大正蔵検索 INBUDS
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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59 722 723 724 725 726 727 728 729 730 731 732 733 734 735 736 737 [行番号:有/無] [返り点:有/無] [CITE]
T2217_.59.0709a01: 也。意云。衆生五根本煩惱心中先貪心一種 T2217_.59.0709a02: 隨二所作事業一而異二二名一也。依二染淨一污二淨 T2217_.59.0709a03: 心一名二貪心一不レ染二善法一故名二無貪心一。故云二 T2217_.59.0709a04: 常依二法隨事異名一也。餘又爾也。次就此二
T2217_.59.0709a09: 譬相順。何煩法中分二兩重一乎。若百六十心 T2217_.59.0709a10: 又約二九品一者不レ順二再數經文一。又約二九品一再 T2217_.59.0709a11: 數五反再數其數可レ増二百六十一矣。故知若更 T2217_.59.0709a12: 前百六十心約二九品等一數乃至成二八萬及無
T2217_.59.0709a15: 人皆如二色界一。諸根無缺形色端嚴。身帶二光 T2217_.59.0709a16: 明一騰空自在。飮食喜樂長壽久住。有二如レ是 T2217_.59.0709a17: 類一。地味漸生。其味甘美其香鬱馥。時有二一 T2217_.59.0709a18: 人一禀性耽レ味馥レ香取食。餘人隨學競取食 T2217_.59.0709a19: レ之。爾時方名三初受二段食一。資二段食一故身漸堅 T2217_.59.0709a20: 重光明隱沒黒闇便生。日月衆星從レ慈出現。 T2217_.59.0709a21: 由二漸耽味地味便隱。從レ斯復有二地皮餅生一。 T2217_.59.0709a22: 競耽食レ之。地餅復隱。爾時復有二林藤出現一。 T2217_.59.0709a23: 競耽食故林藤復隱。爾時有下非二耕種一香稻自 T2217_.59.0709a24: 生上。衆共取レ之以充二所食一。此食麁故殘穢在 T2217_.59.0709a25: レ身。爲レ欲二蠲除一便生二二道一。因レ斯遂復有二男 T2217_.59.0709a26: 女二根生一。由二二根殊一故形相亦異。宿習力 T2217_.59.0709a27: 故便相膽視。因レ此遂生二非理作意一。欲貪 T2217_.59.0709a28: 鬼魅惑亂身心一失レ意猖狂行二非梵行一。人中 T2217_.59.0709a29: 欲鬼初生發二此時一。爾時諸人隨取二香稻一無 T2217_.59.0709b01: レ所二貯積一。後時有レ人禀性嬾惰長取二香稻一貯 T2217_.59.0709b02: 擬二所食一。餘人隨學漸多停貯。由レ此於レ稻生二 T2217_.59.0709b03: 我心一多收無レ厭。隨二收處一無二復再生一。遂共 T2217_.59.0709b04: 分レ田慮二遠盡一於二已分田一生二悋護心一。於二他 T2217_.59.0709b05: 分田一有レ懷二侵奪一。劫偸過起始二於此時一。爲 T2217_.59.0709b06: レ欲二遮防一共取聚評議一僉量衆内一有徳 T2217_.59.0709b07: 人一各以二所レ收六分之一一雇令二防護一封爲二田 T2217_.59.0709b08: 主一。因レ斯故立二刹帝利名一。大衆欽承恩流二率
T2217_.59.0709b13: 貧匱人者多行二賊盜一。王爲二禁止一行二輕重罰一。 T2217_.59.0709b14: 爲二殺害業一始二於此時一。時有二罪人一心怖二刑罰一 T2217_.59.0709b15: 覆藏其罪一異想發言。虚誑語生此時爲レ首
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: 出擧二法説現證一也。或云。譬説中有二兩重一其 T2217_.59.0709b22: 一也。又言。顯レ譬有二二重一。如者譬喩義也。合 T2217_.59.0709b23: 説文中爲此喩者等者此意矣。但以レ法譬レ法
T2217_.59.0709b26: 也。又義云。准二法花三周説一。法譬因縁次第 T2217_.59.0709b27: 歟。謂雖下上以二法譬一明中再數義上而未レ示二無明 T2217_.59.0709b28: 生起等因縁一故又擧二如劫初人一示二彼生起之 T2217_.59.0709b29: 因縁一。例如三善心生起擧二劫初人等一矣。但所 T2217_.59.0709c01: 以爲二此喩一者。喩者曉義。未二必譬喩之義一 T2217_.59.0709c02: *也即曉釋義也。猶如三二教論云二喩曰一耳 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。此有二二義一。謂 T2217_.59.0709c11: 若以二淨菩提心一爲二出世間心一即是超越三 T2217_.59.0709c12: 劫一瑜祇之行。則出世間心生。出世間心生即 T2217_.59.0709c13: 是淨菩提心。此心出二於一切世間一故。若以二 T2217_.59.0709c14: 佛惠初心一爲二出世間心一即是三阿祇劫成 T2217_.59.0709c15: 佛亦名二出世間心一。今言二三阿僧祇劫一即三種 T2217_.59.0709c16: 妄執。行者若一生越二此三妄執一即一生成佛。
T2217_.59.0709c19: 有二二義一。謂疏若以淨菩提心等者。若以二初 T2217_.59.0709c20: 地一爲二出世間心一是即地前斷二三妄執一也。若 T2217_.59.0709c21: 依二此義一可言二經所説三瑜祇行皆是地前所 T2217_.59.0709c22: 行一也。疏梵云劫波有二義等下第二義。若以二 T2217_.59.0709c23: 佛果一爲二出世間心一即三妄執至二第十地一盡
T2217_.59.0709c26: 翳菩提一。即以二地前祕密方便一越二初劫一重麁 T2217_.59.0709c27: 妄一名下離二一切障一出世間心生上。見二心明道一 T2217_.59.0709c28: 時淨菩提心始得二顯現一。如レ是練修至二八地一。 T2217_.59.0709c29: 時越二第二劫一重妄執一名レ離二一切障一。其菩 T2217_.59.0710a01: 提心逾勝逾増更益二方便一。乃至二金剛道中一越二 T2217_.59.0710a02: 第三劫極細妄執一名二離一切障一。其菩提心與二 T2217_.59.0710a03: 如來一等。此位但有二四分之一佛地之障一存
T2217_.59.0710a14: 故以二初地淨菩提心一結二佛惠初心一也。若佛 T2217_.59.0710a15: 地何云二初心一。於二佛地一不レ可レ有二初後一故。又 T2217_.59.0710a16: 疏無二若以佛惠初心文一。上下同云二三祇劫一。仍
T2217_.59.0710a19: 亦同レ之。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。敢以無レ違矣。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: 子一應レ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レ可レ云二第二第三 T2217_.59.0710b01: 劫一。後二劫中唯斷二法執一故。又疏第六釋二經 T2217_.59.0710b02: 八地三昧道文一云。菩薩初度二第七地一時。上 T2217_.59.0710b03: 不レ見二諸佛可求下不レ見二衆生可度。謂三是 T2217_.59.0710b04: 住二大涅槃一於二萬行一休息。爾時十方諸佛以二
T2217_.59.0710b07: 之實際一。下不レ見二衆生可度上不レ見二諸佛可一
T2217_.59.0710b11: 口決中以二儀軌汝之所證處是一道清淨文一 T2217_.59.0710b12: 釋二住八地如幻三昧也一。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。依レ之大師祕藏記 T2217_.59.0710b15: 云。越二三妄執一越二三僧祇劫一即是十地究竟 T2217_.59.0710b16: 也。過レ此修二上上方便一斷二微細妄執一至二佛果一
T2217_.59.0710b19: 者歟。加レ之復慈氏儀軌云。若一生中從二初 T2217_.59.0710b20: 念誦一至三於越二三無數劫行一即證二一生補處
T2217_.59.0710b25: 有レ二。一無間道斷レ彼解道得レ果故。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: 三劫滿得二成佛一不。答。若越二三妄執一力即得二 T2217_.59.0710c02: 成佛一。故疏云。復越二一重極細妄執一得レ至二佛
T2217_.59.0710c05: 第三重極細妄執即超二第三阿僧祇一至二於佛 T2217_.59.0710c06: 果初心一故云二於成佛時一不レ限二劫數一也。心
T2217_.59.0710c09: 成佛一也。此是佛果初刹那云二佛惠初心一也。 T2217_.59.0710c10: 故釋論云。極解脱道初刹那中一時相翻不
T2217_.59.0710c13: 起信等説一矣。後義意三劫倶是寄對如常一之 T2217_.59.0710c14: 地前位也。故疏下釋二第三劫極無心一云。此 T2217_.59.0710c15: 心望二前二劫一猶如二蓮華盛敷一。若望二後二心一
T2217_.59.0710c24: 漫荼羅行一。略以レ位分レ之已作二十六重深淺
T2217_.59.0711a01: 云。經云。此菩薩淨菩提心門名二初法明道一。釋 T2217_.59.0711a02: 云三是明二法身眞如一道無爲之眞理一。佛説一此 T2217_.59.0711a03: 名二初法明道一。智度名二入佛道初門一。於二諸顯
T2217_.59.0711a09: 相一云。從レ此無有二待對一。出過心量一不思議地
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。三説雖レ異若依二所度妄心一者三妄皆在二 T2217_.59.0711a14: 地前一故云二地前三劫一耳。但至三三祇配立違二 T2217_.59.0711a15: 諸經論一者大師釋二此事一云。問。第三僧祇即 T2217_.59.0711a16: 是八地已上。而何言二初心菩薩一耶。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: 於二自宗初地一得二顯行第三劫福智一故云二一 T2217_.59.0711a21: 大阿僧祇一。非レ云二初僧祇一也。倶生我執等者 T2217_.59.0711a22: 實教意於二二障中一不レ分二見修一。地前伏レ現初 T2217_.59.0711a23: 地斷レ種十地除レ習故。極細當二二障種一故。且 T2217_.59.0711a24: 約二煩惱障邊一云二我執種一歟。非レ無二法執種一
T2217_.59.0711a27: 自釋云。復次此中應レ説二初法明門三昧道一。於二 T2217_.59.0711a28: 上品中一已説故不二重言一。又如二上所説一一生 T2217_.59.0711a29: 補處及八地三昧是約二教道法門一作二如レ此 T2217_.59.0711b01: 説一耳。然祕密乘人於二世諦中一即能通二第一 T2217_.59.0711b02: 義諦一者從二初發心一具行二大空三昧一。其謂不
T2217_.59.0711b05: 門一准二如常一第三劫在二於八地上一。例如レ云二初 T2217_.59.0711b06: 二三地相同世間四五六地寄同羅漢一也。故 T2217_.59.0711b07: 云二一生補處及八地三昧是約教道法門等一 T2217_.59.0711b08: 也。若依二實行一者初地斷二三妄一故顯行八地 T2217_.59.0711b09: 上行初地得故。云二從初發心即具行大空三 T2217_.59.0711b10: 昧一也。疏二云。然此經宗從二初地一即得レ入二金
T2217_.59.0711b13: 教門也。然祕密乘等者眞言門行也。初心菩 T2217_.59.0711b14: 薩頓得二顯行第三劫功徳一故。故云二其謂不然
T2217_.59.0711b18: 地位一也。此位亦雖レ斷二微細一且約二盡處一云二果 T2217_.59.0711b19: 位所斷一也。猶如丙根本無明雖下從二初地一斷上此 T2217_.59.0711b20: 云乙佛地所斷甲矣。次慈氏儀軌及疏第三一生 T2217_.59.0711b21: 補處位斷二第三劫妄執一者。疏第六云。如上
T2217_.59.0711b24: 發心時便越二百六十心一度二三無數劫行一證二
T2217_.59.0711b27: 知今宗異二餘教一三劫在二地前一十地離二待對一 T2217_.59.0711b28: 也。故大師釋二現世證得歡喜地文一云。非二顯
T2217_.59.0711c02: 前二劫等者抄第四云。第三劫極無自性心 T2217_.59.0711c03: 生時如蓮華盛敷一故云二望前二劫等一。言二若 T2217_.59.0711c04: 望後二心等一者。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二 T2217_.59.0711c09: 此極無心一爲二因句一。以レ蒙二佛警一更増二進心一 T2217_.59.0711c10: 爲二根句一。即金剛心一念也。後以二成正覺心一 T2217_.59.0711c11: 爲究竟句一也。然顯教意今第八地心爲二果 T2217_.59.0711c12: 位一。前二劫顯行滿昇二此地一。故今教以二八地乃
T2217_.59.0711c17: 至於下解二三密一人中上最爲二上首一如二金剛薩埵一。
T2217_.59.0711c24: 從二地前一至二第十地一也。次從此復有十重等 T2217_.59.0711c25: 者還從レ上至レ下委顯レ有二十重徳行一。謂從二十 T2217_.59.0711c26: 地一至二初地一也。次乃至已下顯下從二初地一至二傳
T2217_.59.0711c29: 重從レ上至レ下擧二初地金薩一上九地云二乃至一 T2217_.59.0712a01: 也。又相抄云。疏第二釋二八地已上一云。住是
T2217_.59.0712a05: 地一也。虚空無垢菩提心故。凡三劫地前地上 T2217_.59.0712a06: 古來未決。然前義爲レ勝。經疏論釋以二顯教極 T2217_.59.0712a07: 果一爲二眞言初門一故。又望二後二心一會釋非レ理。 T2217_.59.0712a08: 先密抄釋不可。以二三劫一配二十地一時第二劫 T2217_.59.0712a09: 至七地一然配二五六地華果二心一爲此心一而 T2217_.59.0712a10: 七八地二心云二後二心一。理豈然矣。次相抄義 T2217_.59.0712a11: 又非レ理。何者八九十地爲二因句一。長短三心中 T2217_.59.0712a12: 何若短三心則一地内有二三心一長則八地上 T2217_.59.0712a13: 究竟句也。等覺爲レ根。果位爲二究竟一。依二疏何 T2217_.59.0712a14: 文一乎。開二上上方便一雖レ爲二佛果一未レ見二此説一 T2217_.59.0712a15: 也。又八地以上淨菩提心説經疏何文乎。就 T2217_.59.0712a16: レ中十地三句眞言行位也。誰以二八地上究竟 T2217_.59.0712a17: 句一爲二眞言初門一矣。密抄猶淨菩提心初地義 T2217_.59.0712a18: 明鏡故許二地前三劫一義一。然依二彼釋一成二八 T2217_.59.0712a19: 地上菩提心義一。非三啻違二抄釋一害二經疏明文一 T2217_.59.0712a20: 暗違二大師釋論一。誤甚哉。次又十六重深行 T2217_.59.0712a21: 是釋二漸次證入經文一。然作二順逆二科通釋一大 T2217_.59.0712a22: 背二經文一。況復疏第三云。初劫智惠猶與二二 T2217_.59.0712a23: 乘一共行。若二劫智惠尚與二二乘一共聞。第三 T2217_.59.0712a24: 劫等虚空無邊智惠一切二乘不レ能二思議一。堪 T2217_.59.0712a25: レ作二祕密行阿闍梨一也。就二祕密中一又漸次轉 T2217_.59.0712a26: 深。乃至佛爲二十地一説二般若一則九地非二其境
T2217_.59.0712a29: 中等者離垢地以去也。既云二漸次轉深一。從レ上 T2217_.59.0712b01: 至レ下豈夫爾乎。前文自地觀心者顯二此祕 T2217_.59.0712b02: 密行義一也。二地已上不レ對二顯行一。是眞言行 T2217_.59.0712b03: 故。故疏二釋二初地果相一云。從レ此無レ有二待對一
T2217_.59.0712b06: 異故。約二合門一云レ爾歟。或等妙二覺一佛二 T2217_.59.0712b07: 名故除二十地一歟。前文擧二金薩大日二種一者 T2217_.59.0712b08: 六無畏十重中各擧二終阿闍梨一顯二前阿闍 T2217_.59.0712b09: 梨體一故云二乃至一也。乃至言流至毘盧遮那 T2217_.59.0712b10: 上一。又八地上十心者不レ合二疏文一。疏釋云二有
T2217_.59.0712b13: 或微細惑解脱道斷故果位有二對治行相一故 T2217_.59.0712b14: 云レ爾歟。又十六重是阿闍梨支分故傳法阿 T2217_.59.0712b15: 闍梨作二此事業一故。毘盧遮那云二深行一歟。故 T2217_.59.0712b16: 隣二彼釋一云。是故作二最初阿闍梨事業一時即
T2217_.59.0712b21: 闍梨文一矣。又三祇配位相違者顯密相違文 T2217_.59.0712b22: 義非レ一。何於二此一事一守二顯乘一。就レ中抄釋 T2217_.59.0712b23: 依二初義一許二地前三劫之義一。若三祇配*位決 T2217_.59.0712b24: 定豈許二彼義一乎。況顯教中有下地地經二三祇一 T2217_.59.0712b25: 之義上耳。尋云。微細妄執唯佛果所斷乎。如 T2217_.59.0712b26: 何答。或云。第三極細妄執從二初地一至二因滿一 T2217_.59.0712b27: 斷レ之。次斷二微細妄執一至二佛果一也。故疏下文 T2217_.59.0712b28: 云。復越一劫昇住此地即是初入二此信解地一
T2217_.59.0712c03: 分一微細一故又疏第三卷云三補處菩薩斷二無 T2217_.59.0712c04: 明極細之垢一故。是故成下第三極細妄執至二因 T2217_.59.0712c05: 滿一之義上。故知微細妄執唯佛地所斷也。又義 T2217_.59.0712c06: 云。經云復越二一劫一昇住二此地一。此四分之一
T2217_.59.0712c11: 是擧二信解地所斷一也。次此四分之一者此言 T2217_.59.0712c12: 指二前復越一劫文一也。故知十地斷二微細妄 T2217_.59.0712c13: 執一也。或云。今第三妄執有二三重一。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: 云二三祇一者合二十地所斷一云二極細一也。過此 T2217_.59.0712c16: 修上上方便斷微細妄執者別開二佛地所斷一 T2217_.59.0712c17: 爲二第四一也 T2217_.59.0712c18: 眞言門行者等者。問。三劫倶有一時分妄執義一。 T2217_.59.0712c19: 何第三劫置二眞言門言一耶。答。本經中説二第 T2217_.59.0712c20: 三劫一文云。復次眞言門等文今准レ彼歟。問。 T2217_.59.0712c21: 經初二劫顯二如常顯行一可レ爾。今初二劫又 T2217_.59.0712c22: 約二妄執一。何更云二眞言門一耶。答。三劫皆雖レ通二 T2217_.59.0712c23: 顯密二行一。第三劫能越心即初地淨菩提心 T2217_.59.0712c24: 故。此位顯極密因故。更置二眞言門言一也 T2217_.59.0712c25: 得至佛惠初心者。密抄第三云。第三劫滿得二 T2217_.59.0712c26: 成佛一不。答。若越二三妄執一力即得二成佛一。故
T2217_.59.0712c29: 僧祇一至二於佛果初心一。故云二於成佛時一不
T2217_.59.0713a03: 羅尼義云。得至佛惠初心者眞言佛惠初心
T2217_.59.0713a06: 也。所謂總標別釋成二三劫地前之旨一也。但 T2217_.59.0713a07: 云二三劫成佛一者。斷二三妄一是初地分證成佛 T2217_.59.0713a08: 故。菩提心義三云。義釋説下超二三重妄執一名 T2217_.59.0713a09: 度中三阿僧祇劫上。過二第三劫一入二佛惠初心一名二 T2217_.59.0713a10: 淨菩提心門一。淨菩提心門以上十住地名二信
T2217_.59.0713a13: 故彼釋云。天台圓初住別初地證道同位即
T2217_.59.0713a16: 天台別教地前可レ經二三劫一歟 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。此宗明レ義但除二妄執一名爲二瑜祇一。
T2217_.59.0713a21: 耶。答。依二一義一非二全同一歟。問。兩釋雖レ異倶 T2217_.59.0713a22: 度二三妄一成佛。所度既同。成佛何異乎。答。今 T2217_.59.0713a23: 文若言起盡顯レ異二前成佛一也。所謂前標二若 T2217_.59.0713a24: 以淨菩提心一結二得至佛惠初心一。是即明二初地
T2217_.59.0713a27: 滿既殊。前後成佛豈同乎。依レ之大師雜問答 T2217_.59.0713a28: 中釋二三妄義一畢云。問。如レ此等義爾耳。今所二 T2217_.59.0713a29: 建立一不レ歴二三劫一此生即上二菩薩地位一即身
T2217_.59.0713b03: 品文一證二一生二生義一。依二此釋一案二今文一即上 T2217_.59.0713b04: 菩薩位當二於得至佛惠初心一。即身成佛即今 T2217_.59.0713b05: 一生成佛也。但三妄言雖レ同寛狡是別。後 T2217_.59.0713b06: 三妄攝二微細一故。故抄第四云。前言二三劫一不
T2217_.59.0713b09: 一生成佛何論時分耶一之意無レ爭。前常途祕 T2217_.59.0713b10: 密中重簡二時分一成二妄執義一是正釋通妨一義 T2217_.59.0713b11: 也。何云二別義一乎。況後至二文處一釋二第三劫一時 T2217_.59.0713b12: 或釋二舟車神通至到一處一或判二巧拙難易不
T2217_.59.0713b15: 答。祕密意若分證若究竟皆簡二時分一故結二何 T2217_.59.0713b16: 論時分耶一。今分證究竟即如二一生二生二類一 T2217_.59.0713b17: 故。金剛頂經略釋云。若能受持思修不レ經二 T2217_.59.0713b18: 三大劫一十六大生乃至現生證二如來大覺位一
T2217_.59.0713b22: 與二一生成佛一有二寛*狡一。一生二生同不レ捨二肉 T2217_.59.0713b23: 身一故即身成佛攝也。又佛惠初心是祕密分
T2217_.59.0713b26: 眞言分證與二顯究竟一一處故云レ爾。非レ謂三祕 T2217_.59.0713b27: 密中無二分滿一也。故疏第一釋二初地成佛一云。
T2217_.59.0713c01: 義。准二祕記釋一者。初心者因滿望レ果云二初 T2217_.59.0713c02: 心一歟。或佛果初刹那歟。然則究竟成佛。若 T2217_.59.0713c03: 一生下雖三上明二時分妄執三劫成佛一。未レ判二 T2217_.59.0713c04: 勝劣取捨一。故度二三妄一成佛是密即身成佛故
T2217_.59.0713c07: 生成佛一也 T2217_.59.0713c08: 然就第一重内等者。抄第三云。然第一重内 T2217_.59.0713c09: 復有二三重三妄執一。今初出世心生即離二初三 T2217_.59.0713c10: 妄執一。謂世間衆生從二無始一不レ了二我之自性一。 T2217_.59.0713c11: 唯依二諸蘊一執レ有二實我一。由レ執レ我故起二種種 T2217_.59.0713c12: 惑一造二種種業一受二種種報一成二三毒根一。今瑜伽 T2217_.59.0713c13: 行者從二初發心一依二眞言門一了知心相一於二諸 T2217_.59.0713c14: 蘊中一即離相在内外觀レ之皆不可得即離二我
T2217_.59.0713c17: 付二初劫所斷麁妄執一又細分有二三重三妄執一 T2217_.59.0713c18: 第一謂以二貪嗔癡三毒一爲二三妄一。此中攝二經 T2217_.59.0713c19: 所説一重百六十心一。謂付二六十心一於二一一 T2217_.59.0713c20: 心一各有二麁細重重。其中深細攝二乃至極細妄 T2217_.59.0713c21: 執一。其中麁淺此即當二毘曇所レ叙聲聞人見 T2217_.59.0713c22: 道位所斷一也。故住心論第四云。此唯蘊無 T2217_.59.0713c23: 我一句中攝二一切小乘法一盡。故今聲聞乘名二
T2217_.59.0713c28: 唯蘊無我言雖レ通二三道一。且就レ初得二總名一歟。 T2217_.59.0713c29: 例如二無雲天一。云二最初解了一是顯二見道位一也。 T2217_.59.0714a01: 問。麁妄中既分二三重一。第二第三應二亦爾一耶。 T2217_.59.0714a02: 答。般若寺抄一云。問。其三重三妄執者何有。 T2217_.59.0714a03: 答。毎二三重妄執一各有二三重一。凡九重妄執耳。 T2217_.59.0714a04: 問。爾初重妄執云二三妄執一。何。答。初重妄執 T2217_.59.0714a05: 建立麁妄執・細妄執・極細妄執一也。餘二重 T2217_.59.0714a06: 妄執亦如レ是也。問。於レ劫亦可レ在二九劫一。三劫 T2217_.59.0714a07: 各三劫之故。答。爾云有二何妨一問。爾疏正文 T2217_.59.0714a08: 何。答。説二三重妄執一畢次文云二凡有三重三
T2217_.59.0714a11: 内三種亦立二麁細等名一如レ次可レ配。見修相 T2217_.59.0714a12: 望修惑是細故種子極細義也。但出二疏正文一
T2217_.59.0714a16: 執出世間心生一者。於二妄執一有二多種一。一者百 T2217_.59.0714a17: 六十心三重度故云二三妄執一。二度二世間心一 T2217_.59.0714a18: 離我倒所生三妄一名レ越二三妄執一。三六根六 T2217_.59.0714a19: 境六識制伏此三一故超二三妄執一。四者斷二業 T2217_.59.0714a20: 煩惱無明一故云レ度二三妄執一。問。此四妄執配 T2217_.59.0714a21: レ人云何。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。若隨レ根而論レ之凡 T2217_.59.0714a23: 有二三種三妄執一。問。第一三妄約二何人一耶。答。
T2217_.59.0714a26: 以二麁妄中三重一爲二顯乘大小乘人所斷一矣。 T2217_.59.0714a27: 准二此釋一第二第三劫不レ可レ有二三種三妄一歟。 T2217_.59.0714a28: 六十心文可レ局二第一重一歟 T2217_.59.0714a29: 所謂根境界等者。教相抄云。第二三妄執者。 T2217_.59.0714b01: 於二根境識三法一所レ起妄執也。是謂聲聞所斷 T2217_.59.0714b02: 修惑故云二三果學人所留滯一。於二十八界諸法 T2217_.59.0714b03: 自相一所レ起修惑非二須陀所斷故云二三果所
T2217_.59.0714b07: レ不レ斷二修惑一修道攝。第十六心是已曾釋 T2217_.59.0714b08: 故所斷言正約二一來不還一歟。前抄云レ非二須 T2217_.59.0714b09: 陀所斷一也。若約レ云二所留滯一三果皆依二後 T2217_.59.0714b10: 惑一故歟。或隨在何道一斷レ惑得二果道一故云二三 T2217_.59.0714b11: 果所斷一歟。問。何故根境識云二修惑一耶。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: 無記心王爲二所依境一修惑爲二能縁一。是所縁
T2217_.59.0714b19: 相應迷レ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: 見斷邊攝二第一三妄一故。然此十八界中染心 T2217_.59.0714b25: 王及心所等成二妄執一法皆自性斷也。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: 爲二能縁一修惑云二妄執一也。或又若約二眷屬體一 T2217_.59.0714b28: 五根五境等亦妄執攝歟。猶如二第三妄執擧 T2217_.59.0714b29: 業矣。故釋論記釋二執相應染一云。眷屬亦通二
T2217_.59.0714c03: 久一也。又前見惑頓斷。今修惑漸斷。前惑斷故 T2217_.59.0714c04: 云二修行一。後惑未レ斷故云二留滯一也。又義。根境 T2217_.59.0714c05: 界三妄是法執也。故下釋二淹留修行一云二法執 T2217_.59.0714c06: 當心一。又大疏抄釋二第一重三妄一云。三妄執自
T2217_.59.0714c11: 私案。於二十八界諸法一有二體用一。迷レ用是人執 T2217_.59.0714c12: 修惑也。迷レ體是法執也。然前義爲レ勝。所以 T2217_.59.0714c13: 初重三妄皆約二所斷一故。又若約二法執一者設 T2217_.59.0714c14: 聲聞無學設縁覺無學亦應二留滯一。何局二三果一 T2217_.59.0714c15: 乎。又有下不レ示二修斷一之過上故。又下文如二下 T2217_.59.0714c16: 抄一 T2217_.59.0714c17: 如内外十二界等者。或云。如者若義也。謂於二 T2217_.59.0714c18: 根・境・界文一有二二意一。十八界義如レ先。又若内
T2217_.59.0714c21: 惑三毒一故云二三妄一也。例如三第一重於レ蘊起二 T2217_.59.0714c22: 我倒所生三毒一也。或云二内外十二界一。界字 T2217_.59.0714c23: 通二根・境一歟。或義。初云二唯蘊一擧二五蘊一。今言二 T2217_.59.0714c24: 根・境・界一示二十八界一。此三妄等中未レ明二處門一。 T2217_.59.0714c25: 故釋二十二處一也。十八界中以二六識一合二意根
T2217_.59.0714c28: 二義意。如者指事義也。或云。義章中依二成 T2217_.59.0714c29: 實意一釋二法入之中分出六識一。此意以二六識一 T2217_.59.0715a01: 可レ合二法處一歟。然大小乘所判皆六識攝二意 T2217_.59.0715a02: 根一成實意未レ審矣 T2217_.59.0715a03: 所謂業煩惱株杌等。問答云。四斷二業・煩惱・
T2217_.59.0715a06: 也。何開爲レ二。所生十二因縁何非二其數一。故
T2217_.59.0715a11: 煩惱株杌及無明種子一。疏釋明鏡者也。但 T2217_.59.0715a12: 至二疏下釋幷論釋一者未二必三妄義一。擧二所斷 T2217_.59.0715a13: 所觀一歟。又煩惱無明別立約二過現一也。故實 T2217_.59.0715a14: 範阿字義云。私案。經言レ業者行・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: 所生故云レ生也。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。今謂不レ爾。株杌亦名二習氣一而爲二縁覺 T2217_.59.0715a25: 所斷一也。故論釋二縁覺一云。業惱株杌猶レ此而
T2217_.59.0715a29: 者其理不可。抄株杌種子爲二聲聞無學所斷一 T2217_.59.0715b01: 故與二今意一是異耳。彼又十二因縁云二大樹一。今 T2217_.59.0715b02: 於二無明一分二樹根一故。疏下釋大師釋懸會矣」 T2217_.59.0715b03: 即是無學聖人等者。抄云。言二即是無學至最 T2217_.59.0715b04: 難斷處一者。即非想地第九品煩惱最極微細
T2217_.59.0715b09: 斷不一故。又安然菩提心義三云。今文業・煩惱
T2217_.59.0715b12: 與二大師一異。業・煩惱株杌爲二現行一爲二聲聞所 T2217_.59.0715b13: 斷一故。大師意株杌同二習氣一也。最難斷義准 T2217_.59.0715b14: レ抄可レ得レ意歟。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。所斷既越二聲 T2217_.59.0715b16: 聞分齊一故云二最難斷處一。縁覺智惠深二聲聞一 T2217_.59.0715b17: 故。故十住心論第五云。辟支佛智惠深利故 T2217_.59.0715b18: 能以二總別之相一深觀察之一見二一切集法皆 T2217_.59.0715b19: 是滅法一。此與二聲聞一異故。拔二業・煩惱株杌及
T2217_.59.0715b22: 所滯一不レ擧二無學所斷一縁覺所除云二無學聖 T2217_.59.0715b23: 人所斷一不レ擧二學位所斷一者凡今經所説三瑜 T2217_.59.0715b24: 祇行*者欲レ顯三眞言勝二餘教一。而大小諸乘人 T2217_.59.0715b25: 所修諸行從レ淺至レ深漸次擧レ之以爲二眞宗方 T2217_.59.0715b26: 便一也。故初出二聲聞行一次示二縁覺斷一。然此二 T2217_.59.0715b27: 人倶有二學無學二位一。聲聞擧二其學位一讓二無 T2217_.59.0715b28: 學於縁覺一。縁覺示二其果位一預二學位於聲聞一。 T2217_.59.0715b29: 是則隱顯爲レ義耳。又三果學人者後三果 T2217_.59.0715c01: 也。此人對二縁覺果位一猶有二學處一故云二學 T2217_.59.0715c02: 人一。縁覺不レ擧二學位一者以二聲聞人一爲二縁覺因 T2217_.59.0715c03: 人一也。或又三果學人者前三果也。無學聖 T2217_.59.0715c04: 人者第四果也。然此無學果人有二所斷一者有下 T2217_.59.0715c05: 聲聞無學轉成二獨覺一之義上故。故住心論云。
T2217_.59.0715c08: 株杌等一方證二中乘極果一。所以云二無學聖人最
T2217_.59.0715c11: 也。例如二起信論如菩薩地盡等總別二句一。意
T2217_.59.0715c14: 可レ闕レ彼故。又云。後三果者第二三妄迷二十 T2217_.59.0715c15: 八界修惑。既爲二彼惑一所二留滯一處。無學果 T2217_.59.0715c16: 豈有二彼義一乎。應レ知今文含説聲聞無學一釋二 T2217_.59.0715c17: 聲聞應果習難斷義一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: 留滯處一故。前三果各進斷二三果修惑一故。云二 T2217_.59.0715c24: 三果所度一也。若不レ爾者無學既無二所斷一。何 T2217_.59.0715c25: 云二三果所度一乎。光釋斷二修惑一而所レ得果故 T2217_.59.0715c26: 與二今留滯一義異耳。但縁覺不レ擧二學位一者聲 T2217_.59.0715c27: 聞四果同二縁覺學位一故。唯識章云。又上必
T2217_.59.0716a02: 人法二執一中。今三種攝二人執見修無學所斷一。 T2217_.59.0716a03: 顯二一重法倒一也。或云。此法倒攝二今業煩惱一 T2217_.59.0716a04: 也。故下文明二法倒一云二業煩惱網一故。凡拔業 T2217_.59.0716a05: 煩惱等文。雖レ通二二執斷一。今約二無學所斷一云二 T2217_.59.0716a06: 違世心一也。若依二菩薩法執斷義一。又離二違世一 T2217_.59.0716a07: 矣。猶如三彼如菩薩地盡含二因滿果滿一也。或又 T2217_.59.0716a08: 拔業煩惱句雖レ約二拔二倒一。今約二無學斷一云二 T2217_.59.0716a09: 湛寂一歟。例如三唯識論云二二乘見道唯斷一種 T2217_.59.0716a10: 菩薩見道倶斷二種一耳。若爾何第三劫業・煩 T2217_.59.0716a11: 惱。不レ在二此句中一耶。彼隔二僧祇一故。此一僧祇 T2217_.59.0716a12: 内故。又大疏抄釋下三重三妄各有二麁細極細 T2217_.59.0716a13: 三妄一凡爲中九重妄執上畢云。問。爾疏正文何。 T2217_.59.0716a14: 答。説二三重妄執一畢次文云。凡有二三重三妄
T2217_.59.0716a17: 學摩訶衍人等者。抄云。謂學二大乘一之人。初 T2217_.59.0716a18: 得二出世初心一。即是越二我倒麁妄執一。名二出世初 T2217_.59.0716a19: 心一。此與二小乘見道預流果一適齊。謂上疏云。
T2217_.59.0716a26: 依二顯教大乘一初發心時。聞二心性不生一深信二 T2217_.59.0716a27: 其理一。雖レ然一爲二我見等倒惑一所レ覆未レ得二空觀 T2217_.59.0716a28: 現前一。爾時數數學二觀解一。謂蘊・界・入等集成 T2217_.59.0716a29: 人一。此人者以レ心爲レ主。然蘊・界等是因縁所 T2217_.59.0716b01: 生法。推求其性一不可得也。若心依レ何而住。 T2217_.59.0716b02: 故心即不生。成二此觀一時。離二諸見網一故云二小 T2217_.59.0716b03: 乘見道齊一。然此菩薩雖下與二小乘見道一齊上。不 T2217_.59.0716b04: レ墮二聲聞位一。聲聞觀二陰上無人一。菩薩知二心性 T2217_.59.0716b05: 不生一故。又二乘闕二慈心一。菩薩具二大悲一。依二此
T2217_.59.0716b08: 又以二眞言行者一爲二能寄齊一。是疏前後例也。 T2217_.59.0716b09: 又六無畏段經中但説二所寄齊顯乘一。疏中兼 T2217_.59.0716b10: 示二能寄齊密行一。今又順レ彼故。又淨菩提心少
T2217_.59.0716b13: 言行者三世無障礙戒一云中住二此戒一時無量見 T2217_.59.0716b14: 網皆悉淨除上之故。又今卷下欲レ釋二寂然界一 T2217_.59.0716b15: 云。以行者於二瑜伽中一湛寂之心雖二已明顯一
T2217_.59.0716b18: 云レ非二如實巧度一。是拙度菩薩也。而下擧二顯 T2217_.59.0716b19: 密二行一云二巧拙難易一故。又云。同以二無言説 T2217_.59.0716b20: 道一得二諸法實相一。三乘倶證二偏眞理一故。又云二 T2217_.59.0716b21: 同共一法中而昇沈有異一。同二智論三乘共十
T2217_.59.0716b24: レ擧寂然界菩薩。是此菩薩昇進位也。彼既屬二 T2217_.59.0716b25: 偏眞理一顯人也。此何不レ然乎。又修禪定等度
T2217_.59.0716b28: 立二四妄執一時。初劫三妄中第一云二大乘人所 T2217_.59.0716b29: 斷一。此外以二第一三妄一爲二眞言行所度一。故依二 T2217_.59.0716c01: 如レ是等文理一顯人而非二眞言行者一也。二義 T2217_.59.0716c02: 中後義爲レ勝。但至二能寄齊一者非レ爲二密人一。於二 T2217_.59.0716c03: 三乘人一。經中縁覺菩薩但説二極位一也。故縁覺 T2217_.59.0716c04: 擧二無學一云二拔業惱株杌等一。菩薩明下度二法 T2217_.59.0716c05: 倒一之位上。云二彼離違順八心等一之故。上兼レ下 T2217_.59.0716c06: 故。前斷位寄二聲縁斷位一示レ之也。全非二顯密 T2217_.59.0716c07: 相對一也。又六無畏文異二今文一。彼但説二如常一 T2217_.59.0716c08: 顯二密行一。此説レ極顯二淺位一故。若如レ彼學大乘 T2217_.59.0716c09: 人爲二眞言行者一。寂然菩薩顯密中何。若如二六 T2217_.59.0716c10: 無畏一爲二顯人一者。何學大乘人不レ齊レ彼矣。若 T2217_.59.0716c11: 爲二密人一者。寄レ顯明密行一之時。無二所寄齊一而 T2217_.59.0716c12: 直出下眞言行者度二法倒一之位上。況案二六無畏 T2217_.59.0716c13: 寄齊一。以二密人未斷惑位一同二顯人斷證位一。豈 T2217_.59.0716c14: 非レ違二彼例一乎。故知於下證二偏眞理一之顯行三 T2217_.59.0716c15: 乘上。而顯二斷惑異一也。又淨菩提心名何遮レ顯 T2217_.59.0716c16: 矣。如レ云二淨心最初生起一。外種子心猶得二此 T2217_.59.0716c17: 稱一矣。又下釋者度二見網一顯密同故。猶如二大 T2217_.59.0716c18: 小相似一。何以言レ同。云二其體無異矣。又於二瑜
T2217_.59.0716c22: 況顯行二乘密行菩薩合論成二三乘義一。甚以 T2217_.59.0716c23: 不可矣。問。下文中於二寂然菩薩一作二常途祕 T2217_.59.0716c24: 密二釋一。若此菩薩但顯人。何作二祕密釋一耶。 T2217_.59.0716c25: 依レ之疏第三明二十六重深行一出二寂然界阿 T2217_.59.0716c26: 闍梨一。此豈非二眞言行者一乎。但大師釋約二總 T2217_.59.0716c27: 別義一擧二大乘人所斷一。非レ謂レ不二密人一矣。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。經二一僧祇一證二寂然界一也。今
T2217_.59.0717a03: 又雜問答釋約二總別一非レ理。若爾三果學人無 T2217_.59.0717a04: 學聖人。亦眞言行者乎。所以彼釋下立二四妄一
T2217_.59.0717a07: 不レ示二顯大乘機一之過上。根機非一中。無二顯大 T2217_.59.0717a08: 乘機一矣。第三釋者。彼次上釋云。若觀二前人一
T2217_.59.0717a11: 薩即非二密人一也 T2217_.59.0717a12: 然彼行者等者。此下以二學大乘人修惑斷 T2217_.59.0717a13: 位一。與二三果學人位一齊也。教相抄云。心云。菩 T2217_.59.0717a14: 薩前雖下觀二蘊無性一知中心不生上。以二觀解未熟 T2217_.59.0717a15: 故有二法執一。猶愛二禪定智惠等功徳一起二修所 T2217_.59.0717a16: 斷惑一故。亦次觀二定惠等功徳法之無性一。斷二 T2217_.59.0717a17: 無所有處已下地所レ起根・境・識三妄執一。是第 T2217_.59.0717a18: 二重三妄也。此與二小乘三果學人位一齊。然
T2217_.59.0717a21: 禪惠等法一。而溜滯故立二法執名一。非二實法執一。 T2217_.59.0717a22: 例如下起信中於二法執一立中人見稱上也。雖不起 T2217_.59.0717a23: 我倒等者。謂此位雖レ不レ起二見惑我倒一。而迷二
T2217_.59.0717a26: 初心。但度二見網一未レ斷二修惑一。修斷非二此位一。何 T2217_.59.0717a27: 耶。又義。法執留滯義也。既云二法執當心一故。 T2217_.59.0717a28: 又不起我倒者。准二下我蘊兩倒之文一。若見若 T2217_.59.0717a29: 修人執煩惱悉可レ云二我倒一。故知雖レ不レ起二人 T2217_.59.0717b01: 我倒一。猶有二法執一而留滯之義也。蘊倒是法執
T2217_.59.0717b04: 矣。又三乘中菩薩所入深。若不レ斷二法執一何 T2217_.59.0717b05: 有二此理一矣。又義。此菩薩約二未斷惑一成二留滯 T2217_.59.0717b06: 義一歟。此菩薩湛寂位未レ度二法倒一故。又前後 T2217_.59.0717b07: 位既齊二人執斷位一。中間何明二法執斷義一。又
T2217_.59.0717b13: 三妄一也。若下八地云二下地一者。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: 聞地云二下地一者。縁覺所斷無明種子。既人執 T2217_.59.0717b16: 習氣也。聲聞所斷分齊何云二法執一乎。故知今 T2217_.59.0717b17: 所斷人執修惑也。若約二法執斷一者違二諸文一。 T2217_.59.0717b18: 故湛寂菩薩類二水中蓮華一。未レ度二法倒一故。若 T2217_.59.0717b19: 約二未斷惑一者。非三啻違二前後例一。亦違二所寄齊 T2217_.59.0717b20: 三妄一故。更出二一解一云。於二經一文一含二大小二 T2217_.59.0717b21: 義一故。疏家作二二釋一也。經中學大乘人出世 T2217_.59.0717b22: 初心。説二唯蘊無我一。是似同小乘見道一故也。 T2217_.59.0717b23: 後二文無寄齊説一。可レ悉レ之 T2217_.59.0717b24: 然亦稍離下地三執等者。此下以二學大乘人 T2217_.59.0717b25: 煩惱障習氣斷位一。同三支佛拔二業惱株杌一也。 T2217_.59.0717b26: 故下文云。行者未レ過二此劫一。與二辟支佛位一齊
T2217_.59.0717b29: 乘無學一也。謂行者雖下有二法執當心一非中如實 T2217_.59.0717c01: 巧度上。然亦稍離一下之八地三妄執一故。復能 T2217_.59.0717c02: 拔二第九地我執家業及煩惱根本無明種子 T2217_.59.0717c03: 所生十二因縁大樹一。又解。然亦稍離下地三 T2217_.59.0717c04: 妄執者。此同二不還果一也。能拔業煩惱等者。 T2217_.59.0717c05: 此同二無學果一也。行者能知二如レ是甚深實相 T2217_.59.0717c06: 之法。有佛無佛性相常一耳。證二此理一時。退非二 T2217_.59.0717c07: 二乘拆法一。進非二別圓一。乃是三獸渡河共空意
T2217_.59.0717c10: 也。非想一地惑。屬二第三重妄執一。是無學人所 T2217_.59.0717c11: 斷故。此位與二小乘縁覺一齊。又離下地三執 T2217_.59.0717c12: 者。指二聲聞地一云二下地一。此時與二聲聞所斷一齊 T2217_.59.0717c13: 故云二離下地三執一也能拔業煩惱等者。縁覺 T2217_.59.0717c14: 所斷。此可レ云二上地煩惱一。是即聲聞屬二學地一。 T2217_.59.0717c15: 縁覺屬二無學一故。聲聞云二下地一耳。若依二抄義一 T2217_.59.0717c16: 與レ此別。抄心以二拔業煩惱等一云二聲聞無學 T2217_.59.0717c17: 所斷一。大師以二此心一爲二縁學所住一。又抄心以二 T2217_.59.0717c18: 摩訶衍人一。云下退非二二乘拆法空一進非中別圓 T2217_.59.0717c19: 菩薩上。大師心初若湛寂・若寂然・皆屬縁覺
T2217_.59.0717c22: 凡位斷故云二稍離下地一。其義然。聲聞未二必 T2217_.59.0717c23: 然一。但超越證不還中有二此類一歟。謂凡位斷二 T2217_.59.0717c24: 欲九品惑一盡。乃至或斷二無所有處煩惱盡後 T2217_.59.0717c25: 入二見道一。斷二遣惑一盡至二道類智一。超證不還 T2217_.59.0717c26: 果一故。此中斷二下八地惑一盡入二見道一證二第三 T2217_.59.0717c27: 果一人。進斷二非想地惑。起二九無間九解脱道一 T2217_.59.0717c28: 證二無學果一故。惠暉疏。聲聞無學十八念者 T2217_.59.0717c29: 指レ此歟。上最難斷處釋二非想第九品一。是約二 T2217_.59.0718a01: 第九無間道所斷一也。*故倶舍云。斷二初定一 T2217_.59.0718a02: 品一至二有頂八品。皆阿羅漢向。第九無間道名二
T2217_.59.0718a06: 下一。今約二四果一論二上下一歟。前又通二二乘一。今 T2217_.59.0718a07: 局二聲聞一故異也。今此兩釋皆不レ合二疏意一。今 T2217_.59.0718a08: 段本意。拔二業・*惱株杌一。專知二十二因縁甚深 T2217_.59.0718a09: 法一爲レ宗。此但縁覺智分非二聲聞所知一。故疏 T2217_.59.0718a10: 第七云。如一聲聞極觀察智一。解了唯蘊無我一。 T2217_.59.0718a11: 以二厭怖心重一故。疾斷二煩惱一自證二涅槃一。不レ能下 T2217_.59.0718a12: 分別推求十二因縁實相甲。辟支佛智惠深 T2217_.59.0718a13: 利故。能以二總別之相一深觀察之一。見二一切集 T2217_.59.0718a14: 法皆是滅法一。此與二聲聞一異也。阿含云。十二
T2217_.59.0718a17: 爲下此與二聲聞一異上。何背二疏分明釋一。云下或同二 T2217_.59.0718a18: 聲聞無學一或通中聲縁上乎。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: 辟支佛觀二一切集法皆悉如二涅槃相一。於二種種
T2217_.59.0718a23: 常爾義一故斷二習氣一也。故云二戲論息一也。又大 T2217_.59.0718a24: 師住心論中。引二同性經聲聞十地縁覺十地一。 T2217_.59.0718a25: 而證二住心淺深一之中。縁覺有二甚深十二因 T2217_.59.0718a26: 縁地・甚深利智地一。疏釋自契二此經一矣。又聲 T2217_.59.0718a27: 聞第十地立二阿羅漢地一。是約レ斷二正使一歟。縁 T2217_.59.0718a28: 覺第十地出二習氣漸薄地一。是當三今拔二株杌種 T2217_.59.0718a29: 子一。應レ知依二此經意一聲聞十地云二下地一。縁覺 T2217_.59.0718b01: 爲二上地一也。故論第五擧二疏第七釋・今經文・ T2217_.59.0718b02: 同性經三文一。成三縁覺勝二聲聞一。既此意矣。又 T2217_.59.0718b03: 嘉祥釋云。同性經明二縁覺一有二十地一。十地中 T2217_.59.0718b04: 有二習氣薄地一。以二根利鈍一長斷二習氣一名二中
T2217_.59.0718b07: 下地一。支佛地云二中地一。菩薩地云二上地一歟。故 T2217_.59.0718b08: 疏下云。故以二三乘上中下出世心一合論一阿 T2217_.59.0718b09: 僧祇劫一。即此意歟。若爾何約二三界九地一。以二 T2217_.59.0718b10: 非想地惑一云二株杌種子一乎。非想九品。亦聲 T2217_.59.0718b11: 聞所レ斷修惑攝故。又義。約二九地一又爲二縁覺 T2217_.59.0718b12: 所斷一無レ違。故住心論五云。或云。明二獨覺一者。 T2217_.59.0718b13: 此有二二種一。一者麟覺二者部行。此二成覺斷二 T2217_.59.0718b14: 見修惑一。都有二一百六十心一。諸縁覺乗法爾皆 T2217_.59.0718b15: 於二凡位時一。無所有處已下諸惑先已斷竟。後 T2217_.59.0718b16: 入二見道一有二十六心一。但法忍法智不レ斷レ惑。可 T2217_.59.0718b17: 知斷二修所斷惑一。上之八地。毎二地地一九品各 T2217_.59.0718b18: 有二二心一。合有二一百三十四心一。通二前見位一。總
T2217_.59.0718b21: 杌及種子。與二非總第九品惑一倶斷歟。故上文 T2217_.59.0718b22: 云二無學聖人所斷一也。所以縁覺一百六十 T2217_.59.0718b23: 心取レ果。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。何起二上七地無間解 T2217_.59.0718b25: 脱一耶。答。凡正理心。除二菩薩一餘人皆無二超越 T2217_.59.0718b26: 功能一故。起二下地道一爲二加行一。起二非想地心一 T2217_.59.0718b27: 也。又婆沙意。麟覺如二菩薩一。三十四心證二獨 T2217_.59.0718b28: 覺菩提一也。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: 若爾何不レ起二欲界道一耶。答。正理云。根本非
T2217_.59.0718c06: 耶。又獨覺唯依二第四定一得二菩提一。寧依二彼定一 T2217_.59.0718c07: 起二下三禪斷對治一乎。或云。此獨覺。向中必 T2217_.59.0718c08: 得二不還一故。欲九無間八解脱。是不還向道攝 T2217_.59.0718c09: 故。豈得二勝果道一後還起二劣向道一乎。故不レ起二 T2217_.59.0718c10: 欲界道一也問。若爾何起二法忍法智一耶答。彼 T2217_.59.0718c11: 有二超越功能一菩薩猶起。況獨覺耶。故惠*暉 T2217_.59.0718c12: 疏云。方斷二見惑一以二初起難一。能斷二修惑一非二初 T2217_.59.0718c13: 起一故。麟喩及佛・法智忍爲二方便一引二類智忍一
T2217_.59.0718c16: 三十四心斷結成佛菩薩一歟。又齊二小乘見道 T2217_.59.0718c17: 位一可レ作二此釋一。如何。答。雖二大乘菩薩一。以二人 T2217_.59.0718c18: 執斷位一寄同聲縁斷位一時。聲聞未二必凡位 T2217_.59.0718c19: 斷一。故同二彼見道一未レ出二凡位斷一也。獨覺必凡 T2217_.59.0718c20: 位斷故。齊レ彼時出二凡位斷一也。所以寄二聲聞 T2217_.59.0718c21: 見修二道・獨覺無學道一顯二人執斷位一也。拔二 T2217_.59.0718c22: 業・惱株杌一位。即非二成佛一故。永異二小乘菩薩 T2217_.59.0718c23: 三十四心斷結成佛一也。此菩薩進度二法倒一 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。何更云レ生二十二因縁一耶。答。實範云。經言 T2217_.59.0718c27: レ業者行・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レ生也。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。生者名二七事體一。非二詞字一也。*故經具縁
T2217_.59.0719a09: 爲レ取二種子習氣一也 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。能以二總別之相一深觀察之一。見二一切 T2217_.59.0719a12: 集法皆是滅法一。此與二聲聞一異也。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。聲聞法中亦有二説處一 T2217_.59.0719a18: 但少分。如二雜阿含經中説一。有二一比丘一。問レ佛。 T2217_.59.0719a19: 十二因縁此是爲二佛作一爲二是餘人作一。佛告二 T2217_.59.0719a20: 比丘一。不レ作二十二因縁一。亦非二餘人作一。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。如二無明因縁一故諸 T2217_.59.0719a23: 行。諸行因縁故識。乃至老死因縁故有二憂悲 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。如レ是生滅法。有佛無佛
T2217_.59.0719a29: 衣等物。有佛無佛常於二凡夫一是有。如二涅槃經 T2217_.59.0719b01: 云一。十二因縁。有佛無佛性相常住。但小乘釋 T2217_.59.0719b02: 有二二人一。毘婆闥婆提云。是無爲常住法。薩 T2217_.59.0719b03: 婆多彈云。恒有爲レ常。如レ火。有佛無佛常熱。 T2217_.59.0719b04: 不レ可レ言二火有佛熱無佛不契。有佛無佛恒 T2217_.59.0719b05: 熱爲レ常。十二因縁亦爾。今明二世諦一亦如レ此。
T2217_.59.0719b08: 耶。復今疏所レ引阿含經者。豈非二論所引經一 T2217_.59.0719b09: 乎。龍樹亦云者。指二今論文一歟。但今所引阿 T2217_.59.0719b10: 含經。全同章所引涅槃經文一也。然章意依二 T2217_.59.0719b11: 舊婆沙説一云二無爲常住法一。依二薩婆多一。有爲 T2217_.59.0719b12: 法恒有云二常住一。二義倶通二聲聞所知一。如何此 T2217_.59.0719b13: 甚難レ解。然於二阿含十二因縁一有二二意一。流轉 T2217_.59.0719b14: 還滅之義通二二乘所觀一。依レ之疏釋二聲聞極觀 T2217_.59.0719b15: 察智一云。從二無明一至二老死一。此有故彼有。此生
T2217_.59.0719b25: レ常。或三世實有法體恒有云二法位常住一。此等
T2217_.59.0719b28: 未二必聲聞人一。縁覺法又聲聞藏故。性相常住 T2217_.59.0719b29: 義擧二縁覺所知一歟。章釋何強苦勞矣。問。法 T2217_.59.0719c01: 相。大乘猶性相別論。未レ談二相常住之義一。何湛 T2217_.59.0719c02: 寂小乘位許二彼義一乎。答。彼未レ談二隨縁眞如 T2217_.59.0719c03: 及攝相歸性等義一故云二性相別論一。今集法有 T2217_.59.0719c04: 爲相・滅法無爲性。倶有佛無佛常有故云レ爾。 T2217_.59.0719c05: 非レ謂二有爲相即無爲常住體一也。故疏云二集 T2217_.59.0719c06: 法如涅槃相一者即此意耳。問。有爲無爲各 T2217_.59.0719c07: 別而言二常有一者。何異二眞宗生住等諸法常恒 T2217_.59.0719c08: 如是生之義一耶。答。彼生住等即性佛性然 T2217_.59.0719c09: 體故云二常住一。此十二因縁生滅義。無常常 T2217_.59.0719c10: 有故。猶如二相續常一也 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: 利弗問二彌勒一言。今日世尊覩見稻芊一而作二
T2217_.59.0719c20: 即是三乘所得但空*之理。證二此空一故。五根 T2217_.59.0719c21: 本煩惱等皆畢竟不生。故名爲レ寂。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。基師義林章引二優婆塞經一言。三獸渡
T2217_.59.0720a04: 彼文一成二湛寂義一耶。答。抄云。今此初劫文意 T2217_.59.0720a05: 兼得二藏通二教之意一。何以故。有二拆法成空
T2217_.59.0720a09: 云。證二此理一時退非二二乘*柝法一進非二別圓一。
T2217_.59.0720a14: 般若示二人無*淨法一。亦名二如實巧度一。中論云。 T2217_.59.0720a15: 諸法實相三人共得。大品名爲下三乘之人一同 T2217_.59.0720a16: 以二無言説道一斷二煩惱一見中第一義上。亦名二共般
T2217_.59.0720a20: 歟。若不レ爾者前後相違故。又安然釋二今疏 T2217_.59.0720a21: 文一云。此明二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。此文大同三止觀第六
T2217_.59.0720a29: 乘之人自爲三已得二涅槃一生二滅度想一沈也。菩 T2217_.59.0720b01: 薩以二不住道一發起大悲一昇也。譬如二同坑
T2217_.59.0720b04: 強弱一河水有二底岸一。兎馬力弱。雖レ濟二彼岸一。 T2217_.59.0720b05: 浮淺不レ深又不レ到レ底。大象力強倶得二底岸一。 T2217_.59.0720b06: 三獸喩二三人一。水喩二即空一底喩二不空一。二乘智 T2217_.59.0720b07: 少不レ能二深求一。喩レ如二兎馬一。菩薩深喩レ如二大 T2217_.59.0720b08: 象一。水軟喩レ空。同見二於空一不レ見二不空一。底喩二
T2217_.59.0720b11: 有異也。故嘉祥釋云。但取二智優劣一譬二三車
T2217_.59.0720b15: 案。二乘斷惑有二淺深一故謂下聲聞斷二正使一縁
T2217_.59.0720b19: 十地即是此教位次也。一乾惠他。未レ有二理 T2217_.59.0720b20: 水一故得二其名一。即外凡位。而藏教五停心總別 T2217_.59.0720b21: 等三位齊。二性地。伏二見思惑一即内凡位。與二 T2217_.59.0720b22: 藏教四善根一齊。三八人地。四見地。此二位 T2217_.59.0720b23: 斷二三界見惑一盡見二眞諦理一與二藏教初果一齊。 T2217_.59.0720b24: 五薄地。斷二欲界九品思前六品一與二藏教二果一 T2217_.59.0720b25: 齊。六離欲地。斷二欲界九品思一盡與二藏教三 T2217_.59.0720b26: 果一齊。七已辨地。斷二三界見思惑一盡但斷二正 T2217_.59.0720b27: 使一不レ能レ侵レ習。如二燒レ木成炭。與二藏教四果一 T2217_.59.0720b28: 齊。聲聞位齊レ此。八辟支佛。更侵二習氣一如二 T2217_.59.0720b29: 燒炭成灰一。九菩薩地。正使斷盡與二二乘一同。 T2217_.59.0720c01: 扶習潤生淨二佛國土一。十佛地。以二一念相應 T2217_.59.0720c02: 惠一頓斷二殘習一成佛。正習倶除如二炭灰倶盡一。 T2217_.59.0720c03: 經云。三獸度レ河。謂象馬兎也。論二斷惑不同
T2217_.59.0720c06: 地一。然彼下寄二三果一之位當二薄地離欲已辨三 T2217_.59.0720c07: 地一也。然亦下同二無學一之位當二支佛地。寂然 T2217_.59.0720c08: 界位當二佛地一也。菩薩地可レ屬二湛寂一歟。但於二 T2217_.59.0720c09: 通教一有二當通被接二類。故同釋云此教三乘 T2217_.59.0720c10: 因同果異。證果雖レ異同斷二見思一同出二分段一 T2217_.59.0720c11: 同證二偏眞一。然於二菩薩中一有二二種一。謂利鈍。鈍 T2217_.59.0720c12: 則但見二偏空一止成二當教果頭佛一。行因雖レ異 T2217_.59.0720c13: 果與二藏教一齊。若利根菩薩非二但見空兼見二 T2217_.59.0720c14: 不空一。不空即中道。分二二種一。謂但・不但。若見二
T2217_.59.0720c18: 見思正習一未二法執一故。又今菩薩不レ可レ云二 T2217_.59.0720c19: 被*接一。彼斷二無明一而見二中道一故。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: 書判二名別義通次位一時。三乘共十地第十地 T2217_.59.0720c22: 云二佛地一。以二一念相應惠一斷二餘殘習氣一亦斷二 T2217_.59.0720c23: 小分塵沙惑一成二勝應佛一。是同居土佛。又通二
T2217_.59.0720c26: 又録中以二大象一喩下見二不空一菩薩上故。或又准三 T2217_.59.0720c27: 淨影執取相爲二法執一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二人執一故不二 T2217_.59.0720c29: 相違一。又但彼天台以二藏通二教一如レ次爲二*拆 T2217_.59.0721a01: 空體空一。若一分不レ斷二法執一。何成二體空之義一 T2217_.59.0721a02: 矣。問。今文釋二湛寂義一引二三獸度河之説一。何 T2217_.59.0721a03: 以二寂然菩薩一爲二湛寂攝乎。答。凡今三乘中 T2217_.59.0721a04: 菩薩者寂然界菩薩也。所以經中明二三乘一時 T2217_.59.0721a05: 上兼レ下故。菩薩人執斷位讓二二乘一而不二別 T2217_.59.0721a06: 説一。然疏家採二經意一以二寂然菩薩人執斷位一 T2217_.59.0721a07: 寄二二乘一顯レ之云二學大乘人一。非レ謂二別人一也。 T2217_.59.0721a08: 若學大乘人別菩薩何經中湛寂位不レ説レ彼 T2217_.59.0721a09: 乎。縁覺亦爾。學位所斷讓二聲聞一而不二別明一。 T2217_.59.0721a10: 依レ之慈恩唯識章云。上必兼レ下。二乘境行必
T2217_.59.0721a14: レ爾者何云二昇沈有異一。所以釋三菩薩勝二支佛一 T2217_.59.0721a15: 云二心垢漸除淨心漸現一。此豈非レ度二法倒一乎。 T2217_.59.0721a16: 又云二便得菩提心勢力能以不住道等一。是又 T2217_.59.0721a17: 法執斷方便也。故下釋二寂然菩薩一云。然以二 T2217_.59.0721a18: 菩提心勢力一還能發起悲願一。從レ此以後三乘
T2217_.59.0721a21: 住道等一。定知心垢漸除是度二法倒一之義也。何 T2217_.59.0721a22: 況疏下云二以三乘上中下出世心等一以二寂然一 T2217_.59.0721a23: 爲二三乘隨一一明鏡者歟。依レ之抄云。今此初 T2217_.59.0721a24: 劫文意兼得二藏通二教之意一。何以故。有二*拆 T2217_.59.0721a25: 法成空之義一故。有二三獸度河之理一故。由 T2217_.59.0721a26: レ是疏云。故以二三乘上中下心一合論二一阿僧
T2217_.59.0721a29: 喩二一河一也。然聲聞置二種度門一故釋二昇沈有 T2217_.59.0721b01: 異之義一合三三獸度河有二淺深一也。以二三乘人一 T2217_.59.0721b02: 類二兎馬象一已。同共一法中而昇治有異也
T2217_.59.0721b13: 益功力圓入二涅槃一。故大度論云。如下大香
T2217_.59.0721b16: 覺不二甚忩遽一菩薩用二不住道一之義上。准二此釋一 T2217_.59.0721b17: 未下必依二斷惑一判中昇沈上歟。今義中但出二聲縁 T2217_.59.0721b18: 正習斷異一不レ擧二菩薩斷除一。疏中擧二菩薩斷 T2217_.59.0721b19: 惑一未レ顯二二乘斷惑一。然今疏意二乘斷惑淺 T2217_.59.0721b20: 深先顯故今不レ示。天台通教三乘菩薩斷二餘 T2217_.59.0721b21: 殘習氣一異二縁覺一歟。釋籤云。次通教中倶學二 T2217_.59.0721b22: 般若一故因大同。同座二解脱一習盡不レ等故果
T2217_.59.0721b25: 是同耳
T2217_.59.0721c01: 義雖レ通二三乘一縁覺始終不レ用二言語一故別得二 T2217_.59.0721c02: 極滅語言三昧之稱也。疏第七云。世尊得一無 T2217_.59.0721c03: 礙知見一於レ法自在。能二於無言説法中レ爲作二 T2217_.59.0721c04: 名字轉受二衆生一。辟支佛智惠有レ礙故。是故
T2217_.59.0721c07: 此宗中説有兩種外道等者。抄云。外道有レ多。 T2217_.59.0721c08: 略爲二二種一。一者離佛法外外道。二者附佛法 T2217_.59.0721c09: 外道。名二内外道一。外外道者本源有レ三。一迦
T2217_.59.0721c13: 量寶王一之義上歟。或云。雜問答云。經云二諸佛 T2217_.59.0721c14: 大祕密外道不能知其外道一者有二二種一。一 T2217_.59.0721c15: 外外道。二内外道。問。何言之耶。答。眞言教 T2217_.59.0721c16: 諸佛自内證教故云二内内一。顯教隨レ機而説故
T2217_.59.0721c19: 寶一矣。謂湛寂位亦有二祕密二乘三昧道等一。是 T2217_.59.0721c20: 萬徳之一門開心實相一之祕寶故云レ爾歟。私 T2217_.59.0721c21: 解云。湛寂是如常小乘偏眞理也。眞言行者 T2217_.59.0721c22: 豈沈二彼理一*耶。故六無畏中湛寂爲二所寄一。 T2217_.59.0721c23: 更擧二密行一。應レ知入而不レ識是三乘中二乘也。
T2217_.59.0721c26: 乘諦縁一故云二寶王一也。又云。菩薩淨菩提心 T2217_.59.0721c27: 云二寶王一也。故次上釋云。菩薩悟二如レ是法一時。
T2217_.59.0722a02: 識二無量寶王一是三乘中菩薩也。但雜問答釋 T2217_.59.0722a03: 湛寂教亦隨機説故云レ爾。依又以二今文一證二 T2217_.59.0722a04: 兩種義一。非二全同一歟。或又隨義轉用歟。又依二 T2217_.59.0722a05: 經文一但擧二外外道不知一。然疏中示二入而不 T2217_.59.0722a06: レ知之二乘一。大師又廣通二九種住心一。各據二一 T2217_.59.0722a07: 義一歟。又疏第十九云。今此諸佛之祕一切外 T2217_.59.0722a08: 道所レ不二能知一。然外道有二二種一。一者世間種 T2217_.59.0722a09: 種外道。二謂佛法内有二諸外道一也。以下雖レ入二 T2217_.59.0722a10: 佛法中一。而未丙能知乙如來祕密甲猶是邪見心 T2217_.59.0722a11: 行理外道故。亦名二外道一也。此法乃二種外道
T2217_.59.0722a14: 三乘倶云二内外道一歟。皆不レ知二祕密寶一故 T2217_.59.0722a15: 唯有此一門等者。抄云。過去諸佛無レ不レ説二 T2217_.59.0722a16: 此一門一。即一種權教三乘也。故法華云下尋 T2217_.59.0722a17: 念過去佛所行方便力一我今所得道亦應レ説二 T2217_.59.0722a18: 三乘一等。又一實教大乘。門謂權教三乘。故法
T2217_.59.0722a21: 業依主可レ知矣。私記十一云。應レ知三世諸佛 T2217_.59.0722a22: 誘引諸衆生。三乘方便教中唯有二菩薩乘一 T2217_.59.0722a23: 門一而令三諸子出二三界火宅一。善巧方便門云 T2217_.59.0722a24: 也。問曰。可レ同二法華所レ云唯有一門出於火 T2217_.59.0722a25: 宅義一*耶。答。彼大乘義此小乘義也。雖レ然義
T2217_.59.0722a28: 順二疏釋一。疏前後皆以二二乘一云二内外道一。故然 T2217_.59.0722a29: 上文菩薩云二即知一。無量寶王不レ通二二乘一。故 T2217_.59.0722b01: 知記義勝歟。又法華以二三車一雖レ令レ出火宅一。 T2217_.59.0722b02: 正所レ授是牛車故。又教相抄云。内外道者指二 T2217_.59.0722b03: 小乘部一也。此人雖レ入二一佛法中一不レ信二大乘
T2217_.59.0722b06: レ一。名爲二種種一。其中善解二因明比量一之師以二 T2217_.59.0722b07: 因喩次第一於二此理上一欲レ出二其過一終不レ能レ得。
T2217_.59.0722b10: 比量故還破二外宗一也。故上文云。西方諸菩
T2217_.59.0722b13: 未名眞淨菩提心者。湛寂菩薩雖二淨心漸現一 T2217_.59.0722b14: 未レ斷二法執一故未レ名二眞淨菩提心一也。或又湛 T2217_.59.0722b15: 寂三乘雖下斷二人執一證中人空上未下斷二法執一得中 T2217_.59.0722b16: 法空上故云レ爾也。前心如二水中蓮華一後心如二 T2217_.59.0722b17: 水上蓮華一故云二如蓮華等一也 T2217_.59.0722b18: 以行者於瑜伽中等者。教相抄云*是湛寂心 T2217_.59.0722b19: 有二二種一初明二陰上無人之觀一。尚不レ見蘊等 T2217_.59.0722b20: 性空一故根・塵・識等當レ心不レ現也。次然以已 T2217_.59.0722b21: 下明レ觀二諸法無性一。爲レ治下厭-離有爲一樂中無 T2217_.59.0722b22: 爲之心上修二離著方便一。爲下證二寂然界一之前門上 T2217_.59.0722b23: 也。故湛寂心中有二唯蘊無我諸法無性之二 T2217_.59.0722b24: 心一也。菩提心義第三云。彼出世間心住二蘊
T2217_.59.0722b28: 彼出世間心文一。從二然渉一至二無爲法一者釋住二
T2217_.59.0722c02: 者粗釋二梗概一合二經文一故具不レ擧歟。應レ知此 T2217_.59.0722c03: 意。如是者指二上湛寂一也。惠者人空智也文點
T2217_.59.0722c06: 法空智也。即指下下觀二無性空一即空觀上也。故 T2217_.59.0722c07: 知彼出世間心住於蘊中者結レ上也。故合經 T2217_.59.0722c08: 時置二送句也字一矣有如是惠生後文標句也。 T2217_.59.0722c09: 疏以行者至二無爲法一者重擧二湛寂意一而爲二 T2217_.59.0722c10: 寂然來由一也。然以不明二法空智之行相一也。 T2217_.59.0722c11: 又准二經若於蘊等若字起盡一指二上彼於世 T2217_.59.0722c12: 間心一云二如是惠一歟。疏然以菩提心等者示三 T2217_.59.0722c13: 湛寂菩薩勝二二乘一也。非レ爲レ顯二寂然菩薩一歟。 T2217_.59.0722c14: 置二也字一即此意矣。若爾能於蘊等下釋二即空 T2217_.59.0722c15: 觀一也。十卷義釋無二也字一。依レ此文一然以下順 T2217_.59.0722c16: 釋寂然菩薩一改二若字一云二能於蘊等一。有如是 T2217_.59.0722c17: 下似レ明二寂然菩薩一矣 T2217_.59.0722c18: 觀察無性空者。或云。寂然菩薩觀屬二偏眞理一 T2217_.59.0722c19: 故*拆法空歟。故下釋云。然亦所觀人法倶
T2217_.59.0723a01: 定矣。無性言雖レ通二*拆法一未レ云二既空一。又*拆 T2217_.59.0723a02: 空是爲レ遣二人我一非レ度二法倒一也。故疏第三云。 T2217_.59.0723a03: 謂觀二唯蘊無我一時於二陰・界・入中一種種分*拆
T2217_.59.0723a07: レ度二法倒一云二非如實巧度一。寂然非レ顯二巧度一 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レ彼非 T2217_.59.0723a12: レ同二*拆空義一。又淨影成實判二體法空一也。次猶 T2217_.59.0723a13: 帶*拆法者既云レ帶非二當體*拆法一也猶且 T2217_.59.0723a14: 法觀必帶二生空一也。或又此五喩通二二乘所 T2217_.59.0723a15: 觀一故云レ*帶二拆法一歟。故下釋云。聲聞經中雖 T2217_.59.0723a16: レ説二此五喩一而意明二無我一。今此中五喩意明二
T2217_.59.0723a19: 幻異也。故抄云。此即自性不可得空故與二前
T2217_.59.0723a23: *拆空何但遣二人我一耶。答。*拆空有レ二。毘曇 T2217_.59.0723a24: *拆空雖レ分折五蘊等一未レ拆二極微一故遣レ我 T2217_.59.0723a25: 也。成實*拆二隣虚一故兼遮二法執一也。或釋云。
T2217_.59.0723a28: 取二隣虚分*拆之邊一歟。疏第三云。爾時幻焔 T2217_.59.0723a29: 等喩觀察諸蘊即空一得下離二違順八心一證中寂
T2217_.59.0723b03: 者觀二蘊無性一但可レ治二生死實有執一。涅槃實 T2217_.59.0723b04: 有執何遮レ之乎。蘊不レ攝二無爲一之故。答。上 T2217_.59.0723b05: 擧二欣厭二執一其下明二能治觀門一。寧有二所簡一 T2217_.59.0723b06: 矣。謂五蘊無性即本不生義故云通二五蘊一皆 T2217_.59.0723b07: 明二不生義一。此不生即涅槃故涅槃實有執又
T2217_.59.0723b10: 以二五陰法自性不生則無有滅本來涅槃一故
T2217_.59.0723b13: 性空寂一。乾城喩辨二能成之因所成之果本無 T2217_.59.0723b14: 所有一故三藏中不レ説也。而成實論亦有二此
T2217_.59.0723b17: 寂然大乘何不下引二彼喩一而明中無性空上耶。況 T2217_.59.0723b18: 下釋云。然所觀人法倶空與二成實諸宗一未二甚
T2217_.59.0723b21: 二劫體法難解之喩始取レ之。但成實中雖レ在二 T2217_.59.0723b22: 此喩一。就二小乘法一釋故。尚顯レ空不レ究。全非二喩 T2217_.59.0723b23: 正旨一纔有二此喩一同レ不レ引也。故龍樹釋云。小
T2217_.59.0723b26: 不レ無二假城一。此宗破相觀法如下似二乾闥婆城一
T2217_.59.0723b29: 雨二水中一。隨二渧大小一種種浮泡形類各異。然 T2217_.59.0723c01: 水性一味自爲二因縁一。泡起即是水起。泡滅即 T2217_.59.0723c02: 是水滅。擧體從レ縁。四句求レ之無二別所生之 T2217_.59.0723c03: 法一。此譬下受陰諸苦樂等皆從二情塵和合一故 T2217_.59.0723c04: 生中。苦生即是情生。苦滅即情滅。四句推レ之亦
T2217_.59.0723c07: 是實。喩二*拆レ蘊遣我歟。今喩意泡起滅全體 T2217_.59.0723c08: 是水無二別所生法一故喩二即空一也。第三劫中 T2217_.59.0723c09: 以三一水生二衆泡一類三行者自心能作二法界不 T2217_.59.0723c10: 思議變化一也 T2217_.59.0723c11: 地氣日光望之如水者。疏第三云。釋論云。以二
T2217_.59.0723c18: 成實之意一歟。然實異歟。如二先辨一*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。謂從二根本無明一 T2217_.59.0723c23: 念一熏二眞界時即渉動也。展轉能生二諸雜染 T2217_.59.0723c24: 法一淪沒生死一則無二窮已一。故晋遠法師云。一 T2217_.59.0723c25: 毫渉二動境一成二此頽山勢一。即其義矣。此諸法 T2217_.59.0723c26: 皆是縁生。既從二衆縁一則無二自性一。擧體皆空
T2217_.59.0723c29: 者何云レ微矣。心法分*拆至二刹那一。色法至二極 T2217_.59.0724a01: 微一故。或又准二遠師釋一。以三無明熏二眞心一初念 T2217_.59.0724a02: 似類一微動境一矣。又倶舍論十二云。衆二縁 T2217_.59.0724a03: 和合法得二自體一頃或有動法一行度一極微一
T2217_.59.0724a09: 是一念。因レ何仁王般若云下一念有二九十刹 T2217_.59.0724a10: 那一。一刹那有中九百生滅上。答。生滅微細唯佛能 T2217_.59.0724a11: 知。小乘心麁見二生滅一麁。諸佛心細見二生滅一
T2217_.59.0724a15: 相反一意可レ同矣。諸法速滅故雖レ無レ動依二相 T2217_.59.0724a16: 績邊一説レ動也。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。從二無明縁一 T2217_.59.0724a22: 生。無明盡時行識等盡。當レ知蘊性即空也
T2217_.59.0724a27: 云二初出三界一還滅義云二本不生一矣 T2217_.59.0724a28: 聲聞經中雖説等者。阿含等中雖レ説二五喩一 T2217_.59.0724a29: 譬二*拆法之義一故意明二人無我一也。疏第三云。 T2217_.59.0724b01: 謂觀二唯蘊無我一時。於二陰・入中一種種分*拆推
T2217_.59.0724b09: 劫但知二六識唯蘊一拔業分齊故。但法倒者准二 T2217_.59.0724b10: 淨影釋一執取相歟。彼意識中法著我故。龍 T2217_.59.0724b11: 樹釋以レ彼爲二人執一故。云二直是人執品一矣。又
T2217_.59.0724b14: 今法倒當二執取相一歟。云二人法二空成實諸 T2217_.59.0724b15: 宗未甚懸絶一。淨影又云。利根二乘斷二彼法執一。 T2217_.59.0724b16: 故實是人執。故大師十住心時攝二拔業因種一 T2217_.59.0724b17: 更不レ開。可レ思レ之。又義。當二第七相應智相等一 T2217_.59.0724b18: 歟。湛寂寂然譬二水中水上蓮一故。湛寂是但 T2217_.59.0724b19: 知二六識一證レ寂進斷二末那惑一歟。第二劫釋
T2217_.59.0724b22: 薩斷二三重三妄一位名二學大乘人一同二二乘湛 T2217_.59.0724b23: 寂心一。智論共地中已菩薩地支佛地也。此菩 T2217_.59.0724b24: 薩進度二一重法倒一云二寂然界一即共地中斷二 T2217_.59.0724b25: 塵沙一菩薩地位也 T2217_.59.0724b26: 爲人天乘齋施等者。准二大師住心一。六心是 T2217_.59.0724b27: 人四心是天也。然齊施善法亦云二天乘行一。據 T2217_.59.0724b28: 通別兼正義門一歟。又上經云。護戒生天第
T2217_.59.0724c02: 善一云二初發道意一歟。故上文云。又於二此中一 T2217_.59.0724c03: 殊勝住有下求二解脱一惠生上。思惟觀察生二決定
T2217_.59.0724c06: 分善一耶。今文上擧二順世一續レ彼而明二違世一。尤 T2217_.59.0724c07: 初發道意可二聲聞種子心一也。復。初發道意 T2217_.59.0724c08: 若指二見道一者與二第一釋一何異矣。問。小乘七 T2217_.59.0724c09: 方便位皆世間有漏心。何云二違世一耶。答。雖二 T2217_.59.0724c10: 有漏心一棄背生死一。向二涅槃一。故云二違世一也。 T2217_.59.0724c11: 雖レ未レ出二世間一有二背レ世之心一故云二違世一也。 T2217_.59.0724c12: 依レ之住心論釋二順解脱分一云。觀二涅槃徳一背二
T2217_.59.0724c16: 九位也。有二出世非二違世一。寂然已上諸大乘 T2217_.59.0724c17: 也。有二亦出世亦違世一。二乘聖位也。有下非二違 T2217_.59.0724c18: 世一非中出世上。違理心及諸大乘九位也。或可 T2217_.59.0724c19: 下就二聖位一論二違世一。正是出世位故。此釋意 T2217_.59.0724c20: 凡位爲二順世心一歟。雖下肖二生死一向中涅槃上世 T2217_.59.0724c21: 間有漏心故。又義。前釋又於二聖位一論レ之歟。 T2217_.59.0724c22: 初發道意者即見道歟。五位中見道已上得二 T2217_.59.0724c23: 道名一故。但兩釋異者長短八心異故。例如下 T2217_.59.0724c24: 十地位分二長短十心一時位無寛狹上矣。兩義中 T2217_.59.0724c25: 前義爲レ勝。順世者内八心。又求二人天有漏 T2217_.59.0724c26: 果一故云二順世一。今文云。爲二人天乘一行二齋施善 T2217_.59.0724c27: 法一。即此意矣。雖二有漏心一厭二生死一向二涅槃一之 T2217_.59.0724c28: 心何云二順世一乎。但或可釋約二違世義勝一亦 T2217_.59.0724c29: 作レ釋歟。非レ違二凡位一。上文云。從レ此即發二
T2217_.59.0725a05: 顯一凡位短八心一故無レ失 T2217_.59.0725a06: 於一切法都無所取等者。體法即空觀故云二 T2217_.59.0725a07: 無所取無所捨一也。不レ同下湛寂心厭二有爲一著二 T2217_.59.0725a08: 無爲一而有中取捨上故。我蘊兩倒者釋二經相續 T2217_.59.0725a09: 二字一歟。謂順世八心我倒未レ離。違世八心蘊 T2217_.59.0725a10: 倒猶存。此兩倒各有二二種業煩惱一歟。此二種 T2217_.59.0725a11: 業煩惱令二生死相續一不レ令レ出。似レ網故云レ網 T2217_.59.0725a12: 歟。實範釋云。兩倒業煩惱者我法二執之所
T2217_.59.0725a15: 從二無性門一達二蘊等諸法皆空一也。若顯教菩 T2217_.59.0725a16: 薩經二一僧祇劫一方證二此理一。若今宗菩薩雖二 T2217_.59.0725a17: 一生一度二麁妄執一即證二此理一。然寂然界理菩 T2217_.59.0725a18: 薩及最極上根縁覺同證レ之。故疏下云。次以二 T2217_.59.0725a19: 三種三心一拔二業煩惱根本無明種子一。如下以二 T2217_.59.0725a20: 利鐵一去中其麁鑛上。次觀二無縁乘法無我性一如三
T2217_.59.0725a23: 別疏下文分明也。所以用二寂然界一不レ可レ攝二 T2217_.59.0725a24: 無縁心一也。若寂然亦與二拔業心一別者何拔業 T2217_.59.0725a25: 心後不レ出レ之乎。故知寂然界即縁覺心也。故 T2217_.59.0725a26: 今云二行者未過此劫與辟支佛位齊一。又云二與 T2217_.59.0725a27: 成實諸宗未甚懸絶一也。大乘義章二無我義 T2217_.59.0725a28: 云。第二宗中具明二二空一。五陰及生攬レ別成 T2217_.59.0725a29: レ總。是因和合。因和合中空無二定性一名二衆生
T2217_.59.0725b03: 空一。言二生空一者。前宗直就因二和合中一虚假無 T2217_.59.0725b04: 性名二衆生空一。不レ空二假生一。今此宗中假生亦 T2217_.59.0725b05: 無故名二生空一。言二法空一者。前宗之中但説二諸 T2217_.59.0725b06: 法苦無常等和合無性一故名二法空一。不レ説レ空 T2217_.59.0725b07: 無假名諸法一。此宗所説假法亦空故云二法空一
T2217_.59.0725b10: 生空一中上二人通解二空一聞二第三宗一中下
T2217_.59.0725b13: 解二諸法無性等空一故。就二此中一解二彼第二宗一 T2217_.59.0725b14: 之人此中證二湛寂一之縁覺也。悟二彼第三宗一 T2217_.59.0725b15: 之人此中證二寂然一之縁覺也。故疏云。證二寂 T2217_.59.0725b16: 然界一菩薩與辟支佛位齊也。成實論聖行品 T2217_.59.0725b17: 云。有二二行一空行無我行。於二五陰中一不レ見二衆
T2217_.59.0725b20: 何云二五陰亦無一乎。故疏云。證二寂然界一人法 T2217_.59.0725b21: 倶空與二成實宗一未二甚懸絶一也。依レ之疏第三
T2217_.59.0725b28: 薩一齊者菩薩僧祇行豈非レ劣二二乘一乎。又住 T2217_.59.0725b29: 心論釋二縁覺一云レ游泳湛寂之潭一優遊無爲
T2217_.59.0725c04: 決。然三文會レ之先漸過。二乘文者二乘智解 T2217_.59.0725c05: 任言レ之只觀二諸法無性一未レ及二即空理一數習二 T2217_.59.0725c06: 諸法即空觀一爰寂然菩薩越二中下二乘一等二上 T2217_.59.0725c07: 根人一故。云二漸過一也。疏云。至二第二僧祇一乃
T2217_.59.0725c10: 分二明昧一。謂縁覺根鈍故以二百劫行一謂二所證 T2217_.59.0725c11: 足一。菩薩極別故經二僧祇行一窮二寂然理一。若爾 T2217_.59.0725c12: 百劫薫修僧祇廣行所證雖レ一更不二同日論一 T2217_.59.0725c13: 矣。又縁覺無慈心一故唯求二自出離一故百劫 T2217_.59.0725c14: 行也。菩薩大悲濟レ物利他行故經二僧祇一證二 T2217_.59.0725c15: 寂然界一也。次住心論文者。謂度湛二寂之潭一 T2217_.59.0725c16: 入二寂然界無爲之宮一也。又大師依二大日經一 T2217_.59.0725c17: 立二十住心一。若言上縁覺唯證二湛寂一未レ及中寂然 T2217_.59.0725c18: 界上唯局二菩薩一者。何拔業之後他縁之前不 T2217_.59.0725c19: レ立二一寂然心一。以二此理一故知三寂然界是攝二拔
T2217_.59.0725c25: 日經初劫之一段一不レ可レ云二湛寂之文第二宗 T2217_.59.0725c26: 縁覺寂然之句第三宗支佛一。況疏釋二湛寂空一 T2217_.59.0725c27: 引二三獸度河之喩一。出二涅槃經大智論等一。是
T2217_.59.0726a01: 唯生空。縁覺悟二二空一。彼此異也。不レ可レ爲レ證
T2217_.59.0726a07: レ中三乘共十地者於二大品經一大小相對不
T2217_.59.0726a10: 九唯菩薩行也。心者八地以前三乘共以二但 T2217_.59.0726a11: 空觀一斷二煩惱業等一。所行全同。至二第九地一由二 T2217_.59.0726a12: 菩提心勢力一更修二離著方便一成二如幻即空 T2217_.59.0726a13: 觀一斷二煩惱習氣一。八地以前三乘空觀名二違世 T2217_.59.0726a14: 八心一。今此寂然界離二違順二世心一了達諸蘊 T2217_.59.0726a15: 即空一離二前地空執一都無二取捨心一。此地初過二 T2217_.59.0726a16: 二乘地一。故云二漸過二乘一。故非二二乘之觀行一。 T2217_.59.0726a17: 二乘豈得二菩提心勢力一哉。凡疏文説二三獸度 T2217_.59.0726a18: 河之喩一。此是大品共地天台通教也。見二前後 T2217_.59.0726a19: 文一或云下與二見道一齊上。或云下與二辟支佛一齊上。又 T2217_.59.0726a20: 云二偏眞理一皆是彼宗通教之詞也。疏主兼學 T2217_.59.0726a21: 天台一之上經文深叶二其旨一歟。所以共地者七 T2217_.59.0726a22: 地以前齊二聲聞一第八地齊二支佛一。三乘同以二 T2217_.59.0726a23: 無言説道一證二但空理一故云二辟支佛齊時心滯
T2217_.59.0726a26: 地一也。然以菩提心至二逕路始分一者明三第九 T2217_.59.0726a27: 地出假利生超過二乘地一故云二三乘逕路始 T2217_.59.0726a28: 分也。然所觀以下還釋二三乘所證空觀同一 T2217_.59.0726a29: 也。心者。九十兩地悲願雖レ勝二二乘一猶嗜二二
T2217_.59.0726b09: 等者寂然・菩薩未レ斷二法倒一而拔二業惱株杌一 T2217_.59.0726b10: 之位云二與支佛齊一也。此乃前同二二乘斷位一 T2217_.59.0726b11: 之中第三位也。猶如三共地中至二支佛地一也。 T2217_.59.0726b12: 前證二此寂然界一時漸過二三乘境界一者。度二一 T2217_.59.0726b13: 重法倒一證二寂然一菩薩故云二漸過一也。猶如二 T2217_.59.0726b14: 共地中九十地一矣。但朝譽引二義章一成レ義不 T2217_.59.0726b15: 可。其破如二法務抄一。又法務義。三乘共義雖 T2217_.59.0726b16: レ可レ然。縁覺悟二二空一者違三經疏幷大師釋二智 T2217_.59.0726b17: 度共地之説一歟。何者經中以二拔業縁覺一屬二 T2217_.59.0726b18: 湛寂極一説二住蘊中一故。疏中譬二水中蓮一未 T2217_.59.0726b19: レ出二水上一故。又湛寂拔業屬二違世一而即空菩 T2217_.59.0726b20: 薩云レ離二違順八心我蘊兩倒一之故。又大師住 T2217_.59.0726b21: 心論等以二菩提心論雖破人執猶有法執之 T2217_.59.0726b22: 文一證二縁覺一故。又智論共地龍樹所説。菩提 T2217_.59.0726b23: 心論既不レ許二縁覺法空一。智論豈成下支佛斷二 T2217_.59.0726b24: 法執一之義上。天台以二彼以彼共地一證通教一時 T2217_.59.0726b25: 支佛地不レ云レ斷二塵沙一故。然依二智論天台釋一 T2217_.59.0726b26: 成二今義一而許二縁覺法空一。文義相違耳。又相 T2217_.59.0726b27: 抄以二優遊無爲之宮而爲二寂然位一。非レ理。謂 T2217_.59.0726b28: 遊泳湛寂之潭者湛寂之心明顯之義也。優 T2217_.59.0726b29: 遊無爲之宮者是著二無爲法一之意也。何以 T2217_.59.0726c01: レ此爲下度二法倒一寂然位上矣。故大師住心論等 T2217_.59.0726c02: 明二此意一畢引二菩提心論雖破人執猶有法執 T2217_.59.0726c03: 之文一成二彼旨一耳。問。上明三寂然菩薩度二一重 T2217_.59.0726c04: 法倒一畢云二行者未過此劫等一。何云下未レ度二法 T2217_.59.0726c05: 倒一之位上。依レ之抄釋二極無言説處一云。我蘊倶
T2217_.59.0726c08: 途祕密一釋二寂然位一畢。行者下爲二寂然菩薩 T2217_.59.0726c09: 即湛寂菩薩勝進位一。故前學大乘人寄二小乘 T2217_.59.0726c10: 三道一中擧二終位一而爲下至二寂然位一所由上也。若 T2217_.59.0726c11: 不レ爾者何云二心滯無爲法相一。寂然位度二法 T2217_.59.0726c12: 倒一故。故知爾時至二小涅槃一擧三湛寂菩薩同二 T2217_.59.0726c13: 支佛地位一也。然以下述二寂然行相一即當二九 T2217_.59.0726c14: 十地一也。良以此菩薩與二支佛一齊時。但斷二人 T2217_.59.0726c15: 執一證二人空一故云レ滯二無爲法一。更至二寂然位一 T2217_.59.0726c16: 度二法倒一證二二空一故云二與成實諸宗未甚懸 T2217_.59.0726c17: 絶一也。抄釋不レ符二下文一。強不レ可二依用一矣。或 T2217_.59.0726c18: 又准二義釋第七一釋二聲聞眞言一云二涅是大空
T2217_.59.0726c21: 覺眞言一云。嚩是語言道斷義。以二辟支佛智惠 T2217_.59.0726c22: 深利一見二一切集法皆是滅法一。故名爲レ證二寂 T2217_.59.0726c23: 然界一。住二此三昧一時觀三諸法如二涅槃相一無レ可二
T2217_.59.0726c26: 寂然界十住心中何心攝耶。答。朝譽之意縁 T2217_.59.0726c27: 覺寂然同斷二法執一證二法空一故拔業心攝也。 T2217_.59.0726c28: 寛信義縁覺寂然同雖レ得二法空一勝劣玄隔。然 T2217_.59.0726c29: 依二偏眞理同一故攝二第五一也。信證僧正抄云。 T2217_.59.0727a01: 是第一僧祇内三種三妄執如レ次見修無學 T2217_.59.0727a02: 三道所斷也。聲聞・縁覺・證寂然界三乘人各 T2217_.59.0727a03: 經二同三道斷二彼三妄一。然聲聞空レ我故攝二唯 T2217_.59.0727a04: 蘊無我一。縁覺與二證寂然界一空レ法故攝二拔業 T2217_.59.0727a05: 因種一。故疏云。如二聲聞極觀察智一解了唯蘊
T2217_.59.0727a09: 故名二是倶舍宗一。經部攝二拔業因種一歟。我
T2217_.59.0727a12: 爲二此寂然界一。五教章云。六諸法但名宗謂二一 T2217_.59.0727a13: 説部一。一切我法唯假名都無レ體。故此通二初教
T2217_.59.0727a16: 第五心一又法空邊二第六攝一也。例如三犢子通二 T2217_.59.0727a17: 第一第四二心一矣私云。縁覺寂然人法二空 T2217_.59.0727a18: 雖レ異若約二偏眞理同一若依二一僧祇攝一攝二縁 T2217_.59.0727a19: 覺一也。以レ勝攝レ劣。是如下聲聞藏攝二縁覺一菩薩 T2217_.59.0727a20: 藏攝二大覺一梵輔攝中大梵上。問。聲縁雖レ異同是 T2217_.59.0727a21: 湛寂人空理也。寂然菩薩既度二一重法倒一類二 T2217_.59.0727a22: 水上蓮一。何寂然菩薩立二住心一以二縁覺一不レ攝二 T2217_.59.0727a23: 聲聞一耶。依レ之六無畏中唯蘊無我爲二一種一 T2217_.59.0727a24: 攝二縁覺一更寂然別立矣。何。答。大師十住心 T2217_.59.0727a25: 專依二論性相一。經依二別意趣一開二寂然一故。故性 T2217_.59.0727a26: 相釋云素怛覽言因二別意趣一阿毘達摩依二法
T2217_.59.0727a29: 畏釋一者出沒隨レ宜。當卷下以二寶珠譬一。統論 T2217_.59.0727b01: 三劫始終一時。拔業心後無縁乘前不レ出二寂 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: 云二上中下心一也。准二十住心次第一。唯蘊無我 T2217_.59.0727b05: 配二聲聞一湛寂當二縁覺一。雖レ有二共事一離分之時 T2217_.59.0727b06: 約レ勝故配二三乘一歟。或云。三乘各有二上中下 T2217_.59.0727b07: 心一。謂唯蘊無我根境界淹留修行拔二業煩惱 T2217_.59.0727b08: 株杌及無明種子一也。私案湛寂中有二聲聞下 T2217_.59.0727b09: 乘縁覺中乘一。同雖二湛寂一三昧分異故。亦故 T2217_.59.0727b10: 三使習氣斷異一故爲二下中一也。寂然菩薩度二 T2217_.59.0727b11: 一重法倒一得二法空一故爲二上根一也。理實湛寂 T2217_.59.0727b12: 三道中見修二道中三乘倶有二無學縁覺菩 T2217_.59.0727b13: 薩一。寂然唯菩薩也。約二勝位一一往配耳 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。此心有レ二。一約二 T2217_.59.0727b23: 眞心一。二約二事心一。今初理運彌載眞心名レ乘。 T2217_.59.0727b24: 謂諸行者解了三界唯心心外更無二一法一故 T2217_.59.0727b25: 名二無縁一。無即一心。則是能遣。縁爲二萬法一。乃 T2217_.59.0727b26: 目二所無一。既了二縁本不生一是諸法無我性。爲二 T2217_.59.0727b27: 斯乘體一。發謂發起。即無發之發。以下諸行者 T2217_.59.0727b28: 乘二此眞心一直至中道場上故曰二發無縁乘心一也。 T2217_.59.0727b29: 二事心者。萬行濟レ物。事心名レ乘。謂行者觀二 T2217_.59.0727c01: 於六道一隨レ縁普利而無二自他能所之相一名 T2217_.59.0727c02: 爲二無縁一。無即淨心。離一冤親一故。縁乃群生。有二 T2217_.59.0727c03: 高下一故既念二平等一縁一普令三同修二萬行一。是 T2217_.59.0727c04: 則六度萬行爲二斯乘體一。發謂興起進策之義。 T2217_.59.0727c05: 以下諸行者乘二此無縁乘心一上中菩提道上故曰二
T2217_.59.0727c08: 心者大悲濟レ物利他行也。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。事爲二相用一。遣
T2217_.59.0727c13: レ應攝也。此釋意。眞心者即覺心不生義也。 T2217_.59.0727c14: 第二劫中不レ分二二重一故。宗家意不レ爾。無縁 T2217_.59.0727c15: 心又事心。法相唯談二有爲識一故。故釋二無縁
T2217_.59.0727c18: 者眞理云二心王一也。二重別故。又義云。大乘 T2217_.59.0727c19: 行等三句通二二種住心一總標也。次釋成中依二
T2217_.59.0727c24: 第六一者。總標屬二前段一。其例非レ一歟。二義中 T2217_.59.0727c25: 前義宜歟。二段文各有二標釋一。何總合成二標 T2217_.59.0727c26: 釋矣。所以二段各總説初置二祕密主言一別説 T2217_.59.0727c27: 初各存二何以故句一 T2217_.59.0727c28: 即是明第二重等者。鈔云。謂初劫中五喩達二 T2217_.59.0727c29: 諸法即空一離二一重法倒一帶二拆法一故合論一 T2217_.59.0728a01: 僧祇一。第二劫六喩正觀二不可得空一。以二體法
T2217_.59.0728a04: 故。今云二第二重一也。又義。依二大師住心次第一。 T2217_.59.0728a05: 初劫中寂然界攝二拔業一。唯蘊拔業人無我分 T2217_.59.0728a06: 齊也。今對彼人無我一。大乘法無我云二第二 T2217_.59.0728a07: 重一也。或又不レ云二人法一。三劫相望時。第二劫 T2217_.59.0728a08: 云二第二重一歟。問。今法無我中法者。指二五蘊一 T2217_.59.0728a09: 歟。答。或云。五蘊法也。但前即空帶二拆法一。今 T2217_.59.0728a10: 唯體法故法空有二淺深一也。私云。前即空覺云 T2217_.59.0728a11: レ法也。故第三卷法無畏云レ離二蘊之扼縛一。法
T2217_.59.0728a14: 三劫釋云。此中十喩望二前十喩一復成二戲論一
T2217_.59.0728a20: 義一耶。亦言無用歟 T2217_.59.0728a21: 乃至諸一闡提及二乘入正位者。暹記云。彼 T2217_.59.0728a22: 法相大乘。偏約二帶權説一存二五性各別義一。是 T2217_.59.0728a23: 大日宗依二佛隨自意趣正理説一成立一切衆
T2217_.59.0728a26: 同相宗義一。今約二斷善及不定性一云二拆伏攝 T2217_.59.0728a27: 受一也。但入正位者。見道已上也。故上文云。
T2217_.59.0728b02: 擇分已起順決擇分未得果三類一論レ之歟。四 T2217_.59.0728b03: 位迴心瑜伽雜集等意也。如二住心論第五具 T2217_.59.0728b04: 辨一也。或未入正位者。指二無餘位一云二正位一歟。 T2217_.59.0728b05: 二乘極位故。若爾爲レ顯二不定性一云レ未歟。定 T2217_.59.0728b06: 性入二無餘一故。又云。准三疏第一云二一闡提必 T2217_.59.0728b07: 死之疾二乘實際作證已死之人一者。無性闡 T2217_.59.0728b08: 提・決定二乘歟。然拆伏攝受者。菩薩拆誓願意 T2217_.59.0728b09: 樂也。非二實得益一矣。故慈恩釋云。以三衆生界 T2217_.59.0728b10: 無二盡時一故。無性有情不二成佛一故。大悲菩
T2217_.59.0728b13: 也。被二上二類一。意云。闡提・二乘未レ入二大乘正
T2217_.59.0728b18: 化人既得二受記一。令下未三定入二二乘正位一者改中 T2217_.59.0728b19: 小乘行上。已入二正位一者。令三其練根學二菩薩一也
T2217_.59.0728b22: 迦一。二名二阿闡底迦一。三名二阿顛底迦一。一闡底 T2217_.59.0728b23: 迦。是樂欲義樂二生死一。阿闡底迦。是不樂欲 T2217_.59.0728b24: 義。不レ樂二涅槃一。故此二通二斷善根人一。不信・愚 T2217_.59.0728b25: 癡所二覆蔽一故。亦通二大悲菩薩一。大智大悲所二 T2217_.59.0728b26: 薫習一故。阿顛底迦名爲二畢竟一。畢竟無二涅槃 T2217_.59.0728b27: 性一故。此無性人亦得二前二名一也。前二久久
T2217_.59.0728c01: 三乘性一。故云二乃至一也。大師疏文次第闡提定
T2217_.59.0728c04: 縁乘一之義上也。謂住二怨親平等觀普利二一切 T2217_.59.0728c05: 衆生一故云二無縁一也。異二三界唯心義一。故知無 T2217_.59.0728c06: 縁寛兼二他縁義一。他縁狹不二唯心一故。故知此 T2217_.59.0728c07: 無縁乘即是法無我性者。通二二義一總結歟。何 T2217_.59.0728c08: 者梵云等十二字是總標也。所謂以下別釋。 T2217_.59.0728c09: 別釋中二義各有二結文一。故知此無縁下二句。 T2217_.59.0728c10: 通二二義一總結也。問。無縁兼二他縁一。往心時專 T2217_.59.0728c11: 應レ立二無縁乘名一。例如二住心品名一。何不レ爾耶。 T2217_.59.0728c12: 答。立名隨レ宜。經既云二無縁乘一。大師立二他縁 T2217_.59.0728c13: 名一。顯三無縁有二他縁義一歟。故他縁乘下注云二 T2217_.59.0728c14: 無縁起悲也。又爲レ顯二大小差異一。專有二自利 T2217_.59.0728c15: 利他不同一歟。故第六心云。四量四攝齊二他利
T2217_.59.0728c18: 謂至二第二劫一方始能觀。前未レ能故。又擧レ始
T2217_.59.0728c21: 故後釋從レ深至レ淺。擧二初本識一攝二末七轉一也。 T2217_.59.0728c22: 又或准三大師釋二他縁覺心但示八心一者。第二 T2217_.59.0728c23: 劫中二心倶知二八識一中。他縁乘在初故云レ爾 T2217_.59.0728c24: 也。問。初劫是六識分齊也。何末那不レ云二始 T2217_.59.0728c25: 觀一乎。答。或云寂然界所斷法執是末那相應 T2217_.59.0728c26: 歟。龍樹菩提心論等中。六識唯人執相應故。 T2217_.59.0728c27: 若爾末那屬二寂然界一歟。或又經論中。唯無下 T2217_.59.0728c28: 説二七識一之文上故。故住心論第十云。唯蘊・拔 T2217_.59.0728c29: 業二乘但知二六識一。他縁覺心兩教但示二八心一。 T2217_.59.0729a01: 一道極無但知二九識一。釋大衍説二十識。大日經
T2217_.59.0729a04: 別名。唯識論云。或名二阿陀那一。執持種子及
T2217_.59.0729a07: 於二凡愚一不二開演一。恐二彼分別執爲我。以下能執 T2217_.59.0729a08: 持諸法種子一及能執受色根依處一亦能執取 T2217_.59.0729a09: 結生相續上故。説二此識一名二阿陀那一。無性有情 T2217_.59.0729a10: 不レ能レ窮レ底故説二甚深一趣寂種姓不レ能二通達一 T2217_.59.0729a11: 故名二甚細一。是一切法眞實種子。縁撃便生二轉 T2217_.59.0729a12: 識波浪一。恒無二間斷一猶如二暴流一。凡即無性。愚 T2217_.59.0729a13: 即趣寂。恐下彼於レ此起二分別執一。堕二諸惡趣一障 T2217_.59.0729a14: 生二聖道一故。我世尊不二爲開演一。唯第八識有二
T2217_.59.0729a17: 八識之別名。此通二一切位一也。又名二無垢識一。 T2217_.59.0729a18: 此名唯在二如來地一。阿頼耶名過失重故。最初 T2217_.59.0729a19: 捨故異熟識。菩薩將レ得二菩提一時捨。聲聞獨 T2217_.59.0729a20: 覺。入二無餘依涅槃一時捨無垢識體無レ有二捨 T2217_.59.0729a21: 時一。今無縁乘心亦應觀レ此。故住心品中云。
T2217_.59.0729a24: 但異二異熟名一者。頼耶局二七地以前一不レ通二八 T2217_.59.0729a25: 地已上一。故又唯識疏及樞要有二多釋一中。一 T2217_.59.0729a26: 者約二三位一釋。謂我愛執藏位・善惡業果位 T2217_.59.0729a27: 相續執持位。頼耶名唯在二初位一。異熟名通二初 T2217_.59.0729a28: 二位一。約二有漏位一也。阿陀那名通二第三位一也
T2217_.59.0729b02: 者。即四悉檀中尚屬二對治一。非第一義一也。悉 T2217_.59.0729b03: 檀者此云二義宗一而有二四種一。謂佛以二四法一各 T2217_.59.0729b04: 云二義宗一。一世間悉檀。二各各爲人悉檀。三對
T2217_.59.0729b11: 心沒二蘊中一。以二無性空門一觀レ法無我一。若失二般
T2217_.59.0729b17: レ亂二清辨空一乎。故知若失二護法中道方便一者。
T2217_.59.0729b20: 可レ云二惡取空一乎。又此文以二即空觀一成下屬二 T2217_.59.0729b21: 對治悉檀一之義上。若非レ失二第一義方便一。何爲下 T2217_.59.0729b22: 屬二對治一之因上乎。又上文釋二他縁心一云。亦當下
T2217_.59.0729b25: 故知般若方便者。縁生中道也。又義云。般若 T2217_.59.0729b26: 方便者。寂然智分也。所謂於二即空觀解一有二悲 T2217_.59.0729b27: 智方便一。故上文釋二寂然心一云。若失一方便一多 T2217_.59.0729b28: 墮二二乘地一證二小涅槃一。然以二菩提心勢力一還
T2217_.59.0729c02: 勢力一具二悲智一故。顯示不レ堕二斷滅一則非下惡 T2217_.59.0729c03: 趣空上也又下文釋二初劫觀解一云。畏レ墮二斷滅一
T2217_.59.0729c06: 云。謂非三一向空如二清辨一。非三一向有如二小乘一。
T2217_.59.0729c09: 知般若方便指二第二劫中道觀一也。然今疏意 T2217_.59.0729c10: 覺心不生同二勝鬘寶性一。故以二般若一不レ可レ同二 T2217_.59.0729c11: 寂然一歟。又准二香象釋一。寶性論等爲二終教一。般 T2217_.59.0729c12: 若中觀等爲二始教初門一。今疏同レ此歟。無性空 T2217_.59.0729c13: 讓二般若一故。此又違三大師釋三論爲二性宗一故。 T2217_.59.0729c14: 又方廣道人者。鈔云。龍樹斥云。非二佛法一方廣
T2217_.59.0729c19: 湛寂心雖二已明顯一。然渉レ事時根塵等當心者 T2217_.59.0729c20: 著二無爲法一。然以二菩提心勢力一修二離著方便一。
T2217_.59.0729c23: 歟。又下文相望不定故。望二中道一即空云二斷 T2217_.59.0729c24: 滅一何失 T2217_.59.0729c25: 濫方廣道人者。鈔云。方廣道人者。即清辨論 T2217_.59.0729c26: 師等也。唯識云。清辨計下若論二世俗一心境倶 T2217_.59.0729c27: 有。若依二勝義一心境倶空上。失二於中道名一惡取 T2217_.59.0729c28: 空一。濫方廣道人即濫同彼人一也。又摩訶止觀 T2217_.59.0729c29: 云。方廣道人自以聰明。讀二佛十喩一自作レ義 T2217_.59.0730a01: 云。不生不滅如幻如化空幻爲レ體。龍樹斥 T2217_.59.0730a02: 云。非佛法方廣亦是邪人法也。今濫同彼人一
T2217_.59.0730a05: 失二世諦有宛然而空故空名有。既失レ有亦失
T2217_.59.0730a08: 故云二方廣道人一。此人雖レ學二大乘一而失二大乘 T2217_.59.0730a09: 旨一。執レ之大過。執言。一切法無間假實之生與
T2217_.59.0730a12: 宗爲レ深。爲二他縁覺心二重一故。天竺那羅壇 T2217_.59.0730a13: 寺。戒賢・智光二義分。華嚴探玄記第一云。三 T2217_.59.0730a14: 藏説云。近代天竺那爛陀寺。同時有二二大徳 T2217_.59.0730a15: 法師一。一名二戒賢一。一名二智光一。神解超レ倫聲高二 T2217_.59.0730a16: 五印一○以二所レ承宗別一立レ教不同。謂戒賢遠 T2217_.59.0730a17: 承二彌勒・無著一近踵二護法・難陀一。依二深密等經 T2217_.59.0730a18: 瑜伽等論一立二三種教一。謂初鹿薗説二小乘法一。 T2217_.59.0730a19: 雖レ説二生空一然未レ説二法空眞理一。故非二了義一。即 T2217_.59.0730a20: 四阿含等經。第二時中雖下依二遍計所執自性一 T2217_.59.0730a21: 説中諸法空上。然猶未レ説二依他圓成唯識道理一 T2217_.59.0730a22: 故亦非レ了。即諸部薩婆若等教。第三時中方 T2217_.59.0730a23: 就二大乘正理一。具説二三性三無性等唯識二諦一。 T2217_.59.0730a24: 方爲二了義一。即解深密經等○第二智光論師。 T2217_.59.0730a25: 遠承二文殊・龍樹一。近禀二提婆・清辨。依二婆若等 T2217_.59.0730a26: 經中觀等論一亦立二三教一。謂佛初鹿薗爲二諸小 T2217_.59.0730a27: 根一説二小乘法一明二心境倶有一。第二時中爲二彼 T2217_.59.0730a28: 中根一説二法相大乘一。明二境空心有唯識道理一。 T2217_.59.0730a29: 以二根猶劣一未二能令入二平等眞空一故作二是説一。 T2217_.59.0730b01: 於二第三時一爲二上根一説二無爲大乘一。辨二心境倶
T2217_.59.0730b04: 師釋義。頗順二智光所判一矣性相二宗淺深宜 T2217_.59.0730b05: レ然之故 T2217_.59.0730b06: 今大乘不可得空相空相等者。兩本義釋無二 T2217_.59.0730b07: 初相字一。抄無二二相字一。故義釋云。不可得空
T2217_.59.0730b12: 上圓空理一也。爲レ遣二所執實我・實法一。而且説二 T2217_.59.0730b13: 諸法空義一。若遣二所執我・法一畢後。於二依他圓
T2217_.59.0730b19: 此則自性不可得空。故云。與二前惡性空一意復
T2217_.59.0730b27: 能遣空猶無二所得一故。云二空相亦不可得一也。 T2217_.59.0730b28: 雖觀已下四句存二依圓一也。亦與レ雖二字起盡 T2217_.59.0730b29: 可レ思レ之。故唯識論第七云。我法非レ有。空識
T2217_.59.0730c03: レ無。我空即眞理。識即俗事○契中道者結二
T2217_.59.0730c06: 名レ處二中道一。謂二諦有不レ同二清辨一。二取無不
T2217_.59.0730c10: 定又三時教次第。初時小乘云二有教一。説二依圓 T2217_.59.0730c11: 有一故。第二時般若云二空教一。明二遍計空一故。第 T2217_.59.0730c12: 三時深密等云二中道教一。三性有無雙辨故。故 T2217_.59.0730c13: 知前二時未了説。但有但空故。第三時顯了 T2217_.59.0730c14: 談。明二離有離無中道一故。故云二故須離有離 T2217_.59.0730c15: 無道觀法無我性一也。疏文可レ讀二文點一。今大
T2217_.59.0730c18: 法我一非二人我一乎。又彼云二空識非無依圓存 T2217_.59.0730c19: レ有。此何云二觀蘊阿頼耶一而唯局レ識乎。答。人 T2217_.59.0730c20: 無我初劫顯故。讓レ彼且擧二法空一顯二人空一也。 T2217_.59.0730c21: 或法空如レ帶二人空一故。故彼宗釋云。然且法
T2217_.59.0730c26: 法相勝三論劣一耶。答。明二宗義一寄二彼宗一雖レ談 T2217_.59.0730c27: レ之。所存終別故。依レ之觀蘊阿頼耶等處即楞
T2217_.59.0731a03: 述二心境倶有義一。深密等中明二境空心有義一。般 T2217_.59.0731a04: 若等中成二心境倶空義一。故般若勝深密劣也。 T2217_.59.0731a05: 夫護法・清辨互以雖二是非一。非レ成二鉾楯一。故法 T2217_.59.0731a06: 藏釋云。色即是空清辨義立。空即是色護法
T2217_.59.0731a09: 深一。性相分レ岐權實殊レ途。仍大師判二二重勝 T2217_.59.0731a10: 劣一分二三乘差異一耳。有人云。師云。於二前清辨
T2217_.59.0731a13: 偏空一。有無教外有レ中故中亦偏。非レ中破也。 T2217_.59.0731a14: 而清辨所立。有表二不有一並遣二四句一。無表二不 T2217_.59.0731a15: 無一並遣。何云二偏有偏空一乎。護法門人且爲
T2217_.59.0731a20: 有二二種一。一證智二識智。識智分別體違相順。 T2217_.59.0731a21: 相順故説爲レ智。體違故説爲レ障也。智即是 T2217_.59.0731a22: 障名爲二智障一。入大乘論云。出世間無明是智 T2217_.59.0731a23: 障。世間無明賢聖已遠離故。無明即是智之
T2217_.59.0731a26: 見一而爲二上首一。見・疑・無明・愛・恚・慢等覆所
T2217_.59.0731a29: 隨順古昔諸菩薩等者。經云。如二彼往昔如レ是
T2217_.59.0731b03: 則云二觀蘊阿頼耶一。出二所依經證一云二即楞伽 T2217_.59.0731b04: 解深密一。明知顯乘行者也。又疏第三云。明二三 T2217_.59.0731b05: 劫六無畏衆多心相一。擬儀外跡一顯二修證深
T2217_.59.0731b10: 知顯乘行者耳。又義眞言行者也。經品號既 T2217_.59.0731b11: 云二入眞言門住心品一。所以初劫段云二淨菩提 T2217_.59.0731b12: 心少分増明一。第二劫釋二心主自在明即是淨 T2217_.59.0731b13: 菩提心一。第三劫中判二世尊所以廣説如上諸
T2217_.59.0731b16: 處相相續次第幾種上。佛具答レ之。故經初品名 T2217_.59.0731b17: 曰二住心一。今經顯眞言行者住心次第一。顯密
T2217_.59.0731b20: 徳二義。住心論中淺略深祕。如レ次顯教密教 T2217_.59.0731b21: 二行也。或云。於二眞言行一有二一心三密修行一。 T2217_.59.0731b22: 三密行者後深祕門也。一心行是前淺略門 T2217_.59.0731b23: 也。此中又有顯密二行一。顯行者釋尊所説三 T2217_.59.0731b24: 乘一乘等。各住二自乘一不レ知二心相續一是也密 T2217_.59.0731b25: 行者。大日所説三劫十住心續生次第是也。 T2217_.59.0731b26: 雖二一心觀解一。專期二祕密莊嚴心一。一生到二彼 T2217_.59.0731b27: 寶處一。故異レ顯耳。但至二即楞伽等文幷擬儀 T2217_.59.0731b28: 外迹文一者。自宗淺略與二如常顯教一融不融雖
T2217_.59.0731c04: 乘一人。當下修行作レ觀即便於一世間法教一深生中 T2217_.59.0731c05: 厭離上。求二大乘一人。又於二聲聞法教一深生二怖畏一。 T2217_.59.0731c06: 此皆爲下未レ知二祕密藏一者上作二此方便説一耳。 T2217_.59.0731c07: 就二此經宗一。則五種三昧皆是開二心實相門一。 T2217_.59.0731c08: 如三行者初住二有相瑜伽一。則是世間三昧。但 T2217_.59.0731c09: 於二此中一了知唯蘊無我一。即是聲聞三昧。若 T2217_.59.0731c10: 以二十縁生句一觀二諸蘊無性無生一。即是菩薩三 T2217_.59.0731c11: 昧。餘如二住心品中廣明一。不レ同下餘教以二心性 T2217_.59.0731c12: 之旨未明故。五乘殊レ轍不中相融會上也。若更 T2217_.59.0731c13: 作二深祕密釋一者。如二三重曼荼羅中五位三昧一。 T2217_.59.0731c14: 皆是毘盧遮那祕密加持。其與相應者。皆可二
T2217_.59.0731c17: 眞言行一也。但六無畏能寄齊眞言行。有二淺深 T2217_.59.0731c18: 次第一。與二今深祕一異歟。若爾彼修證深淺者能 T2217_.59.0731c19: 寄齊三密行歟。又住心論深祕中。世間三心 T2217_.59.0731c20: 同二第七卷深祕。四箇大乘深祕。同二第三卷祕
T2217_.59.0731c23: 宗所依出二深密一。如來藏縁起宗所依出二楞伽 T2217_.59.0731c24: 經一。如何。答。慈恩唯識述記云。所謂華嚴・深
T2217_.59.0731c27: 卷心意識品説二八識一。第二卷法相品明二三性一。 T2217_.59.0731c28: 又無自性品明二三無性一。又唯識論中先説二三 T2217_.59.0731c29: 能變八識一。次説二三性一。後明二三無性一。經論符二 T2217_.59.0732a01: 今次第一矣。彼論第九云。即依二此前所説三 T2217_.59.0732a02: 性一立二彼後説三種無性一。謂即相・生・勝義無 T2217_.59.0732a03: 性。故佛密意説。一切法皆無二自性一。非性全
T2217_.59.0732a06: 華一故。依二次依他一立二生無性一。此如二幻事一託二 T2217_.59.0732a07: 衆縁一生。無下如二妄執一自然性上故假説二無性一 T2217_.59.0732a08: 非性全無一。依二後圓成實一立二勝義無性一。謂即 T2217_.59.0732a09: 勝義由レ遠離前遍計所執我法一性故假説二無 T2217_.59.0732a10: 性一。非二性全無一。如下大虚空雖レ遍二衆色一而是衆
T2217_.59.0732a13: 中判二第二釋勝故一。三無性可二後説一。但至二三 T2217_.59.0732a14: 時次第一者華嚴經中明二三性旨一。性既最第一 T2217_.59.0732a15: 説也。故云二三性先説一無レ過。問。三無性既 T2217_.59.0732a16: 深密經顯了説。何唯識云二佛密意説一耶 答。 T2217_.59.0732a17: 或云。於二三無性教一有二顯了・隱密一。若顯説二相 T2217_.59.0732a18: 生勝義三無性一是顯了説。即深密經説是也。
T2217_.59.0732a21: 密説也。唯識密意説者此意也。故彼疏云。總
T2217_.59.0732a25: 因果合説レ九。楞伽第九頌云。八九種種識如二 T2217_.59.0732a26: 水中諸波一。依二無相論同性經中一。若取二眞如一 T2217_.59.0732a27: 爲二第九一者眞俗合説説故。今取二淨位第八本
T2217_.59.0732b01: 別開。故言二九識一非二是依他識體有九。亦非三
T2217_.59.0732b08: 果報識。即阿梨耶。二執識。即末那。三塵
T2217_.59.0732b12: 見無二定處所一。識相清淨。唯無明・貪愛・習 T2217_.59.0732b13: 氣・業等客塵煩惱之所二覆障一。譬如二清淨虚空
T2217_.59.0732b16: 淨別故。若爾識體可レ成二十六一。如何。答。淨 T2217_.59.0732b17: 位第八別立是依莊二嚴經説一也。故彼經云。如
T2217_.59.0732b20: 非二七轉一也。餘識非圓鏡相應故。又楞伽經 T2217_.59.0732b21: 上文云。依二諸邪念法一。是故有二識生一。八九種
T2217_.59.0732b24: 依諸邪念法一。邪念所起識唯有漏識。何云二無 T2217_.59.0732b25: 漏識一乎。答。依具二二意一。八識邪念所起故云 T2217_.59.0732b26: レ依レ彼也。第九轉二邪念得故云レ依。例如三起
T2217_.59.0732b29: 性皆如二幻等一唯是自心上。故華嚴覺林菩薩云。 T2217_.59.0732c01: 若人欲レ了知三世一切佛一應レ觀二法界性一切
T2217_.59.0732c04: 十七明二第六地一云。了達三界依レ心有。十二 T2217_.59.0732c05: 因縁亦復然一。生死皆由二心所作一。心若滅者生
T2217_.59.0732c09: 云。世親攝論第四無レ解。無性第四廣解二十 T2217_.59.0732c10: 地經名體一。言二唯心一者心識是一。唯言爲遣二 T2217_.59.0732c11: 所取境義一。由彼無故能取亦無。不レ遮二心所一 T2217_.59.0732c12: 不二相離一。故如レ説下若無二心所一心未中曾轉上。三界 T2217_.59.0732c13: 唯心之言即顯二三界唯識一。即與二欲等愛結一相 T2217_.59.0732c14: 應墮在三界一。即屬二三界貪等結一。此唯識言 T2217_.59.0732c15: 無レ有二横計所縁一不レ遣二眞如所縁依他所縁一。
T2217_.59.0732c18: 在三界一。與二此愛結一相應繋屬三界貪等一。故 T2217_.59.0732c19: 言二三界唯心一。或此言二欲等一者即以二欲界一等二
T2217_.59.0732c22: 界一。若不レ起二三界惑業一不レ可レ受二三界苦一。故
T2217_.59.0732c25: 唯心又取二事心心所一。但阿頼耶者擧レ本攝レ末 T2217_.59.0732c26: 擧レ王包レ所。故抄上釋云。又擧レ始攝二於末一故
T2217_.59.0732c29: 法一。何復云二唯心一耶。答。唯識疏云。此不レ然 T2217_.59.0733a01: 也。非二但色無一亦無二貪等能取之心一故。亦無二
T2217_.59.0733a04: 人執三離レ心外別有二貪信等一。今爲レ遮レ彼故説二 T2217_.59.0733a05: 三界唯心一。無色中離二心王一外無二別貪信等以 T2217_.59.0733a06: 爲二能取心一。又無色界雖レ有二虚空無爲等一然此 T2217_.59.0733a07: 等無爲亦不三離レ心外別有二是識之所取。恐
T2217_.59.0733a10: 信等行蘊少分故。又義云。以二二界五蘊無色 T2217_.59.0733a11: 四蘊歸二第八識一云二三界唯心一歟。此義隱劣 T2217_.59.0733a12: 顯勝識攝歟。又義云。唯心者眞理。頼耶實性
T2217_.59.0733a15: 也。故唯識章釋二攝末歸本一云。所説理事眞
T2217_.59.0733a23: レ彼乎。答。隨義轉用故無レ失。是以五教章 T2217_.59.0733a24: 云。又如三十地經云二三界虚妄唯一心一者攝論 T2217_.59.0733a25: 等約二始教一釋爲二頼耶識等一也。十地論約二終
T2217_.59.0733a28: 三性相對辨二有無一。有者依圓也。無者遍計
T2217_.59.0733b04: 幻事陽炎等一故。問。所レ引莊嚴論中幻事譬二 T2217_.59.0733b05: 遍計一。豈不レ違レ彼乎。答。莊嚴文。如二幻事一以二 T2217_.59.0733b06: 幻師所起義一譬二分別性妄心所起義也。此即 T2217_.59.0733b07: 當情顯現情有義。非二觀心所觀理無謂一也。豈 T2217_.59.0733b08: 爲二知自性觀解一耶。依レ之唯識論中。釋依他一 T2217_.59.0733b09: 云二如幻事等非有似有一。明二遍計一云二如空華
T2217_.59.0733b13: 文幻事非有而有譬二依他非有而有一文。取レ此 T2217_.59.0733b14: 證二蘊頼耶一也。故疏云。了知自性如幻最與二
T2217_.59.0733b22: 雙辨有無一耶。答。詮門・離言中道義異故。謂 T2217_.59.0733b23: 雙辨二有無一是表二亦有亦無一故詮門中道也。 T2217_.59.0733b24: 離有離無者有無並亡故離言中道也。餘教 T2217_.59.0733b25: 雙照雙非中道義自相當耳。又此離言・詮門 T2217_.59.0733b26: 各有二三性合論三性別論一也。合論遍計是無 T2217_.59.0733b27: 依圓即有。又依圓非レ無遍計非レ有。故別論 T2217_.59.0733b28: 遍計情有理無如レ次有無。又理無非有情有 T2217_.59.0733b29: 非無故依圓各二義通二二種一。准知。又此合論 T2217_.59.0733c01: 別論若離言若詮門皆實空有不二爲レ宗。故
T2217_.59.0733c04: 有爲頼耶一。是則簡異性宗眞妄和合二分不 T2217_.59.0733c05: 二頼耶一。彼事理通融具分識也。此生滅一分 T2217_.59.0733c06: 縁起故云二別縁起一也。故法藏章下云。若依二 T2217_.59.0733c07: 始教一於二阿頼耶識一但得二一分生滅之義一。以上 T2217_.59.0733c08: 於二眞理一未レ能融通上但説三凝然不レ作二諸法一。 T2217_.59.0733c09: 故就二縁起生滅事一建立頼耶一。從二葉等種一辨 T2217_.59.0733c10: レ體而生二異熟報識一爲二諸法依一。方便漸漸引 T2217_.59.0733c11: 向眞理一故説二熏等悉皆即空一。如二解深密經云一
T2217_.59.0733c15: 立百法決擇分明。故無二違諍一。所説八識唯是
T2217_.59.0733c21: 云二業種生一也。唯識第二云。酬二因業力一感二第
T2217_.59.0733c24: 與前劫五喩等者。鈔云。謂前劫中有二通教菩 T2217_.59.0733c25: 薩一。從二無性門一達二諸法即空一。此則體法空。今 T2217_.59.0733c26: 則不レ爾。了二法縁生一故幻有。知二縁無性一故眞 T2217_.59.0733c27: 空。此則自性不可得空故云二與前無性空意
T2217_.59.0734a01: 正翻爲室等者。鈔上釋云。言二蘊阿頼耶一者。 T2217_.59.0734a02: 蘊謂諸蘊。阿頼耶此云二巣室一。即蘊之住位處
T2217_.59.0734a05: 衆生各隨二已分一安住其中上。既有二此窟宅一。即 T2217_.59.0734a06: 有二善惡含藏一。不レ能二自出一。如來已離二如レ是阿
T2217_.59.0734a10: 蘊一歟。第八識集二諸法種子一起二現行一故云レ蘊。 T2217_.59.0734a11: 蘊即聚集義也。又蘊是有爲義。蘊不レ攝二無 T2217_.59.0734a12: 爲一故。無爲無レ種故。爲レ顯二諸法種子是有爲一 T2217_.59.0734a13: 故云レ蘊歟。此識與二諸蘊一而爲二能所藏一。能 T2217_.59.0734a14: 藏識生滅相續所藏諸蘊生滅相續故云二諸 T2217_.59.0734a15: 蘊於レ中生滅一也。問。疏第一云。一切蘊阿頼
T2217_.59.0734a18: 歟。或復蘊者三界五蘊從二頼耶一縁起故云二諸 T2217_.59.0734a19: 蘊於中生滅一也。故上文云二三界唯心一也。又 T2217_.59.0734a20: 唯識論第二云。此即顯示初能變識所レ有自
T2217_.59.0734a24: 云二諸蘊一歟。又約二因果二相一則互有二能所藏 T2217_.59.0734a25: 義一。故彼疏云。能持レ種。種爲二所藏一此識是能 T2217_.59.0734a26: 藏也。是雜染法所熏所依。染法爲二能藏一此識
T2217_.59.0734a29: 故演祕云。又能藏所藏皆通二種現一。無二別體一
T2217_.59.0734b05: 義一。或有二眞如縁起之義一。唐智覺禪師唯識論
T2217_.59.0734b08: 意一於唯識一。談二眞如縁起義一。何預二彼宗義一乎。 T2217_.59.0734b09: 彼華嚴清涼大師釋云。此唯識實性亦即是
T2217_.59.0734b14: 計於依他上一起故。圓成又依他實性故。以二 T2217_.59.0734b15: 不離一故云二具三義一也。抄釋有二其理一也。故唯 T2217_.59.0734b16: 識論第八云。此中意説。三種自性皆不三遠離
T2217_.59.0734b21: 華等一。性相都無一切皆名二遍計所執一。依他起 T2217_.59.0734b22: 上彼所二妄執一我法倶空所レ顯識等眞性名二圓
T2217_.59.0734b27: 論。三應及二淨二淨三譬顯。釋曰。離二及 T2217_.59.0734b28: 迷依無説無戲論者。此中應レ知三性倶是眞
T2217_.59.0734c02: レ知。第二眞實應斷。第三眞實應淨。二淨謂 T2217_.59.0734c03: 一者自性清淨。由二本來清淨一故。二者無垢清 T2217_.59.0734c04: 淨。由レ離二客塵一故。此二清淨由二三種譬喩一可 T2217_.59.0734c05: レ得二顯現一。謂空金水。如レ此三譬一則倶譬二自 T2217_.59.0734c06: 性清淨一。由三空等非レ不二自性清淨一故。二則倶 T2217_.59.0734c07: 譬二無垢清淨一。由三空等非レ不二離客塵清淨一故。 T2217_.59.0734c08: 偈曰。法界與二世間一未三曾有二少異一。衆生癡盛 T2217_.59.0734c09: 故著レ無而棄レ有。釋曰。法界與世間未曾有少 T2217_.59.0734c10: 異者。非下法界與二世間一而有中少異上。何以故。法 T2217_.59.0734c11: 性與二諸法一無二差別一故。衆生癡盛故著無而 T2217_.59.0734c12: 棄有者。由二衆生愚癡熾盛一於二世間無法一不
T2217_.59.0734c15: 及二淨等意一或依二釋初眞實第二眞實第三 T2217_.59.0734c16: 眞實文一明二此句一也。已上二頌幷釋是求眞實 T2217_.59.0734c17: 法説也。三性倶眞實者。抄云。此三倶是眞 T2217_.59.0734c18: 實。而有二二義一。一者三性各別論二眞實一。二者 T2217_.59.0734c19: 三性無礙論一眞實一。且初義者遍計性眞實是 T2217_.59.0734c20: 分別故。依他性眞實是因縁義故。圓成性眞 T2217_.59.0734c21: 實是眞實故。下疏云。如二彼可得一故通達世 T2217_.59.0734c22: 諦實一。第二無礙義者遍計依他皆以一圓成一而 T2217_.59.0734c23: 爲レ體。故下疏云。如二彼無體一故得レ入二第一義一。 T2217_.59.0734c24: 又華嚴抄云。情有即理無。縁生即無性。皆
T2217_.59.0735a01: 文無礙眞實同故不二別擧一歟。法説文具顯歟。 T2217_.59.0735a02: 衆生癡盛故著者能遍計妄心。第六七識與二 T2217_.59.0735a03: 癡惠一相應執二我法一故云二癡盛故著一也。故唯 T2217_.59.0735a04: 識論第八云。有義第六第七心品執二我法一者 T2217_.59.0735a05: 是能遍計。唯説二意識能遍計一故意及意識名二 T2217_.59.0735a06: 意識一。故計度分別能遍計故執二我法一者必是
T2217_.59.0735a09: レ無。妄心著レ彼成二實有執一故。故著無者顯二依 T2217_.59.0735a10: 他遍計眞實一也。而棄有者。有者眞有圓成眞 T2217_.59.0735a11: 實也。妄心計二著情有一故棄捨圓成眞有一也。 T2217_.59.0735a12: 又無礙眞實者遍計理無依地非有皆顯圓 T2217_.59.0735a13: 成一故云二圓成爲體也。遍計依他空爲レ門顯二
T2217_.59.0735a16: 變一耳。故譬説云二如彼無體故得入第一義一。法 T2217_.59.0735a17: 説判二法界與世間未曾有少異一。法界者圓成 T2217_.59.0735a18: 世間者餘二性也。以二不離一故云二未曾有少異一 T2217_.59.0735a19: 也。故譬中不レ云二無性即第一義一也。二性又 T2217_.59.0735a20: 歸二圓成眞有一論眞實一故云二無礙一。不レ同三華嚴 T2217_.59.0735a21: 三性一際論二相即一。故清涼性相兩宗十別中 T2217_.59.0735a22: 立二三性即離別一也。抄二義中初義順二本文一
T2217_.59.0735a25: 云二眞實一也。淨分依他是二淨攝故。具如二下 T2217_.59.0735a26: 辨一也。問。法相華嚴三性即離爲レ異。若爾 T2217_.59.0735a27: 三論天台三性云何異耶。答。大乘玄二諦義
T2217_.59.0735b01: 爲二種子所依一故名二依他一。眞實性者二無我 T2217_.59.0735b02: 眞如。三無性者。知二塵無相一故言二分別無相 T2217_.59.0735b03: 性一。依他無生性者知二本識無生一故言二無生 T2217_.59.0735b04: 性一。知二無我理無性一故眞實無生性。三論云。 T2217_.59.0735b05: 無性法亦無。他宗不レ遣二三無性一。今論遣二三
T2217_.59.0735b10: 和合名二阿梨耶識一。此即依他性。六識七識妄
T2217_.59.0735b13: レ染之眞。即名二眞實性一。二者不淨分。謂染法 T2217_.59.0735b14: 習氣種子及虚相果報。即是分別性。二性和
T2217_.59.0735b17: 也。後釋。於二在纒依他染淨一分二眞實分別二 T2217_.59.0735b18: 性一也。二義雖レ異三性一際二義雙融義全同二 T2217_.59.0735b19: 華嚴一。故華嚴五教章中云。又云。阿毘達磨 T2217_.59.0735b20: 修多羅中世尊説法有二三種一。一染污分。二清 T2217_.59.0735b21: 淨分。三染污清淨分。依二何義一説二此三分一。於二 T2217_.59.0735b22: 他性中一分別性爲二染污分一。眞實性爲二清淨 T2217_.59.0735b23: 分一。依他性爲二染污清淨分一。依二此義一故説二三 T2217_.59.0735b24: 分釋曰。阿毘達磨修多羅中説分別性以煩 T2217_.59.0735b25: 惱一。爲レ性。眞實性以二清淨品一爲レ性。依他性由 T2217_.59.0735b26: レ具二兩分一以二二性一爲レ性。故説レ法有二三種一○ T2217_.59.0735b27: 此上論文又眞該二妄末一。相無レ不レ攝。妄徹二眞 T2217_.59.0735b28: 源一。體無レ不レ寂。眞妄交徹二分雙融無礙全
T2217_.59.0735c02: 由能所畢竟無故者。私云。依二此釋一者。頌離 T2217_.59.0735c03: 二者能取所取云レ二。畢竟無釋レ離歟。又二者 T2217_.59.0735c04: 依他相見二分。此二分是自體分所變。不即 T2217_.59.0735c05: 不離不レ一不レ異。如二鏡上能照所照用不離 T2217_.59.0735c06: レ鏡。而愚夫依二虚妄熏習力一執二心離境執二境
T2217_.59.0735c10: 此二取離二依他相見一計故云二離二一也。又依 T2217_.59.0735c11: 他相見不即不離也。然遍計二執偏離故云二 T2217_.59.0735c12: 離二一也。又二者我法也。此我法二種離二内 T2217_.59.0735c13: 境一故云二離二一也。問。譬中云二二迷顯現一。何 T2217_.59.0735c14: 明二都無義一耶。答。是法譬影略互顯二三性眞 T2217_.59.0735c15: 實別融二義一也。又法説中遍計擧二無礙眞實一
T2217_.59.0735c20: 也。二智境故。遍計約二情實一云二眞實一。遍計一 T2217_.59.0735c21: 性通二虚實二義。故對二理無虚一情有云レ實也。 T2217_.59.0735c22: 無礙論二眞實一。唯圓成故非レ難歟 T2217_.59.0735c23: 迷依者。鈔云。謂依他性與二迷分別一爲二所依一
T2217_.59.0735c26: 計一故 T2217_.59.0735c27: 無説無戲論者。唯識論第二云。謂空無我所 T2217_.59.0735c28: レ顯眞如有・無・倶・非心言路絶與二一切法一非二
T2217_.59.0736a02: 故云二無説一。心行亦寂故云二無戲論一也。故慈 T2217_.59.0736a03: 恩理趣分疏中釋二經謂貪欲性無戲論等文一
T2217_.59.0736a08: 云二無説一。嘆二菩提一故云二無戲論一也。二淨者自 T2217_.59.0736a09: 性淨無垢淨故 T2217_.59.0736a10: 謂眞實性眞實者。准二下彼事無體故得入第 T2217_.59.0736a11: 一義之文一。今此眞實性局二眞理一歟。二性云二 T2217_.59.0736a12: 彼事一圓成云二第一義一故。又彼論法説頌云。
T2217_.59.0736a16: 通二理智一歟 轉依言兼二理智一故。又擧二依他一 T2217_.59.0736a17: 云二虚妄分別一。唯染分依他故。淨分依他攝二圓 T2217_.59.0736a18: 成一歟已上二義中初義約二常無常門圓成一後 T2217_.59.0736a19: 義約二漏無漏門圓成一也。故唯識樞要上云。三 T2217_.59.0736a20: 性有二二諦一。一常無常門。常爲二圓成一。唯眞如 T2217_.59.0736a21: 是。一切有爲皆依他起。二有漏無漏門。一切 T2217_.59.0736a22: 無漏皆圓成實。諸有漏法皆依他起。菩提涅
T2217_.59.0736a29: レ淨。二淨謂一者自性清淨。由二本來清淨一故。
T2217_.59.0736b03: 如レ次理智二法。自性淨無垢淨義可レ然故。但 T2217_.59.0736b04: 法界與世間者。法界唯理世間但有漏故擧二 T2217_.59.0736b05: 唯圓唯依法一而顯レ通二二性一無漏心上歟。又彼 T2217_.59.0736b06: 論釋如レ云二有法一世間云二無法一。依二此文一。擧二唯 T2217_.59.0736b07: 圓唯遍一而顯下通二二性一有爲心上歟 T2217_.59.0736b08: 次説求眞實譬喩者。問。今此譬説至二何文一
T2217_.59.0736b12: 也。問。何應知所治體等頌非二譬説一耶。答。彼 T2217_.59.0736b13: 通妨故且約二正釋一論レ之也。又彼頌等更有二 T2217_.59.0736b14: 法説一故。又義云。諸頌皆求眞實譬喩也。通
T2217_.59.0736b17: レ次配顯矣。文言無二偏頗一法譬齊等耳。彼 T2217_.59.0736b18: 事無體故等更設二譬合一雙轉釋前法譬餘義一 T2217_.59.0736b19: 歟。若爾何偏屬二譬説一耶 T2217_.59.0736b20: 如幻師依呪術力等者。本論中有二譬字一也。今 T2217_.59.0736b21: 此文釋二上頌一中。又如下釋二下二句一倒因已 T2217_.59.0736b22: 上釋二上二句一。各有二開譬合譬一。二段文。各如 T2217_.59.0736b23: 是下釋二合譬一已上釋二開譬也。又本頌中。前 T2217_.59.0736b24: 二句前迷依譬説下二句前離二喩説也。各 T2217_.59.0736b25: 上開譬下合譬也 T2217_.59.0736b26: 變木石等者。觀抄云。幻師幻事如次依他遍 T2217_.59.0736b27: 計文顯以二木石一可レ譬二圓成一也。所以法説三 T2217_.59.0736b28: 性具擧。譬説頌無二圓成一。釋中擧二木微性一喩二
T2217_.59.0736c02: 他。下云二木石一是也。即實木石也。此木石等 T2217_.59.0736c03: 爲レ因變二金等相一喩二所執一也。今木石爲二所執 T2217_.59.0736c04: 二迷之因一故云二迷因一也。所以頌中幻師譬二 T2217_.59.0736c05: 依他一是約二能變計依他一也。下木等實境譬二 T2217_.59.0736c06: 圓成一是取二木等四微體一故云二實境一也。此義 T2217_.59.0736c07: 雖レ順二頌文一違變木石之文一。今木石擧二所變 T2217_.59.0736c08: 法一。何爲二能變因一矣。若能變者應レ云二木石變一 T2217_.59.0736c09: 乎。道範云。依二呪術因縁力一故於二草木等上一 T2217_.59.0736c10: 假施設顯現似二金銀等物一是依他也。實草木 T2217_.59.0736c11: 等是圓成。圓成諸有爲法之性眞實自性故。 T2217_.59.0736c12: 又解云。實草木喩二依圓二性一。若細合レ喩者 T2217_.59.0736c13: 以二草木等總相一喩二依他一。是草木等所有色・
T2217_.59.0736c16: 釋二幻事喩一。於二此幻事一有レ二。一者假事幻。謂 T2217_.59.0736c17: 依二呪術力因縁一所二變現一之木石等也。喩二之 T2217_.59.0736c18: 依他似有一也。二者實事幻。謂於二假事幻一愚 T2217_.59.0736c19: 夫不レ見二因縁一而見二實木石等一也。喩二之遍計一 T2217_.59.0736c20: 也。故知今木石等者等二金木一也。是依他也。 T2217_.59.0736c21: 所以依二呪術一所變假木石等上起二情實木石 T2217_.59.0736c22: 等一故云二變木石等以爲迷因一也。迷是實事幻 T2217_.59.0736c23: 即遍計也。但合譬中。依他性者類二上木石一。種 T2217_.59.0736c24: 種分別者所執也。意云。謂作下依他起二所執一
T2217_.59.0736c27: 依他也。虚妄分別故。爲顛倒因合二以爲迷因一。 T2217_.59.0736c28: 文句相對分明故。如是虚分別等句合レ譬標
T2217_.59.0737a02: 像金皆通二假實一故喩二依遍二性一也。問。頌 T2217_.59.0737a03: 見下幻師譬二依他一幻事喩中遍計上。何但幻事分二 T2217_.59.0737a04: 二種一耶。答。釋中以二幻師呪術一爲下變二木石一 T2217_.59.0737a05: 之因縁上。是當二依他衆縁一。但頌文爲レ取二所起 T2217_.59.0737a06: 幻事一兼擧二能起縁一而顯二假事幻一也。次諸幻 T2217_.59.0737a07: 事者取二實事幻一譬二遍計一也。或本云。如二彼眞
T2217_.59.0737a10: 幻事譬二依他一。非二能所相違一乎。故知今疏下 T2217_.59.0737a11: 彼論明觀蘊阿頼耶了知自性如幻之釋與二 T2217_.59.0737a12: 唯識論意一同矣。不レ可二異求一耳。問。於二幻事一 T2217_.59.0737a13: 分二假實一。依憑安在乎。答。樞要下云。中邊 T2217_.59.0737a14: 論説二八喩一通二依他所執二性一。假喩二依他實
T2217_.59.0737a18: 成非理。圓成非迷因故。故唯識論云。攝 T2217_.59.0737a19: 大乘説。是依他起遍計心等所縁縁故○眞
T2217_.59.0737a22: 等實境喩二眞實性義一矣。當レ知眞草木圓成。 T2217_.59.0737a23: 假草木依他。實草木遍計也。故彼論下文云。 T2217_.59.0737a24: 色識爲二迷因一。識識爲二迷體一。釋曰。彼迷境名二
T2217_.59.0737a27: 識者虚妄分別能遍計心歟 T2217_.59.0737a28: 此譬依他分別二相者。古徳云。以二依他・分 T2217_.59.0737a29: 別一如レ次譬二上幻者及幻事一也。今謂不レ爾。二 T2217_.59.0737b01: 相倶譬二幻事一。有二假實一故。但標二幻者一是爲
T2217_.59.0737b04: 乎。又多本中皆無二幻者二字一。疏主爲レ顯三幻 T2217_.59.0737b05: 事通二二性一省二幻者二字一歟。或云是依レ了知 T2217_.59.0737b06: 所執理無與二依他假有而無性義一故悟入圓
T2217_.59.0737b09: 他似有世諦邊故。又求眞實義何必局二圓成一 T2217_.59.0737b10: 乎。若爾違二如彼可得故通達世諦實文一故。所 T2217_.59.0737b11: 以應知應斷應淨求二三性眞實一義故 T2217_.59.0737b12: 又如幻者幻事體亦不可得者。鈔云。此中剩二
T2217_.59.0737b15: 無二不字一矣 T2217_.59.0737b16: 此譬虚妄分別者。此虚妄分別者唯依他性 T2217_.59.0737b17: 也。上文云二虚分別依他性一故。又唯識論第八 T2217_.59.0737b18: 云。虚妄分別是依他起。又云。謂能遍計虚
T2217_.59.0737b22: 妄一故。問。世諦實應知應斷義異。何唯擧二依 T2217_.59.0737b23: 他一乎。答。擧二依他一顯二遍計一歟。或約レ勝唯 T2217_.59.0737b24: 擧二依他一歟。或二諦影略互顯歟。或又虚妄 T2217_.59.0737b25: 與二分別一爲二二性一歟。凡此一頌圓性眞諦依 T2217_.59.0737b26: 遍俗諦故三性各別眞實義歟 T2217_.59.0737b27: 彼事無體故等者。觀義云。此頌轉釋上如彼 T2217_.59.0737b28: 無體等頌意一也。又云。上頌明二幻師幻事無
T2217_.59.0737c02: 又云二彼幻事無體一故。彼事者指二上幻事一即 T2217_.59.0737c03: 依他。如三上文云二此譬虚妄分別一也。或通二依・ T2217_.59.0737c04: 遍一。如三上文云二依他分別亦無實體也。問。
T2217_.59.0737c07: 歟。已轉位染分依他亦可レ斷。故若不レ爾違三 T2217_.59.0737c08: 次下文中明二依他非有而有等一故。或二迷者 T2217_.59.0737c09: 二性歟。眞實境者釋中云二木等實境一。是譬二
T2217_.59.0737c16: 通二理智一。故樞要云。二有漏無漏門。一切無 T2217_.59.0737c17: 漏皆圓成實。諸有義法皆依他故。菩提涅
T2217_.59.0737c20: レ迷自在行。倒因無體故無レ倒自在轉。釋曰。 T2217_.59.0737c21: 迷因無體故無迷自在行者。世間木石等雖二 T2217_.59.0737c22: 復無體而爲二迷因一。若得レ無レ迷行則自在不 T2217_.59.0737c23: レ依二於他一。倒因無體故無倒自在轉者。如レ是 T2217_.59.0737c24: 依未轉時雖二復無體而爲二倒因一。若得レ轉時
T2217_.59.0737c27: 具二無性義一。二障未レ斷故爲二妄心所縁境一。故 T2217_.59.0737c28: 云二爲倒因一也。已轉依位二障斷故。能遍計 T2217_.59.0737c29: 妄心盡故。見道已上聖人離二二種相一自在行
T2217_.59.0738a03: 遍計依他無體無性義也。彼處者依他起處
T2217_.59.0738a06: 文唯明二遍計有無義一也。故釋云。有謂幻像事
T2217_.59.0738a09: 有等義一顯二依他非有似有一也。故合説文此幻 T2217_.59.0738a10: 即譬諸蘊一。是故當レ知虚妄分別有而非有文
T2217_.59.0738a13: 別一。能遍計依他也。故唯識疏云。虚妄分別 T2217_.59.0738a14: 有即有二三界虚妄心一也○即能分別。分別
T2217_.59.0738a17: 非有而有於二一法二義一爲顯三兩義無二偏頗一 T2217_.59.0738a18: 作二順逆釋一。例如二不生而生生而不生一矣。又 T2217_.59.0738a19: 義云。上一頌明二遍計情有理無義一故云二有而 T2217_.59.0738a20: 非有一也。有而言未二必似有一歟。又案二頌次第一。 T2217_.59.0738a21: 是事者指二上二迷彼事一故正是遍計也。後頌 T2217_.59.0738a22: 明二依他非有似有一故云二非有而有一。故結二後 T2217_.59.0738a23: 頌一云二此幻即譬諸蘊一也。是故已下文更述二兩 T2217_.59.0738a24: 頌意一也。又上是事言正變計兼依他歟。此幻 T2217_.59.0738a25: 事有二假實一故彼處文可レ通二依圓一歟。又虚妄 T2217_.59.0738a26: 分別言所執又彼所起故云レ爾歟。二義中前 T2217_.59.0738a27: 義順レ文歟。非有而有等而字起盡是顯二即レ無 T2217_.59.0738a28: 而有義一。故即似有假有義也。或人云。唯識等 T2217_.59.0738a29: 中或云二假有實無一或云二非有似有一。意少異。 T2217_.59.0738b01: 假有者依他當體虚假義也。實無者。守千師 T2217_.59.0738b02: 意云レ遮二遍計情有一也。是執空義也。指徴法 T2217_.59.0738b03: 師意虚假體云二實無一也。體空意也。又非有 T2217_.59.0738b04: 者非二圓成眞有一故云二非有一。似有者似二遍計 T2217_.59.0738b05: 情有一故云二似有一也 T2217_.59.0738b06: 如是有體與無體無二者。此文釋二頌第三句一 T2217_.59.0738b07: 也。彼論正文牒二後二句一明二此釋一。故由此下 T2217_.59.0738b08: 釋二第四句一也。但後頌第三句無體體無二是 T2217_.59.0738b09: 不二義分明。今頌不二義難レ得。然文點可 T2217_.59.0738b10: レ讀二有體與無而有也一。意云。有體與二無體一不
T2217_.59.0738b13: 蘊一。是故當知十字無レ之。何疏加レ之耶。答。本 T2217_.59.0738b14: 論中此間有二兩頌一。今疏虚妄分別以下文略 T2217_.59.0738b15: レ頌引レ釋。故論云。偈曰。説下有二二種光一而無中 T2217_.59.0738b16: 二光體上。是故説二色等有體即無體一。釋曰。説 T2217_.59.0738b17: 有二種光而光無二體者此顯二虚妄分別有 T2217_.59.0738b18: 而非有一。何以故。有者彼二光顯現故。非有者 T2217_.59.0738b19: 彼實體不可得故。是故説色等有體即無體 T2217_.59.0738b20: 者由二此義一故説二色等有體即是無體一。偈曰。 T2217_.59.0738b21: 無體非二無體一非二無體即體。是故説二色等無 T2217_.59.0738b22: 體體無二一。釋曰。無體非無體非無體即體者 T2217_.59.0738b23: 此顯二虚妄分別非有而有一。何以故。非有者 T2217_.59.0738b24: 彼二光無體。由レ無二實體一故。而有者彼二光 T2217_.59.0738b25: 非レ無體。由レ光顯現一故。説二色等無體體無二一 T2217_.59.0738b26: 者由二此義一故。故説二色等無體與レ體而無レ有
T2217_.59.0738c02: 行頌明二依他有無二義一也。此幻即譬諸蘊者。
T2217_.59.0738c07: 者依憑安在乎。頌幷釋中云二色等一。擧二色蘊一 T2217_.59.0738c08: 非レ等取餘四蘊乎。此非二依他五蘊一耶又上
T2217_.59.0738c11: 所レ引論文偏爲レ證二觀蘊阿頼耶知自性如幻 T2217_.59.0738c12: 等義一也。前後諸文顯二遍計一則引證成二無用一 T2217_.59.0738c13: 歟。疏中加二此幻即譬諸蘊句一良有レ以也。故 T2217_.59.0738c14: 引二彼論一畢釋云彼論明二觀察蘊阿頼耶了知
T2217_.59.0738c17: 幻事哉。定知諸蘊云二遍計一誤甚也。問。於二
T2217_.59.0738c23: 無二義一是遍計乎。故知二影者依他相・見二 T2217_.59.0738c24: 分。故無性攝論云。但法生時縁起力大即 T2217_.59.0738c25: 一體上有二二影生一。更互相望不即不離。諸心
T2217_.59.0738c28: 二分生一。即見相分別故不即。無下離二自體分一
T2217_.59.0739a06: 如レ是諸分別二實應二遠離一。又釋云。界謂自 T2217_.59.0739a07: 阿梨耶識種子。二光能取光所取光。此等分 T2217_.59.0739a08: 別界共二無明及諸餘惑故得二生起一○二實謂
T2217_.59.0739a11: 性一乎。又依他見・相二分云二能取所取歟。本 T2217_.59.0739a12: 文云レ光今所レ引改云レ影。處處文如レ此。唯識 T2217_.59.0739a13: 依他八喩中光影爲二一喩一。顯色十二光與レ影 T2217_.59.0739a14: 別也。今以レ影替レ光。其義是一歟 T2217_.59.0739a15: 能遮建立誹謗等者。鈔云。疏能遮建立等者。 T2217_.59.0739a16: 由二此有而非有非有而有有無不二一故能遮二 T2217_.59.0739a17: 彼二及小乘一故。言二建立一者應レ言二建立不建 T2217_.59.0739a18: 立一。前叙二外計一處云二建立淨不建立無淨一。計二 T2217_.59.0739a19: 建立一者。建立一切一依レ此修行。謂レ之爲レ淨。不 T2217_.59.0739a20: 建立者。謂此建立非二究竟法一。若無二建立一所 T2217_.59.0739a21: 謂無爲乃名二眞我一。謂一向都撥爲レ無即名レ誹
T2217_.59.0739a25: 謗一。既以二不二一遮二二乘一。有無可レ遮二外道一。何 T2217_.59.0739a26: 云二空穿鑿一乎。彼論正文云。問。體與二無體一何 T2217_.59.0739a27: 不二一向定説一而令三彼二無二差別一耶。偈曰。有 T2217_.59.0739a28: 邊爲レ遮レ立無邊爲レ遮レ謗。退レ大趣二小滅一。遮 T2217_.59.0739a29: レ彼亦如レ是。釋曰。如二其次第一。一爲レ遮二有邊一。 T2217_.59.0739b01: 二爲レ遮二無邊一。三爲レ遮レ趣二小乘寂滅一。是故 T2217_.59.0739b02: 不レ得二一向定説一。問。云何遮二有邊一。答。有邊 T2217_.59.0739b03: 爲遮立。此明下由二於無體一知二無體一故不レ應 T2217_.59.0739b04: レ安立有上。問。云何遮二無邊一。答。無邊爲遮 T2217_.59.0739b05: 謗。此明下由二於有體一知二世諦一故不レ應レ非謗 T2217_.59.0739b06: 無上。問。云何遮レ趣二小乘寂滅一。答。退大趣小 T2217_.59.0739b07: 滅遮彼亦如是此明下由二彼二無別一故不レ應丙
T2217_.59.0739b10: 故達二世諦實一。謂二之有體一。遮二外道無一。有無 T2217_.59.0739b11: 不二二諦是一故遮レ二乘厭二生死有一入中涅槃 T2217_.59.0739b12: 空上也。又云。彼二無別者非有非無中道故遮二 T2217_.59.0739b13: 外道邊空一也 T2217_.59.0739b14: 幻像及取幻等者。彼論中此偈前有二一偈幷 T2217_.59.0739b15: 釋一。故論云。偈曰。色識爲二迷因一。識識爲二迷體一。 T2217_.59.0739b16: 色識因レ無故識識體亦無。釋曰○彼所迷境 T2217_.59.0739b17: 名二色識一。彼能迷體名二非色識一○色識無故
T2217_.59.0739b25: 取所取者如レ次染依他見・相二分也。能觀所 T2217_.59.0739b26: 觀者淨依他相見二分也。此染淨能所治依 T2217_.59.0739b27: 他倶具二非有似有二義一故云二彼二雖無而二 T2217_.59.0739b28: 可得一也。又義云。幻像取幻是所執能取所取 T2217_.59.0739b29: 也。骨像取骨即觀心相見二分也。兩處彼二 T2217_.59.0739c01: 雖無而二可得者。所執情有理無義。觀心非 T2217_.59.0739c02: 有似有義也。文同義異矣。又義云。迷人者愚 T2217_.59.0739c03: 夫也。幻像取幻者所遍計境即依他相見也。 T2217_.59.0739c04: 迷故者能遍計妄心染分依他也。能取所取 T2217_.59.0739c05: 二事者遍計所執也。彼二等者。彼二者前依 T2217_.59.0739c06: 他二分也。而二者今遍計二取也。意云。彼 T2217_.59.0739c07: 依他相見雖レ無二遍計二取一由レ迷二彼二分一而
T2217_.59.0739c10: 執二取一故云二彼二雖無一。非レ無二觀心相見一故 T2217_.59.0739c11: 云二而二可得一也。已上三義中初義能治無 T2217_.59.0739c12: 漏心也。淨分依他故。故下文云。如是清淨法
T2217_.59.0739c17: 歟。唯識中云二四地修得菩提分法一故。又今 T2217_.59.0739c18: 文既云二清淨法一故。或又此文不レ違二前説一。地 T2217_.59.0739c19: 上位通二有漏心一故。又釋論宗中有漏信進等 T2217_.59.0739c20: 云二清淨法一故。後義可レ通二漏無漏一歟。問。無 T2217_.59.0739c21: 漏心帶二所執二取一耶。答。護法正義無漏心 T2217_.59.0739c22: 不レ帶二所執一也。但安惠意無漏心帶レ執也。約二 T2217_.59.0739c23: 正後智一有レ異。依二本宗一可レ決矣。今文既云二 T2217_.59.0739c24: 菩薩雖修行而無所得也一。順二護法義一矣。問。 T2217_.59.0739c25: 何所治中云二幻像等一能治中云二骨像等一耶。 T2217_.59.0739c26: 答。幻像有二假實一故。若約二所執一者是實幻像 T2217_.59.0739c27: 故。若約二染依他一者假幻事故。骨像是四念處 T2217_.59.0739c28: 等能治觀門不淨觀所縁境故。問。若爾何 T2217_.59.0739c29: 下文能治又云強幻王一乎。觀心又若有漏若 T2217_.59.0740a01: 無漏皆依他如幻體故。但本論正文云。釋二幻 T2217_.59.0740a02: 像及取幻等一行頌一畢。又有レ問更擧レ頌作 T2217_.59.0740a03: レ釋也。文云。問。此譬欲二何所顯一。頌曰。骨像
T2217_.59.0740a06: 觀所觀一歟 T2217_.59.0740a07: 如是觀已等者。觀義云指下自二離二及迷依一乃 T2217_.59.0740a08: 至二可得亦如是一文上云二如是觀已一也。謂觀蘊 T2217_.59.0740a09: 阿頼耶説相與二此論一符會故。私云。指二骨像 T2217_.59.0740a10: 及取幻等一行頌一也。既云二觀故亦説二一故。 T2217_.59.0740a11: 但引二離二及迷依等文一證二觀蘊阿頼耶一者。 T2217_.59.0740a12: 已前文レ爲二證頼耶三義一。觀義今文是也。故無 T2217_.59.0740a13: レ違耳。何法爲所治下義釋及本論有二何法爲 T2217_.59.0740a14: 能治五字一也 T2217_.59.0740a15: 迷法相者等者。論正文云。法迷相法迷相者
T2217_.59.0740a18: 義一故云二如是如是一歟。有非有又爾也。或體 T2217_.59.0740a19: 無體與二有非有一云二如是如是一歟。或能取所
T2217_.59.0740a24: 二字一歟 T2217_.59.0740a25: 謂諸佛所説念處等者。私云。擧二四念處一等 T2217_.59.0740a26: 取八解脱八勝處等無量法門一也。何以故下 T2217_.59.0740a27: 釋成能所治二義一。如諸凡夫等者明二所執情 T2217_.59.0740a28: 有義一即所治也。如諸佛説等者迷二所執理無 T2217_.59.0740a29: 義一即能治也。依二此文一則前所治幻像取幻所 T2217_.59.0740b01: 執能取所取歟。又約二下文云二如是清淨法能 T2217_.59.0740b02: 令染法盡一者似二染分依他一歟。彼宗明匠可二尋 T2217_.59.0740b03: 決一矣。觀抄義云。此文徴釋能治有無一也。謂 T2217_.59.0740b04: 凡夫於二念處教法等一作有解。諸佛於二所説一
T2217_.59.0740b07: 若通二有體一何致二示現入胎等有相之難一矣。 T2217_.59.0740b08: 況云二如諸佛所説一未二必取佛。四念處觀是 T2217_.59.0740b09: 有漏心故。凡夫能治觀亦屬二下文一。故知上凡 T2217_.59.0740b10: 夫所取者所治迷相也。又准下以三佛示二現八相一 T2217_.59.0740b11: 致難者。可レ通二無漏心一也。如二上辨一。就レ中依 T2217_.59.0740b12: 他如幻後得智境。未レ起二正後二智一。已前皆遍 T2217_.59.0740b13: 計分別攝歟。若爾凡夫位猶迷二如幻道理一歟」 T2217_.59.0740b14: 如是如是體故者。有二能觀所觀二事一故。云二 T2217_.59.0740b15: 如是如是一歟。如凡夫所取等者。擧二所治迷法一 T2217_.59.0740b16: 成二今能治觀歟。問。如是體無相者體無體二 T2217_.59.0740b17: 義歟。體即無相之義歟。答。今此一句頌若合二 T2217_.59.0740b18: 前生佛二文一者順レ初。若唯合二佛説無體一者 T2217_.59.0740b19: 會二後義一矣。擧二凡天所取一者爲レ顯二佛説一且 T2217_.59.0740b20: 示二所治一歟 T2217_.59.0740b21: 而佛世尊示現等者。或云。此文通二伏難一也。 T2217_.59.0740b22: 問。意云。如二諸佛所説一如レ是如レ是無體無相。 T2217_.59.0740b23: 何諸佛示現八相一耶。答。意云。然諸佛現二八 T2217_.59.0740b24: 相一。是離二所執相一後得智中現二身立等一故云二 T2217_.59.0740b25: 如是無相而影顯現一也。故唯識論第八云雖下 T2217_.59.0740b26: 似二所取能取相一現上而非二一切能遍計攝一。勿二 T2217_.59.0740b27: 無漏心亦有執故。如來後得應レ有レ執故。經
T2217_.59.0740c02: 佛下正致レ難也。前解意如是體無相者結成 T2217_.59.0740c03: 上意一也 T2217_.59.0740c04: 由此義故菩薩雖修行而無所得也者。疏家 T2217_.59.0740c05: 私釋成頌意一也。或以二釋論意釋成頌一也。彼 T2217_.59.0740c06: 論云。釋曰。譬如強幻王令餘幻王退者。彼能 T2217_.59.0740c07: 治淨法亦如二幻王一。由三能對治染法一得二増上一 T2217_.59.0740c08: 故。彼所治染法亦如二幻王一。由下於二境界一得中増 T2217_.59.0740c09: 上上故。如是清淨法能令染法盡者。如下彼強力 T2217_.59.0740c10: 幻王能令中餘幻王退一。菩薩亦爾。知二法如幻一
T2217_.59.0740c13: 而無所得一歟 T2217_.59.0740c14: 彼論明觀察蘊阿頼耶等者。問。莊嚴論中雖 T2217_.59.0740c15: レ明二三性眞實一。未レ云レ觀二頼耶一。又雖三幻事譬二 T2217_.59.0740c16: 分別性一。未レ類二頼耶自性一。何彼論所明如レ此 T2217_.59.0740c17: 指耶。答。三性即頼耶三義故。引二三性文一證下 T2217_.59.0740c18: 觀二頼耶一之義上也。況復彼論下説二求染污及 T2217_.59.0740c19: 清淨一云。偈曰。自界及二光癡共諸惑起如是 T2217_.59.0740c20: 諸分別二實應遠離。釋曰○自界謂自阿頼 T2217_.59.0740c21: 耶識種子。二光能取光所取光。此等分別界 T2217_.59.0740c22: 共二無明及諸餘惑一故得二生起一○二實謂所取
T2217_.59.0740c25: 耶一義上耶。又雖三所執喩二幻事一。又非三幻事不 T2217_.59.0740c26: レ譬二頼耶非有似有一。故上文云。此幻即譬二諸
T2217_.59.0741a02: 等體一但光顯現故。夢譬二外六入一。所受用塵體 T2217_.59.0741a03: 無レ有故。焔譬二心及心數法一。二法由レ起レ迷故。 T2217_.59.0741a04: 像復譬二内六入一。由二是宿業像一故。影復譬二外 T2217_.59.0741a05: 六入一。由二是内入影一内入増上起故。響譬二所 T2217_.59.0741a06: 説法一。法如レ響故。水月譬二依定法一。定則如レ水。 T2217_.59.0741a07: 法則如レ月。由二波證靜法顯現一故。化譬二菩薩
T2217_.59.0741a11: 非二能所相違一乎。指二此等義一云二此經符會一歟」 T2217_.59.0741a12: 當知陽炎等者。六喩中引二莊嚴文一成二頼耶如 T2217_.59.0741a13: 幻義一畢。餘五喩又莊嚴八喩中隨應引證又 T2217_.59.0741a14: 引二餘經論一釋二旋火輪乾闥婆城等一如二幻事一。
T2217_.59.0741a17: 二劫觀解有二勝劣一也。此三事猶帶レ拆法一者。 T2217_.59.0741a18: 有人云。世人見二芭蕉泡沫一時實謂レ有レ體。智 T2217_.59.0741a19: 人拆レ之令レ見之時知二無體一。故云二折法空一。陽 T2217_.59.0741a20: 炎等世人見時不レ拆即知二無體一故喩二體法
T2217_.59.0741a23: 人無我一意歟。故第三釋云。謂觀二唯蘊無我一
T2217_.59.0741a28: 法空一也。故知今意三喩是帶二拆空一之體空故
T2217_.59.0741b02: 生二衆泡。譬三行者自心能作二法界曼荼羅不思 T2217_.59.0741b03: 議變化一也。非レ取二拆空體空邊一。故經云。如二天 T2217_.59.0741b04: 降レ雨生レ泡。彼眞言悉地種種變化當レ知亦爾
T2217_.59.0741b07: 中有二如化一而不レ明二泡喩一。今此經譬意復殊
T2217_.59.0741b10: 二劫觀解待二第三劫一云二麁相一望二初劫一云二轉 T2217_.59.0741b11: 融一也。謂即心幻不レ及二不思識幻一。故云レ麁勝二
T2217_.59.0741b14: 轉融一也。故轉融中道位不レ論二即空麁相喩一
T2217_.59.0741b18: 捨體法幻炎二喩轉融故云レ爾也
T2217_.59.0741b21: 也。問。初劫但即空觀。未レ見下觀レ有畏二有所得一 T2217_.59.0741b22: 觀レ空畏レ堕中斷滅上耶。答。凡佛法觀空智惠因 T2217_.59.0741b23: 縁外無レ見レ空。所以見二縁生一觀二性空一謂二之即 T2217_.59.0741b24: 空觀一。故初劫無性空釋五蘊皆云二縁生無性一。
T2217_.59.0741c01: 者尋二思名義自性差別假有實無一如レ實遍知 T2217_.59.0741c02: 此四離レ識及識非有名二如實智一○此四位中 T2217_.59.0741c03: 猶於二現前一安立少物一謂二是唯識眞勝義性一。 T2217_.59.0741c04: 以二彼空有二相未除帶レ相觀心有二所得一故
T2217_.59.0741c07: 無之觀是有空觀門也。此觀未レ住二眞勝義 T2217_.59.0741c08: 性一云二未了自性等一也。然見道以上二智觀門 T2217_.59.0741c09: 是實證故。二空相不レ當レ心而悟入識相識性 T2217_.59.0741c10: 唯識一也。故見道位頌云。爾時住二唯識一離二二
T2217_.59.0741c18: 法二空相亦不當心一。非レ遮二初劫一耶。答。今字 T2217_.59.0741c19: 隨レ宜。何必同矣。於二一劫中一初後相望何失。 T2217_.59.0741c20: 又唯識觀雖レ待二加行觀一遮二初劫二空一無レ過。 T2217_.59.0741c21: 加行觀未レ離二彼相一故。故釋云。帶相觀心有二 T2217_.59.0741c22: 所得一故非三實安住眞唯識理一。彼相滅已方實 T2217_.59.0741c23: 安住今二空之相亦不當心者。彼相滅已 T2217_.59.0741c24: 方證安住意也。況初劫二空觀門非二有觀一。何 T2217_.59.0741c25: 云二不能盡理觀有一矣。若望二今心一而成下恐二斷 T2217_.59.0741c26: 滅一之義上上文即空觀屬二斷滅一矣。若與二初劫一 T2217_.59.0741c27: 言レ之誰云レ非二盡理觀一乎。故知非レ指二初劫觀 T2217_.59.0741c28: 門一也。又義。人空觀二是觀依圓有一人我自亡 T2217_.59.0741c29: 故可レ云二有觀一歟。然未レ知二五陰法本來涅槃一。 T2217_.59.0742a01: 故非二盡理一也。又觀二蘊即空一時斷二法倒一故云 T2217_.59.0742a02: レ空。然未二空相不可得一故非二盡理一也。非盡理 T2217_.59.0742a03: 者以二第二劫中道觀一降二初劫觀一之意也 T2217_.59.0742a04: 今以如幻等門照有空不二等者。唯識宗立二
T2217_.59.0742a09: 故離有離無則離言中道也。詮門離言倶非二 T2217_.59.0742a10: 偏有偏空一。故云二空有不二一歟。故唯識論第七 T2217_.59.0742a11: 云。我法非レ有空識非レ無。離有離無故契二中
T2217_.59.0742a14: レ有。寂然説レ空。是偏有偏空也。第二劫説二縁 T2217_.59.0742a15: 生中道一。故云二不二一也。又義云。有空觀門一 T2217_.59.0742a16: 念同時故云二空有不二一歟。唯識章云。由下無 T2217_.59.0742a17: 始來執二我法一爲レ有撥二事理一爲空故。此觀中 T2217_.59.0742a18: 遣者空觀對破有執一。存者有觀對遣空執一。今
T2217_.59.0742b04: 有一類二空有不二一歟。章謂要觀彼遍計所執者 T2217_.59.0742b05: 同一疏人法二空之相亦不當心一也。以二章空爲 T2217_.59.0742b06: 門故人於眞性一釋下疏眞入二法空一悟中唯識性上
T2217_.59.0742b09: 乃名眞入法空悟唯識性一者。有空不二者幻 T2217_.59.0742b10: 有空謂眞空。而此有空相性是異故不一。相 T2217_.59.0742b11: 性不離故不異。且約二不離一云二不二一也。故上 T2217_.59.0742b12: 文云二唯識無境體法難解之空即是麁相轉 T2217_.59.0742b13: 融一。唯識無境者幻有。難解之空者眞空。轉融 T2217_.59.0742b14: 者明二不二一。然帶二不一一故云二麁相一。人法二空 T2217_.59.0742b15: 者人法謂初二性。二空謂眞實性。三性妄假 T2217_.59.0742b16: 眞實有空諸相皆不レ當二於心一也。故下文結二 T2217_.59.0742b17: 此第二劫一云然上來原レ始要レ終。自發二一毫
T2217_.59.0742b23: 先年比以二高野山傳法會談義之次一草レ之畢 T2217_.59.0742b24: 文永十年春比託二理性院上野公一令二清書一 T2217_.59.0742b25: 畢 T2217_.59.0742b26: 同九月中旬拭二老眼一加點畢。披覽人必可下 T2217_.59.0742b27: 令レ訪二菩提一給上耳
T2217_.59.0742c01: T2217_.59.0742c02: T2217_.59.0742c03: T2217_.59.0742c04: 疏卷第二之五 T2217_.59.0742c05: 經云。祕密主彼如是捨無我等者。鈔云。疏捨 T2217_.59.0742c06: 無我心主等者。捨者離義。無我者謂前劫離 T2217_.59.0742c07: レ倒時有二法執當心。故以二五喩一達二諸法即空一。 T2217_.59.0742c08: 遣二彼法倒一。雖レ遣二其有一仍滯二空相一。今第二劫 T2217_.59.0742c09: 以二六喩一對治前劫即空一。既有去空亡方順二
T2217_.59.0742c12: 眞入法空悟唯識性義一。故云二故經云祕密主 T2217_.59.0742c13: 等一。不レ置二者字一也。宗家御意於第二劫中一有二 T2217_.59.0742c14: 他縁覺心二心一。引二前復次大乘行發無縁乘 T2217_.59.0742c15: 心等文一證二第六住心一。又引二今彼如是捨無我 T2217_.59.0742c16: 等文一證二第七住心一也。故知今經文更牒釋 T2217_.59.0742c17: 成二覺心乘義一也。更牒二經文一作レ釋時不レ置二者 T2217_.59.0742c18: 字一。疏前後例多。故字又屬二上段一也 問。案二經 T2217_.59.0742c19: 文起盡一。初大乘行發無縁乘心法無我性者。 T2217_.59.0742c20: 總標。何以故以下別説。如是知自心性下總 T2217_.59.0742c21: 結也。於二別説中一依二何以故徴問一設二答釋一。中 T2217_.59.0742c22: 初擧二古昔菩薩修行一成二三界唯心義一。後明下 T2217_.59.0742c23: 此唯心者捨二初劫即空無我一而成中縁生中道 T2217_.59.0742c24: 即心無我性上也。故云二彼如是等一。非レ指二上義一 T2217_.59.0742c25: 乎。故疏釋中初標二第二重法無我性一釋二二段 T2217_.59.0742c26: 文一畢云二更作一轉開明倍勝於前劫一。指二第二 T2217_.59.0742c27: 劫一望二初劫一云二一轉一。定知非レ有二二心勝劣一 T2217_.59.0742c28: 也。故六無畏中法無我無畏存二他縁覺心一。未 T2217_.59.0742c29: レ開二二重淺深一乎。又疏下擧二寶珠譬喩一示二修 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 722 723 724 725 726 727 728 729 730 731 732 733 734 735 736 737 [行番号:有/無] [返り点:有/無] [CITE] |