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T1561_.29.0327a01:     餘三實唯法刹那唯後三
T1561_.29.0327a02: 内五即是眼之五界。十八界中幾是見幾非
T1561_.29.0327a03: 見。頌曰
T1561_.29.0327a04:     眼法界一分八種説名見
T1561_.29.0327a05:     五識倶生惠非見不度故
T1561_.29.0327a06:     眼見色同分非彼能依識
T1561_.29.0327a07:     傳説不能觀被障諸色故
T1561_.29.0327a08: 論曰。眼全是見故。法界一分八種是見。餘皆
T1561_.29.0327a09: 非見。論今當略辯。此決定相。頌曰
T1561_.29.0327a10:     眼不下於身色識非上眼
T1561_.29.0327a11:     色於識一切二於身亦然
T1561_.29.0327a12:     如眼耳亦然次三皆自地
T1561_.29.0327a13:     身識自下地意不定應知
T1561_.29.0327a14: 論又經中説二十二根。謂眼根･耳根･鼻根･
T1561_.29.0327a15: 舌根･身根･意根･女根･男根･命根･樂根･苦根･
T1561_.29.0327a16: 喜根･憂根･捨根･信根･勤根･念根･定根･惠根･
T1561_.29.0327a17: 未知當知根･已知根･具知根
T1561_.29.0327a18: 釋曰。此是何經所説。謂有梵志名曰生測。來
T1561_.29.0327a19: 詣佛所。歡喜問訊。在一面坐。而白佛言。施設
T1561_.29.0327a20: 幾根攝諸根盡。佛言。我説二十二根攝諸根
T1561_.29.0327a21: 盡。若有遮此更説餘根。當知彼説有言無義
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T1561_.29.0327a25: 阿毘達磨倶舍論實義疏卷第五
T1561_.29.0327a26: 　尊者安惠造　

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分別根品第二之一

論卷
第三

T1561_.29.0327a28: 頌曰
T1561_.29.0327a29:     傳説五於四四根於二種
T1561_.29.0327b01:     五八染淨中各別爲増上
T1561_.29.0327b02: 論曰。眼等五根至聞聲別故。頌云
T1561_.29.0327b03:     譬如明眼人能避現險難
T1561_.29.0327b04:     世有聰明者能離當苦惠
T1561_.29.0327b05:     多聞能知法多聞能離罪
T1561_.29.0327b06:     多聞捨無義多聞得涅槃
T1561_.29.0327b07: 頌曰
T1561_.29.0327b08:     身由食住命託食存食已令心
T1561_.29.0327b09:     適悦安泰
T1561_.29.0327b10: 若男入胎於母生愛於父生恚。若女入胎於
T1561_.29.0327b11: 父生愛於母生恚。由如故知能續後有。皆是
T1561_.29.0327b12: 染心。是以意根於續後有
T1561_.29.0327b13: 經云。父母精血入胎者。識所攝持方能成就
T1561_.29.0327b14: 羯剌藍也
T1561_.29.0327b15: 釋曰。此顯身語隨心轉義。如契經言。心能導
T1561_.29.0327b16: 世間。心能遍攝受。如是心一法。皆自在隨行。
T1561_.29.0327b17: 頌曰
T1561_.29.0327b18:     了自境増上惣立於六根
T1561_.29.0327b19:     從身立二根女男情増上
T1561_.29.0327b20:     於同住雜住清淨増上
T1561_.29.0327b21:     應知命五受信等立爲根
T1561_.29.0327b22:     未當知已知具知根亦爾
T1561_.29.0327b23:     於得後後道涅槃等増上
T1561_.29.0327b24: 論頌云
T1561_.29.0327b25:     身不悦名苦即此悦名樂
T1561_.29.0327b26:     及三定心悦餘處此名喜
T1561_.29.0327b27:     心不悦名憂中捨二無別
T1561_.29.0327b28:     見修無學道依九立三根
T1561_.29.0327b29: 頌曰
T1561_.29.0327c01:     唯無漏後三有色命憂苦
T1561_.29.0327c02:     常知唯有漏通二餘九根
T1561_.29.0327c03: 言最後三根定是無漏。除此三根之外不通
T1561_.29.0327c04: 無漏。契經言。爾時世尊成正覺已作是思惟。
T1561_.29.0327c05: 我所證法甚深微妙。難見難解。不可思議。非
T1561_.29.0327c06: 尋思境。是智者所知。非凡愚所及。斯諸衆生
T1561_.29.0327c07: 久習邪教。愛著諸有。諸見所惑亂故不能解
T1561_.29.0327c08: 了。以不了故能不信受。及生嬈惱。我所言説
T1561_.29.0327c09: 無所利益。唐沒劬勞。不如寂法受解脱樂。作
T1561_.29.0327c10: 是念已默然而住。爾時娑婆世界主大梵天
T1561_.29.0327c11: 王知佛世尊作如是念。即自思惟。此世界中
T1561_.29.0327c12: 諸衆生等多所失壞。今佛世尊證無上法。深
T1561_.29.0327c13: 廣微妙慮諸衆生不能信受。遂處閑寂受現法
T1561_.29.0327c14: 樂。我應詣彼勸請世尊轉妙法輪。作是念已。
T1561_.29.0327c15: 譬如壯士屈申臂頃。從梵宮沒。至於佛所。頂
T1561_.29.0327c16: 禮佛足。遶三匝已。却住一面。合掌恭敬。而白
T1561_.29.0327c17: 佛言。世尊。此世界中諸衆生等久習異教。見
T1561_.29.0327c18: 惑縈纒。流轉生死。無所歸依。無所救護。世尊
T1561_.29.0327c19: 曠劫爲諸衆生修行 &MT01722;

引。今者得成無上正
T1561_.29.0327c20: 覺。證無上法。出現於世。如優曇花。不爲有
T1561_.29.0327c21: 情隨機演説。處於閑寂。靜默而住。唯願世尊。
T1561_.29.0327c22: 降大悲心。哀愍世間。爲諸有情。説正法要。有
T1561_.29.0327c23: 諸衆生。諸結微薄。機宜成熟。利根易化。不聞
T1561_.29.0327c24: 法故。自然損減。失大法利。唯願世尊。爲諸衆
T1561_.29.0327c25: 生。開甘露門。説微妙法。令諸有情利益安
T1561_.29.0327c26: 樂。爾時大梵天王。勸請世尊。而説偈言
T1561_.29.0327c27:     世尊出現爲優曇曠劫難逢今一遇
T1561_.29.0327c28:     普爲有情獲法利唯願廣開甘露門
T1561_.29.0327c29: 爾時世尊聞梵天王勸請偈已。起大悲心。即
T1561_.29.0328a01: 以道眼觀諸有情。或有鈍根執著諸有。或
T1561_.29.0328a02: 有中根少厭生死。或有利根而不放逸。如是
T1561_.29.0328a03: 世尊觀諸世間一切有情。處在世間或生或
T1561_.29.0328a04: 長。根有利鈍。或有易化得道。如實知已。受梵
T1561_.29.0328a05: 王請。許轉法輪。而説偈言
T1561_.29.0328a06:     大梵天王善諦聽我所得法甚微妙
T1561_.29.0328a07:     今爲汝等廣開演令於長夜獲安樂
T1561_.29.0328a08: 頌曰
T1561_.29.0328a09:     命唯是異熟憂及後八非
T1561_.29.0328a10:     色意餘四受一一皆通二
T1561_.29.0328a11: 論唯一命根定是異熟。釋曰。無一命根非是
T1561_.29.0328a12: 異熟。頌曰
T1561_.29.0328a13:     北洲定千年西東半日減
T1561_.29.0328a14:     此洲壽不定後十初叵量
T1561_.29.0328a15: 等。世間有情所餘福業。咸發願言。願我長
T1561_.29.0328a16: 壽。亦不願言願我住壽至於百年或住九十
T1561_.29.0328a17: 八十年等。或有尊人及親友等恒祝之言。願
T1561_.29.0328a18: 汝長壽。亦不定言爾所時等以此洲人所作
T1561_.29.0328a19: 諸業。與貪心倶作是願。契經中説。苾芻當知。
T1561_.29.0328a20: 毘婆尸佛時。人壽八萬歳。乃至迦葉波佛時。
T1561_.29.0328a21: 人壽二萬歳。我今出世。人壽百歳。少出多減
T1561_.29.0328a22: 等。壽若無定限者。世尊何故作如是説。劫初
T1561_.29.0328a23: 諸根大種殊勝。壽即延長。今時漸劣故壽難
T1561_.29.0328a24: 至于十歳。福盡即死。不因命也。修故塔寺能
T1561_.29.0328a25: 延其壽。頌曰
T1561_.29.0328a26:     梵行妙成立聖道已善修
T1561_.29.0328a27:     壽盡時歡喜猶如捨衆病
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Footnote:

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