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成唯識論演祕卷第六(疏第七餘)
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沙門智周撰
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論。莊嚴論許心似二現等者。按隋所譯論第
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五云。能取．及所取此二唯心光。貪光．及信
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光二光無二法 釋曰。求唯識人應知能
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取．所取此之二種唯是心光。如是貪等煩惱
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光．及信等善法光。如是二光亦無染．淨二
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法。何以故。不離心光別有貪等染．淨法故
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詳曰。准此疏云能取．所取名似二現。文
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理相順。
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論。他性相應非自性者。按對法云。同行相
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應者。謂心．心法於一所緣展轉同行。此相
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應復有多義。謂他性相應非己性。如心不
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與餘心相應。受不與受相應。瑜伽所明如
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前已引。
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論。又如何說至如與日光等者。按楞伽經第
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七云。心．心數法一時非前後。如日共光明
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一時而有。分別種種相。
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疏。彼計六識體一等者。有義彈云。此未必
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然。彼意但說同是了別。前後分位六識不同
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詳曰。識若有六喻豈得成。所喻四蘊體計
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一故。若了別同約位分六。體實別者應所
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比蘊蘊義是同約位分四。體應各別同能
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喻識。由斯過故故計體一。縱非本計然為
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前難故轉計也。況復經論明一心詩。
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疏。經說燈明喻者。略有二釋。一云燈明及炷
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以喻同時心．心所法。二云如燃眾燈其明
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和合。諸心．心所和合亦爾 詳曰。前釋為善。
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何以所然。瑜伽論云。又餘經說。如是諸法恒
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共和合。又佛世尊為欲成立此和合義說
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燈明喻。若如後解喻有不遍。以燃燈事或
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一或多而不定故。燈明與炷必定相隨和合
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義盡。
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論。緣謂作意等緣者。有義然說取色必藉
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明者。依闇所障瓶瓦等說。理實暗色眼亦
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能見。又夜行類不藉明生。水行之類不待
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空發。又於琉璃．頗 迦等障色之中亦不
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藉空。天眼發識空．明不藉 詳曰。或夜行
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等亦待明等。望於人等雖即是暗。對鵂鶹
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等何廢是明。如於一境四見異故。人觀
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琉璃障外之色。要彼琉璃而遠於眼方能
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見之。若近於眼中無空者亦不能見。以
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此而言還待於空。魚等類悉。
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論。謂五識身內依本識等者。問今言內外
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依何義明 答有二釋。一云約十二處。本
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識意處之所攝故名之為內。作意法處故名
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外也。二唯第八識。若種若現生根本故獨名
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為內。所餘諸緣非根本故皆名為外。論依
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後說。
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疏。雖總言六遠三近一者。有二釋。一云當地
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名近。異地名遠。眼．耳身三下地法故。二云
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先滅名遠。後滅名近。由生彼天四識不生
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有前後故。前釋為正。本意顯彼所滅之識
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非皆當地。置遠近言。
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論。聖教說彼無轉識故者。即顯揚論第一云。
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無想天者謂先於此間得無想定。由此後
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生無想有情天處。不恒現行諸心．心法滅
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性。又五蘊論亦云不恒現行心．心法滅。對法
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亦同。
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論。必起潤生煩惱故者。按瑜伽論五十九云。
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結生相續略有七種。一纏及隨眠結生相續。
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謂諸異生。二唯隨眠結生相續。謂見聖跡。三
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正知入胎結生。謂輪王。四正知入住結生。
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謂獨覺。五於一切位不失正念結生。謂諸
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菩薩。六業所引發結生。謂除菩薩。七智所
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引發結生。謂諸菩薩 又對法論第五云。中
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有初相續剎那唯無覆無記。以是異熟攝故。
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從此已後或善．不善．無記。隨其所應除彼
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沒心。以中有沒心常是染污。故知中有而有
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心也。
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疏。非然即次至第一念心者。即本有初名第
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二念。對前生有得第二名。此顯所除。
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疏。不爾至有意故者。顯除所以。由彼卵生
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初在胎藏無意識故。
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論。即能引發至異熟果故者。問彼天初生異
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熟六識。有無二心何心能感 答招總別報
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名為行支。故感第八業而亦招彼也。若初
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六識是善等者。省斯問答 問准小乘宗
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彼沒生欲。欲有五趣生何趣耶 答按婆
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沙論總有三說。有說定生地獄。有說定生
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惡趣。如是說者定生欲界處所不定。
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論。有義至究竟故者。准有宗義順正理論第
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十二說。通欲．色起。色界之中而有兩釋。一
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云唯下三靜慮。非在第四。勿因與果極相
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鄰逼。有說亦在第四靜慮。除無想天。已生
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彼天受彼果故 俱舍論同 婆沙一百五
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十二中有三說別。有說唯欲人心猛利有說
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力故。後之二說同順正理色界二義。雜心論
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說同婆沙論初師所明。
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疏。雖知離染諸地皆然等者。此遮外難外難
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意云第四定中諸地皆同離遍淨染。退後重
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得第四定時。無想天染亦必離矣。後生何
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不即在彼天住下三處 疏答意云。若離
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染同令生彼者。若爾彼天應無九處。離染
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同故。九處既差。明離染同熏修而異。雖復
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重得第四靜慮。其無想定未暇熏修。即便
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命終生彼下三竟有何失。
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疏。又解至說名為退者。問豈離下染即得
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彼定 設爾何失 若爾初得第四定時應
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得無想 答初得第四由未先得彼無想
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定。故假熏習後方得之。退由先得故不相
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例 問退第四定後還作意。厭遍淨染方
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得引生。無想重得何即不爾。若亦須修未
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修命謝生下三天何理不許 答必於此
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生而能修成方命終故。故不生下 問疏二
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釋中何師為勝 答有義斷云後解為勝。不
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明所以 詳曰。前解應善。後義雖云此生
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必得彼無想定。而無文證。設不得者復連
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何理。
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論。此由厭想至非聖所起者。按瑜伽論五十
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三云。前無想定非學所入亦非無學。何以
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故。此中無有惠現行故。此上有勝寂靜住
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及生故。又復此定不能證得所未證得諸
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勝善法。由是稽留誑幻處故 釋曰。如求滅
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定起無漏惠。無想不爾故云無惠。以滅盡
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定在無想上。名此上有勝寂靜住。上有無
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色四處可生名為生也。或五淨居是聖生處
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名為生也。如阿羅漢必依滅定證無餘依。
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無想不然。云未證得諸勝善法。或入滅盡
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前方便中入色．無色諸有漏定名證善法。
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無想不爾。由此多因故聖不入。
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論。令不恒行恒行染污心心所滅者。顯揚第
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一云。不恒現行諸心心法。及恒行一分諸心．
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心法滅 對法第一．五蘊等同。與唯識別。
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如疏所辨。
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論。此定初修等者。七地已前二乘等得名為
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初也。故瑜伽論第十二云。復次云何超越入
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諸等至。謂即於已得圓滿清白故。從初靜
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慮無間超入第三靜慮。第三無間超入空無
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邊處。空處無間超入無所有處。乃至逆超亦
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爾。以極遠故無有能超第三等至。唯除如
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來及出第二阿僧企耶諸大菩薩。彼隨所
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欲入諸定故 釋曰 言清白者。顯超加
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行而離染等 無超第三者。明無超二
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能至第三。餘文可悉。而疏云唯得超一地
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無漏入故者。未自在者依瑜伽論唯超一
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地。故超越者將入滅定。而從初禪漸次超
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一至無所有而超非想入於滅定。名超
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一地 若爾如何言依非想而入滅定
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答依非超說。依非想種兩釋如疏。
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論。遊觀無漏者。有義疏簡本智。今解通簡
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根本．後得。後得之中亦有斷道故。遊觀者
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簡根本全．後得斷道。又根本智亦有遊觀。
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若言無者豈根本心皆能斷惑。如無學者
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不斷惑故。八地已去純無漏心。豈念念中皆
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能斷惑。故今說者根本。後得俱有遊觀。為
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加行入亦無違也。諸論皆云有二緣故然
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初修者可唯後得 詳曰。今依教理取疏
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為正。且遊觀名非不斷惑獨得其稱 設
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然何失 若爾佛位應唯遊觀。不斷惑故。
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由此故知若不斷惑及不觀理總名遊觀。
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故佛位中有非遊觀。遊觀既非根本智攝。
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明定加行必後得智 設根本智為加行引。
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復有何失 答既云加行。本智何得有加
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行相。縱至佛果雖任運起。亦必須依滅盡
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相入。觀滅盡相非本智用。不爾二因顯不
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盡失 若云二因據因位說。亦為不可。果
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位滅定教何不論。亦無文斷二唯因位。緣滅
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盡相任運者依通果何失 若云依彼滅
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盡相者即是本智此亦不然。瑟恥羅經云。
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正思惟無相界故。正思惟者諸文皆說是後
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得智。況此下云要證二空隨應後得所引
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發故。何得隨情而強會耶。由斯理准唯
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依後得為加行也 問有頂既無根本之
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智。云何得有後得智耶 答有三釋。一云無
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所有處根本智引。二云初靜慮中根本智後。
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三云後智本智後生。若不證正不了俗故。
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非要鄰次後生方是。由此彼處有後得智。
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智者當思 又按瑜伽第十二中依二因入。
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即彼論問。以何方便入此等至。答若諸聖者
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已離無所有處欲。或依非想非非想處相而
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入於定。或依滅盡相而入於定。依非想非
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非想處相而入定者。謂於此上心深生厭
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捨。非想非非想處進趣所緣皆滅盡故心便
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寂滅。依滅盡相而入定者亦復如是 釋
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曰。緣非非想心．心所法生厭離心而入彼
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定。此依初修。依滅盡者即任運緣非非想
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處心．心所法生厭離等。與前相似云亦如
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是。此依久習 又釋初緣有為行厭捨想
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心。後緣無為行厭捨想心。厭捨義同云亦
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如是。亦約初久二修別也。
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疏。以下品有心勝者。勝字疑誤。合為緣字。
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無心用彼有心為緣而後方起。又語亦略。
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思之可悉。
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疏。體即無漏種者。依無漏種之所立故名
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無漏種。
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疏。非相應者。非心．心所故非相應。
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論。已得自在等者。問准大般若超等至者
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欲界等心。而能入出滅盡定等。瑜伽十二八
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地已去．及於如來方能超定。八地已去意純
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無漏。云何得起欲界心耶 答正會如疏。
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復有說云。經中既云起欲界心。明知八地得
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起有漏。而言無漏依多分說 詳曰。若八
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地去許第六識起有漏者。即第七識我執乃
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行。如何瑜伽言八地等唯成轉識不成賴
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耶。若據多分。二乘無學應亦同之。同一句
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故。又大般若云。不退位得漏盡通。以彼諸
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漏永不起故。若許更起豈不違經。若據多
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分即第七地應名漏盡及捨賴耶。多不起
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故。若云第七方八不及。亦應第八不如後
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地。應第九等方名捨執得漏盡通。若云第
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八是不退故七不例者。既齊容有我執等
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行。亦應同七不名不退。若依勝劣還第九
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等合名不退。由此定知不起有漏。疏會為
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善 今助一釋。大般若言起欲界心通實
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及似。彼經但言菩薩能超諸等至等。不言
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唯是不退位故。故通諸地皆能超定。隨應
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真．似。瑜伽且據唯無漏者自在人說。亦不
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相違欲界心 問心．心所法界繫自別。准
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何得知而似於彼便立彼名 答按瑜伽
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論六十九云。又從欲界無記無間色界善心
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生。如色界果欲界變化心。即從色界善心
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無間此欲界無記心生。又說此心為欲界
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者。當知是彼影像類故。非自性故。既云是
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彼影像類故非自性等。云何得是實欲界
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心。實欲界心何須云類非自性耶。論既自
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釋是影像類非自性故。明變化心似欲名
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欲。不爾云何言影像類非自性耶。此既色
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界似欲界。菩薩似欲名欲何失。
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疏。第二解至仍非想地為依等者。問即無學
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等應恒住此。以非想種恒時有故 答曾
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得彼定後餘定心引無心位。方依彼種建
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立斯定。豈但有種即得定耶 問准超定
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者身中理有厭．不厭種。由初習時厭勞慮
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故今依何立 答因位可通昔厭種立。果
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位不然。得勝捨劣無厭種故。
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疏。無進趣止息行相者。無進不同有學。無
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止不同無學。
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疏。不同餘種非止息故者。此釋外難。外難可
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悉。此談其定有止心等不起之能。名為
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不止息不同無學學窮名止。
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疏。通有為無為有為中通有無漏者。顯學．無
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學被法通局。
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論。後上二界至意成天故者。問七地以前未
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變易者。往還二界理教無遮。云何欲界不
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得後起 答且談二乘不據菩薩。由斯
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但引鄔陀夷經以之為證。疏據此理云欲
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不起 鄔陀夷事如婆沙論一百五十三云。
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如契經說。尊者舍利子告苾芻眾言。戒定
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惠具足者能數數入滅受想定。彼於現法及
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將死時。若不能辨如來聖旨。命終起段
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食天生在意成天中。於彼復能數數入出
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滅想受定。斯有是處應如實知。具壽鄔陀
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夷在彼會坐語尊者舍利子言。彼苾芻生
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意成身天能數入出滅想受定無有是處。
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第二第三亦如是說。佛告鄔陀夷。汝以何
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等為意成天。豈不欲說非非想處為意
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成耶。彼答如是。世尊告曰。汝是愚人盲無
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惠眼。云何乃與上座苾芻共論甚深阿毘
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達磨。廣如彼說 問准所引經不言無色
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得起滅定何為誠證 答由經隱祕大小
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乘解各有不同。取證亦別。故有宗云。意成天
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者是色界繫。故佛見訶沙彌所說。若經部計
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通無色界中。無色界中亦起滅定。故婆沙論
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一百五十二云。譬喻者說戒定惠具由斯無
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色起無有失 有義大乘者說。舍利子說
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色．無色界名意成天皆得起定。故佛便訶
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鄔陀夷云。二果八地如身子說皆能現起。
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汝今云何將非想地為意成天而不起耶。
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故今引證無色起定 詳曰。今觀論意引
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經證彼色．無色界是意成天。意成天成即得
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證彼無色入定 證理云何 答若無色界
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非意成天。沙彌不合難舍利子。佛不應
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云汝豈不謂非非想處為意成耶。准佛
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沙彌訶難之辭。明知先許意成天者通無色
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界。次證定云。身子但言意成天者即得重
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起。言不簡故故通無色。若云身子意談色
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界。此亦不然。文不言故。設縱爾者文既不
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遮。明知彼意但一時爾。佛訶但云不得尊
|
意。不云無色無得起義。由斯論主依文約
|
理引之為證。
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疏。非不定人至無餘地說者。按彼論云。如
|
迴向菩提聲聞由遇緣故乘無上乘而般涅
|
槃。如是菩薩設為如來及諸菩薩之所棄
|
捨因棄捨故。若遭尤重求下劣乘般涅槃
|
緣。應乘下乘而般涅槃。然無處無容諸佛
|
菩薩如是放逸棄捨於彼定無是處。
|
疏。與定性人有何別者。若不定性永入無餘
|
與彼定性而有何別。
|
疏。或此文與五十六別等者。五十六意據建
|
立已一切皆起。此據少分。即彼論云。在聖
|
相續通學．無學起者。先於此起。後於色
|
界重現在前。託色所依方現前故。此據未
|
建立阿賴耶識教。若已建立於一切處皆
|
得現前。
|
論。要斷三界至所引發故者。有義此依有頂
|
善心等說。謂於有頂意識。麤動不能厭患
|
制伏息滅。非謂制伏染心．心所。有頂染法
|
全未伏斷。亦能現起滅盡定故。前論亦言
|
有頂上貪若伏若斷不決定故。又若依染即
|
下八地見所斷全修斷迷理。異生有漏亦不
|
伏故 詳曰。本明滅定要斷見惑而方得
|
起。故說異生不能伏滅見道煩惱顯彼
|
不得。今者乃云不伏彼善。說之何為。與
|
論文意殊不相當。又辨見惑如何以彼有
|
頂修惑未滅為難。而細被之便成可笑。餘
|
過思之。
|
疏。有云至能入此定者。問彼人意何 答滅
|
盡定者三乘同得。法空智者唯大乘有。故不
|
許之。
|
論。唯不還至得此定故者。攝論第三云。又入
|
滅定等言。除佛．獨覺．若阿羅漢．若不還果．
|
及不退位諸菩薩等。餘不能入。
|
論。彼隨應生上八地等者。問隨上八生。即
|
顯不定得第四定。與對法論豈不相違。彼
|
論第九作四句云。若已離色界欲者。一切
|
皆能入無色界寂靜解脫定耶。設能入無色
|
界寂靜解脫定者。一切已離色界欲耶 答
|
此初句者謂依未至定已離色界欲。而不
|
能得入無色界寂靜解脫定 釋曰。即那
|
含人而不得彼色．無色界根本定者。能離
|
色欲而不能入無色定也 言無色界寂
|
靜解脫即無色定。離苦．樂等得解脫名。非
|
滅定也 第二句者。謂諸聖者已得第四靜
|
慮。不求生無色界。而起厭背第四靜慮行。
|
恒現在前捨斷結道依勝進道。漸次能入
|
無色界寂靜解脫定 釋曰。即那含人依六
|
行道欣上厭下得無色定不斷色染。勝進
|
道者即六行道。對前斷道得勝進名。然由
|
能入無色解脫方入滅定。第三句者謂即此
|
行者勤求離欲依斷結道。漸次能入無色
|
界寂靜解脫定。第四句者謂除上爾所相。答
|
如疏中會。或唯識師云。我不以雜集之言
|
以為定量。何得以彼而為難耶。
|
疏。若爾異生應唯種子潤者。此難意云。不還
|
伏現即以種潤。異生亦爾。何非種潤 設
|
爾何過 答即無異生得生上失。以下地
|
種而未斷故。
|
疏。異生現行潤至應生上界者。其意難云。如
|
言異生而以現潤。下雖有現不潤生上。聖
|
言種潤下雖有種不潤生上 答如疏明
|
有義釋云。聖人種正潤。有種不上生。異
|
生正潤惑不伏不生上。分別起者及細俱
|
生。非正潤惑故。雖不伏而得生上。全界煩
|
惱能潤生者。若有正潤亦能潤生。無正潤
|
者餘即不能。無所助故 詳曰第六意識俱
|
生我見相應貪等豈非正潤。若言是者正潤
|
惑在。云何言無故得生上。若言不是便違
|
諸教。若云雖是由闕餘者。此即疏意何煩
|
更云。又不得言及細俱生非正潤也。
|
疏。若伏下八地或五地等者。即前二師說伏
|
八地．五地惑也。形滅定故並名為下。若伏
|
八地二種無為皆非擇滅。若伏五地唯想
|
受滅不得擇滅。不動無為擇滅所攝。下四
|
地惑並皆斷故。疏文總也。應如此知 有
|
疏本云一地．五地。一字錯也合為八字。有
|
依一字作多解釋有多過難。故八字正。
|
論。說已入遠地菩薩等者。即瑜伽論六十二
|
云。一切異生不能行故。唯除已入遠地菩
|
薩。
|
論有從初地至皆入此定者。問對法但云永
|
伏煩惱不言起定。此論指彼文何不同
|
答文雖不言意必許起 何所以者 答煩
|
惱未伏定無由得。既一切惑永伏不行何
|
不能起。此論取彼論意而言皆起此定。亦
|
無爽矣。
|
論。經說至滅盡定者。按楞伽經第七道品
|
明前六地。第七地去與二乘人所入滅定
|
有差別也。故彼經云。佛告大惠。菩薩從初
|
地乃至六地入滅盡定。聲聞．辟支佛亦入
|
滅定。大惠諸菩薩摩訶薩於七地中念念入
|
滅盡定。以諸菩薩悉能遠離一切諸法有無
|
相故。大惠聲聞．辟支佛不能念念入滅盡
|
定。以聲聞．辟支佛緣有為行入滅盡定。隨
|
在所取．能取境界。是故聲聞．辟支佛不能
|
入七地中念念滅定。
|
疏。雖瑜伽論至無違者。此言意云。取彼實
|
緣無相界者不取其似。故除二乘。故與
|
八十義不相違。菩薩．二乘雖俱後得。變有
|
親疏故分真似。今助一釋。七地以上緣無
|
相界亦變相緣。不爾便非依後得智而入
|
滅定。然二乘者不能念念而入彼定故名
|
不共。按彼論云。於一切相不復思惟。唯正
|
思惟真無相界。漸入滅定滅轉識等。次異
|
熟識捨所依止。由異熟識無有取故。諸轉
|
識等不復得生。唯餘清淨無為離垢真法界
|
在 問既住無心後何能出 答按瑜伽論
|
第十二云。問入滅定時無有分別我當入
|
定我當出定。正在定時心寂靜故遠離加
|
行。將出定時心先滅故亦無作意。云何能
|
出。答先於期心善修治故。若有諸行．諸狀
|
諸相。能入於定能出於定。於彼修習極多
|
修習。由修習故任運能入任運能出 釋曰。
|
由修習力雖無分別而能任運出入此定。
|
先由修習有心定故。有諸行．相．狀入出於
|
定。於有心定由多修習厭離加行。加行力
|
故任運入出 又釋此據自在。若未自在亦
|
由期願而方出定。今觀此文通初．久習。
|
言先期心是初業者。善修治故是久業者。
|
下文但釋久習出定。闕初不云 又十二
|
云。出滅定時緣三種觸等。如樞要．燈並已
|
具釋。今依婆沙百五十三。問如是三觸有
|
何差別。彼有四說。第二說云。空是不動觸。
|
無願是無所有觸。無相是無相觸。依三解脫
|
以配三觸。餘繁不錄。
|
論。悶絕者。悶有二種。一者悶觸。二悶心所
|
由悶觸故引生心悶。疏取前義。有義取後。
|
所以者何。既言悶觸起時唯有意識。明知即
|
是意識心聚名不共也。亦不可說雖觸引
|
生非悶即心。眼由緣引尚別有體。悶由
|
觸引心等不明名悶何失。下無心悶不言
|
由引及似彼者。一云識聚不明之時名之為
|
悶。非如眠有別心所法。故不言之。二云
|
義准知故所以不說 詳曰觀乎有義引證
|
為理。理恐未可。論但說云悶觸起時唯有
|
意識。不言意聚而是悶攝。何以得證心聚
|
為悶。以眠例者亦為不齊。如緣引眠眠不
|
引眠。如緣引悶如何今悶更引心悶。又眠
|
緣引立心所眠。緣引心悶亦應別立悶為
|
心所。既不別立。何以得眠而為其例。不相
|
似故。然疏本意顯悶不同眠別有體。云悶
|
非心。不障依於意識總聚而假立彼名
|
心悶也。
|
疏。以觸末摩等者。末摩梵言此云死穴。或
|
云死節。順正理論第三十云。末摩無別物。
|
身有異支節觸便致死。
|
疏。第二解以觸處少分為體等者。即此唱文
|
是第二解。以前論文是第一釋。
|
論。又如浪像起一惑等者。又按瑜伽五十一。
|
於一剎那而有四業。諸識不俱四業不立。
|
故彼論云。何故若無諸識俱轉。業用差別不
|
應道理。謂若略說有四種業。一了別器業。
|
二了別依業。三了別我業。四了別境業。
|
此所了別剎那剎那俱轉可得。是故一識於
|
一剎那有如是等業用差別不應道理
|
釋曰。器世界名器。五根．扶塵．及種名為依。
|
是識因緣增上依故。此二第八所緣之境。末
|
那恒計第一為我名了別我。餘之六識各
|
了自境名了別境。隨前四識有緣境能
|
並名為業。其證意云。謂契經說第四了境
|
一識現前。剎那剎那即四業轉。諸識不俱便
|
違聖言四業轉義 問五位無心六識不有。
|
如何剎那四業轉耶 答有第四業必四業
|
俱。不言恒時皆四業並。故無其失。若恒時
|
俱但前三業。
|
疏。此中意起至復助五生者。五俱意識而有
|
二義。一明了取。二能助五。若二眼識雖有
|
明了。無助引生故不為例。如定意識雖實
|
復明了不能助五。
|
疏。理實俗真者。生起於下。第二俗等而對
|
真等有四三二重數差別。
|
疏。或轉變者是變異義者。問初解何別 答
|
所變之用是依他起故與前別。此用實非見
|
相二分。依此二用計能所取方名二分。用
|
是二分執所起處。二分之用用名二分。
|
疏。上文安惠說餘非佛者。上言二分安惠明
|
餘不據佛說。佛無二分。下文明佛有二
|
分者。護法適爾非惠本意。
|
論。又契經三界唯心者。此十地經。無性攝
|
論廣釋其意。疏中雖引隨文兼釋。初學難
|
分。今更引之冀令易悟 論云唯有心者
|
心識是一。唯聲為遣所取境義。由彼無故
|
能取亦無。不遮心法。由彼與心不相離
|
故。如說若無心所有法心未曾轉。若爾滅
|
定何故唯心 釋曰。此經部難。若言有心定
|
有心法。如何滅定唯有心王。經部滅定唯
|
有心故 論是彼宗過。我大乘宗若處有心
|
必定亦有心相應法。若處無有心相應法
|
心亦定無。如是三界皆唯有心。此言顯示
|
三界唯識。言三界者。謂與欲等愛結相應
|
墮在三界 釋曰。舉欲界愛等色．無色二
|
界愛結。無漏清昇。對彼有漏名之為隨 論
|
此唯識言成立唯有諸心．心法。無有三界
|
橫計所緣。此言不遣真如所緣依他所緣。謂
|
道諦攝根本．後得二種所緣。由不為愛之
|
所執故。非所治故。非迷亂故。非三界攝。
|
亦不離識故不待說。若爾應說如是二
|
界。無色界中經部唯有心．心法故 釋曰。
|
若以二智不執外境。二智所緣不離識故
|
唯識自成故不待說。無色經部心不執外。
|
彼界唯識不說應成。對彼應言二界唯識
|
論此難不然。識所取義皆無義故。非但色
|
無說名唯識 釋曰。但識所取心外之境並
|
皆是無名為唯識。不唯色無得唯識名
|
論何者 釋曰。外人問也。除色等外何者更
|
是識所取耶 論亦無餘虛空等識所取義
|
釋曰。此出色外所取之義 論經部諸師許
|
無色界諸心．心法是無色相無體無實所
|
取境義顯現所依 釋曰。敘彼計也。彼計
|
虛空是無色相。無體實等。然此空者由心．
|
心所破色觀空虛空方顯。故心．心法是空
|
所依 論恐彼執為非心．心法故說三界
|
皆唯有心 釋曰。恐執虛空離心．心所名
|
非心法。或恐彼執能依空無。所依心法亦
|
復不有。由斯故說三界唯心。披此觀疏疏
|
可悟矣。
|
論。又說所緣唯識所現者。按解深經。慈氏菩
|
薩問世尊。諸毘缽舍那三摩地所行影像。彼
|
與此心當言有異。當言無異。善男子當
|
言無異。何以故。由彼影像唯是識故。善男
|
子我說識所緣唯識所現故。世尊若彼所行
|
影像即與此心無有異者。云何此心還見
|
此心。善男子此中無有小法能見小法。然
|
即此心如是生時。即有如是影像顯現。善
|
男子如依善瑩清淨鏡面以質為緣還見
|
本質。而謂我今見於影像。及謂離質別有
|
所行影像如是顯現。此心生時相似。有異
|
三摩地所行影像顯現。世尊若諸有情自性
|
而住。緣色等心所行影像。彼與此心亦無
|
異耶。善男子亦無有異。而諸愚夫由顛倒
|
覺於諸影像。不能如實知唯是識。作顛
|
倒解 無性攝論第四釋云。三摩地者是能
|
令心住一境性。心法為體。此所緣境說名
|
所行。本境名質。似彼現者說名影像。謂一
|
切法作用作者皆不成故 名無小法能取
|
小法。譬如依止自面等質。於鏡等中還見
|
本質由迷亂故。謂我見影由鏡等緣威力
|
大故。雖無異影而似別有影像顯現。此
|
心亦爾 問此鏡中像為有無耶 答有兩
|
釋。一云鏡中有別影像。眼識起時緣影而
|
生。不爾便應有見無相。喻不似法。又攝
|
論等鏡像況依他。空花類遍計。又七十六
|
云。如淨鏡若有一影生緣現前唯一影起。多
|
影亦然。准此別有。但無實用說離質無。攝
|
影從質云見自質。一云離質無別影像。
|
由迷亂故謂見影像 故佛地論第四說
|
云。謂諸有情顛倒執著影像熏習成就力故。
|
鏡面為緣自識變異似面影現。由是世間
|
起增上慢。謂我鏡中見其面影。以無別影
|
鏡中生故。經但說言眾像顯現不言生起。
|
佛地第五言生起者依現假說 又無性攝
|
論第五說云。又如影像於鏡等中還見本
|
質。而謂我今見於影像。而此影像實無所
|
有 又世親攝論亦第五云。譬如影像實無
|
有義。即於本質起影像覺。然影像義無別
|
可得 詳曰。後釋為勝。會餘違文具義燈
|
辨。小乘同異如瑜伽鈔。
|
疏。空定唯空等者。作觀行者而依空定觀
|
境皆空。若餘人等即於其境而為其實既
|
互相違。明境隨心種種見別。
|
論。二無所緣識智者。有義應云無所緣識相
|
智。無所緣相識得生故。文略不言。待今
|
說故 詳曰。意云無境而識得生。言無所
|
緣顯境無矣。何繁相言。若言相者而是境
|
相。故須置者四緣之中亦應說云所緣緣
|
相。相是境故。彼不言相得知是境。故此何
|
須。又相亦名所緣相也。論若言無所緣相
|
者。豈不濫彼相分無耶。有相濫失故無為
|
善。但見前文有識相言。便謂第二亦合有
|
相。二文全別不可例同。
|
疏。應言境非真慮起者。有義舊說緣無得
|
起慮者亦無有失。但約本質說此言故。
|
影像即心非所說故。舊義勝疏 詳曰。若
|
言緣無得起慮者。恐惑者言相無心生。故
|
境非真便遣斯惑。何得非勝 又影像者
|
但不離心。如何得云即是心耶。
|
疏。以是法故即有體法者。論云所緣法者。即
|
是因法既云所緣。必須有體故所緣因除
|
彼空花。疏云以是法者以是法緣法也。省
|
所緣言但云是法。
|
疏。又解除彼亦得者。因中應云除彼空花
|
所緣法故。以言簡之亦無過也。
|
疏。據理而言四事皆通者。有義彈云。身不定
|
難如何得說通非情耶。若言情．非情境於
|
多相續皆不定屬說通非情。此亦不然。境
|
通非情仍約有情名不定故。故應思之
|
詳曰。言四皆通通定不定 或通有情。
|
不云四種通情非情名皆通也。
|
論。謂識所變至說為法空者。按二十唯識論
|
云。非知諸法一切種無。乃得名為入法無
|
我。然達愚夫遍計所執自性差別諸法無我。
|
如是乃名八法無我。非諸佛境離言法性
|
亦都無故名法無我。
|
論。是惡趣空諸佛說為不可治者。按寶積經
|
云。一切諸見以空得脫。若起空見即不可
|
除。
|
論。亂相及亂體等者。攝論第四無性釋云。亂
|
相許為似色變識。亂體許為非色變識。順
|
結頌法。故文隔越其義相屬。若無似色所變
|
因識。非色果識不應得有。似若無境有境
|
亦無 釋曰。言順結等而釋外難。外難意
|
云。准長行釋與彼頌文何故不次。故答彼
|
言約順結頌。取義相屬故文隔越亦不相
|
違。其文隔越對看可悉。先因後果名之為
|
順 又云。似若無境無似色境。有境亦無。
|
能有彼境顛倒之心名為有境。
|
論。現量證時不執外等者。依二十論通破
|
正量．及薩婆多。故彼論云。如夢等時雖無
|
外境。而亦得有如是現覺。餘時現覺應知
|
亦爾。故彼引此為證不成 釋曰。通破二
|
宗 又若爾時有此現覺。我今現證如是
|
色等。爾時於境能見已無。要在意識能分
|
別故。時眼等識必已謝故 釋曰。破正量部。
|
以彼計境相續有故。故但破見 又剎那
|
論者有此覺時色等現境亦皆已滅。如何此
|
時許有現量 釋曰。此破有宗。有宗境．識
|
皆剎那滅。
|
疏。後五識生何故執斷者。有何所以意執斷
|
耶。執既不斷與五同緣。故知五俱第六意識
|
有執無妨。
|
疏。若小乘等難至不是破他者。本雖破他設
|
他有難。此文即成顯正義也 問設他有
|
難依五識說。何乃不破彼五識耶 答前
|
已顯五不執為外故不破之 有義彈云。
|
疏說此但顯其正義不是破他。今解破他
|
者 詳曰。疏意如前非不破他 問何以
|
得知疏亦破他 答疏既說云不可執為
|
是實外色。若不破他而誠於誰云不可
|
執又。下方云若小乘等。若前不是破他說
|
者。何乃中間言若等耶。以此而觀。疏意不
|
唯明中自義顯對他難理通辨正。思之。
|
論。若覺時色等者。按攝論云。若於覺時一
|
切時處皆如夢等唯有識者。如從夢覺便
|
覺夢中皆唯有識。覺時何故不如是轉。
|
論。要至覺時等。按攝論云。真智覺時亦如
|
是轉。如在夢中此覺不轉。從夢覺時此覺
|
乃轉。如是未得真智覺時此覺不轉。得真
|
智覺此覺乃轉 又二十唯識論云。如未覺
|
位不知夢境非外實有。覺時乃知。如是世
|
間虛妄分別串習惛熟。如世夢中諸有所見
|
皆非實有。未得真覺不能自知。若時得
|
彼出世對治無分別智乃名真覺。此後所得
|
世間淨智現在前位。如實了知彼境非實。
|
疏。彼間等流種等者。即彼第二而明等流異
|
熟因處。
|
疏。若前解等者。解等流中第一釋也。對彼
|
等流二種之義以辨餘因。下疏准知。
|
疏。若約後解等流果等者。後解等流種親生
|
現亦等流果。故取作意種子望心為士用
|
也。
|
疏。若後解等流至亦增上者。亦等流果顯所
|
生現望能生種有二果義。
|
論。有展轉力等者。有義今別敘難。難云豈
|
不由種生現對治方證離繫。何故不說故
|
論通也 詳曰。種生能治望離繫果但為
|
疏緣。與疏所敘對增上緣為難何別云別
|
敘難。請審披之。
|
疏。一切種子於彼四果攝果不盡者。不攝無
|
漏有為果也。
|
論。有說異類至或隨轉門者。按對法云。當
|
知此中以自性等六種因相顯因緣義。具
|
如彼辨。恐繁不錄。故顯楊論第十八中。廣
|
非有宗六因不得為因緣云。且同類因有
|
三過失。若言同類之因名同類因。有已成
|
過。何以故。若善等法善等體性前已成就彼
|
何用因。若言同類即因名同類因是即無
|
果。有不定過。何以故。不示其果是誰因
|
耶。又非決定因體同類。不相似法亦為因
|
故。若言非同類即因亦非同類之因。是即
|
言名有虛設過。同類因言無有所生浪
|
施設故。如是於餘四因三過。如理廣說
|
問與攝大乘豈不相違。彼許俱有是因
|
緣故 答顯揚破彼現行相望俱有因義不
|
同攝論。如前已會。
|
論。淨居天上大自在宮等者。十地論云。現報
|
利益受佛位故。後報利益摩醯首羅智處生
|
故 釋曰。行滿今生即證佛果名為現報。
|
以前諸行但為遠因。所以佛位不名後報。
|
菩薩後身地前業感故名後報。聖者不造招
|
後業故。後身菩薩名之為智。因智最勝以
|
智標名。即此菩薩處彼天中名智處生。處
|
謂安處。然自在宮諸教不同。如燈略辨。瑜
|
伽．對法二鈔之中更當會釋。
|
論。二乘迴趣等者。問前三果迴趣大乘。為
|
更經生方受變易。為不經生 答有經不
|
經而非一向。故佛地論第二云。若有學位
|
迴向菩提。或隨煩惱感生勢力。感彼生已
|
於最後生。伏諸煩惱起定願力。資現身因
|
乃至成佛。或迴心已即伏煩惱起定願力。
|
資現身因乃至成佛 問若經生者如初果
|
人要受七生。為不爾耶。餘問准此 答佛
|
地論中但許經生不定生數。隨多小生未
|
必具受 問既許經生取後果不 答佛
|
地論云。經生伏惑而不言斷。故不取後所
|
未得果。
|
論。第六轉識至更相引故者。諸心相引具如
|
燈辨。故此不云。
|
論。初起無漏至唯欲界者。顯楊論證如下當
|
引。
|
論。三所緣緣至所慮所託者。具如疏明。有
|
義人物等質雖體是有。水鏡等法能帶己相
|
然無彼質水鏡亦有。彼質但能生鏡等影
|
不生鏡等。非但生影名之為緣。要生能
|
照方名緣故。故質非是鏡等所慮。亦非所
|
託。是故應以二義雙簡 詳曰。理實慮託
|
鏡望質無。然鏡中影非不由質。據此一邊
|
云闕所慮亦何爽也。或鏡等體不待質生。
|
能照之用因所照顯。若無所照將對於誰
|
得名能照。亦猶真性本自無為。要待惑亡
|
果義方顯。鏡之能照類亦應然。據此義言
|
有所託者理亦應通 又疏云設本意可
|
知。
|
疏。親所緣者。即謂見分是帶己相者。相分
|
名己。見分帶相名帶己相。
|
疏。此疏中即影像相分是帶本質之相等者。
|
有義彈云。若爾疏者應是相分之所緣緣。故
|
應說云。親所緣緣己體之相。是能緣心親
|
所帶故。彼疏所緣雖非親帶。然親所帶杖
|
彼而生。與彼相似。展轉言之亦名所帶。所
|
緣既爾緣義亦然。親所帶相藉彼而生方起
|
心等。故展轉說名之為緣。然親所緣非無
|
帶彼疏所緣義。然今論文言帶己相。意顯
|
能緣帶彼所緣己體相故 詳曰。心帶境
|
相據展轉言非疏不許。故前疏云。緣生於
|
誰。誰帶己相。謂心相應明心帶境。若云疏
|
據親所緣者。在疏無文。又疏科云初釋出
|
體。豈初段中疏主不許通疏親緣。以此故
|
知。疏主許心帶境相也。今言影像是帶質
|
者。帶謂狹帶親附之義。依此義言云相帶
|
質。見望本質隔相疏遠故不言之。由斯
|
前後望義不同理無有失 今又解者。帶
|
有二義。一帶者挾帶親附之義。能緣親附所
|
緣之境而不相離名為挾帶。而猶世言身
|
佩劍矣。二帶者似也。能緣有似本質之相。
|
相即相分。心質相離名為帶似。亦若世言
|
面帶火也。雖境望心近遠不同。然心對彼
|
總得名帶。如次名為二所緣緣。心因親疏
|
二境起故。故論總中言帶己相。心或相應
|
不遮何相。別中方說能所二緣不離相離。
|
由斯不假據展轉說方名為帶。智者思之。
|
論。非諸有情種皆等故者。問設種不等變之
|
何失 答他種為質自種為影。若有多少
|
即有質影不同之失。若云不同亦何失者。應
|
亦青質而相是黃種種之過 又變他種應
|
有聖凡雜亂之失。如凡第八緣聖無漏凡
|
應成聖。有無漏故。二乘聖等緣凡之種
|
應還成凡。具惑種故。若云凡八不緣無
|
漏。若爾凡可無違。聖緣有漏成惑種過
|
問佛緣凡夫不成於凡。二乘緣凡何令起
|
惑 答有漏第八變即有用。無漏第八但現
|
彼影非皆有用。故不相例。
|
論。能於餘法等者。除自已外與餘一切皆
|
為其緣不同所緣。所緣緣者唯對能緣以
|
為緣故。
|
論。生住成得四事別故者。按顯揚論第十八
|
云。問以誰為先。誰為建立。誰和合故。何法
|
生耶。答自種子為先。除所依種。外所餘若
|
色．非色所依及業以為建立。伴及所緣境為
|
和合故。如其所應欲繫．色繫．無色繫．及不
|
繫諸法生 大論同之。所言住者對法第五
|
云。任持增上者。謂風輪等於水輪等。器世間
|
於有情世間。大種於所造。諸根於諸識
|
釋曰。風輪．器世．大種．諸根為依。令彼水輪．
|
有情．所造．諸識而得住故。所言成者具如
|
疏引 所言得者顯揚十八云。問以誰為
|
先。誰為建立。誰和合故得何法耶。答三乘
|
種姓為先。內因力為建立。外因力為和合
|
故。證得煩惱離繫涅槃。此中內因力者。謂如
|
理作意小欲知足等內分善法。又得人身生
|
在聖處諸根無缺無諸業障。於如來所具
|
淨信心。如是等法是名內因力。外因力者謂
|
諸佛出世宣說妙法。住正法者共為伴侶。
|
具悲信者以為施主。如是等法名外因力
|
彼顯揚論又有作用。此論所無故彼論云。
|
問辭同前。答自種為先。即彼前生為建立。
|
彼生緣為和合故。自作業者自所作用。而得
|
成辨。自所作業者。如眼之見業。如是所餘
|
諸根當知各別作業。又如地能持．水能
|
火能燒．風能燥。如是等類是名外法各別
|
作業。此論所無。會如本疏。
|
論。然增上緣至二十二根者。按對法第五。
|
增上緣者有九增上。後六增上依彼二十二
|
根建立。故彼論云。此後增上依二十二根
|
建立。境界增上者。謂眼．耳．鼻．舌．身．意。由
|
此增上力色等生故。產生增上者謂男．女根。
|
由此增上力得入胎故。住持增上者謂命
|
根。由此增上力眾同分得住故。受用果增
|
上者謂苦．樂．憂．喜．捨根。依此能受愛．非愛
|
異熟故。世間清淨離欲增上者謂信等五根。
|
由此制伏諸煩惱故。出世清淨離欲增上者
|
謂三無漏根。由此永害諸煩惱隨眠故 又
|
云。云何根幾是根。為何義故觀根耶。謂取
|
境增上故。種族不斷增上故。眾同分住增上
|
故。受用淨不淨業果增上故。世間離欲增上
|
故。出世離欲增上故。是根所境增上者謂眼
|
等六。由此增上力於色等境心．心法轉故。
|
種族不斷增上者謂男．女根。由此增上力子
|
孫等胤流轉不絕故。餘如前說。為捨執著
|
增上我故故觀察根。
|
疏。云俗家族者。男女二根。餘頌配論義可
|
知也。又瑜伽論五十七。有八復次廢立斯
|
義。初同對法。餘七有別。恐煩不錄。
|
論。除後剎那等者。如疏具明。諸論有違。義
|
燈廣會。故此不云。
|
論。近能引發根本位故等者。顯得無漏根
|
名所以。或釋外難。外難意云。三根無漏。資
|
糧．加行何得名為未知當知。故以引生遠
|
資等釋。
|
論。於此三位至為此根性者。問菩薩要託第
|
四靜慮。若據二乘三受不俱。如何此位得
|
有九根 答通依三乘得有九根。不言
|
九根而俱起也。
|
論。加行等位至故多不說者。問加行善根是
|
色界法。離欲方得。云何此位猶有憂根
|
答決擇分善通依色界本地．近分。近分起者
|
既未離欲得有憂根。固無有失。故按對
|
法第十本論說云。未知欲知根者。謂於方便
|
道及於見道十五心剎那所有諸根 釋論
|
云。諸根者謂意根．信等五根。由未至定等地
|
所依差別故。如其所應有樂．喜．憂．捨。
|
疏。然此無漏根通三界等者。生起下論。今按
|
彼云。問空無邊處地幾根可得。答十一。識無
|
邊處．無所有處地應知亦爾 釋曰。信等五
|
根．意捨命三．三無漏根合為十一 論云問
|
非想非非想處地幾根可得。答八 釋曰前
|
十一根中除三無漏。三無漏無如此下釋。此
|
等皆約諸人容有現行而言。不依一切及
|
種子說。凡無無漏。下界種子上身有故。不
|
唯八等。論七根入無色等。如義燈釋。
|
論。前三無色有勝見道等者。如疏具明。諸多
|
同異燈中亦辨。三類邊智如前鈔說。故不重
|
云。
|
疏。唯得修修非行修修者。得謂所得。修謂熏
|
修。由現道力令所得法種子增明。故所得
|
法名之為修。行謂現行。修謂習學亦名習
|
修。疏第八。
|
成唯識論演祕卷第六(終)
|
|
成唯識論演祕卷第八
|
|
沙門智周撰
|
論。云何此依十五處立者。而有兩釋。一云云
|
何此十因依十五處立。二云此者此前四
|
緣。既云如是四緣依十五處義有差別建
|
立十因。云何此緣依處立因 有義斷云。
|
後解為勝。依處差別立緣為因。非離緣
|
外別有因也。十因既然依處亦爾。即開四
|
緣為十五處。非離緣外別有依處。由此
|
義顯開前四緣為十五處。約十五處義有
|
差別。建立四緣以為十因。然開四緣為十
|
五處。義准應爾非此有文 詳曰。前勝。何
|
所以者。下文別問四緣依處攝因等故。故
|
下論云。所說四緣依何處立。復如何攝十
|
因．二因。又前問已即舉依處而辨十因以
|
答其問不言四緣。以此而言故前義勝。若
|
取後者後文更問一何繁重。前文不答何乃
|
闕乎 今又釋云。此言雙此四緣．十因。云
|
何四緣及以十因俱依依處。下答先辨十因
|
依處。後明緣依。明緣依中。以隔十因文
|
勢遠故故更問起。亦不相違。
|
疏。然依者於義俱第七轉聲者。略為二釋。一
|
云依．於俱第七轉。疏云者．義是助辭矣。非
|
說依者是彼於義。依若於義云何得言俱
|
第七轉。體無二故不可言俱。
|
二云依．於有同有別。如根．境者依．於不
|
同。言依語處立隨說因依即於義。今依彼
|
因云依於義。對依於名云俱第七。更思。
|
論。謂法名想所起語性者。此瑜伽論三十八
|
文。具如疏引。今略釋云。法謂一切有為．無
|
為繫．不繫等為因起言並名為法。名謂法
|
名。由聞諸法種種名已。或自據教尋名．
|
句．文。而起於想取境分齊善．惡等已方起
|
言說。亦依文．句而起於想。舉初攝餘但
|
云名也 問論說尋．伺名語遍行。云何由
|
想方起言耶 答取境分齊方發於言。實
|
由於想緣彼法義。而起於語亦賴尋．伺。
|
今據取境起言之由但說於想。又復語因
|
而有通局。親疏兩別。尋．伺雖親不遍佛有。
|
想因雖疏為通因果。所以言也。
|
疏。但以三相及得例難等者。其例意云。彼得
|
及相是依法立。隨所依法以判於性。名等
|
亦然。何不隨聲通於善．惡。
|
疏。不可言共至不同名等者。此牒外救外救
|
意云。得及生等為所依法俱有因義。名等不
|
爾。何得相例。
|
疏。大乘共有因等者。此破救意。顯大乘因
|
不唯得等。不可以爾自宗義救 問因本
|
質聲可唯無記。以因第八唯無記故。若杖
|
他變相分之聲其性是何 答可通於善。如
|
以善心聽佛說法。本質既善能聽所變聲善
|
無失。因聲無記據本質說。相分名等隨所
|
依聲亦通善也。
|
疏。不是異體依體立義者。語依是體。說因是
|
義。由語體上有能詮義。即以語依而為說
|
因。不同眼識依根別有。不同得等依法假
|
施 問以語依義為隨說因如何而言語
|
依即是隨說因體持業釋耶 答義不離體。
|
持業何違。
|
疏。若爾即以言說為果者。設爾何失 答便
|
違語依即說因義。
|
論。若依彼說至是語依處等者。二論不同。具
|
如疏會。有義疏說論文雖無會者。此不應
|
理。即此文中正是解釋相違義故。又助論
|
主別立道理。菩薩地說三種十因。對法論
|
說即顯初因。性唯是染 詳曰。論中何有以
|
能詮．所詮．生起次第會違之處。據論無此
|
言論無會。何有非理。又疏會云。對法唯依
|
染分相生以說因果。而隱不云言助論主
|
別立道理依初染因。一何蔽人彰自甚乎
|
問此文若非會相違者因何而致。復云
|
何科此會相違 答但顯彼文以隨說因
|
為語依處。明論意別云會違也。無能所詮．
|
相生義會。云論無會亦無過也 問三性隨
|
說因義云何 答披瑜伽論三十八云。謂
|
於世間種種稼穡。墮諸穀數世資生物。所
|
有種種名想言說。謂穀麥等即此望彼種種
|
稼穡為隨說因。又於一切雜染緣起。所有
|
種種名想言說無明行識。廣說乃至憂苦擾
|
惱。即此望彼諸雜染法為隨說因。又於一
|
切清淨品法及滅涅槃。所有種種名想言說。
|
即此望彼諸清淨法為隨說因。
|
論。領受依處者。領謂領納。受謂攝受。謂能
|
所受俱名領受。即領受處立觀待因。觀待
|
因者亦通能所。由此望彼應為四句。一能
|
受為因所受為果。先希食等後食等得。二
|
所受為因能受為果。因對於境方領受之。
|
三能受為因能受為果。因二定喜生三禪
|
樂等。四所受為因所受為果。如因風輪
|
持水輪等。餘類知之。故瑜伽論三十八云。
|
觀待此故。此為因故。於彼彼事若求若取。
|
此名彼觀待因。如觀待手故手為因故有
|
執持業。觀待足故足為因故有往來業。觀
|
待飢．渴故飢．渴為因故。於諸飲食若求若
|
取 問此因三性其義云何 答瑜伽論云。
|
觀待飢．渴羸劣身住。觀待段食所有愛味。
|
於彼追求執取受用。即說彼法為觀待因。
|
又觀待境界所有愛味。諸有支相續流轉。即
|
彼望此諸雜染法為觀待因。又觀待諸
|
行多過患故。樂求清淨攝受清淨成滿清
|
淨。彼望於此為觀待因。
|
論。即依此處立牽引因者。此牽引因亦有三
|
性。瑜伽論云。由彼各別自種子故。種種稼
|
穡差別而生。即說彼種子為此牽引因。又
|
於現法中無明等法所有已生已長種子。
|
今此種子望於餘生生老死等為牽引因
|
釋曰。此望於果通近及遠 又安住種
|
姓補特伽羅種姓具足能為上首。證有．無
|
餘二涅槃界。望彼清淨為牽引因 釋曰。
|
種望能證涅槃之智為牽引因非望涅槃。
|
涅槃非是因所生故。舉所證理顯能證智。
|
疏。未為善友力等所潤者。問諸教但云惑為
|
能潤。言善友潤曾未有聞 答潤者資助
|
令生長義。據生三有教說惑潤。若論出
|
世多聞．善友能助名潤。斯亦何違。疏云等
|
者等聞熏習。
|
論。生起因者。依瑜伽論亦通三性。論云即
|
彼種子望所生芽。又無明等法各別種子。又
|
種姓所攝一切無漏菩提分法所有種子。望
|
彼一切菩提分法。無記．染．善如次三性生
|
起因也。
|
論。謂於所作業者。所作者果。業即能作。即八
|
九處能作業．用。乃於果處說業用聲云所
|
作業。
|
疏。無記即因除無間緣等者。問變化無記無
|
間得生學．無學心。云何無間果非無漏
|
答即變化心通善．無記。若為嬉戲所起變
|
化無記性攝。為引道他或為利益諸有情
|
故而起變化。當知是善。故善變化引無漏
|
心。無記不爾。而昧劣故。餘義類此故不繁
|
云。
|
論。總依此六立攝受因者。此因三性瑜伽論
|
云。地雨等緣能生於芽 又近不善士聞
|
不正法非理作意。及先串習所引勢力生無
|
明等 又親近善士聽聞正法如理作意。
|
及先所作諸根成就。如次無記．染．善三性攝
|
受因也。
|
論。引發因者。有三性別。瑜伽論云。芽．莖．葉
|
等展轉相續。望彼稼穡若成若熟。
|
又從無明支乃至有。展轉引發後後相續。
|
望於餘生生老死等 又自種子所生一切
|
菩提分法。漸次能證有無餘依二涅槃界。如
|
次無記．染．善三性引發因也。
|
論。定異因者。瑜伽論說有三性別云。從大
|
麥種生大麥芽。大麥苗稼不生餘類。如是
|
所餘當知亦爾。又餘無明支及自種子乃至
|
有支能生那落迦。各生餘趣當知亦爾。即
|
此望彼諸雜染法名定別因。又三乘性各
|
於自乘能般涅槃。彼望清淨為定別因。
|
論。同事因者。三性異者。瑜伽論云。同為稼
|
穡而得成熟。非彼稼穡隨闕一因而得成
|
就。是故一切和合說為此同事因。又即彼一
|
切從觀待因至定別因名同事因 釋曰。
|
從染觀待至染定別總名染法同事因也。
|
又若清淨品觀待因乃至定別。彼望清淨
|
為同事因。
|
論。相違不相違因者。其三性者瑜伽論云。霜
|
雹災等諸障礙法。望彼滋稼為相違因。彼
|
闕無障是諸滋稼不相違因 又此雜染法
|
相違因者。謂出世間種姓具足。值佛出世演
|
說正法。親近善士聽聞正法如理作意。即
|
如所說種種善法若闢若離。是雜染法不相
|
違因 又種姓不具足不值佛出世。生諸
|
無暇處。不親近善士。不聽聞正法。不如
|
理作意。數習諸邪行。彼望清淨為相違因。
|
此相違因若闕若離是名清淨不相違因
|
問大乘滅法而不待因言相違因。豈非自
|
噬 答如疏及燈俱明與彼相違之法而
|
作因也。亦如因明四相違因 有義破云。
|
若言與彼相違為因令彼生等。此正相順
|
何名相違。今解即與當應生等諸法為因。
|
謂彼應生由因違彼令不得生。以彼所違
|
不生住等而為果故相違即因 詳曰。理亦
|
未可。當應生法彼既不生。即是無法。何得
|
有法與無為因。若言以彼不生住等而為
|
果者。既云與彼當應生法而為其因。何得
|
以彼不生住等而為其果。乃果無因。因無
|
果也。若言與彼應生法上不生住等。而為
|
因故云與應生法為因者。若爾因望不生
|
住等何名相違因。正順彼不生等故。故從
|
疏正。文如燈引。
|
疏。六相違者。樞要．義燈二處皆引。故此不
|
云。
|
疏。論二處至能生因者。即菩薩地及尋伺地
|
二處說也。
|
疏。准謂彼言生起因等者。亦有疏本作誰字
|
者。今隨准．誰以為兩釋 一者意云准彼
|
瑜伽言生起因。是此論中生起因也。如此論
|
中所引文是。此論既云生起因中而有業
|
種。明知彼論生起因中有業決然 二者意
|
云誰謂瑜伽言生起因唯是因緣。疏云此
|
因此因緣也。疏云如此文是者釋菩薩地生
|
起不唯因緣所以。所以者何。此論釋彼生
|
起等因。釋中既云生起因中而有業種。明彼
|
生起包業無疑。不爾此論便違彼本。二釋
|
俱得當從多本。
|
疏。牽引因全等者。問牽引因中有非因種
|
何得云全 答全未潤故名之為全。生起
|
全言亦准此知。
|
疏。餘二合前以為體者。即彼和合不障礙二。
|
疏。若不爾者至具三緣也者。若離出體其
|
方便中。不攝中間二緣爾者。論何不說中
|
間二緣是能生收。論既不說能生因攝。明
|
是增上。故知方便具攝三緣。增上即是方便
|
攝故。
|
論。一者異熟果等者。問准本業經佛母品云。
|
一切善受佛果。無明受有為生滅之果。是故
|
善果從善因生。是故惡果從惡因生。名善
|
不受生滅之果。唯受常佛之果。論云善惡
|
俱招異熟豈不相違 答有釋云。感三界
|
業若善．不善。皆無明引總名無明。資糧等道
|
有無漏善皆向佛果。非無明發總名為善。
|
非謂無明所發福等不感三界 詳曰。若
|
資糧道有漏善法皆向佛果。十王果業在何
|
位造。若許此位造彼業者。云何得言皆
|
向佛果。故義有餘 今者會之略為二釋。
|
一經隨轉隨化地部。化地部言。善非有因。
|
二據三乘無漏資糧．加行正位漏善。遠近皆
|
名佛果因也。明為緣故。無明惑本所引漏
|
善亦名無明。故云無明感三界果。由斯不
|
言諸餘煩惱及餘漏善感生滅果。若也執
|
文不許餘善感異熟果。亦應取文唯一無
|
明能感漏果。自餘煩惱皆不能招。文中唯
|
說無明得故。此既不爾彼何則然。故知經
|
論各據一義。並不相違。
|
疏。唯此一法非餘皆是假說等者。略為二釋。
|
一因果同性名為一法。一法因果是實等流。
|
非餘異性是等流也。縱言等流假說之耳
|
二唯此報業相似一法假說等流。非自餘
|
法亦皆假說為等流也。不相似故。疏舉殺
|
生一業因果。顯餘善惡業報皆是假等流
|
也。除斯以還不可假說。二解任取。
|
論。四士用果者。按瑜伽云。諸有一類於現
|
法中。依止隨一工巧業處起士夫用。所謂
|
農作．商賈．事王．書畫．算數．占卜等事。由
|
此成辨諸稼穡等．財利等果名士用果。又
|
依有宗順正理論第十八云。士用果四。一
|
者俱生。謂於一時更互為因力所引起。二
|
者無間。謂次後時由前念因而所引發。如
|
世第一而能生彼苦法智忍。三者隔越。次隔
|
遠時展轉為因所引起者。如農夫等於穀
|
麥等。四者不生。所謂涅槃。由無間道力所
|
得故。若無間道斷諸隨眠所證擇滅。而名
|
離繫及士用果。若不斷惑但重證滅但名
|
士用。大乘無文義同於彼。應亦無失。
|
疏。餘心心所至一切有漏者。此意說云。辨心
|
心所具五依處。謂無間滅至士用處。辨餘
|
色等除前三依但取後二。後二通能辨色．
|
心果。異熟既是有漏果收。何得不依作用
|
士用。由斯義准可依六處。
|
論。隨順處言至一切功能者。疏有三說 有
|
義何以無間不得等流。答九品相望成無間
|
緣。此果不爾。下論但云二緣得故。於中非
|
無能引上品同性之者。依全處說故不取
|
也。若言全無。以現望現為等流果。豈唯他
|
識。故許者勝。若具說者依十處得 詳曰。
|
若以全缺而會文者。理亦不然。且隨順處
|
而亦不全。所引涅槃非等流故。餘處准知。
|
故依疏斷。以無間緣形對九品非定隨順。
|
故論不取得等流果。又真等流種自相生。
|
生自現行現行熏種。故等無間無真等流。
|
似又不定故不取也。
|
論。真見處言至一切功能者。疏判七處得離
|
繫果。今以理准應八處得。既待能證方有
|
所證。取領受處亦何爽理。下文不言觀待
|
因得離繫果者。據有為果隱無為果而不
|
言也。疏依下文故云七處。亦不相違。
|
論。士用處言至一切功能者。疏云十一依處
|
得者。實根依處亦得此果。疏中脫略但言十
|
一非疏本意。何以明者 答疏前正解士
|
用處中而作法云。如眼根等生眼識等名
|
法士用。所以知也。若不爾者豈疏前後不
|
逾數紙即自 盾。故定脫略。既加根依合
|
十二處 有義十三。加境界處 詳曰。不
|
取境界望彼士用之果而勢疏遠。故後二
|
師明士用果而皆不許所緣緣得。
|
論。前七於八至相見種故者。有義兩釋。
|
前七種識各各能熏彼七轉識自相．見種在
|
本識中。第八緣彼相．見分種為親所緣。即
|
彼所緣由能熏引。故說能熏是彼所緣。雖
|
現與種二相不同體類同故 二云同疏彼
|
相．見種生八見．相是親所緣。能熏七識是
|
疏所緣。是彼引故。如是二釋皆成所緣。然此
|
後釋似義別言實亦違理。引因與果不同
|
世故。又依引種立命根故。此念熏已後念
|
即能生與彼相違故。設言隔身而能生故
|
有緣義者。此亦不然。如此疏緣何成緣義。
|
又第六於五．七此義非無何不說有。今准
|
第六於五．七識亦有所緣。第六遍能熏五．
|
七種。論不說者但略故也。諸人不說乃說
|
熏彼第八相．見。前後校行既許里數 詳
|
曰。披論觀疏疏實無違。有義初解乃非順
|
教。論云能熏彼相．見種。能熏自種何得稱
|
彼。又帶己相是所緣緣。八緣於種望七現
|
行能熏見．相云何帶己。帶謂挾帶帶似之義。
|
由此親緣似彼疏境。疏境方名疏所緣緣。
|
不爾因何得所緣稱。豈以體類解所緣
|
耶。又言前七識熏八見．相。豈能熏識皆引業
|
耶。何得以彼引因因果不同為難。設避引
|
因．與果同世。今有此生作業受過。餘非業
|
等既無斯失何意不取 又既疏緣隔生
|
何失。論但言前不簡遠近。若不許者五緣
|
前相亦應不成。亦異世故。故知此師有力
|
隔世成緣義。近遠雖殊俱隔故 又觀疏
|
意通於種．現。不障能熏見．相種子為八所
|
緣。但以論有熏彼之言故。約熏於八相．
|
見說。今既局斷故為難據 問前現識望
|
八如何有所緣相 答第八新熏五塵境種
|
五相熏得。故第八相似五相起。所以五相是
|
第八見疏所緣緣。第七見分緣第八見而熏
|
彼種。後生彼見為自證緣。八見有似第七
|
之相。復七相生故現第七為八自證疏所緣
|
緣。第六准知 又疏中云。六望七等准此
|
應知。意明第六熏五．七種得為五．七所
|
緣緣也。疏以說訖。何言無說。論文不悉
|
恐行踰邁。
|
疏。應作四句等者。第七唯熏見。前五唯熏
|
相。其第六緣八見．相雙熏二種。若緣餘心
|
心所．無為二俱不熏。
|
論。同聚異體等者。有義問如前卷說同聚
|
心等由互相應和合似一互為無間。如何今
|
說但有增上。答由此應知此不盡理。又解
|
此文依同時說。依前後者第六三緣餘識
|
有二 詳曰。此文定據同時而明。何惑致
|
問繁乎翰墨。前後相望前已說故 又問同
|
聚異體尚說互作等無間緣。同體四分除相
|
餘三體既是一。一開導時餘亦開導。何不
|
許三前後互望為等無間。此義應思 詳
|
曰。論同聚下至淨八來。皆依時同同聚四
|
分而明緣義。不障前後自類三分為開導
|
也。三分既於一識義分。義互開導相應無
|
過。言論不許恐失論旨。
|
疏。即無前過但有後失者。若許同時見分相
|
緣總有二失。一無同一所緣之過。若言自
|
見得自緣者。二者即有心自緣妨。如刀自
|
割。今有第二自緣之妨故名後失。非前疏
|
中列有二過云後失也。或前疏云見分．相
|
分不相緣故。今許自證得緣自見。無見．
|
相望闕同緣失。然同時相心．心所見而不
|
互緣。望彼相分同時王所不同緣過。相分
|
見後故名後失。
|
疏。今依可爾至非要爾者。今依第八緣境。而
|
說可有本質。非一切識皆要有質。如意
|
緣空便無質故。
|
疏。若約疏所緣緣亦非等者。非但不得成
|
親所緣。疏亦不得亦彼親也 又疏云。見
|
與相分不相似故者。釋不得為疏所緣
|
所以。夫親緣體似疏緣故。如相分色似質
|
色也 詳曰。前釋為勝。或帶己相後亦理
|
通。
|
疏。一云前依因依至不必同者。前言王．所
|
同一所緣。據因位說。果不必同 何所以
|
耶 答果位自在不同何失 又因緣外必
|
同所緣。果亦自內緣相應法。由此所緣非
|
必定同。後釋為本。
|
疏。此義雖勝然稍難知者。問難知理何 答
|
以無同一所緣義故 何以無耶 答心王
|
緣彼所變似見。心所乃以能緣心見而為
|
其質。如何得成同所緣耶 問心王所緣
|
託自心變。何得不同 答而無一時有二
|
心王。心王如何有能所託。能所託二心王既
|
無。故但一心緣似心境。同時心所變心為
|
質。質．似不同。云何王．所同一所緣。若以
|
相似名為同一。理雖可爾。然本論質名同
|
一。故據見自緣相似名同名為義勝。本質
|
不同故曰難知。
|
論。唯除見分非相所緣等者。如燈及疏具已
|
明之 有義斷取西明第四而自問云。可
|
許三分能緣餘三。如何自緣便同小乘大
|
眾等義。解云。彼說心等親了自性。若爾一體
|
分能所緣便成雜亂。今變影緣故不同彼。
|
無自緣失。不爾諸佛應非遍知。又如何說
|
同一境耶。故知如受緣想見分。想見即能
|
變影自緣。所杖質同。影像相似。說名同也。
|
又云第四緣第二分。如三．四分更互相緣。
|
見緣後二而有兩解。一云變相。見緣後二
|
既後得智。故必變相。二云不變似。後二分即
|
自體故不同緣餘。雖後得智亦不變相。
|
今取後解 詳曰。雖有高斷恐為未可。未
|
可理何。若以相似名同可爾。而云見等變
|
影自緣。明所緣同。前疏已斷勝而難知。難
|
知之理如次前明。臧否可悉 又以第四
|
緣於第二。第二復緣後之二種。俱不變相
|
者。二緣三．四與彼四．三緣三．四時而復
|
何別。俱不變故。四緣第二責亦同之。由斯
|
便有錯亂之過。故本疏明無雜可寶。
|
論。業之眷屬亦立業名者。有義彈云。疏說五
|
蘊總名為業。今但可取相應之法為眷屬
|
也。有色根．境既唯無記。雖業俱行不可能
|
招引．滿異熟者 詳曰。律．不律儀既名為
|
色。為業眷屬助招引．滿何理相違。諸教皆
|
言由善．惡戒生善．惡故。疏亦不言五根．
|
境等為眷屬也。自義不足彈疏有餘。
|
疏。不同小乘具十隨轉等者。由十因故得
|
隨轉名。名十隨轉。隨轉體者。按俱舍論第
|
六說云。一切所有心相應法．靜慮無漏二種
|
律儀。彼法及心之生等相。如是皆謂心隨轉
|
法。如何此法名心隨轉。略說由時．果等．善
|
等故說此法名心隨轉。且由時者。謂此與
|
心同于四相及隨一世。由果等者。謂此
|
與心一果異熟及一等流 由善等者。謂此
|
與心同善．不善．無記性故。由此十因名心
|
隨轉。今者大乘四相體非不招異熟。不
|
同小乘隨轉能得異熟果也。
|
疏。化地部至現皆有體者。問大乘現體而亦
|
不無何乃簡彼 答大乘現但有業習氣
|
無業現體。與彼不同。故須簡也。
|
疏。前言相中亦通無為者。體相．相狀俱名相
|
故。故攝無為。
|
疏。一切五蘊不離此二者。色蘊是心．心所相
|
分。亦名心所。心所及心故攝五蘊。
|
疏。愛樂執取緣取也者。明取通二。執之與
|
緣俱名為取。
|
疏。餘識別報至一切法盡者。餘識乃攝報與
|
非報。七識心品不唯業感。故名攝盡。
|
疏。唯簡異熟以極狹故者。顯前釋末唯攝別
|
報。不取餘識及心所等。故為極狹 問相．
|
見等四四皆攝得五蘊不耶 答皆攝得。見
|
唯攝彼非色四蘊。相攝色全．餘蘊少分。本
|
末相分通色蘊收。能緣心等即餘四蘊。中二
|
可知。
|
疏。即彼上四取者。彼即彼前見．相等四能．所
|
取也。取彼四取故名彼取。
|
疏。取前第一至下三取亦然者。
|
問前之三對有能．所取理即可然。本末云
|
何 答本末皆攝能．所緣二二取故有。或本
|
為所取。末為能取。末緣於本熏本種故。
|
據容有說。取言通於緣．執二種故無違故。
|
疏。故有八解者。單．重二取各有四也。
|
疏。本末至亦具二義者。自不能熏。但是所取
|
名為取也。亦具能生．所生二義。
|
疏。即名言種至能生本識者。顯具二理。即
|
本末二名言之種。而由能熏七識熏得此所
|
熏種。而後能生本末現識。故本末二得有
|
能生．所生二義。
|
疏。此中二取至相見分等者。問能熏七識非
|
劣無記。云何能生本末異熟 答相分熏彼
|
本末之種。相分與見性必不同。熏彼何失。
|
論。雖二取種至性同易感者。有義問親因緣
|
種熏時望果。為定別世如異熟種。為亦許
|
同一期身世 答疏云等流增上性同易感。
|
此念熏已後即能生。非如異熟。彼難招故。
|
二云此如業種定世不同。十因．二果不同
|
世故。而立命根說依親種生第八識一
|
期功能。若許世同隨熏生果。一期生種義
|
即不成。所引．所生世各有異故。自種生果
|
雖無有盡。隨業可說一期別故。若爾與
|
業種子何別。說有盡相．無盡相耶 解云業
|
招生已雖有種子。後更不能招異熟果。其
|
延壽法聖生淨居。皆資受果未盡之業。業
|
若受果已盡之者。設得勝緣終不更能受
|
於果也。故名有盡。若名言種為一業引生
|
一期果。後逢緣引復能生果故名無盡。非
|
無生果一期功能名無盡也 詳曰。觀有
|
義意取後釋也。今先議世後定優劣。世有
|
剎那．分位．生死三時差別。若所熏種所生現
|
果與能熏現。隨前諸世而必不同。無有一
|
念有二現故。諸所熏種望所生果許有同
|
世。種自相生亦名果故分位世同。諸名言種
|
皆得名為二取習氣。善．惡等種生善等現
|
剎那世並業所感識諸名言種。望生現果世
|
可不同。疏據斯義說言同也。不爾論云性
|
同易感等徒為設也。後義雷同總判世別
|
理為未可。
|
論。然諸習氣總有三種者。無性攝論有三熏
|
習。義不具此故不錄也。
|
疏。若依外者名表義名者。有義彈云。五識一
|
切皆依外故應名表義 詳曰。由因他名
|
自能熏修。以自他對立以外名。不約根．
|
塵以明內外。何得謬以五識為難。智者應
|
知。
|
疏。若依無漏至內名為緣者。問前明表義名
|
之於外。今復云何名名為內 答顯其名
|
因內而發立以內名。不望自他故無
|
盾。
|
論。隨二名言至各別因緣者。問表義聲界。顯
|
境名言即七心界．法界一分。合但九界。云何
|
能為諸法別因 答因二名言隨應相．見
|
熏諸法種。為諸法因理無爽矣。疏具斯意
|
尋之可悉。故世親攝論云。名言熏習差別者
|
謂眼名言熏習。在異熟識中為眼生因。異
|
熟生眼從彼生時。用彼為因還說名眼。如
|
是耳等一切名言差別亦爾。
|
論。隨二我執至自他差別者。問凡夫．有學有
|
我執者自他有差。無學等聖二執已亡自他
|
體等 答由有橫計彼此情生起自他執。
|
執見既斷物我心亡。得同體悲自他封息。
|
依著．不著由我．我無。非我．我無體成同
|
別。故無學聖體得成異。
|
論。應知我執至增上緣者。問此三熏習為定
|
同．別 答其義不定。後二熏習定是名言。名
|
言自有非後二者。即諸無記而非執者及
|
無漏種。皆非後之二熏習故 若以我見
|
對有支言應為四句 有我熏習而非有
|
支。謂無記執所熏之種。有有支習而非我見。
|
謂善．惡心不起執者。有二熏習。謂不善執。
|
非二熏者。無覆無記．無漏種等 有具三
|
習。如欲界中分別我見諸相應法。
|
論。俱等餘文義如前說者。問上三習氣與十
|
一識相攝云何 答按無性攝論第四．本論
|
中云。此中若身．身者．受者識．彼所受識．彼
|
能受識．世識．數識．處識．言說識。此由名言
|
熏習種子。若自他差別識。此由我見熏習種
|
子。若善趣惡趣死生識。此由有支熏習種子。
|
十一識名當如下解。故此不云。
|
疏。無明有十九七五六等者。按彼論具明
|
十九。今略數之。於前際無知。於後際無
|
知。於前後際無知。於內無知。於外無知。諸
|
行起無知。於業無知。於異熟無知。於業異
|
熟無知。於佛無知。於法無知。於僧無知。
|
於苦等四諦無知為四。於因無知。於從因
|
所生諸行無知。於六觸處如實通達無知。
|
於所證中顛倒思惟所有無知。如是略說
|
十九無知 七無知者。一世愚。二事愚。三移
|
轉愚。四最勝愚。五真實愚。六染淨愚。七增上
|
慢愚 五種愚者。一義愚。二見愚。三放逸愚。
|
四真實義愚。五增上慢愚 六無知者。無知。
|
無見。無有現觀。黑闇。愚癡。及無明闇 問
|
十九與彼七．五．六等相攝云何 答攝彼
|
七者。初三攝第一。次三攝第二。次三攝第
|
三。次三攝第四。次四攝第五。次二攝第六。
|
後一攝第七 次攝五者。五中義愚通攝十
|
九。見愚攝彼十九前六及因所生。放逸愚攝
|
於業．異熟．及俱無知。真實義愚攝於佛等乃
|
至道諦所有無知。增上慢愚攝最後無知。
|
次六相攝者。論中但以六．七相攝。不言十
|
九。義准知故。故論云如是六種無明差別。
|
隨前所說七無知事次第應知。於後二無
|
知事總合為一起此最後無明黑闇。
|
疏。大論第十至皆言實有者。按第十云。九
|
實三假。同此論明 五十六云。當知有．生．
|
及老死支是假有。諸所有支是實有法 五
|
十五中明諸煩惱假．實之支。如前數引。今
|
闕不錄。
|
疏。發福非福不動三無明別等者。所發福等
|
而有三種。能發無明但有二也。按對法云。
|
由異熟愚發非福行。由彼一向是染污性。
|
無明合時必不容受信解異熟行相正見
|
故。由真實義愚發福．不動行。真實義者。即
|
四聖諦於彼愚癡名真實義愚。未見諦者。雖
|
起善心。由彼隨眠所隨轉故亦名愚癡。
|
由彼勢力於三界苦不如實知。便能發起
|
後有因性福．不動行。
|
疏。三識支至恒隨轉故者。乍觀所引九十三
|
等。似證識支唯取種子不取餘識。理實但
|
證賴耶為支。簡餘轉識。非證種子。
|
疏。於母胎中因識為緣等者。過去行支所熏
|
識種名為因識。因識能生於母胎中初結生
|
識。結生識者即是果識。果識相續而能任持
|
羯羅藍位諸名色等。乃至命終持令不絕。
|
疏。文云至之所隨逐者。言此識者中際識
|
也。後際名色名曰當來。由中際識能引後
|
際名色支故。故名色種逐彼識也 問言
|
隨逐者明所引也。即彼論云。名色種子復
|
為當來六處種子之所隨逐。乃至受支作
|
法亦爾。如何能證是第八識 答識若第八。
|
第八能持諸種子故。後際種子可為隨逐。
|
中際之種若非賴耶。何有種子言相隨逐
|
前引後耶。
|
疏。問至無色唯一者。按彼論云。眼識云何。
|
謂於當來依止眼根了別色境識。所有
|
福．非福．不動行所熏發種子識。及彼種子
|
所生果識。如眼識如是乃至意識應知亦
|
爾。
|
疏。答至恒隨轉故者。按彼論云。當知此識
|
於現法中但是因性。餘文疏具。釋亦可知
|
復有釋云。若初受生唯是意識。故就相續
|
有六識身 詳曰。大乘初生唯第八識。今
|
云意識有違宗過。今助一釋。理實結生是
|
第八識。據後相續容有六識。故說有六
|
識。
|
疏。大論第十云胎藏苦者。按彼論云。幾能
|
生苦謂五。幾苦胎藏謂五。幾唯是苦謂二
|
釋曰。謂無明．行．愛．取．有五。能生當苦名
|
能生苦。其識．名色．六處．觸．受五是種子。是
|
彼當來生老等因名苦胎藏。生．及老死二唯
|
是苦。既云識等名苦胎藏。明非是現 問
|
既云苦胎明能生苦。何不同有能生苦收
|
答潤．未潤別去果遠近得名不同。生．老
|
死二正名為苦。是彼苦因名苦胎藏。依主釋
|
也。疏本多云胎藏苦者寫傳誤也 問設云
|
胎藏苦持業得名復何爽耶 答雖有漏法
|
體皆是苦。所引之文意明生等二果名苦。
|
故無明等名能生苦生．老死二唯是苦。故知
|
胎藏是苦之因。依主為勝。
|
疏。不爾便違至胎藏苦故者。顯違第十．及
|
五十六文言總也。苦胎藏者即第十文。文如
|
前引。五十六云。現法中識為福．非福．及不
|
動業之所熏習。後後種子之所隨逐。能引
|
當來餘身識等生老死苦 又云。即識．名色．
|
六處．觸．受先種子性。隨所依時曾得眾苦
|
引因之名。今已與果名生．老死。復得名苦。
|
准此等文明識等五唯取種子。
|
疏。此論下云至通取三性者。有義彈云。五蘊
|
三性為此支者。如何得引此論第二復次
|
說耶。別說五支既唯異熟。明知總攝不通
|
三性。何得為證通攝三性 詳曰。別總既
|
異。性何必同。若以別性例總性同。應以
|
別體例於總體體令各等。體既不齊。性何
|
令等 又大論第九名色三性。此第二釋那
|
知不依彼義而談。不爾何須分為二釋。
|
以此而言疏固無失。
|
疏。此約一時俱有五種者。問六處意無云何
|
俱有 答俱時識種對世名意故五種俱。燈
|
有一釋與疏稍別。
|
疏。未名六處者。無六處用不名六處。
|
疏。釋緣起名者。按瑜伽第十云。由煩惱繫
|
縛往諸趣中數數生起故名緣起。此依字
|
釋名 復次依託眾緣速謝滅已續和合生
|
故名緣起。此依剎那義釋 復次眾緣過去
|
而不捨離依自相續而得生起故名緣起。
|
如說此有故彼有。此生故彼生非餘。此依
|
義故釋名應知。復次數數謝滅復相續起故
|
名緣起。此依數壞數滅義釋。復次於過去
|
世覺緣性已等相續起故名緣起。如世尊
|
言。我已覺悟正起宣說。即由此名展轉傳
|
說故名緣起 疏中引略。初學難分故今具
|
錄。
|
疏。此無明不斷等者。按彼論中。無明．行二
|
而作法於餘例明也。無明如疏。其明行云。
|
諸行種子不斷故諸行得生。諸行生故得有
|
識轉。餘支准此。
|
疏。變礙有二者。按五十六云。此變礙義復
|
有二種。一手等所觸便變壞義。二方處差別
|
種種相義。
|
疏。第三次第等者。疏雖具引。文隱難知。今
|
略問釋 問行通善．惡何總云邪 答有
|
兩釋。一云據不善說。二云無明發行皆招
|
三有。違於還滅故總稱邪 問識唯第八。
|
云何顛倒 答有二釋。一云行有現．種。現
|
行名行。種名為識。種因現熏云令顛倒。對
|
法亦云。業種為識 問善業種子何名顛倒
|
答准行名邪二釋可悉 二云結生之時
|
於父母等。互起嗔．愛相應之心名為顛倒。
|
顛倒為因方結生故 詳曰。即第八種名為
|
顛倒。有漏善行由違還滅尚得名邪。有漏
|
無記生死根本。名顛倒何失。故諸論云三
|
界虛妄心心所等。虛妄即是顛倒異名。或因
|
倒發亦名為倒。言結生等即名色支。云二
|
受用即觸．受二。此識等五據當起位說次
|
第也。餘支可悉 餘二復次。具如本論。恐
|
煩不錄。釋有同異。亦如彼鈔。
|
疏。十地經至緣中癡者。按彼經云。是中無
|
明有二種作。一者緣中癡令眾生惑。二者與
|
行作因。行有二作。一生未來世果報。二與
|
識作因。識有二作。一者能令有相續。二者
|
與名色作因。名色有二作。一互相助成。二
|
與六入作因。六入有二作。一能緣六塵。二
|
與觸作因。觸有二作。一能觸所緣。二與受
|
作因。受有二作。一覺憎愛等。二與愛作
|
因。愛有二作。一於可染中生貪心。二與
|
取作因。取有二作。一增長煩惱染縛。二與
|
有作因。有有二作。一能於餘道中生。二與
|
生作因。生有二作。一增長五蘊。二與老
|
死作因。老有二作。一令諸根熟。二與死作
|
因。死有二作。一壞五陰身。二以不見知
|
故而令相續不絕 彼論云。壞五陰作後
|
生因。以不見知故能作後生因 釋曰。緣
|
者所緣。於彼一切所緣境中而不悟故名
|
緣中癡。諸惑因起名令眾生惑。由有能引
|
餘道得生名餘道生。非已生訖名為生也。
|
故對法第四云。令諸有情後有現前。義意同
|
矣。餘文可悉。對法大同故不引之。
|
疏。若爾即色無色無壞苦故者。此難意云。色．
|
無色界非非福感。彼界應無壞苦法也
|
問無色無壞豈不相符 答顯彼俱非非福
|
行招。所以雙舉。無壞苦言但對於色。文含
|
理博。不相違也。
|
疏。若亦迷彼豈唯發非福者。此破外救。外救
|
意云。色有壞苦於理何違。故此難云。若有
|
壞苦豈唯迷彼唯發非福。若不爾者即違
|
瑜伽迷世俗苦發非福義。復有欲界迷於
|
壞苦發非福行相例之失。便違教理。若許
|
爾者復違聖教上界唯是不動行招。故不
|
得約三苦以分為二諦也。
|
疏。至老問答皆然者。無明．行支如疏所引。
|
餘今略引。按彼論云。問識亦以名色為緣。
|
何故此中但說行耶。答行為識雜染緣。能
|
引能生後有果故。非如名色俱為所依。所
|
緣生起。尚名色亦由大種所造及由觸生。
|
何但說識。答識能為彼親生因故。彼既生
|
已或正生時。大種及觸唯能與彼為建立因。
|
問如經中說六界為緣得入母胎。此何唯
|
識。答若有識界決定於母胎中精血大種
|
腹穴無闕故。又識勝故。又依一切生一切有
|
生時而說。問六處亦以飲食為緣。何故此
|
中但說名色。答此說名色是彼生因。彼既
|
生已亦以飲食為任持因。問觸以三和為
|
緣。此何但說六處為緣。答若有六處定
|
有餘二而無闕故。又六處勝攝二種故。問
|
若自他所逼迫。若時變異先業所引皆得生
|
受。此何但顯觸為彼緣。答觸是近因觸所
|
引故。餘緣所生亦從觸生。必不離觸是故
|
偏說。問經中亦說無明為緣生愛。順愛境
|
界亦得為緣。此何但受。答以受力故於相
|
似境求合求離。由愚癡力但於諸受起盡
|
等相不如實知。由此不能制御其心。問
|
由隨眠未斷順彼諸法取皆得生。何但說
|
愛。答由希望生故於追求時能發隨眠。及
|
能發彼隨順法故。問前已說無明為緣發
|
起業有。何故今者說取緣有。答由取力故
|
即令彼業於彼彼生處引識等果。問生亦
|
以精血等為緣。何唯說有。答由有有故定
|
有餘緣。又有勝故。問亦由遠行不避不平
|
等他所逼迫為緣老死。此何但說生為緣
|
耶。答雖由諸緣必生為本。縱闕諸緣但生
|
為緣定有死死。
|
疏。通二種者。按彼論云。前六愛．取．有三說
|
為因分。後二為果分。所餘支說為雜分。所
|
以者何。有二種受名為雜分。一謂後法以
|
觸為緣因受。二謂現法與愛為緣果受。此
|
二雜說 釋曰。謂受種子以觸為緣後際現
|
受果之因故。故名因受。現起報受為緣生
|
愛是前際果。故名果受 問識等五支皆
|
通因果。何偏說受 答識等五支唯取種
|
子。從受起愛多因現起果受而生。故於受
|
中通說因果。識等四支不要起現方生後
|
支。故不為例。
|
疏。既所有業皆非行支者。即感後有別報之
|
業。
|
疏。現所有業亦非行體者。感後別業既非行
|
支。明招現別亦非行支。
|
疏。不爾別報有相例失者。相例意云。招現別
|
業得是行支。感後別業亦應行體。俱別業
|
故。
|
疏。不爾即有如前理妨者。如前別報名色相
|
例。
|
疏。所以除也者。但非感總不是正行故論
|
除之。非除之故體便非行。
|
疏。一內異熟受至名為能生者。問設據當生。
|
云何即名能生攝耶 答由當起受而領
|
於境。由境起愚造作諸行愚因受起。受名
|
能生。故瑜伽論九十三云。一者領受內異熟
|
果。二者領受境界所生受增上果。由於內異
|
熟果中有愚癡故。不能如實了知當來後
|
有生苦。如前造作增長諸行。
|
疏。及實生果有前後者。據彼總報名色．觸．
|
受而與其識實無前後。或有前後。總報新
|
種諸識熏別。未必同時。第六熏者亦容前
|
後。由此而言有俱前後。若別報識．名色．觸．
|
受．及五根等非無前後。
|
論。復由此說生引同時者。問生．引各二。為
|
四同時。為不爾耶 答有兩釋。如燈具說
|
然疏說云。其潤緣合至總名為有。觀其文
|
勢。明能生．引二同時也。被潤業種體即是
|
前能引因故。由被潤已名為能生。據體無
|
異名為同時 若爾云何論言復由。復由
|
之言明據現起 答果將起時名為現起。
|
或初潤時雖果未起。後正生果亦有有支
|
據此有支名生．引同。若不爾者。論何須
|
說潤．未潤言。又疏會經或望所生果遠近
|
故。明知疏意約能生．引名為同也 或復
|
疏意顯所引．生二同時也。言潤緣等意明
|
由潤果方得生。顯潤．未潤不俱起也。同
|
義燈斷。由論會經據當現說。若能引．生便
|
非現也 詳曰。前義為本。故彼經云。此能
|
攝聚分及此能轉出分一時而生次第宣說
|
釋曰。彼經自云能攝聚分。謂無明等。能轉
|
出分。謂愛．取等。故順經文前義為勝 問
|
疏之上下取彼經意何乃不同 答教文雖
|
一理有多途。故疏前後而釋有異。法歸分
|
別有此云云。
|
論。有處唯說業種名有者。按瑜伽論第十
|
云。復次建立有支有二種。一就勝分建立。
|
謂取取攝受業。二全分建立。謂業．及識等
|
種 釋曰。取所熏發名取攝受。即是被潤
|
業種名有。
|
論。謂中有至皆生支攝者。按緣起經。生有
|
五種。一下種生。二次第增長生。三次第出胎
|
生。四次第增長生。五增長生已能得受用世
|
俗生 釋曰第二．第四據胎內外增長分
|
二 死有六種。如疏具引 第三死者彼
|
經釋云。自相死者。識於身中移出分別及色
|
根滅沒 釋曰餘之五死對彼第三行相可
|
悉。故不繁云。
|
疏。五十六至於此無違等者。按彼論云。復
|
由五相建立緣起差別。何等為五。一眾苦
|
引因依處。二眾苦生因依處。三眾苦引因。四
|
眾苦生因。五眾苦生起 釋曰。現身六處是
|
前際果。由迷此果起無明．行．乃至於受。無
|
明等七能引所引俱名引因。現在六處是無
|
明等所緣起處名引依處。由貪現受起
|
愛．取．有。故說現受為生因依。若引因體即
|
前能依無明七是。生因亦前．愛．取．有三。未
|
來生老名苦生起。
|
疏。由惑生惑業者。者按俱舍論第九釋云。
|
從惑生惑。謂愛生取 從惑生業。謂取生
|
有無明生行 從業生事。謂行生識及有
|
生生 從事生事。謂從識支生於名色。
|
乃至從觸生於受支。及從生支生於老死
|
從事生惑。謂受生愛。由立有支其理唯
|
此。已顯老死為事．惑因。及顯無明為事．
|
惑．果。無明．老死事．惑性故。豈假更立餘緣
|
起支。
|
論。由斯論說至上二界有者。按瑜伽云。在
|
無色界諸有情類。識依於名及色種子。名及
|
色種依識而轉。由彼識中有色種故。色雖
|
間斷後當更生 詳曰。准其文意。唯依報
|
種不取定種。於文理順 問異界名色云何
|
相依 答如下無明發上地行。此亦同彼。
|
論。於現我境亦有愛故者。釋如燈．疏。有義
|
生異界地既用當生處愛潤生。欲界異趣
|
亦緣當生處愛潤也。業變苦具為樂令愛。
|
令愛樂具現在我前名我現境。非現我身
|
名我現境 詳曰。但愛得起即能潤生。所
|
緣之境何局當處。如水溉田不簡此彼。又
|
愛緣受。受通現受。境何不許現境為緣。故
|
疏所明無有過也。
|
論。何緣發業至別立愛取者。准下答文問合
|
有四。文約義繁故今展之。一問全界煩惱
|
皆能發業。此何唯一。二問潤通諸惑。何但
|
說愛。三問潤惑非一分愛．取支。發惑亦多
|
支應不一。四問取攝眾惑。云何但說愛增
|
名取。以下答文如次答也。思可知之。
|
疏。說四愛為集諦者。按瑜伽論五十五云。
|
愛云何謂於自體親藏護。後有愛云何。
|
謂求當來自體差別。喜貪俱行愛云何。謂於
|
現前惑於已得可愛色．聲．香．味．觸．法而
|
起貪著。彼彼希樂愛云何。謂於所餘可愛色
|
等起希望愛。
|
論。如下無明發上地行者。有義兩釋。一同疏
|
明。第二解云。欲界無明通發三界行。發業無
|
明見所斷故。得上定者不伏下故。然證上
|
定應言根本。近分未能伏下盡故何名
|
行支。根本初生染未起故。故說上定下無明
|
發。故疏非理 詳曰。且如起空處未至定
|
時。第四禪癡發彼行不。若不發者何所以
|
耶。若許發者何須欲界無明發為。二界無
|
明不可俱起。若前後發便乃重發違論所
|
說。故今不取。又未至定許能招報何非行
|
支。行支豈要伏惑盡耶。餘如燈辨 今助
|
一釋。未至．根本皆容下地無明所發。二種
|
皆是不動業收。俱得名行。如次而招別總
|
報果。疏據初者但云近分。
|
論。彼愛亦緣當生地者。此文來意如疏已明。
|
有義彈論云。然此問護法煩文。彼受既非
|
受支。何事須此問 詳曰。按瑜伽論。十二
|
有支分因果雜如前具明。受支名雜。以觸
|
為因名為因受。與愛為緣名為果受。前際
|
果故。由受二別故此文起。豈容無義徒致
|
煩文。以凡凌聖竊為未可。
|
疏。十地論至但云三際者。按彼論牒經云。
|
無明緣行者。是見過去世事。識．名色．六入．
|
觸．受是見現在世事。愛．取．有．生．老死是見
|
未來世事。於是見有三世轉 詳曰。今觀
|
彼文。三世之名同於小宗。未來五支與小
|
乘別。
|
疏。非轉愛為增上貪故者。以上品貪而為
|
取支故云愛增。非轉愛支以成上品為
|
取支故名為愛增。由斯取等名為獨相。
|
論。無明愛取唯通不善者。有義彈疏云。說
|
欲無明唯不善者此不應理。助發亦通修
|
所斷故 詳曰。疏自問答有助正別。正唯不
|
善。助可無記。已作兩釋而不定判取正
|
非助。何過見非。
|
疏。亦不可唯言聖不造業故者。此牒伏救。伏
|
救意云。經中但云聖不造業。何得以此證
|
內法人亦造業耶。故牒總非引對法證。
|
論。由此應知至不迷求故者。若准有宗有
|
兩師說。故婆沙論五十三云。問聖為造欲界
|
引同分業不。有說不造。欲界多過多災
|
橫故但造滿業。有說亦造。前說為正 故
|
順正理六十四云。非諸聖者更能新作牽引
|
後業。以背生死向涅槃故。故經說聖唯受
|
古業。
|
論。雜修靜慮等者。若准有宗。雜修靜慮新
|
造引業。招淨居果名為雜修。不據熏故。
|
故俱舍論二十四云。應知此中無漏勢力熏
|
修有漏令感淨居 釋曰。初後無漏。中間
|
有漏。名為成就。由前後心修中有漏令
|
招彼果。既云令感明造引業。不爾如何感
|
義得成。又婆沙論云。異熟因雜修靜慮引
|
五淨居眾同分。既異熟因能引同分。明定造
|
業。
|
疏。若言發別報業者。便非行支者初句牒救。
|
後句正破。彼救意云。大論云發三惡趣業
|
是分別者。據發別報難意可悉。
|
疏。又此中二說者。解此三斷兩師是也。
|
疏。彼人至餘見斷者。顯異熟愚修斷所以。所
|
以者何。瑜伽既云迷俗真諦發非福等。對
|
法復以俗．真二苦攝於八苦。七苦既事。異
|
熟愚迷發非福行。故異熟愚唯修所斷。以
|
迷事故。又對法第七云。由真實義愚發福．
|
不動。真實義者即四聖諦。於彼愚癡名真實
|
義愚。故知瑜伽世．勝二愚迷事理別。故修．
|
見斷二有不同 問准對法等迷異熟愚
|
既是迷事。斯愚修斷理契通途。疏何見責
|
答按對法論。釋異熟愚云。由彼一向是染
|
污性。無明合時必不容受信解異熟行相
|
正見。准此論文豈唯迷事俱生惑耶。由斯
|
疏斥不違教理。
|
疏。第六七是壞者。按對法論第六說云。三
|
苦．八苦展轉相攝。所謂生苦乃至怨憎會苦
|
能顯苦苦。順苦受法苦自相義故。愛別離
|
苦．求不得苦能顯壞苦。已得未得順樂受
|
法壞自相義故。略攝一切五取蘊苦能顯行
|
苦。不解脫二無常所隨不安穩義故 釋
|
曰。二無常者。一生位苦。謂苦苦。二滅位苦。
|
謂壞苦。生．滅二位皆無常攝。名二無常。
|
論。九種命終心等者。按對法第五云。相續
|
力者。有九種命終心。與自體愛相應。於三
|
界中各令欲．色．無色界生相續。謂從欲界
|
沒還生欲界者。即以欲界自體愛相應命終
|
心結生相續。若生色．無色界者。即以色．無
|
色界自體愛相應命終心結生相續。如是從
|
色．無色界沒。若即生彼。若生餘處。有六種
|
心如其所應盡當知。又此自體愛唯是俱
|
生。不了所緣境。有覆無記性攝。
|
疏。有說及無相沒者。即前第七無想天沒無
|
心師義。
|
疏。此非因等起者。此六識等但由煩惱間生
|
名雜。非以煩惱為因等起方得雜名。又諸
|
無記法等者舉例證成。無記與惑相間名
|
雜。非據因起。識等名雜類亦應然。
|
疏。既爾至亦自然無者。既由前理諸生上
|
聖下地善等。雖未斷彼雜煩惱法。然彼善
|
等亦名得斷。自然無者。顯不由雜煩惱無
|
故而得斷也。
|
疏。如見道至亦名為斷者。舉見道惑自性強
|
故。不由緣縛而稱為斷。例彼善等緣縛強
|
無即名為斷。雖見緣縛與善等雜煩惱有
|
別。以俱非強取以為喻亦無其失。有義其
|
緣縛斷及雜縛斷。並依六識非第七識。故
|
離欲者離此地者。諸不染法即名得斷。如
|
不斷下得不還果不障果故。此亦應然。
|
但約六識諸惑勝故。能發潤故。自地斷者即
|
名為斷。若如疏說唯約緣者亦未善通。下
|
地第七若緣若縛俱未離故 詳曰。唯約能
|
緣何非善通。雖下第七能緣縛在能所緣
|
狹。然欲善等從寬而說云斷何失。若以緣
|
雜唯依六識。緣．雜二種攝法不盡。第七煩
|
惱非二攝故。若言緣．雜攝彼七識善等。而
|
言離緣．雜者。唯據六識。若爾何妨緣雜之
|
言目七識惑。欲善等斷據彼能緣寬者無
|
說。由斯疏旨理固無違。
|
疏。既爾如何由之名有漏等者。此難意云。斷
|
既不由雜煩惱無。得成有漏應不由彼
|
詳曰。今為二釋。一既有斯妨。即約六識解
|
雜煩惱。當地六識煩惱雜無。當地善等名得
|
離縛。二成漏由漏俱。善等由七漏。斷縛據
|
強緣。雜在善等斷 若爾何故云善等斷由
|
斷緣彼雜彼煩惱 答善斷有二。一小分
|
斷。二全分斷。言離欲等欲善名斷。據小分
|
斷。言由斷雜名為斷者。依全分斷。無學滿
|
位緣雜二惑皆悉無故。
|
疏。是見體者是縛非見者非者。惠與五見為
|
體應斷。非五見體非自性斷。
|
疏。由此十等者。遍行．別境合而言也。
|
疏。無想定至因亡果喪者。問唯依外道方
|
起此定。入見便捨外道依身定永不起
|
何故不名果喪因亡 答疏示方隅舉三
|
惡起別報善業果喪因亡。顯定亦爾。然恐
|
有執定唯果喪因亡一義故。更舉之因亡
|
果喪顯通二義。不爾何故在此果喪因亡
|
下辨。
|
疏。雖有七生至不定者。此問意云。得預流
|
已欲極七生更不生上無欲第八。此即全
|
離上界有支。云何得言無全斷者 其答
|
意云。亦有預流而得不還得生上界。由此
|
不得云全斷也。
|
論。十二全分行苦所攝等者。此同瑜伽六十
|
六說。按彼論云。謂後有業煩惱所生諸行。
|
於彼彼自體中能隨順。生一切煩惱及與眾
|
苦。所有安立一切遍行麤重所攝。亦名麤
|
重是行苦性。依此行苦略五取蘊皆名為
|
苦。又此行苦遍三受中。然於捨受此麤重
|
性分明顯現。是故但說不苦樂受由行苦
|
故。譬如熱癰。以冷觸對即生樂想。熱灰
|
墮上便生苦想。若二俱離爾時唯有癰自性
|
苦分明顯現。又行苦性中樂如冷對。苦如
|
灰墮。捨如離二癰自性苦。
|
疏。集是有報義者。大論五十五云。問苦諦義
|
云何。答煩惱所生行義。問集諦義云何。答
|
能生苦諦。
|
疏。大論第十至文同此者。疏所引文乍讀難
|
解今具引之。問幾支苦諦攝及現法為苦。
|
答二。謂生及老死。問幾支苦諦攝當來為苦。
|
答識支乃至受種子性。問幾支集諦攝。答所
|
餘支。
|
論。無明望行至有餘二緣者。有義問云。無明
|
望行既非同類。如何得有等無間緣。答一
|
云理實但與行俱無明為無間緣。然行俱者
|
業眷屬故亦名為業。故說與行為無間緣。
|
二云同聚異體展轉得作無間緣故。若如
|
前解福．不動行非無明俱。如何成緣。故後
|
說勝。問如非福行亦無明俱。如何望行為
|
等無間。答總依諸行說有此緣。今此不言
|
望三種行皆成無間。望福不動成無間
|
故。非福應思 詳曰。觀後問意其非福行
|
既無明俱。即是無明無明為緣。答意可悉。
|
今助一解。前聚心品望後聚品總為無間。
|
無明望行為無間緣。不約別對後無明說。
|
由斯但說無明望行為無間緣故無有失。
|
論。此中且依至如理應思者。若其不實假緣
|
起者如對法說。按彼第四云。如無明望行
|
前生習氣故得為因緣。由彼熏習相續所
|
生諸業能造後有故。當於爾時現行無明
|
能引發故為等無間緣。由彼引發差別諸行
|
流轉相續生故。思惟彼故為所緣緣。以此
|
計最勝等。不如理思惟。緣愚癡位為境
|
界故。彼俱有故為增上緣。由彼增上力合
|
相應思顛倒緣境而造作故。如是一切隨其
|
所應盡當知。
|
論。由悲願力至故名變易者。問按攝大乘
|
云。菩薩留惑證一切智。今云悲願能招於
|
生得至佛果豈不相違。又生但由悲願而
|
致何用煩惱。不退菩薩而不斷耶 答七地
|
以前用受分段。八地已去不障道故所以不
|
斷 若爾應非是染污法。染污法者何不
|
斷耶 答如末那惑雖最後除亦得名染
|
此亦無失。又能助所知合變易續故不
|
斷之 若爾二乘無學迴心應無變易。煩
|
惱無故 答有惑習氣能為助緣亦受變
|
易。且依初釋。
|
疏。第八十至亦得受變易者。按彼論云。復
|
次迴向菩提聲聞。或於學位即能棄捨求
|
聲聞願。或無學位方能棄捨。由彼根性有
|
差別故。所待眾緣有差別故。
|
疏。捨虫身者。分段生身名為虫身身有虫
|
故。大般若三百二十六．四百四十八云。善現
|
不退菩薩身心清淨。非如常人身中恒為八
|
萬戶虫之所侵食。所以者何。是諸菩薩善根
|
增上出過世間。所受身形內外清淨。故無虫
|
類侵食其身。如如善根漸漸增益。如是如
|
是身心轉淨。由此因緣是諸菩薩身心堅固
|
猶若金剛。不為違緣之所侵惱。
|
疏。十卷楞伽等者。疏雖粗釋初學猶迷。今
|
依古德逐難略解。理惠之心證法相應有
|
寂滅意。名三昧樂。顯生身因。由入三昧能
|
現身故。復由三昧安住心海見自心境。忘
|
心轉識波浪識相而不生起。或見自境顯
|
由忘識不生方知。第二身文疏引下盡。而經
|
次云。妙華莊嚴迅疾如意。猶如幻夢水中月
|
鏡中像。非四大生似四大相具足身分。一
|
切修行得如意自在。隨入諸佛國土大眾
|
釋曰。以無性惠悟此理故。得如幻定能
|
覺諸法悉如幻等。菩薩所起意生之身。相
|
好端妙如華莊嚴。有為緣生故如像等。言
|
如實覺知諸法相。亦起身因 第三身云
|
種類生等者 釋曰。應物現形形非一故名
|
為種類。隨感齊發名曰俱生。起不加功稱
|
無作行。無作行等為起身因。身名種類俱
|
生等也。
|
疏。即非擇者復更生義者。身若及業已得非
|
擇更無重起。由此但資感身之業令身
|
不斷。准此疏文更字之下脫一無字 或
|
不脫也。且未延前令得百年。百年外命得
|
非擇滅。由後延故百年外命而得相續。故
|
云非擇復更生也。非擇許生如後疏辨。且
|
依後釋。
|
疏。不同小乘熏禪等法者。此唯無漏。彼漏無
|
漏。故有別也。或小熏禪而更造業。今但資
|
業故云不同。
|
疏。今雖無文至理不違者。望能得人得彼四
|
定。自所得中最殊勝者即名邊際。若望他
|
自下不知上。下人云何名得邊際。邊際不
|
得何得變易。由斯不可望自他言。
|
論。既未圓證至猛利悲願者。問執彼菩提
|
可是法執。執於有情何非我執 答若執
|
有情一．常．主宰可我非法。但執有體不
|
捨自性故但法收。
|
論。又所知障為有漏依者。問前言有漏由與
|
漏俱。云何復云由所知障 答若成有漏
|
必由漏俱。與漏為依必藉斯障。成漏成依
|
二義既別。前後無違。
|
論。若所留身有漏定願等者。正解如疏 有
|
義二乘故意以無漏定資何不得。然無大
|
悲大願力故無漏力弱。故所資身但名分
|
段。不爾熏禪定唯有漏 詳曰。論既明言豈
|
以人情抑而不從。又彼熏禪與留身事而
|
義不同。謂熏禪者資異地因生異地果難
|
故。可容無漏定熏。延壽但延此報前因。何
|
得相例。復所延果而非永固。與變易生而
|
不齊等。故可依論。
|
成唯識論演祕卷第八(終)
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426
|
T43n1833_p0933c20 |
427
|
T43n1833_p0933c21 |
428
|
T43n1833_p0933c22 |
429
|
T43n1833_p0933c23 |
430
|
T43n1833_p0933c24 |
431
|
T43n1833_p0933c25 |
432
|
T43n1833_p0933c26 |
433
|
T43n1833_p0933c27 |
434
|
T43n1833_p0933c28 |
435
|
T43n1833_p0933c29 |
436
|
T43n1833_p0934a01 |
437
|
T43n1833_p0934a02 |
438
|
T43n1833_p0934a03 |
439
|
T43n1833_p0934a04 |
440
|
T43n1833_p0934a05 |
441
|
T43n1833_p0934a06 |
442
|
T43n1833_p0934a07 |
443
|
T43n1833_p0934a08 |
444
|
T43n1833_p0934a09 |
445
|
T43n1833_p0934a10 |
446
|
T43n1833_p0934a11 |
447
|
T43n1833_p0934a12 |
448
|
T43n1833_p0934a13 |
449
|
T43n1833_p0934a14 |
450
|
T43n1833_p0934a15 |
451
|
T43n1833_p0934a16 |
452
|
T43n1833_p0934a17 |
453
|
T43n1833_p0934a18 |
454
|
T43n1833_p0934a19 |
455
|
T43n1833_p0934a20 |
456
|
T43n1833_p0934a21 |
457
|
T43n1833_p0934a22 |
458
|
T43n1833_p0934a23 |
459
|
T43n1833_p0934a24 |
460
|
T43n1833_p0934a25 |
461
|
T43n1833_p0934a26 |
462
|
T43n1833_p0934a27 |
463
|
T43n1833_p0934a28 |
464
|
T43n1833_p0934a29 |
465
|
T43n1833_p0934b01 |
466
|
T43n1833_p0934b02 |
467
|
T43n1833_p0934b03 |
468
|
T43n1833_p0934b04 |
469
|
T43n1833_p0934b05 |
470
|
T43n1833_p0934b06 |
471
|
T43n1833_p0934b07 |
472
|
T43n1833_p0934b08 |
473
|
T43n1833_p0934b09 |
474
|
T43n1833_p0934b10 |
475
|
T43n1833_p0934b11 |
476
|
T43n1833_p0934b12 |
477
|
T43n1833_p0934b13 |
478
|
T43n1833_p0934b14 |
479
|
T43n1833_p0934b15 |
480
|
T43n1833_p0934b16 |
481
|
T43n1833_p0934b17 |
482
|
T43n1833_p0934b18 |
483
|
T43n1833_p0934b19 |
484
|
T43n1833_p0934b20 |
485
|
T43n1833_p0934b21 |
486
|
T43n1833_p0934b22 |
487
|
T43n1833_p0934b23 |
488
|
T43n1833_p0934b24 |
489
|
T43n1833_p0934b25 |
490
|
T43n1833_p0934b26 |
491
|
T43n1833_p0934b27 |
492
|
T43n1833_p0934b28 |
493
|
T43n1833_p0934b29 |
494
|
T43n1833_p0934c01 |
495
|
T43n1833_p0934c02 |
496
|
T43n1833_p0934c03 |
497
|
T43n1833_p0934c04 |
498
|
T43n1833_p0934c05 |
499
|
T43n1833_p0934c06 |
500
|
T43n1833_p0934c07 |
501
|
T43n1833_p0934c08 |
502
|
T43n1833_p0934c09 |
503
|
T43n1833_p0934c10 |
504
|
T43n1833_p0934c11 |
505
|
T43n1833_p0934c12 |
506
|
T43n1833_p0934c13 |
507
|
T43n1833_p0934c14 |
508
|
T43n1833_p0934c15 |
509
|
T43n1833_p0934c16 |
510
|
T43n1833_p0934c17 |
511
|
T43n1833_p0934c18 |
512
|
T43n1833_p0934c19 |
513
|
T43n1833_p0934c20 |
514
|
T43n1833_p0934c21 |
515
|
T43n1833_p0934c22 |
516
|
T43n1833_p0934c23 |
517
|
T43n1833_p0934c24 |
518
|
T43n1833_p0934c25 |
519
|
T43n1833_p0934c26 |
520
|
T43n1833_p0934c27 |
521
|
T43n1833_p0934c28 |
522
|
T43n1833_p0934c29 |
523
|
T43n1833_p0935a01 |
524
|
T43n1833_p0935a02 |
525
|
T43n1833_p0935a03 |
526
|
T43n1833_p0935a04 |
527
|
T43n1833_p0935a05 |
528
|
T43n1833_p0935a06 |
529
|
T43n1833_p0935a07 |
530
|
T43n1833_p0935a08 |
531
|
T43n1833_p0935a09 |
532
|
T43n1833_p0935a10 |
533
|
T43n1833_p0935a11 |
534
|
T43n1833_p0935a12 |
535
|
T43n1833_p0935a13 |
536
|
T43n1833_p0935a14 |
537
|
T43n1833_p0935a15 |
538
|
T43n1833_p0935a16 |
539
|
T43n1833_p0935a17 |
540
|
T43n1833_p0935a18 |
541
|
T43n1833_p0935a19 |
542
|
T43n1833_p0935a20 |
543
|
T43n1833_p0935a21 |
544
|
T43n1833_p0935a22 |
545
|
T43n1833_p0935a23 |
546
|
T43n1833_p0935a24 |
547
|
T43n1833_p0935a25 |
548
|
T43n1833_p0935a26 |
549
|
T43n1833_p0935a27 |
550
|
T43n1833_p0935a28 |
551
|
T43n1833_p0935a29 |
552
|
T43n1833_p0935b01 |
553
|
T43n1833_p0935b02 |
554
|
T43n1833_p0935b03 |
555
|
T43n1833_p0935b04 |
556
|
T43n1833_p0935b05 |
557
|
T43n1833_p0935b06 |
558
|
T43n1833_p0935b07 |
559
|
T43n1833_p0935b08 |
560
|
T43n1833_p0935b09 |
561
|
T43n1833_p0935b10 |
562
|
T43n1833_p0935b11 |
563
|
T43n1833_p0935b12 |
564
|
T43n1833_p0935b13 |
565
|
T43n1833_p0935b14 |
566
|
T43n1833_p0935b15 |
567
|
T43n1833_p0935b16 |
568
|
T43n1833_p0935b17 |
569
|
T43n1833_p0935b18 |
570
|
T43n1833_p0935b19 |
571
|
T43n1833_p0935b20 |
572
|
T43n1833_p0935b21 |
573
|
T43n1833_p0935b22 |
574
|
T43n1833_p0935b23 |
575
|
T43n1833_p0935b24 |
576
|
T43n1833_p0935b25 |
577
|
T43n1833_p0935b26 |
578
|
T43n1833_p0935b27 |
579
|
T43n1833_p0935b28 |
580
|
T43n1833_p0935b29 |
581
|
T43n1833_p0935c01 |
582
|
T43n1833_p0935c02 |
583
|
T43n1833_p0935c03 |
584
|
T43n1833_p0935c04 |
585
|
T43n1833_p0935c05 |
586
|
T43n1833_p0935c06 |
587
|
T43n1833_p0935c07 |
588
|
T43n1833_p0935c08 |
589
|
T43n1833_p0935c09 |
590
|
T43n1833_p0935c10 |
591
|
T43n1833_p0935c11 |
592
|
T43n1833_p0935c12 |
593
|
T43n1833_p0935c13 |
594
|
T43n1833_p0935c14 |
595
|
T43n1833_p0935c15 |
596
|
T43n1833_p0935c16 |
597
|
T43n1833_p0935c17 |
598
|
T43n1833_p0935c18 |
599
|
T43n1833_p0935c19 |
600
|
T43n1833_p0935c20 |
601
|
T43n1833_p0935c21 |
602
|
T43n1833_p0935c22 |
603
|
T43n1833_p0935c23 |
604
|
T43n1833_p0935c24 |
605
|
T43n1833_p0935c25 |
606
|
T43n1833_p0935c26 |
607
|
T43n1833_p0935c27 |
608
|
T43n1833_p0935c28 |
609
|
T43n1833_p0935c29 |
610
|
T43n1833_p0936a01 |
611
|
T43n1833_p0936a02 |
612
|
T43n1833_p0936a03 |
613
|
T43n1833_p0936a04 |
614
|
T43n1833_p0936a05 |
615
|
T43n1833_p0936a06 |
616
|
T43n1833_p0936a07 |
617
|
T43n1833_p0936a08 |
618
|
T43n1833_p0936a09 |
619
|
T43n1833_p0936a10 |
620
|
T43n1833_p0936a11 |
621
|
T43n1833_p0936a12 |
622
|
T43n1833_p0936a13 |
623
|
T43n1833_p0936a14 |
624
|
T43n1833_p0936a15 |
625
|
T43n1833_p0936a16 |
626
|
T43n1833_p0936a17 |
627
|
T43n1833_p0936a18 |
628
|
T43n1833_p0936a19 |
629
|
T43n1833_p0936a20 |
630
|
T43n1833_p0936a21 |
631
|
T43n1833_p0936a22 |
632
|
T43n1833_p0936a23 |
633
|
T43n1833_p0936a24 |
634
|
T43n1833_p0936a25 |
635
|
T43n1833_p0936a26 |
636
|
T43n1833_p0936a27 |
637
|
T43n1833_p0936a28 |
638
|
T43n1833_p0936a29 |
639
|
T43n1833_p0936b01 |
640
|
T43n1833_p0936b02 |
641
|
T43n1833_p0936b03 |
642
|
T43n1833_p0936b04 |
643
|
T43n1833_p0936b05 |
644
|
T43n1833_p0936b06 |
645
|
T43n1833_p0936b07 |
646
|
T43n1833_p0936b08 |
647
|
T43n1833_p0936b09 |
648
|
T43n1833_p0936b10 |
649
|
T43n1833_p0936b11 |
650
|
T43n1833_p0936b12 |
651
|
T43n1833_p0936b13 |
652
|
T43n1833_p0936b14 |
653
|
T43n1833_p0936b15 |
654
|
T43n1833_p0936b16 |
655
|
T43n1833_p0936b17 |
656
|
T43n1833_p0936b18 |
657
|
T43n1833_p0936b19 |
658
|
T43n1833_p0936b20 |
659
|
T43n1833_p0936b21 |
660
|
T43n1833_p0936b22 |
661
|
T43n1833_p0936b23 |
662
|
T43n1833_p0936b24 |
663
|
T43n1833_p0936b25 |
664
|
T43n1833_p0936b26 |
665
|
T43n1833_p0936b27 |
666
|
T43n1833_p0936b28 |
667
|
T43n1833_p0936b29 |
668
|
T43n1833_p0936c01 |
669
|
T43n1833_p0936c02 |
670
|
T43n1833_p0936c03 |
671
|
T43n1833_p0936c04 |
672
|
T43n1833_p0936c05 |
673
|
T43n1833_p0936c06 |
674
|
T43n1833_p0936c07 |
675
|
T43n1833_p0936c08 |
676
|
T43n1833_p0936c09 |
677
|
T43n1833_p0936c10 |
678
|
T43n1833_p0936c11 |
679
|
T43n1833_p0936c12 |
680
|
T43n1833_p0936c13 |
681
|
T43n1833_p0936c14 |
682
|
T43n1833_p0936c15 |
683
|
T43n1833_p0936c16 |
684
|
T43n1833_p0936c17 |
685
|
T43n1833_p0936c18 |
686
|
T43n1833_p0936c19 |
687
|
T43n1833_p0936c20 |
688
|
T43n1833_p0936c21 |
689
|
T43n1833_p0936c22 |
690
|
T43n1833_p0936c23 |
691
|
T43n1833_p0936c24 |
692
|
T43n1833_p0936c25 |
693
|
T43n1833_p0936c26 |
694
|
T43n1833_p0936c27 |
695
|
T43n1833_p0936c28 |
696
|
T43n1833_p0936c29 |
697
|
T43n1833_p0937a01 |
698
|
T43n1833_p0937a02 |
699
|
T43n1833_p0937a03 |
700
|
T43n1833_p0937a04 |
701
|
T43n1833_p0937a05 |
702
|
T43n1833_p0937a06 |
703
|
T43n1833_p0937a07 |
704
|
T43n1833_p0937a08 |
705
|
T43n1833_p0937a09 |
706
|
T43n1833_p0937a10 |
707
|
T43n1833_p0937a11 |
708
|
T43n1833_p0937a12 |
709
|
T43n1833_p0937a13 |
710
|
T43n1833_p0937a14 |
711
|
T43n1833_p0937a15 |
712
|
T43n1833_p0937a16 |
713
|
T43n1833_p0937a17 |
714
|
T43n1833_p0937a18 |
715
|
T43n1833_p0937a19 |
716
|
T43n1833_p0937a20 |
717
|
T43n1833_p0937a21 |
718
|
T43n1833_p0937a22 |
719
|
T43n1833_p0937a23 |
720
|
T43n1833_p0937a24 |
721
|
T43n1833_p0937a25 |
722
|
T43n1833_p0937a26 |
723
|
T43n1833_p0937a27 |
724
|
T43n1833_p0937a28 |
725
|
T43n1833_p0937a29 |
726
|
T43n1833_p0937b01 |
727
|
T43n1833_p0937b02 |
728
|
T43n1833_p0937b03 |
729
|
T43n1833_p0937b04 |
730
|
T43n1833_p0937b05 |
731
|
T43n1833_p0937b06 |
732
|
T43n1833_p0937b07 |
733
|
T43n1833_p0937b08 |
734
|
T43n1833_p0937b09 |
735
|
T43n1833_p0937b10 |
736
|
T43n1833_p0937b11 |
737
|
T43n1833_p0937b12 |
738
|
T43n1833_p0937b13 |
739
|
T43n1833_p0937b14 |
740
|
T43n1833_p0937b15 |
741
|
T43n1833_p0937b16 |
742
|
T43n1833_p0937b17 |
743
|
T43n1833_p0937b18 |
744
|
T43n1833_p0937b19 |
745
|
T43n1833_p0937b20 |
746
|
T43n1833_p0937b21 |
747
|
T43n1833_p0937b22 |
748
|
T43n1833_p0937b23 |
749
|
T43n1833_p0937b24 |
750
|
T43n1833_p0937b25 |
751
|
T43n1833_p0937b26 |
752
|
T43n1833_p0937b27 |
753
|
T43n1833_p0937b28 |
754
|
T43n1833_p0937b29 |
755
|
T43n1833_p0937c01 |
756
|
T43n1833_p0937c02 |
757
|
T43n1833_p0937c03 |
758
|
T43n1833_p0937c04 |
759
|
T43n1833_p0937c05 |
760
|
T43n1833_p0937c06 |
761
|
T43n1833_p0937c07 |
762
|
T43n1833_p0937c08 |
763
|
T43n1833_p0937c09 |
764
|
T43n1833_p0937c10 |
765
|
T43n1833_p0937c11 |
766
|
T43n1833_p0937c12 |
767
|
T43n1833_p0937c13 |
768
|
T43n1833_p0937c14 |
769
|
T43n1833_p0937c15 |
770
|
T43n1833_p0937c16 |
771
|
T43n1833_p0937c17 |
772
|
T43n1833_p0937c18 |
773
|
T43n1833_p0937c19 |
774
|
T43n1833_p0937c20 |
775
|
T43n1833_p0937c21 |
776
|
T43n1833_p0937c22 |
777
|
T43n1833_p0937c23 |
778
|
T43n1833_p0937c24 |
779
|
T43n1833_p0937c25 |
780
|
T43n1833_p0937c26 |
781
|
T43n1833_p0937c27 |
782
|
T43n1833_p0937c28 |
783
|
T43n1833_p0937c29 |
784
|
T43n1833_p0938a01 |
785
|
T43n1833_p0938a02 |
786
|
T43n1833_p0938a03 |
787
|
T43n1833_p0938a04 |
788
|
T43n1833_p0938a05 |
789
|
T43n1833_p0938a06 |
790
|
T43n1833_p0938a07 |
791
|
T43n1833_p0938a08 |
792
|
T43n1833_p0938a09 |
793
|
T43n1833_p0938a10 |
794
|
T43n1833_p0938a11 |
795
|
T43n1833_p0938a12 |
796
|
T43n1833_p0938a13 |
797
|
T43n1833_p0938a14 |
798
|
T43n1833_p0938a15 |
799
|
T43n1833_p0938a16 |
800
|
T43n1833_p0938a17 |
801
|
T43n1833_p0938a18 |
802
|
T43n1833_p0938a19 |
803
|
T43n1833_p0938a20 |
804
|
T43n1833_p0938a21 |
805
|
T43n1833_p0938a22 |
806
|
T43n1833_p0938a23 |
807
|
T43n1833_p0938a24 |
808
|
T43n1833_p0938a25 |
809
|
T43n1833_p0938a26 |
810
|
T43n1833_p0938b01 |
811
|
T43n1833_p0938b02 |
812
|
T43n1833_p0938b03 |
813
|
T43n1833_p0938b04 |
814
|
T43n1833_p0938b05 |
815
|
T43n1833_p0938b06 |
816
|
T43n1833_p0938b07 |
817
|
T43n1833_p0938b08 |
818
|
T43n1833_p0938b09 |
819
|
T43n1833_p0938b10 |
820
|
T43n1833_p0938b11 |
821
|
T43n1833_p0938b12 |
822
|
T43n1833_p0938b13 |
823
|
T43n1833_p0938b14 |
824
|
T43n1833_p0938b15 |
825
|
T43n1833_p0938b16 |
826
|
T43n1833_p0938b17 |
827
|
T43n1833_p0938b18 |
828
|
T43n1833_p0938b19 |
829
|
T43n1833_p0938b20 |
830
|
T43n1833_p0938b21 |
831
|
T43n1833_p0938b22 |
832
|
T43n1833_p0938b23 |
833
|
T43n1833_p0938b24 |
834
|
T43n1833_p0938b25 |
835
|
T43n1833_p0938b26 |
836
|
T43n1833_p0938b27 |
837
|
T43n1833_p0938b28 |
838
|
T43n1833_p0938b29 |
839
|
T43n1833_p0938c01 |
840
|
T43n1833_p0938c02 |
841
|
T43n1833_p0938c03 |
842
|
T43n1833_p0938c04 |
843
|
T43n1833_p0938c05 |
844
|
T43n1833_p0938c06 |
845
|
T43n1833_p0938c07 |
846
|
T43n1833_p0938c08 |
847
|
T43n1833_p0938c09 |
848
|
T43n1833_p0938c10 |
849
|
T43n1833_p0938c11 |
850
|
T43n1833_p0938c12 |
851
|
T43n1833_p0938c13 |
852
|
T43n1833_p0938c14 |
853
|
T43n1833_p0938c15 |
854
|
T43n1833_p0938c16 |
855
|
T43n1833_p0938c17 |
856
|
T43n1833_p0938c18 |
857
|
T43n1833_p0938c19 |
858
|
T43n1833_p0938c20 |
859
|
T43n1833_p0938c21 |
860
|
T43n1833_p0938c22 |
861
|
T43n1833_p0938c23 |
862
|
T43n1833_p0938c24 |
863
|
T43n1833_p0938c25 |
864
|
T43n1833_p0938c26 |
865
|
T43n1833_p0938c27 |
866
|
T43n1833_p0938c28 |
867
|
T43n1833_p0938c29 |
868
|
T43n1833_p0939a01 |
869
|
T43n1833_p0939a02 |
870
|
T43n1833_p0939a03 |
871
|
T43n1833_p0939a04 |
872
|
T43n1833_p0939a05 |
873
|
T43n1833_p0939a06 |
874
|
T43n1833_p0939a07 |
875
|
T43n1833_p0939a08 |
876
|
T43n1833_p0939a09 |
877
|
T43n1833_p0939a10 |
878
|
T43n1833_p0939a11 |
879
|
T43n1833_p0939a12 |
880
|
T43n1833_p0939a13 |
881
|
T43n1833_p0939a14 |
882
|
T43n1833_p0939a15 |
883
|
T43n1833_p0939a16 |
884
|
T43n1833_p0939a17 |
885
|
T43n1833_p0939a18 |
886
|
T43n1833_p0939a19 |
887
|
T43n1833_p0939a20 |
888
|
T43n1833_p0939a21 |
889
|
T43n1833_p0939a22 |
890
|
T43n1833_p0939a23 |
891
|
T43n1833_p0939a24 |
892
|
T43n1833_p0939a25 |
893
|
T43n1833_p0939a26 |
894
|
T43n1833_p0939a27 |
895
|
T43n1833_p0939a28 |
896
|
T43n1833_p0939a29 |
897
|
T43n1833_p0939b01 |
898
|
T43n1833_p0939b02 |
899
|
T43n1833_p0939b03 |
900
|
T43n1833_p0939b04 |
901
|
T43n1833_p0939b05 |
902
|
T43n1833_p0939b06 |
903
|
T43n1833_p0939b07 |
904
|
T43n1833_p0939b08 |
905
|
T43n1833_p0939b09 |
906
|
T43n1833_p0939b10 |
907
|
T43n1833_p0939b11 |
908
|
T43n1833_p0939b12 |
909
|
T43n1833_p0939b13 |
910
|
T43n1833_p0939b14 |
911
|
T43n1833_p0939b15 |
912
|
T43n1833_p0939b16 |
913
|
T43n1833_p0939b17 |
914
|
T43n1833_p0939b18 |
915
|
T43n1833_p0939b19 |
916
|
T43n1833_p0939b20 |
917
|
T43n1833_p0939b21 |
918
|
T43n1833_p0939b22 |
919
|
T43n1833_p0939b23 |
920
|
T43n1833_p0939b24 |
921
|
T43n1833_p0939b25 |
922
|
T43n1833_p0939b26 |
923
|
T43n1833_p0939b27 |
924
|
T43n1833_p0939b28 |
925
|
T43n1833_p0939b29 |
926
|
T43n1833_p0939c01 |
927
|
T43n1833_p0939c02 |
928
|
T43n1833_p0939c03 |
929
|
T43n1833_p0939c04 |
930
|
T43n1833_p0939c05 |
931
|
T43n1833_p0939c06 |
932
|
T43n1833_p0939c07 |
933
|
T43n1833_p0939c08 |
934
|
T43n1833_p0939c09 |
935
|
T43n1833_p0939c10 |
936
|
T43n1833_p0939c11 |
937
|
T43n1833_p0939c12 |
938
|
T43n1833_p0939c13 |
939
|
T43n1833_p0939c14 |
940
|
T43n1833_p0939c15 |
941
|
T43n1833_p0939c16 |
942
|
T43n1833_p0939c17 |
943
|
T43n1833_p0939c18 |
944
|
T43n1833_p0939c19 |
945
|
T43n1833_p0939c20 |
946
|
T43n1833_p0939c21 |
947
|
T43n1833_p0939c22 |
948
|
T43n1833_p0939c23 |
949
|
T43n1833_p0939c24 |
950
|
T43n1833_p0939c25 |
951
|
T43n1833_p0939c26 |
952
|
T43n1833_p0939c27 |
953
|
T43n1833_p0939c28 |
954
|
T43n1833_p0939c29 |
955
|
T43n1833_p0940a01 |
956
|
T43n1833_p0940a02 |
957
|
T43n1833_p0940a03 |
958
|
T43n1833_p0940a04 |
959
|
T43n1833_p0940a05 |
960
|
T43n1833_p0940a06 |
961
|
T43n1833_p0940a07 |
962
|
T43n1833_p0940a08 |
963
|
T43n1833_p0940a09 |
964
|
T43n1833_p0940a10 |
965
|
T43n1833_p0940a11 |
966
|
T43n1833_p0940a12 |
967
|
T43n1833_p0940a13 |
968
|
T43n1833_p0940a14 |
969
|
T43n1833_p0940a15 |
970
|
T43n1833_p0940a16 |
971
|
T43n1833_p0940a17 |
972
|
T43n1833_p0940a18 |
973
|
T43n1833_p0940a19 |
974
|
T43n1833_p0940a20 |
975
|
T43n1833_p0940a21 |
976
|
T43n1833_p0940a22 |
977
|
T43n1833_p0940a23 |
978
|
T43n1833_p0940a24 |
979
|
T43n1833_p0940a25 |
980
|
T43n1833_p0940a26 |
981
|
T43n1833_p0940a27 |
982
|
T43n1833_p0940a28 |
983
|
T43n1833_p0940a29 |
984
|
T43n1833_p0940b01 |
985
|
T43n1833_p0940b02 |
986
|
T43n1833_p0940b03 |
987
|
T43n1833_p0940b04 |
988
|
T43n1833_p0940b05 |
989
|
T43n1833_p0940b06 |
990
|
T43n1833_p0940b07 |
991
|
T43n1833_p0940b08 |
992
|
T43n1833_p0940b09 |
993
|
T43n1833_p0940b10 |
994
|
T43n1833_p0940b11 |
995
|
T43n1833_p0940b12 |
996
|
T43n1833_p0940b13 |
997
|
T43n1833_p0940b14 |
998
|
T43n1833_p0940b15 |
999
|
T43n1833_p0940b16 |
1000
|
T43n1833_p0940b17 |
1001
|
T43n1833_p0940b18 |
1002
|
T43n1833_p0940b19 |
1003
|
T43n1833_p0940b20 |
1004
|
T43n1833_p0940b21 |
1005
|
T43n1833_p0940b22 |
1006
|
T43n1833_p0940b23 |
1007
|
T43n1833_p0940b24 |
1008
|
T43n1833_p0940b25 |
1009
|
T43n1833_p0940b26 |
1010
|
T43n1833_p0940b27 |
1011
|
T43n1833_p0940b28 |
1012
|
T43n1833_p0940b29 |
1013
|
T43n1833_p0940c01 |
1014
|
T43n1833_p0940c02 |
1015
|
T43n1833_p0940c03 |
1016
|
T43n1833_p0940c04 |
1017
|
T43n1833_p0940c05 |
1018
|
T43n1833_p0940c06 |
1019
|
T43n1833_p0940c07 |
1020
|
T43n1833_p0940c08 |
1021
|
T43n1833_p0940c09 |
1022
|
T43n1833_p0940c10 |
1023
|
T43n1833_p0940c11 |
1024
|
T43n1833_p0940c12 |
1025
|
T43n1833_p0940c13 |
1026
|
T43n1833_p0940c14 |
1027
|
T43n1833_p0940c15 |
1028
|
T43n1833_p0940c16 |
1029
|
T43n1833_p0940c17 |
1030
|
T43n1833_p0940c18 |
1031
|
T43n1833_p0940c19 |
1032
|
T43n1833_p0940c20 |
1033
|
T43n1833_p0940c21 |
1034
|
T43n1833_p0940c22 |
1035
|
T43n1833_p0940c23 |
1036
|
T43n1833_p0940c24 |
1037
|
T43n1833_p0940c25 |
1038
|
T43n1833_p0940c26 |
1039
|
T43n1833_p0940c27 |
1040
|
T43n1833_p0940c28 |
1041
|
T43n1833_p0940c29 |
1042
|
T43n1833_p0941a01 |
1043
|
T43n1833_p0941a02 |
1044
|
T43n1833_p0941a03 |
1045
|
T43n1833_p0941a04 |
1046
|
T43n1833_p0941a05 |
1047
|
T43n1833_p0941a06 |
1048
|
T43n1833_p0941a07 |
1049
|
T43n1833_p0941a08 |
1050
|
T43n1833_p0941a09 |
1051
|
T43n1833_p0941a10 |
1052
|
T43n1833_p0941a11 |
1053
|
T43n1833_p0941a12 |
1054
|
T43n1833_p0941a13 |
1055
|
T43n1833_p0941a14 |
1056
|
T43n1833_p0941a15 |
1057
|
T43n1833_p0941a16 |
1058
|
T43n1833_p0941a17 |
1059
|
T43n1833_p0941a18 |
1060
|
T43n1833_p0941a19 |
1061
|
T43n1833_p0941a20 |
1062
|
T43n1833_p0941a21 |
1063
|
T43n1833_p0941a22 |
1064
|
T43n1833_p0941a23 |
1065
|
T43n1833_p0941a24 |
1066
|
T43n1833_p0941a25 |
1067
|
T43n1833_p0941a26 |
1068
|
T43n1833_p0941a27 |
1069
|
T43n1833_p0941a28 |
1070
|
T43n1833_p0941a29 |
1071
|
T43n1833_p0941b01 |
1072
|
T43n1833_p0941b02 |
1073
|
T43n1833_p0941b03 |
1074
|
T43n1833_p0941b04 |
1075
|
T43n1833_p0941b05 |
1076
|
T43n1833_p0941b06 |
1077
|
T43n1833_p0941b07 |
1078
|
T43n1833_p0941b08 |
1079
|
T43n1833_p0941b09 |
1080
|
T43n1833_p0941b10 |
1081
|
T43n1833_p0941b11 |
1082
|
T43n1833_p0941b12 |
1083
|
T43n1833_p0941b13 |
1084
|
T43n1833_p0941b14 |
1085
|
T43n1833_p0941b15 |
1086
|
T43n1833_p0941b16 |
1087
|
T43n1833_p0941b17 |
1088
|
T43n1833_p0941b18 |
1089
|
T43n1833_p0941b19 |
1090
|
T43n1833_p0941b20 |
1091
|
T43n1833_p0941b21 |
1092
|
T43n1833_p0941b22 |
1093
|
T43n1833_p0941b23 |
1094
|
T43n1833_p0941b24 |
1095
|
T43n1833_p0941b25 |
1096
|
T43n1833_p0941b26 |
1097
|
T43n1833_p0941b27 |
1098
|
T43n1833_p0941b28 |
1099
|
T43n1833_p0941b29 |
1100
|
T43n1833_p0941c01 |
1101
|
T43n1833_p0941c02 |
1102
|
T43n1833_p0941c03 |
1103
|
T43n1833_p0941c04 |
1104
|
T43n1833_p0941c05 |
1105
|
T43n1833_p0941c06 |
1106
|
T43n1833_p0941c07 |
1107
|
T43n1833_p0941c08 |
1108
|
T43n1833_p0941c09 |
1109
|
T43n1833_p0941c10 |
1110
|
T43n1833_p0941c11 |
1111
|
T43n1833_p0941c12 |
1112
|
T43n1833_p0941c13 |
1113
|
T43n1833_p0941c14 |
1114
|
T43n1833_p0941c15 |
1115
|
T43n1833_p0941c16 |
1116
|
T43n1833_p0941c17 |
1117
|
T43n1833_p0941c18 |
1118
|
T43n1833_p0941c19 |
1119
|
T43n1833_p0941c20 |
1120
|
T43n1833_p0941c21 |
1121
|
T43n1833_p0941c22 |
1122
|
T43n1833_p0941c23 |
1123
|
T43n1833_p0941c24 |
1124
|
T43n1833_p0941c25 |
1125
|
T43n1833_p0941c26 |
1126
|
T43n1833_p0941c27 |
1127
|
T43n1833_p0941c28 |
1128
|
T43n1833_p0941c29 |
1129
|
T43n1833_p0942a01 |
1130
|
T43n1833_p0942a02 |
1131
|
T43n1833_p0942a03 |
1132
|
T43n1833_p0942a04 |
1133
|
T43n1833_p0942a05 |
1134
|
T43n1833_p0942a06 |
1135
|
T43n1833_p0942a07 |
1136
|
T43n1833_p0942a08 |
1137
|
T43n1833_p0942a09 |
1138
|
T43n1833_p0942a10 |
1139
|
T43n1833_p0942a11 |
1140
|
T43n1833_p0942a12 |
1141
|
T43n1833_p0942a13 |
1142
|
T43n1833_p0942a14 |
1143
|
T43n1833_p0942a15 |
1144
|
T43n1833_p0942a16 |
1145
|
T43n1833_p0942a17 |
1146
|
T43n1833_p0942a18 |
1147
|
T43n1833_p0942a19 |
1148
|
T43n1833_p0942a20 |
1149
|
T43n1833_p0942a21 |
1150
|
T43n1833_p0942a22 |
1151
|
T43n1833_p0942a23 |
1152
|
T43n1833_p0942a24 |
1153
|
T43n1833_p0942a25 |
1154
|
T43n1833_p0942a26 |
1155
|
T43n1833_p0942a27 |
1156
|
T43n1833_p0942a28 |
1157
|
T43n1833_p0942a29 |
1158
|
T43n1833_p0942a30 |
1159
|
T43n1833_p0942b01 |
1160
|
T43n1833_p0942b02 |
1161
|
T43n1833_p0942b03 |
1162
|
T43n1833_p0942b04 |
1163
|
T43n1833_p0942b05 |
1164
|
T43n1833_p0942b06 |
1165
|
T43n1833_p0942b07 |
1166
|
T43n1833_p0942b08 |
1167
|
T43n1833_p0942b09 |
1168
|
T43n1833_p0942b10 |
1169
|
T43n1833_p0942b11 |
1170
|
T43n1833_p0942b12 |
1171
|
T43n1833_p0942b13 |
1172
|
T43n1833_p0942b14 |
1173
|
T43n1833_p0942b15 |
1174
|
T43n1833_p0942b16 |
1175
|
T43n1833_p0942b17 |
1176
|
T43n1833_p0942b18 |
1177
|
T43n1833_p0942b19 |
1178
|
T43n1833_p0942b20 |
1179
|
T43n1833_p0942b21 |
1180
|
T43n1833_p0942b22 |
1181
|
T43n1833_p0942b23 |
1182
|
T43n1833_p0942b24 |
1183
|
T43n1833_p0942b25 |
1184
|
T43n1833_p0942b26 |
1185
|
T43n1833_p0942b27 |
1186
|
T43n1833_p0942b28 |
1187
|
T43n1833_p0942b29 |
1188
|
T43n1833_p0942c01 |
1189
|
T43n1833_p0942c02 |
1190
|
T43n1833_p0942c03 |
1191
|
T43n1833_p0942c04 |
1192
|
T43n1833_p0942c05 |
1193
|
T43n1833_p0942c06 |
1194
|
T43n1833_p0942c07 |
1195
|
T43n1833_p0942c08 |
1196
|
T43n1833_p0942c09 |
1197
|
T43n1833_p0942c10 |
1198
|
T43n1833_p0942c11 |
1199
|
T43n1833_p0942c12 |
1200
|
T43n1833_p0942c13 |
1201
|
T43n1833_p0942c14 |
1202
|
T43n1833_p0942c15 |
1203
|
T43n1833_p0942c16 |
1204
|
T43n1833_p0942c17 |
1205
|
T43n1833_p0942c18 |
1206
|
T43n1833_p0942c19 |
1207
|
T43n1833_p0942c20 |
1208
|
T43n1833_p0942c21 |
1209
|
T43n1833_p0942c22 |
1210
|
T43n1833_p0942c23 |
1211
|
T43n1833_p0942c24 |
1212
|
T43n1833_p0942c25 |
1213
|
T43n1833_p0942c26 |
1214
|
T43n1833_p0942c27 |
1215
|
T43n1833_p0942c28 |
1216
|
T43n1833_p0942c29 |
1217
|
T43n1833_p0943a01 |
1218
|
T43n1833_p0943a02 |
1219
|
T43n1833_p0943a03 |
1220
|
T43n1833_p0943a04 |
1221
|
T43n1833_p0943a05 |
1222
|
T43n1833_p0943a06 |
1223
|
T43n1833_p0943a07 |
1224
|
T43n1833_p0943a08 |
1225
|
T43n1833_p0943a09 |
1226
|
T43n1833_p0943a10 |
1227
|
T43n1833_p0943a11 |
1228
|
T43n1833_p0943a12 |
1229
|
T43n1833_p0943a13 |
1230
|
T43n1833_p0943a14 |
1231
|
T43n1833_p0943a15 |
1232
|
T43n1833_p0943a16 |
1233
|
T43n1833_p0943a17 |
1234
|
T43n1833_p0943a18 |
1235
|
T43n1833_p0943a19 |
1236
|
T43n1833_p0943a20 |
1237
|
T43n1833_p0943a21 |
1238
|
T43n1833_p0943a22 |
1239
|
T43n1833_p0943a23 |
1240
|
T43n1833_p0943a24 |
1241
|
T43n1833_p0943a25 |
1242
|
T43n1833_p0943a26 |
1243
|
T43n1833_p0943a27 |
1244
|
T43n1833_p0943a28 |
1245
|
T43n1833_p0943a29 |
1246
|
T43n1833_p0943b01 |
1247
|
T43n1833_p0943b02 |
1248
|
T43n1833_p0943b03 |
1249
|
T43n1833_p0943b04 |
1250
|
T43n1833_p0943b05 |
1251
|
T43n1833_p0943b06 |
1252
|
T43n1833_p0943b07 |
1253
|
T43n1833_p0943b08 |
1254
|
T43n1833_p0943b09 |
1255
|
T43n1833_p0943b10 |
1256
|
T43n1833_p0943b11 |
1257
|
T43n1833_p0943b12 |
1258
|
T43n1833_p0943b13 |
1259
|
T43n1833_p0943b14 |
1260
|
T43n1833_p0943b15 |
1261
|
T43n1833_p0943b16 |
1262
|
T43n1833_p0943b17 |
1263
|
T43n1833_p0943b18 |
1264
|
T43n1833_p0943b19 |
1265
|
T43n1833_p0943b20 |
1266
|
T43n1833_p0943b21 |
1267
|
T43n1833_p0943b22 |
1268
|
T43n1833_p0943b23 |
1269
|
T43n1833_p0943b24 |
1270
|
T43n1833_p0943b25 |
1271
|
T43n1833_p0943b26 |
1272
|
T43n1833_p0943b27 |
1273
|
T43n1833_p0943b28 |
1274
|
T43n1833_p0943b29 |
1275
|
T43n1833_p0943c01 |
1276
|
T43n1833_p0943c02 |
1277
|
T43n1833_p0943c03 |
1278
|
T43n1833_p0943c04 |
1279
|
T43n1833_p0943c05 |
1280
|
T43n1833_p0943c06 |
1281
|
T43n1833_p0943c07 |
1282
|
T43n1833_p0943c08 |
1283
|
T43n1833_p0943c09 |
1284
|
T43n1833_p0943c10 |
1285
|
T43n1833_p0943c11 |
1286
|
T43n1833_p0943c12 |
1287
|
T43n1833_p0943c13 |
1288
|
T43n1833_p0943c14 |
1289
|
T43n1833_p0943c15 |
1290
|
T43n1833_p0943c16 |
1291
|
T43n1833_p0943c17 |
1292
|
T43n1833_p0943c18 |
1293
|
T43n1833_p0943c19 |
1294
|
T43n1833_p0943c20 |
1295
|
T43n1833_p0943c21 |
1296
|
T43n1833_p0943c22 |
1297
|
T43n1833_p0943c23 |
1298
|
T43n1833_p0943c24 |
1299
|
T43n1833_p0943c25 |
1300
|
T43n1833_p0943c26 |
1301
|
T43n1833_p0943c27 |
1302
|
T43n1833_p0943c28 |
1303
|
T43n1833_p0943c29 |
1304
|
T43n1833_p0944a01 |
1305
|
T43n1833_p0944a02 |
1306
|
T43n1833_p0944a03 |
1307
|
T43n1833_p0944a04 |
1308
|
T43n1833_p0944a05 |
1309
|
T43n1833_p0944a06 |
1310
|
T43n1833_p0944a07 |
1311
|
T43n1833_p0944a08 |
1312
|
T43n1833_p0944a09 |
1313
|
T43n1833_p0944a10 |
1314
|
T43n1833_p0944a11 |
1315
|
T43n1833_p0944a12 |
1316
|
T43n1833_p0944a13 |
1317
|
T43n1833_p0944a14 |
1318
|
T43n1833_p0944a15 |
1319
|
T43n1833_p0944a16 |
1320
|
T43n1833_p0944a17 |
1321
|
T43n1833_p0944a18 |
1322
|
T43n1833_p0944a19 |
1323
|
T43n1833_p0944a20 |
1324
|
T43n1833_p0944a21 |
1325
|
T43n1833_p0944a22 |
1326
|
T43n1833_p0944a23 |
1327
|
T43n1833_p0944a24 |
1328
|
T43n1833_p0944a25 |
1329
|
T43n1833_p0944a26 |
1330
|
T43n1833_p0944a27 |
1331
|
T43n1833_p0944a28 |
1332
|
T43n1833_p0944a29 |
1333
|
T43n1833_p0944b01 |
1334
|
T43n1833_p0944b02 |
1335
|
T43n1833_p0944b03 |
1336
|
T43n1833_p0944b04 |
1337
|
T43n1833_p0944b05 |
1338
|
T43n1833_p0944b06 |
1339
|
T43n1833_p0944b07 |
1340
|
T43n1833_p0944b08 |
1341
|
T43n1833_p0944b09 |
1342
|
T43n1833_p0944b10 |
1343
|
T43n1833_p0944b11 |
1344
|
T43n1833_p0944b12 |
1345
|
T43n1833_p0944b13 |
1346
|
T43n1833_p0944b14 |
1347
|
T43n1833_p0944b15 |
1348
|
T43n1833_p0944b16 |
1349
|
T43n1833_p0944b17 |
1350
|
T43n1833_p0944b18 |
1351
|
T43n1833_p0944b19 |
1352
|
T43n1833_p0944b20 |
1353
|
T43n1833_p0944b21 |
1354
|
T43n1833_p0944b22 |
1355
|
T43n1833_p0944b23 |
1356
|
T43n1833_p0944b24 |
1357
|
T43n1833_p0944b25 |
1358
|
T43n1833_p0944b26 |
1359
|
T43n1833_p0944b27 |
1360
|
T43n1833_p0944b28 |
1361
|
T43n1833_p0944b29 |
1362
|
T43n1833_p0944c01 |
1363
|
T43n1833_p0944c02 |
1364
|
T43n1833_p0944c03 |
1365
|
T43n1833_p0944c04 |
1366
|
T43n1833_p0944c05 |
1367
|
T43n1833_p0944c06 |
1368
|
T43n1833_p0944c07 |
1369
|
T43n1833_p0944c08 |
1370
|
T43n1833_p0944c09 |
1371
|
T43n1833_p0944c10 |
1372
|
T43n1833_p0944c11 |
1373
|
T43n1833_p0944c12 |
1374
|
T43n1833_p0944c13 |
1375
|
T43n1833_p0944c14 |
1376
|
T43n1833_p0944c15 |
1377
|
T43n1833_p0944c16 |
1378
|
T43n1833_p0944c17 |
1379
|
T43n1833_p0944c18 |
1380
|
T43n1833_p0944c19 |
1381
|
T43n1833_p0944c20 |
1382
|
T43n1833_p0944c21 |
1383
|
T43n1833_p0944c22 |
1384
|
T43n1833_p0944c23 |
1385
|
T43n1833_p0944c24 |
1386
|
T43n1833_p0944c25 |
1387
|
T43n1833_p0944c26 |
1388
|
T43n1833_p0944c27 |
1389
|
T43n1833_p0944c28 |
1390
|
T43n1833_p0944c29 |
1391
|
T43n1833_p0945a01 |
1392
|
T43n1833_p0945a02 |
1393
|
T43n1833_p0945a03 |
1394
|
T43n1833_p0945a04 |
1395
|
T43n1833_p0945a05 |
1396
|
T43n1833_p0945a06 |
1397
|
T43n1833_p0945a07 |
1398
|
T43n1833_p0945a08 |
1399
|
T43n1833_p0945a09 |
1400
|
T43n1833_p0945a10 |
1401
|
T43n1833_p0945a11 |
1402
|
T43n1833_p0945a12 |
1403
|
T43n1833_p0945a13 |
1404
|
T43n1833_p0945a14 |
1405
|
T43n1833_p0945a15 |
1406
|
T43n1833_p0945a16 |
1407
|
T43n1833_p0945a17 |
1408
|
T43n1833_p0945a18 |
1409
|
T43n1833_p0945a19 |
1410
|
T43n1833_p0945a20 |
1411
|
T43n1833_p0945a21 |
1412
|
T43n1833_p0945a22 |
1413
|
T43n1833_p0945a23 |
1414
|
T43n1833_p0945a24 |
1415
|
T43n1833_p0945a25 |
1416
|
T43n1833_p0945a26 |
1417
|
T43n1833_p0945a27 |
1418
|
T43n1833_p0945a28 |
1419
|
T43n1833_p0945a29 |
1420
|
T43n1833_p0945b01 |
1421
|
T43n1833_p0945b02 |
1422
|
T43n1833_p0945b03 |
1423
|
T43n1833_p0945b04 |
1424
|
T43n1833_p0945b05 |
1425
|
T43n1833_p0945b06 |
1426
|
T43n1833_p0945b07 |
1427
|
T43n1833_p0945b08 |
1428
|
T43n1833_p0945b09 |
1429
|
T43n1833_p0945b10 |
1430
|
T43n1833_p0945b11 |
1431
|
T43n1833_p0945b12 |
1432
|
T43n1833_p0945b13 |
1433
|
T43n1833_p0945b14 |
1434
|
T43n1833_p0945b15 |
1435
|
T43n1833_p0945b16 |
1436
|
T43n1833_p0945b17 |
1437
|
T43n1833_p0945b18 |
1438
|
T43n1833_p0945b19 |
1439
|
T43n1833_p0945b20 |
1440
|
T43n1833_p0945b21 |
1441
|
T43n1833_p0945b22 |
1442
|
T43n1833_p0945b23 |
1443
|
T43n1833_p0945b24 |
1444
|
T43n1833_p0945b25 |
1445
|
T43n1833_p0945b26 |
1446
|
T43n1833_p0945b27 |
1447
|
T43n1833_p0945b28 |
1448
|
T43n1833_p0945b29 |
1449
|
T43n1833_p0945c01 |
1450
|
T43n1833_p0945c02 |
1451
|
T43n1833_p0945c03 |
1452
|
T43n1833_p0945c04 |
1453
|
T43n1833_p0945c05 |
1454
|
T43n1833_p0945c06 |
1455
|
T43n1833_p0945c07 |
1456
|
T43n1833_p0945c08 |
1457
|
T43n1833_p0945c09 |
1458
|
T43n1833_p0945c10 |
1459
|
T43n1833_p0945c11 |
1460
|
T43n1833_p0945c12 |
1461
|
T43n1833_p0945c13 |
1462
|
T43n1833_p0945c14 |
1463
|
T43n1833_p0945c15 |
1464
|
T43n1833_p0945c16 |
1465
|
T43n1833_p0945c17 |
1466
|
T43n1833_p0945c18 |
1467
|
T43n1833_p0945c19 |
1468
|
T43n1833_p0945c20 |
1469
|
T43n1833_p0945c21 |
1470
|
T43n1833_p0945c22 |
1471
|
T43n1833_p0945c23 |
1472
|
T43n1833_p0945c24 |
1473
|
T43n1833_p0945c25 |
1474
|
T43n1833_p0945c26 |
1475
|
T43n1833_p0945c27 |
1476
|
T43n1833_p0945c28 |
1477
|
T43n1833_p0945c29 |
1478
|
T43n1833_p0946a01 |
1479
|
T43n1833_p0946a02 |
1480
|
T43n1833_p0946a03 |
1481
|
T43n1833_p0946a04 |
1482
|
T43n1833_p0946a05 |
1483
|
T43n1833_p0946a06 |
1484
|
T43n1833_p0946a07 |
1485
|
T43n1833_p0946a08 |
1486
|
T43n1833_p0946a09 |
1487
|
T43n1833_p0946a10 |
1488
|
T43n1833_p0946a11 |
1489
|
T43n1833_p0946a12 |
1490
|
T43n1833_p0946a13 |
1491
|
T43n1833_p0946a14 |
1492
|
T43n1833_p0946a15 |
1493
|
T43n1833_p0946a16 |
1494
|
T43n1833_p0946a17 |
1495
|
T43n1833_p0946a18 |
1496
|
T43n1833_p0946a19 |
1497
|
T43n1833_p0946a20 |
1498
|
T43n1833_p0946a21 |
1499
|
T43n1833_p0946a22 |
1500
|
T43n1833_p0946a23 |
1501
|
T43n1833_p0946a24 |
1502
|
T43n1833_p0946a25 |
1503
|
T43n1833_p0946a26 |
1504
|
T43n1833_p0946a27 |
1505
|
T43n1833_p0946a28 |
1506
|
T43n1833_p0946b01 |
1507
|
T43n1833_p0946b02 |
1508
|
T43n1833_p0946b03 |
1509
|
T43n1833_p0946b04 |
1510
|
T43n1833_p0946b05 |
1511
|
T43n1833_p0946b06 |
1512
|
T43n1833_p0946b07 |
1513
|
T43n1833_p0946b08 |
1514
|
T43n1833_p0946b09 |
1515
|
T43n1833_p0946b10 |
1516
|
T43n1833_p0946b11 |
1517
|
T43n1833_p0946b12 |
1518
|
T43n1833_p0946b13 |
1519
|
T43n1833_p0946b14 |
1520
|
T43n1833_p0946b15 |
1521
|
T43n1833_p0946b16 |
1522
|
T43n1833_p0946b17 |
1523
|
T43n1833_p0946b18 |
1524
|
T43n1833_p0946b19 |
1525
|
T43n1833_p0946b20 |
1526
|
T43n1833_p0946b21 |
1527
|
T43n1833_p0946b22 |
1528
|
T43n1833_p0946b23 |
1529
|
T43n1833_p0946b24 |
1530
|
T43n1833_p0946b25 |
1531
|
T43n1833_p0946b26 |
1532
|
T43n1833_p0946b27 |
1533
|
T43n1833_p0946b28 |
1534
|
T43n1833_p0946b29 |
1535
|
T43n1833_p0946c01 |
1536
|
T43n1833_p0946c02 |
1537
|
T43n1833_p0946c03 |
1538
|
T43n1833_p0946c04 |
1539
|
T43n1833_p0946c05 |
1540
|
T43n1833_p0946c06 |
1541
|
T43n1833_p0946c07 |
1542
|
T43n1833_p0946c08 |
1543
|
T43n1833_p0946c09 |
1544
|
T43n1833_p0946c10 |
1545
|
T43n1833_p0946c11 |
1546
|
T43n1833_p0946c12 |
1547
|
T43n1833_p0946c13 |
1548
|
T43n1833_p0946c14 |
1549
|
T43n1833_p0946c15 |
1550
|
T43n1833_p0946c16 |
1551
|
T43n1833_p0946c17 |
1552
|
T43n1833_p0946c18 |
1553
|
T43n1833_p0946c19 |
1554
|
T43n1833_p0946c20 |
1555
|
T43n1833_p0946c21 |
1556
|
T43n1833_p0946c22 |
1557
|
T43n1833_p0946c23 |
1558
|
T43n1833_p0946c24 |
1559
|
T43n1833_p0946c25 |
1560
|
T43n1833_p0946c26 |
1561
|
T43n1833_p0946c27 |
1562
|
T43n1833_p0946c28 |
1563
|
T43n1833_p0946c29 |
1564
|
T43n1833_p0947a01 |
1565
|
T43n1833_p0947a02 |
1566
|
T43n1833_p0947a03 |
1567
|
T43n1833_p0947a04 |
1568
|
T43n1833_p0947a05 |
1569
|
T43n1833_p0947a06 |
1570
|
T43n1833_p0947a07 |
1571
|
T43n1833_p0947a08 |
1572
|
T43n1833_p0947a09 |
1573
|
T43n1833_p0947a10 |
1574
|
T43n1833_p0947a11 |
1575
|
T43n1833_p0947a12 |
1576
|
T43n1833_p0947a13 |
1577
|
T43n1833_p0947a14 |
1578
|
T43n1833_p0947a15 |
1579
|
T43n1833_p0947a16 |
1580
|
T43n1833_p0947a17 |
1581
|
T43n1833_p0947a18 |
1582
|
T43n1833_p0947a19 |
1583
|
T43n1833_p0947a20 |
1584
|
T43n1833_p0947a21 |
1585
|
T43n1833_p0947a22 |
1586
|
T43n1833_p0947a23 |
1587
|
T43n1833_p0947a24 |
1588
|
T43n1833_p0947a25 |
1589
|
T43n1833_p0947a26 |
1590
|
T43n1833_p0947a27 |
1591
|
T43n1833_p0947a28 |
1592
|
T43n1833_p0947a29 |
1593
|
T43n1833_p0947b01 |
1594
|
T43n1833_p0947b02 |
1595
|
T43n1833_p0947b03 |
1596
|
T43n1833_p0947b04 |
1597
|
T43n1833_p0947b05 |
1598
|
T43n1833_p0947b06 |
1599
|
T43n1833_p0947b07 |
1600
|
T43n1833_p0947b08 |
1601
|
T43n1833_p0947b09 |
1602
|
T43n1833_p0947b10 |
1603
|
T43n1833_p0947b11 |
1604
|
T43n1833_p0947b12 |
1605
|
T43n1833_p0947b13 |
1606
|
T43n1833_p0947b14 |
1607
|
T43n1833_p0947b15 |
1608
|
T43n1833_p0947b16 |
1609
|
T43n1833_p0947b17 |
1610
|
T43n1833_p0947b18 |
1611
|
T43n1833_p0947b19 |
1612
|
T43n1833_p0947b20 |
1613
|
T43n1833_p0947b21 |
1614
|
T43n1833_p0947b22 |
1615
|
T43n1833_p0947b23 |
1616
|
T43n1833_p0947b24 |
1617
|
T43n1833_p0947b25 |
1618
|
T43n1833_p0947b26 |
1619
|
T43n1833_p0947b27 |
1620
|
T43n1833_p0947b28 |
1621
|
T43n1833_p0947b29 |
1622
|
T43n1833_p0947c01 |
1623
|
T43n1833_p0947c02 |
1624
|
T43n1833_p0947c03 |
1625
|
T43n1833_p0947c04 |
1626
|
T43n1833_p0947c05 |
1627
|
T43n1833_p0947c06 |
1628
|
T43n1833_p0947c07 |
1629
|
T43n1833_p0947c08 |
1630
|
T43n1833_p0947c09 |
1631
|
T43n1833_p0947c10 |
1632
|
T43n1833_p0947c11 |
1633
|
T43n1833_p0947c12 |
1634
|
T43n1833_p0947c13 |
1635
|
T43n1833_p0947c14 |
1636
|
T43n1833_p0947c15 |
1637
|
T43n1833_p0947c16 |
1638
|
T43n1833_p0947c17 |
1639
|
T43n1833_p0947c18 |
1640
|
T43n1833_p0947c19 |
1641
|
T43n1833_p0947c20 |
1642
|
T43n1833_p0947c21 |
1643
|
T43n1833_p0947c22 |
1644
|
T43n1833_p0947c23 |
1645
|
T43n1833_p0947c24 |
1646
|
T43n1833_p0947c25 |
1647
|
T43n1833_p0947c26 |
1648
|
T43n1833_p0947c27 |
1649
|
T43n1833_p0947c28 |
1650
|
T43n1833_p0947c29 |
1651
|
T43n1833_p0948a01 |
1652
|
T43n1833_p0948a02 |
1653
|
T43n1833_p0948a03 |
1654
|
T43n1833_p0948a04 |
1655
|
T43n1833_p0948a05 |
1656
|
T43n1833_p0948a06 |
1657
|
T43n1833_p0948a07 |
1658
|
T43n1833_p0948a08 |
1659
|
T43n1833_p0948a09 |
1660
|
T43n1833_p0948a10 |
1661
|
T43n1833_p0948a11 |
1662
|
T43n1833_p0948a12 |
1663
|
T43n1833_p0948a13 |
1664
|
T43n1833_p0948a14 |
1665
|
T43n1833_p0948a15 |
1666
|
T43n1833_p0948a16 |
1667
|
T43n1833_p0948a17 |
1668
|
T43n1833_p0948a18 |
1669
|
T43n1833_p0948a19 |
1670
|
T43n1833_p0948a20 |
1671
|
T43n1833_p0948a21 |
1672
|
T43n1833_p0948a22 |
1673
|
T43n1833_p0948a23 |
1674
|
T43n1833_p0948a24 |
1675
|
T43n1833_p0948a25 |
1676
|
T43n1833_p0948a26 |
1677
|
T43n1833_p0948a27 |
1678
|
T43n1833_p0948a28 |
1679
|
T43n1833_p0948a29 |
1680
|
T43n1833_p0948b01 |
1681
|
T43n1833_p0948b02 |
1682
|
T43n1833_p0948b03 |
1683
|
T43n1833_p0948b04 |
1684
|
T43n1833_p0948b05 |
1685
|
T43n1833_p0948b06 |
1686
|
T43n1833_p0948b07 |
1687
|
T43n1833_p0948b08 |
1688
|
T43n1833_p0948b09 |
1689
|
T43n1833_p0948b10 |
1690
|
T43n1833_p0948b11 |
1691
|
T43n1833_p0948b12 |
1692
|
T43n1833_p0948b13 |
1693
|
T43n1833_p0948b14 |
1694
|
T43n1833_p0948b15 |
1695
|
T43n1833_p0948b16 |
1696
|
T43n1833_p0948b17 |
1697
|
T43n1833_p0948b18 |
1698
|
T43n1833_p0948b19 |
1699
|
T43n1833_p0948b20 |
1700
|
T43n1833_p0948b21 |
1701
|
T43n1833_p0948b22 |
1702
|
T43n1833_p0948b23 |
1703
|
T43n1833_p0948b24 |
1704
|
T43n1833_p0948b25 |
1705
|
T43n1833_p0948b26 |
1706
|
T43n1833_p0948b27 |
1707
|
T43n1833_p0948b28 |
1708
|
T43n1833_p0948b29 |
1709
|
T43n1833_p0948c01 |
1710
|
T43n1833_p0948c02 |
1711
|
T43n1833_p0948c03 |
1712
|
T43n1833_p0948c04 |
1713
|
T43n1833_p0948c05 |
1714
|
T43n1833_p0948c06 |
1715
|
T43n1833_p0948c07 |
1716
|
T43n1833_p0948c08 |
1717
|
T43n1833_p0948c09 |
1718
|
T43n1833_p0948c10 |
1719
|
T43n1833_p0948c11 |
1720
|
T43n1833_p0948c12 |
1721
|
T43n1833_p0948c13 |
1722
|
T43n1833_p0948c14 |
1723
|
T43n1833_p0948c15 |
1724
|
T43n1833_p0948c16 |
1725
|
T43n1833_p0948c17 |
1726
|
T43n1833_p0948c18 |
1727
|
T43n1833_p0948c19 |
1728
|
T43n1833_p0948c20 |
1729
|
T43n1833_p0948c21 |
1730
|
T43n1833_p0948c22 |
1731
|
T43n1833_p0948c23 |
1732
|
T43n1833_p0948c24 |
1733
|
T43n1833_p0948c25 |
1734
|
T43n1833_p0948c26 |
1735
|
T43n1833_p0948c27 |
1736
|
T43n1833_p0948c28 |
1737
|
T43n1833_p0948c29 |
1738
|
T43n1833_p0949a01 |
1739
|
T43n1833_p0949a02 |
1740
|
T43n1833_p0949a03 |
1741
|
T43n1833_p0949a04 |
1742
|
T43n1833_p0949a05 |
1743
|
T43n1833_p0949a06 |
1744
|
T43n1833_p0949a07 |
1745
|
T43n1833_p0949a08 |
1746
|
T43n1833_p0949a09 |
1747
|
T43n1833_p0949a10 |
1748
|
T43n1833_p0949a11 |
1749
|
T43n1833_p0949a12 |
1750
|
T43n1833_p0949a13 |
1751
|
T43n1833_p0949a14 |
1752
|
T43n1833_p0949a15 |
1753
|
T43n1833_p0949a16 |
1754
|
T43n1833_p0949a17 |
1755
|
T43n1833_p0949a18 |
1756
|
T43n1833_p0949a19 |
1757
|
T43n1833_p0949a20 |
1758
|
T43n1833_p0949a21 |
1759
|
T43n1833_p0949a22 |
1760
|
T43n1833_p0949a23 |
1761
|
T43n1833_p0949a24 |
1762
|
T43n1833_p0949a25 |
1763
|
T43n1833_p0949a26 |
1764
|
T43n1833_p0949a27 |
1765
|
T43n1833_p0949a28 |
1766
|
T43n1833_p0949a29 |
1767
|
T43n1833_p0949b01 |
1768
|
T43n1833_p0949b02 |
1769
|
T43n1833_p0949b03 |
1770
|
T43n1833_p0949b04 |
1771
|
T43n1833_p0949b05 |
1772
|
T43n1833_p0949b06 |
1773
|
T43n1833_p0949b07 |
1774
|
T43n1833_p0949b08 |
1775
|
T43n1833_p0949b09 |
1776
|
T43n1833_p0949b10 |
1777
|
T43n1833_p0949b11 |
1778
|
T43n1833_p0949b12 |
1779
|
T43n1833_p0949b13 |
1780
|
T43n1833_p0949b14 |
1781
|
T43n1833_p0949b15 |
1782
|
T43n1833_p0949b16 |
1783
|
T43n1833_p0949b17 |
1784
|
T43n1833_p0949b18 |
1785
|
T43n1833_p0949b19 |
1786
|
T43n1833_p0949b20 |
1787
|
T43n1833_p0949b21 |
1788
|
T43n1833_p0949b22 |
1789
|
T43n1833_p0949b23 |
1790
|
T43n1833_p0949b24 |
1791
|
T43n1833_p0949b25 |
1792
|
T43n1833_p0949b26 |
1793
|
T43n1833_p0949b27 |
1794
|
T43n1833_p0949b28 |
1795
|
T43n1833_p0949b29 |
1796
|
T43n1833_p0949c01 |
1797
|
T43n1833_p0949c02 |
1798
|
T43n1833_p0949c03 |
1799
|
T43n1833_p0949c04 |
1800
|
T43n1833_p0949c05 |
1801
|
T43n1833_p0949c06 |
1802
|
T43n1833_p0949c07 |
1803
|
T43n1833_p0949c08 |
1804
|
T43n1833_p0949c09 |
1805
|
T43n1833_p0949c10 |
1806
|
T43n1833_p0949c11 |
1807
|
T43n1833_p0949c12 |
1808
|
T43n1833_p0949c13 |
1809
|
T43n1833_p0949c14 |
1810
|
T43n1833_p0949c15 |
1811
|
T43n1833_p0949c16 |
1812
|
T43n1833_p0949c17 |
1813
|
T43n1833_p0949c18 |
1814
|
T43n1833_p0949c19 |
1815
|
T43n1833_p0949c20 |
1816
|
T43n1833_p0949c21 |
1817
|
T43n1833_p0949c22 |
1818
|
T43n1833_p0949c23 |
1819
|
T43n1833_p0949c24 |
1820
|
T43n1833_p0949c25 |
1821
|
T43n1833_p0949c26 |
1822
|
T43n1833_p0949c27 |
1823
|
T43n1833_p0949c28 |
1824
|
T43n1833_p0949c29 |
1825
|
T43n1833_p0950a01 |
1826
|
T43n1833_p0950a02 |
1827
|
T43n1833_p0950a03 |
1828
|
T43n1833_p0950a04 |
1829
|
T43n1833_p0950a05 |
1830
|
T43n1833_p0950a06 |
1831
|
T43n1833_p0950a07 |
1832
|
T43n1833_p0950a08 |
1833
|
T43n1833_p0950a09 |
1834
|
T43n1833_p0950a10 |
1835
|
T43n1833_p0950a11 |
1836
|
T43n1833_p0950a12 |
1837
|
T43n1833_p0950a13 |
1838
|
T43n1833_p0950a14 |
1839
|
T43n1833_p0950a15 |
1840
|
T43n1833_p0950a16 |
1841
|
T43n1833_p0950a17 |
1842
|
T43n1833_p0950a18 |
1843
|
T43n1833_p0950a19 |
1844
|
T43n1833_p0950a20 |
1845
|
T43n1833_p0950a21 |
1846
|
T43n1833_p0950a22 |
1847
|
T43n1833_p0950a23 |
1848
|
T43n1833_p0950a24 |
1849
|
T43n1833_p0950a25 |
1850
|
T43n1833_p0950a26 |
1851
|
T43n1833_p0950a27 |
1852
|
T43n1833_p0950a28 |
1853
|
T43n1833_p0950a29 |
1854
|
T43n1833_p0950b01 |
1855
|
T43n1833_p0950b02 |
1856
|
T43n1833_p0950b03 |
1857
|
T43n1833_p0950b04 |
1858
|
T43n1833_p0950b05 |
1859
|
T43n1833_p0950b06 |
1860
|
T43n1833_p0950b07 |
1861
|
T43n1833_p0950b08 |
1862
|
T43n1833_p0950b09 |
1863
|
T43n1833_p0950b10 |
1864
|
T43n1833_p0950b11 |
1865
|
T43n1833_p0950b12 |
1866
|
T43n1833_p0950b13 |
1867
|
T43n1833_p0950b14 |
1868
|
T43n1833_p0950b15 |
1869
|
T43n1833_p0950b16 |
1870
|
T43n1833_p0950b17 |
1871
|
T43n1833_p0950b18 |
1872
|
T43n1833_p0950b19 |
1873
|
T43n1833_p0950b20 |
1874
|
T43n1833_p0950b21 |
1875
|
T43n1833_p0950b22 |
1876
|
T43n1833_p0950b23 |
1877
|
T43n1833_p0950b24 |
1878
|
T43n1833_p0950b25 |
1879
|
T43n1833_p0950b26 |
1880
|
T43n1833_p0950b27 |
1881
|
T43n1833_p0950b28 |
1882
|
T43n1833_p0950b29 |
1883
|
T43n1833_p0950c01 |
1884
|
T43n1833_p0950c02 |
1885
|
T43n1833_p0950c03 |
1886
|
T43n1833_p0950c04 |
|
網頁版大藏經之資料來源：中華電子佛典協會
以下是資料來源的相關訊息：
【經文資訊】大正新脩大藏經 第四十三冊 No. 1833《成唯識論演祕》CBETA 電子佛典 V1.20 普及版
# Taisho Tripitaka Vol. 43, No. 1833 成唯識論演祕, CBETA Chinese Electronic Tripitaka V1.20, Normalized Version
=========================================================================
成唯識論演祕卷第六
本經佛學辭彙一覽
(共 576 條)
一切有為
一切法
一切智
一切諸法
一心
一地
一念
一明
一法
一剎
一剎那
一期
一業
七有
七轉識
七識
九品
九界
二十二根
二心
二光
二因
二我執
二見
二身
二果
二空
二苦
二乘
二修
二根
二涅槃
二執
二眾
二惑
二智
二無常
二義
二諦
人身
入定
入空
入滅
八不
八法
八相
八苦
八識
十二處
十王
十因
十地
三分
三世
三有
三行
三身
三受
三和
三性
三果
三昧
三界
三相
三苦
三乘
三根
三無漏根
三業
三際
三摩
三摩地
三緣
三禪
三斷
三識
下方
下地
下乘
上二界
上界
上乘
上座
上慢
凡夫
大乘
大乘宗
大種
小乘
不生
不退
不還果
中有
五位
五見
五俱意識
五根
五眾
五陰
五塵
五趣
五識
五蘊
內緣
六入
六因
六行
六界
六相
六處
六業
六塵
六種因
六識
分位
分別
分別起
分別智
天眼
引業
心心
心王
心光
心所
心所有法
心法
心相
心師
心通
心緣
心識
心證
方便
水輪
世界
世尊
世間
世親
主宰
出世
出世間
加行
加行善
古德
四大
四分
四事
四事
四取
四果
四相
四聖
四聖諦
四緣
四諦
四禪
外道
本心
本地
本位
本識
正行
正見
正念
正法
正思惟
生因
生死
生身
生相
生滅
伏斷
任運
同行
名色
名相
因位
因明
因果
因緣
地前
地獄
妄分別
妄心
如如
如來
如理
如實
如實知
成佛
有支
有色
有作
有見
有法
有為
有為果
有相
有情
有情世間
有教
有頂
有無
有漏
有漏果
有漏善法
有學
有覆無記
死有
自在
自性
自相
自證
色入
色有
色界
色相
色境
色蘊
行者
行相
行苦
住心
住持
佛母
佛地
佛位
佛果
佛境
佛說
作意
作業
作觀
別報
別業
別境
卵生
妙法
戒定
我見
我執
沙門
沙彌
見性
見所斷
見惑
見道
見諦
身子
身心
身識
那含
那落迦
事理
依止
依他
依通
依報
具壽
取支
定性
定相
定異
念念
性分
性相
所作
所知障
所緣
所緣緣
放逸
果分
果位
果報
法名
法性
法性
法空
法空智
法界
法相
法執
法處
法智
法無我
法滅
法緣
空見
空定
空處
空無
空無邊處
空無邊處地
舍利
舍利子
初地
初果
初禪
金剛
長行
阿賴耶
阿賴耶識
阿羅漢
非色
非非想處
非情
信心
信解
剎那
前念
契經
律儀
後有
後念
後得智
後報
思惟
怨憎會苦
施主
染心
染污
染法
染緣
段食
流轉
界地
相分
相即
相應
相應法
苦因
苦性
苦法智
苦法智忍
苦苦
苦諦
風輪
俱生
俱生惑
俱舍
俱起
修行
修惑
差別
根本智
根性
涅槃
涅槃界
琉璃
真如
真性
真法
真法界
真智
真諦
真覺
破有
破見
能所
般若
般涅槃
迴向
假有
唯心
唯識
國土
執見
執持
執著
寂滅
寂靜
強緣
捨受
教理
欲有
欲界
清淨
深經
淨居天
淨業
牽引因
理即
理教
理論
現生
現在世
現行
現前
現量
現識
現證
異生
異熟
異熟因
異熟果
異熟識
眾生
眼根
眼識
第七識
第八識
第六意識
第六識
第四禪
習氣
莊嚴
貪著
通途
尊者
尋伺
惡因
惡果
惡業
惡趣
智者
無上乘
無生
無色有
無色界
無作
無我
無所有
無明
無明惑
無為
無相
無記
無記法
無常
無間
無想天
無想定
無漏
無盡
無遮
無餘
無餘依
無學
等心
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