釋摩訶衍論卷第二T32n1668_p0602a19║T32n1668_p0602a20║ 龍樹菩薩造
T32n1668_p0602a21║ [*]姚秦三藏筏提摩多奉 詔譯
T32n1668_p0602a22║[0602a22] 已說立義分,次說解釋分。
T32n1668_p0602a23║[0602a23] 解釋分中法門名字其數幾有?其相云何?頌T32n1668_p0602a24║曰:
T32n1668_p0602a25║ 唯有四種法, 餘二十九門,T32n1668_p0602a26║
略不解釋故, 九論已說故。
T32n1668_p0602a27║[0602a27] 論曰:解釋分中唯釋四法,所餘法門略不別T32n1668_p0602a28║釋。云何為四?一者一體摩訶衍、二者三自摩T32n1668_p0602a29║訶衍、三者真如門、四者生滅門。何故餘法略T32n1668_p0602b01║不解釋?一心遍滿等九論中已解釋故。所謂T32n1668_p0602b02║一心遍滿論中唯釋四法,所餘法門略不別T32n1668_p0602b03║釋。云何為四?一者一體一心摩訶衍、二者三T32n1668_p0602b04║自一心摩訶衍、三者一體一心門、四者三自T32n1668_p0602b05║一心門。融俗歸真論中唯釋四法,所餘法門T32n1668_p0602b06║略不別釋。云何為四?一者無量無邊諸法差T32n1668_p0602b07║別不增不減體大摩訶衍、二者寂靜無雜一味T32n1668_p0602b08║平等不增不減體大摩訶衍、三者諸法差別T32n1668_p0602b09║不增不減體大門、四者一味平等不增不減T32n1668_p0602b10║體大門。法界中藏論中唯釋四法,所餘法門T32n1668_p0602b11║略不別釋。云何為四?一者如來藏功德相大T32n1668_p0602b12║摩訶衍、二者具足性功德相大摩訶衍、三者T32n1668_p0602b13║如來藏功德相大門、四者具足性功德相大T32n1668_p0602b14║門。祕密微妙論中唯釋四法,所餘法門略不T32n1668_p0602b15║別釋。云何為四?一者能生一切世間[3][3]因果T32n1668_p0602b16║用大摩訶衍、二者能生一切出世間善因果T32n1668_p0602b17║用大摩訶衍、三者世間[*]因果用大門、四者出T32n1668_p0602b18║世間善因果用大門。眾命合一論中唯釋四T32n1668_p0602b19║法,所餘法門略不別釋。云何為四?一者無T32n1668_p0602b20║量無邊諸法差別不增不減摩訶衍、二者寂T32n1668_p0602b21║靜無雜一味平等不增不減摩訶衍、三者諸T32n1668_p0602b22║法差別不增不減門、四者一味平等不增不T32n1668_p0602b23║減門。真如三昧論中唯釋四法,所餘法門略T32n1668_p0602b24║不別釋。云何為四?一者如來藏功德摩訶T32n1668_p0602b25║衍、二者具足性功德摩訶衍、三者如來藏功T32n1668_p0602b26║德門、四者具足性功德門。心性清淨論中唯T32n1668_p0602b27║釋四法,所餘法門略不別釋。云何為四?一T32n1668_p0602b28║者能生一切世間因果摩訶衍、二者能生一T32n1668_p0602b29║切出世間善因果摩訶衍、三者世間因果門、T32n1668_p0602c01║四者出世間善因果門。不動本原甚深玄理T32n1668_p0602c02║二種論中唯釋一法,所餘法門略不別釋。云T32n1668_p0602c03║何[4][4]為一?所謂不二摩訶衍法,廣說略說各T32n1668_p0602c04║差別故。何故諸論建立門中備標本數,散說T32n1668_p0602c05║門中各闕其數?為欲顯示法體不分、義門T32n1668_p0602c06║得別故;復次為欲令使學者[5][5]增長思惟T32n1668_p0602c07║力故;復次為欲令使開示教理甚深極玄,T32n1668_p0602c08║出生尊重讚歎心故;復次為欲顯示法門T32n1668_p0602c09║廣大如虛空界、義理無窮如澄神海,言說不T32n1668_p0602c10║能具談、思惟不知其量故。
T32n1668_p0602c11║[0602c11] 已說本數,次當別釋。
T32n1668_p0602c12║[0602c12] 本曰:解釋有三種。云何為三?一者顯示正T32n1668_p0602c13║義、二者對治[6][6]邪執、三者分別發趣道相。
T32n1668_p0602c14║[0602c14] 論曰:如是三門,解釋四法大門數量。
T32n1668_p0602c15║[0602c15] 本曰:顯示正義者,依一心法有二種門。云T32n1668_p0602c16║何為二?一者心真如門、二者心生滅門。是二T32n1668_p0602c17║種門皆各總攝一切法。此義云何?以是二門T32n1668_p0602c18║不相離故。
T32n1668_p0602c19║[0602c19] 論曰:[7][7]即是略說分。此中有三門。云何為三?T32n1668_p0602c20║一者建立四種法相門、二者法門該攝圓滿T32n1668_p0602c21║門、三者發起問答顯因門。依一心法有二T32n1668_p0602c22║種門。云何為二?一者心真如門、二者心生滅T32n1668_p0602c23║門者,即是建立四種法相門。二法二門名字T32n1668_p0602c24║差別,其數幾有?其相云何?頌曰:
T32n1668_p0602c25║ 各有十種名, 契經異說故,T32n1668_p0602c26║
而無有別體, 隨能立名故。
T32n1668_p0602c27║[0602c27] 論曰:二法二門各有十名,諸契經中別別說T32n1668_p0602c28║故。而其法體無有差別,隨彼功能立其名T32n1668_p0602c29║故。二種本法十名云何?頌曰:
T32n1668_p0603a01║ 毘摩訶健那、 摩訶鳩尸帝、T32n1668_p0603a02║
摩尸陀那羅、 摩迦羅俱舍、T32n1668_p0603a03║
必薩伊尼羅、 婆伽婆俱舍、T32n1668_p0603a04║
必達摩邊那、 或名摩訶衍、T32n1668_p0603a05║
[1][1]婆伽叉[2][2]一婆、 必阿素摩利,T32n1668_p0603a06║
如是十種名, 通二種本法。
T32n1668_p0603a07║[0603a07] 論曰:二種本法各有十名,名通義別。云何為T32n1668_p0603a08║十?一者名為廣大神王。此中有二。云何為T32n1668_p0603a09║二?一者鳩那耶神王、二者遮毘佉羅神王。第T32n1668_p0603a10║一神王住金剛山,一向出生吉祥神眾。第二T32n1668_p0603a11║神王住大海中,遍通出生一切種種吉祥神T32n1668_p0603a12║眾、過患神眾。二種本法廣大神王亦復如是,T32n1668_p0603a13║一體本法一向出生真如淨法,三自本法遍T32n1668_p0603a14║通出生一切種種[3][3]清白品法、染污品法故。自T32n1668_p0603a15║體契經中作如是說:文殊師利前白佛言:T32n1668_p0603a16║「世尊!甚深極妙二種大乘,[4][4]不知不覺同異,T32n1668_p0603a17║極疑眾心,如宜世尊為眾更說。」佛造作相而T32n1668_p0603a18║告文殊言:「善男子!如是二法,譬如金剛神T32n1668_p0603a19║王及主海神王其相各差別,謂如金剛神王T32n1668_p0603a20║住金剛山[5][5]現諸境界,唯現金光不現[6][6]餘T32n1668_p0603a21║光。真如一心金剛神王亦復如是,唯有淨T32n1668_p0603a22║法無[7][7]有餘法故。又如金剛[8][8]神王唯出生T32n1668_p0603a23║清淨眷屬,[9][9]甞不出生雜亂眷屬。真如一心T32n1668_p0603a24║亦復如是,唯出生無垢清淨法故。復次譬T32n1668_p0603a25║如主海神王住大海中,出生種種麁惡眷屬、T32n1668_p0603a26║種種善妙眷屬。生滅一心主海神王亦復如T32n1668_p0603a27║是,出生一切染淨法故。」二者名為大虛空T32n1668_p0603a28║王。此中有二。云何為二?一者空自在空王、T32n1668_p0603a29║二者色自在空王。第一空王以空容受而為T32n1668_p0603b01║自在,第二空王以色容受而為自在。二種T32n1668_p0603b02║本法亦復如是,一體空王以無住處而為T32n1668_p0603b03║自在,三自空王以有住處而為自在故。金T32n1668_p0603b04║剛三昧契經中作如是說:[10][10]一心如法理自T32n1668_p0603b05║體空無,如彼空王本無住處。一地契經中T32n1668_p0603b06║作如是說:一心法體於諸障礙無有障礙T32n1668_p0603b07║令住諸法,譬如空王於一切色得自在故、T32n1668_p0603b08║容受大種故。三者名為出生龍王。此中有T32n1668_p0603b09║二。云何為二?一者出生光明龍王、二者出T32n1668_p0603b10║生風水龍王。第一龍王以淨光明而為依T32n1668_p0603b11║止,第二龍王以風水德而為依止。二種本T32n1668_p0603b12║法出生龍王亦復如是,一體本法以純淨法T32n1668_p0603b13║而為其體,三自本法以染淨法而為其德T32n1668_p0603b14║故。順理契經中作如是說:一心本法純一無T32n1668_p0603b15║雜,譬如光明龍王以淨光明而為宮殿,以T32n1668_p0603b16║淨光明而為相身,以淨光明而為徒眾。無T32n1668_p0603b17║始契經中作如是說:譬如大海中有大龍T32n1668_p0603b18║王名曰出生風水,從其頭頂出生澄水,從T32n1668_p0603b19║其尾末出生[11][11]標嵐,由是龍[12][12]王故大海[13][13]水T32n1668_p0603b20║風常恒相續無有斷絕。一心龍王亦復如T32n1668_p0603b21║是,能生一切差別平等種種諸法,常恒相續T32n1668_p0603b22║無有斷絕故。四者名為如意珠藏。此中有T32n1668_p0603b23║二。云何為二?一者金[14][14]主如意、二者滿主如T32n1668_p0603b24║意。第一如意唯[15][15]出金剛,第二如意具足出T32n1668_p0603b25║生善不善物。二種本法亦復如是,一體如意T32n1668_p0603b26║唯生淨法,三自如意通生染淨[16][16]法故。如如T32n1668_p0603b27║契經中作如是說:佛告金剛藏[17][17]菩薩言:「佛T32n1668_p0603b28║子!譬如金翅鳥王命終,然後其心入海為如T32n1668_p0603b29║意珠,能生金沙利益龍王。一心本法亦復T32n1668_p0603c01║如是,能生真理利圓滿者[18][18]故。」本性智契經T32n1668_p0603c02║[19][19]中作如是說:譬如遮多[20][20]利鬼,為報恩故,T32n1668_p0603c03║於[21][21]一萬劫為如意珠利益海生。一心如意T32n1668_p0603c04║亦復如是,能生長生死及[22][22]涅盤法故。五者T32n1668_p0603c05║名為[23][23]方寸。此中有二。云何為二?一者白毫T32n1668_p0603c06║[*]方寸、二者亂色[*]方寸。第一方寸中唯現T32n1668_p0603c07║前天像,第二[*]方寸中通現前五趣。如是二T32n1668_p0603c08║毫眾生身分,顯了分明譬如明鏡。二種本法T32n1668_p0603c09║亦復如是故。攝無量契經中作如是說:清T32n1668_p0603c10║淨法界如白必薩伊尼羅,無盡法界如亂必T32n1668_p0603c11║薩伊尼羅故。六者名為如來藏。此中有二。T32n1668_p0603c12║云何為二?一者遠轉遠縛如來藏、二者與行T32n1668_p0603c13║與相如來藏。實際契經中作如是說:佛子!如T32n1668_p0603c14║來藏者,唯有覺者、唯有如如,離流轉因、離T32n1668_p0603c15║慮知縛,一一白白,是故名為如來之藏。楞伽T32n1668_p0603c16║契經中作如是說:如來藏者,為善不善因,T32n1668_p0603c17║受苦樂與因俱,若生若滅,猶如伎兒故。七T32n1668_p0603c18║者名為一法界。此中有二。云何為二?一者T32n1668_p0603c19║純白一法界、二者無盡一法界。第一法界如T32n1668_p0603c20║空劫時,第二法界如住劫時。真法界契經中T32n1668_p0603c21║作如是說:空種無礙如空長時,遍種無礙T32n1668_p0603c22║如有長時故。八者名為摩訶衍,義如前說。T32n1668_p0603c23║九者名為中實。此中有二。云何為二?一者T32n1668_p0603c24║等住中實、二者別住中實。第一中實如獨明T32n1668_p0603c25║珠,第二中實如順明珠。[24][24]明中實契經中作T32n1668_p0603c26║如是說:離邊真心,若真如依如異同珠,若T32n1668_p0603c27║生滅依如同異珠故。十者名為一心。此中T32n1668_p0603c28║有二。云何為二?一者是一是一一心,二者T32n1668_p0603c29║是一切是一[25][25]切一心。第一一心隨所作立T32n1668_p0604a01║名,第二一心隨能作立名。一心法契經中T32n1668_p0604a02║作如是說:爾時舍利弗[1][1]白佛言:「世尊!本地T32n1668_p0604a03║修多羅中作如是唱,其心體性非大非小、T32n1668_p0604a04║非法非非法、非同非異、非一非一切。何因T32n1668_p0604a05║緣故,今日自言真如一心因一故一,生滅一T32n1668_p0604a06║心因多故一?將非世尊無有前後相違過T32n1668_p0604a07║耶?」佛言:「善男子!莫作如是說。所以者何?心T32n1668_p0604a08║法非一,因所作一故假名為一。心法非一T32n1668_p0604a09║切,因所作一切故假名為一切。而言一心T32n1668_p0604a10║不說一切心者,隨能作心立其名故。」乃T32n1668_p0604a11║至廣說。是名為十。如是十名,總攝諸佛一T32n1668_p0604a12║切法藏根本名字。
T32n1668_p0604a13║[0604a13] 已說二法十種別名,次說二門名字差別。真T32n1668_p0604a14║如十名其相云何?頌曰:
T32n1668_p0604a15║ 婆伽婆俱舍、 健遮阿[2][2]多那、T32n1668_p0604a16║
必菩提[3][3]婆梨、 健訶健[4][4]婆那、T32n1668_p0604a17║
阿陀阿只尼、 阿伽阿始耶、T32n1668_p0604a18║
度羅諾補帝、 [5][5]漠呼健那地、T32n1668_p0604a19║
摩訶[*]標陀一、 [*]婆阿叉尼羅,T32n1668_p0604a20║
如是十種名, 真如不共稱。
T32n1668_p0604a21║[0604a21] 論曰:心真如門有十種名。云何為十?一者T32n1668_p0604a22║名為如來藏門,無雜亂故;二者名為不二T32n1668_p0604a23║平等門,無差別故;三者名為一道清淨門,T32n1668_p0604a24║無異岐故;四者名為不起不動門,離作業T32n1668_p0604a25║故;五者名為無斷無縛門,無治障故;六者T32n1668_p0604a26║名為無去無來門,無上下故;七者名為出T32n1668_p0604a27║世間門,無四相故;八者名為[6][6]寂滅寂靜T32n1668_p0604a28║門,無往向故;九者名為大總相門,無別相T32n1668_p0604a29║故;十者名為真如門,無虛偽故。是名為十。T32n1668_p0604b01║如是十名,總攝諸佛一切法藏平等義理法T32n1668_p0604b02║門名字。生滅十名其相云何?頌曰:
T32n1668_p0604b03║ 阿梨耶鍵摩、 婆伽婆俱舍、T32n1668_p0604b04║
阿伊[*]婆那羅、 健訶健只尼、T32n1668_p0604b05║
健伽健始[7][7]耶、 叉[8][8]叉筏那羅、T32n1668_p0604b06║
羅諾補帝[9][9]尼、 闍縛多[*]涅盤、T32n1668_p0604b07║
[10][10]呵只伽那尸、 多跋多[11][11]健舍,T32n1668_p0604b08║
如是十種名, 生滅不共稱。
T32n1668_p0604b09║[0604b09] 論曰:心生滅門有十種名。云何為十?一者T32n1668_p0604b10║名為藏識門,攝持一切染淨法故;二者名T32n1668_p0604b11║為如來藏門,覆藏如來法身體故;三者名T32n1668_p0604b12║為起動門,相續作業故;四者名為有斷有T32n1668_p0604b13║縛門,有治障故;五者名為有去有來門,有T32n1668_p0604b14║上下故;六者名為多相分異門,染淨之法T32n1668_p0604b15║過恒沙故;七者名為世間門,四相俱轉故;T32n1668_p0604b16║八者名為流轉還滅門,具足生死及[*]涅盤T32n1668_p0604b17║故;九者名為相待俱成門,無自成法故;十T32n1668_p0604b18║者名為生滅門,表無常相故。是名為十。如T32n1668_p0604b19║是十名,總攝諸佛一切法藏種種差別法門T32n1668_p0604b20║名字。
T32n1668_p0604b21║[0604b21] 已說二門十種別名,次說同異分相門。二種T32n1668_p0604b22║本法同異差別其相云何?頌曰:
T32n1668_p0604b23║ 有三異二同, 各依門境別,T32n1668_p0604b24║
各遍名同故, 同名異義故。
T32n1668_p0604b25║[0604b25] 論曰:二種本法有三異二同。云何為三異?T32n1668_p0604b26║一者依異,各有所依摩訶衍故;二者門異,T32n1668_p0604b27║各[12][12]具能入門差別故;三者境異,各緣自依T32n1668_p0604b28║為境界故。是名為三異。云何為二同?一者T32n1668_p0604b29║遍同,周遍法界等其量故;二者名同,十種T32n1668_p0604c01║名字通二法故。是名為二同。何故如是?同T32n1668_p0604c02║名異義故。二種法門同異差別其相云何?頌T32n1668_p0604c03║曰:
T32n1668_p0604c04║ 有七異一同, 人、法、依、行、體、T32n1668_p0604c05║
境界、位別故, 異名異義故。
T32n1668_p0604c06║[0604c06] 論曰:是二種門有七異一同。云何為七[13][13]異?T32n1668_p0604c07║一者人眾異,真如門中唯有清淨解脫者故,T32n1668_p0604c08║生滅門中備有三聚諸眾生故。二者法門異,T32n1668_p0604c09║真如門中唯有一向清白[14][14]品故,生滅門中T32n1668_p0604c10║備有一切染淨法故。三者所依異,各有所T32n1668_p0604c11║依摩訶衍故。四者行法異,真如門中一心T32n1668_p0604c12║一念生縛不生以為其行故,生滅門中以T32n1668_p0604c13║生滅生以滅滅滅以為其行故。五者體相T32n1668_p0604c14║異,心真如門與其本等故,心生滅門與其T32n1668_p0604c15║本別故。楞伽契經中作如是說:寂滅者名T32n1668_p0604c16║為一心,一心者名如來藏故。六者境界異,T32n1668_p0604c17║各緣自依為境界故。七者位地異,真如門T32n1668_p0604c18║中相雜住故,生滅門中往向住故。是名為七T32n1668_p0604c19║異。云何為一同?所謂遍同故。何故如是?異T32n1668_p0604c20║名異義故。二門位地何等契經分明顯說?各T32n1668_p0604c21║有幾位?頌曰:
T32n1668_p0604c22║ 楞伽等契經, 真如有一種,T32n1668_p0604c23║
生滅門有二, 唯亂上下故。
T32n1668_p0604c24║[0604c24] 論曰:二門位地楞伽等契經中[15][15]明了顯說,謂T32n1668_p0604c25║大本楞伽契經中作如是說:
T32n1668_p0604c26║ 迴向即信心, 信心即佛地,T32n1668_p0604c27║
佛地即十地, 十地即發心。
T32n1668_p0604c28║[0604c28] 分流楞伽契經中作如是說:
T32n1668_p0604c29║ 十地為初地, 初地為八地,T32n1668_p0605a01║
九地為七地, 七地為八地,T32n1668_p0605a02║
二地為三地, 四地為五地,T32n1668_p0605a03║
三地為六地, 寂滅有何次。
T32n1668_p0605a04║[0605a04] 真修契經中作如是說:
T32n1668_p0605a05║ 一歲母一時, 生五十歲兒,T32n1668_p0605a06║
彼五十歲兒, 懷妊一歲母,T32n1668_p0605a07║
生五十一歲, 大丈夫男子,T32n1668_p0605a08║
或豈如是有? 或豈如是無?
T32n1668_p0605a09║[0605a09] 如是等諸經依心真如門建立其位地,於T32n1668_p0605a10║真如門唯有一向雜亂住位,無有餘位,是T32n1668_p0605a11║故頌[1][1]曰唯亂。餘契經中次第往向種種位T32n1668_p0605a12║地,依生滅門而所安立,應審觀察。於生滅T32n1668_p0605a13║門有二種位。云何為二?一者向上門、二者T32n1668_p0605a14║向下門。如是[2][2]兩門生滅決擇自當顯說。心T32n1668_p0605a15║生滅門正智所證性真如理何門所攝?生滅T32n1668_p0605a16║門所攝,非真如門,分界別故。二門真如復T32n1668_p0605a17║有何別?真如門理,理自理故。生滅門理,智T32n1668_p0605a18║自理故。二門位地以何義故其理各別?無障、T32n1668_p0605a19║有障故。舉是一隅,隨[3][3]應應觀。已說建立T32n1668_p0605a20║四種法相門。是二種門皆各總攝一切法者,T32n1668_p0605a21║即是法門該攝圓滿門,謂以真如門攝一切T32n1668_p0605a22║法,無一一法而非真[4][4]如;以生滅門攝一T32n1668_p0605a23║切法,無一一法而非生滅故。然真如門不T32n1668_p0605a24║能攝生滅門一切諸法,又生滅門不能攝T32n1668_p0605a25║真如門一切諸法。而言總攝一切法者,總T32n1668_p0605a26║攝生滅一切法故,總攝真如一切法故。所T32n1668_p0605a27║以者何?如是二門皆悉平等,各各別故。已說T32n1668_p0605a28║法門該攝圓滿門。此義云何?以是二門不相T32n1668_p0605a29║離故者,即是發起問答顯因門,謂直表問故、T32n1668_p0605b01║直說答故。
T32n1668_p0605b02║[0605b02] 已說略說分,次說廣說分。
T32n1668_p0605b03║[0605b03] 本曰:心真如者,即是一法界大總相法門T32n1668_p0605b04║體,所謂心性不生不滅,一切諸法唯依妄T32n1668_p0605b05║念而有差別,若離心念則無一切境界之T32n1668_p0605b06║相。是故一切法從本已來,離言說相、離名T32n1668_p0605b07║字相、離心緣相,畢竟平等、無有變異、不T32n1668_p0605b08║可破壞,唯是一心,故名真如。以一切言說T32n1668_p0605b09║假名無實,但隨妄念不可得故,言真如者T32n1668_p0605b10║亦無有相。謂言說之極,因言遣言,此真如T32n1668_p0605b11║體無有可遣,以一切法悉皆真故。亦無可T32n1668_p0605b12║立,以一切法皆同如故。當知一切法不可T32n1668_p0605b13║說、不可念,故名為真如。問曰:若如是義者,T32n1668_p0605b14║諸眾生等云何隨順而能得入?答曰:若知一T32n1668_p0605b15║切法,雖說無有能說可說,雖念亦無能念T32n1668_p0605b16║可念,是名隨順。若離說念,名為得入。復次T32n1668_p0605b17║真如者,依言說分別有二種義。云何為二?T32n1668_p0605b18║一者如實空,以能究竟顯實故;二者如實不T32n1668_p0605b19║空,以有自體具足無漏性功德故。所言空T32n1668_p0605b20║者,從本已來一切染法不相應故。謂離一T32n1668_p0605b21║切法差別之相,以無虛妄心念故。當知真T32n1668_p0605b22║如自性,非有相、非無相、非非有相、非非無T32n1668_p0605b23║相、非有無俱相,非一相、非異相、非非一T32n1668_p0605b24║相、非非異相、非一異俱相,乃至總說依一T32n1668_p0605b25║切眾生以有妄心念念分別皆不相應故T32n1668_p0605b26║說為空。若離妄心,實無可空故。所言不空T32n1668_p0605b27║者,已顯法體空無妄故,即是真心常恒不變T32n1668_p0605b28║淨法滿足,則名不空,亦無有相可取,以T32n1668_p0605b29║離念境界唯證相應故。
T32n1668_p0605c01║[0605c01] 論曰:即是廣說分。此中有三門。云何為三?T32n1668_p0605c02║一者根本體性真如門、二者發起問答決疑T32n1668_p0605c03║門、三者假說開相真如門。第一門中即有三T32n1668_p0605c04║門。云何為三?一者建立名字門、二者直詮真T32n1668_p0605c05║體門、三者解釋名字門。心真如者即是一法T32n1668_p0605c06║界大總相法門體者,即是建立名字門。謂隨T32n1668_p0605c07║功能立其名故,一心真如各有十名。何故T32n1668_p0605c08║除餘唯立是名?作業當故。所餘眾名必非T32n1668_p0605c09║如是,故略不立。此義云何?[5][5]一心作大業,T32n1668_p0605c10║法作總業,界作相業。故法[6][6]之門,門則是體,T32n1668_p0605c11║是故說言法門體。種種別相,率向應審。已T32n1668_p0605c12║說建立名字門,次說直詮真體門。所謂心性T32n1668_p0605c13║不生不滅者,直詮真如門而簡生滅門。謂T32n1668_p0605c14║真如法非生非滅、無生無滅、非住非異、無T32n1668_p0605c15║住無異,非如生滅之法是生是滅有生有T32n1668_p0605c16║滅、是住是異有住有異故,以相有無為差T32n1668_p0605c17║別故。復次非是言不,非謂是非,故言不T32n1668_p0605c18║焉。所以者何?其真如法百非非非、千是非T32n1668_p0605c19║是、非非非是,於非二亦不住故。一切諸T32n1668_p0605c20║法唯依妄念而有差別者,且假彼有顯此是T32n1668_p0605c21║無,謂假生滅門之假有,示真如門之實無T32n1668_p0605c22║故。若離心念則無一切境界之相者,若離諸T32n1668_p0605c23║戲論之識,無有一切妄境界故。是故一切法T32n1668_p0605c24║從本已來離言說相、離名字相、離心緣相T32n1668_p0605c25║者,直顯示真如法離絕之相故。言說名字T32n1668_p0605c26║心量各有幾數?其相云何?頌曰:
T32n1668_p0605c27║ 言說有五種, 名字有二種,T32n1668_p0605c28║
心量有十種, 契經異說故。
T32n1668_p0605c29║[0605c29] 論曰:言說有五。云何為五?一者相言說、二T32n1668_p0606a01║者夢言說、三者妄執言說、四者無始言說、五T32n1668_p0606a02║者如義言說。楞伽契經中作如是說:大慧!T32n1668_p0606a03║相言說者,所謂執著色等諸相而生。大慧!T32n1668_p0606a04║夢言說者,念本受用虛妄境界依境界夢,T32n1668_p0606a05║覺已知依虛妄境界不實而生。大慧!執著T32n1668_p0606a06║言說者,念本所聞所作業[1][1]而生。大慧!無始T32n1668_p0606a07║言說者,從無始來執著戲論,煩惱種子[2][2]熏T32n1668_p0606a08║習而生。[3][3]金剛三昧契經中作如是說:舍利T32n1668_p0606a09║弗言:「一切萬法皆悉言文,言文之相即非為T32n1668_p0606a10║義,如實之義不可言說。今者如來云何說T32n1668_p0606a11║法?」佛言:「我說法者,以汝眾生在生說故,說T32n1668_p0606a12║不可說,是故說之。我所說者,義語非文。眾T32n1668_p0606a13║生說者,文語非義。非義語者皆悉空無,空T32n1668_p0606a14║無之言無言於義,不言義者皆是妄語。如T32n1668_p0606a15║義語者實空不空、空實不實,離於二相中間T32n1668_p0606a16║不中,不中之法離於三相,不見處所如如T32n1668_p0606a17║如說故。」如是五中,前四言說虛妄說故不能T32n1668_p0606a18║談真,後一言說如實說故得談真理。馬鳴T32n1668_p0606a19║菩薩據前四故,作如是說。離言說相,名有T32n1668_p0606a20║二種。云何為二?一者字字名、二者字影名。T32n1668_p0606a21║楞伽契經中作如是說:大慧!復次名身者,T32n1668_p0606a22║所謂諸字從名[4][4]字差別,[5][5]從阿字乃至呵T32n1668_p0606a23║字,名為名身。道品契經中作如是說:鏡中T32n1668_p0606a24║共說名為[6][6]影名故。字有二種。云何為二?T32n1668_p0606a25║一者依聲字、二者依空字。楞伽契經中作如T32n1668_p0606a26║是說:大慧!復次字身者,謂聲長短、音韻高下,T32n1668_p0606a27║名為字身。大海契經中作如是說:佛告文T32n1668_p0606a28║殊師利言:「汝[7][7]所前問,云何名為虛空輪字T32n1668_p0606a29║者,譬如虛空中飛鳥,踰[8][8]明耀時出十種和T32n1668_p0606b01║聲,虛空輪字應如是觀故。」如是二中各初T32n1668_p0606b02║一種,不能詮表甚深真理,各後一種得詮T32n1668_p0606b03║[9][9]真理[10][10]故。今據前門作如是說。離名字相,T32n1668_p0606b04║心量有十。云何為十?一者眼識心、二者耳識T32n1668_p0606b05║心、三者鼻識心、四者舌識心、五者身識心、六T32n1668_p0606b06║者意識心、七者末那識心、八者阿梨耶識心、T32n1668_p0606b07║九者多一識心、十者一一識心。如是十中,初T32n1668_p0606b08║九種心不緣真理,後一種心得緣真理而T32n1668_p0606b09║為境界。今據前九作如是說。離心緣相,本T32n1668_p0606b10║有契經中作如是說:甚深[11][11]真理非餘境界,T32n1668_p0606b11║唯自所依緣為境界故。畢竟平等無有[12][12]變T32n1668_p0606b12║異不可破壞者,顯示三離之功德故,謂一切T32n1668_p0606b13║差別以四種妄言說而為根本而轉。一切外T32n1668_p0606b14║道九種變論十種異執,唯以名字為本而T32n1668_p0606b15║轉。一切煩惱破障、一切所知壞障,唯以[13][13]心T32n1668_p0606b16║品為依[14][14]轉故。[15][15]而真體中離三相故,滿三T32n1668_p0606b17║德耳。唯是一心故名真如者,總結體真如。T32n1668_p0606b18║以一切言說假名無實但隨妄念不可得故T32n1668_p0606b19║者,顯示三離之因緣故。謂以一切言說無T32n1668_p0606b20║實、一切假名無實、一切心識但隨妄念不T32n1668_p0606b21║可得故,不可言說真實理中[16][16]不離三相T32n1668_p0606b22║故,虛假之相、如實之法極相違故。言真如者T32n1668_p0606b23║亦無有相者,第二[17][17]轉言,遣執著之過。謂愚T32n1668_p0606b24║眾生作如是執,遠離三相、圓滿三德體真T32n1668_p0606b25║如理,雖無假相而有實相,自然常住決定T32n1668_p0606b26║實有。由如是計,墮於常邊無出離時。是故T32n1668_p0606b27║為遣如是見故,[18][18]言言真如者亦無有相。謂T32n1668_p0606b28║言說之極因言遣言者,直示真如無相之因T32n1668_p0606b29║緣,謂諸言說極於真如更莫超過。既絕言T32n1668_p0606c01║說,豈得有相無言,故得因言遣言而已。T32n1668_p0606c02║於是能遣,如如如說;所遣四種,虛妄言說。大T32n1668_p0606c03║本維摩詰契經中作如是說:爾時文殊師利T32n1668_p0606c04║菩薩摩訶薩語鳩那阿筏陀多言:「我等諸大T32n1668_p0606c05║眾皆悉各各隨所自樂,宣說八千一種向T32n1668_p0606c06║不二門。如宜維摩詰為我等大眾,離言說T32n1668_p0606c07║言說說、非不二不二,除遣假說之垢。」於是T32n1668_p0606c08║維摩詰默然無所說。爾時文殊讚[19][19]維摩言:T32n1668_p0606c09║「善哉[20][20]善哉!居士!如言說如,如耳聽如。善哉T32n1668_p0606c10║[*]善哉!斯乃真實不二法門。斯乃真實不二法T32n1668_p0606c11║體故。」已說直詮真體門,次說解釋名字門。T32n1668_p0606c12║此真如體無有可遣,以一切法悉皆真故者,T32n1668_p0606c13║約真釋名;亦無可立,以一切法皆同如故T32n1668_p0606c14║者,約如釋名。此文[21][21]明何義?所謂顯示無T32n1668_p0606c15║有斷證智故。此義云何?謂斷道起必因治T32n1668_p0606c16║障,不能自起。而真體中,無有染法而可除T32n1668_p0606c17║遣故,無有能治之斷道。所以者何?以無T32n1668_p0606c18║有一一法而非真體故。復次若有障智隨T32n1668_p0606c19║心高下,應可建立一切位地。而如體中無T32n1668_p0606c20║有分位而可建立故,無有能立之方便。所T32n1668_p0606c21║以者何?以無有一一法而非如體故。當知T32n1668_p0606c22║一切法不可說不可念故名為真如者,總結T32n1668_p0606c23║所上說故。
T32n1668_p0606c24║[0606c24] 已說根本體性真如門,次說發起問答決疑T32n1668_p0606c25║門。
T32n1668_p0606c26║[0606c26] 問曰:若如是義者諸眾生等云何隨順而能T32n1668_p0606c27║得入者,生疑致問。問者依何等句發何等T32n1668_p0606c28║疑?所謂依不可說不可念句故,發難隨順T32n1668_p0606c29║之疑。依第二[*]轉言[22][22]句故,發難得入之疑。T32n1668_p0607a01║於是隨順之句直疑其因,得入之句直疑T32n1668_p0607a02║其果。所以者何?善巧言說生長聞慧隨順方T32n1668_p0607a03║便,聞所成慧生長思慧隨順方便,思所成慧T32n1668_p0607a04║生長修慧隨順方便。一切善教極於言說,T32n1668_p0607a05║一切三慧盡於念法,若無言說則無三慧,T32n1668_p0607a06║若無三慧則無萬行。而真如法不可說故無T32n1668_p0607a07║有言教,不可念故則無三慧,無三慧故無T32n1668_p0607a08║以成就十地萬行。諸眾生等以何為依漸漸T32n1668_p0607a09║進修?如是疑故,作問而言云何隨順?行因T32n1668_p0607a10║能起,果德所起,若無起因則無能入,若無T32n1668_p0607a11║能入不得所入,能入謂金剛心,所入謂[1][1]金T32n1668_p0607a12║剛地而已。[2][2]無因以何為門,證入於如來薩T32n1668_p0607a13║[3][3]婆若海中?如是疑故,作問而言而能得入。T32n1668_p0607a14║如是二問,依生滅門疑真如門,謂有眾生T32n1668_p0607a15║作如是疑:如生滅門中斷一切惡、修一切T32n1668_p0607a16║善,備足因行、圓滿果德,真如門中亦復如T32n1668_p0607a17║是,豈不可說[4][4]撥加行善,不可念誹五等位。T32n1668_p0607a18║今舉此意發[5][5]如是問。答曰:若知一切法雖T32n1668_p0607a19║說,無有能說可說,雖念亦無能念可念,是T32n1668_p0607a20║名隨順。若離說念名為得入者,如其次T32n1668_p0607a21║第決彼二疑,所謂隨順自有二種。云何為T32n1668_p0607a22║二?一者生滅隨順、二者真如隨順。生滅隨順T32n1668_p0607a23║中而有其二種。云何為二?一者向上隨順、二T32n1668_p0607a24║者向下隨順。向上隨順者,從信乃至金剛,T32n1668_p0607a25║能為菩提果隨順方便故。向下隨順者,從T32n1668_p0607a26║自性淨妙藏乃至第一念信,能為耶耶地隨T32n1668_p0607a27║順方便故。所言向上隨順者,因無常音聲言T32n1668_p0607a28║說,生長無常之聞慧;因無常之聞慧,生長T32n1668_p0607a29║無常之思慧;因無常之思慧,生長無常之修T32n1668_p0607b01║慧;因無常之修慧,生長無常之行德。是名T32n1668_p0607b02║向上。所言向下隨順者,因常之行德,生長T32n1668_p0607b03║常之修慧;因常之修慧,生長常之思慧;因T32n1668_p0607b04║常之思慧,生長常之聞慧;因常之聞慧,生T32n1668_p0607b05║長常之言說。是名向下。如是二門同時具足T32n1668_p0607b06║無有前後。障智別相,至於文處自當顯說。T32n1668_p0607b07║真如門中作如是說,不可說者,以無有常T32n1668_p0607b08║無常之音聲言說故;不可念者,以無有常T32n1668_p0607b09║無常之三慧故。非無自門之言說及念,作T32n1668_p0607b10║如是說,不可說不可念。以此義故,不可T32n1668_p0607b11║以異門難異門,此有故彼有、彼有故此有。T32n1668_p0607b12║若爾,真如門中言說及念何等相耶?謂有言T32n1668_p0607b13║說,非常音聲、非無常音聲,謂無能說可T32n1668_p0607b14║說如如如說。復次有念,非常三慧、非無常T32n1668_p0607b15║三慧,謂無能念可念、寂滅寂靜念。所以者何?T32n1668_p0607b16║真如門中無有往向雜亂住故。云何名為T32n1668_p0607b17║真如隨順?謂若知一切法雖說,無有常說T32n1668_p0607b18║說、[6][6]無無常說說,無能說說、無可說說,是T32n1668_p0607b19║名為隨順於真如音聲。若與此相違,是名T32n1668_p0607b20║為顛倒於真如音聲。復次若知一切法雖T32n1668_p0607b21║念,無常慧念、無無常慧念,無能念念、無T32n1668_p0607b22║可念念,是名為隨順於寂滅寂靜念。若與T32n1668_p0607b23║此相違,是名為顛倒於寂滅寂靜念。已說T32n1668_p0607b24║隨順相,次決得入疑。此中有二。云何為二?T32n1668_p0607b25║一者生滅得入、二者真如得入。生滅得入中T32n1668_p0607b26║而有其二種。云何為二?一者向上得入、二T32n1668_p0607b27║者向下得入。言向上[7][7]得入者,[8][8]即[9][9]金剛地。T32n1668_p0607b28║言[10][10]向下者,則耶耶地。須隨順句,應審觀T32n1668_p0607b29║察。真如得入者,則自所依。以何得入?謂是T32n1668_p0607c01║[11][11]雜位。云何得入?謂離說念。離何等說念T32n1668_p0607c02║耶?謂真如門俱非言說及俱非念,是故說言T32n1668_p0607c03║若離說念名為得入。第一[*]轉言得成就故,T32n1668_p0607c04║第二[*]轉疑決斷理明。
T32n1668_p0607c05║[0607c05] 已說發起問答決疑門,次說假說開相真如T32n1668_p0607c06║門。此中有二門。云何為二?一者如實空真T32n1668_p0607c07║如門、二者如實不空真如門。如實空者,如如T32n1668_p0607c08║體中,過於恒沙一切染法,皆悉空空無所有T32n1668_p0607c09║故。如實不空者,如如體中,過於恒沙一切淨T32n1668_p0607c10║法,皆悉具足無所少故。如是二門隨一一T32n1668_p0607c11║具不相捨離。於是應誦玄理頌言。如彼T32n1668_p0607c12║頌[12][12]言:
T32n1668_p0607c13║ 遠離三假相, 圓滿三實德,T32n1668_p0607c14║
以此因緣故, 建立體真如。T32n1668_p0607c15║
遠離四句相, 圓滿四法德,T32n1668_p0607c16║
以此因緣故, 建立相真如。T32n1668_p0607c17║
一切過患行, 三四相為本,T32n1668_p0607c18║
一切功德品, 三四德為本;T32n1668_p0607c19║
以此因緣故, 不增亦不減,T32n1668_p0607c20║
止於數量品, 作如是安立。
T32n1668_p0607c21║[0607c21] 今誦此頌本,應持真如門,以離念境界,唯T32n1668_p0607c22║證相應故者,是亂住證,非往向證。
T32n1668_p0607c23║[0607c23] 已說心真如門,次說心生滅門。
T32n1668_p0607c24║[0607c24] 本曰:心生滅者,依如來藏故有生滅心。T32n1668_p0607c25║所謂不生不滅與生滅和合,非一非異,名T32n1668_p0607c26║為阿梨耶識。此識有二種義,能攝一切法、T32n1668_p0607c27║[13][13]能生一切法。云何為二?一者覺義、二者不T32n1668_p0607c28║覺義。
T32n1668_p0607c29║[0607c29] 論曰:此中有二門。云何為二?一者所依總T32n1668_p0608a01║相門、二者能依別相門。此中有二重住思T32n1668_p0608a02║應觀察,謂生滅門一心為[1][1]依。生滅門攝覺T32n1668_p0608a03║義、不覺義,梨耶為依故。先說初門。心生滅T32n1668_p0608a04║者者,唱上[2][2]立故。依如來藏故者,所依一心,T32n1668_p0608a05║彼多一心亦名如來藏故。則是上心字下降,T32n1668_p0608a06║建立異名故。有生滅心者,能依法門,謂生T32n1668_p0608a07║滅門故。今當依經如來藏門分明顯示。如來T32n1668_p0608a08║之藏其數幾有?[3][3]今如來藏何所攝耶?頌曰:
T32n1668_p0608a09║ 如來藏有十, 契經異說故,T32n1668_p0608a10║
此中如來藏, 與行與相攝。
T32n1668_p0608a11║[0608a11] 論曰:如來藏有十種,於契經中別別說故。T32n1668_p0608a12║云何為十?一者大總持如來藏,盡攝一切如T32n1668_p0608a13║來藏故。諸佛無盡藏契經中作如是說:佛T32n1668_p0608a14║告[4][4]文殊:「有如來藏,名曰大寶無盡殊勝圓T32n1668_p0608a15║滿陀羅尼,盡攝諸藏,無所不通、無所不T32n1668_p0608a16║當,圓滿圓滿、平等平等。一切所有諸如來藏,T32n1668_p0608a17║無有以此,非為根本。何以故?此如來藏,如T32n1668_p0608a18║來藏王、如來藏主、如來藏天、如來藏地。以此T32n1668_p0608a19║義故,名曰大寶無盡殊勝圓滿陀羅尼如來T32n1668_p0608a20║藏故。」此經文明何義?所謂顯示陀羅尼藏T32n1668_p0608a21║所依總相,餘契經中諸如來藏能依別相故。T32n1668_p0608a22║以何義故名如來藏?謂攝持故。二者遠轉T32n1668_p0608a23║遠縛如來藏,一清一滿故。實際契經中作如T32n1668_p0608a24║是說:佛子!如來藏者,唯有覺者、唯有如如,T32n1668_p0608a25║離流轉因、離慮知縛,一一白白,是故名為如T32n1668_p0608a26║來之藏故。此經文明何義?所謂顯示真如T32n1668_p0608a27║[5][5]門一心,無有惑因、無有覺因,無有惑果、T32n1668_p0608a28║無有覺果,一真一如,唯有淨妙如來體故。T32n1668_p0608a29║以何義故名如來藏?謂無雜故。三者與行T32n1668_p0608b01║與相如來藏,與流轉力法身如來令覆藏T32n1668_p0608b02║故。楞伽契經中作如是說:如來藏者,為善T32n1668_p0608b03║不善因受苦樂,與因俱若生若滅,猶如伎T32n1668_p0608b04║兒故。此經文明何義?所謂顯示生滅[*]門一T32n1668_p0608b05║心,於惑與力、於覺與力,出現生死涅槃之T32n1668_p0608b06║法。譬如非幻幻人於諸幻事,隨[6][6]其所應T32n1668_p0608b07║與力用故。以何義故名如來藏?謂令覆故。T32n1668_p0608b08║四者真如真如如來藏,唯有[7][7]如故。真修契T32n1668_p0608b09║經中作如是說:如理如理如來藏,非建立、T32n1668_p0608b10║非誹謗,非常、非無常,非正體智之所證得、T32n1668_p0608b11║亦非意意識之所緣境界。何以故?唯有理T32n1668_p0608b12║理,無彼彼故。此經文明何義?所謂顯示真T32n1668_p0608b13║如門中性真如理,唯理自理,非智[8][8]自理故。T32n1668_p0608b14║以何義故名如來藏?謂無他故。五者生滅T32n1668_p0608b15║真如如來藏,不生不滅被生滅之染故。楞伽T32n1668_p0608b16║契經中作如是說:[9][9]大慧!愚癡凡夫不覺不T32n1668_p0608b17║知,執著諸法剎那不住,墮在[10][10]邪見而作T32n1668_p0608b18║是言:「無漏之法亦剎那不住。」破彼真如如來T32n1668_p0608b19║藏故。復次大慧!金剛如來藏如來證法,非T32n1668_p0608b20║剎那不住。大慧!如來證法若剎那不住者,T32n1668_p0608b21║一切聖人不成聖人故。此經文明何義?所T32n1668_p0608b22║謂顯示生滅門中性真如理,遠離無常之T32n1668_p0608b23║相不生不滅之法故。以何義故名如來藏?T32n1668_p0608b24║謂被染故。六者空如來藏,一切諸空覆藏如T32n1668_p0608b25║來故。勝鬘契經中作如是說:世尊!空如來T32n1668_p0608b26║藏,若離若脫若異一切煩惱藏故。此經文明T32n1668_p0608b27║何義?所謂顯示生滅門中一切染法?隱覆T32n1668_p0608b28║自相本覺無量性功德故。以何義故一切染T32n1668_p0608b29║法總名為空?所謂一切染法幻化差別,體相T32n1668_p0608c01║無實、作用非真,故名為空,而能隱覆法身如T32n1668_p0608c02║來實德真體,是故名為如來之藏,從能藏T32n1668_p0608c03║染立其名故。七者不空如來藏,一切不空T32n1668_p0608c04║被空染故。勝鬘契經中作如是說:世尊!不T32n1668_p0608c05║空如來藏,過恒沙不離不脫不異不思議佛T32n1668_p0608c06║法故。此經文明何義?所謂顯示生滅門中T32n1668_p0608c07║自相本覺,備過恒沙一切功德、被過恒沙一T32n1668_p0608c08║切染法之所染故。以何義故一切淨法總T32n1668_p0608c09║名不空?所謂一切淨法自體中實作用勝妙,T32n1668_p0608c10║遠離虛假,超越巧偽,故名不空。被染之覆T32n1668_p0608c11║名如來藏,於出現時名為法身,於隱覆時T32n1668_p0608c12║名如來藏故,從所藏淨立其名故。八者能T32n1668_p0608c13║攝如來藏,無明藏中自性淨心能攝一切諸T32n1668_p0608c14║功德故。不增不減契經中作如是說:如來T32n1668_p0608c15║藏本際相應體及清淨法,此法如實不虛妄,T32n1668_p0608c16║不離不脫智不思議[11][11]法,無始本際來有此T32n1668_p0608c17║清淨相應法體故。此經文明何義?所謂顯T32n1668_p0608c18║示一切諸眾生自性清淨心,從無始已來具T32n1668_p0608c19║足三智、圓滿四德無所闕失故。以何義T32n1668_p0608c20║故名如來藏?由顛倒心不知不覺故,從能T32n1668_p0608c21║所淨立其名故。九者所攝如來藏,一切染T32n1668_p0608c22║法無明地藏,既乃出離圓滿覺者為所攝故。T32n1668_p0608c23║不增不減契經中作如是說:如來藏本際不T32n1668_p0608c24║相應體,及煩惱纏不清淨法,[12][12]此本際離、脫、不T32n1668_p0608c25║相應煩惱纏不清淨法,唯有如來菩提智之T32n1668_p0608c26║所能斷故。此經文明何義?所謂顯示始覺T32n1668_p0608c27║滿佛,斷一切障、具一切智。智明為外,障闇T32n1668_p0608c28║為內,一切染法智所攝持故。以何義故名T32n1668_p0608c29║如來藏?謂攝持故。十者隱覆如來藏,法身如T32n1668_p0609a01║來煩惱所[1][1]覆隱沒藏故。不增不減契經中T32n1668_p0609a02║作如是說:如來藏未來際平等恒及有法,則T32n1668_p0609a03║是一切諸法根本,備一切法、具一切法,於T32n1668_p0609a04║世法中不離不脫故。此經文明何義?所謂T32n1668_p0609a05║顯示多一心體,等於法界,遍於三際,具足T32n1668_p0609a06║圓滿染淨諸法,無所不通、無所不至故。T32n1668_p0609a07║復次顯示隨緣門中自性淨心,於染法中隱T32n1668_p0609a08║藏沈沒,法身如來未出現故。是名為十。如T32n1668_p0609a09║是十中,今如來藏與行與[2][2]相。已說如來藏T32n1668_p0609a10║門,次說阿梨耶識門。所謂不生不滅與生滅T32n1668_p0609a11║和合、非一非異[3][3]名阿梨耶識者,略去分名T32n1668_p0609a12║建立滿名,雖義具足言未足故。此中所說T32n1668_p0609a13║不生不滅及與生滅,各何等法?分際云何?頌T32n1668_p0609a14║曰:
T32n1668_p0609a15║ 總攝諸無為, 名為不生滅;T32n1668_p0609a16║
總攝諸有為, 故名為生滅。
T32n1668_p0609a17║[0609a17] 論曰:總攝一切無為法故,是故名為不生T32n1668_p0609a18║不滅。不生不滅,諸無為法之總相故。總攝一T32n1668_p0609a19║切有為法故,[4][4]故名[5][5]生滅。生滅之言,諸有T32n1668_p0609a20║為法之總相故。如是有為、無為二法各有幾T32n1668_p0609a21║數?何等名字?頌曰:
T32n1668_p0609a22║ 無為雖無量, 略說有四種,T32n1668_p0609a23║
謂真如、本覺、 始覺與虛空。T32n1668_p0609a24║
有為雖無量, 略說有五種,T32n1668_p0609a25║
謂根本無明, 及與四相品。
T32n1668_p0609a26║[0609a26] 論曰:無為法有四種。云何為四?一者真如T32n1668_p0609a27║無為、二者本覺無為、三者始覺無為、四者虛T32n1668_p0609a28║空無為,是名為四。有為法有五種。云何為T32n1668_p0609a29║五?一者根本無明有為、二者生相有為、三者T32n1668_p0609b01║住相有為、四者異相有為、五者滅相有為,是T32n1668_p0609b02║名為五。且四無為以何為體?有何等用?頌T32n1668_p0609b03║曰:
T32n1668_p0609b04║ 依各有二種, 所謂通及別,T32n1668_p0609b05║
如體用亦爾, 隨釋應觀察。
T32n1668_p0609b06║[0609b06] 論曰:真如無為有二所依。云何為二?一者T32n1668_p0609b07║通所依,非有為非無為一心本法以為體故;T32n1668_p0609b08║二者別所依,生滅門內寂靜理法以為體故。T32n1668_p0609b09║本覺無為有二所依。云何為二?一者通所T32n1668_p0609b10║依,非有為非無為一心本法以為體故;二者T32n1668_p0609b11║別所依,生滅門內自然本智以為體故。始覺T32n1668_p0609b12║無為有二所依。云何為二?一者通所依,非T32n1668_p0609b13║有為非無為一心本法以為體故;二者別所T32n1668_p0609b14║依,生滅門內隨他起智以為體故。虛空無為T32n1668_p0609b15║有二所依。云何為二?一者通所依,非有為T32n1668_p0609b16║非無為一心本法以為體故;二者別所依,生T32n1668_p0609b17║滅門內無所有事以為體故。是名二依。復次T32n1668_p0609b18║真如無為有二種用。云何為二?一者通用,T32n1668_p0609b19║一切諸法令出生故;二者別用,平等之性令T32n1668_p0609b20║不失故。本覺無為有二種用。云何為二?一T32n1668_p0609b21║者通用,不守自性故;二者別用,不轉變故。始T32n1668_p0609b22║覺無為有二種用。云何為二?一者通用,隨T32n1668_p0609b23║妄轉故;二者別用,對治自過故。虛空無為有T32n1668_p0609b24║二種用。云何為二?一者通用,欲有令有故;T32n1668_p0609b25║二者別用,空無之性令不失故。是名二用。T32n1668_p0609b26║此中所說,通謂他義,別謂自義。依此二言,應T32n1668_p0609b27║廣觀察。種種別相,至於文處自當顯說。五T32n1668_p0609b28║種有為以何為體?有何等用?頌曰:
T32n1668_p0609b29║ 依各有二種, 所謂通及別,T32n1668_p0609c01║
如體用亦爾, 隨釋應觀察。
T32n1668_p0609c02║[0609c02] 論曰:根本無明[6][6]有為有二種依。云何為二?T32n1668_p0609c03║一者通依,非有為非無為一心本法以為體T32n1668_p0609c04║故;二者別依,生滅門內大力住[7][7]地以為體T32n1668_p0609c05║故。生相有為有二種依。云何為二?一者通T32n1668_p0609c06║依,非有為非無為一心本法以為體故;二者T32n1668_p0609c07║別依,生滅門內細分染法以為體故。住相有T32n1668_p0609c08║為有二種依。云何為二?一者通依,非有為非T32n1668_p0609c09║無為一心本法以為體故;二者別依,生滅門T32n1668_p0609c10║內麁分染法以為體故。異相有為有二種依。T32n1668_p0609c11║云何為二?一者通依,非有為非無[8][8]為一心T32n1668_p0609c12║本法以為體故;二者別依,生滅門內麁分染T32n1668_p0609c13║法以為體故。滅相有為有二種依。云何為T32n1668_p0609c14║二?一者通依,非有為非無為一心本法以為T32n1668_p0609c15║體故;二者別依,生滅門內麁分染法以為體T32n1668_p0609c16║故。是名二依。復次根本無明有二種用。云T32n1668_p0609c17║何為二?一者通用,能生一切諸染法故;二T32n1668_p0609c18║者別用,隨所至處作礙事故。生相有為有T32n1668_p0609c19║二種用。云何為二?一者通用,於上下中與T32n1668_p0609c20║其力故;二者別用,隨所至處作礙事故。如T32n1668_p0609c21║說生相,住、異亦爾。滅相有為有二種用。云T32n1668_p0609c22║何為二?一者通用,於上及自與其力故;二T32n1668_p0609c23║者別用,能作礙事故。是名二用。種種別相,T32n1668_p0609c24║至於文處自當顯說。以何義故作如是T32n1668_p0609c25║說,有為無為一切諸法通以一心而為其T32n1668_p0609c26║體?於契經中[9][9]如是說故。何等契經?謂道智T32n1668_p0609c27║經。云何說耶?於彼[10][10]經中作如是說:爾時T32n1668_p0609c28║文殊師利[11][11]白佛言:「世尊!阿梨耶識具一切T32n1668_p0609c29║法、備一切法。過於恒沙過於恒沙如是諸T32n1668_p0610a01║法,以誰為本?生於何處?」佛言:「如是有為無T32n1668_p0610a02║為一切諸法,生處殊勝,不可思議。何以故?於T32n1668_p0610a03║非有為非無為處,是有為[1][1]法是無為法而能T32n1668_p0610a04║生故。」文殊師利又白佛言:「世尊!云何名為非T32n1668_p0610a05║有為非無為處?」佛言:「非有為非無為處者,所T32n1668_p0610a06║謂即是一心本法,非有為故能作有為,非T32n1668_p0610a07║無為故能作無為,是故我[2][2]說生處殊勝,不T32n1668_p0610a08║可思議。復次善男子!譬如庶子有二所依,T32n1668_p0610a09║一者大王、二者父母。有為無為一切諸法亦T32n1668_p0610a10║復如是,各有二依,謂通達依及支分依。復T32n1668_p0610a11║次善男子!譬如一切草木有二所依,一者大T32n1668_p0610a12║地、二者種子。有為無為一切諸法亦復如T32n1668_p0610a13║是,各有二依,謂通達依及支分依。」乃至廣T32n1668_p0610a14║說故。與和合者,即是開示能[3][3]熏所熏之差T32n1668_p0610a15║別故。云何開示?所謂顯示染淨諸法,有力T32n1668_p0610a16║無力互有勝劣故。今當作二門分明顯說。T32n1668_p0610a17║云何為二?一者下轉門、二者上轉門,生滅門T32n1668_p0610a18║中不出此二。如是二門云何差別?頌曰:
T32n1668_p0610a19║ 諸染法有力, 諸淨法無力,T32n1668_p0610a20║
背本下下轉, 名為下轉門。T32n1668_p0610a21║
諸淨法有力, 諸染法無力,T32n1668_p0610a22║
向原上上轉, 名為上轉門。
T32n1668_p0610a23║[0610a23] 論曰:由染淨諸法互有勝劣故,二種轉門T32n1668_p0610a24║得成而已。今當先說初下轉門。根本無明T32n1668_p0610a25║以何等法而為所熏?於何時中而作熏事?T32n1668_p0610a26║頌曰:
T32n1668_p0610a27║ 所熏有五種, 謂一法界心,T32n1668_p0610a28║
及四種無為, 非初非中後,T32n1668_p0610a29║
取初中後故, 如契經明說。
T32n1668_p0610b01║[0610b01] 論曰:根本無明以五種法而為所熏,謂一T32n1668_p0610b02║法界及四無為。熏一法界其相云何?頌曰:
T32n1668_p0610b03║ 一種法界心, 有二種自在,T32n1668_p0610b04║
謂有為無為。 是根本無明,T32n1668_p0610b05║
依於初自在, 而能作熏事。
T32n1668_p0610b06║[0610b06] 論曰:一法界心有二種自在。云何為二?一T32n1668_p0610b07║者有為自在,能為有為法而作依止故;二T32n1668_p0610b08║者無為自在,能為無為法而作依止故。根T32n1668_p0610b09║本無明依初自在能作熏事,非後自在。中T32n1668_p0610b10║實契經中作如是說:根本無明熏自所依分T32n1668_p0610b11║際之量,非他所依故。熏真如法其相云何?T32n1668_p0610b12║頌曰:
T32n1668_p0610b13║ 真如無為法, 有二種作用,T32n1668_p0610b14║
所謂通及別, 如前決擇說。T32n1668_p0610b15║
是根本無明, 依於初作用,T32n1668_p0610b16║
而能作熏事, 餘無為亦爾。
T32n1668_p0610b17║[0610b17] 論曰:真如無為有二種用,謂通及別,如前T32n1668_p0610b18║所說。根本無明依初作用能作熏事,非後T32n1668_p0610b19║作用。如說真如,餘三無為亦復如是,皆依T32n1668_p0610b20║初用非後用故。[4][4]作熏事時量,非初亦非T32n1668_p0610b21║中後,取初中後故。本智契經中作如是說:T32n1668_p0610b22║大力無明作熏事時,初及中後一時具取,而T32n1668_p0610b23║非別取故。此中所說能熏所熏,以何義故名T32n1668_p0610b24║言為熏?謂能引彼法而合自體,不相捨離T32n1668_p0610b25║俱行俱轉,故名能熏。又能彼法不作障礙,T32n1668_p0610b26║[5][5]若隨若順不逆違故,名為所熏。謂五有為T32n1668_p0610b27║[6][6]法,能熏四種無為法及一法界心。所熏五T32n1668_p0610b28║法隨來,而與五能熏共會和合同事俱轉,是T32n1668_p0610b29║故說言不生不滅與生滅和合。如大無明一T32n1668_p0610c01║心本法為通依故,依初自在作熏習事。四T32n1668_p0610c02║相有為應如是知。如大無明依四無為通T32n1668_p0610c03║達作用能作熏事,四相有為應如是知。如T32n1668_p0610c04║是等義,至自決擇其理分明。非一非異者,T32n1668_p0610c05║即是開示有為無為同異差別故。云何開示?T32n1668_p0610c06║所謂[7][7]顯示一法界心無為自在,四種無為別T32n1668_p0610c07║事作用,與一法界心有為自在,四種無為通T32n1668_p0610c08║達作用不同理故,名為非一。為欲顯示T32n1668_p0610c09║受能熏染[8][8]法,一法界心有為自在,四種無為T32n1668_p0610c10║通達作用,與能作熏事五種有為不異理T32n1668_p0610c11║故,名為非異。復次所熏淨法與能熏染法T32n1668_p0610c12║各差別故,名為非一。能熏所熏俱一心作,無T32n1668_p0610c13║有他故,名為非異。名為阿梨耶識者,總結T32n1668_p0610c14║圓滿字。
T32n1668_p0610c15║[0610c15] 已說下轉門,次說上轉門。若欲成立此上T32n1668_p0610c16║轉門,更應安置經本之辭。所謂楞伽王契T32n1668_p0610c17║經中作如是說:爾時世尊告大眾言:「諸佛T32n1668_p0610c18║子!我念往昔,於出時中我來依他,於入時T32n1668_p0610c19║中他來依我故。」此經文明何義?謂顯示二T32n1668_p0610c20║轉故。云何顯示?謂於出時中我來依他者,即T32n1668_p0610c21║是下轉。於入時中他來依我者,即是上轉。此T32n1668_p0610c22║義云何?我謂則是真如本覺如來藏佛故,來T32n1668_p0610c23║謂受熏之義故,依他者背自[9][9]本覺依無明T32n1668_p0610c24║他故。依此經文作解釋故,是故說言不生T32n1668_p0610c25║不滅與生滅和合則是下轉門。若欲成立上T32n1668_p0610c26║轉門者,可言生滅與不生不滅和合。以此T32n1668_p0610c27║義故玄理論中則存斯詞。馬鳴菩薩本阿世T32n1668_p0610c28║耶,比來次第分明顯了,[10][10]舉一兼一影示而T32n1668_p0610c29║已,是故無有闕失過咎。上轉門義,於對治T32n1668_p0611a01║分其理自明。已說上轉門,次說該攝安立T32n1668_p0611a02║門。諸識差別其數幾有?何等契經中各說幾T32n1668_p0611a03║種識?頌曰:
T32n1668_p0611a04║ 牟尼大覺尊, 一代聖說中,T32n1668_p0611a05║
總集有十種, 各異說契經。T32n1668_p0611a06║
謂一種為始, 十種而為終,T32n1668_p0611a07║
歸本等契經, 分明顯說故。
T32n1668_p0611a08║[0611a08] 論曰:凡集一代諸聖說中異說契經,總有T32n1668_p0611a09║十種,謂從一種識乃至十種識。云何為T32n1668_p0611a10║十種差別經?一者立一種識總攝諸識。此T32n1668_p0611a11║中有四。云何為四?一者立一切一心識總T32n1668_p0611a12║攝諸識,所謂以一心識遍於二種自在,無T32n1668_p0611a13║所不安立故。一心[1][1]法契經中作如是說:T32n1668_p0611a14║爾時文殊師利承佛威神之力,即白佛言:「世T32n1668_p0611a15║尊說幾種識?體相如何?當願為我分別開T32n1668_p0611a16║示。」爾時世尊告[2][2]文殊言:「善哉善哉,文殊師T32n1668_p0611a17║利!為諸大眾當問此事。諦聽諦聽,善思念T32n1668_p0611a18║之,我當為汝分別解說。」於是文殊白佛言:T32n1668_p0611a19║「善哉世尊!願欲樂聞。」佛告[*]文殊言:「我唯建T32n1668_p0611a20║立一種識,所餘之識非建立焉。所以者何?一T32n1668_p0611a21║種識者多一一識,此識有種種力,能作一T32n1668_p0611a22║切種種名字,而唯一識終無餘法。是故我說T32n1668_p0611a23║建立一種識,所餘之識非建立焉故。」二者T32n1668_p0611a24║立阿梨耶識總攝諸識,所謂以阿梨耶識T32n1668_p0611a25║具足障礙義、無障礙義,無所不攝故。阿梨T32n1668_p0611a26║耶識契經中作如是說:爾時觀自在菩薩即T32n1668_p0611a27║白佛言:「世尊!云何名為通達總相識?以何T32n1668_p0611a28║義故名為總相?」佛告觀自在菩薩言:「[3][3]所T32n1668_p0611a29║言通達總相識者,即是阿梨耶識。此識有礙T32n1668_p0611b01║事及非礙事,具一切法、備一切法。譬如大T32n1668_p0611b02║海為水波等作總相名,以此義故名為總T32n1668_p0611b03║相故。」三者立末那識總攝諸識,所謂以末T32n1668_p0611b04║那識具足十一[4][4]種義,無所不攝故。顯了契T32n1668_p0611b05║經中作如是說:種種心識雖有無量,唯末T32n1668_p0611b06║那轉無有餘法。所以者何?是末那識具足T32n1668_p0611b07║十一義,無所不作故。四者立一意識總攝T32n1668_p0611b08║諸識,所謂以意識有七種轉變自在,隨能T32n1668_p0611b09║[5][5]作其事故。七化契經中作如是說:譬如T32n1668_p0611b10║幻師唯是一人,以幻術力變化七人。愚人T32n1668_p0611b11║見之謂有七人,而智者見唯有一人,無餘T32n1668_p0611b12║七人。意識幻師亦復如是,唯是一識能作七T32n1668_p0611b13║事。凡夫見之謂有七事,而覺者見唯有意T32n1668_p0611b14║識,無餘七事故。是名建立同一種識四種T32n1668_p0611b15║契經。二者立二種識總攝諸識。云何為二?T32n1668_p0611b16║一者阿梨耶識、二者意識。阿梨耶識者,總舉T32n1668_p0611b17║業轉現三識故。意識者,總舉七種轉識故。T32n1668_p0611b18║楞伽契經中作如是說:大慧!廣說有八種T32n1668_p0611b19║識,略說有二種。[6][6]何等為二?一者了別識、二T32n1668_p0611b20║者分別事識。乃至廣說故。三者立三種識總T32n1668_p0611b21║攝諸識。云何為三?一者阿梨耶識、二者末T32n1668_p0611b22║那識、三者意識。阿梨耶識者,總舉三相識T32n1668_p0611b23║故。末那識者,直意根故。意識者,總舉六種T32n1668_p0611b24║轉識故。慈雲契經中作如是說:復次敬首!T32n1668_p0611b25║廣說有十種識,總說有三種識。[7][7]何者為三?T32n1668_p0611b26║一者細相性識、二者根相性識、三者分離[8][8]相T32n1668_p0611b27║性識,乃至廣說故。四者立四種識總攝諸T32n1668_p0611b28║識。云何為四?謂前三中加一心識故。無相T32n1668_p0611b29║契經中作如是說:識法雖無量,不出四種T32n1668_p0611c01║識。云何為四?一者所依本一識、二者能依持T32n1668_p0611c02║藏識、三者意持識、四者遍分別識,乃至廣說T32n1668_p0611c03║故。五者立五種識總攝諸識。云何為五?謂T32n1668_p0611c04║前四中加隨順遍轉識故。大無量契經中作T32n1668_p0611c05║如是說:復次有識,非彼彼識攝,遍於彼彼T32n1668_p0611c06║識,所謂隨順遍轉識故。六者立六種識總T32n1668_p0611c07║攝諸識。云何為六?所謂眼等五種別識及T32n1668_p0611c08║第六意識故。四聖諦契經中作如是說:佛T32n1668_p0611c09║告樹王:「我為小根諸眾生故,以密意趣作T32n1668_p0611c10║如是唱,但有六識無有餘識。而實本意,為T32n1668_p0611c11║欲令知六種識中具一切識,於大眾中T32n1668_p0611c12║作如是唱故。」七者立七種識總攝諸識。云T32n1668_p0611c13║何為七?謂前六中加末那識故。法門契經T32n1668_p0611c14║中作如是說:復[9][9]次文殊師利!識法有七種。T32n1668_p0611c15║云何為七?所謂六識身及末那識。如是七識T32n1668_p0611c16║或一時轉或前後轉。復次第七識有殊勝力T32n1668_p0611c17║故,或時造作持藏之用、或時造作分別之T32n1668_p0611c18║依故。八者立八種識總攝諸識。云何為八?T32n1668_p0611c19║謂前七中加阿梨耶識故。道智契經中作如T32n1668_p0611c20║是說:心王有八。云何為八?一者眼識心王,T32n1668_p0611c21║乃至八者異熟報識心王,種種識法不出此T32n1668_p0611c22║數故。九者立九種識總攝諸識。云何為九?T32n1668_p0611c23║謂前八中加唵摩羅識故。金剛三昧契經中T32n1668_p0611c24║作如是說:爾時無住菩薩而白佛言:「尊者T32n1668_p0611c25║以何利轉而轉眾生一切情識入唵摩羅?」T32n1668_p0611c26║佛言:「諸佛如來常以一覺而轉諸識入唵T32n1668_p0611c27║摩羅故。」十者立十種識總攝諸識。云何為T32n1668_p0611c28║十?謂前九中加一切一心識故。法門契經T32n1668_p0611c29║中作如是說:心量雖無量而不出十識,乃T32n1668_p0612a01║至廣說故。是名十種異說契經。如是十種T32n1668_p0612a02║於寶冊中云何該攝?云何安立?頌曰:
T32n1668_p0612a03║ 於[1][1]本論雖明, 今更作重釋,T32n1668_p0612a04║
將契經散文, 屬斯論總言。
T32n1668_p0612a05║[0612a05] 論曰:於本論中雖分明說,而今為鈍更作T32n1668_p0612a06║重釋,將契經文屬當論言。所謂一心[2][2]法契T32n1668_p0612a07║經中總所建立一切一心識,摩訶衍論一法T32n1668_p0612a08║界攝,義如前說。阿梨耶識契經中總所建T32n1668_p0612a09║立阿梨耶識,摩訶衍論總阿梨耶攝。所以者T32n1668_p0612a10║何?於本論中作如是說:所謂不生不滅與T32n1668_p0612a11║生滅和合,非一非異,名為阿梨耶識。此識有T32n1668_p0612a12║二種義,能攝一切法生一切法。云何為二?T32n1668_p0612a13║一者覺義、二者不覺義故。顯了契經中總所T32n1668_p0612a14║建立大末那識,摩訶衍論總末那攝。所以者T32n1668_p0612a15║何?於本論中作如是說:復次生滅因緣者,T32n1668_p0612a16║所謂眾生依心意意識轉故。此義云何?以T32n1668_p0612a17║依阿梨耶識說有無明不覺而起,能見能現T32n1668_p0612a18║能取境界,起念相續,故說為意。此意復有T32n1668_p0612a19║五種名。云何為五?一者名為業識,謂無明T32n1668_p0612a20║力不覺心動故。二者名為轉識,依於動心T32n1668_p0612a21║能見相故。三者名為現識,所謂能現一切T32n1668_p0612a22║境界,猶如明鏡現於色像;現識亦爾,隨其T32n1668_p0612a23║五塵對至即現,無有前後,以一切時任運而T32n1668_p0612a24║起常在前故。四者名為智識,謂分別染淨T32n1668_p0612a25║法故。五者名為相續識,以念相應不斷故。T32n1668_p0612a26║乃至廣說故。七化契經中總所建立同一意T32n1668_p0612a27║識,摩訶衍論一分意識攝。說相雖闕,具密T32n1668_p0612a28║意故,於本論中作如是說:復次言意識者,T32n1668_p0612a29║即此相續識,依諸凡夫取著轉深,計我我所T32n1668_p0612b01║種種妄執,隨事攀緣分別六塵,名為意識。乃T32n1668_p0612b02║至廣說故。如是如是彼彼諸經,隨應當處T32n1668_p0612b03║應如如配。已說該攝安立門,次說藏識剖T32n1668_p0612b04║字門。阿梨耶識名字差別其數幾有?契經異T32n1668_p0612b05║說其相云何?何等字義屬何等處?頌曰:
T32n1668_p0612b06║ 有十阿梨耶, 契經異說故,T32n1668_p0612b07║
摩訶[3][3]鍵怛[4][4]摽、 [*]鍵阿尸伽羅、T32n1668_p0612b08║
白白唵摩羅、 黑白唵摩羅、T32n1668_p0612b09║
羯羅羅鍵摩、 縛多提[*]鍵摩、T32n1668_p0612b10║
奢呵那鍵摩、 [5][5]婆阿叉尼羅、T32n1668_p0612b11║
白白迦[6][6]薩羅、 黑白迦[*]薩羅。T32n1668_p0612b12║
如是十種識, 摩訶衍論中,T32n1668_p0612b13║
分明顯說故, 隨應各配屬。
T32n1668_p0612b14║[0612b14] 論曰:阿梨耶識總有十種。所以者何?於契T32n1668_p0612b15║經中別別說故。云何為十?一者名為大攝T32n1668_p0612b16║主阿梨耶識,所謂即[7][7]是[8][8]總相大識,義如前T32n1668_p0612b17║說。二者名為根本無明阿梨耶識,所謂根本T32n1668_p0612b18║無明別立以為阿梨耶故。十種妄想契經中T32n1668_p0612b19║作如是說:剎[9][9]奢只多提王識直是妄法,不T32n1668_p0612b20║能了達一法界體。一切染法阿梨耶識以T32n1668_p0612b21║為根本,出生增長無斷絕時。若無提王識,T32n1668_p0612b22║黑品眷屬永無所依、不能生長故。此阿梨T32n1668_p0612b23║耶識當何決擇攝?於本論中作如是說:所T32n1668_p0612b24║言不覺義者,謂不如實知真如法一故,不覺T32n1668_p0612b25║心起而有其念,乃至廣說故。三者名為清淨T32n1668_p0612b26║本覺阿梨耶識,所謂自然本智別立以為阿T32n1668_p0612b27║梨耶故。本覺契經中作如是說:自體淨佛T32n1668_p0612b28║阿梨耶識,具足無漏圓滿功德,常恒清淨、T32n1668_p0612b29║常恒決定,無受熏相、無變異相,智體不動T32n1668_p0612c01║具足白品,是故名為獨一淨識故。此阿梨T32n1668_p0612c02║耶識當何決擇攝?於本論中作如是說:復T32n1668_p0612c03║次覺體相者有四種大義,與虛空等,猶如淨T32n1668_p0612c04║鏡,乃至廣說故。四者名為染淨本覺阿梨耶T32n1668_p0612c05║識,所謂不守自性陀羅尼智別立以為阿梨T32n1668_p0612c06║耶故。本因緣起契經中作如是說:爾時光T32n1668_p0612c07║嚴童子即白佛言:「尊者!以何因緣故,難入T32n1668_p0612c08║未曾有會中作如是[10][10]說,隨他緣起陀羅尼T32n1668_p0612c09║智名為楞伽王識。云何名為楞伽王?以之T32n1668_p0612c10║為喻示彼緣起陀羅尼智?」於是尊者告光T32n1668_p0612c11║嚴[11][11]童子言:「此楞伽王常在大海摩羅山中,T32n1668_p0612c12║率十萬六千鬼神之眾以為眷屬。如是諸T32n1668_p0612c13║眷屬[12][12]皆乘[13][13]化宮殿遊於諸剎,皆悉承賴T32n1668_p0612c14║彼楞伽王方得遊行。所謂諸鬼神眾作如T32n1668_p0612c15║是言:『我等神眾無有威德無有氣力,於諸T32n1668_p0612c16║所作無有其能。如宜大王!我等眾中與堪T32n1668_p0612c17║能力。』彼楞伽王即隨其時與殊勝力,不相T32n1668_p0612c18║捨離而共[14][14]轉[15][15]故。謂楞伽王雖非分身,而T32n1668_p0612c19║能遍滿諸神眾中,各各令得全身之量。於T32n1668_p0612c20║一切時於一切處共轉不離。不守自性智T32n1668_p0612c21║亦復如是,能受一切無量無邊煩惱染法鬼T32n1668_p0612c22║神眾熏,不相捨離而俱轉故。以此因緣故,T32n1668_p0612c23║我難入[16][16]會中作如是說,隨轉覺智名為楞T32n1668_p0612c24║伽王識故。」此阿梨耶識當何決擇攝?於本T32n1668_p0612c25║論中作如是說:自性清淨心,因無明風動,T32n1668_p0612c26║心與無明俱無形相、不相捨離,乃至廣說故。T32n1668_p0612c27║五者名為業相業識阿梨耶識,所謂根本業T32n1668_p0612c28║相及與業識別立以為阿梨耶故。本性智契T32n1668_p0612c29║經中作如是說:阿梨耶識無能了作、無所T32n1668_p0613a01║了作,不可分析,不可隔別,唯由精動隱流T32n1668_p0613a02║義故,名為鍵摩故。此阿梨耶識當何決擇T32n1668_p0613a03║攝?於本論中作如是說:復次依不覺故生T32n1668_p0613a04║三種相,與彼不覺相應不離。云何為三?一者T32n1668_p0613a05║無明業相,以依不覺故心動說名為業,覺則T32n1668_p0613a06║不動。動則有苦,果不離因故。六者名為轉T32n1668_p0613a07║相轉識阿梨耶識,所謂能見境界之相及與T32n1668_p0613a08║轉識別立以為阿梨耶故。大無量契經中T32n1668_p0613a09║作如是說:阿梨耶識有見見轉無見見起故。T32n1668_p0613a10║此阿梨耶識當何決擇攝?於本論中作如T32n1668_p0613a11║是說:二者能見相,以依動故能見,不動則無T32n1668_p0613a12║見故。七者名為現相現識阿梨耶識,所謂境T32n1668_p0613a13║界之相及與現識別立以為阿梨耶故。實際T32n1668_p0613a14║契經中作如是說:別異別異現前地轉,相異T32n1668_p0613a15║相異具足行轉,是故名為阿梨耶識。復次此T32n1668_p0613a16║阿梨耶識,[1][1]真是異熟無記之法,淨白相故,或T32n1668_p0613a17║名[2][2]成就故。此阿梨耶識當何決擇攝?於本T32n1668_p0613a18║論中作如是說:三者境界相,以依能見故T32n1668_p0613a19║境界妄現,離見則無境界故。八者名為性真T32n1668_p0613a20║如理阿梨耶識,所謂正智所證清淨真如別T32n1668_p0613a21║立以為阿梨耶故。諸法同體契經中作如T32n1668_p0613a22║是說:有識是識,非識識攝,所謂如如阿梨T32n1668_p0613a23║耶識故。此阿梨耶識當何決擇攝?所謂清淨T32n1668_p0613a24║般若質境真如攝故。九者名為清淨始覺阿T32n1668_p0613a25║梨耶識,所謂本有清白始覺般若別立以為T32n1668_p0613a26║阿梨耶故。果圓滿契經中作如是說:佛告T32n1668_p0613a27║菩提樹王言:「自然始覺阿梨耶識當常不T32n1668_p0613a28║離清淨本覺,清淨本覺當常不離始覺淨T32n1668_p0613a29║識。隨是彼有,隨[3][3]彼是有,或非同種或非T32n1668_p0613b01║異種故。」此阿梨耶識當何決擇攝?於本論T32n1668_p0613b02║中作如是說:本覺義者對始覺說,[4][4]以始覺T32n1668_p0613b03║者即同本覺故。十者名為染淨始覺阿梨耶T32n1668_p0613b04║識,所謂隨緣始覺般若別立以為阿梨耶T32n1668_p0613b05║故。果圓滿契經中作如是說:復次樹王!如T32n1668_p0613b06║始覺淨識及白[5][5]淨本覺說染淨始覺阿梨耶T32n1668_p0613b07║識,不守自性緣起本覺亦復如是故。此阿梨T32n1668_p0613b08║耶識當何決擇攝?於本論中作如是說:始T32n1668_p0613b09║覺義者依本覺故而有不覺,依不覺故說有T32n1668_p0613b10║始覺。又以覺心原故名究竟覺,不覺心原故T32n1668_p0613b11║非究竟覺,乃至廣說故。如是等義,至自決T32n1668_p0613b12║擇自[6][6]當備演。十種末那六種意識,於後文T32n1668_p0613b13║中隨次釋故,今略而已。已說藏識剖字門、T32n1668_p0613b14║[7][7]分相門,次說總識攝生圓滿門。此識有二T32n1668_p0613b15║種義,能攝一切法、[8][8]能生一切法。云何為T32n1668_p0613b16║二?一者覺義、二者不覺義者,[9][9]而總顯示T32n1668_p0613b17║[10][10]本識殊勝圓滿相故。此義云何?所謂具足T32n1668_p0613b18║二種圓滿故。云何為二?一者功德圓滿、二T32n1668_p0613b19║者過患圓滿。功德圓滿者,覺義字句能攝一T32n1668_p0613b20║切無量無邊過於恒沙不離不斷諸功德故,T32n1668_p0613b21║能生一切無量無邊過於恒沙不離不斷諸T32n1668_p0613b22║功德故。過患圓滿者,不覺義字句能攝一T32n1668_p0613b23║切無量無邊過於恒沙若離若脫諸過患故,T32n1668_p0613b24║能生一切無量無邊過於恒沙若離若脫諸T32n1668_p0613b25║過患故。如是種種攝生熏習差別之相,至T32n1668_p0613b26║彼別相決擇分中分明顯示。
T32n1668_p0613b27║釋摩訶衍論卷第二
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