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成唯識論演祕 (No. 1833_ 智周説 ) in Vol. 43

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T1833_.43.0886a01: 身識。不言七日已後諸識悉皆具也　
T1833_.43.0886a02: 疏。齊識退還至皆此中攝者。齊識退還具如
T1833_.43.0886a03: 義燈。復有異同如法華攝釋　不斷壞等。
T1833_.43.0886a04: 按無性攝論第三云。又如經説。阿難陀。或
T1833_.43.0886a05: 男或女。識若斷壞滅者。名色得増長廣大
T1833_.43.0886a06: 不。不也。世尊如是等此若欲離阿頼耶識。
T1833_.43.0886a07: 理不可成。釋曰。既云識壞名色不増。明爲
T1833_.43.0886a08: 縁識必相續也。相續識者即我頼耶。此等文
T1833_.43.0886a09: 義今第七證。義皆攝之
T1833_.43.0886a10: 成唯識論演祕卷第三末終
T1833_.43.0886a11:
T1833_.43.0886a12:
T1833_.43.0886a13:
T1833_.43.0886a14: 成唯識論演祕卷第四本
T1833_.43.0886a15: 　沙門智周撰　
T1833_.43.0886a16: 疏。外道笑曰愚者亦解等者。問如來説法離
T1833_.43.0886a17: 於四非。外道聞經云何起謗　答大士行化
T1833_.43.0886a18: 多益。是徒雖有少輕得利者廣。由是如來
T1833_.43.0886a19: 四非稱離　又彼外道初雖暫謗。畢竟乘此
T1833_.43.0886a20: 以爲出要。先損後益。正合化宜。是以動靜
T1833_.43.0886a21: 無非佛事　
T1833_.43.0886a22: 疏。六十六云攝食由諸句者。按彼論云。問
T1833_.43.0886a23: 若有段物亦是食耶。設是食者亦段物耶。答
T1833_.43.0886a24: 如其所應當作四句。或有段物而非是食。
T1833_.43.0886a25: 謂諸段物不能長養諸根大種。或有是食
T1833_.43.0886a26: 而非段物。謂若有觸･意思･及識。能令諸根
T1833_.43.0886a27: 大種長養。或有是食亦是段物。謂諸段物能
T1833_.43.0886a28: 令諸根大種長養。或非段物亦非是食。謂
T1833_.43.0886a29: 若有觸･意思･及識。不能長養諸根大種。如
T1833_.43.0886b01: 是所餘觸乃至識隨其所應皆作四句　
T1833_.43.0886b02: 疏。六十六説名爲觸食者。爲境能生四中觸
T1833_.43.0886b03: 食。因從果稱名觸食也。若准有宗。初未
T1833_.43.0886b04: 變壞亦得名食。除飢･渇故。故婆沙云。食
T1833_.43.0886b05: 於二時能爲食事倶得名食。一初食時能
T1833_.43.0886b06: 除飢･渇。二消化已資根･及大　有義大乘
T1833_.43.0886b07: 理實初食能除飢･渇亦得名食。義同有
T1833_.43.0886b08: 宗。瑜伽･對法且説勝食云變壞時名爲食
T1833_.43.0886b09: 也　詳曰。理雖可爾明教難違。故瑜伽云。
T1833_.43.0886b10: 若諸段物於呑咽時令心歡喜･諸根悦豫。
T1833_.43.0886b11: 當於爾時不名段食但名觸食。若受用已
T1833_.43.0886b12: 安隱消變増長喜樂。於消變時乃名段食。
T1833_.43.0886b13: 若有熟變不能長養諸根安樂。彼雖熟變
T1833_.43.0886b14: 不名段食。若諸段物於呑咽時不生歡喜。
T1833_.43.0886b15: 亦不能令諸根悦豫。當於爾時都不名
T1833_.43.0886b16: 食。文既鄭重而簡略之。何得會云就勝且
T1833_.43.0886b17: 説。又瑜伽等望長諸根資益變壞方名爲
T1833_.43.0886b18: 食。暫除飢･渇。未益諸根變壞･消化食義
T1833_.43.0886b19: 焉在。由斯理故不爲之取　問欲香･味･觸
T1833_.43.0886b20: 得有段食。色界觸有。彼立段食　答按倶
T1833_.43.0886b21: 舍論。三界分別十八界云。色界所繋唯十四
T1833_.43.0886b22: 種。除香･味境及鼻･舌識。除香･味者段食性
T1833_.43.0886b23: 故。離段食欲方得生彼。除鼻･舌識無所
T1833_.43.0886b24: 縁故。若爾觸界於彼應無如香･味境段食
T1833_.43.0886b25: 性故。彼所有觸非段食性。若爾香･味類亦
T1833_.43.0886b26: 應然。香･味離段食無別受用。觸有別用。
T1833_.43.0886b27: 持根･衣等。彼離食欲。香･味無用。有根･衣
T1833_.43.0886b28: 等故觸非無。由斯色界雖有觸塵無段
T1833_.43.0886b29: 食。餘廣問答如章･及燈　
T1833_.43.0886c01: 論。由此色處非段食者。又倶舍論第十亦釋
T1833_.43.0886c02: 色非食云。色亦可成段別飮噉。何縁非食。
T1833_.43.0886c03: 此不能益自所對根･解脱者故。夫名食者
T1833_.43.0886c04: 必先資益自根大種後乃及餘。飮噉色時
T1833_.43.0886c05: 於自根大尚不爲益。況能及餘。由彼諸
T1833_.43.0886c06: 根境各別故。有時見色生喜樂者縁色觸
T1833_.43.0886c07: 生。是食非色。又不還者･及阿羅漢解脱食
T1833_.43.0886c08: 貪。雖見種種上妙飮食而無益故。由此色
T1833_.43.0886c09: 處不名爲食　又傳經部而有兩釋。一云除
T1833_.43.0886c10: 聲四塵爲體。以聲虚疎無資用故。二云但
T1833_.43.0886c11: 用三塵爲體。色･聲變時無資用故　問聲
T1833_.43.0886c12: 及根等皆不名食。何獨簡色　答可段飮噉
T1833_.43.0886c13: 有資益者名之爲食。色可段噉有濫簡
T1833_.43.0886c14: 之。聲體虚疎。意等無段。根是所資。無飮噉
T1833_.43.0886c15: 義。無濫不簡　
T1833_.43.0886c16: 論。三意思食希望爲相者。問思者造作正因
T1833_.43.0886c17: 等相。云何今説爲希望耶　答如燈辨
T1833_.43.0886c18: 有義兩釋。初解同燈。第二釋云。由相應法
T1833_.43.0886c19: 令思於境起行希望。若爾心等與欲等倶。
T1833_.43.0886c20: 心亦應由相應之法希望爲相　答心等因
T1833_.43.0886c21: 思希望無失。如是心等與受等倶。起領納
T1833_.43.0886c22: 等皆不違理。心等皆容起多行故。然自相
T1833_.43.0886c23: 行正行非餘。故依正行心等無雜　詳曰。
T1833_.43.0886c24: 理恐未然。瑜伽･此論皆云心等所縁等同不
T1833_.43.0886c25: 同行相。故此論云心與心所同所依根。所
T1833_.43.0886c26: 縁相似。行相各別。了別･領納等作用各異故。
T1833_.43.0886c27: 亦不可言據自相説。如所縁相相分各別
T1833_.43.0886c28: 即説相似。行相有同何即不説。教既無憑
T1833_.43.0886c29: 臆斷難准。可從初釋　
T1833_.43.0887a01: 疏。五十七説令識増盛者。具如燈引。故此
T1833_.43.0887a02: 不重　
T1833_.43.0887a03: 疏。又彼通等流等者。別有四食章門廣明
T1833_.43.0887a04: 論。此四能持有情身命等者。又按婆沙百二
T1833_.43.0887a05: 十九云。食是何義。受有義。續有義。持有
T1833_.43.0887a06: 義。生有義。養有義。増有義。與此大同
T1833_.43.0887a07: 論。觸意思食至隨識有無者。有義但應説
T1833_.43.0887a08: 依六識有無。七･八二識既非共有。今對他
T1833_.43.0887a09: 宗陳共許義。故不應言隨七･八也　詳
T1833_.43.0887a10: 曰。觀前文勢。明自宗致無對他意。依七･
T1833_.43.0887a11: 八識辨隨自言想亦何咎。若言前文並對
T1833_.43.0887a12: 於他故除七･八。辨識食體亦應但六。如何
T1833_.43.0887a13: 即云第八爲體。由此定委前文是自對七･
T1833_.43.0887a14: 八言。理無爽矣　
T1833_.43.0887a15: 疏。雖現在者至得成正因者。釋伏難也。難
T1833_.43.0887a16: 云。若非現在即非是食。豈諸現在即皆是
T1833_.43.0887a17: 食。現在即是食量因故。故此答生。思可解
T1833_.43.0887a18: 也　
T1833_.43.0887a19: 論。亦不可執至有漏種故者。正釋如疏。復助
T1833_.43.0887a20: 釋云。他救意云。即無漏識持有漏種。即以
T1833_.43.0887a21: 所持漏種爲食。斯亦何過。故牒破云。無漏
T1833_.43.0887a22: 既不持有漏種。有漏種無食亦不立。若不
T1833_.43.0887a23: 爾者。前已難彼無漏非食。何煩此難。義無
T1833_.43.0887a24: 別故。若言約彼持種有別爲後難者。豈唯
T1833_.43.0887a25: 望於持種名食。故知彼取漏種爲食。設彼
T1833_.43.0887a26: 本宗不立斯義。假叙彼計。彼轉計之理倶
T1833_.43.0887a27: 無爽　問無漏違漏。不許無漏持有漏種。
T1833_.43.0887a28: 漏違無漏。應因第八不持無漏　答現無
T1833_.43.0887a29: 漏法正破有漏故。不得以無漏持漏。無
T1833_.43.0887b01: 漏法種既非能治。故因本識持無漏種　
T1833_.43.0887b02: 論。身語心行等者。問定心･語寂。二行可無。
T1833_.43.0887b03: 云何而無身行息耶　答依毘婆沙論二十
T1833_.43.0887b04: 六云。有四縁故身行方轉。一謂入出息所
T1833_.43.0887b05: 依身。二風道通。謂口･鼻等。三毛孔開。四依
T1833_.43.0887b06: 息地麁心現前。於四縁中若隨闕一身行
T1833_.43.0887b07: 不轉。如生欲界羯剌藍･頞部談･閉戶･鍵
T1833_.43.0887b08: 南四位之中。但有第四麁心現前。無前三
T1833_.43.0887b09: 事故息不轉。鉢羅奢佉等位根形具足。四事
T1833_.43.0887b10: 具故方有息轉。如生欲界及下三定入無
T1833_.43.0887b11: 心定及無色定。雖有前三無有第四故息
T1833_.43.0887b12: 不轉。入第四定雖有前二。然無後二。息
T1833_.43.0887b13: 亦不轉。又入出息依麁心轉。第四靜慮已
T1833_.43.0887b14: 上諸地。心極微細故息不轉　又順正理云。
T1833_.43.0887b15: 入第四定身無毛孔。以彼等持極淳厚故。
T1833_.43.0887b16: 引第四定大種遍身。即由此縁尊者世友
T1833_.43.0887b17: 説。入彼定身毛孔合。入漏･無漏定皆如是
T1833_.43.0887b18: 　若生第四定起下三定及欲界心。雖有
T1833_.43.0887b19: 第一･第二･及第四縁。闕第三縁故息不轉。
T1833_.43.0887b20: 起自地心及無色心並無心定。雖有初二
T1833_.43.0887b21: 無後二事故息不轉。若生無色四事倶無
T1833_.43.0887b22: 故息不轉。所以滅定身行亦無。准大乘義
T1833_.43.0887b23: 身行不轉。更同有宗。亦應無失　
T1833_.43.0887b24: 疏。然欲出經同法爲例等者。而壽不滅亦不
T1833_.43.0887b25: 離煖。此是同法。擧此爲喩而例識體在
T1833_.43.0887b26: 定令有。心行等者文同來爾　
T1833_.43.0887b27: 疏。成業論至如彼論等者。下滅定中疏已引
T1833_.43.0887b28: 訖。此故不重　
T1833_.43.0887b29: 疏。應是重生者。死而復生　
T1833_.43.0887c01: 論。諸定皆無五識身故者。問此因豈非自隨
T1833_.43.0887c02: 一過。下許定中耳聞聲故　答今隨他宗。
T1833_.43.0887c03: 下依自義。以小乘者出定聞聲。又疏作量
T1833_.43.0887c04: 　有義破云。疏説此因依悶絶等有不定
T1833_.43.0887c05: 者。此義不然。立宗若云應一切定皆名無
T1833_.43.0887c06: 心定。悶絶等位非無心定。可説前因有不
T1833_.43.0887c07: 定過。宗法之中既無定字故無不定　詳
T1833_.43.0887c08: 曰。直觀言陳似如所斥。若尋意許疏旨精
T1833_.43.0887c09: 遠。謂定無心。非定無心。而是差別。因不言
T1833_.43.0887c10: 定。即悶絶等。因於彼轉。與意許宗便成不
T1833_.43.0887c11: 定。因致定言斯過方遣。故義然也　
T1833_.43.0887c12: 疏。今應助難至名爲心行滅者。此難意云。定
T1833_.43.0887c13: 云無心及心行滅。無心即據五名無心。心
T1833_.43.0887c14: 行滅言亦應但約五識相應受･想等説
T1833_.43.0887c15: 又云然有心所至滅言等故者。重成難意。
T1833_.43.0887c16: 以彼二家心行滅言皆據第六不依五識。
T1833_.43.0887c17: 故知滅識不約五言　
T1833_.43.0887c18: 論。或此位至非第六識者。有義疏所作量有
T1833_.43.0887c19: 自語過。故但應言滅定位識非第六識
T1833_.43.0887c20: 詳曰。疏既云汝。明簡斯失。不爾汝言復何
T1833_.43.0887c21: 所用。下第四量雖亦破之。亦同此釋　問
T1833_.43.0887c22: 他亦以此壽･煖爲喩。難大乘宗滅定第八
T1833_.43.0887c23: 應非是識。自既有違何責他過　答我壽
T1833_.43.0887c24: 煖識不即不離。應非識宗於壽等喩而不
T1833_.43.0887c25: 轉也。不可相例　
T1833_.43.0887c26: 疏。彼亦自説自位無識行相等者。雖有識
T1833_.43.0887c27: 體但無行相。以微細故。長連讀之。若不
T1833_.43.0887c28: 爾者他許定中而有識故。何得説云自位
T1833_.43.0887c29: 無識　
T1833_.43.0888a01: 疏。於靜慮無色修行勝故者。習此等定。受想
T1833_.43.0888a02: 等法有勝功用　
T1833_.43.0888a03: 論。若無心所至離心所故者。有説無餘涅槃
T1833_.43.0888a04: 爲喩。彼宗滅定既許有心。餘無心位亦應
T1833_.43.0888a05: 爾故。故成業云。諸無心位亦有心耶。應如
T1833_.43.0888a06: 一類經爲量者所許細心彼位猶有。故不
T1833_.43.0888a07: 應以悶絶爲喩　有義若爾因成不定。悶
T1833_.43.0888a08: 絶等位心所無故。故應合成。滅盡等位應
T1833_.43.0888a09: 無意識。無大地心所故。如眼等識不行位
T1833_.43.0888a10: 中。或無餘依亦得爲喩。或死屍等爲喩亦
T1833_.43.0888a11: 得　詳曰。前數破無細意識。已悶絶等喩亦
T1833_.43.0888a12: 何有失。又破無餘喩有不定理如所明。
T1833_.43.0888a13: 若以眼等識不行位而爲喩者。理亦不定。
T1833_.43.0888a14: 獨意識轉亦是眼等不行位故。今取屍喩
T1833_.43.0888a15: 成諸無心位第六無。雖餘無心非是所諍。
T1833_.43.0888a16: 爲止不定爲宗無失　
T1833_.43.0888a17: 疏。如無表色非有質礙者。此救意云。質礙名
T1833_.43.0888a18: 爲色無表無礙尚名色。心法雖相應。縱不
T1833_.43.0888a19: 相應亦心法。若不相應即非心。應無質
T1833_.43.0888a20: 礙即非色　
T1833_.43.0888a21: 疏。然除眠悶絶者。以薩婆多不許眠等無
T1833_.43.0888a22: 心位攝對共許者所以除之
T1833_.43.0888a23: 疏。以無所厭故至心王猶在者。衆釋此文
T1833_.43.0888a24: 明除眠悶之所以故。今釋不爾。但辨無想
T1833_.43.0888a25: 等無心也　言以無所厭故者。擧彼由
T1833_.43.0888a26: 無所厭心所顯心亦無　言有所厭心所
T1833_.43.0888a27: 心便不滅者。翻成於前無所厭所心滅所
T1833_.43.0888a28: 以　言非不厭故心王猶在者。釋外伏難。
T1833_.43.0888a29: 外伏難云。心所是所厭彼位可言無。心王既
T1833_.43.0888b01: 非厭。彼處應猶在。故乃釋云。非是不厭即
T1833_.43.0888b02: 令其在。以心所無故隨同滅　
T1833_.43.0888b03: 論。心雜染故等者。雖維摩經亦有此文。今
T1833_.43.0888b04: 引阿含。以維摩經非共許故　
T1833_.43.0888b05: 疏。言心染故有情染等如瑜伽五十四者。按
T1833_.43.0888b06: 彼論云。由所潤識能取能滿當來内身。
T1833_.43.0888b07: 由此展轉能取能滿。不能棄捨諸異生性。
T1833_.43.0888b08: 以於内身能求滿故。於流轉中相續決定
T1833_.43.0888b09: 　又云。又由彼識永清淨故不待餘因。任
T1833_.43.0888b10: 運自然入於寂滅。此識相續究竟斷故。於十
T1833_.43.0888b11: 方界不復流轉。於命及死不希求故名永
T1833_.43.0888b12: 離欲　釋曰。前由心染有情雜染。後由心
T1833_.43.0888b13: 淨有情解脱　
T1833_.43.0888b14: 論。謂染淨以心爲本等者。疏有四釋。餘有
T1833_.43.0888b15: 五釋。具如餘辨　有義復釋。謂染淨法以心
T1833_.43.0888b16: 爲本。有漏･無漏･有爲･無爲總句。然應説心
T1833_.43.0888b17: 有染･淨二。有漏染心通漏･無漏･有爲･無爲
T1833_.43.0888b18: 總合爲本。無漏淨心但與無漏有爲･無爲
T1833_.43.0888b19: 爲其根本。非有漏本。因心而生。合釋有
T1833_.43.0888b20: 漏･無漏現行因染心生。以心爲本。別釋
T1833_.43.0888b21: 無漏現行諸法因淨心生亦心爲本。淨心
T1833_.43.0888b22: 不生有漏法故。依心住故者。合釋有漏･
T1833_.43.0888b23: 無漏本有種子依染心住。故心爲本。別釋
T1833_.43.0888b24: 無漏本有種子依淨心住故心爲本。心受
T1833_.43.0888b25: 彼熏持彼種故者。合釋有漏･無漏新熏種
T1833_.43.0888b26: 子染心爲本。別釋無漏新熏種子淨心爲
T1833_.43.0888b27: 本。淨第八心雖不受熏。因位曾熏果持
T1833_.43.0888b28: 種故。前後二疏雖有多釋。義皆不具。未
T1833_.43.0888b29: 方此解。並無淨心爲本等故　詳曰。觀
T1833_.43.0888c01: 經文云心雜染故有情雜染。但約有情不
T1833_.43.0888c02: 依佛説。若兼佛者即不應云有情等也。
T1833_.43.0888c03: 而如來者非有情故。故前説云唯依取蘊
T1833_.43.0888c04: 建立有情。佛無有漏非有情攝。論既釋
T1833_.43.0888c05: 經。應同經意。若云示現稱有情者。亦爲
T1833_.43.0888c06: 不可。准論釋經染･淨二門破他申自。皆
T1833_.43.0888c07: 並不言佛果淨識。故知二疏善悟奧旨。又
T1833_.43.0888c08: 設兼據淨心釋者。亦成繁見。何所以者。言
T1833_.43.0888c09: 心爲本。即是染･淨有爲･無爲之總句也。後
T1833_.43.0888c10: 復對彼因心而生。復云以心爲本。別釋無
T1833_.43.0888c11: 漏現行諸法因淨心生亦心爲本。前既言
T1833_.43.0888c12: 總後何云別。若言據彼別淨心説。若爾別
T1833_.43.0888c13: 染何不是彼別染本耶。若許是者。云何不
T1833_.43.0888c14: 是別釋染現。又若別釋容有斯理。但一釋
T1833_.43.0888c15: 中何得矛楯。餘准此非　
T1833_.43.0888c16: 論。若無此識至皆應無因者。無著本論具如
T1833_.43.0888c17: 疏引　無性釋云。從無想等者。從上界沒
T1833_.43.0888c18: 來生欲界。爾時煩惱等者。謂貪･嗔等。所染
T1833_.43.0888c19: 初識者。謂續生時生有初識。爾時自地一切
T1833_.43.0888c20: 煩惱所染汚故　問何故擧彼無想沒耶。
T1833_.43.0888c21: 豈餘處沒有識持種　答有兩釋。一如燈
T1833_.43.0888c22: 辨。一云按正法念處經･及倶舍論。北欝單
T1833_.43.0888c23: 越定有生天後報之業。無想諸天定有欲界
T1833_.43.0888c24: 後報業也。餘地不定。所以偏説　
T1833_.43.0888c25: 論。無染心後等者。無著本論如疏所明。無性
T1833_.43.0888c26: 解者今亦略叙。對治煩惱等者。謂如最初預
T1833_.43.0888c27: 流果･向。見斷煩惱對治道生。一切世間餘識
T1833_.43.0888c28: 已滅。爾時若離阿頼耶識。修斷煩惱所有隨
T1833_.43.0888c29: 眠何所依住。非對治識帶彼種子應正道
T1833_.43.0889a01: 理。由此對治識自性解脱故者。即是自性極
T1833_.43.0889a02: 清淨義。與煩惱不倶等者。能治･所治互相
T1833_.43.0889a03: 違故。猶如明･闇。復於後時等者。謂見道後
T1833_.43.0889a04: 修道位中。餘文可解　
T1833_.43.0889a05: 論。若無此識持業果種等者。無著攝論疏中
T1833_.43.0889a06: 粗引。無性等釋疏蓋不言。令初學者馳迴
T1833_.43.0889a07: 難進。今本及釋取要引之。冀諸習徒無滯
T1833_.43.0889a08: 略漏　無著論云。若有於此非等引地沒已
T1833_.43.0889a09: 生時。依中有位意起染汚意識結生相續。
T1833_.43.0889a10: 此染汚意識於中有中滅。於母胎中識羯
T1833_.43.0889a11: 羅藍更相和合。若即意識與彼和合。既和合
T1833_.43.0889a12: 已依止此識。於母胎中有意識轉。若爾即
T1833_.43.0889a13: 應有二意識於母胎中同時而轉　無性
T1833_.43.0889a14: 釋云。非等引地所謂欲界　沒即是死　依
T1833_.43.0889a15: 中有位者。謂依死･生二有中間　起染汚
T1833_.43.0889a16: 者。與愛恚倶有顛倒故。釋曰。男女互於父
T1833_.43.0889a17: 母之處起貪恚也　言意識者。餘識爾時
T1833_.43.0889a18: 久已沒故。釋曰。餘眼等識中有末位而久已
T1833_.43.0889a19: 滅。唯意識在。中有初中六識皆有　連持生
T1833_.43.0889a20: 故名爲相續　攝受生故名爲結生。此染
T1833_.43.0889a21: 汚意識者。縁生有故。釋曰。父母不淨是識
T1833_.43.0889a22: 託處。説名爲生。縁此不淨謂爲己有而
T1833_.43.0889a23: 生貪愛。或縁當生有果起愛故得潤生
T1833_.43.0889a24: 於中有中滅者。此若不滅無生有故　於母
T1833_.43.0889a25: 胎中等者。謂此滅時於母胎中有異熟識
T1833_.43.0889a26: 與其赤･白同一安･危令相和雜成羯羅藍。
T1833_.43.0889a27: 釋曰識與赤･白損益共倶和雜成身　若即
T1833_.43.0889a28: 意識者。謂此若非阿頼耶識　既和合已者。
T1833_.43.0889a29: 謂受生已　依止此識者。依異熟識。釋曰
T1833_.43.0889b01: 細意識也　有意識轉者。有別轉識。謂與
T1833_.43.0889b02: 信等･貪等相應。樂苦受倶分別意識後後位
T1833_.43.0889b03: 轉。釋曰三性三受並皆易了。從初受生乃
T1833_.43.0889b04: 至老時。此分別意展轉而起。故言後後位
T1833_.43.0889b05: 轉　有二意識轉等者。謂異熟體有情本
T1833_.43.0889b06: 事。不待今時加行而轉無記意識。及可了
T1833_.43.0889b07: 知所縁行相樂･苦受等相應意識。是二意識。
T1833_.43.0889b08: 釋曰。異熟識者即細意識。可了知識。即麁
T1833_.43.0889b09: 意識　應一身中一時而轉。然不應許。經
T1833_.43.0889b10: 相違故。如是頌言。無處無容非前非後同
T1833_.43.0889b11: 身同類二識並生。釋曰。外人救云。二並何違。
T1833_.43.0889b12: 故引經難。經意説云。無受身處。無容道
T1833_.43.0889b13: 理。非約前後。同一身中同類二識一時並生
T1833_.43.0889b14: 　又不應許此二是一。自性別故。釋曰。外
T1833_.43.0889b15: 又救云。此之二識體同義分。其體是一亦不
T1833_.43.0889b16: 違經無同類並。故今破云。自性別故如眼
T1833_.43.0889b17: 等五識　又異熟識不應間斷。結相續已後
T1833_.43.0889b18: 應餘處更結生故。釋曰。外又救云。和合意
T1833_.43.0889b19: 識別生意識前後間起。亦不違經無同類
T1833_.43.0889b20: 並。故復破云。和合識體許是異熟。若間生者
T1833_.43.0889b21: 體便間斷。若爾後續應名更生。故量破云。
T1833_.43.0889b22: 和合意識不應間生。許是異熟故。猶如報
T1833_.43.0889b23: 色　又異熟體唯恒相續更無異趣。釋曰。外
T1833_.43.0889b24: 復救云。何妨報色不斷。異熟心斷。復此破
T1833_.43.0889b25: 云。因同於前。命根爲喩。逐難粗釋。餘易不
T1833_.43.0889b26: 論　
T1833_.43.0889b27: 疏。又若從此沒至定不可得者。此無著文
T1833_.43.0889b28: 無性釋云。如是已辨於欲界中若離阿頼
T1833_.43.0889b29: 耶識結生相續不成。於色･無色亦不得成
T1833_.43.0889c01: 今當顯示。若從此沒等者。是欲界死上生時
T1833_.43.0889c02: 義。由非等引等者。謂與彼地貪定味等煩
T1833_.43.0889c03: 惱相應　釋曰。於上二界縁定起愛方得
T1833_.43.0889c04: 潤生　離異熟識餘種子體定不可得者。
T1833_.43.0889c05: 非欲&T072158;沒心有彼種子體。生滅不倶故　釋
T1833_.43.0889c06: 曰。而外救云。於彼欲&T072158;沒心之中。有彼定
T1833_.43.0889c07: 地染心種子。故有斯破。定散二心不倶生
T1833_.43.0889c08: 故。不成熏習故。下心中無上染種　又云。
T1833_.43.0889c09: 非定地生心爲彼種子體。即於一心種有
T1833_.43.0889c10: 種性不相應故　釋曰。外又救云。即定生心
T1833_.43.0889c11: 爲彼種體。故此破云。種者是因。有種是果。
T1833_.43.0889c12: 此果含種故名有種。於生刹那因果倶有
T1833_.43.0889c13: 理不相應。雖大乘宗因果倶有。就彼宗難
T1833_.43.0889c14: 亦不相違　又云。非餘生中先所獲得色
T1833_.43.0889c15: &T072158;等心爲種子體。持彼熏習餘識無故　釋
T1833_.43.0889c16: 曰。外又救云。過去生中得色界心爲彼種
T1833_.43.0889c17: 子斯有何失故牒非之。汝無能持彼種之
T1833_.43.0889c18: 識。何有所持種子體耶　又云。非色相續
T1833_.43.0889c19: 爲種子體無因縁故　釋云。外又救云。過
T1833_.43.0889c20: 去熏習依色根中爲今時種。復叙斥云。無
T1833_.43.0889c21: 因縁言而有三釋。一下界根非上心因。二
T1833_.43.0889c22: 下色中無上地種。三持種者體必所熏。色根
T1833_.43.0889c23: 無彼所熏因縁。故無彼種。言因縁者即道
T1833_.43.0889c24: 理也　
T1833_.43.0889c25: 論。異類法後至亦應無因者。無著論文具如
T1833_.43.0889c26: 疏引　無性解云。即無色界無漏心生世間
T1833_.43.0889c27: 心滅。彼趣所攝異熟無故。不由功用自然
T1833_.43.0889c28: 應得無餘涅槃。能治現前一切所治皆永斷
T1833_.43.0889c29: 故　又釋滅二趣等云。生第一有欲斷
T1833_.43.0890a01: 彼地諸煩惱時。想微劣故自地無道。無所有
T1833_.43.0890a02: 處地明利故起彼無漏心現在前。爾時二趣
T1833_.43.0890a03: 倶應滅離。謂第一有･無所有處二趣滅離。爾
T1833_.43.0890a04: 時有情應成死滅。二趣所依倶無有故。非
T1833_.43.0890a05: 無漏法是趣所攝。是不繋故。對治趣故
T1833_.43.0890a06: 問准攝論難滅二趣失。此論乃責後起無
T1833_.43.0890a07: 因。二論既殊。何得引彼而證於此　答揚
T1833_.43.0890a08: 文廢旨似乎涇･渭。取理長披誠同水乳。彼
T1833_.43.0890a09: 論本意責無本識善染無種。無種即是無
T1833_.43.0890a10: 因異名。乘斯便責滅離二趣。故本論云。復
T1833_.43.0890a11: 次生無色界若離一切種子異熟識染汚･
T1833_.43.0890a12: 善心應無種子。染汚･善心應無依持。次下
T1833_.43.0890a13: 方責應滅二趣。故知兩論實乃同也。取證
T1833_.43.0890a14: 無失　
T1833_.43.0890a15: 疏。且復業中者。論中前來雙破果･業。下唯
T1833_.43.0890a16: 斥業而廢於果。故云且復生起下文
T1833_.43.0890a17: 論。又行縁識應不得成等者。無性攝論如燈
T1833_.43.0890a18: 具辨　世親釋云。業爲縁識不相應者。謂
T1833_.43.0890a19: 福･非福･及不動行生已謝滅。若不信有阿
T1833_.43.0890a20: 頼耶識當於何處安立熏習。如六識身不
T1833_.43.0890a21: 能任持所有熏習　釋曰。明頼耶無無持
T1833_.43.0890a22: 種識。即行熏識名縁不成　問經部識支
T1833_.43.0890a23: 剋體取何　答依二攝論相傳三釋。一云
T1833_.43.0890a24: 三業所熏能持種識以爲識支。二云所持業
T1833_.43.0890a25: 種以爲識支。三云能持種識及所持種皆爲
T1833_.43.0890a26: 識支。或説結生染識亦是　有義斷云。雖有
T1833_.43.0890a27: 三釋唯取種子爲識支者以之爲正。然
T1833_.43.0890a28: 同大乘取名言種爲識支者以爲正。故倶
T1833_.43.0890a29: 舍論説同類因所行與等流果功能將爲識
T1833_.43.0890b01: 支正相當故　詳曰。若唯種者即第二釋。此
T1833_.43.0890b02: 論下云。業種爲識非剋實體。云何斷言同
T1833_.43.0890b03: 大乘正。若言取彼第三釋者。第三既取能
T1833_.43.0890b04: 所二持。云何斷言唯種正耶。進退有違恐
T1833_.43.0890b05: 筆誤也。又依倶舍似有種義。若依攝論種
T1833_.43.0890b06: 相難明。故無性云。謂行爲縁貪等倶生眼等
T1833_.43.0890b07: 諸識許爲識支　又云。許續生識爲識支
T1833_.43.0890b08: 者。此亦不然。按斯兩文牒彼宗計。識支但
T1833_.43.0890b09: 現。世親亦現。文如前引　今應説云。據大
T1833_.43.0890b10: 小乘合爲三釋。依無性論二文不同即爲
T1833_.43.0890b11: 兩釋。並依現説。准倶舍文。復爲一釋。但依
T1833_.43.0890b12: 種説。文如上引　或爲四釋第四通取種･
T1833_.43.0890b13: 現爲支。如世親論文言總故義可通也。文
T1833_.43.0890b14: 如前云。審觀可悉　
T1833_.43.0890b15: 論。時分懸隔等者。有助論主更難彼云。欲･
T1833_.43.0890b16: 色界有色。行感可名縁。無色界色無。如何
T1833_.43.0890b17: 云感色　
T1833_.43.0890b18: 疏。色果在未來至八萬劫等者。問縱果未來
T1833_.43.0890b19: 何得去因許多劫耶　答若生報業果未
T1833_.43.0890b20: 必遙。若後報業果遠何感。如受非想八萬
T1833_.43.0890b21: 劫已後方受彼人趣等報。報望昔因隔八
T1833_.43.0890b22: 萬劫豈匪遠耶　問生報之業如謗滅等。
T1833_.43.0890b23: 果既不遙應名行縁　答略爲二釋。一但
T1833_.43.0890b24: 言懸故不得爲縁。非許近者即成縁義。
T1833_.43.0890b25: 遮他論故。二縱生報業因果異世。道理疎
T1833_.43.0890b26: 遠。亦名懸隔。縱無其遠有隔非縁。第二釋
T1833_.43.0890b27: 善　若爾自宗如何　答有所感識斯有何
T1833_.43.0890b28: 過　
T1833_.43.0890b29: 疏。如外法等非異熟因者。擧喩釋成。既汝行
T1833_.43.0890c01: 支由懸隔故不能感果。應同外法不得
T1833_.43.0890c02: 名爲異熟之因　
T1833_.43.0890c03: 論。此不成故後亦不成者。按無性云。取爲
T1833_.43.0890c04: 縁有亦不相應者。謂熏習位諸業種子。異
T1833_.43.0890c05: 熟現前轉名爲有。或復轉得生果功能故
T1833_.43.0890c06: 説名有。行所熏識若不成就。何處安立彼
T1833_.43.0890c07: 業種子。而復得言生果現前轉名爲有。釋
T1833_.43.0890c08: 謂異熟果將現前故名現前也。或因現前有
T1833_.43.0890c09: 感果能。勢力成熟而異前位名爲異熟
T1833_.43.0890c10: 問隣次相望縁亦不成。何意越言取縁於
T1833_.43.0890c11: 有　答攝論意明業染之義。有有業種。餘
T1833_.43.0890c12: 支不然。故不明也　或擧前後以示方隅。
T1833_.43.0890c13: 前釋爲正　
T1833_.43.0890c14: 疏。非但説所縁而無依等者。非以頌文但
T1833_.43.0890c15: 説第八有所縁境不説所依。即云第八無
T1833_.43.0890c16: 所依法。理實有故。不説所以如疏具云
T1833_.43.0890c17: 疏。意名無有義者。疏主取彼明意文意以
T1833_.43.0890c18: 爲其句。非彼論中有此全語。故彼論中廣
T1833_.43.0890c19: 明其意而立理云。謂若不説有染汚意。
T1833_.43.0890c20: 於一切時義不符順　疏云無有即牒彼
T1833_.43.0890c21: 論不説有意　義即牒彼義不符順　心
T1833_.43.0890c22: 體第三。如前具引　
T1833_.43.0890c23: 疏。又若無七至依八現種者。此據護法五必
T1833_.43.0890c24: 依七。由下具明此不顯説　
T1833_.43.0890c25: 疏。依瑜伽至説無量名等者。按彼論云。問
T1833_.43.0890c26: 諸心･心法凡有幾種差別名耶。答有衆多
T1833_.43.0890c27: 名。謂有所縁･相應･有行･有所依等無量差
T1833_.43.0890c28: 別。問何故眼等亦有境界。而但説彼名有
T1833_.43.0890c29: 所縁。非眼等耶。答由彼眼等離所取境亦
T1833_.43.0891a01: 得生起。心與心法則不如是。問何故名相
T1833_.43.0891a02: 應。答由事･處･時･所作等故。問何名有行。
T1833_.43.0891a03: 答於一切所縁作無量種差別行相轉故
T1833_.43.0891a04: 釋同縁一質相雖相似。見行各殊。名差別
T1833_.43.0891a05: 轉　問何故名有所依。答由一種類託衆
T1833_.43.0891a06: 所依差別轉故。雖有爲法無無依者。然非
T1833_.43.0891a07: 此中所説依義。唯恒所依爲此量故　釋有
T1833_.43.0891a08: 兩家。一云如一眼識託三根生。謂眼等一･
T1833_.43.0891a09: 次第滅意･及以末那。雖有爲下而釋伏難。難
T1833_.43.0891a10: 意可知。今約根依色非依根。所以不得
T1833_.43.0891a11: 名有所依。二云相應王･所名一種類。如眼
T1833_.43.0891a12: 王･所同託眼根　詳曰。二互不足。前家闕
T1833_.43.0891a13: 釋種類之言。明衆所依理亦不盡。後家不
T1833_.43.0891a14: 辨衆所依義。今者應云。如眼等識倶有依
T1833_.43.0891a15: 根總有四種。謂同境･分別･染淨･根本。如此
T1833_.43.0891a16: 論中護法所説。以依非一名衆所依。論意
T1833_.43.0891a17: 唯依倶有根説。不得取彼無間滅依顯心
T1833_.43.0891a18: 王･所。簡彼色等名一種類　問七･八二識
T1833_.43.0891a19: 依何言衆　答從多而説　或彼心所依亦
T1833_.43.0891a20: 名衆。衆非一義。兼自心王依成二故。王･所
T1833_.43.0891a21: 同類。故總合言託衆所依　
T1833_.43.0891a22: 疏。然彼言所依總有三種等者。彼瑜伽第
T1833_.43.0891a23: 一･及唯識論由隔所引。五十五後故言彼
T1833_.43.0891a24: 也。乍觀似彼五十五文　問心･心所起三依
T1833_.43.0891a25: 恒定。何得説云三中合説不恒不定　答
T1833_.43.0891a26: 略爲兩釋。一云依下諸師釋倶有依。除護
T1833_.43.0891a27: 法外有通恒定不恒不定名爲所依。非據
T1833_.43.0891a28: 因縁･及等無間有不恒等。二云依下正義
T1833_.43.0891a29: 具四義者方名所依。等無間縁闕決定等。
T1833_.43.0891b01: 無時不依名爲決定雖由之生世既不同。
T1833_.43.0891b02: 不得名爲無時不依　又云恒者倶轉之
T1833_.43.0891b03: 義。既是過去恒義便無。其因縁依有不恒
T1833_.43.0891b04: 定。如現熏種是種因縁。然後現無而種不
T1833_.43.0891b05: 絶。故非恒定。亦非所依。疏總相談不恒不
T1833_.43.0891b06: 定。亦無有失。二義倶得後釋順疏　有義
T1833_.43.0891b07: 斥疏恒不等已自會五十五･及唯識云。故
T1833_.43.0891b08: 但應言依有二種。謂種及現。瑜伽且依現
T1833_.43.0891b09: 行者説。現依有二。倶有･無間。彼論且約倶
T1833_.43.0891b10: 有依説。但由言略無別所由。此論具明通
T1833_.43.0891b11: 擧三種　詳曰。疏之所云恒不恒等。如前
T1833_.43.0891b12: 兩釋過亦無有。斷言依二恐乃雷同。此論･
T1833_.43.0891b13: 彼論皆言所依不言依故。若言依者一切
T1833_.43.0891b14: 皆許種･現皆是。更何須會。若言依與所依
T1833_.43.0891b15: 無異。豈不違下護法所明。由此故知伽五
T1833_.43.0891b16: 十五正明所依。此論眞･假而兼説也。不可
T1833_.43.0891b17: 以彼廣略會之　
T1833_.43.0891b18: 疏。現望種子應無此依者。現行熏種雖是種
T1833_.43.0891b19: 依體既是現。故不得名爲種子也。若言因
T1833_.43.0891b20: 縁理即可攝。有疏本云。種望種子種字誤
T1833_.43.0891b21: 也。何以知者。答後種既託前種而起。何得
T1833_.43.0891b22: 云無。故知誤也　有義彈云。非但此論説
T1833_.43.0891b23: 心･心所名有所依。彼瑜伽論亦説眼等識
T1833_.43.0891b24: 有三種所依。既彼此論皆説心等名有所
T1833_.43.0891b25: 依。不説種子能有所依。名種子依有何過
T1833_.43.0891b26: 失。此中不欲釋因縁故。故下廣文言種依
T1833_.43.0891b27: 也。如増上縁依非攝一切増上縁盡此亦
T1833_.43.0891b28: 應爾。不攝一切因縁因縁盡也　詳曰。
T1833_.43.0891b29: 雖本欲明心等所依。及列釋中據寛立
T1833_.43.0891c01: 號。何以明者。即此論云。諸有爲法皆託此
T1833_.43.0891c02: 依。故知據遍。若唯約心。何不説云諸心･心
T1833_.43.0891c03: 所皆託此依言諸有爲。又疏若云三依一
T1833_.43.0891c04: 一攝因縁盡。可如所責。但云初依依寛
T1833_.43.0891c05: 立號。何得以彼増上縁例。故知疏斷實無
T1833_.43.0891c06: 其咎　
T1833_.43.0891c07: 疏。若爾倶時至王是所依者。此問答意種･現
T1833_.43.0891c08: 倶時非増上縁置増上簡。同時心所既是
T1833_.43.0891c09: 増上。更無別簡應得名爲増上縁依　夫
T1833_.43.0891c10: 倶有依要有主義。所既非主不簡無失
T1833_.43.0891c11: 有義彈云。此亦不然。由倶有名有前濫故
T1833_.43.0891c12: 説増上言者。根種望現業種子等及扶根塵
T1833_.43.0891c13: 等應是此依。既同有濫如何偏責。故於尊
T1833_.43.0891c14: 教不應顯失　詳曰。濫有親疎。親難辨故
T1833_.43.0891c15: 可須簡之。疎者易知不假分別。故下淨月
T1833_.43.0891c16: 種･現相例爲倶有也。又疏但明兩倶寛狡
T1833_.43.0891c17: 對望有差。何處有顯慈尊過處搆虚指
T1833_.43.0891c18: 斥　
T1833_.43.0891c19: 疏。唯種相似者。唯現倶種似倶有依。所等不
T1833_.43.0891c20: 似。増上縁言故簡種也　
T1833_.43.0891c21: 疏。故復簡之如下當辨者。下淨月云。既許現
T1833_.43.0891c22: 識以種爲依等文是也　
T1833_.43.0891c23: 疏。設如小乘至無増上者。問若依自義三依
T1833_.43.0891c24: 並無。既假同他。何但有二。倶舍頌云。心･心
T1833_.43.0891c25: 所由四。二定但由三。三者四中除所縁縁。
T1833_.43.0891c26: 故不唯二　答非増上縁皆倶有依。雖有
T1833_.43.0891c27: 増上無倶有依亦無失也　問不相應據
T1833_.43.0891c28: 自三無。何故前云諸有爲法皆託此因。豈
T1833_.43.0891c29: 不相應非有爲耶　答有義依他實法而得
T1833_.43.0892a01: 生故説從因生。非別生也　詳曰。或依有
T1833_.43.0892a02: 法多分而言　
T1833_.43.0892a03: 論。無種已生集論説故者。按對法云。無種
T1833_.43.0892a04: 已生者。謂最後蘊。釋無種已生是本論也。謂
T1833_.43.0892a05: 最後蘊是釋論也。今難陀師取彼論意以之
T1833_.43.0892a06: 爲證。彼意云何。難陀釋云。二乘無學隣無
T1833_.43.0892a07: 餘心名最後蘊。生此蘊種已入過去名爲
T1833_.43.0892a08: 無種。所生法在。名爲已生。既因已滅而果現
T1833_.43.0892a09: 在。明知因果時必不同　
T1833_.43.0892a10: 疏。此中文略者。不引彼釋最後蘊文故稱
T1833_.43.0892a11: 略也　
T1833_.43.0892a12: 疏。今釋家取以爲證者。即難陀師名爲釋家。
T1833_.43.0892a13: 取彼論意以爲證也　
T1833_.43.0892a14: 疏。或有眼非眼界等者。如燈第一。故不引
T1833_.43.0892a15: 也　
T1833_.43.0892a16: 疏。此前後倶者。前後體有名爲倶有。非倶
T1833_.43.0892a17: 時有名倶有也　
T1833_.43.0892a18: 疏。此時闕縁等者。無縁更生後念之種名
T1833_.43.0892a19: 爲無種　若爾云何名爲已生　答而能
T1833_.43.0892a20: 生彼倶時現訖名爲已生　或種現在簡
T1833_.43.0892a21: 彼未來名爲已生。取前爲正　有義彈云。
T1833_.43.0892a22: 若作此解彼論應言無種已不生。此論應
T1833_.43.0892a23: 言彼依不引生後種説故。如何乃言據
T1833_.43.0892a24: 不能生後種而説　今別解云。無種已生
T1833_.43.0892a25: 依引生後自類種説。若生現行即前十一
T1833_.43.0892a26: 有種已生　若爾如何雜集論釋有種已生。
T1833_.43.0892a27: 謂除羅漢最後蘊也。無種已生謂最後蘊。答
T1833_.43.0892a28: 覺師子意餘時種子爲因能生後念種･現。此
T1833_.43.0892a29: 末後心前念種因唯能生現故。論本名無種
T1833_.43.0892b01: 已生。由無種故後便斷滅。今難陀意亦即同
T1833_.43.0892b02: 彼。其護法等不依彼故。故但如前依種子
T1833_.43.0892b03: 説。非汝難陀･覺師子等所知見也。無著大
T1833_.43.0892b04: 師意説種子前後相生云無種已生　詳曰。
T1833_.43.0892b05: 義有萬途豈無此理。若順二論疏釋爲優。
T1833_.43.0892b06: 云無種者彰無後類。已生之言明與現倶。
T1833_.43.0892b07: 更有何求須安不字。此論應云彼依不
T1833_.43.0892b08: 能而更引生後種説故。義繁文約省不等
T1833_.43.0892b09: 字。故彼論釋言後蘊也。若但據種自類相
T1833_.43.0892b10: 引餘時皆然。何假以彼後蘊而釋。亦不可
T1833_.43.0892b11: 言釋家不得無著之意。何所以者。而師子
T1833_.43.0892b12: 覺樞衣北面伏膺函杖而造其釋。豈誤本
T1833_.43.0892b13: 旨。以此而推優劣知矣　
T1833_.43.0892b14: 疏。此下比量等者。前師量云。種生於果必
T1833_.43.0892b15: 定前後。以因果故。如麥種等。出彼過者。
T1833_.43.0892b16: 麥種等喩能立不成。麥等而非勝義因果。設
T1833_.43.0892b17: 云我許有他隨一。據實喩亦所立不成。由
T1833_.43.0892b18: 下論云非極成故。故不出也　
T1833_.43.0892b19: 論。種滅牙生非極成等者。彼量同前。據實
T1833_.43.0892b20: 芽･種而非異時。喩闕所立。若云我許即喩
T1833_.43.0892b21: 所立他隨一過。又因不定。焰･燈･荷根而倶時
T1833_.43.0892b22: 故　
T1833_.43.0892b23: 論。次有倶依至必有故者。瑜伽七十六是此
T1833_.43.0892b24: 證也。故彼論云。阿陀那識爲依止爲建立
T1833_.43.0892b25: 故六識身轉。此中有識眼及色爲縁生眼
T1833_.43.0892b26: 識。與眼識倶隨行同時同境有分別意識
T1833_.43.0892b27: 轉。餘耳等識亦爾。若於爾時一眼識轉。即
T1833_.43.0892b28: 於此時唯有一分別意識與眼識同所行
T1833_.43.0892b29: 轉。若於爾時二三四五諸識身轉。即於此
T1833_.43.0892c01: 時唯有分別意識與五識身同所行轉
T1833_.43.0892c02: 釋此中有識有陀那識。以陀那識爲諸識
T1833_.43.0892c03: 依。同境之言而有二義。一據本質。質一名
T1833_.43.0892c04: 同。二據相分。相似名同　
T1833_.43.0892c05: 疏。由三因故等者。意識本欲縁於前境名
T1833_.43.0892c06: 作意也　言資養者。即本論云。二依資養
T1833_.43.0892c07: 故　疏脱二字。云何二依　答謹按疏主瑜
T1833_.43.0892c08: 伽鈔中而有兩釋。一同此疏。二云。一依意
T1833_.43.0892c09: 根。即是末那。二眼等根。由彼眼識依眼取
T1833_.43.0892c10: 境。令彼意識取境分明。由是五根名長養
T1833_.43.0892c11: 意。五隨擧一名二依也。問正義意識不依
T1833_.43.0892c12: 眼等。何得取眼名二依耶。答據眼爲門取
T1833_.43.0892c13: 境明了名之爲依。不得倶有依名爲依也
T1833_.43.0892c14: 　詳曰。如疏所明而不顯彼二依之義。取
T1833_.43.0892c15: 瑜伽鈔第二義釋。釋彼文具　
T1833_.43.0892c16: 疏。根離識故不別説有者　問不許別根云
T1833_.43.0892c17: 何離識　答不同自境是自相分名爲離
T1833_.43.0892c18: 識。非言識外別有實體名爲離識　
T1833_.43.0892c19: 論。識從自種生等者。按彼論釋云。此説何
T1833_.43.0892c20: 義。似色現識從自種子縁合轉變差別而
T1833_.43.0892c21: 生。佛依彼種及所現色。如次説爲眼處･色
T1833_.43.0892c22: 處。如是乃至身處･觸處　釋謂即眼識而能
T1833_.43.0892c23: 現似境相轉矣。識外理無眞實色體。故名
T1833_.43.0892c24: 似色。識現似色故説眼識名似色現。從
T1833_.43.0892c25: 能生已識體之種。此種復由境界等縁合已
T1833_.43.0892c26: 異舊名爲轉變。由斯識體方從自種差別
T1833_.43.0892c27: 得生　
T1833_.43.0892c28: 疏。不用前識爲今所縁者。顯五不縁心･心
T1833_.43.0892c29: 所故　
T1833_.43.0893a01: 疏。前相亦然至亦爲所縁者。此顯前相具二
T1833_.43.0893a02: 支故成所縁縁。前相體有名之爲縁。識帶
T1833_.43.0893a03: 彼相成所縁義。故觀所縁論云。所縁縁者。
T1833_.43.0893a04: 謂能縁識帶彼相起。及有實體令能縁識
T1833_.43.0893a05: 託彼而生　
T1833_.43.0893a06: 疏。又此所言至亦無違者。此釋外難總標
T1833_.43.0893a07: 無違。即次下言從前念等顯無違理　外
T1833_.43.0893a08: 難意云。頌言境色。長行色識。而色是同。境･
T1833_.43.0893a09: 識河漢。長行釋頌。一何矛楯　
T1833_.43.0893a10: 疏。從前念後至更互爲因者。此意以境有
T1833_.43.0893a11: 前及倶。故頌･長行對望説異。立名亦差。理
T1833_.43.0893a12: 實前境亦名色識。倶時之境亦名境色　
T1833_.43.0893a13: 疏。即顯二念相似種是一故者。後念相分是
T1833_.43.0893a14: 前現相所熏種生名一種也　問名言相種
T1833_.43.0893a15: 在識無邊。如何後相要前種起　答設不以
T1833_.43.0893a16: 前相種生者。即相似故名之爲一。勘彼頌
T1833_.43.0893a17: 云。決定相隨故。倶時亦作縁。或前爲後縁
T1833_.43.0893a18: 引彼功能故。彼論釋云。境相與識定相隨
T1833_.43.0893a19: 故。雖倶時起亦作識縁。因明者説。若此與
T1833_.43.0893a20: 彼有無相隨。雖倶時生而亦得有因果相
T1833_.43.0893a21: 故　或前識相爲後識縁引本識中生似自
T1833_.43.0893a22: 果功能令起不違理故。論中雖不言種
T1833_.43.0893a23: 一等以意而言疏亦無失　
T1833_.43.0893a24: 疏。若以此見分至遞爲因故者。道理根･境須
T1833_.43.0893a25: 相因起名爲須用　問見種不生現行色
T1833_.43.0893a26: 相。相復不熏見分種子。如何得有遞爲縁
T1833_.43.0893a27: 義　答由境爲縁見方得起熏成自種。識
T1833_.43.0893a28: 種爲縁生識見分變相分生。境若不有見
T1833_.43.0893a29: 分不生。見分不生誰熏見種。見種若無見
T1833_.43.0893b01: 從何起。見若不有相因何生。未有無心獨
T1833_.43.0893b02: 有境故。由斯遠望得互爲因　詳曰。觀疏
T1833_.43.0893b03: 釋此種與色識一段之文。總有三節　初
T1833_.43.0893b04: 以見種名之爲種。現名色識　二或相下。
T1833_.43.0893b05: 相種名種。現名色識。然此有二。初總相明。
T1833_.43.0893b06: 又此所言等下。釋於伏難顯頌･長行二意
T1833_.43.0893b07: 別也　三若以此見分種下。見種名種。現相
T1833_.43.0893b08: 名色識　今助一義。翻前第三相種名種。
T1833_.43.0893b09: 現見名色識　問四中何勝　答理雖皆通。
T1833_.43.0893b10: 若順彼論第二應善。正順頌文。頌文既云
T1833_.43.0893b11: 功能･境色無始爲因。明即相分種･現分二。
T1833_.43.0893b12: 故彼釋云。以能發識比知有根。此但功能
T1833_.43.0893b13: 非外所造。故本識上五色功能名眼等根亦
T1833_.43.0893b14: 不違理。功能發識理無違故。在識在餘
T1833_.43.0893b15: 雖不可説。而外諸法理非有故。定應許此
T1833_.43.0893b16: 在識非餘。此根功能與前境色。從無始際
T1833_.43.0893b17: 展轉爲因。謂此功能至成就位。生現識上
T1833_.43.0893b18: 五内境色。此内境色後能引起異熟識上五
T1833_.43.0893b19: 根功能。根･境二色與識一異。或非一異。隨
T1833_.43.0893b20: 樂應説。既言生彼五内色境。復云根･境二
T1833_.43.0893b21: 色。明知功能即相分種。現名色識　
T1833_.43.0893b22: 論。然十八界至處處説故者。按瑜伽五十一
T1833_.43.0893b23: 云。依此一切種子阿頼耶識故。薄伽梵説
T1833_.43.0893b24: 有眼界･色界･眼識界乃至有意界･法界･意
T1833_.43.0893b25: 識界。由於阿頼耶識中有種種界故。又如
T1833_.43.0893b26: 經説惡叉聚喩。由於阿頼耶識中有多界
T1833_.43.0893b27: 故　又六十六云。云何種種界。謂即十八界
T1833_.43.0893b28: 展轉異相性。云何非一界。謂即彼界無量有
T1833_.43.0893b29: 情種種差別所依住性。云何無量界。謂總彼
T1833_.43.0893c01: 二名無量界　又九十六攝事分云。住自性
T1833_.43.0893c02: 界者。謂十八界墮自相續。各各決定差別種
T1833_.43.0893c03: 子。復次以要言之。雖界種類十八可得。然
T1833_.43.0893c04: 一一界業趣有情種種品類有差別故當知
T1833_.43.0893c05: 無量。譬如世間大惡叉聚。於此聚中有多
T1833_.43.0893c06: 品類種類一故。雖説爲一而有無量。如是
T1833_.43.0893c07: 於其一一界中各有無量品類差別。種類一
T1833_.43.0893c08: 故雖各説一。而實無量　又對法論第一云。
T1833_.43.0893c09: 問眼界何相。答謂曾･現見色及此種子。如
T1833_.43.0893c10: 眼界相耳･鼻･舌･身･意界相亦爾　准上諸
T1833_.43.0893c11: 文。十八界別。故不可以識等種子以爲根
T1833_.43.0893c12: 也。對法既云及此種子。明眼等根別有種
T1833_.43.0893c13: 現。非識等種事乃明矣　
T1833_.43.0893c14: 論。便違聖教至内處所攝者。按瑜伽論五十
T1833_.43.0893c15: 四七等云。復次色蘊攝幾蘊幾界幾處。謂色
T1833_.43.0893c16: 蘊攝一蘊全･十界十處全･一界一處少分。准
T1833_.43.0893c17: 此故非見種爲根。又五十五等文如疏上
T1833_.43.0893c18: 下屡有別處。故不重也　
T1833_.43.0893c19: 論。不應説爲増上縁者。按對法第五。解増
T1833_.43.0893c20: 上縁略有九類。第一任持増上。師子覺釋。
T1833_.43.0893c21: 謂風輪等於氷輪等。器世間於有情世間。
T1833_.43.0893c22: 大種於所造。諸根於諸識。釋風能持水。水
T1833_.43.0893c23: 能持地。故風･水輪皆言等也。由器世間･大
T1833_.43.0893c24: 種･諸根。能持有情･所遠･諸識故。器･大種･
T1833_.43.0893c25: 根等三類亦名増上。又瑜伽論五十六云。眼
T1833_.43.0893c26: 與眼識非正生因。唯建立因。是故此二倶
T1833_.43.0893c27: 時而有。餘根･餘識當知亦爾　釋建立因者
T1833_.43.0893c28: 是増上縁。若五識種即是五根。故違諸文増
T1833_.43.0893c29: 上縁也　
T1833_.43.0894a01: 疏。十一唯欲色二界繋者。謂五色根･色聲觸
T1833_.43.0894a02: 三･眼耳身識･舌鼻･香味色界不有。意･意識
T1833_.43.0894a03: 界･及法界三通三界故。由斯欲･色唯有十
T1833_.43.0894a04: 一　
T1833_.43.0894a05: 疏。上地無尋伺起眼識等難是者。亦是此中
T1833_.43.0894a06: 所違文也。按彼論云。問生第二靜慮或生
T1833_.43.0894a07: 上地。若有尋有伺眼等識現在前。云何此地
T1833_.43.0894a08: 無尋無伺。若不現前云何於彼有色諸根而
T1833_.43.0894a09: 領受彼地境界。答由有尋有伺諸識種子隨
T1833_.43.0894a10: 逐無尋無伺三摩地。從彼起已此得現前。又
T1833_.43.0894a11: 此起已識現行時。復爲無尋無伺三摩地種
T1833_.43.0894a12: 子之所隨逐。是故此地非是一向無尋無伺。
T1833_.43.0894a13: 由彼有情於諸尋･伺以性離欲。而離欲故
T1833_.43.0894a14: 彼地雖名無尋無伺。此復現行亦無過失
T1833_.43.0894a15: 既云有尋有伺諸識種子隨逐而彼得起。明
T1833_.43.0894a16: 知識種不即是根。若是根者前問後答皆不
T1833_.43.0894a17: 應理。思之可悟。理既無違。故知識種非
T1833_.43.0894a18: 根明矣　
T1833_.43.0894a19: 疏。諸識亦應唯種子妨者。此難意云。論云眼
T1833_.43.0894a20: 界通種･現。執言唯種不取現。亦言眼識
T1833_.43.0894a21: 有眼･種。亦應同根唯取種。即對法云。問
T1833_.43.0894a22: 眼識界何相。答謂依眼縁色似色了別。及
T1833_.43.0894a23: 此種子積集異熟阿頼耶識是眼識界相。耳･
T1833_.43.0894a24: 鼻･舌･身･意識界相亦爾　
T1833_.43.0894a25: 疏。六亦無根唯種失者。問兼取現業可無
T1833_.43.0894a26: 其失。但取業種過如何避。亦違根通種･現
T1833_.43.0894a27: 文故　答業既有三。明種不一。不同於前
T1833_.43.0894a28: 唯一種也。據此一邊以爲言矣　或雖言
T1833_.43.0894a29: 業種亦取現業。後釋爲正。如燈具明　
T1833_.43.0894b01: 疏。若言至非唯無記者。此救意云。若業已熟
T1833_.43.0894b02: 所招五識。理唯無記。業未熟時所起五識
T1833_.43.0894b03: 既非業感。故通善･惡　
T1833_.43.0894b04: 論。應無眼等爲倶有因者。即善･染眼而以
T1833_.43.0894b05: 何法爲倶有因。非業招故不可業種而
T1833_.43.0894b06: 爲因也　問難陀既許根･識異時。責無倶
T1833_.43.0894b07: 有豈不相符　答有義兩釋。一云依教難
T1833_.43.0894b08: 彼不就宗責。瑜伽等説眼等爲識倶依故。
T1833_.43.0894b09: 二此難救家。救家雖假以種爲根。至實自
T1833_.43.0894b10: 許根･識同時。故難無失　詳曰。今觀論意。
T1833_.43.0894b11: 由善･染識非業所招。不依業種。偏難此
T1833_.43.0894b12: 二無倶有依。而元不論同異時也　
T1833_.43.0894b13: 疏。今西方至實有別根者。此師意據偏増説
T1833_.43.0894b14: 故得爲正義　
T1833_.43.0894b15: 論。又諸聖教至器世間等者。按瑜伽論五十
T1833_.43.0894b16: 一云。云何建立所縁轉相。謂若略説阿頼耶
T1833_.43.0894b17: 識由於二種所縁境轉。一由了別内執受
T1833_.43.0894b18: 故。二由了別外無分別器相故。了別内執
T1833_.43.0894b19: 受者。謂能了別遍計所執自性妄執習氣･及
T1833_.43.0894b20: 諸色根･根所依處。了別外無分別器相者。
T1833_.43.0894b21: 謂能了別依止縁内執受阿羅耶識故。於
T1833_.43.0894b22: 一時無有間斷器世間相。又七十六･解密
T1833_.43.0894b23: 經等説處非一。大同不録。中邊所明疏上下
T1833_.43.0894b24: 引　
T1833_.43.0894b25: 疏。即是可止之辭者。止者止住。此言即是止
T1833_.43.0894b26: 近辭。故此次説不及前師　或字誤也。應
T1833_.43.0894b27: 爲指字　
T1833_.43.0894b28: 疏。若不言他至不能自依故者。不定過云。爲
T1833_.43.0894b29: 如第七恒轉依他證八有依。爲如第七雖
T1833_.43.0894c01: 復恒轉而不自依證八無依　問因於同･
T1833_.43.0894c02: 異二喩轉等名爲不定。今唯第七何成不
T1833_.43.0894c03: 定　答雖體無二義即有差。對二義故亦
T1833_.43.0894c04: 無有失　
T1833_.43.0894c05: 疏。故今此師令成倶有依義者。問令心･心所
T1833_.43.0894c06: 取自所縁方成所依。種既不能取自所縁。
T1833_.43.0894c07: 現望於彼何成所依　答所依四義是護法
T1833_.43.0894c08: 宗。非此師意。不可爲難　
T1833_.43.0894c09: 疏。又諸識現行至今略不述者。異熟六識而
T1833_.43.0894c10: 不能熏。現望於種亦同第八而非因縁。論
T1833_.43.0894c11: 略不説　
T1833_.43.0894c12: 疏。今不説依至望現是依者。異熟六識雖不
T1833_.43.0894c13: 能熏同於第八。然現望種無能持力。不同
T1833_.43.0894c14: 八現與種爲依。故不取也　
T1833_.43.0894c15: 疏。始末爲論者。本有･新熏如次始末
T1833_.43.0894c16: 論。如契經至恒相續轉故者。按楞伽第九。人
T1833_.43.0894c17: 體及五蘊。諸縁及微塵。勝人自在作。唯是心
T1833_.43.0894c18: 分別。心遍一切處。一切處皆心　又云。依
T1833_.43.0894c19: 父母和合阿梨耶･意合。如蘇瓶中鼠。共赤
T1833_.43.0894c20: 白増長。薜尸･父厚･泡･創。不淨依節盡。業
T1833_.43.0894c21: 風長四大。如諸果成就　詳曰。與論所
T1833_.43.0894c22: 引文雖不同。理旨同也。所以疏云勘彼文
T1833_.43.0894c23: 同。或可疏勘梵本云同。不據漢本。漢本
T1833_.43.0894c24: 闕此論所引文　
T1833_.43.0894c25: 疏。從下而微解亦應爾者。本明心等而有
T1833_.43.0894c26: 所依。今者先徴所依等義。名從下也。解文
T1833_.43.0894c27: 同徴故云應爾。故後解中先解二別。後明
T1833_.43.0894c28: 心等具依多少　
T1833_.43.0894c29: 疏。若爾四大種及五根扶塵四大者。初四大
T1833_.43.0895a01: 種造五根者。後即造彼扶塵四大　
T1833_.43.0895a02: 疏。除識蘊少分相望者。諸識相望有決定
T1833_.43.0895a03: 者。然非一切。故云少分。此決定識不取爲
T1833_.43.0895a04: 難。以決定識是所依故。故除之也　
T1833_.43.0895a05: 疏。此簡受想蘊全行蘊少分者。但簡行蘊心
T1833_.43.0895a06: 所法故。又行蘊命亦是主故。故言少分。此
T1833_.43.0895a07: 文不次。結前第三所簡法故　
T1833_.43.0895a08: 疏。皆須此者。置此令心取自縁言　
T1833_.43.0895a09: 疏。彼論言有依此言是故者。彼瑜伽論言。有
T1833_.43.0895a10: 所依即是此論所説者是　
T1833_.43.0895a11: 疏。即前有境眼等爲果等者。以有所縁與有
T1833_.43.0895a12: 境義而有別也。若有所縁體唯能縁。若言
T1833_.43.0895a13: 有境即通五根。要有所縁方有所依。故除
T1833_.43.0895a14: 根也　
T1833_.43.0895a15: 疏。此解所有能依等者。此釋伏難。伏難意
T1833_.43.0895a16: 云。本明所依何故乃辨能依心等。故釋所
T1833_.43.0895a17: 有能依法者。意欲翻出能依之體顯彼所
T1833_.43.0895a18: 依。疏言此解所有能依者。此牒定也　
T1833_.43.0895a19: 疏。此是依外至故重言之者。此總結前出所
T1833_.43.0895a20: 簡法之所以也。依謂所依。色･心所等是所
T1833_.43.0895a21: 依外所簡之法。故所依後而方指簡名重言
T1833_.43.0895a22: 也。或唯顯明心所所以以釋外疑。外疑意
T1833_.43.0895a23: 云。聖教既云唯心･心所名有所依。即應心
T1833_.43.0895a24: 所亦所依攝。故有斯釋。斯釋意云。此者此
T1833_.43.0895a25: 所依謂所依。所是依外別所簡法之一數也。
T1833_.43.0895a26: 若不簡之恐疑同主亦是所依。故更分別
T1833_.43.0895a27: 名重言也。對次前文心･心所處故名重言
T1833_.43.0895a28: 　有義問何故別簡但簡心所非所餘耶
T1833_.43.0895a29: 答立論者意不應徴責。由前引教説心･心
T1833_.43.0895b01: 所名有所依。即恐心所亦是所依故次簡
T1833_.43.0895b02: 之。雖皆有所依。所依唯心。餘非所依。相顯
T1833_.43.0895b03: 不説
T1833_.43.0895b04: 疏。然諸識至略而不論者。而有不得爲所
T1833_.43.0895b05: 依者。即四義中而闕第一決定義也
T1833_.43.0895b06: 論。同境至所依別故者。問眼等五識得自在
T1833_.43.0895b07: 位通縁五境。成事智品縁十八界。五根云何
T1833_.43.0895b08: 與識同境　答據因位中未自在説。更有
T1833_.43.0895b09: 餘釋。如下當辨
T1833_.43.0895b10: 疏。亦作此義無相違故者。三位無七家亦同
T1833_.43.0895b11: 安惠成八無依。亦作此義亦顯安惠三位
T1833_.43.0895b12: 無七
T1833_.43.0895b13: 疏。問至應設劬勞者。答六依於七。七依親
T1833_.43.0895b14: 故。親依轉六亦轉。八依於七。七非親故。七
T1833_.43.0895b15: 無漏八不轉。有執･無執行有相似･不相似
T1833_.43.0895b16: 故名親･不親　答第二云。若由八轉七方
T1833_.43.0895b17: 轉。可難七轉八亦轉。第八轉位七先轉故。七
T1833_.43.0895b18: 轉時八不轉。由親疎別。准前應知　又釋。
T1833_.43.0895b19: 六･七二執違非執故。七轉位六亦轉。第八
T1833_.43.0895b20: 無執不全違。所以不隨所依轉思之◎
T1833_.43.0895b21: 成唯識論演祕卷第四本終
T1833_.43.0895b22:
T1833_.43.0895b23:
T1833_.43.0895b24:
T1833_.43.0895b25: 成唯識論演祕卷第四末
T1833_.43.0895b26: ◎疏。二率爾遇境位者。問論無率爾。何乃加
T1833_.43.0895b27: 之　答准下&T007582;中既有三位。明今縱處三
T1833_.43.0895b28: 位不無。故遇言中含率爾也。有義遇非勝
T1833_.43.0895b29: 境即攝率爾。要遇非勝境率爾心後方不
T1833_.43.0895c01: 續故。若遇勝境率爾心後相續而生。若別
T1833_.43.0895c02: 言率爾。即顯率爾後皆不續。既率爾後非
T1833_.43.0895c03: 皆不續。故即攝在第二位中。由此應有四
T1833_.43.0895c04: 句分別。一心勝境非勝。謂於劣境起等流
T1833_.43.0895c05: 心。二境勝心非勝。謂於勝境起率爾心。三
T1833_.43.0895c06: 心･境倶勝。謂於勝境起等流心。四倶非勝。
T1833_.43.0895c07: 於非勝境起率爾心。唯依第四説不相
T1833_.43.0895c08: 續　詳曰。義恐未然。現見人有偏注意
T1833_.43.0895c09: 者。雖勝境至不捨先縁。豈非勝境率爾心
T1833_.43.0895c10: 後而不續耶。雖境非盛。以心先無偏所注
T1833_.43.0895c11: 處。遇而縁之相續不息。豈非境劣心得相
T1833_.43.0895c12: 續。由此故知。所縱三位多分不續。未可即
T1833_.43.0895c13: 以句數定之
T1833_.43.0895c14: 論。若自在位者。施爲無擁名爲自在。夫將
T1833_.43.0895c15: 變現隨欲而成。有所觀察莫不明悟
T1833_.43.0895c16: 疏。八地已去皆能任運者。據自利説。若依
T1833_.43.0895c17: 利他於諸藥･病有未悟者
T1833_.43.0895c18: 疏。爲非此過至得相續者。爲非唯此第一之
T1833_.43.0895c19: 過。而更有下等流等難。爲生下論故致此
T1833_.43.0895c20: 言。有疏言初。理亦得也。今從此字
T1833_.43.0895c21: 疏。遞相續生者。眼識與意落謝過去。後意
T1833_.43.0895c22: 續起意落謝已。眼等復與意識續起名遞相
T1833_.43.0895c23: 續。非意識滅後獨眼生名互相續。以五必
T1833_.43.0895c24: 與意倶起故
T1833_.43.0895c25: 論。戲妄天等者。按瑜伽云。謂有欲界諸天
T1833_.43.0895c26: 名遊戲＊妄念。彼諸天衆或時耽著種種戲
T1833_.43.0895c27: 樂久相續住。由久住故＊妄失正念。由失
T1833_.43.0895c28: 念故從彼天沒。或復有天名曰意憤。彼諸
T1833_.43.0895c29: 天衆有時展轉角眼相視。由相視故意憤轉
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