INBUDS
大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59
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T2217_.59.0709a01: 也。意云。衆生五根本煩惱心中先貪心一種
T2217_.59.0709a02: 隨所作事業而異二名也。依染淨污淨
T2217_.59.0709a03: 心名貪心不染善法故名無貪心。故云
T2217_.59.0709a04: 常依二法隨事異名也。餘又爾也。次就此二
T2217_.59.0709a06: 四反再數成百六十心也。彼等名相如大本
T2217_.59.0709a08: 幷無量之義也。可合譬中從此復更等。法
T2217_.59.0709a09: 譬相順。何煩法中分兩重乎。若百六十心
T2217_.59.0709a10: 又約九品者不順再數經文。又約九品再
T2217_.59.0709a11: 數五反再數其數可増百六十矣。故知若更
T2217_.59.0709a12: 前百六十心約九品等數乃至成八萬及無
T2217_.59.0709a14: 又如劫初時人等者。頌疏第十二云。劫初時
T2217_.59.0709a15: 人皆如色界。諸根無缺形色端嚴。身帶光
T2217_.59.0709a16: 明騰空自在。飮食喜樂長壽久住。有如是
T2217_.59.0709a17: 類。地味漸生。其味甘美其香鬱馥。時有一
T2217_.59.0709a18: 人禀性耽味馥香取食。餘人隨學競取食
T2217_.59.0709a19: 之。爾時方名初受段食。資段食故身漸堅
T2217_.59.0709a20: 重光明隱沒黒闇便生。日月衆星從慈出現。
T2217_.59.0709a21: 由漸耽味地味便隱。從斯復有地皮餅生。
T2217_.59.0709a22: 競耽食之。地餅復隱。爾時復有林藤出現。
T2217_.59.0709a23: 競耽食故林藤復隱。爾時有非耕種香稻自
T2217_.59.0709a24: 生。衆共取之以充所食。此食麁故殘穢在
T2217_.59.0709a25: 身。爲欲蠲除便生二道。因斯遂復有男
T2217_.59.0709a26: 女二根生。由二根殊故形相亦異。宿習力
T2217_.59.0709a27: 故便相膽視。因此遂生非理作意。欲貪
T2217_.59.0709a28: 鬼魅惑亂身心失意猖狂行非梵行。人中
T2217_.59.0709a29: 欲鬼初生發此時。爾時諸人隨取香稻無
T2217_.59.0709b01: 所貯積。後時有人禀性嬾惰長取香稻貯
T2217_.59.0709b02: 擬所食。餘人隨學漸多停貯。由此於稻生
T2217_.59.0709b03: 我心多收無厭。隨收處無復再生。遂共
T2217_.59.0709b04: 分田慮遠盡於已分田生悋護心。於他
T2217_.59.0709b05: 分田有懷侵奪。劫偸過起始於此時。爲
T2217_.59.0709b06: 欲遮防共取聚評議僉量衆内一有徳
T2217_.59.0709b07: 人各以所收六分之一雇令防護封爲田
T2217_.59.0709b08: 主。因斯故立刹帝利名。大衆欽承恩流率
T2217_.59.0709b10: 此王爲首。時人或有情厭居樂家在空
T2217_.59.0709b12: 時有王貪悋財物不能均給國土人民。故
T2217_.59.0709b13: 貧匱人者多行賊盜。王爲禁止行輕重罰。
T2217_.59.0709b14: 爲殺害業始於此時。時有罪人心怖刑罰
T2217_.59.0709b15: 覆藏其罪異想發言。虚誑語生此時爲首
T2217_.59.0709b18: 乃至言顯何物乎。可見阿含經矣。問。今一
T2217_.59.0709b19: 段文法譬中何耶。答。或云。法説也。如者指事
T2217_.59.0709b20: 義也。煩惱生起義專是法説。故知法譬後重
T2217_.59.0709b21: 出擧法説現證也。或云。譬説中有兩重其
T2217_.59.0709b22: 一也。又言。顯譬有二重。如者譬喩義也。合
T2217_.59.0709b23: 説文中爲此喩者等者此意矣。但以法譬法
T2217_.59.0709b25: 擧劫初現證顯滅後煩惱生起。故爲法譬
T2217_.59.0709b26: 也。又義云。准法花三周説。法譬因縁次第
T2217_.59.0709b27: 歟。謂雖上以法譬明再數義而未示無明
T2217_.59.0709b28: 生起等因縁故又擧如劫初人示彼生起之
T2217_.59.0709b29: 因縁。例如善心生起擧劫初人等矣。但所
T2217_.59.0709c01: 以爲此喩者。喩者曉義。未必譬喩之義
T2217_.59.0709c02: ＊也即曉釋義也。猶如二教論云喩曰耳
T2217_.59.0709c03: 大日經疏指心鈔卷九
T2217_.59.0709c04:
T2217_.59.0709c05:
T2217_.59.0709c06:
T2217_.59.0709c07:大日經疏指心鈔卷第十
T2217_.59.0709c08: 疏卷第二之三
T2217_.59.0709c09: 若以淨菩提心等者。抄第三云。疏若以淨
T2217_.59.0709c10: 菩提心等者。若言不定之意。此有二義。謂
T2217_.59.0709c11: 若以淨菩提心爲出世間心即是超越三
T2217_.59.0709c12: 劫瑜祇之行。則出世間心生。出世間心生即
T2217_.59.0709c13: 是淨菩提心。此心出於一切世間故。若以
T2217_.59.0709c14: 佛惠初心爲出世間心即是三阿祇劫成
T2217_.59.0709c15: 佛亦名出世間心。今言三阿僧祇劫即三種
T2217_.59.0709c16: 妄執。行者若一生越此三妄執即一生成佛。
T2217_.59.0709c18: 三述意云。此釋心云。於三妄執斷位疏心
T2217_.59.0709c19: 有二義。謂疏若以淨菩提心等者。若以初
T2217_.59.0709c20: 地爲出世間心是即地前斷三妄執也。若
T2217_.59.0709c21: 依此義可言經所説三瑜祇行皆是地前所
T2217_.59.0709c22: 行也。疏梵云劫波有二義等下第二義。若以
T2217_.59.0709c23: 佛果爲出世間心即三妄執至第十地盡
T2217_.59.0709c25: 云。今約因中具有麁･細･極細三重妄執障
T2217_.59.0709c26: 翳菩提。即以地前祕密方便越初劫一重麁
T2217_.59.0709c27: 妄名離一切障出世間心生。見心明道
T2217_.59.0709c28: 時淨菩提心始得顯現。如是練修至八地。
T2217_.59.0709c29: 時越第二劫一重妄執名離一切障。其菩
T2217_.59.0710a01: 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_.59.0710a07: 無間修習現生則入初地。頓集一大阿僧祗
T2217_.59.0710a11: 抄云。若以淨菩提心爲出世間心即是超越
T2217_.59.0710a13: 得至佛惠初心故云三劫成佛也者別釋也。
T2217_.59.0710a14: 故以初地淨菩提心結佛惠初心也。若佛
T2217_.59.0710a15: 地何云初心。於佛地不可有初後故。又
T2217_.59.0710a16: 疏無若以佛惠初心文。上下同云三祇劫。仍
T2217_.59.0710a18: 地前一劫地上二劫之旨也。傳法院覺心義
T2217_.59.0710a19: 亦同之。本寺道範義高野古徳等多分義也。
T2217_.59.0710a20: 是三劫地前義也。初義意三賢是初僧祇。初
T2217_.59.0710a21: 地乃至七地第二僧祇。八地以上第三僧祇
T2217_.59.0710a22: 之義。諸經論施設。敢以無違矣。今宗又爾
T2217_.59.0710a23: 也。故五祕密經云。能變易弟子倶生我執種
T2217_.59.0710a24: 子應時集得身中一大阿僧祇劫所集福徳
T2217_.59.0710a26: 專注無間修習現生即入初地頓集一大
T2217_.59.0710a28: 今宗又地前經一僧祇行即入初地也。又
T2217_.59.0710a29: 今一僧祇妄執是我執故不可云第二第三
T2217_.59.0710b01: 劫。後二劫中唯斷法執故。又疏第六釋經
T2217_.59.0710b02: 八地三昧道文云。菩薩初度第七地時。上
T2217_.59.0710b03: 不見諸佛可求下不見衆生可度。謂是
T2217_.59.0710b04: 住大涅槃於萬行休息。爾時十方諸佛以
T2217_.59.0710b06: 行云。行者初觀空性時覺一切法皆入心
T2217_.59.0710b07: 之實際。下不見衆生可度上不見諸佛可
T2217_.59.0710b10: 應知經疏意第三劫在於八地上也。又檜尾
T2217_.59.0710b11: 口決中以儀軌汝之所證處是一道清淨文
T2217_.59.0710b12: 釋住八地如幻三昧也。既地前初劫八地上
T2217_.59.0710b13: 第三劫義其説分明也。若爾初地乃至七地
T2217_.59.0710b14: 第二劫之義其理極成矣。依之大師祕藏記
T2217_.59.0710b15: 云。越三妄執越三僧祇劫即是十地究竟
T2217_.59.0710b16: 也。過此修上上方便斷微細妄執至佛果
T2217_.59.0710b18: 竟斷三妄佛地斷微細故地上二劫義分明
T2217_.59.0710b19: 者歟。加之復慈氏儀軌云。若一生中從初
T2217_.59.0710b20: 念誦至於越三無數劫行即證一生補處
T2217_.59.0710b22: 薩擇去心中無明父母極細之垢亦名治
T2217_.59.0710b24: 云佛惠初心也。然後斷微細得果故於中
T2217_.59.0710b25: 有二。一無間道斷彼解道得果故。故抄云。
T2217_.59.0710b28: 二地異故。但因滿位而言三劫成佛者。等
T2217_.59.0710b29: 妙二覺一佛二名之故。又密抄第三云。問。第
T2217_.59.0710c01: 三劫滿得成佛不。答。若越三妄執力即得
T2217_.59.0710c02: 成佛。故疏云。復越一重極細妄執得至佛
T2217_.59.0710c04: 麁妄執即一劫。越第二重細妄執即二劫。
T2217_.59.0710c05: 第三重極細妄執即超第三阿僧祇至於佛
T2217_.59.0710c06: 果初心故云於成佛時不限劫數也。心
T2217_.59.0710c08: 第三劫妄執即至佛果也。故云故云三劫
T2217_.59.0710c09: 成佛也。此是佛果初刹那云佛惠初心也。
T2217_.59.0710c10: 故釋論云。極解脱道初刹那中一時相翻不
T2217_.59.0710c12: 此等釋義地前初劫地上二劫之義。同瑜伽
T2217_.59.0710c13: 起信等説矣。後義意三劫倶是寄對如常之
T2217_.59.0710c14: 地前位也。故疏下釋第三劫極無心云。此
T2217_.59.0710c15: 心望前二劫猶如蓮華盛敷。若望後二心
T2217_.59.0710c21: 又云。漸次證入者如初無畏時以聲字觀
T2217_.59.0710c23: 曼荼羅行。離垢地以去各於自地觀心中修
T2217_.59.0710c24: 漫荼羅行。略以位分之已作十六重深淺
T2217_.59.0710c26: 心云。是因是心望前顯教極果於後祕心
T2217_.59.0710c29: 上諸文但以極無置初地矣。又論第八心
T2217_.59.0711a01: 云。經云。此菩薩淨菩提心門名初法明道。釋
T2217_.59.0711a02: 云是明法身眞如一道無爲之眞理。佛説此
T2217_.59.0711a03: 名初法明道。智度名入佛道初門。於諸顯
T2217_.59.0711a06: 亡唯佛與佛乃能究盡此則顯教關楔。但眞
T2217_.59.0711a08: 第八心文同初地歟。又當卷下釋初地果
T2217_.59.0711a09: 相云。從此無有待對。出過心量不思議地
T2217_.59.0711a11: 離待對故。已上三義若約能越淨心。或一
T2217_.59.0711a12: 道地前。極無初地。或二心倶地前。或兩心同
T2217_.59.0711a13: 地上。三説雖異若依所度妄心者三妄皆在
T2217_.59.0711a14: 地前故云地前三劫耳。但至三祇配立違
T2217_.59.0711a15: 諸經論者大師釋此事云。問。第三僧祇即
T2217_.59.0711a16: 是八地已上。而何言初心菩薩耶。答。是初
T2217_.59.0711a17: 心菩薩也。無數劫者三劫之中何劫耶。答。第
T2217_.59.0711a19: 心位頓具顯行無數劫功徳。准知兩軌説又
T2217_.59.0711a20: 於自宗初地得顯行第三劫福智故云一
T2217_.59.0711a21: 大阿僧祇。非云初僧祇也。倶生我執等者
T2217_.59.0711a22: 實教意於二障中不分見修。地前伏現初
T2217_.59.0711a23: 地斷種十地除習故。極細當二障種故。且
T2217_.59.0711a24: 約煩惱障邊云我執種歟。非無法執種
T2217_.59.0711a26: 執云種子。我執之種子歟。次疏第六釋者。疏
T2217_.59.0711a27: 自釋云。復次此中應説初法明門三昧道。於
T2217_.59.0711a28: 上品中已説故不重言。又如上所説一生
T2217_.59.0711a29: 補處及八地三昧是約教道法門作如此
T2217_.59.0711b01: 説耳。然祕密乘人於世諦中即能通第一
T2217_.59.0711b02: 義諦者從初發心具行大空三昧。其謂不
T2217_.59.0711b04: 此意於今宗有教門實行二意。若依教道
T2217_.59.0711b05: 門准如常第三劫在於八地上。例如云初
T2217_.59.0711b06: 二三地相同世間四五六地寄同羅漢也。故
T2217_.59.0711b07: 云一生補處及八地三昧是約教道法門等
T2217_.59.0711b08: 也。若依實行者初地斷三妄故顯行八地
T2217_.59.0711b09: 上行初地得故。云從初發心即具行大空三
T2217_.59.0711b10: 昧也。疏二云。然此經宗從初地即得入金
T2217_.59.0711b12: 如常八地上第三僧祇也。教道法門者常途
T2217_.59.0711b13: 教門也。然祕密乘等者眞言門行也。初心菩
T2217_.59.0711b14: 薩頓得顯行第三劫功徳故。故云其謂不然
T2217_.59.0711b17: 越三妄執即是十地究竟也。過此者過十
T2217_.59.0711b18: 地位也。此位亦雖斷微細且約盡處云果
T2217_.59.0711b19: 位所斷也。猶如根本無明雖從初地斷此
T2217_.59.0711b20: 云佛地所斷矣。次慈氏儀軌及疏第三一生
T2217_.59.0711b21: 補處位斷第三劫妄執者。疏第六云。如上
T2217_.59.0711b23: 若約實行。是如尊勝儀軌等。故彼軌云初
T2217_.59.0711b24: 發心時便越百六十心度三無數劫行證
T2217_.59.0711b26: 此又同疏從初發心具行大空三昧文矣。故
T2217_.59.0711b27: 知今宗異餘教三劫在地前十地離待對
T2217_.59.0711b28: 也。故大師釋現世證得歡喜地文云。非顯
T2217_.59.0711c01: 之。又依初義會疏及論文者。先疏此心望
T2217_.59.0711c02: 前二劫等者抄第四云。第三劫極無自性心
T2217_.59.0711c03: 生時如蓮華盛敷故云望前二劫等。言若
T2217_.59.0711c04: 望後二心等者。此心喩八心中第五華種心
T2217_.59.0711c05: 第六成果心。後二心者第七受用種子第八
T2217_.59.0711c07: 相抄會論釋等云。前二劫者指初二劫。極
T2217_.59.0711c08: 無自性是第三劫心。謂八地乃至十地也以
T2217_.59.0711c09: 此極無心爲因句。以蒙佛警更増進心
T2217_.59.0711c10: 爲根句。即金剛心一念也。後以成正覺心
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_.59.0711c14: 六重深行者。彼卷下釋云。傳教灌頂是名阿
T2217_.59.0711c16: 羅海會名阿闍梨。從此復有十重深行乃
T2217_.59.0711c17: 至於解三密人中最爲上首如金剛薩埵。
T2217_.59.0711c20: 文云。如是次第從下至上皆得名爲阿
T2217_.59.0711c23: 傳教至極無。是從下至上示阿闍梨位。謂
T2217_.59.0711c24: 從地前至第十地也。次從此復有十重等
T2217_.59.0711c25: 者還從上至下委顯有十重徳行。謂從十
T2217_.59.0711c26: 地至初地也。次乃至已下顯從初地至傳
T2217_.59.0711c28: 從下至上六重如先。乃至如金剛薩埵者十
T2217_.59.0711c29: 重從上至下擧初地金薩上九地云乃至
T2217_.59.0712a01: 也。又相抄云。疏第二釋八地已上云。住是
T2217_.59.0712a04: 十重深行。何入佛果。故知前文離垢地指初
T2217_.59.0712a05: 地也。虚空無垢菩提心故。凡三劫地前地上
T2217_.59.0712a06: 古來未決。然前義爲勝。經疏論釋以顯教極
T2217_.59.0712a07: 果爲眞言初門故。又望後二心會釋非理。
T2217_.59.0712a08: 先密抄釋不可。以三劫配十地時第二劫
T2217_.59.0712a09: 至七地然配五六地華果二心爲此心而
T2217_.59.0712a10: 七八地二心云後二心。理豈然矣。次相抄義
T2217_.59.0712a11: 又非理。何者八九十地爲因句。長短三心中
T2217_.59.0712a12: 何若短三心則一地内有三心長則八地上
T2217_.59.0712a13: 究竟句也。等覺爲根。果位爲究竟。依疏何
T2217_.59.0712a14: 文乎。開上上方便雖爲佛果未見此説
T2217_.59.0712a15: 也。又八地以上淨菩提心説經疏何文乎。就
T2217_.59.0712a16: 中十地三句眞言行位也。誰以八地上究竟
T2217_.59.0712a17: 句爲眞言初門矣。密抄猶淨菩提心初地義
T2217_.59.0712a18: 明鏡故許地前三劫一義。然依彼釋成八
T2217_.59.0712a19: 地上菩提心義。非啻違抄釋害經疏明文
T2217_.59.0712a20: 暗違大師釋論。誤甚哉。次又十六重深行
T2217_.59.0712a21: 是釋漸次證入經文。然作順逆二科通釋大
T2217_.59.0712a22: 背經文。況復疏第三云。初劫智惠猶與二
T2217_.59.0712a23: 乘共行。若二劫智惠尚與二乘共聞。第三
T2217_.59.0712a24: 劫等虚空無邊智惠一切二乘不能思議。堪
T2217_.59.0712a25: 作祕密行阿闍梨也。就祕密中又漸次轉
T2217_.59.0712a26: 深。乃至佛爲十地説般若則九地非其境
T2217_.59.0712a28: 此中等虚空心者極無心即初地也。就祕密
T2217_.59.0712a29: 中等者離垢地以去也。既云漸次轉深。從上
T2217_.59.0712b01: 至下豈夫爾乎。前文自地觀心者顯此祕
T2217_.59.0712b02: 密行義也。二地已上不對顯行。是眞言行
T2217_.59.0712b03: 故。故疏二釋初地果相云。從此無有待對
T2217_.59.0712b05: 爲十重也。但九地非境者。十地十一地開合
T2217_.59.0712b06: 異故。約合門云爾歟。或等妙二覺一佛二
T2217_.59.0712b07: 名故除十地歟。前文擧金薩大日二種者
T2217_.59.0712b08: 六無畏十重中各擧終阿闍梨顯前阿闍
T2217_.59.0712b09: 梨體故云乃至也。乃至言流至毘盧遮那
T2217_.59.0712b10: 上。又八地上十心者不合疏文。疏釋云有
T2217_.59.0712b12: 者約多分歟。或佛果亦深行所得故云爾。
T2217_.59.0712b13: 或微細惑解脱道斷故果位有對治行相故
T2217_.59.0712b14: 云爾歟。又十六重是阿闍梨支分故傳法阿
T2217_.59.0712b15: 闍梨作此事業故。毘盧遮那云深行歟。故
T2217_.59.0712b16: 隣彼釋云。是故作最初阿闍梨事業時即
T2217_.59.0712b18: 證大師釋云。有十重深行者從第二地至
T2217_.59.0712b20: 依此釋十重深行無違。但違毘盧遮那阿
T2217_.59.0712b21: 闍梨文矣。又三祇配位相違者顯密相違文
T2217_.59.0712b22: 義非一。何於此一事守顯乘。就中抄釋
T2217_.59.0712b23: 依初義許地前三劫之義。若三祇配＊位決
T2217_.59.0712b24: 定豈許彼義乎。況顯教中有地地經三祇
T2217_.59.0712b25: 之義耳。尋云。微細妄執唯佛果所斷乎。如
T2217_.59.0712b26: 何答。或云。第三極細妄執從初地至因滿
T2217_.59.0712b27: 斷之。次斷微細妄執至佛果也。故疏下文
T2217_.59.0712b28: 云。復越一劫昇住此地即是初入此信解地
T2217_.59.0712c02: 細之後更不云斷別惑而言佛果位斷四
T2217_.59.0712c03: 分一微細故又疏第三卷云補處菩薩斷無
T2217_.59.0712c04: 明極細之垢故。是故成第三極細妄執至因
T2217_.59.0712c05: 滿之義。故知微細妄執唯佛地所斷也。又義
T2217_.59.0712c06: 云。經云復越一劫昇住此地。此四分之一
T2217_.59.0712c08: 爲十地所斷也。謂第三劫終經越諸戲論之
T2217_.59.0712c10: 經復次信解地等説十地畢云復越一劫等。
T2217_.59.0712c11: 是擧信解地所斷也。次此四分之一者此言
T2217_.59.0712c12: 指前復越一劫文也。故知十地斷微細妄
T2217_.59.0712c13: 執也。或云。今第三妄執有三重。一初地所
T2217_.59.0712c14: 斷二十地所斷三佛地所斷。而今復越一劫
T2217_.59.0712c15: 云三祇者合十地所斷云極細也。過此
T2217_.59.0712c16: 修上上方便斷微細妄執者別開佛地所斷
T2217_.59.0712c17: 爲第四也
T2217_.59.0712c18: 眞言門行者等者。問。三劫倶有時分妄執義。
T2217_.59.0712c19: 何第三劫置眞言門言耶。答。本經中説第
T2217_.59.0712c20: 三劫文云。復次眞言門等文今准彼歟。問。
T2217_.59.0712c21: 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_.59.0712c28: 又雜抄云。第三云超極細妄執即超第三
T2217_.59.0712c29: 僧祇至於佛果初心。故云於成佛時不
T2217_.59.0713a02: 惠初心。故梵云已下可爲異釋也。大師陀
T2217_.59.0713a03: 羅尼義云。得至佛惠初心者眞言佛惠初心
T2217_.59.0713a05: 提心云佛惠初心也。梵云下別釋已上總標
T2217_.59.0713a06: 也。所謂總標別釋成三劫地前之旨也。但
T2217_.59.0713a07: 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_.59.0713a12: 異。何者以別圓初地初住同淨菩提心故。
T2217_.59.0713a13: 故彼釋云。天台圓初住別初地證道同位即
T2217_.59.0713a15: 佛惠初心當于天台果佛故。安然意非理。
T2217_.59.0713a16: 天台別教地前可經三劫歟
T2217_.59.0713a17: 若一生度此三妄執等者。鈔第三云。若一生
T2217_.59.0713a18: 度此等者。此宗明義但除妄執名爲瑜祇。
T2217_.59.0713a20: 一生成佛與前祕密釋三劫成佛全同可云
T2217_.59.0713a21: 耶。答。依一義非全同歟。問。兩釋雖異倶
T2217_.59.0713a22: 度三妄成佛。所度既同。成佛何異乎。答。今
T2217_.59.0713a23: 文若言起盡顯異前成佛也。所謂前標若
T2217_.59.0713a24: 以淨菩提心結得至佛惠初心。是即明初地
T2217_.59.0713a26: 生度此等者更顯一生成佛究竟成道也。分
T2217_.59.0713a27: 滿既殊。前後成佛豈同乎。依之大師雜問答
T2217_.59.0713a28: 中釋三妄義畢云。問。如此等義爾耳。今所
T2217_.59.0713a29: 建立不歴三劫此生即上菩薩地位即身
T2217_.59.0713b02: 此問答引經論等中引疏第一所引之大
T2217_.59.0713b03: 品文證一生二生義。依此釋案今文即上
T2217_.59.0713b04: 菩薩位當於得至佛惠初心。即身成佛即今
T2217_.59.0713b05: 一生成佛也。但三妄言雖同寛狡是別。後
T2217_.59.0713b06: 三妄攝微細故。故抄第四云。前言三劫不
T2217_.59.0713b08: 問。案文次第上釋時分妄執義畢而言即
T2217_.59.0713b09: 一生成佛何論時分耶之意無爭。前常途祕
T2217_.59.0713b10: 密中重簡時分成妄執義是正釋通妨一義
T2217_.59.0713b11: 也。何云別義乎。況後至文處釋第三劫時
T2217_.59.0713b12: 或釋舟車神通至到一處或判巧拙難易不
T2217_.59.0713b14: 滿寶所矣。又兩處三妄言何忽有寛＊狡乎。
T2217_.59.0713b15: 答。祕密意若分證若究竟皆簡時分故結何
T2217_.59.0713b16: 論時分耶。今分證究竟即如一生二生二類
T2217_.59.0713b17: 故。金剛頂經略釋云。若能受持思修不經
T2217_.59.0713b18: 三大劫十六大生乃至現生證如來大覺位
T2217_.59.0713b21: 非待顯家時分成佛乎。或又此即身成佛
T2217_.59.0713b22: 與一生成佛有寛＊狡。一生二生同不捨肉
T2217_.59.0713b23: 身故即身成佛攝也。又佛惠初心是祕密分
T2217_.59.0713b25: 究竟成佛。大師處處判文也。但至下釋者
T2217_.59.0713b26: 眞言分證與顯究竟一處故云爾。非謂祕
T2217_.59.0713b27: 密中無分滿也。故疏第一釋初地成佛云。
T2217_.59.0713b29: 一同。例如初劫中三重三妄也。仍無失。又
T2217_.59.0713c01: 義。准祕記釋者。初心者因滿望果云初
T2217_.59.0713c02: 心歟。或佛果初刹那歟。然則究竟成佛。若
T2217_.59.0713c03: 一生下雖上明時分妄執三劫成佛。未判
T2217_.59.0713c04: 勝劣取捨。故度三妄成佛是密即身成佛故
T2217_.59.0713c06: 未聞隔生即身義。故即顯祕密成佛是一
T2217_.59.0713c07: 生成佛也
T2217_.59.0713c08: 然就第一重内等者。抄第三云。然第一重内
T2217_.59.0713c09: 復有三重三妄執。今初出世心生即離初三
T2217_.59.0713c10: 妄執。謂世間衆生從無始不了我之自性。
T2217_.59.0713c11: 唯依諸蘊執有實我。由執我故起種種
T2217_.59.0713c12: 惑造種種業受種種報成三毒根。今瑜伽
T2217_.59.0713c13: 行者從初發心依眞言門了知心相於諸
T2217_.59.0713c14: 蘊中即離相在内外觀之皆不可得即離我
T2217_.59.0713c16: 此釋三道似云三毒矣。教相抄一云。心云
T2217_.59.0713c17: 付初劫所斷麁妄執又細分有三重三妄執
T2217_.59.0713c18: 第一謂以貪嗔癡三毒爲三妄。此中攝經
T2217_.59.0713c19: 所説一重百六十心。謂付六十心於一一
T2217_.59.0713c20: 心各有麁細重重。其中深細攝乃至極細妄
T2217_.59.0713c21: 執。其中麁淺此即當毘曇所叙聲聞人見
T2217_.59.0713c22: 道位所斷也。故住心論第四云。此唯蘊無
T2217_.59.0713c23: 我一句中攝一切小乘法盡。故今聲聞乘名
T2217_.59.0713c25: 者是＊叙諸部之棟梁毘曇斷惑也。若爾成
T2217_.59.0713c27: 見修。三妄之中今擧麁妄中見斷六十心歟。
T2217_.59.0713c28: 唯蘊無我言雖通三道。且就初得總名歟。
T2217_.59.0713c29: 例如無雲天。云最初解了是顯見道位也。
T2217_.59.0714a01: 問。麁妄中既分三重。第二第三應亦爾耶。
T2217_.59.0714a02: 答。般若寺抄一云。問。其三重三妄執者何有。
T2217_.59.0714a03: 答。毎三重妄執各有三重。凡九重妄執耳。
T2217_.59.0714a04: 問。爾初重妄執云三妄執。何。答。初重妄執
T2217_.59.0714a05: 建立麁妄執･細妄執･極細妄執也。餘二重
T2217_.59.0714a06: 妄執亦如是也。問。於劫亦可在九劫。三劫
T2217_.59.0714a07: 各三劫之故。答。爾云有何妨問。爾疏正文
T2217_.59.0714a08: 何。答。説三重妄執畢次文云凡有三重三
T2217_.59.0714a10: 准此釋細妄等亦應有三種歟。此釋初重
T2217_.59.0714a11: 内三種亦立麁細等名如次可配。見修相
T2217_.59.0714a12: 望修惑是細故種子極細義也。但出疏正文
T2217_.59.0714a15: 隨義轉用歟。又雜問答云。經云越世間三妄
T2217_.59.0714a16: 執出世間心生者。於妄執有多種。一者百
T2217_.59.0714a17: 六十心三重度故云三妄執。二度世間心
T2217_.59.0714a18: 離我倒所生三妄名越三妄執。三六根六
T2217_.59.0714a19: 境六識制伏此三故超三妄執。四者斷業
T2217_.59.0714a20: 煩惱無明故云度三妄執。問。此四妄執配
T2217_.59.0714a21: 人云何。答。第二大乘人所斷也。第三三果所
T2217_.59.0714a22: 度也。第四無學所斷也。若隨根而論之凡
T2217_.59.0714a23: 有三種三妄執。問。第一三妄約何人耶。答。
T2217_.59.0714a25: 歟。就中初總釋三妄文爲眞言行者所度
T2217_.59.0714a26: 以麁妄中三重爲顯乘大小乘人所斷矣。
T2217_.59.0714a27: 准此釋第二第三劫不可有三種三妄歟。
T2217_.59.0714a28: 六十心文可局第一重歟
T2217_.59.0714a29: 所謂根境界等者。教相抄云。第二三妄執者。
T2217_.59.0714b01: 於根境識三法所起妄執也。是謂聲聞所斷
T2217_.59.0714b02: 修惑故云三果學人所留滯。於十八界諸法
T2217_.59.0714b03: 自相所起修惑非須陀所斷故云三果所
T2217_.59.0714b06: 故。此果進斷修惑故云爾歟。或此果直雖
T2217_.59.0714b07: 不斷修惑修道攝。第十六心是已曾釋
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_.59.0714b16: 及相應法迷理起故。四相與得是彼見惑親
T2217_.59.0714b18: 覆無記是不染污縁縛斷故。若諸煩惱及彼
T2217_.59.0714b19: 相應迷事起故四相及得是彼修惑親發起。
T2217_.59.0714b20: 欲及善染無表是修斷心親發起故。又是色
T2217_.59.0714b23: 取修斷邊故十八界諸法云三果所斷也。
T2217_.59.0714b24: 見斷邊攝第一三妄故。然此十八界中染心
T2217_.59.0714b25: 王及心所等成妄執法皆自性斷也。善無記
T2217_.59.0714b26: 七心･界心所等及五根･五境等所縁縛也。今
T2217_.59.0714b27: 爲能縁修惑云妄執也。或又若約眷屬體
T2217_.59.0714b28: 五根五境等亦妄執攝歟。猶如第三妄執擧
T2217_.59.0714b29: 業矣。故釋論記釋執相應染云。眷屬亦通
T2217_.59.0714c02: 久留滯義也。謂見修相望修道時長故云淹
T2217_.59.0714c03: 久也。又前見惑頓斷。今修惑漸斷。前惑斷故
T2217_.59.0714c04: 云修行。後惑未斷故云留滯也。又義。根境
T2217_.59.0714c05: 界三妄是法執也。故下釋淹留修行云法執
T2217_.59.0714c06: 當心。又大疏抄釋第一重三妄云。三妄執自
T2217_.59.0714c08: 可知。答。疏云。最初解了唯蘊無我根･境･
T2217_.59.0714c10: 此釋三果是法執未斷位故云淹留修行也。
T2217_.59.0714c11: 私案。於十八界諸法有體用。迷用是人執
T2217_.59.0714c12: 修惑也。迷體是法執也。然前義爲勝。所以
T2217_.59.0714c13: 初重三妄皆約所斷故。又若約法執者設
T2217_.59.0714c14: 聲聞無學設縁覺無學亦應留滯。何局三果
T2217_.59.0714c15: 乎。又有不示修斷之過故。又下文如下
T2217_.59.0714c16: 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_.59.0714c20: 若爾何云三妄耶。答。迷根･境十二界起修
T2217_.59.0714c21: 惑三毒故云三妄也。例如第一重於蘊起
T2217_.59.0714c22: 我倒所生三毒也。或云内外十二界。界字
T2217_.59.0714c23: 通根･境歟。或義。初云唯蘊擧五蘊。今言
T2217_.59.0714c24: 根･境･界示十八界。此三妄等中未明處門。
T2217_.59.0714c25: 故釋十二處也。十八界中以六識合意根
T2217_.59.0714c27: 似説處門。然今釋界門故作此釋歟。後
T2217_.59.0714c28: 二義意。如者指事義也。或云。義章中依成
T2217_.59.0714c29: 實意釋法入之中分出六識。此意以六識
T2217_.59.0715a01: 可合法處歟。然大小乘所判皆六識攝意
T2217_.59.0715a02: 根成實意未審矣
T2217_.59.0715a03: 所謂業煩惱株杌等。問答云。四斷業･煩惱･
T2217_.59.0715a05: 與無明云三妄也。問。無明煩惱同煩惱攝
T2217_.59.0715a06: 也。何開爲二。所生十二因縁何非其數。故
T2217_.59.0715a08: 種云。業者惡業。因則十二因縁。種者無明種
T2217_.59.0715a10: 三妄。如何。答。今文既標有三妄釋所謂業･
T2217_.59.0715a11: 煩惱株杌及無明種子。疏釋明鏡者也。但
T2217_.59.0715a12: 至疏下釋幷論釋者未必三妄義。擧所斷
T2217_.59.0715a13: 所觀歟。又煩惱無明別立約過現也。故實
T2217_.59.0715a14: 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_.59.0715a18: 多羅樹無明爲種子四支爲根本。餘七枝葉
T2217_.59.0715a19: 華菓等也。其中無明等正妄執體也。故疏但
T2217_.59.0715a21: 答。安然菩提心義三云。業･煩惱正使。聲聞所
T2217_.59.0715a23: 惱正使爲株杌。正使通種現歟。種子是習
T2217_.59.0715a24: 氣也。今謂不爾。株杌亦名習氣而爲縁覺
T2217_.59.0715a25: 所斷也。故論釋縁覺云。業惱株杌猶此而
T2217_.59.0715a28: 非爲樹及根乎。但或以抄釋四支爲根本
T2217_.59.0715a29: 者其理不可。抄株杌種子爲聲聞無學所斷
T2217_.59.0715b01: 故與今意是異耳。彼又十二因縁云大樹。今
T2217_.59.0715b02: 於無明分樹根故。疏下釋大師釋懸會矣｣
T2217_.59.0715b03: 即是無學聖人等者。抄云。言即是無學至最
T2217_.59.0715b04: 難斷處者。即非想地第九品煩惱最極微細
T2217_.59.0715b06: 歟。倶舍云。第九無間道名金剛喩定。盡得
T2217_.59.0715b08: 作二釋矣。然與大師意異。未辨聲縁種子
T2217_.59.0715b09: 斷不故。又安然菩提心義三云。今文業･煩惱
T2217_.59.0715b11: 意今無學雖置二乘無學云縁覺斷習。又
T2217_.59.0715b12: 與大師異。業･煩惱株杌爲現行爲聲聞所
T2217_.59.0715b13: 斷故。大師意株杌同習氣也。最難斷義准
T2217_.59.0715b14: 抄可得意歟。又教相抄一云。第三重三妄
T2217_.59.0715b15: 執者是縁覺人無學位所斷也。所斷既越聲
T2217_.59.0715b16: 聞分齊故云最難斷處。縁覺智惠深聲聞
T2217_.59.0715b17: 故。故十住心論第五云。辟支佛智惠深利故
T2217_.59.0715b18: 能以總別之相深觀察之見一切集法皆
T2217_.59.0715b19: 是滅法。此與聲聞異故。拔業･煩惱株杌及
T2217_.59.0715b21: 三縁覺所除也。中聲聞所斷云三果學人
T2217_.59.0715b22: 所滯不擧無學所斷縁覺所除云無學聖
T2217_.59.0715b23: 人所斷不擧學位所斷者凡今經所説三瑜
T2217_.59.0715b24: 祇行＊者欲顯眞言勝餘教。而大小諸乘人
T2217_.59.0715b25: 所修諸行從淺至深漸次擧之以爲眞宗方
T2217_.59.0715b26: 便也。故初出聲聞行次示縁覺斷。然此二
T2217_.59.0715b27: 人倶有學無學二位。聲聞擧其學位讓無
T2217_.59.0715b28: 學於縁覺。縁覺示其果位預學位於聲聞。
T2217_.59.0715b29: 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_.59.0715c07: 未拔株杌種子更居獨覺之學位能除彼
T2217_.59.0715c08: 株杌等方證中乘極果。所以云無學聖人最
T2217_.59.0715c10: 乘總句也。所斷難斷是辨聲縁淺深別句
T2217_.59.0715c11: 也。例如起信論如菩薩地盡等總別二句。意
T2217_.59.0715c13: 就中上但擧三果學人。此中無聲聞應果。
T2217_.59.0715c14: 可闕彼故。又云。後三果者第二三妄迷十
T2217_.59.0715c15: 八界修惑。既爲彼惑所留滯處。無學果
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_.59.0715c20: 見惑頓斷修惑漸斷故云爾。故光云。見惑
T2217_.59.0715c22: 何。答。三果留滯義。後向道惑與前果而爲
T2217_.59.0715c23: 留滯處故。前三果各進斷三果修惑故。云
T2217_.59.0715c24: 三果所度也。若不爾者無學既無所斷。何
T2217_.59.0715c25: 云三果所度乎。光釋斷修惑而所得果故
T2217_.59.0715c26: 與今留滯義異耳。但縁覺不擧學位者聲
T2217_.59.0715c27: 聞四果同縁覺學位故。唯識章云。又上必
T2217_.59.0716a01: 凡有三種三妄執者。或云。第一重麁妄中有
T2217_.59.0716a02: 人法二執中。今三種攝人執見修無學所斷。
T2217_.59.0716a03: 顯一重法倒也。或云。此法倒攝今業煩惱
T2217_.59.0716a04: 也。故下文明法倒云業煩惱網故。凡拔業
T2217_.59.0716a05: 煩惱等文。雖通二執斷。今約無學所斷云
T2217_.59.0716a06: 違世心也。若依菩薩法執斷義。又離違世
T2217_.59.0716a07: 矣。猶如彼如菩薩地盡含因滿果滿也。或又
T2217_.59.0716a08: 拔業煩惱句雖約拔二倒。今約無學斷云
T2217_.59.0716a09: 湛寂歟。例如唯識論云二乘見道唯斷一種
T2217_.59.0716a10: 菩薩見道倶斷二種耳。若爾何第三劫業･煩
T2217_.59.0716a11: 惱。不在此句中耶。彼隔僧祇故。此一僧祇
T2217_.59.0716a12: 内故。又大疏抄釋三重三妄各有麁細極細
T2217_.59.0716a13: 三妄凡爲九重妄執畢云。問。爾疏正文何。
T2217_.59.0716a14: 答。説三重妄執畢次文云。凡有三重三妄
T2217_.59.0716a16: 三種三妄者九重妄執義。若爾何局麁妄矣｣
T2217_.59.0716a17: 學摩訶衍人等者。抄云。謂學大乘之人。初
T2217_.59.0716a18: 得出世初心。即是越我倒麁妄執。名出世初
T2217_.59.0716a19: 心。此與小乘見道預流果適齊。謂上疏云。
T2217_.59.0716a21: 遠塵離垢眞法眼生。眞言門菩薩亦復如是。
T2217_.59.0716a23: 塵離垢得法眼淨故。云與小乘見道適齊。
T2217_.59.0716a25: 云。前明二乘智斷畢。次顯大乘人行。此人
T2217_.59.0716a26: 依顯教大乘初發心時。聞心性不生深信
T2217_.59.0716a27: 其理。雖然爲我見等倒惑所覆未得空觀
T2217_.59.0716a28: 現前。爾時數數學觀解。謂蘊･界･入等集成
T2217_.59.0716a29: 人。此人者以心爲主。然蘊･界等是因縁所
T2217_.59.0716b01: 生法。推求其性不可得也。若心依何而住。
T2217_.59.0716b02: 故心即不生。成此觀時。離諸見網故云小
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_.59.0716b07: 以學大乘人似爲眞言行者。合上疏文故。
T2217_.59.0716b08: 又以眞言行者爲能寄齊。是疏前後例也。
T2217_.59.0716b09: 又六無畏段經中但説所寄齊顯乘。疏中兼
T2217_.59.0716b10: 示能寄齊密行。今又順彼故。又淨菩提心少
T2217_.59.0716b12: 又云度無量見網淨心増明。同疏第五釋眞
T2217_.59.0716b13: 言行者三世無障礙戒云住此戒時無量見
T2217_.59.0716b14: 網皆悉淨除之故。又今卷下欲釋寂然界
T2217_.59.0716b15: 云。以行者於瑜伽中湛寂之心雖已明顯
T2217_.59.0716b17: 人也。下引三獸渡河喩。是三乘共菩薩也。又
T2217_.59.0716b18: 云非如實巧度。是拙度菩薩也。而下擧顯
T2217_.59.0716b19: 密二行云巧拙難易故。又云。同以無言説
T2217_.59.0716b20: 道得諸法實相。三乘倶證偏眞理故。又云
T2217_.59.0716b21: 同共一法中而昇沈有異。同智論三乘共十
T2217_.59.0716b23: 寶性論。彼經論中説眞言菩薩乎。又下所
T2217_.59.0716b24: 擧寂然界菩薩。是此菩薩昇進位也。彼既屬
T2217_.59.0716b25: 偏眞理顯人也。此何不然乎。又修禪定等度
T2217_.59.0716b27: 三密故。又覺苑師判通教菩薩故。又大師
T2217_.59.0716b28: 立四妄執時。初劫三妄中第一云大乘人所
T2217_.59.0716b29: 斷。此外以第一三妄爲眞言行所度。故依
T2217_.59.0716c01: 如是等文理顯人而非眞言行者也。二義
T2217_.59.0716c02: 中後義爲勝。但至能寄齊者非爲密人。於
T2217_.59.0716c03: 三乘人。經中縁覺菩薩但説極位也。故縁覺
T2217_.59.0716c04: 擧無學云拔業惱株杌等。菩薩明度法
T2217_.59.0716c05: 倒之位。云彼離違順八心等之故。上兼下
T2217_.59.0716c06: 故。前斷位寄聲縁斷位示之也。全非顯密
T2217_.59.0716c07: 相對也。又六無畏文異今文。彼但説如常
T2217_.59.0716c08: 顯密行。此説極顯淺位故。若如彼學大乘
T2217_.59.0716c09: 人爲眞言行者。寂然菩薩顯密中何。若如六
T2217_.59.0716c10: 無畏爲顯人者。何學大乘人不齊彼矣。若
T2217_.59.0716c11: 爲密人者。寄顯明密行之時。無所寄齊而
T2217_.59.0716c12: 直出眞言行者度法倒之位。況案六無畏
T2217_.59.0716c13: 寄齊。以密人未斷惑位同顯人斷證位。豈
T2217_.59.0716c14: 非違彼例乎。故知於證偏眞理之顯行三
T2217_.59.0716c15: 乘。而顯斷惑異也。又淨菩提心名何遮顯
T2217_.59.0716c16: 矣。如云淨心最初生起。外種子心猶得此
T2217_.59.0716c17: 稱矣。又下釋者度見網顯密同故。猶如大
T2217_.59.0716c18: 小相似。何以言同。云其體無異矣。又於瑜
T2217_.59.0716c21: 密人耶。故知今菩薩三乘共菩薩非密人也。
T2217_.59.0716c22: 況顯行二乘密行菩薩合論成三乘義。甚以
T2217_.59.0716c23: 不可矣。問。下文中於寂然菩薩作常途祕
T2217_.59.0716c24: 密二釋。若此菩薩但顯人。何作祕密釋耶。
T2217_.59.0716c25: 依之疏第三明十六重深行出寂然界阿
T2217_.59.0716c26: 闍梨。此豈非眞言行者乎。但大師釋約總
T2217_.59.0716c27: 別義擧大乘人所斷。非謂不密人矣。何。
T2217_.59.0716c28: 答。下釋是寂然界菩薩唯是顯人之證也。何
T2217_.59.0716c29: 者三乘中菩薩。經一僧祇證寂然界也。今
T2217_.59.0717a02: 非爲密人也。寧於一人並顯密二行乎。
T2217_.59.0717a03: 又雜問答釋約總別非理。若爾三果學人無
T2217_.59.0717a04: 學聖人。亦眞言行者乎。所以彼釋立四妄
T2217_.59.0717a06: 別何云根機非一。大乘人非顯大乘者。有
T2217_.59.0717a07: 不示顯大乘機之過。根機非一中。無顯大
T2217_.59.0717a08: 乘機矣。第三釋者。彼次上釋云。若觀前人
T2217_.59.0717a10: 知彼且順常途顯眞言行故云爾。寂然菩
T2217_.59.0717a11: 薩即非密人也
T2217_.59.0717a12: 然彼行者等者。此下以學大乘人修惑斷
T2217_.59.0717a13: 位。與三果學人位齊也。教相抄云。心云。菩
T2217_.59.0717a14: 薩前雖觀蘊無性知心不生。以觀解未熟
T2217_.59.0717a15: 故有法執。猶愛禪定智惠等功徳起修所
T2217_.59.0717a16: 斷惑故。亦次觀定惠等功徳法之無性。斷
T2217_.59.0717a17: 無所有處已下地所起根･境･識三妄執。是第
T2217_.59.0717a18: 二重三妄也。此與小乘三果學人位齊。然
T2217_.59.0717a20: 人修惑斷位似前三果斷位也。此修惑愛
T2217_.59.0717a21: 禪惠等法。而溜滯故立法執名。非實法執。
T2217_.59.0717a22: 例如起信中於法執立人見稱也。雖不起
T2217_.59.0717a23: 我倒等者。謂此位雖不起見惑我倒。而迷
T2217_.59.0717a25: 歟。人執必依法執而起故。況此菩薩前出世
T2217_.59.0717a26: 初心。但度見網未斷修惑。修斷非此位。何
T2217_.59.0717a27: 耶。又義。法執留滯義也。既云法執當心故。
T2217_.59.0717a28: 又不起我倒者。准下我蘊兩倒之文。若見若
T2217_.59.0717a29: 修人執煩惱悉可云我倒。故知雖不起人
T2217_.59.0717b01: 我倒。猶有法執而留滯之義也。蘊倒是法執
T2217_.59.0717b03: 提名所知障之文。今又障菩提故應法執
T2217_.59.0717b04: 矣。又三乘中菩薩所入深。若不斷法執何
T2217_.59.0717b05: 有此理矣。又義。此菩薩約未斷惑成留滯
T2217_.59.0717b06: 義歟。此菩薩湛寂位未度法倒故。又前後
T2217_.59.0717b07: 位既齊人執斷位。中間何明法執斷義。又
T2217_.59.0717b09: 教三乘同斷見思故。又下疏中拆法但遣人
T2217_.59.0717b12: 段然亦稍離下地三執者。指今斷位根･境･界
T2217_.59.0717b13: 三妄也。若下八地云下地者。非想地九品業･
T2217_.59.0717b14: 惱等既人執也。即下八地煩惱法執乎。若聲
T2217_.59.0717b15: 聞地云下地者。縁覺所斷無明種子。既人執
T2217_.59.0717b16: 習氣也。聲聞所斷分齊何云法執乎。故知今
T2217_.59.0717b17: 所斷人執修惑也。若約法執斷者違諸文。
T2217_.59.0717b18: 故湛寂菩薩類水中蓮華。未度法倒故。若
T2217_.59.0717b19: 約未斷惑者。非啻違前後例。亦違所寄齊
T2217_.59.0717b20: 三妄故。更出一解云。於經一文含大小二
T2217_.59.0717b21: 義故。疏家作二釋也。經中學大乘人出世
T2217_.59.0717b22: 初心。説唯蘊無我。是似同小乘見道故也。
T2217_.59.0717b23: 後二文無寄齊説。可悉之
T2217_.59.0717b24: 然亦稍離下地三執等者。此下以學大乘人
T2217_.59.0717b25: 煩惱障習氣斷位。同支佛拔業惱株杌也。
T2217_.59.0717b26: 故下文云。行者未過此劫。與辟支佛位齊
T2217_.59.0717b28: 下辨。抄云。疏然亦稍離下地等者。此同二
T2217_.59.0717b29: 乘無學也。謂行者雖有法執當心非如實
T2217_.59.0717c01: 巧度。然亦稍離下之八地三妄執故。復能
T2217_.59.0717c02: 拔第九地我執家業及煩惱根本無明種子
T2217_.59.0717c03: 所生十二因縁大樹。又解。然亦稍離下地三
T2217_.59.0717c04: 妄執者。此同不還果也。能拔業煩惱等者。
T2217_.59.0717c05: 此同無學果也。行者能知如是甚深實相
T2217_.59.0717c06: 之法。有佛無佛性相常耳。證此理時。退非
T2217_.59.0717c07: 二乘拆法。進非別圓。乃是三獸渡河共空意
T2217_.59.0717c09: 拔業･煩惱株杌及無明種子。是第三重妄執
T2217_.59.0717c10: 也。非想一地惑。屬第三重妄執。是無學人所
T2217_.59.0717c11: 斷故。此位與小乘縁覺齊。又離下地三執
T2217_.59.0717c12: 者。指聲聞地云下地。此時與聲聞所斷齊
T2217_.59.0717c13: 故云離下地三執也能拔業煩惱等者。縁覺
T2217_.59.0717c14: 所斷。此可云上地煩惱。是即聲聞屬學地。
T2217_.59.0717c15: 縁覺屬無學故。聲聞云下地耳。若依抄義
T2217_.59.0717c16: 與此別。抄心以拔業煩惱等云聲聞無學
T2217_.59.0717c17: 所斷。大師以此心爲縁學所住。又抄心以
T2217_.59.0717c18: 摩訶衍人。云退非二乘拆法空進非別圓
T2217_.59.0717c19: 菩薩。大師心初若湛寂･若寂然･皆屬縁覺
T2217_.59.0717c21: 二釋。初釋同二乘無學中。縁覺下八地煩惱
T2217_.59.0717c22: 凡位斷故云稍離下地。其義然。聲聞未必
T2217_.59.0717c23: 然。但超越證不還中有此類歟。謂凡位斷
T2217_.59.0717c24: 欲九品惑盡。乃至或斷無所有處煩惱盡後
T2217_.59.0717c25: 入見道。斷遣惑盡至道類智。超證不還
T2217_.59.0717c26: 果故。此中斷下八地惑盡入見道證第三
T2217_.59.0717c27: 果人。進斷非想地惑。起九無間九解脱道
T2217_.59.0717c28: 證無學果故。惠暉疏。聲聞無學十八念者
T2217_.59.0717c29: 指此歟。上最難斷處釋非想第九品。是約
T2217_.59.0718a01: 第九無間道所斷也。＊故倶舍云。斷初定一
T2217_.59.0718a02: 品至有頂八品。皆阿羅漢向。第九無間道名
T2217_.59.0718a05: 趣地云下地歟。今謂不爾。前約九地分上
T2217_.59.0718a06: 下。今約四果論上下歟。前又通二乘。今
T2217_.59.0718a07: 局聲聞故異也。今此兩釋皆不合疏意。今
T2217_.59.0718a08: 段本意。拔業･＊惱株杌。專知十二因縁甚深
T2217_.59.0718a09: 法爲宗。此但縁覺智分非聲聞所知。故疏
T2217_.59.0718a10: 第七云。如聲聞極觀察智。解了唯蘊無我。
T2217_.59.0718a11: 以厭怖心重故。疾斷煩惱自證涅槃。不能
T2217_.59.0718a12: 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_.59.0718a16: 文。阿含經法位常住。今性相常爾義也。既判
T2217_.59.0718a17: 爲此與聲聞異。何背疏分明釋。云或同
T2217_.59.0718a18: 聲聞無學或通聲縁乎。故知株杌幷種子者
T2217_.59.0718a19: 人執習氣。獨是縁覺所斷故。故疏第七文云。
T2217_.59.0718a20: 辟支佛觀一切集法皆悉如涅槃相。於種種
T2217_.59.0718a22: 槃相者。性相常爾義也。戲論風息者。知性相
T2217_.59.0718a23: 常爾義故斷習氣也。故云戲論息也。又大
T2217_.59.0718a24: 師住心論中。引同性經聲聞十地縁覺十地。
T2217_.59.0718a25: 而證住心淺深之中。縁覺有甚深十二因
T2217_.59.0718a26: 縁地･甚深利智地。疏釋自契此經矣。又聲
T2217_.59.0718a27: 聞第十地立阿羅漢地。是約斷正使歟。縁
T2217_.59.0718a28: 覺第十地出習氣漸薄地。是當今拔株杌種
T2217_.59.0718a29: 子。應知依此經意聲聞十地云下地。縁覺
T2217_.59.0718b01: 爲上地也。故論第五擧疏第七釋･今經文･
T2217_.59.0718b02: 同性經三文。成縁覺勝聲聞。既此意矣。又
T2217_.59.0718b03: 嘉祥釋云。同性經明縁覺有十地。十地中
T2217_.59.0718b04: 有習氣薄地。以根利鈍長斷習氣名中
T2217_.59.0718b06: 妙至矣。又義。約智度三乘共十地已辨地云
T2217_.59.0718b07: 下地。支佛地云中地。菩薩地云上地歟。故
T2217_.59.0718b08: 疏下云。故以三乘上中下出世心合論一阿
T2217_.59.0718b09: 僧祇劫。即此意歟。若爾何約三界九地。以
T2217_.59.0718b10: 非想地惑云株杌種子乎。非想九品。亦聲
T2217_.59.0718b11: 聞所斷修惑攝故。又義。約九地又爲縁覺
T2217_.59.0718b12: 所斷無違。故住心論五云。或云。明獨覺者。
T2217_.59.0718b13: 此有二種。一者麟覺二者部行。此二成覺斷
T2217_.59.0718b14: 見修惑。都有一百六十心。諸縁覺乗法爾皆
T2217_.59.0718b15: 於凡位時。無所有處已下諸惑先已斷竟。後
T2217_.59.0718b16: 入見道有十六心。但法忍法智不斷惑。可
T2217_.59.0718b17: 知斷修所斷惑。上之八地。毎地地九品各
T2217_.59.0718b18: 有二心。合有一百三十四心。通前見位。總
T2217_.59.0718b20: 凡位斷此。故云然亦稍離下地三執也。株
T2217_.59.0718b21: 杌及種子。與非總第九品惑倶斷歟。故上文
T2217_.59.0718b22: 云無學聖人所斷也。所以縁覺一百六十
T2217_.59.0718b23: 心取果。一百五十九是向。一心是果故。問。
T2217_.59.0718b24: 下八地惑既凡位斷訖。何起上七地無間解
T2217_.59.0718b25: 脱耶。答。凡正理心。除菩薩餘人皆無超越
T2217_.59.0718b26: 功能故。起下地道爲加行。起非想地心
T2217_.59.0718b27: 也。又婆沙意。麟覺如菩薩。三十四心證獨
T2217_.59.0718b28: 覺菩提也。又惠＊暉疏云。佛麟角三十四心。
T2217_.59.0718b29: 部行獨覺一百六十心。聲聞無學十八念。初
T2217_.59.0718c02: 依婆沙意歟。但住心論依正理論意歟。問。
T2217_.59.0718c03: 若爾何不起欲界道耶。答。正理云。根本非
T2217_.59.0718c05: 者。何起四法忍四法智及上七地無間解脱
T2217_.59.0718c06: 耶。又獨覺唯依第四定得菩提。寧依彼定
T2217_.59.0718c07: 起下三禪斷對治乎。或云。此獨覺。向中必
T2217_.59.0718c08: 得不還故。欲九無間八解脱。是不還向道攝
T2217_.59.0718c09: 故。豈得勝果道後還起劣向道乎。故不起
T2217_.59.0718c10: 欲界道也問。若爾何起法忍法智耶答。彼
T2217_.59.0718c11: 有超越功能菩薩猶起。況獨覺耶。故惠＊暉
T2217_.59.0718c12: 疏云。方斷見惑以初起難。能斷修惑非初
T2217_.59.0718c13: 起故。麟喩及佛･法智忍爲方便引類智忍
T2217_.59.0718c15: 斷。若此菩薩同彼許凡位斷者。可云小乘
T2217_.59.0718c16: 三十四心斷結成佛菩薩歟。又齊小乘見道
T2217_.59.0718c17: 位可作此釋。如何。答。雖大乘菩薩。以人
T2217_.59.0718c18: 執斷位寄同聲縁斷位時。聲聞未必凡位
T2217_.59.0718c19: 斷。故同彼見道未出凡位斷也。獨覺必凡
T2217_.59.0718c20: 位斷故。齊彼時出凡位斷也。所以寄聲聞
T2217_.59.0718c21: 見修二道･獨覺無學道顯人執斷位也。拔
T2217_.59.0718c22: 業･惱株杌位。即非成佛故。永異小乘菩薩
T2217_.59.0718c23: 三十四心斷結成佛也。此菩薩進度法倒
T2217_.59.0718c24: 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_.59.0719a02: 四支爲根本。餘七枝葉華菓等也。其中無明
T2217_.59.0719a05: 文點云。業･煩惱及無明與生之十二因縁法
T2217_.59.0719a06: 也。生者名七事體。非詞字也。＊故經具縁
T2217_.59.0719a08: 十二因縁爲所生也。上擧業煩惱無明。是
T2217_.59.0719a09: 爲取種子習氣也
T2217_.59.0719a10: 如是甚深之法等者。疏第七云。辟支佛智惠
T2217_.59.0719a11: 深利故。能以總別之相深觀察之。見一切
T2217_.59.0719a12: 集法皆是滅法。此與聲聞異也。阿含云。十
T2217_.59.0719a13: 二因縁法。有佛無佛法位常住。龍樹亦云。此
T2217_.59.0719a16: 問曰。聲聞法中何以不説是法性實際。而摩
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_.59.0719a28: 一者。凡夫顛倒謂瓶衣等諸法爲有。此瓶
T2217_.59.0719a29: 衣等物。有佛無佛常於凡夫是有。如涅槃經
T2217_.59.0719b01: 云。十二因縁。有佛無佛性相常住。但小乘釋
T2217_.59.0719b02: 有二人。毘婆闥婆提云。是無爲常住法。薩
T2217_.59.0719b03: 婆多彈云。恒有爲常。如火。有佛無佛常熱。
T2217_.59.0719b04: 不可言火有佛熱無佛不契。有佛無佛恒
T2217_.59.0719b05: 熱爲常。十二因縁亦爾。今明世諦亦如此。
T2217_.59.0719b07: 性相常爾義通聲聞。何疏中云此與聲聞異
T2217_.59.0719b08: 耶。復今疏所引阿含經者。豈非論所引經
T2217_.59.0719b09: 乎。龍樹亦云者。指今論文歟。但今所引阿
T2217_.59.0719b10: 含經。全同章所引涅槃經文也。然章意依
T2217_.59.0719b11: 舊婆沙説云無爲常住法。依薩婆多。有爲
T2217_.59.0719b12: 法恒有云常住。二義倶通聲聞所知。如何此
T2217_.59.0719b13: 甚難解。然於阿含十二因縁有二意。流轉
T2217_.59.0719b14: 還滅之義通二乘所觀。依之疏釋聲聞極觀
T2217_.59.0719b15: 察智云。從無明至老死。此有故彼有。此生
T2217_.59.0719b20: 滅義。疏論同矣。此生滅義通二乘所觀也。
T2217_.59.0719b22: 含所説法位常住義也。論云。有佛無佛諸法
T2217_.59.0719b24: 此與聲聞異歟。或又准嘉祥釋。或無爲法云
T2217_.59.0719b25: 常。或三世實有法體恒有云法位常住。此等
T2217_.59.0719b27: 此義獨局獨覺歟。或又智論云聲聞法中。
T2217_.59.0719b28: 未必聲聞人。縁覺法又聲聞藏故。性相常住
T2217_.59.0719b29: 義擧縁覺所知歟。章釋何強苦勞矣。問。法
T2217_.59.0719c01: 相。大乘猶性相別論。未談相常住之義。何湛
T2217_.59.0719c02: 寂小乘位許彼義乎。答。彼未談隨縁眞如
T2217_.59.0719c03: 及攝相歸性等義故云性相別論。今集法有
T2217_.59.0719c04: 爲相･滅法無爲性。倶有佛無佛常有故云爾。
T2217_.59.0719c05: 非謂有爲相即無爲常住體也。故疏云集
T2217_.59.0719c06: 法如涅槃相者即此意耳。問。有爲無爲各
T2217_.59.0719c07: 別而言常有者。何異眞宗生住等諸法常恒
T2217_.59.0719c08: 如是生之義耶。答。彼生住等即性佛性然
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_.59.0719c16: 見佛。十二因縁者。無明縁行。乃至憂悲苦
T2217_.59.0719c19: 言湛寂等者。抄云。湛即是喩。寂即是法。湛寂
T2217_.59.0719c20: 即是三乘所得但空＊之理。證此空故。五根
T2217_.59.0719c21: 本煩惱等皆畢竟不生。故名爲寂。又此空理
T2217_.59.0719c23: 深。建立宗等種種諸計。非其境界故不能
T2217_.59.0719c25: 靜義歟。鏡徹者明透義歟
T2217_.59.0719c26: 説云三獸渡河等者。問。今此説云者何經論
T2217_.59.0719c27: 耶。答。基師義林章引優婆塞經言。三獸渡
T2217_.59.0720a03: 等經論説歟。問。如上經論皆大乘也。何以
T2217_.59.0720a04: 彼文成湛寂義耶。答。抄云。今此初劫文意
T2217_.59.0720a05: 兼得藏通二教之意。何以故。有拆法成空
T2217_.59.0720a08: 者。今此菩薩約同通教之邊引證歟。又抄
T2217_.59.0720a09: 云。證此理時退非二乘＊柝法進非別圓。
T2217_.59.0720a11: 三番語異倶順入空。退非二乘＊拆法。進非
T2217_.59.0720a13: 云。擇論形斥三藏云。餘經多示人淨法。
T2217_.59.0720a14: 般若示人無＊淨法。亦名如實巧度。中論云。
T2217_.59.0720a15: 諸法實相三人共得。大品名爲三乘之人同
T2217_.59.0720a16: 以無言説道斷煩惱見第一義。亦名共般
T2217_.59.0720a19: 三乘但同通教三乘矣。但抄意兼藏通菩薩
T2217_.59.0720a20: 歟。若不爾者前後相違故。又安然釋今疏
T2217_.59.0720a21: 文云。此明前藏通三乘及別圓眞空八住八
T2217_.59.0720a25: 知取喩隨宜。不可局定耳
T2217_.59.0720a26: 此中有三乘之人等者。此文大同止觀第六
T2217_.59.0720a28: 乘之人。同以空爲門入諸＊法眞實之性。二
T2217_.59.0720a29: 乘之人自爲已得涅槃生滅度想沈也。菩
T2217_.59.0720b01: 薩以不住道發起大悲昇也。譬如同坑
T2217_.59.0720b03: 六十五云。三獸渡河。同入於水三獸有
T2217_.59.0720b04: 強弱河水有底岸。兎馬力弱。雖濟彼岸。
T2217_.59.0720b05: 浮淺不深又不到底。大象力強倶得底岸。
T2217_.59.0720b06: 三獸喩三人。水喩即空底喩不空。二乘智
T2217_.59.0720b07: 少不能深求。喩如兎馬。菩薩深喩如大
T2217_.59.0720b08: 象。水軟喩空。同見於空不見不空。底喩
T2217_.59.0720b10: 湛寂三乘所斷雖無別諦縁度異故云昇沈
T2217_.59.0720b11: 有異也。故嘉祥釋云。但取智優劣譬三車
T2217_.59.0720b14: 但同共一法中者。三乘所證同生空理故。私
T2217_.59.0720b15: 案。二乘斷惑有淺深故謂聲聞斷正使縁
T2217_.59.0720b18: 體色入空故名通教。依大品經説。乾惠等
T2217_.59.0720b19: 十地即是此教位次也。一乾惠他。未有理
T2217_.59.0720b20: 水故得其名。即外凡位。而藏教五停心總別
T2217_.59.0720b21: 等三位齊。二性地。伏見思惑即内凡位。與
T2217_.59.0720b22: 藏教四善根齊。三八人地。四見地。此二位
T2217_.59.0720b23: 斷三界見惑盡見眞諦理與藏教初果齊。
T2217_.59.0720b24: 五薄地。斷欲界九品思前六品與藏教二果
T2217_.59.0720b25: 齊。六離欲地。斷欲界九品思盡與藏教三
T2217_.59.0720b26: 果齊。七已辨地。斷三界見思惑盡但斷正
T2217_.59.0720b27: 使不能侵習。如燒木成炭。與藏教四果
T2217_.59.0720b28: 齊。聲聞位齊此。八辟支佛。更侵習氣如
T2217_.59.0720b29: 燒炭成灰。九菩薩地。正使斷盡與二乘同。
T2217_.59.0720c01: 扶習潤生淨佛國土。十佛地。以一念相應
T2217_.59.0720c02: 惠頓斷殘習成佛。正習倶除如炭灰倶盡。
T2217_.59.0720c03: 經云。三獸度河。謂象馬兎也。論斷惑不同
T2217_.59.0720c05: 異也。當知學大乘人出世初心者當八人見
T2217_.59.0720c06: 地。然彼下寄三果之位當薄地離欲已辨三
T2217_.59.0720c07: 地也。然亦下同無學之位當支佛地。寂然
T2217_.59.0720c08: 界位當佛地也。菩薩地可屬湛寂歟。但於
T2217_.59.0720c09: 通教有當通被接二類。故同釋云此教三乘
T2217_.59.0720c10: 因同果異。證果雖異同斷見思同出分段
T2217_.59.0720c11: 同證偏眞。然於菩薩中有二種。謂利鈍。鈍
T2217_.59.0720c12: 則但見偏空止成當教果頭佛。行因雖異
T2217_.59.0720c13: 果與藏教齊。若利根菩薩非但見空兼見
T2217_.59.0720c14: 不空。不空即中道。分二種。謂但･不但。若見
T2217_.59.0720c17: 義雖似當通菩薩度法倒邊異彼。但斷
T2217_.59.0720c18: 見思正習未法執故。又今菩薩不可云
T2217_.59.0720c19: 被＊接。彼斷無明而見中道故。若別＊接通
T2217_.59.0720c20: 則第二劫攝。若圓＊接通則第三劫攝故。然或
T2217_.59.0720c21: 書判名別義通次位時。三乘共十地第十地
T2217_.59.0720c22: 云佛地。以一念相應惠斷餘殘習氣亦斷
T2217_.59.0720c23: 小分塵沙惑成勝應佛。是同居土佛。又通
T2217_.59.0720c25: 斷少分塵沙矣。塵沙是所知障中障事惑故。
T2217_.59.0720c26: 又録中以大象喩見不空菩薩故。或又准
T2217_.59.0720c27: 淨影執取相爲法執今一重法倒者六識相
T2217_.59.0720c28: 應執取相歟若爾龍樹釋中彼判人執故不
T2217_.59.0720c29: 相違。又但彼天台以藏通二教如次爲＊拆
T2217_.59.0721a01: 空體空。若一分不斷法執。何成體空之義
T2217_.59.0721a02: 矣。問。今文釋湛寂義引三獸度河之説。何
T2217_.59.0721a03: 以寂然菩薩爲湛寂攝乎。答。凡今三乘中
T2217_.59.0721a04: 菩薩者寂然界菩薩也。所以經中明三乘時
T2217_.59.0721a05: 上兼下故。菩薩人執斷位讓二乘而不別
T2217_.59.0721a06: 説。然疏家採經意以寂然菩薩人執斷位
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_.59.0721a13: 在湛寂文雖引此喩意兼寂然也。若不
T2217_.59.0721a14: 爾者何云昇沈有異。所以釋菩薩勝支佛
T2217_.59.0721a15: 云心垢漸除淨心漸現。此豈非度法倒乎。
T2217_.59.0721a16: 又云便得菩提心勢力能以不住道等。是又
T2217_.59.0721a17: 法執斷方便也。故下釋寂然菩薩云。然以
T2217_.59.0721a18: 菩提心勢力還能發起悲願。從此以後三乘
T2217_.59.0721a20: 大乘人有法執之義云住禪惠等。今云不
T2217_.59.0721a21: 住道等。定知心垢漸除是度法倒之義也。何
T2217_.59.0721a22: 況疏下云以三乘上中下出世心等以寂然
T2217_.59.0721a23: 爲三乘隨一明鏡者歟。依之抄云。今此初
T2217_.59.0721a24: 劫文意兼得藏通二教之意。何以故。有＊拆
T2217_.59.0721a25: 法成空之義故。有三獸度河之理故。由
T2217_.59.0721a26: 是疏云。故以三乘上中下心合論一阿僧
T2217_.59.0721a28: 意耳。同以無言説等二句釋同共一法之義
T2217_.59.0721a29: 喩一河也。然聲聞置種度門故釋昇沈有
T2217_.59.0721b01: 異之義合三獸度河有淺深也。以三乘人
T2217_.59.0721b02: 類兎馬象已。同共一法中而昇治有異也
T2217_.59.0721b04: 若小乘教門苦諦爲初觀四諦入道。眞無
T2217_.59.0721b06: 故大智論説如麞在獵圍驚怖跳出都不
T2217_.59.0721b08: 二因縁發眞無漏斷三界結使盡侵餘習
T2217_.59.0721b10: 如鹿在獵圍驚跳自出顧眄群怖不停待。
T2217_.59.0721b12: 六度化一切衆生共出三界至成佛果利
T2217_.59.0721b13: 益功力圓入涅槃。故大度論云。如大香
T2217_.59.0721b15: 釋中麞鹿象喩全同今疏聲聞厭怖生死縁
T2217_.59.0721b16: 覺不甚忩遽菩薩用不住道之義。准此釋
T2217_.59.0721b17: 未必依斷惑判昇沈歟。今義中但出聲縁
T2217_.59.0721b18: 正習斷異不擧菩薩斷除。疏中擧菩薩斷
T2217_.59.0721b19: 惑未顯二乘斷惑。然今疏意二乘斷惑淺
T2217_.59.0721b20: 深先顯故今不示。天台通教三乘菩薩斷餘
T2217_.59.0721b21: 殘習氣異縁覺歟。釋籤云。次通教中倶學
T2217_.59.0721b22: 般若故因大同。同座解脱習盡不等故果
T2217_.59.0721b24: 言同共一法矣。塞經智論三獸雖異其意
T2217_.59.0721b25: 是同耳
T2217_.59.0721b29: 證理可局縁覺。何通三乘乎。無言證理之
T2217_.59.0721c01: 義雖通三乘縁覺始終不用言語故別得
T2217_.59.0721c02: 極滅語言三昧之稱也。疏第七云。世尊得無
T2217_.59.0721c03: 礙知見於法自在。能於無言説法中爲作
T2217_.59.0721c04: 名字轉受衆生。辟支佛智惠有礙故。是故
T2217_.59.0721c06: 説法歟
T2217_.59.0721c07: 此宗中説有兩種外道等者。抄云。外道有多。
T2217_.59.0721c08: 略爲二種。一者離佛法外外道。二者附佛法
T2217_.59.0721c09: 外道。名内外道。外外道者本源有三。一迦
T2217_.59.0721c12: 部中但犢子云内外道。若爾餘部亦許知無
T2217_.59.0721c13: 量寶王之義歟。或云。雜問答云。經云諸佛
T2217_.59.0721c14: 大祕密外道不能知其外道者有二種。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_.59.0721c18: 九種住心歟。若爾無量寶王似指無盡莊嚴
T2217_.59.0721c19: 寶矣。謂湛寂位亦有祕密二乘三昧道等。是
T2217_.59.0721c20: 萬徳之一門開心實相之祕寶故云爾歟。私
T2217_.59.0721c21: 解云。湛寂是如常小乘偏眞理也。眞言行者
T2217_.59.0721c22: 豈沈彼理＊耶。故六無畏中湛寂爲所寄。
T2217_.59.0721c23: 更擧密行。應知入而不識是三乘中二乘也。
T2217_.59.0721c25: 者菩薩所行種種度門非一故云無量勝二
T2217_.59.0721c26: 乘諦縁故云寶王也。又云。菩薩淨菩提心
T2217_.59.0721c27: 云寶王也。故次上釋云。菩薩悟如是法時。
T2217_.59.0722a01: 證矣。既菩薩但云即知。二乘不爾。當知
T2217_.59.0722a02: 識無量寶王是三乘中菩薩也。但雜問答釋
T2217_.59.0722a03: 湛寂教亦隨機説故云爾。依又以今文證
T2217_.59.0722a04: 兩種義。非全同歟。或又隨義轉用歟。又依
T2217_.59.0722a05: 經文但擧外外道不知。然疏中示入而不
T2217_.59.0722a06: 知之二乘。大師又廣通九種住心。各據一
T2217_.59.0722a07: 義歟。又疏第十九云。今此諸佛之祕一切外
T2217_.59.0722a08: 道所不能知。然外道有二種。一者世間種
T2217_.59.0722a09: 種外道。二謂佛法内有諸外道也。以雖入
T2217_.59.0722a10: 佛法中。而未能知如來祕密猶是邪見心
T2217_.59.0722a11: 行理外道故。亦名外道也。此法乃二種外道
T2217_.59.0722a13: 此釋内外道如先無量寶王祕密寶也。又義。
T2217_.59.0722a14: 三乘倶云内外道歟。皆不知祕密寶故
T2217_.59.0722a15: 唯有此一門等者。抄云。過去諸佛無不説
T2217_.59.0722a16: 此一門。即一種權教三乘也。故法華云尋
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_.59.0722a20: 門也。雖三乘方便門故後釋一之門也。持
T2217_.59.0722a21: 業依主可知矣。私記十一云。應知三世諸佛
T2217_.59.0722a22: 誘引諸衆生。三乘方便教中唯有菩薩乘一
T2217_.59.0722a23: 門而令諸子出三界火宅。善巧方便門云
T2217_.59.0722a24: 也。問曰。可同法華所云唯有一門出於火
T2217_.59.0722a25: 宅義＊耶。答。彼大乘義此小乘義也。雖然義
T2217_.59.0722a27: 三乘倶所知故。内外道者但犢子故。記釋
T2217_.59.0722a28: 順疏釋。疏前後皆以二乘云内外道。故然
T2217_.59.0722a29: 上文菩薩云即知。無量寶王不通二乘。故
T2217_.59.0722b01: 知記義勝歟。又法華以三車雖令出火宅。
T2217_.59.0722b02: 正所授是牛車故。又教相抄云。内外道者指
T2217_.59.0722b03: 小乘部也。此人雖入一佛法中不信大乘
T2217_.59.0722b05: 種種因量諸師等者。抄云。外道小乘部類不
T2217_.59.0722b06: 一。名爲種種。其中善解因明比量之師以
T2217_.59.0722b07: 因喩次第於此理上欲出其過終不能得。
T2217_.59.0722b09: 比量故於佛教不出其過。佛子立量是正
T2217_.59.0722b10: 比量故還破外宗也。故上文云。西方諸菩
T2217_.59.0722b12: 猶屬邪歟
T2217_.59.0722b13: 未名眞淨菩提心者。湛寂菩薩雖淨心漸現
T2217_.59.0722b14: 未斷法執故未名眞淨菩提心也。或又湛
T2217_.59.0722b15: 寂三乘雖斷人執證人空未斷法執得
T2217_.59.0722b16: 法空故云爾也。前心如水中蓮華後心如
T2217_.59.0722b17: 水上蓮華故云如蓮華等也
T2217_.59.0722b18: 以行者於瑜伽中等者。教相抄云＊是湛寂心
T2217_.59.0722b19: 有二種初明陰上無人之觀。尚不見蘊等
T2217_.59.0722b20: 性空故根･塵･識等當心不現也。次然以已
T2217_.59.0722b21: 下明觀諸法無性。爲治厭-離有爲樂無
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_.59.0722b27: 上湛寂之義歟。謂從以行者至明顯者釋
T2217_.59.0722b28: 彼出世間心文。從然渉至無爲法者釋住
T2217_.59.0722c01: 如是隨生句也。但上合經不擧如是等句
T2217_.59.0722c02: 者粗釋梗概合經文故具不擧歟。應知此
T2217_.59.0722c03: 意。如是者指上湛寂也。惠者人空智也文點
T2217_.59.0722c05: 又解云。有如是惠生者。有者或義。如是惠者
T2217_.59.0722c06: 法空智也。即指下觀無性空即空觀也。故
T2217_.59.0722c07: 知彼出世間心住於蘊中者結上也。故合經
T2217_.59.0722c08: 時置送句也字矣有如是惠生後文標句也。
T2217_.59.0722c09: 疏以行者至無爲法者重擧湛寂意而爲
T2217_.59.0722c10: 寂然來由也。然以不明法空智之行相也。
T2217_.59.0722c11: 又准經若於蘊等若字起盡指上彼於世
T2217_.59.0722c12: 間心云如是惠歟。疏然以菩提心等者示
T2217_.59.0722c13: 湛寂菩薩勝二乘也。非爲顯寂然菩薩歟。
T2217_.59.0722c14: 置也字即此意矣。若爾能於蘊等下釋即空
T2217_.59.0722c15: 觀也。十卷義釋無也字。依此文然以下順
T2217_.59.0722c16: 釋寂然菩薩改若字云能於蘊等。有如是
T2217_.59.0722c17: 下似明寂然菩薩矣
T2217_.59.0722c18: 觀察無性空者。或云。寂然菩薩觀屬偏眞理
T2217_.59.0722c19: 故＊拆法空歟。故下釋云。然亦所觀人法倶
T2217_.59.0722c21: 空也。成實既＊拆法空。此豈不然＊耶。又下
T2217_.59.0722c23: ＊拆法明無性空。然此中幻焔等喩意明體
T2217_.59.0722c25: 爲體空也。私云。今無性空者體法空也。故
T2217_.59.0722c27: 法即空矣。故抄意云。謂前劫中有通教菩
T2217_.59.0722c29: 以寂然即空同通教如幻即空。體法空義決
T2217_.59.0723a01: 定矣。無性言雖通＊拆法未云既空。又＊拆
T2217_.59.0723a02: 空是爲遣人我非度法倒也。故疏第三云。
T2217_.59.0723a03: 謂觀唯蘊無我時於陰･界･入中種種分＊拆
T2217_.59.0723a06: 門專度法倒誰云＊拆空矣。又湛寂菩薩未
T2217_.59.0723a07: 度法倒云非如實巧度。寂然非顯巧度
T2217_.59.0723a08: 乎。故抄云。今此初劫文意兼得藏通二教
T2217_.59.0723a10: 菩薩。藏通如次爲拙度＊拆空巧度體空
T2217_.59.0723a11: 也。但成實諸宗未甚懸絶者偏眞義同彼非
T2217_.59.0723a12: 同＊拆空義。又淨影成實判體法空也。次猶
T2217_.59.0723a13: 帶＊拆法者既云帶非當體＊拆法也猶且
T2217_.59.0723a14: 法觀必帶生空也。或又此五喩通二乘所
T2217_.59.0723a15: 觀故云＊帶拆法歟。故下釋云。聲聞經中雖
T2217_.59.0723a16: 説此五喩而意明無我。今此中五喩意明
T2217_.59.0723a18: 體空偏眞中道異故。故三重幻即空幻即心
T2217_.59.0723a19: 幻異也。故抄云。此即自性不可得空故與前
T2217_.59.0723a22: 又成實＊拆空斷法執。成實存二空故。若爾
T2217_.59.0723a23: ＊拆空何但遣人我耶。答。＊拆空有二。毘曇
T2217_.59.0723a24: ＊拆空雖分折五蘊等未拆極微故遣我
T2217_.59.0723a25: 也。成實＊拆隣虚故兼遮法執也。或釋云。
T2217_.59.0723a27: 疏意以隣亦不可得喩行本不生也。未必
T2217_.59.0723a28: 取隣虚分＊拆之邊歟。疏第三云。爾時幻焔
T2217_.59.0723a29: 等喩觀察諸蘊即空得離違順八心證寂
T2217_.59.0723b02: 者厭有爲著無爲二種法執倶治歟。若倶治
T2217_.59.0723b03: 者觀蘊無性但可治生死實有執。涅槃實
T2217_.59.0723b04: 有執何遮之乎。蘊不攝無爲之故。答。上
T2217_.59.0723b05: 擧欣厭二執其下明能治觀門。寧有所簡
T2217_.59.0723b06: 矣。謂五蘊無性即本不生義故云通五蘊皆
T2217_.59.0723b07: 明不生義。此不生即涅槃故涅槃實有執又
T2217_.59.0723b09: 陰生滅之法怖畏生死妄取涅槃。云何治。
T2217_.59.0723b10: 以五陰法自性不生則無有滅本來涅槃故
T2217_.59.0723b12: 所以不説揵城者。爲三藏不説一切法本
T2217_.59.0723b13: 性空寂。乾城喩辨能成之因所成之果本無
T2217_.59.0723b14: 所有故三藏中不説也。而成實論亦有此
T2217_.59.0723b16: 此文成實小乘猶用乾城喩而證諸法空。
T2217_.59.0723b17: 寂然大乘何不引彼喩而明無性空耶。況
T2217_.59.0723b18: 下釋云。然所觀人法倶空與成實諸宗未甚
T2217_.59.0723b20: 成果本末空寂故專大乘所用也。依之第
T2217_.59.0723b21: 二劫體法難解之喩始取之。但成實中雖在
T2217_.59.0723b22: 此喩。就小乘法釋故。尚顯空不究。全非喩
T2217_.59.0723b23: 正旨纔有此喩同不引也。故龍樹釋云。小
T2217_.59.0723b25: 云。前破相宗觀法假有土木城。雖無空性
T2217_.59.0723b26: 不無假城。此宗破相觀法如似乾闥婆城
T2217_.59.0723b28: 如夏時暴雨水上浮泡者。抄云。謂當夏時自
T2217_.59.0723b29: 雨水中。隨渧大小種種浮泡形類各異。然
T2217_.59.0723c01: 水性一味自爲因縁。泡起即是水起。泡滅即
T2217_.59.0723c02: 是水滅。擧體從縁。四句求之無別所生之
T2217_.59.0723c03: 法。此譬受陰諸苦樂等皆從情塵和合故
T2217_.59.0723c04: 生。苦生即是情生。苦滅即情滅。四句推之亦
T2217_.59.0723c06: 經中用泡喩者。此泡雖無實性以因縁猶
T2217_.59.0723c07: 是實。喩＊拆蘊遣我歟。今喩意泡起滅全體
T2217_.59.0723c08: 是水無別所生法故喩即空也。第三劫中
T2217_.59.0723c09: 以一水生衆泡類行者自心能作法界不
T2217_.59.0723c10: 思議變化也
T2217_.59.0723c11: 地氣日光望之如水者。疏第三云。釋論云。以
T2217_.59.0723c13: 七云。又如陽焔於飄動時實無有水而有
T2217_.59.0723c15: 熱･風･塵三和合成焔水也。今文擧二顯風
T2217_.59.0723c17: 至於隣虚亦不可得者。此文似同論破隣虚
T2217_.59.0723c18: 成實之意歟。然實異歟。如先辨＊歟。成實
T2217_.59.0723c19: 論立無品云。一切分皆分＊拆壞裂乃至微塵
T2217_.59.0723c21: 云極微。或又極微立微塵名歟
T2217_.59.0723c22: 一微渉於動境等者。抄云。謂從根本無明一
T2217_.59.0723c23: 念熏眞界時即渉動也。展轉能生諸雜染
T2217_.59.0723c24: 法淪沒生死則無窮已。故晋遠法師云。一
T2217_.59.0723c25: 毫渉動境成此頽山勢。即其義矣。此諸法
T2217_.59.0723c26: 皆是縁生。既從衆縁則無自性。擧體皆空
T2217_.59.0723c28: 故云微歟。貪嗔癡等是行陰攝故。若不爾
T2217_.59.0723c29: 者何云微矣。心法分＊拆至刹那。色法至極
T2217_.59.0724a01: 微故。或又准遠師釋。以無明熏眞心初念
T2217_.59.0724a02: 似類一微動境矣。又倶舍論十二云。衆縁
T2217_.59.0724a03: 和合法得自體頃或有動法行度一極微
T2217_.59.0724a06: 極微名一刹那。極微處量促。刹那時量促
T2217_.59.0724a08: 若諸法得自體頃名一刹那。得自體頃即
T2217_.59.0724a09: 是一念。因何仁王般若云一念有九十刹
T2217_.59.0724a10: 那。一刹那有九百生滅。答。生滅微細唯佛能
T2217_.59.0724a11: 知。小乘心麁見生滅麁。諸佛心細見生滅
T2217_.59.0724a14: 生不過一刹那。故云一微渉動境。但又雖
T2217_.59.0724a15: 相反意可同矣。諸法速滅故雖無動依相
T2217_.59.0724a16: 績邊説動也。隣釋此意矣。釋論云。因縁有
T2217_.59.0724a19: 一微刹那義乎。答。今此無性空猶屬偏眞
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_.59.0724a24: 明幻起於識等在於三界。究其識體亦本
T2217_.59.0724a26: 支。識陰是識支也。故知於十二因縁流轉義
T2217_.59.0724a27: 云初出三界還滅義云本不生矣
T2217_.59.0724a28: 聲聞經中雖説等者。阿含等中雖説五喩
T2217_.59.0724a29: 譬＊拆法之義故意明人無我也。疏第三云。
T2217_.59.0724b01: 謂觀唯蘊無我時。於陰･入中種種分＊拆推
T2217_.59.0724b04: 中五喩譬體法空故云今此中等也
T2217_.59.0724b08: 得離一重法倒者。今此倒是第六識惑歟。初
T2217_.59.0724b09: 劫但知六識唯蘊拔業分齊故。但法倒者准
T2217_.59.0724b10: 淨影釋執取相歟。彼意識中法著我故。龍
T2217_.59.0724b11: 樹釋以彼爲人執故。云直是人執品矣。又
T2217_.59.0724b13: 七識相應智相相續是第二劫所斷故。故知
T2217_.59.0724b14: 今法倒當執取相歟。云人法二空成實諸
T2217_.59.0724b15: 宗未甚懸絶。淨影又云。利根二乘斷彼法執。
T2217_.59.0724b16: 故實是人執。故大師十住心時攝拔業因種
T2217_.59.0724b17: 更不開。可思之。又義。當第七相應智相等
T2217_.59.0724b18: 歟。湛寂寂然譬水中水上蓮故。湛寂是但
T2217_.59.0724b19: 知六識證寂進斷末那惑歟。第二劫釋
T2217_.59.0724b21: 第七惑品也。故云。漸過二乘境界也。今菩
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_.59.0724c01: 若三乘初發道意等者。此釋意指順解脱分
T2217_.59.0724c02: 善云初發道意歟。故上文云。又於此中
T2217_.59.0724c03: 殊勝住有求解脱惠生。思惟觀察生決定
T2217_.59.0724c05: 内第十決定心生聲聞種子。寧非順解脱
T2217_.59.0724c06: 分善耶。今文上擧順世續彼而明違世。尤
T2217_.59.0724c07: 初發道意可聲聞種子心也。復。初發道意
T2217_.59.0724c08: 若指見道者與第一釋何異矣。問。小乘七
T2217_.59.0724c09: 方便位皆世間有漏心。何云違世耶。答。雖
T2217_.59.0724c10: 有漏心棄背生死。向涅槃。故云違世也。
T2217_.59.0724c11: 雖未出世間有背世之心故云違世也。
T2217_.59.0724c12: 依之住心論釋順解脱分云。觀涅槃徳背
T2217_.59.0724c15: 故可作四句分別。謂有違世非出世。二乘
T2217_.59.0724c16: 九位也。有出世非違世。寂然已上諸大乘
T2217_.59.0724c17: 也。有亦出世亦違世。二乘聖位也。有非違
T2217_.59.0724c18: 世非出世。違理心及諸大乘九位也。或可
T2217_.59.0724c19: 下就聖位論違世。正是出世位故。此釋意
T2217_.59.0724c20: 凡位爲順世心歟。雖肖生死向涅槃世
T2217_.59.0724c21: 間有漏心故。又義。前釋又於聖位論之歟。
T2217_.59.0724c22: 初發道意者即見道歟。五位中見道已上得
T2217_.59.0724c23: 道名故。但兩釋異者長短八心異故。例如
T2217_.59.0724c24: 十地位分長短十心時位無寛狹矣。兩義中
T2217_.59.0724c25: 前義爲勝。順世者内八心。又求人天有漏
T2217_.59.0724c26: 果故云順世。今文云。爲人天乘行齋施善
T2217_.59.0724c27: 法。即此意矣。雖有漏心厭生死向涅槃之
T2217_.59.0724c28: 心何云順世乎。但或可釋約違世義勝亦
T2217_.59.0724c29: 作釋歟。非違凡位。上文云。從此即發
T2217_.59.0725a04: 可悉之。又於十地長短例者以聖位分短
T2217_.59.0725a05: 顯凡位短八心故無失
T2217_.59.0725a06: 於一切法都無所取等者。體法即空觀故云
T2217_.59.0725a07: 無所取無所捨也。不同湛寂心厭有爲著
T2217_.59.0725a08: 無爲而有取捨故。我蘊兩倒者釋經相續
T2217_.59.0725a09: 二字歟。謂順世八心我倒未離。違世八心蘊
T2217_.59.0725a10: 倒猶存。此兩倒各有二種業煩惱歟。此二種
T2217_.59.0725a11: 業煩惱令生死相續不令出。似網故云網
T2217_.59.0725a12: 歟。實範釋云。兩倒業煩惱者我法二執之所
T2217_.59.0725a14: 依常途解釋等者。教相抄云。心云。寂然界者
T2217_.59.0725a15: 從無性門達蘊等諸法皆空也。若顯教菩
T2217_.59.0725a16: 薩經一僧祇劫方證此理。若今宗菩薩雖
T2217_.59.0725a17: 一生度麁妄執即證此理。然寂然界理菩
T2217_.59.0725a18: 薩及最極上根縁覺同證之。故疏下云。次以
T2217_.59.0725a19: 三種三心拔業煩惱根本無明種子。如以
T2217_.59.0725a20: 利鐵去其麁鑛。次觀無縁乘法無我性如
T2217_.59.0725a22: 然界心而合譬。寂然界與無縁乘二心各
T2217_.59.0725a23: 別疏下文分明也。所以用寂然界不可攝
T2217_.59.0725a24: 無縁心也。若寂然亦與拔業心別者何拔業
T2217_.59.0725a25: 心後不出之乎。故知寂然界即縁覺心也。故
T2217_.59.0725a26: 今云行者未過此劫與辟支佛位齊。又云與
T2217_.59.0725a27: 成實諸宗未甚懸絶也。大乘義章二無我義
T2217_.59.0725a28: 云。第二宗中具明二空。五陰及生攬別成
T2217_.59.0725a29: 總。是因和合。因和合中空無定性名衆生
T2217_.59.0725b02: 合中空無定性。是其法空。第三宗中亦具二
T2217_.59.0725b03: 空。言生空者。前宗直就因和合中虚假無
T2217_.59.0725b04: 性名衆生空。不空假生。今此宗中假生亦
T2217_.59.0725b05: 無故名生空。言法空者。前宗之中但説諸
T2217_.59.0725b06: 法苦無常等和合無性故名法空。不説空
T2217_.59.0725b07: 無假名諸法。此宗所説假法亦空故云法空
T2217_.59.0725b09: 三品人聞第二宗破性之教。鈍者但能悟解
T2217_.59.0725b10: 生空中上二人通解二空聞第三宗中下
T2217_.59.0725b12: 釋。謂彼中聲聞人者此疏縁覺種性也。皆是
T2217_.59.0725b13: 解諸法無性等空故。就此中解彼第二宗
T2217_.59.0725b14: 之人此中證湛寂之縁覺也。悟彼第三宗
T2217_.59.0725b15: 之人此中證寂然之縁覺也。故疏云。證寂
T2217_.59.0725b16: 然界菩薩與辟支佛位齊也。成實論聖行品
T2217_.59.0725b17: 云。有二行空行無我行。於五陰中不見衆
T2217_.59.0725b19: 文從無性門觀蘊等皆空也。若非皆空者
T2217_.59.0725b20: 何云五陰亦無乎。故疏云。證寂然界人法
T2217_.59.0725b21: 倶空與成實宗未甚懸絶也。依之疏第三
T2217_.59.0725b23: 文豈非明證乎。問。疏云。證此寂然界時漸
T2217_.59.0725b25: 云如此乎。又疏云。菩薩從發心已來經一
T2217_.59.0725b27: 利行不過百大劫。彼人證寂然界而與菩
T2217_.59.0725b28: 薩齊者菩薩僧祇行豈非劣二乘乎。又住
T2217_.59.0725b29: 心論釋縁覺云游泳湛寂之潭優遊無爲
T2217_.59.0725c03: 然之拭。爾何。答。寂然界心一宗難義末學未
T2217_.59.0725c04: 決。然三文會之先漸過。二乘文者二乘智解
T2217_.59.0725c05: 任言之只觀諸法無性未及即空理數習
T2217_.59.0725c06: 諸法即空觀爰寂然菩薩越中下二乘等上
T2217_.59.0725c07: 根人故。云漸過也。疏云。至第二僧祇乃
T2217_.59.0725c09: 者。縁覺與菩薩同雖證此理根有利鈍解
T2217_.59.0725c10: 分明昧。謂縁覺根鈍故以百劫行謂所證
T2217_.59.0725c11: 足。菩薩極別故經僧祇行窮寂然理。若爾
T2217_.59.0725c12: 百劫薫修僧祇廣行所證雖一更不同日論
T2217_.59.0725c13: 矣。又縁覺無慈心故唯求自出離故百劫
T2217_.59.0725c14: 行也。菩薩大悲濟物利他行故經僧祇證
T2217_.59.0725c15: 寂然界也。次住心論文者。謂度湛寂之潭
T2217_.59.0725c16: 入寂然界無爲之宮也。又大師依大日經
T2217_.59.0725c17: 立十住心。若言縁覺唯證湛寂未及寂然
T2217_.59.0725c18: 界唯局菩薩者。何拔業之後他縁之前不
T2217_.59.0725c19: 立一寂然心。以此理故知寂然界是攝拔
T2217_.59.0725c21: 先以寂然界即爲拔業縁覺不可爾歟。是
T2217_.59.0725c24: 次義章四宗二空者所依經論各別也。於大
T2217_.59.0725c25: 日經初劫之一段不可云湛寂之文第二宗
T2217_.59.0725c26: 縁覺寂然之句第三宗支佛。況疏釋湛寂空
T2217_.59.0725c27: 引三獸度河之喩。出涅槃經大智論等。是
T2217_.59.0725c29: 二三乘心者二乘共悟二空。今疏意聲聞
T2217_.59.0726a01: 唯生空。縁覺悟二空。彼此異也。不可爲證
T2217_.59.0726a06: 過縁覺三根也。此義不順道理幷疏意。就
T2217_.59.0726a07: 中三乘共十地者於大品經大小相對不
T2217_.59.0726a09: 證寂然界者非二乘之所證。是共地之中第
T2217_.59.0726a10: 九唯菩薩行也。心者八地以前三乘共以但
T2217_.59.0726a11: 空觀斷煩惱業等。所行全同。至第九地由
T2217_.59.0726a12: 菩提心勢力更修離著方便成如幻即空
T2217_.59.0726a13: 觀斷煩惱習氣。八地以前三乘空觀名違世
T2217_.59.0726a14: 八心。今此寂然界離違順二世心了達諸蘊
T2217_.59.0726a15: 即空離前地空執都無取捨心。此地初過
T2217_.59.0726a16: 二乘地。故云漸過二乘。故非二乘之觀行。
T2217_.59.0726a17: 二乘豈得菩提心勢力哉。凡疏文説三獸度
T2217_.59.0726a18: 河之喩。此是大品共地天台通教也。見前後
T2217_.59.0726a19: 文或云與見道齊。或云與辟支佛齊。又
T2217_.59.0726a20: 云偏眞理皆是彼宗通教之詞也。疏主兼學
T2217_.59.0726a21: 天台之上經文深叶其旨歟。所以共地者七
T2217_.59.0726a22: 地以前齊聲聞第八地齊支佛。三乘同以
T2217_.59.0726a23: 無言説道證但空理故云辟支佛齊時心滯
T2217_.59.0726a25: 至第八地之時。無出假方便者須墮二乘
T2217_.59.0726a26: 地也。然以菩提心至逕路始分者明第九
T2217_.59.0726a27: 地出假利生超過二乘地故云三乘逕路始
T2217_.59.0726a28: 分也。然所觀以下還釋三乘所證空觀同
T2217_.59.0726a29: 也。心者。九十兩地悲願雖勝二乘猶嗜二
T2217_.59.0726b03: 觀無生體。同是無學竭二涅槃共歸灰斷。
T2217_.59.0726b05: 同。至第二劫始悟唯識中道。故云至第二
T2217_.59.0726b08: 非無文理取捨有憚歟。然行者未過此劫
T2217_.59.0726b09: 等者寂然･菩薩未斷法倒而拔業惱株杌
T2217_.59.0726b10: 之位云與支佛齊也。此乃前同二乘斷位
T2217_.59.0726b11: 之中第三位也。猶如共地中至支佛地也。
T2217_.59.0726b12: 前證此寂然界時漸過三乘境界者。度一
T2217_.59.0726b13: 重法倒證寂然菩薩故云漸過也。猶如
T2217_.59.0726b14: 共地中九十地矣。但朝譽引義章成義不
T2217_.59.0726b15: 可。其破如法務抄。又法務義。三乘共義雖
T2217_.59.0726b16: 可然。縁覺悟二空者違經疏幷大師釋智
T2217_.59.0726b17: 度共地之説歟。何者經中以拔業縁覺屬
T2217_.59.0726b18: 湛寂極説住蘊中故。疏中譬水中蓮未
T2217_.59.0726b19: 出水上故。又湛寂拔業屬違世而即空菩
T2217_.59.0726b20: 薩云離違順八心我蘊兩倒之故。又大師住
T2217_.59.0726b21: 心論等以菩提心論雖破人執猶有法執之
T2217_.59.0726b22: 文證縁覺故。又智論共地龍樹所説。菩提
T2217_.59.0726b23: 心論既不許縁覺法空。智論豈成支佛斷
T2217_.59.0726b24: 法執之義。天台以彼以彼共地證通教時
T2217_.59.0726b25: 支佛地不云斷塵沙故。然依智論天台釋
T2217_.59.0726b26: 成今義而許縁覺法空。文義相違耳。又相
T2217_.59.0726b27: 抄以優遊無爲之宮而爲寂然位。非理。謂
T2217_.59.0726b28: 遊泳湛寂之潭者湛寂之心明顯之義也。優
T2217_.59.0726b29: 遊無爲之宮者是著無爲法之意也。何以
T2217_.59.0726c01: 此爲度法倒寂然位矣。故大師住心論等
T2217_.59.0726c02: 明此意畢引菩提心論雖破人執猶有法執
T2217_.59.0726c03: 之文成彼旨耳。問。上明寂然菩薩度一重
T2217_.59.0726c04: 法倒畢云行者未過此劫等。何云未度法
T2217_.59.0726c05: 倒之位。依之抄釋極無言説處云。我蘊倶
T2217_.59.0726c07: 知齊辟支行者是寂然菩薩耶。答。上約常
T2217_.59.0726c08: 途祕密釋寂然位畢。行者下爲寂然菩薩
T2217_.59.0726c09: 即湛寂菩薩勝進位。故前學大乘人寄小乘
T2217_.59.0726c10: 三道中擧終位而爲至寂然位所由也。若
T2217_.59.0726c11: 不爾者何云心滯無爲法相。寂然位度法
T2217_.59.0726c12: 倒故。故知爾時至小涅槃擧湛寂菩薩同
T2217_.59.0726c13: 支佛地位也。然以下述寂然行相即當九
T2217_.59.0726c14: 十地也。良以此菩薩與支佛齊時。但斷人
T2217_.59.0726c15: 執證人空故云滯無爲法。更至寂然位
T2217_.59.0726c16: 度法倒證二空故云與成實諸宗未甚懸
T2217_.59.0726c17: 絶也。抄釋不符下文。強不可依用矣。或
T2217_.59.0726c18: 又准義釋第七釋聲聞眞言云涅是大空
T2217_.59.0726c20: 聲聞者利根縁覺豈不法空乎。故又釋縁
T2217_.59.0726c21: 覺眞言云。嚩是語言道斷義。以辟支佛智惠
T2217_.59.0726c22: 深利見一切集法皆是滅法。故名爲證寂
T2217_.59.0726c23: 然界。住此三昧時觀諸法如涅槃相無可
T2217_.59.0726c25: 齊者約法空同歟。若爾同義章意。何失。問。
T2217_.59.0726c26: 寂然界十住心中何心攝耶。答。朝譽之意縁
T2217_.59.0726c27: 覺寂然同斷法執證法空故拔業心攝也。
T2217_.59.0726c28: 寛信義縁覺寂然同雖得法空勝劣玄隔。然
T2217_.59.0726c29: 依偏眞理同故攝第五也。信證僧正抄云。
T2217_.59.0727a01: 是第一僧祇内三種三妄執如次見修無學
T2217_.59.0727a02: 三道所斷也。聲聞･縁覺･證寂然界三乘人各
T2217_.59.0727a03: 經同三道斷彼三妄。然聲聞空我故攝唯
T2217_.59.0727a04: 蘊無我。縁覺與證寂然界空法故攝拔業
T2217_.59.0727a05: 因種。故疏云。如聲聞極觀察智解了唯蘊
T2217_.59.0727a08: 小乘諸部。薩婆多攝唯蘊無我。遮我存蘊
T2217_.59.0727a09: 故名是倶舍宗。經部攝拔業因種歟。我
T2217_.59.0727a11: 他縁乘心有初分後分二種行位。以其初分
T2217_.59.0727a12: 爲此寂然界。五教章云。六諸法但名宗謂一
T2217_.59.0727a13: 説部。一切我法唯假名都無體。故此通初教
T2217_.59.0727a15: 云。此菩薩通五六二心也。謂偏眞理邊攝
T2217_.59.0727a16: 第五心又法空邊第六攝也。例如犢子通
T2217_.59.0727a17: 第一第四二心矣私云。縁覺寂然人法二空
T2217_.59.0727a18: 雖異若約偏眞理同若依一僧祇攝攝縁
T2217_.59.0727a19: 覺也。以勝攝劣。是如聲聞藏攝縁覺菩薩
T2217_.59.0727a20: 藏攝大覺梵輔攝大梵。問。聲縁雖異同是
T2217_.59.0727a21: 湛寂人空理也。寂然菩薩既度一重法倒類
T2217_.59.0727a22: 水上蓮。何寂然菩薩立住心以縁覺不攝
T2217_.59.0727a23: 聲聞耶。依之六無畏中唯蘊無我爲一種
T2217_.59.0727a24: 攝縁覺更寂然別立矣。何。答。大師十住心
T2217_.59.0727a25: 專依論性相。經依別意趣開寂然故。故性
T2217_.59.0727a26: 相釋云素怛覽言因別意趣阿毘達摩依法
T2217_.59.0727a28: 寂然。故大師廢立深存此意矣。但至六無
T2217_.59.0727a29: 畏釋者出沒隨宜。當卷下以寶珠譬。統論
T2217_.59.0727b01: 三劫始終時。拔業心後無縁乘前不出寂
T2217_.59.0727b02: 然界故
T2217_.59.0727b03: 三乘上中下等者。或云。唯蘊無我･湛寂･寂然
T2217_.59.0727b04: 云上中下心也。准十住心次第。唯蘊無我
T2217_.59.0727b05: 配聲聞湛寂當縁覺。雖有共事離分之時
T2217_.59.0727b06: 約勝故配三乘歟。或云。三乘各有上中下
T2217_.59.0727b07: 心。謂唯蘊無我根境界淹留修行拔業煩惱
T2217_.59.0727b08: 株杌及無明種子也。私案湛寂中有聲聞下
T2217_.59.0727b09: 乘縁覺中乘。同雖湛寂三昧分異故。亦故
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_.59.0727b16:
T2217_.59.0727b17:
T2217_.59.0727b18:
T2217_.59.0727b19:大日經疏指心鈔卷第十一
T2217_.59.0727b20: 疏卷第二之四
T2217_.59.0727b21: 大乘行發無縁乘心法無我性者。演密鈔第
T2217_.59.0727b22: 三云。疏發無縁乘心等者。此心有二。一約
T2217_.59.0727b23: 眞心。二約事心。今初理運彌載眞心名乘。
T2217_.59.0727b24: 謂諸行者解了三界唯心心外更無一法故
T2217_.59.0727b25: 名無縁。無即一心。則是能遣。縁爲萬法。乃
T2217_.59.0727b26: 目所無。既了縁本不生是諸法無我性。爲
T2217_.59.0727b27: 斯乘體。發謂發起。即無發之發。以諸行者
T2217_.59.0727b28: 乘此眞心直至道場故曰發無縁乘心也。
T2217_.59.0727b29: 二事心者。萬行濟物。事心名乘。謂行者觀
T2217_.59.0727c01: 於六道隨縁普利而無自他能所之相名
T2217_.59.0727c02: 爲無縁。無即淨心。離冤親故。縁乃群生。有
T2217_.59.0727c03: 高下故既念平等一縁普令同修萬行。是
T2217_.59.0727c04: 則六度萬行爲斯乘體。發謂興起進策之義。
T2217_.59.0727c05: 以諸行者乘此無縁乘心上菩提道故曰
T2217_.59.0727c07: 縁他縁義也。眞心者大智證理自利行也。事
T2217_.59.0727c08: 心者大悲濟物利他行也。即正體後得觀門
T2217_.59.0727c09: 也。或復眞心是眞理。五重唯識中識性唯識。
T2217_.59.0727c10: 即遣相證性識也。故唯識章云。事爲相用。遣
T2217_.59.0727c12: 相唯識也。後得智觀門故。前四重唯識中隨
T2217_.59.0727c13: 應攝也。此釋意。眞心者即覺心不生義也。
T2217_.59.0727c14: 第二劫中不分二重故。宗家意不爾。無縁
T2217_.59.0727c15: 心又事心。法相唯談有爲識故。故釋無縁
T2217_.59.0727c17: 心乘如來藏云阿梨耶故。故覺自心本不生
T2217_.59.0727c18: 者眞理云心王也。二重別故。又義云。大乘
T2217_.59.0727c19: 行等三句通二種住心總標也。次釋成中依
T2217_.59.0727c21: 乾闥婆城者顯他縁心義。後彼如是捨無我
T2217_.59.0727c23: 祇行者總結二心也。但大師以總標句屬
T2217_.59.0727c24: 第六者。總標屬前段。其例非一歟。二義中
T2217_.59.0727c25: 前義宜歟。二段文各有標釋。何總合成標
T2217_.59.0727c26: 釋矣。所以二段各總説初置祕密主言別説
T2217_.59.0727c27: 初各存何以故句
T2217_.59.0727c28: 即是明第二重等者。鈔云。謂初劫中五喩達
T2217_.59.0727c29: 諸法即空離一重法倒帶拆法故合論一
T2217_.59.0728a01: 僧祇。第二劫六喩正觀不可得空。以體法
T2217_.59.0728a03: 云。此義意於大乘法空觀。即空即心二重殊
T2217_.59.0728a04: 故。今云第二重也。又義。依大師住心次第。
T2217_.59.0728a05: 初劫中寂然界攝拔業。唯蘊拔業人無我分
T2217_.59.0728a06: 齊也。今對彼人無我。大乘法無我云第二
T2217_.59.0728a07: 重也。或又不云人法。三劫相望時。第二劫
T2217_.59.0728a08: 云第二重歟。問。今法無我中法者。指五蘊
T2217_.59.0728a09: 歟。答。或云。五蘊法也。但前即空帶拆法。今
T2217_.59.0728a10: 唯體法故法空有淺深也。私云。前即空覺云
T2217_.59.0728a11: 法也。故第三卷法無畏云離蘊之扼縛。法
T2217_.59.0728a13: 在後無畏離前無畏覺也。今亦可爾故。第
T2217_.59.0728a14: 三劫釋云。此中十喩望前十喩復成戲論
T2217_.59.0728a17: 梵音莽鉢羅等者。鈔云。莽此云無。鉢羅云他
T2217_.59.0728a19: 私云。此釋未審。無他梵語別。何云亦是他
T2217_.59.0728a20: 義耶。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。偏約帶權説存五性各別義。是
T2217_.59.0728a23: 大日宗依佛隨自意趣正理説成立一切衆
T2217_.59.0728a25: 無性･大悲也。二乘有二種。定性･不定也。寄
T2217_.59.0728a26: 同相宗義。今約斷善及不定性云拆伏攝
T2217_.59.0728a27: 受也。但入正位者。見道已上也。故上文云。
T2217_.59.0728b01: 住心論所引同之。依此本者。約未起順決
T2217_.59.0728b02: 擇分已起順決擇分未得果三類論之歟。四
T2217_.59.0728b03: 位迴心瑜伽雜集等意也。如住心論第五具
T2217_.59.0728b04: 辨也。或未入正位者。指無餘位云正位歟。
T2217_.59.0728b05: 二乘極位故。若爾爲顯不定性云未歟。定
T2217_.59.0728b06: 性入無餘故。又云。准疏第一云一闡提必
T2217_.59.0728b07: 死之疾二乘實際作證已死之人者。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。非實得益矣。故慈恩釋云。以衆生界
T2217_.59.0728b10: 無盡時故。無性有情不成佛故。大悲菩
T2217_.59.0728b12: 神通力唯療彼故。又云正位者大乘正位
T2217_.59.0728b13: 也。被上二類。意云。闡提･二乘未入大乘正
T2217_.59.0728b17: 上多義中以初義爲善。攝大乘論云。身子
T2217_.59.0728b18: 化人既得受記。令未定入二乘正位者改
T2217_.59.0728b19: 小乘行。已入正位者。令其練根學菩薩也
T2217_.59.0728b21: 識樞要上云。然第五性合有三種。一名闡底
T2217_.59.0728b22: 迦。二名阿闡底迦。三名阿顛底迦。一闡底
T2217_.59.0728b23: 迦。是樂欲義樂生死。阿闡底迦。是不樂欲
T2217_.59.0728b24: 義。不樂涅槃。故此二通斷善根人。不信･愚
T2217_.59.0728b25: 癡所覆蔽故。亦通大悲菩薩。大智大悲所
T2217_.59.0728b26: 薫習故。阿顛底迦名爲畢竟。畢竟無涅槃
T2217_.59.0728b27: 性故。此無性人亦得前二名也。前二久久
T2217_.59.0728b29: 句。總標五性。今別句中擧無性･不定顯餘
T2217_.59.0728c01: 三乘性。故云乃至也。大師疏文次第闡提定
T2217_.59.0728c03: 約此無縁大悲等者。私云。顯他縁又含經無
T2217_.59.0728c04: 縁乘之義也。謂住怨親平等觀普利一切
T2217_.59.0728c05: 衆生故云無縁也。異三界唯心義。故知無
T2217_.59.0728c06: 縁寛兼他縁義。他縁狹不唯心故。故知此
T2217_.59.0728c07: 無縁乘即是法無我性者。通二義總結歟。何
T2217_.59.0728c08: 者梵云等十二字是總標也。所謂以下別釋。
T2217_.59.0728c09: 別釋中二義各有結文。故知此無縁下二句。
T2217_.59.0728c10: 通二義總結也。問。無縁兼他縁。往心時專
T2217_.59.0728c11: 應立無縁乘名。例如住心品名。何不爾耶。
T2217_.59.0728c12: 答。立名隨宜。經既云無縁乘。大師立他縁
T2217_.59.0728c13: 名。顯無縁有他縁義歟。故他縁乘下注云
T2217_.59.0728c14: 無縁起悲也。又爲顯大小差異。專有自利
T2217_.59.0728c15: 利他不同歟。故第六心云。四量四攝齊他利
T2217_.59.0728c17: 始能觀察阿陀那等者。抄云。始謂方始初始。
T2217_.59.0728c18: 謂至第二劫方始能觀。前未能故。又擧始
T2217_.59.0728c20: 次配二釋矣。初義意第二劫方始觀阿頼耶。
T2217_.59.0728c21: 故後釋從深至淺。擧初本識攝末七轉也。
T2217_.59.0728c22: 又或准大師釋他縁覺心但示八心者。第二
T2217_.59.0728c23: 劫中二心倶知八識中。他縁乘在初故云爾
T2217_.59.0728c24: 也。問。初劫是六識分齊也。何末那不云始
T2217_.59.0728c25: 觀乎。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: 若爾末那屬寂然界歟。或又經論中。唯無
T2217_.59.0728c28: 説七識之文故。故住心論第十云。唯蘊･拔
T2217_.59.0728c29: 業二乘但知六識。他縁覺心兩教但示八心。
T2217_.59.0729a01: 一道極無但知九識。釋大衍説十識。大日經
T2217_.59.0729a03: 者鈔云。言阿陀那者執持義。即第八識之
T2217_.59.0729a04: 別名。唯識論云。或名阿陀那。執持種子及
T2217_.59.0729a06: 是説。阿陀那識甚深細。一切種子如暴流。我
T2217_.59.0729a07: 於凡愚不開演。恐彼分別執爲我。以能執
T2217_.59.0729a08: 持諸法種子及能執受色根依處亦能執取
T2217_.59.0729a09: 結生相續故。説此識名阿陀那。無性有情
T2217_.59.0729a10: 不能窮底故説甚深趣寂種姓不能通達
T2217_.59.0729a11: 故名甚細。是一切法眞實種子。縁撃便生轉
T2217_.59.0729a12: 識波浪。恒無間斷猶如暴流。凡即無性。愚
T2217_.59.0729a13: 即趣寂。恐彼於此起分別執。堕諸惡趣障
T2217_.59.0729a14: 生聖道故。我世尊不爲開演。唯第八識有
T2217_.59.0729a16: 義同耶。答。鈔云。言阿陀那者執持義。即第
T2217_.59.0729a17: 八識之別名。此通一切位也。又名無垢識。
T2217_.59.0729a18: 此名唯在如來地。阿頼耶名過失重故。最初
T2217_.59.0729a19: 捨故異熟識。菩薩將得菩提時捨。聲聞獨
T2217_.59.0729a20: 覺。入無餘依涅槃時捨無垢識體無有捨
T2217_.59.0729a21: 時。今無縁乘心亦應觀此。故住心品中云。
T2217_.59.0729a23: 云。阿陀那名通因果二位。頼耶稱局因位。
T2217_.59.0729a24: 但異異熟名者。頼耶局七地以前不通八
T2217_.59.0729a25: 地已上。故又唯識疏及樞要有多釋中。一
T2217_.59.0729a26: 者約三位釋。謂我愛執藏位･善惡業果位
T2217_.59.0729a27: 相續執持位。頼耶名唯在初位。異熟名通初
T2217_.59.0729a28: 二位。約有漏位也。阿陀那名通第三位也
T2217_.59.0729b01: 由屬對治悉檀者。鈔云。疏猶屬對治悉檀等
T2217_.59.0729b02: 者。即四悉檀中尚屬對治。非第一義也。悉
T2217_.59.0729b03: 檀者此云義宗而有四種。謂佛以四法各
T2217_.59.0729b04: 云義宗。一世間悉檀。二各各爲人悉檀。三對
T2217_.59.0729b06: 縁生中道故。第一義攝也。初劫即空觀。是偏
T2217_.59.0729b08: 如鈔釋。又天台釋云。世界樂欲。爲人生善。
T2217_.59.0729b10: 若失般若方便等者。鈔云。謂前劫修觀行時
T2217_.59.0729b11: 心沒蘊中。以無性空門觀法無我。若失般
T2217_.59.0729b13: 便者。指第二劫中道觀也。故釋云。今大乘
T2217_.59.0729b16: 若般若方便者與即空觀者。何失彼時云
T2217_.59.0729b17: 亂清辨空乎。故知若失護法中道方便者。
T2217_.59.0729b19: 中道觀者。不失彼時但空故。望第二劫觀
T2217_.59.0729b20: 可云惡取空乎。又此文以即空觀成屬
T2217_.59.0729b21: 對治悉檀之義。若非失第一義方便。何爲
T2217_.59.0729b22: 屬對治之因乎。又上文釋他縁心云。亦當
T2217_.59.0729b24: 便也。後得･大悲能所起雖異。倶利他心故。
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。所謂於即空觀解有悲
T2217_.59.0729b27: 智方便。故上文釋寂然心云。若失方便多
T2217_.59.0729b28: 墮二乘地證小涅槃。然以菩提心勢力還
T2217_.59.0729c01: 便者大智方便也。故知即空觀解。以菩提心
T2217_.59.0729c02: 勢力具悲智故。顯示不堕斷滅則非惡
T2217_.59.0729c03: 趣空也又下文釋初劫觀解云。畏墮斷滅
T2217_.59.0729c05: 便定知寂然智分也。又唯識疏釋論契中道
T2217_.59.0729c06: 云。謂非一向空如清辨。非一向有如小乘。
T2217_.59.0729c08: 即空同第二時般若。第二劫中道深密也。故
T2217_.59.0729c09: 知般若方便指第二劫中道觀也。然今疏意
T2217_.59.0729c10: 覺心不生同勝鬘寶性。故以般若不可同
T2217_.59.0729c11: 寂然歟。又准香象釋。寶性論等爲終教。般
T2217_.59.0729c12: 若中觀等爲始教初門。今疏同此歟。無性空
T2217_.59.0729c13: 讓般若故。此又違大師釋三論爲性宗故。
T2217_.59.0729c14: 又方廣道人者。鈔云。龍樹斥云。非佛法方廣
T2217_.59.0729c16: 如次他縁覺心淺深故。二義任意取捨。但若
T2217_.59.0729c18: 然心望湛寂位作此釋歟。故上文云。行者
T2217_.59.0729c19: 湛寂心雖已明顯。然渉事時根塵等當心者
T2217_.59.0729c20: 著無爲法。然以菩提心勢力修離著方便。
T2217_.59.0729c22: 方便。此文可爾歟。或文勢不似彼。不可同
T2217_.59.0729c23: 歟。又下文相望不定故。望中道即空云斷
T2217_.59.0729c24: 滅何失
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。清辨計若論世俗心境倶
T2217_.59.0729c27: 有。若依勝義心境倶空。失於中道名惡取
T2217_.59.0729c28: 空。濫方廣道人即濫同彼人也。又摩訶止觀
T2217_.59.0729c29: 云。方廣道人自以聰明。讀佛十喩自作義
T2217_.59.0730a01: 云。不生不滅如幻如化空幻爲體。龍樹斥
T2217_.59.0730a02: 云。非佛法方廣亦是邪人法也。今濫同彼人
T2217_.59.0730a04: 謂一切諸法如龜毛兔角無罪福報應。此人
T2217_.59.0730a05: 失世諦有宛然而空故空名有。既失有亦失
T2217_.59.0730a07: 云。方廣道人者○此是方廣部中所執道人
T2217_.59.0730a08: 故云方廣道人。此人雖學大乘而失大乘
T2217_.59.0730a09: 旨。執之大過。執言。一切法無間假實之生與
T2217_.59.0730a11: 經疏起盡歟。經疏幷宗家御意。有宗爲淺空
T2217_.59.0730a12: 宗爲深。爲他縁覺心二重故。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。同時有二大徳
T2217_.59.0730a15: 法師。一名戒賢。一名智光。神解超倫聲高
T2217_.59.0730a16: 五印○以所承宗別立教不同。謂戒賢遠
T2217_.59.0730a17: 承彌勒･無著近踵護法･難陀。依深密等經
T2217_.59.0730a18: 瑜伽等論立三種教。謂初鹿薗説小乘法。
T2217_.59.0730a19: 雖説生空然未説法空眞理。故非了義。即
T2217_.59.0730a20: 四阿含等經。第二時中雖依遍計所執自性
T2217_.59.0730a21: 説諸法空。然猶未説依他圓成唯識道理
T2217_.59.0730a22: 故亦非了。即諸部薩婆若等教。第三時中方
T2217_.59.0730a23: 就大乘正理。具説三性三無性等唯識二諦。
T2217_.59.0730a24: 方爲了義。即解深密經等○第二智光論師。
T2217_.59.0730a25: 遠承文殊･龍樹。近禀提婆･清辨。依婆若等
T2217_.59.0730a26: 經中觀等論亦立三教。謂佛初鹿薗爲諸小
T2217_.59.0730a27: 根説小乘法明心境倶有。第二時中爲彼
T2217_.59.0730a28: 中根説法相大乘。明境空心有唯識道理。
T2217_.59.0730a29: 以根猶劣未能令入平等眞空故作是説。
T2217_.59.0730b01: 於第三時爲上根説無爲大乘。辨心境倶
T2217_.59.0730b03: 有文理。斯乃相成非相破也。然今疏幷大
T2217_.59.0730b04: 師釋義。頗順智光所判矣性相二宗淺深宜
T2217_.59.0730b05: 然之故
T2217_.59.0730b06: 今大乘不可得空相空相等者。兩本義釋無
T2217_.59.0730b07: 初相字。抄無二相字。故義釋云。不可得空
T2217_.59.0730b09: 三乘但空故。云今大乘不可得空空亦不可
T2217_.59.0730b11: 可得者。是明此他縁大乘所觀依他圓成之
T2217_.59.0730b12: 上圓空理也。爲遣所執實我･實法。而且説
T2217_.59.0730b13: 諸法空義。若遣所執我･法畢後。於依他圓
T2217_.59.0730b18: 不爾。了法縁生故幻有。知縁無性故眞空。
T2217_.59.0730b19: 此則自性不可得空。故云。與前惡性空意復
T2217_.59.0730b21: 此劫縁生中道也。空相亦不可得者。前寂然
T2217_.59.0730b23: 又義。不可得空者依圓有也。故下云。然亦於
T2217_.59.0730b26: 者。指上中道結成也。或云。初二句遣遍計。
T2217_.59.0730b27: 能遣空猶無所得故。云空相亦不可得也。
T2217_.59.0730b28: 雖觀已下四句存依圓也。亦與雖二字起盡
T2217_.59.0730b29: 可思之。故唯識論第七云。我法非有。空識
T2217_.59.0730c02: 外所計我･法非有。眞如理空及能縁眞識非
T2217_.59.0730c03: 無。我空即眞理。識即俗事○契中道者結
T2217_.59.0730c05: 謂非一向空如清辨。非一向有如小乘。故
T2217_.59.0730c06: 名處中道。謂二諦有不同清辨。二取無不
T2217_.59.0730c09: 遍計所執也。前我及法。我法各有二取也。
T2217_.59.0730c10: 定又三時教次第。初時小乘云有教。説依圓
T2217_.59.0730c11: 有故。第二時般若云空教。明遍計空故。第
T2217_.59.0730c12: 三時深密等云中道教。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。明離有離無中道故。故云故須離有離
T2217_.59.0730c15: 無道觀法無我性也。疏文可讀文點。今大
T2217_.59.0730c17: 云我非有既通二我。今何云法無我唯遮
T2217_.59.0730c18: 法我非人我乎。又彼云空識非無依圓存
T2217_.59.0730c19: 有。此何云觀蘊阿頼耶而唯局識乎。答。人
T2217_.59.0730c20: 無我初劫顯故。讓彼且擧法空顯人空也。
T2217_.59.0730c21: 或法空如帶人空故。故彼宗釋云。然且法
T2217_.59.0730c23: 理也。又眞如識實性故。言識即顯也。故下
T2217_.59.0730c25: 理故。問。今文遮清辨空義者。疏家意可云
T2217_.59.0730c26: 法相勝三論劣耶。答。明宗義寄彼宗雖談
T2217_.59.0730c27: 之。所存終別故。依之觀蘊阿頼耶等處即楞
T2217_.59.0731a02: 耳。問。若爾清辨立教如何。答。小乘經中
T2217_.59.0731a03: 述心境倶有義。深密等中明境空心有義。般
T2217_.59.0731a04: 若等中成心境倶空義。故般若勝深密劣也。
T2217_.59.0731a05: 夫護法･清辨互以雖是非。非成鉾楯。故法
T2217_.59.0731a06: 藏釋云。色即是空清辨義立。空即是色護法
T2217_.59.0731a08: 聖人雖不鉾楯。外迹應同之興法非無淺
T2217_.59.0731a09: 深。性相分岐權實殊途。仍大師判二重勝
T2217_.59.0731a10: 劣分三乘差異耳。有人云。師云。於前清辨
T2217_.59.0731a12: 二諦教外有中道理。故有無二諦教云偏有
T2217_.59.0731a13: 偏空。有無教外有中故中亦偏。非中破也。
T2217_.59.0731a14: 而清辨所立。有表不有並遣四句。無表不
T2217_.59.0731a15: 無並遣。何云偏有偏空乎。護法門人且爲
T2217_.59.0731a19: 爲欲淨除智障故者。鈔云。何説智爲障。智
T2217_.59.0731a20: 有二種。一證智二識智。識智分別體違相順。
T2217_.59.0731a21: 相順故説爲智。體違故説爲障也。智即是
T2217_.59.0731a22: 障名爲智障。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_.59.0731a25: 十云所知障者。謂執遍計所執實法薩迦耶
T2217_.59.0731a26: 見而爲上首。見･疑･無明･愛･恚･慢等覆所
T2217_.59.0731a28: 云。智障者。二障中所知障。二執中法執也｣
T2217_.59.0731a29: 隨順古昔諸菩薩等者。經云。如彼往昔如是
T2217_.59.0731b02: 者歟。如何。答。顯行者也。所以擧修行軌
T2217_.59.0731b03: 則云觀蘊阿頼耶。出所依經證云即楞伽
T2217_.59.0731b04: 解深密。明知顯乘行者也。又疏第三云。明三
T2217_.59.0731b05: 劫六無畏衆多心相。擬儀外跡顯修證深
T2217_.59.0731b07: 而非密乘行也。又住心論第六引今文畢。
T2217_.59.0731b09: 既云菩薩乘非顯三乘教耶。依此等文。定
T2217_.59.0731b10: 知顯乘行者耳。又義眞言行者也。經品號既
T2217_.59.0731b11: 云入眞言門住心品。所以初劫段云淨菩提
T2217_.59.0731b12: 心少分増明。第二劫釋心主自在明即是淨
T2217_.59.0731b13: 菩提心。第三劫中判世尊所以廣説如上諸
T2217_.59.0731b15: 一引今經云。又問發趣菩提之時心所住
T2217_.59.0731b16: 處相相續次第幾種。佛具答之。故經初品名
T2217_.59.0731b17: 曰住心。今經顯眞言行者住心次第。顯密
T2217_.59.0731b19: 住心次第。眞言行者修證續生也。先師云。古
T2217_.59.0731b20: 徳二義。住心論中淺略深祕。如次顯教密教
T2217_.59.0731b21: 二行也。或云。於眞言行有一心三密修行。
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。顯行者釋尊所説三
T2217_.59.0731b24: 乘一乘等。各住自乘不知心相續是也密
T2217_.59.0731b25: 行者。大日所説三劫十住心續生次第是也。
T2217_.59.0731b26: 雖一心觀解。專期祕密莊嚴心。一生到彼
T2217_.59.0731b27: 寶處。故異顯耳。但至即楞伽等文幷擬儀
T2217_.59.0731b28: 外迹文者。自宗淺略與如常顯教融不融雖
T2217_.59.0731c03: 密行也。依之疏第七云。如餘經所説。求小
T2217_.59.0731c04: 乘人。當修行作觀即便於世間法教深生
T2217_.59.0731c05: 厭離。求大乘人。又於聲聞法教深生怖畏。
T2217_.59.0731c06: 此皆爲未知祕密藏者作此方便説耳。
T2217_.59.0731c07: 就此經宗。則五種三昧皆是開心實相門。
T2217_.59.0731c08: 如行者初住有相瑜伽。則是世間三昧。但
T2217_.59.0731c09: 於此中了知唯蘊無我。即是聲聞三昧。若
T2217_.59.0731c10: 以十縁生句觀諸蘊無性無生。即是菩薩三
T2217_.59.0731c11: 昧。餘如住心品中廣明。不同餘教以心性
T2217_.59.0731c12: 之旨未明故。五乘殊轍不相融會也。若更
T2217_.59.0731c13: 作深祕密釋者。如三重曼荼羅中五位三昧。
T2217_.59.0731c14: 皆是毘盧遮那祕密加持。其與相應者。皆可
T2217_.59.0731c16: 略深祕。專依此文起盡歟。故淺略中可有
T2217_.59.0731c17: 眞言行也。但六無畏能寄齊眞言行。有淺深
T2217_.59.0731c18: 次第。與今深祕異歟。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: 同第七卷深祕。四箇大乘深祕。同第三卷祕
T2217_.59.0731c22: 即楞伽深密等者。問。香象釋中。唯識法相
T2217_.59.0731c23: 宗所依出深密。如來藏縁起宗所依出楞伽
T2217_.59.0731c24: 經。如何。答。慈恩唯識述記云。所謂華嚴･深
T2217_.59.0731c26: 八識三性三無性者。私云。解深密經中。第一
T2217_.59.0731c27: 卷心意識品説八識。第二卷法相品明三性。
T2217_.59.0731c28: 又無自性品明三無性。又唯識論中先説三
T2217_.59.0731c29: 能變八識。次説三性。後明三無性。經論符
T2217_.59.0732a01: 今次第矣。彼論第九云。即依此前所説三
T2217_.59.0732a02: 性立彼後説三種無性。謂即相･生･勝義無
T2217_.59.0732a03: 性。故佛密意説。一切法皆無自性。非性全
T2217_.59.0732a05: 所執立相無性。由此體相畢竟非有如空
T2217_.59.0732a06: 華故。依次依他立生無性。此如幻事託
T2217_.59.0732a07: 衆縁生。無如妄執自然性故假説無性
T2217_.59.0732a08: 非性全無。依後圓成實立勝義無性。謂即
T2217_.59.0732a09: 勝義由遠離前遍計所執我法性故假説無
T2217_.59.0732a10: 性。非性全無。如大虚空雖遍衆色而是衆
T2217_.59.0732a12: 先明三性後説。如何 答。義燈中有三釋。其
T2217_.59.0732a13: 中判第二釋勝故。三無性可後説。但至三
T2217_.59.0732a14: 時次第者華嚴經中明三性旨。性既最第一
T2217_.59.0732a15: 説也。故云三性先説無過。問。三無性既
T2217_.59.0732a16: 深密經顯了説。何唯識云佛密意説耶 答。
T2217_.59.0732a17: 或云。於三無性教有顯了･隱密。若顯説相
T2217_.59.0732a18: 生勝義三無性是顯了説。即深密經説是也。
T2217_.59.0732a20: 三無性總説諸法無性亦名無性教。是隱
T2217_.59.0732a21: 密説也。唯識密意説者此意也。故彼疏云。總
T2217_.59.0732a24: 云説八識耶。答。住心論引唯識章云。或
T2217_.59.0732a25: 因果合説九。楞伽第九頌云。八九種種識如
T2217_.59.0732a26: 水中諸波。依無相論同性經中。若取眞如
T2217_.59.0732a27: 爲第九者眞俗合説説故。今取淨位第八本
T2217_.59.0732a29: 一云。楞伽經中兼説識性。或以第八染淨
T2217_.59.0732b01: 別開。故言九識非是依他識體有九。亦非
T2217_.59.0732b04: 章云或因果合説九。疏云或以第八染淨別
T2217_.59.0732b07: 以眞如爲第九。故無相論云。能縁有三。一
T2217_.59.0732b08: 果報識。即阿梨耶。二執識。即末那。三塵
T2217_.59.0732b11: 乘同性經言。衆生神識無邊無色無相不可
T2217_.59.0732b12: 見無定處所。識相清淨。唯無明･貪愛･習
T2217_.59.0732b13: 氣･業等客塵煩惱之所覆障。譬如清淨虚空
T2217_.59.0732b15: 耶。若取淨位第八別立。餘七識亦可開。染
T2217_.59.0732b16: 淨別故。若爾識體可成十六。如何。答。淨
T2217_.59.0732b17: 位第八別立是依莊嚴經説也。故彼經云。如
T2217_.59.0732b19: 應。定知第八識非眞如也。故又唯開第八
T2217_.59.0732b20: 非七轉也。餘識非圓鏡相應故。又楞伽經
T2217_.59.0732b21: 上文云。依諸邪念法。是故有識生。八九種
T2217_.59.0732b23: 無相等者彼性宗所依論歟。問。若爾既云
T2217_.59.0732b24: 依諸邪念法。邪念所起識唯有漏識。何云無
T2217_.59.0732b25: 漏識乎。答。依具二意。八識邪念所起故云
T2217_.59.0732b26: 依彼也。第九轉邪念得故云依。例如起
T2217_.59.0732b28: 即是知三界唯心也者。鈔云。謂了知八識三
T2217_.59.0732b29: 性皆如幻等唯是自心。故華嚴覺林菩薩云。
T2217_.59.0732c01: 若人欲了知三世一切佛應觀法界性一切
T2217_.59.0732c03: 文。然但有唯心文無三界言。新華嚴第三
T2217_.59.0732c04: 十七明第六地云。了達三界依心有。十二
T2217_.59.0732c05: 因縁亦復然。生死皆由心所作。心若滅者生
T2217_.59.0732c08: 今疏文也。問。三界唯心意如何。答。相宗釋
T2217_.59.0732c09: 云。世親攝論第四無解。無性第四廣解十
T2217_.59.0732c10: 地經名體。言唯心者心識是一。唯言爲遣
T2217_.59.0732c11: 所取境義。由彼無故能取亦無。不遮心所
T2217_.59.0732c12: 不相離。故如説若無心所心未曾轉。三界
T2217_.59.0732c13: 唯心之言即顯三界唯識。即與欲等愛結相
T2217_.59.0732c14: 應墮在三界。即屬三界貪等結。此唯識言
T2217_.59.0732c15: 無有横計所縁不遣眞如所縁依他所縁。
T2217_.59.0732c17: 記云謂此三界皆有欲等愛結。謂心心所墮
T2217_.59.0732c18: 在三界。與此愛結相應繋屬三界貪等。故
T2217_.59.0732c19: 言三界唯心。或此言欲等者即以欲界等
T2217_.59.0732c21: 總意云。有情起三界煩惱。煩惱力故輪迴三
T2217_.59.0732c22: 界。若不起三界惑業不可受三界苦。故
T2217_.59.0732c24: 界唯心文證捨濫留純識。准此等文者今
T2217_.59.0732c25: 唯心又取事心心所。但阿頼耶者擧本攝末
T2217_.59.0732c26: 擧王包所。故抄上釋云。又擧始攝於末故
T2217_.59.0732c28: 色故不離心。可云唯心。無色中既無色
T2217_.59.0732c29: 法。何復云唯心耶。答。唯識疏云。此不然
T2217_.59.0733a01: 也。非但色無亦無貪等能取之心故。亦無
T2217_.59.0733a03: 演云。無色界中雖無色法有貪信等。恐外
T2217_.59.0733a04: 人執離心外別有貪信等。今爲遮彼故説
T2217_.59.0733a05: 三界唯心。無色中離心王外無別貪信等以
T2217_.59.0733a06: 爲能取心。又無色界雖有虚空無爲等然此
T2217_.59.0733a07: 等無爲亦不離心外別有是識之所取。恐
T2217_.59.0733a09: 解者。今三界者五蘊中取色行二蘊歟。貪
T2217_.59.0733a10: 信等行蘊少分故。又義云。以二界五蘊無色
T2217_.59.0733a11: 四蘊歸第八識云三界唯心歟。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_.59.0733a14: 理。故云三界唯心。是即第四重攝末歸本攝
T2217_.59.0733a15: 也。故唯識章釋攝末歸本云。所説理事眞
T2217_.59.0733a17: 相證無爲理性故云三界唯心。故疏云。心
T2217_.59.0733a20: 識云。識言所表具有理事。事爲相用。遣而
T2217_.59.0733a22: 恩以三界唯心經唯證第二重唯識。何違
T2217_.59.0733a23: 彼乎。答。隨義轉用故無失。是以五教章
T2217_.59.0733a24: 云。又如十地經云三界虚妄唯一心者攝論
T2217_.59.0733a25: 等約始教釋爲頼耶識等也。十地論約終
T2217_.59.0733a27: 皆是雙辨有無者。私云。此有無有二意。一云
T2217_.59.0733a28: 三性相對辨有無。有者依圓也。無者遍計
T2217_.59.0733b01: 約依他。此依他有非有似有二義故云有
T2217_.59.0733b03: 唯識論等後義爲勝彼論第八依他八喩擧
T2217_.59.0733b04: 幻事陽炎等故。問。所引莊嚴論中幻事譬
T2217_.59.0733b05: 遍計。豈不違彼乎。答。莊嚴文。如幻事以
T2217_.59.0733b06: 幻師所起義譬分別性妄心所起義也。此即
T2217_.59.0733b07: 當情顯現情有義。非觀心所觀理無謂也。豈
T2217_.59.0733b08: 爲知自性觀解耶。依之唯識論中。釋依他
T2217_.59.0733b09: 云如幻事等非有似有。明遍計云如空華
T2217_.59.0733b12: 異中幻事唯顯依他非有似有義也。但莊嚴
T2217_.59.0733b13: 文幻事非有而有譬依他非有而有文。取此
T2217_.59.0733b14: 證蘊頼耶也。故疏云。了知自性如幻最與
T2217_.59.0733b16: 譬喩也。幻事非有而有或譬遍計情有理無。
T2217_.59.0733b19: 不二義譬圓成。故文云。今以如幻等門照
T2217_.59.0733b21: 問。前明縁生中道云離有離無。何今云
T2217_.59.0733b22: 雙辨有無耶。答。詮門･離言中道義異故。謂
T2217_.59.0733b23: 雙辨有無是表亦有亦無故詮門中道也。
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: 各有三性合論三性別論也。合論遍計是無
T2217_.59.0733b27: 依圓即有。又依圓非無遍計非有。故別論
T2217_.59.0733b28: 遍計情有理無如次有無。又理無非有情有
T2217_.59.0733b29: 非無故依圓各二義通二種。准知。又此合論
T2217_.59.0733c01: 別論若離言若詮門皆實空有不二爲宗。故
T2217_.59.0733c03: 明蘊阿頼耶別縁起義者。私云。相宗明生滅
T2217_.59.0733c04: 有爲頼耶。是則簡異性宗眞妄和合二分不
T2217_.59.0733c05: 二頼耶。彼事理通融具分識也。此生滅一分
T2217_.59.0733c06: 縁起故云別縁起也。故法藏章下云。若依
T2217_.59.0733c07: 始教於阿頼耶識但得一分生滅之義。以
T2217_.59.0733c08: 於眞理未能融通但説凝然不作諸法。
T2217_.59.0733c09: 故就縁起生滅事建立頼耶。從葉等種辨
T2217_.59.0733c10: 體而生異熟報識爲諸法依。方便漸漸引
T2217_.59.0733c11: 向眞理故説熏等悉皆即空。如解深密經云
T2217_.59.0733c14: 記第一云。始教中廣説法相少説眞性。所
T2217_.59.0733c15: 立百法決擇分明。故無違諍。所説八識唯是
T2217_.59.0733c17: 廣説眞理。以會事從理故所立八識通如
T2217_.59.0733c20: 也。此宗酬前業今生感得總報果報果體故
T2217_.59.0733c21: 云業種生也。唯識第二云。酬因業力感第
T2217_.59.0733c23: 宗談眞如縁起故立二分不二識也
T2217_.59.0733c24: 與前劫五喩等者。鈔云。謂前劫中有通教菩
T2217_.59.0733c25: 薩。從無性門達諸法即空。此則體法空。今
T2217_.59.0733c26: 則不爾。了法縁生故幻有。知縁無性故眞
T2217_.59.0733c27: 空。此則自性不可得空故云與前無性空意
T2217_.59.0733c29: 異前無性空偏眞耳
T2217_.59.0734a01: 正翻爲室等者。鈔上釋云。言蘊阿頼耶者。
T2217_.59.0734a02: 蘊謂諸蘊。阿頼耶此云巣室。即蘊之住位處
T2217_.59.0734a04: 藏。或云宮室舍宅之義。如世間舍宅一切
T2217_.59.0734a05: 衆生各隨已分安住其中。既有此窟宅。即
T2217_.59.0734a06: 有善惡含藏。不能自出。如來已離如是阿
T2217_.59.0734a09: 與今諸蘊名異義同。故知善惡種子云諸
T2217_.59.0734a10: 蘊歟。第八識集諸法種子起現行故云蘊。
T2217_.59.0734a11: 蘊即聚集義也。又蘊是有爲義。蘊不攝無
T2217_.59.0734a12: 爲故。無爲無種故。爲顯諸法種子是有爲
T2217_.59.0734a13: 故云蘊歟。此識與諸蘊而爲能所藏。能
T2217_.59.0734a14: 藏識生滅相續所藏諸蘊生滅相續故云諸
T2217_.59.0734a15: 蘊於中生滅也。問。疏第一云。一切蘊阿頼
T2217_.59.0734a17: 答。蘊阿頼耶者依主立名。故蘊即指種子
T2217_.59.0734a18: 歟。或復蘊者三界五蘊從頼耶縁起故云諸
T2217_.59.0734a19: 蘊於中生滅也。故上文云三界唯心也。又
T2217_.59.0734a20: 唯識論第二云。此即顯示初能變識所有自
T2217_.59.0734a23: 准此釋者頼耶三相中自相云藏因相果相
T2217_.59.0734a24: 云諸蘊歟。又約因果二相則互有能所藏
T2217_.59.0734a25: 義。故彼疏云。能持種。種爲所藏此識是能
T2217_.59.0734a26: 藏也。是雜染法所熏所依。染法爲能藏此識
T2217_.59.0734a28: 非唯染法也。即是因相也此識者果相也。
T2217_.59.0734a29: 故演祕云。又能藏所藏皆通種現。無別體
T2217_.59.0734b02: 然阿頼耶有三種義者。抄云。即是遍計所執
T2217_.59.0734b04: 云。相宗有多師。玄奘護法等義立凝然眞如
T2217_.59.0734b05: 義。或有眞如縁起之義。唐智覺禪師唯識論
T2217_.59.0734b07: 禪師者禪門人歟。醫王眼觸途藥。以深教
T2217_.59.0734b08: 意於唯識。談眞如縁起義。何預彼宗義乎。
T2217_.59.0734b09: 彼華嚴清涼大師釋云。此唯識實性亦即是
T2217_.59.0734b11: 義乎。又法相撲揚釋云。馬鳴菩薩亦言眞
T2217_.59.0734b13: 乎。故知阿頼耶唯依他也。然具三義者。遍
T2217_.59.0734b14: 計於依他上起故。圓成又依他實性故。以
T2217_.59.0734b15: 不離故云具三義也。抄釋有其理也。故唯
T2217_.59.0734b16: 識論第八云。此中意説。三種自性皆不遠離
T2217_.59.0734b20: 夫於此横執我法。有無一異倶不倶等如空
T2217_.59.0734b21: 華等。性相都無一切皆名遍計所執。依他起
T2217_.59.0734b22: 上彼所妄執我法倶空所顯識等眞性名圓
T2217_.59.0734b26: 次説求眞實義偈曰。離二及迷依無説無戲
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。此中應知三性倶是眞
T2217_.59.0734c01: 應及二淨二淨三譬顯者。三應謂初眞實應
T2217_.59.0734c02: 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。由本來清淨故。二者無垢清
T2217_.59.0734c04: 淨。由離客塵故。此二清淨由三種譬喩可
T2217_.59.0734c05: 得顯現。謂空金水。如此三譬一則倶譬自
T2217_.59.0734c06: 性清淨。由空等非不自性清淨故。二則倶
T2217_.59.0734c07: 譬無垢清淨。由空等非不離客塵清淨故。
T2217_.59.0734c08: 偈曰。法界與世間未曾有少異。衆生癡盛
T2217_.59.0734c09: 故著無而棄有。釋曰。法界與世間未曾有少
T2217_.59.0734c10: 異者。非法界與世間而有少異。何以故。法
T2217_.59.0734c11: 性與諸法無差別故。衆生癡盛故著無而
T2217_.59.0734c12: 棄有者。由衆生愚癡熾盛於世間無法不
T2217_.59.0734c14: 私云。今疏所引未必如本文。或取本三應
T2217_.59.0734c15: 及二淨等意或依釋初眞實第二眞實第三
T2217_.59.0734c16: 眞實文明此句也。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。而有二義。一者三性各別論眞實。二者
T2217_.59.0734c19: 三性無礙論眞實。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。如彼可得故通達世
T2217_.59.0734c22: 諦實。第二無礙義者遍計依他皆以圓成而
T2217_.59.0734c23: 爲體。故下疏云。如彼無體故得入第一義。
T2217_.59.0734c24: 又華嚴抄云。情有即理無。縁生即無性。皆
T2217_.59.0734c26: 似有圓成眞有三性眞實各別故云別論也。
T2217_.59.0734c29: 眞實顯圓成眞實。故但云世諦實也。或上
T2217_.59.0735a01: 文無礙眞實同故不別擧歟。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
T2217_.59.0735a03: 癡惠相應執我法故云癡盛故著也。故唯
T2217_.59.0735a04: 識論第八云。有義第六第七心品執我法者
T2217_.59.0735a05: 是能遍計。唯説意識能遍計故意及意識名
T2217_.59.0735a06: 意識。故計度分別能遍計故執我法者必是
T2217_.59.0735a08: 妄計著故。無一字指所執。體相虚無故。云
T2217_.59.0735a09: 無。妄心著彼成實有執故。故著無者顯依
T2217_.59.0735a10: 他遍計眞實也。而棄有者。有者眞有圓成眞
T2217_.59.0735a11: 實也。妄心計著情有故棄捨圓成眞有也。
T2217_.59.0735a12: 又無礙眞實者遍計理無依地非有皆顯圓
T2217_.59.0735a13: 成故云圓成爲體也。遍計依他空爲門顯
T2217_.59.0735a15: 同彼華嚴。遍計理無依他無性即云圓成不
T2217_.59.0735a16: 變耳。故譬説云如彼無體故得入第一義。法
T2217_.59.0735a17: 説判法界與世間未曾有少異。法界者圓成
T2217_.59.0735a18: 世間者餘二性也。以不離故云未曾有少異
T2217_.59.0735a19: 也。故譬中不云無性即第一義也。二性又
T2217_.59.0735a20: 歸圓成眞有論眞實故云無礙。不同華嚴
T2217_.59.0735a21: 三性一際論相即。故清涼性相兩宗十別中
T2217_.59.0735a22: 立三性即離別也。抄二義中初義順本文
T2217_.59.0735a24: 計應知無。染分依他可斷。故情有與似有
T2217_.59.0735a25: 云眞實也。淨分依他是二淨攝故。具如下
T2217_.59.0735a26: 辨也。問。法相華嚴三性即離爲異。若爾
T2217_.59.0735a27: 三論天台三性云何異耶。答。大乘玄二諦義
T2217_.59.0735a29: 即六塵爲識所分別故。言依他性者本識
T2217_.59.0735b01: 爲種子所依故名依他。眞實性者二無我
T2217_.59.0735b02: 眞如。三無性者。知塵無相故言分別無相
T2217_.59.0735b03: 性。依他無生性者知本識無生故言無生
T2217_.59.0735b04: 性。知無我理無性故眞實無生性。三論云。
T2217_.59.0735b05: 無性法亦無。他宗不遣三無性。今論遣三
T2217_.59.0735b07: 相宗。彼三無性爲極此無性又遣故殊矣。天
T2217_.59.0735b09: 眞如及佛淨徳悉名眞實性。在障之眞與染
T2217_.59.0735b10: 和合名阿梨耶識。此即依他性。六識七識妄
T2217_.59.0735b12: 依他性中。即分別爲三性。一者淨分。謂在
T2217_.59.0735b13: 染之眞。即名眞實性。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_.59.0735b16: 約出纒依他分別約在纒。然眞如體是一
T2217_.59.0735b17: 也。後釋。於在纒依他染淨分眞實分別二
T2217_.59.0735b18: 性也。二義雖異三性一際二義雙融義全同
T2217_.59.0735b19: 華嚴。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三種。一染污分。二清
T2217_.59.0735b21: 淨分。三染污清淨分。依何義説此三分。於
T2217_.59.0735b22: 他性中分別性爲染污分。眞實性爲清淨
T2217_.59.0735b23: 分。依他性爲染污清淨分。依此義故説三
T2217_.59.0735b24: 分釋曰。阿毘達磨修多羅中説分別性以煩
T2217_.59.0735b25: 惱。爲性。眞實性以清淨品爲性。依他性由
T2217_.59.0735b26: 具兩分以二性爲性。故説法有三種○
T2217_.59.0735b27: 此上論文又眞該妄末。相無不攝。妄徹眞
T2217_.59.0735b28: 源。體無不寂。眞妄交徹二分雙融無礙全
T2217_.59.0735c01: 唯遮情義未及表徳圓融矣
T2217_.59.0735c02: 由能所畢竟無故者。私云。依此釋者。頌離
T2217_.59.0735c03: 二者能取所取云二。畢竟無釋離歟。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: 不離不一不異。如鏡上能照所照用不離
T2217_.59.0735c06: 鏡。而愚夫依虚妄熏習力執心離境執境
T2217_.59.0735c09: 所執。此能取所取即當情現體用都無物也。
T2217_.59.0735c10: 此二取離依他相見計故云離二也。又依
T2217_.59.0735c11: 他相見不即不離也。然遍計二執偏離故云
T2217_.59.0735c12: 離二也。又二者我法也。此我法二種離内
T2217_.59.0735c13: 境故云離二也。問。譬中云二迷顯現。何
T2217_.59.0735c14: 明都無義耶。答。是法譬影略互顯三性眞
T2217_.59.0735c15: 實別融二義也。又法説中遍計擧無礙眞實
T2217_.59.0735c17: 法。三性倶眞實對何虚耶。故五重唯識中
T2217_.59.0735c19: 相對非一。義門隨宜。依圓眞實如令尋
T2217_.59.0735c20: 也。二智境故。遍計約情實云眞實。遍計一
T2217_.59.0735c21: 性通虚實二義。故對理無虚情有云實也。
T2217_.59.0735c22: 無礙論眞實。唯圓成故非難歟
T2217_.59.0735c23: 迷依者。鈔云。謂依他性與迷分別爲所依
T2217_.59.0735c25: 迷分別者遍計所執性也。依依他而起遍
T2217_.59.0735c26: 計故
T2217_.59.0735c27: 無説無戲論者。唯識論第二云。謂空無我所
T2217_.59.0735c28: 顯眞如有･無･倶･非心言路絶與一切法非
T2217_.59.0736a01: 眞理云心言路絶。今又圓成眞理言語道絶
T2217_.59.0736a02: 故云無説。心行亦寂故云無戲論也。故慈
T2217_.59.0736a03: 恩理趣分疏中釋經謂貪欲性無戲論等文
T2217_.59.0736a05: 思故云無戲論也。問。戲論既通心言者。
T2217_.59.0736a07: 二淨者圓成二門。眞如及無漏心。讃眞理故
T2217_.59.0736a08: 云無説。嘆菩提故云無戲論也。二淨者自
T2217_.59.0736a09: 性淨無垢淨故
T2217_.59.0736a10: 謂眞實性眞實者。准下彼事無體故得入第
T2217_.59.0736a11: 一義之文。今此眞實性局眞理歟。二性云
T2217_.59.0736a12: 彼事圓成云第一義故。又彼論法説頌云。
T2217_.59.0736a15: 故。又准下如是轉依故即得眞實義之釋者。
T2217_.59.0736a16: 通理智歟 轉依言兼理智故。又擧依他
T2217_.59.0736a17: 云虚妄分別。唯染分依他故。淨分依他攝圓
T2217_.59.0736a18: 成歟已上二義中初義約常無常門圓成後
T2217_.59.0736a19: 義約漏無漏門圓成也。故唯識樞要上云。三
T2217_.59.0736a20: 性有二諦。一常無常門。常爲圓成。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_.59.0736a24: 屬依他。無漏心等容二性攝。衆縁生故攝
T2217_.59.0736a26: 爲勝歟。彼論中無説無戲論下有二句云。
T2217_.59.0736a28: 初眞實應知。第二眞實應斷。第三眞實應
T2217_.59.0736a29: 淨。二淨謂一者自性清淨。由本來清淨故。
T2217_.59.0736b02: 斷。圓成云應淨。淨分依他攝圓成也。二淨
T2217_.59.0736b03: 如次理智二法。自性淨無垢淨義可然故。但
T2217_.59.0736b04: 法界與世間者。法界唯理世間但有漏故擧
T2217_.59.0736b05: 唯圓唯依法而顯通二性無漏心歟。又彼
T2217_.59.0736b06: 論釋如云有法世間云無法。依此文。擧唯
T2217_.59.0736b07: 圓唯遍而顯通二性有爲心歟
T2217_.59.0736b08: 次説求眞實譬喩者。問。今此譬説至何文
T2217_.59.0736b11: 亦如是諸頌也。或初二頌總説後諸頌別説
T2217_.59.0736b12: 也。問。何應知所治體等頌非譬説耶。答。彼
T2217_.59.0736b13: 通妨故且約正釋論之也。又彼頌等更有
T2217_.59.0736b14: 法説故。又義云。諸頌皆求眞實譬喩也。通
T2217_.59.0736b16: 中法説中有二行頌。譬説中又有二行。如
T2217_.59.0736b17: 次配顯矣。文言無偏頗法譬齊等耳。彼
T2217_.59.0736b18: 事無體故等更設譬合雙轉釋前法譬餘義
T2217_.59.0736b19: 歟。若爾何偏屬譬説耶
T2217_.59.0736b20: 如幻師依呪術力等者。本論中有譬字也。今
T2217_.59.0736b21: 此文釋上頌中。又如下釋下二句倒因已
T2217_.59.0736b22: 上釋上二句。各有開譬合譬。二段文。各如
T2217_.59.0736b23: 是下釋合譬已上釋開譬也。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: 計文顯以木石可譬圓成也。所以法説三
T2217_.59.0736b28: 性具擧。譬説頌無圓成。釋中擧木微性喩
T2217_.59.0736c01: 計依他。即第六七識也。木石者即所變計依
T2217_.59.0736c02: 他。下云木石是也。即實木石也。此木石等
T2217_.59.0736c03: 爲因變金等相喩所執也。今木石爲所執
T2217_.59.0736c04: 二迷之因故云迷因也。所以頌中幻師譬
T2217_.59.0736c05: 依他是約能變計依他也。下木等實境譬
T2217_.59.0736c06: 圓成是取木等四微體故云實境也。此義
T2217_.59.0736c07: 雖順頌文違變木石之文。今木石擧所變
T2217_.59.0736c08: 法。何爲能變因矣。若能變者應云木石變
T2217_.59.0736c09: 乎。道範云。依呪術因縁力故於草木等上
T2217_.59.0736c10: 假施設顯現似金銀等物是依他也。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。實草木喩依圓二性。若細合喩者
T2217_.59.0736c13: 以草木等總相喩依他。是草木等所有色･
T2217_.59.0736c15: 石等者釋頌中起幻二字也。准唯識疏等
T2217_.59.0736c16: 釋幻事喩。於此幻事有二。一者假事幻。謂
T2217_.59.0736c17: 依呪術力因縁所變現之木石等也。喩之
T2217_.59.0736c18: 依他似有也。二者實事幻。謂於假事幻愚
T2217_.59.0736c19: 夫不見因縁而見實木石等也。喩之遍計
T2217_.59.0736c20: 也。故知今木石等者等金木也。是依他也。
T2217_.59.0736c21: 所以依呪術所變假木石等上起情實木石
T2217_.59.0736c22: 等故云變木石等以爲迷因也。迷是實事幻
T2217_.59.0736c23: 即遍計也。但合譬中。依他性者類上木石。種
T2217_.59.0736c24: 種分別者所執也。意云。謂作依他起所執
T2217_.59.0736c26: 又義。起種々分別合變木石等。種種分別即
T2217_.59.0736c27: 依他也。虚妄分別故。爲顛倒因合以爲迷因。
T2217_.59.0736c28: 文句相對分明故。如是虚分別等句合譬標
T2217_.59.0737a01: 木石等也。是實事幻遍計也。理實言之木石
T2217_.59.0737a02: 像金皆通假實故喩依遍二性也。問。頌
T2217_.59.0737a03: 見幻師譬依他幻事喩遍計。何但幻事分
T2217_.59.0737a04: 二種耶。答。釋中以幻師呪術爲變木石
T2217_.59.0737a05: 之因縁。是當依他衆縁。但頌文爲取所起
T2217_.59.0737a06: 幻事兼擧能起縁而顯假事幻也。次諸幻
T2217_.59.0737a07: 事者取實事幻譬遍計也。或本云。如彼眞
T2217_.59.0737a09: 事唯譬遍計非依他者依今論。唯識論既
T2217_.59.0737a10: 幻事譬依他。非能所相違乎。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
T2217_.59.0737a12: 唯識論意同矣。不可異求耳。問。於幻事
T2217_.59.0737a13: 分假實。依憑安在乎。答。樞要下云。中邊
T2217_.59.0737a14: 論説八喩通依他所執二性。假喩依他實
T2217_.59.0737a17: 此釋未必分別假實歟。或云。今木石云圓
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_.59.0737a21: 今草木爲能變因而喩依他故又違下木
T2217_.59.0737a22: 等實境喩眞實性義矣。當知眞草木圓成。
T2217_.59.0737a23: 假草木依他。實草木遍計也。故彼論下文云。
T2217_.59.0737a24: 色識爲迷因。識識爲迷體。釋曰。彼迷境名
T2217_.59.0737a26: 境爲迷因。何爲迷因木石云圓成乎。非色
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。以依他･分
T2217_.59.0737a29: 別如次譬上幻者及幻事也。今謂不爾。二
T2217_.59.0737b01: 相倶譬幻事。有假實故。但標幻者是爲
T2217_.59.0737b03: 況今顯二相無體。幻師既無彼義。何取彼
T2217_.59.0737b04: 乎。又多本中皆無幻者二字。疏主爲顯幻
T2217_.59.0737b05: 事通二性省幻者二字歟。或云是依了知
T2217_.59.0737b06: 所執理無與依他假有而無性義故悟入圓
T2217_.59.0737b08: 私云。遍計理無･依他非有云無實體也。依
T2217_.59.0737b09: 他似有世諦邊故。又求眞實義何必局圓成
T2217_.59.0737b10: 乎。若爾違如彼可得故通達世諦實文故。所
T2217_.59.0737b11: 以應知應斷應淨求三性眞實義故
T2217_.59.0737b12: 又如幻者幻事體亦不可得者。鈔云。此中剩
T2217_.59.0737b14: 不字誤歟。本頌云如彼可得故故。又本論亦
T2217_.59.0737b15: 無不字矣
T2217_.59.0737b16: 此譬虚妄分別者。此虚妄分別者唯依他性
T2217_.59.0737b17: 也。上文云虚分別依他性故。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_.59.0737b21: 知唯名依他也。遍計唯云分別不云虚
T2217_.59.0737b22: 妄故。問。世諦實應知應斷義異。何唯擧依
T2217_.59.0737b23: 他乎。答。擧依他顯遍計歟。或約勝唯
T2217_.59.0737b24: 擧依他歟。或二諦影略互顯歟。或又虚妄
T2217_.59.0737b25: 與分別爲二性歟。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: 無體等頌意也。又云。上頌明幻師幻事無
T2217_.59.0737c01: 私云。此文但釋上幻事非幻師。云彼事故。
T2217_.59.0737c02: 又云彼幻事無體故。彼事者指上幻事即
T2217_.59.0737c03: 依他。如上文云此譬虚妄分別也。或通依･
T2217_.59.0737c04: 遍。如上文云依他分別亦無實體也。問。
T2217_.59.0737c06: 譬合互顯歟。又依後義。合譬文擧迷顯假
T2217_.59.0737c07: 歟。已轉位染分依他亦可斷。故若不爾違
T2217_.59.0737c08: 次下文中明依他非有而有等故。或二迷者
T2217_.59.0737c09: 二性歟。眞實境者釋中云木等實境。是譬
T2217_.59.0737c15: 文第一義即圓成也。今文轉依是圓成也。即
T2217_.59.0737c16: 通理智。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_.59.0737c19: 中更有一頌幷釋。故論云。迷因無體故無
T2217_.59.0737c20: 迷自在行。倒因無體故無倒自在轉。釋曰。
T2217_.59.0737c21: 迷因無體故無迷自在行者。世間木石等雖
T2217_.59.0737c22: 復無體而爲迷因。若得無迷行則自在不
T2217_.59.0737c23: 依於他。倒因無體故無倒自在轉者。如是
T2217_.59.0737c24: 依未轉時雖復無體而爲倒因。若得轉時
T2217_.59.0737c26: 依未轉時雖復無體等者。未轉位雖依他法
T2217_.59.0737c27: 具無性義。二障未斷故爲妄心所縁境。故
T2217_.59.0737c28: 云爲倒因也。已轉依位二障斷故。能遍計
T2217_.59.0737c29: 妄心盡故。見道已上聖人離二種相自在行
T2217_.59.0738a02: 是事彼處有等者。有人云。是事者幻事也。即
T2217_.59.0738a03: 遍計依他無體無性義也。彼處者依他起處
T2217_.59.0738a05: 而非有義。何唯云無體無性義耶。或云。此
T2217_.59.0738a06: 文唯明遍計有無義也。故釋云。有謂幻像事
T2217_.59.0738a08: 性故。今謂不爾。此二行頌明幻事非有而
T2217_.59.0738a09: 有等義顯依他非有似有也。故合説文此幻
T2217_.59.0738a10: 即譬諸蘊。是故當知虚妄分別有而非有文
T2217_.59.0738a12: 五蘊也。又有而非有非有而有倶云虚妄分
T2217_.59.0738a13: 別。能遍計依他也。故唯識疏云。虚妄分別
T2217_.59.0738a14: 有即有三界虚妄心也○即能分別。分別
T2217_.59.0738a16: 非遍計故二頌同明依他也。但有而非有
T2217_.59.0738a17: 非有而有於一法二義爲顯兩義無偏頗
T2217_.59.0738a18: 作順逆釋。例如不生而生生而不生矣。又
T2217_.59.0738a19: 義云。上一頌明遍計情有理無義故云有而
T2217_.59.0738a20: 非有也。有而言未必似有歟。又案頌次第。
T2217_.59.0738a21: 是事者指上二迷彼事故正是遍計也。後頌
T2217_.59.0738a22: 明依他非有似有故云非有而有。故結後
T2217_.59.0738a23: 頌云此幻即譬諸蘊也。是故已下文更述兩
T2217_.59.0738a24: 頌意也。又上是事言正變計兼依他歟。此幻
T2217_.59.0738a25: 事有假實故彼處文可通依圓歟。又虚妄
T2217_.59.0738a26: 分別言所執又彼所起故云爾歟。二義中前
T2217_.59.0738a27: 義順文歟。非有而有等而字起盡是顯即無
T2217_.59.0738a28: 而有義。故即似有假有義也。或人云。唯識等
T2217_.59.0738a29: 中或云假有實無或云非有似有。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: 意云遮遍計情有也。是執空義也。指徴法
T2217_.59.0738b03: 師意虚假體云實無也。體空意也。又非有
T2217_.59.0738b04: 者非圓成眞有故云非有。似有者似遍計
T2217_.59.0738b05: 情有故云似有也
T2217_.59.0738b06: 如是有體與無體無二者。此文釋頌第三句
T2217_.59.0738b07: 也。彼論正文牒後二句明此釋。故由此下
T2217_.59.0738b08: 釋第四句也。但後頌第三句無體體無二是
T2217_.59.0738b09: 不二義分明。今頌不二義難得。然文點可
T2217_.59.0738b10: 讀有體與無而有也。意云。有體與無體不
T2217_.59.0738b12: 此幻即譬諸蘊者。問。本論文此幻即譬諸
T2217_.59.0738b13: 蘊。是故當知十字無之。何疏加之耶。答。本
T2217_.59.0738b14: 論中此間有兩頌。今疏虚妄分別以下文略
T2217_.59.0738b15: 頌引釋。故論云。偈曰。説有二種光而無
T2217_.59.0738b16: 二光體。是故説色等有體即無體。釋曰。説
T2217_.59.0738b17: 有二種光而光無二體者此顯虚妄分別有
T2217_.59.0738b18: 而非有。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: 者由此義故説色等有體即是無體。偈曰。
T2217_.59.0738b21: 無體非無體非無體即體。是故説色等無
T2217_.59.0738b22: 體體無二。釋曰。無體非無體非無體即體者
T2217_.59.0738b23: 此顯虚妄分別非有而有。何以故。非有者
T2217_.59.0738b24: 彼二光無體。由無實體故。而有者彼二光
T2217_.59.0738b25: 非無體。由光顯現故。説色等無體體無二
T2217_.59.0738b26: 者由此義故。故説色等無體與體而無有
T2217_.59.0738b28: 有而有義未云譬上幻事二義。故疏家取
T2217_.59.0738c01: 此句耳。或云上二行頌明遍計有無義。下二
T2217_.59.0738c02: 行頌明依他有無二義也。此幻即譬諸蘊者。
T2217_.59.0738c04: 有人云。上下譬合但顯遍計所執也。所執諸
T2217_.59.0738c06: 遍計合説。何爾云合依他耶。又遍計諸蘊
T2217_.59.0738c07: 者依憑安在乎。頌幷釋中云色等。擧色蘊
T2217_.59.0738c08: 非等取餘四蘊乎。此非依他五蘊耶又上
T2217_.59.0738c10: 計乎。故知上下譬合但顯依他性也。況復
T2217_.59.0738c11: 所引論文偏爲證觀蘊阿頼耶知自性如幻
T2217_.59.0738c12: 等義也。前後諸文顯遍計則引證成無用
T2217_.59.0738c13: 歟。疏中加此幻即譬諸蘊句良有以也。故
T2217_.59.0738c14: 引彼論畢釋云彼論明觀察蘊阿頼耶了知
T2217_.59.0738c16: 指彼論文云頼耶自性了如幻。非依他喩
T2217_.59.0738c17: 幻事哉。定知諸蘊云遍計誤甚也。問。於
T2217_.59.0738c19: 執二迷顯現義耶。又釋非有義云。彼二都
T2217_.59.0738c22: 虚妄分別唯指依他先成畢。然於彼釋有
T2217_.59.0738c23: 無二義是遍計乎。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: 一體上有二影生。更互相望不即不離。諸心
T2217_.59.0738c27: 云。更互相望不即不離者。一識體上有見･相
T2217_.59.0738c28: 二分生。即見相分別故不即。無離自體分
T2217_.59.0739a02: 實體者。依他無性義云爾也。故上文云。依
T2217_.59.0739a05: 污及清淨頌云。自界及二光癡共諸惑起。
T2217_.59.0739a06: 如是諸分別二實應遠離。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: 別界共無明及諸餘惑故得生起○二實謂
T2217_.59.0739a10: 此釋既二光云能取實所取實。似云分別
T2217_.59.0739a11: 性乎。又依他見･相二分云能取所取歟。本
T2217_.59.0739a12: 文云光今所引改云影。處處文如此。唯識
T2217_.59.0739a13: 依他八喩中光影爲一喩。顯色十二光與影
T2217_.59.0739a14: 別也。今以影替光。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: 由此有而非有非有而有有無不二故能遮
T2217_.59.0739a17: 彼二及小乘故。言建立者應言建立不建
T2217_.59.0739a18: 立。前叙外計處云建立淨不建立無淨。計
T2217_.59.0739a19: 建立者。建立一切依此修行。謂之爲淨。不
T2217_.59.0739a20: 建立者。謂此建立非究竟法。若無建立所
T2217_.59.0739a21: 謂無爲乃名眞我。謂一向都撥爲無即名誹
T2217_.59.0739a24: 私云。抄意建立計云建立。不建立計云誹
T2217_.59.0739a25: 謗。既以不二遮二乘。有無可遮外道。何
T2217_.59.0739a26: 云空穿鑿乎。彼論正文云。問。體與無體何
T2217_.59.0739a27: 不一向定説而令彼二無差別耶。偈曰。有
T2217_.59.0739a28: 邊爲遮立無邊爲遮謗。退大趣小滅。遮
T2217_.59.0739a29: 彼亦如是。釋曰。如其次第。一爲遮有邊。
T2217_.59.0739b01: 二爲遮無邊。三爲遮趣小乘寂滅。是故
T2217_.59.0739b02: 不得一向定説。問。云何遮有邊。答。有邊
T2217_.59.0739b03: 爲遮立。此明由於無體知無體故不應
T2217_.59.0739b04: 安立有。問。云何遮無邊。答。無邊爲遮
T2217_.59.0739b05: 謗。此明由於有體知世諦故不應非謗
T2217_.59.0739b06: 無。問。云何遮趣小乘寂滅。答。退大趣小
T2217_.59.0739b07: 滅遮彼亦如是此明由彼二無別故不應
T2217_.59.0739b09: 第一義。謂之無體。遮外道有。又依遍可得
T2217_.59.0739b10: 故達世諦實。謂之有體。遮外道無。有無
T2217_.59.0739b11: 不二二諦是一故遮二乘厭生死有入涅槃
T2217_.59.0739b12: 空也。又云。彼二無別者非有非無中道故遮
T2217_.59.0739b13: 外道邊空也
T2217_.59.0739b14: 幻像及取幻等者。彼論中此偈前有一偈幷
T2217_.59.0739b15: 釋。故論云。偈曰。色識爲迷因。識識爲迷體。
T2217_.59.0739b16: 色識因無故識識體亦無。釋曰○彼所迷境
T2217_.59.0739b17: 名色識。彼能迷體名非色識○色識無故
T2217_.59.0739b19: 私云。此文法説歟。幻像者所取境譬色識爲
T2217_.59.0739b24: 即可斷依他也。淨能治即不斷依他也。能
T2217_.59.0739b25: 取所取者如次染依他見･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: 他倶具非有似有二義故云彼二雖無而二
T2217_.59.0739b28: 可得也。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: 依他相見雖無遍計二取由迷彼二分而
T2217_.59.0739c09: 門二事如先。但彼二雖無等者觀心前無所
T2217_.59.0739c10: 執二取故云彼二雖無。非無觀心相見故
T2217_.59.0739c11: 云而二可得也。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_.59.0739c16: 處等。四念處等觀是應有漏故。或通無漏
T2217_.59.0739c17: 歟。唯識中云四地修得菩提分法故。又今
T2217_.59.0739c18: 文既云清淨法故。或又此文不違前説。地
T2217_.59.0739c19: 上位通有漏心故。又釋論宗中有漏信進等
T2217_.59.0739c20: 云清淨法故。後義可通漏無漏歟。問。無
T2217_.59.0739c21: 漏心帶所執二取耶。答。護法正義無漏心
T2217_.59.0739c22: 不帶所執也。但安惠意無漏心帶執也。約
T2217_.59.0739c23: 正後智有異。依本宗可決矣。今文既云
T2217_.59.0739c24: 菩薩雖修行而無所得也。順護法義矣。問。
T2217_.59.0739c25: 何所治中云幻像等能治中云骨像等耶。
T2217_.59.0739c26: 答。幻像有假實故。若約所執者是實幻像
T2217_.59.0739c27: 故。若約染依他者假幻事故。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。釋幻
T2217_.59.0740a02: 像及取幻等一行頌畢。又有問更擧頌作
T2217_.59.0740a03: 釋也。文云。問。此譬欲何所顯。頌曰。骨像
T2217_.59.0740a05: 案爲顯前頌迷因無體雖擧此喩兼顯能
T2217_.59.0740a06: 觀所觀歟
T2217_.59.0740a07: 如是觀已等者。觀義云指自離二及迷依乃
T2217_.59.0740a08: 至可得亦如是文云如是觀已也。謂觀蘊
T2217_.59.0740a09: 阿頼耶説相與此論符會故。私云。指骨像
T2217_.59.0740a10: 及取幻等一行頌也。既云觀故亦説二故。
T2217_.59.0740a11: 但引離二及迷依等文證觀蘊阿頼耶者。
T2217_.59.0740a12: 已前文爲證頼耶三義。觀義今文是也。故無
T2217_.59.0740a13: 違耳。何法爲所治下義釋及本論有何法爲
T2217_.59.0740a14: 能治五字也
T2217_.59.0740a15: 迷法相者等者。論正文云。法迷相法迷相者
T2217_.59.0740a17: 通二也。謂如是如是體故者。有體無體二
T2217_.59.0740a18: 義故云如是如是歟。有非有又爾也。或體
T2217_.59.0740a19: 無體與有非有云如是如是歟。或能取所
T2217_.59.0740a23: 釋也。後逆非有標無體釋也。如是下釋如幻
T2217_.59.0740a24: 二字歟
T2217_.59.0740a25: 謂諸佛所説念處等者。私云。擧四念處等
T2217_.59.0740a26: 取八解脱八勝處等無量法門也。何以故下
T2217_.59.0740a27: 釋成能所治二義。如諸凡夫等者明所執情
T2217_.59.0740a28: 有義即所治也。如諸佛説等者迷所執理無
T2217_.59.0740a29: 義即能治也。依此文則前所治幻像取幻所
T2217_.59.0740b01: 執能取所取歟。又約下文云如是清淨法能
T2217_.59.0740b02: 令染法盡者似染分依他歟。彼宗明匠可尋
T2217_.59.0740b03: 決矣。觀抄義云。此文徴釋能治有無也。謂
T2217_.59.0740b04: 凡夫於念處教法等作有解。諸佛於所説
T2217_.59.0740b06: 如是體無相等問起。但以無體爲能治也。
T2217_.59.0740b07: 若通有體何致示現入胎等有相之難矣。
T2217_.59.0740b08: 況云如諸佛所説未必取佛。四念處觀是
T2217_.59.0740b09: 有漏心故。凡夫能治觀亦屬下文。故知上凡
T2217_.59.0740b10: 夫所取者所治迷相也。又准以佛示現八相
T2217_.59.0740b11: 致難者。可通無漏心也。如上辨。就中依
T2217_.59.0740b12: 他如幻後得智境。未起正後二智。已前皆遍
T2217_.59.0740b13: 計分別攝歟。若爾凡夫位猶迷如幻道理歟｣
T2217_.59.0740b14: 如是如是體故者。有能觀所觀二事故。云
T2217_.59.0740b15: 如是如是歟。如凡夫所取等者。擧所治迷法
T2217_.59.0740b16: 成今能治觀歟。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
T2217_.59.0740b18: 前生佛二文者順初。若唯合佛説無體者
T2217_.59.0740b19: 會後義矣。擧凡天所取者爲顯佛説且
T2217_.59.0740b20: 示所治歟
T2217_.59.0740b21: 而佛世尊示現等者。或云。此文通伏難也。
T2217_.59.0740b22: 問。意云。如諸佛所説如是如是無體無相。
T2217_.59.0740b23: 何諸佛示現八相耶。答。意云。然諸佛現八
T2217_.59.0740b24: 相。是離所執相後得智中現身立等故云
T2217_.59.0740b25: 如是無相而影顯現也。故唯識論第八云雖
T2217_.59.0740b26: 似所取能取相現而非一切能遍計攝。勿
T2217_.59.0740b27: 無漏心亦有執故。如來後得應有執故。經
T2217_.59.0740c01: 無相等二句答也。問中初一句牒正釋意而
T2217_.59.0740c02: 佛下正致難也。前解意如是體無相者結成
T2217_.59.0740c03: 上意也
T2217_.59.0740c04: 由此義故菩薩雖修行而無所得也者。疏家
T2217_.59.0740c05: 私釋成頌意也。或以釋論意釋成頌也。彼
T2217_.59.0740c06: 論云。釋曰。譬如強幻王令餘幻王退者。彼能
T2217_.59.0740c07: 治淨法亦如幻王。由能對治染法得増上
T2217_.59.0740c08: 故。彼所治染法亦如幻王。由於境界得増
T2217_.59.0740c09: 上故。如是清淨法能令染法盡者。如彼強力
T2217_.59.0740c10: 幻王能令餘幻王退。菩薩亦爾。知法如幻
T2217_.59.0740c12: 知所治能治倶如幻事無慢。故云雖修行
T2217_.59.0740c13: 而無所得歟
T2217_.59.0740c14: 彼論明觀察蘊阿頼耶等者。問。莊嚴論中雖
T2217_.59.0740c15: 明三性眞實。未云觀頼耶。又雖幻事譬
T2217_.59.0740c16: 分別性。未類頼耶自性。何彼論所明如此
T2217_.59.0740c17: 指耶。答。三性即頼耶三義故。引三性文證
T2217_.59.0740c18: 觀頼耶之義也。況復彼論下説求染污及
T2217_.59.0740c19: 清淨云。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: 共無明及諸餘惑故得生起○二實謂所取
T2217_.59.0740c24: 既云自界謂阿頼耶識種子。豈非觀蘊阿頼
T2217_.59.0740c25: 耶義耶。又雖所執喩幻事。又非幻事不
T2217_.59.0740c26: 譬頼耶非有似有。故上文云。此幻即譬諸
T2217_.59.0740c28: 文終。以幻夢等八喩類依他諸法。何唯云
T2217_.59.0741a01: 如化次第譬諸行者。幻譬内六入無有我
T2217_.59.0741a02: 等體但光顯現故。夢譬外六入。所受用塵體
T2217_.59.0741a03: 無有故。焔譬心及心數法。二法由起迷故。
T2217_.59.0741a04: 像復譬内六入。由是宿業像故。影復譬外
T2217_.59.0741a05: 六入。由是内入影内入増上起故。響譬所
T2217_.59.0741a06: 説法。法如響故。水月譬依定法。定則如水。
T2217_.59.0741a07: 法則如月。由波證靜法顯現故。化譬菩薩
T2217_.59.0741a10: 識中以幻事譬依他。所依論中無彼義。寧
T2217_.59.0741a11: 非能所相違乎。指此等義云此經符會歟｣
T2217_.59.0741a12: 當知陽炎等者。六喩中引莊嚴文成頼耶如
T2217_.59.0741a13: 幻義畢。餘五喩又莊嚴八喩中隨應引證又
T2217_.59.0741a14: 引餘經論釋旋火輪乾闥婆城等如幻事。
T2217_.59.0741a16: 前劫五喩等者。私云。五喩六喩相望而明初
T2217_.59.0741a17: 二劫觀解有勝劣也。此三事猶帶拆法者。
T2217_.59.0741a18: 有人云。世人見芭蕉泡沫時實謂有體。智
T2217_.59.0741a19: 人拆之令見之時知無體。故云折法空。陽
T2217_.59.0741a20: 炎等世人見時不拆即知無體故喩體法
T2217_.59.0741a22: 拆法明無性空故。帶拆法者聲聞經中譬
T2217_.59.0741a23: 人無我意歟。故第三釋云。謂觀唯蘊無我
T2217_.59.0741a25: 上文云。聲聞經中雖説此五喩而意明無
T2217_.59.0741a27: 性空知譬體空也。故鈔寂然界云通教體
T2217_.59.0741a28: 法空也。故知今意三喩是帶拆空之體空故
T2217_.59.0741b01: 爾何第三劫十喩中取泡喩耶。答。彼一水
T2217_.59.0741b02: 生衆泡。譬行者自心能作法界曼荼羅不思
T2217_.59.0741b03: 議變化也。非取拆空體空邊。故經云。如天
T2217_.59.0741b04: 降雨生泡。彼眞言悉地種種變化當知亦爾
T2217_.59.0741b06: 爲喩。雖無實性而因縁猶是實法。故十喩
T2217_.59.0741b07: 中有如化而不明泡喩。今此經譬意復殊
T2217_.59.0741b09: 言即是麁相轉融者。有多意。實悟房義云。第
T2217_.59.0741b10: 二劫觀解待第三劫云麁相望初劫云轉
T2217_.59.0741b11: 融也。謂即心幻不及不思識幻。故云麁勝
T2217_.59.0741b13: 又上佛房義云。初二劫觀解雙結。意麁相與
T2217_.59.0741b14: 轉融也。故轉融中道位不論即空麁相喩
T2217_.59.0741b17: 轉捨轉得二義。謂初劫五喩中拆法三喩轉
T2217_.59.0741b18: 捨體法幻炎二喩轉融故云爾也
T2217_.59.0741b20: 擧初劫未盡空有觀成第二劫盡理中道觀
T2217_.59.0741b21: 也。問。初劫但即空觀。未見觀有畏有所得
T2217_.59.0741b22: 觀空畏堕斷滅耶。答。凡佛法觀空智惠因
T2217_.59.0741b23: 縁外無見空。所以見縁生觀性空謂之即
T2217_.59.0741b24: 空觀。故初劫無性空釋五蘊皆云縁生無性。
T2217_.59.0741b27: 也。加行位頌云。現前立少物謂是唯識性。
T2217_.59.0741b29: 四法依四尋思四如實智初後位立。四尋思
T2217_.59.0741c01: 者尋思名義自性差別假有實無如實遍知
T2217_.59.0741c02: 此四離識及識非有名如實智○此四位中
T2217_.59.0741c03: 猶於現前安立少物謂是唯識眞勝義性。
T2217_.59.0741c04: 以彼空有二相未除帶相觀心有所得故
T2217_.59.0741c06: 立少物謂是唯識未盡之義也。又成假有實
T2217_.59.0741c07: 無之觀是有空觀門也。此觀未住眞勝義
T2217_.59.0741c08: 性云未了自性等也。然見道以上二智觀門
T2217_.59.0741c09: 是實證故。二空相不當心而悟入識相識性
T2217_.59.0741c10: 唯識也。故見道位頌云。爾時住唯識離二
T2217_.59.0741c13: 心即是知法自性。又下云今以如幻等門。
T2217_.59.0741c15: 蘊阿頼耶知自性者即見道以上實住唯識之
T2217_.59.0741c17: 解耶。例如今大乘不可得空等也。又云人
T2217_.59.0741c18: 法二空相亦不當心。非遮初劫耶。答。今字
T2217_.59.0741c19: 隨宜。何必同矣。於一劫中初後相望何失。
T2217_.59.0741c20: 又唯識觀雖待加行觀遮初劫二空無過。
T2217_.59.0741c21: 加行觀未離彼相故。故釋云。帶相觀心有
T2217_.59.0741c22: 所得故非實安住眞唯識理。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。況初劫二空觀門非有觀。何
T2217_.59.0741c25: 云不能盡理觀有矣。若望今心而成恐斷
T2217_.59.0741c26: 滅之義上文即空觀屬斷滅矣。若與初劫
T2217_.59.0741c27: 言之誰云非盡理觀乎。故知非指初劫觀
T2217_.59.0741c28: 門也。又義。人空觀是觀依圓有人我自亡
T2217_.59.0741c29: 故可云有觀歟。然未知五陰法本來涅槃。
T2217_.59.0742a01: 故非盡理也。又觀蘊即空時斷法倒故云
T2217_.59.0742a02: 空。然未空相不可得故非盡理也。非盡理
T2217_.59.0742a03: 者以第二劫中道觀降初劫觀之意也
T2217_.59.0742a04: 今以如幻等門照有空不二等者。唯識宗立
T2217_.59.0742a08: 亦空則詮門中道也。又遍計非有依圓非空。
T2217_.59.0742a09: 故離有離無則離言中道也。詮門離言倶非
T2217_.59.0742a10: 偏有偏空。故云空有不二歟。故唯識論第七
T2217_.59.0742a11: 云。我法非有空識非無。離有離無故契中
T2217_.59.0742a13: 前辨也。又依三劫次第者。初劫中湛寂明
T2217_.59.0742a14: 有。寂然説空。是偏有偏空也。第二劫説縁
T2217_.59.0742a15: 生中道。故云不二也。又義云。有空觀門一
T2217_.59.0742a16: 念同時故云空有不二歟。唯識章云。由無
T2217_.59.0742a17: 始來執我法爲有撥事理爲空故。此觀中
T2217_.59.0742a18: 遣者空觀對破有執。存者有觀對遣空執。今
T2217_.59.0742a28: 謂要觀彼遍計所執空爲門故入於眞性。
T2217_.59.0742b03: 有非空者即當空有不二義。以幻事非有似
T2217_.59.0742b04: 有類空有不二歟。章謂要觀彼遍計所執者
T2217_.59.0742b05: 同疏人法二空之相亦不當心也。以章空爲
T2217_.59.0742b06: 門故人於眞性釋疏眞入法空悟唯識性
T2217_.59.0742b08: 等門照有空不二而人法二空之相亦不當心
T2217_.59.0742b09: 乃名眞入法空悟唯識性者。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。且約不離云不二也。故上
T2217_.59.0742b12: 文云唯識無境體法難解之空即是麁相轉
T2217_.59.0742b13: 融。唯識無境者幻有。難解之空者眞空。轉融
T2217_.59.0742b14: 者明不二。然帶不一故云麁相。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: 眞實有空諸相皆不當於心也。故下文結
T2217_.59.0742b17: 此第二劫云然上來原始要終。自發一毫
T2217_.59.0742b19: 等者入眞空故證勝義性。證勝義故。了世
T2217_.59.0742b22: 御本記云
T2217_.59.0742b23: 先年比以高野山傳法會談義之次草之畢
T2217_.59.0742b24: 文永十年春比託理性院上野公令清書
T2217_.59.0742b25: 畢
T2217_.59.0742b26: 同九月中旬拭老眼加點畢。披覽人必可
T2217_.59.0742b27: 令訪菩提給耳
T2217_.59.0742b29:
T2217_.59.0742c01:
T2217_.59.0742c02:大日經疏指心鈔卷第十二
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: 倒時有法執當心。故以五喩達諸法即空。
T2217_.59.0742c08: 遣彼法倒。雖遣其有仍滯空相。今第二劫
T2217_.59.0742c09: 以六喩對治前劫即空。既有去空亡方順
T2217_.59.0742c11: 縁心。一重未見二重淺深。故今經文合前
T2217_.59.0742c12: 眞入法空悟唯識性義。故云故經云祕密主
T2217_.59.0742c13: 等。不置者字也。宗家御意於第二劫中有
T2217_.59.0742c14: 他縁覺心二心。引前復次大乘行發無縁乘
T2217_.59.0742c15: 心等文證第六住心。又引今彼如是捨無我
T2217_.59.0742c16: 等文證第七住心也。故知今經文更牒釋
T2217_.59.0742c17: 成覺心乘義也。更牒經文作釋時不置者
T2217_.59.0742c18: 字。疏前後例多。故字又屬上段也 問。案經
T2217_.59.0742c19: 文起盡。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。於別説中依何以故徴問設答釋。中
T2217_.59.0742c22: 初擧古昔菩薩修行成三界唯心義。後明
T2217_.59.0742c23: 此唯心者捨初劫即空無我而成縁生中道
T2217_.59.0742c24: 即心無我性也。故云彼如是等。非指上義
T2217_.59.0742c25: 乎。故疏釋中初標第二重法無我性釋二段
T2217_.59.0742c26: 文畢云更作一轉開明倍勝於前劫。指第二
T2217_.59.0742c27: 劫望初劫云一轉。定知非有二心勝劣
T2217_.59.0742c28: 也。故六無畏中法無我無畏存他縁覺心。未
T2217_.59.0742c29: 開二重淺深乎。又疏下擧寶珠譬喩示修
T2217_.59.0709a02: 隨所作事業而異二名也。依染淨污淨
T2217_.59.0709a03: 心名貪心不染善法故名無貪心。故云
T2217_.59.0709a04: 常依二法隨事異名也。餘又爾也。次就此二
| T2217_.59.0709a05: | 中 | 乃至 | 偈中説者於前貪無貪等展轉隨事 |
| T2217_.59.0709a07: | 也 | 爲言 | 復若更約下約九品而明成八萬 |
T2217_.59.0709a09: 譬相順。何煩法中分兩重乎。若百六十心
T2217_.59.0709a10: 又約九品者不順再數經文。又約九品再
T2217_.59.0709a11: 數五反再數其數可増百六十矣。故知若更
T2217_.59.0709a12: 前百六十心約九品等數乃至成八萬及無
| T2217_.59.0709a13: | 量也 | 爲言 |
T2217_.59.0709a15: 人皆如色界。諸根無缺形色端嚴。身帶光
T2217_.59.0709a16: 明騰空自在。飮食喜樂長壽久住。有如是
T2217_.59.0709a17: 類。地味漸生。其味甘美其香鬱馥。時有一
T2217_.59.0709a18: 人禀性耽味馥香取食。餘人隨學競取食
T2217_.59.0709a19: 之。爾時方名初受段食。資段食故身漸堅
T2217_.59.0709a20: 重光明隱沒黒闇便生。日月衆星從慈出現。
T2217_.59.0709a21: 由漸耽味地味便隱。從斯復有地皮餅生。
T2217_.59.0709a22: 競耽食之。地餅復隱。爾時復有林藤出現。
T2217_.59.0709a23: 競耽食故林藤復隱。爾時有非耕種香稻自
T2217_.59.0709a24: 生。衆共取之以充所食。此食麁故殘穢在
T2217_.59.0709a25: 身。爲欲蠲除便生二道。因斯遂復有男
T2217_.59.0709a26: 女二根生。由二根殊故形相亦異。宿習力
T2217_.59.0709a27: 故便相膽視。因此遂生非理作意。欲貪
T2217_.59.0709a28: 鬼魅惑亂身心失意猖狂行非梵行。人中
T2217_.59.0709a29: 欲鬼初生發此時。爾時諸人隨取香稻無
T2217_.59.0709b01: 所貯積。後時有人禀性嬾惰長取香稻貯
T2217_.59.0709b02: 擬所食。餘人隨學漸多停貯。由此於稻生
T2217_.59.0709b03: 我心多收無厭。隨收處無復再生。遂共
T2217_.59.0709b04: 分田慮遠盡於已分田生悋護心。於他
T2217_.59.0709b05: 分田有懷侵奪。劫偸過起始於此時。爲
T2217_.59.0709b06: 欲遮防共取聚評議僉量衆内一有徳
T2217_.59.0709b07: 人各以所收六分之一雇令防護封爲田
T2217_.59.0709b08: 主。因斯故立刹帝利名。大衆欽承恩流率
| T2217_.59.0709b09: | 土。故復名大三未多王 | 此云共 許王也 | 自後諸王 |
| T2217_.59.0709b11: | 閑精修戒行。因斯故得波羅門名。 | 此云 淨志 | 後 |
T2217_.59.0709b13: 貧匱人者多行賊盜。王爲禁止行輕重罰。
T2217_.59.0709b14: 爲殺害業始於此時。時有罪人心怖刑罰
T2217_.59.0709b15: 覆藏其罪異想發言。虚誑語生此時爲首
| T2217_.59.0709b16: | 文 | 私云。頌疏中地味地餅如次當今疏地 |
| T2217_.59.0709b17: | 肥地膚歟。又疏中地肥乃至地膚林藤 | 云云 |
T2217_.59.0709b19: 段文法譬中何耶。答。或云。法説也。如者指事
T2217_.59.0709b20: 義也。煩惱生起義專是法説。故知法譬後重
T2217_.59.0709b21: 出擧法説現證也。或云。譬説中有兩重其
T2217_.59.0709b22: 一也。又言。顯譬有二重。如者譬喩義也。合
T2217_.59.0709b23: 説文中爲此喩者等者此意矣。但以法譬法
| T2217_.59.0709b24: | 其例非無。嘉祥釋云。法性如涅槃 | 文 | 所以 |
T2217_.59.0709b26: 也。又義云。准法花三周説。法譬因縁次第
T2217_.59.0709b27: 歟。謂雖上以法譬明再數義而未示無明
T2217_.59.0709b28: 生起等因縁故又擧如劫初人示彼生起之
T2217_.59.0709b29: 因縁。例如善心生起擧劫初人等矣。但所
T2217_.59.0709c01: 以爲此喩者。喩者曉義。未必譬喩之義
T2217_.59.0709c02: ＊也即曉釋義也。猶如二教論云喩曰耳
T2217_.59.0709c03: 大日經疏指心鈔卷九
T2217_.59.0709c04:
T2217_.59.0709c05:
T2217_.59.0709c06:
T2217_.59.0709c07:
T2217_.59.0709c08: 疏卷第二之三
T2217_.59.0709c09: 若以淨菩提心等者。抄第三云。疏若以淨
T2217_.59.0709c10: 菩提心等者。若言不定之意。此有二義。謂
T2217_.59.0709c11: 若以淨菩提心爲出世間心即是超越三
T2217_.59.0709c12: 劫瑜祇之行。則出世間心生。出世間心生即
T2217_.59.0709c13: 是淨菩提心。此心出於一切世間故。若以
T2217_.59.0709c14: 佛惠初心爲出世間心即是三阿祇劫成
T2217_.59.0709c15: 佛亦名出世間心。今言三阿僧祇劫即三種
T2217_.59.0709c16: 妄執。行者若一生越此三妄執即一生成佛。
| T2217_.59.0709c17: | 何見有時分耶。故云若以等 | 文 | 教相抄第 |
T2217_.59.0709c19: 有二義。謂疏若以淨菩提心等者。若以初
T2217_.59.0709c20: 地爲出世間心是即地前斷三妄執也。若
T2217_.59.0709c21: 依此義可言經所説三瑜祇行皆是地前所
T2217_.59.0709c22: 行也。疏梵云劫波有二義等下第二義。若以
T2217_.59.0709c23: 佛果爲出世間心即三妄執至第十地盡
| T2217_.59.0709c24: | 之。疏心付第二義釋經始終也 | 文 | 抄第二 |
T2217_.59.0709c26: 翳菩提。即以地前祕密方便越初劫一重麁
T2217_.59.0709c27: 妄名離一切障出世間心生。見心明道
T2217_.59.0709c28: 時淨菩提心始得顯現。如是練修至八地。
T2217_.59.0709c29: 時越第二劫一重妄執名離一切障。其菩
T2217_.59.0710a01: 提心逾勝逾増更益方便。乃至金剛道中越
T2217_.59.0710a02: 第三劫極細妄執名離一切障。其菩提心與
T2217_.59.0710a03: 如來等。此位但有四分之一佛地之障存
| T2217_.59.0710a04: | 焉。 | 乃至 | 唯佛地障解脱道斷故此乃四分之一 |
| T2217_.59.0710a05: | 最後微垢也 | 文 | 又相鈔云。此釋心云。地前唯 |
| T2217_.59.0710a06: | 斷麁妄。其所以 | 乃至 | 法華儀軌云。若能專注 |
| T2217_.59.0710a08: | 劫福智資糧 | 文 | 故知眞言初地離一僧祇劫 |
| T2217_.59.0710a09: | 所斷麁妄執證寂然界。 | 乃至 | 既地前唯斷麁 |
| T2217_.59.0710a10: | 妄。故知第二第三妄執定地上所除也 | 云云 | 範 |
| T2217_.59.0710a12: | 三劫瑜祇行者消經文之總句也。梵云 | 乃至 |
T2217_.59.0710a14: 故以初地淨菩提心結佛惠初心也。若佛
T2217_.59.0710a15: 地何云初心。於佛地不可有初後故。又
T2217_.59.0710a16: 疏無若以佛惠初心文。上下同云三祇劫。仍
| T2217_.59.0710a17: | 非別位歟 | 云云 | 私云。朝譽意依鈔義專成 |
T2217_.59.0710a19: 亦同之。本寺道範義高野古徳等多分義也。
T2217_.59.0710a20: 是三劫地前義也。初義意三賢是初僧祇。初
T2217_.59.0710a21: 地乃至七地第二僧祇。八地以上第三僧祇
T2217_.59.0710a22: 之義。諸經論施設。敢以無違矣。今宗又爾
T2217_.59.0710a23: 也。故五祕密經云。能變易弟子倶生我執種
T2217_.59.0710a24: 子應時集得身中一大阿僧祇劫所集福徳
| T2217_.59.0710a25: | 智惠則爲生在佛家 | 文 | 又觀智儀軌云。若能 |
| T2217_.59.0710a27: | 阿僧祇劫所集福徳智惠資糧 | 文 | 此等文既 |
T2217_.59.0710a29: 今一僧祇妄執是我執故不可云第二第三
T2217_.59.0710b01: 劫。後二劫中唯斷法執故。又疏第六釋經
T2217_.59.0710b02: 八地三昧道文云。菩薩初度第七地時。上
T2217_.59.0710b03: 不見諸佛可求下不見衆生可度。謂是
T2217_.59.0710b04: 住大涅槃於萬行休息。爾時十方諸佛以
| T2217_.59.0710b05: | 此三昧道發起其心 | 文 | 又疏第二釋第三劫 |
T2217_.59.0710b07: 之實際。下不見衆生可度上不見諸佛可
| T2217_.59.0710b08: | 求。爾時萬行休息謂爲究竟。 | 乃至 | 爾時十方 |
| T2217_.59.0710b09: | 諸佛同時現前而勸喩之 | 云云 | 二處文全同。 |
T2217_.59.0710b11: 口決中以儀軌汝之所證處是一道清淨文
T2217_.59.0710b12: 釋住八地如幻三昧也。既地前初劫八地上
T2217_.59.0710b13: 第三劫義其説分明也。若爾初地乃至七地
T2217_.59.0710b14: 第二劫之義其理極成矣。依之大師祕藏記
T2217_.59.0710b15: 云。越三妄執越三僧祇劫即是十地究竟
T2217_.59.0710b16: 也。過此修上上方便斷微細妄執至佛果
| T2217_.59.0710b17: | 故經曰此四分之一度於信解 | 文 | 既十地究 |
T2217_.59.0710b19: 者歟。加之復慈氏儀軌云。若一生中從初
T2217_.59.0710b20: 念誦至於越三無數劫行即證一生補處
| T2217_.59.0710b21: | 三莽地 | 文 | 又疏第三云。乃至爲一生補處菩 |
| T2217_.59.0710b23: | 地 | 云云 | 此等文又斷第三劫妄執至因滿位 |
T2217_.59.0710b25: 有二。一無間道斷彼解道得果故。故抄云。
| T2217_.59.0710b26: | 至金剛定越極細妄執 | 文 | 二佛果斷故。故抄 |
| T2217_.59.0710b27: | 云。唯佛地障解脱道斷 | 文 | 此乃依十一地十 |
T2217_.59.0710b29: 妙二覺一佛二名之故。又密抄第三云。問。第
T2217_.59.0710c01: 三劫滿得成佛不。答。若越三妄執力即得
T2217_.59.0710c02: 成佛。故疏云。復越一重極細妄執得至佛
| T2217_.59.0710c03: | 惠故 | 文 | 又雜抄第七 | 智證 | 云。越一百六十心 |
T2217_.59.0710c05: 第三重極細妄執即超第三阿僧祇至於佛
T2217_.59.0710c06: 果初心故云於成佛時不限劫數也。心
| T2217_.59.0710c07: | 内無明漸漸斷除即超劫之義也 | 文 | 此等釋斷 |
T2217_.59.0710c09: 成佛也。此是佛果初刹那云佛惠初心也。
T2217_.59.0710c10: 故釋論云。極解脱道初刹那中一時相翻不
| T2217_.59.0710c11: | 能倶行 | 文 | 此意微細攝極細而不開也。依 |
T2217_.59.0710c13: 起信等説矣。後義意三劫倶是寄對如常之
T2217_.59.0710c14: 地前位也。故疏下釋第三劫極無心云。此
T2217_.59.0710c15: 心望前二劫猶如蓮華盛敷。若望後二心
| T2217_.59.0710c16: | 果復成種 | 文。住心論第九云。望前二劫者指他縁一道 二種住心。後二心者示眞言門根究竟二 |
| T2217_.59.0710c17: | 心。 文 | 又疏云。次生極無自性心 | 乃至 | 爾時生於 |
| T2217_.59.0710c18: | 佛家 | 文。華嚴經云。生在如 來家即得入初地。文 | 又疏第三云。此空智 |
| T2217_.59.0710c19: | 生即是極無自性心生也 | 乃至 | 即是眞言行者 |
| T2217_.59.0710c20: | 虚空無垢菩提心也 | 文 | 疏二云。初地菩薩得此虚 空無垢菩提心 云云 |
| T2217_.59.0710c22: | 入漫荼羅行。 | 乃至 | 第六無畏於平等心中修 |
T2217_.59.0710c24: 漫荼羅行。略以位分之已作十六重深淺
| T2217_.59.0710c25: | 不同 | 文 | 私云。既離垢地以上爲十 重。初地同第六無畏也 | 又住心論第八 |
| T2217_.59.0710c27: | 初心。初發心時便成正覺。宜其然也 | 云云 |
| T2217_.59.0710c28: | 疏二云。此心望前二劫猶如蓮華盛敷。若望後二 心果復成種。故曰如是初心佛説成佛因。云云 | 以 |
T2217_.59.0711a01: 云。經云。此菩薩淨菩提心門名初法明道。釋
T2217_.59.0711a02: 云是明法身眞如一道無爲之眞理。佛説此
T2217_.59.0711a03: 名初法明道。智度名入佛道初門。於諸顯
| T2217_.59.0711a04: | 教是究竟理智法身。望眞言門是即初門 | 略 |
| T2217_.59.0711a05: | 抄 | 又二教論上云。至如彼百非洞遣四句皆 |
| T2217_.59.0711a07: | 言藏家以此爲入道初門 | 略抄 | 已上二文以 |
T2217_.59.0711a09: 相云。從此無有待對。出過心量不思議地
| T2217_.59.0711a10: | 云云 | 此意一道極無倶屬地前歟云從初地 |
T2217_.59.0711a12: 道地前。極無初地。或二心倶地前。或兩心同
T2217_.59.0711a13: 地上。三説雖異若依所度妄心者三妄皆在
T2217_.59.0711a14: 地前故云地前三劫耳。但至三祇配立違
T2217_.59.0711a15: 諸經論者大師釋此事云。問。第三僧祇即
T2217_.59.0711a16: 是八地已上。而何言初心菩薩耶。答。是初
T2217_.59.0711a17: 心菩薩也。無數劫者三劫之中何劫耶。答。第
| T2217_.59.0711a18: | 三劫也 | 已下如 先別 | 此釋既云眞言初入淨菩提 |
T2217_.59.0711a20: 於自宗初地得顯行第三劫福智故云一
T2217_.59.0711a21: 大阿僧祇。非云初僧祇也。倶生我執等者
T2217_.59.0711a22: 實教意於二障中不分見修。地前伏現初
T2217_.59.0711a23: 地斷種十地除習故。極細當二障種故。且
T2217_.59.0711a24: 約煩惱障邊云我執種歟。非無法執種
| T2217_.59.0711a25: | 麁惑寄現行 微細同習歟 | 或又但一煩惱麁云我執細法 |
T2217_.59.0711a27: 自釋云。復次此中應説初法明門三昧道。於
T2217_.59.0711a28: 上品中已説故不重言。又如上所説一生
T2217_.59.0711a29: 補處及八地三昧是約教道法門作如此
T2217_.59.0711b01: 説耳。然祕密乘人於世諦中即能通第一
T2217_.59.0711b02: 義諦者從初發心具行大空三昧。其謂不
| T2217_.59.0711b03: | 然則於一生之中不能頓滿諸地也 | 云云 |
T2217_.59.0711b05: 門准如常第三劫在於八地上。例如云初
T2217_.59.0711b06: 二三地相同世間四五六地寄同羅漢也。故
T2217_.59.0711b07: 云一生補處及八地三昧是約教道法門等
T2217_.59.0711b08: 也。若依實行者初地斷三妄故顯行八地
T2217_.59.0711b09: 上行初地得故。云從初發心即具行大空三
T2217_.59.0711b10: 昧也。疏二云。然此經宗從初地即得入金
| T2217_.59.0711b11: | 剛寶藏 | 文 | 即此意矣。或又八地三昧者直指 |
T2217_.59.0711b13: 教門也。然祕密乘等者眞言門行也。初心菩
T2217_.59.0711b14: 薩頓得顯行第三劫功徳故。故云其謂不然
| T2217_.59.0711b15: | 乃至 | 不能頓滿諸地也。次祕藏記釋者越三 |
| T2217_.59.0711b16: | 妄之後十地究竟也 | 爲言 | 文點云。越三僧祇 |
T2217_.59.0711b18: 地位也。此位亦雖斷微細且約盡處云果
T2217_.59.0711b19: 位所斷也。猶如根本無明雖從初地斷此
T2217_.59.0711b20: 云佛地所斷矣。次慈氏儀軌及疏第三一生
T2217_.59.0711b21: 補處位斷第三劫妄執者。疏第六云。如上
| T2217_.59.0711b22: | 所説一生補處是約教道法門 | 文 | 餘釋如先 |
T2217_.59.0711b24: 發心時便越百六十心度三無數劫行證
| T2217_.59.0711b25: | 普賢色身三昧耶。即是初發心便成正覺 | 文 |
T2217_.59.0711b27: 知今宗異餘教三劫在地前十地離待對
T2217_.59.0711b28: 也。故大師釋現世證得歡喜地文云。非顯
| T2217_.59.0711b29: | 教所言初地自家佛乘之初地也 | 云云 | 可悉 |
T2217_.59.0711c02: 前二劫等者抄第四云。第三劫極無自性心
T2217_.59.0711c03: 生時如蓮華盛敷故云望前二劫等。言若
T2217_.59.0711c04: 望後二心等者。此心喩八心中第五華種心
T2217_.59.0711c05: 第六成果心。後二心者第七受用種子第八
| T2217_.59.0711c06: | 嬰童心也。望此二心名果復成種 | 云云 | 又教 |
T2217_.59.0711c08: 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_.59.0711c13: | 至十地爲成佛因初心佛矣 | 云云 | 疏第三十 |
| T2217_.59.0711c15: | 闍梨 | 乃至 | 若生極無自性心得入如上漫荼 |
T2217_.59.0711c17: 至於解三密人中最爲上首如金剛薩埵。
| T2217_.59.0711c18: | 是名阿闍梨。復次毘盧遮那是名阿闍梨 | 云 |
| T2217_.59.0711c19: | 云 | 抄第四釋極無自性心名阿闍梨已上之 |
| T2217_.59.0711c21: | 闍梨也 | 云云 | 又云。疏從此復有十重等者。十 |
| T2217_.59.0711c22: | 重深行即十地也 | 乃至 云云 | 教相抄云。此文意從 |
T2217_.59.0711c24: 從地前至第十地也。次從此復有十重等
T2217_.59.0711c25: 者還從上至下委顯有十重徳行。謂從十
T2217_.59.0711c26: 地至初地也。次乃至已下顯從初地至傳
| T2217_.59.0711c27: | 教更有地前三十心。故云乃至 | 云云 | 或云。 |
T2217_.59.0711c29: 重從上至下擧初地金薩上九地云乃至
T2217_.59.0712a01: 也。又相抄云。疏第二釋八地已上云。住是
| T2217_.59.0712a02: | 地已善知諸地障 | 乃至 | 如是等有衆多十心 |
| T2217_.59.0712a03: | 云云 | 指此十心云十重深行也 | 取意 | 況復云 |
T2217_.59.0712a05: 地也。虚空無垢菩提心故。凡三劫地前地上
T2217_.59.0712a06: 古來未決。然前義爲勝。經疏論釋以顯教極
T2217_.59.0712a07: 果爲眞言初門故。又望後二心會釋非理。
T2217_.59.0712a08: 先密抄釋不可。以三劫配十地時第二劫
T2217_.59.0712a09: 至七地然配五六地華果二心爲此心而
T2217_.59.0712a10: 七八地二心云後二心。理豈然矣。次相抄義
T2217_.59.0712a11: 又非理。何者八九十地爲因句。長短三心中
T2217_.59.0712a12: 何若短三心則一地内有三心長則八地上
T2217_.59.0712a13: 究竟句也。等覺爲根。果位爲究竟。依疏何
T2217_.59.0712a14: 文乎。開上上方便雖爲佛果未見此説
T2217_.59.0712a15: 也。又八地以上淨菩提心説經疏何文乎。就
T2217_.59.0712a16: 中十地三句眞言行位也。誰以八地上究竟
T2217_.59.0712a17: 句爲眞言初門矣。密抄猶淨菩提心初地義
T2217_.59.0712a18: 明鏡故許地前三劫一義。然依彼釋成八
T2217_.59.0712a19: 地上菩提心義。非啻違抄釋害經疏明文
T2217_.59.0712a20: 暗違大師釋論。誤甚哉。次又十六重深行
T2217_.59.0712a21: 是釋漸次證入經文。然作順逆二科通釋大
T2217_.59.0712a22: 背經文。況復疏第三云。初劫智惠猶與二
T2217_.59.0712a23: 乘共行。若二劫智惠尚與二乘共聞。第三
T2217_.59.0712a24: 劫等虚空無邊智惠一切二乘不能思議。堪
T2217_.59.0712a25: 作祕密行阿闍梨也。就祕密中又漸次轉
T2217_.59.0712a26: 深。乃至佛爲十地説般若則九地非其境
| T2217_.59.0712a27: | 界。唯大毘盧遮那得名究竟阿闍梨也 | 略抄 |
T2217_.59.0712a29: 中等者離垢地以去也。既云漸次轉深。從上
T2217_.59.0712b01: 至下豈夫爾乎。前文自地觀心者顯此祕
T2217_.59.0712b02: 密行義也。二地已上不對顯行。是眞言行
T2217_.59.0712b03: 故。故疏二釋初地果相云。從此無有待對
| T2217_.59.0712b04: | 文 | 又既毘盧遮那云究竟阿闍梨加佛地 |
T2217_.59.0712b06: 異故。約合門云爾歟。或等妙二覺一佛二
T2217_.59.0712b07: 名故除十地歟。前文擧金薩大日二種者
T2217_.59.0712b08: 六無畏十重中各擧終阿闍梨顯前阿闍
T2217_.59.0712b09: 梨體故云乃至也。乃至言流至毘盧遮那
T2217_.59.0712b10: 上。又八地上十心者不合疏文。疏釋云有
| T2217_.59.0712b11: | 十心無邊智生即是初地果相也 | 文 | 又深行 |
T2217_.59.0712b13: 或微細惑解脱道斷故果位有對治行相故
T2217_.59.0712b14: 云爾歟。又十六重是阿闍梨支分故傳法阿
T2217_.59.0712b15: 闍梨作此事業故。毘盧遮那云深行歟。故
T2217_.59.0712b16: 隣彼釋云。是故作最初阿闍梨事業時即
| T2217_.59.0712b17: | 須觀照自身即金剛薩埵毘盧遮那 | 文 | 又智 |
| T2217_.59.0712b19: | 於等覺也。於無自性心當於初地也 | 云云 |
T2217_.59.0712b21: 闍梨文矣。又三祇配位相違者顯密相違文
T2217_.59.0712b22: 義非一。何於此一事守顯乘。就中抄釋
T2217_.59.0712b23: 依初義許地前三劫之義。若三祇配＊位決
T2217_.59.0712b24: 定豈許彼義乎。況顯教中有地地經三祇
T2217_.59.0712b25: 之義耳。尋云。微細妄執唯佛果所斷乎。如
T2217_.59.0712b26: 何答。或云。第三極細妄執從初地至因滿
T2217_.59.0712b27: 斷之。次斷微細妄執至佛果也。故疏下文
T2217_.59.0712b28: 云。復越一劫昇住此地即是初入此信解地
| T2217_.59.0712b29: | 乃至 | 更開佛地。爲上上方便 | 乃至 | 故曰此四 |
| T2217_.59.0712c01: | 分之一度於信解也 | 文 | 此文初地斷第三極 |
T2217_.59.0712c03: 分一微細故又疏第三卷云補處菩薩斷無
T2217_.59.0712c04: 明極細之垢故。是故成第三極細妄執至因
T2217_.59.0712c05: 滿之義。故知微細妄執唯佛地所斷也。又義
T2217_.59.0712c06: 云。經云復越一劫昇住此地。此四分之一
| T2217_.59.0712c07: | 度於信解 | 文 | 此於第三妄執開第四妄執 |
| T2217_.59.0712c09: | 句疏釋云。越第三重微細百六十心 | 文 | 此後 |
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_.59.0712c27: | 疏云。復越一劫極細妄執得至佛惠也 | 文 |
T2217_.59.0712c29: 僧祇至於佛果初心。故云於成佛時不
| T2217_.59.0713a01: | 限劫數也 | 文 | 依此兩釋佛＊果初心云佛 |
T2217_.59.0713a03: 羅尼義云。得至佛惠初心者眞言佛惠初心
| T2217_.59.0713a04: | 也。約顯宗當圓滿正覺位也 | 文 | 此意淨菩 |
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_.59.0713a11: | 解行地 | 文 | 私云。此釋雖似同大師釋其意 |
T2217_.59.0713a13: 故彼釋云。天台圓初住別初地證道同位即
| T2217_.59.0713a14: | 是眞言佛惠初心淨菩提心門也 | 云云 | 大師以 |
T2217_.59.0713a16: 天台別教地前可經三劫歟
T2217_.59.0713a17: 若一生度此三妄執等者。鈔第三云。若一生
T2217_.59.0713a18: 度此等者。此宗明義但除妄執名爲瑜祇。
| T2217_.59.0713a19: | 若一生度此三妄執名一生成佛 | 文 | 問。今此 |
T2217_.59.0713a21: 耶。答。依一義非全同歟。問。兩釋雖異倶
T2217_.59.0713a22: 度三妄成佛。所度既同。成佛何異乎。答。今
T2217_.59.0713a23: 文若言起盡顯異前成佛也。所謂前標若
T2217_.59.0713a24: 以淨菩提心結得至佛惠初心。是即明初地
| T2217_.59.0713a25: | 分證成道也 | 此中有顯密成佛。顯雖約 究竟且就密成分證義也 | 今若一 |
T2217_.59.0713a27: 滿既殊。前後成佛豈同乎。依之大師雜問答
T2217_.59.0713a28: 中釋三妄義畢云。問。如此等義爾耳。今所
T2217_.59.0713a29: 建立不歴三劫此生即上菩薩地位即身
| T2217_.59.0713b01: | 成之義抑有依憑耶。答。證文甚多 | 云云 | 如 |
T2217_.59.0713b03: 品文證一生二生義。依此釋案今文即上
T2217_.59.0713b04: 菩薩位當於得至佛惠初心。即身成佛即今
T2217_.59.0713b05: 一生成佛也。但三妄言雖同寛狡是別。後
T2217_.59.0713b06: 三妄攝微細故。故抄第四云。前言三劫不
| T2217_.59.0713b07: | 説四者合佛地一障在十地故 | 文 | 仍無過。 |
T2217_.59.0713b09: 一生成佛何論時分耶之意無爭。前常途祕
T2217_.59.0713b10: 密中重簡時分成妄執義是正釋通妨一義
T2217_.59.0713b11: 也。何云別義乎。況後至文處釋第三劫時
T2217_.59.0713b12: 或釋舟車神通至到一處或判巧拙難易不
| T2217_.59.0713b13: | 同得寶無異路 | 云云 | 既云至到一處。何別分 |
T2217_.59.0713b15: 答。祕密意若分證若究竟皆簡時分故結何
T2217_.59.0713b16: 論時分耶。今分證究竟即如一生二生二類
T2217_.59.0713b17: 故。金剛頂經略釋云。若能受持思修不經
T2217_.59.0713b18: 三大劫十六大生乃至現生證如來大覺位
| T2217_.59.0713b19: | 文 | 即身義云。諸經論中皆説三劫成佛今建 |
| T2217_.59.0713b20: | 立即身成佛義 | 云云 | 此即以眞言究竟成佛 |
T2217_.59.0713b22: 與一生成佛有寛＊狡。一生二生同不捨肉
T2217_.59.0713b23: 身故即身成佛攝也。又佛惠初心是祕密分
| T2217_.59.0713b24: | 證義。陀羅尼義釋分明也 | 如先引 | 一生成佛又 |
T2217_.59.0713b26: 眞言分證與顯究竟一處故云爾。非謂祕
T2217_.59.0713b27: 密中無分滿也。故疏第一釋初地成佛云。
| T2217_.59.0713b28: | 然非究竟大牟尼位 | 文 | 又三妄言隨宜何必 |
T2217_.59.0713c01: 義。准祕記釋者。初心者因滿望果云初
T2217_.59.0713c02: 心歟。或佛果初刹那歟。然則究竟成佛。若
T2217_.59.0713c03: 一生下雖上明時分妄執三劫成佛。未判
T2217_.59.0713c04: 勝劣取捨。故度三妄成佛是密即身成佛故
| T2217_.59.0713c05: | 不取時分也 | 爲言 | 或又密成佛雖非時分 |
T2217_.59.0713c07: 生成佛也
T2217_.59.0713c08: 然就第一重内等者。抄第三云。然第一重内
T2217_.59.0713c09: 復有三重三妄執。今初出世心生即離初三
T2217_.59.0713c10: 妄執。謂世間衆生從無始不了我之自性。
T2217_.59.0713c11: 唯依諸蘊執有實我。由執我故起種種
T2217_.59.0713c12: 惑造種種業受種種報成三毒根。今瑜伽
T2217_.59.0713c13: 行者從初發心依眞言門了知心相於諸
T2217_.59.0713c14: 蘊中即離相在内外觀之皆不可得即離我
| T2217_.59.0713c15: | 倒所生三毒根本。是越三世間三妄執也 | 文 |
T2217_.59.0713c17: 付初劫所斷麁妄執又細分有三重三妄執
T2217_.59.0713c18: 第一謂以貪嗔癡三毒爲三妄。此中攝經
T2217_.59.0713c19: 所説一重百六十心。謂付六十心於一一
T2217_.59.0713c20: 心各有麁細重重。其中深細攝乃至極細妄
T2217_.59.0713c21: 執。其中麁淺此即當毘曇所叙聲聞人見
T2217_.59.0713c22: 道位所斷也。故住心論第四云。此唯蘊無
T2217_.59.0713c23: 我一句中攝一切小乘法盡。故今聲聞乘名
| T2217_.59.0713c24: | 唯蘊無我住心 | 文 | 故知觀唯蘊無我度六十心 |
| T2217_.59.0713c26: | 實等論可屬縁覺智耳 | 略抄 | 此意六十心通 |
T2217_.59.0713c28: 唯蘊無我言雖通三道。且就初得總名歟。
T2217_.59.0713c29: 例如無雲天。云最初解了是顯見道位也。
T2217_.59.0714a01: 問。麁妄中既分三重。第二第三應亦爾耶。
T2217_.59.0714a02: 答。般若寺抄一云。問。其三重三妄執者何有。
T2217_.59.0714a03: 答。毎三重妄執各有三重。凡九重妄執耳。
T2217_.59.0714a04: 問。爾初重妄執云三妄執。何。答。初重妄執
T2217_.59.0714a05: 建立麁妄執･細妄執･極細妄執也。餘二重
T2217_.59.0714a06: 妄執亦如是也。問。於劫亦可在九劫。三劫
T2217_.59.0714a07: 各三劫之故。答。爾云有何妨問。爾疏正文
T2217_.59.0714a08: 何。答。説三重妄執畢次文云凡有三重三
| T2217_.59.0714a09: | 妄執也 | 云云 | 可云單三妄執復三妄執耳 | 略抄 |
T2217_.59.0714a11: 内三種亦立麁細等名如次可配。見修相
T2217_.59.0714a12: 望修惑是細故種子極細義也。但出疏正文
| T2217_.59.0714a13: | 三重三妄 | 云云 | 今本云三重三妄。此乃麁妄 |
| T2217_.59.0714a14: | 中有三種三妄也 | 爲言 | 非九劫之義也。然今 |
T2217_.59.0714a16: 執出世間心生者。於妄執有多種。一者百
T2217_.59.0714a17: 六十心三重度故云三妄執。二度世間心
T2217_.59.0714a18: 離我倒所生三妄名越三妄執。三六根六
T2217_.59.0714a19: 境六識制伏此三故超三妄執。四者斷業
T2217_.59.0714a20: 煩惱無明故云度三妄執。問。此四妄執配
T2217_.59.0714a21: 人云何。答。第二大乘人所斷也。第三三果所
T2217_.59.0714a22: 度也。第四無學所斷也。若隨根而論之凡
T2217_.59.0714a23: 有三種三妄執。問。第一三妄約何人耶。答。
| T2217_.59.0714a24: | 眞言行者 | 略抄 | 此心於經一文釋有四妄義 |
T2217_.59.0714a26: 以麁妄中三重爲顯乘大小乘人所斷矣。
T2217_.59.0714a27: 准此釋第二第三劫不可有三種三妄歟。
T2217_.59.0714a28: 六十心文可局第一重歟
T2217_.59.0714a29: 所謂根境界等者。教相抄云。第二三妄執者。
T2217_.59.0714b01: 於根境識三法所起妄執也。是謂聲聞所斷
T2217_.59.0714b02: 修惑故云三果學人所留滯。於十八界諸法
T2217_.59.0714b03: 自相所起修惑非須陀所斷故云三果所
| T2217_.59.0714b04: | 滯 | 云云 | 安然釋云。是藏修道三果所斷修惑 |
| T2217_.59.0714b05: | 文 | 修道三果者。預流果。是第十六心修道攝 |
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_.59.0714b14: | 縛。此能縁惑修道除名修斷也 | 文 | 倶舍論云。 |
| T2217_.59.0714b15: | 後三界通三 | 文 | 光記云。三通三者見斷隨眠 |
| T2217_.59.0714b17: | 發起故。皆見所斷 | 乃至 | 諸餘有漏若無色善無 |
T2217_.59.0714b19: 相應迷事起故四相及得是彼修惑親發起。
T2217_.59.0714b20: 欲及善染無表是修斷心親發起故。又是色
| T2217_.59.0714b21: | 法縁縛斷故皆修所斷 | 乃至 | 一切無漏非繋縛 |
| T2217_.59.0714b22: | 故皆非所斷 | 文 | 准此釋今疏中於後三果 |
T2217_.59.0714b24: 見斷邊攝第一三妄故。然此十八界中染心
T2217_.59.0714b25: 王及心所等成妄執法皆自性斷也。善無記
T2217_.59.0714b26: 七心･界心所等及五根･五境等所縁縛也。今
T2217_.59.0714b27: 爲能縁修惑云妄執也。或又若約眷屬體
T2217_.59.0714b28: 五根五境等亦妄執攝歟。猶如第三妄執擧
T2217_.59.0714b29: 業矣。故釋論記釋執相應染云。眷屬亦通
| T2217_.59.0714c01: | 業及果報 | 文 | 佛地論又爾也。淹留修行者。淹 |
T2217_.59.0714c03: 久也。又前見惑頓斷。今修惑漸斷。前惑斷故
T2217_.59.0714c04: 云修行。後惑未斷故云留滯也。又義。根境
T2217_.59.0714c05: 界三妄是法執也。故下釋淹留修行云法執
T2217_.59.0714c06: 當心。又大疏抄釋第一重三妄云。三妄執自
| T2217_.59.0714c07: | 何發起。我執法執無明發起也 | 云云 | 問。以何 |
| T2217_.59.0714c09: | 界淹留修行業･煩惱株杌及無明種子 | 略抄 | 准 |
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_.59.0714c19: | 外十二界即根･境故境･界合言之也 | 爲言 | 問。 |
T2217_.59.0714c21: 惑三毒故云三妄也。例如第一重於蘊起
T2217_.59.0714c22: 我倒所生三毒也。或云内外十二界。界字
T2217_.59.0714c23: 通根･境歟。或義。初云唯蘊擧五蘊。今言
T2217_.59.0714c24: 根･境･界示十八界。此三妄等中未明處門。
T2217_.59.0714c25: 故釋十二處也。十八界中以六識合意根
| T2217_.59.0714c26: | 界故成十二界也 | 爲言 | 又義。經根･境･界文 |
T2217_.59.0714c28: 二義意。如者指事義也。或云。義章中依成
T2217_.59.0714c29: 實意釋法入之中分出六識。此意以六識
T2217_.59.0715a01: 可合法處歟。然大小乘所判皆六識攝意
T2217_.59.0715a02: 根成實意未審矣
T2217_.59.0715a03: 所謂業煩惱株杌等。問答云。四斷業･煩惱･
| T2217_.59.0715a04: | 無明故云度三妄執 | 文 | 今三妄者業及煩惱 |
T2217_.59.0715a06: 也。何開爲二。所生十二因縁何非其數。故
| T2217_.59.0715a07: | 疏第七云。淨除於業生 | 文 | 又論釋拔業因 |
| T2217_.59.0715a09: | 子 | 文 | 准此釋。煩惱攝於無明別立因似爲 |
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_.59.0715a17: | 子所生十二因縁大樹 | 云云 | 當知十二因縁大 |
T2217_.59.0715a19: 華菓等也。其中無明等正妄執體也。故疏但
| T2217_.59.0715a20: | 云所謂乃至種子 | 云云 | 問。株杌種子何物耶。 |
| T2217_.59.0715a22: | 斷。無明種子習氣支。佛所斷 | 云云 | 此意業･煩 |
T2217_.59.0715a24: 氣也。今謂不爾。株杌亦名習氣而爲縁覺
T2217_.59.0715a25: 所斷也。故論釋縁覺云。業惱株杌猶此而
| T2217_.59.0715a26: | 拔。無明種子因之而斷 | 云云 | 疏第一云。摧壞 |
| T2217_.59.0715a27: | 無明大樹拔其根本 | 云云 | 此文以無明現種 |
T2217_.59.0715a29: 者其理不可。抄株杌種子爲聲聞無學所斷
T2217_.59.0715b01: 故與今意是異耳。彼又十二因縁云大樹。今
T2217_.59.0715b02: 於無明分樹根故。疏下釋大師釋懸會矣｣
T2217_.59.0715b03: 即是無學聖人等者。抄云。言即是無學至最
T2217_.59.0715b04: 難斷處者。即非想地第九品煩惱最極微細
| T2217_.59.0715b05: | 名爲難斷處也 | 文 | 此釋但爲聲聞無學所斷 |
| T2217_.59.0715b07: | 倶盡智成無學應果 | 文 | 或通二乘歟。至下 |
T2217_.59.0715b09: 斷不故。又安然菩提心義三云。今文業･煩惱
| T2217_.59.0715b10: | 正使聲聞所斷。種子是習氣。支佛所斷 | 文 | 此 |
T2217_.59.0715b12: 與大師異。業･煩惱株杌爲現行爲聲聞所
T2217_.59.0715b13: 斷故。大師意株杌同習氣也。最難斷義准
T2217_.59.0715b14: 抄可得意歟。又教相抄一云。第三重三妄
T2217_.59.0715b15: 執者是縁覺人無學位所斷也。所斷既越聲
T2217_.59.0715b16: 聞分齊故云最難斷處。縁覺智惠深聲聞
T2217_.59.0715b17: 故。故十住心論第五云。辟支佛智惠深利故
T2217_.59.0715b18: 能以總別之相深觀察之見一切集法皆
T2217_.59.0715b19: 是滅法。此與聲聞異故。拔業･煩惱株杌及
| T2217_.59.0715b20: | 無明種子 | 文 | 付三重三妄。前二聲聞所斷第 |
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_.59.0715c06: | 以羅漢等迴心亦成獨覺故 | 文 | 誠聲聞無學 |
T2217_.59.0715c08: 株杌等方證中乘極果。所以云無學聖人最
| T2217_.59.0715c09: | 難斷處矣 | 云云 | 又愚案云。無學聖人者通二 |
T2217_.59.0715c11: 也。例如起信論如菩薩地盡等總別二句。意
| T2217_.59.0715c12: | 云。株杌及種子縁覺所斷。聲聞難斷處也 | 爲言 |
T2217_.59.0715c14: 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_.59.0715c19: | 果所度也 | 文 | 何云未斷惑。應知今留滯者望 |
| T2217_.59.0715c21: | 易斷。總立一果。修惑難斷別立三果 | 文 | 爾 |
T2217_.59.0715c23: 留滯處故。前三果各進斷三果修惑故。云
T2217_.59.0715c24: 三果所度也。若不爾者無學既無所斷。何
T2217_.59.0715c25: 云三果所度乎。光釋斷修惑而所得果故
T2217_.59.0715c26: 與今留滯義異耳。但縁覺不擧學位者聲
T2217_.59.0715c27: 聞四果同縁覺學位故。唯識章云。又上必
| T2217_.59.0715c28: | 兼下。聲聞行縁必獨覺法故 | 文 | 建治二年傳法會 談義予始立此義 |
| T2217_.59.0715c29: | 矣 |
T2217_.59.0716a02: 人法二執中。今三種攝人執見修無學所斷。
T2217_.59.0716a03: 顯一重法倒也。或云。此法倒攝今業煩惱
T2217_.59.0716a04: 也。故下文明法倒云業煩惱網故。凡拔業
T2217_.59.0716a05: 煩惱等文。雖通二執斷。今約無學所斷云
T2217_.59.0716a06: 違世心也。若依菩薩法執斷義。又離違世
T2217_.59.0716a07: 矣。猶如彼如菩薩地盡含因滿果滿也。或又
T2217_.59.0716a08: 拔業煩惱句雖約拔二倒。今約無學斷云
T2217_.59.0716a09: 湛寂歟。例如唯識論云二乘見道唯斷一種
T2217_.59.0716a10: 菩薩見道倶斷二種耳。若爾何第三劫業･煩
T2217_.59.0716a11: 惱。不在此句中耶。彼隔僧祇故。此一僧祇
T2217_.59.0716a12: 内故。又大疏抄釋三重三妄各有麁細極細
T2217_.59.0716a13: 三妄凡爲九重妄執畢云。問。爾疏正文何。
T2217_.59.0716a14: 答。説三重妄執畢次文云。凡有三重三妄
| T2217_.59.0716a15: | 執也 | 云云 | 可云單複三妄執耳 | 云云 | 此釋意。今 |
T2217_.59.0716a17: 學摩訶衍人等者。抄云。謂學大乘之人。初
T2217_.59.0716a18: 得出世初心。即是越我倒麁妄執。名出世初
T2217_.59.0716a19: 心。此與小乘見道預流果適齊。謂上疏云。
| T2217_.59.0716a20: | 如聲聞人初觀陰･界･入時 | 乃至 | 於八直道中 |
| T2217_.59.0716a22: | 初觀陰･界･入時 | 乃至 | 於如來大菩提道中。遠 |
| T2217_.59.0716a24: | 今言適齊者。但相似名齊也 | 文 | 教相抄述意 |
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_.59.0716b06: | 菩提心勢力不墮二乘地也 | 云云 | 私案。抄釋 |
T2217_.59.0716b08: 又以眞言行者爲能寄齊。是疏前後例也。
T2217_.59.0716b09: 又六無畏段經中但説所寄齊顯乘。疏中兼
T2217_.59.0716b10: 示能寄齊密行。今又順彼故。又淨菩提心少
| T2217_.59.0716b11: | 分増明 | 文 | 眞言行者菩提心名淨菩提心故。 |
T2217_.59.0716b13: 言行者三世無障礙戒云住此戒時無量見
T2217_.59.0716b14: 網皆悉淨除之故。又今卷下欲釋寂然界
T2217_.59.0716b15: 云。以行者於瑜伽中湛寂之心雖已明顯
| T2217_.59.0716b16: | 等文 | 修瑜伽行者。寧非密人乎。又義。顯行 |
T2217_.59.0716b18: 云非如實巧度。是拙度菩薩也。而下擧顯
T2217_.59.0716b19: 密二行云巧拙難易故。又云。同以無言説
T2217_.59.0716b20: 道得諸法實相。三乘倶證偏眞理故。又云
T2217_.59.0716b21: 同共一法中而昇沈有異。同智論三乘共十
| T2217_.59.0716b22: | 地故 | 具如 下辨 | 又三獸渡河之喩出于優婆塞經幷 |
T2217_.59.0716b24: 擧寂然界菩薩。是此菩薩昇進位也。彼既屬
T2217_.59.0716b25: 偏眞理顯人也。此何不然乎。又修禪定等度
| T2217_.59.0716b26: | 門 | 云云 | 大師出顯行。云六度爲宗。眞言行是 |
T2217_.59.0716b28: 立四妄執時。初劫三妄中第一云大乘人所
T2217_.59.0716b29: 斷。此外以第一三妄爲眞言行所度。故依
T2217_.59.0716c01: 如是等文理顯人而非眞言行者也。二義
T2217_.59.0716c02: 中後義爲勝。但至能寄齊者非爲密人。於
T2217_.59.0716c03: 三乘人。經中縁覺菩薩但説極位也。故縁覺
T2217_.59.0716c04: 擧無學云拔業惱株杌等。菩薩明度法
T2217_.59.0716c05: 倒之位。云彼離違順八心等之故。上兼下
T2217_.59.0716c06: 故。前斷位寄聲縁斷位示之也。全非顯密
T2217_.59.0716c07: 相對也。又六無畏文異今文。彼但説如常
T2217_.59.0716c08: 顯密行。此説極顯淺位故。若如彼學大乘
T2217_.59.0716c09: 人爲眞言行者。寂然菩薩顯密中何。若如六
T2217_.59.0716c10: 無畏爲顯人者。何學大乘人不齊彼矣。若
T2217_.59.0716c11: 爲密人者。寄顯明密行之時。無所寄齊而
T2217_.59.0716c12: 直出眞言行者度法倒之位。況案六無畏
T2217_.59.0716c13: 寄齊。以密人未斷惑位同顯人斷證位。豈
T2217_.59.0716c14: 非違彼例乎。故知於證偏眞理之顯行三
T2217_.59.0716c15: 乘。而顯斷惑異也。又淨菩提心名何遮顯
T2217_.59.0716c16: 矣。如云淨心最初生起。外種子心猶得此
T2217_.59.0716c17: 稱矣。又下釋者度見網顯密同故。猶如大
T2217_.59.0716c18: 小相似。何以言同。云其體無異矣。又於瑜
| T2217_.59.0716c19: | 伽中釋者。第二劫往昔修瑜伽 | 等文 | 此非指 |
| T2217_.59.0716c20: | 顯行。又釋順理云。古昔修瑜伽行者 | 文 | 此豈 |
T2217_.59.0716c22: 況顯行二乘密行菩薩合論成三乘義。甚以
T2217_.59.0716c23: 不可矣。問。下文中於寂然菩薩作常途祕
T2217_.59.0716c24: 密二釋。若此菩薩但顯人。何作祕密釋耶。
T2217_.59.0716c25: 依之疏第三明十六重深行出寂然界阿
T2217_.59.0716c26: 闍梨。此豈非眞言行者乎。但大師釋約總
T2217_.59.0716c27: 別義擧大乘人所斷。非謂不密人矣。何。
T2217_.59.0716c28: 答。下釋是寂然界菩薩唯是顯人之證也。何
T2217_.59.0716c29: 者三乘中菩薩。經一僧祇證寂然界也。今
| T2217_.59.0717a01: | 祕宗度一重妄執同彼也 | 爲言 | 寂＊然菩薩亦 |
T2217_.59.0717a03: 又雜問答釋約總別非理。若爾三果學人無
T2217_.59.0717a04: 學聖人。亦眞言行者乎。所以彼釋立四妄
| T2217_.59.0717a05: | 之所由云。根機非一。所以多種也 | 文 | 若約總 |
T2217_.59.0717a07: 不示顯大乘機之過。根機非一中。無顯大
T2217_.59.0717a08: 乘機矣。第三釋者。彼次上釋云。若觀前人
| T2217_.59.0717a09: | 未有深解之機。則順常途隨文爲釋 | 文 | 故 |
T2217_.59.0717a11: 薩即非密人也
T2217_.59.0717a12: 然彼行者等者。此下以學大乘人修惑斷
T2217_.59.0717a13: 位。與三果學人位齊也。教相抄云。心云。菩
T2217_.59.0717a14: 薩前雖觀蘊無性知心不生。以觀解未熟
T2217_.59.0717a15: 故有法執。猶愛禪定智惠等功徳起修所
T2217_.59.0717a16: 斷惑故。亦次觀定惠等功徳法之無性。斷
T2217_.59.0717a17: 無所有處已下地所起根･境･識三妄執。是第
T2217_.59.0717a18: 二重三妄也。此與小乘三果學人位齊。然
| T2217_.59.0717a19: | 不墮聲聞地義如前釋 | 云云 | 此意以學大乘 |
T2217_.59.0717a21: 禪惠等法。而溜滯故立法執名。非實法執。
T2217_.59.0717a22: 例如起信中於法執立人見稱也。雖不起
T2217_.59.0717a23: 我倒等者。謂此位雖不起見惑我倒。而迷
| T2217_.59.0717a24: | 諸法用起修惑也 | 爲言 | 或又法執者擧所依 |
T2217_.59.0717a26: 初心。但度見網未斷修惑。修斷非此位。何
T2217_.59.0717a27: 耶。又義。法執留滯義也。既云法執當心故。
T2217_.59.0717a28: 又不起我倒者。准下我蘊兩倒之文。若見若
T2217_.59.0717a29: 修人執煩惱悉可云我倒。故知雖不起人
T2217_.59.0717b01: 我倒。猶有法執而留滯之義也。蘊倒是法執
| T2217_.59.0717b02: | 故。又不能速至菩提 | 云云 | 准唯識能障菩 |
T2217_.59.0717b04: 矣。又三乘中菩薩所入深。若不斷法執何
T2217_.59.0717b05: 有此理矣。又義。此菩薩約未斷惑成留滯
T2217_.59.0717b06: 義歟。此菩薩湛寂位未度法倒故。又前後
T2217_.59.0717b07: 位既齊人執斷位。中間何明法執斷義。又
| T2217_.59.0717b08: | 非如實巧度 | 云云 | 拆法空義同三藏菩薩。彼 |
| T2217_.59.0717b10: | 我故。又所寄齊三果明法執留滯義故 | 大疏 抄釋 |
| T2217_.59.0717b11: | 意 也 | 前三義中初義爲勝矣。順前後故。故下 |
T2217_.59.0717b13: 三妄也。若下八地云下地者。非想地九品業･
T2217_.59.0717b14: 惱等既人執也。即下八地煩惱法執乎。若聲
T2217_.59.0717b15: 聞地云下地者。縁覺所斷無明種子。既人執
T2217_.59.0717b16: 習氣也。聲聞所斷分齊何云法執乎。故知今
T2217_.59.0717b17: 所斷人執修惑也。若約法執斷者違諸文。
T2217_.59.0717b18: 故湛寂菩薩類水中蓮華。未度法倒故。若
T2217_.59.0717b19: 約未斷惑者。非啻違前後例。亦違所寄齊
T2217_.59.0717b20: 三妄故。更出一解云。於經一文含大小二
T2217_.59.0717b21: 義故。疏家作二釋也。經中學大乘人出世
T2217_.59.0717b22: 初心。説唯蘊無我。是似同小乘見道故也。
T2217_.59.0717b23: 後二文無寄齊説。可悉之
T2217_.59.0717b24: 然亦稍離下地三執等者。此下以學大乘人
T2217_.59.0717b25: 煩惱障習氣斷位。同支佛拔業惱株杌也。
T2217_.59.0717b26: 故下文云。行者未過此劫。與辟支佛位齊
| T2217_.59.0717b27: | 文 | 以拔業煩惱爲縁覺。此文明鏡歟。具如 |
T2217_.59.0717b29: 乘無學也。謂行者雖有法執當心非如實
T2217_.59.0717c01: 巧度。然亦稍離下之八地三妄執故。復能
T2217_.59.0717c02: 拔第九地我執家業及煩惱根本無明種子
T2217_.59.0717c03: 所生十二因縁大樹。又解。然亦稍離下地三
T2217_.59.0717c04: 妄執者。此同不還果也。能拔業煩惱等者。
T2217_.59.0717c05: 此同無學果也。行者能知如是甚深實相
T2217_.59.0717c06: 之法。有佛無佛性相常耳。證此理時。退非
T2217_.59.0717c07: 二乘拆法。進非別圓。乃是三獸渡河共空意
| T2217_.59.0717c08: | 也 | 文 | 教相抄云。次觀十二因縁甚深無性理。 |
T2217_.59.0717c10: 也。非想一地惑。屬第三重妄執。是無學人所
T2217_.59.0717c11: 斷故。此位與小乘縁覺齊。又離下地三執
T2217_.59.0717c12: 者。指聲聞地云下地。此時與聲聞所斷齊
T2217_.59.0717c13: 故云離下地三執也能拔業煩惱等者。縁覺
T2217_.59.0717c14: 所斷。此可云上地煩惱。是即聲聞屬學地。
T2217_.59.0717c15: 縁覺屬無學故。聲聞云下地耳。若依抄義
T2217_.59.0717c16: 與此別。抄心以拔業煩惱等云聲聞無學
T2217_.59.0717c17: 所斷。大師以此心爲縁學所住。又抄心以
T2217_.59.0717c18: 摩訶衍人。云退非二乘拆法空進非別圓
T2217_.59.0717c19: 菩薩。大師心初若湛寂･若寂然･皆屬縁覺
| T2217_.59.0717c20: | 智分而爲第五住心攝也 | 取意 | 私云。密抄有 |
T2217_.59.0717c22: 凡位斷故云稍離下地。其義然。聲聞未必
T2217_.59.0717c23: 然。但超越證不還中有此類歟。謂凡位斷
T2217_.59.0717c24: 欲九品惑盡。乃至或斷無所有處煩惱盡後
T2217_.59.0717c25: 入見道。斷遣惑盡至道類智。超證不還
T2217_.59.0717c26: 果故。此中斷下八地惑盡入見道證第三
T2217_.59.0717c27: 果人。進斷非想地惑。起九無間九解脱道
T2217_.59.0717c28: 證無學果故。惠暉疏。聲聞無學十八念者
T2217_.59.0717c29: 指此歟。上最難斷處釋非想第九品。是約
T2217_.59.0718a01: 第九無間道所斷也。＊故倶舍云。斷初定一
T2217_.59.0718a02: 品至有頂八品。皆阿羅漢向。第九無間道名
| T2217_.59.0718a03: | 金剛喩定 | 文 | 後釋或述意云。同不還者。只斷 |
| T2217_.59.0718a04: | 欲界九品修惑之所得果也 | 云云 | 此意欲界五 |
T2217_.59.0718a06: 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_.59.0718a15: | 因縁。法有佛無佛法位常住 | 文 | 此釋全同今 |
T2217_.59.0718a17: 爲此與聲聞異。何背疏分明釋。云或同
T2217_.59.0718a18: 聲聞無學或通聲縁乎。故知株杌幷種子者
T2217_.59.0718a19: 人執習氣。獨是縁覺所斷故。故疏第七文云。
T2217_.59.0718a20: 辟支佛觀一切集法皆悉如涅槃相。於種種
| T2217_.59.0718a21: | 有爲境界中。皆亦戲論風息 | 文 | 一切集法如涅 |
T2217_.59.0718a23: 常爾義故斷習氣也。故云戲論息也。又大
T2217_.59.0718a24: 師住心論中。引同性經聲聞十地縁覺十地。
T2217_.59.0718a25: 而證住心淺深之中。縁覺有甚深十二因
T2217_.59.0718a26: 縁地･甚深利智地。疏釋自契此經矣。又聲
T2217_.59.0718a27: 聞第十地立阿羅漢地。是約斷正使歟。縁
T2217_.59.0718a28: 覺第十地出習氣漸薄地。是當今拔株杌種
T2217_.59.0718a29: 子。應知依此經意聲聞十地云下地。縁覺
T2217_.59.0718b01: 爲上地也。故論第五擧疏第七釋･今經文･
T2217_.59.0718b02: 同性經三文。成縁覺勝聲聞。既此意矣。又
T2217_.59.0718b03: 嘉祥釋云。同性經明縁覺有十地。十地中
T2217_.59.0718b04: 有習氣薄地。以根利鈍長斷習氣名中
| T2217_.59.0718b05: | 涅槃。聲聞不斷名小涅槃 | 文 | 二師得經全同 |
T2217_.59.0718b07: 下地。支佛地云中地。菩薩地云上地歟。故
T2217_.59.0718b08: 疏下云。故以三乘上中下出世心合論一阿
T2217_.59.0718b09: 僧祇劫。即此意歟。若爾何約三界九地。以
T2217_.59.0718b10: 非想地惑云株杌種子乎。非想九品。亦聲
T2217_.59.0718b11: 聞所斷修惑攝故。又義。約九地又爲縁覺
T2217_.59.0718b12: 所斷無違。故住心論五云。或云。明獨覺者。
T2217_.59.0718b13: 此有二種。一者麟覺二者部行。此二成覺斷
T2217_.59.0718b14: 見修惑。都有一百六十心。諸縁覺乗法爾皆
T2217_.59.0718b15: 於凡位時。無所有處已下諸惑先已斷竟。後
T2217_.59.0718b16: 入見道有十六心。但法忍法智不斷惑。可
T2217_.59.0718b17: 知斷修所斷惑。上之八地。毎地地九品各
T2217_.59.0718b18: 有二心。合有一百三十四心。通前見位。總
| T2217_.59.0718b19: | 一百六十心耳 | 略抄 | 准此釋諸獨覺下八地惑 |
T2217_.59.0718b21: 杌及種子。與非總第九品惑倶斷歟。故上文
T2217_.59.0718b22: 云無學聖人所斷也。所以縁覺一百六十
T2217_.59.0718b23: 心取果。一百五十九是向。一心是果故。問。
T2217_.59.0718b24: 下八地惑既凡位斷訖。何起上七地無間解
T2217_.59.0718b25: 脱耶。答。凡正理心。除菩薩餘人皆無超越
T2217_.59.0718b26: 功能故。起下地道爲加行。起非想地心
T2217_.59.0718b27: 也。又婆沙意。麟覺如菩薩。三十四心證獨
T2217_.59.0718b28: 覺菩提也。又惠＊暉疏云。佛麟角三十四心。
T2217_.59.0718b29: 部行獨覺一百六十心。聲聞無學十八念。初
| T2217_.59.0718c01: | 果十六念。中二果一無間一解脱道也 | 文 | 此釋 |
T2217_.59.0718c03: 若爾何不起欲界道耶。答。正理云。根本非
| T2217_.59.0718c04: | 欲。斷對治故 | 云云 | 此釋難思。若約斷對治 |
T2217_.59.0718c06: 耶。又獨覺唯依第四定得菩提。寧依彼定
T2217_.59.0718c07: 起下三禪斷對治乎。或云。此獨覺。向中必
T2217_.59.0718c08: 得不還故。欲九無間八解脱。是不還向道攝
T2217_.59.0718c09: 故。豈得勝果道後還起劣向道乎。故不起
T2217_.59.0718c10: 欲界道也問。若爾何起法忍法智耶答。彼
T2217_.59.0718c11: 有超越功能菩薩猶起。況獨覺耶。故惠＊暉
T2217_.59.0718c12: 疏云。方斷見惑以初起難。能斷修惑非初
T2217_.59.0718c13: 起故。麟喩及佛･法智忍爲方便引類智忍
| T2217_.59.0718c14: | 也 | 取意 | 問。今文以學大乘人斷惑同無學所 |
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_.59.0719a01: | 云云 | 當知十二因縁大多羅樹。無明爲種子。 |
| T2217_.59.0719a03: | 等。正妄執體也 | 云云 | 此意所生雖是七事 | 現在 五果 |
| T2217_.59.0719a04: | 未來 二果 | 或言總。或帶數云十二因縁歟私更讀 |
T2217_.59.0719a06: 也。生者名七事體。非詞字也。＊故經具縁
| T2217_.59.0719a07: | 品云。淨除於業生 | 文 | 又義。株杌種子爲能生。 |
T2217_.59.0719a09: 爲取種子習氣也
T2217_.59.0719a10: 如是甚深之法等者。疏第七云。辟支佛智惠
T2217_.59.0719a11: 深利故。能以總別之相深觀察之。見一切
T2217_.59.0719a12: 集法皆是滅法。此與聲聞異也。阿含云。十
T2217_.59.0719a13: 二因縁法。有佛無佛法位常住。龍樹亦云。此
| T2217_.59.0719a14: | 中法位。即是如之別名 | 乃至 | 譬支佛觀一切集 |
| T2217_.59.0719a15: | 法皆悉如涅槃相 | 云云 | 智度論第三十二云。 |
T2217_.59.0719a17: 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_.59.0719a27: | 常爾。是處説如 | 文 | 嘉祥二諦章中云。一於但 |
T2217_.59.0719a29: 衣等物。有佛無佛常於凡夫是有。如涅槃經
T2217_.59.0719b01: 云。十二因縁。有佛無佛性相常住。但小乘釋
T2217_.59.0719b02: 有二人。毘婆闥婆提云。是無爲常住法。薩
T2217_.59.0719b03: 婆多彈云。恒有爲常。如火。有佛無佛常熱。
T2217_.59.0719b04: 不可言火有佛熱無佛不契。有佛無佛恒
T2217_.59.0719b05: 熱爲常。十二因縁亦爾。今明世諦亦如此。
| T2217_.59.0719b06: | 諸法於凡常有。常有世諦也 | 文 | 准論及章釋。 |
T2217_.59.0719b08: 耶。復今疏所引阿含經者。豈非論所引經
T2217_.59.0719b09: 乎。龍樹亦云者。指今論文歟。但今所引阿
T2217_.59.0719b10: 含經。全同章所引涅槃經文也。然章意依
T2217_.59.0719b11: 舊婆沙説云無爲常住法。依薩婆多。有爲
T2217_.59.0719b12: 法恒有云常住。二義倶通聲聞所知。如何此
T2217_.59.0719b13: 甚難解。然於阿含十二因縁有二意。流轉
T2217_.59.0719b14: 還滅之義通二乘所觀。依之疏釋聲聞極觀
T2217_.59.0719b15: 察智云。從無明至老死。此有故彼有。此生
| T2217_.59.0719b16: | 故彼生。乃至輪迴無際 | 云云 | 論云。是事有故 |
| T2217_.59.0719b17: | 是事有。是事生故是事生 | 云云 | 又疏云。既見 |
| T2217_.59.0719b18: | 四諦已背生死流隨行聖道 | 云云 | 論云。是 |
| T2217_.59.0719b19: | 事無故是事無。是事滅故是事滅 | 云云 | 已上生 |
| T2217_.59.0719b21: | 又疏云。見一切集法皆是滅＊法 | 云云 | 此乃阿 |
| T2217_.59.0719b23: | 如法相法位常有 | 云云 | 此義但在縁覺故。云 |
T2217_.59.0719b25: 常。或三世實有法體恒有云法位常住。此等
| T2217_.59.0719b26: | 義通聲聞。疏云。一切集法皆悉涅槃相 | 云云 |
T2217_.59.0719b28: 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_.59.0719c15: | 是説 | 乃至 | 見十二因縁即是見法。見法即是 |
| T2217_.59.0719c17: | 惱 | 乃至 | 如是十二因縁。如多羅樹。煎滅其 |
| T2217_.59.0719c18: | 旨更不得生 | 文 |
T2217_.59.0719c20: 即是三乘所得但空＊之理。證此空故。五根
T2217_.59.0719c21: 本煩惱等皆畢竟不生。故名爲寂。又此空理
| T2217_.59.0719c22: | 湛然甚深。如萬仞＊之清潭 | 仞七 尺也 | 不測於淺 |
| T2217_.59.0719c24: | 窺度也 | 文 | 私云。清＊潭者青淵也。澄怙者清 |
T2217_.59.0719c26: 説云三獸渡河等者。問。今此説云者何經論
T2217_.59.0719c27: 耶。答。基師義林章引優婆塞經言。三獸渡
| T2217_.59.0719c28: | 河淺深成別 | 文 | 又惠沼義燈云。寶性論中猶 |
| T2217_.59.0719c29: | 如一河三獸渡水得淺深異 | 文 | 又止觀云。 |
| T2217_.59.0720a01: | 涅槃名爲三獸度河 | 文 | 又寛信抄云。三獸 |
| T2217_.59.0720a02: | 渡河譬喩出涅槃經大智度等 | 云云 | 指此 |
T2217_.59.0720a04: 彼文成湛寂義耶。答。抄云。今此初劫文意
T2217_.59.0720a05: 兼得藏通二教之意。何以故。有拆法成空
| T2217_.59.0720a06: | 之義故。有三獸度河之理故 | 云云 | 疏上釋云。非 如實巧度故 |
| T2217_.59.0720a07: | 圓三藏拙度菩薩而爲＊拆法空之義也。又 天台以三獸度河爲通義故云通二教之意也 | 依此釋 |
T2217_.59.0720a09: 云。證此理時退非二乘＊柝法進非別圓。
| T2217_.59.0720a10: | 乃是三獸度河共空意也 | 文 | 止觀第一云。此 |
| T2217_.59.0720a12: | 別圓。乃是三獸度河共空之意也 | 文 | 同第六 |
T2217_.59.0720a14: 般若示人無＊淨法。亦名如實巧度。中論云。
T2217_.59.0720a15: 諸法實相三人共得。大品名爲三乘之人同
T2217_.59.0720a16: 以無言説道斷煩惱見第一義。亦名共般
| T2217_.59.0720a17: | 若。涅槃爲三獸度河。皆是通教四門觀意 | 文 |
| T2217_.59.0720a18: | 安然云。唯三獸是通義 | 文 | 准此等釋者湛寂 |
T2217_.59.0720a20: 歟。若不爾者前後相違故。又安然釋今疏
T2217_.59.0720a21: 文云。此明前藏通三乘及別圓眞空八住八
| T2217_.59.0720a22: | 信功徳也 | 文 | 又濟暹云。大小雖異義准相似 |
| T2217_.59.0720a23: | 云云 | 又惠＊暉疏云。無爲理體同三乘。證有淺 |
| T2217_.59.0720a24: | 深。如三獸渡河 | 文 | 此文爲小乘喩異。故 |
T2217_.59.0720a26: 此中有三乘之人等者。此文大同止觀第六
| T2217_.59.0720a27: | 出大品説。 | 如前 引也 | 抄云。此第一劫中既有三 |
T2217_.59.0720a29: 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_.59.0720b02: | 一去一停故昇沈有異也 | 文 | 智覺禪師宗鏡録 |
T2217_.59.0720b04: 強弱河水有底岸。兎馬力弱。雖濟彼岸。
T2217_.59.0720b05: 浮淺不深又不到底。大象力強倶得底岸。
T2217_.59.0720b06: 三獸喩三人。水喩即空底喩不空。二乘智
T2217_.59.0720b07: 少不能深求。喩如兎馬。菩薩深喩如大
T2217_.59.0720b08: 象。水軟喩空。同見於空不見不空。底喩
| T2217_.59.0720b09: | 實相。菩薩獨到。智者見空及不空 | 文 | 或云。 |
T2217_.59.0720b11: 有異也。故嘉祥釋云。但取智優劣譬三車
| T2217_.59.0720b12: | 不同 | 云云 | 天台釋云。初三藏中諦縁度殊故 |
| T2217_.59.0720b13: | 因大異。倶斷見思三乘微異。果小同 | 云云 |
T2217_.59.0720b15: 案。二乘斷惑有淺深故謂聲聞斷正使縁
| T2217_.59.0720b16: | 覺侵習氣菩薩度法倒。故天台四教儀 | 高塵 諦觀 |
| T2217_.59.0720b17: | 云。次明通教者 | 乃至 | 謂三人同以無言説道 |
T2217_.59.0720b19: 十地即是此教位次也。一乾惠他。未有理
T2217_.59.0720b20: 水故得其名。即外凡位。而藏教五停心總別
T2217_.59.0720b21: 等三位齊。二性地。伏見思惑即内凡位。與
T2217_.59.0720b22: 藏教四善根齊。三八人地。四見地。此二位
T2217_.59.0720b23: 斷三界見惑盡見眞諦理與藏教初果齊。
T2217_.59.0720b24: 五薄地。斷欲界九品思前六品與藏教二果
T2217_.59.0720b25: 齊。六離欲地。斷欲界九品思盡與藏教三
T2217_.59.0720b26: 果齊。七已辨地。斷三界見思惑盡但斷正
T2217_.59.0720b27: 使不能侵習。如燒木成炭。與藏教四果
T2217_.59.0720b28: 齊。聲聞位齊此。八辟支佛。更侵習氣如
T2217_.59.0720b29: 燒炭成灰。九菩薩地。正使斷盡與二乘同。
T2217_.59.0720c01: 扶習潤生淨佛國土。十佛地。以一念相應
T2217_.59.0720c02: 惠頓斷殘習成佛。正習倶除如炭灰倶盡。
T2217_.59.0720c03: 經云。三獸度河。謂象馬兎也。論斷惑不同
| T2217_.59.0720c04: | 故 | 略抄 | 准此釋三獸度河昇沈專可依斷惑 |
T2217_.59.0720c06: 地。然彼下寄三果之位當薄地離欲已辨三
T2217_.59.0720c07: 地也。然亦下同無學之位當支佛地。寂然
T2217_.59.0720c08: 界位當佛地也。菩薩地可屬湛寂歟。但於
T2217_.59.0720c09: 通教有當通被接二類。故同釋云此教三乘
T2217_.59.0720c10: 因同果異。證果雖異同斷見思同出分段
T2217_.59.0720c11: 同證偏眞。然於菩薩中有二種。謂利鈍。鈍
T2217_.59.0720c12: 則但見偏空止成當教果頭佛。行因雖異
T2217_.59.0720c13: 果與藏教齊。若利根菩薩非但見空兼見
T2217_.59.0720c14: 不空。不空即中道。分二種。謂但･不但。若見
| T2217_.59.0720c15: | 但中別教來接。若見不但中圓教來＊接 | 云 |
| T2217_.59.0720c16: | 云 | 依此文。今寂然菩薩若約屬偏眞理之 |
T2217_.59.0720c18: 見思正習未法執故。又今菩薩不可云
T2217_.59.0720c19: 被＊接。彼斷無明而見中道故。若別＊接通
T2217_.59.0720c20: 則第二劫攝。若圓＊接通則第三劫攝故。然或
T2217_.59.0720c21: 書判名別義通次位時。三乘共十地第十地
T2217_.59.0720c22: 云佛地。以一念相應惠斷餘殘習氣亦斷
T2217_.59.0720c23: 小分塵沙惑成勝應佛。是同居土佛。又通
| T2217_.59.0720c24: | 方便土也 | 云云 | 今寂然菩薩度一重法倒。同 |
T2217_.59.0720c26: 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_.59.0721a11: | 菩薩境行故 | 云云 | 又云。又上兼下。聲聞行縁 |
| T2217_.59.0721a12: | 必獨覺法故 | 云云 | 雖他宗釋自契經疏意矣。 |
T2217_.59.0721a14: 爾者何云昇沈有異。所以釋菩薩勝支佛
T2217_.59.0721a15: 云心垢漸除淨心漸現。此豈非度法倒乎。
T2217_.59.0721a16: 又云便得菩提心勢力能以不住道等。是又
T2217_.59.0721a17: 法執斷方便也。故下釋寂然菩薩云。然以
T2217_.59.0721a18: 菩提心勢力還能發起悲願。從此以後三乘
| T2217_.59.0721a19: | 逕路始分 | 云云 | 文義既同。不可異求。況釋學 |
T2217_.59.0721a21: 住道等。定知心垢漸除是度法倒之義也。何
T2217_.59.0721a22: 況疏下云以三乘上中下出世心等以寂然
T2217_.59.0721a23: 爲三乘隨一明鏡者歟。依之抄云。今此初
T2217_.59.0721a24: 劫文意兼得藏通二教之意。何以故。有＊拆
T2217_.59.0721a25: 法成空之義故。有三獸度河之理故。由
T2217_.59.0721a26: 是疏云。故以三乘上中下心合論一阿僧
| T2217_.59.0721a27: | 祇劫 | 文 | 此又以寂然等三乘爲三獸度河之 |
T2217_.59.0721a29: 喩一河也。然聲聞置種度門故釋昇沈有
T2217_.59.0721b01: 異之義合三獸度河有淺深也。以三乘人
T2217_.59.0721b02: 類兎馬象已。同共一法中而昇治有異也
| T2217_.59.0721b03: | 者結上義可知矣。天台四教義第三 | 智者 | 云。 |
| T2217_.59.0721b05: | 漏斷正使盡位證羅漢 | 乃至 | 現身而入涅槃。 |
| T2217_.59.0721b07: | 顧群 | 乃至 | 若縁覺中乘教門集諦爲初觀十 |
| T2217_.59.0721b09: | 氣 | 乃至 | 亦於一世即入涅槃。故大智度論云。 |
| T2217_.59.0721b11: | 乃至 | 若大乘菩薩 | 乃至 | 教門以道諦爲初修行 |
T2217_.59.0721b13: 益功力圓入涅槃。故大度論云。如大香
| T2217_.59.0721b14: | 象在於獵圍雖遭刀箭擁群共出 | 云云 | 此 |
T2217_.59.0721b16: 覺不甚忩遽菩薩用不住道之義。准此釋
T2217_.59.0721b17: 未必依斷惑判昇沈歟。今義中但出聲縁
T2217_.59.0721b18: 正習斷異不擧菩薩斷除。疏中擧菩薩斷
T2217_.59.0721b19: 惑未顯二乘斷惑。然今疏意二乘斷惑淺
T2217_.59.0721b20: 深先顯故今不示。天台通教三乘菩薩斷餘
T2217_.59.0721b21: 殘習氣異縁覺歟。釋籤云。次通教中倶學
T2217_.59.0721b22: 般若故因大同。同座解脱習盡不等故果
| T2217_.59.0721b23: | 小異 | 云云。但四教義釋三藏 教三乘歟。可決 | 此釋倶學般若似可 |
T2217_.59.0721b25: 是同耳
| T2217_.59.0721b26: | 同以無言説道等者。經第二云。縁覺 | 乃至 | 無言 |
| T2217_.59.0721b27: | 説於一切法證極滅語言三昧 | 文 | 又住心論 |
| T2217_.59.0721b28: | 釋縁覺云。證三昧於無言 | 文 | 准此文無言 |
T2217_.59.0721c01: 義雖通三乘縁覺始終不用言語故別得
T2217_.59.0721c02: 極滅語言三昧之稱也。疏第七云。世尊得無
T2217_.59.0721c03: 礙知見於法自在。能於無言説法中爲作
T2217_.59.0721c04: 名字轉受衆生。辟支佛智惠有礙故。是故
| T2217_.59.0721c05: | 不能演説 | 文 | 聲聞雖智惠有礙不遮言故 |
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_.59.0721c10: | 毘羅 | 乃至 | 二漚樓僧伽。三勒娑婆 | 乃至 | 二内外 |
| T2217_.59.0721c11: | 道者起自犢子部。如先已説 | 文 | 此意二十 |
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_.59.0721c17: | 云内外。外道入而不識 | 略抄 | 此意内外道通 |
T2217_.59.0721c19: 寶矣。謂湛寂位亦有祕密二乘三昧道等。是
T2217_.59.0721c20: 萬徳之一門開心實相之祕寶故云爾歟。私
T2217_.59.0721c21: 解云。湛寂是如常小乘偏眞理也。眞言行者
T2217_.59.0721c22: 豈沈彼理＊耶。故六無畏中湛寂爲所寄。
T2217_.59.0721c23: 更擧密行。應知入而不識是三乘中二乘也。
| T2217_.59.0721c24: | 故第一＊云。凡夫二乘兩種外道 | 文 | 無量寶王 |
T2217_.59.0721c26: 乘諦縁故云寶王也。又云。菩薩淨菩提心
T2217_.59.0721c27: 云寶王也。故次上釋云。菩薩悟如是法時。
| T2217_.59.0721c28: | 即知淨心漸現 | 云云 | 又經第七云。淨菩提心 |
| T2217_.59.0721c29: | 如意寶 | 文 | 顯密菩提心雖異寶王之義同故引 |
T2217_.59.0722a02: 識無量寶王是三乘中菩薩也。但雜問答釋
T2217_.59.0722a03: 湛寂教亦隨機説故云爾。依又以今文證
T2217_.59.0722a04: 兩種義。非全同歟。或又隨義轉用歟。又依
T2217_.59.0722a05: 經文但擧外外道不知。然疏中示入而不
T2217_.59.0722a06: 知之二乘。大師又廣通九種住心。各據一
T2217_.59.0722a07: 義歟。又疏第十九云。今此諸佛之祕一切外
T2217_.59.0722a08: 道所不能知。然外道有二種。一者世間種
T2217_.59.0722a09: 種外道。二謂佛法内有諸外道也。以雖入
T2217_.59.0722a10: 佛法中。而未能知如來祕密猶是邪見心
T2217_.59.0722a11: 行理外道故。亦名外道也。此法乃二種外道
| T2217_.59.0722a12: | 所不能知。此佛法中外道即二乘人也 | 文 | 准 |
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_.59.0722a19: | 華云。開方便門示眞實相也 | 文 | 初釋一即 |
T2217_.59.0722a21: 業依主可知矣。私記十一云。應知三世諸佛
T2217_.59.0722a22: 誘引諸衆生。三乘方便教中唯有菩薩乘一
T2217_.59.0722a23: 門而令諸子出三界火宅。善巧方便門云
T2217_.59.0722a24: 也。問曰。可同法華所云唯有一門出於火
T2217_.59.0722a25: 宅義＊耶。答。彼大乘義此小乘義也。雖然義
| T2217_.59.0722a26: | 顯是同意也 | 云云 | 私案。抄義順經文湛寂 |
T2217_.59.0722a28: 順疏釋。疏前後皆以二乘云内外道。故然
T2217_.59.0722a29: 上文菩薩云即知。無量寶王不通二乘。故
T2217_.59.0722b01: 知記義勝歟。又法華以三車雖令出火宅。
T2217_.59.0722b02: 正所授是牛車故。又教相抄云。内外道者指
T2217_.59.0722b03: 小乘部也。此人雖入一佛法中不信大乘
| T2217_.59.0722b04: | 寶王故 | 文 |
T2217_.59.0722b06: 一。名爲種種。其中善解因明比量之師以
T2217_.59.0722b07: 因喩次第於此理上欲出其過終不能得。
| T2217_.59.0722b08: | 故曰。種種因量等 | 云云 | 私案。外道所立是邪 |
T2217_.59.0722b10: 比量故還破外宗也。故上文云。西方諸菩
| T2217_.59.0722b11: | 薩作種種量破宗計也 | 文 | 小乘又望大乘 |
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_.59.0722b25: | 中有如是惠隨生 | 行者未度法性未名眞淨菩提心 蓮華離泥尚未出水。私云。結前 |
| T2217_.59.0722b26: | 云云 | 准此注録。以行者至隨生之文重釋 |
T2217_.59.0722b28: 彼出世間心文。從然渉至無爲法者釋住
| T2217_.59.0722b29: | 於蘊中句。從然以至他教也 | 十卷義釋 無也字 | 者釋 |
T2217_.59.0722c02: 者粗釋梗概合經文故具不擧歟。應知此
T2217_.59.0722c03: 意。如是者指上湛寂也。惠者人空智也文點
| T2217_.59.0722c04: | 云。彼出世間心住蘊中有如是惠隨生 | 云云 |
T2217_.59.0722c06: 法空智也。即指下觀無性空即空觀也。故
T2217_.59.0722c07: 知彼出世間心住於蘊中者結上也。故合經
T2217_.59.0722c08: 時置送句也字矣有如是惠生後文標句也。
T2217_.59.0722c09: 疏以行者至無爲法者重擧湛寂意而爲
T2217_.59.0722c10: 寂然來由也。然以不明法空智之行相也。
T2217_.59.0722c11: 又准經若於蘊等若字起盡指上彼於世
T2217_.59.0722c12: 間心云如是惠歟。疏然以菩提心等者示
T2217_.59.0722c13: 湛寂菩薩勝二乘也。非爲顯寂然菩薩歟。
T2217_.59.0722c14: 置也字即此意矣。若爾能於蘊等下釋即空
T2217_.59.0722c15: 觀也。十卷義釋無也字。依此文然以下順
T2217_.59.0722c16: 釋寂然菩薩改若字云能於蘊等。有如是
T2217_.59.0722c17: 下似明寂然菩薩矣
T2217_.59.0722c18: 觀察無性空者。或云。寂然菩薩觀屬偏眞理
T2217_.59.0722c19: 故＊拆法空歟。故下釋云。然亦所觀人法倶
| T2217_.59.0722c20: | 空成實諸宗未甚懸絶 | 文 | 嘉祥釋成實＊拆法 |
| T2217_.59.0722c22: | 釋云。前劫五喩有泡沫芭蕉 | 乃至 | 此事猶帶 |
| T2217_.59.0722c24: | 法難解之空 | 略抄 | 此意初劫爲拆空第二劫 |
| T2217_.59.0722c26: | 下釋云。達諸法即空 | 文 | 若非體空何云諸 |
| T2217_.59.0722c28: | 薩從無性門達諸法即空此則體法空 | 文 | 既 |
T2217_.59.0723a01: 定矣。無性言雖通＊拆法未云既空。又＊拆
T2217_.59.0723a02: 空是爲遣人我非度法倒也。故疏第三云。
T2217_.59.0723a03: 謂觀唯蘊無我時於陰･界･入中種種分＊拆
| T2217_.59.0723a04: | 推求我不可得 | 乃至 | 今五蘊尚從縁生都無 |
| T2217_.59.0723a05: | 自性。何況此積集中而有我耶 | 文 | 今無性觀 |
T2217_.59.0723a07: 度法倒云非如實巧度。寂然非顯巧度
T2217_.59.0723a08: 乎。故抄云。今此初劫文意兼得藏通二教
| T2217_.59.0723a09: | 之意 | 文 | 此意以湛寂寂然菩薩如次配藏通 |
T2217_.59.0723a11: 也。但成實諸宗未甚懸絶者偏眞義同彼非
T2217_.59.0723a12: 同＊拆空義。又淨影成實判體法空也。次猶
T2217_.59.0723a13: 帶＊拆法者既云帶非當體＊拆法也猶且
T2217_.59.0723a14: 法觀必帶生空也。或又此五喩通二乘所
T2217_.59.0723a15: 觀故云＊帶拆法歟。故下釋云。聲聞經中雖
T2217_.59.0723a16: 説此五喩而意明無我。今此中五喩意明
| T2217_.59.0723a17: | 諸蘊性空 | 文 | 又第二劫云體法難解空與今 |
T2217_.59.0723a19: 幻異也。故抄云。此即自性不可得空故與前
| T2217_.59.0723a20: | 無性空意復有殊矣 | 文 | 問。五喩中芭蕉釋云。 |
| T2217_.59.0723a21: | 乃至分分披＊拆之 | 文 | 是豈非＊拆空義＊耶。 |
T2217_.59.0723a23: ＊拆空何但遣人我耶。答。＊拆空有二。毘曇
T2217_.59.0723a24: ＊拆空雖分折五蘊等未拆極微故遣我
T2217_.59.0723a25: 也。成實＊拆隣虚故兼遮法執也。或釋云。
| T2217_.59.0723a26: | 論破隣虚數存隣虚者此意矣。 | 論者成實。 數者毘曇。 | 今 |
T2217_.59.0723a28: 取隣虚分＊拆之邊歟。疏第三云。爾時幻焔
T2217_.59.0723a29: 等喩觀察諸蘊即空得離違順八心證寂
| T2217_.59.0723b01: | 然界 | 文 | 可思之。問。今無性觀見度法倒。爾 |
T2217_.59.0723b03: 者觀蘊無性但可治生死實有執。涅槃實
T2217_.59.0723b04: 有執何遮之乎。蘊不攝無爲之故。答。上
T2217_.59.0723b05: 擧欣厭二執其下明能治觀門。寧有所簡
T2217_.59.0723b06: 矣。謂五蘊無性即本不生義故云通五蘊皆
T2217_.59.0723b07: 明不生義。此不生即涅槃故涅槃實有執又
| T2217_.59.0723b08: | 破也。故起信論云。法我見者 | 乃至 | 見有＊者五 |
T2217_.59.0723b10: 以五陰法自性不生則無有滅本來涅槃故
| T2217_.59.0723b11: | 文 | 此爲良證耳。問。法華義疏 | 嘉祥 | 云。三藏中 |
T2217_.59.0723b13: 性空寂。乾城喩辨能成之因所成之果本無
T2217_.59.0723b14: 所有故三藏中不説也。而成實論亦有此
| T2217_.59.0723b15: | 喩有引菩薩藏中譬就小乘法中釋 | 文 | 准 |
T2217_.59.0723b17: 寂然大乘何不引彼喩而明無性空耶。況
T2217_.59.0723b18: 下釋云。然所觀人法倶空與成實諸宗未甚
| T2217_.59.0723b19: | 懸絶 | 文 | 何。答。彼乾城是爲顯能成因所 |
T2217_.59.0723b21: 二劫體法難解之喩始取之。但成實中雖在
T2217_.59.0723b22: 此喩。就小乘法釋故。尚顯空不究。全非喩
T2217_.59.0723b23: 正旨纔有此喩同不引也。故龍樹釋云。小
| T2217_.59.0723b24: | 乘中不説乾闥婆城喩 | 文 | 又喜祥二諦章下 |
T2217_.59.0723b26: 不無假城。此宗破相觀法如似乾闥婆城
| T2217_.59.0723b27: | 非城城喩然。幻化等譬類亦齊等 | 文 |
T2217_.59.0723b29: 雨水中。隨渧大小種種浮泡形類各異。然
T2217_.59.0723c01: 水性一味自爲因縁。泡起即是水起。泡滅即
T2217_.59.0723c02: 是水滅。擧體從縁。四句求之無別所生之
T2217_.59.0723c03: 法。此譬受陰諸苦樂等皆從情塵和合故
T2217_.59.0723c04: 生。苦生即是情生。苦滅即情滅。四句推之亦
| T2217_.59.0723c05: | 無別法。即是受陰本不生也 | 文 | 私云。聲聞 |
T2217_.59.0723c07: 是實。喩＊拆蘊遣我歟。今喩意泡起滅全體
T2217_.59.0723c08: 是水無別所生法故喩即空也。第三劫中
T2217_.59.0723c09: 以一水生衆泡類行者自心能作法界不
T2217_.59.0723c10: 思議變化也
T2217_.59.0723c11: 地氣日光望之如水者。疏第三云。釋論云。以
| T2217_.59.0723c12: | 日光風動塵故 | 乃至 | 初見之爲水 | 云云 | 演祕第 |
| T2217_.59.0723c14: | 水覺 | 文 | 准此等釋。今文地氣者塵歟。故知 |
| T2217_.59.0723c16: | 歟。或處云熱･空･塵 | 云云 |
T2217_.59.0723c18: 成實之意歟。然實異歟。如先辨＊歟。成實
T2217_.59.0723c19: 論立無品云。一切分皆分＊拆壞裂乃至微塵
| T2217_.59.0723c20: | 以分破。塵終歸都無 | 文 | 此文云破微塵未 |
T2217_.59.0723c22: 一微渉於動境等者。抄云。謂從根本無明一
T2217_.59.0723c23: 念熏眞界時即渉動也。展轉能生諸雜染
T2217_.59.0723c24: 法淪沒生死則無窮已。故晋遠法師云。一
T2217_.59.0723c25: 毫渉動境成此頽山勢。即其義矣。此諸法
T2217_.59.0723c26: 皆是縁生。既從衆縁則無自性。擧體皆空
| T2217_.59.0723c27: | 即是行本不生也 | 文 | 此釋意無明一念心微細 |
T2217_.59.0723c29: 者何云微矣。心法分＊拆至刹那。色法至極
T2217_.59.0724a01: 微故。或又准遠師釋。以無明熏眞心初念
T2217_.59.0724a02: 似類一微動境矣。又倶舍論十二云。衆縁
T2217_.59.0724a03: 和合法得自體頃或有動法行度一極微
| T2217_.59.0724a04: | 文 | 寶師云。二或有動法度一極微名一刹 |
| T2217_.59.0724a05: | 那。極微處量促。刹那 | 乃至 | 由此故説度一 |
| T2217_.59.0724a07: | 乃至 | 由此故説度一極微名一刹那。問曰。 |
T2217_.59.0724a09: 是一念。因何仁王般若云一念有九十刹
T2217_.59.0724a10: 那。一刹那有九百生滅。答。生滅微細唯佛能
T2217_.59.0724a11: 知。小乘心麁見生滅麁。諸佛心細見生滅
| T2217_.59.0724a12: | 細。由此不同 | 云云 | 遁隣云。此以諸法實無行 |
| T2217_.59.0724a13: | 度相續道中假説動故 | 云云 | 准此釋諸法縁 |
T2217_.59.0724a15: 相反意可同矣。諸法速滅故雖無動依相
T2217_.59.0724a16: 績邊説動也。隣釋此意矣。釋論云。因縁有
| T2217_.59.0724a17: | 法不過一刹那 | 文 | 又疏下釋云。一念無明 | 等 |
| T2217_.59.0724a18: | 文 | 可悉之。問。何不依仁王説因小乘度 |
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_.59.0724a23: | 文 | 又云。初出三界等者非出過也。但以無 |
| T2217_.59.0724a25: | 不生也 | 文 | 此釋意無明者十二因縁中無明 |
T2217_.59.0724a27: 云初出三界還滅義云本不生矣
T2217_.59.0724a28: 聲聞經中雖説等者。阿含等中雖説五喩
T2217_.59.0724a29: 譬＊拆法之義故意明人無我也。疏第三云。
T2217_.59.0724b01: 謂觀唯蘊無我時。於陰･入中種種分＊拆推
| T2217_.59.0724b02: | 求我不可得 | 云云 | 又云。聲聞經中以受譬浮 |
| T2217_.59.0724b03: | 泡。 | 乃至 | 雖無實性而因縁猶是實法 | 文 | 今此 |
| T2217_.59.0724b05: | 六入十二＊縁等者。或本六大 | 云云 | 六入者十 |
| T2217_.59.0724b06: | 二因縁中六處歟。法華經中六入縁觸等 | 文 |
| T2217_.59.0724b07: | 又二本義釋六大 | 云云 |
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_.59.0724b12: | 菩提心論云。但淨意識不知其他 | 文 | 又第 |
T2217_.59.0724b14: 今法倒當執取相歟。云人法二空成實諸
T2217_.59.0724b15: 宗未甚懸絶。淨影又云。利根二乘斷彼法執。
T2217_.59.0724b16: 故實是人執。故大師十住心時攝拔業因種
T2217_.59.0724b17: 更不開。可思之。又義。當第七相應智相等
T2217_.59.0724b18: 歟。湛寂寂然譬水中水上蓮故。湛寂是但
T2217_.59.0724b19: 知六識證寂進斷末那惑歟。第二劫釋
| T2217_.59.0724b20: | 云。始能觀察阿陀那識 | 云云 | 知寂然可斷 |
T2217_.59.0724b22: 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_.59.0724b29: | 七受用種子 | 文 | 是別門意歟 |
T2217_.59.0724c02: 善云初發道意歟。故上文云。又於此中
T2217_.59.0724c03: 殊勝住有求解脱惠生。思惟觀察生決定
| T2217_.59.0724c04: | 想。從此即發聲聞菩提初種子心 | 文 | 既從 |
T2217_.59.0724c06: 分善耶。今文上擧順世續彼而明違世。尤
T2217_.59.0724c07: 初發道意可聲聞種子心也。復。初發道意
T2217_.59.0724c08: 若指見道者與第一釋何異矣。問。小乘七
T2217_.59.0724c09: 方便位皆世間有漏心。何云違世耶。答。雖
T2217_.59.0724c10: 有漏心棄背生死。向涅槃。故云違世也。
T2217_.59.0724c11: 雖未出世間有背世之心故云違世也。
T2217_.59.0724c12: 依之住心論釋順解脱分云。觀涅槃徳背
| T2217_.59.0724c13: | 生死過 | 文 | 又疏第七釋不順行因云。背生 |
| T2217_.59.0724c14: | 死隨行聖道 | 文 | 當知出世違世互有寛狹 |
T2217_.59.0724c16: 九位也。有出世非違世。寂然已上諸大乘
T2217_.59.0724c17: 也。有亦出世亦違世。二乘聖位也。有非違
T2217_.59.0724c18: 世非出世。違理心及諸大乘九位也。或可
T2217_.59.0724c19: 下就聖位論違世。正是出世位故。此釋意
T2217_.59.0724c20: 凡位爲順世心歟。雖肖生死向涅槃世
T2217_.59.0724c21: 間有漏心故。又義。前釋又於聖位論之歟。
T2217_.59.0724c22: 初發道意者即見道歟。五位中見道已上得
T2217_.59.0724c23: 道名故。但兩釋異者長短八心異故。例如
T2217_.59.0724c24: 十地位分長短十心時位無寛狹矣。兩義中
T2217_.59.0724c25: 前義爲勝。順世者内八心。又求人天有漏
T2217_.59.0724c26: 果故云順世。今文云。爲人天乘行齋施善
T2217_.59.0724c27: 法。即此意矣。雖有漏心厭生死向涅槃之
T2217_.59.0724c28: 心何云順世乎。但或可釋約違世義勝亦
T2217_.59.0724c29: 作釋歟。非違凡位。上文云。從此即發
| T2217_.59.0725a01: | 聲聞菩提初種子心 | 乃至 | 三乘一一地皆具十 |
| T2217_.59.0725a02: | 心 | 文 | 抄云。疏或可就見道等者。上疏云。乃至 |
| T2217_.59.0725a03: | 三乘一一地皆具十心。 | 乃至 | 故云或可等 | 文 |
T2217_.59.0725a05: 顯凡位短八心故無失
T2217_.59.0725a06: 於一切法都無所取等者。體法即空觀故云
T2217_.59.0725a07: 無所取無所捨也。不同湛寂心厭有爲著
T2217_.59.0725a08: 無爲而有取捨故。我蘊兩倒者釋經相續
T2217_.59.0725a09: 二字歟。謂順世八心我倒未離。違世八心蘊
T2217_.59.0725a10: 倒猶存。此兩倒各有二種業煩惱歟。此二種
T2217_.59.0725a11: 業煩惱令生死相續不令出。似網故云網
T2217_.59.0725a12: 歟。實範釋云。兩倒業煩惱者我法二執之所
| T2217_.59.0725a13: | 生也 | 云云 |
T2217_.59.0725a15: 從無性門達蘊等諸法皆空也。若顯教菩
T2217_.59.0725a16: 薩經一僧祇劫方證此理。若今宗菩薩雖
T2217_.59.0725a17: 一生度麁妄執即證此理。然寂然界理菩
T2217_.59.0725a18: 薩及最極上根縁覺同證之。故疏下云。次以
T2217_.59.0725a19: 三種三心拔業煩惱根本無明種子。如以
T2217_.59.0725a20: 利鐵去其麁鑛。次觀無縁乘法無我性如
| T2217_.59.0725a21: | 漸至軟處 | 云云 乃至 | 既拔業後無縁乘前不出寂 |
T2217_.59.0725a23: 別疏下文分明也。所以用寂然界不可攝
T2217_.59.0725a24: 無縁心也。若寂然亦與拔業心別者何拔業
T2217_.59.0725a25: 心後不出之乎。故知寂然界即縁覺心也。故
T2217_.59.0725a26: 今云行者未過此劫與辟支佛位齊。又云與
T2217_.59.0725a27: 成實諸宗未甚懸絶也。大乘義章二無我義
T2217_.59.0725a28: 云。第二宗中具明二空。五陰及生攬別成
T2217_.59.0725a29: 總。是因和合。因和合中空無定性名衆生
| T2217_.59.0725b01: | 空 | 乃至 | 苦無常等集成諸法名法和合。法和 |
T2217_.59.0725b03: 空。言生空者。前宗直就因和合中虚假無
T2217_.59.0725b04: 性名衆生空。不空假生。今此宗中假生亦
T2217_.59.0725b05: 無故名生空。言法空者。前宗之中但説諸
T2217_.59.0725b06: 法苦無常等和合無性故名法空。不説空
T2217_.59.0725b07: 無假名諸法。此宗所説假法亦空故云法空
| T2217_.59.0725b08: | 文 | 又云。聲聞人中根有三品。謂上中下。此 |
T2217_.59.0725b10: 生空中上二人通解二空聞第三宗中下
| T2217_.59.0725b11: | 二人但解生空利人倶解 | 文 | 今疏心可准彼 |
T2217_.59.0725b13: 解諸法無性等空故。就此中解彼第二宗
T2217_.59.0725b14: 之人此中證湛寂之縁覺也。悟彼第三宗
T2217_.59.0725b15: 之人此中證寂然之縁覺也。故疏云。證寂
T2217_.59.0725b16: 然界菩薩與辟支佛位齊也。成實論聖行品
T2217_.59.0725b17: 云。有二行空行無我行。於五陰中不見衆
| T2217_.59.0725b18: | 生。是名空行。見五陰亦無是無我行 | 文 | 此 |
T2217_.59.0725b20: 何云五陰亦無乎。故疏云。證寂然界人法
T2217_.59.0725b21: 倶空與成實宗未甚懸絶也。依之疏第三
| T2217_.59.0725b22: | 云。初劫智惠與二乘共行非深般若 | 文 | 此 |
| T2217_.59.0725b24: | 過二乘境界 | 文 | 若縁覺與寂然菩薩齊者豈 |
| T2217_.59.0725b26: | 大阿僧祇劫方證如是寂然界 | 文 | 然縁覺極 |
T2217_.59.0725b28: 薩齊者菩薩僧祇行豈非劣二乘乎。又住
T2217_.59.0725b29: 心論釋縁覺云游泳湛寂之潭優遊無爲
| T2217_.59.0725c01: | 之宮 | 云云 | 疏釋湛寂心云。怖有爲故著無 |
| T2217_.59.0725c02: | 爲法 | 文 | 故知縁覺尚留湛寂之潭未至寂 |
T2217_.59.0725c04: 決。然三文會之先漸過。二乘文者二乘智解
T2217_.59.0725c05: 任言之只觀諸法無性未及即空理數習
T2217_.59.0725c06: 諸法即空觀爰寂然菩薩越中下二乘等上
T2217_.59.0725c07: 根人故。云漸過也。疏云。至第二僧祇乃
| T2217_.59.0725c08: | 與二乘異也 | 文 | 此意也。次至菩薩僧祇行 |
T2217_.59.0725c10: 分明昧。謂縁覺根鈍故以百劫行謂所證
T2217_.59.0725c11: 足。菩薩極別故經僧祇行窮寂然理。若爾
T2217_.59.0725c12: 百劫薫修僧祇廣行所證雖一更不同日論
T2217_.59.0725c13: 矣。又縁覺無慈心故唯求自出離故百劫
T2217_.59.0725c14: 行也。菩薩大悲濟物利他行故經僧祇證
T2217_.59.0725c15: 寂然界也。次住心論文者。謂度湛寂之潭
T2217_.59.0725c16: 入寂然界無爲之宮也。又大師依大日經
T2217_.59.0725c17: 立十住心。若言縁覺唯證湛寂未及寂然
T2217_.59.0725c18: 界唯局菩薩者。何拔業之後他縁之前不
T2217_.59.0725c19: 立一寂然心。以此理故知寂然界是攝拔
| T2217_.59.0725c20: | 業因種之中也 | 取意 | 勸修寺寛信法務抄云。 |
| T2217_.59.0725c22: | 前後位也 | 其一 | 又未過此劫等文 | 其二 | 與成實諸 |
| T2217_.59.0725c23: | 宗未甚懸絶等文 | 其三 | 非證據歟 | 已上疏文料 簡如下抄之 |
T2217_.59.0725c25: 日經初劫之一段不可云湛寂之文第二宗
T2217_.59.0725c26: 縁覺寂然之句第三宗支佛。況疏釋湛寂空
T2217_.59.0725c27: 引三獸度河之喩。出涅槃經大智論等。是
| T2217_.59.0725c28: | 大乘共地也。不可爲第二宗心 | 其四 | 次章第 |
T2217_.59.0726a01: 唯生空。縁覺悟二空。彼此異也。不可爲證
| T2217_.59.0726a02: | 歟。鈔云。彼章聲聞者此疏縁覺也 | 云云 | 其心 |
| T2217_.59.0726a03: | 如何 | 其五 | 次抄云。漸過二乘者。菩薩過中下 |
| T2217_.59.0726a04: | 縁覺齊上根之類。以過中下根云漸過 | 云 |
| T2217_.59.0726a05: | 云 | 菩薩與二乘相對判勝劣者菩薩共可 |
T2217_.59.0726a07: 中三乘共十地者於大品經大小相對不
| T2217_.59.0726a08: | 依根上下也 | 其六 | 愚案云。見此兩段之文 |
T2217_.59.0726a10: 九唯菩薩行也。心者八地以前三乘共以但
T2217_.59.0726a11: 空觀斷煩惱業等。所行全同。至第九地由
T2217_.59.0726a12: 菩提心勢力更修離著方便成如幻即空
T2217_.59.0726a13: 觀斷煩惱習氣。八地以前三乘空觀名違世
T2217_.59.0726a14: 八心。今此寂然界離違順二世心了達諸蘊
T2217_.59.0726a15: 即空離前地空執都無取捨心。此地初過
T2217_.59.0726a16: 二乘地。故云漸過二乘。故非二乘之觀行。
T2217_.59.0726a17: 二乘豈得菩提心勢力哉。凡疏文説三獸度
T2217_.59.0726a18: 河之喩。此是大品共地天台通教也。見前後
T2217_.59.0726a19: 文或云與見道齊。或云與辟支佛齊。又
T2217_.59.0726a20: 云偏眞理皆是彼宗通教之詞也。疏主兼學
T2217_.59.0726a21: 天台之上經文深叶其旨歟。所以共地者七
T2217_.59.0726a22: 地以前齊聲聞第八地齊支佛。三乘同以
T2217_.59.0726a23: 無言説道證但空理故云辟支佛齊時心滯
| T2217_.59.0726a24: | 無爲法若失方便墮二乘地 | 云云 | 齊時者指 |
T2217_.59.0726a26: 地也。然以菩提心至逕路始分者明第九
T2217_.59.0726a27: 地出假利生超過二乘地故云三乘逕路始
T2217_.59.0726a28: 分也。然所觀以下還釋三乘所證空觀同
T2217_.59.0726a29: 也。心者。九十兩地悲願雖勝二乘猶嗜二
| T2217_.59.0726b01: | 空未悟中道故云與成實諸宗 | 乃至 | 一僧祇 |
| T2217_.59.0726b02: | 劫 | 云云 | 玄義四云。雖菩薩佛名異二乘通倶 |
| T2217_.59.0726b04: | 證果處一。＊故稱爲通 | 云云 | 其旨與今疏釋 |
| T2217_.59.0726b06: | 僧祇乃與二乘異也 | 云云 | 大師以寂然界不 |
| T2217_.59.0726b07: | 立別住心。蓋此謂也 | 已上 略抄 | 私案。古徳義皆 |
T2217_.59.0726b09: 等者寂然･菩薩未斷法倒而拔業惱株杌
T2217_.59.0726b10: 之位云與支佛齊也。此乃前同二乘斷位
T2217_.59.0726b11: 之中第三位也。猶如共地中至支佛地也。
T2217_.59.0726b12: 前證此寂然界時漸過三乘境界者。度一
T2217_.59.0726b13: 重法倒證寂然菩薩故云漸過也。猶如
T2217_.59.0726b14: 共地中九十地矣。但朝譽引義章成義不
T2217_.59.0726b15: 可。其破如法務抄。又法務義。三乘共義雖
T2217_.59.0726b16: 可然。縁覺悟二空者違經疏幷大師釋智
T2217_.59.0726b17: 度共地之説歟。何者經中以拔業縁覺屬
T2217_.59.0726b18: 湛寂極説住蘊中故。疏中譬水中蓮未
T2217_.59.0726b19: 出水上故。又湛寂拔業屬違世而即空菩
T2217_.59.0726b20: 薩云離違順八心我蘊兩倒之故。又大師住
T2217_.59.0726b21: 心論等以菩提心論雖破人執猶有法執之
T2217_.59.0726b22: 文證縁覺故。又智論共地龍樹所説。菩提
T2217_.59.0726b23: 心論既不許縁覺法空。智論豈成支佛斷
T2217_.59.0726b24: 法執之義。天台以彼以彼共地證通教時
T2217_.59.0726b25: 支佛地不云斷塵沙故。然依智論天台釋
T2217_.59.0726b26: 成今義而許縁覺法空。文義相違耳。又相
T2217_.59.0726b27: 抄以優遊無爲之宮而爲寂然位。非理。謂
T2217_.59.0726b28: 遊泳湛寂之潭者湛寂之心明顯之義也。優
T2217_.59.0726b29: 遊無爲之宮者是著無爲法之意也。何以
T2217_.59.0726c01: 此爲度法倒寂然位矣。故大師住心論等
T2217_.59.0726c02: 明此意畢引菩提心論雖破人執猶有法執
T2217_.59.0726c03: 之文成彼旨耳。問。上明寂然菩薩度一重
T2217_.59.0726c04: 法倒畢云行者未過此劫等。何云未度法
T2217_.59.0726c05: 倒之位。依之抄釋極無言説處云。我蘊倶
| T2217_.59.0726c06: | 離故稱爲極。語路傾絶名無言説處也 | 文 | 應 |
T2217_.59.0726c08: 途祕密釋寂然位畢。行者下爲寂然菩薩
T2217_.59.0726c09: 即湛寂菩薩勝進位。故前學大乘人寄小乘
T2217_.59.0726c10: 三道中擧終位而爲至寂然位所由也。若
T2217_.59.0726c11: 不爾者何云心滯無爲法相。寂然位度法
T2217_.59.0726c12: 倒故。故知爾時至小涅槃擧湛寂菩薩同
T2217_.59.0726c13: 支佛地位也。然以下述寂然行相即當九
T2217_.59.0726c14: 十地也。良以此菩薩與支佛齊時。但斷人
T2217_.59.0726c15: 執證人空故云滯無爲法。更至寂然位
T2217_.59.0726c16: 度法倒證二空故云與成實諸宗未甚懸
T2217_.59.0726c17: 絶也。抄釋不符下文。強不可依用矣。或
T2217_.59.0726c18: 又准義釋第七釋聲聞眞言云涅是大空
| T2217_.59.0726c19: | 義。聲聞經中以法空爲大空。 | 乃至 | 是名大力 |
T2217_.59.0726c21: 覺眞言云。嚩是語言道斷義。以辟支佛智惠
T2217_.59.0726c22: 深利見一切集法皆是滅法。故名爲證寂
T2217_.59.0726c23: 然界。住此三昧時觀諸法如涅槃相無可
| T2217_.59.0726c24: | 宣説。名爲極滅語言三昧 | 文 | 故知與辟支佛 |
T2217_.59.0726c26: 寂然界十住心中何心攝耶。答。朝譽之意縁
T2217_.59.0726c27: 覺寂然同斷法執證法空故拔業心攝也。
T2217_.59.0726c28: 寛信義縁覺寂然同雖得法空勝劣玄隔。然
T2217_.59.0726c29: 依偏眞理同故攝第五也。信證僧正抄云。
T2217_.59.0727a01: 是第一僧祇内三種三妄執如次見修無學
T2217_.59.0727a02: 三道所斷也。聲聞･縁覺･證寂然界三乘人各
T2217_.59.0727a03: 經同三道斷彼三妄。然聲聞空我故攝唯
T2217_.59.0727a04: 蘊無我。縁覺與證寂然界空法故攝拔業
T2217_.59.0727a05: 因種。故疏云。如聲聞極觀察智解了唯蘊
| T2217_.59.0727a06: | 無我 | 乃至 | 此與聲聞異也 | 云云 | 亦云。行者如 |
| T2217_.59.0727a07: | 是觀察時 | 乃至 | 故名證寂然 | 云云 | 若分別配之 |
T2217_.59.0727a09: 故名是倶舍宗。經部攝拔業因種歟。我
| T2217_.59.0727a10: | 法倶空故。是稱成實宗 | 云云 | 又暹僧都記云。 |
T2217_.59.0727a12: 爲此寂然界。五教章云。六諸法但名宗謂一
T2217_.59.0727a13: 説部。一切我法唯假名都無體。故此通初教
| T2217_.59.0727a14: | 之始。此初教始義者今寂然界也 | 云云 | 或義 |
T2217_.59.0727a16: 第五心又法空邊第六攝也。例如犢子通
T2217_.59.0727a17: 第一第四二心矣私云。縁覺寂然人法二空
T2217_.59.0727a18: 雖異若約偏眞理同若依一僧祇攝攝縁
T2217_.59.0727a19: 覺也。以勝攝劣。是如聲聞藏攝縁覺菩薩
T2217_.59.0727a20: 藏攝大覺梵輔攝大梵。問。聲縁雖異同是
T2217_.59.0727a21: 湛寂人空理也。寂然菩薩既度一重法倒類
T2217_.59.0727a22: 水上蓮。何寂然菩薩立住心以縁覺不攝
T2217_.59.0727a23: 聲聞耶。依之六無畏中唯蘊無我爲一種
T2217_.59.0727a24: 攝縁覺更寂然別立矣。何。答。大師十住心
T2217_.59.0727a25: 專依論性相。經依別意趣開寂然故。故性
T2217_.59.0727a26: 相釋云素怛覽言因別意趣阿毘達摩依法
| T2217_.59.0727a27: | 相説 | 文 | 例亦爾。菩提心論中開二乘不明 |
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_.59.0727b15: | 談義之次記畢 金剛佛子頼瑜 | 生年 五十二 |
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_.59.0727c06: | 無縁乘心也 | 文 | 私云。眞心･事心者如次疏無 |
T2217_.59.0727c08: 心者大悲濟物利他行也。即正體後得觀門
T2217_.59.0727c09: 也。或復眞心是眞理。五重唯識中識性唯識。
T2217_.59.0727c10: 即遣相證性識也。故唯識章云。事爲相用。遣
| T2217_.59.0727c11: | 而不取。理爲性體。應求作證 | 文 | 事心即識 |
T2217_.59.0727c13: 應攝也。此釋意。眞心者即覺心不生義也。
T2217_.59.0727c14: 第二劫中不分二重故。宗家意不爾。無縁
T2217_.59.0727c15: 心又事心。法相唯談有爲識故。故釋無縁
| T2217_.59.0727c16: | 義云。觀阿陀那識了三界唯心 | 云云 | 異覺 |
T2217_.59.0727c18: 者眞理云心王也。二重別故。又義云。大乘
T2217_.59.0727c19: 行等三句通二種住心總標也。次釋成中依
| T2217_.59.0727c20: | 何以故徴問作二重答説。初如彼往昔 | 乃至 |
| T2217_.59.0727c22: | 乃至 | 知自心性者明覺心乘義。是超越二劫瑜 |
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
T2217_.59.0728a01: 僧祇。第二劫六喩正觀不可得空。以體法
| T2217_.59.0728a02: | 空觀頼耶法無我性故云第二重也 | 取意 | 私 |
T2217_.59.0728a04: 故。今云第二重也。又義。依大師住心次第。
T2217_.59.0728a05: 初劫中寂然界攝拔業。唯蘊拔業人無我分
T2217_.59.0728a06: 齊也。今對彼人無我。大乘法無我云第二
T2217_.59.0728a07: 重也。或又不云人法。三劫相望時。第二劫
T2217_.59.0728a08: 云第二重歟。問。今法無我中法者。指五蘊
T2217_.59.0728a09: 歟。答。或云。五蘊法也。但前即空帶拆法。今
T2217_.59.0728a10: 唯體法故法空有淺深也。私云。前即空覺云
T2217_.59.0728a11: 法也。故第三卷法無畏云離蘊之扼縛。法
| T2217_.59.0728a12: | 無我無畏云離法之扼縛 | 云云 | 六無畏中。既 |
T2217_.59.0728a14: 三劫釋云。此中十喩望前十喩復成戲論
| T2217_.59.0728a15: | 文 | 又第六無畏釋云。謂觀空性時。我之與蘊 |
| T2217_.59.0728a16: | 法及無縁自性無性 | 取意 |
| T2217_.59.0728a18: | 今欲明無縁他縁異故。以梵音甄之也 | 文 |
T2217_.59.0728a20: 義耶。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。偏約帶權説存五性各別義。是
T2217_.59.0728a23: 大日宗依佛隨自意趣正理説成立一切衆
| T2217_.59.0728a24: | 生皆成佛義也 | 文 | 或人云。闡提有三種。斷善･ |
T2217_.59.0728a26: 同相宗義。今約斷善及不定性云拆伏攝
T2217_.59.0728a27: 受也。但入正位者。見道已上也。故上文云。
| T2217_.59.0728a28: | 與小乘見道適齊。然不堕聲聞正位 | 文 | 彼 |
| T2217_.59.0728a29: | 宗意已得果亦迴心故。或本未入正位 | 云云 | 十 |
T2217_.59.0728b02: 擇分已起順決擇分未得果三類論之歟。四
T2217_.59.0728b03: 位迴心瑜伽雜集等意也。如住心論第五具
T2217_.59.0728b04: 辨也。或未入正位者。指無餘位云正位歟。
T2217_.59.0728b05: 二乘極位故。若爾爲顯不定性云未歟。定
T2217_.59.0728b06: 性入無餘故。又云。准疏第一云一闡提必
T2217_.59.0728b07: 死之疾二乘實際作證已死之人者。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。非實得益矣。故慈恩釋云。以衆生界
T2217_.59.0728b10: 無盡時故。無性有情不成佛故。大悲菩
| T2217_.59.0728b11: | 薩無成佛故 | 文 | 又定性隨分有信解心。祕密 |
T2217_.59.0728b13: 也。被上二類。意云。闡提･二乘未入大乘正
| T2217_.59.0728b14: | 位者。攝受令入是乘也 | 爲言 | 故云。普令同入 |
| T2217_.59.0728b15: | 是乘 | 文 | 或云。大師御所持本。入正位 | 云云 | 二 |
| T2217_.59.0728b16: | 本義釋。入正位 | 云云 | 故知以入正位本爲勝。 |
T2217_.59.0728b18: 化人既得受記。令未定入二乘正位者改
T2217_.59.0728b19: 小乘行。已入正位者。令其練根學菩薩也
| T2217_.59.0728b20: | 文 | 玄論第 七引之 | 此文約凡聖位論入未入歟。唯 |
T2217_.59.0728b22: 迦。二名阿闡底迦。三名阿顛底迦。一闡底
T2217_.59.0728b23: 迦。是樂欲義樂生死。阿闡底迦。是不樂欲
T2217_.59.0728b24: 義。不樂涅槃。故此二通斷善根人。不信･愚
T2217_.59.0728b25: 癡所覆蔽故。亦通大悲菩薩。大智大悲所
T2217_.59.0728b26: 薫習故。阿顛底迦名爲畢竟。畢竟無涅槃
T2217_.59.0728b27: 性故。此無性人亦得前二名也。前二久久
| T2217_.59.0728b28: | 當會成佛。後必不成 | 文 | 乃至者上法界衆生 |
T2217_.59.0728c01: 三乘性。故云乃至也。大師疏文次第闡提定
| T2217_.59.0728c02: | 性之文 | 云云 |
T2217_.59.0728c04: 縁乘之義也。謂住怨親平等觀普利一切
T2217_.59.0728c05: 衆生故云無縁也。異三界唯心義。故知無
T2217_.59.0728c06: 縁寛兼他縁義。他縁狹不唯心故。故知此
T2217_.59.0728c07: 無縁乘即是法無我性者。通二義總結歟。何
T2217_.59.0728c08: 者梵云等十二字是總標也。所謂以下別釋。
T2217_.59.0728c09: 別釋中二義各有結文。故知此無縁下二句。
T2217_.59.0728c10: 通二義總結也。問。無縁兼他縁。往心時專
T2217_.59.0728c11: 應立無縁乘名。例如住心品名。何不爾耶。
T2217_.59.0728c12: 答。立名隨宜。經既云無縁乘。大師立他縁
T2217_.59.0728c13: 名。顯無縁有他縁義歟。故他縁乘下注云
T2217_.59.0728c14: 無縁起悲也。又爲顯大小差異。專有自利
T2217_.59.0728c15: 利他不同歟。故第六心云。四量四攝齊他利
| T2217_.59.0728c16: | 行 | 文 |
T2217_.59.0728c18: 謂至第二劫方始能觀。前未能故。又擧始
| T2217_.59.0728c19: | 攝末故名爲始能 | 文 | 私云。方始與初始如 |
T2217_.59.0728c21: 故後釋從深至淺。擧初本識攝末七轉也。
T2217_.59.0728c22: 又或准大師釋他縁覺心但示八心者。第二
T2217_.59.0728c23: 劫中二心倶知八識中。他縁乘在初故云爾
T2217_.59.0728c24: 也。問。初劫是六識分齊也。何末那不云始
T2217_.59.0728c25: 觀乎。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: 若爾末那屬寂然界歟。或又經論中。唯無
T2217_.59.0728c28: 説七識之文故。故住心論第十云。唯蘊･拔
T2217_.59.0728c29: 業二乘但知六識。他縁覺心兩教但示八心。
T2217_.59.0729a01: 一道極無但知九識。釋大衍説十識。大日經
| T2217_.59.0729a02: | 王説無量心識無量身等 | 文 | 言阿陀那深細 |
T2217_.59.0729a04: 別名。唯識論云。或名阿陀那。執持種子及
| T2217_.59.0729a05: | 諸色根故 | 文 | 唯識論第三云。解深密經亦作 |
T2217_.59.0729a07: 於凡愚不開演。恐彼分別執爲我。以能執
T2217_.59.0729a08: 持諸法種子及能執受色根依處亦能執取
T2217_.59.0729a09: 結生相續故。説此識名阿陀那。無性有情
T2217_.59.0729a10: 不能窮底故説甚深趣寂種姓不能通達
T2217_.59.0729a11: 故名甚細。是一切法眞實種子。縁撃便生轉
T2217_.59.0729a12: 識波浪。恒無間斷猶如暴流。凡即無性。愚
T2217_.59.0729a13: 即趣寂。恐彼於此起分別執。堕諸惡趣障
T2217_.59.0729a14: 生聖道故。我世尊不爲開演。唯第八識有
| T2217_.59.0729a15: | 如是相 | 文 | 問。經云阿頼耶釋云阿陀那。其 |
T2217_.59.0729a17: 八識之別名。此通一切位也。又名無垢識。
T2217_.59.0729a18: 此名唯在如來地。阿頼耶名過失重故。最初
T2217_.59.0729a19: 捨故異熟識。菩薩將得菩提時捨。聲聞獨
T2217_.59.0729a20: 覺。入無餘依涅槃時捨無垢識體無有捨
T2217_.59.0729a21: 時。今無縁乘心亦應觀此。故住心品中云。
| T2217_.59.0729a22: | 皆以無所住而住其心。故亦令觀也 | 取意 | 私 |
T2217_.59.0729a24: 但異異熟名者。頼耶局七地以前不通八
T2217_.59.0729a25: 地已上。故又唯識疏及樞要有多釋中。一
T2217_.59.0729a26: 者約三位釋。謂我愛執藏位･善惡業果位
T2217_.59.0729a27: 相續執持位。頼耶名唯在初位。異熟名通初
T2217_.59.0729a28: 二位。約有漏位也。阿陀那名通第三位也
| T2217_.59.0729a29: | 取意 |
T2217_.59.0729b02: 者。即四悉檀中尚屬對治。非第一義也。悉
T2217_.59.0729b03: 檀者此云義宗而有四種。謂佛以四法各
T2217_.59.0729b04: 云義宗。一世間悉檀。二各各爲人悉檀。三對
| T2217_.59.0729b05: | 治悉檀。四第一義 | 文 | 私云。第二劫即心觀。是 |
| T2217_.59.0729b07: | 眞故屬對治也 | 爲言 | 問。四悉檀義如何。答。 |
| T2217_.59.0729b09: | 對治破惑。第一義入理 | 文 |
T2217_.59.0729b11: 心沒蘊中。以無性空門觀法無我。若失般
| T2217_.59.0729b12: | 若無所得方便即墮斷滅 | 文 | 私云。無所得方 |
| T2217_.59.0729b14: | 不可得空。空相亦不可得 | 文 | 即無所得義也。 |
| T2217_.59.0729b15: | 又鈔中釋方廣道人云。即清辨論師等也 | 文 |
T2217_.59.0729b17: 亂清辨空乎。故知若失護法中道方便者。
| T2217_.59.0729b18: | 亂清辨心境倶空義名惡取空 | 爲言 | 若不指 |
T2217_.59.0729b20: 可云惡取空乎。又此文以即空觀成屬
T2217_.59.0729b21: 對治悉檀之義。若非失第一義方便。何爲
T2217_.59.0729b22: 屬對治之因乎。又上文釋他縁心云。亦當
| T2217_.59.0729b23: | 以種種方便折伏攝受 | 文 | 指此云般若方 |
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。所謂於即空觀解有悲
T2217_.59.0729b27: 智方便。故上文釋寂然心云。若失方便多
T2217_.59.0729b28: 墮二乘地證小涅槃。然以菩提心勢力還
| T2217_.59.0729b29: | 能發起悲願 | 文 | 是大悲方便也。今文般若方 |
T2217_.59.0729c02: 勢力具悲智故。顯示不堕斷滅則非惡
T2217_.59.0729c03: 趣空也又下文釋初劫觀解云。畏墮斷滅
| T2217_.59.0729c04: | 故。不能盡理觀空 | 文 | 今又畏斷滅。般若方 |
T2217_.59.0729c06: 云。謂非一向空如清辨。非一向有如小乘。
| T2217_.59.0729c07: | 故名中道 | 文 | 准此釋。湛寂小乘同初時寂然 |
T2217_.59.0729c09: 知般若方便指第二劫中道觀也。然今疏意
T2217_.59.0729c10: 覺心不生同勝鬘寶性。故以般若不可同
T2217_.59.0729c11: 寂然歟。又准香象釋。寶性論等爲終教。般
T2217_.59.0729c12: 若中觀等爲始教初門。今疏同此歟。無性空
T2217_.59.0729c13: 讓般若故。此又違大師釋三論爲性宗故。
T2217_.59.0729c14: 又方廣道人者。鈔云。龍樹斥云。非佛法方廣
| T2217_.59.0729c15: | 亦是邪人法也 | 文 | 又疏家宗家意。有宗･空論 |
| T2217_.59.0729c17: | 失方便者。上文云。爾時心滯無爲法相 | 文 | 寂 |
T2217_.59.0729c19: 湛寂心雖已明顯。然渉事時根塵等當心者
T2217_.59.0729c20: 著無爲法。然以菩提心勢力修離著方便。
| T2217_.59.0729c21: | 觀察無性空 | 取意 | 彼既望湛寂。而寂然心云 |
T2217_.59.0729c23: 歟。又下文相望不定故。望中道即空云斷
T2217_.59.0729c24: 滅何失
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。清辨計若論世俗心境倶
T2217_.59.0729c27: 有。若依勝義心境倶空。失於中道名惡取
T2217_.59.0729c28: 空。濫方廣道人即濫同彼人也。又摩訶止觀
T2217_.59.0729c29: 云。方廣道人自以聰明。讀佛十喩自作義
T2217_.59.0730a01: 云。不生不滅如幻如化空幻爲體。龍樹斥
T2217_.59.0730a02: 云。非佛法方廣亦是邪人法也。今濫同彼人
| T2217_.59.0730a03: | 故云方廣等 | 文 | 三論玄 | 嘉祥 | 云。二方廣道人。 |
T2217_.59.0730a05: 失世諦有宛然而空故空名有。既失有亦失
| T2217_.59.0730a06: | 空。如斯之人亦失二諦 | 文 | 智論疏第一 | 惠影 |
T2217_.59.0730a08: 故云方廣道人。此人雖學大乘而失大乘
T2217_.59.0730a09: 旨。執之大過。執言。一切法無間假實之生與
| T2217_.59.0730a10: | 法。悉皆無如 | 文 | 私云。演密初釋違 |
T2217_.59.0730a12: 宗爲深。爲他縁覺心二重故。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。同時有二大徳
T2217_.59.0730a15: 法師。一名戒賢。一名智光。神解超倫聲高
T2217_.59.0730a16: 五印○以所承宗別立教不同。謂戒賢遠
T2217_.59.0730a17: 承彌勒･無著近踵護法･難陀。依深密等經
T2217_.59.0730a18: 瑜伽等論立三種教。謂初鹿薗説小乘法。
T2217_.59.0730a19: 雖説生空然未説法空眞理。故非了義。即
T2217_.59.0730a20: 四阿含等經。第二時中雖依遍計所執自性
T2217_.59.0730a21: 説諸法空。然猶未説依他圓成唯識道理
T2217_.59.0730a22: 故亦非了。即諸部薩婆若等教。第三時中方
T2217_.59.0730a23: 就大乘正理。具説三性三無性等唯識二諦。
T2217_.59.0730a24: 方爲了義。即解深密經等○第二智光論師。
T2217_.59.0730a25: 遠承文殊･龍樹。近禀提婆･清辨。依婆若等
T2217_.59.0730a26: 經中觀等論亦立三教。謂佛初鹿薗爲諸小
T2217_.59.0730a27: 根説小乘法明心境倶有。第二時中爲彼
T2217_.59.0730a28: 中根説法相大乘。明境空心有唯識道理。
T2217_.59.0730a29: 以根猶劣未能令入平等眞空故作是説。
T2217_.59.0730b01: 於第三時爲上根説無爲大乘。辨心境倶
| T2217_.59.0730b02: | 空平等一味爲眞了義 | 文 | 私云。立教淺深互 |
T2217_.59.0730b04: 師釋義。頗順智光所判矣性相二宗淺深宜
T2217_.59.0730b05: 然之故
T2217_.59.0730b06: 今大乘不可得空相空相等者。兩本義釋無
T2217_.59.0730b07: 初相字。抄無二相字。故義釋云。不可得空
| T2217_.59.0730b08: | 空相亦不可得 | 云云 | 鈔云。今大乘等者。對前 |
| T2217_.59.0730b10: | 得。是名不可得空也 | 文 | 暹記云。空相亦不 |
T2217_.59.0730b12: 上圓空理也。爲遣所執實我･實法。而且説
T2217_.59.0730b13: 諸法空義。若遣所執我･法畢後。於依他圓
| T2217_.59.0730b14: | 成二性。不可成空不空之定相也 | 文 | 阿字義 |
| T2217_.59.0730b15: | 第四 | 實範 | 云○又云。對前三乘但空故。云 |
| T2217_.59.0730b16: | 今大乘不可得空空亦不可得不可得空 | 云云 |
| T2217_.59.0730b17: | 又云。謂前劫中有通教菩薩○ | 具如上之 | 今則 |
T2217_.59.0730b19: 此則自性不可得空。故云。與前惡性空意復
| T2217_.59.0730b20: | 有殊矣 | 云云 | 有人云。今大乘不可得空相者。 |
| T2217_.59.0730b22: | 留無性空之故今遣彼。云亦不可得也 | 云云 |
| T2217_.59.0730b24: | 諸法無所空 | 文 | 空相亦不可得者遍計無也。 |
| T2217_.59.0730b25: | 故下云雖觀諸法無所有 | 文 | 故須離有離無道 |
T2217_.59.0730b27: 能遣空猶無所得故。云空相亦不可得也。
T2217_.59.0730b28: 雖觀已下四句存依圓也。亦與雖二字起盡
T2217_.59.0730b29: 可思之。故唯識論第七云。我法非有。空識
| T2217_.59.0730c01: | 非無。離有離無故契中道 | 文 | 同疏云。謂心 |
T2217_.59.0730c03: 無。我空即眞理。識即俗事○契中道者結
| T2217_.59.0730c04: | 前所言契會中道也 | 文 | 又云。是則契中道者。 |
T2217_.59.0730c06: 名處中道。謂二諦有不同清辨。二取無不
| T2217_.59.0730c07: | 同小乘。故處中道 | 文 | 私云。二諦者依圓二 |
| T2217_.59.0730c08: | 性。即前空 | 圓成 眞諦 | 識 | 依圓 俗諦 | 也。二取者能取所取。即 |
T2217_.59.0730c10: 定又三時教次第。初時小乘云有教。説依圓
T2217_.59.0730c11: 有故。第二時般若云空教。明遍計空故。第
T2217_.59.0730c12: 三時深密等云中道教。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。明離有離無中道故。故云故須離有離
T2217_.59.0730c15: 無道觀法無我性也。疏文可讀文點。今大
| T2217_.59.0730c16: | 乘不可得空。空相亦不可得 | 云云 | 問。唯識 |
T2217_.59.0730c18: 法我非人我乎。又彼云空識非無依圓存
T2217_.59.0730c19: 有。此何云觀蘊阿頼耶而唯局識乎。答。人
T2217_.59.0730c20: 無我初劫顯故。讓彼且擧法空顯人空也。
T2217_.59.0730c21: 或法空如帶人空故。故彼宗釋云。然且法
| T2217_.59.0730c22: | 空必帶生空 | 文 | 次觀阿頼耶者。擧識顯空 |
| T2217_.59.0730c24: | 文云。然阿頼耶有三種義 | 文 | 或法無我性即 |
T2217_.59.0730c26: 法相勝三論劣耶。答。明宗義寄彼宗雖談
T2217_.59.0730c27: 之。所存終別故。依之觀蘊阿頼耶等處即楞
| T2217_.59.0730c28: | 伽深密等 | 云云 | 引相宗經成義 | 文 | 覺自心本 |
| T2217_.59.0730c29: | 不生處如勝鬘寶性等 | 云云 | 引性宗經論成 |
| T2217_.59.0731a01: | 理 | 文 | 可思之。宗家依此判他縁覺心勝劣 |
T2217_.59.0731a03: 述心境倶有義。深密等中明境空心有義。般
T2217_.59.0731a04: 若等中成心境倶空義。故般若勝深密劣也。
T2217_.59.0731a05: 夫護法･清辨互以雖是非。非成鉾楯。故法
T2217_.59.0731a06: 藏釋云。色即是空清辨義立。空即是色護法
| T2217_.59.0731a07: | 義存。此乃相成非相破也 | 文 | 然内鑒冷然之 |
T2217_.59.0731a09: 深。性相分岐權實殊途。仍大師判二重勝
T2217_.59.0731a10: 劣分三乘差異耳。有人云。師云。於前清辨
| T2217_.59.0731a11: | 所立出難者。彼所立二諦唯是教門 | 云云 | 故 |
T2217_.59.0731a13: 偏空。有無教外有中故中亦偏。非中破也。
T2217_.59.0731a14: 而清辨所立。有表不有並遣四句。無表不
T2217_.59.0731a15: 無並遣。何云偏有偏空乎。護法門人且爲
| T2217_.59.0731a16: | 弘一教付此過也。祖師内證非鉾楯也 | 云 |
| T2217_.59.0731a17: | 云 | 護法聖智所證非有非無而有而無等者。二 |
| T2217_.59.0731a18: | 諦假理故。離情有無則聖智還有無也 | 云云 | ｣ |
T2217_.59.0731a20: 有二種。一證智二識智。識智分別體違相順。
T2217_.59.0731a21: 相順故説爲智。體違故説爲障也。智即是
T2217_.59.0731a22: 障名爲智障。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_.59.0731a24: | 惑故。是智之障故名智障也 | 略抄 | 唯識論第 |
T2217_.59.0731a26: 見而爲上首。見･疑･無明･愛･恚･慢等覆所
| T2217_.59.0731a27: | 知境無顛倒性。能障菩提名所知障 | 文 | 私 |
T2217_.59.0731a29: 隨順古昔諸菩薩等者。經云。如彼往昔如是
| T2217_.59.0731b01: | 修行者 | 文 | 問。今此行者眞言行歟。又顯行 |
T2217_.59.0731b03: 則云觀蘊阿頼耶。出所依經證云即楞伽
T2217_.59.0731b04: 解深密。明知顯乘行者也。又疏第三云。明三
T2217_.59.0731b05: 劫六無畏衆多心相。擬儀外跡顯修證深
| T2217_.59.0731b06: | 淺 | 文 | 此文又顯三劫六無畏是如常顯乘行。 |
| T2217_.59.0731b08: | 法相大乘以此爲宗。此則所謂菩薩乘也 | 文 |
T2217_.59.0731b10: 知顯乘行者耳。又義眞言行者也。經品號既
T2217_.59.0731b11: 云入眞言門住心品。所以初劫段云淨菩提
T2217_.59.0731b12: 心少分増明。第二劫釋心主自在明即是淨
T2217_.59.0731b13: 菩提心。第三劫中判世尊所以廣説如上諸
| T2217_.59.0731b14: | 心相者爲教眞言門觀行者 | 云云 | 又住心論第 |
T2217_.59.0731b16: 處相相續次第幾種。佛具答之。故經初品名
T2217_.59.0731b17: 曰住心。今經顯眞言行者住心次第。顯密
| T2217_.59.0731b18: | 二教差別亦在此中 | 文 | 斯則顯示大日所説 |
T2217_.59.0731b20: 徳二義。住心論中淺略深祕。如次顯教密教
T2217_.59.0731b21: 二行也。或云。於眞言行有一心三密修行。
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。顯行者釋尊所説三
T2217_.59.0731b24: 乘一乘等。各住自乘不知心相續是也密
T2217_.59.0731b25: 行者。大日所説三劫十住心續生次第是也。
T2217_.59.0731b26: 雖一心觀解。專期祕密莊嚴心。一生到彼
T2217_.59.0731b27: 寶處。故異顯耳。但至即楞伽等文幷擬儀
T2217_.59.0731b28: 外迹文者。自宗淺略與如常顯教融不融雖
| T2217_.59.0731b29: | 異教行相順故。云皆是擬儀外迹 | 顕乗 | 以明 |
| T2217_.59.0731c01: | 修證之深淺耳 | 眞言 淺略 | 也。大師又云。今經住心 |
| T2217_.59.0731c02: | 次第顯密差別亦在此中 | 云云 | 故知淺略又通 |
T2217_.59.0731c04: 乘人。當修行作觀即便於世間法教深生
T2217_.59.0731c05: 厭離。求大乘人。又於聲聞法教深生怖畏。
T2217_.59.0731c06: 此皆爲未知祕密藏者作此方便説耳。
T2217_.59.0731c07: 就此經宗。則五種三昧皆是開心實相門。
T2217_.59.0731c08: 如行者初住有相瑜伽。則是世間三昧。但
T2217_.59.0731c09: 於此中了知唯蘊無我。即是聲聞三昧。若
T2217_.59.0731c10: 以十縁生句觀諸蘊無性無生。即是菩薩三
T2217_.59.0731c11: 昧。餘如住心品中廣明。不同餘教以心性
T2217_.59.0731c12: 之旨未明故。五乘殊轍不相融會也。若更
T2217_.59.0731c13: 作深祕密釋者。如三重曼荼羅中五位三昧。
T2217_.59.0731c14: 皆是毘盧遮那祕密加持。其與相應者。皆可
| T2217_.59.0731c15: | 一生成佛。何有淺深之殊 | 文 | 私云。住心論淺 |
T2217_.59.0731c17: 眞言行也。但六無畏能寄齊眞言行。有淺深
T2217_.59.0731c18: 次第。與今深祕異歟。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: 同第七卷深祕。四箇大乘深祕。同第三卷祕
| T2217_.59.0731c21: | 密 | 云云 | 淺深無淺深隨宜歟 |
T2217_.59.0731c23: 宗所依出深密。如來藏縁起宗所依出楞伽
T2217_.59.0731c24: 經。如何。答。慈恩唯識述記云。所謂華嚴･深
| T2217_.59.0731c25: | 密･楞伽･厚嚴 | 云云 |
T2217_.59.0731c27: 卷心意識品説八識。第二卷法相品明三性。
T2217_.59.0731c28: 又無自性品明三無性。又唯識論中先説三
T2217_.59.0731c29: 能變八識。次説三性。後明三無性。經論符
T2217_.59.0732a01: 今次第矣。彼論第九云。即依此前所説三
T2217_.59.0732a02: 性立彼後説三種無性。謂即相･生･勝義無
T2217_.59.0732a03: 性。故佛密意説。一切法皆無自性。非性全
| T2217_.59.0732a04: | 無。 | 乃至 | 云何依此而立彼三。謂依此初遍計 |
T2217_.59.0732a06: 華故。依次依他立生無性。此如幻事託
T2217_.59.0732a07: 衆縁生。無如妄執自然性故假説無性
T2217_.59.0732a08: 非性全無。依後圓成實立勝義無性。謂即
T2217_.59.0732a09: 勝義由遠離前遍計所執我法性故假説無
T2217_.59.0732a10: 性。非性全無。如大虚空雖遍衆色而是衆
| T2217_.59.0732a11: | 色無性所顯 | 文 | 問。凡案三時教次第。無性 |
T2217_.59.0732a13: 中判第二釋勝故。三無性可後説。但至三
T2217_.59.0732a14: 時次第者華嚴經中明三性旨。性既最第一
T2217_.59.0732a15: 説也。故云三性先説無過。問。三無性既
T2217_.59.0732a16: 深密經顯了説。何唯識云佛密意説耶 答。
T2217_.59.0732a17: 或云。於三無性教有顯了･隱密。若顯説相
T2217_.59.0732a18: 生勝義三無性是顯了説。即深密經説是也。
| T2217_.59.0732a19: | 故義林章云。以顯了言説三無性 | 文 | 若依 |
T2217_.59.0732a21: 密説也。唯識密意説者此意也。故彼疏云。總
| T2217_.59.0732a22: | 密意説三種無性 | 文 | 故各據一義並不相 |
| T2217_.59.0732a23: | 違耳。問。楞伽經云。八九種種識 | 文 | 何今但 |
T2217_.59.0732a25: 因果合説九。楞伽第九頌云。八九種種識如
T2217_.59.0732a26: 水中諸波。依無相論同性經中。若取眞如
T2217_.59.0732a27: 爲第九者眞俗合説説故。今取淨位第八本
| T2217_.59.0732a28: | 識爲第九。染淨本識各別説故 | 文 | 唯識疏第 |
T2217_.59.0732b01: 別開。故言九識非是依他識體有九。亦非
| T2217_.59.0732b02: | 體類別有九識 | 文 | 私云。意一種第八識約因 |
| T2217_.59.0732b03: | 果染淨位分爲八九。非體別有九也 | 爲言 | 故 |
| T2217_.59.0732b05: | 開也。依此等意疏家楞伽説八識 | 云云 | 宗 |
| T2217_.59.0732b06: | 家他縁覺心但示八心 | 文 | 問。同性經無相論 |
T2217_.59.0732b08: 果報識。即阿梨耶。二執識。即末那。三塵
| T2217_.59.0732b09: | 識。即六識 | 乃至 | 境識倶泯即是空性。其空性 |
| T2217_.59.0732b10: | 者阿摩羅識 | 乃至 | 唯阿末羅識是眞如。如大 |
T2217_.59.0732b12: 見無定處所。識相清淨。唯無明･貪愛･習
T2217_.59.0732b13: 氣･業等客塵煩惱之所覆障。譬如清淨虚空
| T2217_.59.0732b14: | 四塵所障 | 文 | 此文既云眞如。何云淨第八 |
T2217_.59.0732b16: 淨別故。若爾識體可成十六。如何。答。淨
T2217_.59.0732b17: 位第八別立是依莊嚴經説也。故彼經云。如
| T2217_.59.0732b18: | 來無垢識 | 乃至 | 圓鏡智相應 | 文 | 既云圓鏡智相 |
T2217_.59.0732b20: 非七轉也。餘識非圓鏡相應故。又楞伽經
T2217_.59.0732b21: 上文云。依諸邪念法。是故有識生。八九種
| T2217_.59.0732b22: | 種識 | 文 | 既云生。有爲識體非眞如也但至 |
T2217_.59.0732b24: 依諸邪念法。邪念所起識唯有漏識。何云無
T2217_.59.0732b25: 漏識乎。答。依具二意。八識邪念所起故云
T2217_.59.0732b26: 依彼也。第九轉邪念得故云依。例如起
| T2217_.59.0732b27: | 信論云依不覺故説有始覺 | 云云 |
T2217_.59.0732b29: 性皆如幻等唯是自心。故華嚴覺林菩薩云。
T2217_.59.0732c01: 若人欲了知三世一切佛應觀法界性一切
| T2217_.59.0732c02: | 唯心造。正與此同 | 文 | 私云。唯識演祕中引此 |
T2217_.59.0732c04: 十七明第六地云。了達三界依心有。十二
T2217_.59.0732c05: 因縁亦復然。生死皆由心所作。心若滅者生
| T2217_.59.0732c06: | 死盡 | 云云 | 又第五十四云。菩薩知三界唯心三 |
| T2217_.59.0732c07: | 世唯心。而了知其心無量無邊 | 云云 | 此文同 |
T2217_.59.0732c09: 云。世親攝論第四無解。無性第四廣解十
T2217_.59.0732c10: 地經名體。言唯心者心識是一。唯言爲遣
T2217_.59.0732c11: 所取境義。由彼無故能取亦無。不遮心所
T2217_.59.0732c12: 不相離。故如説若無心所心未曾轉。三界
T2217_.59.0732c13: 唯心之言即顯三界唯識。即與欲等愛結相
T2217_.59.0732c14: 應墮在三界。即屬三界貪等結。此唯識言
T2217_.59.0732c15: 無有横計所縁不遣眞如所縁依他所縁。
| T2217_.59.0732c16: | 謂道諦攝根本後得二智所縁等 | 云云 | 邑法師 |
T2217_.59.0732c18: 在三界。與此愛結相應繋屬三界貪等。故
T2217_.59.0732c19: 言三界唯心。或此言欲等者即以欲界等
| T2217_.59.0732c20: | 餘二界。謂心心所屬此三界愛結也 | 文 | 私云。 |
T2217_.59.0732c22: 界。若不起三界惑業不可受三界苦。故
| T2217_.59.0732c23: | 知三界唯心之所爲也 | 爲言 | 彼宗意以華嚴三 |
T2217_.59.0732c25: 唯心又取事心心所。但阿頼耶者擧本攝末
T2217_.59.0732c26: 擧王包所。故抄上釋云。又擧始攝於末故
| T2217_.59.0732c27: | 名爲始能 | 文 | 問。欲色界中而有色法心能變 |
T2217_.59.0732c29: 法。何復云唯心耶。答。唯識疏云。此不然
T2217_.59.0733a01: 也。非但色無亦無貪等能取之心故。亦無
| T2217_.59.0733a02: | 餘虚空等識所取義。○故説三界唯心 | 文 | 義 |
T2217_.59.0733a04: 人執離心外別有貪信等。今爲遮彼故説
T2217_.59.0733a05: 三界唯心。無色中離心王外無別貪信等以
T2217_.59.0733a06: 爲能取心。又無色界雖有虚空無爲等然此
T2217_.59.0733a07: 等無爲亦不離心外別有是識之所取。恐
| T2217_.59.0733a08: | 計離心別有故説三界唯心 | 文 | 私云。依此 |
T2217_.59.0733a10: 信等行蘊少分故。又義云。以二界五蘊無色
T2217_.59.0733a11: 四蘊歸第八識云三界唯心歟。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_.59.0733a13: | 故。攝三界五蘊有爲俗事 | 蘊不攝 無爲故 | 歸無爲眞 |
T2217_.59.0733a15: 也。故唯識章釋攝末歸本云。所説理事眞
| T2217_.59.0733a16: | 俗觀等皆此門攝 | 文 | 又義云。遣三界五蘊事 |
| T2217_.59.0733a18: | 外更無一法 | 文 | 鈔云。無即一心則是能遣。縁 |
| T2217_.59.0733a19: | 爲萬法。乃目所無 | 文 | 又唯識章釋遣相證性 |
| T2217_.59.0733a21: | 不取。理爲性體。應求作證 | 文 | 問。若爾慈 |
T2217_.59.0733a23: 彼乎。答。隨義轉用故無失。是以五教章
T2217_.59.0733a24: 云。又如十地經云三界虚妄唯一心者攝論
T2217_.59.0733a25: 等約始教釋爲頼耶識等也。十地論約終
| T2217_.59.0733a26: | 教釋爲第一義眞心也 | 文 |
T2217_.59.0733a28: 三性相對辨有無。有者依圓也。無者遍計
| T2217_.59.0733a29: | 也。故下文云。然阿羅耶有三種義 | 文 | 一云但 |
| T2217_.59.0733b02: | 無也。故下釋云明蘊阿頼耶別縁起義 | 文 | 准 |
T2217_.59.0733b04: 幻事陽炎等故。問。所引莊嚴論中幻事譬
T2217_.59.0733b05: 遍計。豈不違彼乎。答。莊嚴文。如幻事以
T2217_.59.0733b06: 幻師所起義譬分別性妄心所起義也。此即
T2217_.59.0733b07: 當情顯現情有義。非觀心所觀理無謂也。豈
T2217_.59.0733b08: 爲知自性觀解耶。依之唯識論中。釋依他
T2217_.59.0733b09: 云如幻事等非有似有。明遍計云如空華
| T2217_.59.0733b10: | 等性相都無 | 第八文 | 釋圓成云如大虚空雖 |
| T2217_.59.0733b11: | 遍衆色而是衆色無性所顯 | 第九文 | 三性譬喩 |
T2217_.59.0733b13: 文幻事非有而有譬依他非有而有文。取此
T2217_.59.0733b14: 證蘊頼耶也。故疏云。了知自性如幻最與
| T2217_.59.0733b15: | 此經符會 | 文 | 又義云。今疏意如幻即通三性 |
| T2217_.59.0733b17: | 故是事非處有 | 等文 | 或譬依他非有似有也。 |
| T2217_.59.0733b18: | 當知虚妄分別有而非有 | 文 | 又以幻事有空 |
| T2217_.59.0733b20: | 有空不二。○乃名眞入法空悟唯識性 | 文 |
T2217_.59.0733b22: 雙辨有無耶。答。詮門･離言中道義異故。謂
T2217_.59.0733b23: 雙辨有無是表亦有亦無故詮門中道也。
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: 各有三性合論三性別論也。合論遍計是無
T2217_.59.0733b27: 依圓即有。又依圓非無遍計非有。故別論
T2217_.59.0733b28: 遍計情有理無如次有無。又理無非有情有
T2217_.59.0733b29: 非無故依圓各二義通二種。准知。又此合論
T2217_.59.0733c01: 別論若離言若詮門皆實空有不二爲宗。故
| T2217_.59.0733c02: | 疏下云。照空有不二悟唯識性 | 文 |
T2217_.59.0733c04: 有爲頼耶。是則簡異性宗眞妄和合二分不
T2217_.59.0733c05: 二頼耶。彼事理通融具分識也。此生滅一分
T2217_.59.0733c06: 縁起故云別縁起也。故法藏章下云。若依
T2217_.59.0733c07: 始教於阿頼耶識但得一分生滅之義。以
T2217_.59.0733c08: 於眞理未能融通但説凝然不作諸法。
T2217_.59.0733c09: 故就縁起生滅事建立頼耶。從葉等種辨
T2217_.59.0733c10: 體而生異熟報識爲諸法依。方便漸漸引
T2217_.59.0733c11: 向眞理故説熏等悉皆即空。如解深密經云
| T2217_.59.0733c12: | 乃至 | 若依終教。於此頼耶得理事通融二分 |
| T2217_.59.0733c13: | 義 | 乃至 | 不同前教業等生故 | 文 | 又法藏探玄 |
T2217_.59.0733c15: 立百法決擇分明。故無違諍。所説八識唯是
| T2217_.59.0733c16: | 生滅。如瑜伽雜集説 | 乃至 | 終教中少説法相 |
| T2217_.59.0733c18: | 來藏。隨縁成立具生滅不生不滅 | 乃至 | 如寶 |
| T2217_.59.0733c19: | 性等論説 | 文 | 私云。始教者相宗。即當他縁乘 |
T2217_.59.0733c21: 云業種生也。唯識第二云。酬因業力感第
| T2217_.59.0733c22: | 八識 | 取意 | 終教者性宗。義當覺心乘也。彼 |
T2217_.59.0733c24: 與前劫五喩等者。鈔云。謂前劫中有通教菩
T2217_.59.0733c25: 薩。從無性門達諸法即空。此則體法空。今
T2217_.59.0733c26: 則不爾。了法縁生故幻有。知縁無性故眞
T2217_.59.0733c27: 空。此則自性不可得空故云與前無性空意
| T2217_.59.0733c28: | 復有殊矣 | 文 | 私云。以雙照有無縁生中道 |
T2217_.59.0734a01: 正翻爲室等者。鈔上釋云。言蘊阿頼耶者。
T2217_.59.0734a02: 蘊謂諸蘊。阿頼耶此云巣室。即蘊之住位處
| T2217_.59.0734a03: | 也 | 文 | 疏第十六云。藏者梵云阿頼耶。此翻爲 |
T2217_.59.0734a05: 衆生各隨已分安住其中。既有此窟宅。即
T2217_.59.0734a06: 有善惡含藏。不能自出。如來已離如是阿
| T2217_.59.0734a07: | 頼耶窟宅故云無藏性也 | 文 | 金剛界儀軌云。 |
| T2217_.59.0734a08: | 心爲阿頼耶。善惡皆由心 | 文 | 私云。此善惡者 |
T2217_.59.0734a10: 蘊歟。第八識集諸法種子起現行故云蘊。
T2217_.59.0734a11: 蘊即聚集義也。又蘊是有爲義。蘊不攝無
T2217_.59.0734a12: 爲故。無爲無種故。爲顯諸法種子是有爲
T2217_.59.0734a13: 故云蘊歟。此識與諸蘊而爲能所藏。能
T2217_.59.0734a14: 藏識生滅相續所藏諸蘊生滅相續故云諸
T2217_.59.0734a15: 蘊於中生滅也。問。疏第一云。一切蘊阿頼
| T2217_.59.0734a16: | 耶業壽種子 | 文 | 此文非諸蘊即種子歟。如何。 |
T2217_.59.0734a18: 歟。或復蘊者三界五蘊從頼耶縁起故云諸
T2217_.59.0734a19: 蘊於中生滅也。故上文云三界唯心也。又
T2217_.59.0734a20: 唯識論第二云。此即顯示初能變識所有自
| T2217_.59.0734a21: | 相。攝持因果爲自相故 | 文 | 同疏云。自是總。 |
| T2217_.59.0734a22: | 因果是別。自相攝持因果二相爲自體故 | 文 |
T2217_.59.0734a24: 云諸蘊歟。又約因果二相則互有能所藏
T2217_.59.0734a25: 義。故彼疏云。能持種。種爲所藏此識是能
T2217_.59.0734a26: 藏也。是雜染法所熏所依。染法爲能藏此識
| T2217_.59.0734a27: | 爲所藏 | 文 | 私云。染種者有漏法皆名雜染。 |
T2217_.59.0734a29: 故演祕云。又能藏所藏皆通種現。無別體
| T2217_.59.0734b01: | 故 | 文 |
| T2217_.59.0734b03: | 性･依他起性･圓成實性皆不離心故 | 文 | 有人 |
T2217_.59.0734b05: 義。或有眞如縁起之義。唐智覺禪師唯識論
| T2217_.59.0734b06: | 中説縁起義爲宗 | 云云 | 此義不爾。其故智覺 |
T2217_.59.0734b08: 意於唯識。談眞如縁起義。何預彼宗義乎。
T2217_.59.0734b09: 彼華嚴清涼大師釋云。此唯識實性亦即是
| T2217_.59.0734b10: | 眞如定言不變。過歸彼輩 | 文 | 此又爲相宗 |
| T2217_.59.0734b12: | 如受薫持種。恐譯者誤 | 文 | 此又爲性宗義 |
T2217_.59.0734b14: 計於依他上起故。圓成又依他實性故。以
T2217_.59.0734b15: 不離故云具三義也。抄釋有其理也。故唯
T2217_.59.0734b16: 識論第八云。此中意説。三種自性皆不遠離
| T2217_.59.0734b17: | 心心所法。謂心心所及所變現 | 疏云。謂心心所 即自證分及所變 |
| T2217_.59.0734b18: | 現即相 見分文 | 衆縁生故如幻事等。非有似有誑惑 |
| T2217_.59.0734b19: | 愚夫 | 疏云愚夫等不 了謂爲實有 | 一切皆名依他起性。愚 |
T2217_.59.0734b21: 華等。性相都無一切皆名遍計所執。依他起
T2217_.59.0734b22: 上彼所妄執我法倶空所顯識等眞性名圓
| T2217_.59.0734b23: | 成實。 | 疏云。此空所顯識及所一 切相分等眞性名圓成實文 | 是故此三不 |
| T2217_.59.0734b24: | 離心等 | 文 | 疏云。故此三性不 離心心所相分等文 |
| T2217_.59.0734b25: | 故應知三性倶眞實者。莊嚴論第四 | 彌勒頌 無著釋 | 云。 |
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。此中應知三性倶是眞
| T2217_.59.0734b29: | 實。離二者 | 乃至 | 由自性無戲論不可説故。三 |
T2217_.59.0734c02: 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。由本來清淨故。二者無垢清
T2217_.59.0734c04: 淨。由離客塵故。此二清淨由三種譬喩可
T2217_.59.0734c05: 得顯現。謂空金水。如此三譬一則倶譬自
T2217_.59.0734c06: 性清淨。由空等非不自性清淨故。二則倶
T2217_.59.0734c07: 譬無垢清淨。由空等非不離客塵清淨故。
T2217_.59.0734c08: 偈曰。法界與世間未曾有少異。衆生癡盛
T2217_.59.0734c09: 故著無而棄有。釋曰。法界與世間未曾有少
T2217_.59.0734c10: 異者。非法界與世間而有少異。何以故。法
T2217_.59.0734c11: 性與諸法無差別故。衆生癡盛故著無而
T2217_.59.0734c12: 棄有者。由衆生愚癡熾盛於世間無法不
| T2217_.59.0734c13: | 應著而起著。於如如有法不應捨而棄 | 文 |
T2217_.59.0734c15: 及二淨等意或依釋初眞實第二眞實第三
T2217_.59.0734c16: 眞實文明此句也。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。而有二義。一者三性各別論眞實。二者
T2217_.59.0734c19: 三性無礙論眞實。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。如彼可得故通達世
T2217_.59.0734c22: 諦實。第二無礙義者遍計依他皆以圓成而
T2217_.59.0734c23: 爲體。故下疏云。如彼無體故得入第一義。
T2217_.59.0734c24: 又華嚴抄云。情有即理無。縁生即無性。皆
| T2217_.59.0734c25: | 是眞實也 | 文 | 私云。各別眞實者遍計情有依他 |
| T2217_.59.0734c27: | 譬説云。如彼可得故通達世諦實 | 文 | 法説云。 |
| T2217_.59.0734c28: | 衆生癡盛故著無而棄有 | 文 | 譬説擧依他遍計 |
T2217_.59.0735a01: 文無礙眞實同故不別擧歟。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
T2217_.59.0735a03: 癡惠相應執我法故云癡盛故著也。故唯
T2217_.59.0735a04: 識論第八云。有義第六第七心品執我法者
T2217_.59.0735a05: 是能遍計。唯説意識能遍計故意及意識名
T2217_.59.0735a06: 意識。故計度分別能遍計故執我法者必是
| T2217_.59.0735a07: | 惠故。二執必與無明倶故 | 文 | 著者通二執。虚 |
T2217_.59.0735a09: 無。妄心著彼成實有執故。故著無者顯依
T2217_.59.0735a10: 他遍計眞實也。而棄有者。有者眞有圓成眞
T2217_.59.0735a11: 實也。妄心計著情有故棄捨圓成眞有也。
T2217_.59.0735a12: 又無礙眞實者遍計理無依地非有皆顯圓
T2217_.59.0735a13: 成故云圓成爲體也。遍計依他空爲門顯
| T2217_.59.0735a14: | 圓成故。故章云。空爲門故入於眞性 | 文 | 不 |
T2217_.59.0735a16: 變耳。故譬説云如彼無體故得入第一義。法
T2217_.59.0735a17: 説判法界與世間未曾有少異。法界者圓成
T2217_.59.0735a18: 世間者餘二性也。以不離故云未曾有少異
T2217_.59.0735a19: 也。故譬中不云無性即第一義也。二性又
T2217_.59.0735a20: 歸圓成眞有論眞實故云無礙。不同華嚴
T2217_.59.0735a21: 三性一際論相即。故清涼性相兩宗十別中
T2217_.59.0735a22: 立三性即離別也。抄二義中初義順本文
| T2217_.59.0735a23: | 歟。本頌云三應釋中應知應斷應淨 | 文 | 既遍 |
T2217_.59.0735a25: 云眞實也。淨分依他是二淨攝故。具如下
T2217_.59.0735a26: 辨也。問。法相華嚴三性即離爲異。若爾
T2217_.59.0735a27: 三論天台三性云何異耶。答。大乘玄二諦義
| T2217_.59.0735a28: | 嘉祥 | 云。三性者依他･分別･眞實。分別性者 |
T2217_.59.0735b01: 爲種子所依故名依他。眞實性者二無我
T2217_.59.0735b02: 眞如。三無性者。知塵無相故言分別無相
T2217_.59.0735b03: 性。依他無生性者知本識無生故言無生
T2217_.59.0735b04: 性。知無我理無性故眞實無生性。三論云。
T2217_.59.0735b05: 無性法亦無。他宗不遣三無性。今論遣三
| T2217_.59.0735b06: | 無性故 | 云云 | 私云。三論三性三無性義雖同 |
| T2217_.59.0735b08: | 台大乘止觀下 | 南岳 | 云。總明三性者謂出纒 |
T2217_.59.0735b10: 和合名阿梨耶識。此即依他性。六識七識妄
| T2217_.59.0735b11: | 總分別悉名分別性 | 文 | 又云。更有一義。就 |
T2217_.59.0735b13: 染之眞。即名眞實性。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_.59.0735b15: | 合無二。即是依他性也 | 文 | 私云。初釋。眞實性 |
T2217_.59.0735b17: 也。後釋。於在纒依他染淨分眞實分別二
T2217_.59.0735b18: 性也。二義雖異三性一際二義雙融義全同
T2217_.59.0735b19: 華嚴。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三種。一染污分。二清
T2217_.59.0735b21: 淨分。三染污清淨分。依何義説此三分。於
T2217_.59.0735b22: 他性中分別性爲染污分。眞實性爲清淨
T2217_.59.0735b23: 分。依他性爲染污清淨分。依此義故説三
T2217_.59.0735b24: 分釋曰。阿毘達磨修多羅中説分別性以煩
T2217_.59.0735b25: 惱。爲性。眞實性以清淨品爲性。依他性由
T2217_.59.0735b26: 具兩分以二性爲性。故説法有三種○
T2217_.59.0735b27: 此上論文又眞該妄末。相無不攝。妄徹眞
T2217_.59.0735b28: 源。體無不寂。眞妄交徹二分雙融無礙全
| T2217_.59.0735b29: | 攝。思之可見 | 文 | 故知彼三論雖遣三無性 |
T2217_.59.0735c02: 由能所畢竟無故者。私云。依此釋者。頌離
T2217_.59.0735c03: 二者能取所取云二。畢竟無釋離歟。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: 不離不一不異。如鏡上能照所照用不離
T2217_.59.0735c06: 鏡。而愚夫依虚妄熏習力執心離境執境
| T2217_.59.0735c07: | 離心。斯則迷依他内境 | 相分 | 彼上起所取遍 |
| T2217_.59.0735c08: | 計所執。迷依他内心 | 見分 | 彼上起能取遍計 |
T2217_.59.0735c10: 此二取離依他相見計故云離二也。又依
T2217_.59.0735c11: 他相見不即不離也。然遍計二執偏離故云
T2217_.59.0735c12: 離二也。又二者我法也。此我法二種離内
T2217_.59.0735c13: 境故云離二也。問。譬中云二迷顯現。何
T2217_.59.0735c14: 明都無義耶。答。是法譬影略互顯三性眞
T2217_.59.0735c15: 實別融二義也。又法説中遍計擧無礙眞實
| T2217_.59.0735c16: | 依他擧各別眞實互顯也 | 爲言 | 問。虚實相對 |
| T2217_.59.0735c18: | 遣虚存實識 | 文 | 非遍計遣虚依圓存實耶。答。 |
T2217_.59.0735c20: 也。二智境故。遍計約情實云眞實。遍計一
T2217_.59.0735c21: 性通虚實二義。故對理無虚情有云實也。
T2217_.59.0735c22: 無礙論眞實。唯圓成故非難歟
T2217_.59.0735c23: 迷依者。鈔云。謂依他性與迷分別爲所依
| T2217_.59.0735c24: | 故。故名迷依。由此能起諸分別故 | 文 | 私云。 |
T2217_.59.0735c26: 計故
T2217_.59.0735c27: 無説無戲論者。唯識論第二云。謂空無我所
T2217_.59.0735c28: 顯眞如有･無･倶･非心言路絶與一切法非
| T2217_.59.0735c29: | 一異等。是法眞理。故名法性 | 文 | 私云。此文 |
T2217_.59.0736a02: 故云無説。心行亦寂故云無戲論也。故慈
T2217_.59.0736a03: 恩理趣分疏中釋經謂貪欲性無戲論等文
| T2217_.59.0736a04: | 云。超過尋思言議故云無戲論 | 取意 | 今絶尋 |
| T2217_.59.0736a06: | 何別云無説乎。答。次下句三應及二淨 | 文 |
T2217_.59.0736a08: 云無説。嘆菩提故云無戲論也。二淨者自
T2217_.59.0736a09: 性淨無垢淨故
T2217_.59.0736a10: 謂眞實性眞實者。准下彼事無體故得入第
T2217_.59.0736a11: 一義之文。今此眞實性局眞理歟。二性云
T2217_.59.0736a12: 彼事圓成云第一義故。又彼論法説頌云。
| T2217_.59.0736a13: | 法界與世間未曾有少異 | 文 | 釋論云。法性 |
| T2217_.59.0736a14: | 與諸法無差別故 | 文 | 法界法性是眞如異名 |
T2217_.59.0736a16: 通理智歟 轉依言兼理智故。又擧依他
T2217_.59.0736a17: 云虚妄分別。唯染分依他故。淨分依他攝圓
T2217_.59.0736a18: 成歟已上二義中初義約常無常門圓成後
T2217_.59.0736a19: 義約漏無漏門圓成也。故唯識樞要上云。三
T2217_.59.0736a20: 性有二諦。一常無常門。常爲圓成。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_.59.0736a23: | 槃並圓成故 | 文 | 又唯識論第八云。有漏心等定 |
| T2217_.59.0736a25: | 屬依他。無顛倒故圓成實攝 | 文 | 二義中後義 |
| T2217_.59.0736a27: | 三應及二淨二淨三譬顯 | 文 | 釋論云。三應。謂 |
T2217_.59.0736a29: 淨。二淨謂一者自性清淨。由本來清淨故。
| T2217_.59.0736b01: | 二者無垢清淨。由離客塵故 | 文 | 既依他云應 |
T2217_.59.0736b03: 如次理智二法。自性淨無垢淨義可然故。但
T2217_.59.0736b04: 法界與世間者。法界唯理世間但有漏故擧
T2217_.59.0736b05: 唯圓唯依法而顯通二性無漏心歟。又彼
T2217_.59.0736b06: 論釋如云有法世間云無法。依此文。擧唯
T2217_.59.0736b07: 圓唯遍而顯通二性有爲心歟
T2217_.59.0736b08: 次説求眞實譬喩者。問。今此譬説至何文
| T2217_.59.0736b09: | 耶。答。觀義云。正譬説二種迷 | 乃至 | 通達世諦 |
| T2217_.59.0736b10: | 實二行八句頌也。兼通彼事無體故 | 乃至 | 可得 |
T2217_.59.0736b12: 也。問。何應知所治體等頌非譬説耶。答。彼
T2217_.59.0736b13: 通妨故且約正釋論之也。又彼頌等更有
T2217_.59.0736b14: 法説故。又義云。諸頌皆求眞實譬喩也。通
| T2217_.59.0736b15: | 妨依正釋譬喩起故攝彼也 | 云云 | 私云。本論 |
T2217_.59.0736b17: 次配顯矣。文言無偏頗法譬齊等耳。彼
T2217_.59.0736b18: 事無體故等更設譬合雙轉釋前法譬餘義
T2217_.59.0736b19: 歟。若爾何偏屬譬説耶
T2217_.59.0736b20: 如幻師依呪術力等者。本論中有譬字也。今
T2217_.59.0736b21: 此文釋上頌中。又如下釋下二句倒因已
T2217_.59.0736b22: 上釋上二句。各有開譬合譬。二段文。各如
T2217_.59.0736b23: 是下釋合譬已上釋開譬也。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: 計文顯以木石可譬圓成也。所以法説三
T2217_.59.0736b28: 性具擧。譬説頌無圓成。釋中擧木微性喩
| T2217_.59.0736b29: | 圓成也 | 云云 | 或云 | 印俊 | 以幻師呪術力喩能變 |
T2217_.59.0736c02: 他。下云木石是也。即實木石也。此木石等
T2217_.59.0736c03: 爲因變金等相喩所執也。今木石爲所執
T2217_.59.0736c04: 二迷之因故云迷因也。所以頌中幻師譬
T2217_.59.0736c05: 依他是約能變計依他也。下木等實境譬
T2217_.59.0736c06: 圓成是取木等四微體故云實境也。此義
T2217_.59.0736c07: 雖順頌文違變木石之文。今木石擧所變
T2217_.59.0736c08: 法。何爲能變因矣。若能變者應云木石變
T2217_.59.0736c09: 乎。道範云。依呪術因縁力故於草木等上
T2217_.59.0736c10: 假施設顯現似金銀等物是依他也。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。實草木喩依圓二性。若細合喩者
T2217_.59.0736c13: 以草木等總相喩依他。是草木等所有色･
| T2217_.59.0736c14: | 香･味･觸四微性喩圓成也 | 云云 | ○私云。變木 |
T2217_.59.0736c16: 釋幻事喩。於此幻事有二。一者假事幻。謂
T2217_.59.0736c17: 依呪術力因縁所變現之木石等也。喩之
T2217_.59.0736c18: 依他似有也。二者實事幻。謂於假事幻愚
T2217_.59.0736c19: 夫不見因縁而見實木石等也。喩之遍計
T2217_.59.0736c20: 也。故知今木石等者等金木也。是依他也。
T2217_.59.0736c21: 所以依呪術所變假木石等上起情實木石
T2217_.59.0736c22: 等故云變木石等以爲迷因也。迷是實事幻
T2217_.59.0736c23: 即遍計也。但合譬中。依他性者類上木石。種
T2217_.59.0736c24: 種分別者所執也。意云。謂作依他起所執
| T2217_.59.0736c25: | 之倒因如假木石之爲實木石之因也 | 爲言 |
T2217_.59.0736c27: 依他也。虚妄分別故。爲顛倒因合以爲迷因。
T2217_.59.0736c28: 文句相對分明故。如是虚分別等句合譬標
| T2217_.59.0736c29: | 句也。此義爲勝 | 云云 | 次下幻像金等者等取 |
T2217_.59.0737a02: 像金皆通假實故喩依遍二性也。問。頌
T2217_.59.0737a03: 見幻師譬依他幻事喩遍計。何但幻事分
T2217_.59.0737a04: 二種耶。答。釋中以幻師呪術爲變木石
T2217_.59.0737a05: 之因縁。是當依他衆縁。但頌文爲取所起
T2217_.59.0737a06: 幻事兼擧能起縁而顯假事幻也。次諸幻
T2217_.59.0737a07: 事者取實事幻譬遍計也。或本云。如彼眞
| T2217_.59.0737a08: | 幻事 | 云云 | 疏主爲顯實事幻眞替諸歟。若幻 |
T2217_.59.0737a10: 幻事譬依他。非能所相違乎。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
T2217_.59.0737a12: 唯識論意同矣。不可異求耳。問。於幻事
T2217_.59.0737a13: 分假實。依憑安在乎。答。樞要下云。中邊
T2217_.59.0737a14: 論説八喩通依他所執二性。假喩依他實
| T2217_.59.0737a15: | 喩所執 | 文 | 是其證也。演祕第七云。中邊據 |
| T2217_.59.0737a16: | 彼幻事體及能執心所執木等通喩二性 | 文 |
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_.59.0737a20: | 非妄執所縁境故 | 文 | 範義。初義同觀後義以 |
T2217_.59.0737a22: 等實境喩眞實性義矣。當知眞草木圓成。
T2217_.59.0737a23: 假草木依他。實草木遍計也。故彼論下文云。
T2217_.59.0737a24: 色識爲迷因。識識爲迷體。釋曰。彼迷境名
| T2217_.59.0737a25: | 色識。彼能迷名識識 | 文 | 此文既云依他色心 |
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。以依他･分
T2217_.59.0737a29: 別如次譬上幻者及幻事也。今謂不爾。二
T2217_.59.0737b01: 相倶譬幻事。有假實故。但標幻者是爲
| T2217_.59.0737b02: | 取幻事也。意幻者之幻事 | 爲言。中川上人點 本幻者幻事。云云 |
T2217_.59.0737b04: 乎。又多本中皆無幻者二字。疏主爲顯幻
T2217_.59.0737b05: 事通二性省幻者二字歟。或云是依了知
T2217_.59.0737b06: 所執理無與依他假有而無性義故悟入圓
| T2217_.59.0737b07: | 成也。上所云求眞實者求入圓成也 | 云云 |
T2217_.59.0737b09: 他似有世諦邊故。又求眞實義何必局圓成
T2217_.59.0737b10: 乎。若爾違如彼可得故通達世諦實文故。所
T2217_.59.0737b11: 以應知應斷應淨求三性眞實義故
T2217_.59.0737b12: 又如幻者幻事體亦不可得者。鈔云。此中剩
| T2217_.59.0737b13: | 箇不字。應云如幻者幻事體亦可得 | 文 | 私云。 |
T2217_.59.0737b15: 無不字矣
T2217_.59.0737b16: 此譬虚妄分別者。此虚妄分別者唯依他性
T2217_.59.0737b17: 也。上文云虚分別依他性故。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_.59.0737b19: | 妄分別 | 文 | 又第七引中邊云。虚妄分別有於 |
| T2217_.59.0737b20: | 此二都無 | 文 | 釋云。此頌且依染依他説 | 文 | 當 |
T2217_.59.0737b22: 妄故。問。世諦實應知應斷義異。何唯擧依
T2217_.59.0737b23: 他乎。答。擧依他顯遍計歟。或約勝唯
T2217_.59.0737b24: 擧依他歟。或二諦影略互顯歟。或又虚妄
T2217_.59.0737b25: 與分別爲二性歟。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: 無體等頌意也。又云。上頌明幻師幻事無
| T2217_.59.0737b29: | 體。此文限幻事無體。未必轉釋上文歟 | 云云 |
T2217_.59.0737c02: 又云彼幻事無體故。彼事者指上幻事即
T2217_.59.0737c03: 依他。如上文云此譬虚妄分別也。或通依･
T2217_.59.0737c04: 遍。如上文云依他分別亦無實體也。問。
| T2217_.59.0737c05: | 合説中彼二迷無體 | 文 | 何唯云依他耶。答。 |
T2217_.59.0737c07: 歟。已轉位染分依他亦可斷。故若不爾違
T2217_.59.0737c08: 次下文中明依他非有而有等故。或二迷者
T2217_.59.0737c09: 二性歟。眞實境者釋中云木等實境。是譬
| T2217_.59.0737c10: | 圓成也。所以得假 | 依 | 實 | 遍 | 幻事木等無體故 |
| T2217_.59.0737c11: | 即得眞實木等體也 | 爲言 | 故合譬云。得轉依 |
| T2217_.59.0737c12: | 時即得眞實性義也 | 文 | 當知上段中明依他 |
| T2217_.59.0737c13: | 兼遍計 | 有義成三性別論眞實義。今文中明 |
| T2217_.59.0737c14: | 遍計 | 影依他 | 無義辨三性無礙眞實義也。前 |
T2217_.59.0737c16: 通理智。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_.59.0737c18: | 槃並圓成故 | 文 | 又彼事無體故等頌次下本論 |
T2217_.59.0737c20: 迷自在行。倒因無體故無倒自在轉。釋曰。
T2217_.59.0737c21: 迷因無體故無迷自在行者。世間木石等雖
T2217_.59.0737c22: 復無體而爲迷因。若得無迷行則自在不
T2217_.59.0737c23: 依於他。倒因無體故無倒自在轉者。如是
T2217_.59.0737c24: 依未轉時雖復無體而爲倒因。若得轉時
| T2217_.59.0737c25: | 由無倒故聖人得自在依自在行 | 文 | 私云。 |
T2217_.59.0737c27: 具無性義。二障未斷故爲妄心所縁境。故
T2217_.59.0737c28: 云爲倒因也。已轉依位二障斷故。能遍計
T2217_.59.0737c29: 妄心盡故。見道已上聖人離二種相自在行
| T2217_.59.0738a01: | 也 | 爲言 |
T2217_.59.0738a03: 遍計依他無體無性義也。彼處者依他起處
| T2217_.59.0738a04: | 也。有者前二迷也 | 云云 | 私云。此文幻事顯有 |
T2217_.59.0738a06: 文唯明遍計有無義也。故釋云。有謂幻像事
| T2217_.59.0738a07: | 彼處顯現故 | 等文 | 上文中以幻像事譬分別 |
T2217_.59.0738a09: 有等義顯依他非有似有也。故合説文此幻
T2217_.59.0738a10: 即譬諸蘊。是故當知虚妄分別有而非有文
| T2217_.59.0738a11: | 復次虚妄分別非有而有 | 文 | 既云諸蘊三界 |
T2217_.59.0738a13: 別。能遍計依他也。故唯識疏云。虚妄分別
T2217_.59.0738a14: 有即有三界虚妄心也○即能分別。分別
| T2217_.59.0738a15: | 境故。起執故 | 文 | 故知虚妄分別言唯在依他 |
T2217_.59.0738a17: 非有而有於一法二義爲顯兩義無偏頗
T2217_.59.0738a18: 作順逆釋。例如不生而生生而不生矣。又
T2217_.59.0738a19: 義云。上一頌明遍計情有理無義故云有而
T2217_.59.0738a20: 非有也。有而言未必似有歟。又案頌次第。
T2217_.59.0738a21: 是事者指上二迷彼事故正是遍計也。後頌
T2217_.59.0738a22: 明依他非有似有故云非有而有。故結後
T2217_.59.0738a23: 頌云此幻即譬諸蘊也。是故已下文更述兩
T2217_.59.0738a24: 頌意也。又上是事言正變計兼依他歟。此幻
T2217_.59.0738a25: 事有假實故彼處文可通依圓歟。又虚妄
T2217_.59.0738a26: 分別言所執又彼所起故云爾歟。二義中前
T2217_.59.0738a27: 義順文歟。非有而有等而字起盡是顯即無
T2217_.59.0738a28: 而有義。故即似有假有義也。或人云。唯識等
T2217_.59.0738a29: 中或云假有實無或云非有似有。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: 意云遮遍計情有也。是執空義也。指徴法
T2217_.59.0738b03: 師意虚假體云實無也。體空意也。又非有
T2217_.59.0738b04: 者非圓成眞有故云非有。似有者似遍計
T2217_.59.0738b05: 情有故云似有也
T2217_.59.0738b06: 如是有體與無體無二者。此文釋頌第三句
T2217_.59.0738b07: 也。彼論正文牒後二句明此釋。故由此下
T2217_.59.0738b08: 釋第四句也。但後頌第三句無體體無二是
T2217_.59.0738b09: 不二義分明。今頌不二義難得。然文點可
T2217_.59.0738b10: 讀有體與無而有也。意云。有體與無體不
| T2217_.59.0738b11: | 二而有也 | 爲言 |
T2217_.59.0738b13: 蘊。是故當知十字無之。何疏加之耶。答。本
T2217_.59.0738b14: 論中此間有兩頌。今疏虚妄分別以下文略
T2217_.59.0738b15: 頌引釋。故論云。偈曰。説有二種光而無
T2217_.59.0738b16: 二光體。是故説色等有體即無體。釋曰。説
T2217_.59.0738b17: 有二種光而光無二體者此顯虚妄分別有
T2217_.59.0738b18: 而非有。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: 者由此義故説色等有體即是無體。偈曰。
T2217_.59.0738b21: 無體非無體非無體即體。是故説色等無
T2217_.59.0738b22: 體體無二。釋曰。無體非無體非無體即體者
T2217_.59.0738b23: 此顯虚妄分別非有而有。何以故。非有者
T2217_.59.0738b24: 彼二光無體。由無實體故。而有者彼二光
T2217_.59.0738b25: 非無體。由光顯現故。説色等無體體無二
T2217_.59.0738b26: 者由此義故。故説色等無體與體而無有
| T2217_.59.0738b27: | 二 | 文 | 私云。此二行頌雖二光説有而非有非 |
| T2217_.59.0738b29: | 意以二光二義譬上幻事二義也 | 爲言 | 故加 |
T2217_.59.0738c02: 行頌明依他有無二義也。此幻即譬諸蘊者。
| T2217_.59.0738c03: | 上幻事譬遍計故此幻事又譬依他也 | 爲言 |
| T2217_.59.0738c05: | 蘊非依他五蘊 | 云云 | 私云。上二頌唯譬説無 |
T2217_.59.0738c07: 者依憑安在乎。頌幷釋中云色等。擧色蘊
T2217_.59.0738c08: 非等取餘四蘊乎。此非依他五蘊耶又上
| T2217_.59.0738c09: | 釋蘊阿頼耶云。謂諸蘊於中生滅 | 文 | 豈云遍 |
T2217_.59.0738c11: 所引論文偏爲證觀蘊阿頼耶知自性如幻
T2217_.59.0738c12: 等義也。前後諸文顯遍計則引證成無用
T2217_.59.0738c13: 歟。疏中加此幻即譬諸蘊句良有以也。故
T2217_.59.0738c14: 引彼論畢釋云彼論明觀察蘊阿頼耶了知
| T2217_.59.0738c15: | 自性如幻。最與此經符會。故具出之 | 文 | 既 |
T2217_.59.0738c17: 幻事哉。定知諸蘊云遍計誤甚也。問。於
| T2217_.59.0738c18: | 虚妄分別釋而有義云。彼二影顯現 | 文 | 非所 |
| T2217_.59.0738c20: | 無實體 | 文 | 非遍計體用都無義耶。故知約 |
| T2217_.59.0738c21: | 所執情有理無釋有而非有等義 | 見 | 如何。答。 |
T2217_.59.0738c23: 無二義是遍計乎。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: 一體上有二影生。更互相望不即不離。諸心
| T2217_.59.0738c26: | 心所由縁起力其性法爾如是而生 | 文 | 太鈔 |
T2217_.59.0738c28: 二分生。即見相分別故不即。無離自體分
| T2217_.59.0738c29: | 別見相分故名不離 | 文 | 此釋分明歟。又莊嚴 |
| T2217_.59.0739a01: | 論正文云。有者彼二光顯現故 | 文 | 次彼二都無 |
| T2217_.59.0739a03: | 他分別二相亦無實體 | 文 | 故無過。又彼論今 |
| T2217_.59.0739a04: | 正文云。有者彼二光顯現故 | 文 | 又下説求染 |
T2217_.59.0739a06: 如是諸分別二實應遠離。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: 別界共無明及諸餘惑故得生起○二實謂
| T2217_.59.0739a09: | 所取實及能取實。如是實染污應求遠離 | 文 |
T2217_.59.0739a11: 性乎。又依他見･相二分云能取所取歟。本
T2217_.59.0739a12: 文云光今所引改云影。處處文如此。唯識
T2217_.59.0739a13: 依他八喩中光影爲一喩。顯色十二光與影
T2217_.59.0739a14: 別也。今以影替光。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: 由此有而非有非有而有有無不二故能遮
T2217_.59.0739a17: 彼二及小乘故。言建立者應言建立不建
T2217_.59.0739a18: 立。前叙外計處云建立淨不建立無淨。計
T2217_.59.0739a19: 建立者。建立一切依此修行。謂之爲淨。不
T2217_.59.0739a20: 建立者。謂此建立非究竟法。若無建立所
T2217_.59.0739a21: 謂無爲乃名眞我。謂一向都撥爲無即名誹
| T2217_.59.0739a22: | 謗。故言能遮等 | 文 | 有人云。此釋頗穿鑿歟。龍 |
| T2217_.59.0739a23: | 樹釋云。建立有誹謗無 | 云云 | 可用通相義也。 |
T2217_.59.0739a25: 謗。既以不二遮二乘。有無可遮外道。何
T2217_.59.0739a26: 云空穿鑿乎。彼論正文云。問。體與無體何
T2217_.59.0739a27: 不一向定説而令彼二無差別耶。偈曰。有
T2217_.59.0739a28: 邊爲遮立無邊爲遮謗。退大趣小滅。遮
T2217_.59.0739a29: 彼亦如是。釋曰。如其次第。一爲遮有邊。
T2217_.59.0739b01: 二爲遮無邊。三爲遮趣小乘寂滅。是故
T2217_.59.0739b02: 不得一向定説。問。云何遮有邊。答。有邊
T2217_.59.0739b03: 爲遮立。此明由於無體知無體故不應
T2217_.59.0739b04: 安立有。問。云何遮無邊。答。無邊爲遮
T2217_.59.0739b05: 謗。此明由於有體知世諦故不應非謗
T2217_.59.0739b06: 無。問。云何遮趣小乘寂滅。答。退大趣小
T2217_.59.0739b07: 滅遮彼亦如是此明由彼二無別故不應
| T2217_.59.0739b08: | 厭體入小涅槃 | 文 | 私云。遍計依他無體故入 |
T2217_.59.0739b10: 故達世諦實。謂之有體。遮外道無。有無
T2217_.59.0739b11: 不二二諦是一故遮二乘厭生死有入涅槃
T2217_.59.0739b12: 空也。又云。彼二無別者非有非無中道故遮
T2217_.59.0739b13: 外道邊空也
T2217_.59.0739b14: 幻像及取幻等者。彼論中此偈前有一偈幷
T2217_.59.0739b15: 釋。故論云。偈曰。色識爲迷因。識識爲迷體。
T2217_.59.0739b16: 色識因無故識識體亦無。釋曰○彼所迷境
T2217_.59.0739b17: 名色識。彼能迷體名非色識○色識無故
| T2217_.59.0739b18: | 非色識亦無。何以故。由因無故彼果亦無 | 文 |
| T2217_.59.0739b20: | 迷因也 | 色心諸法皆 爲所迷境故 | 取幻者。能取心即譬識 |
| T2217_.59.0739b21: | 識爲迷體歟 | 心心所是 能迷心故 | 此心境即相･見二分。 |
| T2217_.59.0739b22: | 於中染淨不同。染分相･見譬幻像 | 相分 | 取幻 |
| T2217_.59.0739b23: | 見分 | 淨分相見爲骨像取骨 | 如欠又 相見也 | 也。染所治 |
T2217_.59.0739b25: 取所取者如次染依他見･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: 他倶具非有似有二義故云彼二雖無而二
T2217_.59.0739b28: 可得也。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: 依他相見雖無遍計二取由迷彼二分而
| T2217_.59.0739c08: | 此二取可得也 | 爲言 | 故云由迷顯現故也。觀 |
T2217_.59.0739c10: 執二取故云彼二雖無。非無觀心相見故
T2217_.59.0739c11: 云而二可得也。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_.59.0739c13: | 能令染法盡 | 文 | 所治是可斷法也。染分依他 |
| T2217_.59.0739c14: | 故。斷能迷心所執隨之故 | 依他中所遍計通染 淨。今取能遍計染 |
| T2217_.59.0739c15: | 心爲所 斷也 | 次義能治是有漏心。故云能治體念 |
T2217_.59.0739c17: 歟。唯識中云四地修得菩提分法故。又今
T2217_.59.0739c18: 文既云清淨法故。或又此文不違前説。地
T2217_.59.0739c19: 上位通有漏心故。又釋論宗中有漏信進等
T2217_.59.0739c20: 云清淨法故。後義可通漏無漏歟。問。無
T2217_.59.0739c21: 漏心帶所執二取耶。答。護法正義無漏心
T2217_.59.0739c22: 不帶所執也。但安惠意無漏心帶執也。約
T2217_.59.0739c23: 正後智有異。依本宗可決矣。今文既云
T2217_.59.0739c24: 菩薩雖修行而無所得也。順護法義矣。問。
T2217_.59.0739c25: 何所治中云幻像等能治中云骨像等耶。
T2217_.59.0739c26: 答。幻像有假實故。若約所執者是實幻像
T2217_.59.0739c27: 故。若約染依他者假幻事故。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。釋幻
T2217_.59.0740a02: 像及取幻等一行頌畢。又有問更擧頌作
T2217_.59.0740a03: 釋也。文云。問。此譬欲何所顯。頌曰。骨像
| T2217_.59.0740a04: | 及取骨等 | 云云 | 此意骨像等頌爲法説乎。私 |
T2217_.59.0740a06: 觀所觀歟
T2217_.59.0740a07: 如是觀已等者。觀義云指自離二及迷依乃
T2217_.59.0740a08: 至可得亦如是文云如是觀已也。謂觀蘊
T2217_.59.0740a09: 阿頼耶説相與此論符會故。私云。指骨像
T2217_.59.0740a10: 及取幻等一行頌也。既云觀故亦説二故。
T2217_.59.0740a11: 但引離二及迷依等文證觀蘊阿頼耶者。
T2217_.59.0740a12: 已前文爲證頼耶三義。觀義今文是也。故無
T2217_.59.0740a13: 違耳。何法爲所治下義釋及本論有何法爲
T2217_.59.0740a14: 能治五字也
T2217_.59.0740a15: 迷法相者等者。論正文云。法迷相法迷相者
| T2217_.59.0740a16: | 云云 | 迷法相者或唯所執也。或唯能迷心也。或 |
T2217_.59.0740a18: 義故云如是如是歟。有非有又爾也。或體
T2217_.59.0740a19: 無體與有非有云如是如是歟。或能取所
| T2217_.59.0740a20: | 取云爾歟。或相見二分歟。或依遍歟。然如 | 乃 |
| T2217_.59.0740a21: | 至 | 分別故者釋頌中如是體及有也。亦説 | 乃 |
| T2217_.59.0740a22: | 至 | 無別故者釋無體幷非有也。前順體標有 |
T2217_.59.0740a24: 二字歟
T2217_.59.0740a25: 謂諸佛所説念處等者。私云。擧四念處等
T2217_.59.0740a26: 取八解脱八勝處等無量法門也。何以故下
T2217_.59.0740a27: 釋成能所治二義。如諸凡夫等者明所執情
T2217_.59.0740a28: 有義即所治也。如諸佛説等者迷所執理無
T2217_.59.0740a29: 義即能治也。依此文則前所治幻像取幻所
T2217_.59.0740b01: 執能取所取歟。又約下文云如是清淨法能
T2217_.59.0740b02: 令染法盡者似染分依他歟。彼宗明匠可尋
T2217_.59.0740b03: 決矣。觀抄義云。此文徴釋能治有無也。謂
T2217_.59.0740b04: 凡夫於念處教法等作有解。諸佛於所説
| T2217_.59.0740b05: | 住空也 | 云云 | 私云。有無倶爲能治非理。案 |
T2217_.59.0740b07: 若通有體何致示現入胎等有相之難矣。
T2217_.59.0740b08: 況云如諸佛所説未必取佛。四念處觀是
T2217_.59.0740b09: 有漏心故。凡夫能治觀亦屬下文。故知上凡
T2217_.59.0740b10: 夫所取者所治迷相也。又准以佛示現八相
T2217_.59.0740b11: 致難者。可通無漏心也。如上辨。就中依
T2217_.59.0740b12: 他如幻後得智境。未起正後二智。已前皆遍
T2217_.59.0740b13: 計分別攝歟。若爾凡夫位猶迷如幻道理歟｣
T2217_.59.0740b14: 如是如是體故者。有能觀所觀二事故。云
T2217_.59.0740b15: 如是如是歟。如凡夫所取等者。擧所治迷法
T2217_.59.0740b16: 成今能治觀歟。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
T2217_.59.0740b18: 前生佛二文者順初。若唯合佛説無體者
T2217_.59.0740b19: 會後義矣。擧凡天所取者爲顯佛説且
T2217_.59.0740b20: 示所治歟
T2217_.59.0740b21: 而佛世尊示現等者。或云。此文通伏難也。
T2217_.59.0740b22: 問。意云。如諸佛所説如是如是無體無相。
T2217_.59.0740b23: 何諸佛示現八相耶。答。意云。然諸佛現八
T2217_.59.0740b24: 相。是離所執相後得智中現身立等故云
T2217_.59.0740b25: 如是無相而影顯現也。故唯識論第八云雖
T2217_.59.0740b26: 似所取能取相現而非一切能遍計攝。勿
T2217_.59.0740b27: 無漏心亦有執故。如來後得應有執故。經
| T2217_.59.0740b28: | 説佛智現身立等種種影像如鏡等故 | 文 | 又 |
| T2217_.59.0740b29: | 義云。如是體無相 | 乃至 | 成等正覺者問也。如是 |
T2217_.59.0740c02: 佛下正致難也。前解意如是體無相者結成
T2217_.59.0740c03: 上意也
T2217_.59.0740c04: 由此義故菩薩雖修行而無所得也者。疏家
T2217_.59.0740c05: 私釋成頌意也。或以釋論意釋成頌也。彼
T2217_.59.0740c06: 論云。釋曰。譬如強幻王令餘幻王退者。彼能
T2217_.59.0740c07: 治淨法亦如幻王。由能對治染法得増上
T2217_.59.0740c08: 故。彼所治染法亦如幻王。由於境界得増
T2217_.59.0740c09: 上故。如是清淨法能令染法盡者。如彼強力
T2217_.59.0740c10: 幻王能令餘幻王退。菩薩亦爾。知法如幻
| T2217_.59.0740c11: | 能以淨法對治染法。是故無慢 | 文 | 此文既云 |
T2217_.59.0740c13: 而無所得歟
T2217_.59.0740c14: 彼論明觀察蘊阿頼耶等者。問。莊嚴論中雖
T2217_.59.0740c15: 明三性眞實。未云觀頼耶。又雖幻事譬
T2217_.59.0740c16: 分別性。未類頼耶自性。何彼論所明如此
T2217_.59.0740c17: 指耶。答。三性即頼耶三義故。引三性文證
T2217_.59.0740c18: 觀頼耶之義也。況復彼論下説求染污及
T2217_.59.0740c19: 清淨云。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: 共無明及諸餘惑故得生起○二實謂所取
| T2217_.59.0740c23: | 實及能取實。如是實染污應求遠離 | 文 | 此文 |
T2217_.59.0740c25: 耶義耶。又雖所執喩幻事。又非幻事不
T2217_.59.0740c26: 譬頼耶非有似有。故上文云。此幻即譬諸
| T2217_.59.0740c27: | 蘊 | 文 | 幻事譬蘊頼耶之義也。又彼論求眞實 |
| T2217_.59.0740c29: | 譬遍計耶 | 此中八喩如唯識八 喩。但所喩行相異也 | 故論云。如幻至 |
T2217_.59.0741a02: 等體但光顯現故。夢譬外六入。所受用塵體
T2217_.59.0741a03: 無有故。焔譬心及心數法。二法由起迷故。
T2217_.59.0741a04: 像復譬内六入。由是宿業像故。影復譬外
T2217_.59.0741a05: 六入。由是内入影内入増上起故。響譬所
T2217_.59.0741a06: 説法。法如響故。水月譬依定法。定則如水。
T2217_.59.0741a07: 法則如月。由波證靜法顯現故。化譬菩薩
| T2217_.59.0741a08: | 故意受生。不染一切所作事故 | 文唯識論中八 喩皆譬心心所 |
| T2217_.59.0741a09: | 衆縁生非 有似有義 | 況復彼唯識以莊嚴論爲所依。然唯 |
T2217_.59.0741a11: 非能所相違乎。指此等義云此經符會歟｣
T2217_.59.0741a12: 當知陽炎等者。六喩中引莊嚴文成頼耶如
T2217_.59.0741a13: 幻義畢。餘五喩又莊嚴八喩中隨應引證又
T2217_.59.0741a14: 引餘經論釋旋火輪乾闥婆城等如幻事。
| T2217_.59.0741a15: | 應廣説也 | 爲言 |
T2217_.59.0741a17: 二劫觀解有勝劣也。此三事猶帶拆法者。
T2217_.59.0741a18: 有人云。世人見芭蕉泡沫時實謂有體。智
T2217_.59.0741a19: 人拆之令見之時知無體。故云折法空。陽
T2217_.59.0741a20: 炎等世人見時不拆即知無體故喩體法
| T2217_.59.0741a21: | 空也 | 云云 | 私云。三喩又顯體法空也。云帶 |
T2217_.59.0741a23: 人無我意歟。故第三釋云。謂觀唯蘊無我
| T2217_.59.0741a24: | 時於陰界入種種分拆推求我不可得 | 文 | 又 |
| T2217_.59.0741a26: | 我。今此中五喩意明諸蘊性空 | 文 | 既五喩明 |
T2217_.59.0741a28: 法空也。故知今意三喩是帶拆空之體空故
| T2217_.59.0741a29: | 不同幻炎等唯體空。故今不取也 | 爲言 | 問。若 |
T2217_.59.0741b02: 生衆泡。譬行者自心能作法界曼荼羅不思
T2217_.59.0741b03: 議變化也。非取拆空體空邊。故經云。如天
T2217_.59.0741b04: 降雨生泡。彼眞言悉地種種變化當知亦爾
| T2217_.59.0741b05: | 文 | 又疏云。聲聞經以受譬浮泡。般若中以泡 |
T2217_.59.0741b07: 中有如化而不明泡喩。今此經譬意復殊
| T2217_.59.0741b08: | 也 | 文 | 所喩既殊。何爲難矣 |
T2217_.59.0741b10: 二劫觀解待第三劫云麁相望初劫云轉
T2217_.59.0741b11: 融也。謂即心幻不及不思識幻。故云麁勝
| T2217_.59.0741b12: | 即空幻故云融也 | 爲言 | 文點云。麁相 | 乃 | 轉融也。 |
T2217_.59.0741b14: 轉融也。故轉融中道位不論即空麁相喩
| T2217_.59.0741b15: | 也 | 爲言 | 或云。初劫即空麁相轉融第二劫云 |
| T2217_.59.0741b16: | 中道觀也。點云。麁相 | 於 | 轉融也。私云。轉有 |
T2217_.59.0741b18: 捨體法幻炎二喩轉融故云爾也
| T2217_.59.0741b19: | 未了如是自性時 | 乃至 | 見空未盡者。觀抄云。 |
T2217_.59.0741b21: 也。問。初劫但即空觀。未見觀有畏有所得
T2217_.59.0741b22: 觀空畏堕斷滅耶。答。凡佛法觀空智惠因
T2217_.59.0741b23: 縁外無見空。所以見縁生觀性空謂之即
T2217_.59.0741b24: 空觀。故初劫無性空釋五蘊皆云縁生無性。
| T2217_.59.0741b25: | 仍爲遮斷常見觀空且名離斷常中道歟 | 云 |
| T2217_.59.0741b26: | 云 | 私云。於他縁乘中相似實證待對明勝劣 |
| T2217_.59.0741b28: | 以有所得故非實住唯識 | 文 | 論釋云。燸等 |
T2217_.59.0741c01: 者尋思名義自性差別假有實無如實遍知
T2217_.59.0741c02: 此四離識及識非有名如實智○此四位中
T2217_.59.0741c03: 猶於現前安立少物謂是唯識眞勝義性。
T2217_.59.0741c04: 以彼空有二相未除帶相觀心有所得故
| T2217_.59.0741c05: | 非實安住眞唯識理。彼相滅已方實安住 | 文 |
T2217_.59.0741c07: 無之觀是有空觀門也。此觀未住眞勝義
T2217_.59.0741c08: 性云未了自性等也。然見道以上二智觀門
T2217_.59.0741c09: 是實證故。二空相不當心而悟入識相識性
T2217_.59.0741c10: 唯識也。故見道位頌云。爾時住唯識離二
| T2217_.59.0741c11: | 取相故 | 文 | 論釋云。爾時乃名實住下識眞勝 |
| T2217_.59.0741c12: | 義性即證眞如 | 文 | 故上文云。行者解諸蘊唯 |
| T2217_.59.0741c14: | 乃至 | 悟唯識性故。即此意矣。重意云。今經觀 |
| T2217_.59.0741c16: | 義也 | 爲言 | 問。既云今以如幻等非對初劫觀 |
T2217_.59.0741c18: 法二空相亦不當心。非遮初劫耶。答。今字
T2217_.59.0741c19: 隨宜。何必同矣。於一劫中初後相望何失。
T2217_.59.0741c20: 又唯識觀雖待加行觀遮初劫二空無過。
T2217_.59.0741c21: 加行觀未離彼相故。故釋云。帶相觀心有
T2217_.59.0741c22: 所得故非實安住眞唯識理。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。況初劫二空觀門非有觀。何
T2217_.59.0741c25: 云不能盡理觀有矣。若望今心而成恐斷
T2217_.59.0741c26: 滅之義上文即空觀屬斷滅矣。若與初劫
T2217_.59.0741c27: 言之誰云非盡理觀乎。故知非指初劫觀
T2217_.59.0741c28: 門也。又義。人空觀是觀依圓有人我自亡
T2217_.59.0741c29: 故可云有觀歟。然未知五陰法本來涅槃。
T2217_.59.0742a01: 故非盡理也。又觀蘊即空時斷法倒故云
T2217_.59.0742a02: 空。然未空相不可得故非盡理也。非盡理
T2217_.59.0742a03: 者以第二劫中道觀降初劫觀之意也
T2217_.59.0742a04: 今以如幻等門照有空不二等者。唯識宗立
| T2217_.59.0742a05: | 三時教。初時有教説依圓有 | 小乘 | 第二時空 |
| T2217_.59.0742a06: | 教明遍計空 | 般若 | 是偏有偏空而終有空離別 |
| T2217_.59.0742a07: | 矣。第三時中道教 | 深密等 | 三性有空雙辨故亦有 |
T2217_.59.0742a09: 故離有離無則離言中道也。詮門離言倶非
T2217_.59.0742a10: 偏有偏空。故云空有不二歟。故唯識論第七
T2217_.59.0742a11: 云。我法非有空識非無。離有離無故契中
| T2217_.59.0742a12: | 道 | 文 | 私云。此中空識者空圓成識依他。具如 |
T2217_.59.0742a14: 有。寂然説空。是偏有偏空也。第二劫説縁
T2217_.59.0742a15: 生中道。故云不二也。又義云。有空觀門一
T2217_.59.0742a16: 念同時故云空有不二歟。唯識章云。由無
T2217_.59.0742a17: 始來執我法爲有撥事理爲空故。此觀中
T2217_.59.0742a18: 遣者空觀對破有執。存者有觀對遣空執。今
| T2217_.59.0742a19: | 觀空有而遣有空 | 眞興記云。依所治病有有空約 能治藥可有空有若所治病無増 |
| T2217_.59.0742a20: | 損者應能治藥亦 無遣存 爲言 | 以彼空有相待觀成純有純 |
| T2217_.59.0742a21: | 空誰之空有 | 記云。意云。若所治病純有純空無有空相 並者能治之觀但有偏空之觀爲誰相並有 |
| T2217_.59.0742a22: | 空有之觀 乎 爲言 | 故欲證入離言法性可須依此方 |
| T2217_.59.0742a23: | 便而入 | 記云。意云。若欲引起無分別智證得眞見離言 眞如要先資糧及加行位可修如此遣虚存實觀 |
| T2217_.59.0742a24: | 爲言 | 非謂有空皆即決定。證眞觀位非有 |
| T2217_.59.0742a25: | 非空。法無分別。性離言故 | 記云。所觀之法非體 決定是有是無。諸法 |
| T2217_.59.0742a26: | 體性言語道斷詮言不及。有無分別皆斷滅故。但是世俗 虚妄施設。何以知者。證眞實位一切諸法非有非空離諸 |
| T2217_.59.0742a27: | 分別。離言故。若諸法體有無定 者無分別智應非證實。爲言 | 説要觀空方證眞。 |
| T2217_.59.0742b01: | 眞體非空 | 文記云。是通伏難也○般若經等云。觀 空入眞者由能顯空以爲門故入於眞性非 |
| T2217_.59.0742b02: | 眞體空。如廣百論云聖智所證非 有非無而有而無。即其意也文 | 私云。證眞觀位非 |
T2217_.59.0742b04: 有類空有不二歟。章謂要觀彼遍計所執者
T2217_.59.0742b05: 同疏人法二空之相亦不當心也。以章空爲
T2217_.59.0742b06: 門故人於眞性釋疏眞入法空悟唯識性
| T2217_.59.0742b07: | 也。 字義第四 | 實範 | 云。私案。疏言今以如幻 |
T2217_.59.0742b09: 乃名眞入法空悟唯識性者。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。且約不離云不二也。故上
T2217_.59.0742b12: 文云唯識無境體法難解之空即是麁相轉
T2217_.59.0742b13: 融。唯識無境者幻有。難解之空者眞空。轉融
T2217_.59.0742b14: 者明不二。然帶不一故云麁相。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: 眞實有空諸相皆不當於心也。故下文結
T2217_.59.0742b17: 此第二劫云然上來原始要終。自發一毫
| T2217_.59.0742b18: | 之善以至於超度人法有無二障 | 云云 | 眞入 |
| T2217_.59.0742b20: | 俗性故云悟唯識性也 | 云云 |
| T2217_.59.0742b21: | 大日經疏指心鈔卷第十一 | 終 |
T2217_.59.0742b23: 先年比以高野山傳法會談義之次草之畢
T2217_.59.0742b24: 文永十年春比託理性院上野公令清書
T2217_.59.0742b25: 畢
T2217_.59.0742b26: 同九月中旬拭老眼加點畢。披覽人必可
T2217_.59.0742b27: 令訪菩提給耳
| T2217_.59.0742b28: | 金剛佛子頼瑜 | 生年四 十八 |
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: 倒時有法執當心。故以五喩達諸法即空。
T2217_.59.0742c08: 遣彼法倒。雖遣其有仍滯空相。今第二劫
T2217_.59.0742c09: 以六喩對治前劫即空。既有去空亡方順
| T2217_.59.0742c10: | 不可得空故 | 文 | 私云。覺苑師意第二劫是他 |
T2217_.59.0742c12: 眞入法空悟唯識性義。故云故經云祕密主
T2217_.59.0742c13: 等。不置者字也。宗家御意於第二劫中有
T2217_.59.0742c14: 他縁覺心二心。引前復次大乘行發無縁乘
T2217_.59.0742c15: 心等文證第六住心。又引今彼如是捨無我
T2217_.59.0742c16: 等文證第七住心也。故知今經文更牒釋
T2217_.59.0742c17: 成覺心乘義也。更牒經文作釋時不置者
T2217_.59.0742c18: 字。疏前後例多。故字又屬上段也 問。案經
T2217_.59.0742c19: 文起盡。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。於別説中依何以故徴問設答釋。中
T2217_.59.0742c22: 初擧古昔菩薩修行成三界唯心義。後明
T2217_.59.0742c23: 此唯心者捨初劫即空無我而成縁生中道
T2217_.59.0742c24: 即心無我性也。故云彼如是等。非指上義
T2217_.59.0742c25: 乎。故疏釋中初標第二重法無我性釋二段
T2217_.59.0742c26: 文畢云更作一轉開明倍勝於前劫。指第二
T2217_.59.0742c27: 劫望初劫云一轉。定知非有二心勝劣
T2217_.59.0742c28: 也。故六無畏中法無我無畏存他縁覺心。未
T2217_.59.0742c29: 開二重淺深乎。又疏下擧寶珠譬喩示修
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