SAT DB

T1585_.31.0047a01: 何。諸聖教説相攝不定。謂或有處説依他
T1585_.31.0047a02: 起攝彼相名分別正智圓成實性攝彼眞如
T1585_.31.0047a03: 遍計所執不攝五事。彼説有漏心心所法變
T1585_.31.0047a04: 似所詮説名爲相。似能詮現施設爲名。能
T1585_.31.0047a05: 變心等立爲分別。無漏心等離戲論故但
T1585_.31.0047a06: 總名正智不説能所詮。四從縁生皆依他
T1585_.31.0047a07: 攝。或復有處説依他起攝相分別遍計所執
T1585_.31.0047a08: 唯攝彼名正智眞如圓成實攝。彼説有漏心
T1585_.31.0047a09: 及心所相分名相餘名分別。遍計所執都無
T1585_.31.0047a10: 體故爲顯非有假説爲名。二無倒故圓成
T1585_.31.0047a11: 實攝。或有處説依他起性唯攝分別遍計所
T1585_.31.0047a12: 執攝彼相名。正智眞如圓成實攝。彼説有
T1585_.31.0047a13: 漏心及心所相見分等總名分別虚妄分別
T1585_.31.0047a14: 爲自性故遍計所執能詮所詮隨情立爲
T1585_.31.0047a15: 名相二事。復有處説名屬依他起性義屬
T1585_.31.0047a16: 遍計所執。彼説有漏心心所法相見分等
T1585_.31.0047a17: 由名勢力成所遍計故説爲名。遍計所執
T1585_.31.0047a18: 隨名横計體實非有假立義名。諸聖教中所
T1585_.31.0047a19: 説五事文雖有異而義無違。然初所説不
T1585_.31.0047a20: 相雜亂。如瑜伽論廣説應知。又聖教中説
T1585_.31.0047a21: 有五相此與三性相攝云何。所詮能詮各
T1585_.31.0047a22: 具三性。謂妄所計屬初性攝。相名分別隨
T1585_.31.0047a23: 其所應所詮能詮屬依他起。眞如正智隨其
T1585_.31.0047a24: 所應所詮能詮屬圓成實。後得變似能詮相
T1585_.31.0047a25: 故。二相屬相唯初性攝妄執義名定相屬故。
T1585_.31.0047a26: 彼執著相唯依他起虚妄分別爲自性故。
T1585_.31.0047a27: 不執著相唯圓成實無漏智等爲自性故。又
T1585_.31.0047a28: 聖教中説四眞實。與此三性相攝云何。世
T1585_.31.0047a29: 間道理所成眞實依他起攝三事攝故。二障
T1585_.31.0047b01: 淨智所行眞實圓成實攝二事攝故。辯中邊
T1585_.31.0047b02: 論説初眞實唯初性攝共所執故。第二眞實
T1585_.31.0047b03: 通屬三性。理通執無執雜染清淨故。後二
T1585_.31.0047b04: 眞實唯屬第三。三性四諦相攝云何。四中一
T1585_.31.0047b05: 一皆具三性。且苦諦中無常等四各有三性。
T1585_.31.0047b06: 無常三者。一無性無常。性常無故。二起盡無
T1585_.31.0047b07: 常。有生滅故。三垢淨無常。位轉變故。苦有
T1585_.31.0047b08: 三者。一所取苦。我法二執所依取故。二事相
T1585_.31.0047b09: 苦。三苦相故。三和合苦。苦相合故。空有三
T1585_.31.0047b10: 者。一無性。空性非有故。二異性空。與妄所
T1585_.31.0047b11: 執自性異故。三自性空。二空所顯爲自性
T1585_.31.0047b12: 故。無我三者。一無相無我。我相無故。二異相
T1585_.31.0047b13: 無我。與妄所執我相異故。三自相無我。無
T1585_.31.0047b14: 我所顯爲自相故。集諦三者。一習氣集。謂
T1585_.31.0047b15: 遍計所執自性執習氣。執彼習氣假立彼名。
T1585_.31.0047b16: 二等起集。謂業煩惱三未離繋集。謂未離障
T1585_.31.0047b17: 眞如。滅諦三者。一自性滅。自性不生故。二
T1585_.31.0047b18: 二取滅。謂擇滅二取不生故。三本性滅。謂眞
T1585_.31.0047b19: 如故。道諦三者。一遍知道。能知遍計所執
T1585_.31.0047b20: 故。二永斷道。能斷依他起故。三作證道。能
T1585_.31.0047b21: 證圓成實故。然遍知道亦通後二。七三三
T1585_.31.0047b22: 性如次配釋。今於此中所配三性或假或實
T1585_.31.0047b23: 如理應知。三解脱門所行境界與此三性
T1585_.31.0047b24: 相攝云何。理實皆通隨相各一。空無願相如
T1585_.31.0047b25: 次應知。縁此復生三無生忍。一本性無生
T1585_.31.0047b26: 忍。二自然無生忍。三＊惑苦無生忍。如次此
T1585_.31.0047b27: 三是彼境故。此三云何攝彼二諦。應知世俗
T1585_.31.0047b28: 具此三種勝義唯是圓成實性。世俗有三。
T1585_.31.0047b29: 一假世俗。二行世俗。三顯了世俗。如次應
T1585_.31.0047c01: 知即此三性。勝義有三。一義勝義。謂眞如
T1585_.31.0047c02: 勝之義故。二得勝義。謂涅槃勝即義故。三行
T1585_.31.0047c03: 勝義。謂聖道勝爲義故。無變無倒隨其所
T1585_.31.0047c04: 應故皆攝在圓成實性。如是三性何智所行
T1585_.31.0047c05: 遍計所執都非智所行。以無自體非所
T1585_.31.0047c06: 縁縁故。愚夫執有聖者達無亦得説爲凡
T1585_.31.0047c07: 聖智境。依他起性二智所行圓成實性唯聖
T1585_.31.0047c08: 智境。此三性中幾假幾實。遍計所執妄安立
T1585_.31.0047c09: 故可説爲假。無體相故非假非實。依他
T1585_.31.0047c10: 起性有實有假。聚集相續分位性故説爲
T1585_.31.0047c11: 假有。心心所色從縁生故説爲實有。若無
T1585_.31.0047c12: 實法假法亦無。假依實因而施設故。圓成
T1585_.31.0047c13: 實性唯是實有。不依他縁而施設故。此三
T1585_.31.0047c14: 爲異爲不異耶。應説倶非無別體故妄執
T1585_.31.0047c15: 縁起眞義別故。如是三性義類無邊。恐厭
T1585_.31.0047c16: 繁文略示綱要
T1585_.31.0047c17: 成唯識論卷第八
T1585_.31.0047c18:
T1585_.31.0047c19:
T1585_.31.0047c20:
T1585_.31.0047c21: 成唯識論卷第九
T1585_.31.0047c22:   護法等菩薩造
T1585_.31.0047c23:   ＊三藏法師玄奘奉　　詔譯
T1585_.31.0047c24: 若有三性。如何世尊説一切法皆無自性。
T1585_.31.0047c25: 頌曰
T1585_.31.0047c26:     23即依此三性立彼三無性
T1585_.31.0047c27:     故佛密意説一切法無性
T1585_.31.0047c28:     24初即相無性次無自然性
T1585_.31.0047c29:     後由遠離前所執我法性
T1585_.31.0048a01:     25此諸法勝義亦即是眞如
T1585_.31.0048a02:     常如其性故即唯識實性
T1585_.31.0048a03: 論曰。即依此前所説三性立彼後説三種
T1585_.31.0048a04: 無性。謂即相生勝義無性。故佛密意説一切
T1585_.31.0048a05: 法皆無自性非性全無。説密意言顯非
T1585_.31.0048a06: 了義。謂後二性雖體非無。而有愚夫於彼
T1585_.31.0048a07: 増益妄執實有我法自性。此即名爲遍計
T1585_.31.0048a08: 所執。爲除此執故。佛世尊於有及無總
T1585_.31.0048a09: 説無性。云何依此而立彼三。謂依此初遍
T1585_.31.0048a10: 計所執立相無性由此體相畢竟非有如
T1585_.31.0048a11: 空華故。依次依他立生無性。此如幻事
T1585_.31.0048a12: 託衆縁生。無如妄執自然性故假説無
T1585_.31.0048a13: 性非性全無。依後圓成實立勝義無性。謂
T1585_.31.0048a14: 即勝義由遠離前遍計所執我法性故假
T1585_.31.0048a15: 説無性非性全無。如太虚空雖遍衆色而
T1585_.31.0048a16: 是衆色無性所顯。雖依他起非勝義故亦
T1585_.31.0048a17: 得説爲勝義無性。而濫第二故此不説。此
T1585_.31.0048a18: 性即是諸法勝義。是一切法勝義諦故。然勝
T1585_.31.0048a19: 義諦。略有四種。一世間勝義。謂蘊處界等。
T1585_.31.0048a20: 二道理勝義。謂苦等四諦。三證得勝義。謂二
T1585_.31.0048a21: 空眞如。四勝義勝義。謂一眞法界。此中勝義
T1585_.31.0048a22: 依最後説。是最勝道所行義故。爲簡前三
T1585_.31.0048a23: 故作是説。此諸法勝義亦即是眞如。眞謂眞
T1585_.31.0048a24: 實顯非虚妄。如謂如常表無變易。謂此眞
T1585_.31.0048a25: 實於一切位常如其性故曰眞如。即是湛然
T1585_.31.0048a26: 不虚妄義。亦言顯此復有多名。謂名法界
T1585_.31.0048a27: 及實際等。如餘論中隨義廣釋。此性即是唯
T1585_.31.0048a28: 識實性。謂唯識性略有二種。一者虚妄。謂遍
T1585_.31.0048a29: 計所執。二者眞實。謂圓成實性。爲簡虚妄
T1585_.31.0048b01: 説實性言。復有二性。一者世俗。謂依他起。
T1585_.31.0048b02: 二者勝義。謂圓成實。爲簡世俗故説實
T1585_.31.0048b03: 性。三頌總顯諸契經中説無性言非極了義。
T1585_.31.0048b04: 諸有智者不應依之總撥諸法都無自性」
T1585_.31.0048b05: 如是所成唯識相性。誰於幾位如何悟入。謂
T1585_.31.0048b06: 具大乘二種姓者。略於五位漸次悟入。何
T1585_.31.0048b07: 謂大乘二種種姓。一本性住種姓。謂無始來
T1585_.31.0048b08: 依附本識法爾所得無漏法因。二習所成
T1585_.31.0048b09: 種姓。謂聞法界等流法已聞所成等熏習所
T1585_.31.0048b10: 成。要具大乘此二種姓。方能漸次悟入唯
T1585_.31.0048b11: 識。何謂悟入唯識五位。一資糧位。謂修大
T1585_.31.0048b12: 乘順解脱分。二加行位。謂修大乘順決擇分。
T1585_.31.0048b13: 三通達位。謂諸菩薩所住見道。四修習位。謂
T1585_.31.0048b14: 諸菩薩所住修道。五究竟位。謂住無上正等
T1585_.31.0048b15: 菩提。云何漸次悟入唯識。謂諸菩薩於識相
T1585_.31.0048b16: 性資糧位中能深信解。在加行位能漸伏
T1585_.31.0048b17: 除所取能取引發眞見。在通達位如實通
T1585_.31.0048b18: 達。修習位中如所見理數數修習伏斷餘
T1585_.31.0048b19: 障。至究竟位出障圓明。能盡未來化有
T1585_.31.0048b20: 情類復令悟入唯識相性。初資糧位其相云
T1585_.31.0048b21: 何。頌曰
T1585_.31.0048b22:     26乃至未起識求住唯識性
T1585_.31.0048b23:     於二取隨眠猶未能伏滅
T1585_.31.0048b24: 論曰。從發深固大菩提心。乃至未起順決
T1585_.31.0048b25: 擇識求住唯識眞勝義性。齊此皆是資糧
T1585_.31.0048b26: 位攝。爲趣無上正等菩提。修習種種勝資
T1585_.31.0048b27: 糧故。爲有情故勤求解脱。由此亦名順解
T1585_.31.0048b28: 脱分。此位菩薩依因善友作意資糧四勝力
T1585_.31.0048b29: 故於唯識義雖深信解而未能了能所取
T1585_.31.0048c01: 空。多住外門修菩薩行。故於二取所引隨
T1585_.31.0048c02: 眠猶未有能伏滅功力令彼不起二取現
T1585_.31.0048c03: 行。此二取言顯二取取。執取能取所取性
T1585_.31.0048c04: 故。二取習氣名彼隨眠。隨逐有情眠伏藏
T1585_.31.0048c05: 識。或隨増過故名隨眠。即是所知煩惱障種。
T1585_.31.0048c06: 煩惱障者。謂執遍計所執實我薩迦耶見而
T1585_.31.0048c07: 爲上首百二十八根本煩惱。及彼等流諸隨
T1585_.31.0048c08: 煩惱。此皆擾惱有情身心能障涅槃名煩
T1585_.31.0048c09: 惱障。所知障者。謂執遍計所執實法薩迦耶
T1585_.31.0048c10: 見而爲上首見疑無明愛恚慢等。覆所知境
T1585_.31.0048c11: 無顛倒性能障菩提名所知障。此所知障
T1585_.31.0048c12: 決定不與異熟識倶。彼微劣故。不與無明
T1585_.31.0048c13: 慧相應故。法空智品與倶起故。七轉識内隨
T1585_.31.0048c14: 其所應。或少或多如煩惱説。眼等五識無分
T1585_.31.0048c15: 別故法見疑等定不相應。餘由意力皆容
T1585_.31.0048c16: 引起。此障但與不善無記二心相應。論説無
T1585_.31.0048c17: 明唯通不善無記性故。癡無癡等不相應
T1585_.31.0048c18: 故。煩惱障中此障必有。彼定用此爲所依
T1585_.31.0048c19: 故。體雖無異而用有別。故二隨眠隨聖道
T1585_.31.0048c20: 用有勝有劣斷惑前後。此於無覆無記性
T1585_.31.0048c21: 中是異熟生。非餘三種。彼威儀等勢用薄弱
T1585_.31.0048c22: 非覆所知障菩提故。此名無覆望二乘
T1585_.31.0048c23: 説。若望菩薩亦是有覆。若所知障有見疑
T1585_.31.0048c24: 等如何此種契經説爲無明住地。無明増故
T1585_.31.0048c25: 總名無明。非無見等。如煩惱種立見一處
T1585_.31.0048c26: 欲色有愛四住地名。豈彼更無慢無明等。如
T1585_.31.0048c27: 是二障分別起者見所斷攝。任運起者修所
T1585_.31.0048c28: 二斷攝。乘但能斷煩惱障。菩薩倶斷。永斷二
T1585_.31.0048c29: 種唯聖道。能伏二現行通有漏道。菩薩住
T1585_.31.0049a01: 此資糧位中二麁現行雖有伏者。而於細
T1585_.31.0049a02: 者及二隨眠止觀力微未能伏滅。此位未
T1585_.31.0049a03: 證唯識眞如。依勝解力修諸勝行。應知
T1585_.31.0049a04: 亦是解行地攝。所修勝行其相云何。略有二
T1585_.31.0049a05: 種謂福及智。諸勝行中慧爲性者皆名爲
T1585_.31.0049a06: 智。餘名爲福。且依六種波羅蜜多通相皆
T1585_.31.0049a07: 二。別相前五説爲福徳。第六智慧或復前三
T1585_.31.0049a08: 唯福徳攝。後一唯智。餘通二種。復有二種
T1585_.31.0049a09: 謂利自他。所修勝行隨意樂力一切皆通
T1585_.31.0049a10: 自他利行。依別相説六到彼岸菩提分等自
T1585_.31.0049a11: 利行攝。四種攝事四無量等一切皆是利他
T1585_.31.0049a12: 行攝。如是等行差別無邊皆是此中所修勝
T1585_.31.0049a13: 行。此位二障雖未伏除修勝行時有三退
T1585_.31.0049a14: 屈。而能三事練磨其心於所證修勇猛不
T1585_.31.0049a15: 退。一聞無上正等菩提廣大深遠心便退
T1585_.31.0049a16: 屈引他已證大菩提者練磨自心勇猛不
T1585_.31.0049a17: 退。二聞施等波羅蜜多甚難可修心便退
T1585_.31.0049a18: 屈。省己意樂能修施等。練磨自心勇猛不
T1585_.31.0049a19: 退。三聞諸佛圓滿轉依極難可證心便退
T1585_.31.0049a20: 屈。引他麁善況己妙因練磨自心勇猛不
T1585_.31.0049a21: 退。由斯三事練磨其心堅固熾然修諸勝
T1585_.31.0049a22: 行。次加行位其相云何。頌曰
T1585_.31.0049a23:     27現前立少物謂是唯識性
T1585_.31.0049a24:     以有所得故非實住唯識
T1585_.31.0049a25: 論曰。菩薩先於初無數劫善備福徳智慧資
T1585_.31.0049a26: 糧順解脱分既圓滿已。爲入見道住唯識
T1585_.31.0049a27: 性復修加行伏除二取。謂煖頂忍世第一
T1585_.31.0049a28: 法。此四總名順決擇分。順趣眞實決擇分
T1585_.31.0049a29: 故。近見道故立加行名。非前資糧無加行
T1585_.31.0049b01: 義。煖等四法依四尋思四如實智初後位
T1585_.31.0049b02: 立。四尋思者尋思名義自性差別假有實無。
T1585_.31.0049b03: 如實遍知此四離識及識非有名如實智。
T1585_.31.0049b04: 名義相異故別尋求。二二相同故合思察。依
T1585_.31.0049b05: 明得定發下尋思觀無所取立爲煖位。謂
T1585_.31.0049b06: 此位中創觀所取名等四法皆自心變假施
T1585_.31.0049b07: 設有實不可得。初獲慧日前行相故立明
T1585_.31.0049b08: 得名。即此所獲道火前相故亦名煖。依明
T1585_.31.0049b09: 増定發上尋思觀無所取立爲頂位。謂此
T1585_.31.0049b10: 位中重觀所取名等四法皆自心變假施設
T1585_.31.0049b11: 有實不可得。明相轉盛故名明増。尋思位
T1585_.31.0049b12: 極故復名頂。依印順定發下如實智於無
T1585_.31.0049b13: 所取決定印持。無能取中亦順樂忍。既無
T1585_.31.0049b14: 實境離能取識。寧有實識離所取境。所取
T1585_.31.0049b15: 能取相待立故。印順忍時總立爲忍。印前順
T1585_.31.0049b16: 後立印順名。忍境識空故亦名忍。依無間
T1585_.31.0049b17: 定發上如實智印二取空立世第一法。謂
T1585_.31.0049b18: 前上忍唯印能取空。今世第一法二空雙印。
T1585_.31.0049b19: 從此無間必入見道故立無間名。異生法
T1585_.31.0049b20: 中此最勝故名世第一法。如是煖頂依能
T1585_.31.0049b21: 取識觀所取空。下忍起時印境空相。中忍
T1585_.31.0049b22: 轉位於能取識如境是空順樂忍可。上忍
T1585_.31.0049b23: 起位印能取空。世第一法雙印空相。皆帶
T1585_.31.0049b24: 相故未能證實。故説菩薩此四位中。猶於
T1585_.31.0049b25: 現前安立少物。謂是唯識眞勝義性。以彼
T1585_.31.0049b26: 空有二相未除。帶相觀心有所得故。非實
T1585_.31.0049b27: 安住眞唯識理。彼相滅已方實安住。依如
T1585_.31.0049b28: 是義故有頌言
T1585_.31.0049b29:     菩薩於定位觀影唯是心
T1585_.31.0049c01:     義相既滅除審觀唯自想
T1585_.31.0049c02:     如是住内心知所取非有
T1585_.31.0049c03:     次能取亦無後觸無所得
T1585_.31.0049c04: 此加行位未遣相縛。於麁重縛亦未能斷。
T1585_.31.0049c05: 唯能伏除分別二取違見道故。於倶生者
T1585_.31.0049c06: 及二隨眠有漏觀心有所得故有分別故
T1585_.31.0049c07: 未全伏除全未能滅。此位菩薩於安立諦
T1585_.31.0049c08: 非安立諦倶學觀察。爲引當來二種見故。
T1585_.31.0049c09: 及伏分別二種障故。非安立諦是正所觀非
T1585_.31.0049c10: 如二乘唯觀安立。菩薩起此煖等善根。雖
T1585_.31.0049c11: 方便時通諸靜慮而依第四方得成滿。託
T1585_.31.0049c12: 最勝依入見道故。唯依欲界善趣身起餘
T1585_.31.0049c13: 慧厭心非殊勝故。此位亦是解行地攝。未
T1585_.31.0049c14: 證唯識眞勝義故。次通達位其相云何。頌
T1585_.31.0049c15: 曰
T1585_.31.0049c16:     28若時於所縁智都無所得
T1585_.31.0049c17:     爾時住唯識離二取相故
T1585_.31.0049c18: 論曰。若時菩薩於所縁境無分別智都無所
T1585_.31.0049c19: 得。不取種種戲論相故。爾時乃名實住唯
T1585_.31.0049c20: 識眞勝義性。即證眞如智與眞如平等平
T1585_.31.0049c21: 等倶離能取所取相故。能所取相倶是分別。
T1585_.31.0049c22: 有所得心戲論現故。有義此智二分倶無。
T1585_.31.0049c23: 説無所取能取相故。有義此智相見倶有。
T1585_.31.0049c24: 帶彼相起名縁彼故。若無彼相名縁彼
T1585_.31.0049c25: 者應色智等名聲等智。若無見分應不能
T1585_.31.0049c26: 縁。寧可説爲縁眞如智。勿眞如性亦名能
T1585_.31.0049c27: 縁。故應許此定有見分。有義此智見有相
T1585_.31.0049c28: 無。説無相取不取相故。雖有見分而無分
T1585_.31.0049c29: 別説非能取非取全無。雖無相分而可
T1585_.31.0050a01: 説此帶如相起不離如故。如自證分縁
T1585_.31.0050a02: 見分時不變而縁此亦應爾。變而縁者便
T1585_.31.0050a03: 非親證如後得智應有分別。故應許此
T1585_.31.0050a04: 有見無相。加行無間此智生時體會眞如
T1585_.31.0050a05: 名通達位。初照理故亦名見道。然此見道
T1585_.31.0050a06: 略説有二。一眞見道。謂即所説無分別智。
T1585_.31.0050a07: 實證二空所顯眞理。實斷二障分別隨眠。
T1585_.31.0050a08: 雖多刹那事方究竟而相等故總説一心。有
T1585_.31.0050a09: 義此中二空二障漸證漸斷。以有淺深麁細
T1585_.31.0050a10: 異故。有義此中二空二障頓證頓斷。由意樂
T1585_.31.0050a11: 力有堪能故。二相見道。此復有二。一觀非
T1585_.31.0050a12: 安立諦有三品心。一内遣有情假縁智能
T1585_.31.0050a13: 除軟品分別隨眠。二内遣諸法假縁智能
T1585_.31.0050a14: 除中品分別隨眠。三遍遣一切有情諸法假
T1585_.31.0050a15: 縁智能除一切分別隨眠。前二名法智各
T1585_.31.0050a16: 別縁故。第三名類智總合縁故。法眞見道
T1585_.31.0050a17: 二空見分自所斷障無間解脱。別總建立名
T1585_.31.0050a18: 相見道。有義此三是眞見道。以相見道縁四
T1585_.31.0050a19: 諦故。有義此三是相見道。以眞見道不別
T1585_.31.0050a20: 縁故。二縁安立諦有十六心。此復有二。一
T1585_.31.0050a21: 者依觀所取能取別立法類十六種心。謂
T1585_.31.0050a22: 於苦諦有四種心。一苦法智忍。謂觀三界
T1585_.31.0050a23: 苦諦眞如。正斷三界見苦所斷二十八種分
T1585_.31.0050a24: 別隨眠。二苦法智。謂忍無間觀前眞如證
T1585_.31.0050a25: 前所斷煩惱解脱。三苦類智忍。謂智無間無
T1585_.31.0050a26: 漏慧生於法忍智各別内證。言後聖法皆
T1585_.31.0050a27: 是此類。四苦類智。謂此無間無漏智生審定
T1585_.31.0050a28: 印可苦類智忍。如於苦諦有四種心集滅
T1585_.31.0050a29: 道諦應知亦爾。此十六心八觀眞如八觀
T1585_.31.0050b01: 正智。法眞見道無間解脱見自證分差別建
T1585_.31.0050b02: 立名相見道。二者依觀下上諦境別立法
T1585_.31.0050b03: 類十六種心。謂觀現前不現前界苦等四諦
T1585_.31.0050b04: 各有二心。一現觀忍。二現觀智。如其所應
T1585_.31.0050b05: 法眞見道無間解脱見分觀諦斷見所斷百
T1585_.31.0050b06: 一十二分別隨眠名相見道。若依廣布聖教
T1585_.31.0050b07: 道理説相見道有九種心。此即依前縁安
T1585_.31.0050b08: 立諦二十六種止觀別立。謂法類品忍智合
T1585_.31.0050b09: 説各有四觀。即爲八心。八相應止總説爲
T1585_.31.0050b10: 一。雖見道中止觀雙運而於見義觀順非
T1585_.31.0050b11: 止。故此觀止開合不同。由此九心名相見
T1585_.31.0050b12: 道。諸相見道依眞假説世第一法無間而生
T1585_.31.0050b13: 及斷隨眠非實如是。眞見道後方得生故。
T1585_.31.0050b14: 非安立後起安立故。分別隨眠眞已斷故。前
T1585_.31.0050b15: 眞見道證唯識性。後相見道證唯識相。二中
T1585_.31.0050b16: 初勝故頌偏説。前眞見道根本智攝後相見
T1585_.31.0050b17: 道後得智攝。諸後得智有二分耶。有義倶
T1585_.31.0050b18: 無離二取故。有義此智見有相無。説此智
T1585_.31.0050b19: 品有分別故。聖智皆能親照境故。不執著
T1585_.31.0050b20: 故説離二取。有義此智二分倶有。説此思
T1585_.31.0050b21: 惟似眞如相不見眞實眞如性故。又説此
T1585_.31.0050b22: 智分別諸法自共相等觀諸有情根性差別
T1585_.31.0050b23: 而爲説故。又説此智現身土等爲諸有情
T1585_.31.0050b24: 説正法故。若不變現似色聲等寧有現身
T1585_.31.0050b25: 説法等事。轉色蘊依不現色者轉四蘊
T1585_.31.0050b26: 依應無受等。又若此智不變似境離自體
T1585_.31.0050b27: 法應非所縁。縁色等時應縁聲等。又縁
T1585_.31.0050b28: 無法等應無所縁縁。彼體非實無縁用故。
T1585_.31.0050b29: 由斯後智二分倶有。此二見道與六現觀相
T1585_.31.0050c01: 攝云何。六現觀者。一思現觀謂最上品喜受
T1585_.31.0050c02: 相應思所成慧。此能觀察諸法共相引生煖
T1585_.31.0050c03: 等。加行道中觀察諸法。此用最猛偏立現
T1585_.31.0050c04: 觀煖等不能廣分別法又未證理故非現
T1585_.31.0050c05: 觀。二信現觀。謂縁三寶世出世間決定淨
T1585_.31.0050c06: 信。此助現觀令不退轉立現觀名。三戒現
T1585_.31.0050c07: 觀謂無漏戒除破戒垢令觀増明亦名現
T1585_.31.0050c08: 觀。四現觀智諦現觀。謂一切種縁非安立根
T1585_.31.0050c09: 本後得無分別智。五現觀邊智諦現觀。謂現
T1585_.31.0050c10: 觀智諦現觀後諸縁安立世出世智。六究竟
T1585_.31.0050c11: 現觀。謂盡智等究竟位智。此眞見道攝彼第
T1585_.31.0050c12: 四現觀少分。此相見道攝彼第四第五少分。
T1585_.31.0050c13: 彼第二三雖此倶起而非自性故不相攝。
T1585_.31.0050c14: 菩薩得此二見道時生如來家。住極喜地。
T1585_.31.0050c15: 善達法界得諸平等。常生諸佛大集會中。
T1585_.31.0050c16: 於多百門已得自在。自知不久證大菩提。
T1585_.31.0050c17: 能盡未來利樂一切。次修習位其相云何。
T1585_.31.0050c18: 頌曰
T1585_.31.0050c19:     29無得不思議是出世間智
T1585_.31.0050c20:     捨二麁重故便證得轉依
T1585_.31.0050c21: 論曰。菩薩從前見道起已。爲斷餘障證
T1585_.31.0050c22: 得轉依。復數修習無分別智。此智遠離所取
T1585_.31.0050c23: 能取。故説無得及不思議。或離戲論説爲
T1585_.31.0050c24: 無得。妙用難測名不思議。是出世間無分別
T1585_.31.0050c25: 智。斷世間故名出世間。二取隨眠是世間
T1585_.31.0050c26: 本。唯此能斷獨得出名。或出世名依二義
T1585_.31.0050c27: 立。謂體無漏及證眞如。此智具斯二種義
T1585_.31.0050c28: 故獨名出世。餘智不然。即十地中無分別
T1585_.31.0050c29: 智。數修此故捨二麁重。二障種子立麁重
T1585_.31.0051a01: 名。性無堪任違細輕故令彼永滅故説爲
T1585_.31.0051a02: 捨。此能捨彼二麁重故便能證得廣大轉
T1585_.31.0051a03: 依。依謂所依即依他起與染淨法爲所依
T1585_.31.0051a04: 故。染謂虚妄遍計所執。淨謂眞實圓成實性。
T1585_.31.0051a05: 轉謂二分轉捨轉得。由數修習無分別智斷
T1585_.31.0051a06: 本識中二障麁重故能轉捨依他起上遍計
T1585_.31.0051a07: 所執及能轉得依他起中圓成實性。由轉
T1585_.31.0051a08: 煩惱得大涅槃。轉所知障證無上覺。成
T1585_.31.0051a09: 立唯識意爲有情證得如斯二轉依果。或
T1585_.31.0051a10: 依即是唯識眞如。生死涅槃之所依故。愚夫
T1585_.31.0051a11: 顛倒迷此眞如。故無始來受生死苦。聖者離
T1585_.31.0051a12: 倒悟此眞如。便得涅槃畢究安樂。由數修
T1585_.31.0051a13: 習無分別智斷本識中二障麁重故能轉
T1585_.31.0051a14: 滅依如生死及能轉證依如涅槃。此即眞
T1585_.31.0051a15: 如離雜染性。如雖性淨而相雜染。故離染
T1585_.31.0051a16: 時假説新淨。即此新淨説爲轉依。修習位中
T1585_.31.0051a17: 斷障證得。雖於此位亦得菩提而非此中
T1585_.31.0051a18: 頌意所顯。頌意但顯轉唯識性。二乘滿位
T1585_.31.0051a19: 名解脱身。在大牟尼名法身故
T1585_.31.0051a20: 云何證得二種轉依。謂十地中修十勝行
T1585_.31.0051a21: 斷十重障證十眞如二種轉依由斯證得。
T1585_.31.0051a22: 言十地者。一極喜地。初獲聖性具證二空
T1585_.31.0051a23: 能益自他生大喜故。二離垢地。具淨尸羅
T1585_.31.0051a24: 遠離能起微細毀犯煩惱垢故。三發光地。
T1585_.31.0051a25: 成就勝定大法總持能發無邊妙慧光故。
T1585_.31.0051a26: 四焔慧地。安住最勝菩提分法燒煩惱薪
T1585_.31.0051a27: 慧焔増故。五極難勝地。眞俗兩智行相互違
T1585_.31.0051a28: 合令相應極難勝故。六現前地。住縁起智
T1585_.31.0051a29: 引無分別最勝般若令現前故。七遠行地。
T1585_.31.0051b01: 至無相住功用後邊出過世間二乘道故。八
T1585_.31.0051b02: 不動地。無分別智任運相續相用煩惱不能
T1585_.31.0051b03: 動故。九善慧地。成就微妙四無閡解能遍
T1585_.31.0051b04: 十方善説法故。十法雲地。大法智雲含衆
T1585_.31.0051b05: 徳水蔽一切如空麁重充滿法身故。如
T1585_.31.0051b06: 是十地總攝有爲無爲功徳以爲自性。與
T1585_.31.0051b07: 所修行爲勝依持令得生長故名爲地
T1585_.31.0051b08: 十勝行者即是十種波羅蜜多。施有三種。謂
T1585_.31.0051b09: 財施無畏施法施。戒有三種。謂律儀戒。攝善
T1585_.31.0051b10: 法戒饒益有情戒。忍有三種。謂耐怨害忍
T1585_.31.0051b11: 安受苦忍。諦察法忍。精進有三種。謂被甲精
T1585_.31.0051b12: 進攝善精進利樂精進。靜慮有三種。謂安
T1585_.31.0051b13: 住靜慮。引發靜慮辦事靜慮。般若有三種。
T1585_.31.0051b14: 謂生空無分別慧法空無分別慧倶空無分
T1585_.31.0051b15: 別慧。方便善巧有二種。謂迴向方便善巧拔
T1585_.31.0051b16: 濟方便善巧。願有二種。謂求菩提願利樂他
T1585_.31.0051b17: 願。力有二種。謂思擇力修習力。智有二種。
T1585_.31.0051b18: 謂受用法樂智成熟有情智。此十性者。施以
T1585_.31.0051b19: 無貪及彼所起三業爲性。戒以受學菩薩
T1585_.31.0051b20: 戒時三業爲性。忍以無瞋精進審慧及彼
T1585_.31.0051b21: 所起三業爲性。精進以勤及彼所起三業
T1585_.31.0051b22: 爲性。靜慮但以等持爲性。後五皆以擇法
T1585_.31.0051b23: 爲性。説是根本後得智故。有義第八以欲
T1585_.31.0051b24: 勝解及信爲性。願以此三爲自性故。此
T1585_.31.0051b25: 説自性若并眷屬一一皆以一切倶行功
T1585_.31.0051b26: 徳爲性。此十相者。要七最勝之所攝受方
T1585_.31.0051b27: 可建立波羅蜜多。一安住最勝。謂要安住
T1585_.31.0051b28: 菩薩種性。二依止最勝。謂要依止大菩提
T1585_.31.0051b29: 心。三意樂最勝。謂要悲愍一切有情。四事業
T1585_.31.0051c01: 最勝。謂要具行一切事勝。五巧便最勝。謂
T1585_.31.0051c02: 要無相智所攝受。六迴向最勝。謂要迴向
T1585_.31.0051c03: 無上菩提。七清淨最勝。謂要不爲二障間
T1585_.31.0051c04: 雜。若非此七所攝受者所行施等非到彼
T1585_.31.0051c05: 岸。由斯施等十對波羅蜜多一一皆應四句
T1585_.31.0051c06: 分別。此但有十不増減者謂十地中對治
T1585_.31.0051c07: 十障證十眞如無増減故。復次前六不増
T1585_.31.0051c08: 減者爲除六種相違障故。漸次修行諸佛
T1585_.31.0051c09: 法故。漸次成熟諸有情故。此如餘論廣説
T1585_.31.0051c10: 應知。又施等三増上生道。感大財體及眷屬
T1585_.31.0051c11: 故。精進等三決定勝道。能伏煩惱成熟有
T1585_.31.0051c12: 情及佛法故。諸菩薩道唯有此二。又前三種
T1585_.31.0051c13: 饒益有情。施彼資財不損惱彼。堪忍彼
T1585_.31.0051c14: 惱而饒益故。精進等三對治煩惱。雖未伏
T1585_.31.0051c15: 滅而能精勤修對治彼諸善加行永伏永
T1585_.31.0051c16: 滅諸煩惱故。又由施等不住涅槃。及由後
T1585_.31.0051c17: 三不住生死。爲無住處涅槃資糧。由此前
T1585_.31.0051c18: 六不増不減。後唯四者爲助前六令修滿
T1585_.31.0051c19: 足不増減故。方便善巧助施等三願助精
T1585_.31.0051c20: 進力助靜慮智助般若令修滿故如解深
T1585_.31.0051c21: 密廣説應知。十次第者。謂由前前引發
T1585_.31.0051c22: 後後。及由後後持淨前前。又前前麁後後
T1585_.31.0051c23: 細故易難修習次第如是。釋總別名如餘
T1585_.31.0051c24: 處説。此十修者有五種修。一依止任持修。二
T1585_.31.0051c25: 依止作意修。三依止意樂修。四依止方便修。
T1585_.31.0051c26: 五依止自在修。依此五修修習十種波羅
T1585_.31.0051c27: 蜜多皆得圓滿。如集論等廣説其相。此十
T1585_.31.0051c28: 攝者。謂十一一皆攝一切波羅蜜多互相順
T1585_.31.0051c29: 故。依修前行而引後者。前攝於後必待
T1585_.31.0052a01: 前故後不攝前不待後故。依修後行持
T1585_.31.0052a02: 淨前者後攝於前持淨前故前不攝後非
T1585_.31.0052a03: 持淨故。若依純雜而修習者。展轉相望應
T1585_.31.0052a04: 作四句。此實有十而説六者應知後四第
T1585_.31.0052a05: 六所攝。開爲十者第六唯攝無分別智後
T1585_.31.0052a06: 四皆是後得智攝縁世俗故。此十果者。有
T1585_.31.0052a07: 漏有四除離繋果。無漏有四除異熟果。而
T1585_.31.0052a08: 有處説具五果者或互相資或二合説。十
T1585_.31.0052a09: 與三學互相攝者。戒學有三。一律儀戒。謂
T1585_.31.0052a10: 正遠離所應離法。二攝善法戒。謂正修證
T1585_.31.0052a11: 應修證法。三饒益有情戒。謂正利樂一切
T1585_.31.0052a12: 有情。此與二乘有共不共甚深廣大如餘
T1585_.31.0052a13: 處説。定學有四。一大乘光明定。謂此能發
T1585_.31.0052a14: 照了大乘理教行果智光明故。二集福王
T1585_.31.0052a15: 定。謂此自在集無邊福如王勢力無等雙
T1585_.31.0052a16: 故。三賢守定。謂此能守世出世間賢善法
T1585_.31.0052a17: 故。四健行定。謂佛菩薩大健有情之所行故。
T1585_.31.0052a18: 此四所縁對治堪能引發作業如餘處説。慧
T1585_.31.0052a19: 學有三。一加行無分別慧。二根本無分別慧。
T1585_.31.0052a20: 三後得無分別慧。此三自性所依因縁所縁
T1585_.31.0052a21: 行等如餘處説。如是三慧初二位中種具有
T1585_.31.0052a22: 三。現唯加行。於通達位現二種三。見道位
T1585_.31.0052a23: 中無加行故。於修習位七地已前若種若
T1585_.31.0052a24: 現倶通三種。八地以去現二種三。無功用道
T1585_.31.0052a25: 違加行故。所有進趣皆用後得無漏觀中
T1585_.31.0052a26: 任運起故。究竟位中現種倶二。加行現種倶
T1585_.31.0052a27: 已捨故。若自性攝戒唯攝戒。定攝靜慮。慧
T1585_.31.0052a28: 攝後五。若并助伴皆具相攝。若隨用攝戒
T1585_.31.0052a29: 攝前三。資糧自體眷屬性故。定攝靜慮。慧
T1585_.31.0052b01: 攝後五。精進三攝。遍策三故。若隨顯攝戒
T1585_.31.0052b02: 攝前四。前三如前及守護故。定攝靜慮。慧
T1585_.31.0052b03: 攝後五。此十位者五位皆具。修習位中其相
T1585_.31.0052b04: 最顯。然初二位頓悟菩薩種通二種現唯
T1585_.31.0052b05: 有漏。漸悟菩薩若種若現倶通二種。已得生
T1585_.31.0052b06: 空無漏觀故。通達位中種通二種現唯無漏。
T1585_.31.0052b07: 於修習位七地已前種現倶通有漏無漏。八
T1585_.31.0052b08: 地以去種通二種現唯無漏。究竟位中若現
T1585_.31.0052b09: 若種倶唯無漏。此十因位有三種名。一名
T1585_.31.0052b10: 遠波羅蜜多。謂初無數劫。爾時施等勢力尚
T1585_.31.0052b11: 微被煩惱伏未能伏彼。由斯煩惱不覺現
T1585_.31.0052b12: 行。二名近波羅蜜多。謂第二無數劫。爾時施
T1585_.31.0052b13: 等勢力漸増非煩惱伏而能伏彼。由斯煩
T1585_.31.0052b14: 惱故意方行。三名大波羅蜜多。謂第三無數
T1585_.31.0052b15: 劫。爾時施等勢力轉増能畢竟伏一切煩惱。
T1585_.31.0052b16: 由斯煩惱永不現行。猶有所知微細現種
T1585_.31.0052b17: 及煩惱種故未究竟。此十義類差別無邊。恐
T1585_.31.0052b18: 厭繁文略示綱要。十於十地雖實皆修
T1585_.31.0052b19: 而隨相増地地修一。雖十地行有無量門
T1585_.31.0052b20: 而皆攝在十到彼岸。十重障者。一異生性障。
T1585_.31.0052b21: 謂二障中分別起者依彼種立異生性故。
T1585_.31.0052b22: 二乘見道現在前時唯斷一種名得聖性。
T1585_.31.0052b23: 菩薩見道現在前時具斷二種名得聖性。
T1585_.31.0052b24: 二眞見道現在前時彼二障種必不成就。猶
T1585_.31.0052b25: 明與闇定不倶生。如秤兩頭低昂時等。諸
T1585_.31.0052b26: 相違法理必應然。是故二性無倶成失。無間
T1585_.31.0052b27: 道時已無惑種何用復起解脱道爲。斷惑
T1585_.31.0052b28: 證滅期心別故。爲捨彼品麁重性故。無間
T1585_.31.0052b29: 道時雖無惑種而未捨彼無堪任性。爲捨
T1585_.31.0052c01: 此故起解脱道。及證此品擇滅無爲。雖見
T1585_.31.0052c02: 道生亦斷惡趣諸業果等而今且説能起煩
T1585_.31.0052c03: 惱是根本故。由斯初地説斷二愚及彼麁
T1585_.31.0052c04: 重。一執著我法愚即是此中異生性障。二惡
T1585_.31.0052c05: 趣雜染愚即是惡趣諸業果等。應知愚品總
T1585_.31.0052c06: 説爲愚。後准此釋。或彼唯説利鈍障品倶
T1585_.31.0052c07: 起二愚。彼麁重言顯彼二種。或二所起無堪
T1585_.31.0052c08: 任性。如入二定説斷苦根所斷苦根雖
T1585_.31.0052c09: 非現種而名麁重。此亦應然。後麁重言例
T1585_.31.0052c10: 此應釋。雖初地所斷實通二障。而異生性
T1585_.31.0052c11: 障意取所知。説十無明非染汚故。無明即
T1585_.31.0052c12: 是十障品愚。二乘亦能斷煩惱障。彼是共故
T1585_.31.0052c13: 非此所説。又十無明不染汚者唯依十地
T1585_.31.0052c14: 修所斷説。雖此位中亦伏煩惱斷彼麁重
T1585_.31.0052c15: 而非正意。不斷隨眠故此不説。理實初地
T1585_.31.0052c16: 修道位中亦斷倶生所知一分。然今且説最
T1585_.31.0052c17: 初斷者後九地斷准此應知。住滿地中時既
T1585_.31.0052c18: 淹久。理應進斷所應斷障。不爾三時道應
T1585_.31.0052c19: 無別。故説菩薩得現觀已復於十地修道
T1585_.31.0052c20: 位中唯修永滅所知障道留煩惱障助願
T1585_.31.0052c21: 受生非如二乘速趣圓寂。故修道位不斷
T1585_.31.0052c22: 煩惱將成佛時方頓斷故。二邪行障謂所
T1585_.31.0052c23: 知障中倶生一分及彼所起誤犯三業。彼障
T1585_.31.0052c24: 二地極淨尸羅。入二地時便能永斷。由斯
T1585_.31.0052c25: 二地説斷二愚及彼麁重。一微細誤犯愚。即
T1585_.31.0052c26: 是此中倶生一分。二種種業趣愚。即彼所起
T1585_.31.0052c27: 誤犯三業。或唯起業不了業愚。三闇鈍障。
T1585_.31.0052c28: 謂所知障中倶生一分令所聞思修法忘失。
T1585_.31.0052c29: 彼障三地勝定總持及彼所發殊勝三慧。入
T1585_.31.0053a01: 三地時便能永斷。由斯三地説斷二愚及
T1585_.31.0053a02: 彼麁重。一欲貪愚。即是此中能障勝定及修
T1585_.31.0053a03: 慧者。彼昔多與欲貪倶故名欲貪愚。今得
T1585_.31.0053a04: 勝定及修所成彼既永斷欲貪隨伏。此無始
T1585_.31.0053a05: 來依彼轉故。二圓滿聞持陀羅尼愚。即是此
T1585_.31.0053a06: 中能障總持聞思慧者。四微細煩惱現行
T1585_.31.0053a07: 障。謂所知障中倶生一分第六識倶身見等
T1585_.31.0053a08: 攝。最下品故不作意縁故遠隨現行故説名
T1585_.31.0053a09: 微細。彼障四地菩提分法。入四地時便能
T1585_.31.0053a10: 永斷。彼昔多與第六識中任運而生執我見
T1585_.31.0053a11: 等同體起故説煩惱名。今四地中既得無
T1585_.31.0053a12: 漏菩提分法彼便永滅。此我見等亦永不行。
T1585_.31.0053a13: 初二三地行施戒修相同世間。四地修得
T1585_.31.0053a14: 菩提分法方名出世。故能永害二身見等。
T1585_.31.0053a15: 寧知此與第六識倶。第七識倶執我見等
T1585_.31.0053a16: 與無漏道性相違故。八地以去方永不行
T1585_.31.0053a17: 七地已來猶得現起與餘煩惱爲依持故。
T1585_.31.0053a18: 此麁彼細伏有前後。故此但與第六相應
T1585_.31.0053a19: 身見等言亦攝無始所知障攝定愛法愛。彼
T1585_.31.0053a20: 定法愛三地尚増。入四地時方能永斷。菩提
T1585_.31.0053a21: 分法特違彼故。由斯四地説斷二愚及彼
T1585_.31.0053a22: 麁重。一等至愛愚。即是此中定愛倶者。二法
T1585_.31.0053a23: 愛愚。即是此中法愛倶者。所知障攝二愚斷
T1585_.31.0053a24: 故煩惱二愛亦永不行。五於下乘般涅槃
T1585_.31.0053a25: 障。謂所知障中倶生一分令厭生死樂趣
T1585_.31.0053a26: 涅槃同下二乘厭苦欣滅。彼障五地無差
T1585_.31.0053a27: 別道。入五地時便能永斷。由斯五地説斷
T1585_.31.0053a28: 二愚及彼麁重。一純作意背生死愚。即是此
T1585_.31.0053a29: 中厭生死者。二純作意向涅槃愚。即是此中
T1585_.31.0053b01: 樂涅槃者。六麁相現行障。謂所知障中倶生
T1585_.31.0053b02: 一分執有染淨麁相現行。彼障六地無染
T1585_.31.0053b03: 淨道。入六地時便能永斷。由斯六地説斷
T1585_.31.0053b04: 二愚及彼麁重。一現觀察行流轉愚。即是此
T1585_.31.0053b05: 中執有染者。諸行流轉染分攝故二相多現
T1585_.31.0053b06: 行愚。即是此中執有淨者。取淨相故相觀
T1585_.31.0053b07: 多行未能多時住無相觀。七細相現行障。
T1585_.31.0053b08: 謂所知障中倶生一分執有生滅細相現
T1585_.31.0053b09: 行。彼障七地妙無相道。入七地時便能永
T1585_.31.0053b10: 斷。由斯七地説斷二愚及彼麁重。一細相
T1585_.31.0053b11: 現行愚。即是此中執有生者。猶取流轉細生
T1585_.31.0053b12: 相故。二純作意求無相愚。即是此中執有
T1585_.31.0053b13: 滅者。尚取還滅細滅相故。純於無相作意
T1585_.31.0053b14: 勤求未能空中起有勝行。八無相中作加
T1585_.31.0053b15: 行障。謂所知障中倶生一分令無相觀不
T1585_.31.0053b16: 任運起。前之五地有相觀多無相觀少。於第
T1585_.31.0053b17: 六地有相觀少無相觀多。第七地中純無相
T1585_.31.0053b18: 觀。雖恒相續而有加行。由無相中有加行
T1585_.31.0053b19: 故未能任運現相及土。如是加行障八地
T1585_.31.0053b20: 中無功用道。故若得入第八地時便能永
T1585_.31.0053b21: 斷。彼永斷故得二自在。由斯八地説斷二
T1585_.31.0053b22: 愚及彼麁重。一於無相作功用愚。二於
T1585_.31.0053b23: 相自在愚。令於相中不自在故。此亦攝
T1585_.31.0053b24: 土相一分故。八地以上純無漏道任運起故
T1585_.31.0053b25: 三界煩惱永不現行。第七識中細所知障猶
T1585_.31.0053b26: 可現起。生空智果不違彼故。九利他中不
T1585_.31.0053b27: 欲行障。謂所知障中倶生一分令於利樂
T1585_.31.0053b28: 有情事中不欲勤行樂修己利。彼障九
T1585_.31.0053b29: 地四無閡解。入九地時便能永斷。由斯九
T1585_.31.0053c01: 地説斷二愚及彼麁重。一於無量所説法無
T1585_.31.0053c02: 量名句字後後慧辯陀羅尼自在愚。於無
T1585_.31.0053c03: 量所説法陀羅尼自在者謂義無閡解。即於
T1585_.31.0053c04: 所詮總持自在。於一義中現一切義故。於
T1585_.31.0053c05: 無量名句字陀羅尼自在者謂法無閡解。即
T1585_.31.0053c06: 於能詮總持自在。於一名句字中現一切
T1585_.31.0053c07: 名句字故。於後後慧辯陀羅尼自在者謂
T1585_.31.0053c08: 詞無閡解。即於言音展轉訓釋總持自在。
T1585_.31.0053c09: 於一音聲中現一切音聲故。二辯才自在
T1585_.31.0053c10: 愚。辯才自在者謂辯無閡解。善達機宜巧
T1585_.31.0053c11: 爲説故。愚能障此四種自在。皆是此中第九
T1585_.31.0053c12: 障攝。十於諸法中未得自在障。謂所知障
T1585_.31.0053c13: 中倶生一分令於諸法不得自在。彼障十
T1585_.31.0053c14: 地大法智雲及所含藏所起事業。入十地時
T1585_.31.0053c15: 便能永斷。由斯十地説斷二愚及彼麁重。
T1585_.31.0053c16: 一大神通愚。即是此中障所起事業者。二
T1585_.31.0053c17: 悟入微細祕密愚。即是此中障大法智雲及
T1585_.31.0053c18: 所含藏者。此地於法雖得自在而有餘障
T1585_.31.0053c19: 未名最極。謂有倶生微所知障。及有任運
T1585_.31.0053c20: 煩惱障種。金剛喩定現在前時彼皆頓斷入
T1585_.31.0053c21: 如來地。由斯佛地説斷二愚及彼麁重。一
T1585_.31.0053c22: 於一切所知境極微細著愚。即是此中微所
T1585_.31.0053c23: 知障。二極微細礙愚。即是此中一切任運煩
T1585_.31.0053c24: 惱障種。故集論説得菩提時頓斷煩惱及
T1585_.31.0053c25: 所知障成阿羅漢及成如來證大涅槃大
T1585_.31.0053c26: 菩提故
T1585_.31.0053c27: 成唯識論卷第九
T1585_.31.0053c28:
T1585_.31.0053c29:
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

Footnote:

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