INBUDS
成唯識論本文抄 (No. 2262_ ) in Vol. 65
![[First]](first.gif)
![[Prev+100]](10first.gif)
![[Prev]](prev.gif)
470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 ![[Next]](next.gif)
![[Next+100]](10next.gif)
![[Last]](last.gif)
[行番号:有/無] [返り点:有/無] [CITE]
T2262_.65.0472a01: 文答定障於事觀等者。謂此答意顯。其以事
T2262_.65.0472a02: 觀亦斷定障故。故有伏得者。斷既云有伏得
T2262_.65.0472a03: 故。故知是唯伏定障。而不能伏惑障。是唯定
T2262_.65.0472a04: 障故。不分二種。其唯以理觀之理觀智斷煩
T2262_.65.0472a05: 惱障故。或有者唯斷惑障。而不能斷定障。如
T2262_.65.0472a06: 惠解脱。或有者並斷惑障定障。如倶解脱等。
T2262_.65.0472a07: 其約實斷而既分惠倶解脱。故分定障惑障
T2262_.65.0472a08: 言也。金剛般若疏上云。然煩惱障通理事兩
T2262_.65.0472a09: 觀以欣上厭下伏故。所知障唯理觀伏。可知
T2262_.65.0472a10: 也
T2262_.65.0472a11: 金剛般若疏上云。然煩惱障通理事兩觀。以
T2262_.65.0472a13:
T2262_.65.0472a14:
T2262_.65.0472a15:論第二卷本文抄八目次
T2262_.65.0472a16:
T2262_.65.0472a17: 法執段
T2262_.65.0472a18: 我唯總執
T2262_.65.0472a19: 大乘無超地
T2262_.65.0472a20: 相應不相應
T2262_.65.0472a21: 猛赤段
T2262_.65.0472a22: 故今但難
T2262_.65.0472a23: 雖作青解
T2262_.65.0472a24: 三能變段
T2262_.65.0472a25: 異熟能變
T2262_.65.0472a26: 佛此亦縁
T2262_.65.0472a27: 不麁了故
T2262_.65.0472a28: 初能變段
T2262_.65.0472a29: 能藏所藏
T2262_.65.0472b01: 攝論因相
T2262_.65.0472b02: 因相廣釋段
T2262_.65.0472b03: 因相頼耶業種
T2262_.65.0472b04: 從余相分
T2262_.65.0472b05:
T2262_.65.0472b06:
T2262_.65.0472b07: 論第二卷本文抄八
T2262_.65.0472b08:
T2262_.65.0472b09: 法執倶生分別段
T2262_.65.0472b10: 問。我法二執倶可縁蘊處界三科 兩
T2262_.65.0472b11: 方
T2262_.65.0472b12: 問。倶生我執可有別縁五蘊之義耶。進
T2262_.65.0472b14: 問。付我執所縁且可有執佛性爲我之
T2262_.65.0472b15: 義耶 兩方
T2262_.65.0472b16: 論云。倶生法執無始時來○此復有二○二
T2262_.65.0472b17: 有間斷。在第六識縁識所變蘊處界相。或總
T2262_.65.0472b19: 疏云○然我本相即唯言蘊。其法本相言界
T2262_.65.0472b20: 處者。我作用義。故説言蘊。無爲無用。計爲我
T2262_.65.0472b21: 少。故不説處界。然説我爲一及常者亦説有。
T2262_.65.0472b22: 於作受之用。其法不然。但計有體即計爲法。
T2262_.65.0472b23: 故計於法亦依處界。處界即是眞如擇滅等。
T2262_.65.0472b24: 不了此界處而執有法故。下准此知。又縁識
T2262_.65.0472b25: 所變諸蘊處界。起自心相。執爲實法。同前我
T2262_.65.0472b26: 中二解。然涅槃經。外道以佛性爲我。此不相
T2262_.65.0472b27: 似。非我相故。無作用故。但名縁蘊法可與同。
T2262_.65.0472b28: 佛性不失法自體故。故於我中唯言縁蘊。雖
T2262_.65.0472b29: 無作用。縁有小功能故。法體不然。故通界處。
T2262_.65.0472c01: 又依於本質與相分。相似不相似合説。我中
T2262_.65.0472c02: 應言處界。故計佛性爲我。若但依相似法爲
T2262_.65.0472c03: 論。法中應但言蘊。以親所取與本質眞如不
T2262_.65.0472c04: 相似故。以前准後。前加處界。以後准前。應除
T2262_.65.0472c05: 界處。以親相分唯有漏故。我執加取字。後依
T2262_.65.0472c06: 本質有無漏故。故減取字。又我唯總執故縁
T2262_.65.0472c08: 祕云。疏又我唯總執等者。執總聚法以爲我
T2262_.65.0472c09: 也。問。別計五蘊亦爲其我。何得名總。答。雖
T2262_.65.0472c10: 別計蘊。亦得總名。且如色蘊。含根境等。不同
T2262_.65.0472c11: 處界。名總無失。有云。且擧總執。據實有別。
T2262_.65.0472c12: 詳曰。此非善釋。失疏本意。若一一蘊皆別別
T2262_.65.0472c15: 蘊。答。法執通無爲。得縁處界。我縁有爲。不
T2262_.65.0472c16: 得通界處。又我執多一常。不縁於界處。法執
T2262_.65.0472c17: 非一常。故通界處。又解。依影略説。此解爲
T2262_.65.0472c18: 正。辨中邊論説蘊處界。皆爲破我。故知我執
T2262_.65.0472c19: 通縁三科。此縁蘊等據佛法談。外道不立蘊
T2262_.65.0472c21: 論第一。疏一末等。如第一卷抄執佛性爲我
T2262_.65.0472c23: 論第八云。謂所妄執蘊處界等若法若我自
T2262_.65.0472c24: 性差別。此所妄執自性差別。總名遍計所執
T2262_.65.0472c26: 問。十地菩薩可有超地之義耶
T2262_.65.0472c27: 燈云。問。斷第六識倶生法執。有於漸頓次及
T2262_.65.0472c28: 超否。答。唯漸斷次第不超。無頓得果及超地
T2262_.65.0472c29: 故。若爾。何故二乘斷惑障。先伏後成超菩薩
T2262_.65.0473a01: 斷所知。後超先亦伏。答。二乘得果易。先伏後
T2262_.65.0473a02: 成超。大乘證地難。無超可得伏。問。大乘難得
T2262_.65.0473a03: 果。唯次不言超。飼虎及掩泥。如何説超劫。
T2262_.65.0473a04: 答。大乘無超地。據此不言超。由精進促生。何
T2262_.65.0473a07: 議功徳力者。善男子善女人○即於是身得
T2262_.65.0473a08: 無生法忍。生死煩惱一時斷壞。昇於菩薩第
T2262_.65.0473a11: 云。持經功徳不思議力。又解。凡身即得初地。
T2262_.65.0473a12: 初地即是變易生死○由依此義故作是言○
T2262_.65.0473a13: 得法雲地。准此應知。或可別時意故作如是
T2262_.65.0473a15: 千手經云。我於是時始住初地。一聞此呪故
T2262_.65.0473a18: 剛心。初得不退。説爲始住。一聞此呪超第八
T2262_.65.0473a19: 地者。通達位中名第八地。從七方便入見道
T2262_.65.0473a22: 音菩薩。在初地一聞神呪超第八地。釋迦菩
T2262_.65.0473a23: 薩超於彌勒菩薩四十劫者。位在何劫。釋此
T2262_.65.0473a24: 義者。稍有數家義。超於十住第八住也。此釋
T2262_.65.0473a27: 大般若三百六十九云。謂諸菩薩從初發心
T2262_.65.0473a28: 勇猛正勤修行布施○般若波羅蜜多。以勝
T2262_.65.0473a29: 智見超過八地。何等爲八。謂淨觀地･種姓地･
T2262_.65.0473b01: 第八地･見地･薄地･離欲地･已辨地･獨覺地
T2262_.65.0473b03: 子島大般若抄云。以此超過義。可釋一聞此
T2262_.65.0473b05: 理趣分云○若有得聞此一切法甚深微妙般
T2262_.65.0473b06: 若理趣清淨法門深信受者。乃至當坐妙菩
T2262_.65.0473b07: 提座○當經十六大菩薩生。定得如來執金
T2262_.65.0473b10: 六劫。金剛性者。謂眞如性○經十六劫得此
T2262_.65.0473b11: 眞性故。由於此經。行前法行。能超生死。不經
T2262_.65.0473b12: 僧祇經十六劫。便入初地。以經所明實相之
T2262_.65.0473b13: 理有大神驗。聞此法等故。超生死無邊劫量。
T2262_.65.0473b16: 問。義燈中。付出小乘余部心心所縁境
T2262_.65.0473b17: 義。且化地部意。可許縁前後念心心所
T2262_.65.0473b19: 相應不相應惠倶時並起。相應惠縁不
T2262_.65.0473b21: 偏縁倶有法。是以本疏中。彼部意不縁
T2262_.65.0473b23: 問。化地部意。述心心所法縁倶有法之
T2262_.65.0473b24: 義。相應惠知不相應法。不相應惠縁相
T2262_.65.0473b26: 應四蘊。與此四蘊倶惠。縁倶起不相應
T2262_.65.0473b27: 蘊。不相應者。色蘊及前後四蘊。此倶惠
T2262_.65.0473b29: 燈云。婆娑復云。或復有執。心心所法能了倶
T2262_.65.0473c01: 有。如化地部。彼作是説。惠有二種。倶時而
T2262_.65.0473c02: 生。一相應。二不相應。相應惠知不相應者。不
T2262_.65.0473c03: 相應惠知相應者。倶舍法師釋云。言相應者。
T2262_.65.0473c04: 與同時起心聚相應。不相應者。即前後念。不
T2262_.65.0473c05: 與同時心聚相應。此之二惠更互相知。今猶
T2262_.65.0473c06: 未了縁倶有法言。及西方師義待後撿文。今
T2262_.65.0473c07: 又釋云。言相應者即四蘊。不相應者即是色
T2262_.65.0473c08: 蘊。及前後四蘊。與四蘊倶。不縁自相應能縁
T2262_.65.0473c09: 倶起不相應蘊。名了倶有。智相應蘊前後智
T2262_.65.0473c10: 知。前後起智。即是不與此智相應。能知此智
T2262_.65.0473c12: 疏云。化地部説。縁共有法。西方師説惠倶五
T2262_.65.0473c13: 蘊名倶有法。五識依色根。倶有身中色等是
T2262_.65.0473c14: 根種類。故能縁之。意識唯依無間意。所依非
T2262_.65.0473c16: 祕云。疏化地部説縁共有法者。按婆娑第九
T2262_.65.0473c17: 云。或復有執○不相應知相應詳曰。釋相應
T2262_.65.0473c18: 等。具辨如燈○有部破云。問。何縁不知倶有
T2262_.65.0473c19: 説法。答。極相近故○疏西方説惠倶五蘊等
T2262_.65.0473c20: 者。按婆娑第九云。西方諸師作如是説。與惠
T2262_.65.0473c21: 倶生諸蘊相續自身攝者。是倶有法。有部難
T2262_.65.0473c22: 云。若爾。眼識應不能縁取自身諸色。余識亦
T2262_.65.0473c23: 爾。彼作是説。五識能取自身中境。意識不能。
T2262_.65.0473c24: 有部難云。若爾。意識應不能取一切境界。便
T2262_.65.0473c25: 爲非理。有部自云。此隨轉色及此隨轉不相
T2262_.65.0473c27: 義蘊云。疏化地部説依由有法者。唯婆娑説
T2262_.65.0473c28: ○彼説意説。與此念四蘊同時而起。名相應。
T2262_.65.0473c29: 前後念五蘊及此念色蘊。名不相應。以此念
T2262_.65.0474a01: 四蘊能縁前後五蘊并同時色故。名相應知
T2262_.65.0474a02: 不相應。以前後四蘊能縁此念四蘊故。名不
T2262_.65.0474a03: 相應如相應。今言縁共有法者。彼部意説。四
T2262_.65.0474a04: 蘊心心所法能縁倶時色也。西方師説惠倶
T2262_.65.0474a05: 五蘊等者。化地部大乘相似。言五識依色根
T2262_.65.0474a07: 別抄云。如大婆娑○解云。彼部意云。彼惠有
T2262_.65.0474a08: 二。相應者。而諸心心所相應而生。不相應者。
T2262_.65.0474a09: 獨頭而生。謂二種惠皆不自知。由此二種更
T2262_.65.0474a11: 婆娑論第九云。或有執。心心所法能了自性。
T2262_.65.0474a12: 如大衆部○或復有執。心心所能了相應。如
T2262_.65.0474a13: 法密部○或復有執。心心所法能了倶有。如
T2262_.65.0474a14: 化地部。彼作是説。惠有二種倶時而生。一相
T2262_.65.0474a15: 應。二不相應。相應惠知不相應者。不相應惠
T2262_.65.0474a16: 知相應者。或復有執。補特伽羅能了諸法。如
T2262_.65.0474a18: 抄云論化地説。惠有二種等者。此即師意説。
T2262_.65.0474a19: 二惠一時倶生。雖一時倶生。不與心等相應。
T2262_.65.0474a20: 不與心相應。相應惠知不相應。不相應知相
T2262_.65.0474a21: 應。問。但知不相應惠耶。解云。與心相應惠知
T2262_.65.0474a22: 不相應時。亦知心王。爲受想等。唯不知自相
T2262_.65.0474a24: 問。大圓鏡智可縁自相應心心所耶
T2262_.65.0474a25: 論。疏。祕。要
T2262_.65.0474a26: 如第八卷抄之
T2262_.65.0474a27: 猛赤段
T2262_.65.0474a28: 問。論中述外人難云。我法若無。依何假
T2262_.65.0474b01: 答。但難聖教我法也 付之
T2262_.65.0474b02: 論云。有作是難。若無離識實我法者。假亦應
T2262_.65.0474b04: 疏云。此吠世師難也○初總申難意。次申理
T2262_.65.0474b05: 喩。後結成難。此爲初也。如上所言。無實我
T2262_.65.0474b06: 法。世間聖教仍説有假。依何假説。不可假説
T2262_.65.0474b08: 論云。我法若無。依何假説。無假説故。似亦不
T2262_.65.0474b10: 疏云。此結成難○今無心外我法眞事。眞事
T2262_.65.0474b11: 既無故。所説假依何得有。無所説義假法故。
T2262_.65.0474b12: 其體似法亦不成。似無依故。即義依體假。又
T2262_.65.0474b13: 所變之似既無。能説之假既無。所變之似不
T2262_.65.0474b14: 有。即有體強設假。此似既無。如何説心似外
T2262_.65.0474b15: 境轉。外境無故。心何所似。誰似於誰。誰爲能
T2262_.65.0474b16: 似。是彼難。世間我法標宗説無故。今但難聖
T2262_.65.0474b18: 祕云。疏世間我法標宗説無者。論主標宗無
T2262_.65.0474b20: 要云。我法若無依何假説者。所似既無。説誰
T2262_.65.0474b21: 爲能似。能似假説無故。共法之似亦不成。不
T2262_.65.0474b22: 得別解義依於體等假。世間聖教二似倶不
T2262_.65.0474b24: 論第一云。若唯有識。云何世間及諸聖教説
T2262_.65.0474b25: 有我法。頌曰。由假説我法○論曰。世間聖教
T2262_.65.0474b26: 説有我法。但由假立。非實有性○愚夫所計
T2262_.65.0474b27: 實我實法。都無所有。但隨妄情而施設。故説
T2262_.65.0474b29: 疏一本云。此顯所執但隨妄情。而施設彼爲
T2262_.65.0474c01: 我爲法。故説所執亦名爲假。非彼體有可説
T2262_.65.0474c02: 我法二宗種假言。無體隨情。無依於有。二假
T2262_.65.0474c03: 皆得○此顯世間假我假法非必有體方説爲
T2262_.65.0474c05: 同論云。内識所變似我似法。雖有而非實我
T2262_.65.0474c07: 疏云。此顯依他我法名假○即顯聖教假我
T2262_.65.0474c08: 假法。有體施設･義依於體。二假皆得。由似我
T2262_.65.0474c09: 法能執妄情有主宰用現。説此依他爲假我
T2262_.65.0474c14: ○所執實法妄計度故。決定非有○由此應
T2262_.65.0474c15: 知。實無外境。唯有内識似外境生。是故契經
T2262_.65.0474c16: 伽陀中説。如愚所分別外境實皆無。習氣擾
T2262_.65.0474c18: 疏云。由此應知○述曰。下顯世間説我法因。
T2262_.65.0474c21: 説假似言。由此契經伽陀中説。爲對遣愚夫
T2262_.65.0474c22: 所執實我法故。於識所變。假説我法名
T2262_.65.0474c23: 疏云。論然依識變○述曰。下顯正教説我法
T2262_.65.0474c24: 因。依識所變見相分法。爲遣所執。隨情説假
T2262_.65.0474c26: 爲令知文段由來。大概抄之。可見摩尼抄
T2262_.65.0474c27: 也
T2262_.65.0474c28: 問。定心可作青等行解耶
T2262_.65.0474c29: 燈云○言今縁青作青解者。此比量知。不稱
T2262_.65.0475a01: 前法。如眼識縁色。稱自相故。不作色解。後起
T2262_.65.0475a02: 意識縁色共相。作青等解○若爾。定心作青
T2262_.65.0475a03: 等解不。若不作解。云何遍處勝處作青等觀。
T2262_.65.0475a04: 若作青等解。定心應比量。答。雖作青解。各附
T2262_.65.0475a05: 自體。不貫通餘。得是現量。不淨觀等准此可
T2262_.65.0475a08: 比量所縁何別。答。有同別○現量望彼而言
T2262_.65.0475a09: 同者○而言別者。名句所詮但依心變。無實
T2262_.65.0475a10: 體性。唯共相轉。現量帶詮。彼之二相總名自
T2262_.65.0475a11: 相。又現量心尋彼名言所詮之法。雖不定計
T2262_.65.0475a12: 名屬義等。而作行解。亦與彼同。聲不及處。智
T2262_.65.0475a13: 不轉故。佛知彼無。以遍縁故。亦與彼同○若
T2262_.65.0475a14: 爾。尋句等智何量所收。答。定心縁名現量所
T2262_.65.0475a15: 收。尋名横計即是遍計。非量所收。若不横
T2262_.65.0475a17: 可祕之
T2262_.65.0475a18: 因明疏下卷云。設定心中尋名縁火等。亦是
T2262_.65.0475a19: 假智。不同比量假立一法貫在余法。名得自
T2262_.65.0475a20: 相。各附體故。名得自相。是現量收。不得熱等
T2262_.65.0475a21: 相故假智攝。如假想定變水火等。身雖在中。
T2262_.65.0475a22: 而無燒濕等用。如上定心縁下界火。雖是現
T2262_.65.0475a23: 量。所帶相分亦無熱濕等用。問。若爾定變
T2262_.65.0475a24: 水火地等。有濕熱等用不。答。雖有用。而不燒
T2262_.65.0475a25: 心等。任運變中即是火體自相。定心亦爾。問。
T2262_.65.0475a26: 身根實智倶得火之自相。云何得有燒不燒
T2262_.65.0475a27: 異。答。火有微盛。燒不燒異○問。言修定者離
T2262_.65.0475a28: 教分別。豈諸定内不縁教耶。答。雖縁聖教。不
T2262_.65.0475a29: 同散心計名屬我。或義屬名。兩各別縁。名離
T2262_.65.0475b01: 分別。非全不縁。方名現量。若不爾。無漏心應
T2262_.65.0475b03: 同上卷云。五者現量。行離動搖。明證衆境。親
T2262_.65.0475b04: 冥自體。故名現量。能縁行相不動不搖。因循
T2262_.65.0475b05: 照境不籌不度。離分別心照。符前境。明局自
T2262_.65.0475b06: 體。故名現量。然有二類。一定位。二散心。定
T2262_.65.0475b07: 心微湛。境皆明證。隨縁何法。皆名現量。一切
T2262_.65.0475b10: 問。就三能變識。且異熟能變識可通八
T2262_.65.0475b11: 地以上乎
T2262_.65.0475b13: 疏云。多異熟者。謂此識體總有三位。一我愛
T2262_.65.0475b14: 執藏現行位。即唯七地以前菩薩○二善惡
T2262_.65.0475b15: 葉果位。謂從無始乃至菩薩金剛心。或解脱
T2262_.65.0475b16: 道時。乃至二乘無餘依位。何名毘播迦。此
T2262_.65.0475b17: 云異熟識○至無所知障位。三相續執持位。
T2262_.65.0475b18: 謂名阿陀那。此云執持○以異熟名亦通初
T2262_.65.0475b19: 位故。論説言多異熟性故。不言初。以狹故。不
T2262_.65.0475b20: 言後。以寛故。寛狹何事遮不説也。此中意説
T2262_.65.0475b21: 重習位識。若説寛時。佛無熏習。説即無用。若
T2262_.65.0475b22: 説狹時。八地以後猶有熏習。便爲不足。又但
T2262_.65.0475b23: 説因有虚妄位。不説於佛。故説異熟識。是多
T2262_.65.0475b24: 異熟性寛狹皆得。又爲五位。一異生位。二二
T2262_.65.0475b25: 乘有學位。三二乘無學位。四十地菩薩位。五
T2262_.65.0475b26: 如來位。異熟一名通前四位。故言多異熟性。
T2262_.65.0475b27: 故不説余名。又十三住通十二故。又七地如
T2262_.65.0475b29: 祕云。疏此中意説等者。問。何意須約熏習之
T2262_.65.0475c01: 位便取異熟。答。由前外難。若無實我。云何世
T2262_.65.0475c02: 間及諸聖教説有我法。前答彼云。我法熏習。
T2262_.65.0475c04: 論云。即前異熟及異熟生名異熟果。果異因
T2262_.65.0475c05: 故。此中且説我愛執藏持雜染種能變果識。
T2262_.65.0475c07: 疏云。論此中且説至非謂一切。述曰。雖異熟
T2262_.65.0475c08: 果通七識有。今初能變唯眞異熟。我所藏故。
T2262_.65.0475c09: 持染種故。名眞異熟。非説一切業所感者皆
T2262_.65.0475c10: 初能變。持雜染種。即顯善惡業果名識○我
T2262_.65.0475c11: 愛執藏。顯初名也。言異熟者○或異熟因所
T2262_.65.0475c13: 能變果識者。顯此非是能變之中因能變也
T2262_.65.0475c14: 燈云。論此中且説我愛執藏等。西明約引滿
T2262_.65.0475c15: 異熟果簡。不異本釋。有解別簡。我愛執藏
T2262_.65.0475c16: 目阿頼耶。持雜染種即目陀那。最初能變異
T2262_.65.0475c17: 熟果識名爲異熟。今謂不爾。陀那通佛。非持
T2262_.65.0475c18: 雜染。故要集云。謂我法所依能變。於二位中
T2262_.65.0475c19: 別簡六識。至第七地顯我執位。眞執藏處。八
T2262_.65.0475c20: 地以上除金剛位。持雜染種顯法執位。倶唯
T2262_.65.0475c21: 第八。故頌偏説第八異熟。今謂不爾。若兼法
T2262_.65.0475c22: 執依。即初能變非最先捨。違下文故。今本釋
T2262_.65.0475c23: 意。有二種簡。一簡他。謂余六識非眞異熟。二
T2262_.65.0475c24: 簡自。八地以去雖眞異熟。非是我執恒愛着
T2262_.65.0475c25: 處。已捨我執故。故下釋云。初能變識大小乘
T2262_.65.0475c26: 教名阿頼耶。又云。此識自相分位雖多。藏初
T2262_.65.0475c27: 過重。是故偏説。若以異熟取法執依。攝此果
T2262_.65.0475c28: 相而爲自相。何得藏初過重。又下辨捨。先阿
T2262_.65.0475c29: 頼耶。非異熟識。故今此文顯簡自他。但取我
T2262_.65.0476a01: 執所依持雜染種異熟果識。名爲能變。非皆
T2262_.65.0476a03: 論云○頌曰。初阿頼耶識。異熟一切種○論
T2262_.65.0476a04: 云。初能變識大小乘教名阿頼耶。此識具有
T2262_.65.0476a05: 能藏所藏執藏義故。謂與雜染互爲縁故。有
T2262_.65.0476a06: 情執爲自内我故。此即顯識初能變識所有
T2262_.65.0476a07: 自相。攝持因果爲自相故。此識自相分位雖
T2262_.65.0476a09: 疏云○有情執爲自内我故。解執藏義。唯煩
T2262_.65.0476a10: 惱障義。非所知障義○此不別執爲其我所
T2262_.65.0476a11: 及與他我。名自内我。此即正解阿頼耶義。阿
T2262_.65.0476a12: 頼耶者。此翻爲藏。藏具三義。如論已説。義雖
T2262_.65.0476a13: 具三。正取唯以執藏爲名。不爾。二乘八地
T2262_.65.0476a14: 菩薩應有此名。三名闕一。即不得名○問。前
T2262_.65.0476a15: 言第八有三位名。何故於三能變之中。乃擧
T2262_.65.0476a16: 異熟果相之號。於別釋中。遂致染分藏識之
T2262_.65.0476a17: 名。論此識自相至是故偏説。述曰。此釋妨難。
T2262_.65.0476a18: 三能變中擧異熟者。如前已解。今由二義説
T2262_.65.0476a19: 阿頼耶。由此自相雖有三位。以彼藏名三位
T2262_.65.0476a20: 之中初位所攝。自從無始乃至七地二乘有
T2262_.65.0476a21: 學最初捨故。又以是名我執所執。過失重故。
T2262_.65.0476a22: 雖染分名亦通異熟。異熟之名望此仍輕。以
T2262_.65.0476a24: 論三云。此識無始恒轉如流。乃至何位當究
T2262_.65.0476a25: 竟捨。阿羅漢位方究竟捨○又不動地以上
T2262_.65.0476a26: 菩薩○此位方名不退菩薩○然阿羅漢斷此
T2262_.65.0476a27: 識中煩惱麁重。究竟盡故。不復執藏阿頼耶
T2262_.65.0476a28: 識爲自内我。由此永失阿頼耶名。説之爲捨
T2262_.65.0476b01: 疏三末云○此師意説。無現執藏。瑜伽説此
T2262_.65.0476b03: 論云。阿頼耶名過失重故。最初捨故。此中偏
T2262_.65.0476b05: 疏云。雜染執藏過失重故。有漏二位名最初
T2262_.65.0476b06: 捨。以二義故。此中偏説。唯説阿羅漢捨。不説
T2262_.65.0476b07: 捨異熟識等。此據捨縛。若據異熟識捨時。即
T2262_.65.0476b08: 阿頼耶同。故以體説異熟識捨。不説依轉異
T2262_.65.0476b10: 問。付三能變且第二能變不言内思量
T2262_.65.0476b11: 有何故耶
T2262_.65.0476b13: 疏云○若言此識實内思量。何故此中不言
T2262_.65.0476b15: 下文云○此後二識亦通淨名。非所熏故。又
T2262_.65.0476b17: 同一本云。論此能變唯三○述曰○此三能
T2262_.65.0476b18: 變。初之一名唯未轉依。後之二號亦通淨名。
T2262_.65.0476b20: 燈下文云。論識以了別爲行相故○第三能
T2262_.65.0476b21: 變即依局辨。云了境相麁故○第二能變亦
T2262_.65.0476b22: 從通解。恒審思量無我相故。或相影顯。隨其
T2262_.65.0476b24: 唯識章云。或唯因説三○三十唯識云。謂異
T2262_.65.0476b25: 熟思量及了別境識。多異熟性故偏説之。阿
T2262_.65.0476b26: 陀那名理通果有。或因果倶説三。謂心意識
T2262_.65.0476b28: 論四云。能審思量名末那故。未轉依位恒審
T2262_.65.0476b29: 思量所執我相。已轉依位亦審思量無我相
T2262_.65.0476c02: 問。有漏第八識可了麁境耶
T2262_.65.0476c04: 疏云○以前六識同了麁境。異七八故。合爲
T2262_.65.0476c05: 一名。問。此前六識亦縁細境。如佛六識等。何
T2262_.65.0476c06: 故但名麁。答。一多分故。二易知故。三諸有情
T2262_.65.0476c07: 共可悉故。四内外道皆行有故。五大小乘所
T2262_.65.0476c09: 祕云。疏六不共義者。簡七八也。前之五義皆
T2262_.65.0476c11: 祕云。了境相麁故者。有義。應作四句。有了境
T2262_.65.0476c12: 非相麁。第七八識。有相麁非了境。六識心所。
T2262_.65.0476c13: 有倶非。謂七八心所。有倶句。第六心王。亦了
T2262_.65.0476c15: 論下文云。不可知者。謂此行相極微細故。難
T2262_.65.0476c16: 可了知。或此所縁内執受境亦微細故。外器
T2262_.65.0476c18: 疏三本云○此中第二相分難知内執受境
T2262_.65.0476c19: 即有漏種及有根身微細難知。非執受境外
T2262_.65.0476c21: 瑜伽五十一云。云何建立所縁相。一由了別
T2262_.65.0476c22: 内執受故。二由了別外無分別器相故○復
T2262_.65.0476c23: 次阿頼耶識縁境微細。聽惠者亦難了故○
T2262_.65.0476c24: 如是了別二種所縁故。於所縁境微細了別
T2262_.65.0476c26: 顯揚論十七云。又即此識縁境微細。世聽惠
T2262_.65.0476c28: 論第十云○大圓鏡智相應心品。有義。此品
T2262_.65.0476c29: 縁一切法○行縁微細。説不可知。如阿頼耶
T2262_.65.0477a02: 佛地論三云。如阿羅耶雖縁三境。以微細故。
T2262_.65.0477a05: 初能變 頼耶三相段
T2262_.65.0477a06: 問。付以能藏所藏等三義名頼耶義。且
T2262_.65.0477a07: 能藏所藏名大師何釋耶
T2262_.65.0477a08: 疏云。論此識具有能藏所藏執藏義故。述曰。
T2262_.65.0477a09: 此釋藏義○論謂與雜染互爲縁故。有情執
T2262_.65.0477a10: 爲自内我故。述曰。能持染種。種名所藏。此識
T2262_.65.0477a11: 是能藏。是雜染法所熏所依染法名能藏。此
T2262_.65.0477a12: 識爲所藏。攝論第二等。非如大等藏最勝等
T2262_.65.0477a14: 非如大等文。可見演祕釋
T2262_.65.0477a15: 祕云○又能所藏傳有三釋。一云。現行第八
T2262_.65.0477a16: 與所持種互爲二藏。謂現持種。種名所藏。現
T2262_.65.0477a17: 名能藏。種生現識。識名所藏。種是能藏。二
T2262_.65.0477a18: 云。現初能變與諸轉識互爲縁起。名能所藏。
T2262_.65.0477a19: 本識爲因。七識是果。七識爲因。本識亦果。所
T2262_.65.0477a20: 藏爲因。能藏爲果。三云。以種望現。能熏七
T2262_.65.0477a21: 識。名能所藏。從七識生能生彼故。有義斷云。
T2262_.65.0477a22: 然今論意依第二説。論主下釋達磨經云。此
T2262_.65.0477a23: 頌意説阿頼耶識與諸轉識互爲因果。故但
T2262_.65.0477a24: 應説。以現望現名能所藏。説爲因果。後破疏
T2262_.65.0477a25: 云。言能藏者。但取現識能持種義。此即不
T2262_.65.0477a26: 然。論説能藏顯是因性。不可現識與所持種
T2262_.65.0477a27: 爲因縁。故下説現識能持種故名因相者。由
T2262_.65.0477a28: 能所持體不異故。能生諸法。説現望現名之
T2262_.65.0477a29: 爲因。非説能持望所持種名爲因也。又能所
T2262_.65.0477b01: 藏皆通種現。無別體故。詳曰。雖有此斷。理亦
T2262_.65.0477b02: 難憑現望於現。因縁豈立。現不親能生於現
T2262_.65.0477b03: 故。若言非因由有其力與因名者。現望於種。
T2262_.65.0477b04: 何不行耶。豈現望種無有力耶。又疏後解因
T2262_.65.0477b05: 相之中。自斷三相皆通種現。自既自撃。何事
T2262_.65.0477b07: 燈云。論能藏所藏等。西明三釋。第一八現望
T2262_.65.0477b08: 余現。第二以雜染種爲能藏。種能持果故。第
T2262_.65.0477b09: 三現種倶能藏。意取第二。要集亦取第二爲
T2262_.65.0477b10: 正云。雜染品種望本識體。但是所依。無因縁
T2262_.65.0477b11: 義。現行七識望第八現。亦無因縁故。第二釋
T2262_.65.0477b12: 是彼宗也。然三相中因相與此義意稍異。今
T2262_.65.0477b13: 謂諸論説能所藏。不唯説種。且無性云。證阿
T2262_.65.0477b14: 頼耶識名阿頼耶。能攝藏諸法者。謂是所熏
T2262_.65.0477b15: 習氣義。既云證阿頼耶識名阿頼耶。後云攝
T2262_.65.0477b16: 藏諸法謂是所熏。明説第八。非諸法種。若
T2262_.65.0477b17: 雜染種名爲能藏。便證種子名阿頼耶。經部
T2262_.65.0477b18: 種子亦應如是。阿關第八。彼論又云○又若
T2262_.65.0477b19: 以世親以第二句釋第一句。即證種子名爲
T2262_.65.0477b20: 能藏。何故無著論云。復何縁故此識説名阿
T2262_.65.0477b21: 頼耶識。謂一切有生雜染品法。於此攝藏。又
T2262_.65.0477b22: 即此識於彼攝藏。既言此識於彼攝藏。即應
T2262_.65.0477b23: 種子在現法藏。若如是者。何故復云或説有
T2262_.65.0477b24: 情攝藏此識爲自我故。豈可執雜染種現以
T2262_.65.0477b25: 爲我。故種子識言不目種子。由現第八能持
T2262_.65.0477b26: 種子。名種子識。故諸名中云。或名種子識
T2262_.65.0477b27: 能遍任持諸種子故。是故世親以第二句釋
T2262_.65.0477b28: 第一句。又無性云○又此論第三正釋彼頌
T2262_.65.0477b29: 云。由此本識具諸種子故。能攝藏諸雜染法。
T2262_.65.0477c01: 依此建立阿頼耶名。准此。豈可但證種子攝
T2262_.65.0477c02: 藏果法名爲本識阿頼耶名。又二。亦爲有情
T2262_.65.0477c03: 執藏爲我。若説種子。豈可執種以爲我耶。若
T2262_.65.0477c04: 執現識。不應言亦○此論又言。此即顯示初
T2262_.65.0477c05: 能變識所有自相。攝持因果爲自相故。又解
T2262_.65.0477c06: 因相云。此識因相雖有多種。持種不共。故偏
T2262_.65.0477c08: 又云。三相中因相與此稍異者此亦不爾。准
T2262_.65.0477c09: 此論文。與法爲因。即是因相。如文具顯。煩不
T2262_.65.0477c12: 問。大乘意能作等六因皆爲因縁攝爲
T2262_.65.0477c16: 問。以現行第八望餘法。有遍行因義。引
T2262_.65.0477c17: 何文證之耶 燈引無性攝論因相即是
T2262_.65.0477c18: 増盛作用等文并雜集論遍行因之文爲
T2262_.65.0477c19: 證 付之
T2262_.65.0477c20: 問。燈中引攝論説遍行等三因即以異
T2262_.65.0477c22: 異熟因因縁之義耶
T2262_.65.0477c23: 燈云
T2262_.65.0477c24: 問。頼耶三相倶可通種現耶
T2262_.65.0477c25: 問。攝論所説因相爲唯種子將何
T2262_.65.0477c26: 要云。准此中云。三相倶唯現行○第八三相。
T2262_.65.0477c27: 攝論第二卷以種爲因相。諸法因縁故。現行
T2262_.65.0477c28: 爲果相。二種所生故。現種倶爲自相。現種
T2262_.65.0477c29: 倶爲自體故。又説。唯現行。所藏處名所藏
T2262_.65.0478a01: 故。論本之文本意如此。又説自相因相通釋
T2262_.65.0478a02: 第八現行及一切種子能藏所藏故。自相體
T2262_.65.0478a03: 通。一切種相應更分釋故。因相亦通。其果相
T2262_.65.0478a04: 唯第八現種。除餘種子。非異熟故。第四説。三
T2262_.65.0478a05: 相倶取現行及一切種
T2262_.65.0478a06: 要決云。文又説唯現行○解云。此第二説。意
T2262_.65.0478a07: 云攝論三相如唯識論。亦唯現行。所藏處名
T2262_.65.0478a08: 所藏故者。是通伏難○新羅記云。論本之文
T2262_.65.0478a09: 本意如此者。唯識論本依現行第八識云。三
T2262_.65.0478a11: 與第一説有何別耶
T2262_.65.0478a12: 燈云。又此三相。文義意殊。准樞要中。一云。
T2262_.65.0478a13: 此論三相唯現。然曾聞釋三相倶通種現二
T2262_.65.0478a14: 法。且對他宗擧顯勝者○理實倶通。以爲了
T2262_.65.0478a15: 義○攝論但以種爲因相者。性用別論。親生
T2262_.65.0478a17: 又據前總標。此中且説我愛執藏持雜染種
T2262_.65.0478a18: 能變果識。名爲異熟。以辨三相。故但説現
T2262_.65.0478a19: 上文云○六因之中能作幾因○且現行識望
T2262_.65.0478a20: 彼諸法。爲能作因。能作因寛○又對法六云
T2262_.65.0478a21: ○雖現行識非諸法種。據能持種説爲因相。
T2262_.65.0478a22: 攝大乘云。因相者。謂即如是一切種子阿頼
T2262_.65.0478a23: 耶識。於一切時。與彼雜染品類諸法現前爲
T2262_.65.0478a25: 無性攝論第二云。論曰如是已説阿頼耶識
T2262_.65.0478a26: 安立異門。安立此相云何可見。安立此相略
T2262_.65.0478a27: 有三種。一者安立自相。二者安立因相。三
T2262_.65.0478a28: 者安立果相。此中安立阿頼耶識自相者○
T2262_.65.0478a29: 此中安立阿頼耶識因相者。謂即如是一切
T2262_.65.0478b01: 種子阿頼識。於一切時。與彼雜染品類諸法
T2262_.65.0478b02: 現前爲因。此中安立阿頼耶識果相者○釋
T2262_.65.0478b03: 曰○因相即是増盛作用。熏習功能能爲因
T2262_.65.0478b05: 同論廓疏云○二釋因相中。文有三句。初言
T2262_.65.0478b06: 謂即如是一切種子等者。牒前種子爲因相
T2262_.65.0478b07: 體。二於一切時與彼雜染品類諸法者。擧所
T2262_.65.0478b09: 因相廣釋段
T2262_.65.0478b10: 問。以業種子可爲因相耶
T2262_.65.0478b11: 論云。一切種相應更分別。此中何法名爲種
T2262_.65.0478b13: 疏云○言本識者。顯種所在。簡經部師色心
T2262_.65.0478b14: 等持種。親生自果。簡異熟因。望所生果非種
T2262_.65.0478b15: 子故。要望自品能親生故
T2262_.65.0478b16: 祕云○問。異熟習氣爲因相不。若是如何説
T2262_.65.0478b17: 生自果。不是如何果名異熟。答。傳有二釋。一
T2262_.65.0478b18: 云。因相。論擧親生影顯業種。二云。但取等流
T2262_.65.0478b19: 習氣。故今此云親生自果。異熟因果依別義
T2262_.65.0478b21: 忠安記云○基云○測云○解云。理實異熟
T2262_.65.0478b22: 果種亦是因相。等流果體亦是果相。而論主
T2262_.65.0478b23: 因相門中説親非疎。異相門中説疎非親者。
T2262_.65.0478b24: 各擧一義影略互顯。和上云。基解似勝。所以
T2262_.65.0478b25: 者何。言種子者。親約生自性體果之義。不據
T2262_.65.0478b27: 文義記第五可勘之
T2262_.65.0478b28: 論上文云。此能執持諸法種子令不失故。名
T2262_.65.0478c01: 疏云。今望能持。且説於現○實通現種。故下
T2262_.65.0478c02: 論文。一切種相應更分別。即通一切三性種
T2262_.65.0478c03: 子○現行爲種等流依持之因。種子即是諸
T2262_.65.0478c04: 法因縁。皆因相也。問。何故果相唯異熟法。因
T2262_.65.0478c05: 相通耶。答。餘法非異熟故。餘非果相。諸法皆
T2262_.65.0478c06: 爲因。因無別名。故現種皆因相。此即通出因
T2262_.65.0478c07: 相之體。由此三相寛狹有別。自相因相通一
T2262_.65.0478c09: 上文云。據實而言。現種倶通因果二相。然種
T2262_.65.0478c11: 論七云。頌曰。由一切種識○論曰。一切種識。
T2262_.65.0478c12: 謂本識中能生自果功能差別。此生等流異
T2262_.65.0478c14: 疏七末云。即本識中能生一切有爲法種○
T2262_.65.0478c15: 言異熟者。即善惡種望諸現種異熟生無記
T2262_.65.0478c16: 法。前生等流果種但各自性。即通三性漏無
T2262_.65.0478c17: 漏因縁種。此異熟果因但是善惡有漏増上
T2262_.65.0478c19: 問。因位無漏種子四分中何耶
T2262_.65.0478c20: 祕云。論諸無漏種等者。問。既非異熟識性所
T2262_.65.0478c21: 攝。依護法義。是識分不。答。傳有兩説。一相
T2262_.65.0478c22: 分收。若爾。第八應縁此種。答。解一云。許
T2262_.65.0478c23: 縁無失。此釋不正。一云不縁。但説見分親所
T2262_.65.0478c24: 縁者皆名相分。不言諸相皆見所縁。若爾。不
T2262_.65.0478c25: 縁應非唯識。答。不離識故。唯識無違。問。設
T2262_.65.0478c26: 許縁彼。復有何失。答。因位第八唯是有漏。非
T2262_.65.0478c27: 有漏心所縁之相是眞無漏。爲此不縁。二云。
T2262_.65.0478c28: 既非見縁。依自證分。自證分攝。若至無漏。方
T2262_.65.0478c29: 相分收。淨見縁故。有義斷云。前解爲勝。雖在
T2262_.65.0479a01: 因位非見所縁。是相分類。從餘相分。相分所
T2262_.65.0479a03: 義蘊云。論而是此識相分非餘者。問。無漏種
T2262_.65.0479a04: 子何分所攝。答。此無始來依識自體。即自證
T2262_.65.0479a05: 分攝。見分不取此爲境故。非相分相。論言相
T2262_.65.0479a06: 分者。約有漏説。問。既非見境。應非唯識。答。
T2262_.65.0479a07: 此同眞如。亦是識之自體不離識故。亦名唯
T2262_.65.0479a09: 別抄云。問。無漏種子非有第八識體。自相相
T2262_.65.0479a10: 應等五門。是何所攝。解云。論無正判。且作一
T2262_.65.0479a11: 義。以無漏位淨識所縁相分類故。相分所攝
T2262_.65.0479a13: 唯識義六卷私記云
T2262_.65.0479a14: 論下文云。無漏法種雖依附此識。而非此性
T2262_.65.0479a15: 攝故非所縁。雖非所縁。而不相離。如眞如性。
T2262_.65.0479a17: 疏下云。對治識故。體性異故。不相順故。故非
T2262_.65.0479a18: 所縁。四分之中。依自體分。非即是識自體分
T2262_.65.0479a19: 收。性相乖故。若爾。本識既不變縁。何名唯識
T2262_.65.0479a20: ○由不離識故言唯識。此意即是非離識外
T2262_.65.0479a23: 變。眞如識之實性。四分識義用分。此上四類
T2262_.65.0479a24: 各一別義。又皆不離識。故並名唯。無漏種子
T2262_.65.0479a26: 伽抄十三云。問曰。無漏之種非妄習氣第八
T2262_.65.0479a27: 縁不。有義。縁略故此中不説。又此義非也。謂
T2262_.65.0479a28: 心弱境強故不得縁。如攝論。聞熏習非阿頼
T2262_.65.0479a29: 耶所縁。仍依於本識。以強勝故。若爾。云何名
T2262_.65.0479b01: 唯識。若約無漏見分。此義又成。未起無漏心
T2262_.65.0479b02: 時。此應不名唯識。如攝論。依彼第八。以念倶
T2262_.65.0479b03: 隨滅故。亦名唯識。以第八縁境爲相縛所縛。
T2262_.65.0479b04: 説第八境皆是親變。若縁無漏。即非相縛。故
T2262_.65.0479b05: 不縁也。第八望無漏種。即非唯識。如眼識
T2262_.65.0479b06: 望第八境亦非唯識。非所縁變故。問。若爾。無
T2262_.65.0479b07: 漏熏時。熏阿頼耶識不。若熏。如何不縁。問。
T2262_.65.0479b08: 若得者。第八縁種。如無色界。即爲自證分縁
T2262_.65.0479b10: 顯幽抄二末云。問曰。有何行相不行縁有漏
T2262_.65.0479b11: 種子。答有三義故。所以不縁也。一者第八是
T2262_.65.0479b12: 有漏。正是無漏法對治識故。二者體性異故。
T2262_.65.0479b13: 三者不相順故。即但而不縁四分依自證而
T2262_.65.0479b14: 住。問曰。第八識既不變縁無漏種子。即何成
T2262_.65.0479b15: 唯識。答曰。但有依持義。持令不散故。不離識
T2262_.65.0479b16: 故。亦名唯識也。譬如赤眼人把火也。亦如人
T2262_.65.0479b17: 頂上帶物。雖不見。以頂持之。若第六即縁得
T2262_.65.0479b18: 無漏種子也。問曰。六八二識一種是有漏。如
T2262_.65.0479b19: 何即縁得無漏種子也。第八不縁。答曰。第
T2262_.65.0479b20: 六識即疎縁親即非也。第八縁種子時。不許
T2262_.65.0479b21: 變影事須親縁。即不許縁無漏種子也。問曰。
T2262_.65.0479b22: 既若不縁無漏種子。亦得名相分攝否。答曰。
T2262_.65.0479b23: 演祕有二解。一者無漏種子與第八相違不
T2262_.65.0479b24: 相分也。二者因中無漏種子是果中相分之
T2262_.65.0479b25: 流類。是相分攝故。亦名爲相分也。若據撲
T2262_.65.0479b27: 文義記云○本有淨種。此即淨識相分類故。
T2262_.65.0479b29:
T2262_.65.0479c01:
T2262_.65.0479c02:論第二卷本文抄九目次
T2262_.65.0479c03:
T2262_.65.0479c04: 新熏本有段
T2262_.65.0479c05: 五種姓別
T2262_.65.0479c06: 眞如所縁縁
T2262_.65.0479c07: 轉識頼耶
T2262_.65.0479c08: 自類相生
T2262_.65.0479c09: 若唯始起
T2262_.65.0479c10: 小乘可爾
T2262_.65.0479c11:
T2262_.65.0479c12:
T2262_.65.0479c13: 論第二卷本文抄九
T2262_.65.0479c14:
T2262_.65.0479c15: 新熏本有段
T2262_.65.0479c16: 問。護月論師意證本有種子引五種姓
T2262_.65.0479c17: 別文。爾者通證漏無漏法爾種歟。爲當
T2262_.65.0479c18: 唯無漏證歟
T2262_.65.0479c19: 又方問。本有師意引五種姓別文。爾者
T2262_.65.0479c20: 此文唯楞伽經歟。將通瑜伽等説歟
T2262_.65.0479c21: 又方問。論中述護月義引經論説證本
T2262_.65.0479c22: 有種子。爾者以説畢竟無性文可證有
T2262_.65.0479c23: 漏本有種子耶 兩方
T2262_.65.0479c25: 疏云。初唯本有。上古已來多説如此。今護法
T2262_.65.0479c27: 論云。如契經説。一切有情無始時來。有種種
T2262_.65.0479c28: 界。如惡叉聚法爾而有
T2262_.65.0479c29: 疏云。自下第三引證有三也。初引有漏無漏
T2262_.65.0472a02: 觀亦斷定障故。故有伏得者。斷既云有伏得
T2262_.65.0472a03: 故。故知是唯伏定障。而不能伏惑障。是唯定
T2262_.65.0472a04: 障故。不分二種。其唯以理觀之理觀智斷煩
T2262_.65.0472a05: 惱障故。或有者唯斷惑障。而不能斷定障。如
T2262_.65.0472a06: 惠解脱。或有者並斷惑障定障。如倶解脱等。
T2262_.65.0472a07: 其約實斷而既分惠倶解脱。故分定障惑障
T2262_.65.0472a08: 言也。金剛般若疏上云。然煩惱障通理事兩
T2262_.65.0472a09: 觀以欣上厭下伏故。所知障唯理觀伏。可知
T2262_.65.0472a10: 也
T2262_.65.0472a11: 金剛般若疏上云。然煩惱障通理事兩觀。以
| T2262_.65.0472a12: | 忻上厭下伏故。所知障唯理觀伏。可知也 | 云云 |
T2262_.65.0472a14:
T2262_.65.0472a15:
T2262_.65.0472a16:
T2262_.65.0472a17: 法執段
T2262_.65.0472a18: 我唯總執
T2262_.65.0472a19: 大乘無超地
T2262_.65.0472a20: 相應不相應
T2262_.65.0472a21: 猛赤段
T2262_.65.0472a22: 故今但難
T2262_.65.0472a23: 雖作青解
T2262_.65.0472a24: 三能變段
T2262_.65.0472a25: 異熟能變
T2262_.65.0472a26: 佛此亦縁
T2262_.65.0472a27: 不麁了故
T2262_.65.0472a28: 初能變段
T2262_.65.0472a29: 能藏所藏
T2262_.65.0472b01: 攝論因相
T2262_.65.0472b02: 因相廣釋段
T2262_.65.0472b03: 因相頼耶業種
T2262_.65.0472b04: 從余相分
T2262_.65.0472b05:
T2262_.65.0472b06:
T2262_.65.0472b07: 論第二卷本文抄八
T2262_.65.0472b08:
T2262_.65.0472b09: 法執倶生分別段
T2262_.65.0472b10: 問。我法二執倶可縁蘊處界三科 兩
T2262_.65.0472b11: 方
T2262_.65.0472b12: 問。倶生我執可有別縁五蘊之義耶。進
| T2262_.65.0472b13: | 云。疏云。我唯總執 | 云云 | 付之 |
T2262_.65.0472b15: 義耶 兩方
T2262_.65.0472b16: 論云。倶生法執無始時來○此復有二○二
T2262_.65.0472b17: 有間斷。在第六識縁識所變蘊處界相。或總
| T2262_.65.0472b18: | 或別。起自心相。執爲實法 | 云云 |
T2262_.65.0472b20: 處者。我作用義。故説言蘊。無爲無用。計爲我
T2262_.65.0472b21: 少。故不説處界。然説我爲一及常者亦説有。
T2262_.65.0472b22: 於作受之用。其法不然。但計有體即計爲法。
T2262_.65.0472b23: 故計於法亦依處界。處界即是眞如擇滅等。
T2262_.65.0472b24: 不了此界處而執有法故。下准此知。又縁識
T2262_.65.0472b25: 所變諸蘊處界。起自心相。執爲實法。同前我
T2262_.65.0472b26: 中二解。然涅槃經。外道以佛性爲我。此不相
T2262_.65.0472b27: 似。非我相故。無作用故。但名縁蘊法可與同。
T2262_.65.0472b28: 佛性不失法自體故。故於我中唯言縁蘊。雖
T2262_.65.0472b29: 無作用。縁有小功能故。法體不然。故通界處。
T2262_.65.0472c01: 又依於本質與相分。相似不相似合説。我中
T2262_.65.0472c02: 應言處界。故計佛性爲我。若但依相似法爲
T2262_.65.0472c03: 論。法中應但言蘊。以親所取與本質眞如不
T2262_.65.0472c04: 相似故。以前准後。前加處界。以後准前。應除
T2262_.65.0472c05: 界處。以親相分唯有漏故。我執加取字。後依
T2262_.65.0472c06: 本質有無漏故。故減取字。又我唯總執故縁
| T2262_.65.0472c07: | 五蘊。法通總別故説三科 | 云云 |
T2262_.65.0472c09: 也。問。別計五蘊亦爲其我。何得名總。答。雖
T2262_.65.0472c10: 別計蘊。亦得總名。且如色蘊。含根境等。不同
T2262_.65.0472c11: 處界。名總無失。有云。且擧總執。據實有別。
T2262_.65.0472c12: 詳曰。此非善釋。失疏本意。若一一蘊皆別別
| T2262_.65.0472c13: | 計。乃分別我。非倶生計故 | 云云 |
| T2262_.65.0472c14: | 燈二 | 論一 | 云。問何故法執通縁處界。我但縁 |
T2262_.65.0472c16: 得通界處。又我執多一常。不縁於界處。法執
T2262_.65.0472c17: 非一常。故通界處。又解。依影略説。此解爲
T2262_.65.0472c18: 正。辨中邊論説蘊處界。皆爲破我。故知我執
T2262_.65.0472c19: 通縁三科。此縁蘊等據佛法談。外道不立蘊
| T2262_.65.0472c20: | 處界等 | 云云 |
| T2262_.65.0472c22: | 事 | 如第六卷 |
T2262_.65.0472c24: 性差別。此所妄執自性差別。總名遍計所執
| T2262_.65.0472c25: | 自性 | 云云 |
T2262_.65.0472c27: 燈云。問。斷第六識倶生法執。有於漸頓次及
T2262_.65.0472c28: 超否。答。唯漸斷次第不超。無頓得果及超地
T2262_.65.0472c29: 故。若爾。何故二乘斷惑障。先伏後成超菩薩
T2262_.65.0473a01: 斷所知。後超先亦伏。答。二乘得果易。先伏後
T2262_.65.0473a02: 成超。大乘證地難。無超可得伏。問。大乘難得
T2262_.65.0473a03: 果。唯次不言超。飼虎及掩泥。如何説超劫。
T2262_.65.0473a04: 答。大乘無超地。據此不言超。由精進促生。何
| T2262_.65.0473a05: | 妨得超劫 | 云云 |
| T2262_.65.0473a06: | 無量義經 | 十功 徳品 | 云。善男子。第七是經不可思 |
T2262_.65.0473a08: 無生法忍。生死煩惱一時斷壞。昇於菩薩第
| T2262_.65.0473a09: | 七之地 | 云云 |
| T2262_.65.0473a10: | 同經疏下 | 玄測 | 云○問。如何凡身即得七地。解 |
T2262_.65.0473a12: 初地即是變易生死○由依此義故作是言○
T2262_.65.0473a13: 得法雲地。准此應知。或可別時意故作如是
| T2262_.65.0473a14: | 説。由此身中持經力故得第七地 | 云云 |
| T2262_.65.0473a16: | 超第八地 | 云云 |
| T2262_.65.0473a17: | 三卷疏二 | 作者 不知 | 云。始住初地者。得上伏忍金 |
T2262_.65.0473a19: 地者。通達位中名第八地。從七方便入見道
| T2262_.65.0473a20: | 故 | 云云 |
| T2262_.65.0473a21: | 唯識論譣議第一 | 行賀 | 云。問。若准千手千眼觀 |
T2262_.65.0473a23: 薩超於彌勒菩薩四十劫者。位在何劫。釋此
T2262_.65.0473a24: 義者。稍有數家義。超於十住第八住也。此釋
| T2262_.65.0473a25: | 謬也。今准起信解。超劫者爲怯弱根擁説 | 云云 |
| T2262_.65.0473a26: | 玄賛私記第七云○此亦示現 | 云云 | 法花肝 心同之 |
T2262_.65.0473a28: 勇猛正勤修行布施○般若波羅蜜多。以勝
T2262_.65.0473a29: 智見超過八地。何等爲八。謂淨觀地･種姓地･
T2262_.65.0473b01: 第八地･見地･薄地･離欲地･已辨地･獨覺地
| T2262_.65.0473b02: | 云云 |
| T2262_.65.0473b04: | 呪超第八地之文 | 云云 |
T2262_.65.0473b06: 若理趣清淨法門深信受者。乃至當坐妙菩
T2262_.65.0473b07: 提座○當經十六大菩薩生。定得如來執金
| T2262_.65.0473b08: | 剛性。疾證無上正等菩提 | 云云 |
| T2262_.65.0473b09: | 同經疏二 | 大師 | 云○菩薩十六大生。即義當十 |
T2262_.65.0473b11: 眞性故。由於此經。行前法行。能超生死。不經
T2262_.65.0473b12: 僧祇經十六劫。便入初地。以經所明實相之
T2262_.65.0473b13: 理有大神驗。聞此法等故。超生死無邊劫量。
| T2262_.65.0473b14: | 地前既爾。故能疾證無上菩提 | 云云 |
| T2262_.65.0473b15: | 清水注 | 云 |
T2262_.65.0473b17: 義。且化地部意。可許縁前後念心心所
| T2262_.65.0473b18: | 耶。答縁 | 云云 | 付之。婆娑論中。明彼部義。 |
| T2262_.65.0473b20: | 相應法。不相應惠縁相應法 | 云云 | 准此文。 |
| T2262_.65.0473b22: | 前後念心心所 | 云云 | 如何 |
T2262_.65.0473b24: 義。相應惠知不相應法。不相應惠縁相
| T2262_.65.0473b25: | 應法 | 云云 | 淄洲大師何釋此意耶。釋云。相 |
T2262_.65.0473b27: 蘊。不相應者。色蘊及前後四蘊。此倶惠
| T2262_.65.0473b28: | 縁相應法 | 云云 | 付之 |
T2262_.65.0473c01: 有。如化地部。彼作是説。惠有二種。倶時而
T2262_.65.0473c02: 生。一相應。二不相應。相應惠知不相應者。不
T2262_.65.0473c03: 相應惠知相應者。倶舍法師釋云。言相應者。
T2262_.65.0473c04: 與同時起心聚相應。不相應者。即前後念。不
T2262_.65.0473c05: 與同時心聚相應。此之二惠更互相知。今猶
T2262_.65.0473c06: 未了縁倶有法言。及西方師義待後撿文。今
T2262_.65.0473c07: 又釋云。言相應者即四蘊。不相應者即是色
T2262_.65.0473c08: 蘊。及前後四蘊。與四蘊倶。不縁自相應能縁
T2262_.65.0473c09: 倶起不相應蘊。名了倶有。智相應蘊前後智
T2262_.65.0473c10: 知。前後起智。即是不與此智相應。能知此智
| T2262_.65.0473c11: | 相應四蘊。即前後相應智更互相知 | 云云 |
T2262_.65.0473c13: 蘊名倶有法。五識依色根。倶有身中色等是
T2262_.65.0473c14: 根種類。故能縁之。意識唯依無間意。所依非
| T2262_.65.0473c15: | 色。不能依倶有身中色等。非根種類故 | 云云 |
T2262_.65.0473c17: 云。或復有執○不相應知相應詳曰。釋相應
T2262_.65.0473c18: 等。具辨如燈○有部破云。問。何縁不知倶有
T2262_.65.0473c19: 説法。答。極相近故○疏西方説惠倶五蘊等
T2262_.65.0473c20: 者。按婆娑第九云。西方諸師作如是説。與惠
T2262_.65.0473c21: 倶生諸蘊相續自身攝者。是倶有法。有部難
T2262_.65.0473c22: 云。若爾。眼識應不能縁取自身諸色。余識亦
T2262_.65.0473c23: 爾。彼作是説。五識能取自身中境。意識不能。
T2262_.65.0473c24: 有部難云。若爾。意識應不能取一切境界。便
T2262_.65.0473c25: 爲非理。有部自云。此隨轉色及此隨轉不相
| T2262_.65.0473c26: | 應行名倶有法。詳曰。化地西方二義大同 | 云云 |
T2262_.65.0473c28: ○彼説意説。與此念四蘊同時而起。名相應。
T2262_.65.0473c29: 前後念五蘊及此念色蘊。名不相應。以此念
T2262_.65.0474a01: 四蘊能縁前後五蘊并同時色故。名相應知
T2262_.65.0474a02: 不相應。以前後四蘊能縁此念四蘊故。名不
T2262_.65.0474a03: 相應如相應。今言縁共有法者。彼部意説。四
T2262_.65.0474a04: 蘊心心所法能縁倶時色也。西方師説惠倶
T2262_.65.0474a05: 五蘊等者。化地部大乘相似。言五識依色根
| T2262_.65.0474a06: | 下釋縁倶色 | 云云 |
T2262_.65.0474a08: 二。相應者。而諸心心所相應而生。不相應者。
T2262_.65.0474a09: 獨頭而生。謂二種惠皆不自知。由此二種更
| T2262_.65.0474a10: | 相知故。故知倶有也 | 云云 |
T2262_.65.0474a12: 如大衆部○或復有執。心心所能了相應。如
T2262_.65.0474a13: 法密部○或復有執。心心所法能了倶有。如
T2262_.65.0474a14: 化地部。彼作是説。惠有二種倶時而生。一相
T2262_.65.0474a15: 應。二不相應。相應惠知不相應者。不相應惠
T2262_.65.0474a16: 知相應者。或復有執。補特伽羅能了諸法。如
| T2262_.65.0474a17: | 犢子部 | 云云 |
T2262_.65.0474a19: 二惠一時倶生。雖一時倶生。不與心等相應。
T2262_.65.0474a20: 不與心相應。相應惠知不相應。不相應知相
T2262_.65.0474a21: 應。問。但知不相應惠耶。解云。與心相應惠知
T2262_.65.0474a22: 不相應時。亦知心王。爲受想等。唯不知自相
| T2262_.65.0474a23: | 應體 | 云云 |
T2262_.65.0474a25: 論。疏。祕。要
T2262_.65.0474a26: 如第八卷抄之
T2262_.65.0474a27: 猛赤段
T2262_.65.0474a28: 問。論中述外人難云。我法若無。依何假
| T2262_.65.0474a29: | 説 | 云云 | 爾者。世間聖教我法倶難之歟。 |
T2262_.65.0474b02: 論云。有作是難。若無離識實我法者。假亦應
| T2262_.65.0474b03: | 無 | 云云 |
T2262_.65.0474b05: 喩。後結成難。此爲初也。如上所言。無實我
T2262_.65.0474b06: 法。世間聖教仍説有假。依何假説。不可假説
| T2262_.65.0474b07: | 牛毛而似龜毛。以其所似都無體故 | 云云 |
| T2262_.65.0474b09: | 成。如何説心似外境轉 | 云云 |
T2262_.65.0474b11: 既無故。所説假依何得有。無所説義假法故。
T2262_.65.0474b12: 其體似法亦不成。似無依故。即義依體假。又
T2262_.65.0474b13: 所變之似既無。能説之假既無。所變之似不
T2262_.65.0474b14: 有。即有體強設假。此似既無。如何説心似外
T2262_.65.0474b15: 境轉。外境無故。心何所似。誰似於誰。誰爲能
T2262_.65.0474b16: 似。是彼難。世間我法標宗説無故。今但難聖
| T2262_.65.0474b17: | 教我法 | 云云 |
| T2262_.65.0474b19: | 世我法。所以外人但難聖教 | 云云 |
T2262_.65.0474b21: 爲能似。能似假説無故。共法之似亦不成。不
T2262_.65.0474b22: 得別解義依於體等假。世間聖教二似倶不
| T2262_.65.0474b23: | 成故 | 云云 |
T2262_.65.0474b25: 有我法。頌曰。由假説我法○論曰。世間聖教
T2262_.65.0474b26: 説有我法。但由假立。非實有性○愚夫所計
T2262_.65.0474b27: 實我實法。都無所有。但隨妄情而施設。故説
| T2262_.65.0474b28: | 之爲假 | 文 |
T2262_.65.0474c01: 我爲法。故説所執亦名爲假。非彼體有可説
T2262_.65.0474c02: 我法二宗種假言。無體隨情。無依於有。二假
T2262_.65.0474c03: 皆得○此顯世間假我假法非必有體方説爲
| T2262_.65.0474c04: | 假。但隨妄情説爲假故 | 云云 |
| T2262_.65.0474c06: | 法性。然似彼現故説爲假 | 云云 |
T2262_.65.0474c08: 假法。有體施設･義依於體。二假皆得。由似我
T2262_.65.0474c09: 法能執妄情有主宰用現。説此依他爲假我
| T2262_.65.0474c10: | 法 | 云云 |
| T2262_.65.0474c11: | 云何應知實無外境○ | 第一 惣問 | 實我實法不可得 |
| T2262_.65.0474c12: | 故 | 第二 略荅 | 如何實我不可得耶○由此故知定無 |
| T2262_.65.0474c13: | 實我○ | 上來第一 破我訖 | 如何識外實有諸法不可得耶 |
T2262_.65.0474c15: 知。實無外境。唯有内識似外境生。是故契經
T2262_.65.0474c16: 伽陀中説。如愚所分別外境實皆無。習氣擾
| T2262_.65.0474c17: | 濁心。故似彼而轉 | 云云 |
| T2262_.65.0474c19: | 總結上也 | 云云 |
| T2262_.65.0474c20: | 有作是難 | 如上 | 然依識變。對遣妄執眞實我法。 |
T2262_.65.0474c22: 所執實我法故。於識所變。假説我法名
T2262_.65.0474c23: 疏云。論然依識變○述曰。下顯正教説我法
T2262_.65.0474c24: 因。依識所變見相分法。爲遣所執。隨情説假
| T2262_.65.0474c25: | 我法言。故非眞實有 | 云云 |
T2262_.65.0474c27: 也
T2262_.65.0474c28: 問。定心可作青等行解耶
T2262_.65.0474c29: 燈云○言今縁青作青解者。此比量知。不稱
T2262_.65.0475a01: 前法。如眼識縁色。稱自相故。不作色解。後起
T2262_.65.0475a02: 意識縁色共相。作青等解○若爾。定心作青
T2262_.65.0475a03: 等解不。若不作解。云何遍處勝處作青等觀。
T2262_.65.0475a04: 若作青等解。定心應比量。答。雖作青解。各附
T2262_.65.0475a05: 自體。不貫通餘。得是現量。不淨觀等准此可
| T2262_.65.0475a06: | 知 | 云云 |
| T2262_.65.0475a07: | 祕上文 | 名句文 | 云。問。此名句二所詮自共。與現 |
T2262_.65.0475a09: 同者○而言別者。名句所詮但依心變。無實
T2262_.65.0475a10: 體性。唯共相轉。現量帶詮。彼之二相總名自
T2262_.65.0475a11: 相。又現量心尋彼名言所詮之法。雖不定計
T2262_.65.0475a12: 名屬義等。而作行解。亦與彼同。聲不及處。智
T2262_.65.0475a13: 不轉故。佛知彼無。以遍縁故。亦與彼同○若
T2262_.65.0475a14: 爾。尋句等智何量所收。答。定心縁名現量所
T2262_.65.0475a15: 收。尋名横計即是遍計。非量所收。若不横
| T2262_.65.0475a16: | 計。雖不作意。貫於餘法。亦比量攝 | 云云 | 此釋 |
T2262_.65.0475a18: 因明疏下卷云。設定心中尋名縁火等。亦是
T2262_.65.0475a19: 假智。不同比量假立一法貫在余法。名得自
T2262_.65.0475a20: 相。各附體故。名得自相。是現量收。不得熱等
T2262_.65.0475a21: 相故假智攝。如假想定變水火等。身雖在中。
T2262_.65.0475a22: 而無燒濕等用。如上定心縁下界火。雖是現
T2262_.65.0475a23: 量。所帶相分亦無熱濕等用。問。若爾定變
T2262_.65.0475a24: 水火地等。有濕熱等用不。答。雖有用。而不燒
T2262_.65.0475a25: 心等。任運變中即是火體自相。定心亦爾。問。
T2262_.65.0475a26: 身根實智倶得火之自相。云何得有燒不燒
T2262_.65.0475a27: 異。答。火有微盛。燒不燒異○問。言修定者離
T2262_.65.0475a28: 教分別。豈諸定内不縁教耶。答。雖縁聖教。不
T2262_.65.0475a29: 同散心計名屬我。或義屬名。兩各別縁。名離
T2262_.65.0475b01: 分別。非全不縁。方名現量。若不爾。無漏心應
| T2262_.65.0475b02: | 皆不縁教 | 云云 |
T2262_.65.0475b04: 冥自體。故名現量。能縁行相不動不搖。因循
T2262_.65.0475b05: 照境不籌不度。離分別心照。符前境。明局自
T2262_.65.0475b06: 體。故名現量。然有二類。一定位。二散心。定
T2262_.65.0475b07: 心微湛。境皆明證。隨縁何法。皆名現量。一切
| T2262_.65.0475b08: | 散心。若親於境。冥得自體。亦皆現量 | 云云 |
| T2262_.65.0475b09: | 三能變略標 | 古來稱識所變段可 尋之若依段初文歟 |
T2262_.65.0475b11: 地以上乎
| T2262_.65.0475b12: | 論云。一謂異熟。即第八識多異熟性故 | 云云 |
T2262_.65.0475b14: 執藏現行位。即唯七地以前菩薩○二善惡
T2262_.65.0475b15: 葉果位。謂從無始乃至菩薩金剛心。或解脱
T2262_.65.0475b16: 道時。乃至二乘無餘依位。何名毘播迦。此
T2262_.65.0475b17: 云異熟識○至無所知障位。三相續執持位。
T2262_.65.0475b18: 謂名阿陀那。此云執持○以異熟名亦通初
T2262_.65.0475b19: 位故。論説言多異熟性故。不言初。以狹故。不
T2262_.65.0475b20: 言後。以寛故。寛狹何事遮不説也。此中意説
T2262_.65.0475b21: 重習位識。若説寛時。佛無熏習。説即無用。若
T2262_.65.0475b22: 説狹時。八地以後猶有熏習。便爲不足。又但
T2262_.65.0475b23: 説因有虚妄位。不説於佛。故説異熟識。是多
T2262_.65.0475b24: 異熟性寛狹皆得。又爲五位。一異生位。二二
T2262_.65.0475b25: 乘有學位。三二乘無學位。四十地菩薩位。五
T2262_.65.0475b26: 如來位。異熟一名通前四位。故言多異熟性。
T2262_.65.0475b27: 故不説余名。又十三住通十二故。又七地如
| T2262_.65.0475b28: | 樞要説 | 云云 |
T2262_.65.0475c01: 位便取異熟。答。由前外難。若無實我。云何世
T2262_.65.0475c02: 間及諸聖教説有我法。前答彼云。我法熏習。
| T2262_.65.0475c03: | 諸識生時。變似我法。爲此故取熏習位識 | 云云 |
T2262_.65.0475c05: 故。此中且説我愛執藏持雜染種能變果識。
| T2262_.65.0475c06: | 名爲異熟。非謂一切 | 云云 |
T2262_.65.0475c08: 果通七識有。今初能變唯眞異熟。我所藏故。
T2262_.65.0475c09: 持染種故。名眞異熟。非説一切業所感者皆
T2262_.65.0475c10: 初能變。持雜染種。即顯善惡業果名識○我
T2262_.65.0475c11: 愛執藏。顯初名也。言異熟者○或異熟因所
| T2262_.65.0475c12: | 招名異熟果 | 云云 |
T2262_.65.0475c14: 燈云。論此中且説我愛執藏等。西明約引滿
T2262_.65.0475c15: 異熟果簡。不異本釋。有解別簡。我愛執藏
T2262_.65.0475c16: 目阿頼耶。持雜染種即目陀那。最初能變異
T2262_.65.0475c17: 熟果識名爲異熟。今謂不爾。陀那通佛。非持
T2262_.65.0475c18: 雜染。故要集云。謂我法所依能變。於二位中
T2262_.65.0475c19: 別簡六識。至第七地顯我執位。眞執藏處。八
T2262_.65.0475c20: 地以上除金剛位。持雜染種顯法執位。倶唯
T2262_.65.0475c21: 第八。故頌偏説第八異熟。今謂不爾。若兼法
T2262_.65.0475c22: 執依。即初能變非最先捨。違下文故。今本釋
T2262_.65.0475c23: 意。有二種簡。一簡他。謂余六識非眞異熟。二
T2262_.65.0475c24: 簡自。八地以去雖眞異熟。非是我執恒愛着
T2262_.65.0475c25: 處。已捨我執故。故下釋云。初能變識大小乘
T2262_.65.0475c26: 教名阿頼耶。又云。此識自相分位雖多。藏初
T2262_.65.0475c27: 過重。是故偏説。若以異熟取法執依。攝此果
T2262_.65.0475c28: 相而爲自相。何得藏初過重。又下辨捨。先阿
T2262_.65.0475c29: 頼耶。非異熟識。故今此文顯簡自他。但取我
T2262_.65.0476a01: 執所依持雜染種異熟果識。名爲能變。非皆
| T2262_.65.0476a02: | 攝盡。故云且説 | 云云 |
T2262_.65.0476a04: 云。初能變識大小乘教名阿頼耶。此識具有
T2262_.65.0476a05: 能藏所藏執藏義故。謂與雜染互爲縁故。有
T2262_.65.0476a06: 情執爲自内我故。此即顯識初能變識所有
T2262_.65.0476a07: 自相。攝持因果爲自相故。此識自相分位雖
| T2262_.65.0476a08: | 多。藏初過重。是故偏説 | 云云 |
T2262_.65.0476a10: 惱障義。非所知障義○此不別執爲其我所
T2262_.65.0476a11: 及與他我。名自内我。此即正解阿頼耶義。阿
T2262_.65.0476a12: 頼耶者。此翻爲藏。藏具三義。如論已説。義雖
T2262_.65.0476a13: 具三。正取唯以執藏爲名。不爾。二乘八地
T2262_.65.0476a14: 菩薩應有此名。三名闕一。即不得名○問。前
T2262_.65.0476a15: 言第八有三位名。何故於三能變之中。乃擧
T2262_.65.0476a16: 異熟果相之號。於別釋中。遂致染分藏識之
T2262_.65.0476a17: 名。論此識自相至是故偏説。述曰。此釋妨難。
T2262_.65.0476a18: 三能變中擧異熟者。如前已解。今由二義説
T2262_.65.0476a19: 阿頼耶。由此自相雖有三位。以彼藏名三位
T2262_.65.0476a20: 之中初位所攝。自從無始乃至七地二乘有
T2262_.65.0476a21: 學最初捨故。又以是名我執所執。過失重故。
T2262_.65.0476a22: 雖染分名亦通異熟。異熟之名望此仍輕。以
| T2262_.65.0476a23: | 此藏名通二種義。過失之重。故今偏説 | 云云 |
T2262_.65.0476a25: 竟捨。阿羅漢位方究竟捨○又不動地以上
T2262_.65.0476a26: 菩薩○此位方名不退菩薩○然阿羅漢斷此
T2262_.65.0476a27: 識中煩惱麁重。究竟盡故。不復執藏阿頼耶
T2262_.65.0476a28: 識爲自内我。由此永失阿頼耶名。説之爲捨
| T2262_.65.0476a29: | 云云 |
| T2262_.65.0476b02: | 即名爲捨。以阿頼耶是藏義故 | 云云 |
| T2262_.65.0476b04: | 説。異熟識體菩薩將得菩提時捨 | 云云 |
T2262_.65.0476b06: 捨。以二義故。此中偏説。唯説阿羅漢捨。不説
T2262_.65.0476b07: 捨異熟識等。此據捨縛。若據異熟識捨時。即
T2262_.65.0476b08: 阿頼耶同。故以體説異熟識捨。不説依轉異
| T2262_.65.0476b09: | 熟捨位 | 云云 |
T2262_.65.0476b11: 有何故耶
| T2262_.65.0476b12: | 論云。二謂思量。即第七識。恒審思量故 | 云云 |
| T2262_.65.0476b14: | 内者。通無漏説。佛此亦縁外境相故 | 云云 |
| T2262_.65.0476b16: | 互顯故 | 云云 |
T2262_.65.0476b18: 變。初之一名唯未轉依。後之二號亦通淨名。
| T2262_.65.0476b19: | 何故爾耶。下自當悉 | 云云 |
T2262_.65.0476b21: 變即依局辨。云了境相麁故○第二能變亦
T2262_.65.0476b22: 從通解。恒審思量無我相故。或相影顯。隨其
| T2262_.65.0476b23: | 所應。在因在果故 | 云云 |
T2262_.65.0476b25: 熟思量及了別境識。多異熟性故偏説之。阿
T2262_.65.0476b26: 陀那名理通果有。或因果倶説三。謂心意識
| T2262_.65.0476b27: | 云云 |
T2262_.65.0476b29: 思量所執我相。已轉依位亦審思量無我相
| T2262_.65.0476c01: | 故 | 云云 |
| T2262_.65.0476c03: | 論云。三謂了境。即前六識了境相麁故 | 云云 |
T2262_.65.0476c05: 一名。問。此前六識亦縁細境。如佛六識等。何
T2262_.65.0476c06: 故但名麁。答。一多分故。二易知故。三諸有情
T2262_.65.0476c07: 共可悉故。四内外道皆行有故。五大小乘所
| T2262_.65.0476c08: | 極成故。六不共義故。七八二識不麁了故 | 云云 |
| T2262_.65.0476c10: | 對佛果縁於細境六識明也 | 云云 |
T2262_.65.0476c12: 非相麁。第七八識。有相麁非了境。六識心所。
T2262_.65.0476c13: 有倶非。謂七八心所。有倶句。第六心王。亦了
| T2262_.65.0476c14: | 亦麁故 | 云云 |
T2262_.65.0476c16: 可了知。或此所縁内執受境亦微細故。外器
| T2262_.65.0476c17: | 世間量難測故。名不可知 | 云云 |
T2262_.65.0476c19: 即有漏種及有根身微細難知。非執受境外
| T2262_.65.0476c20: | 器世界量大難知 | 云云 |
T2262_.65.0476c22: 内執受故。二由了別外無分別器相故○復
T2262_.65.0476c23: 次阿頼耶識縁境微細。聽惠者亦難了故○
T2262_.65.0476c24: 如是了別二種所縁故。於所縁境微細了別
| T2262_.65.0476c25: | 故○應知建立阿頼耶識所縁轉相 | 云云 |
| T2262_.65.0476c27: | 者難了知故 | 云云 |
T2262_.65.0476c29: 縁一切法○行縁微細。説不可知。如阿頼耶
| T2262_.65.0477a01: | 亦縁俗故 | 云云 |
| T2262_.65.0477a03: | 亦言縁境不可了知 | 云云 |
| T2262_.65.0477a04: | 祕第三 | 論三 | 云。如彼卷鈔之 |
T2262_.65.0477a06: 問。付以能藏所藏等三義名頼耶義。且
T2262_.65.0477a07: 能藏所藏名大師何釋耶
T2262_.65.0477a08: 疏云。論此識具有能藏所藏執藏義故。述曰。
T2262_.65.0477a09: 此釋藏義○論謂與雜染互爲縁故。有情執
T2262_.65.0477a10: 爲自内我故。述曰。能持染種。種名所藏。此識
T2262_.65.0477a11: 是能藏。是雜染法所熏所依染法名能藏。此
T2262_.65.0477a12: 識爲所藏。攝論第二等。非如大等藏最勝等
| T2262_.65.0477a13: | 中即能所藏 | 云云 |
T2262_.65.0477a15: 祕云○又能所藏傳有三釋。一云。現行第八
T2262_.65.0477a16: 與所持種互爲二藏。謂現持種。種名所藏。現
T2262_.65.0477a17: 名能藏。種生現識。識名所藏。種是能藏。二
T2262_.65.0477a18: 云。現初能變與諸轉識互爲縁起。名能所藏。
T2262_.65.0477a19: 本識爲因。七識是果。七識爲因。本識亦果。所
T2262_.65.0477a20: 藏爲因。能藏爲果。三云。以種望現。能熏七
T2262_.65.0477a21: 識。名能所藏。從七識生能生彼故。有義斷云。
T2262_.65.0477a22: 然今論意依第二説。論主下釋達磨經云。此
T2262_.65.0477a23: 頌意説阿頼耶識與諸轉識互爲因果。故但
T2262_.65.0477a24: 應説。以現望現名能所藏。説爲因果。後破疏
T2262_.65.0477a25: 云。言能藏者。但取現識能持種義。此即不
T2262_.65.0477a26: 然。論説能藏顯是因性。不可現識與所持種
T2262_.65.0477a27: 爲因縁。故下説現識能持種故名因相者。由
T2262_.65.0477a28: 能所持體不異故。能生諸法。説現望現名之
T2262_.65.0477a29: 爲因。非説能持望所持種名爲因也。又能所
T2262_.65.0477b01: 藏皆通種現。無別體故。詳曰。雖有此斷。理亦
T2262_.65.0477b02: 難憑現望於現。因縁豈立。現不親能生於現
T2262_.65.0477b03: 故。若言非因由有其力與因名者。現望於種。
T2262_.65.0477b04: 何不行耶。豈現望種無有力耶。又疏後解因
T2262_.65.0477b05: 相之中。自斷三相皆通種現。自既自撃。何事
| T2262_.65.0477b06: | 斥耶。余多分別具如燈辨 | 云云 |
T2262_.65.0477b08: 余現。第二以雜染種爲能藏。種能持果故。第
T2262_.65.0477b09: 三現種倶能藏。意取第二。要集亦取第二爲
T2262_.65.0477b10: 正云。雜染品種望本識體。但是所依。無因縁
T2262_.65.0477b11: 義。現行七識望第八現。亦無因縁故。第二釋
T2262_.65.0477b12: 是彼宗也。然三相中因相與此義意稍異。今
T2262_.65.0477b13: 謂諸論説能所藏。不唯説種。且無性云。證阿
T2262_.65.0477b14: 頼耶識名阿頼耶。能攝藏諸法者。謂是所熏
T2262_.65.0477b15: 習氣義。既云證阿頼耶識名阿頼耶。後云攝
T2262_.65.0477b16: 藏諸法謂是所熏。明説第八。非諸法種。若
T2262_.65.0477b17: 雜染種名爲能藏。便證種子名阿頼耶。經部
T2262_.65.0477b18: 種子亦應如是。阿關第八。彼論又云○又若
T2262_.65.0477b19: 以世親以第二句釋第一句。即證種子名爲
T2262_.65.0477b20: 能藏。何故無著論云。復何縁故此識説名阿
T2262_.65.0477b21: 頼耶識。謂一切有生雜染品法。於此攝藏。又
T2262_.65.0477b22: 即此識於彼攝藏。既言此識於彼攝藏。即應
T2262_.65.0477b23: 種子在現法藏。若如是者。何故復云或説有
T2262_.65.0477b24: 情攝藏此識爲自我故。豈可執雜染種現以
T2262_.65.0477b25: 爲我。故種子識言不目種子。由現第八能持
T2262_.65.0477b26: 種子。名種子識。故諸名中云。或名種子識
T2262_.65.0477b27: 能遍任持諸種子故。是故世親以第二句釋
T2262_.65.0477b28: 第一句。又無性云○又此論第三正釋彼頌
T2262_.65.0477b29: 云。由此本識具諸種子故。能攝藏諸雜染法。
T2262_.65.0477c01: 依此建立阿頼耶名。准此。豈可但證種子攝
T2262_.65.0477c02: 藏果法名爲本識阿頼耶名。又二。亦爲有情
T2262_.65.0477c03: 執藏爲我。若説種子。豈可執種以爲我耶。若
T2262_.65.0477c04: 執現識。不應言亦○此論又言。此即顯示初
T2262_.65.0477c05: 能變識所有自相。攝持因果爲自相故。又解
T2262_.65.0477c06: 因相云。此識因相雖有多種。持種不共。故偏
| T2262_.65.0477c07: | 説之○ | 如下 |
T2262_.65.0477c09: 此論文。與法爲因。即是因相。如文具顯。煩不
| T2262_.65.0477c10: | 能引 | 云云 |
| T2262_.65.0477c11: | 百法論演義抄三 | 懷古 | 云 |
| T2262_.65.0477c13: | 當何耶 燈皆因縁性 | 云云 | 付之 |
| T2262_.65.0477c14: | 問。對法論中能作等六因皆是因縁性 | 云 |
| T2262_.65.0477c15: | 云 | 隨轉小乘説歟 |
T2262_.65.0477c17: 何文證之耶 燈引無性攝論因相即是
T2262_.65.0477c18: 増盛作用等文并雜集論遍行因之文爲
T2262_.65.0477c19: 證 付之
T2262_.65.0477c20: 問。燈中引攝論説遍行等三因即以異
| T2262_.65.0477c21: | 門説阿頼耶説也 | 云云 | 爾者此文意可許 |
T2262_.65.0477c23: 燈云
T2262_.65.0477c24: 問。頼耶三相倶可通種現耶
T2262_.65.0477c25: 問。攝論所説因相爲唯種子將何
T2262_.65.0477c26: 要云。准此中云。三相倶唯現行○第八三相。
T2262_.65.0477c27: 攝論第二卷以種爲因相。諸法因縁故。現行
T2262_.65.0477c28: 爲果相。二種所生故。現種倶爲自相。現種
T2262_.65.0477c29: 倶爲自體故。又説。唯現行。所藏處名所藏
T2262_.65.0478a01: 故。論本之文本意如此。又説自相因相通釋
T2262_.65.0478a02: 第八現行及一切種子能藏所藏故。自相體
T2262_.65.0478a03: 通。一切種相應更分釋故。因相亦通。其果相
T2262_.65.0478a04: 唯第八現種。除餘種子。非異熟故。第四説。三
T2262_.65.0478a05: 相倶取現行及一切種
T2262_.65.0478a06: 要決云。文又説唯現行○解云。此第二説。意
T2262_.65.0478a07: 云攝論三相如唯識論。亦唯現行。所藏處名
T2262_.65.0478a08: 所藏故者。是通伏難○新羅記云。論本之文
T2262_.65.0478a09: 本意如此者。唯識論本依現行第八識云。三
| T2262_.65.0478a10: | 相頼耶之本意如此 | 云云 | 今謂不爾。若如是者。 |
T2262_.65.0478a12: 燈云。又此三相。文義意殊。准樞要中。一云。
T2262_.65.0478a13: 此論三相唯現。然曾聞釋三相倶通種現二
T2262_.65.0478a14: 法。且對他宗擧顯勝者○理實倶通。以爲了
T2262_.65.0478a15: 義○攝論但以種爲因相者。性用別論。親生
| T2262_.65.0478a16: | 諸法。現行不爾 | 文 |
T2262_.65.0478a18: 能變果識。名爲異熟。以辨三相。故但説現
T2262_.65.0478a19: 上文云○六因之中能作幾因○且現行識望
T2262_.65.0478a20: 彼諸法。爲能作因。能作因寛○又對法六云
T2262_.65.0478a21: ○雖現行識非諸法種。據能持種説爲因相。
T2262_.65.0478a22: 攝大乘云。因相者。謂即如是一切種子阿頼
T2262_.65.0478a23: 耶識。於一切時。與彼雜染品類諸法現前爲
| T2262_.65.0478a24: | 因。此雖説現識。亦得攝用歸體名因 | 云云 |
T2262_.65.0478a26: 安立異門。安立此相云何可見。安立此相略
T2262_.65.0478a27: 有三種。一者安立自相。二者安立因相。三
T2262_.65.0478a28: 者安立果相。此中安立阿頼耶識自相者○
T2262_.65.0478a29: 此中安立阿頼耶識因相者。謂即如是一切
T2262_.65.0478b01: 種子阿頼識。於一切時。與彼雜染品類諸法
T2262_.65.0478b02: 現前爲因。此中安立阿頼耶識果相者○釋
T2262_.65.0478b03: 曰○因相即是増盛作用。熏習功能能爲因
| T2262_.65.0478b04: | 性。現前能生雜染法故 | 云云 |
T2262_.65.0478b06: 謂即如是一切種子等者。牒前種子爲因相
T2262_.65.0478b07: 體。二於一切時與彼雜染品類諸法者。擧所
| T2262_.65.0478b08: | 生果。三前現爲因者。正顯能生因 | 云云 |
T2262_.65.0478b10: 問。以業種子可爲因相耶
T2262_.65.0478b11: 論云。一切種相應更分別。此中何法名爲種
| T2262_.65.0478b12: | 子。謂本識中親生自果功能差別 | 云云 |
T2262_.65.0478b14: 等持種。親生自果。簡異熟因。望所生果非種
T2262_.65.0478b15: 子故。要望自品能親生故
T2262_.65.0478b16: 祕云○問。異熟習氣爲因相不。若是如何説
T2262_.65.0478b17: 生自果。不是如何果名異熟。答。傳有二釋。一
T2262_.65.0478b18: 云。因相。論擧親生影顯業種。二云。但取等流
T2262_.65.0478b19: 習氣。故今此云親生自果。異熟因果依別義
| T2262_.65.0478b20: | 説。詳曰。觀論之意。後釋爲勝。尋論可悉 | 云云 |
T2262_.65.0478b22: 果種亦是因相。等流果體亦是果相。而論主
T2262_.65.0478b23: 因相門中説親非疎。異相門中説疎非親者。
T2262_.65.0478b24: 各擧一義影略互顯。和上云。基解似勝。所以
T2262_.65.0478b25: 者何。言種子者。親約生自性體果之義。不據
| T2262_.65.0478b26: | 生異性果不種子故 | 云云 |
T2262_.65.0478b28: 論上文云。此能執持諸法種子令不失故。名
| T2262_.65.0478b29: | 一切種○此即顯示初能變識所有因相 | 云云 |
T2262_.65.0478c02: 論文。一切種相應更分別。即通一切三性種
T2262_.65.0478c03: 子○現行爲種等流依持之因。種子即是諸
T2262_.65.0478c04: 法因縁。皆因相也。問。何故果相唯異熟法。因
T2262_.65.0478c05: 相通耶。答。餘法非異熟故。餘非果相。諸法皆
T2262_.65.0478c06: 爲因。因無別名。故現種皆因相。此即通出因
T2262_.65.0478c07: 相之體。由此三相寛狹有別。自相因相通一
| T2262_.65.0478c08: | 切法。果唯異熟 | 云云 |
| T2262_.65.0478c10: | 果狹。唯業果故。因相亦通一切種子 | 云云 |
T2262_.65.0478c12: 謂本識中能生自果功能差別。此生等流異
| T2262_.65.0478c13: | 熟士用増上果故。名一切種 | 云云 |
T2262_.65.0478c15: 言異熟者。即善惡種望諸現種異熟生無記
T2262_.65.0478c16: 法。前生等流果種但各自性。即通三性漏無
T2262_.65.0478c17: 漏因縁種。此異熟果因但是善惡有漏増上
| T2262_.65.0478c18: | 縁種 | 云云 | 文廣可見 |
T2262_.65.0478c20: 祕云。論諸無漏種等者。問。既非異熟識性所
T2262_.65.0478c21: 攝。依護法義。是識分不。答。傳有兩説。一相
T2262_.65.0478c22: 分收。若爾。第八應縁此種。答。解一云。許
T2262_.65.0478c23: 縁無失。此釋不正。一云不縁。但説見分親所
T2262_.65.0478c24: 縁者皆名相分。不言諸相皆見所縁。若爾。不
T2262_.65.0478c25: 縁應非唯識。答。不離識故。唯識無違。問。設
T2262_.65.0478c26: 許縁彼。復有何失。答。因位第八唯是有漏。非
T2262_.65.0478c27: 有漏心所縁之相是眞無漏。爲此不縁。二云。
T2262_.65.0478c28: 既非見縁。依自證分。自證分攝。若至無漏。方
T2262_.65.0478c29: 相分收。淨見縁故。有義斷云。前解爲勝。雖在
T2262_.65.0479a01: 因位非見所縁。是相分類。從餘相分。相分所
| T2262_.65.0479a02: | 攝 | 云云 |
T2262_.65.0479a04: 子何分所攝。答。此無始來依識自體。即自證
T2262_.65.0479a05: 分攝。見分不取此爲境故。非相分相。論言相
T2262_.65.0479a06: 分者。約有漏説。問。既非見境。應非唯識。答。
T2262_.65.0479a07: 此同眞如。亦是識之自體不離識故。亦名唯
| T2262_.65.0479a08: | 識 | 云云 |
T2262_.65.0479a10: 應等五門。是何所攝。解云。論無正判。且作一
T2262_.65.0479a11: 義。以無漏位淨識所縁相分類故。相分所攝
| T2262_.65.0479a12: | 云云 | 思之 更勘 |
T2262_.65.0479a14: 論下文云。無漏法種雖依附此識。而非此性
T2262_.65.0479a15: 攝故非所縁。雖非所縁。而不相離。如眞如性。
| T2262_.65.0479a16: | 不違唯識 | 云云 |
T2262_.65.0479a18: 所縁。四分之中。依自體分。非即是識自體分
T2262_.65.0479a19: 收。性相乖故。若爾。本識既不變縁。何名唯識
T2262_.65.0479a20: ○由不離識故言唯識。此意即是非離識外
| T2262_.65.0479a21: | 別有實物。故名唯識。如眞如性 | 云云 |
| T2262_.65.0479a22: | 上文 | 四分義 | 云○心所與心相應。色法心之所 |
T2262_.65.0479a24: 各一別義。又皆不離識。故並名唯。無漏種子
| T2262_.65.0479a25: | 但具一義。謂不離識故説名唯 | 云云 |
T2262_.65.0479a27: 縁不。有義。縁略故此中不説。又此義非也。謂
T2262_.65.0479a28: 心弱境強故不得縁。如攝論。聞熏習非阿頼
T2262_.65.0479a29: 耶所縁。仍依於本識。以強勝故。若爾。云何名
T2262_.65.0479b01: 唯識。若約無漏見分。此義又成。未起無漏心
T2262_.65.0479b02: 時。此應不名唯識。如攝論。依彼第八。以念倶
T2262_.65.0479b03: 隨滅故。亦名唯識。以第八縁境爲相縛所縛。
T2262_.65.0479b04: 説第八境皆是親變。若縁無漏。即非相縛。故
T2262_.65.0479b05: 不縁也。第八望無漏種。即非唯識。如眼識
T2262_.65.0479b06: 望第八境亦非唯識。非所縁變故。問。若爾。無
T2262_.65.0479b07: 漏熏時。熏阿頼耶識不。若熏。如何不縁。問。
T2262_.65.0479b08: 若得者。第八縁種。如無色界。即爲自證分縁
| T2262_.65.0479b09: | 等。若縁無漏種。縁自體耶 | 云云 |
T2262_.65.0479b11: 種子。答有三義故。所以不縁也。一者第八是
T2262_.65.0479b12: 有漏。正是無漏法對治識故。二者體性異故。
T2262_.65.0479b13: 三者不相順故。即但而不縁四分依自證而
T2262_.65.0479b14: 住。問曰。第八識既不變縁無漏種子。即何成
T2262_.65.0479b15: 唯識。答曰。但有依持義。持令不散故。不離識
T2262_.65.0479b16: 故。亦名唯識也。譬如赤眼人把火也。亦如人
T2262_.65.0479b17: 頂上帶物。雖不見。以頂持之。若第六即縁得
T2262_.65.0479b18: 無漏種子也。問曰。六八二識一種是有漏。如
T2262_.65.0479b19: 何即縁得無漏種子也。第八不縁。答曰。第
T2262_.65.0479b20: 六識即疎縁親即非也。第八縁種子時。不許
T2262_.65.0479b21: 變影事須親縁。即不許縁無漏種子也。問曰。
T2262_.65.0479b22: 既若不縁無漏種子。亦得名相分攝否。答曰。
T2262_.65.0479b23: 演祕有二解。一者無漏種子與第八相違不
T2262_.65.0479b24: 相分也。二者因中無漏種子是果中相分之
T2262_.65.0479b25: 流類。是相分攝故。亦名爲相分也。若據撲
| T2262_.65.0479b26: | 揚。後義爲善 | 云云 |
| T2262_.65.0479b28: | 相分所攝義無妨 | 云云 |
T2262_.65.0479c01:
T2262_.65.0479c02:
T2262_.65.0479c03:
T2262_.65.0479c04: 新熏本有段
T2262_.65.0479c05: 五種姓別
T2262_.65.0479c06: 眞如所縁縁
T2262_.65.0479c07: 轉識頼耶
T2262_.65.0479c08: 自類相生
T2262_.65.0479c09: 若唯始起
T2262_.65.0479c10: 小乘可爾
T2262_.65.0479c11:
T2262_.65.0479c12:
T2262_.65.0479c13: 論第二卷本文抄九
T2262_.65.0479c14:
T2262_.65.0479c15: 新熏本有段
T2262_.65.0479c16: 問。護月論師意證本有種子引五種姓
T2262_.65.0479c17: 別文。爾者通證漏無漏法爾種歟。爲當
T2262_.65.0479c18: 唯無漏證歟
T2262_.65.0479c19: 又方問。本有師意引五種姓別文。爾者
T2262_.65.0479c20: 此文唯楞伽經歟。將通瑜伽等説歟
T2262_.65.0479c21: 又方問。論中述護月義引經論説證本
T2262_.65.0479c22: 有種子。爾者以説畢竟無性文可證有
T2262_.65.0479c23: 漏本有種子耶 兩方
| T2262_.65.0479c24: | 論云。此中有義。一切種子皆本性有 | 云云 |
| T2262_.65.0479c26: | 論師。叙近者護月等義○此即標宗 | 云云 |
T2262_.65.0479c28: 界。如惡叉聚法爾而有
T2262_.65.0479c29: 疏云。自下第三引證有三也。初引有漏無漏
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 [行番号:有/無] [返り点:有/無] [CITE]