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成唯識論略疏 (No. 2267_ 普寂撰 ) in Vol. 68 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 [行番号:有/無] [返り点:無/有] [CITE]
T2267_.68.0098a01: 破斥。四結正。今初
T2267_.68.0098a04: 離言○二引證
T2267_.68.0098a07: 由唯識無有義故。二由二性有相有見二
T2267_.68.0098a11: 達義。云何入唯量。論云。唯有識量故。釋云。 T2267_.68.0098a12: 於六識中。若如理硏尋。唯見識不見餘法。 T2267_.68.0098a13: 何以故。論曰。外塵無所有故。乃至云何入唯
T2267_.68.0098a21: 中。分明有以二分判爲依他。或爲遍計之 T2267_.68.0098a22: 二途。而二義不相乖角。今此五難。一一可 T2267_.68.0098a23: 會。未見安慧全論。只應論二家大綱。不 T2267_.68.0098a24: 應強辨其是非也○四結正
T2267_.68.0098a28: 染分言分別故。復淨分依他。亦圓成攝故。
T2267_.68.0098b04: 有爲無漏。後明今頌以無爲眞如爲圓成 T2267_.68.0098b05: 實。而不出淨依他。可知 T2267_.68.0098b06: T2267_.68.0098b07: [IMAGE] T2267_.68.0098b08: [IMAGE] T2267_.68.0098b09: [IMAGE] T2267_.68.0098b10: [IMAGE] T2267_.68.0098b11: [IMAGE]
T2267_.68.0098b14: 性故。一切善法最勝性故。由最勝義名圓
T2267_.68.0098b20: 非不異。乃至廣明依他起自性由異門故
T2267_.68.0098b23: 之旨。理致圓備。無復餘蘊可尋○二解喩」
T2267_.68.0098b27: 第四勝義。依他毛乃隨應。後三世俗前三勝 T2267_.68.0098b28: 義所攝。四句之中。是亦眞亦俗所收○第三 T2267_.68.0098b29: 釋證見前後中二。初標章。後廣釋其所以。 T2267_.68.0098c01: 今乃初也
T2267_.68.0098c04: 是故無有未證見眞如。而如實見依他性 T2267_.68.0098c05: 者也○二廣釋其所以
T2267_.68.0098c10: 有離有離無。當知。依圓之有。唯智所照。 T2267_.68.0098c11: 不應以情計較有無矣○自下第二。總釋 T2267_.68.0098c12: 頌意中三。一總。二別。三結。今初
T2267_.68.0098c16: 與法性相都無。後明二空所顯眞如即圓成 T2267_.68.0098c17: 實。其文雖易。其義則含無窮深趣。學者莫 T2267_.68.0098c18: 匇匇矣○三結 T2267_.68.0098c19: 是故此三不離心等 上來釋頌文竟 T2267_.68.0098c20: 成唯識論略疏第五 T2267_.68.0098c21: T2267_.68.0098c22: T2267_.68.0098c23:
T2267_.68.0098c26: ○自下第二諸門解釋中二。初十一門分別。 T2267_.68.0098c27: 後指例。初中今初三無爲相攝門
T2267_.68.0099a01: 約有爲無爲門。則唯以無爲眞如爲圓成 T2267_.68.0099a02: 實。以一切有爲法爲依他起。若據有漏無 T2267_.68.0099a03: 漏門。則以無爲眞如及有爲無漏爲圓成 T2267_.68.0099a04: 實。以一切有漏法爲依他起。具如法苑・義 T2267_.68.0099a05: 林・纂註辨○第二七眞如相攝門
T2267_.68.0099a10: 眞如・了別眞如故一切諸法平等平等。由清 T2267_.68.0099a11: 淨眞如故一切聲聞菩提・獨覺菩提・阿耨多 T2267_.68.0099a12: 羅三藐三菩提平等平等。由正行眞如故聽 T2267_.68.0099a13: 聞正法縁總境界奢摩他・毘鉢舍那所攝
T2267_.68.0099a18: 即依他起。愚夫於此六法執爲實有。是計 T2267_.68.0099a19: 所執。有爲無顛倒性爲圓成實。可解○第四 T2267_.68.0099a20: 五事相攝門中二。今初
T2267_.68.0099a25: T2267_.68.0099a26: [IMAGE] T2267_.68.0099a27: [IMAGE] T2267_.68.0099a28: [IMAGE] T2267_.68.0099a29: [IMAGE] T2267_.68.0099b01: T2267_.68.0099b02: [IMAGE] T2267_.68.0099b03: [IMAGE] T2267_.68.0099b04: [IMAGE] T2267_.68.0099b05: [IMAGE] T2267_.68.0099b06: [IMAGE] T2267_.68.0099b07: [IMAGE] T2267_.68.0099b08: [IMAGE] T2267_.68.0099b09: [IMAGE] T2267_.68.0099b10: [IMAGE] T2267_.68.0099b11: [IMAGE] T2267_.68.0099b12: [IMAGE] T2267_.68.0099b13: [IMAGE] T2267_.68.0099b14: [IMAGE] T2267_.68.0099b15: [IMAGE] T2267_.68.0099b16: 評取初説。可知○第二五事相攝
T2267_.68.0099b20: [IMAGE] T2267_.68.0099b21: [IMAGE] T2267_.68.0099b22: [IMAGE] T2267_.68.0099b23: [IMAGE] T2267_.68.0099b24: [IMAGE] T2267_.68.0099b25: [IMAGE] T2267_.68.0099b26: ○第五四法相攝門
T2267_.68.0099c02: [IMAGE] T2267_.68.0099c03: [IMAGE] T2267_.68.0099c04: [IMAGE] T2267_.68.0099c05: [IMAGE] T2267_.68.0099c06: [IMAGE] T2267_.68.0099c07: [IMAGE] T2267_.68.0099c08: [IMAGE] T2267_.68.0099c09: [IMAGE] T2267_.68.0099c10: [IMAGE] T2267_.68.0099c11: ○第六四諦相攝三。一問。二答。三總結 T2267_.68.0099c12: 三性四諦相攝云何 ○答中二。今初略答」 T2267_.68.0099c13: 四中一一皆具三性 ○二廣答中四。今初 T2267_.68.0099c14: 苦諦
T2267_.68.0099c27: 作證○三總結
T2267_.68.0100a14: 聖智所行。問。觀行者通達遍計所執自性 T2267_.68.0100a15: 時。當言行於相耶。當言行於無相耶。答。 T2267_.68.0100a16: 若以世間智通達時。當言行於相。若以 T2267_.68.0100a17: 出世智而通達時。當言行於無相。如計所
T2267_.68.0100a20: 則成顛倒。若知爲無則非初性。心所現無 T2267_.68.0100a21: 依他起攝。眞如理無圓成實攝。是故聖智
T2267_.68.0100b02: 指例
T2267_.68.0100b06: 一地界二土三金。於地界中土非實有而 T2267_.68.0100b07: 可得。金是實有而不可得。火燒錬時土 T2267_.68.0100b08: 相不現金相顯現。識亦如是。無分別智火 T2267_.68.0100b09: 未燒時。於此識中所有遍計所執自性顯現。 T2267_.68.0100b10: 所有眞實圓成自性不顯現。此識若爲無分 T2267_.68.0100b11: 別智火所燒時。於此識中所有眞實圓成 T2267_.68.0100b12: 自性顯現。所有虚妄遍計所執自性不顯現。 T2267_.68.0100b13: 是故虚妄分別識依他起自性有彼二分。如
T2267_.68.0100b17: 入何等自性。答。圓成實自性。問。若觀行者 T2267_.68.0100b18: 隨入圓成實自性時當言除遣何等自性
T2267_.68.0100b23: 今初
T2267_.68.0100c02: 具如義林總料簡章・纂註引新舊深密明。 T2267_.68.0100c03: 可尋○釋第二頌
T2267_.68.0100c06: 説言一切法皆無自性。謂相無自性性・生無 T2267_.68.0100c07: 自性性・勝義無自性性。善男子。云何諸法相 T2267_.68.0100c08: 無自性性。所謂諸法遍計所執相。何以故。此 T2267_.68.0100c09: 由假名安立爲相。非由自相安立爲相。 T2267_.68.0100c10: 是故説名相無自性性。云何諸法生無自性 T2267_.68.0100c11: 性。所謂諸法依他起相。何以故。此由依他縁 T2267_.68.0100c12: 力故有。非自然有。是故説名生無自性性。 T2267_.68.0100c13: 云何諸法勝義無自性性。所謂諸法由生無 T2267_.68.0100c14: 自性性故説名無自性性。即縁生法亦名 T2267_.68.0100c15: 勝義無自性性。何以故。於諸法中若是清淨 T2267_.68.0100c16: 所縁境界我顯示彼以爲勝義無自性性。依 T2267_.68.0100c17: 他起相亦是清淨所縁境界。是故亦説名爲 T2267_.68.0100c18: 勝義無自性性。復有諸法圓成實相亦名勝 T2267_.68.0100c19: 義無自性性。何以故。一切諸法法無我性名 T2267_.68.0100c20: 爲勝義。亦得名爲無自性性。以是諸法勝 T2267_.68.0100c21: 義諦故。無自性性之所顯故。由此因縁故。
T2267_.68.0100c27: 唯識性。寂謂。三性・三無性乃大乘方等之大 T2267_.68.0100c28: 宗猷。即是唯識性。何以故。一切遍計是唯識 T2267_.68.0100c29: 無所有性。一切依他及非有似有性。體究此 T2267_.68.0101a01: 二性。則一切諸法之實性。此實性名爲圓成 T2267_.68.0101a02: 實性此三自性即三無性。是故三頌全顯唯 T2267_.68.0101a03: 識性。於中初一頌明三自性。次一頌明三無 T2267_.68.0101a04: 性。今此一頌顯圓成勝義無生是唯識實性。 T2267_.68.0101a05: 應思此中初釋第一句。四種勝義如法苑二 T2267_.68.0101a06: 諦章明。揀別可解。次眞謂下釋第二句。眞
T2267_.68.0101a13: 段第三。五頌明唯識所入位。於中有二。初 T2267_.68.0101a14: 結上彰後所明。後擧頌文文正釋五位。 T2267_.68.0101a15: 初中有三。一結上爲三問。二隨問略爲三 T2267_.68.0101a16: 答。三廣前別問別答。今初
T2267_.68.0101a24: T2267_.68.0101a25: 六處殊勝者。如上引瑜伽三十五・倫記六 T2267_.68.0101a26: 上・八下等明也。善戒經云。陰界六入次第 T2267_.68.0101a27: 相續無始無終法性自爾。般若勝天王會云。 T2267_.68.0101a28: 如來法性在有情蘊界處中從無始展轉相
T2267_.68.0101b02: [IMAGE] T2267_.68.0101b03: [IMAGE] T2267_.68.0101b04: [IMAGE] T2267_.68.0101b05: [IMAGE] T2267_.68.0101b06: [IMAGE] T2267_.68.0101b07: [IMAGE] T2267_.68.0101b08: [IMAGE] T2267_.68.0101b09: [IMAGE] T2267_.68.0101b10: [IMAGE] T2267_.68.0101b11: [IMAGE] T2267_.68.0101b12: [IMAGE] T2267_.68.0101b13: 於諦増上法信解差別判資糧未具已具。又
T2267_.68.0101b16: 一切佛教之根柢也。未於四諦得決定勝 T2267_.68.0101b17: 解者僣學大乘祕密者。學躇於階動成見
T2267_.68.0101c01: 初資糧位其相云何 ○二答中二。今初擧 T2267_.68.0101c02: 頌
T2267_.68.0101c05: 頌文。二廣二取隨眠。初中亦二。初釋上二 T2267_.68.0101c06: 句。後釋下二句。今初
T2267_.68.0101c15: 二見修分別。三約人分別。四約有無漏道伏 T2267_.68.0101c16: 斷分別。五結歸頌丈。初中有二。初明煩惱 T2267_.68.0101c17: 障。二明所知障。今初
T2267_.68.0101c20: 及纂註明。百二十八者。謂欲界見惑四十。上 T2267_.68.0101c21: 二界各三十六。及修惑十六。具如佛地論七
T2267_.68.0101c29: 識倶。不與無明慧相應。如上已明。法空智 T2267_.68.0102a01: 品等者。述記云。菩薩法空智品許與此第八 T2267_.68.0102a02: 倶起故。第七有法執。法空智起即不行。第 T2267_.68.0102a03: 八法執有。法空智起此應滅。既八現行與彼
T2267_.68.0102a08: 過塵沙。何必與煩惱同頭數。佛地言頭數 T2267_.68.0102a09: 等者。由一切所知障皆從煩惱氣分之理。 T2267_.68.0102a10: 亦由一切有煩惱障處有所知障之趣。可 T2267_.68.0102a11: 知○四三性分別
T2267_.68.0102a15: 衆生迷執心外有實法而爲所依生一切 T2267_.68.0102a16: 煩惱障。可知。二隨眠等者。述記云。此中二障 T2267_.68.0102a17: 隨三乘聖道有勝有劣斷惑前後。若望二 T2267_.68.0102a18: 障行相相對。即煩惱障麁所知障細。若望聖 T2267_.68.0102a19: 道斷即不定。或有先斷煩惱障不斷所知 T2267_.68.0102a20: 障。如二乘等求涅槃故。或有先斷所知障 T2267_.68.0102a21: 不斷煩惱障。如住出初地等十地菩薩。此 T2267_.68.0102a22: 依種説不依麁重。趣一切智故。或有亦 T2267_.68.0102a23: 斷煩惱・所知二障。謂入初地金剛心菩薩。此
T2267_.68.0102a26: 而立品數。但依所障辨能障麁細。有初地 T2267_.68.0102a27: 修道斷有頂所知障而欲未盡。第二地等亦
T2267_.68.0102b01: 結使證得無爲故。望二乘道名爲無覆。
T2267_.68.0102b07: 分別
T2267_.68.0102b13: 知障也。述記所辨稍有所濫。有義難斥。演
T2267_.68.0102b17: 修行。今初
T2267_.68.0102b21: 種行。後明練行。初中亦二。初辨福智行。後 T2267_.68.0102b22: 明二種利行。今初
T2267_.68.0102c05: 次加行位其相云何 ○二答中二。今初擧 T2267_.68.0102c06: 頌
T2267_.68.0102c12: 修。明乃配無能所取。依乃爲見道。以爲。正 T2267_.68.0102c13: 修在四善根。仰修通三十心。述記以爲。是 T2267_.68.0102c14: 四善根所修寂曰。對法論意謂持即聞慧。任 T2267_.68.0102c15: 乃思修位。鏡乃唯修慧。聞爲資糧位。次二 T2267_.68.0102c16: 爲加行位。明配見道。依配修及究竟。顯揚 T2267_.68.0102c17: 亦爲瑜伽者修因證果。慈恩淄州所判未 T2267_.68.0102c18: 詳所據○二釋位總名
T2267_.68.0102c27: 及器世間。生死相續流轉無窮。四尋思四如 T2267_.68.0102c28: 實除八分別入法無我。餘如述記辨○四 T2267_.68.0102c29: 釋四地名
T2267_.68.0103a03: 入唯識似名等現。決定了知都無有義。入 T2267_.68.0103a04: 眞義一分三摩地者。唯能通達所取無名
T2267_.68.0103a08: 六斷二縛位
T2267_.68.0103a16: 便。二乘則述記以謂二乘當教唯説作四諦 T2267_.68.0103a17: 安立諦觀。若大乘所判。彼唯觀人空非安立 T2267_.68.0103a18: 諦不同菩薩二空觀。劣故不説。又解。二乘
T2267_.68.0103a21: 心時歴觀上下八諦。應言唯觀安立諦也 T2267_.68.0103a22: ○八辨所依處
T2267_.68.0103a26: 第四及第三十六等明。述記及法苑斷障章
T2267_.68.0103a29: 未至依可得。乃至依無所有處依可得。答。 T2267_.68.0103b01: 一依・非依可得。餘依一切可得。又三依五
T2267_.68.0103b04: 思現觀唯依欲界散地非依靜慮無色。即 T2267_.68.0103b05: 許餘五通餘六禪三空而起。信通有漏無 T2267_.68.0103b06: 漏通九地起。戒通九地起者。六禪地中有 T2267_.68.0103b07: 道共戒。易知。乃許三空地中亦得入見道。 T2267_.68.0103b08: 以論中説餘五現觀一切依中皆可得故。又 T2267_.68.0103b09: 上文説三空地中有未知當知根故。問下文 T2267_.68.0103b10: 説唯依四靜慮及初未至入見道者。據増 T2267_.68.0103b11: 強處説。又三依五依等者。第二重釋第三・ T2267_.68.0103b12: 四・五現觀即判唯是見道故。唯依四根本 T2267_.68.0103b13: 靜慮及未至五地中起。即三現觀同時信亦 T2267_.68.0103b14: 唯五地。言一種一分亦爾。了義燈七本以爲。 T2267_.68.0103b15: 方便道可通六地。若成滿者。唯依五地非
T2267_.68.0103b18: 九地。文旨分明。如景師述。然基・沼二師搰 T2267_.68.0103b19: 搰焉局判見道依地唯五地。其言逼切似有 T2267_.68.0103b20: 所杭。恐非公公之辨乎。菩薩見道不同二
T2267_.68.0103b23: 依何界趣身分別
T2267_.68.0103c04: 次通達位其相云何 ○二答中二。初擧頌」
T2267_.68.0103c09: 論分別故非今所遮。可知○二廣釋頌中 T2267_.68.0103c10: 四。一廣正智。二解位名。三明見道眞相差 T2267_.68.0103c11: 別。四解得見道時功徳有異。今初
T2267_.68.0103c15: [IMAGE] T2267_.68.0103c16: [IMAGE] T2267_.68.0103c17: [IMAGE] T2267_.68.0103c18: [IMAGE] T2267_.68.0103c19: [IMAGE] T2267_.68.0103c20: [IMAGE] T2267_.68.0103c21: [IMAGE] T2267_.68.0103c22: [IMAGE] T2267_.68.0103c23: [IMAGE] T2267_.68.0103c24: 佛地唯約有漏無漏心判四分有無。今於 T2267_.68.0103c25: 入見道辨見相有無。義門少異。可知。明初
T2267_.68.0104a03: 初中二。初總標 T2267_.68.0104a04: 然此見道略説有二 ○二別解。於中有二。 T2267_.68.0104a05: 初明眞見道。後明相見道。今乃初也
T2267_.68.0104a08: 正出眞見道體。次明證理斷障。後雖多下
T2267_.68.0104a13: 師意謂。一無間道中自有三心。謂内遣有情 T2267_.68.0104a14: 假縁智等。以理有淺深障及智行有麁細
T2267_.68.0104a17: 見道後所俲學道而非眞見道。寂曰。此論 T2267_.68.0104a18: 於相見道中出於三心。由是觀之。論旨乃 T2267_.68.0104a19: 以一心師頓斷證而爲正義。可察。了義燈 T2267_.68.0104a20: 七本云。傳三藏解。頓漸二師合二十五釋
T2267_.68.0104a23: 證更畫蛇足。相學之弊可察○自下第二明 T2267_.68.0104a24: 相見道中二。初正明相。後解後得智。初中 T2267_.68.0104a25: 三。初總標。二別釋。三總釋。今乃初也 T2267_.68.0104a26: 二相見道此復有二 ○二別釋中二。初明 T2267_.68.0104a27: 行相相見道。二明言教相見道。初中亦二。初 T2267_.68.0104a28: 明三心相見道。後明十六心見道。今初
T2267_.68.0104b04: 二。上二界我法爲第三。詳曰。後理雖通。然 T2267_.68.0104b05: 無所憑。今依初説。寂曰。後義亦古説。非無
T2267_.68.0104b08: [IMAGE] T2267_.68.0104b09: [IMAGE] T2267_.68.0104b10: [IMAGE] T2267_.68.0104b11: [IMAGE] T2267_.68.0104b12: [IMAGE] T2267_.68.0104b13: [IMAGE] T2267_.68.0104b14: [IMAGE] T2267_.68.0104b15: [IMAGE] T2267_.68.0104b16: [IMAGE] T2267_.68.0104b17: [IMAGE] T2267_.68.0104b18: [IMAGE] T2267_.68.0104b19: [IMAGE] T2267_.68.0104b20: [IMAGE] T2267_.68.0104b21: [IMAGE] T2267_.68.0104b22: [IMAGE] T2267_.68.0104b23: [IMAGE] T2267_.68.0104b24: [IMAGE] T2267_.68.0104b25: [IMAGE] T2267_.68.0104b26: 倫記出三心十六心約乘二説。一説則菩薩 T2267_.68.0104b27: 唯修三心二乘唯相十六心。一説則菩薩二 T2267_.68.0104b28: 乘各修三心・十六心。後義爲正。瑜伽云由
T2267_.68.0104c14: 建立。二内證勝義道理離戲論建立。依初建 T2267_.68.0104c15: 立増上力故説法智品有四種心種類智品 T2267_.68.0104c16: 亦有四心隨爾所時八種心轉。即爾所時 T2267_.68.0104c17: 總説名一無間所入純奢他所顯之心。如是 T2267_.68.0104c18: 總説有九種心。見道究竟隨爾所時。如所 T2267_.68.0104c19: 施設苦諦之相了別究竟。即爾所心説爲一 T2267_.68.0104c20: 心。第二建一増上力故説有一心。謂唯依
T2267_.68.0104c26: 可尋○三總釋中三。一會違。二釋本頌不 T2267_.68.0104c27: 説二種見道由。三釋智攝。今初
T2267_.68.0105a02: 六心非安心後方得生故。分別隨眠眞已斷 T2267_.68.0105a03: 故○二釋本頌。不説二所以
T2267_.68.0105a14: 攝
T2267_.68.0105a23: ○第四明入地功徳
T2267_.68.0105a29: 諸異生以縁轉識爲境作意方便住心能 T2267_.68.0105b01: 入最初聖諦現觀。非未見諦者於諸諦中 T2267_.68.0105b02: 未得法眼便能通達一切種子阿頼耶識。 T2267_.68.0105b03: 此未見諦者修如是行已。或入聲聞正性 T2267_.68.0105b04: 離生或入菩薩正性離生達一切法眞法 T2267_.68.0105b05: 界已。亦能通達阿頼耶識。當於爾時能總 T2267_.68.0105b06: 觀察自内所有雜染亦能了知自身外爲相
T2267_.68.0105b09: 次修習位其相云何 ○二答中二。初擧頌 T2267_.68.0105b10: 答
T2267_.68.0105b13: 上三句正顯位相。後釋第四句明修道究 T2267_.68.0105b14: 竟得轉依。今初
T2267_.68.0105b20: 得法性心自性清淨永離一切客塵隨煩惱 T2267_.68.0105b21: 故爲轉依。即是眞如轉依義。道轉依者。謂 T2267_.68.0105b22: 發世間道於現觀時轉成出世説爲有學。 T2267_.68.0105b23: 餘有所作故。若永除一切所治永離三界 T2267_.68.0105b24: 欲時。此道自體究竟圓滿立爲轉依。麁重轉 T2267_.68.0105b25: 依者。謂阿頼耶識一切煩惱隨眠永遠離故
T2267_.68.0105b28: 依。然資・加二位有損力益能轉。入見道位 T2267_.68.0105b29: 有通達轉。十地位中有修習轉。究竟位有 T2267_.68.0105c01: 果圓滿轉。無性攝論九初云。雜染分生死是
T2267_.68.0105c08: 證十眞如故。十地道性・相二宗其旨不同。 T2267_.68.0105c09: 可知○第二廣解有二。初廣因後廣果。初 T2267_.68.0105c10: 中有四。廣上四因。初廣十地中三。一解十 T2267_.68.0105c11: 地名。二出體。三釋總地義。今初
T2267_.68.0105c18: 疾當成。餘如述記引瑜伽・對法・十地等明 T2267_.68.0105c19: ○第二出體
T2267_.68.0105c24: 生成。生成一切因果故。地義具如十地論 T2267_.68.0105c25: 第一明○第二明十勝行中二。一總擧十 T2267_.68.0105c26: 波羅蜜多。二廣釋。今初
T2267_.68.0105c29: 十攝餘。初中有十三。今初列名
T2267_.68.0106a05: [IMAGE] T2267_.68.0106a06: [IMAGE] T2267_.68.0106a07: [IMAGE] T2267_.68.0106a08: [IMAGE] T2267_.68.0106a09: [IMAGE] T2267_.68.0106a10: [IMAGE] T2267_.68.0106a11: [IMAGE]
T2267_.68.0106a19: 名一切戒。又即依此在家・出家二分淨戒 T2267_.68.0106a20: 略説三種。一律儀戒。謂菩薩所受七種別解
T2267_.68.0106a28: 實義處。三佛菩薩大神力處。四因處。五果處。 T2267_.68.0106a29: 六應得義處。七自於彼義得方便處。八一切
T2267_.68.0106b26: 作意修中説六意趣。謂廣大・長時・歡喜・荷 T2267_.68.0106b27: 恩・大志・純善○第十攝門
T2267_.68.0106c01: 義攝。明勝義攝云。此復多種。謂或依法界 T2267_.68.0106c02: 説。以眞如是施等共相故。或依智資糧説。 T2267_.68.0106c03: 以能成辨一切智器故。或依智攝受説。以 T2267_.68.0106c04: 能成滿一切智。或依智隨轉説。以五波羅 T2267_.68.0106c05: 蜜多隨慧波羅蜜多轉故。或依智相説。以 T2267_.68.0106c06: 慧波羅蜜多是正智自體故。如是勝義以眞
T2267_.68.0106c10: 所以慧聲説。如是所説有何意趣。謂於一 T2267_.68.0106c11: 切波羅蜜多修加行中皆有一切波羅蜜多
T2267_.68.0106c14: 純雜四句如述記明○第九開合
T2267_.68.0106c20: 以學攝度。初中自三。今初戒學
T2267_.68.0106c23: 勝。即三聚戒。二共不共勝。謂菩薩一切性罪 T2267_.68.0106c24: 不現行與二乘共。相似遮罪有現行與二 T2267_.68.0106c25: 乘不共等是。三廣大勝。此有四種。一種種 T2267_.68.0106c26: 無量學處大。二無量福徳大。三利生意樂大。
T2267_.68.0107a02: 次。今謂不然。何者若定有四即別配地。戒
T2267_.68.0107a05: 三種意生身・四種生死配地。應思。無性攝
T2267_.68.0107a27: 熟讀思惟於華嚴經及疏矣○自下大文第 T2267_.68.0107a28: 三解斷十重障中二。初明十障。後重以二 T2267_.68.0107a29: 障攝總明斷位。初中亦二。初標牒 T2267_.68.0107b01: 十重障者 ○第二別釋十一。初明異生性
T2267_.68.0107b11: 捨此性。具如十地品疏明○二對三乘辨 T2267_.68.0107b12: 同異
T2267_.68.0107b19: 凡聖倶成之失。大乘於見所斷種上立異生 T2267_.68.0107b20: 性者。即無間道有惑種倶。如何無凡聖倶
T2267_.68.0107b26: 間道已無惑種。何用復起解脱道爲。答。意 T2267_.68.0107b27: 有二。一謂斷惑證滅期心別故。二謂爲捨 T2267_.68.0107b28: 彼品麁重性故。麁重性乃指習氣無堪任性。 T2267_.68.0107b29: 可知○五以此障即二十二愚
T2267_.68.0107c03: 洲・長壽天・無想定・無想天等。具如述記辨 T2267_.68.0107c04: ○六以障即愚辨異同
T2267_.68.0107c11: 住心已去亦斷修惑一分所知障。故留煩惱
T2267_.68.0107c21: 此最下品故。不作意縁故。遠隨現行故。應知
T2267_.68.0107c26: 如大地生成衆物。一切世間善法即初二三 T2267_.68.0107c27: 地道之光影。聲聞有學無學及獨覺法即四 T2267_.68.0107c28: 五六地道之光影分也。是故應知。以三十七 T2267_.68.0107c29: 品爲二乘所學而非大乘正所學。是以本從 T2267_.68.0108a01: 末之判非究竟説也。二身見者。述記二釋。 T2267_.68.0108a02: 初謂。初見道已離第六識中分別身見。今此 T2267_.68.0108a03: 離第六識中倶生身見。盡處總説名二身見
T2267_.68.0108a12: 障
T2267_.68.0108a26: 寂滅不肯進修。諸佛七勸方能進趣故。唯自
T2267_.68.0108b09: 治道。非煩惱障對治道。若得菩提時頓斷
T2267_.68.0108b14: T2267_.68.0108b15: [IMAGE] T2267_.68.0108b16: [IMAGE] T2267_.68.0108b17: [IMAGE] T2267_.68.0108b18: [IMAGE] T2267_.68.0108b19: [IMAGE] T2267_.68.0108b20: [IMAGE] T2267_.68.0108b21: 十障及第十一障有無不同。如倫記二十下
T2267_.68.0108b24: 斷頓漸。三明四道差別。初中二。初總即二 T2267_.68.0108b25: 障。後別解釋。今初 T2267_.68.0108b26: 此十一障二障所攝 上十一障對治二障。 T2267_.68.0108b27: 初地入心除斷分別二障種子。初地住心已 T2267_.68.0108b28: 去乃至第十地。斷所知障則倶生煩惱現行 T2267_.68.0108b29: 隨亦伏除。金剛喩定頓斷最極微細所知障 T2267_.68.0108c01: 及一切煩惱種子故。所斷十一障不外二 T2267_.68.0108c02: 障。可知○第二別解釋中二。初明二障伏斷 T2267_.68.0108c03: 位次。後釋妨難。今初
T2267_.68.0108c06: T2267_.68.0108c07: [IMAGE] T2267_.68.0108c08: [IMAGE] T2267_.68.0108c09: [IMAGE] T2267_.68.0108c10: [IMAGE] T2267_.68.0108c11: [IMAGE] T2267_.68.0108c12: [IMAGE] T2267_.68.0108c13: [IMAGE] T2267_.68.0108c14: [IMAGE] T2267_.68.0108c15: [IMAGE] T2267_.68.0108c16: [IMAGE] T2267_.68.0108c17: [IMAGE] T2267_.68.0108c18: [IMAGE] T2267_.68.0108c19: [IMAGE] T2267_.68.0108c20: [IMAGE] T2267_.68.0108c21: [IMAGE]
T2267_.68.0108c26: 明斷障。後釋妨。今初
T2267_.68.0108c29: 地永斷。障一向清淨無生法忍諸煩惱麁重 T2267_.68.0109a01: 第八地悉已斷。一切煩惱隨眠習氣障礙乃 T2267_.68.0109a02: 金剛斷入如來位。一切所知障品所有麁重 T2267_.68.0109a03: 亦有三。一有皮麁重初地悉斷。二在膚麁 T2267_.68.0109a04: 重第八地悉已斷。三在肉麁重如來住中皆 T2267_.68.0109a05: 悉已斷。於三住中煩惱所知永斷。所餘諸住
T2267_.68.0109a10: 無間圓滿。三約現起二障少分斷・多少分斷・ T2267_.68.0109a11: 分分斷。四約分別永不行・倶生煩惱永不行 T2267_.68.0109a12: 及畢竟離。五約無生法忍少淨・多淨・極淨。 T2267_.68.0109a13: 六約捨異生姓・分段・變易。七約無漏心未 T2267_.68.0109a14: 得有相無相滿。可知○第二明斷漸頓
T2267_.68.0109a17: 記出三解。一謂。第七相應惑雖有八十一 T2267_.68.0109a18: 品與有頂第九品一類。品攝全無麁細故。 T2267_.68.0109a19: 二謂。所障既同斷無前後。入佛地位一時 T2267_.68.0109a20: 頓斷故云無麁細。三謂。此惑唯縁内境。境 T2267_.68.0109a21: 無麁細故云無麁細。非無九品等差別。可
T2267_.68.0109a29: 惱障。後明所知障。通縁内外等者。明六識 T2267_.68.0109b01: 倶所知障諸地漸斷不同第七相應惑頓斷 T2267_.68.0109b02: 之所以。謂以通縁内外境内外身起故。又 T2267_.68.0109b03: 彼境中各通麁細六識行相有九品等別 T2267_.68.0109b04: 故。諸地別斷理數可爾○第三明三乘四道 T2267_.68.0109b05: 差別
T2267_.68.0109b08: 進。或九品別起。或一觀中隨斷幾品總一加 T2267_.68.0109b09: 行後一勝進。後明菩薩四道。演祕引對法
T2267_.68.0109b14: 十眞如者 ○二別解十眞如
T2267_.68.0109b21: 初
T2267_.68.0109b24: 三。一總擧六轉依。二別解三料簡。今初 T2267_.68.0109b25: 轉依位別略有四種 六種轉依出於梁攝 T2267_.68.0109b26: 論十六唐譯第九。可尋○二別解
T2267_.68.0109c01: 修習位所證。初中有二。初總標。後別解。今 T2267_.68.0109c02: 初 T2267_.68.0109c03: 轉依義別略有四種 ○二別解中四。初明 T2267_.68.0109c04: 能轉道中二。初能伏道。後能斷道。今初
T2267_.68.0109c07: 觀。具如法苑斷障章明。無漏者。述記云。且 T2267_.68.0109c08: 如因第三地無分別斷定法愛倶所知障勢 T2267_.68.0109c09: 力令煩惱亦不現行名伏煩惱障非別起
T2267_.68.0109c13: 無分別智爲能斷道不取後得。樞要下末
T2267_.68.0109c16: 亦能斷除。即引瑜伽五十五證之。其旨調 T2267_.68.0109c17: 然。如述記辨○第二明所轉依
T2267_.68.0109c21: 重轉依。即阿頼耶。三論所出寛狹可知○第 T2267_.68.0109c22: 三所轉捨中有二。初明所斷捨。後明所棄 T2267_.68.0109c23: 捨。今乃初也
T2267_.68.0109c26: 言不對情名捨。二有漏依他。此有二種。一 T2267_.68.0109c27: 障法如此中言障治相違名捨。三非障法。 T2267_.68.0109c28: 下所棄捨中攝。三圓成實。此有二種。一劣 T2267_.68.0109c29: 法。亦所棄捨中攝。二勝法。唯此不捨。故總 T2267_.68.0110a01: 言三性皆有捨義。如理應思○二明所棄 T2267_.68.0110a02: 捨
T2267_.68.0110a07: 乘無漏對菩薩故名劣無漏。二云。二乘無 T2267_.68.0110a08: 漏及菩薩因位未滿無漏亦名爲劣。三藏意 T2267_.68.0110a09: 取初説爲正。餘及要集皆同有釋。今謂。不
T2267_.68.0110a13: 四明所轉得中二。初明所顯得。後明所生 T2267_.68.0110a14: 得。初中有三。初總出體。二別解三總結」
T2267_.68.0110a17: 涅槃義別略有四種 ○二廣解中三。一出 T2267_.68.0110a18: 四涅槃體。二三乘分別。三總結。今初
T2267_.68.0110a21: 有十種義。一本性清淨義。二具妙功徳故。 T2267_.68.0110a22: 三無生無滅故。四有情共有故。五不一不異 T2267_.68.0110a23: 故。六離所取相故。七離能取相故。八尋思 T2267_.68.0110a24: 路絶故。九名言道斷故。十聖者所證故。佛地
T2267_.68.0110a29: 相乎。應思○第二明三乘分別中二。初三 T2267_.68.0110b01: 乘具不具。後問答分別。今初
T2267_.68.0110b05: [IMAGE] T2267_.68.0110b06: [IMAGE] T2267_.68.0110b07: [IMAGE] T2267_.68.0110b08: [IMAGE] T2267_.68.0110b09: [IMAGE]
T2267_.68.0110b14: 圓滿耳○二問答分別。於中有三。今初問 T2267_.68.0110b15: 答佛有餘依
T2267_.68.0110b21: 不定姓。寂曰。此是相宗教限之釋也。勝鬘・楞 T2267_.68.0110b22: 伽・無上依等經・佛性・寶性等論皆明一性成 T2267_.68.0110b23: 佛義。其所謂二乘不得涅槃之理炳焉而 T2267_.68.0110b24: 見。相宗所判安得的當如上經論乎。應思 T2267_.68.0110b25: ○第三問答斷所知障得涅槃中三。今初問 T2267_.68.0110b26: 答應不得涅槃
T2267_.68.0110c05: 狹。雖所知障不感生死斷彼時不得擇 T2267_.68.0110c06: 滅。然斷彼故法空理顯故得不住處涅槃。述 T2267_.68.0110c07: 記作四句辨。可見。四若唯斷下難無爲差 T2267_.68.0110c08: 別如第二卷中辨。五非擇滅下答如述記引
T2267_.68.0110c16: 障障菩提。若偏執則頗失正理。可知○第 T2267_.68.0110c17: 三總結
T2267_.68.0110c26: 故以爲喩。諸處者。謂内六處。諸境者。謂外 T2267_.68.0110c27: 六境。縁此十二生三智品。心及心所識爲 T2267_.68.0110c28: 主故總名諸識。即此諸識名衆影像。種種 T2267_.68.0110c29: 行相差別現故○二明平等性智
T2267_.68.0111a03: 謂有情平等莊嚴論云衆生平等智。今謂。本 T2267_.68.0111a04: 釋是盡理言餘。衆生平等者。由何能縁衆 T2267_.68.0111a05: 生平等。意由智證眞如平等。乃至佛地論
T2267_.68.0111a11: 義則悲智乃所建立涅槃則能建立。今義則 T2267_.68.0111a12: 涅槃者所建立悲智者能建立○三妙觀察 T2267_.68.0111a13: 智
T2267_.68.0111a20: 機宜故名善巧。加行不絶故名方便。此即 T2267_.68.0111a21: 名業。又云。身語化各有三。謂自身相應・他 T2267_.68.0111a22: 身相應・非身相應。心化唯二。一自身相應。謂 T2267_.68.0111a23: 自心上化現種種心及心法影像差別。二他 T2267_.68.0111a24: 身相應。令他心亦現種種心及心法影像差 T2267_.68.0111a25: 別。此並相分似見分現。有義。定力能令自 T2267_.68.0111a26: 心解非分法名化自心。加被有情令愚昧 T2267_.68.0111a27: 者解深細法。令失念者得正憶念名化他
T2267_.68.0111b01: 者心所有法。四者業及業異熟○第二相應 T2267_.68.0111b02: 多少門
T2267_.68.0111b10: 智等。然鮮本云轉意識故得妙觀察智。轉
T2267_.68.0111b18: 同今説。如彼現流無性攝論説及演祕所引 T2267_.68.0111b19: 大莊嚴偈。定應是借本也。所以知者。其 T2267_.68.0111b20: 轉五六如次得妙觀・成事二智之説甚不 T2267_.68.0111b21: 應理。豈可有此説乎。雖然如是。此錯本 T2267_.68.0111b22: 由來之久。印度既有二説。而其不正義家不 T2267_.68.0111b23: 曉八・七・五・六之説是錯本而已。基師所覽 T2267_.68.0111b24: 大莊嚴偈亦錯本也。可察○第五轉識得智 T2267_.68.0111b25: 位次
T2267_.68.0111b29: 生。必第六所引生。非自力起。若二障頓斷 T2267_.68.0111c01: 者。妙觀・平等二智同時現。若漸悟者先得妙 T2267_.68.0111c02: 觀察智後入地位方得此智。但佛果位第七 T2267_.68.0111c03: 識與淨第八相依。自力勝故不由六引。六 T2267_.68.0111c04: 入生空七恒法空。亦二識不必同地。可知。 T2267_.68.0111c05: 明妙觀察智中。初明生空觀品。後明法空 T2267_.68.0111c06: 觀品。初起後起可解。述記之中明成佛已去 T2267_.68.0111c07: 妙觀察智或觀理非事或觀事非理。或二 T2267_.68.0111c08: 種倶觀皆得自在。非謂佛第六識唯生空 T2267_.68.0111c09: 智相應。註者錯解。可知。明成所作智中。佛
T2267_.68.0111c22: 得。義説後得或似後得。如是鏡智内縁自 T2267_.68.0111c23: 體功徳種子。外縁一切或眞或俗所知境界。 T2267_.68.0111c24: 現身土一切影像。縁眞義邊名爲正智。縁 T2267_.68.0111c25: 俗義邊名爲後智。可知。次明平等性智中
T2267_.68.0111c29: 作用門
T2267_.68.0112a03: 此四心品名所生得 ○第三總結所轉得」
T2267_.68.0112a08: 依中雖有眞如。是迷悟依故。非究竟證故。 T2267_.68.0112a09: 唯取所轉得菩提涅槃以爲轉依。可知○ T2267_.68.0112a10: 第三明是修習位所證非已證得
T2267_.68.0112a13: 答。今初 T2267_.68.0112a14: 後究竟位其相云何 ○二答中二。初擧頌 T2267_.68.0112a15: 答
T2267_.68.0112a18: 釋第一句中亦二。初正解初句出體。後問 T2267_.68.0112a19: 答分別。今初
T2267_.68.0112a22: 解○二問答分別中有二。今乃初問答
T2267_.68.0112a27: 問答中二。初問。後答。今初
T2267_.68.0112b03: 性。如來十八界乃無漏也善也。集論等約凡 T2267_.68.0112b04: 夫二乘而説之。第二説即同今第二説。第 T2267_.68.0112b05: 三如實義粗同今第一説。問。師資所説相違 T2267_.68.0112b06: 云何。答。靖邁會云。親光所立不違護法。佛 T2267_.68.0112b07: 地始末成立佛身等是蘊等攝故。是故法花
T2267_.68.0112b11: 義則非蘊等攝。據世俗故彼中攝。義演云。 T2267_.68.0112b12: 此有三解。一云。彼論就所執性蘊界處等 T2267_.68.0112b13: 故爲非蘊等。此就依他圓成而論。彼此二 T2267_.68.0112b14: 論互不相違。一云。親光約法自相離言道 T2267_.68.0112b15: 理故爲非蘊等。此就安立諸行道理爲蘊 T2267_.68.0112b16: 等攝。亦不相違。一云。作論者意異。親光立 T2267_.68.0112b17: 義據佛果功徳甚深微妙非實蘊等。護法菩 T2267_.68.0112b18: 薩以理依教破彼所説。如論應知。雖有 T2267_.68.0112b19: 三解。三藏法師意取後解。寂曰。從來所會 T2267_.68.0112b20: 雖似有理並不的當。且護法在世佛地未 T2267_.68.0112b21: 行。豈容護法師預破後世佛地乎。二論師 T2267_.68.0112b22: 各存一義。師資異解非適今也。不可強加 T2267_.68.0112b23: 會釋矣○第二説
T2267_.68.0112b26: 定生故。法界所攝佛所變與他識所變互爲 T2267_.68.0112b27: 本質。然佛變是細。餘變乃麁。其佛變者非五 T2267_.68.0112b28: 識攝。他所變者義有二途。一色是因位所變。 T2267_.68.0112b29: 一定是然如來第八勝定所引。故生五境。第 T2267_.68.0112c01: 八所生五境是定果色法界所攝。非是五境。 T2267_.68.0112c02: 可知。淨名聲聞品云。不起寂定現諸威儀 T2267_.68.0112c03: 是爲宴坐。又觀衆生品云。念智常覺悟無
T2267_.68.0112c07: 引集論第三之文。次會第二師所引大般若 T2267_.68.0112c08: 等之文。次所以者何下遮第一師計。十九界
T2267_.68.0112c19: 性相二宗其旨碩異。若約教限。兩有道理。 T2267_.68.0112c20: 然相學之流往往局守自宗分齊破他深義 T2267_.68.0112c21: 動致左謬。甚者以世間因量評量計度。謬 T2267_.68.0112c22: 之極矣。豈容以世間所知證誠道理而究 T2267_.68.0112c23: 了佛果唯智不思議冲玄之密境哉。解安樂 T2267_.68.0112c24: 中。五安五樂如述記一本明。増一阿含二十
T2267_.68.0112c27: 明解脱身
T2267_.68.0113a02: 以眞如爲解脱身。是無爲解脱。可知○第 T2267_.68.0113a03: 四解大牟尼名法
T2267_.68.0113a10: 三身四身義唯識・佛地所明與古對法稍 T2267_.68.0113a11: 有異同。具如攝論第五明○第二五法攝三 T2267_.68.0113a12: 身門中有二師説。今乃初説
T2267_.68.0113a17: 師説
T2267_.68.0113a25: 殊勝之文。後四智品下明餘身中二。初明 T2267_.68.0113a26: 智攝。後説圓鏡智下引證。此中二段。初明 T2267_.68.0113a27: 自受用。後明他受用及變化。初中有三。
T2267_.68.0113b03: 下解違。前師所引智殊勝等之文可知。三然 T2267_.68.0113b04: 變化下説相。此中述記分四辨。可知。由此
T2267_.68.0113b09: 用不如色聲等故説不化。非不全化。或 T2267_.68.0113b10: 可。言不化者。依餘説。不依如來。今論亦 T2267_.68.0113b11: 存二意。可知○第三三身功徳各異門
T2267_.68.0113b14: 門
T2267_.68.0113b19: 離身別有土名 是明自受用身土無別名 T2267_.68.0113b20: 耳。道本失旨。可知。寂曰。自受用身土之義。 T2267_.68.0113b21: 今論及佛地論粗同其旨。然如瑜伽・顯揚・ T2267_.68.0113b22: 莊嚴・雜集等論與今所説稍有異致。如攝 T2267_.68.0113b23: 論略疏第五辨。次明他受用中。隨住十地等
T2267_.68.0113b27: 然有淨穢。十地菩薩亦得見。上知下故。然 T2267_.68.0113b28: 由本爲十地菩薩現淨土故。論言化土有
T2267_.68.0113c02: 十地所見淨土其旨碩異。變化身土淨穢唯 T2267_.68.0113c03: 就土相以判淨穢耳。論文分明言未登地。 T2267_.68.0113c04: 何強以十地所見論焉哉。應思。佛地論第
T2267_.68.0113c12: 身土能所變。後因明唯識見相同異。今初
T2267_.68.0113c15: 體唯是淨。然能變者通有無漏。佛及地上菩 T2267_.68.0113c16: 薩無漏智所變乃純淨無漏。若十地菩薩五・ T2267_.68.0113c17: 八識變及有漏心智所變即純淨有漏。變化 T2267_.68.0113c18: 身土質通淨穢。佛之所變唯是無漏。二乘有 T2267_.68.0113c19: 漏心及異生所變即唯有漏。可知。共變身土 T2267_.68.0113c20: 雖有漏無漏心變異。因縁相順故成同一相。
T2267_.68.0113c23: [IMAGE] T2267_.68.0113c24: [IMAGE] T2267_.68.0113c25: [IMAGE] T2267_.68.0113c26: [IMAGE] T2267_.68.0113c27: [IMAGE] T2267_.68.0113c28: [IMAGE] T2267_.68.0113c29: T2267_.68.0114a01: T2267_.68.0114a02: [IMAGE] T2267_.68.0114a03: [IMAGE] T2267_.68.0114a04: [IMAGE] T2267_.68.0114a05: [IMAGE] T2267_.68.0114a06: [IMAGE] T2267_.68.0114a07: [IMAGE] T2267_.68.0114a08: [IMAGE] T2267_.68.0114a09: [IMAGE] T2267_.68.0114a10: [IMAGE] T2267_.68.0114a11: [IMAGE] T2267_.68.0114a12: [IMAGE] T2267_.68.0114a13: [IMAGE] T2267_.68.0114a14: 佛身佛土其旨深玄。非靜慮者靜慮之境界。 T2267_.68.0114a15: 何況於其餘乎。且性相二宗判釋不同。從 T2267_.68.0114a16: 上所明乃相宗一途之釋義耳。欲知性宗所 T2267_.68.0114a17: 明之旨趣者。應須披尋於華嚴探玄及大 T2267_.68.0114a18: 乘義章佛身・佛土義等也○第二因解唯識 T2267_.68.0114a19: 見相同異
T2267_.68.0114a22: 分是實。相分是假。護法別義。謂三分是依他。 T2267_.68.0114a23: 而自證分是實。見・相分是假。相分等言擧於
T2267_.68.0114a26: 第三安慧師義。謂唯一識性由虚妄熏習力 T2267_.68.0114a27: 似相見現故。離執情無有二分。是亦如
T2267_.68.0114b02: 釋施願分
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