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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 712 713 714 715 716 717 718 719 720 721 722 723 724 725 726 727 [行番号:有/無] [返り点:無/有] [CITE]
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_.59.0709a09: 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_.59.0709a15: 人皆如色界。諸根無缺形色端嚴。身帶光 T2217_.59.0709a16: 明騰空自在。飮食喜樂長壽久住。有如是 T2217_.59.0709a17: 類。地味漸生。其味甘美其香鬱馥。時有一 T2217_.59.0709a18: 人禀性耽味馥香取食。餘人隨學競取食 T2217_.59.0709a19: 之。爾時方名初受段食。資段食故身漸堅 T2217_.59.0709a20: 重光明隱沒黒闇便生。日月衆星從慈出現。 T2217_.59.0709a21: 由漸耽味地味便隱。從斯復有地皮餅生。 T2217_.59.0709a22: 競耽食之。地餅復隱。爾時復有林藤出現。 T2217_.59.0709a23: 競耽食故林藤復隱。爾時有非耕種香稻自 T2217_.59.0709a24: 生。衆共取之以充所食。此食麁故殘穢在 T2217_.59.0709a25: 身。爲欲蠲除便生二道。因斯遂復有男 T2217_.59.0709a26: 女二根生。由二根殊故形相亦異。宿習力 T2217_.59.0709a27: 故便相膽視。因此遂生非理作意。欲貪 T2217_.59.0709a28: 鬼魅惑亂身心失意猖狂行非梵行。人中 T2217_.59.0709a29: 欲鬼初生發此時。爾時諸人隨取香稻無 T2217_.59.0709b01: 所貯積。後時有人禀性嬾惰長取香稻貯 T2217_.59.0709b02: 擬所食。餘人隨學漸多停貯。由此於稻生 T2217_.59.0709b03: 我心多收無厭。隨收處無復再生。遂共 T2217_.59.0709b04: 分田慮遠盡於已分田生悋護心。於他 T2217_.59.0709b05: 分田有懷侵奪。劫偸過起始於此時。爲 T2217_.59.0709b06: 欲遮防共取聚評議僉量衆内一有徳 T2217_.59.0709b07: 人各以所收六分之一雇令防護封爲田 T2217_.59.0709b08: 主。因斯故立刹帝利名。大衆欽承恩流率
T2217_.59.0709b13: 貧匱人者多行賊盜。王爲禁止行輕重罰。 T2217_.59.0709b14: 爲殺害業始於此時。時有罪人心怖刑罰 T2217_.59.0709b15: 覆藏其罪異想發言。虚誑語生此時爲首
T2217_.59.0709b19: 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_.59.0709b26: 也。又義云。准法花三周説。法譬因縁次第 T2217_.59.0709b27: 歟。謂雖上以法譬明再數義而未示無明 T2217_.59.0709b28: 生起等因縁故又擧如劫初人示彼生起之 T2217_.59.0709b29: 因縁。例如善心生起擧劫初人等矣。但所 T2217_.59.0709c01: 以爲此喩者。喩者曉義。未必譬喩之義 T2217_.59.0709c02: *也即曉釋義也。猶如二教論云喩曰耳 T2217_.59.0709c03: 大日經疏指心鈔卷九 T2217_.59.0709c04: T2217_.59.0709c05: T2217_.59.0709c06: T2217_.59.0709c07: T2217_.59.0709c08: 疏卷第二之三 T2217_.59.0709c09: 若以淨菩提心等者。抄第三云。疏若以淨 T2217_.59.0709c10: 菩提心等者。若言不定之意。此有二義。謂 T2217_.59.0709c11: 若以淨菩提心爲出世間心即是超越三 T2217_.59.0709c12: 劫瑜祇之行。則出世間心生。出世間心生即 T2217_.59.0709c13: 是淨菩提心。此心出於一切世間故。若以 T2217_.59.0709c14: 佛惠初心爲出世間心即是三阿祇劫成 T2217_.59.0709c15: 佛亦名出世間心。今言三阿僧祇劫即三種 T2217_.59.0709c16: 妄執。行者若一生越此三妄執即一生成佛。
T2217_.59.0709c19: 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_.59.0709c26: 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_.59.0710a14: 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_.59.0710a19: 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_.59.0710a29: 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_.59.0710b07: 之實際。下不見衆生可度上不見諸佛可
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_.59.0710b19: 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_.59.0710b25: 有二。一無間道斷彼解道得果故。故抄云。
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_.59.0710c05: 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_.59.0710c09: 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_.59.0710c13: 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_.59.0710c24: 漫荼羅行。略以位分之已作十六重深淺
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_.59.0711a09: 相云。從此無有待對。出過心量不思議地
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_.59.0711a20: 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_.59.0711a27: 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_.59.0711b05: 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_.59.0711b13: 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_.59.0711b18: 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_.59.0711b24: 發心時便越百六十心度三無數劫行證
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_.59.0711c02: 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_.59.0711c08: 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。後以成正覺心 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_.59.0711c17: 至於解三密人中最爲上首如金剛薩埵。
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_.59.0711c29: 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_.59.0712a05: 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_.59.0712a29: 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_.59.0712b06: 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_.59.0712b13: 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_.59.0712b21: 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_.59.0712c03: 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_.59.0712c11: 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: 經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_.59.0712c29: 僧祇至於佛果初心。故云於成佛時不
T2217_.59.0713a03: 羅尼義云。得至佛惠初心者眞言佛惠初心
T2217_.59.0713a06: 也。所謂總標別釋成三劫地前之旨也。但 T2217_.59.0713a07: 云三劫成佛者。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_.59.0713a13: 故彼釋云。天台圓初住別初地證道同位即
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_.59.0713a21: 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_.59.0713a27: 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_.59.0713b03: 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_.59.0713b09: 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_.59.0713b15: 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_.59.0713b22: 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_.59.0713b26: 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_.59.0713c01: 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_.59.0713c07: 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_.59.0713c17: 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_.59.0713c28: 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_.59.0714a11: 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_.59.0714a16: 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_.59.0714a26: 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_.59.0714b07: 不斷修惑修道攝。第十六心是已曾釋 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_.59.0714b19: 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_.59.0714b24: 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_.59.0714c03: 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_.59.0714c11: 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: 抄 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_.59.0714c21: 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_.59.0714c28: 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_.59.0715a06: 也。何開爲二。所生十二因縁何非其數。故
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: 範阿字義云。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_.59.0715a19: 華菓等也。其中無明等正妄執體也。故疏但
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_.59.0715a29: 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_.59.0715b09: 斷不故。又安然菩提心義三云。今文業・煩惱
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_.59.0715b22: 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: 是則隱顯爲義耳。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_.59.0715c08: 株杌等方證中乘極果。所以云無學聖人最
T2217_.59.0715c11: 也。例如起信論如菩薩地盡等總別二句。意
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。無學果 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_.59.0715c23: 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_.59.0716a02: 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_.59.0716a17: 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_.59.0716a26: 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。離諸見網故云小 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_.59.0716b08: 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_.59.0716b13: 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_.59.0716b18: 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_.59.0716b24: 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_.59.0716b28: 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_.59.0716c22: 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_.59.0717a03: 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_.59.0717a07: 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_.59.0717a11: 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_.59.0717a21: 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_.59.0717a26: 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_.59.0717b04: 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_.59.0717b13: 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_.59.0717b29: 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_.59.0717c10: 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_.59.0717c22: 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_.59.0718a06: 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: 分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_.59.0718a17: 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_.59.0718a23: 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_.59.0718b07: 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_.59.0718b21: 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_.59.0718c03: 若爾何不起欲界道耶。答。正理云。根本非
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_.59.0718c16: 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: 故 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_.59.0719a06: 也。生者名七事體。非詞字也。*故經具縁
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_.59.0719a17: 訶行法中處處説。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_.59.0719a29: 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_.59.0719b08: 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_.59.0719b25: 常。或三世實有法體恒有云法位常住。此等
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。彼生住等即性佛性然 T2217_.59.0719c09: 體故云常住。此十二因縁生滅義。無常常 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_.59.0719c20: 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_.59.0719c26: 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_.59.0720a04: 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_.59.0720a09: 云。證此理時退非二乘*柝法進非別圓。
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_.59.0720a20: 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_.59.0720a26: 此中有三乘之人等者。此文大同止觀第六
T2217_.59.0720a29: 乘之人自爲已得涅槃生滅度想沈也。菩 T2217_.59.0720b01: 薩以不住道發起大悲昇也。譬如同坑
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_.59.0720b11: 有異也。故嘉祥釋云。但取智優劣譬三車
T2217_.59.0720b15: 案。二乘斷惑有淺深故謂聲聞斷正使縁
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_.59.0720c06: 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_.59.0720c18: 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_.59.0720c26: 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位 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_.59.0721a14: 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_.59.0721a21: 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_.59.0721a29: 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_.59.0721b13: 益功力圓入涅槃。故大度論云。如大香
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_.59.0721b25: 是同耳
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_.59.0721c07: 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_.59.0721c13: 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。一 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_.59.0721c19: 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_.59.0721c26: 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_.59.0722a02: 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_.59.0722a14: 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。故法華云尋 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_.59.0722a21: 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_.59.0722a28: 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_.59.0722b06: 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_.59.0722b10: 比量故還破外宗也。故上文云。西方諸菩
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-離有爲樂無 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: 心也。菩提心義第三云。彼出世間心住蘊
T2217_.59.0722b28: 彼出世間心文。從然渉至無爲法者釋住
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_.59.0722c06: 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_.59.0723a01: 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_.59.0723a07: 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_.59.0723a11: 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_.59.0723a19: 幻異也。故抄云。此即自性不可得空故與前
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_.59.0723a28: 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_.59.0723b03: 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_.59.0723b10: 以五陰法自性不生則無有滅本來涅槃故
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_.59.0723b17: 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_.59.0723b21: 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_.59.0723b26: 不無假城。此宗破相觀法如似乾闥婆城
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_.59.0723c07: 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_.59.0723c18: 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_.59.0723c22: 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_.59.0723c29: 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_.59.0724a09: 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_.59.0724a15: 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_.59.0724a20: 故隨轉門意歟 T2217_.59.0724a21: 識陰亦爾等者。抄云。識陰亦爾。從無明縁 T2217_.59.0724a22: 生。無明盡時行識等盡。當知蘊性即空也
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_.59.0724b09: 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。龍 T2217_.59.0724b11: 樹釋以彼爲人執故。云直是人執品矣。又
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_.59.0724b22: 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。護戒生天第
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_.59.0724c06: 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_.59.0724c16: 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_.59.0725a05: 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_.59.0725a15: 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_.59.0725a23: 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_.59.0725b03: 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_.59.0725b10: 生空中上二人通解二空聞第三宗中下
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_.59.0725b20: 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_.59.0725b28: 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_.59.0725c04: 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_.59.0725c10: 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_.59.0725c25: 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_.59.0726a01: 唯生空。縁覺悟二空。彼此異也。不可爲證
T2217_.59.0726a07: 中三乘共十地者於大品經大小相對不
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_.59.0726a26: 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_.59.0726b09: 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_.59.0726c08: 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_.59.0726c21: 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_.59.0726c26: 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_.59.0727a09: 故名是倶舍宗。經部攝拔業因種歟。我
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_.59.0727a16: 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_.59.0727a29: 畏釋者出沒隨宜。當卷下以寶珠譬。統論 T2217_.59.0727b01: 三劫始終時。拔業心後無縁乘前不出寂 T2217_.59.0727b02: 然界故 T2217_.59.0727b03: 三乘上中下等者。或云。唯蘊無我・湛寂・寂然 T2217_.59.0727b04: 云上中下心也。准十住心次第。唯蘊無我 T2217_.59.0727b05: 配聲聞湛寂當縁覺。雖有共事離分之時 T2217_.59.0727b06: 約勝故配三乘歟。或云。三乘各有上中下 T2217_.59.0727b07: 心。謂唯蘊無我根境界淹留修行拔業煩惱 T2217_.59.0727b08: 株杌及無明種子也。私案湛寂中有聲聞下 T2217_.59.0727b09: 乘縁覺中乘。同雖湛寂三昧分異故。亦故 T2217_.59.0727b10: 三使習氣斷異故爲下中也。寂然菩薩度 T2217_.59.0727b11: 一重法倒得法空故爲上根也。理實湛寂 T2217_.59.0727b12: 三道中見修二道中三乘倶有無學縁覺菩 T2217_.59.0727b13: 薩。寂然唯菩薩也。約勝位一往配耳 T2217_.59.0727b14: 建治二年七月中旬之比以傳法會
T2217_.59.0727b17: T2217_.59.0727b18: T2217_.59.0727b19: 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_.59.0727c08: 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_.59.0727c13: 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_.59.0727c18: 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_.59.0727c24: 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 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 712 713 714 715 716 717 718 719 720 721 722 723 724 725 726 727 [行番号:有/無] [返り点:無/有] [CITE] |