SAT DB

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
T1833_.43.0896a01: 増。意憤増故從彼處沒　又按對法第三
T1833_.43.0896a02: 云。清淨已生者。謂遊戲＊妄念･意相憤怨･樂
T1833_.43.0896a03: 變化天･他化自在･色無色界諸天。多放逸
T1833_.43.0896a04: 故墮其所應於所受用境及所住定自在
T1833_.43.0896a05: 而轉　詳曰。准對法論。＊妄念･意憤･變化･他
T1833_.43.0896a06: 化次第而言。＊妄念･意憤即當時分･知足二
T1833_.43.0896a07: 也。又憤恚者多因色境　欲上二天於諸妻
T1833_.43.0896a08: 室無所攝屬何因相視生憤恚耶。何以明
T1833_.43.0896a09: 者。瑜伽第五云。三洲攝受妻･妾施設嫁娶。
T1833_.43.0896a10: 而除北洲。無我所故。如是大力鬼及欲界
T1833_.43.0896a11: 天亦爾。唯除樂化･及他化自在天。既無攝
T1833_.43.0896a12: 屬理應無有相視憤怨　問何所以者　
T1833_.43.0896a13: 答以此二天外境多化。故於内情亦無配
T1833_.43.0896a14: 攝。由此取下二空天者。不違自他害等四
T1833_.43.0896a15: 句。亦順對法。理應無爽　問何故智論云
T1833_.43.0896a16: 欲六天中間別復有天謂戲＊妄念･心恚天
T1833_.43.0896a17: 等　答雖處中間。何妨得是二天所攝。智
T1833_.43.0896a18: 論自云皆六天攝。亦猶梵王中間禪者初定
T1833_.43.0896a19: 攝故　或通六天。智論明言此諸天等皆六
T1833_.43.0896a20: 天攝。瑜伽復説欲界諸天。故可通六　若
T1833_.43.0896a21: 爾四句豈不違耶　答非彼六天總是戲･恚。
T1833_.43.0896a22: 取彼戲･恚名爲自害。如總名人唯佛使等
T1833_.43.0896a23: 方倶不害。六雖總天。唯戲･恚者是唯自害亦
T1833_.43.0896a24: 何爽理。依實有情少分而言。上二空居亦
T1833_.43.0896a25: 有攝受。如魔王女攝歸魔故　
T1833_.43.0896a26: 論。故瑜伽至名爲意根者。有義第二師釋文
T1833_.43.0896a27: 有其二。初正翻三位破。二引瑜伽爲證。
T1833_.43.0896a28: 疏説引證屬第三文。今不依也。引瑜伽文
T1833_.43.0896a29: 證五得以自類爲依。不證第三遇勝境
T1833_.43.0896b01: 故　詳曰。乍觀論勢誠有斯理。若審理披
T1833_.43.0896b02: 文即疏爲正。何所以者。擧増盛境證五相
T1833_.43.0896b03: 續。引瑜伽論自類爲依。豈不顯五是相續
T1833_.43.0896b04: 耶。故下結云故知五識有相續義。雖復三
T1833_.43.0896b05: 因皆明相續。隨自因下所引之文以爲別
T1833_.43.0896b06: 證斯亦何失　
T1833_.43.0896b07: 疏。雖即六識至實非第七者。平等智體雖是
T1833_.43.0896b08: 第六。由轉去彼染汚末那此智方得。故從
T1833_.43.0896b09: 所轉第七爲名　問何爲七無智名平等
T1833_.43.0896b10: 　答由我･無我有平･不平。故七我亡平等方
T1833_.43.0896b11: 立　
T1833_.43.0896b12: 論。或由悲願相應善心者。按瑜伽論五十九
T1833_.43.0896b13: 云。智所引發結生相續。謂諸菩薩。又有能
T1833_.43.0896b14: 引發義利結生相續。謂智所引發結生相
T1833_.43.0896b15: 續　又集論第三云。已得究竟菩薩摩訶薩
T1833_.43.0896b16: 等。乘大悲願力故生諸有中　又對法云。
T1833_.43.0896b17: 若諸菩薩願力受生者。命終等心當知一切
T1833_.43.0896b18: 一向是善。疏主釋。若分段･變易亦由二智善
T1833_.43.0896b19: 心爲縁第八得起。言二智者即七･六識相
T1833_.43.0896b20: 應之智。有義但取第六爲勝　詳曰。雙取
T1833_.43.0896b21: 爲優　將何以驗　答按佛地論第五云。
T1833_.43.0896b22: 無待大悲平等法性者。如來大悲普能拔濟
T1833_.43.0896b23: 一切有情通縁三界　又云。隨諸衆生所
T1833_.43.0896b24: 樂示現。平等法性者隨諸有情樂見如來
T1833_.43.0896b25: 色身差別如來示現　釋既云菩薩於十地
T1833_.43.0896b26: 中一地得一。明知而用平等性智爲縁受
T1833_.43.0896b27: 生而救物也。不爾云何地地證得。釋中言
T1833_.43.0896b28: 佛擧成就者。顯彼分得故不相違。如下廣
T1833_.43.0896b29: 引
T1833_.43.0896c01: 論。開導依至非心所等者。有義科云。開導依
T1833_.43.0896c02: 者至名開導依者辨依義。此但屬心下。示
T1833_.43.0896c03: 其依體遮簡非依。初辨依義有四義簡。此
T1833_.43.0896c04: 後心等是第四義。簡自類識後心不爲前心
T1833_.43.0896c05: 作依。無引導故。或雖是心。同時不爲心
T1833_.43.0896c06: 所作依。非開避故又言此者。此前滅心
T1833_.43.0896c07: 於後所生心及心所爲依故。然爲四義將
T1833_.43.0896c08: 爲勝也　詳曰。言等無間。何理不遮自類
T1833_.43.0896c09: 後心同時心所。豈復有許後心爲前及倶時
T1833_.43.0896c10: 所無間縁耶。又第四義簡後心等。其第三而
T1833_.43.0896c11: 簡何法。故三義勝。又云此者此前滅心者。
T1833_.43.0896c12: 意即可通。望文不順。文中不言前滅心
T1833_.43.0896c13: 故。云何此此。故今應云。此於後心至名開
T1833_.43.0896c14: 導依者。辨其名義。此言此前具三義法。此
T1833_.43.0896c15: 但屬心下。出體遮餘　
T1833_.43.0896c16: 疏。簡異類他識者。自身八識名爲異類
T1833_.43.0896c17: 論。便聖教至心心所者。按瑜伽論三十八
T1833_.43.0896c18: 云。等無間縁･及所縁縁。唯望一切心法説。
T1833_.43.0896c19: 由彼一切心･及心法。前生開導所攝受故。
T1833_.43.0896c20: 所縁境界所攝受故。方生方轉　
T1833_.43.0896c21: 論。然攝大乘至 &T007582;

因縁故者。按無性攝論
T1833_.43.0896c22: 云。謂經部師作如是執。色･心無間生者。謂
T1833_.43.0896c23: 諸色･心前後次第相續而生。是諸法種子者。
T1833_.43.0896c24: 是諸有爲能生因性。謂彼執言。從前刹那色
T1833_.43.0896c25: 後刹那色無間而生。從前刹那心後刹那心
T1833_.43.0896c26: 及相應法無間而生。此中因果道理而成就。
T1833_.43.0896c27: 何用復計阿頼耶識是諸法因。爲遮此執
T1833_.43.0896c28: 故次説云。此不得成如前已説。如説二念
T1833_.43.0896c29: 不倶有等復有何過。謂無色沒色界生時。
T1833_.43.0897a01: 前色種子能生今色理不得成。久斷滅故。
T1833_.43.0897a02: 從無想沒心想生時。及滅定等出心生時。前
T1833_.43.0897a03: 心種子能生後心皆不應理。久斷滅故。又
T1833_.43.0897a04: 若離其倶生･倶滅攝受種子相應道理。但執
T1833_.43.0897a05: 唯有前刹那心能爲種子引生無間後刹
T1833_.43.0897a06: 那心。即阿羅漢後心不成。不應得入無有
T1833_.43.0897a07: 餘依妙涅槃界。由最後心能爲種子等無間
T1833_.43.0897a08: 縁生餘心故。如是即應無無餘依妙涅槃
T1833_.43.0897a09: 界。是故色･心前後相生。但容有等無間縁･
T1833_.43.0897a10: 及増上縁。無有因縁　釋色･心前後各自
T1833_.43.0897a11: 相生。非互相生爲無間縁　
T1833_.43.0897a12: 論。雖心心所至餘亦開導者。按瑜伽云。問
T1833_.43.0897a13: 如經言此四無色蘊當言和合。非不和合。
T1833_.43.0897a14: 不可説言如是諸法可分可折令其差別
T1833_.43.0897a15: 　問何故彼法異相成就。而説和合無差別
T1833_.43.0897a16: 耶　答衆多和合於所縁境受用領解方圓
T1833_.43.0897a17: 滿故。若不爾者隨闕一種於所爲事應不
T1833_.43.0897a18: 圓滿　
T1833_.43.0897a19: 論。無心等位至即前自類者。對法同此。按彼
T1833_.43.0897a20: 論第五云。等無間縁者。謂中無間隔等無
T1833_.43.0897a21: 間故　釋論云。不必刹那中無間隔。雖隔
T1833_.43.0897a22: 刹那。但於中間無異心隔。亦名中無間隔。
T1833_.43.0897a23: 若不爾入無心定心。望出定心應非等無
T1833_.43.0897a24: 間縁。然是彼縁。是故於一相續中。前心望
T1833_.43.0897a25: 後心。中間無餘心隔故。是等無間縁　釋
T1833_.43.0897a26: 無餘自類心來隔也。即餘自類類雖是同。
T1833_.43.0897a27: 而非即此。亦名異也。若言異識名餘異者。
T1833_.43.0897a28: 住無心位有七･八間。云何得言入･出二心
T1833_.43.0897a29: 無間耶。故如前釋　
T1833_.43.0897b01: 論。先滅時至爲開導依者。問前難小乘行縁
T1833_.43.0897b02: 於識。時分懸隔無縁義故。今同於彼應不
T1833_.43.0897b03: 能開　答夫開導者。前開其路引後令生。
T1833_.43.0897b04: 今避其途是施功已。由斯後起而無見遮。
T1833_.43.0897b05: 縱曰長時固亦無咎。不同於彼過去爲縁。
T1833_.43.0897b06: 過去法無縁義焉立
T1833_.43.0897b07: 疏。問如解深密至今何翻解等者。此等諸教
T1833_.43.0897b08: 疏･燈上下而屡引矣。然唱導者臨論時披
T1833_.43.0897b09: 撿。非不勞神。今略重擧。初師難云。瑜伽第
T1833_.43.0897b10: 一云。謂眼識生三心可得。率爾･尋求･及以決
T1833_.43.0897b11: 定。又第三云。又一刹那五識生已。從此無間
T1833_.43.0897b12: 必意識生。此即五識引生意識　又初師･及
T1833_.43.0897b13: 第二師難云。瑜伽又云。決定心後方有染淨。
T1833_.43.0897b14: 此後方有等流眼識善･不善轉　又解深密
T1833_.43.0897b15: 等亦云五識由意引也。此即五識由意引
T1833_.43.0897b16: 生　第二師云。又如攝論･及莊嚴論･佛地經
T1833_.43.0897b17: 等。彼意皆説。轉第七識得平等智。轉第八
T1833_.43.0897b18: 識得圓鏡智。此即由彼世第一法第六意
T1833_.43.0897b19: 識。引生平等性智相應淨識。觀察･平等二智
T1833_.43.0897b20: 相應第六･七識。引生鏡智相應淨識。又異熟
T1833_.43.0897b21: 識依染汚意。如對法説。或依悲願相應善
T1833_.43.0897b22: 心。此即有漏･無漏六･七引有漏八
T1833_.43.0897b23: 疏。如一法未達未遍知意者。無著明八不爲
T1833_.43.0897b24: 小説。無性擧外以經爲難而爲通之。今略
T1833_.43.0897b25: 引云。彼本論云。復次何故聲聞乘中不説此
T1833_.43.0897b26: 心名阿頼耶識名阿陀那識。由此深細境
T1833_.43.0897b27: 所攝故　無性牒外引經難云。如説我不
T1833_.43.0897b28: 説一法未達未遍知等者　釋外難意云。
T1833_.43.0897b29: 頼耶深細不爲小説。即小乘人不見第八。
T1833_.43.0897c01: 云何斷惑成阿羅漢。何所以者。如世尊説。
T1833_.43.0897c02: 我不説一法未達未遍知成阿羅漢。我唯
T1833_.43.0897c03: 説言於一切法已達已遍知方能斷惑成阿
T1833_.43.0897c04: 羅漢　釋既云遍知･方成羅漢。羅漢云何
T1833_.43.0897c05: 不堪聞八。八若不聞即非遍知。何名無
T1833_.43.0897c06: 學。進退有失　論此密意説不斷煩惱。以
T1833_.43.0897c07: 別相聲説總相處。釋兩義答彼。此第一解。
T1833_.43.0897c08: 據眞諦釋。聲者名也。處者義也。生空眞理
T1833_.43.0897c09: 名總相義。以彼別相一法之名。詮於總相
T1833_.43.0897c10: 生空之理。故稱爲密。經意總云。若生空理
T1833_.43.0897c11: 未以無間･解脱二道達遍知故。不能斷
T1833_.43.0897c12: 惑成阿羅漢。不言一切皆須達知方斷得
T1833_.43.0897c13: 果。由斯第八羅漢不知亦無失矣　外伏
T1833_.43.0897c14: 難云。何以得知別聲詮總　無性答云。非
T1833_.43.0897c15: 諸煩惱有各別斷　釋縁色等法別相之智
T1833_.43.0897c16: 名爲各別。煩惱既非別相智斷。故知經云達
T1833_.43.0897c17: 遍知者是總相智　問以別詮總其意云何
T1833_.43.0897c18: 　答顯總是別眞實性故　論或取共相無
T1833_.43.0897c19: 常等行者　此第二釋。依俗諦解二乘之人
T1833_.43.0897c20: 依十六行觀於四諦。頼耶既在苦諦中收。
T1833_.43.0897c21: 無常等行亦該第八。據斯共相二乘亦知。所
T1833_.43.0897c22: 以聖教望共･不共二相而説知･不知也　
T1833_.43.0897c23: 疏。即是不縁種子等義者。若縁種家以依縁
T1833_.43.0897c24: 同簡無間訖。不煩約勝而重簡之。義明定
T1833_.43.0897c25: 故。由此故知非是彼義　
T1833_.43.0897c26: 論。論説末那我我所執恒相應故者。即瑜伽
T1833_.43.0897c27: 論六十三云。末那名意。於一切時執我･我
T1833_.43.0897c28: 所。及我慢等思量爲性。又按對法第二云。
T1833_.43.0897c29: 意者謂一切時縁阿頼耶識思度爲性。與
T1833_.43.0898a01: 四煩惱恒相應。謂我見･我愛･我慢･無明。准
T1833_.43.0898a02: 對法論無我･我所。但可證意之所縁也　　
T1833_.43.0898a03: 疏。不可縁彼立此義者。彼者彼境。此義我
T1833_.43.0898a04: 所　
T1833_.43.0898a05: 疏。故知我境等者。我即是境。末那縁故
T1833_.43.0898a06: 論。相見倶以識爲體者。有義即心自體説名
T1833_.43.0898a07: 見分。非四分中第二見分。世親同時唯二分
T1833_.43.0898a08: 故　
T1833_.43.0898a09: 疏。五亦應然等流境故者。言等流者相似之
T1833_.43.0898a10: 義。七･五所縁本質之境。皆是本識相分攝
T1833_.43.0898a11: 故　
T1833_.43.0898a12: 疏。若言識體能生故者。豈色等法體非能生
T1833_.43.0898a13: 　答識爲餘本能變生餘。色等不爾　
T1833_.43.0898a14: 論。論説種子實物有者。按大論五十二云。
T1833_.43.0898a15: 云何略説安立種子。謂於阿頼耶識中。一
T1833_.43.0898a16: 切諸法遍計自性･妄執習氣。是名安立種子。
T1833_.43.0898a17: 然此習氣是實物有。是世俗有。望彼諸法不
T1833_.43.0898a18: 可定説異･不異相。猶如眞如　又按攝論
T1833_.43.0898a19: 第二云。又若略説阿頼耶識用異熟識一切
T1833_.43.0898a20: 種子爲其自性　又云。阿頼耶識是實種
T1833_.43.0898a21: 子。是一切種子實因縁性　准此多文種子
T1833_.43.0898a22: 是有　問若實有何故瑜伽五十二云。復次
T1833_.43.0898a23: 種子云何。非折諸行別有實物名爲種子。
T1833_.43.0898a24: 亦非餘處。然即諸行如是種性。如是等生。
T1833_.43.0898a25: 如是安布名爲種子。如穀麥等物所有芽･
T1833_.43.0898a26: 莖･葉等種子。於彼物中磨擣分折。求異種
T1833_.43.0898a27: 子了不可得。亦非餘處。然諸大種如是種
T1833_.43.0898a28: 性。如是等生。如是安布。 &T021389;

麥等物能爲彼
T1833_.43.0898a29: 縁令彼得生説名種子。又云。是世俗有。又
T1833_.43.0898b01: 攝論第二云。非彼種子有別實物於此中
T1833_.43.0898b02: 住。亦非不異。二論皆云無別實物。復云世
T1833_.43.0898b03: 俗。云何定斷論説實有　答世俗有言非定
T1833_.43.0898b04: 詮假。如下論釋。因果道理不即不異。爲對
T1833_.43.0898b05: 異熟因果定異故云無別。又不同現心･色
T1833_.43.0898b06: 之法縁慮･質礙。云無別實故無違也　
T1833_.43.0898b07: 論。似常一故者。依疏所簡可爲四句。一似
T1833_.43.0898b08: 常非一。第八心所。似一非常。眼等轉識。似
T1833_.43.0898b09: 一似常。頼耶識體。非似一･常。轉識倶所諸
T1833_.43.0898b10: 種色等者　問我猶主義可計一･常。所既不
T1833_.43.0898b11: 然計多何過。如計諸蘊我一所四此何不
T1833_.43.0898b12: 然　答倶生分別有差別故。又雖倶生縁
T1833_.43.0898b13: 内外別。何得爲例　
T1833_.43.0898b14: 疏。是我之我者。如疏四釋。有義二釋。一云
T1833_.43.0898b15: 是我顯第七計第八爲我。之我者義顯第
T1833_.43.0898b16: 七更不計餘。唯執第八以之爲我。二云是
T1833_.43.0898b17: 我者義簡他我。之我者義簡非我　詳曰。
T1833_.43.0898b18: 復助一釋。義言第七執所執我是我許我。
T1833_.43.0898b19: 初我第七假者名我。後我第八。即所執我。之
T1833_.43.0898b20: 言與許我意我相似　
T1833_.43.0898b21: 論。多處唯言有我見故者。按大論五十一
T1833_.43.0898b22: 云。阿頼耶識或於一時。唯與一種轉識倶
T1833_.43.0898b23: 轉。所謂末那。何以故。由此末那我見･慢等
T1833_.43.0898b24: 恒共相應思量行相。若有心位。若無心位。常
T1833_.43.0898b25: 與阿頼耶識一時倶轉。縁阿頼耶識以爲
T1833_.43.0898b26: 境界。執我起慢思量行相。顯揚所明如疏
T1833_.43.0898b27: 具引　
T1833_.43.0898b28: 疏。即除四人等者。三乘無學･不退菩薩。此四
T1833_.43.0898b29: 決定不縁藏識。所以除之。四外餘人有縁･
T1833_.43.0898c01: 不縁當須分別。分別可知。有漏･無漏縁･不
T1833_.43.0898c02: 縁故　
T1833_.43.0898c03: 論。證得十種平等性故者。如佛地論一一具
T1833_.43.0898c04: 明。今牒彼經略引論釋　經復次妙生平等
T1833_.43.0898c05: 性智者。由十種相圓滿成就　論應知即是
T1833_.43.0898c06: 十地修果。一一地中略説。各證一平等性修
T1833_.43.0898c07: 習圓滿成就佛地　經證得諸相･増上･喜
T1833_.43.0898c08: 愛平等法性　論謂諸大士相･及諸隨好相
T1833_.43.0898c09: 差別故皆名爲相。如是諸相遠離遍計所執
T1833_.43.0898c10: 自性説名平等。増上者謂富貴自在。色等諸
T1833_.43.0898c11: 蘊各別皆非富貴自在。和合亦非富貴自在。
T1833_.43.0898c12: 離計所執説名平等。喜愛者由遍計力於
T1833_.43.0898c13: 順彼法發生觀喜。於違彼法發生憂慼。
T1833_.43.0898c14: 遍計所執諸法無故。於計所執喜･愛亦無説
T1833_.43.0898c15: 名平等。達解如是所説諸相･増上･喜愛平
T1833_.43.0898c16: 等法性故名證得。初地菩薩最初證得。後後
T1833_.43.0898c17: 地中漸漸方便修合増長。最後佛地圓滿成
T1833_.43.0898c18: 就　經證得一切領受縁起平等法性　論
T1833_.43.0898c19: 縁起有二。謂内･及外。内縁起者謂無明等十
T1833_.43.0898c20: 二有支。外縁起者謂種･芽等一切外物。此二
T1833_.43.0898c21: 縁起一切皆由因有故果有。因生故果生。無
T1833_.43.0898c22: 作用義。空･無我義。無補特伽羅義。是縁起
T1833_.43.0898c23: 義。如是等義縁起自相是所領受。故名領
T1833_.43.0898c24: 受。縁起等義離計所執説名平等。達解如
T1833_.43.0898c25: 是所説一切領受縁起平等法性故名證
T1833_.43.0898c26: 得　經證得遠離異相非相平等法性
T1833_.43.0898c27: 論色等諸法變壞等相。不相似故名爲異
T1833_.43.0898c28: 相。遠離如是各別異相即是共相。如是共
T1833_.43.0898c29: 相以何爲相。非相爲相。如契經言。一切法
T1833_.43.0899a01: 性唯有一相。所謂非相。非相即是平等法
T1833_.43.0899a02: 性。達解如是計所執法畢竟永無平等法性
T1833_.43.0899a03: 故名證得　經弘濟大慈平等法性　論慈
T1833_.43.0899a04: 有三種。謂有情･法及無縁慈。由此三種平
T1833_.43.0899a05: 等救濟一切有情。不同凡夫及二乘故。故
T1833_.43.0899a06: 名大慈。救度一切長時積集福慧成滿故故
T1833_.43.0899a07: 名弘濟。如是所説弘濟大慈。遍一切處無
T1833_.43.0899a08: 差別轉。故名平等。弘濟大慈平等法性爲所
T1833_.43.0899a09: 縁故。就境説名平等法性　經無待大悲
T1833_.43.0899a10: 平等法性　論聲聞等非不能拔濟一切
T1833_.43.0899a11: 有情。小分行相暫時而轉。如來大悲普能拔
T1833_.43.0899a12: 濟一切有情。通縁三界遍滿行相恒時而轉。
T1833_.43.0899a13: 無所觀待恒救不捨。隨其所應拔濟三界
T1833_.43.0899a14: 所苦有情。無待大悲無差別轉。故名平等。
T1833_.43.0899a15: 此即法性。或縁平等法性爲境　經隨諸
T1833_.43.0899a16: 衆生所樂。示現平等法性　論隨諸有情
T1833_.43.0899a17: 樂見如來色身差別。如來示現如是色身。
T1833_.43.0899a18: 如是示現一切如來形相平等。如是平等即
T1833_.43.0899a19: 是法性。是故説名平等法性　經一切衆生
T1833_.43.0899a20: 敬受所説平等法性　論若有如是種類語
T1833_.43.0899a21: 業。能令有情善根成就。聞生歡喜得淨信
T1833_.43.0899a22: 樂。如來便現如是語業令彼得聞。如來所
T1833_.43.0899a23: 出一切語言稱機宜故。諸人･天等皆無違
T1833_.43.0899a24: 逆故名敬受。雖有衆生不順佛語此是化
T1833_.43.0899a25: 作。或當有益後必信受。就總爲語故言一
T1833_.43.0899a26: 切敬受所説。如是語言由前道理諸佛同
T1833_.43.0899a27: 現。故名平等。如是平等即名法性　經世
T1833_.43.0899a28: 間寂靜皆同一味平等法性　論有漏五蘊説
T1833_.43.0899a29: 名世間。念念･對治二種壞故　釋一有爲故
T1833_.43.0899b01: 念念壞。二有漏故對治壞。唯苦･集二具斯二
T1833_.43.0899b02: 壞　論即彼息滅名爲寂靜　釋彼苦･集二
T1833_.43.0899b03: 　論由此於此而寂靜故。即是聖道及以涅
T1833_.43.0899b04: 槃。依他起性世間寂靜同歸眞如圓成實性。
T1833_.43.0899b05: 故名一味。此即名爲平等法性　經世間諸
T1833_.43.0899b06: 法苦樂一味平等法性　論世間諸法略有八
T1833_.43.0899b07: 種。謂利衰等。如是八種總有二品。四違名
T1833_.43.0899b08: 苦。四順名樂。生欣･慼故。聖者居中恒常一
T1833_.43.0899b09: 味。得利不高。遇衰不下。如是乃至樂而無
T1833_.43.0899b10: 愛。苦而無恚。由彼遠離遍計所執世間八
T1833_.43.0899b11: 法。於一切處皆同一味。即此説名平等法
T1833_.43.0899b12: 性　經修殖無量功徳究竟平等法性　論
T1833_.43.0899b13: 功徳即是菩提分法等諸功徳。熏修長養成
T1833_.43.0899b14: 就解脱説名修殖。平等性智雖無分別。由
T1833_.43.0899b15: 佛･菩薩智増上力。如如意珠令異身中功
T1833_.43.0899b16: 徳生長成就解脱　言究竟者能得三乘
T1833_.43.0899b17: 般涅槃故。如是智名平等法性。遠離遍計
T1833_.43.0899b18: 所執性故　
T1833_.43.0899b19: 疏。其實思量但是行相者。識自體分實非思
T1833_.43.0899b20: 量。今擧見分思量行相顯彼自體　問云
T1833_.43.0899b21: 何顯耶　答是思量體名爲思量。擧末顯
T1833_.43.0899b22: 本。如花果樹　
T1833_.43.0899b23: 疏。其體即是識蘊攝故者。問豈彼行相非識
T1833_.43.0899b24: 蘊耶　答雖亦識蘊遮彼外難而有此言。
T1833_.43.0899b25: 爲外難云行相思量與思何別。故今答云。
T1833_.43.0899b26: 行相體者既是識蘊。相亦同之。思即行蘊。故
T1833_.43.0899b27: 不相例　
T1833_.43.0899b28: 論。由斯兼釋所立別名者。心･意･識三皆有
T1833_.43.0899b29: 通別。若縁慮名心。依止名意。了別名識。此
T1833_.43.0899c01: 即通名。八識皆有此三名故。若積集名心。
T1833_.43.0899c02: 思量爲意了麁名識。乃是別名。如次別屬
T1833_.43.0899c03: 第八･七･六　問心行相者而是阿頼耶　答
T1833_.43.0899c04: 縁慮是也　問何故意以別相爲行。心通行
T1833_.43.0899c05: 耶　答有義雖標總稱即是別名。如十一
T1833_.43.0899c06: 色色得名故　詳曰。此不爲例。色無餘名
T1833_.43.0899c07: 不同香等。故取總名以標別稱。心有別
T1833_.43.0899c08: 號何得例同。故今解云。行相何要取別相
T1833_.43.0899c09: 耶。取總何失。前解第八了別爲行。亦取總
T1833_.43.0899c10: 也。故不須例隨應説故　
T1833_.43.0899c11: 論。未轉依位至無我相故者。按瑜伽論六十
T1833_.43.0899c12: 三云。問若彼末那於一切時思量爲性相
T1833_.43.0899c13: 續而轉。如世尊説。出世末那云何建立　名
T1833_.43.0899c14: 假施設不必如義　又對治彼遠離顛倒
T1833_.43.0899c15: 正思量故　釋此中難意。若四惑倶恒思量
T1833_.43.0899c16: 者。即出世位而無四惑。復不思量。何名末
T1833_.43.0899c17: 那。初答意云。夫立名者但假施設未必稱
T1833_.43.0899c18: 義。故出世意雖不思量亦得名意。與疏
T1833_.43.0899c19: 稍別　
T1833_.43.0899c20: 論。此四常起擾濁内心者。内心之義傳有兩
T1833_.43.0899c21: 釋。一云内心體即第八。由第七識相應四惑
T1833_.43.0899c22: 縁第八識令成有漏故名擾濁。二云内心
T1833_.43.0899c23: 即第七識。由相應惑而成染汚名爲擾濁
T1833_.43.0899c24: 　詳曰。今同後釋　所以者何　答言擾
T1833_.43.0899c25: 内心令外轉識恒成雜染雜染者不由第
T1833_.43.0899c26: 八第七能故　又別釋者。内心通取七･八二
T1833_.43.0899c27: 識。第八由之成有漏故　
T1833_.43.0899c28: 疏。説四種愛至七慢分別者。相攝如燈。具
T1833_.43.0899c29: 明四愛如法華攝釋第三･第四
T1833_.43.0900a01: 論。瑜伽論至寧不相違者。按五十八云。貪
T1833_.43.0900a02: 染令心卑下。憍慢令心高擧。是故貪･慢更
T1833_.43.0900a03: 互相違。撿兩本論皆五十八。疏云五十五
T1833_.43.0900a04: 撿文者誤　
T1833_.43.0900a05: 論。分別倶生至義乖返者。按五十五。貪･嗔
T1833_.43.0900a06: 互相無。此惑與慢･見。謂染愛時或高擧或
T1833_.43.0900a07: 推求。慢之與見或更相應。謂高擧時復邪推
T1833_.43.0900a08: 搆　撿兩本論。並五十五。疏云五十八亦
T1833_.43.0900a09: 恐撿錯。又按對法第六云。謂貪不與瞋相
T1833_.43.0900a10: 應。如瞋疑亦爾。餘皆相應。故知貪與見･慢
T1833_.43.0900a11: 相應　又云。見慢皆不得與瞋･疑相應。不
T1833_.43.0900a12: 障見･慢自相應也　
T1833_.43.0900a13: 疏。文與前別者。與前第三所明文別　
T1833_.43.0900a14: 疏。與第八識所簡乃同者。同彼簡去別境･
T1833_.43.0900a15: 及善･隨惑･不定　
T1833_.43.0900a16: 論。定唯繋心至刹那別縁者　問若據有爲
T1833_.43.0900a17: 定境不一。依相續説八非間斷。如何説七
T1833_.43.0900a18: 刹那別縁。七繋於八。由八而有似一常故
T1833_.43.0900a19: 　答定有專注一境之相。境對稱一。第七
T1833_.43.0900a20: 不爾。據境有爲故云別縁而非第七作別
T1833_.43.0900a21: 縁解。而似一常依相續説　若爾本智相
T1833_.43.0900a22: 應無定。無一相故　答一解雖無。有深專
T1833_.43.0900a23: 義有定無失。諸師上下或云別縁。或説縁
T1833_.43.0900a24: 一。准此應悉　
T1833_.43.0900a25: 疏。問如定變化障者。依定得通能起變化。
T1833_.43.0900a26: 由彼硬澁無堪任性。能障於彼變化等事。變
T1833_.43.0900a27: 化之障。依主得名　
T1833_.43.0900a28: 疏。或父外意者。瑜伽文外。彼論不言世俗
T1833_.43.0900a29: 有者有實體故　
T1833_.43.0900b01: 疏。然忘念一至不別説者。與別境念行相相
T1833_.43.0900b02: 似。念前説無。忘念同念故不説也。有義若
T1833_.43.0900b03: 爾不正知亦爾何須解之。故此但是論主遺
T1833_.43.0900b04: 忘　詳曰。疏若斷云忘念別境念分攝故不
T1833_.43.0900b05: 説之。可如所責。疏撿行相有似･不似。故
T1833_.43.0900b06: 説･不説。一何輒斥。豈自不得論之妙旨。推
T1833_.43.0900b07: 過論主言遺忘乎。次前疏云是別境故此
T1833_.43.0900b08: 不説者。對邪欲解攝相説也。此方悉陳　
T1833_.43.0900b09: 疏。耶欲耶解至故此不説者。有義非由別
T1833_.43.0900b10: 境。但依二十故不説之　詳曰。五遍染家
T1833_.43.0900b11: 亦不説言而依二十隨煩惱説。如何簡略
T1833_.43.0900b12: 依二十耶。若言雖不説依二十。二十隨
T1833_.43.0900b13: 中有不遍故故須簡者。若爾二十二中亦有
T1833_.43.0900b14: 不遍。何不依簡。故如疏説理甚無違　
T1833_.43.0900b15: 論。要縁曾受境界種類等者。有義如等流五
T1833_.43.0900b16: 識所縁現境。雖非曾受而是率爾五識所得
T1833_.43.0900b17: 境之種類名曾受境。五識既爾意識准知。此
T1833_.43.0900b18: 之後心縁前類境亦得念起。今第七識唯縁
T1833_.43.0900b19: 類故。故説有念。所執頼耶是無始時曾受
T1833_.43.0900b20: 類故。縁現境故非縁曾受　問設縁過去。
T1833_.43.0900b21: 彼已滅故但縁現影。此即一切皆縁境類。如
T1833_.43.0900b22: 何曾受與境類別　答理實二境皆是現在。
T1833_.43.0900b23: 本質過去名爲曾受。質若現在但名爲類。七
T1833_.43.0900b24: 與五境質唯現故但名縁類。意識有時質久
T1833_.43.0900b25: 滅故。名縁曾受故有別也　詳曰。現在等
T1833_.43.0900b26: 流五識之境。豈非過去等流識等境之類耶。
T1833_.43.0900b27: 若許是者何乃不言。若不許者有何所以。
T1833_.43.0900b28: 又現意識縁久滅境。境體既無何是曾受。故
T1833_.43.0900b29: 雖重釋尚疎遺也。故今應云。是前率爾･等
T1833_.43.0900c01: 流識等境之類也。過去本質雖體實無。而變
T1833_.43.0900c02: 相縁。相似於彼名縁曾受
T1833_.43.0900c03: 疏。能發惡者等是者。釋前師難。前師難云。
T1833_.43.0900c04: 不正知者謂起外門能發惡業。豈第七識能
T1833_.43.0900c05: 有此事不正知倶。故今會云彼約六識非
T1833_.43.0900c06: 據第七　
T1833_.43.0900c07: 論。瑜伽論至三界繋故者。按彼五十八云。
T1833_.43.0900c08: 云何名隨煩惱。略由四相差別建立。一通
T1833_.43.0900c09: 一切不善心起。謂無慚･無愧二通一切染汚
T1833_.43.0900c10: 心起。謂放逸等。三於各別不善心起。小十
T1833_.43.0900c11: 隨惑。若一生時必無第二。四善･不善･無記
T1833_.43.0900c12: 心起謂不定四。不定四法瑜伽亦名隨煩惱
T1833_.43.0900c13: 也。放逸等十既云遍染。明知第七有不定
T1833_.43.0900c14: 惑　
T1833_.43.0900c15: 論。諸疑理者至亦勝解者。問何故疑理事須
T1833_.43.0900c16: 印　答事理雖別然必相依。如於苦諦即
T1833_.43.0900c17: 有苦事･苦理･苦如。由此疑理於事有印
T1833_.43.0900c18: 疏。事決不生疑等者。此難意云。疑與勝解
T1833_.43.0900c19: 倶時而生境有理事。疑縁於理。勝解縁事。
T1833_.43.0900c20: 既不同取。便違同一所縁之義　
T1833_.43.0900c21: 疏。理疑亦解生者。此釋意云。勝解於彼所
T1833_.43.0900c22: 疑之理而亦解生。即所縁同行相有別　問
T1833_.43.0900c23: 疑所疑理而勝解生可同所縁。印所印事
T1833_.43.0900c24: 疑不縁之所縁還異　答事亦有疑。但相微
T1833_.43.0900c25: 隱。疏示一隅故不言備　
T1833_.43.0900c26: 疏。前解但約事疑者。即前引彼五十八云。
T1833_.43.0900c27: 疑由五相至如何有欲勝解二數。此解約彼
T1833_.43.0900c28: 事疑爲難　
T1833_.43.0900c29: 疏。以疑理所引等者。外 &T050801;

前難故此釋之。
T1833_.43.0901a01: 外難意云。若縁事疑是煩惱者應非見斷。
T1833_.43.0901a02: 見斷唯是迷理惑故　答意易詳　
T1833_.43.0901a03: 論第五
T1833_.43.0901a04: 論。違聖言故者。即違瑜伽第十一説諸禪
T1833_.43.0901a05: 出受。疏云十二二字誤也。按彼論云。無相
T1833_.43.0901a06: 者經中説爲無相心定。於此定中捨根永滅
T1833_.43.0901a07: 但害隨眠。彼品麁重無餘斷故。非滅現纒。
T1833_.43.0901a08: 住無想定必有受故。於此定中容有三
T1833_.43.0901a09: 受。謂喜･樂･捨　釋曰。無漏定心而縁眞如
T1833_.43.0901a10: 名無想定。或相應捨被惑所雜。或爲縁
T1833_.43.0901a11: 縛。能雜能縁捨根。惑種名捨麁重。斷此惑
T1833_.43.0901a12: 種名斷隨眠。據此等斷名斷捨根。非斷
T1833_.43.0901a13: 現受。餘文可悉
T1833_.43.0901a14: 疏。若許喜樂等者。問前師但言喜受相應。如
T1833_.43.0901a15: 何牒言許喜･樂耶　答爲二釋。一依三受
T1833_.43.0901a16: 而以明之。二就理言喜麁･樂細。麁猶上有。
T1833_.43.0901a17: 細必不無
T1833_.43.0901a18: 疏。第七所縁至爲境界故者。此釋意云。隨縁
T1833_.43.0901a19: 何地所引果識。第七倶受即與先世引業受
T1833_.43.0901a20: 同。何所以者。縁彼引業所感果故。疏云相
T1833_.43.0901a21: 應是隨順義。若與彼業受不隨順。即不
T1833_.43.0901a22: 能縁彼業之果
T1833_.43.0901a23: 疏。又地所有至與彼受倶者。此第二釋。隨所
T1833_.43.0901a24: 縁識所生之地。七與彼地第六意識増上受
T1833_.43.0901a25: 倶。倶者即是喜･憂等同。何所以然。由縁彼
T1833_.43.0901a26: 地引業之果。故與當地増上受同。如生惡
T1833_.43.0901a27: 處憂受増上。餘趣准知。前據與彼能引受
T1833_.43.0901a28: 同。後同所縁當地増受。故二別也。有義隨
T1833_.43.0901a29: 第六識増上受倶。如初轉依隨六増上。故受
T1833_.43.0901b01: 倶起亦隨第六　
T1833_.43.0901b02: 論。任運一類等者。如阿頼耶任運一類而無
T1833_.43.0901b03: 轉易。不與思惟所引之受而共相應。此何
T1833_.43.0901b04: 不爾。何知以然　答按瑜伽論六十三云。
T1833_.43.0901b05: 阿頼耶識相應受於一切時唯是不苦不樂
T1833_.43.0901b06: 受。於一切識三受位中恒相續流。乃至命
T1833_.43.0901b07: 終無有斷絶。所餘二受當知思惟之所引
T1833_.43.0901b08: 發非是倶生。時時作意引發現前。以八例
T1833_.43.0901b09: 七七同唯捨　
T1833_.43.0901b10: 疏。彼是自相別義者。異熟果相。種子因相。是
T1833_.43.0901b11: 阿頼耶識自相別義。攝持因果爲自相故
T1833_.43.0901b12: 疏。欲界中不伏修惑等者。即欲意識倶生我
T1833_.43.0901b13: 見依不斷問。依斷家答　
T1833_.43.0901b14: 疏。彼定心至爲有頂依者。意明平等通諸
T1833_.43.0901b15: 地有。法觀第六引彼平等智以爲所依。生
T1833_.43.0901b16: 空第六即以隨身界繋第七而爲所依。故
T1833_.43.0901b17: 云不定　問無漏第七與能依識即許同
T1833_.43.0901b18: 地。有漏末那而與第六地繋許別。竟何意
T1833_.43.0901b19: 耶　答有漏末那而有二義。一隨依繋。縁
T1833_.43.0901b20: 彼依故。二非六引。故與第六地不必同。無
T1833_.43.0901b21: 漏亦二。一不繋故。而隨觀察通縁理事。二
T1833_.43.0901b22: 由六引。故隨能依而同地也　
T1833_.43.0901b23: 疏。不可以因數等難者。不可以受因･果是
T1833_.43.0901b24: 同。便難因･果令似所等　
T1833_.43.0901b25: 疏。此微細言攝論二本皆第一説者。按無性
T1833_.43.0901b26: 論牒本論云。此意染汚故有覆無記性。與
T1833_.43.0901b27: 四煩惱常共相應。如色･無色二 &T072158;

煩惱。是
T1833_.43.0901b28: 其有覆無記性攝。色･無色 &T072158;

爲奢摩他所
T1833_.43.0901b29: 攝藏故。此意一切時微細隨逐故　釋三界
T1833_.43.0901c01: 者有情所歸所集之所。猶彼市 &T072158;

。而梵云
T1833_.43.0901c02: 阿縛遮羅　
T1833_.43.0901c03: 論。謂生欲界至應知亦然者。按瑜伽論六十
T1833_.43.0901c04: 三中明亦同此。故彼論云。隨所生處是諸
T1833_.43.0901c05: 煩惱即此地攝　釋隨第七識所生之處。彼
T1833_.43.0901c06: 相應惑亦同地攝　又顯揚十九云。若生此
T1833_.43.0901c07: 界中補特伽羅。當知此意相應煩惱。即是此
T1833_.43.0901c08: 界體性所攝　釋瑜伽約地。顯揚據界。麁
T1833_.43.0901c09: 細少差大意一種　
T1833_.43.0901c10: 論。阿羅漢滅定等者。准瑜伽六十三中不
T1833_.43.0901c11: 言滅定。故彼論云。諸離欲者世間治道。若
T1833_.43.0901c12: 現在前。若不現前。此諸煩惱現行不絶。若
T1833_.43.0901c13: 諸有學已見迹者。出世間道現在前時。此諸
T1833_.43.0901c14: 煩惱不得現行。從彼出已還復現行。善通
T1833_.43.0901c15: 達故。未永斷故。若諸無學此一切種皆不現
T1833_.43.0901c16: 行。是諸煩惱當知唯離非想非非想處欲故
T1833_.43.0901c17: 一時頓斷。非如餘惑漸漸而斷　釋言此煩
T1833_.43.0901c18: 惱者。此第七識相應四惑。與此論別。會釋
T1833_.43.0901c19: 如疏　
T1833_.43.0901c20: 疏。八十八至不伏相似等者。六･七惑別。金剛
T1833_.43.0901c21: 斷異是不同也。然倶世道不能伏之。名不
T1833_.43.0901c22: 伏相似。按彼論云。又見雜染得解脱時。亦
T1833_.43.0901c23: 能於餘畢竟解脱。非餘雜染得解脱時。即
T1833_.43.0901c24: 能解脱諸見雜染。所以者何。由生此者依
T1833_.43.0901c25: 世間道。乃至能離無所有處所有貪欲。於
T1833_.43.0901c26: 諸下地其餘煩惱心得解脱。而未能脱薩
T1833_.43.0901c27: 迦耶見。由此見故於下･上地所有諸行
T1833_.43.0901c28: 和雜自體不觀差別。遍計爲我。或計爲
T1833_.43.0901c29: 所。由此因縁雖昇有頂而復退還。由出･
T1833_.43.0902a01: 世道先斷一切薩迦耶見。後能永斷所餘煩
T1833_.43.0902a02: 惱。由此因縁無復退轉　
T1833_.43.0902a03: 疏。問至能縁此識亦應斷者。此中徴意。若不
T1833_.43.0902a04: 許斷而違其理。若隨所縁亦名斷者。如何
T1833_.43.0902a05: 論云與有頂地下下煩惱一時頓斷。先已斷
T1833_.43.0902a06: 故。何名頓斷耶　
T1833_.43.0902a07: 疏。實理解至以此例彼者。更無惡業所招之
T1833_.43.0902a08: 果。第八言除。修惑猶在。我執未亡。能縁第
T1833_.43.0902a09: 七不得言斷　問見道但無一分第八第
T1833_.43.0902a10: 八名捨。亦闕一分能執第七第七應捨
T1833_.43.0902a11: 答因亡果喪第八可捨。七非業招。執體不
T1833_.43.0902a12: 無。何得名捨
T1833_.43.0902a13: 疏。今此不依。至亦通無漏故者。雖復佛地･
T1833_.43.0902a14: 無性二論説有淨識。然佛地經･及無著論
T1833_.43.0902a15: 不説有之。由斯不取末論爲證　
T1833_.43.0902a16: 論。顯揚論至平等行等者。按彼論云。意者
T1833_.43.0902a17: 謂從阿頼耶識種子所生還縁彼識。我癡･
T1833_.43.0902a18: 我愛･我我所執･我慢相應。或翻彼相應。一
T1833_.43.0902a19: 切時恃擧爲行。或平等行與彼倶轉了別爲
T1833_.43.0902a20: 性　
T1833_.43.0902a21: 疏。然所引識至無藏識故者。以瑜伽論而言
T1833_.43.0902a22: 藏識或二轉等。所以此論不難無學以彼無
T1833_.43.0902a23: 學無藏識故　有義文略不説　詳曰。非爲
T1833_.43.0902a24: 略也。爲引大論識起多少以之爲難。本
T1833_.43.0902a25: 論既擧藏識爲法。所以不得難於無學。故
T1833_.43.0902a26: 疏爲正。若也不取彼文爲理。而難無學
T1833_.43.0902a27: 即無傷也　
T1833_.43.0902a28: 疏。第八至如餘七識者。問前師自許聖道･無
T1833_.43.0902a29: 學第六無依。識性因轉。豈非犯於他不定
T1833_.43.0902b01: 耶　答倶有依中含共不共。聖道等位第六
T1833_.43.0902b02: 意識。彼亦許有共倶有依。宗法之中既不
T1833_.43.0902b03: 別言故無不定
T1833_.43.0902b04: 疏。若成前總宗至意識無依者。有義彈云。無
T1833_.43.0902b05: 學･聖道意識皆在有法中收。豈得約宗有
T1833_.43.0902b06: 法之中有不定耶　詳曰。夫五不定因於
T1833_.43.0902b07: 二喩。或有或無無所立處即爲異喩。立者
T1833_.43.0902b08: 雖立聖道等意在有法中。然後陳宗聖意
T1833_.43.0902b09: 非有。以理而言合居異喩。因既於轉。何非
T1833_.43.0902b10: 不定。誰望有法出不定耶。若言前立在有
T1833_.43.0902b11: 法中。如何復言是異法者。斯亦無爽。前依
T1833_.43.0902b12: 總立云有法收。出過據理合居異品。亦
T1833_.43.0902b13: 如古立宗因違云。如立聲常一切皆是無
T1833_.43.0902b14: 常故因。陳那正云。一切皆是無常故者而是
T1833_.43.0902b15: 異喩。非是因也。彼既以理正因爲喩。今亦
T1833_.43.0902b16: 以理正宗爲異亦何失乎　又因明論云。異
T1833_.43.0902b17: 法者若於是處説所立無　釋除所立外
T1833_.43.0902b18: 所餘法處。但無所立即宗異法。聖道等意既
T1833_.43.0902b19: 無所立爲異何咎。若不爾者。於是處言攝
T1833_.43.0902b20: 無所立法不盡也。止濫不窮便諸過起。由
T1833_.43.0902b21: 斯疏判理固無違
T1833_.43.0902b22: 疏。若以六識至無第七者。有義彈云。別宗
T1833_.43.0902b23: 如前宗違比量。因無不定已成似量。外
T1833_.43.0902b24: 量如前之支無過。因云第六意識攝故。
T1833_.43.0902b25: 如無學等第六意識。外人豈將眞量與似
T1833_.43.0902b26: 量爲不定過耶。若彼外量取因量因云
T1833_.43.0902b27: 六識攝。亦有不定之失。此即共不定。如
T1833_.43.0902b28: 何説有決定過耶。此彈意云。相違決定
T1833_.43.0902b29: 前後兩家＊之支並具。今者前量六識攝因已
T1833_.43.0902c01: 犯不定。所立別宗復違比量之文便缺。後･
T1833_.43.0902c02: 家擧彼第六意因＊之支乃具。闕不闕別。何
T1833_.43.0902c03: 理得成相違決定。若也敵者還取前因。即
T1833_.43.0902c04: 是六中共不定攝。何成第六不定過耶　詳
T1833_.43.0902c05: 曰。直觀疏文誠有斯失。論疏主意據改
T1833_.43.0902c06: 其因。前因之中而言略也。如義燈正故疏
T1833_.43.0902c07: 無失　
T1833_.43.0902c08: 疏。此爲初元者。第七我執初不起位　
T1833_.43.0902c09: 疏。不可説彼得互捨者。不得以八同七令
T1833_.43.0902c10: 捨。以七同八而亦不捨　何以不得　答
T1833_.43.0902c11: 染汚過尤。暫滅名捨。淨法他縛永無名
T1833_.43.0902c12: 捨　
T1833_.43.0902c13: 疏若定爾者至非法觀果者。此難意云。若也
T1833_.43.0902c14: 定許法觀及果皆平等者。八他已去無非
T1833_.43.0902c15: 法觀及法果時。即應恒時起平等智　
T1833_.43.0902c16: 疏。由此應説隣近果者。此答意云。雖二後得
T1833_.43.0902c17: 皆名爲果。遠近既殊。故平等智而不恒起
T1833_.43.0902c18: 疏。或八地已去無分別智至無妨者。此第二
T1833_.43.0902c19: 解。以二本智自入二觀。二後得智各望自
T1833_.43.0902c20: 本名之爲果　
T1833_.43.0902c21: 疏。若約後義即果全論者。但法空果即起平
T1833_.43.0902c22: 等。更不遠果而以去之。故云全論　
T1833_.43.0902c23: 疏。或第八未捨名至此解難知者。以執藏
T1833_.43.0902c24: 義正名頼耶。平等非執。故所縁八何名頼
T1833_.43.0902c25: 耶　
T1833_.43.0902c26: 疏。既無能藏藏義應暫捨者。此乃 &T050801;

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成唯識論演祕卷第四

末終

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Footnote:

894 895 896 897 898 899 900 901 902 903 904 905 906 907 908 909 [行番号:有/無] [返り点:有/無] [CITE]