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【經文資訊】國家圖書館善本佛典 第四十四冊 No. 8914《釋淨土群疑論探要記》
D44n8914_p0050b01║釋淨土群疑論探要記卷第二(論本第一之餘)
D44n8914_p0050b02║然以阿[方*尒]陀佛殊勝本願增上緣力者正弁地前菩
D44n8914_p0050b03║薩等依願力故得入報土凡本願者意不出三一攝
D44n8914_p0050b04║淨土二攝佛身三攝眾生且其中攝眾生願者亦通
D44n8914_p0050b05║凡聖謂本為凡兼及聖故今本願者總指攝取地前
D44n8914_p0050b06║菩薩及以聲聞凡夫諸願也此等諸眾識心劣故所
D44n8914_p0050b07║變淨土不及地上諸大菩薩微細智心所變妙土然
D44n8914_p0050b08║此佛有廣攝五乘願故各託其願為增上緣還能同
D44n8914_p0050b09║地上菩薩見微妙莊嚴亦得見故名生報土故下引
D44n8914_p0050b10║經而釋成曰又如觀經第九觀云阿[方*尒]陀佛真色身
D44n8914_p0050b11║高六十万億那由他恒河沙由旬八万四千相好唯
D44n8914_p0051a01║是他受用身佛非是地前所能觀見下文言然彼如
D44n8914_p0051a02║來宿願力故有憶想者必得成就故知乘宿願力觀
D44n8914_p0051a03║見受用之身亦乘宿願之力生受用土(已上)。 經言非是
D44n8914_p0051a04║凡夫心力所及然彼如來宿願力故者述修定凡夫
D44n8914_p0051a05║依願力故定觀成就能見佛義而論廣指攝地前之
D44n8914_p0051a06║願明知五乘所託願者各攝凡夫二乘等諸願也和
D44n8914_p0051a07║尚釋云由託佛願以作強緣致使五乘齊入安樂集
D44n8914_p0051a08║云[方*尒]陀淨國位詼上下凡聖通往者今此無量壽國
D44n8914_p0051a09║是其報淨土由佛願故乃詼通上下致令凡夫之善
D44n8914_p0051a10║並得往生亦全此意問今家[乞-乙+、]依託如來本願勝力
D44n8914_p0051a11║和尚述正由託佛願以作強緣道綽判由佛願故[言*(宛-(夗-夕)+匕)]
D44n8914_p0051b01║通上下所言願者唯是應名生因本願何云指廣攝
D44n8914_p0051b02║五乘願以是義故若念佛者託十八念佛生因願行
D44n8914_p0051b03║余定散託第十九二十諸行生因願故師資應釋依
D44n8914_p0051b04║託佛願荅推所難意應云非彼生因之願都不為所
D44n8914_p0051b05║化增上緣若尒立生因外諸願有何詮要有願故知
D44n8914_p0051b06║一[乞-乙+、]諸願若是生因若不生因皆與行者為增上緣
D44n8914_p0051b07║而可助成往生大益就中五乘所託本願生因願者
D44n8914_p0051b08║四十八中何是人天生因之願何是二乘生因之願
D44n8914_p0051b09║何是菩薩生因之願設雖許第十八十九二十三願
D44n8914_p0051b10║即是人天生因願而二乘菩薩生因之願四十八中
D44n8914_p0051b11║所不見也若言二乘菩薩之人更不別乘生因之願
D44n8914_p0052a01║唯總乘攝聲聞菩薩一[乞-乙+、]諸願名託佛願何妨凡夫
D44n8914_p0052a02║不亦別乘生因之願[(打-丁+匆)/心]乘攝凡夫諸願故名託佛願
D44n8914_p0052a03║若言二乘菩薩同乘第十八等三生因願而得往生
D44n8914_p0052a04║其理不然四十八願意趣各異攝取下機攝取上機
D44n8914_p0052a05║不可混亂然此三願諸師一同釋攝凡夫下機之願
D44n8914_p0052a06║全不云攝聖人本願何況和尚觀念門中窮理問荅
D44n8914_p0052a07║定三箇願所攝之機但是凡夫而若言通攝聖人者
D44n8914_p0052a08║近背和尚遠[這-言+(素-糸+ㄆ)]諸師既無所據誰敢信者況生因願
D44n8914_p0052a09║獨限十八十九來迎二十果遂更非諸行直因本願
D44n8914_p0052a10║何以凡夫所修定散及二乘等所修福智廣攝彼願
D44n8914_p0052a11║進退徵難無有所遁故論注云問曰法藏菩薩本願
D44n8914_p0052b01║及龍樹菩薩所讚皆似以彼國聲聞眾多為奇此有
D44n8914_p0052b02║何義荅曰聲聞以實際為證計不應更能生佛道根
D44n8914_p0052b03║芽而佛以本願不可思議神力攝令生彼必當復以
D44n8914_p0052b04║神力生其無上道心譬如鴆鳥入水[魚-(烈-列)+大]蚌咸死犀角
D44n8914_p0052b05║觸之死者皆活如此不應生而生所以可奇(已上)。 法藏
D44n8914_p0052b06║本願者指十四願龍樹所讚者指十住論次上並引
D44n8914_p0052b07║計審他方二乘得生極樂由乘聲聞無數本願全所
D44n8914_p0052b08║不言乘十九等而第十四聲聞本願唯願我土聲聞
D44n8914_p0052b09║無數更以不論聲聞修因明知增上緣本願者非必
D44n8914_p0052b10║限[戶@勺]生因願也問義猶不明三賢菩薩雖未證得二
D44n8914_p0052b11║空真如既是經一大阿僧祇雙修六度福智資糧為
D44n8914_p0053a01║有緣生八相成道於諸佛土隨意往生二乘雖亦未
D44n8914_p0053a02║證法空斷煩惱障得生空理分[暇-日]生死今將棄捨非
D44n8914_p0053a03║淨土者生何處耶是故此等大小聖人設雖不乘生
D44n8914_p0053a04║因本願若只乘總攝聖人願可得往生垢障凡夫智
D44n8914_p0053a05║力尤弱福德極少若不乘於生因之願不可輒得往
D44n8914_p0053a06║生報土依此意故託佛願之文隨應可得意所謂若
D44n8914_p0053a07║約二乘菩薩不生因願名託佛願若約垢障淺識凡
D44n8914_p0053a08║夫指生因願應名託願同名佛願所▆自異有何妨
D44n8914_p0053a09║[癈-殳+矢]況三福善[工*刀]用微劣佛若不為生因本願何得直
D44n8914_p0053a10║為淨土生因荅如本自通非生因願諸餘本願亦成
D44n8914_p0053a11║強緣令諸眾生攝入淨土故定散人設雖不乘生因
D44n8914_p0053b01║之願何不生淨土既有報法高妙淨土不嫌凡夫殊
D44n8914_p0053b02║勝本願彼願何故不為凡夫勝增上緣攝入彼土例
D44n8914_p0053b03║如聲聞無數本願報土不嫌聲聞願故攝於聲聞得
D44n8914_p0053b04║入報土但至地前菩薩聲聞福智勝故不乘生因可
D44n8914_p0053b05║得往生凡夫福力[宋-木+取]微弱故不乘生因不可往生淨
D44n8914_p0053b06║土難者不論他力[泳-永+頁]依福智勝劣階降而弁往生淨
D44n8914_p0053b07║土不同今論他力何得言依機類差別彼乘不生因
D44n8914_p0053b08║願往生此非生因不可往生是則偏[牛*(句-口+匕)]自力執心不
D44n8914_p0053b09║知本願增上極致之所致也所謂攝於菩薩聲聞願
D44n8914_p0053b10║為彼機已成就故令彼機類攝入報土又攝凡夫願
D44n8914_p0053b11║為此機已成就故令此機類攝入報土而何為聖人
D44n8914_p0054a01║成就願其力強故即攝其機若為凡夫成就諸願力
D44n8914_p0054a02║弱故不攝其機又為凡夫願未成就故不攝之雖已
D44n8914_p0054a03║成就機品劣故不得攝引若言未成故不攝凡夫者
D44n8914_p0054a04║其理不然四十八願一[乞-乙+、]成就願成就文尤揭焉故
D44n8914_p0054a05║若言已成就其機劣故不攝之者既不攝機何言成
D44n8914_p0054a06║就唯存機勝劣不[(厂@((既-旡)-日+口))*頁]願成不豈非天愛[泳-永+頁]詳此理諸
D44n8914_p0054a07║佛願力非辭所覃大乘妙用旨趣難知唯[仁-二+印]而信莫
D44n8914_p0054a08║致疑懷次託佛願文隨應得意似無所詮非生因願
D44n8914_p0054a09║直獨為緣不生因願亦增上緣何強[卄/間]別云攝聖願
D44n8914_p0054a10║即不生因名託佛願攝凡夫願但是生因名託佛願
D44n8914_p0054a11║今師和尚師資一同泛約攝機名託佛願非獨十八
D44n8914_p0054b01║名託佛願何況師資論生因願唯限稱名未見自餘
D44n8914_p0054b02║定散諸善名本願行次三福力弱若亦不立生因願
D44n8914_p0054b03║者不可直為報土生因此難甚非善體本是真善妙
D44n8914_p0054b04║有上機修之尚成菩提一實觀智一大弘願能資助
D44n8914_p0054b05║故況用迴向亦成淨因由此隨願等經說隨行者願
D44n8914_p0054b06║万行皆生十方淨土今經中明三世諸佛淨業正因
D44n8914_p0054b07║何處聖教定此善體是麤劣故不願生因不可生淨
D44n8914_p0054b08║次下文云有所得心通於三性善不善業咸能感報
D44n8914_p0054b09║今三福等悉是善業寧容不感淨土之報而今云何
D44n8914_p0054b10║唯以無所得而得往生有所得心不得生者出何經
D44n8914_p0054b11║文既無聖典何所依馮(已上)。 行體即是淨土正業此文
D44n8914_p0055a01║分明[其-(一/八)]心莫廢或人問曰諸行若非生因願者何生
D44n8914_p0055a02║淨土毗沙門堂云[工*刀]德故生也(云云)。 難者閉口去全
D44n8914_p0055a03║與今意同故知三福善體本妙不可嫌言非報土因
D44n8914_p0055a04║若言善體三世諸佛淨業正因不可嫌而凡夫少心
D44n8914_p0055a05║修行之時難至報土佛已成就攝彼凡夫少心願故
D44n8914_p0055a06║此亦非難非是凡夫心力所及然彼如來宿願力故
D44n8914_p0055a07║大聖金言我等所貴誰致疑耶非本願行不[泳-永+頁]生淨
D44n8914_p0055a08║近比學者思此事難如愚意者不足言難若嫌所修
D44n8914_p0055a09║三福善體即是三世諸佛淨業正因有何不足不生
D44n8914_p0055a10║淨土若嫌能修彼佛本願為增上緣攝凡夫故亦不
D44n8914_p0055a11║可疑由此義故和尚難垢障凡夫云何得入荅由託
D44n8914_p0055b01║佛願以▆強緣今師問云何地前凡夫得生釋依託
D44n8914_p0055b02║如來本願勝力如是等釋雖約小機難入報土使致
D44n8914_p0055b03║問荅而未見三福行體劣故言不[泳-永+頁]生十方淨土就
D44n8914_p0055b04║中和尚所[利-禾+(光-兀+天)]及餘師解尺中定判非本願行往生諸
D44n8914_p0055b05║佛淨土諸佛既尒[方*尒]陀亦然若言諸佛淨土之中雖
D44n8914_p0055b06║非願行而得往生安養不尒非本願行不可往生此
D44n8914_p0055b07║義不然無異因故問非生因願定散餘行亦託本願
D44n8914_p0055b08║往生淨土獨稱本願[方*尒]陀名號有何勝能又餘諸行
D44n8914_p0055b09║非生因願乘攝凡夫願得往生別設生因願似無要
D44n8914_p0055b10║況許非本願而言[尤-尢+託]本願自語相[這-言+(素-糸+ㄆ)]豈得[書-曰+皿]理又師
D44n8914_p0055b11║資同釋諸行生因和尚述曰逢遇小緣授其小戒以
D44n8914_p0056a01║佛願力易得往生豈非是戒善即本願又云直是[方*尒]
D44n8914_p0056a02║陀願重致使想者皆成誠知定善即本願故行成見
D44n8914_p0056a03║佛此外往[乞-乙+、]凡夫之人乘佛願往生淨土非生因願
D44n8914_p0056a04║其義如何今師亦釋凡夫託願往生報土與和尚同
D44n8914_p0056a05║荅非生因願餘定散善亦雖託願得生淨土而彼行
D44n8914_p0056a06║業成就極難非是生因本願行故唯乘總攝凡夫願
D44n8914_p0056a07║故念佛行法成就極易別是乘生因本願故[(打-丁+匆)/心]亦乘
D44n8914_p0056a08║攝凡夫願故念佛已假攝機攝行(第十八願雖同攝機為[卄/間]餘願不論
D44n8914_p0056a09║行體只名攝行云[乞-乙+、])總別二種增上緣力餘行唯乘總攝機願
D44n8914_p0056a10║更不乘別攝行本願於中乘二緣念佛其力強例如
D44n8914_p0056a11║彼云二道所得極堅牢故判七義勝特得生勝名分
D44n8914_p0056b01║正助二業獨立正定稱蓋是生因本願唯[戶@勺]稱名故
D44n8914_p0056b02║也加之光明攝不攝化佛讚不讚諸佛證不證諸經
D44n8914_p0056b03║勸不勸往生難不難付屬有無流通遠近此等皆是
D44n8914_p0056b04║本願非願二行差別何無甲[乳-孚]次諸行皆乘攝凡夫
D44n8914_p0056b05║願設生因願無其詮者總攝凡夫願雖亦攝機令生
D44n8914_p0056b06║淨土而別立生因願者[修-(仁-二)+彳]生因行彼願強故行體速
D44n8914_p0056b07║成菩薩為此故別設生因願行速成故万機皆悉易
D44n8914_p0056b08║得往生其義先[暇-日]自顯著(矣)但是別立生因願故[工*刀]
D44n8914_p0056b09║能殊勝若以餘行為本願時亦有勝能而別念佛立
D44n8914_p0056b10║本願者選擇已設二義釋通私不可會次雖非本願
D44n8914_p0056b11║而託本願深有其意趣豈自語相[這-言+(素-糸+ㄆ)]非本願者非生
D44n8914_p0057a01║因願託本願者託攝凡願舉要言之若有人問行定
D44n8914_p0057a02║散善凡夫託佛本願往生即荅應言此義唯然若有
D44n8914_p0057a03║人問定散之行皆本願行即荅應言此義不然不[得-彳]
D44n8914_p0057a04║此意更致疑難何開義趣次出師資釋為諸行業生
D44n8914_p0057a05║因願證此事不明豈非前言五乘往生皆託本願故
D44n8914_p0057a06║釋託願所出解尺皆此意也授其小戒以佛願力等
D44n8914_p0057a07║者若是為釋小戒即佛本願為釋凡夫託佛願生若
D44n8914_p0057a08║言不釋小戒即是生因本願何為諸行本願之證若
D44n8914_p0057a09║亦言釋小戒即是生因本願此文不然淨影師許中
D44n8914_p0057a10║三品是三果聖人和尚破之非是三果唯是小根凡
D44n8914_p0057a11║夫之人乃遇小緣僅受小戒乘攝凡夫願而得往生
D44n8914_p0057b01║何云小乘三果聖人此但分別機品凡聖不論去行
D44n8914_p0057b02║本願非願不可為諸行本願證定善義釋亦此意也
D44n8914_p0057b03║由佛願故凡夫觀想成就見佛往生淨土如上消經
D44n8914_p0057b04║宿願力故此外或云善惡凡夫得生者莫不皆乘阿
D44n8914_p0057b05║[方*尒]陀佛大願業力為增上緣或云或想或觀除罪障
D44n8914_p0057b06║皆是[方*尒]陀本願力等皆明攝機非論行體今所責者
D44n8914_p0057b07║如釋念佛行體即是本願餘行亦有名本願行若無
D44n8914_p0057b08║其釋言諸行亦生因本願只是人情不可信用黑谷
D44n8914_p0057b09║何度見於託佛願等文而不憚彼定判諸行非是本
D44n8914_p0057b10║願未學斟[酉*夕]不可迷執書不盡語義趣難極見一端
D44n8914_p0057b11║察万途今唯是付師資之釋述大旨也料[卄/間]願文問
D44n8914_p0058a01║荅選釋略所不明(云云)。 增上緣力者問准俱舍等增上
D44n8914_p0058a02║緣者能作因設雖有[乞-乙+、]力無力別亦同疏緣不可為
D44n8914_p0058a03║令凡生報土強勝緣力若尒何故名增上緣荅小乘
D44n8914_p0058a04║論所明增上緣如所難意是微弱緣唯識論等明增
D44n8914_p0058a05║上緣體廣力強餘三緣中所不搹者皆屬此緣是故
D44n8914_p0058a06║體廣總而言之四緣皆得增上緣▆故論云四增上
D44n8914_p0058a07║緣謂若有法有勝勢用能於餘法或順或[這-言+(素-糸+ㄆ)]雖前三
D44n8914_p0058a08║緣亦是增上而今[第-(竺-二)+卄]四除彼取餘為顯諸緣差別相
D44n8914_p0058a09║故又云然增上用隨事雖多而勝顯者唯二十二應
D44n8914_p0058a10║知即是二十二根(已上)。 二十二根增上緣體故知此緣
D44n8914_p0058a11║其力尤強生善惡趣以業力等名增上緣見異地遠
D44n8914_p0058b01║境以定通引力名增上緣凡夫生淨加佛願力名增
D44n8914_p0058b02║上緣亦復可然是強勝緣因論生論四緣何等荅因
D44n8914_p0058b03║緣者唯識論七云一因緣謂有為法親弁自果此體
D44n8914_p0058b04║有二一種子二現行種子者謂本識中善染無記諸
D44n8914_p0058b05║界地等[工*刀]能差別能引次後自類[工*刀]能及起同時自
D44n8914_p0058b06║類現果此唯望彼是因緣性現行者謂七轉識及彼
D44n8914_p0058b07║相應所變相見性界地等除佛果善極劣無記餘熏
D44n8914_p0058b08║本識生自類種此唯望彼是因緣性(已上)。 等無間緣者
D44n8914_p0058b09║論云二等無間緣謂八現識及彼心所前聚▆後自
D44n8914_p0058b10║類無間等而開導令彼定生(已上)。 所緣[乞-乙+、]者論云三所
D44n8914_p0058b11║緣[乞-乙+、]謂若有法是帶己相心或相應所慮所託此體
D44n8914_p0059a01║有二一親二疏若與能緣體不相離是見分等內所
D44n8914_p0059a02║慮託應知彼是親所緣[乞-乙+、]若與能緣體雖相離為質
D44n8914_p0059a03║能起內所慮託應知彼是疏所緣[乞-乙+、]親所緣[乞-乙+、]能緣
D44n8914_p0059a04║皆有離內所慮託必不生故疏所緣[乞-乙+、]能緣或有離
D44n8914_p0059a05║外所慮託亦得生故(已上)。 增上緣者如上所引此四緣
D44n8914_p0059a06║相文廣義繁是傍論故委不述耳還能同彼地上菩
D44n8914_p0059a07║薩所變淨土者依佛願故地前所見同於地上所見
D44n8914_p0059a08║淨土不思議力非凡所測二會[這-言+(素-糸+ㄆ)]中佛地論等者等
D44n8914_p0059a09║取瑜伽唯識等論此等諸論皆判地前不生報土佛
D44n8914_p0059a10║地論云地前大眾見變化身居此穢土為其說法地
D44n8914_p0059a11║上大眾見受用身居佛淨土為其說法(已上)。 瑜伽論云
D44n8914_p0059b01║三地菩薩由願自在方生淨土無有異生及非異生
D44n8914_p0059b02║聲聞獨覺若異生菩薩得生於彼唯識論云他受用
D44n8914_p0059b03║身亦依自土隨住十地菩薩所宜變為淨土是據自
D44n8914_p0059b04║力分判地前地上所居二土不據他力別願勝緣三
D44n8914_p0059b05║引例釋成中只如[冉-工+又]眼論言等者先明[冉-工+又]眼緣境行
D44n8914_p0059b06║相論者即是俱舍等論謂[冉-工+又]眼略有三礙相一唯見
D44n8914_p0059b07║障內色不見被障色二唯見欲界境不見異地境三
D44n8914_p0059b08║唯是離中知非是合中知又智論二十三云[冉-工+又]眼見
D44n8914_p0059b09║近不是遠見前不見後見外不見內見晝不見夜見
D44n8914_p0059b10║上不見下以此礙故(已上)。 文意不出今三種義然法華
D44n8914_p0059b11║經說等者次明據他勝緣[冉-工+又]眼見與前三種翻謂依
D44n8914_p0060a01║法花別威力故[冉-工+又]眼得見內外諸山誰言不見被障
D44n8914_p0060a02║之色又見上界微細諸塵莫謂不臨異地之境又依
D44n8914_p0060a03║照鏡見自▆根是合中知不可遍[戶@勺]離中知矣▆▆
D44n8914_p0060a04║知者俱舍論云眼耳意根境不至三相[這-言+(素-糸+ㄆ)]所謂眼及
D44n8914_p0060a05║耳意三取不至境是名離中知根之與境不相必付
D44n8914_p0060a06║中有空緣根能取境[乞-乙+、]若著根無空緣時不能取之
D44n8914_p0060a07║鼻舌身三與此相[這-言+(素-糸+ㄆ)]能取至境是合中知根之與境
D44n8914_p0060a08║親相付著中無空緣而根取境婆娑論云三根合中
D44n8914_p0060a09║知謂鼻舌身三離中知謂眼耳意亦同俱舍內外彌
D44n8914_p0060a10║樓山者法花道[邏-糸]記云經[方*尒]樓山者此云兜山亦云
D44n8914_p0060a11║殊持山內外者此山有五一大四小大者在中小者
D44n8914_p0060b01║在邊而四面住在閻浮提西隅大海在目真鄰陀南
D44n8914_p0060b02║又栖復鈔云[方*尒]樓山此云光明山即十寶山之通號
D44n8914_p0060b03║常有光明故以為名也阿迦尼吒天者玄贊云阿迦
D44n8914_p0060b04║柅瑟掃此云質礙究竟阿伽質[得-彳]義柅瑟掃究竟義
D44n8914_p0060b05║阿迦尼吒訛也色究竟天也(已上)。 又解深密經及攝大
D44n8914_p0060b06║乘論等者深密經三云然即此心如是生時即有如
D44n8914_p0060b07║是影像顯現善男子如依善瑩清淨鏡面以質為緣
D44n8914_p0060b08║還見本質而謂我今見於影像及謂離質別有所行
D44n8914_p0060b09║影像顯現如是此心生時相似有異攝大乘論五云
D44n8914_p0060b10║[方*尒]勒菩薩言世尊若定境界色相與定心不異云何
D44n8914_p0060b11║此識取此識為境釋曰若有別識為識境則唯識義
D44n8914_p0061a01║不成若緣自體為境事亦不成以世間無比類故廣
D44n8914_p0061a02║說乃至論曰譬如依面見面謂我見影此影顯現相
D44n8914_p0061a03║似異面釋曰此譬為顯但有自面無有別影何以故
D44n8914_p0061a04║諸法和合道理難可思議不可見法而今得見由如
D44n8914_p0061a05║水鏡等影實無別法還見自面謂有別影(已上)。 經論譬
D44n8914_p0061a06║定心自見定心見定心者定所變色即自心故今譬
D44n8914_p0061a07║依他見非分境眼根本是離中知故不能得見合正
D44n8914_p0061a08║根塵然由水鏡即能得見與清淨根合在一處自面
D44n8914_p0061a09║扶根彼水鏡中無有別影但有自面因緣合故乃見
D44n8914_p0061a10║自面何離中知故義燈云問大乘鏡中既實無像云
D44n8914_p0061a11║何解深密心意識相品云如一影生緣現前唯一影
D44n8914_p0061b01║起等佛地經云如依圓鏡眾像影現荅就他宗及世
D44n8914_p0061b02║間許取以為喻亦復無[這-言+(素-糸+ㄆ)]經部雖無實影取似亦復
D44n8914_p0061b03║無[先-儿+八]攝論云由迷亂故謂見影像等據自實義以破
D44n8914_p0061b04║他宗故解深蜜云如鏡為緣還見自質非鏡有影(已上)。
D44n8914_p0061b05║樞要下釋依他八喻中云又如影像於鏡等中還見
D44n8914_p0061b06║本質而謂我今別見影像而此影像實無所有非等
D44n8914_p0061b07║引地善惡思業本質為緣影像果生亦復如是唯識
D44n8914_p0061b08║云鏡像補闕章云水鏡等中現面像等似本質故名
D44n8914_p0061b09║為影像此亦不尒無垢稱云如鏡中像等喻之於無
D44n8914_p0061b10║今若云有便[這-言+(素-糸+ㄆ)]經[先-儿+八]若云無者何故八喻[乞-乙+、]依他耶
D44n8914_p0061b11║荅約第六識自所變相似鏡等有非是全無故喻依
D44n8914_p0062a01║他談實見自面等非在鏡中實有面像等第六分別
D44n8914_p0062a02║謂在鏡等說為影像(已上)。 此等解尺與今無異大乘實
D44n8914_p0062a03║義依鏡緣故見自本面不可致疑(依他八喻出攝論五一幻事二陽焰
D44n8914_p0062a04║三夢境四影像五光影六谷響七水月八變化)問若眼根緣鏡像色時眼識
D44n8914_p0062a05║同緣荅不尒水月鏡像法處攝色非五識境只是眼
D44n8914_p0062a06║根照鏡為緣意識緣像也法處色者雜集一云法處
D44n8914_p0062a07║攝色者略有五種謂極略色極迥色受所引色遍計
D44n8914_p0062a08║所起色自在所生色極略色者謂極微色極迥色者
D44n8914_p0062a09║謂離餘礙觸方所色即空界色唯識疏云極略極迥
D44n8914_p0062a10║但是第六意識分折為極微故第八不緣演秘釋云
D44n8914_p0062a11║折根器等為極微者名為極略折像等色為極微者
D44n8914_p0062b01║名為極迥受所引色者謂無表色唯識疏云受所引
D44n8914_p0062b02║色中若定道共色即此不緣(第八識不緣此定道無表)唯以現行
D44n8914_p0062b03║思為體故(大乘意者以定相應現行思數名定道戒故第八不緣也)別解表業此
D44n8914_p0062b04║亦不緣以亦思故(大乘意者別解脫戒思為體故第八亦不緣也)無表色可
D44n8914_p0062b05║尒是思種故既緣諸種故得緣之(大乘意者許別解脫無表是思心所
D44n8914_p0062b06║種故第八既緣有漏種故得緣此別解脫無表)若尒如二無心定等皆依種
D44n8914_p0062b07║立應亦得緣(問也)由此即是心等種上差別[工*刀]能但緣
D44n8914_p0062b08║種體不緣別能即不緣者無表亦尒是且種上差別
D44n8914_p0062b09║[工*刀]能亦是防色之別能故[乞-乙+、]知如彼亦不得緣(第八識唯
D44n8914_p0062b10║緣種子體不緣種上差別[工*刀]能彼二無心[乞-乙+、]等種上差別[工*刀]能故第八識不能緣之若即不緣種[工*刀]能者
D44n8914_p0062b11║別解無表亦思種能故如彼之二無心定亦不得緣)遍計所起色者謂水月鏡
D44n8914_p0063a01║像色唯識疏云遍計所起色若說唯是鏡像水月此
D44n8914_p0063a02║亦不緣(第八識亦不緣此色)第六識遍計起故若唯意緣通根
D44n8914_p0063a03║塵者亦此中攝故(演秘云獨頭意識緣根塵等由分別生亦名遍計所起攝也)第
D44n8914_p0063a04║八所緣諸根塵等以總從別以暗從明皆本處攝故
D44n8914_p0063a05║說不緣遍計所起之色(第八境總六識境別故總從別本十處攝第八境暗極幽
D44n8914_p0063a06║隱故六識境明顯彰故[乞-乙+、]暗從明本十處攝故第八識不緣遍計所起之色)已上四色定
D44n8914_p0063a07║是假法無別種故自在所生色者謂定所生色此中
D44n8914_p0063a08║有二一者實色謂大威德定所生色故唯識論云略
D44n8914_p0063a09║說此識所變境者謂有漏種十有色處及墮法處所
D44n8914_p0063a10║現實色同疏釋云第八亦緣法處實色謂威德定所
D44n8914_p0063a11║行境色如瑜伽論五十四卷彼極分別應如彼會言
D44n8914_p0063b01║墮者是攝義即是法處攝色之異名也(已上)。 ▆所假色
D44n8914_p0063b02║謂餘假想定所生色是無別種假法攝故第八不緣
D44n8914_p0063b03║故唯識疏云又定所生色中如十一切處觀亦此中
D44n8914_p0063b04║攝(十遍處定所生之色亦是定所生色攝也)第八緣不荅曰不緣假想色
D44n8914_p0063b05║故[乞-乙+、]此論文但緣實色不緣假故第八所緣必有用
D44n8914_p0063b06║故彼無實用第八不緣(已上)。 具如對法第一瑜伽五十
D44n8914_p0063b07║五說若言下進退徵若言有見障外等三能者便與
D44n8914_p0063b08║俱舍等論相[這-言+(素-糸+ㄆ)]若言無此三能者復與法花等經相
D44n8914_p0063b09║[這-言+(素-糸+ㄆ)]故知下自和會論由自力經約他緣並無[這-言+(素-糸+ㄆ)]乖准
D44n8914_p0063b10║之故知佛地論師據自因說地前不生無量壽經據
D44n8914_p0063b11║他力明凡夫入報亦不鉾楯問今雖引此等他力證
D44n8914_p0064a01║未為正證由彼法花法威德力[冉-工+又]眼雖見障外之色
D44n8914_p0064a02║及上界塵彼所緣境既是有漏鏡像亦尒何足凡夫
D44n8914_p0064a03║由願力為生報土證穢土境界雖非己分若由勝緣
D44n8914_p0064a04║自可得見無漏佛境雖有勝緣輒不可見他勝緣力
D44n8914_p0064a05║加於可加之故荅是先為破佛地所說自力性相[弓*(象-(色-巴+(前-(一/刖))))]
D44n8914_p0064a06║證據他見非分境次重引定自在所生色亦同此意
D44n8914_p0064a07║後引觀經兩處之文及以佛地一師之說便是正證
D44n8914_p0064a08║也夫乘神風者造天地非難御龍舟者涉江波甚易
D44n8914_p0064a09║佛願難思盍攝凡入報哉四重引例證中三初引威
D44n8914_p0064a10║德定例本願力次引觀經正證[方*尒]陀報佛凡夫依願
D44n8914_p0064a11║入彼土義三引佛地亦證凡夫見報佛義初彼威德
D44n8914_p0064b01║定中定自在所生色者百法論疏云定自在所生色
D44n8914_p0064b02║者定通無擁名為自在果從彼起名彼所生所生即
D44n8914_p0064b03║色名所生色自在之所生色名自在所生色(已上)。 若以
D44n8914_p0064b04║事證彼十六觀[乞-乙+、]成之時心眼開發見寶地等便其
D44n8914_p0064b05║義也此色皆是法處攝色而非眼根所得境界故云
D44n8914_p0064b06║非是色塵如俱舍論第十三云瑜伽師說修靜慮時
D44n8914_p0064b07║定力所生境界色非眼根境故名無見不障處所故
D44n8914_p0064b08║名無對若謂既尒如何名色釋如是難與無表同(此經
D44n8914_p0064b09║部難有部引經說無見無對色證無表色光記云瑜伽此名相應即觀行者異名與無表同者有部亦許
D44n8914_p0064b10║無表色是無見無對故也)大威德定者瑜伽論六十五云要具威
D44n8914_p0064b11║德極靜定心方能為緣生此無見無對諸色同論抄
D44n8914_p0065a01║云是無漏故名為威德聖者法故名為威德其此定
D44n8914_p0065a02║色得實作用如實作色若非威德定色唯令他見非
D44n8914_p0065a03║實作事不如實作義燈云有說異生定所生色亦有
D44n8914_p0065a04║實用故云威德定者是根本定非勝者起名威德定
D44n8914_p0065a05║今謂不尒若許異生定變實色何故瑜伽第十云謂
D44n8914_p0065a06║超第二阿僧祇耶變有實用若云彼說通變此說定
D44n8914_p0065a07║變者此亦不尒通變是勝尚超第二劫變方有用定
D44n8914_p0065a08║力是劣云何凡變即許實有故威德定是勝人起(已上)。
D44n8914_p0065a09║演秘云威德定者有威德者所起勝定名威德定此
D44n8914_p0065a10║有兩釋一云自在菩薩及二乘者所得之定故瑜伽
D44n8914_p0065a11║云非是一切所有定心皆有能生此色[工*刀]能唯一類
D44n8914_p0065b01║有故知尊聖二云亦通異生依定久習得自▆者[卄/間]
D44n8914_p0065b02║非自在名一類有亦無其[先-儿+八]前解為勝(已上)。 斯乃已得
D44n8914_p0065b03║自在菩薩以無漏定勝威德故變香味觸現[魚-(烈-列)+大]米等
D44n8914_p0065b04║令與有情人皆受用資養依根所餘假想定所變色
D44n8914_p0065b05║猶如夢境離心之外更無別色故唯第六意識所緣
D44n8914_p0065b06║然彼勝定令其果色通於五八兩識所緣故云能令
D44n8914_p0065b07║凡夫所見今此等者例合釋成今依本願令地前人
D44n8914_p0065b08║生受用土亦復如斯不可一向判言不生問大威德
D44n8914_p0065b09║定為[戶@勺]無漏為通有漏若言通者瑜伽抄云是無漏
D44n8914_p0065b10║故名為威德若唯無漏者瑜伽論云又此定色但是
D44n8914_p0065b11║世間有漏無漏由定而生唯識疏引五十四云法處
D44n8914_p0066a01║所攝勝定果色彼果彼境是實物有定心所緣名境
D44n8914_p0066a02║懃求起故即名為果即通有漏及與無漏此謂聖者
D44n8914_p0066a03║得威德定變為此色饒益有情(已上)。 此等相[這-言+(素-糸+ㄆ)]云何會
D44n8914_p0066a04║通荅若菩薩所得大威德必是無漏謂菩薩依大悲
D44n8914_p0066a05║相應純淨無漏後得智觀察有情施所[泳-永+頁]物例如彼
D44n8914_p0066a06║云唯大悲心神通變境資養有情近亦名食此令有
D44n8914_p0066a07║情觸無漏境為破有媒故四食章云若無漏者親非
D44n8914_p0066a08║資有究竟為損破壞有故近可為食(已上)。 況義燈釋欲
D44n8914_p0066a09║界有情第八所變定果實色不屬上界之義云雖名
D44n8914_p0066a10║通定果然非上界[扠-、]以漏無漏不相順故(已上)。 菩薩所
D44n8914_p0066a11║變無漏定果非[暇-日]食性有漏第八所變相分▆[暇-日]食
D44n8914_p0066b01║性有漏無漏食非食性不相順故不隨本質▆上界
D44n8914_p0066b02║也若二乘所得大威德定必是有漏謂以二乘無漏
D44n8914_p0066b03║多緣諦理不能變香味故略纂述大威德定變實境
D44n8914_p0066b04║云若菩薩是無漏若二乘是有漏若尒瑜伽論通漏
D44n8914_p0066b05║無漏者通論菩薩二乘所得彼杪無漏者且約菩薩
D44n8914_p0066b06║所入定也問為十地中皆得此定為但八地已上菩
D44n8914_p0066b07║薩得入此定若言通者義燈引瑜伽云謂超第二阿
D44n8914_p0066b08║僧祇耶變有實用豈非唯八地已上菩薩所變有實
D44n8914_p0066b09║用若言[戶@勺]者二乘有漏大威德定變有實用何況七
D44n8914_p0066b10║地以前菩薩無漏定力不變實用荅地上菩薩皆變
D44n8914_p0066b11║實用後得無漏智自在故何劣於二乘所入有漏定
D44n8914_p0067a01║但至燈者且為破他言異生得此定超引八地有實
D44n8914_p0067a02║用文不遮七地以前起定問無漏大威德定所變相
D44n8914_p0067a03║分亦應無漏[乞-乙+、][乞-乙+、]破有何受用彼增益依身況上定
D44n8914_p0067a04║境彼香味觸寧為[暇-日]食唯識論云[暇-日]食唯於欲界有
D44n8914_p0067a05║用故荅義燈云設菩薩等變假無食用設有實用據
D44n8914_p0067a06║為增上引生欲界有情所變香味觸三而以為食亦
D44n8914_p0067a07║不取本質故不通上(已上)。 此文意說定起無漏性非正
D44n8914_p0067a08║食然欲有情受用菩薩所變[魚-(烈-列)+大]米等者是菩薩所變
D44n8914_p0067a09║為增上緣有情第八自變彼境而受用也菩薩所變
D44n8914_p0067a10║雖上界繫而有情自第八所變下界繫故能受用之
D44n8914_p0067a11║長養身分不直取菩薩所變本質為食故無▆食通
D44n8914_p0067b01║上界之[先-儿+八]次引觀經中先引第九觀證[方*尒]陀廣大身
D44n8914_p0067b02║量是他受用身故非地前所見次引雜想觀明凡夫
D44n8914_p0067b03║依願憶想成就生受用土問何以身量廣大即得為
D44n8914_p0067b04║報身證荅此義預先明畢今案此論凡夫生報土者
D44n8914_p0067b05║觀經誠證也教主六十万億那由他恒河沙由旬所
D44n8914_p0067b06║座蓮花是八万四千[葉-廿+卄]化佛無數國土分量究竟如
D44n8914_p0067b07║虛空廣大無邊際豈非十八圓滿中分量圓滿耶明
D44n8914_p0067b08║知非地前境界況具八万四千相好非報身何問報
D44n8914_p0067b09║身如來更不可論身土分量遍法界故起信論云一
D44n8914_p0067b10║者依分別事識凡夫二乘心所見者名為應身以不
D44n8914_p0067b11║知轉識現故見從外來取色分齊不能[書-曰+皿]知故二者
D44n8914_p0068a01║依於業識謂諸菩薩從初發意乃至菩薩究竟地心
D44n8914_p0068a02║所見者名為報身[乞-乙+、]有無量色[乞-乙+、]有無量相[乞-乙+、]有無
D44n8914_p0068a03║量相[乞-乙+、]有無量好廣說乃至不可窮[書-曰+皿]離分齊相(已上)。
D44n8914_p0068a04║六十万億身量八万四千相好者淨土佛是雖變化
D44n8914_p0068a05║身而身量大具眾相好有何[先-儿+八]耶故觀佛經十云毗
D44n8914_p0068a06║婆尸佛身量高顯長六十由旬其佛圓光身此金色
D44n8914_p0068a07║八萬四千相一[乞-乙+、]相中八萬四千好一一好中無數
D44n8914_p0068a08║金光一[乞-乙+、]光中有恒河沙化佛(已上)。 穢土化身猶有八
D44n8914_p0068a09║万四千相好況於淨土勝變化身荅他受用身有大
D44n8914_p0068a10║小者佛地唯識等所定判彼佛地論一師雖存無其
D44n8914_p0068a11║齊限之義而非正義起信論意容亦同彼或▆三乘
D44n8914_p0068b01║異生之境且云無邊或心解故離分齊相若▆見者
D44n8914_p0068b02║隨機證悟可見大小故探玄義云蓮花藏世界雖遍
D44n8914_p0068b03║法界對地上菩薩機現有增減(已上)。 淨土化身[乞-乙+、]量廣
D44n8914_p0068b04║大亦具八万四千相好者無經論證誰敢信之毗婆
D44n8914_p0068b05║戶佛相好不似常途恐是一機見不足為難矣[工*兄]雜
D44n8914_p0068b06║觀指今第九觀云非是凡夫心力所及若化身者地
D44n8914_p0068b07║前凡夫心力何不及又今文言唯是他受用身非是
D44n8914_p0068b08║地前所能觀見又金[(罩-卓+止)*寸]般若會釋中云阿施陀佛身
D44n8914_p0068b09║長六十万億那由他由旬非是地前凡夫所見化身
D44n8914_p0068b10║佛也三身章因起果相門云且如阿[方*尒]陀佛眼如四
D44n8914_p0068b11║大海水眉間毫相如五[泳-永+頁][方*尒]山身高六十万億那由
D44n8914_p0069a01║他恒河沙由旬應是初地菩薩所見(已上)。 又下諸▆▆
D44n8914_p0069a02║別中云初地自見百大千界一盧舍那阿[方*尒]陀佛量
D44n8914_p0069a03║是此所見(已上)。 義濱記云阿[方*尒]陀佛量是所見者上文
D44n8914_p0069a04║中云阿[方*尒]陀佛身高六十万億那由他恒河由旬即
D44n8914_p0069a05║初地入心菩薩所見盧舍那量上生疏云梵網經云
D44n8914_p0069a06║我今盧舍那方坐蓮花座亦如阿[方*尒]陀佛眼如四大
D44n8914_p0069a07║海水眉間毫相如五[泳-永+頁][方*尒]山法花亦云眾生見劫盡
D44n8914_p0069a08║大火所燒時我此土安穩天人常充滿常在靈鷲山
D44n8914_p0069a09║及餘諸住處說是法花等皆他受用(已上)。 此等所釋皆
D44n8914_p0069a10║第九觀屬受用身問初地能化坐百[葉-廿+卄]花然[方*尒]陀坐
D44n8914_p0069a11║八万四千[葉-廿+卄]座何初地所見荅養神集云至▆初地
D44n8914_p0069b01║能化坐百[葉-廿+卄]花是百[葉-廿+卄]臺上更有八万四千[葉-廿+卄]花例
D44n8914_p0069b02║如二地能化所坐千[葉-廿+卄]花上重有百万蓮花(已上)。 准此
D44n8914_p0069b03║尺者應言初地能化亦坐八万四千[葉-廿+卄]花座[方*尒]陀亦
D44n8914_p0069b04║居百[葉-廿+卄]臺座故安然菩提心義云摩訶俱[月*((木-(企-止)+(前-刖))/米)]絺羅經
D44n8914_p0069b05║云[方*尒]陀處百[葉-廿+卄]臺梵網經云盧舍那坐千[葉-廿+卄]臺是他
D44n8914_p0069b06║受用方處也(已上)。 問今經說由[方*尒]陀願力觀見報身若
D44n8914_p0069b07║是觀見者何為實生證荅定善修因既由宿願得成
D44n8914_p0069b08║就故見報佛身往生之果亦由願力故不可疑
D44n8914_p0069b09║故今文云故知乘宿願力觀見受用之身亦乘
D44n8914_p0069b10║宿願之力生受用土問是誰知乎廣大身量說上地
D44n8914_p0069b11║能化丈六八尺說地前所見若尒彼佛何唯報身荅
D44n8914_p0070a01║定教主體第九觀文彼丈六等以神通力於十方國
D44n8914_p0070a02║暫時所現不可定為彼土教主故觀經云阿[方*尒]陀佛
D44n8914_p0070a03║神通如意於十方國變現自在或現大身滿虛空中
D44n8914_p0070a04║或現小身丈六八尺所現佛身既遍十方何以得為
D44n8914_p0070a05║一國教主凡極樂是報身土者明據非一今論及慈
D44n8914_p0070a06║恩意向已述耳又同性經云復有阿[方*尒]陀如來蓮花
D44n8914_p0070a07║開敷星王如來龍主王如來寶德如來有如是等生
D44n8914_p0070a08║淨佛剎所得道者彼諸如來得初佛地如來在此地
D44n8914_p0070a09║中作是神通如我今日神通無異廣說乃至若欲見
D44n8914_p0070a10║彼佛報者汝今當知汝今日見我現諸如來清淨佛
D44n8914_p0070a11║剎現得道者當得道者如是一切即是報身摩訶俱
D44n8914_p0070b01║絺羅經云[方*尒]陀處百[葉-廿+卄]臺(安然菩提心義引證報身)淨土論云一
D44n8914_p0070b02║心專念作願生彼修奢摩他寐靜三昧行故得入蓮
D44n8914_p0070b03║花藏世界佛地論第一如實義者說他受用土云若
D44n8914_p0070b04║隨菩薩所宜現者或在色界淨居天上或西方等處
D44n8914_p0070b05║所不定(疏第一釋云阿[方*尒]陀經說在西方(云[乞-乙+、]))悲花經第三說無上念王
D44n8914_p0070b06║願云令我世界無有聲聞辟支佛乘所有大眾純諸
D44n8914_p0070b07║菩薩無量無邊無能數者除一切智(九品往生義云璟[奐-(色-巴)+├]師悲花本
D44n8914_p0070b08║願為報身願)楞伽經九云於南天國中有大德比丘名龍
D44n8914_p0070b09║樹菩薩能破有無見為人說我乘大乘無上法證得
D44n8914_p0070b10║歡喜地往生安樂國(養神集證報身土前四教證後二理證也)三引佛地
D44n8914_p0070b11║論中前說淨土[宋-木+取]極自在淨識為相等者問有三意
D44n8914_p0071a01║一先直問謂前第一卷已說淨土如來無漏識為體
D44n8914_p0071a02║相云何會中有聲聞等名為眷屬而不相[這-言+(素-糸+ㄆ)]是舉果
D44n8914_p0071a03║圓滿難眷屬圓滿次有何相[這-言+(素-糸+ㄆ)]者還徵相[這-言+(素-糸+ㄆ)]相後諸
D44n8914_p0071a04║聲聞等同菩薩見故成相[這-言+(素-糸+ㄆ)]者重述相[這-言+(素-糸+ㄆ)]聲聞等同
D44n8914_p0071a05║大菩薩見報佛身聞說妙法故成相[這-言+(素-糸+ㄆ)]彼論荅中雖
D44n8914_p0071a06║述三說今舉第二所以不引第一第三者第一云彼
D44n8914_p0071a07║會聲聞見穢土故第三云彼會聲聞說佛等化故不
D44n8914_p0071a08║足為證故不引也佛地論二云前說淨土[宋-木+取]極自在
D44n8914_p0071a09║淨識為相云何會中有聲聞等而不相[這-言+(素-糸+ㄆ)]有何相[這-言+(素-糸+ㄆ)]
D44n8914_p0071a10║諸聲聞等同菩薩見故成相[這-言+(素-糸+ㄆ)]若聲聞等亦如是見
D44n8914_p0071a11║可作是說諸聲聞等雖預此會障見淨妙業▆礙故
D44n8914_p0071b01║猶如生盲不見如是淨妙境界不可難言既不能見
D44n8914_p0071b02║不應在眾以雖不見如是淨妙而見穢土化身說故
D44n8914_p0071b03║雖同一會自業力故所見各異如見真金謂為火等
D44n8914_p0071b04║如於一處四種眾生各別見等或復如來神力加被
D44n8914_p0071b05║令蹔得見聞說妙法此是如來不思議力不可難以
D44n8914_p0071b06║根地度等化亦無過為欲莊嚴說法會故或佛化作
D44n8914_p0071b07║或諸菩薩之所化作(已上)。 同論一說果圓滿云[宋-木+取]極自
D44n8914_p0071b08║在淨識為相謂大宮殿[宋-木+取]極自在佛無漏心以為體
D44n8914_p0071b09║相唯有識故非離識外別有寶等即佛淨心如是變
D44n8914_p0071b10║現似眾寶等如前已說境界相故如入青等遍定者
D44n8914_p0071b11║識所現相此即如來大圓鏡智相應淨識由昔所修
D44n8914_p0072a01║自利無漏淨土種子因緣力故於一切時遍一切處
D44n8914_p0072a02║不待作意任運變現眾寶莊嚴受用佛土與自受用
D44n8914_p0072a03║身作所止處利他無漏淨土種子因緣力故隨他地
D44n8914_p0072a04║上菩薩所宜變現淨土或小或大或劣或勝與他受
D44n8914_p0072a05║用身作所依止處(已上)。 准佛地論[宋-木+取]極[卄/間]因位自在[卄/間]
D44n8914_p0072a06║有退淨識[卄/間]有漏相者體相謂佛果大圓鏡智相應
D44n8914_p0072a07║無漏第八識所持利他種子變為眾寶莊嚴淨土而
D44n8914_p0072a08║應地上菩薩所宜故彼淨土唯識為相攝大乘通因
D44n8914_p0072a09║果所變若約彼者淨識之言不可[戶@勺]言唯第八識菩
D44n8914_p0072a10║薩第八未為淨故[乞-乙+、]知因果第七淨識為增上緣亦
D44n8914_p0072a11║可攝淨識之言也梁攝論云[宋-木+取]清淨自在唯識為相
D44n8914_p0072b01║釋曰菩薩及如來唯識智無相無[工*刀]用故言淨淨離
D44n8914_p0072b02║一切障無退失故言自在此唯識智為淨土體故不
D44n8914_p0072b03║以苦諦為體此句明果圓淨(已上)。 不可難以根地度等
D44n8914_p0072b04║者撲揚攝釋云案佛地婆娑正理俱舍謂有三度即
D44n8914_p0072b05║地根人度謂越度超過之義上地利根及以上位如
D44n8914_p0072b06║次超於下地鈍根及於下位以名為地根人度(已上)。 且
D44n8914_p0072b07║依俱舍述三相者論二十六云有法類道及世俗智
D44n8914_p0072b08║成他心智餘則不然(於九智中有法類道及世俗智成他心智若知他無漏心以法
D44n8914_p0072b09║類道他心智知若知他有漏心以世俗他心智知餘五不然無漏他心智不知有漏心故非苦集智滅是
D44n8914_p0072b10║無為故非滅智他心智是見性[書-曰+皿]無生智非見性故非[書-曰+皿]無生智)此智於境有決定
D44n8914_p0072b11║相謂不知勝及去來心勝心有三謂地根位地謂下
D44n8914_p0073a01║地智不知上地心根謂信解時解脫根智不知見至
D44n8914_p0073a02║不時解脫心位謂不還聲聞應果獨覺大覺前[乞-乙+、]位
D44n8914_p0073a03║智不知後[乞-乙+、]勝位者心(位者是人今論第六及攝釋等皆名人度[〡*日]俱舍云過地
D44n8914_p0073a04║根人三)光記云既下地智不知上心義准能知自地下
D44n8914_p0073a05║地一切下地智不知上地心若知自下即有差別故
D44n8914_p0073a06║婆娑九十九云曾得有漏心[乞-乙+、]所法有十五種是他
D44n8914_p0073a07║心智所應取境謂欲界及四靜慮各有下中上三品
D44n8914_p0073a08║心[乞-乙+、]所法曾得有漏他心智有十二謂四靜慮各有
D44n8914_p0073a09║下中上三品他心智此中初靜慮曾得有漏他心智
D44n8914_p0073a10║下品者能知欲界三品及初靜慮下品曾得有漏心
D44n8914_p0073a11║[乞-乙+、]所法中品者能知欲界三品及初靜慮下▆二品
D44n8914_p0073b01║曾得有漏心[乞-乙+、]所法上品者能知欲界及初靜慮各
D44n8914_p0073b02║三品曾得有漏心[乞-乙+、]所法如是展轉乃至第四靜慮
D44n8914_p0073b03║曾得有漏上品他心智能知欲界及四靜慮各三品
D44n8914_p0073b04║曾得有漏心[乞-乙+、]所法如曾得有漏十二種他心智知
D44n8914_p0073b05║十五種曾得有漏心[乞-乙+、]所法未曾得有漏十二種他
D44n8914_p0073b06║心智知十五種未曾得有漏心[乞-乙+、]所法亦尒無漏心
D44n8914_p0073b07║[乞-乙+、]所法有十二種是他心智所應取境無漏他心智
D44n8914_p0073b08║亦有十二種謂四靜慮各有三品此中第二靜慮無
D44n8914_p0073b09║漏他心智下品者能知初靜慮及第二靜慮各唯下
D44n8914_p0073b10║品無漏心[乞-乙+、]所法中品者能知初靜慮及第二靜慮
D44n8914_p0073b11║各下中二品無漏心[乞-乙+、]所法上品者能知初靜慮及
D44n8914_p0074a01║第二靜慮各三品無漏心[乞-乙+、]所法如是展轉乃至第
D44n8914_p0074a02║四靜慮上品無漏他心智能知四靜慮各三品無漏
D44n8914_p0074a03║心[乞-乙+、]所法問何故上地下中品有漏他心智能知下
D44n8914_p0074a04║地三品有漏心[乞-乙+、]所法上地下中品無漏他心智不
D44n8914_p0074a05║知下地中上品無漏心[乞-乙+、]所法耶荅有漏無漏心[乞-乙+、]
D44n8914_p0074a06║所法建立各異謂有漏心[乞-乙+、]所法依相續建立有一
D44n8914_p0074a07║身相續中成就三品有漏心[乞-乙+、]所法無漏心[乞-乙+、]所法
D44n8914_p0074a08║依根品建立無一身相續中成就二品無漏心[乞-乙+、]所
D44n8914_p0074a09║法況有成就三者建立既別故知有異(已上)。 光記且述
D44n8914_p0074a10║地度差別根位應知既不能知上根上位義准能知
D44n8914_p0074a11║自根下根自位下位涅槃疏五云若依毗曇有三種
D44n8914_p0074b01║度義一人度二根度三地度下果不知上果[乞-乙+、][乞-乙+、]能
D44n8914_p0074b02║知下即是人度鈍根不知中上中上能知下即是根
D44n8914_p0074b03║度初禪不知上禪[乞-乙+、][乞-乙+、]能知下即是地度(已下)正與今
D44n8914_p0074b04║同文[(垂-土+木)*尺]人度等言所攝根地人度知不知別是自力
D44n8914_p0074b05║分若論別緣下根知上乃至下人知上不可以自力
D44n8914_p0074b06║難他力此師意明下述論意合經義矣神威願力暫
D44n8914_p0074b07║見永生雖似事異其例自成故論文云此由如來不
D44n8914_p0074b08║思議力彼是一時化緣令暫得見今此是不可思議
D44n8914_p0074b09║本願力令亦得生斯有何過也問彼佛地經報身土
D44n8914_p0074b10║者於穢土中撗所示現非豎報土若撗報土凡夫應
D44n8914_p0074b11║見何例極樂豎淨土耶荅論撗豎土是天台意餘相
D44n8914_p0075a01║宗等不[泳-永+頁]依用故佛地經報身土者於彼一處隨自
D44n8914_p0075a02║業力各變淨穢不相障[得-彳]其中淨土實而非假非離
D44n8914_p0075a03║此外別有豎土隨機處[乞-乙+、]見自在宮如向所弁五因
D44n8914_p0075a04║前問起中有二問荅初問例地前生他受用土難地
D44n8914_p0075a05║上亦可生自受用土荅有三義初義名為自故設雖
D44n8914_p0075a06║有願他不可生次義土極妙故設雖有願他不可生
D44n8914_p0075a07║後義既是自土無本願故他不可生問初二兩義許
D44n8914_p0075a08║自受用土有本願耶荅且附問難故似許有本願謂
D44n8914_p0075a09║問意云地上亦乘本願應生自土故且附彼荅縱雖
D44n8914_p0075a10║有本願是自土也是極妙也他不可生第三實義自
D44n8914_p0075a11║土既無化他本願故不可生問何故自土無化他願
D44n8914_p0075b01║荅既許自土何亦得有化他本願自利二身前佛後
D44n8914_p0075b02║佛其體同故更不可有不同本願雙卷義記云問彼
D44n8914_p0075b03║佛具有三身依何名無量壽荅他受用及變他身所
D44n8914_p0075b04║以者何法及自受用諸佛平等故彼他受用及變化
D44n8914_p0075b05║身諸佛本願有差別故住世教化長短亦異依本願
D44n8914_p0075b06║故得別名(已上)。 遊心安樂道云若依三乘西方淨土通
D44n8914_p0075b07║成四土一法性土二實報土三受用土四變化土於
D44n8914_p0075b08║中法性實報一味平等周遍法界非餘所測受用變
D44n8914_p0075b09║化[酉*羽]願垂感隨機所欲指方可得(已上)。 次問意化若生
D44n8914_p0075b10║自義不成故他不生者自受用身互得見自義不成
D44n8914_p0075b11║荅中佛是究竟解脫等者自受用身圓證一如常平
D44n8914_p0076a01║等故自他互應不[先-儿+八]自義應他自者自應於他名為
D44n8914_p0076a02║應他[乞-乙+、]應於自名為應自菩薩或障未除[書-曰+皿]等者以
D44n8914_p0076a03║諸菩薩能迷惑障未除[書-曰+皿]故所障諦理未得圓證何
D44n8914_p0076a04║能生佛自土之中二明雖見異法樂同故猶名生報
D44n8914_p0076a05║中又縱令地前菩薩等者先明地前所見不可及地
D44n8914_p0076a06║上所變次然以諸大菩薩等者明所見雖異法樂同
D44n8914_p0076a07║故亦名為生他受用土謂地前見雖異地上然以如
D44n8914_p0076a08║大菩薩受用法樂無有憂苦唯有喜樂更無恐物等
D44n8914_p0076a09║差別故亦名為生他受用土是即所見雖異地上所
D44n8914_p0076a10║受法樂更無異故名生報也問他受用土雖有勝劣
D44n8914_p0076a11║而不可出十種淨土何亦其外得見劣土又所見若
D44n8914_p0076b01║異受法樂何同荅由心麤細境優劣者唯識道理不
D44n8914_p0076b02║可致疑十地所見猶有差別況於地前凡夫見乎但
D44n8914_p0076b03║受法樂無有異者受用土中眾生根性一味等味而
D44n8914_p0076b04║唯受用大乘法味無受餘乘故雖地前若得生彼如
D44n8914_p0076b05║大菩薩飧一道妙味長五分法身菩提資糧莫不具
D44n8914_p0076b06║足十八圓滿中是名持圓滿故佛地論云於中止住
D44n8914_p0076b07║以何住持廣大法味喜樂所持謂於此中大乘法味
D44n8914_p0076b08║喜樂所持食能令住是住持義已說淨土超過三界
D44n8914_p0076b09║所行之處云何有食又無漏法不應名食[乞-乙+、]能長養
D44n8914_p0076b10║三有眾生此斷有故應不名食是住持因故亦名食
D44n8914_p0076b11║如汝宗中生色界等入無漏定亦應名食非過去食
D44n8914_p0077a01║應名為食過去無故此亦應尒是住持因故說為食
D44n8914_p0077a02║如有漏法雖障無漏然持有漏得名為食無漏亦尒
D44n8914_p0077a03║雖斷有漏然持無漏云何非食此淨土中諸佛菩薩
D44n8914_p0077a04║後得無漏能說能受大乘法味生大喜樂又正體智
D44n8914_p0077a05║受真如味生大喜樂能住持身令不斷壞長養善法
D44n8914_p0077a06║故名為食如是淨土住持圓滿(已上)。 梁攝論云大法味
D44n8914_p0077a07║喜樂所持釋曰大乘十二部經名大法真如解脫等
D44n8914_p0077a08║為味緣此法味生諸菩薩喜樂長養諸菩薩五分法
D44n8914_p0077a09║身此句明持圓淨食此法味作何等業論曰一切眾
D44n8914_p0077a10║生一切利益事為用釋曰凡夫二乘名一切眾生隨
D44n8914_p0077a11║其所能為說正教令如說修行離四惡道離生死離
D44n8914_p0077b01║二乘自愛行名一切利益此句明業圓淨攝釋四云
D44n8914_p0077b02║廣大法味是能生法喜樂二種是所生法由因大法
D44n8914_p0077b03║喜樂生故取彼所生為二食也(已上)。 化土不尒聞一音
D44n8914_p0077b04║說一恐怖一歡喜一猒離一斷疑三乘道殊法樂喜
D44n8914_p0077b05║別故維摩上云佛以一音演說法或有恐畏或歡喜
D44n8914_p0077b06║或生猒離或斷疑斯則神力不共法(已上)。 此名化身三
D44n8914_p0077b07║種語業中辨揚化業能也佛地論六引證彼語此是
D44n8914_p0077b08║如來本願所引不思議力所發化語一音能包一切
D44n8914_p0077b09║眾德三引起信說同佛地一師中又起信論云從初
D44n8914_p0077b10║發意等者起信論云一者依分別事識凡夫二乘心
D44n8914_p0077b11║所見者名為應身以不知轉識現故見從外來取色
D44n8914_p0078a01║分齊不能[書-曰+皿]知故二者依於業識謂諸菩薩從初發
D44n8914_p0078a02║意乃至菩薩究竟地心所見者名為報身[乞-乙+、]有無量
D44n8914_p0078a03║色色有無量相[乞-乙+、]有無量好所住依果亦有無量種
D44n8914_p0078a04║[乞-乙+、]莊嚴隨所示現即無有邊不可窮盡離分齊相隨
D44n8914_p0078a05║其所應常能住持不毀不[先-儿+八]如是[工*刀]德皆因諸波羅
D44n8914_p0078a06║蜜等無漏行業及不思議董之所成就具足無量樂
D44n8914_p0078a07║相故說為報身又凡夫所見者是其麤色隨於六道
D44n8914_p0078a08║各見不同種[乞-乙+、]異類非受樂相故說為應身復次初
D44n8914_p0078a09║發意菩薩所見者以深樂信真如法少分而見知彼
D44n8914_p0078a10║色相莊嚴等事無來無去離於分齊唯依心現不離
D44n8914_p0078a11║真如然此菩薩猶自分別以未入法身位故若得淨
D44n8914_p0078b01║心所見者微妙其用轉乃至菩薩地盡見之究竟若
D44n8914_p0078b02║離業識則無見相以諸佛法身無有彼此色相通相
D44n8914_p0078b03║見故(已上)。 此起信論許通地前見他受用若得見者何
D44n8914_p0078b04║妨得生例如地上見報身故許生彼土此以一義通
D44n8914_p0078b05║佛地論一師所解者彼起信論初發意見報身者可
D44n8914_p0078b06║有二義一信成就發心在十住位二證發心在十地
D44n8914_p0078b07║位今約初一義同佛地論第二一師許凡夫等亦見
D44n8914_p0078b08║報身故云此以一義通佛地論一師所解通謂會通
D44n8914_p0078b09║即同義也或起信文據初地已上證發心等者此約
D44n8914_p0078b10║後一義若依此義不可同佛地一師所解問佛地一
D44n8914_p0078b11║師明如來神力加被故見報身起信論意許菩薩信
D44n8914_p0079a01║樂真如法故見於報身二力既別何相同耶荅信而
D44n8914_p0079a02║非證不可離他力見報身故引而同也第二變化下
D44n8914_p0079a03║通聖人生化土難中先牒前難此有現一身等者正
D44n8914_p0079a04║釋通義文有三義謂初至各別何妨第一義也此義
D44n8914_p0079a05║意說現一佛身理通報化隨宜現故地前凡夫直見
D44n8914_p0079a06║化土地上菩薩即化見報凡聖所見各別何妨所見
D44n8914_p0079a07║雖異極樂本質是變化故名聖生化如佛土章云法
D44n8914_p0079a08║花亦言眾生見劫[書-曰+皿]大火所燒時我此土安穩天人
D44n8914_p0079a09║常死滿十地所見乃是報土故前所見乃是化土隨
D44n8914_p0079a10║宜而現(已上)。 下不得生至有何妨廢第二義也此義意
D44n8914_p0079a11║說下之地前不可生於上受用土以下不能見勝妙
D44n8914_p0079b01║上又業劣弱不得往生上能見下為欲接引地前凡
D44n8914_p0079b02║夫地上菩薩生變化土有何妨廢如佛地論云受用
D44n8914_p0079b03║變化二土同處聽法徒眾所聞雖同所見各異不相
D44n8914_p0079b04║障[得-彳]上亦見下[乞-乙+、]不見上各[乞-乙+、]利益安樂事成(已上)。 又
D44n8914_p0079b05║地上菩薩至亦無有過第三義也此義意說地上菩薩
D44n8914_p0079b06║生化土者非本身生即是化身亦無有過金光明疏
D44n8914_p0079b07║云唯此經文既在穢土為地前眾即聲聞是實諸大
D44n8914_p0079b08║菩薩應在淨土既亦烈在穢土之中即是變化不尒
D44n8914_p0079b09║此等諸大菩薩八地已上受變易身如何此界有情
D44n8914_p0079b10║得見(已上)。 又玄贊云化佛淨穢土中聲聞等實菩薩為
D44n8914_p0079b11║權報土之中菩薩為實聲聞等[打-丁+雚]即此義也三義文
D44n8914_p0080a01║終何妨有何妨廢無有過者即結三義也復次一義
D44n8914_p0080a02║文有二義第一如先但下不至有何妨廢付第一荅
D44n8914_p0080a03║更通伏難非是別義伏難意云地上菩薩即化見報
D44n8914_p0080a04║名地上菩薩亦生化土者地前凡夫即報見化可名
D44n8914_p0080a05║地前亦生報土若尒何故汝許凡夫生故極樂唯化
D44n8914_p0080a06║土耶通意者下不可得生上受用以下不能自識麤
D44n8914_p0080a07║見勝妙土又業劣弱不得往生上能見下為欲攝引
D44n8914_p0080a08║地前凡夫生變化土有何妨廢又地上下是第二釋
D44n8914_p0080a09║其義如前。
D44n8914_p0080a10║本極樂世界至是無漏土是第三問上來料[卄/間]報化
D44n8914_p0080a11║已訖自下問荅有漏無漏問向前所明報化土中就
D44n8914_p0080b01║亍何義為此問耶荅既言既許就報難也意云既許
D44n8914_p0080b02║凡夫生報為彼報土是有無漏若約變化安有此言
D44n8914_p0080b03║佛地論中亦就報土問有無漏。
D44n8914_p0080b04║本如來所變至眾惡過患荅第三問文兼兩意若約
D44n8914_p0080b05║本土名無漏土若約自變名有漏土所謂凡夫依託
D44n8914_p0080b06║如來無漏本土自識變現極似如來所變無漏勝有
D44n8914_p0080b07║漏土而生其中故離眾過如唯識論云彼親所緣雖
D44n8914_p0080b08║皆有漏而所牧質亦通無漏又智首小經抄云有漏
D44n8914_p0080b09║識心所現淨土雖是有漏以託如來無漏淨土為本
D44n8914_p0080b10║性相依之變現亦如佛土體性雖別同處同時不相
D44n8914_p0080b11║障[得-彳]亦名淨土以是隨順無漏義故(已上)。 意與今同問
D44n8914_p0081a01║佛心云何無漏設雖無漏土何復無漏前十五界是
D44n8914_p0081a02║有漏故荅佛果轉依即是究竟無漏界攝諸漏永盡
D44n8914_p0081a03║非漏隨增性淨圓明具此五義故名無漏一諸漏永
D44n8914_p0081a04║盡者能除漏義能詮所詮皆能除漏是即離彼相應
D44n8914_p0081a05║縛義二非漏隨增者即是顯非所緣縛義三性淨者
D44n8914_p0081a06║[卄/間]二乘無學善有漏等薀雖彼亦離二種之縛而非
D44n8914_p0081a07║性淨無學已前有漏善類故亦與第七所知障俱故
D44n8914_p0081a08║非性淨四圓者[卄/間]於一切有學[工*刀]德彼無漏因未圓
D44n8914_p0081a09║滿故五明者[卄/間]於二乘無學無漏彼雖圓果而非是
D44n8914_p0081a10║明非勝妙故既有五義是故佛果所具[工*刀]德皆無漏
D44n8914_p0081a11║攝唯識論云諸漏永盡非漏隨增性淨圓明故名無
D44n8914_p0081b01║漏疏云具五義性名無漏界又論十云四智心品如
D44n8914_p0081b02║何唯無漏道諦攝故唯無漏攝謂佛[工*刀]德及身土等
D44n8914_p0081b03║皆是無漏種姓所生有漏法種已永捨故雖有示現
D44n8914_p0081b04║作生死身業煩惱等似苦集諦而實無漏道諦所攝
D44n8914_p0081b05║(已上)。 然雜集論前十五界皆有漏者唯識佛地會釋如
D44n8914_p0081b06║上所引問一種土中云何得二人所變別荅唯識道
D44n8914_p0081b07║理義應然故佛地論云謂初地上菩薩眾雖不能集
D44n8914_p0081b08║諸佛自利受用淨土而能集會諸佛利他受用淨土
D44n8914_p0081b09║諸佛慈悲於自識上隨菩薩宜現麤妙土菩薩隨自
D44n8914_p0081b10║善根願力於自識上似佛所生淨土相現雖是自心
D44n8914_p0081b11║各別變現而同一處形相[乞-乙+、]似謂為一土苦集其中
D44n8914_p0082a01║(已上)。 若相宗意於水一處由業力別花宅等塵並生不
D44n8914_p0082a02║[先-儿+八]性宗明義於水一塵業各別故妄見不同問何故
D44n8914_p0082a03║名有漏荅俱舍論云諸漏於中等隨增故[乞-乙+、]名有漏
D44n8914_p0082a04║光記云漏者泄過無窮謂諸煩惱作諸不善等染汙
D44n8914_p0082a05║事是故名漏苦集二諦諸漏緣時依境力故能緣漏
D44n8914_p0082a06║力隨順增長故漏所緣苦集二諦皆名有漏由有漏
D44n8914_p0082a07║故有賊釋也大乘不然法成有漏皆由第七恒染汙
D44n8914_p0082a08║識謂第七識無始已來起我[乞-乙+、]執恒染汙故然諸有
D44n8914_p0082a09║漏由與自身現行第七相應煩惱同時俱起互成緣
D44n8914_p0082a10║生方成有漏由茲董成有漏法種後時善等現起之
D44n8914_p0082a11║位成有漏義唯識論五云又善無覆無記心時若無
D44n8914_p0082b01║我▆應非有漏自相續中六識煩惱與彼善等不俱
D44n8914_p0082b02║起故(已上)。 論文意說起善無覆無記心時若無第七我
D44n8914_p0082b03║執煩惱此善等心應非有漏自身相續六識相應一
D44n8914_p0082b04║切煩惱與今所起善無記心不俱起故論正述云然
D44n8914_p0082b05║諸有漏由與自身現行煩惱俱生俱滅互相增益方
D44n8914_p0082b06║成有漏由此薰成有漏法種後時現起有漏義成疏
D44n8914_p0082b07║云諸有法由與自身現行煩惱俱生俱滅互相增益
D44n8914_p0082b08║方成有漏自身者[卄/間]他身不縛已現行[卄/間]種子唯種
D44n8914_p0082b09║不縛故廣說乃至俱生俱滅[卄/間]前後發相增益者[迄-乙+(一/巾)]
D44n8914_p0082b10║為緣相成義又云有漏現行起故薰成有漏種後時
D44n8914_p0082b11║善等起有漏義成亦非無始無因故成有漏亦非漏
D44n8914_p0083a01║種逐故成有漏(已上)。 亦非無始無因等者[卄/間]薩婆多彼
D44n8914_p0083a02║許無始無漏種子只依他縛成有漏故亦非漏種逐
D44n8914_p0083a03║者[卄/間]經部意許自身中有漏種子隨逐善等種故善
D44n8914_p0083a04║等成有漏故也雜集第三明有漏六義如燈廣釋不
D44n8914_p0083a05║能具述問如小乘說由他煩惱緣隨增故有漏義成
D44n8914_p0083a06║何由第七我執染汙荅論釋云非由他惑成有漏故
D44n8914_p0083a07║勿由他解成無漏故。
D44n8914_p0083a08║本若是有漏至何界所攝是第四問已料[卄/間]有無漏
D44n8914_p0083a09║訖自下問荅界攝不攝。
D44n8914_p0083a10║本此有二釋至是三界攝荅第四問文自二義第一
D44n8914_p0083a11║明界攝義中文有三意一[(打-丁+匆)/心]明有漏三界體不別故
D44n8914_p0083b01║土有漏故應攝三界二若未下至為悉見不正述欲
D44n8914_p0083b02║色界攝三以此准知下結也初總釋中有漏三界者
D44n8914_p0083b03║如涅槃云有漏即是二十五有[乞-乙+、][乞-乙+、][乞-乙+、][乞-乙+、]即三界故又
D44n8914_p0083b04║無性攝論云三界者謂欲等愛結相應墮在三界釋
D44n8914_p0083b05║曰舉欲界愛等色無色界愛結無漏清昇對彼有漏
D44n8914_p0083b06║名之為墮本疏四云四智俱善亦非界攝非有漏故
D44n8914_p0083b07║有漏是界義故界是縛義故是釋論言亦非界攝非
D44n8914_p0083b08║有漏故明知三界是有漏義也二正述中亦有三初
D44n8914_p0083b09║明約修因欲色攝次彼淨下至是欲色天於淨土中
D44n8914_p0083b10║正弁二界三故無量壽下引經而證初約修因中若
D44n8914_p0083b11║未離欲等者准對法論未離欲義即有三別一未能
D44n8914_p0084a01║損[仁-二+大]欲界繫染未能證得三摩地故名未離欲二雖
D44n8914_p0084a02║彼已得三摩地斷伏欲染而外色等尚未離欲業增
D44n8914_p0084a03║上力所生故亦名欲界繫三生色無色界者亦有未
D44n8914_p0084a04║離欲業種隨逐故亦名欲界繫謂第八識同時任持
D44n8914_p0084a05║三界業繫諸種子故今約第一名未離欲此未離欲
D44n8914_p0084a06║人所修善即有二種一生得善依生得惠所起善故
D44n8914_p0084a07║生得惠者婆娑云生便得故[乞-乙+、]名生得謂由先串習
D44n8914_p0084a08║力故不由思惟不假加行任運起故名生便得乃至
D44n8914_p0084a09║蟻卵皆具比惠今之我等受持讀誦十二分教行三
D44n8914_p0084a10║福業皆是生得惠所起善故婆娑云十二分教受持
D44n8914_p0084a11║讀誦究竟流布是生得惠二方便善依方便惠所起
D44n8914_p0084b01║善故方便惠者加行修習所得惠故對法論云方便
D44n8914_p0084b02║得者依止親近善丈夫故聽聞正法如理作意修習
D44n8914_p0084b03║淨善法隨法行(已上)。 於此惠中有三惠別謂聞思修聞
D44n8914_p0084b04║思在欲修惠在色今除修惠舉未離欲善之故也讀
D44n8914_p0084b05║誦大乘修三福者舉生得善十六觀等者舉於聞思
D44n8914_p0084b06║加行得善欲界聞思行十六觀猶往生故此之二善
D44n8914_p0084b07║便以欲界心修行故由此二善往生眾生所變淨土
D44n8914_p0084b08║是欲界攝問何以得知今言欲界加行得十六觀者
D44n8914_p0084b09║是聞思善而非修惠成實論云[泳-永+頁]尸摩經中說除七
D44n8914_p0084b10║依更有得聖道處故知欲界亦有(已上)。 由七依處盡漏
D44n8914_p0084b11║得聖所謂初禪至無所有七地皆是斷惑修惠依地
D44n8914_p0085a01║故也除此七依亦許有入聖修惠定是名欲定妙音
D44n8914_p0085a02║師亦立欲界定遺教經稱曰電光定無漏發疾譬如
D44n8914_p0085a03║電光若有漏定住時則久不得此名誰知今言十六
D44n8914_p0085a04║觀者依此等說欲界定耶荅此難未得今論義趣所
D44n8914_p0085a05║以者何此論始終若依小乘則[泳-永+頁]毗曇若明大乘多
D44n8914_p0085a06║由唯識所未曾見據成實宗故下文云當在娑婆孝
D44n8914_p0085a07║養父母修行三福作十六觀念佛等業此等業當起
D44n8914_p0085a08║之時未得色界心即是欲界生得善聞惠思惠心若
D44n8914_p0085a09║得色界定即是色界修惠之心第三卷云十六觀與
D44n8914_p0085a10║念佛三昧有淺有深[乞-乙+、]即於四靜慮未至中間禪於
D44n8914_p0085a11║修惠中作十六觀及念佛三昧淺即依欲界聞思惠
D44n8914_p0085b01║心亦得修十六妙觀作念佛三昧故觀經言如此想
D44n8914_p0085b02║者名為粗見極樂國地若得三昧見彼國地了[乞-乙+、]分
D44n8914_p0085b03║明不可具說故知想成粗見為欲界聞思心也得三
D44n8914_p0085b04║昧明見為色界修惠心也(已上)。 全同今文明知欲界加
D44n8914_p0085b05║行心修十六觀者是聞思非欲界定欲界定者名欲
D44n8914_p0085b06║界中立修惠定今云聞思其義遙異再論聞思散而
D44n8914_p0085b07║非定故也問云何名為聞思修惠荅三惠章云聞謂
D44n8914_p0085b08║能聽即是耳識能聞於聲成是生長圓滿之義以聞
D44n8914_p0085b09║為因[乞-乙+、]聞所成之惠名聞所成惠思謂思數由思籌
D44n8914_p0085b10║度勝惠方生因相應思所成惠名思所成惠或因於
D44n8914_p0085b11║思所成之惠修者證義明證境故體即定數因定相
D44n8914_p0086a01║應所成惠或因於定所成之惠(已上)。 是名別體三惠位
D44n8914_p0086a02║在七地以前復有義說三惠位在八地已上謂於一
D44n8914_p0086a03║惠義分三故名義說三惠三惠章云七地已前定散心
D44n8914_p0086a04║間皆容得起八地以上無漏相續都無散心十地經
D44n8914_p0086a05║說八地以上於一切法能堪能思能持彼論解云如
D44n8914_p0086a06║次即是聞思修惠雖一惠體一剎那中能取外教而
D44n8914_p0086a07║尋於義名為聞惠能深籌度先理後文名為思惠於
D44n8914_p0086a08║此二中能證明顯即名修惠聖智迅速於一念惠義
D44n8914_p0086a09║分三故實無別體(已上)。 若已離欲得色界身等者准對
D44n8914_p0086a10║法論已離欲義即有五別一[乞-乙+、]分離欲謂於此地乃
D44n8914_p0086a11║至能斷八品染故二具分離欲謂已能斷第九品故
D44n8914_p0086b01║三通達離欲謂由見道離欲分別不善等故四損伏
D44n8914_p0086b02║離欲謂由世間道捐離欲染故五永害離欲謂由出
D44n8914_p0086b03║世道永斷欲惑故今約第四名已離欲以有漏智伏
D44n8914_p0086b04║欲界惑得色界定名已離欲也問世間道離欲界惑
D44n8914_p0086b05║者為分別俱生一切皆斷耶荅不尒唯識論六云諸
D44n8914_p0086b06║有漏道雖不能伏分別起惑及細俱生而能伏除俱
D44n8914_p0086b07║生麤惑漸次證得上根本定(已上)。 此顯伏修惑中麤者
D44n8914_p0086b08║非伏分別及修斷細修中麤者除身邊見及此相應
D44n8914_p0086b09║言漸次者顯非頓伏問何以有漏道所伏惑唯是修
D44n8914_p0086b10║惑非見惑耶荅唯識論云彼但迷事依外門轉散亂
D44n8914_p0086b11║麤動正障定故(已上)。 修道所[仁-二+大]之惑一但迷事生二依
D44n8914_p0087a01║外門轉[卄/間]見道貪等唯緣內見等生故三此所伏煩
D44n8914_p0087a02║惱體散亂故四麤動正障於定[乞-乙+、]是事定有漏事定
D44n8914_p0087a03║此惑障故是為修得色界定者故得此定修十六觀
D44n8914_p0087a04║所生淨土是色界攝大乘不許有漏實斷若依毗曇
D44n8914_p0087a05║有漏亦斷下八地惑無色界眾生無實色身等者顯
D44n8914_p0087a06║示淨土非無色攝若有修得無色定者名無色人謂
D44n8914_p0087a07║無色定可感無色更不可生有色淨土以無此定果
D44n8914_p0087a08║實色身而可生淨故也問今言無色界眾生者應生
D44n8914_p0087a09║彼人何約修定者荅欲色二界皆約修定無色亦然
D44n8914_p0087a10║[工*兄]生彼者據前世業命終之後得生淨土此有何妨
D44n8914_p0087a11║故第四卷云得無色定者其退性者退起欲色煩惱
D44n8914_p0087b01║生於西方若不退者必不生淨土彼說淨土是欲色
D44n8914_p0087b02║二界攝故(已上)。 是約修得不約生在今復[泳-永+頁]然但文言
D44n8914_p0087b03║無色界眾生者修得彼定者名無色眾生是即因上
D44n8914_p0087b04║立於果名猶如決定作地獄業名地獄人定心示現
D44n8914_p0087b05║其理可然者此有二義一義顯示雖無[乞-乙+、]色業果淨
D44n8914_p0087b06║色有定心暫時示現淨土妙色如瑜伽五十三云無
D44n8914_p0087b07║色界定於一切色得自在故(已上)。 既於諸色能得自在
D44n8914_p0087b08║何不示現淨土色質斯乃欲界得彼定者乃生彼界
D44n8914_p0087b09║來下佛所聞淨教者能發阿世耶變淨土色
D44n8914_p0087b10║二義今總顯示無色有定變色非謂必現淨土妙色
D44n8914_p0087b11║斯乃上明無色繫業不生色義故更令知彼界猶有
D44n8914_p0088a01║定所變色如唯識論云無色界中緣有漏種(彼第八識緣有
D44n8914_p0088a02║漏種)猒離色故無業果色有定果色於理無[這-言+(素-糸+ㄆ)](已上)。 問誰
D44n8914_p0088a03║知今文許定果色往生淨土何別苦勞荅定果色者
D44n8914_p0088a04║一世之中所現色身何隔生位尚更不捨得生淨土
D44n8914_p0088a05║例如無色定果色身終不留成變易色身故疏七云
D44n8914_p0088a06║又無色身可得留故一切下色身得非擇滅故非定
D44n8914_p0088a07║所生色可成身留故(已上)。 既非無色定果色身得成變
D44n8914_p0088a08║易何亦生淨問彼定果色與通果色為同異不荅演
D44n8914_p0088a09║秘云通智定[乞-乙+、]體實有別五通本依四本定起定惠
D44n8914_p0088a10║均等名為靜慮靜定慮惠此惠力妙能發境故名通
D44n8914_p0088a11║▆色無色無通惠力劣故唯有定力自在變作一切
D44n8914_p0088b01║色處故疏三云色無色天皆由通力現身境等此有
D44n8914_p0088b02║何過以瑜伽論但說通依靜慮無色現色但定所生
D44n8914_p0088b03║以惠不均故無通也又疏云亦由通力色界諸天佛
D44n8914_p0088b04║前聽法令此界生見彼身等能見之者雖未得通色
D44n8914_p0088b05║界天等以通力故變為色身令彼得見下界見者名
D44n8914_p0088b06║由通力又疏云無色界無通佛邊聽法令他得見但
D44n8914_p0088b07║是定力亦非是身以無根故或名身有積聚故(演秘云問
D44n8914_p0088b08║既無其根云何得言佛邊聽法荅第六識[聽-王]不待於根故瑜伽云聞謂比量(已上)無耳等根故但意識不依
D44n8914_p0088b09║附根比量知聞根又若有者五識現證)疏云由定力變異身器者瑜伽
D44n8914_p0088b10║五十四說色無色天變身万億共立毛端是平等心
D44n8914_p0088b11║無色既無通即唯是定力色界亦說有亦令互相見
D44n8914_p0089a01║故(演秘云按彼論云心自在轉微細性者謂色無色二界諸色如經說有平等心諸天曾於人中如是
D44n8914_p0089a02║如是資熏磨瑩其心隨此修力內住一毛端空量地處展轉更互不相妨礙釋曰色界二色名為自在一
D44n8914_p0089a03║定心現二自在定所感報色無色但一定心所現二界定色因自在)是總業果故得名
D44n8914_p0089a04║為生死總報言總報者[卄/間]別報果別報者名異[就/火]生
D44n8914_p0089a05║不名異[就/火]謂前六識異[就/火]無記名異[就/火]生及別報果
D44n8914_p0089a06║彼前六識從於第八異[就/火]生故名異[就/火]生滿業果故
D44n8914_p0089a07║名別報果若第七識名異[就/火]生不名別報非業感故
D44n8914_p0089a08║彼第八識名異[就/火]識既由善惡總報業之果生死總
D44n8914_p0089a09║報八地已上二乘無學第八識亦前業感故異[就/火]識
D44n8914_p0089a10║名通至八地已上二乘無學位也是故論云此名唯
D44n8914_p0089a11║在異生二乘諸菩薩位非如來地猶有異[就/火]無記法
D44n8914_p0089b01║故疏云此名唯在異生二乘有學無學及第十地已
D44n8914_p0089b02║還菩薩皆有此名有漏果故金剛心菩薩云何猶有
D44n8914_p0089b03║異[就/火]識名有漏皆捨故由此義故種子生現異時說
D44n8914_p0089b04║云此心菩薩未捨此識以此文證如來地方捨故若
D44n8914_p0089b05║不尒者尒時已捨何不名佛及不說此位已捨此識
D44n8914_p0089b06║既不名佛及不說捨明圓鏡智此時未生入如來地
D44n8914_p0089b07║方捨此識智方生故若說金[(罩-卓+止)*寸]心已捨此識今此但
D44n8914_p0089b08║約多分為論亦不相[這-言+(素-糸+ㄆ)]其如來地純無漏善無[乞-乙+、]記
D44n8914_p0089b09║故(已上)。 問薩婆多許命根同分是引業果真異[就/火]體何
D44n8914_p0089b10║以第八識為真異[就/火]體荅定生死總報小乘計非一
D44n8914_p0089b11║謂化地部計別更有窮生死薀是總報體大眾部計
D44n8914_p0090a01║有根本識是總報體上座部與分別論者計別更有
D44n8914_p0090a02║[乞-乙+、]分識是總報體如此異計不同之中薩婆多計命
D44n8914_p0090a03║根同分是總報體諸計皆是大乘所破大乘實義以
D44n8914_p0090a04║第八識為真異[就/火]莫致疑妨問阿陀那名通至二乘
D44n8914_p0090a05║無學菩薩八地已上其相如何荅唯識論云此能執
D44n8914_p0090a06║持諸法種子令不[先-儿+八]故名一切種疏云現行識執持
D44n8914_p0090a07║諸法自他(自本識他轉識)種子令不[先-儿+八]故名一切種釋因相
D44n8914_p0090a08║義又論三云或名阿陀那執持種子及諸色根令不
D44n8914_p0090a09║壞故[跳-兆+(梳-木-、)]云梵云阿陀那此云執持[乞-乙+、][乞-乙+、]諸種有色根
D44n8914_p0090a10║故此通凡聖(已上)。 二乘無學八地已上第八本識尚持
D44n8914_p0090a11║有漏雜染種及無漏種故阿陀那名通至二乘無學
D44n8914_p0090b01║菩薩八地已上又此之名通至佛果[乞-乙+、][乞-乙+、]本識持無
D44n8914_p0090b02║漏種令不[先-儿+八]故由此疏云謂從無始乃至如來盡未
D44n8914_p0090b03║來際利樂有情位謂名阿陀那此名執持(已上)。 問本識
D44n8914_p0090b04║有十八名今何唯舉三名荅唯識論明此第八識有
D44n8914_p0090b05║三位名一我愛執藏現行位(今賴耶名)二善惡業果位(今異
D44n8914_p0090b06║[就/火]名)三相續執持位(今阿陀耶名也)雖有餘名長短分限不過
D44n8914_p0090b07║三位故論捨留唯舉三名是故疏云謂此識體總有
D44n8914_p0090b08║三位一我愛執藏現行位即唯七地以前菩薩二乘
D44n8914_p0090b09║有學一切異生從無始來謂名阿賴耶至無人執位
D44n8914_p0090b10║此名執藏二善惡業果位謂從無始乃至菩薩金剛
D44n8914_p0090b11║心或解脫道時乃至二乘無餘依位謂名毗播迦此
D44n8914_p0091a01║云異[就/火]識至無所知障位三相續執持位謂從無始
D44n8914_p0091a02║乃至如來盡未來際利樂有情位謂名阿陀那此名
D44n8914_p0091a03║執持或名心等長短分限不過三位(已上)。 十八名者義
D44n8914_p0091a04║燈頌云無沒(無相論云一切法種子無所隱沒故)本(一切之法根本相)宅(無相論云
D44n8914_p0091a05║種子之宅舍故)藏(執藏故)種(一切法種子故)無垢(梵云阿未羅)持(執持故)緣(中邊
D44n8914_p0091a06║云是余識生緣故)顯(無相論云五根四大等皆於此顯故)現(瑜伽云諸法皆於本識上現故)轉
D44n8914_p0091a07║(無相論云與諸法為依與起故)心(定之所起故名心自在微細性也乃至瑜伽不言共立或本不同或
D44n8914_p0091a08║是疏主准於餘文故言共也故智度論第九十三云遍淨天六十人坐一針頭疏色界亦說有亦令互相
D44n8914_p0091a09║見者瑜伽既說色界諸天亦變身等故知不唯無色界也)問變幾塵耶荅疏云此
D44n8914_p0091a10║通五塵三十七說通能變為色香味觸又淨土中變
D44n8914_p0091a11║五塵故五十三說無色界定色能變一切故五十四
D44n8914_p0091b01║說勝定果色唯有顯色等相以彼香等生因闕故又
D44n8914_p0091b02║無用故此約色界異生及無色界波羅蜜多聲聞唯
D44n8914_p0091b03║能起色聲觸不能起香味以無加行心因別起亦不
D44n8914_p0091b04║能令自他有用故若十地菩薩及色界波羅蜜多聲
D44n8914_p0091b05║聞即許起之故花嚴等云聞無色界宮殿之香法花
D44n8914_p0091b06║云光音及遍淨初生及退沒聞香悉能知即菩薩等
D44n8914_p0091b07║入彼定變(演秘云因闕之義略有兩釋一云種子名因彼無種故名因闕二云因者所以之義
D44n8914_p0091b08║彼無生香等道理故問設許有之[這-言+(素-糸+ㄆ)]何理耶若許定心而現香味香味隨心上地所繫此即上地而有香
D44n8914_p0091b09║味[這-言+(素-糸+ㄆ)]諸教過由斯定心不變香味兼疏所明合為三釋言加行心即是因也或疏所解不異前二加行之
D44n8914_p0091b10║因[乞-乙+、]即前二更無別也疏文無用者香味依於[暇-日]食施設彼無[暇-日]食縱有香味而何所為)次於淨
D44n8914_p0091b11║土弁欲色中彼淨土寶地上者是於欲界等者問依
D44n8914_p0092a01║未離欲已離欲別分別二界何亦約處何況一人或
D44n8914_p0092a02║時居地或時住空如何就處定欲色界荅穢土修因
D44n8914_p0092a03║有勝劣故淨土在處亦有高下此有何過例如穢土
D44n8914_p0092a04║欲色二界若空若地時而移住非無其義今所論者
D44n8914_p0092a05║約常住不遮遊遍義寂師云因順餘方有二義一隨
D44n8914_p0092a06║本業謂往生者或有資人業生或有資天業生雖生
D44n8914_p0092a07║彼形無異狀因順本業有人天名二因居處謂彼土
D44n8914_p0092a08║中或有地居或有空居雖彼果報形無異狀隨所在
D44n8914_p0092a09║處有人天名故舊本云其國中無有[泳-永+頁]彌山其日月
D44n8914_p0092a10║星辰第一四天王第二忉利天皆在虛中(已上)。 約業果
D44n8914_p0092a11║分別上下同今解也三引經證中大經兩文其意可
D44n8914_p0092b01║見問云何分別四天王及帝釋等耶荅大分人天非
D44n8914_p0092b02║委主伴三結中彼之淨土有漏心所變即欲色二界
D44n8914_p0092b03║攝者問有漏心所變必欲色界攝初地已上七地已
D44n8914_p0092b04║還有漏所變土亦三界所攝耶荅有漏所變欲色攝
D44n8914_p0092b05║者此約凡夫不閞聖人地上既得無漏智故雖亦有
D44n8914_p0092b06║漏心自變為淨土不可如凡夫名欲色界也問上文
D44n8914_p0092b07║云以有漏心不離三界故三界即有漏[乞-乙+、][乞-乙+、]即三界
D44n8914_p0092b08║既言有漏即三界攝三界攝義有漏所變為其所以
D44n8914_p0092b09║何地上有漏心所變土非三界攝設存此義有漏名
D44n8914_p0092b10║寬三界名[戶@勺]地上有漏非三界故若尒誰知如第二
D44n8914_p0092b11║義淨土有漏非三界攝荅淨土欲色攝者凡夫之人
D44n8914_p0093a01║起有漏智已伏欲惑名已離欲彼得色定可生上故
D44n8914_p0093a02║此人盛起色界煩惱未得伏滅以此繫心修十六觀
D44n8914_p0093a03║故其業感淨土色界未離欲者未能起有漏智伏滅
D44n8914_p0093a04║欲惑盛起欲惑以此繫心作三福等故其業感淨土
D44n8914_p0093a05║欲界地上異之初地入心斷[書-曰+皿]三界二障分別伏盡
D44n8914_p0093a06║三界煩惱俱生無起三界繫結業心淨土淨自力自
D44n8914_p0093a07║證殊勝報土雖有漏變寧名三界既非未離欲凡夫
D44n8914_p0093a08║故所變淨土不可得名欲界亦非已離欲凡夫故所
D44n8914_p0093a09║變淨土不可得名色界但有漏三界有寬挍故同第
D44n8914_p0093a10║二義者第一之義有漏三界無寬狡者約地前說非
D44n8914_p0093a11║通地上謂無寬狡第二之義有漏三界有寬狹者亦
D44n8914_p0093b01║約地前非通地上謂有寬狹俱不論地上有漏故是
D44n8914_p0093b02║全非難問第二義云有漏名寬三界名[戶@勺]者即是凡
D44n8914_p0093b03║夫等有漏識心所現淨土亦得名有漏不得名三界
D44n8914_p0093b04║既云等故不限凡夫地上聖人所起有漏所變淨土
D44n8914_p0093b05║亦可屬界荅等言等取三賢菩薩及三果聖非等地
D44n8914_p0093b06║上也問攝不攝義俱約地前有漏心者有何證耶荅
D44n8914_p0093b07║上問云極樂世界既許凡夫得生為是有漏土為是
D44n8914_p0093b08║無漏土然荅曰凡夫之心未得無漏依彼如來無漏
D44n8914_p0093b09║土上自心變現作有漏土而生其中次問云若是有
D44n8914_p0093b10║漏土三界之中何界所攝然荅曰此有二釋一有漏
D44n8914_p0093b11║淨土欲色攝二雖是有漏不名欲色(略抄)上下鉤鎖皆
D44n8914_p0094a01║約凡夫而非地上加之佛地論意雖許地上有漏心
D44n8914_p0094a02║土不名三界方所圓滿名出過三界行處故佛地論
D44n8914_p0094a03║云如是淨土方所圓滿既超三界異[就/火]果地(已上)。 復一
D44n8914_p0094a04║義云地上所變有漏報土猶三界攝有漏即三界[乞-乙+、]
D44n8914_p0094a05║[乞-乙+、]有漏故況從初地至第七地身猶分[暇-日][乞-乙+、][乞-乙+、]三界
D44n8914_p0094a06║[乞-乙+、][乞-乙+、]分[暇-日]既分[暇-日]身所起有漏心所變土寧非三界
D44n8914_p0094a07║云[乞-乙+、]問若存此義[這-言+(素-糸+ㄆ)]上問荅約凡夫有漏心所變土
D44n8914_p0094a08║亦背佛地方所圓滿荅源雖出凡夫有漏所變土終
D44n8914_p0094a09║通地上有漏心所變土有何防難從狹之寬是則常
D44n8914_p0094a10║途方所圓滿約佛所變不遮地上有漏所變名三界
D44n8914_p0094a11║也已上二義學者取捨問若存三界所攝義者[這-言+(素-糸+ㄆ)]淨
D44n8914_p0094b01║土論及攝大乘佛地論等所謂淨土論云勝過三界
D44n8914_p0094b02║道究竟如虛空攝大乘論云出過三界行處釋曰三
D44n8914_p0094b03║界集諦為行三界苦諦為處淨土非三界苦集所攝
D44n8914_p0094b04║故言出過三界行處此句明處圓淨佛地論云非如
D44n8914_p0094b05║三界自地諸愛執為己有所緣相應二縛隨增是彼
D44n8914_p0094b06║異[就/火]及增上果如是淨土非三界愛所執受故離二
D44n8914_p0094b07║縛故非彼異[就/火]增上果故如涅槃等超過三界異[就/火]
D44n8914_p0094b08║果地智度論云無欲故非欲界地居故非色界有形
D44n8914_p0094b09║故非無色彼淨土論與智度論別明西方攝大乘論
D44n8914_p0094b10║及佛地論通說報土明知一切受用淨土非三界攝
D44n8914_p0094b11║荅嘉祥觀經疏云江南云是三界所攝何者未斷三
D44n8914_p0095a01║界煩惱而得往生故此地云非三界攝何以知然論
D44n8914_p0095a02║云無欲故非欲界(已上)。 今述兩義故非偏執但諸論者
D44n8914_p0095a03║約無漏變無漏所變非三界故[乞-乙+、]佛地云此用本來
D44n8914_p0095a04║無分別智後得無漏善法種子三無數劫修令增廣
D44n8914_p0095a05║為此淨土變現生因(已上)。 更不可遮有漏所變名三界
D44n8914_p0095a06║攝又雖有漏心所變土似佛所變本質土故器世間
D44n8914_p0095a07║相有情受樂等一切事不同穢土名非三界釋[竺-二+截]六
D44n8914_p0095a08║云若大論中明安養國非三界者亦是娑婆三界耳
D44n8914_p0095a09║若就彼土具有三界璟[奐-(色-巴)+├]大經疏云智論非二界者
D44n8914_p0095a10║且[卄/間]穢界故義亦無過但此等釋約變化土第二明
D44n8914_p0095a11║界不攝義中雖是有漏變淨土等者此順佛地論等
D44n8914_p0095b01║明出過三界。
D44n8914_p0095b02║本既是有漏至非三界耶重立道理難第二不攝義
D44n8914_p0095b03║如文可知。
D44n8914_p0095b04║本雖知有漏至三界所[打-丁+(改-己)]救前不攝義文有二意初
D44n8914_p0095b05║明三界名[戶@勺]有漏名廣故名有漏不名三界二只如
D44n8914_p0095b06║下舉例釋成謂如凡夫得生西方許是凡夫而非五
D44n8914_p0095b07║趣以彼正報人例此依報國何以有漏即名三界於
D44n8914_p0095b08║中先例次成例中無量壽等者證淨土中無五趣義
D44n8914_p0095b09║初一經獨明離穢趣次兩經合明彼無趣言五趣者
D44n8914_p0095b10║佛地經云如世界中五趣可得所謂地獄餓鬼畜生
D44n8914_p0095b11║人趣天趣同論釋云諸阿素洛種類不定或天或鬼
D44n8914_p0096a01║或復傍生故不別說(已上)。 瑜伽論中亦三趣攝婆娑正
D44n8914_p0096a02║義攝鬼道既許下釋成如文可解矣。
D44n8914_p0096a03║本彼土凡夫至於理無妨重難前例難例難正能例
D44n8914_p0096a04║若不成所例不可立故[乞-乙+、]至荅文並述二意經文但
D44n8914_p0096a05║言無三趣等者問前[前-刖+合]文引撗截五惡趣文今何云
D44n8914_p0096a06║不遮有人天荅為致疑難且舉小經無三惡趣況撗
D44n8914_p0096a07║截五惡趣者明離穢土五趣之相非說淨土無人天
D44n8914_p0096a08║趣小經正舉淨土所無故引而言不遮人天。
D44n8914_p0096a09║本若是凡夫至煩惱增也重救不攝義大分有二一
D44n8914_p0096a10║初至不可迷執救例上難即成自義二又諸法相下
D44n8914_p0096a11║廣立教相述淨土有漏不可名三界第一救上難成
D44n8914_p0096b01║自義中文有四意一初至人天趣者先[牒-世+云]所難二若
D44n8914_p0096b02║是人趣至其義何妨兩邊反問明彼土凡夫不可名
D44n8914_p0096b03║人天亦彼土有漏不可名三界於中若是人趣至眾
D44n8914_p0096b04║生[乞-乙+、]耶即是一邊謂淨土凡夫若是人天趣者為四
D44n8914_p0096b05║州人為四天等天若言四州四天等人天趣者四州
D44n8914_p0096b06║之中有北州難四天等有長壽天難此等難處何名
D44n8914_p0096b07║淨土寧令眾生勸往生耶言八難者玄贊九云凡難
D44n8914_p0096b08║有八謂三惡趣為三四生佛前後五諸根不具六邪
D44n8914_p0096b09║見世智弁聰七邊地即攝北州八長壽天成實論說
D44n8914_p0096b10║四輪摧八難一住善處謂生中國除五難謂三惡趣
D44n8914_p0096b11║邊地長壽天二依善人謂遇佛除生佛前後三發正
D44n8914_p0097a01║願謂正見除邪見世智弁聰四宿植善根除諸根不
D44n8914_p0097a02║具(已上)。 准之淨土當具四德除卻八難一無三惡趣故
D44n8914_p0097a03║無初三難二化生佛前故無第四七八難三諸根明
D44n8914_p0097a04║利故無第五難四正智成就故無第六難既非難處
D44n8914_p0097a05║何言四州四天等人天趣鬱單趣者此云勝生壽福
D44n8914_p0097a06║俱勝余三州故若言是人至其義何妨亦是一邊謂
D44n8914_p0097a07║若言淨土人天雖名人天而非四州等人天者四天
D44n8914_p0097a08║下等外別有人天耶若言有者云何淨土眾生人天
D44n8914_p0097a09║而非四天下等人天四天下外不可有別人天故又
D44n8914_p0097a10║言四天下等外有別人天亦三界外有別有漏其義
D44n8914_p0097a11║何妨三若言四天至名三界也假作轉計令歸自義
D44n8914_p0097b01║謂汝若轉計言以四州等外無別人天故淨土凡夫
D44n8914_p0097b02║只名凡夫不名人天趣者例之何妨淨土名有漏不
D44n8914_p0097b03║名三界四以彼五趣下准例結成第二廣立教相中
D44n8914_p0097b04║有三初至三界攝也舉諸名寬狹例有漏三界寬狹
D44n8914_p0097b05║二又如下至乘法樂也舉第八識三種名例無三界
D44n8914_p0097b06║名有[乞-乙+、]漏名三又託下至煩惱增也舉二例顯有漏
D44n8914_p0097b07║所現非三界繫初舉寬狹中先摽次釋摽有四對一
D44n8914_p0097b08║世間名寬有漏名[戶@勺]二有漏名寬三界名[戶@勺]三[乞-乙+、]界
D44n8914_p0097b09║名寬四生名[戶@勺]四[乞-乙+、]生名寬五趣名[戶@勺]四對如次前
D44n8914_p0097b10║寬後狹世間[宋-木+取]寬五趣至狹第二第四為當文詮此
D44n8914_p0097b11║二如次正例義故次何者下釋第一對中亦如如來
D44n8914_p0098a01║所變國土等者即是體淨相穢土也如下所引維摩
D44n8914_p0098a02║經說問如來所現穢土佛自見穢土相荅唯然相似
D44n8914_p0098a03║凡夫所變本質現故慈恩釋云化土必隨三界所處
D44n8914_p0098a04║任物化生即便現故(已上)。 所現順機能見何異若有現
D44n8914_p0098a05║者[泳-永+頁]如所現亦見之故釋第二對中引智度論文出
D44n8914_p0098a06║彼論第三十八意證有漏心所現淨土得名有漏不
D44n8914_p0098a07║名三界謂彼論明淨土非界即言地居故非色界無
D44n8914_p0098a08║欲故不名欲界亦有形故非無色不言無漏心所現
D44n8914_p0098a09║故出三界也知非界者但是有漏所變淨土器世間
D44n8914_p0098a10║相布[曰/直]安立及彼有情利樂等事異穢三界名非三
D44n8914_p0098a11║界布[曰/直]法用安立者器世間建立相也釋第三對中
D44n8914_p0098b01║四生唯取異[就/火]五薀有情世間者生者依業所生果
D44n8914_p0098b02║故即取異[就/火]無記五薀為四生體故限有情不通非
D44n8914_p0098b03║情若論三界廣攝善染外器中有四生狹三界廣也
D44n8914_p0098b04║具如俱舍世間品說釋第四對中[乞-乙+、]有是化生而非
D44n8914_p0098b05║是五趣者中有化生故四生攝是能往故不是趣攝
D44n8914_p0098b06║俱舍論引施設論云四生攝五趣非五趣攝四生不
D44n8914_p0098b07║攝者何所謂中有佛地經云五趣因果同論釋云五
D44n8914_p0098b08║趣因者謂中有身以與五趣為方便故趣是所趣中
D44n8914_p0098b09║有能趣故非趣攝就生類別建立四生是故中有亦
D44n8914_p0098b10║生所攝有義中有趣方便故說在趣中此言因者業
D44n8914_p0098b11║煩惱等果即五趣(前義全同俱舍論意)及淨土眾生等者成自
D44n8914_p0099a01║許例謂如五趣不攝化生中有三界亦不攝化生淨
D44n8914_p0099a02║土也二舉第八識三名例中一名阿賴等者阿賴耶
D44n8914_p0099a03║者此翻云藏具能藏所藏執藏三義故阿陀那者此
D44n8914_p0099a04║云執持此識執持諸法種子及有色根令不失故言
D44n8914_p0099a05║異[就/火]者梵名毗播迦此云異[就/火]識界趣生體故具如
D44n8914_p0099a06║下明今例意者此之三名下位第八悉能具之二乘
D44n8914_p0099a07║無學八地已上雖能棄捨阿賴耶名而異[就/火]名阿陀
D44n8914_p0099a08║那名猶不能捨有漏三界名亦如是凡夫之時雖有
D44n8914_p0099a09║三界及有漏名而生淨土捨三界名唯有[乞-乙+、]漏三界
D44n8914_p0099a10║名[戶@勺]唯在穢土不通淨故有漏名寬非啻在穢亦通
D44n8914_p0099a11║淨故賴耶名[戶@勺]只在有學及七地故後二名廣通於
D44n8914_p0099b01║無學及八地故是故引之例而成義問何故阿羅耶
D44n8914_p0099b02║名不通八地已上荅唯識論二云初能變識大小乘
D44n8914_p0099b03║教名阿賴耶此識具有能藏所藏執藏義故(此釋藏義通含
D44n8914_p0099b04║三種)謂與雜染互為緣故(釋能藏所藏義)有情執為自內我故
D44n8914_p0099b05║(釋執藏義)能所藏者能持一切雜染種故種名所藏此識
D44n8914_p0099b06║能藏亦與雜染所薰所依彼雜染法即名能藏此第
D44n8914_p0099b07║八識名為所藏故論文云謂與雜染互為緣故故又
D44n8914_p0099b08║攝論云謂與染法互為緣故言雜染者不限染汙通
D44n8914_p0099b09║名有漏是故疏云諸有漏法皆名雜染非唯染法言
D44n8914_p0099b10║執藏者第七識恒執藏第八為內我故[乞-乙+、]論文云有
D44n8914_p0099b11║情執為自內我故又攝論云為染末那所緣義故又
D44n8914_p0100a01║唯識論云謂諸聖者斷煩惱障究竟盡時名阿羅漢
D44n8914_p0100a02║尒時此識煩惱麤重永遠離故說之為捨此中所說
D44n8914_p0100a03║阿羅漢者通攝三乘無學果位皆已永[宋-木+舌]煩惱賊故
D44n8914_p0100a04║應受世間妙供養故永不復受分[暇-日]生故(已上)。 又云然
D44n8914_p0100a05║阿羅漢斷此識中煩惱麤重究竟盡故不復執藏阿
D44n8914_p0100a06║賴耶識為自內我由斯永失阿賴耶名說之為捨非
D44n8914_p0100a07║捨一切第八識體勿阿羅漢無識持種尒時便入無
D44n8914_p0100a08║余涅槃(已上)。 此識中煩惱麤重者第八所持煩惱障種
D44n8914_p0100a09║名為麤重勿阿羅漢無識持種者羅漢若無第八識
D44n8914_p0100a10║體無持種識故金剛心斷麤重時即應入於無餘涅
D44n8914_p0100a11║槃無識持種何因得續有漏果報勿阿羅漢其時滅
D44n8914_p0100b01║度故不得捨第八識體此中說捨約執藏義以過重
D44n8914_p0100b02║故不約能所藏論捨也問二乘無學不轉第七彼第
D44n8914_p0100b03║七何不執第八為自內我若執為我何云無學無賴
D44n8914_p0100b04║耶名荅二乘無學能除第七煩惱障故更無第七煩
D44n8914_p0100b05║惱障執自內我故言捨賴耶非約所知二乘無學雖
D44n8914_p0100b06║不斷除第七相應所知障種而所知障不別執彼為
D44n8914_p0100b07║自內我是故唯約煩惱障種論執藏義由此疏云有
D44n8914_p0100b08║情執為內我故解執藏義唯煩惱障義非所知障義
D44n8914_p0100b09║不尒無學應有此名此不別執為其我所及與他我
D44n8914_p0100b10║名自內我又論云謂諸聖者斷煩惱障問二乘無學
D44n8914_p0100b11║及與八地已上菩薩第八識體可有能藏所藏之義
D44n8914_p0101a01║彼第八識方與雜染互為緣故荅二乘無學八地已
D44n8914_p0101a02║上捨賴耶名約執藏義而得論之若不尒者更不應
D44n8914_p0101a03║謂彼無學位捨賴耶名二乘無學雖能斷除煩惱障
D44n8914_p0101a04║種猶有所知及與有漏善無記種成能所薰八地已
D44n8914_p0101a05║上有二障種及與有漏善無記種成能所薰故尚應
D44n8914_p0101a06║有能所藏義是故疏云義雖具三正取唯以執藏為
D44n8914_p0101a07║名不尒二乘(無學)八地菩薩應有此名三名闕一即不
D44n8914_p0101a08║得名(一者執藏義也)又同疏云此中說捨唯約執藏以過重
D44n8914_p0101a09║故不約能所藏以為捨也又摳要下云據實賴耶但
D44n8914_p0101a10║以執藏今舉能藏有大自在似常一故別似於我顯
D44n8914_p0101a11║為我愛之所執藏義意正以所執藏故名阿賴耶若
D44n8914_p0101b01║以能藏解阿賴耶佛果應名若以能藏所藏義解二
D44n8914_p0101b02║乘無學八地已去應得此名故唯執藏名阿賴耶闕
D44n8914_p0101b03║即非也今舉能藏彰雜染藏佛唯有一能藏二乘無
D44n8914_p0101b04║學八地已去有二能所藏以外有三藏故以執藏名
D44n8914_p0101b05║阿賴耶(已上)。 問准摳要意佛唯有一能藏無二何疏三
D44n8914_p0101b06║云此能執藏亦通無漏所藏不通無漏一師所解豈
D44n8914_p0101b07║非相[這-言+(素-糸+ㄆ)]荅其意各異先疏言能藏執藏亦通無漏者
D44n8914_p0101b08║佛果位第八識亦能含藏無漏種故云能藏平等性
D44n8914_p0101b09║智所緣執故云有執藏非約妄執言有執藏(應見燈第四釋)
D44n8914_p0101b10║次摳要言唯有能藏更無妄執[乞-乙+、]藏義故非無性智
D44n8914_p0101b11║緣執理也(唯識義意)問異[就/火]識名亦通二乘無學菩薩八
D44n8914_p0102a01║地已上其相如何荅唯識論二云此是能引諸界趣
D44n8914_p0102a02║生善不善業異[就/火]果故說名異[就/火](已上)。 此第八識引諸
D44n8914_p0102a03║三界五趣四生善惡引業異[就/火]果故說名異[就/火](集起義故)
D44n8914_p0102a04║依(所知依故)異(異[就/火]故)識(無相論云分別事識也)根(大眾部立為根本識)生(化地部名
D44n8914_p0102a05║窮生死薀)有(上座部及分別說部立為有分識)都有十八具如燈釋。
D44n8914_p0102a06║
D44n8914_p0102a07║
D44n8914_p0102a08║釋淨土群疑論探要記卷第二
  數位典藏國家型科技計畫----「台北版電子佛典集成之研究與建構」
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