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成唯識論演祕 (No. 1833_ 智周説 ) in Vol. 00 918 919 920 921 922 923 924 925 926 927 928 929 930 931 932 933 [行番号:有/無] [返り点:無/有] [CITE]
T1833_.43.0920a01: 不明了故。執我現非有想非無*相死 T1833_.43.0920a02: 後亦然。諸尋伺者執無色爲我。彼見有情 T1833_.43.0920a03: 想不明了便作是念。我無色非有想非無 T1833_.43.0920a04: 想。第三句中而有三節。初唯尋伺中許依 T1833_.43.0920a05: 定。後許有色。所有喩等並同初句 T1833_.43.0920a06: 疏。一由彼定時分促等者。由時促故隨縁 T1833_.43.0920a07: 一蘊名一一也。故後起等得有邊名。餘准 T1833_.43.0920a08: 此知 T1833_.43.0920a09: 論。七斷滅者。具如疏明。又阿含經云。有沙 T1833_.43.0920a10: 門・婆羅門作如是見。起如是論。一云我身 T1833_.43.0920a11: 四大從父母生。孔鋪長養。然是無常。二云 T1833_.43.0920a12: 此我不得名斷滅。我欲界諸天斷滅無餘。 T1833_.43.0920a13: 三此非斷滅。色界化生諸根具足。斷滅無餘。 T1833_.43.0920a14: 四此非斷滅。我無邊空處斷滅乃至非想。皆 T1833_.43.0920a15: 後非前立爲斷滅
T1833_.43.0920a18: T1833_.43.0920a19:
T1833_.43.0920a22: 五・五十八・對法第一互有不同。如瑜伽鈔 T1833_.43.0920a23: 會 問五十八云。邪見者一切倒見皆名邪 T1833_.43.0920a24: 見。當知此見略有二種。除邪見外餘四。一 T1833_.43.0920a25: 切皆名増益邪見。謗因及謗果等所有諸 T1833_.43.0920a26: 見皆名損減。對法第一云。四是増益。於所 T1833_.43.0920a27: 知境増益自性・及差別故。即邪見外餘之四 T1833_.43.0920a28: 見。一多分是損減見。一多分者由邪分別不 T1833_.43.0920a29: 必損減故。一言全損。一云多分。何乃乖角 T1833_.43.0920b01: 答五十八中偏指謗因果等邪見云皆 T1833_.43.0920b02: 損減。對法通説一切邪見。故云多分。如計 T1833_.43.0920b03: 釋梵常恒不易爲物等因。非損減故對望 T1833_.43.0920b04: 不同故無有失。更有異同。如二論鈔會 T1833_.43.0920b05: 論。無二因論者。依宿住計如疏所明 依 T1833_.43.0920b06: 尋・伺者按婆沙云。二由尋・伺虚妄推求 T1833_.43.0920b07: 今身所更既皆能憶。前身若有彼所更事今 T1833_.43.0920b08: 亦應憶。既不能憶故知彼無。餘如章辨 T1833_.43.0920b09: 問既曰宿通何不能憶出心前事 答外 T1833_.43.0920b10: 道極知不逾八十。彼入時心望後出心隔 T1833_.43.0920b11: 五百劫故不能憶。中五百劫而無心故復 T1833_.43.0920b12: 何所憶。由此猶執生 問彼心雖無色身是 T1833_.43.0920b13: 有。豈不見耶。若云不見。便違宿住憶八 T1833_.43.0920b14: 事義。若許見者因彼身生。此何無因 答 T1833_.43.0920b15: 雖見色身不知彼身有之所因。以見不 T1833_.43.0920b16: 踰五百劫故。既彼身有不見因生。所以今 T1833_.43.0920b17: 身不以所見。即身而起 有惑者云。宿命・ T1833_.43.0920b18: 尋伺皆不能憶無想沒後出心前事。名二 T1833_.43.0920b19: 無因。此由見疏答問之中而以二義。唯約 T1833_.43.0920b20: 無想以答前難。因致斯迷。學者應知 T1833_.43.0920b21: 論。或計自在等者。問此等邪見及我我所見 T1833_.43.0920b22: 戒二取。皆非六十二見所攝。豈不違經。故 T1833_.43.0920b23: 阿含經云。諸有沙門・婆羅門等本見・末見無 T1833_.43.0920b24: 數種種隨意所説盡入六十二見。盡是不 T1833_.43.0920b25: 過。猶如巧捕魚師以細目網覆小水上。當 T1833_.43.0920b26: 知池中水性之類皆入網内無逃避處 T1833_.43.0920b27: 答有義解云。理實別迷四諦邪見。隨應攝 T1833_.43.0920b28: 入全常等中。然今此論於邊見中説全常 T1833_.43.0920b29: 等。故全常等不攝邪見。由此應知但邊見 T1833_.43.0920c01: 者全常等攝。非全常等皆邊見攝。四諦邪 T1833_.43.0920c02: 見在全常等。非邊見故 詳曰。釋猶未 T1833_.43.0920c03: 盡。理亦難詳。經云本末無數之見。入六十 T1833_.43.0920c04: 二。豈我我所見戒取等而非邪見。是何不 T1833_.43.0920c05: 明。又云。此論於邊見中説全常等。此亦不 T1833_.43.0920c06: 然。觀彼經中。四遍常等亦依邊見。何得唯 T1833_.43.0920c07: 斷論依邊説。今爲二釋 一云六十二外餘 T1833_.43.0920c08: 邊邪見依前後際。以六十二而起執者。亦 T1833_.43.0920c09: 皆攝入六十二中。如四全常。經等但約依 T1833_.43.0920c10: 定等起。亦有不依等至起執。雖依尋伺 T1833_.43.0920c11: 復多差別。此等皆入四全常中。餘准此知。 T1833_.43.0920c12: 經據此理名攝餘見。此即少分一切之義。 T1833_.43.0920c13: 亦如四諦攝一切法。苦稱衆苦。餘諦亦然。 T1833_.43.0920c14: 言攝餘見。亦據同類相攝説也 二依品 T1833_.43.0920c15: 類以輕從重名攝一切。餘見是彼六十二 T1833_.43.0920c16: 見見類同故。同類見中復有同異。我見即是 T1833_.43.0920c17: 邊見之類。邊依起故。邪見計彼自在常。等常 T1833_.43.0920c18: 邊之類。雖非我後而計。於常常相似故。餘 T1833_.43.0920c19: 准可知 二取隨執何見法等即是彼類。 T1833_.43.0920c20: 由此二取及我我所。應皆攝入六十二中。 T1833_.43.0920c21: 亦如五見總名邪見。邪見類故。又輕從重 T1833_.43.0920c22: 如言王臣。臣亦名王。經作法中但據重説」 T1833_.43.0920c23: 疏。既無邊見中攝諦斷文者。五十八中而有 T1833_.43.0920c24: 文説。但撿文者而疎略故致有斯斷。故彼 T1833_.43.0920c25: 論云。即用如是薩迦耶見以爲依止。於五 T1833_.43.0920c26: 趣蘊見我斷常。故邊執見亦迷於苦 T1833_.43.0920c27: 論。四見取等者。然准有宗但執劣法以爲 T1833_.43.0920c28: 勝者。即名見取不唯執見及同時蘊。故倶 T1833_.43.0921a01: 舍論十九云。於劣謂勝名爲見取。執劣爲 T1833_.43.0921a02: 勝總名見取。理實應立見等取名。略去等 T1833_.43.0921a03: 言但名見取 T1833_.43.0921a04: 論。五戒禁取等者。又准有宗但執非因以 T1833_.43.0921a05: 爲因者即名戒取。不唯執戒及同時蘊。故 T1833_.43.0921a06: 但舍云。於非因・道謂因・道見。一切總説 T1833_.43.0921a07: 名戒禁取。非解脱道妄起道執。理實應立 T1833_.43.0921a08: 戒禁等取名。略去等言但名戒禁取 T1833_.43.0921a09: 疏。然於一聚至言等亦得者。雖見眷屬而不 T1833_.43.0921a10: 別計。然戒聚中見最爲勝。擧勝等劣而置 T1833_.43.0921a11: 等言亦無有失。不同小乘而立等字 T1833_.43.0921a12: 論。然有處説至名戒取者。按顯揚論第一云。 T1833_.43.0921a13: 四見取謂於前三見及見所依蘊。計最勝上 T1833_.43.0921a14: 及與第一。對法第一云。謂於諸目及所依五 T1833_.43.0921a15: 取蘊等。隨觀執爲最勝。爲上爲妙。五蘊同 T1833_.43.0921a16: 之 又顯揚第一云。五戒禁取。謂於前諸見 T1833_.43.0921a17: 及所依蘊計爲清淨解脱出離。對法第一云。 T1833_.43.0921a18: 於諸戒及戒禁所依五取蘊等。隨觀執爲清 T1833_.43.0921a19: 淨爲解脱爲出離。五蘊大同。瑜伽第八大 T1833_.43.0921a20: 意同彼顯揚等説 T1833_.43.0921a21: 論。不爾如何非滅計滅等者。按五十八云。 T1833_.43.0921a22: 又沙門等謂説現法涅槃論者所有邪見。又 T1833_.43.0921a23: 有横計諸邪解脱所有邪見。如是諸見是 T1833_.43.0921a24: 迷滅諦所起邪見 又云。又彼外道作如 T1833_.43.0921a25: 是計。我等所行若行若道是眞行道。能盡 T1833_.43.0921a26: 能出一切諸苦。如是亦名迷道邪見。非涅 T1833_.43.0921a27: 槃法計爲涅槃。名非勝計勝。非無漏道實 T1833_.43.0921a28: 非離苦。計爲眞道能出於苦。名非淨計淨」 T1833_.43.0921a29: 論。如是總別等者。釋如疏・燈。今助一釋言 T1833_.43.0921b01: 貪等六名之爲總。惡見開五名之爲別。今 T1833_.43.0921b02: 雙言之名爲總別十煩惱也 或可。疏云 T1833_.43.0921b03: 若總若別意亦同此 T1833_.43.0921b04: 疏。謂要不違至我新不常者。假興於難 T1833_.43.0921b05: 生下引教及世事文 T1833_.43.0921b06: 論。學現觀者起如是怖等者。是八十六・對法 T1833_.43.0921b07: 第七二論文也。故瑜伽云。又由二縁依止 T1833_.43.0921b08: 無我勝解之欲。於彼涅槃由驚恐故其心 T1833_.43.0921b09: 退逐。一由於此欲不善串習未到究竟 T1833_.43.0921b10: 故。二於作意時由彼因縁念忘失故。當爾 T1833_.43.0921b11: 之時於諸行中了唯行智其心愚昧。數數 T1833_.43.0921b12: 思惟我我爾時當何所在。尋求我行微細 T1833_.43.0921b13: 倶行障礙而轉。由此縁故彼作是思。我當 T1833_.43.0921b14: 不有。不作是念唯有諸行當來不有。彼 T1833_.43.0921b15: 由如是隨逐身見爲依止故。發生變易隨 T1833_.43.0921b16: 轉之識。由驚恐故於彼寂滅其心退還 T1833_.43.0921b17: 釋曰。雖了唯有諸行無我。由縁行心尚 T1833_.43.0921b18: 昧劣故。數數思惟我何所在。即思我心能 T1833_.43.0921b19: 爲障礙。便執我無更不念言唯有諸行。故 T1833_.43.0921b20: 於涅槃而生驚恐 對法論云。倶生邊見 T1833_.43.0921b21: 者斷見所攝。由此見故於涅槃界。其心退 T1833_.43.0921b22: 轉生大怖畏。謂我我今者何在耶 然疏中 T1833_.43.0921b23: 云八十八者。而有二義。一錯六爲八。二擧 T1833_.43.0921b24: 八等六。六正所引。八中亦有斷見之文。故 T1833_.43.0921b25: 兼言矣。擧兼顯正不言六也 問引證倶 T1833_.43.0921b26: 生對法可爾。瑜伽如何 答八十八文如燈 T1833_.43.0921b27: 已釋。八十六者亦是倶生 何以爲明 答 T1833_.43.0921b28: 論云尋求我行微細倶行。又云彼由如是 T1833_.43.0921b29: 隨逐身見爲依止故。故知倶生。或通二見。 T1833_.43.0921c01: 尋文可悉 問二論倶生爲凡聖起 答倶 T1833_.43.0921c02: 通凡聖 若爾何故八十六云。復次爲斷 T1833_.43.0921c03: 如是驚恐。有二種法多有所作。乃至云。若 T1833_.43.0921c04: 已引發聖諦現觀。由正見故方得出離。對 T1833_.43.0921c05: 法復云。今者我我何所在耶。准此瑜伽唯凡 T1833_.43.0921c06: 所起。對法唯聖 答瑜伽且據斷凡起者 T1833_.43.0921c07: 或兼斷彼凡聖起者。聖諦現觀其言通故 T1833_.43.0921c08: 又云。由於此欲不善串習未到究竟而 T1833_.43.0921c09: 起驚恐。即有學聖亦未究竟起亦何失。對 T1833_.43.0921c10: 法言今我何在者。凡・聖作彼無我解時倶 T1833_.43.0921c11: 得名今 又解。瑜伽據凡。對法約聖。二解 T1833_.43.0921c12: 任取應更審思 T1833_.43.0921c13: 論。此十煩惱誰幾相應者。諸論辨此相應不 T1833_.43.0921c14: 同。今略引之。五十五云。無明與一切。疑都 T1833_.43.0921c15: 無所有。貪・嗔不相應。此或與慢・見。謂染愛 T1833_.43.0921c16: 時或高擧或推求。如染愛憎恚亦爾。慢之與 T1833_.43.0921c17: 見我更相應。謂高擧時邪復推構 五十八 T1833_.43.0921c18: 云。五見是惠性故互不相應。自性自性不 T1833_.43.0921c19: 相應故。貪・恚・慢疑更相違故互不相應。貪 T1833_.43.0921c20: 染令心卑下。憍慢令心高擧。是故貪・慢更 T1833_.43.0921c21: 互相違 對法第六云。貪不與嗔相應。一向 T1833_.43.0921c22: 相違法必不倶故。又貪不與疑相應。由惠 T1833_.43.0921c23: 於境不決定必無染著故。餘得相應。如 T1833_.43.0921c24: 貪嗔亦爾。謂嗔不與貪・慢・見相應。若於 T1833_.43.0921c25: 此事起憎恚。即不於此生於高擧及推求。 T1833_.43.0921c26: 與餘相應如理應知。慢不與嗔・疑相應。 T1833_.43.0921c27: 無明有二。相應・不共。不共不與嗔・疑相 T1833_.43.0921c28: 應。疑不與貪・慢・見相應。會如此論及疏。 T1833_.43.0921c29: 故不重云 T1833_.43.0922a01: 論疑遮順等者。苦・集由是因依處故有情 T1833_.43.0922a02: 染著。疑有不嗔滅・道是彼怖畏處故有情 T1833_.43.0922a03: 不愛。疑有便恚。疑無翻此理可准知 T1833_.43.0922a04: 論。此與三見或得相應等者。有義分別身・邊 T1833_.43.0922a05: 二見而與嗔倶。由倶生者唯無記性嗔唯不 T1833_.43.0922a06: 善故非彼倶。論云苦蘊但於善趣有苦受 T1833_.43.0922a07: 倶名有苦蘊。疏説苦處又通二見。此定不 T1833_.43.0922a08: 然 詳曰。乍觀疏文誠如所存。細尋其理 T1833_.43.0922a09: 理即無違 無違理何 答有苦之處即名 T1833_.43.0922a10: 苦處。誰云要在三塗苦處 又下二見五受 T1833_.43.0922a11: 倶門。初師三塗有分別惑。今依彼説亦不 T1833_.43.0922a12: 相違 此通下言顯此論中明極苦處通有 T1833_.43.0922a13: 分別・倶生二惑故指如下。非説倶生・分別 T1833_.43.0922a14: 二見皆與嗔倶。由此苦處分別二見嗔倶無 T1833_.43.0922a15: 妨。若不爾者更有何義云如下耶 T1833_.43.0922a16: 論。五識唯三等者。問稱量・推求五識無有 T1833_.43.0922a17: 説見慢無。第七應爾 答稱量解慢七同 T1833_.43.0922a18: 五無 所恃慢生故七許有。見義准知 問 T1833_.43.0922a19: 五見斷惑六引得生。慢等由他五亦應起 T1833_.43.0922a20: 答行不違・違故起・不起 T1833_.43.0922a21: 論。貪嗔癡三至五受倶者。五十九中。分別貪 T1833_.43.0922a22: 等樂等相應別別作法。即此論云貪會違縁 T1833_.43.0922a23: 嗔遇順境略已攝彼。餘准可尋。故不引也」 T1833_.43.0922a24: 論。欲無苦等者。有義簡薩婆多欲疑唯憂。故 T1833_.43.0922a25: 顯宗二十七云。何縁二疑倶不決定而上得 T1833_.43.0922a26: 與喜・樂相應。非欲界疑與喜倶起。以諸 T1833_.43.0922a27: 煩惱在離欲地。雖不決定亦不憂滅。雖 T1833_.43.0922a28: 壞疑網無癡情怡。如在人間求得所 T1833_.43.0922a29: 愛。雖多勞倦而生樂想。疏説上界不如 T1833_.43.0922b01: 欲疑有喜受者。欲似不得此中文意。上 T1833_.43.0922b02: 地何故不與喜倶 詳曰。疏意説云疑無 T1833_.43.0922b03: 苦果方與喜倶。上無此疑。由上無造彼惡 T1833_.43.0922b04: 行故。故疑苦無方喜倶者。但在欲界不 T1833_.43.0922b05: 障上界疑得喜倶。下麁相中疏言上界疑 T1833_.43.0922b06: 有喜故。自義既立他計便遮。不言成矣。此 T1833_.43.0922b07: 自不得疏之本意。非疏不得論之意也 T1833_.43.0922b08: 論。二取至憂相應者。五十九云。見取・戒取 T1833_.43.0922b09: 取彼見故。隨其所應如彼相應者。如彼 T1833_.43.0922b10: 身・邊二見相應所有受説 T1833_.43.0922b11: 論。此依實義等者 問所依教何。何意須有 T1833_.43.0922b12: 麁・細二説 答委曲而談名爲實義。即五十 T1833_.43.0922b13: 九。梗概而説名爲麁相。即五十五・對法第 T1833_.43.0922b14: 七。故五十九結十煩惱受相應云。先辨煩 T1833_.43.0922b15: 惱諸根相應。但約麁相道理建立。令初行 T1833_.43.0922b16: 者解無亂故。今即約巨細道理建立。令之 T1833_.43.0922b17: 行者了自他身種種行解差別轉故 T1833_.43.0922b18: 論。貪癡倶樂等者。對法具明。大意疏中而以 T1833_.43.0922b19: 牒訖。然明意識捨相應云。在意識身捨相 T1833_.43.0922b20: 應者。在一切處於相續未位 釋曰。由樂・ T1833_.43.0922b21: 喜・捨通第六識。六識樂・喜未位之時而亦有 T1833_.43.0922b22: 捨。故云一切未位等也 又云。疑於欲界 T1833_.43.0922b23: 非喜相應者。不決定心若未息滅喜不生 T1833_.43.0922b24: 故 又云。何故煩惱皆捨相應。以一切煩惱 T1833_.43.0922b25: 隨中庸位方息沒故。所以者何。煩惱生起 T1833_.43.0922b26: 展轉相續漸漸微薄勢力將盡隨處中位。於 T1833_.43.0922b27: 此位中必捨相應 T1833_.43.0922b28: 論。當知倶生身邊二見等者 問何以知然 T1833_.43.0922b29: 答按五十八云。復次倶生薩迦耶見唯無 T1833_.43.0922c01: 記性。數現行故。非極損惱自他處故。彼雖 T1833_.43.0922c02: 不説倶生邊見。理同我見亦無記性 T1833_.43.0922c03: 疏。若如後解至體有九品故者。此有二意。一 T1833_.43.0922c04: 顯後非。如色界等煩惱無記。體有九品九 T1833_.43.0922c05: 品別斷。我見九品何一品除。除既一品明無 T1833_.43.0922c06: 九類 二明後是。如上界惑體雖無記得 T1833_.43.0922c07: 有九品。我見九品亦復何違。又今疏斷且 T1833_.43.0922c08: 隨一相。疏上下文皆以九品爲類説也 T1833_.43.0922c09: 疏。無有染汚至方自在故者。必無欲染第九 T1833_.43.0922c10: 品在。能入根本起未至惑。要欲染盡入根 T1833_.43.0922c11: 本定。方容起彼未至惑也 T1833_.43.0922c12: 疏。由是至亦不能起者。不能起彼未至定 T1833_.43.0922c13: 惑 問得本定已未至定惑爲實起不 T1833_.43.0922c14: 答有兩釋。一許得起 若爾何故六十二。 T1833_.43.0922c15: 云下地諸法若生上地不現在前 答異地 T1833_.43.0922c16: 不爾。同地容起。未至亦是初禪攝故。又下 T1833_.43.0922c17: 地身得初根本起未至惑亦復無違 二 T1833_.43.0922c18: 不得起。無所須故。得勝捨劣故 若爾畢 T1833_.43.0922c19: 竟無有起義何用有爲 答如三無色得 T1833_.43.0922c20: 有見道無漏第八餘九地有。雖無起義地 T1833_.43.0922c21: 法得有。此亦應然。任情取捨。然多許起 T1833_.43.0922c22: 疏。唯定非生煩惱等者。潤生時起名生煩惱。 T1833_.43.0922c23: 惑生彼地所起之者亦名生惑。非今所 T1833_.43.0922c24: 説。除此餘時但縁定起皆名定生。如遍常 T1833_.43.0922c25: 見因定後起名定煩惱。餘准此知 然疏説 T1833_.43.0922c26: 云。如遍常者。乍觀似證生煩惱也。理證 T1833_.43.0922c27: 定惑 T1833_.43.0922c28: 論。諸有漏道雖不能伏分別惑等者 問下 T1833_.43.0922c29: 第九云。資糧・加行能伏分別。二位豈非有 T1833_.43.0923a01: 漏道耶 答後約菩薩。今據二乘・及外道 T1833_.43.0923a02: 等 有義二釋。初義同前。二云後據理觀。 T1833_.43.0923a03: 今依事觀。有漏六行名爲事觀。觀無我等 T1833_.43.0923a04: 名爲理觀。又分別惑有迷事者。世道亦伏。 T1833_.43.0923a05: 能障定故。論約迷理説不伏言。若不伏者 T1833_.43.0923a06: 倶生應然。倶迷事故。若見事惑見理惑引故 T1833_.43.0923a07: 不伏者。應修事惑修理惑引同彼不伏。又 T1833_.43.0923a08: 見事惑散亂麁動逾於倶生。障定應勝。何 T1833_.43.0923a09: 乃不伏。故知論中且據迷理言不伏也 T1833_.43.0923a10: 祥曰。理恐未然。修惑爲例有相符失。故瑜 T1833_.43.0923a11: 伽論五十八云。若諸異生離欲界欲*惑色界 T1833_.43.0923a12: 欲。但由修道無有見道。彼於欲界得離 T1833_.43.0923a13: 欲時。貪欲・瞋恚・及彼隨法隣近憍慢。若諸 T1833_.43.0923a14: 煩惱相應無明。不現行故皆説名斷。唯言 T1833_.43.0923a15: 貪等隣近之法異生斷之。不説見等隣近之 T1833_.43.0923a16: 法彼亦能斷。故知世道不能伏彼迷理所引 T1833_.43.0923a17: 所有事惑。不爾何意瑜伽不説。修道既然 T1833_.43.0923a18: 見惑定爾。豈不相符。然審詳諸 T1833_.43.0923a19: 疏。今解亦斷等者。有義難云。未伏説斷。次 T1833_.43.0923a20: 第之人應於見道亦斷彼故。亦不可説先 T1833_.43.0923a21: 伏助伴。論説倶生微細難斷修道位方除。 T1833_.43.0923a22: 説見道除理將未可。由彼微細不障見故。 T1833_.43.0923a23: 而自救云。次第之人道依未至。由道劣故 T1833_.43.0923a24: 不能斷修。超越之人根本入故。云隨所伏 T1833_.43.0923a25: 皆能永斷 詳曰。若以未至而以釋難恐未 T1833_.43.0923a26: 除。次第不還能依未至斷修惑故。若云我 T1833_.43.0923a27: 依見道説者。菩薩見道依根本定亦應斷 T1833_.43.0923a28: 修。若云但據小聖説者。超初果人欲六 T1833_.43.0923a29: 品惑應不能除。依未至故。若云曾伏故能 T1833_.43.0923b01: 斷者。此即由伏・不伏有殊。何關根本・未至 T1833_.43.0923b02: 依別。由斯伴伏見斷何失。論云修除據次 T1833_.43.0923b03: 第者。然依定叙其理亦通。據伴以明而爲 T1833_.43.0923b04: 勝也。思可知矣 T1833_.43.0923b05: 疏。若爾見惑至爲起不起者。義燈第六心相 T1833_.43.0923b06: 起中叙有兩釋。今觀瑜伽五十八文應許 T1833_.43.0923b07: 得起。故彼論云。由彼諸惑住此身中。從定 T1833_.43.0923b08: 起已有時現行。非生上者彼復現起 釋 T1833_.43.0923b09: 曰。彼前未斷見道之惑。身在下地而得起 T1833_.43.0923b10: 之。若生上已。下地見惑而不起也。准斯文 T1833_.43.0923b11: 意許起應善更思 T1833_.43.0923b12: 論。生第四定中有中者。此即經文。大小乘論 T1833_.43.0923b13: 解之各別。大乘・經部許天中有轉生地獄。 T1833_.43.0923b14: 有宗不爾。故對法云。或時移轉者。謂於此 T1833_.43.0923b15: 位往餘生處強縁現前。如得第四靜慮起 T1833_.43.0923b16: 阿羅漢増上慢比丘。彼地中有生時。由謗 T1833_.43.0923b17: 解脱邪見故。轉生地獄 經部師者。婆沙 T1833_.43.0923b18: 論云。譬喩者説中有可轉。以一切業皆可 T1833_.43.0923b19: 轉故 有宗計者。如婆沙論六十九云。問若 T1833_.43.0923b20: 中有於界不轉。無聞苾芻事云何通。彼佛法 T1833_.43.0923b21: 中適出家已。修世俗定初靜慮時謂得初 T1833_.43.0923b22: 果。乃至第四謂得阿羅漢。起増上慢未得 T1833_.43.0923b23: 謂得。彼命終時第四靜慮中有現前。便作是 T1833_.43.0923b24: 念。一切繋縛我已永盡。應般涅槃更無生處。 T1833_.43.0923b25: 何縁有此中有現前。遂起邪見撥無解脱。 T1833_.43.0923b26: 由謗見力彼中有滅。無間地獄中有現前生 T1833_.43.0923b27: 無間獄。答住本有時有此移轉。非中有位。 T1833_.43.0923b28: 謂彼將死由業勢力。第四靜慮生相現前。故 T1833_.43.0923b29: 起邪見生無間獄。 T1833_.43.0923c01: 論。而言生上不起下等者。按瑜伽論五十八 T1833_.43.0923c02: 云。諸煩惱纒未離自地煩惱欲者自地現 T1833_.43.0923c03: 起。已離欲者即不現起。若在下地上地諸 T1833_.43.0923c04: 纒亦得成就。非在上地得説成就下地諸 T1833_.43.0923c05: 纒 又六十二云。下地諸法若生上地不現 T1833_.43.0923c06: 在前。上地諸法若生下地。其離欲者或現在 T1833_.43.0923c07: 前。有違此文故論通也 問言多分者爲 T1833_.43.0923c08: 據時言。爲約惑數 答理該於二 問時 T1833_.43.0923c09: 即何然。若約惑説如何前言皆容現前。復 T1833_.43.0923c10: 幾不起 答起通見・修名爲皆也。起數増 T1833_.43.0923c11: 減略有三種。一云起三。謂邪見・貪・及倶無 T1833_.43.0923c12: 明。二云起六。如疏所明。三云起十。故論標 T1833_.43.0923c13: 云下地諸惑分別・倶生皆容現起 有義斷 T1833_.43.0923c14: 云。於第二説然更推求起五爲勝。除我見 T1833_.43.0923c15: 一。不見世間執他地法以爲我故。故分別 T1833_.43.0923c16: 見非縁他地。當生處色尚未起故。潤生之 T1833_.43.0923c17: 愛縁當生處増上果生。既唯迷事亦不可 T1833_.43.0923c18: 説與理惑倶 詳曰。潤生我見據總縁説。 T1833_.43.0923c19: 又此潤位非一刹那。理・事二惑前後間起。而 T1833_.43.0923c20: 言潤生迷増上果。據彼愛境正潤位説。理 T1833_.43.0923c21: 應無爽。樞要・燈中有此意也。故五・六釋取 T1833_.43.0923c22: 捨任情 T1833_.43.0923c23: 論。下地煩惱亦縁上地等者。按瑜伽五十八 T1833_.43.0923c24: 云。如是所説十種煩惱。亦縁事轉。亦縁煩 T1833_.43.0923c25: 惱。下地煩惱能縁上地煩惱及事 六十二 T1833_.43.0923c26: 中五愛縁上。如樞要引 T1833_.43.0923c27: 論。而有處言至或依別縁等者。按集論云。 T1833_.43.0923c28: 欲界煩惱除無明・見・疑。餘不能縁上地爲 T1833_.43.0923c29: 境。此無明等雖亦有能縁上地者。然彼不 T1833_.43.0924a01: 能親縁上地。雜集釋云。所言無明縁上地 T1833_.43.0924a02: 者。謂與見等相應。見者除薩迦耶見。不見 T1833_.43.0924a03: 世間縁他地諸法執爲我故。又瑜伽論五十 T1833_.43.0924a04: 八云。非上地惑能縁下地煩惱及事 T1833_.43.0924a05: 疏。此中例邊同於我見必依起故者。以全常 T1833_.43.0924a06: 見得縁他地。例彼我見亦得縁他。無有 T1833_.43.0924a07: 邊見不依我見。邊見縁他。我見亦爾 T1833_.43.0924a08: 疏。執欲界聞思昔所起等者。有義斷云。欲界 T1833_.43.0924a09: 聞・思既非三見及所起戒。如何二取説縁 T1833_.43.0924a10: 下地。故不縁者以之爲勝 詳曰。意説二 T1833_.43.0924a11: 取憶於下戒。因聞・思起所有二取名縁 T1833_.43.0924a12: 於下。不言聞・思即是二取所執見・戒。餘難 T1833_.43.0924a13: 如燈 T1833_.43.0924a14: 論。分別起者唯見所斷等者。對法第四亦同 T1833_.43.0924a15: 於此。故彼論云。分別所起染汚見・疑・見處・ T1833_.43.0924a16: 疑處是見所斷 雜集釋曰。見處者謂諸見 T1833_.43.0924a17: 相應共有法・及種子。疑處亦爾 T1833_.43.0924a18: 論。見所斷十實倶頓斷等者。按瑜伽論五十 T1833_.43.0924a19: 九云。見斷煩惱頓斷非漸。所以者何。由現 T1833_.43.0924a20: 觀智諦現觀故。能斷見道所斷煩惱。然此現 T1833_.43.0924a21: 觀與懷縁諦作意相應。是故三心頓斷一 T1833_.43.0924a22: 切迷苦諦等見斷煩惱 釋曰。總縁四諦 T1833_.43.0924a23: 共相作意名壞縁諦。遍縁諸諦作無我觀 T1833_.43.0924a24: 方能斷惑 問無分別智豈有縁總無我等 T1833_.43.0924a25: 行 答一釋如疏。又有釋云。據彼共相方 T1833_.43.0924a26: 便所引。名縁諸諦作無我觀。非眞見道有 T1833_.43.0924a27: 此行相 T1833_.43.0924a28: 疏。如壞念住等者。壞猶雜也。身・受・心・法二 T1833_.43.0924a29: 三四合而以觀之名壞念住 T1833_.43.0924b01: 疏。對法第七等者。按彼論云。又十煩惱皆 T1833_.43.0924b02: 迷苦・集起諸邪行。是彼因縁・所依處故。所 T1833_.43.0924b03: 以者何。苦・集二諦皆是十種煩惱因縁。又爲 T1833_.43.0924b04: 依處。是故一切迷此因縁・依處起諸邪行。 T1833_.43.0924b05: 又十煩惱皆迷滅・道起諸邪行。由此能生 T1833_.43.0924b06: 彼怖畏故。所以者何。由煩惱力樂著生 T1833_.43.0924b07: 死。於清淨法起懸崖想生大怖畏。又諸外 T1833_.43.0924b08: 道於滅・道諦妄起種種顛倒分別。是故十 T1833_.43.0924b09: 惑皆迷滅・道起諸邪行 T1833_.43.0924b10: 疏。其煩惱起皆具此二縁者。因依・怖畏是二 T1833_.43.0924b11: 縁也 T1833_.43.0924b12: 疏。答執彼下見眷屬戒等者。按五十八云。 T1833_.43.0924b13: 若於隨順此見諸法所受戒禁。取爲第一 T1833_.43.0924b14: 能得清淨解脱出離。是迷集諦戒禁取 T1833_.43.0924b15: 論。別謂別迷等者。有義問云。見修道惑百二 T1833_.43.0924b16: 十八依何者説。有云依別迷説。以總迷者 T1833_.43.0924b17: 體既是一。不可別配四諦異故。依麁相 T1833_.43.0924b18: 説。隨轉理門説身・邊見唯迷苦諦。委細説 T1833_.43.0924b19: 者亦迷三諦。雖不親迷。縁三諦惑爲我・ T1833_.43.0924b20: 我所及斷・常故 惑可。此依總迷者説。體 T1833_.43.0924b21: 雖是一。隨所迷境四諦亦殊故無有失。然 T1833_.43.0924b22: 疏説云唯依數總別縁而説此義不然。若 T1833_.43.0924b23: 別縁者其數亦別。其數總者縁亦非別。既 T1833_.43.0924b24: 無數總而別縁者。如何約此以明其數 又 T1833_.43.0924b25: 疏云。對法第七・瑜伽第八約總迷諦説十 T1833_.43.0924b26: 迷四。五十八約別迷諦。二唯迷苦。八通 T1833_.43.0924b27: 迷四。百二十八即是對法・瑜伽七八。如何 T1833_.43.0924b28: 乃言約別縁説有爾所數。故所立文自相 T1833_.43.0924b29: 違也 詳曰。若許別迷以爲正者。所言別 T1833_.43.0924c01: 迷爲據數總行別名別。爲約數行倶別名 T1833_.43.0924c02: 別。若數總行別即同疏明。一何取捨愛憎不 T1833_.43.0924c03: 等。若數行別百二十八數何得有。又何須 T1833_.43.0924c04: 云委細麁相。若言約總亦無失者。豈二三 T1833_.43.0924c05: 合縁非總耶。若是總者百二十八數亦増減。 T1833_.43.0924c06: 若非是總應在別收。即前別迷百二十八 T1833_.43.0924c07: 數還増減。進退有違。如何斷云別總無失。 T1833_.43.0924c08: 又若云別依十各各別縁諦説言。總約十 T1833_.43.0924c09: 通縁四諦。不據自餘總別説者。理亦不 T1833_.43.0924c10: 然。前解與疏竟有何別。後説其數但是假 T1833_.43.0924c11: 施。擯實取假未見其可 又彈疏説理亦 T1833_.43.0924c12: 未可。且諦各十十數豈非總。各縁自諦何 T1833_.43.0924c13: 非行別。故對法云。欲界見苦所斷具十煩 T1833_.43.0924c14: 惱如見苦所斷。集・滅・道所斷亦爾。此即明 T1833_.43.0924c15: 證。云何破言無有數總而別縁耶 又破 T1833_.43.0924c16: 會違亦不得意。云對法等約總迷者數總 T1833_.43.0924c17: 名總。五十八中據別迷者數別名別。以此 T1833_.43.0924c18: 而言矛楯焉有枉見披剝。餘義如燈 T1833_.43.0924c19: 論。二取執彼等者。此等用縁三見等起。望 T1833_.43.0924c20: 苦・集理有所隔故名之爲疎。是重縁惑 T1833_.43.0924c21: 疏。即餘四見及疑無法執等者。疑與四見我 T1833_.43.0924c22: 見不倶。汝云我見攝法執盡。即四見・疑便 T1833_.43.0924c23: 無法執。便無法執者便成大過。豈有煩惱 T1833_.43.0924c24: 不依法執而得起耶 T1833_.43.0924c25: 疏。若除影外等者。有義今不依此。影外所 T1833_.43.0924c26: 枝未必同時。如先聞有過・未等名後方縁 T1833_.43.0924c27: 故。後後心生無名相故。又簡境等無有名 T1833_.43.0924c28: 故。設遠假名但可許説名増上縁。何成本 T1833_.43.0924c29: 質。倶時發影名爲質故。先心縁名隨名分 T1833_.43.0925a01: 別。後心縁義影像方生。能詮所詮全不相 T1833_.43.0925a02: 似。豈得説名爲後義質。故知影像亦有全 T1833_.43.0925a03: 無所杖之質。不爾便違前第一卷。説自心 T1833_.43.0925a04: 外蘊或有或無 詳曰。疏此問答意簡有宗。 T1833_.43.0925a05: 有宗心生無不杖質。縱縁空花龜毛兎角。 T1833_.43.0925a06: 亦以名等爲質生起。縱而以簡。由彼名 T1833_.43.0925a07: 等是能縁心近遠所託似於眞實故。云即 T1833_.43.0925a08: 無無本質者。非許名等同實塵等本質之 T1833_.43.0925a09: 體云無無者。何得乃以實質爲難 又能 T1833_.43.0925a10: 詮所詮全不相似等者。此亦不然。豈諸質・ T1833_.43.0925a11: 相皆相似耶。如礙・不礙・慮・不慮等而非一 T1833_.43.0925a12: 故。餘難准斯徳失可悉。無俟言矣 T1833_.43.0925a13: 疏。今無漏縁中不得作後解者。漏無漏縁質 T1833_.43.0925a14: 影雙説。例事・無事不唯望質 T1833_.43.0925a15: 疏。瑜伽云又十煩惱等者。五十八文 T1833_.43.0925a16: 疏。滅道廣大佛法等者 分別滅道。縁安立 T1833_.43.0925a17: 諦 廣大佛法。縁非安立眞如爲境 T1833_.43.0925a18: 疏。對法第五至同五十九初文者。有義疏説 T1833_.43.0925a19: 是同。今解有別。慢・見六同。貪・嗔二種五十 T1833_.43.0925a20: 九文從多分故唯名有事。對法盡理與見・ T1833_.43.0925a21: 慢倶亦名無事。然疑一種瑜伽盡理説通 T1833_.43.0925a22: 二種。對法既云與見・慢倶方名無事。疑非 T1833_.43.0925a23: 彼倶不通無事故理不盡。無明一種二論 T1833_.43.0925a24: 無違 詳曰。疏括諸文考量其理。理文順 T1833_.43.0925a25: 者云不相違。若文參差取旨以會。初五十九 T1833_.43.0925a26: 觀文有乖。以如前會。對法第五理亦有闕。 T1833_.43.0925a27: 談理同彼不盡名同。非據彼文一一同 T1833_.43.0925a28: 也。又如所斷理亦有餘。對法貪・嗔何得盡 T1833_.43.0925a29: 理。邪見・見・戒豈唯無事。言見相應並名無 T1833_.43.0925b01: 事。何非大過。太過失存理盡焉在。若言據 T1833_.43.0925b02: 見無事者説。若爾文濫何名盡理。以此而 T1833_.43.0925b03: 言疏無違也 T1833_.43.0925b04: 論。彼親所縁雖皆有漏等者。按對法論第六 T1833_.43.0925b05: 説云。又縁滅・道諦諸煩惱。不能親縁滅・ T1833_.43.0925b06: 道爲境。由滅・道諦出世間智及後得智内 T1833_.43.0925b07: 所證故。唯由依彼妄起分別説爲所縁。分 T1833_.43.0925b08: 別所計境不離分別故 T1833_.43.0925b09: 疏。與有事縁別不可爲例者。此有二意。一 T1833_.43.0925b10: 成有事縁第一釋。二成無漏必約影・質不 T1833_.43.0925b11: 可。以彼有事縁中初釋相例 問云何名 T1833_.43.0925b12: 別。答有事縁惑能所二縁而皆有漏有相順 T1833_.43.0925b13: 義。可直據質而以明之。無漏縁惑能所二 T1833_.43.0925b14: 縁唯違無順。故不唯質得此縁稱 T1833_.43.0925b15: 論。縁自地至所起名境者。相・名・分別三名爲 T1833_.43.0925b16: 事。事依分別之所起故。依主受稱。滅・道 T1833_.43.0925b17: 等名依分別起。依主同前爲境可知。故瑜 T1833_.43.0925b18: 伽論五十八云。若縁苦・集事境所有諸漏。 T1833_.43.0925b19: 是縁邪分別所起事境。縁滅・道境及縁不 T1833_.43.0925b20: 同分界境所有諸漏。是縁自分別所起名 T1833_.43.0925b21: 境。何以故。非此煩惱能縁滅・道。亦不能能 T1833_.43.0925b22: 縁不同分界。非無所縁 釋曰。言不能 T1833_.43.0925b23: 縁。顯不相似。非無所縁。顯雖不似而託 T1833_.43.0925b24: 於名亦復縁之 T1833_.43.0925b25: 論。唯是煩惱分位等流性等者。問各何分位 T1833_.43.0925b26: 是何等流 答按瑜伽論五十八云。諸隨煩 T1833_.43.0925b27: 惱當知皆是煩惱品類。且如放逸是一切煩 T1833_.43.0925b28: 惱品類。所以者何。於染愛時多生放逸。乃 T1833_.43.0925b29: 至疑時亦有放逸。貪著・慳吝・憍高・掉擧等 T1833_.43.0925c01: 皆貪品類。皆貪等流。忿・恨・惱・嫉・害等是嗔 T1833_.43.0925c02: 品類。是嗔等流。諂・誑是邪見品類見邪是 T1833_.43.0925c03: 等流。覆是誑品類。當知即彼品類等流。餘 T1833_.43.0925c04: 隨煩惱是癡品類。是癡等流 諸論不同如 T1833_.43.0925c05: 下隨文疏自會釋。故不重云 T1833_.43.0925c06: 論。此二十種類別有三者。有義忿等十種唯 T1833_.43.0925c07: 意識倶名之爲小。無慚等二通六識故名 T1833_.43.0925c08: 之爲中。掉擧等八遍七識故説名爲大 T1833_.43.0925c09: 詳曰亦有斯理。然無所憑且依論釋 T1833_.43.0925c10: 論。能障不忿執杖爲業者。顯揚第一二十隨 T1833_.43.0925c11: 惑皆具五業。忿業五者能障無嗔爲業。乃 T1833_.43.0925c12: 至増長忿爲業 釋曰中間三業與本惑 T1833_.43.0925c13: 同故云乃至。餘准此知。後廢不言 T1833_.43.0925c14: 疏。此因不定亦不遍故者。異品闕彼遍無性 T1833_.43.0925c15: 也 T1833_.43.0925c16: 論。雜事等至多隨煩惱故者。按瑜伽論五十 T1833_.43.0925c17: 八中而亦引云。若雜事中世尊前説諸隨煩 T1833_.43.0925c18: 惱廣説乃至。愁・歎・憂・苦隨擾惱等 又八十 T1833_.43.0925c19: 六云。貪煩惱異名者有十五種。嗔亦十五。癡 T1833_.43.0925c20: 有七種。具如彼列 T1833_.43.0925c21: 論。謂隨煩惱名亦攝煩惱者。按對法第七 T1833_.43.0925c22: 云。隨煩惱者謂所有諸煩惱皆是隨煩惱。有 T1833_.43.0925c23: 隨煩惱非煩惱。謂除煩惱所餘染汚行蘊所 T1833_.43.0925c24: 攝一切心法。此復云何。謂除貪等六煩惱 T1833_.43.0925c25: 所餘染汚行蘊所攝忿等諸心法。又貪・嗔・癡 T1833_.43.0925c26: 名隨煩惱心法。由此隨煩惱隨惱於心。令 T1833_.43.0925c27: 不離染。令不解脱。令不斷障故。亦名隨 T1833_.43.0925c28: 煩惱 T1833_.43.0925c29: 疏。趣向前行等者。按彼論云。謂受僧祇或 T1833_.43.0926a01: 復別人諸衣服等所有利養 或請僧祇及 T1833_.43.0926a02: 與別人皆名趣向。若諸苾芻於如是事最 T1833_.43.0926a03: 初前行故名趣向前行 T1833_.43.0926a04: 論。有義忿等四倶除樂者 問那落迦中方 T1833_.43.0926a05: 有苦受。彼何有慳云通四受 答傳有兩 T1833_.43.0926a06: 釋 一云彼雖無有財等。於自苦具亦有 T1833_.43.0926a07: 慳故 二云於自所知之法容有慳也 T1833_.43.0926a08: 曰初釋全非。誰於苦具見愛惜耶。第二理 T1833_.43.0926a09: 通。按大般若。菩薩於彼以三乘道化彼有 T1833_.43.0926a10: 情。明容聞法。故知於法慳亦何失 今復 T1833_.43.0926a11: 釋云。但言慳法得苦受倶。非言有苦皆 T1833_.43.0926a12: 有慳也 純苦鬼・畜苦得慳倶不違論旨」 T1833_.43.0926a13: 疏。非言不共無明至惡惠倶者。不共無明既 T1833_.43.0926a14: 有不與惡見倶時。此無明位不正知等依 T1833_.43.0926a15: 何而立。由此故知。依無明立不正知等方 T1833_.43.0926a16: 名遍染 T1833_.43.0926a17: 疏。此無明聚餘法與此倶者。此遮外難。外難 T1833_.43.0926a18: 意云。不共無明惡惠不有豈唯獨一。故今答 T1833_.43.0926a19: 云。雖無惡惠與餘法倶。亦不唯已 T1833_.43.0926a20: 疏。即於無明假建立故者。此義如前第四論 T1833_.43.0926a21: 末八遍染中疏燈倶釋。尋之可明。此不復 T1833_.43.0926a22: 云 T1833_.43.0926a23: 論。梵於釋子起諂誑故者。按婆沙論百二十 T1833_.43.0926a24: 九引經説云。如佛昔在室羅筏城住誓多 T1833_.43.0926a25: 林。時有苾芻名曰馬勝。是阿羅漢。作是思 T1833_.43.0926a26: 惟。諸四大種當於何位盡滅無餘。煩惱繋 T1833_.43.0926a27: 縛爲欲知故入勝等持。即以定心於誓多 T1833_.43.0926a28: 林沒於四大王衆天出從定而起問彼天 T1833_.43.0926a29: 衆。諸四大種當於何位盡滅無餘等。答曰 T1833_.43.0926b01: 不知。如是欲界六欲天等展轉相推。乃至 T1833_.43.0926b02: 他化自在天所被復作推梵衆諸天。欲 T1833_.43.0926b03: 往梵世復入勝定復以定心自在宮沒梵 T1833_.43.0926b04: 衆天出從定而起還作上問。梵衆咸曰。我等 T1833_.43.0926b05: 不知復推大梵。馬勝尋問如前所問。彼大 T1833_.43.0926b06: 梵王處自梵衆忽被馬勝苾芻所問。梵王 T1833_.43.0926b07: 不知便矯亂答。我於此衆是大梵・自在・作 T1833_.43.0926b08: 者・化者・生者・養者・是一切父。故知有誑。作 T1833_.43.0926b09: 是語已引出衆外。諂言愧謝還令問佛。故 T1833_.43.0926b10: 知有誑 T1833_.43.0926b11: 論。然忿等十至方得生故者。有義別釋前十 T1833_.43.0926b12: 名爲有事。非是大門。疏説非也。下有漏等 T1833_.43.0926b13: 方第十三 詳曰。若非大門此屬何門。若 T1833_.43.0926b14: 云屬前前門但明迷諦親疎。門義全差何 T1833_.43.0926b15: 得屬彼 又有事等自是一義。文明有事自 T1833_.43.0926b16: 爲其門。竟違何理而見不許。不言後十。 T1833_.43.0926b17: 後十遍染・不善之心。隨彼所遍通事無事 T1833_.43.0926b18: 易故不説。縁有漏等既云准上而不作法。 T1833_.43.0926b19: 即當第二例餘門也 T1833_.43.0926b20: 疏卷第七 T1833_.43.0926b21: 疏。次五字列名者。第一謂字列名所須。亦 T1833_.43.0926b22: 名列名 T1833_.43.0926b23: 疏。是我惡邊作者。言我邊者顯自指己。然 T1833_.43.0926b24: 疏文倒。而應説云我邊惡作。有本云措今 T1833_.43.0926b25: 從錯字。故瑜伽論第十一云。又於應作・不 T1833_.43.0926b26: 應作事。隨其所應或已曾作。或未曾作心 T1833_.43.0926b27: 生追悔。云何我昔應作不作。非作返作 T1833_.43.0926b28: 論。如餘蓋纒者。所言蓋者按對法第七云。 T1833_.43.0926b29: 能令善品不得顯了是蓋義。覆蔽其心障 T1833_.43.0926c01: 諸善品令不轉故 問於何等位障諸善 T1833_.43.0926c02: 法 答於樂出家位・覺正行位・止擧捨 T1833_.43.0926c03: 位。謂於樂出家時貪欲蓋爲障。希求受用 T1833_.43.0926c04: 外境界門。於彼不欣樂故 於覺正行時 T1833_.43.0926c05: 瞋恚蓋爲障。於所犯學處同梵行者正發覺 T1833_.43.0926c06: 時由心瞋恚不正學故 於止擧兩位惛 T1833_.43.0926c07: 沈・睡眠・掉擧・惡作蓋爲障。如前所説能引 T1833_.43.0926c08: 沈沒及散亂故。於捨位疑蓋爲障。遠離決 T1833_.43.0926c09: 定不能捨故 疏中所辨言中少別意同 T1833_.43.0926c10: 於此 問惛沈等四合爲二蓋其意云何 T1833_.43.0926c11: 答惛沈・睡眠行相相似。睡眠復爲惛沈近縁 T1833_.43.0926c12: 生諸煩惱故合爲蓋。故瑜伽論第十一云。 T1833_.43.0926c13: 無堪任性名惛沈。惛昧心極略性名睡眠。由 T1833_.43.0926c14: 此惛沈生諸煩惱隨煩惱時。無餘近縁如 T1833_.43.0926c15: 睡眠者。掉擧・惡作所起處等。設處不等由 T1833_.43.0926c16: 掉諠動・惡作憂變相相似故合立一蓋。即瑜 T1833_.43.0926c17: 伽云。掉擧・惡作倶因親屬尋思國等昔所經 T1833_.43.0926c18: 事而起之也。故總結云。由前掉擧與此惡 T1833_.43.0926c19: 作處所等故合説一蓋。處所不等然如彼 T1833_.43.0926c20: 相騰躍諠動。今此亦是憂變之相。是故與彼 T1833_.43.0926c21: 雜説一蓋 問止・擧・捨行相云何耶 答按 T1833_.43.0926c22: 大論七十七云。若心掉擧或恐掉擧時諸可 T1833_.43.0926c23: 厭法作意。及彼無間心作意是名止相。若心 T1833_.43.0926c24: 沈沒或恐沈沒時諸可欣法作意。及彼心相 T1833_.43.0926c25: 作意是名擧相。若於一向止道或於一向 T1833_.43.0926c26: 觀道或雙運轉道二隨煩惱所染汚時。諸無 T1833_.43.0926c27: 功用作意及心任運轉中所有作意是名捨 T1833_.43.0926c28: 相 T1833_.43.0926c29: 論。説隨煩惱及癡分故者。按瑜伽論五十五 T1833_.43.0927a01: 云。隨煩惱自性者。謂忿至惡作・睡眠・尋伺 T1833_.43.0927a02: 又云。睡眠・惡作是癡分故皆世俗有 T1833_.43.0927a03: 論。非思惠想纒彼性故者。具如疏辨。有義復 T1833_.43.0927a04: 云。或彼睡眠皆應説云染不染中隨一攝故。 T1833_.43.0927a05: 若説前因自隨一不成。自説非是思惠想 T1833_.43.0927a06: 故。若説後因有法爲因違理門故 詳曰。 T1833_.43.0927a07: 觀疏染淨前後二因實無過矣。且前有法不 T1833_.43.0927a08: 言思惠直云睡眠。可如所責。前既標云 T1833_.43.0927a09: 染思惠已後因牒彼。何有過乎 又若後因 T1833_.43.0927a10: 全取有法可違理門。今者有法與因増減 T1833_.43.0927a11: 全有不同何有違論。若如所立染非染因 T1833_.43.0927a12: 乃非論意。如疏所明理通文順。又睡及眠 T1833_.43.0927a13: 皆有染淨。染淨別開便成四量。疏合言二 T1833_.43.0927a14: 疏名不已及如涅槃等者。若但云境無非 T1833_.43.0927a15: 境者。言縁名境名境便局。以名不及如 T1833_.43.0927a16: 涅槃等。今云意境意境乃寛。以意内證眞 T1833_.43.0927a17: 如等故 T1833_.43.0927a18: 論。此二倶以至義類別故者。問對法第一云。 T1833_.43.0927a19: 尋依思依惠者。於推度・不推度位。如其次 T1833_.43.0927a20: 第追求行相意言分別。伺依思依惠者。於 T1833_.43.0927a21: 推度・不推度位。如其次第伺察行相意言分 T1833_.43.0927a22: 別。如是二種安・不安住所依爲業。今言深 T1833_.43.0927a23: 推不深推者豈不相違 答會如疏・燈 T1833_.43.0927a24: 疏。所對別故者。尋・伺約彼假實相對。悔・眠 T1833_.43.0927a25: 據於眞俗相形。故雖總假立名有別 T1833_.43.0927a26: 疏。但所對別至一切定假者。雖實有體。非 T1833_.43.0927a27: 勝義故得世俗名 T1833_.43.0927a28: 論。依於尋伺有染離染等者。此同瑜伽第四 T1833_.43.0927a29: 所説。按彼論云。此中欲界及色界初靜慮。 T1833_.43.0927b01: 除靜慮中間。若定若生名有尋有伺地。即靜 T1833_.43.0927b02: 慮中間若定若生名無尋唯伺地。隨一有情 T1833_.43.0927b03: 由修此故得爲大梵。從第二靜慮餘有色 T1833_.43.0927b04: 界及無色界全名無尋無伺地。此中由離 T1833_.43.0927b05: 尋・伺欲道理説名無尋無伺地。不由不現 T1833_.43.0927b06: 行故。所以者何。未離欲界欲者。由教導作 T1833_.43.0927b07: 意差別故。於一時間亦有無尋無伺意現 T1833_.43.0927b08: 行。已離尋・伺欲者亦有尋・伺現行。如出 T1833_.43.0927b09: 彼定及生彼者。若無漏界有爲定所攝初靜 T1833_.43.0927b10: 慮。亦名有尋有伺地。依尋・伺處法縁眞如 T1833_.43.0927b11: 爲境。入此定故不由分別現行故。餘如 T1833_.43.0927b12: 前説 T1833_.43.0927b13: 論。論説五識有尋伺故者。即瑜伽論五十六 T1833_.43.0927b14: 也。彼有問答。問辭疏引。答文今引云。由有 T1833_.43.0927b15: 尋有伺諸識種子隨逐無尋無伺三摩地故。 T1833_.43.0927b16: 從彼起已此得現前。又此起已識現行時。復 T1833_.43.0927b17: 爲無尋無伺三摩地種子之所隨逐。是故此 T1833_.43.0927b18: 地非是一向無尋無伺。由彼有情於諸尋・ T1833_.43.0927b19: 伺以性離欲而離欲故。彼地雖名無尋無 T1833_.43.0927b20: 伺。此復現行亦無過失。准斯問答五識故 T1833_.43.0927b21: 得有尋・伺也 T1833_.43.0927b22: 疏。雖無自性至亦有尋伺者。雖復無文説 T1833_.43.0927b23: 彼自性即是尋伺。然對法論説彼自性即是 T1833_.43.0927b24: 有相。有相瑜伽説是尋・伺。以此展轉而談 T1833_.43.0927b25: 之者。故知五識有尋・伺矣 T1833_.43.0927b26: 論。顯多由彼起。疏有二解。有義彈彼第二 T1833_.43.0927b27: 解云。疏説生上必尋・伺引方能起下眼等 T1833_.43.0927b28: 識者。豈起五識要下意引生。在下地尚用 T1833_.43.0927b29: 上定能引五識。如何生上要起下界尋・伺 T1833_.43.0927c01: 識引。未必盡理。然將起上諸地意識能引 T1833_.43.0927c02: 下眼識等爲勝。如大菩薩豈不能以上諸 T1833_.43.0927c03: 地心引下五識起。故五十六云從無尋伺 T1833_.43.0927c04: 三摩地起已此得現前。不言更起下地心 T1833_.43.0927c05: 故。此論且依前後引生説。從定起此得現 T1833_.43.0927c06: 前。理實八地已去菩薩於諸地心具五識 T1833_.43.0927c07: 故。故多由言亦在生上而起下者 詳曰。 T1833_.43.0927c08: 若許上意引下眼等。二定上意尋・伺不有。 T1833_.43.0927c09: 如何得云顯多由起。又五十六不云出定 T1833_.43.0927c10: 更起下心。便證上心引下識者。此第二師 T1833_.43.0927c11: 而據何理云多由起。若云下地多由起者。 T1833_.43.0927c12: 此不爲救。本通於上不會下界。若云但 T1833_.43.0927c13: 遮疏云必定不障有時下識引者。若爾云 T1833_.43.0927c14: 何引五十六不起下心以之爲證。本會彼 T1833_.43.0927c15: 文云多由起。既以彼證不由下引。云何而 T1833_.43.0927c16: 能會彼文耶。復更何時而由起乎。設言餘 T1833_.43.0927c17: 時無異因故。又云生下當用上定引五 T1833_.43.0927c18: 識者。引何五識。若引上地。便爲自害返 T1833_.43.0927c19: 證他義。若引下識。下識自地串習可然。上 T1833_.43.0927c20: 身引下地既不同。何得相例。又菩薩例例 T1833_.43.0927c21: 亦未可法理合。然起下何過。豈起下識失 T1833_.43.0927c22: 自在義。如來事智不親證理。豈失如來遍 T1833_.43.0927c23: 智義乎。又疏且對所諍以明不言一切。未 T1833_.43.0927c24: 可即以菩薩爲例 T1833_.43.0927c25: 疏。此違定中聞聲等者。詳曰。深蜜據散多分 T1833_.43.0927c26: 而説。故亦無違 T1833_.43.0927c27: 論。悔但容與無明相應者 問此倶無明應 T1833_.43.0927c28: 唯不共。不共迷理。此迷不迷。答設爾何違 T1833_.43.0927c29: 二倶有失。若不迷者何名相應。所縁異 T1833_.43.0928a01: 故。若言迷者而因邪見之所引生。親義焉 T1833_.43.0928a02: 在 答傳有三釋。一云但言不共有親迷 T1833_.43.0928a03: 理。非皆親迷。二云雖邪見力之所引生。不 T1833_.43.0928a04: 縁見起故亦親迷。三云悔倶無明亦是非主。 T1833_.43.0928a05: 由此染悔非親迷攝 有義斷云。然悔親迷 T1833_.43.0928a06: 其理難見。故説不共有非親迷。雖違論 T1833_.43.0928a07: 文理相順也 詳曰。夫染悔者悔修於善悔 T1833_.43.0928a08: 不作惡。此豈非迷苦諦理耶。雖復邪見 T1833_.43.0928a09: 前後引生。不縁爲境。親迷何失。無文遮故」 T1833_.43.0928a10: 論。聞思位中有悔眠故者 問眠無五識何 T1833_.43.0928a11: 得有聞 答有二釋。一云縁所受境聞説 T1833_.43.0928a12: 法等亦得名聞。二云眠但有思。文中總擧 T1833_.43.0928a13: 非顯眠位得名聞也。今取前釋 T1833_.43.0928a14: 論。亦非如憂深求解脱故者。憂求解脱是無 T1833_.43.0928a15: 漏根。故通不斷。故對法論第十云。未知根者 T1833_.43.0928a16: 謂信等五意・喜・樂・憂・捨。已知根體數亦同 T1833_.43.0928a17: 之 T1833_.43.0928a18: 論。若已斷故非所斷攝者 問不還斷眠。何 T1833_.43.0928a19: 故唯言無學斷已名非所斷 答不還能縁 T1833_.43.0928a20: 縛未盡故不同無學 T1833_.43.0928a21: 論。説正思惟至尋求等故者。按顯揚第二説 T1833_.43.0928a22: 爲無漏及爲尋也。即彼論云。二正思惟謂 T1833_.43.0928a23: 依正見・與彼倶行離欲思惟・無恚思惟・無 T1833_.43.0928a24: 害思惟。於修道中相續作意思惟諸諦。與 T1833_.43.0928a25: 無漏作意相應令心趣入・極趣入・尋求・極 T1833_.43.0928a26: 尋求 釋曰。趣猶向也。入是解也。尋謂推尋。 T1833_.43.0928a27: 此趣・尋等各有勝劣故有極言。餘文可悉」 T1833_.43.0928a28: 問伺何不入八道支耶 答未見大乘所 T1833_.43.0928a29: 明之文。且依有宗。婆沙論九十九云。伺無 T1833_.43.0928b01: 彼相是故不立。復次菩提分法行相猛利。伺 T1833_.43.0928b02: 用微劣是故不立。復次伺用爲尋所覆損 T1833_.43.0928b03: 故。於策正見尋用偏増。故伺不立菩提分 T1833_.43.0928b04: 法 有義顯揚論云尋求・極尋求此即是尋。 T1833_.43.0928b05: 趣入・極趣入此即是伺。二種總名正思惟支。 T1833_.43.0928b06: 與小乘別故亦無失。又瑜伽二十九云。由 T1833_.43.0928b07: 此正見増上力故。所起出離無恚・無害分別 T1833_.43.0928b08: 思惟名正思惟。若心趣入諸所尋伺。彼 T1833_.43.0928b09: 唯尋思如是相状所有尋*伺。若心趣入諸 T1833_.43.0928b10: 所言論 T1833_.43.0928b11: 論。又説彼是言説因者。對法論云。正思惟者 T1833_.43.0928b12: 是悔示他支。如其所證方便安立發語 T1833_.43.0928b13: 言故。即瑜伽云。若心趣入諸所言論亦言 T1833_.43.0928b14: 説因 T1833_.43.0928b15: 疏。十地第一至尋無漏者 問彼論無有正 T1833_.43.0928b16: 思惟言。據何説有 答彼論牒頌淨覺人者。 T1833_.43.0928b17: 依梵論本云思惟也。疏依梵文故無有 T1833_.43.0928b18: 失 問經云思惟云何即證尋成無漏 T1833_.43.0928b19: 答言思惟者八道支一。體即是尋。故得爲 T1833_.43.0928b20: 證。又解脱月諸菩薩衆。請金剛藏釋十地 T1833_.43.0928b21: 義。准十地經歎菩薩徳。金剛藏等八地上 T1833_.43.0928b22: 位。上位意識唯是無漏。解脱月等歎云淨覺。 T1833_.43.0928b23: 淨覺明知體非有漏 T1833_.43.0928b24: 疏。問既引十地至語言因故者。此難意云。言 T1833_.43.0928b25: 思惟者是本經頌。論家釋云。何故唯歎淨 T1833_.43.0928b26: 覺。淨覺是言説因故。覺名覺觀。是口言行。 T1833_.43.0928b27: 准其論文亦得爲證。何故不引 T1833_.43.0928b28: 疏。故引不同彼但應云淨思惟者。顯今論家 T1833_.43.0928b29: 但引本經不引論釋。不引論意具辨如燈 T1833_.43.0928c01: 問若引本經經頌不云正思惟者是語言 T1833_.43.0928c02: 因。何得引之證是説因 答文雖不言理 T1833_.43.0928c03: 必可故。故經頌云。何故淨覺人念智功徳具。 T1833_.43.0928c04: 説諸上妙地有力不解釋。既云淨覺説上 T1833_.43.0928c05: 妙地今何不釋。明知淨覺即是説因。不爾 T1833_.43.0928c06: 如何叙有淨覺責不釋耶 詳曰。觀文察 T1833_.43.0928c07: 理兼論無傷。何所以者。且覺觀言。若梵本 T1833_.43.0928c08: 有。即不應責譯主加増。若梵本無。想唯識 T1833_.43.0928c09: 師不引此謬。取彼正論思惟之言。通證因 T1833_.43.0928c10: 果言説之由竟有何失。論説説因甚明著 T1833_.43.0928c11: 故。更思 T1833_.43.0928c12: 論。後得智至必假尋伺者。問根本智中有尋・ T1833_.43.0928c13: 伺耶 答無。故瑜伽論七十三云。問若思惟 T1833_.43.0928c14: 眞如即觀眞如耶。設觀眞如即思惟眞如 T1833_.43.0928c15: 耶。答應作四句。有思惟眞如非觀眞如。 T1833_.43.0928c16: 謂以分別所攝如理作意思惟眞如。但見 T1833_.43.0928c17: 眞如相不見實眞如。乃至未至正通達位。 T1833_.43.0928c18: 及通達後作意思惟安立眞如。有觀眞如非 T1833_.43.0928c19: 思惟眞如。謂通達眞如時由勝義故思惟 T1833_.43.0928c20: 其相。有思惟眞如亦觀眞如。謂通達後相 T1833_.43.0928c21: 續思惟非安立眞如。有不思惟眞如亦不 T1833_.43.0928c22: 觀眞如。謂離如理所引作意思惟諸相 T1833_.43.0928c23: 釋曰。其第二句即根本智。言非思惟。明無 T1833_.43.0928c24: 尋・伺 若爾云何言由勝義思惟其相 T1833_.43.0928c25: 答不同加行・後得智等云非思惟。然親證 T1833_.43.0928c26: 眞言由勝義名思惟其相。思惟乃是能縁 T1833_.43.0928c27: 異名 亦如出世末那之名。非染意故不 T1833_.43.0928c28: 名思量。無漏正思亦名爲意
Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 918 919 920 921 922 923 924 925 926 927 928 929 930 931 932 933 [行番号:有/無] [返り点:無/有] [CITE] |