0711b01: 説耳。然祕密乘人於世諦中即能通第一
T2217_.59.0711b02: 義諦者從初發心具行大空三昧。其謂不
T2217_.59.0711b03: 然則於一生之中不能頓滿諸地也云云
T2217_.59.0711b04: 此意於今宗有教門實行二意。若依教道
T2217_.59.0711b05: 門准如常第三劫在於八地上。例如云初
T2217_.59.0711b06: 二三地相同世間四五六地寄同羅漢也。故
T2217_.59.0711b07: 云一生補處及八地三昧是約教道法門等
T2217_.59.0711b08: 也。若依實行者初地斷三妄故顯行八地
T2217_.59.0711b09: 上行初地得故。云從初發心即具行大空三
T2217_.59.0711b10: 昧也。疏二云。然此經宗從初地即得入金
T2217_.59.0711b11: 剛寶藏即此意矣。或又八地三昧者直指
T2217_.59.0711b12: 如常八地上第三僧祇也。教道法門者常途
T2217_.59.0711b13: 教門也。然祕密乘等者眞言門行也。初心菩
T2217_.59.0711b14: 薩頓得顯行第三劫功徳故。故云其謂不然
T2217_.59.0711b15: 乃至不能頓滿諸地也。次祕藏記釋者越三
T2217_.59.0711b16: 妄之後十地究竟也爲言文點云。越三僧祇
T2217_.59.0711b17: 越三妄執即是十地究竟也。過此者過十
T2217_.59.0711b18: 地位也。此位亦雖斷微細且約盡處云果
T2217_.59.0711b19: 位所斷也。猶如根本無明雖從初地斷此
T2217_.59.0711b20: 云佛地所斷矣。次慈氏儀軌及疏第三一生
T2217_.59.0711b21: 補處位斷第三劫妄執者。疏第六云。如上
T2217_.59.0711b22: 所説一生補處是約教道法門餘釋如先
T2217_.59.0711b23: 若約實行。是如尊勝儀軌等。故彼軌云初
T2217_.59.0711b24: 發心時便越百六十心度三無數劫行證
T2217_.59.0711b25: 普賢色身三昧耶。即是初發心便成正覺
T2217_.59.0711b26: 此又同疏從初發心具行大空三昧文矣。故
T2217_.59.0711b27: 知今宗異餘教三劫在地前十地離待對
T2217_.59.0711b28: 也。故大師釋現世證得歡喜地文云。非顯
T2217_.59.0711b29: 教所言初地自家佛乘之初地也云云可悉
T2217_.59.0711c01: 之。又依初義會疏及論文者。先疏此心望
T2217_.59.0711c02: 前二劫等者抄第四云。第三劫極無自性心
T2217_.59.0711c03: 生時如蓮華盛敷故云望前二劫等。言若
T2217_.59.0711c04: 望後二心等者。此心喩八心中第五華種心
T2217_.59.0711c05: 第六成果心。後二心者第七受用種子第八
T2217_.59.0711c06: 嬰童心也。望此二心名果復成種云云又教
T2217_.59.0711c07: 相抄會論釋等云。前二劫者指初二劫。極
T2217_.59.0711c08: 無自性是第三劫心。謂八地乃至十地也以
T2217_.59.0711c09: 此極無心爲因句。以蒙佛警更増進心
T2217_.59.0711c10: 爲根句。即金剛心一念也。後以成正覺
T2217_.59.0711c11: 爲究竟句也。然顯教意今第八地心爲果
T2217_.59.0711c12: 位。前二劫顯行滿昇此地。故今教以八地乃
T2217_.59.0711c13: 至十地爲成佛因初心佛矣云云疏第三十
T2217_.59.0711c14: 六重深行者。彼卷下釋云。傳教灌頂是名阿
T2217_.59.0711c15: 闍梨乃至若生極無自性心得入如上漫荼
T2217_.59.0711c16: 羅海會名阿闍梨。從此復有十重深行乃
T2217_.59.0711c17: 至於解三密人中最爲上首如金剛薩埵。
T2217_.59.0711c18: 是名阿闍梨。復次毘盧遮那是名阿闍梨
T2217_.59.0711c19: 抄第四釋極無自性心名阿闍梨已上之
T2217_.59.0711c20: 文云。如是次第從下至上皆得名爲阿
T2217_.59.0711c21: 闍梨也云云又云。疏從此復有十重等者。十
T2217_.59.0711c22: 重深行即十地也乃至
教相抄云。此文意從
T2217_.59.0711c23: 傳教至極無。是從下至上示阿闍梨位。謂
T2217_.59.0711c24: 從地前至第十地也。次從此復有十重等
T2217_.59.0711c25: 者還從上至下委顯有十重徳行。謂從十
T2217_.59.0711c26: 地至初地也。次乃至已下顯從初地至傳
T2217_.59.0711c27: 教更有地前三十心。故云乃至云云或云。
T2217_.59.0711c28: 從下至上六重如先。乃至如金剛薩埵者十
T2217_.59.0711c29: 重從上至下擧初地金薩上九地云乃至
T2217_.59.0712a01: 也。又相抄云。疏第二釋八地已上云。住是
T2217_.59.0712a02: 地已善知諸地障乃至如是等有衆多十心
T2217_.59.0712a03: 云云指此十心云十重深行也取意況復云
T2217_.59.0712a04: 十重深行。何入佛果。故知前文離垢地指初
T2217_.59.0712a05: 地也。虚空無垢菩提心故。凡三劫地前地上
T2217_.59.0712a06: 古來未決。然前義爲勝。經疏論釋以顯教極
T2217_.59.0712a07: 果爲眞言初門故。又望後二心會釋非理。
T2217_.59.0712a08: 先密抄釋不可。以三劫配十地時第二劫
T2217_.59.0712a09: 至七地然配五六地華果二心爲此心而
T2217_.59.0712a10: 七八地二心云後二心。理豈然矣。次相抄義
T2217_.59.0712a11: 又非理。何者八九十地爲因句。長短三心中
T2217_.59.0712a12: 何若短三心則一地内有三心長則八地上
T2217_.59.0712a13: 究竟句也。等覺爲根。果位爲究竟。依疏何
T2217_.59.0712a14: 文乎。開上上方便雖爲佛果未見此説
T2217_.59.0712a15: 也。又八地以上淨菩提心説經疏何文乎。就
T2217_.59.0712a16: 中十地三句眞言行位也。誰以八地上究竟
T2217_.59.0712a17: 句爲眞言初門矣。密抄猶淨菩提心初地義
T2217_.59.0712a18: 明鏡故許地前三劫一義。然依彼釋成八
T2217_.59.0712a19: 地上菩提心義。非啻違抄釋害經疏明文
T2217_.59.0712a20: 暗違大師釋論。誤甚哉。次又十六重深行
T2217_.59.0712a21: 是釋漸次證入經文。然作順逆二科通釋大
T2217_.59.0712a22: 背經文。況復疏第三云。初劫智惠猶與二
T2217_.59.0712a23: 乘共行。若二劫智惠尚與二乘共聞。第三
T2217_.59.0712a24: 劫等虚空無邊智惠一切二乘不能思議。堪
T2217_.59.0712a25: 作祕密行阿闍梨也。就祕密中又漸次轉
T2217_.59.0712a26: 深。乃至佛爲十地説般若則九地非其境
T2217_.59.0712a27: 界。唯大毘盧遮那得名究竟阿闍梨也略抄
T2217_.59.0712a28: 此中等虚空心者極無心即初地也。就祕密
T2217_.59.0712a29: 中等者離垢地以去也。既云漸次轉深。從上
T2217_.59.0712b01: 至下豈夫爾乎。前文自地觀心者顯此祕
T2217_.59.0712b02: 密行義也。二地已上不對顯行。是眞言行
T2217_.59.0712b03: 故。故疏二釋初地果相云。從此無有待對
T2217_.59.0712b04: 又既毘盧遮那云究竟阿闍梨加佛地
T2217_.59.0712b05: 爲十重也。但九地非境者。十地十一地開合
T2217_.59.0712b06: 異故。約合門云爾歟。或等妙二覺一佛二
T2217_.59.0712b07: 名故除十地歟。前文擧金薩大日二種者
T2217_.59.0712b08: 六無畏十重中各擧終阿闍梨顯前阿闍
T2217_.59.0712b09: 梨體故云乃至也。乃至言流至毘盧遮那
T2217_.59.0712b10: 上。又八地上十心者不合疏文。疏釋云有
T2217_.59.0712b11: 十心無邊智生即是初地果相也又深行
T2217_.59.0712b12: 者約多分歟。或佛果亦深行所得故云爾。
T2217_.59.0712b13: 或微細惑解脱道斷故果位有對治行相故
T2217_.59.0712b14: 云爾歟。又十六重是阿闍梨支分故傳法阿
T2217_.59.0712b15: 闍梨作此事業故。毘盧遮那云深行歟。故
T2217_.59.0712b16: 隣彼釋云。是故作最初阿闍梨事業時即
T2217_.59.0712b17: 須觀照自身即金剛薩埵毘盧遮那又智
T2217_.59.0712b18: 證大師釋云。有十重深行者從第二地至
T2217_.59.0712b19: 於等覺也。於無自性心當於初地也云云
T2217_.59.0712b20: 依此釋十重深行無違。但違毘盧遮那阿
T2217_.59.0712b21: 闍梨文矣。又三祇配位相違者顯密相違文
T2217_.59.0712b22: 義非一。何於此一事守顯乘。就中抄釋
T2217_.59.0712b23: 依初義許地前三劫之義。若三祇配*位決
T2217_.59.0712b24: 定豈許彼義乎。況顯教中有地地經三祇
T2217_.59.0712b25: 之義耳。尋云。微細妄執唯佛果所斷乎。如
T2217_.59.0712b26: 何答。或云。第三極細妄執從初地至因滿
T2217_.59.0712b27: 斷之。次斷微細妄執至佛果也。故疏下文
T2217_.59.0712b28: 云。復越一劫昇住此地即是初入此信解地
T2217_.59.0712b29: 乃至更開佛地。爲上上方便乃至故曰此四
T2217_.59.0712c01: 分之一度於信解也此文初地斷第三極
T2217_.59.0712c02: 細之後更不云斷別惑而言佛果位斷四
T2217_.59.0712c03: 分一微細故又疏第三卷云補處菩薩斷無
T2217_.59.0712c04: 明極細之垢故。是故成第三極細妄執至因
T2217_.59.0712c05: 滿之義。故知微細妄執唯佛地所斷也。又義
T2217_.59.0712c06: 云。經云復越一劫昇住此地。此四分之一
T2217_.59.0712c07: 度於信解此於第三妄執開第四妄執
T2217_.59.0712c08: 爲十地所斷也。謂第三劫終經越諸戲論之
T2217_.59.0712c09: 句疏釋云。越第三重微細百六十心此後
T2217_.59.0712c10: 經復次信解地等説十地畢云復越一劫等。
T2217_.59.0712c11: 是擧信解地所斷也。次此四分之一者此言
T2217_.59.0712c12: 指前復越一劫文也。故知十地斷微細妄
T2217_.59.0712c13: 執也。或云。今第三妄執有三重。一初地所
T2217_.59.0712c14: 斷二十地所斷三佛地所斷。而今復越一劫
T2217_.59.0712c15: 云三祇者合十地所斷云極細也。過此
T2217_.59.0712c16: 修上上方便斷微細妄執者別開佛地所斷
T2217_.59.0712c17: 爲第四也
T2217_.59.0712c18: 眞言門行者等者。問。三劫倶有時分妄執義。
T2217_.59.0712c19: 何第三劫置眞言門言耶。答。本經中説第
T2217_.59.0712c20: 三劫文云。復次眞言門等文今准彼歟。問。
T2217_.59.0712c21: 初二劫顯如常顯行可爾。今初二劫又
T2217_.59.0712c22: 約妄執。何更云眞言門耶。答。三劫皆雖通
T2217_.59.0712c23: 顯密二行。第三劫能越心即初地淨菩提心
T2217_.59.0712c24: 故。此位顯極密因故。更置眞言門言也
T2217_.59.0712c25: 得至佛惠初心者。密抄第三云。第三劫滿得
T2217_.59.0712c26: 成佛不。答。若越三妄執力即得成佛。故
T2217_.59.0712c27: 疏云。復越一劫極細妄執得至佛惠也
T2217_.59.0712c28: 又雜抄云。第三云超極細妄執即超第三
T2217_.59.0712c29: 僧祇至於佛果初心。故云於成佛時不
T2217_.59.0713a01: 限劫數也依此兩釋佛*果初心云佛
T2217_.59.0713a02: 惠初心。故梵云已下可爲異釋也。大師陀
T2217_.59.0713a03: 羅尼義云。得至佛惠初心者眞言佛惠初心
T2217_.59.0713a04: 也。約顯宗當圓滿正覺位也此意淨菩
T2217_.59.0713a05: 提心云佛惠初心也。梵云下別釋已上總標
T2217_.59.0713a06: 也。所謂總標別釋成三劫地前之旨也。但
T2217_.59.0713a07: 三劫成佛者。斷三妄是初地分證成佛
T2217_.59.0713a08: 故。菩提心義三云。義釋説超三重妄執名
T2217_.59.0713a09: 度三阿僧祇劫。過第三劫入佛惠初心名
T2217_.59.0713a10: 淨菩提心門。淨菩提心門以上十住地名信
T2217_.59.0713a11: 解行地私云。此釋雖似同大師釋其意
T2217_.59.0713a12: 異。何者以別圓初地初住同淨菩提心故。
T2217_.59.0713a13: 故彼釋云。天台圓初住別初地證道同位即
T2217_.59.0713a14: 是眞言佛惠初心淨菩提心門也云云大師以
T2217_.59.0713a15: 佛惠初心當于天台果佛故。安然意非理。
T2217_.59.0713a16: 天台別教地前可經三劫歟
T2217_.59.0713a17: 若一生度此三妄執等者。鈔第三云。若一生
T2217_.59.0713a18: 度此等者。此宗明義但除妄執名爲瑜祇。
T2217_.59.0713a19: 若一生度此三妄執名一生成佛問。今此
T2217_.59.0713a20: 一生成佛與前祕密釋三劫成佛全同可云
T2217_.59.0713a21: 耶。答。依一義非全同歟。問。兩釋雖異倶
T2217_.59.0713a22: 度三妄成佛。所度既同。成佛何異乎。答。今
T2217_.59.0713a23: 文若言起盡顯異前成佛也。所謂前標若
T2217_.59.0713a24: 以淨菩提心結得至佛惠初心。是即明初地
T2217_.59.0713a25: 分證成道也此中有顯密成佛。顯雖約
究竟且就密成分證義也
今若一
T2217_.59.0713a26: 生度此等者更顯一生成佛究竟成道也。分
T2217_.59.0713a27: 滿既殊。前後成佛豈同乎。依之大師雜問答
T2217_.59.0713a28: 中釋三妄義畢云。問。如此等義爾耳。今所
T2217_.59.0713a29: 建立不歴三劫此生即上菩薩地位即身
T2217_.59.0713b01: 成之義抑有依憑耶。答。證文甚多云云
T2217_.59.0713b02: 此問答引經論等中引疏第一所引之大
T2217_.59.0713b03: 品文證一生二生義。依此釋案今文即上
T2217_.59.0713b04: 菩薩位當於得至佛惠初心。即身成佛即今
T2217_.59.0713b05: 一生成佛也。但三妄言雖同寛狡是別。後
T2217_.59.0713b06: 三妄攝微細故。故抄第四云。前言三劫不
T2217_.59.0713b07: 説四者合佛地一障在十地故仍無過。
T2217_.59.0713b08: 問。案文次第上釋時分妄執義畢而言即
T2217_.59.0713b09: 一生成佛何論時分耶之意無爭。前常途祕
T2217_.59.0713b10: 密中重簡時分成妄執義是正釋通妨一義
T2217_.59.0713b11: 也。何云別義乎。況後至文處釋第三劫時
T2217_.59.0713b12: 或釋舟車神通至到一處或判巧拙難易不
T2217_.59.0713b13: 同得寶無異路云云既云至到一處。何別分
T2217_.59.0713b14: 滿寶所矣。又兩處三妄言何忽有寛*狡乎。
T2217_.59.0713b15: 答。祕密意若分證若究竟皆簡時分故結何
T2217_.59.0713b16: 論時分耶。今分證究竟即如一生二生二類
T2217_.59.0713b17: 故。金剛頂經略釋云。若能受持思修不經
T2217_.59.0713b18: 三大劫十六大生乃至現生證如來大覺位
T2217_.59.0713b19: 即身義云。諸經論中皆説三劫成佛今建
T2217_.59.0713b20: 立即身成佛義云云此即以眞言究竟成佛
T2217_.59.0713b21: 非待顯家時分成佛乎。或又此即身成佛
T2217_.59.0713b22: 與一生成佛有寛*狡。一生二生同不捨肉
T2217_.59.0713b23: 身故即身成佛攝也。又佛惠初心是祕密分
T2217_.59.0713b24: 證義。陀羅尼義釋分明也如先引一生成佛又
T2217_.59.0713b25: 究竟成佛。大師處處判文也。但至下釋者
T2217_.59.0713b26: 眞言分證與顯究竟一處故云爾。非謂祕
T2217_.59.0713b27: 密中無分滿也。故疏第一釋初地成佛云。
T2217_.59.0713b28: 然非究竟大牟尼位又三妄言隨宜何必
T2217_.59.0713b29: 一同。例如初劫中三重三妄也。仍無失。又
T2217_.59.0713c01: 義。准祕記釋者。初心者因滿望果云初
T2217_.59.0713c02: 心歟。或佛果初刹那歟。然則究竟成佛。若
T2217_.59.0713c03: 一生下雖上明時分妄執三劫成佛。未判
T2217_.59.0713c04: 勝劣取捨。故度三妄成佛是密即身成佛故
T2217_.59.0713c05: 不取時分也爲言或又密成佛雖非時分
T2217_.59.0713c06: 未聞隔生即身義。故即顯祕密成佛是一
T2217_.59.0713c07: 生成佛也
T2217_.59.0713c08: 然就第一重内等者。抄第三云。然第一重内
T2217_.59.0713c09: 復有三重三妄執。今初出世心生即離初三
T2217_.59.0713c10: 妄執。謂世間衆生從無始不了我之自性。
T2217_.59.0713c11: 唯依諸蘊執有實我。由執我故起種種
T2217_.59.0713c12: 惑造種種業受種種報成三毒根。今瑜伽
T2217_.59.0713c13: 行者從初發心依眞言門了知心相於諸
T2217_.59.0713c14: 蘊中即離相在内外觀之皆不可得即離我
T2217_.59.0713c15: 倒所生三毒根本。是越三世間三妄執也
T2217_.59.0713c16: 此釋三道似云三毒矣。教相抄一云。心云
T2217_.59.0713c17: 付初劫所斷麁妄執又細分有三重三妄執
T2217_.59.0713c18: 第一謂以貪嗔癡三毒爲三妄。此中攝經
T2217_.59.0713c19: 所説一重百六十心。謂付六十心於一一
T2217_.59.0713c20: 心各有麁細重重。其中深細攝乃至極細妄
T2217_.59.0713c21: 執。其中麁淺此即當毘曇所叙聲聞人見
T2217_.59.0713c22: 道位所斷也。故住心論第四云。此唯蘊無
T2217_.59.0713c23: 我一句中攝一切小乘法盡。故今聲聞乘名
T2217_.59.0713c24: 唯蘊無我住心故知觀唯蘊無我度六十心
T2217_.59.0713c25: 者是*叙諸部之棟梁毘曇斷惑也。若爾成
T2217_.59.0713c26: 實等論可屬縁覺智耳略抄此意六十心通
T2217_.59.0713c27: 見修。三妄之中今擧麁妄中見斷六十心歟。
T2217_.59.0713c28: 唯蘊無我言雖通三道。且就初得總名歟。
T2217_.59.0713c29: 例如無雲天。云最初解了是顯見道位也。
T2217_.59.0714a01: 問。麁妄中既分三重。第二第三應亦爾耶。
T2217_.59.0714a02: 答。般若寺抄一云。問。其三重三妄執者何有。
T2217_.59.0714a03: 答。毎三重妄執各有三重。凡九重妄執耳。
T2217_.59.0714a04: 問。爾初重妄執云三妄執。何。答。初重妄執
T2217_.59.0714a05: 建立麁妄執・細妄執・極細妄執也。餘二重
T2217_.59.0714a06: 妄執亦如是也。問。於劫亦可在九劫。三劫
T2217_.59.0714a07: 各三劫之故。答。爾云有何妨問。爾疏正文
T2217_.59.0714a08: 何。答。説三重妄執畢次文云凡有三重三
T2217_.59.0714a09: 妄執也云云可云單三妄執復三妄執耳略抄
T2217_.59.0714a10: 准此釋細妄等亦應有三種歟。此釋初重
T2217_.59.0714a11: 内三種亦立麁細等名如次可配。見修相
T2217_.59.0714a12: 望修惑是細故種子極細義也。但出疏正文
T2217_.59.0714a13: 三重三妄云云今本云三重三妄。此乃麁妄
T2217_.59.0714a14: 中有三種三妄也爲言非九劫之義也。然今
T2217_.59.0714a15: 隨義轉用歟。又雜問答云。經云越世間三妄
T2217_.59.0714a16: 執出世間心生者。於妄執有多種。一者百
T2217_.59.0714a17: 六十心三重度故云三妄執。二度世間心
T2217_.59.0714a18: 離我倒所生三妄名越三妄執。三六根六
T2217_.59.0714a19: 境六識制伏此三故超三妄執。四者斷業
T2217_.59.0714a20: 煩惱無明故云度三妄執。問。此四妄執配
T2217_.59.0714a21: 人云何。答。第二大乘人所斷也。第三三果所
T2217_.59.0714a22: 度也。第四無學所斷也。若隨根而論之凡
T2217_.59.0714a23: 有三種三妄執。問。第一三妄約何人耶。答。
T2217_.59.0714a24: 眞言行者略抄此心於經一文釋有四妄義
T2217_.59.0714a25: 歟。就中初總釋三妄文爲眞言行者所度
T2217_.59.0714a26: 以麁妄中三重爲顯乘大小乘人所斷矣。
T2217_.59.0714a27: 准此釋第二第三劫不可有三種三妄歟。
T2217_.59.0714a28: 六十心文可局第一重歟
T2217_.59.0714a29: 所謂根境界等者。教相抄云。第二三妄執者。
T2217_.59.0714b01: 於根境識三法所起妄執也。是謂聲聞所斷
T2217_.59.0714b02: 修惑故云三果學人所留滯。於十八界諸法
T2217_.59.0714b03: 自相所起修惑非須陀所斷故云三果所
T2217_.59.0714b04: 云云安然釋云。是藏修道三果所斷修惑
T2217_.59.0714b05: 修道三果者。預流果。是第十六心修道攝
T2217_.59.0714b06: 故。此果進斷修惑故云爾歟。或此果直雖
T2217_.59.0714b07: 不斷修惑修道攝。第十六心是已曾
T2217_.59.0714b08: 故所斷言正約一來不還歟。前抄云非須
T2217_.59.0714b09: 陀所斷也。若約云所留滯三果皆依後
T2217_.59.0714b10: 惑故歟。或隨在何道斷惑得果道故云三
T2217_.59.0714b11: 果所斷歟。問。何故根境識云修惑耶。答。惠
T2217_.59.0714b12: 暉疏第一云。十五唯修斷者五根五境及善
T2217_.59.0714b13: 無記心王爲所依境修惑爲能縁。是所縁
T2217_.59.0714b14: 縛。此能縁惑修道除名修斷也倶舍論云。
T2217_.59.0714b15: 後三界通三光記云。三通三者見斷隨眠
T2217_.59.0714b16: 及相應法迷理起故。四相與得是彼見惑親
T2217_.59.0714b17: 發起故。皆見所斷乃至諸餘有漏若無色善無
T2217_.59.0714b18: 覆無記是不染污縁縛斷故。若諸煩惱及彼
T2217_.59.0714b19: 相應迷事起故四相及得是彼修惑親發起。
T2217_.59.0714b20: 欲及善染無表是修斷心親發起故。又是色
T2217_.59.0714b21: 法縁縛斷故皆修所斷乃至一切無漏非繋縛
T2217_.59.0714b22: 故皆非所斷准此釋今疏中於後三果
T2217_.59.0714b23: 取修斷邊故十八界諸法云三果所斷也。
T2217_.59.0714b24: 見斷邊攝第一三妄故。然此十八界中染心
T2217_.59.0714b25: 王及心所等成妄執法皆自性斷也。善無記
T2217_.59.0714b26: 七心・界心所等及五根・五境等所縁縛也。今
T2217_.59.0714b27: 爲能縁修惑云妄執也。或又若約眷屬體
T2217_.59.0714b28: 五根五境等亦妄執攝歟。猶如第三妄執擧
T2217_.59.0714b29: 業矣。故釋論記釋執相應染云。眷屬亦通
T2217_.59.0714c01: 業及果報佛地論又爾也。淹留修行者。淹
T2217_.59.0714c02: 久留滯義也。謂見修相望修道時長故云淹
T2217_.59.0714c03: 久也。又前見惑頓斷。今修惑漸斷。前惑斷故
T2217_.59.0714c04: 云修行。後惑未斷故云留滯也。又義。根境
T2217_.59.0714c05: 界三妄是法執也。故下釋淹留修行云法執
T2217_.59.0714c06: 當心。又大疏抄釋第一重三妄云。三妄執自
T2217_.59.0714c07: 何發起。我執法執無明發起也云云問。以何
T2217_.59.0714c08: 可知。答。疏云。最初解了唯蘊無我根・境・
T2217_.59.0714c09: 界淹留修行業・煩惱株杌及無明種子略抄
T2217_.59.0714c10: 此釋三果是法執未斷位故云淹留修行也。
T2217_.59.0714c11: 私案。於十八界諸法有體用。迷用是人執
T2217_.59.0714c12: 修惑也。迷體是法執也。然前義爲勝。所以
T2217_.59.0714c13: 初重三妄皆約所斷故。又若約法執者設
T2217_.59.0714c14: 聲聞無學設縁覺無學亦應留滯。何局三果
T2217_.59.0714c15: 乎。又有不示修斷之過故。又下文如下
T2217_.59.0714c16:
T2217_.59.0714c17: 如内外十二界等者。或云。如者若義也。謂於
T2217_.59.0714c18: 根・境・界文有二意。十八界義如先。又若内
T2217_.59.0714c19: 外十二界即根・境故境・界合言之也爲言問。
T2217_.59.0714c20: 若爾何云三妄耶。答。迷根・境十二界起修
T2217_.59.0714c21: 惑三毒故云三妄也。例如第一重於蘊起
T2217_.59.0714c22: 我倒所生三毒也。或云内外十二界。界字
T2217_.59.0714c23: 通根・境歟。或義。初云唯蘊擧五蘊。今言
T2217_.59.0714c24: 根・境・界示十八界。此三妄等中未明處門。
T2217_.59.0714c25: 故釋十二處也。十八界中以六識合意根
T2217_.59.0714c26: 界故成十二界也爲言又義。經根・境・界文
T2217_.59.0714c27: 似説處門。然今釋界門故作此釋歟。後
T2217_.59.0714c28: 二義意。如者指事義也。或云。義章中依成
T2217_.59.0714c29: 實意釋法入之中分出六識。此意以六識
T2217_.59.0715a01: 可合法處歟。然大小乘所判皆六識攝意
T2217_.59.0715a02: 根成實意未審矣
T2217_.59.0715a03: 所謂業煩惱株杌等。問答云。四斷業・煩惱・
T2217_.59.0715a04: 無明故云度三妄執今三妄者業及煩惱
T2217_.59.0715a05: 與無明云三妄也。問。無明煩惱同煩惱攝
T2217_.59.0715a06: 也。何開爲二。所生十二因縁何非其數。故
T2217_.59.0715a07: 疏第七云。淨除於業生又論釋拔業因
T2217_.59.0715a08: 種云。業者惡業。因則十二因縁。種者無明種
T2217_.59.0715a09: 准此釋。煩惱攝於無明別立因似爲
T2217_.59.0715a10: 三妄。如何。答。今文既標有三妄釋所謂業・
T2217_.59.0715a11: 煩惱株杌及無明種子。疏釋明鏡者也。但
T2217_.59.0715a12: 至疏下釋幷論釋者未必三妄義。擧所斷
T2217_.59.0715a13: 所觀歟。又煩惱無明別立約過現也。故實
T2217_.59.0715a14: 阿字義云。私案。經言業者行・有二支。煩
T2217_.59.0715a15: 惱愛・取。無明初支。生者餘七。七事無明等之
T2217_.59.0715a16: 所生故云生也。鈔云。業及煩惱根本無明種
T2217_.59.0715a17: 子所生十二因縁大樹云云當知十二因縁大
T2217_.59.0715a18: 多羅樹無明爲種子四支爲根本。餘七枝葉
T2217_.59.0715a19: 華菓等也。其中無明等正妄執體也。故疏但
T2217_.59.0715a20: 云所謂乃至種子云云問。株杌種子何物耶。
T2217_.59.0715a21: 答。安然菩提心義三云。業・煩惱正使。聲聞所
T2217_.59.0715a22: 斷。無明種子習氣支。佛所斷云云此意業・煩
T2217_.59.0715a23: 惱正使爲株杌。正使通種現歟。種子是習
T2217_.59.0715a24: 氣也。今謂不爾。株杌亦名習氣而爲縁覺
T2217_.59.0715a25: 所斷也。故論釋縁覺云。業惱株杌猶此而
T2217_.59.0715a26: 拔。無明種子因之而斷云云疏第一云。摧壞
T2217_.59.0715a27: 無明大樹拔其根本云云此文以無明現種
T2217_.59.0715a28: 非爲樹及根乎。但或以抄釋四支爲根本
T2217_.59.0715a29: 者其理不可。抄株杌種子爲聲聞無學所斷
T2217_.59.0715b01: 故與今意是異耳。彼又十二因縁云大樹。今
T2217_.59.0715b02: 於無明分樹根故。疏下釋大師釋懸會矣」
T2217_.59.0715b03: 即是無學聖人等者。抄云。言即是無學至最
T2217_.59.0715b04: 難斷處者。即非想地第九品煩惱最極微細
T2217_.59.0715b05: 名爲難斷處也此釋但爲聲聞無學所斷
T2217_.59.0715b06: 歟。倶舍云。第九無間道名金剛喩定。盡得
T2217_.59.0715b07: 倶盡智成無學應果或通二乘歟。至下
T2217_.59.0715b08: 作二釋矣。然與大師意異。未辨聲縁種子
T2217_.59.0715b09: 斷不故。又安然菩提心義三云。今文業・煩惱
T2217_.59.0715b10: 正使聲聞所斷。種子是習氣。支佛所斷
T2217_.59.0715b11: 意今無學雖置二乘無學云縁覺斷習。又
T2217_.59.0715b12: 與大師異。業・煩惱株杌爲現行爲聲聞所
T2217_.59.0715b13: 斷故。大師意株杌同習氣也。最難斷義准
T2217_.59.0715b14: 抄可得意歟。又教相抄一云。第三重三妄
T2217_.59.0715b15: 執者是縁覺人無學位所斷也。所斷既越聲
T2217_.59.0715b16: 聞分齊故云最難斷處。縁覺智惠深聲聞
T2217_.59.0715b17: 故。故十住心論第五云。辟支佛智惠深利故
T2217_.59.0715b18: 能以總別之相深觀察之見一切集法皆
T2217_.59.0715b19: 是滅法。此與聲聞異故。拔業・煩惱株杌及
T2217_.59.0715b20: 無明種子付三重三妄。前二聲聞所斷第
T2217_.59.0715b21: 三縁覺所除也。中聲聞所斷云三果學人
T2217_.59.0715b22: 所滯不擧無學所斷縁覺所除云無學聖
T2217_.59.0715b23: 人所斷不擧學位所斷者凡今經所説三瑜
T2217_.59.0715b24: 祇行*者欲顯眞言勝餘教。而大小諸乘人
T2217_.59.0715b25: 所修諸行從淺至深漸次擧之以爲眞宗方
T2217_.59.0715b26: 便也。故初出聲聞行次示縁覺斷。然此二
T2217_.59.0715b27: 人倶有學無學二位。聲聞擧其學位讓無
T2217_.59.0715b28: 學於縁覺。縁覺示其果位預學位於聲聞。
T2217_.59.0715b29: 則隱顯爲義耳。又三果學人者後三果
T2217_.59.0715c01: 也。此人對縁覺果位猶有學處故云學
T2217_.59.0715c02: 人。縁覺不擧學位者以聲聞人爲縁覺因
T2217_.59.0715c03: 人也。或又三果學人者前三果也。無學聖
T2217_.59.0715c04: 人者第四果也。然此無學果人有所斷者有
T2217_.59.0715c05: 聲聞無學轉成獨覺之義故。故住心論云。
T2217_.59.0715c06: 以羅漢等迴心亦成獨覺故誠聲聞無學
T2217_.59.0715c07: 未拔株杌種子更居獨覺之學位能除彼
T2217_.59.0715c08: 株杌等方證中乘極果。所以云無學聖人最
T2217_.59.0715c09: 難斷處矣云云又愚案云。無學聖人者通二
T2217_.59.0715c10: 乘總句也。所斷難斷是辨聲縁淺深別句
T2217_.59.0715c11: 也。例如起信論如菩薩地盡等總別二句。意
T2217_.59.0715c12: 云。株杌及種子縁覺所斷。聲聞難斷處也爲言
T2217_.59.0715c13: 就中上但擧三果學人。此中無聲聞應果。
T2217_.59.0715c14: 可闕彼故。又云。後三果者第二三妄迷十
T2217_.59.0715c15: 八界修惑。既爲彼惑所留滯處。無學
T2217_.59.0715c16: 豈有彼義乎。應知今文含説聲聞無學釋
T2217_.59.0715c17: 聲聞應果習難斷義非想第九品修斷義自
T2217_.59.0715c18: 顯也。問。或難云。大師釋云。根・境・界等者三
T2217_.59.0715c19: 果所度也何云未斷惑。應知今留滯者望
T2217_.59.0715c20: 見惑頓斷修惑漸斷故云爾。故光云。見惑
T2217_.59.0715c21: 易斷。總立一果。修惑難斷別立三果
T2217_.59.0715c22: 何。答。三果留滯義。後向道惑與前果而爲
T2217_.59.0715c23: 留滯處故。前三果各進斷三果修惑故。云
T2217_.59.0715c24: 三果所度也。若不爾者無學既無所斷。何
T2217_.59.0715c25: 云三果所度乎。光釋斷修惑而所得果故
T2217_.59.0715c26: 與今留滯義異耳。但縁覺不擧學位者聲
T2217_.59.0715c27: 聞四果同縁覺學位故。唯識章云。又上必
T2217_.59.0715c28: 兼下。聲聞行縁必獨覺法故建治二年傳法會
談義予始立此義
T2217_.59.0715c29:
T2217_.59.0716a01: 凡有三種三妄執者。或云。第一重麁妄中有
T2217_.59.0716a02: 人法二執中。今三種攝人執見修無學所斷。
T2217_.59.0716a03: 顯一重法倒也。或云。此法倒攝今業煩惱
T2217_.59.0716a04: 也。故下文明法倒云業煩惱網故。凡拔業
T2217_.59.0716a05: 煩惱等文。雖通二執斷。今約無學所斷云
T2217_.59.0716a06: 違世心也。若依菩薩法執斷義。又離違世
T2217_.59.0716a07: 矣。猶如彼如菩薩地盡含因滿果滿也。或又
T2217_.59.0716a08: 拔業煩惱句雖約拔二倒。今約無學斷云
T2217_.59.0716a09: 湛寂歟。例如唯識論云二乘見道唯斷一種
T2217_.59.0716a10: 菩薩見道倶斷二種耳。若爾何第三劫業・煩
T2217_.59.0716a11: 惱。不在此句中耶。彼隔僧祇故。此一僧祇
T2217_.59.0716a12: 内故。又大疏抄釋三重三妄各有麁細極細
T2217_.59.0716a13: 三妄凡爲九重妄執畢云。問。爾疏正文何。
T2217_.59.0716a14: 答。説三重妄執畢次文云。凡有三重三妄
T2217_.59.0716a15: 執也云云可云單複三妄執耳云云此釋意。今
T2217_.59.0716a16: 三種三妄者九重妄執義。若爾何局麁妄矣」
T2217_.59.0716a17: 學摩訶衍人等者。抄云。謂學大乘之人。初
T2217_.59.0716a18: 得出世初心。即是越我倒麁妄執。名出世初
T2217_.59.0716a19: 心。此與小乘見道預流果適齊。謂上疏云。
T2217_.59.0716a20: 如聲聞人初觀陰・界・入時乃至於八直道中
T2217_.59.0716a21: 遠塵離垢眞法眼生。眞言門菩薩亦復如是。
T2217_.59.0716a22: 初觀陰・界・入時乃至於如來大菩提道中。遠
T2217_.59.0716a23: 塵離垢得法眼淨故。云與小乘見道適齊。
T2217_.59.0716a24: 今言適齊者。但相似名齊也教相抄述意
T2217_.59.0716a25: 云。前明二乘智斷畢。次顯大乘人行。此人
T2217_.59.0716a26: 依顯教大乘初發心時。聞心性不生深信
T2217_.59.0716a27: 其理。雖然爲我見等倒惑所覆未得空觀
T2217_.59.0716a28: 現前。爾時數數學觀解。謂蘊・界・入等集成
T2217_.59.0716a29: 人。此人者以心爲主。然蘊・界等是因縁所
T2217_.59.0716b01: 生法。推求其性不可得也。若心依何而住。
T2217_.59.0716b02: 故心即不生。成此觀時。離諸見網故云
T2217_.59.0716b03: 乘見道齊。然此菩薩雖與小乘見道齊。不
T2217_.59.0716b04: 墮聲聞位。聲聞觀陰上無人。菩薩知心性
T2217_.59.0716b05: 不生故。又二乘闕慈心。菩薩具大悲。依此
T2217_.59.0716b06: 菩提心勢力不墮二乘地也云云私案。抄釋
T2217_.59.0716b07: 以學大乘人似爲眞言行者。合上疏文故。
T2217_.59.0716b08: 又以眞言行者爲能寄齊。是疏前後例也。
T2217_.59.0716b09: 又六無畏段經中但説所寄齊顯乘。疏中兼
T2217_.59.0716b10: 示能寄齊密行。今又順彼故。又淨菩提心少
T2217_.59.0716b11: 分増明眞言行者菩提心名淨菩提心故。
T2217_.59.0716b12: 又云度無量見網淨心増明。同疏第五釋眞
T2217_.59.0716b13: 言行者三世無障礙戒云住此戒時無量見
T2217_.59.0716b14: 網皆悉淨除之故。又今卷下欲釋寂然界
T2217_.59.0716b15: 云。以行者於瑜伽中湛寂之心雖已明顯
T2217_.59.0716b16: 等文修瑜伽行者。寧非密人乎。又義。顯行
T2217_.59.0716b17: 人也。下引三獸渡河喩。是三乘共菩薩也。又
T2217_.59.0716b18: 云非如實巧度。是拙度菩薩也。而下擧顯
T2217_.59.0716b19: 密二行云巧拙難易故。又云。同以無言説
T2217_.59.0716b20: 道得諸法實相。三乘倶證偏眞理故。又云
T2217_.59.0716b21: 同共一法中而昇沈有異。同智論三乘共十
T2217_.59.0716b22: 地故具如
下辨
又三獸渡河之喩出于優婆塞經幷
T2217_.59.0716b23: 寶性論。彼經論中説眞言菩薩乎。又下所
T2217_.59.0716b24: 擧寂然界菩薩。是此菩薩昇進位也。彼既屬
T2217_.59.0716b25: 偏眞理顯人也。此何不然乎。又修禪定等度
T2217_.59.0716b26: 云云大師出顯行。云六度爲宗。眞言行是
T2217_.59.0716b27: 三密故。又覺苑師判通教菩薩故。又大師
T2217_.59.0716b28: 立四妄執時。初劫三妄中第一云大乘人所
T2217_.59.0716b29: 斷。此外以第一三妄爲眞言行所度。故依
T2217_.59.0716c01: 如是等文理顯人而非眞言行者也。二義
T2217_.59.0716c02: 中後義爲勝。但至能寄齊者非爲密人。於
T2217_.59.0716c03: 三乘人。經中縁覺菩薩但説極位也。故縁覺
T2217_.59.0716c04: 擧無學云拔業惱株杌等。菩薩明度法
T2217_.59.0716c05: 倒之位。云彼離違順八心等之故。上兼下
T2217_.59.0716c06: 故。前斷位寄聲縁斷位示之也。全非顯密
T2217_.59.0716c07: 相對也。又六無畏文異今文。彼但説如常
T2217_.59.0716c08: 顯密行。此説極顯淺位故。若如彼學大乘
T2217_.59.0716c09: 人爲眞言行者。寂然菩薩顯密中何。若如六
T2217_.59.0716c10: 無畏爲顯人者。何學大乘人不齊彼矣。若
T2217_.59.0716c11: 爲密人者。寄顯明密行之時。無所寄齊而
T2217_.59.0716c12: 直出眞言行者度法倒之位。況案六無畏
T2217_.59.0716c13: 寄齊。以密人未斷惑位同顯人斷證位。豈
T2217_.59.0716c14: 非違彼例乎。故知於證偏眞理之顯行三
T2217_.59.0716c15: 乘。而顯斷惑異也。又淨菩提心名何遮顯
T2217_.59.0716c16: 矣。如云淨心最初生起。外種子心猶得此
T2217_.59.0716c17: 稱矣。又下釋者度見網顯密同故。猶如大
T2217_.59.0716c18: 小相似。何以言同。云其體無異矣。又於瑜
T2217_.59.0716c19: 伽中釋者。第二劫往昔修瑜伽等文此非指
T2217_.59.0716c20: 顯行。又釋順理云。古昔修瑜伽行者此豈
T2217_.59.0716c21: 密人耶。故知今菩薩三乘共菩薩非密人也。
T2217_.59.0716c22: 況顯行二乘密行菩薩合論成三乘義。甚以
T2217_.59.0716c23: 不可矣。問。下文中於寂然菩薩作常途祕
T2217_.59.0716c24: 密二釋。若此菩薩但顯人。何作祕密釋耶。
T2217_.59.0716c25: 依之疏第三明十六重深行出寂然界阿
T2217_.59.0716c26: 闍梨。此豈非眞言行者乎。但大師釋約總
T2217_.59.0716c27: 別義擧大乘人所斷。非謂不密人矣。何。
T2217_.59.0716c28: 答。下釋是寂然界菩薩唯是顯人之證也。何
T2217_.59.0716c29: 者三乘中菩薩。經一僧祇證寂然界也。今
T2217_.59.0717a01: 祕宗度一重妄執同彼也爲言寂*然菩薩亦
T2217_.59.0717a02: 非爲密人也。寧於一人並顯密二行乎。
T2217_.59.0717a03: 又雜問答釋約總別非理。若爾三果學人無
T2217_.59.0717a04: 學聖人。亦眞言行者乎。所以彼釋立四妄
T2217_.59.0717a05: 之所由云。根機非一。所以多種也若約總
T2217_.59.0717a06: 別何云根機非一。大乘人非顯大乘者。有
T2217_.59.0717a07: 不示顯大乘機之過。根機非一中。無顯大
T2217_.59.0717a08: 乘機矣。第三釋者。彼次上釋云。若觀前人
T2217_.59.0717a09: 未有深解之機。則順常途隨文爲釋
T2217_.59.0717a10: 知彼且順常途顯眞言行故云爾。寂然菩
T2217_.59.0717a11: 薩即非密人也
T2217_.59.0717a12: 然彼行者等者。此下以學大乘人修惑斷
T2217_.59.0717a13: 位。與三果學人位齊也。教相抄云。心云。菩
T2217_.59.0717a14: 薩前雖觀蘊無性知心不生。以觀解未熟
T2217_.59.0717a15: 故有法執。猶愛禪定智惠等功徳起修所
T2217_.59.0717a16: 斷惑故。亦次觀定惠等功徳法之無性。斷
T2217_.59.0717a17: 無所有處已下地所起根・境・識三妄執。是第
T2217_.59.0717a18: 二重三妄也。此與小乘三果學人位齊。然
T2217_.59.0717a19: 不墮聲聞地義如前釋云云此意以學大乘
T2217_.59.0717a20: 人修惑斷位似前三果斷位也。此修惑愛
T2217_.59.0717a21: 禪惠等法。而溜滯故立法執名。非實法執。
T2217_.59.0717a22: 例如起信中於法執立人見稱也。雖不起
T2217_.59.0717a23: 我倒等者。謂此位雖不起見惑我倒。而迷
T2217_.59.0717a24: 諸法用起修惑也爲言或又法執者擧所依
T2217_.59.0717a25: 歟。人執必依法執而起故。況此菩薩前出世
T2217_.59.0717a26: 初心。但度見網未斷修惑。修斷非此位。何
T2217_.59.0717a27: 耶。又義。法執留滯義也。既云法執當心故。
T2217_.59.0717a28: 又不起我倒者。准下我蘊兩倒之文。若見若
T2217_.59.0717a29: 修人執煩惱悉可云我倒。故知雖不起人
T2217_.59.0717b01: 我倒。猶有法執而留滯之義也。蘊倒是法執
T2217_.59.0717b02: 故。又不能速至菩提云云准唯識能障菩
T2217_.59.0717b03: 提名所知障之文。今又障菩提故應法執
T2217_.59.0717b04: 矣。又三乘中菩薩所入深。若不斷法執何
T2217_.59.0717b05: 有此理矣。又義。此菩薩約未斷惑成留滯
T2217_.59.0717b06: 義歟。此菩薩湛寂位未度法倒故。又前後
T2217_.59.0717b07: 位既齊人執斷位。中間何明法執斷義。又
T2217_.59.0717b08: 非如實巧度云云拆法空義同三藏菩薩。彼
T2217_.59.0717b09: 教三乘同斷見思故。又下疏中拆法但遣人
T2217_.59.0717b10: 我故。又所寄齊三果明法執留滯義故大疏
抄釋
T2217_.59.0717b11:
前三義中初義爲勝矣。順前後故。故下
T2217_.59.0717b12: 段然亦稍離下地三執者。指今斷位根・境・界
T2217_.59.0717b13: 三妄也。若下八地云下地者。非想地九品業・
T2217_.59.0717b14: 惱等既人執也。即下八地煩惱法執乎。若聲
T2217_.59.0717b15: 聞地云下地者。縁覺所斷無明種子。既人執
T2217_.59.0717b16: 習氣也。聲聞所斷分齊何云法執乎。故知今
T2217_.59.0717b17: 所斷人執修惑也。若約法執斷者違諸文。
T2217_.59.0717b18: 故湛寂菩薩類水中蓮華。未度法倒故。若
T2217_.59.0717b19: 約未斷惑者。非啻違前後例。亦違所寄齊
T2217_.59.0717b20: 三妄故。更出一解云。於經一文含大小二
T2217_.59.0717b21: 義故。疏家作二釋也。經中學大乘人出世
T2217_.59.0717b22: 初心。説唯蘊無我。是似同小乘見道故也。
T2217_.59.0717b23: 後二文無寄齊説。可悉之
T2217_.59.0717b24: 然亦稍離下地三執等者。此下以學大乘人
T2217_.59.0717b25: 煩惱障習氣斷位。同支佛拔業惱株杌也。
T2217_.59.0717b26: 故下文云。行者未過此劫。與辟支佛位齊
T2217_.59.0717b27: 以拔業煩惱爲縁覺。此文明鏡歟。具如
T2217_.59.0717b28: 下辨。抄云。疏然亦稍離下地等者。此同二
T2217_.59.0717b29: 乘無學也。謂行者雖有法執當心非如實
T2217_.59.0717c01: 巧度。然亦稍離下之八地三妄執故。復能
T2217_.59.0717c02: 拔第九地我執家業及煩惱根本無明種子
T2217_.59.0717c03: 所生十二因縁大樹。又解。然亦稍離下地三
T2217_.59.0717c04: 妄執者。此同不還果也。能拔業煩惱等者。
T2217_.59.0717c05: 此同無學果也。行者能知如是甚深實相
T2217_.59.0717c06: 之法。有佛無佛性相常耳。證此理時。退非
T2217_.59.0717c07: 二乘拆法。進非別圓。乃是三獸渡河共空意
T2217_.59.0717c08: 教相抄云。次觀十二因縁甚深無性理。
T2217_.59.0717c09: 拔業・煩惱株杌及無明種子。是第三重妄執
T2217_.59.0717c10: 也。非想一地惑。屬第三重妄執。是無學人所
T2217_.59.0717c11: 斷故。此位與小乘縁覺齊。又離下地三執
T2217_.59.0717c12: 者。指聲聞地云下地。此時與聲聞所斷齊
T2217_.59.0717c13: 故云離下地三執也能拔業煩惱等者。縁覺
T2217_.59.0717c14: 所斷。此可云上地煩惱。是即聲聞屬學地。
T2217_.59.0717c15: 縁覺屬無學故。聲聞云下地耳。若依抄義
T2217_.59.0717c16: 與此別。抄心以拔業煩惱等云聲聞無學
T2217_.59.0717c17: 所斷。大師以此心爲縁學所住。又抄心以
T2217_.59.0717c18: 摩訶衍人。云退非二乘拆法空進非別圓
T2217_.59.0717c19: 菩薩。大師心初若湛寂・若寂然・皆屬縁覺
T2217_.59.0717c20: 智分而爲第五住心攝也取意私云。密抄有
T2217_.59.0717c21: 二釋。初釋同二乘無學中。縁覺下八地煩惱
T2217_.59.0717c22: 凡位斷故云稍離下地。其義然。聲聞未必
T2217_.59.0717c23: 然。但超越證不還中有此類歟。謂凡位斷
T2217_.59.0717c24: 欲九品惑盡。乃至或斷無所有處煩惱盡後
T2217_.59.0717c25: 入見道。斷遣惑盡至道類智。超證不還
T2217_.59.0717c26: 果故。此中斷下八地惑盡入見道證第三
T2217_.59.0717c27: 果人。進斷非想地惑。起九無間九解脱道
T2217_.59.0717c28: 證無學果故。惠暉疏。聲聞無學十八念者
T2217_.59.0717c29: 指此歟。上最難斷處釋非想第九品。是約
T2217_.59.0718a01: 第九無間道所斷也。*故倶舍云。斷初定一
T2217_.59.0718a02: 品至有頂八品。皆阿羅漢向。第九無間道名
T2217_.59.0718a03: 金剛喩定後釋或述意云。同不還者。只斷
T2217_.59.0718a04: 欲界九品修惑之所得果也云云此意欲界五
T2217_.59.0718a05: 趣地云下地歟。今謂不爾。前約九地分上
T2217_.59.0718a06: 下。今約四果論上下歟。前又通二乘。今
T2217_.59.0718a07: 局聲聞故異也。今此兩釋皆不合疏意。今
T2217_.59.0718a08: 段本意。拔業・*惱株杌。專知十二因縁甚深
T2217_.59.0718a09: 法爲宗。此但縁覺智分非聲聞所知。故疏
T2217_.59.0718a10: 第七云。如聲聞極觀察智。解了唯蘊無我。
T2217_.59.0718a11: 以厭怖心重故。疾斷煩惱自證涅槃。不能
T2217_.59.0718a12: 別推求十二因縁實相。辟支佛智惠深
T2217_.59.0718a13: 利故。能以總別之相深觀察之。見一切集
T2217_.59.0718a14: 法皆是滅法。此與聲聞異也。阿含云。十二
T2217_.59.0718a15: 因縁。法有佛無佛法位常住此釋全同今
T2217_.59.0718a16: 文。阿含經法位常住。今性相常爾義也。既判
T2217_.59.0718a17: 爲此與聲聞異。何背疏分明釋。云或同
T2217_.59.0718a18: 聲聞無學或通聲縁乎。故知株杌幷種子者
T2217_.59.0718a19: 人執習氣。獨是縁覺所斷故。故疏第七文云。
T2217_.59.0718a20: 辟支佛觀一切集法皆悉如涅槃相。於種種
T2217_.59.0718a21: 有爲境界中。皆亦戲論風息一切集法如涅
T2217_.59.0718a22: 槃相者。性相常爾義也。戲論風息者。知性相
T2217_.59.0718a23: 常爾義故斷習氣也。故云戲論息也。又大
T2217_.59.0718a24: 師住心論中。引同性經聲聞十地縁覺十地。
T2217_.59.0718a25: 而證住心淺深之中。縁覺有甚深十二因
T2217_.59.0718a26: 縁地・甚深利智地。疏釋自契此經矣。又聲
T2217_.59.0718a27: 聞第十地立阿羅漢地。是約斷正使歟。縁
T2217_.59.0718a28: 覺第十地出習氣漸薄地。是當今拔株杌種
T2217_.59.0718a29: 子。應知依此經意聲聞十地云下地。縁覺
T2217_.59.0718b01: 爲上地也。故論第五擧疏第七釋・今經文・
T2217_.59.0718b02: 同性經三文。成縁覺勝聲聞。既此意矣。又
T2217_.59.0718b03: 嘉祥釋云。同性經明縁覺有十地。十地中
T2217_.59.0718b04: 有習氣薄地。以根利鈍長斷習氣名中
T2217_.59.0718b05: 涅槃。聲聞不斷名小涅槃二師得經全同
T2217_.59.0718b06: 妙至矣。又義。約智度三乘共十地已辨地云
T2217_.59.0718b07: 下地。支佛地云中地。菩薩地云上地歟。故
T2217_.59.0718b08: 疏下云。故以三乘上中下出世心合論一阿
T2217_.59.0718b09: 僧祇劫。即此意歟。若爾何約三界九地。以
T2217_.59.0718b10: 非想地惑云株杌種子乎。非想九品。亦聲
T2217_.59.0718b11: 聞所斷修惑攝故。又義。約九地又爲縁覺
T2217_.59.0718b12: 所斷無違。故住心論五云。或云。明獨覺者。
T2217_.59.0718b13: 此有二種。一者麟覺二者部行。此二成覺斷
T2217_.59.0718b14: 見修惑。都有一百六十心。諸縁覺乗法爾皆
T2217_.59.0718b15: 於凡位時。無所有處已下諸惑先已斷竟。後
T2217_.59.0718b16: 入見道有十六心。但法忍法智不斷惑。可
T2217_.59.0718b17: 知斷修所斷惑。上之八地。毎地地九品各
T2217_.59.0718b18: 有二心。合有一百三十四心。通前見位。總
T2217_.59.0718b19: 一百六十心耳略抄准此釋諸獨覺下八地惑
T2217_.59.0718b20: 凡位斷此。故云然亦稍離下地三執也。株
T2217_.59.0718b21: 杌及種子。與非總第九品惑倶斷歟。故上文
T2217_.59.0718b22: 云無學聖人所斷也。所以縁覺一百六十
T2217_.59.0718b23: 心取果。一百五十九是向。一心是果故。問。
T2217_.59.0718b24: 下八地惑既凡位斷訖。何起上七地無間解
T2217_.59.0718b25: 脱耶。答。凡正理心。除菩薩餘人皆無超越
T2217_.59.0718b26: 功能故。起下地道爲加行。起非想地心
T2217_.59.0718b27: 也。又婆沙意。麟覺如菩薩。三十四心證獨
T2217_.59.0718b28: 覺菩提也。又惠*暉疏云。佛麟角三十四心。
T2217_.59.0718b29: 部行獨覺一百六十心。聲聞無學十八念。初
T2217_.59.0718c01: 果十六念。中二果一無間一解脱道也此釋
T2217_.59.0718c02: 依婆沙意歟。但住心論依正理論意歟。問。
T2217_.59.0718c03: 若爾何不起欲界道耶。答。正理云。根本非
T2217_.59.0718c04: 欲。斷對治故云云此釋難思。若約斷對治
T2217_.59.0718c05: 者。何起四法忍四法智及上七地無間解脱
T2217_.59.0718c06: 耶。又獨覺唯依第四定得菩提。寧依彼定
T2217_.59.0718c07: 起下三禪斷對治乎。或云。此獨覺。向中必
T2217_.59.0718c08: 得不還故。欲九無間八解脱。是不還向道攝
T2217_.59.0718c09: 故。豈得勝果道後還起劣向道乎。故不起
T2217_.59.0718c10: 欲界道也問。若爾何起法忍法智耶答。彼
T2217_.59.0718c11: 有超越功能菩薩猶起。況獨覺耶。故惠*暉
T2217_.59.0718c12: 疏云。方斷見惑以初起難。能斷修惑非初
T2217_.59.0718c13: 起故。麟喩及佛・法智忍爲方便引類智忍
T2217_.59.0718c14: 取意問。今文以學大乘人斷惑同無學所
T2217_.59.0718c15: 斷。若此菩薩同彼許凡位斷者。可云小乘
T2217_.59.0718c16: 三十四心斷結成佛菩薩歟。又齊小乘見道
T2217_.59.0718c17: 位可作此釋。如何。答。雖大乘菩薩。以人
T2217_.59.0718c18: 執斷位寄同聲縁斷位時。聲聞未必凡位
T2217_.59.0718c19: 斷。故同彼見道未出凡位斷也。獨覺必凡
T2217_.59.0718c20: 位斷故。齊彼時出凡位斷也。所以寄聲聞
T2217_.59.0718c21: 見修二道・獨覺無學道顯人執斷位也。拔
T2217_.59.0718c22: 業・惱株杌位。即非成佛故。永異小乘菩薩
T2217_.59.0718c23: 三十四心斷結成佛也。此菩薩進度法倒
T2217_.59.0718c24:
T2217_.59.0718c25: 生十二因縁者。問。業・煩惱・無明即十二因縁
T2217_.59.0718c26: 體。何更云生十二因縁耶。答。實範云。經言
T2217_.59.0718c27: 業者行・有二支。煩惱愛・取。無明初支。生者
T2217_.59.0718c28: 餘七。七事無明等之所生故云生也。故抄云。
T2217_.59.0718c29: 業及煩惱根本無明種子所生十二因縁大樹
T2217_.59.0719a01: 云云當知十二因縁大多羅樹。無明爲種子。
T2217_.59.0719a02: 四支爲根本。餘七枝葉華菓等也。其中無明
T2217_.59.0719a03: 等。正妄執體也云云此意所生雖是七事現在
五果
T2217_.59.0719a04: 未來
二果
或言總。或帶數云十二因縁歟私更讀
T2217_.59.0719a05: 文點云。業・煩惱及無明與生之十二因縁法
T2217_.59.0719a06: 也。生者名七事體。非詞字也。*故經具縁
T2217_.59.0719a07: 品云。淨除於業生又義。株杌種子爲能生。
T2217_.59.0719a08: 十二因縁爲所生也。上擧業煩惱無明。是
T2217_.59.0719a09: 爲取種子習氣也
T2217_.59.0719a10: 如是甚深之法等者。疏第七云。辟支佛智惠
T2217_.59.0719a11: 深利故。能以總別之相深觀察之。見一切
T2217_.59.0719a12: 集法皆是滅法。此與聲聞異也。阿含云。十
T2217_.59.0719a13: 二因縁法。有佛無佛法位常住。龍樹亦云。此
T2217_.59.0719a14: 中法位。即是如之別名乃至譬支佛觀一切集
T2217_.59.0719a15: 法皆悉如涅槃相云云智度論第三十二云。
T2217_.59.0719a16: 問曰。聲聞法中何以不説是法性實際。而摩
T2217_.59.0719a17: 行法中處處説。答。聲聞法中亦有説處
T2217_.59.0719a18: 但少分。如雜阿含經中説。有一比丘。問佛。
T2217_.59.0719a19: 十二因縁此是爲佛作爲是餘人作。佛告
T2217_.59.0719a20: 比丘。不作十二因縁。亦非餘人作。有佛無
T2217_.59.0719a21: 佛諸法如法相法住常有。所謂是事有故是
T2217_.59.0719a22: 事有。是事生故是事生。如無明因縁故諸
T2217_.59.0719a23: 行。諸行因縁故識。乃至老死因縁故有憂悲
T2217_.59.0719a24: 苦惱是事無故是事無。是身滅故是事滅。如
T2217_.59.0719a25: 無明滅故諸行滅。諸行滅故識滅。乃至老
T2217_.59.0719a26: 死滅故憂悲苦惱滅。如是生滅法。有佛無佛
T2217_.59.0719a27: 常爾。是處説如嘉祥二諦章中云。一於但
T2217_.59.0719a28: 一者。凡夫顛倒謂瓶衣等諸法爲有。此瓶
T2217_.59.0719a29: 衣等物。有佛無佛常於凡夫是有。如涅槃經
T2217_.59.0719b01: 云。十二因縁。有佛無佛性相常住。但小乘釋
T2217_.59.0719b02: 有二人。毘婆闥婆提云。是無爲常住法。薩
T2217_.59.0719b03: 婆多彈云。恒有爲常。如火。有佛無佛常熱。
T2217_.59.0719b04: 不可言火有佛熱無佛不契。有佛無佛恒
T2217_.59.0719b05: 熱爲常。十二因縁亦爾。今明世諦亦如此。
T2217_.59.0719b06: 諸法於凡常有。常有世諦也准論及章釋。
T2217_.59.0719b07: 性相常爾義通聲聞。何疏中云此與聲聞異
T2217_.59.0719b08: 耶。復今疏所引阿含經者。豈非論所引經
T2217_.59.0719b09: 乎。龍樹亦云者。指今論文歟。但今所引阿
T2217_.59.0719b10: 含經。全同章所引涅槃經文也。然章意依
T2217_.59.0719b11: 舊婆沙説云無爲常住法。依薩婆多。有爲
T2217_.59.0719b12: 法恒有云常住。二義倶通聲聞所知。如何此
T2217_.59.0719b13: 甚難解。然於阿含十二因縁有二意。流轉
T2217_.59.0719b14: 還滅之義通二乘所觀。依之疏釋聲聞極觀
T2217_.59.0719b15: 察智云。從無明至老死。此有故彼有。此生
T2217_.59.0719b16: 故彼生。乃至輪迴無際云云論云。是事有故
T2217_.59.0719b17: 是事有。是事生故是事生云云又疏云。既見
T2217_.59.0719b18: 四諦已背生死流隨行聖道云云論云。是
T2217_.59.0719b19: 事無故是事無。是事滅故是事滅云云已上生
T2217_.59.0719b20: 滅義。疏論同矣。此生滅義通二乘所觀也。
T2217_.59.0719b21: 又疏云。見一切集法皆是滅*法云云此乃阿
T2217_.59.0719b22: 含所説法位常住義也。論云。有佛無佛諸法
T2217_.59.0719b23: 如法相法位常有云云此義但在縁覺故。云
T2217_.59.0719b24: 此與聲聞異歟。或又准嘉祥釋。或無爲法云
T2217_.59.0719b25: 常。或三世實有法體恒有云法位常住。此等
T2217_.59.0719b26: 義通聲聞。疏云。一切集法皆悉涅槃相云云
T2217_.59.0719b27: 此義獨局獨覺歟。或又智論云聲聞法中。
T2217_.59.0719b28: 未必聲聞人。縁覺法又聲聞藏故。性相常住
T2217_.59.0719b29: 義擧縁覺所知歟。章釋何強苦勞矣。問。法
T2217_.59.0719c01: 相。大乘猶性相別論。未談相常住之義。何湛
T2217_.59.0719c02: 寂小乘位許彼義乎。答。彼未談隨縁眞如
T2217_.59.0719c03: 及攝相歸性等義故云性相別論。今集法有
T2217_.59.0719c04: 爲相・滅法無爲性。倶有佛無佛常有故云爾。
T2217_.59.0719c05: 非謂有爲相即無爲常住體也。故疏云集
T2217_.59.0719c06: 法如涅槃相者即此意耳。問。有爲無爲各
T2217_.59.0719c07: 別而言常有者。何異眞宗生住等諸法常恒
T2217_.59.0719c08: 如是生之義耶。答。彼生住等即性佛性
T2217_.59.0719c09: 體故云常住。此十二因縁生滅義。無常
T2217_.59.0719c10: 有故。猶如相續常也
T2217_.59.0719c11: 長爪梵尼者。或本梵字先字也。是則長爪梵
T2217_.59.0719c12: 志也
T2217_.59.0719c13: 如稻芊等經等者。抄云。彼經云。爾時尊者舍
T2217_.59.0719c14: 利弗問彌勒言。今日世尊覩見稻芊而作
T2217_.59.0719c15: 是説乃至見十二因縁即是見法。見法即是
T2217_.59.0719c16: 見佛。十二因縁者。無明縁行。乃至憂悲苦
T2217_.59.0719c17: 乃至如是十二因縁。如多羅樹。煎滅其
T2217_.59.0719c18: 旨更不得生
T2217_.59.0719c19: 言湛寂等者。抄云。湛即是喩。寂即是法。湛寂
T2217_.59.0719c20: 即是三乘所得但空*之理。證此空故。五根
T2217_.59.0719c21: 本煩惱等皆畢竟不生。故名爲寂。又此空理
T2217_.59.0719c22: 湛然甚深。如萬仞*之清仞七
尺也
不測於淺
T2217_.59.0719c23: 深。建立宗等種種諸計。非其境界故不能
T2217_.59.0719c24: 窺度也私云。清*潭者青淵也。澄怙者清
T2217_.59.0719c25: 靜義歟。鏡徹者明透義歟
T2217_.59.0719c26: 説云三獸渡河等者。問。今此説云者何經論
T2217_.59.0719c27: 耶。答。基師義林章引優婆塞經言。三獸渡
T2217_.59.0719c28: 河淺深成別又惠沼義燈云。寶性論中猶
T2217_.59.0719c29: 如一河三獸渡水得淺深又止觀云。
T2217_.59.0720a01: 涅槃名爲三獸度河又寛信抄云。三獸
T2217_.59.0720a02: 渡河譬喩出涅槃經大智度等云云指此
T2217_.59.0720a03: 等經論説歟。問。如上經論皆大乘也。何以
T2217_.59.0720a04: 彼文成湛寂義耶。答。抄云。今此初劫文意
T2217_.59.0720a05: 兼得藏通二教之意。何以故。有拆法成空
T2217_.59.0720a06: 之義故。有三獸度河之理故云云疏上釋云。非
如實巧度故
T2217_.59.0720a07: 圓三藏拙度菩薩而爲*拆法空之義也。又
天台以三獸度河爲通義故云通二教之意也
依此釋
T2217_.59.0720a08: 者。今此菩薩約同通教之邊引證歟。又抄
T2217_.59.0720a09: 云。證此理時退非二乘*柝法進非別圓。
T2217_.59.0720a10: 乃是三獸度河共空意也止觀第一云。此
T2217_.59.0720a11: 三番語異倶順入空。退非二乘*拆法。進非
T2217_.59.0720a12: 圓。乃是三獸度河共空之意也同第六
T2217_.59.0720a13: 云。擇論形斥三藏云。餘經多示人淨法。
T2217_.59.0720a14: 般若示人無*淨法。亦名如實巧度。中論云。
T2217_.59.0720a15: 諸法實相三人共得。大品名爲三乘之人同
T2217_.59.0720a16: 以無言説道斷煩惱見第一義。亦名共般
T2217_.59.0720a17: 若。涅槃爲三獸度河。皆是通教四門觀意
T2217_.59.0720a18: 安然云。唯三獸是通義准此等釋者湛寂
T2217_.59.0720a19: 三乘但同通教三乘矣。但抄意兼藏通菩薩
T2217_.59.0720a20: 歟。若不爾者前後相違故。又安然釋今疏
T2217_.59.0720a21: 文云。此明前藏通三乘及別圓眞空八住八
T2217_.59.0720a22: 信功徳也又濟暹云。大小雖異義准相似
T2217_.59.0720a23: 云云又惠*暉疏云。無爲理體同三乘。證有淺
T2217_.59.0720a24: 深。如三獸渡河此文爲小乘喩異。故
T2217_.59.0720a25: 知取喩隨宜。不可局定耳
T2217_.59.0720a26: 此中有三乘之人等者。此文大同止觀第六
T2217_.59.0720a27: 出大品説。如前
引也
抄云。此第一劫中既有三
T2217_.59.0720a28: 乘之人。同以空爲門入諸*法眞實之性。二
T2217_.59.0720a29: 乘之人自爲已得涅槃生滅度想沈也。菩
T2217_.59.0720b01: 以不住道發起大悲昇也。譬如同
T2217_.59.0720b02: 一去一停故昇沈有異也智覺禪師宗鏡録
T2217_.59.0720b03: 六十五云。三獸渡河。同入於水三獸有
T2217_.59.0720b04: 強弱河水有底岸。兎馬力弱。雖濟彼岸。
T2217_.59.0720b05: 浮淺不深又不到底。大象力強倶得底岸。
T2217_.59.0720b06: 三獸喩三人。水喩即空底喩不空。二乘智
T2217_.59.0720b07: 少不能深求。喩如兎馬。菩薩深喩如大
T2217_.59.0720b08: 象。水軟喩空。同見於空不見不空。底喩
T2217_.59.0720b09: 相。菩薩獨到。智者見空及不空或云。
T2217_.59.0720b10: 湛寂三乘所斷雖無別諦縁度異故云昇沈
T2217_.59.0720b11: 有異也。故嘉祥釋云。但取智優劣譬三車
T2217_.59.0720b12: 不同云云天台釋云。初三藏中諦縁度殊故
T2217_.59.0720b13: 因大異。倶斷見思三乘微異。果小同云云
T2217_.59.0720b14: 但同共一法中者。三乘所證同生空理故。私
T2217_.59.0720b15: 案。二乘斷惑有淺深故謂聲聞斷正使縁
T2217_.59.0720b16: 覺侵習氣菩薩度法倒。故天台四教儀高塵
諦觀
T2217_.59.0720b17: 云。次明通教者乃至謂三人同以無言説道
T2217_.59.0720b18: 體色入空故名通教。依大品經説。乾惠等
T2217_.59.0720b19: 十地即是此教位次也。一乾惠他。未有理
T2217_.59.0720b20: 水故得其名。即外凡位。而藏教五停心總別
T2217_.59.0720b21: 等三位齊。二性地。伏見思惑即内凡位。與
T2217_.59.0720b22: 藏教四善根齊。三八人地。四見地。此二位
T2217_.59.0720b23: 斷三界見惑盡見眞諦理與藏教初果齊。
T2217_.59.0720b24: 五薄地。斷欲界九品思前六品與藏教二果
T2217_.59.0720b25: 齊。六離欲地。斷欲界九品思盡與藏教三
T2217_.59.0720b26: 果齊。七已辨地。斷三界見思惑盡但斷正
T2217_.59.0720b27: 使不能侵習。如燒木成炭。與藏教四果
T2217_.59.0720b28: 齊。聲聞位齊此。八辟支佛。更侵習氣如
T2217_.59.0720b29: 燒炭成灰。九菩薩地。正使斷盡與二乘同。
T2217_.59.0720c01: 扶習潤生淨佛國土。十佛地。以一念相應
T2217_.59.0720c02: 惠頓斷殘習成佛。正習倶除如炭灰倶盡。
T2217_.59.0720c03: 經云。三獸度河。謂象馬兎也。論斷惑不同
T2217_.59.0720c04: 略抄准此釋三獸度河昇沈專可依斷惑
T2217_.59.0720c05: 異也。當知學大乘人出世初心者當八人見
T2217_.59.0720c06: 地。然彼下寄三果之位當薄地離欲已辨三
T2217_.59.0720c07: 地也。然亦下同無學之位當支佛地。寂然
T2217_.59.0720c08: 界位當佛地也。菩薩地可屬湛寂歟。但於
T2217_.59.0720c09: 通教有當通被接二類。故同釋云此教三乘
T2217_.59.0720c10: 因同果異。證果雖異同斷見思同出分段
T2217_.59.0720c11: 同證偏眞。然於菩薩中有二種。謂利鈍。鈍
T2217_.59.0720c12: 則但見偏空止成當教果頭佛。行因雖異
T2217_.59.0720c13: 果與藏教齊。若利根菩薩非但見空兼見
T2217_.59.0720c14: 不空。不空即中道。分二種。謂但・不但。若見
T2217_.59.0720c15: 但中別教來接。若見不但中圓教來*接
T2217_.59.0720c16: 依此文。今寂然菩薩若約屬偏眞理之
T2217_.59.0720c17: 義雖似當通菩薩度法倒邊異彼。但斷
T2217_.59.0720c18: 見思正習未法執故。又今菩薩不可云
T2217_.59.0720c19: 被*接。彼斷無明而見中道故。若別*接通
T2217_.59.0720c20: 則第二劫攝。若圓*接通則第三劫攝故。然或
T2217_.59.0720c21: 書判名別義通次位時。三乘共十地第十地
T2217_.59.0720c22: 云佛地。以一念相應惠斷餘殘習氣亦斷
T2217_.59.0720c23: 小分塵沙惑成勝應佛。是同居土佛。又通
T2217_.59.0720c24: 方便土也云云今寂然菩薩度一重法倒。同
T2217_.59.0720c25: 斷少分塵沙矣。塵沙是所知障中障事惑故。
T2217_.59.0720c26: 又録中以大象喩見不空菩薩故。或又准
T2217_.59.0720c27: 淨影執取相爲法執今一重法倒者六識相
T2217_.59.0720c28: 應執取相歟若爾龍樹釋中彼判人執故不
T2217_.59.0720c29: 相違。又但彼天台以藏通二教如次爲*拆
T2217_.59.0721a01: 空體空。若一分不斷法執。何成體空之義
T2217_.59.0721a02: 矣。問。今文釋湛寂義引三獸度河之説。何
T2217_.59.0721a03: 以寂然菩薩爲湛寂攝乎。答。凡今三乘中
T2217_.59.0721a04: 菩薩者寂然界菩薩也。所以經中明三乘時
T2217_.59.0721a05: 上兼下故。菩薩人執斷位讓二乘而不別
T2217_.59.0721a06: 説。然疏家採經意以寂然菩薩人執斷
T2217_.59.0721a07: 寄二乘顯之云學大乘人。非謂別人也。
T2217_.59.0721a08: 若學大乘人別菩薩何經中湛寂位不説彼
T2217_.59.0721a09: 乎。縁覺亦爾。學位所斷讓聲聞而不別明。
T2217_.59.0721a10: 依之慈恩唯識章云。上必兼下。二乘境行必
T2217_.59.0721a11: 菩薩境行故云云又云。又上兼下。聲聞行縁
T2217_.59.0721a12: 必獨覺法故云云雖他宗釋自契經疏意矣。
T2217_.59.0721a13: 在湛寂文雖引此喩意兼寂然也。若不
T2217_.59.0721a14: 爾者何云昇沈有異。所以釋菩薩勝支佛
T2217_.59.0721a15: 云心垢漸除淨心漸現。此豈非度法倒乎。
T2217_.59.0721a16: 又云便得菩提心勢力能以不住道等。是又
T2217_.59.0721a17: 法執斷方便也。故下釋寂然菩薩云。然以
T2217_.59.0721a18: 菩提心勢力還能發起悲願。從此以後三乘
T2217_.59.0721a19: 逕路始分云云文義既同。不可異求。況釋學
T2217_.59.0721a20: 大乘人有法執之義云住禪惠等。今云不
T2217_.59.0721a21: 住道等。定知心垢漸除是度法倒之義也。何
T2217_.59.0721a22: 況疏下云以三乘上中下出世心等以寂然
T2217_.59.0721a23: 爲三乘隨一明鏡者歟。依之抄云。今此初
T2217_.59.0721a24: 劫文意兼得藏通二教之意。何以故。有*拆
T2217_.59.0721a25: 法成空之義故。有三獸度河之理故。由
T2217_.59.0721a26: 是疏云。故以三乘上中下心合論一阿僧
T2217_.59.0721a27: 祇劫此又以寂然等三乘爲三獸度河之
T2217_.59.0721a28: 意耳。同以無言説等二句釋同共一法之義
T2217_.59.0721a29: 喩一河也。然聲聞置種度門故釋昇沈有
T2217_.59.0721b01: 異之義合三獸度河有淺深也。以三乘人
T2217_.59.0721b02: 類兎馬象已。同共一法中而昇治有異也
T2217_.59.0721b03: 結上義可知矣。天台四教義第三智者云。
T2217_.59.0721b04: 若小乘教門苦諦爲初觀四諦入道。眞無
T2217_.59.0721b05: 漏斷正使盡位證羅漢乃至現身而入涅槃。
T2217_.59.0721b06: 故大智論説如麞在獵圍驚怖跳出都不
T2217_.59.0721b07: 顧群乃至若縁覺中乘教門集諦爲初觀十
T2217_.59.0721b08: 二因縁發眞無漏斷三界結使盡侵餘習
T2217_.59.0721b09: 乃至亦於一世即入涅槃。故大智度論云。
T2217_.59.0721b10: 如鹿在獵圍驚跳自出顧眄群怖不停待。
T2217_.59.0721b11: 乃至若大乘菩薩乃至教門以道諦爲初修行
T2217_.59.0721b12: 六度化一切衆生共出三界至成佛果利
T2217_.59.0721b13: 益功力圓入涅槃。故大度論云。如大香
T2217_.59.0721b14: 象在於獵圍雖遭刀箭擁群共出云云
T2217_.59.0721b15: 釋中麞鹿象喩全同今疏聲聞厭怖生死縁
T2217_.59.0721b16: 覺不甚忩遽菩薩用不住道之義。准此釋
T2217_.59.0721b17: 未必依斷惑判昇沈歟。今義中但出聲縁
T2217_.59.0721b18: 正習斷異不擧菩薩斷除。疏中擧菩薩斷
T2217_.59.0721b19: 惑未顯二乘斷惑。然今疏意二乘斷惑淺
T2217_.59.0721b20: 深先顯故今不示。天台通教三乘菩薩斷餘
T2217_.59.0721b21: 殘習氣異縁覺歟。釋籤云。次通教中倶學
T2217_.59.0721b22: 般若故因大同。同座解脱習盡不等故果
T2217_.59.0721b23: 小異云云。但四教義釋三藏
教三乘歟。可決
此釋倶學般若似可
T2217_.59.0721b24: 言同共一法矣。塞經智論三獸雖異其意
T2217_.59.0721b25: 是同耳
T2217_.59.0721b26: 同以無言説道等者。經第二云。縁覺乃至無言
T2217_.59.0721b27: 説於一切法證極滅語言三昧又住心論
T2217_.59.0721b28: 釋縁覺云。證三昧於無言准此文無言
T2217_.59.0721b29: 證理可局縁覺。何通三乘乎。無言證理之
T2217_.59.0721c01: 義雖通三乘縁覺始終不用言語故別得
T2217_.59.0721c02: 極滅語言三昧之稱也。疏第七云。世尊得無
T2217_.59.0721c03: 礙知見於法自在。能於無言説法中爲作
T2217_.59.0721c04: 名字轉受衆生。辟支佛智惠有礙故。是故
T2217_.59.0721c05: 不能演説聲聞雖智惠有礙不遮言故
T2217_.59.0721c06: 説法歟
T2217_.59.0721c07: 此宗中説有兩種外道等者。抄云。外道有多。
T2217_.59.0721c08: 略爲二種。一者離佛法外外道。二者附佛法
T2217_.59.0721c09: 外道。名内外道。外外道者本源有三。一迦
T2217_.59.0721c10: 毘羅乃至二漚樓僧伽。三勒娑婆乃至二内外
T2217_.59.0721c11: 道者起自犢子部。如先已説此意二十
T2217_.59.0721c12: 部中但犢子云内外道。若爾餘部亦許知無
T2217_.59.0721c13: 量寶王之義歟。或云。雜問答云。經云諸佛
T2217_.59.0721c14: 大祕密外道不能知其外道者有二種。
T2217_.59.0721c15: 外外道。二内外道。問。何言之耶。答。眞言教
T2217_.59.0721c16: 諸佛自内證教故云内内。顯教隨機而説故
T2217_.59.0721c17: 云内外。外道入而不識略抄此意内外道通
T2217_.59.0721c18: 九種住心歟。若爾無量寶王似指無盡莊嚴
T2217_.59.0721c19: 寶矣。謂湛寂位亦有祕密二乘三昧道等。是
T2217_.59.0721c20: 萬徳之一門開心實相之祕寶故云爾歟。私
T2217_.59.0721c21: 解云。湛寂是如常小乘偏眞理也。眞言行者
T2217_.59.0721c22: 豈沈彼理*耶。故六無畏中湛寂爲所寄。
T2217_.59.0721c23: 更擧密行。應知入而不識是三乘中二乘也。
T2217_.59.0721c24: 故第一*云。凡夫二乘兩種外道無量寶王
T2217_.59.0721c25: 者菩薩所行種種度門非一故云無量勝二
T2217_.59.0721c26: 乘諦縁故云寶王也。又云。菩薩淨菩提心
T2217_.59.0721c27: 云寶王也。故次上釋云。菩薩悟如是法時。
T2217_.59.0721c28: 即知淨心漸現云云又經第七云。淨菩提心
T2217_.59.0721c29: 如意寶顯密菩提心雖異寶王之義同故引
T2217_.59.0722a01: 證矣。既菩薩但云即知。二乘不爾。當知
T2217_.59.0722a02: 識無量寶王是三乘中菩薩也。但雜問答釋
T2217_.59.0722a03: 湛寂教亦隨機説故云爾。依又以今文證
T2217_.59.0722a04: 兩種義。非全同歟。或又隨義轉用歟。又依
T2217_.59.0722a05: 經文但擧外外道不知。然疏中示入而不
T2217_.59.0722a06: 知之二乘。大師又廣通九種住心。各據一
T2217_.59.0722a07: 義歟。又疏第十九云。今此諸佛之祕一切外
T2217_.59.0722a08: 道所不能知。然外道有二種。一者世間種
T2217_.59.0722a09: 種外道。二謂佛法内有諸外道也。以雖入
T2217_.59.0722a10: 佛法中。而未能知如來祕密猶是邪見心
T2217_.59.0722a11: 行理外道故。亦名外道也。此法乃二種外道
T2217_.59.0722a12: 所不能知。此佛法中外道即二乘人也
T2217_.59.0722a13: 此釋内外道如先無量寶王祕密寶也。又義。
T2217_.59.0722a14: 三乘倶云内外道歟。皆不知祕密寶故
T2217_.59.0722a15: 唯有此一門等者。抄云。過去諸佛無不説
T2217_.59.0722a16: 此一門。即一種權教三乘也。故法華云
T2217_.59.0722a17: 念過去佛所行方便力我今所得道亦應説
T2217_.59.0722a18: 三乘等。又一實教大乘。門謂權教三乘。故法
T2217_.59.0722a19: 華云。開方便門示眞實相也初釋一即
T2217_.59.0722a20: 門也。雖三乘方便門故後釋一之門也。持
T2217_.59.0722a21: 業依主可知矣。私記十一云。應知三世諸佛
T2217_.59.0722a22: 誘引諸衆生。三乘方便教中唯有菩薩乘一
T2217_.59.0722a23: 門而令諸子出三界火宅。善巧方便門云
T2217_.59.0722a24: 也。問曰。可同法華所云唯有一門出於火
T2217_.59.0722a25: 宅義*耶。答。彼大乘義此小乘義也。雖然義
T2217_.59.0722a26: 顯是同意也云云私案。抄義順經文湛寂
T2217_.59.0722a27: 三乘倶所知故。内外道者但犢子故。記釋
T2217_.59.0722a28: 順疏釋。疏前後皆以二乘云内外道。故然
T2217_.59.0722a29: 上文菩薩云即知。無量寶王不通二乘。故
T2217_.59.0722b01: 知記義勝歟。又法華以三車雖令出火宅。
T2217_.59.0722b02: 正所授是牛車故。又教相抄云。内外道者指
T2217_.59.0722b03: 小乘部也。此人雖入一佛法中不信大乘
T2217_.59.0722b04: 寶王故
T2217_.59.0722b05: 種種因量諸師等者。抄云。外道小乘部類不
T2217_.59.0722b06: 一。名爲種種。其中善解因明比量之師以
T2217_.59.0722b07: 因喩次第於此理上欲出其過終不能得。
T2217_.59.0722b08: 故曰。種種因量云云私案。外道所立是邪
T2217_.59.0722b09: 比量故於佛教不出其過。佛子立量是正
T2217_.59.0722b10: 比量故還破外宗也。故上文云。西方諸菩
T2217_.59.0722b11: 薩作種種量破宗計也小乘又望大乘
T2217_.59.0722b12: 猶屬邪歟
T2217_.59.0722b13: 未名眞淨菩提心者。湛寂菩薩雖淨心漸現
T2217_.59.0722b14: 未斷法執故未名眞淨菩提心也。或又湛
T2217_.59.0722b15: 寂三乘雖斷人執證人空未斷法執得
T2217_.59.0722b16: 法空故云爾也。前心如水中蓮華後心如
T2217_.59.0722b17: 水上蓮華故云如蓮華等也
T2217_.59.0722b18: 以行者於瑜伽中等者。教相抄云*是湛寂心
T2217_.59.0722b19: 有二種初明陰上無人之觀。尚不見蘊等
T2217_.59.0722b20: 性空故根・塵・識等當心不現也。次然以已
T2217_.59.0722b21: 下明觀諸法無性。爲治厭-離有爲樂
T2217_.59.0722b22: 爲之心修離著方便。爲證寂然界之前門
T2217_.59.0722b23: 也。故湛寂心中有唯蘊無我諸法無性之二
T2217_.59.0722b24: 也。菩提心義第三云。彼出世間心住蘊
T2217_.59.0722b25: 中有如是惠隨生行者未度法性未名眞淨菩提心
蓮華離泥尚未出水。私云。結前
T2217_.59.0722b26: 云云准此注録。以行者至隨生之文重釋
T2217_.59.0722b27: 上湛寂之義歟。謂從以行者至明顯者釋
T2217_.59.0722b28: 彼出世間心文。從然渉至無爲法者釋住
T2217_.59.0722b29: 於蘊中句。從然以至他教也十卷義釋
無也字
者釋
T2217_.59.0722c01: 如是隨生句也。但上合經不擧如是等句
T2217_.59.0722c02: 者粗釋梗概合經文故具不擧歟。應知此
T2217_.59.0722c03: 意。如是者指上湛寂也。惠者人空智也文點
T2217_.59.0722c04: 云。彼出世間心住蘊中有如是惠隨生云云
T2217_.59.0722c05: 又解云。有如是惠生者。有者或義。如是惠者
T2217_.59.0722c06: 法空智也。即指下觀無性空即空觀也。故
T2217_.59.0722c07: 知彼出世間心住於蘊中者結上也。故合經
T2217_.59.0722c08: 時置送句也字矣有如是惠生後文標句也。
T2217_.59.0722c09: 疏以行者至無爲法者重擧湛寂意而爲
T2217_.59.0722c10: 寂然來由也。然以不明法空智之行相也。
T2217_.59.0722c11: 又准經若於蘊等若字起盡指上彼於世
T2217_.59.0722c12: 間心云如是惠歟。疏然以菩提心等者示
T2217_.59.0722c13: 湛寂菩薩勝二乘也。非爲顯寂然菩薩歟。
T2217_.59.0722c14: 置也字即此意矣。若爾能於蘊等下釋即空
T2217_.59.0722c15: 觀也。十卷義釋無也字。依此文然以下順
T2217_.59.0722c16: 釋寂然菩薩改若字云能於蘊等。有如是
T2217_.59.0722c17: 下似明寂然菩薩矣
T2217_.59.0722c18: 觀察無性空者。或云。寂然菩薩觀屬偏眞理
T2217_.59.0722c19: 故*拆法空歟。故下釋云。然亦所觀人法倶
T2217_.59.0722c20: 空成實諸宗未甚懸絶嘉祥釋成實*拆法
T2217_.59.0722c21: 空也。成實既*拆法空。此豈不然*耶。又下
T2217_.59.0722c22: 釋云。前劫五喩有泡沫芭蕉乃至事猶帶
T2217_.59.0722c23: *拆法明無性空。然此中幻焔等喩意明體
T2217_.59.0722c24: 法難解之空略抄此意初劫爲拆空第二劫
T2217_.59.0722c25: 爲體空也。私云。今無性空者體法空也。故
T2217_.59.0722c26: 下釋云。達諸法即空若非體空何云諸
T2217_.59.0722c27: 法即空矣。故抄意云。謂前劫中有通教菩
T2217_.59.0722c28: 薩從無性門達諸法即空此則體法空
T2217_.59.0722c29: 以寂然即空同通教如幻即空。體法空義決
T2217_.59.0723a01: 定矣。無性言雖通*拆法未云既空。又*拆
T2217_.59.0723a02: 空是爲遣人我非度法倒也。故疏第三云。
T2217_.59.0723a03: 謂觀唯蘊無我時於陰・界・入中種種分*拆
T2217_.59.0723a04: 推求我不可得乃至今五蘊尚從縁生都無
T2217_.59.0723a05: 自性。何況此積集中而有我耶今無性觀
T2217_.59.0723a06: 門專度法倒誰云*拆空矣。又湛寂菩薩未
T2217_.59.0723a07: 度法倒云非如實巧度。寂然非顯巧度
T2217_.59.0723a08: 乎。故抄云。今此初劫文意兼得藏通二教
T2217_.59.0723a09: 之意此意以湛寂寂然菩薩如次配藏通
T2217_.59.0723a10: 薩。藏通如次爲拙度*拆空巧度體空
T2217_.59.0723a11: 也。但成實諸宗未甚懸絶者偏眞義同彼非
T2217_.59.0723a12: 同*拆空義。又淨影成實判體法空也。次猶
T2217_.59.0723a13: 帶*拆法者既云帶非當體*拆法也猶且
T2217_.59.0723a14: 法觀必帶生空也。或又此五喩通二乘所
T2217_.59.0723a15: 觀故云*帶拆法歟。故下釋云。聲聞經中雖
T2217_.59.0723a16: 説此五喩而意明無我。今此中五喩意明
T2217_.59.0723a17: 諸蘊性空又第二劫云體法難解空與今
T2217_.59.0723a18: 體空偏眞中道異故。故三重幻即空幻即心
T2217_.59.0723a19: 幻異也。故抄云。此即自性不可得空故與前
T2217_.59.0723a20: 無性空意復有殊矣問。五喩中芭蕉釋云。
T2217_.59.0723a21: 乃至分分披*拆之是豈非*拆空義*耶。
T2217_.59.0723a22: 又成實*拆空斷法執。成實存二空故。若爾
T2217_.59.0723a23: *拆空何但遣人我耶。答。*拆空有二。毘曇
T2217_.59.0723a24: *拆空雖分折五蘊等未拆極微故遣我
T2217_.59.0723a25: 也。成實*拆隣虚故兼遮法執也。或釋云。
T2217_.59.0723a26: 論破隣虚數存隣虚者此意矣。論者成實。
數者毘曇。
T2217_.59.0723a27: 疏意以隣亦不可得喩行本不生也。未必
T2217_.59.0723a28: 取隣虚分*拆之邊歟。疏第三云。爾時幻焔
T2217_.59.0723a29: 等喩觀察諸蘊即空得離違順八心證寂
T2217_.59.0723b01: 然界可思之。問。今無性觀見度法倒。爾
T2217_.59.0723b02: 者厭有爲著無爲二種法執倶治歟。若倶治
T2217_.59.0723b03: 者觀蘊無性但可治生死實有執。涅槃實
T2217_.59.0723b04: 有執何遮之乎。蘊不攝無爲之故。答。上
T2217_.59.0723b05: 擧欣厭二執其下明能治觀門。寧有所簡
T2217_.59.0723b06: 矣。謂五蘊無性即本不生義故云通五蘊皆
T2217_.59.0723b07: 明不生義。此不生即涅槃故涅槃實有執又
T2217_.59.0723b08: 破也。故起信論云。法我見者乃至見有*者五
T2217_.59.0723b09: 陰生滅之法怖畏生死妄取涅槃。云何治。
T2217_.59.0723b10: 以五陰法自性不生則無有滅本來涅槃故
T2217_.59.0723b11: 此爲良證耳。問。法華義疏嘉祥云。三藏中
T2217_.59.0723b12: 所以不説揵城者。爲三藏不説一切法本
T2217_.59.0723b13: 性空寂。乾城喩辨能成之因所成之果本無
T2217_.59.0723b14: 所有故三藏中不説也。而成實論亦有此
T2217_.59.0723b15: 有引菩薩藏中譬就小乘法中釋
T2217_.59.0723b16: 此文成實小乘猶用乾城喩而證諸法空。
T2217_.59.0723b17: 寂然大乘何不引彼喩而明無性空耶。況
T2217_.59.0723b18: 下釋云。然所觀人法倶空與成實諸宗未甚
T2217_.59.0723b19: 懸絶何。答。彼乾城是爲顯能成因所
T2217_.59.0723b20: 成果本末空寂故專大乘所用也。依之第
T2217_.59.0723b21: 二劫體法難解之喩始取之。但成實中雖在
T2217_.59.0723b22: 此喩。就小乘法釋故。尚顯空不究。全非喩
T2217_.59.0723b23: 正旨纔有此喩同不引也。故龍樹釋云。小
T2217_.59.0723b24: 乘中不説乾闥婆城喩又喜祥二諦章下
T2217_.59.0723b25: 云。前破相宗觀法假有土木城。雖無空性
T2217_.59.0723b26: 不無假城。此宗破相觀法如似乾闥婆城
T2217_.59.0723b27: 非城城喩然。幻化等譬類亦齊等
T2217_.59.0723b28: 如夏時暴雨水上浮泡者。抄云。謂當夏時自
T2217_.59.0723b29: 雨水中。隨渧大小種種浮泡形類各異。然
T2217_.59.0723c01: 水性一味自爲因縁。泡起即是水起。泡滅即
T2217_.59.0723c02: 是水滅。擧體從縁。四句求之無別所生之
T2217_.59.0723c03: 法。此譬受陰諸苦樂等皆從情塵和合故
T2217_.59.0723c04: 生。苦生即是情生。苦滅即情滅。四句推之亦
T2217_.59.0723c05: 無別法。即是受陰本不生也云。聲聞
T2217_.59.0723c06: 經中用泡喩者。此泡雖無實性以因縁猶
T2217_.59.0723c07: 是實。喩*拆蘊遣我歟。今喩意泡起滅全體
T2217_.59.0723c08: 是水無別所生法故喩即空也。第三劫中
T2217_.59.0723c09: 以一水生衆泡類行者自心能作法界不
T2217_.59.0723c10: 思議變化也
T2217_.59.0723c11: 地氣日光望之如水者。疏第三云。釋論云。以
T2217_.59.0723c12: 日光風動塵故乃至初見之爲水云云演祕第
T2217_.59.0723c13: 七云。又如陽焔於飄動時實無有水而有
T2217_.59.0723c14: 水覺准此等釋。今文地氣者塵歟。故知
T2217_.59.0723c15: 熱・風・塵三和合成焔水也。今文擧二顯風
T2217_.59.0723c16: 歟。或處云熱・空・塵云云
T2217_.59.0723c17: 至於隣虚亦不可得者。此文似同論破隣虚
T2217_.59.0723c18: 成實之意歟。然實異歟。如先辨*歟。成實
T2217_.59.0723c19: 論立無品云。一切分皆分*拆壞裂乃至微塵
T2217_.59.0723c20: 以分破。塵終歸都無此文云破微塵未
T2217_.59.0723c21: 云極微。或又極微立微塵名歟
T2217_.59.0723c22: 一微渉於動境等者。抄云。謂從根本無明一
T2217_.59.0723c23: 念熏眞界時即渉動也。展轉能生諸雜染
T2217_.59.0723c24: 法淪沒生死則無窮已。故晋遠法師云。一
T2217_.59.0723c25: 毫渉動境成此頽山勢。即其義矣。此諸法
T2217_.59.0723c26: 皆是縁生。既從衆縁則無自性。擧體皆空
T2217_.59.0723c27: 即是行本不生也此釋意無明一念心微細
T2217_.59.0723c28: 故云微歟。貪嗔癡等是行陰攝故。若不爾
T2217_.59.0723c29: 者何云微矣。心法分*拆至刹那。色法至極
T2217_.59.0724a01: 微故。或又准遠師釋。以無明熏眞心初念
T2217_.59.0724a02: 似類一微動境矣。又倶舍論十二云。衆縁
T2217_.59.0724a03: 和合法得自體頃或有動法行度一極微
T2217_.59.0724a04: 師云。二或有動法度一極微名一刹
T2217_.59.0724a05: 那。極微處量促。刹那乃至由此故説度一
T2217_.59.0724a06: 極微名一刹那。極微處量促。刹那時量促
T2217_.59.0724a07: 乃至由此故説度一極微名一刹那。問曰。
T2217_.59.0724a08: 若諸法得自體頃名一刹那。得自體頃即
T2217_.59.0724a09: 是一念。因何仁王般若云一念有九十刹
T2217_.59.0724a10: 那。一刹那有九百生滅。答。生滅微細唯佛能
T2217_.59.0724a11: 知。小乘心麁見生滅麁。諸佛心細見生滅
T2217_.59.0724a12: 細。由此不同云云遁隣云。此以諸法實無行
T2217_.59.0724a13: 度相續道中假説動故云云准此釋諸法縁
T2217_.59.0724a14: 生不過一刹那。故云一微渉動境。但又雖
T2217_.59.0724a15: 相反意可同矣。諸法速滅故雖無動依相
T2217_.59.0724a16: 績邊説動也。隣釋此意矣。釋論云。因縁有
T2217_.59.0724a17: 法不過一刹那又疏下釋云。一念無明
T2217_.59.0724a18: 可悉之。問。何不依仁王説因小乘度
T2217_.59.0724a19: 一微刹那義乎。答。今此無性空猶屬偏眞
T2217_.59.0724a20: 隨轉門意歟
T2217_.59.0724a21: 識陰亦爾等者。抄云。識陰亦爾。從無明
T2217_.59.0724a22: 生。無明盡時行識等盡。當知蘊性即空也
T2217_.59.0724a23: 又云。初出三界等者非出過也。但以無
T2217_.59.0724a24: 明幻起於識等在於三界。究其識體亦
T2217_.59.0724a25: 不生也此釋意無明者十二因縁中無明
T2217_.59.0724a26: 支。識陰是識支也。故知於十二因縁流轉義
T2217_.59.0724a27: 云初出三界還滅義云本不生矣
T2217_.59.0724a28: 聲聞經中雖説等者。阿含等中雖説五喩
T2217_.59.0724a29: 譬*拆法之義故意明人無我也。疏第三云。
T2217_.59.0724b01: 謂觀唯蘊無我時。於陰・入中種種分*拆推
T2217_.59.0724b02: 求我不可得云云又云。聲聞經中以受譬浮
T2217_.59.0724b03: 泡。乃至雖無實性而因縁猶是實法今此
T2217_.59.0724b04: 中五喩譬體法空故云今此中等也
T2217_.59.0724b05: 六入十二*縁等者。或本六大云云六入者十
T2217_.59.0724b06: 二因縁中六處歟。法華經中六入縁觸等
T2217_.59.0724b07: 又二本義釋六大云云
T2217_.59.0724b08: 得離一重法倒者。今此倒是第六識惑歟。初
T2217_.59.0724b09: 劫但知六識唯蘊拔業分齊故。但法倒者准
T2217_.59.0724b10: 淨影釋執取相歟。彼意識中法著我故。
T2217_.59.0724b11: 樹釋以彼爲人執故。云直是人執品矣。又
T2217_.59.0724b12: 菩提心論云。但淨意識不知其他又第
T2217_.59.0724b13: 七識相應智相相續是第二劫所斷故。故知
T2217_.59.0724b14: 今法倒當執取相歟。云人法二空成實諸
T2217_.59.0724b15: 宗未甚懸絶。淨影又云。利根二乘斷彼法執。
T2217_.59.0724b16: 故實是人執。故大師十住心時攝拔業因種
T2217_.59.0724b17: 更不開。可思之。又義。當第七相應智相等
T2217_.59.0724b18: 歟。湛寂寂然譬水中水上蓮故。湛寂是但
T2217_.59.0724b19: 知六識證寂進斷末那惑歟。第二劫釋
T2217_.59.0724b20: 云。始能觀察阿陀那識云云知寂然可斷
T2217_.59.0724b21: 第七惑品也。故云。漸過二乘境界也。今
T2217_.59.0724b22: 薩斷三重三妄位名學大乘人同二乘湛
T2217_.59.0724b23: 寂心。智論共地中已菩薩地支佛地也。此菩
T2217_.59.0724b24: 薩進度一重法倒云寂然界即共地中斷
T2217_.59.0724b25: 塵沙菩薩地位也
T2217_.59.0724b26: 爲人天乘齋施等者。准大師住心。六心是
T2217_.59.0724b27: 人四心是天也。然齊施善法亦云天乘行。據
T2217_.59.0724b28: 通別兼正義門歟。又上經云。護戒生天
T2217_.59.0724b29: 七受用種子是別門意歟
T2217_.59.0724c01: 若三乘初發道意等者。此釋意指順解脱分
T2217_.59.0724c02: 善云初發道意歟。故上文云。又於此中
T2217_.59.0724c03: 殊勝住有求解脱惠生。思惟觀察生決定
T2217_.59.0724c04: 想。從此即發聲聞菩提初種子心既從
T2217_.59.0724c05: 内第十決定心生聲聞種子。寧非順解脱
T2217_.59.0724c06: 分善耶。今文上擧順世續彼而明違世。尤
T2217_.59.0724c07: 初發道意可聲聞種子心也。復。初發道意
T2217_.59.0724c08: 若指見道者與第一釋何異矣。問。小乘七
T2217_.59.0724c09: 方便位皆世間有漏心。何云違世耶。答。雖
T2217_.59.0724c10: 有漏心棄背生死。向涅槃。故云違世也。
T2217_.59.0724c11: 雖未出世間有背世之心故云違世也。
T2217_.59.0724c12: 依之住心論釋順解脱分云。觀涅槃徳背
T2217_.59.0724c13: 生死過又疏第七釋不順行因云。背生
T2217_.59.0724c14: 死隨行聖道當知出世違世互有寛狹
T2217_.59.0724c15: 故可作四句分別。謂有違世非出世。二乘
T2217_.59.0724c16: 九位也。有出世非違世。寂然已上諸大乘
T2217_.59.0724c17: 也。有亦出世亦違世。二乘聖位也。有非違
T2217_.59.0724c18: 世非出世。違理心及諸大乘九位也。或可
T2217_.59.0724c19: 下就聖位論違世。正是出世位故。此釋意
T2217_.59.0724c20: 凡位爲順世心歟。雖肖生死向涅槃世
T2217_.59.0724c21: 間有漏心故。又義。前釋又於聖位論之歟。
T2217_.59.0724c22: 初發道意者即見道歟。五位中見道已上得
T2217_.59.0724c23: 道名故。但兩釋異者長短八心異故。例如
T2217_.59.0724c24: 十地位分長短十心時位無寛狹矣。兩義中
T2217_.59.0724c25: 前義爲勝。順世者内八心。又求人天有漏
T2217_.59.0724c26: 果故云順世。今文云。爲人天乘行齋施善
T2217_.59.0724c27: 法。即此意矣。雖有漏心厭生死向涅槃之
T2217_.59.0724c28: 心何云順世乎。但或可釋約違世義勝亦
T2217_.59.0724c29: 作釋歟。非違凡位。上文云。從此即發
T2217_.59.0725a01: 聲聞菩提初種子心乃至三乘一一地皆具十
T2217_.59.0725a02: 抄云。疏或可就見道等者。上疏云。乃至
T2217_.59.0725a03: 三乘一一地皆具十心。乃至故云或可等
T2217_.59.0725a04: 可悉之。又於十地長短例者以聖位分短
T2217_.59.0725a05: 顯凡位短八心故無失
T2217_.59.0725a06: 於一切法都無所取等者。體法即空觀故云
T2217_.59.0725a07: 無所取無所捨也。不同湛寂心厭有爲著
T2217_.59.0725a08: 無爲而有取捨故。我蘊兩倒者釋經相續
T2217_.59.0725a09: 二字歟。謂順世八心我倒未離。違世八心蘊
T2217_.59.0725a10: 倒猶存。此兩倒各有二種業煩惱歟。此二種
T2217_.59.0725a11: 業煩惱令生死相續不令出。似網故云網
T2217_.59.0725a12: 歟。實範釋云。兩倒業煩惱者我法二執之所
T2217_.59.0725a13: 生也云云
T2217_.59.0725a14: 依常途解釋等者。教相抄云。心云。寂然界者
T2217_.59.0725a15: 從無性門達蘊等諸法皆空也。若顯教菩
T2217_.59.0725a16: 薩經一僧祇劫方證此理。若今宗菩薩雖
T2217_.59.0725a17: 一生度麁妄執即證此理。然寂然界理菩
T2217_.59.0725a18: 薩及最極上根縁覺同證之。故疏下云。次以
T2217_.59.0725a19: 三種三心拔業煩惱根本無明種子。如以
T2217_.59.0725a20: 利鐵去其麁鑛。次觀無縁乘法無我性如
T2217_.59.0725a21: 漸至軟處云云
乃至
既拔業後無縁乘前不出寂
T2217_.59.0725a22: 然界心而合譬。寂然界與無縁乘二心各
T2217_.59.0725a23: 別疏下文分明也。所以用寂然界不可攝
T2217_.59.0725a24: 無縁心也。若寂然亦與拔業心別者何拔業
T2217_.59.0725a25: 心後不出之乎。故知寂然界即縁覺心也。故
T2217_.59.0725a26: 今云行者未過此劫與辟支佛位齊。又云與
T2217_.59.0725a27: 成實諸宗未甚懸絶也。大乘義章二無我義
T2217_.59.0725a28: 云。第二宗中具明二空。五陰及生攬別成
T2217_.59.0725a29: 總。是因和合。因和合中空無定性名衆生
T2217_.59.0725b01: 乃至苦無常等集成諸法名法和合。法和
T2217_.59.0725b02: 合中空無定性。是其法空。第三宗中亦具二
T2217_.59.0725b03: 空。言生空者。前宗直就因和合中虚假無
T2217_.59.0725b04: 性名衆生空。不空假生。今此宗中假生亦
T2217_.59.0725b05: 無故名生空。言法空者。前宗之中但説諸
T2217_.59.0725b06: 法苦無常等和合無性故名法空。不説空
T2217_.59.0725b07: 無假名諸法。此宗所説假法亦空故云法空
T2217_.59.0725b08: 又云。聲聞人中根有三品。謂上中下。此
T2217_.59.0725b09: 三品人聞第二宗破性之教。鈍者但能悟解
T2217_.59.0725b10: 生空中上二人通解二空聞第三宗中下
T2217_.59.0725b11: 二人但解生空利人倶解今疏心可准彼
T2217_.59.0725b12: 釋。謂彼中聲聞人者此疏縁覺種性也。皆是
T2217_.59.0725b13: 解諸法無性等空故。就此中解彼第二宗
T2217_.59.0725b14: 之人此中證湛寂之縁覺也。悟彼第三宗
T2217_.59.0725b15: 之人此中證寂然之縁覺也。故疏云。證寂
T2217_.59.0725b16: 然界菩薩與辟支佛位齊也。成實論聖行品
T2217_.59.0725b17: 云。有二行空行無我行。於五陰中不見衆
T2217_.59.0725b18: 生。是名空行。見五陰亦無是無我行
T2217_.59.0725b19: 文從無性門觀蘊等皆空也。若非皆空者
T2217_.59.0725b20: 何云五陰亦無乎。故疏云。證寂然界人法
T2217_.59.0725b21: 倶空與成實宗未甚懸絶也。依之疏第三
T2217_.59.0725b22: 云。初劫智惠與二乘共行非深般若
T2217_.59.0725b23: 文豈非明證乎。問。疏云。證此寂然界時漸
T2217_.59.0725b24: 過二乘境界若縁覺與寂然菩薩齊者豈
T2217_.59.0725b25: 云如此乎。又疏云。菩薩從發心已來經一
T2217_.59.0725b26: 大阿僧祇劫方證如是寂然界然縁覺極
T2217_.59.0725b27: 利行不過百大劫。彼人證寂然界而與菩
T2217_.59.0725b28: 薩齊者菩薩僧祇行豈非劣二乘乎。又住
T2217_.59.0725b29: 心論釋縁覺云游泳湛寂之潭優遊無爲
T2217_.59.0725c01: 之宮云云疏釋湛寂心云。怖有爲故著無
T2217_.59.0725c02: 爲法故知縁覺尚留湛寂之潭未至寂
T2217_.59.0725c03: 然之拭。爾何。答。寂然界心一宗難義末學未
T2217_.59.0725c04: 決。然三文會之先漸過。二乘文者二乘智解
T2217_.59.0725c05: 任言之只觀諸法無性未及即空理數習
T2217_.59.0725c06: 諸法即空觀爰寂然菩薩越中下二乘等上
T2217_.59.0725c07: 根人故。云漸過也。疏云。至第二僧祇乃
T2217_.59.0725c08: 與二乘異也此意也。次至菩薩僧祇行
T2217_.59.0725c09: 者。縁覺與菩薩同雖證此理根有利鈍解
T2217_.59.0725c10: 分明昧。謂縁覺根鈍故以百劫行謂所證
T2217_.59.0725c11: 足。菩薩極別故經僧祇行窮寂然理。若爾
T2217_.59.0725c12: 百劫薫修僧祇廣行所證雖一更不同日論
T2217_.59.0725c13: 矣。又縁覺無慈心故唯求自出離故百劫
T2217_.59.0725c14: 行也。菩薩大悲濟物利他行故經僧祇證
T2217_.59.0725c15: 寂然界也。次住心論文者。謂度湛寂之潭
T2217_.59.0725c16: 入寂然界無爲之宮也。又大師依大日經
T2217_.59.0725c17: 立十住心。若言縁覺唯證湛寂未及寂然
T2217_.59.0725c18: 界唯局菩薩者。何拔業之後他縁之前不
T2217_.59.0725c19: 立一寂然心。以此理故知寂然界是攝拔
T2217_.59.0725c20: 業因種之中也取意勸修寺寛信法務抄云。
T2217_.59.0725c21: 先以寂然界即爲拔業縁覺不可爾歟。是
T2217_.59.0725c22: 前後位也其一又未過此劫等文其二與成實諸
T2217_.59.0725c23: 宗未甚懸絶等文其三非證據歟已上疏文料
簡如下抄之
T2217_.59.0725c24: 次義章四宗二空者所依經論各別也。於大
T2217_.59.0725c25: 日經初劫之一段不可云湛寂之文第二宗
T2217_.59.0725c26: 縁覺寂然之句第三宗支佛。況疏釋湛寂空
T2217_.59.0725c27: 引三獸度河之喩。出涅槃經大智論等。是
T2217_.59.0725c28: 大乘共地也。不可爲第二宗心其四次章第
T2217_.59.0725c29: 二三乘心者二乘共悟二空。今疏意聲聞
T2217_.59.0726a01: 唯生空。縁覺悟二空。彼此異也。不可爲證
T2217_.59.0726a02: 歟。鈔云。彼章聲聞者此疏縁覺也云云其心
T2217_.59.0726a03: 如何其五次抄云。漸過二乘者。菩薩過中下
T2217_.59.0726a04: 縁覺齊上根之類。以過中下根云漸過
T2217_.59.0726a05: 菩薩與二乘相對判勝劣者菩薩共可
T2217_.59.0726a06: 過縁覺三根也。此義不順道理幷疏意。就
T2217_.59.0726a07: 中三乘共十地者於大品經大小相對不
T2217_.59.0726a08: 依根上下也其六愚案云。見此兩段之文
T2217_.59.0726a09: 證寂然界者非二乘之所證。是共地之中第
T2217_.59.0726a10: 九唯菩薩行也。心者八地以前三乘共以但
T2217_.59.0726a11: 空觀斷煩惱業等。所行全同。至第九地由
T2217_.59.0726a12: 菩提心勢力更修離著方便成如幻即空
T2217_.59.0726a13: 觀斷煩惱習氣。八地以前三乘空觀名違世
T2217_.59.0726a14: 八心。今此寂然界離違順二世心了達諸蘊
T2217_.59.0726a15: 即空離前地空執都無取捨心。此地初過
T2217_.59.0726a16: 二乘地。故云漸過二乘。故非二乘之觀行。
T2217_.59.0726a17: 二乘豈得菩提心勢力哉。凡疏文説三獸度
T2217_.59.0726a18: 河之喩。此是大品共地天台通教也。見前後
T2217_.59.0726a19: 文或云與見道齊。或云與辟支佛齊。又
T2217_.59.0726a20: 云偏眞理皆是彼宗通教之詞也。疏主兼學
T2217_.59.0726a21: 天台之上經文深叶其旨歟。所以共地者七
T2217_.59.0726a22: 地以前齊聲聞第八地齊支佛。三乘同以
T2217_.59.0726a23: 無言説道證但空理故云辟支佛齊時心滯
T2217_.59.0726a24: 無爲法若失方便墮二乘地云云齊時者指
T2217_.59.0726a25: 至第八地之時。無出假方便者須墮二乘
T2217_.59.0726a26: 地也。然以菩提心至逕路始分者明第九
T2217_.59.0726a27: 地出假利生超過二乘地故云三乘逕路始
T2217_.59.0726a28: 分也。然所觀以下還釋三乘所證空觀同
T2217_.59.0726a29: 也。心者。九十兩地悲願雖勝二乘猶嗜二
T2217_.59.0726b01: 空未悟中道故云與成實諸宗乃至一僧祇
T2217_.59.0726b02: 云云玄義四云。雖菩薩佛名異二乘通倶
T2217_.59.0726b03: 觀無生體。同是無學竭二涅槃共歸灰斷。
T2217_.59.0726b04: 證果處一。*故稱爲通云云其旨與今疏釋
T2217_.59.0726b05: 同。至第二劫始悟唯識中道。故云至第二
T2217_.59.0726b06: 僧祇乃與二乘異也云云大師以寂然界不
T2217_.59.0726b07: 立別住心。蓋此謂也已上
略抄
私案。古徳義皆
T2217_.59.0726b08: 非無文理取捨有憚歟。然行者未過此劫
T2217_.59.0726b09: 等者寂然・菩薩未斷法倒而拔業惱株杌
T2217_.59.0726b10: 之位云與支佛齊也。此乃前同二乘斷位
T2217_.59.0726b11: 之中第三位也。猶如共地中至支佛地也。
T2217_.59.0726b12: 前證此寂然界時漸過三乘境界者。度一
T2217_.59.0726b13: 重法倒證寂然菩薩故云漸過也。猶如
T2217_.59.0726b14: 共地中九十地矣。但朝譽引義章成義不
T2217_.59.0726b15: 可。其破如法務抄。又法務義。三乘共義雖
T2217_.59.0726b16: 可然。縁覺悟二空者違經疏幷大師釋智
T2217_.59.0726b17: 度共地之説歟。何者經中以拔業縁覺屬
T2217_.59.0726b18: 湛寂極説住蘊中故。疏中譬水中蓮未
T2217_.59.0726b19: 出水上故。又湛寂拔業屬違世而即空菩
T2217_.59.0726b20: 薩云離違順八心我蘊兩倒之故。又大師住
T2217_.59.0726b21: 心論等以菩提心論雖破人執猶有法執之
T2217_.59.0726b22: 文證縁覺故。又智論共地龍樹所説。菩提
T2217_.59.0726b23: 心論既不許縁覺法空。智論豈成支佛斷
T2217_.59.0726b24: 法執之義。天台以彼以彼共地證通教時
T2217_.59.0726b25: 支佛地不云斷塵沙故。然依智論天台釋
T2217_.59.0726b26: 成今義而許縁覺法空。文義相違耳。又相
T2217_.59.0726b27: 抄以優遊無爲之宮而爲寂然位。非理。謂
T2217_.59.0726b28: 遊泳湛寂之潭者湛寂之心明顯之義也。優
T2217_.59.0726b29: 遊無爲之宮者是著無爲法之意也。何以
T2217_.59.0726c01: 此爲度法倒寂然位矣。故大師住心論等
T2217_.59.0726c02: 明此意畢引菩提心論雖破人執猶有法執
T2217_.59.0726c03: 之文成彼旨耳。問。上明寂然菩薩度一重
T2217_.59.0726c04: 法倒畢云行者未過此劫等。何云未度法
T2217_.59.0726c05: 倒之位。依之抄釋極無言説處云。我蘊倶
T2217_.59.0726c06: 離故稱爲極。語路傾絶名無言説處也
T2217_.59.0726c07: 知齊辟支行者是寂然菩薩耶。答。上約常
T2217_.59.0726c08: 途祕密釋寂然位畢。行者下爲寂然菩薩
T2217_.59.0726c09: 即湛寂菩薩勝進位。故前學大乘人寄小乘
T2217_.59.0726c10: 三道中擧終位而爲至寂然位所由也。若
T2217_.59.0726c11: 不爾者何云心滯無爲法相。寂然位度法
T2217_.59.0726c12: 倒故。故知爾時至小涅槃擧湛寂菩薩同
T2217_.59.0726c13: 支佛地位也。然以下述寂然行相即當九
T2217_.59.0726c14: 十地也。良以此菩薩與支佛齊時。但斷人
T2217_.59.0726c15: 執證人空故云滯無爲法。更至寂然位
T2217_.59.0726c16: 度法倒證二空故云與成實諸宗未甚懸
T2217_.59.0726c17: 絶也。抄釋不符下文。強不可依用矣。或
T2217_.59.0726c18: 又准義釋第七釋聲聞眞言云涅是大空
T2217_.59.0726c19: 義。聲聞經中以法空爲大空。乃至是名大力
T2217_.59.0726c20: 聲聞者利根縁覺豈不法空乎。故又釋縁
T2217_.59.0726c21: 覺眞言云。嚩是語言道斷義。以辟支佛智惠
T2217_.59.0726c22: 深利見一切集法皆是滅法。故名爲證寂
T2217_.59.0726c23: 然界。住此三昧時觀諸法如涅槃相無可
T2217_.59.0726c24: 宣説。名爲極滅語言三昧故知與辟支佛
T2217_.59.0726c25: 齊者約法空同歟。若爾同義章意。何失。問。
T2217_.59.0726c26: 寂然界十住心中何心攝耶。答。朝譽之意縁
T2217_.59.0726c27: 覺寂然同斷法執證法空故拔業心攝也。
T2217_.59.0726c28: 寛信義縁覺寂然同雖得法空勝劣玄隔。然
T2217_.59.0726c29: 依偏眞理同故攝第五也。信證僧正抄云。
T2217_.59.0727a01: 是第一僧祇内三種三妄執如次見修無學
T2217_.59.0727a02: 三道所斷也。聲聞・縁覺・證寂然界三乘人各
T2217_.59.0727a03: 經同三道斷彼三妄。然聲聞空我故攝唯
T2217_.59.0727a04: 蘊無我。縁覺與證寂然界空法故攝拔業
T2217_.59.0727a05: 因種。故疏云。如聲聞極觀察智解了唯蘊
T2217_.59.0727a06: 無我乃至此與聲聞異也云云亦云。行者如
T2217_.59.0727a07: 是觀察時乃至故名證寂然云云若分別配之
T2217_.59.0727a08: 小乘諸部。薩婆多攝唯蘊無我。遮我存蘊
T2217_.59.0727a09: 故名是倶舍宗。經部攝拔業因種歟。我
T2217_.59.0727a10: 法倶空故。是稱成實宗云云又暹僧都記云。
T2217_.59.0727a11: 他縁乘心有初分後分二種行位。以其初分
T2217_.59.0727a12: 爲此寂然界。五教章云。六諸法但名宗謂一
T2217_.59.0727a13: 説部。一切我法唯假名都無體。故此通初教
T2217_.59.0727a14: 之始。此初教始義者今寂然界也云云或義
T2217_.59.0727a15: 云。此菩薩通五六二心也。謂偏眞理邊攝
T2217_.59.0727a16: 第五心又法空邊第六攝也。例如犢子通
T2217_.59.0727a17: 第一第四二心矣私云。縁覺寂然人法二空
T2217_.59.0727a18: 雖異若約偏眞理同若依一僧祇攝攝縁
T2217_.59.0727a19: 覺也。以勝攝劣。是如聲聞藏攝縁覺菩薩
T2217_.59.0727a20: 藏攝大覺梵輔攝大梵。問。聲縁雖異同是
T2217_.59.0727a21: 湛寂人空理也。寂然菩薩既度一重法倒類
T2217_.59.0727a22: 水上蓮。何寂然菩薩立住心以縁覺不攝
T2217_.59.0727a23: 聲聞耶。依之六無畏中唯蘊無我爲一種
T2217_.59.0727a24: 攝縁覺更寂然別立矣。何。答。大師十住心
T2217_.59.0727a25: 專依論性相。經依別意趣開寂然故。故性
T2217_.59.0727a26: 相釋云素怛覽言因別意趣阿毘達摩依法
T2217_.59.0727a27: 相説例亦爾。菩提心論中開二乘不明
T2217_.59.0727a28: 寂然。故大師廢立深存此意矣。但至六無
T2217_.59.0727a29: 畏釋者出沒隨宜。當卷下以寶珠譬。統論
T2217_.59.0727b01: 三劫始終時。拔業心後無縁乘前不出寂
T2217_.59.0727b02: 然界故
T2217_.59.0727b03: 三乘上中下等者。或云。唯蘊無我・湛寂・寂然
T2217_.59.0727b04: 云上中下心也。准十住心次第。唯蘊無我
T2217_.59.0727b05: 配聲聞湛寂當縁覺。雖有共事離分之時
T2217_.59.0727b06: 約勝故配三乘歟。或云。三乘各有上中下
T2217_.59.0727b07: 心。謂唯蘊無我根境界淹留修行拔業煩惱
T2217_.59.0727b08: 株杌及無明種子也。私案湛寂中有聲聞下
T2217_.59.0727b09: 乘縁覺中乘。同雖湛寂三昧分異故。亦
T2217_.59.0727b10: 三使習氣斷異故爲下中也。寂然菩薩度
T2217_.59.0727b11: 一重法倒得法空故爲上根也。理實湛寂
T2217_.59.0727b12: 三道中見修二道中三乘倶有無學縁覺菩
T2217_.59.0727b13: 薩。寂然唯菩薩也。約勝位一往配耳
T2217_.59.0727b14:   建治二年七月中旬之比以傳法會
T2217_.59.0727b15:   談義之次記畢 金剛佛子頼瑜生年
五十
T2217_.59.0727b16:
T2217_.59.0727b17:
T2217_.59.0727b18:
T2217_.59.0727b19: 大日經疏指心鈔卷第十一
T2217_.59.0727b20:   疏卷第二之四
T2217_.59.0727b21: 大乘行發無縁乘心法無我性者。演密鈔第
T2217_.59.0727b22: 三云。疏發無縁乘心等者。此心有二。一約
T2217_.59.0727b23: 眞心。二約事心。今初理運彌載眞心名乘。
T2217_.59.0727b24: 謂諸行者解了三界唯心心外更無一法故
T2217_.59.0727b25: 名無縁。無即一心。則是能遣。縁爲萬法。乃
T2217_.59.0727b26: 目所無。既了縁本不生是諸法無我性。爲
T2217_.59.0727b27: 斯乘體。發謂發起。即無發之發。以諸行者
T2217_.59.0727b28: 乘此眞心直至道場故曰發無縁乘心也。
T2217_.59.0727b29: 二事心者。萬行濟物。事心名乘。謂行者觀
T2217_.59.0727c01: 於六道隨縁普利而無自他能所之相名
T2217_.59.0727c02: 爲無縁。無即淨心。離冤親故。縁乃群生。有
T2217_.59.0727c03: 高下故既念平等一縁普令同修萬行。是
T2217_.59.0727c04: 則六度萬行爲斯乘體。發謂興起進策之義。
T2217_.59.0727c05: 以諸行者乘此無縁乘心上菩提道故曰
T2217_.59.0727c06: 無縁乘心也私云。眞心・事心者如次疏無
T2217_.59.0727c07: 縁他縁義也。眞心者大智證理自利行也。事
T2217_.59.0727c08: 心者大悲濟物利他行也。即正體後得觀門
T2217_.59.0727c09: 也。或復眞心是眞理。五重唯識中識性唯識。
T2217_.59.0727c10: 即遣相證性識也。故唯識章云。事爲相用。遣
T2217_.59.0727c11: 而不取。理爲性體。應求作證事心即識
T2217_.59.0727c12: 相唯識也。後得智觀門故。前四重唯識中隨
T2217_.59.0727c13: 應攝也。此釋意。眞心者即覺心不生義也。
T2217_.59.0727c14: 第二劫中不分二重故。宗家意不爾。無縁
T2217_.59.0727c15: 心又事心。法相唯談有爲識故。故釋無縁
T2217_.59.0727c16: 義云。觀阿陀那識了三界唯心云云異覺
T2217_.59.0727c17: 心乘如來藏云阿梨耶故。故覺自心本不生
T2217_.59.0727c18: 者眞理云心王也。二重別故。又義云。大乘
T2217_.59.0727c19: 行等三句通二種住心總標也。次釋成中依
T2217_.59.0727c20: 何以故徴問作二重答説。初如彼往昔乃至
T2217_.59.0727c21: 乾闥婆城者顯他縁心義。後彼如是捨無我
T2217_.59.0727c22: 乃至知自心性者明覺心乘義。是超越二劫瑜
T2217_.59.0727c23: 祇行者總結二心也。但大師以總標句屬
T2217_.59.0727c24: 第六者。總標屬前段。其例非一歟。二義中
T2217_.59.0727c25: 前義宜歟。二段文各有標釋。何總合成標
T2217_.59.0727c26: 釋矣。所以二段各總説初置祕密主言別説
T2217_.59.0727c27: 初各存何以故句
T2217_.59.0727c28: 即是明第二重等者。鈔云。謂初劫中五喩達
T2217_.59.0727c29: 諸法即空離一重法倒帶拆法故合論一
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