【經文資訊】大正新脩大藏經 第三十一冊 No. 1585《成唯識論》CBETA 電子佛典 V1.16 普及版
# Taisho Tripitaka Vol. 31, No. 1585 成唯識論, CBETA Chinese Electronic Tripitaka V1.16, Normalized Version
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T31n1585_p0035c01║
T31n1585_p0035c02║成唯識論卷第七
T31n1585_p0035c03║
T31n1585_p0035c04║　　　　護法等菩薩造
T31n1585_p0035c05║　　　　三藏法師玄奘奉　詔譯
T31n1585_p0035c06║已說二十隨煩惱相。不定有四。其相云何。
T31n1585_p0035c07║頌曰。
T31n1585_p0035c08║　不定謂悔眠　　尋伺二各二
T31n1585_p0035c09║論曰。悔眠尋伺於善染等皆不定故。非如
T31n1585_p0035c10║觸等定遍心故。非如欲等定遍地故。立不
T31n1585_p0035c11║定名。悔謂惡作。惡所作業追悔為性。障止
T31n1585_p0035c12║為業。此即於果假立因名。先惡所作業後
T31n1585_p0035c13║方追悔故。悔先不作亦惡所攝。如追悔言
T31n1585_p0035c14║我先不作如是事業。是我惡作。眠謂睡眠。
T31n1585_p0035c15║令身不自在昧略為性。障觀為業。謂睡
T31n1585_p0035c16║眠位身不自在心極闇劣。一門轉故。昧簡
T31n1585_p0035c17║在定。略別寤時。令顯睡眠非無體用。有
T31n1585_p0035c18║無心位假立此名。如餘蓋纏心相應故。有
T31n1585_p0035c19║義此二唯癡為體。說隨煩惱及癡分故。有
T31n1585_p0035c20║義不然亦通善故。應說此二染癡為體。淨
T31n1585_p0035c21║即無癡。論依染分說隨煩惱及癡分攝。有
T31n1585_p0035c22║義此說亦不應理。無記非癡無癡性故。應
T31n1585_p0035c23║說惡作思慧為體。明了思擇所作業故。睡
T31n1585_p0035c24║眠合用思想為體。思想種種夢境相故。論
T31n1585_p0035c25║俱說為世俗有故。彼染污者是癡等流。如
T31n1585_p0035c26║不信等說為癡分。有義彼說理亦不然。非
T31n1585_p0035c27║思慧想纏彼性故。應說此二各別有體。與
T31n1585_p0035c28║餘心所行相別故。隨癡相說名世俗有。尋
T31n1585_p0035c29║謂尋求。令心匆遽於意言境麤轉為性。伺
T31n1585_p0036a01║謂伺察。令心匆遽於意言境細轉為性。此
T31n1585_p0036a02║二俱以安不安住身心分位所依為業。並
T31n1585_p0036a03║用思慧一分為體。於意言境不深推度及
T31n1585_p0036a04║深推度義類別故。若離思慧尋伺二種體類
T31n1585_p0036a05║差別不可得故。二各二者。有義尋伺各有
T31n1585_p0036a06║染淨二類差別。有義此釋不應正理。悔眠亦
T31n1585_p0036a07║有染淨二故。應說如前諸染心所有是煩
T31n1585_p0036a08║惱隨煩惱性。此二各有不善無記。或復各有
T31n1585_p0036a09║纏及隨眠。有義彼釋亦不應理。不定四後
T31n1585_p0036a10║有此言故。應言二者顯二種二。一謂悔眠。
T31n1585_p0036a11║二謂尋伺。此二二種種類各別。故一二言顯
T31n1585_p0036a12║二二種。此各有二。謂染不染。非如善染各
T31n1585_p0036a13║唯一故。或唯簡染故說此言。有亦說為隨
T31n1585_p0036a14║煩惱故。為顯不定義說二各二言。故置此
T31n1585_p0036a15║言深為有用。
T31n1585_p0036a16║四中尋伺定是假有。思慧合成聖所說故。悔
T31n1585_p0036a17║眠有義亦是假有。瑜伽說為世俗有故有義
T31n1585_p0036a18║此二是實物有。唯後二種說假有故。世俗有
T31n1585_p0036a19║言隨他相說非顯前二定是假有。又如內
T31n1585_p0036a20║種體雖是實而論亦說世俗有故。四中尋伺
T31n1585_p0036a21║定不相應。體類是同麤細異故。依於尋伺有
T31n1585_p0036a22║染離染立三地別。不依彼種現起有無故
T31n1585_p0036a23║無雜亂。俱與前二容互相應。前二亦有互
T31n1585_p0036a24║相應義。四皆不與第七八俱。義如前說。悔
T31n1585_p0036a25║眠唯與第六識俱非五法故。有義尋伺亦
T31n1585_p0036a26║五識俱。論說五識有尋伺故。又說尋伺即
T31n1585_p0036a27║七分別謂有相等。雜集復言。任運分別謂五
T31n1585_p0036a28║識故。有義尋伺唯意識俱。論說尋求伺察等
T31n1585_p0036a29║法皆是意識不共法故。又說尋伺憂喜相
T31n1585_p0036b01║應曾不說與苦樂俱故。捨受遍故可不
T31n1585_p0036b02║待說。何緣不說與苦樂俱。雖初靜慮有
T31n1585_p0036b03║意地樂。而不離喜總說喜名。雖純苦處有
T31n1585_p0036b04║意地苦。而似憂故總說為憂。又說尋伺以
T31n1585_p0036b05║名身等義為所緣。非五識身以名身等義
T31n1585_p0036b06║為境故。然說五識有尋伺者。顯多由彼
T31n1585_p0036b07║起非說彼相應。雜集所言任運分別謂五
T31n1585_p0036b08║識者。彼與瑜伽所說分別義各有異。彼說
T31n1585_p0036b09║任運即是五識。瑜伽說此是五識俱分別意
T31n1585_p0036b10║識相應尋伺。故彼所引為證不成。由此五
T31n1585_p0036b11║識定無尋伺。有義惡作憂捨相應。唯慼行轉
T31n1585_p0036b12║通無記故。睡眠喜憂捨受俱起。行通歡慼
T31n1585_p0036b13║中庸轉故。尋伺憂喜捨樂相應。初靜慮中意
T31n1585_p0036b14║樂俱故。有義此四亦苦受俱。純苦趣中意若
T31n1585_p0036b15║俱故。四皆容與五別境俱。行相所緣不相
T31n1585_p0036b16║違故。悔眠但與十善容俱。此唯在欲無輕
T31n1585_p0036b17║安故。尋伺容與十一善俱。初靜慮中輕安
T31n1585_p0036b18║俱故。悔但容與無明相應。此行相麤貪等
T31n1585_p0036b19║細故。睡眠尋伺十煩惱俱。此彼展轉不相違
T31n1585_p0036b20║故。悔與中大隨惑容俱。非忿等十各為主
T31n1585_p0036b21║故。睡眠尋伺二十容俱。眠等位中皆起彼
T31n1585_p0036b22║故。此四皆通善等三性。於無記業亦追悔
T31n1585_p0036b23║故。有義初二唯生得善。行相麤鄙及昧略故。
T31n1585_p0036b24║後二亦通加行善攝。聞所成等有尋伺故。有
T31n1585_p0036b25║義初二亦加行善。聞思位中有悔眠故。後三
T31n1585_p0036b26║皆通染淨無記。惡作非染解麤猛故。四無記
T31n1585_p0036b27║中悔唯中二。行相麤猛非定果故。眠除第
T31n1585_p0036b28║四非定引生。異熟生心亦得眠故。尋伺除
T31n1585_p0036b29║初彼解微劣不能尋察名等義故。惡作睡
T31n1585_p0036c01║眠唯欲界有。尋伺在欲及初靜慮。餘界地法
T31n1585_p0036c02║皆妙靜故。悔眠生上必不現起。尋伺上下亦
T31n1585_p0036c03║起下上。下上尋伺能緣上下。有義悔眠不
T31n1585_p0036c04║能緣上。行相麤近極昧略故。有義此二亦
T31n1585_p0036c05║緣上境。有邪見者悔修定故。夢能普緣所
T31n1585_p0036c06║更事故。悔非無學離欲捨故。睡眠尋伺皆
T31n1585_p0036c07║通三種。求解脫者有為善法皆名學故。學
T31n1585_p0036c08║究竟者有為善法皆無學故。悔眠唯通見修
T31n1585_p0036c09║所斷。亦邪見等勢力起故。非無漏道親所引
T31n1585_p0036c10║生故。亦非如憂深求解脫故。若已斷故名
T31n1585_p0036c11║非所斷。則無學眠非所斷攝。尋伺雖非真無
T31n1585_p0036c12║漏道。而能引彼從彼引生故通見修非所
T31n1585_p0036c13║斷攝。有義尋伺非所斷者。於五法中唯分
T31n1585_p0036c14║別攝。瑜伽說彼是分別故。有義此二亦正
T31n1585_p0036c15║智攝。說正思惟是無漏故。彼能令心尋求
T31n1585_p0036c16║等故。又說彼是言說因故。未究竟位於藥
T31n1585_p0036c17║病等未能遍知。後得智中為他說法必假
T31n1585_p0036c18║尋伺。非如佛地無功用說。故此二種亦通
T31n1585_p0036c19║無漏。雖說尋伺必是分別。而不定說唯屬
T31n1585_p0036c20║第三。後得正智中亦有分別故。餘門准上
T31n1585_p0036c21║如理應思。
T31n1585_p0036c22║如是六位諸心所法。為離心體有別自性。
T31n1585_p0036c23║為即是心分位差別。設爾何失。二俱有過。
T31n1585_p0036c24║若離心體有別自性。如何聖教說唯有識。
T31n1585_p0036c25║又如何說心遠獨行。染淨由心。士夫六界。
T31n1585_p0036c26║莊嚴論說復云何通。如彼頌言。
T31n1585_p0036c27║　許心似二現　　如是似貪等
T31n1585_p0036c28║　或似於信等　　無別染善法
T31n1585_p0036c29║若即是心分位差別。如何聖教說心相應。他
T31n1585_p0037a01║性相應非自性故。又如何說心與心所俱
T31n1585_p0037a02║時而起如日與光。瑜伽論說復云何通。彼
T31n1585_p0037a03║說心所非即心故。如彼頌言。
T31n1585_p0037a04║　五種性不成　　分位差過失
T31n1585_p0037a05║　因緣無別故　　與聖教相違
T31n1585_p0037a06║應說離心有別自性。以心勝故說唯識等。
T31n1585_p0037a07║心所依心。勢力生故說似彼現。非彼即心。
T31n1585_p0037a08║又識心言亦攝心所。恒相應故。唯識等言及
T31n1585_p0037a09║現似彼皆無有失。此依世俗。若依勝義心
T31n1585_p0037a10║所與心非離非即。諸識相望應知亦然。是
T31n1585_p0037a11║謂大乘真俗妙理。已說六識心所相應。云何
T31n1585_p0037a12║應知現起分位。頌曰。
T31n1585_p0037a13║　１５依止根本識　　五識隨緣現
T31n1585_p0037a14║　　　或俱或不俱　　如濤波依水
T31n1585_p0037a15║　１６意識常現起　　除生無想天
T31n1585_p0037a16║　　　及無心二定　　睡眠與悶絕
T31n1585_p0037a17║論曰。根本識者阿陀那識。染淨諸識生根本
T31n1585_p0037a18║故。依止者謂前六轉識。以根本識為共親
T31n1585_p0037a19║依。五識者謂前五轉識。種類相似故總說
T31n1585_p0037a20║之。隨緣現言顯非常起。緣謂作意根境等
T31n1585_p0037a21║緣。謂五識身內依本識。外隨作意五根境等
T31n1585_p0037a22║眾緣和合方得現前。由此或俱或不俱起。
T31n1585_p0037a23║外緣合者有頓漸故。如水濤波隨緣多少。
T31n1585_p0037a24║此等法喻廣說如經。由五轉識行相麤動。所
T31n1585_p0037a25║籍眾緣時多不俱。故起時少不起時多。第
T31n1585_p0037a26║六意識雖亦麤動。而所籍緣無時不具。由
T31n1585_p0037a27║違緣故有時不起。第七八識行相微細。所籍
T31n1585_p0037a28║眾緣一切時有。故無緣礙令總不行。又五
T31n1585_p0037a29║識身不能思慮。唯外門轉起籍多緣。故斷時
T31n1585_p0037b01║多現行時少。第六意識自能思慮。內外門轉
T31n1585_p0037b02║不籍多緣。唯除五位常能現起。故斷時少
T31n1585_p0037b03║現起時多。由斯不說此隨緣現。五位者何。
T31n1585_p0037b04║生無想等。無想天者謂修彼定厭麤想力
T31n1585_p0037b05║生彼天中違不恒行心及心所想滅為首。
T31n1585_p0037b06║名無想天。故六轉識於彼皆斷。有義彼天常
T31n1585_p0037b07║無六識。聖教說彼無轉識故。說彼唯有有
T31n1585_p0037b08║色支故。又說彼為無心地故。有義彼天將
T31n1585_p0037b09║命終位。要起轉識然後命終。彼必起下潤
T31n1585_p0037b10║生愛故。瑜伽論說後想生已是諸有情從彼
T31n1585_p0037b11║沒故。然說彼無轉識等者。依長時說。非
T31n1585_p0037b12║謂全無。有義生時亦有轉識。彼中有必起
T31n1585_p0037b13║潤生煩惱故。如餘本有初必有轉識故。瑜
T31n1585_p0037b14║伽論說。若生於彼唯入不起。其想若生從
T31n1585_p0037b15║彼沒故。彼本有初若無轉識如何名入。先有
T31n1585_p0037b16║後無乃名入故。決擇分言所有生得心心所
T31n1585_p0037b17║滅名無想故。此言意顯彼本有初有異熟生
T31n1585_p0037b18║轉識暫起。宿因緣力後不復生。由斯引起
T31n1585_p0037b19║異熟無記分位差別。說名無想。如善引生二
T31n1585_p0037b20║定名善。不爾轉識一切不行。如何可言唯
T31n1585_p0037b21║生得滅。故彼初位轉識暫起。彼天唯在第四
T31n1585_p0037b22║靜慮。下想麤動難可斷故。上無無想異熟
T31n1585_p0037b23║處故。即能引發無想定思。能感彼天異熟
T31n1585_p0037b24║果故。及無心二定者。謂無想滅盡定。俱無六
T31n1585_p0037b25║識故名無心。無想定者。謂有異生伏遍淨
T31n1585_p0037b26║貪未伏上染。由出離想作意為先。令不恒
T31n1585_p0037b27║行心心所滅想滅為首。立無想名。令身安
T31n1585_p0037b28║和故亦名定。修習此定品別有三。下品修
T31n1585_p0037b29║者現法必退。不能速疾還引現前。後生彼
T31n1585_p0037c01║天不甚光淨形色廣大。定當中夭。中品修者
T31n1585_p0037c02║現不必退。設退速疾還引現前。後生彼天
T31n1585_p0037c03║雖甚光淨形色廣大而不最極。雖有中夭
T31n1585_p0037c04║而不決定。上品修者現必不退。後生彼天
T31n1585_p0037c05║最極光淨形色廣大。必無中夭。窮滿壽量
T31n1585_p0037c06║後方殞沒。此定唯屬第四靜慮。又唯是善。彼
T31n1585_p0037c07║所引故。下上地無由前說故。四業通三。除
T31n1585_p0037c08║順現受。有義此定唯欲界起。由諸外道說力
T31n1585_p0037c09║起故。人中慧解極猛利故。有義欲界先修習
T31n1585_p0037c10║已。後生色界能引現前。除無想天至究竟
T31n1585_p0037c11║故。此由厭想欣彼果入故唯有漏。非聖所
T31n1585_p0037c12║起。滅盡定者。謂有無學。或有學聖。已伏或
T31n1585_p0037c13║離無所有貪上貪不定。由止息想作意為
T31n1585_p0037c14║先。令不恒行恒行染污心心所滅立滅盡
T31n1585_p0037c15║名。令身安和故亦名定。由偏厭受想亦
T31n1585_p0037c16║名滅彼定。修習此定品別有三。下品修
T31n1585_p0037c17║者現法必退。不能速疾還引現前。中品修者
T31n1585_p0037c18║現不必退。設退速疾還引現前。上品修者畢
T31n1585_p0037c19║竟不退。此定初修必依有頂遊觀無漏為
T31n1585_p0037c20║加行入。次第定中最居後故。雖屬有頂而
T31n1585_p0037c21║無漏攝。若修此定已得自在。餘地心後亦
T31n1585_p0037c22║得現前。雖屬道諦而是非學非無學攝。似
T31n1585_p0037c23║涅槃故。此定初起唯在人中。佛及弟子說力
T31n1585_p0037c24║起故。人中慧解極猛利故。後上二界亦得現
T31n1585_p0037c25║前。鄔陀夷經是此誠證。無色亦名意成天
T31n1585_p0037c26║故。於藏識教未信受者。若生無色不起
T31n1585_p0037c27║此定。恐無色心成斷滅故。已信生彼亦
T31n1585_p0037c28║得現前。知有藏識不斷滅故。要斷三界
T31n1585_p0037c29║見所斷惑方起此定。異生不能伏滅有頂
T31n1585_p0038a01║心心所故。此定微妙要證二空。隨應後得
T31n1585_p0038a02║所引發故。有義下八地修所斷惑中。要全斷
T31n1585_p0038a03║欲餘伏或斷。然後方能初起此定。欲界惑
T31n1585_p0038a04║種二性繁雜障定強故。唯說不還三乘無學
T31n1585_p0038a05║及諸菩薩得此定故。彼隨所應生上八地
T31n1585_p0038a06║皆得後起。有義要斷下之四地修所斷惑。餘
T31n1585_p0038a07║伏或斷。然後方能初起此定。變異受俱煩
T31n1585_p0038a08║惱種子障定強故。彼隨所應生上五地皆
T31n1585_p0038a09║得後起。若伏下惑能起此定。後不斷退
T31n1585_p0038a10║生上地者。豈生上已卻斷下惑。斷亦無失。
T31n1585_p0038a11║如生上者斷下末那得生惑故。然不還
T31n1585_p0038a12║者對治力強。正潤生位不起煩惱。但由惑
T31n1585_p0038a13║種潤上地生。雖所伏惑有退不退。而無伏
T31n1585_p0038a14║下生上地義。故無生上卻斷下失。若諸菩
T31n1585_p0038a15║薩先二乘位已得滅定後迴心者。一切位中
T31n1585_p0038a16║能起此定。若不爾者或有乃至七地滿心
T31n1585_p0038a17║方能永伏一切煩惱。雖未永斷欲界修惑。
T31n1585_p0038a18║而如已斷能起此定。論說已入遠地菩薩
T31n1585_p0038a19║方能現起滅盡定故。有從初地即能永伏
T31n1585_p0038a20║一切煩惱如阿羅漢。彼十地中皆起此定。經
T31n1585_p0038a21║說菩薩前六地中亦能現起滅盡定故。無心
T31n1585_p0038a22║睡眠與悶絕者。謂有極重睡眠悶絕令前
T31n1585_p0038a23║六識皆不現行。疲極等緣所引身位違前六
T31n1585_p0038a24║識故名極重睡眠。此睡眠時雖無彼體。而
T31n1585_p0038a25║由彼似彼。故假說彼名。風熱等緣所引身
T31n1585_p0038a26║位亦違六識。故名極重悶絕。或此俱是觸處
T31n1585_p0038a27║少分。除斯五位意識恒起。正死生時亦無
T31n1585_p0038a28║意識。何故但說五位不行。有義死生及與言
T31n1585_p0038a29║顯。彼說非理。所以者何。但說六時名無心
T31n1585_p0038b01║故。謂前五位及無餘依。應說死生即悶絕
T31n1585_p0038b02║攝。彼是最極悶絕位故。說及與言顯五無
T31n1585_p0038b03║雜。此顯六識斷已後時依本識中自種還
T31n1585_p0038b04║起。由此不說入無餘依。此五位中異生有
T31n1585_p0038b05║四。除在滅定。聖唯後三。於中如來自在菩
T31n1585_p0038b06║薩唯得存一。無睡悶故。是故八識一切有
T31n1585_p0038b07║情心與末那二恒俱轉。若起第六則三俱
T31n1585_p0038b08║轉。餘隨緣合起一至五。則四俱轉乃至八
T31n1585_p0038b09║俱。是謂略說識俱轉義。若一有情多識俱
T31n1585_p0038b10║轉。如何說彼是一有情。若立有情依識多
T31n1585_p0038b11║少。汝無心位應非有情。又他分心現在前位
T31n1585_p0038b12║如何可說自分有情。然立有情依命根數
T31n1585_p0038b13║或異熟識。俱不違理。彼俱恒時唯有一故。
T31n1585_p0038b14║一身唯一等無間緣。如何俱時有多識轉。既
T31n1585_p0038b15║許此一引多心所。寧不許此能引多心。又
T31n1585_p0038b16║誰定言此緣唯一。說多識俱者許此緣多
T31n1585_p0038b17║故。又欲一時取多境者多境現前。寧不頓
T31n1585_p0038b18║取。諸根境等和合力齊。識前後生不應理
T31n1585_p0038b19║故。又心所性雖無差別。而類別者許多俱
T31n1585_p0038b20║生。寧不許心異類俱起。又如浪像依一起
T31n1585_p0038b21║多。故依一心多識俱轉。又若不許意與五
T31n1585_p0038b22║俱。取彼所緣應不明了。如散意識緣久
T31n1585_p0038b23║滅故。如何五俱唯一意識。於色等境取一
T31n1585_p0038b24║或多。如眼等識各於自境取一或多。此亦
T31n1585_p0038b25║何失。相見俱有種種相故。何故諸識同類不
T31n1585_p0038b26║俱。於自所緣若可了者一已能了。餘無用
T31n1585_p0038b27║故。若爾五識已了自境。何用俱起意識了
T31n1585_p0038b28║為。五俱意識助五令起。非專為了五識
T31n1585_p0038b29║所緣。又於彼所緣能明了取異於眼等識
T31n1585_p0038c01║故非無用。由此聖教說彼意識名有分別。
T31n1585_p0038c02║五識不爾。多識俱轉何不相應。非同境故。
T31n1585_p0038c03║設同境者彼此所依體數異故。如五根識互
T31n1585_p0038c04║不相應。八識自性不可言定一。行相所依
T31n1585_p0038c05║緣相應異故。又一滅時餘不滅故。能所熏等
T31n1585_p0038c06║相各異故。亦非定異。經說八識如水波等
T31n1585_p0038c07║無差別故。定異應非因果性故。如幻事
T31n1585_p0038c08║等無定性故。如前所說識差別相依理世
T31n1585_p0038c09║俗非真勝義。真勝義中心言絕故。如伽他
T31n1585_p0038c10║說。
T31n1585_p0038c11║　心意識八種　　俗故相有別
T31n1585_p0038c12║　真故相無別　　相所相無故
T31n1585_p0038c13║已廣分別三能變相為自所變二分所依。云
T31n1585_p0038c14║何應知依識所變假說我法非別實有。由
T31n1585_p0038c15║斯一切唯有識耶。頌曰。
T31n1585_p0038c16║　１７是諸識轉變　　分別所分別
T31n1585_p0038c17║　　　由此彼皆無　　故一切唯識
T31n1585_p0038c18║論曰。是諸識者。謂前所說三能變識及彼心
T31n1585_p0038c19║所。皆能變似見相二分。立轉變名。所變見
T31n1585_p0038c20║分說名分別。能取相故。所變相分名所分
T31n1585_p0038c21║別。見所取故。由此正理彼實我法離識所
T31n1585_p0038c22║變皆定非有。離能所取無別物故。非有
T31n1585_p0038c23║實物離二相故。是故一切有為無為若實若
T31n1585_p0038c24║假皆不離識。唯言為遮離識實物。非不
T31n1585_p0038c25║離識心所法等。或轉變者。謂諸內識轉似
T31n1585_p0038c26║我法外境相現。此能轉變即名分別。虛妄分
T31n1585_p0038c27║別為自性故。謂即三界心及心所。此所執境
T31n1585_p0038c28║名所分別。即所妄執實我法性。由此分別
T31n1585_p0038c29║變似外境假我法相。彼所分別實我法性決
T31n1585_p0039a01║定皆無。前引教理已廣破故。是故一切皆唯
T31n1585_p0039a02║有識。虛妄分別有極成故。唯既不遮不離
T31n1585_p0039a03║識法。故真空等亦是有性。由斯遠離增減
T31n1585_p0039a04║二邊。唯識義成契會中道。由何教理唯識
T31n1585_p0039a05║義成。豈不已說。雖說未了。非破他義己義
T31n1585_p0039a06║便成。應更礭陳成此教理。如契經說三
T31n1585_p0039a07║界唯心。又說所緣唯識所現。又說諸法皆不
T31n1585_p0039a08║離心。又說有情隨心垢淨。又說成就四智
T31n1585_p0039a09║菩薩能隨悟入唯識無境。一相違識相智。
T31n1585_p0039a10║謂於一處鬼人天等隨業差別所見各異。
T31n1585_p0039a11║境若實有此云何成。二無所緣識智。謂緣過
T31n1585_p0039a12║未夢境像等非實有境。識現可得彼境既
T31n1585_p0039a13║無。餘亦應爾。三自應無倒智。謂愚夫智若
T31n1585_p0039a14║得實境。彼應自然成無顛倒。不由功用應
T31n1585_p0039a15║得解脫。四隨三智轉智。一隨自在者智轉
T31n1585_p0039a16║智。謂已證得心自在者隨欲轉變地等皆
T31n1585_p0039a17║成。境若實有如何可變。二隨觀察者智轉
T31n1585_p0039a18║智。謂得勝定修法觀者隨觀一境眾相現
T31n1585_p0039a19║前。境若是實寧隨心轉。三隨無分別智轉
T31n1585_p0039a20║智。謂起證實無分別智一切境相皆不現
T31n1585_p0039a21║前。境若是實何容不現。菩薩成就四智
T31n1585_p0039a22║者。於唯識理決定悟入。又伽他說。
T31n1585_p0039a23║　心意識所緣　　皆非離自性
T31n1585_p0039a24║　故我說一切　　唯有識無餘
T31n1585_p0039a25║此等聖教誠證非一。極成眼等識五隨一故
T31n1585_p0039a26║如餘不親緣離自色等。餘識識故如眼識
T31n1585_p0039a27║等亦不親緣離自諸法。此親所緣定非離
T31n1585_p0039a28║此。二隨一故如彼能緣。所緣法故如相應
T31n1585_p0039a29║法。決定不離心及心所。此等正理誠證非
T31n1585_p0039b01║一。故於唯識應深信受。我法非有空識非
T31n1585_p0039b02║無。離有離無故契中道。慈尊依此說二
T31n1585_p0039b03║頌言。
T31n1585_p0039b04║　虛妄分別有　　於此二都無
T31n1585_p0039b05║　此中唯有空　　於彼亦有此
T31n1585_p0039b06║　故說一切法　　非空非不空
T31n1585_p0039b07║　有無及有故　　是則契中道
T31n1585_p0039b08║此頌且依染依他說。理實亦有淨分依他。
T31n1585_p0039b09║若唯內識似外境起。寧見世間情非情物
T31n1585_p0039b10║處時身用定不定轉如夢境等。應釋此疑。
T31n1585_p0039b11║何緣世尊說十二處。依識所變非別實有。
T31n1585_p0039b12║為入我空說六二法。如遮斷見說續有
T31n1585_p0039b13║情。為入法空復說唯識。令知外法亦非
T31n1585_p0039b14║有故。此唯識性豈不亦空。不爾。如何。非所
T31n1585_p0039b15║執故。謂依識變妄執實法理不可得說為
T31n1585_p0039b16║法空。非無離言正智所證唯識性故說為法
T31n1585_p0039b17║空。此識若無便無俗諦。俗諦無故真諦亦無。
T31n1585_p0039b18║真俗相依而建立故。撥無二諦是惡取空。諸
T31n1585_p0039b19║佛說為不可治者。應知諸法有空不空。由
T31n1585_p0039b20║此慈尊說前二頌。若諸色處亦識為體。何
T31n1585_p0039b21║緣乃似色相顯現。一類堅住相續而轉。名
T31n1585_p0039b22║言熏習勢力起故。與染淨法為依處故。謂
T31n1585_p0039b23║此若無應無顛倒。便無雜染亦無淨法。是
T31n1585_p0039b24║故諸識亦似色現。如有頌言。
T31n1585_p0039b25║　亂相及亂體　　應許為色識
T31n1585_p0039b26║　及與非色識　　若無餘亦無
T31n1585_p0039b27║色等外境分明現證。現量所得。寧撥為無。
T31n1585_p0039b28║現量證時不執為外。後意分別妄生外想。
T31n1585_p0039b29║故現量境是自相分。識所變故亦說為有。意
T31n1585_p0039c01║識所執外實色等。妄計有故說彼為無。又
T31n1585_p0039c02║色等境非色似色非外似外如夢所緣。不
T31n1585_p0039c03║可執為是實外色。若覺時色皆如夢境不
T31n1585_p0039c04║離識者。如從夢覺知彼唯心。何故覺時於
T31n1585_p0039c05║自色境不知唯識。如夢未覺不能自知。
T31n1585_p0039c06║要至覺時方能追覺。覺時境色應知亦爾。
T31n1585_p0039c07║未真覺位不能自知。至真覺時亦能追覺。
T31n1585_p0039c08║未得真覺恒處夢中。故佛說為生死長夜。
T31n1585_p0039c09║由斯未了色境唯識。外色實無可非內識
T31n1585_p0039c10║境。他心實有寧非自所緣。誰說他心非自
T31n1585_p0039c11║識境。但不說彼是親所緣。謂識生時無實
T31n1585_p0039c12║作用。非如手等親執外物日等舒光親照
T31n1585_p0039c13║外境。但如鏡等似外境現名了他心。非
T31n1585_p0039c14║親能了。親所了者謂自所變。故契經言。無
T31n1585_p0039c15║有少法能取餘法。但識生時似彼相現名
T31n1585_p0039c16║取彼物。如緣他心色等亦爾。既有異境
T31n1585_p0039c17║何名唯識。奇哉固執觸處生疑。豈唯識教但
T31n1585_p0039c18║說一識。不爾如何。汝應諦聽。若唯一識寧
T31n1585_p0039c19║有十方凡聖尊卑因果等別。誰為誰說。何法
T31n1585_p0039c20║何求。故唯識言有深意趣。識言總顯一切有
T31n1585_p0039c21║情各有八識．六位心所．所變相見．分位差別
T31n1585_p0039c22║及彼空理所顯真如。識自相故。識相應故。
T31n1585_p0039c23║二所變故。三分位故。四實性故。如是諸法皆
T31n1585_p0039c24║不離識。總立識名。唯言但遮愚夫所執定
T31n1585_p0039c25║離諸識實有色等。若如是知唯識教意。便
T31n1585_p0039c26║能無倒善備資糧。速入法空證無上覺。救
T31n1585_p0039c27║拔含識生死輪迴。非全撥無惡取空者違背
T31n1585_p0039c28║教理能成是事。故定應信一切唯識。若唯
T31n1585_p0039c29║有識都無外緣。由何而生種種分別。頌曰。
T31n1585_p0040a01║　１８由一切種識　　如是如是變
T31n1585_p0040a02║　　　以展轉力故　　彼彼分別生
T31n1585_p0040a03║論曰。一切種識謂本識中能生自果功能差
T31n1585_p0040a04║別。此生等流異熟士用增上果。故名一切
T31n1585_p0040a05║種。除離繫者非種生故。彼雖可證而非
T31n1585_p0040a06║種果。要現起道斷結得故。有展轉義非此
T31n1585_p0040a07║所說。此說能生分別種故。此識為體故立
T31n1585_p0040a08║識名。種離本識無別性故。種識二言簡非
T31n1585_p0040a09║種識。有識非種種非識故。又種識言顯識
T31n1585_p0040a10║中種。非持種識。後當說故。此識中種餘緣
T31n1585_p0040a11║助故。即便如是如是轉變。謂從生位轉至
T31n1585_p0040a12║熟時。顯變種多重言如是。謂一切種攝三
T31n1585_p0040a13║熏習共不共等識種盡故。展轉力者謂八現
T31n1585_p0040a14║識及彼相應相見分等。彼皆互有相助力故。
T31n1585_p0040a15║即現識等總名分別。虛妄分別為自性故。
T31n1585_p0040a16║分別類多故言彼彼。此頌意說。雖無外緣
T31n1585_p0040a17║由本識中有一切種轉變差別及以現行八
T31n1585_p0040a18║種識等展轉力故彼彼分別而亦得生。何
T31n1585_p0040a19║假外緣方起分別。諸淨法起應知亦然。淨
T31n1585_p0040a20║種現行為緣生故。所說種現緣生分別。云何
T31n1585_p0040a21║應知此緣生相。緣且有四。一因緣。謂有為
T31n1585_p0040a22║法親辦自果。此體有二。一種子。二現行。
T31n1585_p0040a23║種子者謂本識中善染無記諸界地等功能差
T31n1585_p0040a24║別。能引次後自類功能。及起同時自類現
T31n1585_p0040a25║果。此唯望彼是因緣性。現行者謂七轉識及
T31n1585_p0040a26║彼相應所變相見性界地等。除佛果善極劣
T31n1585_p0040a27║無記。餘熏本識生自類種。此唯望彼是因
T31n1585_p0040a28║緣性。第八心品無所熏故。非簡所依獨能
T31n1585_p0040a29║熏故。極微圓故不熏成種。現行同類展轉
T31n1585_p0040b01║相望皆非因緣。自種生故。一切異類展轉相
T31n1585_p0040b02║望亦非因緣。不親生故。有說異類同類現
T31n1585_p0040b03║行展轉相望為因緣者。應知假說。或隨轉
T31n1585_p0040b04║門。有唯說種是因緣性。彼依顯勝。非盡理
T31n1585_p0040b05║說。聖說轉識與阿賴耶展轉相望為因緣
T31n1585_p0040b06║故。二等無間緣。謂八現識及彼心所前聚於
T31n1585_p0040b07║後自類無間等而開導令彼定生。多同類種
T31n1585_p0040b08║俱時轉故如不相應非此緣攝。由斯八識
T31n1585_p0040b09║非互為緣。心所與心雖恒俱轉。而相應故
T31n1585_p0040b10║和合似一。不可施設離別殊異。故得互作
T31n1585_p0040b11║等無間緣。入無餘心最極微劣無開導用。
T31n1585_p0040b12║又無當起等無間法故非此緣。云何知然。
T31n1585_p0040b13║論有誠說。若此識等無間彼識等決定生。即
T31n1585_p0040b14║說此是彼等無間緣故。即依此義應作是
T31n1585_p0040b15║說。阿陀那識三界九地皆容互作等無間緣。
T31n1585_p0040b16║下上死生相開等故。有漏無間有無漏生。
T31n1585_p0040b17║無漏定無生有漏者。鏡智起已必無斷故。
T31n1585_p0040b18║善與無記相望亦然。此何界後引生無漏。
T31n1585_p0040b19║或從色界或欲界後。謂諸異生求佛果者
T31n1585_p0040b20║定色界後引生無漏。彼必生在淨居天上
T31n1585_p0040b21║大自在宮得菩提故。二乘迴趣大菩提者
T31n1585_p0040b22║定欲界後引生無漏。迴趣留身唯欲界故。彼
T31n1585_p0040b23║雖必往大自在宮方得成佛。而本願力所
T31n1585_p0040b24║留生身是欲界故。有義色界亦有聲聞迴趣
T31n1585_p0040b25║大乘願留身者。既與教理俱不相違。是故
T31n1585_p0040b26║聲聞第八無漏色界心後亦得現前。然五淨
T31n1585_p0040b27║居無迴趣者。經不說彼發大心故。第七轉
T31n1585_p0040b28║識三界九地亦容互作等無間緣。隨第八識
T31n1585_p0040b29║生處繫故。有漏無漏容互相生。十地位中
T31n1585_p0040c01║得相引故。善與無記相望亦然。於無記中
T31n1585_p0040c02║染與不染亦相開導。生空智果前後位中得
T31n1585_p0040c03║相引故。此欲色界有漏得與無漏相生。非
T31n1585_p0040c04║無色界。地上菩薩不生彼故。第六轉識三界
T31n1585_p0040c05║九地有漏無漏善不善等各容互作等無間
T31n1585_p0040c06║緣。潤生位等更相引故。初起無漏唯色界
T31n1585_p0040c07║後。決擇分善唯色界故。眼耳身識二界二地
T31n1585_p0040c08║鼻舌兩識一界一地自類互作等無間緣。善
T31n1585_p0040c09║等相望應知亦爾。有義五識有漏無漏自類
T31n1585_p0040c10║互作等無間緣未成佛時容互起故。有義
T31n1585_p0040c11║無漏有漏後起。非無漏後容起有漏。無漏
T31n1585_p0040c12║五識非佛無故。彼五色根定有漏故。是異熟
T31n1585_p0040c13║識相分攝故。有漏不共必俱同境根發無漏
T31n1585_p0040c14║識理不相應故。此二於境明昧異故。三所
T31n1585_p0040c15║緣緣。謂若有法是帶己相心或相應所慮所
T31n1585_p0040c16║託。此體有二。一親二疏。若與能緣體不相
T31n1585_p0040c17║離。是見分等內所慮託。應知彼是親所緣緣。
T31n1585_p0040c18║若與能緣體雖相離。為質能起內所慮託。
T31n1585_p0040c19║應知彼是疏所緣緣。親所緣緣能緣皆有。離
T31n1585_p0040c20║內所慮託必不生故。疏所緣緣能緣或有。
T31n1585_p0040c21║離外所慮託亦得生故。第八心品有義唯
T31n1585_p0040c22║有親所緣緣。隨業因力任運變故。有義亦
T31n1585_p0040c23║定有疏所緣緣。要仗他變質自方變故。有
T31n1585_p0040c24║義二說俱不應理。自他身土可互受用。他
T31n1585_p0040c25║所變者為自質故。自種於他無受用理。他
T31n1585_p0040c26║變為此不應理故。非諸有情種皆等故。應
T31n1585_p0040c27║說此品疏所緣緣一切位中有無不定。第七
T31n1585_p0040c28║心品未轉依位是俱生故必仗外質。故亦
T31n1585_p0040c29║定有疏所緣緣。已轉依位此非定有。緣真
T31n1585_p0041a01║如等無外質故。第六心品行相猛利。於一
T31n1585_p0041a02║切位能自在轉。所仗外質或有或無。疏所緣
T31n1585_p0041a03║緣有無不定。前五心品未轉依位麤鈍劣故
T31n1585_p0041a04║必仗外質故亦定有疏所緣緣。已轉依位
T31n1585_p0041a05║此非定有緣過未等無外質故。四增上緣。
T31n1585_p0041a06║謂若有法有勝勢用能於餘法或順或違。
T31n1585_p0041a07║雖前三緣亦是增上。而今第四除彼取餘
T31n1585_p0041a08║為顯諸緣差別相故。此順違用於四處轉
T31n1585_p0041a09║生位成得四事別故。然增上用隨事雖多而
T31n1585_p0041a10║勝顯者唯二十二應知即是二十二根。前五
T31n1585_p0041a11║色根以本識等所變眼等淨色為性。男女二
T31n1585_p0041a12║根身根所攝故即以彼少分為性。命根但
T31n1585_p0041a13║依本識親種分位假立非別有性。意根總
T31n1585_p0041a14║以八識為性。五受根如應各自受為性。信
T31n1585_p0041a15║等五根即以信等及善念等而為自性。未知
T31n1585_p0041a16║當知根體位有三種。一根本位謂在見道
T31n1585_p0041a17║除後剎那無所未知可當知故。二加行
T31n1585_p0041a18║位。謂煖頂忍世第一法近能引發根本位
T31n1585_p0041a19║故。三資糧位。謂從為得諦現觀故發起決
T31n1585_p0041a20║定勝善法欲。乃至未得順決擇分所有善
T31n1585_p0041a21║根名資糧位。能遠資生根本位故。於此三
T31n1585_p0041a22║位信等五根意喜樂捨為此根性。加行等位
T31n1585_p0041a23║於後勝法求證愁慼亦有憂根非正善根
T31n1585_p0041a24║故多不說。前三無色有此根者有勝見道
T31n1585_p0041a25║傍修得故。或二乘位迴趣大者為證法空
T31n1585_p0041a26║地前亦起九地所攝生空無漏。彼皆菩薩此
T31n1585_p0041a27║根攝故。菩薩見道亦有此根但說地前以
T31n1585_p0041a28║時促故。始從見道最後剎那乃至金剛喻
T31n1585_p0041a29║定所有信等無漏九根皆是已知根性。未離
T31n1585_p0041b01║欲者於上解脫求證愁慼。亦有憂根非
T31n1585_p0041b02║正善根故多不說。諸無學位無漏九根一
T31n1585_p0041b03║切皆是具知根性。有頂雖有遊觀無漏而
T31n1585_p0041b04║不明利非後三根。二十二根自性如是。諸
T31n1585_p0041b05║餘門義如論應知。
T31n1585_p0041b06║成唯識論卷第七