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成唯識論 (No. 1585_ 護法玄奘譯 ) in Vol. 00

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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
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:
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
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:
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: 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
T1585_.31.0036a01: 謂伺察。令心怱遽於意言境細轉爲性。此
T1585_.31.0036a02: 二倶以安不安住身心分位所依爲業。並
T1585_.31.0036a03: 用思慧一分爲體。於意言境不深推度及
T1585_.31.0036a04: 深推度義類別故。若離思慧尋伺二種體類
T1585_.31.0036a05: 差別不可得故。二各二者。有義尋伺各有
T1585_.31.0036a06: 染淨二類差別。有義此釋不應正理。悔眠亦
T1585_.31.0036a07: 有染淨二故。應説如前諸染心所有是煩
T1585_.31.0036a08: 惱隨煩惱性。此二各有不善無記。或復各有
T1585_.31.0036a09: 纒及隨眠。有義彼釋亦不應理。不定四後
T1585_.31.0036a10: 有此言故。應言二者顯二種二。一謂悔眠。
T1585_.31.0036a11: 二謂尋伺。此二二種種類各別。故一二言顯
T1585_.31.0036a12: 二二種。此各有二。謂染不染。非如善染各
T1585_.31.0036a13: 唯一故。或唯簡染故説此言。有亦説爲隨
T1585_.31.0036a14: 煩惱故。爲顯不定義説二各二言。故置此
T1585_.31.0036a15: 言深爲有用
T1585_.31.0036a16: 四中尋伺定是假有。思慧合成聖所説故。悔
T1585_.31.0036a17: 眠有義亦是假有。瑜伽説爲世俗有故有義
T1585_.31.0036a18: 此二是實物有。唯後二種説假有故。世俗有
T1585_.31.0036a19: 言隨他相説非顯前二定是假有。又如内
T1585_.31.0036a20: 種體雖是實而論亦説世俗有故。四中尋伺
T1585_.31.0036a21: 定不相應。體類是同麁細異故。依於尋伺有
T1585_.31.0036a22: 染離染立三地別。不依彼種現起有無故
T1585_.31.0036a23: 無雜亂。倶與前二容互相應。前二亦有互
T1585_.31.0036a24: 相應義。四皆不與第七八倶。義如前説。悔
T1585_.31.0036a25: 眠唯與第六識倶非五法故。有義尋伺亦
T1585_.31.0036a26: 五識倶。論説五識有尋伺故。又説尋伺即
T1585_.31.0036a27: 七分別謂有相等。雜集復言。任運分別謂五
T1585_.31.0036a28: 識故。有義尋伺唯意識倶。論説尋求伺察等
T1585_.31.0036a29: 法皆是意識不共法故。又説尋伺憂喜相
T1585_.31.0036b01: 應曾不説與苦樂倶故。捨受遍故可不
T1585_.31.0036b02: 待説。何縁不説與苦樂倶。雖初靜慮有
T1585_.31.0036b03: 意地樂。而不離喜總説喜名。雖純苦處有
T1585_.31.0036b04: 意地苦。而似憂故總説爲憂。又説尋伺以
T1585_.31.0036b05: 名身等義爲所縁。非五識身以名身等義
T1585_.31.0036b06: 爲境故。然説五識有尋伺者。顯多由彼
T1585_.31.0036b07: 起非説彼相應。雜集所言任運分別謂五
T1585_.31.0036b08: 識者。彼與瑜伽所説分別義各有異。彼説
T1585_.31.0036b09: 任運即是五識。瑜伽説此是五識倶分別意
T1585_.31.0036b10: 識相應尋伺。故彼所引爲證不成。由此五
T1585_.31.0036b11: 識定無尋伺。有義惡作憂捨相應。唯慼行轉
T1585_.31.0036b12: 通無記故。睡眠喜憂捨受倶起。行通歡慼
T1585_.31.0036b13: 中庸轉故。尋伺憂喜捨樂相應。初靜慮中意
T1585_.31.0036b14: 樂倶故。有義此四亦苦受倶。純苦趣中意
T1585_.31.0036b15: 倶故。四皆容與五別境倶。行相所縁不相
T1585_.31.0036b16: 違故。悔眠但與十善容倶。此唯在欲無輕
T1585_.31.0036b17: 安故。尋伺容與十一善倶。初靜慮中輕安
T1585_.31.0036b18: 倶故。悔但容與無明相應。此行相麁貪等
T1585_.31.0036b19: 細故。睡眠尋伺十煩惱倶。此彼展轉不相違
T1585_.31.0036b20: 故。悔與中大隨惑容倶。非忿等十各爲主
T1585_.31.0036b21: 故。睡眠尋伺二十容倶。眠等位中皆起彼
T1585_.31.0036b22: 故。此四皆通善等三性。於無記業亦追悔
T1585_.31.0036b23: 故。有義初二唯生得善。行相麁鄙及昧略故。
T1585_.31.0036b24: 後二亦通加行善攝。聞所成等有尋伺故。有
T1585_.31.0036b25: 義初二亦加行善。聞思位中有悔眠故。後三
T1585_.31.0036b26: 皆通染淨無記。惡作非染解麁猛故。四無記
T1585_.31.0036b27: 中悔唯中二。行相麁猛非定果故。眠除第
T1585_.31.0036b28: 四非定引生。異熟生心亦得眠故。尋伺除
T1585_.31.0036b29: 初彼解微劣不能尋察名等義故。惡作睡
T1585_.31.0036c01: 眠唯欲界有。尋伺在欲及初靜慮。餘界地法
T1585_.31.0036c02: 皆妙靜故。悔眠生上必不現起。尋伺上下亦
T1585_.31.0036c03: 起下上。下上尋伺能縁上下。有義悔眠不
T1585_.31.0036c04: 能縁上。行相麁近極昧略故。有義此二亦
T1585_.31.0036c05: 縁上境。有邪見者悔修定故。夢能普縁所
T1585_.31.0036c06: 更事故。悔非無學離欲捨故。睡眠尋伺皆
T1585_.31.0036c07: 通三種。求解脱者有爲善法皆名學故。學
T1585_.31.0036c08: 究竟者有爲善法皆無學故。悔眠唯通見修
T1585_.31.0036c09: 所斷。亦邪見等勢力起故。非無漏道親所引
T1585_.31.0036c10: 生故。亦非如憂深求解脱故。若已斷故名
T1585_.31.0036c11: 非所斷。則無學眠非所斷攝。尋伺雖非眞無
T1585_.31.0036c12: 漏道。而能引彼從彼引生故通見修非所
T1585_.31.0036c13: 斷攝。有義尋伺非所斷者。於五法中唯分
T1585_.31.0036c14: 別攝。瑜伽説彼是分別故。有義此二亦正
T1585_.31.0036c15: 智攝。説正思惟是無漏故。彼能令心尋求
T1585_.31.0036c16: 等故。又説彼是言説因故。未究竟位於藥
T1585_.31.0036c17: 病等未能遍知。後得智中爲他説法必假
T1585_.31.0036c18: 尋伺。非如佛地無功用説。故此二種亦通
T1585_.31.0036c19: 無漏。雖説尋伺必是分別。而不定説唯屬
T1585_.31.0036c20: 第三。後得正智中亦有分別故。餘門准上
T1585_.31.0036c21: 如理應思
T1585_.31.0036c22: 如是六位諸心所法。爲離心體有別自性。
T1585_.31.0036c23: 爲即是心分位差別。設爾何失。二倶有過。
T1585_.31.0036c24: 若離心體有別自性。如何聖教説唯有識。
T1585_.31.0036c25: 又如何説心遠獨行。染淨由心。士夫六界。
T1585_.31.0036c26: 莊嚴論説復云何通。如彼頌言
T1585_.31.0036c27:     許心似二現 如是似貪等
T1585_.31.0036c28:     或似於信等 無別染善法
T1585_.31.0036c29: 若即是心分位差別。如何聖教説心相應。他
T1585_.31.0037a01: 性相應非自性故。又如何説心與心所倶
T1585_.31.0037a02: 時而起如日與光。瑜伽論説復云何通。彼
T1585_.31.0037a03: 説心所非即心故。如彼頌言
T1585_.31.0037a04:     五種性不成 分位差過失
T1585_.31.0037a05:     因縁無別故 與聖教相違
T1585_.31.0037a06: 應説離心有別自性。以心勝故説唯識等。
T1585_.31.0037a07: 心所依心。勢力生故説似彼現。非彼即心。
T1585_.31.0037a08: 又識心言亦攝心所。恒相應故。唯識等言及
T1585_.31.0037a09: 現似彼皆無有失。此依世俗。若依勝義心
T1585_.31.0037a10: 所與心非離非即。諸識相望應知亦然。是
T1585_.31.0037a11: 謂大乘眞俗妙理。已説六識心所相應。云何
T1585_.31.0037a12: 應知現起分位。頌曰
T1585_.31.0037a13:     15依止根本識 五識隨縁現
T1585_.31.0037a14:     或倶或不倶 如濤波依水
T1585_.31.0037a15:     16意識常現起 除生無想天
T1585_.31.0037a16:     及無心二定 睡眠與悶絶
T1585_.31.0037a17: 論曰。根本識者阿陀那識。染淨諸識生根本
T1585_.31.0037a18: 故。依止者謂前六轉識。以根本識爲共親
T1585_.31.0037a19: 依。五識者謂前五轉識。種類相似故總説
T1585_.31.0037a20: 之。隨縁現言顯非常起。縁謂作意根境等
T1585_.31.0037a21: 縁。謂五識身内依本識。外隨作意五根境等
T1585_.31.0037a22: 衆縁和合方得現前。由此或倶或不倶起。
T1585_.31.0037a23: 外縁合者有頓漸故。如水濤波隨縁多少。
T1585_.31.0037a24: 此等法喩廣説如經。由五轉識行相麁動。所
T1585_.31.0037a25: 籍衆縁時多不倶。故起時少不起時多。第
T1585_.31.0037a26: 六意識雖亦麁動。而所籍縁無時不具。由
T1585_.31.0037a27: 違縁故有時不起。第七八識行相微細。所籍
T1585_.31.0037a28: 衆縁一切時有。故無縁礙令總不行。又五
T1585_.31.0037a29: 識身不能思慮。唯外門轉起籍多縁。故斷時
T1585_.31.0037b01: 多現行時少。第六意識自能思慮。内外門轉
T1585_.31.0037b02: 不籍多縁。唯除五位常能現起。故斷時少
T1585_.31.0037b03: 現起時多。由斯不説此隨縁現。五位者何。
T1585_.31.0037b04: 生無想等。無想天者謂修彼定厭麁想力
T1585_.31.0037b05: 生彼天中違不恒行心及心所想滅爲首。
T1585_.31.0037b06: 名無想天。故六轉識於彼皆斷。有義彼天常
T1585_.31.0037b07: 無六識。聖教説彼無轉識故。説彼唯有有
T1585_.31.0037b08: 色支故。又説彼爲無心地故。有義彼天將
T1585_.31.0037b09: 命終位。要起轉識然後命終。彼必起下潤
T1585_.31.0037b10: 生愛故。瑜伽論説後想生已是諸有情從彼
T1585_.31.0037b11: 沒故。然説彼無轉識等者。依長時説。非
T1585_.31.0037b12: 謂全無。有義生時亦有轉識。彼中有必起
T1585_.31.0037b13: 潤生煩惱故。如餘本有初必有轉識故。瑜
T1585_.31.0037b14: 伽論説。若生於彼唯入不起。其想若生從
T1585_.31.0037b15: 彼沒故。彼本有初若無轉識如何名入。先有
T1585_.31.0037b16: 後無乃名入故。決擇分言所有生得心心所
T1585_.31.0037b17: 滅名無想故。此言意顯彼本有初有異熟生
T1585_.31.0037b18: 轉識暫起。宿因縁力後不復生。由斯引起
T1585_.31.0037b19: 異熟無記分位差別。説名無想。如善引生二
T1585_.31.0037b20: 定名善。不爾轉識一切不行。如何可言唯
T1585_.31.0037b21: 生得滅。故彼初位轉識暫起。彼天唯在第四
T1585_.31.0037b22: 靜慮。下想麁動難可斷故。上無無想異熟
T1585_.31.0037b23: 處故。即能引發無想定思。能感彼天異熟
T1585_.31.0037b24: 果故。及無心二定者。謂無想滅盡定。倶無六
T1585_.31.0037b25: 識故名無心。無想定者。謂有異生伏遍淨
T1585_.31.0037b26: 貪未伏上染。由出離想作意爲先。令不恒
T1585_.31.0037b27: 行心心所滅想滅爲首。立無想名。令身安
T1585_.31.0037b28: 和故亦名定。修習此定品別有三。下品修
T1585_.31.0037b29: 者現法必退。不能速疾還引現前。後生彼
T1585_.31.0037c01: 天不甚光淨形色廣大。定當中夭。中品修者
T1585_.31.0037c02: 現不必退。設退速疾還引現前。後生彼天
T1585_.31.0037c03: 雖甚光淨形色廣大而不最極。雖有中夭
T1585_.31.0037c04: 而不決定。上品修者現必不退。後生彼天
T1585_.31.0037c05: 最極光淨形色廣大。必無中夭。窮滿壽量
T1585_.31.0037c06: 後方殞沒。此定唯屬第四靜慮。又唯是善。彼
T1585_.31.0037c07: 所引故。下上地無由前説故。四業通三。除
T1585_.31.0037c08: 順現受。有義此定唯欲界起。由諸外道説力
T1585_.31.0037c09: 起故。人中慧解極猛利故。有義欲界先修習
T1585_.31.0037c10: 已。後生色界能引現前。除無想天至究竟
T1585_.31.0037c11: 故。此由厭想欣彼果入故唯有漏。非聖所
T1585_.31.0037c12: 起。滅盡定者。謂有無學。或有學聖。已伏或
T1585_.31.0037c13: 離無所有貪上貪不定。由止息想作意爲
T1585_.31.0037c14: 先。令不恒行恒行染汚心心所滅立滅盡
T1585_.31.0037c15: 名。令身安和故亦名定。由偏厭受想亦
T1585_.31.0037c16: 名滅彼定。修習此定品別有三。下品修
T1585_.31.0037c17: 者現法必退。不能速疾還引現前。中品修者
T1585_.31.0037c18: 現不必退。設退速疾還引現前。上品修者畢
T1585_.31.0037c19: 竟不退。此定初修必依有頂遊觀無漏爲
T1585_.31.0037c20: 加行入。次第定中最居後故。雖屬有頂而
T1585_.31.0037c21: 無漏攝。若修此定已得自在。餘地心後亦
T1585_.31.0037c22: 得現前。雖屬道諦而是非學非無學攝。似
T1585_.31.0037c23: 涅槃故。此定初起唯在人中。佛及弟子説力
T1585_.31.0037c24: 起故。人中慧解極猛利故。後上二界亦得現
T1585_.31.0037c25: 前。鄔陀夷經是此誠證。無色亦名意成天
T1585_.31.0037c26: 故。於藏識教未信受者。若生無色不起
T1585_.31.0037c27: 此定。恐無色心成斷滅故。已信生彼亦
T1585_.31.0037c28: 得現前。知有藏識不斷滅故。要斷三界
T1585_.31.0037c29: 見所斷惑方起此定。異生不能伏滅有頂
T1585_.31.0038a01: 心心所故。此定微妙要證二空。隨應後得
T1585_.31.0038a02: 所引發故。有義下八地修所斷惑中。要全斷
T1585_.31.0038a03: 欲餘伏或斷。然後方能初起此定。欲界惑
T1585_.31.0038a04: 種二性繁雜障定強故。唯説不還三乘無學
T1585_.31.0038a05: 及諸菩薩得此定故。彼隨所應生上八地
T1585_.31.0038a06: 皆得後起。有義要斷下之四地修所斷惑。餘
T1585_.31.0038a07: 或斷。然後方能初起此定。變異受倶煩
T1585_.31.0038a08: 惱種子障定強故。彼隨所應生上五地皆
T1585_.31.0038a09: 得後起。若伏下惑能起此定。後不斷退
T1585_.31.0038a10: 生上地者。豈生上已却斷下惑。斷亦無失。
T1585_.31.0038a11: 如生上者斷下末那得生惑故。然不還
T1585_.31.0038a12: 者對治力強。正潤生位不起煩惱。但由惑
T1585_.31.0038a13: 種潤上地生。雖所伏惑有退不退。而無伏
T1585_.31.0038a14: 下生上地義。故無生上却斷下失。若諸菩
T1585_.31.0038a15: 薩先二乘位已得滅定後迴心者。一切位中
T1585_.31.0038a16: 能起此定。若不爾者或有乃至七地滿心
T1585_.31.0038a17: 方能永伏一切煩惱。雖未永斷欲界修惑。
T1585_.31.0038a18: 而如已斷能起此定。論説已入遠地菩薩
T1585_.31.0038a19: 方能現起滅盡定故。有從初地即能永伏
T1585_.31.0038a20: 一切煩惱如阿羅漢。彼十地中皆起此定。經
T1585_.31.0038a21: 説菩薩前六地中亦能現起滅盡定故。無心
T1585_.31.0038a22: 睡眠與悶絶者。謂有極重睡眠悶絶令前
T1585_.31.0038a23: 六識皆不現行。疲極等縁所引身位違前六
T1585_.31.0038a24: 識故名極重睡眠。此睡眠時雖無彼體。而
T1585_.31.0038a25: 由彼似彼。故假説彼名。風熱等縁所引身
T1585_.31.0038a26: 位亦違六識。故名極重悶絶。或此倶是觸處
T1585_.31.0038a27: 少分。除斯五位意識恒起。正死生時亦無
T1585_.31.0038a28: 意識。何故但説五位不行。有義死生及與言
T1585_.31.0038a29: 顯。彼説非理。所以者何。但説六時名無心
T1585_.31.0038b01: 故。謂前五位及無餘依。應説死生即悶絶
T1585_.31.0038b02: 攝。彼是最極悶絶位故。説及與言顯五無
T1585_.31.0038b03: 雜。此顯六識斷已後時依本識中自種還
T1585_.31.0038b04: 起。由此不説入無餘依。此五位中異生有
T1585_.31.0038b05: 四。除在滅定。聖唯後三。於中如來自在菩
T1585_.31.0038b06: 薩唯得存一。無睡悶故。是故八識一切有
T1585_.31.0038b07: 情心與末那二恒倶轉。若起第六則三倶
T1585_.31.0038b08: 轉。餘隨縁合起一至五。則四倶轉乃至八
T1585_.31.0038b09: 倶。是謂略説識倶轉義。若一有情多識倶
T1585_.31.0038b10: 轉。如何説彼是一有情。若立有情依識多
T1585_.31.0038b11: 少。汝無心位應非有情。又他分心現在前位
T1585_.31.0038b12: 如何可説自分有情。然立有情依命根數
T1585_.31.0038b13: 或異熟識。倶不違理。彼倶恒時唯有一故。
T1585_.31.0038b14: 一身唯一等無間縁。如何倶時有多識轉。既
T1585_.31.0038b15: 許此一引多心所。寧不許此能引多心。又
T1585_.31.0038b16: 誰定言此縁唯一。説多識倶者許此縁多
T1585_.31.0038b17: 故。又欲一時取多境者多境現前。寧不頓
T1585_.31.0038b18: 取。諸根境等和合力齊。識前後生不應理
T1585_.31.0038b19: 故。又心所性雖無差別。而類別者許多倶
T1585_.31.0038b20: 生。寧不許心異類倶起。又如浪像依一起
T1585_.31.0038b21: 多。故依一心多識倶轉。又若不許意與五
T1585_.31.0038b22: 倶。取彼所縁應不明了。如散意識縁久
T1585_.31.0038b23: 滅故。如何五倶唯一意識。於色等境取一
T1585_.31.0038b24: 或多。如眼等識各於自境取一或多。此亦
T1585_.31.0038b25: 何失。相見倶有種種相故。何故諸識同類不
T1585_.31.0038b26: 倶。於自所縁若可了者一已能了。餘無用
T1585_.31.0038b27: 故。若爾五識已了自境。何用倶起意識了
T1585_.31.0038b28: 爲。五倶意識助五令起。非專爲了五識
T1585_.31.0038b29: 所縁。又於彼所縁能明了取異於眼等識
T1585_.31.0038c01: 故非無用。由此聖教説彼意識名有分別。
T1585_.31.0038c02: 五識不爾。多識倶轉何不相應。非同境故。
T1585_.31.0038c03: 設同境者彼此所依體數異故。如五根識互
T1585_.31.0038c04: 不相應。八識自性不可言定一。行相所依
T1585_.31.0038c05: 縁相應異故。又一滅時餘不滅故。能所熏等
T1585_.31.0038c06: 相各異故。亦非定異。經説八識如水波等
T1585_.31.0038c07: 無差別故。定異應非因果性故。如幻事
T1585_.31.0038c08: 等無定性故。如前所説識差別相依理世
T1585_.31.0038c09: 俗非眞勝義。眞勝義中心言絶故。如伽他
T1585_.31.0038c10:
T1585_.31.0038c11:     心意識八種 俗故相有別
T1585_.31.0038c12:     眞故相無別 相所相無故
T1585_.31.0038c13: 已廣分別三能變相爲自所變二分所依。云
T1585_.31.0038c14: 何應知依識所變假説我法非別實有。由
T1585_.31.0038c15: 斯一切唯有識耶。頌曰
T1585_.31.0038c16:     17是諸識轉變 分別所分別
T1585_.31.0038c17:     由此彼皆無 故一切唯識
T1585_.31.0038c18: 論曰。是諸識者。謂前所説三能變識及彼心
T1585_.31.0038c19: 所。皆能變似見相二分。立轉變名。所變見
T1585_.31.0038c20: 分説名分別。能取相故。所變相分名所分
T1585_.31.0038c21: 別。見所取故。由此正理彼實我法離識所
T1585_.31.0038c22: 變皆定非有。離能所取無別物故。非有
T1585_.31.0038c23: 實物離二相故。是故一切有爲無爲若實若
T1585_.31.0038c24: 假皆不離識。唯言爲遮離識實物。非不
T1585_.31.0038c25: 離識心所法等。或轉變者。謂諸内識轉似
T1585_.31.0038c26: 我法外境相現。此能轉變即名分別。虚妄分
T1585_.31.0038c27: 別爲自性故。謂即三界心及心所。此所執境
T1585_.31.0038c28: 名所分別。即所妄執實我法性。由此分別
T1585_.31.0038c29: 變似外境假我法相。彼所分別實我法性決
T1585_.31.0039a01: 定皆無。前引教理已廣破故。是故一切皆唯
T1585_.31.0039a02: 有識。虚妄分別有極成故。唯既不遮不離
T1585_.31.0039a03: 識法。故眞空等亦是有性。由斯遠離増減
T1585_.31.0039a04: 二邊。唯識義成契會中道。由何教理唯識
T1585_.31.0039a05: 義成。豈不已説。雖説未了。非破他義己義
T1585_.31.0039a06: 便成。應更礭陳成此教理。如契經説三
T1585_.31.0039a07: 界唯心。又説所縁唯識所現。又説諸法皆不
T1585_.31.0039a08: 離心。又説有情隨心垢淨。又説成就四智
T1585_.31.0039a09: 菩薩能隨悟入唯識無境。一相違識相智。
T1585_.31.0039a10: 謂於一處鬼人天等隨業差別所見各異。
T1585_.31.0039a11: 境若實有此云何成。二無所縁識智。謂縁過
T1585_.31.0039a12: 未夢境像等非實有境。識現可得彼境既
T1585_.31.0039a13: 無。餘亦應爾。三自應無倒智。謂愚夫智若
T1585_.31.0039a14: 得實境。彼應自然成無顛倒。不由功用應
T1585_.31.0039a15: 得解脱。四隨三智轉智。一隨自在者智轉
T1585_.31.0039a16: 智。謂已證得心自在者隨欲轉變地等皆
T1585_.31.0039a17: 成。境若實有如何可變。二隨觀察者智轉
T1585_.31.0039a18: 智。謂得勝定修法觀者隨觀一境衆相現
T1585_.31.0039a19: 前。境若是實寧隨心轉。三隨無分別智轉
T1585_.31.0039a20: 智。謂起證實無分別智一切境相皆不現
T1585_.31.0039a21: 前。境若是實何容不現。菩薩成就四智
T1585_.31.0039a22: 者。於唯識理決定悟入。又伽他説
T1585_.31.0039a23:     心意識所縁 皆非離自性
T1585_.31.0039a24:     故我説一切 唯有識無餘
T1585_.31.0039a25: 此等聖教誠證非一。極成眼等識五隨一故
T1585_.31.0039a26: 如餘不親縁離自色等。餘識識故如眼識
T1585_.31.0039a27: 等亦不親縁離自諸法。此親所縁定非離
T1585_.31.0039a28: 此。二隨一故如彼能縁。所縁法故如相應
T1585_.31.0039a29: 法。決定不離心及心所。此等正理誠證非
T1585_.31.0039b01: 一。故於唯識應深信受。我法非有空識非
T1585_.31.0039b02: 無。離有離無故契中道。慈尊依此説二
T1585_.31.0039b03: 頌言
T1585_.31.0039b04:     虚妄分別有 於此二都無
T1585_.31.0039b05:     此中唯有空 於彼亦有此
T1585_.31.0039b06:     故説一切法 非空非不空
T1585_.31.0039b07:     有無及有故 是則契中道
T1585_.31.0039b08: 此頌且依染依他説。理實亦有淨分依他。
T1585_.31.0039b09: 若唯内識似外境起。寧見世間情非情物
T1585_.31.0039b10: 處時身用定不定轉如夢境等。應釋此疑。
T1585_.31.0039b11: 何縁世尊説十二處。依識所變非別實有。
T1585_.31.0039b12: 爲入我空説六二法。如遮斷見説續有
T1585_.31.0039b13: 情。爲入法空復説唯識。令知外法亦非
T1585_.31.0039b14: 有故。此唯識性豈不亦空。不爾。如何。非所
T1585_.31.0039b15: 執故。謂依識變妄執實法理不可得説爲
T1585_.31.0039b16: 法空。非無離言正智所證唯識性故説爲法
T1585_.31.0039b17: 空。此識若無便無俗諦。俗諦無故眞諦亦無。
T1585_.31.0039b18: 眞俗相依而建立故。撥無二諦是惡取空。諸
T1585_.31.0039b19: 佛説爲不可治者。應知諸法有空不空。由
T1585_.31.0039b20: 此慈尊説前二頌。若諸色處亦識爲體。何
T1585_.31.0039b21: 乃似色相顯現。一類堅住相續而轉。名
T1585_.31.0039b22: 言熏習勢力起故。與染淨法爲依處故。謂
T1585_.31.0039b23: 此若無應無顛倒。便無雜染亦無淨法。是
T1585_.31.0039b24: 故諸識亦似色現。如有頌言
T1585_.31.0039b25:     亂相及亂體 應許爲色識
T1585_.31.0039b26:     及與非色識 若無餘亦無
T1585_.31.0039b27: 色等外境分明現證。現量所得。寧撥爲無。
T1585_.31.0039b28: 現量證時不執爲外。後意分別妄生外想。
T1585_.31.0039b29: 故現量境是自相分。識所變故亦説爲有。意
T1585_.31.0039c01: 識所執外實色等。妄計有故説彼爲無。又
T1585_.31.0039c02: 色等境非色似色非外似外如夢所縁。不
T1585_.31.0039c03: 可執爲是實外色。若覺時色皆如夢境不
T1585_.31.0039c04: 離識者。如從夢覺知彼唯心。何故覺時於
T1585_.31.0039c05: 自色境不知唯識。如夢未覺不能自知。
T1585_.31.0039c06: 要至覺時方能追覺。覺時境色應知亦爾。
T1585_.31.0039c07: 未眞覺位不能自知。至眞覺時亦能追覺。
T1585_.31.0039c08: 未得眞覺恒處夢中。故佛説爲生死長夜。
T1585_.31.0039c09: 由斯未了色境唯識。外色實無可非内識
T1585_.31.0039c10: 境。他心實有寧非自所縁。誰説他心非自
T1585_.31.0039c11: 識境。但不説彼是親所縁。謂識生時無實
T1585_.31.0039c12: 作用。非如手等親執外物日等舒光親照
T1585_.31.0039c13: 外境。但如鏡等似外境現名了他心。非
T1585_.31.0039c14: 親能了。親所了者謂自所變。故契經言。無
T1585_.31.0039c15: 有少法能取餘法。但識生時似彼相現名
T1585_.31.0039c16: 取彼物。如縁他心色等亦爾。既有異境
T1585_.31.0039c17: 何名唯識。奇哉固執觸處生疑。豈唯識教但
T1585_.31.0039c18: 説一識。不爾如何。汝應諦聽。若唯一識寧
T1585_.31.0039c19: 有十方凡聖尊卑因果等別。誰爲誰説。何法
T1585_.31.0039c20: 何求。故唯識言有深意趣。識言總顯一切有
T1585_.31.0039c21: 情各有八識・六位心所・所變相見・分位差別
T1585_.31.0039c22: 及彼空理所顯眞如。識自相故。識相應故。
T1585_.31.0039c23: 二所變故。三分位故。四實性故。如是諸法皆
T1585_.31.0039c24: 不離識。總立識名。唯言但遮愚夫所執定
T1585_.31.0039c25: 離諸識實有色等。若如是知唯識教意。便
T1585_.31.0039c26: 能無倒善備資糧。速入法空證無上覺。救
T1585_.31.0039c27: 拔含識生死輪迴。非全撥無惡取空者違背
T1585_.31.0039c28: 教理能成是事。故定應信一切唯識。若唯
T1585_.31.0039c29: 有識都無外縁。由何而生種種分別。頌曰
T1585_.31.0040a01:     18由一切種識 如是如是變
T1585_.31.0040a02:     以展轉力故 彼彼分別生
T1585_.31.0040a03: 論曰。一切種識謂本識中能生自果功能差
T1585_.31.0040a04: 別。此生等流異熟士用増上果。故名一切
T1585_.31.0040a05: 種。除離繋者非種生故。彼雖可證而非
T1585_.31.0040a06: 種果。要現起道斷結得故。有展轉義非此
T1585_.31.0040a07: 所説。此説能生分別種故。此識爲體故立
T1585_.31.0040a08: 識名。種離本識無別性故。種識二言簡非
T1585_.31.0040a09: 種識。有識非種種非識故。又種識言顯識
T1585_.31.0040a10: 中種。非持種識。後當説故。此識中種餘縁
T1585_.31.0040a11: 助故。即便如是如是轉變。謂從生位轉至
T1585_.31.0040a12: 熟時。顯變種多重言如是。謂一切種攝三
T1585_.31.0040a13: 熏習共不共等識種盡故。展轉力者謂八現
T1585_.31.0040a14: 識及彼相應相見分等。彼皆互有相助力故。
T1585_.31.0040a15: 即現識等總名分別。虚妄分別爲自性故。
T1585_.31.0040a16: 分別類多故言彼彼。此頌意説。雖無外縁
T1585_.31.0040a17: 由本識中有一切種轉變差別及以現行八
T1585_.31.0040a18: 種識等展轉力故彼彼分別而亦得生。何
T1585_.31.0040a19: 假外縁方起分別。諸淨法起應知亦然。淨
T1585_.31.0040a20: 種現行爲縁生故。所説種現縁生分別。云何
T1585_.31.0040a21: 應知此縁生相。縁且有四。一因縁。謂有爲
T1585_.31.0040a22: 法親辦自果。此體有二。一種子。二現行。
T1585_.31.0040a23: 種子者謂本識中善染無記諸界地等功能差
T1585_.31.0040a24: 別。能引次後自類功能。及起同時自類現
T1585_.31.0040a25: 果。此唯望彼是因縁性。現行者謂七轉識及
T1585_.31.0040a26: 彼相應所變相見性界地等。除佛果善極劣
T1585_.31.0040a27: 無記。餘熏本識生自類種。此唯望彼是因
T1585_.31.0040a28: 縁性。第八心品無所熏故。非簡所依獨能
T1585_.31.0040a29: 熏故。極微圓故不熏成種。現行同類展轉
T1585_.31.0040b01: 相望皆非因縁。自種生故。一切異類展轉相
T1585_.31.0040b02: 望亦非因縁。不親生故。有説異類同類現
T1585_.31.0040b03: 行展轉相望爲因縁者。應知假説。或隨轉
T1585_.31.0040b04: 門。有唯説種是因縁性。彼依顯勝。非盡理
T1585_.31.0040b05: 説。聖説轉識與阿頼耶展轉相望爲因縁
T1585_.31.0040b06: 故。二等無間縁。謂八現識及彼心所前聚於
T1585_.31.0040b07: 後自類無間等而開導令彼定生。多同類種
T1585_.31.0040b08: 倶時轉故如不相應非此縁攝。由斯八識
T1585_.31.0040b09: 非互爲縁。心所與心雖恒倶轉。而相應故
T1585_.31.0040b10: 和合似一。不可施設離別殊異。故得互作
T1585_.31.0040b11: 等無間縁。入無餘心最極微劣無開導用。
T1585_.31.0040b12: 又無當起等無間法故非此縁。云何知然。
T1585_.31.0040b13: 論有誠説。若此識等無間彼識等決定生。即
T1585_.31.0040b14: 説此是彼等無間縁故。即依此義應作是
T1585_.31.0040b15: 説。阿陀那識三界九地皆容互作等無間縁。
T1585_.31.0040b16: 下上死生相開等故。有漏無間有無漏生。
T1585_.31.0040b17: 無漏定無生有漏者。鏡智起已必無斷故。
T1585_.31.0040b18: 善與無記相望亦然。此何界後引生無漏。
T1585_.31.0040b19: 或從色界或欲界後。謂諸異生求佛果者
T1585_.31.0040b20: 定色界後引生無漏。彼必生在淨居天上
T1585_.31.0040b21: 大自在宮得菩提故。二乘迴趣大菩提者
T1585_.31.0040b22: 定欲界後引生無漏。迴趣留身唯欲界故。彼
T1585_.31.0040b23: 雖必往大自在宮方得成佛。而本願力所
T1585_.31.0040b24: 留生身是欲界故。有義色界亦有聲聞迴趣
T1585_.31.0040b25: 大乘願留身者。既與教理倶不相違。是故
T1585_.31.0040b26: 聲聞第八無漏色界心後亦得現前。然五淨
T1585_.31.0040b27: 居無迴趣者。經不説彼發大心故。第七轉
T1585_.31.0040b28: 識三界九地亦容互作等無間縁。隨第八識
T1585_.31.0040b29: 生處繋故。有漏無漏容互相生。十地位中
T1585_.31.0040c01: 得相引故。善與無記相望亦然。於無記中
T1585_.31.0040c02: 染與不染亦相開導。生空智果前後位中得
T1585_.31.0040c03: 相引故。此欲色界有漏得與無漏相生。非
T1585_.31.0040c04: 無色界。地上菩薩不生彼故。第六轉識三界
T1585_.31.0040c05: 九地有漏無漏善不善等各容互作等無間
T1585_.31.0040c06: 縁。潤生位等更相引故。初起無漏唯色界
T1585_.31.0040c07: 後。決擇分善唯色界故。眼耳身識二界二地
T1585_.31.0040c08: 鼻舌兩識一界一地自類互作等無間縁。善
T1585_.31.0040c09: 等相望應知亦爾。有義五識有漏無漏自類
T1585_.31.0040c10: 互作等無間縁未成佛時容互起故。有義
T1585_.31.0040c11: 無漏有漏後起。非無漏後容起有漏。無漏
T1585_.31.0040c12: 五識非佛無故。彼五色根定有漏故。是異熟
T1585_.31.0040c13: 識相分攝故。有漏不共必倶同境根發無漏
T1585_.31.0040c14: 識理不相應故。此二於境明昧異故。三所
T1585_.31.0040c15: 縁縁。謂若有法是帶己相心或相應所慮所
T1585_.31.0040c16: 託。此體有二。一親二疎。若與能縁體不相
T1585_.31.0040c17: 離。是見分等内所慮託。應知彼是親所縁縁。
T1585_.31.0040c18: 若與能縁體雖相離。爲質能起内所慮託。
T1585_.31.0040c19: 應知彼是疎所縁縁。親所縁縁能縁皆有。離
T1585_.31.0040c20: 内所慮託必不生故。疎所縁縁能縁或有。
T1585_.31.0040c21: 離外所慮託亦得生故。第八心品有義唯
T1585_.31.0040c22: 有親所縁縁。隨業因力任運變故。有義亦
T1585_.31.0040c23: 定有疎所縁縁。要仗他變質自方變故。有
T1585_.31.0040c24: 義二説倶不應理。自他身土可互受用。他
T1585_.31.0040c25: 所變者爲自質故。自種於他無受用理。他
T1585_.31.0040c26: 變爲此不應理故。非諸有情種皆等故。應
T1585_.31.0040c27: 説此品疎所縁縁一切位中有無不定。第七
T1585_.31.0040c28: 心品未轉依位是倶生故必*仗外質。故亦
T1585_.31.0040c29: 定有疎所縁縁。已轉依位此非定有。縁眞
T1585_.31.0041a01: 如等無外質故。第六心品行相猛利。於一
T1585_.31.0041a02: 切位能自在轉。所*仗外質或有或無。疎所縁
T1585_.31.0041a03: 縁有無不定。前五心品未轉依位麁鈍劣故
T1585_.31.0041a04: 必*仗外質故亦定有疎所縁縁。已轉依位
T1585_.31.0041a05: 此非定有縁過未等無外質故。四増上縁。
T1585_.31.0041a06: 謂若有法有勝勢用能於餘法或順或違。
T1585_.31.0041a07: 雖前三縁亦是増上。而今第四除彼取餘
T1585_.31.0041a08: 爲顯諸縁差別相故。此順違用於四處轉
T1585_.31.0041a09: 生位成得四事別故。然増上用隨事雖多而
T1585_.31.0041a10: 勝顯者唯二十二應知即是二十二根。前五
T1585_.31.0041a11: 色根以本識等所變眼等淨色爲性。男女二
T1585_.31.0041a12: 根身根所攝故即以彼少分爲性。命根但
T1585_.31.0041a13: 依本識親種分位假立非別有性。意根總
T1585_.31.0041a14: 以八識爲性。五受根如應各自受爲性。信
T1585_.31.0041a15: 等五根即以信等及善念等而爲自性。未知
T1585_.31.0041a16: 當知根體位有三種。一根本位謂在見道
T1585_.31.0041a17: 除後刹那無所未知可當知故。二加行
T1585_.31.0041a18: 位。謂煖頂忍世第一法近能引發根本位
T1585_.31.0041a19: 故。三資糧位。謂從爲得諦現觀故發起決
T1585_.31.0041a20: 定勝善法欲。乃至未得順決擇分所有善
T1585_.31.0041a21: 根名資糧位。能遠資生根本位故。於此三
T1585_.31.0041a22: 位信等五根意喜樂捨爲此根性。加行等位
T1585_.31.0041a23: 於後勝法求證愁慼亦有憂根非正善根
T1585_.31.0041a24: 故多不説。前三無色有此根者有勝見道
T1585_.31.0041a25: 傍修得故。或二乘位迴趣大者爲證法空
T1585_.31.0041a26: 地前亦起九地所攝生空無漏。彼皆菩薩此
T1585_.31.0041a27: 根攝故。菩薩見道亦有此根但説地前以
T1585_.31.0041a28: 時促故。始從見道最後刹那乃至金剛喩
T1585_.31.0041a29: 定所有信等無漏九根皆是已知根性。未離
T1585_.31.0041b01: 欲者於上解脱求證愁慼。亦有憂根非
T1585_.31.0041b02: 正善根故多不説。諸無學位無漏九根一
T1585_.31.0041b03: 切皆是具知根性。有頂雖有遊觀無漏而
T1585_.31.0041b04: 不明利非後三根。二十二根自性如是。諸
T1585_.31.0041b05: 餘門義如論應知
T1585_.31.0041b06: 成唯識論卷第七
T1585_.31.0041b07:
T1585_.31.0041b08:
T1585_.31.0041b09:
T1585_.31.0041b10: 成唯識論卷第八
T1585_.31.0041b11:   護法等菩薩造
T1585_.31.0041b12:   *三藏法師玄奘奉  詔譯
T1585_.31.0041b13: 如是四縁依十五處義差別故立爲十因。
T1585_.31.0041b14: 云何此依十五處立。一語依處。謂法名想所
T1585_.31.0041b15: 起語性。即依此處立隨説因。謂依此語
T1585_.31.0041b16: 隨見聞等説諸義故。此即能説爲所説因。
T1585_.31.0041b17: 有論説此是名想見。由如名字取相執著
T1585_.31.0041b18: 隨起説故。若依彼説便顯此因是語依處。
T1585_.31.0041b19: 二領受依處。謂所觀待能所受性。即依此
T1585_.31.0041b20: 處立觀待因。謂觀待此令彼諸事或生或
T1585_.31.0041b21: 住或成或得。此是彼觀待因。三習氣依處。謂
T1585_.31.0041b22: 内外種未成熟位。即依此處立牽引因。謂
T1585_.31.0041b23: 能牽引遠自果故。四有潤種子依處。謂内外
T1585_.31.0041b24: 種已成熟位。即依此處立生起因。謂能生
T1585_.31.0041b25: 起近自果故。五無間滅依處。謂心心所等無
T1585_.31.0041b26: 間縁。六境界依處。謂心心所所縁縁。七根依
T1585_.31.0041b27: 處。謂心心所所依六根。八作用依處。謂於所
T1585_.31.0041b28: 作業作具作用即除種子餘助現縁。九士
T1585_.31.0041b29: 用依處。謂於所作業作者作用即除種子
T1585_.31.0041c01: 餘作現縁。十眞實見依處。謂無漏見除引自
T1585_.31.0041c02: 種於無漏法能助引證。總依此六立攝受
T1585_.31.0041c03: 因。謂攝受五辦有漏法具攝受六*辦無
T1585_.31.0041c04: 漏故。十一隨順依處。謂無記染善現種諸行
T1585_.31.0041c05: 能隨順同類勝品諸法。即依此處立引發
T1585_.31.0041c06: 因。謂能引起同類勝行及能引得無爲法
T1585_.31.0041c07: 故。十二差別功能依處。謂有爲法各於自果
T1585_.31.0041c08: 有能起證差別勢力。即依此處立定異因
T1585_.31.0041c09: 謂各能生自界等果。及各能得自乘果故。
T1585_.31.0041c10: 十三和合依處。謂從領受乃至差別功能依
T1585_.31.0041c11: 處於所生住成得果中有和合力。即依此
T1585_.31.0041c12: 處立同事因。謂從觀待乃至定異皆同生
T1585_.31.0041c13: 等一事業故。十四障礙依處。謂於生住成得
T1585_.31.0041c14: 事中能障礙法。即依此處立相違因。謂彼
T1585_.31.0041c15: 能違生等事故。十五不障礙依處。謂於生
T1585_.31.0041c16: 住成得事中不障礙法。即依此處立不相
T1585_.31.0041c17: 違因。謂彼不違生等事故。如是十因二因
T1585_.31.0041c18: 所攝。一能生二方便。菩薩地説牽引種子生
T1585_.31.0041c19: 起種子名能生因。所餘諸因方便因攝。此説
T1585_.31.0041c20: 牽引生起引發定異同事不相違中。諸因縁
T1585_.31.0041c21: 種。未成熟位名牽引種已成熟位名生起
T1585_.31.0041c22: 種。彼六因中諸因縁種皆攝在此二位中
T1585_.31.0041c23: 故。離有現起是能生因如四因中生自
T1585_.31.0041c24: 種者而多間斷。此略不説。或親辦果亦
T1585_.31.0041c25: 立種名。如説現行穀麥等種。所餘因謂初
T1585_.31.0041c26: 二五九及六因中非因縁法。皆是生熟因縁
T1585_.31.0041c27: 種餘故總説爲方便因攝。非此二種唯屬
T1585_.31.0041c28: 彼二因餘四因中有因縁種故。非唯彼八
T1585_.31.0041c29: 名所餘因彼二因亦有非因縁種故。有尋
T1585_.31.0042a01: 等地説生起因是能生因餘方便攝。此文意
T1585_.31.0042a02: 説六因中現種是因縁者皆名生起因。能親
T1585_.31.0042a03: 生起自類果故。此所餘因皆方便攝。非此
T1585_.31.0042a04: 生起唯屬彼因餘五因中有因縁故。非唯
T1585_.31.0042a05: 彼九名所餘因彼生起因中有非因縁故。
T1585_.31.0042a06: 或菩薩地所説牽引生起種子。即彼二因。所
T1585_.31.0042a07: 餘諸因即彼餘八。雖二因内有非能生因
T1585_.31.0042a08: 而因縁種勝顯故偏説。雖餘因内有非方便
T1585_.31.0042a09: 因而増上者多顯故偏説。有尋等地説生起
T1585_.31.0042a10: 因是能生因餘方便者。生起即是彼生起因
T1585_.31.0042a11: 餘因應知即彼餘九。雖生起中有非因縁
T1585_.31.0042a12: 種而去果近親顯故偏説。雖牽引中亦有
T1585_.31.0042a13: 因縁種而去果遠親隱故不説。餘方便攝
T1585_.31.0042a14: 准上應知。所説四縁依何處立。復如何攝
T1585_.31.0042a15: 十因二因。論説因縁依種子立。依無間滅
T1585_.31.0042a16: 立等無間。依境界立所縁。依所餘立増
T1585_.31.0042a17: 上。此中種子即是三四十一十二十三十五
T1585_.31.0042a18: 六依處中因縁種攝。雖現四處亦有因縁而
T1585_.31.0042a19: 多間斷。此略不説。或彼亦能親*辦自果如
T1585_.31.0042a20: 外麥等亦立種名。或種子言唯屬第四。親
T1585_.31.0042a21: 疎隱顯取捨如前。言無間滅境界處者應
T1585_.31.0042a22: 知總顯二縁依處非唯五六。餘依處中亦
T1585_.31.0042a23: 有中間二縁義故。或唯五六餘處雖有而
T1585_.31.0042a24: 少隱故略不説之。論説因縁能生因攝。増上
T1585_.31.0042a25: 縁性即方便因。中間二縁攝受因攝。雖方便
T1585_.31.0042a26: 内具後三縁而増上多故此偏説。餘因亦有
T1585_.31.0042a27: 中間二縁然攝受中顯故偏説。初能生攝進
T1585_.31.0042a28: 退如前所説因縁必應有果。此果有幾依
T1585_.31.0042a29: 何處得。果有五種。一者異熟。謂有漏善及不
T1585_.31.0042b01: 善法所招自相續異熟生無記。二者等流。謂
T1585_.31.0042b02: 習善等所引同類或似先業後果隨轉。三
T1585_.31.0042b03: 者離繋。謂無漏道斷障所證善無爲法。四者
T1585_.31.0042b04: 士用。謂諸作者假諸作具所*辦事業。五者
T1585_.31.0042b05: 増上。謂除前四餘所得果。瑜伽等説習氣
T1585_.31.0042b06: 依處得異熟果。隨順依處得等流果。眞見依
T1585_.31.0042b07: 處得離繋果。士用依處得士用果。所餘依處
T1585_.31.0042b08: 得増上果。習氣處言顯諸依處感異熟果
T1585_.31.0042b09: 一切功能。隨順處言顯諸依處引等流果
T1585_.31.0042b10: 一切功能。眞見處言顯諸依處證離繋果
T1585_.31.0042b11: 一切功能。士用處言顯諸依處招士用果
T1585_.31.0042b12: 一切功能。所餘處言顯諸依處得増上果
T1585_.31.0042b13: 一切功能。不爾便應太寛太狹。或習氣者
T1585_.31.0042b14: 唯屬第三。雖異熟因餘處亦有此處亦有
T1585_.31.0042b15: 非異熟因而異熟因去果相遠。習氣亦爾
T1585_.31.0042b16: 故此偏説。隨順唯屬第十一處。雖等流果餘
T1585_.31.0042b17: 處亦得此處亦得非等流果而此因招勝行
T1585_.31.0042b18: 相顯。隨順亦爾故偏説之。眞見處言唯詮
T1585_.31.0042b19: 第十。雖證離繋餘處亦能此處亦能得非
T1585_.31.0042b20: 離繋而此證離繋相顯故偏説。士用處言唯
T1585_.31.0042b21: 詮第九。雖士用果餘處亦招此處亦能招増
T1585_.31.0042b22: 上等而名相顯是故偏説。所餘唯屬餘十
T1585_.31.0042b23: 一處。雖十一處亦得餘果招増上果餘處
T1585_.31.0042b24: 亦能而此十一多招増上。餘已顯餘故此偏
T1585_.31.0042b25: 説。如是即説此五果中若異熟果牽引生起
T1585_.31.0042b26: 定異同事不相違因増上縁得。若等流果牽
T1585_.31.0042b27: 引生起攝受引發定異同事不相違因初後縁
T1585_.31.0042b28: 得。若離繋果攝受引發定異同事不相違因
T1585_.31.0042b29: 増上縁得。若士用果有義觀待攝受同事不
T1585_.31.0042c01: 相違因増上縁得。有義觀待牽引生起攝受
T1585_.31.0042c02: 引發定異同事不相違因除所縁縁餘三縁
T1585_.31.0042c03: 得。若増上果十因四縁一切容得。傍論已了
T1585_.31.0042c04: 辯正論
T1585_.31.0042c05: 本識中種容作三縁生現分別除等無間。
T1585_.31.0042c06: 謂各親種是彼因縁爲所縁縁於能縁者。
T1585_.31.0042c07: 若種於彼有能助力或不障礙是増上縁。
T1585_.31.0042c08: 生淨現行應知亦爾。現起分別展轉相望容
T1585_.31.0042c09: 作三縁無因縁故。謂有情類自他展轉容
T1585_.31.0042c10: 作二縁除等無間。自八識聚展轉相望定
T1585_.31.0042c11: 有増上縁必無等無間。所縁縁義或無或
T1585_.31.0042c12: 有。八於七有。七於八無。餘七非八所
T1585_.31.0042c13: 質故。第七於六五無一有。餘六於彼一切
T1585_.31.0042c14: 皆無。第六於五無。餘五於彼有。五識唯託
T1585_.31.0042c15: 第八相故。自類前後第六容三餘除所縁
T1585_.31.0042c16: 取現境故。許五後見縁前相者五七前後
T1585_.31.0042c17: 亦有三縁。前七於八所縁容有能熏成彼
T1585_.31.0042c18: 相見種故。同聚異體展轉相望唯有増上諸
T1585_.31.0042c19: 相應法所仗質同不相縁故。或依見分説
T1585_.31.0042c20: 不相縁。依相分説有相縁義謂諸相分互
T1585_.31.0042c21: 爲質起如識中種爲觸等相質。不爾無色
T1585_.31.0042c22: 彼應無境故。設許變色亦定縁種勿見分
T1585_.31.0042c23: 境不同質故。同體相分爲見二縁見分於
T1585_.31.0042c24: 彼但有増上。見與自證相望亦爾。餘二展
T1585_.31.0042c25: 轉倶作二縁。此中不依種相分説但説現
T1585_.31.0042c26: 起互爲縁故。淨八識聚自他展轉皆有所縁
T1585_.31.0042c27: 能遍縁故。唯除見分非相所縁相分理無
T1585_.31.0042c28: 能縁用故。既現分別縁種現生。種亦理應
T1585_.31.0042c29: 縁現種起。現種於種能作幾縁。種必不由
T1585_.31.0043a01: 中二縁起待心心所立彼二故。現於親
T1585_.31.0043a02: 種具作二縁與非親種但爲増上。種望親
T1585_.31.0043a03: 種亦具二縁於非親種亦但増上。依斯内
T1585_.31.0043a04: 識互爲縁起分別因果理教皆成。所執外縁
T1585_.31.0043a05: 設有無用況違理教何固執爲。雖分別言
T1585_.31.0043a06: 總顯三界心及心所而隨勝者諸聖教中多
T1585_.31.0043a07: 門顯示。或説爲二三四五等如餘論中具廣
T1585_.31.0043a08: 分別。雖有内識而無外縁由何有情生死
T1585_.31.0043a09: 相續。頌曰
T1585_.31.0043a10:     19由諸業習氣 二取習氣倶
T1585_.31.0043a11:     前異熟既盡 復生餘異熟
T1585_.31.0043a12: 論曰。諸業謂福非福不動。即有漏善不善思
T1585_.31.0043a13: 業。業之眷屬亦立業名。同招引滿異熟果
T1585_.31.0043a14: 故。此雖纔起無間即滅無義能招當異熟果。
T1585_.31.0043a15: 而熏本識起自功能。即此功能説爲習氣。
T1585_.31.0043a16: 是業氣分熏習所成簡曾現業故名習氣。
T1585_.31.0043a17: 如是習氣展轉相續至成熟時招異熟果。
T1585_.31.0043a18: 此顯當果勝増上縁。相見・名色・心及心所・本
T1585_.31.0043a19: 末。彼取皆二取攝。彼所熏發親能生彼本識
T1585_.31.0043a20: 上功能名二取習氣。此顯來世異熟果心及
T1585_.31.0043a21: 彼相應諸因縁種。倶謂業種二取種倶是疎
T1585_.31.0043a22: 親縁互相助義。業招生顯故頌先説。前異熟
T1585_.31.0043a23: 者謂前前生業異熟果。餘異熟者謂後後生
T1585_.31.0043a24: 業異熟果。雖二取種受果無窮而業習氣
T1585_.31.0043a25: 受果有盡。由異熟果性別難招等流増上
T1585_.31.0043a26: 性同易感。由感餘生業等種熟。前異熟果
T1585_.31.0043a27: 受用盡時復別能生餘異熟果。由斯生死輪
T1585_.31.0043a28: 轉無窮何假外縁方得相續。此頌意説由
T1585_.31.0043a29: 業二取生死輪迴皆不離識心心所法爲
T1585_.31.0043b01: 性故
T1585_.31.0043b02: 復次生死相續由諸習氣。然諸習氣總有三
T1585_.31.0043b03: 種。一名言習氣。謂有爲法各別親種。名言有
T1585_.31.0043b04: 二。一表義名言。即能詮義音聲差別。二顯
T1585_.31.0043b05: 境名言。即能了境心心所法。隨二名言所
T1585_.31.0043b06: 熏成種作有爲法各別因縁。二我執習氣。
T1585_.31.0043b07: 謂虚妄執我我所種。我執有二。一倶生我
T1585_.31.0043b08: 執。即修所斷我我所執。二分別我執。即見所
T1585_.31.0043b09: 斷我我所執。隨二我執所熏成種令有情
T1585_.31.0043b10: 等自他差別。三有支習氣。謂招三界異熟業
T1585_.31.0043b11: 種。有支有二。一有漏善。即是能招可愛果
T1585_.31.0043b12: 業。二諸不善。即是能招非愛果業。隨二有
T1585_.31.0043b13: 支所熏成種令異熟果善惡趣別。應知我
T1585_.31.0043b14: 執有支習氣於差別果是増上縁。此頌所言
T1585_.31.0043b15: 業習氣者應知即是有支習氣。二取習氣。應
T1585_.31.0043b16: 知即是我執名言二種習氣。取我我所及
T1585_.31.0043b17: 取名言而熏成故皆説名取。倶等餘文義
T1585_.31.0043b18: 如前釋
T1585_.31.0043b19: 復次生死相續由惑業苦。發業潤生煩惱名
T1585_.31.0043b20: 惑。能感後有諸業名業。業所引生衆苦名
T1585_.31.0043b21: 苦。惑業苦種皆名習氣。前二習氣與生死
T1585_.31.0043b22: 苦爲増上縁助生苦故。第三習氣望生死
T1585_.31.0043b23: 苦能作因縁親生苦故。頌三習氣如應當
T1585_.31.0043b24: 知。惑苦名取能所取故。取是著義業不
T1585_.31.0043b25: 得名。倶等餘文義如前釋。此*惑業苦應知
T1585_.31.0043b26: 總攝十二有支。謂從無明乃至老死如論
T1585_.31.0043b27: 廣釋。然十二支略攝爲四。一能引支。謂無明
T1585_.31.0043b28: 行。能引識等五果種故。此中無明唯取能
T1585_.31.0043b29: 發正感後世善惡業者。即彼所發乃名爲
T1585_.31.0043c01: 行。由此一切順現受業別助當業皆非行
T1585_.31.0043c02: 支。二所引支。謂本識内親生當來異熟果攝
T1585_.31.0043c03: 識等五種。是前二支所引發故。此中識種
T1585_.31.0043c04: 謂本識因。除後三因餘因皆是名色種攝。後
T1585_.31.0043c05: 之三因如名次第即後三種。或名色種總攝
T1585_.31.0043c06: 五因於中隨勝立餘四種。六處與識總別
T1585_.31.0043c07: 亦然
T1585_.31.0043c08: 集論説識亦是能引識中業種名識支故。異
T1585_.31.0043c09: 熟識種名色攝故。經説識支通能所引業種
T1585_.31.0043c10: 識種倶名識故。識是名色依非名色攝故。
T1585_.31.0043c11: 識等五種由業熏發雖實同時。而依主伴
T1585_.31.0043c12: 總別勝劣因果相異。故諸聖教假説前後。或
T1585_.31.0043c13: 依當來現起分位有次第故説有前後。由
T1585_.31.0043c14: 斯識等亦説現行因時定無現行義故。復
T1585_.31.0043c15: 由此説生引同時潤未潤時必不倶故。三
T1585_.31.0043c16: 能生支。謂愛取有。近生當來生老死故。謂
T1585_.31.0043c17: 縁迷内異熟果愚發正能招後有諸業爲
T1585_.31.0043c18: 縁引發親生當來生老死位五果種已。復
T1585_.31.0043c19: 依迷外増上果愚縁境界受發起貪愛縁
T1585_.31.0043c20: 愛復生欲等四取。愛取合潤能引業種及所
T1585_.31.0043c21: 引因轉名爲有倶能近有後有果故。有處
T1585_.31.0043c22: 唯説業種名有此能正感異熟果故。復有
T1585_.31.0043c23: 唯説五種名有親生當來識等種故。四所
T1585_.31.0043c24: 生支。謂生老死。是愛取有近所生故。謂從
T1585_.31.0043c25: 中有至本有中未衰變來皆生支攝。諸衰
T1585_.31.0043c26: 變位總名爲老。身壞命終乃名爲死。老非
T1585_.31.0043c27: 定有附死立支。病何非支。不遍定故。老
T1585_.31.0043c28: 雖不定遍故立支。諸界趣生除中夭者將
T1585_.31.0043c29: 終皆有衰朽行故。名色不遍何故立支。定
T1585_.31.0044a01: 故立支。胎卵濕生者六處未滿定有名色
T1585_.31.0044a02: 故。又名色支亦是遍有。有色化生初受生
T1585_.31.0044a03: 位雖具五根而未有用爾時未名六處支
T1585_.31.0044a04: 故。初生無色雖定有意根而不明了未
T1585_.31.0044a05: 名意處故。由斯論説十二有支一切一分
T1585_.31.0044a06: 上二界有。愛非遍有寧別立支。生惡趣者
T1585_.31.0044a07: 不愛彼故。定故別立。不求無有生善趣
T1585_.31.0044a08: 者定有愛故。不還潤生愛雖不起然如彼
T1585_.31.0044a09: 取定有種故。又愛亦遍。生惡趣者於現我
T1585_.31.0044a10: 境亦有愛故。依無希求惡趣身愛經説
T1585_.31.0044a11: 非有。非彼全無。何縁所生立生老死所引
T1585_.31.0044a12: 別立識等五支。因位難知差別相故依當
T1585_.31.0044a13: 果位別立五支。謂續生時因識相顯。次根未
T1585_.31.0044a14: 滿名色相増。次根滿時六處明盛。依斯發
T1585_.31.0044a15: 觸因觸起受。爾時乃名受果究竟。依此
T1585_.31.0044a16: 果位立因爲五。果位易了差別相故總
T1585_.31.0044a17: 立二支以顯三苦。然所生果若在未來爲
T1585_.31.0044a18: 生厭故説生老死。若至現在爲令了知
T1585_.31.0044a19: 分位相生説識等五。何縁發業總立無明
T1585_.31.0044a20: 潤業位中別立愛取。雖諸煩惱皆能發潤
T1585_.31.0044a21: 而發業位無明力増。以具十一殊勝事故。
T1585_.31.0044a22: 謂所縁等廣如經説。於潤業位愛力偏増。
T1585_.31.0044a23: 説愛如水能沃潤故。要數漑灌方生有
T1585_.31.0044a24: 且依初後分愛取二。無重發義立一無明。
T1585_.31.0044a25: 雖取支中攝諸煩惱。而愛潤勝説是愛
T1585_.31.0044a26: 増。諸縁起支皆依自地有所發行依他無
T1585_.31.0044a27: 明如下無明發上地行。不爾初伏下地染
T1585_.31.0044a28: 者所起上定應非行支。彼地無明猶未起
T1585_.31.0044a29: 故。從上下地生下上者彼縁何受而起
T1585_.31.0044b01: 愛支。彼愛亦縁當生地受若現若種於理無
T1585_.31.0044b02: 違。此十二支十因二果定不同世。因中前七
T1585_.31.0044b03: 與愛取有或異或同。若二三七各定同世。如
T1585_.31.0044b04: 是十二一重因果足顯輪轉及離斷常。施
T1585_.31.0044b05: 設兩重實爲無用。或應過此便致無窮。此
T1585_.31.0044b06: 十二支義門別者九實三假。已潤六支合爲
T1585_.31.0044b07: 有故。即識等五三相位別名生等故。五是
T1585_.31.0044b08: 一事。謂無明識觸受愛五餘非一事。三唯是
T1585_.31.0044b09: 染煩惱性故。七唯不染異熟果故。七分位中
T1585_.31.0044b10: 容起染故假説通二餘通二種。無明愛取
T1585_.31.0044b11: 説名獨相不與餘支相交雜故餘是雜相。
T1585_.31.0044b12: 六唯非色。謂無明識觸受愛取餘通二種。皆
T1585_.31.0044b13: 是有漏唯有爲攝。無漏無爲非有支故。無明
T1585_.31.0044b14: 愛取唯通不善有覆無記。行唯善惡。有通善
T1585_.31.0044b15: 惡無覆無記。餘七唯是無覆無記。七分位中
T1585_.31.0044b16: 亦起善染。雖皆通三界而有分有全。上地
T1585_.31.0044b17: 行支能伏下地。即麁苦等六種行相有求
T1585_.31.0044b18: 上生而起彼故。一切皆唯非學無學聖者
T1585_.31.0044b19: 所起。有漏善業明爲縁故違有支故非有
T1585_.31.0044b20: 支攝。由此應知聖必不造感後有業於
T1585_.31.0044b21: 後苦果不迷求故。雜修靜慮資下故業
T1585_.31.0044b22: 生淨居等於理無違。有義無明唯見所斷。
T1585_.31.0044b23: 要迷諦理能發行故。聖必不造後有業故。
T1585_.31.0044b24: 愛取二支唯修所斷。貪求當有而潤生故。九
T1585_.31.0044b25: 種命終心倶生愛倶故。餘九皆通見修所斷。
T1585_.31.0044b26: 有義一切皆通二斷。論説預流果已斷一切
T1585_.31.0044b27: 一分有支無全斷者故。若無明支唯見所
T1585_.31.0044b28: 斷。寧説預流無全斷者。若愛取支唯修所
T1585_.31.0044b29: 斷。寧説彼已斷一切支一分。又説全界一
T1585_.31.0044c01: 切煩惱皆能結生。往惡趣行唯分別起煩惱
T1585_.31.0044c02: 能發。不言潤生唯修所斷諸感後有行皆
T1585_.31.0044c03: 見所斷發由此故知無明愛取三支亦通見
T1585_.31.0044c04: 修所斷。然無明支正發行者唯見所斷。助者
T1585_.31.0044c05: 不定。愛取二支正潤生者唯修所斷。助者不
T1585_.31.0044c06: 定。又染汚法自性應斷。對治起時彼永斷故。
T1585_.31.0044c07: 一切有漏不染汚法非性應斷。不違道故。然
T1585_.31.0044c08: 有二義説之爲斷。一離縛故。謂斷縁彼雜
T1585_.31.0044c09: 彼煩惱。二不生故。謂斷彼依令永不起。
T1585_.31.0044c10: 依離縛斷説有漏善無覆無記唯修所斷。
T1585_.31.0044c11: 依不生斷説諸惡趣無想定等唯見所斷。
T1585_.31.0044c12: 説十二支通二斷者於前諸斷如應當知。
T1585_.31.0044c13: 十樂捨倶。受不與受共相應故。老死位中
T1585_.31.0044c14: 多分無樂及容捨故。十一苦倶非受倶故。
T1585_.31.0044c15: 十一少分壞苦所攝。老死位中多無樂受依
T1585_.31.0044c16: 樂立壞故不説之。十二少分苦苦所攝。一
T1585_.31.0044c17: 切支中有苦受故。十二全分行苦所攝。諸
T1585_.31.0044c18: 有漏法皆行苦故。依捨受説十一少分。除
T1585_.31.0044c19: 老死支如壞苦説。實義如是。諸聖教中隨
T1585_.31.0044c20: 彼相増所説不定。皆苦諦攝取蘊性故。五亦
T1585_.31.0044c21: 集諦攝業煩惱性故。諸支相望増上定有餘
T1585_.31.0044c22: 之三縁有無不定。契經依定唯説有一。愛
T1585_.31.0044c23: 望於取有望於生有因縁義。若説識支是
T1585_.31.0044c24: 業種者行望於識亦作因縁。餘支相望無
T1585_.31.0044c25: 因縁義。而集論説無明望行有因縁者依
T1585_.31.0044c26: 無明時業習氣説。無明倶故假説無明實是
T1585_.31.0044c27: 行種
T1585_.31.0044c28: 瑜伽論説諸支相望無因縁者依現愛取
T1585_.31.0044c29: 唯業有説。無明望行愛望於取生望老死
T1585_.31.0045a01: 有餘二縁。有望於生受望於愛無等無間
T1585_.31.0045a02: 有所縁縁。餘支相望二倶非有。此中且依
T1585_.31.0045a03: 隣近順次不相雜亂實縁起説。異此相望
T1585_.31.0045a04: 爲縁不定。諸聰慧者如理應思。惑業苦三
T1585_.31.0045a05: 攝十二者無明愛取是惑所攝。行有一分是
T1585_.31.0045a06: 業所攝。七有一分是苦所攝。有處説業全
T1585_.31.0045a07: 攝有者應知彼依業有説故。有處説識業
T1585_.31.0045a08: 所攝者彼説業種爲識支故。惑業所招獨
T1585_.31.0045a09: 名苦者唯苦諦攝爲生厭故。由*惑業苦即
T1585_.31.0045a10: 十二支故此能令生死相續
T1585_.31.0045a11: 復次生死相續由内因縁不待外縁故唯
T1585_.31.0045a12: 有識。因謂有漏無漏二業正感生死故説爲
T1585_.31.0045a13: 因。縁謂煩惱所知二障助感生死故説爲
T1585_.31.0045a14: 縁。所以者何。生死有二。一分段生死。謂諸
T1585_.31.0045a15: 有漏善不善業由煩惱障縁助勢力所感三
T1585_.31.0045a16: 界麁異熟果。身命短長隨因縁力有定齊
T1585_.31.0045a17: 限故名分段。二不思議變易生死。謂諸無漏
T1585_.31.0045a18: 有分別業由所知障縁助勢力所感殊勝細
T1585_.31.0045a19: 異熟果。由悲願力改轉身命無定齊限故
T1585_.31.0045a20: 名變易。無漏定願正所資感妙用難測名
T1585_.31.0045a21: 不思議。或名意成身隨意願成故。如契經
T1585_.31.0045a22: 説。如取爲縁有漏業因續後有者而生三
T1585_.31.0045a23: 有。如是無明習地爲縁無漏業因有阿羅漢
T1585_.31.0045a24: 獨覺已得自在菩薩生三種意成身。亦名變
T1585_.31.0045a25: 化身。無漏定力轉令異本如變化故。如有
T1585_.31.0045a26: 論説。聲聞無學永盡後有云何能證無上菩
T1585_.31.0045a27: 提。依變化身證無上覺非業報身故不違
T1585_.31.0045a28: 理。若所知障助無漏業能感生死。二乘定
T1585_.31.0045a29: 性應不永入無餘涅槃。如諸異生拘煩
T1585_.31.0045b01: 惱故。如何道諦實能感苦。誰言實感。不爾
T1585_.31.0045b02: 如何。無漏定願資有漏業。令所得果相續
T1585_.31.0045b03: 長時展轉増勝假説名感。如是感時由所
T1585_.31.0045b04: 知障爲縁助力非獨能感。然所知障不障
T1585_.31.0045b05: 解脱。無能發業潤生用故。何用資感生
T1585_.31.0045b06: 死苦爲。自證菩提利樂他故。謂不定
T1585_.31.0045b07: 獨覺聲聞及得自在大願菩薩。已永斷伏煩
T1585_.31.0045b08: 惱障。故無容復受當分段身。恐廢長時
T1585_.31.0045b09: 修菩薩行遂以無漏勝定願力。如延壽法
T1585_.31.0045b10: 資現身因令彼長時與果不絶。數數如是
T1585_.31.0045b11: 定願資助乃至證得無上菩提。彼復何須所
T1585_.31.0045b12: 知障助。既未圓證無相大悲。不執菩提有
T1585_.31.0045b13: 情實有無由發起猛利悲願。又所知障障
T1585_.31.0045b14: 大菩提。爲永斷除留身久住。又所知障爲
T1585_.31.0045b15: 有漏依。此障若無彼定非有。故於身住有
T1585_.31.0045b16: 大助力。若所留身有漏定願所資助者分段
T1585_.31.0045b17: 身攝二乘異生所知境故。無漏定願所資助
T1585_.31.0045b18: 者變易身攝。非彼境故。由此應知。變易生
T1585_.31.0045b19: 死性是有漏異熟果攝。於無漏業是増上果。
T1585_.31.0045b20: 有聖教中説爲無漏出三界者。隨助因説。
T1585_.31.0045b21: 頌中所言諸業習氣即前所説二業種子。二
T1585_.31.0045b22: 取習氣即前所説二障種子。倶執著故。倶等
T1585_.31.0045b23: 餘文義如前釋。變易生死雖無分段前後異
T1585_.31.0045b24: 熟別盡別生。而數資助前後改轉。亦有前盡
T1585_.31.0045b25: 餘復生義。雖亦由現生死相續而種定有。
T1585_.31.0045b26: 頌偏説之。或爲顯示眞異熟因果皆不離
T1585_.31.0045b27: 本識故不説現。現異熟因不即與果。轉識
T1585_.31.0045b28: 間斷非異熟故。前中後際生死輪迴不待
T1585_.31.0045b29: 外縁既由内識。淨法相續應知亦然。謂無
T1585_.31.0045c01: 始來依附本識有無漏種由轉識等數數熏
T1585_.31.0045c02: 發漸漸増勝。乃至究竟得成佛時。轉捨本
T1585_.31.0045c03: 來雜染識種。轉得始起清淨種識。任持一切
T1585_.31.0045c04: 功徳種子。由本願力盡未來際起諸妙用
T1585_.31.0045c05: 相續無窮。由此應知唯有内識。若唯有
T1585_.31.0045c06: 識何故世尊處處經中説有三性。應知三
T1585_.31.0045c07: 性亦不離識。所以者何。頌曰
T1585_.31.0045c08:     20由彼彼遍計 遍計種種物
T1585_.31.0045c09:     此遍計所執 自性無所有
T1585_.31.0045c10:     21依他起自性 分別縁所生
T1585_.31.0045c11:     圓成實於彼 常遠離前性
T1585_.31.0045c12:     22故此與依他 非異非不異
T1585_.31.0045c13:     如無常等性 非不見此彼
T1585_.31.0045c14: 論曰。周遍計度故名遍計。品類衆多説爲彼
T1585_.31.0045c15: 彼。謂能遍計虚妄分別。即由彼彼虚妄分別
T1585_.31.0045c16: 遍計種種所遍計物。謂所妄執蘊處界等
T1585_.31.0045c17: 若法若我自性差別。此所妄執自性差別總
T1585_.31.0045c18: 名遍計所執自性。如是自性都無所有。理
T1585_.31.0045c19: 教推徴不可得故。或初句顯能遍計識。第
T1585_.31.0045c20: 二句示所遍計境。後半方申遍計所執若我
T1585_.31.0045c21: 若法自性非有。已廣顯彼不可得故。初能
T1585_.31.0045c22: 遍計自性云何。有義八識及諸心所有漏攝
T1585_.31.0045c23: 者皆能遍計。虚妄分別爲自性故。皆似所
T1585_.31.0045c24: 取能取現故。説阿頼耶以遍計所執自性妄
T1585_.31.0045c25: 執種爲所縁故。有義第六第七心品執我
T1585_.31.0045c26: 法者是能遍計。唯説意識能遍計故。意及
T1585_.31.0045c27: 意識名意識故。計度分別能遍計故。執我
T1585_.31.0045c28: 法者必是慧故。二執必與無明倶故。不説
T1585_.31.0045c29: 無明有善性故。癡無癡等不相應故。不見
T1585_.31.0046a01: 有執導空智故。執有執無不倶起故。曾
T1585_.31.0046a02: 無有執非能熏故。有漏心等不證實故一
T1585_.31.0046a03: 切皆名虚妄分別。雖似所取能取相現而
T1585_.31.0046a04: 非一切能遍計攝。勿無漏心亦有執故。如來
T1585_.31.0046a05: 後得應有執故。經説佛智現身土等種種
T1585_.31.0046a06: 影像如鏡等故。若無縁用應非智等。雖
T1585_.31.0046a07: 説藏識縁遍計種。而不説唯故非誠證。
T1585_.31.0046a08: 由斯理趣唯於第六第七心品有能遍計。識
T1585_.31.0046a09: 品雖二而有二三四五六七八九十等遍計
T1585_.31.0046a10: 不同故言彼彼。次所遍計自性云何。攝大乘
T1585_.31.0046a11: 説是依他起遍計心等所縁縁故。圓成實性
T1585_.31.0046a12: 寧非彼境。眞非妄執所縁境故依展轉説
T1585_.31.0046a13: 亦所遍計。遍計所執雖是彼境。而非所縁
T1585_.31.0046a14: 縁故非所遍計。遍計所執其相云何。與依
T1585_.31.0046a15: 他起復有何別。有義三界心及心所由無
T1585_.31.0046a16: 始來虚妄熏習。雖各體一而似二生。謂見
T1585_.31.0046a17: 相分。即能所取。如是二分情有理無。此相説
T1585_.31.0046a18: 爲遍計所執。二所依體實託縁生。此性非
T1585_.31.0046a19: 無名依他起。虚妄分別縁所生故。云何知
T1585_.31.0046a20: 然。諸聖教説虚妄分別是依他起。二取名
T1585_.31.0046a21: 爲遍計所執。有義一切心及心所由熏習
T1585_.31.0046a22: 力所變二分從縁生故亦依他起。遍計依
T1585_.31.0046a23: 斯妄執定實有無一異倶不倶等。此二方名
T1585_.31.0046a24: 遍計所執。諸聖教説唯量唯二唯種種。皆
T1585_.31.0046a25: 名依他起故。又相等四法十一識等論皆説
T1585_.31.0046a26: 爲依他起攝故。不爾無漏後得智品二分應
T1585_.31.0046a27: 名遍計所執。許應聖智不縁彼生。縁彼智
T1585_.31.0046a28: 品應非道諦。不許應知有漏亦爾。又若二
T1585_.31.0046a29: 分是遍計所執。應如兎角等非所縁縁。遍
T1585_.31.0046b01: 計所執體非有故。又應二分不熏成種後
T1585_.31.0046b02: 識等生應無二分。又諸習氣是相分攝。豈非
T1585_.31.0046b03: 有法能作因縁。若縁所生内相見分非依他
T1585_.31.0046b04: 起二所依體例亦應然。無異因故。由斯理
T1585_.31.0046b05: 趣衆縁所生心心所體及相見分有漏無漏
T1585_.31.0046b06: 皆依他起。依他衆縁而得起故。頌言分別縁
T1585_.31.0046b07: 所生者應知且説染分依他。淨分依他亦圓
T1585_.31.0046b08: 成故。或諸染淨心心所法皆名分別能縁慮
T1585_.31.0046b09: 故。是則一切染淨依他皆是此中依他起攝。
T1585_.31.0046b10: 二空所顯圓滿成就諸法實性名圓成實。
T1585_.31.0046b11: 顯此遍常體非虚謬。簡自共相虚空我等。
T1585_.31.0046b12: 無漏有爲離倒究竟勝用周遍亦得此名。然
T1585_.31.0046b13: 今頌中説初非後。此即於彼依他起上常
T1585_.31.0046b14: 遠離前遍計所執。二空所顯眞如爲性。説
T1585_.31.0046b15: 於彼言顯圓成實與依他起不即不離。常
T1585_.31.0046b16: 遠離言顯妄所執能所取性理恒非有。前言
T1585_.31.0046b17: 義顯不空依他。性顯二空非圓成實。眞如
T1585_.31.0046b18: 離有離無性故。由前理故此圓成實與彼
T1585_.31.0046b19: 依他起非異非不異。異應眞如非彼實性。
T1585_.31.0046b20: 不異此性應是無常。彼此倶應淨非淨境。
T1585_.31.0046b21: 則本後智用應無別。云何二性非異非一。
T1585_.31.0046b22: 如彼無常無我等性。無常等性與行等法
T1585_.31.0046b23: 異應彼法非無常等。不異此應非彼共相。
T1585_.31.0046b24: 由斯喩顯此圓成實與彼依他非一非異。
T1585_.31.0046b25: 法與法性理必應然。勝義世俗相待有故。
T1585_.31.0046b26: 非不證見此圓成實而能見彼依他起性。
T1585_.31.0046b27: 未達遍計所執性空不如實知依他有故。
T1585_.31.0046b28: 無分別智證眞如已後得智中方能了達依
T1585_.31.0046b29: 他起性如幻事等。雖無始來心心所法已能
T1585_.31.0046c01: 縁自相見分等。而我法執恒倶行故不如實
T1585_.31.0046c02: 知衆縁所引自心心所虚妄變現。猶如幻
T1585_.31.0046c03: 事陽焔夢境鏡像光影谷響水月變化所成
T1585_.31.0046c04: 非有似有。依如是義故。有頌言
T1585_.31.0046c05:     非不見眞如 而能了諸行
T1585_.31.0046c06:     皆如幻事等 雖有而非眞
T1585_.31.0046c07: 此中意説。三種自性。皆不遠離心心所法。
T1585_.31.0046c08: 謂心心所及所變現衆縁生故。如幻事等非
T1585_.31.0046c09: 有似有誑惑愚夫。一切皆名依他起性。愚
T1585_.31.0046c10: 夫於此横執我法有無一異倶不倶等。如空
T1585_.31.0046c11: 花等性相都無。一切皆名遍計所執。依他起
T1585_.31.0046c12: 上彼所妄執我法倶空。此空所顯識等眞性
T1585_.31.0046c13: 名圓成實。是故此三不離心等。虚空擇滅
T1585_.31.0046c14: 非擇滅等何性攝耶。三皆容攝。心等變似
T1585_.31.0046c15: 虚空等相。隨心生故依他起攝。愚夫於中
T1585_.31.0046c16: 妄執實有此即遍計所執性攝。若於眞如
T1585_.31.0046c17: 假施設有虚空等義圓成實攝。有漏心等定
T1585_.31.0046c18: 屬依他。無漏心等容二性攝。衆縁生故攝
T1585_.31.0046c19: 屬依他。無顛倒故圓成實攝。如是三性與
T1585_.31.0046c20: 七眞如云何相攝。七眞如者。一流轉眞如。謂
T1585_.31.0046c21: 有爲法流轉實性。二實相眞如。謂二無我所
T1585_.31.0046c22: 顯實性。三唯識眞如。謂染淨法唯識實性。四
T1585_.31.0046c23: 安立眞如。謂苦實性。五邪行眞如。謂集實
T1585_.31.0046c24: 性。六清淨眞如。謂滅實性。七正行眞如。謂道
T1585_.31.0046c25: 實性。此七實性圓成實攝。根本後得二智境
T1585_.31.0046c26: 故。隨相攝者流轉苦集三前二性攝。妄執
T1585_.31.0046c27: 雜染故。餘四皆是圓成實攝。三性六法相攝
T1585_.31.0046c28: 云何。彼六法中皆具三性。色受想行識及無
T1585_.31.0046c29: 爲皆有妄執縁生理故。三性五事相攝云
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
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