SAT DB

T1585_.31.0054a01:
T1585_.31.0054a02:
T1585_.31.0054a03: 成唯識論卷第十
T1585_.31.0054a04:   護法等菩薩造
T1585_.31.0054a05:   ＊三藏法師玄奘奉　　詔譯
T1585_.31.0054a06: 此十一障二障所攝。煩惱障中見所斷種於
T1585_.31.0054a07: 極喜地見道初斷。彼障現起地前已伏。修所
T1585_.31.0054a08: 斷種金剛喩定現在前時一切頓斷。彼障現起
T1585_.31.0054a09: 地前漸伏。初地以上能頓伏盡令永不行如
T1585_.31.0054a10: 阿羅漢。由故意力前七地中雖暫現起而
T1585_.31.0054a11: 不爲失。八地以上畢竟不行。所知障中見
T1585_.31.0054a12: 所斷種於極喜地見道初斷。彼障現起地前
T1585_.31.0054a13: 已伏。修所斷種於十地中漸次斷滅金剛喩
T1585_.31.0054a14: 定現在前時方永斷盡。彼障現起地前漸伏
T1585_.31.0054a15: 乃至十地方永伏盡。八地以上六識倶者不
T1585_.31.0054a16: 復現行。無漏觀心及果相續能違彼故。第七
T1585_.31.0054a17: 倶者猶可現行。法空智果起位方伏。前五轉
T1585_.31.0054a18: 識設未轉依無漏伏故障不現起。雖於修
T1585_.31.0054a19: 道十地位中皆不斷滅煩惱障種而彼麁重
T1585_.31.0054a20: 亦漸斷滅。由斯故説二障麁重一一皆有三
T1585_.31.0054a21: 位斷義。雖諸位中皆斷麁重而三位顯。是
T1585_.31.0054a22: 故偏説。斷二障種漸頓云何。第七識倶煩惱
T1585_.31.0054a23: 障種三乘將得無學果。時一刹那中三界頓
T1585_.31.0054a24: 斷。所知障種將成佛時一刹那中一切頓
T1585_.31.0054a25: 斷。任運内起無麁細故。餘六識倶煩惱障種
T1585_.31.0054a26: 見所斷者三乘見位眞見道中一切頓斷。修
T1585_.31.0054a27: 所斷者隨其所應一類二乘三界九地一一
T1585_.31.0054a28: 漸次九品別斷。一類二乘三界九地合爲一
T1585_.31.0054a29: 聚九品別斷。菩薩要起金剛喩定一刹那中
T1585_.31.0054b01: 三界頓斷。所知障種初地初心頓斷一切見
T1585_.31.0054b02: 所斷者。修所斷者後於十地修道位中漸次
T1585_.31.0054b03: 而斷。乃至正起金剛喩定一刹那中方皆斷
T1585_.31.0054b04: 盡。通縁内外麁細境生品類差別有衆多
T1585_.31.0054b05: 故。二乘根鈍漸斷障時必各別起無間解
T1585_.31.0054b06: 脱。加行勝進或別或總。菩薩利根漸斷障位。
T1585_.31.0054b07: 非要別起無間解脱刹那刹那能斷證故。加
T1585_.31.0054b08: 行等四刹那刹那前後相望皆容具有
T1585_.31.0054b09: 十眞如者。一遍行眞如。謂此眞如二空所顯
T1585_.31.0054b10: 無有一法而不在故。二最勝眞如。謂此眞
T1585_.31.0054b11: 如具無邊徳於一切法最爲勝故。三勝流
T1585_.31.0054b12: 眞如。謂此眞如所流教法於餘教法極爲
T1585_.31.0054b13: 勝故。四無攝受眞如。謂此眞如無所繋屬。
T1585_.31.0054b14: 非我執等所依取故。五類無別眞如。謂此眞
T1585_.31.0054b15: 如類無差別。非如眼等類有異故。六無染
T1585_.31.0054b16: 淨眞如。謂此眞如本性無染亦不可説後
T1585_.31.0054b17: 方淨故。七法無別眞如。謂此眞如雖多教法
T1585_.31.0054b18: 種種安立而無異故。八不増減眞如。謂此眞
T1585_.31.0054b19: 如離増減執。不隨淨染有増減故。即此亦
T1585_.31.0054b20: 名相土自在所依眞如。謂若證得此眞如
T1585_.31.0054b21: 已現相現土倶自在故。九智自在所依眞
T1585_.31.0054b22: 如。謂若證得此眞如已於無礙解得自在
T1585_.31.0054b23: 故。十業自在等所依眞如。謂若證得此眞如
T1585_.31.0054b24: 已普於一切神通作業總持定門皆自在故。
T1585_.31.0054b25: 雖眞如性實無差別而隨勝徳假立十種。
T1585_.31.0054b26: 雖初地中已達一切而能證行猶未圓滿。
T1585_.31.0054b27: 爲令圓滿後後建立
T1585_.31.0054b28: 如是菩薩於十地中勇猛修行十種勝行
T1585_.31.0054b29: 斷十重障證十眞如於二轉依便能證得。
T1585_.31.0054c01: 轉依位別略有六種。一損力益能轉。謂初
T1585_.31.0054c02: 二位。由習勝解及慚愧故損本識中染種
T1585_.31.0054c03: 勢力益本識内淨種功能。雖未斷障種實
T1585_.31.0054c04: 證轉依而漸伏現行亦名爲轉。二通達轉
T1585_.31.0054c05: 謂通達位。由見道力通達眞如斷分別生
T1585_.31.0054c06: 二障麁重證得一分眞實轉依。三修習轉。謂
T1585_.31.0054c07: 修習位。由數修習十地行故漸斷倶生二
T1585_.31.0054c08: 障麁重漸次證得眞實轉依。攝大乘中説通
T1585_.31.0054c09: 達轉在前六地有無相觀通達眞俗間雜現
T1585_.31.0054c10: 前令眞非眞現不現故。説修習轉在後四
T1585_.31.0054c11: 地純無相觀長時現前勇猛修習斷餘麁重
T1585_.31.0054c12: 多令非眞不顯現故。四果圓滿轉。謂究竟
T1585_.31.0054c13: 位。由三大劫阿僧企耶修集無邊難行勝
T1585_.31.0054c14: 行金剛喩定現在前時永斷本來一切麁
T1585_.31.0054c15: 重頓證佛果圓滿轉依。窮未來際利樂無
T1585_.31.0054c16: 盡。五下劣轉。謂二乘位。專求自利厭苦欣
T1585_.31.0054c17: 寂唯能通達生空眞如斷煩惱種證眞擇
T1585_.31.0054c18: 滅無勝堪能名下劣轉。六廣大轉。謂大乘
T1585_.31.0054c19: 位。爲利他故趣大菩提生死涅槃倶無欣
T1585_.31.0054c20: 厭具能通達二空眞如雙斷所知煩惱障種
T1585_.31.0054c21: 頓證無上菩提涅槃有勝堪能名廣大轉。
T1585_.31.0054c22: 此中意説廣大轉依捨二麁重而證得故。」
T1585_.31.0054c23: 轉依義別略有四種。一能轉道。此復有二。
T1585_.31.0054c24: 一能伏道。謂伏二障隨眠勢力令不引
T1585_.31.0054c25: 起二障現行。此通有漏無漏二道加行根本
T1585_.31.0054c26: 後得三智隨其所應漸頓伏彼。二能斷道。
T1585_.31.0054c27: 謂能永斷二障隨眠。此道定非有漏加行。有
T1585_.31.0054c28: 漏曾習。相執所引未泯相故。加行趣求所
T1585_.31.0054c29: 證所引未成辦故。有義根本無分別智親
T1585_.31.0055a01: 證二空所顯眞理。無境相故能斷隨眠。後
T1585_.31.0055a02: 得不然故非斷道。有義後得無分別智雖
T1585_.31.0055a03: 不親證二空眞理無力能斷迷理隨眠。而
T1585_.31.0055a04: 於安立非安立相明了現前無倒證故亦能
T1585_.31.0055a05: 永斷迷事隨眠。故瑜伽説修道位中有出世
T1585_.31.0055a06: 斷道世出世斷道。無純世間道能永害隨眠。
T1585_.31.0055a07: 是曾習故相執引故。由斯理趣諸見所斷及
T1585_.31.0055a08: 修所斷迷理隨眠唯有根本無分別智親證
T1585_.31.0055a09: 理故能正斷彼。餘修所斷迷事隨眠根本後
T1585_.31.0055a10: 得倶能正斷。二所轉依。此復有二。一持種依。
T1585_.31.0055a11: 謂本識。由此能持染淨法種與染淨法倶
T1585_.31.0055a12: 爲所依。聖道轉令捨染得淨。餘依他起性
T1585_.31.0055a13: 雖亦是依而不能持種故此不説。二迷悟
T1585_.31.0055a14: 依。謂眞如。由此能作迷悟根本諸染淨法
T1585_.31.0055a15: 依之得生。聖道轉令捨染得淨。餘雖亦
T1585_.31.0055a16: 作迷悟法依而非根本故此不説。三所轉
T1585_.31.0055a17: 捨。此復有二。一所斷捨。謂二障種。眞無間
T1585_.31.0055a18: 道現在前時障治相違彼便斷滅永不成就。
T1585_.31.0055a19: 説之爲捨。彼種斷故不復現行妄執我法。
T1585_.31.0055a20: 所執我法不對妄情。亦説爲捨。由此名捨
T1585_.31.0055a21: 遍計所執。二所棄捨。謂餘有漏劣無漏種。金
T1585_.31.0055a22: 剛喩定現在前時引極圓明純淨本識。非彼
T1585_.31.0055a23: 依故皆永棄捨。彼種捨已現有漏法及劣無
T1585_.31.0055a24: 漏畢竟不生。既永不生亦説爲捨。由此名
T1585_.31.0055a25: 捨生死劣法。有義所餘有漏法種及劣無漏
T1585_.31.0055a26: 金剛喩定現在前時皆已棄捨。與二障種倶
T1585_.31.0055a27: 時捨故。有義爾時猶未捨彼。與無間道不
T1585_.31.0055a28: 相違故。菩薩應無生死法故。此位應無所
T1585_.31.0055a29: 熏識故。住無間道應名佛故。後解脱道應
T1585_.31.0055b01: 無用故。由此應知。餘有漏等解脱道起方
T1585_.31.0055b02: 棄捨之。第八淨識非彼依故。四所轉得。此
T1585_.31.0055b03: 復有二。一所顯得。謂大涅槃。此雖本來自
T1585_.31.0055b04: 性清淨而由客障覆令不顯眞聖道生斷
T1585_.31.0055b05: 彼障故令其相顯名得涅槃。此依眞如離
T1585_.31.0055b06: 障施設。故體即是清淨法界
T1585_.31.0055b07: 涅槃義別略有四種。一本來自性清淨涅槃。
T1585_.31.0055b08: 謂一切法相眞如理。雖有＊客染而本性淨。
T1585_.31.0055b09: 具無數量微妙功徳。無生無滅湛若虚空。
T1585_.31.0055b10: 一切有情平等共有。與一切法不一不異。
T1585_.31.0055b11: 離一切相一切分別。尋思路絶名言道斷。唯
T1585_.31.0055b12: 眞聖者自内所證。其性本寂故名涅槃。二有
T1585_.31.0055b13: 餘依涅槃。謂即眞如出煩惱障。雖有微苦
T1585_.31.0055b14: 所依未滅。而障永寂故名涅槃。三無餘依
T1585_.31.0055b15: 涅槃。謂即眞如出生死苦。煩惱既盡餘依亦
T1585_.31.0055b16: 滅。衆苦永寂故名涅槃。四無住處涅槃。謂即
T1585_.31.0055b17: 眞如出所知障。大悲般若常所輔翼。由斯
T1585_.31.0055b18: 不住生死涅槃利樂有情窮未來際用而
T1585_.31.0055b19: 常寂故名涅槃。一切有情皆有初一。二乘無
T1585_.31.0055b20: 學容有前三。唯我世尊可言具四。如何善
T1585_.31.0055b21: 逝有有餘依。雖無實依而現似有。或苦依
T1585_.31.0055b22: 盡説無餘依。非苦依在説有餘依。是故世尊
T1585_.31.0055b23: 可言具四。若聲聞等有無餘依如何有處
T1585_.31.0055b24: 設彼非有。有處説彼都無涅槃豈有餘依
T1585_.31.0055b25: 彼亦非有。然聲聞等身智在時有所知障。苦
T1585_.31.0055b26: 依未盡圓寂義隱。説無涅槃。非彼實無煩
T1585_.31.0055b27: 惱障盡所顯眞理有餘涅槃。爾時未證無餘
T1585_.31.0055b28: 圓寂故亦説彼無無餘依。非彼後時滅身
T1585_.31.0055b29: 智已無苦依盡無餘涅槃。或説二乘無涅
T1585_.31.0055c01: 槃者依無住處不依前三。又説彼無無
T1585_.31.0055c02: 餘依者依不定性二乘而説。彼纔證得
T1585_.31.0055c03: 有餘涅槃。決定迴心求無上覺。由定願力
T1585_.31.0055c04: 留身久住。非如一類入無餘依。謂有二乘
T1585_.31.0055c05: 深樂圓寂得生空觀親證眞如。永滅感生
T1585_.31.0055c06: 煩惱障盡顯依眞理有餘涅槃。彼能感生
T1585_.31.0055c07: 煩惱盡故後有異熟無由更生。現苦所依任
T1585_.31.0055c08: 運滅位餘有爲法既無所依與彼苦依同
T1585_.31.0055c09: 時頓捨顯依眞理無餘涅槃。爾時雖無二
T1585_.31.0055c10: 乘身智而由彼證可説彼有。此位唯有清
T1585_.31.0055c11: 淨眞如。離相湛然寂滅安樂。依斯説彼與
T1585_.31.0055c12: 佛無差。但無菩提利樂他業。故復説彼與
T1585_.31.0055c13: 佛有異。諸所知障既不感生。如何斷彼得
T1585_.31.0055c14: 無住處。彼能隱覆法空眞如令不發生大
T1585_.31.0055c15: 悲般若窮未來際利樂有情故。斷彼時顯
T1585_.31.0055c16: 法空理。此理即是無住涅槃。令於二邊倶
T1585_.31.0055c17: 不住故。若所知障亦障涅槃。如何斷彼不
T1585_.31.0055c18: 得擇滅。擇滅離縛彼非縛故。既爾斷彼寧
T1585_.31.0055c19: 得涅槃。非諸涅槃皆擇滅攝。不爾性淨應
T1585_.31.0055c20: 非涅槃。能縛有情住生死者斷此説得
T1585_.31.0055c21: 擇滅無爲。諸所知障不感生死。非如煩惱
T1585_.31.0055c22: 能縛有情。故斷彼時不得擇滅。然斷彼故
T1585_.31.0055c23: 法空理顯。此理相寂説爲涅槃。非此涅槃擇
T1585_.31.0055c24: 滅爲性。故四圓寂諸無爲中初後即眞如。中
T1585_.31.0055c25: 二擇滅攝。若唯斷縛得擇滅者不動等二
T1585_.31.0055c26: 四中誰攝。非擇滅攝。説暫離故。擇滅無爲
T1585_.31.0055c27: 唯究竟滅。有非擇滅非永滅故。或無住處
T1585_.31.0055c28: 亦擇滅攝。由眞擇力滅障得故。擇滅有二。
T1585_.31.0055c29: 一滅縛得。謂斷感生煩惱得者。二滅障得。
T1585_.31.0056a01: 謂斷除障而證得者。故四圓寂諸無爲中
T1585_.31.0056a02: 初一即眞如。後三皆擇滅。不動等二暫伏滅
T1585_.31.0056a03: 者非擇滅攝究竟滅者擇滅所攝。既所知障
T1585_.31.0056a04: 亦障涅槃。如何但説是菩提障。説煩惱障
T1585_.31.0056a05: 但障涅槃豈彼不能爲菩提障。應知聖教
T1585_.31.0056a06: 依勝用説。理實倶能通障二果。如是所説
T1585_.31.0056a07: 四涅槃中唯後三種名所顯得。二所生得。謂
T1585_.31.0056a08: 大菩提。此雖本來有能生種而所知障礙故
T1585_.31.0056a09: 不生。由聖道力斷彼障故令從種起名
T1585_.31.0056a10: 得菩提。起已相續窮未來際。此即四智相
T1585_.31.0056a11: 應心品
T1585_.31.0056a12: 云何四智相應心品。一大圓鏡智相應心品。
T1585_.31.0056a13: 謂此心品離諸分別。所縁行相微細難知。不
T1585_.31.0056a14: 妄不愚一切境相。性相清淨離諸雜染。純
T1585_.31.0056a15: 淨圓徳現種依持。能現能生身土智影。無
T1585_.31.0056a16: 間無斷窮未來際。如大圓鏡現衆色像。二
T1585_.31.0056a17: 平等性智相應心品。謂此心品觀一切法自
T1585_.31.0056a18: 他有情悉皆平等。大慈悲等恒共相應。隨諸
T1585_.31.0056a19: 有情所樂示現受用身土影像差別。妙觀察
T1585_.31.0056a20: 智不共所依。無住涅槃之所建立。一味相續
T1585_.31.0056a21: 窮未來際。三妙觀察智相應心品。謂此心品
T1585_.31.0056a22: 善觀諸法自相共相無礙而轉。攝觀無量總
T1585_.31.0056a23: 持之門及所發生功徳珍寶。於大衆會能
T1585_.31.0056a24: 現無邊作用差別皆得自在。雨大法雨斷
T1585_.31.0056a25: 一切疑令諸有情皆獲利樂。四成所作智相
T1585_.31.0056a26: 應心品。謂此心品爲欲利樂諸有情故。
T1585_.31.0056a27: 普於十方示現種種變化三業成本願力
T1585_.31.0056a28: 所應作事。如是四智相應心品雖各定有二
T1585_.31.0056a29: 十二法能變所變種現倶生。而智用増以智
T1585_.31.0056b01: 名顯。故此四品總攝佛地一切有爲功徳皆
T1585_.31.0056b02: 盡。此轉有漏八七六五識相應品。如次而
T1585_.31.0056b03: 得。智雖非識而依識轉識爲主故説轉識
T1585_.31.0056b04: 得。又有漏位智劣識強。無漏位中智強識劣。
T1585_.31.0056b05: 爲勸有情依智捨識故説轉八識而得
T1585_.31.0056b06: 此四智。大圓鏡智相應心品有義菩薩金剛
T1585_.31.0056b07: 喩定現在前時即初現起。異熟識種與極微
T1585_.31.0056b08: 細所知障種倶時捨故。若圓鏡智爾時未起
T1585_.31.0056b09: 便無能持淨種識故。有義此品解脱道時
T1585_.31.0056b10: 初成佛故乃得初起。異熟識種金剛喩定現
T1585_.31.0056b11: 在前時猶未頓捨。與無間道不相違故。
T1585_.31.0056b12: 非障有漏劣無漏法但與佛果定相違故。
T1585_.31.0056b13: 金剛喩定無所熏識無漏不増應成佛故。
T1585_.31.0056b14: 由斯此品從初成佛盡未來際相續不斷。
T1585_.31.0056b15: 持無漏種令不失故。平等性智相應心品
T1585_.31.0056b16: 菩薩見道初現前位違二執故方得初起。
T1585_.31.0056b17: 後十地中執未斷故有漏等位或有間斷。法
T1585_.31.0056b18: 雲地後與淨第八相依相續盡未來際。妙觀
T1585_.31.0056b19: 察智相應心品生空觀品二乘見位亦得初
T1585_.31.0056b20: 起。此後展轉至無學位或至菩薩解行地
T1585_.31.0056b21: 終或至上位。若非有漏或無心時皆容現
T1585_.31.0056b22: 起法空觀品菩薩見位方得初起。此後展轉
T1585_.31.0056b23: 乃至上位。若非有漏生空智果或無心時
T1585_.31.0056b24: 皆容現起。成所作智相應心品有義菩薩修
T1585_.31.0056b25: 道位中後得引故亦得初起有義成佛方得
T1585_.31.0056b26: 初起。以十地中依異熟識所變眼等。非無
T1585_.31.0056b27: 漏故有漏不共必倶同境根發無漏識理不
T1585_.31.0056b28: 相應故。此二於境明昧異故。由斯此品
T1585_.31.0056b29: 要得成佛依無漏根方容現起。而數間斷。
T1585_.31.0056c01: 作意起故。此四種性雖皆本有而要熏發
T1585_.31.0056c02: 方得現行因位漸増。佛果圓滿不増不減
T1585_.31.0056c03: 盡未來際。但從種生不熏成種。勿前佛徳
T1585_.31.0056c04: 勝後佛故。大圓鏡智相應心品有義但縁
T1585_.31.0056c05: 眞如爲境。是無分別非後得智。行相所縁
T1585_.31.0056c06: 不可知故。有義此品縁一切法。莊嚴論説大
T1585_.31.0056c07: 圓鏡智於一切境不愚迷故。佛地經説如
T1585_.31.0056c08: 來智鏡諸處境識衆像現故。又此決定縁
T1585_.31.0056c09: 無漏種及身土等諸影像故行縁微細説不
T1585_.31.0056c10: 可知。如阿頼耶亦縁俗故。縁眞如故是無
T1585_.31.0056c11: 分別。縁餘境故後得智攝。其體是一隨用
T1585_.31.0056c12: 分二。了俗由證眞。故説爲後得。餘一
T1585_.31.0056c13: 分二准此應知。平等性智相應心品有義但
T1585_.31.0056c14: 縁第八淨識。如染第七縁藏識故。有義但
T1585_.31.0056c15: 縁眞如爲境。縁一切法平等性故。有義遍
T1585_.31.0056c16: 縁眞俗爲境。佛地經説平等性智證得十
T1585_.31.0056c17: 種平等性故。莊嚴論説縁諸有情自他平
T1585_.31.0056c18: 等隨他勝解示現無邊佛影像故。由斯此
T1585_.31.0056c19: 品通縁眞俗二智所攝於理無違。妙觀
T1585_.31.0056c20: 察智相應心品縁一切法自相共相皆無障
T1585_.31.0056c21: 礙二智所攝。成所作智相應心品有義但縁
T1585_.31.0056c22: 五種現境。莊嚴論説如來五根一一皆於
T1585_.31.0056c23: 五境轉故。有義此品亦能遍縁三世諸法
T1585_.31.0056c24: 不違正理。佛地經説成所作智起作三業
T1585_.31.0056c25: 諸變化事決擇有情心行差別領受去來現
T1585_.31.0056c26: 在等義。若不遍縁無此能。故然此心品隨
T1585_.31.0056c27: 意樂力或縁一法或二或多。且説五根於
T1585_.31.0056c28: 五境轉不言唯爾故不相違。隨作意生
T1585_.31.0056c29: 縁事相境起化業故後得智攝。此四心品
T1585_.31.0057a01: 雖皆遍能縁一切法而用有異。謂鏡智品
T1585_.31.0057a02: 現自受用身淨土相持無漏種。平等智品
T1585_.31.0057a03: 現他受用身淨土相。成事智品能現變化身
T1585_.31.0057a04: 及土相。觀察智品觀察自他功能過失雨
T1585_.31.0057a05: 大法雨破諸疑網利樂有情。如是等門差
T1585_.31.0057a06: 別多種。此四心品名所生得。此所生得總名
T1585_.31.0057a07: 菩提。及前涅槃名所轉得。雖轉依義總有
T1585_.31.0057a08: 四種而今但取二所轉得。頌説證得轉依
T1585_.31.0057a09: 言故。此修習位説能證得。非已證得因位
T1585_.31.0057a10: 攝故。後究竟位其相云何。頌曰
T1585_.31.0057a11:     30此即無漏界不思議善常
T1585_.31.0057a12:     安樂解脱身大牟尼名法
T1585_.31.0057a13: 論曰。前修習位所得轉依應知即是究竟位
T1585_.31.0057a14: 相。此謂此前二轉依果。即是究竟無漏界攝。
T1585_.31.0057a15: 諸漏永盡非漏隨増性淨圓明故名無漏。界
T1585_.31.0057a16: 是藏義。此中含容無邊希有大功徳故。或是
T1585_.31.0057a17: 因義。能生五乘世出世間利樂事故。清淨法
T1585_.31.0057a18: 界可唯無漏攝。四智心品如何唯無漏。道諦
T1585_.31.0057a19: 攝故唯無漏攝。謂佛功徳及身土等皆是無
T1585_.31.0057a20: 漏種性所生。有漏法種已永捨故。雖有示
T1585_.31.0057a21: 現作生死身業煩惱等似苦集諦而實無漏。
T1585_.31.0057a22: 道諦所攝。集論等説。十五界等唯是有漏。如
T1585_.31.0057a23: 來豈無五根五識五外界等。有義如來功徳
T1585_.31.0057a24: 身土甚深微妙非有非無。離諸分別絶諸
T1585_.31.0057a25: 戲論。非界處等法門所攝。故與彼説理不
T1585_.31.0057a26: 相違。有義如來五根五境妙定生故法界色
T1585_.31.0057a27: 攝。非佛五識雖依此變然麁細異。非五境
T1585_.31.0057a28: 攝。如來五識非五識界。經説佛心恒在定
T1585_.31.0057a29: 故。論説五識性散亂故。成所作智何識相
T1585_.31.0057b01: 應。第六相應。起化用故。與觀察智性有何
T1585_.31.0057b02: 別。彼觀諸法自共相等。此唯起化。故有差
T1585_.31.0057b03: 別。此二智品應不並生。一類二識不倶起
T1585_.31.0057b04: 故。許不並起於理無違。同體用分倶亦非
T1585_.31.0057b05: 失。或與第七淨識相應。依眼等根縁色等
T1585_.31.0057b06: 境是平等智作用差別。謂淨第七起他受用
T1585_.31.0057b07: 身土相者平等品攝。起變化者成事品攝。
T1585_.31.0057b08: 豈不此品攝五識得。非轉彼得體即是
T1585_.31.0057b09: 彼。如轉生死言得涅槃不可涅槃同生
T1585_.31.0057b10: 死攝。是故於此不應爲難。有義如來功徳
T1585_.31.0057b11: 身土如應攝在蘊處界中。彼三皆通有漏無
T1585_.31.0057b12: 漏。集論等説十五界等唯有漏者。彼依二
T1585_.31.0057b13: 乘麁淺境説。非説一切。謂餘成就十八界
T1585_.31.0057b14: 中唯有後三通無漏攝。佛成就者雖皆無
T1585_.31.0057b15: 漏而非二乘所知境攝。然餘處説佛功徳等
T1585_.31.0057b16: 非界等者。不同二乘劣智所知界等相故。
T1585_.31.0057b17: 理必應爾。所以者何。説有爲法皆蘊攝故。
T1585_.31.0057b18: 説一切法界處攝故。十九界等聖所遮故。
T1585_.31.0057b19: 若絶戲論便非界等亦不應説即無漏界
T1585_.31.0057b20: 善常安樂解脱身等。又處處説轉無常蘊獲
T1585_.31.0057b21: 得常蘊。界處亦然。寧説如來非蘊處界。故
T1585_.31.0057b22: 言非者是密意説。又説五識性散亂者説
T1585_.31.0057b23: 餘成者。非佛所成。故佛身中十八界等皆
T1585_.31.0057b24: 悉具足而純無漏。此轉依果又不思議超過
T1585_.31.0057b25: 尋思言議道故。微妙甚深自内證故。非諸世
T1585_.31.0057b26: 間喩所喩故。此又是善白法性故。清淨法界
T1585_.31.0057b27: 遠離生滅極安隱故。四智心品妙用無方。極
T1585_.31.0057b28: 巧便故。二種皆有順益相故。違不善故。倶
T1585_.31.0057b29: 説爲善。論説處等八唯無記。如來豈無五
T1585_.31.0057c01: 根三境。此中三釋廣説如前。一切如來身土
T1585_.31.0057c02: 等法皆滅道攝。故唯是善。聖説滅道唯善性
T1585_.31.0057c03: 故。説佛土等非苦集故。佛識所變有漏不
T1585_.31.0057c04: 善無記相等。皆從無漏善種所生。無漏善
T1585_.31.0057c05: 攝。此又是常無盡期故。清淨法界無生無
T1585_.31.0057c06: 滅性無變易故説爲常。四智心品所依常
T1585_.31.0057c07: 故無斷盡故亦説爲常。非自性常從因生
T1585_.31.0057c08: 故。生者歸滅一向記故。不見色心非無
T1585_.31.0057c09: 常故。然四智品由本願力所化有情無盡
T1585_.31.0057c10: 期故窮未來際無斷無盡。此又安樂無逼
T1585_.31.0057c11: 惱故。清淨法界衆相寂靜。故名安樂。四智
T1585_.31.0057c12: 心品永離惱害。故名安樂。此二自性皆無
T1585_.31.0057c13: 逼惱。及能安樂一切有情。故二轉依倶名安
T1585_.31.0057c14: 樂。二乘所得二轉依果唯永遠離煩惱障縛
T1585_.31.0057c15: 無殊勝法故但名解脱身。大覺世尊成就
T1585_.31.0057c16: 無上寂默法故名大牟尼。此牟尼尊所得二
T1585_.31.0057c17: 果永離二障亦名法身。無量無邊力無畏
T1585_.31.0057c18: 等大功徳法所莊嚴故。體依聚義總説名
T1585_.31.0057c19: 身故。此法身五法爲性。非淨法界獨名法
T1585_.31.0057c20: 身。二轉依果皆此攝故。如是法身有三相
T1585_.31.0057c21: 別。一自性身。謂諸如來眞淨法界。受用變化
T1585_.31.0057c22: 平等所依。離相寂然絶諸戲論。具無邊際
T1585_.31.0057c23: 眞常功徳。是一切法平等實性。即此自性亦
T1585_.31.0057c24: 名法身。大功徳法所依止故。二受用身。此
T1585_.31.0057c25: 有二種。一自受用。謂諸如來三無數劫修集
T1585_.31.0057c26: 無量福慧資糧所起無邊眞實功徳。及極圓
T1585_.31.0057c27: 淨常遍色身。相續湛然盡未來際恒自受用
T1585_.31.0057c28: 廣大法樂。二他受用。謂諸如來由平等智示
T1585_.31.0057c29: 現微妙淨功徳身。居純淨土爲住十地諸
T1585_.31.0058a01: 菩薩衆現大神通轉正法輪決衆疑網令
T1585_.31.0058a02: 彼受用大乘法樂。合此二種名受用身。三
T1585_.31.0058a03: 變化身。謂諸如來由成事智變現無量隨類
T1585_.31.0058a04: 化身。居淨穢土爲未登地諸菩薩衆二乘異
T1585_.31.0058a05: 生稱彼機宜現通説法令各獲得諸利樂
T1585_.31.0058a06: 事。以五法性攝三身者。有義初二攝自性
T1585_.31.0058a07: 身。經説眞如是法身故。論説轉去阿頼耶
T1585_.31.0058a08: 識得自性身。圓鏡智品轉去藏識而證得
T1585_.31.0058a09: 故。中二智品攝受用身。説平等智於純淨土
T1585_.31.0058a10: 爲諸菩薩現佛身故。説觀察智大集會中
T1585_.31.0058a11: 説法斷疑現自在故。説轉諸轉識得受
T1585_.31.0058a12: 用身故。後一智品攝變化身。説成事智於
T1585_.31.0058a13: 十方土現無量種難思化故
T1585_.31.0058a14: 又智殊勝具攝三身。故知三身皆有實智。
T1585_.31.0058a15: 有義初一攝自性身。説自性身本性常故。
T1585_.31.0058a16: 説佛法身無生滅故。説證因得非生因
T1585_.31.0058a17: 故。又説法身諸佛共有遍一切法猶若虚
T1585_.31.0058a18: 空無相無爲非色心故。然説轉去藏識得
T1585_.31.0058a19: 者。謂由轉滅第八識中二障麁重顯法身
T1585_.31.0058a20: 故。智殊勝中説法身者。是彼依止彼實性
T1585_.31.0058a21: 故。自性法身雖有眞實無邊功徳而無爲
T1585_.31.0058a22: 故不可説爲色心等物。四智品中眞實功徳
T1585_.31.0058a23: 鏡智所起常遍色身攝自受用。平等智品所
T1585_.31.0058a24: 現佛身攝他受用。成事智品所現隨類種種
T1585_.31.0058a25: 身相攝變化身。説圓鏡智是受用佛。轉諸
T1585_.31.0058a26: 轉識得受用故。雖轉藏識亦得受用。然
T1585_.31.0058a27: 説轉彼顯法身故。於得受用略不説之。
T1585_.31.0058a28: 又説法身無生無滅唯證因得非色心等。
T1585_.31.0058a29: 圓鏡智品與此相違。若非受用屬何身攝。
T1585_.31.0058b01: 又受用身攝佛不共有爲實徳故四智品實
T1585_.31.0058b02: 有色心皆受用攝。又他受用及變化身皆爲
T1585_.31.0058b03: 化他方便示現。故不可説實智爲體。雖
T1585_.31.0058b04: 説化身智殊勝攝。而似智現或智所起。假
T1585_.31.0058b05: 説智名體實非智。但説平等成所作智能
T1585_.31.0058b06: 現受用三業化身。不説二身即是二智。故此
T1585_.31.0058b07: 二智自受用攝。然變化身及他受用雖無眞
T1585_.31.0058b08: 實心及心所。而有化現心心所法。無上覺者
T1585_.31.0058b09: 神力難思故能化現無形質法。若不爾者云
T1585_.31.0058b10: 何如來現貪瞋等。久已斷故。云何聲聞及傍
T1585_.31.0058b11: 生等知如來心。如來實心等覺菩薩尚不知
T1585_.31.0058b12: 故。由此經説。化無量類皆令有心。又説如
T1585_.31.0058b13: 來成所作智化作三業。又説變化有依他心
T1585_.31.0058b14: 依他實心相分現故。雖説變化無根心等。
T1585_.31.0058b15: 而依餘説。不依如來。又化色根心心所法
T1585_.31.0058b16: 無根等用故不説有。如是三身雖皆具
T1585_.31.0058b17: 足無邊功徳。而各有異。謂自性身唯有眞實
T1585_.31.0058b18: 常樂我淨。離諸雜染衆善所依。無爲功徳。
T1585_.31.0058b19: 無色心等差別相用。自受用身具無量種妙
T1585_.31.0058b20: 色心等眞實功徳。若他受用及變化身。唯具
T1585_.31.0058b21: 無邊似色心等利樂他用化相功徳。又自性
T1585_.31.0058b22: 身正自利攝。寂靜安樂無動作故。亦兼利
T1585_.31.0058b23: 他。爲増上縁令諸有情得利樂故。又與受
T1585_.31.0058b24: 用及變化身爲所依止。故倶利攝。自受用身
T1585_.31.0058b25: 唯屬自利。若他受用及變化身唯屬利他。爲
T1585_.31.0058b26: 他現故。又自性身依法性土。雖此身土體
T1585_.31.0058b27: 無差別。而屬佛法相性異故。此佛身土倶
T1585_.31.0058b28: 非色攝。雖不可説形量小大。然隨事相
T1585_.31.0058b29: 其量無邊。譬如虚空遍一切處。自受用身還
T1585_.31.0058c01: 依自土。謂圓鏡智相應淨識由昔所修自
T1585_.31.0058c02: 利無漏純淨佛土因縁成熟。從初成佛盡未
T1585_.31.0058c03: 來際相續變爲純淨佛土。周圓無際衆寶莊
T1585_.31.0058c04: 嚴。自受用身常依而住。如淨土量身量亦
T1585_.31.0058c05: 爾。諸根相好一一無邊。無限善根所引生
T1585_.31.0058c06: 故。功徳智慧既非色法。雖不可説形量大
T1585_.31.0058c07: 小。而依所證及所依身亦可説言遍一切
T1585_.31.0058c08: 處。他受用身亦依自土。謂平等智大慈悲力
T1585_.31.0058c09: 由昔所修利他無漏純淨佛土因縁成熟。隨
T1585_.31.0058c10: 住十地菩薩所宜變爲淨土。或小或大或
T1585_.31.0058c11: 劣或勝前後改轉。他受用身依之而住。能依
T1585_.31.0058c12: 身量亦無定限。若變化身依變化土。謂成事
T1585_.31.0058c13: 智大慈悲力由昔所修利他無漏淨穢佛土
T1585_.31.0058c14: 因縁成熟。隨未登地有情所宜化爲佛土。
T1585_.31.0058c15: 或淨或穢或小或大前後改轉。佛變化身依
T1585_.31.0058c16: 之而住。能依身量亦無定限。自性身土一
T1585_.31.0058c17: 切如來同所證故體無差別。自受用身及所
T1585_.31.0058c18: 依土雖一切佛各變不同。而皆無邊不相障
T1585_.31.0058c19: 礙。餘二身土隨諸如來所化有情有共不
T1585_.31.0058c20: 共。所化共者同處同時。諸佛各變爲身爲
T1585_.31.0058c21: 土形状相似不相障礙。展轉相雜爲増上
T1585_.31.0058c22: 縁。令所化生自識變現。謂於一土有一佛
T1585_.31.0058c23: 身爲現神通説法饒益。於不共者唯一佛
T1585_.31.0058c24: 變。諸有情類無始時來種＊性法爾更相繋
T1585_.31.0058c25: 屬。或多屬一或一屬多。故所化生有共不
T1585_.31.0058c26: 共。不爾多佛久住世間各事劬勞實爲無
T1585_.31.0058c27: 益。一佛能益一切生故。此諸身土若淨若穢
T1585_.31.0058c28: 無漏識上所變現者。同能變識倶善無漏。
T1585_.31.0058c29: 純善無漏因縁所生。是道諦攝非苦集故。
T1585_.31.0059a01: 蘊等識相不必皆同。三法因縁雜引生故。有
T1585_.31.0059a02: 漏識上所變現者同能變識皆是有漏。純
T1585_.31.0059a03: 從有漏因縁所生是苦集攝。非滅道故。善
T1585_.31.0059a04: 等識相不必皆同。三性因縁雜引生故。蘊
T1585_.31.0059a05: 等同異類此應知。不爾應無五十二等。然
T1585_.31.0059a06: 相分等依識變現。非如識性依他中實。不
T1585_.31.0059a07: 爾唯識理應不成。許識内境倶實有故。或
T1585_.31.0059a08: 識相見等從縁生。倶依他起虚實如識。唯言
T1585_.31.0059a09: 遣外不遮内境。不爾眞如亦應非實。内境
T1585_.31.0059a10: 與識既並非虚。如何但言唯識非境。識唯
T1585_.31.0059a11: 内有境亦通外。恐濫外故但言唯識。或諸
T1585_.31.0059a12: 愚夫迷執於境起煩惱業生死沈淪不解
T1585_.31.0059a13: 觀心勤求出離。哀愍彼故説唯識言令自
T1585_.31.0059a14: 觀心解脱生死。非謂内境如外都無。或相
T1585_.31.0059a15: 分等皆識爲性。由熏習力似多分生。眞如
T1585_.31.0059a16: 亦是識之實性。故除識性無別有法。此中
T1585_.31.0059a17: 識言亦説心所。心與心所定相應故。此論
T1585_.31.0059a18: 三分成立唯識。是故説爲成唯識論。亦説
T1585_.31.0059a19: 此論名淨唯識。顯唯識理極明淨故。此本
T1585_.31.0059a20: 論名唯識三十。由三十頌顯唯識理。乃得
T1585_.31.0059a21: 圓滿非増減故
T1585_.31.0059a22:     已依聖教及正理分別唯識性相義
T1585_.31.0059a23:     所獲功徳施群生願共速登無上覺
T1585_.31.0059a24: 成唯識論卷第十
T1585_.31.0059a25:
T1585_.31.0059a26:
T1585_.31.0059a27:
T1585_.31.0059a28:
T1585_.31.0059a29:
T1585_.31.0059b01:
T1585_.31.0059b02:
T1585_.31.0059b03: 成唯識論後序
T1585_.31.0059b04: 　呉興沈玄明撰　
T1585_.31.0059b05: 原夫。覺海澂玄。涵萬流而濬宗極。神幾闡
T1585_.31.0059b06: 妙。被衆象而凝至眞。朗慧日而鏡六幽。洩慈
T1585_.31.0059b07: 雲而清八㝢。演一音而懸解。逸三乘以遐騖。
T1585_.31.0059b08: 體陳如之半器。津有有於鹿園。照善現之滿
T1585_.31.0059b09: 機。繹空空於鷲嶺。雖絶塵於常斷。詎遺筌於
T1585_.31.0059b10: 有空。顯無上之靈宗。凝中道於茲教。逮金河
T1585_.31.0059b11: 滅景。派淳源而不追。玉牒霏華。緒澆風而競
T1585_.31.0059b12: 扇。於是二十八見迷。桑鴈於五天。一十六師
T1585_.31.0059b13: 亂。雲牛於四主。半千將聖。茲惟世親寔賢
T1585_.31.0059b14: 劫之應眞。晦生知以提化。飛光毓彩誕暎資
T1585_.31.0059b15: 靈。曜常明於八蘊。藻初情於六足。秀談芝於
T1585_.31.0059b16: 倶舍。摽説有之餘宗。攝玄波於大乘。賁研空
T1585_.31.0059b17: 之至理。化方昇而照極。湛沖一於斯頌。唯識
T1585_.31.0059b18: 三十偈者。世親歸根之遺製也。理韜淵海。
T1585_.31.0059b19: 泛浮境於榮河。義欝煙飈。麗虹章於玄圃。言
T1585_.31.0059b20: 含萬象。字苞千訓。妙旨天逸。邃彩星華。幽緒
T1585_.31.0059b21: 未宣。冥神絶境。孤明斂暎。祕思潜津。後有
T1585_.31.0059b22: 護法安慧等十大菩薩。韞玄珠於八藏。聳層
T1585_.31.0059b23: 搆於四圍。宅照二因。棲清三觀。升暉十地。澄
T1585_.31.0059b24: 智水以潤賢林。隣幾七覺。皎行月而開重夜。
T1585_.31.0059b25: 優柔芳烈。景躅前修。箭涌泉言。風飛寶思。咸
T1585_.31.0059b26: 觀本頌。各裁斯釋。名曰成唯識論。或名淨唯
T1585_.31.0059b27: 識論。空心外之二取。息滯有之迷塗。有識内
T1585_.31.0059b28: 之一心。遣歸空之妄執。晦斯心境。苦海所以
T1585_.31.0059b29: 長淪。悟彼有空。覺岸於焉高蹈。九十外道。亂
T1585_.31.0059c01: 風轍而靡星旗。十八小乘。軔羬軒而扶龍轂。
T1585_.31.0059c02: 窮神體妙。詣賾探機。精貫十支。洞該九分。顧
T1585_.31.0059c03: 十翼而搏仙羽。頫九流以濬瓊波。盡邃理之
T1585_.31.0059c04: 希微。闡法王之奧典。稱謂雙絶。筌象兼忘。
T1585_.31.0059c05: 曜靈景於西申。閟虹光於震旦。濟物弘道。眇
T1585_.31.0059c06: 歸宗徳。粤若大和上三藏法師玄奘。體睿舍
T1585_.31.0059c07: 眞。履仁翔慧。九門禪宴。證靜於融山。八萬玄
T1585_.31.0059c08: 津。騰流於委海。疊金牆而月曜。峻玉宇而霞
T1585_.31.0059c09: 騫。軼芳粹於澄蘭。孕風華於龍翼。悼微言之
T1585_.31.0059c10: 匿彩。嗟大義之淪暉。用啓誓言。肆茲遙踐
T1585_.31.0059c11: 泳祥河之輟水。攀寶樹之低枝。循鏤杠以神
T1585_.31.0059c12: 遊。 &T050803;

霙峯而安歩。昇紫階而證道。瞰玄影
T1585_.31.0059c13: 以嚴因。採奧觀奇。徒蒼龍於二紀。緘檀篆
T1585_.31.0059c14: 貝。旋白馬於三秦。我
T1585_.31.0059c15: 大唐慶表金輪。禎資樞電。奄大千而光宅。御
T1585_.31.0059c16: 六辯以天飛。神化潜通。九仙賮寶玄猷旁闡。
T1585_.31.0059c17: 百靈聳職。凝旒邃拱。沓通夢於霄暉。掞組摛
T1585_.31.0059c18: 華。煥騰文以幽賛。爰降綸旨。溥令翻譯」
T1585_.31.0059c19: 勅尚書左僕射燕國公于志寧。中書令高陽公
T1585_.31.0059c20: 許敬宗等潤色。沙門釋神泰等證義。沙門釋
T1585_.31.0059c21: 靖邁等質文。肇自貞觀十九年終于顯慶之
T1585_.31.0059c22: 末。部將六十。卷出一千。韜軼蓬莱。池湟環
T1585_.31.0059c23: 渤。載隆法寶。大啓群迷。頌徳序經。並紆宸
T1585_.31.0059c24: 藻。玄風之盛。未之前聞。粤以顯慶四年龍棲
T1585_.31.0059c25: 叶洽。玄英應序。厥閏惟陽。糅茲十釋四千五
T1585_.31.0059c26: 百頌。彙聚群分。各遵其本。合爲一部。勒成十
T1585_.31.0059c27: 卷。月窮于紀。銓綜云畢。精括詁訓。研詳夷
T1585_.31.0059c28: 夏。調驚韶律。藻掞天 &T052135;

。白鳳甄奇。紫微呈
T1585_.31.0059c29: 瑞。遂使文同義異。若一師之製焉。斯則古聖

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