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釋摩訶衍論勘注 (No. 2290_ 頼寶撰 ) in Vol. 69

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T2290_.69.0704a01:  義。第一第二即體用二徳也。後二約本未
T2290_.69.0704a02:  徳熏習。亦用體用二義也。四徳同雖
T2290_.69.0704a03:  凡聖因細實有親近義因熏習。果
T2290_.69.0704a04:  麁假有疎遠義故。云縁熏習。親因疎縁
T2290_.69.0704a05:  義可
T2290_.69.0704a06: 文。兩輪華等 記三云。兩輪華者功徳智慧
T2290_.69.0704a07: 能摧運故名之爲輪。能感果故説之爲
T2290_.69.0704a08:
T2290_.69.0704a09: 文。鏡碧中頗梨等 疏三云。碧中頗梨此云
T2290_.69.0704a10: 應珠疏三云。珠鏡瑩淨隨所映物種種
T2290_.69.0704a11: 色現。本覺淨鏡隨所化根勝劣有異現應化
T2290_.69.0704a12: 身大小不等
T2290_.69.0704a13:  私云。大疏中衆色摩尼者即此珠也
T2290_.69.0704a14: 文。又譬如虚空等 記三云。謂如虚空無
T2290_.69.0704a15: 礙自在一切情器生住成得種種事等皆依
T2290_.69.0704a16: 於空而能建立○本覺亦爾。一切凡聖信解
T2290_.69.0704a17: 行證種種功徳皆由本覺而得成立
T2290_.69.0704a18: 文。如是四種本覺大義等 記三云。四種大
T2290_.69.0704a19: 義以爲能遍。凡聖四界是其所遍。住照通
T2290_.69.0704a20: 至應次配。又此四種本覺大義亦可
T2290_.69.0704a21: 當諸教四智。如實空鏡即大圓鏡智。量等
T2290_.69.0704a22: 唯現同分身土智影異類諸雜染
T2290_.69.0704a23: 故。因熏習鏡即平等性智。熏三世間同爲
T2290_.69.0704a24: 一覺平等性故。法出離鏡即妙觀察智。能觀
T2290_.69.0704a25: 諸法自相共相取三徳去三失觀察勝
T2290_.69.0704a26: 故。縁熏習鏡即成所作智。起三業化
T2290_.69.0704a27: 衆生事業悉成就故。謂由始覺即同
T2290_.69.0704a28: 本覺故以四義而對四智疏三云。住照
T2290_.69.0704a29: 通至如次配前四種鏡義。或屬當段四界之
T2290_.69.0704b01: 。或復總顯廣大圓滿
T2290_.69.0704b02:  私云。以此本覺通於凡聖。例知四覺
T2290_.69.0704b03:  亦該因果也 問。法出離與縁熏習
T2290_.69.0704b04:  上染淨本覺智淨相不思議業。如何分
T2290_.69.0704b05:  之乎 答。抄釋云。此後二鏡望前二相
T2290_.69.0704b06:  分異者。彼是隨縁。此不變故彼對惑直
T2290_.69.0704b07:  成徳患二義。此不現對而遙論熏習。仍
T2290_.69.0704b08:  二義無濫矣
T2290_.69.0704b09:  本云文保元年十二月十七日於高野山
T2290_.69.0704b10:  金光院之畢     金剛資頼寶
T2290_.69.0704b11:  暦應二年已卯十一月十日於東寺西院僧
T2290_.69.0704b12:  坊書寫校合畢     權律師杲寶
T2290_.69.0704b13:
T2290_.69.0704b14:
T2290_.69.0704b15: 釋論第四勘注第一
T2290_.69.0704b16: 文。已説廣説性淨
T2290_.69.0704b17:  私云。標子段以對大科。恐繁文故。若大
T2290_.69.0704b18:  科對之者如疏記釋矣。或又爲大小
T2290_.69.0704b19:  相望端多
T2290_.69.0704b20: 文。則此文中自有二門等
T2290_.69.0704b21:  私云。此中異説相應契當有二義。一云以
T2290_.69.0704b22:  六經所説六無明義門應契當今段闇
T2290_.69.0704b23:  無明也。或取一心
大攝主
下文云。隨義立
T2290_.69.0704b24:  名體無差別二云。以六種異説
T2290_.69.0704b25:  當一部本文也。下文云。如是六種根本無
T2290_.69.0704b26:  明於論文中明了説故。安立配屬且略而
T2290_.69.0704b27:  已今謂。兩義終歸一致歟。其故六種異
T2290_.69.0704b28:  説皆於當段所説根本無明義立
T2290_.69.0704c01:  名。據體無別也。然其六種義門偏在
T2290_.69.0704c02:  部中。種種法門不無明一法。故二義同
T2290_.69.0704c03:  相應契當上總別之意而已。例如第二
T2290_.69.0704c04:  卷該攝安立門種種異説同就大攝主阿
T2290_.69.0704c05:  梨耶識建立十種義門以該攝一部
T2290_.69.0704c06:  之意
T2290_.69.0704c07: 文。剋體無差別等 疏三云。此説六種根本
T2290_.69.0704c08: 無明究竟唯以大攝主識而爲體故
T2290_.69.0704c09: 四云。如是六種不一心故。論説言據體
T2290_.69.0704c10: 無別抄三云。謂唯一種根本無明約
T2290_.69.0704c11: 差別假説爲六。故下文云如是六種根本無
T2290_.69.0704c12: 又云。而前四種即是四句。第一單明。
T2290_.69.0704c13: 唯約佛見故。第二單闇。唯約生見故。第三
T2290_.69.0704c14: 亦明亦闇。佛生同見故。第四非明非闇。謂互
T2290_.69.0704c15: 奪雙亡二義齊融故。説名言道斷尋思路絶
T2290_.69.0704c16: 四句百非故。後二易
T2290_.69.0704c17:  私云。四句及空有以爲六義。一切義門不
T2290_.69.0704c18:  此六種故也。五教章迴心義擧六種説
T2290_.69.0704c19:  中四句如常。第五或合具前四。第六或倶
T2290_.69.0704c20:  絶前五問。剋體者三義何爲正乎
T2290_.69.0704c21:  答。抄意叶深義歟。一切諸法皆具萬徳
T2290_.69.0704c22:  無明一法亦可然故。三毒煩惱中具無量
T2290_.69.0704c23:  佛法。即此義矣 又學者義云。剋體者即
T2290_.69.0704c24:  是無住體性也。維摩經云。從無住本
T2290_.69.0704c25:  一切法天台釋中云。法性無體全依
T2290_.69.0704c26:  無明。無明無體全依法性又當論第五
T2290_.69.0704c27:  云。染非實染淨非實淨。皆是幻化非
T2290_.69.0704c28:  自性 一切隨縁諸法皆相待倶成無
T2290_.69.0704c29:  體性。終歸不二性果法體故云剋體。體即
T2290_.69.0705a01:  不二也
T2290_.69.0705a02: 文。究竟無餘無等 記四云。准下引經無明
T2290_.69.0705a03: 二字皆具五義。今此頌文各去餘三略存
T2290_.69.0705a04: 二義
T2290_.69.0705a05:  私云。下所擧無明二字各具五義之中。
T2290_.69.0705a06:  各擧二義以彰餘也
T2290_.69.0705a07: 文。言總意別等 記四云。言雖總擧無明之
T2290_.69.0705a08: 。而意別屬惠明之義
T2290_.69.0705a09:  私云。此意無明之言總通六種故云
T2290_.69.0705a10:  總。今但取惠明一義故云意別也。今謂
T2290_.69.0705a11:  不爾歟。言總意別者。無明之言總統
T2290_.69.0705a12:  切攝之所由釋也。常途無明者
T2290_.69.0705a13:  但詮黒暗眷屬。是即取意別。今論意無
T2290_.69.0705a14:  明故名無明。即是言總之義也。不
T2290_.69.0705a15:  爾者何次云是故當知等
T2290_.69.0705a16: 文。圓滿般若之日等 疏三云。通對清淨二
T2290_.69.0705a17: 并取隨染圓滿始覺究竟無餘通達顯
T2290_.69.0705a18: 了無境有迷無法不明。又此亦攝隨染本
T2290_.69.0705a19: 。照惑本空明故又云。此初一
T2290_.69.0705a20: 種約能知智記四云。圓滿般若之日謂
T2290_.69.0705a21: 即明無明體。始本無二滿淨覺智體絶迷暗
T2290_.69.0705a22: 圓照諸法明。故曰無明抄三
T2290_.69.0705a23: 云。所謂圓滿般若等者。唯此圓滿及無所不
T2290_.69.0705a24: 明唯局果位。例下究竟等五義亦爾。唯同
T2290_.69.0705a25: 赤眼所見明
T2290_.69.0705a26:  私云。定此明無明體末師意不同也。疏記
T2290_.69.0705a27:  以能照智體也。但疏通取清淨本始
T2290_.69.0705a28:  二覺及染淨本覺并始覺滿位以爲體也。
T2290_.69.0705a29:  記取始本無二智體也。抄以所照迷
T2290_.69.0705b01:  暗體也。仍今無一一法者。依疏記意
T2290_.69.0705b02:  者。示明無明勝能也。依抄意明法體
T2290_.69.0705b03:  也。一一法者即無明等法也。准下倶是無
T2290_.69.0705b04:  明抄義爲勝也 問。若依抄意今圓滿
T2290_.69.0705b05:  般若之日者非明之無明歟 答。擧能照
T2290_.69.0705b06:  之智所照之明也 問。若爾下經云。
T2290_.69.0705b07:  盡一切般若智明無明即智相
T2290_.69.0705b08:  乎 答。般若智之明依主釋也。或又擧
T2290_.69.0705b09:  照所照歟 私云。無明即智明故。縱
T2290_.69.0705b10:  挫暗無明佛智明。既受明名
T2290_.69.0705b11:  何不智明乎。若爾。今段圓滿般若之
T2290_.69.0705b12:  日者即是明無明體也。無一一法等者。諸
T2290_.69.0705b13:  法皆歸此智明爲言尋云。明無明之
T2290_.69.0705b14:  時如何可之乎 答。若依頌文無也
T2290_.69.0705b15:  明也之。又依長行ナル訓歟。
T2290_.69.0705b16:  即是無法不明義也。例如無相釋也。二
T2290_.69.0705b17:  點實一致也。可
T2290_.69.0705b18: 文。光明實智契經等 抄三云。實知契經者。
T2290_.69.0705b19: 前百本中八十七光明實智經。諸書本中亦
T2290_.69.0705b20: 並智字。今勘寫誤
T2290_.69.0705b21: 文。所謂究竟義故等 記四云。各五義中前
T2290_.69.0705b22: 四是別。後一爲總。貫通上四。謂究竟無餘
T2290_.69.0705b23: 故乃至平等無餘故。通達無礙故乃至現前
T2290_.69.0705b24: 無礙故又云。如涅槃經第十五云。佛告
T2290_.69.0705b25: 迦葉。善男子如來世尊有大方便。無常説
T2290_.69.0705b26: 常説無常。説樂爲苦説苦爲樂。乃至無明
T2290_.69.0705b27: 明明説無明等。如來以是無量方便
T2290_.69.0705b28: 調衆生。豈虚妄耶。彼經亦説。名言於
T2290_.69.0705b29: 局定相。故諸名字能攝一切無邊義海
T2290_.69.0705c01:
T2290_.69.0705c02:  私云。五義無簡別。並是無義也。謂一切法
T2290_.69.0705c03:  究竟必有盡義。是名無也。又有分限
T2290_.69.0705c04:  帶形相。周遍無方圓相是云無也。又未
T2290_.69.0705c05:  滿猶有相也。既圓滿無相不具故亦是無
T2290_.69.0705c06:  義也。平等廢高下差別是名無。諸塵皆
T2290_.69.0705c07:  盡無餘相亦名無也。明之五義准而易
T2290_.69.0705c08:  
T2290_.69.0705c09: 文。一切般若明等 疏三云。闇無明偏説
T2290_.69.0705c10: 智立以闇名。實亦障理及一心
T2290_.69.0705c11: 云。此一唯目能迷之心
T2290_.69.0705c12: 文。具足三智 記四云。三智謂即聞思修
T2290_.69.0705c13: 惠。是其所覆總持惠明。或即加行根本後得
T2290_.69.0705c14: 生法倶空隨皆得。唯聞思修義最親當
T2290_.69.0705c15:
T2290_.69.0705c16:  私云。疏抄釋無之。香象起信疏中釋花嚴
T2290_.69.0705c17:  經一切智自然智無礙智始覺本覺及
T2290_.69.0705c18:  始本無二智云云今亦同之歟
T2290_.69.0705c19: 文。倶是無明等 疏三云。此一唯取所觀之
T2290_.69.0705c20: 。境體是一隨見成
T2290_.69.0705c21: 文。如迦羅鳩奢那等 抄三云。迦羅鳩奢那
T2290_.69.0705c22: 者翻云利鳥。又火鳥又眼赤鳥也疏三
T2290_.69.0705c23: 云。迦羅鳩奢那此云眼赤鳥記四云。迦
T2290_.69.0705c24: 羅鳩奢那者。此云眼赤鳥。謂即獯猴木&T073156;
T2290_.69.0705c25: 之類。此等有情別業所感。於諸暗色而見
T2290_.69.0705c26: 明耀
T2290_.69.0705c27: 文。能作幻質等 記四云。而言質者謂即主
T2290_.69.0705c28: 義。或是體義疏第一總了簡云。通收生滅
T2290_.69.0705c29: 一門之内一切諸法二事故。於幻人中
T2290_.69.0706a01: 能作幻質。於徳人中能作徳質抄三
T2290_.69.0706a02: 云。第三亦明亦闇佛生同見
T2290_.69.0706a03:  私云。倶是無明體者。疏意生滅門中一切
T2290_.69.0706a04:  諸法約生佛二見明闇之名也。抄意於
T2290_.69.0706a05:  五有爲隨一大無明迷悟二見
T2290_.69.0706a06:  是名也 問。倶是無明者字訓如何 答。
T2290_.69.0706a07:  如先明暗二種。兩畔讀之也 或義云。
T2290_.69.0706a08:  無也明也可。無者黒闇義。明者
T2290_.69.0706a09:  潔白義也 問。疏意倶是義如何 答。五
T2290_.69.0706a10:  有爲四無爲等諸法互相從論之皆明皆
T2290_.69.0706a11:  闇也。眞妄各具二義。明闇倶具之故云
T2290_.69.0706a12:  是也。第一四無爲爲體第二五有爲爲體。
T2290_.69.0706a13:  今此第三有爲無爲互相從明闇義各收
T2290_.69.0706a14:  諸法。故云爾也
T2290_.69.0706a15: 文。言倶非者無言依故等 疏三云。染淨性
T2290_.69.0706a16: 空心言路絶記四云。倶非名通乎三義
T2290_.69.0706a17: 一謂雙離心言。二離有無是非。三謂翻
T2290_.69.0706a18: 倶是。雖顯文唯彰前二。據其義意
T2290_.69.0706a19: 後一抄三云。第四非明非闇。謂互
T2290_.69.0706a20: 奪雙亡二義齊融故。説名言道斷尋伺路絶
T2290_.69.0706a21:
T2290_.69.0706a22:  私云。疏意染淨性空故離言心兩種。故立
T2290_.69.0706a23:  倶非名也。記意出三義。其中第三義約
T2290_.69.0706a24:  常途四句意也。抄意明闇二義四句雙亡
T2290_.69.0706a25:  故立倶非名。非言語心量二種也。而
T2290_.69.0706a26:  今文無言依故等擧其所因也 頌遠離
T2290_.69.0706a27:  遠離者。雙遠離上兩種遠離
T2290_.69.0706a28: 文。無明有耶等 疏三云。四句別問一字總
T2290_.69.0706a29: 非。勿此非無明。答亦非也何以然
T2290_.69.0706b01: 耶。謂此性空無明故記四云。引經中
T2290_.69.0706b02: 六重問答。於中前四謂是彼有無倶
T2290_.69.0706b03: 非四句法故。第五問者意云。無明非彼四
T2290_.69.0706b04: 即用彼非。便是無明。答云。非ナリ。上言
T2290_.69.0706b05: 非謂即不也。不彼非而作無明。第六問
T2290_.69.0706b06: 答釋成上文雙非之意。由其無明之
T2290_.69.0706b07: 故名無明
T2290_.69.0706b08:  私云。是故説言無始無明者。若有無是非
T2290_.69.0706b09:  等事有可之者。必可始終。今既廢
T2290_.69.0706b10:  衆義。是故無始也。依此義ント">明可
T2290_.69.0706b11:  
T2290_.69.0706b12: 文。空無明者等 疏三云。正顯妄宰。體用
T2290_.69.0706b13: 倶空名之爲無。虚義道理爛然而現。名
T2290_.69.0706b14: 明。即是遍計所執性故記四云。遍計
T2290_.69.0706b15: 所執性者。謂由無明本性空無妄情謂有。雖
T2290_.69.0706b16: 自性然力能爲諸妄根本抄三云。
T2290_.69.0706b17: 遍計所執者如清涼判性相兩宗十重異。云
T2290_.69.0706b18: 三性空有即離別此一依計相即。故
T2290_.69.0706b19: 體一。非彼宗依他唯有遍計唯空空有
T2290_.69.0706b20:
T2290_.69.0706b21:  私云。疏意三性諸法通名無明。故今空無
T2290_.69.0706b22:  明者遍計所執以爲其體也。又義云。此師
T2290_.69.0706b23:  又指根本無明也。次下念無自相文合
T2290_.69.0706b24:  無明也。仍約三性相即義無明
T2290_.69.0706b25:  所執也。記及抄意亦約三性體一。於
T2290_.69.0706b26:  明染法所執之名也。終教三性體一事
T2290_.69.0706b27:  五教章中問。此無明訓如何 答。無ナル&T069222;
T2290_.69.0706b28:  明ナリト之歟
T2290_.69.0706b29: 五教章中卷云。由眞不及依他無性所執理
T2290_.69.0706c01: 。由此三義故三性一際同無異也。此即
T2290_.69.0706c02: 末而常本也。經云。衆生即涅槃不
T2290_.69.0706c03: 也。又約眞如隨縁依他似有所執情有
T2290_.69.0706c04: 此三義亦無異也。此即不本而常末
T2290_.69.0706c05: 也。經云。法身流轉五道衆生故也。由
T2290_.69.0706c06: 三義前三義是不一門也又云。且如
T2290_.69.0706c07: 圓成復隨縁成於染淨。而恒不自性
T2290_.69.0706c08: 清淨。亦由自性清淨故能隨縁成
T2290_.69.0706c09: 也。猶如明鏡現於染淨。雖復染淨而恒
T2290_.69.0706c10: 鏡之明淨。亦由鏡明淨故方能
T2290_.69.0706c11: 於染淨之相。以染淨鏡明淨。以
T2290_.69.0706c12: 明淨染淨。是故二義唯是一性
T2290_.69.0706c13: 云。依他中雖復因縁似有顯現。然此似有必
T2290_.69.0706c14: 自性。以諸縁生皆無性故。若非無性
T2290_.69.0706c15: 藉縁。不縁故即非似有。似有若成必
T2290_.69.0706c16: 衆縁。從衆縁故必無自性。是故由
T2290_.69.0706c17: 似有。由似有是故無性又云。
T2290_.69.0706c18: 所執性中者雖復當情稱執現有。然於
T2290_.69.0706c19: 畢竟是無。以無處横計有故。○今既
T2290_.69.0706c20: 横計。明知理無由理無故得成。横計成
T2290_.69.0706c21: 故方知理無。是故無二唯一性也
T2290_.69.0706c22:  私云。已上香象所立終教中三性一體之
T2290_.69.0706c23:  義也。抄師等依此意今文也。倶依
T2290_.69.0706c24:  日經疏有因有果。遍計所執文者根本無
T2290_.69.0706c25:  明直名遍計所執歟。望眞言所斷無始間
T2290_.69.0706c26:  隔。虚妄縁起性相體用都無法也。依之而
T2290_.69.0706c27:  言非但無明法性亦爾也。一切都盡自性
T2290_.69.0706c28:  空無。自性所生障本覺性智獨理有情無
T2290_.69.0706c29:  法也
T2290_.69.0707a01: 文。具足無明等 疏三云。具足無明起染易
T2290_.69.0707a02: 知。偏證起淨。如大攝主爲無明種。出覺生
T2290_.69.0707a03: 淨至解脱域不覺生染入繋縛地。能攝能
T2290_.69.0707a04: 生淨法染法。是故建立具足名焉。 記三
T2290_.69.0707a05: 云。謂此無明體唯是染能爲一切染淨之因
T2290_.69.0707a06: 名具足。故不前倶是無明。彼説即體
T2290_.69.0707a07: 倶通徳幻故名倶是抄三云。出覺知樹
T2290_.69.0707a08: 等者。如上論云依不覺故而有始覺是也
T2290_.69.0707a09:
T2290_.69.0707a10:  私云。疏意大攝主阿梨耶識以爲其體。記
T2290_.69.0707a11:  及抄意闇無明以爲體也 問。與前倶是
T2290_.69.0707a12:  如何異乎 答。倶是據即體之。具足
T2290_.69.0707a13:  約徳判之也 問。訓釋如何 答。同
T2290_.69.0707a14:  倶是訓釋歟。兩畔讀之可其訓
T2290_.69.0707a15: 文。從無明種出覺知樹等 記四云。謂由
T2290_.69.0707a16: 其生涅妄生欣厭。因是發起大菩提
T2290_.69.0707a17: 。此心爲質漸圓萬行而至果海。推其因
T2290_.69.0707a18: 並是無明。故云具足
T2290_.69.0707a19:  私云。生涅者生死與涅槃也。於此二法
T2290_.69.0707a20:  生欣厭即是不覺之心。故云爾也。若依
T2290_.69.0707a21:  守護經説者。或解脱能爲煩惱而作
T2290_.69.0707a22:  縁。生於著故。或煩惱能爲解脱而作
T2290_.69.0707a23:  縁。觀實體
T2290_.69.0707a24: 疏三云。於上六種四句。一淨而非染。
T2290_.69.0707a25: 謂明無明。二染非淨。謂闇無明。三亦淨亦
T2290_.69.0707a26: 染。謂倶是無明具足無明。四非淨非染。謂
T2290_.69.0707a27: 倶非無明及空無明
T2290_.69.0707a28:  私云。此釋以四句六無明也。今謂不
T2290_.69.0707a29:  爾。前四種無明即是四句也。後二種如
T2290_.69.0707b01:  空有二徳也
T2290_.69.0707b02: 文。於論文中明了説故等 抄三云。今具引
T2290_.69.0707b03: 論屬配六種。且第一明者。論云頓斷無明
T2290_.69.0707b04: 成一切種智是也。第二闇者。論云以不達一
T2290_.69.0707b05: 法界故心不相應忽然念起名爲無明。更兼此
T2290_.69.0707b06: 唱是也。第三倶者。論云覺心初起心無初相
T2290_.69.0707b07: 乃至即是
淨也
是故一切衆生不名爲覺乃至故説
T2290_.69.0707b08: 無始無明即是
染也
是也。第四非者。論云義合
始覺
T2290_.69.0707b09: 與無明倶無形相由互奪兩亡眞
妄交徹故也
是也。第五空
T2290_.69.0707b10: 者。論云三界虚僞唯心所作是也。第六具
T2290_.69.0707b11: 者。論云無明熏眞如成諸染相出染眞如熏無
T2290_.69.0707b12: 明成諸淨用出淨是也。釋曰。上所屬文有
T2290_.69.0707b13: 本末。今但取本不末耳
T2290_.69.0707b14:  私云。頓斷無明等文者。第七卷所釋證發
T2290_.69.0707b15:  心文也。以不達一法界等者。當卷因縁殊
T2290_.69.0707b16:  勝文也。覺心初起等者。第三卷始覺第五
T2290_.69.0707b17:  位文也。心與無明等者。第三卷染淨本覺
T2290_.69.0707b18:  廣説段文也。三界虚僞等。當卷唯心迴轉
T2290_.69.0707b19:  諸法門文也。無明熏眞如等者。第五卷通
T2290_.69.0707b20:  釋熏習門文也。疏釋意第一明無明疏謂。
T2290_.69.0707b21:  心體離念相乃至平等法身文第三卷清淨
本覺略説段
T2290_.69.0707b22:  二闇無明謂不如實知乃至不覺心起文。第
T2290_.69.0707b23:  三倶是所謂不生不滅○阿梨耶識文
T2290_.69.0707b24:  卷阿梨耶
識門文
第四倶非當知染法淨法○非有
T2290_.69.0707b25:  非文第六卷顯示倶
非絶離門文
第五空無明念無自相○
T2290_.69.0707b26:  則無不覺文當卷所
釋文
第六具足此識有二種○
T2290_.69.0707b27:  生一切法文第二卷總識攝
生圓滿門文
學者義云。六無明
T2290_.69.0707b28:  悉當唱明之。謂實知眞如法一之文明無
T2290_.69.0707b29:  明也。不覺心起而有其念文闇無明也。若
T2290_.69.0707c01:  通而取之爲倶是無明也。念無自相不離
T2290_.69.0707c02:  本覺之文空無明也。若離覺性則無不覺
T2290_.69.0707c03:  之文并若離不覺之心則無眞覺自相可説
T2290_.69.0707c04:  之文倶非無明也。依覺故迷之文及以有
T2290_.69.0707c05:  不覺○爲説眞覺之文具足無明也。已上
T2290_.69.0707c06:  頼瑜義
T2290_.69.0707c07: 文。且闇無明名字等 疏三云。未具示
T2290_.69.0707c08: 且顯
T2290_.69.0707c09:  私云。前六種約義用無邊。廣亘染淨諸
T2290_.69.0707c10:  法無明二字。今還約闇體一種又迷
T2290_.69.0707c11:  義。是則總別無窮義門多端爲之也
T2290_.69.0707c12:  又義云。前六種名同體別今十種體同名
T2290_.69.0707c13:  別云云又義云。前約無明名契經異
T2290_.69.0707c14:  説。今約住地稱亦示異説
T2290_.69.0707c15: 文。見一處住地者等 疏三云。見屬滿覺
T2290_.69.0707c16: 處即是一心法界。能見滿覺從所見境一心
T2290_.69.0707c17: 法界以立其名。一處之見。住地即是根本無
T2290_.69.0707c18: 明。今所斷惑從能斷道以立其名。作依主
T2290_.69.0707c19: 。亦可。見之一處見一處之住地。從所障
T2290_.69.0707c20: 以立其名。亦依主釋記四云。然楞伽中
T2290_.69.0707c21: 一切三界分別煩惱入見道時一時頓斷スレハ
T2290_.69.0707c22: クトイヘリ見一處。彼説三乘最初斷者。此依
T2290_.69.0707c23: 來不共對治最後斷
T2290_.69.0707c24:  私云。疏初義從能治智名。後義從
T2290_.69.0707c25:  障理名。兩義中後義爲勝歟。勝鬘經五
T2290_.69.0707c26:  住地之中迷理之惑立見一處名。准彼思
T2290_.69.0707c27:  之。約所障理其名歟。記意亦存此二
T2290_.69.0707c28:  義歟。可之。今謂見一處者。見一處
T2290_.69.0707c29:  由無明斷義有之歟。深義更問 問。勝
T2290_.69.0708a01:  鬘所説五住地中見一處住地者。諸師皆
T2290_.69.0708a02:  人執見惑也云云今何異彼説乎 答。經
T2290_.69.0708a03:  論意異也。不和會也 又義云。彼見
T2290_.69.0708a04:  一處與今釋同也。於五住地即離之
T2290_.69.0708a05:  別。分離而言之。人法二執等雖各別
T2290_.69.0708a06:  體論之。無明體上立餘四住之名。例如
T2290_.69.0708a07:  金剛頂經云。自我所生障本有倶生障無
T2290_.69.0708a08:  始無初際本有倶本輪安然釋之配
T2290_.69.0708a09:  修無明三惑。今釋即此義也
T2290_.69.0708a10: 文。報恩無盡住地者等 記四云。恩即住地
T2290_.69.0708a11: 無爲因故。報即無盡答無窮故。或報無盡之
T2290_.69.0708a12: 恩住地屬主釋故。或無盡即住地恩無邊故
T2290_.69.0708a13: 疏三云。報即無盡。答荷無窮故。恩即住地成
T2290_.69.0708a14: 佛之因故。是報無盡之恩住地。前二持業後
T2290_.69.0708a15: 一依主
T2290_.69.0708a16:  私云。記釋或報無盡之恩等者。約初釋意
T2290_.69.0708a17:  作訓釋也。或無盡即住地述別義也。疏
T2290_.69.0708a18:  意同初義歟。前二者報無盡恩住地二對
T2290_.69.0708a19:  也。後一者報無盡之恩住地一對也
T2290_.69.0708a20: 文。以無明作無爲因等 唯識論云。十四障
T2290_.69.0708a21: 礙依處。謂於生住成得事中能障礙法即依
T2290_.69.0708a22: 此處立相違因。謂彼能爲生等事故
T2290_.69.0708a23:  私云。今無爲因者或義相違因云云
頼瑜義
T2290_.69.0708a24:  實教深宗意。無明即法性故妄中心無
T2290_.69.0708a25:  因。如守護經。無明法性互爲因縁。必非
T2290_.69.0708a26:  相違因歟。何況祕密教意以無明煩惱
T2290_.69.0708a27:  爲法性直因深義
T2290_.69.0708a28: 文。我由無明以之爲質等 抄三云。我由無
T2290_.69.0708a29: 明以之爲質等者。即上爲徳質也又云。
T2290_.69.0708b01: 問。無明在時未能報之佛。若成佛時又
T2290_.69.0708b02: 所報之惑。其義云何 答。唯據無明在
T2290_.69.0708b03: 説故。從當得名。如華菓樹。○亦可。
T2290_.69.0708b04: 無明已變爲徳。不他報佛自行仍反
T2290_.69.0708b05: 報也。○或可於已轉成徳。而言闇者從
T2290_.69.0708b06: 因假呼。如草糠火疏三云。問佛圓滿
T2290_.69.0708b07: 覺斷盡無明。無明已滅若爲報恩。答。約
T2290_.69.0708b08: 自行昔爲縁。故窮未來報義。非
T2290_.69.0708b09: 無明所報。故又實義者。法界衆生唯
T2290_.69.0708b10: 一無明。隨相續各異斷不斷別。佛斷
T2290_.69.0708b11: 餘生猶有。如一室燈破一室闇
T2290_.69.0708b12: 室亦無闇。故今就一體餘生猶有報義
T2290_.69.0708b13: 成。又或所報無明染法即衆生也。由佛在
T2290_.69.0708b14: 昔利物興悲。因此爲於果道。由
T2290_.69.0708b15: 衆生於佛有恩。生界無窮報亦無盡。是知。
T2290_.69.0708b16: 無明者即報衆生恩
T2290_.69.0708b17:  私云。疏抄各擧三義。其意互異。皆約
T2290_.69.0708b18:  果無惑之義釋。故不論深意歟。實
T2290_.69.0708b19:  始覺滿智明爲外。惑闇爲内。云云佛若不
T2290_.69.0708b20:  無明者何爲難乎
T2290_.69.0708b21: 文。無始有終住地者等 論五云。一切妄法
T2290_.69.0708b22: 道理故無始有終。一切淨法契道理
T2290_.69.0708b23: 有始無終記四云。然由始覺依縁顯
T2290_.69.0708b24: 説名有始。會同本覺故言無終。妄無妄源
T2290_.69.0708b25: 名爲無始。佛果無念。故曰有終無始。有終
T2290_.69.0708b26: 即住地故持業釋也疏三云。無始有終住
T2290_.69.0708b27: 地逆推過去本際故曰無始。順觀
T2290_.69.0708b28: 智可斷除故曰有終。無始有終即住地
T2290_.69.0708b29: 故作持業釋
T2290_.69.0708c01:  私云。眞妄相對無明之末與始覺之初
T2290_.69.0708c02:  有増損。約此道理有始終也。妄源眞
T2290_.69.0708c03:  終還離待對。據此義門亦云無始終也。
T2290_.69.0708c04:  若約實義者。眞妄體不二。眞外無妄。妄
T2290_.69.0708c05:  不其始眞終不眞眞又無終。眞
T2290_.69.0708c06:  必歸妄妄即是眞。妄又起眞眞即是妄。
T2290_.69.0708c07:  眞妄交徹二分濟等故。迷悟二法互離始
T2290_.69.0708c08:  終。今據相待時分説有始終也 又依
T2290_.69.0708c09:  論第五釋者。妄不法性道理之源
T2290_.69.0708c10:  無始。始是法性理致故。終又歸滅無終。
T2290_.69.0708c11:  是即妄法無道理。横從空起故。無始而有
T2290_.69.0708c12:  終。眞心翻之易之。仍云有始無終
T2290_.69.0708c13:  也
T2290_.69.0708c14: 文。無等等生住地等 記四云。無等言其體
T2290_.69.0708c15: 勝。等生顯其用均。以能均等出生諸染
T2290_.69.0708c16: 無等即等生體持用故。又無等即是所生諸
T2290_.69.0708c17: 惑。數過恒沙與等故一時出現。故曰
T2290_.69.0708c18: 。無等之等生屬主義故。又亦無等亦等生
T2290_.69.0708c19: 二用倶故疏三云。諸染法中獨超勝故名
T2290_.69.0708c20: 無等。即是體也。能令諸惑同時起名爲
T2290_.69.0708c21: 等生。即是用也。無等即等生體持用故。亦
T2290_.69.0708c22: 無等亦等生二用倶故。無等等生即住地故。
T2290_.69.0708c23: 並持業釋
T2290_.69.0708c24:  私云。記初義無等指無明體也。無與等
T2290_.69.0708c25:  故。等生明無明之用。同時出生故。後義無
T2290_.69.0708c26:  等名所生諸惑。數過恒沙無與等故。等
T2290_.69.0708c27:  生如前。疏意同初義也 學者義云。無
T2290_.69.0708c28:  等者所生諸惑異類繁多無等同。故等生
T2290_.69.0708c29:  同時出生義也。意異類諸惑同時而生也
T2290_.69.0709a01:   爲言
T2290_.69.0709a02: 抄三云。無等等生者。此二等字倶訓齊也。謂
T2290_.69.0709a03: 此無明功力殊勝餘無與等故云無等。又能
T2290_.69.0709a04: 齊時而生四相故云等生。今所引經倶之一
T2290_.69.0709a05: 言勝鬘經中則是具字。具謂資具。即并上五
T2290_.69.0709a06: 共有六事。勝於他化自在天衆而根本六義
T2290_.69.0709a07: 餘枝末。一一配合如演奧抄
T2290_.69.0709a08:  私云。此釋釋衆具具字也。現本具字也。
T2290_.69.0709a09:  并上五者。色力壽命眷屬也。衆具加此云
T2290_.69.0709a10:  六事
T2290_.69.0709a11: 文。過恒上煩惱等 抄三云。本上之諸無明
T2290_.69.0709a12: 住地者。即是本末二無明也。以末而名根本
T2290_.69.0709a13:  上記云。謂此煩惱迷勝徳功徳
T2290_.69.0709a14: 之上起煩惱
T2290_.69.0709a15:  私云。上煩惱者枝末義也。對根本
T2290_.69.0709a16:  也抄義也又義云。煩惱相勝徳最上故云
T2290_.69.0709a17:  煩惱記義記
T2290_.69.0709a18: 文。譬如天魔波旬等 記四云。謂於欲界第
T2290_.69.0709a19: 六天中別有殊勝宮殿園苑。天魔波旬所受
T2290_.69.0709a20: 報處。對於天衆最勝無匹。無明於惑獨勝
T2290_.69.0709a21: 亦爾。故以爲
T2290_.69.0709a22:  私云。色力壽命眷屬衆具無等之喩也。自
T2290_.69.0709a23:  在殊勝等生之喩也
T2290_.69.0709a24: 文。生得住地者等 記四云。隨業倶相名
T2290_.69.0709a25: 種生。謂由此三最初生故。得成立義。無明
T2290_.69.0709a26: 彼善成立故。生之得故名爲生得
T2290_.69.0709a27: 云。無明力勝獨得其名。取其初生隣近
T2290_.69.0709a28: 故説言生得疏三云。生得住地所生三
T2290_.69.0709a29: 相業隨倶合。三相不一名爲子子。無明於
T2290_.69.0709b01: 彼能成立故生之得故。若將生得其住
T2290_.69.0709b02: 持業釋。若據引證生得二字屬所起
T2290_.69.0709b03: 立。望於住地依主釋抄三云。生唯局
T2290_.69.0709b04: 所得通能所。若所望所即是持業。若能望
T2290_.69.0709b05: 所便成依主。而所引經似唯持業又云。
T2290_.69.0709b06: 一建立義等者。故倶舍云得謂獲成就。彼論
T2290_.69.0709b07: 釋云。初獲後成。今此二義同彼釋
T2290_.69.0709b08: 記云。創至生相。爾時名獲。若流至現方名
T2290_.69.0709b09: 成就
T2290_.69.0709b10:  私云。生得者能成立三相義也。本能得
T2290_.69.0709b11:  末故立生得之名也。且約初生三相
T2290_.69.0709b12:  若盡支末者廣可九法。可生得
T2290_.69.0709b13:  名也 問。爾者與上無等等生義如何
T2290_.69.0709b14:  異乎 答。彼麁細諸惑同時出生之徳也。
T2290_.69.0709b15:  此三相未惑令成就之徳也 生者出現
T2290_.69.0709b16:  義也。得者獲成就之意也。今建立者即是
T2290_.69.0709b17:  獲義也 子子轉等者。記云。三相不一故
T2290_.69.0709b18:  云子子
T2290_.69.0709b19: 文。觀滿住地者等 記四云。觀字平呼。謂即
T2290_.69.0709b20: 待義。伺待始覺圓滿位中而永斷故。所觀即
T2290_.69.0709b21: 滿。故名觀滿疏三云。所斷無明從能斷
T2290_.69.0709b22: 以立其名。所謂觀滿之住地故
T2290_.69.0709b23:  私云。觀者觀待義。待比果滿此惑
T2290_.69.0709b24:  問。見一處其義如何異乎 答。見一處者。
T2290_.69.0709b25:  約所見一法界名。是根本無明與
T2290_.69.0709b26:  心法界相對故也。觀滿者。示佛果頓斷
T2290_.69.0709b27:  義而簡因位漸斷
T2290_.69.0709b28: 文。智礙住地者等 記四云。此雖通障一切
T2290_.69.0709b29: 聖智。然於後得相違重故疏三云。漠冥
T2290_.69.0709c01: 智礙正障後得一切種智。是智之礙所謂智
T2290_.69.0709c02: 礙即住地故
T2290_.69.0709c03:  私云。二礙及二智相望有通障別障二義
T2290_.69.0709c04:  今據別障義其名
T2290_.69.0709c05: 文。不覺住地等 抄三云。不能覺不覺者。此
T2290_.69.0709c06: 頌應覺了故名爲不覺。以唯一
T2290_.69.0709c07: 頌文窄故爾疏三云。衆生本具三身四
T2290_.69.0709c08: 。無明纒覆都不覺知。所謂不覺即住地故
T2290_.69.0709c09: 又云。般若無知者。以慮知分別之識
T2290_.69.0709c10: 猶如明鏡無心現像。故契經云。聖智無知
T2290_.69.0709c11: 而無知。諸戲論識即是知無者。由
T2290_.69.0709c12: 妄心彼離念眞實之知。故曰知無。故肇
T2290_.69.0709c13: 論云。夫聖心虚靜無知可無可無知
T2290_.69.0709c14: 知無。惑智有知可無可知無
T2290_.69.0709c15: 無知。無知即般若之無也。知無即眞諦之無
T2290_.69.0709c16: 也。乃至廣説
T2290_.69.0709c17:  私云。肇論無知知無論全與此論同也。具
T2290_.69.0709c18:  如抄引也。無知知無有多義。抄意。無知
T2290_.69.0709c19:  者。般若智體無分別妄想知解故。知無
T2290_.69.0709c20:  者妄想知解擧體無法故。疏意般若無
T2290_.69.0709c21:  知故云無知也。煩惱無實知故云知無
T2290_.69.0709c22:  也 學者義云。般若體性實智而無妄用
T2290_.69.0709c23:  知解無知。煩惱擧體即無故云知無
T2290_.69.0709c24:  無字上下即如次無體與用二之詞也。
T2290_.69.0709c25:  置上無用置下無體也 私義云。般若
T2290_.69.0709c26:  擧體無相而知解也。煩惱知解自空無法。
T2290_.69.0709c27:  仍上無ニシテナリト之。下知ニシテナリト之也
T2290_.69.0709c28:  三身菩提者。常法報應也 四徳者常樂
T2290_.69.0709c29:  我淨也 不覺覺者不スト訓也
T2290_.69.0710a01: 文。覺了住地等 疏三云。唯佛能了餘不
T2290_.69.0710a02: 。所覺無明從果立名。所謂覺了之住地故
T2290_.69.0710a03: 記四云。謂此體性微細甚深而能遍縁
T2290_.69.0710a04: 一切因果其境界。此遍縁用唯佛窮了餘
T2290_.69.0710a05: 皆不知。從彼能縁以彰自號
T2290_.69.0710a06:  私云。觀滿與覺了異者。觀滿約能治智品
T2290_.69.0710a07:  立名。覺了約能縁智名也
T2290_.69.0710a08: 文。子藏住地等 記四云。子謂所持一切果
T2290_.69.0710a09: 種。即上煩惱。待於能生并對所生立以
T2290_.69.0710a10: 。謂即果子種子別故。今此無明能攝持故
T2290_.69.0710a11: 説名爲藏。子之藏故屬主爲名。譬如諸種持
T2290_.69.0710a12: 隱顯子。其隱顯者猶生熟也。世間之種所持
T2290_.69.0710a13: 果子有即時便能生果者。有經久方能生
T2290_.69.0710a14: 於果。無明亦爾。所持之子被潤已熟近
T2290_.69.0710a15: 能生果。未潤猶生去果尚遠。又所持之染
T2290_.69.0710a16: 於種現。如其次第隱顯子又云。
T2290_.69.0710a17: 如天網者。諸天所有幢蓋宮殿咸以網覆令
T2290_.69.0710a18: 損失。持種不失義亦如是。又所持子子
T2290_.69.0710a19: 種種差別猶如網孔數無量疏三云。
T2290_.69.0710a20: 子藏住地。藏謂攝持。猶諸種子芽未發生
T2290_.69.0710a21: 隱子。芽已出生名顯子。其隱顯子況
T2290_.69.0710a22: 麁細相。亦如天網包羅無餘。是子之藏所
T2290_.69.0710a23: 謂子藏即住地故抄三云。譬如諸種等
T2290_.69.0710a24: 者。種能生子。故名種子。芽在種位名爲
T2290_.69.0710a25: 。若出生時謂之顯子。法准思
T2290_.69.0710a26: 云。譬如天網者。謂網攝持諸物類故。無明
T2290_.69.0710a27: 持諸煩惱故。以攝故。持言天故。
T2290_.69.0710a28: 老氏云。天網恢恢疎而不
T2290_.69.0710a29:  私云。子藏者攝持諸支未煩惱。猶如種子
T2290_.69.0710b01:  攝持芽莖等
T2290_.69.0710b02: 文。於有愛數四住地中等 抄三云。謂有愛
T2290_.69.0710b03: 言具通別名。且別名者。故勝鬘云。四住地
T2290_.69.0710b04: 者。謂見一處住地。欲愛住地。色愛住地。有愛
T2290_.69.0710b05: 住地。初一三界分別煩惱見道位中一處斷故。
T2290_.69.0710b06: 後三三界倶生煩惱如次欲色無色之惑。愛
T2290_.69.0710b07: 力偏勝故從得名。斯則有愛唯局無色故云
T2290_.69.0710b08: 別也。言通名者。有通三有愛通一切分
T2290_.69.0710b09: 別倶生皆名愛故。愛力偏勝總立愛名。今
T2290_.69.0710b10: 有愛是通非疏三云。五住地中無
T2290_.69.0710b11: 明最大。餘四住地偏擧通名。通名有愛者。
T2290_.69.0710b12: 有謂三有。愛謂倶生。四別名者。謂見一處住
T2290_.69.0710b13: 地。欲愛住地。色愛住地。有愛住地。初一即是
T2290_.69.0710b14: 三界九地分別煩惱。見道位中一處斷故。後
T2290_.69.0710b15: 三三界倶生煩惱。如次即是欲色無色之煩
T2290_.69.0710b16: 惱故。第四有愛即無色界。雖總稱
T2290_.69.0710b17: 別名。復云數者謂四住惑皆在有愛法數中
T2290_.69.0710b18: 故。
T2290_.69.0710b19:  私云。有愛數四住地者。抄意通見修二惑
T2290_.69.0710b20:  貪愛三有果報故立有愛名也。疏意但
T2290_.69.0710b21:  於倶生惑有愛名。倶生煩惱愛力偏勝
T2290_.69.0710b22:  故云爾也 唯識疏云。然初唯見後唯説
T2290_.69.0710b23:  愛。既見所斷見力偏増分別之首故。修所
T2290_.69.0710b24:  斷者愛力偏増潤生惑故二義中秒
勝也
問。勝
T2290_.69.0710b25:  鬘經五住地與當論五有爲相攝如何
T2290_.69.0710b26:  答。有二義。一云。以四住四相
T2290_.69.0710b27:  明根本也。但彼經四住地煩惱障也。
T2290_.69.0710b28:  此經四相通二執也。一云。勝鬘經云。煩
T2290_.69.0710b29:  惱有二種何等爲二。謂住地煩惱。起煩
T2290_.69.0710c01:  惱。○起者刹那心。心相應而説起煩惱
T2290_.69.0710c02:  又云。世尊心不相應無始無明住地淨影
T2290_.69.0710c03:  大師述彼經意云。惑體有四。一無明住
T2290_.69.0710c04:  地。二無明起。三四住地。四四住地起
T2290_.69.0710c05:  明住地根本無明也。業轉現智相相續無
T2290_.69.0710c06:  明起惑也。四住地執取計名也。四住起人
T2290_.69.0710c07:  執等流惑也
T2290_.69.0710c08: 文。本廣末略等 疏三云。多文廣明根本不
T2290_.69.0710c09: 。一句略解枝末無明
T2290_.69.0710c10:  私云。而有其念一句但釋枝末無明其餘
T2290_.69.0710c11:  前後諸文解根本無明也。記同之也。抄
T2290_.69.0710c12:  意念無自相以下皆通本末也。然而根本
T2290_.69.0710c13:  爲宗故猶屬本也
T2290_.69.0710c14: 文。因不如故得起而有等 抄三云。不如是
T2290_.69.0710c15: 何。是無明用。謂本覺性隨能迷用彼不
T2290_.69.0710c16: 覺體性起故。復禮問云。眞法性本淨。妄
T2290_.69.0710c17: 念何由起故。清涼答曰。迷眞妄念生。
T2290_.69.0710c18: 迷眞即用
妄生即體
而全同此。迷眞是用。得起是體。問。
T2290_.69.0710c19: 體用倶時因果何分。答。以義假説用因體
T2290_.69.0710c20: 果。如境因識果。雖二倶時。亦須義説境用
T2290_.69.0710c21: 能起之因。識體是所起之果。又如第八
T2290_.69.0710c22: 現行種子亦是體用因果之法。此二相望決
T2290_.69.0710c23: 定同時。爲能所持能所起。今此亦爾。細
T2290_.69.0710c24: 詳易
T2290_.69.0710c25:  私云。不如者無明作用也。體用倶時雖
T2290_.69.0710c26:  前後義故互説起因也。此抄所
T2290_.69.0710c27:  復禮問者。那蘭檀寺落書也。宗鏡録第五
T2290_.69.0710c28:  云。復禮法師問天下學士眞妄偈云。眞
T2290_.69.0710c29:  法性本淨。妄念何由起。從眞有妄生。此
T2290_.69.0711a01:  妄要可止。無初即無末。有終應始。
T2290_.69.0711a02:  無始而無終。長懷&T014277;茲理。願爲開
T2290_.69.0711a03:  妙。折之出生死。澄觀和尚答云。迷眞妄
T2290_.69.0711a04:  念生悟眞妄則止。能迷非所迷。安得
T2290_.69.0711a05:  相似。從來未曾悟。故説妄無始本自
T2290_.69.0711a06:  眞。方是恒常理。分別心未亡。何由出
T2290_.69.0711a07:  死凡眞妄二法倶無始無終也。若許
T2290_.69.0711a08:  始眞先妄後之失。又五種人見中衆生
T2290_.69.0711a09:  有始之見也。故知。今由不如無明者。
T2290_.69.0711a10:  體用因果之義相從而説也。淨影起信疏
T2290_.69.0711a11:  云。隨妄義邊終日成妄而不眞。全眞
T2290_.69.0711a12:  義邊終日合眞而不又當論第
T2290_.69.0711a13:  五云。一切妄法非道理故。無始有終。一
T2290_.69.0711a14:  切淨法契道理故有始無
T2290_.69.0711a15: 又云。問。今論明説無明有因。謂彼不如。餘
T2290_.69.0711a16: 教所説無明無因横從空起。有無相違云何
T2290_.69.0711a17: 會同 答。餘處但説別因。故圭峯云
T2290_.69.0711a18: 餘法展轉相因。彼云餘法者。即是報
T2290_.69.0711a19: 業煩惱三障展轉爲因而生。非無明自因
T2290_.69.0711a20: 而起。故無相違宗密禪師釋云。迷本無
T2290_.69.0711a21: 因横從空起。不餘法展轉相因
T2290_.69.0711a22: 護經云。此中煩惱生因縁者。謂不正思惟以
T2290_.69.0711a23: 此爲其因。無明爲縁。無明爲因行爲
T2290_.69.0711a24:  私云。華嚴經三十七十地品云。不正思惟起
T2290_.69.0711a25:  於妄行同疏澄觀云。不正思惟是行倶
T2290_.69.0711a26:  明。涅槃説此爲無明因。亦無明攝
T2290_.69.0711a27:  疏演義鈔同作云。今正起行時迷行過即行
T2290_.69.0711a28:  倶無明。非前發業無明支攝。瑜伽亦云。問。
T2290_.69.0711a29:  若説無明以如理作意因。何因縁
T2290_.69.0711b01:  故縁起教中不先説乎 答。彼唯是不斷
T2290_.69.0711b02:  因非雜染因又守護經不正思惟爲
T2290_.69.0711b03:  無明因云云斯之説並是與此論不如
T2290_.69.0711b04:  同名別也已上抄等師所立意也。
更有他義別抄
私案云。妄起
T2290_.69.0711b05:  因縁總有二。一約妄論之二約眞論之。
T2290_.69.0711b06:  付妄亦有二。一約妄體。二約妄用。約
T2290_.69.0711b07:  眞亦有二。一約眞體二約眞用也。妄體
T2290_.69.0711b08:  用者迷本無因。横從空起者。就妄體忽然
T2290_.69.0711b09:  而有義之。妄用者作用。於眞有違逆
T2290_.69.0711b10:  之義鎭違眞起妄也。約眞體者。眞言
T2290_.69.0711b11:  教無始間隔徳失兼備之惑體。據間隔
T2290_.69.0711b12:  増義必起諸妄。諸教或云行倶無明
T2290_.69.0711b13:  云不正思惟者即是也。約眞用者。眞妄
T2290_.69.0711b14:  絶待無住本源是祕密教不二門作用也。
T2290_.69.0711b15:  從此處必起妄也。天台釋云。無明無體
T2290_.69.0711b16:  全依法性。法性無體全依無明者。即是
T2290_.69.0711b17:  也。又中又有二。一就理徳而論妄起。眞
T2290_.69.0711b18:  如無分別即是妄起所因也。大乘義章云。
T2290_.69.0711b19:  謂彼眞如無分別故能起無明。若彼眞如
T2290_.69.0711b20:  同於佛智無明闇惑無生起二就
T2290_.69.0711b21:  智性而論妄起。以解性別識智
T2290_.69.0711b22:  起能見所見之想。猶如眼精分明故與
T2290_.69.0711b23:  共而見空花。盲目之者不空花
T2290_.69.0711b24:  問。天台由性惡而起修惡者何門意乎
T2290_.69.0711b25:  答。就眞體妄起義也。性惡即融通寂
T2290_.69.0711b26:  滅眞外無妄故
T2290_.69.0711b27: 文。一者實知一法等 疏三云。實知一法即
T2290_.69.0711b28: 是四覺。眞如一法即收四理。一心一法即是
T2290_.69.0711b29: 理智所依無盡一法界體記四云。實知眞
T2290_.69.0711c01: 如即能入門。由斯理智本法故一心法
T2290_.69.0711c02: 者即所入法。是彼理智通所依故
T2290_.69.0711c03:  私云。今此三法共生滅一門法門也。若依
T2290_.69.0711c04:  高祖解釋者。實知實相亙三門。若爾者無
T2290_.69.0711c05:  明又可五重無明。三十三建立可
T2290_.69.0711c06:  之中
T2290_.69.0711c07: 文。自此已下眷屬略示等 記四云。而有其
T2290_.69.0711c08: 念者。謂即無明所生染法。由本不覺迷
T2290_.69.0711c09: 故。枝末妄念因此得疏三云。無
T2290_.69.0711c10: 明既立眷屬隨生。此中之念即是九相
T2290_.69.0711c11:  私云。此中眷屬者。即枝末無明九法所攝
T2290_.69.0711c12:  也 問。次下説三相等九法。今何此中説
T2290_.69.0711c13:  枝末無明乎 答。今爲本徳而説
T2290_.69.0711c14:  惑。非別説枝末。下文正説枝末。是故
T2290_.69.0711c15:  無失 又義云。今眷屬者非九法。即是根
T2290_.69.0711c16:  本無明上相應無明也。謂根本總體不共
T2290_.69.0711c17:  無明也。與九法別轉而獨立故也。分離無
T2290_.69.0711c18:  明與諸惑相應共同惑也。是故於根本無
T2290_.69.0711c19:  明住地門中此二門
T2290_.69.0711c20: 文。一者歸徳成幻等 疏三云。依本覺徳
T2290_.69.0711c21: 有力。成無明幻妄爲無力。此中念當
T2290_.69.0711c22: 本無明。不本覺即當法説。喩明合本並
T2290_.69.0711c23: 抄三云。力無力門者。能成能顯即
T2290_.69.0711c24: 是有力。所成所顯即是無力。而歸攀言並訓
T2290_.69.0711c25: 依也。今此二門眞妄相形。眞本有體但依
T2290_.69.0711c26: 顯。妄元無性故依他成。依他成故本覺隨
T2290_.69.0711c27:
T2290_.69.0711c28:  私云。能成淨法有力也。所成染法無力也。
T2290_.69.0711c29:  由淨有力染無力。是即初門也。能顯
T2290_.69.0712a01:  妄法有力也。所顯實智無力也。由妄有
T2290_.69.0712a02:  力智無力。是後門也 問。上文上下二
T2290_.69.0712a03:  轉由淨有力染無力上轉門。今何反
T2290_.69.0712a04:  乎 答。上二轉約能引彼法而合自體
T2290_.69.0712a05:  故云爾也。今此二轉約相待顯徳意
T2290_.69.0712a06:  之故。二義廢立異也。所謂上文依淨熏
T2290_.69.0712a07:  染法義上轉。由染法熏淨義下轉
T2290_.69.0712a08:  今文由淨成染及染顯淨之意 成二轉
T2290_.69.0712a09:  也。相望義別。例如能熏所熏與能隨所
T2290_.69.0712a10:  隨其義別而已
T2290_.69.0712a11: 文。一切無明若剋其本等 抄三云。前言
T2290_.69.0712a12: 有其念。念字是末。今云念無自相。念通
T2290_.69.0712a13: 。故云一切無明。其二念言有此通局。自
T2290_.69.0712a14: 下本末不覺望於本覺。二互相依顯也
T2290_.69.0712a15:  私云。依疏記意者。而有其念名枝末無
T2290_.69.0712a16:  明。念無自相念字但名根本。抄下念字通
T2290_.69.0712a17:  本末云云意根本無明念有セシメテ其所念還其
T2290_.69.0712a18:  能念無自相云也。例如上覺於念異念
T2290_.69.0712a19:  無異相二念字。上目妄念下號正念
T2290_.69.0712a20:  問。若依疏記意念無自相名根本一惑
T2290_.69.0712a21:  何云一切無明乎 答。體用非一故云
T2290_.69.0712a22:  切也。又無明雖一能有衆生多故云
T2290_.69.0712a23:  切等也 私義云。本論不覺心起句擧
T2290_.69.0712a24:  共無明。而有其念句示相應無明。念無自
T2290_.69.0712a25:  相已下指相應無明其幻相也。本文
T2290_.69.0712a26:  但擧其相應無明念無。末論廣盡本末。故
T2290_.69.0712a27:  云一切無明等
T2290_.69.0712a28: 文。依止本覺等 記四云。若准前説不如三
T2290_.69.0712a29: 。今此成幻但本覺者。眞如本覺同名示故。
T2290_.69.0712b01: 能入不所入法
T2290_.69.0712b02: 文。法身般若 抄三云。法身明本般若即
T2290_.69.0712b03: 智。並依法身徳義説故。如上論云依此法
T2290_.69.0712b04: 身説名本覺又云。能知名義者。即本覺名
T2290_.69.0712b05: 義也
T2290_.69.0712b06: 文。一者總標略示門等
T2290_.69.0712b07:  私云。本文復次○不離第一門也。云何已
T2290_.69.0712b08:  下第二門也。一者無明業相標也。以依等
T2290_.69.0712b09:  釋也。餘二相准之 問。三細不相應法也。
T2290_.69.0712b10:  今何云相應不離乎 答。三細與無明
T2290_.69.0712b11:  不離名相應。非王所相望也。故元曉疏
T2290_.69.0712b12:  云。本末相依故曰相應。非王數相應
T2290_.69.0712b13:  之義。此爲不相應之染心
T2290_.69.0712b14: 文。末相承頼 疏第四云。末因本立。本受
T2290_.69.0712b15: 末熏。下養上資枝榮根固記四云。不覺
T2290_.69.0712b16: 三相説名本末 ○不覺本體對三相末
T2290_.69.0712b17: 能生因。是故末而得立三細末相。對
T2290_.69.0712b18: 覺本枝養因。是故本體而得止住
T2290_.69.0712b19:  私云。本論依不覺等二句末因本立義也。
T2290_.69.0712b20:  與彼等二句本受末熏義也
T2290_.69.0712b21: 文。若如是説八地已上等 疏四云。問。既本
T2290_.69.0712b22: 末相承而立如父子亙依而住。八九十地斷
T2290_.69.0712b23: 現轉生。無明隨斷應妙覺。答。雖此三地
T2290_.69.0712b24: 各治一細。然於業中三生相。未斷盡
T2290_.69.0712b25: 妙覺。微細三細佛位斷故記四云。
T2290_.69.0712b26: 麁相者。謂由轉現形彼生相極麁現。故
T2290_.69.0712b27: 微細三相謂隨業倶。麁相雖除細相猶在故
T2290_.69.0712b28: 不覺相應不離。何得妄詰果位
T2290_.69.0712b29:  抄三云。雖斷麁相等者。意言。三中麁者先
T2290_.69.0712c01: 斷細者仍存。如現相麁八地雖盡而餘二相
T2290_.69.0712c02: 細故猶在。無明與彼相依得住。後二准知。
T2290_.69.0712c03: 果位生相全盡無所依故無明亦滅
T2290_.69.0712c04: ○又准論云不知轉識現等及以依轉識説
T2290_.69.0712c05: 爲境界等。似八地已上有細三相
T2290_.69.0712c06:  私云。疏意斷麁相者。八九十所斷現轉業
T2290_.69.0712c07:  三相也。望倶合細分通名麁相也。微細
T2290_.69.0712c08:  三相者業隨倶三相也。即是二獨力及倶
T2290_.69.0712c09:  合細分果位所斷故云爾也。記意又同疏
T2290_.69.0712c10:  也。但三細中大相望轉現云麁。然而倶合
T2290_.69.0712c11:  中又可麁細也。十地所斷猶倶合麁分
T2290_.69.0712c12:  故。細分三相云微細三相也。抄出二義
T2290_.69.0712c13:  初義意三細遞相望判麁細。三中隨一若
T2290_.69.0712c14:  存無明又可之也。仍微細三相者帶數
T2290_.69.0712c15:  釋也。或言總歟。後義意十地菩薩依轉識
T2290_.69.0712c16:  而見報身佛故。九地十地猶見之。可
T2290_.69.0712c17:  轉現又有之云事。是故八地已上能見所
T2290_.69.0712c18:  見具足三細惑存之也爲言
T2290_.69.0712c19: 法藏疏云。以依轉識等者。境界即是現識。必
T2290_.69.0712c20: 轉相起故。然本智正證之時實無能所
T2290_.69.0712c21: 豈可説以爲境界。今但約後得智中
T2290_.69.0712c22: 識未盡故轉現猶存。假就此識正證中定
T2290_.69.0712c23: 眞如所證境起信論別記元曉
T2290_.69.0712c24: 云。就實論云。八地以上亦有微細現相現
T2290_.69.0712c25: 。但此地中已得淨土。自在麁色永不現起
T2290_.69.0712c26: 故説離耳。又八九以上亦有微細能見。但
T2290_.69.0712c27: 心自在。見相轉細故説離也。所以得知。
T2290_.69.0712c28: 故下文云。依於業識乃至菩薩究竟地心所
T2290_.69.0712c29: 見者。名爲報身。若離業識則無見相。知業
T2290_.69.0713a01: 識未盡之時能見之相亦不相離
T2290_.69.0713a02:  私云。抄後義同此釋也。此義叶論深意
T2290_.69.0713a03:  歟
T2290_.69.0713a04: 文。第一業相等 藏疏云。此雖念而極微
T2290_.69.0713a05: 細縁起一相能所不分。即當梨耶自體分
T2290_.69.0713a06: 疏四云。第一業相能所無差。王所不分。
T2290_.69.0713a07: 無明熏淨心隱。本覺隨縁動流成業。
T2290_.69.0713a08: 亦可。精細本覺從此熏動。即獨力隨相也。
T2290_.69.0713a09: 隱鈍無明自斯流注即獨力業相也。此二和
T2290_.69.0713a10: 合成倶合動名爲業相又云。籍無明
T2290_.69.0713a11: 因起業相苦果。依此即立變易生死
T2290_.69.0713a12:  又第五云。此分段苦遠因業識記四
T2290_.69.0713a13: 云。初生業相極微細故無心境能所差別
T2290_.69.0713a14: 亦不王數主伴。獨以精細動作微隱
T2290_.69.0713a15: 遷流義用説名爲業。如是業相依不覺
T2290_.69.0713a16: 故曰動流。祇由不覺顯覺心。本無
T2290_.69.0713a17: 動。業相雖細然是分段變易生死根本故。由
T2290_.69.0713a18: 是説言動則有苦。業相初果不無明初
T2290_.69.0713a19: 。是故説言果不離因
T2290_.69.0713a20:  私云。若覺不動者。本覺之心不業之義
T2290_.69.0713a21:  也。動則有苦者。二種生死苦果之相也。
T2290_.69.0713a22:  所以者何等者。抄出二義。一云通徴
T2290_.69.0713a23:  相依彼無明起之因由。二別徴次上動則
T2290_.69.0713a24:  有苦由何因由纔動即苦。答云。不覺爲
T2290_.69.0713a25:  因故是苦患。故遠公云一毫渉動境
T2290_.69.0713a26:  此隤山勢是也
T2290_.69.0713a27: 文。第二轉相等 藏疏云。如是轉相雖有能
T2290_.69.0713a28: 縁境界微細故猶未疏四云。次轉相
T2290_.69.0713a29: 業相變作能見。全攬動業流成
T2290_.69.0713b01: 抄三云。依此動作彼轉者。應轉作
T2290_.69.0713b02: 。即是迴文未盡故也。故上文云轉作能縁
T2290_.69.0713b03:
T2290_.69.0713b04:  私云。此轉相之中又雖微細所見。簡
T2290_.69.0713b05:  麁顯則無所見也。故記第二云。實則
T2290_.69.0713b06:  已具。細故言抄釋迴文未盡必非
T2290_.69.0713b07:  要
T2290_.69.0713b08: 文。第三現相等 疏四云。由依能見妄境現
T2290_.69.0713b09: 前。如鏡故衆像皆現
T2290_.69.0713b10:  私云。現相者心變似境猶如相分
T2290_.69.0713b11:  學者義云。今論業轉現同相宗自體見相
T2290_.69.0713b12:  三分也。藏疏釋業相云。即當梨耶自體
T2290_.69.0713b13:  分轉相見分也。現相相分也。仍三分
T2290_.69.0713b14:  義分明也。唯識第二云。然心心所一一
T2290_.69.0713b15:  生時以推徴各有三分。所量能量量
T2290_.69.0713b16:  果別故。相見必有所依體此中量
T2290_.69.0713b17:  果者自體分也。若無此體分者心境離分
T2290_.69.0713b18:  可別體。故能所一味之位名量果。即
T2290_.69.0713b19:  是二分不二自體分也 又義云。業相猶
T2290_.69.0713b20:  攝見分也。初義同陳那菩薩三分義也。
T2290_.69.0713b21:  後義同難陀二分義也。慈恩釋云。然安惠
T2290_.69.0713b22:  立一分。難陀立二分。陳那立三分。護法
T2290_.69.0713b23:  立四分譬如依明鏡等者。以明鏡
T2290_.69.0713b24:  或喩上轉相或喩現相。當段文是也。此
T2290_.69.0713b25:  相違如何 答能現鏡體喩轉相。所現影
T2290_.69.0713b26:  像喩現相。仍於一喩中此兩義
T2290_.69.0713b27:  又義云。慈恩釋云。法相求故心依境因方
T2290_.69.0713b28:  得生故○意趣求故其境必是識所變故
T2290_.69.0713b29:  此中法相求者。法相生起次第也。依
T2290_.69.0713c01:  生識也。意趣求者唯識轉變次第也。依
T2290_.69.0713c02:  心變境也。今論文唯識轉變義也。下本
T2290_.69.0713c03:  文法相生起意也。依字有無意可
T2290_.69.0713c04:  
T2290_.69.0713c05: 文。同示本識等
T2290_.69.0713c06:  私云。三細同示根本阿梨耶識。第二論云。
T2290_.69.0713c07:  所依本一識能依持藏識前決擇中
T2290_.69.0713c08:  者。第二卷十阿梨耶中三細同立梨耶名
T2290_.69.0713c09:  指此文也 尋云。上文云。如是等義至
T2290_.69.0713c10:  自決擇中自當備演今又讓上。前後文
T2290_.69.0713c11:  互讓。還似詮表乎 答。上文三細行
T2290_.69.0713c12:  相讓此。此文本識義讓彼故兩説無
T2290_.69.0713c13: 文。根本無明復有何別等 疏第四云。此難
T2290_.69.0713c14: 動業與無明。 業識無明皆無能所倶不
T2290_.69.0713c15: 明故。若許爾者本末無異。若彼救云。心體
T2290_.69.0713c16: 動已有無明。無明位未名爲動。此則無
T2290_.69.0713c17: 明不業識。若是無明熏起發動當
T2290_.69.0713c18: 位立業識名。是則無明不名爲動。故知。起
T2290_.69.0713c19: 動唯在業識。何濫無明。云何前難本末無
T2290_.69.0713c20: 異耶。如是説者復何乖理。若此救者前義
T2290_.69.0713c21: 則違三相分文以不覺心體動説名
T2290_.69.0713c22: ト云フ業。准此明文心體動。何故前言心體
T2290_.69.0713c23: 動名無明耶。後義則違挍量分文。忽然
T2290_.69.0713c24: 念起名爲無明。若准此文顯説無明
T2290_.69.0713c25: 動起。何故前救動起之義唯屬業識故知動
T2290_.69.0713c26: 起通業無明。當知此二復有何別。還如
T2290_.69.0713c27: 本末不
T2290_.69.0713c28:  私云。此師就無動本釋。意心體無動
T2290_.69.0713c29:  名無明。動起名業識云云今就之。搆
T2290_.69.0714a01:  難故云若言心體等也。初難意違三相
T2290_.69.0714a02:  分。此意依不覺故心動者根本無明也。無
T2290_.69.0714a03:  明心體動起故能生業云文意故。無明無
T2290_.69.0714a04:  動義違此文爲言後難意違挍量分。意
T2290_.69.0714a05:  若言無明無動業識非無明者。此文明
T2290_.69.0714a06:  説無明亦起動。如何動不動以爲業識無
T2290_.69.0714a07:  明差別乎。依此義若言無動ナリト
T2290_.69.0714a08:  識分位スト無明イハント也。或又無業識
T2290_.69.0714a09:  分位非無明者可之也 問。三相分
T2290_.69.0714a10:  及挍量分者其義如何 答。三相説段故
T2290_.69.0714a11:  名三相分也。挍量分者。當卷下因縁殊勝
T2290_.69.0714a12:  段。三人相對明其治障挍量故云爾也
T2290_.69.0714a13: 記四云。初心動非無明。二初假立。謂即心
T2290_.69.0714a14: 體最初動時説名元動名爲無明。今牒定
T2290_.69.0714a15: 若如是者。二此事下奪破。今總非云此事
T2290_.69.0714a16: 不然。以論文三相分中説言心動即名爲
T2290_.69.0714a17: 業。則知元動非無明也。二若言下念起非
T2290_.69.0714a18: 業識。二初假立謂即元動非無明也。二若
T2290_.69.0714a19: 言下念起非業識。二初假立謂即元動既非
T2290_.69.0714a20: 無明。理應正屬業識分位。今牒定云若如
T2290_.69.0714a21: 是者。二此事下奪破云此亦不爾。以挍量分
T2290_.69.0714a22: 説言念起名爲無明。念起心動義一名異。
T2290_.69.0714a23: 念起既是無明。心動何屬業識。則前所立義
T2290_.69.0714a24: 定不
T2290_.69.0714a25:  私云。此師就元動本釋也。唐本又元
T2290_.69.0714a26:  字也。此元動本叶論首尾也。抄無別釋
T2290_.69.0714a27:  也
T2290_.69.0714a28: 文。動起二文皆就業識等 疏四云。所動所
T2290_.69.0714a29: 起唯在業識。能動能起唯屬無明。前説
T2290_.69.0714b01: 業識者。不能起。皆就所動。是故
T2290_.69.0714b02: 業識望於無明能所隔別本末無
T2290_.69.0714b03:  私云。記釋亦同之。疏記意。能動起根本無
T2290_.69.0714b04:  明也。鈔意。獨力業相也。所動起疏記意。業
T2290_.69.0714b05:  隨倶三相也。鈔意。局倶合動相
T2290_.69.0714b06: 文。若爾根本無明等 抄三云。能起諸念者。
T2290_.69.0714b07: 問准此問詞本文應忽然起念。即無
T2290_.69.0714b08: 矣。何言念起耶 答。文雖下義應上。
T2290_.69.0714b09: 故無違。此上皆問。意言。前説能動能起
T2290_.69.0714b10: 皆是獨力之業相。非無明之自體。故今再
T2290_.69.0714b11: 無明之體。此處等者。自下方答。體唯佛
T2290_.69.0714b12: 了。餘莫能斷。變顯業用因亦分了。以漸斷
T2290_.69.0714b13: 故。故用可説體不
T2290_.69.0714b14:  私云。記意。已上問無明業識差別。自下
T2290_.69.0714b15:  問答動起因由。其中當段釋無明。下段
T2290_.69.0714b16:  釋業相也。抄意上能動起獨力業相也。今
T2290_.69.0714b17:  再問無明自體也 次決擇者。當卷下直
T2290_.69.0714b18:  示得有門等指之也
T2290_.69.0714b19: 文。業相細念等 記四云。既此業相能縁行
T2290_.69.0714b20: 相所縁境界倶不分。云何説言動名爲
T2290_.69.0714b21: 業。則應動義亦不分。何故説言隨動隨
T2290_.69.0714b22: 起是業識抄三云。不可分折等者。直
T2290_.69.0714b23: 釋名分折。棟異名隔別。即是分疎辨折離隔
T2290_.69.0714b24: 別異。亦可。同上王所心境説也。精細起動
T2290_.69.0714b25: 微隱流注又云。言鍵摩者此翻爲識。
T2290_.69.0714b26: 前業識阿梨耶中已對辨訖
T2290_.69.0714b27:  私云。若有衆生等者。業相細識非縁慮分
T2290_.69.0714b28:  濟。只由聖教量其義理。以六識妄情
T2290_.69.0714b29:  不宣説
T2290_.69.0714c01:  本云暦應二年己卯十二月二十三日於
T2290_.69.0714c02:  寺西院僧坊書寫畢   權律師杲寶
T2290_.69.0714c03:  貞治六年正月十五日此本於寶菩提院
T2290_.69.0714c04:  令燒失之間以他本書續訖
T2290_.69.0714c05:  應安元年十二月二十五日加挍合畢。先
T2290_.69.0714c06:  師筆迹本不慮炎上之間重補添了 權少
T2290_.69.0714c07:  僧都賢寶生三十六
T2290_.69.0714c08:
T2290_.69.0714c09:
T2290_.69.0714c10: 釋論第四勘注第二
T2290_.69.0714c11: 文。本曰以有境界縁故等 鈔三云。本一者
T2290_.69.0714c12: 智相等者。此下六相各具三節。一標名。二擧
T2290_.69.0714c13: 因。三顯相
T2290_.69.0714c14:  私云。一者智相標名也。依於境界擧
T2290_.69.0714c15:  也。心起等顯相也
T2290_.69.0714c16: 法藏疏云。自下境界爲縁生六種麁相。即分
T2290_.69.0714c17: 別事識也。初言智相者。謂於前現識所現相
T2290_.69.0714c18: 自心現。故惠數別染淨
T2290_.69.0714c19: 定性。二相續者謂依前分別愛境起
T2290_.69.0714c20: 不愛境起苦受。數數起念相續現前。
T2290_.69.0714c21: 此自相續也。又能起惑潤業引持生死。即
T2290_.69.0714c22: 他相續。三執取相者。於前苦樂等境
T2290_.69.0714c23: 虚無。深起取者。四計名字相者。依前顛
T2290_.69.0714c24: 倒所執相上。更立名言分別。五起業者。謂
T2290_.69.0714c25: 相計名。依此惑發動身口種種業
T2290_.69.0714c26: 即苦因也。六業繋苦者。業因已成招果必然。
T2290_.69.0714c27: 環諸道生死長縛略抄元曉疏云。初言
T2290_.69.0714c28: 智相者。是第七識麁中之始。始有惠數
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