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成唯識論演祕 (No. 1833_ 智周説 ) in Vol. 43

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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
T1833_.43.0921a01: 舍論十九云。於劣謂勝名爲見取。執劣爲
T1833_.43.0921a02: 勝總名見取。理實應立見等取名。略去等
T1833_.43.0921a03: 言但名見取　
T1833_.43.0921a04: 論。五戒禁取等者。又准有宗但執非因以
T1833_.43.0921a05: 爲因者即名戒取。不唯執戒及同時蘊。故
T1833_.43.0921a06: 但舍云。於非因･道謂因･道見。一切總説
T1833_.43.0921a07: 名戒禁取。非解脱道妄起道執。理實應立
T1833_.43.0921a08: 戒禁等取名。略去等言但名戒禁取　
T1833_.43.0921a09: 疏。然於一聚至言等亦得者。雖見眷屬而不
T1833_.43.0921a10: 別計。然戒聚中見最爲勝。擧勝等劣而置
T1833_.43.0921a11: 等言亦無有失。不同小乘而立等字　
T1833_.43.0921a12: 論。然有處説至名戒取者。按顯揚論第一云。
T1833_.43.0921a13: 四見取謂於前三見及見所依蘊。計最勝上
T1833_.43.0921a14: 及與第一。對法第一云。謂於諸目及所依五
T1833_.43.0921a15: 取蘊等。隨觀執爲最勝。爲上爲妙。五蘊同
T1833_.43.0921a16: 之　又顯揚第一云。五戒禁取。謂於前諸見
T1833_.43.0921a17: 及所依蘊計爲清淨解脱出離。對法第一云。
T1833_.43.0921a18: 於諸戒及戒禁所依五取蘊等。隨觀執爲清
T1833_.43.0921a19: 淨爲解脱爲出離。五蘊大同。瑜伽第八大
T1833_.43.0921a20: 意同彼顯揚等説　
T1833_.43.0921a21: 論。不爾如何非滅計滅等者。按五十八云。
T1833_.43.0921a22: 又沙門等謂説現法涅槃論者所有邪見。又
T1833_.43.0921a23: 有横計諸邪解脱所有邪見。如是諸見是
T1833_.43.0921a24: 迷滅諦所起邪見　又云。又彼外道作如
T1833_.43.0921a25: 是計。我等所行若行若道是眞行道。能盡
T1833_.43.0921a26: 能出一切諸苦。如是亦名迷道邪見。非涅
T1833_.43.0921a27: 槃法計爲涅槃。名非勝計勝。非無漏道實
T1833_.43.0921a28: 非離苦。計爲眞道能出於苦。名非淨計淨｣
T1833_.43.0921a29: 論。如是總別等者。釋如疏･燈。今助一釋言
T1833_.43.0921b01: 貪等六名之爲總。惡見開五名之爲別。今
T1833_.43.0921b02: 雙言之名爲總別十煩惱也　或可。疏云
T1833_.43.0921b03: 若總若別意亦同此　
T1833_.43.0921b04: 疏。謂要不違至我新不常者。假興於難
T1833_.43.0921b05: 生下引教及世事文　
T1833_.43.0921b06: 論。學現觀者起如是怖等者。是八十六･對法
T1833_.43.0921b07: 第七二論文也。故瑜伽云。又由二縁依止
T1833_.43.0921b08: 無我勝解之欲。於彼涅槃由驚恐故其心
T1833_.43.0921b09: 退逐。一由於此欲不善串習未到究竟
T1833_.43.0921b10: 故。二於作意時由彼因縁念忘失故。當爾
T1833_.43.0921b11: 之時於諸行中了唯行智其心愚昧。數數
T1833_.43.0921b12: 思惟我我爾時當何所在。尋求我行微細
T1833_.43.0921b13: 倶行障礙而轉。由此縁故彼作是思。我當
T1833_.43.0921b14: 不有。不作是念唯有諸行當來不有。彼
T1833_.43.0921b15: 由如是隨逐身見爲依止故。發生變易隨
T1833_.43.0921b16: 轉之識。由驚恐故於彼寂滅其心退還　
T1833_.43.0921b17: 釋曰。雖了唯有諸行無我。由縁行心尚
T1833_.43.0921b18: 昧劣故。數數思惟我何所在。即思我心能
T1833_.43.0921b19: 爲障礙。便執我無更不念言唯有諸行。故
T1833_.43.0921b20: 於涅槃而生驚恐　對法論云。倶生邊見
T1833_.43.0921b21: 者斷見所攝。由此見故於涅槃界。其心退
T1833_.43.0921b22: 轉生大怖畏。謂我我今者何在耶　然疏中
T1833_.43.0921b23: 云八十八者。而有二義。一錯六爲八。二擧
T1833_.43.0921b24: 八等六。六正所引。八中亦有斷見之文。故
T1833_.43.0921b25: 兼言矣。擧兼顯正不言六也　問引證倶
T1833_.43.0921b26: 生對法可爾。瑜伽如何　答八十八文如燈
T1833_.43.0921b27: 已釋。八十六者亦是倶生　何以爲明　答
T1833_.43.0921b28: 論云尋求我行微細倶行。又云彼由如是
T1833_.43.0921b29: 隨逐身見爲依止故。故知倶生。或通二見。
T1833_.43.0921c01: 尋文可悉　問二論倶生爲凡聖起　答倶
T1833_.43.0921c02: 通凡聖　若爾何故八十六云。復次爲斷
T1833_.43.0921c03: 如是驚恐。有二種法多有所作。乃至云。若
T1833_.43.0921c04: 已引發聖諦現觀。由正見故方得出離。對
T1833_.43.0921c05: 法復云。今者我我何所在耶。准此瑜伽唯凡
T1833_.43.0921c06: 所起。對法唯聖　答瑜伽且據斷凡起者
T1833_.43.0921c07: 或兼斷彼凡聖起者。聖諦現觀其言通故
T1833_.43.0921c08: 又云。由於此欲不善串習未到究竟而
T1833_.43.0921c09: 起驚恐。即有學聖亦未究竟起亦何失。對
T1833_.43.0921c10: 法言今我何在者。凡･聖作彼無我解時倶
T1833_.43.0921c11: 得名今　又解。瑜伽據凡。對法約聖。二解
T1833_.43.0921c12: 任取應更審思　
T1833_.43.0921c13: 論。此十煩惱誰幾相應者。諸論辨此相應不
T1833_.43.0921c14: 同。今略引之。五十五云。無明與一切。疑都
T1833_.43.0921c15: 無所有。貪･嗔不相應。此或與慢･見。謂染愛
T1833_.43.0921c16: 時或高擧或推求。如染愛憎恚亦爾。慢之與
T1833_.43.0921c17: 見我更相應。謂高擧時邪復推構　五十八
T1833_.43.0921c18: 云。五見是惠性故互不相應。自性自性不
T1833_.43.0921c19: 相應故。貪･恚･慢疑更相違故互不相應。貪
T1833_.43.0921c20: 染令心卑下。憍慢令心高擧。是故貪･慢更
T1833_.43.0921c21: 互相違　對法第六云。貪不與嗔相應。一向
T1833_.43.0921c22: 相違法必不倶故。又貪不與疑相應。由惠
T1833_.43.0921c23: 於境不決定必無染著故。餘得相應。如
T1833_.43.0921c24: 貪嗔亦爾。謂嗔不與貪･慢･見相應。若於
T1833_.43.0921c25: 此事起憎恚。即不於此生於高擧及推求。
T1833_.43.0921c26: 與餘相應如理應知。慢不與嗔･疑相應。
T1833_.43.0921c27: 無明有二。相應･不共。不共不與嗔･疑相
T1833_.43.0921c28: 應。疑不與貪･慢･見相應。會如此論及疏。
T1833_.43.0921c29: 故不重云　
T1833_.43.0922a01: 論疑遮順等者。苦･集由是因依處故有情
T1833_.43.0922a02: 染著。疑有不嗔滅･道是彼怖畏處故有情
T1833_.43.0922a03: 不愛。疑有便恚。疑無翻此理可准知　
T1833_.43.0922a04: 論。此與三見或得相應等者。有義分別身･邊
T1833_.43.0922a05: 二見而與嗔倶。由倶生者唯無記性嗔唯不
T1833_.43.0922a06: 善故非彼倶。論云苦蘊但於善趣有苦受
T1833_.43.0922a07: 倶名有苦蘊。疏説苦處又通二見。此定不
T1833_.43.0922a08: 然　詳曰。乍觀疏文誠如所存。細尋其理
T1833_.43.0922a09: 理即無違　無違理何　答有苦之處即名
T1833_.43.0922a10: 苦處。誰云要在三塗苦處　又下二見五受
T1833_.43.0922a11: 倶門。初師三塗有分別惑。今依彼説亦不
T1833_.43.0922a12: 相違　此通下言顯此論中明極苦處通有
T1833_.43.0922a13: 分別･倶生二惑故指如下。非説倶生･分別
T1833_.43.0922a14: 二見皆與嗔倶。由此苦處分別二見嗔倶無
T1833_.43.0922a15: 妨。若不爾者更有何義云如下耶　
T1833_.43.0922a16: 論。五識唯三等者。問稱量･推求五識無有
T1833_.43.0922a17: 説見慢無。第七應爾　答稱量解慢七同
T1833_.43.0922a18: 五無　所恃慢生故七許有。見義准知　問
T1833_.43.0922a19: 五見斷惑六引得生。慢等由他五亦應起
T1833_.43.0922a20: 答行不違･違故起･不起　
T1833_.43.0922a21: 論。貪嗔癡三至五受倶者。五十九中。分別貪
T1833_.43.0922a22: 等樂等相應別別作法。即此論云貪會違縁
T1833_.43.0922a23: 嗔遇順境略已攝彼。餘准可尋。故不引也｣
T1833_.43.0922a24: 論。欲無苦等者。有義簡薩婆多欲疑唯憂。故
T1833_.43.0922a25: 顯宗二十七云。何縁二疑倶不決定而上得
T1833_.43.0922a26: 與喜･樂相應。非欲界疑與喜倶起。以諸
T1833_.43.0922a27: 煩惱在離欲地。雖不決定亦不憂滅。雖
T1833_.43.0922a28: 壞疑網無癡情怡。如在人間求得所
T1833_.43.0922a29: 愛。雖多勞倦而生樂想。疏説上界不如
T1833_.43.0922b01: 欲疑有喜受者。欲似不得此中文意。上
T1833_.43.0922b02: 地何故不與喜倶　詳曰。疏意説云疑無
T1833_.43.0922b03: 苦果方與喜倶。上無此疑。由上無造彼惡
T1833_.43.0922b04: 行故。故疑苦無方喜倶者。但在欲界不
T1833_.43.0922b05: 障上界疑得喜倶。下麁相中疏言上界疑
T1833_.43.0922b06: 有喜故。自義既立他計便遮。不言成矣。此
T1833_.43.0922b07: 自不得疏之本意。非疏不得論之意也　
T1833_.43.0922b08: 論。二取至憂相應者。五十九云。見取･戒取
T1833_.43.0922b09: 取彼見故。隨其所應如彼相應者。如彼
T1833_.43.0922b10: 身･邊二見相應所有受説
T1833_.43.0922b11: 論。此依實義等者　問所依教何。何意須有
T1833_.43.0922b12: 麁･細二説　答委曲而談名爲實義。即五十
T1833_.43.0922b13: 九。梗概而説名爲麁相。即五十五･對法第
T1833_.43.0922b14: 七。故五十九結十煩惱受相應云。先辨煩
T1833_.43.0922b15: 惱諸根相應。但約麁相道理建立。令初行
T1833_.43.0922b16: 者解無亂故。今即約巨細道理建立。令之
T1833_.43.0922b17: 行者了自他身種種行解差別轉故
T1833_.43.0922b18: 論。貪癡倶樂等者。對法具明。大意疏中而以
T1833_.43.0922b19: 牒訖。然明意識捨相應云。在意識身捨相
T1833_.43.0922b20: 應者。在一切處於相續未位　釋曰。由樂･
T1833_.43.0922b21: 喜･捨通第六識。六識樂･喜未位之時而亦有
T1833_.43.0922b22: 捨。故云一切未位等也　又云。疑於欲界
T1833_.43.0922b23: 非喜相應者。不決定心若未息滅喜不生
T1833_.43.0922b24: 故　又云。何故煩惱皆捨相應。以一切煩惱
T1833_.43.0922b25: 隨中庸位方息沒故。所以者何。煩惱生起
T1833_.43.0922b26: 展轉相續漸漸微薄勢力將盡隨處中位。於
T1833_.43.0922b27: 此位中必捨相應
T1833_.43.0922b28: 論。當知倶生身邊二見等者　問何以知然
T1833_.43.0922b29: 　答按五十八云。復次倶生薩迦耶見唯無
T1833_.43.0922c01: 記性。數現行故。非極損惱自他處故。彼雖
T1833_.43.0922c02: 不説倶生邊見。理同我見亦無記性　
T1833_.43.0922c03: 疏。若如後解至體有九品故者。此有二意。一
T1833_.43.0922c04: 顯後非。如色界等煩惱無記。體有九品九
T1833_.43.0922c05: 品別斷。我見九品何一品除。除既一品明無
T1833_.43.0922c06: 九類　二明後是。如上界惑體雖無記得
T1833_.43.0922c07: 有九品。我見九品亦復何違。又今疏斷且
T1833_.43.0922c08: 隨一相。疏上下文皆以九品爲類説也　
T1833_.43.0922c09: 疏。無有染汚至方自在故者。必無欲染第九
T1833_.43.0922c10: 品在。能入根本起未至惑。要欲染盡入根
T1833_.43.0922c11: 本定。方容起彼未至惑也　
T1833_.43.0922c12: 疏。由是至亦不能起者。不能起彼未至定
T1833_.43.0922c13: 惑　問得本定已未至定惑爲實起不　
T1833_.43.0922c14: 答有兩釋。一許得起　若爾何故六十二。
T1833_.43.0922c15: 云下地諸法若生上地不現在前　答異地
T1833_.43.0922c16: 不爾。同地容起。未至亦是初禪攝故。又下
T1833_.43.0922c17: 地身得初根本起未至惑亦復無違　二
T1833_.43.0922c18: 不得起。無所須故。得勝捨劣故　若爾畢
T1833_.43.0922c19: 竟無有起義何用有爲　答如三無色得
T1833_.43.0922c20: 有見道無漏第八餘九地有。雖無起義地
T1833_.43.0922c21: 法得有。此亦應然。任情取捨。然多許起　
T1833_.43.0922c22: 疏。唯定非生煩惱等者。潤生時起名生煩惱。
T1833_.43.0922c23: 惑生彼地所起之者亦名生惑。非今所
T1833_.43.0922c24: 説。除此餘時但縁定起皆名定生。如遍常
T1833_.43.0922c25: 見因定後起名定煩惱。餘准此知　然疏説
T1833_.43.0922c26: 云。如遍常者。乍觀似證生煩惱也。理證
T1833_.43.0922c27: 定惑　
T1833_.43.0922c28: 論。諸有漏道雖不能伏分別惑等者　問下
T1833_.43.0922c29: 第九云。資糧･加行能伏分別。二位豈非有
T1833_.43.0923a01: 漏道耶　答後約菩薩。今據二乘･及外道
T1833_.43.0923a02: 等　有義二釋。初義同前。二云後據理觀。
T1833_.43.0923a03: 今依事觀。有漏六行名爲事觀。觀無我等
T1833_.43.0923a04: 名爲理觀。又分別惑有迷事者。世道亦伏。
T1833_.43.0923a05: 能障定故。論約迷理説不伏言。若不伏者
T1833_.43.0923a06: 倶生應然。倶迷事故。若見事惑見理惑引故
T1833_.43.0923a07: 不伏者。應修事惑修理惑引同彼不伏。又
T1833_.43.0923a08: 見事惑散亂麁動逾於倶生。障定應勝。何
T1833_.43.0923a09: 乃不伏。故知論中且據迷理言不伏也　
T1833_.43.0923a10: 祥曰。理恐未然。修惑爲例有相符失。故瑜
T1833_.43.0923a11: 伽論五十八云。若諸異生離欲界欲＊惑色界
T1833_.43.0923a12: 欲。但由修道無有見道。彼於欲界得離
T1833_.43.0923a13: 欲時。貪欲･瞋恚･及彼隨法隣近憍慢。若諸
T1833_.43.0923a14: 煩惱相應無明。不現行故皆説名斷。唯言
T1833_.43.0923a15: 貪等隣近之法異生斷之。不説見等隣近之
T1833_.43.0923a16: 法彼亦能斷。故知世道不能伏彼迷理所引
T1833_.43.0923a17: 所有事惑。不爾何意瑜伽不説。修道既然
T1833_.43.0923a18: 見惑定爾。豈不相符。然審詳諸　
T1833_.43.0923a19: 疏。今解亦斷等者。有義難云。未伏説斷。次
T1833_.43.0923a20: 第之人應於見道亦斷彼故。亦不可説先
T1833_.43.0923a21: 伏助伴。論説倶生微細難斷修道位方除。
T1833_.43.0923a22: 説見道除理將未可。由彼微細不障見故。
T1833_.43.0923a23: 而自救云。次第之人道依未至。由道劣故
T1833_.43.0923a24: 不能斷修。超越之人根本入故。云隨所伏
T1833_.43.0923a25: 皆能永斷　詳曰。若以未至而以釋難恐未
T1833_.43.0923a26: 除。次第不還能依未至斷修惑故。若云我
T1833_.43.0923a27: 依見道説者。菩薩見道依根本定亦應斷
T1833_.43.0923a28: 修。若云但據小聖説者。超初果人欲六
T1833_.43.0923a29: 品惑應不能除。依未至故。若云曾伏故能
T1833_.43.0923b01: 斷者。此即由伏･不伏有殊。何關根本･未至
T1833_.43.0923b02: 依別。由斯伴伏見斷何失。論云修除據次
T1833_.43.0923b03: 第者。然依定叙其理亦通。據伴以明而爲
T1833_.43.0923b04: 勝也。思可知矣　
T1833_.43.0923b05: 疏。若爾見惑至爲起不起者。義燈第六心相
T1833_.43.0923b06: 起中叙有兩釋。今觀瑜伽五十八文應許
T1833_.43.0923b07: 得起。故彼論云。由彼諸惑住此身中。從定
T1833_.43.0923b08: 起已有時現行。非生上者彼復現起　釋
T1833_.43.0923b09: 曰。彼前未斷見道之惑。身在下地而得起
T1833_.43.0923b10: 之。若生上已。下地見惑而不起也。准斯文
T1833_.43.0923b11: 意許起應善更思　
T1833_.43.0923b12: 論。生第四定中有中者。此即經文。大小乘論
T1833_.43.0923b13: 解之各別。大乘･經部許天中有轉生地獄。
T1833_.43.0923b14: 有宗不爾。故對法云。或時移轉者。謂於此
T1833_.43.0923b15: 位往餘生處強縁現前。如得第四靜慮起
T1833_.43.0923b16: 阿羅漢増上慢比丘。彼地中有生時。由謗
T1833_.43.0923b17: 解脱邪見故。轉生地獄　經部師者。婆沙
T1833_.43.0923b18: 論云。譬喩者説中有可轉。以一切業皆可
T1833_.43.0923b19: 轉故　有宗計者。如婆沙論六十九云。問若
T1833_.43.0923b20: 中有於界不轉。無聞苾芻事云何通。彼佛法
T1833_.43.0923b21: 中適出家已。修世俗定初靜慮時謂得初
T1833_.43.0923b22: 果。乃至第四謂得阿羅漢。起増上慢未得
T1833_.43.0923b23: 謂得。彼命終時第四靜慮中有現前。便作是
T1833_.43.0923b24: 念。一切繋縛我已永盡。應般涅槃更無生處。
T1833_.43.0923b25: 何縁有此中有現前。遂起邪見撥無解脱。
T1833_.43.0923b26: 由謗見力彼中有滅。無間地獄中有現前生
T1833_.43.0923b27: 無間獄。答住本有時有此移轉。非中有位。
T1833_.43.0923b28: 謂彼將死由業勢力。第四靜慮生相現前。故
T1833_.43.0923b29: 起邪見生無間獄。　
T1833_.43.0923c01: 論。而言生上不起下等者。按瑜伽論五十八
T1833_.43.0923c02: 云。諸煩惱纒未離自地煩惱欲者自地現
T1833_.43.0923c03: 起。已離欲者即不現起。若在下地上地諸
T1833_.43.0923c04: 纒亦得成就。非在上地得説成就下地諸
T1833_.43.0923c05: 纒　又六十二云。下地諸法若生上地不現
T1833_.43.0923c06: 在前。上地諸法若生下地。其離欲者或現在
T1833_.43.0923c07: 前。有違此文故論通也　問言多分者爲
T1833_.43.0923c08: 據時言。爲約惑數　答理該於二　問時
T1833_.43.0923c09: 即何然。若約惑説如何前言皆容現前。復
T1833_.43.0923c10: 幾不起　答起通見･修名爲皆也。起數増
T1833_.43.0923c11: 減略有三種。一云起三。謂邪見･貪･及倶無
T1833_.43.0923c12: 明。二云起六。如疏所明。三云起十。故論標
T1833_.43.0923c13: 云下地諸惑分別･倶生皆容現起　有義斷
T1833_.43.0923c14: 云。於第二説然更推求起五爲勝。除我見
T1833_.43.0923c15: 一。不見世間執他地法以爲我故。故分別
T1833_.43.0923c16: 見非縁他地。當生處色尚未起故。潤生之
T1833_.43.0923c17: 愛縁當生處増上果生。既唯迷事亦不可
T1833_.43.0923c18: 説與理惑倶　詳曰。潤生我見據總縁説。
T1833_.43.0923c19: 又此潤位非一刹那。理･事二惑前後間起。而
T1833_.43.0923c20: 言潤生迷増上果。據彼愛境正潤位説。理
T1833_.43.0923c21: 應無爽。樞要･燈中有此意也。故五･六釋取
T1833_.43.0923c22: 捨任情　
T1833_.43.0923c23: 論。下地煩惱亦縁上地等者。按瑜伽五十八
T1833_.43.0923c24: 云。如是所説十種煩惱。亦縁事轉。亦縁煩
T1833_.43.0923c25: 惱。下地煩惱能縁上地煩惱及事　六十二
T1833_.43.0923c26: 中五愛縁上。如樞要引　
T1833_.43.0923c27: 論。而有處言至或依別縁等者。按集論云。
T1833_.43.0923c28: 欲界煩惱除無明･見･疑。餘不能縁上地爲
T1833_.43.0923c29: 境。此無明等雖亦有能縁上地者。然彼不
T1833_.43.0924a01: 能親縁上地。雜集釋云。所言無明縁上地
T1833_.43.0924a02: 者。謂與見等相應。見者除薩迦耶見。不見
T1833_.43.0924a03: 世間縁他地諸法執爲我故。又瑜伽論五十
T1833_.43.0924a04: 八云。非上地惑能縁下地煩惱及事　
T1833_.43.0924a05: 疏。此中例邊同於我見必依起故者。以全常
T1833_.43.0924a06: 見得縁他地。例彼我見亦得縁他。無有
T1833_.43.0924a07: 邊見不依我見。邊見縁他。我見亦爾　
T1833_.43.0924a08: 疏。執欲界聞思昔所起等者。有義斷云。欲界
T1833_.43.0924a09: 聞･思既非三見及所起戒。如何二取説縁
T1833_.43.0924a10: 下地。故不縁者以之爲勝　詳曰。意説二
T1833_.43.0924a11: 取憶於下戒。因聞･思起所有二取名縁
T1833_.43.0924a12: 於下。不言聞･思即是二取所執見･戒。餘難
T1833_.43.0924a13: 如燈　
T1833_.43.0924a14: 論。分別起者唯見所斷等者。對法第四亦同
T1833_.43.0924a15: 於此。故彼論云。分別所起染汚見･疑･見處･
T1833_.43.0924a16: 疑處是見所斷　雜集釋曰。見處者謂諸見
T1833_.43.0924a17: 相應共有法･及種子。疑處亦爾　
T1833_.43.0924a18: 論。見所斷十實倶頓斷等者。按瑜伽論五十
T1833_.43.0924a19: 九云。見斷煩惱頓斷非漸。所以者何。由現
T1833_.43.0924a20: 觀智諦現觀故。能斷見道所斷煩惱。然此現
T1833_.43.0924a21: 觀與懷縁諦作意相應。是故三心頓斷一
T1833_.43.0924a22: 切迷苦諦等見斷煩惱　釋曰。總縁四諦
T1833_.43.0924a23: 共相作意名壞縁諦。遍縁諸諦作無我觀
T1833_.43.0924a24: 方能斷惑　問無分別智豈有縁總無我等
T1833_.43.0924a25: 行　答一釋如疏。又有釋云。據彼共相方
T1833_.43.0924a26: 便所引。名縁諸諦作無我觀。非眞見道有
T1833_.43.0924a27: 此行相　
T1833_.43.0924a28: 疏。如壞念住等者。壞猶雜也。身･受･心･法二
T1833_.43.0924a29: 三四合而以觀之名壞念住　
T1833_.43.0924b01: 疏。對法第七等者。按彼論云。又十煩惱皆
T1833_.43.0924b02: 迷苦･集起諸邪行。是彼因縁･所依處故。所
T1833_.43.0924b03: 以者何。苦･集二諦皆是十種煩惱因縁。又爲
T1833_.43.0924b04: 依處。是故一切迷此因縁･依處起諸邪行。
T1833_.43.0924b05: 又十煩惱皆迷滅･道起諸邪行。由此能生
T1833_.43.0924b06: 彼怖畏故。所以者何。由煩惱力樂著生
T1833_.43.0924b07: 死。於清淨法起懸崖想生大怖畏。又諸外
T1833_.43.0924b08: 道於滅･道諦妄起種種顛倒分別。是故十
T1833_.43.0924b09: 惑皆迷滅･道起諸邪行　
T1833_.43.0924b10: 疏。其煩惱起皆具此二縁者。因依･怖畏是二
T1833_.43.0924b11: 縁也　
T1833_.43.0924b12: 疏。答執彼下見眷屬戒等者。按五十八云。
T1833_.43.0924b13: 若於隨順此見諸法所受戒禁。取爲第一
T1833_.43.0924b14: 能得清淨解脱出離。是迷集諦戒禁取
T1833_.43.0924b15: 論。別謂別迷等者。有義問云。見修道惑百二
T1833_.43.0924b16: 十八依何者説。有云依別迷説。以總迷者
T1833_.43.0924b17: 體既是一。不可別配四諦異故。依麁相
T1833_.43.0924b18: 説。隨轉理門説身･邊見唯迷苦諦。委細説
T1833_.43.0924b19: 者亦迷三諦。雖不親迷。縁三諦惑爲我･
T1833_.43.0924b20: 我所及斷･常故　惑可。此依總迷者説。體
T1833_.43.0924b21: 雖是一。隨所迷境四諦亦殊故無有失。然
T1833_.43.0924b22: 疏説云唯依數總別縁而説此義不然。若
T1833_.43.0924b23: 別縁者其數亦別。其數總者縁亦非別。既
T1833_.43.0924b24: 無數總而別縁者。如何約此以明其數　又
T1833_.43.0924b25: 疏云。對法第七･瑜伽第八約總迷諦説十
T1833_.43.0924b26: 迷四。五十八約別迷諦。二唯迷苦。八通
T1833_.43.0924b27: 迷四。百二十八即是對法･瑜伽七八。如何
T1833_.43.0924b28: 乃言約別縁説有爾所數。故所立文自相
T1833_.43.0924b29: 違也　詳曰。若許別迷以爲正者。所言別
T1833_.43.0924c01: 迷爲據數總行別名別。爲約數行倶別名
T1833_.43.0924c02: 別。若數總行別即同疏明。一何取捨愛憎不
T1833_.43.0924c03: 等。若數行別百二十八數何得有。又何須
T1833_.43.0924c04: 云委細麁相。若言約總亦無失者。豈二三
T1833_.43.0924c05: 合縁非總耶。若是總者百二十八數亦増減。
T1833_.43.0924c06: 若非是總應在別收。即前別迷百二十八
T1833_.43.0924c07: 數還増減。進退有違。如何斷云別總無失。
T1833_.43.0924c08: 又若云別依十各各別縁諦説言。總約十
T1833_.43.0924c09: 通縁四諦。不據自餘總別説者。理亦不
T1833_.43.0924c10: 然。前解與疏竟有何別。後説其數但是假
T1833_.43.0924c11: 施。擯實取假未見其可　又彈疏説理亦
T1833_.43.0924c12: 未可。且諦各十十數豈非總。各縁自諦何
T1833_.43.0924c13: 非行別。故對法云。欲界見苦所斷具十煩
T1833_.43.0924c14: 惱如見苦所斷。集･滅･道所斷亦爾。此即明
T1833_.43.0924c15: 證。云何破言無有數總而別縁耶　又破
T1833_.43.0924c16: 會違亦不得意。云對法等約總迷者數總
T1833_.43.0924c17: 名總。五十八中據別迷者數別名別。以此
T1833_.43.0924c18: 而言矛楯焉有枉見披剝。餘義如燈　
T1833_.43.0924c19: 論。二取執彼等者。此等用縁三見等起。望
T1833_.43.0924c20: 苦･集理有所隔故名之爲疎。是重縁惑　
T1833_.43.0924c21: 疏。即餘四見及疑無法執等者。疑與四見我
T1833_.43.0924c22: 見不倶。汝云我見攝法執盡。即四見･疑便
T1833_.43.0924c23: 無法執。便無法執者便成大過。豈有煩惱
T1833_.43.0924c24: 不依法執而得起耶　
T1833_.43.0924c25: 疏。若除影外等者。有義今不依此。影外所
T1833_.43.0924c26: 枝未必同時。如先聞有過･未等名後方縁
T1833_.43.0924c27: 故。後後心生無名相故。又簡境等無有名
T1833_.43.0924c28: 故。設遠假名但可許説名増上縁。何成本
T1833_.43.0924c29: 質。倶時發影名爲質故。先心縁名隨名分
T1833_.43.0925a01: 別。後心縁義影像方生。能詮所詮全不相
T1833_.43.0925a02: 似。豈得説名爲後義質。故知影像亦有全
T1833_.43.0925a03: 無所杖之質。不爾便違前第一卷。説自心
T1833_.43.0925a04: 外蘊或有或無　詳曰。疏此問答意簡有宗。
T1833_.43.0925a05: 有宗心生無不杖質。縱縁空花龜毛兎角。
T1833_.43.0925a06: 亦以名等爲質生起。縱而以簡。由彼名
T1833_.43.0925a07: 等是能縁心近遠所託似於眞實故。云即
T1833_.43.0925a08: 無無本質者。非許名等同實塵等本質之
T1833_.43.0925a09: 體云無無者。何得乃以實質爲難　又能
T1833_.43.0925a10: 詮所詮全不相似等者。此亦不然。豈諸質･
T1833_.43.0925a11: 相皆相似耶。如礙･不礙･慮･不慮等而非一
T1833_.43.0925a12: 故。餘難准斯徳失可悉。無俟言矣　
T1833_.43.0925a13: 疏。今無漏縁中不得作後解者。漏無漏縁質
T1833_.43.0925a14: 影雙説。例事･無事不唯望質　
T1833_.43.0925a15: 疏。瑜伽云又十煩惱等者。五十八文　
T1833_.43.0925a16: 疏。滅道廣大佛法等者　分別滅道。縁安立
T1833_.43.0925a17: 諦　廣大佛法。縁非安立眞如爲境　
T1833_.43.0925a18: 疏。對法第五至同五十九初文者。有義疏説
T1833_.43.0925a19: 是同。今解有別。慢･見六同。貪･嗔二種五十
T1833_.43.0925a20: 九文從多分故唯名有事。對法盡理與見･
T1833_.43.0925a21: 慢倶亦名無事。然疑一種瑜伽盡理説通
T1833_.43.0925a22: 二種。對法既云與見･慢倶方名無事。疑非
T1833_.43.0925a23: 彼倶不通無事故理不盡。無明一種二論
T1833_.43.0925a24: 無違　詳曰。疏括諸文考量其理。理文順
T1833_.43.0925a25: 者云不相違。若文參差取旨以會。初五十九
T1833_.43.0925a26: 觀文有乖。以如前會。對法第五理亦有闕。
T1833_.43.0925a27: 談理同彼不盡名同。非據彼文一一同
T1833_.43.0925a28: 也。又如所斷理亦有餘。對法貪･嗔何得盡
T1833_.43.0925a29: 理。邪見･見･戒豈唯無事。言見相應並名無
T1833_.43.0925b01: 事。何非大過。太過失存理盡焉在。若言據
T1833_.43.0925b02: 見無事者説。若爾文濫何名盡理。以此而
T1833_.43.0925b03: 言疏無違也　
T1833_.43.0925b04: 論。彼親所縁雖皆有漏等者。按對法論第六
T1833_.43.0925b05: 説云。又縁滅･道諦諸煩惱。不能親縁滅･
T1833_.43.0925b06: 道爲境。由滅･道諦出世間智及後得智内
T1833_.43.0925b07: 所證故。唯由依彼妄起分別説爲所縁。分
T1833_.43.0925b08: 別所計境不離分別故　
T1833_.43.0925b09: 疏。與有事縁別不可爲例者。此有二意。一
T1833_.43.0925b10: 成有事縁第一釋。二成無漏必約影･質不
T1833_.43.0925b11: 可。以彼有事縁中初釋相例　問云何名
T1833_.43.0925b12: 別。答有事縁惑能所二縁而皆有漏有相順
T1833_.43.0925b13: 義。可直據質而以明之。無漏縁惑能所二
T1833_.43.0925b14: 縁唯違無順。故不唯質得此縁稱　
T1833_.43.0925b15: 論。縁自地至所起名境者。相･名･分別三名爲
T1833_.43.0925b16: 事。事依分別之所起故。依主受稱。滅･道
T1833_.43.0925b17: 等名依分別起。依主同前爲境可知。故瑜
T1833_.43.0925b18: 伽論五十八云。若縁苦･集事境所有諸漏。
T1833_.43.0925b19: 是縁邪分別所起事境。縁滅･道境及縁不
T1833_.43.0925b20: 同分界境所有諸漏。是縁自分別所起名
T1833_.43.0925b21: 境。何以故。非此煩惱能縁滅･道。亦不能能
T1833_.43.0925b22: 縁不同分界。非無所縁　釋曰。言不能
T1833_.43.0925b23: 縁。顯不相似。非無所縁。顯雖不似而託
T1833_.43.0925b24: 於名亦復縁之　
T1833_.43.0925b25: 論。唯是煩惱分位等流性等者。問各何分位
T1833_.43.0925b26: 是何等流　答按瑜伽論五十八云。諸隨煩
T1833_.43.0925b27: 惱當知皆是煩惱品類。且如放逸是一切煩
T1833_.43.0925b28: 惱品類。所以者何。於染愛時多生放逸。乃
T1833_.43.0925b29: 至疑時亦有放逸。貪著･慳吝･憍高･掉擧等
T1833_.43.0925c01: 皆貪品類。皆貪等流。忿･恨･惱･嫉･害等是嗔
T1833_.43.0925c02: 品類。是嗔等流。諂･誑是邪見品類見邪是
T1833_.43.0925c03: 等流。覆是誑品類。當知即彼品類等流。餘
T1833_.43.0925c04: 隨煩惱是癡品類。是癡等流　諸論不同如
T1833_.43.0925c05: 下隨文疏自會釋。故不重云　
T1833_.43.0925c06: 論。此二十種類別有三者。有義忿等十種唯
T1833_.43.0925c07: 意識倶名之爲小。無慚等二通六識故名
T1833_.43.0925c08: 之爲中。掉擧等八遍七識故説名爲大
T1833_.43.0925c09: 詳曰亦有斯理。然無所憑且依論釋
T1833_.43.0925c10: 論。能障不忿執杖爲業者。顯揚第一二十隨
T1833_.43.0925c11: 惑皆具五業。忿業五者能障無嗔爲業。乃
T1833_.43.0925c12: 至増長忿爲業　釋曰中間三業與本惑
T1833_.43.0925c13: 同故云乃至。餘准此知。後廢不言
T1833_.43.0925c14: 疏。此因不定亦不遍故者。異品闕彼遍無性
T1833_.43.0925c15: 也　
T1833_.43.0925c16: 論。雜事等至多隨煩惱故者。按瑜伽論五十
T1833_.43.0925c17: 八中而亦引云。若雜事中世尊前説諸隨煩
T1833_.43.0925c18: 惱廣説乃至。愁･歎･憂･苦隨擾惱等　又八十
T1833_.43.0925c19: 六云。貪煩惱異名者有十五種。嗔亦十五。癡
T1833_.43.0925c20: 有七種。具如彼列　
T1833_.43.0925c21: 論。謂隨煩惱名亦攝煩惱者。按對法第七
T1833_.43.0925c22: 云。隨煩惱者謂所有諸煩惱皆是隨煩惱。有
T1833_.43.0925c23: 隨煩惱非煩惱。謂除煩惱所餘染汚行蘊所
T1833_.43.0925c24: 攝一切心法。此復云何。謂除貪等六煩惱
T1833_.43.0925c25: 所餘染汚行蘊所攝忿等諸心法。又貪･嗔･癡
T1833_.43.0925c26: 名隨煩惱心法。由此隨煩惱隨惱於心。令
T1833_.43.0925c27: 不離染。令不解脱。令不斷障故。亦名隨
T1833_.43.0925c28: 煩惱　
T1833_.43.0925c29: 疏。趣向前行等者。按彼論云。謂受僧祇或
T1833_.43.0926a01: 復別人諸衣服等所有利養　或請僧祇及
T1833_.43.0926a02: 與別人皆名趣向。若諸苾芻於如是事最
T1833_.43.0926a03: 初前行故名趣向前行
T1833_.43.0926a04: 論。有義忿等四倶除樂者　問那落迦中方
T1833_.43.0926a05: 有苦受。彼何有慳云通四受　答傳有兩
T1833_.43.0926a06: 釋　一云彼雖無有財等。於自苦具亦有
T1833_.43.0926a07: 慳故　二云於自所知之法容有慳也
T1833_.43.0926a08: 曰初釋全非。誰於苦具見愛惜耶。第二理
T1833_.43.0926a09: 通。按大般若。菩薩於彼以三乘道化彼有
T1833_.43.0926a10: 情。明容聞法。故知於法慳亦何失　今復
T1833_.43.0926a11: 釋云。但言慳法得苦受倶。非言有苦皆
T1833_.43.0926a12: 有慳也　純苦鬼･畜苦得慳倶不違論旨｣
T1833_.43.0926a13: 疏。非言不共無明至惡惠倶者。不共無明既
T1833_.43.0926a14: 有不與惡見倶時。此無明位不正知等依
T1833_.43.0926a15: 何而立。由此故知。依無明立不正知等方
T1833_.43.0926a16: 名遍染
T1833_.43.0926a17: 疏。此無明聚餘法與此倶者。此遮外難。外難
T1833_.43.0926a18: 意云。不共無明惡惠不有豈唯獨一。故今答
T1833_.43.0926a19: 云。雖無惡惠與餘法倶。亦不唯已
T1833_.43.0926a20: 疏。即於無明假建立故者。此義如前第四論
T1833_.43.0926a21: 末八遍染中疏燈倶釋。尋之可明。此不復
T1833_.43.0926a22: 云
T1833_.43.0926a23: 論。梵於釋子起諂誑故者。按婆沙論百二十
T1833_.43.0926a24: 九引經説云。如佛昔在室羅筏城住誓多
T1833_.43.0926a25: 林。時有苾芻名曰馬勝。是阿羅漢。作是思
T1833_.43.0926a26: 惟。諸四大種當於何位盡滅無餘。煩惱繋
T1833_.43.0926a27: 縛爲欲知故入勝等持。即以定心於誓多
T1833_.43.0926a28: 林沒於四大王衆天出從定而起問彼天
T1833_.43.0926a29: 衆。諸四大種當於何位盡滅無餘等。答曰
T1833_.43.0926b01: 不知。如是欲界六欲天等展轉相推。乃至
T1833_.43.0926b02: 他化自在天所被復作推梵衆諸天。欲
T1833_.43.0926b03: 往梵世復入勝定復以定心自在宮沒梵
T1833_.43.0926b04: 衆天出從定而起還作上問。梵衆咸曰。我等
T1833_.43.0926b05: 不知復推大梵。馬勝尋問如前所問。彼大
T1833_.43.0926b06: 梵王處自梵衆忽被馬勝苾芻所問。梵王
T1833_.43.0926b07: 不知便矯亂答。我於此衆是大梵･自在･作
T1833_.43.0926b08: 者･化者･生者･養者･是一切父。故知有誑。作
T1833_.43.0926b09: 是語已引出衆外。諂言愧謝還令問佛。故
T1833_.43.0926b10: 知有誑
T1833_.43.0926b11: 論。然忿等十至方得生故者。有義別釋前十
T1833_.43.0926b12: 名爲有事。非是大門。疏説非也。下有漏等
T1833_.43.0926b13: 方第十三　詳曰。若非大門此屬何門。若
T1833_.43.0926b14: 云屬前前門但明迷諦親疎。門義全差何
T1833_.43.0926b15: 得屬彼　又有事等自是一義。文明有事自
T1833_.43.0926b16: 爲其門。竟違何理而見不許。不言後十。
T1833_.43.0926b17: 後十遍染･不善之心。隨彼所遍通事無事
T1833_.43.0926b18: 易故不説。縁有漏等既云准上而不作法。
T1833_.43.0926b19: 即當第二例餘門也　
T1833_.43.0926b20: 疏卷第七
T1833_.43.0926b21: 疏。次五字列名者。第一謂字列名所須。亦
T1833_.43.0926b22: 名列名　
T1833_.43.0926b23: 疏。是我惡邊作者。言我邊者顯自指己。然
T1833_.43.0926b24: 疏文倒。而應説云我邊惡作。有本云措今
T1833_.43.0926b25: 從錯字。故瑜伽論第十一云。又於應作･不
T1833_.43.0926b26: 應作事。隨其所應或已曾作。或未曾作心
T1833_.43.0926b27: 生追悔。云何我昔應作不作。非作返作
T1833_.43.0926b28: 論。如餘蓋纒者。所言蓋者按對法第七云。
T1833_.43.0926b29: 能令善品不得顯了是蓋義。覆蔽其心障
T1833_.43.0926c01: 諸善品令不轉故　問於何等位障諸善
T1833_.43.0926c02: 法　答於樂出家位･覺正行位･止擧捨
T1833_.43.0926c03: 位。謂於樂出家時貪欲蓋爲障。希求受用
T1833_.43.0926c04: 外境界門。於彼不欣樂故　於覺正行時
T1833_.43.0926c05: 瞋恚蓋爲障。於所犯學處同梵行者正發覺
T1833_.43.0926c06: 時由心瞋恚不正學故　於止擧兩位惛
T1833_.43.0926c07: 沈･睡眠･掉擧･惡作蓋爲障。如前所説能引
T1833_.43.0926c08: 沈沒及散亂故。於捨位疑蓋爲障。遠離決
T1833_.43.0926c09: 定不能捨故　疏中所辨言中少別意同
T1833_.43.0926c10: 於此　問惛沈等四合爲二蓋其意云何
T1833_.43.0926c11: 答惛沈･睡眠行相相似。睡眠復爲惛沈近縁
T1833_.43.0926c12: 生諸煩惱故合爲蓋。故瑜伽論第十一云。
T1833_.43.0926c13: 無堪任性名惛沈。惛昧心極略性名睡眠。由
T1833_.43.0926c14: 此惛沈生諸煩惱隨煩惱時。無餘近縁如
T1833_.43.0926c15: 睡眠者。掉擧･惡作所起處等。設處不等由
T1833_.43.0926c16: 掉諠動･惡作憂變相相似故合立一蓋。即瑜
T1833_.43.0926c17: 伽云。掉擧･惡作倶因親屬尋思國等昔所經
T1833_.43.0926c18: 事而起之也。故總結云。由前掉擧與此惡
T1833_.43.0926c19: 作處所等故合説一蓋。處所不等然如彼
T1833_.43.0926c20: 相騰躍諠動。今此亦是憂變之相。是故與彼
T1833_.43.0926c21: 雜説一蓋　問止･擧･捨行相云何耶　答按
T1833_.43.0926c22: 大論七十七云。若心掉擧或恐掉擧時諸可
T1833_.43.0926c23: 厭法作意。及彼無間心作意是名止相。若心
T1833_.43.0926c24: 沈沒或恐沈沒時諸可欣法作意。及彼心相
T1833_.43.0926c25: 作意是名擧相。若於一向止道或於一向
T1833_.43.0926c26: 觀道或雙運轉道二隨煩惱所染汚時。諸無
T1833_.43.0926c27: 功用作意及心任運轉中所有作意是名捨
T1833_.43.0926c28: 相
T1833_.43.0926c29: 論。説隨煩惱及癡分故者。按瑜伽論五十五
T1833_.43.0927a01: 云。隨煩惱自性者。謂忿至惡作･睡眠･尋伺
T1833_.43.0927a02: 　又云。睡眠･惡作是癡分故皆世俗有　
T1833_.43.0927a03: 論。非思惠想纒彼性故者。具如疏辨。有義復
T1833_.43.0927a04: 云。或彼睡眠皆應説云染不染中隨一攝故。
T1833_.43.0927a05: 若説前因自隨一不成。自説非是思惠想
T1833_.43.0927a06: 故。若説後因有法爲因違理門故　詳曰。
T1833_.43.0927a07: 觀疏染淨前後二因實無過矣。且前有法不
T1833_.43.0927a08: 言思惠直云睡眠。可如所責。前既標云
T1833_.43.0927a09: 染思惠已後因牒彼。何有過乎　又若後因
T1833_.43.0927a10: 全取有法可違理門。今者有法與因増減
T1833_.43.0927a11: 全有不同何有違論。若如所立染非染因
T1833_.43.0927a12: 乃非論意。如疏所明理通文順。又睡及眠
T1833_.43.0927a13: 皆有染淨。染淨別開便成四量。疏合言二
T1833_.43.0927a14: 疏名不已及如涅槃等者。若但云境無非
T1833_.43.0927a15: 境者。言縁名境名境便局。以名不及如
T1833_.43.0927a16: 涅槃等。今云意境意境乃寛。以意内證眞
T1833_.43.0927a17: 如等故　
T1833_.43.0927a18: 論。此二倶以至義類別故者。問對法第一云。
T1833_.43.0927a19: 尋依思依惠者。於推度･不推度位。如其次
T1833_.43.0927a20: 第追求行相意言分別。伺依思依惠者。於
T1833_.43.0927a21: 推度･不推度位。如其次第伺察行相意言分
T1833_.43.0927a22: 別。如是二種安･不安住所依爲業。今言深
T1833_.43.0927a23: 推不深推者豈不相違　答會如疏･燈　
T1833_.43.0927a24: 疏。所對別故者。尋･伺約彼假實相對。悔･眠
T1833_.43.0927a25: 據於眞俗相形。故雖總假立名有別　
T1833_.43.0927a26: 疏。但所對別至一切定假者。雖實有體。非
T1833_.43.0927a27: 勝義故得世俗名　
T1833_.43.0927a28: 論。依於尋伺有染離染等者。此同瑜伽第四
T1833_.43.0927a29: 所説。按彼論云。此中欲界及色界初靜慮。
T1833_.43.0927b01: 除靜慮中間。若定若生名有尋有伺地。即靜
T1833_.43.0927b02: 慮中間若定若生名無尋唯伺地。隨一有情
T1833_.43.0927b03: 由修此故得爲大梵。從第二靜慮餘有色
T1833_.43.0927b04: 界及無色界全名無尋無伺地。此中由離
T1833_.43.0927b05: 尋･伺欲道理説名無尋無伺地。不由不現
T1833_.43.0927b06: 行故。所以者何。未離欲界欲者。由教導作
T1833_.43.0927b07: 意差別故。於一時間亦有無尋無伺意現
T1833_.43.0927b08: 行。已離尋･伺欲者亦有尋･伺現行。如出
T1833_.43.0927b09: 彼定及生彼者。若無漏界有爲定所攝初靜
T1833_.43.0927b10: 慮。亦名有尋有伺地。依尋･伺處法縁眞如
T1833_.43.0927b11: 爲境。入此定故不由分別現行故。餘如
T1833_.43.0927b12: 前説　
T1833_.43.0927b13: 論。論説五識有尋伺故者。即瑜伽論五十六
T1833_.43.0927b14: 也。彼有問答。問辭疏引。答文今引云。由有
T1833_.43.0927b15: 尋有伺諸識種子隨逐無尋無伺三摩地故。
T1833_.43.0927b16: 從彼起已此得現前。又此起已識現行時。復
T1833_.43.0927b17: 爲無尋無伺三摩地種子之所隨逐。是故此
T1833_.43.0927b18: 地非是一向無尋無伺。由彼有情於諸尋･
T1833_.43.0927b19: 伺以性離欲而離欲故。彼地雖名無尋無
T1833_.43.0927b20: 伺。此復現行亦無過失。准斯問答五識故
T1833_.43.0927b21: 得有尋･伺也　
T1833_.43.0927b22: 疏。雖無自性至亦有尋伺者。雖復無文説
T1833_.43.0927b23: 彼自性即是尋伺。然對法論説彼自性即是
T1833_.43.0927b24: 有相。有相瑜伽説是尋･伺。以此展轉而談
T1833_.43.0927b25: 之者。故知五識有尋･伺矣　
T1833_.43.0927b26: 論。顯多由彼起。疏有二解。有義彈彼第二
T1833_.43.0927b27: 解云。疏説生上必尋･伺引方能起下眼等
T1833_.43.0927b28: 識者。豈起五識要下意引生。在下地尚用
T1833_.43.0927b29: 上定能引五識。如何生上要起下界尋･伺
T1833_.43.0927c01: 識引。未必盡理。然將起上諸地意識能引
T1833_.43.0927c02: 下眼識等爲勝。如大菩薩豈不能以上諸
T1833_.43.0927c03: 地心引下五識起。故五十六云從無尋伺
T1833_.43.0927c04: 三摩地起已此得現前。不言更起下地心
T1833_.43.0927c05: 故。此論且依前後引生説。從定起此得現
T1833_.43.0927c06: 前。理實八地已去菩薩於諸地心具五識
T1833_.43.0927c07: 故。故多由言亦在生上而起下者　詳曰。
T1833_.43.0927c08: 若許上意引下眼等。二定上意尋･伺不有。
T1833_.43.0927c09: 如何得云顯多由起。又五十六不云出定
T1833_.43.0927c10: 更起下心。便證上心引下識者。此第二師
T1833_.43.0927c11: 而據何理云多由起。若云下地多由起者。
T1833_.43.0927c12: 此不爲救。本通於上不會下界。若云但
T1833_.43.0927c13: 遮疏云必定不障有時下識引者。若爾云
T1833_.43.0927c14: 何引五十六不起下心以之爲證。本會彼
T1833_.43.0927c15: 文云多由起。既以彼證不由下引。云何而
T1833_.43.0927c16: 能會彼文耶。復更何時而由起乎。設言餘
T1833_.43.0927c17: 時無異因故。又云生下當用上定引五
T1833_.43.0927c18: 識者。引何五識。若引上地。便爲自害返
T1833_.43.0927c19: 證他義。若引下識。下識自地串習可然。上
T1833_.43.0927c20: 身引下地既不同。何得相例。又菩薩例例
T1833_.43.0927c21: 亦未可法理合。然起下何過。豈起下識失
T1833_.43.0927c22: 自在義。如來事智不親證理。豈失如來遍
T1833_.43.0927c23: 智義乎。又疏且對所諍以明不言一切。未
T1833_.43.0927c24: 可即以菩薩爲例　
T1833_.43.0927c25: 疏。此違定中聞聲等者。詳曰。深蜜據散多分
T1833_.43.0927c26: 而説。故亦無違　
T1833_.43.0927c27: 論。悔但容與無明相應者　問此倶無明應
T1833_.43.0927c28: 唯不共。不共迷理。此迷不迷。答設爾何違
T1833_.43.0927c29: 　二倶有失。若不迷者何名相應。所縁異
T1833_.43.0928a01: 故。若言迷者而因邪見之所引生。親義焉
T1833_.43.0928a02: 在　答傳有三釋。一云但言不共有親迷
T1833_.43.0928a03: 理。非皆親迷。二云雖邪見力之所引生。不
T1833_.43.0928a04: 縁見起故亦親迷。三云悔倶無明亦是非主。
T1833_.43.0928a05: 由此染悔非親迷攝　有義斷云。然悔親迷
T1833_.43.0928a06: 其理難見。故説不共有非親迷。雖違論
T1833_.43.0928a07: 文理相順也　詳曰。夫染悔者悔修於善悔
T1833_.43.0928a08: 不作惡。此豈非迷苦諦理耶。雖復邪見
T1833_.43.0928a09: 前後引生。不縁爲境。親迷何失。無文遮故｣
T1833_.43.0928a10: 論。聞思位中有悔眠故者　問眠無五識何
T1833_.43.0928a11: 得有聞　答有二釋。一云縁所受境聞説
T1833_.43.0928a12: 法等亦得名聞。二云眠但有思。文中總擧
T1833_.43.0928a13: 非顯眠位得名聞也。今取前釋　
T1833_.43.0928a14: 論。亦非如憂深求解脱故者。憂求解脱是無
T1833_.43.0928a15: 漏根。故通不斷。故對法論第十云。未知根者
T1833_.43.0928a16: 謂信等五意･喜･樂･憂･捨。已知根體數亦同
T1833_.43.0928a17: 之　
T1833_.43.0928a18: 論。若已斷故非所斷攝者　問不還斷眠。何
T1833_.43.0928a19: 故唯言無學斷已名非所斷　答不還能縁
T1833_.43.0928a20: 縛未盡故不同無學　
T1833_.43.0928a21: 論。説正思惟至尋求等故者。按顯揚第二説
T1833_.43.0928a22: 爲無漏及爲尋也。即彼論云。二正思惟謂
T1833_.43.0928a23: 依正見･與彼倶行離欲思惟･無恚思惟･無
T1833_.43.0928a24: 害思惟。於修道中相續作意思惟諸諦。與
T1833_.43.0928a25: 無漏作意相應令心趣入･極趣入･尋求･極
T1833_.43.0928a26: 尋求　釋曰。趣猶向也。入是解也。尋謂推尋。
T1833_.43.0928a27: 此趣･尋等各有勝劣故有極言。餘文可悉｣
T1833_.43.0928a28: 問伺何不入八道支耶　答未見大乘所
T1833_.43.0928a29: 明之文。且依有宗。婆沙論九十九云。伺無
T1833_.43.0928b01: 彼相是故不立。復次菩提分法行相猛利。伺
T1833_.43.0928b02: 用微劣是故不立。復次伺用爲尋所覆損
T1833_.43.0928b03: 故。於策正見尋用偏増。故伺不立菩提分
T1833_.43.0928b04: 法　有義顯揚論云尋求･極尋求此即是尋。
T1833_.43.0928b05: 趣入･極趣入此即是伺。二種總名正思惟支。
T1833_.43.0928b06: 與小乘別故亦無失。又瑜伽二十九云。由
T1833_.43.0928b07: 此正見増上力故。所起出離無恚･無害分別
T1833_.43.0928b08: 思惟名正思惟。若心趣入諸所尋伺。彼
T1833_.43.0928b09: 唯尋思如是相状所有尋＊伺。若心趣入諸
T1833_.43.0928b10: 所言論　
T1833_.43.0928b11: 論。又説彼是言説因者。對法論云。正思惟者
T1833_.43.0928b12: 是悔示他支。如其所證方便安立發語
T1833_.43.0928b13: 言故。即瑜伽云。若心趣入諸所言論亦言
T1833_.43.0928b14: 説因　
T1833_.43.0928b15: 疏。十地第一至尋無漏者　問彼論無有正
T1833_.43.0928b16: 思惟言。據何説有　答彼論牒頌淨覺人者。
T1833_.43.0928b17: 依梵論本云思惟也。疏依梵文故無有
T1833_.43.0928b18: 失　問經云思惟云何即證尋成無漏
T1833_.43.0928b19: 答言思惟者八道支一。體即是尋。故得爲
T1833_.43.0928b20: 證。又解脱月諸菩薩衆。請金剛藏釋十地
T1833_.43.0928b21: 義。准十地經歎菩薩徳。金剛藏等八地上
T1833_.43.0928b22: 位。上位意識唯是無漏。解脱月等歎云淨覺。
T1833_.43.0928b23: 淨覺明知體非有漏　
T1833_.43.0928b24: 疏。問既引十地至語言因故者。此難意云。言
T1833_.43.0928b25: 思惟者是本經頌。論家釋云。何故唯歎淨
T1833_.43.0928b26: 覺。淨覺是言説因故。覺名覺觀。是口言行。
T1833_.43.0928b27: 准其論文亦得爲證。何故不引　
T1833_.43.0928b28: 疏。故引不同彼但應云淨思惟者。顯今論家
T1833_.43.0928b29: 但引本經不引論釋。不引論意具辨如燈
T1833_.43.0928c01: 　問若引本經經頌不云正思惟者是語言
T1833_.43.0928c02: 因。何得引之證是説因　答文雖不言理
T1833_.43.0928c03: 必可故。故經頌云。何故淨覺人念智功徳具。
T1833_.43.0928c04: 説諸上妙地有力不解釋。既云淨覺説上
T1833_.43.0928c05: 妙地今何不釋。明知淨覺即是説因。不爾
T1833_.43.0928c06: 如何叙有淨覺責不釋耶　詳曰。觀文察
T1833_.43.0928c07: 理兼論無傷。何所以者。且覺觀言。若梵本
T1833_.43.0928c08: 有。即不應責譯主加増。若梵本無。想唯識
T1833_.43.0928c09: 師不引此謬。取彼正論思惟之言。通證因
T1833_.43.0928c10: 果言説之由竟有何失。論説説因甚明著
T1833_.43.0928c11: 故。更思　
T1833_.43.0928c12: 論。後得智至必假尋伺者。問根本智中有尋･
T1833_.43.0928c13: 伺耶　答無。故瑜伽論七十三云。問若思惟
T1833_.43.0928c14: 眞如即觀眞如耶。設觀眞如即思惟眞如
T1833_.43.0928c15: 耶。答應作四句。有思惟眞如非觀眞如。
T1833_.43.0928c16: 謂以分別所攝如理作意思惟眞如。但見
T1833_.43.0928c17: 眞如相不見實眞如。乃至未至正通達位。
T1833_.43.0928c18: 及通達後作意思惟安立眞如。有觀眞如非
T1833_.43.0928c19: 思惟眞如。謂通達眞如時由勝義故思惟
T1833_.43.0928c20: 其相。有思惟眞如亦觀眞如。謂通達後相
T1833_.43.0928c21: 續思惟非安立眞如。有不思惟眞如亦不
T1833_.43.0928c22: 觀眞如。謂離如理所引作意思惟諸相
T1833_.43.0928c23: 釋曰。其第二句即根本智。言非思惟。明無
T1833_.43.0928c24: 尋･伺　若爾云何言由勝義思惟其相
T1833_.43.0928c25: 答不同加行･後得智等云非思惟。然親證
T1833_.43.0928c26: 眞言由勝義名思惟其相。思惟乃是能縁
T1833_.43.0928c27: 異名　亦如出世末那之名。非染意故不
T1833_.43.0928c28: 名思量。無漏正思亦名爲意
T1833_.43.0928c29: 成唯識論演祕卷第五終
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