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釋摩訶衍論勘注 (No. 2290_ 頼寶撰 ) in Vol. 69

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T2290_.69.0782a01: 云。阿謂自然眞佛應佛法身智身如次配
T2290_.69.0782a02: 二自然記五云。阿自然義。謂由法身
T2290_.69.0782a03: 心量語言既不及常自然聖法記
T2290_.69.0782a04: 云。阿作阿故。阿謂自然
T2290_.69.0782a05:  私云。阿者無生義。是則法身境界唯自内
T2290_.69.0782a06:  證無*他相故云無生
T2290_.69.0782a07: 文。唯自自身等 抄四云。上自屬本法身。下
T2290_.69.0782a08: 自屬本智身。故云自自。無他身故者無
T2290_.69.0782a09: 受用變化身也。文云無有世諦境界離於施
T2290_.69.0782a10:
T2290_.69.0782a11:  私云。抄意指理智二身自自也。今謂。
T2290_.69.0782a12:  諸佛法身無量無邊故云自自。即是多多
T2290_.69.0782a13:  義也無他身者法性外無他相義也
T2290_.69.0782a14: 文。而諸衆生等 抄四云。無有開故者。意云。
T2290_.69.0782a15: 影實通水月二處而現。今偏據水故亦
T2290_.69.0782a16: 本月體中無闕而已。如生無佛。故
T2290_.69.0782a17: 但隨衆生。次下問答決疑門説偏據
T2290_.69.0782a18: 故亦得本影無二。以本月
T2290_.69.0782a19: 故。如眞無應。故云色心不二。若據
T2290_.69.0782a20: 前後文下之意。實通二現影喩ヲモテ
T2290_.69.0782a21: 五云。根見佛現生聞佛説。但自心中獲
T2290_.69.0782a22: *益故。唯影無本於今可筆削記第五
T2290_.69.0782a23: 云。假佛悲智増上縁。自識有佛種子
T2290_.69.0782a24: 因縁。詫佛所現化身爲本質。然於自識
T2290_.69.0782a25: 起影像而見於佛。唯此影像是自識現故
T2290_.69.0782a26: 唯識。若彼本質自攝歸佛識衆生
T2290_.69.0782a27: 若如此説還是於自識外別自有佛本質
T2290_.69.0782a28: 何成一切唯心
T2290_.69.0782a29:  私云。報應佛身世諦權迹。是則衆生妄縁
T2290_.69.0782b01:  與法性用大和合而生法性身。第一義諦
T2290_.69.0782b02:  中無斯化身也 金剛般若經云。應化
T2290_.69.0782b03:  非眞佛亦非説法者即此義也 第
T2290_.69.0782b04:  一義諦等者眞應二身。即如眞俗二諦故。
T2290_.69.0782b05:  是即生滅門中分別二諦義也
T2290_.69.0782b06:   本云元應元年九月二十五日於東寺
T2290_.69.0782b07:   之畢
T2290_.69.0782b08:              金剛資頼寶
T2290_.69.0782b09:   暦應二年己卯十一月二十九日於東寺
T2290_.69.0782b10:   西院僧坊先師自筆本書寫挍合畢
T2290_.69.0782b11:              權律師杲寶
T2290_.69.0782b12:
T2290_.69.0782b13:
T2290_.69.0782b14: 釋論第六勘注第二
T2290_.69.0782b15: 文。隨見麁細門等
T2290_.69.0782b16:  私云。見者能縁識也。麁細之言通能所縁
T2290_.69.0782b17:  也。下文云。隨識麁細所見佛身隨麁細故
T2290_.69.0782b18:  
T2290_.69.0782b19: 文。唯一心量甚深宗故等 起信疏下云法藏
T2290_.69.0782b20: 問。佛身何故唯衆生識耶 答。衆生眞心與
T2290_.69.0782b21: 諸佛體平等無二 但衆生迷自眞理
T2290_.69.0782b22: 妄念。是時眞如但現染相眞用。以
T2290_.69.0782b23: 彼本覺内熏妄心故有厭求。有厭求故眞
T2290_.69.0782b24: 用即現。厭求劣故凡夫
二乘
用相即麁應身厭求
T2290_.69.0782b25: 漸増三賢
十地
用亦漸細報身是漸漸乃至心源
T2290_.69.0782b26: 無明既盡厭求都息。始覺同本用還歸
T2290_.69.0782b27: 。平等平等無二無別。未心源已還用
T2290_.69.0782b28: 識中根顯現故云識中現也。問。若據
T2290_.69.0782c01: 此義用從眞起。何故説言轉識現
T2290_.69.0782c02: 答。轉識即是梨耶中轉相。依此轉相方起
T2290_.69.0782c03: 現識諸境界。此識即是眞妄和合。若隨
T2290_.69.0782c04: 流生死即妄有功能。妄雖功離眞不立。
T2290_.69.0782c05: 若反流出纒眞有功能。眞雖功離妄不
T2290_.69.0782c06: 顯。故就縁起和合識中其用耳 問。若
T2290_.69.0782c07: 此義乃是衆生自心之中眞如之用。云何
T2290_.69.0782c08: 説言佛報化耶 答。衆生眞心即諸佛體。更
T2290_.69.0782c09: 差別○既從法身報化用。何得
T2290_.69.0782c10: 衆生眞心耶 問。義若然者。衆生心佛還自
T2290_.69.0782c11: 化衆生。何故説言佛悲願力 答。即此
T2290_.69.0782c12: 眞心是佛悲願。謂無縁大悲及自體無障礙
T2290_.69.0782c13: 化用等即性起大用也 問。衆生既無始有
T2290_.69.0782c14: 心。何不早起化用無明 答。未有
T2290_.69.0782c15: 厭求故 問。既先有本覺。何不早熏令
T2290_.69.0782c16: 厭求 答。無明厚薄不同。因縁互闕不
T2290_.69.0782c17: 問。若眞心即是佛者。何故下文云從諸波羅
T2290_.69.0782c18: 蜜等因生 答。此約本覺隨染義説。然其
T2290_.69.0782c19: 始覺覺至心源平等一際。有何差別
T2290_.69.0782c20: 四云。不能了達至甚深宗故者。此釋本論
T2290_.69.0782c21: 以不知轉識現故 問。佛是現識所現境界。
T2290_.69.0782c22: 云何而言轉識現故 答。現識必依轉識
T2290_.69.0782c23: 起故。一心即是不生不滅與生滅和合阿梨
T2290_.69.0782c24: 耶中四種無爲心也。若無厭求。惑業厚重。生
T2290_.69.0782c25: 滅増強。無爲羸劣。隱而不現名不見佛。若
T2290_.69.0782c26: 厭求。貪瞋微薄。生滅羸劣。不生不滅漸漸
T2290_.69.0782c27: 顯現云佛出世今此凡小不是自轉識
T2290_.69.0782c28: 心中不生不滅顯現名佛。謂是此外別佛來
T2290_.69.0782c29: 耳。然事識即在轉識之上。但是一體義分
T2290_.69.0783a01: 。非相宗離八有六。二識見佛定各別
T2290_.69.0783a02:
T2290_.69.0783a03: 文。依遍分別等 疏五云。凡小不諸法唯
T2290_.69.0783a04: 妄事識應化佛。謂外來。執
T2290_.69.0783a05: 大小。不達身無分齊記五云。凡
T2290_.69.0783a06: 夫二乘不唯心外境。由麁動分
T2290_.69.0783a07: 別事識妄想増強。遍思外量。見應化佛。而
T2290_.69.0783a08: 勝劣分際解藏疏云。今見佛身
T2290_.69.0783a09: 心外。順彼事識分別計度故。説依分別
T2290_.69.0783a10: 事識見也。亦可。此人六識。不
T2290_.69.0783a11: 七八識故。但云依事識筆削記云。前
T2290_.69.0783a12: 事識所依。今以事識所覺。然所依
T2290_.69.0783a13: 即所覺
T2290_.69.0783a14:  私云。第六意識即虚妄分別周遍計度故
T2290_.69.0783a15:  云遍分別也。不境之自相想事境
T2290_.69.0783a16:  故云妄相事識
T2290_.69.0783a17: 文。所謂從解乃至金剛等 疏五云。從發心
T2290_.69.0783a18: 金剛心一切賢聖了達諸法唯心理
T2290_.69.0783a19: 故。依彼業識始覺智報身佛。作唯心
T2290_.69.0783a20: 實知依正無分齊記五云。十解謂
T2290_.69.0783a21: 即三賢之初。金剛則指因圓滿位。乃至超
T2290_.69.0783a22: 中間諸位。謂諸菩薩比證觀智了法唯心
T2290_.69.0783a23: 業識報身土。既達唯心故無分際
T2290_.69.0783a24:  私云。業識即心王也。始覺智是心所也。三
T2290_.69.0783a25:  賢位始覺比觀感之。十地之位親證見
T2290_.69.0783a26:   問。業識見佛有數過。一能所別異過。謂
T2290_.69.0783a27:  論第四釋業識云。能見所見無差別
T2290_.69.0783a28:  今何見佛相乎。二細識見麁相過。謂
T2290_.69.0783a29:  藏疏業識云。即當梨耶自體分
T2290_.69.0783b01:  唯識論等意。相分必見□縁之。自體分
T2290_.69.0783b02:  直不相分。而今業識自體分何直縁
T2290_.69.0783b03:  佛相分乎。三第八識與惠相應過。謂相宗
T2290_.69.0783b04:  等意。因位第八識與五數心所作意觸
受想思
T2290_.69.0783b05:  應全非信惠等相應。當論又存此義故。
T2290_.69.0783b06:  第四云。未那位中始有惠數今何業識
T2290_.69.0783b07:  與始覺智相應見佛想乎。四凡位難
T2290_.69.0783b08:  細識過。謂性相釋云。因唯六識發心修行
T2290_.69.0783b09:  三賢等位未人執全。何發微細識
T2290_.69.0783b10:  乎。五漏無漏相違過。謂第八識但至佛果
T2290_.69.0783b11:  轉無漏分分轉義。而今於賢位等
T2290_.69.0783b12:  與無漏始覺相應乎。爾者何 答。宗義各
T2290_.69.0783b13:  別。諸難全非相違。第一難望轉現等麁分
T2290_.69.0783b14:  別能所。望本覺無分別智猶帶
T2290_.69.0783b15:  能所故。論唯由精動隱流之義故説爲
T2290_.69.0783b16:  既立業名何無能所□□□ 又
T2290_.69.0783b17:  抄云。後得智中業識未盡故轉現猶存
T2290_.69.0783b18:  准此釋者。業識位有微細轉現歟。第二
T2290_.69.0783b19:  難四分各別義相宗所判。今論只就一念
T2290_.69.0783b20:  建立麁細。細識直見佛相何爲奇乎。第
T2290_.69.0783b21:  三難彼又性相一義也。今深識必與惠相
T2290_.69.0783b22:  應始覺惠性遍在麁細故。但末那位中始
T2290_.69.0783b23:  有惠數釋明心外惠數。非心内惠
T2290_.69.0783b24:  性也。第四難新舊兩師異解。新譯家八識
T2290_.69.0783b25:  各有染淨二義。是故因位始覺與六識
T2290_.69.0783b26:  應云云而舊家不爾。眞爲頼耶妄爲
T2290_.69.0783b27:  七。仍始覺智皆是頼耶氣分。全非事識
T2290_.69.0783b28:  也。但至帶惑見佛者。抄釋此事云。明
T2290_.69.0783b29:  佛之縁煩惱現行見佛必由宿
T2290_.69.0783c01:  縁惑有無。五千上慢猶如來。豈
T2290_.69.0783c02:  簡三賢位乎。又筆削記五云。業相展轉
T2290_.69.0783c03:  現諸境界。是則境從識生。十住已去諸菩
T2290_.69.0783c04:  薩等深達此理。依此修行故見報身佛
T2290_.69.0783c05:  也第五難今此論宗藏識又有分分轉
T2290_.69.0783c06:  義歟。必非苦果總報。何必至佛果始轉
T2290_.69.0783c07:  之乎
T2290_.69.0783c08: 文。身有無量色等 藏疏云。所見報相中二。
T2290_.69.0783c09: 先正。後依。正中身無分齊故云無量色。依
T2290_.69.0783c10: 身有相。相亦無邊。依相有好。好亦無盡。然
T2290_.69.0783c11: 相以表徳令人敬徳以念佛。好爲嚴身。令
T2290_.69.0783c12: 人愛樂欲親近。依報中言無量種種莊嚴
T2290_.69.0783c13: 者。能依無邊故所依土田亦復無邊。言隨所
T2290_.69.0783c14: 示現乃至離分齊相者。一一色相皆遍法界
T2290_.69.0783c15: 互融無礙。隨其所應乃至不毀不失者。隨
T2290_.69.0783c16: 業行所應感即皆常住。非三災等之所
T2290_.69.0783c17: 能壞
T2290_.69.0783c18:  私云。此説他受用報身相也 問。身色相
T2290_.69.0783c19:  好差別如何 答。筆削記云。色即是身。依
T2290_.69.0783c20:  彼色身大相也。即依大相小相。皆
T2290_.69.0783c21:  妙好也此釋意。身與色一體異名也。相
T2290_.69.0783c22:  者大相。即三十二相大分之相也。好者小
T2290_.69.0783c23:  相。謂三十二相中隨一相等各各有無盡
T2290_.69.0783c24:  殊妙小相也。是即大般若等所説八十隨
T2290_.69.0783c25:  好中指爪狹長。薄潤光潔。如花赤銅第一
T2290_.69.0783c26:  指圓纖長。&T038599;直柔軟。節骨不第二手足
T2290_.69.0783c27:  各等。於諸指間悉皆充密第三等好是也。
T2290_.69.0783c28:  今謂。身者五蘊和合身。即指總體。色者但
T2290_.69.0783c29:  取身上顯形二色歟。相好如前也
T2290_.69.0784a01:  問。心地觀經等中他受用身説一佛現
T2290_.69.0784a02:  於十種身。爾者隨十地菩薩所見百葉千
T2290_.69.0784a03:  葉等有其分齊。今何云無分齊乎 答。
T2290_.69.0784a04:  今無分齊者非周遍法界故無分齊。色
T2290_.69.0784a05:  身廣大無盡數多不應化卑劣故云
T2290_.69.0784a06:  也。例如劫初壽命雖無量歳然實有
T2290_.69.0784a07:  其分量
T2290_.69.0784a08: 文。所言報者具勝妙相等 記五云。酬因名
T2290_.69.0784a09: 報。如是報相皆是出世善根所感。極樂自
T2290_.69.0784a10: 在。故名爲
T2290_.69.0784a11:  私云。唯識論等意。正因所生義唯在自受
T2290_.69.0784a12:  用。他受用是應十地身非酬因感果。而今
T2290_.69.0784a13:  論以智身屬自性法身。以他受報身
T2290_.69.0784a14:  因縁酬答身。是爲十地菩薩正示此修
T2290_.69.0784a15:  因感果之相故。他受用亦有此義。若依
T2290_.69.0784a16:  此意四身報義。故大乘義章云。
T2290_.69.0784a17:  然此三佛隨別分名義各別。通而論之倶
T2290_.69.0784a18:  名法身。齊得名報。並得云凡此兩
T2290_.69.0784a19:  箇廢立。新舊二家所立義也 遠離苦相
T2290_.69.0784a20:  者。遠離反化身穢土受苦相。安住報身淨
T2290_.69.0784a21:  土極樂之相也。此云苦相者指分段。非
T2290_.69.0784a22:  變易歟。他受身猶繋屬變易身菩薩
T2290_.69.0784a23: 文。如本如是功徳等 藏疏下云。如是依正
T2290_.69.0784a24: 二報無障礙不思議事。皆因十度深行之熏
T2290_.69.0784a25: 及本覺不思議熏。二熏所成樂相圓滿故名
T2290_.69.0784a26: 報身疏五云。無漏行熏即始覺熏。不思議
T2290_.69.0784a27: 熏即本覺熏記亦同
T2290_.69.0784a28: 文。所言應者等 記五云。隨根名應。謂隨
T2290_.69.0784a29: 現麁色。即長者居士等諸異類身。非
T2290_.69.0784b01: 安樂相故名爲抄四云。本又凡夫所見
T2290_.69.0784b02: 等者。報應二身不權教。既*賢已上具
T2290_.69.0784b03: 十重他報之身故。十信ヨリト。幷二乘
T2290_.69.0784b04: 小化隨類之殊。但名應身。故此但云
T2290_.69.0784b05: 凡夫。不二乘
T2290_.69.0784b06:  私云。此段應身有二義。一但擧雜類身
T2290_.69.0784b07:  不佛形。釋論云隨趣出現。本論云
T2290_.69.0784b08:  種異類非受樂相故。謂。第一論十業中隨
T2290_.69.0784b09:  機出現外有隨趣受生之徳。是即如次佛
T2290_.69.0784b10:  形非佛形歟。今亦爾。故又下論釋應身
T2290_.69.0784b11:  八相出現八種安樂之相今既云
T2290_.69.0784b12:  非受樂相。故知。非佛形也。又但云凡夫
T2290_.69.0784b13:  不二乘所見。筆削記云。此且説凡夫
T2290_.69.0784b14:  一類所見二乘是則二乘見
T2290_.69.0784b15:  形。故今不之意在此乎 問。若爾者
T2290_.69.0784b16:  不盡應化之過有之。如何 答。擧
T2290_.69.0784b17:  彰勝也。一義云。此一段是應身章。不
T2290_.69.0784b18:  佛形。觀佛三昧經説應化佛形云。同
T2290_.69.0784b19:  人間故三十二相。勝諸天故八十隨相
T2290_.69.0784b20:  若爾者應身尤可隨趣出現也。亦非受
T2290_.69.0784b21:  樂相者。雖八相佛身報身淨土安樂
T2290_.69.0784b22:  相故云非受樂。亦對凡夫受苦或名
T2290_.69.0784b23:  樂。何失乎。遠疏釋云。小乘教中明佛無
T2290_.69.0784b24:  常○非受樂相例如撲揚釋中化
T2290_.69.0784b25:  身身土對他受用通名穢土也。又不
T2290_.69.0784b26:  二乘。且擧凡夫之。抄意分明。亦上文
T2290_.69.0784b27:  具擧二乘。今亦准之矣。二義之中後義爲
T2290_.69.0784b28:  勝也
T2290_.69.0784b29: 文。自此已下更作重釋等
T2290_.69.0784c01:  私云。問。自下重釋通報應乎 答。不爾。
T2290_.69.0784c02:  唯局報身也 疑云。總説既通二身
T2290_.69.0784c03:  釋何局一身乎。依之藏疏云。重牒分別
T2290_.69.0784c04:  二。一應身。二報身此意以次上又凡夫
T2290_.69.0784c05:  所見等文重釋。尤叶本論意。今論消
T2290_.69.0784c06:  釋何違此乎 答。上二段如次釋應與
T2290_.69.0784c07:  畢。次如功徳已下亦如次結成報與應。
T2290_.69.0784c08:  兩所故説爲報。故説爲應。結文其意明矣
T2290_.69.0784c09:   復次已下文重釋前意。今分爲重釋何
T2290_.69.0784c10:  爲奇乎。若又凡夫已下屬重釋。何報身段
T2290_.69.0784c11:  故説結文缺之乎。但至重釋局一身
T2290_.69.0784c12:  者報身章地前地上比觀親證二位不同有
T2290_.69.0784c13:  之。爲釋是義重釋。應身不爾故不
T2290_.69.0784c14:  重釋
T2290_.69.0784c15: 文。信眞如故分見報身等 疏五云。三賢位
T2290_.69.0784c16: 人以眞故分見報身。了知色相無
T2290_.69.0784c17: 。但自心現。不眞如。仍帶分別
T2290_.69.0784c18: 記五云。謂由比觀分證眞如。所見報
T2290_.69.0784c19: 身猶未圓滿知色相唯依心現。既無
T2290_.69.0784c20: 。何有去來。然此猶爲智相相續法執
T2290_.69.0784c21: 故。妄起分別凡聖身土勝劣差別。未
T2290_.69.0784c22: 地法身位
T2290_.69.0784c23:  私云。三賢位雖人法眞如。但
T2290_.69.0784c24:  由眞如理性。一分了知諸法唯心
T2290_.69.0784c25:  現是故見報身相。然而猶所見佛身身
T2290_.69.0784c26:  土勝劣差別淺深而已 問。諸教多地前
T2290_.69.0784c27:  所見應身佛。至地上始見報身。今何三
T2290_.69.0784c28:  賢亦見報身乎 答。相望重重。若約
T2290_.69.0784c29:  法二執斷位別之。如所難之義亦可
T2290_.69.0785a01:  之。地前見心外法。地上了唯心之義
T2290_.69.0785a02:  故。第五卷差別縁能化三賢所見。而八相
T2290_.69.0785a03:  成道應化身。即此義也。而今約兼斷法執
T2290_.69.0785a04:  之義亦見報身也。凡不地位淺深。了
T2290_.69.0785a05:  唯心影像。是報身義也。見外來即應
T2290_.69.0785a06:  身相也 抄釋此分見義云。今據實義
T2290_.69.0785a07:  餘就偏勝故不相違又筆削記云。若
T2290_.69.0785a08:  言全見即有相違。既言分見
T2290_.69.0785a09:  會本無來無去等者筆削記五云。不
T2290_.69.0785a10:  凡小見佛。王宮生雙林滅有去來相
T2290_.69.0785a11: 文。若得十地等 疏五云。初地已去所見身
T2290_.69.0785a12: 土位位増強。地地轉勝。至金剛心見究竟故
T2290_.69.0785a13: 抄四云。如其次第轉勝等者。問云。何餘教
T2290_.69.0785a14: 但説十重。今言四十 答。今據實義。餘就
T2290_.69.0785a15: 偏勝故不相違記五云。入地證眞次第
T2290_.69.0785a16: 轉勝至等覺位方得圓極。所見報身亦復如
T2290_.69.0785a17: 筆削記云。淨心等者初地名也。與
T2290_.69.0785a18: 相應。過於地前故云微妙。從於二地
T2290_.69.0785a19: 十地漸漸又細故云轉勝。此盡者第十地。然
T2290_.69.0785a20: 轉勝之言亦通能見之智。以智用勝故所見
T2290_.69.0785a21: 勝也大乘義章十地
云。從此地中眞如
T2290_.69.0785a22: 心清淨淨心地。又於三寶清淨
T2290_.69.0785a23: 亦名淨心藏疏云。至金剛後心業相
T2290_.69.0785a24: 離盡用即歸體故云見之究竟。以其源
T2290_.69.0785a25: 筆削記云。窮源二字各通二義。謂斷
T2290_.69.0785a26: 妄染之源。即生相盡也。證窮眞如之源
T2290_.69.0785a27: 即法身現也。然復詳此論中見究竟言。意明
T2290_.69.0785a28: 第十地中所見報相最極微細。此外更無
T2290_.69.0785a29: 勝之相。故云究竟。非相盡證窮名爲
T2290_.69.0785b01: 。若如疏釋者未敢聞命以次文云。若離
T2290_.69.0785b02: 業識即無見相。此文方可相盡證窮
T2290_.69.0785b03: 也。智者請詳
T2290_.69.0785b04: 文。若佛果中等 疏五云。由佛果位業識無
T2290_.69.0785b05: 故始覺無依。沒同本覺能所見空。是知。諸
T2290_.69.0785b06: 佛眞如平等法身平等。既無彼此對待之殊
T2290_.69.0785b07: 何有色相互相見。故境慮悉亡。眞智斯顯
T2290_.69.0785b08: 又云。遮伽梨娑那提衣此云玉光耀羅衣。帝
T2290_.69.0785b09: 釋服用莊嚴之衣。鍵尸多陀摩宮。此云安樂
T2290_.69.0785b10: 變轉宮。此衣及宮倶屬理性。但隨義便
T2290_.69.0785b11: 其名。攝持衆徳護智身。居處安常栖
T2290_.69.0785b12: 神寂靜。自性無二本智獨存故記五云。佛
T2290_.69.0785b13: 位平等戲論識盡始本覺融。今方情亡廓然
T2290_.69.0785b14: 清淨。諸佛如來。如智平等。身用平等。人法
T2290_.69.0785b15: 平等。由是唯有一味性空大法眞智。所服之
T2290_.69.0785b16: 衣名遮伽利娑那提者此云玉光耀羅。即帝
T2290_.69.0785b17: 釋莊嚴衣。玉光耀者即是素自鮮潔之義。以
T2290_.69.0785b18: 謂佛位唯依一味白白法服覆護攝持功徳
T2290_.69.0785b19: 故。宮名鍵尸多陀摩者。此云安樂。法身
T2290_.69.0785b20: 處寂靜法界常安常樂無遷易聖法
T2290_.69.0785b21: 記云。遮伽梨娑那提衣翻云安樂光耀羅衣
T2290_.69.0785b22: 即是帝釋莊嚴衣名也。鍵尸多陀摩宮翻云
T2290_.69.0785b23: 安樂反轉抄四云。此衣及宮但爲
T2290_.69.0785b24: 強假説之。亦表慈悲爲室忍辱爲衣。故清
T2290_.69.0785b25: 涼云。諸佛唯一無障礙身但隨根教異
T2290_.69.0785b26:  私云。眞如眞如等者。記釋意二重眞如上
T2290_.69.0785b27:  理下智。此論稱智名眞如本智。故今並
T2290_.69.0785b28:  理智眞如眞如也。次法身法身者自性
T2290_.69.0785b29:  理身自受用智身。理智二身故云法身法
T2290_.69.0785c01:  身也。此眞如與本智。幷法身智身。各
T2290_.69.0785c02:  平等。二箇次平等理智法與人體各各平
T2290_.69.0785c03:  等也爲言今謂。不必爾歟。只是佛果境
T2290_.69.0785c04:  界。諸佛色身無量無邊故爲非一之義
T2290_.69.0785c05:  眞如眞如法身法身也。眞如與法身
T2290_.69.0785c06:  理智無數。理智法身各各周遍法界互相一
T2290_.69.0785c07:  味故云平等平等也 問。若佛體多差者。
T2290_.69.0785c08:  何次下云獨存無二乎 答。雖多佛並在
T2290_.69.0785c09:  一味一相。猶如一印大日眷屬圍繞而終
T2290_.69.0785c10:  一體也。心地觀經説自受用云雖遍法界
T2290_.69.0785c11:  無障礙是妙境不思議。又云前佛後佛
T2290_.69.0785c12:  體皆同。即此義也 無此無彼等者。
T2290_.69.0785c13:  云。此業識也。彼報身也。我事識也。
T2290_.69.0785c14:  應身也。大十地也。小三賢也。高賢聖也。下
T2290_.69.0785c15:  信位也。無邪定也。有信已上也云云私云。
T2290_.69.0785c16:  諸句皆諸佛法身相望釋之。非強簡前報
T2290_.69.0785c17:  應也。此彼約所證功徳。我他約能證人
T2290_.69.0785c18:  體。大小高下約形相。無有等下拂妄見
T2290_.69.0785c19:  也 自性身坐等者末師等皆約理智法
T2290_.69.0785c20:  性作釋衣服及宮殿皆是龍樹假説爲言
T2290_.69.0785c21:  論深意妄作妄計釋
T2290_.69.0785c22: 文。何故應身章等 記五云。何故下徴釋。二
T2290_.69.0785c23: 身麁細中。初*徴。次釋。由能見識事業不同
T2290_.69.0785c24: 故所見身勝劣有抄四云。隨識麁細等
T2290_.69.0785c25: 者。麁細如鏡垢。報化如鏡明。心垢若麁佛
T2290_.69.0785c26: 明須微。心垢漸細佛明必著。斯則微著之相
T2290_.69.0785c27: 並由心與垢也。不佛與明也。又如油水
T2290_.69.0785c28: 影現明昧故也
T2290_.69.0785c29:  私云。此文還結科門名字也 問。見佛何
T2290_.69.0786a01:  必依妄識乎 答。筆削記第五云。以
T2290_.69.0786a02:  不自起。必假於縁。此有二義。一約
T2290_.69.0786a03:  體説。謂衆生本有眞如是用之體。若無
T2290_.69.0786a04:  心爲所熏縁而此眞用莫之能起。起
T2290_.69.0786a05:  何爲。以妄心爲所熏故即顯眞心有
T2290_.69.0786a06:  其功力。令其厭求。漸於自識而現用相
T2290_.69.0786a07:  也。二約佛體説。謂佛應化之用。若非
T2290_.69.0786a08:  生爲縁亦無起。起亦無用。彼此推
T2290_.69.0786a09:  誠由妄也。若離於妄實無用相。故眞如
T2290_.69.0786a10:  門唯顯自體及至果海亦汦同一覺
T2290_.69.0786a11:  二義中。初義妄識爲因見佛。妄性即眞
T2290_.69.0786a12:  故。後義妄識爲縁。佛影即應妄故
T2290_.69.0786a13: 文。問答決疑門等
T2290_.69.0786a14:  私云。上來離相現相幷隨見麁細之義釋
T2290_.69.0786a15:  之畢。重致問答相無相不二冥契之
T2290_.69.0786a16:  義
T2290_.69.0786a17: 文。問者意樂其相云何等 疏五云。問。法身
T2290_.69.0786a18: 眞體絶離色像心所測。豈口能宣。何故
T2290_.69.0786a19: 無相現應章説法身無相能現色相。若許
T2290_.69.0786a20: 法身出多色相。則不法身離
T2290_.69.0786a21: 五云。問。法身自體湛然常寂。思慮路絶名言
T2290_.69.0786a22: 道斷。云何能現報化色相。既能現色不
T2290_.69.0786a23: 説言法身空寂遠離諸相
T2290_.69.0786a24:  私云。問者意等兩師釋其意一致也 疑
T2290_.69.0786a25:  云。今此問答尤可彼無相現應門之
T2290_.69.0786a26:  處。何至此作之乎 答。無相現應門只雖
T2290_.69.0786a27:  色相。分明未麁細二種佛身故。
T2290_.69.0786a28:  具示所現色相畢致此問答
T2290_.69.0786a29: 文。法身出現色相門等 疏五云。法身爲
T2290_.69.0786b01: 。色相是能依。眞心色相法爾平等既無
T2290_.69.0786b02: 。又唯一心無相現相。復有何違記五
T2290_.69.0786b03: 云。自性法身爲色依止。依止體義。由
T2290_.69.0786b04: 故能現色。既唯一心則無障礙。此文但
T2290_.69.0786b05: 色與法身相對而辯非色功徳。根力覺
T2290_.69.0786b06: 道種種徳相對眞心體亦類可知。則眞心體
T2290_.69.0786b07: 相非用而能出現種種相用。由相用
T2290_.69.0786b08: 依止故能依所依平等無二疏五云。智
T2290_.69.0786b09: 身形相門。智性如金色相如黄。以金攝
T2290_.69.0786b10: 唯名金器。以智攝色故名智身○法身形
T2290_.69.0786b11: 相門。以色攝智。將此翻前法合喩況。如
T2290_.69.0786b12: 又云。此前三門各出意者。第一法身
T2290_.69.0786b13: 即是體大。色相用大。用依體出故無二也。第
T2290_.69.0786b14: 二智身即是相大。色像用大。以相收用色
T2290_.69.0786b15: 智故。第三法身諸法通名。以色攝智擧
T2290_.69.0786b16: 用收相智歸色故。不色身法身者名
T2290_.69.0786b17: 該通攝一切故。以此三門三大無礙。無
T2290_.69.0786b18: 相現相。有色離色。復何相違記五云。二
T2290_.69.0786b19: 言顯下智身形相門。佛身具攝無邊功徳。諸
T2290_.69.0786b20: 經表示立名不同。謂名虚空業報福徳威勢
T2290_.69.0786b21: 身等。此中論意略明一二。義顯餘身。理亦
T2290_.69.0786b22: 別。今言智者即是眞心具遍照義故名
T2290_.69.0786b23: 智身。謂智爲心則色爲境。擧智攝色無
T2290_.69.0786b24: 智。由色與智性無二故。三言顯下法身
T2290_.69.0786b25: 形相門擧色攝智無智非色。然此理應
T2290_.69.0786b26: 色身。今不爾者法身之名義寛通故。種種
T2290_.69.0786b27: 別相不離法身。以別從總但名法身。涅槃
T2290_.69.0786b28: 經云。吾今此身即是常身即是法身抄四
T2290_.69.0786b29: 云。以智性等者如波攝水。即可水。若
T2290_.69.0786c01: 水豈得水名。以水在於波中故。
T2290_.69.0786c02: 化攝法身即名法身。當知亦爾。然前智身
T2290_.69.0786c03: 彼色身。色身盡故。如波即水。波相虚故。
T2290_.69.0786c04: 波不存故。故上文云色體無形。後無此句
T2290_.69.0786c05: 明知。前後雖二互收。而前所攝亡。後所攝
T2290_.69.0786c06: 存。良以。波虚而水實。故疏意同耳。又別
T2290_.69.0786c07: 心者據體大也。智者約相大也。法身通
T2290_.69.0786c08: 體相云色者
用大
融攝故隨説皆得。由
T2290_.69.0786c09: 用爲本故能現色也
T2290_.69.0786c10:  私云。已上三門末師異解不同也。疏意三
T2290_.69.0786c11:  門如次體相用三大也。第一法身出現色
T2290_.69.0786c12:  相門者。法身體大也。指理法身。色相指
T2290_.69.0786c13:  用大報應
一身
也。意云。體大無相法身位必
T2290_.69.0786c14:  具色性能出現一切報應色身也。第二
T2290_.69.0786c15:  顯示智身形相門者。智身者相大即是本
T2290_.69.0786c16:  覺恒沙功徳法也。形相者用大是即報應
T2290_.69.0786c17:  等色身也。以相大功徳義一切用
T2290_.69.0786c18:  相大義也。種種色身皆是功徳所表顯
T2290_.69.0786c19:  故。第三顯示法身形相門者。用大報應佛
T2290_.69.0786c20:  身也。今色身名法身者法名諸法通稱故。
T2290_.69.0786c21:  五蘊三科等諸事法通名法身。法身之稱
T2290_.69.0786c22:  直名報應二身。非第一法性身也。若依
T2290_.69.0786c23:  此義智身形相依主釋也。智相之上用大
T2290_.69.0786c24:  故。法身形相持業釋也。三科等諸法形状
T2290_.69.0786c25:  故也。已上總意。法身現色相。智身現
T2290_.69.0786c26:  相。其所現色相即是第三法身形相。此色
T2290_.69.0786c27:  形與彼理智無二無別也爲言記意。以
T2290_.69.0786c28:  門三大疏義。但第一法身唯指
T2290_.69.0786c29:  身也。色相者並指智身報應二大也。
T2290_.69.0787a01:  第二智身形相者智體靈明状相。必非
T2290_.69.0787a02:  相形體。第三法身形相者。報應色身擧
T2290_.69.0787a03:  名。其意如疏也。此義意。第一門理法身。
T2290_.69.0787a04:  現智身及色身。第二第三門於此所現智
T2290_.69.0787a05:  色互明全收之義也。抄意第一法身者
T2290_.69.0787a06:  指理智二身。即是無相法身也。色相即報
T2290_.69.0787a07:  應二身用大也。是則從理智法身無相内
T2290_.69.0787a08:  證境界能現報應細麁色相也。第二智身
T2290_.69.0787a09:  形相者。智身如水性。彼法身所現報應色
T2290_.69.0787a10:  相盡處智性即顯。色體無形即是智心形貎
T2290_.69.0787a11:  故。第三法身形相者。色相者雖即報應用
T2290_.69.0787a12:  大色之性即法性故如云波相即水。是即
T2290_.69.0787a13:  波中有水。仍挫用大色身即云體大法
T2290_.69.0787a14:  身。水中無波。是故云色體無形説爲
T2290_.69.0787a15:  身也。色假智實。猶如波水。法准思
T2290_.69.0787a16:  次別記意。第一心者體大也。第二智者相
T2290_.69.0787a17:  大也。第三法身體相不二位也云云今謂。
T2290_.69.0787a18:  三師解皆不論文。仍述愚推一義云。
T2290_.69.0787a19:  第一法身者並指理智二身。色相指用大
T2290_.69.0787a20:  報應也。是即從體相二大用大也。第
T2290_.69.0787a21:  二智身者以智體彼色相也。是即以
T2290_.69.0787a22:  相大用大也。第三法身者約理體
T2290_.69.0787a23:  彼色相也。是即以體大用大也。意云。
T2290_.69.0787a24:  報應等種種色形。若攝歸能生理智只是
T2290_.69.0787a25:  理智二身形相。更非別色身也 問。若爾
T2290_.69.0787a26:  者第三門可理攝色。何以色攝
T2290_.69.0787a27:  乎 答。以心境理智之時。色身即理
T2290_.69.0787a28:  體故。或云無始色身本是理性。或云一切
T2290_.69.0787a29:  衆生色身實相。皆指色云理。是故上理智
T2290_.69.0787b01:  二身現色相之。今心智攝色理色攝
T2290_.69.0787b02:  智云也。仍異譯論云。以心本性即色自
T2290_.69.0787b03:  性説名法見凡此義意。上法身出現
T2290_.69.0787b04:  色相門且存能生所生故以色相
T2290_.69.0787b05:  用大。今顯示智身及顯示法身兩門約
T2290_.69.0787b06:  色心不二門義故以所生色相即名
T2290_.69.0787b07:  理法身也。既能生心法與所生色法
T2290_.69.0787b08:  二故。所生還居能生之位理法身也。
T2290_.69.0787b09:  由此義故本論智性即色説名法身
T2290_.69.0787b10:  也。不爾者豈色即名法身乎 又藏疏説
T2290_.69.0787b11:  名法身遍一切處二句連續成義。是即色
T2290_.69.0787b12:  者指所生用大。能生智法身遍至此色相
T2290_.69.0787b13:  用大之義也。異今論意也 又三門如
T2290_.69.0787b14:  次佛金蓮三部配之。或又以今五門
T2290_.69.0787b15:  五智等之義如別抄也 又義云。法身者
T2290_.69.0787b16:  指眞如法性。即是萬法所依故號身也。出
T2290_.69.0787b17:  現色相者他受變化色身也。從無相法身
T2290_.69.0787b18:  出現報應之相也。筆削記云。意明法身
T2290_.69.0787b19:  雖是色而是報化之體故能現
T2290_.69.0787b20:  義云。法身具法然色相出現色相也。
T2290_.69.0787b21:  遠疏云。有人言。法身無色。應中但有。此
T2290_.69.0787b22:  義不然。此文顯矣。勝鬘中如來色無盡智
T2290_.69.0787b23:  惠亦復然此師解雖祕密之義攝相
T2290_.69.0787b24:  歸性之色身非性佛法然之形相也 問。
T2290_.69.0787b25:  今此法身限理身乎 答。正指理體
T2290_.69.0787b26:  具智身。本論下文云。諸佛如來唯是法身
T2290_.69.0787b27:  智相之身。第一義諦無世諦今此
T2290_.69.0787b28:  兼正之義准而思之。次二門即顯示此法
T2290_.69.0787b29:  身中含理智而已
T2290_.69.0787c01: 文。廣大圓滿無際門等 抄四云。遍一切衆
T2290_.69.0787c02: 生界等者即五無量界。初一所化。次二化
T2290_.69.0787c03: 處。次一化歸。後一能化。言如本遍一切處者
T2290_.69.0787c04: 此即
五界
所現之色無有分際者名同隨心能示至
T2290_.69.0787c05: 各各差別即純
純等
皆無分際者名同而不相妨
T2290_.69.0787c06: 此即
無礙
疏五云。明前所説法智二身所現色
T2290_.69.0787c07: 。謂諸世界菩薩報身無量莊嚴。周遍五界
T2290_.69.0787c08: 足五用。無分無礙。不亂不妨故記五
T2290_.69.0787c09: 云。言二身者近取法智遠收報應。所現色
T2290_.69.0787c10: 相反嚴好等遍情非情等之五界。一一各各
T2290_.69.0787c11: 通等。通則廣容。至則普遍。作謂造
T2290_.69.0787c12: 作。當謂契當。會猶合也。凡所容遍造作契
T2290_.69.0787c13: 當冥合無二。文不次者表法無定。或可。如
T2290_.69.0787c14: 次別配五界
T2290_.69.0787c15:  私云。一義云。通至等五義各具五界。一義
T2290_.69.0787c16:  云。通至等五義如次配之五界也 本遍
T2290_.69.0787c17:  一切處者。具可遍一切時處也。擧
T2290_.69.0787c18:  示時也第三論云。不一念三世中
T2290_.69.0787c19:  不一身滿十方界上二句竪遍
T2290_.69.0787c20:  世也。下二句横通十方也 隨心能示者。
T2290_.69.0787c21:  筆削記云。有二意。一隨彼各各差別之心
T2290_.69.0787c22:  而現無量差別之依正也。二一切諸色皆
T2290_.69.0787c23:  隨眞如。心性所現遂令依正皆無分際
T2290_.69.0787c24:  以一心無分齊初義指所化之心
T2290_.69.0787c25:  云隨心等也。後義指能化眞心也。記五
T2290_.69.0787c26:  云。言隨心等者即顯眞心殊勝之用出
T2290_.69.0787c27:  現無邊輔翼之衆。又由菩薩感佛縁熟。是
T2290_.69.0787c28:  故出現無量身相今謂。指法身眞智
T2290_.69.0787c29:  歟 無量菩薩者。又有二義。法藏疏云。無
T2290_.69.0788a01:  量菩薩者。亦是報身作用也。亦可。即是
T2290_.69.0788a02:  感報身大用之機縁初義菩薩屬能化
T2290_.69.0788a03:  後義屬所化也。疏五云。謂諸世界菩薩報
T2290_.69.0788a04:  身云云是亦指能化歟。記由菩薩感
T2290_.69.0788a05:  縁熟。是故出現無量身相云云是屬所化
T2290_.69.0788a06:  歟。筆削記云。具有十身之異。豈唯菩薩耶
T2290_.69.0788a07:  此意以菩薩能化歟。但異譯本論
T2290_.69.0788a08:  云。依於法身一切如來所現色身遍一切
T2290_.69.0788a09:  處間斷。十方菩薩隨所堪忍
T2290_.69.0788a10:  願樂無量受用身無量莊嚴。土各各差
T2290_.69.0788a11:  別不相障礙斷絶此文者明
T2290_.69.0788a12:  以菩薩所化。若爾者文點隨心能示
T2290_.69.0788a13:  十方世界無量菩薩無量報身等 云云上隨
T2290_.69.0788a14:  心之句亦指所化。機心之義爲勝歟
T2290_.69.0788a15: 文。不可思議殊勝門等 記五云。如是深妙
T2290_.69.0788a16: 尊勝業用唯佛與佛乃能覺了。一切凡夫及
T2290_.69.0788a17: 二乘等妄想分別所能知
T2290_.69.0788a18:  私云。凡夫者邪定聚也。二乘亦不唯心
T2290_.69.0788a19:  義故同攝邪定也。不十信遙信
T2290_.69.0788a20:  如故。故上第四卷云。一者分滿倶絶人邪
T2290_.69.0788a21:  定。凡夫一切二乘愚癡深故。智慧劣故○。
T2290_.69.0788a22:  二者有分無漏人五十位人○。三者有滿
T2290_.69.0788a23:  無分人佛果位中大圓鏡智遍現前故
T2290_.69.0788a24:  義云。凡夫之言通攝十信也。上應身章
T2290_.69.0788a25:  中一切凡夫二乘○依遍分別妄相事識
T2290_.69.0788a26:  見應化身此中凡夫具攝十信。今亦可
T2290_.69.0788a27:  之故。又義云。通三賢。三賢亦金剛不
T2290_.69.0788a28:  變凡夫故。筆削記云。此非心識等者。既是
T2290_.69.0788a29:  眞如之用。安可有漏心識能知
T2290_.69.0788b01:  異譯論云。一切衆生心意識不思量
T2290_.69.0788b02:  記云。妄相分別是指六識分濟歟。論第五
T2290_.69.0788b03:  釋十一意識熏四十心凡夫及諸二乘
T2290_.69.0788b04:  
T2290_.69.0788b05: 文。如是三種大義等 疏五云。二門三大異
T2290_.69.0788b06: ○一經二義證。先説眞如門各別立故。後説
T2290_.69.0788b07: 生滅門得並立故。論餘種種門○即指下文
T2290_.69.0788b08: 第七論末以何義故四門結中皆悉通名隨順
T2290_.69.0788b09: 法性爲欲顯示法性虚空乃至廣大圓滿無分
T2290_.69.0788b10: 第七卷云。以何義故。四門結中皆
T2290_.69.0788b11: 悉通名隨順法性。爲欲示法性虚空。其
T2290_.69.0788b12: 體性廣大圓滿無邊際。其相用無礙自在
T2290_.69.0788b13: 始終記五云。眞如門中唯各立一
T2290_.69.0788b14: 無雙立者。謂立體大相用皆體。或立相大
T2290_.69.0788b15: 體用皆相。若立用大體相皆用。無對待
T2290_.69.0788b16: 雙立義故。生滅門中體相用三由觀待故三
T2290_.69.0788b17: 法齊立抄四云。唯各立一者。良以。眞門
T2290_.69.0788b18: 理唯自理照體獨立擬心即差。故但單立。不
T2290_.69.0788b19: 生滅對智稱理差別多端。故三齊立。如
T2290_.69.0788b20: 體眞如是體大。不空眞如是相大。隨順得入
T2290_.69.0788b21: 是用大。若爾亦是雙立。何言獨耶 答曰。但
T2290_.69.0788b22: 是假詮故説三異。據實唯是照體獨立也。亦
T2290_.69.0788b23: 可。即是前生滅門所有三大。至此門中
T2290_.69.0788b24: 同理。擧一全收。故唯説一不餘二
T2290_.69.0788b25:  私云。此段有三意。一云。二門三大各別
T2290_.69.0788b26:  建立。眞如門各立一大互全收之。生滅
T2290_.69.0788b27:  門三大峙立。今此本文雖生滅三大
T2290_.69.0788b28:  依便宜眞如也。一云。牒生滅三大
T2290_.69.0788b29:  約理同邊即爲眞如三大也。本文雖
T2290_.69.0788c01:  説生滅。末論牒之爲眞如三大也。一云。
T2290_.69.0788c02:  本文三大雙存二義。或約雙立生滅
T2290_.69.0788c03:  或約無雙立眞如也 問。眞如門三
T2290_.69.0788c04:  大其意如何 答。抄存假實二義。假説義。
T2290_.69.0788c05:  體眞如爲體大。相眞如之中不空眞如爲
T2290_.69.0788c06:  相大。隨順得入爲用大也。據實義云體。
T2290_.69.0788c07:  相用全體無相用。如體大餘二亦爾
T2290_.69.0788c08:  也。記義亦同此後義也。或云大總相門
T2290_.69.0788c09:  或云門即是體等是也。三大皆眞如之體
T2290_.69.0788c10:  性故擧一全收也。此義體眞如中立無雙
T2290_.69.0788c11:  立三大也 有第一一等者。有第一一箇
T2290_.69.0788c12:  體大而無第二一箇相大等爲言結總
T2290_.69.0788c13:  持等者。第七卷發起問答決疑門答説中
T2290_.69.0788c14:  有七門。其第三修行善巧方便門有
T2290_.69.0788c15:  門。一者一切修行根本門。二者制伏惡業
T2290_.69.0788c16:  不生門。三者出生善根増長門。四者誓
T2290_.69.0788c17:  願無邊平等門也。此四門結文皆云隨順
T2290_.69.0788c18:  法性。是則體相用三大平等無邊義説
T2290_.69.0788c19:  故云爾也
T2290_.69.0788c20: 文。門自入門破異門等
T2290_.69.0788c21:  私云。顯示正義有略説廣説二門。廣説段
T2290_.69.0788c22:  亦二。一眞如生滅各異門。二門自入門破
T2290_.69.0788c23:  異門。以上初門畢。自下第二門也 問。從
T2290_.69.0788c24:  生滅能入門直入眞如門歟。將又從
T2290_.69.0788c25:  滅所入而入眞如乎 答。有三意。一云。
T2290_.69.0788c26:  從生滅所入眞如門。據是義者門自
T2290_.69.0788c27:  入門者科門之門也。一云。從生滅能入門
T2290_.69.0788c28:  入眞如。若至生滅所入直契眞如
T2290_.69.0788c29:  從也。一云。生滅所入實有教無人也
T2290_.69.0789a01: 文。門亦所入等 疏五云。門亦所入與本量
T2290_.69.0789a02: 等。意云。既眞如門亦是所入。與其本法廣大
T2290_.69.0789a03: 量等。非是狹小。云何妄執法廣門狹 問。
T2290_.69.0789a04: 其眞如門由是所入。可本等則破前執
T2290_.69.0789a05: 且生滅門既非所入。云何亦説本量等
T2290_.69.0789a06:  答。非生滅亦爲所入方與本等。良由
T2290_.69.0789a07: 所入是體。能入是用。體用相依不定異
T2290_.69.0789a08: 故。説生滅亦與本等云何妄執法廣門狹
T2290_.69.0789a09: 若爾何故前論七異之中説生滅門與本別
T2290_.69.0789a10: 耶 答。前論爲能作本法一向純淨。所作
T2290_.69.0789a11: 之門具通染淨。純雜有殊言本別。非
T2290_.69.0789a12: 門法大小不同説本別。故今釋論叙
T2290_.69.0789a13: 中。眞妄二門亦狹亦小。雙擧二門齊生
T2290_.69.0789a14: 異執故。對治中汎爾而言門亦所入與本量
T2290_.69.0789a15: 。以言揀生滅一門非是所入
T2290_.69.0789a16: 。或可。以用合體與其本等故。生滅門亦
T2290_.69.0789a17: 是所入。又或生滅全入眞如。既眞如門與
T2290_.69.0789a18: 異。應知。生滅與法不別故。此二門皆屬
T2290_.69.0789a19: 所入。由是論指門亦所入與本量等。或斯
T2290_.69.0789a20: 論意偏顯眞門是所入故。學者應
T2290_.69.0789a21: 五云。謂眞如門亦是所入則與本法廣大量
T2290_.69.0789a22: 等。法爲體性。門爲義用。體用相依不
T2290_.69.0789a23: 故。云何妄執法大門小。雖則二門倶亦所
T2290_.69.0789a24: 。然今但顯眞如一門。以是論主本意趣
T2290_.69.0789a25: 抄四云。門亦所入與本量等者。上來
T2290_.69.0789a26: 所説眞生二門是即不異中而不一。人迷
T2290_.69.0789a27: 故。執定異。便見門法廣狹勝劣。故云
T2290_.69.0789a28: 治此執著故。今既生滅全入眞如。而眞如門
T2290_.69.0789a29: 法無異故。此二門皆所入法便除廣狹勝
T2290_.69.0789b01: 劣之執。故七異中體相異云眞如與本量等。
T2290_.69.0789b02: 生滅門與本別故。亦可。由無所待生滅
T2290_.69.0789b03: 能待眞如。二本不立倶是所入。故云
T2290_.69.0789b04: 亦所入與本量等
T2290_.69.0789b05:  私云。今一段眞生二門不二歸一之義也。
T2290_.69.0789b06:  而擧門法非異義釋甚難義也。仍末師
T2290_.69.0789b07:  異解不同也。疏意。衆生作門狹法廣執
T2290_.69.0789b08:  故。今爲此執此一門。以生滅門
T2290_.69.0789b09:  能入。以眞如門所入故。眞如能入之
T2290_.69.0789b10:  門亦即爲所入。而還居本法位故。與
T2290_.69.0789b11:  所入法本量等無二也爲言重意云。門亦
T2290_.69.0789b12:  所入者。眞如能入門亦是爲生滅之所入
T2290_.69.0789b13:  云也。若爾者眞如門與本量等義
T2290_.69.0789b14:  之。於生滅門者何可遣門狹法廣之
T2290_.69.0789b15:  執乎 答。疏自答此問。述四義。一云。生
T2290_.69.0789b16:  滅門亦與所入本法相依而建立故。互相
T2290_.69.0789b17:  依符本等之義有之。二云。以門用而歸
T2290_.69.0789b18:  法體。體用同歸生滅門與所入本等之義
T2290_.69.0789b19:  有之也。三云。生滅門全入眞如故。眞如
T2290_.69.0789b20:  門既與本等。仍生滅亦歸入本法也。四
T2290_.69.0789b21:  云。此論正宗生滅爲教門眞如爲實義
T2290_.69.0789b22:  故。今且就眞如本等之義。若委細言
T2290_.69.0789b23:  之。生滅又本等之義可之也 記義大
T2290_.69.0789b24:  旨與疏意同歟。但生滅門與本等義。疏
T2290_.69.0789b25:  四釋中第一義第四義兼存之歟 抄存
T2290_.69.0789b26:  二義。初義生滅門全入眞如門眞如門本
T2290_.69.0789b27:  自與其本等故。二門終歸所入本量
T2290_.69.0789b28:  等也。後義二門冥契互相絶待。門相終亡。
T2290_.69.0789b29:  所入忽顯。仍二門非異即云所入也。依
T2290_.69.0789c01:  此師意者門亦所入者能入門亦即所入
T2290_.69.0789c02:  法也爲言門歸法之意也。今謂。諸義中
T2290_.69.0789c03:  疏義爲勝歟。但生滅門與本等之義。疏第
T2290_.69.0789c04:  三義順論意也。總意云。生滅既入眞如
T2290_.69.0789c05:  全一也。而眞如門亦爲生滅之所入故所
T2290_.69.0789c06:  依之義具之。還與自本法量等爲言
T2290_.69.0789c07: 文。復次爲欲顯示 抄四云。此一後三四復
T2290_.69.0789c08: 次義。並顯從生入眞之由
T2290_.69.0789c09:  私云。抄意。第二復次必非從生入眞義
T2290_.69.0789c10:  也。今謂不爾。生滅盡處即是眞如故。眞如
T2290_.69.0789c11:  無差別自顯。是此門義也。今正釋及三箇
T2290_.69.0789c12:  復次不同者。疏云。一入門遣執○顯理絶
T2290_.69.0789c13:  相○三等空契實。四以假歸實云云記云。
T2290_.69.0789c14:  初破異執。二顯對治。三彰平等。四分
T2290_.69.0789c15:  實云云四段同從生入眞之義也。初段融
T2290_.69.0789c16:  二門即絶待所入也。第一復次釋破有爲
T2290_.69.0789c17:  生滅之執無爲法性也。第二復次
T2290_.69.0789c18:  釋破五蘊能空之智無所得眞理
T2290_.69.0789c19:  也。第三復次釋破假名而住眞實
T2290_.69.0789c20:  或義云。三箇復次未必破執之説。科名且
T2290_.69.0789c21:  約正釋也之
T2290_.69.0789c22: 文。眞如門中無有爲法等 記五云。二復次
T2290_.69.0789c23: 下離差別。以眞如門本無五陰色心塵境差
T2290_.69.0789c24: 別相疏五云。二顯理絶相。有爲全眞
T2290_.69.0789c25: 差別
T2290_.69.0789c26:  私云。此一義亦於本文推求五陰等文上
T2290_.69.0789c27:  作釋也。六塵境界畢竟無念故云無差別
T2290_.69.0789c28:  相
T2290_.69.0789c29: 文。空五陰智等 記五云。三復次下彰平等
T2290_.69.0790a01: 此則除遣生滅門中差別相盡方能趣入平
T2290_.69.0790a02: 等眞如疏五云。三等空契實。五陰所空
T2290_.69.0790a03: 智見能空能所皆空入眞門
T2290_.69.0790a04:  私云。是亦一文上義趣也。本文推求。五陰
T2290_.69.0790a05:  等四句所空自體也。以心已下屬能空智
T2290_.69.0790a06:  也
T2290_.69.0790a07: 文。生滅門假等 記五云。四復次下分權實
T2290_.69.0790a08: 謂生滅門逗機權設故名爲假。其眞如門稱
T2290_.69.0790a09: 性安立故名爲實。廢假從實論所宗故
T2290_.69.0790a10:  疏五云。四以假歸實。生滅是假。眞如
T2290_.69.0790a11: 實。從假入實方究竟故。此約生滅門中未
T2290_.69.0790a12: 究竟覺。從假入實歸眞如故。若至
T2290_.69.0790a13: 相盡。成已無更入眞如門故。已到
T2290_.69.0790a14: 更何修斷。前曾具指。更不再陳
T2290_.69.0790a15:  私云。五陰皆空等。能觀所觀行相悉相待
T2290_.69.0790a16:  假立法門故總稱爲假也。眞理本非陰等
T2290_.69.0790a17:  之相故。能觀空智未曾立也。無能所心即
T2290_.69.0790a18:  是實也。疏師二門峙立以所存故作
T2290_.69.0790a19:  此解釋也。若據從權入實之義者。從生
T2290_.69.0790a20:  滅所入亦下入眞如門也。若就此義者。
T2290_.69.0790a21:  門自入門者科門之門也
T2290_.69.0790a22: 文。如本復次顯示等 抄四云。本所謂推求
T2290_.69.0790a23: 無念者。清涼所述五蘊觀云。問。凡夫之
T2290_.69.0790a24: 人欲解脱云何修 答曰。當
T2290_.69.0790a25: 觀二觀者何。一人空觀。二法空觀。夫生死之
T2290_.69.0790a26: 本莫人法二執。迷身心總相故執人我
T2290_.69.0790a27: 實有。迷五蘊自相故計法我實有
T2290_.69.0790a28: 人我者用初觀照之知。五蘊和合假名
T2290_.69.0790a29: 人。一一諦觀。但見五蘊。求人我相。終不
T2290_.69.0790a30: 可得。云何名爲五蘊。色受想行識是。云何
T2290_.69.0790b01: 之。身則色蘊。所謂地水火風是。其相如
T2290_.69.0790b02: 何。堅則地。潤則水。煖則火。動則風。觀心則
T2290_.69.0790b03: 四蘊。所謂受想行識是。蘊相如何。領納爲
T2290_.69.0790b04: 受。取相爲想。造作爲行。了別爲識。若能
T2290_.69.0790b05: 此身心相。諦觀分明。於一切處。但見
T2290_.69.0790b06: 。求人我相終不可得。名人空觀。乘此觀
T2290_.69.0790b07: 。出分段生死永處涅槃。名二乘解脱。計
T2290_.69.0790b08: 法我者用後觀照之知。一一蘊皆從縁生都
T2290_.69.0790b09: 自性。求蘊相不可得。則五蘊皆空名
T2290_.69.0790b10: 空觀。若二觀雙照。了人我法我畢竟空無
T2290_.69.0790b11: 所有。離諸怖畏一切苦厄變易生死
T2290_.69.0790b12: 究竟解脱記五云。謂即以智推求五
T2290_.69.0790b13: 陰色心等法。色即色蘊。心即非色。屬餘四
T2290_.69.0790b14: 。六塵境界若對六根即十二處。復對
T2290_.69.0790b15: 即十八界。今標六境兼根識。即遍推
T2290_.69.0790b16: 求蘊處界法。自體空無。念不可得。復更觀
T2290_.69.0790b17: 起念之心形量相状差別。故於方處
T2290_.69.0790b18: 之叵得。所觀之法既已成空。能觀之心
T2290_.69.0790b19: 亦復無諸相。皆寂即是一味平等眞如
T2290_.69.0790b20: 疏五云。從眞行相云何。令五陰色
T2290_.69.0790b21: 之與心擧外六塵*影内六根。畢竟無念又
T2290_.69.0790b22: 六識。爲其行者通觀蘊處界等終不可
T2290_.69.0790b23: 得。空無所有能推智心了無形相。十方諦
T2290_.69.0790b24: 求終不可得。能所皆空自然入實故
T2290_.69.0790b25:  私云。三科之中。五陰具擧。十二處十八界
T2290_.69.0790b26:  以義具之。以心已下文示能求之心不可
T2290_.69.0790b27:  得之相
T2290_.69.0790b28: 文。以心無形相等 抄四云。以心無形相至
T2290_.69.0790b29: 不可得故者。此文准釋總有四解。若據
T2290_.69.0790c01: 二後一。此言心無形相本覺心。即眞如
T2290_.69.0790c02: 門。若依第三義乃有二。一云。上屬所空蘊
T2290_.69.0790c03: 此空能空智。故云心無形相等。二云。亦同
T2290_.69.0790c04: 前後唯屬眞心。若爾何者是其能空智耶
T2290_.69.0790c05: 答曰。正是推求。兼在畢竟無念文中。意云。
T2290_.69.0790c06: 能空所空倶無念故
T2290_.69.0790c07:  私云。本文心無形相心言抄存二義。一准
T2290_.69.0790c08:  正釋第一第二復次釋及第四釋。心指
T2290_.69.0790c09:  如門也。今本覺者即指眞如門覺也。一
T2290_.69.0790c10:  若依第三釋。心言又有二義。初義指
T2290_.69.0790c11:  滅門中能求心也。後義亦同前釋
T2290_.69.0790c12:  如門心也。若據此解者。能求之心本文
T2290_.69.0790c13:  闕。仍於推求之句及畢竟無念句中
T2290_.69.0790c14:  能求之心爲言
T2290_.69.0790c15: 文。譬喩門中等 抄四云。以東喩日出西
T2290_.69.0790c16: 日沒故論云記五云。東方西方即
T2290_.69.0790c17: 是太陽出沒之所。東方日出發光闢暗。以
T2290_.69.0790c18: 覺日現智除惑。西方日沒發暗覆明。以
T2290_.69.0790c19: 無明成染隱淨。故以東西而喩覺念
T2290_.69.0790c20:  私云。以心念言於明暗。念之名字雖
T2290_.69.0790c21:  善惡。明記不忘之義順執情故云
T2290_.69.0790c22:  也
T2290_.69.0790c23: 文。自此已下明得益相等 記五云。自此下
T2290_.69.0790c24: 得益彰順入。了心無起則離心縁等三假
T2290_.69.0790c25: 。謂由心縁爲過重故。所以偏説。既無
T2290_.69.0790c26: 則成順入。而起自門倶非説念名爲
T2290_.69.0790c27: 。説念亦已則名得入
T2290_.69.0790c28:  私云。疏釋同之。抄無釋也。上第二論釋
T2290_.69.0790c29:  云何隨順而能得入文云。隨順之句直疑
T2290_.69.0791a01:  其因。得入之句直疑其果云云今亦同
T2290_.69.0791a02:  也
T2290_.69.0791a03: 文。對治邪執等 筆削記云。乖眞曰邪。取著
T2290_.69.0791a04: 執。相形曰對。政撃名記五云。由
T2290_.69.0791a05: 示諸契經中一心二門及三自等正實義
T2290_.69.0791a06: 。令其行者捨權歸實造詣深理。猶恐
T2290_.69.0791a07: 小依之妄執實有實空人法因果。由此復
T2290_.69.0791a08: 七種對治
T2290_.69.0791a09:  私云。論第二判顯示正義等三門。云
T2290_.69.0791a10:  是三門解釋四法。大門數量此釋
T2290_.69.0791a11:  者。今此門中亦須眞如門及法。仍抄下
T2290_.69.0791a12:  顯示倶非絶離門爲眞如門也。餘師所解
T2290_.69.0791a13:  不爾。今先約生滅一門義兼眞如
T2290_.69.0791a14:  邪執者依今論意。人見云邪。法見云
T2290_.69.0791a15:  歟。名邪道定執
T2290_.69.0791a16: 文。顯示根本等 記五云。此明邪執所依根
T2290_.69.0791a17: 本即是人法二種我見又云。言邪道者。
T2290_.69.0791a18: 謂即邪定聚中一切異生及其初學大乘諸凡
T2290_.69.0791a19: 夫等所起染因説名邪道。言定執者。謂即
T2290_.69.0791a20: 著相。鈍根二乘所起過失。堅確不捨説名
T2290_.69.0791a21: 定執。如是邪執其數無量。咸依我見
T2290_.69.0791a22: 疏五云。恒沙邪道一切定執皆以
T2290_.69.0791a23: 根本
T2290_.69.0791a24:  私云。人法二我所依本體也。一切邪執能
T2290_.69.0791a25:  依末惑也。而本論對治邪執科名擧末顯
T2290_.69.0791a26:  本也。釋論顯示根本總相門擧本示末。
T2290_.69.0791a27:  本末互顯也。是即科門約末惑。解釋約
T2290_.69.0791a28:  惑也。七見皆本惑故 又義云。一切邪執
T2290_.69.0791a29:  句含我見也。但爲我見是邪執總體
T2290_.69.0791b01:  別云本體也。例如唯識。薩伽耶見而爲
T2290_.69.0791b02:  上首百二十八根本煩惱也。此中我見即
T2290_.69.0791b03:  百二十八隨一故 今謂。科門邪執正指
T2290_.69.0791b04:  七見。但此七見名邪執。一切邪執以此爲
T2290_.69.0791b05:  依而轉故。此二種我見立邪執名爲言
T2290_.69.0791b06: 文。一者人我見二者法我見等 抄四云。人
T2290_.69.0791b07: 我見者。計總相主宰。法我見者。計一切
T2290_.69.0791b08: 法各有體性 問。次下五種既並於眞如法
T2290_.69.0791b09: 計。云何説爲人我執耶 答。此有二釋
T2290_.69.0791b10: 一云。此是初學凡夫有人我者作此妄執
T2290_.69.0791b11: 故云人我執斯則
妄我
二由如來藏中有二義
T2290_.69.0791b12: 一是本覺義。即當是人。於上妄計故云
T2290_.69.0791b13: 。二是理實義。當所觀法。今據初義故説
T2290_.69.0791b14: 人執斯則
眞人
藏疏云。問。此等既並於眞如法
T2290_.69.0791b15: 計。云何説爲人我執耶 答。此有二釋
T2290_.69.0791b16: 等文 與
抄全同
遠疏云。問曰。凡夫亦著諸法。何故
T2290_.69.0791b17: 偏名人著我執。釋言。細分亦著諸法。今對
T2290_.69.0791b18: 二乘凡夫著戒及著我所通名人執。諸法皆
T2290_.69.0791b19: 是我所攝故
T2290_.69.0791b20:  私云。疏記釋亦同抄。各引藏疏也。記答
T2290_.69.0791b21:  二釋云云疏古師二釋云云此中初義
T2290_.69.0791b22:  帶人我之者。起此妄執也。所執眞如雖
T2290_.69.0791b23:  法體。能執凡夫取生我想爲言後義
T2290_.69.0791b24:  於所執如來藏體。有人我二義故。能迷
T2290_.69.0791b25:  之妄執亦有人法云云遠師義大同
T2290_.69.0791b26:  師初解
T2290_.69.0791b27: 文。生勝妙解等 疏五云。對治人見。正化
T2290_.69.0791b28: 二凡。令謬執正解
T2290_.69.0791b29:  私云。生勝妙解者。證人空理也。是即指
T2290_.69.0791c01:  三賢位得益也。令邪不二聚衆生入正定
T2290_.69.0791c02:  聚之意也。次下釋法見對治
T2290_.69.0791c03:  就法空大理云云是亦同之。令二乘人進
T2290_.69.0791c04:  入初地已上法空證位也 又義云。今生
T2290_.69.0791c05:  勝妙解者。非正證。只是領解位也。下成就
T2290_.69.0791c06:  亦未起成就也
T2290_.69.0791c07: 文。復次無大要故等
T2290_.69.0791c08:  私云。本文委細故。再釋太無所要爲言
T2290_.69.0791c09:  非五種人見無所要
T2290_.69.0791c10: 文。如本人我見者依諸凡夫等 抄四云。對
T2290_.69.0791c11: 治邪執等者。龍論釋此三處不同。前本趣中
T2290_.69.0791c12: 三聚。八因第二唯言邪定。今但二聚。
T2290_.69.0791c13: 三文自説出沒互異者。謂。彼二執而通麁細
T2290_.69.0791c14: 及説斷人而有兼正。本趣據通及就菩薩
T2290_.69.0791c15: 兼斷法執故説三聚。以文通指不屬彼
T2290_.69.0791c16: 菩薩二乘各別斷故。餘約唯麁。及就菩薩
T2290_.69.0791c17: 正斷人執故。説二聚。或但説一。今言凡夫
T2290_.69.0791c18: 亦通三義。一約本趣直該三賢。是正定故
T2290_.69.0791c19: 而斷細也。二約此中十信。是不定故
T2290_.69.0791c20: 而斷麁也。三約因縁唯局長流。是邪定故
T2290_.69.0791c21: 而斷又麁也。斯則就義包含。據文兼正故。
T2290_.69.0791c22: 前後論互説不同
T2290_.69.0791c23:  私云。三處出沒論文分明也。彼二執通
T2290_.69.0791c24:  細者。人執法執各具麁細。其麁分菩薩
T2290_.69.0791c25:  二乘同於初心之。細分二人各後心斷
T2290_.69.0791c26:  之也。或又三賢菩薩兼斷法執之義有
T2290_.69.0791c27:  故對治法我見之義有之也爲言是故本
T2290_.69.0791c28:  趣説通三賢也。餘文約麁斷。或就菩薩
T2290_.69.0791c29:  正斷人執之故但局邪不二聚也。記
T2290_.69.0792a01:  無釋。疏師釋大體同抄也 對治邪執之
T2290_.69.0792a02:  義通淺深。若約邪定聚者。領解名對治
T2290_.69.0792a03:  若約不定聚信解名對治。若約三賢
T2290_.69.0792a04:  證名對治也 問。何故三處通局不同乎
T2290_.69.0792a05:   答。今此對治之相專依教文之。而
T2290_.69.0792a06:  總論凡聖有四句分別。一但依教文
T2290_.69.0792a07:  觀心。即邪定人也。二但依觀心
T2290_.69.0792a08:  教文。即十地位也。三正依教文兼依
T2290_.69.0792a09:  心。十信位也。四正依觀心兼依教文。三
T2290_.69.0792a10:  賢位也。依是通局義門寛狹不同也。
T2290_.69.0792a11:  十地更不教故非此門所化。三賢
T2290_.69.0792a12:  已上依義親踈取捨不同。可
T2290_.69.0792a13: 文。本説有五種等 抄四云。人執對治門。於
T2290_.69.0792a14: 中有五。初二於空謬執。後三於有倒知。前
T2290_.69.0792a15: 二皆言不知破著。後三但云不解故者。佛
T2290_.69.0792a16: 眞空有。而迷世尊本説之意
T2290_.69.0792a17: 豁虚無物之空。後三但迷其妙有
T2290_.69.0792a18: 確實情有之有記五云。五種見中。初
T2290_.69.0792a19: 一唯迷於果。餘四通約因果。前二於空謬
T2290_.69.0792a20: 執。後三於有倒知。迷空二中。初執事空
T2290_.69.0792a21: 法體。後執法體唯是空無。執有三中。一
T2290_.69.0792a22: 性徳同色心。二執法性本有染。三執
T2290_.69.0792a23: 淨有始終。初迷不空如來藏及能攝如來藏
T2290_.69.0792a24: 次迷空如來藏幷隱覆如來藏。後迷與行與
T2290_.69.0792a25: 相如來藏疏五云。初二於空遂生謬執
T2290_.69.0792a26: 佛説眞空滯有。而迷本意則謂豁然
T2290_.69.0792a27: 無物之空。後三於有復起倒知。佛説妙有
T2290_.69.0792a28: 實有。而迷本意則謂確實情有之有
T2290_.69.0792a29: 筆削記五云。初二多是習頓教空教
T2290_.69.0792b01: 保禪學失意者所執。次二多是習大乘
T2290_.69.0792b02: 法相。及北宗禪學失意者所執。後一唯是外
T2290_.69.0792b03: 道邪見所執也
T2290_.69.0792b04:  私云。五種見相諸師解釋大都一致也。皆
T2290_.69.0792b05:  依人我相故起此妄見。妄見雖
T2290_.69.0792b06:  有之別。同事相。妄情計度以爲眞理
T2290_.69.0792b07:  也。非法執執生死涅槃義利而生
T2290_.69.0792b08:  執
T2290_.69.0792b09: 文。一者聞説修多羅等 抄四云。五種各三。
T2290_.69.0792b10: 初執縁。次執相。後對治。於此五中。一一者
T2290_.69.0792b11: 下妄執事空以爲法體三。一擧起執縁。二
T2290_.69.0792b12: 以不下正明執相。以衆生執佛色身之礙
T2290_.69.0792b13: 故。説法身如虚空。迷説意故執
T2290_.69.0792b14: 。三云何下辨對治相二。一虚空妄非
T2290_.69.0792b15: 三。一立文二。一至妄法情有也。二體無
T2290_.69.0792b16: 不實立理無也。二釋亦二。一以對下釋
T2290_.69.0792b17: 也。二以一下釋理無也。三結亦二。一所
T2290_.69.0792b18: 謂下結情有也。二若心下結理無也。二此
T2290_.69.0792b19: 謂下法身眞非妄也疏五云。一者已下妄
T2290_.69.0792b20: 事空以爲法體。以其不知下迷佛破
T2290_.69.0792b21: 色爲身故。説法身寂寞如空。便計法身
T2290_.69.0792b22: 全同處空。云何已下正治妄執。情有理無心
T2290_.69.0792b23: 妄動眞心周遍。如斯性智豈同虚空
T2290_.69.0792b24: 私云抄意科本文一者下妄執事空三
T2290_.69.0792b25:  初擧起執縁
T2290_.69.0792b26:  次以不下正明執相
T2290_.69.0792b27:  後云何下辨對治相二
T2290_.69.0792c01:  初虚空妄非眞三
T2290_.69.0792c02:   初立二      初立情有
後體無下立理無
T2290_.69.0792c03:   二以對下釋二   初釋情有
後以一下釋理無
T2290_.69.0792c04:   三所謂下結二   初結情有
後若心下結理無
T2290_.69.0792c05:  二此謂下法身眞非妄
T2290_.69.0792c06:
T2290_.69.0792c07: 筆削記云。論體無不實者。有二意。一明
T2290_.69.0792c08: 體中無此不實妄空故。二明空體自無本不
T2290_.69.0792c09: 故。疏云理無。正當初義於後義。論對
T2290_.69.0792c10: 色故有者。與色法相待故離色所顯故名
T2290_.69.0792c11: 空。若無色顯空不有。可見相者以
T2290_.69.0792c12: 空一顯色故有色處則見空。無色處則
T2290_.69.0792c13: 空。令心生滅者。有時則見有心生。見
T2290_.69.0792c14: 無心滅。無時則見無心生。見有心滅。既能
T2290_.69.0792c15: 心生滅。豈是法身。若是法身不心生
T2290_.69.0792c16: 。論若無色下正顯體無也。以能顯之色
T2290_.69.0792c17: 尚不得。所顯之空理應是虚
T2290_.69.0792c18: 文。二者聞修多羅等 抄四云。二二者下妄
T2290_.69.0792c19: 法體唯是空無三。一執縁。如大品云。若
T2290_.69.0792c20: 法勝涅槃者。我説亦復如幻如夢。後
T2290_.69.0792c21: 之二段可意得疏五云。二者已下妄
T2290_.69.0792c22: 法體唯是空無。以不知下。迷佛破有執
T2290_.69.0792c23: 諸法實故。説諸法本空離相。便計眞如涅
T2290_.69.0792c24: 槃亦空。云何已下正治妄執筆削記云。
T2290_.69.0792c25: 論涅槃空者。圓覺云。生死涅槃日夢
T2290_.69.0792c26: 眞如空者。楞嚴云。無爲無起滅不實如空花
T2290_.69.0792c27: 又云。空者。意明離名離相之義
T2290_.69.0792c28: 圓成實體具性功徳。不佛意
T2290_.69.0793a01: 遍計之法擧體全空。斯則傷之大甚法敏
T2290_.69.0793a02: 疏下云。明世間諸法體相都無。用皆不實故
T2290_.69.0793a03: 説爲空。若眞如體絶諸相一切染法皆不相
T2290_.69.0793a04: 應故説爲空也。從本已來等者。正顯二空
T2290_.69.0793a05: 差別。若世間法猶如空花。自空無故云
T2290_.69.0793a06: 來自空故。若眞如眞絶諸相故云離一切
T2290_.69.0793a07: 也。又不眞俗二空全別故。謂眞如
T2290_.69.0793a08: 涅槃同世間法唯是空無也
T2290_.69.0793a09:  私云。上第一空一顯色。以法身自體
T2290_.69.0793a10:  此第二斷無之法爲是涅槃之性。非事法
T2290_.69.0793a11:  之空也 對治意云。眞如法身自體具
T2290_.69.0793a12:  沙之徳斷滅
T2290_.69.0793a13: 文。三者聞修多羅説等 抄四云。三者下執
T2290_.69.0793a14: 性徳同色心三。初二可了。三對治中至
T2290_.69.0793a15: 者。二之不二也。因至別故者。不二之二
T2290_.69.0793a16: 也。如上文云以依業識生滅相示等疏五
T2290_.69.0793a17: 云。三者已下妄執性徳全同色心。以不解
T2290_.69.0793a18: 下由佛説體具萬徳。便計本覺有色心
T2290_.69.0793a19: 。云何已下正治妄執。徳本依眞因染示
T2290_.69.0793a20: 現。豈有色心自相差別筆削記云。論不
T2290_.69.0793a21: 解者。此見表詮令信解。不前二遮詮
T2290_.69.0793a22: 執故言不解。不爲破著也。下皆如
T2290_.69.0793a23:
T2290_.69.0793a24:  私云。唯依眞如等者。眞如即體ヲモテ
T2290_.69.0793a25:  徳。因生滅義差別。眞如一際差即
T2290_.69.0793a26:  無差也
T2290_.69.0793a27: 文。四者聞修多羅説等 抄四云。四者下執
T2290_.69.0793a28: 法性本有染三。初一可了。二執相中。以
T2290_.69.0793a29: 其隨縁之義則謂自性有染。三對治中
T2290_.69.0793b01: 二。初云何下奪破。後若如下縱破。初中三
T2290_.69.0793b02: 節。一以如下明淨徳妙有。二以過下明妄染
T2290_.69.0793b03: 理無。三從無下明妄不疏五云。四
T2290_.69.0793b04: 者已下妄執法性本有世染。以不解下由
T2290_.69.0793b05: 佛説眞有染。便計自體具有染法
T2290_.69.0793b06: 云何已下正治妄執。淨徳本有妄染本無。妄
T2290_.69.0793b07: 法爾藏性而共相應。若如來下反
T2290_.69.0793b08: 破可法敏疏下云。此明不空如來藏
T2290_.69.0793b09: 此中上二旬明染。依眞有一切諸法不
T2290_.69.0793b10: 如也
T2290_.69.0793b11:  私云。妄執之相。謂如來藏自體具生死等
T2290_.69.0793b12:  法。隔歴不融之自相爲言對治相云。如
T2290_.69.0793b13:  來藏自性具衆徳。衆徳全是法性。更非
T2290_.69.0793b14:  二體。離一切妄執安立。法性實徳有
T2290_.69.0793b15:  也爲言問。若爾者。何經中説生死染法依
T2290_.69.0793b16:  如來藏等文法體唯淨。何出生染法
T2290_.69.0793b17:  答。是即如來藏隨縁成幻之徳。非法性
T2290_.69.0793b18:  具妄。猶如虚空出過衆相而還爲衆相
T2290_.69.0793b19:  所依
T2290_.69.0793b20: 文。五者聞修多羅説等 抄四云。五者下執
T2290_.69.0793b21: 染淨有始終縁執治三中
各二謂生死涅槃
一執縁。二以不
T2290_.69.0793b22: 下執相。由眞有妄。便謂眞先妄後。故
T2290_.69.0793b23: 有始見也。既衆生有始。依眞故證得涅
T2290_.69.0793b24: 者還作衆生。成スルヲモテ有始之義也。三對治
T2290_.69.0793b25: 二。一云何下明法體離始。則顯生死無初。
T2290_.69.0793b26: 若説等者。仁王經云若説三界外別有一衆
T2290_.69.0793b27: 生界者。是外道大有經中説。非七佛説也。
T2290_.69.0793b28: 釋曰。即勝論師兩兩合生第三子トノ如云也。二
T2290_.69.0793b29: 又如下明法體離終則顯涅槃無
T2290_.69.0793c01: 五云。五者已下妄執染淨有始有終。以不
T2290_.69.0793c02: 解下由佛説。即是計執眞先妄後。衆生
T2290_.69.0793c03: 始。涅槃有終。還作衆生。云何已下正治
T2290_.69.0793c04: 妄執。藏性離始則顯生死無始。藏性離
T2290_.69.0793c05: 則顯涅槃無筆削記云。論有生死涅槃
T2290_.69.0793c06: 者。此是勝鬘經文○佛意言。如來藏是迷悟
T2290_.69.0793c07: 所依之根本。迷則生死。悟則涅槃。然則生死
T2290_.69.0793c08: 初涅槃無盡。不此理遂成始終之見
T2290_.69.0793c09: 法敏疏下云。此與行與相如來藏於惑與
T2290_.69.0793c10: 力故有生死。於覺與力故得涅槃。故説
T2290_.69.0793c11: 死涅槃依如來藏○云何已下釋也。此明
T2290_.69.0793c12: 妄相依如金與鑛故無前後
T2290_.69.0793c13:  私云。依如來藏生死等法故。計生
T2290_.69.0793c14:  死有始。生死有始故。佛地涅槃亦可
T2290_.69.0793c15:  終盡之理自成立。謂諸佛智還作衆生妄
T2290_.69.0793c16:  法體
T2290_.69.0793c17: 教時義第一安然云。問。佛經何處明言眞如
T2290_.69.0793c18: 隨縁 答。十地經云。法性本寂隨縁轉。由
T2290_.69.0793c19: 此妙惠十地。不増不減經及無上依經等
T2290_.69.0793c20: 云。即此法身流轉五道名爲衆生。即此法
T2290_.69.0793c21: 身修行六度名爲菩薩。即此法身到於彼
T2290_.69.0793c22: 名爲如來。法性法身即是眞如異名
T2290_.69.0793c23: 又云。問。密嚴經云。涅槃若滅壞衆生有
T2290_.69.0793c24: 。衆生若有終是亦有初際。應非生法
T2290_.69.0793c25: 始作衆生。無衆生而生衆生界。又涅
T2290_.69.0793c26: 槃經外道十四詰難。如來置而不答。衆生初
T2290_.69.0793c27: 際此其一難。若言如來藏法變作衆生即是
T2290_.69.0793c28: 衆生。既有初際故違佛説。亦隨外難 答。
T2290_.69.0793c29: 維摩經説。法本不生。今亦不滅。法本不然。今
T2290_.69.0794a01: 亦不滅。羅什釋云。法性法然。生不生。滅
T2290_.69.0794a02: 滅。三界法體不然不滅。佛爲衆生
T2290_.69.0794a03: 火宅。此則理常平等平等故。常住法位
T2290_.69.0794a04: 事常差別差別故。常從縁起。常平等即是常
T2290_.69.0794a05: 差別。常差別即是常平等。起法性起。滅法
T2290_.69.0794a06: 性滅。常是法性無法性。何法非生始作
T2290_.69.0794a07: 衆生。何法衆生始衆生。法性深理外道
T2290_.69.0794a08: 識唯執冥本等理平等。是故衆生
T2290_.69.0794a09: 初際之問。佛置不答而已又云。問。若雖
T2290_.69.0794a10: 如來藏衆生新新始起。而諸佛涅槃不
T2290_.69.0794a11: 者。此則衆生有増有減。諸佛唯増。則違
T2290_.69.0794a12: 不増不減經説衆生界不増減涅槃界不増
T2290_.69.0794a13:  答諸論多説。生死無始有終。涅槃有
T2290_.69.0794a14: 終無終。此則衆生唯減。而涅槃唯増。亦違
T2290_.69.0794a15: 不増不減經文。今謂。生死涅槃同是法性。法
T2290_.69.0794a16: 性同體互非前後。亦無増減。動名生死。靜
T2290_.69.0794a17: 涅槃。迷名衆生。覺名諸佛。故大集經云。
T2290_.69.0794a18: 二種界。一衆生界。二者法界。湛然大師云。
T2290_.69.0794a19: 前佛亦以前佛本。佛佛相望此則無窮。爲
T2290_.69.0794a20: 無窮之難故立内熏自悟最初一佛。譬如
T2290_.69.0794a21: 盲最初一人自然眼開更教餘人○維摩
T2290_.69.0794a22: 經云。從無住本一切法。若以法性
T2290_.69.0794a23: 住本。則以法性諸法本。若以無明
T2290_.69.0794a24: 住本。則以無明諸法本。大日院説。生界
T2290_.69.0794a25: 佛界二倶本有。衆生雖成佛。佛不衆生
T2290_.69.0794a26: 佛佛新新而加。生生漸漸而失。此則衆生減
T2290_.69.0794a27: 而佛界増矣。則違不増不減經意。故立自迷
T2290_.69.0794a28: 自起最初一生。今更難云。若是諸佛衆生共
T2290_.69.0794a29: 是本有。然而衆生常起常成佛界。佛界常
T2290_.69.0794b01: 加不衆生。此則生界雖増減而佛界
T2290_.69.0794b02: 増。會云衆生迷故成多衆生。諸佛覺故會
T2290_.69.0794b03: 一佛。故雖無量佛成而佛界不増。亦雖
T2290_.69.0794b04: 無量涅槃而佛界不減。又雖無量衆生成
T2290_.69.0794b05: 。亦有無量衆生始起。故雖無量衆生始
T2290_.69.0794b06: 。而衆生界不増。亦雖無量衆生成佛。而
T2290_.69.0794b07: 衆生界不減。此則四種生死常不増減。四
T2290_.69.0794b08: 種涅槃常不増減。故彼經云。衆生界不
T2290_.69.0794b09: 。涅槃界不増減。然經論生死無始有終。
T2290_.69.0794b10: 涅槃有始無終。此約一人以説始終。唯准
T2290_.69.0794b11: 經論無始無明後身菩薩未其初。妙覺如
T2290_.69.0794b12: 來能登中道山頂無明父母別。若本不
T2290_.69.0794b13: 相逢。何今得相別。故知。若言無明無始。是
T2290_.69.0794b14: 無明爲無住本。今言。從眞如起。是約
T2290_.69.0794b15: 法性爲無住本 問。迷從覺起。覺從迷起。
T2290_.69.0794b16: 若言衆生諸本有。衆生本迷。迷何法起。諸
T2290_.69.0794b17: 佛本覺覺何法起 答。二倶本有。二互迷
T2290_.69.0794b18: 覺。衆生不佛界故自有。佛界覺了衆生
T2290_.69.0794b19: 故自有。何者衆生以諸佛覺所迷。本覺
T2290_.69.0794b20: 諸佛以衆生迷所覺本迷故。但其本有
T2290_.69.0794b21: 迷覺之初後身菩薩尚不見。況乎凡夫豈
T2290_.69.0794b22: 解釋。若疑此初即爲問非
T2290_.69.0794b23: 文。顯示法見對治門等 抄四云。法見對治
T2290_.69.0794b24: 門。三節同前。謂執生死及執涅槃故云
T2290_.69.0794b25: 疏五云。二乘異生有二法執。一計
T2290_.69.0794b26: 。二計涅槃。皆爲實有。遂怖生死。致
T2290_.69.0794b27: 涅槃。爲此執即説五蘊本性無生無是
T2290_.69.0794b28: 涅槃。何起忻厭畏苦求記五云。聲聞
T2290_.69.0794b29: 縁覺愚於法空皆起是法我妄見。以
T2290_.69.0794c01: 唯斷人執故。對於菩薩倶名鈍根。今
T2290_.69.0794c02: 蘊相無生滅。是故不應妄増欣怖。此
T2290_.69.0794c03: 大乘法空妙理之令入名爲對治。二
T2290_.69.0794c04: 種法見依人以説。或依所迷見成二。謂
T2290_.69.0794c05: 生死可怖涅槃可欣故
T2290_.69.0794c06:  私云。二種法見者。生死實有涅槃實有二
T2290_.69.0794c07:  執也。小乘四諦以爲宗極四諦者。有漏無
T2290_.69.0794c08:  漏因果也。是即生死涅槃二法不改轉觀
T2290_.69.0794c09:  門。是爲法執也。五蘊之法本來不生離
T2290_.69.0794c10:  生死涅槃故。眞妄二法絶待無相云
T2290_.69.0794c11:  法空觀也 嘉祥釋云
T2290_.69.0794c12:  問。我執法執名字諸教所立也。今何法執
T2290_.69.0794c13:  亦云我執乎 答。我者自在之義也。常一
T2290_.69.0794c14:  主宰以爲義也。若人若法存其實體
T2290_.69.0794c15:  我見也。唯識論釋二執皆云薩伽耶見
T2290_.69.0794c16:  而爲上首云云薩伽耶。此云有身見。亦云
T2290_.69.0794c17:  我見也 大師釋云。二我何時斷云云
T2290_.69.0794c18: 文。顯示倶非絶離門等。抄四云。前對治離
T2290_.69.0794c19: 是生滅門。能所染淨各各差別。猶未究竟。異
T2290_.69.0794c20: 相門故。服藥治病身猶未安。今究竟離是
T2290_.69.0794c21: 眞如門。惑智雙忘染淨齊離。一一無得纖瑕
T2290_.69.0794c22: 都盡。同相門故。藥盡病愈身泰心安。若非
T2290_.69.0794c23: 必無此理疏五云。由二就即證
T2290_.69.0794c24: 達諸法言斷心滅。言斷既斷唯照唯寂。
T2290_.69.0794c25: 心滅已滅唯慮唯止。不見別法無所達
T2290_.69.0794c26: 又照寂倶亡名爲斷斷。慮止咸絶名爲
T2290_.69.0794c27: 。又人法執除名爲斷斷。照除心絶名爲
T2290_.69.0794c28: 照亦
絶故
人法空泯名爲滅滅。慮空心息名爲
T2290_.69.0794c29: 慮止慮亦
息故
照慮皆亡無所達記五云。
T2290_.69.0795a01: 前但隨文以遮謬執。今彰正理所歸
T2290_.69.0795a02: 斷斷者以斷遣斷。其照則寂。言滅滅
T2290_.69.0795a03: 滅遣滅。其慮則止。由寂止故無
T2290_.69.0795a04: 達。更無法現其方寸。倶非絶離其在
T2290_.69.0795a05:
T2290_.69.0795a06:  私云。今此一門。抄意爲眞如門。疏記只
T2290_.69.0795a07:  於生滅門拂迹入玄之義。兩義中抄
T2290_.69.0795a08:  爲勝也。解釋分三門通釋四法之義論判
T2290_.69.0795a09:  分明故。此門若非眞如義者更闕眞如法
T2290_.69.0795a10:  門
T2290_.69.0795a11: 文。如本復次究竟等 疏五云。後合本論生
T2290_.69.0795a12: 滅門中相待之法。無相可説故。知諸法一切
T2290_.69.0795a13: 皆非。而有言説是佛方便假言引導。本意
T2290_.69.0795a14: 生離妄歸眞。以諸法心生滅。畢
T2290_.69.0795a15: 竟不實智
T2290_.69.0795a16:  私云。抄科本文云復次下絶離門二
T2290_.69.0795a17:  初約法明治二
T2290_.69.0795a18:   初約法總顯 相待無相。法體本爾
非由悟*後方始其然
T2290_.69.0795a19:   二是故下擧廣類求 非智非識顯上非心也
非有非無顯上非色也
T2290_.69.0795a20:  二而有下會釋伏疑三
T2290_.69.0795a21:   初正會伏疑 潜伏疑云。聖者了知諸法離性
不可説相。云何乃有種種言説
T2290_.69.0795a22:   故牒外難。云有言説者下正會云。
當知等也。假言巧引意不在言
T2290_.69.0795a23:   二其旨下辯定聖意
T2290_.69.0795a24:   三以念下及以釋成
T2290_.69.0795a25:
T2290_.69.0795a26:  今謂。非色非心直明法體離絶。非智以
T2290_.69.0795b01:  下拂迷執歟。大師寶鑰云。聲聞識不識薩
T2290_.69.0795b02:  多智不知是即拂大士小人識知。非有
T2290_.69.0795b03:  非無者拂凡夫外道等妄計。是即離斷常
T2290_.69.0795b04:  二見也 而有言説等者。抄通妨云云
T2290_.69.0795b05:  謂。非必通妨歟。上來明眞諦離相。自
T2290_.69.0795b06:  下迷俗諦有相歟。嘉祥中論疏云。無
T2290_.69.0795b07:  相中強名相説欲此名相
T2290_.69.0795b08:  相今亦同此意
T2290_.69.0795b09:  本云元應元年十一月三日於東寺
T2290_.69.0795b10:  畢
T2290_.69.0795b11:              金剛資頼寶
T2290_.69.0795b12:  暦應二年己卯十二月五日於東寺西院僧
T2290_.69.0795b13:  坊先師自筆本書寫校合畢
T2290_.69.0795b14:              權律師杲寶
T2290_.69.0795b15:
T2290_.69.0795b16:
T2290_.69.0795b17: 釋論第七勘注第一
T2290_.69.0795b18: 文。次説分別發趣道相等 記第六云。謂即
T2290_.69.0795b19: 心趣向諸佛所行之道。謂道之相名爲
T2290_.69.0795b20: 道相。因果別故。發趣即道相。體持用故。又
T2290_.69.0795b21: 道即是相。倶所趣故。道相之發趣。境行異故。
T2290_.69.0795b22: 分揀別其義理故。説名分別又云。通
T2290_.69.0795b23: 此門。發趣道相。即解立義分中通達軌則
T2290_.69.0795b24: 門故
T2290_.69.0795b25:  私云。此釋意分別者。分析揀別義也。即
T2290_.69.0795b26:  當釋字義也。發趣等者有二。初釋意。發
T2290_.69.0795b27:  趣者通能所。道者所發趣果道也。相能發
T2290_.69.0795b28:  趣因行也。道之相依主釋也。發趣即道相
T2290_.69.0795c01:  持業釋也。道相因果體上。持發趣業用
T2290_.69.0795c02:  故。後釋意。相字亦名所趣。道即相持業釋
T2290_.69.0795c03:  也。發趣者因行也。即是諸佛所證境界。菩
T2290_.69.0795c04:  薩發趣因行故。云境行異也。發趣之道相
T2290_.69.0795c05:  依主釋也。依初義分別發趣道相
T2290_.69.0795c06:  依後義別發趣道相云云學者義
T2290_.69.0795c07:  云。道者果道也。發趣因行也。相者發趣義
T2290_.69.0795c08:  相也。分別發趣道云云問。此門中唯
T2290_.69.0795c09:  爲生滅將爲眞如義乎 答。有
T2290_.69.0795c10:  二義。一云。唯明生滅義兼眞如。一云。雙
T2290_.69.0795c11:  明二門趣向之義也。至次下無趣向段
T2290_.69.0795c12:  可
T2290_.69.0795c13: 文。三世諸佛所誓願海等 記六云。三世諸
T2290_.69.0795c14: 佛所誓願等。是所發趣。誓願因果則自利道。
T2290_.69.0795c15: 所化徒海則利他道。一切菩薩則能發趣。重
T2290_.69.0795c16: 如是。指前所趣誓願海等。皆悉稱可如
T2290_.69.0795c17: 如理
T2290_.69.0795c18:  私云。本釋相配。本文但擧果海。願行徒三
T2290_.69.0795c19:  種。釋論出之。義含之故。或又所證之道。
T2290_.69.0795c20:  言含四海也。因果及誓願所化。並諸佛所
T2290_.69.0795c21:  證之境界故
T2290_.69.0795c22: 文。如其次第等 記六云。履踐修行相應而
T2290_.69.0795c23: 轉。於中時劫數量位地。如其次第
T2290_.69.0795c24: 疏五云。諸佛所有願海・因海・果海・
T2290_.69.0795c25: 所化徒海。菩薩隨應稱願稱因稱果稱徒。
T2290_.69.0795c26: 次修行。不超不過皆趣入故
T2290_.69.0795c27:  私云。如其次第者。記意時劫地位次第
T2290_.69.0795c28:  也。疏意誓願等五海次第也。記義爲
T2290_.69.0795c29:  也
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