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大日經疏指心鈔 (No. 2217_ 頼瑜撰 ) in Vol. 59

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T2217_.59.0727a01: 是第一僧祇内三種三妄執如レ次見修無學
T2217_.59.0727a02: 三道所斷也。聲聞･縁覺･證寂然界三乘人各
T2217_.59.0727a03: 經二同三道斷二彼三妄一。然聲聞空レ我故攝二唯
T2217_.59.0727a04: 蘊無我一。縁覺與二證寂然界一空レ法故攝二拔業
T2217_.59.0727a05: 因種一。故疏云。如二聲聞極觀察智一解了唯蘊
T2217_.59.0727a06: 無我一乃至此與二聲聞一異也云云亦云。行者如
T2217_.59.0727a07: レ是觀察時乃至故名二證寂然一云云若分別配二之
T2217_.59.0727a08: 小乘諸部一。薩婆多攝二唯蘊無我一。遮レ我存レ蘊
T2217_.59.0727a09: 故名二是倶舍宗一。經部攝二拔業因種一歟。我
T2217_.59.0727a10: 法倶空故。是稱二成實宗一云云又暹僧都記云。
T2217_.59.0727a11: 他縁乘心有二初分後分二種行位一。以二其初分一
T2217_.59.0727a12: 爲二此寂然界一。五教章云。六諸法但名宗謂二一
T2217_.59.0727a13: 説部一。一切我法唯假名都無レ體。故此通二初教
T2217_.59.0727a14: 之始一。此初教始義者今寂然界也云云或義
T2217_.59.0727a15: 云。此菩薩通二五六二心一也。謂偏眞理邊攝二
T2217_.59.0727a16: 第五心一又法空邊二第六攝一也。例如三犢子通二
T2217_.59.0727a17: 第一第四二心一矣私云。縁覺寂然人法二空
T2217_.59.0727a18: 雖レ異若約二偏眞理同一若依二一僧祇攝一攝二縁
T2217_.59.0727a19: 覺一也。以レ勝攝レ劣。是如下聲聞藏攝二縁覺一菩薩
T2217_.59.0727a20: 藏攝二大覺一梵輔攝中大梵上。問。聲縁雖レ異同是
T2217_.59.0727a21: 湛寂人空理也。寂然菩薩既度二一重法倒一類二
T2217_.59.0727a22: 水上蓮一。何寂然菩薩立二住心一以二縁覺一不レ攝二
T2217_.59.0727a23: 聲聞一耶。依レ之六無畏中唯蘊無我爲二一種一
T2217_.59.0727a24: 攝二縁覺一更寂然別立矣。何。答。大師十住心
T2217_.59.0727a25: 專依二論性相一。經依二別意趣一開二寂然一故。故性
T2217_.59.0727a26: 相釋云素怛覽言因二別意趣一阿毘達摩依二法
T2217_.59.0727a27: 相一説文例亦爾。菩提心論中開二二乘一不レ明二
T2217_.59.0727a28: 寂然一。故大師廢立深存二此意一矣。但至二六無
T2217_.59.0727a29: 畏釋一者出沒隨レ宜。當卷下以二寶珠譬一。統論
T2217_.59.0727b01: 三劫始終一時。拔業心後無縁乘前不レ出二寂
T2217_.59.0727b02: 然界故
T2217_.59.0727b03: 三乘上中下等者。或云。唯蘊無我･湛寂･寂然
T2217_.59.0727b04: 云二上中下心一也。准二十住心次第一。唯蘊無我
T2217_.59.0727b05: 配二聲聞一湛寂當二縁覺一。雖レ有二共事一離分之時
T2217_.59.0727b06: 約レ勝故配二三乘一歟。或云。三乘各有二上中下
T2217_.59.0727b07: 心一。謂唯蘊無我根境界淹留修行拔二業煩惱
T2217_.59.0727b08: 株杌及無明種子一也。私案湛寂中有二聲聞下
T2217_.59.0727b09: 乘縁覺中乘一。同雖二湛寂一三昧分異故。亦故
T2217_.59.0727b10: 三使習氣斷異一故爲二下中一也。寂然菩薩度二
T2217_.59.0727b11: 一重法倒一得二法空一故爲二上根一也。理實湛寂
T2217_.59.0727b12: 三道中見修二道中三乘倶有二無學縁覺菩
T2217_.59.0727b13: 薩一。寂然唯菩薩也。約二勝位一一往配耳
T2217_.59.0727b14:   建治二年七月中旬之比以傳法會
T2217_.59.0727b15:   談義之次記畢　金剛佛子頼瑜生年
五十二
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。此心有レ二。一約二
T2217_.59.0727b23: 眞心一。二約二事心一。今初理運彌載眞心名レ乘。
T2217_.59.0727b24: 謂諸行者解了三界唯心心外更無二一法一故
T2217_.59.0727b25: 名二無縁一。無即一心。則是能遣。縁爲二萬法一。乃
T2217_.59.0727b26: 目二所無一。既了二縁本不生一是諸法無我性。爲二
T2217_.59.0727b27: 斯乘體一。發謂發起。即無發之發。以下諸行者
T2217_.59.0727b28: 乘二此眞心一直至中道場上故曰二發無縁乘心一也。
T2217_.59.0727b29: 二事心者。萬行濟レ物。事心名レ乘。謂行者觀二
T2217_.59.0727c01: 於六道一隨レ縁普利而無二自他能所之相一名
T2217_.59.0727c02: 爲二無縁一。無即淨心。離一冤親一故。縁乃群生。有二
T2217_.59.0727c03: 高下一故既念二平等一縁一普令三同修二萬行一。是
T2217_.59.0727c04: 則六度萬行爲二斯乘體一。發謂興起進策之義。
T2217_.59.0727c05: 以下諸行者乘二此無縁乘心一上中菩提道上故曰二
T2217_.59.0727c06: 無縁乘心一也文私云。眞心･事心者如レ次疏無
T2217_.59.0727c07: 縁他縁義也。眞心者大智證レ理自利行也。事
T2217_.59.0727c08: 心者大悲濟レ物利他行也。即正體後得觀門
T2217_.59.0727c09: 也。或復眞心是眞理。五重唯識中識性唯識。
T2217_.59.0727c10: 即遣相證性識也。故唯識章云。事爲二相用一。遣
T2217_.59.0727c11: 而不レ取。理爲二性體一。應二求作證一文事心即識
T2217_.59.0727c12: 相唯識也。後得智觀門故。前四重唯識中隨
T2217_.59.0727c13: レ應攝也。此釋意。眞心者即覺心不生義也。
T2217_.59.0727c14: 第二劫中不レ分二二重一故。宗家意不レ爾。無縁
T2217_.59.0727c15: 心又事心。法相唯談二有爲識一故。故釋二無縁
T2217_.59.0727c16: 義一云。觀二阿陀那識了二三界唯心一云云異三覺
T2217_.59.0727c17: 心乘如來藏云二阿梨耶一故。故覺自心本不生
T2217_.59.0727c18: 者眞理云二心王一也。二重別故。又義云。大乘
T2217_.59.0727c19: 行等三句通二二種住心一總標也。次釋成中依二
T2217_.59.0727c20: 何以故徴問一作二二重答説一。初如彼往昔乃至
T2217_.59.0727c21: 乾闥婆城者顯二他縁心義一。後彼如是捨無我
T2217_.59.0727c22: 乃至知自心性者明二覺心乘義。是超越二劫瑜
T2217_.59.0727c23: 祇行者總結二心一也。但大師以二總標句屬二
T2217_.59.0727c24: 第六一者。總標屬二前段一。其例非レ一歟。二義中
T2217_.59.0727c25: 前義宜歟。二段文各有二標釋一。何總合成二標
T2217_.59.0727c26: 釋矣。所以二段各總説初置二祕密主言一別説
T2217_.59.0727c27: 初各存二何以故句一
T2217_.59.0727c28: 即是明第二重等者。鈔云。謂初劫中五喩達二
T2217_.59.0727c29: 諸法即空一離二一重法倒一帶二拆法一故合論一
T2217_.59.0728a01: 僧祇一。第二劫六喩正觀二不可得空一。以二體法
T2217_.59.0728a02: 空一觀二頼耶法無我性一故云二第二重一也取意私
T2217_.59.0728a03: 云。此義意於二大乘法空觀一。即空即心二重殊
T2217_.59.0728a04: 故。今云二第二重一也。又義。依二大師住心次第一。
T2217_.59.0728a05: 初劫中寂然界攝二拔業一。唯蘊拔業人無我分
T2217_.59.0728a06: 齊也。今對彼人無我一。大乘法無我云二第二
T2217_.59.0728a07: 重一也。或又不レ云二人法一。三劫相望時。第二劫
T2217_.59.0728a08: 云二第二重一歟。問。今法無我中法者。指二五蘊一
T2217_.59.0728a09: 歟。答。或云。五蘊法也。但前即空帶二拆法一。今
T2217_.59.0728a10: 唯體法故法空有二淺深一也。私云。前即空覺云
T2217_.59.0728a11: レ法也。故第三卷法無畏云レ離二蘊之扼縛一。法
T2217_.59.0728a12: 無我無畏云レ離二法之扼縛一云云六無畏中。既
T2217_.59.0728a13: 在二後無畏一離前無畏覺一也。今亦可レ爾故。第
T2217_.59.0728a14: 三劫釋云。此中十喩望二前十喩一復成二戲論一
T2217_.59.0728a15: 文又第六無畏釋云。謂觀二空性一時。我之與レ蘊
T2217_.59.0728a16: 法及無縁自性無性取意
T2217_.59.0728a17: 梵音莽鉢羅等者。鈔云。莽此云レ無。鉢羅云レ他
T2217_.59.0728a18: 今欲レ明二無縁他縁異一故。以二梵音一甄レ之也文
T2217_.59.0728a19: 私云。此釋未審。無他梵語別。何云二亦是他
T2217_.59.0728a20: 義一耶。亦言無用歟
T2217_.59.0728a21: 乃至諸一闡提及二乘入正位者。暹記云。彼
T2217_.59.0728a22: 法相大乘。偏約二帶權説一存二五性各別義一。是
T2217_.59.0728a23: 大日宗依二佛隨自意趣正理説一成立一切衆
T2217_.59.0728a24: 生皆成佛義一也文或人云。闡提有二三種一。斷善･
T2217_.59.0728a25: 無性･大悲也。二乘有二二種一。定性･不定也。寄
T2217_.59.0728a26: 同相宗義一。今約二斷善及不定性一云二拆伏攝
T2217_.59.0728a27: 受一也。但入正位者。見道已上也。故上文云。
T2217_.59.0728a28: 與二小乘見道一適齊。然不レ堕二聲聞正位一文彼
T2217_.59.0728a29: 宗意已得果亦迴心故。或本未入正位云云十
T2217_.59.0728b01: 住心論所レ引同レ之。依二此本一者。約二未起順決
T2217_.59.0728b02: 擇分已起順決擇分未得果三類一論レ之歟。四
T2217_.59.0728b03: 位迴心瑜伽雜集等意也。如二住心論第五具
T2217_.59.0728b04: 辨一也。或未入正位者。指二無餘位一云二正位一歟。
T2217_.59.0728b05: 二乘極位故。若爾爲レ顯二不定性一云レ未歟。定
T2217_.59.0728b06: 性入二無餘一故。又云。准三疏第一云二一闡提必
T2217_.59.0728b07: 死之疾二乘實際作證已死之人一者。無性闡
T2217_.59.0728b08: 提･決定二乘歟。然拆伏攝受者。菩薩拆誓願意
T2217_.59.0728b09: 樂也。非二實得益一矣。故慈恩釋云。以三衆生界
T2217_.59.0728b10: 無二盡時一故。無性有情不二成佛一故。大悲菩
T2217_.59.0728b11: 薩無一成佛一故文又定性隨分有二信解心一。祕密
T2217_.59.0728b12: 神通力唯療レ彼故。又云二正位一者大乘正位
T2217_.59.0728b13: 也。被二上二類一。意云。闡提･二乘未レ入二大乘正
T2217_.59.0728b14: 位一者。攝受令レ入二是乘一也爲言故云。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。入正位云云故知以二入正位本一爲レ勝。
T2217_.59.0728b17: 上多義中以二初義一爲レ善。攝大乘論云。身子
T2217_.59.0728b18: 化人既得二受記一。令下未三定入二二乘正位一者改中
T2217_.59.0728b19: 小乘行上。已入二正位一者。令三其練根學二菩薩一也
T2217_.59.0728b20: 文玄論第
七引之		此文約二凡聖位一論二入未入一歟。唯
T2217_.59.0728b21: 識樞要上云。然第五性合有二三種一。一名二闡底
T2217_.59.0728b22: 迦一。二名二阿闡底迦一。三名二阿顛底迦一。一闡底
T2217_.59.0728b23: 迦。是樂欲義樂二生死一。阿闡底迦。是不樂欲
T2217_.59.0728b24: 義。不レ樂二涅槃一。故此二通二斷善根人一。不信･愚
T2217_.59.0728b25: 癡所二覆蔽一故。亦通二大悲菩薩一。大智大悲所二
T2217_.59.0728b26: 薫習一故。阿顛底迦名爲二畢竟一。畢竟無二涅槃
T2217_.59.0728b27: 性一故。此無性人亦得二前二名一也。前二久久
T2217_.59.0728b28: 當レ會二成佛一。後必不レ成文乃至者上法界衆生
T2217_.59.0728b29: 句。總標二五性一。今別句中擧二無性･不定一顯二餘
T2217_.59.0728c01: 三乘性一。故云二乃至一也。大師疏文次第闡提定
T2217_.59.0728c02: 性之文云云
T2217_.59.0728c03: 約此無縁大悲等者。私云。顯下他縁又含二經無
T2217_.59.0728c04: 縁乘一之義上也。謂住二怨親平等觀普利二一切
T2217_.59.0728c05: 衆生一故云二無縁一也。異二三界唯心義一。故知無
T2217_.59.0728c06: 縁寛兼二他縁義一。他縁狹不二唯心一故。故知此
T2217_.59.0728c07: 無縁乘即是法無我性者。通二二義一總結歟。何
T2217_.59.0728c08: 者梵云等十二字是總標也。所謂以下別釋。
T2217_.59.0728c09: 別釋中二義各有二結文一。故知此無縁下二句。
T2217_.59.0728c10: 通二二義一總結也。問。無縁兼二他縁一。往心時專
T2217_.59.0728c11: 應レ立二無縁乘名一。例如二住心品名一。何不レ爾耶。
T2217_.59.0728c12: 答。立名隨レ宜。經既云二無縁乘一。大師立二他縁
T2217_.59.0728c13: 名一。顯三無縁有二他縁義一歟。故他縁乘下注云二
T2217_.59.0728c14: 無縁起悲也。又爲レ顯二大小差異一。專有二自利
T2217_.59.0728c15: 利他不同一歟。故第六心云。四量四攝齊二他利
T2217_.59.0728c16: 行一文
T2217_.59.0728c17: 始能觀察阿陀那等者。抄云。始謂方始初始。
T2217_.59.0728c18: 謂至二第二劫一方始能觀。前未レ能故。又擧レ始
T2217_.59.0728c19: 攝レ末故名爲二始能一文私云。方始與二初始一如
T2217_.59.0728c20: 次配二二釋一矣。初義意第二劫方始觀二阿頼耶一。
T2217_.59.0728c21: 故後釋從レ深至レ淺。擧二初本識一攝二末七轉一也。
T2217_.59.0728c22: 又或准三大師釋二他縁覺心但示八心一者。第二
T2217_.59.0728c23: 劫中二心倶知二八識一中。他縁乘在初故云レ爾
T2217_.59.0728c24: 也。問。初劫是六識分齊也。何末那不レ云二始
T2217_.59.0728c25: 觀一乎。答。或云寂然界所斷法執是末那相應
T2217_.59.0728c26: 歟。龍樹菩提心論等中。六識唯人執相應故。
T2217_.59.0728c27: 若爾末那屬二寂然界一歟。或又經論中。唯無下
T2217_.59.0728c28: 説二七識一之文上故。故住心論第十云。唯蘊･拔
T2217_.59.0728c29: 業二乘但知二六識一。他縁覺心兩教但示二八心一。
T2217_.59.0729a01: 一道極無但知二九識一。釋大衍説二十識。大日經
T2217_.59.0729a02: 王説二無量心識無量身等一文言二阿陀那深細一
T2217_.59.0729a03: 者鈔云。言二阿陀那一者執持義。即第八識之
T2217_.59.0729a04: 別名。唯識論云。或名二阿陀那一。執持種子及
T2217_.59.0729a05: 諸色根一故文唯識論第三云。解深密經亦作二
T2217_.59.0729a06: 是説一。阿陀那識甚深細。一切種子如二暴流一。我
T2217_.59.0729a07: 於二凡愚一不二開演一。恐二彼分別執爲我。以下能執
T2217_.59.0729a08: 持諸法種子一及能執受色根依處一亦能執取
T2217_.59.0729a09: 結生相續上故。説二此識一名二阿陀那一。無性有情
T2217_.59.0729a10: 不レ能レ窮レ底故説二甚深一趣寂種姓不レ能二通達一
T2217_.59.0729a11: 故名二甚細一。是一切法眞實種子。縁撃便生二轉
T2217_.59.0729a12: 識波浪一。恒無二間斷一猶如二暴流一。凡即無性。愚
T2217_.59.0729a13: 即趣寂。恐下彼於レ此起二分別執一。堕二諸惡趣一障
T2217_.59.0729a14: 生二聖道一故。我世尊不二爲開演一。唯第八識有二
T2217_.59.0729a15: 如レ是相一文問。經云二阿頼耶一釋云二阿陀那一。其
T2217_.59.0729a16: 義同耶。答。鈔云。言二阿陀那一者執持義。即第
T2217_.59.0729a17: 八識之別名。此通二一切位一也。又名二無垢識一。
T2217_.59.0729a18: 此名唯在二如來地一。阿頼耶名過失重故。最初
T2217_.59.0729a19: 捨故異熟識。菩薩將レ得二菩提一時捨。聲聞獨
T2217_.59.0729a20: 覺。入二無餘依涅槃一時捨無垢識體無レ有二捨
T2217_.59.0729a21: 時一。今無縁乘心亦應觀レ此。故住心品中云。
T2217_.59.0729a22: 皆以二無所住一而住二其心一。故亦令レ觀也取意私
T2217_.59.0729a23: 云。阿陀那名通二因果二位一。頼耶稱局二因位一。
T2217_.59.0729a24: 但異二異熟名一者。頼耶局二七地以前一不レ通二八
T2217_.59.0729a25: 地已上一。故又唯識疏及樞要有二多釋一中。一
T2217_.59.0729a26: 者約二三位一釋。謂我愛執藏位･善惡業果位
T2217_.59.0729a27: 相續執持位。頼耶名唯在二初位一。異熟名通二初
T2217_.59.0729a28: 二位一。約二有漏位一也。阿陀那名通二第三位一也
T2217_.59.0729a29: 取意
T2217_.59.0729b01: 由屬對治悉檀者。鈔云。疏猶屬對治悉檀等
T2217_.59.0729b02: 者。即四悉檀中尚屬二對治一。非第一義一也。悉
T2217_.59.0729b03: 檀者此云二義宗一而有二四種一。謂佛以二四法一各
T2217_.59.0729b04: 云二義宗一。一世間悉檀。二各各爲人悉檀。三對
T2217_.59.0729b05: 治悉檀。四第一義文私云。第二劫即心觀。是
T2217_.59.0729b06: 縁生中道故。第一義攝也。初劫即空觀。是偏
T2217_.59.0729b07: 眞故屬二對治一也爲言問。四悉檀義如何。答。
T2217_.59.0729b08: 如二鈔釋一。又天台釋云。世界樂欲。爲人生レ善。
T2217_.59.0729b09: 對治破レ惑。第一義入レ理文
T2217_.59.0729b10: 若失般若方便等者。鈔云。謂前劫修二觀行一時
T2217_.59.0729b11: 心沒二蘊中一。以二無性空門一觀レ法無我一。若失二般
T2217_.59.0729b12: 若無所得方便一即墮二斷滅一文私云。無所得方
T2217_.59.0729b13: 便者。指二第二劫中道觀一也。故釋云。今大乘
T2217_.59.0729b14: 不可得空。空相亦不可得文即無所得義也。
T2217_.59.0729b15: 又鈔中釋二方廣道人一云。即清辨論師等也文
T2217_.59.0729b16: 若般若方便者與二即空觀一者。何失レ彼時云
T2217_.59.0729b17: レ亂二清辨空一乎。故知若失二護法中道方便一者。
T2217_.59.0729b18: 亂二清辨心境倶空義一名二惡取空一爲言若不レ指二
T2217_.59.0729b19: 中道觀一者。不レ失レ彼時但空故。望二第二劫觀一
T2217_.59.0729b20: 可レ云二惡取空一乎。又此文以二即空觀一成下屬二
T2217_.59.0729b21: 對治悉檀一之義上。若非レ失二第一義方便一。何爲下
T2217_.59.0729b22: 屬二對治一之因上乎。又上文釋二他縁心一云。亦當下
T2217_.59.0729b23: 以二種種方便一折伏攝受上文指レ此云二般若方
T2217_.59.0729b24: 便一也。後得･大悲能所起雖レ異。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。所謂於二即空觀解一有二悲
T2217_.59.0729b27: 智方便一。故上文釋二寂然心一云。若失一方便一多
T2217_.59.0729b28: 墮二二乘地一證二小涅槃一。然以二菩提心勢力一還
T2217_.59.0729b29: 能發起悲願一文是大悲方便也。今文般若方
T2217_.59.0729c01: 便者大智方便也。故知即空觀解。以二菩提心
T2217_.59.0729c02: 勢力一具二悲智一故。顯示不レ堕二斷滅一則非下惡
T2217_.59.0729c03: 趣空上也又下文釋二初劫觀解一云。畏レ墮二斷滅一
T2217_.59.0729c04: 故。不レ能二盡理觀レ空文今又畏二斷滅一。般若方
T2217_.59.0729c05: 便定知寂然智分也。又唯識疏釋二論契中道一
T2217_.59.0729c06: 云。謂非三一向空如二清辨一。非三一向有如二小乘一。
T2217_.59.0729c07: 故名二中道一文准二此釋一。湛寂小乘同二初時一寂然
T2217_.59.0729c08: 即空同二第二時般若一。第二劫中道深密也。故
T2217_.59.0729c09: 知般若方便指二第二劫中道觀一也。然今疏意
T2217_.59.0729c10: 覺心不生同二勝鬘寶性一。故以二般若一不レ可レ同二
T2217_.59.0729c11: 寂然一歟。又准二香象釋一。寶性論等爲二終教一。般
T2217_.59.0729c12: 若中觀等爲二始教初門一。今疏同レ此歟。無性空
T2217_.59.0729c13: 讓二般若一故。此又違三大師釋三論爲二性宗一故。
T2217_.59.0729c14: 又方廣道人者。鈔云。龍樹斥云。非二佛法一方廣
T2217_.59.0729c15: 亦是邪人法也文又疏家宗家意。有宗･空論
T2217_.59.0729c16: 如レ次他縁覺心淺深故。二義任レ意取捨。但若
T2217_.59.0729c17: 失方便者。上文云。爾時心滯二無爲法相一文寂
T2217_.59.0729c18: 然心望二湛寂位一作二此釋一歟。故上文云。行者
T2217_.59.0729c19: 湛寂心雖二已明顯一。然渉レ事時根塵等當心者
T2217_.59.0729c20: 著二無爲法一。然以二菩提心勢力一修二離著方便一。
T2217_.59.0729c21: 觀察無性空一取意彼既望二湛寂一。而寂然心云二
T2217_.59.0729c22: 方便一。此文可レ爾歟。或文勢不レ似レ彼。不レ可レ同
T2217_.59.0729c23: 歟。又下文相望不定故。望二中道一即空云二斷
T2217_.59.0729c24: 滅一何失
T2217_.59.0729c25: 濫方廣道人者。鈔云。方廣道人者。即清辨論
T2217_.59.0729c26: 師等也。唯識云。清辨計下若論二世俗一心境倶
T2217_.59.0729c27: 有。若依二勝義一心境倶空上。失二於中道名一惡取
T2217_.59.0729c28: 空一。濫方廣道人即濫同彼人一也。又摩訶止觀
T2217_.59.0729c29: 云。方廣道人自以聰明。讀二佛十喩一自作レ義
T2217_.59.0730a01: 云。不生不滅如幻如化空幻爲レ體。龍樹斥
T2217_.59.0730a02: 云。非佛法方廣亦是邪人法也。今濫同彼人一
T2217_.59.0730a03: 故云二方廣等一文三論玄嘉祥云。二方廣道人。
T2217_.59.0730a04: 謂一切諸法如二龜毛兔角無二罪福報應一。此人
T2217_.59.0730a05: 失二世諦有宛然而空故空名有。既失レ有亦失
T2217_.59.0730a06: レ空。如レ斯之人亦失二二諦一文智論疏第一惠影
T2217_.59.0730a07: 云。方廣道人者○此是方廣部中所執道人
T2217_.59.0730a08: 故云二方廣道人一。此人雖レ學二大乘一而失二大乘
T2217_.59.0730a09: 旨一。執レ之大過。執言。一切法無間假實之生與
T2217_.59.0730a10: レ法一。悉皆無如二&T072933;角無一文私云。演密初釋違二
T2217_.59.0730a11: 經疏起盡一歟。經疏幷宗家御意。有宗爲レ淺空
T2217_.59.0730a12: 宗爲レ深。爲二他縁覺心二重一故。天竺那羅壇
T2217_.59.0730a13: 寺。戒賢･智光二義分。華嚴探玄記第一云。三
T2217_.59.0730a14: 藏説云。近代天竺那爛陀寺。同時有二二大徳
T2217_.59.0730a15: 法師一。一名二戒賢一。一名二智光一。神解超レ倫聲高二
T2217_.59.0730a16: 五印一○以二所レ承宗別一立レ教不同。謂戒賢遠
T2217_.59.0730a17: 承二彌勒･無著一近踵二護法･難陀一。依二深密等經
T2217_.59.0730a18: 瑜伽等論一立二三種教一。謂初鹿薗説二小乘法一。
T2217_.59.0730a19: 雖レ説二生空一然未レ説二法空眞理一。故非二了義一。即
T2217_.59.0730a20: 四阿含等經。第二時中雖下依二遍計所執自性一
T2217_.59.0730a21: 説中諸法空上。然猶未レ説二依他圓成唯識道理一
T2217_.59.0730a22: 故亦非レ了。即諸部薩婆若等教。第三時中方
T2217_.59.0730a23: 就二大乘正理一。具説二三性三無性等唯識二諦一。
T2217_.59.0730a24: 方爲二了義一。即解深密經等○第二智光論師。
T2217_.59.0730a25: 遠承二文殊･龍樹一。近禀二提婆･清辨。依二婆若等
T2217_.59.0730a26: 經中觀等論一亦立二三教一。謂佛初鹿薗爲二諸小
T2217_.59.0730a27: 根一説二小乘法一明二心境倶有一。第二時中爲二彼
T2217_.59.0730a28: 中根一説二法相大乘一。明二境空心有唯識道理一。
T2217_.59.0730a29: 以二根猶劣一未二能令入二平等眞空一故作二是説一。
T2217_.59.0730b01: 於二第三時一爲二上根一説二無爲大乘一。辨二心境倶
T2217_.59.0730b02: 空平等一味一爲二眞了義一文私云。立教淺深互
T2217_.59.0730b03: 有二文理一。斯乃相成非二相破一也。然今疏幷大
T2217_.59.0730b04: 師釋義。頗順二智光所判一矣性相二宗淺深宜
T2217_.59.0730b05: レ然之故
T2217_.59.0730b06: 今大乘不可得空相空相等者。兩本義釋無二
T2217_.59.0730b07: 初相字一。抄無二二相字一。故義釋云。不可得空
T2217_.59.0730b08: 空相亦不可得云云鈔云。今大乘等者。對二前
T2217_.59.0730b09: 三乘但空一故。云二今大乘不可得空空亦不可
T2217_.59.0730b10: 得一。是名二不可得空一也文暹記云。空相亦不
T2217_.59.0730b11: 可得者。是明二此他縁大乘所觀依他圓成之
T2217_.59.0730b12: 上圓空理一也。爲レ遣二所執實我･實法一。而且説二
T2217_.59.0730b13: 諸法空義一。若遣二所執我･法一畢後。於二依他圓
T2217_.59.0730b14: 成二性一。不レ可レ成二空不空之定相一也文阿字義
T2217_.59.0730b15: 第四實範云○又云。對二前三乘但空一故。云二
T2217_.59.0730b16: 今大乘不可得空空亦不可得不可得空一云云
T2217_.59.0730b17: 又云。謂前劫中有二通教菩薩一○具如上之今則
T2217_.59.0730b18: 不レ爾。了二法縁生故幻有一。知二縁無性故眞空一。
T2217_.59.0730b19: 此則自性不可得空。故云。與二前惡性空一意復
T2217_.59.0730b20: 有レ殊矣云云有人云。今大乘不可得空相者。
T2217_.59.0730b21: 此劫縁生中道也。空相亦不可得者。前寂然
T2217_.59.0730b22: 留二無性空一之故今遣レ彼。云二亦不可得一也云云
T2217_.59.0730b23: 又義。不可得空者依圓有也。故下云。然亦於二
T2217_.59.0730b24: 諸法一無二所空一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_.59.0730b26: 者。指二上中道一結成也。或云。初二句遣二遍計一。
T2217_.59.0730b27: 能遣空猶無二所得一故。云二空相亦不可得一也。
T2217_.59.0730b28: 雖觀已下四句存二依圓一也。亦與レ雖二字起盡
T2217_.59.0730b29: 可レ思レ之。故唯識論第七云。我法非レ有。空識
T2217_.59.0730c01: 非レ無。離レ有離レ無故契二中道一文同疏云。謂心
T2217_.59.0730c02: 外所計我･法非レ有。眞如理空及能縁眞識非
T2217_.59.0730c03: レ無。我空即眞理。識即俗事○契中道者結二
T2217_.59.0730c04: 前所レ言契會中道一也文又云。是則契中道者。
T2217_.59.0730c05: 謂非三一向空如二清辨一。非三一向有如二小乘一。故
T2217_.59.0730c06: 名レ處二中道一。謂二諦有不レ同二清辨一。二取無不
T2217_.59.0730c07: レ同二小乘一。故處二中道一文私云。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_.59.0730c09: 遍計所執也。前我及法。我法各有二二取一也。
T2217_.59.0730c10: 定又三時教次第。初時小乘云二有教一。説二依圓
T2217_.59.0730c11: 有一故。第二時般若云二空教一。明二遍計空一故。第
T2217_.59.0730c12: 三時深密等云二中道教一。三性有無雙辨故。故
T2217_.59.0730c13: 知前二時未了説。但有但空故。第三時顯了
T2217_.59.0730c14: 談。明二離有離無中道一故。故云二故須離有離
T2217_.59.0730c15: 無道觀法無我性一也。疏文可レ讀二文點一。今大
T2217_.59.0730c16: 乘不レ可レ得レ空。空相亦不レ可レ得云云問。唯識
T2217_.59.0730c17: 云二我非有一既通二二我一。今何云二法無我一唯遮二
T2217_.59.0730c18: 法我一非二人我一乎。又彼云二空識非無依圓存
T2217_.59.0730c19: レ有。此何云二觀蘊阿頼耶一而唯局レ識乎。答。人
T2217_.59.0730c20: 無我初劫顯故。讓レ彼且擧二法空一顯二人空一也。
T2217_.59.0730c21: 或法空如レ帶二人空一故。故彼宗釋云。然且法
T2217_.59.0730c22: 空必帶二生空一文次觀阿頼耶者。擧レ識顯二空
T2217_.59.0730c23: 理一也。又眞如識實性故。言レ識即顯也。故下
T2217_.59.0730c24: 文云。然阿頼耶有二三種義一文或法無我性即
T2217_.59.0730c25: 理故。問。今文遮二清辨空義一者。疏家意可レ云二
T2217_.59.0730c26: 法相勝三論劣一耶。答。明二宗義一寄二彼宗一雖レ談
T2217_.59.0730c27: レ之。所存終別故。依レ之觀蘊阿頼耶等處即楞
T2217_.59.0730c28: 伽深密等云云引二相宗經一成レ義文覺自心本
T2217_.59.0730c29: 不生處如二勝鬘寶性等一云云引二性宗經論一成
T2217_.59.0731a01: レ理文可レ思レ之。宗家依レ此判二他縁覺心勝劣一
T2217_.59.0731a02: 耳。問。若爾清辨立教如何。答。小乘經中
T2217_.59.0731a03: 述二心境倶有義一。深密等中明二境空心有義一。般
T2217_.59.0731a04: 若等中成二心境倶空義一。故般若勝深密劣也。
T2217_.59.0731a05: 夫護法･清辨互以雖二是非一。非レ成二鉾楯一。故法
T2217_.59.0731a06: 藏釋云。色即是空清辨義立。空即是色護法
T2217_.59.0731a07: 義存。此乃相成非二相破一也文然内鑒冷然之
T2217_.59.0731a08: 聖人雖レ不二鉾楯一。外迹應同之興法非レ無二淺
T2217_.59.0731a09: 深一。性相分レ岐權實殊レ途。仍大師判二二重勝
T2217_.59.0731a10: 劣一分二三乘差異一耳。有人云。師云。於二前清辨
T2217_.59.0731a11: 所立一出レ難者。彼所立二諦唯是教門云云故
T2217_.59.0731a12: 二諦教外有二中道理一。故有無二諦教云二偏有
T2217_.59.0731a13: 偏空一。有無教外有レ中故中亦偏。非レ中破也。
T2217_.59.0731a14: 而清辨所立。有表二不有一並遣二四句一。無表二不
T2217_.59.0731a15: 無一並遣。何云二偏有偏空一乎。護法門人且爲
T2217_.59.0731a16: レ弘二一教付二此過一也。祖師内證非二鉾楯一也云
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。離二情有無一則聖智還有無也云云｣
T2217_.59.0731a19: 爲欲淨除智障故者。鈔云。何説レ智爲レ障。智
T2217_.59.0731a20: 有二二種一。一證智二識智。識智分別體違相順。
T2217_.59.0731a21: 相順故説爲レ智。體違故説爲レ障也。智即是
T2217_.59.0731a22: 障名爲二智障一。入大乘論云。出世間無明是智
T2217_.59.0731a23: 障。世間無明賢聖已遠離故。無明即是智之
T2217_.59.0731a24: 惑故。是智之障故名二智障一也略抄唯識論第
T2217_.59.0731a25: 十云所知障者。謂執二遍計所執實法薩迦耶
T2217_.59.0731a26: 見一而爲二上首一。見･疑･無明･愛･恚･慢等覆所
T2217_.59.0731a27: 知境無顛倒性一。能障二菩提一名二所知障一文私
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。如二彼往昔如レ是
T2217_.59.0731b01: 修行者一文問。今此行者眞言行歟。又顯行
T2217_.59.0731b02: 者歟。如何。答。顯行者也。所以擧二修行軌
T2217_.59.0731b03: 則云二觀蘊阿頼耶一。出二所依經證一云二即楞伽
T2217_.59.0731b04: 解深密一。明知顯乘行者也。又疏第三云。明二三
T2217_.59.0731b05: 劫六無畏衆多心相一。擬儀外跡一顯二修證深
T2217_.59.0731b06: 淺一文此文又顯三三劫六無畏是如常顯乘行。
T2217_.59.0731b07: 而非二密乘行一也。又住心論第六引二今文一畢。
T2217_.59.0731b08: 法相大乘以レ此爲レ宗。此則所謂菩薩乘也文
T2217_.59.0731b09: 既云二菩薩乘一非二顯三乘教一耶。依二此等文一。定
T2217_.59.0731b10: 知顯乘行者耳。又義眞言行者也。經品號既
T2217_.59.0731b11: 云二入眞言門住心品一。所以初劫段云二淨菩提
T2217_.59.0731b12: 心少分増明一。第二劫釋二心主自在明即是淨
T2217_.59.0731b13: 菩提心一。第三劫中判二世尊所以廣説如上諸
T2217_.59.0731b14: 心相者爲教眞言門觀行者一云云又住心論第
T2217_.59.0731b15: 一引二今經一云。又問下發趣菩提一之時心所住
T2217_.59.0731b16: 處相相續次第幾種上。佛具答レ之。故經初品名
T2217_.59.0731b17: 曰二住心一。今經顯眞言行者住心次第一。顯密
T2217_.59.0731b18: 二教差別亦在二此中一文斯則顯示大日所説
T2217_.59.0731b19: 住心次第。眞言行者修證續生一也。先師云。古
T2217_.59.0731b20: 徳二義。住心論中淺略深祕。如レ次顯教密教
T2217_.59.0731b21: 二行也。或云。於二眞言行一有二一心三密修行一。
T2217_.59.0731b22: 三密行者後深祕門也。一心行是前淺略門
T2217_.59.0731b23: 也。此中又有顯密二行一。顯行者釋尊所説三
T2217_.59.0731b24: 乘一乘等。各住二自乘一不レ知二心相續一是也密
T2217_.59.0731b25: 行者。大日所説三劫十住心續生次第是也。
T2217_.59.0731b26: 雖二一心觀解一。專期二祕密莊嚴心一。一生到二彼
T2217_.59.0731b27: 寶處一。故異レ顯耳。但至二即楞伽等文幷擬儀
T2217_.59.0731b28: 外迹文一者。自宗淺略與二如常顯教一融不融雖
T2217_.59.0731b29: レ異教行相順故。云二皆是擬儀外迹顕乗以明
T2217_.59.0731c01: 修證之深淺耳一眞言
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二
T2217_.59.0731c03: 密行一也。依レ之疏第七云。如二餘經所説一。求二小
T2217_.59.0731c04: 乘一人。當下修行作レ觀即便於一世間法教一深生中
T2217_.59.0731c05: 厭離上。求二大乘一人。又於二聲聞法教一深生二怖畏一。
T2217_.59.0731c06: 此皆爲下未レ知二祕密藏一者上作二此方便説一耳。
T2217_.59.0731c07: 就二此經宗一。則五種三昧皆是開二心實相門一。
T2217_.59.0731c08: 如三行者初住二有相瑜伽一。則是世間三昧。但
T2217_.59.0731c09: 於二此中一了知唯蘊無我一。即是聲聞三昧。若
T2217_.59.0731c10: 以二十縁生句一觀二諸蘊無性無生一。即是菩薩三
T2217_.59.0731c11: 昧。餘如二住心品中廣明一。不レ同下餘教以二心性
T2217_.59.0731c12: 之旨未明故。五乘殊レ轍不中相融會上也。若更
T2217_.59.0731c13: 作二深祕密釋一者。如二三重曼荼羅中五位三昧一。
T2217_.59.0731c14: 皆是毘盧遮那祕密加持。其與相應者。皆可二
T2217_.59.0731c15: 一生成佛一。何有二淺深之殊一文私云。住心論淺
T2217_.59.0731c16: 略深祕。專依二此文起盡一歟。故淺略中可レ有二
T2217_.59.0731c17: 眞言行一也。但六無畏能寄齊眞言行。有二淺深
T2217_.59.0731c18: 次第一。與二今深祕一異歟。若爾彼修證深淺者能
T2217_.59.0731c19: 寄齊三密行歟。又住心論深祕中。世間三心
T2217_.59.0731c20: 同二第七卷深祕。四箇大乘深祕。同二第三卷祕
T2217_.59.0731c21: 密一云云淺深無淺深隨レ宜歟
T2217_.59.0731c22: 即楞伽深密等者。問。香象釋中。唯識法相
T2217_.59.0731c23: 宗所依出二深密一。如來藏縁起宗所依出二楞伽
T2217_.59.0731c24: 經一。如何。答。慈恩唯識述記云。所謂華嚴･深
T2217_.59.0731c25: 密･楞伽･厚嚴云云
T2217_.59.0731c26: 八識三性三無性者。私云。解深密經中。第一
T2217_.59.0731c27: 卷心意識品説二八識一。第二卷法相品明二三性一。
T2217_.59.0731c28: 又無自性品明二三無性一。又唯識論中先説二三
T2217_.59.0731c29: 能變八識一。次説二三性一。後明二三無性一。經論符二
T2217_.59.0732a01: 今次第一矣。彼論第九云。即依二此前所説三
T2217_.59.0732a02: 性一立二彼後説三種無性一。謂即相･生･勝義無
T2217_.59.0732a03: 性。故佛密意説。一切法皆無二自性一。非性全
T2217_.59.0732a04: 無一。乃至云何依レ此而立二彼三一。謂依二此初遍計
T2217_.59.0732a05: 所執一立二相無性一。由三此體相畢竟非レ有如二空
T2217_.59.0732a06: 華一故。依二次依他一立二生無性一。此如二幻事一託二
T2217_.59.0732a07: 衆縁一生。無下如二妄執一自然性上故假説二無性一
T2217_.59.0732a08: 非性全無一。依二後圓成實一立二勝義無性一。謂即
T2217_.59.0732a09: 勝義由レ遠離前遍計所執我法一性故假説二無
T2217_.59.0732a10: 性一。非二性全無一。如下大虚空雖レ遍二衆色一而是衆
T2217_.59.0732a11: 色無性所顯文問。凡案二三時教次第一。無性
T2217_.59.0732a12: 先明三性後説。如何　答。義燈中有二三釋一。其
T2217_.59.0732a13: 中判二第二釋勝故一。三無性可二後説一。但至二三
T2217_.59.0732a14: 時次第一者華嚴經中明二三性旨一。性既最第一
T2217_.59.0732a15: 説也。故云二三性先説一無レ過。問。三無性既
T2217_.59.0732a16: 深密經顯了説。何唯識云二佛密意説一耶　答。
T2217_.59.0732a17: 或云。於二三無性教一有二顯了･隱密一。若顯説二相
T2217_.59.0732a18: 生勝義三無性一是顯了説。即深密經説是也。
T2217_.59.0732a19: 故義林章云。以二顯了言一説二三無性一文若依二
T2217_.59.0732a20: 三無性一總説二諸法無性一亦名二無性教一。是隱
T2217_.59.0732a21: 密説也。唯識密意説者此意也。故彼疏云。總
T2217_.59.0732a22: 密意説二三種無性一文故各據二一義一並不二相
T2217_.59.0732a23: 違一耳。問。楞伽經云。八九種種識文何今但
T2217_.59.0732a24: 云レ説二八識一耶。答。住心論引二唯識章一云。或
T2217_.59.0732a25: 因果合説レ九。楞伽第九頌云。八九種種識如二
T2217_.59.0732a26: 水中諸波一。依二無相論同性經中一。若取二眞如一
T2217_.59.0732a27: 爲二第九一者眞俗合説説故。今取二淨位第八本
T2217_.59.0732a28: 識一爲二第九一。染淨本識各別説故文唯識疏第
T2217_.59.0732a29: 一云。楞伽經中兼説一識性一。或以二第八一染淨
T2217_.59.0732b01: 別開。故言二九識一非二是依他識體有九。亦非三
T2217_.59.0732b02: 體類別有二九識一文私云。意一種第八識約二因
T2217_.59.0732b03: 果染淨位一分爲二八九一。非二體別有九也爲言故
T2217_.59.0732b04: 章云二或因果合説九一。疏云二或以第八染淨別
T2217_.59.0732b05: 開一也。依二此等意一疏家楞伽説二八識一云云宗
T2217_.59.0732b06: 家他縁覺心但示二八心一文問。同性經無相論
T2217_.59.0732b07: 以二眞如一爲二第九一。故無相論云。能縁有レ三。一
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。如二大
T2217_.59.0732b11: 乘同性經言一。衆生神識無邊無色無相不可
T2217_.59.0732b12: 見無二定處所一。識相清淨。唯無明･貪愛･習
T2217_.59.0732b13: 氣･業等客塵煩惱之所二覆障一。譬如二清淨虚空
T2217_.59.0732b14: 四塵所障文此文既云二眞如一。何云二淨第八一
T2217_.59.0732b15: 耶。若取二淨位第八一別立。餘七識亦可レ開。染
T2217_.59.0732b16: 淨別故。若爾識體可レ成二十六一。如何。答。淨
T2217_.59.0732b17: 位第八別立是依莊二嚴經説一也。故彼經云。如
T2217_.59.0732b18: 來無垢識乃至圓鏡智相應文既云圓鏡智相
T2217_.59.0732b19: 應一。定知第八識非二眞如一也。故又唯開二第八一
T2217_.59.0732b20: 非二七轉一也。餘識非圓鏡相應故。又楞伽經
T2217_.59.0732b21: 上文云。依二諸邪念法一。是故有二識生一。八九種
T2217_.59.0732b22: 種識文既云レ生。有爲識體非二眞如一也但至二
T2217_.59.0732b23: 無相等一者彼性宗所依論歟。問。若爾既云二
T2217_.59.0732b24: 依諸邪念法一。邪念所起識唯有漏識。何云二無
T2217_.59.0732b25: 漏識一乎。答。依具二二意一。八識邪念所起故云
T2217_.59.0732b26: レ依レ彼也。第九轉二邪念得故云レ依。例如三起
T2217_.59.0732b27: 信論云二依不覺故説有始覺一云云
T2217_.59.0732b28: 即是知三界唯心也者。鈔云。謂了知八識三
T2217_.59.0732b29: 性皆如二幻等一唯是自心上。故華嚴覺林菩薩云。
T2217_.59.0732c01: 若人欲レ了知三世一切佛一應レ觀二法界性一切
T2217_.59.0732c02: 唯心造一。正與レ此同文私云。唯識演祕中引二此
T2217_.59.0732c03: 文一。然但有二唯心文一無二三界言一。新華嚴第三
T2217_.59.0732c04: 十七明二第六地一云。了達三界依レ心有。十二
T2217_.59.0732c05: 因縁亦復然一。生死皆由二心所作一。心若滅者生
T2217_.59.0732c06: 死盡云云又第五十四云。菩薩知二三界唯心三
T2217_.59.0732c07: 世唯心一。而了知其心無量無邊一云云此文同二
T2217_.59.0732c08: 今疏文一也。問。三界唯心意如何。答。相宗釋
T2217_.59.0732c09: 云。世親攝論第四無レ解。無性第四廣解二十
T2217_.59.0732c10: 地經名體一。言二唯心一者心識是一。唯言爲遣二
T2217_.59.0732c11: 所取境義一。由彼無故能取亦無。不レ遮二心所一
T2217_.59.0732c12: 不二相離一。故如レ説下若無二心所一心未中曾轉上。三界
T2217_.59.0732c13: 唯心之言即顯二三界唯識一。即與二欲等愛結一相
T2217_.59.0732c14: 應墮在三界一。即屬二三界貪等結一。此唯識言
T2217_.59.0732c15: 無レ有二横計所縁一不レ遣二眞如所縁依他所縁一。
T2217_.59.0732c16: 謂道諦攝根本後得二智所縁等云云邑法師
T2217_.59.0732c17: 記云謂此三界皆有欲等愛結一。謂心心所墮二
T2217_.59.0732c18: 在三界一。與二此愛結一相應繋屬三界貪等一。故
T2217_.59.0732c19: 言二三界唯心一。或此言二欲等一者即以二欲界一等二
T2217_.59.0732c20: 餘二界一。謂心心所屬二此三界愛結一也文私云。
T2217_.59.0732c21: 總意云。有情起二三界煩惱一。煩惱力故輪迴三
T2217_.59.0732c22: 界一。若不レ起二三界惑業一不レ可レ受二三界苦一。故
T2217_.59.0732c23: 知三界唯心之所爲也爲言彼宗意以二華嚴三
T2217_.59.0732c24: 界唯心文證二捨濫留純識一。准二此等文一者今
T2217_.59.0732c25: 唯心又取二事心心所一。但阿頼耶者擧レ本攝レ末
T2217_.59.0732c26: 擧レ王包レ所。故抄上釋云。又擧レ始攝二於末一故
T2217_.59.0732c27: 名爲二始能一文問。欲色界中而有二色法一心能變
T2217_.59.0732c28: レ色故不レ離レ心。可レ云二唯心一。無色中既無二色
T2217_.59.0732c29: 法一。何復云二唯心一耶。答。唯識疏云。此不レ然
T2217_.59.0733a01: 也。非二但色無一亦無二貪等能取之心一故。亦無二
T2217_.59.0733a02: 餘虚空等識所取義一。○故説二三界唯心一文義
T2217_.59.0733a03: 演云。無色界中雖レ無二色法一有二貪信等一。恐三外
T2217_.59.0733a04: 人執三離レ心外別有二貪信等一。今爲レ遮レ彼故説二
T2217_.59.0733a05: 三界唯心一。無色中離二心王一外無二別貪信等以
T2217_.59.0733a06: 爲二能取心一。又無色界雖レ有二虚空無爲等一然此
T2217_.59.0733a07: 等無爲亦不三離レ心外別有二是識之所取。恐
T2217_.59.0733a08: レ計二離レ心別有一故説二三界唯心一文私云。依二此
T2217_.59.0733a09: 解一者。今三界者五蘊中取二色行二蘊一歟。貪
T2217_.59.0733a10: 信等行蘊少分故。又義云。以二二界五蘊無色
T2217_.59.0733a11: 四蘊歸二第八識一云二三界唯心一歟。此義隱劣
T2217_.59.0733a12: 顯勝識攝歟。又義云。唯心者眞理。頼耶實性
T2217_.59.0733a13: 故。攝二三界五蘊有爲俗事一蘊不攝
無爲故		歸二無爲眞
T2217_.59.0733a14: 理一。故云二三界唯心一。是即第四重攝末歸本攝
T2217_.59.0733a15: 也。故唯識章釋二攝末歸本一云。所説理事眞
T2217_.59.0733a16: 俗觀等皆此門攝文又義云。遣二三界五蘊事
T2217_.59.0733a17: 相一證二無爲理性一故云二三界唯心一。故疏云。心
T2217_.59.0733a18: 外更無二一法一文鈔云。無即一心則是能遣。縁
T2217_.59.0733a19: 爲二萬法一。乃目二所無一文又唯識章釋二遣相證性
T2217_.59.0733a20: 識一云。識言所レ表具有二理事一。事爲二相用一。遣而
T2217_.59.0733a21: 不レ取。理爲二性體一。應二求作證一文問。若爾慈
T2217_.59.0733a22: 恩以二三界唯心經一唯證二第二重唯識一。何違
T2217_.59.0733a23: レ彼乎。答。隨義轉用故無レ失。是以五教章
T2217_.59.0733a24: 云。又如三十地經云二三界虚妄唯一心一者攝論
T2217_.59.0733a25: 等約二始教一釋爲二頼耶識等一也。十地論約二終
T2217_.59.0733a26: 教一釋爲二第一義眞心一也文
T2217_.59.0733a27: 皆是雙辨有無者。私云。此有無有二二意一。一云
T2217_.59.0733a28: 三性相對辨二有無一。有者依圓也。無者遍計
T2217_.59.0733a29: 也。故下文云。然阿羅耶有二三種義一文一云但
T2217_.59.0733b01: 約二依他一。此依他有非二有似有二義一故云二有
T2217_.59.0733b02: 無一也。故下釋云明二蘊阿頼耶別縁起義一文准二
T2217_.59.0733b03: 唯識論等一後義爲勝彼論第八依他八喩擧二
T2217_.59.0733b04: 幻事陽炎等一故。問。所レ引莊嚴論中幻事譬二
T2217_.59.0733b05: 遍計一。豈不レ違レ彼乎。答。莊嚴文。如二幻事一以二
T2217_.59.0733b06: 幻師所起義一譬二分別性妄心所起義也。此即
T2217_.59.0733b07: 當情顯現情有義。非二觀心所觀理無謂一也。豈
T2217_.59.0733b08: 爲二知自性觀解一耶。依レ之唯識論中。釋依他一
T2217_.59.0733b09: 云二如幻事等非有似有一。明二遍計一云二如空華
T2217_.59.0733b10: 等性相都無一第八文釋圓成一云二如大虚空雖
T2217_.59.0733b11: 遍衆色而是衆色無性所顯一第九文三性譬喩
T2217_.59.0733b12: 異中幻事唯顯二依他非有似有義一也。但莊嚴
T2217_.59.0733b13: 文幻事非有而有譬二依他非有而有一文。取レ此
T2217_.59.0733b14: 證二蘊頼耶一也。故疏云。了知自性如幻最與二
T2217_.59.0733b15: 此經一符會文又義云。今疏意如幻即通二三性一
T2217_.59.0733b16: 譬喩也。幻事非有而有或譬二遍計情有理無一。
T2217_.59.0733b17: 故是事非處有等文或譬二依他非有似有一也。
T2217_.59.0733b18: 當レ知虚妄分別有而非有文又以二幻事有空
T2217_.59.0733b19: 不二義譬二圓成一。故文云。今以二如幻等門一照二
T2217_.59.0733b20: 有空不二一。○乃名下眞入二法空一悟中唯識性上文
T2217_.59.0733b21: 問。前明二縁生中道一云二離有離無一。何今云二
T2217_.59.0733b22: 雙辨有無一耶。答。詮門･離言中道義異故。謂
T2217_.59.0733b23: 雙辨二有無一是表二亦有亦無一故詮門中道也。
T2217_.59.0733b24: 離有離無者有無並亡故離言中道也。餘教
T2217_.59.0733b25: 雙照雙非中道義自相當耳。又此離言･詮門
T2217_.59.0733b26: 各有二三性合論三性別論一也。合論遍計是無
T2217_.59.0733b27: 依圓即有。又依圓非レ無遍計非レ有。故別論
T2217_.59.0733b28: 遍計情有理無如レ次有無。又理無非有情有
T2217_.59.0733b29: 非無故依圓各二義通二二種一。准知。又此合論
T2217_.59.0733c01: 別論若離言若詮門皆實空有不二爲レ宗。故
T2217_.59.0733c02: 疏下云。照二空有不二一悟二唯識性一文
T2217_.59.0733c03: 明蘊阿頼耶別縁起義者。私云。相宗明二生滅
T2217_.59.0733c04: 有爲頼耶一。是則簡異性宗眞妄和合二分不
T2217_.59.0733c05: 二頼耶一。彼事理通融具分識也。此生滅一分
T2217_.59.0733c06: 縁起故云二別縁起一也。故法藏章下云。若依二
T2217_.59.0733c07: 始教一於二阿頼耶識一但得二一分生滅之義一。以上
T2217_.59.0733c08: 於二眞理一未レ能融通上但説三凝然不レ作二諸法一。
T2217_.59.0733c09: 故就二縁起生滅事一建立頼耶一。從二葉等種一辨
T2217_.59.0733c10: レ體而生二異熟報識一爲二諸法依一。方便漸漸引
T2217_.59.0733c11: 向眞理一故説二熏等悉皆即空一。如二解深密經云一
T2217_.59.0733c12: 乃至若依二終教一。於二此頼耶一二得理事通融二分
T2217_.59.0733c13: 義一乃至不レ同二前教業等生一故文又法藏探玄
T2217_.59.0733c14: 記第一云。始教中廣説二法相一少説二眞性一。所
T2217_.59.0733c15: 立百法決擇分明。故無二違諍一。所説八識唯是
T2217_.59.0733c16: 生滅。如二瑜伽雜集説一乃至終教中少説二法相一
T2217_.59.0733c17: 廣説二眞理一。以二會レ事從理故所立八識通二如
T2217_.59.0733c18: 來藏一。隨縁成立具生滅不生不滅一乃至如二寶
T2217_.59.0733c19: 性等論説一文私云。始教者相宗。即當二他縁乘一
T2217_.59.0733c20: 也。此宗酬二前業一今生感得總報果報果體故
T2217_.59.0733c21: 云二業種生一也。唯識第二云。酬二因業力一感二第
T2217_.59.0733c22: 八識一取意終教者性宗。義當二覺心乘一也。彼
T2217_.59.0733c23: 宗談二眞如縁起一故立二二分不二識一也
T2217_.59.0733c24: 與前劫五喩等者。鈔云。謂前劫中有二通教菩
T2217_.59.0733c25: 薩一。從二無性門一達二諸法即空一。此則體法空。今
T2217_.59.0733c26: 則不レ爾。了二法縁生一故幻有。知二縁無性一故眞
T2217_.59.0733c27: 空。此則自性不可得空故云二與前無性空意
T2217_.59.0733c28: 復有殊矣一文私云。以下雙照有無一縁生中道上
T2217_.59.0733c29: 異二前無性空偏眞一耳
T2217_.59.0734a01: 正翻爲室等者。鈔上釋云。言二蘊阿頼耶一者。
T2217_.59.0734a02: 蘊謂諸蘊。阿頼耶此云二巣室一。即蘊之住位處
T2217_.59.0734a03: 也文疏第十六云。藏者梵云二阿頼耶一。此翻爲
T2217_.59.0734a04: レ藏。或云二宮室舍宅之義一。如下世間舍宅一切
T2217_.59.0734a05: 衆生各隨二已分一安住其中上。既有二此窟宅一。即
T2217_.59.0734a06: 有二善惡含藏一。不レ能二自出一。如來已離二如レ是阿
T2217_.59.0734a07: 頼耶窟宅一故云二無藏性一也文金剛界儀軌云。
T2217_.59.0734a08: 心爲二阿頼耶一。善惡皆由レ心文私云。此善惡者
T2217_.59.0734a09: 與二今諸蘊一名異義同。故知善惡種子云二諸
T2217_.59.0734a10: 蘊一歟。第八識集二諸法種子一起二現行一故云レ蘊。
T2217_.59.0734a11: 蘊即聚集義也。又蘊是有爲義。蘊不レ攝二無
T2217_.59.0734a12: 爲一故。無爲無レ種故。爲レ顯二諸法種子是有爲一
T2217_.59.0734a13: 故云レ蘊歟。此識與二諸蘊一而爲二能所藏一。能
T2217_.59.0734a14: 藏識生滅相續所藏諸蘊生滅相續故云二諸
T2217_.59.0734a15: 蘊於レ中生滅一也。問。疏第一云。一切蘊阿頼
T2217_.59.0734a16: 耶業壽種子文此文非二諸蘊即種子一歟。如何。
T2217_.59.0734a17: 答。蘊阿頼耶者依主立レ名。故蘊即指二種子一
T2217_.59.0734a18: 歟。或復蘊者三界五蘊從二頼耶一縁起故云二諸
T2217_.59.0734a19: 蘊於中生滅一也。故上文云二三界唯心一也。又
T2217_.59.0734a20: 唯識論第二云。此即顯示初能變識所レ有自
T2217_.59.0734a21: 相一。攝持因果一爲二自相一故文同疏云。自是總。
T2217_.59.0734a22: 因果是別。自相攝持因果二相一爲二自體一故文
T2217_.59.0734a23: 准二此釋一者頼耶三相中自相云レ藏因相果相
T2217_.59.0734a24: 云二諸蘊一歟。又約二因果二相一則互有二能所藏
T2217_.59.0734a25: 義一。故彼疏云。能持レ種。種爲二所藏一此識是能
T2217_.59.0734a26: 藏也。是雜染法所熏所依。染法爲二能藏一此識
T2217_.59.0734a27: 爲二所藏一文私云。染種者有漏法皆名二雜染一。
T2217_.59.0734a28: 非二唯染法一也。即是因相也此識者果相也。
T2217_.59.0734a29: 故演祕云。又能藏所藏皆通二種現一。無二別體一
T2217_.59.0734b01: 故文
T2217_.59.0734b02: 然阿頼耶有三種義者。抄云。即是遍計所執
T2217_.59.0734b03: 性･依他起性･圓成實性皆不レ離レ心故文有人
T2217_.59.0734b04: 云。相宗有二多師一。玄奘護法等義立二凝然眞如
T2217_.59.0734b05: 義一。或有二眞如縁起之義一。唐智覺禪師唯識論
T2217_.59.0734b06: 中説二縁起義一爲レ宗云云此義不レ爾。其故智覺
T2217_.59.0734b07: 禪師者禪門人歟。醫王眼觸レ途藥。以深教
T2217_.59.0734b08: 意一於唯識一。談二眞如縁起義一。何預二彼宗義一乎。
T2217_.59.0734b09: 彼華嚴清涼大師釋云。此唯識實性亦即是
T2217_.59.0734b10: 眞如定言二不變一。過歸二彼輩一文此又爲二相宗
T2217_.59.0734b11: 義一乎。又法相撲揚釋云。馬鳴菩薩亦言二眞
T2217_.59.0734b12: 如受レ薫持種。恐譯者誤文此又爲二性宗義一
T2217_.59.0734b13: 乎。故知阿頼耶唯依他也。然具二三義一者。遍
T2217_.59.0734b14: 計於依他上一起故。圓成又依他實性故。以二
T2217_.59.0734b15: 不離一故云二具三義一也。抄釋有二其理一也。故唯
T2217_.59.0734b16: 識論第八云。此中意説。三種自性皆不三遠離
T2217_.59.0734b17: 心心所法一。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		衆縁生故如幻事等一。非有似有誑惑
T2217_.59.0734b19: 愚夫一疏云愚夫等不
了謂爲實有		　一切皆名二依他起性一。愚
T2217_.59.0734b20: 夫於レ此横執二我法一。有無一異倶不倶等如二空
T2217_.59.0734b21: 華等一。性相都無一切皆名二遍計所執一。依他起
T2217_.59.0734b22: 上彼所二妄執一我法倶空所レ顯識等眞性名二圓
T2217_.59.0734b23: 成實一。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: レ離二心等一文疏云。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_.59.0734b26: 次説二求眞實義一偈曰。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。此中應レ知三性倶是眞
T2217_.59.0734b29: 實。離二者乃至由二自性無戲論不可説一故。三
T2217_.59.0734c01: 應及二淨二淨三譬顯者。三應謂初眞實應
T2217_.59.0734c02: レ知。第二眞實應斷。第三眞實應淨。二淨謂
T2217_.59.0734c03: 一者自性清淨。由二本來清淨一故。二者無垢清
T2217_.59.0734c04: 淨。由レ離二客塵一故。此二清淨由二三種譬喩一可
T2217_.59.0734c05: レ得二顯現一。謂空金水。如レ此三譬一則倶譬二自
T2217_.59.0734c06: 性清淨一。由三空等非レ不二自性清淨一故。二則倶
T2217_.59.0734c07: 譬二無垢清淨一。由三空等非レ不二離客塵清淨一故。
T2217_.59.0734c08: 偈曰。法界與二世間一未三曾有二少異一。衆生癡盛
T2217_.59.0734c09: 故著レ無而棄レ有。釋曰。法界與世間未曾有少
T2217_.59.0734c10: 異者。非下法界與二世間一而有中少異上。何以故。法
T2217_.59.0734c11: 性與二諸法一無二差別一故。衆生癡盛故著無而
T2217_.59.0734c12: 棄有者。由二衆生愚癡熾盛一於二世間無法一不
T2217_.59.0734c13: レ應レ著而起著。於二如如有法一不レ應レ捨而棄文
T2217_.59.0734c14: 私云。今疏所引未三必如二本文一。或取二本三應
T2217_.59.0734c15: 及二淨等意一或依二釋初眞實第二眞實第三
T2217_.59.0734c16: 眞實文一明二此句一也。已上二頌幷釋是求眞實
T2217_.59.0734c17: 法説也。三性倶眞實者。抄云。此三倶是眞
T2217_.59.0734c18: 實。而有二二義一。一者三性各別論二眞實一。二者
T2217_.59.0734c19: 三性無礙論一眞實一。且初義者遍計性眞實是
T2217_.59.0734c20: 分別故。依他性眞實是因縁義故。圓成性眞
T2217_.59.0734c21: 實是眞實故。下疏云。如二彼可得一故通達世
T2217_.59.0734c22: 諦實一。第二無礙義者遍計依他皆以一圓成一而
T2217_.59.0734c23: 爲レ體。故下疏云。如二彼無體一故得レ入二第一義一。
T2217_.59.0734c24: 又華嚴抄云。情有即理無。縁生即無性。皆
T2217_.59.0734c25: 是眞實也文私云。各別眞實者遍計情有依他
T2217_.59.0734c26: 似有圓成眞有三性眞實各別故云二別論也。
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二依他遍計
T2217_.59.0734c29: 眞實一顯一圓成眞實一。故但云二世諦實一也。或上
T2217_.59.0735a01: 文無礙眞實同故不二別擧一歟。法説文具顯歟。
T2217_.59.0735a02: 衆生癡盛故著者能遍計妄心。第六七識與二
T2217_.59.0735a03: 癡惠一相應執二我法一故云二癡盛故著一也。故唯
T2217_.59.0735a04: 識論第八云。有義第六第七心品執二我法一者
T2217_.59.0735a05: 是能遍計。唯説二意識能遍計一故意及意識名二
T2217_.59.0735a06: 意識一。故計度分別能遍計故執二我法一者必是
T2217_.59.0735a07: 惠故。二執必與二無明一倶故文著者通二二執一。虚
T2217_.59.0735a08: 妄計著故。無一字指二所執一。體相虚無故。云
T2217_.59.0735a09: レ無。妄心著レ彼成二實有執一故。故著無者顯二依
T2217_.59.0735a10: 他遍計眞實一也。而棄有者。有者眞有圓成眞
T2217_.59.0735a11: 實也。妄心計二著情有一故棄捨圓成眞有一也。
T2217_.59.0735a12: 又無礙眞實者遍計理無依地非有皆顯圓
T2217_.59.0735a13: 成一故云二圓成爲體也。遍計依他空爲レ門顯二
T2217_.59.0735a14: 圓成一故。故章云。空爲レ門故入二於眞性一文不
T2217_.59.0735a15: レ同二彼華嚴一。遍計理無依他無性即云二圓成不
T2217_.59.0735a16: 變一耳。故譬説云二如彼無體故得入第一義一。法
T2217_.59.0735a17: 説判二法界與世間未曾有少異一。法界者圓成
T2217_.59.0735a18: 世間者餘二性也。以二不離一故云二未曾有少異一
T2217_.59.0735a19: 也。故譬中不レ云二無性即第一義一也。二性又
T2217_.59.0735a20: 歸二圓成眞有一論眞實一故云二無礙一。不レ同三華嚴
T2217_.59.0735a21: 三性一際論二相即一。故清涼性相兩宗十別中
T2217_.59.0735a22: 立二三性即離別一也。抄二義中初義順二本文一
T2217_.59.0735a23: 歟。本頌云二三應一釋中應知應斷應淨文既遍
T2217_.59.0735a24: 計應レ知レ無。染分依他可レ斷。故情有與二似有一
T2217_.59.0735a25: 云二眞實一也。淨分依他是二淨攝故。具如二下
T2217_.59.0735a26: 辨一也。問。法相華嚴三性即離爲レ異。若爾
T2217_.59.0735a27: 三論天台三性云何異耶。答。大乘玄二諦義
T2217_.59.0735a28: 嘉祥云。三性者依他･分別･眞實。分別性者
T2217_.59.0735a29: 即六塵爲レ識所二分別一故。言二依他性一者本識
T2217_.59.0735b01: 爲二種子所依一故名二依他一。眞實性者二無我
T2217_.59.0735b02: 眞如。三無性者。知二塵無相一故言二分別無相
T2217_.59.0735b03: 性一。依他無生性者知二本識無生一故言二無生
T2217_.59.0735b04: 性一。知二無我理無性一故眞實無生性。三論云。
T2217_.59.0735b05: 無性法亦無。他宗不レ遣二三無性一。今論遣二三
T2217_.59.0735b06: 無性一故云云私云。三論三性三無性義雖レ同二
T2217_.59.0735b07: 相宗一。彼三無性爲レ極此無性又遣故殊矣。天
T2217_.59.0735b08: 台大乘止觀下南岳云。總明二三性一者謂出纒
T2217_.59.0735b09: 眞如及佛淨徳悉名二眞實性一。在障之眞與レ染
T2217_.59.0735b10: 和合名二阿梨耶識一。此即依他性。六識七識妄
T2217_.59.0735b11: 總分別悉名二分別性一文又云。更有二一義一。就二
T2217_.59.0735b12: 依他性中一。即分別爲二三性一。一者淨分。謂在
T2217_.59.0735b13: レ染之眞。即名二眞實性一。二者不淨分。謂染法
T2217_.59.0735b14: 習氣種子及虚相果報。即是分別性。二性和
T2217_.59.0735b15: 合無レ二。即是依他性也文私云。初釋。眞實性
T2217_.59.0735b16: 約二出纒一依他分別約二在纒一。然眞如體是一
T2217_.59.0735b17: 也。後釋。於二在纒依他染淨一分二眞實分別二
T2217_.59.0735b18: 性一也。二義雖レ異三性一際二義雙融義全同二
T2217_.59.0735b19: 華嚴一。故華嚴五教章中云。又云。阿毘達磨
T2217_.59.0735b20: 修多羅中世尊説法有二三種一。一染污分。二清
T2217_.59.0735b21: 淨分。三染污清淨分。依二何義一説二此三分一。於二
T2217_.59.0735b22: 他性中一分別性爲二染污分一。眞實性爲二清淨
T2217_.59.0735b23: 分一。依他性爲二染污清淨分一。依二此義一故説二三
T2217_.59.0735b24: 分釋曰。阿毘達磨修多羅中説分別性以煩
T2217_.59.0735b25: 惱一。爲レ性。眞實性以二清淨品一爲レ性。依他性由
T2217_.59.0735b26: レ具二兩分一以二二性一爲レ性。故説レ法有二三種一○
T2217_.59.0735b27: 此上論文又眞該二妄末一。相無レ不レ攝。妄徹二眞
T2217_.59.0735b28: 源一。體無レ不レ寂。眞妄交徹二分雙融無礙全
T2217_.59.0735b29: 攝。思レ之可レ見文故知彼三論雖レ遣二三無性一
T2217_.59.0735c01: 唯遮情義未レ及二表徳圓融一矣
T2217_.59.0735c02: 由能所畢竟無故者。私云。依二此釋一者。頌離
T2217_.59.0735c03: 二者能取所取云レ二。畢竟無釋レ離歟。又二者
T2217_.59.0735c04: 依他相見二分。此二分是自體分所變。不即
T2217_.59.0735c05: 不離不レ一不レ異。如二鏡上能照所照用不離
T2217_.59.0735c06: レ鏡。而愚夫依二虚妄熏習力一執二心離境執二境
T2217_.59.0735c07: 離心。斯則迷二依他内境一相分彼上起二所取遍
T2217_.59.0735c08: 計所執一。迷二依他内心一見分彼上起二能取遍計
T2217_.59.0735c09: 所執一。此能取所取即當情現體用都無物也。
T2217_.59.0735c10: 此二取離二依他相見一計故云二離二一也。又依
T2217_.59.0735c11: 他相見不即不離也。然遍計二執偏離故云二
T2217_.59.0735c12: 離二一也。又二者我法也。此我法二種離二内
T2217_.59.0735c13: 境一故云二離二一也。問。譬中云二二迷顯現一。何
T2217_.59.0735c14: 明二都無義一耶。答。是法譬影略互顯二三性眞
T2217_.59.0735c15: 實別融二義一也。又法説中遍計擧二無礙眞實一
T2217_.59.0735c16: 依他擧二各別眞實一互顯也爲言問。虚實相對
T2217_.59.0735c17: 法。三性倶眞實對二何虚一耶。故五重唯識中
T2217_.59.0735c18: 遣虚存實識文非二遍計遣レ虚依圓存實耶。答。
T2217_.59.0735c19: 相對非レ一。義門隨レ宜。依圓眞實如レ令レ尋
T2217_.59.0735c20: 也。二智境故。遍計約二情實一云二眞實一。遍計一
T2217_.59.0735c21: 性通二虚實二義。故對二理無虚一情有云レ實也。
T2217_.59.0735c22: 無礙論二眞實一。唯圓成故非レ難歟
T2217_.59.0735c23: 迷依者。鈔云。謂依他性與二迷分別一爲二所依一
T2217_.59.0735c24: 故。故名二迷依一。由三此能起二諸分別一故文私云。
T2217_.59.0735c25: 迷分別者遍計所執性也。依二依他一而起一遍
T2217_.59.0735c26: 計一故
T2217_.59.0735c27: 無説無戲論者。唯識論第二云。謂空無我所
T2217_.59.0735c28: レ顯眞如有･無･倶･非心言路絶與二一切法一非二
T2217_.59.0735c29: 一異等一。是法眞理。故名二法性一文私云。此文
T2217_.59.0736a01: 眞理云二心言路絶一。今又圓成眞理言語道絶
T2217_.59.0736a02: 故云二無説一。心行亦寂故云二無戲論一也。故慈
T2217_.59.0736a03: 恩理趣分疏中釋二經謂貪欲性無戲論等文一
T2217_.59.0736a04: 云。超過尋思言議一故云二無戲論一取意今絶二尋
T2217_.59.0736a05: 思一故云二無戲論一也。問。戲論既通二心言一者。
T2217_.59.0736a06: 何別云二無説一乎。答。次下句三應及二淨文
T2217_.59.0736a07: 二淨者圓成二門。眞如及無漏心。讃二眞理一故
T2217_.59.0736a08: 云二無説一。嘆二菩提一故云二無戲論一也。二淨者自
T2217_.59.0736a09: 性淨無垢淨故
T2217_.59.0736a10: 謂眞實性眞實者。准二下彼事無體故得入第
T2217_.59.0736a11: 一義之文一。今此眞實性局二眞理一歟。二性云二
T2217_.59.0736a12: 彼事一圓成云二第一義一故。又彼論法説頌云。
T2217_.59.0736a13: 法界與二世間一未三曾有二少異一文釋論云。法性
T2217_.59.0736a14: 與二諸法一無二差別一故文法界法性是眞如異名
T2217_.59.0736a15: 故。又准二下如是轉依故即得眞實義之釋一者。
T2217_.59.0736a16: 通二理智一歟　轉依言兼二理智一故。又擧二依他一
T2217_.59.0736a17: 云二虚妄分別一。唯染分依他故。淨分依他攝二圓
T2217_.59.0736a18: 成一歟已上二義中初義約二常無常門圓成一後
T2217_.59.0736a19: 義約二漏無漏門圓成一也。故唯識樞要上云。三
T2217_.59.0736a20: 性有二二諦一。一常無常門。常爲二圓成一。唯眞如
T2217_.59.0736a21: 是。一切有爲皆依他起。二有漏無漏門。一切
T2217_.59.0736a22: 無漏皆圓成實。諸有漏法皆依他起。菩提涅
T2217_.59.0736a23: 槃並圓成故文又唯識論第八云。有漏心等定
T2217_.59.0736a24: 屬二依他一。無漏心等容二二性攝一。衆縁生故攝
T2217_.59.0736a25: 屬依他一。無二顛倒一故圓成實攝文二義中後義
T2217_.59.0736a26: 爲レ勝歟。彼論中無説無戲論下有二二句一云。
T2217_.59.0736a27: 三應及二淨二淨三譬顯文釋論云。三應。謂
T2217_.59.0736a28: 初眞實應レ知。第二眞實應レ斷。第三眞實應
T2217_.59.0736a29: レ淨。二淨謂一者自性清淨。由二本來清淨一故。
T2217_.59.0736b01: 二者無垢清淨。由レ離二客塵一故文既依他云二應
T2217_.59.0736b02: 斷一。圓成云二應淨一。淨分依他攝二圓成一也。二淨
T2217_.59.0736b03: 如レ次理智二法。自性淨無垢淨義可レ然故。但
T2217_.59.0736b04: 法界與世間者。法界唯理世間但有漏故擧二
T2217_.59.0736b05: 唯圓唯依法一而顯レ通二二性一無漏心上歟。又彼
T2217_.59.0736b06: 論釋如レ云二有法一世間云二無法一。依二此文一。擧二唯
T2217_.59.0736b07: 圓唯遍一而顯下通二二性一有爲心上歟
T2217_.59.0736b08: 次説求眞實譬喩者。問。今此譬説至二何文一
T2217_.59.0736b09: 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。兼通二彼事無體故乃至可得
T2217_.59.0736b11: 亦如是諸頌一也。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二譬説一耶。答。彼
T2217_.59.0736b13: 通妨故且約二正釋一論レ之也。又彼頌等更有二
T2217_.59.0736b14: 法説一故。又義云。諸頌皆求眞實譬喩也。通
T2217_.59.0736b15: 妨依二正釋譬喩一起故攝レ彼也云云私云。本論
T2217_.59.0736b16: 中法説中有二二行頌一。譬説中又有二二行一。如
T2217_.59.0736b17: レ次配顯矣。文言無二偏頗一法譬齊等耳。彼
T2217_.59.0736b18: 事無體故等更設二譬合一雙轉釋前法譬餘義一
T2217_.59.0736b19: 歟。若爾何偏屬二譬説一耶
T2217_.59.0736b20: 如幻師依呪術力等者。本論中有二譬字一也。今
T2217_.59.0736b21: 此文釋二上頌一中。又如下釋二下二句一倒因已
T2217_.59.0736b22: 上釋二上二句一。各有二開譬合譬一。二段文。各如
T2217_.59.0736b23: 是下釋二合譬一已上釋二開譬也。又本頌中。前
T2217_.59.0736b24: 二句前迷依譬説下二句前離二喩説也。各
T2217_.59.0736b25: 上開譬下合譬也
T2217_.59.0736b26: 變木石等者。觀抄云。幻師幻事如次依他遍
T2217_.59.0736b27: 計文顯以二木石一可レ譬二圓成一也。所以法説三
T2217_.59.0736b28: 性具擧。譬説頌無二圓成一。釋中擧二木微性一喩二
T2217_.59.0736b29: 圓成一也云云或云印俊以二幻師呪術力一喩二能變
T2217_.59.0736c01: 計依他一。即第六七識也。木石者即所變計依
T2217_.59.0736c02: 他。下云二木石一是也。即實木石也。此木石等
T2217_.59.0736c03: 爲レ因變二金等相一喩二所執一也。今木石爲二所執
T2217_.59.0736c04: 二迷之因一故云二迷因一也。所以頌中幻師譬二
T2217_.59.0736c05: 依他一是約二能變計依他一也。下木等實境譬二
T2217_.59.0736c06: 圓成一是取二木等四微體一故云二實境一也。此義
T2217_.59.0736c07: 雖レ順二頌文一違變木石之文一。今木石擧二所變
T2217_.59.0736c08: 法一。何爲二能變因一矣。若能變者應レ云二木石變一
T2217_.59.0736c09: 乎。道範云。依二呪術因縁力一故於二草木等上一
T2217_.59.0736c10: 假施設顯現似二金銀等物一是依他也。實草木
T2217_.59.0736c11: 等是圓成。圓成諸有爲法之性眞實自性故。
T2217_.59.0736c12: 又解云。實草木喩二依圓二性一。若細合レ喩者
T2217_.59.0736c13: 以二草木等總相一喩二依他一。是草木等所有色･
T2217_.59.0736c14: 香･味･觸四微性喩二圓成一也云云○私云。變木
T2217_.59.0736c15: 石等者釋二頌中起幻二字一也。准三唯識疏等
T2217_.59.0736c16: 釋二幻事喩一。於二此幻事一有レ二。一者假事幻。謂
T2217_.59.0736c17: 依二呪術力因縁一所二變現一之木石等也。喩二之
T2217_.59.0736c18: 依他似有一也。二者實事幻。謂於二假事幻一愚
T2217_.59.0736c19: 夫不レ見二因縁一而見二實木石等一也。喩二之遍計一
T2217_.59.0736c20: 也。故知今木石等者等二金木一也。是依他也。
T2217_.59.0736c21: 所以依二呪術一所變假木石等上起二情實木石
T2217_.59.0736c22: 等一故云二變木石等以爲迷因一也。迷是實事幻
T2217_.59.0736c23: 即遍計也。但合譬中。依他性者類二上木石一。種
T2217_.59.0736c24: 種分別者所執也。意云。謂作下依他起二所執一
T2217_.59.0736c25: 之倒因上如三假木石之爲二實木石之因一也爲言
T2217_.59.0736c26: 又義。起種々分別合二變木石等一。種種分別即
T2217_.59.0736c27: 依他也。虚妄分別故。爲顛倒因合二以爲迷因一。
T2217_.59.0736c28: 文句相對分明故。如是虚分別等句合レ譬標
T2217_.59.0736c29: 句也。此義爲レ勝云云次下幻像金等者等取
T2217_.59.0737a01: 木石等一也。是實事幻遍計也。理實言レ之木石
T2217_.59.0737a02: 像金皆通二假實一故喩二依遍二性一也。問。頌
T2217_.59.0737a03: 見下幻師譬二依他一幻事喩中遍計上。何但幻事分二
T2217_.59.0737a04: 二種一耶。答。釋中以二幻師呪術一爲下變二木石一
T2217_.59.0737a05: 之因縁上。是當二依他衆縁一。但頌文爲レ取二所起
T2217_.59.0737a06: 幻事一兼擧二能起縁一而顯二假事幻一也。次諸幻
T2217_.59.0737a07: 事者取二實事幻一譬二遍計一也。或本云。如二彼眞
T2217_.59.0737a08: 幻事一云云疏主爲レ顯二實事幻一眞替レ諸歟。若幻
T2217_.59.0737a09: 事唯譬二遍計一非二依他一者依二今論一。唯識論既
T2217_.59.0737a10: 幻事譬二依他一。非二能所相違一乎。故知今疏下
T2217_.59.0737a11: 彼論明觀蘊阿頼耶了知自性如幻之釋與二
T2217_.59.0737a12: 唯識論意一同矣。不レ可二異求一耳。問。於二幻事一
T2217_.59.0737a13: 分二假實一。依憑安在乎。答。樞要下云。中邊
T2217_.59.0737a14: 論説二八喩一通二依他所執二性一。假喩二依他實
T2217_.59.0737a15: 喩二所執一文是其證也。演祕第七云。中邊據二
T2217_.59.0737a16: 彼幻事體及能執心所執木等一通喩二二性一文
T2217_.59.0737a17: 此釋未三必分別假實一歟。或云。今木石云二圓
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_.59.0737a20: 非二妄執所縁境一故文範義。初義同レ觀後義以二
T2217_.59.0737a21: 今草木一爲二能變因一而喩二依他一故又違三下木
T2217_.59.0737a22: 等實境喩二眞實性義一矣。當レ知眞草木圓成。
T2217_.59.0737a23: 假草木依他。實草木遍計也。故彼論下文云。
T2217_.59.0737a24: 色識爲二迷因一。識識爲二迷體一。釋曰。彼迷境名二
T2217_.59.0737a25: 色識一。彼能迷名二識識一文此文既云三依他色心
T2217_.59.0737a26: 境爲二迷因一。何爲二迷因一木石云二圓成一乎。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。以二依他･分
T2217_.59.0737a29: 別一如レ次譬二上幻者及幻事一也。今謂不レ爾。二
T2217_.59.0737b01: 相倶譬二幻事一。有二假實一故。但標二幻者一是爲
T2217_.59.0737b02: レ取二幻事一也。意幻者之幻事爲言。中川上人點
本幻者幻事。云云
T2217_.59.0737b03: 況今顯二二相無體一。幻師既無二彼義。何取レ彼
T2217_.59.0737b04: 乎。又多本中皆無二幻者二字一。疏主爲レ顯三幻
T2217_.59.0737b05: 事通二二性一省二幻者二字一歟。或云是依レ了知
T2217_.59.0737b06: 所執理無與二依他假有而無性義一故悟入圓
T2217_.59.0737b07: 成一也。上所レ云求眞實者求レ入二圓成一也云云
T2217_.59.0737b08: 私云。遍計理無･依他非有云二無實體一也。依
T2217_.59.0737b09: 他似有世諦邊故。又求眞實義何必局二圓成一
T2217_.59.0737b10: 乎。若爾違二如彼可得故通達世諦實文一故。所
T2217_.59.0737b11: 以應知應斷應淨求二三性眞實一義故
T2217_.59.0737b12: 又如幻者幻事體亦不可得者。鈔云。此中剩二
T2217_.59.0737b13: 箇不字一。應レ云二如幻者幻事體亦可得一文私云。
T2217_.59.0737b14: 不字誤歟。本頌云二如彼可得故一故。又本論亦
T2217_.59.0737b15: 無二不字一矣
T2217_.59.0737b16: 此譬虚妄分別者。此虚妄分別者唯依他性
T2217_.59.0737b17: 也。上文云二虚分別依他性一故。又唯識論第八
T2217_.59.0737b18: 云。虚妄分別是依他起。又云。謂能遍計虚
T2217_.59.0737b19: 妄分別文又第七引二中邊一云。虚妄分別有於二
T2217_.59.0737b20: 此二一都無文釋云。此頌且依二染依他一説文當レ
T2217_.59.0737b21: 知唯名二依他一也。遍計唯云二分別一不レ云二虚
T2217_.59.0737b22: 妄一故。問。世諦實應知應斷義異。何唯擧二依
T2217_.59.0737b23: 他一乎。答。擧二依他一顯二遍計一歟。或約レ勝唯
T2217_.59.0737b24: 擧二依他一歟。或二諦影略互顯歟。或又虚妄
T2217_.59.0737b25: 與二分別一爲二二性一歟。凡此一頌圓性眞諦依
T2217_.59.0737b26: 遍俗諦故三性各別眞實義歟
T2217_.59.0737b27: 彼事無體故等者。觀義云。此頌轉釋上如彼
T2217_.59.0737b28: 無體等頌意一也。又云。上頌明二幻師幻事無
T2217_.59.0737b29: 體一。此文限二幻事無體一。未三必轉釋上文一歟云云
T2217_.59.0737c01: 私云。此文但釋二上幻事一非二幻師一。云二彼事一故。
T2217_.59.0737c02: 又云二彼幻事無體一故。彼事者指二上幻事一即
T2217_.59.0737c03: 依他。如三上文云二此譬虚妄分別一也。或通二依･
T2217_.59.0737c04: 遍一。如三上文云二依他分別亦無實體也。問。
T2217_.59.0737c05: 合説中彼二迷無體文何唯云二依他一耶。答。
T2217_.59.0737c06: 譬合互顯歟。又依二後義一。合譬文擧レ迷顯レ假
T2217_.59.0737c07: 歟。已轉位染分依他亦可レ斷。故若不レ爾違三
T2217_.59.0737c08: 次下文中明二依他非有而有等一故。或二迷者
T2217_.59.0737c09: 二性歟。眞實境者釋中云二木等實境一。是譬二
T2217_.59.0737c10: 圓成一也。所以得二假依實遍幻事木等無體一故
T2217_.59.0737c11: 即得二眞實木等體一也爲言故合譬云。得轉依
T2217_.59.0737c12: 時即得眞實性義也文當レ知上段中明二依他
T2217_.59.0737c13: 兼遍計有義一成二三性別論眞實義一。今文中明二
T2217_.59.0737c14: 遍計影依他無義一辨二三性無礙眞實義一也。前
T2217_.59.0737c15: 文第一義即圓成也。今文轉依是圓成也。即
T2217_.59.0737c16: 通二理智一。故樞要云。二有漏無漏門。一切無
T2217_.59.0737c17: 漏皆圓成實。諸有義法皆依他故。菩提涅
T2217_.59.0737c18: 槃並圓成故文又彼事無體故等頌次下本論
T2217_.59.0737c19: 中更有二一頌幷釋一。故論云。迷因無體故無
T2217_.59.0737c20: レ迷自在行。倒因無體故無レ倒自在轉。釋曰。
T2217_.59.0737c21: 迷因無體故無迷自在行者。世間木石等雖二
T2217_.59.0737c22: 復無體而爲二迷因一。若得レ無レ迷行則自在不
T2217_.59.0737c23: レ依二於他一。倒因無體故無倒自在轉者。如レ是
T2217_.59.0737c24: 依未轉時雖二復無體而爲二倒因一。若得レ轉時
T2217_.59.0737c25: 由レ無レ倒故聖人得二自在一依二自在一行文私云。
T2217_.59.0737c26: 依未轉時雖復無體等者。未轉位雖三依他法
T2217_.59.0737c27: 具二無性義一。二障未レ斷故爲二妄心所縁境一。故
T2217_.59.0737c28: 云二爲倒因一也。已轉依位二障斷故。能遍計
T2217_.59.0737c29: 妄心盡故。見道已上聖人離二二種相一自在行
T2217_.59.0738a01: 也爲言
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_.59.0738a04: 也。有者前二迷也云云私云。此文幻事顯二有
T2217_.59.0738a05: 而非有義一。何唯云二無體無性義耶。或云。此
T2217_.59.0738a06: 文唯明二遍計有無義一也。故釋云。有謂幻像事
T2217_.59.0738a07: 彼處顯現故等文上文中以二幻像事一譬二分別
T2217_.59.0738a08: 性一故。今謂不レ爾。此二行頌明二幻事非有而
T2217_.59.0738a09: 有等義一顯二依他非有似有一也。故合説文此幻
T2217_.59.0738a10: 即譬諸蘊一。是故當レ知虚妄分別有而非有文
T2217_.59.0738a11: 復次虚妄分別非有而有文既云二諸蘊三界
T2217_.59.0738a12: 五蘊也。又有而非有非有而有倶云二虚妄分
T2217_.59.0738a13: 別一。能遍計依他也。故唯識疏云。虚妄分別
T2217_.59.0738a14: 有即有二三界虚妄心一也○即能分別。分別
T2217_.59.0738a15: 境一故。起レ執故文故知虚妄分別言唯在二依他一
T2217_.59.0738a16: 非二遍計一故二頌同明二依他一也。但有而非有
T2217_.59.0738a17: 非有而有於二一法二義一爲顯三兩義無二偏頗一
T2217_.59.0738a18: 作二順逆釋一。例如二不生而生生而不生一矣。又
T2217_.59.0738a19: 義云。上一頌明二遍計情有理無義一故云二有而
T2217_.59.0738a20: 非有一也。有而言未二必似有一歟。又案二頌次第一。
T2217_.59.0738a21: 是事者指二上二迷彼事一故正是遍計也。後頌
T2217_.59.0738a22: 明二依他非有似有一故云二非有而有一。故結二後
T2217_.59.0738a23: 頌一云二此幻即譬諸蘊一也。是故已下文更述二兩
T2217_.59.0738a24: 頌意一也。又上是事言正變計兼依他歟。此幻
T2217_.59.0738a25: 事有二假實一故彼處文可レ通二依圓一歟。又虚妄
T2217_.59.0738a26: 分別言所執又彼所起故云レ爾歟。二義中前
T2217_.59.0738a27: 義順レ文歟。非有而有等而字起盡是顯二即レ無
T2217_.59.0738a28: 而有義一。故即似有假有義也。或人云。唯識等
T2217_.59.0738a29: 中或云二假有實無一或云二非有似有一。意少異。
T2217_.59.0738b01: 假有者依他當體虚假義也。實無者。守千師
T2217_.59.0738b02: 意云レ遮二遍計情有一也。是執空義也。指徴法
T2217_.59.0738b03: 師意虚假體云二實無一也。體空意也。又非有
T2217_.59.0738b04: 者非二圓成眞有一故云二非有一。似有者似二遍計
T2217_.59.0738b05: 情有一故云二似有一也
T2217_.59.0738b06: 如是有體與無體無二者。此文釋二頌第三句一
T2217_.59.0738b07: 也。彼論正文牒二後二句一明二此釋一。故由此下
T2217_.59.0738b08: 釋二第四句一也。但後頌第三句無體體無二是
T2217_.59.0738b09: 不二義分明。今頌不二義難レ得。然文點可
T2217_.59.0738b10: レ讀二有體與無而有也一。意云。有體與二無體一不
T2217_.59.0738b11: 二而有也爲言
T2217_.59.0738b12: 此幻即譬諸蘊者。問。本論文此幻即譬二諸
T2217_.59.0738b13: 蘊一。是故當知十字無レ之。何疏加レ之耶。答。本
T2217_.59.0738b14: 論中此間有二兩頌一。今疏虚妄分別以下文略
T2217_.59.0738b15: レ頌引レ釋。故論云。偈曰。説下有二二種光一而無中
T2217_.59.0738b16: 二光體上。是故説二色等有體即無體一。釋曰。説
T2217_.59.0738b17: 有二種光而光無二體者此顯二虚妄分別有
T2217_.59.0738b18: 而非有一。何以故。有者彼二光顯現故。非有者
T2217_.59.0738b19: 彼實體不可得故。是故説色等有體即無體
T2217_.59.0738b20: 者由二此義一故説二色等有體即是無體一。偈曰。
T2217_.59.0738b21: 無體非二無體一非二無體即體。是故説二色等無
T2217_.59.0738b22: 體體無二一。釋曰。無體非無體非無體即體者
T2217_.59.0738b23: 此顯二虚妄分別非有而有一。何以故。非有者
T2217_.59.0738b24: 彼二光無體。由レ無二實體一故。而有者彼二光
T2217_.59.0738b25: 非レ無體。由レ光顯現一故。説二色等無體體無二一
T2217_.59.0738b26: 者由二此義一故。故説二色等無體與レ體而無レ有
T2217_.59.0738b27: レ二文私云。此二行頌雖二二光説一有而非有非
T2217_.59.0738b28: 有而有義レ未レ云レ譬二上幻事二義一。故疏家取
T2217_.59.0738b29: レ意以二二光二義一譬二上幻事二義一也爲言故加二
T2217_.59.0738c01: 此句一耳。或云上二行頌明二遍計有無義一。下二
T2217_.59.0738c02: 行頌明二依他有無二義一也。此幻即譬諸蘊者。
T2217_.59.0738c03: 上幻事譬二遍計一故此幻事又譬二依他一也爲言
T2217_.59.0738c04: 有人云。上下譬合但顯二遍計所執一也。所執諸
T2217_.59.0738c05: 蘊非二依他五蘊一云云私云。上二頌唯譬説無二
T2217_.59.0738c06: 遍計合説一。何爾云レ合二依他一耶。又遍計諸蘊
T2217_.59.0738c07: 者依憑安在乎。頌幷釋中云二色等一。擧二色蘊一
T2217_.59.0738c08: 非レ等取餘四蘊乎。此非二依他五蘊一耶又上
T2217_.59.0738c09: 釋二蘊阿頼耶云。謂諸蘊於レ中生滅文豈云二遍
T2217_.59.0738c10: 計乎。故知上下譬合但顯二依他性一也。況復
T2217_.59.0738c11: 所レ引論文偏爲レ證二觀蘊阿頼耶知自性如幻
T2217_.59.0738c12: 等義一也。前後諸文顯二遍計一則引證成二無用一
T2217_.59.0738c13: 歟。疏中加二此幻即譬諸蘊句一良有レ以也。故
T2217_.59.0738c14: 引二彼論一畢釋云彼論明二觀察蘊阿頼耶了知
T2217_.59.0738c15: 自性如幻一。最與二此經一符會。故具出レ之文既
T2217_.59.0738c16: 指二彼論文一云三頼耶自性了二如幻一。非三依他喩二
T2217_.59.0738c17: 幻事哉。定知諸蘊云二遍計一誤甚也。問。於二
T2217_.59.0738c18: 虚妄分別一釋二而有義一云。彼二影顯現文非二所
T2217_.59.0738c19: 執二迷顯現義一耶。又釋二非有義一云。彼二都
T2217_.59.0738c20: 無二實體一文非二遍計體用都無義耶。故知約二
T2217_.59.0738c21: 所執情有理無一釋二有而非有等義一見如何。答。
T2217_.59.0738c22: 虚妄分別唯指二依他一先成畢。然於レ彼釋二有
T2217_.59.0738c23: 無二義一是遍計乎。故知二影者依他相･見二
T2217_.59.0738c24: 分。故無性攝論云。但法生時縁起力大即
T2217_.59.0738c25: 一體上有二二影生一。更互相望不即不離。諸心
T2217_.59.0738c26: 心所由二縁起力一其性法爾如レ是而生文太鈔
T2217_.59.0738c27: 云。更互相望不即不離者。一識體上有二見･相
T2217_.59.0738c28: 二分生一。即見相分別故不即。無下離二自體分一
T2217_.59.0738c29: 別見相分上故名二不離一文此釋分明歟。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_.59.0739a02: 實體者。依他無性義云レ爾也。故上文云。依
T2217_.59.0739a03: 他分別二相亦無二實體一文故無レ過。又彼論今
T2217_.59.0739a04: 正文云。有者彼二光顯現故文又下説二求染
T2217_.59.0739a05: 污及清淨一頌云。自界及二光癡共二諸惑一起。
T2217_.59.0739a06: 如レ是諸分別二實應二遠離一。又釋云。界謂自
T2217_.59.0739a07: 阿梨耶識種子。二光能取光所取光。此等分
T2217_.59.0739a08: 別界共二無明及諸餘惑故得二生起一○二實謂
T2217_.59.0739a09: 所取實及能取實。如レ是實染污應レ求二遠離一文
T2217_.59.0739a10: 此釋既二光云二能取實所取實一。似レ云二分別
T2217_.59.0739a11: 性一乎。又依他見･相二分云二能取所取歟。本
T2217_.59.0739a12: 文云レ光今所レ引改云レ影。處處文如レ此。唯識
T2217_.59.0739a13: 依他八喩中光影爲二一喩一。顯色十二光與レ影
T2217_.59.0739a14: 別也。今以レ影替レ光。其義是一歟
T2217_.59.0739a15: 能遮建立誹謗等者。鈔云。疏能遮建立等者。
T2217_.59.0739a16: 由二此有而非有非有而有有無不二一故能遮二
T2217_.59.0739a17: 彼二及小乘一故。言二建立一者應レ言二建立不建
T2217_.59.0739a18: 立一。前叙二外計一處云二建立淨不建立無淨一。計二
T2217_.59.0739a19: 建立一者。建立一切一依レ此修行。謂レ之爲レ淨。不
T2217_.59.0739a20: 建立者。謂此建立非二究竟法一。若無二建立一所
T2217_.59.0739a21: 謂無爲乃名二眞我一。謂一向都撥爲レ無即名レ誹
T2217_.59.0739a22: 謗一。故言二能遮等一文有人云。此釋頗穿鑿歟。龍
T2217_.59.0739a23: 樹釋云。建立有誹謗無云云可レ用二通相義一也。
T2217_.59.0739a24: 私云。抄意建立計云二建立一。不建立計云二誹
T2217_.59.0739a25: 謗一。既以二不二一遮二二乘一。有無可レ遮二外道一。何
T2217_.59.0739a26: 云二空穿鑿一乎。彼論正文云。問。體與二無體一何
T2217_.59.0739a27: 不二一向定説一而令三彼二無二差別一耶。偈曰。有
T2217_.59.0739a28: 邊爲レ遮レ立無邊爲レ遮レ謗。退レ大趣二小滅一。遮
T2217_.59.0739a29: レ彼亦如レ是。釋曰。如二其次第一。一爲レ遮二有邊一。
T2217_.59.0739b01: 二爲レ遮二無邊一。三爲レ遮レ趣二小乘寂滅一。是故
T2217_.59.0739b02: 不レ得二一向定説一。問。云何遮二有邊一。答。有邊
T2217_.59.0739b03: 爲遮立。此明下由二於無體一知二無體一故不レ應
T2217_.59.0739b04: レ安立有上。問。云何遮二無邊一。答。無邊爲遮
T2217_.59.0739b05: 謗。此明下由二於有體一知二世諦一故不レ應レ非謗
T2217_.59.0739b06: 無上。問。云何遮レ趣二小乘寂滅一。答。退大趣小
T2217_.59.0739b07: 滅遮彼亦如是此明下由二彼二無別一故不レ應丙
T2217_.59.0739b08: 厭體入乙小涅槃甲文私云。遍計依他無體故入二
T2217_.59.0739b09: 第一義一。謂二之無體。遮二外道有一。又依遍可得
T2217_.59.0739b10: 故達二世諦實一。謂二之有體一。遮二外道無一。有無
T2217_.59.0739b11: 不二二諦是一故遮レ二乘厭二生死有一入中涅槃
T2217_.59.0739b12: 空上也。又云。彼二無別者非有非無中道故遮二
T2217_.59.0739b13: 外道邊空一也
T2217_.59.0739b14: 幻像及取幻等者。彼論中此偈前有二一偈幷
T2217_.59.0739b15: 釋一。故論云。偈曰。色識爲二迷因一。識識爲二迷體一。
T2217_.59.0739b16: 色識因レ無故識識體亦無。釋曰○彼所迷境
T2217_.59.0739b17: 名二色識一。彼能迷體名二非色識一○色識無故
T2217_.59.0739b18: 非色識亦無。何以故。由二因無一故彼果亦無文
T2217_.59.0739b19: 私云。此文法説歟。幻像者所取境譬二色識爲
T2217_.59.0739b20: 迷因一也色心諸法皆
爲所迷境故		　取幻者。能取心即譬二識
T2217_.59.0739b21: 識爲迷體一歟心心所是
能迷心故		　此心境即相･見二分。
T2217_.59.0739b22: 於レ中染淨不同。染分相･見譬二幻像相分取幻一
T2217_.59.0739b23: 見分淨分相見爲二骨像取骨一如欠又
相見也		也。染所治
T2217_.59.0739b24: 即可斷依他也。淨能治即不斷依他也。能
T2217_.59.0739b25: 取所取者如レ次染依他見･相二分也。能觀所
T2217_.59.0739b26: 觀者淨依他相見二分也。此染淨能所治依
T2217_.59.0739b27: 他倶具二非有似有二義一故云二彼二雖無而二
T2217_.59.0739b28: 可得一也。又義云。幻像取幻是所執能取所取
T2217_.59.0739b29: 也。骨像取骨即觀心相見二分也。兩處彼二
T2217_.59.0739c01: 雖無而二可得者。所執情有理無義。觀心非
T2217_.59.0739c02: 有似有義也。文同義異矣。又義云。迷人者愚
T2217_.59.0739c03: 夫也。幻像取幻者所遍計境即依他相見也。
T2217_.59.0739c04: 迷故者能遍計妄心染分依他也。能取所取
T2217_.59.0739c05: 二事者遍計所執也。彼二等者。彼二者前依
T2217_.59.0739c06: 他二分也。而二者今遍計二取也。意云。彼
T2217_.59.0739c07: 依他相見雖レ無二遍計二取一由レ迷二彼二分一而
T2217_.59.0739c08: 此二取可レ得也爲言故云二由迷顯現故一也。觀
T2217_.59.0739c09: 門二事如レ先。但彼二雖無等者觀心前無二所
T2217_.59.0739c10: 執二取一故云二彼二雖無一。非レ無二觀心相見一故
T2217_.59.0739c11: 云二而二可得一也。已上三義中初義能治無
T2217_.59.0739c12: 漏心也。淨分依他故。故下文云。如是清淨法
T2217_.59.0739c13: 能令染法盡文所治是可斷法也。染分依他
T2217_.59.0739c14: 故。斷一能迷心一所執隨レ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。故云二能治體念
T2217_.59.0739c16: 處等一。四念處等觀是應二有漏一故。或通二無漏一
T2217_.59.0739c17: 歟。唯識中云二四地修得菩提分法一故。又今
T2217_.59.0739c18: 文既云二清淨法一故。或又此文不レ違二前説一。地
T2217_.59.0739c19: 上位通二有漏心一故。又釋論宗中有漏信進等
T2217_.59.0739c20: 云二清淨法一故。後義可レ通二漏無漏一歟。問。無
T2217_.59.0739c21: 漏心帶二所執二取一耶。答。護法正義無漏心
T2217_.59.0739c22: 不レ帶二所執一也。但安惠意無漏心帶レ執也。約二
T2217_.59.0739c23: 正後智一有レ異。依二本宗一可レ決矣。今文既云二
T2217_.59.0739c24: 菩薩雖修行而無所得也一。順二護法義一矣。問。
T2217_.59.0739c25: 何所治中云二幻像等一能治中云二骨像等一耶。
T2217_.59.0739c26: 答。幻像有二假實一故。若約二所執一者是實幻像
T2217_.59.0739c27: 故。若約二染依他一者假幻事故。骨像是四念處
T2217_.59.0739c28: 等能治觀門不淨觀所縁境故。問。若爾何
T2217_.59.0739c29: 下文能治又云強幻王一乎。觀心又若有漏若
T2217_.59.0740a01: 無漏皆依他如幻體故。但本論正文云。釋二幻
T2217_.59.0740a02: 像及取幻等一行頌一畢。又有レ問更擧レ頌作
T2217_.59.0740a03: レ釋也。文云。問。此譬欲二何所顯一。頌曰。骨像
T2217_.59.0740a04: 及取骨等云云此意骨像等頌爲二法説一乎。私
T2217_.59.0740a05: 案爲レ顯二前頌迷因無體一雖レ擧二此喩一兼顯二能
T2217_.59.0740a06: 觀所觀一歟
T2217_.59.0740a07: 如是觀已等者。觀義云指下自二離二及迷依一乃
T2217_.59.0740a08: 至二可得亦如是一文上云二如是觀已一也。謂觀蘊
T2217_.59.0740a09: 阿頼耶説相與二此論一符會故。私云。指二骨像
T2217_.59.0740a10: 及取幻等一行頌一也。既云二觀故亦説二一故。
T2217_.59.0740a11: 但引二離二及迷依等文一證二觀蘊阿頼耶一者。
T2217_.59.0740a12: 已前文レ爲二證頼耶三義一。觀義今文是也。故無
T2217_.59.0740a13: レ違耳。何法爲所治下義釋及本論有二何法爲
T2217_.59.0740a14: 能治五字一也
T2217_.59.0740a15: 迷法相者等者。論正文云。法迷相法迷相者
T2217_.59.0740a16: 云云迷法相者或唯所執也。或唯能迷心也。或
T2217_.59.0740a17: 通レ二也。謂如是如是體故者。有二體無體二
T2217_.59.0740a18: 義一故云二如是如是一歟。有非有又爾也。或體
T2217_.59.0740a19: 無體與二有非有一云二如是如是一歟。或能取所
T2217_.59.0740a20: 取云レ爾歟。或相見二分歟。或依遍歟。然如乃
T2217_.59.0740a21: 至分別故者釋二頌中如是體及有一也。亦説乃
T2217_.59.0740a22: 至無別故者釋二無體幷非有一也。前順體標有
T2217_.59.0740a23: 釋也。後逆非有標無體釋也。如是下釋二如幻
T2217_.59.0740a24: 二字一歟
T2217_.59.0740a25: 謂諸佛所説念處等者。私云。擧二四念處一等
T2217_.59.0740a26: 取八解脱八勝處等無量法門一也。何以故下
T2217_.59.0740a27: 釋成能所治二義一。如諸凡夫等者明二所執情
T2217_.59.0740a28: 有義一即所治也。如諸佛説等者迷二所執理無
T2217_.59.0740a29: 義一即能治也。依二此文一則前所治幻像取幻所
T2217_.59.0740b01: 執能取所取歟。又約二下文云二如是清淨法能
T2217_.59.0740b02: 令染法盡一者似二染分依他一歟。彼宗明匠可二尋
T2217_.59.0740b03: 決一矣。觀抄義云。此文徴釋能治有無一也。謂
T2217_.59.0740b04: 凡夫於二念處教法等一作有解。諸佛於二所説一
T2217_.59.0740b05: 住レ空也云云私云。有無倶爲二能治一非レ理。案二
T2217_.59.0740b06: 如是體無相等問起一。但以二無體レ爲二能治一也。
T2217_.59.0740b07: 若通二有體一何致二示現入胎等有相之難一矣。
T2217_.59.0740b08: 況云二如諸佛所説一未二必取佛。四念處觀是
T2217_.59.0740b09: 有漏心故。凡夫能治觀亦屬二下文一。故知上凡
T2217_.59.0740b10: 夫所取者所治迷相也。又准下以三佛示二現八相一
T2217_.59.0740b11: 致難者。可レ通二無漏心一也。如二上辨一。就レ中依
T2217_.59.0740b12: 他如幻後得智境。未レ起二正後二智一。已前皆遍
T2217_.59.0740b13: 計分別攝歟。若爾凡夫位猶迷二如幻道理一歟｣
T2217_.59.0740b14: 如是如是體故者。有二能觀所觀二事一故。云二
T2217_.59.0740b15: 如是如是一歟。如凡夫所取等者。擧二所治迷法一
T2217_.59.0740b16: 成二今能治觀歟。問。如是體無相者體無體二
T2217_.59.0740b17: 義歟。體即無相之義歟。答。今此一句頌若合二
T2217_.59.0740b18: 前生佛二文一者順レ初。若唯合二佛説無體一者
T2217_.59.0740b19: 會二後義一矣。擧二凡天所取一者爲レ顯二佛説一且
T2217_.59.0740b20: 示二所治一歟
T2217_.59.0740b21: 而佛世尊示現等者。或云。此文通二伏難一也。
T2217_.59.0740b22: 問。意云。如二諸佛所説一如レ是如レ是無體無相。
T2217_.59.0740b23: 何諸佛示現八相一耶。答。意云。然諸佛現二八
T2217_.59.0740b24: 相一。是離二所執相一後得智中現二身立等一故云二
T2217_.59.0740b25: 如是無相而影顯現一也。故唯識論第八云雖下
T2217_.59.0740b26: 似二所取能取相一現上而非二一切能遍計攝一。勿二
T2217_.59.0740b27: 無漏心亦有執故。如來後得應レ有レ執故。經
T2217_.59.0740b28: 説下佛智現二身立等種種影像一如中鏡等上故文又
T2217_.59.0740b29: 義云。如是體無相乃至成等正覺者問也。如是
T2217_.59.0740c01: 無相等二句答也。問中初一句牒二正釋意而
T2217_.59.0740c02: 佛下正致レ難也。前解意如是體無相者結成
T2217_.59.0740c03: 上意一也
T2217_.59.0740c04: 由此義故菩薩雖修行而無所得也者。疏家
T2217_.59.0740c05: 私釋成頌意一也。或以二釋論意釋成頌一也。彼
T2217_.59.0740c06: 論云。釋曰。譬如強幻王令餘幻王退者。彼能
T2217_.59.0740c07: 治淨法亦如二幻王一。由三能對治染法一得二増上一
T2217_.59.0740c08: 故。彼所治染法亦如二幻王一。由下於二境界一得中増
T2217_.59.0740c09: 上上故。如是清淨法能令染法盡者。如下彼強力
T2217_.59.0740c10: 幻王能令中餘幻王退一。菩薩亦爾。知二法如幻一
T2217_.59.0740c11: 能以二淨法一對治染法一。是故無レ慢文此文既云
T2217_.59.0740c12: 知三所治能治倶如二幻事一無レ慢。故云二雖修行
T2217_.59.0740c13: 而無所得一歟
T2217_.59.0740c14: 彼論明觀察蘊阿頼耶等者。問。莊嚴論中雖
T2217_.59.0740c15: レ明二三性眞實一。未レ云レ觀二頼耶一。又雖三幻事譬二
T2217_.59.0740c16: 分別性一。未レ類二頼耶自性一。何彼論所明如レ此
T2217_.59.0740c17: 指耶。答。三性即頼耶三義故。引二三性文一證下
T2217_.59.0740c18: 觀二頼耶一之義上也。況復彼論下説二求染污及
T2217_.59.0740c19: 清淨一云。偈曰。自界及二光癡共諸惑起如是
T2217_.59.0740c20: 諸分別二實應遠離。釋曰○自界謂自阿頼
T2217_.59.0740c21: 耶識種子。二光能取光所取光。此等分別界
T2217_.59.0740c22: 共二無明及諸餘惑一故得二生起一○二實謂所取
T2217_.59.0740c23: 實及能取實一。如レ是實染污應レ求二遠離一文此文
T2217_.59.0740c24: 既云二自界謂阿頼耶識種子一。豈非下觀二蘊阿頼
T2217_.59.0740c25: 耶一義上耶。又雖三所執喩二幻事一。又非三幻事不
T2217_.59.0740c26: レ譬二頼耶非有似有一。故上文云。此幻即譬二諸
T2217_.59.0740c27: 蘊一文幻事譬二蘊頼耶一之義也。又彼論求眞實
T2217_.59.0740c28: 文終。以二幻夢等八喩一類二依他諸法一。何唯云
T2217_.59.0740c29: レ譬二遍計一耶此中八喩如唯識八
喩。但所喩行相異也		故論云。如幻至
T2217_.59.0741a01: 如化一次第譬二諸行一者。幻譬二内六入一無レ有二我
T2217_.59.0741a02: 等體一但光顯現故。夢譬二外六入一。所受用塵體
T2217_.59.0741a03: 無レ有故。焔譬二心及心數法一。二法由レ起レ迷故。
T2217_.59.0741a04: 像復譬二内六入一。由二是宿業像一故。影復譬二外
T2217_.59.0741a05: 六入一。由二是内入影一内入増上起故。響譬二所
T2217_.59.0741a06: 説法一。法如レ響故。水月譬二依定法一。定則如レ水。
T2217_.59.0741a07: 法則如レ月。由二波證靜法顯現一故。化譬二菩薩
T2217_.59.0741a08: 故意受生一。不レ染二一切所作事一故文唯識論中八
喩皆譬心心所
T2217_.59.0741a09: 衆縁生非
有似有義		況復彼唯識以二莊嚴論一爲二所依一。然唯
T2217_.59.0741a10: 識中以二幻事一譬二依他一。所依論中無二彼義一。寧
T2217_.59.0741a11: 非二能所相違一乎。指二此等義一云二此經符會一歟｣
T2217_.59.0741a12: 當知陽炎等者。六喩中引二莊嚴文一成二頼耶如
T2217_.59.0741a13: 幻義一畢。餘五喩又莊嚴八喩中隨應引證又
T2217_.59.0741a14: 引二餘經論一釋二旋火輪乾闥婆城等一如二幻事一。
T2217_.59.0741a15: 應二廣説一也爲言
T2217_.59.0741a16: 前劫五喩等者。私云。五喩六喩相望而明三初
T2217_.59.0741a17: 二劫觀解有二勝劣一也。此三事猶帶レ拆法一者。
T2217_.59.0741a18: 有人云。世人見二芭蕉泡沫一時實謂レ有レ體。智
T2217_.59.0741a19: 人拆レ之令レ見之時知二無體一。故云二折法空一。陽
T2217_.59.0741a20: 炎等世人見時不レ拆即知二無體一故喩二體法
T2217_.59.0741a21: 空一也云云私云。三喩又顯二體法空一也。云下帶二
T2217_.59.0741a22: 拆法一明中無性空上故。帶二拆法一者聲聞經中譬二
T2217_.59.0741a23: 人無我一意歟。故第三釋云。謂觀二唯蘊無我一
T2217_.59.0741a24: 時於二陰界入一種種分拆推求我不可得文又
T2217_.59.0741a25: 上文云。聲聞經中雖レ説二此五喩一而意明二無
T2217_.59.0741a26: 我一。今此中五喩意明二諸蘊性空一文既五喩明二
T2217_.59.0741a27: 性空一知譬二體空一也。故鈔寂然界云二通教體
T2217_.59.0741a28: 法空一也。故知今意三喩是帶二拆空一之體空故
T2217_.59.0741a29: 不レ同二幻炎等唯體空一。故今不レ取也爲言問。若
T2217_.59.0741b01: 爾何第三劫十喩中取二泡喩一耶。答。彼一水
T2217_.59.0741b02: 生二衆泡。譬三行者自心能作二法界曼荼羅不思
T2217_.59.0741b03: 議變化一也。非レ取二拆空體空邊一。故經云。如二天
T2217_.59.0741b04: 降レ雨生レ泡。彼眞言悉地種種變化當レ知亦爾
T2217_.59.0741b05: 文又疏云。聲聞經以レ受譬二浮泡一。般若中以レ泡
T2217_.59.0741b06: 爲レ喩。雖レ無二實性一而因縁猶二是實法一。故十喩
T2217_.59.0741b07: 中有二如化一而不レ明二泡喩一。今此經譬意復殊
T2217_.59.0741b08: 也文所喩既殊。何爲レ難矣
T2217_.59.0741b09: 言即是麁相轉融者。有二多意一。實悟房義云。第
T2217_.59.0741b10: 二劫觀解待二第三劫一云二麁相一望二初劫一云二轉
T2217_.59.0741b11: 融一也。謂即心幻不レ及二不思識幻一。故云レ麁勝二
T2217_.59.0741b12: 即空幻一故云レ融也爲言文點云。麁相乃轉融也。
T2217_.59.0741b13: 又上佛房義云。初二劫觀解雙結。意麁相與二
T2217_.59.0741b14: 轉融一也。故轉融中道位不レ論二即空麁相喩一
T2217_.59.0741b15: 也爲言或云。初劫即空麁相轉融第二劫一云二
T2217_.59.0741b16: 中道觀一也。點云。麁相於轉融也。私云。轉有二
T2217_.59.0741b17: 轉捨轉得二義一。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レ爾也
T2217_.59.0741b19: 未了如是自性時乃至見空未盡者。觀抄云。
T2217_.59.0741b20: 擧二初劫未盡空有觀一成二第二劫盡理中道觀一
T2217_.59.0741b21: 也。問。初劫但即空觀。未レ見下觀レ有畏二有所得一
T2217_.59.0741b22: 觀レ空畏レ堕中斷滅上耶。答。凡佛法觀空智惠因
T2217_.59.0741b23: 縁外無レ見レ空。所以見二縁生一觀二性空一謂二之即
T2217_.59.0741b24: 空觀一。故初劫無性空釋五蘊皆云二縁生無性一。
T2217_.59.0741b25: 仍爲レ遮二斷常見一觀空且名二離斷常中道一歟云
T2217_.59.0741b26: 云私云。於二他縁乘中一相似實證待對明二勝劣一
T2217_.59.0741b27: 也。加行位頌云。現前立二少物一謂二是唯識性一。
T2217_.59.0741b28: 以レ有二所得一故非三實住二唯識一文論釋云。燸等
T2217_.59.0741b29: 四法依二四尋思四如實智初後位一立。四尋思
T2217_.59.0741c01: 者尋二思名義自性差別假有實無一如レ實遍知
T2217_.59.0741c02: 此四離レ識及識非有名二如實智一○此四位中
T2217_.59.0741c03: 猶於二現前一安立少物一謂二是唯識眞勝義性一。
T2217_.59.0741c04: 以二彼空有二相未除帶レ相觀心有二所得一故
T2217_.59.0741c05: 非三實安住眞唯識理一。彼相滅已方實安住文
T2217_.59.0741c06: 立少物謂是唯識未盡之義也。又成二假有實
T2217_.59.0741c07: 無之觀是有空觀門也。此觀未レ住二眞勝義
T2217_.59.0741c08: 性一云二未了自性等一也。然見道以上二智觀門
T2217_.59.0741c09: 是實證故。二空相不レ當レ心而悟入識相識性
T2217_.59.0741c10: 唯識一也。故見道位頌云。爾時住二唯識一離二二
T2217_.59.0741c11: 取相一故文論釋云。爾時乃名實住下識二眞勝
T2217_.59.0741c12: 義性一即證二眞如一文故上文云。行者解二諸蘊唯
T2217_.59.0741c13: 心一即是知二法自性一。又下云下今以二如幻等門一。
T2217_.59.0741c14: 乃至悟二唯識性一故上。即此意矣。重意云。今經觀
T2217_.59.0741c15: 蘊阿頼耶知自性者即見道以上實住唯識之
T2217_.59.0741c16: 義也爲言問。既云二今以如幻等一非レ對二初劫觀
T2217_.59.0741c17: 解一耶。例如二今大乘不可得空等一也。又云二人
T2217_.59.0741c18: 法二空相亦不當心一。非レ遮二初劫一耶。答。今字
T2217_.59.0741c19: 隨レ宜。何必同矣。於二一劫中一初後相望何失。
T2217_.59.0741c20: 又唯識觀雖レ待二加行觀一遮二初劫二空一無レ過。
T2217_.59.0741c21: 加行觀未レ離二彼相一故。故釋云。帶相觀心有二
T2217_.59.0741c22: 所得一故非三實安住眞唯識理一。彼相滅已方實
T2217_.59.0741c23: 安住今二空之相亦不當心者。彼相滅已
T2217_.59.0741c24: 方證安住意也。況初劫二空觀門非二有觀一。何
T2217_.59.0741c25: 云二不能盡理觀有一矣。若望二今心一而成下恐二斷
T2217_.59.0741c26: 滅一之義上上文即空觀屬二斷滅一矣。若與二初劫一
T2217_.59.0741c27: 言レ之誰云レ非二盡理觀一乎。故知非レ指二初劫觀
T2217_.59.0741c28: 門一也。又義。人空觀二是觀依圓有一人我自亡
T2217_.59.0741c29: 故可レ云二有觀一歟。然未レ知二五陰法本來涅槃一。
T2217_.59.0742a01: 故非二盡理一也。又觀二蘊即空一時斷二法倒一故云
T2217_.59.0742a02: レ空。然未二空相不可得一故非二盡理一也。非盡理
T2217_.59.0742a03: 者以二第二劫中道觀一降二初劫觀一之意也
T2217_.59.0742a04: 今以如幻等門照有空不二等者。唯識宗立二
T2217_.59.0742a05: 三時教一。初時有教説二依圓有小乘第二時空
T2217_.59.0742a06: 教明二遍計空一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_.59.0742a08: 亦空則詮門中道也。又遍計非レ有依圓非レ空。
T2217_.59.0742a09: 故離有離無則離言中道也。詮門離言倶非二
T2217_.59.0742a10: 偏有偏空一。故云二空有不二一歟。故唯識論第七
T2217_.59.0742a11: 云。我法非レ有空識非レ無。離有離無故契二中
T2217_.59.0742a12: 道一文私云。此中空識者空圓成識依他。具如二
T2217_.59.0742a13: 前辨一也。又依二三劫次第一者。初劫中湛寂明
T2217_.59.0742a14: レ有。寂然説レ空。是偏有偏空也。第二劫説二縁
T2217_.59.0742a15: 生中道一。故云二不二一也。又義云。有空觀門一
T2217_.59.0742a16: 念同時故云二空有不二一歟。唯識章云。由下無
T2217_.59.0742a17: 始來執二我法一爲レ有撥二事理一爲空故。此觀中
T2217_.59.0742a18: 遣者空觀對破有執一。存者有觀對遣空執一。今
T2217_.59.0742a19: 觀二空有一而遣二有空眞興記云。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		　以二彼空有相待觀成一純有純
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		　故欲レ證入離言法性一可下須依二此方
T2217_.59.0742a23: 便而入上記云。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: 爲言非レ謂二有空皆即決定一。證二眞觀一位非レ有
T2217_.59.0742a25: 非レ空。法無二分別一。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		説二要觀レ空方證眞。
T2217_.59.0742a28: 謂要觀二彼遍計所執一空爲レ門故入二於眞性一。
T2217_.59.0742b01: 眞體非レ空　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_.59.0742b03: 有非空者即當二空有不二義一。以二幻事非有似
T2217_.59.0742b04: 有一類二空有不二一歟。章謂要觀彼遍計所執者
T2217_.59.0742b05: 同一疏人法二空之相亦不當心一也。以二章空爲
T2217_.59.0742b06: 門故人於眞性一釋下疏眞入二法空一悟中唯識性上
T2217_.59.0742b07: 也。a字義第四實範云。私案。疏言二今以如幻
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一者。有空不二者幻
T2217_.59.0742b10: 有空謂眞空。而此有空相性是異故不一。相
T2217_.59.0742b11: 性不離故不異。且約二不離一云二不二一也。故上
T2217_.59.0742b12: 文云二唯識無境體法難解之空即是麁相轉
T2217_.59.0742b13: 融一。唯識無境者幻有。難解之空者眞空。轉融
T2217_.59.0742b14: 者明二不二一。然帶二不一一故云二麁相一。人法二空
T2217_.59.0742b15: 者人法謂初二性。二空謂眞實性。三性妄假
T2217_.59.0742b16: 眞實有空諸相皆不レ當二於心一也。故下文結二
T2217_.59.0742b17: 此第二劫一云然上來原レ始要レ終。自發二一毫
T2217_.59.0742b18: 之善一以至三於超度人法有無二障一云云眞入
T2217_.59.0742b19: 等者入二眞空一故證二勝義性一。證二勝義一故。了二世
T2217_.59.0742b20: 俗性故云悟唯識性一也云云
T2217_.59.0742b21: 大日經疏指心鈔卷第十一終
T2217_.59.0742b22: 御本記云
T2217_.59.0742b23: 先年比以二高野山傳法會談義之次一草レ之畢
T2217_.59.0742b24:   文永十年春比託二理性院上野公一令二清書一
T2217_.59.0742b25: 畢
T2217_.59.0742b26: 同九月中旬拭二老眼一加點畢。披覽人必可下
T2217_.59.0742b27: 令レ訪二菩提一給上耳
T2217_.59.0742b28:   金剛佛子頼瑜生年四
十八
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: レ倒時有二法執當心。故以二五喩一達二諸法即空一。
T2217_.59.0742c08: 遣二彼法倒一。雖レ遣二其有一仍滯二空相一。今第二劫
T2217_.59.0742c09: 以二六喩一對治前劫即空一。既有去空亡方順二
T2217_.59.0742c10: 不可得空一故文私云。覺苑師意第二劫是他
T2217_.59.0742c11: 縁心。一重未レ見二二重淺深一。故今經文合二前
T2217_.59.0742c12: 眞入法空悟唯識性義一。故云二故經云祕密主
T2217_.59.0742c13: 等一。不レ置二者字一也。宗家御意於第二劫中一有二
T2217_.59.0742c14: 他縁覺心二心一。引二前復次大乘行發無縁乘
T2217_.59.0742c15: 心等文一證二第六住心一。又引二今彼如是捨無我
T2217_.59.0742c16: 等文一證二第七住心一也。故知今經文更牒釋
T2217_.59.0742c17: 成二覺心乘義一也。更牒二經文一作レ釋時不レ置二者
T2217_.59.0742c18: 字一。疏前後例多。故字又屬二上段一也　問。案二經
T2217_.59.0742c19: 文起盡一。初大乘行發無縁乘心法無我性者。
T2217_.59.0742c20: 總標。何以故以下別説。如是知自心性下總
T2217_.59.0742c21: 結也。於二別説中一依二何以故徴問一設二答釋一。中
T2217_.59.0742c22: 初擧二古昔菩薩修行一成二三界唯心義一。後明下
T2217_.59.0742c23: 此唯心者捨二初劫即空無我一而成中縁生中道
T2217_.59.0742c24: 即心無我性上也。故云二彼如是等一。非レ指二上義一
T2217_.59.0742c25: 乎。故疏釋中初標二第二重法無我性一釋二二段
T2217_.59.0742c26: 文一畢云二更作一轉開明倍勝於前劫一。指二第二
T2217_.59.0742c27: 劫一望二初劫一云二一轉一。定知非レ有二二心勝劣一
T2217_.59.0742c28: 也。故六無畏中法無我無畏存二他縁覺心一。未
T2217_.59.0742c29: レ開二二重淺深一乎。又疏下擧二寶珠譬喩一示二修
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