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八識規矩補註 (No. 1865_ 普泰補註 ) in Vol. 45

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T1865_.45.0472a01: 心等者其無心眠。如何能令謂從有心眠。其
T1865_.45.0472a02: 實無心不名睡眠。蓋眠是心所有能令用。彼
T1865_.45.0472a03: 既無體。豈有令用。故不名眠。尋者。尋求令心
T1865_.45.0472a04: 怱遽於意言境麁轉爲性。伺謂伺察令心怱
T1865_.45.0472a05: 遽於意言境細轉爲性。二法業用倶以安不
T1865_.45.0472a06: 安身心分位所依爲業言意言境者。意所取
T1865_.45.0472a07: 境多依名言。故云意言境。此二並用思慧一
T1865_.45.0472a08: 分爲體。若令心安即是思分。令心不安即是
T1865_.45.0472a09: 慧分。蓋思者。徐而細故。慧者。急而麁故。若
T1865_.45.0472a10: 然則令安則用思無慧。不安則用慧無思。何
T1865_.45.0472a11: 云並用。通照大師釋有兼正。若正用思急慧
T1865_.45.0472a12: 隨思能令心安。若正用慧徐思隨慧。亦令不
T1865_.45.0472a13: 安。是説不違並用。此相應之義有五。謂時依
T1865_.45.0472a14: 行縁事也。王所同時起同所依根見分行相
T1865_.45.0472a15: 各同。同一所縁。同一體事。故得相應也
T1865_.45.0472a16: 善惡臨時別配之 此言第六識遇善境時。
T1865_.45.0472a17: 與善心所相應。遇不善無記境時。與不善無
T1865_.45.0472a18: 記心所相應。故曰別配之。據理談情。思之可
T1865_.45.0472a19:
T1865_.45.0472a20: 性界受三恒轉易 言此第六識於三性三界
T1865_.45.0472a21: 并五受。恒常轉變改易也。以行相易脱故。唯
T1865_.45.0472a22: 受有五種。論説不一。謂七八二識唯是捨受。
T1865_.45.0472a23: 前五轉識苦樂二受。第六意識二師説異。若
T1865_.45.0472a24: 意地有苦師言。第六通具五受。若意地無苦
T1865_.45.0472a25: 師言。第六唯憂喜捨三受。若約極苦極樂其
T1865_.45.0472a26: 苦樂之觸。豈有不侵心者哉。若無間之苦三
T1865_.45.0472a27: 禪之樂。孰能忘其逆順之境。蓋逼悦於身名
T1865_.45.0472a28: 苦樂受。逼悦心者名憂喜受。不逼不悦者名
T1865_.45.0472a29: 捨受。以理言之。意地有苦師。盡其義也
T1865_.45.0472b01: 根隨信等總相連 等者。等餘遍行別境及
T1865_.45.0472b02: 不定也。謂此識與染淨諸法亦相連。性界受
T1865_.45.0472b03: 等隨識轉易也
T1865_.45.0472b04: 動身發語獨爲最 此言第六識有情動身發
T1865_.45.0472b05: 語時。於八識中行相最勝。故成業論云。由外
T1865_.45.0472b06: 發身語表内心所思。譬如潜淵魚鼓波而自
T1865_.45.0472b07: 表。此識倶思而有三種。謂審慮思決定思。動
T1865_.45.0472b08: 發勝思。餘識所無。故最勝也
T1865_.45.0472b09: 引滿能招業力牽 此言第六識獨能造引滿
T1865_.45.0472b10: 二業。此業能招總別二果。以業勝力能牽引
T1865_.45.0472b11: 故名爲引業。圓總果故。名爲滿業。如畫者師
T1865_.45.0472b12: 資作模填彩。義可知矣。故論云。一業引一果。
T1865_.45.0472b13: 多業能圓滿。業招於果而有四種。謂一業引
T1865_.45.0472b14: 一果。一業引多果。多業引一果。多業引多果。
T1865_.45.0472b15: 此第六能造業招果。前五一分善惡亦能造。
T1865_.45.0472b16: 七八二識皆不能造業。無記性故。若論八識
T1865_.45.0472b17: 招業成果。唯是第八前六一分。若非業招唯
T1865_.45.0472b18: 是第七。前六亦一分。善不善性故。所言總報
T1865_.45.0472b19: 者。乃善惡趣一報之主。名別報者。壽夭貴賎
T1865_.45.0472b20: 好醜等是
T1865_.45.0472b21: 發起初心歡喜地 此第六識於初地初心轉
T1865_.45.0472b22: 成無漏。以分別二障無故。問三世斷何。若斷
T1865_.45.0472b23: 現惑智不倶。過去已滅。未來不生。爲斷於何。
T1865_.45.0472b24: 曰但約智起惑除。令未來惑體不續生。名之
T1865_.45.0472b25: 爲斷
T1865_.45.0472b26: 倶生猶自現纒眠 纒自現行。眠目種子。謂
T1865_.45.0472b27: 此識於初地初心猶有倶生煩惱所知種現。
T1865_.45.0472b28: 以未純無漏故。又非恒在雙空觀故
T1865_.45.0472b29: 遠行地後純無漏 遠行乃第七地也。此識
T1865_.45.0472c01: 於七地已前漏無漏間雜而生。以未常在觀
T1865_.45.0472c02: 門故。至此地後而純無漏。以倶生二障永不
T1865_.45.0472c03: 現行恒在觀門故。生空乃恒。法空猶間。又
T1865_.45.0472c04: 云。十地中前五地。有相觀多無相觀少。第六
T1865_.45.0472c05: 地有相觀少無相觀多。至七地中。純無相觀
T1865_.45.0472c06:
T1865_.45.0472c07: 觀察圓明照大千 謂此第六識。於初歡喜
T1865_.45.0472c08: 初心雖無分別二障轉成無漏。倶生障在。歴
T1865_.45.0472c09: 離垢發光焔慧難勝現前至此遠行。則倶生
T1865_.45.0472c10: 障永伏不起。無漏淨識而恒生起。相應心所
T1865_.45.0472c11: 亦轉爲妙觀察智。而恒圓明普照大千之界。
T1865_.45.0472c12: 非談一界而智功普故
T1865_.45.0472c13: 八識規矩補註卷上
T1865_.45.0472c14:
T1865_.45.0472c15:
T1865_.45.0472c16:
T1865_.45.0472c17: 八識規矩補註卷下
T1865_.45.0472c18:  明魯庵法師普泰補註 
T1865_.45.0472c19: 帶質有覆通情本 此言第七於三性中唯無
T1865_.45.0472c20: 記性。於四性中乃有覆無記此四欲界全具。上二
界唯三。除不善故。
T1865_.45.0472c21: 覆者。謂染法。障聖道故。又能蔽心
令不淨故。此非善惡。故名無記
以性非順益違損
T1865_.45.0472c22: 故。恒與四惑倶故。故云。有覆四惑者。謂我癡
T1865_.45.0472c23: 謂無明愚於我相迷無
我理。故名我癡也
我見謂我執於非我法。妄
計爲我。故名我見也
我慢
T1865_.45.0472c24: 謂倨傲恃所執我令心
高擧。故名我慢也
我愛謂我貪於所執我深生
耽著。故名我愛也
此識
T1865_.45.0472c25: 於三境中唯縁帶質。以心縁心故。解見上文。
T1865_.45.0472c26: 上心字目見分。下心字目本質。謂此相分帶
T1865_.45.0472c27: 本質生。故名帶質。或曰。此相分亦帶見生。
T1865_.45.0472c28: 何不云帶情境耶。爲濫獨影是故不爾
T1865_.45.0472c29: 隨縁執我量爲非 此第七識。隨所縁第八
T1865_.45.0473a01: 見分。執之爲我。執者封著義。以此識唯具倶
T1865_.45.0473a02: 生我法二執任運起故。非是分別我法二執。
T1865_.45.0473a03: 何則以非強思計度起故。於三量中唯是非
T1865_.45.0473a04: 量。不稱境知。恒謬度故。故爲非量也
T1865_.45.0473a05: 八大遍行別境慧貪癡我見慢相隨 此言第
T1865_.45.0473a06: 七之心所法也。謂此識縁境之時。與大隨八
T1865_.45.0473a07: 遍行五別境五中之慧。根本煩惱之貪癡見
T1865_.45.0473a08: 慢四法。總十八所也。何非餘倶。互相違故。何
T1865_.45.0473a09: 則謂欲者希望未遂合事。此識任運縁遂合
T1865_.45.0473a10: 境無所希望。故無有欲。勝解則印持曾未定
T1865_.45.0473a11: 境。此識無始恒縁定事經所印持。故無勝解。
T1865_.45.0473a12: 念唯記憶曾所習事。此識恒縁現所受境無
T1865_.45.0473a13: 所記憶。故無有念。定唯繋心專注一境。此識
T1865_.45.0473a14: 任運刹那別縁既不專一。故無有定。慧即我
T1865_.45.0473a15: 見五十一心所別開故。此識我見并慧兼具。
T1865_.45.0473a16: 善是淨故。非此識倶。根隨雖總二十六法。既
T1865_.45.0473a17: 與我見倶故。由見審決疑無容起。愛著我故
T1865_.45.0473a18: 瞋不得生故。唯四惑倶忿等十隨行相麁動。
T1865_.45.0473a19: 此識審細故非彼倶。中隨二者唯是不善。此
T1865_.45.0473a20: 無記故非彼相應。有云。此識不與大隨相應。
T1865_.45.0473a21: 若無惛沈應不定有無堪任性。掉擧若無應
T1865_.45.0473a22: 無囂動。便如善等非染汚位。若染心中無散
T1865_.45.0473a23: 亂者。應非流蕩非染汚心。若無失念不正知
T1865_.45.0473a24: 者。如何能起煩惱現前。故染汚意決定皆與
T1865_.45.0473a25: 八隨相應而生。四不定者。惡作追悔先所作
T1865_.45.0473a26: 業。此識任運恒縁現境非先業。故無惡作。睡
T1865_.45.0473a27: 眠必依身心重昧。外衆縁力有時暫起。此識
T1865_.45.0473a28: 無始一類内執不假外縁。故彼非有。尋伺倶
T1865_.45.0473a29: 依外門而轉。淺深推度麁細發言。此識唯依
T1865_.45.0473b01: 内門而轉一類執我。故非彼倶。故曰互相違
T1865_.45.0473b02: 故也
T1865_.45.0473b03: 恒審思量我相隨 謂此識恒常審推思察量
T1865_.45.0473b04: 度第八見分爲我。故云爾也。恒之與審。於八
T1865_.45.0473b05: 識中四句分別。一恒而非審。謂第八識不執
T1865_.45.0473b06: 我無間斷故。二審而非恒。謂第六識以執我
T1865_.45.0473b07: 間斷故。三亦恒亦審。謂第七識執我無斷故。
T1865_.45.0473b08: 四非恒非審。謂前五識不執我故故護法菩
T1865_.45.0473b09: 薩云。五八無法亦無人。六七二識甚均平。是
T1865_.45.0473b10:
T1865_.45.0473b11: 有情日夜鎭昏迷 此識恒執我故。則有情
T1865_.45.0473b12: 恒處生死長夜而不自覺。以與四惑八大常
T1865_.45.0473b13: 倶起故
T1865_.45.0473b14: 四惑八大相應起 此句頌解釋上句義也。
T1865_.45.0473b15: 四惑即根本煩惱并隨惑。倶見上注。大抵根
T1865_.45.0473b16: 本非依他起。隨惑依他起也
T1865_.45.0473b17: 六轉呼爲染淨依 謂第六識呼此第七爲染
T1865_.45.0473b18: 淨依也。蓋由此識有漏内常執我故。令第六
T1865_.45.0473b19: 識念念而成於染。由此識無漏恒思無我故。
T1865_.45.0473b20: 令第六識念念而成於淨。是以第六成染成
T1865_.45.0473b21: 淨。皆由第七也
T1865_.45.0473b22: 極喜初心平等性 謂此識於初地初心既轉
T1865_.45.0473b23: 成無漏。則相應心品轉智亦成無漏。由第六
T1865_.45.0473b24: 識入雙空觀故。謂第六入生空觀故。礙此第
T1865_.45.0473b25: 七我執不生。法執猶恒。故論云。單執末那居
T1865_.45.0473b26: 種位。平等性智不現前。謂由第六入生法二
T1865_.45.0473b27: 空觀故。礙此第七我法二執不起。故論云。雙
T1865_.45.0473b28: 執末那歸種位。平等性智方現前。謂第七識
T1865_.45.0473b29: 無力斷惑。與執全仗第六識也。故頌云。分別
T1865_.45.0473c01: 二障極喜無。六七倶生地地除。第七修道除
T1865_.45.0473c02: 種現。金剛道後總皆無。故第七成於無漏。皆
T1865_.45.0473c03: 由第六以斷惑證理勝故
T1865_.45.0473c04: 無功用行我恒摧 謂此識於第八地已前。
T1865_.45.0473c05: 法執猶恒。我執間斷。由第六不恒在雙空觀
T1865_.45.0473c06: 故。至此不動地。則我執永伏。法執間起。由第
T1865_.45.0473c07: 六恒在生空觀故。何非斷種。不障因故。最下
T1865_.45.0473c08: 品故。任運起故。體微細故。唯有覆故
T1865_.45.0473c09: 如來現起他受用十地菩薩所被機 謂此無
T1865_.45.0473c10: 漏第七識相應平等性智。佛果位中現十種
T1865_.45.0473c11: 他受用身。即能被之佛。十地菩薩。乃所被之
T1865_.45.0473c12: 機也。此據増勝而言。稱實四智皆能現也
T1865_.45.0473c13: 性唯無覆五遍行 此言第八識因中。於三
T1865_.45.0473c14: 性則唯無覆無記性。以不與煩惱倶故。平等
T1865_.45.0473c15: 無違拒故。是所熏故。此識縁境之時。相應心
T1865_.45.0473c16: 所唯遍行五。餘互違故。何則無記性非善非
T1865_.45.0473c17: 惡。非善則善所不與相應。非惡則惡所亦不
T1865_.45.0473c18: 與之相應。所以互相違也
T1865_.45.0473c19: 界地隨他業力生 此識隨善惡業。於三界
T1865_.45.0473c20: 九地五趣之中。所感眞異熟果故。爲總報主
T1865_.45.0473c21: 故。趣生體也。何偏爲體。具四義故。謂實有恒
T1865_.45.0473c22: 遍無雜業所感果也。故八識之中。唯第八識
T1865_.45.0473c23: 全業招。前六一分業招。第七全非業招。前六
T1865_.45.0473c24: 亦一分非業招。善不善性也。謂無記之法。如
T1865_.45.0473c25: 彼乾土不能相握自成一聚。故須直用善惡
T1865_.45.0473c26: 業力。如用水膠等和彼乾土。無記之法令成
T1865_.45.0473c27: 器聚。若善惡法如木石等自成器聚。不假他
T1865_.45.0473c28: 力故非業招。頌云業力生者。此也
T1865_.45.0473c29: 二乘不了因迷執 謂此第八極微細故。所
T1865_.45.0474a01: 以二乘愚法聲聞。不信有此第八識。唯以前
T1865_.45.0474a02: 六識等受熏持種。爲彼智淺心麁而迷執者
T1865_.45.0474a03:
T1865_.45.0474a04: 由此能興論主諍 因小乘不了有此識故。
T1865_.45.0474a05: 所以大乘論主引其三經四頌五教十理。證
T1865_.45.0474a06: 有此識。若阿毘達摩經。解深密經。并楞伽
T1865_.45.0474a07: 經。此大乘三經。是不共許。若大衆部阿笈
T1865_.45.0474a08: 摩經。上座部分別論。化地部説一切有部。増
T1865_.45.0474a09: 壹經。此小乘四。是共許故。十證頌曰。持種
T1865_.45.0474a10: 異熟心。趣生有受識。生死縁依食。滅定心染
T1865_.45.0474a11: 淨。此頌具含十義。若大乘。阿毘達摩經云。無
T1865_.45.0474a12: 始時來界。一切法等依。由此有諸趣。及涅槃
T1865_.45.0474a13: 證得。此頌第八識自性微細故以作用而顯
T1865_.45.0474a14: 示之。初半顯第八識爲因。縁用後半與流轉
T1865_.45.0474a15: 還滅作依持用。蓋界是因義。即種子識無始
T1865_.45.0474a16: 時來。展轉相續親生諸法。故依是縁義。即
T1865_.45.0474a17: 執持識無始時來。與一切法爲依止故。謂能
T1865_.45.0474a18: 執持諸種子故。與現行法爲所依止。此證持
T1865_.45.0474a19: 種心也。由此有諸趣者。由有此第八識故。執
T1865_.45.0474a20: 持一切順流轉法。令諸有情流轉生死。雖惑
T1865_.45.0474a21: 業法皆是流轉。而趣是果勝故偏説。或諸趣
T1865_.45.0474a22: 言通其能所。此與流轉作依持用也。及涅槃
T1865_.45.0474a23: 證得者。謂由有此識故。執持一切順還滅法。
T1865_.45.0474a24: 令修行者證得涅槃。此則但説能證。得道涅
T1865_.45.0474a25: 槃不依此識有故。或説所證。是修行者正所
T1865_.45.0474a26: 求故。或此雙説。倶是還滅品類攝故。後半頌
T1865_.45.0474a27: 言。雖無漏法。亦依此第八而顯。彼經復説頌
T1865_.45.0474a28: 云。由攝藏諸法。一切種子識。故名阿頼耶。勝
T1865_.45.0474a29: 者我開示。謂此本識具諸種子。故能攝藏諸
T1865_.45.0474b01: 雜染法。依斯建立阿頼耶名。此識從無始來
T1865_.45.0474b02: 至不動地。無我執時名阿頼耶。翻爲藏識。故
T1865_.45.0474b03: 從功能立名也。解深密經云。阿陀那識甚深
T1865_.45.0474b04: 細。一切種子如暴流。我於凡愚不開演。恐彼
T1865_.45.0474b05: 分別執爲我。阿陀那唐言執持。即第八識。以
T1865_.45.0474b06: 能持種子根身并器界。始生之義。此識以能
T1865_.45.0474b07: 執持諸法種子令不散失。及能執受色根依
T1865_.45.0474b08: 處。亦能執取結生相續。具此三義故立斯名。
T1865_.45.0474b09: 無性不能窮底。故言甚深。趣寂不能通達。故
T1865_.45.0474b10: 言甚細。乃一切法眞實種子縁撃便生。轉識波
T1865_.45.0474b11: 浪恒無間斷。故云如暴流。恐彼凡愚於此分
T1865_.45.0474b12: 別執著。墮諸惡趣障生聖道。故我世尊不爲
T1865_.45.0474b13: 開演。唯大乘菩薩乃爲開示。此頌亦證持種
T1865_.45.0474b14: 之義。非前六轉識有此義焉。又入楞伽經云。
T1865_.45.0474b15: 如海遇順風。起種種波浪。現前作用轉。無有
T1865_.45.0474b16: 間斷時。
藏識海亦然。境界風所撃。恒起諸
T1865_.45.0474b17: 識浪現前作用轉
此頌第八非轉識有此義
T1865_.45.0474b18: 也。既言藏識海。又云。恒起諸識浪。豈前六生
T1865_.45.0474b19: 滅之識得與於是哉。此上所引。乃大乘四頌。
T1865_.45.0474b20: 總釋十證頌持種心義。又大衆部阿笈麼中。
T1865_.45.0474b21: 密意説此名根本識。是轉識所依止故。又上
T1865_.45.0474b22: 座部經分別論。倶密意説此名有分識。有乃
T1865_.45.0474b23: 三有。分乃因義。唯此第八恒遍三界爲三有
T1865_.45.0474b24: 因。又化地部説窮生死蘊。蓋離此第八無別
T1865_.45.0474b25: 蘊法。窮生死際無間斷時。又説一切有部増
T1865_.45.0474b26: 壹經。亦密説名阿頼耶。謂愛阿頼耶等。由
T1865_.45.0474b27: 彼説阿頼耶名定此第八識。上引小乘四教
T1865_.45.0474b28: 宛然有此第八。何以堅執唯前六識耶。又契
T1865_.45.0474b29: 經説。雜染清淨諸法種子之所集起故名爲
T1865_.45.0474c01: 心。若無此識。彼持種心不應有故。謂諸轉識
T1865_.45.0474c02: 在滅定等有間斷故。根境作意善等類別易
T1865_.45.0474c03: 脱起故。不堅住故非可熏習不能持種。唯此
T1865_.45.0474c04: 第八一類恒無間斷。如茞勝等堅住可熏。當
T1865_.45.0474c05: 彼契經所説心義。此亦證第八名心。符合十
T1865_.45.0474c06: 證頌初句之持種心也。又云。有異熟心善惡
T1865_.45.0474c07: 業感。若無此識。彼異熟心不應有故。唯眞異
T1865_.45.0474c08: 熟心酧牽引業遍而無斷。彼異熟心即第八
T1865_.45.0474c09: 識。此心字通於持種異熟四字之義也。此上
T1865_.45.0474c10: 已釋十證頌初句之義。又云。有情流轉五趣
T1865_.45.0474c11: 四生。若無此第八。彼趣生體不應有故。謂要
T1865_.45.0474c12: 實有恒遍無雜。具此四義方可立正實趣生。
T1865_.45.0474c13: 若前五識業所感者。不遍趣生。以無色界中
T1865_.45.0474c14: 全無此故。意識業感雖遍趣生。而不恒有唯
T1865_.45.0474c15: 異熟心及彼心所。具四義故。是正趣生此心
T1865_.45.0474c16: 及所。離第八識理不得成。此釋趣生二字。以
T1865_.45.0474c17: 證第八爲趣生體也。又契經説。有色根身是
T1865_.45.0474c18: 有執受。若無此識。彼能執受不應有故。此
T1865_.45.0474c19: 能執受心唯異熟心。眼等轉識無如是義。又
T1865_.45.0474c20: 契經説。壽暖識三更互依持得相續住。若無
T1865_.45.0474c21: 此識。能持壽暖令久住識不應有故。謂轉識
T1865_.45.0474c22: 有間有轉。如聲風等無恒持用。不可立爲持
T1865_.45.0474c23: 壽暖識故。唯異熟有恒持用故。可立爲持壽
T1865_.45.0474c24: 暖識。此釋識字之義。通上衆義以釋次句。趣
T1865_.45.0474c25: 生有受識也。此下釋生死縁依食之句。契經
T1865_.45.0474c26: 云。諸有情類受生命終。必住散心非無心定。
T1865_.45.0474c27: 若無此識。生死時心不應有故。謂生死時身
T1865_.45.0474c28: 心惛昧。如睡無夢極悶絶時。明了意識必不
T1865_.45.0474c29: 現前。六種轉識行相所縁必不可知。是散有
T1865_.45.0475a01: 心名生死心。亦有餘部執生死位別有一類
T1865_.45.0475a02: 微細意識。行相所縁倶不可了。應知即是此
T1865_.45.0475a03: 第八識。又將死時。由善惡業下上身分冷觸
T1865_.45.0475a04: 漸起。若無此識彼事不成。轉識不能執受身
T1865_.45.0475a05: 故。此證生死時心即第八也。又説。識縁名色。
T1865_.45.0475a06: 名色縁識。如是二法展轉相依。譬如束蘆倶
T1865_.45.0475a07: 時而轉。若無此識。彼識自體不應有故。又諸
T1865_.45.0475a08: 轉識有間轉故。無力恒時執持名色恒與名
T1865_.45.0475a09: 色爲縁。故彼識言顯是第八。此釋縁字也。又
T1865_.45.0475a10: 契經説。一切有情皆依食住。若無此識。彼識
T1865_.45.0475a11: 食體不應有故。由此定知異諸轉識有異熟
T1865_.45.0475a12: 識一類恒遍執持身命令不壞斷。世尊依此
T1865_.45.0475a13: 故作是言。一切有情皆依食住。故知唯異熟
T1865_.45.0475a14: 識是勝食性。彼識即是第八識也。此釋依食
T1865_.45.0475a15: 二字。已上釋第三句生死縁依食竟。又契經
T1865_.45.0475a16: 説。住滅定者。身語心行無不皆滅。而壽暖猶
T1865_.45.0475a17: 在。根不變壞。識不離身。若無此識住滅定者。
T1865_.45.0475a18: 不離身識。不應有故。謂眼等識行相麁動。於
T1865_.45.0475a19: 所縁境起必勞慮。厭患彼故暫求止息。漸次
T1865_.45.0475a20: 伏除至都盡位。依此位立住滅定者。故此定
T1865_.45.0475a21: 中彼識皆滅。若不許有微細一類恒遍執持
T1865_.45.0475a22: 壽暖等識在依何而説識不離身。若全無識。
T1865_.45.0475a23: 應同瓦礫。乃非情爾。由斯理趣。住滅定者決
T1865_.45.0475a24: 定有識。無想等位類此應知。此釋滅定心三
T1865_.45.0475a25: 字之義。又契經説。心雜染故有情雜染。心清
T1865_.45.0475a26: 淨故有情清淨。若無此識。彼染淨心不應有
T1865_.45.0475a27: 故。謂染淨法以心爲本。因心而生。依心而住。
T1865_.45.0475a28: 此釋心染淨三字。蓋心字兼上下而言。此略
T1865_.45.0475a29: 引成唯識論文。欲義理詳明。請閲第三第四
T1865_.45.0475b01: 卷論文。又云若證有此識理趣無邊。觀此言
T1865_.45.0475b02: 豈特十義而矣。瑜伽論亦有八義證有此識。
T1865_.45.0475b03: 恐繁不引。已上引釋十證頌訖。此護法論主。
T1865_.45.0475b04: 因小乘不信此第八識故。諄諄曉喩反覆辨
T1865_.45.0475b05: 論。故頌云。由此能興論主爭。是也
T1865_.45.0475b06: 浩浩三藏不可窮 浩浩者。深廣之義。三藏
T1865_.45.0475b07: 者謂能所執也。蓋持種義邊名爲能藏受。熏
T1865_.45.0475b08: 義邊名所藏。七執爲我名爲執藏。故頌云。諸
T1865_.45.0475b09: 法於識藏。識於法亦爾。更互爲果性。亦常爲
T1865_.45.0475b10: 因性。此頌意言。阿頼耶識與諸轉識。於一切
T1865_.45.0475b11: 時展轉相生。互爲因果。攝大乘論説。阿頼耶
T1865_.45.0475b12: 識與雜染法互爲因縁。引此以謂。此第八識
T1865_.45.0475b13: 具三藏義。體用深廣。凡小所以不達也。又解
T1865_.45.0475b14: 深密經云。阿陀耶識甚深細。已見上文注。引
T1865_.45.0475b15: 此頌證執持之名義。以見凡愚不達所以也」
T1865_.45.0475b16: 淵深七浪境爲風 此言第八現識如水。八
T1865_.45.0475b17: 識現種如波。境等四縁如風。若四縁之風恒
T1865_.45.0475b18: 撃第八現水。則常起八識種現之波。喩中多
T1865_.45.0475b19: 風至多波生。少風至少浪起。法中多縁多識
T1865_.45.0475b20: 生。少縁少識起。故楞伽云。如海遇順風等。已
T1865_.45.0475b21: 見上文
T1865_.45.0475b22: 受熏持種根身器 此第八識能受前七識
T1865_.45.0475b23: 熏。能持諸法漏無漏種。以此識爲總報主。所
T1865_.45.0475b24: 以持種。具四義故。所以受熏。謂一堅住性。二
T1865_.45.0475b25: 無記性。三可熏性。四與能熏和合。言堅住者。
T1865_.45.0475b26: 從無始之始究竟之終一類相續故。然則第
T1865_.45.0475b27: 七亦爾。何非所熏。以第二義揀之。要是無記。
T1865_.45.0475b28: 猶如茞勝性非香臭熏。以香即香。以臭即臭。
T1865_.45.0475b29: 若香臭之物雖熏以香臭。縱經日久卒莫能
T1865_.45.0475c01: 變其氣味也。此第七既有覆性故非所熏。八
T1865_.45.0475c02: 倶五所具前二義應爲所熏。以第三可熏義
T1865_.45.0475c03: 揀之。謂可熏者自抂之義。所非自在。豈當所
T1865_.45.0475c04: 熏。然而他人第八具此三義。應受熏否。以第
T1865_.45.0475c05: 四義揀之。曰要與能熏和合。故謂能與所時
T1865_.45.0475c06: 處皆同方爲和合。他八與己殊不相干。若己
T1865_.45.0475c07: 之能熏熏他第八。何異己食而責飽於人耶。
T1865_.45.0475c08: 所以第八具此四義。獨得受熏也。此頌第八
T1865_.45.0475c09: 受熏影顯前七識即爲能熏故。以前七頌中
T1865_.45.0475c10: 隱略能熏語故能熏四義者。一有生滅。二有
T1865_.45.0475c11: 勝用。三有増減。四與所熏和合。謂生滅者。有
T1865_.45.0475c12: 能生長之作用。故是能熏。然無記色心皆有
T1865_.45.0475c13: 生滅。亦皆能熏。以第二義揀之。要有勝用。以
T1865_.45.0475c14: 善惡有覆強勝之力。名爲勝用。然則佛位法
T1865_.45.0475c15: 既是強勝。何非能熏。以第三義故。蓋増減。乃
T1865_.45.0475c16: 損益之義。佛無損益。故非能熏。蓋應剛則剛。
T1865_.45.0475c17: 合柔即柔。能成辦事。是爲損益。然自身前
T1865_.45.0475c18: 七具上三義。能熏他否。謂有第四義。要與所
T1865_.45.0475c19: 熏和合故。是前七王所皆能熏。除無記性。善
T1865_.45.0475c20: 惡皆具故。所熏唯王。心所不預焉。所若受熏。
T1865_.45.0475c21: 大過失生。不應齊責。種子根身器界即第八
T1865_.45.0475c22: 所縁之境。又持種故。所以受熏也
T1865_.45.0475c23: 去後來先作主公 此識是總報主故。有情
T1865_.45.0475c24: 投胎時最先。命終時居後也。依憑經即雜寶
藏經
T1865_.45.0475c25: 即瑜伽
與攝論
略辨此識捨出之處。總括經論。頌曰。善
T1865_.45.0475c26: 業從下冷。惡業從上冷。二皆至於心。一處同
T1865_.45.0475c27: 時捨二論
之義
頂聖眼生天。人心餓鬼腹。旁生膝蓋
T1865_.45.0475c28: 離。地獄脚板出
謂經論異者。經驗六趣差
T1865_.45.0475c29: 別。論明善惡兩途。蓋六趣亦不出善惡也。即
T1865_.45.0476a01: 前生死心也
T1865_.45.0476a02: 不動地前纔捨藏 謂此識從有漏因至無漏
T1865_.45.0476a03: 果。略有三位。謂我愛執藏位。二善惡業果位。
T1865_.45.0476a04: 三相續執持位。初從無始至不動地名阿頼
T1865_.45.0476a05: 耶。此云藏次。亦從無始至解脱道名毘播迦。
T1865_.45.0476a06: 此云異熟。蓋具變異而熟。異時而熟。異類而
T1865_.45.0476a07: 熟。故名異熟。後佛果位盡未來際名無垢識。
T1865_.45.0476a08: 初阿頼者。有情執爲自内我故。異熟者是善
T1865_.45.0476a09: 惡所引果故。持無漏種現無間斷故。謂此本
T1865_.45.0476a10: 識初至此地。捨藏識名過失重故。有情不執
T1865_.45.0476a11: 爲自内我故
T1865_.45.0476a12: 金剛道後異熟空 謂二障種習有漏種。現
T1865_.45.0476a13: 皆永斷捨故。捨此名因并劣無漏亦皆捨盡」
T1865_.45.0476a14: 大圓無垢同時發普照十方塵刹中 此識至
T1865_.45.0476a15: 佛果位。轉成上品無漏淨體。號無垢識。與相
T1865_.45.0476a16: 應大圓鏡智同發起時。普照十方圓明法界
T1865_.45.0476a17: 也契經云。如來無垢識。是淨無漏界。解脱一
T1865_.45.0476a18: 切障。圓鏡智相應通揀四智。謂平等性智。妙
T1865_.45.0476a19: 觀察智。各有三品。見道下品。修道中品。究竟
T1865_.45.0476a20: 上品。故因中轉也。大圓鏡智。成所作智。各唯
T1865_.45.0476a21: 上品。故於果中轉也。故頌云。六七二識因中
T1865_.45.0476a22: 轉前五第八果中圓
T1865_.45.0476a23: 八識規矩補註
T1865_.45.0476a24: 六離合釋法式
T1865_.45.0476a25: 西方釋名有其六種。一依主二持業。三有財。
T1865_.45.0476a26: 四相違。五帶數。六隣近。以此六種有離合故。
T1865_.45.0476a27: 一一具二。若單一字名即非六識。以不得成
T1865_.45.0476a28: 離合相故。初依主者。謂所依爲主。如説眼識。
T1865_.45.0476a29: 識依眼起。即眼之識。故名眼識。擧眼之主以
T1865_.45.0476b01: 表於識。亦名依士釋。此即分取他名。如名色
T1865_.45.0476b02: 識。如子取父名。名爲依主。父取子名。即名依
T1865_.45.0476b03: 士。所依劣故。言離合相者。離謂眼者是根。識
T1865_.45.0476b04: 者了別。合謂此二合名眼識。餘五離合準此
T1865_.45.0476b05: 應知。言持業者。如説藏識。識者是體藏是業
T1865_.45.0476b06: 用。用能顯體。體能持業。藏即識故名爲藏識。
T1865_.45.0476b07: 故言持業。亦名同依釋。藏取含藏用。識取了
T1865_.45.0476b08: 別用。此二同一所依故云同依也。言有財者。
T1865_.45.0476b09: 謂從所有以得其名。一如佛陀。此云覺者。即
T1865_.45.0476b10: 有覺之者名爲覺者。此即分取他名。二如倶
T1865_.45.0476b11: 舍非對法藏。對法藏者。是本論名。爲依根本
T1865_.45.0476b12: 對法藏造故。此亦名爲對法藏論。此全取他
T1865_.45.0476b13: 名。亦名有財釋。言相違者。如説眼及耳等。各
T1865_.45.0476b14: 別所詮。皆自爲主。不相隨順。故曰相違。爲有
T1865_.45.0476b15: 及與二言。非前二釋義。通帶數有財。言帶數
T1865_.45.0476b16: 者。以數顯義通於三釋。如五蘊二諦等。五即
T1865_.45.0476b17: 是蘊。二即是諦。此用自爲名。即持業帶數。如
T1865_.45.0476b18: 眼等六識。取自他爲名。即依主帶數。如説五
T1865_.45.0476b19: 逆爲五無間。無間是果即因談果。此全取他
T1865_.45.0476b20: 名。即有財帶數。言隣近者。從近爲名。如四念
T1865_.45.0476b21: 住以慧爲體。以慧近念故名念住。既是隣近。
T1865_.45.0476b22: 不同自爲。名無持業。義通餘二釋。一依主隣
T1865_.45.0476b23: 近。如有人近長安住。有人問言。爲何處住。答
T1865_.45.0476b24: 云。長安住。此人非長安。以近長安故云長安
T1865_.45.0476b25: 住。以分取他名。復是依主隣近。二有財隣近。
T1865_.45.0476b26: 如問何處人。答云。長安。以全取他處以標人
T1865_.45.0476b27: 名。即是有財。以近長安復名隣近。頌曰。用自
T1865_.45.0476b28: 及用他。自他用倶用。通二通三種。如是六種
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