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成唯識論演祕 (No. 1833_ 智周説 ) in Vol. 43

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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;前難知
T1833_.43.0902c27: 意難　若無能藏所縁第八不名頼耶。既
T1833_.43.0902c28: 無能藏頼耶應捨　答此難意如初位辨
T1833_.43.0902c29: 故不重云　詳曰。頼耶之名而既未捨。許
T1833_.43.0903a01: 縁何失。若要起執方名頼耶。既不執時名
T1833_.43.0903a02: 何不捨。由此理論許縁無咎　
T1833_.43.0903a03: 疏。深喩至人中起事執者。法空理深迷斯至
T1833_.43.0903a04: 理名爲深也　問謂人是人執。而與淺喩
T1833_.43.0903a05: 竟何別耶　答據迷於杌分成淺深　問
T1833_.43.0903a06: 謂人設喩迷生空理名深何失　答意明
T1833_.43.0903a07: 我･法相依而起寛狹不等。事理相託故不喩
T1833_.43.0903a08: 之　
T1833_.43.0903a09: 疏。彼雖非執等者。雖言兼於得失。今取得
T1833_.43.0903a10: 也　
T1833_.43.0903a11: 疏。若不然者至無有漏心隔者。若也不許細
T1833_.43.0903a12: 障行爾。即應三地法觀恒行。以無有漏而
T1833_.43.0903a13: 爲隔故。或不然者。顯彼細障有不行時即
T1833_.43.0903a14: 法觀起。前解爲勝　
T1833_.43.0903a15: 疏。以此爲證者。以八地上法觀不恒。證上
T1833_.43.0903a16: 三地而第七識得有法執　或以此論而
T1833_.43.0903a17: 爲證也。即此文云。猶起法執不相違故　
T1833_.43.0903a18: 疏。説彼地地皆能斷故者。第六法執地地既
T1833_.43.0903a19: 斷。云何得言所知障在。若言言有據小有
T1833_.43.0903a20: 者。此亦不然。既法執起煩惱應行。如疏下
T1833_.43.0903a21: 難　
T1833_.43.0903a22: 疏。問何故上言至全言有也者。生起下論　
T1833_.43.0903a23: 疏。四阿含不攝等者。詳曰。解解脱義名解
T1833_.43.0903a24: 脱經。於理爲勝。故經頌云。若解脱諸惑等。
T1833_.43.0903a25: 故諸經論從其所説以立名者。其類寔繁。
T1833_.43.0903a26: 若不爾者。凡是經名是如來建。或集法立。
T1833_.43.0903a27: 豈佛･阿難據後零落而立斯號。若後人立
T1833_.43.0903a28: 名。亦爲未可。便合經因難爲楷准　
T1833_.43.0903a29: 論。此依六識皆不得成者。如無性論。疏･燈
T1833_.43.0903b01: 略引。學者猶迷故今具録　論云。此於五
T1833_.43.0903b02: 識無容説有。是處無有能對治故。若處
T1833_.43.0903b03: 有能治。此處有所治。非五識中有彼能治。
T1833_.43.0903b04: 於此見道不生起故　釋曰。以五識中無
T1833_.43.0903b05: 能治見。故不得有所治無明。言見道者簡
T1833_.43.0903b06: 餘二道。以成事智佛果有故。問第六應有
T1833_.43.0903b07: 不共無明。有見道故。答六有通治。非別治
T1833_.43.0903b08: 故。問七有見道。七相應惑應名見斷。答雖
T1833_.43.0903b09: 不斷之。伏暫不起亦見力也。由斯見道有
T1833_.43.0903b10: 平等智。據大乘説　論非於不染意識中
T1833_.43.0903b11: 有。由彼此應成染性故　釋曰。外人計云。
T1833_.43.0903b12: 在淨六中。以淨六中無餘煩惱。相應無知
T1833_.43.0903b13: 得名不共。故難淨意既有無明應成其染
T1833_.43.0903b14: 　論亦非染汚意識中有。與煩惱共相應時
T1833_.43.0903b15: 不共無明名不成故　釋曰牒轉計破。意
T1833_.43.0903b16: 有餘惑方名爲染。不共既與彼意惑倶。便
T1833_.43.0903b17: 是相應何名不共　論若立意識由彼煩
T1833_.43.0903b18: 惱成染汚者。今應畢竟成染汚性　釋曰。
T1833_.43.0903b19: 不共無明恒行不絶。意識何有而得淨時
T1833_.43.0903b20: 　論諸施等心應不成善。彼煩惱相恒相應
T1833_.43.0903b21: 故　釋曰。破文外救。外救既云意恒成染
T1833_.43.0903b22: 亦何爽耶。故斯難起　論若復有説善心倶
T1833_.43.0903b23: 轉有彼煩惱　釋曰。餘小乘救。施等善心
T1833_.43.0903b24: 與煩惱倶。由是不共無明恒行竟有何失
T1833_.43.0903b25: 　論是即一向與彼相應。餘不得有。此染
T1833_.43.0903b26: 意識引生對治不應道理　釋曰。正難前
T1833_.43.0903b27: 救。意既一向恒有無明。無明外餘善等之法
T1833_.43.0903b28: 此意非有。既無信等意名世善而不得
T1833_.43.0903b29: 成。又意恒染不可能引無漏善生。所治不
T1833_.43.0903c01: 爲能治因故。故出世善亦不得有　論若
T1833_.43.0903c02: 有説言染汚意倶有別善心能引對治。能治
T1833_.43.0903c03: 生故所治即滅應正道理者　釋曰。顯正
T1833_.43.0903c04: 義也。有大乘説。染汚意外有別世善。世善
T1833_.43.0903c05: 能引能治見道。應彼相生治障理也　論
T1833_.43.0903c06: 若爾所立不共無明亦不成就。與身見等所
T1833_.43.0903c07: 餘煩惱恒相應故　釋曰。此外難也。其難意
T1833_.43.0903c08: 云。七倶無明有餘見等三惑相應。應亦不
T1833_.43.0903c09: 得名爲不共。若雖見倶猶名不共。我前染
T1833_.43.0903c10: 意倶時無明。雖餘惑倶何乃不許名爲不
T1833_.43.0903c11: 共　論汝難不平。非我説彼與餘煩惱不
T1833_.43.0903c12: 相應故名爲不共。然説彼惑餘處所無故
T1833_.43.0903c13: 名不共。譬如十八不共佛法。前説與餘煩
T1833_.43.0903c14: 惱相應名不成者。觀他所立顯彼過故
T1833_.43.0903c15: 釋曰。答前外難。平猶齊也。前觀汝宗言餘
T1833_.43.0903c16: 惑倶失不共號。非我大乘許是義也　
T1833_.43.0903c17: 疏。不見不正知至掉名我掉者。問前師但云
T1833_.43.0903c18: 以隨惑中不正知等。是此識中我見慢等。誰
T1833_.43.0903c19: 言隨中説不正知爲我憍等　答若隨惑
T1833_.43.0903c20: 中不説我憍我掉等者。何理得知。隨中憍
T1833_.43.0903c21: 等是第七識相應慢等。若言説者教無文故。
T1833_.43.0903c22: 故爲斯難　
T1833_.43.0903c23: 疏。唯此倶貪至不爲主故者。略爲二釋。一云
T1833_.43.0903c24: 此第七貪不與六識慢等倶故方曰相應
T1833_.43.0903c25: 　問豈六識貪非相應耶而言唯此　答六
T1833_.43.0903c26: 相應貪通其二種有共･不共。第七不爾故
T1833_.43.0903c27: 唯言簡　問七貪非主即明相應。何言與
T1833_.43.0903c28: 六慢等不倶名相應乎　答爲遮外難故
T1833_.43.0903c29: 對六明。恐有難云第七貪等既不與六慢
T1833_.43.0904a01: 等相應應名不共故今對顯。二云此者此
T1833_.43.0904a02: 六識也。疏不字誤也。應爲亦字。此六識貪
T1833_.43.0904a03: 亦與六識慢等倶者或名相應　問相應貪
T1833_.43.0904a04: 等第七豈無言唯此六　答簡自六識不共
T1833_.43.0904a05: 貪等而置唯言。非對唯識言唯此也　
T1833_.43.0904a06: 疏。此十増上至唯無明増者。由十増上十
T1833_.43.0904a07: 得主名。倶時無明不得主號曰相應也　
T1833_.43.0904a08: 論。又契經説眼色爲縁等者。按無著攝論
T1833_.43.0904a09: 云。又五同法亦不得有。成過失故。所以者
T1833_.43.0904a10: 何。以五識身必有眼等倶有依故　世親論
T1833_.43.0904a11: 解與此別説。無性論同　世親論云。言同
T1833_.43.0904a12: 法者第六意識與五識有相似法故。彼有
T1833_.43.0904a13: 五根･及阿頼耶爲倶有依。此亦如是有染
T1833_.43.0904a14: 汚意･阿頼耶識爲倶有依。此五同法。離染
T1833_.43.0904a15: 汚意決定非有　釋曰。所依有二名爲二
T1833_.43.0904a16: 縁。無性攝論根･境二種名爲二縁。根中不
T1833_.43.0904a17: 取阿頼耶識。以共依故　故彼論云。五識
T1833_.43.0904a18: 與彼意識有同法性。謂從二縁而得生起。
T1833_.43.0904a19: 彼染汚意若無有者。與此相違。所謂倶生
T1833_.43.0904a20: 増上縁依無有別故。阿頼耶識雖是意識
T1833_.43.0904a21: 倶生所依。然不應立爲此別依。是共依故。
T1833_.43.0904a22: 因縁性故　
T1833_.43.0904a23: 論。謂如五識至倶有所依者。有義彈疏釋
T1833_.43.0904a24: 云。若是宗法何故乃云必有眼等。今解。謂如
T1833_.43.0904a25: 至倶有依皆同法喩。即以此喩所簡別法
T1833_.43.0904a26: 爲其宗法　詳曰。依義寛通。擧眼所以
T1833_.43.0904a27: 簡餘非者。斯亦何違。若言喩者何假置彼
T1833_.43.0904a28: 必有之言。觀諸因明未見喩中有此例故。
T1833_.43.0904a29: 必有定義。宗有無失。下總量云。必有不共顯
T1833_.43.0904b01: 自名處是宗法也。又總是喩。更有何法是
T1833_.43.0904b02: 所簡者。將以爲宗。若言意根即是所簡。文
T1833_.43.0904b03: 既不言應是意許。若如是者。豈此宗法唯
T1833_.43.0904b04: 有意許無言陳耶。又未曾見以喩所簡
T1833_.43.0904b05: 別法爲宗。准此則應先擧於喩後方言
T1833_.43.0904b06: 宗。以喩簡彼宗法過故。以此而言知疏無
T1833_.43.0904b07: 謬　
T1833_.43.0904b08: 論。不可説色至二分別者。據無性論。此文雙
T1833_.43.0904b09: 破經部･上座亦應無失。故彼論云。經部所
T1833_.43.0904b10: 立色爲意識倶生別依。此不成就不應道
T1833_.43.0904b11: 理。以就思擇･隨念分別應一切時無分別
T1833_.43.0904b12: 故。傳釋云。肉搏心藏四塵色法爲意識依
T1833_.43.0904b13: 又云。由此道理餘部所立胸中色物意識別
T1833_.43.0904b14: 依亦不成就　釋類破上座。同是色故。故
T1833_.43.0904b15: 此論初含於兩宗。後破經部理應允矣
T1833_.43.0904b16: 疏。如瑜伽抄會等者。下自具辨。義燈復明
T1833_.43.0904b17: 也　
T1833_.43.0904b18: 疏。生所依者。親能發起名之爲生。非同種
T1833_.43.0904b19: 子辨體生果名爲生也　
T1833_.43.0904b20: 疏。法但爲境等者。即五十二明彼無法得
T1833_.43.0904b21: 爲意境。是此證也。彼文廣辨。今略引之
T1833_.43.0904b22: 論云。問如世尊説過･未諸行爲縁生意。過･
T1833_.43.0904b23: 未非有何故説彼爲縁生意。若意亦縁非
T1833_.43.0904b24: 有事境。云何佛説由二種縁諸識得生。答
T1833_.43.0904b25: 由執持諸五識身所不行義。故佛世尊假
T1833_.43.0904b26: 説名法。是故説言縁意･及法意識得生
T1833_.43.0904b27: 釋曰。持自無體令五識不行令意識轉。故
T1833_.43.0904b28: 假名法。非言爲法即有實體　論云。又有
T1833_.43.0904b29: 性者安立有義能持有義。若無性者安立
T1833_.43.0904c01: 無義能持無義故皆名法。由彼意識於有
T1833_.43.0904c02: 性義。若由此義而得安立。即以此義起識
T1833_.43.0904c03: 了別。若於二種不由二義起了別者。不
T1833_.43.0904c04: 應説意縁一切義取一切義　釋曰。相分
T1833_.43.0904c05: 雖有。據本質説得言縁無　
T1833_.43.0904c06: 論。若謂現在至寧説爲意者。問有部十八界
T1833_.43.0904c07: 通三世。如何難言現但名識。答意具思量･
T1833_.43.0904c08: 依止二義。而現在識雖未起用爲依生識。
T1833_.43.0904c09: 然住意性亦得意名。不據思量現名爲
T1833_.43.0904c10: 意。故亦無過　
T1833_.43.0904c11: 論。已滅依此假立意名者。有義依止名意自
T1833_.43.0904c12: 望假説。非依第七。思量名意依第七立。故
T1833_.43.0904c13: 云已滅依此假名思量意也。立宗但諍思
T1833_.43.0904c14: 量意故　詳曰。已滅雖無。然開其路。彼識
T1833_.43.0904c15: 依此而可得生。似現依止假立意名。已滅
T1833_.43.0904c16: 之意與現思量殊不相似。如何依七假立
T1833_.43.0904c17: 思量。雖思量意是本所諍。爲外難云滅非
T1833_.43.0904c18: 思量何得名意。故論答云滅似現意依止
T1833_.43.0904c19: 一邊依之假立。若言依止自望説者。如何
T1833_.43.0904c20: 自望。若望現在。現在名識。似何稱意。若
T1833_.43.0904c21: 望以前。以前體無。似似於誰。論破於他假
T1833_.43.0904c22: 依眞立。義應不成　又按世親攝論第一
T1833_.43.0904c23: 云。過去已滅無所思量。云何當有能思量
T1833_.43.0904c24: 性。准此文意。不以思量爲過去意。可審
T1833_.43.0904c25: 詳之　
T1833_.43.0904c26: 疏。無想滅一識等者。以五轉識前位已捨。故
T1833_.43.0904c27: 言但滅一二識也　
T1833_.43.0904c28: 疏。攝論難云倶滅何異者。按彼論云。由二
T1833_.43.0904c29: 自相無差別故。心･及心法倶滅何異
T1833_.43.0905a01: 論。若謂加行等者。按無性攝論第一云。不
T1833_.43.0905a02: 可説在第四靜慮。在第一有地差別故。
T1833_.43.0905a03: 出離･靜住欲差別故。二定差別。但擧加行及
T1833_.43.0905a04: 地二別　又准倶舍第五卷論。有十差別。
T1833_.43.0905a05: 一地有異。謂第四禪･有頂別故。二加行異。
T1833_.43.0905a06: 出離･止息二想別故。三相續異。異生･聖者身
T1833_.43.0905a07: 不同故。四感果異。五蘊･四蘊報差別故。五順
T1833_.43.0905a08: 受異。唯順生受通生後等時差別故。六初起
T1833_.43.0905a09: 異。無想二界。滅定唯人。七退有異。得不經
T1833_.43.0905a10: 生･經生別故。八名號異。九還不還異。如箭
T1833_.43.0905a11: 射空無惑不返。十二得異。初唯加行。後通
T1833_.43.0905a12: 二得。離染唯佛。加行餘聖。如次配彼無想･
T1833_.43.0905a13: 滅定。是二差別　
T1833_.43.0905a14: 疏。此中通言至第六相縛者。此論引彼文不
T1833_.43.0905a15: 足也。無意識言。今按彼云。又復意識染汚
T1833_.43.0905a16: 末那以爲依止。此脱初句。餘文悉同　
T1833_.43.0905a17: 疏。對法等云漏所隨逐等者。等瑜伽論文。
T1833_.43.0905a18: 如樞要辨。對法所説如義燈解。故此不言
T1833_.43.0905a19: 疏。即是攝論我執不有失等者。此文與彼第
T1833_.43.0905a20: 六大同。其中委曲而徴逐者彼不及此。故
T1833_.43.0905a21: 言極差　
T1833_.43.0905a22: 疏。大乘之中至以此理通者。雖八識別總得
T1833_.43.0905a23: 名意。以對六境故合爲一　問何故不
T1833_.43.0905a24: 釋十八界耶　此文正釋故疏不云　
T1833_.43.0905a25: 疏。初句即是此識得名者。即對法云。依眼縁
T1833_.43.0905a26: 色。依所依眼識得眼名　
T1833_.43.0905a27: 疏。此各有種如瑜伽者。按彼第一云。云何
T1833_.43.0905a28: 眼識自性。謂依眼了別色。彼所依者倶有
T1833_.43.0905a29: 依。謂眼等。無間依謂意。種子依謂即此一切
T1833_.43.0905b01: 種子執受所依所攝阿頼耶識。乃至意識亦
T1833_.43.0905b02: 復如是。又云。倶有相應一一而轉。又彼一切
T1833_.43.0905b03: 各各從自種子而生　
T1833_.43.0905b04: 疏。且據麁相至識不必生者。問今盲冥者有
T1833_.43.0905b05: 境無根而識不生。證識依眼。如有眼者
T1833_.43.0905b06: 由境無故而識不生。應識依境。又但有根
T1833_.43.0905b07: 識即依生。色界應有鼻舌兩識　答至理識
T1833_.43.0905b08: 生實藉根･境。就勝縁説依眼非色。亦猶
T1833_.43.0905b09: 識･境互相因生。而依主勝稱爲唯識又濟
T1833_.43.0905b10: 巨川匪唯一筏。假諸帆橈方堪利渉。世就
T1833_.43.0905b11: 勝言舟爲度矣　
T1833_.43.0905b12: 疏。如迦末羅病等者。問非黄見黄自是意識。
T1833_.43.0905b13: 如何以此證眼識耶　答由根損故令初
T1833_.43.0905b14: 眼識而不分明。而後意識見有錯亂。故擧
T1833_.43.0905b15: 壞意證眼識變　
T1833_.43.0905b16: 疏。謂由根合識令根有損益等者。由根識合
T1833_.43.0905b17: 觀日･月光。如次於根而有損益　又按倶
T1833_.43.0905b18: 舍論第二云。由二因故從根立號。一由根
T1833_.43.0905b19: 是所依性故。境即不爾。二由所依是不共
T1833_.43.0905b20: 故唯自識依。色亦通爲他身眼識･及自意識
T1833_.43.0905b21: 而所取故。餘四准此。由斯不從色等立
T1833_.43.0905b22: 稱。雖即二義簡濫亦畢　
T1833_.43.0905b23: 疏。意識不然眼等可爾者。據等無間六皆名
T1833_.43.0905b24: 意。今目第六故爲不然。五識根別。依根
T1833_.43.0905b25: 立名無濫可爾　
T1833_.43.0905b26: 論。惑名色識等者。有義疏説亦依主釋。今解
T1833_.43.0905b27: 通有財釋。以能有境名色識等。即有財釋
T1833_.43.0905b28: 　詳曰。若汎爾言非無此義。辨論所説但
T1833_.43.0905b29: 依主釋。故論斷云隨境立名。順識義故。謂
T1833_.43.0905c01: 於六境了別名識。不言有境而名爲識
T1833_.43.0905c02: 疏。蛇眼聞聲等者。按彼經六十四云。瞿陀
T1833_.43.0905c03: 尼人眼識聞聲。如閻浮提中蛇蚖之類眼中
T1833_.43.0905c04: 聞聲。瞿陀尼人亦復如是。如隔障礙聞衆
T1833_.43.0905c05: 音聲。見衆色像亦復如是。以法勝故
T1833_.43.0905c06: 論。莊嚴論至同類境故者。按彼論第三偈
T1833_.43.0905c07: 云。如是五根轉。變化得増上。諸義遍所作。
T1833_.43.0905c08: 功徳千二百　釋曰。此偈顯示轉五根變
T1833_.43.0905c09: 化。此變化得二種増上。一者得諸義遍所
T1833_.43.0905c10: 作。謂一一根皆能互用一切境界故。二者
T1833_.43.0905c11: 得功徳千二百。謂一一根各得千二百功
T1833_.43.0905c12: 徳故　
T1833_.43.0905c13: 疏。或即初地至此是本義者。佛地論中義有
T1833_.43.0905c14: 本･別。擧本簡別。如次前疏而以明之
T1833_.43.0905c15: 論。佛地經説至作四記等者。疏及樞要雖皆
T1833_.43.0905c16: 引之。學未博者披猶難悟。今撮彼要隨難
T1833_.43.0905c17: 釋之。冀諸後學臨文不惑　經由是如來
T1833_.43.0905c18: 示現種種工巧等處。摧伏諸伎傲慢衆生。以
T1833_.43.0905c19: 是善巧方便力故。引諸衆生令入聖教成
T1833_.43.0905c20: 就解脱　釋曰。餘九化下皆有以是善巧等
T1833_.43.0905c21: 言。下同不録　論此中顯示現神通化。爲
T1833_.43.0905c22: 菩薩時示現種種陶師等類工巧等處。此是
T1833_.43.0905c23: 智上身業相現。爲摧傲慢故現斯事。善巧
T1833_.43.0905c24: 方便即是悲慧平等。運道先現神通先令生
T1833_.43.0905c25: 信。故名引生令入聖教。如現神通度迦
T1833_.43.0905c26: 葉等。次令調順有所堪能故名成就。引
T1833_.43.0905c27: 令長養諸善根故。後令解脱三界惡趣
T1833_.43.0905c28: 經由是如來往諸衆生種種生處示同類生。
T1833_.43.0905c29: 而居道位。攝伏一切異類衆生　論曰。此中
T1833_.43.0906a01: 顯示現受生化。謂現化身於天人中一切
T1833_.43.0906a02: 生處示同類生。居刹帝利･婆羅門種。伏下
T1833_.43.0906a03: 諸類令得利樂　經由是如來示現領受
T1833_.43.0906a04: 本事本生難修諸行。論此中顯示現業果化。
T1833_.43.0906a05: 成所作智現以化身領受化業。由此業故
T1833_.43.0906a06: 示受一切本事本生難修諸行。先世相應所
T1833_.43.0906a07: 有餘事名爲本事。先世所受生類差別名
T1833_.43.0906a08: 爲本生。如毘濕飯怛囉等。依此本生先所
T1833_.43.0906a09: 修行種種苦行名難修行　釋曰。領者攝撿。
T1833_.43.0906a10: 受謂納受。乘斯化業攝納化果故名領受。
T1833_.43.0906a11: 與身相應非身之事名爲本事。所受身事名
T1833_.43.0906a12: 爲本生。毘濕等者此云衆異。有多徳伎異
T1833_.43.0906a13: 衆人故。即須達拏太子別名。擧事明也。論
T1833_.43.0906a14: 或於今世依變化身先修苦行。後捨彼行
T1833_.43.0906a15: 修處中行方得菩提。有契經説。如來先世
T1833_.43.0906a16: 迦葉佛時作是罵言。何處沙門剃鬚髮者
T1833_.43.0906a17: 有大菩提。無上菩提極難得故。由彼惡業
T1833_.43.0906a18: 今受如是難行苦果　釋曰。今生六年苦行之
T1833_.43.0906a19: 事亦得名爲示業果也。經言過去罵迦葉
T1833_.43.0906a20: 佛今受六年苦行報者亦化之耳。化宜聞
T1833_.43.0906a21: 故止餘惡故　經由是如來宣暢種種隨
T1833_.43.0906a22: 所樂法文義巧妙。小智衆生初聞尚信　論
T1833_.43.0906a23: 曰。此中顯示慶慰語化。慶慰即是喜悦差別。
T1833_.43.0906a24: 語能生彼故名慶慰。成所作智化作語業
T1833_.43.0906a25: 自現妙音。令化心變謂聞佛語生歡喜
T1833_.43.0906a26: 故。隨所樂法者。隨彼因力所應。樂聞人天
T1833_.43.0906a27: 三乘諸差別法。文巧妙者。字句顯美令樂聞
T1833_.43.0906a28: 故。義巧妙者。理趣分明易解了故。小智聞
T1833_.43.0906a29: 信。況聰慜者　經由是如來立正學處。毀
T1833_.43.0906b01: 諸放逸讃不放逸。又復建立隨信行人･隨法
T1833_.43.0906b02: 行人　論此中顯示方便語化。如來大悲爲
T1833_.43.0906b03: 諸有情安立學處。令伏諸惡修世間善。
T1833_.43.0906b04: 安立聖道分位差別。令入聖道出離三
T1833_.43.0906b05: 界經由是如來斷諸衆生無量疑惑　論此
T1833_.43.0906b06: 中顯示辨揚語化。成所作智隨諸衆生意樂
T1833_.43.0906b07: 差別。現化語業説種種義斷諸疑惑。謂
T1833_.43.0906b08: 發一音表一切義。令諸有情隨類獲益
T1833_.43.0906b09: 經由是決擇衆生八萬四千心行差別　論
T1833_.43.0906b10: 此中顯示決擇意化。成所作智相應意業能
T1833_.43.0906b11: 起化故名化意業　此能決擇所化衆生八
T1833_.43.0906b12: 萬四千心行差別。心行差別如疏具録。此不
T1833_.43.0906b13: 重記　經由是如來觀諸衆生所行之行行
T1833_.43.0906b14: 與不行若徳若失。爲令取捨造作對治
T1833_.43.0906b15: 　論此中顯示造作意化。隨所觀察一切有
T1833_.43.0906b16: 情所行之行。若諸惡行不行有徳。行即有
T1833_.43.0906b17: 失。若諸善行行即有徳。不行有失。如是觀
T1833_.43.0906b18: 察爲欲令彼取徳捨失　於徳造作任持
T1833_.43.0906b19: 對治。於失造作遠離對治　經由是如來
T1833_.43.0906b20: 爲欲宣説彼對治故。顯彼所樂名･句･字身
T1833_.43.0906b21: 　論此中顯示發起意化。成所作智相應意
T1833_.43.0906b22: 業能發身語。或此意業由智發起。或智相分
T1833_.43.0906b23: 現似彼故。是故説名發起意業。爲説有情
T1833_.43.0906b24: 諸行對治。此所説法名･句･字身以爲自性。
T1833_.43.0906b25: 是故顯示名･句･字身。令起愛樂發生對
T1833_.43.0906b26: 治　經由是如來於定不定反問置記爲
T1833_.43.0906b27: 記別故。隨其所應受領去來現在等義
T1833_.43.0906b28: 論此中顯示受領意化。受相應思能動其心
T1833_.43.0906b29: 令受苦樂。是故説名受領意業。成所作智
T1833_.43.0906c01: 受相應思。能起化故名化意業。於四記問
T1833_.43.0906c02: 爲記別故。隨其所應如實了知一切問已。
T1833_.43.0906c03: 領三世等無量義。如實知已隨其所應一
T1833_.43.0906c04: 一記別無有顛倒　言四記者。一一向記。
T1833_.43.0906c05: 如有問言。一切生者決定滅耶。佛法僧寶良
T1833_.43.0906c06: 福田耶。如是等問應一向記。此義決定　二
T1833_.43.0906c07: 分別記。如有問言。一切滅者定更生耶。佛法
T1833_.43.0906c08: 僧寶唯有一耶　釋所問法中而不一向應
T1833_.43.0906c09: 爲分別。有惑死者而必更生。無惑死者必
T1833_.43.0906c10: 不生也。若約眞理三寶唯一。若據有爲三
T1833_.43.0906c11: 寶有別　三反問記。如有問言。菩薩十地爲
T1833_.43.0906c12: 上爲下。佛法僧寶爲勝爲劣。應反問記汝
T1833_.43.0906c13: 望何問　釋曰所問之法相形待言勝劣不
T1833_.43.0906c14: 定故須反問。且三寶中師資而言法爲最
T1833_.43.0906c15: 勝。起説次第即佛爲勝。由佛出世方説法
T1833_.43.0906c16: 故。又内外道皆有三寶。望外三寶内三皆
T1833_.43.0906c17: 勝。十地相形勝劣可悉。爲斯不同故須返
T1833_.43.0906c18: 問。若不返問而爲答者。隨言勝劣而有難
T1833_.43.0906c19: 生問即難息　四默置記。如有問言。實有
T1833_.43.0906c20: 性我爲善爲惡。石女兒色爲黒爲白。如是
T1833_.43.0906c21: 等問應默置記。不應記故長戲論故　釋
T1833_.43.0906c22: 曰。應謂彼言。此不應記。不解彼問名爲
T1833_.43.0906c23: 默記。非總亡言名默記也　
T1833_.43.0906c24: 疏。最初修習至三百五十者。從初修習到彼
T1833_.43.0906c25: 岸法。至終分布到彼岸法。總計三百五十到
T1833_.43.0906c26: 彼岸法。一一到彼岸中皆具六度。三十七道･
T1833_.43.0906c27: 六波羅密･四攝･無畏･十力･十八不共法。皆
T1833_.43.0906c28: 是三百五十中法　
T1833_.43.0906c29: 疏。六無義者。此六塵等。有情耽染而無義
T1833_.43.0907a01: 利。或名六衰能衰有情所有善法　
T1833_.43.0907a02: 疏。如瑜伽説眼謂四大等者。法苑具明。故此
T1833_.43.0907a03: 不引　
T1833_.43.0907a04: 論。能爲此世他世順益等者。問且修六度於
T1833_.43.0907a05: 現有苦。廣捨竭財有飢寒等。乃至修慧流
T1833_.43.0907a06: 血裂心。云何而言二世皆益。不善返此爲
T1833_.43.0907a07: 難亦然。答有善惡名即成益損。又於他處
T1833_.43.0907a08: 而有益損。不唯約自。又能彼慳而長於貪
T1833_.43.0907a09: 亦名益損。故損益義二世亦成　
T1833_.43.0907a10: 疏。如雜集善有十三者。按彼第三云。一自性
T1833_.43.0907a11: 善。謂信等十一。二相屬善。謂彼相應法。三隨
T1833_.43.0907a12: 逐善。謂彼諸法習氣。四發起善。謂彼所發身
T1833_.43.0907a13: 業･語業。五第一義善。謂眞如。六生得善。由
T1833_.43.0907a14: 先串習生便即起。不假思惟。七方便善。親
T1833_.43.0907a15: 近善友思惟方起。八現前供養善。謂對三
T1833_.43.0907a16: 寶興供養業。九饒益善。謂以四攝饒益有
T1833_.43.0907a17: 情。十引攝善。以施戒福引攝生天樂異熟
T1833_.43.0907a18: 等。十一對治善。謂厭壞對治等對治二障。十
T1833_.43.0907a19: 二寂靜善。謂永斷煩惱得想受滅有無餘依
T1833_.43.0907a20: 涅槃界等。十三等流善。謂已得寂靜者。由
T1833_.43.0907a21: 此増上力故發起勝品神通等世出世共不
T1833_.43.0907a22: 共功徳　
T1833_.43.0907a23: 疏。不善十二者。按彼第四云。一自性不善。
T1833_.43.0907a24: 謂欲界繋不任運起。及任運起能發惡行一
T1833_.43.0907a25: 切煩惱。二相屬不善。謂即此煩惱･隨煩惱相
T1833_.43.0907a26: 應法。三隨逐不善。謂彼習氣。四發起不善。謂
T1833_.43.0907a27: 彼所起身業･語業。五第一義不善。謂一切流
T1833_.43.0907a28: 轉。六生得不善。謂由串習生便自起不假
T1833_.43.0907a29: 思惟。七方便不善。近不善友思惟方起。八
T1833_.43.0907b01: 現前供養不善。相對歸依隨一天衆殺害。邪
T1833_.43.0907b02: 見建立祠廟興供養業。九損害不善。謂於
T1833_.43.0907b03: 一切處起身･語･意種種邪行。十引攝不善。
T1833_.43.0907b04: 行惡三業引不愛異熟。十一所治不善。謂
T1833_.43.0907b05: 諸對治所對治法。十二障礙不善。謂能障
T1833_.43.0907b06: 礙諸善品法。如數衆集等　
T1833_.43.0907b07: 疏。無記十四者。按彼第四云。一自性無記。
T1833_.43.0907b08: 謂八色界處意相應品･命根･衆同分･名･句･
T1833_.43.0907b09: 文身也。二相屬無記。謂懷非穢淨心。所有
T1833_.43.0907b10: 名等名等所攝受心･及心所。三隨逐無記。謂
T1833_.43.0907b11: 彼戲論習氣。四發起無記。謂彼所攝諸心･心
T1833_.43.0907b12: 所發身業･語業。五第一義無記。謂虚空･非
T1833_.43.0907b13: 擇滅。六生得無記。謂諸不善有漏善異熟。七
T1833_.43.0907b14: 方便無記。謂非染善心者所有威儀路･工
T1833_.43.0907b15: 巧處。八現前供養無記。謂如有一想對歸依
T1833_.43.0907b16: 隨一天衆遠離殺害意･邪惡見。而建立祠
T1833_.43.0907b17: 廟興供養業。令無量衆於如是處不生
T1833_.43.0907b18: 長福･非福。九饒益無記。謂如有一於自僕使
T1833_.43.0907b19: 妻子等所。以非穢淨心而行惠施。十受用
T1833_.43.0907b20: 無記。謂如有一以無間擇無染汚心受
T1833_.43.0907b21: 用資具。十一引攝無記。謂如有一於工巧
T1833_.43.0907b22: 處由串習故。於當來世復引如是相身。
T1833_.43.0907b23: 由此身故習工巧處。速疾究竟。十二對治
T1833_.43.0907b24: 無記。謂如有一爲治疾病得安樂故。以
T1833_.43.0907b25: 簡擇心好服醫藥。十三寂靜無記。謂色･無
T1833_.43.0907b26: 色界諸煩惱等。由奢摩他所藏伏故。十四
T1833_.43.0907b27: 等流無記謂變化相應共有等法名倶生品。
T1833_.43.0907b28: 此心･心法謂嬉戲故發起變化是無記性。
T1833_.43.0907b29: 若爲利樂有情當知是善　
T1833_.43.0907c01: 疏。五識不能轉心發業者。按彼論云。眼等
T1833_.43.0907c02: 五識謂隨意識轉。隨善染轉。隨發業轉
T1833_.43.0907c03: 釋曰。隨意引生隨意善染五淨垢轉。五識
T1833_.43.0907c04: 但隨發業意轉自非轉也。轉謂發起。即因等
T1833_.43.0907c05: 起發業心也。隨轉謂隨前之轉業勢力而
T1833_.43.0907c06: 生。即刹那等起　
T1833_.43.0907c07: 論。有義六識三性不倶者。准瑜伽釋家總
T1833_.43.0907c08: 有三義。一云五識唯一刹那。五復不倶。二
T1833_.43.0907c09: 云雖一刹那五得倶起。三云五得倶起復
T1833_.43.0907c10: 多刹那。三皆不許五三性倶。有義疏中唯依
T1833_.43.0907c11: 初難。今別解云。此中但依第二所説五性
T1833_.43.0907c12: 不倶。所以者何。且此論中上下無説五不
T1833_.43.0907c13: 倶生。又瑜伽等云。若起五識則七倶轉。如
T1833_.43.0907c14: 是等文諸師共了。如何説有五識不倶。又
T1833_.43.0907c15: 即此文説眼等識成善･染者必由意引。許
T1833_.43.0907c16: 五性倶六亦應爾。明知即許五識倶生。又
T1833_.43.0907c17: 第二難率爾･等流眼等五識。或多或少言容
T1833_.43.0907c18: 倶起。初師若其不許倶者。何故第二如是
T1833_.43.0907c19: 立難　詳曰。既無明教別釋理通。而援教
T1833_.43.0907c20: 斥疏未見其可所以然者。瑜伽釋家三義
T1833_.43.0907c21: 許不。不許何引。許即何故而非疏言。順第
T1833_.43.0907c22: 一故。又此論云。瑜伽等説轉識相應三性倶
T1833_.43.0907c23: 起依多念等。此豈不是雙會三性及諸識
T1833_.43.0907c24: 倶。若言唯會三性倶者。亦不應理。論云
T1833_.43.0907c25: 性倶依多念會。多念會彼識倶何失。性及
T1833_.43.0907c26: 識倶皆是彼論。會許不許。何乃儻耶。設若此
T1833_.43.0907c27: 文唯會三性。以性例識會亦無違。況復文
T1833_.43.0907c28: 中義通性識。又論不言五識不倶證疏非
T1833_.43.0907c29: 者。此論何處言五識倶唯一刹那。取第二
T1833_.43.0908a01: 是。又論但云五由意引成乎善･染。何理即
T1833_.43.0908a02: 證五識倶耶。五識不倶豈妨意引。若以文
T1833_.43.0908a03: 中言五識故即證五倶。亦應五識無非倶
T1833_.43.0908a04: 時。言五識故。次云第六通三性者。是就
T1833_.43.0908a05: 他難。非許五倶破他第六。又後師難言
T1833_.43.0908a06: 容倶。顯其五識非恒時並。簡常倶起置容
T1833_.43.0908a07: 倶言。非顯前師許五倶起言容倶也。由
T1833_.43.0908a08: 斯疏義理無違也　
T1833_.43.0908a09: 疏。顯揚論十九至倶生耳者　了別定所縁
T1833_.43.0908a10: 等。是第一因　由此倶生耳識。是第二因。顯
T1833_.43.0908a11: 定意識能縁定境及非定境。故説種種所縁
T1833_.43.0908a12: 境言。定境法處。種種境者。通五塵等　
T1833_.43.0908a13: 論。有義至容倶起者。或多或少疏有二解。第
T1833_.43.0908a14: 一據念多少。第二約識多少。有多妨難具
T1833_.43.0908a15: 如燈辨　
T1833_.43.0908a16: 論。瑜伽至後時方出者。按彼論云。非即彼
T1833_.43.0908a17: 定相應意識。而無唯字。唯之與即義少相
T1833_.43.0908a18: 似。此論意證不獨意取。改即爲唯。亦無者
T1833_.43.0908a19: 字。又疏中云謂有行人。亦意加也。餘文並
T1833_.43.0908a20: 同　
T1833_.43.0908a21: 疏。若遇聲縁至即是耳識者。有義疏有二説。
T1833_.43.0908a22: 今別解之。從定後起散心名從定起　詳
T1833_.43.0908a23: 曰。此亦可然。然論既云後方出定。起屬在
T1833_.43.0908a24: 定。起意･耳識義意幽遠　
T1833_.43.0908a25: 疏。散意入捨者。此答前問。總有兩解。散意
T1833_.43.0908a26: 入捨至耳必不生。是第一解。二解雖復至其
T1833_.43.0908a27: 性亦許有不同。是第二解。就第一解復有
T1833_.43.0908a28: 二意。一入捨定。二初起定。起定即是將出
T1833_.43.0908a29: 定時。此二時意與耳同縁　
T1833_.43.0908b01: 疏。六十九言欲界有變化等者。具如燈辨
T1833_.43.0908b02: 疏。四識縁威儀等者。略有三釋。以彼威儀
T1833_.43.0908b03: 多依道路故得路名　一云威儀即是表色。
T1833_.43.0908b04: 路體四塵。四塵是彼威儀所託名威儀路
T1833_.43.0908b05: 二云威儀四塵爲性。即發彼心名之爲路。
T1833_.43.0908b06: 爲彼依故。二皆依主　三云四塵總名威
T1833_.43.0908b07: 儀。與威儀色不相離故。是心所託即名爲
T1833_.43.0908b08: 路。持業釋也。縁彼威儀路之心皆依主釋
T1833_.43.0908b09: 　工巧處者亦有三釋。以彼工巧多依處
T1833_.43.0908b10: 所而施設之故得處號　一云工巧謂身･
T1833_.43.0908b11: 語二。身巧即以造殿堂等長等表色而爲
T1833_.43.0908b12: 其體。處即表色。所依色･香･味･觸爲性。語巧
T1833_.43.0908b13: 歌等。即以所發聲爲其體。處即歌等所依
T1833_.43.0908b14: 五塵　二云四塵･五塵名爲工巧。能發彼心
T1833_.43.0908b15: 名之爲處。爲彼依故。二並依主　三云工
T1833_.43.0908b16: 巧即名爲處。以四･五塵是心所託。持業爲
T1833_.43.0908b17: 目。縁工巧處心皆依主釋
T1833_.43.0908b18: 成唯識論演祕卷第四末終
T1833_.43.0908b19:
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T1833_.43.0908c28:
T1833_.43.0908c29:
T1833_.43.0909a01:
T1833_.43.0909a02:
T1833_.43.0909a03: 成唯識論演祕卷第五本
T1833_.43.0909a04: 　沙門知周撰　
T1833_.43.0909a05: 論。恒依心起等者。有義難云。受等依心起
T1833_.43.0909a06: 受等名心所。心依受等生應名受等所。又
T1833_.43.0909a07: 受等四義具受等名心所。心亦四義具應名
T1833_.43.0909a08: 受等所。如疏以彼二三義簡。然疏中説應
T1833_.43.0909a09: 名心所此即不然。既以心王望受等説。
T1833_.43.0909a10: 如何仍説名作心所　詳曰。心所總名由
T1833_.43.0909a11: 依於他四義具立。疏以王･所總名相例。
T1833_.43.0909a12: 以心依他具四義故。不據別別受等爲
T1833_.43.0909a13: 難　問論既自云恒依心等名爲心所。心
T1833_.43.0909a14: 不依心如何難云應名心所　答云依於
T1833_.43.0909a15: 心顯依非己依非己故得心所名。心依亦
T1833_.43.0909a16: 爾何非心所。疏依理責。不爾心總。而受等
T1833_.43.0909a17: 別。別總不切。難不＊切也。今助一難。受等
T1833_.43.0909a18: 依心起。從依名心所。心依心所生應名
T1833_.43.0909a19: 心所。所餘難准此。此不違論。亦無別總不
T1833_.43.0909a20: 均之過　
T1833_.43.0909a21: 論。即諸心所所取別相者。問瑜伽但云作意
T1833_.43.0909a22: 了此所未了相。如何得知。所未了者是諸心
T1833_.43.0909a23: 所所取別相　答諸心所等所取別相。皆是
T1833_.43.0909a24: 心王所未了相。既言作意了此未了。明知餘
T1833_.43.0909a25: 所所取別相皆能了之　
T1833_.43.0909a26: 疏。顯揚十八有頌等者。按彼頌云。依多境
T1833_.43.0909a27: 了別各爲自業生。心法不應思。相似境轉
T1833_.43.0909a28: 故。論曰心所有法依止能縁多境八種識
T1833_.43.0909a29: 故。各各造作自業而起。依心而有故名心
T1833_.43.0909b01: 所有法。不應更思彼所縁境。由彼與識等
T1833_.43.0909b02: 縁轉故　釋曰。唯以一義立心所名。言等
T1833_.43.0909b03: 縁轉。顯彼心所亦縁總相　
T1833_.43.0909b04: 論。餘處復説至徳失等相者。中邊第一但云
T1833_.43.0909b05: 心所亦縁別相。瑜伽第三但説別境縁可樂
T1833_.43.0909b06: 等。而無亦字。二論合引故云亦能了可樂
T1833_.43.0909b07: 等　問心取總相。所通總別。云何得言同
T1833_.43.0909b08: 一所縁　答有義説同所縁總論此境。不
T1833_.43.0909b09: 言此境別相亦同。又心王･所取總別義總
T1833_.43.0909b10: 而爲四釋　一云心唯取總。心所唯別。諸
T1833_.43.0909b11: 論皆説識了總相。瑜伽但説心所了此所
T1833_.43.0909b12: 未了相。不言了總。此論雖云此表心所亦
T1833_.43.0909b13: 縁總相。釋論者意即不依之　二云心王唯
T1833_.43.0909b14: 取總相。所取總別。大論･中邊如論主釋。既
T1833_.43.0909b15: 有誠説理不可違　三云心所同前第二
T1833_.43.0909b16: 師説。心王亦縁總別二相。故下論云。受能領
T1833_.43.0909b17: 納順･違･中境。令心等起歡･戚･捨相。若也不
T1833_.43.0909b18: 了違･順･中境。如何能起歡･戚･捨相。解餘
T1833_.43.0909b19: 心所皆有令心取別相義。論中上下文有
T1833_.43.0909b20: 衆多。故知心王亦縁別相。大論等説皆約心
T1833_.43.0909b21: 王自力而説。設無心所自力不能取別相
T1833_.43.0909b22: 故。如王因臣能知別事。若不因者即不能
T1833_.43.0909b23: 知　四云心王同前第三師説。心所非。但
T1833_.43.0909b24: 縁自別相。如心能縁一切別相。諸相應法
T1833_.43.0909b25: 法爾同縁。唯境一事。不爾如何説令心等
T1833_.43.0909b26: 起歡･戚等。既説等言。故知心所別相皆取。
T1833_.43.0909b27: 雖有四解令依後説。諸相應法相望力齊。
T1833_.43.0909b28: 有縁･不縁不應理故。論説受等所取別
T1833_.43.0909b29: 者。且約自行所取者説。以實而言。由相應
T1833_.43.0909c01: 力互取所縁。皆不違理　問由相應力互
T1833_.43.0909c02: 取所縁。亦由相應行相互起。受等應起取
T1833_.43.0909c03: 像等行　解云心等境同相應力取。行相説
T1833_.43.0909c04: 別。受等不同　又釋由相應力能起諸行。
T1833_.43.0909c05: 受令心等起歡等故。且依勝説。但言令心。
T1833_.43.0909c06: 理實亦令受等明記　問既爾同聚心･心所
T1833_.43.0909c07: 行。行相皆同應成雜亂　答行相･境相兼
T1833_.43.0909c08: 正不同故不違理。第二卷云心･心取法行
T1833_.43.0909c09: 相各別。第三卷説勿觸等五能了別者。依
T1833_.43.0909c10: 正行説。並不相違　詳曰。今依第二。瑜伽･
T1833_.43.0909c11: 中邊･此唯識等文明具故。餘之三釋既無誠
T1833_.43.0909c12: 説。固難依准。不可凡情強會聖旨。下文自
T1833_.43.0909c13: 云受能領納順･違･中境。不言心取順･違
T1833_.43.0909c14: 境故。餘心所等言令心等。至文當會。又准
T1833_.43.0909c15: 何知據其正行。前第二三云。心･心所行相
T1833_.43.0909c16: 各別。勿觸等五能了別耶。本教無説。豈非
T1833_.43.0909c17: 意乎。請審詳諸。無惑後學　
T1833_.43.0909c18: 論領順境相至不苦不樂者。問身識一時領
T1833_.43.0909c19: 順･違境。何受相應　答傳有二釋。一云無
T1833_.43.0909c20: 有一時能領二境故隨一倶。二云即一時
T1833_.43.0909c21: 中能領二境境倶至故。隨其勝境但一受倶。
T1833_.43.0909c22: 如五倶意隨何境勝而受倶。故此亦應爾
T1833_.43.0909c23: 　問受有五受。何意合之　答喜･樂憂･苦
T1833_.43.0909c24: 歡･感相似。故合爲三　若爾何不言喜･憂
T1833_.43.0909c25: 捨　答以輕從重。以狹從寛。樂･苦通於
T1833_.43.0909c26: 多地識故　
T1833_.43.0909c27: 疏。對法至集色所依等者。按彼論云。集色
T1833_.43.0909c28: 所依建立身受。集無色所依建立心受　釋
T1833_.43.0909c29: 曰。身心皆以積集爲義。故色･無色皆云集
T1833_.43.0910a01: 也。從二所依得身心稱　問第六依七。七
T1833_.43.0910a02: 何名心無集義故　答刹那相續前後衆多
T1833_.43.0910a03: 得名積集。或據本識。或意根中通七･八識。
T1833_.43.0910a04: 故名集心　
T1833_.43.0910a05: 疏。受寛根狹者。如三受門。苦･樂二受含憂･
T1833_.43.0910a06: 喜故。而言根者即不如是。二十二根喜･樂･
T1833_.43.0910a07: 憂･苦各別立故。故寛狹異　
T1833_.43.0910a08: 疏。不倶起故非無漏攝者。問夫無漏心必有
T1833_.43.0910a09: 輕安。輕安調暢。倶時五識何得有苦　答相
T1833_.43.0910a10: 應之識調暢苦無。五非相應。有苦何失　
T1833_.43.0910a11: 疏。若互相顯隨其所應者。七色･命根據不生
T1833_.43.0910a12: 斷。以顯信等亦通見斷難。地前信等八見
T1833_.43.0910a13: 道已永不生故。信等縁縛斷顯七色･命不
T1833_.43.0910a14: 名見斷。能縛有故　
T1833_.43.0910a15: 疏。不可説六至無學身有故者。牒外所明。所
T1833_.43.0910a16: 明意云。無學學圓得名非斷。命在彼身非
T1833_.43.0910a17: 斷何失　
T1833_.43.0910a18: 疏。五根亦應爾等者。疏主質也。無學亦有色
T1833_.43.0910a19: 等五根。五根亦應通不斷攝。此既不爾彼何
T1833_.43.0910a20: 乃然　問非所斷者理有二義。一無學身中
T1833_.43.0910a21: 有漏性者。在無漏身名爲無漏。亦名非斷。
T1833_.43.0910a22: 二體無漏亦爲無漏。而非是斷。無學色根
T1833_.43.0910a23: 許非斷攝斯亦何過　答據體無漏乃順
T1833_.43.0910a24: 無漏名爲非斷。不依初義　問佛色･命根
T1833_.43.0910a25: 豈非無漏。云何八根不通非斷。答通三乘
T1833_.43.0910a26: 明故非非斷　
T1833_.43.0910a27: 論。又學無學非二爲三者。按瑜伽論五十七
T1833_.43.0910a28: 云。幾學學爲義　釋曰。二十二根中幾學等
T1833_.43.0910a29: 三。復以學等而爲境義　論答九學･無學･
T1833_.43.0910b01: 非學非無學。以三種爲義　釋曰。信等五
T1833_.43.0910b02: 根･意･喜･樂･捨還以學等三種爲義　一通
T1833_.43.0910b03: 三種非學非無學爲義　釋曰。一謂苦根。五
T1833_.43.0910b04: 識相應故不以學･無學爲義。准此故知三
T1833_.43.0910b05: 受通三　問苦等體漏。何名學･無學　答
T1833_.43.0910b06: 在學等身有所進向亦名學等。故六十六
T1833_.43.0910b07: 云。云何學法。謂預流等有學補特伽羅。若出
T1833_.43.0910b08: 世有爲法。若世間善法是名學法。何以故。依
T1833_.43.0910b09: 止此法於時時中精進修學戒等三學故。
T1833_.43.0910b10: 云何無學。謂阿羅漢諸漏已盡。若出世有爲
T1833_.43.0910b11: 法。若世間善法是名無學法。謂除先所説
T1833_.43.0910b12: 學･無學法。所餘預流乃至羅漢法。若墮一切
T1833_.43.0910b13: 異生所有諸法。當知是名非學非無學法
T1833_.43.0910b14: 　又對法第二云。求解脱者所有善法是學
T1833_.43.0910b15: 義。於諸學處已得究竟者所有善法是無
T1833_.43.0910b16: 學。謂諸異生所有三性法。及諸學者染汚無
T1833_.43.0910b17: 記諸無學者諸無記法。及無爲法。是非學非
T1833_.43.0910b18: 無學　對法通前言求解脱。瑜伽據勝説
T1833_.43.0910b19: 見道上。作論者意亦不相違　問無學身中
T1833_.43.0910b20: 世間之法。何義而亦名無漏耶　答據無
T1833_.43.0910b21: 煩惱。故六十六云。問羅漢世善以何因縁説
T1833_.43.0910b22: 名無漏。答墮三有故名有所攝。諸漏隨眠
T1833_.43.0910b23: 永解脱故説名無漏　
T1833_.43.0910b24: 疏。所餘不發惡行等者。彼論但云所餘是有
T1833_.43.0910b25: 覆無記不發惡行。身邊等言疏釋彼也　
T1833_.43.0910b26: 疏。五十八至准不發業者。按彼論云。倶生
T1833_.43.0910b27: 薩迦耶見唯無記性。數現行故。非極損惱
T1833_.43.0910b28: 自他處故。對法論云。餘無記者是發業餘。倶
T1833_.43.0910b29: 生身見既無記性。明餘中攝。不能發業。身
T1833_.43.0910c01: 見既然。邊見亦爾。定隨有故。故不論之　
T1833_.43.0910c02: 疏。意識爾時至不善無覆者。問若所引五
T1833_.43.0910c03: 識要與能引第六同性。如何五識三性容倶
T1833_.43.0910c04: 　答今此中意不得所引與能引意一向異
T1833_.43.0910c05: 性。非是必定令其同性。或順三性不倶師
T1833_.43.0910c06: 義　
T1833_.43.0910c07: 論。由無分別至有分別故者。疏中所釋意明
T1833_.43.0910c08: 約識迫悦等差。故成樂･喜･苦･憂等別。不
T1833_.43.0910c09: 障意識有無分別･輕微。唯動名爲苦･樂
T1833_.43.0910c10: 有不悟者而輒彈云。後師釋云。非但五識
T1833_.43.0910c11: 逼悦尤重無分別故。意中苦･樂亦無分別･及
T1833_.43.0910c12: 尤重故。如下論明。故應總云分別･尤重名
T1833_.43.0910c13: 爲憂･喜。無別･輕微名爲苦･樂　詳曰。尋
T1833_.43.0910c14: 前疏明。知後破非　
T1833_.43.0910c15: 論。不苦不樂至平等轉故者。問捨有違順。即
T1833_.43.0910c16: 成逼悦。何言平等　答有義。理實非無差
T1833_.43.0910c17: 別之義。相微隱故。故不開之　
T1833_.43.0910c18: 疏。瑜伽五十七未至十一根者。按彼論云。問
T1833_.43.0910c19: 未至地幾根可得。答十一　釋曰。謂信等五･
T1833_.43.0910c20: 三無漏根･及意･喜･捨　有云。除意取樂。理
T1833_.43.0910c21: 實應説有十二根。亦有意故。而不説者意
T1833_.43.0910c22: 根通顯八識自性。未至地中唯有第六故略
T1833_.43.0910c23: 不説　詳曰。今取前釋。夫有心所如有心
T1833_.43.0910c24: 王。若不云意恐疑有所而無王也。縱無其
T1833_.43.0910c25: 樂。理無妨故　問何不言有眼等及命
T1833_.43.0910c26: 答無託彼生故不説有　問但言十一云
T1833_.43.0910c27: 何得知喜八其數　答即彼論云。喜於彼
T1833_.43.0910c28: 有。何教爲證。答如世尊言。如是苾芻離
T1833_.43.0910c29: 生喜樂滋潤其身。周遍滋潤･遍流遍悦。無
T1833_.43.0911a01: 有少分不死不滿。如是名爲離生喜樂。
T1833_.43.0911a02: 此中初門説未至位。後門説根本位　釋
T1833_.43.0911a03: 曰。經中雙明未至･根本。離生喜樂滋潤其
T1833_.43.0911a04: 身。是初門也。周遍等下是後門也。故知十一
T1833_.43.0911a05: 喜是其一。顯揚･對法大同不録　問初根本
T1833_.43.0911a06: 定如何一受分成喜･樂　答如燈具辨。有
T1833_.43.0911a07: 義應前後起時差別故。謂若有時悦身不
T1833_.43.0911a08: 遍但名爲喜。乃時周遍説名爲樂　詳曰。
T1833_.43.0911a09: 此論自云悦身心故。辨喜･樂二既違所學
T1833_.43.0911a10: 故叵依也　問初二根本身心兩悦分成喜
T1833_.43.0911a11: 樂。雜受苦處逼迫身心應分憂苦　答如
T1833_.43.0911a12: 義燈云。違順差別。種有同別應釋此疑
T1833_.43.0911a13: 又解初二根本五識歡悦根動勇意分二。
T1833_.43.0911a14: 雜受五全意迫微。意憂故不成分二　
T1833_.43.0911a15: 論第三靜慮等者。問第三分本豈不悦根。根
T1833_.43.0911a16: 若悦者何不云乎　答前之二定當動勇故
T1833_.43.0911a17: 悦根方樂。故擧言之。第三安靜不唯對根
T1833_.43.0911a18: 方稱爲樂。故不言也。理實悦根逾於前矣
T1833_.43.0911a19: 疏。六十六有此中通論者。六十六中亦言傍
T1833_.43.0911a20: 生苦･憂相續。故彼論云。生那落迦諸有情
T1833_.43.0911a21: 類。異熟無間有異熟生苦･憂相續。如是若
T1833_.43.0911a22: 生一分餓鬼･及傍生中。當知亦爾　
T1833_.43.0911a23: 疏。五十七説與地獄同者。即彼論云。餘三現
T1833_.43.0911a24: 行故不成熟。種子故成熟。如生那落迦趣
T1833_.43.0911a25: 於一向苦。傍生･餓鬼當知亦爾。又六十六
T1833_.43.0911a26: 異熟無間等。亦三趣同。如前所引　
T1833_.43.0911a27: 疏。一根善不善等者。按彼論云。八唯善。善･
T1833_.43.0911a28: 不善･無記爲義。五善･不善･無記。善･不善･無
T1833_.43.0911a29: 記爲義。一善･不善。善･不善･無記爲義。五無
T1833_.43.0911b01: 記。無記爲義。二無記。善･不善･無記爲義
T1833_.43.0911b02: 釋曰八謂信等･及三無漏。五謂五受。除憂取
T1833_.43.0911b03: 意。一謂憂根。又五謂身･男･女･鼻･舌。一謂眼･
T1833_.43.0911b04: 耳。據表業説。命不相應故不言義　
T1833_.43.0911b05: 論。論説憂根非無記故至傍生亦爾者。有義
T1833_.43.0911b06: 今助前師救初難云。論隨轉理言善･不善。
T1833_.43.0911b07: 實通無記。救後難云。憂爲第八。捨爲第
T1833_.43.0911b08: 三。説憂定成依多分説。謂除生死餘位憂
T1833_.43.0911b09: 根恒相續故　詳曰。今助後師責前師曰。
T1833_.43.0911b10: 論據何事須隨少意。又復主捨何擯不取。
T1833_.43.0911b11: 豈不主意而相例乎。又餘七成不據多分。
T1833_.43.0911b12: 何獨憂根約多分耶。故救未可　
T1833_.43.0911b13: 疏。八根現種皆成就者。問命根依彼第八種
T1833_.43.0911b14: 立。如何言八皆現種成　答現八名命。八
T1833_.43.0911b15: 種名根。合云命根故通種･現　
T1833_.43.0911b16: 疏。爲純苦映等者。按彼論云。若那落迦等
T1833_.43.0911b17: 中他所映&T007582;。不苦不樂受與純苦無雜受
T1833_.43.0911b18: 倶時而轉。當知此受被映&T007582;故難可了知。
T1833_.43.0911b19: 如那落迦等中一向苦受倶轉　釋曰。等言
T1833_.43.0911b20: 等彼純苦鬼畜。彼中頼耶雖有捨受。爲餘
T1833_.43.0911b21: 識中苦受猛盛。映&T007582;不現故言苦受。一向苦
T1833_.43.0911b22: 受據容受言。略不云捨　
T1833_.43.0911b23: 論。無異熟樂名純苦者。此釋伏難。伏難意
T1833_.43.0911b24: 云。有等流樂何名純苦。故今答云。望無異
T1833_.43.0911b25: 熟得純苦名　
T1833_.43.0911b26: 疏。故瑜伽五十九説彼五十八等者。顯五十
T1833_.43.0911b27: 九會五十八。言意中嗔憂相應者。依隨轉
T1833_.43.0911b28: 等。按五十八云。又十煩惱七唯意地。貪･恚･
T1833_.43.0911b29: 無明亦通五識。又於欲界貪。樂･喜･捨相應。
T1833_.43.0911c01: 恚苦･憂･捨相應　釋曰。苦據五識。憂唯第
T1833_.43.0911c02: 六。捨通六識。又五十九云。若任運生一切煩
T1833_.43.0911c03: 惱。皆於三受現行可得。是故通一切識身
T1833_.43.0911c04: 者。與一切根相應。不通一切識身者。與
T1833_.43.0911c05: 意地一切根相應。不任運生一切煩惱。隨
T1833_.43.0911c06: 其所應諸根相應。先辨煩惱諸根相應。但
T1833_.43.0911c07: 約麁相道理建立。令初行者解無亂故。今
T1833_.43.0911c08: 約巨細道理建立。令久行者了自他身種
T1833_.43.0911c09: 種行解差別轉故。廣作其法大同此論第
T1833_.43.0911c10: 六所明。故不録也。疏指此文云五十八説
T1833_.43.0911c11: 依隨轉･及麁相也　
T1833_.43.0911c12: 疏。六十六説地獄亦有食者。按彼論云。若
T1833_.43.0911c13: 麁段食於欲界五趣中皆現可得。此於一分
T1833_.43.0911c14: 各別那落迦。非大那落迦　問文既明簡。許
T1833_.43.0911c15: 之何失　答五十七云。那落迦中無有段
T1833_.43.0911c16: 食。定地諸天亦復如是。諸那落迦多由先業
T1833_.43.0911c17: 力所任持而得久住。雖有廣大諸根大種
T1833_.43.0911c18: 損害因縁。而不能死。然彼亦有諸微細風
T1833_.43.0911c19: 隨入身分。以之爲食。難可了知是故不
T1833_.43.0911c20: 説。此文既云諸那落迦。故知後文而假説也。
T1833_.43.0911c21: 不爾前後豈魚肉乎。言風等食假説應知｣
T1833_.43.0911c22: 疏。謂大衆部諸識並生等者。由識並生故。
T1833_.43.0911c23: 異熟後五識苦意憂得之相續。餘准可知
T1833_.43.0911c24: 疏卷第六
T1833_.43.0911c25: 疏。總歡教興者。論云今應廣説是勸之辭。
T1833_.43.0911c26: 有疏言顯。顯･勸倶得　問論既自述。云何自
T1833_.43.0911c27: 勸　答假興賓主。或自奬發　
T1833_.43.0911c28: 論。如契經至四是遍行者。有義初起盡經及此
T1833_.43.0911c29: 所引。皆云乃至廣説。廣説何事。由此誠證
T1833_.43.0912a01: 明知心王亦縁別相。不爾如何心王由思取
T1833_.43.0912a02: 正因等。由此定説亦縁別相。而無心所自
T1833_.43.0912a03: 不能縁。故諸論説但縁總相。心所縁別。准
T1833_.43.0912a04: 此應知有等言故者　詳曰。經示方隅。擧
T1833_.43.0912a05: 眼識生不言餘識故云乃至。或論略引置
T1833_.43.0912a06: 乃至言。故顯揚論第一亦引此經云如是應
T1833_.43.0912a07: 知乃至身識。此中差別者。謂各依自根各
T1833_.43.0912a08: 縁自境。各別了別一切。應引如前二經。非
T1833_.43.0912a09: 乃至言顯王縁別。又相有彼邪正及倶。故
T1833_.43.0912a10: 等言等。故論自云無心起位無此隨一。故
T1833_.43.0912a11: 知等言不表心王而亦取別。取別前後便
T1833_.43.0912a12: 爲河漢。又心起時未曾無所。何得據無
T1833_.43.0912a13: 心取説總。若無心所總亦不縁。何但別
T1833_.43.0912a14: 相。順理教者。王取總相可爲善談。邪正
T1833_.43.0912a15: 等者即總相也　
T1833_.43.0912a16: 論。此等聖教成證非一者。按瑜伽論五十五。
T1833_.43.0912a17: 亦説此名遍行也。即彼論云。問諸識生時
T1833_.43.0912a18: 與幾遍行心法倶起。答五。謂作意等　
T1833_.43.0912a19: 論。理謂至必有思等者。問何以得知。觸謂三
T1833_.43.0912a20: 和。乃至思者令心造作　答按瑜伽論五
T1833_.43.0912a21: 十五云。作意云何謂能引發心法。觸云何謂
T1833_.43.0912a22: 三和合故能攝受義。受云何謂三和合故能
T1833_.43.0912a23: 領納義。想云何謂三和合故施設所縁假合
T1833_.43.0912a24: 而取。思云何謂三和合故令心造作。於所縁
T1833_.43.0912a25: 境與隨領納和合乖離　
T1833_.43.0912a26: 疏。顯楊第一引證説有者。證有遍行。即彼
T1833_.43.0912a27: 論云。如經中説。苦於此作意等。又説由彼
T1833_.43.0912a28: 所生作意正起。如是所生眼等識生。如經
T1833_.43.0912a29: 説有六觸身。又説眼･色爲縁能起眼識。如
T1833_.43.0912b01: 是三法聚集合故能有所觸。又説觸爲受
T1833_.43.0912b02: 縁。如經説有六受身。又説受爲愛縁。如
T1833_.43.0912b03: 經説有六想身。又説如其所想而起言議
T1833_.43.0912b04: 如經説有六思身。又説當知我今六觸處。
T1833_.43.0912b05: 即前世思所造故業　
T1833_.43.0912b06: 論。次別境等者。瑜伽五十五･顯揚第一明五
T1833_.43.0912b07: 體業。與此大同。故不録也　然顯揚論引
T1833_.43.0912b08: 經爲證。此論所無。故引之云。如經説欲
T1833_.43.0912b09: 爲一切諸法根本。如經説我等今者心生
T1833_.43.0912b10: 勝解。是内六處必定無我　釋曰。以無我觀
T1833_.43.0912b11: 縁無我境而生勝解定知六處皆無我故
T1833_.43.0912b12: 　如經説諸念與隨念。別念念及憶。不忘
T1833_.43.0912b13: 不失法。心明記爲性　釋曰。追憶曾境名
T1833_.43.0912b14: 爲隨念。憶別別境名爲別念。或初總相念。
T1833_.43.0912b15: 後別相念。憶不忘等念之別名　如經説諸
T1833_.43.0912b16: 令心住與等住。安住近住及定住。不亂不
T1833_.43.0912b17: 散攝寂止。等持心住一縁性　釋曰。繋心
T1833_.43.0912b18: 住内不外馳散名令心住。挫制其心漸細
T1833_.43.0912b19: 異前遍攝令住名與等住。然爲失念於外
T1833_.43.0912b20: 散動復還撿攝而住内境名爲安住。先親
T1833_.43.0912b21: 近念住即由此念。數數作意内住其心。不
T1833_.43.0912b22: 令此心遠住於外名爲近住。五塵等相令
T1833_.43.0912b23: 心散亂。先於彼相爲過患相。相増上力挫
T1833_.43.0912b24: 折其心。不令流蕩名爲定住。欲恚害等令
T1833_.43.0912b25: 心擾動。故先於彼爲過患想。想之力故。故
T1833_.43.0912b26: 於尋思諸隨惑等。正直其心而不流逸名
T1833_.43.0912b27: 爲不亂。由極寂靜故心不散。即正攝持名
T1833_.43.0912b28: 攝寂止。平等持心名爲等持。明前諸心悉
T1833_.43.0912b29: 於一境繋心令住名住所縁　如經説簡
T1833_.43.0912c01: 擇諸法最極簡擇･極簡擇法遍了･近了･點
T1833_.43.0912c02: 了･通達･審察･聽敏･覺･明･惠行･毘鉢舍那
T1833_.43.0912c03: 　釋曰能正思擇彼淨所縁･善巧所縁･或二
T1833_.43.0912c04: 所縁名簡擇法　於前三境而簡擇彼眞
T1833_.43.0912c05: 如實性名最極擇　謂於苦諦及差別苦
T1833_.43.0912c06: 相簡擇契經諸苦體性名極簡擇法　於
T1833_.43.0912c07: 所縁境周遍尋思名爲遍了　於前遍了所
T1833_.43.0912c08: 縁之境委細推求漸眞漸近名近了也　了
T1833_.43.0912c09: 心･心法名點了也　知心･心法所縁之事
T1833_.43.0912c10: 名爲通達　謂能定取盡其所有名爲審
T1833_.43.0912c11: 察　先後漸次於彼義中無忘失故名爲
T1833_.43.0912c12: 聰叡　堪能簡擇倶生之惠名之爲覺　習
T1833_.43.0912c13: 所得惠名之爲明　謂能披誦･問論･決擇。
T1833_.43.0912c14: 而於其義轉増明了故名惠行　毘鉢舍那
T1833_.43.0912c15: 此翻爲觀。如大論中具廣釋也　
T1833_.43.0912c16: 疏。若言如愛至爲諸法本者。牒彼外難生
T1833_.43.0912c17: 起下文。外難意云。汝既以愛例欲非遍。如
T1833_.43.0912c18: 何經説欲爲本　
T1833_.43.0912c19: 論。此應復待餘便有無窮失者。有義論下釋
T1833_.43.0912c20: 念令心明記。彼宗亦云能明記者。約心等
T1833_.43.0912c21: 故。所明記者即諸法故。若由此故心等明記。
T1833_.43.0912c22: 此應復待餘。便有無窮失。樂論宗者應善
T1833_.43.0912c23: 思擇　詳曰。彼勝發起本是作意根之業用
T1833_.43.0912c24: 故。然復待餘勝解有喩故無窮失。我宗明記
T1833_.43.0912c25: 非心本業。故雖待餘念無其類。無無窮失｣
T1833_.43.0912c26: 疏。心許前有體上更立用等者。問心體立用
T1833_.43.0912c27: 自許非他。何得爲證　答前已廣成。爲證
T1833_.43.0912c28: 無失　
T1833_.43.0912c29: 論。根力覺支至非即心者。問破何計耶。若
T1833_.43.0913a01: 破本師本師心所皆體是心。惠等同喩所立
T1833_.43.0913a02: 不成。若破末計有相扶失。未許心所離心
T1833_.43.0913a03: 有故　答准疏所明破末計中立三四等
T1833_.43.0913a04: 心所之師。惠等依思非即心故。喩無其過。
T1833_.43.0913a05: 有義但破本計。然喩無過。前來成立惠等
T1833_.43.0913a06: 別有故得爲喩。又解彼宗以經爲量。説定
T1833_.43.0913a07: 即心餘別有體　詳曰。前雖屡言惠等心所。
T1833_.43.0913a08: 而未成立離心有體。何非喩過。又未見
T1833_.43.0913a09: 教經部師中唯不立定許餘心所。二釋倶
T1833_.43.0913a10: 難。故依疏善　
T1833_.43.0913a11: 論。如是至三十一句者。總別之言傳有二釋。
T1833_.43.0913a12: 一云二二至五名之爲總。一一別起説名
T1833_.43.0913a13: 爲別。二云起一至四名之爲別。合起五種
T1833_.43.0913a14: 説名爲總　詳曰。後解爲正　問且合縁者。
T1833_.43.0913a15: 境二或四。豈不違彼同聚心法一所縁耶
T1833_.43.0913a16: 答本質境一。對能縁者。義分四等名所樂
T1833_.43.0913a17: 等。理固無違。且如一境。謂欲觀察即名所
T1833_.43.0913a18: 樂。勝解印持即名決定。念明記時即名曾
T1833_.43.0913a19: 習。定注惠擇即名所觀。由斯同聚心法境一｣
T1833_.43.0913a20: 疏。此師以天眼耳通是意識相應惠等者。准
T1833_.43.0913a21: 此師意非但二通。即成事智亦非五識相
T1833_.43.0913a22: 應之惠。因果五識皆無惠也。或但因無。果
T1833_.43.0913a23: 位許有。是故後師以佛五識成事智難。後
T1833_.43.0913a24: 釋理優　
T1833_.43.0913a25: 論。遮等引故至故客有定者。定差別者而有
T1833_.43.0913a26: 多種。如燈具辨。更有同異。如瑜伽抄　
T1833_.43.0913a27: 疏。佛地論説除漏盡通等者。按彼論第三云。
T1833_.43.0913a28: 如是其餘靜慮解脱無諍願智通無礙等。多
T1833_.43.0913a29: 分攝在妙觀察智。神境智通多分攝在成所
T1833_.43.0913b01: 作智。漏盡智通･漏盡智力。若説漏盡相續中
T1833_.43.0913b02: 有四智所攝。若説彼縁漏盡涅槃。多分攝
T1833_.43.0913b03: 在大圓鏡智･平等性智　釋曰。妙觀察智作
T1833_.43.0913b04: 用強勝攝多功徳。神境智通縁外塵發。有
T1833_.43.0913b05: 同五識多在成事　相續者身　在漏盡
T1833_.43.0913b06: 身名爲漏盡。故四智收　若縁漏盡涅槃
T1833_.43.0913b07: 法故名爲漏盡。故平･鏡攝　二縁眞強。又
T1833_.43.0913b08: 得二智具涅槃故。疏所引文撿者誤也。應
T1833_.43.0913b09: 依今叙　
T1833_.43.0913b10: 論第六　
T1833_.43.0913b11: 論。善謂信漸等者。問此善等法爲論自施。
T1833_.43.0913b12: 爲論經説　答本經所明。後論引釋。故顯揚
T1833_.43.0913b13: 第一引經證云。如契經説。於如來所起堅
T1833_.43.0913b14: 固信。慚於所慚。愧於所愧。無貪瞋癡三種
T1833_.43.0913b15: 善根。起精進住。有勢勤等適悦於意身及
T1833_.43.0913b16: 心安。所有無量善法生起。一切皆依不放逸
T1833_.43.0913b17: 相。又除貪憂心依止捨由不害故。知彼聰
T1833_.43.0913b18: 叡　
T1833_.43.0913b19: 疏。此約立依至理須相合者。三根･精進頌隣
T1833_.43.0913b20: 次言名爲合説。四倶爲依立捨等故。不爾
T1833_.43.0913b21: 不悟四皆爲依。名理須合
T1833_.43.0913b22: 疏。除無癡者。彼説無癡以惠爲性。非自性
T1833_.43.0913b23: 善。所以但十　
T1833_.43.0913b24: 疏。正理論師説有十二等者。即彼論云。頌説
T1833_.43.0913b25: 及言兼攝欣･厭。厭謂厭背。如縁苦･集。欣
T1833_.43.0913b26: 謂欣向。如縁滅･道。此二互起必於一心
T1833_.43.0913b27: 不得倶生。雖唯是善非遍善心。故善大地
T1833_.43.0913b28: 法中不別標顯　
T1833_.43.0913b29: 疏。婆沙別説有欣厭者。彼二十八云。有別
T1833_.43.0913c01: 法名厭。非惠非無貪。是心所法與心相應。
T1833_.43.0913c02: 有別法名欣。非欲非無嗔。是心所法與心
T1833_.43.0913c03: 相應。然見道説苦･集忍智名爲能厭。滅道
T1833_.43.0913c04: 忍智名能欣者。由彼忍智厭･欣相應名能
T1833_.43.0913c05: 欣厭。忍智實非欣･厭自性　
T1833_.43.0913c06: 論。唯善者。亦遮經部信･精進二通三性故。
T1833_.43.0913c07: 故成實論信品中云。信通三性。精進亦爾
T1833_.43.0913c08: 疏。是境第七者。問既爲信依何非依七　
T1833_.43.0913c09: 答雖信依起。然信所縁。名境第七　
T1833_.43.0913c10: 論。樂善爲業者。按顯揚第一。信業有五云。
T1833_.43.0913c11: 斷不信障爲業。能得菩提資糧圓滿爲業。
T1833_.43.0913c12: 利益自他爲業。能趣善道爲業。増長淨
T1833_.43.0913c13: 信爲業。後之四種此樂善攝。爲樂於善方
T1833_.43.0913c14: 起四故　
T1833_.43.0913c15: 疏。即是論中堅固信者。即攝大乘第七頌云。
T1833_.43.0913c16: 清淨増上力堅固心勝進。名菩薩初修無數
T1833_.43.0913c17: 三大劫。又按瑜伽五十七云。問世尊依何
T1833_.43.0913c18: 根處説如是言。於如來所淨信深固根生
T1833_.43.0913c19: 建立。一切世間若諸沙門。若婆羅門。若天魔･
T1833_.43.0913c20: 梵。無有如法能引&T007582;者。答依信根説。此
T1833_.43.0913c21: 顯其信於聞･思･修勝堅固義　
T1833_.43.0913c22: 論。一信有實等者。具如疏明。有義彈云。或
T1833_.43.0913c23: 如古師。言實事者因果體事。如四諦事。言
T1833_.43.0913c24: 實理者四諦眞理。即因果理。故五蘊云。謂於
T1833_.43.0913c25: 業果諦實。極正符順名信業果。大乘虚空滅
T1833_.43.0913c26: 諦所收。非如有宗。故無有失。疏説爲攝
T1833_.43.0913c27: 虚空但總言實。此非大乘。不可依據　詳
T1833_.43.0913c28: 曰。疏説本空空無有故故非諦攝。不言
T1833_.43.0913c29: 識變･依如立者諦不攝之。故第二疏言。識變
T1833_.43.0914a01: 虚空三諦所攝。又依識･如所立虚空假名
T1833_.43.0914a02: 虚空。非實空也。設據依如･識變虚空言諦
T1833_.43.0914a03: 攝者。亦不盡理。隨能變心何不苦･集･道
T1833_.43.0914a04: 諦三攝。又七眞如許四諦攝。依如立空何唯
T1833_.43.0914a05: 滅諦。又本空本無。何得名爲因果理耶。若
T1833_.43.0914a06: 言非是因果理者。如何説云四諦眞理即
T1833_.43.0914a07: 因果理。由斯從寛不言諦故。於理無妨。
T1833_.43.0914a08: 此論總談。五蘊別列。亦不相違　問於所
T1833_.43.0914a09: 依境何故次第起忍･樂･希　答要決方希。
T1833_.43.0914a10: 又因果爾有斯次第　問於實等三信有
T1833_.43.0914a11: 起･不可如所説。既信皆起。但擧因果而以
T1833_.43.0914a12: 明之。如何忍･欲･而有･不有　答初約總知
T1833_.43.0914a13: 法體理事故但信忍。後別觀徳･自他有能
T1833_.43.0914a14: 故信樂欲。又初實中亦包四諦。苦･集不樂
T1833_.43.0914a15: 故總言忍　
T1833_.43.0914a16: 論。三信有能等者。信有力言總有二釋。一
T1833_.43.0914a17: 依人辨。如疏所明。二約法説。故有義云。或
T1833_.43.0914a18: 有力言即所信善。謂信善法能得能成有爲
T1833_.43.0914a19: 無爲･世･出世果。起希望故而修習之。雖
T1833_.43.0914a20: 非論文亦不違理　
T1833_.43.0914a21: 論。忍謂勝解等者。問此信因果爲倶異時
T1833_.43.0914a22: 答釋具燈･疏。有義准下倶起。初師必同時。
T1833_.43.0914a23: 推尋事理。未決定時信不生故。由此信等
T1833_.43.0914a24: 必欲･解倶。若依後師亦許異時。設於事理
T1833_.43.0914a25: 未決定時信亦生故　詳曰。後師因果同異
T1833_.43.0914a26: 無違。前師必同。理便焉有何所以耶。但言
T1833_.43.0914a27: 決定方有信生。不説言欲･解要倶時起。先
T1833_.43.0914a28: 決後信。豈失於決方生信義。設依彼文但
T1833_.43.0914a29: 可因並。准何説果亦倶生耶。由此言之否
T1833_.43.0914b01: 臧可暏　
T1833_.43.0914b02: 論。慚等雖善非淨爲相者。問若慚非淨。如何
T1833_.43.0914b03: 前難云若令心淨慚等何別　答慚既稱
T1833_.43.0914b04: 善。何得非淨。然不似彼淨爲其相。與信
T1833_.43.0914b05: 不同。由斯難･答望義不同。故無有失　
T1833_.43.0914b06: 論。止諸惡行爲業者。准顯揚論第一。業有
T1833_.43.0914b07: 五種。一斷無慚障爲業。第五増長慚爲其
T1833_.43.0914b08: 業。中間三種同信中三。故彼論中指同前
T1833_.43.0914b09: 信　
T1833_.43.0914b10: 疏。即是二縁者。顯揚自法等二是慚縁也
T1833_.43.0914b11: 論。止息惡爲業者。顯揚業五。初斷無愧。後
T1833_.43.0914b12: 増長愧。中三同前。餘善之業皆有五種。但
T1833_.43.0914b13: 初･後業望除自障能自増長。中三皆同復
T1833_.43.0914b14: 不録之。准前可解　
T1833_.43.0914b15: 論。謂依世間訶厭増上者。有義訶謂訶責。厭
T1833_.43.0914b16: 謂厭離。見世間人及世間法。訶責暴人。厭
T1833_.43.0914b17: 離惡法。故於暴惡而生輕拒。而彈疏云。謂
T1833_.43.0914b18: 自厭惡此定不然。自厭惡者即是輕拒。愧
T1833_.43.0914b19: 之自性。非世間故。今者既顯世間訶厭故
T1833_.43.0914b20: 前爲正　詳曰。惡法違己得世間名。爲先
T1833_.43.0914b21: 厭之後方輕拒。何理不得。故下文云於己
T1833_.43.0914b22: 益損名自他故。故惡名他名世間者而無
T1833_.43.0914b23: 有失。又厭･輕拒二義不同。若不先厭何乃
T1833_.43.0914b24: 拒之　
T1833_.43.0914b25: 疏。由前一理二教者。即前標宗而是理也。二
T1833_.43.0914b26: 教可知　
T1833_.43.0914b27: 論。然集論説至理必應爾者。此説彼論據因
T1833_.43.0914b28: 果言。非彼論自約因果辨。彼論所明如前
T1833_.43.0914b29: 疏引　
T1833_.43.0914c01: 疏。若爾即三念住等亦爾者。此質意云。念住
T1833_.43.0914c02: 亦用無嗔爲體。應同大悲非根所攝
T1833_.43.0914c03: 疏。念住依惠故根所攝者。此師以彼對法爲
T1833_.43.0914c04: 正。按彼第十四出念住體云。於一切種
T1833_.43.0914c05: 愛･恚倶煩惱并習氣不現行具足中所有定
T1833_.43.0914c06: 惠等爲體　釋曰。總以五法。無貪･無嗔･大
T1833_.43.0914c07: 捨･定･惠而爲體也　
T1833_.43.0914c08: 疏。且依約影顯非眞理文者。會瑜伽也。按
T1833_.43.0914c09: 五十七云。念住非根攝。無貪嗔所攝故。會
T1833_.43.0914c10: 之云影顯非實。擧佛餘徳依惠根收。顯
T1833_.43.0914c11: 此念住理亦爾也　
T1833_.43.0914c12: 疏。此亦不然者。後師非前。未出所以
T1833_.43.0914c13: 疏。如五見至此無癡亦爾者。前師擧見證無
T1833_.43.0914c14: 癡實　
T1833_.43.0914c15: 疏。或作善事至非要聖果者。隨因果位所修
T1833_.43.0914c16: 事畢即名爲滿。非唯聖極方得滿名　
T1833_.43.0914c17: 疏。若言勤至然此中者。問起生下。言然此
T1833_.43.0914c18: 中者意云。此中勤者是何勤耶。文省略也　
T1833_.43.0914c19: 疏。乍可名純者。雖非是精猶勝染法名乍
T1833_.43.0914c20: 可純　
T1833_.43.0914c21: 論。二乘究竟道欣大菩提者。有義欣大菩提
T1833_.43.0914c22: 名無足者。且依勝説。理實數數入無漏觀
T1833_.43.0914c23: 令觀増明亦名無足。不爾定姓無無足故｣
T1833_.43.0914c24: 疏。并前合爲五解者。前者論･經所列五名
T1833_.43.0914c25: 問後之四義解前五位。何得所釋爲能解
T1833_.43.0914c26: 耶　答即所列五即是解彼精進之義。故合
T1833_.43.0914c27: 爲五　
T1833_.43.0914c28: 疏。問何故此中以無貪爲首者。其難意云。前
T1833_.43.0914c29: 摽不放以勤爲初。何故後結無貪爲首
T1833_.43.0915a01: 疏。答以前至從近而結者。此答意云。依次前
T1833_.43.0915a02: 云若善依持之文結故。無貪爲首
T1833_.43.0915a03: 論。靜住爲業者。有義問寂靜住者但可名性
T1833_.43.0915a04: 如何名業。以性顯業前後無。故集論中但
T1833_.43.0915a05: 云。不容雜染所依爲業。故此論主應是錯
T1833_.43.0915a06: 也　詳曰。若以令心平等三種而爲其業。
T1833_.43.0915a07: 可如所責。靜住既非平等等三。如何難云
T1833_.43.0915a08: 以性爲業。又靜住即是不容染義。對法何
T1833_.43.0915a09: 殊獨責此論由斯諸論文雖少異義理大
T1833_.43.0915a10: 同。幸不致惑。又性顯業亦復何違。如第七
T1833_.43.0915a11: 八識思量･了別爲性相故。若云心所無
T1833_.43.0915a12: 如是者。理亦不然。如此論中忿以憤發而
T1833_.43.0915a13: 爲其性。對法即以憤發爲業。豈不性･業同
T1833_.43.0915a14: 憤發故二論互擧。又此明惱暴等爲性。蛆螫
T1833_.43.0915a15: 爲業。五蘊論云。發擧惡言尤蛆爲性。亦是
T1833_.43.0915a16: 性･業二論互明。此何不許。由此觀之論實
T1833_.43.0915a17: 非錯　
T1833_.43.0915a18: 疏。非謂行也者。行非平聲。應從去聲讀　
T1833_.43.0915a19: 論。初中復位辨捨差別者。顯平等三別之所
T1833_.43.0915a20: 以。故雜集第一云。心平等性者。謂以初中後
T1833_.43.0915a21: 位辨捨差別。所以者何。由捨與心相應離
T1833_.43.0915a22: 沈沒等不平等性故。最初證得心平等性。
T1833_.43.0915a23: 由心平等遠離加行自然相續故。次復證
T1833_.43.0915a24: 得心正直性。由心正直於諸雜染無怯慮
T1833_.43.0915a25: 故。最後證得心無功用住性　
T1833_.43.0915a26: 疏。對法第十至爲貪憂者。按彼論。解七覺
T1833_.43.0915a27: 支中捨覺支云。捨是不染汚體。永除貪憂
T1833_.43.0915a28: 不染汚位爲自性故。有疏本云對法第十八
T1833_.43.0915a29: 道支中説者誤也　
T1833_.43.0915b01: 疏。以憂根亦有捨者憂通善故　
T1833_.43.0915b02: 論。雖有義別至故不別立者。准瑜伽論五十
T1833_.43.0915b03: 六中。依嗔･貪等立餘染法　應翻爲淨。爲
T1833_.43.0915b04: 無異故。故此不言。即彼論云。多隨嗔恚自
T1833_.43.0915b05: 在轉義一切一分是有諍。多隨愛見自在轉
T1833_.43.0915b06: 義一切一分是有愛味。多隨貪自在轉義一
T1833_.43.0915b07: 切一分是依耽嗜。餘處有文類知不録
T1833_.43.0915b08: 論。欣謂欲倶等者。問何故根本･隨惑不次而
T1833_.43.0915b09: 翻之耶　答同類隣明。欣･不忿等無嗔分故。
T1833_.43.0915b10: 故次欣後明不忿等。厭･不慳等倶無貪分。
T1833_.43.0915b11: 故次厭後明不慳等。餘准可悟　
T1833_.43.0915b12: 論。不恨惱嫉等者。准瑜伽論八十九。依嗔
T1833_.43.0915b13: 而立七差別法。亦合翻之依於無嗔立於
T1833_.43.0915b14: 善法。故言等也。即彼論云。若煩惱纒能令
T1833_.43.0915b15: 發起執持刀杖鬥訟違諍故名憤發。於不
T1833_.43.0915b16: 順言性不堪忍故名惡説。於罵反罵於嗔
T1833_.43.0915b17: 反嗔等名爲不忍。爲性惱他故名抵突。性
T1833_.43.0915b18: 好譏嫌故名諀訿。心懷憎惡。於他攀縁不
T1833_.43.0915b19: 饒益相起發意言隨順隨轉名恚尋思。心
T1833_.43.0915b20: 懷損惱。於他攀縁惱亂之相起發意言。餘
T1833_.43.0915b21: 如前説名害尋思　
T1833_.43.0915b22: 論。不慳憍等者。亦等瑜伽八十九説依貪
T1833_.43.0915b23: 所立諸煩惱法翻立善中。即彼論云。現行
T1833_.43.0915b24: 遮逼有所乞匃故名研求。於所得利不
T1833_.43.0915b25: 生喜足。設獲他利更求勝利。名以利求
T1833_.43.0915b26: 利。耽著財利顯不實徳。欲令他知故名
T1833_.43.0915b27: 惡欲。於大人所欲求廣大利養恭敬故名
T1833_.43.0915b28: 大欲。懷染汚心顯不實徳。欲令他知名
T1833_.43.0915b29: 自希欲。於自諸欲深生貪愛名爲耽嗜。於
T1833_.43.0915c01: 他諸欲深生貪著名遍耽嗜。於諸境界深
T1833_.43.0915c02: 生耽著説名爲貪。於諸惡行深生耽著
T1833_.43.0915c03: 名非法貪。於自父母等諸財寶不正受用名
T1833_.43.0915c04: 爲執著。於他委寄所有財物規欲抵拒故
T1833_.43.0915c05: 名惡貪。於所縁境深生繋縛。猶如美睡隱
T1833_.43.0915c06: 翳其心名不應理轉。心懷愛染攀縁諸欲
T1833_.43.0915c07: 起發意言。隨順隨轉名欲尋思。心懷染汚
T1833_.43.0915c08: 攀縁親感起發意言。餘如前説名親里
T1833_.43.0915c09: 尋思。心懷染汚攀縁國土起發意言。餘如
T1833_.43.0915c10: 前説名國土尋思。心懷染汚攀縁自義推
T1833_.43.0915c11: 託遷近後時望得發起意言。餘如前説名
T1833_.43.0915c12: 不死尋思。心懷染汚攀縁自他。若劣若勝
T1833_.43.0915c13: 起發意言。餘如前説是名輕蔑相應尋思。
T1833_.43.0915c14: 心懷染汚攀縁施主。往還家勢起發意言。
T1833_.43.0915c15: 隨順隨轉是名家勢相應尋思　問此中言
T1833_.43.0915c16: 貪與根本貪而何別耶　答彼根本貪名不
T1833_.43.0915c17: 善根。此即不爾故有別也
T1833_.43.0915c18: 論。不覆誑諂等者。即瑜伽論六十二中･及八
T1833_.43.0915c19: 十九憍許亦是入所翻中。六十二云。云何
T1833_.43.0915c20: 爲憍。謂於増上惑毀犯尸羅由見聞疑
T1833_.43.0915c21: 他所擧時。遂託餘事假他餘事惑設外
T1833_.43.0915c22: 言而相誘引。云何爲許。謂怖他故。或復於
T1833_.43.0915c23: 彼有所希故。雖有犯重而不發露。亦不
T1833_.43.0915c24: 現行。非實意樂詐於有智同梵行所現行。
T1833_.43.0915c25: 親愛恭敬耎善身･語二業。八十九云。心懷
T1833_.43.0915c26: 染汚爲顯己徳假現威儀故名爲憍。心
T1833_.43.0915c27: 懷染汚爲顯己徳。或現親事或行耎語
T1833_.43.0915c28: 故名爲詐　問二文何別　答初約覆罪。後
T1833_.43.0915c29: 爲顯徳。故二文別
T1833_.43.0916a01: 疏。對法解慢等者。按彼釋云。不敬者謂
T1833_.43.0916a02: 於師長及有徳所而生憍傲。苦生者謂生
T1833_.43.0916a03: 後有故　
T1833_.43.0916a04: 疏。合根本二十六隨煩惱中者。意云。本･隨總
T1833_.43.0916a05: 二十六。於中十一翻入其善。疏文倒也。應
T1833_.43.0916a06: 云合根本･隨煩惱二十六中　
T1833_.43.0916a07: 論。相用別者便立之者。問不放逸等無別相
T1833_.43.0916a08: 用云何立之　答前云無用無彼四外別
T1833_.43.0916a09: 體之用。今云有用有彼同體差別之用　問
T1833_.43.0916a10: 雖用有別體相還同。如何別立　答相之與
T1833_.43.0916a11: 用隨有一別即立善中。非相･用二全別方
T1833_.43.0916a12: 立　
T1833_.43.0916a13: 疏。下之八法或復十法者。八謂大隨。十加邪
T1833_.43.0916a14: 欲･解　
T1833_.43.0916a15: 論。論説十一六位中起等者。問此師善法極
T1833_.43.0916a16: 多幾倶　答如疏具明　有義於無漏位
T1833_.43.0916a17: 容九倶起。輕安有漏。慚･愧起一。無第二故。
T1833_.43.0916a18: 有漏定心容八倶起。除捨･不逸･慚･愧隨一。
T1833_.43.0916a19: 散善容七。前八之中除輕安故　詳曰。此
T1833_.43.0916a20: 望疏談隨顯少差義無越也。而疏意云。由
T1833_.43.0916a21: 此師引六位爲證。恐惑者云此師許彼決
T1833_.43.0916a22: 定等位。但一信等故。云此師而皆許倶也。
T1833_.43.0916a23: 即顯六位一一容與餘所等並名皆許也。
T1833_.43.0916a24: 非説十一倶起名皆。九･八･七倶理准可悉。
T1833_.43.0916a25: 故不縷言故亦無咎　有云。疏主許十一
T1833_.43.0916a26: 倶此乖本旨　豈可疏主不解前師慚等
T1833_.43.0916a27: 不並言十一倶　
T1833_.43.0916a28: 疏。雖慚與愧至合一位攝者。此釋伏難。難意
T1833_.43.0916a29: 云。慚･愧二法起既不倶。何故六位合居一
T1833_.43.0916b01: 處。故此答生　
T1833_.43.0916b02: 論。應説信等至十遍善心者。問忿等依嗔立。
T1833_.43.0916b03: 瞋位忿等無。行捨等依他。四法無方起　答
T1833_.43.0916b04: 設爾何失　若爾云何十遍善心　有義問
T1833_.43.0916b05: 答展轉釋之。文多不録。但寫意云。忿等嗔
T1833_.43.0916b06: 分。與嗔不倶。捨等義別。故得倶起。難捨等
T1833_.43.0916b07: 義別可名爲假。忿既別生應非假攝。答以
T1833_.43.0916b08: 體即嗔無別名假。難嗔既不倶云何體嗔。
T1833_.43.0916b09: 答即説嗔體名忿等故。難既忿即嗔。如瞋
T1833_.43.0916b10: 非假。答説嗔作忿。忿何不假。難忿時無
T1833_.43.0916b11: 嗔。云何説嗔以之爲忿。答從瞋種生説
T1833_.43.0916b12: 嗔作忿。難受受種生名受非想。忿嗔種生
T1833_.43.0916b13: 名嗔非忿。答忿嗔種起義別名忿。受受種
T1833_.43.0916b14: 生領納非想　詳曰。忿嗔種生假不倶者。不
T1833_.43.0916b15: 害應然。離無瞋無應二不並。豈可不害別
T1833_.43.0916b16: 有種生。由斯不得言瞋･忿二種同不倶。
T1833_.43.0916b17: 故應説云。忿等依瞋境行麁違而不倶起。
T1833_.43.0916b18: 不害不爾。隨何善位皆不損物。故得倶
T1833_.43.0916b19: 生。行捨等二准此應知　問瑜伽五十六云。
T1833_.43.0916b20: 問諸法誰相應。答他性相應非自性。既不相
T1833_.43.0916b21: 應云何倶起　答但是相應而必倶起。自有
T1833_.43.0916b22: 倶起不是相應。色･不相應雖有心倶非相
T1833_.43.0916b23: 應故　問四事闕何　答相應四義闕事等
T1833_.43.0916b24: 也。不害･無瞋無別體事。捨･不放逸對勤･三
T1833_.43.0916b25: 根亦准此知。望餘信等可名相應。用不
T1833_.43.0916b26: 離體不害捨等亦具四義　
T1833_.43.0916b27: 論。有義定加行亦得定地名等者。問何故瑜
T1833_.43.0916b28: 伽五十六云。謂輕安倶三摩地及彼眷屬。并
T1833_.43.0916b29: 彼果法所不攝義。是欲界繋。既云輕安所不
T1833_.43.0916c01: 攝故方名欲界。云何言欲得有輕安　答
T1833_.43.0916c02: 如疏明　
T1833_.43.0916c03: 疏。然自有尋伺等有長短者。遍三地有名
T1833_.43.0916c04: 之爲長。雖三地有而不遍者故説爲短。
T1833_.43.0916c05: 即如輕安初尋伺地。而不遍有故名爲短｣
T1833_.43.0916c06: 疏。第二又解定所引善等者。此解定引證因
T1833_.43.0916c07: 五識。成事智倶通證因果　
T1833_.43.0916c08: 疏。此據因位者。結定引因　
T1833_.43.0916c09: 疏。若在佛果此爲正義者。明其第二成事智
T1833_.43.0916c10: 因以下。正義許成事智在佛方有　
T1833_.43.0916c11: 疏。或初地時等者。顯成事因亦證因五　
T1833_.43.0916c12: 疏。若作此解至有輕安故者。顯釋成事在因
T1833_.43.0916c13: 位非。及明非理　
T1833_.43.0916c14: 疏。彼前但據至非爲盡理者。釋前難也。并
T1833_.43.0916c15: 會前釋欲無輕安之所以也　
T1833_.43.0916c16: 疏。第三又解等者。此釋意云。文雖總言五
T1833_.43.0916c17: 有輕安。意談三識。輕安在色。鼻･舌唯欲故
T1833_.43.0916c18: 但三識。言總意別故不違前　問三解何正
T1833_.43.0916c19: 　答而有斷云。第三爲正。初説違文。果位
T1833_.43.0916c20: 唯善自他共許。何煩更説定所引言。第二
T1833_.43.0916c21: 違理。前言欲界無有輕安。今復成有故違
T1833_.43.0916c22: 理也　有義釋云。三皆無違。初標宗故。未
T1833_.43.0916c23: 論因果故説善言。大地菩薩生欲界中無
T1833_.43.0916c24: 漏引生亦無有失。會前文者如疏具明
T1833_.43.0916c25: 詳曰。第二釋中定所引善在因可然。成所作
T1833_.43.0916c26: 智不唯果者違護法義。三釋優劣思可知
T1833_.43.0916c27: 之　
T1833_.43.0916c28: 疏。餘受可有即通果心者。餘樂捨受得有輕
T1833_.43.0916c29: 安。言即通果指有之心　
T1833_.43.0917a01: 疏。若爾鼻舌至如何通者。顯是通果方有輕
T1833_.43.0917a02: 安理非善正。有相例失　
T1833_.43.0917a03: 疏。苦根雖名無漏至五識不倶者。五識不倶
T1833_.43.0917a04: 而有二義。一五總不與輕安倶也。由有苦
T1833_.43.0917a05: 故。二但苦受相應不倶非餘捨樂不容倶
T1833_.43.0917a06: 也。前釋善也。故疏下云。然實菩薩至但除苦
T1833_.43.0917a07: 受。若准後解以顯菩薩五得有訖。然實等
T1833_.43.0917a08: 文豈不煩賸。故知前善　
T1833_.43.0917a09: 疏。不斷違文者。違對法論惡趣之報皆見斷
T1833_.43.0917a10: 文　
T1833_.43.0917a11: 疏。善染二因至皆名爲斷者。總望因果皆
T1833_.43.0917a12: 得斷名。約四斷義別別明之。如下･及燈。
T1833_.43.0917a13: 故此不叙　
T1833_.43.0917a14: 疏。不生名斷其因亦斷者。據不生故以釋
T1833_.43.0917a15: 斷義。無想天因入見名斷。永不生故
T1833_.43.0917a16: 疏。百法等説者。百法顯癡通於利鈍。故安
T1833_.43.0917a17: 鈍利兩惑中間。唯識明癡是不善根。故貪･嗔
T1833_.43.0917a18: 下慢等上列　
T1833_.43.0917a19: 疏。愛佛貪滅皆染汚收者。有義今解此等非
T1833_.43.0917a20: 是法執。若不堅著但起欣求。此既善心不
T1833_.43.0917a21: 可名執。可同有部名善法欲。若起染愛
T1833_.43.0917a22: 是煩惱貪　詳曰。如名起義既云貪佛。豈
T1833_.43.0917a23: 有貪法非是染執名爲善耶。若但欣求不
T1833_.43.0917a24: 起染執。誰言此等名之爲貪。又誰不知
T1833_.43.0917a25: 是善法欲勞爲分別　
T1833_.43.0917a26: 論。謂由愛力取蘊生故者。釋此貪等聖教非
T1833_.43.0917a27: 一。大意無著但廣略異。蓋作者意取尚不
T1833_.43.0917a28: 同。今引異要同繁不取。顯揚第一云。業有
T1833_.43.0917a29: 五能障無貪爲業。障得菩提資糧圓滿
T1833_.43.0917b01: 爲業。損害自他爲業。能趣惡道爲業増
T1833_.43.0917b02: 長貪欲爲業。餘嗔等業皆有五種。初後二
T1833_.43.0917b03: 別。中三並同。思作可悉　五十五中貪由十
T1833_.43.0917b04: 事生。一取蘊。二諸見。三未得境界。四已得
T1833_.43.0917b05: 境界。五已所受用過去境界。六惡行。七男女。
T1833_.43.0917b06: 八親支。九資具。十後有及無有
T1833_.43.0917b07: 論。云何嗔等者。五十五中由十事生。一己
T1833_.43.0917b08: 身。二所愛有情。三非所愛有情。四過去怨
T1833_.43.0917b09: 親。五未來怨親。六現在怨親。七不可意境。八
T1833_.43.0917b10: 嫉妬。九宿習。十他見　又五十八云。謂有四
T1833_.43.0917b11: 種。具如疏列。略爲二釋。一云。一於損己他
T1833_.43.0917b12: 見。二損己他有情。上損己言談下兩處。一
T1833_.43.0917b13: 云於損己。二他見他有情。餘二可悉　
T1833_.43.0917b14: 疏。獨頭無明迷理等者。問前第五云。獨行無
T1833_.43.0917b15: 明而有兩種。謂主･非主。非主無明通於見
T1833_.43.0917b16: 修。云何今判唯迷理耶　答且然。瑜伽是主
T1833_.43.0917b17: 者説。五十八云。又此無明總有二種。一煩惱
T1833_.43.0917b18: 相纒相應。二獨行。若無貪等諸煩惱纒。但
T1833_.43.0917b19: 於苦等諸諦境中。不如理作意力故鈍惠士
T1833_.43.0917b20: 夫諸不如實簡擇。覆障纒裏闇昧等心所性
T1833_.43.0917b21: 名獨行無明　又非主者。多迷理起。從多
T1833_.43.0917b22: 分言。由斯疏中不言唯也
T1833_.43.0917b23: 疏。邪見撥無至諸雜染者。有云。邪見總顯
T1833_.43.0917b24: 五見。若云邪定唯顯邪見。餘之四見何以不
T1833_.43.0917b25: 説。若等言等。何邪見後擧鈍等利　又雜
T1833_.43.0917b26: 集云。邪決定者謂顛倒智。而總相説不言邪
T1833_.43.0917b27: 見。故知邪定同彼通五。有義救云。疏無有
T1833_.43.0917b28: 失。邪見多由疑惑生故。故邪定言但説邪
T1833_.43.0917b29: 見餘見等等。戒禁取等設無疑者而亦生故。
T1833_.43.0917c01: 故此不説　詳曰。更助救云。疏邪見言通含
T1833_.43.0917c02: 五見。見不正故並得邪名。問何教爲證。答
T1833_.43.0917c03: 瑜伽五十八云。邪見者一切倒見。於所知事
T1833_.43.0917c04: 顛倒而轉皆名邪見。當知此見略有二種。
T1833_.43.0917c05: 一者増益。薩迦耶等四見。二者損減。謗因
T1833_.43.0917c06: 果諸見　亦如雜集顛倒智言包於五見。疏
T1833_.43.0917c07: 若不置邪見言。而恐惑者不知邪定因於
T1833_.43.0917c08: 見也。若五別説復繁言論。但云邪見文約
T1833_.43.0917c09: 旨明理固無爽　又五十八云。有四無明。若
T1833_.43.0917c10: 於不見聞覺知義中所有無知名無解愚。
T1833_.43.0917c11: 若於見聞覺知所知義中。散亂失念所有無
T1833_.43.0917c12: 智名放逸愚。於顛倒心所有無智名染汚
T1833_.43.0917c13: 愚。不顛倒心所有無智名不染汚愚　釋曰。
T1833_.43.0917c14: 四倒等惑相應無明名爲染汚。所知障者名
T1833_.43.0917c15: 不染汚。對二乘説更有餘釋。如瑜伽鈔　
T1833_.43.0917c16: 疏。或遠從根本説者。對法論言。依止薩迦耶
T1833_.43.0917c17: 見心高擧爲體者。據本説也　
T1833_.43.0917c18: 論。此慢差別至我徳處生者。問三品･我･徳合
T1833_.43.0917c19: 有五事。按瑜伽論五十五中。七慢依六事。
T1833_.43.0917c20: 前四同此。五已得未得顛倒。六功徳顛倒。何
T1833_.43.0917c21: 乃不同　答此合彼開。徳分二種故不相違。
T1833_.43.0917c22: 　問又彼論云。當知二慢依勝有情事生。
T1833_.43.0917c23: 餘各依一事。釋曰。二謂卑慢及慢過慢。五蘊
T1833_.43.0917c24: 於彼何意別耶　答五蘊委陳。瑜伽粗示。又
T1833_.43.0917c25: 慢有二。故五十八云。慢略有二。謂亂･不亂。
T1833_.43.0917c26: 不惑亂者謂於下劣計己爲勝。於等計等。
T1833_.43.0917c27: 而生憍慢。惑亂慢者謂餘六慢　又由受用
T1833_.43.0917c28: 鄙劣資具自謂尊貴名惑亂慢。若由受用
T1833_.43.0917c29: 勝妙資具者自謂富樂名不亂慢。亦由邪
T1833_.43.0918a01: 行謂後有勝名爲惑亂。若由正行謂後有
T1833_.43.0918a02: 勝名不惑亂　問於劣謂勝。於等謂等。
T1833_.43.0918a03: 此稱境知。無高擧故。何名爲慢　答順正
T1833_.43.0918a04: 理云。如是雖實劣等處生。而能令心高擧
T1833_.43.0918a05: 染惱名慢煩惱。於理何失。又正理論邪･増
T1833_.43.0918a06: 上慢各爲二釋。増上二者。一云於未證得殊
T1833_.43.0918a07: 勝徳中謂已證得。二云於證少徳謂已證
T1833_.43.0918a08: 多。邪慢二者。一云謂諸惡行名爲無徳。彼
T1833_.43.0918a09: 成此法謂已有斯殊勝功徳特惡高擧。二
T1833_.43.0918a10: 即如前全無謂有。然即大乘義不同者思可
T1833_.43.0918a11: 知矣。慢類等義具如燈也　
T1833_.43.0918a12: 論。云何爲疑等者。問瑜伽五十八云。當知此
T1833_.43.0918a13: 疑略由五相差別建立。謂於他世･作用･因
T1833_.43.0918a14: 果･諸諦･寶中心懷猶預。此中何唯云諦理
T1833_.43.0918a15: 耶　答即此諦中攝彼五盡　相攝云何
T1833_.43.0918a16: 答寶滅道收。作用謂業。即是其因。及於皆過
T1833_.43.0918a17: 去集諦攝。總相而言過爲現因。未來及果苦
T1833_.43.0918a18: 諦所攝。故雜集論第一云。諦猶豫者亦攝
T1833_.43.0918a19: 於寶猶預。如其所應滅道諦攝　
T1833_.43.0918a20: 論。猶豫簡擇説爲疑故者。即瑜伽論第八説
T1833_.43.0918a21: 云。謂親近不善丈夫聞非正法故。即於所
T1833_.43.0918a22: 知事唯用分別異覺爲體　
T1833_.43.0918a23: 論。謂惡見者多受苦者。有義多受苦者通五
T1833_.43.0918a24: 趣苦。一切苦果無不皆由惡見生。故佛地
T1833_.43.0918a25: 論説。業･惑･及果一切皆由我見生故。處處
T1833_.43.0918a26: 皆説由惡見力生死輪迴無休息故　詳
T1833_.43.0918a27: 曰。若通五趣三苦遠因。而有義無失。若依
T1833_.43.0918a28: 欲界三塗等苦爲近因發。今依疏辨。然觀
T1833_.43.0918a29: 此論疏説爲優。論云招苦。招苦之者是分
T1833_.43.0918b01: 別故　
T1833_.43.0918b02: 疏。分別倶生如顯揚第一説者。意顯倶生･分
T1833_.43.0918b03: 別二我皆縁五蘊。即彼論云。一薩迦耶見。
T1833_.43.0918b04: 謂於五取蘊計我･我所染汚惠爲體。或是
T1833_.43.0918b05: 倶生。或分別起　
T1833_.43.0918b06: 論。此見差別有二十句等者。如對法論。疏･
T1833_.43.0918b07: 燈雖引讀猶難悟。今重略明。彼論問云。何
T1833_.43.0918b08: 因十五是我所見。相應我所故。隨轉我所故。
T1833_.43.0918b09: 不離我所故。相應我所者。謂我有色。由我
T1833_.43.0918b10: 與彼相應説有彼故。隨轉我所者。謂色屬
T1833_.43.0918b11: 我。若彼由此自在力轉。或捨或役。世間説
T1833_.43.0918b12: 彼是我所故。不離我所者。謂我在色中彼計
T1833_.43.0918b13: 實我處在蘊中遍體隨行故。餘蘊各然　問
T1833_.43.0918b14: 我與我所行相不同。如何是我復即所耶
T1833_.43.0918b15: 答有二釋。一云如色蘊中根塵等別。且身爲
T1833_.43.0918b16: 我餘色爲所。二云談一一蘊皆有一我三
T1833_.43.0918b17: 所差別。不言三所即是當蘊我之所也。而
T1833_.43.0918b18: 是別蘊我之所故。後釋爲正　問若爾如何
T1833_.43.0918b19: 我在中住遍體隨行　答且色爲所。是受
T1833_.43.0918b20: 等我在中而住　問色受等別如何遍體稱
T1833_.43.0918b21: 隨行　答如藥處銅隨行體遍理亦何失。由
T1833_.43.0918b22: 斯説云分別行縁蘊等。顯二十句･六十五
T1833_.43.0918b23: 句有差別也　問分別行等誰所説耶　答
T1833_.43.0918b24: 是佛法者談彼外道計我差別。有斯不同
T1833_.43.0918b25: 令學者知説斯言也。亦非外道自説計我
T1833_.43.0918b26: 有二十等句之差別也。皆内談外爲令遍
T1833_.43.0918b27: 知有棄捨故　
T1833_.43.0918b28: 疏。六十二見等者。按大智度論第十五云。
T1833_.43.0918b29: 身邊見以爲根本。五蘊各四我･我所見。三世
T1833_.43.0918c01: 各成二十句見。并本身見･邊見二種合六
T1833_.43.0918c02: 十二　
T1833_.43.0918c03: 疏。以爲何證等者。按五十八云。愚夫於此
T1833_.43.0918c04: 五取蘊中起二十句薩迦耶見。五句我見。餘
T1833_.43.0918c05: 見我所。是名迷苦薩迦耶見。又總結云。此十
T1833_.43.0918c06: 煩惱皆迷苦諦見苦所斷。既云迷苦見苦
T1833_.43.0918c07: 所斷。故分別惑其理極成　
T1833_.43.0918c08: 疏。等十四不可記事者。如有問彼十四事
T1833_.43.0918c09: 者不應爲釋。無義利故名不可記。其十四
T1833_.43.0918c10: 者按大般若經云。世界常耶。無常耶。亦常
T1833_.43.0918c11: 無常耶。非常非無常耶。爲四。世間有邊無邊
T1833_.43.0918c12: 等爲四。如來死後有耶。無耶。亦有亦無耶。
T1833_.43.0918c13: 非有非無耶。爲四。命與身一爲一。命與身
T1833_.43.0918c14: 異爲一。合爲十四　
T1833_.43.0918c15: 疏。此六十二見唯分別起等者。按彼論云。
T1833_.43.0918c16: 邊執見者。謂六十二諸見趣中。計度前際諸
T1833_.43.0918c17: 遍常論。一分常論。及計後際諸有想論。無
T1833_.43.0918c18: 想論。非想非非想論。斷見所攝。邊執見者。
T1833_.43.0918c19: 謂七事斷論。此邊執見唯分別起。邪見分別
T1833_.43.0918c20: 不待言成故不録也　
T1833_.43.0918c21: 疏。彼文又説梵王常等者。彼五十八云。有諸
T1833_.43.0918c22: 見妄計自在･世主･釋梵･及餘物類爲常。爲
T1833_.43.0918c23: 恒。無有變易。如是邪見亦迷苦諦　
T1833_.43.0918c24: 疏。依現在至過者。即瑜伽論八十七云。云何
T1833_.43.0918c25: 當有前後際倶行者。謂如有一作是思惟。
T1833_.43.0918c26: 我曾有誰。誰當有我。今此有情來何所從。
T1833_.43.0918c27: 於此沒已去何所至。又毘婆沙百九十九。若
T1833_.43.0918c28: 依現在起分別見或名前際。或名後際。是
T1833_.43.0918c29: 未來前過去後故。或未來因過去果故　
T1833_.43.0919a01: 論。四遍常者。問瑜伽第六云謂或依三品靜
T1833_.43.0919a02: 慮起宿住念或依天眼。不言劫數。顯揚･梵
T1833_.43.0919a03: 網亦然。按長阿含云。或有沙門･婆羅門等。
T1833_.43.0919a04: 以三昧力能憶四十八成壞劫事。其中衆生
T1833_.43.0919a05: 不増不減常聚不散。第四直以捷疾智見
T1833_.43.0919a06: 説一切常。何乃不同　答宗計既殊。不煩和
T1833_.43.0919a07: 會。或外道執品類不一各叙一計。故瑜伽
T1833_.43.0919a08: 云。或依天眼　既置或言明計非一。且叙
T1833_.43.0919a09: 一也。婆沙等別准此應知。不同無失。瑜伽
T1833_.43.0919a10: 等論不言劫數。但略故爾。故第六云如經
T1833_.43.0919a11: 廣説。故知略也。説餘見差類此應悉　有
T1833_.43.0919a12: 義會云。瑜伽論等依梵網經。謂本計師説依
T1833_.43.0919a13: 定心。以伊師迦等本上古仙。由得五通不
T1833_.43.0919a14: 如實知而起計故。毘婆沙論依阿含經
T1833_.43.0919a15: 通本未計説依散心。諸後學徒依先傳授
T1833_.43.0919a16: 別起計故。二經影略義無失故　
T1833_.43.0919a17: 疏。大種常無常等者。問既不云我。云何邊
T1833_.43.0919a18: 收。非我後故　答文雖不言。理實是彼計
T1833_.43.0919a19: 蘊我者起斯計也。故得邊收　
T1833_.43.0919a20: 疏。其全常至如何全常者。亦有本云如前全
T1833_.43.0919a21: 常。疏既不同。略爲三釋。一應云如何。如何
T1833_.43.0919a22: 即是隨何之義。隨何全常皆有自我。二應
T1833_.43.0919a23: 云如四。如四全常中皆有自我。三應云
T1833_.43.0919a24: 如前。如前常言結指前也。三皆有理。應
T1833_.43.0919a25: 從多本　
T1833_.43.0919a26: 疏。一箇邊見至是何見者。而有解云。一箇邊
T1833_.43.0919a27: 見縁上下生。屬前文者不然此屬下也。牒
T1833_.43.0919a28: 以爲問縁上爲常。下爲無常。從多分説。
T1833_.43.0919a29: 四分常中大種與心非上下故。或依梵説
T1833_.43.0919b01: 名上無失。然闕下義　
T1833_.43.0919b02: 疏。此雖非斷至是染惠者。非無常解皆名斷
T1833_.43.0919b03: 見。撥後永無方名斷見。故此非斷。問縁下
T1833_.43.0919b04: 無常與縁上常。二見倶耶　答不倶。無一
T1833_.43.0919b05: 心中有二惠故　
T1833_.43.0919b06: 疏。此總是我等者。總計五蘊。而作一我。更
T1833_.43.0919b07: 無差異。蘊無不遍。如次名爲遍滿･無二･無
T1833_.43.0919b08: 異･無缺　
T1833_.43.0919b09: 疏。我有色等者。即有色我有彼想故名爲
T1833_.43.0919b10: 有想。問既云死後而有於想。復約於地如
T1833_.43.0919b11: 何得云我有於想名有想耶　答由我有
T1833_.43.0919b12: 想後隨生處名爲有想。非今時無後方有
T1833_.43.0919b13: 也。不爾無想倶非八論不應各八　
T1833_.43.0919b14: 疏。二我無色等者。問四無色蘊總爲一我。爲
T1833_.43.0919b15: 別爲四　答別計爲四　若爾想蘊而爲
T1833_.43.0919b16: 我者。云何得言我有想耶。必有於他方名
T1833_.43.0919b17: 有故　答有彼想用名爲有想　
T1833_.43.0919b18: 疏。一想者在前三無色等者。問何爲名一
T1833_.43.0919b19: 答唯一意識餘五無故。故婆沙論云。由彼諸
T1833_.43.0919b20: 想一門轉故説名一想　
T1833_.43.0919b21: 疏。種種想在欲色界等者。故婆沙云。由彼諸
T1833_.43.0919b22: 想六四門轉。及縁種種境界。起故
T1833_.43.0919b23: 疏。純有苦至尋伺皆客得起者。由依等至而
T1833_.43.0919b24: 能起通。見苦樂等而後起執。依尋･伺者
T1833_.43.0919b25: 憑邪師教説樂等事處所差別因執而生。
T1833_.43.0919b26: 或見現世苦樂等。因茲搆盡計論而起。此
T1833_.43.0919b27: 世既苦。他世亦然。樂等亦然
T1833_.43.0919b28: 論。無想倶非各有八論者。問何故有相具
T1833_.43.0919b29: 有十六無想倶非倶除後八　答後之八種
T1833_.43.0919c01: 云小樂等。明皆有想。故無想無想復明利。
T1833_.43.0919c02: 倶非亦闕　疏。見他得定等者。問何故有想
T1833_.43.0919c03: 不言見他得定生等。答無想處一。故要見
T1833_.43.0919c04: 他自方生執。有想不爾何得爲例。或影
T1833_.43.0919c05: 顯也。不及前釋　
T1833_.43.0919c06: 疏。等至尋伺皆客等起者。按婆沙云。諸尋
T1833_.43.0919c07: 伺者執色爲我。見或有時熟眠･悶絶苦受所
T1833_.43.0919c08: 切似全無想便作是念。我雖有色而無其
T1833_.43.0919c09: 想。如於此世他世亦爾。由此故云死後無
T1833_.43.0919c10: 想。准此未必計生無想方名無想。與前
T1833_.43.0919c11: 得定計無想別。前有苦等亦准此知
T1833_.43.0919c12: 論。倶非八者。列之如疏。按婆沙論略拾要
T1833_.43.0919c13: 云。一諸尋伺者執色爲我。彼見有情想不
T1833_.43.0919c14: 明了便作是念。説我有色非有想非無
T1833_.43.0919c15: 想。如於此世他世亦爾。非由彼定可起
T1833_.43.0919c16: 此執。所以者何。要離無所有處染者。方執
T1833_.43.0919c17: 非想非非想處諸蘊爲我。彼既無色此執理
T1833_.43.0919c18: 無。有依別義説得彼定亦有此執。謂生
T1833_.43.0919c19: 故色已離無所有處染者。執彼非想非非
T1833_.43.0919c20: ＊相處諸蘊爲我。彼所執我體雖非色。而
T1833_.43.0919c21: 與色合名有色我。如説髣人人體有髣。
T1833_.43.0919c22: 彼雖不執以色爲我。而所執我未離色
T1833_.43.0919c23: 故。乃至命終猶隨身故。故説有色。由所
T1833_.43.0919c24: 入定想不明了。故執我現非有想非無想
T1833_.43.0919c25: 死後亦然。許無色界亦有色者。彼許有執
T1833_.43.0919c26: 非想非非想處。我實有色而非有想亦非
T1833_.43.0919c27: 無想。二得彼定者執彼非想非非想處諸無
T1833_.43.0919c28: 色蘊以之爲我。或爲我所。彼所執我無色
T1833_.43.0919c29: 爲性。或有無色名無色我。由入彼定想
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_.43.0920a16: 成唯識論演祕卷第五本終
T1833_.43.0920a17:
T1833_.43.0920a18:
T1833_.43.0920a19:
T1833_.43.0920a20: 成唯識論演祕卷第五末
T1833_.43.0920a21: 論。三邪見等者。謗因果等。瑜伽第七･五十
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
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