SAT DB

T1828_.42.0447a01:
T1828_.42.0447a02:

T1828_.42.0447a03:

論本第二十七
至第二十八

T1828_.42.0447a04: 　釋遁倫集撰　
T1828_.42.0447a05: 論本卷第二十七
T1828_.42.0447a06: 上來釋五佛觀中初二已訖。自下第三縁起
T1828_.42.0447a07: 觀。於中初問次解後結。問中縁性即是四縁。
T1828_.42.0447a08: 縁起即十二支縁。解中初明依四道理推求
T1828_.42.0447a09: 三世諸行唯有諸法無有作受者。後明由思
T1828_.42.0447a10: 惟癡心清淨。先中有二。初於三世唯見有行
T1828_.42.0447a11: 唯法唯事唯因唯果。後依四道理推求。觀待
T1828_.42.0447a12: 無明等故有行等。無明有唯生行作用。乃至
T1828_.42.0447a13: 生無假用生於老死。有至教量説有縁起有
T1828_.42.0447a14: 苦集智現量説證知。對敵論有比量。有佛無
T1828_.42.0447a15: 佛無明縁行等其性法爾。不由作者受者故。
T1828_.42.0447a16: 此中唯有無明等諸法能引行等諸法即是縁
T1828_.42.0447a17: 起。無明等望行等爲縁多少即是縁性。第四
T1828_.42.0447a18: 界差別觀中。初廣解六界性相差別。二若諸
T1828_.42.0447a19: 慢行已下明我慢者於界差別作意思惟慢心
T1828_.42.0447a20: 得淨。前中初列六名。二廣解六界即爲六段。
T1828_.42.0447a21: 若依涅槃經。觀十八界名界分別觀。今此明
T1828_.42.0447a22: 六界者何。基云。此六界通欲色界足故。雖地
T1828_.42.0447a23: 不足非十八界有此界足。謂此身中内別堅
T1828_.42.0447a24: 硬所攝等者。硬所攝是地。是地所攝内身根
T1828_.42.0447a25: 塵爲頼耶執受。今此地界大親附於彼執受
T1828_.42.0447a26: 根塵。此内地大亦爲頼耶執受。故云親附執
T1828_.42.0447a27: 受。下之水等一准於此。外地界中云非親附
T1828_.42.0447a28: 非執受者。若内地界親附所依近在本識能
T1828_.42.0447a29: 有執受。今外地界非。外火能燒村村分等者。
T1828_.42.0447b01: 景云。或令燒一村或燒村之一分。故云或村
T1828_.42.0447b02: 村分等。今後解云。或燒村及村外界。謂除
T1828_.42.0447b03: 糞處等。如律所明。内風界中脇臥風等者。景
T1828_.42.0447b04: 云。有人患風唯得脇仰臥名脊臥風。或有患
T1828_.42.0447b05: 風身病如小刀大刀等割。亦如鍼刺。或有患
T1828_.42.0447b06: 風時面生黒點。一一皆如畢鉢羅状。基云。脇
T1828_.42.0447b07: 臥風等者。此風住脇間而得臥等。有風如下
T1828_.42.0447b08: 小之刀能傷於人。畢鉢羅風者。一如景解。
T1828_.42.0447b09: 復解畢鉢羅即人食畢鉢羅也。此風辛楚由
T1828_.42.0447b10: 如畢鉢。外風中云毘濕婆風者。此云種種巧
T1828_.42.0447b11: 莊嚴風。如説毘濕羯磨天等名巧天。吠藍婆
T1828_.42.0447b12: 風者。此云旋風。即是蘇迷盧山間旋嵐猛風
T1828_.42.0447b13: 也。多羅掌者。西方有一樹。葉状似棕櫨。截去
T1828_.42.0447b14: 葉頭但留其掌亦得扇涼。解識界中。初約六
T1828_.42.0447b15: 識。後云心意識者。通取有漏八識。問如聖人
T1828_.42.0447b16: 成無漏識等。亦得就彼無漏施設爲聖人不。
T1828_.42.0447b17: 答但可總就無漏五蘊彼説聖人。然不得説
T1828_.42.0447b18: 無漏識等立六界中。以六界是生本故。離一
T1828_.42.0447b19: 合想者。即計爲我其實諸界爲身計爲一合
T1828_.42.0447b20: 之我。今離此＊想也。即般若經云如來説一合
T1828_.42.0447b21: ＊想等者是。第五阿那波那念觀中。初問。次
T1828_.42.0447b22: 解。後結成其義。解中有二。初略標。後廣釋。
T1828_.42.0447b23: 前中先解念。後釋所縁。阿那者此云持來。即
T1828_.42.0447b24: 是入息。波那者此云持去。即是出息。泰云。唐
T1828_.42.0447b25: 名持息來持息去。下廣釋中。初釋所縁息體。
T1828_.42.0447b26: 後辨能修習念。前中有其七句。一辨入出息
T1828_.42.0447b27: 體各有二別。二出因縁。三辨息所依。四明息
T1828_.42.0447b28: 行。五明所依地。六辨異名。七明修息觀人有
T1828_.42.0447b29: 二過患。入息等者。景師解云。入息入時遍内
T1828_.42.0447c01: 身乃至臍處也。中間入息者。入息滅已出息
T1828_.42.0447c02: 未生。中間暫時有息相似細風。下明念入息
T1828_.42.0447c03: 短時縁此中間入息。出息亦爾等者。初從臍
T1828_.42.0447c04: 出乃至口鼻。或出鼻外是長出息。出息已滅
T1828_.42.0447c05: 入息未生。從臍至鼻中間暫時有出息相似
T1828_.42.0447c06: 風。下明念出息短時縁此中間出息。基師云。
T1828_.42.0447c07: 中間入出息者。謂入出二息中間雖息未入
T1828_.42.0447c08: 出。其間亦有微細息轉名中間息。昔遠公云。
T1828_.42.0447c09: 出息從臍暫生至外便滅。入息從於身外而
T1828_.42.0447c10: 來入身便滅。隨心麁細遠近不定。泰基同云。
T1828_.42.0447c11: 其息以唯至臍臍下無息路故。更無出處還
T1828_.42.0447c12: 便乃至從口出及鼻端出也。息有二因縁者。
T1828_.42.0447c13: 景云。一牽引業是過去業。二所依風道及諸
T1828_.42.0447c14: 毛孔所依詫處亦名因縁。泰云。一由往業所
T1828_.42.0447c15: 引業風。二臍中有小穴或上口鼻。釋所依。云
T1828_.42.0447c16: 一身二心以要依身心入出息轉如其所應等
T1828_.42.0447c17: 者。景云。即是婆沙依身依心隨其宜便。隨其
T1828_.42.0447c18: 宜便者。有説。嬰孫時息少中年時中老年時
T1828_.42.0447c19: 多。有説。以四事故名隨宜便。一者依身。二風
T1828_.42.0447c20: 道通。三毛孔開。四息地麁心現前。若但依身
T1828_.42.0447c21: 不依心者。二無心定彼息應迴。爾時雖有息
T1828_.42.0447c22: 所依身風道亦通毛孔亦開。唯無麁心現前。
T1828_.42.0447c23: 故息不迴。基云。或依身心或依業或依孔穴。
T1828_.42.0447c24: 故言如其所應。所應依處皆依也。若唯依身
T1828_.42.0447c25: 而息轉等者。此中意難非唯依身而息得轉。
T1828_.42.0447c26: 如入無心定等時。身在下界而彼息不轉。故
T1828_.42.0447c27: 非唯依身而息得轉。若唯依心而息轉等者。
T1828_.42.0447c28: 此中意難非唯依心而息得轉。若不爾者入
T1828_.42.0447c29: 無色定彼息應轉故。若唯依身心而轉等者。
T1828_.42.0448a01: 此中意難亦依孔穴業等而息得轉。非唯依
T1828_.42.0448a02: 身心。如在母腹中四位時無息義。故論言閉
T1828_.42.0448a03: 尸等位。息有二行者。入息下行以從鼻口入
T1828_.42.0448a04: 下向齊處故。出息上行以從＊齊處上趣口
T1828_.42.0448a05: 鼻故。二地者。謂以風道毛孔爲依地。麁是風
T1828_.42.0448a06: 道細是毛孔。所依名地。前據因毛孔故息得
T1828_.42.0448a07: 入出即名因縁。有二過患者。若太緩方便即
T1828_.42.0448a08: 懈怠惛睡。若太急方便擧息結聚。能生身心
T1828_.42.0448a09: 不平等苦。自下第二解能修念。於中初開五
T1828_.42.0448a10: 門。次依門釋。後總結之。若准藏論等有六。謂
T1828_.42.0448a11: 數隨止觀還淨也。今此初門當彼數也。餘門
T1828_.42.0448a12: 不同。解初門中。先開四句。後解釋之。於中有
T1828_.42.0448a13: 四。初解四句。二辨勝進算數。三辨鈍利別。四
T1828_.42.0448a14: 總牒結。初中言以一爲一算數者。景云。初縁
T1828_.42.0448a15: 入息不觀出息故云出息住念。泰云。此但縁
T1828_.42.0448a16: 入息。然念從境立名。名入出息住念。以二爲
T1828_.42.0448a17: 一算數者。入出二息合數爲一乃至其十。順
T1828_.42.0448a18: 算數者。即前二數從一至十名順。逆算數者。
T1828_.42.0448a19: 且如以一爲一數中從十數至其一。所謂入
T1828_.42.0448a20: 十出九入八出七入六出五入四出三入二出
T1828_.42.0448a21: 一。若依以二爲一數者。初入出息爲第十。次
T1828_.42.0448a22: 入出息爲第九。次入出息爲第八。次入出息
T1828_.42.0448a23: 爲第七乃至第一。問曰。但作順數即得何假
T1828_.42.0448a24: 逆數。解云。本爲制持多尋伺故作算數觀。今
T1828_.42.0448a25: 作多門數於氣息。或一或多或順或逆。調伏
T1828_.42.0448a26: 尋伺令不得起。故作此觀。泰云。順數至十已
T1828_.42.0448a27: 不數十一無數九。次言八乃至二。次言一。
T1828_.42.0448a28: 故名逆數。婆沙無此。問此念一向縁現在境。
T1828_.42.0448a29: 云何從第十逆數過去九八七等。三藏云。但
T1828_.42.0448b01: 假想觀數十。次九乃至於一。不縁過去九八
T1828_.42.0448b02: 等體以爲逆數。第二辨勝進算數中。謂若依
T1828_.42.0448b03: 以一爲一算數。今時或合入出二息爲一數
T1828_.42.0448b04: 至其十。或合一入二出第三入爲一數至其
T1828_.42.0448b05: 十。乃至漸増。總合五十入息五十出息。合一
T1828_.42.0448b06: 百息爲一數至其十。若依以二爲一算數。初
T1828_.42.0448b07: 合二入二出四息爲一數至其十。乃至増至
T1828_.42.0448b08: 一百入一百出有二百息。總合爲一數至其
T1828_.42.0448b09: 十。如是勤修數息念者。十十是百數以爲一
T1828_.42.0448b10: 乃至滿十。何故從一數倶至十。由此以十爲
T1828_.42.0448b11: 一算數。於其中間心無散亂。齊此名已串修
T1828_.42.0448b12: 習。泰云。初以百爲一數至第十。即是十百名
T1828_.42.0448b13: 千。又以十十百爲一故云十十數爲一。漸次
T1828_.42.0448b14: 數之乃至滿十即是萬也。十箇十百故云十
T1828_.42.0448b15: 十。又此勤修數息念者等者。謂從一數之未
T1828_.42.0448b16: 滿十來於中錯亂。應捨不數。還從一起。若時
T1828_.42.0448b17: 算數極串習故。乃至先於入息有能取轉者。
T1828_.42.0448b18: 有時知有。入息滅已於息空位有能取轉者。
T1828_.42.0448b19: 無時知無。次於出息已下。於彼出息知有知
T1828_.42.0448b20: 無。如是展轉相續流注乃至令心安住者。上
T1828_.42.0448b21: 來所辨衆多觀行展轉相續乃至令心安住。
T1828_.42.0448b22: 於入出息應正隨行應審了達者。於入出息
T1828_.42.0448b23: 單數複數或順或逆若無錯亂應正隨行。若
T1828_.42.0448b24: 有錯亂應審了達。於入出息及二中間若轉
T1828_.42.0448b25: 若還分位差別皆善覺了者。若入出息起時
T1828_.42.0448b26: 名若轉。中聞已滅後復未生名爲若還。如此
T1828_.42.0448b27: 轉還分位差別皆善覺了如是名爲算數修
T1828_.42.0448b28: 習。第三辨鈍利別中。謂若鈍根者。爲説算數
T1828_.42.0448b29: 令心安住。若異算數即爲惛沈等之所纒擾。
T1828_.42.0448c01: 若利根者。若爲説算數亦能速疾無間了達
T1828_.42.0448c02: 能不愛樂。第四總牒結中。若依景釋。次第
T1828_.42.0448c03: 牒前。衆多加行爲因縁故得身心輕安證一
T1828_.42.0448c04: 境性。故知上來衆多觀並是聞思及倶生慧
T1828_.42.0448c05: 因。此修習得未至定名一境性也。謂言若是
T1828_.42.0448c06: 處轉者。牒結上以一爲一等四種算數之義
T1828_.42.0448c07: 也。若乃至轉者。結上勝進算數也。若如所轉
T1828_.42.0448c08: 者。結上錯亂應退還從一起。若時而轉者。結
T1828_.42.0448c09: 上若時算數極串習故知有知無等。於此一
T1828_.42.0448c10: 切由安住念等者。結上如是展轉相續流注
T1828_.42.0448c11: 乃至令心安住等也。泰云。諸孔穴處名若是
T1828_.42.0448c12: 處轉。入身乃至臍輪名乃至轉。如出入息名
T1828_.42.0448c13: 若如所轉。出入息相續長短時分名若時而
T1828_.42.0448c14: 轉。備云。若入息始從鼻孔終至臍輪。若出息
T1828_.42.0448c15: 始從臍處至於鼻孔。名若是處轉。入息從鼻
T1828_.42.0448c16: 漸漸至臍。出息從臍漸漸至鼻。名若乃至轉。
T1828_.42.0448c17: 即入出息從鼻孔轉時處能隨汝出入二息所
T1828_.42.0448c18: 行之處。名若如所轉。出入二息無心定時不
T1828_.42.0448c19: 得而轉。此餘位轉。我隨行時轉。名若時而
T1828_.42.0448c20: 轉。基又云。若是所轉者。牒上諸孔穴。即麁孔
T1828_.42.0448c21: 細孔等也。即息於此處轉也。若乃至轉者。即
T1828_.42.0448c22: 牒從＊齊孔穴乃至＊齊處。即息入身乃至＊齊
T1828_.42.0448c23: 處轉也。若如所轉者。牒上入出息以一爲一
T1828_.42.0448c24: 等。其餘息時如所順逆等轉也。若時而轉者。
T1828_.42.0448c25: 即牒上若時行者以一爲一等乃至十十爲
T1828_.42.0448c26: 一。時節長短相續等名時而轉。即爾所時數
T1828_.42.0448c27: 息應轉也。後成就故不牒。第二解悟蘊修習
T1828_.42.0448c28: 中。初總辨悟入。云於所取能取二事思惟悟
T1828_.42.0448c29: 入諸蘊者。思惟所取入出息體及所依身悟入
T1828_.42.0449a01: 色蘊。思惟能取念入出息同時四蘊即是悟
T1828_.42.0449a02: 入餘之四蘊。云何悟入已下次別明悟入。泰
T1828_.42.0449a03: 云。如眼識縁青是名證量。同時有想想無用
T1828_.42.0449a04: 也。起尋求心此青非黄。還是共相。縁假法
T1828_.42.0449a05: 故。是名比量。若言此極微體是青。青爲體故
T1828_.42.0449a06: 是證量境。不通諸青。故是自相。若言此非非
T1828_.42.0449a07: 青。離青之外無別非非青。故是假法名比量
T1828_.42.0449a08: 境。非非青義遍一切青。故名共相。又此青青
T1828_.42.0449a09: 爲體。體不相遍。故是自相名證量境。非非青
T1828_.42.0449a10: 無無。體遍一切。故是共相。了此共相名等了
T1828_.42.0449a11: 作意思惟悟入想蘊。此想同時定有識受。然
T1828_.42.0449a12: 用微劣故不説也。第三悟入縁起中。先總後
T1828_.42.0449a13: 別。別中初尋求入出息體依縁身心。次尋身
T1828_.42.0449a14: 心依縁命根。此三即是中際生老死體。同時
T1828_.42.0449a15: 強弱以分能生所生。復求現在命根。從前際
T1828_.42.0449a16: 諸行所生。復尋此行。從無明生。前際十因略
T1828_.42.0449a17: 擧初二無明與行。上來擧果尋因逆次第竟。
T1828_.42.0449a18: 自下順次。如是了知無明依縁先行乃至身
T1828_.42.0449a19: 心依縁彼息。上來於起作分悟入縁起。又能
T1828_.42.0449a20: 了知無明滅故行滅等。復就寂滅分中悟入
T1828_.42.0449a21: 縁起。第四悟入聖諦中。初悟入苦諦四理。謂
T1828_.42.0449a22: 無常苦空無我。了知此苦從貪所生悟入集
T1828_.42.0449a23: 諦。又正悟入生苦貪愛。無餘永斷悟入滅道。
T1828_.42.0449a24: 第五十六勝行中文分爲三。初牒前總標。次
T1828_.42.0449a25: 釋。後結。初即爲斷修惑故復進修十六勝行。
T1828_.42.0449a26: 言勝行者有何義耶。昔遠公述。八因縁故名
T1828_.42.0449a27: 勝行。備法師云。是智慧性不共外道故名勝
T1828_.42.0449a28: 行。今解。勝前見道故名勝行。釋中先列後解。
T1828_.42.0449a29: 列中准正理論引經列十七念。初總後別別
T1828_.42.0449b01: 有十六。此論亦爾。基云。此中初總縁念住。若
T1828_.42.0449b02: 長若短下方別擧十六。下問中方解。十六依
T1828_.42.0449b03: 四念住。古來四四配之。一觀息長。二觀息短。
T1828_.42.0449b04: 三觀息遍身。四息除身行。此四觀身。五觀喜
T1828_.42.0449b05: 入出息。六觀樂入出息。七觀心行入出息。八
T1828_.42.0449b06: 觀息除心行入出息。此四觀受。九觀心入出
T1828_.42.0449b07: 息。十觀喜悦心息。十一觀制持心息。十二觀
T1828_.42.0449b08: 解脱心息。此四觀心。十三觀無常息。十四觀
T1828_.42.0449b09: 斷息。十五觀離欲息。十六觀滅息。此四觀法。
T1828_.42.0449b10: 解中初彰修分齊。謂學見跡已得四念住等
T1828_.42.0449b11: 三十七菩提分法。於息所縁作意進修。爲斷
T1828_.42.0449b12: 餘結故念言。於念入出息我今能學。二別釋
T1828_.42.0449b13: 十六。解身四中。三藏云。嘘氣吸氣氣息即長。
T1828_.42.0449b14: 中間入息中間出息暫時名短。覺了遍身息
T1828_.42.0449b15: 者。初觀息時唯在鼻端。後觀成時能知彼息
T1828_.42.0449b16: 遍身入出。故得覺名。息除身行者。身行謂出
T1828_.42.0449b17: 入息。令息除之。名息除身行。受四中。又即如
T1828_.42.0449b18: 是覺了喜者覺了樂者等者。此中解心行。或
T1828_.42.0449b19: 有妄念起我我所及慢我當有無色等者。基
T1828_.42.0449b20: 公解云。此見諦名暫妄念生。非六十二見中
T1828_.42.0449b21: 見也。若依是六十二見中見者。我當有是常
T1828_.42.0449b22: 見。何處見諦人起常見。無文修道起常見。今
T1828_.42.0449b23: 此處即現起何惑也。又此在凡位起。未見諦
T1828_.42.0449b24: 故無妨。若爾前見諦者作此十六勝行。如何
T1828_.42.0449b25: 得起常見等。義曰。此十六行凡夫亦作。前言
T1828_.42.0449b26: 見諦者。據見諦人爲論。非通凡夫。其實通凡
T1828_.42.0449b27: 夫。此起常見等即爲證。今解。亦可聖位暫時
T1828_.42.0449b28: 失念起微。細斷常見等。而非六十二見中收。
T1828_.42.0449b29: 即以此文證也。心中。又若得根本前三靜慮。
T1828_.42.0449c01: 彼定已得初靜慮近分未至依定。依此觀察
T1828_.42.0449c02: 生起十對之心。名覺了心云云。法四中。云又
T1828_.42.0449c03: 彼先時或依下三靜慮或依未至依定已於奢
T1828_.42.0449c04: 摩他修瑜伽行者此文即許下三靜慮根本方
T1828_.42.0449c05: 便並得作數息觀。不同小論唯三近分。欲界
T1828_.42.0449c06: 中間五地中作斷離滅界者。若依正理第七
T1828_.42.0449c07: 十二云。斷等三界即分前説無爲名解脱以
T1828_.42.0449c08: 爲自體。然三界體約假有異。若約實事即無
T1828_.42.0449c09: 差別。云何名爲約假有異。謂離貪結名爲離
T1828_.42.0449c10: 界。斷餘八結名爲斷界。滅除一切貪等諸結
T1828_.42.0449c11: 所繋事體名爲滅界。何故三界如是差別。謂
T1828_.42.0449c12: 有漏法總略有三。一者能繋而非能染。二者
T1828_.42.0449c13: 能繋亦是能染。三者非二順繋染法。斷此三
T1828_.42.0449c14: 法所證無爲如次名爲斷等三界。今此大乘
T1828_.42.0449c15: 不同於彼。問此十六行至於何位方得修作。
T1828_.42.0449c16: 遠法師云。約通言之。始從異生至無學果竝
T1828_.42.0449c17: 作此觀。若別相説。初四始觀在五停心。成在
T1828_.42.0449c18: 四念。次八竝在於念處位。後四從煗至無學
T1828_.42.0449c19: 果。自下第三解善巧所縁。於中初問次解後
T1828_.42.0449c20: 結。解中有三。初列五善巧。二次第釋。三以自
T1828_.42.0449c21: 共相攝五。然此善巧或略或廣文處不同。若
T1828_.42.0449c22: 依婆沙第六卷説有四善法。謂界處縁起及
T1828_.42.0449c23: 處非處。若依瑜伽此卷説五善巧。五十七説
T1828_.42.0449c24: 六善巧。謂於五上加根善巧。顯揚十四説七
T1828_.42.0449c25: 善巧。更加諦善巧。辨中邊第二卷説有十善
T1828_.42.0449c26: 巧。一蘊。二界。三處。四縁起。五處非處。六根。
T1828_.42.0449c27: 七世。八諦。九乘。十有爲無爲。大菩薩藏經第
T1828_.42.0449c28: 十七卷説十善巧。一蘊法。二界。三處。四諦。
T1828_.42.0449c29: 五無礙解。六依趣即依義不依文等四依也。
T1828_.42.0450a01: 七資糧。八道法即三十七品。九縁起。十一切
T1828_.42.0450a02: 法遍攝一切有爲無爲。釋蘊善巧中。云何想
T1828_.42.0450a03: 蘊謂有相無相等者。縁俗諦想名有相。縁勝
T1828_.42.0450a04: 義想名無相。又縁依他圓成有體之法名有
T1828_.42.0450a05: 相。若縁遍計所執無體之法名無相。縁欲界
T1828_.42.0450a06: 名小相。縁色界名廣大。縁空識處名無量。無
T1828_.42.0450a07: 諸所有處等是無所有處。識蘊謂心意識。此
T1828_.42.0450a08: 有兩解。一云。即六識體有集起義名心。有思
T1828_.42.0450a09: 量籌慮義名意。了別名識。一云。頼耶名心。末
T1828_.42.0450a10: 那稱意。六識名識。前受想行蘊及此識蘊皆
T1828_.42.0450a11: 有過去等者。受等四蘊體通三世可知。若縁
T1828_.42.0450a12: 外塵隨境名外。若縁内身隨境名内。五識相
T1828_.42.0450a13: 應四蘊名麁。意識相應四蘊名細。四蘊通三性
T1828_.42.0450a14: 善名好。餘二性名爲惡。過未名遠。以未來未
T1828_.42.0450a15: 生過去已滅不住現身名遠。現在名近。界善
T1828_.42.0450a16: 巧中。若復於彼十八種法乃至名界善巧者。
T1828_.42.0450a17: 十八界體正取能生種子以爲界。然而文中
T1828_.42.0450a18: 説眼色識界等十八種法亦名界者。相從亦
T1828_.42.0450a19: 爲界非正界體。故此又言十八種法從別別
T1828_.42.0450a20: 界別別種子別別種姓生起出現。故知十八
T1828_.42.0450a21: 種法非正界體。界與種子種姓三種名異體
T1828_.42.0450a22: 同。同是種子爲十八界體。今將了知十八種
T1828_.42.0450a23: 法種子各別名界善巧。即於四縁中同於因
T1828_.42.0450a24: 縁而得善巧。處善巧中。謂了十二處能作三
T1828_.42.0450a25: 縁生於六識。第六識同時増上縁根者即是
T1828_.42.0450a26: 末那。故論云此生作意爲増上縁。亦可意識
T1828_.42.0450a27: 同時作意數爲増上縁。若依此義即意法處
T1828_.42.0450a28: 二爲縁生於意識。謂増上縁及所縁縁不及
T1828_.42.0450a29: 前釋。縁起中。唯有諸法滋潤諸法等者。滋潤
T1828_.42.0450b01: 有二。一能潤即愛。二所潤即有及識等。等潤
T1828_.42.0450b02: 亦二。所潤同前。能潤即取亦可愛取名滋潤。
T1828_.42.0450b03: 餘諸煩惱助潤生者名爲等潤。十因名能引。
T1828_.42.0450b04: 二果名所引。故下牒諸行説生老死。亦可十
T1828_.42.0450b05: 二縁起皆名諸行。親生名因。助辨名縁。又處
T1828_.42.0450b06: 非處善巧當知即是縁起善巧差別等者。其
T1828_.42.0450b07: 第五處非處善巧從縁起門出故。云何是差
T1828_.42.0450b08: 別。此中初心總明無明縁善不善行得未來
T1828_.42.0450b09: 生老死果。非不平等因以明於處。異此名非
T1828_.42.0450b10: 處。後別明善法感可愛果不善感非愛果等
T1828_.42.0450b11: 名爲是處。異此名非處。攝五爲二中。由蘊善
T1828_.42.0450b12: 巧顯自相善巧者。上明蘊善巧中有三義。一
T1828_.42.0450b13: 種種差別性。二非一衆多性。三除此法外更
T1828_.42.0450b14: 無所得無所分別。據前二義辨於善巧故是
T1828_.42.0450b15: 自相。由餘善巧顯共相善巧者。以界有十八
T1828_.42.0450b16: 同於因縁而得善巧。十二處同從三縁而得善
T1828_.42.0450b17: 巧。十二縁起同無常等而得善巧。處非處中
T1828_.42.0450b18: 總明三際縁起平等因果名是處。不平等因
T1828_.42.0450b19: 果名非處。故餘四善巧竝名共相。第四解淨
T1828_.42.0450b20: 惑所縁中。初明世俗道觀下爲麁觀上爲靜。
T1828_.42.0450b21: 伏無所有處已還修惑。二明縁四諦出世道
T1828_.42.0450b22: 斷諸煩惱所有隨眠。伏斷雖異倶名淨惑道。
T1828_.42.0450b23: 數麁性者謂欲界色蘊有多品類應知應斷等
T1828_.42.0450b24: 者。如欲界中有男女根香味等色。初定則無。
T1828_.42.0450b25: 又四蘊中欲界有三受六識相應受。初定不
T1828_.42.0450b26: 爾。想行識隨義可知竝是數麁。如是於諸上
T1828_.42.0450b27: 地展轉相望。一切下地苦惱多壽命減。上地
T1828_.42.0450b28: 苦少命増上。是麁靜之相。次明出世道淨惑
T1828_.42.0450b29: 所縁。謂四諦智。於中先總標列。次釋。後結。
T1828_.42.0450c01: 釋中有四。初出諦體。二解諦義。三解聖諦義。
T1828_.42.0450c02: 第四又生苦下解苦諦等義類差別。初中先
T1828_.42.0450c03: 法後喩。集諦中言若愛者。此句是總。若後有
T1828_.42.0450c04: 愛者。求於内身愛。下二種愛是求外境愛。於
T1828_.42.0450c05: 已得境名喜貪倶行愛。於未得境起彼彼喜
T1828_.42.0450c06: 樂愛。能得能證者。集能得苦道能證滅。問對
T1828_.42.0450c07: 法説於八苦中。前七是世俗智境。後一是出
T1828_.42.0450c08: 世智境。何故此論八苦竝名出世智境耶。答
T1828_.42.0450c09: 俗智有二。一六行智。二聖行智。對法約聖行
T1828_.42.0450c10: 智故縁前七苦。此論據六行智故縁麁靜。義
T1828_.42.0450c11: 無相違。又彼論約勝分立苦諦。故不取苦苦
T1828_.42.0450c12: 壞苦。約全分立三諦。故説諸惑業滅及能對
T1828_.42.0450c13: 治名三諦。此論文約全分立苦諦。勝分建立
T1828_.42.0450c14: 三諦。問貪之與愛名別體同。何故説云喜貪
T1828_.42.0450c15: 倶行愛。答依正理論云。以此定知總據諸惑
T1828_.42.0450c16: 建立愛名。異此不應名貪倶行。今釋。此文喜
T1828_.42.0450c17: 與貪倶貪即名愛。非可謂貪與愛倶也。解諦
T1828_.42.0450c18: 義中。云又苦諦苦義乃至非顛倒故名諦者。
T1828_.42.0450c19: 以不顛倒義解諦。即是遺教實苦不可令樂
T1828_.42.0450c20: 等。又彼自相無有虚誑等者。即當雜心云。又
T1828_.42.0450c21: 自性不虚及見彼得不顛倒覺故名爲諦。若
T1828_.42.0450c22: 依婆沙略有五義。一實二眞三如四不倒五
T1828_.42.0450c23: 無虚。今此文中亦有五義。一如二實三無倒
T1828_.42.0450c24: 四無虚五見彼得正覺。解義類差別中。初解
T1828_.42.0450c25: 苦諦文分爲二。先略明八苦義可知。後解三
T1828_.42.0450c26: 苦。於中有三。一攝八爲三。謂由生等異門唯
T1828_.42.0450c27: 顯了苦苦等者。景云。由約異門故前七苦唯
T1828_.42.0450c28: 顯苦苦。以因生等多増苦受故。五取蘊苦中
T1828_.42.0450c29: 具有三苦。所以者何。如五取蘊具攝三受。與
T1828_.42.0451a01: 前苦苦爲器。亦即具有壞行二苦。若攝通門
T1828_.42.0451a02: 隨義以論。八苦之中一一皆具三苦。基云。以
T1828_.42.0451a03: 七苦爲苦苦者。據實爲論。餘處唯説前五爲
T1828_.42.0451a04: 苦苦者。以從増上苦説苦苦。二問答辨名。問
T1828_.42.0451a05: 意何故餘之二苦以壞聲行聲説苦。初一以
T1828_.42.0451a06: 苦聲説苦。答中有四。一者行苦壞苦唯聖知。
T1828_.42.0451a07: 苦苦愚亦覺。故自聲説。二者苦苦極可厭患。
T1828_.42.0451a08: 三纔説苦苦則便領易。四可化有情聞説易
T1828_.42.0451a09: 入於諦。第三建立三苦。前之七苦即顯苦受
T1828_.42.0451a10: 及受所依四蘊。五蘊相從總名苦苦。建立壞
T1828_.42.0451a11: 苦中。謂諸有是彼除生餘六苦所對治法。復
T1828_.42.0451a12: 有苦受及苦受所依之處或根或塵縁彼所生
T1828_.42.0451a13: 煩惱。復有因前無病等順生樂受及因樂受
T1828_.42.0451a14: 所生煩惱。如是總説爲壞苦性。由此至教第
T1828_.42.0451a15: 一至教者。舊云聖教。梵本無此語。唯云至教。
T1828_.42.0451a16: 至理之教故。至教衆多或了不了。今引了義
T1828_.42.0451a17: 故云第一。煩惱名壞苦不通小論。苦義難
T1828_.42.0451a18: 識故須引證。由此義故總據壞苦通於三界。
T1828_.42.0451a19: 餘處唯言樂受。故至第三定以下建立行苦。
T1828_.42.0451a20: 云若行苦性遍行苦性遍行一切五取蘊中等
T1828_.42.0451a21: 者。取蘊無常名行。有一切貪縁三受時即有
T1828_.42.0451a22: 麁重不調柔性恒所隨逐故。彼行體不安穩
T1828_.42.0451a23: 故名爲行苦。以要言之。除苦苦壞苦所攝諸
T1828_.42.0451a24: 法餘不苦不樂受倶行。若彼捨受所生之法
T1828_.42.0451a25: 若生彼捨受縁若捨受生所依住諸蘊生滅相
T1828_.42.0451a26: 應。竝是行體。此行由有四取三受麁重所隨
T1828_.42.0451a27: 不得安穩説名行苦。次又云不脱苦苦及以
T1828_.42.0451a28: 壞苦不自在轉者。旦依隨轉理捨受行體不
T1828_.42.0451a29: 脱苦苦壞苦種子故名行苦。若苦受作顯亦
T1828_.42.0451b01: 不能離餘之二苦種子。若依眞實理門頼耶
T1828_.42.0451b02: 捨受是行體常有餘二苦種所隨名行苦。下
T1828_.42.0451b03: 解後三諦。所依滅者。一云。是異熟滅。一云。
T1828_.42.0451b04: 煩惱障以所知障爲所依止。滅此知障故名
T1828_.42.0451b05: 所依滅。解所縁竟。自下第四解教授門。於中
T1828_.42.0451b06: 先解四種教授。後解三種教授。泰云。由見神
T1828_.42.0451b07: 變生尊重故。於彼專心屬耳聞法思惟生尊。
T1828_.42.0451b08: 由他心輪尋求他心貪等行別。由漏盡輪如
T1828_.42.0451b09: 三乘根。如三乘方便。如三乘悟入聖諦爲説
T1828_.42.0451b10: 正法。或可三品根行及悟入諦以此三輪攝
T1828_.42.0451b11: 化他行。無所不作。故名攝相圓滿也
T1828_.42.0451b12: 論本第二十八
T1828_.42.0451b13: 第五解三學中。初正解三。次就三學建立三
T1828_.42.0451b14: 根。後就定學立三解脱門。前中六門。一辨三
T1828_.42.0451b15: 學體。二釋唯三所以。三辨先後次第。四辨三
T1828_.42.0451b16: 學名増上所以。五明成就多少。六明依此三
T1828_.42.0451b17: 學入聖得果不同。然依靜慮能最初入聖諦
T1828_.42.0451b18: 現觀等者。下決擇文亦作是説。謂於四諦如
T1828_.42.0451b19: 實知見名増上慧學者。基師解云。此唯據無
T1828_.42.0451b20: 漏慧説名慧學。非名有漏。若次前解定學
T1828_.42.0451b21: 中。初一番唯約四無漏靜慮説定學。何以得
T1828_.42.0451b22: 知者。次下文云然依靜慮能最初入聖諦現
T1828_.42.0451b23: 觀正性離生非全遠離一切靜慮能成此事等
T1828_.42.0451b24: 者。此則覆解。前一番釋唯依四禪説名定學。
T1828_.42.0451b25: 第二釋又諸無色及餘所有等持等至亦名定
T1828_.42.0451b26: 學。即無色定及色界所有餘有漏等持等至
T1828_.42.0451b27: 皆名定學。即此乃通漏無漏。何故慧學唯無
T1828_.42.0451b28: 漏定學通漏耶　義曰。其定亦唯無漏。前言又
T1828_.42.0451b29: 無色定者取無漏定。及餘所有等持等至亦
T1828_.42.0451c01: 名定學者。此即四靜慮能引發通之無漏定
T1828_.42.0451c02: 也。定學唯無漏慧學義齊亦無妨。又定通漏
T1828_.42.0451c03: 無漏。慧亦爾。此據無漏勝者語。不同定具作
T1828_.42.0451c04: 法無妨。准下文若有戒定未必有慧。有慧必
T1828_.42.0451c05: 有戒定。故前解爲勝。以取無漏慧爲學故。又
T1828_.42.0451c06: 何妨慧學唯無漏戒定通有漏。寛狹不齊無
T1828_.42.0451c07: 妨。釋増上義中。初開二門。次解。後重釋未
T1828_.42.0451c08: 盡。有増上慧引増上心謂聖弟子乃至捨覺
T1828_.42.0451c09: 支有増上心引慧如前者。此因前説爲趣増
T1828_.42.0451c10: 上慧而修定心此義不盡故今重説。解成就
T1828_.42.0451c11: 中。先辨成就多少。後勸修。有増上戒無餘二
T1828_.42.0451c12: 者。謂有別解脱戒未得定者此據修慧故言
T1828_.42.0451c13: 無也。有戒定無慧者謂異生以得世俗定故
T1828_.42.0451c14: 無無漏修慧。入聖得果不同中。一未離欲者。
T1828_.42.0451c15: 於異生時若未伏惑或伏欲界修惑五品已來
T1828_.42.0451c16: 皆名未離欲。二倍離欲者。先伏六品乃至八
T1828_.42.0451c17: 品。三已離欲者。已伏欲界修惑九品。乃至或
T1828_.42.0451c18: 伏無所有處已還修惑名已離欲。當知此中
T1828_.42.0451c19: 於一切欲全未離者。入諦現觀證預流果者。
T1828_.42.0451c20: 且據全未伏修惑者。故云全未離欲。道理伏
T1828_.42.0451c21: 五品來亦證初果。倍離欲者九品離六。名倍
T1828_.42.0451c22: 離欲。建立三根中。謂約彼十根在三位中前
T1828_.42.0451c23: 後建立。言十根者。謂信等五根意根憂喜樂
T1828_.42.0451c24: 捨。此之十根若在七方便中及在見道十五
T1828_.42.0451c25: 心時名未知當知根。若在方便未能正知諦
T1828_.42.0451c26: 理將欲正知故名未知當知。若在十五心時
T1828_.42.0451c27: 未能重知將欲重知名未知當知。至第十六
T1828_.42.0451c28: 心已去即名已知根。已見理盡無有未知當
T1828_.42.0451c29: 更知義。乃至離欲未盡已來仍有十根爲已
T1828_.42.0452a01: 知根。然若已離欲即除憂根唯餘九根爲已
T1828_.42.0452a02: 知根。無學位中如此九根爲具知根。然依決
T1828_.42.0452a03: 擇説三轉十二行法輪。三轉即説此三根。謂
T1828_.42.0452a04: 佛説菩薩時初知苦等即説未知根。爲盡餘
T1828_.42.0452a05: 漏故復當知苦所集等名已知根。得成佛時
T1828_.42.0452a06: 我已知苦已斷於集已證滅已修道等名具知
T1828_.42.0452a07: 根。就定學立三解脱中。謂於所知境有二。
T1828_.42.0452a08: 有及非有。有中復二。有爲無爲。縁五取蘊境
T1828_.42.0452a09: 立無願。縁無爲立無相。縁我有情等非有法
T1828_.42.0452a10: 故立空。以此文即説縁空無我行立空門。縁
T1828_.42.0452a11: 苦無常集下四行立無願。滅下四行立無相。
T1828_.42.0452a12: 非有祈願者簡無相。非無祈願者簡無願。如
T1828_.42.0452a13: 其非有知爲非有立空解脱。以道下四行非
T1828_.42.0452a14: 三解脱門。廣辨餘門。相攝如前。第六解隨順
T1828_.42.0452a15: 學法中。有兩種十法。初十法中。先擧所治障。
T1828_.42.0452a16: 次擧能治十想次第治之。所治十中。二於薩
T1828_.42.0452a17: 迦耶所攝諸行生起愛著者。於有身諸行計
T1828_.42.0452a18: 常愛著。三懶墮懈怠者。著樂自安所以懈怠。
T1828_.42.0452a19: 六於諸世間種種戲論等者。爲身命故。農商
T1828_.42.0452a20: 事王。醫方呪術。興造園觀。歌笑詩詠等。盡
T1828_.42.0452a21: 是戲論。七思惟諸法。瑜伽作意所有過患有
T1828_.42.0452a22: 十一種。一是疑惑。二由麁重不能樂斷樂修。
T1828_.42.0452a23: 三由惛沈睡眠於修止觀方便慢緩。四身疲
T1828_.42.0452a24: 心惱障猛精進。五精進劣薄善法衰退。六欣
T1828_.42.0452a25: 樂名利。七掉擧。八於涅槃生怖。九於諸言説
T1828_.42.0452a26: 非分強爲好欲伏他起於鬪訟。十於諸境界
T1828_.42.0452a27: 心馳心散。十一不應思處而強沈思。此等並
T1828_.42.0452a28: 由心暗思惟諸法不了故爲過患。此則下以
T1828_.42.0452a29: 光明想爲治。光明有四。一法光明。即是聞慧
T1828_.42.0452b01: 了達教法故名也。二義光明。即是思慧於義
T1828_.42.0452b02: 決了故名也。後二可知。景師判云。此十一中
T1828_.42.0452b03: 若於教法心暗惑者即以聞慧法光明治。若
T1828_.42.0452b04: 於教所詮義心暗起障即以思慧義光明治。
T1828_.42.0452b05: 若於起行能爲障者即以止觀光明爲治。亦
T1828_.42.0452b06: 可此中但取聞思法義光明治彼思惟諸法所
T1828_.42.0452b07: 有過患。不取止觀光明爲治。以此止觀正
T1828_.42.0452b08: 是學體。今此門中但明隨順學法不明學體。
T1828_.42.0452b09: 故除止觀。故下文中引四光明後即除取云。
T1828_.42.0452b10: 今此義中意取能斷思惟諸法瑜伽作意障礙
T1828_.42.0452b11: 法者。未得聞思之前思惟諸法不可爲障。今
T1828_.42.0452b12: 得聞思故能除斷。基師復云。今此義中意取
T1828_.42.0452b13: 能斷等者。即解例前光明中唯有四種。意取
T1828_.42.0452b14: 法義二光明能斷思惟瑜伽時障礙法。後十
T1828_.42.0452b15: 法中。言宿因謂先所習諸根成就等者。以於
T1828_.42.0452b16: 前世曾習信等諸根成＊就積集増長。隨順教
T1828_.42.0452b17: 者謂所説教。無倒漸次者。聞説初修行時。先
T1828_.42.0452b18: 修加行次得入聖次起修道後階無學。聞説
T1828_.42.0452b19: 如此起修漸次無顛倒教心能隨順。止息身
T1828_.42.0452b20: 心麁重中有四復次。前二麁重因彼色心事
T1828_.42.0452b21: 中發起。還就事中易脱止息。第三麁重由惛
T1828_.42.0452b22: 沈睡眠所發以慧取淨妙相作意便止。第四
T1828_.42.0452b23: 麁重因煩惱有此因相續修道止息。此文分
T1828_.42.0452b24: 明説麁重相。非唯是彼煩惱餘勢不調柔性。
T1828_.42.0452b25: 於其惡作不作不轉。於其善作作而不退者。
T1828_.42.0452b26: 於其善作不退作彼不作之事。故云不作不
T1828_.42.0452b27: 退離増上慢者。於未得處不生得想。無増上
T1828_.42.0452b28: 慢。於實所得起於得想等者。明識分齊。第
T1828_.42.0452b29: 七解瑜伽壞。畢竟瑜伽壞者。謂無涅槃種人
T1828_.42.0452c01: 畢竟壞失出世定慧。暫時壞者。謂有涅槃種
T1828_.42.0452c02: 人外縁未具未得涅槃。退失所得壞者。景云。
T1828_.42.0452c03: 如初預流等人伏欲界修得上靜慮。遇縁退
T1828_.42.0452c04: 失安樂住等。泰云。退失凡夫所觸所證有漏
T1828_.42.0452c05: 禪定若知見。基但云。即有漏禪定等是也。邪
T1828_.42.0452c06: 行所作瑜伽壞者。雖有涅槃種姓不如理修
T1828_.42.0452c07: 及以矯詐。雖修三學不與三藏理同名瑜伽
T1828_.42.0452c08: 壞。尋文可見。泰云。或有行者性多煩惱。覺慧
T1828_.42.0452c09: 猛利生便而有。在性聰鋭倶生覺知即失瑜
T1828_.42.0452c10: 伽。迴轉弟子者。基云。隨彼教故名迴轉。第八
T1828_.42.0452c11: 解瑜伽中。信二行相者。景云。一信順行相。謂
T1828_.42.0452c12: 聞説諦寶等時心生信順。二清淨相者。夫不
T1828_.42.0452c13: 信心名不清淨。今説信順名爲清淨行相。今
T1828_.42.0452c14: 準對法論。忍可行信信順行相。清淨行信名
T1828_.42.0452c15: 淨行相。二依處者。一觀察諸法道理依處者。
T1828_.42.0452c16: 且如聞説四諦道理。於中觀察染淨因果實
T1828_.42.0452c17: 有不虚。依之生信。故名依處。二信解補特伽
T1828_.42.0452c18: 羅神力依處者。見現神變。是故生信。亦名依
T1828_.42.0452c19: 處。欲四中。爲隨順瑜伽欲者謂於無間加行
T1828_.42.0452c20: 殷重加行修習道中發生希慕等者。二種加
T1828_.42.0452c21: 行是隨順衆行。衆行即是瑜伽。今爲希求隨
T1828_.42.0452c22: 順瑜伽二種加行心生希慕。希慕是欲。方便
T1828_.42.0452c23: 四者。景師判云。一爲護尸羅善守其念。二無
T1828_.42.0452c24: 放逸。三一心正於内修奢摩他。四増上慧法
T1828_.42.0452c25: 毘鉢舍那。泰基同云。一尸羅。二念。三無放
T1828_.42.0452c26: 逸。四定慧。泰師又解。或有方便不同於此將
T1828_.42.0452c27: 問法師。法師云。方便瑜伽義有衆多。隨一爲
T1828_.42.0452c28: 定便違道理。若據下二十九中與八斷行相
T1828_.42.0452c29: 攝云方便五法爲體也。第九解作意中有三。
T1828_.42.0453a01: 初辨兩種四作意。次明作意所思惟相。後明
T1828_.42.0453a02: 作意縁境起九勝解。力勵運轉作意者。謂初
T1828_.42.0453a03: 修業人未得色界定心。但於欲界聞思散心
T1828_.42.0453a04: 力勵安心於内安住等住。或於諸法無倒簡
T1828_.42.0453a05: 擇。乃至未得所修定地作意。於聞思中力勵
T1828_.42.0453a06: 運轉有間運轉者。謂從聞思加行。已得所修
T1828_.42.0453a07: 未至定中作意。從此已後世出世道可漸勝
T1828_.42.0453a08: 進。能得所修三摩地作意。了相在初。猶爲欲
T1828_.42.0453a09: 界思慧間雜色相出入。不能一向純定心轉。
T1828_.42.0453a10: 故名有間。泰師等云。作意名憶。然與定作名
T1828_.42.0453a11: 説定名作意也。無間運轉者。謂從初了相作
T1828_.42.0453a12: 意進入後五作意。則能相續不爲思慧所間。
T1828_.42.0453a13: 其加行究竟則是離欲後之三品無間道也。
T1828_.42.0453a14: 無功用運轉者。謂加行究竟果作意。即是離
T1828_.42.0453a15: 欲第九解脱之果。已離欲竟於欲界惑更無
T1828_.42.0453a16: 功用復有所餘四種作意等者。初隨順作意。
T1828_.42.0453a17: 還是了相作意及攝樂中一分。於縁生厭即
T1828_.42.0453a18: 是離欲加行道。二對治作意。謂無間道。即是
T1828_.42.0453a19: 攝樂中一分及遠離作意加行究竟作意。三
T1828_.42.0453a20: 順清淨作意。謂即是勝解作意。四順觀察作
T1828_.42.0453a21: 意。謂觀察作意是精進道。返觀煩惱斷與未
T1828_.42.0453a22: 斷。亦可了相勝解及攝樂一分名隨順。遠離
T1828_.42.0453a23: 加行及攝樂一分名對治。攝樂一分名順清
T1828_.42.0453a24: 淨。觀察作意名順觀察。故四作意攝前六作
T1828_.42.0453a25: 意也。自下明正作意時所思惟四相。因縁相
T1828_.42.0453a26: 中。景師解云。謂三摩地資糧積集等者謂思
T1828_.42.0453a27: 惟等持資糧因縁而生欲樂。於可厭法深生
T1828_.42.0453a28: 厭患者。可思惟能障等持因縁而生厭患能
T1828_.42.0453a29: 審遍知亂與不亂者。正思惟時能審遍知我
T1828_.42.0453b01: 今在定有亂不亂。下明亂不亂因。他不惱觸
T1828_.42.0453b02: 者。明不亂因。或人所作乃至巧用作者。知
T1828_.42.0453b03: 亂因縁。若毘鉢舍那而爲上首内略其心極
T1828_.42.0453b04: 猛盛觀後因縁相者。又思惟彼初修於觀與
T1828_.42.0453b05: 後止心爲因縁相。若奢摩他乃至後因縁相
T1828_.42.0453b06: 者。亦思惟彼初修於止與後所發勝觀爲因
T1828_.42.0453b07: 縁相。基師云。或人所作非人所作等者。即覺
T1828_.42.0453b08: 知亂相也。此乃法師之義。又勘上下不然。下
T1828_.42.0453b09: 遠離中皆言由因縁。故知此因縁即生貪等
T1828_.42.0453b10: 之因縁也。故下文皆言由因縁。或功用所作
T1828_.42.0453b11: 者。此由因此加行生亂。若毘鉢舍那下明不
T1828_.42.0453b12: 亂因縁。極猛盛觀後因縁相者。即修集資糧。
T1828_.42.0453b13: 於後成滿之因縁下定中准知。應遠離相中。
T1828_.42.0453b14: 沈相者。謂偏依於止。思惟同分影像時令心
T1828_.42.0453b15: 下劣。掉相者。謂於因縁相偏依於觀。思惟影
T1828_.42.0453b16: 像令心高擧。著相者。謂於所縁縁影像相時。
T1828_.42.0453b17: 若起貪愛不能厭患深生染著。亂相者。謂由
T1828_.42.0453b18: 縁彼影像相時人非人等於中惱觸。心外馳
T1828_.42.0453b19: 散。如是諸相如前三摩呬多地三十二相中已
T1828_.42.0453b20: 説。應遠離相前等引地已委細説。故略不釋。
T1828_.42.0453b21: 下明作意縁境起九勝解。及狹小所縁意解
T1828_.42.0453b22: 勝解者。依下結文云所縁狹少故此即欲界。
T1828_.42.0453b23: 若色界名廣大所縁。無量謂無色界。第十解
T1828_.42.0453b24: 瑜伽所作中。景師釋云。所依滅及轉者。由修
T1828_.42.0453b25: 瑜伽作意令自相續中麁重身滅輕安身起。
T1828_.42.0453b26: 謂或有遍知所縁愛樂所縁與所依滅轉而爲
T1828_.42.0453b27: 上首等者。謂由遍知理事所縁及愛樂觀彼
T1828_.42.0453b28: 理事所縁。故能於身令滅令轉。或有遍知所
T1828_.42.0453b29: 縁愛樂所縁用所依清淨爲上首等者。前説
T1828_.42.0453c01: 由二所縁令身滅轉。今時復由所依輕安轉
T1828_.42.0453c02: 故。令此遍知所縁愛樂所縁得善清淨。泰師
T1828_.42.0453c03: 云。前句辨由後二瑜伽爲首前起。故令初二
T1828_.42.0453c04: 轉依義成。後句辨由轉依清淨爲依首。故令
T1828_.42.0453c05: 後二瑜伽得清。於其轉所成辨時後二瑜伽
T1828_.42.0453c06: 轉起。此中六行道名遍知所縁。遍知欣厭法
T1828_.42.0453c07: 故縁。出世道名愛樂所縁。唯縁出世法生愛
T1828_.42.0453c08: 樂故。基師云。於其所作成辨時轉者。謂所作
T1828_.42.0453c09: 成辨彼所依清淨。所依清淨故令遍滿愛樂
T1828_.42.0453c10: 清淨。故言成辨時轉。第十一解瑜伽師有兩
T1828_.42.0453c11: 番解釋。初番中初業有二。一於作意初修業
T1828_.42.0453c12: 者。未得所修七種作意。依欲界聞思安住一
T1828_.42.0453c13: 縁。二淨煩惱初修業者。已得所修了相作意。
T1828_.42.0453c14: 於諸煩惱欲淨其心。正懃修習了相作意。第
T1828_.42.0453c15: 二番云。又始從修習善法欲等者。即是初習
T1828_.42.0453c16: 五停總別念處名初修業。若起燸等名已習
T1828_.42.0453c17: 行。若已證得入正性離生得諦現觀名度作
T1828_.42.0453c18: 意。得現觀人由已證得不壞信故。不爲惡魔
T1828_.42.0453c19: 外道等邪縁之所引奪。第十二解瑜伽修。先
T1828_.42.0453c20: 開二章。後別解釋。初解想修有四句。一修世
T1828_.42.0453c21: 間道忻上厭下想。二修涅槃三界想。見惑盡
T1828_.42.0453c22: 處名斷界。修惑盡處名離欲界。諸餘有漏事
T1828_.42.0453c23: 盡之處名滅界。縁此三界名三界想。三修止
T1828_.42.0453c24: 品上下想。四修觀品前後想。後二難了故別
T1828_.42.0453c25: 解。上下想者謂觀察此身如其所住如其所
T1828_.42.0453c26: 願等者。如其所願隨觀上下安住其心。故云
T1828_.42.0453c27: 如其所住觀上觀下。解前後想中。初開三門
T1828_.42.0453c28: 總相屬當。後別解三門別相屬當。三門者。一
T1828_.42.0453c29: 住觀於坐。二坐觀於臥。三在後觀前。現在能
T1828_.42.0454a01: 觀已起名住。未來所觀將起名坐。過去所觀
T1828_.42.0454a02: 已滅名臥現在能觀將臥名坐。以後新起觀
T1828_.42.0454a03: 無間滅已起諸行。次解菩提分法修。於中有
T1828_.42.0454a04: 七。一總問。二總答。三徴。四麁開七門。五細
T1828_.42.0454a05: 列三十七名。六廣辨三十七義。七總結菩提
T1828_.42.0454a06: 分修。若依倶舍。三十七品實體唯十。謂慧勤
T1828_.42.0454a07: 定信念喜捨輕安及戒尋。今依大乘。實體唯
T1828_.42.0454a08: 九。以正思惟即慧所攝非思爲體故。如下五
T1828_.42.0454a09: 十七云。三十七攝信等五根。信等五根不攝
T1828_.42.0454a10: 六四。謂八正中正語業命添喜安捨即名爲
T1828_.42.0454a11: 六。若合戒爲一足喜安捨即有四種。如是六
T1828_.42.0454a12: 四非信等攝。解云。若正思惟以思數爲體者。
T1828_.42.0454a13: 應言五根不攝七五。以五根中不攝思故。以
T1828_.42.0454a14: 是義故知體唯九。就細列中。四正斷者。前二
T1828_.42.0454a15: 勤修正有所斷。後二勤修正有能斷。皆名正
T1828_.42.0454a16: 斷四神足者。以別境中定數爲體。此定能發
T1828_.42.0454a17: 五神通。是神通因故。説此定名爲神足。此之
T1828_.42.0454a18: 神足爲四法求成名四神。四法即是欲勤心
T1828_.42.0454a19: 觀。欲勤是善品中二。心是意識。觀是別境中
T1828_.42.0454a20: 慧。皆言斷行成就。斷者即是滅之異名。猶是
T1828_.42.0454a21: 爲除五失修八滅資糧。如成實中説。欲三摩
T1828_.42.0454a22: 地乃至觀三摩地者並將因名果。故言欲等。
T1828_.42.0454a23: 五根五力。謂信等五有能生義名根。有増上
T1828_.42.0454a24: 不可伏義名力。七覺支中。景師解。皆言等者。
T1828_.42.0454a25: 此平等義。盡無生皆平等開覺名爲等覺。支
T1828_.42.0454a26: 是分義因義　此七能與盡無生智等覺爲分
T1828_.42.0454a27: 名等覺支。法師云。即此七法平等開覺同時
T1828_.42.0454a28: 相助名支。基師解。皆有等字者。法師云。此等
T1828_.42.0454a29: 覺即謂如來七支能因成等覺故皆有等字。若
T1828_.42.0454b01: 爾後八支聖道亦爾。前五位内難此義妨故。
T1828_.42.0454b02: 有義七覺在見道。八正在修道。見道無相。修
T1828_.42.0454b03: 道分別。分別故有相。無相故平等而覺。故言
T1828_.42.0454b04: 等覺。此義上下無妨。依中邊論辨其位者。四
T1828_.42.0454b05: 念住四正斷四神足在前三方便解脱分中。五
T1828_.42.0454b06: 根在暖頂。五力在忍第一法。七覺在見道。初
T1828_.42.0454b07: 覺悟故。八正在修道。離於修斷八邪法故。但
T1828_.42.0454b08: 智論云修道用故名覺見道用故名道者。隨
T1828_.42.0454b09: 相説故無妨。此瑜伽中引輪王七寶。況出世
T1828_.42.0454b10: 王有七覺寶。廣辨三十七義中有其六段。初
T1828_.42.0454b11: 解念住有四。一辨念住體。二解念住内外不
T1828_.42.0454b12: 同。三辨建立四念住意。四總解釋念住之義。
T1828_.42.0454b13: 前中復二。初解身相念住。二解餘三念住前
T1828_.42.0454b14: 中初作四問。後依問答。云何爲身者。問所縁
T1828_.42.0454b15: 身相。云何於身住修身觀者。問能觀體。云何
T1828_.42.0454b16: 爲念住者。問於所縁身不忘失義。云何念
T1828_.42.0454b17: ＊住者。問於所縁。若爲思審可爾不可爾等安
T1828_.42.0454b18: 住於念。答初問中。身相三十五者。略有十四
T1828_.42.0454b19: 對。一内外對。二根非根對。三情非情對。四麁
T1828_.42.0454b20: 重輕安對。五能所造對。六名色身對。七五趣
T1828_.42.0454b21: 對。八有無識對。九中表對。十變不變對。十一
T1828_.42.0454b22: 成不成根對。十二親怨中人對。十三劣中妙
T1828_.42.0454b23: 對。十四幼少老對。此中自己根塵色身名内
T1828_.42.0454b24: 身。他人根塵及外非情總名外身。自他五根
T1828_.42.0454b25: 名根所攝身。自他五塵及外五塵名非根所
T1828_.42.0454b26: 攝身。自他内根塵名有情數身。山河草木等
T1828_.42.0454b27: 名非有情數身。未得靜慮名麁重倶行身。已
T1828_.42.0454b28: 得靜慮名輕安倶行身。内外四大是能造身。
T1828_.42.0454b29: 自餘根塵名所造身。名身色身者通擧名身
T1828_.42.0454c01: 相對故來。此中意取色身不取名身。是餘三
T1828_.42.0454c02: 念住境。備述三藏解。縁内身中義分名色二
T1828_.42.0454c03: 身。祖父國身者即鬼身也。以祖父來皆望男
T1828_.42.0454c04: 女之所祭神祀皆有此顛。乃至上祖故言祖
T1828_.42.0454c05: 父國。廣釋如廣論。又有識身者有命根身。無
T1828_.42.0454c06: 識身者死人身。中身表身者内中間名中身。
T1828_.42.0454c07: 身之外相名表身。死經多時名變異身。初死
T1828_.42.0454c08: 及未死身名不變異身。半擇迦身者。景云。扇
T1828_.42.0454c09: &T015383;

迦舊名黄門。半擇迦舊名鉢吒。語不正謂
T1828_.42.0454c10: 無根相。非親友身者。怨家身。中庸身者。處中
T1828_.42.0454c11: 人身。劣中妙身者。謂好醜異分劣中妙。或力
T1828_.42.0454c12: 有強弱分劣中妙。或就大小分劣中妙。答第
T1828_.42.0454c13: 二問中住循身觀略有三種。即聞思修。由此
T1828_.42.0454c14: 三慧於前諸身觀察推求故名也。答第三問。
T1828_.42.0454c15: 念謂依身受持正法思惟法義。修作證中心
T1828_.42.0454c16: 無忘失也。初作身念住時要依教修。故思法
T1828_.42.0454c17: 義不忘名念。答第四問中有兩番。初番若審
T1828_.42.0454c18: 思惟於教於義觸證解脱等中。思惟可爾不
T1828_.42.0454c19: 可爾等安住所縁名爲念住。第二番又爲守
T1828_.42.0454c20: 護念下重解念住。初開三門。二次第釋。第三
T1828_.42.0454c21: 由此下結名念住。上來四句釋身念住竟。次
T1828_.42.0454c22: 解餘三念住。若具悉作文皆有四句。一分別
T1828_.42.0454c23: 所觀受心法體。二解住修受心法觀。三解念。
T1828_.42.0454c24: 四解住念。然文中初總駢解所觀受心法體。
T1828_.42.0454c25: 後之三句但類於前身念住。釋前中先列受
T1828_.42.0454c26: 心法數。後重牒解釋。前中受有二十一或九
T1828_.42.0454c27: 種者。景云細。分有二十一。總束爲九。初明樂
T1828_.42.0454c28: 苦捨三。此即是總。二約五識相應身受分三。
T1828_.42.0454c29: 三意識相應心受分三説憂爲苦故。四約有
T1828_.42.0455a01: 愛味有三。五約無愛味爲三。六約依耽嗜受
T1828_.42.0455a02: 有三。七約依出離爲三。如是三七合有二十
T1828_.42.0455a03: 一受。或九種受者。據前七中。前三受門説即
T1828_.42.0455a04: 攝後四。初三受門是總爲三。二約身辨三受
T1828_.42.0455a05: 又爲三。三約心辨受又爲三。是別。總別爲九。
T1828_.42.0455a06: 道理直據初門。三受即攝一切身受心受染
T1828_.42.0455a07: 受無染受一切皆盡。如餘處説。泰云。三受爲
T1828_.42.0455a08: 三。四身受。五心受。六愛味受。七無愛味受。八
T1828_.42.0455a09: 耽嗜受。九出離受。基云。二十一受即如所列。
T1828_.42.0455a10: 或九種受者。法師云。即初三位各三故九也。
T1828_.42.0455a11: 此九攝一切受盡更無別開餘門也。又釋同
T1828_.42.0455a12: 泰。心有二十種者。竝屬意處。法二十者。以明
T1828_.42.0455a13: 心比數明法。竝屬法處。若貪貪毘奈耶等者。
T1828_.42.0455a14: 無貪能調伏貪故名貪毘奈耶。瞋癡亦爾。若
T1828_.42.0455a15: 略法若散法者。除略心王及受諸餘略心相
T1828_.42.0455a16: 應法及不相應法竝名略法。乃至不善解脱
T1828_.42.0455a17: 法亦爾。如是當知建立黒品白品染淨品二
T1828_.42.0455a18: 十種法者。不善法名黒。有漏善法名白。三界
T1828_.42.0455a19: 繋法名染。離三界法名淨。依此四法建立爲
T1828_.42.0455a20: 二十種。下重牒解釋受心法相即爲三段。又
T1828_.42.0455a21: 樂受者謂順樂受觸爲縁所生等者。約樂觸
T1828_.42.0455a22: 解樂受。以必因觸生於受故。此若五識相應
T1828_.42.0455a23: 名身受。若意識相應名心受者。即顯身三受
T1828_.42.0455a24: 中樂受心三受中樂受。如順樂受觸如是順
T1828_.42.0455a25: 苦受觸順不苦不樂受觸爲縁所生不平等受
T1828_.42.0455a26: 受所攝等者。不平等受即是苦受。倶非即是
T1828_.42.0455a27: 捨受。下顯身心三中苦捨可知。如是諸受若
T1828_.42.0455a28: 順涅槃等名無愛味受等者。景云。無漏受名
T1828_.42.0455a29: 無愛味。有漏受名有愛味。八種淨定相應受
T1828_.42.0455b01: 能爲厭下忻上伏離下地修惑名依出離。若欲
T1828_.42.0455b02: 界繋不順離欲名依耽嗜受。泰云。道分善受
T1828_.42.0455b03: 名無愛味。染汚無記及福分善受著三界名
T1828_.42.0455b04: 有愛味。上二界善受及欲界聞思倶隨順離
T1828_.42.0455b05: 欲名依出離。餘欲界受名依耽嗜。基云。若隨
T1828_.42.0455b06: 順涅槃等謂諸無爲。隨順決擇謂諸無漏心。
T1828_.42.0455b07: 若墮於界謂三界有漏名愛味。若上界二性
T1828_.42.0455b08: 有漏法及欲界聞思出家人等依出離受。若
T1828_.42.0455b09: 下界二性法及五貪欲境之體名耽嗜。解心
T1828_.42.0455b10: 相中。初辨六心。後辨十四。初中依能治所治
T1828_.42.0455b11: 故有六言。如是六心當知皆是行時所起等
T1828_.42.0455b12: 者。景云。非因歛念住縁時起故名依行時起。
T1828_.42.0455b13: 基云。前六心皆行作時起名行時。非住行等
T1828_.42.0455b14: 名行時。行時既爾住時准知。如前已説未住
T1828_.42.0455b15: 定時起名行時住定時起名住時。次辨十四
T1828_.42.0455b16: 心。景云。因攝心住縁時起。於中初有八心。四
T1828_.42.0455b17: 是能治依未至定能除五蓋。謂略心擧心是
T1828_.42.0455b18: 加行道。不掉心是無間道。寂靜心是解脱道。
T1828_.42.0455b19: 餘有四心是障。所謂散心下心掉心不寂靜
T1828_.42.0455b20: 心。下心者謂惛沈倶行。擧心者爲心沈不縁
T1828_.42.0455b21: 淨妙境策心令擧。掉心者謂太浮擧即爲掉
T1828_.42.0455b22: 纒所纒。定心已下有六心。是依四靜慮四無
T1828_.42.0455b23: 色起。三是能治。能治色無色界煩惱。三心
T1828_.42.0455b24: 是障。初言定心者謂從諸蓋得解脱已者。牒
T1828_.42.0455b25: 未至定。復能證入根本靜慮者。得入四靜慮
T1828_.42.0455b26: 心能離色界煩惱加行無間道心。不定心者
T1828_.42.0455b27: 謂未能入者障過心也。善修心者即是離色
T1828_.42.0455b28: 界惑解脱道心。不善修心者即是障也。善解
T1828_.42.0455b29: 脱心者謂從一切究竟解脱者。是離四空惑加
T1828_.42.0455c01: 行無間解脱等道。不善解脱心者是障。如是
T1828_.42.0455c02: 十四心因住時所起者。是因入定住縁時起。
T1828_.42.0455c03: 此文總説。依淨蓋地住時所起有八種心等
T1828_.42.0455c04: 者。八中四是能治是未至定攝。能離五蓋名
T1828_.42.0455c05: 淨蓋地。依淨煩惱地住時所起有六種心等
T1828_.42.0455c06: 者。三是能治。能治色界無色界惑。如前分別。
T1828_.42.0455c07: 泰云。十四心中前八心是定方便道。依伏現
T1828_.42.0455c08: 蓋清淨地住定時起。後六心依斷煩惱住定
T1828_.42.0455c09: 時起。基云。依淨蓋地等者。此中解住時十四
T1828_.42.0455c10: 心。未得定無間道住加行道中名淨蓋地。起
T1828_.42.0455c11: 八種心。依定無間道斷煩惱。起彼六心。問曰。
T1828_.42.0455c12: 何故前八名淨蓋是定加行非無間。後六是
T1828_.42.0455c13: 淨或一定一無間道。義曰。且如貪瞋癡爲所
T1828_.42.0455c14: 治蓋。無貪調伏等爲能治。則六合取三所治
T1828_.42.0455c15: 即三蓋也。此乃行時。下是住時八種。若略若
T1828_.42.0455c16: 散。略即止相散即散亂。若下若擧。下即惛沈
T1828_.42.0455c17: 擧即擧相。若掉離掉即掉擧。若寂靜不寂靜。
T1828_.42.0455c18: 謂惡作名不寂靜善作名寂靜。又疑不寂靜
T1828_.42.0455c19: 決定名寂靜。又合取前能除道名寂靜。合前
T1828_.42.0455c20: 所治名不寂靜。此即各別有對治名淨諸蓋
T1828_.42.0455c21: 地。蓋即五蓋。後之十八種總相而言。非別有
T1828_.42.0455c22: 所治。得後六時要須得前諸蓋淨已方能入
T1828_.42.0455c23: 根本定。若爾所治要便同時。何故蓋爲加行
T1828_.42.0455c24: 道定爲無間道。義曰。且如前能治寂靜等。若
T1828_.42.0455c25: 道加行道諸蓋伏非永斷。又前能治伏時爲
T1828_.42.0455c26: 加行道。所治與無間道同時爲無間道所斷。
T1828_.42.0455c27: 要所治滅能治生故。論云。從得解脱已證入
T1828_.42.0455c28: 根本定。無間道中不定心即所治也。前八別
T1828_.42.0455c29: 有對治故。加行道分別觀心也。後無間道總
T1828_.42.0456a01: 相觀。或言無間道。又未必明方便。無間道前
T1828_.42.0456a02: 之八心所治皆是蓋別有所治。後六種非別
T1828_.42.0456a03: 除蓋總斷諸煩惱。如此分別此方便無間次
T1828_.42.0456a04: 第。八唯伏惑非其無間。又於内有蓋下解法
T1828_.42.0456a05: 相中。初了知所治蓋結有無。次了能治七覺
T1828_.42.0456a06: 支以並是法念境故。唯喜覺支是受念住境
T1828_.42.0456a07: 非法念住境。相從故來。若能如是如實遍知
T1828_.42.0456a08: 諸雜染法等者。景云。遍知諸雜染法者。能知
T1828_.42.0456a09: 蓋結有無。自性因縁過患對治者。結前能治
T1828_.42.0456a10: 七覺支。是爲法念住體者。知前障治是爲法
T1828_.42.0456a11: 念住體。基云。此勘上文無別解此四種。此但
T1828_.42.0456a12: 有自性及過患對治無別因縁。若准上擧所
T1828_.42.0456a13: 治蓋等名自性。次前言了知眼處有結過患
T1828_.42.0456a14: 名過患。故能治道名對治。又無別解因縁處
T1828_.42.0456a15: 若義無妨。謂六行時中三不善根名諸惑之
T1828_.42.0456a16: 因縁。因縁生諸惑也。又即自性之種子名因
T1828_.42.0456a17: 縁也。又因何處縁何處而生自性即名因縁。
T1828_.42.0456a18: 又依眼乃至作意而生惑眼等處即名因縁
T1828_.42.0456a19: 也。如説下類身念住釋住受心法觀。念及住
T1828_.42.0456a20: 亦爾可知。上來第一辨體竟。自下第二解念
T1828_.42.0456a21: 住内外不同。初擧三問。後答。答中初以六復
T1828_.42.0456a22: 次釋三觀。後結顯少。云何於内身等住修身
T1828_.42.0456a23: 等觀者。擧内身等取内受心法。餘二准此。答
T1828_.42.0456a24: 六復次中。初云若縁外他有情名内外者。是
T1828_.42.0456a25: 有情數故名内。非自身色名外。基師解云。此
T1828_.42.0456a26: 中中縁身無簡能造所造總縁。若下第四唯
T1828_.42.0456a27: 能造非所造故別也。第二云若縁自他五根
T1828_.42.0456a28: 有執受色名縁内身。若縁外非根無執受色
T1828_.42.0456a29: 名縁外身。若縁自他扶根五塵有執受色名
T1828_.42.0456b01: 縁内外身等。第三若縁自内定地輕安倶行
T1828_.42.0456b02: 色名住内身觀者。行者身在欲界由得定故
T1828_.42.0456b03: 離於麁重。此身即是輕安倶行。由縁此色名
T1828_.42.0456b04: 住内身。亦可據身生色界名與輕安倶行。若
T1828_.42.0456b05: 雙縁他輕安麁重倶行色等者。縁他輕安倶
T1828_.42.0456b06: 行色名住内。縁他麁重倶行色名住外。第四
T1828_.42.0456b07: 中若縁内外四大所造根塵造色名住内外。
T1828_.42.0456b08: 第五中景師解云。若縁未死有識身名住内
T1828_.42.0456b09: 身。若縁色已死無識身有情數青瘀等位名
T1828_.42.0456b10: 住外身。若縁現在死屍無識身色於前念過
T1828_.42.0456b11: 去未死時有識性有識身色名住内。復縁現
T1828_.42.0456b12: 在死屍種類相續於未來時無識性相似法性
T1828_.42.0456b13: 平等法性名住外。合觀兩頭名住内外身。與
T1828_.42.0456b14: 外法等名平等法性。泰師云。若縁現在屍無
T1828_.42.0456b15: 識身色即名爲外。此現在屍於過去未死時
T1828_.42.0456b16: 有識性。今雖無識是前有識色相似平等不
T1828_.42.0456b17: 異即名爲内。若縁現在未死有識身色即名
T1828_.42.0456b18: 爲内。此色當來必死無識即名爲外。例前可
T1828_.42.0456b19: 解。基師復云。此中意明見死屍於過世曾有
T1828_.42.0456b20: 識時此現屍名外。當有識時名内。縁現有識
T1828_.42.0456b21: 身未來無識身内外亦爾。以現有識未來無
T1828_.42.0456b22: 識相似法性平等法性一相無異。乃至過去
T1828_.42.0456b23: 亦爾。第六中三藏云。此文似縁自死屍外相
T1828_.42.0456b24: 名内表身。縁他死屍外相名外表身。景云。身
T1828_.42.0456b25: 内名中身。還縁他人身内名中身。於他名外。
T1828_.42.0456b26: 泰云。若縁自内身外表色相有青瘀等變不
T1828_.42.0456b27: 變相。及縁他身表色變不變相。故名内外。基
T1828_.42.0456b28: 云。若縁自中身者即自内身名中身。即自内
T1828_.42.0456b29: 中身也。此六番解内外者。即當前十四對中
T1828_.42.0456c01: 七對也。謂初是内外對。二是根非根對。三是
T1828_.42.0456c02: 輕安麁重對。四是能所造對。五是有無識對。
T1828_.42.0456c03: 六是中表對及變不變對。下結顯少。謂前十
T1828_.42.0456c04: 四對等隨其所應皆亦作三觀義故有多種。
T1828_.42.0456c05: 今於此中且顯七對差別。故云少也。第三辨
T1828_.42.0456c06: 建立四念住意。爲治四倒立四念住。文有四
T1828_.42.0456c07: 番。初二破執。後二直顯於法。四憺怕路者。景
T1828_.42.0456c08: 云。四方憺怕之路。備云。貪有四種。一顯色
T1828_.42.0456c09: 貪。二形色貪三承事貪。四妙觸貪。於此四貪
T1828_.42.0456c10: 作不淨觀。故不淨觀亦有四路。即屍陀林寂
T1828_.42.0456c11: 寞無人名憺怕路。如實了知所計諸蘊自相
T1828_.42.0456c12: 共相斷我倒者。了知諸蘊唯有法性各各別
T1828_.42.0456c13: 異都無有我名了自相。了知諸蘊同是無我
T1828_.42.0456c14: 名了共相。故除我倒。若委細説身等四各有
T1828_.42.0456c15: 四故。智論云。四法雖各有四種。身應多觀不
T1828_.42.0456c16: 淨。受多觀苦。心多觀無常。法多觀無我。第二
T1828_.42.0456c17: 番中由依身故受用苦樂等者。由我依身故
T1828_.42.0456c18: 受用苦樂。又執我爲受苦樂者。又由我心於
T1828_.42.0456c19: 法非法能起染淨。基云。受苦樂者。依下覆解
T1828_.42.0456c20: 中云。於心意識執我愚者我事愚故立心念
T1828_.42.0456c21: 住。即此計心以爲我也。與前第一相違。第三
T1828_.42.0456c22: 番中謂若依此身造業。若爲此受故造業。若
T1828_.42.0456c23: 造業者若由善不善法造業。下文屬當可知。
T1828_.42.0456c24: 第四番中謂若依此身有染淨。若爲此受故
T1828_.42.0456c25: 起染淨。若心爲染淨主者若由諸法故成染
T1828_.42.0456c26: 淨屬當可知。第四總解念住之義。若於此住
T1828_.42.0456c27: 念者謂所縁念住者。於此所縁身受心法安
T1828_.42.0456c28: 念而住故名念住。由此住念者乃至是自性
T1828_.42.0456c29: 念住者。由此慧及念攝持於定故云由此住
T1828_.42.0457a01: 念。念慧二種倶是自性。念住體與對法同。不
T1828_.42.0457a02: 同小論唯慧一數是自性念住。又由身受心
T1828_.42.0457a03: 法増上所生等者。向來雖辨慧體及念是自
T1828_.42.0457a04: 性念住。未知慧是何慧。故此中出。但縁身等
T1828_.42.0457a05: 所起三慧若漏無漏悉是念住

T1828_.42.0457a06:

瑜伽論記卷第七

之上終

T1828_.42.0457a07:
T1828_.42.0457a08:

T1828_.42.0457a09:

瑜伽論記卷第七之下

論本第二十
九至三十二

T1828_.42.0457a10:
T1828_.42.0457a11: 　釋遁倫集撰　
T1828_.42.0457a12: 論本卷第二十九
T1828_.42.0457a13: 自下第二解正斷。文分爲二。初結前所明。二
T1828_.42.0457a14: 從此無間已下明四正斷。初中云除遣麁麁
T1828_.42.0457a15: 顛倒了達善不善法者。泰師解云。梵語多重。
T1828_.42.0457a16: 如似刹那刹那。此云麁麁。義亦如是。又解。四
T1828_.42.0457a17: 倒非一故須重言。又解。倒麁深重故云麁麁。
T1828_.42.0457a18: 又前念住了蓋結有無故了達不善。了七覺
T1828_.42.0457a19: 有無故了達善法。第二文中。初廣釋。二辨略
T1828_.42.0457a20: 義。前中又二。初別釋四種正斷。二解總名。前
T1828_.42.0457a21: 中先列後釋。從無間乃至攝心持心者。若依
T1828_.42.0457a22: 前卷具足列名。一於已生惡不善法爲令斷
T1828_.42.0457a23: 故生欲策勵發勤精進策心持心正斷。二於
T1828_.42.0457a24: 未生惡不善法爲不生故生欲策勵等。三於
T1828_.42.0457a25: 未生善法爲令生故生欲策勵等。四於已生
T1828_.42.0457a26: 善法爲欲令住不忘失令修圓滿令倍修習令
T1828_.42.0457a27: 其増長令其廣大生欲策勵等。今此文中先
T1828_.42.0457a28: 明未生惡不善法却辨已生。就下釋中。初解
T1828_.42.0457a29: 善惡及生未生。後解斷惡修善生欲策勵等。
T1828_.42.0457b01: 前中先解惡法生未生。後解善法生及未生。
T1828_.42.0457b02: 及能起彼所有煩惱者。謂分別起全及修惑
T1828_.42.0457b03: 一分能發惡行者也。善法生未生中。云云何
T1828_.42.0457b04: 名一切善法謂若彼對治等者。此初句謂總
T1828_.42.0457b05: 能治。下二句是別能治。言彼者。基公兩解。一
T1828_.42.0457b06: 云。即別之彼也。謂彼蓋結也。二云。前解不善
T1828_.42.0457b07: 法。今即彼前不善之對治也。下二句別出能
T1828_.42.0457b08: 治。初句即總也。次解生欲策勵等。文分爲二。
T1828_.42.0457b09: 初解生欲策勵發勤精進。後解策心持心。前
T1828_.42.0457b10: 中復二。初解斷惡生欲等。後解生善生欲等。
T1828_.42.0457b11: 前中有二。初解生欲。云一切一切者。謂一切
T1828_.42.0457b12: 惡業及一切煩惱故重云也。又解。一切生及
T1828_.42.0457b13: 一切和合也。次解策勵發勤精進有其四番。
T1828_.42.0457b14: 初番明於縁過未不現見境惡不善法。其未
T1828_.42.0457b15: 生者欲令不生。其已生者欲令永斷。是名策
T1828_.42.0457b16: 勵。於縁現在現見境惡不善法。其未生者令
T1828_.42.0457b17: 不生。已生永斷發勤精進。第三番明前二正
T1828_.42.0457b18: 斷若行過未境界如是行時不令煩惱縁彼生
T1828_.42.0457b19: 起設暫時起速能斷滅名策勵。若行現在不
T1828_.42.0457b20: 令煩惱縁彼生起設記速滅名發勤精進。第
T1828_.42.0457b21: 四番明惡不善法縁於過未由分別力非境界
T1828_.42.0457b22: 力若未生令不生已生令斷名策勵。若縁現
T1828_.42.0457b23: 在由分別力及境界力未生令不生已生永斷
T1828_.42.0457b24: 發勤精進。基公釋云。唯由分別力生非境界
T1828_.42.0457b25: 力者謂於住時思惟過去等者。謂不行於境
T1828_.42.0457b26: 界無境界行。但縁過未故名爲住。亦分別力
T1828_.42.0457b27: 境界力者。即行於境界名行也。若不善法境
T1828_.42.0457b28: 力生時必有分別故。無此偏句。分別即心而
T1828_.42.0457b29: 生不善等者是初偏句。即縁過未生第二倶
T1828_.42.0457c01: 句。現在境起與前第一翻解。策勵精進同。下
T1828_.42.0457c02: 解生善生欲等。於中復二。初解生欲。後解策
T1828_.42.0457c03: 勵精進。並牒經文解釋。就解策勵精進中。三
T1828_.42.0457c04: 番釋。自下第二解策心持心。通約斷二惡生
T1828_.42.0457c05: 二善釋。若沈即策。若掉即持。上已別釋四種
T1828_.42.0457c06: 正斷。下解總名。有其二名。一名正勝。勝煩惱
T1828_.42.0457c07: 故。二名正斷。斷煩惱故。律儀斷斷斷等者。景
T1828_.42.0457c08: 云。制惡名律儀。初修有漏精進制彼已生惡
T1828_.42.0457c09: 法令不牽後。名律儀斷。後修無漏精進。斷已
T1828_.42.0457c10: 生惡所熏種子。亦名律儀斷。其未生惡法有
T1828_.42.0457c11: 當生義。爲斷當生現行。故斷彼種故言爲斷。
T1828_.42.0457c12: 故云斷斷。基云。律儀斷者。律儀名防過。防已
T1828_.42.0457c13: 生惡令不増令不増長故。別解。由十因縁戒
T1828_.42.0457c14: 善清淨。謂前二十八卷有十順學法。一離母
T1828_.42.0457c15: 邑。二離愛著。三離懈怠。四離我見。五離段食
T1828_.42.0457c16: 味。六離言論愛。七離十一過。八離定味。九離
T1828_.42.0457c17: 散亂。十忍辱。防護斷者。即此精進修不放逸。
T1828_.42.0457c18: 防已生善離於退失故。自下第二辨略義。謂
T1828_.42.0457c19: 爲顯示於黒白捨取事中乃至四種正斷等
T1828_.42.0457c20: 者。略上爲顯。捨二黒事。取二白事。生欲名意
T1828_.42.0457c21: 樂滿。由自策勵發勤精進策心持心名加行
T1828_.42.0457c22: 滿。修瑜伽師唯有爾所正應作事乃至希願
T1828_.42.0457c23: 樂欲者。重略上文。爲斷三惡爲修三善而生
T1828_.42.0457c24: 希欲。爲斷諸纒修止擧捨相者。此略上文若
T1828_.42.0457c25: 在持心爲斷三惡修三善故。心沈沒時即取
T1828_.42.0457c26: 淨相策心令擧。若因策故心太掉動即將心
T1828_.42.0457c27: 住止者。制持心。若不掉役即捨心相續能斷
T1828_.42.0457c28: 諸纒。爲斷諸纒及隨眠故更應修習對治善
T1828_.42.0457c29: 法者。略上爲斷二惡現起纒及纒隨眠。更應

Footnote:

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