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分別縁起初勝法門經 (No. 0717_ 玄奘譯 ) in Vol. 16

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T0717_.16.0837b18:
T0717_.16.0837b19:
T0717_.16.0837b20:   No.717[No.716]
T0717_.16.0837b21:
T0717_.16.0837b22: 分別縁起初勝法門經卷上
T0717_.16.0837b23:   大唐三藏法師玄奘奉  詔譯
T0717_.16.0837b24: 如是我聞。一時薄伽梵。在室羅筏住誓多林
T0717_.16.0837b25: 給孤獨園。時有衆多大苾芻衆。在安適堂同
T0717_.16.0837b26: 集會坐。作如是類往復談論。言諸大徳。世
T0717_.16.0837b27: 尊曾以無量異門。説十二分甚深縁起。於彼
T0717_.16.0837b28: 最初宣説無明。以爲縁性。何因縁故。一切
T0717_.16.0837b29: 煩惱諸行縁中。唯説無明以爲縁性。於此無
T0717_.16.0837c01: 明見何殊勝。由是因縁便興諍論。于時世尊。
T0717_.16.0837c02: 遊於天住。以超過人清淨天耳。聞如是事。於
T0717_.16.0837c03: 日晩時從宴坐起。詣安適堂在大衆前。敷如
T0717_.16.0837c04: 常座結加趺坐。以清美音告諸大衆。汝等
T0717_.16.0837c05: 何故集此堂中。而興諍論。汝等今者。爲何
T0717_.16.0837c06: 所論於此集會。時諸大衆白言。世尊。我等
T0717_.16.0837c07: 集此。作如是類往復談論。言諸大徳。世尊
T0717_.16.0837c08: 曾以無量異門。説十二分甚深縁起。於彼最
T0717_.16.0837c09: 初。宣説無明以爲縁性。何因縁故。一切煩
T0717_.16.0837c10: 惱諸行縁中。唯説無明以爲縁性。於此無明
T0717_.16.0837c11: 見何殊勝。世尊。我等由是因縁便興諍論。我
T0717_.16.0837c12: 等今者爲論是事於此集會。作是語已
T0717_.16.0837c13: 爾時世尊告彼大衆。我有如是分別縁起初
T0717_.16.0837c14: 勝法門。汝應諦聽極善作意。當爲汝説。云
T0717_.16.0837c15: 何名爲分別縁起初勝法門謂十一種殊勝事
T0717_.16.0837c16: 故。於縁起初。宣説無明以爲縁性。何等十
T0717_.16.0837c17: 一。謂所縁殊勝。行相殊勝。因縁殊勝。等起
T0717_.16.0837c18: 殊勝。轉異殊勝。邪行殊勝。相状殊勝。作業
T0717_.16.0837c19: 殊勝。障礙殊勝。隨縛殊勝。對治殊勝
T0717_.16.0837c20: 爾時衆中有一苾芻。從座而起偏袒右肩。合
T0717_.16.0837c21: 掌禮佛。白言世尊。云何無明所縁殊勝。世
T0717_.16.0837c22: 尊告曰。無明所縁。即是一切若因若果。有
T0717_.16.0837c23: 衆過患諸雜染品。及以一切若因若果。有衆
T0717_.16.0837c24: 功徳諸清淨品。是名無明所縁殊勝
T0717_.16.0837c25: 復言世尊。云何無明行相殊勝。世尊告曰。如
T0717_.16.0837c26: 是無明隱覆眞實顯現虚妄。以爲行相。是名
T0717_.16.0837c27: 無明行相殊勝
T0717_.16.0837c28: 復言世尊。云何無明因縁殊勝。世尊告曰。
T0717_.16.0837c29: 如是無明。普於一切煩惱雜染諸業雜染諸
T0717_.16.0838a01: 生雜染。能作因縁根本依處。云何一切煩惱
T0717_.16.0838a02: 雜染。謂略有三煩惱品類。普攝一切煩惱雜
T0717_.16.0838a03: 染。謂無知煩惱。猶預煩惱。顛倒煩惱。云
T0717_.16.0838a04: 何一切諸業雜染。謂略有三自相差別身語
T0717_.16.0838a05: 意業及三障礙對治差別。謂福非福及不動
T0717_.16.0838a06: 業。普攝一切諸業雜染。云何一切諸生雜染。
T0717_.16.0838a07: 謂略有三依止三受。謂樂及苦不苦不樂。所
T0717_.16.0838a08: 起三苦。壞苦苦苦及以行苦。普攝一切諸生
T0717_.16.0838a09: 雜染。云何無明普於一切煩惱雜染諸業雜
T0717_.16.0838a10: 染諸生雜染。能作因縁根本依處。謂於諸諦
T0717_.16.0838a11: 有二種愚。能令一切煩惱雜染。未生而生生
T0717_.16.0838a12: 已増廣。及令一切諸業雜染。未生而生生已
T0717_.16.0838a13: 積集。亦令一切諸生雜染。未生而生生已不
T0717_.16.0838a14: 轉。是故我説如是無明。普於一切煩惱雜染
T0717_.16.0838a15: 諸業雜染諸生雜染。能作因縁根本依處。是
T0717_.16.0838a16: 名無明因縁殊勝
T0717_.16.0838a17: 復言世尊。云何無明等起殊勝。世尊告曰。謂
T0717_.16.0838a18: 此無明。或愚當來苦諦所攝後有自體。或愚
T0717_.16.0838a19: 現法苦諦所攝已得自體。如是愚者。或有能
T0717_.16.0838a20: 引所引縁起。或有能生所生縁起。此二縁起。
T0717_.16.0838a21: 即以愚於當來現法。自體無明作等起縁。復
T0717_.16.0838a22: 言世尊。云何能引所引縁起。世尊告曰。第一
T0717_.16.0838a23: 無明縁行。行縁識。識縁名色。名色縁六處。六
T0717_.16.0838a24: 處縁觸。觸縁受。是名能引所引縁起
T0717_.16.0838a25: 復言世尊。云何能生所生縁起。世尊告曰。第
T0717_.16.0838a26: 二無明縁受。受縁愛。愛縁取。取縁有。有縁
T0717_.16.0838a27: 生。生縁老死。是明能生所生縁起
T0717_.16.0838a28: 復言世尊。云何名爲第一無明與其能引所
T0717_.16.0838a29: 引縁起作等起縁。世尊告曰。謂有一類。愚於
T0717_.16.0838b01: 當來後有自體。即便發起後有希求。由愚
T0717_.16.0838b02: 所生後有希求。便於後有見勝功徳。若於現
T0717_.16.0838b03: 法。執著可愛不可愛境。邪分別故。造非福
T0717_.16.0838b04: 行。彼於資具生貪著故。或於怨憎生瞋恚故。
T0717_.16.0838b05: 及彼相應不能決了。功徳過患放逸愚故。造
T0717_.16.0838b06: 斯惡行。即於後世所有過失。不能思惟。不
T0717_.16.0838b07: 能解了。行相無明。能作如是非福行縁。若
T0717_.16.0838b08: 於後有見勝功徳。或見出離便造福行或不
T0717_.16.0838b09: 動行。彼依教法或依誨法。發起思擇及修
T0717_.16.0838b10: 習故。能造斯行。應知如是思擇修習。雖在
T0717_.16.0838b11: 善心。然不如理作意思惟。故是後有愚癡所
T0717_.16.0838b12: 引。謂於後有見勝功徳。癡覆藏故。及見出
T0717_.16.0838b13: 離。癡覆藏故。如是非福福不動行。障礙對
T0717_.16.0838b14: 治。與六識身倶生倶滅。能於現在已得生滅。
T0717_.16.0838b15: 異熟識中安置諸行。三種習氣由此方便。攝
T0717_.16.0838b16: 受後有新生種子。攝受後有新種子故。於當
T0717_.16.0838b17: 生中所起後有。所攝名色。六處觸受次第而
T0717_.16.0838b18: 生。此名色等。於現已得異熟識中。但起因
T0717_.16.0838b19: 性未有果性。是故但名所引縁起。如是名爲
T0717_.16.0838b20: 第一無明與其能引所引縁起作等起縁
T0717_.16.0838b21: 復言世尊。云何名爲第二無明與其能生所
T0717_.16.0838b22: 生縁起作等起縁。世尊告曰。謂有一類。愚
T0717_.16.0838b23: 於現在已得自體。於六觸處。爲縁生受。便
T0717_.16.0838b24: 起味著。由味著故。希求當來。如是類受由
T0717_.16.0838b25: 希求故。於追求時便起於取。樂受所起愛爲
T0717_.16.0838b26: 縁故。發生欲取。言欲取者。謂於諸欲妄分
T0717_.16.0838b27: 別貪。此爲上首。此爲前行。便有欲界一切
T0717_.16.0838b28: 煩惱。若復以其苦受爲縁。生無有愛。厭離
T0717_.16.0838b29: 倶行非理所引。厭離相應。依止此愛。不正
T0717_.16.0838c01: 方便。求無有時即便發起出離惡見定期惡
T0717_.16.0838c02: 見。及此二種所依惡見 由此義故。名愛縁
T0717_.16.0838c03: 取。若即以此取爲所依。不離欲貪而命終者。
T0717_.16.0838c04: 由此諸見及與欲界一切煩惱。名有欲界愛
T0717_.16.0838c05: 爲縁取。若離欲貪。或離色貪。彼色界愛或
T0717_.16.0838c06: 無色愛。便得生處。彼於色界或無色界。煩
T0717_.16.0838c07: 惱轉時。發起色界無色界取。由此諸色無色
T0717_.16.0838c08: 煩惱及彼諸見。名有色界愛爲縁取。及無色
T0717_.16.0838c09: 界愛爲縁取。彼由如是愛爲縁取。先得種種
T0717_.16.0838c10: 行所熏習異熟果識。名爲有取。彼由如是取
T0717_.16.0838c11: 所攝受。先所積集行等種子。若彼彼處諸愛
T0717_.16.0838c12: 未斷。即彼彼處功能現前。能生後有。由彼
T0717_.16.0838c13: 行等能有當生。能令生有將入現在。故説名
T0717_.16.0838c14: 有。由彼取力行等成有以是爲縁。從此命終。
T0717_.16.0838c15: 先所引發漸次生起。由此義故。名有縁生。生
T0717_.16.0838c16: 既生已。先起時分變異名老。於最後邊命盡
T0717_.16.0838c17: 名死。由是故名生縁老死。如是名爲第二無
T0717_.16.0838c18: 明與其能生所生縁起爲等起縁。復言世尊。
T0717_.16.0838c19: 何縁不説愛取二種能生縁起與行爲縁
T0717_.16.0838c20: 世尊告曰愛取二種自界所行有分齊故。所
T0717_.16.0838c21: 以者何。欲界愛取。與彼色界或無色界諸不
T0717_.16.0838c22: 動行。爲等起縁不應道理。非境界故。如説
T0717_.16.0838c23: 欲界愛取二種。於不動行如是色界愛取二
T0717_.16.0838c24: 種。於無色界諸不動行。若無色界愛取二種
T0717_.16.0838c25: 於欲界行或色界行。及以色界愛取二種於
T0717_.16.0838c26: 欲界行當知亦爾
T0717_.16.0838c27: 復言世尊。何縁欲界愛取二種。不與非福福
T0717_.16.0838c28: 行爲縁。世尊告曰。諸有現前愛非愛境増上
T0717_.16.0838c29: 力故。發生欲愛起不善根造非福行。一切皆
T0717_.16.0839a01: 由於因於果。非福行中不知過患。彼由意樂
T0717_.16.0839a02: 有過失故。或由加行有過失故。起非福行。如
T0717_.16.0839a03: 是意樂加行過失。唯用無明以爲勝縁。非境
T0717_.16.0839a04: 界愛及不善根。若由欲愛造諸福行。彼信爲
T0717_.16.0839a05: 依乃造斯行。於死於生起定信故。此愛及取。
T0717_.16.0839a06: 由信攝伏我施設爲有覆無記。若法欲界有
T0717_.16.0839a07: 覆無記。於發諸行無勝功能。以於因果及福
T0717_.16.0839a08: 行中不知出離。求可愛生造斯福行故。此福
T0717_.16.0839a09: 行亦唯無明以爲勝縁。復言世尊。何縁色界
T0717_.16.0839a10: 愛取二種不作色界不動行縁。世尊告曰。諸
T0717_.16.0839a11: 有未離欲界貪者。色界愛等未得生處若無
T0717_.16.0839a12: 生處則無堪能故非色界不動行縁。如説色
T0717_.16.0839a13: 界愛取二種。於其色界諸不動行。如是無色
T0717_.16.0839a14: 愛取二種。於無色界諸不動行。應知亦爾。彼
T0717_.16.0839a15: 於色界或無色界。有過患身。起有功徳作意
T0717_.16.0839a16: 想見。或依教法或依誨法。發起如是非理作
T0717_.16.0839a17: 意能爲彼界不動行縁。如是所起非理作意
T0717_.16.0839a18: 無明所引。如是無明由此所起非理作意及
T0717_.16.0839a19: 果爲伴。能爲彼界不動行縁。是故應知彼不
T0717_.16.0839a20: 動行亦唯無明以爲勝縁。復有一類依無有
T0717_.16.0839a21: 愛。造諸福行或不動行。彼由如是無有愛故。
T0717_.16.0839a22: 既於諸有見多過患。豈更悕求當來諸有。然
T0717_.16.0839a23: 於無有不如實知。由無知故。不得諸有眞對
T0717_.16.0839a24: 治道。又無知故。於非對治起對治想。造諸
T0717_.16.0839a25: 福行或不動行。由是道理。如是諸行應知唯
T0717_.16.0839a26: 用無明爲縁。非愛及取爲諸行縁
T0717_.16.0839a27: 復言世尊諸所有行。與六識身相應倶有。同
T0717_.16.0839a28: 生同滅。何縁故説行是識縁。世尊告曰。以
T0717_.16.0839a29: 六識身與福非福及不動行相應倶有。同生
T0717_.16.0839b01: 同滅。異熟識中安置諸行。熏習種子引發餘
T0717_.16.0839b02: 生新異熟識。由此道理。是故宣説行是識縁。
T0717_.16.0839b03: 復言世尊。何縁名色六處觸受諸分種子。異
T0717_.16.0839b04: 熟識中同時引發。而復説有先後次第。世尊
T0717_.16.0839b05: 告曰。彼於當來。先後次第而生起故。如是而
T0717_.16.0839b06: 説。復言世尊。何縁名色六處觸受。説爲當
T0717_.16.0839b07: 來生身之相。世尊告曰。由彼是因受用依止。
T0717_.16.0839b08: 及是其因受用體故
T0717_.16.0839b09: 復言世尊。若唯名生都無其色。斯有何過。世
T0717_.16.0839b10: 尊告曰。若一生中唯有其名不依色住。相續
T0717_.16.0839b11: 生起不應道理
T0717_.16.0839b12: 復言世尊。若唯色生都無其名。斯有何過。世
T0717_.16.0839b13: 尊告曰。若唯有色無名執受即應散壞不得
T0717_.16.0839b14: 増長
T0717_.16.0839b15: 復言世尊。若但説言識縁六處。斯有何過。世
T0717_.16.0839b16: 尊告曰。初受生時六處未滿。唯有身根及意
T0717_.16.0839b17: 根轉。應不可得由此兩根爲體。名色最初有
T0717_.16.0839b18: 故。次第増長。與後圓滿六處爲縁故。説名
T0717_.16.0839b19: 色是六處縁
T0717_.16.0839b20: 復言世尊。若六處滿生身究竟。何縁復説觸
T0717_.16.0839b21: 受二種。世尊告曰。若於生身六處已滿。雖是
T0717_.16.0839b22: 受用所依究竟。而未得名受用究竟。由因及
T0717_.16.0839b23: 受。方得説名受用究竟。是故應知。要須受
T0717_.16.0839b24: 用所依究竟。及與受用因體究竟。方得説名
T0717_.16.0839b25: 生身究竟
T0717_.16.0839b26: 復言世尊。如説無明爲縁生愛。又復説言受
T0717_.16.0839b27: 是愛縁。若唯無明是其愛縁不縁於受。斯有
T0717_.16.0839b28: 何過。世尊告曰。愛有三種。應於一時三種
T0717_.16.0839b29: 倶起。由愛觀待受爲縁故。非一時起。由此
T0717_.16.0839c01: 道理。非唯無明與愛爲縁
T0717_.16.0839c02: 復言世尊。若爾此愛唯受爲縁。斯有何過。世
T0717_.16.0839c03: 尊告曰。應一切受皆是愛縁。然復有受非是
T0717_.16.0839c04: 愛縁。彼能爲縁斷滅諸愛。是故非唯受爲愛
T0717_.16.0839c05:
T0717_.16.0839c06: 復言世尊。若唯説愛與有作縁。不縁於取。斯
T0717_.16.0839c07: 有何過。世尊告曰。悕求名愛。於嶮惡趣無
T0717_.16.0839c08: 有悕求。然由所作非福行故。雖求善趣相違
T0717_.16.0839c09: 果生。彼果生時豈縁於愛。唯應用彼取爲其
T0717_.16.0839c10: 縁。又如所説無有愛者。悕求無有。求無有
T0717_.16.0839c11: 時。由造福行不動行故。相違果生。此果生
T0717_.16.0839c12: 時豈縁於愛。唯應説彼取爲其縁。由此道理。
T0717_.16.0839c13: 非唯用愛與有爲縁
T0717_.16.0839c14: 復言世尊。若取縁有。有縁生者。何縁不説
T0717_.16.0839c15: 取之與有以爲集諦。世尊告曰。愛能造作四
T0717_.16.0839c16: 種業故。一者此愛於其自體境界受中。能作
T0717_.16.0839c17: 貪味繋縛業故。二者此愛能作發起諸取業
T0717_.16.0839c18: 故。三者此愛能作令先所引行等成有業故。
T0717_.16.0839c19: 四者此愛能作死後續生業故。由是因縁。唯
T0717_.16.0839c20: 説此愛以爲集諦
T0717_.16.0839c21: 復言世尊。若生老死。名色六處觸受爲相。於
T0717_.16.0839c22: 此生身何縁顯示生老死名。世尊告曰。爲顯
T0717_.16.0839c23: 如是生身之相。有三種苦成苦性故
T0717_.16.0839c24: 復言世尊。生顯何苦。世尊告曰。生顯行苦。
T0717_.16.0839c25: 復言世尊。老顯何苦。世尊告曰。老顯壞苦。
T0717_.16.0839c26: 復言世尊。死顯何苦。世尊告曰。死顯苦苦。
T0717_.16.0839c27: 復言世尊。如是四種生身之相。由生老死有
T0717_.16.0839c28: 何差別。世尊告曰。即此四種生身之相。若
T0717_.16.0839c29: 次第生。若屬彼生。若如是生。應知是名生
T0717_.16.0840a01: 身生相。復言世尊。云何次第生身生相。世
T0717_.16.0840a02: 尊告曰。於其最初有下種生。從此無間有漸
T0717_.16.0840a03: 増生。從此無間有出胎生。從此無間有漸
T0717_.16.0840a04: 生。既成長已。受用言説能得等生。如是品
T0717_.16.0840a05: 類名次第生。復言世尊。此屬誰生。世尊告
T0717_.16.0840a06: 曰。蘊界處生都無有我。所以者何。以諸蘊
T0717_.16.0840a07: 等漸増長故。其性無常。即無常法有此生相。
T0717_.16.0840a08: 復言世尊。云何而生。世尊告曰。由命根力
T0717_.16.0840a09: 有暫時住。分限法故。其性無常。即無常法
T0717_.16.0840a10: 如是而生。即此四種生身之相。時分變異。應
T0717_.16.0840a11: 知能作五種衰損。説名爲老。復言世尊。云
T0717_.16.0840a12: 何名爲五種衰損。世尊告曰。一者鬚髮衰損。
T0717_.16.0840a13: 以彼鬚髮色衰壞故。二者身相衰損。形色
T0717_.16.0840a14: 膚力皆衰損故。三者作業衰損。發言氣上喘
T0717_.16.0840a15: 息逾急。身戰掉故。住便僂曲。以其腰脊皆
T0717_.16.0840a16: 無力故。坐即低屈身羸弱故。行必按杖。身
T0717_.16.0840a17: 虚劣故。凡所思惟智識愚鈍。念惛亂故。四
T0717_.16.0840a18: 者受用衰損。於現資具。受用劣故。於戲樂
T0717_.16.0840a19: 具。一切不能現受用故。於諸色根所行境界。
T0717_.16.0840a20: 不能速疾明利而行。或不行故。五者命根衰
T0717_.16.0840a21: 損。壽量將盡。隣近死故。遇少死縁。不堪忍
T0717_.16.0840a22: 故。即於此四生身相中。復有六種死差別相。
T0717_.16.0840a23: 一者究竟死。二者不究竟死。三者自相死。四
T0717_.16.0840a24: 者不究竟死分差別相。五者究竟死分差別
T0717_.16.0840a25: 相。六者時非時死。應知此中自相死者。謂
T0717_.16.0840a26: 識離身。色相滅沒差別之相。如是名爲生
T0717_.16.0840a27: 身相中名色等相由生老死而有差別。復言
T0717_.16.0840a28: 世尊。於縁起中説三種愛。一切皆是生身之
T0717_.16.0840a29: 縁。何縁處處多分唯説欲界生身。世尊告曰。
T0717_.16.0840b01: 欲界生身相最麁故。易顯了故。非永解脱退
T0717_.16.0840b02: 還道故。復言世尊。如先所説諸引縁起。諸
T0717_.16.0840b03: 生縁起有十二分。於諸分中。幾是能引。幾
T0717_.16.0840b04: 是所引。幾是能生。幾是所生。世尊告曰。應
T0717_.16.0840b05: 知於此十二分中。無明與行及識一分。名爲
T0717_.16.0840b06: 能引。復有一分識及名色六處觸受。名爲所
T0717_.16.0840b07: 引。復有一分受愛取有。名爲能生。生及老
T0717_.16.0840b08: 死名爲所生。應知一分名色六處及與觸受。
T0717_.16.0840b09: 亦名所生。復言世尊。如是諸分。若引若生。
T0717_.16.0840b10: 爲一時起。爲次第起。世尊告曰。一時而起。
T0717_.16.0840b11: 次第宣説。復言世尊。如是諸分。若一時起。
T0717_.16.0840b12: 何因縁故。先説其引後説其生。世尊告曰。要
T0717_.16.0840b13: 由有引後有方生。非無引故
T0717_.16.0840b14: 復言世尊。無明亦縁非理作意。何故唯説無
T0717_.16.0840b15: 明爲縁。世尊告曰。無明亦引非理作意。與
T0717_.16.0840b16: 行爲縁。又從無明所生觸受爲縁生愛。是故
T0717_.16.0840b17: 偏説
T0717_.16.0840b18: 復言世尊。略由幾相應知縁起世尊告曰。略
T0717_.16.0840b19: 由三相應知縁起。一者由無動作知縁起相。
T0717_.16.0840b20: 二者由性無常知縁起相。三者由有堪能知
T0717_.16.0840b21: 縁起相
T0717_.16.0840b22: 分別縁起初勝法門經卷上
T0717_.16.0840b23:
T0717_.16.0840b24:
T0717_.16.0840b25:
T0717_.16.0840b26: 分別縁起初勝法門經卷下
T0717_.16.0840b27:   大唐三藏法師玄奘奉  詔譯
T0717_.16.0840b28: 次世尊。如餘處説。縁有四種。所謂因縁。
T0717_.16.0840b29: 等無間縁。及所縁縁。并増上縁。世尊。今者
T0717_.16.0840c01: 依何縁説無明縁行。依何縁説次第乃至生
T0717_.16.0840c02: 縁老死。世尊告曰。我依諸行總相宣説。有
T0717_.16.0840c03: 四種縁。今此義中。我惟依一増上縁説無
T0717_.16.0840c04: 明縁行。次第乃至生縁老死。此増上縁復有
T0717_.16.0840c05: 二種。一遠二近。復言世尊。此増上縁云何
T0717_.16.0840c06: 爲遠。云何爲近。世尊告曰。非理作意若未
T0717_.16.0840c07: 生時。無明隨眠能爲諸行遠増上縁。生已便
T0717_.16.0840c08: 作近増上縁非理作意所引諸行。與六識身
T0717_.16.0840c09: 相應倶有同生同滅。若未生時。彼能爲識遠
T0717_.16.0840c10: 増上縁。彼若生已。便能爲識近増上縁。未
T0717_.16.0840c11: 死沒時。識爲名色遠増上縁。既死沒已。識爲
T0717_.16.0840c12: 名色近増上縁。如以其識望彼名色。如是以
T0717_.16.0840c13: 其所引名色。望彼所生名色亦爾。如以名色
T0717_.16.0840c14: 望彼名色。如是六處望彼六處。觸望於觸。受
T0717_.16.0840c15: 望於受亦復如是。如以無明望彼諸行。無明
T0717_.16.0840c16: 望愛。愛望於取。取望於有。亦復如是。如以
T0717_.16.0840c17: 其識望彼名色。以名色等望名色等。如是以
T0717_.16.0840c18: 有望生亦爾。若在胎藏。嬰孩童子少年時。
T0717_.16.0840c19: 生能爲老死遠増上縁。諸根成熟命將盡時。
T0717_.16.0840c20: 應知能作近増上縁。復言世尊。如彼有因有
T0717_.16.0840c21: 縁有由。法門經説愛是業因。有何密意。世尊
T0717_.16.0840c22: 告曰。有所攝業用愛爲因。是爲此中所説密
T0717_.16.0840c23:
T0717_.16.0840c24: 復言世尊。此因縁由三種別義。云何應知。世
T0717_.16.0840c25: 尊告曰。諸能引發後生種子。是其因義。若
T0717_.16.0840c26: 興此生作依作持令得生起。是其縁義。既命
T0717_.16.0840c27: 終已。導引近生令得生起。是其由義。如是應
T0717_.16.0840c28: 知三義差別
T0717_.16.0840c29: 復言世尊。言縁起者。是何句義。世尊告曰。
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