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T1833_.43.0909a01:
T1833_.43.0909a02:

T1833_.43.0909a03:

本

T1833_.43.0909a04: 　沙門知周撰　
T1833_.43.0909a05: 論。恒依心起等者。有義難云。受等依心起
T1833_.43.0909a06: 受等名心所。心依受等生應名受等所。又
T1833_.43.0909a07: 受等四義具受等名心所。心亦四義具應名
T1833_.43.0909a08: 受等所。如疏以彼二三義簡。然疏中説應
T1833_.43.0909a09: 名心所此即不然。既以心王望受等説。
T1833_.43.0909a10: 如何仍説名作心所　詳曰。心所總名由
T1833_.43.0909a11: 依於他四義具立。疏以王･所總名相例。
T1833_.43.0909a12: 以心依他具四義故。不據別別受等爲
T1833_.43.0909a13: 難　問論既自云恒依心等名爲心所。心
T1833_.43.0909a14: 不依心如何難云應名心所　答云依於
T1833_.43.0909a15: 心顯依非己依非己故得心所名。心依亦
T1833_.43.0909a16: 爾何非心所。疏依理責。不爾心總。而受等
T1833_.43.0909a17: 別。別總不切。難不＊切也。今助一難。受等
T1833_.43.0909a18: 依心起。從依名心所。心依心所生應名
T1833_.43.0909a19: 心所。所餘難准此。此不違論。亦無別總不
T1833_.43.0909a20: 均之過　
T1833_.43.0909a21: 論。即諸心所所取別相者。問瑜伽但云作意
T1833_.43.0909a22: 了此所未了相。如何得知。所未了者是諸心
T1833_.43.0909a23: 所所取別相　答諸心所等所取別相。皆是
T1833_.43.0909a24: 心王所未了相。既言作意了此未了。明知餘
T1833_.43.0909a25: 所所取別相皆能了之　
T1833_.43.0909a26: 疏。顯揚十八有頌等者。按彼頌云。依多境
T1833_.43.0909a27: 了別各爲自業生。心法不應思。相似境轉
T1833_.43.0909a28: 故。論曰心所有法依止能縁多境八種識
T1833_.43.0909a29: 故。各各造作自業而起。依心而有故名心
T1833_.43.0909b01: 所有法。不應更思彼所縁境。由彼與識等
T1833_.43.0909b02: 縁轉故　釋曰。唯以一義立心所名。言等
T1833_.43.0909b03: 縁轉。顯彼心所亦縁總相　
T1833_.43.0909b04: 論。餘處復説至徳失等相者。中邊第一但云
T1833_.43.0909b05: 心所亦縁別相。瑜伽第三但説別境縁可樂
T1833_.43.0909b06: 等。而無亦字。二論合引故云亦能了可樂
T1833_.43.0909b07: 等　問心取總相。所通總別。云何得言同
T1833_.43.0909b08: 一所縁　答有義説同所縁總論此境。不
T1833_.43.0909b09: 言此境別相亦同。又心王･所取總別義總
T1833_.43.0909b10: 而爲四釋　一云心唯取總。心所唯別。諸
T1833_.43.0909b11: 論皆説識了總相。瑜伽但説心所了此所
T1833_.43.0909b12: 未了相。不言了總。此論雖云此表心所亦
T1833_.43.0909b13: 縁總相。釋論者意即不依之　二云心王唯
T1833_.43.0909b14: 取總相。所取總別。大論･中邊如論主釋。既
T1833_.43.0909b15: 有誠説理不可違　三云心所同前第二
T1833_.43.0909b16: 師説。心王亦縁總別二相。故下論云。受能領
T1833_.43.0909b17: 納順･違･中境。令心等起歡･戚･捨相。若也不
T1833_.43.0909b18: 了違･順･中境。如何能起歡･戚･捨相。解餘
T1833_.43.0909b19: 心所皆有令心取別相義。論中上下文有
T1833_.43.0909b20: 衆多。故知心王亦縁別相。大論等説皆約心
T1833_.43.0909b21: 王自力而説。設無心所自力不能取別相
T1833_.43.0909b22: 故。如王因臣能知別事。若不因者即不能
T1833_.43.0909b23: 知　四云心王同前第三師説。心所非。但
T1833_.43.0909b24: 縁自別相。如心能縁一切別相。諸相應法
T1833_.43.0909b25: 法爾同縁。唯境一事。不爾如何説令心等
T1833_.43.0909b26: 起歡･戚等。既説等言。故知心所別相皆取。
T1833_.43.0909b27: 雖有四解令依後説。諸相應法相望力齊。
T1833_.43.0909b28: 有縁･不縁不應理故。論説受等所取別
T1833_.43.0909b29: 者。且約自行所取者説。以實而言。由相應
T1833_.43.0909c01: 力互取所縁。皆不違理　問由相應力互
T1833_.43.0909c02: 取所縁。亦由相應行相互起。受等應起取
T1833_.43.0909c03: 像等行　解云心等境同相應力取。行相説
T1833_.43.0909c04: 別。受等不同　又釋由相應力能起諸行。
T1833_.43.0909c05: 受令心等起歡等故。且依勝説。但言令心。
T1833_.43.0909c06: 理實亦令受等明記　問既爾同聚心･心所
T1833_.43.0909c07: 行。行相皆同應成雜亂　答行相･境相兼
T1833_.43.0909c08: 正不同故不違理。第二卷云心･心取法行
T1833_.43.0909c09: 相各別。第三卷説勿觸等五能了別者。依
T1833_.43.0909c10: 正行説。並不相違　詳曰。今依第二。瑜伽･
T1833_.43.0909c11: 中邊･此唯識等文明具故。餘之三釋既無誠
T1833_.43.0909c12: 説。固難依准。不可凡情強會聖旨。下文自
T1833_.43.0909c13: 云受能領納順･違･中境。不言心取順･違
T1833_.43.0909c14: 境故。餘心所等言令心等。至文當會。又准
T1833_.43.0909c15: 何知據其正行。前第二三云。心･心所行相
T1833_.43.0909c16: 各別。勿觸等五能了別耶。本教無説。豈非
T1833_.43.0909c17: 意乎。請審詳諸。無惑後學　
T1833_.43.0909c18: 論領順境相至不苦不樂者。問身識一時領
T1833_.43.0909c19: 順･違境。何受相應　答傳有二釋。一云無
T1833_.43.0909c20: 有一時能領二境故隨一倶。二云即一時
T1833_.43.0909c21: 中能領二境境倶至故。隨其勝境但一受倶。
T1833_.43.0909c22: 如五倶意隨何境勝而受倶。故此亦應爾
T1833_.43.0909c23: 　問受有五受。何意合之　答喜･樂憂･苦
T1833_.43.0909c24: 歡･感相似。故合爲三　若爾何不言喜･憂
T1833_.43.0909c25: 捨　答以輕從重。以狹從寛。樂･苦通於
T1833_.43.0909c26: 多地識故　
T1833_.43.0909c27: 疏。對法至集色所依等者。按彼論云。集色
T1833_.43.0909c28: 所依建立身受。集無色所依建立心受　釋
T1833_.43.0909c29: 曰。身心皆以積集爲義。故色･無色皆云集
T1833_.43.0910a01: 也。從二所依得身心稱　問第六依七。七
T1833_.43.0910a02: 何名心無集義故　答刹那相續前後衆多
T1833_.43.0910a03: 得名積集。或據本識。或意根中通七･八識。
T1833_.43.0910a04: 故名集心　
T1833_.43.0910a05: 疏。受寛根狹者。如三受門。苦･樂二受含憂･
T1833_.43.0910a06: 喜故。而言根者即不如是。二十二根喜･樂･
T1833_.43.0910a07: 憂･苦各別立故。故寛狹異　
T1833_.43.0910a08: 疏。不倶起故非無漏攝者。問夫無漏心必有
T1833_.43.0910a09: 輕安。輕安調暢。倶時五識何得有苦　答相
T1833_.43.0910a10: 應之識調暢苦無。五非相應。有苦何失　
T1833_.43.0910a11: 疏。若互相顯隨其所應者。七色･命根據不生
T1833_.43.0910a12: 斷。以顯信等亦通見斷難。地前信等八見
T1833_.43.0910a13: 道已永不生故。信等縁縛斷顯七色･命不
T1833_.43.0910a14: 名見斷。能縛有故　
T1833_.43.0910a15: 疏。不可説六至無學身有故者。牒外所明。所
T1833_.43.0910a16: 明意云。無學學圓得名非斷。命在彼身非
T1833_.43.0910a17: 斷何失　
T1833_.43.0910a18: 疏。五根亦應爾等者。疏主質也。無學亦有色
T1833_.43.0910a19: 等五根。五根亦應通不斷攝。此既不爾彼何
T1833_.43.0910a20: 乃然　問非所斷者理有二義。一無學身中
T1833_.43.0910a21: 有漏性者。在無漏身名爲無漏。亦名非斷。
T1833_.43.0910a22: 二體無漏亦爲無漏。而非是斷。無學色根
T1833_.43.0910a23: 許非斷攝斯亦何過　答據體無漏乃順
T1833_.43.0910a24: 無漏名爲非斷。不依初義　問佛色･命根
T1833_.43.0910a25: 豈非無漏。云何八根不通非斷。答通三乘
T1833_.43.0910a26: 明故非非斷　
T1833_.43.0910a27: 論。又學無學非二爲三者。按瑜伽論五十七
T1833_.43.0910a28: 云。幾學學爲義　釋曰。二十二根中幾學等
T1833_.43.0910a29: 三。復以學等而爲境義　論答九學･無學･
T1833_.43.0910b01: 非學非無學。以三種爲義　釋曰。信等五
T1833_.43.0910b02: 根･意･喜･樂･捨還以學等三種爲義　一通
T1833_.43.0910b03: 三種非學非無學爲義　釋曰。一謂苦根。五
T1833_.43.0910b04: 識相應故不以學･無學爲義。准此故知三
T1833_.43.0910b05: 受通三　問苦等體漏。何名學･無學　答
T1833_.43.0910b06: 在學等身有所進向亦名學等。故六十六
T1833_.43.0910b07: 云。云何學法。謂預流等有學補特伽羅。若出
T1833_.43.0910b08: 世有爲法。若世間善法是名學法。何以故。依
T1833_.43.0910b09: 止此法於時時中精進修學戒等三學故。
T1833_.43.0910b10: 云何無學。謂阿羅漢諸漏已盡。若出世有爲
T1833_.43.0910b11: 法。若世間善法是名無學法。謂除先所説
T1833_.43.0910b12: 學･無學法。所餘預流乃至羅漢法。若墮一切
T1833_.43.0910b13: 異生所有諸法。當知是名非學非無學法
T1833_.43.0910b14: 　又對法第二云。求解脱者所有善法是學
T1833_.43.0910b15: 義。於諸學處已得究竟者所有善法是無
T1833_.43.0910b16: 學。謂諸異生所有三性法。及諸學者染汚無
T1833_.43.0910b17: 記諸無學者諸無記法。及無爲法。是非學非
T1833_.43.0910b18: 無學　對法通前言求解脱。瑜伽據勝説
T1833_.43.0910b19: 見道上。作論者意亦不相違　問無學身中
T1833_.43.0910b20: 世間之法。何義而亦名無漏耶　答據無
T1833_.43.0910b21: 煩惱。故六十六云。問羅漢世善以何因縁説
T1833_.43.0910b22: 名無漏。答墮三有故名有所攝。諸漏隨眠
T1833_.43.0910b23: 永解脱故説名無漏　
T1833_.43.0910b24: 疏。所餘不發惡行等者。彼論但云所餘是有
T1833_.43.0910b25: 覆無記不發惡行。身邊等言疏釋彼也　
T1833_.43.0910b26: 疏。五十八至准不發業者。按彼論云。倶生
T1833_.43.0910b27: 薩迦耶見唯無記性。數現行故。非極損惱
T1833_.43.0910b28: 自他處故。對法論云。餘無記者是發業餘。倶
T1833_.43.0910b29: 生身見既無記性。明餘中攝。不能發業。身
T1833_.43.0910c01: 見既然。邊見亦爾。定隨有故。故不論之　
T1833_.43.0910c02: 疏。意識爾時至不善無覆者。問若所引五
T1833_.43.0910c03: 識要與能引第六同性。如何五識三性容倶
T1833_.43.0910c04: 　答今此中意不得所引與能引意一向異
T1833_.43.0910c05: 性。非是必定令其同性。或順三性不倶師
T1833_.43.0910c06: 義　
T1833_.43.0910c07: 論。由無分別至有分別故者。疏中所釋意明
T1833_.43.0910c08: 約識迫悦等差。故成樂･喜･苦･憂等別。不
T1833_.43.0910c09: 障意識有無分別･輕微。唯動名爲苦･樂
T1833_.43.0910c10: 有不悟者而輒彈云。後師釋云。非但五識
T1833_.43.0910c11: 逼悦尤重無分別故。意中苦･樂亦無分別･及
T1833_.43.0910c12: 尤重故。如下論明。故應總云分別･尤重名
T1833_.43.0910c13: 爲憂･喜。無別･輕微名爲苦･樂　詳曰。尋
T1833_.43.0910c14: 前疏明。知後破非　
T1833_.43.0910c15: 論。不苦不樂至平等轉故者。問捨有違順。即
T1833_.43.0910c16: 成逼悦。何言平等　答有義。理實非無差
T1833_.43.0910c17: 別之義。相微隱故。故不開之　
T1833_.43.0910c18: 疏。瑜伽五十七未至十一根者。按彼論云。問
T1833_.43.0910c19: 未至地幾根可得。答十一　釋曰。謂信等五･
T1833_.43.0910c20: 三無漏根･及意･喜･捨　有云。除意取樂。理
T1833_.43.0910c21: 實應説有十二根。亦有意故。而不説者意
T1833_.43.0910c22: 根通顯八識自性。未至地中唯有第六故略
T1833_.43.0910c23: 不説　詳曰。今取前釋。夫有心所如有心
T1833_.43.0910c24: 王。若不云意恐疑有所而無王也。縱無其
T1833_.43.0910c25: 樂。理無妨故　問何不言有眼等及命
T1833_.43.0910c26: 答無託彼生故不説有　問但言十一云
T1833_.43.0910c27: 何得知喜八其數　答即彼論云。喜於彼
T1833_.43.0910c28: 有。何教爲證。答如世尊言。如是苾芻離
T1833_.43.0910c29: 生喜樂滋潤其身。周遍滋潤･遍流遍悦。無
T1833_.43.0911a01: 有少分不死不滿。如是名爲離生喜樂。
T1833_.43.0911a02: 此中初門説未至位。後門説根本位　釋
T1833_.43.0911a03: 曰。經中雙明未至･根本。離生喜樂滋潤其
T1833_.43.0911a04: 身。是初門也。周遍等下是後門也。故知十一
T1833_.43.0911a05: 喜是其一。顯揚･對法大同不録　問初根本
T1833_.43.0911a06: 定如何一受分成喜･樂　答如燈具辨。有
T1833_.43.0911a07: 義應前後起時差別故。謂若有時悦身不
T1833_.43.0911a08: 遍但名爲喜。乃時周遍説名爲樂　詳曰。
T1833_.43.0911a09: 此論自云悦身心故。辨喜･樂二既違所學
T1833_.43.0911a10: 故叵依也　問初二根本身心兩悦分成喜
T1833_.43.0911a11: 樂。雜受苦處逼迫身心應分憂苦　答如
T1833_.43.0911a12: 義燈云。違順差別。種有同別應釋此疑
T1833_.43.0911a13: 又解初二根本五識歡悦根動勇意分二。
T1833_.43.0911a14: 雜受五全意迫微。意憂故不成分二　
T1833_.43.0911a15: 論第三靜慮等者。問第三分本豈不悦根。根
T1833_.43.0911a16: 若悦者何不云乎　答前之二定當動勇故
T1833_.43.0911a17: 悦根方樂。故擧言之。第三安靜不唯對根
T1833_.43.0911a18: 方稱爲樂。故不言也。理實悦根逾於前矣
T1833_.43.0911a19: 疏。六十六有此中通論者。六十六中亦言傍
T1833_.43.0911a20: 生苦･憂相續。故彼論云。生那落迦諸有情
T1833_.43.0911a21: 類。異熟無間有異熟生苦･憂相續。如是若
T1833_.43.0911a22: 生一分餓鬼･及傍生中。當知亦爾　
T1833_.43.0911a23: 疏。五十七説與地獄同者。即彼論云。餘三現
T1833_.43.0911a24: 行故不成熟。種子故成熟。如生那落迦趣
T1833_.43.0911a25: 於一向苦。傍生･餓鬼當知亦爾。又六十六
T1833_.43.0911a26: 異熟無間等。亦三趣同。如前所引　
T1833_.43.0911a27: 疏。一根善不善等者。按彼論云。八唯善。善･
T1833_.43.0911a28: 不善･無記爲義。五善･不善･無記。善･不善･無
T1833_.43.0911a29: 記爲義。一善･不善。善･不善･無記爲義。五無
T1833_.43.0911b01: 記。無記爲義。二無記。善･不善･無記爲義
T1833_.43.0911b02: 釋曰八謂信等･及三無漏。五謂五受。除憂取
T1833_.43.0911b03: 意。一謂憂根。又五謂身･男･女･鼻･舌。一謂眼･
T1833_.43.0911b04: 耳。據表業説。命不相應故不言義　
T1833_.43.0911b05: 論。論説憂根非無記故至傍生亦爾者。有義
T1833_.43.0911b06: 今助前師救初難云。論隨轉理言善･不善。
T1833_.43.0911b07: 實通無記。救後難云。憂爲第八。捨爲第
T1833_.43.0911b08: 三。説憂定成依多分説。謂除生死餘位憂
T1833_.43.0911b09: 根恒相續故　詳曰。今助後師責前師曰。
T1833_.43.0911b10: 論據何事須隨少意。又復主捨何擯不取。
T1833_.43.0911b11: 豈不主意而相例乎。又餘七成不據多分。
T1833_.43.0911b12: 何獨憂根約多分耶。故救未可　
T1833_.43.0911b13: 疏。八根現種皆成就者。問命根依彼第八種
T1833_.43.0911b14: 立。如何言八皆現種成　答現八名命。八
T1833_.43.0911b15: 種名根。合云命根故通種･現　
T1833_.43.0911b16: 疏。爲純苦映等者。按彼論云。若那落迦等
T1833_.43.0911b17: 中他所映 &T007582;

。不苦不樂受與純苦無雜受
T1833_.43.0911b18: 倶時而轉。當知此受被映 &T007582;

故難可了知。
T1833_.43.0911b19: 如那落迦等中一向苦受倶轉　釋曰。等言
T1833_.43.0911b20: 等彼純苦鬼畜。彼中頼耶雖有捨受。爲餘
T1833_.43.0911b21: 識中苦受猛盛。映 &T007582;

不現故言苦受。一向苦
T1833_.43.0911b22: 受據容受言。略不云捨　
T1833_.43.0911b23: 論。無異熟樂名純苦者。此釋伏難。伏難意
T1833_.43.0911b24: 云。有等流樂何名純苦。故今答云。望無異
T1833_.43.0911b25: 熟得純苦名　
T1833_.43.0911b26: 疏。故瑜伽五十九説彼五十八等者。顯五十
T1833_.43.0911b27: 九會五十八。言意中嗔憂相應者。依隨轉
T1833_.43.0911b28: 等。按五十八云。又十煩惱七唯意地。貪･恚･
T1833_.43.0911b29: 無明亦通五識。又於欲界貪。樂･喜･捨相應。
T1833_.43.0911c01: 恚苦･憂･捨相應　釋曰。苦據五識。憂唯第
T1833_.43.0911c02: 六。捨通六識。又五十九云。若任運生一切煩
T1833_.43.0911c03: 惱。皆於三受現行可得。是故通一切識身
T1833_.43.0911c04: 者。與一切根相應。不通一切識身者。與
T1833_.43.0911c05: 意地一切根相應。不任運生一切煩惱。隨
T1833_.43.0911c06: 其所應諸根相應。先辨煩惱諸根相應。但
T1833_.43.0911c07: 約麁相道理建立。令初行者解無亂故。今
T1833_.43.0911c08: 約巨細道理建立。令久行者了自他身種
T1833_.43.0911c09: 種行解差別轉故。廣作其法大同此論第
T1833_.43.0911c10: 六所明。故不録也。疏指此文云五十八説
T1833_.43.0911c11: 依隨轉･及麁相也　
T1833_.43.0911c12: 疏。六十六説地獄亦有食者。按彼論云。若
T1833_.43.0911c13: 麁段食於欲界五趣中皆現可得。此於一分
T1833_.43.0911c14: 各別那落迦。非大那落迦　問文既明簡。許
T1833_.43.0911c15: 之何失　答五十七云。那落迦中無有段
T1833_.43.0911c16: 食。定地諸天亦復如是。諸那落迦多由先業
T1833_.43.0911c17: 力所任持而得久住。雖有廣大諸根大種
T1833_.43.0911c18: 損害因縁。而不能死。然彼亦有諸微細風
T1833_.43.0911c19: 隨入身分。以之爲食。難可了知是故不
T1833_.43.0911c20: 説。此文既云諸那落迦。故知後文而假説也。
T1833_.43.0911c21: 不爾前後豈魚肉乎。言風等食假説應知｣
T1833_.43.0911c22: 疏。謂大衆部諸識並生等者。由識並生故。
T1833_.43.0911c23: 異熟後五識苦意憂得之相續。餘准可知
T1833_.43.0911c24: 疏卷第六
T1833_.43.0911c25: 疏。總歡教興者。論云今應廣説是勸之辭。
T1833_.43.0911c26: 有疏言顯。顯･勸倶得　問論既自述。云何自
T1833_.43.0911c27: 勸　答假興賓主。或自奬發　
T1833_.43.0911c28: 論。如契經至四是遍行者。有義初起盡經及此
T1833_.43.0911c29: 所引。皆云乃至廣説。廣説何事。由此誠證
T1833_.43.0912a01: 明知心王亦縁別相。不爾如何心王由思取
T1833_.43.0912a02: 正因等。由此定説亦縁別相。而無心所自
T1833_.43.0912a03: 不能縁。故諸論説但縁總相。心所縁別。准
T1833_.43.0912a04: 此應知有等言故者　詳曰。經示方隅。擧
T1833_.43.0912a05: 眼識生不言餘識故云乃至。或論略引置
T1833_.43.0912a06: 乃至言。故顯揚論第一亦引此經云如是應
T1833_.43.0912a07: 知乃至身識。此中差別者。謂各依自根各
T1833_.43.0912a08: 縁自境。各別了別一切。應引如前二經。非
T1833_.43.0912a09: 乃至言顯王縁別。又相有彼邪正及倶。故
T1833_.43.0912a10: 等言等。故論自云無心起位無此隨一。故
T1833_.43.0912a11: 知等言不表心王而亦取別。取別前後便
T1833_.43.0912a12: 爲河漢。又心起時未曾無所。何得據無
T1833_.43.0912a13: 心取説總。若無心所總亦不縁。何但別
T1833_.43.0912a14: 相。順理教者。王取總相可爲善談。邪正
T1833_.43.0912a15: 等者即總相也　
T1833_.43.0912a16: 論。此等聖教成證非一者。按瑜伽論五十五。
T1833_.43.0912a17: 亦説此名遍行也。即彼論云。問諸識生時
T1833_.43.0912a18: 與幾遍行心法倶起。答五。謂作意等　
T1833_.43.0912a19: 論。理謂至必有思等者。問何以得知。觸謂三
T1833_.43.0912a20: 和。乃至思者令心造作　答按瑜伽論五
T1833_.43.0912a21: 十五云。作意云何謂能引發心法。觸云何謂
T1833_.43.0912a22: 三和合故能攝受義。受云何謂三和合故能
T1833_.43.0912a23: 領納義。想云何謂三和合故施設所縁假合
T1833_.43.0912a24: 而取。思云何謂三和合故令心造作。於所縁
T1833_.43.0912a25: 境與隨領納和合乖離　
T1833_.43.0912a26: 疏。顯楊第一引證説有者。證有遍行。即彼
T1833_.43.0912a27: 論云。如經中説。苦於此作意等。又説由彼
T1833_.43.0912a28: 所生作意正起。如是所生眼等識生。如經
T1833_.43.0912a29: 説有六觸身。又説眼･色爲縁能起眼識。如
T1833_.43.0912b01: 是三法聚集合故能有所觸。又説觸爲受
T1833_.43.0912b02: 縁。如經説有六受身。又説受爲愛縁。如
T1833_.43.0912b03: 經説有六想身。又説如其所想而起言議
T1833_.43.0912b04: 如經説有六思身。又説當知我今六觸處。
T1833_.43.0912b05: 即前世思所造故業　
T1833_.43.0912b06: 論。次別境等者。瑜伽五十五･顯揚第一明五
T1833_.43.0912b07: 體業。與此大同。故不録也　然顯揚論引
T1833_.43.0912b08: 經爲證。此論所無。故引之云。如經説欲
T1833_.43.0912b09: 爲一切諸法根本。如經説我等今者心生
T1833_.43.0912b10: 勝解。是内六處必定無我　釋曰。以無我觀
T1833_.43.0912b11: 縁無我境而生勝解定知六處皆無我故
T1833_.43.0912b12: 　如經説諸念與隨念。別念念及憶。不忘
T1833_.43.0912b13: 不失法。心明記爲性　釋曰。追憶曾境名
T1833_.43.0912b14: 爲隨念。憶別別境名爲別念。或初總相念。
T1833_.43.0912b15: 後別相念。憶不忘等念之別名　如經説諸
T1833_.43.0912b16: 令心住與等住。安住近住及定住。不亂不
T1833_.43.0912b17: 散攝寂止。等持心住一縁性　釋曰。繋心
T1833_.43.0912b18: 住内不外馳散名令心住。挫制其心漸細
T1833_.43.0912b19: 異前遍攝令住名與等住。然爲失念於外
T1833_.43.0912b20: 散動復還撿攝而住内境名爲安住。先親
T1833_.43.0912b21: 近念住即由此念。數數作意内住其心。不
T1833_.43.0912b22: 令此心遠住於外名爲近住。五塵等相令
T1833_.43.0912b23: 心散亂。先於彼相爲過患相。相増上力挫
T1833_.43.0912b24: 折其心。不令流蕩名爲定住。欲恚害等令
T1833_.43.0912b25: 心擾動。故先於彼爲過患想。想之力故。故
T1833_.43.0912b26: 於尋思諸隨惑等。正直其心而不流逸名
T1833_.43.0912b27: 爲不亂。由極寂靜故心不散。即正攝持名
T1833_.43.0912b28: 攝寂止。平等持心名爲等持。明前諸心悉
T1833_.43.0912b29: 於一境繋心令住名住所縁　如經説簡
T1833_.43.0912c01: 擇諸法最極簡擇･極簡擇法遍了･近了･點
T1833_.43.0912c02: 了･通達･審察･聽敏･覺･明･惠行･毘鉢舍那
T1833_.43.0912c03: 　釋曰能正思擇彼淨所縁･善巧所縁･或二
T1833_.43.0912c04: 所縁名簡擇法　於前三境而簡擇彼眞
T1833_.43.0912c05: 如實性名最極擇　謂於苦諦及差別苦
T1833_.43.0912c06: 相簡擇契經諸苦體性名極簡擇法　於
T1833_.43.0912c07: 所縁境周遍尋思名爲遍了　於前遍了所
T1833_.43.0912c08: 縁之境委細推求漸眞漸近名近了也　了
T1833_.43.0912c09: 心･心法名點了也　知心･心法所縁之事
T1833_.43.0912c10: 名爲通達　謂能定取盡其所有名爲審
T1833_.43.0912c11: 察　先後漸次於彼義中無忘失故名爲
T1833_.43.0912c12: 聰叡　堪能簡擇倶生之惠名之爲覺　習
T1833_.43.0912c13: 所得惠名之爲明　謂能披誦･問論･決擇。
T1833_.43.0912c14: 而於其義轉増明了故名惠行　毘鉢舍那
T1833_.43.0912c15: 此翻爲觀。如大論中具廣釋也　
T1833_.43.0912c16: 疏。若言如愛至爲諸法本者。牒彼外難生
T1833_.43.0912c17: 起下文。外難意云。汝既以愛例欲非遍。如
T1833_.43.0912c18: 何經説欲爲本　
T1833_.43.0912c19: 論。此應復待餘便有無窮失者。有義論下釋
T1833_.43.0912c20: 念令心明記。彼宗亦云能明記者。約心等
T1833_.43.0912c21: 故。所明記者即諸法故。若由此故心等明記。
T1833_.43.0912c22: 此應復待餘。便有無窮失。樂論宗者應善
T1833_.43.0912c23: 思擇　詳曰。彼勝發起本是作意根之業用
T1833_.43.0912c24: 故。然復待餘勝解有喩故無窮失。我宗明記
T1833_.43.0912c25: 非心本業。故雖待餘念無其類。無無窮失｣
T1833_.43.0912c26: 疏。心許前有體上更立用等者。問心體立用
T1833_.43.0912c27: 自許非他。何得爲證　答前已廣成。爲證
T1833_.43.0912c28: 無失　
T1833_.43.0912c29: 論。根力覺支至非即心者。問破何計耶。若
T1833_.43.0913a01: 破本師本師心所皆體是心。惠等同喩所立
T1833_.43.0913a02: 不成。若破末計有相扶失。未許心所離心
T1833_.43.0913a03: 有故　答准疏所明破末計中立三四等
T1833_.43.0913a04: 心所之師。惠等依思非即心故。喩無其過。
T1833_.43.0913a05: 有義但破本計。然喩無過。前來成立惠等
T1833_.43.0913a06: 別有故得爲喩。又解彼宗以經爲量。説定
T1833_.43.0913a07: 即心餘別有體　詳曰。前雖屡言惠等心所。
T1833_.43.0913a08: 而未成立離心有體。何非喩過。又未見
T1833_.43.0913a09: 教經部師中唯不立定許餘心所。二釋倶
T1833_.43.0913a10: 難。故依疏善　
T1833_.43.0913a11: 論。如是至三十一句者。總別之言傳有二釋。
T1833_.43.0913a12: 一云二二至五名之爲總。一一別起説名
T1833_.43.0913a13: 爲別。二云起一至四名之爲別。合起五種
T1833_.43.0913a14: 説名爲總　詳曰。後解爲正　問且合縁者。
T1833_.43.0913a15: 境二或四。豈不違彼同聚心法一所縁耶
T1833_.43.0913a16: 答本質境一。對能縁者。義分四等名所樂
T1833_.43.0913a17: 等。理固無違。且如一境。謂欲觀察即名所
T1833_.43.0913a18: 樂。勝解印持即名決定。念明記時即名曾
T1833_.43.0913a19: 習。定注惠擇即名所觀。由斯同聚心法境一｣
T1833_.43.0913a20: 疏。此師以天眼耳通是意識相應惠等者。准
T1833_.43.0913a21: 此師意非但二通。即成事智亦非五識相
T1833_.43.0913a22: 應之惠。因果五識皆無惠也。或但因無。果
T1833_.43.0913a23: 位許有。是故後師以佛五識成事智難。後
T1833_.43.0913a24: 釋理優　
T1833_.43.0913a25: 論。遮等引故至故客有定者。定差別者而有
T1833_.43.0913a26: 多種。如燈具辨。更有同異。如瑜伽抄　
T1833_.43.0913a27: 疏。佛地論説除漏盡通等者。按彼論第三云。
T1833_.43.0913a28: 如是其餘靜慮解脱無諍願智通無礙等。多
T1833_.43.0913a29: 分攝在妙觀察智。神境智通多分攝在成所
T1833_.43.0913b01: 作智。漏盡智通･漏盡智力。若説漏盡相續中
T1833_.43.0913b02: 有四智所攝。若説彼縁漏盡涅槃。多分攝
T1833_.43.0913b03: 在大圓鏡智･平等性智　釋曰。妙觀察智作
T1833_.43.0913b04: 用強勝攝多功徳。神境智通縁外塵發。有
T1833_.43.0913b05: 同五識多在成事　相續者身　在漏盡
T1833_.43.0913b06: 身名爲漏盡。故四智收　若縁漏盡涅槃
T1833_.43.0913b07: 法故名爲漏盡。故平･鏡攝　二縁眞強。又
T1833_.43.0913b08: 得二智具涅槃故。疏所引文撿者誤也。應
T1833_.43.0913b09: 依今叙　
T1833_.43.0913b10: 論第六　
T1833_.43.0913b11: 論。善謂信漸等者。問此善等法爲論自施。
T1833_.43.0913b12: 爲論經説　答本經所明。後論引釋。故顯揚
T1833_.43.0913b13: 第一引經證云。如契經説。於如來所起堅
T1833_.43.0913b14: 固信。慚於所慚。愧於所愧。無貪瞋癡三種
T1833_.43.0913b15: 善根。起精進住。有勢勤等適悦於意身及
T1833_.43.0913b16: 心安。所有無量善法生起。一切皆依不放逸
T1833_.43.0913b17: 相。又除貪憂心依止捨由不害故。知彼聰
T1833_.43.0913b18: 叡　
T1833_.43.0913b19: 疏。此約立依至理須相合者。三根･精進頌隣
T1833_.43.0913b20: 次言名爲合説。四倶爲依立捨等故。不爾
T1833_.43.0913b21: 不悟四皆爲依。名理須合
T1833_.43.0913b22: 疏。除無癡者。彼説無癡以惠爲性。非自性
T1833_.43.0913b23: 善。所以但十　
T1833_.43.0913b24: 疏。正理論師説有十二等者。即彼論云。頌説
T1833_.43.0913b25: 及言兼攝欣･厭。厭謂厭背。如縁苦･集。欣
T1833_.43.0913b26: 謂欣向。如縁滅･道。此二互起必於一心
T1833_.43.0913b27: 不得倶生。雖唯是善非遍善心。故善大地
T1833_.43.0913b28: 法中不別標顯　
T1833_.43.0913b29: 疏。婆沙別説有欣厭者。彼二十八云。有別
T1833_.43.0913c01: 法名厭。非惠非無貪。是心所法與心相應。
T1833_.43.0913c02: 有別法名欣。非欲非無嗔。是心所法與心
T1833_.43.0913c03: 相應。然見道説苦･集忍智名爲能厭。滅道
T1833_.43.0913c04: 忍智名能欣者。由彼忍智厭･欣相應名能
T1833_.43.0913c05: 欣厭。忍智實非欣･厭自性　
T1833_.43.0913c06: 論。唯善者。亦遮經部信･精進二通三性故。
T1833_.43.0913c07: 故成實論信品中云。信通三性。精進亦爾
T1833_.43.0913c08: 疏。是境第七者。問既爲信依何非依七　
T1833_.43.0913c09: 答雖信依起。然信所縁。名境第七　
T1833_.43.0913c10: 論。樂善爲業者。按顯揚第一。信業有五云。
T1833_.43.0913c11: 斷不信障爲業。能得菩提資糧圓滿爲業。
T1833_.43.0913c12: 利益自他爲業。能趣善道爲業。増長淨
T1833_.43.0913c13: 信爲業。後之四種此樂善攝。爲樂於善方
T1833_.43.0913c14: 起四故　
T1833_.43.0913c15: 疏。即是論中堅固信者。即攝大乘第七頌云。
T1833_.43.0913c16: 清淨増上力堅固心勝進。名菩薩初修無數
T1833_.43.0913c17: 三大劫。又按瑜伽五十七云。問世尊依何
T1833_.43.0913c18: 根處説如是言。於如來所淨信深固根生
T1833_.43.0913c19: 建立。一切世間若諸沙門。若婆羅門。若天魔･
T1833_.43.0913c20: 梵。無有如法能引 &T007582;

T1833_.43.0920a16:

成唯識論演祕卷第五

本終

T1833_.43.0920a17:
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T1833_.43.0920a19:

T1833_.43.0920a20:

成唯識論演祕卷第五

末

T1833_.43.0920a21: 論。三邪見等者。謗因果等。瑜伽第七･五十
T1833_.43.0920a22: 五･五十八･對法第一互有不同。如瑜伽鈔
T1833_.43.0920a23: 會　問五十八云。邪見者一切倒見皆名邪
T1833_.43.0920a24: 見。當知此見略有二種。除邪見外餘四。一
T1833_.43.0920a25: 切皆名増益邪見。謗因及謗果等所有諸
T1833_.43.0920a26: 見皆名損減。對法第一云。四是増益。於所
T1833_.43.0920a27: 知境増益自性･及差別故。即邪見外餘之四
T1833_.43.0920a28: 見。一多分是損減見。一多分者由邪分別不
T1833_.43.0920a29: 必損減故。一言全損。一云多分。何乃乖角
T1833_.43.0920b01: 　答五十八中偏指謗因果等邪見云皆
T1833_.43.0920b02: 損減。對法通説一切邪見。故云多分。如計
T1833_.43.0920b03: 釋梵常恒不易爲物等因。非損減故對望
T1833_.43.0920b04: 不同故無有失。更有異同。如二論鈔會
T1833_.43.0920b05: 論。無二因論者。依宿住計如疏所明　依
T1833_.43.0920b06: 尋･伺者按婆沙云。二由尋･伺虚妄推求
T1833_.43.0920b07: 今身所更既皆能憶。前身若有彼所更事今
T1833_.43.0920b08: 亦應憶。既不能憶故知彼無。餘如章辨
T1833_.43.0920b09: 問既曰宿通何不能憶出心前事　答外
T1833_.43.0920b10: 道極知不逾八十。彼入時心望後出心隔
T1833_.43.0920b11: 五百劫故不能憶。中五百劫而無心故復
T1833_.43.0920b12: 何所憶。由此猶執生　問彼心雖無色身是
T1833_.43.0920b13: 有。豈不見耶。若云不見。便違宿住憶八
T1833_.43.0920b14: 事義。若許見者因彼身生。此何無因　答
T1833_.43.0920b15: 雖見色身不知彼身有之所因。以見不
T1833_.43.0920b16: 踰五百劫故。既彼身有不見因生。所以今
T1833_.43.0920b17: 身不以所見。即身而起　有惑者云。宿命･
T1833_.43.0920b18: 尋伺皆不能憶無想沒後出心前事。名二
T1833_.43.0920b19: 無因。此由見疏答問之中而以二義。唯約
T1833_.43.0920b20: 無想以答前難。因致斯迷。學者應知
T1833_.43.0920b21: 論。或計自在等者。問此等邪見及我我所見
T1833_.43.0920b22: 戒二取。皆非六十二見所攝。豈不違經。故
T1833_.43.0920b23: 阿含經云。諸有沙門･婆羅門等本見･末見無
T1833_.43.0920b24: 數種種隨意所説盡入六十二見。盡是不
T1833_.43.0920b25: 過。猶如巧捕魚師以細目網覆小水上。當
T1833_.43.0920b26: 知池中水性之類皆入網内無逃避處
T1833_.43.0920b27: 答有義解云。理實別迷四諦邪見。隨應攝
T1833_.43.0920b28: 入全常等中。然今此論於邊見中説全常
T1833_.43.0920b29: 等。故全常等不攝邪見。由此應知但邊見
T1833_.43.0920c01: 者全常等攝。非全常等皆邊見攝。四諦邪
T1833_.43.0920c02: 見在全常等。非邊見故　詳曰。釋猶未
T1833_.43.0920c03: 盡。理亦難詳。經云本末無數之見。入六十
T1833_.43.0920c04: 二。豈我我所見戒取等而非邪見。是何不
T1833_.43.0920c05: 明。又云。此論於邊見中説全常等。此亦不
T1833_.43.0920c06: 然。觀彼經中。四遍常等亦依邊見。何得唯
T1833_.43.0920c07: 斷論依邊説。今爲二釋　一云六十二外餘
T1833_.43.0920c08: 邊邪見依前後際。以六十二而起執者。亦
T1833_.43.0920c09: 皆攝入六十二中。如四全常。經等但約依
T1833_.43.0920c10: 定等起。亦有不依等至起執。雖依尋伺
T1833_.43.0920c11: 復多差別。此等皆入四全常中。餘准此知。
T1833_.43.0920c12: 經據此理名攝餘見。此即少分一切之義。
T1833_.43.0920c13: 亦如四諦攝一切法。苦稱衆苦。餘諦亦然。
T1833_.43.0920c14: 言攝餘見。亦據同類相攝説也　二依品
T1833_.43.0920c15: 類以輕從重名攝一切。餘見是彼六十二
T1833_.43.0920c16: 見見類同故。同類見中復有同異。我見即是
T1833_.43.0920c17: 邊見之類。邊依起故。邪見計彼自在常。等常
T1833_.43.0920c18: 邊之類。雖非我後而計。於常常相似故。餘
T1833_.43.0920c19: 准可知　二取隨執何見法等即是彼類。
T1833_.43.0920c20: 由此二取及我我所。應皆攝入六十二中。
T1833_.43.0920c21: 亦如五見總名邪見。邪見類故。又輕從重
T1833_.43.0920c22: 如言王臣。臣亦名王。經作法中但據重説｣
T1833_.43.0920c23: 疏。既無邊見中攝諦斷文者。五十八中而有
T1833_.43.0920c24: 文説。但撿文者而疎略故致有斯斷。故彼
T1833_.43.0920c25: 論云。即用如是薩迦耶見以爲依止。於五
T1833_.43.0920c26: 趣蘊見我斷常。故邊執見亦迷於苦
T1833_.43.0920c27: 論。四見取等者。然准有宗但執劣法以爲
T1833_.43.0920c28: 勝者。即名見取不唯執見及同時蘊。故倶

Footnote:

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