【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_p0041b07║
T31n1585_p0041b08║
T31n1585_p0041b09║成唯識論卷第八
T31n1585_p0041b10║
T31n1585_p0041b11║　　　　護法等菩薩造
T31n1585_p0041b12║　　　　三藏法師玄奘奉　詔譯
T31n1585_p0041b13║如是四緣依十五處義差別故立為十因。
T31n1585_p0041b14║云何此依十五處立。一語依處。謂法名想所
T31n1585_p0041b15║起語性。即依此處立隨說因。謂依此語
T31n1585_p0041b16║隨見聞等說諸義故。此即能說為所說因。
T31n1585_p0041b17║有論說此是名想見。由如名字取相執著
T31n1585_p0041b18║隨起說故。若依彼說便顯此因是語依處。
T31n1585_p0041b19║二領受依處。謂所觀待能所受性。即依此
T31n1585_p0041b20║處立觀待因。謂觀待此令彼諸事或生或
T31n1585_p0041b21║住或成或得。此是彼觀待因。三習氣依處。謂
T31n1585_p0041b22║內外種未成熟位。即依此處立牽引因。謂
T31n1585_p0041b23║能牽引遠自果故。四有潤種子依處。謂內外
T31n1585_p0041b24║種已成熟位。即依此處立生起因。謂能生
T31n1585_p0041b25║起近自果故。五無間滅依處。謂心心所等無
T31n1585_p0041b26║間緣。六境界依處。謂心心所所緣緣。七根依
T31n1585_p0041b27║處。謂心心所所依六根。八作用依處。謂於所
T31n1585_p0041b28║作業作具作用即除種子餘助現緣。九士
T31n1585_p0041b29║用依處。謂於所作業作者作用即除種子
T31n1585_p0041c01║餘作現緣。十真實見依處。謂無漏見除引自
T31n1585_p0041c02║種於無漏法能助引證。總依此六立攝受
T31n1585_p0041c03║因。謂攝受五辦有漏法具攝受六辦無
T31n1585_p0041c04║漏故。十一隨順依處。謂無記染善現種諸行
T31n1585_p0041c05║能隨順同類勝品諸法。即依此處立引發
T31n1585_p0041c06║因。謂能引起同類勝行及能引得無為法
T31n1585_p0041c07║故。十二差別功能依處。謂有為法各於自果
T31n1585_p0041c08║有能起證差別勢力。即依此處立定異因
T31n1585_p0041c09║謂各能生自界等果。及各能得自乘果故。
T31n1585_p0041c10║十三和合依處。謂從領受乃至差別功能依
T31n1585_p0041c11║處於所生住成得果中有和合力。即依此
T31n1585_p0041c12║處立同事因。謂從觀待乃至定異皆同生
T31n1585_p0041c13║等一事業故。十四障礙依處。謂於生住成得
T31n1585_p0041c14║事中能障礙法。即依此處立相違因。謂彼
T31n1585_p0041c15║能違生等事故。十五不障礙依處。謂於生
T31n1585_p0041c16║住成得事中不障礙法。即依此處立不相
T31n1585_p0041c17║違因。謂彼不違生等事故。如是十因二因
T31n1585_p0041c18║所攝。一能生二方便。菩薩地說牽引種子生
T31n1585_p0041c19║起種子名能生因。所餘諸因方便因攝。此說
T31n1585_p0041c20║牽引生起引發定異同事不相違中。諸因緣
T31n1585_p0041c21║種。未成熟位名牽引種已成熟位名生起
T31n1585_p0041c22║種。彼六因中諸因緣種皆攝在此二位中
T31n1585_p0041c23║故。離有現起是能生因如四因中生自
T31n1585_p0041c24║種者而多間斷。此略不說。或親辦果亦
T31n1585_p0041c25║立種名。如說現行穀麥等種。所餘因謂初
T31n1585_p0041c26║二五九及六因中非因緣法。皆是生熟因緣
T31n1585_p0041c27║種餘故總說為方便因攝。非此二種唯屬
T31n1585_p0041c28║彼二因餘四因中有因緣種故。非唯彼八
T31n1585_p0041c29║名所餘因彼二因亦有非因緣種故。有尋
T31n1585_p0042a01║等地說生起因是能生因餘方便攝。此文意
T31n1585_p0042a02║說六因中現種是因緣者皆名生起因。能親
T31n1585_p0042a03║生起自類果故。此所餘因皆方便攝。非此
T31n1585_p0042a04║生起唯屬彼因餘五因中有因緣故。非唯
T31n1585_p0042a05║彼九名所餘因彼生起因中有非因緣故。
T31n1585_p0042a06║或菩薩地所說牽引生起種子。即彼二因。所
T31n1585_p0042a07║餘諸因即彼餘八。雖二因內有非能生因
T31n1585_p0042a08║而因緣種勝顯故偏說。雖餘因內有非方便
T31n1585_p0042a09║因而增上者多顯故偏說。有尋等地說生起
T31n1585_p0042a10║因是能生因餘方便者。生起即是彼生起因
T31n1585_p0042a11║餘因應知即彼餘九。雖生起中有非因緣
T31n1585_p0042a12║種而去果近親顯故偏說。雖牽引中亦有
T31n1585_p0042a13║因緣種而去果遠親隱故不說。餘方便攝
T31n1585_p0042a14║准上應知。所說四緣依何處立。復如何攝
T31n1585_p0042a15║十因二因。論說因緣依種子立。依無間滅
T31n1585_p0042a16║立等無間。依境界立所緣。依所餘立增
T31n1585_p0042a17║上。此中種子即是三四十一十二十三十五
T31n1585_p0042a18║六依處中因緣種攝。雖現四處亦有因緣而
T31n1585_p0042a19║多間斷。此略不說。或彼亦能親辦自果如
T31n1585_p0042a20║外麥等亦立種名。或種子言唯屬第四。親
T31n1585_p0042a21║疏隱顯取捨如前。言無間滅境界處者應
T31n1585_p0042a22║知總顯二緣依處非唯五六。餘依處中亦
T31n1585_p0042a23║有中間二緣義故。或唯五六餘處雖有而
T31n1585_p0042a24║少隱故略不說之。論說因緣能生因攝。增上
T31n1585_p0042a25║緣性即方便因。中間二緣攝受因攝。雖方便
T31n1585_p0042a26║內具後三緣而增上多故此偏說。餘因亦有
T31n1585_p0042a27║中間二緣然攝受中顯故偏說。初能生攝進
T31n1585_p0042a28║退如前所說因緣必應有果。此果有幾依
T31n1585_p0042a29║何處得。果有五種。一者異熟。謂有漏善及不
T31n1585_p0042b01║善法所招自相續異熟生無記。二者等流。謂
T31n1585_p0042b02║習善等所引同類或似先業後果隨轉。三
T31n1585_p0042b03║者離繫。謂無漏道斷障所證善無為法。四者
T31n1585_p0042b04║士用。謂諸作者假諸作具所辦事業。五者
T31n1585_p0042b05║增上。謂除前四餘所得果。瑜伽等說習氣
T31n1585_p0042b06║依處得異熟果。隨順依處得等流果。真見依
T31n1585_p0042b07║處得離繫果。士用依處得士用果。所餘依處
T31n1585_p0042b08║得增上果。習氣處言顯諸依處感異熟果
T31n1585_p0042b09║一切功能。隨順處言顯諸依處引等流果
T31n1585_p0042b10║一切功能。真見處言顯諸依處證離繫果
T31n1585_p0042b11║一切功能。士用處言顯諸依處招士用果
T31n1585_p0042b12║一切功能。所餘處言顯諸依處得增上果
T31n1585_p0042b13║一切功能。不爾便應太寬太狹。或習氣者
T31n1585_p0042b14║唯屬第三。雖異熟因餘處亦有此處亦有
T31n1585_p0042b15║非異熟因而異熟因去果相遠。習氣亦爾
T31n1585_p0042b16║故此偏說。隨順唯屬第十一處。雖等流果餘
T31n1585_p0042b17║處亦得此處亦得非等流果而此因招勝行
T31n1585_p0042b18║相顯。隨順亦爾故偏說之。真見處言唯詮
T31n1585_p0042b19║第十。雖證離繫餘處亦能此處亦能得非
T31n1585_p0042b20║離繫而此證離繫相顯故偏說。士用處言唯
T31n1585_p0042b21║詮第九。雖士用果餘處亦招此處亦能招增
T31n1585_p0042b22║上等而名相顯是故偏說。所餘唯屬餘十
T31n1585_p0042b23║一處。雖十一處亦得餘果招增上果餘處
T31n1585_p0042b24║亦能而此十一多招增上。餘已顯餘故此偏
T31n1585_p0042b25║說。如是即說此五果中若異熟果牽引生起
T31n1585_p0042b26║定異同事不相違因增上緣得。若等流果牽
T31n1585_p0042b27║引生起攝受引發定異同事不相違因初後緣
T31n1585_p0042b28║得。若離繫果攝受引發定異同事不相違因
T31n1585_p0042b29║增上緣得。若士用果有義觀待攝受同事不
T31n1585_p0042c01║相違因增上緣得。有義觀待牽引生起攝受
T31n1585_p0042c02║引發定異同事不相違因除所緣緣餘三緣
T31n1585_p0042c03║得。若增上果十因四緣一切容得。傍論已了
T31n1585_p0042c04║應辯正論。
T31n1585_p0042c05║本識中種容作三緣生現分別除等無間。
T31n1585_p0042c06║謂各親種是彼因緣為所緣緣於能緣者。
T31n1585_p0042c07║若種於彼有能助力或不障礙是增上緣。
T31n1585_p0042c08║生淨現行應知亦爾。現起分別展轉相望容
T31n1585_p0042c09║作三緣無因緣故。謂有情類自他展轉容
T31n1585_p0042c10║作二緣除等無間。自八識聚展轉相望定
T31n1585_p0042c11║有增上緣必無等無間。所緣緣義或無或
T31n1585_p0042c12║有。八於七有。七於八無。餘七非八所仗
T31n1585_p0042c13║質故。第七於六五無一有。餘六於彼一切
T31n1585_p0042c14║皆無。第六於五無。餘五於彼有。五識唯託
T31n1585_p0042c15║第八相故。自類前後第六容三餘除所緣
T31n1585_p0042c16║取現境故。許五後見緣前相者五七前後
T31n1585_p0042c17║亦有三緣。前七於八所緣容有能熏成彼
T31n1585_p0042c18║相見種故。同聚異體展轉相望唯有增上諸
T31n1585_p0042c19║相應法所仗質同不相緣故。或依見分說
T31n1585_p0042c20║不相緣。依相分說有相緣義謂諸相分互
T31n1585_p0042c21║為質起如識中種為觸等相質。不爾無色
T31n1585_p0042c22║彼應無境故。設許變色亦定緣種勿見分
T31n1585_p0042c23║境不同質故。同體相分為見二緣見分於
T31n1585_p0042c24║彼但有增上。見與自證相望亦爾。餘二展
T31n1585_p0042c25║轉俱作二緣。此中不依種相分說但說現
T31n1585_p0042c26║起互為緣故。淨八識聚自他展轉皆有所緣
T31n1585_p0042c27║能遍緣故。唯除見分非相所緣相分理無
T31n1585_p0042c28║能緣用故。既現分別緣種現生。種亦理應
T31n1585_p0042c29║緣現種起。現種於種能作幾緣。種必不由
T31n1585_p0043a01║中二緣起待心心所立彼二故。現於親
T31n1585_p0043a02║種具作二緣與非親種但為增上。種望親
T31n1585_p0043a03║種亦具二緣於非親種亦但增上。依斯內
T31n1585_p0043a04║識互為緣起分別因果理教皆成。所執外緣
T31n1585_p0043a05║設有無用況違理教何固執為。雖分別言
T31n1585_p0043a06║總顯三界心及心所而隨勝者諸聖教中多
T31n1585_p0043a07║門顯示。或說為二三四五等如餘論中具廣
T31n1585_p0043a08║分別。雖有內識而無外緣由何有情生死
T31n1585_p0043a09║相續。頌曰。
T31n1585_p0043a10║　１９由諸業習氣　　二取習氣俱
T31n1585_p0043a11║　　　前異熟既盡　　復生餘異熟
T31n1585_p0043a12║論曰。諸業謂福非福不動。即有漏善不善思
T31n1585_p0043a13║業。業之眷屬亦立業名。同招引滿異熟果
T31n1585_p0043a14║故。此雖纔起無間即滅無義能招當異熟果。
T31n1585_p0043a15║而熏本識起自功能。即此功能說為習氣。
T31n1585_p0043a16║是業氣分熏習所成簡曾現業故名習氣。
T31n1585_p0043a17║如是習氣展轉相續至成熟時招異熟果。
T31n1585_p0043a18║此顯當果勝增上緣。相見．名色．心及心所．本
T31n1585_p0043a19║末。彼取皆二取攝。彼所熏發親能生彼本識
T31n1585_p0043a20║上功能名二取習氣。此顯來世異熟果心及
T31n1585_p0043a21║彼相應諸因緣種。俱謂業種二取種俱是疏
T31n1585_p0043a22║親緣互相助義。業招生顯故頌先說。前異熟
T31n1585_p0043a23║者謂前前生業異熟果。餘異熟者謂後後生
T31n1585_p0043a24║業異熟果。雖二取種受果無窮而業習氣
T31n1585_p0043a25║受果有盡。由異熟果性別難招等流增上
T31n1585_p0043a26║性同易感。由感餘生業等種熟。前異熟果
T31n1585_p0043a27║受用盡時復別能生餘異熟果。由斯生死輪
T31n1585_p0043a28║轉無窮何假外緣方得相續。此頌意說由
T31n1585_p0043a29║業二取生死輪迴皆不離識心心所法為
T31n1585_p0043b01║彼性故。
T31n1585_p0043b02║復次生死相續由諸習氣。然諸習氣總有三
T31n1585_p0043b03║種。一名言習氣。謂有為法各別親種。名言有
T31n1585_p0043b04║二。一表義名言。即能詮義音聲差別。二顯
T31n1585_p0043b05║境名言。即能了境心心所法。隨二名言所
T31n1585_p0043b06║熏成種作有為法各別因緣。二我執習氣。
T31n1585_p0043b07║謂虛妄執我我所種。我執有二。一俱生我
T31n1585_p0043b08║執。即修所斷我我所執。二分別我執。即見所
T31n1585_p0043b09║斷我我所執。隨二我執所熏成種令有情
T31n1585_p0043b10║等自他差別。三有支習氣。謂招三界異熟業
T31n1585_p0043b11║種。有支有二。一有漏善。即是能招可愛果
T31n1585_p0043b12║業。二諸不善。即是能招非愛果業。隨二有
T31n1585_p0043b13║支所熏成種令異熟果善惡趣別。應知我
T31n1585_p0043b14║執有支習氣於差別果是增上緣。此頌所言
T31n1585_p0043b15║業習氣者應知即是有支習氣。二取習氣。應
T31n1585_p0043b16║知即是我執名言二種習氣。取我我所及
T31n1585_p0043b17║取名言而熏成故皆說名取。俱等餘文義
T31n1585_p0043b18║如前釋。
T31n1585_p0043b19║復次生死相續由惑業苦。發業潤生煩惱名
T31n1585_p0043b20║惑。能感後有諸業名業。業所引生眾苦名
T31n1585_p0043b21║苦。惑業苦種皆名習氣。前二習氣與生死
T31n1585_p0043b22║苦為增上緣助生苦故。第三習氣望生死
T31n1585_p0043b23║苦能作因緣親生苦故。頌三習氣如應當
T31n1585_p0043b24║知。惑苦名取能所取故。取是著義業不
T31n1585_p0043b25║得名。俱等餘文義如前釋。此惑業苦應知
T31n1585_p0043b26║總攝十二有支。謂從無明乃至老死如論
T31n1585_p0043b27║廣釋。然十二支略攝為四。一能引支。謂無明
T31n1585_p0043b28║行。能引識等五果種故。此中無明唯取能
T31n1585_p0043b29║發正感後世善惡業者。即彼所發乃名為
T31n1585_p0043c01║行。由此一切順現受業別助當業皆非行
T31n1585_p0043c02║支。二所引支。謂本識內親生當來異熟果攝
T31n1585_p0043c03║識等五種。是前二支所引發故。此中識種
T31n1585_p0043c04║謂本識因。除後三因餘因皆是名色種攝。後
T31n1585_p0043c05║之三因如名次第即後三種。或名色種總攝
T31n1585_p0043c06║五因於中隨勝立餘四種。六處與識總別
T31n1585_p0043c07║亦然。
T31n1585_p0043c08║集論說識亦是能引識中業種名識支故。異
T31n1585_p0043c09║熟識種名色攝故。經說識支通能所引業種
T31n1585_p0043c10║識種俱名識故。識是名色依非名色攝故。
T31n1585_p0043c11║識等五種由業熏發雖實同時。而依主伴
T31n1585_p0043c12║總別勝劣因果相異。故諸聖教假說前後。或
T31n1585_p0043c13║依當來現起分位有次第故說有前後。由
T31n1585_p0043c14║斯識等亦說現行因時定無現行義故。復
T31n1585_p0043c15║由此說生引同時潤未潤時必不俱故。三
T31n1585_p0043c16║能生支。謂愛取有。近生當來生老死故。謂
T31n1585_p0043c17║緣迷內異熟果愚發正能招後有諸業為
T31n1585_p0043c18║緣引發親生當來生老死位五果種已。復
T31n1585_p0043c19║依迷外增上果愚緣境界受發起貪愛緣
T31n1585_p0043c20║愛復生欲等四取。愛取合潤能引業種及所
T31n1585_p0043c21║引因轉名為有俱能近有後有果故。有處
T31n1585_p0043c22║唯說業種名有此能正感異熟果故。復有
T31n1585_p0043c23║唯說五種名有親生當來識等種故。四所
T31n1585_p0043c24║生支。謂生老死。是愛取有近所生故。謂從
T31n1585_p0043c25║中有至本有中未衰變來皆生支攝。諸衰
T31n1585_p0043c26║變位總名為老。身壞命終乃名為死。老非
T31n1585_p0043c27║定有附死立支。病何非支。不遍定故。老
T31n1585_p0043c28║雖不定遍故立支。諸界趣生除中夭者將
T31n1585_p0043c29║終皆有衰朽行故。名色不遍何故立支。定
T31n1585_p0044a01║故立支。胎卵濕生者六處未滿定有名色
T31n1585_p0044a02║故。又名色支亦是遍有。有色化生初受生
T31n1585_p0044a03║位雖具五根而未有用爾時未名六處支
T31n1585_p0044a04║故。初生無色雖定有意根而不明了未
T31n1585_p0044a05║名意處故。由斯論說十二有支一切一分
T31n1585_p0044a06║上二界有。愛非遍有寧別立支。生惡趣者
T31n1585_p0044a07║不愛彼故。定故別立。不求無有生善趣
T31n1585_p0044a08║者定有愛故。不還潤生愛雖不起然如彼
T31n1585_p0044a09║取定有種故。又愛亦遍。生惡趣者於現我
T31n1585_p0044a10║境亦有愛故。依無希求惡趣身愛經說
T31n1585_p0044a11║非有。非彼全無。何緣所生立生老死所引
T31n1585_p0044a12║別立識等五支。因位難知差別相故依當
T31n1585_p0044a13║果位別立五支。謂續生時因識相顯。次根未
T31n1585_p0044a14║滿名色相增。次根滿時六處明盛。依斯發
T31n1585_p0044a15║觸因觸起受。爾時乃名受果究竟。依此
T31n1585_p0044a16║果位立因為五。果位易了差別相故總
T31n1585_p0044a17║立二支以顯三苦。然所生果若在未來為
T31n1585_p0044a18║生厭故說生老死。若至現在為令了知
T31n1585_p0044a19║分位相生說識等五。何緣發業總立無明
T31n1585_p0044a20║潤業位中別立愛取。雖諸煩惱皆能發潤
T31n1585_p0044a21║而發業位無明力增。以具十一殊勝事故。
T31n1585_p0044a22║謂所緣等廣如經說。於潤業位愛力偏增。
T31n1585_p0044a23║說愛如水能沃潤故。要數溉灌方生有芽
T31n1585_p0044a24║且依初後分愛取二。無重發義立一無明。
T31n1585_p0044a25║雖取支中攝諸煩惱。而愛潤勝說是愛
T31n1585_p0044a26║增。諸緣起支皆依自地有所發行依他無
T31n1585_p0044a27║明如下無明發上地行。不爾初伏下地染
T31n1585_p0044a28║者所起上定應非行支。彼地無明猶未起
T31n1585_p0044a29║故。從上下地生下上者彼緣何受而起
T31n1585_p0044b01║愛支。彼愛亦緣當生地受若現若種於理無
T31n1585_p0044b02║違。此十二支十因二果定不同世。因中前七
T31n1585_p0044b03║與愛取有或異或同。若二三七各定同世。如
T31n1585_p0044b04║是十二一重因果足顯輪轉及離斷常。施
T31n1585_p0044b05║設兩重實為無用。或應過此便致無窮。此
T31n1585_p0044b06║十二支義門別者九實三假。已潤六支合為
T31n1585_p0044b07║有故。即識等五三相位別名生等故。五是
T31n1585_p0044b08║一事。謂無明識觸受愛五餘非一事。三唯是
T31n1585_p0044b09║染煩惱性故。七唯不染異熟果故。七分位中
T31n1585_p0044b10║容起染故假說通二餘通二種。無明愛取
T31n1585_p0044b11║說名獨相不與餘支相交雜故餘是雜相。
T31n1585_p0044b12║六唯非色。謂無明識觸受愛取餘通二種。皆
T31n1585_p0044b13║是有漏唯有為攝。無漏無為非有支故。無明
T31n1585_p0044b14║愛取唯通不善有覆無記。行唯善惡。有通善
T31n1585_p0044b15║惡無覆無記。餘七唯是無覆無記。七分位中
T31n1585_p0044b16║亦起善染。雖皆通三界而有分有全。上地
T31n1585_p0044b17║行支能伏下地。即麤苦等六種行相有求
T31n1585_p0044b18║上生而起彼故。一切皆唯非學無學聖者
T31n1585_p0044b19║所起。有漏善業明為緣故違有支故非有
T31n1585_p0044b20║支攝。由此應知聖必不造感後有業於
T31n1585_p0044b21║後苦果不迷求故。雜修靜慮資下故業
T31n1585_p0044b22║生淨居等於理無違。有義無明唯見所斷。
T31n1585_p0044b23║要迷諦理能發行故。聖必不造後有業故。
T31n1585_p0044b24║愛取二支唯修所斷。貪求當有而潤生故。九
T31n1585_p0044b25║種命終心俱生愛俱故。餘九皆通見修所斷。
T31n1585_p0044b26║有義一切皆通二斷。論說預流果已斷一切
T31n1585_p0044b27║一分有支無全斷者故。若無明支唯見所
T31n1585_p0044b28║斷。寧說預流無全斷者。若愛取支唯修所
T31n1585_p0044b29║斷。寧說彼已斷一切支一分。又說全界一
T31n1585_p0044c01║切煩惱皆能結生。往惡趣行唯分別起煩惱
T31n1585_p0044c02║能發。不言潤生唯修所斷諸感後有行皆
T31n1585_p0044c03║見所斷發由此故知無明愛取三支亦通見
T31n1585_p0044c04║修所斷。然無明支正發行者唯見所斷。助者
T31n1585_p0044c05║不定。愛取二支正潤生者唯修所斷。助者不
T31n1585_p0044c06║定。又染污法自性應斷。對治起時彼永斷故。
T31n1585_p0044c07║一切有漏不染污法非性應斷。不違道故。然
T31n1585_p0044c08║有二義說之為斷。一離縛故。謂斷緣彼雜
T31n1585_p0044c09║彼煩惱。二不生故。謂斷彼依令永不起。
T31n1585_p0044c10║依離縛斷說有漏善無覆無記唯修所斷。
T31n1585_p0044c11║依不生斷說諸惡趣無想定等唯見所斷。
T31n1585_p0044c12║說十二支通二斷者於前諸斷如應當知。
T31n1585_p0044c13║十樂捨俱。受不與受共相應故。老死位中
T31n1585_p0044c14║多分無樂及容捨故。十一苦俱非受俱故。
T31n1585_p0044c15║十一少分壞苦所攝。老死位中多無樂受依
T31n1585_p0044c16║樂立壞故不說之。十二少分苦苦所攝。一
T31n1585_p0044c17║切支中有苦受故。十二全分行苦所攝。諸
T31n1585_p0044c18║有漏法皆行苦故。依捨受說十一少分。除
T31n1585_p0044c19║老死支如壞苦說。實義如是。諸聖教中隨
T31n1585_p0044c20║彼相增所說不定。皆苦諦攝取蘊性故。五亦
T31n1585_p0044c21║集諦攝業煩惱性故。諸支相望增上定有餘
T31n1585_p0044c22║之三緣有無不定。契經依定唯說有一。愛
T31n1585_p0044c23║望於取有望於生有因緣義。若說識支是
T31n1585_p0044c24║業種者行望於識亦作因緣。餘支相望無
T31n1585_p0044c25║因緣義。而集論說無明望行有因緣者依
T31n1585_p0044c26║無明時業習氣說。無明俱故假說無明實是
T31n1585_p0044c27║行種。
T31n1585_p0044c28║瑜伽論說諸支相望無因緣者依現愛取
T31n1585_p0044c29║唯業有說。無明望行愛望於取生望老死
T31n1585_p0045a01║有餘二緣。有望於生受望於愛無等無間
T31n1585_p0045a02║有所緣緣。餘支相望二俱非有。此中且依
T31n1585_p0045a03║鄰近順次不相雜亂實緣起說。異此相望
T31n1585_p0045a04║為緣不定。諸聰慧者如理應思。惑業苦三
T31n1585_p0045a05║攝十二者無明愛取是惑所攝。行有一分是
T31n1585_p0045a06║業所攝。七有一分是苦所攝。有處說業全
T31n1585_p0045a07║攝有者應知彼依業有說故。有處說識業
T31n1585_p0045a08║所攝者彼說業種為識支故。惑業所招獨
T31n1585_p0045a09║名苦者唯苦諦攝為生厭故。由惑業苦即
T31n1585_p0045a10║十二支故此能令生死相續。
T31n1585_p0045a11║復次生死相續由內因緣不待外緣故唯
T31n1585_p0045a12║有識。因謂有漏無漏二業正感生死故說為
T31n1585_p0045a13║因。緣謂煩惱所知二障助感生死故說為
T31n1585_p0045a14║緣。所以者何。生死有二。一分段生死。謂諸
T31n1585_p0045a15║有漏善不善業由煩惱障緣助勢力所感三
T31n1585_p0045a16║界麤異熟果。身命短長隨因緣力有定齊
T31n1585_p0045a17║限故名分段。二不思議變易生死。謂諸無漏
T31n1585_p0045a18║有分別業由所知障緣助勢力所感殊勝細
T31n1585_p0045a19║異熟果。由悲願力改轉身命無定齊限故
T31n1585_p0045a20║名變易。無漏定願正所資感妙用難測名
T31n1585_p0045a21║不思議。或名意成身隨意願成故。如契經
T31n1585_p0045a22║說。如取為緣有漏業因續後有者而生三
T31n1585_p0045a23║有。如是無明習地為緣無漏業因有阿羅漢
T31n1585_p0045a24║獨覺已得自在菩薩生三種意成身。亦名變
T31n1585_p0045a25║化身。無漏定力轉令異本如變化故。如有
T31n1585_p0045a26║論說。聲聞無學永盡後有云何能證無上菩
T31n1585_p0045a27║提。依變化身證無上覺非業報身故不違
T31n1585_p0045a28║理。若所知障助無漏業能感生死。二乘定
T31n1585_p0045a29║性應不永入無餘涅槃。如諸異生拘煩
T31n1585_p0045b01║惱故。如何道諦實能感苦。誰言實感。不爾
T31n1585_p0045b02║如何。無漏定願資有漏業。令所得果相續
T31n1585_p0045b03║長時展轉增勝假說名感。如是感時由所
T31n1585_p0045b04║知障為緣助力非獨能感。然所知障不障
T31n1585_p0045b05║解脫。無能發業潤生用故。何用資感生
T31n1585_p0045b06║死苦為。自證菩提利樂他故。謂不定性
T31n1585_p0045b07║獨覺聲聞及得自在大願菩薩。已永斷伏煩
T31n1585_p0045b08║惱障。故無容復受當分段身。恐廢長時
T31n1585_p0045b09║修菩薩行遂以無漏勝定願力。如延壽法
T31n1585_p0045b10║資現身因令彼長時與果不絕。數數如是
T31n1585_p0045b11║定願資助乃至證得無上菩提。彼復何須所
T31n1585_p0045b12║知障助。既未圓證無相大悲。不執菩提有
T31n1585_p0045b13║情實有無由發起猛利悲願。又所知障障
T31n1585_p0045b14║大菩提。為永斷除留身久住。又所知障為
T31n1585_p0045b15║有漏依。此障若無彼定非有。故於身住有
T31n1585_p0045b16║大助力。若所留身有漏定願所資助者分段
T31n1585_p0045b17║身攝二乘異生所知境故。無漏定願所資助
T31n1585_p0045b18║者變易身攝。非彼境故。由此應知。變易生
T31n1585_p0045b19║死性是有漏異熟果攝。於無漏業是增上果。
T31n1585_p0045b20║有聖教中說為無漏出三界者。隨助因說。
T31n1585_p0045b21║頌中所言諸業習氣即前所說二業種子。二
T31n1585_p0045b22║取習氣即前所說二障種子。俱執著故。俱等
T31n1585_p0045b23║餘文義如前釋。變易生死雖無分段前後異
T31n1585_p0045b24║熟別盡別生。而數資助前後改轉。亦有前盡
T31n1585_p0045b25║餘復生義。雖亦由現生死相續而種定有。
T31n1585_p0045b26║頌偏說之。或為顯示真異熟因果皆不離
T31n1585_p0045b27║本識故不說現。現異熟因不即與果。轉識
T31n1585_p0045b28║間斷非異熟故。前中後際生死輪迴不待
T31n1585_p0045b29║外緣既由內識。淨法相續應知亦然。謂無
T31n1585_p0045c01║始來依附本識有無漏種由轉識等數數熏
T31n1585_p0045c02║發漸漸增勝。乃至究竟得成佛時。轉捨本
T31n1585_p0045c03║來雜染識種。轉得始起清淨種識。任持一切
T31n1585_p0045c04║功德種子。由本願力盡未來際起諸妙用
T31n1585_p0045c05║相續無窮。由此應知唯有內識。若唯有
T31n1585_p0045c06║識何故世尊處處經中說有三性。應知三
T31n1585_p0045c07║性亦不離識。所以者何。頌曰。
T31n1585_p0045c08║　２０由彼彼遍計　　遍計種種物
T31n1585_p0045c09║　　　此遍計所執　　自性無所有
T31n1585_p0045c10║　２１依他起自性　　分別緣所生
T31n1585_p0045c11║　　　圓成實於彼　　常遠離前性
T31n1585_p0045c12║　２２故此與依他　　非異非不異
T31n1585_p0045c13║　　　如無常等性　　非不見此彼
T31n1585_p0045c14║論曰。周遍計度故名遍計。品類眾多說為彼
T31n1585_p0045c15║彼。謂能遍計虛妄分別。即由彼彼虛妄分別
T31n1585_p0045c16║遍計種種所遍計物。謂所妄執蘊處界等
T31n1585_p0045c17║若法若我自性差別。此所妄執自性差別總
T31n1585_p0045c18║名遍計所執自性。如是自性都無所有。理
T31n1585_p0045c19║教推徵不可得故。或初句顯能遍計識。第
T31n1585_p0045c20║二句示所遍計境。後半方申遍計所執若我
T31n1585_p0045c21║若法自性非有。已廣顯彼不可得故。初能
T31n1585_p0045c22║遍計自性云何。有義八識及諸心所有漏攝
T31n1585_p0045c23║者皆能遍計。虛妄分別為自性故。皆似所
T31n1585_p0045c24║取能取現故。說阿賴耶以遍計所執自性妄
T31n1585_p0045c25║執種為所緣故。有義第六第七心品執我
T31n1585_p0045c26║法者是能遍計。唯說意識能遍計故。意及
T31n1585_p0045c27║意識名意識故。計度分別能遍計故。執我
T31n1585_p0045c28║法者必是慧故。二執必與無明俱故。不說
T31n1585_p0045c29║無明有善性故。癡無癡等不相應故。不見
T31n1585_p0046a01║有執導空智故。執有執無不俱起故。曾
T31n1585_p0046a02║無有執非能熏故。有漏心等不證實故一
T31n1585_p0046a03║切皆名虛妄分別。雖似所取能取相現而
T31n1585_p0046a04║非一切能遍計攝。勿無漏心亦有執故。如來
T31n1585_p0046a05║後得應有執故。經說佛智現身土等種種
T31n1585_p0046a06║影像如鏡等故。若無緣用應非智等。雖
T31n1585_p0046a07║說藏識緣遍計種。而不說唯故非誠證。
T31n1585_p0046a08║由斯理趣唯於第六第七心品有能遍計。識
T31n1585_p0046a09║品雖二而有二三四五六七八九十等遍計
T31n1585_p0046a10║不同故言彼彼。次所遍計自性云何。攝大乘
T31n1585_p0046a11║說是依他起遍計心等所緣緣故。圓成實性
T31n1585_p0046a12║寧非彼境。真非妄執所緣境故依展轉說
T31n1585_p0046a13║亦所遍計。遍計所執雖是彼境。而非所緣
T31n1585_p0046a14║緣故非所遍計。遍計所執其相云何。與依
T31n1585_p0046a15║他起復有何別。有義三界心及心所由無
T31n1585_p0046a16║始來虛妄熏習。雖各體一而似二生。謂見
T31n1585_p0046a17║相分。即能所取。如是二分情有理無。此相說
T31n1585_p0046a18║為遍計所執。二所依體實託緣生。此性非
T31n1585_p0046a19║無名依他起。虛妄分別緣所生故。云何知
T31n1585_p0046a20║然。諸聖教說虛妄分別是依他起。二取名
T31n1585_p0046a21║為遍計所執。有義一切心及心所由熏習
T31n1585_p0046a22║力所變二分從緣生故亦依他起。遍計依
T31n1585_p0046a23║斯妄執定實有無一異俱不俱等。此二方名
T31n1585_p0046a24║遍計所執。諸聖教說唯量唯二唯種種。皆
T31n1585_p0046a25║名依他起故。又相等四法十一識等論皆說
T31n1585_p0046a26║為依他起攝故。不爾無漏後得智品二分應
T31n1585_p0046a27║名遍計所執。許應聖智不緣彼生。緣彼智
T31n1585_p0046a28║品應非道諦。不許應知有漏亦爾。又若二
T31n1585_p0046a29║分是遍計所執。應如兔角等非所緣緣。遍
T31n1585_p0046b01║計所執體非有故。又應二分不熏成種後
T31n1585_p0046b02║識等生應無二分。又諸習氣是相分攝。豈非
T31n1585_p0046b03║有法能作因緣。若緣所生內相見分非依他
T31n1585_p0046b04║起二所依體例亦應然。無異因故。由斯理
T31n1585_p0046b05║趣眾緣所生心心所體及相見分有漏無漏
T31n1585_p0046b06║皆依他起。依他眾緣而得起故。頌言分別緣
T31n1585_p0046b07║所生者應知且說染分依他。淨分依他亦圓
T31n1585_p0046b08║成故。或諸染淨心心所法皆名分別能緣慮
T31n1585_p0046b09║故。是則一切染淨依他皆是此中依他起攝。
T31n1585_p0046b10║二空所顯圓滿成就諸法實性名圓成實。
T31n1585_p0046b11║顯此遍常體非虛謬。簡自共相虛空我等。
T31n1585_p0046b12║無漏有為離倒究竟勝用周遍亦得此名。然
T31n1585_p0046b13║今頌中說初非後。此即於彼依他起上常
T31n1585_p0046b14║遠離前遍計所執。二空所顯真如為性。說
T31n1585_p0046b15║於彼言顯圓成實與依他起不即不離。常
T31n1585_p0046b16║遠離言顯妄所執能所取性理恒非有。前言
T31n1585_p0046b17║義顯不空依他。性顯二空非圓成實。真如
T31n1585_p0046b18║離有離無性故。由前理故此圓成實與彼
T31n1585_p0046b19║依他起非異非不異。異應真如非彼實性。
T31n1585_p0046b20║不異此性應是無常。彼此俱應淨非淨境。
T31n1585_p0046b21║則本後智用應無別。云何二性非異非一。
T31n1585_p0046b22║如彼無常無我等性。無常等性與行等法
T31n1585_p0046b23║異應彼法非無常等。不異此應非彼共相。
T31n1585_p0046b24║由斯喻顯此圓成實與彼依他非一非異。
T31n1585_p0046b25║法與法性理必應然。勝義世俗相待有故。
T31n1585_p0046b26║非不證見此圓成實而能見彼依他起性。
T31n1585_p0046b27║未達遍計所執性空不如實知依他有故。
T31n1585_p0046b28║無分別智證真如已後得智中方能了達依
T31n1585_p0046b29║他起性如幻事等。雖無始來心心所法已能
T31n1585_p0046c01║緣自相見分等。而我法執恒俱行故不如實
T31n1585_p0046c02║知眾緣所引自心心所虛妄變現。猶如幻
T31n1585_p0046c03║事陽焰夢境鏡像光影谷響水月變化所成
T31n1585_p0046c04║非有似有。依如是義故。有頌言。
T31n1585_p0046c05║　非不見真如　　而能了諸行
T31n1585_p0046c06║　皆如幻事等　　雖有而非真
T31n1585_p0046c07║此中意說。三種自性。皆不遠離心心所法。
T31n1585_p0046c08║謂心心所及所變現眾緣生故。如幻事等非
T31n1585_p0046c09║有似有誑惑愚夫。一切皆名依他起性。愚
T31n1585_p0046c10║夫於此橫執我法有無一異俱不俱等。如空
T31n1585_p0046c11║花等性相都無。一切皆名遍計所執。依他起
T31n1585_p0046c12║上彼所妄執我法俱空。此空所顯識等真性
T31n1585_p0046c13║名圓成實。是故此三不離心等。虛空擇滅
T31n1585_p0046c14║非擇滅等何性攝耶。三皆容攝。心等變似
T31n1585_p0046c15║虛空等相。隨心生故依他起攝。愚夫於中
T31n1585_p0046c16║妄執實有此即遍計所執性攝。若於真如
T31n1585_p0046c17║假施設有虛空等義圓成實攝。有漏心等定
T31n1585_p0046c18║屬依他。無漏心等容二性攝。眾緣生故攝
T31n1585_p0046c19║屬依他。無顛倒故圓成實攝。如是三性與
T31n1585_p0046c20║七真如云何相攝。七真如者。一流轉真如。謂
T31n1585_p0046c21║有為法流轉實性。二實相真如。謂二無我所
T31n1585_p0046c22║顯實性。三唯識真如。謂染淨法唯識實性。四
T31n1585_p0046c23║安立真如。謂苦實性。五邪行真如。謂集實
T31n1585_p0046c24║性。六清淨真如。謂滅實性。七正行真如。謂道
T31n1585_p0046c25║實性。此七實性圓成實攝。根本後得二智境
T31n1585_p0046c26║故。隨相攝者流轉苦集三前二性攝。妄執
T31n1585_p0046c27║雜染故。餘四皆是圓成實攝。三性六法相攝
T31n1585_p0046c28║云何。彼六法中皆具三性。色受想行識及無
T31n1585_p0046c29║為皆有妄執緣生理故。三性五事相攝云
T31n1585_p0047a01║何。諸聖教說相攝不定。謂或有處說依他
T31n1585_p0047a02║起攝彼相名分別正智圓成實性攝彼真如
T31n1585_p0047a03║遍計所執不攝五事。彼說有漏心心所法變
T31n1585_p0047a04║似所詮說名為相。似能詮現施設為名。能
T31n1585_p0047a05║變心等立為分別。無漏心等離戲論故但
T31n1585_p0047a06║總名正智不說能所詮。四從緣生皆依他
T31n1585_p0047a07║攝。或復有處說依他起攝相分別遍計所執
T31n1585_p0047a08║唯攝彼名正智真如圓成實攝。彼說有漏心
T31n1585_p0047a09║及心所相分名相餘名分別。遍計所執都無
T31n1585_p0047a10║體故為顯非有假說為名。二無倒故圓成
T31n1585_p0047a11║實攝。或有處說依他起性唯攝分別遍計所
T31n1585_p0047a12║執攝彼相名。正智真如圓成實攝。彼說有
T31n1585_p0047a13║漏心及心所相見分等總名分別虛妄分別
T31n1585_p0047a14║為自性故遍計所執能詮所詮隨情立為
T31n1585_p0047a15║名相二事。復有處說名屬依他起性義屬
T31n1585_p0047a16║遍計所執。彼說有漏心心所法相見分等
T31n1585_p0047a17║由名勢力成所遍計故說為名。遍計所執
T31n1585_p0047a18║隨名橫計體實非有假立義名。諸聖教中所
T31n1585_p0047a19║說五事文雖有異而義無違。然初所說不
T31n1585_p0047a20║相雜亂。如瑜伽論廣說應知。又聖教中說
T31n1585_p0047a21║有五相此與三性相攝云何。所詮能詮各
T31n1585_p0047a22║具三性。謂妄所計屬初性攝。相名分別隨
T31n1585_p0047a23║其所應所詮能詮屬依他起。真如正智隨其
T31n1585_p0047a24║所應所詮能詮屬圓成實。後得變似能詮相
T31n1585_p0047a25║故。二相屬相唯初性攝妄執義名定相屬故。
T31n1585_p0047a26║彼執著相唯依他起虛妄分別為自性故。
T31n1585_p0047a27║不執著相唯圓成實無漏智等為自性故。又
T31n1585_p0047a28║聖教中說四真實。與此三性相攝云何。世
T31n1585_p0047a29║間道理所成真實依他起攝三事攝故。二障
T31n1585_p0047b01║淨智所行真實圓成實攝二事攝故。辯中邊
T31n1585_p0047b02║論說初真實唯初性攝共所執故。第二真實
T31n1585_p0047b03║通屬三性。理通執無執雜染清淨故。後二
T31n1585_p0047b04║真實唯屬第三。三性四諦相攝云何。四中一
T31n1585_p0047b05║一皆具三性。且苦諦中無常等四各有三性。
T31n1585_p0047b06║無常三者。一無性無常。性常無故。二起盡無
T31n1585_p0047b07║常。有生滅故。三垢淨無常。位轉變故。苦有
T31n1585_p0047b08║三者。一所取苦。我法二執所依取故。二事相
T31n1585_p0047b09║苦。三苦相故。三和合苦。苦相合故。空有三
T31n1585_p0047b10║者。一無性。空性非有故。二異性空。與妄所
T31n1585_p0047b11║執自性異故。三自性空。二空所顯為自性
T31n1585_p0047b12║故。無我三者。一無相無我。我相無故。二異相
T31n1585_p0047b13║無我。與妄所執我相異故。三自相無我。無
T31n1585_p0047b14║我所顯為自相故。集諦三者。一習氣集。謂
T31n1585_p0047b15║遍計所執自性執習氣。執彼習氣假立彼名。
T31n1585_p0047b16║二等起集。謂業煩惱三未離繫集。謂未離障
T31n1585_p0047b17║真如。滅諦三者。一自性滅。自性不生故。二
T31n1585_p0047b18║二取滅。謂擇滅二取不生故。三本性滅。謂真
T31n1585_p0047b19║如故。道諦三者。一遍知道。能知遍計所執
T31n1585_p0047b20║故。二永斷道。能斷依他起故。三作證道。能
T31n1585_p0047b21║證圓成實故。然遍知道亦通後二。七三三
T31n1585_p0047b22║性如次配釋。今於此中所配三性或假或實
T31n1585_p0047b23║如理應知。三解脫門所行境界與此三性
T31n1585_p0047b24║相攝云何。理實皆通隨相各一。空無願相如
T31n1585_p0047b25║次應知。緣此復生三無生忍。一本性無生
T31n1585_p0047b26║忍。二自然無生忍。三惑苦無生忍。如次此
T31n1585_p0047b27║三是彼境故。此三云何攝彼二諦。應知世俗
T31n1585_p0047b28║具此三種勝義唯是圓成實性。世俗有三。
T31n1585_p0047b29║一假世俗。二行世俗。三顯了世俗。如次應
T31n1585_p0047c01║知即此三性。勝義有三。一義勝義。謂真如
T31n1585_p0047c02║勝之義故。二得勝義。謂涅槃勝即義故。三行
T31n1585_p0047c03║勝義。謂聖道勝為義故。無變無倒隨其所
T31n1585_p0047c04║應故皆攝在圓成實性。如是三性何智所行
T31n1585_p0047c05║遍計所執都非智所行。以無自體非所
T31n1585_p0047c06║緣緣故。愚夫執有聖者達無亦得說為凡
T31n1585_p0047c07║聖智境。依他起性二智所行圓成實性唯聖
T31n1585_p0047c08║智境。此三性中幾假幾實。遍計所執妄安立
T31n1585_p0047c09║故可說為假。無體相故非假非實。依他
T31n1585_p0047c10║起性有實有假。聚集相續分位性故說為
T31n1585_p0047c11║假有。心心所色從緣生故說為實有。若無
T31n1585_p0047c12║實法假法亦無。假依實因而施設故。圓成
T31n1585_p0047c13║實性唯是實有。不依他緣而施設故。此三
T31n1585_p0047c14║為異為不異耶。應說俱非無別體故妄執
T31n1585_p0047c15║緣起真義別故。如是三性義類無邊。恐厭
T31n1585_p0047c16║繁文略示綱要。
T31n1585_p0047c17║成唯識論卷第八