SAT DB

0021頁, a03 行 - b03 行

T1585_.31.0021a03: 妙符理教。後開導依。有義五識自他前後不
T1585_.31.0021a04: 相續故。必第六識所引生故。唯第六識爲
T1585_.31.0021a05: 開導依。第六意識自相續故。亦由五識所引
T1585_.31.0021a06: 生故。以前六識爲開導依。第七八識自相
T1585_.31.0021a07: 續故。不假他識所引生故。但以自類爲
T1585_.31.0021a08: 開導依。有義前説未有究理。且前五識未
T1585_.31.0021a09: 自在位。遇非勝境可如所説。若自在位。如
T1585_.31.0021a10: 諸佛等於境自在。諸根互用任運決定不假
T1585_.31.0021a11: 尋求。彼五識身寧不相續。等流五識既爲決
T1585_.31.0021a12: 定染淨作意勢力引生。專注所縁未能捨
T1585_.31.0021a13: 頃。如何不許多念相續。故瑜伽説決定心
T1585_.31.0021a14: 後方有染淨。此後乃有等流眼識善不善
T1585_.31.0021a15: 轉。而彼不由自分別力。乃至此意不趣餘
T1585_.31.0021a16: 境。經爾所時眼意二識。或善或染相續而
T1585_.31.0021a17: 轉。如眼識生乃至身識應知亦爾。彼意定
T1585_.31.0021a18: 顯經爾所時眼意二識倶相續轉。既眼識時
T1585_.31.0021a19: 非無意識。故非二識互相續生。若増盛境相
T1585_.31.0021a20: 續現前。逼奪身心不能暫捨時五識身理
T1585_.31.0021a21: 必相續。如熱地獄戲忘天等。故瑜伽言若此
T1585_.31.0021a22: 六識爲彼六識等無間縁。即施設此名爲
T1585_.31.0021a23: 意根。若五識前後定唯有意識。彼論應言若
T1585_.31.0021a24: 此一識爲彼六識等無間縁。或彼應言若此
T1585_.31.0021a25: 六識爲彼一識等無間縁。既不如是故知
T1585_.31.0021a26: 五識有相續義。五識起時必有意識能引
T1585_.31.0021a27: 後念意識令起。何假五識爲開導依。無心
T1585_.31.0021a28: 睡眠悶絶等位意識斷已。後復起時藏識末
T1585_.31.0021a29: 那既恒相續。亦應與彼爲開導依。若彼用
T1585_.31.0021b01: 前自類開導。五識自類何不許然。此既不
T1585_.31.0021b02: 然彼云何爾。平等性智相應末那。初起必由
T1585_.31.0021b03: 第六意識。亦應用彼爲開導依。圓鏡智倶

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