SAT DB

T1833_.43.0834a01: 故復言亦異。如内宗中水波等喩。大意同
T1833_.43.0834a02: 疏　
T1833_.43.0834a03: 疏。雙無之言無所表故者。但言無兒即知
T1833_.43.0834a04: 石女。何須復説無女之言　
T1833_.43.0834a05: 疏。又此言表即同第二者。第四計中有四句
T1833_.43.0834a06: 破。表同第一不雙非難。遮同第二無所執
T1833_.43.0834a07: 難　問且如大乘一切色上有質礙性。此
T1833_.43.0834a08: 名有性。色法即有非色法無名同異性。此之
T1833_.43.0834a09: 二性與色等法。亦得名爲亦一亦異非一非
T1833_.43.0834a10: 異還同外道。如何破他　答大乘宗義假名
T1833_.43.0834a11: 施設。非識外實。迷悟有別。由是悟故四句
T1833_.43.0834a12: 皆是。若也迷者四句皆非。故不同彼　問今
T1833_.43.0834a13: 以四句破彼外宗。大乘正義何句所攝
T1833_.43.0834a14: 答有義大乘正法非四句收。不可言故。無定
T1833_.43.0834a15: 性故　詳曰。若同外計一句亦非。若依假
T1833_.43.0834a16: 詮通有四句而有何失。更互相望得成四
T1833_.43.0834a17: 句。如前應悉

T1833_.43.0834a18:

成唯識論演祕卷第一

末終

T1833_.43.0834a19:
T1833_.43.0834a20:
T1833_.43.0834a21:

T1833_.43.0834a22:

成唯識論演祕卷第二

本疏第二

T1833_.43.0834a23: 　沙門智周撰　
T1833_.43.0834a24: 疏。今言離識簡違宗過者。問設言異識何
T1833_.43.0834a25: 有違宗　答大乘宗中異識之色不是無
T1833_.43.0834a26: 故
T1833_.43.0834a27: 疏。稍相近等者。相似名近。大小倶説心爲
T1833_.43.0834a28: 能取心即是識　有云。體即識故談彼心
T1833_.43.0834a29: 王。稍相近故説彼心所　詳曰。此未必然。
T1833_.43.0834b01: 何意心所獨名相近。若似名近何不兼心。
T1833_.43.0834b02: 近王名近境相更近。何乃先破　或據一
T1833_.43.0834b03: 邊義必通也。然成繁碎　
T1833_.43.0834b04: 疏。對有三種者。問對爲何義　答謂礙也。
T1833_.43.0834b05: 礙有二義。一障礙名礙。二拘礙名礙。三有
T1833_.43.0834b06: 對中障礙有對。障礙名礙。所縁･境界。拘礙
T1833_.43.0834b07: 名礙　
T1833_.43.0834b08: 疏。境界有對等者。然境拘礙能照根･識有
T1833_.43.0834b09: 多差別。故施設論作如是言。有眼於水有
T1833_.43.0834b10: 礙非陸。如魚等眼。有眼於陸有礙非水。
T1833_.43.0834b11: 從多分説如人等眼。有眼倶礙。如畢舍遮･
T1833_.43.0834b12: 室獸摩羅等眼。有倶非礙。謂除前相。有眼
T1833_.43.0834b13: 於夜有礙非晝。如鵂鶹等眼。有眼於晝有
T1833_.43.0834b14: 礙非夜。從多分説如人等眼。有眼倶礙。
T1833_.43.0834b15: 如野干等眼。有倶不礙。謂除前相　釋施
T1833_.43.0834b16: 設論者六足中一。大迦多衍那造　畢舍遮
T1833_.43.0834b17: 者唐云食血肉。鬼之異名也　室獸摩羅傍
T1833_.43.0834b18: 生類也。形如壁蛒。小者二丈。大者百尺　倶
T1833_.43.0834b19: 不礙者。即諸盲者　問根･識各能縁照自
T1833_.43.0834b20: 境。何名爲礙　答祇爲自境拘自根･識。不
T1833_.43.0834b21: 令於餘境等轉故。或自境等和合轉時。於
T1833_.43.0834b22: 餘境等而不得起故名爲礙。故倶舍論云。
T1833_.43.0834b23: 云何眼等於自境界所縁轉時説名有對。越
T1833_.43.0834b24: 彼於餘此不轉故。或復礙者是和合義。謂
T1833_.43.0834b25: 眼等法於自境界･及自所縁和合轉故　釋
T1833_.43.0834b26: 曰。雙問雙答境界･所縁二有對也。釋中有
T1833_.43.0834b27: 二。並以拘礙名爲礙也　
T1833_.43.0834b28: 疏。心心所法至名爲所縁者。顯所縁有對。執
T1833_.43.0834b29: 猶慮託。心･心所法其性羸劣非境不生。猶
T1833_.43.0834c01: 如羸人非杖不起。故彼境等是心所慮。名
T1833_.43.0834c02: 爲所縁。此據有縁其用方起。非必正起。故
T1833_.43.0834c03: 過･未心亦名有對。礙縁境用名所縁對　
T1833_.43.0834c04: 疏。若於彼法等者。顯境界對。於彼色等此
T1833_.43.0834c05: 眼･耳等。有見･聞等取境功能。説此色等爲
T1833_.43.0834c06: 眼等境。功能所託名爲境界。如人於彼有
T1833_.43.0834c07: 勝功能。便説彼爲我之境界。此約有能。非
T1833_.43.0834c08: 要起用故彼同分仍名有對。礙取境用名
T1833_.43.0834c09: 境界對　問取･縁何別　答取謂照矚。縁謂
T1833_.43.0834c10: 縁慮。故二別也。又倶舍論句數聊簡云。若法
T1833_.43.0834c11: 境界有對亦障礙有對耶。應作四句。謂七心
T1833_.43.0834c12: 界･法界一分諸相應法是第一句。色等五境
T1833_.43.0834c13: 是第二句。眼等五根是第三句。法界一分非
T1833_.43.0834c14: 相應法是第四句。若法境界有對亦所縁有
T1833_.43.0834c15: 對耶。應順後句答。謂若所縁有對定是境
T1833_.43.0834c16: 界有對。有雖境界有對而非所縁有對。謂
T1833_.43.0834c17: 眼等五根　
T1833_.43.0834c18: 疏。然經部至十處所攝者。亦如大乘十八界
T1833_.43.0834c19: 種第六･八縁以境對根合法處攝。從所生
T1833_.43.0834c20: 現十八界收。此亦相似　
T1833_.43.0834c21: 疏正理論至別有色故者。問有部亦爾。何乃
T1833_.43.0834c22: 諍耶　答正理難意我麁細實。可細從麁在
T1833_.43.0834c23: 十處收。汝麁既假。云何實細從假十處非
T1833_.43.0834c24: 法處耶。經部意云。雖假實殊隨所成麁在
T1833_.43.0834c25: 於十處非法處攝。故有諍也　
T1833_.43.0834c26: 疏。薩婆多等麁細倶實者。等説出世･及説假
T1833_.43.0834c27: 部。説假部計蘊門皆實。説出世言出世並
T1833_.43.0834c28: 實。故麁細色在蘊。出世悉皆實故。故疏等言
T1833_.43.0834c29: 等此二宗各小分也。餘部全同　或復全異。
T1833_.43.0835a01: 故不等之　
T1833_.43.0835a02: 疏。五根等亦攝在中等者。問此量對誰　答
T1833_.43.0835a03: 略爲三釋　一對有部。五根･境等攝入宗
T1833_.43.0835a04: 中。故無不定。若對經部有相符失。經部根
T1833_.43.0835a05: 等皆是假故。雖破能成。爲遮不定兼破根
T1833_.43.0835a06: 等。亦無失矣　二對經部。五根･境等攝入
T1833_.43.0835a07: 同喩。論意但破能成微故　三雙破二宗。
T1833_.43.0835a08: 然別作量。若以一量破二宗者進退有過。
T1833_.43.0835a09: 思可知也。第三義備。前二理通　
T1833_.43.0835a10: 疏。無爲至無不定者。非色喩言攝無爲等。無
T1833_.43.0835a11: 爲無礙。不成衣等。故入同中。故彼不得將
T1833_.43.0835a12: 爲不定　
T1833_.43.0835a13: 疏。此二量破經部者。詳曰。以折宗法而爲
T1833_.43.0835a14: 其因成非實有。通前三量亦應無失。已
T1833_.43.0835a15: 成宗法得爲因故　
T1833_.43.0835a16: 疏。極微有方分理不應成一者。以一極微
T1833_.43.0835a17: 對六方面名有方分。既有六方所對不同。
T1833_.43.0835a18: 能對之微云何體一　應立量云。所執極微。
T1833_.43.0835a19: 體應不一。可分折故。有方分故。如諸麁
T1833_.43.0835a20: 色　
T1833_.43.0835a21: 疏。不然因有隨不成者。若以此文對經部
T1833_.43.0835a22: 者。無方分因便成隨一。經部不許無方分
T1833_.43.0835a23: 故　
T1833_.43.0835a24: 疏。爲量同前者。同前承光發影中量。難彼
T1833_.43.0835a25: 極微令有方分　
T1833_.43.0835a26: 疏。聚應如極微者。一極微處若有六微。應
T1833_.43.0835a27: 諸聚色如極微量。展轉相望不過量故。則
T1833_.43.0835a28: 應聚色亦不可見　
T1833_.43.0835a29: 疏觸與不觸皆應有分者。若相觸者。相對礙
T1833_.43.0835b01: 故。理有方分。設不觸著擬宜六方亦須有
T1833_.43.0835b02: 分。若不爾者何名對色　
T1833_.43.0835b03: 疏。聚不異無二者。聚不異言牒有宗救。聚色
T1833_.43.0835b04: 與微而無異故。無二之言天親難彼。聚色
T1833_.43.0835b05: 應無影･障二也。即極微故。猶如極微　
T1833_.43.0835b06: 疏。此結非等者。既破極微非實有。已成前
T1833_.43.0835b07: 量云外有對色定非實有。因乃無過　
T1833_.43.0835b08: 疏。此非他心等境者。他心智者但縁他心
T1833_.43.0835b09: 不縁根故。且依凡夫。六識散心之所不得。
T1833_.43.0835b10: 第六雖縁然非現得。故必除之。理實餘聖
T1833_.43.0835b11: 非定六識亦不得也。其第七識因中自他皆
T1833_.43.0835b12: 不縁根。果他不許故亦不簡　
T1833_.43.0835b13: 論。以能發識比知是有者。汎明比知略有
T1833_.43.0835b14: 四種　一以因比果。如觀現法有引後
T1833_.43.0835b15: 用知所引果　二以果比因。即觀現法有
T1833_.43.0835b16: 酬前義知能引因　三以體比用。觀所成
T1833_.43.0835b17: 法而知作者･作具差別　四以用比體。觀
T1833_.43.0835b18: 作者等知所成法。今論所明以果知因。由
T1833_.43.0835b19: 用比體　
T1833_.43.0835b20: 論。外有對色理不成等者。論中意明五根但
T1833_.43.0835b21: 是内識變現。爲下自明五塵境故。然有對
T1833_.43.0835b22: 言･及内識變義該根･境。疏主因叙諸宗五
T1833_.43.0835b23: 塵。不説此文是明塵也　故總結云心外
T1833_.43.0835b24: 有對前已遮破。故此諸根但是内識之所變
T1833_.43.0835b25: 現　若爾何故引觀所縁縁頌義而以爲
T1833_.43.0835b26: 證　答意取識變一邊爲證。有義破云。疏
T1833_.43.0835b27: 説此説所縁之境是識所變非外微成。今不
T1833_.43.0835b28: 依此。若已顯境是内識變。何故次下復云
T1833_.43.0835b29: 眼等外所縁縁理非有耶。明知此文但顯五
T1833_.43.0835c01: 根是識所變　詳曰。談何容易而見彈斥。疏
T1833_.43.0835c02: 何有云此説所縁豈不自加。又疏前科分
T1833_.43.0835c03: 明自指根･境等別。明疏不謬。當審尋之　
T1833_.43.0835c04: 疏。有以過去五識相分爲五塵者。是過去世
T1833_.43.0835c05: 五識所變相分熏成後生現行今爲識境。故
T1833_.43.0835c06: 觀所縁論云。或前識相爲後識縁。引本識中
T1833_.43.0835c07: 生似自果功能令起。不違理故　
T1833_.43.0835c08: 疏。不見香味通假者。雖無明文。以理言之
T1833_.43.0835c09: 亦得有假。如和合香可許是假。故瑜伽論
T1833_.43.0835c10: 五十四云。空行風中無倶生香。唯假合者。既
T1833_.43.0835c11: 云假合。明知是假味中必有和合之味類
T1833_.43.0835c12: 香通假　
T1833_.43.0835c13: 疏。謂曾現見色等者。釋論解云。曾見色者。
T1833_.43.0835c14: 謂能持過去識受用義以顯界性。現見色
T1833_.43.0835c15: 者。謂能持現在識受用義以顯界性　釋
T1833_.43.0835c16: 曰。受者取也。即釋前現見。義者是境。即明
T1833_.43.0835c17: 前色由能持識根方取境。故擧所持以明
T1833_.43.0835c18: 界也。此但明界。界謂能持。不言眼義。或持
T1833_.43.0835c19: 識者顯其界義。受用義者明其眼義　
T1833_.43.0835c20: 疏。及此種子者。釋論云。謂眼種子或唯積聚。
T1833_.43.0835c21: 爲引當來眼故。或已成就。爲生現在眼根　
T1833_.43.0835c22: 　釋曰。由此種子能生二世現行眼根。眼根
T1833_.43.0835c23: 因故亦名眼界。故彼論云。故此二種名眼
T1833_.43.0835c24: 界者。眼生因故。二世眼種名爲二種。因義
T1833_.43.0835c25: 名界。總以持･因二義名界。然瑜伽論五十
T1833_.43.0835c26: 六中六義名界。恐繁不具。餘根准此　
T1833_.43.0835c27: 疏。由本熏時等者。根實唯種。由熏種時心
T1833_.43.0835c28: 變似色。對法據此熏時似色名爲現色。餘
T1833_.43.0835c29: 根亦然
T1833_.43.0836a01: 疏。對所生之果識等者。能生果法名爲功
T1833_.43.0836a02: 能。現行色根能生識果。據此假説現行色
T1833_.43.0836a03: 根名爲功能。功能即是種子異名　
T1833_.43.0836a04: 疏。功能生識等者。大小皆許根名功能。所
T1833_.43.0836a05: 以論云發眼等識名眼等根。擧功能顯。
T1833_.43.0836a06: 由體有諍故論不出之根體也　詳曰。或
T1833_.43.0836a07: 唯現家會所縁論名功能意。彼言功能據
T1833_.43.0836a08: 極成説。雖實現色是眼等根。由不極成故
T1833_.43.0836a09: 彼不説　
T1833_.43.0836a10: 疏。下破所縁縁至第三結正義者。詳曰。撿下
T1833_.43.0836a11: 文中歸正義處。乃是總破有對色中大文
T1833_.43.0836a12: 第三。除此更無歸正義處。破有部後雖
T1833_.43.0836a13: 復結云許有極微尚致此失。然無歸於正
T1833_.43.0836a14: 義之處。以理應云後總結也。即是復云許
T1833_.43.0836a15: 有極微文等是也　或可。文言況無識外
T1833_.43.0836a16: 眞實極微。即正義　
T1833_.43.0836a17: 疏。外人執他身心至故今非之者。有義此亦
T1833_.43.0836a18: 不然。論文但破有對實色不破心故。又理
T1833_.43.0836a19: 非有。指前破文。前但破色不破心故。但言
T1833_.43.0836a20: 義便故總叙宗。非文意者即無有失　詳
T1833_.43.0836a21: 曰。雖復本意破外有對。論今以彼所縁縁
T1833_.43.0836a22: 破。所縁縁寛。有對義局。以寛成狹破他心
T1833_.43.0836a23: 等非自親縁斯有何失。若不許者即此論
T1833_.43.0836a24: 標所縁縁言。攝義不盡復不定失。他許他
T1833_.43.0836a25: 心雖是所縁非自識變。是自外故。故知論
T1833_.43.0836a26: 意總包一切所縁縁也。不得説言非文意
T1833_.43.0836a27: 也　又疏意云。他心･心等非自親縁縁。非
T1833_.43.0836a28: 所縁。不斥心義。云何難云論但破色不
T1833_.43.0836a29: 破心耶。難失疏旨。得論玄妙疏誠可觀
T1833_.43.0836b01: 疏。諸預流等者。一刹那頃受等心所還能自
T1833_.43.0836b02: 縁　問何獨初果　答一切皆得。凡夫不明。
T1833_.43.0836b03: 所以不説。預流初聖故擧例餘　
T1833_.43.0836b04: 疏。此即總牒共許所縁縁義者。有義斥云。若
T1833_.43.0836b05: 牒共許何名汝執。又自宗義次前已説。何
T1833_.43.0836b06: 須重説。今辨親縁。豈大乘中能引自識。是
T1833_.43.0836b07: 此所引親所所縁　詳曰。所縁縁者爲境生
T1833_.43.0836b08: 識。此之名義大小通許。名之爲共。非言此
T1833_.43.0836b09: 縁體性差別一切率同名爲共也。亦如因明
T1833_.43.0836b10: 共比量義而所諍宗實不同故。前標所縁
T1833_.43.0836b11: 辨自識變。未明何義名所縁縁。今牒共許
T1833_.43.0836b12: 所縁縁中他所許義言執何違。何有重失。
T1833_.43.0836b13: 難引自識例此知非　
T1833_.43.0836b14: 疏。法必有體至是所縁者。有義彼似境相非
T1833_.43.0836b15: 是所縁。屬能縁攝故説似境名所縁者必
T1833_.43.0836b16: 不應理　詳曰。此蓋似破。於無過中妄生
T1833_.43.0836b17: 過故。疏談彼意識上必有似境之相。其色
T1833_.43.0836b18: 等境方名所縁不爾便非。何以故。能縁無
T1833_.43.0836b19: 彼取境用故。又如眼識縁色之時。識上若
T1833_.43.0836b20: 無似境之相。色境名爲眼所縁者。色必應
T1833_.43.0836b21: 爲耳識所縁。耳識亦無似色相故。若不爾
T1833_.43.0836b22: 者比量相違。若許爾者有雜亂失。由此要
T1833_.43.0836b23: 須有似境相。然疏文約而義繁也。長披審思
T1833_.43.0836b24: 幽旨方悟。疏中不斷似境之相屬所縁也
T1833_.43.0836b25: 　又疏次云。其似境相即是行相大小乘別。
T1833_.43.0836b26: 解四分處必自明也　
T1833_.43.0836b27: 疏。今以爲喩意取小分者。但取非縁一分爲
T1833_.43.0836b28: 喩。名爲小分　
T1833_.43.0836b29: 疏。以五識是有法所收等者。無過所以如燈
T1833_.43.0836c01: 具辨　問本成和合非五識縁。今意在法
T1833_.43.0836c02: 五在有法。乃成和合非是意縁。何關五識。
T1833_.43.0836c03: 若爾頌中何言五識　答五雖有法亦名
T1833_.43.0836c04: 所立。故如瑜伽云何所立有二謂自性･差別
T1833_.43.0836c05: 理門亦云但由法故成於法。如是成立於
T1833_.43.0836c06: 有法　問法中言設。明非實許。第二月上
T1833_.43.0836c07: 設五所縁。理竟何失。而於法中要除五耶
T1833_.43.0836c08: 　答他許自違縱他名設。他元不許云何
T1833_.43.0836c09: 稱設　詳曰。歴觀群典設有二途。一者他
T1833_.43.0836c10: 許自宗不許而有設言。二者自他雖總不
T1833_.43.0836c11: 許。爲有所 &T007582;

假縱於彼亦復言設。即攝
T1833_.43.0836c12: 大乘設許經部色･心互爲無間縁義。如下
T1833_.43.0836c13: 當悉。第二月喩他雖不許爲五所縁。爲 &T007582;

T1833_.43.0836c14: 於縁縱許所縁。理亦何失。同攝論故。若准
T1833_.43.0836c15: 此理。彼頌五識在於法中亦應無爽。當更
T1833_.43.0836c16: 審思　
T1833_.43.0836c17: 疏。亦非法性等者。性者體也。無實體故名
T1833_.43.0836c18: 非法性　
T1833_.43.0836c19: 疏。義須加減者。或有疏云。不須加減。略爲
T1833_.43.0836c20: 二釋。一云義是。不字非也。然有無境雖皆所
T1833_.43.0836c21: 縁。但意所縁非五識境。據義而言當須加
T1833_.43.0836c22: 減。非文不正須加減之　二不字正。義言
T1833_.43.0836c23: 謬也。彼文既正。第一解中不須減出五識
T1833_.43.0836c24: 設所縁等五字。但如初作五在有法。即無
T1833_.43.0836c25: 過故。二釋倶通。後解稍順　
T1833_.43.0836c26: 疏。然觸至不同長等者。但地等増名澁･滑
T1833_.43.0836c27: 等。不同長等相形待立　問長･短何故聚･
T1833_.43.0836c28: 集攝耶　答若約相形即相待假。據多法
T1833_.43.0836c29: 成名聚集假。亦不相違　
T1833_.43.0837a01: 疏。如命等者。大宗命根體是假法。意所縁縁。
T1833_.43.0837a02: 證自五識縁識内假　
T1833_.43.0837a03: 疏。五識上無彼極微相如眼根者。問因言五
T1833_.43.0837a04: 識無極微相。喩上眼識無彼根相。根與極
T1833_.43.0837a05: 微二既不同。云何能立於喩得轉　答准
T1833_.43.0837a06: 所縁論。因中但云於眼識上無彼相故省
T1833_.43.0837a07: 極微言。即無過矣。以根等喩五識亦無彼
T1833_.43.0837a08: 之相故　
T1833_.43.0837a09: 疏。若彼救言至准量亦爾者。詳曰。亦可
T1833_.43.0837a10: 以量難微隱相　量云。未和合時。和合之
T1833_.43.0837a11: 相亦應顯現。體即和合之極微故。如已合
T1833_.43.0837a12: 時　
T1833_.43.0837a13: 疏。雖有多相等者。如一色上有苦･無常及
T1833_.43.0837a14: 愛･非愛乃至微圓一切等相故名爲多。五識
T1833_.43.0837a15: 唯縁色等自相言一分也　
T1833_.43.0837a16: 論。有執色等爲此所縁等者。衆賢師義具如
T1833_.43.0837a17: 疏明。又正理論云。色等極微散未合時。同
T1833_.43.0837a18: 毘婆沙及經部師非五識境。以識上無極
T1833_.43.0837a19: 微相故。多微聚集展轉相望。一一極微有麁
T1833_.43.0837a20: 相生。方眼等識所縁之境。且如七微共聚相
T1833_.43.0837a21: 資。各各有一麁相而生量等七微。然此麁
T1833_.43.0837a22: 相唯現在有。雖是質礙互相渉入。如經部
T1833_.43.0837a23: 者所造之色。又與能生因細極微必得同
T1833_.43.0837a24: 處。如經部者能造所造互相渉入。故縁麁
T1833_.43.0837a25: 相必縁極微。以同處故。然和合相雖説生
T1833_.43.0837a26: 言。非異能生別有體性。但本極微無有麁
T1833_.43.0837a27: 相。今和集已。體雖不改相轉成麁。故説生
T1833_.43.0837a28: 言。非如本計多微共聚共成一相　
T1833_.43.0837a29: 疏。問眼縁心土至何理不齊者。此難意
T1833_.43.0837b01: 云。如縁自相。爲更變相方乃縁之。爲更
T1833_.43.0837b02: 不變即能縁也。若不變者便同正量。正量
T1833_.43.0837b03: 縁境不變相故。有部縁微亦無相故。餘准
T1833_.43.0837b04: 可知　
T1833_.43.0837b05: 論。然識變時頓現一相等者。問何故大色不
T1833_.43.0837b06: 合微成而頓變耶　答無實極微能生麁
T1833_.43.0837b07: 色。所以頓變。不以微成。故瑜伽論第三云。
T1833_.43.0837b08: 於色聚中曾無極微。若從自種生時唯聚
T1833_.43.0837b09: 集生。或細･或中･或大。又非極微集成色聚。
T1833_.43.0837b10: 故知麁色而但頓變　
T1833_.43.0837b11: 疏。形量大者體是實有者。問瓶等頓變亦非
T1833_.43.0837b12: 微成。何故名假　答傳有兩釋　一云瓶･
T1833_.43.0837b13: 盆等相雖識頓變。然唯是形。故説名假。今
T1833_.43.0837b14: 説所縁識頓變者。意顯色故。故實非假。言
T1833_.43.0837b15: 一相者理實是形。今以形色標於色相。必
T1833_.43.0837b16: 無有違　二云瓶等頓變但四境相。故四境
T1833_.43.0837b17: 實説爲瓶等故名爲假。後説爲勝
T1833_.43.0837b18: 疏。後如悔等者。悔體雖有癡増名悔。待於
T1833_.43.0837b19: 無癡説癡爲悔　
T1833_.43.0837b20: 疏。非如青等相待仍實者。青對黄等而得
T1833_.43.0837b21: 青名。然不得説青名爲黄。如短待長。非
T1833_.43.0837b22: 但不得名之爲長。必復不得定名爲短。
T1833_.43.0837b23: 所以不同青等顯色　
T1833_.43.0837b24: 疏。無別縁假者。要兼實縁。無能離實而別
T1833_.43.0837b25: 縁假　
T1833_.43.0837b26: 疏。唯意得之者。意識能得彼別假也　
T1833_.43.0837b27: 疏。名縁假者。但言縁假。五識必能縁彼依
T1833_.43.0837b28: 青分位假故　
T1833_.43.0837b29: 疏。然依他至所折色説者。而言此微爲依
T1833_.43.0837c01: 他者。但依所折色體説也。微體實無非依
T1833_.43.0837c02: 他也　
T1833_.43.0837c03: 疏。由五縁故佛説極微者。按彼論云。建立
T1833_.43.0837c04: 極微有五勝利。謂由分折一合聚色安立
T1833_.43.0837c05: 方便。於所縁境便能清淨廣大修習。是初勝
T1833_.43.0837c06: 利。又能漸斷薩迦耶見。是第二利。如能漸
T1833_.43.0837c07: 斷薩迦耶見。如是必能漸斷憍慢。是第三
T1833_.43.0837c08: 利。又能漸伏諸煩惱纒。是第四利。又能速疾
T1833_.43.0837c09: 除遣諸相。是第五利　釋。第一破常而證
T1833_.43.0837c10: 無常。二知無常不計我等。三既無我。我倶
T1833_.43.0837c11: 憍慢必能斷滅。四斷見慢已於彼境界伏
T1833_.43.0837c12: 惑不起。五由伏惑故不取相能除法執
T1833_.43.0837c13: 　或五勝利即三解脱。初之二種空解脱門。
T1833_.43.0837c14: 第三･第四無願解脱。第五一種即無相門。行
T1833_.43.0837c15: 相易准　
T1833_.43.0837c16: 疏。更無細分者。按彼論第三云。然色聚有
T1833_.43.0837c17: 分非極微。何以故。由極微即是分。此是聚
T1833_.43.0837c18: 色所有。非極微復有餘極微。是故極微非
T1833_.43.0837c19: 有分也　
T1833_.43.0837c20: 疏。非肉天眼境等者。問何所以者。答按彼
T1833_.43.0837c21: 論云。以彼天眼唯取聚色中表上下前後
T1833_.43.0837c22: 兩邊若明若闇。必不能取極微處所。由極
T1833_.43.0837c23: 微體以惠分析而建立故。論標天眼肉眼
T1833_.43.0837c24: 類知。故不別釋。即餘三眼皆縁極微　問
T1833_.43.0837c25: 惠･法二眼以何爲體能觀極微　答以慧
T1833_.43.0837c26: 爲體。然本･後智分爲兩釋。一云二眼皆後
T1833_.43.0837c27: 得智。惠眼觀空。法眼觀有。或二種眼通觀
T1833_.43.0837c28: 空･有。若爾空者云何縁微。答縁極微空空
T1833_.43.0837c29: 智得縁　二云惠眼觀如即根本智。法眼觀
T1833_.43.0838a01: 空即後得智。若爾惠眼云何縁微。答縁極
T1833_.43.0838a02: 微如名縁極微　詳曰。今依後解。有所
T1833_.43.0838a03: 憑故。對法論云。眞如唯是聖惠眼境。故知
T1833_.43.0838a04: 惠眼而縁眞如　問佛眼體何　答有二義。
T1833_.43.0838a05: 一云因別法･惠。果總佛眼。故智度論云。猶
T1833_.43.0838a06: 如四河而至大池總名爲海。二云無分別
T1833_.43.0838a07: 惠以爲其體。與惠･法眼體有別故。或以大
T1833_.43.0838a08: 悲名爲佛眼　詳曰。前解爲本。智度論文
T1833_.43.0838a09: 自明解故。後釋大悲義亦局故　問按智度
T1833_.43.0838a10: 論四眼至佛總名佛眼。云何極微非肉天
T1833_.43.0838a11: 境　答爲二釋。一云雖至佛位亦能縁微。
T1833_.43.0838a12: 因位不爾。不同惠･法因果皆能以微爲境。
T1833_.43.0838a13: 二云而言佛眼能縁者。但取一分慧爲性
T1833_.43.0838a14: 者。肉･天至佛雖名佛眼。以體非惠故
T1833_.43.0838a15: 不縁微。後釋爲勝　問大乘極微豈無本
T1833_.43.0838a16: 質　答聖教既云以假想惠分折建立。何
T1833_.43.0838a17: 有本質　有義極微有二。一者本性。二影像
T1833_.43.0838a18: 相。言本性者佛･大菩薩以神通力折彼大
T1833_.43.0838a19: 地而爲極微故名本性。問瑜伽等論但説
T1833_.43.0838a20: 惠折以爲極微。此即影像。何有本質。答對
T1833_.43.0838a21: 敵申宗略故不説。稍同外故。故順正理三
T1833_.43.0838a22: 十二云。極微有二。一實。二假。實謂極成色
T1833_.43.0838a23: 等自相。於和集位現量所得。假由分折比
T1833_.43.0838a24: 量所知。恐濫有宗故但説假。理實大乘亦
T1833_.43.0838a25: 有二也。而言聚色無極微者。亦准此知。豈
T1833_.43.0838a26: 於自宗無細礙色。又大乘中非由散微集
T1833_.43.0838a27: 成聚色。説聚色無。折聚成微義不違也。又
T1833_.43.0838a28: 菩薩等作水等觀。變於本質根･塵等類。皆
T1833_.43.0838a29: 爲水･火･金･銀･蘇等　何獨微觀不能變彼
T1833_.43.0838b01: 本質成微。若許成微云何不許有微本
T1833_.43.0838b02: 質。問既有本質云何名假。答且本質微第
T1833_.43.0838b03: 八所變。非識外故不同餘宗。故説名假。然
T1833_.43.0838b04: 有質礙故説爲實。本質極微異熟相故不
T1833_.43.0838b05: 熏成種。其影像微非如本質有質礙用故
T1833_.43.0838b06: 説爲假。作所縁縁生眼識故説爲實有。影
T1833_.43.0838b07: 像相微熏成種子。不爾後識無影像故。問
T1833_.43.0838b08: 於色等處何處所收。答質･影二微唯法處
T1833_.43.0838b09: 收。唯意境故。又與影像同一種故。質十處
T1833_.43.0838b10: 收。影必應爾　詳曰。仰觀所斷理則富矣
T1833_.43.0838b11: 教尟證焉。今據大宗粗申皂白。本性微略
T1833_.43.0838b12: 有五失　一義無憑失。大法王御宇迷者
T1833_.43.0838b13: 目決於金言。上士韜光惑者斷疑於玉牒。
T1833_.43.0838b14: 玉牒攸載可頂載奉持。出自人情固躊躇
T1833_.43.0838b15: 叵據。今所立義聖教逈無。欲令學者何憑
T1833_.43.0838b16: 信入　二違聖教失。按瑜伽五十四云。問
T1833_.43.0838b17: 何故極微無生無滅。答由諸聚色最初生時
T1833_.43.0838b18: 全分而生。最後滅時不至極微位中間盡
T1833_.43.0838b19: 滅。猶如水滴。復由五相應知名不如理
T1833_.43.0838b20: 思議極微。謂於色聚中有極微自性而住。
T1833_.43.0838b21: 或有生滅。或謂極微與極微或合或散。或
T1833_.43.0838b22: 謂衆色極微積集。或謂極微能生別異衆多
T1833_.43.0838b23: 聚色。又顯揚十八云。謂諸極微但假想立。自
T1833_.43.0838b24: 體實無。若言有微。豈不違上諸聖教耶。若
T1833_.43.0838b25: 言前教據無散微成聚色等名無極微。
T1833_.43.0838b26: 不障折麁所成微者。此非善救。折麁之
T1833_.43.0838b27: 微即最後滅。何非有滅。此所折微後合成
T1833_.43.0838b28: 麁。何不名生。豈所折微永不合耶。又聚色
T1833_.43.0838b29: 中即有二分。大聖所折極微自性又所折微。
T1833_.43.0838c01: 更互相望亦有合散。色聚亦有微量積集。亦
T1833_.43.0838c02: 得名爲別生衆聚。何意瑜伽總判名爲無
T1833_.43.0838c03: 生･無滅不如理思。又所折者體既不無。諸
T1833_.43.0838c04: 論云何判無實體但假想立。若言諸論對
T1833_.43.0838c05: 敵申宗恐濫外義略不説者。亦非成救
T1833_.43.0838c06: 自許實微元總不説何名申宗。既許假實
T1833_.43.0838c07: 兩種極微。何獨説假即申宗矣。又微自許恐
T1833_.43.0838c08: 濫不説。三科他有＊必應懼濫大乘不説。若
T1833_.43.0838c09: 云三科同故故説。亦爲不可。若據名同。極
T1833_.43.0838c10: 微亦爾。若約體説。小大三科體性假實種種
T1833_.43.0838c11: 亦異。云何名同。又本質微第八所變。非識
T1833_.43.0838c12: 外故。故名假者。即根･塵等第八親縁並名
T1833_.43.0838c13: 假。眼等五識親所縁者類亦應然。非識外
T1833_.43.0838c14: 故。此等不然彼云何爾。故知本無故教不
T1833_.43.0838c15: 説　問豈佛･菩薩不能折麁爲極微耶。答
T1833_.43.0838c16: 亦不能折至於極微。故瑜伽云。不至極微
T1833_.43.0838c17: 中間盡滅猶如水滴　釋乃至神通分散聚
T1833_.43.0838c18: 色而滅其麁。猶麁不至極微之位。中間滅
T1833_.43.0838c19: 盡猶如水滴。從大至小亦不得至極微位
T1833_.43.0838c20: 也。所以爾者。以聚色中無極微性故。若
T1833_.43.0838c21: 佛･菩薩折麁成微教亦應説。教既不説無
T1833_.43.0838c22: 乃意乎　三縱有不熏失。設佛･菩薩折麁成
T1833_.43.0838c23: 微。此微菩薩六識縁不。若不縁者既自第
T1833_.43.0838c24: 六觀心所折。何得不縁。自在位識諸根互
T1833_.43.0838c25: 用。所折之微既許實色。如何不縁。若言縁
T1833_.43.0838c26: 者何不熏種。未果滿故。故不應言本質
T1833_.43.0838c27: 極微異熟相故不熏成種。若言異熟不熏
T1833_.43.0838c28: 成種。不障餘六熏成種者。何乃不言。若
T1833_.43.0838c29: 言易知故不説者。異熟不熏誰之不悟。何
T1833_.43.0839a01: 即説之　四無因種同失。若質･影微皆熏
T1833_.43.0839a02: 成種。容可影･質二微種同。自斷影熏而質
T1833_.43.0839a03: 不熏。因何而得二微同種。若言質微雖無
T1833_.43.0839a04: 新熏。而有本有與影同種者。理亦不可。因
T1833_.43.0839a05: 佛･菩薩折而方立云何本有。故不可言本･
T1833_.43.0839a06: 影同種　五假實種同失。設質･影微共同一
T1833_.43.0839a07: 種。影假質實。實假不同。如何種共。若許爾
T1833_.43.0839a08: 者。心･色等異應皆同種。許即違教。不許違
T1833_.43.0839a09: 理。由斯五失立本･質微甚難依也。若影
T1833_.43.0839a10: 像微許熏種者過亦多種。廣如燈辨　
T1833_.43.0839a11: 疏。此義雖通等者。依止名身通諸根矣。而
T1833_.43.0839a12: 身根勝得總身名。餘立別稱　
T1833_.43.0839a13: 疏。前已破表至今更破無表者。前破對色。表
T1833_.43.0839a14: 亦在中而已破訖。今爲外人於總色中別
T1833_.43.0839a15: 執表實。故更破之。破表令無名破無表。
T1833_.43.0839a16: 不是破彼無表之色名破無表　
T1833_.43.0839a17: 論。若言是形等者。彼以總身一分形色。而能
T1833_.43.0839a18: 表示自發業心。故説形色名爲身表。身所
T1833_.43.0839a19: 造業名爲自業。故成業論云。此中有説。且
T1833_.43.0839a20: 身表業形色爲性。誰之形色。謂身形色。若身
T1833_.43.0839a21: 形色。何故前言身所造業故名身業。謂總名
T1833_.43.0839a22: 身一分攝故名身形色。依身大種而發生
T1833_.43.0839a23: 故名身所造。以總身言於別亦轉。此能表
T1833_.43.0839a24: 示自發業心令他知故。爲顯此義故説頌
T1833_.43.0839a25: 言。由外發身･語。表内心所思。譬彼潜淵
T1833_.43.0839a26: 魚。鼓波而自表。形色者何。謂長等性。何者
T1833_.43.0839a27: 長等。謂於彼生長等名想。此色處攝　
T1833_.43.0839a28: 論。若言是動等者。動謂行動。行動即是色處
T1833_.43.0839a29: 所攝。故成業論云。有説身表行動爲性。何
T1833_.43.0839b01: 名行動。謂轉至餘方。此攝在何處。謂色處
T1833_.43.0839b02: 攝。何縁知此轉至餘方。謂差別相不可知
T1833_.43.0839b03: 故　釋曰。既差別相而故知有動至餘方
T1833_.43.0839b04: 也。倶舍亦云。動名身表。以身動時由業動
T1833_.43.0839b05: 故　
T1833_.43.0839b06: 疏雖彼自宗至無不定過者。詳曰。或可因中
T1833_.43.0839b07: 以言簡之。應云除色･心等是有爲故。或
T1833_.43.0839b08: 色･心等攝入宗中。皆無不定。雖本破動。爲
T1833_.43.0839b09: 遮不定兼破色･心令刹那滅。違他順己
T1833_.43.0839b10: 亦無過矣　
T1833_.43.0839b11: 疏。謂滅應更生至無不定者。詳曰。住不更
T1833_.43.0839b12: 生。待因之因於住得轉。何理不得成不
T1833_.43.0839b13: 定耶。若住非滅非不定者。夫不定者唯對
T1833_.43.0839b14: 宗法。滅既有法。住雖非滅何廢不定。由斯
T1833_.43.0839b15: 住相攝入宗中。或因中簡即無過矣　
T1833_.43.0839b16: 論。非顯非形等者。按成業論云。日出論者
T1833_.43.0839b17: 作如是言。諸行實無至餘方義。有爲法性
T1833_.43.0839b18: 念念滅故。然別有法心差別爲因依手足
T1833_.43.0839b19: 等起。此法能作手足物異方生因。是名行
T1833_.43.0839b20: 動。亦名身表。謂色處攝。雖亦名動。然念念
T1833_.43.0839b21: 滅不至餘方。與前計別　
T1833_.43.0839b22: 疏。五天有五論師者。按西域傳。東天馬鳴。
T1833_.43.0839b23: 南天提婆。西天室利羅多。北天鳩摩羅多。中
T1833_.43.0839b24: 天龍樹。具如彼辨　
T1833_.43.0839b25: 疏。豈以顯等爲表知者。見佛相好色身生
T1833_.43.0839b26: 敬。此所見色但名顯色。無表示故。觸等准
T1833_.43.0839b27: 知　
T1833_.43.0839b28: 疏。或復語等者。問前解何別　答前釋但言
T1833_.43.0839b29: 語能表了。而不分別。後解分別。由其語聲
T1833_.43.0839c01: 有假名等而有表也　
T1833_.43.0839c02: 疏。識變簡經部等者。問身･語二表經部･有宗
T1833_.43.0839c03: 倶非識變。何故身表而言識變即簡有宗。
T1833_.43.0839c04: 語表識變即簡經部　答經部執有動爲
T1833_.43.0839c05: 身表。眞･似相對似簡眞動。有宗不然。故識
T1833_.43.0839c06: 變簡。有宗麁實故聲是實。所以似簡。經部不
T1833_.43.0839c07: 然。但識變簡。各據一義亦不相違　
T1833_.43.0839c08: 疏。謂身勇身精進者。勇謂策勵。精進謂勤。
T1833_.43.0839c09: 由二在内不示他故名爲無表　
T1833_.43.0839c10: 疏。心勇等者。此心勇等者心所所攝。今明於
T1833_.43.0839c11: 色故不取也。文同表矣　
T1833_.43.0839c12: 論。然依思願等者。有義定道亦依誓願所起
T1833_.43.0839c13: 思立。謂將起彼定道惑時願云。我當許時
T1833_.43.0839c14: 入定。由此便能引起勝思遮於惡色假名
T1833_.43.0839c15: 無表。又約自性言但依思。若通眷屬。即
T1833_.43.0839c16: 依倶行心･心所立。義亦無違。能遮惡惑
T1833_.43.0839c17: 通相應故。如二定體眷屬而言。依二十二
T1833_.43.0839c18: 心等種立。若自性者但依能厭惠種上立。
T1833_.43.0839c19: 今此＊必爾。聖説依思業自性故　詳曰。入
T1833_.43.0839c20: 定起願。但爲出定時分限也。不縁於＊惑
T1833_.43.0839c21: 而方發願。與別解脱願有別也。不可爲
T1833_.43.0839c22: 例。又彼眷屬通依餘立。有理無教。理亦難
T1833_.43.0839c23: 據。何所以者。若以二定依多種立例＊惑
T1833_.43.0839c24: 同者。別解脱＊惑理亦應爾。思種同時有多
T1833_.43.0839c25: 種故。又應表＊惑亦依現思相應法立。若
T1833_.43.0839c26: 言此等無遮惡能故不依立。定道相應何
T1833_.43.0839c27: 得即有。若言非勝復非業性而不立者。定
T1833_.43.0839c28: 道應爾。若表＊惑及別解脱亦依倶時種及
T1833_.43.0839c29: 相應。理即有也。而教未見　
T1833_.43.0840a01: 論。善惡思種増長位立者。此散無表何要依
T1833_.43.0840a02: 種　若不依種。受惑已後散亂等心。應
T1833_.43.0840a03: 不名爲具律儀等。爲遮此過故依種立。
T1833_.43.0840a04: 故成業論云。若三種業但思爲體。於散亂
T1833_.43.0840a05: 心･及無心位爾時無思。如何得有名具律
T1833_.43.0840a06: 儀･不律儀者。由思差別所熏成種不損壞
T1833_.43.0840a07: 故。名具律儀･不律儀者。故無有過　
T1833_.43.0840a08: 疏。殊勝思者。簡下中思不發無表者。按成
T1833_.43.0840a09: 業論云。思差別者簡取勝思能發律儀･不
T1833_.43.0840a10: 律儀表。由此思故熏成二種殊勝種子。依
T1833_.43.0840a11: 二種子未損壞位。假立善･惡律儀無表
T1833_.43.0840a12: 疏。猶現無依諸福業事者。無依之義略有
T1833_.43.0840a13: 兩釋　一云依謂所施財物等類。此財物等
T1833_.43.0840a14: 是業所託名之爲依。今者雖無所依諸物
T1833_.43.0840a15: 不起身業。但聞諸善而起深心隨喜恭敬。
T1833_.43.0840a16: 而於身中福亦續起。此所起福名無依福
T1833_.43.0840a17: 　二云非唯起心亦身恭敬所増之福。但
T1833_.43.0840a18: 無施物總名無依　
T1833_.43.0840a19: 疏。施主遠處等者。此有依福。即所施物名之
T1833_.43.0840a20: 爲依。故倶舍論第十三云。如契經云。善男
T1833_.43.0840a21: 子等成熟有依七福業事。若行･若住･若寐･
T1833_.43.0840a22: 若覺恒時相續福業漸増　釋七福事者。一
T1833_.43.0840a23: 施羈旅客。二施路行人。三施病人。四施侍
T1833_.43.0840a24: 病人。五施園林。六施常食。七隨時施。如
T1833_.43.0840a25: 是七種有所依事故名有依。善故名福。作
T1833_.43.0840a26: 故名業。思託名事　
T1833_.43.0840a27: 疏。若新熏種等者。難陀師義。唯是新熏。而
T1833_.43.0840a28: 於彼宗分爲二釋。一云。種子念念體増。即
T1833_.43.0840a29: 如疏辨　若爾後時既無現熏種云何増　
T1833_.43.0840b01: 答由發惑思能熏力勝合所熏種後後體
T1833_.43.0840b02: 増。如水･土等有勝功能令麥等種生芽莖
T1833_.43.0840b03: 等種種多果。＊惑等種體既復倍増。有依･無
T1833_.43.0840b04: 依福業事等亦體増也　二云増者但種子
T1833_.43.0840b05: 上能防惡＊惑七支功能而倍倍増。何所以
T1833_.43.0840b06: 者。要現熏習種方生故。又若體増後時現生
T1833_.43.0840b07: 從何種起。不可有生有不生者。種勢等
T1833_.43.0840b08: 故。後亦不得多種共生。違世間故。故但用
T1833_.43.0840b09: 増　詳曰。雖有兩釋用増爲正　
T1833_.43.0840b10: 疏。若新舊合用者。此護法釋。傳有五解
T1833_.43.0840b11: 一云體増。體有二種。一新。二舊。唯新熏増
T1833_.43.0840b12: 而非本有。本有勢力不及新故。又非今時
T1833_.43.0840b13: 思願起故　二云由發＊惑思合新體増本
T1833_.43.0840b14: 有用増。依體増立　三云新舊悉體増長。
T1833_.43.0840b15: 依二増立　四云新種用増。其體不増。本
T1833_.43.0840b16: 有體用皆悉不増。理同前師。尋可知也
T1833_.43.0840b17: 五云本亦用増而體不増。然唯本有倶爲一
T1833_.43.0840b18: 釋。如疏所明。三師合論總有八釋。皆用増
T1833_.43.0840b19: 勝。正如疏斷　問無表之色依表種立。表
T1833_.43.0840b20: 種既多。爲依何立　答正釋如燈。傳有五
T1833_.43.0840b21: 解　一云第三羯磨末後念心。若住求＊惑
T1833_.43.0840b22: 等流善心。即依此種而假建立。若於此時
T1833_.43.0840b23: 起住不同分心。或在無心。即依前位近因
T1833_.43.0840b24: 等起末後心立　二云始初乞＊惑乃至第三
T1833_.43.0840b25: 羯磨後念所熏成種。期心滿故皆可増長。
T1833_.43.0840b26: 故可總依多種假立　若爾如何初念唯
T1833_.43.0840b27: 立一具七支無表色耶　答種雖有多各各
T1833_.43.0840b28: 有能。唯防一具身･語七支。故説初念唯有
T1833_.43.0840b29: 七支。實非唯七。又種子和合不可分別。勢
T1833_.43.0840c01: 力既同。總立無失　三云唯依近因等起末
T1833_.43.0840c02: 後念心思種子立。非依多種無有前失。此
T1833_.43.0840c03: 一念心近能發＊惑故唯依此　四云唯依近
T1833_.43.0840c04: 因等起初念心種發身･語中。此最勝故。身･
T1833_.43.0840c05: 語因此成善･惡故。後皆隨轉。非轉因故。
T1833_.43.0840c06: 如刹那思性不定故。由此最初能發無表
T1833_.43.0840c07: 　五云近因等起中無論初後。但最勝者事
T1833_.43.0840c08: 究竟時。思種増長能發無表　有義斷云。可
T1833_.43.0840c09: 依第二勝思相續。功能力齊有依･不依所
T1833_.43.0840c10: 以無故。非如有宗表唯一念。大乘身･語既
T1833_.43.0840c11: 相續流。能發彼思皆名表故。故無表色依
T1833_.43.0840c12: 多念思。但表皆能發無表故。律儀既爾。不
T1833_.43.0840c13: 律儀等准此應知　詳曰。觀此斷意其理
T1833_.43.0840c14: 非無。然稍雜亂。轉與隨轉有何差別。近因･
T1833_.43.0840c15: 刹那二起何殊。許於初念有多七支復無
T1833_.43.0840c16: 文故。故第四釋理最爲勝。餘皆有失思准
T1833_.43.0840c17: 可悟。又新熏等前有八釋。以今無表所依
T1833_.43.0840c18: 種義所有五釋歴彼前八。一一有五成四
T1833_.43.0840c19: 十釋。其正不正量可知矣　
T1833_.43.0840c20: 疏。初熏種時舊亦生種者。現行熏彼新熏種
T1833_.43.0840c21: 時。本有舊種亦復搏。生一種子也。即是四
T1833_.43.0840c22: 法同時起也。此非正義　
T1833_.43.0840c23: 疏。又簡遠近等者。審慮決定遠近如次皆是
T1833_.43.0840c24: 所起身･語加行。加行之中分遠近也　
T1833_.43.0840c25: 疏。及與刹那者。其動發思發身･語者多爲
T1833_.43.0840c26: 近因。爲因引起身･語二故。故名等起。能起
T1833_.43.0840c27: 名起。第二念後心･心所等但名刹那。刹那
T1833_.43.0840c28: 刹那自相引起。近因起者名之爲轉。依彼
T1833_.43.0840c29: 現･種立表･無表。刹那等起名爲隨轉。隨前
T1833_.43.0841a01: 轉故。不依現･種立無表等。以非決定是
T1833_.43.0841a02: 善･惡性起身･語故。由有隨轉業起分明。
T1833_.43.0841a03: 故立有也　
T1833_.43.0841a04: 疏。彼決定得色名因等者。諸律儀＊惑悉皆能
T1833_.43.0841a05: 止身･語惡色。顯揚據此故能止＊惑。從所止
T1833_.43.0841a06: 法以立色名。若發身･語諸＊惑不定故。彼
T1833_.43.0841a07: 不依所發身･語而立色號　
T1833_.43.0841a08: 疏。定道合説者。彼顯揚論定･道･別脱三＊惑
T1833_.43.0841a09: 合説。云依不現行建立色性。三皆能止惡
T1833_.43.0841a10: 身･語故　
T1833_.43.0841a11: 疏。此顯差別等者。此唯識論顯隨心＊惑･及
T1833_.43.0841a12: 不隨心二＊惑差別。故別脱言發身･語也。
T1833_.43.0841a13: 定･道不必皆能發故　問律儀防惡。惡通
T1833_.43.0841a14: 三世。防何世耶　答傳有三釋。一云通防
T1833_.43.0841a15: 三世。過･未雖無依現立故。故防現在義即
T1833_.43.0841a16: 防三。二云唯防現在。過･未無故。三云唯防
T1833_.43.0841a17: 未來。過･現已起。防無用故　詳曰。初釋爲
T1833_.43.0841a18: 勝。如無漏見依瑜伽等亦得説言斷三世
T1833_.43.0841a19: 惑。此亦應爾。至下當悉　問發＊惑之思願
T1833_.43.0841a20: 遮惡色。惡色既七皆是所縁。應熏七種依
T1833_.43.0841a21: 立無表　答如二定體依能厭立。此亦應
T1833_.43.0841a22: 然。依能遮種　
T1833_.43.0841a23: 疏。非是表者。不發身･語但名無表　若爾
T1833_.43.0841a24: 何故名正語等　答止惡身･語名正語等
T1833_.43.0841a25: 疏。如發身語思等者。不示他故。非種子故
T1833_.43.0841a26: 　問道相應思非表･無表。而依何法名道
T1833_.43.0841a27: 律儀　答且約別脱依種子立。道相應思
T1833_.43.0841a28: 非種子故云非表･無表。非盡理也　
T1833_.43.0841a29: 疏。又望不同等者。望發身･語而名爲表。據
T1833_.43.0841b01: 防惡色名爲無表　
T1833_.43.0841b02: 疏。不爾等者。此顯理也。八地已去及乎。如
T1833_.43.0841b03: 來既恒在定。六純無漏。豈可不有身･語表
T1833_.43.0841b04: 耶。疏雖三釋後解爲正　
T1833_.43.0841b05: 疏。不發善身語等者。據八地前及八地中不
T1833_.43.0841b06: 發時説　
T1833_.43.0841b07: 疏。然無無表者。章有兩説。今疏同章第二
T1833_.43.0841b08: 師説　問表義云何　答後思表前思名意
T1833_.43.0841b09: 表業　問前思已滅何所表耶　答如第三
T1833_.43.0841b10: 羯磨無心之時方名表者。表前方便思故
T1833_.43.0841b11: 得名爲表。此亦爾也。又思見分及自證分更
T1833_.43.0841b12: 互相表。名爲表也　
T1833_.43.0841b13: 疏。三業無表皆假等者。按佛地論云。雖有
T1833_.43.0841b14: 毀犯制立學處。但假安立而非實有。諸無
T1833_.43.0841b15: 表業唯以不作爲其性故亦非實有　
T1833_.43.0841b16: 論。能動身思等者。按成業論釋三名云。身
T1833_.43.0841b17: 論諸根大造和合差別爲體。積集所成是
T1833_.43.0841b18: 爲身義。業即是思差別爲性。有所造作是
T1833_.43.0841b19: 爲業義。思能動身説爲身業。令身相續異
T1833_.43.0841b20: 方生因。風界起故具足應言動身之業。除
T1833_.43.0841b21: 動身言但名身業。如益力油但言力油。如
T1833_.43.0841b22: 動塵風但名塵風　語謂語言。音聲爲性。
T1833_.43.0841b23: 此能表了所欲説義故名爲語。或復語者
T1833_.43.0841b24: 字等所依。由帶字等能詮表義。故名爲語。
T1833_.43.0841b25: 能發語思説名爲業。具足應言發語之業。
T1833_.43.0841b26: 除發語言但名語業。喩同身業　意謂意
T1833_.43.0841b27: 識。能思量故。趣向餘生･及境界故説名爲
T1833_.43.0841b28: 意。作動意思説名意業。具足應言作意
T1833_.43.0841b29: 之業。或意相應業。除彼作字･及相應言但
T1833_.43.0841c01: 云意業。喩如前説。略提大意。具如彼辨
T1833_.43.0841c02: 論。能動身思至説名意業者。問思有四種。三
T1833_.43.0841c03: 如論辨。第四刹那。此何不説　答。有義刹
T1833_.43.0841c04: 那等起三性不定。罪･福二行彼非定依故。
T1833_.43.0841c05: 此説業不論第四。若末後思性類同者即動
T1833_.43.0841c06: 發收。第三通轉･及隨轉故。故不別説。其初
T1833_.43.0841c07: 二思望身･語業遠因等起。動發近因。由此
T1833_.43.0841c08: 應言遠因等起必初二思。有初二思非遠因
T1833_.43.0841c09: 起。如邪見倶不發身･語。近因等起必動發
T1833_.43.0841c10: 思。有動發思非近因起。如刹那思　
T1833_.43.0841c11: 疏。問若發身語思等者。有義今不依此。如
T1833_.43.0841c12: 所熏種雖非是色。而能防色假名爲色何
T1833_.43.0841c13: 妨。現思以非色故雖不能表。而能發色
T1833_.43.0841c14: 假名表色。然疏主意近覺知非。表無表章
T1833_.43.0841c15: 許名表也　詳曰。疏無誤也。不同色･聲
T1833_.43.0841c16: 有示他義爲實表色。不同種子有相續
T1833_.43.0841c17: 義爲假無表。云非表等。不障以爲假表
T1833_.43.0841c18: 色也。若不爾者。後既知非章中許表。云何
T1833_.43.0841c19: 於疏而不改耶。豈故欲將迷學者乎。疏既
T1833_.43.0841c20: 不改。故知不謬。本意如前　
T1833_.43.0841c21: 疏。造作於心等者。問若造作心何非意業
T1833_.43.0841c22: 　答彼唯動意。今此復能動身･語故故非
T1833_.43.0841c23: 意業　有云。此思能起身･語所起身･語有
T1833_.43.0841c24: 所造作　有義由發動思能起身･語即
T1833_.43.0841c25: 名造作。身･語是思所造作故　詳曰。疏釋爲
T1833_.43.0841c26: 正。故下論云。思謂令心造作爲性。於善
T1833_.43.0841c27: 等品沒心爲業。驅役自心令造善等。
T1833_.43.0841c28: 彼既明文。此何不許造作於心名有所造。
T1833_.43.0841c29: 不可説彼唯明意業。文無有簡通明思故
T1833_.43.0842a01: 復云心令造作善等。豈身･語二無善等耶。
T1833_.43.0842a02: 令心既是造作心義。餘解紕謬思可知矣
T1833_.43.0842a03: 疏。道有二義等者。有義彈云。言遊履者是
T1833_.43.0842a04: 所縁義。此且非理。若對現在説過名前。過
T1833_.43.0842a05: 去無體何名能履。若對未來現在名前。未
T1833_.43.0842a06: 來未生何爲所履。若引發義名遊履者。理
T1833_.43.0842a07: 亦不然。其引發者是通生義。既前二思是能
T1833_.43.0842a08: 引發。道義即是前審決思。如何所引第三名
T1833_.43.0842a09: 道　詳曰。疏立無違。彈者似破。現在名前。
T1833_.43.0842a10: 未來名履。豈不許意縁未來耶。若許縁者
T1833_.43.0842a11: 所縁名履竟有何失。若言引發是通生義是
T1833_.43.0842a12: 審決者。難亦誣謬。設縱引發是通生義。何
T1833_.43.0842a13: 唯審決。豈發動思非通生耶。若言非者違
T1833_.43.0842a14: 諸聖教。三業皆能招異熟故。又疏但云所
T1833_.43.0842a15: 引發義名所遊履。而不説爲屬能引也。且
T1833_.43.0842a16: 猶荒野本無路徑。後因人履其路方有。此
T1833_.43.0842a17: 道豈非人所引耶。發動所引而得道名於
T1833_.43.0842a18: 理何失見彈斥乎　
T1833_.43.0842a19: 疏。身語是業道義者。業道之義。義即境也
T1833_.43.0842a20: 疏。不相似故者。不相似故名不相應。不似
T1833_.43.0842a21: 色･心質礙･縁慮　
T1833_.43.0842a22: 論。非如色心至有體可得者。有義非疏釋
T1833_.43.0842a23: 云。因非如色等現量所得。非如心等比量
T1833_.43.0842a24: 所得。作此立因。因不定失。彼説無爲非如
T1833_.43.0842a25: 色･心二量所得體相可得。應言許是有爲
T1833_.43.0842a26: 非如色･心質礙･縁慮二量所得體相可得
T1833_.43.0842a27: 者。即無不定　詳曰。疏已簡云自無爲法
T1833_.43.0842a28: 擧色等等他宗無爲非此所許遮過已盡。
T1833_.43.0842a29: 何有不定。准有義因。乃有相違決定過也。
T1833_.43.0842b01: 相違因云。許非慮･礙及假無爲。爲･無爲中
T1833_.43.0842b02: 隨一攝故。如實無爲。宗義可知。又豈彼宗
T1833_.43.0842b03: 不許聖者證得無爲。若許得者。無爲何非
T1833_.43.0842b04: 現量所得。除現量智更有何法能證無爲。
T1833_.43.0842b05: 若言不同色･心而得名非得者。亦爲不
T1833_.43.0842b06: 可。喩取少分。有現量得即爲喩也　
T1833_.43.0842b07: 疏。又擇滅等非此所許亦無不定者。有義此
T1833_.43.0842b08: 亦不然。共比量於他有不定過名不定
T1833_.43.0842b09: 故。故但如文即無不定。無爲亦如色･心･心
T1833_.43.0842b10: 所體相可得。非無體故者　詳曰。若共比
T1833_.43.0842b11: 量犯他不定即爲過者。何有正量。且如九
T1833_.43.0842b12: 句第二之因。亦犯他宗決定相違。以彼自
T1833_.43.0842b13: 許有聲性故。域龍何乃斷爲正因。及將此
T1833_.43.0842b14: 因聲･勝相對便爲不定。以此故知。共比量
T1833_.43.0842b15: 者違共及自方名爲過。違他便非。不爾乃
T1833_.43.0842b16: 違諸教理也。又言無爲如色･心等非無
T1833_.43.0842b17: 體者。爲自･他耶。若他無爲許之心外。心外
T1833_.43.0842b18: 不有何言非無。若自宗者。何乃不有他不
T1833_.43.0842b19: 定耶。若言非許無不定者。與疏何別。雖
T1833_.43.0842b20: 有異端固難爲據　
T1833_.43.0842b21: 論。非異色心作用可得者。如疏具簡眞如
T1833_.43.0842b22: 等法不定失矣。有義説因應云許是有爲
T1833_.43.0842b23: 或無爲不攝。非異色･心及諸心所作用可
T1833_.43.0842b24: 得。即簡不定　詳曰。自宗無爲非定異心。
T1833_.43.0842b25: 他宗無爲非自共許。何有不定須加論乎
T1833_.43.0842b26: 　問色･心･心所爲即是因。爲不爾耶　設
T1833_.43.0842b27: 爾何過　二倶有失。若云因者。因但取彼
T1833_.43.0842b28: 不異色･心作用之義。豈取彼體。又因是彼
T1833_.43.0842b29: 有法之義。若實色･心依假得等豈非倒乎。
T1833_.43.0842c01: 若非因者。成非實宗。實色･心等豈非異喩。
T1833_.43.0842c02: 因於彼轉。何非不定。色･心亦非異色･心
T1833_.43.0842c03: 等有作用故　答爲二釋。一云因攝。雖因
T1833_.43.0842c04: 正取非異作用。色･心乃是所不異法。故在
T1833_.43.0842c05: 因收。正因依宗無倒依失　二云。異喩。因
T1833_.43.0842c06: 應加云。許無慮･礙非異色･心･及諸心所
T1833_.43.0842c07: 作用可得便無不定。色･心異喩。有慮･礙
T1833_.43.0842c08: 故。二釋任取　
T1833_.43.0842c09: 論。畢竟無等者。按瑜伽論第十六。説有五
T1833_.43.0842c10: 種無。一未生無。謂未來諸行。二已滅無。謂過
T1833_.43.0842c11: 去諸行。三互相無。謂諸餘法由所餘相。若遠
T1833_.43.0842c12: 離性。若非有性。或所餘法。與諸餘法不和
T1833_.43.0842c13: 合性。四勝義無者。謂由世俗言説自性。假
T1833_.43.0842c14: 設言論所安立性。五畢竟無。謂石女兒等
T1833_.43.0842c15: 論。或餘實法所不攝等者。有義疏説假實相
T1833_.43.0842c16: 對因。謂假法之餘。乃實法之餘。此非理也。彼
T1833_.43.0842c17: 宗得等皆是假法之餘。實法攝故。因便不成。
T1833_.43.0842c18: 故今別説除不相應外餘色･心等實法不攝
T1833_.43.0842c19: 故　詳曰。依觀疏中重疊簡略誠無過矣。
T1833_.43.0842c20: 何枉剩焉。故疏簡云。此中餘言顯色･心等所
T1833_.43.0842c21: 不攝也。既云色･心之所不攝。豈不遮彼隨
T1833_.43.0842c22: 一過耶。又疏復云。不言許者隨一不成。此
T1833_.43.0842c23: 乃顯得他雖實攝。明自許得實法不攝故
T1833_.43.0842c24: 置許言。許言有二。一許色･心實法不攝。自
T1833_.43.0842c25: 他皆許。敵者許得亦非色･心。二許但是實
T1833_.43.0842c26: 法不攝。唯自宗許。許言寛狹。簡過乃窮。疏
T1833_.43.0842c27: 何非理　
T1833_.43.0842c28: 疏。不能起因有三者。外以三因明得能起。
T1833_.43.0842c29: 即下論中外救等是　
T1833_.43.0843a01: 疏。論主六難者。以六箇難而破三因
T1833_.43.0843a02: 論。未得已失應永不生者。問未來應生。闕
T1833_.43.0843a03: 縁不起亦名已失。此定不生。得非擇故。今
T1833_.43.0843a04: 難於此豈不相符　答論中言總。量應簡
T1833_.43.0843a05: 之　
T1833_.43.0843a06: 論。一切非情應永不起者。彼宗不許他身･
T1833_.43.0843a07: 非情而立得故。故倶舍論第四云。非他相
T1833_.43.0843a08: 續。無有成就他身法故。非非相續。無有
T1833_.43.0843a09: 成就非情法故　釋曰。若成他身有趣身
T1833_.43.0843a10: 業自他雜過　非非相續。謂是非情。若成
T1833_.43.0843a11: 非情便壞法性。爲是有情。爲非情耶　
T1833_.43.0843a12: 疏。須即縁者。即無漏智欲縁眞如而即能
T1833_.43.0843a13: 縁。由智有種能起現縁　
T1833_.43.0843a14: 疏。前何須者。不離有情法自成就。詎假得
T1833_.43.0843a15: 乎　
T1833_.43.0843a16: 疏。後即無故者。離有情法法體即無。如龜
T1833_.43.0843a17: 毛等。何依立得　
T1833_.43.0843a18: 論。然依有情至立三種成就者。問得･獲･成就
T1833_.43.0843a19: 三何別耶。答若依小宗總別有異。得總餘
T1833_.43.0843a20: 別。故倶舍論第四云。得有二種。一者未得已
T1833_.43.0843a21: 失今獲。二者得已不失成就。故體義同。依
T1833_.43.0843a22: 總別門分差別稱　釋獲･成就二差別者。
T1833_.43.0843a23: 有云。若法未得及得已失倶今初得。此法上
T1833_.43.0843a24: 得創至生相即名爲獲。若流至現得已不
T1833_.43.0843a25: 失名爲成就。獲時不名成。成就不名獲。
T1833_.43.0843a26: 若古徳釋。成通新舊。獲唯據新。其中得失
T1833_.43.0843a27: 如彼論鈔。若大乘者義乃通矣。如現行法
T1833_.43.0843a28: 雖唯新得。亦得名爲現行成就。種有新
T1833_.43.0843a29: 重･本有二別。倶名成就亦名得･獲。故瑜
T1833_.43.0843b01: 伽論五十二云。云何得･獲･成就。謂若略説。
T1833_.43.0843b02: 生縁･攝受･増盛之因説名爲得　釋曰。種是
T1833_.43.0843b03: 生果之因縁故名爲生縁。由種有生果之
T1833_.43.0843b04: 功能果方得有種名攝受。即所生果名爲
T1833_.43.0843b05: 増盛。或種有彼生果勢用名爲増盛。増盛
T1833_.43.0843b06: 即因。由有此能假立爲得。廣有同異如
T1833_.43.0843b07: 彼鈔釋　問於彼他身･及非情上而有得
T1833_.43.0843b08: 耶　答正辨如疏。復有二説　一云非情外
T1833_.43.0843b09: 器自所變者種成非現。現行非情非内身
T1833_.43.0843b10: 故。若成就彼應名有情。若他所變非自種
T1833_.43.0843b11: 生。若種若現倶非成就。若於他身自所變
T1833_.43.0843b12: 者。種成非現。若成現行應自身攝。若他所
T1833_.43.0843b13: 變若種若現皆非所成　一云非情･及與他
T1833_.43.0843b14: 身自所變者。種現倶成。雖非執受攝爲己
T1833_.43.0843b15: 體。從自種子非外起故。自識變故。不離
T1833_.43.0843b16: 識故。彼亦説名爲可成法。他變他身外器虚
T1833_.43.0843b17: 空名非可成。非自種生･自識變故　詳曰。
T1833_.43.0843b18: 後説爲勝。不違唯識。復順下説變他扶
T1833_.43.0843b19: 塵正義所説。若變他･器現不成者。云何受
T1833_.43.0843b20: 用他之扶塵及外器色。又豈所受但種非現。
T1833_.43.0843b21: 而言種成非現成耶　
T1833_.43.0843b22: 疏。然五十六者。依撿彼論云。得依因･自在･
T1833_.43.0843b23: 現行分位建立。此復三種。謂種子･自在･現
T1833_.43.0843b24: 行成就。更無餘也。疏對雜集而擧來者。意
T1833_.43.0843b25: 明是説得等之文。不言彼即與雜集同一
T1833_.43.0843b26: 處引也　
T1833_.43.0843b27: 疏。對法第五至亦名不成就者。按彼論云。
T1833_.43.0843b28: 種子成者謂若生欲界。色･無色界繋煩惱･隨
T1833_.43.0843b29: 煩惱由種子成就故成熟及生得善　釋曰
T1833_.43.0843c01: 是本論也。唯明煩惱･及生得善。論依未離
T1833_.43.0843c02: 欲異生説。若已離欲或生上地。隨所離欲。
T1833_.43.0843c03: 即此地煩惱･隨煩惱。亦成就亦不成就未
T1833_.43.0843c04: 永言隨眠故。對治道所損故。如其次第。
T1833_.43.0843c05: 及生得善隨所生地即此地成就　釋曰師
T1833_.43.0843c06: 子覺釋。本論但依欲界未離欲説。釋論兼
T1833_.43.0843c07: 據離欲生上及上二界明成不成。此即欲
T1833_.43.0843c08: 界。論若生色界欲界繋煩惱･隨煩惱。由種
T1833_.43.0843c09: 子成就故。成就亦名不成就。色･無色界繋
T1833_.43.0843c10: 煩惱･隨煩惱。由種子成就故。成就及生得
T1833_.43.0843c11: 善。若生無色界欲･色界繋煩惱･隨煩惱。由
T1833_.43.0843c12: 種子成就故。成就亦名不成。無色界繋煩
T1833_.43.0843c13: 惱･隨煩惱。由種子成就故。成就及生得善
T1833_.43.0843c14: 　釋曰。此釋論者明上二界成･不成就。夫
T1833_.43.0843c15: 生上地必伏下惑。故上對下名成･不成。
T1833_.43.0843c16: 種在名成。其生得善不起異界。故皆當地
T1833_.43.0843c17: 名之爲成　問生上二界有離自染。何故
T1833_.43.0843c18: 自地不名不成　答文略故也　或前欲界
T1833_.43.0843c19: 明離自染名成･不成。例上應爾。故不擧
T1833_.43.0843c20: 也　問如上將下起下地愛此即唯成。云
T1833_.43.0843c21: 何名爲亦不成耶　答據多分説。又依上
T1833_.43.0843c22: 生不説生下。非委談也　問生二界上
T1833_.43.0843c23: 地之時亦離下染。云何生上當界之惑總
T1833_.43.0843c24: 名成耶　答依界而論。不據地説　
T1833_.43.0843c25: 疏。無不成就者。無煩惱用名不成就　
T1833_.43.0843c26: 疏。然准對法至通成不成者。如在一界。餘
T1833_.43.0843c27: 界生得望有種故名爲成就。現行不起名
T1833_.43.0843c28: 不成就　
T1833_.43.0844a01: 疏。以在他界至唯説成就者。釋對法論不
T1833_.43.0844a02: 説所以。煩惱容有起他地者。對起･不起
T1833_.43.0844a03: 名成･不成。生得善法無起異界。不同煩
T1833_.43.0844a04: 惱故但説成　
T1833_.43.0844a05: 疏。亦不説現行名種子成就者。但生得善種
T1833_.43.0844a06: 有其用即名成就。不要生現方始名爲種
T1833_.43.0844a07: 子成就　有云。此論第八説於現行亦名爲
T1833_.43.0844a08: 種。故今簡之　詳曰。雖有此理然乖疏
T1833_.43.0844a09: 旨　
T1833_.43.0844a10: 疏。此依我見至及不成者。此我見斷而有兩
T1833_.43.0844a11: 説　一云即與當地第九惑同時斷　一云
T1833_.43.0844a12: 九地第六我見。皆至金剛一時頓斷。今依
T1833_.43.0844a13: 初義。若後義者。離欲之時有斷･未斷　有
T1833_.43.0844a14: 云。約伏有成･不成　詳曰。不然。疏自標
T1833_.43.0844a15: 云若無漏道依染種體名成･不成。故知約
T1833_.43.0844a16: 斷。若是伏者前已明訖。何須重明　
T1833_.43.0844a17: 疏。如斷善根用不成者。問正斷善際但除生
T1833_.43.0844a18: 得。云何加行用不成耶　答生得劣善彼時
T1833_.43.0844a19: 猶無。加行勝善云何得有。又若斷善加行位
T1833_.43.0844a20: 時。彼方便善而已不起。後方正斷生得善
T1833_.43.0844a21: 也。若不爾者彼邪見心。何力能斷生得善
T1833_.43.0844a22: 耶。由此總言邪見斷善。邪見加行亦名邪
T1833_.43.0844a23: 見。即斷加行･生得二善。若根本邪見名爲
T1833_.43.0844a24: 邪見言見斷善。唯斷生得故。諸聖教説
T1833_.43.0844a25: 斷於善。寛狹不同當如斯會　
T1833_.43.0844a26: 疏。以種隱難知等者。問按顯揚論。種合爲
T1833_.43.0844a27: 一。現行開二。何乃不同　答有二釋。一如
T1833_.43.0844a28: 義燈。一云有義顯揚論意種子類同故合爲
T1833_.43.0844a29: 一。現行相別故開二種　問如小乘中得
T1833_.43.0844b01: 有三種。謂倶･前･後。大乘同耶　答有義兩
T1833_.43.0844b02: 釋。一云既無二世無前後得。但隨所成可
T1833_.43.0844b03: 名法倶。二云或可義説應別安立。如現
T1833_.43.0844b04: 行法由熏習力得而不失名法後得。引發
T1833_.43.0844b05: 種子爲生現行名法前得。此前･後時唯
T1833_.43.0844b06: 依種立。倶時種･現名法倶得。無爲之得名
T1833_.43.0844b07: 非前･後　詳曰。理雖可通然義稍狹。不
T1833_.43.0844b08: 説種有三種得故。而今釋者。過･未雖無而
T1833_.43.0844b09: 於現在假立三世。依於三世如次立彼
T1833_.43.0844b10: 後･倶･前得　
T1833_.43.0844b11: 疏。今者大乘擇滅之得定屬道等者。有説得
T1833_.43.0844b12: 者唯依有爲。分位別故。無爲無得。無有功
T1833_.43.0844b13: 能前後分位差別義故。諸論皆言於其種･
T1833_.43.0844b14: 現而立得故。未曾有處於無爲法立不相
T1833_.43.0844b15: 應。而餘處言得擇滅者。由解脱道證會擇
T1833_.43.0844b16: 滅假説得言。不別建立不相應得。故於無
T1833_.43.0844b17: 爲唯有智證　詳曰。按教准理。諸無爲法
T1833_.43.0844b18: 亦有得得。故雜集論第五云。謂於善･不善･
T1833_.43.0844b19: 無記法。若増若減假立得･獲･成就。既云於
T1833_.43.0844b20: 善而立得等。無爲何無。文不遮故。言増減
T1833_.43.0844b21: 者即得･非得。證得名増。不得名減　又云。
T1833_.43.0844b22: 問何等名爲解脱得因。答若於眞如先已
T1833_.43.0844b23: 集起煩惱麁重。若遇隨順得對治縁便能
T1833_.43.0844b24: 永害。此堪任性名解脱得因　釋曰。無始時
T1833_.43.0844b25: 來障眞理惑名先起惑。善友正教名爲隨
T1833_.43.0844b26: 順得對治縁。此堪任性即能對治。體無漏
T1833_.43.0844b27: 種。或即現行無漏聖道。無漏聖道即是解脱
T1833_.43.0844b28: 得之因也　既自明言解脱之得。明知無爲
T1833_.43.0844b29: 立得何失。又説聖道爲能得因。故無爲得
T1833_.43.0844c01: 屬能得道　又按倶舍。擇滅之得屬能得
T1833_.43.0844c02: 道。非擇滅得隨所依身。雖復小教大乘不
T1833_.43.0844c03: 破亦可爲證。此明有教。不同有爲有多
T1833_.43.0844c04: 分位得屬所得。故諸聖教而不具言亦無
T1833_.43.0844c05: 失矣。而言理者。且實眞如體唯一種。對望
T1833_.43.0844c06: 不同。分爲三･四･及六･八等。今望證會而
T1833_.43.0844c07: 有不同。立得何失。若無分位不許立得。
T1833_.43.0844c08: 既無分位。亦應不得説多差別。彼此別因
T1833_.43.0844c09: 誠不可得。故立爲善　
T1833_.43.0844c10: 論。翻此假立不成就名者。問既翻得等非得
T1833_.43.0844c11: 亦名不獲･不成。不獲･不成云何差異　答大
T1833_.43.0844c12: 乘無文。習小乘者而傳釋云。謂若有法先
T1833_.43.0844c13: 未曾失。及重得已但今初失。此法非得創
T1833_.43.0844c14: 至生相將不成時説名不獲。若流至現名
T1833_.43.0844c15: 不成時。然不獲時未名不成就。不成就時
T1833_.43.0844c16: 不名不獲　問小乘非得有法前等三種
T1833_.43.0844c17: 差別。大乘同耶　答有三釋。翻前得義義
T1833_.43.0844c18: 准可知。同於小乘立亦無妨。但假實殊　
T1833_.43.0844c19: 疏。一屬所得等者屬謂繋屬。有爲法上所有
T1833_.43.0844c20: 能得皆屬所得。同有爲故　
T1833_.43.0844c21: 疏。二屬能得道等者。得是有爲。故滅能得不
T1833_.43.0844c22: 屬所得。爲･無爲別。六行斷惑。此能得得即
T1833_.43.0844c23: 是有漏。若無漏智所證滅得得即無漏。有宗
T1833_.43.0844c24: 六行而能斷惑得擇滅也　
T1833_.43.0844c25: 疏。三屬所依者。問何乃爾耶　答有･無爲別。
T1833_.43.0844c26: 不屬非擇。非漏･無漏二道所得故。不屬
T1833_.43.0844c27: 道故屬所依　
T1833_.43.0844c28: 疏。一屬道至世道得故者。問六行得滅亦由
T1833_.43.0844c29: 智惠簡擇方證何非擇滅　答若智簡擇能
T1833_.43.0845a01: 斷惑種所顯之理方名擇滅。六行不爾故
T1833_.43.0845a02: 理非擇　
T1833_.43.0845a03: 疏。如畢竟得非擇等者。如入見道。黄門身等
T1833_.43.0845a04: 永更不生皆名畢竟得非擇滅。耶理如燈
T1833_.43.0845a05: 疏。三屬種子等者。此縁闕法有更生義故屬
T1833_.43.0845a06: 種子　
T1833_.43.0845a07: 疏。非心縁證者。縁六行道　證無漏道　
T1833_.43.0845a08: 疏。通有漏三性等者。具如燈説　
T1833_.43.0845a09: 論。此類雖多至名異生性者。按婆沙論四十
T1833_.43.0845a10: 五中而釋名云。尊者世友作如是説。能令
T1833_.43.0845a11: 有情起異類見･異類煩惱。造異類業受異
T1833_.43.0845a12: 類生故名異生。復次能令有情墮異界故
T1833_.43.0845a13: 往異趣故受異生故名異生性　
T1833_.43.0845a14: 論。於諸聖法未成就故者。問既於諸聖未
T1833_.43.0845a15: 成就故名爲異生。若於諸聖隨得一種應
T1833_.43.0845a16: 唯名聖　答有義兩釋。一云義同小乘。不
T1833_.43.0845a17: 獲一切三乘聖法名爲異生。若獲小分即
T1833_.43.0845a18: 名聖者。故倶舍論第四云。不獲何聖法名
T1833_.43.0845a19: 異生性。謂不獲一切。此不獲言表異於獲。
T1833_.43.0845a20: 若異此者。謂諸佛世尊亦不成就二乘聖
T1833_.43.0845a21: 法應名異生。故知不要具獲諸聖方名聖
T1833_.43.0845a22: 者。大乘亦爾。下云依於二障立異生性。二
T1833_.43.0845a23: 乘斷一即非異生。即同倶舍不獲一切聖
T1833_.43.0845a24: 法名異生性。若獲小分即名聖者。二云與
T1833_.43.0845a25: 薩婆多義有差別。二乘迴心未至上地亦
T1833_.43.0845a26: 名聖者。得生空智斷煩惱故亦名異生。
T1833_.43.0845a27: 未得法空智未斷所知故。然依彼説將
T1833_.43.0845a28: 爲順理。今此亦言於諸聖法不成就故
T1833_.43.0845a29: 詳曰。今取後釋。如二乘者迴趣大乘至於
T1833_.43.0845b01: 初地名得聖性。若得小聖即全名聖無異
T1833_.43.0845b02: 生義。何至初地云得聖耶。若云得彼大乘
T1833_.43.0845b03: 聖性名得聖者。未得大前何得不名爲
T1833_.43.0845b04: 異生耶。又此但云未成諸聖名爲異生。不
T1833_.43.0845b05: 言小獲即全名聖　問二乘無學未迴心
T1833_.43.0845b06: 前。爲唯聖性。爲倶句耶　答若決定性唯
T1833_.43.0845b07: 名聖性。自果滿故。若不定性而有兩種。一
T1833_.43.0845b08: 云唯聖。據所求果今已滿故。二云倶句。雖
T1833_.43.0845b09: 未迴心求於大乘。然有彼性障而未顯故
T1833_.43.0845b10: 得倶句　問大乘異生性三非得中何非得
T1833_.43.0845b11: 攝　答聖性唯通自在･現行。非種子成就。
T1833_.43.0845b12: 異生反彼。故但自在･現行不成　問自在據
T1833_.43.0845b13: 種有種姓者。云何亦名自在不成　答雖
T1833_.43.0845b14: 有種體用不成故。故亦不成。若用成者非
T1833_.43.0845b15: 異生故。有説論既自言依障種立。故應但
T1833_.43.0845b16: 説名種不成　詳曰。此非善釋。若望障種
T1833_.43.0845b17: 此即種成。何名不成。故知非得望所未得
T1833_.43.0845b18: 名爲非得。如前説善　
T1833_.43.0845b19: 疏。唯倶舍正理立等者。按倶舍論第五云。
T1833_.43.0845b20: 此復二種。一無差別。二有差別。無差別者謂
T1833_.43.0845b21: 諸有情同分。一切有情各等有故。有差別
T1833_.43.0845b22: 者謂諸有情界･地･趣･生･種姓･男･女･近事･苾
T1833_.43.0845b23: 芻･學･無學等各別同分。一類有情各等有故。
T1833_.43.0845b24: 復有法同分謂隨蘊･處･界　釋曰。一切有
T1833_.43.0845b25: 情而等有故名無差別。差別有情同類等有
T1833_.43.0845b26: 名有差別。准法同分亦合有二。但論略也。
T1833_.43.0845b27: 且如五蘊。蘊義是同。此相似因名無差別。
T1833_.43.0845b28: 蘊蘊各別自相似因名有差別。界･處等法皆
T1833_.43.0845b29: 倣於此　問有情同分無差別者。爲體一･
T1833_.43.0845c01: 多　答有兩釋。一云體一。猶如命根。一云
T1833_.43.0845c02: 體多。如所依法。後説有憑。前無文也。故正
T1833_.43.0845c03: 理論云。云何異熟。謂趣･生等同分。云何等
T1833_.43.0845c04: 流。謂種性等。又先業所引是爲異熟。現加行
T1833_.43.0845c05: 起是名等流。若同命根即唯異熟何有等
T1833_.43.0845c06: 流。其法同分亦有兩釋。准前可知　
T1833_.43.0845c07: 疏。如異熟色等者。即内有情五根等色業所
T1833_.43.0845c08: 感者名爲異熟。若外諸色。及内身中非業所
T1833_.43.0845c09: 感而有二分是等流色　
T1833_.43.0845c10: 疏。更有餘難准生爲之者。難云外法非趣･
T1833_.43.0845c11: 生。非趣生故無同分。外法非趣･生。非趣･
T1833_.43.0845c12: 生故無生等。若言外法是有爲。外同内法
T1833_.43.0845c13: 有生等。亦應外法有相似。外同内法立同
T1833_.43.0845c14: 分。以古有宗外無同分故爲此難　
T1833_.43.0845c15: 疏。此設外救出自論文者。出順正理　
T1833_.43.0845c16: 疏。後爲微逐文外意者。而無論文。疏主自
T1833_.43.0845c17: 意。又安惠師救倶舍中亦有此微。疏主小
T1833_.43.0845c18: 同　
T1833_.43.0845c19: 疏此義失宗者。小乘失宗。本不以造而解
T1833_.43.0845c20: 於色。今者以造而爲其難。故乖本宗。即
T1833_.43.0845c21: 就本計更難彼云。質礙名爲色。故能所造
T1833_.43.0845c22: 皆攝色。但相似故立同分。同分相似何不
T1833_.43.0845c23: 有　
T1833_.43.0845c24: 疏。設欲翻勝論等者。改彼勝論所説同句以
T1833_.43.0845c25: 爲同分。名翻勝論。故倶舍論第五云。又應
T1833_.43.0845c26: 顯成勝論所執。彼宗執有總同義句。於
T1833_.43.0845c27: 一切法總同言智由此發生。有云。善妙談論
T1833_.43.0845c28: 名爲勝論。翻此妙論云我不立。理亦難
T1833_.43.0845c29: 知。經許假有。今翻爲無有違教失故云難
T1833_.43.0846a01: 知　詳曰。前解爲正。順疏論故　
T1833_.43.0846a02: 疏。不同小乘等者。按順正理第十三云。此
T1833_.43.0846a03: 中身形･業用･樂欲展轉相似故名爲同。分是
T1833_.43.0846a04: 因義。即別實物是此同因。故名同分　
T1833_.43.0846a05: 疏。倶舍經部等者。按彼論云。若爾所説同
T1833_.43.0846a06: 分是何。即如是類諸行生時。於中假立人
T1833_.43.0846a07: 同分等。如諸穀麥等同分也　
T1833_.43.0846a08: 疏。及無色界起不同分心等者。此叙有宗難
T1833_.43.0846a09: 經部也。按順正理第十三云。若處無所引
T1833_.43.0846a10: 異熟内五色處。於彼或時無業所引第六意
T1833_.43.0846a11: 處。謂於長時起染汚識･或善有漏･及無漏
T1833_.43.0846a12: 識相續位中。無業所引異熟分故。説何爲
T1833_.43.0846a13: 命　釋曰。正理難意於無色界無内五處。
T1833_.43.0846a14: 或起餘心無異熟意。異熟勢分於彼既無。
T1833_.43.0846a15: 説何爲壽。疏中叙難但取彼意不具彼
T1833_.43.0846a16: 文　言不同分心者。即是染汚･有漏善等。
T1833_.43.0846a17: 與業所引異熟心別名不同分。雖無漏心
T1833_.43.0846a18: 亦非同分。無漏･漏別故別言之　經部命根
T1833_.43.0846a19: 而有兩説。一正理説依六處立。二倶舍説
T1833_.43.0846a20: 依衆同分。然倶舍師救前破云。若依異熟
T1833_.43.0846a21: 立者是異熟。若依餘立者。雖依彼立非隨
T1833_.43.0846a22: 彼法而判性。如名･句等依善･惡聲　
T1833_.43.0846a23: 論。然依此識立命根等者。若依此論。唯依
T1833_.43.0846a24: 種子以爲命根。命即是根。持業釋也。若顯
T1833_.43.0846a25: 揚論謂業所引異熟六處住時決定名爲命
T1833_.43.0846a26: 根。現行第八在第六處取彼爲命。即命之
T1833_.43.0846a27: 根。根是種故。或命即根。倶是現故　
T1833_.43.0846a28: 疏。言識者簡相應法種者。問第八王･所倶業
T1833_.43.0846a29: 所引。應齊有能令住決定。何不依所種
T1833_.43.0846b01: 立命耶　答有兩説。一云若爾一身即有六
T1833_.43.0846b02: 命。隨所依種而有六故。二説依六滅生心
T1833_.43.0846b03: 同。事業等故。論説識種以劣從勝。如説
T1833_.43.0846b04: 唯心亦攝心所。又倶異熟。業所引故。如依
T1833_.43.0846b05: 五蘊立一同分。命依多種。體亦唯一　詳
T1833_.43.0846b06: 曰。前正。相應種子無力持故。如所變相無
T1833_.43.0846b07: 實用故。持用既無依何立命。不以小同
T1833_.43.0846b08: 令一切等　
T1833_.43.0846b09: 疏。非取生現行識等者。有説此種由業所引。
T1833_.43.0846b10: 有能生識一期分位差別功能。依此假立　
T1833_.43.0846b11: 詳曰。疏釋正也。大小乘教無説能生名命
T1833_.43.0846b12: 根也。且倶舍頌曰。命根體即壽。能持燸及
T1833_.43.0846b13: 識　雜集論云。識蘊相續住時決定令衆
T1833_.43.0846b14: 同分常得安住或百年等。名爲命根。瑜伽･
T1833_.43.0846b15: 顯揚･五蘊等論皆以住持而名命也　問
T1833_.43.0846b16: 若以能持爲命之義。業種亦有能持之功。
T1833_.43.0846b17: 何不取耶　答大･小乘教皆言命是業之所
T1833_.43.0846b18: 引異熟無記。若取業種便乖前義。故以
T1833_.43.0846b19: 簡之　
T1833_.43.0846b20: 疏。命根無屬等者。按五十七云。問命根何
T1833_.43.0846b21: 等根分　釋曰。二十二根中是何根分　論
T1833_.43.0846b22: 主答云。此無所屬。先業所引時量決定而
T1833_.43.0846b23: 建立故唯説假有　釋曰故知命根非依現
T1833_.43.0846b24: 識。現識即屬意根攝故　問種從於現亦
T1833_.43.0846b25: 意處收。何無屬耶　答如男女二･三無漏根。
T1833_.43.0846b26: 以彼所依身根･九根小分爲體。不名無屬。
T1833_.43.0846b27: 此但依彼種上假立。不是所依根之分故
T1833_.43.0846b28: 名無所屬　問依現假立不取現體。何非
T1833_.43.0846b29: 無屬　答准於斯理依現假立不違瑜伽
T1833_.43.0846c01: 依唯識文明言種故。復依種立有多理
T1833_.43.0846c02: 故。故取依種　問三科之中法處･法界･行
T1833_.43.0846c03: 蘊攝命。何名無屬　答有義假立命根約
T1833_.43.0846c04: 功能異。故説非根非法處攝　詳曰。不然。
T1833_.43.0846c05: 瑜伽意問二十二中是何根分。不約三科
T1833_.43.0846c06: 明所攝故。故彼論云。問男･女二根何等根
T1833_.43.0846c07: 分。答是身根分。問最後三根何等根分。答是
T1833_.43.0846c08: 九根分。謂信等九。問命根何等分。答此無所
T1833_.43.0846c09: 屬。唯假立故。准此故知。對二十二明相攝
T1833_.43.0846c10: 也　問種有新舊依何種立　答有二釋。
T1833_.43.0846c11: 一云法爾･新熏隨其所應先業所引正作
T1833_.43.0846c12: 因縁生現識者。依彼種立。二云依二種
T1833_.43.0846c13: 立。共作因縁生第八識。勢力等故和合似
T1833_.43.0846c14: 一。不可説有體各別故。無二命失　有
T1833_.43.0846c15: 義斷云。今依前説。名言種子既有衆多。不
T1833_.43.0846c16: 可一切共生果故。然今命根所依之種。要
T1833_.43.0846c17: 前生熏。先業引故　詳曰。護法既許新･舊
T1833_.43.0846c18: 合用。命根所依亦應如是。或唯依舊。或唯
T1833_.43.0846c19: 依新。或通依二。遇縁即依不可定判。又但
T1833_.43.0846c20: 許依新･舊二種。不言一切皆悉總依。言所
T1833_.43.0846c21: 依種要前生熏。即唯新舊。如何斷取前之
T1833_.43.0846c22: 所釋　
T1833_.43.0846c23: 疏。又是現行識所持等者。此第二釋。於此釋
T1833_.43.0846c24: 中典有三意　一云是現行者。顯揚六處倶
T1833_.43.0846c25: 是現行。現行即是種識所持　二云是現行者。
T1833_.43.0846c26: 顯揚六處是第六現。六現者第八現識。第八
T1833_.43.0846c27: 現識識種所持　三云是現行者。顯揚六處是
T1833_.43.0846c28: 現行也。識所持者。六現是彼第八識持。從所
T1833_.43.0846c29: 持説。能持等者。六現現八倶名所持。八種
T1833_.43.0847a01: 持故　雖有三義前解爲本。後二理通　
T1833_.43.0847a02: 疏。雖二解者。前又解以上名第一釋。又解以
T1833_.43.0847a03: 下爲第二解　
T1833_.43.0847a04: 疏。或本識種或六處種等者。牒前二解。識種
T1833_.43.0847a05: 第一。六處第二　
T1833_.43.0847a06: 疏。取五根種等者。問既以種子名爲命根。
T1833_.43.0847a07: 設現間斷而種不已。何得難云即應名死
T1833_.43.0847a08: 　答種有功能現不應斷。現行既斷明種
T1833_.43.0847a09: 無能。能既謝焉何不名死　有云取六根
T1833_.43.0847a10: 種立命爲善　詳曰。不然。有分捨命。三
T1833_.43.0847a11: 界命差。種種之遇。如疏斷善　
T1833_.43.0847a12: 論。應無色時有別實法等者。疏中假叙有五
T1833_.43.0847a13: 問答。准理言之他難未息。且第五翻云。心
T1833_.43.0847a14: 法通能状。唯有心種名無心。色法唯所厭。
T1833_.43.0847a15: 唯有心法名無色。外言亦爾。心法通能厭。
T1833_.43.0847a16: 非色非心名無心。色法唯所厭。唯有心法名
T1833_.43.0847a17: 無色。故未息諍　又釋疏中第二外難。傳
T1833_.43.0847a18: 四師釋　一云厭心能厭無。依種立無心。厭
T1833_.43.0847a19: 色能厭在。不依種假立。此釋不然。外云亦
T1833_.43.0847a20: 然。厭心能厭無。有別實法礙。厭色能厭在。
T1833_.43.0847a21: 無別實法遮　二云我説無心是假法故。故
T1833_.43.0847a22: 於二位有無不定。汝説實有不依色･心。
T1833_.43.0847a23: 如何不許二處倶有。此亦不然。外人難云。
T1833_.43.0847a24: 汝既是假一有一無。何妨我實一無一有
T1833_.43.0847a25: 三云厭心入無心。依厭心種立。厭色入無
T1833_.43.0847a26: 色。亦依厭心種立。此亦不然。厭心心不
T1833_.43.0847a27: 行。可依心種立。厭色心尚行。何得依心
T1833_.43.0847a28: 種。又無聖教説無色定是假立也　四云爲
T1833_.43.0847a29: 破執實依種立假。實執若無假亦非有。此
T1833_.43.0847b01: 亦不然。且滅盡定三乘通得。豈爲對執而
T1833_.43.0847b02: 施設耶　詳曰。觀前諸釋雖總有理皆未
T1833_.43.0847b03: 窮難。今助二解。一我無心定能厭無。無心
T1833_.43.0847b04: 依心種假立。無色能厭心不＊已。無色不
T1833_.43.0847b05: 依色種立。汝無色定能厭在。無色容實不
T1833_.43.0847b06: 依餘。無心能厭既云無。無心應假依他立。
T1833_.43.0847b07: 由彼宗説非色非心即爲定體。不説依他
T1833_.43.0847b08: 而假立故。故爲斯難。二以無色定且抑他
T1833_.43.0847b09: 爾。不息他救。意者思之可知。由此故有
T1833_.43.0847b10: 第二假遮非實破也　
T1833_.43.0847b11: 論。假亦能遮等者。有義疏説極微是實和合
T1833_.43.0847b12: 是假。又説彼宗瓶等能遮實不能遮。此皆
T1833_.43.0847b13: 是錯。一切有宗能成･所成皆是實故。即所成
T1833_.43.0847b14: 實亦是能遮者　詳曰。有宗所成五塵雖實。
T1833_.43.0847b15: 塵合成瓶。瓶等是假。疏説彼瓶爲和合假。
T1833_.43.0847b16: 不説所成五塵爲假　又疏説云實極微法
T1833_.43.0847b17: 而不能遮。不和合故。明知所成既是和合。
T1833_.43.0847b18: 許是能遮一何妄破　又此疏初而以四句
T1833_.43.0847b19: 辨宗別。云薩婆多麁細皆實。豈可前後自
T1833_.43.0847b20: 柕楯耶。疏文文約而義包也　
T1833_.43.0847b21: 疏。此引有別法等者。此倶舍也。問按倶舍
T1833_.43.0847b22: 云。若生無想有情天中。有法能令心･心所
T1833_.43.0847b23: 滅名爲無想。是實有物能遮未來心･心所
T1833_.43.0847b24: 法令暫不起。如堰江河。既證無想是實有
T1833_.43.0847b25: 物。云何得言非謂假實以爲喩耶　答喩
T1833_.43.0847b26: 意成前有法能令心･心所滅。顯所遮外而
T1833_.43.0847b27: 有能遮不成實有。若不爾者有宗･經部皆
T1833_.43.0847b28: 許堰等非是實有。爲實之喩。喩豈不有兩
T1833_.43.0847b29: 倶所立不成過耶。爲離此過故不成實。斯
T1833_.43.0847c01: 乃疏主深得彼旨。有義如堤塘言。與外人
T1833_.43.0847c02: 量爲不定過。謂外量云。二無心定･無想異
T1833_.43.0847c03: 熟。定是實有。是能遮故。如無色定。與作過
T1833_.43.0847c04: 云。爲如無色定是能遮故是實有耶。爲如
T1833_.43.0847c05: 堤塘是能遮故非實有耶　詳曰。是法差別
T1833_.43.0847c06: 過。以實有者是法自相。離色･心實有。不離
T1833_.43.0847c07: 色･心實有是法差別。有宗意成離色･心有。
T1833_.43.0847c08: 無也定者是不離心。反爲異喩。因於彼轉
T1833_.43.0847c09: 成差別過　
T1833_.43.0847c10: 論。發勝期願等者。問加行之中通於定散。散
T1833_.43.0847c11: 發願者理在不疑。定加行中亦能發不　答
T1833_.43.0847c12: 有二釋。一云能發。一云初修專注厭心無
T1833_.43.0847c13: 由能發。若得自在發無有失　
T1833_.43.0847c14: 論。無想定前求無想果故所熏種招異熟識
T1833_.43.0847c15: 者。有義明了心中求無想果故。微微心所
T1833_.43.0847c16: 熏成種爲果熟因能招異熟。微微心中行
T1833_.43.0847c17: 想微劣。非別能求當異熟故　詳曰。論自
T1833_.43.0847c18: 明言無想定前求無想果不簡遠近。微微
T1833_.43.0847c19: 之心豈非定前。若微微心劣不求者。云何前
T1833_.43.0847c20: 云微微心時熏異熟識成極増上厭心等
T1833_.43.0847c21: 種。豈劣現行所熏得種乃成増上。故行相
T1833_.43.0847c22: 細名爲微微。非據微劣名微微也。故疏説
T1833_.43.0847c23: 正　
T1833_.43.0847c24: 疏。明了心時種子招異熟者。即微微心名爲
T1833_.43.0847c25: 明了。對彼無心故稱明了。第二解言明了
T1833_.43.0847c26: 心者對微微心名爲明了　
T1833_.43.0847c27: 疏。此言雖總至二果別故者。有義一種子體
T1833_.43.0847c28: 約前後位招二種果等者。微心時種滅已
T1833_.43.0847c29: 即無。如何別説招總異熟。故亦非理。若依
T1833_.43.0848a01: 別報轉識諸根説別業招即無有失。然應
T1833_.43.0848a02: 云明了心等招別異熟微微心時招總異
T1833_.43.0848a03: 熟。或微微心通招總別。瑜伽論云。能引定
T1833_.43.0848a04: 思能感彼天異熟果故。如何違教倒説招
T1833_.43.0848a05: 別　詳曰。若言明了招彼轉識別報異熟
T1833_.43.0848a06: 微微招彼總報異熟。無想異熟假故不招。如
T1833_.43.0848a07: 何聖説無想定因。無想異熟而爲果耶。假名
T1833_.43.0848a08: 爲招如燈具辨　
T1833_.43.0848a09: 疏。無心以去至無想異熟者。即是彼天第六
T1833_.43.0848a10: 識等種子之上。能遮彼地六識等現不起功
T1833_.43.0848a11: 能。名爲無想異熟體也　
T1833_.43.0848a12: 疏。故前解爲勝者。問勝義何也　答言無想
T1833_.43.0848a13: 定招彼果故。以微微種建立定故。以前
T1833_.43.0848a14: 非定。若取前心而減彼者。云何得説由
T1833_.43.0848a15: 定生彼。又彼別報而無其體。云何實種能
T1833_.43.0848a16: 招彼耶。故前解勝　有義疏云微微心至各
T1833_.43.0848a17: 招一果。今不依彼者　詳曰。疏已斷訖。何
T1833_.43.0848a18: 煩重非　
T1833_.43.0848a19: 疏。今解等者。疏主出彼無想事體疏有兩
T1833_.43.0848a20: 釋。復有説云。彼本有初別報異熟轉識暫起
T1833_.43.0848a21: 宿因縁力後不復生。故依第八生得無記
T1833_.43.0848a22: 心･心所滅。此不行位假立無想。彼無生得
T1833_.43.0848a23: 心･心所時。依彼現八而假建立無想異熟。
T1833_.43.0848a24: 無想異熟既果非因。故不可説依種子立。
T1833_.43.0848a25: 有義斷此以爲正説　詳曰。依種爲正。若
T1833_.43.0848a26: 言彼位有現第八故依立者。二無心定亦
T1833_.43.0848a27: 有第八。何不依立而依種耶。若言是果下
T1833_.43.0848a28: 依種者。種被現熏種應非果。種上功能翻
T1833_.43.0848a29: 往往時定爲果何失　
T1833_.43.0848b01: 疏。善等恒行心等者。等言等彼有覆･無覆。
T1833_.43.0848b02: 長途所起名爲恒行。非不間斷名恒行也
T1833_.43.0848b03: 　或疏脱也。應云不恒行
T1833_.43.0848b04: 疏。無想異熟通持業依士者。當體立名即持
T1833_.43.0848b05: 業也。從因受稱故依士也◎

T1833_.43.0848b06:

成唯識論演祕卷第二

本

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T1833_.43.0848b08:
T1833_.43.0848b09:

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成唯識論演祕卷第二

末

論第二

T1833_.43.0848b11: ◎疏。如童女想等者。西域立法出逢童女
T1833_.43.0848b12: 表有吉祥。又如童女齒白脣薄脚膝纖團。
T1833_.43.0848b13: 表此女人生子必善。異前相者生子必
T1833_.43.0848b14: 惡　
T1833_.43.0848b15: 疏。然遮生等至決定相違者。遮彼生等定別
T1833_.43.0848b16: 有故。與彼定別而作違故名決定違。非是
T1833_.43.0848b17: 第六決定相違。決定相違改他宗法･及因喩
T1833_.43.0848b18: 故　有云。第六雖不改因亦得成故　詳
T1833_.43.0848b19: 曰。不然。第一･第六二種不定更有何別。故
T1833_.43.0848b20: 初釋正　
T1833_.43.0848b21: 疏。無爲無生至三種能相者。此外人難　
T1833_.43.0848b22: 疏。體無起盡等者。論主答也　
T1833_.43.0848b23: 疏。此難不然等者。問外言亦爾。立･不立別。
T1833_.43.0848b24: 何能息難　答我宗無爲亦立假想。故大集
T1833_.43.0848b25: 經第二十云。無爲之法有三種相。謂無出･無
T1833_.43.0848b26: 滅･無住。瑜伽八十八云。有爲是無常。三有爲
T1833_.43.0848b27: 相施設可得。與此相違應知常住無爲三相
T1833_.43.0848b28: 　若爾何故不相應法但二十四　答擧勝
T1833_.43.0848b29: 而談二十四也。我既假施。汝應實立。又難
T1833_.43.0848c01: 彼六。我宗無爲體是一無差別故無假相。
T1833_.43.0848c02: 汝宗滅等許體多同有爲多有實相　
T1833_.43.0848c03: 疏。因有親疎者。謂六因中除能作因餘五皆
T1833_.43.0848c04: 是因縁所攝。且同類因三性五蘊各自爲因。
T1833_.43.0848c05: 如善識蘊望自爲親。望餘四蘊名之爲　
T1833_.43.0848c06: 疎。以非識故。餘互相望親疎准此　
T1833_.43.0848c07: 疏。縁法亦爾者。四縁之中除因縁外皆名爲
T1833_.43.0848c08: 縁。且自六根望自六識名親増上。餘望六
T1833_.43.0848c09: 識名之爲疎。不爲礙故。非近生故。餘准
T1833_.43.0848c10: 此知　
T1833_.43.0848c11: 疏。正理師至是取用者。按正理論第十四意。
T1833_.43.0848c12: 生相未來但起功能非是作用。現取果用
T1833_.43.0848c13: 方是作用。作用必功能。功能非必有作用
T1833_.43.0848c14: 倶舍師破。功能･作用眼目異名。何故生用但
T1833_.43.0848c15: 名功能。住等三種名爲作用。又違娑沙評
T1833_.43.0848c16: 家所説。説云無有等無間縁異時取果異時
T1833_.43.0848c17: 與果。准彼論主。入無心定即是過去取･與
T1833_.43.0848c18: 果也。既過去取應名現在　正理師言。等
T1833_.43.0848c19: 無間縁現在頓取過去漸與者。此爲不可。即
T1833_.43.0848c20: 無間縁異時取･與違前婆沙　
T1833_.43.0848c21: 疏。何不去來法皆有功能者。此難過･未一切
T1833_.43.0848c22: 諸法皆有功能。不但生相及與果也。倶本
T1833_.43.0848c23: 有故　
T1833_.43.0848c24: 疏生。非作用等者。此乃牒計成前難意。由
T1833_.43.0848c25: 汝本言生與果等不是作用顯是功能。不
T1833_.43.0848c26: 言餘法有功能故。又難生相無作功。作功
T1833_.43.0848c27: 無故名功能。餘未來亦無作用。無作用故
T1833_.43.0848c28: 名功能。難過去法亦准此知　
T1833_.43.0848c29: 疏。異滅至便非現在者。問准正理論。住･異･

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