【經文資訊】嘉興大藏經 第三十三冊 No. B279《虛舟禪師註八識規矩頌》

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J33nB279_p0249a01║虛舟禪師註八識規矩頌　　　小序
J33nB279_p0249a02║性一而已又言相何也性內也相外也相不言外之
J33nB279_p0249a03║境而言內之識則相亦內也外境觸之而不動豁達
J33nB279_p0249a04║為空者猶易託之而內識之所留細微流注發不及
J33nB279_p0249a05║知雖深造之後常致嘆於習氣之難除命根之未斷
J33nB279_p0249a06║斯言性之家不可不加察也然而耑言相者往往逐
J33nB279_p0249a07║流末而鶩焉力徒困於算沙計或窮於鑽紙曷思古
J33nB279_p0249a08║人著唯識之論謂是諸相者宜有乎宜無乎凡所有
J33nB279_p0249a09║相皆是虛妄則欲期無相於相求之乎抑於性求之
J33nB279_p0249a10║乎求之於相緣八識而有百法求之▆▆轉八識而
J33nB279_p0249a11║為四智世之逐相者多失之而見性▆▆未嘗過相
J33nB279_p0249a12║而問焉而為之通則分幟而爭之終不可止斯重嘆
J33nB279_p0249a13║矣虛舟禪師宗嗣福嚴而仍研精教典取唐奘師八
J33nB279_p0249a14║識規矩頌特為之註註所言相非能與人殊而引而
J33nB279_p0249a15║發之終歸於性使覽者知悟施子易修徐子敬可讀
J33nB279_p0249a16║而美之梓之以傳噫其有裨也夫。
J33nB279_p0249a17║康熙十一年端陽後十日檇李王庭題
J33nB279_p0249a18║
J33nB279_p0249a19║
J33nB279_p0249a20║
J33nB279_p0249a21║　　　八識頌註自敘
J33nB279_p0249a22║昔慶喜婆心欲人明三界唯心萬法唯識遂造瑜伽
J33nB279_p0249a23║師地論以發明相宗法門文廣義幽後天親虞末學
J33nB279_p0249a24║難窺要領遂彙瑜伽之文述三十頌目曰唯識三十
J33nB279_p0249a25║論論成而後護法諸師各出所見以解釋此論當時
J33nB279_p0249a26║累帙積軸不勝其煩玄奘法師同諸師約其詞理精
J33nB279_p0249a27║粹者束為十卷曰成唯識後窺基法師又見成唯識
J33nB279_p0249a28║十卷學者難得其宗旨乃請奘師集此要義將八識
J33nB279_p0249a29║分為四韻每一韻頌以十二句將五十一心所各派
J33nB279_p0249a30║本識會下條理不紊因稱規矩然論雖十卷義盡于
J33nB279_p0249b01║此四十八句明此數句而奘師之提綱由我舉手天
J33nB279_p0249b02║親彌勒不一網收盡耶但明此數句者諸家即各有
J33nB279_p0249b03║悟處不無自是門庭其能以相歸性以悟轉識如盧
J33nB279_p0249b04║行者知五八六七果因轉但轉名言無實性者幾人
J33nB279_p0249b05║哉余初讀魯庵之補註後觀憨山之通說未嘗不服
J33nB279_p0249b06║其見高第欲離心意識參絕凡聖路學則南行之五
J33nB279_p0249b07║十三安得不輸于末後彌勒之彈指耶故得力是省
J33nB279_p0249b08║力省力是得力解之者不欲其深而欲其淺至于由
J33nB279_p0249b09║淺而深是悟之者之事非解之者之事也。
J33nB279_p0249b10║　　　　　　　　西湖留錫退居虛舟省道人識
J33nB279_p0249b11║　　八識規矩淺說
J33nB279_p0249b12║余觀唐奘師幼具宿根為法涉流沙不憚狼狽遇化
J33nB279_p0249b13║身曼殊授以法印及其歸逝不可得也不可得說本
J33nB279_p0249b14║色話瀟洒坐去豈非生平一著作一翻譯俱以大法
J33nB279_p0249b15║示人乎故細讀數什不但古朴高雅實能以頂門眼
J33nB279_p0249b16║八面齊照故能收萬法於八識轉八識于四智使識
J33nB279_p0249b17║性朗然如洞火如列眉引眾生八識田中證金剛大
J33nB279_p0249b18║定其法乳不甚深乎余故以淺說說之不拘拘以訓
J33nB279_p0249b19║字循行同於諸家鋪敘惟令人於筆舌外可悟其旨
J33nB279_p0249b20║趣是以識悟識者之又一方便也若存我覺我則字
J33nB279_p0249b21║字瘡尤反為性相立町畦矣非奘師意亦非予意矣。
J33nB279_p0249b22║▆識以八識余謂總即一識也但識之體則一識之
J33nB279_p0249b23║用則別如天之月祗一而映之水不同則異矣故今
J33nB279_p0249b24║之悟識者欲其即用而悟體則元是一精明分成六
J33nB279_p0249b25║和合更無別物也用何以異且如眼識與身識畢竟
J33nB279_p0249b26║不同則五識截然自分至於具足五十一心所而明
J33nB279_p0249b27║了分別者定屬六識然不能執持也至於堅執不移
J33nB279_p0249b28║者定屬七識然不能持種也至于含藏多劫者定屬
J33nB279_p0249b29║八識此識性之自分不容混者也體何以同且如眼
J33nB279_p0249b30║識之分別者雖屬眼而了然分別者已通于第六分
J33nB279_p0249c01║別之意識其分別而確據也已通第七識之執持其
J33nB279_p0249c02║分別而不忘也已通第八識之含藏此識性之自合
J33nB279_p0249c03║不容隔者也學人但認用則名相多端苟悟體則圓
J33nB279_p0249c04║覺自性自性非有所以奘師於每一識處必先敘其
J33nB279_p0249c05║心所之顛倒而隨即著其悟后之無漏迷則無此悟
J33nB279_p0249c06║悟則無此迷而識識為我妙用矣。
J33nB279_p0249c07║有以八識無實體單以第六意識為心王譬如此為
J33nB279_p0249c08║磨盤心前五後二為心王之輔也蓋以前五識應根
J33nB279_p0249c09║照境同一現量亦無善惡至於七識楞伽云七識不
J33nB279_p0249c10║流轉非生死因若夫八識其體空寂無善無惡亦總
J33nB279_p0249c11║屬無記性其惟六識通前五識引後二識正為八識
J33nB279_p0249c12║之見分故一迷而現三量則遍行別境橫恣胸中一
J33nB279_p0249c13║悟而空三性則有漏因果當時寂靜所以道六七因
J33nB279_p0249c14║中轉五八果上圓旨哉言乎但因以該果則就第六
J33nB279_p0249c15║識一悟深入便躋覺地然昔人圓明了知不假竟根
J33nB279_p0249c16║又豈必滯此六識作觀門乎所以信六不信八墮在
J33nB279_p0249c17║二乘之偏執也。
J33nB279_p0249c18║有以第八識為生死主蓋以識性無根根生則枝葉
J33nB279_p0249c19║俱蕃餘識盡屬當處出生當處隨滅非能受薰持種
J33nB279_p0249c20║也故諸識皆粗而有微細流注者是八識諸識皆後
J33nB279_p0249c21║而有最初妄見者是八識要知八識直是無量劫前
J33nB279_p0249c22║最初一念不覺於是攬識以成根攬根以納塵遂被
J33nB279_p0249c23║根身器界滋長無明無論迷此識而為下凡者妄執
J33nB279_p0249c24║五蘊假我即聰明外道亦迷此識而卜度執神我以
J33nB279_p0249c25║取分段生死之苦且進之二乘未破藏識再進之七
J33nB279_p0249c26║地以前之菩薩猶未離俱生我執以取變易生死之
J33nB279_p0249c27║微苦是皆於八識之最微細者不能大悟一番也故
J33nB279_p0249c28║悟門中直要悟至一念不生則前後際斷不墮來先
J33nB279_p0249c29║去後出房入房矣。
J33nB279_p0249c30║八識各無實性皆互為因緣由眾生之妄見而成故
J33nB279_p0250a01║前五通于後之七八七八又通于前五如常山之蛇
J33nB279_p0250a02║首尾互應盤中之珠左右俱轉如無前五識畢竟無
J33nB279_p0250a03║所見倩誰明了如無意根明了倩誰執持如無執持
J33nB279_p0250a04║倩誰含藏是前通于後也由有含藏者最初以不淨
J33nB279_p0250a05║作種子則七六五之動念發識定歸生滅邊際故不
J33nB279_p0250a06║出三境三量三性業識無邊是後通于前也要之人
J33nB279_p0250a07║惟一悟則前後識性寸寸皆金反成相生之妙矣。
J33nB279_p0250a08║境有三境量有三量性有三性三境者性境帶質境
J33nB279_p0250a09║獨影境三量者現量比量非量三性者善性惡性無
J33nB279_p0250a10║記性現量必定著性境比量必定著帶質境非量必
J33nB279_p0250a11║定著獨影境境以性者三界唯心所現之境也質以
J33nB279_p0250a12║帶者幻身假合妄加之境也影以獨者如鏡花水月
J33nB279_p0250a13║之境也言三境而一切凡聖虛實之境盡言三量而
J33nB279_p0250a14║一切見思塵沙之惑盡言三性而一切因果苦樂之
J33nB279_p0250a15║受盡境量性通于根塵識所以通九地七趣一切時
J33nB279_p0250a16║也良以最初迷本有智光則以一念妄見者潛結而
J33nB279_p0250a17║為持煖識之種子于是識依于息息相吹而動者為
J33nB279_p0250a18║風息相吹而潤者為水息相吹而噓者為火息相吹
J33nB279_p0250a19║而凝者為地故肉為身氣為命搏取四大以成內身
J33nB279_p0250a20║蓋假借四大以為身實無明凝固所致之身也所以
J33nB279_p0250a21║說色雜妄想想相為身至于命根熟則透脫難以命
J33nB279_p0250a22║成識以識成命似麵入油油入麵展轉被無間識籠
J33nB279_p0250a23║定彼識未去此識即生縱暫時清淨卻又如急流水
J33nB279_p0250a24║流急不見非真不起也識既執以為我自然入門容
J33nB279_p0250a25║易出門難若非老病死至業報盡豈能脫去也縱一
J33nB279_p0250a26║時脫去識性之顛倒仍在為中陰身而怖畏之苦楚
J33nB279_p0250a27║倍甚為異類身而無知之封固愈重即為斷見之外
J33nB279_p0250a28║道劫盡而識還生雖為無想之天人報盡而識復萌
J33nB279_p0250a29║蓋以識性有三量三性則自生出五遍行五別境六
J33nB279_p0250a30║煩惱四不定如是種種識性之迷亂出得識之粗業
J33nB279_p0250b01║出不得識之細業也故欲明唯識性必須大悟一番
J33nB279_p0250b02║方欺君不得不然不著性境定著帶質境不著此境
J33nB279_p0250b03║定著獨影境出不得無境三量三性亦然出不得無
J33nB279_p0250b04║量無性也況境量性元是打做一團尤令人超脫不
J33nB279_p0250b05║得也且如眼見青黃之色境此見不假安排非現量
J33nB279_p0250b06║乎而轉一念確認青是青黃是黃非比量乎再轉一
J33nB279_p0250b07║念反疑青未必青黃未必黃比度不著非非量乎現
J33nB279_p0250b08║量屬無記比非二量屬善惡二性所攝眼見青黃不
J33nB279_p0250b09║假安排是性境以境與眼相忘也轉一念而確認青
J33nB279_p0250b10║黃是帶質境以境與眼相合也轉一念而反疑未必
J33nB279_p0250b11║青黃是獨影境以境與眼不真也初見青黃是無記
J33nB279_p0250b12║性迨緣青黃而起貪著是善惡二性矣三性三量三
J33nB279_p0250b13║境所以既通一切法則知前五識不作解時得境目
J33nB279_p0250b14║相是為性境緣心心所乃帶質境緣無體法是獨影
J33nB279_p0250b15║境即第六明了意識與前五識所緣五塵率爾心中
J33nB279_p0250b16║是性境若緣自身現行心心所時是帶質境若併緣
J33nB279_p0250b17║他人心心所時是獨影境推而言之不但境具三境
J33nB279_p0250b18║根亦具三境識亦具三境故性生于量量生于境若
J33nB279_p0250b19║悟境空則視三界如空華見聞如夢幻由此識性清
J33nB279_p0250b20║淨成法眼淨無奈境本無生因心有心本無生因境
J33nB279_p0250b21║有但心生則境生境生則心生心境互為相依互為
J33nB279_p0250b22║顛倒故外四大世界為我八識之疏相分內四大自
J33nB279_p0250b23║身為我八識之親相分同一八識所造而為我同業
J33nB279_p0250b24║所居之報土唯一人發真歸元十方世界方得消殞
J33nB279_p0250b25║方可以入界以瓦礫場為蓮華舟可入根以血布囊
J33nB279_p0250b26║為金剛窟可入識以胡思洞為香積國矣。
J33nB279_p0250b27║大意迷悟同源縛脫無二識性一悟無明實性即佛
J33nB279_p0250b28║性也故勿云差別智難明只是涅槃心難曉如前五
J33nB279_p0250b29║識一悟便是成所作智六識一悟便是妙觀察智七
J33nB279_p0250b30║識一悟便是平等性智八識一悟便是大圓鏡智智
J33nB279_p0250c01║之差別易祗是悟難耳蓋不悟定是業識茫茫無本
J33nB279_p0250c02║可據所以不是遏捺捺得不是覺照照得不是禪定
J33nB279_p0250c03║定得不是見解解得不是修證證得悟之無人千難
J33nB279_p0250c04║萬難唯於奘師數韻悟其言外旨趣庶幾近之。
J33nB279_p0250c05║　　五識頌
J33nB279_p0250c06║性境現量通三性(只為真性不明便生許多妄性)眼耳身三二地居
J33nB279_p0250c07║(誰能少得這個五識)遍行別境善十一(果然許多妄想)中二大八貪嗔
J33nB279_p0250c08║癡(妄想到這極處)五識同依淨色根(本來元自清淨)九元七八好相
J33nB279_p0250c09║鄰(爭奈被他所擾)合三離二觀塵世(除非就向五根中看破他根的用處)愚者
J33nB279_p0250c10║難分識與根(卻誰曉得這個)變相觀空唯後得(若能使識不著緣擾還只
J33nB279_p0250c11║救得一半)果中猶自不詮真(佛果位中不說他到極處)圓明初發成無
J33nB279_p0250c12║漏(這個纔是轉識成智)三類分身息苦輪(將五識還他妙用度生矣)。
J33nB279_p0250c13║　奘師五識之頌其大意言五識落于六根門頭而照
J33nB279_p0250c14║　境處此時比非二量猶未行不過現量分別偶爾現
J33nB279_p0250c15║　起然非悟人境界便隨緣惑所以纔動念便要走入
J33nB279_p0250c16║　八萬塵勞網裏遍行別境及二十煩惱等不俟六七
J33nB279_p0250c17║　八識比非橫行而已知其現量時無數心頭起滅阿
J33nB279_p0250c18║　誰能免先佛云汝暫舉心塵勞先現是也此時藥以
J33nB279_p0250c19║　針病如何下手亦就五識中觀他三何以合二何以
J33nB279_p0250c20║　離且識在根中根在識中識畢竟向甚處起向這裏
J33nB279_p0250c21║　著得一眼分得清楚這便是悟的消息也若只變想
J33nB279_p0250c22║　觀空猶被觀門縛定縱有見識亦止是後得智不是
J33nB279_p0250c23║　根本智到不得妙覺田地只是悟一悟使五識初發
J33nB279_p0250c24║　時便悟得圓明初發豈但起過二地吾知三類分身
J33nB279_p0250c25║　的道理即今直下承當而有餘矣。
J33nB279_p0250c26║性境現量通三性。　○這個三性政是不覺境界善性
J33nB279_p0250c27║　著落在白業惡性著落在黑業即被因果所束不得
J33nB279_p0250c28║　自在即非善非惡似乎凝寂然政墮在無知迷悶中
J33nB279_p0250c29║　無記之病第一可悲者頑空斷見無想三報每每無
J33nB279_p0250c30║　記者受之故淨智妙圓體自空寂方為究竟若單單
J33nB279_p0251a01║　空寂便是無記也這三性雖通于現量而現量實因
J33nB279_p0251a02║　于性境何以說境是性境良以欲觀法界性一切唯
J33nB279_p0251a03║　心造故淨明移界地于指端月光現清水于室內烏
J33nB279_p0251a04║　芻瑟摩之遍身是火琉璃光之滿體皆風豈非境是
J33nB279_p0251a05║　性境乎但未曾向境中徹底悟破則對境而忽生善
J33nB279_p0251a06║　生惡皆被境轉即嘿嘿對境不知境之落處人在三
J33nB279_p0251a07║　界中不知三界是甚物未思出離似鱉在甕中竟不
J33nB279_p0251a08║　知甕是何物縱能癡癡較量總無智慧墮在無記性
J33nB279_p0251a09║　而已若能如靈雲之覷破桃花洞山之悟影于流水
J33nB279_p0251a10║　何至被現量作主而通三性乎。
J33nB279_p0251a11║眼耳身三二地居。　○這五識與五塵合誰人能免此
J33nB279_p0251a12║　欲界內有五趣雜居地即第一地也其中人有睡眠
J33nB279_p0251a13║　有飲食有婬欲五識俱全也惟色界初禪曰離生喜
J33nB279_p0251a14║　樂地即二地也其中天人常多在定中厭此段食故
J33nB279_p0251a15║　雖有鼻實不著香雖有舌實不著味是五識減鼻舌
J33nB279_p0251a16║　二識也然鼻舌二識實在進之而色界中還有三地
J33nB279_p0251a17║　所謂三禪也進之而無色界中還有四地所謂四空
J33nB279_p0251a18║　也以上共九地而初地天人五識猶濁自二地以至
J33nB279_p0251a19║　九地五識漸清終未至識性無漏也然天人作佛如
J33nB279_p0251a20║　菜作虀切勿以我輩下劣之凡愚而反輕遊戲天宮
J33nB279_p0251a21║　之菩薩。
J33nB279_p0251a22║遍行別境善十一。　○遍行有五以無量劫來迷成業
J33nB279_p0251a23║　識種子譬如潛淵魚鼓波自涌是為作意引心趣境
J33nB279_p0251a24║　是名為觸含受不捨是名為受能令前塵影子恍然
J33nB279_p0251a25║　面前是名為想微細不斷苦心搜索是名為思此乃
J33nB279_p0251a26║　造善造惡的這一念最為微細處也總從著一境處
J33nB279_p0251a27║　動念作意便觸境受境想境思境無不至也此個著
J33nB279_p0251a28║　境遍于八識九地一切時故云遍行也別境有五謂
J33nB279_p0251a29║　於所樂境希望欲作名曰欲於境決定知其可作不
J33nB279_p0251a30║　能已也名曰勝解於可作境令心分明記取名曰念
J33nB279_p0251b01║　於所觀境專注一心名曰定與禪定之定不同也於
J33nB279_p0251b02║　所作境了然不疑名曰慧與般若之慧不同也總從
J33nB279_p0251b03║　著一念處這一個念斷然放不過便為欲為勝解為
J33nB279_p0251b04║　念為定為慧成識性之窠此與境所緣者不同故云
J33nB279_p0251b05║　別境善十一者上言遍行別境此乃起業之心猶未
J33nB279_p0251b06║　造作至于善十一則竟成業矣一曰信二曰慚三曰
J33nB279_p0251b07║　愧四曰無貪五曰無嗔六曰無癡七曰勤八曰安九
J33nB279_p0251b08║　曰不放逸十曰行捨十一曰不害也五識現量似未
J33nB279_p0251b09║　造作然業性純熟即偶爾動一念處不動在善邊定
J33nB279_p0251b10║　動在惡邊動在善則十一之善業凡具五識者必不
J33nB279_p0251b11║　能免故併及此令悟唯識性者知得善業分數方不
J33nB279_p0251b12║　離善卻不著善則行一善業非行梵天之功積直是
J33nB279_p0251b13║　轉普賢之悲願耳。
J33nB279_p0251b14║中二大八貪嗔癡。　○此政是作惡之業也惡業共有
J33nB279_p0251b15║　二十六根本煩惱有六謂貪嗔癡慢疑不正見從根
J33nB279_p0251b16║　生枝者隨煩惱有小隨十謂忿恨惱覆誑諂驕害嫉
J33nB279_p0251b17║　慳無慚無愧此二為中隨不信懈怠放逸昏沉棹舉
J33nB279_p0251b18║　失正念不正知散亂此八為大隨言小中大者以其
J33nB279_p0251b19║　作一業止成一業名小如慚必近于愧是一業而兼
J33nB279_p0251b20║　引二業也名中作一業而能遍諸染心名大是以小
J33nB279_p0251b21║　隨之業重而反以為小大隨之業小而反以為大蓋
J33nB279_p0251b22║　因根本纔生枝葉茲惟識所重在念慮上看耳今五
J33nB279_p0251b23║　識略小隨而止言中二大八者以五識相應獨此親
J33nB279_p0251b24║　也是對二十六種煩惱中有中二大八併貪嗔癡共
J33nB279_p0251b25║　一十三種若能悟明識性婆須之善婬無厭足之善
J33nB279_p0251b26║　嗔調達之善妒以至三車之善貪南泉之善殺佛耶
J33nB279_p0251b27║　魔耶善耶惡耶其為不思議之境界耶。
J33nB279_p0251b28║五識同依淨色根。　○根有浮塵根四大色也勝義根
J33nB279_p0251b29║　潛于四大之中而愚者難見也如眼盲矣而見性在
J33nB279_p0251b30║　耳塞矣而聞性在名為勝義根故論本來圓明身元
J33nB279_p0251c01║　空寂所謂究竟涅槃也智變為識識滯為根所以被
J33nB279_p0251c02║　無明拘礙結色成根而無明識體還栖托其中下凡
J33nB279_p0251c03║　固不能離浮塵根即中陰身亦有形狀無想天終有
J33nB279_p0251c04║　壽命推之無色界天人直至四空地者仍有色質蓋
J33nB279_p0251c05║　能空識業不能空識性即形根有粗重者有輕安者
J33nB279_p0251c06║　有非有非無能變動者然終不能出九地之界以其
J33nB279_p0251c07║　帶無明之識而以識蘊根也唯大悟大士其報化二
J33nB279_p0251c08║　身亦是淨色根卻三身一體面目難尋故普眼不見
J33nB279_p0251c09║　普賢之身文殊不覿迦文之面以至普化之搖鈴騰
J33nB279_p0251c10║　驤何地達磨之攜履棲泊何天其月穿潭底水無垠
J33nB279_p0251c11║　乎是謂五識同依淨色根也乃愚者僅認眼如葡萄
J33nB279_p0251c12║　朵耳如新卷葉為可笑耳。
J33nB279_p0251c13║九緣七八好相鄰。　○五識同依淨根而緣以染之遂
J33nB279_p0251c14║　覺八識次第各有所緣故頌云眼識九緣生耳識唯
J33nB279_p0251c15║　從八鼻舌身三七後三五三四若加等無間從頭各
J33nB279_p0251c16║　增一如眼識具九緣一空喜空隙之空也二明乃日
J33nB279_p0251c17║　月燈也三根即本根也四境即所見者也五作意即
J33nB279_p0251c18║　遍行五中之作意也六分別依乃第六識也七染淨
J33nB279_p0251c19║　依乃第七識也八根本依即第八識也九種子緣謂
J33nB279_p0251c20║　眼識親生種子也人祗知眼能見耳不知所以見者
J33nB279_p0251c21║　由諸緣所引而實由六七八識妄見分別之所生故
J33nB279_p0251c22║　一識迷而識識盡迷一根悟而根根齊悟即此義也
J33nB279_p0251c23║　迦葉之覷著蓮花雪欽之刺破古柏其緣起無生乎
J33nB279_p0251c24║　耳識唯從八除去明緣也鼻舌身三七俱除空明二
J33nB279_p0251c25║　緣也後三五三四言後六七八識有五緣三緣四緣
J33nB279_p0251c26║　也第六識具五緣一根緣即末那七識二曰境緣即
J33nB279_p0251c27║　十八界也三曰作意緣即遍行中之作意也四曰根
J33nB279_p0251c28║　本緣即第八藏識也五曰種子緣即本識親生種子
J33nB279_p0251c29║　也七識具三緣一曰種子緣即本識親生種子也二
J33nB279_p0251c30║　曰作意緣遍行中之作意也三曰根境緣即第八藏
J33nB279_p0252a01║　識為七識之根而由此緣于五塵之境也八識具四
J33nB279_p0252a02║　緣一曰根緣即末那識也二曰境緣即種子根身器
J33nB279_p0252a03║　界也三曰作意緣即遍行中之一也四曰種子緣乃
J33nB279_p0252a04║　第八親生種子也若加等無間從頭各增一者言前
J33nB279_p0252a05║　念已滅後念復生是謂無間緣九緣加這一緣是九
J33nB279_p0252a06║　緣者為十緣餘緣例此大意此識性似人之血脈周
J33nB279_p0252a07║　流于肢體呼吸而諸脈皆轉所以道遍現俱該沙界
J33nB279_p0252a08║　收攝在一微塵何忍使至寶汩沒緣性間也。
J33nB279_p0252a09║合三離二觀塵世。　○塵世境也三二根也以根照境
J33nB279_p0252a10║　說離合如鼻舌身合中取境以合方知眼耳二根離
J33nB279_p0252a11║　根取境以合壞根故也一喜合一喜離根之應用不
J33nB279_p0252a12║　同耶識之應用不同耶畢竟以合而觀世之塵耶畢
J33nB279_p0252a13║　竟以離而觀世之塵耶合離之間可以會取自家屋
J33nB279_p0252a14║　裏事豈可口用而不知且那律無目而見賢喜無耳
J33nB279_p0252a15║　而聽殑伽非鼻聞香驕梵無舌知味空神無身覺觸
J33nB279_p0252a16║　還離耶合耶根耶識耶吾深有望于智者。
J33nB279_p0252a17║愚者難分識與根。　○根乃色法即第八之相分識乃
J33nB279_p0252a18║　心法即第八之見分此色心不同也又根能照境識
J33nB279_p0252a19║　能緣境此根識之用不同也外五塵為八識之疏相
J33nB279_p0252a20║　分內五根為八識之親相分故第八與五根同是無
J33nB279_p0252a21║　記性所以五識有墮念分別而無計度分別故常混
J33nB279_p0252a22║　淆而難辨此根識之性不同也小乘愚法聲聞祗知
J33nB279_p0252a23║　根識互生不知根之與識各有種子現行謂根為生
J33nB279_p0252a24║　識之緣則可謂生識則不可以識自有能生之種子
J33nB279_p0252a25║　故也余謂離根則無以顯識離識則無以托根根識
J33nB279_p0252a26║　如交蘆各無自性則又似分不得因根有相因相有
J33nB279_p0252a27║　見此識起于根也因識有根因根有見此根起于識
J33nB279_p0252a28║　也又似不分不得故楞嚴辨識性非他生非自生非
J33nB279_p0252a29║　因緣生非無因生畢竟向此生處悟徹根底是謂能
J33nB279_p0252a30║　分識與根也。
J33nB279_p0252b01║變相觀空唯後得。　○上明五識之有漏至此轉識成
J33nB279_p0252b02║　智則能變八識親分之相而使之空亦一分後得智
J33nB279_p0252b03║　也蓋以頑空則全無智偏空則少有慧所以昔人道
J33nB279_p0252b04║　二十空門都不著一性如來體自同茲能變相則眼
J33nB279_p0252b05║　不著于色便將二十煩惱等粗惑已無故非根本智
J33nB279_p0252b06║　而有後得智後對根本而言也後得智中即有辨才
J33nB279_p0252b07║　定力而實有修證門頭法見未盡也。
J33nB279_p0252b08║果中猶自不詮真。　○根本智依心根能親緣真如後
J33nB279_p0252b09║　得智依色根有分別佛果位中猶隔一塵也人祗知
J33nB279_p0252b10║　泰師註以安慧師言後得智在前五識因中既成無
J33nB279_p0252b11║　漏變相緣如矣護法師破之言見相二分猶自遍計
J33nB279_p0252b12║　性至佛果位自證分方能親緣真如豈能變相緣如
J33nB279_p0252b13║　乎人即死執因果之分以為見道不能證道也殊不
J33nB279_p0252b14║　知果熟蒂懸原以究竟處言也悟不徹底豈為究竟
J33nB279_p0252b15║　亦豈為悟悟者即將唯識性看破十分五識現量至
J33nB279_p0252b16║　于遍行別境粗細惑業俱由不覺所染能一覺而使
J33nB279_p0252b17║　千年暗室一燈能破則因即該果海果即徹因源是
J33nB279_p0252b18║　即果中證真也豈真將心待悟豈真舍悟覓證豈真
J33nB279_p0252b19║　俟化佛來迎後報易形打坐入定方能入果位得神
J33nB279_p0252b20║　力耶故證即攝于悟真悟即真證不必執他證位余
J33nB279_p0252b21║　祗恐世無悟人也。
J33nB279_p0252b22║圓明初發成無漏。　○六七因中轉五八果上圓今五
J33nB279_p0252b23║　識起于第八識含藏種子元無世累所謂宿根厚也
J33nB279_p0252b24║　由是寄於五根門頭能令眼識見相時如迦葉之看
J33nB279_p0252b25║　破拈華耳根聞聲時如觀音之悟破亡所俱不著修
J33nB279_p0252b26║　證研摩第向初發處忽爾圓明則即為成所作智同
J33nB279_p0252b27║　大圓鏡一了百了更無有漏處也。
J33nB279_p0252b28║二類分身息苦輪。　○化身三類大根者現大身中根
J33nB279_p0252b29║　者現中身小根者現小身化身攝于報身報身攝于
J33nB279_p0252b30║　法身但能自見己性即具足一切身試問五識見處
J33nB279_p0252c01║　其為三量三性其為遍行別境具眾煩惱者畢竟是
J33nB279_p0252c02║　個什麼非可認為相宗法數之所定也非可認為八
J33nB279_p0252c03║　識見分之所起也不可認為累劫無明之所現也豈
J33nB279_p0252c04║　不聞眾生種種幻心皆生如來圓覺妙心中向此直
J33nB279_p0252c05║　下悟破則是貪嗔起而涅槃現妄想生而佛道成不
J33nB279_p0252c06║　離殼漏現無量身度生息輪矣。
J33nB279_p0252c07║　　六識頌
J33nB279_p0252c08║三性三量通三境(若人能了心大地無寸土)三界輪時易可知(畢竟
J33nB279_p0252c09║境從心造)相應心所五十一(都在裏許)善惡臨時別配之(各從其類)
J33nB279_p0252c10║性界受三恒轉易(念念不停)根隨信等總相連(一機所轉)動身
J33nB279_p0252c11║發語獨為最(這是魁首)引滿能招業力牽(便受感報)發起初心
J33nB279_p0252c12║歡喜地(能破煩惱)俱生猶自現纏眠(法執猶在)遠行地後純無
J33nB279_p0252c13║漏(心花粲發)觀察圓明照大千(無法不悟)。
J33nB279_p0252c14║　奘師言六識大意不過一念明了心似無力量不能
J33nB279_p0252c15║　如五識之與相實耦也然第六識具五識一定中獨
J33nB279_p0252c16║　頭意識二散位獨頭意識三夢中獨頭意識四明了
J33nB279_p0252c17║　意識五亂意識識又具五緣一根緣二境緣三作意
J33nB279_p0252c18║　緣四根本緣五種子緣以五識五緣本于三量三性
J33nB279_p0252c19║　三境而無業不受將五十一心所收括殆盡是外五
J33nB279_p0252c20║　根之所見者俱到六之意頭上其所見者分別未止
J33nB279_p0252c21║　而七之所執八之所藏者又向六之意頭上分別復
J33nB279_p0252c22║　來也則胸中似軸轆一般轉轉不停況相續不斷則
J33nB279_p0252c23║　豈能剎那清淨乎故由三性造三受善受善果之報
J33nB279_p0252c24║　惡受惡果之報非善非惡平平受無記之報是造引
J33nB279_p0252c25║　業滿業俱六為之根也除非無想與滅盡睡眠與悶
J33nB279_p0252c26║　絕意識偶不行然而根終在也必須初獲聖性具證
J33nB279_p0252c27║　二空到初極喜地而由此具淨戒至離垢地具勝定
J33nB279_p0252c28║　至發光地生妙慧至焰慧地俗難奪至難勝地住緣
J33nB279_p0252c29║　起智至現前地離功用越二乘至遠行地則初地俱
J33nB279_p0252c30║　生我執到此盡破是舉三量分別者反成妙觀察智
J33nB279_p0253a01║　而覓三受業報了不可得豈非行人大受用境界也
J33nB279_p0253a02║　要之如何是觀察圓明莫非觀門對治乎是仍法執
J33nB279_p0253a03║　也莫非使一念不起乎是仍意根卜度也作種種見
J33nB279_p0253a04║　解搜索意根是謂船橫野渡含秋碧棹入蘆花照雪
J33nB279_p0253a05║　明。
J33nB279_p0253a06║三性三量通三境。　○三性三量易解而三境細推之
J33nB279_p0253a07║　境以性者如功德之淨水隨身之宮殿非性所造乎
J33nB279_p0253a08║　性境有二一根塵實定果色由八識同分妄業所造
J33nB279_p0253a09║　二智由根本能緣如亦是此境所謂凡聖同居土也
J33nB279_p0253a10║　帶質境有二質主也外境質中如茶是水為主之類
J33nB279_p0253a11║　也帶者言此非有從彼帶過來見是外染者也帶到
J33nB279_p0253a12║　身上渾身造作如為一個青蚨百千奔馳凡身所著
J33nB279_p0253a13║　之境俱名帶質故帶質通情本以為有情之所粘滯
J33nB279_p0253a14║　者也一似帶質即此六識能將前塵境一一明了在
J33nB279_p0253a15║　方寸是假相在前由第六見分所起是謂似帶質見
J33nB279_p0253a16║　非真也故云以心緣色似帶質中間相分一頭生一
J33nB279_p0253a17║　頭生者言六識體本來清淨無物今以妄見所起相
J33nB279_p0253a18║　分論之似有一個帶質境在裏頭生也二真帶質指
J33nB279_p0253a19║　七識而言也因七識執八識之見分為我便向五根
J33nB279_p0253a20║　門頭一一運為出來如貪色運出貪色境質來對六
J33nB279_p0253a21║　則非似矣故云以心緣心真帶質中間相分兩頭生
J33nB279_p0253a22║　兩頭生者非單單兩念生也亦非七識八識兩頭現
J33nB279_p0253a23║　也言念念著在色上自然誠於中形於外一頭生者
J33nB279_p0253a24║　猶是有頭無尾今則有頭有尾經傳送識無不作用
J33nB279_p0253a25║　殆盡矣所以云兩頭生也獨影境有二一無質獨影
J33nB279_p0253a26║　第六緣空花兔角及過未等所變相分二有質獨影
J33nB279_p0253a27║　即第六緣五根種現是皆托質起其相分然不能親
J33nB279_p0253a28║　嘗不過興見分同種生亦名獨影此言六通三境者
J33nB279_p0253a29║　五識所見者六意識不作解時得境自相是為性境
J33nB279_p0253a30║　緣心心所乃帶質境緣無體法是獨影境境為所緣
J33nB279_p0253b01║　識為能緣各有其體性境以不假名言造作為體能
J33nB279_p0253b02║　緣者除末那識餘六皆用自心心所為體獨影境以
J33nB279_p0253b03║　第六見分所變假相分為體能緣即自心心所為體
J33nB279_p0253b04║　帶質境即變起中間假相分為體能緣者惟六七二
J33nB279_p0253b05║　識心心所為體故頌云性境不隨心獨影唯從見帶
J33nB279_p0253b06║　質通情本明此三境庶幾塵消覺淨不但不著境併
J33nB279_p0253b07║　不著質併不著影方是微塵剎海唯心鏡遍界花開
J33nB279_p0253b08║　白玉蓮也。
J33nB279_p0253b09║三界輪時易可知。　○見分既不清染成善惡二性所
J33nB279_p0253b10║　感將來定受苦樂二報縱迷昧無知政出不得這三
J33nB279_p0253b11║　界的甕子也定三界之因迷妄有虛空依空立世界
J33nB279_p0253b12║　妄想凝而成國土知覺出而生眾生若現量既空比
J33nB279_p0253b13║　非不生則三界心盡是名涅槃故知三界非能拘我
J33nB279_p0253b14║　也我自造三界其奈之何善被善業所束不得自在
J33nB279_p0253b15║　惡被惡業所制不得自在縱至非非想處壽盡時仍
J33nB279_p0253b16║　被劫瞞何不拶碎虛空令前後際斷作出頭天外哉。
J33nB279_p0253b17║相應心所五十一。　○心本空寂元無處所無如覺性
J33nB279_p0253b18║　不澄從三量三性中現出遍行五法別境五法善有
J33nB279_p0253b19║　十一法根本煩惱六法隨煩惱二十法不定四法是
J33nB279_p0253b20║　五十一心所也餘識不能全具獨六識意根分別時
J33nB279_p0253b21║　即生許多分別之念是謂別境其分別者必生于九
J33nB279_p0253b22║　地一切境一切時中之所念是謂遍行分別而善也
J33nB279_p0253b23║　出不得十一種之善法分別而惡也亦出不得二十
J33nB279_p0253b24║　六種之惡法縱善而惡也惡而善也或愚迷而無知
J33nB279_p0253b25║　也或惺惺而有覺也亦出不得不定之四法是總在
J33nB279_p0253b26║　三性三量中發起亦總在一念不覺時具涵故見宮
J33nB279_p0253b27║　女之捧足便知其失通聞釧聲之觸耳便知其破戒
J33nB279_p0253b28║　因便知其該果本便知其攝末所以意根未悟豈可
J33nB279_p0253b29║　輕易動念先佛云切莫信汝意汝意不可信謂此故
J33nB279_p0253b30║　也根本煩惱六者謂貪嗔癡慢疑不正見此六乃二
J33nB279_p0253c01║　種我法之根本斷慧命者唯此為甚不定四者謂悔
J33nB279_p0253c02║　眠尋伺悔不定者如作惡之人改悔為善眠則心極
J33nB279_p0253c03║　暗昧此非善惡名不定也尋者必作善之心意言籌
J33nB279_p0253c04║　量粗轉為尋入細為伺如讚菩薩初尋後伺方得妙
J33nB279_p0253c05║　辭也如刁訟之人亦由尋入伺方得成算此二法或
J33nB279_p0253c06║　善或惡蓋不定也。
J33nB279_p0253c07║善惡臨時別配之。　○既具業種於心所自然逢緣便
J33nB279_p0253c08║　發每見吉人心善則語亦善視亦善種種俱善惡人
J33nB279_p0253c09║　三種俱不善是善惡諸法各隨人自己配合也若是
J33nB279_p0253c10║　有智主人功德天黑暗女二俱不受。
J33nB279_p0253c11║性界受三恒轉易。　○受雖有三其實有五也謂苦受
J33nB279_p0253c12║　樂受憂受喜受捨受是也逼悅身曰苦樂逼悅心曰
J33nB279_p0253c13║　憂喜憂喜苦樂不行時名為捨受今第六識中或由
J33nB279_p0253c14║　黑業而恒轉於欲界招苦受由白業恒轉于色無色
J33nB279_p0253c15║　界招樂受蓋有身苦固為苦即娛樂之天人終歸五
J33nB279_p0253c16║　衰相現豈真為樂也有心憂固為憂即福盡之梵輔
J33nB279_p0253c17║　自然煩惱頓起豈真為喜也況升沉速轉芥子虛空
J33nB279_p0253c18║　皆我捨命處是脫骨過須彌山猶未盡其恒轉之數
J33nB279_p0253c19║　也必念起念滅不離圓寂世出世間總是涅槃其庶
J33nB279_p0253c20║　幾不為舟行岸移也。
J33nB279_p0253c21║根隨信等總相連。　○根謂根本煩惱也隨謂隨煩惱
J33nB279_p0253c22║　也信謂十一中之信也等謂遍行別境不定等也總
J33nB279_p0253c23║　相連者謂身雖受報之不同未免改形易相而此業
J33nB279_p0253c24║　識在五十一心所者至今不換或善而善法仍現或
J33nB279_p0253c25║　惡而惡法仍現所謂習慣成自然不覺不知墮入魔
J33nB279_p0253c26║　網中也。
J33nB279_p0253c27║動身發語獨為最。　○論云由外發身語表內心所思
J33nB279_p0253c28║　譬如潛淵魚鼓波而自湧此識有三思一審慮思二
J33nB279_p0253c29║　決定思三動發勝思餘識所無故最勝也然此發語
J33nB279_p0253c30║　離舌不發舌又不能自發聲性究竟向甚處生也故
J33nB279_p0254a01║　因識可以識性因聲可以悟道如空潭之月撈摝方
J33nB279_p0254a02║　知也。
J33nB279_p0254a03║引滿能招業力牽。　○引者能牽引業也滿者能完滿
J33nB279_p0254a04║　業也有以一業招一果者有以一業引多果者報有
J33nB279_p0254a05║　總別二果總者如此界總得人身別者如人身貴賤
J33nB279_p0254a06║　不同也夫以六識三量而現五十一心所無論下劣
J33nB279_p0254a07║　凡夫被緣埋沒學人猶墮結業菩薩尚隔蘊界真所
J33nB279_p0254a08║　謂定業難逃也除非大悟者向境緣逆順中以般若
J33nB279_p0254a09║　消之則煩惱菩提結業解脫無二般也。
J33nB279_p0254a10║發起初心歡喜地俱生猶自現纏眠。　○纏目現行眠
J33nB279_p0254a11║　目種子以六識見分與煩惱打作一團雖到得初心
J33nB279_p0254a12║　歡喜地而俱生我執俱生法執猶伏在第六意根中
J33nB279_p0254a13║　如眼珠之未離眶也到得所知障空俱生猶在今人
J33nB279_p0254a14║　通身習氣自稱悟道豈非狂禪乎。
J33nB279_p0254a15║遠行地後純無漏觀察圓明照大千。　○俱生我法二
J33nB279_p0254a16║　執乃七識所執者七識無力斷惑亦仗六識以雙空
J33nB279_p0254a17║　觀破諸執也茲以悟明見分歷離垢發光燄慧難勝
J33nB279_p0254a18║　現前至此遠行使所証不淺則俱生有漏永伏不起
J33nB279_p0254a19║　相應心所轉為妙觀察智能說法利生具大辨才頭
J33nB279_p0254a20║　頭上顯物物上明其在此乎今人墮在無記中得塵
J33nB279_p0254a21║　勞暫息自云意根清淨豈知偷心未死繫駒伏鼠死
J33nB279_p0254a22║　水呆禪何足云也。
J33nB279_p0254a23║　　七識頌
J33nB279_p0254a24║帶質有覆通情本(捏怪多般)隨緣執我量為非(聽人穿鼻)八大
J33nB279_p0254a25║遍行別境慧(諸業俱生)貪癡我見慢相隨(四惑尤固)恒審思量
J33nB279_p0254a26║我相隨(果自俱生我執)有情日夜鎮昏迷(安得不墮生死)四惑八大
J33nB279_p0254a27║相應起(業性不停)六轉呼為染淨依(牽連六根)極喜初心平等
J33nB279_p0254a28║性(不是帶質有覆)無功用行我恒摧(不是恒審思量)如來現起他受
J33nB279_p0254a29║用(傳送俱妙)十地菩薩所被機(法雲普覆)。
J33nB279_p0254a30║　奘師大意言此七識名為末那以其思量為性相又
J33nB279_p0254b01║　名為傳送以其運動為作用又名為執持以其著我
J33nB279_p0254b02║　為堅固又名染淨依以其六識為依仗所以境非性
J33nB279_p0254b03║　影但帶質有覆所作所用每為情本之癡量非比現
J33nB279_p0254b04║　第隨緣無記通根通識俱為非量之計也故煩惱有
J33nB279_p0254b05║　二十六法而此識惟以現運染穢為性故與八大相
J33nB279_p0254b06║　應不信懈怠放逸與有覆相合也無堪任性昏沉也
J33nB279_p0254b07║　多囂動掉舉也多流蕩散亂也能起煩惱現前失念
J33nB279_p0254b08║　不正知也又與遍行之作意觸愛想思五法相應也
J33nB279_p0254b09║　又與別境中之慧相應以慧即我見也以此識任運
J33nB279_p0254b10║　合境無所希望故揀欲此識緣所定事故揀勝解此
J33nB279_p0254b11║　識恒緣現所受境無所記憶故揀念此識任運剎那
J33nB279_p0254b12║　別緣既不專一故揀定我癡我見我慢我愛名為四
J33nB279_p0254b13║　惑與此相應忿等十隨行相粗動此識審細故非彼
J33nB279_p0254b14║　俱中隨二者唯是不善此無記故非彼相應善十一
J33nB279_p0254b15║　是淨故此識染污非此識俱此識具三緣具種子緣
J33nB279_p0254b16║　作意緣根境緣故以帶質為境思量為性我執為本
J33nB279_p0254b17║　則有情日夜不墮昏迷乎且以有藏識得有末那有
J33nB279_p0254b18║　末那故為六之轉識所依有六之轉識故五之現識
J33nB279_p0254b19║　得依之行也是七之通根境緣依彼轉緣彼也所以
J33nB279_p0254b20║　六轉呼為染淨依見七雖有我執實無我性可以通
J33nB279_p0254b21║　六通五可以隨染隨淨惟悟之者善用之也苟六識
J33nB279_p0254b22║　能悟入我法俱除之雙空觀是於初地初心轉成無
J33nB279_p0254b23║　漏者也此時證得平等智所作所為無一法墮于世
J33nB279_p0254b24║　諦是帶質有覆隨緣執我者俱消釋于平等智矣則
J33nB279_p0254b25║　豈不能說大法利群機哉。
J33nB279_p0254b26║帶質有覆通情本。　○帶質何以通情本也試觀身之
J33nB279_p0254b27║　著色境者念念在茲不是心為蓋覆而通情本乎故
J33nB279_p0254b28║　無論此界凡夫身為色牽地居二天則形交燄摩則
J33nB279_p0254b29║　勾抱兜率則執手變化則對笑他化則相視皆是帶
J33nB279_p0254b30║　質通情本也然此七識之著情本者直是帶八識愛
J33nB279_p0254c01║　根之本質而生起者也故蓋覆真性實已彌甚一說
J33nB279_p0254c02║　因謂以心緣心真帶質中間相分兩頭生一是七識
J33nB279_p0254c03║　所謂一是八識所蘊故云兩頭生也。
J33nB279_p0254c04║隨緣執我量為非。　○現比二量恒審中亦所起者也
J33nB279_p0254c05║　然五根識之所引者七識為之任運內六與八識之
J33nB279_p0254c06║　造者七識又為之傳送則隨緣執我者非量為多矣
J33nB279_p0254c07║　如人叫我本名我即應之即應之時口耳身俱動非
J33nB279_p0254c08║　傳送識乎呼我我應非我執乎因呼即應非依彼轉
J33nB279_p0254c09║　緣彼乎然此時不著比量計較非非量乎由呼而應
J33nB279_p0254c10║　非我作主豈現量乎。
J33nB279_p0254c11║八大遍行別境慧貪癡我見慢相隨。　○慧屬別境中
J33nB279_p0254c12║　之慧貪癡為根本煩惱之二法我癡我見我慢我愛
J33nB279_p0254c13║　名四惑又名四煩惱據此識袛管執持傳送屬非量
J33nB279_p0254c14║　無記所攝因何具足諸惑蓋以此識具恒審思量能
J33nB279_p0254c15║　為作意故亦能著境緣而為遍行別境淨法與惡法
J33nB279_p0254c16║　無不俱造不比五識各屬一根而不能俱轉不比六
J33nB279_p0254c17║　識止能空空分別而不能親嘗境界也是思惟甚細
J33nB279_p0254c18║　力量甚大矣。
J33nB279_p0254c19║恒審思量我相隨有情日夜鎮昏迷。　○前五識由現
J33nB279_p0254c20║　量緣境不常故非恒由不執我故非審六識審恒亦
J33nB279_p0254c21║　有間斷唯七識恒常審察第八識之見分為我而相
J33nB279_p0254c22║　應隨從也如靜坐時五識現境不打起而無故靜中
J33nB279_p0254c23║　忽動一境緣者此由八識所藏所現之影子也乃第
J33nB279_p0254c24║　七識執之而常想非恒審乎即以其想者為散亂為
J33nB279_p0254c25║　掉舉不連累六根乎故六反依此為主人也凡此皆
J33nB279_p0254c26║　以其我相堅固故恒常審察即其思量思量即其我
J33nB279_p0254c27║　執我執即七識妄見之識性也乃迷者不悟認執我
J33nB279_p0254c28║　之識神以為自性真日用沉迷無剎那之慧根矣。
J33nB279_p0254c29║四惑八大相應起六轉呼為染淨依。　○夫此七識具
J33nB279_p0254c30║　足四惑八大是真染污識也然而迷悟由人苟一念
J33nB279_p0255a01║　妙悟使藏識澄清則七識之思量執持者俱淨而不
J33nB279_p0255a02║　染併六識依此淨而不染也是七識終無自性任悟
J33nB279_p0255a03║　者一轉之矣。
J33nB279_p0255a04║極喜初心平等性無功用行我恒摧。　○每每七識與
J33nB279_p0255a05║　我執俱生執有我而與無我差別執有法而與忘法
J33nB279_p0255a06║　各殊是不平等也今從初地發心時不假思惟不著
J33nB279_p0255a07║　覺觀祗將末那之意根一悟破我直忘功用盡透法
J33nB279_p0255a08║　執是以空合空以水灌水覓遍行別境一切心所了
J33nB279_p0255a09║　不可得豈非平等智哉。
J33nB279_p0255a10║如來現起他受用十地菩薩所被機。　○我七識之所
J33nB279_p0255a11║　運轉既通身是平等智則不惟利己還能利他能令
J33nB279_p0255a12║　見者聞者俱得受用十地菩薩根性上品者亦受我
J33nB279_p0255a13║　所被之機矣如佛現百丈身坐百葉蓮花為初地說
J33nB279_p0255a14║　施度現千丈身坐千葉蓮花為二地說戒度是也然
J33nB279_p0255a15║　縮大為小化多為一則即今一微塵皆為寶王轉大
J33nB279_p0255a16║　法輪矣是時時處處俱為十地所被之機也。
J33nB279_p0255a17║　　八識頌
J33nB279_p0255a18║性唯無覆五遍行(好個記性)界地隨他業力生(又卻無記)二乘
J33nB279_p0255a19║不了因迷執(不悟八識)由此能興論主諍(具眼方知)浩浩三藏
J33nB279_p0255a20║不可窮(流注生滅)淵深七浪境為風(無盡因緣)受薰持種根身
J33nB279_p0255a21║器(身世由他)去後來先作主翁(這是生死)不動地前纔捨藏(一悟
J33nB279_p0255a22║方了)金剛道後異熟空(悟後境界)大圓無垢同時發(還他無垢)普
J33nB279_p0255a23║照十方塵剎中(纔了唯識)。
J33nB279_p0255a24║　奘師大意言八識之性能含藏過去未來緣謝影子
J33nB279_p0255a25║　豈是蓋覆遮掩得底且本無善惡性又屬無記無奈
J33nB279_p0255a26║　具四緣能為遍行作意遂以一念之妄見者蘊而為
J33nB279_p0255a27║　本識之種子故三界九地性本非有茲以識造境還
J33nB279_p0255a28║　以境眩識識境相因牢不可破皆此識業力成之耳
J33nB279_p0255a29║　乃二乘不信有八識因致大乘論主之諍豈知論八
J33nB279_p0255a30║　識之體用一為能藏之識以其能含藏善惡種子二
J33nB279_p0255b01║　為所藏之識以其受現行習氣所薰三為執藏之識
J33nB279_p0255b02║　能執七識為我能執四大不壞具此三藏以御根境
J33nB279_p0255b03║　之緣是八識為淵七識為浪而境風吹浪則五六七
J33nB279_p0255b04║　成風浪者淵豈得清靜乎境風者眾生之妄見也若
J33nB279_p0255b05║　妄見不生則浪息淵平八識有何過也唯境風吹浪
J33nB279_p0255b06║　則淵即為波波波無盡然則八識受薰持種而致受
J33nB279_p0255b07║　根器之界生死去來之報非八識誰為之乎大悟之
J33nB279_p0255b08║　人從初地至不動地其有漏之習氣看破已透從作
J33nB279_p0255b09║　意時便消釋俱盡則念念入金剛之定藏識之捨異
J33nB279_p0255b10║　熟之空由此眼中無色識識中無色眼眼識俱清淨
J33nB279_p0255b11║　是名無生義由此耳鼻身意一一俱轉打作一個照
J33nB279_p0255b12║　前照後大圓無垢之鏡則眼政可以見耳政可以聞
J33nB279_p0255b13║　鼻政可以嗅舌政可以嘗身政可以觸意政可以分
J33nB279_p0255b14║　別末那政可以任用賴耶政可以攝受以其為成所
J33nB279_p0255b15║　作智也見何曾是眼聞何曾是耳嗅何曾是鼻嘗何
J33nB279_p0255b16║　曾是舌觸何曾是身分別何曾是意任用何曾是末
J33nB279_p0255b17║　那攝受何曾是賴耶以其為妙觀察智也即見非見
J33nB279_p0255b18║　非不見即聞非聞非不聞即嗅非嗅非不嗅即嘗非
J33nB279_p0255b19║　嘗非不嘗即觸非觸非不觸即分別非分別非不分
J33nB279_p0255b20║　別即任用非任用非不任用即攝受非攝受非不攝
J33nB279_p0255b21║　受兩頭坐斷是平等智也即三智渾淪脫化絕無心
J33nB279_p0255b22║　跡收來總一無垢圓鏡而已是悟四智于一心了萬
J33nB279_p0255b23║　法于八識者之第一義也。
J33nB279_p0255b24║性唯無覆五遍行界地隨他業力生。　○原此識性實
J33nB279_p0255b25║　無善惡不過無記無覆者而已所以緣非帶質獨影
J33nB279_p0255b26║　而染淨諸法俱不相應也無奈能作意引心趨境則
J33nB279_p0255b27║　五遍行之中無垢不藏所以此識為總報主趣生體
J33nB279_p0255b28║　而三界九地俱由他業力生耳如乾土不能相握自
J33nB279_p0255b29║　成一聚由水膠等和彼乾土方成無記之法不能成
J33nB279_p0255b30║　器聚由善惡業力方成界地也。
J33nB279_p0255c01║二乘不了因迷執由此能興論主諍。　○解深密經云
J33nB279_p0255c02║　阿陀那識甚深細一切種子如瀑流我與凡愚不開
J33nB279_p0255c03║　演恐彼分別執為我阿阤那唐言執持以第八能持
J33nB279_p0255c04║　種子不壞亦名執持也小乘堅執六識不信八識為
J33nB279_p0255c05║　因緣用又不信八識為流轉還滅作依持用耳由此
J33nB279_p0255c06║　大乘論主以十證頌辨之十證頌曰持種異熟心趣
J33nB279_p0255c07║　生有受識生死緣依食滅定心染淨無始時來以此
J33nB279_p0255c08║　識與一切法為依止故與現行法又為依止此證持
J33nB279_p0255c09║　種心也又云有善惡心累劫薰習名為異熟心招善
J33nB279_p0255c10║　惡業感若無此識彼異熟心不應有故此釋異熟心
J33nB279_p0255c11║　也有情流轉五趣四生若無此識彼趣生體不應有
J33nB279_p0255c12║　故以前五識業所感者不遍趣生以無色界中全無
J33nB279_p0255c13║　此故意識業感雖遍趣生而不恒有唯異熟心及彼
J33nB279_p0255c14║　心所是政趣生也又契經云有色根身是有執受若
J33nB279_p0255c15║　無此識彼能執受不應有故此能受心唯異熟心轉
J33nB279_p0255c16║　識無如是義此釋受也契經云壽煖識三更互依持
J33nB279_p0255c17║　得相續住以轉識如聲風等無恒持用惟異熟有恒
J33nB279_p0255c18║　持用故立為持壽煖識此釋識也契經云諸有情類
J33nB279_p0255c19║　命終必住散心非無心定且生死時身心惛昧如睡
J33nB279_p0255c20║　無夢極悶絕時明了意識必不現前六種轉識行相
J33nB279_p0255c21║　所緣必不可知是散去有心名生死心別有一類微
J33nB279_p0255c22║　細意識行相所緣俱不可斷應知即是第八識又將
J33nB279_p0255c23║　死時由善惡業下上身分冷觸漸起若無此識彼事
J33nB279_p0255c24║　不成轉識不能執受身故此證第八識心為生死也
J33nB279_p0255c25║　又說識緣名色名色緣識如是二法展轉相依譬如
J33nB279_p0255c26║　束蘆俱時而轉彼諸轉識無力恒時執持名色恒與
J33nB279_p0255c27║　名色為緣緣者此第八識此釋緣也契經云一切有
J33nB279_p0255c28║　情皆依食住轉識不能執持身命唯其熟識是勝食
J33nB279_p0255c29║　性此釋依食也契經說住滅定者身語心行無不皆
J33nB279_p0255c30║　滅而壽煖猶在根不變壞識不離身由斯理趣住滅
J33nB279_p0256a01║　定者決定有此流注八識無想等位類此可知此釋
J33nB279_p0256a02║　滅定心也契經說心雜染故有情雜染心清淨故有
J33nB279_p0256a03║　情清淨若無此識染淨心不應有故謂染淨法因心
J33nB279_p0256a04║　而生依心而住也此識心淨染也大意這一念不悟
J33nB279_p0256a05║　便為染淨種子種子或染或淨差別不同而念念常
J33nB279_p0256a06║　不斷即名異熟異熟必定趣生落于界地所攝即便
J33nB279_p0256a07║　有執受不能離身相也而所以致受必定以地水火
J33nB279_p0256a08║　風搏成息氣之呼吸名持壽煖因所以有生相死相
J33nB279_p0256a09║　也當其投胎定緣名色如睹日光而生天見婬火而
J33nB279_p0256a10║　生人名色緣識識緣名色兩不離也及其受根決不
J33nB279_p0256a11║　能離食是始終成就根緣者俱八識為之首尾也所
J33nB279_p0256a12║　以念念不能離此藏識即住滅定而心之在染淨者
J33nB279_p0256a13║　根何能空識何以除也小乘悟不及此豈能全證涅
J33nB279_p0256a14║　槃乎。
J33nB279_p0256a15║浩浩三藏不可窮。　○執種義為執藏受薰義為所藏
J33nB279_p0256a16║　持種義為能藏頌云諸法於識藏識與法亦爾更互
J33nB279_p0256a17║　為果性亦常為因性此因緣法之無窮者也然佛法
J33nB279_p0256a18║　無多子久遠難得人直下會取直下具足萬古碧潭
J33nB279_p0256a19║　摸新月回頭還在舊樓間。
J33nB279_p0256a20║淵深七浪境為風。　○浪波元相依境風所擊則多波
J33nB279_p0256a21║　生五六七皆依八識為見分所迷則染淨法從此無
J33nB279_p0256a22║　盡則一識迷而識識之種子俱不淨矣何異七浪為
J33nB279_p0256a23║　境風所擊也一說八識現種如波境等四緣如風若
J33nB279_p0256a24║　四緣之風恒擊第八現水則常起八識現種之波矣
J33nB279_p0256a25║　如第七識緣于藏識即第七識為境緣之風觸動八
J33nB279_p0256a26║　識現行之波浪也若以前七識之現行熏此藏識即
J33nB279_p0256a27║　此現行為境界風觸動藏識種子生起現行之波浪
J33nB279_p0256a28║　也波浪無盡故云不可窮若悟此八識之性則為華
J33nB279_p0256a29║　藏界帝網珠矣。
J33nB279_p0256a30║受薰持種根身器。　○第八識為總報主能持諸法漏
J33nB279_p0256b01║　無漏種所以持種能受前七識所薰以其具四性故
J33nB279_p0256b02║　一堅住性二無記性三可熏性四與能熏和合根身
J33nB279_p0256b03║　器界原為八識所變相分之境故以心緣心即此根
J33nB279_p0256b04║　界是其所熏所持者也若以淨眼視之則此根不啻
J33nB279_p0256b05║　如唾餘所以道見聞如夢幻三界若空華。
J33nB279_p0256b06║去後來先作主公。　○人將入胎時此第八識先來然
J33nB279_p0256b07║　後前七種識次第生來前七種識所造善惡業因總
J33nB279_p0256b08║　于八識受其果報如偈云頂聖眼生天人心惡鬼腹
J33nB279_p0256b09║　旁生膝蓋離地獄腳板出此八識後去之象從染淨
J33nB279_p0256b10║　而分也昔人云纔出胞胎又入胎聖人觀此動悲哀
J33nB279_p0256b11║　幻身究竟無香潔打破畫瓶歸去來旨哉言乎。
J33nB279_p0256b12║不動地前纔捨藏。　○藏即阿賴耶茲八識以清淨等
J33nB279_p0256b13║　覺歷煖地頂地忍地世第一地歡喜地離垢地燄慧
J33nB279_p0256b14║　地難勝地遠行地歷諸地悟真如心名不動地則諸
J33nB279_p0256b15║　漏俱盡破諸結使現量比量帶質獨影俱空則內生
J33nB279_p0256b16║　之我執不行即證第九白淨識而藏纔捨也然必執
J33nB279_p0256b17║　此階級方破藏乎奘師言前五識曰圓明初發成無
J33nB279_p0256b18║　漏六云發起初心歡喜地七云極喜初心平等性八
J33nB279_p0256b19║　云大圓無垢同時發曰初心曰同時是大乘人一念
J33nB279_p0256b20║　悟入超過等覺位之階級也豈真許多淘汰所致乎。
J33nB279_p0256b21║金剛道後異熟空。　○異熟者是善惡所引果故或變
J33nB279_p0256b22║　異而熟或異時而熟異類而熟名異熟性也如本來
J33nB279_p0256b23║　共是佛我卻與佛不同是業識純熟也業至熟甘作
J33nB279_p0256b24║　眾生不甘作佛所以八種子一段貪痴千佛難救耳
J33nB279_p0256b25║　惟自肯承當能信本分事純以金剛智破我破法則
J33nB279_p0256b26║　煩惱一除併忘鑽火將淨法執者亦與之空矣。
J33nB279_p0256b27║大圓無垢同時發普照十方塵剎中。　○捨藏空異熟
J33nB279_p0256b28║　則五識與八識剎那成清淨覺更不待第二時矣良
J33nB279_p0256b29║　以現識轉識藏識即一而三即三而一故為如意珠
J33nB279_p0256b30║　即念宛然似神通藏絕無隔礙所以有時以現而引
J33nB279_p0256c01║　起藏有時以藏引起轉有時以轉引起現與藏者是
J33nB279_p0256c02║　識識各有種子而能俱現是識識各共一種子而能
J33nB279_p0256c03║　互現也余故謂體同用別即此義也然根即屬相分
J33nB279_p0256c04║　識即屬見分由見分而相生由相分而見生見相無
J33nB279_p0256c05║　根同于妄想妄想本空原是淨覺所以明不離暗識
J33nB279_p0256c06║　不離性亙古亙今人人具足無垢鏡也唯識頌云現
J33nB279_p0256c07║　前立少物謂是唯識性以有所得故非實住唯識不
J33nB279_p0256c08║　透頂說破乎唯識不明反認是相宗為自性設障豈
J33nB279_p0256c09║　不可深悲耶。
J33nB279_p0256c10║據識論眼前立不得一物則以多知漢說心說性何。
J33nB279_p0256c11║　○含血噴人也當知識識皆有悟門密以金針引我
J33nB279_p0256c12║　合筍如所謂遍行別境併善十一煩惱二十六者放
J33nB279_p0256c13║　眼看來畢竟是個什麼不得以法塵影子便認作自
J33nB279_p0256c14║　己茶飯也如以為胸中似有一物相似畢竟捨不得
J33nB279_p0256c15║　亦須放開眼看他體段畢竟存躲在甚處一一看破
J33nB279_p0256c16║　真不值我一笑矣故余謂百億塵勞及微細命根何
J33nB279_p0256c17║　殊網中吹氣匣裏藏聲乃愚者執等妙二覺以修汰
J33nB279_p0256c18║　死法束制行人縱令有悟不縛手縛腳耶雖空心不
J33nB279_p0256c19║　空境破執不破法終為醍醐毒藥只是秉金剛劍打
J33nB279_p0256c20║　頭在千佛頂上截取其頭是與慶喜尊出冤氣矣不
J33nB279_p0256c21║　然多打葛藤定為奘大師所唾棄耳。