SAT DB

T1830_.43.0229a01:
T1830_.43.0229a02: No. 1830 [cf. No. 1585]

T1830_.43.0229a03:

本

T1830_.43.0229a04:
T1830_.43.0229a05: 　沙門基撰　
T1830_.43.0229a06: 竊以。六位精微。資象翼而筌理。二篇玄
T1830_.43.0229a07: 妙。藉蒙･列以探機。況乎非有非空。息詮辨
T1830_.43.0229a08: 於言蹄之外。不生不滅。絶名相於常寂之津。
T1830_.43.0229a09: 至覺逈照其宗。將聖獨甄其宰。無言之言
T1830_.43.0229a10: 風驚。韜邃彩而月玄。非有之有。波騰。湛 &MT00253;

T1830_.43.0229a11: 章而海 &MT04537;

匪屬具體隣智渲賾釣深。則空
T1830_.43.0229a12: 性了義幾乎息矣。唯識三十頌者。十支中之
T1830_.43.0229a13: 一支。天親菩薩之所製也。白虹飛祲。素豪
T1830_.43.0229a14: 銷景。線華奧旨舛鳳訛風。貝葉靈篇乖魚
T1830_.43.0229a15: 謬日。顧惟法寶斯文行墜。誕茲融識秀
T1830_.43.0229a16: 迹傳燈。晦孤明於倶舍。示同塵而説有。解
T1830_.43.0229a17: 惠縛於攝論。表縱聖而談空。鑒洽智周。窮
T1830_.43.0229a18: 神盡叡。研精此頌用標玄極。釋文未就歸
T1830_.43.0229a19: 眞上遷。義繁文約。泉源重祕。爰有護法等十
T1830_.43.0229a20: 大菩薩。澂情七囀。激河辨而賛微言。遊
T1830_.43.0229a21: 神八藏。振金聲而流妙釋。淨彼眞識成斯
T1830_.43.0229a22: 雅論。名曰成唯識論。或名淨唯識論。義苞
T1830_.43.0229a23: 權･實。陵鷲巚而飛高。理洞希夷。揜龍宮
T1830_.43.0229a24: 而騰彩。總諸經之綱領索隱涵宗。括衆論
T1830_.43.0229a25: 之菁華掇奇提異。風飛三量而外道靡旗。
T1830_.43.0229a26: 泉涌二因則小乘亂轍。故以。儀天地而齊
T1830_.43.0229a27: 載。孕日月而融明。豈只與潢河爭流。雷霆
T1830_.43.0229a28: 競響而已。在昔周星閟色至道欝而未揚。
T1830_.43.0229a29: 漢日通暉像教宣而遐被。譯經･律義繼武
T1830_.43.0229b01: 聯蹤。多覿葱右之英罕聞天竺之秀。音韻
T1830_.43.0229b02: 壤隔。混宮宇於華･戎。文字天懸。昧形聲於
T1830_.43.0229b03: 胡･晋。雖則髣髴糟粕。未能曲盡幽玄。大
T1830_.43.0229b04: 義或乖微辭致爽。鴻疑碩滯霧擁雲凝。幽絢
T1830_.43.0229b05: 屢彰其詳可略。惟我親教三藏法師　玄奘。
T1830_.43.0229b06: 含章拔萃。燭榑景於靈臺。蓄徳居宗。涌
T1830_.43.0229b07: 談漪於智沼。騖三輪之寶躅。逈晋金沙。澄
T1830_.43.0229b08: 八解之眞波。遼清玉井。忘軀殉法委運祈
T1830_.43.0229b09: 通。冥契天眞微假資習。匪摛靈而顯異。
T1830_.43.0229b10: 固蘊福而延祥。備踐神蹤窮探祕府。先賢
T1830_.43.0229b11: 未覿咸貫情樞。曩哲所遺並包心極。誓志
T1830_.43.0229b12: 弘撫言旋舊邦。徳簡帝心道延天藻。遂此
T1830_.43.0229b13: 寶偈南賛。金牒東流。暢翳理於玄津。蕩疑
T1830_.43.0229b14: 氛於縟思。頴標三藏殫駕一人。擢秀五天
T1830_.43.0229b15: 陵揜千古。詎與夫家依驤譽空擅美於聲
T1830_.43.0229b16: 明。童壽流芳徒見稱於中觀。云爾而已矣。
T1830_.43.0229b17: 斯本彙聚十釋群分。今總詳譯糅爲一部。商
T1830_.43.0229b18: 搉華･梵。徴詮輕･重。陶甄諸義之差。有協
T1830_.43.0229b19: 一師之製。成唯識者。擧宏綱旌一部之都
T1830_.43.0229b20: 目。復言論者。提藻鏡簡二藏之殊號。成乃
T1830_.43.0229b21: 能成之稱。以成立爲功。唯識所成之名。以
T1830_.43.0229b22: 簡了爲義。唯有識大覺之旨隆。本頌成中
T1830_.43.0229b23: 道之義著。唯謂簡別遮無外境。識謂能了詮
T1830_.43.0229b24: 有内心。識體即唯持業釋也。識性識相皆不
T1830_.43.0229b25: 離心。心所心王以識爲主。歸心泯相總言
T1830_.43.0229b26: 唯識。唯遮境有。執有者喪其眞。識簡心空。
T1830_.43.0229b27: 滯空者乖其實。所以。晦斯空有長溺二邊。
T1830_.43.0229b28: 悟彼有空高履中道。三十本論名爲唯識。
T1830_.43.0229b29: 藉此成彼名成唯識。唯識之成以彰論旨。
T1830_.43.0229b30: 三摩娑釋依士立名。蘇漫多聲屬主爲目。論
T1830_.43.0229c01: 則賓主云烈旗鼓載揚。幽關洞開妙義斯賾。
T1830_.43.0229c02: 以教成教。資教成理。即成是論持業釋也。
T1830_.43.0229c03: 以理成理因理成教。是成之論依士釋也。
T1830_.43.0229c04: 基。學慚融･愷。忝倍譯以操觚。業謝顏･游。
T1830_.43.0229c05: 謬厠資於函杖。屬諸雅吹誠事濫竽。顧異
T1830_.43.0229c06: 良工叨暉蘊玉。凡斯纂叙備受指麾。庶玄

T1830_.43.0229c07:

鑒來英鏡詳幽致爾

其此廣釋題目。及下所有
別義。并如樞要一一別解

T1830_.43.0229c08: 論云。稽首唯識性。滿分清淨者我今釋彼説
T1830_.43.0229c09: 利樂諸有情　述曰。初發論端略以五門
T1830_.43.0229c10: 解釋。一辨教時･機。二明論宗･體。三藏･乘所
T1830_.43.0229c11: 攝。四説教年･主。五判釋本文。
T1830_.43.0229c12: 第一辨教時･機。於中有二。初辨説教時會。
T1830_.43.0229c13: 後辨教所被機　辨説教時會者。如來設
T1830_.43.0229c14: 教隨機所宜。機有三品不同。教遂三時亦
T1830_.43.0229c15: 異。諸異生類無明所盲。起造惑･業。迷執有
T1830_.43.0229c16: 我。於生死海淪沒無依。故大悲尊初成佛
T1830_.43.0229c17: 已。仙人鹿苑轉四諦輪。説阿笈摩除我有
T1830_.43.0229c18: 執。令小根等漸登聖位。彼聞四諦雖斷我
T1830_.43.0229c19: 愚。而於諸法迷執實有。世尊爲除彼法有
T1830_.43.0229c20: 執。次於鷲嶺説諸法空。所謂摩訶般若經
T1830_.43.0229c21: 等。令中根品捨小趣大。彼聞世尊密義意
T1830_.43.0229c22: 趣説無破有。便撥二諦性相。皆空爲無上
T1830_.43.0229c23: 理。由斯二聖互執有･空。迷謬競興未契中
T1830_.43.0229c24: 道。如來爲除此空･有執。於第三時演了義
T1830_.43.0229c25: 教。解深＊密等會説一切法唯有識等。心外
T1830_.43.0229c26: 法無破初有執。非無内識遣執皆空。離
T1830_.43.0229c27: 有･無邊正處中道。於眞諦理悟證有方。於
T1830_.43.0229c28: 俗諦中妙能留捨。又今此論爰引六經。所謂
T1830_.43.0229c29: 華嚴･深＊密･如來出現功徳莊嚴･阿毘達磨･
T1830_.43.0230a01: 楞迦･厚嚴。十一部論。瑜伽･顯揚･莊嚴･集量･
T1830_.43.0230a02: 攝論･十地･分別瑜伽･觀所縁縁･二十唯識･
T1830_.43.0230a03: 辨中邊･集論等爲證。理明唯識三性十地
T1830_.43.0230a04: 因果行位了相大乘。故知第三時中道之教
T1830_.43.0230a05: 也。如瑜伽論第七十六。解深＊密經廣説其
T1830_.43.0230a06: 相。此約機･理漸教法門以辨三時。若大由
T1830_.43.0230a07: 小起。即有三時年月前後。解深＊密經説唯
T1830_.43.0230a08: 識是也。若頓教門。大不由小起。即無三時
T1830_.43.0230a09: 前後次第。即花嚴中説唯心是。初成道竟最
T1830_.43.0230a10: 第一説。此約多分。今論所明二種皆是。若
T1830_.43.0230a11: 對不定姓大由小起。即第三時教。若唯被
T1830_.43.0230a12: 菩薩大不由小起。即頓教也。此顯頓･漸無
T1830_.43.0230a13: 別定教。入法界品五百聲聞亦在坐故。如樞
T1830_.43.0230a14: 要説　辨教所被機者。依瑜伽等有五種
T1830_.43.0230a15: 姓。一菩薩。二獨覺。三聲聞。四不定。五無姓。
T1830_.43.0230a16: 此論第三云。入見菩薩皆名勝者。證阿頼
T1830_.43.0230a17: 耶故正爲説。又見道前。已能信解求彼轉
T1830_.43.0230a18: 依故亦爲説　又云。無姓有情不能窮底。
T1830_.43.0230a19: 故説甚深。趣寂種姓不能通達。故名甚細。
T1830_.43.0230a20: 由此論旨。唯被大乘。及不定姓趣菩薩者。
T1830_.43.0230a21: 非被獨覺･聲聞･無姓三種機也。故所被機
T1830_.43.0230a22: 必唯上品。所顯幽旨亦離二邊。浩汚包括難
T1830_.43.0230a23: 可詳矣。依楞迦經被五種姓。依大般若
T1830_.43.0230a24: 被四種姓。莊嚴論等與此稍異。如樞要説｣
T1830_.43.0230a25: 二明論宗體。於中有二。初明論宗。後彰論
T1830_.43.0230a26: 體。皆如樞要説　明論宗者。諸愚夫類。從
T1830_.43.0230a27: 無始來。虚妄分別因縁力故。執離心外定
T1830_.43.0230a28: 有眞實能取･所取　如來大悲以甘露法。授
T1830_.43.0230a29: 彼令服。斷妄狂心棄執空･有證眞了義。
T1830_.43.0230b01: 華嚴等中説一切法皆唯有識　天親菩薩。
T1830_.43.0230b02: 爲利有情令法久住。依如上教製三十
T1830_.43.0230b03: 頌明唯識理。文義周圓離於廣略　後護
T1830_.43.0230b04: 法等。依上經論採撮精要廣釋頌文。名成
T1830_.43.0230b05: 唯識。故此即以唯識爲宗。識有非空。境無
T1830_.43.0230b06: 非有。以爲宗也。雖具明諸法。皆不離識
T1830_.43.0230b07: 也　明論體者。依瑜伽論攝釋分初第八十
T1830_.43.0230b08: 一説。經體有二。一文。二義。文是所依義即
T1830_.43.0230b09: 能依。由能詮文義得顯故。龍軍論師･無性
T1830_.43.0230b10: 等云。謂佛慈悲本願縁力。其可聞者自意識
T1830_.43.0230b11: 上文義相生似如來説。此文義相。雖自親
T1830_.43.0230b12: 依善根力起。而就本縁名爲佛説。佛實無
T1830_.43.0230b13: 言。此若依本乃無文義。唯有無漏大定･智･
T1830_.43.0230b14: 悲。若依自識。有漏心現。即似無漏文義爲
T1830_.43.0230b15: 體。無漏心現。即眞無漏文義爲體。此即如
T1830_.43.0230b16: 來實不説法。故大般若四百二十五･文殊問
T1830_.43.0230b17: 經等。佛皆自説我成佛來。不説一字。汝亦
T1830_.43.0230b18: 不聞。論説聚集顯現爲體。此即無性。佛地
T1830_.43.0230b19: 一師。作如此解　護法･親光等云。或宜聞
T1830_.43.0230b20: 者本願縁力。如來識上文義相生。實能所詮
T1830_.43.0230b21: 文義爲體。若依本説。即眞無漏文義爲體。
T1830_.43.0230b22: 故瑜伽論六十四卷。引叔攝波葉喩經云
T1830_.43.0230b23: 我未所説乃有爾所　二十論説。展轉増上
T1830_.43.0230b24: 力。二識成決定。是故世尊實有説法。言不
T1830_.43.0230b25: 説者是＊密意説。此論根本既是佛經。故出
T1830_.43.0230b26: 體者應如經説。此釋雖二。然此論主無不
T1830_.43.0230b27: 説法。取後解也　總論出體略有四重。一
T1830_.43.0230b28: 攝相歸性。皆如爲體。故經説言。一切法亦如
T1830_.43.0230b29: 也。至於彌勒亦如也。二攝境從心。一切唯
T1830_.43.0230c01: 識。如經中説三界唯心。三攝假隨實。如不
T1830_.43.0230c02: 相應色･心分位。對法論説是假立故也。四
T1830_.43.0230c03: 性用別論。色心假實各別處收　瑜伽論説
T1830_.43.0230c04: 色蘊攝彼十處全等　上來第二･第四體訖。
T1830_.43.0230c05: 自識所變。則是第二攝境從心。并言佛説。乃
T1830_.43.0230c06: 是第四性用別論。聞者似法･説者眞教。倶淨
T1830_.43.0230c07: 法界平等所流。約本爲言。此教亦以眞如
T1830_.43.0230c08: 爲體。此即第一攝相歸性。能説･能聽所有
T1830_.43.0230c09: 名等。聲上屈曲。離聲無體。故假從實體即
T1830_.43.0230c10: 是聲。此即第三攝假隨實。對法論云成所引
T1830_.43.0230c11: 聲謂諸聖説。雖出四體所望不同。以理而
T1830_.43.0230c12: 言不相違背。今此論體。若從所聞有漏心
T1830_.43.0230c13: 變。或從能説有漏文義。唯屬依他相･名等
T1830_.43.0230c14: 攝。無漏心變。或無漏説。正智所攝通圓成
T1830_.43.0230c15: 實。無漏有爲通二性故。此所詮體。謂唯識
T1830_.43.0230c16: 境･正行･及果。若能詮體。即聲･名等。經體雖
T1830_.43.0230c17: 二。今取能詮聲･名･句等。正教體故　問十
T1830_.43.0230c18: 八界中十五有漏。如何聲等亦無漏攝。名･句･
T1830_.43.0230c19: 文三自性無記。如何可説通無漏善　答
T1830_.43.0230c20: 依隨轉門･二乘等身。説十五唯有漏。名等
T1830_.43.0230c21: 唯無記。依今大乘。若唯如來後得説法聲･
T1830_.43.0230c22: 名･句文。眞善無漏。十地論説説者･聽者倶
T1830_.43.0230c23: 以二事。一者聲。二善字　能斷金剛般若
T1830_.43.0230c24: 論説我法唯善。汝唯無記　此論第二云
T1830_.43.0230c25: 法･辭二無礙解。境有差別。法縁名等。辭縁
T1830_.43.0230c26: 於聲　又解＊深密經･及瑜伽七十八説。第九
T1830_.43.0230c27: 地斷二種愚。一於無量所説無量名･句･字。
T1830_.43.0230c28: 陀羅尼自在愚　下此論第九云無量名･句･
T1830_.43.0230c29: 字。是法無礙解　又此論。及佛地。云十八
T1830_.43.0231a01: 界通無漏善。故爲教體於理無違　問若
T1830_.43.0231a02: 明教體一切唯識。如何乃言佛菩薩説　
T1830_.43.0231a03: 答無性釋云。彼増上生故作是説　二十唯
T1830_.43.0231a04: 識天親解云。展轉増上力。二識成決定。謂餘
T1830_.43.0231a05: 相續識差別故。令餘相續差別識生　展轉
T1830_.43.0231a06: 互爲増上縁故　問過去･未來既非實有。
T1830_.43.0231a07: 非有爲法生已便住。如何聽教聚集解生　
T1830_.43.0231a08: 答無性釋云。隨墮八時聞者識上。直･非直
T1830_.43.0231a09: 説聚集顯現。以爲體性　謂八時中聞者識
T1830_.43.0231a10: 上。有直･非直二種言説聚集現故。如瑜伽
T1830_.43.0231a11: 論八十一説。諸行無常。有起盡法。生必滅
T1830_.43.0231a12: 故。彼寂爲樂　如言諸字。率爾心已必起
T1830_.43.0231a13: 尋求。續初心起。雖多刹那。行解唯一總名
T1830_.43.0231a14: 尋求。未決定知諸所目故。如瑜伽論第三
T1830_.43.0231a15: 卷説。又一刹那五識生已。從此無間必意識
T1830_.43.0231a16: 生故　復言行時。由先熏習連帶解生。有
T1830_.43.0231a17: 三心現。謂率爾･尋求･及次決定。決定知諸
T1830_.43.0231a18: 目一切行。故瑜伽説。尋求無間。若不散亂
T1830_.43.0231a19: 決定心生。若散亂時生即不定　雖知自性
T1830_.43.0231a20: 然未知義。爲令知故復説無字。於此時中
T1830_.43.0231a21: 有先三心。於無字上但有其二。謂率爾･尋
T1830_.43.0231a22: 求。未決定知無所無故。即從決定後却起
T1830_.43.0231a23: 尋求。論但定説率爾･尋求定無間生。尋求以
T1830_.43.0231a24: 後許亂起故　復言常時五心并具。其義可
T1830_.43.0231a25: 解。由前字力展轉熏習連後字生。於最後
T1830_.43.0231a26: 時方能解義。染淨等心方乃得轉。故雖無
T1830_.43.0231a27: 過･未。而教體亦成　若新新解皆有率爾。四
T1830_.43.0231a28: 字之上皆定有二心。謂率爾･尋求。即於末
T1830_.43.0231a29: 後。有十二心一時聚集。第一有二。第二有
T1830_.43.0231b01: 三。第三有二。第四有五。故有十二。既於
T1830_.43.0231b02: 初字有率爾心。於後後字有尋求･決定。末
T1830_.43.0231b03: 後乃有染淨等生。五心方具名爲聚集。故唯
T1830_.43.0231b04: 識教其理成立。更有別義。如樞要説　此
T1830_.43.0231b05: 中出體雖有四門。佛地論中唯有二種。一
T1830_.43.0231b06: 攝境從心。二性用別質。無性意取攝境從心。
T1830_.43.0231b07: 護法意説性用別質。教體即是能説聲等。不
T1830_.43.0231b08: 爾教體便成有漏或染無記。三寶･眞如亦應
T1830_.43.0231b09: 如是。故護法釋善順論宗不違唯識。能説
T1830_.43.0231b10: 法者識上現故。至下第十論自當解
T1830_.43.0231b11: 三藏･乘所攝。於中有二。初藏所攝。後乘所
T1830_.43.0231b12: 攝。藏所攝者。依瑜伽等説有二藏。一菩
T1830_.43.0231b13: 薩藏。二聲聞藏。然獨覺教少於聲聞。從多
T1830_.43.0231b14: 爲藏。名聲聞藏。或説三藏。一素呾覽。二毘
T1830_.43.0231b15: 奈耶。三阿毘達磨。或説六藏。菩薩･聲聞各有
T1830_.43.0231b16: 三故。獨覺更無別戒律等。故無三藏可得
T1830_.43.0231b17: 成九。此於二藏菩薩藏收。上乘攝故。三藏
T1830_.43.0231b18: 之中對法藏攝。研覈推尋諸法相故。六藏
T1830_.43.0231b19: 之内菩薩藏中對法藏攝　乘所攝者。或説
T1830_.43.0231b20: 一乘。妙法花等。或説三乘。一菩薩。二獨覺。
T1830_.43.0231b21: 三聲聞。處處經論皆同説故。無唯説二乘一
T1830_.43.0231b22: 者大乘二者小乘之教。或説五乘。三乘如
T1830_.43.0231b23: 前。第四人乘。第五天乘。前三攝定･不定種
T1830_.43.0231b24: 姓。後二唯攝第五無性。此論正是一乘所
T1830_.43.0231b25: 攝。三乘之中菩薩乘攝。五乘之内第一乘收。
T1830_.43.0231b26: 此對諸部。十二分教相攝分齊。如樞要説
T1830_.43.0231b27: 四教興年･主。於中有二。一教興年。二教興
T1830_.43.0231b28: 主　教興年者。慧愷法師倶舍序云。佛滅已
T1830_.43.0231b29: 後千一百年。天親菩薩出生造論依今所傳
T1830_.43.0231c01: 諸部説異　今依大乘。九百年間天親菩薩
T1830_.43.0231c02: 出世造此頌本。眞諦法師中邊疏。亦云凡百
T1830_.43.0231c03: 年中天親生也。同時唯有親勝･火辨二大論
T1830_.43.0231c04: 師造此頌釋。千一百年後。餘八論師方造
T1830_.43.0231c05: 斯釋。教興主者。三十頌本。天親菩薩之所
T1830_.43.0231c06: 作也。其別神徳具如別記　釋此本頌有
T1830_.43.0231c07: 十論師。一梵云達磨波羅。唐言護法。此大
T1830_.43.0231c08: 論師。南印度境達羅毘荼國建至城中帝
T1830_.43.0231c09: 王之子。學乃泉於海 &MT04537;

。解又朗於曦明。内
T1830_.43.0231c10: 教窮於大小。聲論光於眞俗。外道･小乘咸
T1830_.43.0231c11: 議之曰。大乘有此人也。既猶日月之麗天
T1830_.43.0231c12: 皎皎而垂彩。亦如溟渤之紀地浩浩而無
T1830_.43.0231c13: 竭。天親以後一人而已。製作破斥具如別
T1830_.43.0231c14: 傳。年三十二而卒於大菩提寺。臨終之日天
T1830_.43.0231c15: 樂霄迎。悲聲慟城。空中響報婆羅門曰。此
T1830_.43.0231c16: 是賢劫之一佛也。故諸神異難以備言　二

T1830_.43.0231c17:

梵云寠

瞿字
上聲

拏末底。唐言徳慧。安慧之師。業

T1830_.43.0231c18: 冠前英道光時彦。芳聲流於四主雅韻驤
T1830_.43.0231c19: 於五天。聖徳神奇未易詳擧　三梵云悉
T1830_.43.0231c20: 恥羅末底。唐言安慧。即糅雜集。救倶舍論
T1830_.43.0231c21: 破正理師。護法論師同時先徳。南印度境羅
T1830_.43.0231c22: 羅國人也。妙解因明善窮内論。扇徽猷於
T1830_.43.0231c23: 小運。飛蘭蕙於大乘。神彩至高固難提議　
T1830_.43.0231c24: 四梵云畔徒室利。唐言親勝。天親菩薩同時
T1830_.43.0231c25: 人也。本頌初行先爲略釋。妙得作者之意。
T1830_.43.0231c26: 後徳因而釋焉　五梵云難陀。唐言歡喜。勝
T1830_.43.0231c27: 軍祖習。故於後卷新熏種子此師所説。造
T1830_.43.0231c28: 瑜伽釋等大有制作　六梵云戍陀戰達羅。
T1830_.43.0231c29: 唐言淨月。安慧同時。造勝義七十釋。及集
T1830_.43.0232a01: 論釋之論師也　七梵云質呾羅婆拏。唐言
T1830_.43.0232a02: 火辨。亦世親同時也。尤善文辭深閑注
T1830_.43.0232a03: 述。形雖隱俗而道高眞侶　八梵云毘世
T1830_.43.0232a04: 沙蜜多羅。唐言勝友　九梵云辰那弗多羅。
T1830_.43.0232a05: 唐言勝子　十梵云若那戰達羅。唐言智
T1830_.43.0232a06: 月。此後三論師。並護法菩薩之門人也。或釋
T1830_.43.0232a07: 瑜伽。或別注述。道名倶遠。辭旨咸奧。神徳既
T1830_.43.0232a08: 高難盡言也　製此釋者雖十論師。於中
T1830_.43.0232a09: 護法聲徳獨振。故此論題特以標首。此師所
T1830_.43.0232a10: 説最有研尋。於諸義中多爲南指。邪徒失
T1830_.43.0232a11: 趣正理得方。逈拔衆師頴超群聖者。其
T1830_.43.0232a12: 惟一人乎　
T1830_.43.0232a13: 五判釋本文。於中有二。一判本文。二釋本
T1830_.43.0232a14: 文。判本文者。此論本頌唯有正説。世親菩
T1830_.43.0232a15: 薩臨終時造。未爲長行廣釋便卒。故無初･
T1830_.43.0232a16: 後二分文也。論其釋文具有三分。初歸敬
T1830_.43.0232a17: 頌。及次長行。是宗前敬叙分。云何世間及諸
T1830_.43.0232a18: 聖教下。正釋本文。名依教廣成分。此論三
T1830_.43.0232a19: 分成立唯識下。是即第三釋結施願分。此乃
T1830_.43.0232a20: 判彼釋文有斯三分　就初分中。此初一
T1830_.43.0232a21: 頌。彼護法等。歸敬福田憑力求護。投誠
T1830_.43.0232a22: 述己彰釋論因。次諸長行。即安慧等。明論
T1830_.43.0232a23: 本師爲令含識得勝果等。製論本頌造論
T1830_.43.0232a24: 之由。此即分別不同科也　然准釋論之意。
T1830_.43.0232a25: 可知本師亦爾。不爾本師豈不令法久住。
T1830_.43.0232a26: 利樂諸有情也　就初頌中。上之兩句歸
T1830_.43.0232a27: 敬福田。下之二句叙釋論意　釋本文者。
T1830_.43.0232a28: 稽首二字顯能敬相。次下八字彰所敬體
T1830_.43.0232a29: 若依俗釋。稽者至也。首者頭也。以首至地
T1830_.43.0232b01: 故名稽首。此唯身業。敬相不盡。今但擧身
T1830_.43.0232b02: 義顯意･語二業亦敬　又依理解。起慇淨
T1830_.43.0232b03: 心策殊勝業申誠歸仰。敬禮之異名也。此
T1830_.43.0232b04: 通三業敬相乃周。瞿波論師云。三業禮者。
T1830_.43.0232b05: 欲顯大師有天眼故以身業禮。有天耳
T1830_.43.0232b06: 故以語業禮。有他心故以意業禮　又生
T1830_.43.0232b07: 三業圓滿善故。以三業禮。如僧祇律中説。
T1830_.43.0232b08: 在明去遠須以身禮。以可見故。在闇去近
T1830_.43.0232b09: 須以語禮。以可聞故。在闇復遠須以意
T1830_.43.0232b10: 禮。不可見聞故　又顯敬禮三輪因故須
T1830_.43.0232b11: 三業禮。天親攝論歸敬頌。云故我至誠身･語･
T1830_.43.0232b12: 思。頻修無倒歸命禮。故知稽首理通三業
T1830_.43.0232b13: 次言唯識性滿分清淨者。顯所敬體。言唯
T1830_.43.0232b14: 識性略有二種。一者虚妄。即遍計所執。二
T1830_.43.0232b15: 者眞實。即圓成實。於前唯識性所遣清淨。
T1830_.43.0232b16: 於後唯識性所證清淨　又有二種。一者世
T1830_.43.0232b17: 俗。即依他起。二者勝義。即圓成實。於前所
T1830_.43.0232b18: 斷清淨。於後所得清淨。此釋准下第九卷初
T1830_.43.0232b19: 唯識性解　又言唯識相･性不同。相即依
T1830_.43.0232b20: 他。唯是有爲。通有･無漏。唯識即相名唯識
T1830_.43.0232b21: 相。持業釋也。性即是識圓成自體。唯是眞如。
T1830_.43.0232b22: 無爲無漏。唯識之性名唯識性。依士釋也。唯
T1830_.43.0232b23: 内證淨。爲簡依他故説識性。何故須簡。有
T1830_.43.0232b24: 漏依他不可敬故。無漏依他亦俗諦故。非最
T1830_.43.0232b25: 勝故。非諸聖法眞實性故。非所證故。非
T1830_.43.0232b26: 迷悟依故。或彼即是滿分淨故。略不敬也。
T1830_.43.0232b27: 又有別解如樞要説。若於識性。滿淨即者
T1830_.43.0232b28: 是持業釋。淨屬人故。滿淨之者是依士釋。淨
T1830_.43.0232b29: 屬智故。今取後釋。此即如來智周徳圓窮
T1830_.43.0232c01: 眞如性。故稱爲滿。澂鑒無垢二障都盡説名
T1830_.43.0232c02: 清淨。澂鑒曰清。無垢名淨。者即假者。意顯
T1830_.43.0232c03: 如來證唯識理究竟圓極。名滿淨者　於
T1830_.43.0232c04: 唯識性分清淨者。分謂少分。淨者同前。即
T1830_.43.0232c05: 諸菩薩分證唯識眞如自性。覺未圓明名
T1830_.43.0232c06: 分淨者。欲顯師弟悟證不同。故於唯識説
T1830_.43.0232c07: 滿･分淨。於所歸敬合有七釋。三如樞要。
T1830_.43.0232c08: 今以理准四義不同。一者唯敬法而非人。
T1830_.43.0232c09: 法有二種。一教。二理。佛證唯識説一心經
T1830_.43.0232c10: 令依修學。既涅槃已教便散滅。由論本師
T1830_.43.0232c11: 造三十頌顯唯識理。散滅之法令其集顯。
T1830_.43.0232c12: 論文雖擧滿･分二人。意取二人所證所説
T1830_.43.0232c13: 識性教･理。滿清淨者於教爲勝。本教主故。
T1830_.43.0232c14: 分清淨者於理爲勝。顯理勝故。由於識性
T1830_.43.0232c15: 滿･分淨故。如來能説教。弟子能顯理。故今
T1830_.43.0232c16: 歸敬唯法非人　何故但敬法而非人　諸
T1830_.43.0232c17: 佛所師所謂法故。佛及弟子從此生故　二
T1830_.43.0232c18: 者但敬人而非法。即是唯識本･釋二師。本
T1830_.43.0232c19: 謂如來。於唯識性滿清淨者。釋謂頌主。於
T1830_.43.0232c20: 唯識性分清淨者。唯識性聲境第七攝。是能
T1830_.43.0232c21: 差別。滿分淨者第四囀攝。是所差別。此梵本
T1830_.43.0232c22: 音。一切所敬皆第四囀故。此頌所擧唯識性
T1830_.43.0232c23: 言顯是所證。而意歸敬能證彼人滿･分淨
T1830_.43.0232c24: 者。辨中邊論天親頌云。稽首造此論。善逝
T1830_.43.0232c25: 體所生。及教我等師。當勤顯斯義。唯敬
T1830_.43.0232c26: 二師　何故但敬本･釋二師。如來是作者。
T1830_.43.0232c27: 論所依故。弟子是述者。起此論故。瑜伽論
T1830_.43.0232c28: 中六十四説。若欲造論先敬二師。恭敬法
T1830_.43.0232c29: 故敬論本師。恭敬義故禮開闡師。安惠雜
T1830_.43.0233a01: 集論初序云。此論所依。及能起故。佛薄伽梵
T1830_.43.0233a02: 諸法所依。一切教起所依處故。佛聖弟子依
T1830_.43.0233a03: 法隨學。無倒依止而造論故。世親雖是地
T1830_.43.0233a04: 前菩薩於唯識性決定信解。雖未證眞亦
T1830_.43.0233a05: 隨修學。分有所得名分淨者　三者雙敬
T1830_.43.0233a06: 法之與人。法謂眞如。諸法自性。即是此中唯
T1830_.43.0233a07: 識性是。人即此中滿･分淨者。能證唯識眞如
T1830_.43.0233a08: 性故。何故雙敬法之與人　法可軌持。人
T1830_.43.0233a09: 弘道故　四者歸敬佛･法･僧寶。初唯識性
T1830_.43.0233a10: 即是法寶。以是佛師故先歸敬。理･教･行･果
T1830_.43.0233a11: 四法不同。常恒軌則眞如爲本。要證眞如
T1830_.43.0233a12: 餘方有故。教･行･果三眞實性故。三乘聖者之
T1830_.43.0233a13: 根本故。或説彼本即兼末故。不説餘三但
T1830_.43.0233a14: 説理法。或唯識性能詮･所詮･能成･所成。如
T1830_.43.0233a15: 其次第。教･理･行･果四種法寶。言唯識性即
T1830_.43.0233a16: 攝一切四種法也。滿清淨者即是佛寶。證
T1830_.43.0233a17: 法正説唯如來故。次法後説。分清淨者即是
T1830_.43.0233a18: 僧寶。能隨佛教是佛之資。故次佛説　一問
T1830_.43.0233a19: 何故論初三寶不次　答師･資相因法先佛
T1830_.43.0233a20: 後。顯･説相因佛先法後。故與常説三寶次
T1830_.43.0233a21: 第義各不同。所望異故。雖報恩經不許法
T1830_.43.0233a22: 在佛先所説。今以師･資之義亦無過失
T1830_.43.0233a23: 　二問何故論初須敬三寶　答有四義。一
T1830_.43.0233a24: 最吉祥故。故成實論説。言三寶最吉祥故。我
T1830_.43.0233a25: 經初説。二眞福田故。論又説言堪受世間
T1830_.43.0233a26: 妙供養故。三有大力故。福徳･智惠二種莊
T1830_.43.0233a27: 嚴。功徳神通實難對故。四起希求故。説法
T1830_.43.0233a28: 之首先説三寶。令聞法者發勝心故。憑力
T1830_.43.0233a29: 請加方能造釋　三問三寶有二。一乘･三
T1830_.43.0233b01: 乘。此中所敬何者三寶　答此中唯敬一乘
T1830_.43.0233b02: 三寶。説唯識性滿･分淨故。二乘不修唯識
T1830_.43.0233b03: 觀故。顯揚頌云。善逝善説妙三身。無畏無流
T1830_.43.0233b04: 證教法。上乘眞實牟尼子。我今至誠先讃禮
T1830_.43.0233b05: 　佛地論頌云。稽首無上良福田。三身･二諦･
T1830_.43.0233b06: 一乘衆　攝大乘等處處皆同。故此唯敬一
T1830_.43.0233b07: 乘三寶。證･解圓滿。福･慧具足。有大力故
T1830_.43.0233b08: 或此通敬三乘聖者。二乘亦於人無我門。觀
T1830_.43.0233b09: 見眞如唯識性故。分淨所攝。對法説云。諸
T1830_.43.0233b10: 會眞淨究竟理。乃至敬禮如是大覺尊･無等
T1830_.43.0233b11: 妙法･眞聖衆。通敬一切三乘三寶　四問此
T1830_.43.0233b12: 中所敬三寶如何　答法如前説。此中佛寶
T1830_.43.0233b13: 通攝三身。僧寶通攝除佛餘聖　問麟角
T1830_.43.0233b14: 獨覺諸部不同。此於三寶何寶所攝　答
T1830_.43.0233b15: 麟角善根僧種類故。許彼種類有多獨覺同
T1830_.43.0233b16: 時出故。故麟角者亦僧寶攝　五問三寶有
T1830_.43.0233b17: 二。同相･別相。此中所敬何者三寶　答此
T1830_.43.0233b18: 中但敬別相三寶。何故但敬別相三寶。顯
T1830_.43.0233b19: 敬有爲･無爲功徳皆周盡故。又亦通敬同
T1830_.43.0233b20: 相三寶。唯識性中義兼説故。故涅槃云。若能
T1830_.43.0233b21: 見三寶常住同眞諦。此則是諸佛最上之誓
T1830_.43.0233b22: 願。論文雖擧滿･分二淨。意取所證。同相三
T1830_.43.0233b23: 寶。皆常住故　六問何故但敬三寶非餘。答
T1830_.43.0233b24: 四縁勝故。一由如來性調善故。二所調･能
T1830_.43.0233b25: 調善方便故。三由如來具大悲故。四財供
T1830_.43.0233b26: 養時未以爲喜。正行供時方歡喜故。由此
T1830_.43.0233b27: 如來･所説正法･及聖弟子。皆可歸依。非餘
T1830_.43.0233b28: 天等　三寶･歸敬･及二體性･并諸門義。三
T1830_.43.0233b29: 寶可敬。餘不可敬。並如瑜伽第六十四･七
T1830_.43.0233c01: 十四卷･顯揚第六･第十三卷･及勝鬘經･別章
T1830_.43.0233c02: 等説。此中第四亦得説敬非人･非法。法寶
T1830_.43.0233c03: 即非人。佛･僧非法故。雖有四義釋上二
T1830_.43.0233c04: 句。正取歸敬本･釋二師。於境第七説唯識
T1830_.43.0233c05: 性故。第四聲中説滿･分淨故。如樞要説。總
T1830_.43.0233c06: 是第一歸敬福田凡造論者總有二縁。
T1830_.43.0233c07: 一令法久住。二爲濟含識。一自利。二利他。
T1830_.43.0233c08: 一由智徳。二由恩徳。一爲生大智。二爲
T1830_.43.0233c09: 生大悲。第三句云我今釋彼説者。正顯釋
T1830_.43.0233c10: 論令法久住自利。由有智徳生大智也。
T1830_.43.0233c11: 第四句云利樂諸有情者。述意所爲濟諸
T1830_.43.0233c12: 含識。利他由有恩徳生大悲也。又有別
T1830_.43.0233c13: 解如樞要説　我。即安惠自指己身。即是
T1830_.43.0233c14: 隨俗五蘊假者　今者。正顯隨其爾所釋
T1830_.43.0233c15: 論之時。即事究竟時分今也　釋。謂解釋開
T1830_.43.0233c16: 演之義。幽隱未顯今説名開。先略難知廣
T1830_.43.0233c17: 談爲演　又約機説。爲初機曰開。爲久機
T1830_.43.0233c18: 曰演　又釋者。成立之義。安教立理名曰
T1830_.43.0233c19: 釋也　彼。謂世親　説。即本頌三十伽陀世
T1830_.43.0233c20: 親所造。名爲彼説。此即唯取彼所説教　又
T1830_.43.0233c21: 説。即是能詮所詮若教若理。世親所述總名
T1830_.43.0233c22: 彼説。如樞要中釋論名義。此中意顯我今
T1830_.43.0233c23: 釋彼世親所説三十唯識令法久住令法
T1830_.43.0233c24: 久住。略有六因。一欲令法義當廣流布。二欲
T1830_.43.0233c25: 令有情隨入正法。三令失沒義重開顯故。
T1830_.43.0233c26: 四爲欲略攝廣散義故。五爲欲顯發甚深
T1830_.43.0233c27: 義故。六以巧文辭莊嚴法義。令起愛樂
T1830_.43.0233c28: 生淨信故。如瑜伽論六十四説　令法久
T1830_.43.0233c29: 住。即自利也　利樂有情。乃有多義。梵云
T1830_.43.0234a01: 薩埵此言有情。有情識故。今談衆生有此
T1830_.43.0234a02: 情識故名有情。無別能有。或假者能有此
T1830_.43.0234a03: 情識故亦名有情。又情者性也。有此性故。
T1830_.43.0234a04: 又情者愛也。能有愛生故。下第三云。若無
T1830_.43.0234a05: 本識復依何法建立有情。有情之體即是本
T1830_.43.0234a06: 識。言衆生者不善理也。卉木衆生。亦應
T1830_.43.0234a07: 利樂　有情不同有六十二。如瑜伽論第二
T1830_.43.0234a08: 卷説。五趣。四姓。女･男･倶三。劣･中･妙三。在
T1830_.43.0234a09: 家等四。律儀等三。離欲等二。邪定等三。苾芻
T1830_.43.0234a10: 等七。習斷等十九。異生等四。聲聞等四。輪王
T1830_.43.0234a11: 爲一。故今此論言諸有情。又教所被菩薩種
T1830_.43.0234a12: 姓。不定姓人。此類非一故言諸也。一利謂
T1830_.43.0234a13: 利益即是後濟。樂謂安樂即是現濟。二或現
T1830_.43.0234a14: 益名利。後益名樂。三或攝善名利。離惡名
T1830_.43.0234a15: 樂。四或翻此。五或出苦名利。與樂名樂。
T1830_.43.0234a16: 六或與智名利。與福名樂。七或＊與出世
T1830_.43.0234a17: 勝善名利＊與世勝善説名爲樂。八或＊與
T1830_.43.0234a18: 小果名利。＊與大果名樂。九或利與樂一
T1830_.43.0234a19: 體異名。如佛地第一･顯揚十三･諸論等説。
T1830_.43.0234a20: 十或利。謂十利。一純利。二共利。三利益種類
T1830_.43.0234a21: 利。四安樂種類利。五因攝利。六果攝利。七此
T1830_.43.0234a22: 世利。八他世利。九畢竟利。十不畢竟利　樂
T1830_.43.0234a23: 謂五樂。一者因樂。即順樂受諸根境界。樂
T1830_.43.0234a24: 相應法。樂所發業。皆名因樂能有樂故。二
T1830_.43.0234a25: 者受樂。即是樂受。通有･無漏。有漏樂者。三
T1830_.43.0234a26: 界所繋調暢身心皆名爲樂。非唯遍行受
T1830_.43.0234a27: 數中樂。無漏樂者。通學･無學。是樂自性。三
T1830_.43.0234a28: 苦對治樂。謂因寒熱飢渇等事暫息滅時。生
T1830_.43.0234a29: 起樂覺名苦對治樂。非必自性。四受斷樂。
T1830_.43.0234b01: 謂滅受想定。麁動受滅故説爲樂。五無惱害
T1830_.43.0234b02: 樂。此有四種。一出離樂。謂出家者。二遠離
T1830_.43.0234b03: 樂。謂生上者。三寂靜樂。謂即涅槃。四覺法
T1830_.43.0234b04: 樂。謂菩提。婆沙二十六有此四樂。最後二種
T1830_.43.0234b05: 是勝義樂。此十利五樂。如瑜伽論三十五説
T1830_.43.0234b06: 　上之十種解利樂者。應説頌言。世･性･及
T1830_.43.0234b07: 苦樂。智福･出世世。小大･與名異。十利并五
T1830_.43.0234b08: 樂　今釋此論令法不滅。爲與有情此利･
T1830_.43.0234b09: 樂故。即以二縁釋彼論也　或此頌中下之
T1830_.43.0234b10: 兩句。明釋彼説者但爲諸有情。有情信學
T1830_.43.0234b11: 法便住故。菩薩所爲本利他故　依所具縁
T1830_.43.0234b12: 前解爲本。約大悲説後解無妨　然造論
T1830_.43.0234b13: 者名莊嚴經。略有五喩名莊嚴也。一者如
T1830_.43.0234b14: 蓮未開。見雖生喜。不如已剖香氣芬馥。二
T1830_.43.0234b15: 者如金未用。見雖生喜。不如用之爲莊
T1830_.43.0234b16: 嚴具。三者如膳未食。見雖生喜。不如食
T1830_.43.0234b17: 已知其美味。四者如慶書未開。見雖生喜。
T1830_.43.0234b18: 不如披已知其慶事。五者如珍寶未得。見
T1830_.43.0234b19: 雖生喜。不如得已攝爲己財。故今造論
T1830_.43.0234b20: 名莊嚴經　又要具四縁方應造論。如
T1830_.43.0234b21: 瑜伽論六十四説　
T1830_.43.0234b22: 次長行中明本論主造論之意。文勢有三。
T1830_.43.0234b23: 一安惠等。欲顯論主爲令生解斷障得
T1830_.43.0234b24: 果。所以造論二火辨等意。明論主令達二
T1830_.43.0234b25: 空悟唯識性。所以造論。三護法等。明造
T1830_.43.0234b26: 本論。破諸邪執顯唯識理。然此三師並爲
T1830_.43.0234b27: 人･法。雖三義別二意造論　
T1830_.43.0234b28: 論。今造此論爲於二空有迷謬者生正解故　
T1830_.43.0234b29: 述曰。下顯造論悟･斷･得果。於中有三。初
T1830_.43.0234c01: 顯悟。次顯斷。後得果。此即初也　論言今
T1830_.43.0234c02: 者。正顯論主造論之時　造者。製作之義。
T1830_.43.0234c03: 叙理名述先來有故。作論名造今新起故。
T1830_.43.0234c04: 此上即是發端標擧。簡持。指斥　於者即是
T1830_.43.0234c05: 境上第七。非依第七。所迷謬故一切異
T1830_.43.0234c06: 生諸外道等。此愚癡類彼於二空全不解
T1830_.43.0234c07: 了名爲迷者。聲聞･獨覺･及惡取空。邪解空
T1830_.43.0234c08: 理分有智故名爲謬者。不解。邪解。合名迷
T1830_.43.0234c09: 謬或但不解無明名迷。若不正解邪見
T1830_.43.0234c10: 名謬。癡･邪見人名迷･謬者爲令於彼
T1830_.43.0234c11: 二空眞如。有迷謬者生正解故。製斯論
T1830_.43.0234c12: 也。正解體通無漏眞智。及有漏智不迷謬
T1830_.43.0234c13: 者。即令迷者解生。謬者正解爲者所爲。
T1830_.43.0234c14: 濟益之義何謂二空。謂即生･法。先云人
T1830_.43.0234c15: 我今説爲生。但説於人我不該餘趣故。
T1830_.43.0234c16: 彼皆執有。此説爲空。空即彼無。無別體也。
T1830_.43.0234c17: 智縁空起爲所由門。顯二眞如名二空理。
T1830_.43.0234c18: 理體雖有離有離空非性是空。説爲二空
T1830_.43.0234c19: 從能顯説。梵言瞬若可説如空。名舜若
T1830_.43.0234c20: 多。如是空性。即是二空所顯實性。故言空者
T1830_.43.0234c21: 從能顯説。二空之性名二空性。依士釋名。
T1830_.43.0234c22: 言眞如空未善理故　
T1830_.43.0234c23: 問證二空性生解爲何　
T1830_.43.0234c24: 論。生解爲斷二重障故　述曰。此顯證空
T1830_.43.0234c25: 生解所由。下即第二顯其斷也　障言重
T1830_.43.0234c26: 者。毀責名也。由煩惱障障大涅槃流轉生
T1830_.43.0234c27: 死。由所知障障大菩提不悟大覺。一者猶
T1830_.43.0234c28: 如金剛。難可斷故。二者擔此難越生死
T1830_.43.0234c29: 流故。三者押溺有情處四生故。四者墮墜
T1830_.43.0235a01: 有情沒三界故。此上四義毀責過失故名
T1830_.43.0235a02: 爲重。通二障解。五者或二障中我法二執。
T1830_.43.0235a03: 爲障根本生餘障類。但説二執名爲重障。
T1830_.43.0235a04: 我法執之餘末障皆輕故。此解正顯二空所
T1830_.43.0235a05: 斷。前四通取斷諸二障。即根本沈下名之
T1830_.43.0235a06: 爲重　障謂覆礙。覆所知境令智不生。礙
T1830_.43.0235a07: 大涅槃令不顯證。故名爲障　二障體･義。
T1830_.43.0235a08: 如下第九･佛地第七･別章等解　
T1830_.43.0235a09: 問初四解重障義者。何故障理。但説二空
T1830_.43.0235a10: 空唯二執。生解。乃言斷二重障即兼餘
T1830_.43.0235a11: 法　問第五解重唯二執。二障體斷亦通貪
T1830_.43.0235a12: 等。何故但説我･法二空　
T1830_.43.0235a13: 論。由我法執二障具生若證二空彼障隨斷
T1830_.43.0235a14: 述曰。此釋但説二執所由。答解初問云。
T1830_.43.0235a15: 且煩惱障品類衆多。我執爲根生諸煩惱。若
T1830_.43.0235a16: 不執我無煩惱故。證無我理我見便除。
T1830_.43.0235a17: 由根斷故枝條亦盡。此依見道･乃究竟位
T1830_.43.0235a18: 斷煩惱説。餘位不然。先離八品煩惱。第九
T1830_.43.0235a19: 品時方斷我見故。第四地中我見亦爾。如
T1830_.43.0235a20: 第九卷資糧位中有其二解　所知障中類
T1830_.43.0235a21: 亦非一。法執爲本餘障得生。證法空時法
T1830_.43.0235a22: 執便斷。以根斷故莖葉亦除　正障二空謂
T1830_.43.0235a23: 我･法執。餘障餘惑是此等流。故於眞理但
T1830_.43.0235a24: 説二空　又總解之不須別説。以執爲根
T1830_.43.0235a25: 生餘煩惱。故由二執具生二障。無有少障
T1830_.43.0235a26: 不依執生。説具生言意在於此。本既盡已
T1830_.43.0235a27: 末隨滅故。若證二空餘障皆隨斷。障如從
T1830_.43.0235a28: 本但説二空。生解斷除兼餘煩惱。非餘
T1830_.43.0235a29: 障惑證空不斷。言執通取心心所法。隨義
T1830_.43.0235b01: 答上二問所徴。今此總四句答第二問。若
T1830_.43.0235b02: 初二句但釋言二空。若後二句但釋斷重
T1830_.43.0235b03: 障。答第一問　問煩惱障中品類非一。可
T1830_.43.0235b04: 言本斷餘惑不生。所知障中唯有法執殊
T1830_.43.0235b05: 無品類。何法爲流。言根斷時莖葉亦盡
T1830_.43.0235b06: 答六識執外五識等中法愛恚等。異熟生攝
T1830_.43.0235b07: 定下劣性能障定者。法執等流。所知障攝。故
T1830_.43.0235b08: 説根斷莖葉亦除　問定障是何　答據實
T1830_.43.0235b09: 通取染汚心･心所能障定者。隨勝但取異
T1830_.43.0235b10: 熟生受　以何爲證　雜集論説由受盡
T1830_.43.0235b11: 故得二無爲。即其證也。此約離煩惱外異
T1830_.43.0235b12: 熟受。説得其無爲。若煩惱倶者。與彼同斷
T1830_.43.0235b13: 　問既爾應斷所知障品亦得無爲　下
T1830_.43.0235b14: 二障中自當解釋。此受倶品雖亦定障受爲
T1830_.43.0235b15: 本故但説於受。修禪定時受爲勝障。領受
T1830_.43.0235b16: 下劣生愛味故更不進修下二障中皆當
T1830_.43.0235b17: 廣説　
T1830_.43.0235b18: 問爲何斷障　
T1830_.43.0235b19: 論。斷障爲得二勝果故　述曰。下顯得果
T1830_.43.0235b20: 勝謂殊勝。果謂果利。即順益於因。三劫修
T1830_.43.0235b21: 因所得順益故。二乘二果非極圓滿。果而
T1830_.43.0235b22: 非勝　十地二法非已圓滿。勝而非果
T1830_.43.0235b23: 究竟二果過出於彼。立勝果名。斷二種障
T1830_.43.0235b24: 爲得此果　
T1830_.43.0235b25: 問雖言斷障得二勝果。而未分別斷彼二
T1830_.43.0235b26: 障得二果時。爲總爲別。故應分別　
T1830_.43.0235b27: 論。由斷續生煩惱障故證眞解脱。由斷礙解
T1830_.43.0235b28: 所知障故得大菩提　述曰。即顯障･果別斷
T1830_.43.0235b29: 別證。如瑜伽論五十九。説一切煩惱皆能續
T1830_.43.0235c01: 生。即是發業潤生煩惱。今此論中並皆名續
T1830_.43.0235c02: 　煩是擾義惱是亂義。擾亂有情故名煩惱。
T1830_.43.0235c03: 唯煩惱障發業潤生。體是縛法。其所知障義
T1830_.43.0235c04: 即不然。故續生言但在煩惱　言解脱者。

T1830_.43.0235c05:

體即圓寂。西域梵音云波利暱縛

去聲
呼之

喃

奴緘
一反

T1830_.43.0235c06: 波利者圓也。暱縛喃言寂。即是圓滿體寂滅
T1830_.43.0235c07: 義。舊云涅槃音訛略也。今或順古亦云涅
T1830_.43.0235c08: 槃。此有多名。如佛地第五。下轉依中説。由
T1830_.43.0235c09: 煩惱障縛諸有情恒處生死。證圓寂已能
T1830_.43.0235c10: 離彼縛立解脱名。非解脱體即勝解數。解
T1830_.43.0235c11: 謂離縛。脱謂自在。障即煩惱名煩惱障。此
T1830_.43.0235c12: 持業釋。障蔽涅槃令不趣證。凡夫所修諸
T1830_.43.0235c13: 行暫滅。外道苦行計證涅槃。乃至有頂諸惑
T1830_.43.0235c14: 暫斷。所顯之理執爲圓寂。今説。彼是彼分
T1830_.43.0235c15: 涅槃。雖理名眞。種不斷故非眞解脱。又二
T1830_.43.0235c16: 乘等雖得二滅。住此二中。非爲不住。解脱
T1830_.43.0235c17: 非眞以是假故。十地證如眞非解脱。爲簡
T1830_.43.0235c18: 於彼言眞解脱。假體擇滅。實即眞如。有･無
T1830_.43.0235c19: 餘依滅所顯故。又總別於外道･二乘所得解
T1830_.43.0235c20: 脱。言眞解脱。彼唯是假。非不住故。即斷煩
T1830_.43.0235c21: 惱別得涅槃　言所知者。即一切法若有
T1830_.43.0235c22: 若無皆所知故。了所知智説之爲解　礙
T1830_.43.0235c23: 是障義。由法執類覆所知境。障礙正解令
T1830_.43.0235c24: 不得生　言正解者。正覺異號。梵云菩
T1830_.43.0235c25: 提此翻爲覺。覺法性故。末伽言道。遊履義
T1830_.43.0235c26: 故。古云菩提道者非也　由法執類覆所
T1830_.43.0235c27: 知境令智不生名所知障。此從所障以立
T1830_.43.0235c28: 障名。所知之障。依主釋也　二所障體即四
T1830_.43.0235c29: 智品。及四涅槃。下轉依中自當廣釋　異生
T1830_.43.0236a01: 雖作二種無我眞如觀等。大非菩提　二
T1830_.43.0236a02: 乘之慧菩提非大　又異生外道雖有少智。
T1830_.43.0236a03: 非大菩提。二乘･菩薩有無漏惠。菩提非大。
T1830_.43.0236a04: 今簡於彼名大菩提。又但簡彼二乘之智
T1830_.43.0236a05: 菩提非大。菩薩之智大非菩提。凡夫之智倶
T1830_.43.0236a06: 非二種故　問此言二障各障一果。爲定
T1830_.43.0236a07: 別障。爲亦互通　答此不定或別･或通。此
T1830_.43.0236a08: 中且説定勝障故。説各別障。至下當知
T1830_.43.0236a09: 又解爲於二空有迷謬者者。是未入法
T1830_.43.0236a10: 時。有癡･邪見故　生正解故者。入見道前
T1830_.43.0236a11: 資糧･加行二位之時。雖未能證。深信觀心
T1830_.43.0236a12: 亦生解故。此即第一加行位也。所有資糧皆
T1830_.43.0236a13: 加行故。攝大乘中但説四位。勝解行地一向
T1830_.43.0236a14: 隨聞生勝解故　生解爲斷二重障者。顯入
T1830_.43.0236a15: 見道。分別麁惑名爲重障。此即第二通達位
T1830_.43.0236a16: 也　由我法執至彼障隨斷。顯於十地修
T1830_.43.0236a17: 道位中。所有二障二執爲本。十地之中證
T1830_.43.0236a18: 空斷障至究竟位。此即第三修習位也　斷
T1830_.43.0236a19: 障爲得二勝果故者。顯金剛心斷煩惱障
T1830_.43.0236a20: 證眞解脱。斷所知障得菩提故。此即第四
T1830_.43.0236a21: 究竟位也　前文本解。上來第一生解斷障
T1830_.43.0236a22: 得二勝果。又有諸解。如樞要説　
T1830_.43.0236a23: 論。又爲開示謬執我法迷唯識者令達二空
T1830_.43.0236a24: 述曰。自下第二令達二空證唯識性。此
T1830_.43.0236a25: 即先叙所爲外執　開爲初開。示爲久示
T1830_.43.0236a26: 諸内外道倶起邪智不正知故。謬執我法
T1830_.43.0236a27: 於二空門。眞俗二法唯識眞理不能了達。無
T1830_.43.0236a28: 明所盲殊不正解名迷唯識。爲令達空方
T1830_.43.0236a29: 乃造論　者即假者。迷謬人也　
T1830_.43.0236b01: 論。於唯識理如實知故　述曰。此即正述達
T1830_.43.0236b02: 空所以。爲外道等開顯此文。爲内道等
T1830_.43.0236b03: 演示此義。令於唯識如實了知。不生邪
T1830_.43.0236b04: 智謬執我法。或内外道我法邪知。示令正
T1830_.43.0236b05: 知故名爲示。於唯識理全未能知。開曉令
T1830_.43.0236b06: 知故名開也　智稱正理名如實知。此約
T1830_.43.0236b07: 小乘･及外道解。若大乘中諸空見師。唯識亦
T1830_.43.0236b08: 名謬。影互顯也。此中説有謬執我法。令謬
T1830_.43.0236b09: 不生。意在了空證唯識性。故與第一所説
T1830_.43.0236b10: 有殊　又以眞如名迷悟依。迷眞如故
T1830_.43.0236b11: 謬執我法。除迷令悟故與前殊。又如樞要
T1830_.43.0236b12: 説　
T1830_.43.0236b13: 論。復有迷謬唯識理者　述曰。自下第三爲
T1830_.43.0236b14: 破邪執造斯論也　於中有三。初總擧迷
T1830_.43.0236b15: 謬。次別叙邪執。第三總結。此即初也　此四
T1830_.43.0236b16: 計中第一第四名迷唯識。全不解故。第二第
T1830_.43.0236b17: 三名謬唯識。邪分別故　清辨計言。若論世
T1830_.43.0236b18: 諦心･境倶有。若依勝義心･境倶空。經中所
T1830_.43.0236b19: 言唯心等者。識最勝故。由心集生一切法
T1830_.43.0236b20: 故。非無心外實有境也　徳光論師先小
T1830_.43.0236b21: 乘學。造十地疏。釋一心言。如言王來非
T1830_.43.0236b22: 無臣從擧勝者故。非謂唯心便無境等｣
T1830_.43.0236b23: 小乘･外道雖多異執。總略勝者不過四
T1830_.43.0236b24: 種　
T1830_.43.0236b25: 論。或執外境如識非無　述曰。自下別叙邪
T1830_.43.0236b26: 執有二。初別叙四計。後例破餘。此第一
T1830_.43.0236b27: 計。薩婆多等。依説十二處＊密意言教。諸部
T1830_.43.0236b28: 同執離心之境如識非無　彼立量云。其
T1830_.43.0236b29: 我所説離心之境。決定實有。許除畢竟無
T1830_.43.0236c01: 心･境二法隨一攝故。如心･心所。此皆依經
T1830_.43.0236c02: 説有色等。不能繁引　
T1830_.43.0236c03: 論。或執内識如境非有　述曰。此第二計。即
T1830_.43.0236c04: 學中･百清辨等師。依密意教説諸法空。便
T1830_.43.0236c05: 亦撥心體非實有　彼立量云。汝之内識。
T1830_.43.0236c06: 如境非有。許所知故。如汝心外境。清辨俗
T1830_.43.0236c07: 諦外境許有。今就中道無自違失。又掌珍
T1830_.43.0236c08: 中依勝義諦。説有爲･無爲並是空等。皆如
T1830_.43.0236c09: 彼説　
T1830_.43.0236c10: 論。或執諸識用別體同　述曰。此第三計。即
T1830_.43.0236c11: 大乘中一類菩薩。依相似教説識體一。攝
T1830_.43.0236c12: 論第四説一意識菩薩計。一依遠行･及獨行
T1830_.43.0236c13: 教。遊歴諸境故説遠行。復言獨行無第二
T1830_.43.0236c14: 故。二依五根所行境界。意各能受教。三依
T1830_.43.0236c15: 六識身皆名意處教。四又解深＊密･瑜伽等。
T1830_.43.0236c16: 説如依一鏡上有多影像教。五如依一
T1830_.43.0236c17: 水中有多波喩教。此恐違至教故説有
T1830_.43.0236c18: 一識　有云。一意識。但説前六識爲一意
T1830_.43.0236c19: 識　理必不然。此説八識體是一故　
T1830_.43.0236c20: 論。或執離心無別心所　述曰。此第四計。即
T1830_.43.0236c21: 是經部･覺天等執。經部師説。佛説五蘊。故
T1830_.43.0236c22: 離心外唯有三心所。一受。二想。三思。更不
T1830_.43.0236c23: 説餘心所名蘊。故離三外更無餘所　覺
T1830_.43.0236c24: 天所執亦依經故。經説三法和合名觸。乃至
T1830_.43.0236c25: 廣説。又説土夫六界。染淨由心。故無心所。
T1830_.43.0236c26: 彼説唯有受･及想･行信思等心更無餘法。
T1830_.43.0236c27: 隨心功用立心所名。亦恐違至教。故説
T1830_.43.0236c28: 無心所　如上所説四種計執。初之二種
T1830_.43.0236c29: 小大二乘。執境執心非無非有。後之二種
T1830_.43.0237a01: 大小二乘。執心執所非多非異　然清辨
T1830_.43.0237a02: 計總撥法空。爲違中道強立唯境。諸心所
T1830_.43.0237a03: 現即是唯境。有何心也　順世外道。亦立
T1830_.43.0237a04: 唯有四大種色　若依此義四句分別。清
T1830_.43.0237a05: 辨･順世有境無心　中道大乘有心無境
T1830_.43.0237a06: 　小乘多部有境有心　邪見･一説都無
T1830_.43.0237a07: 心境。總是第一別叙計也　又四句分別。有
T1830_.43.0237a08: 見無相。謂正量部師。不作相分而縁境也
T1830_.43.0237a09: 　有相無見。謂清辨師　相見倶有。餘部
T1830_.43.0237a10: 及大乘等　相見倶無。即安惠等　又有別
T1830_.43.0237a11: 解如樞要説　
T1830_.43.0237a12: 論。爲遮此等種種異執　述曰。第二例破餘
T1830_.43.0237a13: 小乘外道等也。小乘･外道。不知唯識境離
T1830_.43.0237a14: 心無妄計便起。且外道中。於能所縁皆執
T1830_.43.0237a15: 我法。迷唯識故。如僧佉等。計思是我心有
T1830_.43.0237a16: 實體。即計能縁爲我法也。如吠世等。別
T1830_.43.0237a17: 有我體。非即是思實有諸法。即於所縁
T1830_.43.0237a18: 計我法也　其小乘中犢子等計。我爲能知
T1830_.43.0237a19: 者。亦執有法。法藏部計心縁相應。化地部
T1830_.43.0237a20: 執縁倶有法。法救説心所體即是思。此等
T1830_.43.0237a21: 種類非唯是一。故今論言種種異計　破境
T1830_.43.0237a22: 實有。在此卷末。及後卷初。下第四卷。第七
T1830_.43.0237a23: 卷中唯識處説。破心是無。諸識用別體唯是
T1830_.43.0237a24: 一。及執離心無別心所。皆如第七卷説。例
T1830_.43.0237a25: 破餘計在此卷中･及後卷説。讀者知之不
T1830_.43.0237a26: 能繁叙。此中皆應叙比量破。尋下叙之｣
T1830_.43.0237a27: 論。令於唯識至故作斯論　述曰。此即第三
T1830_.43.0237a28: 結作論也　深妙理者。唯識道理　如實解
T1830_.43.0237a29: 者。正智生也。有漏･無漏解唯識智名如實
T1830_.43.0237b01: 解。如其境實正解生也　
T1830_.43.0237b02: 上來長行及與初頌。合是第一文前敬叙。自
T1830_.43.0237b03: 下第二依教廣成。科此本教有三種三。且
T1830_.43.0237b04: 一三云。前二十四頌宗明識相。即是依他。第
T1830_.43.0237b05: 二十五頌明唯識性。即圓成實。後之五頌明
T1830_.43.0237b06: 唯識位。即十三住。諸異生等無始時來。不能
T1830_.43.0237b07: 了知心虚妄性。執離心外有別實境。執
T1830_.43.0237b08: 離彼境有別實心。妄計二取爲眞爲實。
T1830_.43.0237b09: 故頌説言唯識無境界。以無塵妄見。如人
T1830_.43.0237b10: 目有翳。見毛月等事。執我執法具生二障。
T1830_.43.0237b11: 冀諸智者授法妙藥令障斷除。小聖邪師智
T1830_.43.0237b12: 尚微闕解生迷謬。菩薩大悲爲欲除彼我
T1830_.43.0237b13: 法執故。顯離妄心無別二取説唯有識。
T1830_.43.0237b14: 是故最初種種方便。廣分別説識相令知。
T1830_.43.0237b15: 遣生厭斷。即依他起令除二取。雖知此心
T1830_.43.0237b16: 虚妄顯現。而未了達眞性是何。若未知眞
T1830_.43.0237b17: 不了妄故。是故經言非不見眞如。而能了
T1830_.43.0237b18: 諸行皆如幻事等。雖有而非眞。是故次初
T1830_.43.0237b19: 明唯識性即圓成實。顯如一味故一頌明。
T1830_.43.0237b20: 前世俗諦。後勝義諦。爲除二取廣説諦也。
T1830_.43.0237b21: 意令有情斷妄成佛。如來功徳殊妙無邊。
T1830_.43.0237b22: 非少修行可能圓證。故次第三明唯識位。
T1830_.43.0237b23: 彼修行時經三大劫。總十三住。略爲五位。
T1830_.43.0237b24: 謂資糧等。要無邊因得無邊果。故時長遠修
T1830_.43.0237b25: 行斷障。方能證得菩提･涅槃。今論所明意
T1830_.43.0237b26: 在於此。勸諸智者應勤修學。故爲三分科
T1830_.43.0237b27: 釋本文。下第九卷五位初。云如是所成唯
T1830_.43.0237b28: 識相･性。誰於幾位如何悟入。即依彼文判
T1830_.43.0237b29: 頌意也　第二三云。此三十頌分初中後。初
T1830_.43.0237c01: 一頌半。略標離心無別我法。以彰論旨辨
T1830_.43.0237c02: 唯識相。次有二十三行頌半。廣明唯識若相
T1830_.43.0237c03: 若性。釋諸妨難。後之五頌。明唯識行位大
T1830_.43.0237c04: 意同前。故第十卷論末説云如是三分成
T1830_.43.0237c05: 立唯識。即依彼文釋爲三也　第三三者。
T1830_.43.0237c06: 雖無文説。准諸經論判此有三。初二十五
T1830_.43.0237c07: 頌。明唯識境。次有四頌。明唯識行。末後一
T1830_.43.0237c08: 頌。明唯識果。先觀所知方起勝行。因行既
T1830_.43.0237c09: 備果徳乃圓故爲三也。此皆准釋瑜伽･攝
T1830_.43.0237c10: 論故有此判。然初境中。有世俗諦有勝義
T1830_.43.0237c11: 諦。一切所知唯此二故　且依第一判頌三
T1830_.43.0237c12: 分。初二十四頌明識相者。於中有二。初一
T1830_.43.0237c13: 頌半略釋外難略標識相。餘二十二頌半廣
T1830_.43.0237c14: 明識相　第二三分判其頌者。此一頌半
T1830_.43.0237c15: 即初分也。依境･行果科二諦者同初性
T1830_.43.0237c16: 相。判文可知。餘如樞要　然解第一一頌
T1830_.43.0237c17: 半中文分爲二。初將發論端寄問徴起第
T1830_.43.0237c18: 二擧頌依義正答　
T1830_.43.0237c19: 論。若唯有識至説有我法　述曰。此即第一
T1830_.43.0237c20: 寄問徴起。此意難云。論宗所明一切唯識。
T1830_.43.0237c21: 若唯有識無心外境。云何諸世間説有我
T1830_.43.0237c22: 法。此則世間相違。違理之失。及諸聖教中亦
T1830_.43.0237c23: 説有我法。此則聖教相違。違教之失。非彼
T1830_.43.0237c24: 兎角等可説爲青等。以本性無不可説故。
T1830_.43.0237c25: 我法本無云何起説。夫立義宗要無九過。
T1830_.43.0237c26: 既有二失。唯識不成。此依因明世間･聖教
T1830_.43.0237c27: 二種相違故爲難也　言世間者。可毀壞
T1830_.43.0237c28: 故。有對治故。隱眞理故。名之爲世。墮世
T1830_.43.0238a01: 中故名爲世間。由此滅･道或非世間。無對
T1830_.43.0238a02: 治故　言聖教者。聖者正也。與理相應。於
T1830_.43.0238a03: 事無擁目之爲聖。又契理通神目之爲
T1830_.43.0238a04: 聖。又聖者正也。心與境冥。智與神會。名之
T1830_.43.0238a05: 爲聖。此所説教名爲聖教。世間･聖教皆依
T1830_.43.0238a06: 士釋。所餘文義下自當知　然大般若第五
T1830_.43.0238a07: 百卷。以八囀聲釋世間等。今略叙之。是世
T1830_.43.0238a08: 間出故名世間。造世間故。由世間故。爲
T1830_.43.0238a09: 世間故。因世間故。屬世間故依世間故。
T1830_.43.0238a10: 名爲世間。廣如彼説。釋問起因如樞要説｣
T1830_.43.0238a11: 從此頌曰。即是第二依義正答。然此一行
T1830_.43.0238a12: 半頌之内。依長行釋。上之三句答難破執
T1830_.43.0238a13: 略標論宗。下之三句略辨識相彰能變體。

T1830_.43.0238a14:

三種科文釋一頌半皆同無別

餘如樞要

T1830_.43.0238a15: 論。由假説我法至彼依識所變　述曰。上之
T1830_.43.0238a16: 二句答難破執。下之一句意標論宗結歸
T1830_.43.0238a17: 唯識。此中所説由者故也。因由之義　假
T1830_.43.0238a18: 有二種。一者無體隨情假。多分世間･外道所
T1830_.43.0238a19: 執。雖無如彼所執我法。隨執心縁亦名
T1830_.43.0238a20: 我法。故説爲假。二者有體施設假。聖教所説。
T1830_.43.0238a21: 雖有法體而非我法。本體無名強名我法。
T1830_.43.0238a22: 不稱法體隨縁施設。故説爲假。因二起
T1830_.43.0238a23: 言稱之爲説。我法之相如論自釋　相謂
T1830_.43.0238a24: 相状　轉是起義　相起非一故名種種。二
T1830_.43.0238a25: 句意言。汝所問云我法若無。世間及聖教云
T1830_.43.0238a26: 何説有者。非離識外有實我法自體性故。
T1830_.43.0238a27: 世間･聖教説有我法。但由二種假名言故。
T1830_.43.0238a28: 説有我法種種相轉。應釋頌言。世間聖教
T1830_.43.0238a29: 所言我法。由假説故。有此種種諸相轉起。
T1830_.43.0238b01: 非實有體説爲我法。此釋順下長行論文
T1830_.43.0238b02: 　外復問言。有實我法可依假説。我法實
T1830_.43.0238b03: 無假依何立。第三句云。彼我法相。依内識
T1830_.43.0238b04: 等所變現相而起假説。我法諸相。非依離
T1830_.43.0238b05: 識實有我法。而起假説。但依内識所變相
T1830_.43.0238b06: 見而假説故。此但説識。義兼心所。若爾眞
T1830_.43.0238b07: 如應非唯識。不離識故眞如名唯識。非識
T1830_.43.0238b08: 所變故。不説爲我法。若説爲眞如。亦心所
T1830_.43.0238b09: 變故。此中總顯。由無始來横計我法分別
T1830_.43.0238b10: 心故。熏習本識。後後遂有相･見分生。愚夫
T1830_.43.0238b11: 不了此唯内識。依之妄計有實我法。我法
T1830_.43.0238b12: 實無。隨彼妄情所執之相名爲我法。故知
T1830_.43.0238b13: 世間所説我法是假非實。故經頌言。如愚
T1830_.43.0238b14: 所分別。外境實皆無。習氣擾濁心故似彼
T1830_.43.0238b15: 而轉。聖者依此内識所變若相若見。爲起言
T1830_.43.0238b16: 論。斷染取淨引生眞見。假爲立名説爲我
T1830_.43.0238b17: 法。法體實非若我若法。故知聖教所説我
T1830_.43.0238b18: 法。亦假説也。是故經言。爲對遣愚夫所執
T1830_.43.0238b19: 實我法。故於識所變。假説我法名。此解二
T1830_.43.0238b20: 種我法之名。依識變立　又第二解。世間
T1830_.43.0238b21: 所執我法體無。依識所變妄情爲縁而起
T1830_.43.0238b22: 於執。妄情所執是世我法。然體無故以無依
T1830_.43.0238b23: 有。依内妄情説爲我法。聖教所説我法二
T1830_.43.0238b24: 種。依識體上有我法義。義依於體別依於
T1830_.43.0238b25: 總。依有體法説爲我法。即説所執能計之
T1830_.43.0238b26: 情。及所詮之法。皆識所變以爲我法。此上二
T1830_.43.0238b27: 解。第一解云。説爲我法而體是無隨情説
T1830_.43.0238b28: 假。設體雖有不稱名假。我法二假乃屬於
T1830_.43.0238b29: 説。唯假言説以爲我法。彼體都非　第二
T1830_.43.0238c01: 解云。以無依有。世間説情以爲我法。以義
T1830_.43.0238c02: 依體。聖教説體以爲我法。假我及法不在
T1830_.43.0238c03: 於言。以所説爲若我法故。此上二解皆護
T1830_.43.0238c04: 法釋若安惠解。二種我法皆是別無。依於
T1830_.43.0238c05: 總無見･相二分施設假説。性非有故。自證
T1830_.43.0238c06: 離言非我法故。唯佛所證難陀復別。唯
T1830_.43.0238c07: 以所變相分。與護法解別。又解如樞要説｣
T1830_.43.0238c08: 既言我法依識所變。識有幾種　
T1830_.43.0238c09: 論。此能變唯三至及了別境識　述曰。略辨
T1830_.43.0238c10: 識相出能變體。初句總擧能變識數。因前
T1830_.43.0238c11: 所標今略擧也。下之二句列能變名。乘前
T1830_.43.0238c12: 擧數次列名也　謂有難言。雖我法相皆
T1830_.43.0238c13: 依識變。而未了達能變一多。故答三種
T1830_.43.0238c14: 此者。即識之所變也。彼我法相依識所變
T1830_.43.0238c15: 此識所變之能變有三種。三法轉相依也。一
T1830_.43.0238c16: 謂異熟識。即第八識。名有多義。一變異而
T1830_.43.0238c17: 熟。要因變異之時果方熟故。此義通餘。種生
T1830_.43.0238c18: 果時皆變異故。二異時而熟。與因異時果方
T1830_.43.0238c19: 熟故。今者大乘。約造之時非約種體。許
T1830_.43.0238c20: 同世故。三異類而熟。與因異性果酬因故。
T1830_.43.0238c21: 然初二解無別論文。今依論文但取後解。
T1830_.43.0238c22: 若異屬因即異之熟。若異屬果異即是熟。異
T1830_.43.0238c23: 熟即識熟屬現行。異熟之識熟屬種子。故餘
T1830_.43.0238c24: 能變不得此名　二謂思量識。即第七識。
T1830_.43.0238c25: 思謂思慮。量謂量度。思量第八度爲我故。
T1830_.43.0238c26: 又恒･審思量餘識無故。餘之二識不名思
T1830_.43.0238c27: 量。至下當悉。思量即識准前釋也　三了
T1830_.43.0238c28: 別境識。即餘六識。二十論説。心･意･識･了
T1830_.43.0238c29: 名之差別。了是諸識之通名也。了別別境
T1830_.43.0239a01: 及麁顯境唯前六故。對此六塵説六識故。
T1830_.43.0239a02: 然濫第七。應言此六了別麁境名了別境
T1830_.43.0239a03: 識。以了別相麁。簡於七･八故。了別境即識。
T1830_.43.0239a04: 亦同前解　此依勝義勝義。心･言倶絶。依
T1830_.43.0239a05: 第二･第三勝義。不可言一･多。眞故相無
T1830_.43.0239a06: 別。依世間中可言八別。今以類同故有
T1830_.43.0239a07: 三種　頌中唯言顯其二義。一簡別義。遮
T1830_.43.0239a08: 虚妄執。顯但有識無心外境。二決定義。離
T1830_.43.0239a09: 増減數。略唯決定有此三故。廣決定有八
T1830_.43.0239a10: 種識故。一類菩薩説識唯一。諸小乘等。執
T1830_.43.0239a11: 心･意･識義一文異。又復彼執識唯有六。則
T1830_.43.0239a12: 是減數。楞迦經説八九種種識如水中諸波。
T1830_.43.0239a13: 説有九識即是増數。顯依他識略有三種
T1830_.43.0239a14: 廣唯有八。離於増減故説唯言。楞迦經中
T1830_.43.0239a15: 兼説識性。或以第八染･淨別開故言九識。
T1830_.43.0239a16: 非是依他識體有九。亦非體類別有九識。
T1830_.43.0239a17: 小乘根淺不知心･意･識三種體別。又未除
T1830_.43.0239a18: 所知障。不了依他故唯説六。然依根境別
T1830_.43.0239a19: 體相故。説十二處。十八界等。非唯六識。經
T1830_.43.0239a20: 部雖立有細意識。即是第六別位起故。如
T1830_.43.0239a21: 樞要説　及亦二義。一合集義。六識合名了
T1830_.43.0239a22: 境識故。如後卷説。二相違義。即相違釋。顯
T1830_.43.0239a23: 三能變體各別故。即一及字貫通上下。謂應
T1830_.43.0239a24: 言異熟。及思量。及了境識。若不爾者。即有
T1830_.43.0239a25: 濫於餘釋之過。所以者何。但言異熟思量
T1830_.43.0239a26: 了別境識。不言及思量等者。一濫持業。恐
T1830_.43.0239a27: 言異熟即是思量了別境故。二濫依土。不
T1830_.43.0239a28: 言及者。恐言異熟之思量了別境故。三濫
T1830_.43.0239a29: 有財。不言及者。恐言以彼異熟而爲思
T1830_.43.0239b01: 量了別境故。四濫隣近。不言及者。恐言
T1830_.43.0239b02: 異熟倶時思量了別境故。今顯異彼故説
T1830_.43.0239b03: 及言。顯三能變體各異故　既爾何故頌中
T1830_.43.0239b04: 不言異熟及思量等。而頌乃言及了別境
T1830_.43.0239b05: 識　顯得二義故。若於異熟下方置及
T1830_.43.0239b06: 言。唯得相違不得合集。今合六識總名
T1830_.43.0239b07: 了境故。於思量下方置及字　下一識字
T1830_.43.0239b08: 通三能變。欲顯又略而義廣故　此三能
T1830_.43.0239b09: 變。初之一名唯未轉位。後之二號亦通淨名。
T1830_.43.0239b10: 何故爾耶。下自當悉。又諸識皆通異熟等
T1830_.43.0239b11: 名。何故第八獨得名也。皆如下辨。恐厭繁
T1830_.43.0239b12: 文故不先述　
T1830_.43.0239b13: 此擧本頌答難標宗。次長行中依頌正答。
T1830_.43.0239b14: 二段如頌。何故本頌先首答難標論宗者。
T1830_.43.0239b15: 如樞要説　然釋本頌上三句中。文意有
T1830_.43.0239b16: 二。初略釋頌答外所徴。次云何應知實無
T1830_.43.0239b17: 外境下。廣破外執顯前頌義　初略解中
T1830_.43.0239b18: 有二判文。第一合作二文科。初別解三句。
T1830_.43.0239b19: 後愚夫所計實我實法下。總解三句　別解
T1830_.43.0239b20: 三句中。初別解第一句。彼二倶有種種相轉
T1830_.43.0239b21: 下。別解第二句。如是諸相若由假説下。別解
T1830_.43.0239b22: 第三句。第二總作三文科。別解三句故。若
T1830_.43.0239b23: 由假説下。乃至亦勝義有。皆解第三句｣
T1830_.43.0239b24: 論。世間聖教至非實有性　述曰。略釋本頌
T1830_.43.0239b25: 答外徴也。此釋初句。別釋其字如論易
T1830_.43.0239b26: 詳。故不別擧。雙擧世間。及諸聖教。皆説
T1830_.43.0239b27: 有我。及有法者。但由假立。非實有性。性
T1830_.43.0239b28: 者體也　
T1830_.43.0239b29: 仍未了知我法二義
T1830_.43.0239c01: 論。我謂主宰法謂軌持　述曰。我如主宰者。
T1830_.43.0239c02: 如國之主有自在故。及如輔宰能割斷故。
T1830_.43.0239c03: 有自在力。及割斷力義同我故　或主是我
T1830_.43.0239c04: 體。宰是我所　或主如我體。宰如我用　法
T1830_.43.0239c05: 謂軌持。軌謂軌範可生物解。持謂住持不
T1830_.43.0239c06: 捨自相。一體有無對。二自性差別對。三有
T1830_.43.0239c07: 爲無爲對。四先陳後説對。前唯有體。後亦通
T1830_.43.0239c08: 無。瑜伽論五十二。説意不壞法現前。無亦
T1830_.43.0239c09: 名法。今者相分必有。似無名無。前是共相。
T1830_.43.0239c10: 後是自相。前唯有爲。後通無爲。前唱者名
T1830_.43.0239c11: 持。後唱者名軌。合有四對名爲軌持　
T1830_.43.0239c12: 論。彼二倶有種種相轉　述曰。釋第二句頌。
T1830_.43.0239c13: 然彼我法二種。倶有種種差別。若名若義諸
T1830_.43.0239c14: 相轉也。相謂相状。言種種者顯非一義　
T1830_.43.0239c15: 何謂種種　
T1830_.43.0239c16: 論。我種種相謂有情命者等　述曰。世間我
T1830_.43.0239c17: 種種相。謂我亦名有情･意生･摩納縛迦･養
T1830_.43.0239c18: 育者･數取趣･命者･生者。此中但擧三種。等
T1830_.43.0239c19: 後所説意生等五。合有八種。若依大般若
T1830_.43.0239c20: 説合有十三士夫･作者･受者･知者･見者等。
T1830_.43.0239c21: 若依世親金剛般若論但有四種。約三
T1830_.43.0239c22: 世總別故。此即第一世間説有我種種相
T1830_.43.0239c23: 言有情者。謂諸賢聖。如實了知唯有此法
T1830_.43.0239c24: 更無餘故。顯有法性更無餘物。情是性義。
T1830_.43.0239c25: 或復於彼有愛著故。愛是情義。能生愛故
T1830_.43.0239c26: 名爲有情。乃至言生者者。謂具出現･起等
T1830_.43.0239c27: 諸法故名生者。此依瑜伽釋。若依世間
T1830_.43.0239c28: 釋。情謂情識。我有情識名爲有情。色･心相
T1830_.43.0239c29: 續名之爲命。者是主義。我有此命故名命
T1830_.43.0240a01: 者。准論釋者。命謂第八現行。者謂假者。總
T1830_.43.0240a02: 者有別命名爲命者。今取世間解。或有情
T1830_.43.0240a03: 即是第八現行。壽體即是第八種子。有壽和
T1830_.43.0240a04: 合故名命者。或命通是六識名命。有此
T1830_.43.0240a05: 命者名爲命者今取世間不取正義。薩婆
T1830_.43.0240a06: 多等所説各異。宜應叙之。愚者不了謂實
T1830_.43.0240a07: 有情及實命者。釋此名等。如瑜伽論八十
T1830_.43.0240a08: 三卷。及樞要説　
T1830_.43.0240a09: 論。預流一來等　述曰。聖教我種種相。預流･
T1830_.43.0240a10: 一來･不還･無學･二十七賢･十三住聖･三乘･
T1830_.43.0240a11: 十地。皆聖教中我種種相。此擧二果等餘
T1830_.43.0240a12: 賢聖。前預流向亦此所攝。不別簡別向及
T1830_.43.0240a13: 果故　預者言入。流謂流類。入聖之類故
T1830_.43.0240a14: 名預流。舊云流謂生死。此逆生死説名逆
T1830_.43.0240a15: 流。義乃非也。一於人･天往來。便得極果名
T1830_.43.0240a16: 爲一來。決定已斷三界見所斷惑。或修至
T1830_.43.0240a17: 五品立預流果。決定已斷三界見惑。修道
T1830_.43.0240a18: 六品或七･八品。立一來果。二向不定。如瑜
T1830_.43.0240a19: 伽論第二十六･對法十三顯揚第三等廣説
T1830_.43.0240a20: 彼相。此即聖教我種種相。世間聖教倶有我
T1830_.43.0240a21: 相。此二雖殊。而皆是我種種相也　
T1830_.43.0240a22: 論。法種種相謂實徳業等　述曰。此即世間
T1830_.43.0240a23: 法種種相。如有外道名吠世史迦。立六句
T1830_.43.0240a24: 義。一實。二徳。三業。四有。五同異。六和合。或
T1830_.43.0240a25: 立十句。如下當知。實者諸法體實徳･業所
T1830_.43.0240a26: 依名之爲實。徳･業不依有性等故。徳者道
T1830_.43.0240a27: 徳業是作用。動作義也　有數論者。立二
T1830_.43.0240a28: 十五諦。我是前門。法中但有二十四諦。此
T1830_.43.0240a29: 擧吠世前三句義。等餘三句。及諸師法。至
T1830_.43.0240b01: 下當知　
T1830_.43.0240b02: 論。蘊處界等　述曰。即諸聖教法種種相崇
T1830_.43.0240b03: 聚･生･因。是蘊･處･界義。等者等取縁起･根･
T1830_.43.0240b04: 諦･并處非處･餘三善巧･或四善巧･及別別
T1830_.43.0240b05: 法。若依中邊･菩薩藏經第十七卷。有十善
T1830_.43.0240b06: 巧頌曰蘊･界･處･縁起。處非處･根･世。諦･乘･
T1830_.43.0240b07: 有無爲。是名十善巧　皆聖教中法種種相。
T1830_.43.0240b08: 此蘊等相。如對法第一疏解。此上顯示世
T1830_.43.0240b09: 間･聖教皆説我法。有種種相。若依他起。遍
T1830_.43.0240b10: 計所執。雖有･非有二性相別。今於此中總
T1830_.43.0240b11: 名我法。以假説故　
T1830_.43.0240b12: 論。轉謂隨縁施設有異　述曰。釋第二句中
T1830_.43.0240b13: 我･法二種諸相轉言　言隨縁者。隨諸世
T1830_.43.0240b14: 間種種分別横計等縁。隨諸聖教施設安立
T1830_.43.0240b15: 證得等縁。即施設爲世間･聖教我法別相　
T1830_.43.0240b16: 異者別也　言施設者。安立異名即假説義。
T1830_.43.0240b17: 此意顯示隨諸世間横計種種我法等縁
T1830_.43.0240b18: 施設我法。隨諸聖教證得種種無爲等縁
T1830_.43.0240b19: 即施設爲聖教我法　轉者起義。隨彼彼
T1830_.43.0240b20: 縁起彼種種我法相故　問世説我法率
T1830_.43.0240b21: 己妄情。聖説我法有何益用　答由四縁
T1830_.43.0240b22: 故。一言説易故。二順世間故。三者能除無
T1830_.43.0240b23: 我怖故。四有自他染淨･信解･事業等故。如
T1830_.43.0240b24: 瑜伽第六･顯揚第十説　
T1830_.43.0240b25: 此上即解頌上二句。將釋第三句寄問徴
T1830_.43.0240b26: 起　
T1830_.43.0240b27: 論。如是諸相至依何得成　述曰。如是諸相。
T1830_.43.0240b28: 牒前我法種種相義。下二句難也。謂諸外道･
T1830_.43.0240b29: 二乘。世間聞説我法性相非有便作是難。
T1830_.43.0240c01: 若彼我法性相非有。假我法相。若計所執若
T1830_.43.0240c02: 依他者。二種我法依何得成。由彼識外二
T1830_.43.0240c03: 眞無故。内識上二假依何立。要依彼眞可
T1830_.43.0240c04: 説假故　
T1830_.43.0240c05: 論。彼相皆依至而假施設　述曰。釋第三句
T1830_.43.0240c06: 頌。此中答意。彼世間･聖教所説我法相。雖
T1830_.43.0240c07: 無於眞方可假説。然依内識之所轉變。謂
T1830_.43.0240c08: 種子識變爲現行。現行識變爲種子。及見･
T1830_.43.0240c09: 相分。故名爲變。依此所變而假施設爲我
T1830_.43.0240c10: 法相。心變眞如亦名爲法。若實眞如不可
T1830_.43.0240c11: 説爲法與非法。非識所變故非彼依。後得
T1830_.43.0240c12: 變似皆名爲法。故此但説近依他依。此即
T1830_.43.0240c13: 顯示識所變者實非我法。而諸世間及諸聖
T1830_.43.0240c14: 教假説我法。言假設也　
T1830_.43.0240c15: 釋總句已。下別解識。及變二字　
T1830_.43.0240c16: 論。識謂了別　述曰。釋識名義。今擧行相
T1830_.43.0240c17: 顯識自體。心･意･識了名之差別。故以了別
T1830_.43.0240c18: 釋識之義　
T1830_.43.0240c19: 問我法所依内能變相豈無心所　
T1830_.43.0240c20: 論。此中識言亦攝心所定相應故　述曰。隱
T1830_.43.0240c21: 劣顯勝故。謂所與心非定倶起。如貪･信
T1830_.43.0240c22: 等時不現行。不可説所義兼於心。故説
T1830_.43.0240c23: 識言亦攝心所　問遍行五所。心定相應。何
T1830_.43.0240c24: 不説彼而但説識　答識爲主故。能生彼
T1830_.43.0240c25: 故。彼五種類非定倶行。故但説識即攝心
T1830_.43.0240c26: 所　問眞如與識非如心所。何故此中亦
T1830_.43.0240c27: 不説有　答識實性故。識倶有故。不離識
T1830_.43.0240c28: 故。非我法依。故但説識不説眞如　
T1830_.43.0240c29: 問前言識變。變義如何　
T1830_.43.0241a01: 論。變謂識體轉似二分　述曰。此釋變義。此
T1830_.43.0241a02: 論一宗總有二釋。此即初釋　護法等云。謂
T1830_.43.0241a03: 諸識體即自證分。轉似相･見二分而生。此
T1830_.43.0241a04: 説識體是依他性。轉似相･見。二分非無亦
T1830_.43.0241a05: 依他起。依此二分執實二取。聖説爲無。非
T1830_.43.0241a06: 依他中無此二分。論説唯二依他性故。此
T1830_.43.0241a07: 除眞智縁於眞如。無相分故。不爾如何名
T1830_.43.0241a08: 他心智。後得智等不外取故。此二廣釋。至
T1830_.43.0241a09: 下第七･及第十末。并二十唯識述記中説
T1830_.43.0241a10: 許有相･見二體性者。説相･見種或同或異
T1830_.43.0241a11: 　若同種者。即一識體轉似二分相用而生。
T1830_.43.0241a12: 如一蝸牛變生二角。此説影像相･見。離體
T1830_.43.0241a13: 更無別性。是識用故　若言相･見各別種
T1830_.43.0241a14: 者。見是自體義用分之。故離識體更無別
T1830_.43.0241a15: 種。即一識體轉似見分別用而生。識爲所
T1830_.43.0241a16: 依轉相分種似相而起。以作用別性各不
T1830_.43.0241a17: 同。故相別種。於理爲勝。故言識體轉似二
T1830_.43.0241a18: 分　此依他起非有似有。實非二分似計
T1830_.43.0241a19: 所執二分見･相故立似名　相別有種何
T1830_.43.0241a20: 名識變　不離識故。由識變時相方生故。
T1830_.43.0241a21: 如大造色。由分別心相境生故。非境分別
T1830_.43.0241a22: 心方得生。故非唯境但言唯識　
T1830_.43.0241a23: 此顯能變･相見二分。用･體別有。何故説識
T1830_.43.0241a24: 似二分生　
T1830_.43.0241a25: 論。相見倶依自證起故　述曰。若無自證二
T1830_.43.0241a26: 定不生。如無頭時角定非有。及無鏡時面
T1830_.43.0241a27: 影不起。皆於識上現相貌故。故説二分依
T1830_.43.0241a28: 識體生　
T1830_.43.0241a29: 此總顯示依他起性。此上顯示識之所變。問
T1830_.43.0241b01: 此依他起。如何説爲我法二相　
T1830_.43.0241b02: 論。依斯二分至無所依故　述曰。依止依他
T1830_.43.0241b03: 相･見二分。施設遍計所執我法二實分也。
T1830_.43.0241b04: 依起執故。若離於此依他二分。彼無所依。
T1830_.43.0241b05: 故説依他爲執依止。染分依故。此世間我
T1830_.43.0241b06: 法　聖教我法。義依於體亦復如是。此顯
T1830_.43.0241b07: 我法假説所由。上來總是護法解訖　安惠
T1830_.43.0241b08: 解云。變謂識體轉似二分。二分體無。遍計所
T1830_.43.0241b09: 執。除佛以外菩薩已還。諸識自體即自證分。
T1830_.43.0241b10: 由不證實有法執故。似二分起即計所
T1830_.43.0241b11: 執。似依他有。二分體無。如自證分相貌亦
T1830_.43.0241b12: 有。以無似有。即三性心皆有法執。八識自
T1830_.43.0241b13: 體皆似二分。如依手巾變似於兎幻生二
T1830_.43.0241b14: 耳。二耳體無。依手巾起。彼引世親所造縁
T1830_.43.0241b15: 起論中末後決擇。説無明支許通三性。故
T1830_.43.0241b16: 除如來皆有二分是計所執　問此二體無。
T1830_.43.0241b17: 識體如何轉似二分　答相･見倶依自證起
T1830_.43.0241b18: 故。由識自體虚妄習故。不如實故。或有執
T1830_.43.0241b19: 故。無明倶故。轉似二分。二分即是相及見
T1830_.43.0241b20: 分。依識體起。由體妄故變似二分。二分
T1830_.43.0241b21: 説依自證而起　若無識體二分亦無。故
T1830_.43.0241b22: 二分起由識體有　既有自體及此二分。依
T1830_.43.0241b23: 何分上假説我法　答依斯二分施設我
T1830_.43.0241b24: 法。依此相･見計所執上。世間･聖教説爲我
T1830_.43.0241b25: 法。此相･見之中皆説爲我法。彼我法二離
T1830_.43.0241b26: 此相･見無所依故。故依所執相･見二分
T1830_.43.0241b27: 施設我法。世尊能知識自證分及眞如等。法
T1830_.43.0241b28: 性離言非我非法。爲除愚夫所執實我法。
T1830_.43.0241b29: 於彼識所變二分之上。假説爲我法。方便誘
T1830_.43.0241c01: 引令知假説。非謂實有　問前護法解。後
T1830_.43.0241c02: 安惠解。何故我法但依二分。不計自體以
T1830_.43.0241c03: 爲我法　答若護法説。據實亦計。且擧所
T1830_.43.0241c04: 變二分爲依。非無依於自體計也。略有
T1830_.43.0241c05: 三義所以不説。一二執遍。我執不依自證
T1830_.43.0241c06: 起故。二共許遍。今古大小皆不許有自證
T1830_.43.0241c07: 分故。三義已説。若計自體即能取攝。見分
T1830_.43.0241c08: 中收。但言二分攝能所取。非不依於自體
T1830_.43.0241c09: 分計。今顯自證離見體無。故但説二見分
T1830_.43.0241c10: 中攝。顯能所取攝法盡故　若安惠解。凡
T1830_.43.0241c11: 是所執體皆是無。若執自體即説能取不
T1830_.43.0241c12: 異見分。故更不説爲我法依。以自證分體
T1830_.43.0241c13: 是有故。或離言故。不可依説　問護法云。
T1830_.43.0241c14: 相･見識所變。相･見名唯識。自證不言變。應
T1830_.43.0241c15: 非是唯識　解若立三分。種所變故名爲
T1830_.43.0241c16: 唯識。若説四分。三･四更互變名唯識。又即
T1830_.43.0241c17: 識體何故非唯　問何故二師所説三分。義
T1830_.43.0241c18: 各有異今合爲文　答譯者欲以文同義
T1830_.43.0241c19: 別文約義繁。所以合二師總爲一文也。又
T1830_.43.0241c20: 如因明宗等多言名爲能立陳那所説宗非
T1830_.43.0241c21: 能立。今擧其宗意不違古文辭遣同。義取
T1830_.43.0241c22: 所等因一喩二以爲能立。理即別也。此文亦
T1830_.43.0241c23: 然。文不相違所以合譯義有乖返故爲二
T1830_.43.0241c24: 釋　問眞如非識之所變現。何成唯識。亦
T1830_.43.0241c25: 依眞如執爲實法。寧非染分之所依止
T1830_.43.0241c26: 答雖非識變。識實性故亦名唯識。眞如離
T1830_.43.0241c27: 言。與能計識非一非異。非如色等可依
T1830_.43.0241c28: 起執。故非執依。此中不説　又解深＊密經
T1830_.43.0241c29: 説亦爲執依。然與依他稍不相似。依他之
T1830_.43.0242a01: 法與所計執。有少作用相状可同。隨能計
T1830_.43.0242a02: 心新新而起。心上所現即是依他。是能計心
T1830_.43.0242a03: 之所親取。眞如不爾。故此不説。遠望疎言
T1830_.43.0242a04: 亦可依執。諸末學者依起執故。解深＊密説
T1830_.43.0242a05: 亦不相違。眞如既非識所轉變。應非唯識。
T1830_.43.0242a06: 不以變故名爲唯識。不離識故亦名唯識。
T1830_.43.0242a07: 此中且説依他唯識　問依所變相執爲我
T1830_.43.0242a08: 法。内道外道皆可了知。依所變見執法可
T1830_.43.0242a09: 爾。如何依見亦執我耶　答如外僧佉執
T1830_.43.0242a10: 思爲我。犢子部等我名能見。故依二分皆
T1830_.43.0242a11: 執我法。前叙計中已略叙説　安惠已前諸
T1830_.43.0242a12: 古徳等。皆説二分是計所執。護法已後方
T1830_.43.0242a13: 計三四依他分也。實有四分。今説三者隱
T1830_.43.0242a14: 而不説。以對他故。義准知故。順陳那故。
T1830_.43.0242a15: 略叙宗故。非極研尋故且不説。第二卷中
T1830_.43.0242a16: 自當建立　
T1830_.43.0242a17: 論。或復内識轉似外境　述曰。即是難陀。親
T1830_.43.0242a18: 勝等義。依攝論説唯二義也。但立見･相
T1830_.43.0242a19: 以爲依他。不説第三･第四分也。相分體性
T1830_.43.0242a20: 雖依他有。由見變爲故名唯識。此相分體
T1830_.43.0242a21: 實在於内不離於識妄情執爲似外境現。
T1830_.43.0242a22: 實在内也。即以依他似計所執。依此似外
T1830_.43.0242a23: 相分之上。世間聖教執説我法。見變似能
T1830_.43.0242a24: 取亦相分攝　文雖有二。義即有三。或實
T1830_.43.0242a25: 説一分如安慧。或二分親勝等。或三分陳
T1830_.43.0242a26: 那等。或四分護法等。此中護法但説三分。
T1830_.43.0242a27: 以證自證分別義建立義相猶隱。所以不説｣
T1830_.43.0242a28: 製作此論知見不同。或有一師假叙異執。
T1830_.43.0242a29: 種種研尋方於最後申了義説。於假施設
T1830_.43.0242b01: 中咸言有義。非多有義便謂多師。即護法
T1830_.43.0242b02: 等多爲此釋。如叙本有種子是也。以護月
T1830_.43.0242b03: 與同時故叙之此中破斥。或復諸師各説異
T1830_.43.0242b04: 理。故此論下多言有義。勿皆謂一師假設
T1830_.43.0242b05: 研究致多有義。然多釋中爲例非一。或初
T1830_.43.0242b06: 無有義後方言有義勝者在初。或於初後
T1830_.43.0242b07: 皆言有義勝者多後。或彼初後皆言有義。
T1830_.43.0242b08: 理等教齊任情取捨。此大文例非獨此論。餘
T1830_.43.0242b09: 新翻者皆准此知。謂前但解後説理徴。此即
T1830_.43.0242b10: 一師所假説也。或前理廣後理教略。初無
T1830_.43.0242b11: 有義此爲勝也。或前理略後理教廣。皆言
T1830_.43.0242b12: 有義而後勝也。或初後有義理教皆均。取捨
T1830_.43.0242b13: 難知。無偏勝也。今此亦爾。無偏勝故
T1830_.43.0242b14: 論。我法分別至變似我法　述曰。依第二釋
T1830_.43.0242b15: 三文科者。已別釋字。後廣分別。此中有三。
T1830_.43.0242b16: 初以法喩別解依他･遍計所執。或有･或無。
T1830_.43.0242b17: 二説所執及與依他。皆假所由。遮増減執。
T1830_.43.0242b18: 三依二諦攝彼二假。至下當知。此即初也。
T1830_.43.0242b19: 於中有二。初法後喩　若護法･難陀等解。
T1830_.43.0242b20: 由無始來第六･七識横計我法。種種分別
T1830_.43.0242b21: 熏習力故　若安惠解。七識相應諸心･心所
T1830_.43.0242b22: 皆名分別。能熏習故。即由分別熏習種生。
T1830_.43.0242b23: 熏者撃發義。習者數數義。由數熏發有此
T1830_.43.0242b24: 種故　後諸識起變似我法。護法釋云。識自
T1830_.43.0242b25: 證分所變相･見依他二分。非我非法。無主
T1830_.43.0242b26: 宰故。無作用故。性離言故。聖教名我法者
T1830_.43.0242b27: 是強目彼。如世説火口不被燒。所説火言
T1830_.43.0242b28: 明非目火。世間凡夫。依識所變相･見二分
T1830_.43.0242b29: 依他性上。執爲我法。此所變者似彼妄情
T1830_.43.0242c01: 名似我法。彼妄所執我法實無。非可説牛
T1830_.43.0242c02: 毛似彼龜毛。故不説似彼但説似情　難
T1830_.43.0242c03: 陀等言。於識所變依他相分。諸聖者等愍諸
T1830_.43.0242c04: 凡類不知自識。方便假説我法二言。便於
T1830_.43.0242c05: 識變強名我法。令彼斷除我法實執。方便
T1830_.43.0242c06: 解了離言法性。凡夫依此依他相分執爲
T1830_.43.0242c07: 我法故説識變似我法言　安惠解云。變
T1830_.43.0242c08: 似我法總有二解。一若世間聖教皆是計
T1830_.43.0242c09: 所執。世間依八識所變總無之上。第六･七
T1830_.43.0242c10: 識起執於我。除第七識餘之七識起執於
T1830_.43.0242c11: 法。不許末那有法執故。如是總説。執爲
T1830_.43.0242c12: 我法種種別相熏習力故。八識生時變似
T1830_.43.0242c13: 我法。六･七似我。聖教愍諸有情。説凡
T1830_.43.0242c14: 愚所計爲假我法。亦依總無假説爲別我
T1830_.43.0242c15: 法。由聞此熏習。八識生時變似我法　又
T1830_.43.0242c16: 解諸識生時變似我法者。即自證分上。有
T1830_.43.0242c17: 似我法之相。體變爲相但依他性。依此
T1830_.43.0242c18: 堅執爲我法者方是二分。其似我法不名
T1830_.43.0242c19: 二分。以下約喩依他性有故。識所變似我
T1830_.43.0242c20: 似法是識自體。雖有二解後解難知。前解
T1830_.43.0242c21: 爲勝　然護法等云。第六･七識妄熏習故。
T1830_.43.0242c22: 八識生時變似我法。安慧釋云。由七識熏習
T1830_.43.0242c23: 分別力故。八識生時變似我法。八識之中皆
T1830_.43.0242c24: 有執故　
T1830_.43.0242c25: 論。此我法相至似外境現　述曰。顯法在内
T1830_.43.0242c26: 似外境現。此説所變似我法相雖在内識。
T1830_.43.0242c27: 而由六･七。或總八識。虚妄分別之力。實非
T1830_.43.0242c28: 在外似外境現准前諸解。即依他起縁所
T1830_.43.0242c29: 生法。名似我法二種相也　
T1830_.43.0243a01: 論。諸有情類至實我實法　述曰。諸有情類
T1830_.43.0243a02: 由無明力。無始時來縁此所變似我似法。執
T1830_.43.0243a03: 爲實我實法自體。即依依他起遍計所執。
T1830_.43.0243a04: 不説依於圓成起計所執。親不得故。如
T1830_.43.0243a05: 前已説。若安惠初解。以無依無。別依於總｣
T1830_.43.0243a06: 論。如患夢者至外境相現　述曰。此意喩上
T1830_.43.0243a07: 我法分別以下論文。此對經部等。若對薩婆
T1830_.43.0243a08: 多此喩不成。夢等所見皆眞實故。此上總
T1830_.43.0243a09: 顯道理二性。自下重顯二性有無　如患
T1830_.43.0243a10: 熱病損眼根力。所見青色皆以爲黄。故覺
T1830_.43.0243a11: 愛論云。唯識無境界。以無塵妄見。如人
T1830_.43.0243a12: 目有翳。見毛･月等事。及如夢者顛倒縁力。
T1830_.43.0243a13: 所夢諸事皆謂眞實。如大迦多衍那意願
T1830_.43.0243a14: 勢力。令婆刺拏王夢見異事。不應見境。彼
T1830_.43.0243a15: 境便生即患･夢縁。心似種種外境相現。體實
T1830_.43.0243a16: 自心　
T1830_.43.0243a17: 論。縁此執爲實有外境　述曰。由患･夢力
T1830_.43.0243a18: 不了眞虚。遂執所見以爲實有。此喩喩上
T1830_.43.0243a19: 諸有情類以下論文。護法解云。如依他起。愚
T1830_.43.0243a20: 夫不了此是自心。縁之執爲實有外境。外
T1830_.43.0243a21: 境即是遍計所執。前所變者依他起性。可説
T1830_.43.0243a22: 非無。若執爲實體性非有。即解二性一有
T1830_.43.0243a23: 一無。此對經部。三釋如前　
T1830_.43.0243a24: 論。愚夫所計至都無所有　述曰。依初二科。
T1830_.43.0243a25: 自下第二總解三句。下有三文。一顯我法
T1830_.43.0243a26: 皆假所由。二遮増減執。三二諦攝。准義可
T1830_.43.0243a27: 知依第二三科。自下第二解其二性皆假所
T1830_.43.0243a28: 由遮増減執。此即先叙法體非有。以下之
T1830_.43.0243a29: 文唯是難陀･護法二説。無安惠解。以無内
T1830_.43.0243b01: 識所變我法故。護法･難陀二義准解。謂諸愚
T1830_.43.0243b02: 夫虚妄所執。實我實法都無所有。此但情有
T1830_.43.0243b03: 理皆無故若爾如何前説爲假　
T1830_.43.0243b04: 論。但隨妄情至説之爲假　述曰。此顯所執
T1830_.43.0243b05: 但隨妄情而施設彼爲我爲法。故説所
T1830_.43.0243b06: 執。亦名爲假。非彼體有可説我法二種假
T1830_.43.0243b07: 言。無體隨情。無依於有。二假皆得。准前以
T1830_.43.0243b08: 釋。此顯世間假我假法。非必有體方説爲
T1830_.43.0243b09: 假。但隨妄情説爲假故　
T1830_.43.0243b10: 論。内識所變至實我法性　述曰。此顯依他
T1830_.43.0243b11: 我法名假。先顯其體實非我法。内識所變
T1830_.43.0243b12: 似我似法。雖體依他縁起是有。而非是彼妄
T1830_.43.0243b13: 情所執實我法性。此縁起法。無主宰故。無
T1830_.43.0243b14: 作用故　
T1830_.43.0243b15: 若爾如何諸聖教等説爲我法　
T1830_.43.0243b16: 論。然似彼現故説爲假　述曰。此正解假。
T1830_.43.0243b17: 即顯聖教假我假法。有體施設･義依於體。二
T1830_.43.0243b18: 假皆得。由似我法能執妄情有主宰用現。
T1830_.43.0243b19: 説此依他爲假我法　
T1830_.43.0243b20: 論。外境隨情至非有如識　述曰。自下先叙
T1830_.43.0243b21: 心境有無。方言遮執。遍計所執心外實境。
T1830_.43.0243b22: 由隨妄情施設爲假。體實都無。非與依他
T1830_.43.0243b23: 内識相似　
T1830_.43.0243b24: 論。内識必依至非無如境　述曰。由内識體
T1830_.43.0243b25: 是依他故。必依種子因縁所生。非體是無
T1830_.43.0243b26: 如遍計境。彼實我法猶如龜毛。識依他有故
T1830_.43.0243b27: 非彼類。即顯内識是依他有。心外實境體性
T1830_.43.0243b28: 都無。此中色等相･見二分内識所變。不離
T1830_.43.0243b29: 識故總名内識。由此眞如是識性故。亦非
T1830_.43.0243c01: 非有　
T1830_.43.0243c02: 論。由此便遮増減二執　述曰。由此内識體
T1830_.43.0243c03: 性非無。心外我法體性非有。便遮外計離
T1830_.43.0243c04: 心之境實有増執。及遮邪見惡取空者撥
T1830_.43.0243c05: 識亦無損減空執。即離空有説唯識教。有
T1830_.43.0243c06: 心外法輪迴生死。覺知一心生死永棄。可
T1830_.43.0243c07: 謂無上處中道理。此即第二皆假所由遮増
T1830_.43.0243c08: 減執　
T1830_.43.0243c09: 問内境是有外境都無。皆依内識而説爲
T1830_.43.0243c10: 假。彼及内識。爲世俗有。亦勝義耶
T1830_.43.0243c11: 論。境依内識至亦勝義有　述曰。此即第三
T1830_.43.0243c12: 依諦攝假。謂心外境其體都無。依内妄情
T1830_.43.0243c13: 假名我法。唯世俗者執有。勝義者説無。内
T1830_.43.0243c14: 因縁識相･見分等。假境所依依他性事。其世
T1830_.43.0243c15: 俗者説爲非無。亦勝義者之所説有。此中
T1830_.43.0243c16: 色等内識相分。因縁所生從本名識。此約
T1830_.43.0243c17: 内境如識有義。即下第十三分倶實　或縁
T1830_.43.0243c18: 過未。龜毛等法。雖識内變影像虚疎。如瓶･
T1830_.43.0243c19: 衣等唯世俗有。非如内識體少實故亦勝義
T1830_.43.0243c20: 有。下第十云。然相分等依識變現。非如識
T1830_.43.0243c21: 性依他中實。一切相分並非實故。雖有二
T1830_.43.0243c22: 解前解爲勝。後解不依四勝義説。但殊勝
T1830_.43.0243c23: 義名爲勝義。此即説有三分之義。若第二
T1830_.43.0243c24: 師唯有二分。釋此少別。大意亦同。此第二釋
T1830_.43.0243c25: 至下當知。此前初解依人二諦。已下問答
T1830_.43.0243c26: 依法二諦　問此中二諦體別如何。所攝假
T1830_.43.0243c27: 境如何差別　答如別章説。言二諦者道理
T1830_.43.0243c28: 難思。今於此中略示綱要。世俗諦者。世謂
T1830_.43.0243c29: 覆障可毀壞義。俗謂顯現隨世流義。諦者
T1830_.43.0244a01: 理也。或世即俗是持業釋。勝義三種如第八
T1830_.43.0244a02: 卷。然則蘊･處･界名勝義者。勝之義故。如涅
T1830_.43.0244a03: 槃等。唯依士釋　眞俗二諦各有四重。俗諦
T1830_.43.0244a04: 四者。一假名無實諦。謂瓶･盆等。但有假名
T1830_.43.0244a05: 而無實體。從能詮説故名爲諦。或體實無
T1830_.43.0244a06: 亦名爲諦。二隨事差別諦。謂蘊･界等。隨彼
T1830_.43.0244a07: 彼事立蘊等法。三證得安立諦。謂苦･集等。
T1830_.43.0244a08: 由證得理而安立故。四假名非安立諦。謂二
T1830_.43.0244a09: 空理。依假空門説爲眞性。由彼眞性内證
T1830_.43.0244a10: 智境。不可言説名二空如。但假設故。此前
T1830_.43.0244a11: 三種法可擬宜。其第四諦假名施設　勝義
T1830_.43.0244a12: 四者。一體用顯現諦。謂蘊界等有實體性。
T1830_.43.0244a13: 過初世俗故名勝義。隨事差別説名蘊等
T1830_.43.0244a14: 故名顯現。二因果差別諦。謂苦･集等。知･斷･
T1830_.43.0244a15: 證･修因果差別。過俗道理故名勝義。三依
T1830_.43.0244a16: 門顯實諦。謂二空理。過俗證得故名勝義。
T1830_.43.0244a17: 依空能證以顯於實故名依門。四廢詮談
T1830_.43.0244a18: 旨諦。謂一實如。體妙離言已名勝義。過俗
T1830_.43.0244a19: 勝義復名勝義　俗諦中初都無實體假名
T1830_.43.0244a20: 安立。無可勝過故不名眞。但名爲俗。第
T1830_.43.0244a21: 四勝義不可施設。不可名俗但名爲眞。由
T1830_.43.0244a22: 斯二諦四句料簡。有俗非眞。謂最初俗。有
T1830_.43.0244a23: 眞非俗。謂最後眞。有亦眞亦俗。謂眞前三。
T1830_.43.0244a24: 俗後三諦。其第四句翻上應知。前四世俗
T1830_.43.0244a25: 如瑜伽論六十四中。顯揚六説。名字雖別諸
T1830_.43.0244a26: 論亦有。其四眞諦。若義若名非諸論有。唯此
T1830_.43.0244a27: 論釋。如第九卷　外境隨情唯世俗者。即
T1830_.43.0244a28: 是假名無實諦攝。故説唯言。決定義故。實我
T1830_.43.0244a29: 法名如瓶盆等。唯初俗攝。體非實諦。以無
T1830_.43.0244b01: 法故。識境所依亦勝義者。是俗隨事差別諦
T1830_.43.0244b02: 攝。復是體用顯現眞諦。故論言亦。不定義故
T1830_.43.0244b03: 　眞俗二諦今古所明。各爲四重曾未聞
T1830_.43.0244b04: 有可謂理高百代義光千載者歟。眞不自
T1830_.43.0244b05: 眞待俗故眞。即前三眞亦説爲俗。俗不自
T1830_.43.0244b06: 俗待眞故俗。即後三俗亦名爲眞。至理沖
T1830_.43.0244b07: 玄彌驗於此。廣此二諦如別章説　
T1830_.43.0244b08: 以上略明頌上三句。通護法･難陀二師所
T1830_.43.0244b09: 釋然本唯是二分家義但難陀釋。自下廣釋
T1830_.43.0244b10: 如是三句。於中有二。初廣破外執成此三
T1830_.43.0244b11: 句。後第二卷有作是難下。略釋外難重淨
T1830_.43.0244b12: 此三句初復有四。第一總問。第二略答。第
T1830_.43.0244b13: 三別問別答。第四至第二卷如是外道下。別
T1830_.43.0244b14: 徴總結　或分爲三。初總問答。次別問答。後
T1830_.43.0244b15: 別徴結。至下當知。不繁預述　
T1830_.43.0244b16: 論。云何應知至似外境生　述曰。即初問也。
T1830_.43.0244b17: 多護法文。外道･小乘聞説唯識　外道等
T1830_.43.0244b18: 曰。有作有受我體寧無。有礙有縁寧無法
T1830_.43.0244b19: 體　小乘等曰。士夫用有。何爲我無。依･縁
T1830_.43.0244b20: 積聚色等是有。得等成就行蘊非無。聖説無
T1830_.43.0244b21: 爲。寧撥無法。豈離識時便無外境。云何知
T1830_.43.0244b22: 識似外境生　
T1830_.43.0244b23: 論。實我實法不可得故　述曰。此即第二略
T1830_.43.0244b24: 答外徴。謂實我･法。現･比二量所不能成。
T1830_.43.0244b25: 名不可得。至下一一別破應知。法體實無
T1830_.43.0244b26: 然立五蘊。我體非實何法攝耶。法依作用
T1830_.43.0244b27: 故可立蘊。我無一常故不別立。又心變似
T1830_.43.0244b28: 法有多差別隨五蘊攝。心變似我無多差
T1830_.43.0244b29: 別衆同分攝　
T1830_.43.0244c01: 自下第三別問別答。於中有二。初問答我。
T1830_.43.0244c02: 後問答法。我中有二。初問。次答　
T1830_.43.0244c03: 論。如何實我不可得耶　述曰。此即初問。犢
T1830_.43.0244c04: 子部師。及正量部。本經量部等。及外道等。咸
T1830_.43.0244c05: 作問言。大乘所説我法無者。且置於法。如
T1830_.43.0244c06: 何實我不可得耶。假我共成。非此所問　
T1830_.43.0244c07: 自下答中文勢有五。初叙三類計正破外
T1830_.43.0244c08: 道。二復叙三類計兼破小乘。三總破上二
T1830_.43.0244c09: 差別執我。四解釋彼執分別･倶生伏･斷位次
T1830_.43.0244c10: 五假設外徴釋諸妨難　或分爲四。初別
T1830_.43.0244c11: 叙兩三破。二總叙諸執破。三解彼執分別
T1830_.43.0244c12: 倶生等。四假外徴釋外妨難　或分爲三。
T1830_.43.0244c13: 初破外我。次釋彼執分別倶生。伏斷位次。
T1830_.43.0244c14: 後假設外徴釋諸妨難　初中有三。如前
T1830_.43.0244c15: 可解。或分爲二。初破計我。次總解執　
T1830_.43.0244c16: 論。諸所執我略有三種　述曰。此即第一叙
T1830_.43.0244c17: 三類計正破彼執。此中有二。初叙三計。二
T1830_.43.0244c18: 別破三。外道雖多計執各異。種類而説莫
T1830_.43.0244c19: 過三種　
T1830_.43.0244c20: 論。一者執我至量同虚空　述曰。此謂數論･
T1830_.43.0244c21: 勝論等計。即是僧佉･吠世史迦義。如下廣
T1830_.43.0244c22: 叙。我有三義。一者常。我體常住。無初後故。
T1830_.43.0244c23: 從過去來未來不斷。現在相續。二周遍。五
T1830_.43.0244c24: 趣之中體周遍故。趣趣有身非定恒居一趣
T1830_.43.0244c25: 中故。三量同虚空。遍十方故　
T1830_.43.0244c26: 論。隨處造業受苦樂故　述曰。此成遍因。何
T1830_.43.0244c27: 以同空。隨處即能造種種業。受苦･樂故。
T1830_.43.0244c28: 即釋第三執我同空遍十方界。欲破作･受
T1830_.43.0244c29: 但説造業受苦樂言。彼常遍義遂不開顯。
T1830_.43.0245a01: 又此爲二。一常。二遍。同空以下釋前遍義。
T1830_.43.0245a02: 同空是喩。若准破中此解爲勝　數論執我
T1830_.43.0245a03: 體是受者。三徳能作。轉作法已我受用之。
T1830_.43.0245a04: 名受苦樂　勝論執我實句義攝。體能作･
T1830_.43.0245a05: 受。故名造業受苦樂等。下破法中一一別叙
T1830_.43.0245a06: 　論。二者執我至而量不定　述曰。立不定
T1830_.43.0245a07: 宗。我體雖常大小不定　
T1830_.43.0245a08: 論。隨身大小有卷舒故　述曰。顯不定因。
T1830_.43.0245a09: 謂身若大我量便舒。身若小時我量便卷。如
T1830_.43.0245a10: 一牛皮日乾水漬。日炙便卷。水濕便舒。此即
T1830_.43.0245a11: 無慚之類計也。謂尼虔子。今言昵楗陀弗咀
T1830_.43.0245a12: 羅。翻爲離繋子。苦行修勝因名爲離繋。露
T1830_.43.0245a13: 形少羞恥亦名無慚。本師稱離繋。是彼門
T1830_.43.0245a14: 徒名之爲子　
T1830_.43.0245a15: 論。三者執我至如一極微　述曰。此立小
T1830_.43.0245a16: 宗。顯我量小。至者極義。極小如極微量　
T1830_.43.0245a17: 論。潜轉身中作事業故　述曰。顯我小因。以
T1830_.43.0245a18: 我量小如一極微有自在用。小輕利故　潜
T1830_.43.0245a19: 轉身中。顯勝自在所栖隱處　作諸事業。
T1830_.43.0245a20: 顯我勝用能爲作者。此即獸主。遍出等計。
T1830_.43.0245a21: 謂有外道名播輸鉢多。翻爲獸主。如一瞿
T1830_.43.0245a22: 聲別目於牛。通名於獸。但言牛主未善方
T1830_.43.0245a23: 言。非但與牛而爲主故。如伏犧等　復有
T1830_.43.0245a24: 外道名波利呾羅拘迦翻爲遍出。遍能出
T1830_.43.0245a25: 離諸俗世間。即是出家外道之類。今此總叙
T1830_.43.0245a26: 三計。五師所執之義。餘九十種所計我等。不
T1830_.43.0245a27: 異三故　
T1830_.43.0245a28: 即是第一叙三師計。自下次第一一別徴
T1830_.43.0245a29: 論。初且非理　述曰。下別破也。文三易解更
T1830_.43.0245b01: 不判之。且者。偏擧未盡之義。非破初也｣
T1830_.43.0245b02: 論。所以者何　述曰。既總非已。外人却徴所
T1830_.43.0245b03: 言非理之所以者何者。是也　
T1830_.43.0245b04: 下文有二。初破作･受。後難同異　
T1830_.43.0245b05: 論。執我常遍至受苦樂等　述曰。此破數論。
T1830_.43.0245b06: 此中第一破初。量云。汝所執我。是宗有法。
T1830_.43.0245b07: 應不隨身受苦樂者。是宗之法。此二和合
T1830_.43.0245b08: 互相差別不相離性總名爲宗也。一許常故。
T1830_.43.0245b09: 二許遍故。因也。如汝虚空喩也。有二比量。
T1830_.43.0245b10: 此破僧佉我爲受者。文言執我意噵汝執。
T1830_.43.0245b11: 文言常遍意亦有許。若不爾者。有法之我
T1830_.43.0245b12: 非自極成。常遍之因亦犯隨一。或若大乘許
T1830_.43.0245b13: 我是有。即違自宗。若無即犯自所別過。因
T1830_.43.0245b14: 中亦有所依不成。大乘虚空雖無實體。就
T1830_.43.0245b15: 他宗説亦得爲喩。故無喩中倶不成過。故
T1830_.43.0245b16: 説汝言。初一執字義通因･喩。許義同故。又
T1830_.43.0245b17: 於因中應加故字。義定順故。又因･喩自許。
T1830_.43.0245b18: 此則不成。若唯他許非必是過。他比量故。
T1830_.43.0245b19: 文中有法在初。法居最後。中間因･喩。隨文
T1830_.43.0245b20: 可知。性相爲文故無次第。下文體例或有
T1830_.43.0245b21: 非次。皆准此知。解因明者許是事故。應
T1830_.43.0245b22: 審思准　
T1830_.43.0245b23: 論。又常遍故至能造諸業　述曰。此破衞世
T1830_.43.0245b24: 我作者也。此師之我雖亦受者。對彼僧佉
T1830_.43.0245b25: 但破作者。不爾前文兼破亦得。若立量云。
T1830_.43.0245b26: 汝所執我。應無動轉。許常遍故。如虚空
T1830_.43.0245b27: 等。即有相符極成之失。勝論之我無動轉
T1830_.43.0245b28: 故。不爾便與十句論違。彼説我實無動作
T1830_.43.0245b29: 故。由此應言。汝所執我。應不隨身能造
T1830_.43.0245c01: 諸業。許常故許遍故。説喩如前文云汝
T1830_.43.0245c02: 我應不隨身能造諸業。無動轉故。如虚
T1830_.43.0245c03: 空等。此釋即順十句論我無動作也。今隨
T1830_.43.0245c04: 文便於因之上置其應字。下皆准知此
T1830_.43.0245c05: 文但有其法。而無同喩。及與有法。以同前
T1830_.43.0245c06: 故不別出之。其應之字於法中置。文准前
T1830_.43.0245c07: 解。此中總有三比量因　
T1830_.43.0245c08: 上來別破二師作受訖。次下雙破作･受同
T1830_.43.0245c09: 異　
T1830_.43.0245c10: 論。又所執我至爲同爲異　述曰。此審定也。
T1830_.43.0245c11: 唯有異計。同是設遮　
T1830_.43.0245c12: 論。若言同者至便成大過　述曰。此破有情
T1830_.43.0245c13: 共同一我。執諸有情同一我故。若一有情作
T1830_.43.0245c14: 業之時。餘諸有情亦應作業。即此一我作
T1830_.43.0245c15: 諸業故。受果解脱亦准此例。應立量云。且
T1830_.43.0245c16: 如餘祠授等。於天授作諸業時亦應作業。
T1830_.43.0245c17: 我是一故。如天授等。然内眞如既非是我。
T1830_.43.0245c18: 又無繋屬。亦不作受。故無不定返詰過失。
T1830_.43.0245c19: 受果･解脱二量亦然。總於此中有三比量。
T1830_.43.0245c20: 別破外道准義可知。又若一解脱一切解
T1830_.43.0245c21: 脱。便成大過。此三若爾便違世間。亦違教
T1830_.43.0245c22: 故　
T1830_.43.0245c23: 論。若言異者至體應相雜　述曰。下破有情
T1830_.43.0245c24: 我體各異。諸有情我既更相遍。體應相雜。由
T1830_.43.0245c25: 彼計執諸有情我。體是實有各各調然自相
T1830_.43.0245c26: 別故。量云。諸有情我。與天授我體應是一。
T1830_.43.0245c27: 許常･遍故。如天授我。論言相雜。意令相
T1830_.43.0245c28: 入成一物故。雖言更遍意言常遍。不爾
T1830_.43.0245c29: 更雜。便無同喩外返難言。且如同處不
T1830_.43.0246a01: 相離色。許多種色更互相遍。體非相雜諸
T1830_.43.0246a02: 根得時各各異故。其我亦然雖體相遍。然
T1830_.43.0246a03: 非相雜各有屬故。斯有何失。此亦不然。彼
T1830_.43.0246a04: 執我體是眞是實。有相雜失。然我色等是虚
T1830_.43.0246a05: 幻法。又同類業招非實之法。體相虚疎。設令
T1830_.43.0246a06: 相雜亦無過失。一切有情共果亦爾。其山河
T1830_.43.0246a07: 等同一處故　又今以彼更相遍言。遂令相
T1830_.43.0246a08: 雜以成一物。未必須量
T1830_.43.0246a09: 論。又一作業至所作所受　述曰。復以作業
T1830_.43.0246a10: 受果爲難。作業受果者。與一切我處無別
T1830_.43.0246a11: 故。處謂處所。我之住處。量云。彼祠授等。於
T1830_.43.0246a12: 天授作業時。亦應作。以一切我處無別故。
T1830_.43.0246a13: 如提婆達多。受果比量亦准此知。不爾直
T1830_.43.0246a14: 責。如諸燈光。處無別故。一照一切照。我亦
T1830_.43.0246a15: 應爾。處無別故。一作一切作。有情共果雖
T1830_.43.0246a16: 處無別。然非一受即一切受。非一切我處
T1830_.43.0246a17: 無別故。又我一受即一切受。處無別故。非
T1830_.43.0246a18: 共果故
T1830_.43.0246a19: 論。若謂作受至理亦不然　述曰。此即叙救
T1830_.43.0246a20: 總非之。彼意救言。如天授我但屬天授。如
T1830_.43.0246a21: 衆燈光各有所屬。無有一作一切作失。論
T1830_.43.0246a22: 總非之。理不然也　
T1830_.43.0246a23: 論。業果及身至不應理故　述曰。叙其非理。
T1830_.43.0246a24: 一一諸業･及果･身三。皆與一一諸我和合。
T1830_.43.0246a25: 以諸我體相雜糅住。至於作･受唯屬此我
T1830_.43.0246a26: 不屬彼我不應正理。提婆達多作･受。亦應
T1830_.43.0246a27: 屬他耶若達多我。許此業･果･身。與彼我
T1830_.43.0246a28: 合故。如耶若達多作･受
T1830_.43.0246a29: 論。一解脱時至一切我合故　述曰。此又重
T1830_.43.0246b01: 責。如天授解脱餘亦應爾。作業･受果･并各
T1830_.43.0246b02: 別身。與諸我合故。所修證法。彼此我合故。
T1830_.43.0246b03: 不可但説唯屬此我非彼我故。一人解脱
T1830_.43.0246b04: 餘不解脱。量云。且如天授一解脱時。餘未
T1830_.43.0246b05: 解脱者一切應解脱。所修所證法一切我合
T1830_.43.0246b06: 故。猶如天授已解脱者　所修者行。所證者
T1830_.43.0246b07: 理。此破初計。文各有十三比量。又以業･果･
T1830_.43.0246b08: 身爲因。難解脱宗。亦得爲量　
T1830_.43.0246b09: 論。中亦非理所以者何　述曰。此總非破離
T1830_.43.0246b10: 繋子計。彼復徴已　
T1830_.43.0246b11: 論。我體常住至而有舒卷　述曰。此以常住
T1830_.43.0246b12: 難非舒卷。舒卷者盈縮不定之義。量云。汝
T1830_.43.0246b13: 所執我。應無舒卷。計常住故。如太虚空｣
T1830_.43.0246b14: 論。既有舒卷至應非常住　述曰。此以卷舒
T1830_.43.0246b15: 難非常住。量云。汝所執我。應非常住。許
T1830_.43.0246b16: 卷舒故。如橐籥風。橐謂嚢橐。排袋之類。以
T1830_.43.0246b17: 内含風起作用故。籥謂管籥簫笛之屬。以
T1830_.43.0246b18: 内有風起聲等故。此二中風。既隨嚢･管。
T1830_.43.0246b19: 有其大小卷舒之事。而非常住。我亦應然｣
T1830_.43.0246b20: 論。又我隨身至我體一耶　述曰。初之二句
T1830_.43.0246b21: 以隨身故難可分析。後之二句以可析故
T1830_.43.0246b22: 難體非一。初比量云。汝我應可分析。許卷
T1830_.43.0246b23: 舒故。如橐風等。言隨身者。有卷舒義。今
T1830_.43.0246b24: 以隨身顯事爲難。不説同喩義准應知。
T1830_.43.0246b25: 若以隨身爲因。影爲同喩故。後比量云。汝
T1830_.43.0246b26: 我非實一。以可析故。如瓶･盆等。以前難
T1830_.43.0246b27: 破令其可析。故得爲因。或以隨身爲非
T1830_.43.0246b28: 一因。汝我非定一。許卷舒故。如牛等皮。此
T1830_.43.0246b29: 破第二有五比量　
T1830_.43.0246c01: 論。故彼所言如童竪戲　述曰。結非調之。
T1830_.43.0246c02: 童者小也。竪者奴也。如小奴等戲於沙土。
T1830_.43.0246c03: 雖甚劬勞無實可録。汝等所計實我亦爾｣
T1830_.43.0246c04: 論。後亦非理所以者何　述曰。此破獸主。遍
T1830_.43.0246c05: 出等計。彼却徴已　
T1830_.43.0246c06: 論。我量至小至大身遍動　述曰。第一量云。
T1830_.43.0246c07: 汝所執我。於一刹那應不能令大身遍動。
T1830_.43.0246c08: 以極小故。如極微等。此中難意如何小我。
T1830_.43.0246c09: 一刹那中能令色究竟天萬六千由旬大身
T1830_.43.0246c10: 動轉　
T1830_.43.0246c11: 論。若謂雖小至似遍動者　述曰。叙彼救云。
T1830_.43.0246c12: 此我不能一刹那頃即遍動身。然次第而
T1830_.43.0246c13: 動。以迅速故。如旋火輪者　
T1830_.43.0246c14: 論。則所執我至非常一故　述曰。汝所執我。
T1830_.43.0246c15: 應非常一。有往來故。如火輪等。諸有往
T1830_.43.0246c16: 來皆非常一故。此有二量。一難非常。二
T1830_.43.0246c17: 難非一。合有三量破第三計。都合二十一
T1830_.43.0246c18: 比量破三類執。此中破三種我。並同廣百
T1830_.43.0246c19: 論第二･第三卷説　
T1830_.43.0246c20: 論。又所執我復有三種　述曰。即是第二別
T1830_.43.0246c21: 叙三計。兼破小乘。於中有二。初叙計。後
T1830_.43.0246c22: 破斥　
T1830_.43.0246c23: 論。一者即蘊　述曰。此如瑜伽等四種計
T1830_.43.0246c24: 中。此即第一。有計我體體即是蘊二十句
T1830_.43.0246c25: 等。世間異生皆爲此計　
T1830_.43.0246c26: 論。二者離蘊　述曰。即體非蘊。前説三計皆
T1830_.43.0246c27: 是此攝。離者異義。體異名離。不爾攝計便
T1830_.43.0246c28: 爲不盡。瑜伽四計。即彼後三。雖住蘊中。或
T1830_.43.0246c29: 住蘊外。或不住蘊。亦非蘊外。並離蘊計　
T1830_.43.0247a01: 論。三者與蘊不即不離　述曰。筏蹉氏外道
T1830_.43.0247a02: 名犢子外道。男聲中呼。歸佛出家名犢子
T1830_.43.0247a03: 部。皤雌子部。女聲中呼。即是一也。上古有
T1830_.43.0247a04: 仙居山寂處。貪心不已。遂染母牛。因遂
T1830_.43.0247a05: 生男流諸苗裔。此後種類皆言犢子。即婆
T1830_.43.0247a06: 羅門之一姓也。涅槃經説犢子外道歸佛出
T1830_.43.0247a07: 家。此後門徒相傳不絶。今時此部是彼苗裔。
T1830_.43.0247a08: 遠襲爲名名犢子部。正量部等亦作此計。
T1830_.43.0247a09: 然廣百論第二･三卷唯有三種。對法第一。瑜
T1830_.43.0247a10: 伽第六･及六十四･顯揚第十並有四種。然
T1830_.43.0247a11: 今此文列有三種。義寛於瑜伽。彼無第三
T1830_.43.0247a12: 非即離計。經部本計。我亦非離蘊。偏破犢
T1830_.43.0247a13: 子如倶舍論第二十九并三十説。然薩婆多
T1830_.43.0247a14: 等。叙外道計無離蘊者。以二十句等我見
T1830_.43.0247a15: 等中。唯即蘊故。如毘婆沙第八卷。問爲有
T1830_.43.0247a16: 離蘊計爲我耶。彼答言無。諸所執我一切
T1830_.43.0247a17: 皆縁五取蘊故。縁蘊外無不生心故。今者
T1830_.43.0247a18: 大乘。説有離蘊計爲我者。如瑜伽等説。然
T1830_.43.0247a19: 亦釋經一切皆縁五取蘊起。至下當知。此
T1830_.43.0247a20: 據影像相分爲論。必須有故。所縁縁體非
T1830_.43.0247a21: 無法故。非據本質。本質諸蘊或復無故。然
T1830_.43.0247a22: 今大乘影像而言。縁無心不生。本質而説。
T1830_.43.0247a23: 縁無心亦起。薩婆多説縁有心生。無即不
T1830_.43.0247a24: 起。經部師説縁無心得生。不要於有。大乘
T1830_.43.0247a25: 一念即倶得縁。獨無不生。倶無得起。故三
T1830_.43.0247a26: 宗別　
T1830_.43.0247a27: 論。初即蘊我至非常一故　述曰。破我體即
T1830_.43.0247a28: 蘊我應非我相。量云。我應非常。以即蘊
T1830_.43.0247a29: 故。猶如蘊性。彼宗所計我體即蘊。然體仍
T1830_.43.0247b01: 常。故爲此破。破一比量亦准此知。然瑜伽
T1830_.43.0247b02: 等更有別破。此既無文不能具引。此總縁
T1830_.43.0247b03: 蘊而起我見。得爲破也　
T1830_.43.0247b04: 論。又内諸色至有質礙故　述曰。自下別破
T1830_.43.0247b05: 二十句中五別計我。且破色我量云。内諸色
T1830_.43.0247b06: 處。定非實我。有質礙故。如外諸色。根及
T1830_.43.0247b07: 屬色皆名内色。唯破内色我非計外我者。
T1830_.43.0247b08: 以外色無作･受用故　
T1830_.43.0247b09: 論。心心所法至待衆縁故　述曰。自下破餘
T1830_.43.0247b10: 四蘊　不恒相續。是間斷義待衆縁者。籍
T1830_.43.0247b11: 縁起義。量云。心心所法。亦非實我。不恒相
T1830_.43.0247b12: 續故。待衆縁故。喩如燈聲　此既二因。
T1830_.43.0247b13: 比量亦二。四蘊非色體類是同。合爲量破。
T1830_.43.0247b14: 並如色蘊別破亦得。此破於蘊計爲實我。
T1830_.43.0247b15: 説假我者亦不遮之　
T1830_.43.0247b16: 前破心所即行蘊少分。行蘊少分中不相應
T1830_.43.0247b17: 行。既與心所別。故應別破之　
T1830_.43.0247b18: 成唯識論述記卷第一
T1830_.43.0247b19:
T1830_.43.0247b20:
T1830_.43.0247b21:

T1830_.43.0247b22:

成唯識論述記卷第一

末

T1830_.43.0247b23: 　沙門基撰　
T1830_.43.0247b24: 論。餘行餘色至非覺性故　述曰。覺者覺察。
T1830_.43.0247b25: 心心所總名。心所法外餘行･外處･及無表色。
T1830_.43.0247b26: 亦非實我。非覺性故。如虚空等。此中但合
T1830_.43.0247b27: 總爲一量。行與色等各別爲量。理亦不遮。
T1830_.43.0247b28: 因明之法遮他爲論。言非覺性。不是翻顯
T1830_.43.0247b29: 心･心所性是覺性故許爲實我。此兼遮計。
T1830_.43.0247c01: 非必有執。合七比量破初計也　
T1830_.43.0247c02: 論。中離蘊我至無作受故　述曰。破僧佉等
T1830_.43.0247c03: 計也。量云。所計之我。應無作･受。蘊不攝
T1830_.43.0247c04: 故。如虚空等。文中但有宗及同喩。因如所
T1830_.43.0247c05: 標。故略不叙。文以一量破中計也。今助
T1830_.43.0247c06: 破云。所計之我。應非實我。蘊不攝故。如虚
T1830_.43.0247c07: 空等。此下准作一一應思　
T1830_.43.0247c08: 論。後倶非我至非實我故　述曰。破犢子
T1830_.43.0247c09: 等也。彼宗計我與所依蘊不即不離。然別
T1830_.43.0247c10: 有體。非常無常。如倶舍論二十九卷叙難
T1830_.43.0247c11: 依義。今解。依者依止。蘊上施設。不即離故。
T1830_.43.0247c12: 恐繁不述。量云。汝所執我。應非實我。因
T1830_.43.0247c13: 云。許依蘊立非即離蘊故。如瓶･盆等
T1830_.43.0247c14: 此中法言應非實我。簡別眞如。眞如依蘊
T1830_.43.0247c15: 亦不即離。然非實我故無不定。因中言許
T1830_.43.0247c16: 無隨一過。宗等次第准義釋文。彼計瓶等
T1830_.43.0247c17: 依於四塵蘊等而立。然與四塵不即不離。
T1830_.43.0247c18: 故以爲喩　
T1830_.43.0247c19: 論。又既不可説至是我非我　述曰。彼立五
T1830_.43.0247c20: 法藏。三世･無爲･及不可説。彼計此我非常
T1830_.43.0247c21: 無常。不可説是有爲無爲也。今者論主直
T1830_.43.0247c22: 以我非我而爲例也。應立量云。汝所執我。
T1830_.43.0247c23: 應不可説是我。許不可説是有爲無爲
T1830_.43.0247c24: 故。如龜毛等　以二比量破第三計。若破
T1830_.43.0247c25: 倶句。他宗亦説我非倶句。不可説是我非
T1830_.43.0247c26: 我故犯相符過。又無同喩。今破是我兼説
T1830_.43.0247c27: 非我。應定説是蘊。不應説非蘊。又量云。
T1830_.43.0247c28: 汝所執我。於我非我聚義亦應不可説。許
T1830_.43.0247c29: 不可説故。如有爲無爲義　今者文意不

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