1 X45n0759_p0265a12
  2 X45n0759_p0265a13
  3 X45n0759_p0265a14
大乘起信論同異略集末 4 X45n0759_p0265a15
  5 X45n0759_p0265a16
第五建立熏習同異門者唯識論中具足四義方成 6 X45n0759_p0265a17
所熏亦具足四義方成能熏具足六義方成熏習種 7 X45n0759_p0265a18
子果以具足四義方成所熏故異熟心王以為所熏 8 X45n0759_p0265a19
非三性七識及無為等亦具四義方成能熏故唯三 9 X45n0759_p0265a20
性七識見相以為能熏非異熟心及真如等言所熏 10 X45n0759_p0265a21
四義者如成唯識第二云一堅住性若法始終一類 11 X45n0759_p0265a22
相續能持習氣乃是所熏此遮轉識及聲風等性不 12 X45n0759_p0265a23
堅住故非所熏二無記性若法平等無所違逆能容 13 X45n0759_p0265a24
習氣乃是所熏此善染勢力強盛無所容納故非所 14 X45n0759_p0265b01
熏由此如來第八淨識唯帶舊種非新受熏三可熏 15 X45n0759_p0265b02
性若法自在性非堅密能受習氣乃是所熏此遮心 16 X45n0759_p0265b03
所及無為法依他堅密故非所熏四與能熏共和合 17 X45n0759_p0265b04
性若與能熏同時同處不離不即乃是所熏此遮他 18 X45n0759_p0265b05
身剎那前後無和合義故非所熏唯異熟識具此四 19 X45n0759_p0265b06
義可是所熏而彼七識等不具四義故非所熏問與 20 X45n0759_p0265b07
第八相應五數心所若所熏若能熏耶答西方有諍 21 X45n0759_p0265b08
一難陀論師云心所亦是與王同所熏頌說亦如是 22 X45n0759_p0265b09
言故俱從主心王唯第八心王聖教之中為所熏耳 23 X45n0759_p0265b10
二護法論師云心雖為所熏而心所是非所熏亦非 24 X45n0759_p0265b11
能熏若許所熏者一有情可有六種之體以有所熏 25 X45n0759_p0265b12
六處故種子亦六故若許能熏者與心王同無覆無 26 X45n0759_p0265b13
記如何得熏耶不具能熏四義故問若爾難陀設徵 27 X45n0759_p0265b14
難云若七轉識皆是能熏從能熏別種子亦七如何 28 X45n0759_p0265b15
得成一種耶護法釋之雖能熏別而所熏是一故成 29 X45n0759_p0265b16
一果耳難陀例云我亦如是雖所熏六而從主心王 30 X45n0759_p0265b17
為一種子成一果耳如是例釋其理齊等但唯識之 31 X45n0759_p0265b18
宗護法之義是為正義問第八識有四分何分正為 32 X45n0759_p0265b19
所熏耶答玄隆師云以自證分正為所熏是識體故 33 X45n0759_p0265b20
等(云云)言能熏四義者亦如論云一有生滅若法非 34 X45n0759_p0265b21
常能有作用生長習氣乃是能熏此遮無為前後不 35 X45n0759_p0265b22
變無生長用故非能熏(與起信論宗異矣說性淨 36 X45n0759_p0265b23
不覺內熏義為真如熏習義故 37 X45n0759_p0265b23
委如下知之)二有勝用若有生滅增勢力增盛引發習氣 38 X45n0759_p0265b24
乃是能熏此遮異熟心心所等勢力羸劣故非能熏 39 X45n0759_p0265c01
(與起信論宗亦異說根本無明熏習義及根本業 40 X45n0759_p0265c02
識熏習義故委如下記)三有增減若有 41 X45n0759_p0265c02
勝用可增減攝植習氣乃是能熏此遮佛果圓滿善 42 X45n0759_p0265c03
法無增減故非能熏彼若能熏便非圓滿前後佛果 43 X45n0759_p0265c04
應有勝劣(與起信論亦稍異矣真如熏習無斷絕 44 X45n0759_p0265c05
時常起自在用故佛果亦熏引文如下)四 45 X45n0759_p0265c05
與所熏和合而轉若與所熏同時同處不離不即乃 46 X45n0759_p0265c06
是能熏此遮化身剎那前後無和合義故非能熏唯 47 X45n0759_p0265c07
七轉識及彼心所有勝勢用而增減者具此四義可 48 X45n0759_p0265c08
是能熏而彼第八不具四義故非能熏問七識心心 49 X45n0759_p0265c09
所皆各有四分皆是能熏耶答有云四分皆是能熏 50 X45n0759_p0265c10
俱造作故但所熏是主義故相分等是非所熏有云 51 X45n0759_p0265c11
四分皆能熏者是可非心分皆各熏自種子故故今 52 X45n0759_p0265c12
四分各有自體義以其四分自體義以為能熏非四 53 X45n0759_p0265c13
分之用故自體分與自證其義稍異等(玄隆師等 54 X45n0759_p0265c14
作如是說矣)。 55 X45n0759_p0265c14
問四種無記皆是能熏耶答威儀工巧變化此三無 56 X45n0759_p0265c15
記定是能熏異熟無記有二種一真異熟謂第八識 57 X45n0759_p0265c16
性羸劣故非能熏二異熟生亦有二種一善惡業所 58 X45n0759_p0265c17
引六識心及心所是異熟類故性羸劣故故非能熏 59 X45n0759_p0265c18
所餘方便無記法者皆名能熏說有覆無記熏成賴 60 X45n0759_p0265c19
耶質種子者如上唯識門言種子六義者亦如論云 61 X45n0759_p0265c20
一剎那滅謂體纔生無間必滅有勝功力方成種子 62 X45n0759_p0265c21
此遮常法無轉變不可有能生用故(此亦與起信 63 X45n0759_p0265c22
論稍異矣許真如 64 X45n0759_p0265c22
內熏義為佛性正因豈無能生用哉)二果俱有謂 65 X45n0759_p0265c23
與所生現行果法俱 66 X45n0759_p0265c23
現和合方成種子此遮前後及定相離現種異類互 67 X45n0759_p0265c24
不相違一身俱時有能生用非如種子自類相生前 68 X45n0759_p0266a01
後必不俱有雖因果有俱不俱而現在時可有因用 69 X45n0759_p0266a02
不生已滅無自體故依生現果立種子名不依引生 70 X45n0759_p0266a03
自類名種子故但應說因與果俱有三睎H轉謂要 71 X45n0759_p0266a04
長時一類相續至究竟位方成種子此遮轉識轉易 72 X45n0759_p0266a05
間斷與種子法不相應故此顯種子自類相生四性 73 X45n0759_p0266a06
決定謂隨因力生善惡等功能決定方成種子此遮 74 X45n0759_p0266a07
餘部執異性因生異性果有因緣義五待眾緣謂此 75 X45n0759_p0266a08
要待自眾緣合功能殊勝方成種子此遮外道執自 76 X45n0759_p0266a09
然因不待眾緣盚y生果或遮餘部緣瓻D無顯所 77 X45n0759_p0266a10
待緣非琣釧坌G種子於果非盚y生六引自果謂 78 X45n0759_p0266a11
於別別色心等果各各引生方成種子此遮外道執 79 X45n0759_p0266a12
唯一因生一切果或遮餘部執色心等互為因緣唯 80 X45n0759_p0266a13
本識中功能差別具斯六義方成種子非餘外穀麥 81 X45n0759_p0266a14
等識所變故假立種子名非實種子問具此六義諸 82 X45n0759_p0266a15
染種子當言法爾本有當言熏習始成答西方有諍 83 X45n0759_p0266a16
難陀論師云諸法種子皆由熏成造因得果理無差 84 X45n0759_p0266a17
故如華熏麻非無熏成此中道理亦爾設不不待熏 85 X45n0759_p0266a18
而先有因者亦不待因而先有果若言果無不從因 86 X45n0759_p0266a19
生者亦可因無不由熏成護月論師云一切諸法各 87 X45n0759_p0266a20
各自有本性種子不由熏成要先有性方有果故木 88 X45n0759_p0266a21
中火性為同法喻雖彼熏種子本性而有然由淨不 89 X45n0759_p0266a22
淨之業所熏發故種子轉有功能方得生果而此新 90 X45n0759_p0266a23
黑不別生種唯彼本性正為種子如是種子雖無二 91 X45n0759_p0266a24
無別依前後位建立二種謂未熏以前名為住自性 92 X45n0759_p0266b01
界熏發以後說名習增長界既不待熏而先有因亦 93 X45n0759_p0266b02
不持因應先有果者此義齊許如不持熏先有因性 94 X45n0759_p0266b03
後待事熏而成事因如是不待因時先有果性後待 95 X45n0759_p0266b04
彼事因而成事果但此因果二性俱未成其事用是 96 X45n0759_p0266b05
故通名本性種子耳如涅槃經言因即是果果增即 97 X45n0759_p0266b06
可用善男子未來之世雖有果報以未受故名之為 98 X45n0759_p0266b07
因及其受時是名為增由是道理前難能通若說先 99 X45n0759_p0266b08
無本性種子但由名言熏習成因是則兔角等法亦 100 X45n0759_p0266b09
應得生因名言熏習成因故護法論師云有二種子 101 X45n0759_p0266b10
謂新熏種及性界要具此二乃得生果如染法中有 102 X45n0759_p0266b11
二種子當知淨法亦有二種然淨法新熏至見道位 103 X45n0759_p0266b12
初生無漏時方得熏成從此已上三法同時並頭而 104 X45n0759_p0266b13
生謂初生現行法爾種子及所生無漏現行并此現 105 X45n0759_p0266b14
行所熏新種子也問此三法之中於何法上假立聖 106 X45n0759_p0266b15
性耶答初生無漏現行法爾種子上方假立耳若見 107 X45n0759_p0266b16
道以前法爾種上立者凡亦應名聖若新熏種子上 108 X45n0759_p0266b17
立者初剎那位不可名聖若現行上立者出觀之位 109 X45n0759_p0266b18
不可名聖無漏間斷有漏雜起故八地以上即不如 110 X45n0759_p0266b19
是以人空無漏相續故但其有漏雜起種子三種習 111 X45n0759_p0266b20
氣所攝言三種習氣者如唯識第八云一名言習氣 112 X45n0759_p0266b21
謂有為法各別親種名言有二一表義名言即能詮 113 X45n0759_p0266b22
義音聲差別二顯境名言即能了境心心所法隨二 114 X45n0759_p0266b23
名言所熏成種作有為法各別因緣二我執習氣謂 115 X45n0759_p0266b24
虛妄執我我所種此有二種一俱生二分別隨二我 116 X45n0759_p0266c01
執所熏成種令有情等自他差別三有支習氣謂招 117 X45n0759_p0266c02
三界異熟業種此有二種一有漏善二不善業隨此 118 X45n0759_p0266c03
二業所熏成種令六道報差別應知我執有支習氣 119 X45n0759_p0266c04
於差別果是增上緣問此三種習氣但有漏種子耶 120 X45n0759_p0266c05
若亦有無漏種子耶答私師云有說無漏種子名言 121 X45n0759_p0266c06
熏習所攝有說無漏種子非為三種熏習所攝三種 122 X45n0759_p0266c07
熏習依有漏說所以然者一切有漏由名言隨眠所 123 X45n0759_p0266c08
隨逐故由名言熏習差別無漏不然直由後得智數 124 X45n0759_p0266c09
習力故其□立等令差別故又由法性爾故差別等 125 X45n0759_p0266c10
三種熏習對八識及世等十一識廣說義相如十門 126 X45n0759_p0266c11
唯識要童見之(起信論宗無漏之法亦有三種熏 127 X45n0759_p0266c12
習如下可知)問此論之宗 128 X45n0759_p0266c12
法爾無漏種子一切有情皆具有耶答從無始法爾 129 X45n0759_p0266c13
具菩薩法爾無漏種子名為菩薩性具三種法爾無 130 X45n0759_p0266c14
漏種子名為不定性具獨覺法爾無漏種子名為獨 131 X45n0759_p0266c15
覺定性具聲聞法爾無漏種子名聲聞定性無三乘 132 X45n0759_p0266c16
法爾無漏種子名為無性眾生盡未來際輪迴生死 133 X45n0759_p0266c17
都不成三乘之聖故名無性二乘定性入於無餘灰 134 X45n0759_p0266c18
身滅智和同清淨真如法界不隨有情數亦不隨非 135 X45n0759_p0266c19
情數故名定性其不定性者佛菩薩之緣迴心向大 136 X45n0759_p0266c20
遂成佛果故名不定性等廣明斯義如基師摳要各 137 X45n0759_p0266c21
引聖教恐繁不集以任博達矣今依此起信論宗汎 138 X45n0759_p0266c22
論染淨互熏相生不斷略有四種熏習義一淨法熏 139 X45n0759_p0266c23
習所謂生滅門內性淨本覺是名淨法華嚴香象以 140 X45n0759_p0266c24
三義故云淨法一約體本來淨故二約相以內熏故 141 X45n0759_p0267a01
令返染成於始淨故梁攝論云能成立者謂真如十 142 X45n0759_p0267a02
種功德所成立者謂十種新生正行也三約用熏習 143 X45n0759_p0267a03
應機成淨緣也二根本無明熏習所謂一切染法因 144 X45n0759_p0267a04
其六染及九相等皆以無明熏動一心之海所令起 145 X45n0759_p0267a05
故故皆因無明而有也三無始妄心熏習所謂業識 146 X45n0759_p0267a06
等及分別事識等若約其本但業識也四妄境界熏 147 X45n0759_p0267a07
習所謂六塵是事識之境所以淨法說一染法說三 148 X45n0759_p0267a08
者香象和上云由此染法自性差別依託因緣故具 149 X45n0759_p0267a09
說三種淨法對染雖成義而其體用竟未差別故但 150 X45n0759_p0267a10
明一種為明上諸義論中云復次有四種法熏習義 151 X45n0759_p0267a11
故染淨法起不斷絕云何為四一者淨法名為真如 152 X45n0759_p0267a12
(象龍同云生滅門中真如也非真如門以無熏生 153 X45n0759_p0267a13
義故)二者一切染因名為無 154 X45n0759_p0267a13
明三妄心名為業識(象云亦通事識及梨耶業識 155 X45n0759_p0267a14
今據其本故但言業識)四者 156 X45n0759_p0267a14
妄境界所謂六塵(已上略引一熏習名舉)熏習義者如世間衣 157 X45n0759_p0267a15
服實無於香若人以香而熏習則有香氣(已上即釋熏習名此 158 X45n0759_p0267a16
則喻也)此亦如是真如淨法實無於染但以無明而熏 159 X45n0759_p0267a17
習故則有染相香象釋云以熏習故有染相者顯真 160 X45n0759_p0267a18
無相隨熏現又顯妄法無體故但云相又當相自無 161 X45n0759_p0267a19
返流之用故云相不云用也此約隨流生滅門說此 162 X45n0759_p0267a20
釋經中如來藏為無始惡習所熏生滅等論云無明 163 X45n0759_p0267a21
染法實無淨業但以真如而熏習故則有淨用香象 164 X45n0759_p0267a22
釋云此是生滅門中本覺真如故有熏義真如門中 165 X45n0759_p0267a23
則無此義由此本覺內熏不覺令成猒求返順真故 166 X45n0759_p0267a24
云用也此釋經中由有如來藏能厭生死苦樂求涅 167 X45n0759_p0267b01
槃也涅槃經云闡提之人未來佛性力故還生善根 168 X45n0759_p0267b02
言佛性力者即此本覺內熏之力耳由此文故此論 169 X45n0759_p0267b03
之宗說一切眾生皆有佛性皆成佛果其五種性等 170 X45n0759_p0267b04
者就習性門亦就依持門等具如香象教分記及丘 171 X45n0759_p0267b05
龍十門和諍論見之。 172 X45n0759_p0267b06
汎論熏習義有其二種一習熏謂熏心體成染淨等 173 X45n0759_p0267b07
二資熏謂現行心境及諸惑相資等然總欲明此熏 174 X45n0759_p0267b08
習義先明染法熏習義後明淨法熏習義所言染法 175 X45n0759_p0267b09
熏習義者略有六義從淺至深以明其義一妄境界 176 X45n0759_p0267b10
熏習義有二種義一增長念熏習謂由境界力增長 177 X45n0759_p0267b11
事識中智相相續相法執分別念也二增長取熏習 178 X45n0759_p0267b12
增長事識中執取相計名字相謂人我見愛煩惱也 179 X45n0759_p0267b13
由此二義則明由境界熏動妄心也二妄心熏習義 180 X45n0759_p0267b14
亦有二種一業識根本熏習香象云此以業識能資 181 X45n0759_p0267b15
熏住地無明迷於無相能起轉相現相等相續令彼 182 X45n0759_p0267b16
三乘人雖出三界雖事識分段麤苦猶受梨耶變易 183 X45n0759_p0267b17
行苦然此細苦無如來有但為簡細異麤故已離麤 184 X45n0759_p0267b18
苦時相顯處說故論云一業識根本熏習能受阿羅 185 X45n0759_p0267b19
漢辟支佛一切菩薩生滅苦故由此文故此論之宗 186 X45n0759_p0267b20
入無餘涅槃定性二乘亦有三種餘謂煩惱餘業餘 187 X45n0759_p0267b21
果報餘永不滅身心等必經八萬劫等後發菩提心 188 X45n0759_p0267b22
必成佛果故涅槃經如來性品云二乘之人八萬六 189 X45n0759_p0267b23
萬四萬一萬劫住處名為涅槃無上法王所住之處 190 X45n0759_p0267b24
名大般涅槃案云入其無餘雖滅現識賴耶分別事 191 X45n0759_p0267c01
識重所感苦而自然有業識苦賴耶及業識根本熏 192 X45n0759_p0267c02
習所感細苦故具如餘處二增長分別事識熏香象 193 X45n0759_p0267c03
云由此事識能資熏習起時無明起見愛麤惑發動 194 X45n0759_p0267c04
身口造種種業受凡夫分段苦也故論云二者增長 195 X45n0759_p0267c05
分別事識熏習能受凡夫業繫苦故三無明熏習亦 196 X45n0759_p0267c06
有二義一根本熏習香象云根本不覺熏動真如成 197 X45n0759_p0267c07
業等諸識但今舉初故論云業識也此中廣可說大 198 X45n0759_p0267c08
乘祕密四相並如二德起信論記見之故論云一者 199 X45n0759_p0267c09
根本熏習以能成就業識義故(且舉初故云業識 200 X45n0759_p0267c10
義耳實亦在轉識現識 201 X45n0759_p0267c10
等)二所起見愛熏習謂枝末不覺熏習心體成分別 202 X45n0759_p0267c11
事識但末從本生故云所起勝鬘經云無明住地能 203 X45n0759_p0267c12
起一切住地煩惱也又有經云無明力最大能動一 204 X45n0759_p0267c13
法界遍二生死等問楞伽經及此起信論說業識等 205 X45n0759_p0267c14
者是阿賴耶既有業根本識熏習然深密等諸經及 206 X45n0759_p0267c15
唯識等論云阿賴耶是無覆無記是雖所熏而非能 207 X45n0759_p0267c16
熏此論之中阿賴耶識中□不覺義謂根本不覺枝 208 X45n0759_p0267c17
末不覺等既與無明相應亦可非所熏若許爾者違 209 X45n0759_p0267c18
諸經論阿賴耶識具所熏四義故為所熏等故答丘 210 X45n0759_p0267c19
龍會云然此識中想數為首取相分別即不了達無 211 X45n0759_p0267c20
相真如故名法執亦名無明非推求性計度實有故 212 X45n0759_p0267c21
無慧等餘心數法又此妄想最初極微細唯與大圓 213 X45n0759_p0267c22
鏡智相違是故不妨諸轉識智由此義故亦能受是 214 X45n0759_p0267c23
無記故非極香臭之所記故如人衣等仙即覺臭而 215 X45n0759_p0267c24
亦能受香臭所熏非極臭故此識亦爾如攝論云無 216 X45n0759_p0268a01
記者不可記極香臭義故令此中約巨細道理故賴 217 X45n0759_p0268a02
耶亦有通法執與一心相違取謂分別故亦為能熏 218 X45n0759_p0268a03
彼唯識論等約麤相道理故賴耶是無覆無記無執 219 X45n0759_p0268a04
障亦唯為所熏耳故瑜伽及深密等經建立心意識 220 X45n0759_p0268a05
祕密善巧等既言祕密善巧豈如言可取哉問若爾 221 X45n0759_p0268a06
何故諸論之中阿賴耶識無執障故名無覆無記若 222 X45n0759_p0268a07
有妄想者是應不善亦可與癡數相應答無別無明 223 X45n0759_p0268a08
等故亦無與慧等心所相應故不云不善唯與遍行 224 X45n0759_p0268a09
五數相應無與餘心所相應義亦唯識論中約可思 225 X45n0759_p0268a10
議熏義唯以賴耶為所熏則簡真如常法等以七轉 226 X45n0759_p0268a11
識三性見相為能熏則簡異熟無記等今此起信論 227 X45n0759_p0268a12
中約不思議熏義以真如法亦為所熏亦為能熏業 228 X45n0759_p0268a13
識等賴耶亦為能熏亦為所熏染法熏習六義之中 229 X45n0759_p0268a14
更互相望而為能所熏故亦約熏動義及熏生義等 230 X45n0759_p0268a15
廣可分別故楞伽云不思議熏不思議變是現識因 231 X45n0759_p0268a16
取種種塵及無始妄想熏是分別事識因等乃至廣 232 X45n0759_p0268a17
說香象解云不思議熏者謂無明能熏真如不可熏 233 X45n0759_p0268a18
所而能熏故名不思議熏又熏即不熏不熏之熏名 234 X45n0759_p0268a19
不思議熏不思議變者謂真如心受無明熏不可變 235 X45n0759_p0268a20
異而能變故云不思議變又變即不變不變之變名 236 X45n0759_p0268a21
不思議變是現識因者於中亦有轉業識舉麤兼細 237 X45n0759_p0268a22
故名現識取種種塵者即此現識所現種種境界還 238 X45n0759_p0268a23
能動彼心海起諸事識之浪故也無始妄想熏者即 239 X45n0759_p0268a24
彼和合心海之中妄念習氣無始已來熏習不斷此 240 X45n0759_p0268b01
塵及念熏動心海種種識生故名分別事識因等也 241 X45n0759_p0268b02
第二明淨法熏習者香象云總而論之略有二義一 242 X45n0759_p0268b03
真如內熏無明令成淨業此則本熏二即此淨用返 243 X45n0759_p0268b04
熏真如令增勢力此則新熏為此義論云云何熏習 244 X45n0759_p0268b05
起淨法不斷所謂以真如法故能熏習無明(此則本熏)以 245 X45n0759_p0268b06
熏習因緣力故則令妄心猒生死苦樂求涅槃(此則新熏) 246 X45n0759_p0268b07
集者案云此論意真如本覺之體內熏於無明冥起 247 X45n0759_p0268b08
淨用之義是名本性其所起之淨用還熏於本覺之 248 X45n0759_p0268b09
體更令起修生之果是名新熏彼唯識論中於此新 249 X45n0759_p0268b10
熏更分法爾新熏二義謂其真如所起之淨用新熏 250 X45n0759_p0268b11
從無始法爾展轉資熏無有斷絕名為法爾種子其 251 X45n0759_p0268b12
本覺真如無始故淨用亦無始其淨用漸增至見道 252 X45n0759_p0268b13
位證一心性還起淨德此淨用更熏種子護法論師 253 X45n0759_p0268b14
且得此義矣然其真如所起淨用是雖無始而以用 254 X45n0759_p0268b15
望體體是本有而用新熏此新熏淨用為正因緣能 255 X45n0759_p0268b16
生始覺之果以修因得果之道理無差故即此淨用 256 X45n0759_p0268b17
上雖分新熏法爾義而其新熏法爾望本覺內熏之 257 X45n0759_p0268b18
體唯新習所成故但名新熏難陀論師義且得此理 258 X45n0759_p0268b19
矣然此淨用為生果正因而其真如無內熏者不能 259 X45n0759_p0268b20
起淨用其淨用者必從本覺內熏起若無體時用亦 260 X45n0759_p0268b21
無故故生其果者必從本覺之性熏故唯本性也護 261 X45n0759_p0268b22
月論師義且得此門矣由如是義故丘龍和上云若 262 X45n0759_p0268b23
依作因受果之門新熏種子正為因緣於生自果有 263 X45n0759_p0268b24
功德故彼本性者直是果法可生之性而於生果無 264 X45n0759_p0268c01
有功能但名果性不名為用故若依此門唯有新成 265 X45n0759_p0268c02
種子而無本性種子彼新熏師意得此門也若依從 266 X45n0759_p0268c03
性成果之門唯本性界正為種子以是果法之自性 267 X45n0759_p0268c04
故新熏不作果法自性故約此門彼新熏習但能熏 268 X45n0759_p0268c05
發本性種子不能則成自體種子其唯本有種子意 269 X45n0759_p0268c06
得此門也若就和合生果門者新熏種子唯有功能 270 X45n0759_p0268c07
如其無性果則不生生果由性性即為因雖有本性 271 X45n0759_p0268c08
若無新熏則無功能功能生果豈非種子故依此門 272 X45n0759_p0268c09
則當說云有二種子共生一果其新薰法爾並立一 273 X45n0759_p0268c10
果師意得此門也故此起信論會諸宗義以為論致 274 X45n0759_p0268c11
矣若偏執言者無所不非若得意說者無所不是一 275 X45n0759_p0268c12
心二門之妙術於茲驗矣然此淨法熏習別而論之 276 X45n0759_p0268c13
有二種熏習是二熏習各有二義言二種熏習者一 277 X45n0759_p0268c14
妄心熏習義二真如熏習義妄心熏習二種義者一 278 X45n0759_p0268c15
分別事識熏習二意熏習真如熏習二義者一自體 279 X45n0759_p0268c16
相熏習二者用熏習初妄心熏習中分別事識熏習 280 X45n0759_p0268c17
者論云依諸凡夫二乘人等猒生死苦隨力所能以 281 X45n0759_p0268c18
漸趣向無上道故香象云分別事識即意識也以此 282 X45n0759_p0268c19
識不知諸塵唯是識故執心外實有境界凡夫二乘 283 X45n0759_p0268c20
雖有發心趣向解脫而猶計生死可厭涅槃可欣不 284 X45n0759_p0268c21
了唯心道理仍後由此作意力久遠後還得菩提故 285 X45n0759_p0268c22
云分別事識熏習乃至漸向無上道故言意熏習者 286 X45n0759_p0268c23
若就本而言名為業識通而論之五種意也(賴耶三識及智 287 X45n0759_p0268c24
識相續識五種意矣)以諸菩薩知一切法唯是識量捨彼事識 288 X45n0759_p0269a01
外計分別既了唯心趣理速疾異前漸悟故云論二 289 X45n0759_p0269a02
意熏習謂菩薩發心勇猛速趣涅槃故問此中妄心 290 X45n0759_p0269a03
既並熏習真如起返流行意熏既屬賴耶如何能自 291 X45n0759_p0269a04
發心修行答前凡夫二乘不覺賴耶但依分別事識 292 X45n0759_p0269a05
資持力而發心修行以不違本故向大菩提疏而且 293 X45n0759_p0269a06
遠故云漸也此菩薩既了賴耶本識即依此識資持 294 X45n0759_p0269a07
力方得發心修行以了本故向大菩提親而且近故 295 X45n0759_p0269a08
云速也此約所依相資辨熏非各自發心等此意顯 296 X45n0759_p0269a09
者其淨用菩提心是從本覺內熏起此無明所起之 297 X45n0759_p0269a10
心還非起於淨業但約此識之位以辨熏習耳實本 298 X45n0759_p0269a11
覺心之所起故故云約所依相資辨熏等矣真如熏 299 X45n0759_p0269a12
習中自體相熏習者論云從無始世來具無漏法備 300 X45n0759_p0269a13
有不思議業作境界之性依此二義痡`熏習以有 301 X45n0759_p0269a14
力故能令眾生猒生死苦樂求涅槃自信己身有真 302 X45n0759_p0269a15
如法發心修行香象解云不空本覺名無漏法此法 303 X45n0759_p0269a16
冥熏眾生非物能了故云不思議業也此中業者是 304 X45n0759_p0269a17
冥熏作用也作境界性者明非直熏彼妄心令其猒 305 X45n0759_p0269a18
求成能觀智亦乃與其觀智作所觀境界也以此二 306 X45n0759_p0269a19
法等者顯熏功能謂此心境二義亦可此體相二法 307 X45n0759_p0269a20
冥熏眾生以有力故令起猒求等行言自信等者明 308 X45n0759_p0269a21
依熏起修行之相也言真如熏習中用熏習者論云 309 X45n0759_p0269a22
用熏習者即是眾生外緣之力如是外緣有無量義 310 X45n0759_p0269a23
略說二種云何為二一者差別緣二者平等緣等香 311 X45n0759_p0269a24
象解云差別緣者為於凡等事識熏習而作緣謂現 312 X45n0759_p0269b01
形不同故云差別亦可與差別機為緣故也謂三賢 313 X45n0759_p0269b02
以上乃至諸佛能作此緣言平等緣者為諸菩薩業 314 X45n0759_p0269b03
識熏習而作於緣謂唯現佛身平等無二故云平等 315 X45n0759_p0269b04
亦可與平等心機為緣故也謂初地以上乃至諸佛 316 X45n0759_p0269b05
要依同體智力能依作此緣故論云平等緣者一切 317 X45n0759_p0269b06
諸佛菩薩皆願度脫一切眾生自然熏習痡`不捨 318 X45n0759_p0269b07
以同體智力故問此之二緣何故名為真如用熏習 319 X45n0759_p0269b08
耶答其佛菩薩等皆是我一心所現更無別法是真 320 X45n0759_p0269b09
如本覺用大義故故大瓔珞經云自見己身當果諸 321 X45n0759_p0269b10
佛摩頂說法身心別行不可思議又此論云以不知 322 X45n0759_p0269b11
轉識現故見從外來取色分齊等故我一心本覺田 323 X45n0759_p0269b12
熏習即為佛菩薩等耳問此染淨二熏習若有窮盡 324 X45n0759_p0269b13
耶亦無斷盡耶答香象云染法違真無始有終故窮法 325 X45n0759_p0269b14
界之源其染法熏亦有終盡淨順理有始無終雖既 326 X45n0759_p0269b15
成佛而起淨法熏亦無終盡以起應化不思議用無 327 X45n0759_p0269b16
斷盡故故論說此盡無盡義云復次染法從無始來 328 X45n0759_p0269b17
熏習不斷乃至得佛後則有斷淨法熏習則無有斷 329 X45n0759_p0269b18
盡於未來此義云何以真如法常熏習故妄心則滅 330 X45n0759_p0269b19
法身顯現起用熏習故無有斷問既成佛果雖窮心 331 X45n0759_p0269b20
源而淨法熏習無有斷盡者前後佛德可有勝劣前 332 X45n0759_p0269b21
佛久熏習故答唯識之宗理法身是雖一味而智法 333 X45n0759_p0269b22
身前後別取譬如燈光重重不相障礙雖周遍而不 334 X45n0759_p0269b23
離亂今此起信論前後之佛皆是一心更無別體但 335 X45n0759_p0269b24
以妄想分別故各謂自他殊若息妄論真前後無差 336 X45n0759_p0269c01
其始覺之佛還同本覺無始覺之異故無前後勝劣 337 X45n0759_p0269c02
之過故華嚴云眾生妄分別是佛是世界若解真實 338 X45n0759_p0269c03
者無佛世界既窮一心之真源達萬像之中實故無 339 X45n0759_p0269c04
佛界之殊豈有佛身之別哉又論云始覺者即同本 340 X45n0759_p0269c05
覺既到法界之源無迷悟之異岸何有本始之別流 341 X45n0759_p0269c06
故云即同本覺矣問此起信論染淨熏習具足種子 342 X45n0759_p0269c07
六義耶答准香象緣起六因童亦得具足故其教分 343 X45n0759_p0269c08
記中卷云若爾現行為種子因豈得有六義答隨勝 344 X45n0759_p0269c09
不具如攝論等說種子有六義此約大乘初教若約 345 X45n0759_p0269c10
終教緣起祕密義皆具此六義以此教中六七識等 346 X45n0759_p0269c11
亦是如來藏隨緣義無別自性故七識亦具本識中 347 X45n0759_p0269c12
六義也思之委釋六義如具六因章裁繁不集問唯 348 X45n0759_p0269c13
識論宗法爾種子者是約有為性此論法爾性者是 349 X45n0759_p0269c14
約無為性以何聖教以為龜鏡哉答寶性論云真如 350 X45n0759_p0269c15
性者如六根聚經中說從無始世來畢竟究竟諸法 351 X45n0759_p0269c16
體故無上依經亦有此文此則約無為性明無始法 352 X45n0759_p0269c17
爾義故以為證矣瑜伽論云六度殊勝有如是相無 353 X45n0759_p0269c18
始時來展轉傳來法爾所得等此則約有為性明無 354 X45n0759_p0269c19
始法爾義故准此文二論之宗各殊知矣。 355 X45n0759_p0269c20
第六建立三身同異門者唯識論中清淨法界四智 356 X45n0759_p0269c21
心品總是五法名為法身此法身之中別開三身清 357 X45n0759_p0269c22
淨法界為自性身合自他受用名為受用身合淨穢 358 X45n0759_p0269c23
立化身名變化身故論第十卷云此牟尼尊所得二 359 X45n0759_p0269c24
果永離二障亦名法身無量無邊力無畏等大功德 360 X45n0759_p0270a01
法所莊嚴故體依聚義總說名身設此法身五法為 361 X45n0759_p0270a02
性非淨法界獨名法身二轉依果皆此攝故如是法 362 X45n0759_p0270a03
身有三相別一自性身謂諸如來真淨法界受用變 363 X45n0759_p0270a04
化平等所依離相寂然絕諸戲論具無邊際真常功 364 X45n0759_p0270a05
德是一切法平等實性即此自性亦名法身大功德 365 X45n0759_p0270a06
法所依止故二受用身此有二種一自受用謂諸如 366 X45n0759_p0270a07
來三無數劫修集無量福慧資糧所起無邊真實功 367 X45n0759_p0270a08
德及極圓淨常遍色身相續湛然盡未來際琣菬 368 X45n0759_p0270a09
用廣大法樂二他受用身謂諸如來由平等智示現 369 X45n0759_p0270a10
微妙淨功德身居純淨土為住十地諸菩薩眾現大 370 X45n0759_p0270a11
神通轉正法輪決眾疑網令彼受用大乘法樂合此 371 X45n0759_p0270a12
二種名受用身三變化身謂如來由成事智變現無 372 X45n0759_p0270a13
量隨類化身居淨穢土為未登地諸菩薩眾二乘異 373 X45n0759_p0270a14
生稱彼機宜現通說法令各獲得諸利樂事等乃至 374 X45n0759_p0270a15
廣說以五法性攝於三身異說繁廣具如彼說亦如 375 X45n0759_p0270a16
基師法苑三身義章然約論意論常無常者法身是 376 X45n0759_p0270a17
常以自性故亦是無常以離不離故修生功德是無 377 X45n0759_p0270a18
常以從因生故是有為無漏故亦得是常以無間斷 378 X45n0759_p0270a19
故相續起故莊嚴論云自性無間續三佛俱常住等 379 X45n0759_p0270a20
今依此起信論凡夫二乘所見六道差別之相名為 380 X45n0759_p0270a21
應身十解以上菩薩所見離分齊色名為報身遠離 381 X45n0759_p0270a22
色心之異泯一異之差別諸法之總體非理非智無 382 X45n0759_p0270a23
礙之真名為法身故論云復次真如用者乃至又無 383 X45n0759_p0270a24
有用相可得何以故謂諸佛如來是法身智相之身 384 X45n0759_p0270b01
第一義諦無有世諦境界離於施作(已上明法身矣)但隨眾 385 X45n0759_p0270b02
生見聞得益故說為用此用有二種云何為二一者 386 X45n0759_p0270b03
依分別事識凡夫二乘心所見者名為應身以不知 387 X45n0759_p0270b04
轉識現故見從外來取色分齊不能盡知故二者依 388 X45n0759_p0270b05
於業識謂菩薩從初發心意(十解初發心住名初 389 X45n0759_p0270b06
發意)乃至菩薩 390 X45n0759_p0270b06
究竟地心所見者名為報身身有無量色色有無量 391 X45n0759_p0270b07
相乃至隨所示現即無有邊不可窮盡如是功德皆 392 X45n0759_p0270b08
因諸波羅蜜等無漏行熏及不思議熏之所成就具 393 X45n0759_p0270b09
足無量樂相故說為報又凡夫所見者是其麤色隨 394 X45n0759_p0270b10
於六道各見不同種種異類非受樂相故說為應身 395 X45n0759_p0270b11
等廣如彼說然依此論意論常無常等者香象云即 396 X45n0759_p0270b12
有二義先別明後總說別中修生功德是無常以修 397 X45n0759_p0270b13
生故亦即是常一得已後同真如故何以故本從真 398 X45n0759_p0270b14
流故無明已盡還歸真體故梁攝論云無不從此法 399 X45n0759_p0270b15
身流無不還證此法身等又云猶如虛空遍滿一切 400 X45n0759_p0270b16
色際無生住滅變異如來智亦爾遍一切所知無倒 401 X45n0759_p0270b17
無變異等是故當知非直無間斷故以為常亦則同 402 X45n0759_p0270b18
真如不變常也法身是常以隨緣時不變自性故亦 403 X45n0759_p0270b19
是無常以隨染起故何以故以諸功德既並同真是 404 X45n0759_p0270b20
故起用唯是真作故此起信論中報化二身屬真如 405 X45n0759_p0270b21
用攝又云眾生心淨法身影現等又云復次本覺隨 406 X45n0759_p0270b22
染分別生二種相與彼本覺不相捨離謂一者智淨 407 X45n0759_p0270b23
相二者不思議業相乃至廣說者由此法身隨緣義 408 X45n0759_p0270b24
故是故功德差別得成由不變義故是故功德無不 409 X45n0759_p0270c01
即真以舉體隨緣令相不變二義鎔融無障礙故是 410 X45n0759_p0270c02
故佛果即常無常具足四句或非四句隨義應知問 411 X45n0759_p0270c03
若爾如何說非一異也答唯識論中以真如遍故智 412 X45n0759_p0270c04
證真如故非異也有為無為不同如故非一也今此 413 X45n0759_p0270c05
起信論中以德有二義一緣起現前義以三無數劫 414 X45n0759_p0270c06
功不虛故二無自性義以離真如無體故此中初義 415 X45n0759_p0270c07
與法身隨緣後義與法身不變是非異門以是舉體 416 X45n0759_p0270c08
全收又此初義與不變後義與隨緣是非一門以義 417 X45n0759_p0270c09
差別故是則不動非異明非一也問如是二宗皆為 418 X45n0759_p0270c10
乖角如何和會以為論宗答香象會初約大乘始教 419 X45n0759_p0270c11
後就大乘終教教有淺深故無過失也丘龍和會報 420 X45n0759_p0270c12
化身經論異說云如同性經說穢土成佛名為化身 421 X45n0759_p0270c13
淨土成道名為報身金鼓經說三十二相八十種好 422 X45n0759_p0270c14
等相名為應身隨六道所現之身名為化身依攝論 423 X45n0759_p0270c15
說地前所見名為變化身地上所見名受用身爾此 424 X45n0759_p0270c16
起信論中凡夫二乘所見六道差別之相名為應身 425 X45n0759_p0270c17
十解菩薩所見離分齊色名為報身所以如是不同 426 X45n0759_p0270c18
者法門無量非謂一途故隨所施設皆有道理故如 427 X45n0759_p0270c19
攝論中說地前散心所見有分齊相故屬化身今此 428 X45n0759_p0270c20
論中明此菩薩三昧所見離分齊相故屬報身由是 429 X45n0759_p0270c21
道理故不相違也集者云唯識論中約可思議熏因 430 X45n0759_p0270c22
果及依持門明理法身及智法身雖不離而理無為 431 X45n0759_p0270c23
智有為體用差別等今此起信論中就不思議熏因 432 X45n0759_p0270c24
果及緣起門說三身雖別而報化身是真如用大也 433 X45n0759_p0271a01
以理即是智智即是理故經云第一義空名為智慧 434 X45n0759_p0271a02
等以色即是心心即是色故論云即此法身是色體 435 X45n0759_p0271a03
故能現於色所謂從本已來色心不二以色性即智 436 X45n0759_p0271a04
故色體無形說名智身以智性即色故說名法身遍 437 X45n0759_p0271a05
一切處所現之色無有分齊隨心能示十方世界無 438 X45n0759_p0271a06
量莊嚴各各差別皆無分齊而不相妨此非心識分 439 X45n0759_p0271a07
別能知真如自在用義故等廣明義相具如餘處且 440 X45n0759_p0271a08
論同異略他斯止。 441 X45n0759_p0271a09
第七建立執障同異門者唯識論中人執為首根本 442 X45n0759_p0271a10
煩惱忿恨覆惱等諸隨煩惱是為煩惱障之自性其 443 X45n0759_p0271a11
眷屬者彼相應法及所發業并所感果相從通入煩 444 X45n0759_p0271a12
惱障體所知障者法執為首妄想分別及與法愛慢 445 X45n0759_p0271a13
無明等以為其體論助伴者彼相應法并所取相亦 446 X45n0759_p0271a14
入其中若依八識分別煩惱障體不與阿賴耶識相 447 X45n0759_p0271a15
應唯共七轉識起於中愛與無明通七種識慢通二 448 X45n0759_p0271a16
識瞋唯不通第七末那疑及四見唯在意識薩迦耶 449 X45n0759_p0271a17
見在意意識薩迦耶中有二行相所謂我行及我所 450 X45n0759_p0271a18
行如是二行亦通二識意識二行義在可見末那二 451 X45n0759_p0271a19
行異說(云云)護法論師云直緣賴耶見分計為我我所 452 X45n0759_p0271a20
乘語勢故說我所言等難陀論師等云緣阿賴耶識 453 X45n0759_p0271a21
自體而作我行兼緣彼識體上諸相分作我所行等 454 X45n0759_p0271a22
大乘基等取前說以為正義元曉師等取後釋以為 455 X45n0759_p0271a23
正義釋難會違具如其二障章見之若依三性分別 456 X45n0759_p0271a24
障體者三性法門乃有多種且依一自性門說色無 457 X45n0759_p0271b01
色界一切煩惱及欲界末那四惑皆是有覆無記性 458 X45n0759_p0271b02
攝五識所起貪恚癡等是不善性不善意識之等流 459 X45n0759_p0271b03
故欲界意識所起之中若分別起一切煩惱悉是不 460 X45n0759_p0271b04
善任運起中身邊二見是無記性愛慢無明能發修 461 X45n0759_p0271b05
斷不善業者是不善性結生之時微細現行是無記 462 X45n0759_p0271b06
性瞋恚一種唯不善性等隨煩惱中尋伺惡作睡眠 463 X45n0759_p0271b07
此四通於三性而在善中非必是隨煩惱性如於夢 464 X45n0759_p0271b08
中修無漏道此中睡眠數非惑性故其餘三種准此 465 X45n0759_p0271b09
可知放逸等十及諂誑憍唯通不善有覆無記忿恨 466 X45n0759_p0271b10
覆惱慳嫉與害無慚無愧如是九種唯不善性此中 467 X45n0759_p0271b11
無慚無愧論其自性遍行一切不善心中若說增用 468 X45n0759_p0271b12
愧通一切慚未必通然此隨煩惱略由四相差別建 469 X45n0759_p0271b13
立謂無慚無愧亦通不善心起放逸掉舉惛沉不信 470 X45n0759_p0271b14
懈怠邪欲勝解邪念散亂不正知此十通一切染汙 471 X45n0759_p0271b15
心起通一切處三界繫忿恨惱嫉諂誑憍害此十各 472 X45n0759_p0271b16
別不善心起若一生時必無第二如是十種皆欲界 473 X45n0759_p0271b17
繫除諂誑憍由誑及諂至初靜慮憍通三界此并前 474 X45n0759_p0271b18
二若在上地唯無記性尋伺惡作睡眠此四通三性 475 X45n0759_p0271b19
心非一切處非一切時若有極久尋求伺察便令身 476 X45n0759_p0271b20
疲念失亦是勞損是故尋伺名隨煩惱此二乃至初 477 X45n0759_p0271b21
靜慮地惡作睡眠唯在欲界煩惱障相略說如是所 478 X45n0759_p0271b22
知障相者護法論師等云法執無明唯在第七第六 479 X45n0759_p0271b23
二識不通餘識推求性故法愛恚等非見所攝不推 480 X45n0759_p0271b24
求者亦通五識然具法執不通賴耶若此識中有法 481 X45n0759_p0271c01
執者成法我見有無明等不相應唯與五法相應又 482 X45n0759_p0271c02
若此識有法執者無所熏故應念念失不待對治即 483 X45n0759_p0271c03
成大過又法空觀初現前時此亦應斷障治相違不 484 X45n0759_p0271c04
俱行故若爾所餘有漏種子應無所依所修功德應 485 X45n0759_p0271c05
無熏習無所熏故亦不可言熏習鏡智非無記故猶 486 X45n0759_p0271c06
未得故故知法執不通此識若於三性中唯在不善 487 X45n0759_p0271c07
有覆無記雖復不染二乘聖道而有染覆菩薩道故 488 X45n0759_p0271c08
由此義故亦名有覆亦名無覆一體二名所望別故 489 X45n0759_p0271c09
不通四種一向無覆無記心中於轉識中異熟果者 490 X45n0759_p0271c10
與異熟識性類同故分別力劣不能執故威儀等心 491 X45n0759_p0271c11
不堅執故非普遍故又亦不通一切善心與無明等 492 X45n0759_p0271c12
性相違故必與無癡善根俱故如瑜伽說無明有二 493 X45n0759_p0271c13
一者不善二者無記又有二類一者染汙二不染汙 494 X45n0759_p0271c14
不言有善故等若約纏及隨眠正習及心心所等五 495 X45n0759_p0271c15
法分別二障者具龍章治斷二障位地等殊具如唯 496 X45n0759_p0271c16
識第九第十及建立位行門問煩惱障中何之煩惱 497 X45n0759_p0271c17
能發引業及發生業耶答通而論之一切煩惱皆發 498 X45n0759_p0271c18
引業亦發生業於中別取其最勝者無明能發引業 499 X45n0759_p0271c19
愛取能發生業言發引業者發現起業發生業者發 500 X45n0759_p0271c20
種子業由能熏先行種子令成能轉為有故引業能 501 X45n0759_p0271c21
發則有二種發罪業時現纏能發福不動業隨眠能 502 X45n0759_p0271c22
發發生業時罪福不動皆有現行愛取能發又發引 503 X45n0759_p0271c23
業中俱生煩惱發別報業唯分別起隨其所應能發 504 X45n0759_p0271c24
三種總發引業等問何之煩惱能結生耶答通相而 505 X45n0759_p0272a01
言自地所有一切煩惱皆能結生論最勝者唯由俱 506 X45n0759_p0272a02
生無記我愛結生相續所結之生不出二種一者正 507 X45n0759_p0272a03
生二者方便生結正生時亦有二種生有色界中有 508 X45n0759_p0272a04
時結生無色界死有時結結方便生唯在死有然臨 509 X45n0759_p0272a05
死有心有其三位謂前三性心位其次染汙心位最 510 X45n0759_p0272a06
後異熟心位此中初二是在意識最後一心是異熟 511 X45n0759_p0272a07
識又三性心位非結生時後之二心是結生位又後 512 X45n0759_p0272a08
二中初是現纏結生之位後是隨眠結生位也如瑜 513 X45n0759_p0272a09
伽等廣說問二執與二障有何差別答執狹而障寬 514 X45n0759_p0272a10
障除賴耶而有七識執唯在意意識故又執本而障 515 X45n0759_p0272a11
末由內我故外起貪嗔等障故問此二障者若別體 516 X45n0759_p0272a12
耶若同體耶答同體異用故立二名問異用二名其 517 X45n0759_p0272a13
義如何答煩惱障者貪嗔等惑能感界內之報逼惱 518 X45n0759_p0272a14
有情令離寂靜遮止有情不出生死故云煩惱障所 519 X45n0759_p0272a15
知障者法執等惑遮止智性不成現觀覆弊境性不 520 X45n0759_p0272a16
現觀心由是義故名所知障然煩惱少分有障於境 521 X45n0759_p0272a17
智而不遮無上菩提雖已斷此不得彼故所知障亦 522 X45n0759_p0272a18
少分有感生死而不蔽於二乘涅槃雖不斷此而證 523 X45n0759_p0272a19
離故一體異用以名二障矣今依此起信論六種染 524 X45n0759_p0272a20
心是煩惱礙體根本無明是智礙體言六染者一執 525 X45n0759_p0272a21
相應染即是意識見愛煩惱所增長義麤分別執而 526 X45n0759_p0272a22
相應故二不斷相應染五種意之中相續識法執相 527 X45n0759_p0272a23
應相續生起不斷即相續異名三分別智相應染即 528 X45n0759_p0272a24
五種意中第四智識四現色不相應染即五種意中 529 X45n0759_p0272b01
第三現識五能見心不相應染是五種意內第二轉 530 X45n0759_p0272b02
識也六根本業不相應染是五種意內第一業識此 531 X45n0759_p0272b03
中初二在於六識第三一染在第七識後之三染俱 532 X45n0759_p0272b04
在第八此論所言煩惱礙六染之中已攝唯識所說 533 X45n0759_p0272b05
二障皆盡根本無明者彼六染心所依根本最極微 534 X45n0759_p0272b06
細冥闇不覺內迷自性一如平等未能外向取差別 535 X45n0759_p0272b07
相故無能取所取別異與其真明其相太近故此無 536 X45n0759_p0272b08
明於彼最違如沙彌與上座近也於生死中無有一 537 X45n0759_p0272b09
法細於無明而其本唯此為元忽然始起是故說名 538 X45n0759_p0272b10
無始無明如本業經云其住地前便無法起故名無 539 X45n0759_p0272b11
始無明住地此論下云以不達一法界故心不相應 540 X45n0759_p0272b12
忽然起念名為無明故此言無前及忽起者非是望 541 X45n0759_p0272b13
時節前後唯是橫論細麤緣起如是無明雖非與異 542 X45n0759_p0272b14
熟識相應而為作本和合不離故依此識方說其相 543 X45n0759_p0272b15
由是攝在賴耶識位二礙體性略說如是論文云染 544 X45n0759_p0272b16
心義者名為煩惱礙能障真如根本智故無明義者 545 X45n0759_p0272b17
名為智礙能礙世間自然業智故香象解云照寂妙 546 X45n0759_p0272b18
慧如理之智名根本智染心喧動違此寂故名染心 547 X45n0759_p0272b19
為煩惱礙以煩動惱動故後得如量之智名世間業 548 X45n0759_p0272b20
智以無明昏迷無所分別違此智用名為智礙此且 549 X45n0759_p0272b21
依本末相依門以所起染心為煩惱礙能起染心之 550 X45n0759_p0272b22
無明名為智礙不約人法二執以明二礙故異前宗 551 X45n0759_p0272b23
此論中所說二執亦異前論論對治邪執分云一切 552 X45n0759_p0272b24
邪執皆依我見若離於我則無邪執是我見有二種 553 X45n0759_p0272c01
云何為二一者人我見二者法我見人我見者依諸 554 X45n0759_p0272c02
凡夫說有五種云何為五一者聞修多羅說如來法 555 X45n0759_p0272c03
身畢竟寂漠猶如虛空以不知為破著故即謂虛空 556 X45n0759_p0272c04
是如來性等乃至第五者聞修多羅說依如來藏故 557 X45n0759_p0272c05
有生死依如來藏故得涅槃以不解故謂眾生有始 558 X45n0759_p0272c06
等法我見者依二乘鈍根故如來但為說人無我以 559 X45n0759_p0272c07
說不究竟見有五陰生滅之法怖畏生死妄取涅槃 560 X45n0759_p0272c08
等問此論所說五種人執既並於真如法上計云何 561 X45n0759_p0272c09
說為人我執耶香象解云此有二釋一云此是初學 562 X45n0759_p0272c10
凡夫有人我者作此執故云我人執也二云由如來 563 X45n0759_p0272c11
藏中有二義一是本覺義即當是於人上妄計故云 564 X45n0759_p0272c12
人執二是理實義當所觀之法今據初義故說人執 565 X45n0759_p0272c13
法執如常執色心等法是實有故名為法執耳問此 566 X45n0759_p0272c14
論之中所說二礙蓋有發業結生功能耶答亦有此 567 X45n0759_p0272c15
義何者無明住地發無漏業能受界外變易生死此 568 X45n0759_p0272c16
是無作四諦道理如前所說唯識之宗直有作四諦 569 X45n0759_p0272c17
門也所以彼宗中不立變易別因頓悟菩薩資助廣 570 X45n0759_p0272c18
果天現身因以令與果漸悟菩薩若第四果迴心者 571 X45n0759_p0272c19
資助欲界現身因以令與果若前三果者有二種釋 572 X45n0759_p0272c20
一云如頓悟人未斷上界惑故一云雖未斷上界惑 573 X45n0759_p0272c21
而既伏離更不受生故助欲界現身因以令微妙往 574 X45n0759_p0272c22
大自在宮以成佛果今依此起信論宗立別因果故 575 X45n0759_p0272c23
論四種熏習中云業識根本熏習能受三乘三種意 576 X45n0759_p0272c24
生身業如勝鬘經云又如四取緣有漏業因而生三 577 X45n0759_p0273a01
有如是無明住地緣無漏業因生阿羅漢辟支佛大 578 X45n0759_p0273a02
力菩薩三種意生身故總說雖然於中分別者丘龍 579 X45n0759_p0273a03
解云此中所發無漏業者方便道中分道善根不為 580 X45n0759_p0273a04
三漏所發所潤不受三有故名無漏當知集諦有其 581 X45n0759_p0273a05
二種謂有漏集諦無漏集諦所生苦諦亦有二種謂 582 X45n0759_p0273a06
有為苦諦無為苦諦如寶性論云云何名為世間以 583 X45n0759_p0273a07
三界相似鏡像法故此明何義依無漏界中有三種 584 X45n0759_p0273a08
意生身應知彼因無漏善根所作名為世間以離有 585 X45n0759_p0273a09
漏諸業煩惱所作法故亦名涅槃依此義故勝鬘經 586 X45n0759_p0273a10
云有有為世間有無為世間有有為涅槃有無為涅 587 X45n0759_p0273a11
槃故能發業中亦有二種一無明住地能發引業二 588 X45n0759_p0273a12
愛取習氣能發生無明住地所以能發引生死業者 589 X45n0759_p0273a13
由此無明迷自心性本無起動終無變異緣此勢力 590 X45n0759_p0273a14
堪能發起感生意生身變易生死業菩薩見道永離 591 X45n0759_p0273a15
能所隨分通達本無起動是故雖有無明而不成感 592 X45n0759_p0273a16
生之業由此勢力其後所起方便道等亦應不成感 593 X45n0759_p0273a17
生之業例如二乘見道已後雖有俱生我見無明而 594 X45n0759_p0273a18
不得成總報之業當知此中道理亦爾所以人執習 595 X45n0759_p0273a19
氣法執分別不能發此無漏業者若於二乘不無此 596 X45n0759_p0273a20
義但菩薩方便道中為對治彼修無漏業障治相違 597 X45n0759_p0273a21
故此亦如是無明住地非無漏業所能伏滅是故能 598 X45n0759_p0273a22
發如是無明通發三乘無漏引業故唯說此為方便 599 X45n0759_p0273a23
也發生業時唯能潤業發能取種子令成能與非發 600 X45n0759_p0273a24
現起無漏之業由是義故愛取習氣妄想分別能發 601 X45n0759_p0273b01
生業如智度論說阿毗跋致菩薩習氣力故受法性 602 X45n0759_p0273b02
生身是顯發生業義寶性論云緣相者謂無明住地 603 X45n0759_p0273b03
與行作緣如無明緣行此亦如是故此明發引業義 604 X45n0759_p0273b04
又彼論云緣彼無明住地緣細想戲論習因無漏業 605 X45n0759_p0273b05
生於意法是文俱顯二種發義次明結生相續力者 606 X45n0759_p0273b06
羅漢獨覺受彼生時我愛習氣在隨眠位結生相續 607 X45n0759_p0273b07
若諸菩薩智力所引結生相續不須習氣此中結生 608 X45n0759_p0273b08
及發生業是煩惱礙功能此等皆在六染中故發引 609 X45n0759_p0273b09
業者是智礙力無明住地非六染故又此智礙別有 610 X45n0759_p0273b10
二種殊勝功能一此無明動真如流轉生死如經說 611 X45n0759_p0273b11
言即此法身流轉五道說名眾生此起信論云自性 612 X45n0759_p0273b12
清淨心因無明風動故二此無明能熏真如變生一 613 X45n0759_p0273b13
切識等如楞伽經云不思議熏不思議變是現識因 614 X45n0759_p0273b14
此論文云真如淨法實無於染但以無明而熏習故 615 X45n0759_p0273b15
即有染相故由有如是二種力故能作二種生死依 616 X45n0759_p0273b16
正如夫人經云此三地彼三種意生身生及無漏業 617 X45n0759_p0273b17
生皆依無明住地有緣非無緣故當知無明其力殊 618 X45n0759_p0273b18
勝如偈中說般若力最勝能至無所為而無不為故 619 X45n0759_p0273b19
一切生死中無明力最大能動一法界遍生二生死 620 X45n0759_p0273b20
諸門分別委如丘龍二障章。 621 X45n0759_p0273b21
第八建立位行同異門者唯識論中立五種位謂以 622 X45n0759_p0273b22
信等四位為資糧位十迴向後別立四善根為加行 623 X45n0759_p0273b23
位真相二見道名通達位餘皆名為修道位矣其佛 624 X45n0759_p0273b24
果位為究竟道矣又等覺妙覺亦同為究竟然其地 625 X45n0759_p0273c01
前亦有四十心以其十信亦成位故故彼論第九云 626 X45n0759_p0273c02
何謂悟入唯識五位一資糧位謂修大乘順解脫分 627 X45n0759_p0273c03
二加行位謂修大乘順決擇分三通達位謂諸菩薩 628 X45n0759_p0273c04
所住見道四修習位謂諸菩薩所住修道五究竟位 629 X45n0759_p0273c05
謂住無上正等菩提等廣說位相矣然大乘基等一 630 X45n0759_p0273c06
類諸德判此五位以為四不退一十信第六信為信 631 X45n0759_p0273c07
不退以云不退心故二十住第七住已上為位不退 632 X45n0759_p0273c08
以不起邪見故三初地以上名證不退以證真理故 633 X45n0759_p0273c09
四八地以上名行不退以無功用行故然瑜伽論云 634 X45n0759_p0273c10
若諸菩薩住勝解行地名下品成就住淨勝意樂地 635 X45n0759_p0273c11
名中品成就住隨決定究竟地名上品成就若菩薩 636 X45n0759_p0273c12
住下品成就猶往惡趣此盡第一無數大劫乃至廣 637 X45n0759_p0273c13
說由此論文香象判云亦可菩薩地前總說為退以 638 X45n0759_p0273c14
其猶墮諸惡趣故又依佛性論菩薩至十迴向方皆 639 X45n0759_p0273c15
不退也問若爾何故十信第六信心名不退心耶香 640 X45n0759_p0273c16
象華嚴明難記會云以思不退未成不退是名不退 641 X45n0759_p0273c17
心耳問若爾何故起信論云十解已上皆名不退耶 642 X45n0759_p0273c18
答二論宗淺深異故委如下說其位中行相者如瑜 643 X45n0759_p0273c19
伽云勝解行住菩薩轉時何行何相或時具足聰慧 644 X45n0759_p0273c20
於其諸法能受持等或於一時不能如是等乃至廣 645 X45n0759_p0273c21
說或於一時於大菩提已發心而後退捨等如是等 646 X45n0759_p0273c22
類名勝解行住其十地中初地已上七地以還有二 647 X45n0759_p0273c23
種根漸悟菩薩為智增上頓悟菩薩為悲增上八地 648 X45n0759_p0273c24
以上無二根性悲智平等無功用故問若八地已上 649 X45n0759_p0274a01
悲智平等無漏觀心一切時續者如何說有超劫如 650 X45n0759_p0274a02
釋迦佛第三劫初逢燃燈佛布髮掩泥超於八劫第 651 X45n0759_p0274a03
三劫滿修相報初逢勝觀佛亦弗沙翹足讚歎超於 652 X45n0759_p0274a04
九劫答唐慧沼師略存二解一云或有一類住遊觀 653 X45n0759_p0274a05
心多或耽滅定久對此有超問若爾如何八地已上 654 X45n0759_p0274a06
剎那剎那轉增進耶答據八地上住出已後長時而 655 X45n0759_p0274a07
說問若爾如何云初地已上入住出心各各齊等答 656 X45n0759_p0274a08
若據作意即功力齊不同地前設作意時力用不等 657 X45n0759_p0274a09
若執皆齊如何得說智增悲增及於煩惱怖不怖別 658 X45n0759_p0274a10
(已上一解了)一云悲增智增怖不怖類地地各齊然說超 659 X45n0759_p0274a11
者以智望悲增者說超問若爾智增望悲者自得成 660 X45n0759_p0274a12
超何須說彼布髮等耶答此等超增是故遍說(第二解了) 661 X45n0759_p0274a13
或是化相方便說超非是實爾何以故八地已上他 662 X45n0759_p0274a14
受用土中何處有泥土須髮掩何有石窟作佛安禪 663 X45n0759_p0274a15
問若爾三僧祇於智悲增何者而說答據智增者然 664 X45n0759_p0274a16
三祇中地前伏惑而不故留隨惑受生故初地已上 665 X45n0759_p0274a17
故方留惑以自在生故不隨惑故但是第六識俱起 666 X45n0759_p0274a18
惑耳非第七識時時間起故(上且述異下自彰)今依此起信 667 X45n0759_p0274a19
論亦說菩薩十地差別而不以見修等名說又於地 668 X45n0759_p0274a20
前但有三賢其十信是行非位故未得不退故故分 669 X45n0759_p0274a21
別發趣道相中云信成就發心者依何等人修何等 670 X45n0759_p0274a22
行得信成就堪能發心所謂依不定聚眾生乃至修 671 X45n0759_p0274a23
行信心逕一萬劫信心成就得發心者入正定聚畢 672 X45n0759_p0274a24
竟不退名住如來種性中正因相應等丘龍解云十 673 X45n0759_p0274b01
信以前名邪定聚十住已上名正定聚其二中間名 674 X45n0759_p0274b02
不定聚即十信行也又仁王經云習忍以前行十善 675 X45n0759_p0274b03
菩薩有進有退猶如輕毛隨風東西等在此修行經 676 X45n0759_p0274b04
十千劫入十住位方得不退依如是等文象龍二德 677 X45n0759_p0274b05
云今依此論十住之初即不退墮下二乘地況諸惡 678 X45n0759_p0274b06
趣及凡地耶問若爾何故本業瓔珞經云舍利弗法 679 X45n0759_p0274b07
才王等十住第六住有退入凡夫不善法中等答今 680 X45n0759_p0274b08
此起信論釋彼經文為示現退也故論釋發心住相 681 X45n0759_p0274b09
云如修多羅中或說有退墮惡趣者非其實退但為 682 X45n0759_p0274b10
初學菩薩未入正位而懈怠者恐怖勇猛故又是菩 683 X45n0759_p0274b11
薩一發心後遠離怯弱畢竟不退墮二乘地等其位 684 X45n0759_p0274b12
中行相者今此論中云三賢初中位小分得見法身 685 X45n0759_p0274b13
能於十方世界八相成道利益眾生又以願力受身 686 X45n0759_p0274b14
自在亦非業繫又依三昧得少分見佛報身以知法 687 X45n0759_p0274b15
性無慳貪故隨順行檀波羅蜜等故論釋發心住云 688 X45n0759_p0274b16
菩薩發是心故則得少分見於法身故隨其願力能 689 X45n0759_p0274b17
現八種利益眾生乃至隨其所生與微垢相應亦非 690 X45n0759_p0274b18
業繫以有大願自在力故等廣說矣是故當知此中 691 X45n0759_p0274b19
行位與前論宗淺深之相顯然殊矣其地上行倍前 692 X45n0759_p0274b20
可知然略明其行相者起信論云證發心者從淨心 693 X45n0759_p0274b21
地乃至菩薩究竟地是菩薩於一念頃能至十方無 694 X45n0759_p0274b22
餘世界供養諸佛乃至或示超地成正覺以為怯弱 695 X45n0759_p0274b23
眾生故或說我於無量阿僧祇劫當成正覺以為懈 696 X45n0759_p0274b24
慢眾生故能示如是無數方便不可思議而實菩薩 697 X45n0759_p0274c01
種性根等發心則等所證亦等無有超過之法等集 698 X45n0759_p0274c02
者云如唯識瑜伽等論初地菩薩一念之頃往百佛 699 X45n0759_p0274c03
世界今此論中一念之頃往十方無餘世界亦彼論 700 X45n0759_p0274c04
中初地已上七地已還有悲智二根性殊今此論中 701 X45n0759_p0274c05
無其二性之別故云種性根等問若此論中種性等 702 X45n0759_p0274c06
故悲增上智增上二性者何以故智度論等好多成 703 X45n0759_p0274c07
就佛法菩薩好多成就眾生菩薩耶答香象解云為 704 X45n0759_p0274c08
顯有功用無功用二位差別寄說二根□□實不如 705 X45n0759_p0274c09
是若悲增上其慧必劣劣慧導悲悲應滯見滯見之 706 X45n0759_p0274c10
悲豈名增上縱悲智齊均尚不名悲增上況以劣智 707 X45n0759_p0274c11
導悲而言增上若智增上悲劣劣悲導智智應滯寂 708 X45n0759_p0274c12
滯寂之智何名增上以諸菩薩從初以來異凡小故 709 X45n0759_p0274c13
悲智相導念念雙修如車二輪鳥之兩翼何得說有 710 X45n0759_p0274c14
增減耶當知由此大乘始終二教麤細異故有二生 711 X45n0759_p0274c15
死非由悲智互增上故若言彼智增上者有小乘習 712 X45n0759_p0274c16
怖諸煩惱故永伏者若於地前未證真如可約本習 713 X45n0759_p0274c17
容有此類以未純熟故初地以上行解純熟同證同 714 X45n0759_p0274c18
修同斷如何得有如是差別故此起信論云地上菩 715 X45n0759_p0274c19
薩種性發心修行皆等無差別等問前建立執障門 716 X45n0759_p0274c20
中二障與二礙若斷位差別耶若二論無異耶答唯 717 X45n0759_p0274c21
識中說二障斷伏相者委如彼論第九十卷然總而 718 X45n0759_p0274c22
顯之煩惱障中不同二乘約果分品但於二障分別 719 X45n0759_p0274c23
起者地前伏現行初地真見道時一剎那中頓斷彼 720 X45n0759_p0274c24
種其俱生中煩惱障種初地以上自在斷留不故斷 721 X45n0759_p0275a01
何以故潤生攝化故不隨二乘地故為斷所知障故 722 X45n0759_p0275a02
為得大菩提故是故攝論云由惑至惑盡證佛一切 723 X45n0759_p0275a03
智等其所知障行相細故正障菩薩道是故地地別 724 X45n0759_p0275a04
斷要至佛地方得總盡由是即說二障修惑俱至佛 725 X45n0759_p0275a05
地故對法論云又諸菩薩於十地修道位中唯修所 726 X45n0759_p0275a06
知障對治道非煩惱障得菩提時頓斷煩惱及所知 727 X45n0759_p0275a07
障頓成阿羅漢及如來(已上六識相應煩惱等障 728 X45n0759_p0275a08
伏斷位次耳)其末那 729 X45n0759_p0275a08
俱生行相細故亦同前至佛地方盡矣問其二障修 730 X45n0759_p0275a09
惑諸識相應地上現行有何同異答其煩惱障內第 731 X45n0759_p0275a10
六識惑既故留彼是故現種皆以智御用成勝行不 732 X45n0759_p0275a11
起過患猶如毒蛇以咒力御不令死無起過而成餘 733 X45n0759_p0275a12
用菩薩善巧留惑亦爾是故當知於彼煩惱或現或 734 X45n0759_p0275a13
種皆得自在其第七識煩惱性非潤生故非所留行 735 X45n0759_p0275a14
相細故七地以還有時蹔現以觀智有間故其所知 736 X45n0759_p0275a15
障皆後地起或於前地起或現或種以地地別斷故 737 X45n0759_p0275a16
問若爾何故而有所說七地已還起有漏心等耶答 738 X45n0759_p0275a17
約第六識中煩惱障為有漏者彼既留故即似有漏 739 X45n0759_p0275a18
若約所知障為有漏者即實有漏此二通十地若末 740 X45n0759_p0275a19
那煩惱即實有漏至於七地有無不定以有時蹔起 741 X45n0759_p0275a20
有漏心故餘義可知今依此起信論六種染心為煩 742 X45n0759_p0275a21
惱礙根本無明名為智礙二礙行相是如前說今論 743 X45n0759_p0275a22
其斷位者論云一者執相應染依二乘解脫及信相 744 X45n0759_p0275a23
應地遠離故解云若二乘人至無學位見修煩惱究 745 X45n0759_p0275a24
竟離也然此論意諸聲聞人於其起煩惱障尚不能 746 X45n0759_p0275b01
斷但能折伏何況能斷彼所知障彌勒間經論楞伽 747 X45n0759_p0275b02
經同云不能究竟斷諸煩惱但折伏一切煩惱等集 748 X45n0759_p0275b03
者云既未斷根本無明如何斷其煩惱耶依無始無 749 X45n0759_p0275b04
明住地起一切煩惱故論說云過琲e沙等上煩惱 750 X45n0759_p0275b05
依無明起差別我見愛染煩惱依無明起差別如是 751 X45n0759_p0275b06
一切煩惱依於無明所起前後無量差別唯如來能 752 X45n0759_p0275b07
知故言信相應者十解已去信根成就無有退失名 753 X45n0759_p0275b08
信相應此菩薩得人空見修煩惱不得現行故云遠 754 X45n0759_p0275b09
離非約隨眠以留惑故調地前三賢位中初既不墮 755 X45n0759_p0275b10
二乘地故於煩惱障自在能斷留故不斷隨眠為除 756 X45n0759_p0275b11
智障業故論下文云得少分見法身作八相等化乃 757 X45n0759_p0275b12
至非業繫以自在故若約唯識宗初地已上方說留 758 X45n0759_p0275b13
惑是如上說今此菩薩非直斷四住人執亦分斷無 759 X45n0759_p0275b14
明住地故此論云不了一法界義者從信相應地觀 760 X45n0759_p0275b15
察學斷故今但為顯斷人我麤執故不論彼也二者 761 X45n0759_p0275b16
下斷相應染依信相應地修學方便漸漸能捨得淨 762 X45n0759_p0275b17
心地究竟離故解云從十解已去修唯識觀尋思方 763 X45n0759_p0275b18
便乃至初地證三無性遍滿真如法執分別不得現 764 X45n0759_p0275b19
行故言淨心地究竟離也然此論意於二障中不分 765 X45n0759_p0275b20
俱生及分別俱有正使及習氣地前伏使現地上除 766 X45n0759_p0275b21
習氣佛地究竟淨俱此位菩薩以怖智障故修唯識 767 X45n0759_p0275b22
真如等觀伏斷彼障然於煩惱障非直不怖不修對 768 X45n0759_p0275b23
治亦乃故留助成勝行初地以上斷智障一分麤故 769 X45n0759_p0275b24
於煩惱障不須更留是故二障不分見修至初地時 770 X45n0759_p0275c01
正使俱盡三者分別智相應染依具戒地漸離乃至 771 X45n0759_p0275c02
無相方便地究竟離故解云法執細惑七地已還有 772 X45n0759_p0275c03
出入觀異故於境界有微分別然地地分除故云漸 773 X45n0759_p0275c04
離八地已去無出觀外緣境故於七地盡此惑也故 774 X45n0759_p0275c05
云無相方便地究竟離也以二地三聚戒具故云具 775 X45n0759_p0275c06
戒地以七地於無相有觀有加行方便之功用故云 776 X45n0759_p0275c07
無相方便地以八地已去於無相理無方便功用故 777 X45n0759_p0275c08
四者現色不相應染依色自在地能離故解云是五 778 X45n0759_p0275c09
意中現識依根本無明動令現境也以八地中得三 779 X45n0759_p0275c10
種世間自在色性隨心無有障礙故云色自在地能 780 X45n0759_p0275c11
離也以色不自在位現識不亡故此位中遣彼相也 781 X45n0759_p0275c12
五者能見心不相染依心自在地能離故解云即五 782 X45n0759_p0275c13
意中轉識名能見心以根本無明動令能見故論上 783 X45n0759_p0275c14
文云依於動心成能見故第九地中善知眾生心行 784 X45n0759_p0275c15
十種稠林故云心自在此於他心得自在又以自得 785 X45n0759_p0275c16
四無礙智有礙能緣永不得起故云心自在地能離 786 X45n0759_p0275c17
也六者根本業不相應染依菩薩盡地得入如來地 787 X45n0759_p0275c18
能離故解云即五意中業識以無明力不覺心動故 788 X45n0759_p0275c19
菩薩盡地者謂十地終心金剛喻定無始地中微細 789 X45n0759_p0275c20
習染心念都盡故上論文云如菩薩地盡滿足方便 790 X45n0759_p0275c21
一念相應覺心初起心無初相以遠離微細念故得 791 X45n0759_p0275c22
見心性心即常住等案云上六種染心是為煩惱礙 792 X45n0759_p0275c23
斯煩惱礙中攝唯識所說二障已盡初三染心中攝 793 X45n0759_p0275c24
七識中煩惱障及所知障盡故謂執相應染及不斷 794 X45n0759_p0276a01
相應染是六識中所起二障也分別智相應染者是 795 X45n0759_p0276a02
第七識分別愛非愛境故云分別初與慧數相應內 796 X45n0759_p0276a03
起執心故云智也二論淺深差別顯然矣根本無明 797 X45n0759_p0276a04
名為智礙其斷位者論云不了一法界義者從信相 798 X45n0759_p0276a05
應地觀察學斷入淨心地隨分得離乃至如來地能 799 X45n0759_p0276a06
究竟離解云是染心所依無明住地能染真如成染 800 X45n0759_p0276a07
心故即不了一法界義者以不知法一界故即初麤 801 X45n0759_p0276a08
者至初地離後細者至佛地盡故也然初無明生得 802 X45n0759_p0276a09
住地及作得住地等亦四住地及五住地等廣分別 803 X45n0759_p0276a10
此義且如丘龍二障及勝鬘疏等但新羅元曉法師 804 X45n0759_p0276a11
飛龍之化灒于青丘故字丘龍大周法藏和上駕象 805 X45n0759_p0276a12
之德振于唐幡故字香象傳記如斯見者知之然此 806 X45n0759_p0276a13
論宗卓爾不群固是枯槁赴淵之者為凡而已矣西 807 X45n0759_p0276a14
河洙泗之徒刻意而退矣憬悟闇魯侯之﹝齒*复﹞語至道 808 X45n0759_p0276a15
之玄強望馬鳴之冥加仰賴私師之洪恩忽率性靈 809 X45n0759_p0276a16
之愚忝集同異之趣所得之功德迴向於法界冀將 810 X45n0759_p0276a17
來之窮達幸垂賜改作云爾。 811 X45n0759_p0276a18
  812 X45n0759_p0276a19
大乘起信論同異略集(終) 813 X45n0759_p0276a20
  814 X45n0759_p0276a21
 文政十年丁亥二月下旬頃以南溪松林院御所 815 X45n0759_p0276a22
 持之本令書寫之者也。 816 X45n0759_p0276a23
    叡嶽東塔執行探題前大僧正豪實 817 X45n0759_p0276a24

 

 

 

 

 

          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》CBETA 電子佛典 V1.3 普及版

# 卍 Xuzangjing Vol. 45, No. 759 起信論同異集, CBETA Chinese Electronic Tripitaka V1.3, Normalized Version

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

大乘起信論同異略集末

本經佛學辭彙一覽(共 569 條)

一切有情

一切法

一切時

一切諸法

一心

一如

一念

一法

一法界

一剎

一剎那

一真

一異

一業

七轉識

七識

九地

二心

二如

二行

二我執

二見

二身

二受

二明

二果

二門

二乘

二根

二真如

二執

二教

二無記

二業

二義

二種生死

二障

二德

二識

二護

人我見

人我執

人空

人執

人無我

入觀

八十種好

八不

八相

八相成道

八識

十心

十方

十地

十住

十信

十迴向

十善

三十二相

三分

三分別

三有

三佛

三劫

三身

三性

三果

三法

三昧

三界

三相

三祇

三乘

三無性

三漏

三聚

三賢

三識

上方

上界

上座

凡小

凡夫

大劫

大乘

大乘法

大般涅槃

大菩提

小乘

不可思議

不生

不退

中有

中道

五位

五法

五法

五陰

五識

內我

六因

六度

六根

六處

六道

六塵

六識

分別

分別起

分別智

化身

引業

心心

心王

心地

心行

心性

心所

心相

心識

方便

世界

世間

世諦

他受用身

加行

加行位

功德

四一

四不退

四分

四位

四住

四住地

四取

四果

四相

四修

四智

四無礙智

四善根

四諦

外道

外緣

平等

平等心

本識

本覺

本覺真如

正因

正行

正定

正法

正法輪

正覺

生因

生死

生身

生相

生滅

用大

示現

伏斷

任運

劣智

因果

因緣

地上

地前

地前三賢

妄分別

妄心

妄心熏習

妄念

妄執

妄想

妄境界

如來

如來地

如來藏

如法

如是相

如理

成佛

有支

有色

有作

有法

有為

有為法

有為無漏

有情

有無

有間

有漏

有覆無記

有邊

死有

牟尼

自在

自性

自性身

自證

自證分

自體分

色心

色有

色身

色界

行不退

行果

行法

行相

行苦

行解

位不退

住相

佛地

佛身

佛性

佛果

佛法

佛界

作意

別報

利樂

劫初

妙覺

我人

我見

我所

我執

我執習氣

我愛

沙彌

見愛

見道

見道位

身心

身相

身業

邪見

邪執

依止

依他

依果

供養

具戒

具戒地

受用土

受用身

受持

始覺

定性

定性二乘

定相

定聚

念念

性分

性心

性具

性相

所作

所知障

放逸

果分

果位

果果

果報

法名

法我

法我見

法身

法身流轉

法性

法性

法空

法空觀

法門

法界

法相

法師

法執

法華

法愛

法爾

法樂

法輪

法藏

知法

空見

空無

空觀

舍利

舍利弗

初地

初發心

金剛

阿僧祇

阿僧祇劫

阿賴耶

阿賴耶識

阿羅漢

信心

信成就

剎那

威儀

後佛

後得智

染心

染法

流轉

界內

界外

相分

相應

相應法

苦諦

計度

俱生

俱起

修生

修因

修多羅

修行

修惑

修道

冥加

冥熏

差別

悟入

根本智

根本無明

根本識

根性

涅槃

真如

真如不變

真常

真理

神通

能所

般若

般涅槃

迴向

馬鳴

偏執

唯心

唯識

唯識宗

唯識觀

寂然

寂靜

常住

欲界

清淨

清淨心

清淨法界

淨土

淨心

淨法界

淨業

淨德

理即

理法身

現行

現行法

現前

現識

異熟

異熟生

異熟果

異熟識

眾生

眾生心

第一義

第一義空

第一義諦

第七識

第八識

第六識

終教

習性

習氣

莊嚴

勝行

報身

尋伺

惡業

惡趣

悲智

散心

智度

智相

智智

智慧

無上正等菩提

無上法

無上法王

無上菩提

無上道

無生

無自性

無色界

無佛世界

無作

無我

無始

無始無明

無明

無為

無為法

無畏

無相

無倒

無記

無記法

無常

無量

無量義

無間

無愧

無慚

無漏

無漏法

無漏界

無漏道

無盡

無緣

無餘

無餘涅槃

無學

無礙

無礙智

登地

發心

發心住

發菩提心

等心

等智

等覺

等觀

善心

善巧

善男子

善法

善根

善惡

善業

菩提

菩提心

菩薩

菩薩十地

菩薩道

華嚴

虛妄

虛空

鈍根

意生身

意樂

意識

感果

愛取

愛結

業因

業障

業餘

業繫

業識

楞伽

滅定

滅智

煩惱

煩惱障

瑜伽

萬劫

經論

罪福

聖教

解行

解行地

解脫

資糧

資糧位

辟支

辟支佛

道中

道理

遍行

頓悟

頓斷

僧祇

像法

實有

實性

對法

對治

漏業

漸悟

盡未來際

睡眠

福慧

種子

種性

種識

聞法

說法

增上

增上緣

增長

增悲

摩頂

瞋恚

緣力

緣起

緣起門

諸佛

諸宗

諸法

諸相

輪迴

懈怠

燃燈

獨覺

賴耶

賴耶識

隨分

隨眠

隨順

隨煩惱

隨緣

隨類

靜慮

彌勒

應化

應身

應法

戲論

檀波羅蜜

聲聞

斷智

穢土

轉識

離相

羅漢

識心

難陀

願力

願度

寶性

覺心

覺者

釋迦

闡提

瓔珞

護法

變化

變易

變易生死

體用

體性

體相

觀心

觀智

惛沉

慳貪

波羅蜜

三聚戒

大藏經 冊別目錄