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我執.
我执(梵語:आत्म ग्राह ātma-grāha),佛教术语,又名人执,即妄执人有一实在的我(補特伽羅)。
我執按三界境界相可分為:
- 執取見聞嗅嚐觸知等自性,於欲界所觸之境界,以如是知覺性為不壞之我。
- 執取見聞觸知等自性,於色界所觸之境界,以如是知覺性為不壞之我。
- 執取了知定境之自性,於無色界所住之定境相或執取恆審思量心為常住不壞之我。
“我執”在大乘佛教中,为二执之一,对应的为“法执”。
我執在《成唯识论》中,分为俱生我执与分别我执[1]。
三科的分类法,要求佛教僧众从这三方面来观察世界,旨在斷除我执[2]。
俱生我执是指出生即有。
俱生我执来自深层意识,很难切断。
分别我执是指後天薰習而得。
分别我执只在表层意识中有,即因为后天外界的影响而形成的我执,因为不是与生俱来的,故较容易斩断。
- ^ 《成唯识论》(一卷):然诸我执,略有二种。一者、俱生,二者、分别。俱生我执,无始时来,虚妄熏习内因力故;恒与身俱。不待邪教及邪分别,任运而转;故名俱生。此复二种。一、常相续。在第七识,缘第八识,起自心相,执为实我。二、有间断。在第六识,缘识所变五取蕴相,或总或别,起自心相,执为实我。此二我执,细故难断。后修道中,数数修习胜法空观,方能除灭。分别我执,亦由现在外缘力故;非与身俱。要待邪教及邪分别,然后方起。故名分别。唯在第六意识中有。此有二种。一、缘邪教所说蕴处界相,起自心相,分别计度,执为实我。二、缘邪教所说自性等相,起自心相,分别计度,执为实我。此二我执,粗故易断。初见道时,观一切法法空真如,卽能除灭。
- ^ 《俱舍论》(卷一):“依愚之差别,为愚于心所者细别心所而说五蕴,为愚于色法者细别色法而说十二处,为愚于色、心二法者细别色、心二法而说十八界;依根之利钝,为利根者说五蕴,为中根者说十二处,为钝根者说十八界;依乐欲之不同,为欲略者说五蕴,为欲中者说十二处,为欲广者说十八界。即由三科观察人及世界,依愚夫迷悟之不同情况,破我执之谬,立无我之理。”
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