1 X45n0759_p0255b01
  2 X45n0759_p0255b02
  3 X45n0759_p0255b03
  4 X45n0759_p0255b04
大乘起信論同異略集本 5 X45n0759_p0255b05
(全述起信唯識二論同異耳) 6 X45n0759_p0255b06
  7 X45n0759_p0255b07
    青丘沙門見登之補 8 X45n0759_p0255b08
夫龍出於河則八卦宣其象麟傷於澤則十翼彰其 9 X45n0759_p0255b09
用時歷三古業資九土況乎如來圓音振於十方百 10 X45n0759_p0255b10
八之廣詰泯一心之圖菩薩妙智照於五印十五之 11 X45n0759_p0255b11
幽致開二門之城於茲真主天慧寫貝葉於竹素魏 12 X45n0759_p0255b12
象丘龍著注記於券疏續傳有准奚裁頑襟余幸生 13 X45n0759_p0255b13
東隅僅遇遺法本論十一投於鐘山僧統年次十七 14 X45n0759_p0255b14
纔預出塵之真自爾以來恭事資習寄志此論祈通 15 X45n0759_p0255b15
誓達象觸之迷彌篤野馬之情增鬱蓋此一生強不 16 X45n0759_p0255b16
植操觚之因何世幸見傳燈之聖聊率愚靈略集古 17 X45n0759_p0255b17
跡為備私志不好流通庶幾同趣之賢垂以改作付 18 X45n0759_p0255b18
之燕石傳之夜光云爾。 19 X45n0759_p0255b19
將集二論同異略述八門一建立真理同異門二建 20 X45n0759_p0255b20
立真智同異門三建立八識同異門四建立唯識同 21 X45n0759_p0255b21
異門五建立熏習同異門六建立三身同異門七建 22 X45n0759_p0255b22
立執障同異門八建立位行同異門。 23 X45n0759_p0255b23
第一建立真理同異門者唯識論中但明二空所顯 24 X45n0759_p0255b24
真如是凝然常雖為諸法之性而非隨緣變然則唯 25 X45n0759_p0255c01
明不變真如未說隨緣真如故不許真如為所熏亦 26 X45n0759_p0255c02
為能熏論能所熏各四義中委簡之矣若廢詮談旨 27 X45n0759_p0255c03
亦一味平等非有非無然非如兔角無亦非如牛角 28 X45n0759_p0255c04
有但諸名言不及說為非有非無耳若許真性空者 29 X45n0759_p0255c05
俗諦亦無真俗並無是名惡取空故護法論師與清 30 X45n0759_p0255c06
辨菩薩深諍論矣故掌珍云真性有為空如幻緣生 31 X45n0759_p0255c07
故無為無有實不起似空華唯識論云有依似比量 32 X45n0759_p0255c08
撥無此識及諸法等大乘基云其空比量有有法一 33 X45n0759_p0255c09
分不極成過故名似比量唯識燈云真性之中既無 34 X45n0759_p0255c10
言說取何有為以為有法故名有法不極成案云四 35 X45n0759_p0255c11
重二諦中第四廢詮談旨之真名為真性既有為無 36 X45n0759_p0255c12
為一味平等非有非無名第四真然而如何真性之 37 X45n0759_p0255c13
中更言有為耶我不許此故若一分不極成此則所 38 X45n0759_p0255c14
別差別他一分不極成過耳餘諸過失具如別處故 39 X45n0759_p0255c15
護法論師非有非無之有名為真如清辨菩薩非有 40 X45n0759_p0255c16
非無之空名為真性今此起信論中諸法之總體諸 41 X45n0759_p0255c17
法之中實無障礙之道名一心法界是一心法界非 42 X45n0759_p0255c18
靜非動非理非事以非靜故舉體動是名心生滅門 43 X45n0759_p0255c19
以非動故舉體寂靜是名心真如門是故論云依一 44 X45n0759_p0255c20
心法有二種門一心真如門二心生滅門此二種門 45 X45n0759_p0255c21
各攝一切法等案云此則心真如門一味通體名不 46 X45n0759_p0255c22
變真如此是同於唯識所說矣心生滅門自體本覺 47 X45n0759_p0255c23
是名隨緣真如是則異於唯識論宗矣所以起信論 48 X45n0759_p0255c24
中許真如為所熏亦為能熏熏習同異門中委引文 49 X45n0759_p0256a01
明矣又其心真如門中亦有異義絕言真如同於廢 50 X45n0759_p0256a02
詮談旨之真依言真如之中亦有二義一如實空二 51 X45n0759_p0256a03
如實不空真如案云真如之中無染淨之差別故名 52 X45n0759_p0256a04
如實空雖無染淨之差別而具琩F性德故名如實 53 X45n0759_p0256a05
不空然如實不空不異實空之如實不空故護法論 54 X45n0759_p0256a06
師說非有非無之有為真如理亦得意矣以如實空 55 X45n0759_p0256a07
不異不空之如實空故清辨菩薩說非有非無之無 56 X45n0759_p0256a08
以為真性亦得意耳如塔上細下闊以諍論耳以不 57 X45n0759_p0256a09
知真如真實空之義故說其真如以為實有亦以不 58 X45n0759_p0256a10
知真如真實不空之義故亦說真如為畢竟空所以 59 X45n0759_p0256a11
論下文破二執中委破此迷故彼云二者聞修多羅 60 X45n0759_p0256a12
說世間諸法畢竟體空乃至涅槃真如之法亦畢竟 61 X45n0759_p0256a13
空從本來自空離一切相以不知為破著故即謂真 62 X45n0759_p0256a14
如涅槃之性唯是其空如何對治明真如法身自體 63 X45n0759_p0256a15
不空具足無量性功德故三者聞修多羅說如來之 64 X45n0759_p0256a16
藏無有增減體備一切功德之法以不解故即謂如 65 X45n0759_p0256a17
來之藏有色心法自相差別云何對治以唯依真如 66 X45n0759_p0256a18
義說故因生滅染義示現說差別故案云總而論之 67 X45n0759_p0256a19
其真如理有二種義所謂遮與表義也然遮即表故 68 X45n0759_p0256a20
說真如之理具性功德是即不有之有是為如實不 69 X45n0759_p0256a21
空之義護法之宗且寄此義矣表即遮故說真如之 70 X45n0759_p0256a22
性無差別德是即即有之空是為如實空之義清辨 71 X45n0759_p0256a23
之宗且寄此義矣由此二論師言雖似諍論而意非 72 X45n0759_p0256a24
諍論各互相破以成真如二義耳故大佛頂首楞嚴 73 X45n0759_p0256b01
經第五頌云。 74 X45n0759_p0256b02
 真性有為空  緣生故如幻  無為無有實 75 X45n0759_p0256b03
 不起如空華 76 X45n0759_p0256b04
案云掌珍比量是如來說也豈護法菩薩不知此經 77 X45n0759_p0256b05
文為諍論哉故馬鳴之宗破此二執會以為宗也由 78 X45n0759_p0256b06
斯等義華嚴香象和此諍論故其三性同異章云問 79 X45n0759_p0256b07
若由依他有二義故前代諸論師各述一義融攝依 80 X45n0759_p0256b08
他不相違者何故后代諸論師如清辨等各執一義 81 X45n0759_p0256b09
互相破耶答此乃相成非相破也何者為末代有情 82 X45n0759_p0256b10
根機漸鈍聞說依他是其有義不違彼是不異空之 83 X45n0759_p0256b11
有故即執以為如謂之有是故清辨等破依他有令 84 X45n0759_p0256b12
至於無至畢竟無方乃得彼依他之有若不至此徹 85 X45n0759_p0256b13
底性空即不得成依他之有是故為成有故破於有 86 X45n0759_p0256b14
也又彼有情聞說依他畢竟性空不達彼是不異有 87 X45n0759_p0256b15
之空故即執以為如謂之空是故護法等破彼謂空 88 X45n0759_p0256b16
以存幻有幻有立故方乃得彼不異有之空以若有 89 X45n0759_p0256b17
滅非真空故是為成空故破於空也以色即是空清 90 X45n0759_p0256b18
辨義立空即是色護法義存二義鎔融舉體全攝若 91 X45n0759_p0256b19
無后代論師以二理交徹全體相奪無得得顯甚深 92 X45n0759_p0256b20
緣起依他性法是故相破返相成也案云此且約依 93 X45n0759_p0256b21
他性述其和會就其真如空不空義亦復如是故即 94 X45n0759_p0256b22
下文云真如是有義以不空義故真如是空義以離 95 X45n0759_p0256b23
相故等廣說矣故說真如理雖異於二宗而全不遮 96 X45n0759_p0256b24
是起信論宗矣問不變真如與隨緣真如云何異耶 97 X45n0759_p0256c01
答不變真如者一心舉體寂靜一味遠離名言染淨 98 X45n0759_p0256c02
情非情之通體是也言隨緣真如者一心舉體隨無 99 X45n0759_p0256c03
明緣生滅流轉變為有情之自體是也故經云即此 100 X45n0759_p0256c04
法界流轉五道名為眾生又有經偈言無明力最大 101 X45n0759_p0256c05
能動一法界遍生二生死此論云自性清淨心因無 102 X45n0759_p0256c06
明風動等然是隨緣之真如不異不變之無常故名 103 X45n0759_p0256c07
不思議無常不變之常亦復如是故經云不思議熏 104 X45n0759_p0256c08
不思議變是現識因等此中委曲應說真如佛性如 105 X45n0759_p0256c09
來藏法身等名差別義委如別處恐繁且止。 106 X45n0759_p0256c10
第二建立真智同異門者唯識論中至見道位轉第 107 X45n0759_p0256c11
六識得妙觀察智轉第七識得平等性智至佛果位 108 X45n0759_p0256c12
轉第八識得大圓鏡智轉其五識得成所作智然此 109 X45n0759_p0256c13
四智是別體也以轉別聚八識所得故理雖應八智 110 X45n0759_p0256c14
而五識用同故但名成所作智耳但此四智各有二 111 X45n0759_p0256c15
用照理之用名正體智照事之用名後得智雖一時 112 X45n0759_p0256c16
照而以義說前後護法論師云成所作智但作變化 113 X45n0759_p0256c17
事但照俗諦事故唯有俗智而無真智雖有此說而 114 X45n0759_p0256c18
大乘基云隨一往義雖云然而佛果之位自在滿故 115 X45n0759_p0256c19
亦照真俗故有二智之用(云云)法苑唯識章出之矣 116 X45n0759_p0256c20
問大圓鏡智照理之用若有間斷耶答其第八識有 117 X45n0759_p0256c21
因位時常相續轉變佛果之位有間斷耶皕荅u理 118 X45n0759_p0256c22
亦照俗事念念相續無有間斷然此四智種子因雖 119 X45n0759_p0256c23
法爾本有而其現行四智修萬行之因所感得故名 120 X45n0759_p0256c24
始有智然無終盡證理無窮故雖有始而無終以有 121 X45n0759_p0257a01
終是患故既法爾無漏種子及新熏種子并萬行因 122 X45n0759_p0257a02
之所感生故是有為法故有剎那生滅但無死生之 123 X45n0759_p0257a03
患亦無間斷故名為常住非謂無剎那生滅問若隨 124 X45n0759_p0257a04
除大圓鏡智餘三之智亦常照理無間斷耶答餘之 125 X45n0759_p0257a05
三智隨其意樂亦有止息若但欲照理亦得照理若 126 X45n0759_p0257a06
唯欲照事亦唯得照事自在滿故得為然耳然戒賢 127 X45n0759_p0257a07
論師并大乘基等一類師云四智心品雖冥合理無 128 X45n0759_p0257a08
能所別而理是無為智是有為故理雖凝常而智剎 129 X45n0759_p0257a09
那生滅等智光論師及吉藏師等一類師云未至佛 130 X45n0759_p0257a10
果無明所隔故剎那生滅而既至佛果之位無明都 131 X45n0759_p0257a11
盡冥合真理無能所別境如智智如境故如境智亦 132 X45n0759_p0257a12
常都無剎那生滅等前師引證云如涅槃經云如來 133 X45n0759_p0257a13
非常以有知故常法無知猶如虛空大品經云何等 134 X45n0759_p0257a14
為有為法若法生住滅欲界色界無色界乃至十八 135 X45n0759_p0257a15
不共法及一切智是名有為法依如此文故知非常 136 X45n0759_p0257a16
而餘處說無為常住者以不同生死磨滅有為永離 137 X45n0759_p0257a17
彼有為故名無為窮未來際相續不斷琣b無盡故 138 X45n0759_p0257a18
說常住等後師引證云涅槃經云以法常故諸佛亦 139 X45n0759_p0257a19
常楞伽經言更有餘法依彼法故得言如來世尊是 140 X45n0759_p0257a20
常依內證智證常法故智度論云薩婆若不與過去 141 X45n0759_p0257a21
世合何以故過去世是虛妄是生滅薩婆若是實法 142 X45n0759_p0257a22
非生滅故未來現在亦如是說等依如此文故知佛 143 X45n0759_p0257a23
德無為常住而餘處亦說有為無常者以始起法不 144 X45n0759_p0257a24
同法身本有之常故作是說等今此起信論中因位 145 X45n0759_p0257b01
之中雖有八識心王心所差別而皆是一心流轉起 146 X45n0759_p0257b02
動故皆一味一心耳佛果之位轉此一味一心而得 147 X45n0759_p0257b03
一味圓智則此一味圓智隨其功用別開為四即此 148 X45n0759_p0257b04
一心離闇成明明白清淨無影不照是名大圓鏡智 149 X45n0759_p0257b05
即此一心遠離二邊通達自他平等是名平等性智 150 X45n0759_p0257b06
即此一心無所觀故於諸法則無不觀察是名妙觀 151 X45n0759_p0257b07
察智即此一心無所作故於利他事無所不作是名 152 X45n0759_p0257b08
成所作智四智既圓始覺斯滿還同本覺本覺之內 153 X45n0759_p0257b09
具四大智持諸功德無所不成同一心量是名一大 154 X45n0759_p0257b10
法身然此始覺圓智是一心隨他動之義還息不覺 155 X45n0759_p0257b11
之性成圓覺之性論下文云智淨相不思議業等斯 156 X45n0759_p0257b12
之謂也若一心自性不動之義本有大智慧光明義 157 X45n0759_p0257b13
遍照法界義名性本覺其前隨他動之義名隨染本 158 X45n0759_p0257b14
覺然則此之論宗就智有二義一始覺智二本覺智 159 X45n0759_p0257b15
此則全異於唯識論矣但其始覺之智是本覺內熏 160 X45n0759_p0257b16
之因及萬行之緣所生起故名為有為亦名生滅其 161 X45n0759_p0257b17
本覺之智始覺熏修之力及萬行之緣所顯了故亦 162 X45n0759_p0257b18
名無為名凝然常然本覺之智不異始覺之本覺故 163 X45n0759_p0257b19
為生滅法之自體始覺之智不異本覺之始覺故為 164 X45n0759_p0257b20
無生滅之相用故論云以始覺者即同本覺又云得 165 X45n0759_p0257b21
見心性心即常住由此等義故本有之修生故佛果 166 X45n0759_p0257b22
之智皆名生滅修生之本有故佛果之智皆為無生 167 X45n0759_p0257b23
始本無二亦無障礙所言從因生起門者本因惑業 168 X45n0759_p0257b24
受生死報今修萬行感得佛果果本無從因有於此 169 X45n0759_p0257c01
門中琣野芛彌q緣生故無自性故所言息緣歸原 170 X45n0759_p0257c02
門者一心本為無明所動今除無明還歸自性自性 171 X45n0759_p0257c03
常靜本無起動於此門中湛然常住息諸緣故歸自 172 X45n0759_p0257c04
性故總而言之諸佛功德離性離相無障無礙由至 173 X45n0759_p0257c05
無為故無不為耳問佛果之德既常無常無障無礙 174 X45n0759_p0257c06
是為論宗若佛果之德有色聲差別之德以為論宗 175 X45n0759_p0257c07
耶若許爾者即同護法論師之宗若唯說有大定智 176 X45n0759_p0257c08
悲德無色聲之兼德是為論宗耶若許爾者即同於 177 X45n0759_p0257c09
龍軍論師說矣答唯識正義云佛果之德有色聲之 178 X45n0759_p0257c10
差別以轉色蘊依得色自在等故又經云一音演說 179 X45n0759_p0257c11
法隨類各得解等故有色聲之德也龍軍論師云自 180 X45n0759_p0257c12
受用身遠離色形法性淨立為所住處是故都無色 181 X45n0759_p0257c13
相可得如本業經言果體圓滿無德不備理無不周 182 X45n0759_p0257c14
居中道第一義諦清淨國土云無名無相非一切法 183 X45n0759_p0257c15
可得非有體非無體乃至廣說唯有大定智悲都無 184 X45n0759_p0257c16
色聲德今此起信論中遣二偏執會二義宗以為論 185 X45n0759_p0257c17
宗何者謂如來果德無障無礙略有二門若就七相 186 X45n0759_p0257c18
歸源之門故無色聲若依從性成德之門故亦有色 187 X45n0759_p0257c19
聲謂一心舉體自性不動本有覺照之義是名本覺 188 X45n0759_p0257c20
然無明所覆其用不顯今依內熏亡相歸源故其體 189 X45n0759_p0257c21
平等無有色聲差別之德故論云一切眾生本來常 190 X45n0759_p0257c22
住入於涅槃菩提乃至亦無色相可得等又云非是 191 X45n0759_p0257c23
智色不空之性以智相無可見故魏香象解云非此 192 X45n0759_p0257c24
同相門本覺智內有此色礙不空之性又可本覺不 193 X45n0759_p0258a01
空琩F德中亦無此色相何以得知彼法體本無色 194 X45n0759_p0258a02
相者以本覺智相非是可見法故也集者云一心舉 195 X45n0759_p0258a03
體自性不動而隨他動其自性不動名為性淨本覺 196 X45n0759_p0258a04
其隨他動義名為隨染本覺此隨染本覺隨師友緣 197 X45n0759_p0258a05
依內熏因止不覺性而成覺德此覺之德從性所成 198 X45n0759_p0258a06
是名修生德此修生德寄緣而見之備有色聲之德 199 X45n0759_p0258a07
若離緣而見之都無色聲之德譬如水精之珠點赤 200 X45n0759_p0258a08
丹矣若寄赤丹而見珠體者皆舉體有赤丹色若遮 201 X45n0759_p0258a09
赤丹而直見珠體本無赤色唯照耀清淨佛果之德 202 X45n0759_p0258a10
亦復如是若就本覺之體佛德舉體皆無色聲望始 203 X45n0759_p0258a11
覺之德佛果舉體皆有色聲由此義故論初頌曰色 204 X45n0759_p0258a12
無礙自在又因緣分云圓音一演異類等解華嚴性 205 X45n0759_p0258a13
起云如來正覺成菩提時得一切眾生身等得一切 206 X45n0759_p0258a14
法等身乃至廣說佛子隨如來所得身當知音聲及 207 X45n0759_p0258a15
無礙心亦復如故亦非生滅亦非非生滅遠離萬相 208 X45n0759_p0258a16
永寂百非唯是一心名法身然則修生之本有故一 209 X45n0759_p0258a17
類師說凝然常住亦得意矣本有之修生故一類師 210 X45n0759_p0258a18
說剎那無常亦得意矣若互偏執無所不非得意而 211 X45n0759_p0258a19
說無所不是此則破二迷而會二宗此論宗矣問既 212 X45n0759_p0258a20
常與無常乖角吳越如何和會以為宗旨答此疑誠 213 X45n0759_p0258a21
深輒以難辨然准論意無不釋然謂一心舉體寂靜 214 X45n0759_p0258a22
平等名心真如一心舉體起動差別名心生滅既不 215 X45n0759_p0258a23
動實際而建立諸法不壞假名而說實相不壞生滅 216 X45n0759_p0258a24
而全體不生滅不動不生滅而舉體生滅故勝鬘經 217 X45n0759_p0258b01
云染而不染不染而染論文亦同也一心之體既其 218 X45n0759_p0258b02
如是一味之智豈不得然哉由此等義華嚴偈言。 219 X45n0759_p0258b03
 牟尼離三世  相好悉具足  住於無所住 220 X45n0759_p0258b04
 法界悉清淨  因緣故法生  因緣故法滅 221 X45n0759_p0258b05
 如是觀如來  究竟離癡惑 222 X45n0759_p0258b06
當知如來非無常故睌髐T際非常住故琣野芛 223 X45n0759_p0258b07
若依如是無障無礙說常與無常皆有道理故丘龍 224 X45n0759_p0258b08
和諍論云夫佛地萬德略有二門若從因生起之門 225 X45n0759_p0258b09
報佛功德剎那生滅初師所說且得此門若就息緣 226 X45n0759_p0258b10
歸原之門報佛功德凝然常住後師所說亦得此門 227 X45n0759_p0258b11
隨一一德有此二門二門相通不相違背故其動靜 228 X45n0759_p0258b12
是如來具足如是三種清淨無量等問既就本覺之 229 X45n0759_p0258b13
體佛果之德無色聲之相若約始覺之用有色聲之 230 X45n0759_p0258b14
德者則體用乖角豈得和會以為論宗哉答既一心 231 X45n0759_p0258b15
法界舉體作色亦舉體作空豈其始本德得相違乎 232 X45n0759_p0258b16
以本不異始之本覺故本覺亦有色聲以始不異本 233 X45n0759_p0258b17
之始覺故始覺亦無色聲以始本無二故非有色亦 234 X45n0759_p0258b18
非無色如是無礙為佛果德耳為明此義論中問云 235 X45n0759_p0258b19
若諸佛法身離色相者云何能現色相答曰即此法 236 X45n0759_p0258b20
身是色體故能現於色所謂從本已來色心不二以 237 X45n0759_p0258b21
色性即智故色體無形說名智身以智性即色故說 238 X45n0759_p0258b22
名法身遍一切處所現之色無有分齊等然就亡相 239 X45n0759_p0258b23
歸源之門一類師說無色聲之差別亦得意矣就從 240 X45n0759_p0258b24
性成德之門一類師說有色聲之差別亦得意矣若 241 X45n0759_p0258c01
互偏執無所不非若並得意無所不是並是之義無 242 X45n0759_p0258c02
所不立雙非之宗無所不遣是馬鳴之宗致起信之 243 X45n0759_p0258c03
大趣矣問佛智作境不作境者其義云何何以為論 244 X45n0759_p0258c04
宗耶答唯識論宗云佛果四智各有二用(成事智有諍可知)。 245 X45n0759_p0258c05
其正體智唯親證真如體無作境者也然還照自體 246 X45n0759_p0258c06
故唯識不失其後得智必作影像照心中所現之影 247 X45n0759_p0258c07
然而根本真如遠離愚痴故得云證真如耳但佛果 248 X45n0759_p0258c08
位中四分相緣當可分別若緣舊者非必作影若緣 249 X45n0759_p0258c09
新者必作影像如見分證證自證分等是為緣新如 250 X45n0759_p0258c10
證自證分緣自證分等是為緣舊(基師云爾)測師作多釋 251 X45n0759_p0258c11
(云云)具如唯識疏今此起信論中略有二義一云若 252 X45n0759_p0258c12
就一切理事諸法皆一心所現之通影而論之者若 253 X45n0759_p0258c13
理若事一切境界莫不皆佛心所作何以故法無自 254 X45n0759_p0258c14
性唯心所現故如楞伽經云真如及實際無相及真 255 X45n0759_p0258c15
實聖諦與涅槃我說唯心量論云依一心法有二種 256 X45n0759_p0258c16
門一心真如門二心生滅門等又云以一切法皆從 257 X45n0759_p0258c17
心起妄念而生一切分別即分別自心等華嚴經云 258 X45n0759_p0258c18
心如工畫師畫種種五陰一切世間中無法而不造 259 X45n0759_p0258c19
如心佛亦然如佛眾生然心佛及眾生是三無差別 260 X45n0759_p0258c20
丘龍解云當知諸法佛心所作無有一法離佛心者 261 X45n0759_p0258c21
但諸凡夫未解自作而計為外故是顛倒佛知諸法 262 X45n0759_p0258c22
唯自心作不計為外故成無倒故論本云凡夫二乘 263 X45n0759_p0258c23
心所見者名為應身以不知轉識現故見從外來取 264 X45n0759_p0258c24
色分齊等問若說真如是心所作即此真如成始有 265 X45n0759_p0259a01
法如其真如本來凝然而為識作不應道理答如心 266 X45n0759_p0259a02
習諸相相現於心故說識作諸相之事如是心習離 267 X45n0759_p0259a03
相離相現心故言心作離相之理理既離相故非始 268 X45n0759_p0259a04
有何者菩薩修習唯識觀時若內若外若始終等一 269 X45n0759_p0259a05
切諸相皆習除遣積習純熟妄想都盡絕相之理當 270 X45n0759_p0259a06
心顯現永離能所平等平等非內非外無始無終故 271 X45n0759_p0259a07
不可言始有法若離是心求本有理於一切德都無 272 X45n0759_p0259a08
所得故不可言理是本有但離內外相故言無邊絕 273 X45n0759_p0259a09
始終相故言無始是故理為心作而無始有之過(丘龍 274 X45n0759_p0259a10
云爾)集者云若如唯識宗其正體智雖不作境而還證 275 X45n0759_p0259a11
自性故唯識不失其後得智作影而緣故成准識者 276 X45n0759_p0259a12
真如之理近正智而遠後得理有遠近不應道理又 277 X45n0759_p0259a13
其後得智不應以真理為體但正體智以理可為自 278 X45n0759_p0259a14
體故佛智皆作境也若諸正體智無分別故直證理 279 X45n0759_p0259a15
體其後得智帶分別故作影而緣者如四分中自證 280 X45n0759_p0259a16
分等帶分別故亦作影而可緣證自證分餘例亦爾 281 X45n0759_p0259a17
若雖帶分別而直證自體分者其後得智亦帶分別 282 X45n0759_p0259a18
而直可證自性理若謂理深事淺故自證分帶分別 283 X45n0759_p0259a19
而直證自體後得智證理作影而緣者若爾緣俗不 284 X45n0759_p0259a20
可作影若謂俗事是相分故作影而緣者真如是自 285 X45n0759_p0259a21
性故亦直可證其理既齊何有作不作殊耶若就俗 286 X45n0759_p0259a22
法皆作境緣設微釋難具如和諍論恐煩不列矣二 287 X45n0759_p0259a23
云若就一切諸法皆是無明緣所作之差別一切種 288 X45n0759_p0259a24
智照達諸法如鏡而照非心作境何以故心無自性 289 X45n0759_p0259b01
眾緣所生故論本云當知無明能生一切染法以一 290 X45n0759_p0259b02
切染法皆是不覺相故智度論云諸心心法眾緣所 291 X45n0759_p0259b03
生離唯眾緣和合自性皆不可得當知諸心唯從緣 292 X45n0759_p0259b04
生離眾緣外無別能作故今還說唯緣無心但諸愚 293 X45n0759_p0259b05
夫未達此理遍計諸法皆有自性而其所計永無所 294 X45n0759_p0259b06
有是故說言唯識無塵耳問若離眾緣外無心自性 295 X45n0759_p0259b07
是故說言唯緣無心者彼眾緣法非從緣耶若彼諸 296 X45n0759_p0259b08
緣亦從緣生則不可言唯緣無心答若因若果若色 297 X45n0759_p0259b09
心等一切諸法無不從緣離唯眾緣和合一切皆不 298 X45n0759_p0259b10
可得但為對破唯識之執故且說言唯緣無識耳若 299 X45n0759_p0259b11
執唯緣者亦可遣耳問二義乖角以為杅楯如何和 300 X45n0759_p0259b12
會以為論宗耶集者云一心隨緣總有二義一熏動 301 X45n0759_p0259b13
之義謂一心舉體作真俗之法二熏生之義無明能 302 X45n0759_p0259b14
作諸生滅之法又一心亦有二義一不變義從本以 303 X45n0759_p0259b15
來不生不滅皆唯分別性二隨緣義從本以來生滅 304 X45n0759_p0259b16
起動皆唯依他性若就熏動之義真俗之法皆心所 305 X45n0759_p0259b17
作故論本云依一心法有二種門謂心真如門心生 306 X45n0759_p0259b18
滅門等又云心生滅者依如來藏故有生滅心等又 307 X45n0759_p0259b19
云自性清淨心因無明風動等若就熏生義一切諸 308 X45n0759_p0259b20
法非心所成唯依無明緣所生故故論本云此二種 309 X45n0759_p0259b21
生滅依於無明熏習而有所謂依因依緣依因者不 310 X45n0759_p0259b22
覺義故依緣者妄作境界義故諸凡夫之人無明所 311 X45n0759_p0259b23
隔故親不證法界之體諸佛世尊無明都盡故親證 312 X45n0759_p0259b24
法界之體故如法照達非變作者也又就不變之義 313 X45n0759_p0259c01
唯分別性義諸佛之智更不作境理體不動如理照 314 X45n0759_p0259c02
達若就隨緣義唯依他性義諸佛之心皆作境緣理 315 X45n0759_p0259c03
體動轉唯是一心然如是二門亦一種義皆不妨礙 316 X45n0759_p0259c04
是法界法門之術故以為論宗矣(深有大味思准可知)問唯識 317 X45n0759_p0259c05
論宗說佛果之智其之種子雖本有而現行智是始 318 X45n0759_p0259c06
有也無始法爾有為無漏種子之因及十地萬行之 319 X45n0759_p0259c07
緣所感生故名為修生亦名始有但證理無終有始 320 X45n0759_p0259c08
而無終等(云云)故無本覺之智唯有本有之理今此 321 X45n0759_p0259c09
起信論宗佛果之智有二種智一本覺智二始覺智 322 X45n0759_p0259c10
依何聖教文以為龜鏡立此二智以異於唯識之宗 323 X45n0759_p0259c11
耶答聖教繁廣略引一二一此起信論云此識有二 324 X45n0759_p0259c12
義一覺義二不覺義所謂覺義者對始覺義故說有 325 X45n0759_p0259c13
本覺義乃至以始覺者同本覺故等又下文云從本 326 X45n0759_p0259c14
以來有大智慧光明義遍照法界義乃至過琩F等 327 X45n0759_p0259c15
性德具足等廣說矣二寶性論十種佛性中引華嚴 328 X45n0759_p0259c16
性起云邪定聚眾生身中從本以來有如來日輪光 329 X45n0759_p0259c17
照作未來善根因緣增長白法等三華嚴性起品云 330 X45n0759_p0259c18
邪定聚眾生身中有如來智自然智無師智無礙智 331 X45n0759_p0259c19
等四如來藏經云以佛眼觀眾生婬欲恚癡中有如 332 X45n0759_p0259c20
來身有如來相儼然不動如我今無異等五法界無 333 X45n0759_p0259c21
差別論說灰中火喻等斯等聖教爛然盈目豈無本 334 X45n0759_p0259c22
覺之智唯有始覺之智哉更廣引經論具明斯義如 335 X45n0759_p0259c23
香象法界無差別記并教分記所詮異義度幾更驗 336 X45n0759_p0259c24
古跡以為明證矣。 337 X45n0759_p0260a01
第三建立八識同異門者唯識論中八識心王心所 338 X45n0759_p0260a02
皆別聚別體各從別種子生雖有四分而皆別自種 339 X45n0759_p0260a03
生唯以別從總見相二分依自證起等唯約生滅一 340 X45n0759_p0260a04
分義名為阿賴耶識所以知然者唯識之宗業煩惱 341 X45n0759_p0260a05
所感之果名為異熟果亦名阿賴耶是本無今有故 342 X45n0759_p0260a06
得佛果時皆轉捨而更起圓智所依淨識故第八既 343 X45n0759_p0260a07
爾餘七轉識亦復如是唯阿賴耶識為真異熟餘眼 344 X45n0759_p0260a08
等六識亦是作業有異熟無記之法唯異熟生非真 345 X45n0759_p0260a09
異熟其第七末那唯從名言種子生不作業故無業 346 X45n0759_p0260a10
果之義故不名異熟唯是有覆無記性耳皆七轉識 347 X45n0759_p0260a11
以第八所變以為疏所緣以此所緣為自本質各變 348 X45n0759_p0260a12
影像境以為自親所緣皆別聚別體互不相緣若許 349 X45n0759_p0260a13
相緣者唯識義壞矣第八與第七各互為俱有根無 350 X45n0759_p0260a14
不共根義以常相續轉轉一味一類故第六意識以 351 X45n0759_p0260a15
第七識為不共根生眼等五識以眼等根為不共根 352 X45n0759_p0260a16
生亦六轉識互為俱有根矣其第八識緣三種境謂 353 X45n0759_p0260a17
種子五根器世間等若在欲界時緣狹小境若在色 354 X45n0759_p0260a18
界時緣廣大境若在無色界緣無量境等第七末那 355 X45n0759_p0260a19
唯未轉依位但緣第八見分為我我所第六意識皆 356 X45n0759_p0260a20
緣十八界眼等五識唯綠色等五塵若約三類境分 357 X45n0759_p0260a21
別者第八性境第七帶質第六意識兼三類境若緣 358 X45n0759_p0260a22
現現在五境等名為性境若緣他界無為等名為獨 359 X45n0759_p0260a23
影若緣第八見分為我我所等亦是帶質更作四句 360 X45n0759_p0260a24
而可委釋如下唯識門今起信論中八識心王心所 361 X45n0759_p0260b01
等雖似各別而一心流轉謂依無明之緣動一心之 362 X45n0759_p0260b02
海令起八識之浪浪寂名水水鼓為浪水浪似異而 363 X45n0759_p0260b03
浪水無別八識亦爾隨能似異耳與一心無別所變 364 X45n0759_p0260b04
之境亦雖本質影像各似異而一心圓鏡所現之影 365 X45n0759_p0260b05
耳由此義故香象十門唯識章云其七轉識皆是本 366 X45n0759_p0260b06
識差別功能無別體故楞伽云譬如巨海無有若干 367 X45n0759_p0260b07
相諸識心如是異亦不可得解云既離水無有別浪 368 X45n0759_p0260b08
明離本識無別六七然則此論之宗就生滅不生滅 369 X45n0759_p0260b09
和合而不一異義名阿梨耶動本靜而令流轉是名 370 X45n0759_p0260b10
八識故論云心生滅者依如來藏故有生滅心所謂 371 X45n0759_p0260b11
不生不滅與生滅和合非一非異名為阿梨耶識密 372 X45n0759_p0260b12
嚴經云佛說如來藏以為阿梨耶惡慧不能知藏即 373 X45n0759_p0260b13
阿賴耶識又云如來清淨藏世間阿賴耶如金作指 374 X45n0759_p0260b14
環展轉無差別等問如何不生不滅與生滅和合名 375 X45n0759_p0260b15
為生滅心等耶答依根本無明之力熏一法界之心 376 X45n0759_p0260b16
初令微動是名業識更以無明熏業識心轉令向能 377 X45n0759_p0260b17
見是名轉識又以無明熏轉識心令現境界名為現 378 X45n0759_p0260b18
識此三種識名細生滅在第八位故論云復次依不 379 X45n0759_p0260b19
覺故生三種相與彼不覺相應不離云何為三一者 380 X45n0759_p0260b20
無明業相以依不覺故心動說名為業覺則不動動 381 X45n0759_p0260b21
則有苦果不離因故二能見相以依動故能見不動 382 X45n0759_p0260b22
則無見三者境界相以依能見故境界妄現離見則 383 X45n0759_p0260b23
無境界丘龍釋云此初業相雖有動念而是極細能 384 X45n0759_p0260b24
所未分其本無明當知亦爾如無想論云問此識何 385 X45n0759_p0260c01
相何境答相及境不可分別以體無異等第二轉相 386 X45n0759_p0260c02
雖有能緣而未顯所緣境相直是外向非託境故如 387 X45n0759_p0260c03
攝論云意識緣三世及非三世境是則可知此識所 388 X45n0759_p0260c04
緣境不可知故是約轉相顯本識也第三現相依前 389 X45n0759_p0260c05
轉相能現境界如四卷楞伽云大慧略說有三種識 390 X45n0759_p0260c06
廣說有八相何等為三謂真識現識分別事識譬如 391 X45n0759_p0260c07
明鏡持諸色像現識所現亦復如是等如是等文約 392 X45n0759_p0260c08
於現相以顯本識等次復無明力與境界緣和合熏 393 X45n0759_p0260c09
現識心令起七識中六種麤相故論云以有境界緣 394 X45n0759_p0260c10
故須生六種相云何為六一者智相二相續相三執 395 X45n0759_p0260c11
取相四計名字相五起業相六業繫苦相楞伽經云 396 X45n0759_p0260c12
境界風所動七識波浪轉又丘龍解云初之一相是 397 X45n0759_p0260c13
第七識次四相者在生起識後一相者彼所生果也 398 X45n0759_p0260c14
初智相者是第七識麤中之始始有慧數分別我塵 399 X45n0759_p0260c15
故名智相既經云境界風所動七識波浪轉又論云 400 X45n0759_p0260c16
依於境界心起分別愛與不愛故故第七識緣於本 401 X45n0759_p0260c17
識計以為我緣所現境計為我所而今此論中就其 402 X45n0759_p0260c18
麤相故說依於境界心起等也又其境界不離現識 403 X45n0759_p0260c19
猶如影像不離鏡面此第七識直爾內向計我我所 404 X45n0759_p0260c20
而不計心外有塵故顯揚等論說還緣彼識耳故對 405 X45n0759_p0260c21
但緣本識見分不緣色塵者立比量云此第七能依 406 X45n0759_p0260c22
意識生時必與應同境不共所依故如眼等此比量 407 X45n0759_p0260c23
有法中云意識生時者簡不定過等若無心睡眠等 408 X45n0759_p0260c24
位雖有第七而意識不生名彼同分根故取意識生 409 X45n0759_p0261a01
位以簡不生位故無不定過又有法中置必與字者 410 X45n0759_p0261a02
簡一分相符過謂必取不同緣之時以為量宗設使 411 X45n0759_p0261a03
不取同緣之時者也如因明作法中責取他可勝用 412 X45n0759_p0261a04
若不加勝字者有一分相符過外許劣用故故加勝 413 X45n0759_p0261a05
字而簡一分相符過必與之字亦復如是思准可知 414 X45n0759_p0261a06
有人作法差別相違等者有自教相違等過故是過 415 X45n0759_p0261a07
類耳又有人亦作聖教相違等過者亦違楞伽顯揚 416 X45n0759_p0261a08
等論今此比量之中不用護法之文更違何教以為 417 X45n0759_p0261a09
過哉(此意根量作法丘龍和上處處異出今依基 418 X45n0759_p0261a10
師二障章作如是立耳合喻如常知之)問能 419 X45n0759_p0261a10
依意識緣意根時豈有同緣耶答所依意根亦對自 420 X45n0759_p0261a11
體以有自證分故無過更引對法論十種分別中第 421 X45n0759_p0261a12
二顯現分別者謂六識身及意文以證通緣也具如 422 X45n0759_p0261a13
本起信論記恐繁不集餘五種相等委如本二疏然 423 X45n0759_p0261a14
則此起信論宗所依如來藏不生不滅心與能依生 424 X45n0759_p0261a15
滅心和合非一非異名為八識其唯識宗能依生滅 425 X45n0759_p0261a16
心中取第三現識以為阿賴耶智相識等為七轉識 426 X45n0759_p0261a17
未顯不生滅心若說不生滅心者真如之理亦可許 427 X45n0759_p0261a18
所熏既所熏四義中簡別常法不受熏習何為同哉 428 X45n0759_p0261a19
今此起信論許真如熏習義如下熏習門問何以定 429 X45n0759_p0261a20
知唯識論中取第三現識為所熏識耶答起信論文 430 X45n0759_p0261a21
明現識云何謂能現一切境界猶如明鏡現於色像 431 X45n0759_p0261a22
現識亦爾以一切時任運而起常在前故唯識論中 432 X45n0759_p0261a23
明阿賴耶識云任運睌鄐@切諸法皆阿賴耶識頓 433 X45n0759_p0261a24
現一相彼此文同義亦無異故知唯識之宗取起信 434 X45n0759_p0261b01
論所說第三現識以為阿賴耶由此香象云大乘始 435 X45n0759_p0261b02
教中取生滅一分義以為阿賴耶大乘終教中取緣 436 X45n0759_p0261b03
起生滅不生滅義以為阿賴耶等具如教分記第二 437 X45n0759_p0261b04
緣起六因章並第三卷所詮異義中所說具足丘龍 438 X45n0759_p0261b05
會云或有說者梨耶心即是異熟法但為業惑之所 439 X45n0759_p0261b06
辨生是故業惑盡時本識亦盡然於佛果位亦有福 440 X45n0759_p0261b07
慧二行所感大圓鏡智相應淨識而於二處心義是 441 X45n0759_p0261b08
同以是義說心王至佛果耳或有說者自相心體舉 442 X45n0759_p0261b09
體為彼無明所起而是動靜令起非謂辨無令有是 443 X45n0759_p0261b10
故此心之動因無明起名為業相此動之心本自為 444 X45n0759_p0261b11
心名為自相自相義門不由無明然即此無明所動 445 X45n0759_p0261b12
之心亦有自類相生之義故無自然之過而有不滅 446 X45n0759_p0261b13
之義無明盡時動相隨滅心隨始覺還歸本源或有 447 X45n0759_p0261b14
說者二師所說皆有道理皆依聖典之所說故初師 448 X45n0759_p0261b15
所說得瑜伽意後師義者得起信意當知二義皆不 449 X45n0759_p0261b16
可說雖不可說而亦可說以雖非然而非不然故問 450 X45n0759_p0261b17
既云雖不可說而亦可說者約可說之義二論相乖 451 X45n0759_p0261b18
如何和會以為論宗耶答業惑所辨生之果是辨無 452 X45n0759_p0261b19
令有是異熟果名阿賴耶是約經可思議熏因果及 453 X45n0759_p0261b20
論境界熏亦熏生義所說矣其無明所動轉之心是 454 X45n0759_p0261b21
動靜令起是業相識名阿賴耶者約經不思議熏因 455 X45n0759_p0261b22
果及論無明熏亦熏動義所明矣然又不異末之本 456 X45n0759_p0261b23
故不思議熏不異於可思議熏以末不異本之末故 457 X45n0759_p0261b24
可思議熏不異於不思議熏故唯識論唯取業惑所 458 X45n0759_p0261c01
感義邊以為阿賴耶未明不思議熏義以不說隨緣 459 X45n0759_p0261c02
真如故今此起信論正取無明所動義邊以為阿梨 460 X45n0759_p0261c03
耶兼亦取業惑所生義以具明二因果故又委說不 461 X45n0759_p0261c04
變真如隨緣真如義故良有深味思准可知問此起 462 X45n0759_p0261c05
信論宗說八識心王雖似各別而一心所動故無別 463 X45n0759_p0261c06
體唯隨其功用分八識者其五十一心所亦一心所 464 X45n0759_p0261c07
流故離於心王無別體耶若無別體者丘龍判云八 465 X45n0759_p0261c08
識心王是從一心所來故隨其流處皆作心王其一 466 X45n0759_p0261c09
心是為諸法宗源故其心所等是無明處來皆取塵 467 X45n0759_p0261c10
別相隨其流處皆作心所其本無明執差別相故是 468 X45n0759_p0261c11
非主義故然則心王雖云一心而心所是可有別體 469 X45n0759_p0261c12
答汎論生滅不生滅法皆有非一非異義就非一之 470 X45n0759_p0261c13
義且分心王心所別義若約不異義五十一心所皆 471 X45n0759_p0261c14
八識心王差別功能隨能異分耳七轉識亦是本識 472 X45n0759_p0261c15
差別功能隨能開七本識皆是如來藏真心差別功 473 X45n0759_p0261c16
能隨能異聞耳由此義故涅槃經云一味之藥隨其 474 X45n0759_p0261c17
流處有種種味而其真味亭留在山又香象十種唯 475 X45n0759_p0261c18
識章云三攝數歸王故說唯識以彼心所從於心王 476 X45n0759_p0261c19
無自體故四以末歸本故說唯識謂七轉識皆是本 477 X45n0759_p0261c20
識差別功能無別體故五攝相歸性故說唯識謂此 478 X45n0759_p0261c21
八識皆無自體唯是如來藏平等顯現餘相皆盡等 479 X45n0759_p0261c22
各引證文廣明其義委本識章及十門唯識要彰裁 480 X45n0759_p0261c23
繁以任窮達矣。 481 X45n0759_p0261c24
第四建立唯識同異門者唯識論中為除遍計所執 482 X45n0759_p0262a01
心外之境存依他識內之分明唯識理以為正義謂 483 X45n0759_p0262a02
八識及諸心所并所變相分本影具足以第八識頓 484 X45n0759_p0262a03
現一相為本質境以七轉識所變相分為影像之境 485 X45n0759_p0262a04
本質之境其七識是雖同為疏所緣而影像之境則 486 X45n0759_p0262a05
是別聚以能變七識此別體故各以自所變影為親 487 X45n0759_p0262a06
所緣就此親所緣之境以說唯識之理非約疏所緣 488 X45n0759_p0262a07
之境以親所緣之境各互不相緣故若許通緣者唯 489 X45n0759_p0262a08
識雜亂矣若約八識分別唯識者就第八識有通有 490 X45n0759_p0262a09
別別者唯約所緣以辨識然則五根所依及有漏諸 491 X45n0759_p0262a10
種子并外器世間此三種法是異熟識所變所緣故 492 X45n0759_p0262a11
約此法以辨唯識能緣之外無所緣故所謂通者約 493 X45n0759_p0262a12
不相離義以說唯識然則七識及無漏種子并無為 494 X45n0759_p0262a13
法等此三種法不離第八故亦名唯識故唯識論云 495 X45n0759_p0262a14
無漏種子雖依附此識而非此識性攝故非所緣雖 496 X45n0759_p0262a15
非所緣而不相離如真如性不違唯識然不得說唯 497 X45n0759_p0262a16
塵無識識本塵末故其有漏意識見緣一切法皆現 498 X45n0759_p0262a17
影像故名唯識其有漏五識緣五塵及末那識緣第 499 X45n0759_p0262a18
八見分亦現影而緣故名唯識然意識末那即有二 500 X45n0759_p0262a19
義一相分是見分所變還以見分為體故名唯識二 501 X45n0759_p0262a20
所計外塵都無所有故名唯識但是二種識為能遍 502 X45n0759_p0262a21
計能與二執相應計有外塵故第八及五識是不起 503 X45n0759_p0262a22
執故不為能遍計如下建立執障門若無漏八識緣 504 X45n0759_p0262a23
真如時親緣著本性而真如是無分別智通體故還 505 X45n0759_p0262a24
緣自體故唯識若緣俗法時現影而緣故名唯識然 506 X45n0759_p0262b01
大乘基師略存五重以明唯識一遣虛存實識謂遍 507 X45n0759_p0262b02
計所執情有理無唯虛妄起都無體用故名唯識遣 508 X45n0759_p0262b03
空其性依他圓成理有情無諸法實體故名二智境 509 X45n0759_p0262b04
存有其性故成唯識云總顯一切有情各有八識六 510 X45n0759_p0262b05
位心心所所變相見分位差別及彼空理所顯真如 511 X45n0759_p0262b06
識自相故識相應故二所變故三分位故四實性故 512 X45n0759_p0262b07
如是諸法皆不離識總立識名唯言但遮愚夫所執 513 X45n0759_p0262b08
定離諸識實有色等二捨濫留純識雖觀事理皆不 514 X45n0759_p0262b09
離識然此內識有境有心心起心託內境生故唯識 515 X45n0759_p0262b10
言唯不言唯境成唯識云識唯內有境亦通外恐濫 516 X45n0759_p0262b11
外故但言唯識三攝末歸本識心內所取境界顯然 517 X45n0759_p0262b12
內能所心作用亦爾此見相分俱依識有離識自體 518 X45n0759_p0262b13
本來必無故成唯識說變謂識體轉似二分相見俱 519 X45n0759_p0262b14
依自體起故四隱劣顯勝識非但心自體能變似彼 520 X45n0759_p0262b15
見相二現亦貪信等心所自體亦各能變似自見相 521 X45n0759_p0262b16
現以心勝故說心似二現故但云唯心心所劣故隱 522 X45n0759_p0262b17
而不說故莊嚴論云許心似二現如是似貪等或似 523 X45n0759_p0262b18
於信等無別染善法等五遣相證性識識言所表具 524 X45n0759_p0262b19
有理事事為相用遣而不取理為性體應求作證勝 525 X45n0759_p0262b20
鬘經說自性清淨心等故如是雖遣虛存實捨濫留 526 X45n0759_p0262b21
純攝末歸本隱劣顯勝攝相歸性說唯識而心王心 527 X45n0759_p0262b22
所是別種生故是別體見相二分依自體起而四分 528 X45n0759_p0262b23
依他各有自體皆別種生然相見種或同或異若同 529 X45n0759_p0262b24
種者即一識體轉似相見二分而生如一蝸牛變生 530 X45n0759_p0262c01
二角若別種者體轉似見轉相分種亦似相起似彼 531 X45n0759_p0262c02
非實故立似名相別有種何名識變由心分別相方 532 X45n0759_p0262c03
生故然此三法種基樞要判云護法正義質影見三 533 X45n0759_p0262c04
三性種子繫未必同隨所應故故總頌曰。 534 X45n0759_p0262c05
 性境不隨心  獨影唯從見  帶質通情本 535 X45n0759_p0262c06
 性種等隨應 536 X45n0759_p0262c07
釋云總攝諸境有其三類一者性境諸真法體名為 537 X45n0759_p0262c08
性境色是真色心實是心此真實法不定隨心三性 538 X45n0759_p0262c09
不定如實五塵唯無記性不隨能緣五識通三性故 539 X45n0759_p0262c10
亦不隨心同於一界繫如第八識是一界繫所緣種 540 X45n0759_p0262c11
子通三界繫身在下界起二通時緣天眼耳身在上 541 X45n0759_p0262c12
地眼耳二識見欲界境二禪已上眼耳身識緣自地 542 X45n0759_p0262c13
境識初禪繫境自地繫太賢集云基唯識疏出二解 543 X45n0759_p0262c14
一云同此一云初禪三識取上色等不異界故同初 544 X45n0759_p0262c15
禪繫(如是等類亦不通心一種所生由見相種各 545 X45n0759_p0262c16
別體故五聚法中心心所色此等法或時有實用 546 X45n0759_p0262c16
故必有各別法爾種子若心緣彼分明現前不待推 547 X45n0759_p0262c17
求亦非過未純以自種相分體生不關他種名性境 548 X45n0759_p0262c17
轉識 549 X45n0759_p0262c17
中影雖無實用純自因生名為真實法樞要後文緣 550 X45n0759_p0262c18
他地法無自本質然准此文從別種生識現初禪境 551 X45n0759_p0262c18
自地 552 X45n0759_p0262c18
繫繫不隨心此文定故彼若以他法為質彼見何緣 553 X45n0759_p0262c19
自無質故謂生上界不起定通亦得明見下地諸色 554 X45n0759_p0262c19
下色 555 X45n0759_p0262c19
非自業及定通果故)二者獨影之境唯從見分性繫種子皆定 556 X45n0759_p0262c20
同故知第六識緣龜毛空華石女兒無為他界所有 557 X45n0759_p0262c21
諸境如是等類皆是隨心無別體用假境攝故名為 558 X45n0759_p0262c22
獨影(太賢集云且龜毛等無法爾種子〔名〕有 559 X45n0759_p0262c23
法爾應如色等或時容有生本法故無為亦爾其他 560 X45n0759_p0262c23
561 X45n0759_p0262c23
法雖有容生下染緣上〔亦〕不分明但以名字推 562 X45n0759_p0262c24
求而盧無力〔繫〕發上種生影但以分別所立之 563 X45n0759_p0262c24
影種無從見性 564 X45n0759_p0262c24
繫必同非上緣上分明取故此中等取密蘊計我法 565 X45n0759_p0263a01
漏無漏類眾多故言等也種子六義引自果者屬正 566 X45n0759_p0263a01
生門 567 X45n0759_p0263a01
非傍生故不相違也)三者帶質之境謂此影像有實本質如因 568 X45n0759_p0263a02
中第七所變相分得從本質是無覆無記等亦從見 569 X45n0759_p0263a03
少分是右覆所攝亦得說言從本質種生亦得說言 570 X45n0759_p0263a04
從見分種生義不定(太賢集云非現證境推求力 571 X45n0759_p0263a05
生故從見種說通有覆而有本質 572 X45n0759_p0263a05
似質而生故從質種說通無有覆以得熏生本質種 573 X45n0759_p0263a06
故問能熏之影既通二性所熏種子亦應通二既六 574 X45n0759_p0263a06
義中 575 X45n0759_p0263a06
種現性同所生賴耶豈通有覆答唯從質分熏種非 576 X45n0759_p0263a07
餘從見之分如獨影故謂從見種故不熏質不似見 577 X45n0759_p0263a07
故亦 578 X45n0759_p0263a07
不熏見其無覆邊從本質種似本而起得熏本質未 579 X45n0759_p0263a08
詳決云六七我執無所似故名為獨影唯染不熏第 580 X45n0759_p0263a08
八識 581 X45n0759_p0263a08
種不同性故非也行相雖倒有質質影都無所爾不 582 X45n0759_p0263a09
應理故)性種等隨應者隨應 583 X45n0759_p0263a09
是不定義有二隨應一義顯三境諸心聚生有唯有 584 X45n0759_p0263a10
一有有二合有三同聚有一者如前已說有二合者 585 X45n0759_p0263a11
如第八識緣自地散境心王所緣是初性境心所所 586 X45n0759_p0263a12
緣是獨影境(太賢集云心所所緣是獨影者任運 587 X45n0759_p0263a13
酬業隨識而轉麤細既等無勝助緣唯自 588 X45n0759_p0263a13
見分似彼而生異熟五識自性麤動有勝助力謂同 589 X45n0759_p0263a14
境根同緣意識由此擊發本識中種令生自心現行 590 X45n0759_p0263a14
相分 591 X45n0759_p0263a14
若種子影純從種生應成現行相不相似既似種故 592 X45n0759_p0263a15
從心別起唯此五數唯獨影此師意也)五識 593 X45n0759_p0263a15
所緣自地五塵是初性境亦得是帶質之境如第六 594 X45n0759_p0263a16
識緣過未五蘊得是獨影亦得說是帶質之境熏成 595 X45n0759_p0263a17
種子生本質故(太賢集云五識所緣實唯性境心 596 X45n0759_p0263a18
託本生假名帶質雖言帶質性不交雜 597 X45n0759_p0263a18
不待推求分明現證自種子生不從見故緣過未蘊 598 X45n0759_p0263a19
現無本質假名獨影而從過未質種而生熏生彼類 599 X45n0759_p0263a19
故帶 600 X45n0759_p0263a19
質攝由分別力不名性境且如金剛心所現鏡智影 601 X45n0759_p0263a20
無現本質名為獨影然從境智法爾種生熏自新種 602 X45n0759_p0263a20
亦名 603 X45n0759_p0263a20
帶質證師云由帶現在有漏〔八五〕緣未來故得 604 X45n0759_p0263a21
熏無漏作鏡智種若無現在自類法者不熏彼種非 605 X45n0759_p0263a21
也有漏為 606 X45n0759_p0263a21
質熏無漏種現相違故第八識慧等心所既無種現 607 X45n0759_p0263a22
質應不熏故意識品種所生獨影熏生第八不應理 608 X45n0759_p0263a22
故他 609 X45n0759_p0263a22
法為質種不相關不共內法不〔託〕熏故)有三 610 X45n0759_p0263a23
合者如因第八緣定果色 611 X45n0759_p0263a23
心心所緣唯是獨影心王所緣是實性境亦得說為 612 X45n0759_p0263a24
帶質之境第六所變定果之色為本質故(太賢集云隨定所思 613 X45n0759_p0263b01
金銀等影果色隨起假名帶質有說同時一種通生 614 X45n0759_p0263b02
境果二色名為帶質不同眼識中影與質各別種生 615 X45n0759_p0263b02
名性 616 X45n0759_p0263b02
境故非也勿無漏定所引之果必異種生非帶質故 617 X45n0759_p0263b03
業所生器雖他為質種不相關不名帶質定果不爾 618 X45n0759_p0263b03
定境 619 X45n0759_p0263b03
熏果色故)二者又性種等隨應者顯上三境隨其所應或 620 X45n0759_p0263b04
性雖同而繫種不同如在下地緣上天眼耳或繫雖 621 X45n0759_p0263b05
同性種不同如五識緣自界五塵或種雖同而繫不 622 X45n0759_p0263b06
同約聚論之即有一法論之即無如第八識聚心所 623 X45n0759_p0263b07
所緣與見同種心王所緣而繫不同(云云)(太 624 X45n0759_p0263b08
賢集云以何為證 625 X45n0759_p0263b08
有此三境照師云唯無聖教正理為量和上云瑜伽 626 X45n0759_p0263b09
七十三說復有餘二種相先分別所生及相所生共 627 X45n0759_p0263b09
所成 628 X45n0759_p0263b09
相云何影像相謂遍計所起勝解所現非住本性相 629 X45n0759_p0263b10
解云先分別生謂能緣相相所生者性境共所成者 630 X45n0759_p0263b10
帶質 631 X45n0759_p0263b10
也影像相者獨影也就由他種生言非住本相)則 632 X45n0759_p0263b11
師云見相定別種生各別 633 X45n0759_p0263b11
熏故如成唯識云謂七轉識及彼相應所變相見性 634 X45n0759_p0263b12
界地等除佛果善極劣無記餘熏本識生自類種基 635 X45n0759_p0263b13
師會云此論總相非委細爾又性界等無別體種但 636 X45n0759_p0263b14
見分力自體傍用熏能緣種性界不雜也證師云緣 637 X45n0759_p0263b15
一切無百法之體心有所無不離色等故與見分必 638 X45n0759_p0263b16
不同體強分別心緣無法等所現相分必具四義既 639 X45n0759_p0263b17
自熏種何從見生(太賢集云此不應理無法影若 640 X45n0759_p0263b18
從所無色等種生非無影故若無法 641 X45n0759_p0263b18
爾影必無力非能〔生〕故設有生影法爾何失由 642 X45n0759_p0263b19
此熏生自類〔影像〕解云理有不盡如何羅漢緣 643 X45n0759_p0263b19
煩惱若不從見 644 X45n0759_p0263b19
以何種生若有自種羅漢應生染法種故佛緣生死 645 X45n0759_p0263b20
及二乘法無彼種故唯名獨影爾時無生相分故) 646 X45n0759_p0263b20
647 X45n0759_p0263b20
者判云如是雖分別三類境明唯識理而不遣內相 648 X45n0759_p0263b21
見若遣內相見者約真許俗空若許內俗者與清辨 649 X45n0759_p0263b22
同故唯識之宗雖云唯識而存相見是為正義除依 650 X45n0759_p0263b23
他相而歸識體者是不正義等矣今此起信論中心 651 X45n0759_p0263b24
心所雖差別而皆是一心之流轉謂一心法界隨無 652 X45n0759_p0263c01
明緣最初微動名為業識乃至起麤執分別名分別 653 X45n0759_p0263c02
事識即從無明氣還生心所取塵別相是名數法故 654 X45n0759_p0263c03
其一心功能流成心心所等法更無自體皆是一心 655 X45n0759_p0263c04
所顯現也能緣既爾所緣亦爾本質影像雖差別而 656 X45n0759_p0263c05
現識所現離現識而無別體故故初雖存見相明唯 657 X45n0759_p0263c06
識義然所變相分無別自種生能見識生帶彼影起 658 X45n0759_p0263c07
故除相分而存能緣以明唯識義矣然亦其能緣雖 659 X45n0759_p0263c08
王數差別而數離心王而無體性是心王差別功能 660 X45n0759_p0263c09
以許彼亦是心所變故故攝數歸王說唯識義矣然 661 X45n0759_p0263c10
亦心王本末差別其末七轉識皆是本識差別功能 662 X45n0759_p0263c11
無別體故故攝末歸本以明唯識義矣然亦其本識 663 X45n0759_p0263c12
是無明所動之相是所動之相有三種相所謂業相 664 X45n0759_p0263c13
見相現相也現相者是見相之所現見相者是業相 665 X45n0759_p0263c14
之所現也業相者是真心所現真心之外無別體性 666 X45n0759_p0263c15
唯是如來藏平等顯現餘相皆盡故名唯識故楞伽 667 X45n0759_p0263c16
云不壞相有八無相亦無相又論中云如菩薩地盡 668 X45n0759_p0263c17
滿足方便一念相應覺心初起心無初相以遠離微 669 X45n0759_p0263c18
細念故得見心性心即常住名究竟覺等也其既盡 670 X45n0759_p0263c19
相而窮性性隨相而流轉謂如來藏不守自性隨緣 671 X45n0759_p0263c20
顯現八識心王心數相見種現故名唯識其所現相 672 X45n0759_p0263c21
是如來藏舉體顯現但雖隨緣成辨諸事而其自性 673 X45n0759_p0263c22
本不生不滅此則理事混融無礙是故一心二諦皆 674 X45n0759_p0263c23
無障礙故名唯識由斯論中為明上義說云以一切 675 X45n0759_p0263c24
法皆從心起妄念而生一切分別即分別自心心不 676 X45n0759_p0264a01
見心無相可得又云是故一切法如鏡中像無體可 677 X45n0759_p0264a02
得唯心虛妄心生則種種法生等又下文云從本已 678 X45n0759_p0264a03
來色心不二以色性即智故色體無形說名智身以 679 X45n0759_p0264a04
智性即色說名法身等此則明事理混融無礙之義 680 X45n0759_p0264a05
欲明如斯等義香象和上括一代之聖教略開十門 681 X45n0759_p0264a06
之唯識一相見俱存故說唯識(是護法正義委如前說)二攝相 682 X45n0759_p0264a07
歸見故說唯識(是親光論師等義)三攝數歸王 683 X45n0759_p0264a08
故說唯識(是無 684 X45n0759_p0264a08
著菩薩等義)四以末歸本故說唯識五攝相歸性故說唯 685 X45n0759_p0264a09
識六轉真成事故說唯識七理事混融故說唯識(已上 686 X45n0759_p0264a10
四門是馬鳴堅慧等菩薩義)八融事相入故說唯識謂由理性圓 687 X45n0759_p0264a11
融無礙以理成事事亦鎔融互不相礙或一入一切 688 X45n0759_p0264a12
一切入一無所障礙故名唯識九全事相即故說唯 689 X45n0759_p0264a13
識謂依理之事事無別事理既無此彼之異全事亦 690 X45n0759_p0264a14
一即一切故名唯識十帝網重重故說唯識謂一中 691 X45n0759_p0264a15
有一切彼一切中復一有一切既爾一門中如此重 692 X45n0759_p0264a16
重不可窮盡餘一一門各皆如是如因陀羅網重重 693 X45n0759_p0264a17
影現皆是心識如來藏法性圓融故令彼事相如是 694 X45n0759_p0264a18
無礙廣如華嚴經說(已上三門明華嚴別教唯識 695 X45n0759_p0264a19
道理非起信論正所宗耳)此 696 X45n0759_p0264a19
十門唯識具引聖教委配諸宗廣如其十門唯識章 697 X45n0759_p0264a20
問諸論師等說心所現影各有差別皆有本質耶答 698 X45n0759_p0264a21
若准香象華嚴探玄記總有四句一唯本無影如小 699 X45n0759_p0264a22
乘教以無唯識變現等故達磨多羅等諸論師多立 700 X45n0759_p0264a23
此義(然其小乘全不說無影者唯不云相分名為 701 X45n0759_p0264a24
行相耳以未說唯識故)二亦本亦影 702 X45n0759_p0264a24
如大乘始教等護法論師等皆立此義三唯影無本 703 X45n0759_p0264b01
如大乘終教等龍軍堅慧等諸論師並立此義四非 704 X45n0759_p0264b02
本非影如大乘頓教等龍樹等宗多立此義問此起 705 X45n0759_p0264b03
信論意上十門唯識并此四句宗中說何唯識以為 706 X45n0759_p0264b04
論宗耶答若唯論一心二門兼取十門中前七門此 707 X45n0759_p0264b05
四句中後三句宗為論宗矣若正取論宗者十門之 708 X45n0759_p0264b06
中中間四門四句之中唯影無本宗是也問如何得 709 X45n0759_p0264b07
知此論之宗有兼正耶答集者云一心法界以離靜 710 X45n0759_p0264b08
性以離動性以離靜性故動作萬像以離動性故本 711 X45n0759_p0264b09
來寂靜以動作萬像故流成梨耶等心王心數等差 712 X45n0759_p0264b10
別之法作色處法處等差別之境此差別之境是一 713 X45n0759_p0264b11
心之所現故對一心之鏡為一鏡之影此名通影是 714 X45n0759_p0264b12
一心所現之通影對一心所流之八識名為別影譬 715 X45n0759_p0264b13
如一圓鏡所照之影望於一鏡名一鏡影各望諸緣 716 X45n0759_p0264b14
名為柱影等其別門影以有別相故以賴耶所變之 717 X45n0759_p0264b15
影以為本質為疏所緣以七識所變之影以為影像 718 X45n0759_p0264b16
名親所緣心所緣各有親疏即本質境離轉識見轉 719 X45n0759_p0264b17
識之見非賴耶之所變亦望七識之見所緣不離故 720 X45n0759_p0264b18
相見俱存立唯識義護法論師所宣寄此義矣然別 721 X45n0759_p0264b19
門影像離通門影都無自相唯於一心所現一味影 722 X45n0759_p0264b20
像相望似異故別門影像以通門影像為其自體通 723 X45n0759_p0264b21
門影像即以梨耶正體為其體性以別門影望七轉 724 X45n0759_p0264b22
識亦復如是以見為體譬如臨油缽時面白影黑相 725 X45n0759_p0264b23
見亦爾見隨緣而似色相耳除相歸見唯識自彰相 726 X45n0759_p0264b24
見同種之種不明而自照親光等論師相分虛而見 727 X45n0759_p0264c01
分實且得此理矣非但所變之影不異於心體其心 728 X45n0759_p0264c02
所法亦心王所緣更無別體故攝數歸王明唯識理 729 X45n0759_p0264c03
故莊嚴論第五卷述求品云種種心光起如是種種 730 X45n0759_p0264c04
相光體非體故不得彼法實釋論釋曰種種心光起 731 X45n0759_p0264c05
如是種種相者種種心光即是種種事相或異時起 732 X45n0759_p0264c06
或同時起異時起者謂貪光瞋光等同時起者信光 733 X45n0759_p0264c07
進光等光體非體故不得彼法實者如是染位心數 734 X45n0759_p0264c08
淨位心數唯有光相而非光體是故世尊不說彼為 735 X45n0759_p0264c09
真實之法已說求唯識等既有光相而無光體更以 736 X45n0759_p0264c10
何為體故以心王為體等故名唯識非直心數離心 737 X45n0759_p0264c11
王而無體性七轉識亦離本識無體性故名唯識故 738 X45n0759_p0264c12
楞伽云識藏海常住境界風所動種種諸識浪騰躍 739 X45n0759_p0264c13
而轉生乃至異不可得豈離水而有別浪哉七識亦 740 X45n0759_p0264c14
爾思准之非但離本識而無七識亦本識之相離如 741 X45n0759_p0264c15
來藏都無體性故唯識故密嚴經云如來清淨藏世 742 X45n0759_p0264c16
間阿賴耶如金作指環展轉無差別委釋此喻如法 743 X45n0759_p0264c17
界無差別論香象記見之總為明如是唯識淺深道 744 X45n0759_p0264c18
理論云依一心法有二種門一心真如門二心生滅 745 X45n0759_p0264c19
門此二種門各攝一切世間出世間法以此二種門 746 X45n0759_p0264c20
不相離故等餘門如前問前四句宗中唯影無本是 747 X45n0759_p0264c21
論正宗者所變之影還以能緣之心可為其質譬如 748 X45n0759_p0264c22
油缽之影還以面而為本質豈唯影無質哉答一切 749 X45n0759_p0264c23
眾生及如來皆是一心所現之影故云唯識無質耳 750 X45n0759_p0264c24
故論云凡夫二乘心所見者名為應身以不知轉識 751 X45n0759_p0265a01
現故見從外來取色分齊不能盡知故又大瓔珞經 752 X45n0759_p0265a02
云自見己身當果諸佛摩頂說法身心別行不可思 753 X45n0759_p0265a03
議又華嚴頌曰。 754 X45n0759_p0265a04
 若人欲求知  三世一切佛  應當如是觀 755 X45n0759_p0265a05
 心造諸如來 756 X45n0759_p0265a06
問小乘之中亦心中影像名為行相即心中所攝如 757 X45n0759_p0265a07
鏡中影即鏡所攝豈但無影像耶答雖名行相而不 758 X45n0759_p0265a08
稱相分未明唯識變現之理故故云無影耳思准之。 759 X45n0759_p0265a09
  760 X45n0759_p0265a10
大乘起信論同異略集本 761 X45n0759_p0265a11

 

 

 

 

 

          網頁版大藏經之資料來源:中華電子佛典協會

             以下是資料來源的相關訊息:

【經文資訊】卍新纂續藏經 第四十五冊 No. 759《起信論同異集》

【版本記錄】CBETA 電子佛典 V1.3 (Big5) 普及版,完成日期:2007/08/15

【編輯說明】本資料庫由中華電子佛典協會(CBETA)依卍新纂續藏經所編輯

【原始資料】CBETA 人工輸入,CBETA 掃瞄辨識

【其它事項】本資料庫可自由免費流通,詳細內容請參閱【中華電子佛典協會版權宣告】(http://www.cbeta.org/copyright.htm)

=========================================================================

# 卍 Xuzangjing Vol. 45, No. 759 起信論同異集

# CBETA Chinese Electronic Tripitaka V1.3 (Big5) Normalized Version, Release Date: 2007/08/15

# Distributor: Chinese Buddhist Electronic Text Association (CBETA)

# Source material obtained from: Input by CBETA, OCR by CBETA

# Distributed free of charge. For details please read at http://www.cbeta.org/copyright_e.htm

=========================================================================

大乘起信論同異略集本

本經佛學辭彙一覽(共 437 條)

一切世間

一切有情

一切法

一切時

一切智

一切諸法

一心

一如

一即一切

一念

一法

一法界

一相

一異

七轉識

七識

二心

二因

二行

二空

二門

二乘

二執

二智

二義

二障

二諦

二禪

二識

二邊

八不

八相

八智

八識

八識心王

十八界

十方

十地

三分

三世

三身

三性

三法

三界

三智

三無差別

三境

三種相

三種清淨

三際

三識

下地

上界

凡夫

大定

大定

大定智悲

大乘

大圓鏡智

小乘

不生

不生不滅

不共法

不變真如

中有

中道

中道第一義諦

五法

五法

五根

五陰

五塵

五境

五識

五蘊

內證

六因

六業

六識

分位

分別

分別智

分證

天眼

幻有

心心

心王

心生滅門

心光

心佛

心佛及眾生是三無差別

心性

心所

心法

心量

心緣

心識

方便

比量

世尊

世間

世間法

出世

出世間

出世間法

功德

四大

四分

四門

四相

四智

平等

平等性智

本識

本覺

本覺智

末那識

正覺

生死

生身

生相

生滅

示現

任運

共法

同相

名相

名數

因位

因明

因果

因陀羅

因陀羅網

因緣

妄心

妄念

妄想

如來

如來藏

如法

如理

如實

如實不空

如實空

成所作智

有色

有作

有法

有為

有為法

有為空

有為無漏

有情

有間

有漏

有覆無記

牟尼

自在

自性

自性清淨心

自相

自證

自證分

自體分

色心

色即是空

色界

色相

色處

色塵

色蘊

行相

佛地

佛性

佛果

佛法

佛眼

佛智

佛說

作業

別相

別教

別境

利他

妙觀

妙觀察智

我所

我執

沙門

見性

見道

見道位

貝葉

身心

身識

事相

事理

依他

來果

受用身

始覺

定智

定聚

念念

性心

性空

性相

性德

所作

所緣

明處

果位

果果

果德

法佛

法身

法身本有

法性

法性

法門

法界

法處

法滅

法爾

法體

直心

空大

空即是色

初禪

金剛

金剛心

阿梨耶識

阿賴耶

阿賴耶識

非情

俗智

俗諦

剎那

剎那生滅

剎那無常

帝網

後得智

染法

染緣

流轉

界地

界如

相分

相好

相即

相應

苦果

首楞嚴

修生

修多羅

差別

根本無明

涅槃

真心

真如

真如法身

真如隨緣

真性

真法

真空

真俗

真理

真智

真識

能所

起業相

馬鳴

假名

偏執

唯心

唯識

唯識宗

唯識觀

國土

寂靜

常住

教相

欲界

清淨

清淨心

淨心

淨佛

理事

理具

理性

理論

理體

現行

現前

現識

現證

畢竟空

畢竟無

異熟

異熟生

異熟果

異熟識

眾生

眼識

第一義

第一義諦

第七識

第八識

第六意識

第六識

終教

莊嚴

傍生

報佛

惡取空

智光

智度

智相

智智

智境

智慧

智慧光

智證

無生

無自性

無色界

無作

無始

無所有

無明

無為

無相

無倒

無師智

無記

無常

無量

無間

無漏

無盡

無礙

無礙智

等心

等智

善法

善根

菩提

菩薩

華嚴

虛妄

虛空

傳燈

圓成

圓音

圓融

圓覺

愚痴

意根

意樂

意識

業有

業繫

業識

楞伽

滅法

煩惱

瑜伽

萬行

經論

聖典

聖教

聖諦

道理

達磨

過去

過未

頓教

境智

實有

實性

實空

實相

實際

對法

對治

睡眠

種子

種性

種智

種識

說法

說通

增長

摩頂

緣心

緣生

緣成

緣起

緣理

諸佛

諸宗

諸法

諸相

器世間

親緣

賴耶

賴耶識

隨緣

隨緣真如

隨類

龍樹

應身

總相

薩婆若

轉識

離相

壞相

羅漢

識心

識身

識藏

識變

證法

證智

顛倒

寶性

覺心

覺性

覺者

覺照

瓔珞

護法

變化

體用

體性

體空

體相