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成唯識論演祕 (No. 1833_ 智周説 ) in Vol. 43

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T1833_.43.0886a01: 身識。不言七日已後諸識悉皆具也　
T1833_.43.0886a02: 疏。齊識退還至皆此中攝者。齊識退還具如
T1833_.43.0886a03: 義燈。復有異同如法華攝釋　不斷壞等。
T1833_.43.0886a04: 按無性攝論第三云。又如經説。阿難陀。或
T1833_.43.0886a05: 男或女。識若斷壞滅者。名色得増長廣大
T1833_.43.0886a06: 不。不也。世尊如是等此若欲離阿頼耶識。
T1833_.43.0886a07: 理不可成。釋曰。既云識壞名色不増。明爲
T1833_.43.0886a08: 縁識必相續也。相續識者即我頼耶。此等文
T1833_.43.0886a09: 義今第七證。義皆攝之
T1833_.43.0886a10: 成唯識論演祕卷第三末終
T1833_.43.0886a11:
T1833_.43.0886a12:
T1833_.43.0886a13:
T1833_.43.0886a14: 成唯識論演祕卷第四本
T1833_.43.0886a15: 　沙門智周撰　
T1833_.43.0886a16: 疏。外道笑曰愚者亦解等者。問如來説法離
T1833_.43.0886a17: 於四非。外道聞經云何起謗　答大士行化
T1833_.43.0886a18: 多益。是徒雖有少輕得利者廣。由是如來
T1833_.43.0886a19: 四非稱離　又彼外道初雖暫謗。畢竟乘此
T1833_.43.0886a20: 以爲出要。先損後益。正合化宜。是以動靜
T1833_.43.0886a21: 無非佛事　
T1833_.43.0886a22: 疏。六十六云攝食由諸句者。按彼論云。問
T1833_.43.0886a23: 若有段物亦是食耶。設是食者亦段物耶。答
T1833_.43.0886a24: 如其所應當作四句。或有段物而非是食。
T1833_.43.0886a25: 謂諸段物不能長養諸根大種。或有是食
T1833_.43.0886a26: 而非段物。謂若有觸･意思･及識。能令諸根
T1833_.43.0886a27: 大種長養。或有是食亦是段物。謂諸段物能
T1833_.43.0886a28: 令諸根大種長養。或非段物亦非是食。謂
T1833_.43.0886a29: 若有觸･意思･及識。不能長養諸根大種。如
T1833_.43.0886b01: 是所餘觸乃至識隨其所應皆作四句　
T1833_.43.0886b02: 疏。六十六説名爲觸食者。爲境能生四中觸
T1833_.43.0886b03: 食。因從果稱名觸食也。若准有宗。初未
T1833_.43.0886b04: 變壞亦得名食。除飢･渇故。故婆沙云。食
T1833_.43.0886b05: 於二時能爲食事倶得名食。一初食時能
T1833_.43.0886b06: 除飢･渇。二消化已資根･及大　有義大乘
T1833_.43.0886b07: 理實初食能除飢･渇亦得名食。義同有
T1833_.43.0886b08: 宗。瑜伽･對法且説勝食云變壞時名爲食
T1833_.43.0886b09: 也　詳曰。理雖可爾明教難違。故瑜伽云。
T1833_.43.0886b10: 若諸段物於呑咽時令心歡喜･諸根悦豫。
T1833_.43.0886b11: 當於爾時不名段食但名觸食。若受用已
T1833_.43.0886b12: 安隱消變増長喜樂。於消變時乃名段食。
T1833_.43.0886b13: 若有熟變不能長養諸根安樂。彼雖熟變
T1833_.43.0886b14: 不名段食。若諸段物於呑咽時不生歡喜。
T1833_.43.0886b15: 亦不能令諸根悦豫。當於爾時都不名
T1833_.43.0886b16: 食。文既鄭重而簡略之。何得會云就勝且
T1833_.43.0886b17: 説。又瑜伽等望長諸根資益變壞方名爲
T1833_.43.0886b18: 食。暫除飢･渇。未益諸根變壞･消化食義
T1833_.43.0886b19: 焉在。由斯理故不爲之取　問欲香･味･觸
T1833_.43.0886b20: 得有段食。色界觸有。彼立段食　答按倶
T1833_.43.0886b21: 舍論。三界分別十八界云。色界所繋唯十四
T1833_.43.0886b22: 種。除香･味境及鼻･舌識。除香･味者段食性
T1833_.43.0886b23: 故。離段食欲方得生彼。除鼻･舌識無所
T1833_.43.0886b24: 縁故。若爾觸界於彼應無如香･味境段食
T1833_.43.0886b25: 性故。彼所有觸非段食性。若爾香･味類亦
T1833_.43.0886b26: 應然。香･味離段食無別受用。觸有別用。
T1833_.43.0886b27: 持根･衣等。彼離食欲。香･味無用。有根･衣
T1833_.43.0886b28: 等故觸非無。由斯色界雖有觸塵無段
T1833_.43.0886b29: 食。餘廣問答如章･及燈　
T1833_.43.0886c01: 論。由此色處非段食者。又倶舍論第十亦釋
T1833_.43.0886c02: 色非食云。色亦可成段別飮噉。何縁非食。
T1833_.43.0886c03: 此不能益自所對根･解脱者故。夫名食者
T1833_.43.0886c04: 必先資益自根大種後乃及餘。飮噉色時
T1833_.43.0886c05: 於自根大尚不爲益。況能及餘。由彼諸
T1833_.43.0886c06: 根境各別故。有時見色生喜樂者縁色觸
T1833_.43.0886c07: 生。是食非色。又不還者･及阿羅漢解脱食
T1833_.43.0886c08: 貪。雖見種種上妙飮食而無益故。由此色
T1833_.43.0886c09: 處不名爲食　又傳經部而有兩釋。一云除
T1833_.43.0886c10: 聲四塵爲體。以聲虚疎無資用故。二云但
T1833_.43.0886c11: 用三塵爲體。色･聲變時無資用故　問聲
T1833_.43.0886c12: 及根等皆不名食。何獨簡色　答可段飮噉
T1833_.43.0886c13: 有資益者名之爲食。色可段噉有濫簡
T1833_.43.0886c14: 之。聲體虚疎。意等無段。根是所資。無飮噉
T1833_.43.0886c15: 義。無濫不簡　
T1833_.43.0886c16: 論。三意思食希望爲相者。問思者造作正因
T1833_.43.0886c17: 等相。云何今説爲希望耶　答如燈辨
T1833_.43.0886c18: 有義兩釋。初解同燈。第二釋云。由相應法
T1833_.43.0886c19: 令思於境起行希望。若爾心等與欲等倶。
T1833_.43.0886c20: 心亦應由相應之法希望爲相　答心等因
T1833_.43.0886c21: 思希望無失。如是心等與受等倶。起領納
T1833_.43.0886c22: 等皆不違理。心等皆容起多行故。然自相
T1833_.43.0886c23: 行正行非餘。故依正行心等無雜　詳曰。
T1833_.43.0886c24: 理恐未然。瑜伽･此論皆云心等所縁等同不
T1833_.43.0886c25: 同行相。故此論云心與心所同所依根。所
T1833_.43.0886c26: 縁相似。行相各別。了別･領納等作用各異故。
T1833_.43.0886c27: 亦不可言據自相説。如所縁相相分各別
T1833_.43.0886c28: 即説相似。行相有同何即不説。教既無憑
T1833_.43.0886c29: 臆斷難准。可從初釋　
T1833_.43.0887a01: 疏。五十七説令識増盛者。具如燈引。故此
T1833_.43.0887a02: 不重　
T1833_.43.0887a03: 疏。又彼通等流等者。別有四食章門廣明
T1833_.43.0887a04: 論。此四能持有情身命等者。又按婆沙百二
T1833_.43.0887a05: 十九云。食是何義。受有義。續有義。持有
T1833_.43.0887a06: 義。生有義。養有義。増有義。與此大同
T1833_.43.0887a07: 論。觸意思食至隨識有無者。有義但應説
T1833_.43.0887a08: 依六識有無。七･八二識既非共有。今對他
T1833_.43.0887a09: 宗陳共許義。故不應言隨七･八也　詳
T1833_.43.0887a10: 曰。觀前文勢。明自宗致無對他意。依七･
T1833_.43.0887a11: 八識辨隨自言想亦何咎。若言前文並對
T1833_.43.0887a12: 於他故除七･八。辨識食體亦應但六。如何
T1833_.43.0887a13: 即云第八爲體。由此定委前文是自對七･
T1833_.43.0887a14: 八言。理無爽矣　
T1833_.43.0887a15: 疏。雖現在者至得成正因者。釋伏難也。難
T1833_.43.0887a16: 云。若非現在即非是食。豈諸現在即皆是
T1833_.43.0887a17: 食。現在即是食量因故。故此答生。思可解
T1833_.43.0887a18: 也　
T1833_.43.0887a19: 論。亦不可執至有漏種故者。正釋如疏。復助
T1833_.43.0887a20: 釋云。他救意云。即無漏識持有漏種。即以
T1833_.43.0887a21: 所持漏種爲食。斯亦何過。故牒破云。無漏
T1833_.43.0887a22: 既不持有漏種。有漏種無食亦不立。若不
T1833_.43.0887a23: 爾者。前已難彼無漏非食。何煩此難。義無
T1833_.43.0887a24: 別故。若言約彼持種有別爲後難者。豈唯
T1833_.43.0887a25: 望於持種名食。故知彼取漏種爲食。設彼
T1833_.43.0887a26: 本宗不立斯義。假叙彼計。彼轉計之理倶
T1833_.43.0887a27: 無爽　問無漏違漏。不許無漏持有漏種。
T1833_.43.0887a28: 漏違無漏。應因第八不持無漏　答現無
T1833_.43.0887a29: 漏法正破有漏故。不得以無漏持漏。無
T1833_.43.0887b01: 漏法種既非能治。故因本識持無漏種　
T1833_.43.0887b02: 論。身語心行等者。問定心･語寂。二行可無。
T1833_.43.0887b03: 云何而無身行息耶　答依毘婆沙論二十
T1833_.43.0887b04: 六云。有四縁故身行方轉。一謂入出息所
T1833_.43.0887b05: 依身。二風道通。謂口･鼻等。三毛孔開。四依
T1833_.43.0887b06: 息地麁心現前。於四縁中若隨闕一身行
T1833_.43.0887b07: 不轉。如生欲界羯剌藍･頞部談･閉戶･鍵
T1833_.43.0887b08: 南四位之中。但有第四麁心現前。無前三
T1833_.43.0887b09: 事故息不轉。鉢羅奢佉等位根形具足。四事
T1833_.43.0887b10: 具故方有息轉。如生欲界及下三定入無
T1833_.43.0887b11: 心定及無色定。雖有前三無有第四故息
T1833_.43.0887b12: 不轉。入第四定雖有前二。然無後二。息
T1833_.43.0887b13: 亦不轉。又入出息依麁心轉。第四靜慮已
T1833_.43.0887b14: 上諸地。心極微細故息不轉　又順正理云。
T1833_.43.0887b15: 入第四定身無毛孔。以彼等持極淳厚故。
T1833_.43.0887b16: 引第四定大種遍身。即由此縁尊者世友
T1833_.43.0887b17: 説。入彼定身毛孔合。入漏･無漏定皆如是
T1833_.43.0887b18: 　若生第四定起下三定及欲界心。雖有
T1833_.43.0887b19: 第一･第二･及第四縁。闕第三縁故息不轉。
T1833_.43.0887b20: 起自地心及無色心並無心定。雖有初二
T1833_.43.0887b21: 無後二事故息不轉。若生無色四事倶無
T1833_.43.0887b22: 故息不轉。所以滅定身行亦無。准大乘義
T1833_.43.0887b23: 身行不轉。更同有宗。亦應無失　
T1833_.43.0887b24: 疏。然欲出經同法爲例等者。而壽不滅亦不
T1833_.43.0887b25: 離煖。此是同法。擧此爲喩而例識體在
T1833_.43.0887b26: 定令有。心行等者文同來爾　
T1833_.43.0887b27: 疏。成業論至如彼論等者。下滅定中疏已引
T1833_.43.0887b28: 訖。此故不重　
T1833_.43.0887b29: 疏。應是重生者。死而復生　
T1833_.43.0887c01: 論。諸定皆無五識身故者。問此因豈非自隨
T1833_.43.0887c02: 一過。下許定中耳聞聲故　答今隨他宗。
T1833_.43.0887c03: 下依自義。以小乘者出定聞聲。又疏作量
T1833_.43.0887c04: 　有義破云。疏説此因依悶絶等有不定
T1833_.43.0887c05: 者。此義不然。立宗若云應一切定皆名無
T1833_.43.0887c06: 心定。悶絶等位非無心定。可説前因有不
T1833_.43.0887c07: 定過。宗法之中既無定字故無不定　詳
T1833_.43.0887c08: 曰。直觀言陳似如所斥。若尋意許疏旨精
T1833_.43.0887c09: 遠。謂定無心。非定無心。而是差別。因不言
T1833_.43.0887c10: 定。即悶絶等。因於彼轉。與意許宗便成不
T1833_.43.0887c11: 定。因致定言斯過方遣。故義然也　
T1833_.43.0887c12: 疏。今應助難至名爲心行滅者。此難意云。定
T1833_.43.0887c13: 云無心及心行滅。無心即據五名無心。心
T1833_.43.0887c14: 行滅言亦應但約五識相應受･想等説
T1833_.43.0887c15: 又云然有心所至滅言等故者。重成難意。
T1833_.43.0887c16: 以彼二家心行滅言皆據第六不依五識。
T1833_.43.0887c17: 故知滅識不約五言　
T1833_.43.0887c18: 論。或此位至非第六識者。有義疏所作量有
T1833_.43.0887c19: 自語過。故但應言滅定位識非第六識
T1833_.43.0887c20: 詳曰。疏既云汝。明簡斯失。不爾汝言復何
T1833_.43.0887c21: 所用。下第四量雖亦破之。亦同此釋　問
T1833_.43.0887c22: 他亦以此壽･煖爲喩。難大乘宗滅定第八
T1833_.43.0887c23: 應非是識。自既有違何責他過　答我壽
T1833_.43.0887c24: 煖識不即不離。應非識宗於壽等喩而不
T1833_.43.0887c25: 轉也。不可相例　
T1833_.43.0887c26: 疏。彼亦自説自位無識行相等者。雖有識
T1833_.43.0887c27: 體但無行相。以微細故。長連讀之。若不
T1833_.43.0887c28: 爾者他許定中而有識故。何得説云自位
T1833_.43.0887c29: 無識　
T1833_.43.0888a01: 疏。於靜慮無色修行勝故者。習此等定。受想
T1833_.43.0888a02: 等法有勝功用　
T1833_.43.0888a03: 論。若無心所至離心所故者。有説無餘涅槃
T1833_.43.0888a04: 爲喩。彼宗滅定既許有心。餘無心位亦應
T1833_.43.0888a05: 爾故。故成業云。諸無心位亦有心耶。應如
T1833_.43.0888a06: 一類經爲量者所許細心彼位猶有。故不
T1833_.43.0888a07: 應以悶絶爲喩　有義若爾因成不定。悶
T1833_.43.0888a08: 絶等位心所無故。故應合成。滅盡等位應
T1833_.43.0888a09: 無意識。無大地心所故。如眼等識不行位
T1833_.43.0888a10: 中。或無餘依亦得爲喩。或死屍等爲喩亦
T1833_.43.0888a11: 得　詳曰。前數破無細意識。已悶絶等喩亦
T1833_.43.0888a12: 何有失。又破無餘喩有不定理如所明。
T1833_.43.0888a13: 若以眼等識不行位而爲喩者。理亦不定。
T1833_.43.0888a14: 獨意識轉亦是眼等不行位故。今取屍喩
T1833_.43.0888a15: 成諸無心位第六無。雖餘無心非是所諍。
T1833_.43.0888a16: 爲止不定爲宗無失　
T1833_.43.0888a17: 疏。如無表色非有質礙者。此救意云。質礙名
T1833_.43.0888a18: 爲色無表無礙尚名色。心法雖相應。縱不
T1833_.43.0888a19: 相應亦心法。若不相應即非心。應無質
T1833_.43.0888a20: 礙即非色　
T1833_.43.0888a21: 疏。然除眠悶絶者。以薩婆多不許眠等無
T1833_.43.0888a22: 心位攝對共許者所以除之
T1833_.43.0888a23: 疏。以無所厭故至心王猶在者。衆釋此文
T1833_.43.0888a24: 明除眠悶之所以故。今釋不爾。但辨無想
T1833_.43.0888a25: 等無心也　言以無所厭故者。擧彼由
T1833_.43.0888a26: 無所厭心所顯心亦無　言有所厭心所
T1833_.43.0888a27: 心便不滅者。翻成於前無所厭所心滅所
T1833_.43.0888a28: 以　言非不厭故心王猶在者。釋外伏難。
T1833_.43.0888a29: 外伏難云。心所是所厭彼位可言無。心王既
T1833_.43.0888b01: 非厭。彼處應猶在。故乃釋云。非是不厭即
T1833_.43.0888b02: 令其在。以心所無故隨同滅　
T1833_.43.0888b03: 論。心雜染故等者。雖維摩經亦有此文。今
T1833_.43.0888b04: 引阿含。以維摩經非共許故　
T1833_.43.0888b05: 疏。言心染故有情染等如瑜伽五十四者。按
T1833_.43.0888b06: 彼論云。由所潤識能取能滿當來内身。
T1833_.43.0888b07: 由此展轉能取能滿。不能棄捨諸異生性。
T1833_.43.0888b08: 以於内身能求滿故。於流轉中相續決定
T1833_.43.0888b09: 　又云。又由彼識永清淨故不待餘因。任
T1833_.43.0888b10: 運自然入於寂滅。此識相續究竟斷故。於十
T1833_.43.0888b11: 方界不復流轉。於命及死不希求故名永
T1833_.43.0888b12: 離欲　釋曰。前由心染有情雜染。後由心
T1833_.43.0888b13: 淨有情解脱　
T1833_.43.0888b14: 論。謂染淨以心爲本等者。疏有四釋。餘有
T1833_.43.0888b15: 五釋。具如餘辨　有義復釋。謂染淨法以心
T1833_.43.0888b16: 爲本。有漏･無漏･有爲･無爲總句。然應説心
T1833_.43.0888b17: 有染･淨二。有漏染心通漏･無漏･有爲･無爲
T1833_.43.0888b18: 總合爲本。無漏淨心但與無漏有爲･無爲
T1833_.43.0888b19: 爲其根本。非有漏本。因心而生。合釋有
T1833_.43.0888b20: 漏･無漏現行因染心生。以心爲本。別釋
T1833_.43.0888b21: 無漏現行諸法因淨心生亦心爲本。淨心
T1833_.43.0888b22: 不生有漏法故。依心住故者。合釋有漏･
T1833_.43.0888b23: 無漏本有種子依染心住。故心爲本。別釋
T1833_.43.0888b24: 無漏本有種子依淨心住故心爲本。心受
T1833_.43.0888b25: 彼熏持彼種故者。合釋有漏･無漏新熏種
T1833_.43.0888b26: 子染心爲本。別釋無漏新熏種子淨心爲
T1833_.43.0888b27: 本。淨第八心雖不受熏。因位曾熏果持
T1833_.43.0888b28: 種故。前後二疏雖有多釋。義皆不具。未
T1833_.43.0888b29: 方此解。並無淨心爲本等故　詳曰。觀
T1833_.43.0888c01: 經文云心雜染故有情雜染。但約有情不
T1833_.43.0888c02: 依佛説。若兼佛者即不應云有情等也。
T1833_.43.0888c03: 而如來者非有情故。故前説云唯依取蘊
T1833_.43.0888c04: 建立有情。佛無有漏非有情攝。論既釋
T1833_.43.0888c05: 經。應同經意。若云示現稱有情者。亦爲
T1833_.43.0888c06: 不可。准論釋經染･淨二門破他申自。皆
T1833_.43.0888c07: 並不言佛果淨識。故知二疏善悟奧旨。又
T1833_.43.0888c08: 設兼據淨心釋者。亦成繁見。何所以者。言
T1833_.43.0888c09: 心爲本。即是染･淨有爲･無爲之總句也。後
T1833_.43.0888c10: 復對彼因心而生。復云以心爲本。別釋無
T1833_.43.0888c11: 漏現行諸法因淨心生亦心爲本。前既言
T1833_.43.0888c12: 總後何云別。若言據彼別淨心説。若爾別
T1833_.43.0888c13: 染何不是彼別染本耶。若許是者。云何不
T1833_.43.0888c14: 是別釋染現。又若別釋容有斯理。但一釋
T1833_.43.0888c15: 中何得矛楯。餘准此非　
T1833_.43.0888c16: 論。若無此識至皆應無因者。無著本論具如
T1833_.43.0888c17: 疏引　無性釋云。從無想等者。從上界沒
T1833_.43.0888c18: 來生欲界。爾時煩惱等者。謂貪･嗔等。所染
T1833_.43.0888c19: 初識者。謂續生時生有初識。爾時自地一切
T1833_.43.0888c20: 煩惱所染汚故　問何故擧彼無想沒耶。
T1833_.43.0888c21: 豈餘處沒有識持種　答有兩釋。一如燈
T1833_.43.0888c22: 辨。一云按正法念處經･及倶舍論。北欝單
T1833_.43.0888c23: 越定有生天後報之業。無想諸天定有欲界
T1833_.43.0888c24: 後報業也。餘地不定。所以偏説　
T1833_.43.0888c25: 論。無染心後等者。無著本論如疏所明。無性
T1833_.43.0888c26: 解者今亦略叙。對治煩惱等者。謂如最初預
T1833_.43.0888c27: 流果･向。見斷煩惱對治道生。一切世間餘識
T1833_.43.0888c28: 已滅。爾時若離阿頼耶識。修斷煩惱所有隨
T1833_.43.0888c29: 眠何所依住。非對治識帶彼種子應正道
T1833_.43.0889a01: 理。由此對治識自性解脱故者。即是自性極
T1833_.43.0889a02: 清淨義。與煩惱不倶等者。能治･所治互相
T1833_.43.0889a03: 違故。猶如明･闇。復於後時等者。謂見道後
T1833_.43.0889a04: 修道位中。餘文可解　
T1833_.43.0889a05: 論。若無此識持業果種等者。無著攝論疏中
T1833_.43.0889a06: 粗引。無性等釋疏蓋不言。令初學者馳迴
T1833_.43.0889a07: 難進。今本及釋取要引之。冀諸習徒無滯
T1833_.43.0889a08: 略漏　無著論云。若有於此非等引地沒已
T1833_.43.0889a09: 生時。依中有位意起染汚意識結生相續。
T1833_.43.0889a10: 此染汚意識於中有中滅。於母胎中識羯
T1833_.43.0889a11: 羅藍更相和合。若即意識與彼和合。既和合
T1833_.43.0889a12: 已依止此識。於母胎中有意識轉。若爾即
T1833_.43.0889a13: 應有二意識於母胎中同時而轉　無性
T1833_.43.0889a14: 釋云。非等引地所謂欲界　沒即是死　依
T1833_.43.0889a15: 中有位者。謂依死･生二有中間　起染汚
T1833_.43.0889a16: 者。與愛恚倶有顛倒故。釋曰。男女互於父
T1833_.43.0889a17: 母之處起貪恚也　言意識者。餘識爾時
T1833_.43.0889a18: 久已沒故。釋曰。餘眼等識中有末位而久已
T1833_.43.0889a19: 滅。唯意識在。中有初中六識皆有　連持生
T1833_.43.0889a20: 故名爲相續　攝受生故名爲結生。此染
T1833_.43.0889a21: 汚意識者。縁生有故。釋曰。父母不淨是識
T1833_.43.0889a22: 託處。説名爲生。縁此不淨謂爲己有而
T1833_.43.0889a23: 生貪愛。或縁當生有果起愛故得潤生
T1833_.43.0889a24: 於中有中滅者。此若不滅無生有故　於母
T1833_.43.0889a25: 胎中等者。謂此滅時於母胎中有異熟識
T1833_.43.0889a26: 與其赤･白同一安･危令相和雜成羯羅藍。
T1833_.43.0889a27: 釋曰識與赤･白損益共倶和雜成身　若即
T1833_.43.0889a28: 意識者。謂此若非阿頼耶識　既和合已者。
T1833_.43.0889a29: 謂受生已　依止此識者。依異熟識。釋曰
T1833_.43.0889b01: 細意識也　有意識轉者。有別轉識。謂與
T1833_.43.0889b02: 信等･貪等相應。樂苦受倶分別意識後後位
T1833_.43.0889b03: 轉。釋曰三性三受並皆易了。從初受生乃
T1833_.43.0889b04: 至老時。此分別意展轉而起。故言後後位
T1833_.43.0889b05: 轉　有二意識轉等者。謂異熟體有情本
T1833_.43.0889b06: 事。不待今時加行而轉無記意識。及可了
T1833_.43.0889b07: 知所縁行相樂･苦受等相應意識。是二意識。
T1833_.43.0889b08: 釋曰。異熟識者即細意識。可了知識。即麁
T1833_.43.0889b09: 意識　應一身中一時而轉。然不應許。經
T1833_.43.0889b10: 相違故。如是頌言。無處無容非前非後同
T1833_.43.0889b11: 身同類二識並生。釋曰。外人救云。二並何違。
T1833_.43.0889b12: 故引經難。經意説云。無受身處。無容道
T1833_.43.0889b13: 理。非約前後。同一身中同類二識一時並生
T1833_.43.0889b14: 　又不應許此二是一。自性別故。釋曰。外
T1833_.43.0889b15: 又救云。此之二識體同義分。其體是一亦不
T1833_.43.0889b16: 違經無同類並。故今破云。自性別故如眼
T1833_.43.0889b17: 等五識　又異熟識不應間斷。結相續已後
T1833_.43.0889b18: 應餘處更結生故。釋曰。外又救云。和合意
T1833_.43.0889b19: 識別生意識前後間起。亦不違經無同類
T1833_.43.0889b20: 並。故復破云。和合識體許是異熟。若間生者
T1833_.43.0889b21: 體便間斷。若爾後續應名更生。故量破云。
T1833_.43.0889b22: 和合意識不應間生。許是異熟故。猶如報
T1833_.43.0889b23: 色　又異熟體唯恒相續更無異趣。釋曰。外
T1833_.43.0889b24: 復救云。何妨報色不斷。異熟心斷。復此破
T1833_.43.0889b25: 云。因同於前。命根爲喩。逐難粗釋。餘易不
T1833_.43.0889b26: 論　
T1833_.43.0889b27: 疏。又若從此沒至定不可得者。此無著文
T1833_.43.0889b28: 無性釋云。如是已辨於欲界中若離阿頼
T1833_.43.0889b29: 耶識結生相續不成。於色･無色亦不得成
T1833_.43.0889c01: 今當顯示。若從此沒等者。是欲界死上生時
T1833_.43.0889c02: 義。由非等引等者。謂與彼地貪定味等煩
T1833_.43.0889c03: 惱相應　釋曰。於上二界縁定起愛方得
T1833_.43.0889c04: 潤生　離異熟識餘種子體定不可得者。
T1833_.43.0889c05: 非欲&T072158;沒心有彼種子體。生滅不倶故　釋
T1833_.43.0889c06: 曰。而外救云。於彼欲&T072158;沒心之中。有彼定
T1833_.43.0889c07: 地染心種子。故有斯破。定散二心不倶生
T1833_.43.0889c08: 故。不成熏習故。下心中無上染種　又云。
T1833_.43.0889c09: 非定地生心爲彼種子體。即於一心種有
T1833_.43.0889c10: 種性不相應故　釋曰。外又救云。即定生心
T1833_.43.0889c11: 爲彼種體。故此破云。種者是因。有種是果。
T1833_.43.0889c12: 此果含種故名有種。於生刹那因果倶有
T1833_.43.0889c13: 理不相應。雖大乘宗因果倶有。就彼宗難
T1833_.43.0889c14: 亦不相違　又云。非餘生中先所獲得色
T1833_.43.0889c15: &T072158;等心爲種子體。持彼熏習餘識無故　釋
T1833_.43.0889c16: 曰。外又救云。過去生中得色界心爲彼種
T1833_.43.0889c17: 子斯有何失故牒非之。汝無能持彼種之
T1833_.43.0889c18: 識。何有所持種子體耶　又云。非色相續
T1833_.43.0889c19: 爲種子體無因縁故　釋云。外又救云。過
T1833_.43.0889c20: 去熏習依色根中爲今時種。復叙斥云。無
T1833_.43.0889c21: 因縁言而有三釋。一下界根非上心因。二
T1833_.43.0889c22: 下色中無上地種。三持種者體必所熏。色根
T1833_.43.0889c23: 無彼所熏因縁。故無彼種。言因縁者即道
T1833_.43.0889c24: 理也　
T1833_.43.0889c25: 論。異類法後至亦應無因者。無著論文具如
T1833_.43.0889c26: 疏引　無性解云。即無色界無漏心生世間
T1833_.43.0889c27: 心滅。彼趣所攝異熟無故。不由功用自然
T1833_.43.0889c28: 應得無餘涅槃。能治現前一切所治皆永斷
T1833_.43.0889c29: 故　又釋滅二趣等云。生第一有欲斷
T1833_.43.0890a01: 彼地諸煩惱時。想微劣故自地無道。無所有
T1833_.43.0890a02: 處地明利故起彼無漏心現在前。爾時二趣
T1833_.43.0890a03: 倶應滅離。謂第一有･無所有處二趣滅離。爾
T1833_.43.0890a04: 時有情應成死滅。二趣所依倶無有故。非
T1833_.43.0890a05: 無漏法是趣所攝。是不繋故。對治趣故
T1833_.43.0890a06: 問准攝論難滅二趣失。此論乃責後起無
T1833_.43.0890a07: 因。二論既殊。何得引彼而證於此　答揚
T1833_.43.0890a08: 文廢旨似乎涇･渭。取理長披誠同水乳。彼
T1833_.43.0890a09: 論本意責無本識善染無種。無種即是無
T1833_.43.0890a10: 因異名。乘斯便責滅離二趣。故本論云。復
T1833_.43.0890a11: 次生無色界若離一切種子異熟識染汚･
T1833_.43.0890a12: 善心應無種子。染汚･善心應無依持。次下
T1833_.43.0890a13: 方責應滅二趣。故知兩論實乃同也。取證
T1833_.43.0890a14: 無失　
T1833_.43.0890a15: 疏。且復業中者。論中前來雙破果･業。下唯
T1833_.43.0890a16: 斥業而廢於果。故云且復生起下文
T1833_.43.0890a17: 論。又行縁識應不得成等者。無性攝論如燈
T1833_.43.0890a18: 具辨　世親釋云。業爲縁識不相應者。謂
T1833_.43.0890a19: 福･非福･及不動行生已謝滅。若不信有阿
T1833_.43.0890a20: 頼耶識當於何處安立熏習。如六識身不
T1833_.43.0890a21: 能任持所有熏習　釋曰。明頼耶無無持
T1833_.43.0890a22: 種識。即行熏識名縁不成　問經部識支
T1833_.43.0890a23: 剋體取何　答依二攝論相傳三釋。一云
T1833_.43.0890a24: 三業所熏能持種識以爲識支。二云所持業
T1833_.43.0890a25: 種以爲識支。三云能持種識及所持種皆爲
T1833_.43.0890a26: 識支。或説結生染識亦是　有義斷云。雖有
T1833_.43.0890a27: 三釋唯取種子爲識支者以之爲正。然
T1833_.43.0890a28: 同大乘取名言種爲識支者以爲正。故倶
T1833_.43.0890a29: 舍論説同類因所行與等流果功能將爲識
T1833_.43.0890b01: 支正相當故　詳曰。若唯種者即第二釋。此
T1833_.43.0890b02: 論下云。業種爲識非剋實體。云何斷言同
T1833_.43.0890b03: 大乘正。若言取彼第三釋者。第三既取能
T1833_.43.0890b04: 所二持。云何斷言唯種正耶。進退有違恐
T1833_.43.0890b05: 筆誤也。又依倶舍似有種義。若依攝論種
T1833_.43.0890b06: 相難明。故無性云。謂行爲縁貪等倶生眼等
T1833_.43.0890b07: 諸識許爲識支　又云。許續生識爲識支
T1833_.43.0890b08: 者。此亦不然。按斯兩文牒彼宗計。識支但
T1833_.43.0890b09: 現。世親亦現。文如前引　今應説云。據大
T1833_.43.0890b10: 小乘合爲三釋。依無性論二文不同即爲
T1833_.43.0890b11: 兩釋。並依現説。准倶舍文。復爲一釋。但依
T1833_.43.0890b12: 種説。文如上引　或爲四釋第四通取種･
T1833_.43.0890b13: 現爲支。如世親論文言總故義可通也。文
T1833_.43.0890b14: 如前云。審觀可悉　
T1833_.43.0890b15: 論。時分懸隔等者。有助論主更難彼云。欲･
T1833_.43.0890b16: 色界有色。行感可名縁。無色界色無。如何
T1833_.43.0890b17: 云感色　
T1833_.43.0890b18: 疏。色果在未來至八萬劫等者。問縱果未來
T1833_.43.0890b19: 何得去因許多劫耶　答若生報業果未
T1833_.43.0890b20: 必遙。若後報業果遠何感。如受非想八萬
T1833_.43.0890b21: 劫已後方受彼人趣等報。報望昔因隔八
T1833_.43.0890b22: 萬劫豈匪遠耶　問生報之業如謗滅等。
T1833_.43.0890b23: 果既不遙應名行縁　答略爲二釋。一但
T1833_.43.0890b24: 言懸故不得爲縁。非許近者即成縁義。
T1833_.43.0890b25: 遮他論故。二縱生報業因果異世。道理疎
T1833_.43.0890b26: 遠。亦名懸隔。縱無其遠有隔非縁。第二釋
T1833_.43.0890b27: 善　若爾自宗如何　答有所感識斯有何
T1833_.43.0890b28: 過　
T1833_.43.0890b29: 疏。如外法等非異熟因者。擧喩釋成。既汝行
T1833_.43.0890c01: 支由懸隔故不能感果。應同外法不得
T1833_.43.0890c02: 名爲異熟之因　
T1833_.43.0890c03: 論。此不成故後亦不成者。按無性云。取爲
T1833_.43.0890c04: 縁有亦不相應者。謂熏習位諸業種子。異
T1833_.43.0890c05: 熟現前轉名爲有。或復轉得生果功能故
T1833_.43.0890c06: 説名有。行所熏識若不成就。何處安立彼
T1833_.43.0890c07: 業種子。而復得言生果現前轉名爲有。釋
T1833_.43.0890c08: 謂異熟果將現前故名現前也。或因現前有
T1833_.43.0890c09: 感果能。勢力成熟而異前位名爲異熟
T1833_.43.0890c10: 問隣次相望縁亦不成。何意越言取縁於
T1833_.43.0890c11: 有　答攝論意明業染之義。有有業種。餘
T1833_.43.0890c12: 支不然。故不明也　或擧前後以示方隅。
T1833_.43.0890c13: 前釋爲正　
T1833_.43.0890c14: 疏。非但説所縁而無依等者。非以頌文但
T1833_.43.0890c15: 説第八有所縁境不説所依。即云第八無
T1833_.43.0890c16: 所依法。理實有故。不説所以如疏具云
T1833_.43.0890c17: 疏。意名無有義者。疏主取彼明意文意以
T1833_.43.0890c18: 爲其句。非彼論中有此全語。故彼論中廣
T1833_.43.0890c19: 明其意而立理云。謂若不説有染汚意。
T1833_.43.0890c20: 於一切時義不符順　疏云無有即牒彼
T1833_.43.0890c21: 論不説有意　義即牒彼義不符順　心
T1833_.43.0890c22: 體第三。如前具引　
T1833_.43.0890c23: 疏。又若無七至依八現種者。此據護法五必
T1833_.43.0890c24: 依七。由下具明此不顯説　
T1833_.43.0890c25: 疏。依瑜伽至説無量名等者。按彼論云。問
T1833_.43.0890c26: 諸心･心法凡有幾種差別名耶。答有衆多
T1833_.43.0890c27: 名。謂有所縁･相應･有行･有所依等無量差
T1833_.43.0890c28: 別。問何故眼等亦有境界。而但説彼名有
T1833_.43.0890c29: 所縁。非眼等耶。答由彼眼等離所取境亦
T1833_.43.0891a01: 得生起。心與心法則不如是。問何故名相
T1833_.43.0891a02: 應。答由事･處･時･所作等故。問何名有行。
T1833_.43.0891a03: 答於一切所縁作無量種差別行相轉故
T1833_.43.0891a04: 釋同縁一質相雖相似。見行各殊。名差別
T1833_.43.0891a05: 轉　問何故名有所依。答由一種類託衆
T1833_.43.0891a06: 所依差別轉故。雖有爲法無無依者。然非
T1833_.43.0891a07: 此中所説依義。唯恒所依爲此量故　釋有
T1833_.43.0891a08: 兩家。一云如一眼識託三根生。謂眼等一･
T1833_.43.0891a09: 次第滅意･及以末那。雖有爲下而釋伏難。難
T1833_.43.0891a10: 意可知。今約根依色非依根。所以不得
T1833_.43.0891a11: 名有所依。二云相應王･所名一種類。如眼
T1833_.43.0891a12: 王･所同託眼根　詳曰。二互不足。前家闕
T1833_.43.0891a13: 釋種類之言。明衆所依理亦不盡。後家不
T1833_.43.0891a14: 辨衆所依義。今者應云。如眼等識倶有依
T1833_.43.0891a15: 根總有四種。謂同境･分別･染淨･根本。如此
T1833_.43.0891a16: 論中護法所説。以依非一名衆所依。論意
T1833_.43.0891a17: 唯依倶有根説。不得取彼無間滅依顯心
T1833_.43.0891a18: 王･所。簡彼色等名一種類　問七･八二識
T1833_.43.0891a19: 依何言衆　答從多而説　或彼心所依亦
T1833_.43.0891a20: 名衆。衆非一義。兼自心王依成二故。王･所
T1833_.43.0891a21: 同類。故總合言託衆所依　
T1833_.43.0891a22: 疏。然彼言所依總有三種等者。彼瑜伽第
T1833_.43.0891a23: 一･及唯識論由隔所引。五十五後故言彼
T1833_.43.0891a24: 也。乍觀似彼五十五文　問心･心所起三依
T1833_.43.0891a25: 恒定。何得説云三中合説不恒不定　答
T1833_.43.0891a26: 略爲兩釋。一云依下諸師釋倶有依。除護
T1833_.43.0891a27: 法外有通恒定不恒不定名爲所依。非據
T1833_.43.0891a28: 因縁･及等無間有不恒等。二云依下正義
T1833_.43.0891a29: 具四義者方名所依。等無間縁闕決定等。
T1833_.43.0891b01: 無時不依名爲決定雖由之生世既不同。
T1833_.43.0891b02: 不得名爲無時不依　又云恒者倶轉之
T1833_.43.0891b03: 義。既是過去恒義便無。其因縁依有不恒
T1833_.43.0891b04: 定。如現熏種是種因縁。然後現無而種不
T1833_.43.0891b05: 絶。故非恒定。亦非所依。疏總相談不恒不
T1833_.43.0891b06: 定。亦無有失。二義倶得後釋順疏　有義
T1833_.43.0891b07: 斥疏恒不等已自會五十五･及唯識云。故
T1833_.43.0891b08: 但應言依有二種。謂種及現。瑜伽且依現
T1833_.43.0891b09: 行者説。現依有二。倶有･無間。彼論且約倶
T1833_.43.0891b10: 有依説。但由言略無別所由。此論具明通
T1833_.43.0891b11: 擧三種　詳曰。疏之所云恒不恒等。如前
T1833_.43.0891b12: 兩釋過亦無有。斷言依二恐乃雷同。此論･
T1833_.43.0891b13: 彼論皆言所依不言依故。若言依者一切
T1833_.43.0891b14: 皆許種･現皆是。更何須會。若言依與所依
T1833_.43.0891b15: 無異。豈不違下護法所明。由此故知伽五
T1833_.43.0891b16: 十五正明所依。此論眞･假而兼説也。不可
T1833_.43.0891b17: 以彼廣略會之　
T1833_.43.0891b18: 疏。現望種子應無此依者。現行熏種雖是種
T1833_.43.0891b19: 依體既是現。故不得名爲種子也。若言因
T1833_.43.0891b20: 縁理即可攝。有疏本云。種望種子種字誤
T1833_.43.0891b21: 也。何以知者。答後種既託前種而起。何得
T1833_.43.0891b22: 云無。故知誤也　有義彈云。非但此論説
T1833_.43.0891b23: 心･心所名有所依。彼瑜伽論亦説眼等識
T1833_.43.0891b24: 有三種所依。既彼此論皆説心等名有所
T1833_.43.0891b25: 依。不説種子能有所依。名種子依有何過
T1833_.43.0891b26: 失。此中不欲釋因縁故。故下廣文言種依
T1833_.43.0891b27: 也。如増上縁依非攝一切増上縁盡此亦
T1833_.43.0891b28: 應爾。不攝一切因縁因縁盡也　詳曰。
T1833_.43.0891b29: 雖本欲明心等所依。及列釋中據寛立
T1833_.43.0891c01: 號。何以明者。即此論云。諸有爲法皆託此
T1833_.43.0891c02: 依。故知據遍。若唯約心。何不説云諸心･心
T1833_.43.0891c03: 所皆託此依言諸有爲。又疏若云三依一
T1833_.43.0891c04: 一攝因縁盡。可如所責。但云初依依寛
T1833_.43.0891c05: 立號。何得以彼増上縁例。故知疏斷實無
T1833_.43.0891c06: 其咎　
T1833_.43.0891c07: 疏。若爾倶時至王是所依者。此問答意種･現
T1833_.43.0891c08: 倶時非増上縁置増上簡。同時心所既是
T1833_.43.0891c09: 増上。更無別簡應得名爲増上縁依　夫
T1833_.43.0891c10: 倶有依要有主義。所既非主不簡無失
T1833_.43.0891c11: 有義彈云。此亦不然。由倶有名有前濫故
T1833_.43.0891c12: 説増上言者。根種望現業種子等及扶根塵
T1833_.43.0891c13: 等應是此依。既同有濫如何偏責。故於尊
T1833_.43.0891c14: 教不應顯失　詳曰。濫有親疎。親難辨故
T1833_.43.0891c15: 可須簡之。疎者易知不假分別。故下淨月
T1833_.43.0891c16: 種･現相例爲倶有也。又疏但明兩倶寛狡
T1833_.43.0891c17: 對望有差。何處有顯慈尊過處搆虚指
T1833_.43.0891c18: 斥　
T1833_.43.0891c19: 疏。唯種相似者。唯現倶種似倶有依。所等不
T1833_.43.0891c20: 似。増上縁言故簡種也　
T1833_.43.0891c21: 疏。故復簡之如下當辨者。下淨月云。既許現
T1833_.43.0891c22: 識以種爲依等文是也　
T1833_.43.0891c23: 疏。設如小乘至無増上者。問若依自義三依
T1833_.43.0891c24: 並無。既假同他。何但有二。倶舍頌云。心･心
T1833_.43.0891c25: 所由四。二定但由三。三者四中除所縁縁。
T1833_.43.0891c26: 故不唯二　答非増上縁皆倶有依。雖有
T1833_.43.0891c27: 増上無倶有依亦無失也　問不相應據
T1833_.43.0891c28: 自三無。何故前云諸有爲法皆託此因。豈
T1833_.43.0891c29: 不相應非有爲耶　答有義依他實法而得
T1833_.43.0892a01: 生故説從因生。非別生也　詳曰。或依有
T1833_.43.0892a02: 法多分而言　
T1833_.43.0892a03: 論。無種已生集論説故者。按對法云。無種
T1833_.43.0892a04: 已生者。謂最後蘊。釋無種已生是本論也。謂
T1833_.43.0892a05: 最後蘊是釋論也。今難陀師取彼論意以之
T1833_.43.0892a06: 爲證。彼意云何。難陀釋云。二乘無學隣無
T1833_.43.0892a07: 餘心名最後蘊。生此蘊種已入過去名爲
T1833_.43.0892a08: 無種。所生法在。名爲已生。既因已滅而果現
T1833_.43.0892a09: 在。明知因果時必不同　
T1833_.43.0892a10: 疏。此中文略者。不引彼釋最後蘊文故稱
T1833_.43.0892a11: 略也　
T1833_.43.0892a12: 疏。今釋家取以爲證者。即難陀師名爲釋家。
T1833_.43.0892a13: 取彼論意以爲證也　
T1833_.43.0892a14: 疏。或有眼非眼界等者。如燈第一。故不引
T1833_.43.0892a15: 也　
T1833_.43.0892a16: 疏。此前後倶者。前後體有名爲倶有。非倶
T1833_.43.0892a17: 時有名倶有也　
T1833_.43.0892a18: 疏。此時闕縁等者。無縁更生後念之種名
T1833_.43.0892a19: 爲無種　若爾云何名爲已生　答而能
T1833_.43.0892a20: 生彼倶時現訖名爲已生　或種現在簡
T1833_.43.0892a21: 彼未來名爲已生。取前爲正　有義彈云。
T1833_.43.0892a22: 若作此解彼論應言無種已不生。此論應
T1833_.43.0892a23: 言彼依不引生後種説故。如何乃言據
T1833_.43.0892a24: 不能生後種而説　今別解云。無種已生
T1833_.43.0892a25: 依引生後自類種説。若生現行即前十一
T1833_.43.0892a26: 有種已生　若爾如何雜集論釋有種已生。
T1833_.43.0892a27: 謂除羅漢最後蘊也。無種已生謂最後蘊。答
T1833_.43.0892a28: 覺師子意餘時種子爲因能生後念種･現。此
T1833_.43.0892a29: 末後心前念種因唯能生現故。論本名無種
T1833_.43.0892b01: 已生。由無種故後便斷滅。今難陀意亦即同
T1833_.43.0892b02: 彼。其護法等不依彼故。故但如前依種子
T1833_.43.0892b03: 説。非汝難陀･覺師子等所知見也。無著大
T1833_.43.0892b04: 師意説種子前後相生云無種已生　詳曰。
T1833_.43.0892b05: 義有萬途豈無此理。若順二論疏釋爲優。
T1833_.43.0892b06: 云無種者彰無後類。已生之言明與現倶。
T1833_.43.0892b07: 更有何求須安不字。此論應云彼依不
T1833_.43.0892b08: 能而更引生後種説故。義繁文約省不等
T1833_.43.0892b09: 字。故彼論釋言後蘊也。若但據種自類相
T1833_.43.0892b10: 引餘時皆然。何假以彼後蘊而釋。亦不可
T1833_.43.0892b11: 言釋家不得無著之意。何所以者。而師子
T1833_.43.0892b12: 覺樞衣北面伏膺函杖而造其釋。豈誤本
T1833_.43.0892b13: 旨。以此而推優劣知矣　
T1833_.43.0892b14: 疏。此下比量等者。前師量云。種生於果必
T1833_.43.0892b15: 定前後。以因果故。如麥種等。出彼過者。
T1833_.43.0892b16: 麥種等喩能立不成。麥等而非勝義因果。設
T1833_.43.0892b17: 云我許有他隨一。據實喩亦所立不成。由
T1833_.43.0892b18: 下論云非極成故。故不出也　
T1833_.43.0892b19: 論。種滅牙生非極成等者。彼量同前。據實
T1833_.43.0892b20: 芽･種而非異時。喩闕所立。若云我許即喩
T1833_.43.0892b21: 所立他隨一過。又因不定。焰･燈･荷根而倶時
T1833_.43.0892b22: 故　
T1833_.43.0892b23: 論。次有倶依至必有故者。瑜伽七十六是此
T1833_.43.0892b24: 證也。故彼論云。阿陀那識爲依止爲建立
T1833_.43.0892b25: 故六識身轉。此中有識眼及色爲縁生眼
T1833_.43.0892b26: 識。與眼識倶隨行同時同境有分別意識
T1833_.43.0892b27: 轉。餘耳等識亦爾。若於爾時一眼識轉。即
T1833_.43.0892b28: 於此時唯有一分別意識與眼識同所行
T1833_.43.0892b29: 轉。若於爾時二三四五諸識身轉。即於此
T1833_.43.0892c01: 時唯有分別意識與五識身同所行轉
T1833_.43.0892c02: 釋此中有識有陀那識。以陀那識爲諸識
T1833_.43.0892c03: 依。同境之言而有二義。一據本質。質一名
T1833_.43.0892c04: 同。二據相分。相似名同　
T1833_.43.0892c05: 疏。由三因故等者。意識本欲縁於前境名
T1833_.43.0892c06: 作意也　言資養者。即本論云。二依資養
T1833_.43.0892c07: 故　疏脱二字。云何二依　答謹按疏主瑜
T1833_.43.0892c08: 伽鈔中而有兩釋。一同此疏。二云。一依意
T1833_.43.0892c09: 根。即是末那。二眼等根。由彼眼識依眼取
T1833_.43.0892c10: 境。令彼意識取境分明。由是五根名長養
T1833_.43.0892c11: 意。五隨擧一名二依也。問正義意識不依
T1833_.43.0892c12: 眼等。何得取眼名二依耶。答據眼爲門取
T1833_.43.0892c13: 境明了名之爲依。不得倶有依名爲依也
T1833_.43.0892c14: 　詳曰。如疏所明而不顯彼二依之義。取
T1833_.43.0892c15: 瑜伽鈔第二義釋。釋彼文具　
T1833_.43.0892c16: 疏。根離識故不別説有者　問不許別根云
T1833_.43.0892c17: 何離識　答不同自境是自相分名爲離
T1833_.43.0892c18: 識。非言識外別有實體名爲離識　
T1833_.43.0892c19: 論。識從自種生等者。按彼論釋云。此説何
T1833_.43.0892c20: 義。似色現識從自種子縁合轉變差別而
T1833_.43.0892c21: 生。佛依彼種及所現色。如次説爲眼處･色
T1833_.43.0892c22: 處。如是乃至身處･觸處　釋謂即眼識而能
T1833_.43.0892c23: 現似境相轉矣。識外理無眞實色體。故名
T1833_.43.0892c24: 似色。識現似色故説眼識名似色現。從
T1833_.43.0892c25: 能生已識體之種。此種復由境界等縁合已
T1833_.43.0892c26: 異舊名爲轉變。由斯識體方從自種差別
T1833_.43.0892c27: 得生　
T1833_.43.0892c28: 疏。不用前識爲今所縁者。顯五不縁心･心
T1833_.43.0892c29: 所故　
T1833_.43.0893a01: 疏。前相亦然至亦爲所縁者。此顯前相具二
T1833_.43.0893a02: 支故成所縁縁。前相體有名之爲縁。識帶
T1833_.43.0893a03: 彼相成所縁義。故觀所縁論云。所縁縁者。
T1833_.43.0893a04: 謂能縁識帶彼相起。及有實體令能縁識
T1833_.43.0893a05: 託彼而生　
T1833_.43.0893a06: 疏。又此所言至亦無違者。此釋外難總標
T1833_.43.0893a07: 無違。即次下言從前念等顯無違理　外
T1833_.43.0893a08: 難意云。頌言境色。長行色識。而色是同。境･
T1833_.43.0893a09: 識河漢。長行釋頌。一何矛楯　
T1833_.43.0893a10: 疏。從前念後至更互爲因者。此意以境有
T1833_.43.0893a11: 前及倶。故頌･長行對望説異。立名亦差。理
T1833_.43.0893a12: 實前境亦名色識。倶時之境亦名境色　
T1833_.43.0893a13: 疏。即顯二念相似種是一故者。後念相分是
T1833_.43.0893a14: 前現相所熏種生名一種也　問名言相種
T1833_.43.0893a15: 在識無邊。如何後相要前種起　答設不以
T1833_.43.0893a16: 前相種生者。即相似故名之爲一。勘彼頌
T1833_.43.0893a17: 云。決定相隨故。倶時亦作縁。或前爲後縁
T1833_.43.0893a18: 引彼功能故。彼論釋云。境相與識定相隨
T1833_.43.0893a19: 故。雖倶時起亦作識縁。因明者説。若此與
T1833_.43.0893a20: 彼有無相隨。雖倶時生而亦得有因果相
T1833_.43.0893a21: 故　或前識相爲後識縁引本識中生似自
T1833_.43.0893a22: 果功能令起不違理故。論中雖不言種
T1833_.43.0893a23: 一等以意而言疏亦無失　
T1833_.43.0893a24: 疏。若以此見分至遞爲因故者。道理根･境須
T1833_.43.0893a25: 相因起名爲須用　問見種不生現行色
T1833_.43.0893a26: 相。相復不熏見分種子。如何得有遞爲縁
T1833_.43.0893a27: 義　答由境爲縁見方得起熏成自種。識
T1833_.43.0893a28: 種爲縁生識見分變相分生。境若不有見
T1833_.43.0893a29: 分不生。見分不生誰熏見種。見種若無見
T1833_.43.0893b01: 從何起。見若不有相因何生。未有無心獨
T1833_.43.0893b02: 有境故。由斯遠望得互爲因　詳曰。觀疏
T1833_.43.0893b03: 釋此種與色識一段之文。總有三節　初
T1833_.43.0893b04: 以見種名之爲種。現名色識　二或相下。
T1833_.43.0893b05: 相種名種。現名色識。然此有二。初總相明。
T1833_.43.0893b06: 又此所言等下。釋於伏難顯頌･長行二意
T1833_.43.0893b07: 別也　三若以此見分種下。見種名種。現相
T1833_.43.0893b08: 名色識　今助一義。翻前第三相種名種。
T1833_.43.0893b09: 現見名色識　問四中何勝　答理雖皆通。
T1833_.43.0893b10: 若順彼論第二應善。正順頌文。頌文既云
T1833_.43.0893b11: 功能･境色無始爲因。明即相分種･現分二。
T1833_.43.0893b12: 故彼釋云。以能發識比知有根。此但功能
T1833_.43.0893b13: 非外所造。故本識上五色功能名眼等根亦
T1833_.43.0893b14: 不違理。功能發識理無違故。在識在餘
T1833_.43.0893b15: 雖不可説。而外諸法理非有故。定應許此
T1833_.43.0893b16: 在識非餘。此根功能與前境色。從無始際
T1833_.43.0893b17: 展轉爲因。謂此功能至成就位。生現識上
T1833_.43.0893b18: 五内境色。此内境色後能引起異熟識上五
T1833_.43.0893b19: 根功能。根･境二色與識一異。或非一異。隨
T1833_.43.0893b20: 樂應説。既言生彼五内色境。復云根･境二
T1833_.43.0893b21: 色。明知功能即相分種。現名色識　
T1833_.43.0893b22: 論。然十八界至處處説故者。按瑜伽五十一
T1833_.43.0893b23: 云。依此一切種子阿頼耶識故。薄伽梵説
T1833_.43.0893b24: 有眼界･色界･眼識界乃至有意界･法界･意
T1833_.43.0893b25: 識界。由於阿頼耶識中有種種界故。又如
T1833_.43.0893b26: 經説惡叉聚喩。由於阿頼耶識中有多界
T1833_.43.0893b27: 故　又六十六云。云何種種界。謂即十八界
T1833_.43.0893b28: 展轉異相性。云何非一界。謂即彼界無量有
T1833_.43.0893b29: 情種種差別所依住性。云何無量界。謂總彼
T1833_.43.0893c01: 二名無量界　又九十六攝事分云。住自性
T1833_.43.0893c02: 界者。謂十八界墮自相續。各各決定差別種
T1833_.43.0893c03: 子。復次以要言之。雖界種類十八可得。然
T1833_.43.0893c04: 一一界業趣有情種種品類有差別故當知
T1833_.43.0893c05: 無量。譬如世間大惡叉聚。於此聚中有多
T1833_.43.0893c06: 品類種類一故。雖説爲一而有無量。如是
T1833_.43.0893c07: 於其一一界中各有無量品類差別。種類一
T1833_.43.0893c08: 故雖各説一。而實無量　又對法論第一云。
T1833_.43.0893c09: 問眼界何相。答謂曾･現見色及此種子。如
T1833_.43.0893c10: 眼界相耳･鼻･舌･身･意界相亦爾　准上諸
T1833_.43.0893c11: 文。十八界別。故不可以識等種子以爲根
T1833_.43.0893c12: 也。對法既云及此種子。明眼等根別有種
T1833_.43.0893c13: 現。非識等種事乃明矣　
T1833_.43.0893c14: 論。便違聖教至内處所攝者。按瑜伽論五十
T1833_.43.0893c15: 四七等云。復次色蘊攝幾蘊幾界幾處。謂色
T1833_.43.0893c16: 蘊攝一蘊全･十界十處全･一界一處少分。准
T1833_.43.0893c17: 此故非見種爲根。又五十五等文如疏上
T1833_.43.0893c18: 下屡有別處。故不重也　
T1833_.43.0893c19: 論。不應説爲増上縁者。按對法第五。解増
T1833_.43.0893c20: 上縁略有九類。第一任持増上。師子覺釋。
T1833_.43.0893c21: 謂風輪等於氷輪等。器世間於有情世間。
T1833_.43.0893c22: 大種於所造。諸根於諸識。釋風能持水。水
T1833_.43.0893c23: 能持地。故風･水輪皆言等也。由器世間･大
T1833_.43.0893c24: 種･諸根。能持有情･所遠･諸識故。器･大種･
T1833_.43.0893c25: 根等三類亦名増上。又瑜伽論五十六云。眼
T1833_.43.0893c26: 與眼識非正生因。唯建立因。是故此二倶
T1833_.43.0893c27: 時而有。餘根･餘識當知亦爾　釋建立因者
T1833_.43.0893c28: 是増上縁。若五識種即是五根。故違諸文増
T1833_.43.0893c29: 上縁也　
T1833_.43.0894a01: 疏。十一唯欲色二界繋者。謂五色根･色聲觸
T1833_.43.0894a02: 三･眼耳身識･舌鼻･香味色界不有。意･意識
T1833_.43.0894a03: 界･及法界三通三界故。由斯欲･色唯有十
T1833_.43.0894a04: 一　
T1833_.43.0894a05: 疏。上地無尋伺起眼識等難是者。亦是此中
T1833_.43.0894a06: 所違文也。按彼論云。問生第二靜慮或生
T1833_.43.0894a07: 上地。若有尋有伺眼等識現在前。云何此地
T1833_.43.0894a08: 無尋無伺。若不現前云何於彼有色諸根而
T1833_.43.0894a09: 領受彼地境界。答由有尋有伺諸識種子隨
T1833_.43.0894a10: 逐無尋無伺三摩地。從彼起已此得現前。又
T1833_.43.0894a11: 此起已識現行時。復爲無尋無伺三摩地種
T1833_.43.0894a12: 子之所隨逐。是故此地非是一向無尋無伺。
T1833_.43.0894a13: 由彼有情於諸尋･伺以性離欲。而離欲故
T1833_.43.0894a14: 彼地雖名無尋無伺。此復現行亦無過失
T1833_.43.0894a15: 既云有尋有伺諸識種子隨逐而彼得起。明
T1833_.43.0894a16: 知識種不即是根。若是根者前問後答皆不
T1833_.43.0894a17: 應理。思之可悟。理既無違。故知識種非
T1833_.43.0894a18: 根明矣　
T1833_.43.0894a19: 疏。諸識亦應唯種子妨者。此難意云。論云眼
T1833_.43.0894a20: 界通種･現。執言唯種不取現。亦言眼識
T1833_.43.0894a21: 有眼･種。亦應同根唯取種。即對法云。問
T1833_.43.0894a22: 眼識界何相。答謂依眼縁色似色了別。及
T1833_.43.0894a23: 此種子積集異熟阿頼耶識是眼識界相。耳･
T1833_.43.0894a24: 鼻･舌･身･意識界相亦爾　
T1833_.43.0894a25: 疏。六亦無根唯種失者。問兼取現業可無
T1833_.43.0894a26: 其失。但取業種過如何避。亦違根通種･現
T1833_.43.0894a27: 文故　答業既有三。明種不一。不同於前
T1833_.43.0894a28: 唯一種也。據此一邊以爲言矣　或雖言
T1833_.43.0894a29: 業種亦取現業。後釋爲正。如燈具明　
T1833_.43.0894b01: 疏。若言至非唯無記者。此救意云。若業已熟
T1833_.43.0894b02: 所招五識。理唯無記。業未熟時所起五識
T1833_.43.0894b03: 既非業感。故通善･惡　
T1833_.43.0894b04: 論。應無眼等爲倶有因者。即善･染眼而以
T1833_.43.0894b05: 何法爲倶有因。非業招故不可業種而
T1833_.43.0894b06: 爲因也　問難陀既許根･識異時。責無倶
T1833_.43.0894b07: 有豈不相符　答有義兩釋。一云依教難
T1833_.43.0894b08: 彼不就宗責。瑜伽等説眼等爲識倶依故。
T1833_.43.0894b09: 二此難救家。救家雖假以種爲根。至實自
T1833_.43.0894b10: 許根･識同時。故難無失　詳曰。今觀論意。
T1833_.43.0894b11: 由善･染識非業所招。不依業種。偏難此
T1833_.43.0894b12: 二無倶有依。而元不論同異時也　
T1833_.43.0894b13: 疏。今西方至實有別根者。此師意據偏増説
T1833_.43.0894b14: 故得爲正義　
T1833_.43.0894b15: 論。又諸聖教至器世間等者。按瑜伽論五十
T1833_.43.0894b16: 一云。云何建立所縁轉相。謂若略説阿頼耶
T1833_.43.0894b17: 識由於二種所縁境轉。一由了別内執受
T1833_.43.0894b18: 故。二由了別外無分別器相故。了別内執
T1833_.43.0894b19: 受者。謂能了別遍計所執自性妄執習氣･及
T1833_.43.0894b20: 諸色根･根所依處。了別外無分別器相者。
T1833_.43.0894b21: 謂能了別依止縁内執受阿羅耶識故。於
T1833_.43.0894b22: 一時無有間斷器世間相。又七十六･解密
T1833_.43.0894b23: 經等説處非一。大同不録。中邊所明疏上下
T1833_.43.0894b24: 引　
T1833_.43.0894b25: 疏。即是可止之辭者。止者止住。此言即是止
T1833_.43.0894b26: 近辭。故此次説不及前師　或字誤也。應
T1833_.43.0894b27: 爲指字　
T1833_.43.0894b28: 疏。若不言他至不能自依故者。不定過云。爲
T1833_.43.0894b29: 如第七恒轉依他證八有依。爲如第七雖
T1833_.43.0894c01: 復恒轉而不自依證八無依　問因於同･
T1833_.43.0894c02: 異二喩轉等名爲不定。今唯第七何成不
T1833_.43.0894c03: 定　答雖體無二義即有差。對二義故亦
T1833_.43.0894c04: 無有失　
T1833_.43.0894c05: 疏。故今此師令成倶有依義者。問令心･心所
T1833_.43.0894c06: 取自所縁方成所依。種既不能取自所縁。
T1833_.43.0894c07: 現望於彼何成所依　答所依四義是護法
T1833_.43.0894c08: 宗。非此師意。不可爲難　
T1833_.43.0894c09: 疏。又諸識現行至今略不述者。異熟六識而
T1833_.43.0894c10: 不能熏。現望於種亦同第八而非因縁。論
T1833_.43.0894c11: 略不説　
T1833_.43.0894c12: 疏。今不説依至望現是依者。異熟六識雖不
T1833_.43.0894c13: 能熏同於第八。然現望種無能持力。不同
T1833_.43.0894c14: 八現與種爲依。故不取也　
T1833_.43.0894c15: 疏。始末爲論者。本有･新熏如次始末
T1833_.43.0894c16: 論。如契經至恒相續轉故者。按楞伽第九。人
T1833_.43.0894c17: 體及五蘊。諸縁及微塵。勝人自在作。唯是心
T1833_.43.0894c18: 分別。心遍一切處。一切處皆心　又云。依
T1833_.43.0894c19: 父母和合阿梨耶･意合。如蘇瓶中鼠。共赤
T1833_.43.0894c20: 白増長。薜尸･父厚･泡･創。不淨依節盡。業
T1833_.43.0894c21: 風長四大。如諸果成就　詳曰。與論所
T1833_.43.0894c22: 引文雖不同。理旨同也。所以疏云勘彼文
T1833_.43.0894c23: 同。或可疏勘梵本云同。不據漢本。漢本
T1833_.43.0894c24: 闕此論所引文　
T1833_.43.0894c25: 疏。從下而微解亦應爾者。本明心等而有
T1833_.43.0894c26: 所依。今者先徴所依等義。名從下也。解文
T1833_.43.0894c27: 同徴故云應爾。故後解中先解二別。後明
T1833_.43.0894c28: 心等具依多少　
T1833_.43.0894c29: 疏。若爾四大種及五根扶塵四大者。初四大
T1833_.43.0895a01: 種造五根者。後即造彼扶塵四大　
T1833_.43.0895a02: 疏。除識蘊少分相望者。諸識相望有決定
T1833_.43.0895a03: 者。然非一切。故云少分。此決定識不取爲
T1833_.43.0895a04: 難。以決定識是所依故。故除之也　
T1833_.43.0895a05: 疏。此簡受想蘊全行蘊少分者。但簡行蘊心
T1833_.43.0895a06: 所法故。又行蘊命亦是主故。故言少分。此
T1833_.43.0895a07: 文不次。結前第三所簡法故　
T1833_.43.0895a08: 疏。皆須此者。置此令心取自縁言　
T1833_.43.0895a09: 疏。彼論言有依此言是故者。彼瑜伽論言。有
T1833_.43.0895a10: 所依即是此論所説者是　
T1833_.43.0895a11: 疏。即前有境眼等爲果等者。以有所縁與有
T1833_.43.0895a12: 境義而有別也。若有所縁體唯能縁。若言
T1833_.43.0895a13: 有境即通五根。要有所縁方有所依。故除
T1833_.43.0895a14: 根也　
T1833_.43.0895a15: 疏。此解所有能依等者。此釋伏難。伏難意
T1833_.43.0895a16: 云。本明所依何故乃辨能依心等。故釋所
T1833_.43.0895a17: 有能依法者。意欲翻出能依之體顯彼所
T1833_.43.0895a18: 依。疏言此解所有能依者。此牒定也　
T1833_.43.0895a19: 疏。此是依外至故重言之者。此總結前出所
T1833_.43.0895a20: 簡法之所以也。依謂所依。色･心所等是所
T1833_.43.0895a21: 依外所簡之法。故所依後而方指簡名重言
T1833_.43.0895a22: 也。或唯顯明心所所以以釋外疑。外疑意
T1833_.43.0895a23: 云。聖教既云唯心･心所名有所依。即應心
T1833_.43.0895a24: 所亦所依攝。故有斯釋。斯釋意云。此者此
T1833_.43.0895a25: 所依謂所依。所是依外別所簡法之一數也。
T1833_.43.0895a26: 若不簡之恐疑同主亦是所依。故更分別
T1833_.43.0895a27: 名重言也。對次前文心･心所處故名重言
T1833_.43.0895a28: 　有義問何故別簡但簡心所非所餘耶
T1833_.43.0895a29: 答立論者意不應徴責。由前引教説心･心
T1833_.43.0895b01: 所名有所依。即恐心所亦是所依故次簡
T1833_.43.0895b02: 之。雖皆有所依。所依唯心。餘非所依。相顯
T1833_.43.0895b03: 不説
T1833_.43.0895b04: 疏。然諸識至略而不論者。而有不得爲所
T1833_.43.0895b05: 依者。即四義中而闕第一決定義也
T1833_.43.0895b06: 論。同境至所依別故者。問眼等五識得自在
T1833_.43.0895b07: 位通縁五境。成事智品縁十八界。五根云何
T1833_.43.0895b08: 與識同境　答據因位中未自在説。更有
T1833_.43.0895b09: 餘釋。如下當辨
T1833_.43.0895b10: 疏。亦作此義無相違故者。三位無七家亦同
T1833_.43.0895b11: 安惠成八無依。亦作此義亦顯安惠三位
T1833_.43.0895b12: 無七
T1833_.43.0895b13: 疏。問至應設劬勞者。答六依於七。七依親
T1833_.43.0895b14: 故。親依轉六亦轉。八依於七。七非親故。七
T1833_.43.0895b15: 無漏八不轉。有執･無執行有相似･不相似
T1833_.43.0895b16: 故名親･不親　答第二云。若由八轉七方
T1833_.43.0895b17: 轉。可難七轉八亦轉。第八轉位七先轉故。七
T1833_.43.0895b18: 轉時八不轉。由親疎別。准前應知　又釋。
T1833_.43.0895b19: 六･七二執違非執故。七轉位六亦轉。第八
T1833_.43.0895b20: 無執不全違。所以不隨所依轉思之◎
T1833_.43.0895b21: 成唯識論演祕卷第四本終
T1833_.43.0895b22:
T1833_.43.0895b23:
T1833_.43.0895b24:
T1833_.43.0895b25: 成唯識論演祕卷第四末
T1833_.43.0895b26: ◎疏。二率爾遇境位者。問論無率爾。何乃加
T1833_.43.0895b27: 之　答准下&T007582;中既有三位。明今縱處三
T1833_.43.0895b28: 位不無。故遇言中含率爾也。有義遇非勝
T1833_.43.0895b29: 境即攝率爾。要遇非勝境率爾心後方不
T1833_.43.0895c01: 續故。若遇勝境率爾心後相續而生。若別
T1833_.43.0895c02: 言率爾。即顯率爾後皆不續。既率爾後非
T1833_.43.0895c03: 皆不續。故即攝在第二位中。由此應有四
T1833_.43.0895c04: 句分別。一心勝境非勝。謂於劣境起等流
T1833_.43.0895c05: 心。二境勝心非勝。謂於勝境起率爾心。三
T1833_.43.0895c06: 心･境倶勝。謂於勝境起等流心。四倶非勝。
T1833_.43.0895c07: 於非勝境起率爾心。唯依第四説不相
T1833_.43.0895c08: 續　詳曰。義恐未然。現見人有偏注意
T1833_.43.0895c09: 者。雖勝境至不捨先縁。豈非勝境率爾心
T1833_.43.0895c10: 後而不續耶。雖境非盛。以心先無偏所注
T1833_.43.0895c11: 處。遇而縁之相續不息。豈非境劣心得相
T1833_.43.0895c12: 續。由此故知。所縱三位多分不續。未可即
T1833_.43.0895c13: 以句數定之
T1833_.43.0895c14: 論。若自在位者。施爲無擁名爲自在。夫將
T1833_.43.0895c15: 變現隨欲而成。有所觀察莫不明悟
T1833_.43.0895c16: 疏。八地已去皆能任運者。據自利説。若依
T1833_.43.0895c17: 利他於諸藥･病有未悟者
T1833_.43.0895c18: 疏。爲非此過至得相續者。爲非唯此第一之
T1833_.43.0895c19: 過。而更有下等流等難。爲生下論故致此
T1833_.43.0895c20: 言。有疏言初。理亦得也。今從此字
T1833_.43.0895c21: 疏。遞相續生者。眼識與意落謝過去。後意
T1833_.43.0895c22: 續起意落謝已。眼等復與意識續起名遞相
T1833_.43.0895c23: 續。非意識滅後獨眼生名互相續。以五必
T1833_.43.0895c24: 與意倶起故
T1833_.43.0895c25: 論。戲妄天等者。按瑜伽云。謂有欲界諸天
T1833_.43.0895c26: 名遊戲＊妄念。彼諸天衆或時耽著種種戲
T1833_.43.0895c27: 樂久相續住。由久住故＊妄失正念。由失
T1833_.43.0895c28: 念故從彼天沒。或復有天名曰意憤。彼諸
T1833_.43.0895c29: 天衆有時展轉角眼相視。由相視故意憤轉
T1833_.43.0896a01: 増。意憤増故從彼處沒　又按對法第三
T1833_.43.0896a02: 云。清淨已生者。謂遊戲＊妄念･意相憤怨･樂
T1833_.43.0896a03: 變化天･他化自在･色無色界諸天。多放逸
T1833_.43.0896a04: 故墮其所應於所受用境及所住定自在
T1833_.43.0896a05: 而轉　詳曰。准對法論。＊妄念･意憤･變化･他
T1833_.43.0896a06: 化次第而言。＊妄念･意憤即當時分･知足二
T1833_.43.0896a07: 也。又憤恚者多因色境　欲上二天於諸妻
T1833_.43.0896a08: 室無所攝屬何因相視生憤恚耶。何以明
T1833_.43.0896a09: 者。瑜伽第五云。三洲攝受妻･妾施設嫁娶。
T1833_.43.0896a10: 而除北洲。無我所故。如是大力鬼及欲界
T1833_.43.0896a11: 天亦爾。唯除樂化･及他化自在天。既無攝
T1833_.43.0896a12: 屬理應無有相視憤怨　問何所以者　
T1833_.43.0896a13: 答以此二天外境多化。故於内情亦無配
T1833_.43.0896a14: 攝。由此取下二空天者。不違自他害等四
T1833_.43.0896a15: 句。亦順對法。理應無爽　問何故智論云
T1833_.43.0896a16: 欲六天中間別復有天謂戲＊妄念･心恚天
T1833_.43.0896a17: 等　答雖處中間。何妨得是二天所攝。智
T1833_.43.0896a18: 論自云皆六天攝。亦猶梵王中間禪者初定
T1833_.43.0896a19: 攝故　或通六天。智論明言此諸天等皆六
T1833_.43.0896a20: 天攝。瑜伽復説欲界諸天。故可通六　若
T1833_.43.0896a21: 爾四句豈不違耶　答非彼六天總是戲･恚。
T1833_.43.0896a22: 取彼戲･恚名爲自害。如總名人唯佛使等
T1833_.43.0896a23: 方倶不害。六雖總天。唯戲･恚者是唯自害亦
T1833_.43.0896a24: 何爽理。依實有情少分而言。上二空居亦
T1833_.43.0896a25: 有攝受。如魔王女攝歸魔故　
T1833_.43.0896a26: 論。故瑜伽至名爲意根者。有義第二師釋文
T1833_.43.0896a27: 有其二。初正翻三位破。二引瑜伽爲證。
T1833_.43.0896a28: 疏説引證屬第三文。今不依也。引瑜伽文
T1833_.43.0896a29: 證五得以自類爲依。不證第三遇勝境
T1833_.43.0896b01: 故　詳曰。乍觀論勢誠有斯理。若審理披
T1833_.43.0896b02: 文即疏爲正。何所以者。擧増盛境證五相
T1833_.43.0896b03: 續。引瑜伽論自類爲依。豈不顯五是相續
T1833_.43.0896b04: 耶。故下結云故知五識有相續義。雖復三
T1833_.43.0896b05: 因皆明相續。隨自因下所引之文以爲別
T1833_.43.0896b06: 證斯亦何失　
T1833_.43.0896b07: 疏。雖即六識至實非第七者。平等智體雖是
T1833_.43.0896b08: 第六。由轉去彼染汚末那此智方得。故從
T1833_.43.0896b09: 所轉第七爲名　問何爲七無智名平等
T1833_.43.0896b10: 　答由我･無我有平･不平。故七我亡平等方
T1833_.43.0896b11: 立　
T1833_.43.0896b12: 論。或由悲願相應善心者。按瑜伽論五十九
T1833_.43.0896b13: 云。智所引發結生相續。謂諸菩薩。又有能
T1833_.43.0896b14: 引發義利結生相續。謂智所引發結生相
T1833_.43.0896b15: 續　又集論第三云。已得究竟菩薩摩訶薩
T1833_.43.0896b16: 等。乘大悲願力故生諸有中　又對法云。
T1833_.43.0896b17: 若諸菩薩願力受生者。命終等心當知一切
T1833_.43.0896b18: 一向是善。疏主釋。若分段･變易亦由二智善
T1833_.43.0896b19: 心爲縁第八得起。言二智者即七･六識相
T1833_.43.0896b20: 應之智。有義但取第六爲勝　詳曰。雙取
T1833_.43.0896b21: 爲優　將何以驗　答按佛地論第五云。
T1833_.43.0896b22: 無待大悲平等法性者。如來大悲普能拔濟
T1833_.43.0896b23: 一切有情通縁三界　又云。隨諸衆生所
T1833_.43.0896b24: 樂示現。平等法性者隨諸有情樂見如來
T1833_.43.0896b25: 色身差別如來示現　釋既云菩薩於十地
T1833_.43.0896b26: 中一地得一。明知而用平等性智爲縁受
T1833_.43.0896b27: 生而救物也。不爾云何地地證得。釋中言
T1833_.43.0896b28: 佛擧成就者。顯彼分得故不相違。如下廣
T1833_.43.0896b29: 引
T1833_.43.0896c01: 論。開導依至非心所等者。有義科云。開導依
T1833_.43.0896c02: 者至名開導依者辨依義。此但屬心下。示
T1833_.43.0896c03: 其依體遮簡非依。初辨依義有四義簡。此
T1833_.43.0896c04: 後心等是第四義。簡自類識後心不爲前心
T1833_.43.0896c05: 作依。無引導故。或雖是心。同時不爲心
T1833_.43.0896c06: 所作依。非開避故又言此者。此前滅心
T1833_.43.0896c07: 於後所生心及心所爲依故。然爲四義將
T1833_.43.0896c08: 爲勝也　詳曰。言等無間。何理不遮自類
T1833_.43.0896c09: 後心同時心所。豈復有許後心爲前及倶時
T1833_.43.0896c10: 所無間縁耶。又第四義簡後心等。其第三而
T1833_.43.0896c11: 簡何法。故三義勝。又云此者此前滅心者。
T1833_.43.0896c12: 意即可通。望文不順。文中不言前滅心
T1833_.43.0896c13: 故。云何此此。故今應云。此於後心至名開
T1833_.43.0896c14: 導依者。辨其名義。此言此前具三義法。此
T1833_.43.0896c15: 但屬心下。出體遮餘　
T1833_.43.0896c16: 疏。簡異類他識者。自身八識名爲異類
T1833_.43.0896c17: 論。便聖教至心心所者。按瑜伽論三十八
T1833_.43.0896c18: 云。等無間縁･及所縁縁。唯望一切心法説。
T1833_.43.0896c19: 由彼一切心･及心法。前生開導所攝受故。
T1833_.43.0896c20: 所縁境界所攝受故。方生方轉　
T1833_.43.0896c21: 論。然攝大乘至&T007582;因縁故者。按無性攝論
T1833_.43.0896c22: 云。謂經部師作如是執。色･心無間生者。謂
T1833_.43.0896c23: 諸色･心前後次第相續而生。是諸法種子者。
T1833_.43.0896c24: 是諸有爲能生因性。謂彼執言。從前刹那色
T1833_.43.0896c25: 後刹那色無間而生。從前刹那心後刹那心
T1833_.43.0896c26: 及相應法無間而生。此中因果道理而成就。
T1833_.43.0896c27: 何用復計阿頼耶識是諸法因。爲遮此執
T1833_.43.0896c28: 故次説云。此不得成如前已説。如説二念
T1833_.43.0896c29: 不倶有等復有何過。謂無色沒色界生時。
T1833_.43.0897a01: 前色種子能生今色理不得成。久斷滅故。
T1833_.43.0897a02: 從無想沒心想生時。及滅定等出心生時。前
T1833_.43.0897a03: 心種子能生後心皆不應理。久斷滅故。又
T1833_.43.0897a04: 若離其倶生･倶滅攝受種子相應道理。但執
T1833_.43.0897a05: 唯有前刹那心能爲種子引生無間後刹
T1833_.43.0897a06: 那心。即阿羅漢後心不成。不應得入無有
T1833_.43.0897a07: 餘依妙涅槃界。由最後心能爲種子等無間
T1833_.43.0897a08: 縁生餘心故。如是即應無無餘依妙涅槃
T1833_.43.0897a09: 界。是故色･心前後相生。但容有等無間縁･
T1833_.43.0897a10: 及増上縁。無有因縁　釋色･心前後各自
T1833_.43.0897a11: 相生。非互相生爲無間縁　
T1833_.43.0897a12: 論。雖心心所至餘亦開導者。按瑜伽云。問
T1833_.43.0897a13: 如經言此四無色蘊當言和合。非不和合。
T1833_.43.0897a14: 不可説言如是諸法可分可折令其差別
T1833_.43.0897a15: 　問何故彼法異相成就。而説和合無差別
T1833_.43.0897a16: 耶　答衆多和合於所縁境受用領解方圓
T1833_.43.0897a17: 滿故。若不爾者隨闕一種於所爲事應不
T1833_.43.0897a18: 圓滿　
T1833_.43.0897a19: 論。無心等位至即前自類者。對法同此。按彼
T1833_.43.0897a20: 論第五云。等無間縁者。謂中無間隔等無
T1833_.43.0897a21: 間故　釋論云。不必刹那中無間隔。雖隔
T1833_.43.0897a22: 刹那。但於中間無異心隔。亦名中無間隔。
T1833_.43.0897a23: 若不爾入無心定心。望出定心應非等無
T1833_.43.0897a24: 間縁。然是彼縁。是故於一相續中。前心望
T1833_.43.0897a25: 後心。中間無餘心隔故。是等無間縁　釋
T1833_.43.0897a26: 無餘自類心來隔也。即餘自類類雖是同。
T1833_.43.0897a27: 而非即此。亦名異也。若言異識名餘異者。
T1833_.43.0897a28: 住無心位有七･八間。云何得言入･出二心
T1833_.43.0897a29: 無間耶。故如前釋　
T1833_.43.0897b01: 論。先滅時至爲開導依者。問前難小乘行縁
T1833_.43.0897b02: 於識。時分懸隔無縁義故。今同於彼應不
T1833_.43.0897b03: 能開　答夫開導者。前開其路引後令生。
T1833_.43.0897b04: 今避其途是施功已。由斯後起而無見遮。
T1833_.43.0897b05: 縱曰長時固亦無咎。不同於彼過去爲縁。
T1833_.43.0897b06: 過去法無縁義焉立
T1833_.43.0897b07: 疏。問如解深密至今何翻解等者。此等諸教
T1833_.43.0897b08: 疏･燈上下而屡引矣。然唱導者臨論時披
T1833_.43.0897b09: 撿。非不勞神。今略重擧。初師難云。瑜伽第
T1833_.43.0897b10: 一云。謂眼識生三心可得。率爾･尋求･及以決
T1833_.43.0897b11: 定。又第三云。又一刹那五識生已。從此無間
T1833_.43.0897b12: 必意識生。此即五識引生意識　又初師･及
T1833_.43.0897b13: 第二師難云。瑜伽又云。決定心後方有染淨。
T1833_.43.0897b14: 此後方有等流眼識善･不善轉　又解深密
T1833_.43.0897b15: 等亦云五識由意引也。此即五識由意引
T1833_.43.0897b16: 生　第二師云。又如攝論･及莊嚴論･佛地經
T1833_.43.0897b17: 等。彼意皆説。轉第七識得平等智。轉第八
T1833_.43.0897b18: 識得圓鏡智。此即由彼世第一法第六意
T1833_.43.0897b19: 識。引生平等性智相應淨識。觀察･平等二智
T1833_.43.0897b20: 相應第六･七識。引生鏡智相應淨識。又異熟
T1833_.43.0897b21: 識依染汚意。如對法説。或依悲願相應善
T1833_.43.0897b22: 心。此即有漏･無漏六･七引有漏八
T1833_.43.0897b23: 疏。如一法未達未遍知意者。無著明八不爲
T1833_.43.0897b24: 小説。無性擧外以經爲難而爲通之。今略
T1833_.43.0897b25: 引云。彼本論云。復次何故聲聞乘中不説此
T1833_.43.0897b26: 心名阿頼耶識名阿陀那識。由此深細境
T1833_.43.0897b27: 所攝故　無性牒外引經難云。如説我不
T1833_.43.0897b28: 説一法未達未遍知等者　釋外難意云。
T1833_.43.0897b29: 頼耶深細不爲小説。即小乘人不見第八。
T1833_.43.0897c01: 云何斷惑成阿羅漢。何所以者。如世尊説。
T1833_.43.0897c02: 我不説一法未達未遍知成阿羅漢。我唯
T1833_.43.0897c03: 説言於一切法已達已遍知方能斷惑成阿
T1833_.43.0897c04: 羅漢　釋既云遍知･方成羅漢。羅漢云何
T1833_.43.0897c05: 不堪聞八。八若不聞即非遍知。何名無
T1833_.43.0897c06: 學。進退有失　論此密意説不斷煩惱。以
T1833_.43.0897c07: 別相聲説總相處。釋兩義答彼。此第一解。
T1833_.43.0897c08: 據眞諦釋。聲者名也。處者義也。生空眞理
T1833_.43.0897c09: 名總相義。以彼別相一法之名。詮於總相
T1833_.43.0897c10: 生空之理。故稱爲密。經意總云。若生空理
T1833_.43.0897c11: 未以無間･解脱二道達遍知故。不能斷
T1833_.43.0897c12: 惑成阿羅漢。不言一切皆須達知方斷得
T1833_.43.0897c13: 果。由斯第八羅漢不知亦無失矣　外伏
T1833_.43.0897c14: 難云。何以得知別聲詮總　無性答云。非
T1833_.43.0897c15: 諸煩惱有各別斷　釋縁色等法別相之智
T1833_.43.0897c16: 名爲各別。煩惱既非別相智斷。故知經云達
T1833_.43.0897c17: 遍知者是總相智　問以別詮總其意云何
T1833_.43.0897c18: 　答顯總是別眞實性故　論或取共相無
T1833_.43.0897c19: 常等行者　此第二釋。依俗諦解二乘之人
T1833_.43.0897c20: 依十六行觀於四諦。頼耶既在苦諦中收。
T1833_.43.0897c21: 無常等行亦該第八。據斯共相二乘亦知。所
T1833_.43.0897c22: 以聖教望共･不共二相而説知･不知也　
T1833_.43.0897c23: 疏。即是不縁種子等義者。若縁種家以依縁
T1833_.43.0897c24: 同簡無間訖。不煩約勝而重簡之。義明定
T1833_.43.0897c25: 故。由此故知非是彼義　
T1833_.43.0897c26: 論。論説末那我我所執恒相應故者。即瑜伽
T1833_.43.0897c27: 論六十三云。末那名意。於一切時執我･我
T1833_.43.0897c28: 所。及我慢等思量爲性。又按對法第二云。
T1833_.43.0897c29: 意者謂一切時縁阿頼耶識思度爲性。與
T1833_.43.0898a01: 四煩惱恒相應。謂我見･我愛･我慢･無明。准
T1833_.43.0898a02: 對法論無我･我所。但可證意之所縁也　　
T1833_.43.0898a03: 疏。不可縁彼立此義者。彼者彼境。此義我
T1833_.43.0898a04: 所　
T1833_.43.0898a05: 疏。故知我境等者。我即是境。末那縁故
T1833_.43.0898a06: 論。相見倶以識爲體者。有義即心自體説名
T1833_.43.0898a07: 見分。非四分中第二見分。世親同時唯二分
T1833_.43.0898a08: 故　
T1833_.43.0898a09: 疏。五亦應然等流境故者。言等流者相似之
T1833_.43.0898a10: 義。七･五所縁本質之境。皆是本識相分攝
T1833_.43.0898a11: 故　
T1833_.43.0898a12: 疏。若言識體能生故者。豈色等法體非能生
T1833_.43.0898a13: 　答識爲餘本能變生餘。色等不爾　
T1833_.43.0898a14: 論。論説種子實物有者。按大論五十二云。
T1833_.43.0898a15: 云何略説安立種子。謂於阿頼耶識中。一
T1833_.43.0898a16: 切諸法遍計自性･妄執習氣。是名安立種子。
T1833_.43.0898a17: 然此習氣是實物有。是世俗有。望彼諸法不
T1833_.43.0898a18: 可定説異･不異相。猶如眞如　又按攝論
T1833_.43.0898a19: 第二云。又若略説阿頼耶識用異熟識一切
T1833_.43.0898a20: 種子爲其自性　又云。阿頼耶識是實種
T1833_.43.0898a21: 子。是一切種子實因縁性　准此多文種子
T1833_.43.0898a22: 是有　問若實有何故瑜伽五十二云。復次
T1833_.43.0898a23: 種子云何。非折諸行別有實物名爲種子。
T1833_.43.0898a24: 亦非餘處。然即諸行如是種性。如是等生。
T1833_.43.0898a25: 如是安布名爲種子。如穀麥等物所有芽･
T1833_.43.0898a26: 莖･葉等種子。於彼物中磨擣分折。求異種
T1833_.43.0898a27: 子了不可得。亦非餘處。然諸大種如是種
T1833_.43.0898a28: 性。如是等生。如是安布。&T021389;麥等物能爲彼
T1833_.43.0898a29: 縁令彼得生説名種子。又云。是世俗有。又
T1833_.43.0898b01: 攝論第二云。非彼種子有別實物於此中
T1833_.43.0898b02: 住。亦非不異。二論皆云無別實物。復云世
T1833_.43.0898b03: 俗。云何定斷論説實有　答世俗有言非定
T1833_.43.0898b04: 詮假。如下論釋。因果道理不即不異。爲對
T1833_.43.0898b05: 異熟因果定異故云無別。又不同現心･色
T1833_.43.0898b06: 之法縁慮･質礙。云無別實故無違也　
T1833_.43.0898b07: 論。似常一故者。依疏所簡可爲四句。一似
T1833_.43.0898b08: 常非一。第八心所。似一非常。眼等轉識。似
T1833_.43.0898b09: 一似常。頼耶識體。非似一･常。轉識倶所諸
T1833_.43.0898b10: 種色等者　問我猶主義可計一･常。所既不
T1833_.43.0898b11: 然計多何過。如計諸蘊我一所四此何不
T1833_.43.0898b12: 然　答倶生分別有差別故。又雖倶生縁
T1833_.43.0898b13: 内外別。何得爲例　
T1833_.43.0898b14: 疏。是我之我者。如疏四釋。有義二釋。一云
T1833_.43.0898b15: 是我顯第七計第八爲我。之我者義顯第
T1833_.43.0898b16: 七更不計餘。唯執第八以之爲我。二云是
T1833_.43.0898b17: 我者義簡他我。之我者義簡非我　詳曰。
T1833_.43.0898b18: 復助一釋。義言第七執所執我是我許我。
T1833_.43.0898b19: 初我第七假者名我。後我第八。即所執我。之
T1833_.43.0898b20: 言與許我意我相似　
T1833_.43.0898b21: 論。多處唯言有我見故者。按大論五十一
T1833_.43.0898b22: 云。阿頼耶識或於一時。唯與一種轉識倶
T1833_.43.0898b23: 轉。所謂末那。何以故。由此末那我見･慢等
T1833_.43.0898b24: 恒共相應思量行相。若有心位。若無心位。常
T1833_.43.0898b25: 與阿頼耶識一時倶轉。縁阿頼耶識以爲
T1833_.43.0898b26: 境界。執我起慢思量行相。顯揚所明如疏
T1833_.43.0898b27: 具引　
T1833_.43.0898b28: 疏。即除四人等者。三乘無學･不退菩薩。此四
T1833_.43.0898b29: 決定不縁藏識。所以除之。四外餘人有縁･
T1833_.43.0898c01: 不縁當須分別。分別可知。有漏･無漏縁･不
T1833_.43.0898c02: 縁故　
T1833_.43.0898c03: 論。證得十種平等性故者。如佛地論一一具
T1833_.43.0898c04: 明。今牒彼經略引論釋　經復次妙生平等
T1833_.43.0898c05: 性智者。由十種相圓滿成就　論應知即是
T1833_.43.0898c06: 十地修果。一一地中略説。各證一平等性修
T1833_.43.0898c07: 習圓滿成就佛地　經證得諸相･増上･喜
T1833_.43.0898c08: 愛平等法性　論謂諸大士相･及諸隨好相
T1833_.43.0898c09: 差別故皆名爲相。如是諸相遠離遍計所執
T1833_.43.0898c10: 自性説名平等。増上者謂富貴自在。色等諸
T1833_.43.0898c11: 蘊各別皆非富貴自在。和合亦非富貴自在。
T1833_.43.0898c12: 離計所執説名平等。喜愛者由遍計力於
T1833_.43.0898c13: 順彼法發生觀喜。於違彼法發生憂慼。
T1833_.43.0898c14: 遍計所執諸法無故。於計所執喜･愛亦無説
T1833_.43.0898c15: 名平等。達解如是所説諸相･増上･喜愛平
T1833_.43.0898c16: 等法性故名證得。初地菩薩最初證得。後後
T1833_.43.0898c17: 地中漸漸方便修合増長。最後佛地圓滿成
T1833_.43.0898c18: 就　經證得一切領受縁起平等法性　論
T1833_.43.0898c19: 縁起有二。謂内･及外。内縁起者謂無明等十
T1833_.43.0898c20: 二有支。外縁起者謂種･芽等一切外物。此二
T1833_.43.0898c21: 縁起一切皆由因有故果有。因生故果生。無
T1833_.43.0898c22: 作用義。空･無我義。無補特伽羅義。是縁起
T1833_.43.0898c23: 義。如是等義縁起自相是所領受。故名領
T1833_.43.0898c24: 受。縁起等義離計所執説名平等。達解如
T1833_.43.0898c25: 是所説一切領受縁起平等法性故名證
T1833_.43.0898c26: 得　經證得遠離異相非相平等法性
T1833_.43.0898c27: 論色等諸法變壞等相。不相似故名爲異
T1833_.43.0898c28: 相。遠離如是各別異相即是共相。如是共
T1833_.43.0898c29: 相以何爲相。非相爲相。如契經言。一切法
T1833_.43.0899a01: 性唯有一相。所謂非相。非相即是平等法
T1833_.43.0899a02: 性。達解如是計所執法畢竟永無平等法性
T1833_.43.0899a03: 故名證得　經弘濟大慈平等法性　論慈
T1833_.43.0899a04: 有三種。謂有情･法及無縁慈。由此三種平
T1833_.43.0899a05: 等救濟一切有情。不同凡夫及二乘故。故
T1833_.43.0899a06: 名大慈。救度一切長時積集福慧成滿故故
T1833_.43.0899a07: 名弘濟。如是所説弘濟大慈。遍一切處無
T1833_.43.0899a08: 差別轉。故名平等。弘濟大慈平等法性爲所
T1833_.43.0899a09: 縁故。就境説名平等法性　經無待大悲
T1833_.43.0899a10: 平等法性　論聲聞等非不能拔濟一切
T1833_.43.0899a11: 有情。小分行相暫時而轉。如來大悲普能拔
T1833_.43.0899a12: 濟一切有情。通縁三界遍滿行相恒時而轉。
T1833_.43.0899a13: 無所觀待恒救不捨。隨其所應拔濟三界
T1833_.43.0899a14: 所苦有情。無待大悲無差別轉。故名平等。
T1833_.43.0899a15: 此即法性。或縁平等法性爲境　經隨諸
T1833_.43.0899a16: 衆生所樂。示現平等法性　論隨諸有情
T1833_.43.0899a17: 樂見如來色身差別。如來示現如是色身。
T1833_.43.0899a18: 如是示現一切如來形相平等。如是平等即
T1833_.43.0899a19: 是法性。是故説名平等法性　經一切衆生
T1833_.43.0899a20: 敬受所説平等法性　論若有如是種類語
T1833_.43.0899a21: 業。能令有情善根成就。聞生歡喜得淨信
T1833_.43.0899a22: 樂。如來便現如是語業令彼得聞。如來所
T1833_.43.0899a23: 出一切語言稱機宜故。諸人･天等皆無違
T1833_.43.0899a24: 逆故名敬受。雖有衆生不順佛語此是化
T1833_.43.0899a25: 作。或當有益後必信受。就總爲語故言一
T1833_.43.0899a26: 切敬受所説。如是語言由前道理諸佛同
T1833_.43.0899a27: 現。故名平等。如是平等即名法性　經世
T1833_.43.0899a28: 間寂靜皆同一味平等法性　論有漏五蘊説
T1833_.43.0899a29: 名世間。念念･對治二種壞故　釋一有爲故
T1833_.43.0899b01: 念念壞。二有漏故對治壞。唯苦･集二具斯二
T1833_.43.0899b02: 壞　論即彼息滅名爲寂靜　釋彼苦･集二
T1833_.43.0899b03: 　論由此於此而寂靜故。即是聖道及以涅
T1833_.43.0899b04: 槃。依他起性世間寂靜同歸眞如圓成實性。
T1833_.43.0899b05: 故名一味。此即名爲平等法性　經世間諸
T1833_.43.0899b06: 法苦樂一味平等法性　論世間諸法略有八
T1833_.43.0899b07: 種。謂利衰等。如是八種總有二品。四違名
T1833_.43.0899b08: 苦。四順名樂。生欣･慼故。聖者居中恒常一
T1833_.43.0899b09: 味。得利不高。遇衰不下。如是乃至樂而無
T1833_.43.0899b10: 愛。苦而無恚。由彼遠離遍計所執世間八
T1833_.43.0899b11: 法。於一切處皆同一味。即此説名平等法
T1833_.43.0899b12: 性　經修殖無量功徳究竟平等法性　論
T1833_.43.0899b13: 功徳即是菩提分法等諸功徳。熏修長養成
T1833_.43.0899b14: 就解脱説名修殖。平等性智雖無分別。由
T1833_.43.0899b15: 佛･菩薩智増上力。如如意珠令異身中功
T1833_.43.0899b16: 徳生長成就解脱　言究竟者能得三乘
T1833_.43.0899b17: 般涅槃故。如是智名平等法性。遠離遍計
T1833_.43.0899b18: 所執性故　
T1833_.43.0899b19: 疏。其實思量但是行相者。識自體分實非思
T1833_.43.0899b20: 量。今擧見分思量行相顯彼自體　問云
T1833_.43.0899b21: 何顯耶　答是思量體名爲思量。擧末顯
T1833_.43.0899b22: 本。如花果樹　
T1833_.43.0899b23: 疏。其體即是識蘊攝故者。問豈彼行相非識
T1833_.43.0899b24: 蘊耶　答雖亦識蘊遮彼外難而有此言。
T1833_.43.0899b25: 爲外難云行相思量與思何別。故今答云。
T1833_.43.0899b26: 行相體者既是識蘊。相亦同之。思即行蘊。故
T1833_.43.0899b27: 不相例　
T1833_.43.0899b28: 論。由斯兼釋所立別名者。心･意･識三皆有
T1833_.43.0899b29: 通別。若縁慮名心。依止名意。了別名識。此
T1833_.43.0899c01: 即通名。八識皆有此三名故。若積集名心。
T1833_.43.0899c02: 思量爲意了麁名識。乃是別名。如次別屬
T1833_.43.0899c03: 第八･七･六　問心行相者而是阿頼耶　答
T1833_.43.0899c04: 縁慮是也　問何故意以別相爲行。心通行
T1833_.43.0899c05: 耶　答有義雖標總稱即是別名。如十一
T1833_.43.0899c06: 色色得名故　詳曰。此不爲例。色無餘名
T1833_.43.0899c07: 不同香等。故取總名以標別稱。心有別
T1833_.43.0899c08: 號何得例同。故今解云。行相何要取別相
T1833_.43.0899c09: 耶。取總何失。前解第八了別爲行。亦取總
T1833_.43.0899c10: 也。故不須例隨應説故　
T1833_.43.0899c11: 論。未轉依位至無我相故者。按瑜伽論六十
T1833_.43.0899c12: 三云。問若彼末那於一切時思量爲性相
T1833_.43.0899c13: 續而轉。如世尊説。出世末那云何建立　名
T1833_.43.0899c14: 假施設不必如義　又對治彼遠離顛倒
T1833_.43.0899c15: 正思量故　釋此中難意。若四惑倶恒思量
T1833_.43.0899c16: 者。即出世位而無四惑。復不思量。何名末
T1833_.43.0899c17: 那。初答意云。夫立名者但假施設未必稱
T1833_.43.0899c18: 義。故出世意雖不思量亦得名意。與疏
T1833_.43.0899c19: 稍別　
T1833_.43.0899c20: 論。此四常起擾濁内心者。内心之義傳有兩
T1833_.43.0899c21: 釋。一云内心體即第八。由第七識相應四惑
T1833_.43.0899c22: 縁第八識令成有漏故名擾濁。二云内心
T1833_.43.0899c23: 即第七識。由相應惑而成染汚名爲擾濁
T1833_.43.0899c24: 　詳曰。今同後釋　所以者何　答言擾
T1833_.43.0899c25: 内心令外轉識恒成雜染雜染者不由第
T1833_.43.0899c26: 八第七能故　又別釋者。内心通取七･八二
T1833_.43.0899c27: 識。第八由之成有漏故　
T1833_.43.0899c28: 疏。説四種愛至七慢分別者。相攝如燈。具
T1833_.43.0899c29: 明四愛如法華攝釋第三･第四
T1833_.43.0900a01: 論。瑜伽論至寧不相違者。按五十八云。貪
T1833_.43.0900a02: 染令心卑下。憍慢令心高擧。是故貪･慢更
T1833_.43.0900a03: 互相違。撿兩本論皆五十八。疏云五十五
T1833_.43.0900a04: 撿文者誤　
T1833_.43.0900a05: 論。分別倶生至義乖返者。按五十五。貪･嗔
T1833_.43.0900a06: 互相無。此惑與慢･見。謂染愛時或高擧或
T1833_.43.0900a07: 推求。慢之與見或更相應。謂高擧時復邪推
T1833_.43.0900a08: 搆　撿兩本論。並五十五。疏云五十八亦
T1833_.43.0900a09: 恐撿錯。又按對法第六云。謂貪不與瞋相
T1833_.43.0900a10: 應。如瞋疑亦爾。餘皆相應。故知貪與見･慢
T1833_.43.0900a11: 相應　又云。見慢皆不得與瞋･疑相應。不
T1833_.43.0900a12: 障見･慢自相應也　
T1833_.43.0900a13: 疏。文與前別者。與前第三所明文別　
T1833_.43.0900a14: 疏。與第八識所簡乃同者。同彼簡去別境･
T1833_.43.0900a15: 及善･隨惑･不定　
T1833_.43.0900a16: 論。定唯繋心至刹那別縁者　問若據有爲
T1833_.43.0900a17: 定境不一。依相續説八非間斷。如何説七
T1833_.43.0900a18: 刹那別縁。七繋於八。由八而有似一常故
T1833_.43.0900a19: 　答定有專注一境之相。境對稱一。第七
T1833_.43.0900a20: 不爾。據境有爲故云別縁而非第七作別
T1833_.43.0900a21: 縁解。而似一常依相續説　若爾本智相
T1833_.43.0900a22: 應無定。無一相故　答一解雖無。有深專
T1833_.43.0900a23: 義有定無失。諸師上下或云別縁。或説縁
T1833_.43.0900a24: 一。准此應悉　
T1833_.43.0900a25: 疏。問如定變化障者。依定得通能起變化。
T1833_.43.0900a26: 由彼硬澁無堪任性。能障於彼變化等事。變
T1833_.43.0900a27: 化之障。依主得名　
T1833_.43.0900a28: 疏。或父外意者。瑜伽文外。彼論不言世俗
T1833_.43.0900a29: 有者有實體故　
T1833_.43.0900b01: 疏。然忘念一至不別説者。與別境念行相相
T1833_.43.0900b02: 似。念前説無。忘念同念故不説也。有義若
T1833_.43.0900b03: 爾不正知亦爾何須解之。故此但是論主遺
T1833_.43.0900b04: 忘　詳曰。疏若斷云忘念別境念分攝故不
T1833_.43.0900b05: 説之。可如所責。疏撿行相有似･不似。故
T1833_.43.0900b06: 説･不説。一何輒斥。豈自不得論之妙旨。推
T1833_.43.0900b07: 過論主言遺忘乎。次前疏云是別境故此
T1833_.43.0900b08: 不説者。對邪欲解攝相説也。此方悉陳　
T1833_.43.0900b09: 疏。耶欲耶解至故此不説者。有義非由別
T1833_.43.0900b10: 境。但依二十故不説之　詳曰。五遍染家
T1833_.43.0900b11: 亦不説言而依二十隨煩惱説。如何簡略
T1833_.43.0900b12: 依二十耶。若言雖不説依二十。二十隨
T1833_.43.0900b13: 中有不遍故故須簡者。若爾二十二中亦有
T1833_.43.0900b14: 不遍。何不依簡。故如疏説理甚無違　
T1833_.43.0900b15: 論。要縁曾受境界種類等者。有義如等流五
T1833_.43.0900b16: 識所縁現境。雖非曾受而是率爾五識所得
T1833_.43.0900b17: 境之種類名曾受境。五識既爾意識准知。此
T1833_.43.0900b18: 之後心縁前類境亦得念起。今第七識唯縁
T1833_.43.0900b19: 類故。故説有念。所執頼耶是無始時曾受
T1833_.43.0900b20: 類故。縁現境故非縁曾受　問設縁過去。
T1833_.43.0900b21: 彼已滅故但縁現影。此即一切皆縁境類。如
T1833_.43.0900b22: 何曾受與境類別　答理實二境皆是現在。
T1833_.43.0900b23: 本質過去名爲曾受。質若現在但名爲類。七
T1833_.43.0900b24: 與五境質唯現故但名縁類。意識有時質久
T1833_.43.0900b25: 滅故。名縁曾受故有別也　詳曰。現在等
T1833_.43.0900b26: 流五識之境。豈非過去等流識等境之類耶。
T1833_.43.0900b27: 若許是者何乃不言。若不許者有何所以。
T1833_.43.0900b28: 又現意識縁久滅境。境體既無何是曾受。故
T1833_.43.0900b29: 雖重釋尚疎遺也。故今應云。是前率爾･等
T1833_.43.0900c01: 流識等境之類也。過去本質雖體實無。而變
T1833_.43.0900c02: 相縁。相似於彼名縁曾受
T1833_.43.0900c03: 疏。能發惡者等是者。釋前師難。前師難云。
T1833_.43.0900c04: 不正知者謂起外門能發惡業。豈第七識能
T1833_.43.0900c05: 有此事不正知倶。故今會云彼約六識非
T1833_.43.0900c06: 據第七　
T1833_.43.0900c07: 論。瑜伽論至三界繋故者。按彼五十八云。
T1833_.43.0900c08: 云何名隨煩惱。略由四相差別建立。一通
T1833_.43.0900c09: 一切不善心起。謂無慚･無愧二通一切染汚
T1833_.43.0900c10: 心起。謂放逸等。三於各別不善心起。小十
T1833_.43.0900c11: 隨惑。若一生時必無第二。四善･不善･無記
T1833_.43.0900c12: 心起謂不定四。不定四法瑜伽亦名隨煩惱
T1833_.43.0900c13: 也。放逸等十既云遍染。明知第七有不定
T1833_.43.0900c14: 惑　
T1833_.43.0900c15: 論。諸疑理者至亦勝解者。問何故疑理事須
T1833_.43.0900c16: 印　答事理雖別然必相依。如於苦諦即
T1833_.43.0900c17: 有苦事･苦理･苦如。由此疑理於事有印
T1833_.43.0900c18: 疏。事決不生疑等者。此難意云。疑與勝解
T1833_.43.0900c19: 倶時而生境有理事。疑縁於理。勝解縁事。
T1833_.43.0900c20: 既不同取。便違同一所縁之義　
T1833_.43.0900c21: 疏。理疑亦解生者。此釋意云。勝解於彼所
T1833_.43.0900c22: 疑之理而亦解生。即所縁同行相有別　問
T1833_.43.0900c23: 疑所疑理而勝解生可同所縁。印所印事
T1833_.43.0900c24: 疑不縁之所縁還異　答事亦有疑。但相微
T1833_.43.0900c25: 隱。疏示一隅故不言備　
T1833_.43.0900c26: 疏。前解但約事疑者。即前引彼五十八云。
T1833_.43.0900c27: 疑由五相至如何有欲勝解二數。此解約彼
T1833_.43.0900c28: 事疑爲難　
T1833_.43.0900c29: 疏。以疑理所引等者。外&T050801;前難故此釋之。
T1833_.43.0901a01: 外難意云。若縁事疑是煩惱者應非見斷。
T1833_.43.0901a02: 見斷唯是迷理惑故　答意易詳　
T1833_.43.0901a03: 論第五
T1833_.43.0901a04: 論。違聖言故者。即違瑜伽第十一説諸禪
T1833_.43.0901a05: 出受。疏云十二二字誤也。按彼論云。無相
T1833_.43.0901a06: 者經中説爲無相心定。於此定中捨根永滅
T1833_.43.0901a07: 但害隨眠。彼品麁重無餘斷故。非滅現纒。
T1833_.43.0901a08: 住無想定必有受故。於此定中容有三
T1833_.43.0901a09: 受。謂喜･樂･捨　釋曰。無漏定心而縁眞如
T1833_.43.0901a10: 名無想定。或相應捨被惑所雜。或爲縁
T1833_.43.0901a11: 縛。能雜能縁捨根。惑種名捨麁重。斷此惑
T1833_.43.0901a12: 種名斷隨眠。據此等斷名斷捨根。非斷
T1833_.43.0901a13: 現受。餘文可悉
T1833_.43.0901a14: 疏。若許喜樂等者。問前師但言喜受相應。如
T1833_.43.0901a15: 何牒言許喜･樂耶　答爲二釋。一依三受
T1833_.43.0901a16: 而以明之。二就理言喜麁･樂細。麁猶上有。
T1833_.43.0901a17: 細必不無
T1833_.43.0901a18: 疏。第七所縁至爲境界故者。此釋意云。隨縁
T1833_.43.0901a19: 何地所引果識。第七倶受即與先世引業受
T1833_.43.0901a20: 同。何所以者。縁彼引業所感果故。疏云相
T1833_.43.0901a21: 應是隨順義。若與彼業受不隨順。即不
T1833_.43.0901a22: 能縁彼業之果
T1833_.43.0901a23: 疏。又地所有至與彼受倶者。此第二釋。隨所
T1833_.43.0901a24: 縁識所生之地。七與彼地第六意識増上受
T1833_.43.0901a25: 倶。倶者即是喜･憂等同。何所以然。由縁彼
T1833_.43.0901a26: 地引業之果。故與當地増上受同。如生惡
T1833_.43.0901a27: 處憂受増上。餘趣准知。前據與彼能引受
T1833_.43.0901a28: 同。後同所縁當地増受。故二別也。有義隨
T1833_.43.0901a29: 第六識増上受倶。如初轉依隨六増上。故受
T1833_.43.0901b01: 倶起亦隨第六　
T1833_.43.0901b02: 論。任運一類等者。如阿頼耶任運一類而無
T1833_.43.0901b03: 轉易。不與思惟所引之受而共相應。此何
T1833_.43.0901b04: 不爾。何知以然　答按瑜伽論六十三云。
T1833_.43.0901b05: 阿頼耶識相應受於一切時唯是不苦不樂
T1833_.43.0901b06: 受。於一切識三受位中恒相續流。乃至命
T1833_.43.0901b07: 終無有斷絶。所餘二受當知思惟之所引
T1833_.43.0901b08: 發非是倶生。時時作意引發現前。以八例
T1833_.43.0901b09: 七七同唯捨　
T1833_.43.0901b10: 疏。彼是自相別義者。異熟果相。種子因相。是
T1833_.43.0901b11: 阿頼耶識自相別義。攝持因果爲自相故
T1833_.43.0901b12: 疏。欲界中不伏修惑等者。即欲意識倶生我
T1833_.43.0901b13: 見依不斷問。依斷家答　
T1833_.43.0901b14: 疏。彼定心至爲有頂依者。意明平等通諸
T1833_.43.0901b15: 地有。法觀第六引彼平等智以爲所依。生
T1833_.43.0901b16: 空第六即以隨身界繋第七而爲所依。故
T1833_.43.0901b17: 云不定　問無漏第七與能依識即許同
T1833_.43.0901b18: 地。有漏末那而與第六地繋許別。竟何意
T1833_.43.0901b19: 耶　答有漏末那而有二義。一隨依繋。縁
T1833_.43.0901b20: 彼依故。二非六引。故與第六地不必同。無
T1833_.43.0901b21: 漏亦二。一不繋故。而隨觀察通縁理事。二
T1833_.43.0901b22: 由六引。故隨能依而同地也　
T1833_.43.0901b23: 疏。不可以因數等難者。不可以受因･果是
T1833_.43.0901b24: 同。便難因･果令似所等　
T1833_.43.0901b25: 疏。此微細言攝論二本皆第一説者。按無性
T1833_.43.0901b26: 論牒本論云。此意染汚故有覆無記性。與
T1833_.43.0901b27: 四煩惱常共相應。如色･無色二&T072158;煩惱。是
T1833_.43.0901b28: 其有覆無記性攝。色･無色&T072158;爲奢摩他所
T1833_.43.0901b29: 攝藏故。此意一切時微細隨逐故　釋三界
T1833_.43.0901c01: 者有情所歸所集之所。猶彼市&T072158;。而梵云
T1833_.43.0901c02: 阿縛遮羅　
T1833_.43.0901c03: 論。謂生欲界至應知亦然者。按瑜伽論六十
T1833_.43.0901c04: 三中明亦同此。故彼論云。隨所生處是諸
T1833_.43.0901c05: 煩惱即此地攝　釋隨第七識所生之處。彼
T1833_.43.0901c06: 相應惑亦同地攝　又顯揚十九云。若生此
T1833_.43.0901c07: 界中補特伽羅。當知此意相應煩惱。即是此
T1833_.43.0901c08: 界體性所攝　釋瑜伽約地。顯揚據界。麁
T1833_.43.0901c09: 細少差大意一種　
T1833_.43.0901c10: 論。阿羅漢滅定等者。准瑜伽六十三中不
T1833_.43.0901c11: 言滅定。故彼論云。諸離欲者世間治道。若
T1833_.43.0901c12: 現在前。若不現前。此諸煩惱現行不絶。若
T1833_.43.0901c13: 諸有學已見迹者。出世間道現在前時。此諸
T1833_.43.0901c14: 煩惱不得現行。從彼出已還復現行。善通
T1833_.43.0901c15: 達故。未永斷故。若諸無學此一切種皆不現
T1833_.43.0901c16: 行。是諸煩惱當知唯離非想非非想處欲故
T1833_.43.0901c17: 一時頓斷。非如餘惑漸漸而斷　釋言此煩
T1833_.43.0901c18: 惱者。此第七識相應四惑。與此論別。會釋
T1833_.43.0901c19: 如疏　
T1833_.43.0901c20: 疏。八十八至不伏相似等者。六･七惑別。金剛
T1833_.43.0901c21: 斷異是不同也。然倶世道不能伏之。名不
T1833_.43.0901c22: 伏相似。按彼論云。又見雜染得解脱時。亦
T1833_.43.0901c23: 能於餘畢竟解脱。非餘雜染得解脱時。即
T1833_.43.0901c24: 能解脱諸見雜染。所以者何。由生此者依
T1833_.43.0901c25: 世間道。乃至能離無所有處所有貪欲。於
T1833_.43.0901c26: 諸下地其餘煩惱心得解脱。而未能脱薩
T1833_.43.0901c27: 迦耶見。由此見故於下･上地所有諸行
T1833_.43.0901c28: 和雜自體不觀差別。遍計爲我。或計爲
T1833_.43.0901c29: 所。由此因縁雖昇有頂而復退還。由出･
T1833_.43.0902a01: 世道先斷一切薩迦耶見。後能永斷所餘煩
T1833_.43.0902a02: 惱。由此因縁無復退轉　
T1833_.43.0902a03: 疏。問至能縁此識亦應斷者。此中徴意。若不
T1833_.43.0902a04: 許斷而違其理。若隨所縁亦名斷者。如何
T1833_.43.0902a05: 論云與有頂地下下煩惱一時頓斷。先已斷
T1833_.43.0902a06: 故。何名頓斷耶　
T1833_.43.0902a07: 疏。實理解至以此例彼者。更無惡業所招之
T1833_.43.0902a08: 果。第八言除。修惑猶在。我執未亡。能縁第
T1833_.43.0902a09: 七不得言斷　問見道但無一分第八第
T1833_.43.0902a10: 八名捨。亦闕一分能執第七第七應捨
T1833_.43.0902a11: 答因亡果喪第八可捨。七非業招。執體不
T1833_.43.0902a12: 無。何得名捨
T1833_.43.0902a13: 疏。今此不依。至亦通無漏故者。雖復佛地･
T1833_.43.0902a14: 無性二論説有淨識。然佛地經･及無著論
T1833_.43.0902a15: 不説有之。由斯不取末論爲證　
T1833_.43.0902a16: 論。顯揚論至平等行等者。按彼論云。意者
T1833_.43.0902a17: 謂從阿頼耶識種子所生還縁彼識。我癡･
T1833_.43.0902a18: 我愛･我我所執･我慢相應。或翻彼相應。一
T1833_.43.0902a19: 切時恃擧爲行。或平等行與彼倶轉了別爲
T1833_.43.0902a20: 性　
T1833_.43.0902a21: 疏。然所引識至無藏識故者。以瑜伽論而言
T1833_.43.0902a22: 藏識或二轉等。所以此論不難無學以彼無
T1833_.43.0902a23: 學無藏識故　有義文略不説　詳曰。非爲
T1833_.43.0902a24: 略也。爲引大論識起多少以之爲難。本
T1833_.43.0902a25: 論既擧藏識爲法。所以不得難於無學。故
T1833_.43.0902a26: 疏爲正。若也不取彼文爲理。而難無學
T1833_.43.0902a27: 即無傷也　
T1833_.43.0902a28: 疏。第八至如餘七識者。問前師自許聖道･無
T1833_.43.0902a29: 學第六無依。識性因轉。豈非犯於他不定
T1833_.43.0902b01: 耶　答倶有依中含共不共。聖道等位第六
T1833_.43.0902b02: 意識。彼亦許有共倶有依。宗法之中既不
T1833_.43.0902b03: 別言故無不定
T1833_.43.0902b04: 疏。若成前總宗至意識無依者。有義彈云。無
T1833_.43.0902b05: 學･聖道意識皆在有法中收。豈得約宗有
T1833_.43.0902b06: 法之中有不定耶　詳曰。夫五不定因於
T1833_.43.0902b07: 二喩。或有或無無所立處即爲異喩。立者
T1833_.43.0902b08: 雖立聖道等意在有法中。然後陳宗聖意
T1833_.43.0902b09: 非有。以理而言合居異喩。因既於轉。何非
T1833_.43.0902b10: 不定。誰望有法出不定耶。若言前立在有
T1833_.43.0902b11: 法中。如何復言是異法者。斯亦無爽。前依
T1833_.43.0902b12: 總立云有法收。出過據理合居異品。亦
T1833_.43.0902b13: 如古立宗因違云。如立聲常一切皆是無
T1833_.43.0902b14: 常故因。陳那正云。一切皆是無常故者而是
T1833_.43.0902b15: 異喩。非是因也。彼既以理正因爲喩。今亦
T1833_.43.0902b16: 以理正宗爲異亦何失乎　又因明論云。異
T1833_.43.0902b17: 法者若於是處説所立無　釋除所立外
T1833_.43.0902b18: 所餘法處。但無所立即宗異法。聖道等意既
T1833_.43.0902b19: 無所立爲異何咎。若不爾者。於是處言攝
T1833_.43.0902b20: 無所立法不盡也。止濫不窮便諸過起。由
T1833_.43.0902b21: 斯疏判理固無違
T1833_.43.0902b22: 疏。若以六識至無第七者。有義彈云。別宗
T1833_.43.0902b23: 如前宗違比量。因無不定已成似量。外
T1833_.43.0902b24: 量如前之支無過。因云第六意識攝故。
T1833_.43.0902b25: 如無學等第六意識。外人豈將眞量與似
T1833_.43.0902b26: 量爲不定過耶。若彼外量取因量因云
T1833_.43.0902b27: 六識攝。亦有不定之失。此即共不定。如
T1833_.43.0902b28: 何説有決定過耶。此彈意云。相違決定
T1833_.43.0902b29: 前後兩家＊之支並具。今者前量六識攝因已
T1833_.43.0902c01: 犯不定。所立別宗復違比量之文便缺。後･
T1833_.43.0902c02: 家擧彼第六意因＊之支乃具。闕不闕別。何
T1833_.43.0902c03: 理得成相違決定。若也敵者還取前因。即
T1833_.43.0902c04: 是六中共不定攝。何成第六不定過耶　詳
T1833_.43.0902c05: 曰。直觀疏文誠有斯失。論疏主意據改
T1833_.43.0902c06: 其因。前因之中而言略也。如義燈正故疏
T1833_.43.0902c07: 無失　
T1833_.43.0902c08: 疏。此爲初元者。第七我執初不起位　
T1833_.43.0902c09: 疏。不可説彼得互捨者。不得以八同七令
T1833_.43.0902c10: 捨。以七同八而亦不捨　何以不得　答
T1833_.43.0902c11: 染汚過尤。暫滅名捨。淨法他縛永無名
T1833_.43.0902c12: 捨　
T1833_.43.0902c13: 疏若定爾者至非法觀果者。此難意云。若也
T1833_.43.0902c14: 定許法觀及果皆平等者。八他已去無非
T1833_.43.0902c15: 法觀及法果時。即應恒時起平等智　
T1833_.43.0902c16: 疏。由此應説隣近果者。此答意云。雖二後得
T1833_.43.0902c17: 皆名爲果。遠近既殊。故平等智而不恒起
T1833_.43.0902c18: 疏。或八地已去無分別智至無妨者。此第二
T1833_.43.0902c19: 解。以二本智自入二觀。二後得智各望自
T1833_.43.0902c20: 本名之爲果　
T1833_.43.0902c21: 疏。若約後義即果全論者。但法空果即起平
T1833_.43.0902c22: 等。更不遠果而以去之。故云全論　
T1833_.43.0902c23: 疏。或第八未捨名至此解難知者。以執藏
T1833_.43.0902c24: 義正名頼耶。平等非執。故所縁八何名頼
T1833_.43.0902c25: 耶　
T1833_.43.0902c26: 疏。既無能藏藏義應暫捨者。此乃&T050801;前難知
T1833_.43.0902c27: 意難　若無能藏所縁第八不名頼耶。既
T1833_.43.0902c28: 無能藏頼耶應捨　答此難意如初位辨
T1833_.43.0902c29: 故不重云　詳曰。頼耶之名而既未捨。許
T1833_.43.0903a01: 縁何失。若要起執方名頼耶。既不執時名
T1833_.43.0903a02: 何不捨。由此理論許縁無咎　
T1833_.43.0903a03: 疏。深喩至人中起事執者。法空理深迷斯至
T1833_.43.0903a04: 理名爲深也　問謂人是人執。而與淺喩
T1833_.43.0903a05: 竟何別耶　答據迷於杌分成淺深　問
T1833_.43.0903a06: 謂人設喩迷生空理名深何失　答意明
T1833_.43.0903a07: 我･法相依而起寛狹不等。事理相託故不喩
T1833_.43.0903a08: 之　
T1833_.43.0903a09: 疏。彼雖非執等者。雖言兼於得失。今取得
T1833_.43.0903a10: 也　
T1833_.43.0903a11: 疏。若不然者至無有漏心隔者。若也不許細
T1833_.43.0903a12: 障行爾。即應三地法觀恒行。以無有漏而
T1833_.43.0903a13: 爲隔故。或不然者。顯彼細障有不行時即
T1833_.43.0903a14: 法觀起。前解爲勝　
T1833_.43.0903a15: 疏。以此爲證者。以八地上法觀不恒。證上
T1833_.43.0903a16: 三地而第七識得有法執　或以此論而
T1833_.43.0903a17: 爲證也。即此文云。猶起法執不相違故　
T1833_.43.0903a18: 疏。説彼地地皆能斷故者。第六法執地地既
T1833_.43.0903a19: 斷。云何得言所知障在。若言言有據小有
T1833_.43.0903a20: 者。此亦不然。既法執起煩惱應行。如疏下
T1833_.43.0903a21: 難　
T1833_.43.0903a22: 疏。問何故上言至全言有也者。生起下論　
T1833_.43.0903a23: 疏。四阿含不攝等者。詳曰。解解脱義名解
T1833_.43.0903a24: 脱經。於理爲勝。故經頌云。若解脱諸惑等。
T1833_.43.0903a25: 故諸經論從其所説以立名者。其類寔繁。
T1833_.43.0903a26: 若不爾者。凡是經名是如來建。或集法立。
T1833_.43.0903a27: 豈佛･阿難據後零落而立斯號。若後人立
T1833_.43.0903a28: 名。亦爲未可。便合經因難爲楷准　
T1833_.43.0903a29: 論。此依六識皆不得成者。如無性論。疏･燈
T1833_.43.0903b01: 略引。學者猶迷故今具録　論云。此於五
T1833_.43.0903b02: 識無容説有。是處無有能對治故。若處
T1833_.43.0903b03: 有能治。此處有所治。非五識中有彼能治。
T1833_.43.0903b04: 於此見道不生起故　釋曰。以五識中無
T1833_.43.0903b05: 能治見。故不得有所治無明。言見道者簡
T1833_.43.0903b06: 餘二道。以成事智佛果有故。問第六應有
T1833_.43.0903b07: 不共無明。有見道故。答六有通治。非別治
T1833_.43.0903b08: 故。問七有見道。七相應惑應名見斷。答雖
T1833_.43.0903b09: 不斷之。伏暫不起亦見力也。由斯見道有
T1833_.43.0903b10: 平等智。據大乘説　論非於不染意識中
T1833_.43.0903b11: 有。由彼此應成染性故　釋曰。外人計云。
T1833_.43.0903b12: 在淨六中。以淨六中無餘煩惱。相應無知
T1833_.43.0903b13: 得名不共。故難淨意既有無明應成其染
T1833_.43.0903b14: 　論亦非染汚意識中有。與煩惱共相應時
T1833_.43.0903b15: 不共無明名不成故　釋曰牒轉計破。意
T1833_.43.0903b16: 有餘惑方名爲染。不共既與彼意惑倶。便
T1833_.43.0903b17: 是相應何名不共　論若立意識由彼煩
T1833_.43.0903b18: 惱成染汚者。今應畢竟成染汚性　釋曰。
T1833_.43.0903b19: 不共無明恒行不絶。意識何有而得淨時
T1833_.43.0903b20: 　論諸施等心應不成善。彼煩惱相恒相應
T1833_.43.0903b21: 故　釋曰。破文外救。外救既云意恒成染
T1833_.43.0903b22: 亦何爽耶。故斯難起　論若復有説善心倶
T1833_.43.0903b23: 轉有彼煩惱　釋曰。餘小乘救。施等善心
T1833_.43.0903b24: 與煩惱倶。由是不共無明恒行竟有何失
T1833_.43.0903b25: 　論是即一向與彼相應。餘不得有。此染
T1833_.43.0903b26: 意識引生對治不應道理　釋曰。正難前
T1833_.43.0903b27: 救。意既一向恒有無明。無明外餘善等之法
T1833_.43.0903b28: 此意非有。既無信等意名世善而不得
T1833_.43.0903b29: 成。又意恒染不可能引無漏善生。所治不
T1833_.43.0903c01: 爲能治因故。故出世善亦不得有　論若
T1833_.43.0903c02: 有説言染汚意倶有別善心能引對治。能治
T1833_.43.0903c03: 生故所治即滅應正道理者　釋曰。顯正
T1833_.43.0903c04: 義也。有大乘説。染汚意外有別世善。世善
T1833_.43.0903c05: 能引能治見道。應彼相生治障理也　論
T1833_.43.0903c06: 若爾所立不共無明亦不成就。與身見等所
T1833_.43.0903c07: 餘煩惱恒相應故　釋曰。此外難也。其難意
T1833_.43.0903c08: 云。七倶無明有餘見等三惑相應。應亦不
T1833_.43.0903c09: 得名爲不共。若雖見倶猶名不共。我前染
T1833_.43.0903c10: 意倶時無明。雖餘惑倶何乃不許名爲不
T1833_.43.0903c11: 共　論汝難不平。非我説彼與餘煩惱不
T1833_.43.0903c12: 相應故名爲不共。然説彼惑餘處所無故
T1833_.43.0903c13: 名不共。譬如十八不共佛法。前説與餘煩
T1833_.43.0903c14: 惱相應名不成者。觀他所立顯彼過故
T1833_.43.0903c15: 釋曰。答前外難。平猶齊也。前觀汝宗言餘
T1833_.43.0903c16: 惑倶失不共號。非我大乘許是義也　
T1833_.43.0903c17: 疏。不見不正知至掉名我掉者。問前師但云
T1833_.43.0903c18: 以隨惑中不正知等。是此識中我見慢等。誰
T1833_.43.0903c19: 言隨中説不正知爲我憍等　答若隨惑
T1833_.43.0903c20: 中不説我憍我掉等者。何理得知。隨中憍
T1833_.43.0903c21: 等是第七識相應慢等。若言説者教無文故。
T1833_.43.0903c22: 故爲斯難　
T1833_.43.0903c23: 疏。唯此倶貪至不爲主故者。略爲二釋。一云
T1833_.43.0903c24: 此第七貪不與六識慢等倶故方曰相應
T1833_.43.0903c25: 　問豈六識貪非相應耶而言唯此　答六
T1833_.43.0903c26: 相應貪通其二種有共･不共。第七不爾故
T1833_.43.0903c27: 唯言簡　問七貪非主即明相應。何言與
T1833_.43.0903c28: 六慢等不倶名相應乎　答爲遮外難故
T1833_.43.0903c29: 對六明。恐有難云第七貪等既不與六慢
T1833_.43.0904a01: 等相應應名不共故今對顯。二云此者此
T1833_.43.0904a02: 六識也。疏不字誤也。應爲亦字。此六識貪
T1833_.43.0904a03: 亦與六識慢等倶者或名相應　問相應貪
T1833_.43.0904a04: 等第七豈無言唯此六　答簡自六識不共
T1833_.43.0904a05: 貪等而置唯言。非對唯識言唯此也　
T1833_.43.0904a06: 疏。此十増上至唯無明増者。由十増上十
T1833_.43.0904a07: 得主名。倶時無明不得主號曰相應也　
T1833_.43.0904a08: 論。又契經説眼色爲縁等者。按無著攝論
T1833_.43.0904a09: 云。又五同法亦不得有。成過失故。所以者
T1833_.43.0904a10: 何。以五識身必有眼等倶有依故　世親論
T1833_.43.0904a11: 解與此別説。無性論同　世親論云。言同
T1833_.43.0904a12: 法者第六意識與五識有相似法故。彼有
T1833_.43.0904a13: 五根･及阿頼耶爲倶有依。此亦如是有染
T1833_.43.0904a14: 汚意･阿頼耶識爲倶有依。此五同法。離染
T1833_.43.0904a15: 汚意決定非有　釋曰。所依有二名爲二
T1833_.43.0904a16: 縁。無性攝論根･境二種名爲二縁。根中不
T1833_.43.0904a17: 取阿頼耶識。以共依故　故彼論云。五識
T1833_.43.0904a18: 與彼意識有同法性。謂從二縁而得生起。
T1833_.43.0904a19: 彼染汚意若無有者。與此相違。所謂倶生
T1833_.43.0904a20: 増上縁依無有別故。阿頼耶識雖是意識
T1833_.43.0904a21: 倶生所依。然不應立爲此別依。是共依故。
T1833_.43.0904a22: 因縁性故　
T1833_.43.0904a23: 論。謂如五識至倶有所依者。有義彈疏釋
T1833_.43.0904a24: 云。若是宗法何故乃云必有眼等。今解。謂如
T1833_.43.0904a25: 至倶有依皆同法喩。即以此喩所簡別法
T1833_.43.0904a26: 爲其宗法　詳曰。依義寛通。擧眼所以
T1833_.43.0904a27: 簡餘非者。斯亦何違。若言喩者何假置彼
T1833_.43.0904a28: 必有之言。觀諸因明未見喩中有此例故。
T1833_.43.0904a29: 必有定義。宗有無失。下總量云。必有不共顯
T1833_.43.0904b01: 自名處是宗法也。又總是喩。更有何法是
T1833_.43.0904b02: 所簡者。將以爲宗。若言意根即是所簡。文
T1833_.43.0904b03: 既不言應是意許。若如是者。豈此宗法唯
T1833_.43.0904b04: 有意許無言陳耶。又未曾見以喩所簡
T1833_.43.0904b05: 別法爲宗。准此則應先擧於喩後方言
T1833_.43.0904b06: 宗。以喩簡彼宗法過故。以此而言知疏無
T1833_.43.0904b07: 謬　
T1833_.43.0904b08: 論。不可説色至二分別者。據無性論。此文雙
T1833_.43.0904b09: 破經部･上座亦應無失。故彼論云。經部所
T1833_.43.0904b10: 立色爲意識倶生別依。此不成就不應道
T1833_.43.0904b11: 理。以就思擇･隨念分別應一切時無分別
T1833_.43.0904b12: 故。傳釋云。肉搏心藏四塵色法爲意識依
T1833_.43.0904b13: 又云。由此道理餘部所立胸中色物意識別
T1833_.43.0904b14: 依亦不成就　釋類破上座。同是色故。故
T1833_.43.0904b15: 此論初含於兩宗。後破經部理應允矣
T1833_.43.0904b16: 疏。如瑜伽抄會等者。下自具辨。義燈復明
T1833_.43.0904b17: 也　
T1833_.43.0904b18: 疏。生所依者。親能發起名之爲生。非同種
T1833_.43.0904b19: 子辨體生果名爲生也　
T1833_.43.0904b20: 疏。法但爲境等者。即五十二明彼無法得
T1833_.43.0904b21: 爲意境。是此證也。彼文廣辨。今略引之
T1833_.43.0904b22: 論云。問如世尊説過･未諸行爲縁生意。過･
T1833_.43.0904b23: 未非有何故説彼爲縁生意。若意亦縁非
T1833_.43.0904b24: 有事境。云何佛説由二種縁諸識得生。答
T1833_.43.0904b25: 由執持諸五識身所不行義。故佛世尊假
T1833_.43.0904b26: 説名法。是故説言縁意･及法意識得生
T1833_.43.0904b27: 釋曰。持自無體令五識不行令意識轉。故
T1833_.43.0904b28: 假名法。非言爲法即有實體　論云。又有
T1833_.43.0904b29: 性者安立有義能持有義。若無性者安立
T1833_.43.0904c01: 無義能持無義故皆名法。由彼意識於有
T1833_.43.0904c02: 性義。若由此義而得安立。即以此義起識
T1833_.43.0904c03: 了別。若於二種不由二義起了別者。不
T1833_.43.0904c04: 應説意縁一切義取一切義　釋曰。相分
T1833_.43.0904c05: 雖有。據本質説得言縁無　
T1833_.43.0904c06: 論。若謂現在至寧説爲意者。問有部十八界
T1833_.43.0904c07: 通三世。如何難言現但名識。答意具思量･
T1833_.43.0904c08: 依止二義。而現在識雖未起用爲依生識。
T1833_.43.0904c09: 然住意性亦得意名。不據思量現名爲
T1833_.43.0904c10: 意。故亦無過　
T1833_.43.0904c11: 論。已滅依此假立意名者。有義依止名意自
T1833_.43.0904c12: 望假説。非依第七。思量名意依第七立。故
T1833_.43.0904c13: 云已滅依此假名思量意也。立宗但諍思
T1833_.43.0904c14: 量意故　詳曰。已滅雖無。然開其路。彼識
T1833_.43.0904c15: 依此而可得生。似現依止假立意名。已滅
T1833_.43.0904c16: 之意與現思量殊不相似。如何依七假立
T1833_.43.0904c17: 思量。雖思量意是本所諍。爲外難云滅非
T1833_.43.0904c18: 思量何得名意。故論答云滅似現意依止
T1833_.43.0904c19: 一邊依之假立。若言依止自望説者。如何
T1833_.43.0904c20: 自望。若望現在。現在名識。似何稱意。若
T1833_.43.0904c21: 望以前。以前體無。似似於誰。論破於他假
T1833_.43.0904c22: 依眞立。義應不成　又按世親攝論第一
T1833_.43.0904c23: 云。過去已滅無所思量。云何當有能思量
T1833_.43.0904c24: 性。准此文意。不以思量爲過去意。可審
T1833_.43.0904c25: 詳之　
T1833_.43.0904c26: 疏。無想滅一識等者。以五轉識前位已捨。故
T1833_.43.0904c27: 言但滅一二識也　
T1833_.43.0904c28: 疏。攝論難云倶滅何異者。按彼論云。由二
T1833_.43.0904c29: 自相無差別故。心･及心法倶滅何異
T1833_.43.0905a01: 論。若謂加行等者。按無性攝論第一云。不
T1833_.43.0905a02: 可説在第四靜慮。在第一有地差別故。
T1833_.43.0905a03: 出離･靜住欲差別故。二定差別。但擧加行及
T1833_.43.0905a04: 地二別　又准倶舍第五卷論。有十差別。
T1833_.43.0905a05: 一地有異。謂第四禪･有頂別故。二加行異。
T1833_.43.0905a06: 出離･止息二想別故。三相續異。異生･聖者身
T1833_.43.0905a07: 不同故。四感果異。五蘊･四蘊報差別故。五順
T1833_.43.0905a08: 受異。唯順生受通生後等時差別故。六初起
T1833_.43.0905a09: 異。無想二界。滅定唯人。七退有異。得不經
T1833_.43.0905a10: 生･經生別故。八名號異。九還不還異。如箭
T1833_.43.0905a11: 射空無惑不返。十二得異。初唯加行。後通
T1833_.43.0905a12: 二得。離染唯佛。加行餘聖。如次配彼無想･
T1833_.43.0905a13: 滅定。是二差別　
T1833_.43.0905a14: 疏。此中通言至第六相縛者。此論引彼文不
T1833_.43.0905a15: 足也。無意識言。今按彼云。又復意識染汚
T1833_.43.0905a16: 末那以爲依止。此脱初句。餘文悉同　
T1833_.43.0905a17: 疏。對法等云漏所隨逐等者。等瑜伽論文。
T1833_.43.0905a18: 如樞要辨。對法所説如義燈解。故此不言
T1833_.43.0905a19: 疏。即是攝論我執不有失等者。此文與彼第
T1833_.43.0905a20: 六大同。其中委曲而徴逐者彼不及此。故
T1833_.43.0905a21: 言極差　
T1833_.43.0905a22: 疏。大乘之中至以此理通者。雖八識別總得
T1833_.43.0905a23: 名意。以對六境故合爲一　問何故不
T1833_.43.0905a24: 釋十八界耶　此文正釋故疏不云　
T1833_.43.0905a25: 疏。初句即是此識得名者。即對法云。依眼縁
T1833_.43.0905a26: 色。依所依眼識得眼名　
T1833_.43.0905a27: 疏。此各有種如瑜伽者。按彼第一云。云何
T1833_.43.0905a28: 眼識自性。謂依眼了別色。彼所依者倶有
T1833_.43.0905a29: 依。謂眼等。無間依謂意。種子依謂即此一切
T1833_.43.0905b01: 種子執受所依所攝阿頼耶識。乃至意識亦
T1833_.43.0905b02: 復如是。又云。倶有相應一一而轉。又彼一切
T1833_.43.0905b03: 各各從自種子而生　
T1833_.43.0905b04: 疏。且據麁相至識不必生者。問今盲冥者有
T1833_.43.0905b05: 境無根而識不生。證識依眼。如有眼者
T1833_.43.0905b06: 由境無故而識不生。應識依境。又但有根
T1833_.43.0905b07: 識即依生。色界應有鼻舌兩識　答至理識
T1833_.43.0905b08: 生實藉根･境。就勝縁説依眼非色。亦猶
T1833_.43.0905b09: 識･境互相因生。而依主勝稱爲唯識又濟
T1833_.43.0905b10: 巨川匪唯一筏。假諸帆橈方堪利渉。世就
T1833_.43.0905b11: 勝言舟爲度矣　
T1833_.43.0905b12: 疏。如迦末羅病等者。問非黄見黄自是意識。
T1833_.43.0905b13: 如何以此證眼識耶　答由根損故令初
T1833_.43.0905b14: 眼識而不分明。而後意識見有錯亂。故擧
T1833_.43.0905b15: 壞意證眼識變　
T1833_.43.0905b16: 疏。謂由根合識令根有損益等者。由根識合
T1833_.43.0905b17: 觀日･月光。如次於根而有損益　又按倶
T1833_.43.0905b18: 舍論第二云。由二因故從根立號。一由根
T1833_.43.0905b19: 是所依性故。境即不爾。二由所依是不共
T1833_.43.0905b20: 故唯自識依。色亦通爲他身眼識･及自意識
T1833_.43.0905b21: 而所取故。餘四准此。由斯不從色等立
T1833_.43.0905b22: 稱。雖即二義簡濫亦畢　
T1833_.43.0905b23: 疏。意識不然眼等可爾者。據等無間六皆名
T1833_.43.0905b24: 意。今目第六故爲不然。五識根別。依根
T1833_.43.0905b25: 立名無濫可爾　
T1833_.43.0905b26: 論。惑名色識等者。有義疏説亦依主釋。今解
T1833_.43.0905b27: 通有財釋。以能有境名色識等。即有財釋
T1833_.43.0905b28: 　詳曰。若汎爾言非無此義。辨論所説但
T1833_.43.0905b29: 依主釋。故論斷云隨境立名。順識義故。謂
T1833_.43.0905c01: 於六境了別名識。不言有境而名爲識
T1833_.43.0905c02: 疏。蛇眼聞聲等者。按彼經六十四云。瞿陀
T1833_.43.0905c03: 尼人眼識聞聲。如閻浮提中蛇蚖之類眼中
T1833_.43.0905c04: 聞聲。瞿陀尼人亦復如是。如隔障礙聞衆
T1833_.43.0905c05: 音聲。見衆色像亦復如是。以法勝故
T1833_.43.0905c06: 論。莊嚴論至同類境故者。按彼論第三偈
T1833_.43.0905c07: 云。如是五根轉。變化得増上。諸義遍所作。
T1833_.43.0905c08: 功徳千二百　釋曰。此偈顯示轉五根變
T1833_.43.0905c09: 化。此變化得二種増上。一者得諸義遍所
T1833_.43.0905c10: 作。謂一一根皆能互用一切境界故。二者
T1833_.43.0905c11: 得功徳千二百。謂一一根各得千二百功
T1833_.43.0905c12: 徳故　
T1833_.43.0905c13: 疏。或即初地至此是本義者。佛地論中義有
T1833_.43.0905c14: 本･別。擧本簡別。如次前疏而以明之
T1833_.43.0905c15: 論。佛地經説至作四記等者。疏及樞要雖皆
T1833_.43.0905c16: 引之。學未博者披猶難悟。今撮彼要隨難
T1833_.43.0905c17: 釋之。冀諸後學臨文不惑　經由是如來
T1833_.43.0905c18: 示現種種工巧等處。摧伏諸伎傲慢衆生。以
T1833_.43.0905c19: 是善巧方便力故。引諸衆生令入聖教成
T1833_.43.0905c20: 就解脱　釋曰。餘九化下皆有以是善巧等
T1833_.43.0905c21: 言。下同不録　論此中顯示現神通化。爲
T1833_.43.0905c22: 菩薩時示現種種陶師等類工巧等處。此是
T1833_.43.0905c23: 智上身業相現。爲摧傲慢故現斯事。善巧
T1833_.43.0905c24: 方便即是悲慧平等。運道先現神通先令生
T1833_.43.0905c25: 信。故名引生令入聖教。如現神通度迦
T1833_.43.0905c26: 葉等。次令調順有所堪能故名成就。引
T1833_.43.0905c27: 令長養諸善根故。後令解脱三界惡趣
T1833_.43.0905c28: 經由是如來往諸衆生種種生處示同類生。
T1833_.43.0905c29: 而居道位。攝伏一切異類衆生　論曰。此中
T1833_.43.0906a01: 顯示現受生化。謂現化身於天人中一切
T1833_.43.0906a02: 生處示同類生。居刹帝利･婆羅門種。伏下
T1833_.43.0906a03: 諸類令得利樂　經由是如來示現領受
T1833_.43.0906a04: 本事本生難修諸行。論此中顯示現業果化。
T1833_.43.0906a05: 成所作智現以化身領受化業。由此業故
T1833_.43.0906a06: 示受一切本事本生難修諸行。先世相應所
T1833_.43.0906a07: 有餘事名爲本事。先世所受生類差別名
T1833_.43.0906a08: 爲本生。如毘濕飯怛囉等。依此本生先所
T1833_.43.0906a09: 修行種種苦行名難修行　釋曰。領者攝撿。
T1833_.43.0906a10: 受謂納受。乘斯化業攝納化果故名領受。
T1833_.43.0906a11: 與身相應非身之事名爲本事。所受身事名
T1833_.43.0906a12: 爲本生。毘濕等者此云衆異。有多徳伎異
T1833_.43.0906a13: 衆人故。即須達拏太子別名。擧事明也。論
T1833_.43.0906a14: 或於今世依變化身先修苦行。後捨彼行
T1833_.43.0906a15: 修處中行方得菩提。有契經説。如來先世
T1833_.43.0906a16: 迦葉佛時作是罵言。何處沙門剃鬚髮者
T1833_.43.0906a17: 有大菩提。無上菩提極難得故。由彼惡業
T1833_.43.0906a18: 今受如是難行苦果　釋曰。今生六年苦行之
T1833_.43.0906a19: 事亦得名爲示業果也。經言過去罵迦葉
T1833_.43.0906a20: 佛今受六年苦行報者亦化之耳。化宜聞
T1833_.43.0906a21: 故止餘惡故　經由是如來宣暢種種隨
T1833_.43.0906a22: 所樂法文義巧妙。小智衆生初聞尚信　論
T1833_.43.0906a23: 曰。此中顯示慶慰語化。慶慰即是喜悦差別。
T1833_.43.0906a24: 語能生彼故名慶慰。成所作智化作語業
T1833_.43.0906a25: 自現妙音。令化心變謂聞佛語生歡喜
T1833_.43.0906a26: 故。隨所樂法者。隨彼因力所應。樂聞人天
T1833_.43.0906a27: 三乘諸差別法。文巧妙者。字句顯美令樂聞
T1833_.43.0906a28: 故。義巧妙者。理趣分明易解了故。小智聞
T1833_.43.0906a29: 信。況聰慜者　經由是如來立正學處。毀
T1833_.43.0906b01: 諸放逸讃不放逸。又復建立隨信行人･隨法
T1833_.43.0906b02: 行人　論此中顯示方便語化。如來大悲爲
T1833_.43.0906b03: 諸有情安立學處。令伏諸惡修世間善。
T1833_.43.0906b04: 安立聖道分位差別。令入聖道出離三
T1833_.43.0906b05: 界經由是如來斷諸衆生無量疑惑　論此
T1833_.43.0906b06: 中顯示辨揚語化。成所作智隨諸衆生意樂
T1833_.43.0906b07: 差別。現化語業説種種義斷諸疑惑。謂
T1833_.43.0906b08: 發一音表一切義。令諸有情隨類獲益
T1833_.43.0906b09: 經由是決擇衆生八萬四千心行差別　論
T1833_.43.0906b10: 此中顯示決擇意化。成所作智相應意業能
T1833_.43.0906b11: 起化故名化意業　此能決擇所化衆生八
T1833_.43.0906b12: 萬四千心行差別。心行差別如疏具録。此不
T1833_.43.0906b13: 重記　經由是如來觀諸衆生所行之行行
T1833_.43.0906b14: 與不行若徳若失。爲令取捨造作對治
T1833_.43.0906b15: 　論此中顯示造作意化。隨所觀察一切有
T1833_.43.0906b16: 情所行之行。若諸惡行不行有徳。行即有
T1833_.43.0906b17: 失。若諸善行行即有徳。不行有失。如是觀
T1833_.43.0906b18: 察爲欲令彼取徳捨失　於徳造作任持
T1833_.43.0906b19: 對治。於失造作遠離對治　經由是如來
T1833_.43.0906b20: 爲欲宣説彼對治故。顯彼所樂名･句･字身
T1833_.43.0906b21: 　論此中顯示發起意化。成所作智相應意
T1833_.43.0906b22: 業能發身語。或此意業由智發起。或智相分
T1833_.43.0906b23: 現似彼故。是故説名發起意業。爲説有情
T1833_.43.0906b24: 諸行對治。此所説法名･句･字身以爲自性。
T1833_.43.0906b25: 是故顯示名･句･字身。令起愛樂發生對
T1833_.43.0906b26: 治　經由是如來於定不定反問置記爲
T1833_.43.0906b27: 記別故。隨其所應受領去來現在等義
T1833_.43.0906b28: 論此中顯示受領意化。受相應思能動其心
T1833_.43.0906b29: 令受苦樂。是故説名受領意業。成所作智
T1833_.43.0906c01: 受相應思。能起化故名化意業。於四記問
T1833_.43.0906c02: 爲記別故。隨其所應如實了知一切問已。
T1833_.43.0906c03: 領三世等無量義。如實知已隨其所應一
T1833_.43.0906c04: 一記別無有顛倒　言四記者。一一向記。
T1833_.43.0906c05: 如有問言。一切生者決定滅耶。佛法僧寶良
T1833_.43.0906c06: 福田耶。如是等問應一向記。此義決定　二
T1833_.43.0906c07: 分別記。如有問言。一切滅者定更生耶。佛法
T1833_.43.0906c08: 僧寶唯有一耶　釋所問法中而不一向應
T1833_.43.0906c09: 爲分別。有惑死者而必更生。無惑死者必
T1833_.43.0906c10: 不生也。若約眞理三寶唯一。若據有爲三
T1833_.43.0906c11: 寶有別　三反問記。如有問言。菩薩十地爲
T1833_.43.0906c12: 上爲下。佛法僧寶爲勝爲劣。應反問記汝
T1833_.43.0906c13: 望何問　釋曰所問之法相形待言勝劣不
T1833_.43.0906c14: 定故須反問。且三寶中師資而言法爲最
T1833_.43.0906c15: 勝。起説次第即佛爲勝。由佛出世方説法
T1833_.43.0906c16: 故。又内外道皆有三寶。望外三寶内三皆
T1833_.43.0906c17: 勝。十地相形勝劣可悉。爲斯不同故須返
T1833_.43.0906c18: 問。若不返問而爲答者。隨言勝劣而有難
T1833_.43.0906c19: 生問即難息　四默置記。如有問言。實有
T1833_.43.0906c20: 性我爲善爲惡。石女兒色爲黒爲白。如是
T1833_.43.0906c21: 等問應默置記。不應記故長戲論故　釋
T1833_.43.0906c22: 曰。應謂彼言。此不應記。不解彼問名爲
T1833_.43.0906c23: 默記。非總亡言名默記也　
T1833_.43.0906c24: 疏。最初修習至三百五十者。從初修習到彼
T1833_.43.0906c25: 岸法。至終分布到彼岸法。總計三百五十到
T1833_.43.0906c26: 彼岸法。一一到彼岸中皆具六度。三十七道･
T1833_.43.0906c27: 六波羅密･四攝･無畏･十力･十八不共法。皆
T1833_.43.0906c28: 是三百五十中法　
T1833_.43.0906c29: 疏。六無義者。此六塵等。有情耽染而無義
T1833_.43.0907a01: 利。或名六衰能衰有情所有善法　
T1833_.43.0907a02: 疏。如瑜伽説眼謂四大等者。法苑具明。故此
T1833_.43.0907a03: 不引　
T1833_.43.0907a04: 論。能爲此世他世順益等者。問且修六度於
T1833_.43.0907a05: 現有苦。廣捨竭財有飢寒等。乃至修慧流
T1833_.43.0907a06: 血裂心。云何而言二世皆益。不善返此爲
T1833_.43.0907a07: 難亦然。答有善惡名即成益損。又於他處
T1833_.43.0907a08: 而有益損。不唯約自。又能彼慳而長於貪
T1833_.43.0907a09: 亦名益損。故損益義二世亦成　
T1833_.43.0907a10: 疏。如雜集善有十三者。按彼第三云。一自性
T1833_.43.0907a11: 善。謂信等十一。二相屬善。謂彼相應法。三隨
T1833_.43.0907a12: 逐善。謂彼諸法習氣。四發起善。謂彼所發身
T1833_.43.0907a13: 業･語業。五第一義善。謂眞如。六生得善。由
T1833_.43.0907a14: 先串習生便即起。不假思惟。七方便善。親
T1833_.43.0907a15: 近善友思惟方起。八現前供養善。謂對三
T1833_.43.0907a16: 寶興供養業。九饒益善。謂以四攝饒益有
T1833_.43.0907a17: 情。十引攝善。以施戒福引攝生天樂異熟
T1833_.43.0907a18: 等。十一對治善。謂厭壞對治等對治二障。十
T1833_.43.0907a19: 二寂靜善。謂永斷煩惱得想受滅有無餘依
T1833_.43.0907a20: 涅槃界等。十三等流善。謂已得寂靜者。由
T1833_.43.0907a21: 此増上力故發起勝品神通等世出世共不
T1833_.43.0907a22: 共功徳　
T1833_.43.0907a23: 疏。不善十二者。按彼第四云。一自性不善。
T1833_.43.0907a24: 謂欲界繋不任運起。及任運起能發惡行一
T1833_.43.0907a25: 切煩惱。二相屬不善。謂即此煩惱･隨煩惱相
T1833_.43.0907a26: 應法。三隨逐不善。謂彼習氣。四發起不善。謂
T1833_.43.0907a27: 彼所起身業･語業。五第一義不善。謂一切流
T1833_.43.0907a28: 轉。六生得不善。謂由串習生便自起不假
T1833_.43.0907a29: 思惟。七方便不善。近不善友思惟方起。八
T1833_.43.0907b01: 現前供養不善。相對歸依隨一天衆殺害。邪
T1833_.43.0907b02: 見建立祠廟興供養業。九損害不善。謂於
T1833_.43.0907b03: 一切處起身･語･意種種邪行。十引攝不善。
T1833_.43.0907b04: 行惡三業引不愛異熟。十一所治不善。謂
T1833_.43.0907b05: 諸對治所對治法。十二障礙不善。謂能障
T1833_.43.0907b06: 礙諸善品法。如數衆集等　
T1833_.43.0907b07: 疏。無記十四者。按彼第四云。一自性無記。
T1833_.43.0907b08: 謂八色界處意相應品･命根･衆同分･名･句･
T1833_.43.0907b09: 文身也。二相屬無記。謂懷非穢淨心。所有
T1833_.43.0907b10: 名等名等所攝受心･及心所。三隨逐無記。謂
T1833_.43.0907b11: 彼戲論習氣。四發起無記。謂彼所攝諸心･心
T1833_.43.0907b12: 所發身業･語業。五第一義無記。謂虚空･非
T1833_.43.0907b13: 擇滅。六生得無記。謂諸不善有漏善異熟。七
T1833_.43.0907b14: 方便無記。謂非染善心者所有威儀路･工
T1833_.43.0907b15: 巧處。八現前供養無記。謂如有一想對歸依
T1833_.43.0907b16: 隨一天衆遠離殺害意･邪惡見。而建立祠
T1833_.43.0907b17: 廟興供養業。令無量衆於如是處不生
T1833_.43.0907b18: 長福･非福。九饒益無記。謂如有一於自僕使
T1833_.43.0907b19: 妻子等所。以非穢淨心而行惠施。十受用
T1833_.43.0907b20: 無記。謂如有一以無間擇無染汚心受
T1833_.43.0907b21: 用資具。十一引攝無記。謂如有一於工巧
T1833_.43.0907b22: 處由串習故。於當來世復引如是相身。
T1833_.43.0907b23: 由此身故習工巧處。速疾究竟。十二對治
T1833_.43.0907b24: 無記。謂如有一爲治疾病得安樂故。以
T1833_.43.0907b25: 簡擇心好服醫藥。十三寂靜無記。謂色･無
T1833_.43.0907b26: 色界諸煩惱等。由奢摩他所藏伏故。十四
T1833_.43.0907b27: 等流無記謂變化相應共有等法名倶生品。
T1833_.43.0907b28: 此心･心法謂嬉戲故發起變化是無記性。
T1833_.43.0907b29: 若爲利樂有情當知是善　
T1833_.43.0907c01: 疏。五識不能轉心發業者。按彼論云。眼等
T1833_.43.0907c02: 五識謂隨意識轉。隨善染轉。隨發業轉
T1833_.43.0907c03: 釋曰。隨意引生隨意善染五淨垢轉。五識
T1833_.43.0907c04: 但隨發業意轉自非轉也。轉謂發起。即因等
T1833_.43.0907c05: 起發業心也。隨轉謂隨前之轉業勢力而
T1833_.43.0907c06: 生。即刹那等起　
T1833_.43.0907c07: 論。有義六識三性不倶者。准瑜伽釋家總
T1833_.43.0907c08: 有三義。一云五識唯一刹那。五復不倶。二
T1833_.43.0907c09: 云雖一刹那五得倶起。三云五得倶起復
T1833_.43.0907c10: 多刹那。三皆不許五三性倶。有義疏中唯依
T1833_.43.0907c11: 初難。今別解云。此中但依第二所説五性
T1833_.43.0907c12: 不倶。所以者何。且此論中上下無説五不
T1833_.43.0907c13: 倶生。又瑜伽等云。若起五識則七倶轉。如
T1833_.43.0907c14: 是等文諸師共了。如何説有五識不倶。又
T1833_.43.0907c15: 即此文説眼等識成善･染者必由意引。許
T1833_.43.0907c16: 五性倶六亦應爾。明知即許五識倶生。又
T1833_.43.0907c17: 第二難率爾･等流眼等五識。或多或少言容
T1833_.43.0907c18: 倶起。初師若其不許倶者。何故第二如是
T1833_.43.0907c19: 立難　詳曰。既無明教別釋理通。而援教
T1833_.43.0907c20: 斥疏未見其可所以然者。瑜伽釋家三義
T1833_.43.0907c21: 許不。不許何引。許即何故而非疏言。順第
T1833_.43.0907c22: 一故。又此論云。瑜伽等説轉識相應三性倶
T1833_.43.0907c23: 起依多念等。此豈不是雙會三性及諸識
T1833_.43.0907c24: 倶。若言唯會三性倶者。亦不應理。論云
T1833_.43.0907c25: 性倶依多念會。多念會彼識倶何失。性及
T1833_.43.0907c26: 識倶皆是彼論。會許不許。何乃儻耶。設若此
T1833_.43.0907c27: 文唯會三性。以性例識會亦無違。況復文
T1833_.43.0907c28: 中義通性識。又論不言五識不倶證疏非
T1833_.43.0907c29: 者。此論何處言五識倶唯一刹那。取第二
T1833_.43.0908a01: 是。又論但云五由意引成乎善･染。何理即
T1833_.43.0908a02: 證五識倶耶。五識不倶豈妨意引。若以文
T1833_.43.0908a03: 中言五識故即證五倶。亦應五識無非倶
T1833_.43.0908a04: 時。言五識故。次云第六通三性者。是就
T1833_.43.0908a05: 他難。非許五倶破他第六。又後師難言
T1833_.43.0908a06: 容倶。顯其五識非恒時並。簡常倶起置容
T1833_.43.0908a07: 倶言。非顯前師許五倶起言容倶也。由
T1833_.43.0908a08: 斯疏義理無違也　
T1833_.43.0908a09: 疏。顯揚論十九至倶生耳者　了別定所縁
T1833_.43.0908a10: 等。是第一因　由此倶生耳識。是第二因。顯
T1833_.43.0908a11: 定意識能縁定境及非定境。故説種種所縁
T1833_.43.0908a12: 境言。定境法處。種種境者。通五塵等　
T1833_.43.0908a13: 論。有義至容倶起者。或多或少疏有二解。第
T1833_.43.0908a14: 一據念多少。第二約識多少。有多妨難具
T1833_.43.0908a15: 如燈辨　
T1833_.43.0908a16: 論。瑜伽至後時方出者。按彼論云。非即彼
T1833_.43.0908a17: 定相應意識。而無唯字。唯之與即義少相
T1833_.43.0908a18: 似。此論意證不獨意取。改即爲唯。亦無者
T1833_.43.0908a19: 字。又疏中云謂有行人。亦意加也。餘文並
T1833_.43.0908a20: 同　
T1833_.43.0908a21: 疏。若遇聲縁至即是耳識者。有義疏有二説。
T1833_.43.0908a22: 今別解之。從定後起散心名從定起　詳
T1833_.43.0908a23: 曰。此亦可然。然論既云後方出定。起屬在
T1833_.43.0908a24: 定。起意･耳識義意幽遠　
T1833_.43.0908a25: 疏。散意入捨者。此答前問。總有兩解。散意
T1833_.43.0908a26: 入捨至耳必不生。是第一解。二解雖復至其
T1833_.43.0908a27: 性亦許有不同。是第二解。就第一解復有
T1833_.43.0908a28: 二意。一入捨定。二初起定。起定即是將出
T1833_.43.0908a29: 定時。此二時意與耳同縁　
T1833_.43.0908b01: 疏。六十九言欲界有變化等者。具如燈辨
T1833_.43.0908b02: 疏。四識縁威儀等者。略有三釋。以彼威儀
T1833_.43.0908b03: 多依道路故得路名　一云威儀即是表色。
T1833_.43.0908b04: 路體四塵。四塵是彼威儀所託名威儀路
T1833_.43.0908b05: 二云威儀四塵爲性。即發彼心名之爲路。
T1833_.43.0908b06: 爲彼依故。二皆依主　三云四塵總名威
T1833_.43.0908b07: 儀。與威儀色不相離故。是心所託即名爲
T1833_.43.0908b08: 路。持業釋也。縁彼威儀路之心皆依主釋
T1833_.43.0908b09: 　工巧處者亦有三釋。以彼工巧多依處
T1833_.43.0908b10: 所而施設之故得處號　一云工巧謂身･
T1833_.43.0908b11: 語二。身巧即以造殿堂等長等表色而爲
T1833_.43.0908b12: 其體。處即表色。所依色･香･味･觸爲性。語巧
T1833_.43.0908b13: 歌等。即以所發聲爲其體。處即歌等所依
T1833_.43.0908b14: 五塵　二云四塵･五塵名爲工巧。能發彼心
T1833_.43.0908b15: 名之爲處。爲彼依故。二並依主　三云工
T1833_.43.0908b16: 巧即名爲處。以四･五塵是心所託。持業爲
T1833_.43.0908b17: 目。縁工巧處心皆依主釋
T1833_.43.0908b18: 成唯識論演祕卷第四末終
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