SAT DB

T1585_.31.0029a01: 注馳散推求。或時起二。謂於所樂決定境中
T1585_.31.0029a02: 起欲勝解。或於所樂曾習境中起欲及念。如
T1585_.31.0029a03: 是乃至於所觀境起定及慧。合有十二。
T1585_.31.0029a04: 或時起三。謂於所樂決定曾習起欲解念。
T1585_.31.0029a05: 如是乃至於曾所觀起念定慧。合有十三。
T1585_.31.0029a06: 或時起四。謂於所樂決定曾習所觀境中起
T1585_.31.0029a07: 前四種。如是乃至於定曾習所觀境中起後
T1585_.31.0029a08: 四種。合有五四。或時起五。謂於所樂決定
T1585_.31.0029a09: 曾習所觀境中具起五種。如是於四起欲
T1585_.31.0029a10: 等五。總別合有三十一句。或有心位五皆不
T1585_.31.0029a11: 起。如非四境率爾墮心及藏識倶。此類非
T1585_.31.0029a12: 一。第七八識此別境五隨位有無。如前已
T1585_.31.0029a13: 説。第六意識諸位容倶。依轉未轉皆不遮
T1585_.31.0029a14: 故。有義五識此五皆無。縁已得境無希望
T1585_.31.0029a15: 故。不能審決無印持故。恒取新境無追
T1585_.31.0029a16: 憶故。自性散動無專注故。不能推度無
T1585_.31.0029a17: 簡擇故。有義五識容有此五。雖無於境増
T1585_.31.0029a18: 上希望。而有微劣樂境義故。於境雖無増
T1585_.31.0029a19: 上審決。而有微劣印境義故。雖無明記曾
T1585_.31.0029a20: 習境體。而有微劣念境類故。雖不作意繋
T1585_.31.0029a21: 念一境。而有微劣專注義故。遮等引故
T1585_.31.0029a22: 説性散動。非遮等持。故容有定。雖於所
T1585_.31.0029a23: 縁不能推度。而有微劣簡擇義故。由此聖
T1585_.31.0029a24: 教説眼耳通是眼耳識相應智性。餘三准此
T1585_.31.0029a25: 有慧無失。未自在位此五或無。得自在時
T1585_.31.0029a26: 此五定有。樂觀諸境欲無減故。印境勝解
T1585_.31.0029a27: 常無減故。憶習曾受念無減故。又佛五識
T1585_.31.0029a28: 縁三世故。如來無有不定心故。五識皆
T1585_.31.0029a29: 有作事智故。此別境五何受相應。有義欲三
T1585_.31.0029b01: 除憂苦受。以彼二境非所樂故。餘四通
T1585_.31.0029b02: 四。唯除苦受。以審決等五識無故。有義一
T1585_.31.0029b03: 切五受相應。論説憂根於無上法思慕愁慼
T1585_.31.0029b04: 求欲證故。純受苦處希求解脱。意有苦根
T1585_.31.0029b05: 前已説故。論説貪愛憂苦相應。此貪愛倶必
T1585_.31.0029b06: 有欲故。苦根既有意識相應。審決等四苦倶
T1585_.31.0029b07: 何咎。又五識倶亦有微細印境等四。義如前
T1585_.31.0029b08: 説。由斯欲等五受相應。此五復依性界學
T1585_.31.0029b09: 等。諸門分別如理應思
T1585_.31.0029b10: 成唯識論卷第五
T1585_.31.0029b11:
T1585_.31.0029b12:
T1585_.31.0029b13:
T1585_.31.0029b14: 成唯識論卷第六
T1585_.31.0029b15:   護法等菩薩造
T1585_.31.0029b16:   ＊三藏法師玄奘奉　　詔譯
T1585_.31.0029b17: 已説遍行別境二位。善位心所其相云何。頌
T1585_.31.0029b18: 曰
T1585_.31.0029b19:     11善謂信慚愧無貪等三根
T1585_.31.0029b20:     勤安不放逸行捨及不害
T1585_.31.0029b21: 論曰。唯善心倶名善心所。謂信慚等定有十
T1585_.31.0029b22: 一。云何爲信。於實徳能深忍樂欲心淨爲
T1585_.31.0029b23: 性。對治不信樂善爲業。然信差別略有三
T1585_.31.0029b24: 種。一信實有。謂於諸法實事理中深信忍
T1585_.31.0029b25: 故。二信有徳。謂於三寶眞淨徳中深信樂
T1585_.31.0029b26: 故。三信有能。謂於一切世出世善深信有
T1585_.31.0029b27: 力能得能成起希望故。由斯對治彼不
T1585_.31.0029b28: 信心。愛樂證修世出世善。忍謂勝解。此即
T1585_.31.0029b29: 信因。樂欲謂欲即是信果。礭陳此信自相
T1585_.31.0029c01: 是何。豈不適言。心淨爲性。此猶未了彼心
T1585_.31.0029c02: 淨言。若淨即心應非心所。若令心淨慚等
T1585_.31.0029c03: 何別。心倶淨法爲難亦然。此性澄清能淨心
T1585_.31.0029c04: 等。以心勝故立心淨名。如水清珠能清濁
T1585_.31.0029c05: 水。慚等雖善非淨爲相。此淨爲相無濫彼
T1585_.31.0029c06: 失。又諸染法各別有相。唯有不信自相渾
T1585_.31.0029c07: 濁。復能渾濁餘心心所。如極穢物自穢穢
T1585_.31.0029c08: 他。信正翻彼故淨爲相。有説信者愛樂爲
T1585_.31.0029c09: 相。應通三性體應即欲。又應苦集非信
T1585_.31.0029c10: 所縁。有執信者隨順爲相。應通三性。即勝
T1585_.31.0029c11: 解欲。若印順者即勝解故。若樂順者即是欲
T1585_.31.0029c12: 故。離彼二體無順相故。由此應知心淨
T1585_.31.0029c13: 是信。云何爲慚。依自法力崇重賢善爲
T1585_.31.0029c14: 性。對治無慚止息惡行爲業。謂依自法
T1585_.31.0029c15: 尊貴増上。崇重賢善羞恥過惡。對治無慚
T1585_.31.0029c16: 息諸惡行。云何爲愧。依世間力輕拒暴惡
T1585_.31.0029c17: 爲性。對治無愧止息惡行爲業。謂依世
T1585_.31.0029c18: 間訶厭増上。輕拒暴惡羞恥過罪。對治無
T1585_.31.0029c19: 愧息諸惡業。羞恥過惡是二通相。故諸聖
T1585_.31.0029c20: 教假説爲體。若執羞恥爲二別相。應慚與
T1585_.31.0029c21: 愧體無差別。則此二法定不相應。非受想
T1585_.31.0029c22: 等有此義故。若待自他立二別者。應非
T1585_.31.0029c23: 實有便違聖教。若許慚愧實而別起。復違
T1585_.31.0029c24: 論説十遍善心。崇重輕拒若二別相。所縁有
T1585_.31.0029c25: 異應不倶生。二失既同何乃偏責。誰言二
T1585_.31.0029c26: 法所縁有異。不爾如何。善心起時隨縁何
T1585_.31.0029c27: 境。皆有崇重善及輕拒惡義。故慚與愧倶
T1585_.31.0029c28: 遍善心所縁無別。豈不我説亦有此義。汝
T1585_.31.0029c29: 執慚愧自相既同。何理能遮前所設難。然
T1585_.31.0030a01: 聖教説顧自他者。自法名自世間名他。
T1585_.31.0030a02: 或即此中崇拒善惡。於己益損名自他故。
T1585_.31.0030a03: 無貪等者等無瞋癡。此三名根生善勝故。
T1585_.31.0030a04: 三不善根近對治故。云何無貪。於有有具無
T1585_.31.0030a05: 著爲性。對治貪著作善爲業。云何無瞋。
T1585_.31.0030a06: 於苦苦具無恚爲性。對治瞋恚作善爲
T1585_.31.0030a07: 業。善心起時隨縁何境。皆於有等無著無
T1585_.31.0030a08: 恚。觀有等立非要縁彼。如前慚愧觀善
T1585_.31.0030a09: 惡立。故此二種倶遍善心。云何無癡。於諸
T1585_.31.0030a10: 理事明解爲性。對治愚癡作善爲業。有義
T1585_.31.0030a11: 無癡即慧爲性。集論説此報教證智決擇爲
T1585_.31.0030a12: 體。生得聞思修所生慧。如次皆是決擇性故。
T1585_.31.0030a13: 此雖即慧爲顯善品有勝功能。如煩惱見
T1585_.31.0030a14: 故復別説。有義無癡非即是慧。別有自性。正
T1585_.31.0030a15: 對無明如無貪瞋。善根攝故。論説大悲無
T1585_.31.0030a16: 瞋癡攝非根攝故。若彼無癡以慧爲性。大
T1585_.31.0030a17: 悲如力等應慧等根攝。又若無癡無別自
T1585_.31.0030a18: 性。如不害等應非實物。便違論説十一善
T1585_.31.0030a19: 中三世俗有餘皆是實。然集論説慧爲體者。
T1585_.31.0030a20: 擧彼因果顯此自性。如以忍樂表信自體。
T1585_.31.0030a21: 理必應爾。以貪瞋癡六識相應。正煩惱攝起
T1585_.31.0030a22: 惡勝故立不善根。斷彼必由通別對治。通
T1585_.31.0030a23: 唯善慧。別即三根。由此無癡必應別有。勤
T1585_.31.0030a24: 謂精進。於善惡品修斷事中勇悍爲性。對
T1585_.31.0030a25: 治懈怠滿善爲業。勇表勝進簡諸染法。
T1585_.31.0030a26: 悍表精純簡淨無記。即顯精進唯善性攝。
T1585_.31.0030a27: 此相差別略有五種。所謂被甲加行無下無
T1585_.31.0030a28: 退無足。即經所説有勢有勤有勇堅猛不捨
T1585_.31.0030a29: 善軛。如次應知。此五別者。謂初發心自分
T1585_.31.0030b01: 勝進。自分行中三品別故。或初發心長時無
T1585_.31.0030b02: 間慇重無餘修差別故。或資糧等五道別故。
T1585_.31.0030b03: 二乘究竟道欣大菩提故。諸佛究竟道樂
T1585_.31.0030b04: 利樂他故。或二加行無間解脱勝進別故。
T1585_.31.0030b05: 安謂輕安。遠離麁重調暢身心堪任爲性。
T1585_.31.0030b06: 對治惛沈轉依爲業。謂此伏除能障定法
T1585_.31.0030b07: 令所依止轉安適故。不放逸者精進三根。
T1585_.31.0030b08: 於所斷修防修爲性。對治放逸成滿一切
T1585_.31.0030b09: 世出世間善事爲業。謂即四法於斷修事
T1585_.31.0030b10: 皆能防修名不放逸。非別有體。無異相故。
T1585_.31.0030b11: 於防惡事修善事中。離四功能無別用
T1585_.31.0030b12: 故。雖信慚等亦有此能。而方彼四勢用微
T1585_.31.0030b13: 劣。非根遍策故非此依。豈不防修是此相
T1585_.31.0030b14: 用。防修何異精進三根。彼要待此方有作
T1585_.31.0030b15: 用。此應復待餘便有無窮失。勤唯遍策。根
T1585_.31.0030b16: 但爲依。如何説彼有防修用。汝防修用其相
T1585_.31.0030b17: 云何。若普依持即無貪等。若遍策録不異精
T1585_.31.0030b18: 進。止惡進善即總四法。令不散亂應是等
T1585_.31.0030b19: 持。令同取境與觸何別。令不忘失即應
T1585_.31.0030b20: 是念。如是推尋不放逸用。離無貪等竟不
T1585_.31.0030b21: 可得。故不放逸定無別體。云何行捨。精進
T1585_.31.0030b22: 三根令心平等正直無功用住爲性。對治
T1585_.31.0030b23: 掉擧靜住爲業。謂即四法令心遠離掉擧
T1585_.31.0030b24: 等障靜住名捨。平等正直無功用住。初中
T1585_.31.0030b25: 後位辯捨差別。由不放逸先除雜染。捨復
T1585_.31.0030b26: 令心寂靜而住。此無別體如不放逸。離彼
T1585_.31.0030b27: 四法無相用故。能令寂靜即四法故。所
T1585_.31.0030b28: 令寂靜即心等故。云何不害。於諸有情不
T1585_.31.0030b29: 爲損惱無瞋爲性。能對治害悲愍爲業。
T1585_.31.0030c01: 謂即無瞋於有情所不爲損惱假名不害。
T1585_.31.0030c02: 無瞋翻對斷物命瞋。不害正違損惱物害。
T1585_.31.0030c03: 無瞋與樂不害拔苦。是謂此二麁相差別。
T1585_.31.0030c04: 理實無瞋實有自體。不害依彼一分假立。
T1585_.31.0030c05: 爲顯慈悲二相別故。利樂有情彼二勝故。
T1585_.31.0030c06: 有説不害非即無瞋別有自體。謂賢善性。
T1585_.31.0030c07: 此相云何。謂不損惱。無瞋亦爾。寧別有性。
T1585_.31.0030c08: 謂於有情不爲損惱慈悲賢善是無瞋故。
T1585_.31.0030c09: 及顯十一義別心所。謂欣厭等善心所法。雖
T1585_.31.0030c10: 義有別説種種名。而體無異故不別立。欣
T1585_.31.0030c11: 謂欲倶無瞋一分。於所欣境不憎恚故。不
T1585_.31.0030c12: 忿恨惱嫉等亦然。隨應正翻瞋一分故。厭
T1585_.31.0030c13: 謂慧倶無貪一分。於所厭境不染著故。不
T1585_.31.0030c14: 慳憍等當知亦然。隨應正翻貪一分故。不
T1585_.31.0030c15: 覆誑諂無貪癡一分。隨應正翻貪癡一分
T1585_.31.0030c16: 故。有義不覆唯無癡一分。無處説覆亦貪一
T1585_.31.0030c17: 分故。有義不慢信一分攝。謂若信彼不慢
T1585_.31.0030c18: 彼故。有義不慢捨一分攝。心平等者不高
T1585_.31.0030c19: 慢故。有義不慢慚一分攝。若崇重彼不慢
T1585_.31.0030c20: 彼故。有義不疑即信所攝。謂若信彼無猶
T1585_.31.0030c21: 豫故。有義不疑即正勝解。以決定者無猶
T1585_.31.0030c22: 豫故。有義不疑即正慧攝。以正見者無猶
T1585_.31.0030c23: 豫故。不散亂體即正定攝。正見正知倶善慧
T1585_.31.0030c24: 攝。不忘念者即是正念。悔眠尋伺通染不染。
T1585_.31.0030c25: 如觸欲等無別翻對。何縁諸染所翻善中
T1585_.31.0030c26: 有別建立有不爾者。相用別者便別立之。餘
T1585_.31.0030c27: 善不然故不應責。又諸染法遍六識者。勝
T1585_.31.0030c28: 故翻之別立善法。慢等忿等唯意識倶。害
T1585_.31.0030c29: 雖亦然。而數現起損惱他故。障無上乘勝
T1585_.31.0031a01: 因悲故。爲了知彼増上過失。翻立不害。失
T1585_.31.0031a02: 念散亂及不正知。翻入別境。善中不説。染
T1585_.31.0031a03: 淨相翻淨寧少染。淨勝染劣少敵多故。又解
T1585_.31.0031a04: 理通説多同體。迷情事局隨相分多。故於
T1585_.31.0031a05: 染淨不應齊責。此十一法。三是假有。謂不
T1585_.31.0031a06: 放逸捨及不害。義如前説。餘八實有相用別
T1585_.31.0031a07: 故。有義十一。四遍善心。精進三根遍善品
T1585_.31.0031a08: 故。餘七不定。推尋事理未決定時不生信
T1585_.31.0031a09: 故。慚愧同類依處各別。隨起一時第二無故。
T1585_.31.0031a10: 要世間道斷煩惱時有輕安故。不放逸捨
T1585_.31.0031a11: 無漏道時方得起故。悲愍有情時乃有不
T1585_.31.0031a12: 害故。論説十一六位中起。謂決定位有信相
T1585_.31.0031a13: 應。止息染時有慚愧起。顧自他故。於善
T1585_.31.0031a14: 品位有精進三根。世間道時有輕安起。於
T1585_.31.0031a15: 出世道有捨不放逸。攝衆生時有不害故。
T1585_.31.0031a16: 有義彼説未爲應理。推尋事理未決定。心
T1585_.31.0031a17: 信若不生應非是善。如染心等無淨信
T1585_.31.0031a18: 故。慚愧類異。依別境同。倶遍善心前已説
T1585_.31.0031a19: 故。若出世道輕安不生。應此覺支非無漏
T1585_.31.0031a20: 故。若世間道無捨不放逸。應非寂靜防惡
T1585_.31.0031a21: 修善故。又應不伏掉放逸故。有漏善心既
T1585_.31.0031a22: 具四法。如出世道。應有二故。善心起時皆
T1585_.31.0031a23: 不損物。違能損法有不害故。論説六位
T1585_.31.0031a24: 起十一者。依彼彼増作此此説故。彼所説定
T1585_.31.0031a25: 非應理。應説信等十一法中。十遍善心。輕
T1585_.31.0031a26: 安不遍。要在定位方有輕安。調暢身心餘
T1585_.31.0031a27: 位無故。決擇分説十善心所定不定地皆遍
T1585_.31.0031a28: 善心。定地心中増輕安故。有義定加行亦得
T1585_.31.0031a29: 定地名。彼亦微有調暢義故。由斯欲界
T1585_.31.0031b01: 亦有輕安。不爾便違本地分説信等十一
T1585_.31.0031b02: 通一切地。有義輕安唯在定有。由定滋養
T1585_.31.0031b03: 有調暢故。論説欲界諸心心所。由闕輕
T1585_.31.0031b04: 安名不定地。説一切地有十一者。通有尋
T1585_.31.0031b05: 伺等三地皆有故。此十一種前已具説第七
T1585_.31.0031b06: 八識隨位有無。第六識中定位皆具。若非定
T1585_.31.0031b07: 位唯＊闕輕安。有義五識唯有十種。自性散
T1585_.31.0031b08: 動無輕安故。有義五識亦有輕安。定所引
T1585_.31.0031b09: 善者亦有調暢故。成所作智倶必有輕安
T1585_.31.0031b10: 故。此善十一何受相應。十五相應。一除憂
T1585_.31.0031b11: 苦。有逼迫受無調暢故。此與別境皆得
T1585_.31.0031b12: 相應。信等欲等不相違故。十一唯善。輕安
T1585_.31.0031b13: 非欲。餘通三界。皆學等三。非見所斷。瑜伽
T1585_.31.0031b14: 論説信等六根唯修所斷非見所斷。餘門分
T1585_.31.0031b15: 別如理應思。如是已説善位心所。煩惱心
T1585_.31.0031b16: 所其相云何。頌曰
T1585_.31.0031b17:     12煩惱謂貪瞋癡慢疑惡見
T1585_.31.0031b18: 論曰。此貪等六性是根本煩惱攝故。得煩惱
T1585_.31.0031b19: 名。云何爲貪。於有有具染著爲性。能障
T1585_.31.0031b20: 無貪生苦爲業。謂由愛力取蘊生故。云何
T1585_.31.0031b21: 爲瞋於苦苦具憎恚爲性。能障無瞋不安
T1585_.31.0031b22: 隱性惡行所依爲業。謂瞋必令身心熱惱
T1585_.31.0031b23: 起諸惡業。不善性故。云何爲癡。於諸理事
T1585_.31.0031b24: 迷闇爲性。能障無癡一切雜染所依爲業。
T1585_.31.0031b25: 謂由無明起疑邪見貪等煩惱隨煩惱業。
T1585_.31.0031b26: 能招後生雜染法故。云何爲慢。恃己於他
T1585_.31.0031b27: 高擧爲性。能障不慢生苦爲業。謂若有慢
T1585_.31.0031b28: 於徳有徳心不謙下。由此生死輪轉無窮
T1585_.31.0031b29: 受諸苦故。此慢差別有七九種。謂於三品
T1585_.31.0031c01: 我徳處生。一切皆通見修所斷。聖位我慢既
T1585_.31.0031c02: 得現行。慢類由斯起亦無失。云何爲疑於
T1585_.31.0031c03: 諸諦理猶豫爲性。能障不疑善品爲業。謂
T1585_.31.0031c04: 猶豫者善不生故。有義此疑以慧爲體。猶
T1585_.31.0031c05: 豫簡擇説爲疑故。毘助末底是疑義故。末
T1585_.31.0031c06: 底般若義無異故。有義此疑別有自體。令
T1585_.31.0031c07: 慧不決。非即慧故。瑜伽論説六煩惱中見
T1585_.31.0031c08: 世俗有。即慧分故。餘是實有。別有性故。毘
T1585_.31.0031c09: 助末底執慧爲疑。毘助若南智應爲識。
T1585_.31.0031c10: 界由助力義便轉變。是故此疑非慧爲體。
T1585_.31.0031c11: 云何惡見。於諸諦理顛倒推求度染慧爲
T1585_.31.0031c12: 性。能障善見招苦爲業。謂惡見者多受苦
T1585_.31.0031c13: 故。此見行相差別有五。一薩迦耶見。謂於
T1585_.31.0031c14: 五取蘊執我我所。一切見趣所依爲業。此
T1585_.31.0031c15: 見差別有二十句六十五等。分別起攝。二邊
T1585_.31.0031c16: 執見。謂即於彼隨執斷常。障處中行出離
T1585_.31.0031c17: 爲業。此見差別諸見趣中有執前際四遍
T1585_.31.0031c18: 常論一分常論。及計後際有想十六無想倶
T1585_.31.0031c19: 非各有八論。七斷滅論等。分別趣攝。三邪
T1585_.31.0031c20: 見。謂謗因果作用實事。及非四見諸餘邪
T1585_.31.0031c21: 執。如増上縁名義遍故。此見差別諸見趣中
T1585_.31.0031c22: 有執前際二無因論四有邊等不死矯亂。及
T1585_.31.0031c23: 計後際五現涅槃。或計自在世主釋梵及餘
T1585_.31.0031c24: 物類常恒不易。或計自在等是一切物因。或
T1585_.31.0031c25: 有横計諸邪解脱。或有妄執非道爲道。諸
T1585_.31.0031c26: 如是等皆邪見攝。四見取。謂於諸見及所依
T1585_.31.0031c27: 蘊。執爲最勝能得清淨。一切鬪諍所依爲
T1585_.31.0031c28: 業。五戒禁取。謂於隨順諸見戒禁及所依
T1585_.31.0031c29: 蘊。執爲最勝能得清淨。無利勤苦所依
T1585_.31.0032a01: 爲業。然有處説執爲最勝名爲見取。執能
T1585_.31.0032a02: 得淨名戒取者。是影略説。或隨轉門。不爾
T1585_.31.0032a03: 如何非滅計滅非道計道説爲邪見。非二
T1585_.31.0032a04: 取攝
T1585_.31.0032a05: 如是總別十煩惱中。六通倶生及分別起。任
T1585_.31.0032a06: 運思察倶得生故。疑後三見唯分別起。要由
T1585_.31.0032a07: 惡友或邪教力自審思察方得生故。邊執
T1585_.31.0032a08: 見中通倶生者。有義唯斷。常見相麁惡友等
T1585_.31.0032a09: 力方引生故。瑜伽等説。何邊執見是倶生
T1585_.31.0032a10: ＊耶。謂斷見攝。學現觀者起如是怖。今者
T1585_.31.0032a11: 我我何所在＊耶。故禽獸等若遇違縁皆恐
T1585_.31.0032a12: 我斷而起驚怖。有義彼論依麁相説。理實
T1585_.31.0032a13: 倶生亦通常見。謂禽獸等執我常存。熾然
T1585_.31.0032a14: 聚集長時資具。故顯揚等諸論。皆説於五
T1585_.31.0032a15: 取蘊執斷計常。或是倶生或分別起。此十
T1585_.31.0032a16: 煩惱誰幾相應。貪與瞋癡定不倶起。愛憎
T1585_.31.0032a17: 二境必不同故。於境不決無染著故。貪與
T1585_.31.0032a18: 慢見或得相應。所愛所陵境非一故説不
T1585_.31.0032a19: 倶起。所染所恃境可同故説得相應。於五
T1585_.31.0032a20: 見境皆可愛故。貪與五見相應無失。瞋與
T1585_.31.0032a21: 慢疑或得倶起。所瞋所恃境非一故説不
T1585_.31.0032a22: 相應。所蔑所憎境可同故説得倶起。初猶
T1585_.31.0032a23: 豫時未憎彼故説不倶起。久思不決便憤
T1585_.31.0032a24: 發故説得相應。疑順違事隨應亦爾。瞋與
T1585_.31.0032a25: 二取必不相應。執爲勝道不憎彼故。此
T1585_.31.0032a26: 與三見或得相應。於有樂蘊起身常見。
T1585_.31.0032a27: 不生憎故説不相應。於有苦蘊起身常
T1585_.31.0032a28: 見。生憎恚故説得倶起。斷見翻此説瞋有
T1585_.31.0032a29: 無。邪見誹撥惡事好事。如次説瞋或無或
T1585_.31.0032b01: 有。慢於境定疑則不然。故慢與疑無相應
T1585_.31.0032b02: 義。慢與五見皆容倶起。行相展轉不相違
T1585_.31.0032b03: 故。然與斷見必不倶生。執我斷時無陵
T1585_.31.0032b04: 恃故。與身邪見一分亦爾。疑不審決與
T1585_.31.0032b05: 見相違。故疑與見定不倶起。五見展轉必
T1585_.31.0032b06: 不相應。非一心中有多慧故。癡與九種皆
T1585_.31.0032b07: 定相應。諸煩惱生必由癡故。此十煩惱何識
T1585_.31.0032b08: 相應。藏識全無末那有四。意識具十。五識
T1585_.31.0032b09: 唯三。謂貪瞋癡。無分別故。由稱量等起慢
T1585_.31.0032b10: 等故。此十煩惱何受相應。貪瞋癡三倶生分
T1585_.31.0032b11: 別。一切容與五受相應。貪會違縁憂苦倶
T1585_.31.0032b12: 故。瞋遇順境喜樂倶故。有義倶生分別起
T1585_.31.0032b13: 慢。容與非苦四受相應。恃苦劣蘊憂相應
T1585_.31.0032b14: 故
T1585_.31.0032b15: 有義倶生亦苦倶起。意有苦受前已説故。分
T1585_.31.0032b16: 別慢等純苦趣無。彼無邪師邪教等故。然彼
T1585_.31.0032b17: 不造引惡趣業。要分別起能發彼故。疑後
T1585_.31.0032b18: 三見容四受倶。欲疑無苦等亦喜受倶故。
T1585_.31.0032b19: 二取若縁憂倶見等。爾時得與憂相應故」
T1585_.31.0032b20: 有義倶生身邊二見但與喜樂捨受相應。非
T1585_.31.0032b21: 五識倶。唯無記故。分別二見容四受倶。執
T1585_.31.0032b22: 苦倶蘊爲我我所常。斷見翻此與憂相應
T1585_.31.0032b23: 故
T1585_.31.0032b24: 有義二見若倶生者。亦苦受倶。純受苦處縁
T1585_.31.0032b25: 極苦蘊苦相應故。論説倶生一切煩惱皆於
T1585_.31.0032b26: 三受現行可得。廣説如前。餘如前説。此依
T1585_.31.0032b27: 實義。隨麁相者貪慢四見樂喜捨倶。瞋唯
T1585_.31.0032b28: 苦憂捨受倶起。癡與五受皆得相應。邪見
T1585_.31.0032b29: 及疑四倶除苦。貪癡倶樂通下四地。餘七
T1585_.31.0032c01: 倶樂除欲通三。疑獨行癡欲唯憂捨。餘受
T1585_.31.0032c02: 倶起如理應知。此與別境幾互相應。貪瞋
T1585_.31.0032c03: 癡慢容五倶起。專注一境得有定故。疑及
T1585_.31.0032c04: 五見各容四倶。疑除勝解不決定故。見非
T1585_.31.0032c05: 慧倶不異慧故。此十煩惱何性所攝。瞋唯
T1585_.31.0032c06: 不善損自他故。餘九通二。上二界者唯無記
T1585_.31.0032c07: 攝。定所伏故。若欲界繋分別起者。唯不善
T1585_.31.0032c08: 攝。發惡行故。若是倶生。發惡行者亦不善
T1585_.31.0032c09: 攝。損自他故。餘無記攝。細不障善。非極
T1585_.31.0032c10: 損惱自他處故。當知倶生身邊二見。唯無
T1585_.31.0032c11: 記攝不發惡業。雖數現起不障善故。此
T1585_.31.0032c12: 十煩惱何界繋耶。瞋唯在欲。餘通三界。生
T1585_.31.0032c13: 在下地未離下染。上地煩惱不現在前。要
T1585_.31.0032c14: 得彼地根本定者。彼地煩惱容現前故。謂
T1585_.31.0032c15: 有漏道雖不能伏分別起惑及細倶生。而
T1585_.31.0032c16: 能伏除倶生麁惑。漸次證得上根本定。彼但
T1585_.31.0032c17: 迷事。依外門轉。散亂麁動正障定故。得彼
T1585_.31.0032c18: 定已彼地分別倶生諸惑皆容現前。生在
T1585_.31.0032c19: 上地下地諸惑分別倶生皆容現起。生第四
T1585_.31.0032c20: 定中有中者。由謗解脱生地獄故。身在
T1585_.31.0032c21: 上地將生下時。起下潤生倶生愛故。而言
T1585_.31.0032c22: 生上不起下者。依多分説。或隨轉門。下地
T1585_.31.0032c23: 煩惱亦縁上地。瑜伽等説欲界繋貪求上地
T1585_.31.0032c24: 生味上定故。既説瞋恚憎嫉滅道。亦應
T1585_.31.0032c25: 憎嫉離欲地故。總縁諸行執我我所斷常
T1585_.31.0032c26: 慢者得縁上故。餘五縁上其理極成。而有
T1585_.31.0032c27: 處言貪瞋慢等不縁上者。依麁相説。或依
T1585_.31.0032c28: 別縁。不見世間執他地法爲我等故。邊見
T1585_.31.0032c29: 必依身見起故。上地煩惱亦縁下地。説生
T1585_.31.0033a01: 上者於下有情恃己勝徳而陵彼故總縁
T1585_.31.0033a02: 諸行執我我所斷常愛者得縁下故。疑後
T1585_.31.0033a03: 三見如理應思。而説上或不縁下者。彼
T1585_.31.0033a04: 依多分。或別縁説。此十煩惱學等何攝。非
T1585_.31.0033a05: 學無學彼唯善故。此十煩惱何所斷耶。非
T1585_.31.0033a06: 非所斷彼非染故。分別起者唯見所斷麁易
T1585_.31.0033a07: 斷故。若倶生者唯修所斷細難斷故。見所
T1585_.31.0033a08: 斷十實倶頓斷。以眞見道總縁諦故。然迷
T1585_.31.0033a09: 諦相有總有別。總謂十種皆迷四諦。苦集
T1585_.31.0033a10: 是彼因依處故。滅道是彼怖畏處故。別謂別
T1585_.31.0033a11: 迷四諦相起。二唯迷苦八通迷四。身邊二
T1585_.31.0033a12: 見唯果處起。別空非我屬苦諦故。謂疑三見
T1585_.31.0033a13: 親迷苦理。二取執彼三見戒禁及所依蘊
T1585_.31.0033a14: 爲勝能淨。於自他見及彼眷屬。如次隨應
T1585_.31.0033a15: 起貪恚慢。相應無明與九同迷。不共無明
T1585_.31.0033a16: 親迷苦理。疑及邪見親迷集等。二取貪等
T1585_.31.0033a17: 准苦應知。然瞋亦能親迷滅道。由怖畏
T1585_.31.0033a18: 彼生憎嫉故。迷諦親疎麁相如是。委細説
T1585_.31.0033a19: 者貪瞋慢三見疑倶生隨應如彼。倶生二
T1585_.31.0033a20: 見及彼相應愛慢無明。雖迷苦諦細難斷
T1585_.31.0033a21: 故修道方斷。瞋餘愛等迷別事生不違諦
T1585_.31.0033a22: 觀故修所斷。雖諸煩惱皆有相分。而所仗
T1585_.31.0033a23: 質或有或無。名縁有事無事煩惱。彼親所
T1585_.31.0033a24: 縁雖皆有漏。而所＊仗質亦通無漏。名縁有
T1585_.31.0033a25: 漏無漏煩惱。縁自地者相分似質。名縁分
T1585_.31.0033a26: 別所起事境。縁滅道諦及他地者相分與
T1585_.31.0033a27: 質不相似故。名縁分別所起名境。餘門分
T1585_.31.0033a28: 別如理應思。已説根本六煩惱相。諸隨煩
T1585_.31.0033a29: 惱其相云何。頌曰
T1585_.31.0033b01:     隨煩惱謂忿恨覆惱嫉慳
T1585_.31.0033b02:     13誑諂與害憍無慚及無愧
T1585_.31.0033b03:     掉擧與惛沈不信并懈怠
T1585_.31.0033b04:     14放逸及失念散亂不正知
T1585_.31.0033b05: 論曰。唯是煩惱分位差別。等流性故名隨煩
T1585_.31.0033b06: 惱。此二十種類別有三。謂忿等十各別起故
T1585_.31.0033b07: 名小隨煩惱。無慚等二遍不善故名中隨
T1585_.31.0033b08: 煩惱。掉擧等八遍染心故名大隨煩惱。云
T1585_.31.0033b09: 何爲忿。依對現前不饒益境憤發爲性。能
T1585_.31.0033b10: 障不忿執仗爲業。謂懷忿者多發暴惡
T1585_.31.0033b11: 身表業故。此即瞋恚一分爲體。離瞋無別
T1585_.31.0033b12: 忿相用故。云何爲恨。由忿爲先懷惡不捨
T1585_.31.0033b13: 結怨爲性。能障不恨熱惱爲業。謂結恨者
T1585_.31.0033b14: 不能含忍恒熱惱故。此亦瞋恚一分爲體。
T1585_.31.0033b15: 離瞋無別恨相用故。云何爲覆。於自作罪
T1585_.31.0033b16: 恐失利譽隱藏爲性。能障不覆悔惱爲
T1585_.31.0033b17: 業。謂覆罪者後必悔惱不安隱故。有義此
T1585_.31.0033b18: 覆癡一分攝。論唯説此癡一分故。不懼當
T1585_.31.0033b19: 苦覆自罪故。有義此覆貪癡一分攝。亦恐
T1585_.31.0033b20: 失利譽覆自罪故。論據麁顯唯説癡分。
T1585_.31.0033b21: 如説掉擧是貪分故。然説掉擧遍諸染心。
T1585_.31.0033b22: 不可執爲唯是貪分。云何爲惱。忿恨爲先
T1585_.31.0033b23: 追觸暴熱佷戻爲性。能障不惱蛆螫爲
T1585_.31.0033b24: 業。謂追往惡觸現違縁心便＊佷戻。多發
T1585_.31.0033b25: 囂暴凶鄙麁言蛆螫他故。此亦瞋恚一分爲
T1585_.31.0033b26: 體。離瞋無別惱相用故。云何爲嫉。徇自
T1585_.31.0033b27: 名利不耐他榮妬忌爲性。能障不嫉憂
T1585_.31.0033b28: 慼爲業。謂嫉＊妬者聞見他榮深懷憂慼
T1585_.31.0033b29: 不安隱故。此亦瞋恚一分爲體。離瞋無別
T1585_.31.0033c01: 嫉相用故。云何爲慳。耽著財法不能慧
T1585_.31.0033c02: 捨祕悋爲性。能障不慳鄙畜爲業。謂慳悋
T1585_.31.0033c03: 者心多鄙澁畜積財法不能捨故。此即貪
T1585_.31.0033c04: 愛一分爲體。離貪無別慳相用故。云何爲
T1585_.31.0033c05: 誑。爲獲利譽矯現有徳詭詐爲性。能障
T1585_.31.0033c06: 不誑邪命爲業。謂矯誑者心懷異謀多現
T1585_.31.0033c07: 不實邪命事故。此即貪癡一分爲體。離二
T1585_.31.0033c08: 無別誑相用故。云何爲諂。爲網他故矯
T1585_.31.0033c09: 設異儀險曲爲性。能障不諂教誨爲業。謂
T1585_.31.0033c10: 諂曲者爲網帽他曲順時宜矯設方便
T1585_.31.0033c11: 爲取他意或藏己失。不任師友正教誨
T1585_.31.0033c12: 故。此亦貪癡一分爲體。離二無別諂相用
T1585_.31.0033c13: 故。云何爲害。於諸有情心無悲愍損惱爲
T1585_.31.0033c14: 性。能障不害逼惱爲業。謂有害者逼惱他
T1585_.31.0033c15: 故。此亦瞋恚一分爲體。離瞋無別害相用
T1585_.31.0033c16: 故。瞋害別相准善應説。云何爲憍。於自盛
T1585_.31.0033c17: 事深生染著醉傲爲性。能障不憍染依爲
T1585_.31.0033c18: 業。謂憍醉者生長一切雜染法故。此亦貪
T1585_.31.0033c19: 愛一分爲體。離貪無別憍相用故。云何無
T1585_.31.0033c20: 慚。不顧自法輕拒賢善爲性。能障礙慚
T1585_.31.0033c21: 生長惡行爲業。謂於自法無所顧者輕
T1585_.31.0033c22: 拒賢善不恥過惡。障慚生長諸惡行故。云
T1585_.31.0033c23: 何無愧。不顧世間崇重暴惡爲性。能障
T1585_.31.0033c24: 礙愧生長惡行爲業。謂於世間無所顧
T1585_.31.0033c25: 者崇重暴惡不恥過罪。障愧生長諸惡行
T1585_.31.0033c26: 故。不恥過惡是二通相。故諸聖教假説爲
T1585_.31.0033c27: 體。若執不恥爲二別相則應此二體無差
T1585_.31.0033c28: 別。由斯二法應不倶生。非受想等有此義
T1585_.31.0033c29: 故。若待自他立二別者應非實有。便違
T1585_.31.0034a01: 聖教。若許此二實而別起復違論説倶遍
T1585_.31.0034a02: 惡心。不善心時隨縁何境皆有輕拒善及
T1585_.31.0034a03: 崇重惡義故。此二法倶遍惡心。所縁不異
T1585_.31.0034a04: 無別起失。然諸聖教説不顧自他者。自
T1585_.31.0034a05: 法名自世間名他。或即此中拒善崇惡。於
T1585_.31.0034a06: 己益損名自他故。而論説爲貪等分者。是
T1585_.31.0034a07: 彼等流非即彼性。云何掉擧。令心於境不
T1585_.31.0034a08: 寂靜爲性。能障行捨奢摩他爲業。有義掉
T1585_.31.0034a09: 擧貪一分攝。論唯説此是貪分故。此由憶
T1585_.31.0034a10: 昔樂事生故。有義掉擧非唯貪攝。論説掉
T1585_.31.0034a11: 擧遍染心故。又掉擧相謂不寂靜。説是煩
T1585_.31.0034a12: 惱共相攝故。掉擧離此無別相故。雖依一
T1585_.31.0034a13: 切煩惱假立。而貪位増説爲貪分。有義掉擧
T1585_.31.0034a14: 別有自性。遍諸染心如不信等非説他
T1585_.31.0034a15: 分體便非實。勿不信等亦假有故。而論説
T1585_.31.0034a16: 爲世俗有者。如睡眠等隨他相説。掉擧別
T1585_.31.0034a17: 相謂即囂動。令倶生法不寂靜故。若離煩
T1585_.31.0034a18: 惱無別此相不應別説障奢摩他。故不
T1585_.31.0034a19: 寂靜非此別相。云何惛沈。令心於境無堪
T1585_.31.0034a20: 任爲性。能障輕安毘鉢舍那爲業。有義惛
T1585_.31.0034a21: 沈癡一分攝。論唯説此是癡分故。惛昧沈重
T1585_.31.0034a22: 是癡相故。有義惛沈非但癡攝。謂無堪任是
T1585_.31.0034a23: 惛沈相。一切煩惱皆無堪任。離此無別惛沈
T1585_.31.0034a24: 相故。雖依一切煩惱假立而癡相増但説
T1585_.31.0034a25: 癡分
T1585_.31.0034a26: 有義惛沈別有自性。雖名癡分而是等流。
T1585_.31.0034a27: 如不信等非即癡攝。隨他相説名世俗有。
T1585_.31.0034a28: 如睡眠等是實有性。惛沈別相。謂即瞢重。
T1585_.31.0034a29: 令倶生法無堪任故。若離煩惱無別惛沈
T1585_.31.0034b01: 相。不應別説障毘鉢舍那。故無堪任非此
T1585_.31.0034b02: 別相。此與癡相有差別者。謂癡於境迷闇
T1585_.31.0034b03: 爲相。正障無癡而非瞢＊重。惛沈於境瞢
T1585_.31.0034b04: ＊重爲相。正障輕安而非迷闇。云何不信。
T1585_.31.0034b05: 於實徳能不忍樂欲心穢爲性。能障淨信
T1585_.31.0034b06: 惰依爲業。謂不信者多懈怠故。不信三相
T1585_.31.0034b07: 翻信應知。然諸染法各有別相。唯此不信
T1585_.31.0034b08: 自相渾濁。復能渾濁餘心心所。如極穢物自
T1585_.31.0034b09: 穢穢他。是故説此心穢爲性。由不信故
T1585_.31.0034b10: 於實徳能不忍樂欲。非別有性。若於餘
T1585_.31.0034b11: 事邪忍樂欲是此因果。非此自性。云何懈
T1585_.31.0034b12: 怠。於善惡品修斷事中懶惰爲性。能障精
T1585_.31.0034b13: 進増染爲業。謂懈怠者滋長染故。於諸
T1585_.31.0034b14: 染事而策勤者亦名懈怠。退善法故。於無
T1585_.31.0034b15: 記事而策勤者於諸善品無進退故是欲
T1585_.31.0034b16: 勝解。非別有性。如於無記忍可樂欲非淨
T1585_.31.0034b17: 非染無信不信。云何放逸。於染淨品不能
T1585_.31.0034b18: 防修縱蕩爲性。障不放逸増惡損善所依
T1585_.31.0034b19: 爲業。謂由懈怠及貪瞋癡不能防修染淨
T1585_.31.0034b20: 品法。總名放逸。非別有體。雖慢疑等亦有
T1585_.31.0034b21: 此能。而方彼四勢用微劣障三善根遍策
T1585_.31.0034b22: 法故。推究此相如不放逸。云何失念。於諸
T1585_.31.0034b23: 所縁不能明記爲性。能障正念散亂所依
T1585_.31.0034b24: 爲業。謂失念者心散亂故
T1585_.31.0034b25: 有義失念念一分攝。説是煩惱相應念故。有
T1585_.31.0034b26: 義失念癡一分攝。瑜伽説此是癡分故。癡
T1585_.31.0034b27: 令念失故名失念。有義失念倶一分攝。由
T1585_.31.0034b28: 前二文影略説故。論復説此遍染心故。云
T1585_.31.0034b29: 何散亂。於諸所縁令心流蕩爲性。能障正
T1585_.31.0034c01: 定惡慧所依爲業。謂散亂者發惡慧故」
T1585_.31.0034c02: 有義散亂癡一分攝。瑜伽説此是癡分故。有
T1585_.31.0034c03: 義散亂貪瞋癡攝。集論等説是三分故。説
T1585_.31.0034c04: 癡分者遍染心故。謂貪瞋癡令心流蕩勝
T1585_.31.0034c05: 餘法故説爲散亂
T1585_.31.0034c06: 有義散亂別有自體。説三分者是彼等流。
T1585_.31.0034c07: 如無慚等非即彼攝。隨他相説名世俗有。
T1585_.31.0034c08: 散亂別相謂即躁擾。令倶生法皆流蕩故。
T1585_.31.0034c09: 若離彼三無別自體。不應別説障三摩
T1585_.31.0034c10: 地。掉擧散亂二用何別。彼令易解此令易
T1585_.31.0034c11: 縁。雖一刹那解縁無易。而於相續有易
T1585_.31.0034c12: 義故。染汚心時由掉亂力常應念念易解
T1585_.31.0034c13: 易縁。或由念等力所制伏如繋猨猴。有
T1585_.31.0034c14: 暫時住故。掉與亂倶遍染心。云何不正知。
T1585_.31.0034c15: 於所觀境謬解爲性。能障正知毀犯爲業。
T1585_.31.0034c16: 謂不正知者多所毀犯故
T1585_.31.0034c17: 有義不正知慧一分攝。説是煩惱相應慧故。
T1585_.31.0034c18: 有義不正知癡一分攝。瑜伽説此是癡分故。
T1585_.31.0034c19: 令知不正名不正知。有義不正知倶一分
T1585_.31.0034c20: 攝。由前二文影略説故。論復説此遍染心
T1585_.31.0034c21: 故。與并及言顯隨煩惱非唯二十。雜事等
T1585_.31.0034c22: 説貪等多種隨煩惱故。隨煩惱名亦攝煩
T1585_.31.0034c23: 惱。是前煩惱等流性故。煩惱同類餘染汚法
T1585_.31.0034c24: 但名隨煩惱。非煩惱攝故。唯説二十隨煩
T1585_.31.0034c25: 惱者謂非煩惱。唯染麁故。此餘染法或此
T1585_.31.0034c26: 分位或此等流。皆此所攝隨其類別如理
T1585_.31.0034c27: 應知。如是二十隨煩惱中。小十大三定是
T1585_.31.0034c28: 假有。無慚無愧不信懈怠定是實有。教理成
T1585_.31.0034c29: 故。掉擧惛沈散亂三種
T1585_.31.0035a01: 有義是假。有義是實。所引理教如前應知。
T1585_.31.0035a02: 二十皆通倶生分別。隨二煩惱勢力起故。
T1585_.31.0035a03: 此二十中小十展轉定不倶起。互相違故。行
T1585_.31.0035a04: 相麁猛各爲主故。中二一切不善心倶。隨
T1585_.31.0035a05: 應皆得小大倶起。論説大八遍諸染心。展
T1585_.31.0035a06: 轉小中皆容倶起。有處説六遍染心者惛
T1585_.31.0035a07: 掉増時不倶起故。有處但説五遍染者以
T1585_.31.0035a08: 惛掉等違唯善故。此唯染故非第八倶。第
T1585_.31.0035a09: 七識中唯有大八。取捨差別如上應知。第
T1585_.31.0035a10: 六識倶容有一切。小十麁猛五識中無。中大
T1585_.31.0035a11: 相通五識容有。由斯中大五受相應。有我
T1585_.31.0035a12: 小十除三。忿等唯喜憂捨三受相應。諂誑
T1585_.31.0035a13: 憍三四倶除苦
T1585_.31.0035a14: 有義忿等四倶除樂。諂誑憍三五受倶起。意
T1585_.31.0035a15: 有苦受前已説故。此受倶相如煩惱説。實義
T1585_.31.0035a16: 如是若隨麁相忿恨惱嫉害憂捨倶。覆慳
T1585_.31.0035a17: 喜捨餘三増樂。中大隨麁亦如實義。如是
T1585_.31.0035a18: 二十與別境五皆容倶起不相違故。染念
T1585_.31.0035a19: 染慧雖非念慧倶。而癡分者亦得相應故。
T1585_.31.0035a20: 念亦縁現曾習類境。忿亦得縁刹那過去
T1585_.31.0035a21: 故。忿與念亦得相應。染定起時心亦躁擾。
T1585_.31.0035a22: 故亂與定相應無失。中二大八十煩惱倶。小
T1585_.31.0035a23: 十定非見疑倶起。此相麁動彼審細故。忿等
T1585_.31.0035a24: 五法容慢癡倶。非貪恚並是瞋分故。慳癡
T1585_.31.0035a25: 慢倶非貪瞋並是貪分故。憍唯癡倶。與慢
T1585_.31.0035a26: 解別是貪分故。覆誑與諂貪癡慢倶。行相無
T1585_.31.0035a27: 違貪癡分故。小七中二唯不善攝。小三大八
T1585_.31.0035a28: 亦通無記。小七中二唯欲界攝。誑諂欲色。餘
T1585_.31.0035a29: 通三界。生在下地容起上十一。耽定於
T1585_.31.0035b01: 他起憍誑諂故。若生上地起下後十。邪見
T1585_.31.0035b02: 愛倶容起彼故。小十生上無由起下。非
T1585_.31.0035b03: 正潤生及謗滅故。中二大八下亦縁上。上縁
T1585_.31.0035b04: 貪等相應起故
T1585_.31.0035b05: 有義小十下不縁上。行相麁近不遠取故。
T1585_.31.0035b06: 有義嫉等亦得縁上。於勝地法生嫉等故。
T1585_.31.0035b07: 大八諂誑上亦縁下。下縁慢等相應起故。梵
T1585_.31.0035b08: 於釋子起諂誑故。憍不縁下非所恃故。
T1585_.31.0035b09: 二十皆非學無學攝。此但是染彼唯淨故。後
T1585_.31.0035b10: 十唯通見修所斷。與二煩惱相應起故。見
T1585_.31.0035b11: 所斷者隨迷諦相或總或別煩惱倶生。故
T1585_.31.0035b12: 隨所應皆通四諦。迷諦親疎等皆如煩惱
T1585_.31.0035b13: 説。前十有義唯修所斷。縁麁事境任運生
T1585_.31.0035b14: 故
T1585_.31.0035b15: 有義亦通見修所斷。依二煩惱勢力起故。
T1585_.31.0035b16: 縁他見等生忿等故。見所斷者隨所應
T1585_.31.0035b17: 縁總別惑力皆通四諦。此中有義忿等但
T1585_.31.0035b18: 縁迷諦惑生非親迷諦。行相麁淺不深取
T1585_.31.0035b19: 故
T1585_.31.0035b20: 有義嫉等亦親迷諦。於滅道等生嫉等故。
T1585_.31.0035b21: 然忿等十但縁有事。要記本質方得生故。
T1585_.31.0035b22: 縁有漏等准上應知
T1585_.31.0035b23: 成唯識論卷第六
T1585_.31.0035b24:
T1585_.31.0035b25:
T1585_.31.0035b26:
T1585_.31.0035b27:
T1585_.31.0035b28:
T1585_.31.0035b29:
T1585_.31.0035c01:
T1585_.31.0035c02:
T1585_.31.0035c03: 成唯識論卷第七
T1585_.31.0035c04:   護法等菩薩造
T1585_.31.0035c05:   ＊三藏法師玄奘奉　　詔譯
T1585_.31.0035c06: 已説二十隨煩惱相。不定有四。其相云何。
T1585_.31.0035c07: 頌曰
T1585_.31.0035c08:     不定謂悔眠尋伺二各二
T1585_.31.0035c09: 論曰。悔眠尋伺於善染等皆不定故。非如
T1585_.31.0035c10: 觸等定遍心故。非如欲等定遍地故。立不
T1585_.31.0035c11: 定名。悔謂惡作。惡所作業追悔爲性。障止
T1585_.31.0035c12: 爲業。此即於果假立因名。先惡所作業後
T1585_.31.0035c13: 方追悔故。悔先不作亦惡所攝。如追悔言
T1585_.31.0035c14: 我先不作如是事業。是我惡作。眠謂睡眠。
T1585_.31.0035c15: 令身不自在昧略爲性。障觀爲業。謂睡
T1585_.31.0035c16: 眠位身不自在心極闇劣。一門轉故。昧簡
T1585_.31.0035c17: 在定。略別寤時。令顯睡眠非無體用。有
T1585_.31.0035c18: 無心位假立此名。如餘蓋纒心相應故。有
T1585_.31.0035c19: 義此二唯癡爲體。説隨煩惱及癡分故。有
T1585_.31.0035c20: 義不然亦通善故。應説此二染癡爲體。淨
T1585_.31.0035c21: 即無癡。論依染分説隨煩惱及癡分攝。有
T1585_.31.0035c22: 義此説亦不應理。無記非癡無癡性故。應
T1585_.31.0035c23: 説惡作思慧爲體。明了思擇所作業故。睡
T1585_.31.0035c24: 眠合用思想爲體。思想種種夢境相故。論
T1585_.31.0035c25: 倶説爲世俗有故。彼染汚者是癡等流。如
T1585_.31.0035c26: 不信等説爲癡分。有義彼説理亦不然。非
T1585_.31.0035c27: 思慧想纒彼性故。應説此二各別有體。與
T1585_.31.0035c28: 餘心所行相別故。隨癡相説名世俗有。尋
T1585_.31.0035c29: 謂尋求。令心怱遽於意言境麁轉爲性。伺

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