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阿毘達磨順正理論 (No. 1562_ 衆賢玄奘譯 ) in Vol. 29

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T1562_.29.0342a01: 便約處界二門建立。如是此中辯受想行三
T1562_.29.0342a02: 蘊體已。亦應建立爲處及界。謂此三蘊。及無
T1562_.29.0342a03: 表色。三種無爲。如是七法。於處門中立爲法
T1562_.29.0342a04: 處。於界門中立爲法界
T1562_.29.0342a05: 説一切有部順正理論*卷第二
T1562_.29.0342a06:
T1562_.29.0342a07:
T1562_.29.0342a08:
T1562_.29.0342a09: 阿毘達磨順正理論卷第三
T1562_.29.0342a10:   尊者衆賢造
T1562_.29.0342a11:  *三藏法師玄奘奉  詔譯 
T1562_.29.0342a12:   辯本事品第一之三
T1562_.29.0342a13: 已説四蘊自性處界。第五識蘊自性處界。今
T1562_.29.0342a14: 當顯示。頌曰
T1562_.29.0342a15:     識謂各了別 此即名意處
T1562_.29.0342a16:     及七界應知 六識轉爲意
T1562_.29.0342a17: 論曰。識謂了別者。是唯總取境界相義。各各
T1562_.29.0342a18: 總取彼彼境相。名各了別。謂彼眼識雖有色
T1562_.29.0342a19: 等多境現前。然唯取色不取聲等。唯取青等。
T1562_.29.0342a20: 非謂青等。亦非可意不可意等。非男女等。非
T1562_.29.0342a21: 人杌等。非得失等。如彼眼識。於其自境。唯總
T1562_.29.0342a22: 取相。如是餘識。隨應當知。有餘師説。誰於法
T1562_.29.0342a23: 性假説作者。爲遮離識有了者計。何處復見
T1562_.29.0342a24: 唯於法性假説作者。現見説影爲動者故。此
T1562_.29.0342a25: 於異處無間生時。雖無動作而説動者。識亦
T1562_.29.0342a26: 如是。於異境界相續生時。雖無動作而説了
T1562_.29.0342a27: 者。謂能了境故亦無失。云何知然。現見餘處。
T1562_.29.0342a28: 遮作者故。如世尊告頗勒具那。我終不説有
T1562_.29.0342a29: 能了者。復有説言。刹那名法性。相續名作者。
T1562_.29.0342b01: 自意所立。思縁起中。當更顯示。此識約世
T1562_.29.0342b02: 總説爲三。就所依根別分爲六。應知即此所
T1562_.29.0342b03: 説識蘊。於處門中立爲意處。於界門中立爲
T1562_.29.0342b04: 七界。及聲顯一析爲二門。辯一一識體分處
T1562_.29.0342b05: 界。七界者何。六識及意。謂眼識界至意識界。
T1562_.29.0342b06: 即此六識轉爲意界。此別建立蘊處界門。應
T1562_.29.0342b07: 知遍攝諸法皆盡。此中應思。若即識蘊名七
T1562_.29.0342b08: 心界。前説識蘊。就所依根別分爲六。今離六
T1562_.29.0342b09: 識。説何等法。復名意界。更無異法即於此中。
T1562_.29.0342b10: 頌曰
T1562_.29.0342b11:     由即六識身 無間滅爲意
T1562_.29.0342b12: 論曰。即六識身無間滅已。能生後識。故名意
T1562_.29.0342b13: 界。時分異故別立無失。猶如子果立爲父種。
T1562_.29.0342b14: 若爾界體。應唯十七或唯十二。更相攝故。何
T1562_.29.0342b15: 縁建立十八界耶。頌曰
T1562_.29.0342b16:     成第六依故 十八界應知
T1562_.29.0342b17: 論曰。如五識界。別有眼等五界爲依。第六意
T1562_.29.0342b18: 識無別所依。如離所縁識無起義。離依亦爾。
T1562_.29.0342b19: 識不得生。爲成此依故説意界。如是所依能
T1562_.29.0342b20: 依境界。應知各六。界成十八。如何已滅名現
T1562_.29.0342b21: 識依。是現識生隣近縁故。如雖有色而要依
T1562_.29.0342b22: 眼眼識得生。如是雖有所縁境界。而後識生。
T1562_.29.0342b23: 要依前念無間滅意。是故前言無間滅者。爲
T1562_.29.0342b24: 遮前念有間滅心。雖先聞避而未生故。由此
T1562_.29.0342b25: 無間。已滅六識。爲現識依。説爲意界。或現在
T1562_.29.0342b26: 識正成依用。過去已成等無間縁。亦於現在
T1562_.29.0342b27: 能取果故。雖依彼生。而非隨彼。故心依心。不
T1562_.29.0342b28: 名心所。心所品類。必隨心故。已釋諸蘊取蘊
T1562_.29.0342b29: 處界。當於此中思擇攝義。諸蘊總攝一切有
T1562_.29.0342c01: 爲。取蘊唯攝一切有漏。處界總攝一切法盡。
T1562_.29.0342c02: 五蘊無爲名一切法。別攝如是。應辯總攝。頌
T1562_.29.0342c03:
T1562_.29.0342c04:     總攝一切法 由一蘊處界
T1562_.29.0342c05:     攝自性非餘 以離他性故
T1562_.29.0342c06: 論曰。一蘊謂色。一處謂意。一界謂法。此三總
T1562_.29.0342c07: 攝五蘊無爲。總是集義。置總言者。令知總
T1562_.29.0342c08: 三。勿謂各一。有餘部執。攝謂攝他。處處説
T1562_.29.0342c09: 言。餘攝餘故。且如説三蘊攝八支聖道。若攝
T1562_.29.0342c10: 自性。慧蘊唯應攝於正見。非正思惟及正精
T1562_.29.0342c11: 進。定蘊唯應攝於正定。不攝正念。既契經中
T1562_.29.0342c12: 不如是説。故知諸法唯攝他性。此執不然。無
T1562_.29.0342c13: 定因故。若攝他性。何因決。定慧蘊唯能攝正
T1562_.29.0342c14: 思惟及正精進。不攝正念及與正定。或所餘
T1562_.29.0342c15: 法。若言此攝。亦有定因。謂正思惟及正精進。
T1562_.29.0342c16: 其性猛鋭相渉般若念定等法。慧相相違。念
T1562_.29.0342c17: 渉定相。非思惟等。若爾便成唯攝自性。由不
T1562_.29.0342c18: 許攝異相法故。諸法相望。無非異相。若片相
T1562_.29.0342c19: 似許相攝者。應許一切攝一切法。豈不如與
T1562_.29.0342c20: 他性相應。而非一切一切相應。如是應許他
T1562_.29.0342c21: 性相攝。而非一切一切相攝。此不應例。夫相
T1562_.29.0342c22: 應者。唯有縁法。異體相望。共一縁轉時依行
T1562_.29.0342c23: 相品類等同。此説相應。故非一切。其相攝者。
T1562_.29.0342c24: 通一切法。有何定因。此唯攝彼不攝餘法。故
T1562_.29.0342c25: 應一切攝一切法。以諸色法及不相應。展轉
T1562_.29.0342c26: 相望。無一縁等互相似義。可不相應。相攝不
T1562_.29.0342c27: 爾。若攝他性。何故眼等不攝耳等。得等展轉
T1562_.29.0342c28: 相望亦然。若爾何縁經説如是。此中相順假
T1562_.29.0342c29: 説爲攝。謂正思惟及正精進。倶是慧品。順正
T1562_.29.0343a01: 見故。念是定品。順正定故。假説名攝若爾彼
T1562_.29.0343a02: 彼契經中言。信等五根慧根所攝。我以四攝
T1562_.29.0343a03: 攝諸徒衆。臺觀中心攝衆材等。世間亦説。雙
T1562_.29.0343a04: 栝攝扉。輪輞攝輻。縷攝衣等。其義云何。如
T1562_.29.0343a05: 是一切。假意趣説。謂依方便招引不散任持
T1562_.29.0343a06: 意趣。假説爲攝。諸所引證攝他性言。是暫時
T1562_.29.0343a07: 説。待他成故。攝待因成義同不攝。又若許法
T1562_.29.0343a08: 定攝他性。一法生位應一切生。一法滅時應
T1562_.29.0343a09: 一切滅。是則非愛過失便増。一部斷時五部
T1562_.29.0343a10: 應斷。修勝對治。便爲無用。見如是等衆過失
T1562_.29.0343a11: 故。我部諸師。説自性攝。如是所立攝自性言。
T1562_.29.0343a12: 是究竟説。不待他故攝不待因。是眞實攝。諸
T1562_.29.0343a13: 法恒時。攝自性故。復云何知。不攝他性。以一
T1562_.29.0343a14: 切法離他性故。謂眼根性離耳等性。彼離於
T1562_.29.0343a15: 此而言此攝。理必不然。故知諸法唯攝自性。
T1562_.29.0343a16: 如是眼根唯攝色蘊。眼處眼界苦集諦等。是
T1562_.29.0343a17: 彼性故。不攝餘蘊。餘處界等離彼性故。如是
T1562_.29.0343a18: 餘法隨應當思。因自性攝。此義應思。男女二
T1562_.29.0343a19: 根。何界所攝。何縁於此。率爾生疑。異部中
T1562_.29.0343a20: 言。非身根故。身界不攝。故可生疑。應捨此
T1562_.29.0343a21: 疑。定身界攝與身用別。界云何同類境識同。
T1562_.29.0343a22: 故一界攝。言類同者。男女二根同身類故。由
T1562_.29.0343a23: 境同故。知彼類同。男女與身。同觸爲境。眼鼻
T1562_.29.0343a24: 喉中觸咽便覺。餘處不爾。豈異身根。此三
T1562_.29.0343a25: 境同。由識同顯。一切皆是身識依故。増上
T1562_.29.0343a26: 義異。故立別根。謂男女與身類境識同故。雖
T1562_.29.0343a27: 同處界。而増上義。有差別故。別立二根。如十
T1562_.29.0343a28: 一根。雖同處界。増上義異。各別立根。眼耳鼻
T1562_.29.0343a29: 根各依二處。何縁界體數不成多。合二爲一
T1562_.29.0343b01: 故唯十八。何縁合二爲一界耶。頌曰
T1562_.29.0343b02:     類境識同故 雖二界體一
T1562_.29.0343b03: 論曰。眼耳鼻根。雖各二處。類等同故。合爲一
T1562_.29.0343b04: 界。言類同者。同眼性故。言境同者。同色境
T1562_.29.0343b05: 故。言識同者。眼識依故。耳鼻亦然。故立一
T1562_.29.0343b06: 界。界體既一。處何縁二。頌曰
T1562_.29.0343b07:     然爲令端嚴 眼等各生二
T1562_.29.0343b08: 論曰。爲所依身相端嚴故。界體雖一而兩處
T1562_.29.0343b09: 生。若眼耳根處唯生一。鼻無二穴。身不端嚴。
T1562_.29.0343b10: 此釋不然。駝猫鵄等。如是醜陋。何有端嚴。是
T1562_.29.0343b11: 故諸根各別種類。如是安布差別而生。此待
T1562_.29.0343b12: 因縁。如是差別因縁有障。或不二生。猶如身
T1562_.29.0343b13: 根頭項腹背手足等處。安布差別種類如是。
T1562_.29.0343b14: 不應疑難。亦待因縁。如是差別因縁有障。或
T1562_.29.0343b15: 別異生。故是蛇等。身支有&T055626;。又見彼類。舌
T1562_.29.0343b16: 非一生。是故諸根安布差別。待因縁起。非爲
T1562_.29.0343b17: 嚴身。若爾何故。説眼等根爲令端嚴各生二
T1562_.29.0343b18: 處。此有別義。非爲嚴身。現見世間。於諸作用
T1562_.29.0343b19: 増上圓滿。亦説端嚴。若眼等根各*&T055626;一處。
T1562_.29.0343b20: 見聞嗅用皆不明了。各具二者明了用生。是
T1562_.29.0343b21: 故此言爲端嚴者。正是爲令用増上義。已釋
T1562_.29.0343b22: 諸蘊及處界攝。當釋其義。於所知境。蘊攝有
T1562_.29.0343b23: 爲。處界亦攝諸無爲法。何故如是。所知境中
T1562_.29.0343b24: 或説名蘊。或名處界。由蘊處界三義別故。別
T1562_.29.0343b25: 義者何。頌曰
T1562_.29.0343b26:     聚生門種族 是蘊處界義
T1562_.29.0343b27: 論曰。積聚義是蘊義。生門義是處義。種族義
T1562_.29.0343b28: 是界義。何等故知聚義是蘊。由經説故。如
T1562_.29.0343b29: 契經言。諸所有色。若過去若未來若現在。若
T1562_.29.0343c01: 内若外。若麁若細。若劣若勝。若遠若近。如是
T1562_.29.0343c02: 一切略爲一聚。説名色蘊。此經中顯聚義是
T1562_.29.0343c03: 蘊。何縁故知門義是處。由訓詞故。處謂生門。
T1562_.29.0343c04: 心心所法於中生長。故名爲處。是能生長彼
T1562_.29.0343c05: 作用義。如契經説。梵志當知。以眼爲門。唯爲
T1562_.29.0343c06: 見色。此經唯證門義有六。然心心所有十二
T1562_.29.0343c07: 門。故契經説。眼及色爲縁生於眼識。三和合
T1562_.29.0343c08: 觸倶起受想思。如是乃至。意及法爲縁生於
T1562_.29.0343c09: 意識。三和合觸倶起受想思。有餘師説。由此
T1562_.29.0343c10: 依此心等生長。故名爲處。何縁故知族義是
T1562_.29.0343c11: 界。與世種族義相似故。如一山中有諸雄黄
T1562_.29.0343c12: 雌黄赤土安膳那等衆多種族。説名多界。如
T1562_.29.0343c13: 是一身。或一相續。有十八類諸法種族。名十
T1562_.29.0343c14: 八界。如彼山中有雄黄等生本諸礦。名爲種
T1562_.29.0343c15: 族。如是此中有心心所生本諸法。説爲種族。
T1562_.29.0343c16: 若爾處界義應相濫。倶心心所生本義故。由
T1562_.29.0343c17: 此別應釋種族義。如雄黄等展轉相望體類
T1562_.29.0343c18: 不同。故名種族。如是眼等。展轉相望。體類
T1562_.29.0343c19: 不同。故名種族。若爾意界望於六識。無別體
T1562_.29.0343c20: 類。應非別界。此難不然。所依能依體類別故。
T1562_.29.0343c21: 有説。安立時分異故。復有説者。六是意先。意
T1562_.29.0343c22: 非六先。故甚有異。雖諸界體並通三世。然就
T1562_.29.0343c23: 位別安立異名。由此故言六先意後。未來意
T1562_.29.0343c24: 六。時位未分。如何可言六先意後。若以聚義
T1562_.29.0343c25: 釋蘊義者。蘊則非實。聚是假故。此難不然。於
T1562_.29.0343c26: 聚所依。立義言故非聚即義。義是實物名之
T1562_.29.0343c27: 差別。聚非實故。此釋顯經有大義趣。謂如言
T1562_.29.0343c28: 聚。離聚所依。無別實有聚體可得。如是言我
T1562_.29.0343c29: 色等蘊外。不應別求實有我體。蘊相續中假
T1562_.29.0344a01: 説我故。如世間聚。我非實有。蘊若實有。經顯
T1562_.29.0344a02: 何義。勿所化生知色等法。三時品類無量差
T1562_.29.0344a03: 別。各是蘊故。蘊則無邊便生怯退。謂我何能
T1562_.29.0344a04: 遍知永斷此無邊蘊。爲策勵彼。蘊雖無邊。而
T1562_.29.0344a05: 相同故。總説爲一。又諸愚夫。於多蘊上生一
T1562_.29.0344a06: 合想。現起我執。爲令彼除一合想故。説一
T1562_.29.0344a07: 蘊中有衆多分。不爲顯示色等五蘊多法合
T1562_.29.0344a08: 成是假非實。又一極微三世等攝。以慧分析
T1562_.29.0344a09: 略爲一聚。蘊雖即聚。而實義成。餘法亦然。故
T1562_.29.0344a10: 蘊非假。又於一一別起法中。亦説蘊故。蘊定
T1562_.29.0344a11: 非假。如説。倶生受名受蘊。想名想蘊。餘説如
T1562_.29.0344a12: 經。於一切時和合生故。蘊雖各別。而聚義成。
T1562_.29.0344a13: 有餘師説。可分段義是蘊義。諸有爲法。皆有
T1562_.29.0344a14: 過去未來現在三分段故。經主決判此釋越
T1562_.29.0344a15: 經。今謂不然。不違理故。處界二義。豈不越
T1562_.29.0344a16: 經。而於其中攝取爲正。復有何理。唯蘊義中
T1562_.29.0344a17: 固求經證。於處界義唯依理釋。絶不求經。觀
T1562_.29.0344a18: 此義言。似專朋黨。故應如彼據理無違。何故
T1562_.29.0344a19: 世尊於所知境。由蘊等門作三種説。頌曰
T1562_.29.0344a20:     愚根樂三故 説蘊處界三
T1562_.29.0344a21: 論曰。善逝意趣。雖極難知。據理推尋。似應如
T1562_.29.0344a22: 此。謂諸弟子。愚根及樂。各有三故。善逝隨
T1562_.29.0344a23: 彼。説蘊處界三種法門。樂謂勝解。三謂各三。
T1562_.29.0344a24: 所化衆生愚有三種。有愚心所。總執爲我。有
T1562_.29.0344a25: 唯愚色。有愚色心。根亦有三。謂利中鈍。樂亦
T1562_.29.0344a26: 三種。謂樂略中及廣文故。隨所化生如是品
T1562_.29.0344a27: 別。如其次第。善逝爲説蘊處界三。經主此中
T1562_.29.0344a28: 所説猶少。謂諸弟子。已過作意。已熟習行。初
T1562_.29.0344a29: 修事業。三位別故。懷我慢行。執我所隨。迷識
T1562_.29.0344b01: 依縁。三過別故。恃命財族而生憍逸。三病異
T1562_.29.0344b02: 故。由此等縁。如其次第。世尊爲説蘊處界三。
T1562_.29.0344b03: 彼上座言。説蘊爲明所執一合差別相故。説
T1562_.29.0344b04: 處爲明境及有境差別相故。説界爲明境及
T1562_.29.0344b05: 有境并所生識差別相故。且説處門。如何遍
T1562_.29.0344b06: 立境有境相。此中不説眼等五根及與意根
T1562_.29.0344b07: 爲境性故。然一切法。皆意根境。此於意境。非
T1562_.29.0344b08: 爲遍説以立處門。但説七法。爲意境故。如契
T1562_.29.0344b09: 經説。苾芻當知。法謂外處。是十一處所不攝
T1562_.29.0344b10: 法。又處處説法爲意境。故説處中。似非遍立
T1562_.29.0344b11: 境有境相。諸有於此復作是言。如契經説。意
T1562_.29.0344b12: 及法爲縁生於意識者。説一切法皆爲意境。
T1562_.29.0344b13: 彼但有言。理教無故。若必爾者。何名決定立
T1562_.29.0344b14: 處相別。且不遍立境及有境。過則同前。又上
T1562_.29.0344b15: 座説。諸法無非意所行故。皆法處攝。若爾唯
T1562_.29.0344b16: 應立一法處。以一切法皆意境故。此但有言。
T1562_.29.0344b17: 無定量證。又彼所言。雖實一處。而於一中據
T1562_.29.0344b18: 差別相。立餘十一。謂初眼處亦名法處。乃至
T1562_.29.0344b19: 意處亦名法處。最後法處唯名法處。若爾便
T1562_.29.0344b20: 越順別處經。如彼經説。苾芻當知。法謂外處。
T1562_.29.0344b21: 是十一處所不攝法。又處處説。法爲意境。都
T1562_.29.0344b22: 無處言。眼等十一名爲法處。故不可謂雖皆
T1562_.29.0344b23: 法處。而彼經中據別法處。説十一處所不攝
T1562_.29.0344b24: 法名爲法處。是故彼言唯自計度。又彼雖立
T1562_.29.0344b25: 境及有境。而極雜亂。五取自境。意縁一切。有
T1562_.29.0344b26: 何雜亂。有境爲境。境爲有境。豈非雜亂。不了
T1562_.29.0344b27: 此中何者有境何者爲境。故甚迷亂。我於此
T1562_.29.0344b28: 經見如是趣。説處欲顯不雜所依境有境異。
T1562_.29.0344b29: 此何所爲。爲捨我執。執我論者。妄作是言。我
T1562_.29.0344c01: 是見者乃至知者。此我即是樂等所依。此經
T1562_.29.0344c02: 示有多法作用。顯無一法名能見者。乃至所
T1562_.29.0344c03: 依。由此理故。雖一切法皆是意境。而不共境。
T1562_.29.0344c04: 唯是境者。立爲意境。唯對此立意爲有境。勿
T1562_.29.0344c05: 彼謂此異想説我。有諸法處。體唯是境。亦有
T1562_.29.0344c06: 有境。然非所依。或此與意。立一有境。是能依
T1562_.29.0344c07: 故。亦無有失。眼等及意。雖有意根不共境義。
T1562_.29.0344c08: 而非唯境。色等五處雖但是境。而無意根不
T1562_.29.0344c09: 共境義。眼等五根更無餘境。即色等境名爲
T1562_.29.0344c10: 不共。即對此境説有境名。此中處聲。説眼等
T1562_.29.0344c11: 六爲所依處。説色等六爲所縁處。顯此爲縁
T1562_.29.0344c12: 生長異法。故説爲處。即依此理。以釋處名。謂
T1562_.29.0344c13: 能生長心心所法。故名爲處。是故説處。爲立
T1562_.29.0344c14: 不雜境及有境無亂有用。我於此經。見是意
T1562_.29.0344c15: 趣。審擇法者應更尋思。何故一切心所法中。
T1562_.29.0344c16: 別立二法爲受想蘊。脇尊者言。世尊於法了
T1562_.29.0344c17: 達而立。不應詰問。或説有因。頌曰
T1562_.29.0344c18:     諍根生死因 及次第因故
T1562_.29.0344c19:     於諸心所法 受想別爲蘊
T1562_.29.0344c20: 論曰。世鬪諍根。略有二種。謂貪著欲耽嗜拘
T1562_.29.0344c21: 礙。及貪著見耽嗜拘礙。初因受起。後由想生。
T1562_.29.0344c22: 味受力故。貪著諸欲。倒想力故。貪著諸見。又
T1562_.29.0344c23: 生死法。以受及想爲最勝因。耽樂受故。執倒
T1562_.29.0344c24: 想故。愛見行者。生死輪迴。由此二因。及後當
T1562_.29.0344c25: 説次第因故。應知別立受想爲蘊。其次第因。
T1562_.29.0344c26: 隣次當辯。又此受想。能爲愛見二雜染法。生
T1562_.29.0344c27: 根本故。各別顯一識住名故。依滅此二立滅
T1562_.29.0344c28: 定故。如是等因有多品類。何故無爲説在處
T1562_.29.0344c29: 界。非蘊攝耶。頌曰
T1562_.29.0345a01:     蘊不説無爲 義不相應故
T1562_.29.0345a02: 論曰。諸無爲法。若説爲蘊。立在五中。或爲第
T1562_.29.0345a03: 六。皆不應理。義相違故。所以者何。彼且非
T1562_.29.0345a04: 色。乃至非識。故非在五。聚義是蘊。非無爲
T1562_.29.0345a05: 法。如彼色等有過去等品類差別。可略一聚
T1562_.29.0345a06: 名無爲蘊。故非第六。又無爲法。與顛倒依
T1562_.29.0345a07: 及斷方便。義相違故。説有漏蘊顯顛倒依。説
T1562_.29.0345a08: 無漏蘊顯斷方便。無爲於此兩義都無。義不
T1562_.29.0345a09: 相應。故不立蘊。有説。無爲是蘊息故。不可名
T1562_.29.0345a10: 蘊。如世瓶破非復稱瓶。經主難言。彼於處界
T1562_.29.0345a11: 例應成失。謂處界息應非處界。便違所宗。全
T1562_.29.0345a12: 於蘊門衆生計我。入無餘位諸蘊頓息。處界
T1562_.29.0345a13: 不然。非全生故。唯取蘊起假説爲生。若諸蘊
T1562_.29.0345a14: 息亦立爲蘊。般涅槃已。餘蘊應存。衆生畏蘊
T1562_.29.0345a15: 有多過患。應於涅槃無安隱想。非處界中全
T1562_.29.0345a16: 有多過。故無餘位處界猶隨。故蘊不應例彼
T1562_.29.0345a17: 法。又此息言意非顯斷。空非擇滅。體非
T1562_.29.0345a18: 斷故。此言意顯若於是處蘊相都無名爲蘊
T1562_.29.0345a19: 息。三無爲上聚義都無可名蘊息。非門族義
T1562_.29.0345a20: 於彼亦無故不應例。此釋與頌義善相符。世
T1562_.29.0345a21: 尊起教。覺惠爲先。依何説蘊如是次第。頌
T1562_.29.0345a22:
T1562_.29.0345a23:     隨麁染器等 界別次第立
T1562_.29.0345a24: 論曰。五蘊隨麁隨染器等及界別故。次第而
T1562_.29.0345a25: 立。隨麁立者。五中最麁。所謂色蘊。有對礙
T1562_.29.0345a26: 故。五識依故。六識境故。五中初説。四中最
T1562_.29.0345a27: 麁。所謂受蘊。雖無形質。而行相用易了知故。
T1562_.29.0345a28: 四中初説。三中最麁。所謂想蘊。取男女等。行
T1562_.29.0345a29: 相作用。易了知故。三中初説。二中麁者。所謂
T1562_.29.0345b01: 行蘊。貪等現起。行相分明。易了知故。二中初
T1562_.29.0345b02: 説。識蘊最細。故最後説。隨染立者。謂從無始
T1562_.29.0345b03: 生死已來。男女於身更相染愛。由顯形等。故
T1562_.29.0345b04: 初説色。如是色貪。由耽受味。故次説受。此耽
T1562_.29.0345b05: 受味。由想顛倒。故次説想。此想顛倒。由煩惱
T1562_.29.0345b06: 力。故次説行。此煩惱力。依能引發後有識生。
T1562_.29.0345b07: 故後説識。隨器等者。謂色如器受所依故。受
T1562_.29.0345b08: 類飮食。増益損減有情身故。想同助味。由取
T1562_.29.0345b09: 怨親中平等相。助生受故。行似厨人。由思貪
T1562_.29.0345b10: 等業煩惱力。愛非愛等異熟生故。識喩食者。
T1562_.29.0345b11: 有情本中爲主勝故。識爲上首受等生故。即
T1562_.29.0345b12: 由此理。於受想等。隨福行中。但説識爲隨福
T1562_.29.0345b13: 行者。又由此理。説行縁識。復由此告阿難陀
T1562_.29.0345b14: 曰。識若無者。不入母胎。心雜染故有情雜染。
T1562_.29.0345b15: 心清淨故有情清淨。於受想等倶起法中。如
T1562_.29.0345b16: 是等經。但標主識。隨界別者。謂欲界中色最
T1562_.29.0345b17: 爲勝。諸根境色。皆具有故。色界受勝。於生死
T1562_.29.0345b18: 中諸勝妙受。具可得故。三無色中。想最爲勝。
T1562_.29.0345b19: 彼地取相。最分明故。第一有中。行最爲勝。彼
T1562_.29.0345b20: 思能感最大果故。此即識住。識住其中。顯似
T1562_.29.0345b21: 世間田種次第。是故諸蘊次第如是。由此五
T1562_.29.0345b22: 蘊無増減過。即由如是諸次第因。於心所中
T1562_.29.0345b23: 別立受想。謂受與想。於心所中。相麁生染。類
T1562_.29.0345b24: 食同助。二界中強故別立蘊。已隨本頌。且就
T1562_.29.0345b25: 轉門。説次第因。四種如是。當就還門。復説一
T1562_.29.0345b26: 種。謂入佛法有二要門。一不淨觀。二持息念。
T1562_.29.0345b27: 不淨觀門。觀於造色。持息念門。念於大種。要
T1562_.29.0345b28: 門所縁。故先説色。由此觀力。分析色相。刹那
T1562_.29.0345b29: 極微。展轉差別。如是觀時。身輕安故。心便覺
T1562_.29.0345c01: 樂。故次説受。受與身合。定爲損益。損益於我
T1562_.29.0345c02: 理必不成。由斯觀解。我想即滅。法想便生。故
T1562_.29.0345c03: 次説想。由此想故。達唯有法。煩惱不行。故次
T1562_.29.0345c04: 説行。煩惱既息。心住調柔。有所堪能。故次説
T1562_.29.0345c05: 識。已説順次。逆次應説。恐厭繁文故應且止。
T1562_.29.0345c06: 如是已説諸蘊次第。於界處中應先辯説六
T1562_.29.0345c07: 根次第。由斯境識次第可知。眼等何縁如是
T1562_.29.0345c08: 次第。頌曰
T1562_.29.0345c09:     前五境唯現 四境唯所造
T1562_.29.0345c10:     餘用遠速明 或隨處次第
T1562_.29.0345c11: 論曰。於六根中。眼等前五。唯取現境。是故先
T1562_.29.0345c12: 説。意境不定。三世無爲。或唯取一或二三四。
T1562_.29.0345c13: 是故後説。境決定者。用無雜亂。其相分明。所
T1562_.29.0345c14: 以先説。境不定者。用有雜亂。相不分明。所
T1562_.29.0345c15: 以後説。所言四境。唯所造者。前流至此。五中
T1562_.29.0345c16: 前四境唯所造。是故先説。身境不定。大種造
T1562_.29.0345c17: 色倶爲境故。所以後説。或時身根唯取大種。
T1562_.29.0345c18: 或時身根唯取造色。或時身根倶取二種。是
T1562_.29.0345c19: 故身識。有説。極多縁五觸起。謂四大種滑等
T1562_.29.0345c20: 隨一。有説。極多縁十一起。餘謂前四。如其所
T1562_.29.0345c21: 應。用遠速明。是故先説。謂眼耳根取遠境故。
T1562_.29.0345c22: 在二先説。二中眼用遠故先説。如遠叢林風
T1562_.29.0345c23: 等所撃。現觀搖動不聞聲故。又眼用速。先
T1562_.29.0345c24: 遠見人撞撃鍾鼓。後聞聲故。鼻舌兩根用倶
T1562_.29.0345c25: 非遠。先説鼻者。由速明故。如對香美諸飮食
T1562_.29.0345c26: 時。鼻先嗅香。舌後甞味。如是且約境定不
T1562_.29.0345c27: 定用遠速明。辯根次第。或於身中隨所依
T1562_.29.0345c28: 處。安布上下説根次第。傳説。身中眼處最
T1562_.29.0345c29: 上。又顯在面。是故先説。耳鼻舌根依處漸
T1562_.29.0346a01: 下。身處多下。意無方處。有即依止五根生
T1562_.29.0346a02: 者。故最後説。豈不理實。鼻根極微。住鼻頞
T1562_.29.0346a03: 中。非居眼下。如説三根横作行列。處無高下。
T1562_.29.0346a04: 如冠花鬘。理實應爾。然經主意。就根依處。假
T1562_.29.0346a05: 説如此。經主或言。似通異釋。故今於此別作
T1562_.29.0346a06: 頌文
T1562_.29.0346a07:     前五用先起 五用初二遠
T1562_.29.0346a08:     三用初二明 或隨處次第
T1562_.29.0346a09: 於六根中眼等前五。於色等境先起功用。意
T1562_.29.0346a10: 後方生。是故先説。如本論言。色等五境。五識
T1562_.29.0346a11: 先受。意識後知。爲自識依及取自境。應知倶
T1562_.29.0346a12: 是眼等功用。於五根中初二用遠。境不合故。
T1562_.29.0346a13: 所以先説。二中眼用復遠於耳。引事如前。是
T1562_.29.0346a14: 故先説。鼻等三用。初二分明。故鼻居先。舌次
T1562_.29.0346a15: 身後。如鼻於香能取微細。舌於甘苦則不如
T1562_.29.0346a16: 是。如舌於味能取微細。身於冷煖則不如是。
T1562_.29.0346a17: 隨處次第。釋不異前。若色等境。五識先受。意
T1562_.29.0346a18: 識後知。云何夢中能取色等。有餘師説。夢中
T1562_.29.0346a19: 憶念先所受境。若不爾者。諸生盲人。於其夢
T1562_.29.0346a20: 中亦應取色。有説。夢中非必憶念先所受境。
T1562_.29.0346a21: 境相現前分明取故。非於覺位憶念了別先
T1562_.29.0346a22: 所受境。如在夢中色等現前分明可取。非於
T1562_.29.0346a23: 夢位憶昔境時有殊勝徳過於覺位。由此憶
T1562_.29.0346a24: 念先所受境。明了現前勝於覺位。是故夢中
T1562_.29.0346a25: 能取。非昔所受色等。然於夢位有時亦能憶
T1562_.29.0346a26: 昔境者。此非實夢。不能分明取境相故。若爾
T1562_.29.0346a27: 生盲何縁夢位不能取色。誰言生盲於其夢
T1562_.29.0346a28: 位不能取色。若謂夢中必定憶念先所受境。
T1562_.29.0346a29: 非先未受。應信生盲夢中取色。昔餘生中曾
T1562_.29.0346b01: 見色故。又於夢中非唯夢見曾所更事。如餘
T1562_.29.0346b02: 處説。是故生盲夢亦應爾。而本論言。色等五
T1562_.29.0346b03: 境五識先受意後知者。據容有説。非必定然。
T1562_.29.0346b04: 如是所言。於色等境。眼等先用。意後生者。亦
T1562_.29.0346b05: 非必定。眼等五識。展轉互爲等無間縁本論
T1562_.29.0346b06: 説故。此中且約非夢散位受了色等次第而
T1562_.29.0346b07: 説。由此已釋定所取色。住空閑者。咸作是言。
T1562_.29.0346b08: 定中青等。是有見色。不可説言。此色定是眼
T1562_.29.0346b09: 識曾受異類色相。於此定中分明現故。此定
T1562_.29.0346b10: 境色。是定所生大種所造。清潔分明。無所障
T1562_.29.0346b11: 礙。如空界色。如是已説處界次第。即於此中
T1562_.29.0346b12: 應更思擇。何縁十處體皆是色。唯於一種立
T1562_.29.0346b13: 色處名。又十二處體皆是法。唯於一種立法
T1562_.29.0346b14: 處名。頌曰
T1562_.29.0346b15:     爲差別最勝 攝多増上法
T1562_.29.0346b16:     故一處名色 一名爲法處
T1562_.29.0346b17: 論曰。雖十二處十色皆法。而爲差別。一立總
T1562_.29.0346b18: 名。言差別者。謂各別處若色法性等故名同。
T1562_.29.0346b19: 是則處名應二或一。諸弟子等。由此總名。唯
T1562_.29.0346b20: 應總知不了別相。爲令了知境及有境種種
T1562_.29.0346b21: 差別。故立異名。由是如來於其聲等眼等色
T1562_.29.0346b22: 上。立異義名。色處更無異義名故。總名即別。
T1562_.29.0346b23: 如能作因。諸立別名。爲顯別義。此顯別義。故
T1562_.29.0346b24: 即別名。法處亦爾。言最勝者。由二因縁。唯色
T1562_.29.0346b25: 處中色相最勝。一有見故。可示在此在彼差
T1562_.29.0346b26: 別。二有對故。手等觸時即便變壞。又多種故。
T1562_.29.0346b27: 三眼境故。世共於此立色名故。諸大論師。非
T1562_.29.0346b28: 於聲等立色名故。唯一名色。於法處中。攝受
T1562_.29.0346b29: 想等衆多法故。應立通名。若離通名。云何能
T1562_.29.0346c01: 攝多別相法同爲一處。又於此中攝名品類
T1562_.29.0346c02: 法名諸法。故立法名。謂擇法覺支法智法隨
T1562_.29.0346c03: 念法證淨法。念住法無礙解法寶法歸。此等
T1562_.29.0346c04: 法名有無量種。一切攝在此法處中。故獨名
T1562_.29.0346c05: 法。又増上法。所謂涅槃。此中攝故。獨名爲
T1562_.29.0346c06: 法。諸契經中。有餘種種蘊。及處界名想可得。
T1562_.29.0346c07: 皆在此攝。如應當知。且辯攝餘諸蘊名想。頌
T1562_.29.0346c08:
T1562_.29.0346c09:     牟尼説法蘊 數有八十千
T1562_.29.0346c10:     彼體語或名 此色行蘊攝
T1562_.29.0346c11: 論曰。有説。佛教語爲自體。彼説法蘊皆色蘊
T1562_.29.0346c12: 攝。語用音聲爲自性故。有説。佛教名爲自體。
T1562_.29.0346c13: 彼説法蘊皆行蘊攝。名不相應行爲性故。語
T1562_.29.0346c14: 教異名。教容是語。名教別體。教何是名。彼作
T1562_.29.0346c15: 是釋。要由有名乃説爲教。是故佛教體即是
T1562_.29.0346c16: 名。所以者何。詮義如實。故名佛教。名能詮
T1562_.29.0346c17: 義。故教是名。由是佛教定名爲體。擧名爲首。
T1562_.29.0346c18: 以攝句文。齊何應知諸法蘊量。頌曰
T1562_.29.0346c19:     有言諸法蘊 量如彼論説
T1562_.29.0346c20:     或隨蘊等言 如實行對治
T1562_.29.0346c21: 論曰。有諸師言。八萬法蘊。一一量等法蘊足
T1562_.29.0346c22: 論。謂彼一一有六千頌。如對法中法蘊足説。
T1562_.29.0346c23: 或説法蘊。隨蘊等言一一差別。數有八萬。謂
T1562_.29.0346c24: 蘊處界縁起諦食靜慮無色無量解脱勝處遍
T1562_.29.0346c25: 處覺分神通無諍願智無礙解等。一一教門。
T1562_.29.0346c26: 名一法蘊。如實説者。所化有情。有貪瞋癡我
T1562_.29.0346c27: 慢身見及尋思等八萬行別爲對治彼八萬行
T1562_.29.0346c28: 故。世尊宣説八萬法蘊。謂説不淨慈悲縁起
T1562_.29.0346c29: 無常想空持息念等諸對治門。此即順顯隨
T1562_.29.0347a01: 蘊等言。無蘊等言。不爲對治有情病行唐捐
T1562_.29.0347a02: 而説。如彼所説八萬法蘊。皆此五中二蘊所
T1562_.29.0347a03: 攝。如是餘處諸蘊處界。類亦應然。頌曰
T1562_.29.0347a04:     如是餘蘊等 各隨其所應
T1562_.29.0347a05:     攝在前説中 應審觀自相
T1562_.29.0347a06: 論曰。餘契經中諸蘊處界。隨應攝在前所説
T1562_.29.0347a07: 中。如此論中所説蘊等。應審觀彼一一自相。
T1562_.29.0347a08: 且諸經中説餘五蘊。謂戒定慧解脱解脱
T1562_.29.0347a09: 見五蘊彼中戒蘊此色蘊攝。是身語業。非意
T1562_.29.0347a10: 思故。彼餘四蘊。此行蘊攝。是心所法。非受想
T1562_.29.0347a11: 故。又諸經説。十遍處等。前八遍處。及八勝
T1562_.29.0347a12: 處。無貪性故。此法處攝。若兼助伴。五蘊性
T1562_.29.0347a13: 故。即此意處法處所攝。後二遍處。空無邊等。
T1562_.29.0347a14: 四無色處。四蘊性故。亦此意處法處所攝。五
T1562_.29.0347a15: 解脱處。慧爲性故。此法處攝。若兼助伴。即此
T1562_.29.0347a16: 聲意法處所攝。復有二處。謂無想有情天處
T1562_.29.0347a17: 及非想非非想處。初處即此十處所攝。無香
T1562_.29.0347a18: 味故。後處即此意法處攝。無色性故。又多界
T1562_.29.0347a19: 經説界差別。有六十二。應隨其相當知攝在
T1562_.29.0347a20: 十八界中。且彼經中所説六界。地水火風四
T1562_.29.0347a21: 界已辯。空識二界未辯其相。如是二界其相
T1562_.29.0347a22: 云何。頌曰
T1562_.29.0347a23:     空界謂竅隙 傳説是明闇
T1562_.29.0347a24:     識界有漏識 有情生所依
T1562_.29.0347a25: 論曰。内外竅隙。名爲空界。如是竅隙。云何應
T1562_.29.0347a26: 知。傳説。竅隙即是*明闇。謂窓指等*明闇竅
T1562_.29.0347a27: 隙顯色差別。名爲空界。本論中辯此空界相。
T1562_.29.0347a28: 亦説名爲隣阿伽色。言阿伽者。謂極礙色。大
T1562_.29.0347a29: 造積集。堪引往來。能有任持。極爲礙故。隣
T1562_.29.0347b01: 是近義。此空界色與彼相隣。雖是彼類而非
T1562_.29.0347b02: 即彼。色謂色界色處色蘊。爲其自性。此隣極
T1562_.29.0347b03: 礙。復是色性。是故説名隣阿伽色。有説。阿伽
T1562_.29.0347b04: 即空界色。此中無礙故名阿伽。即無礙色。餘
T1562_.29.0347b05: 礙相隣。是故説名隣阿伽色。所言傳説。表不
T1562_.29.0347b06: 信承。彼説意言。何有此理。故彼上座。及餘一
T1562_.29.0347b07: 切譬喩部師。咸作是説。虚空界者。不離虚空。
T1562_.29.0347b08: 然彼虚空體非實有。故虚空界體亦非實。此
T1562_.29.0347b09: 有虚言而無實義。虚空實有。後當廣明。今因
T1562_.29.0347b10: 空界。且略成立。離虚空界實有虚空。故世尊
T1562_.29.0347b11: 言。虚空無色無見無對。當何所依。然藉光明
T1562_.29.0347b12: 虚空顯了。此經意説。虚空無爲。雖無所依。而
T1562_.29.0347b13: 有所作。謂能容受一切光明。以果顯因。有實
T1562_.29.0347b14: 體相。虚空無者。應無光明。既有光明。眼識所
T1562_.29.0347b15: 取。是色差別。故有虚空。以能容受光明等故。
T1562_.29.0347b16: 實有虚空理極成立。由此所説。契經文句。顯
T1562_.29.0347b17: 二分明。各別實有。又於色界得離染時。亦説
T1562_.29.0347b18: 斷此虚空界故。如世尊説。離色染時心於五
T1562_.29.0347b19: 界解脱離染。唯餘識界不應説斷。虚空無爲。
T1562_.29.0347b20: 諸漏於中曾未轉故。又契經説。此虚空界有
T1562_.29.0347b21: 有外。非即虚空。如契經言。内虚空界。所
T1562_.29.0347b22: 謂眼竅。乃至廣説。外虚空界。所謂空中及門
T1562_.29.0347b23: 窓等諸有竅隙。非無爲法可言内外。豈不空
T1562_.29.0347b24: 界與空無爲無障相同。體應無異。此言無理。
T1562_.29.0347b25: 所以者何。虚空無爲無障相者。謂非能障。亦
T1562_.29.0347b26: 非所障。虚空界者。雖非能障。而是所障。被餘
T1562_.29.0347b27: 障故。由此不應定説空界無障爲相同彼虚
T1562_.29.0347b28: 空。若爾諸説。造色不離大種處者。彼説大種
T1562_.29.0347b29: 不障造色。大種亦非造色所障。是則大種無
T1562_.29.0347c01: 障爲相。應同虚空。彼説非理。倶有對故。大種
T1562_.29.0347c02: 造色。互相障礙。應各別處。豈相容受。既不相
T1562_.29.0347c03: 容。如何大種無障爲相同於虚空。又彼許色
T1562_.29.0347c04: 少分無障。故與虚空其相有別。彼説大造雖
T1562_.29.0347c05: 不相障而障餘色。故異虚空。雖諸大種不障
T1562_.29.0347c06: 自果。亦復不爲自果所障。而與餘色互相障
T1562_.29.0347c07: 礙。是故虚空無障爲相。異虚空界。理得成立。
T1562_.29.0347c08: 由此空界非即虚空。又體實有。經説有故。猶
T1562_.29.0347c09: 如地等。如契經説。實有六界成假士夫。又是
T1562_.29.0347c10: 有爲假士依故。猶如地等。又是明闇顯色性
T1562_.29.0347c11: 故。又是有漏。説此爲縁入母胎故。離色染時
T1562_.29.0347c12: 説。斷彼故。即由此因證體是色。又如頌言
T1562_.29.0347c13:     譬如盛滿月 行無垢空輪
T1562_.29.0347c14: 空即空界。顯空是色。有垢無垢。在色體故。有
T1562_.29.0347c15: 誦言
T1562_.29.0347c16:     如淨滿月輪 遊歴虚空界
T1562_.29.0347c17: 此亦空界無障垢故。月輪無垢義不異前。或
T1562_.29.0347c18: 復如何説有色法行於無色。與理相應。又説
T1562_.29.0347c19: 汝等當觀我手擧在虚空。乃至廣説。彼諸長
T1562_.29.0347c20: 老。不善諦觀如是理教。隨情所説。於古聖賢
T1562_.29.0347c21: 展轉傳授。順理言教而不敬從。已説空界。識
T1562_.29.0347c22: 界云何。謂有漏識。何縁不説無漏諸識爲識
T1562_.29.0347c23: 界耶。與識界義不相應故。由無漏法。於有情
T1562_.29.0347c24: 生斷害壞等差別轉故。非生所依。如是六界。
T1562_.29.0347c25: 於有情生生養長因差別轉故。是生所依。生
T1562_.29.0347c26: 因。謂識界續生種故。養因。謂大種生依止故。
T1562_.29.0347c27: 長因謂空界容受生故。尊者世友作如是言。
T1562_.29.0347c28: 界是施設有情因故。非無漏法。如契經説。六
T1562_.29.0347c29: 界爲縁入母胎故。由此界名隨義而立。謂能
T1562_.29.0348a01: 持生。故名爲界。入母胎縁。貫通六界。唯一
T1562_.29.0348a02: 識界。獨能續生。彼經六界此九界攝。餘隨所
T1562_.29.0348a03: 應。當觀攝義。故諸餘界。十八界攝
T1562_.29.0348a04: *説一切有部順正理論卷*第三
T1562_.29.0348a05:
T1562_.29.0348a06:
T1562_.29.0348a07:
T1562_.29.0348a08: 阿毘達磨順正理論卷第四
T1562_.29.0348a09:   尊者衆賢造
T1562_.29.0348a10:  *三藏法師玄奘奉  詔譯 
T1562_.29.0348a11:   辯本事品第一之四
T1562_.29.0348a12: 如是已説餘蘊處界皆在此中。蘊處界攝今
T1562_.29.0348a13: 當顯示。蘊處界三。有見等門義類差別。界中
T1562_.29.0348a14: 具顯根境識故。諸門義類易可了知。故今且
T1562_.29.0348a15: 約十八界辯。由斯蘊處義類已成。於前所説
T1562_.29.0348a16: 十八界中。幾有見幾無見。幾有對幾無對幾
T1562_.29.0348a17: 善幾不善幾無記。頌曰
T1562_.29.0348a18:     一有見謂色 十有色有對
T1562_.29.0348a19:     此除色聲八 無記餘三種
T1562_.29.0348a20: 論曰。十八界中。一是有見。所謂色界。云何説
T1562_.29.0348a21: 此名有見耶。由二義故。一者此色定與見倶。
T1562_.29.0348a22: 故名有見。由色與眼倶時起故。如有伴侶二
T1562_.29.0348a23: 者此色可有示現。故名有見。可示在此在彼
T1562_.29.0348a24: 別故。如有所縁。有説。此色於鏡等中有像可
T1562_.29.0348a25: 現。故名有見。可示如彼此亦爾故。不可説聲
T1562_.29.0348a26: 有谷響等應成有見。不倶生故。由説此相。餘
T1562_.29.0348a27: 界無見義准已成。如是已説有見無見唯色
T1562_.29.0348a28: 蘊攝。十界有對。對是礙義。此有彼礙。故名有
T1562_.29.0348a29: 對。此復三種。境界所縁障礙別故。境界有對。
T1562_.29.0348b01: 謂眼等根。心及心所。諸有境法與色等境。和
T1562_.29.0348b02: 會被礙。得有對名。故施設論。作如是言。有眼
T1562_.29.0348b03: 於水有礙非陸。乃至廣説。彼論意言。有眼水
T1562_.29.0348b04: 中與境和會。而被拘礙。非於陸境。所縁有對。
T1562_.29.0348b05: 謂心心所。於自所縁。和會被礙。得有對名。境
T1562_.29.0348b06: 界所縁。復有何別。若於彼法。此有功能。即説
T1562_.29.0348b07: 彼爲此法境界。如人於彼有勝功能。便説彼
T1562_.29.0348b08: 爲我之境界。心心所法執彼而起。彼於心等
T1562_.29.0348b09: 名爲所縁。若法所縁有對定是境界有對。心
T1562_.29.0348b10: 心所法。境界若無。取境功能定不轉故。有雖
T1562_.29.0348b11: 境界有對而非所縁有對。謂五色根非相應
T1562_.29.0348b12: 法。無所縁故。云何眼等。於自境界所縁轉時。
T1562_.29.0348b13: 説名有礙。越彼於餘此不轉故。或復礙者是
T1562_.29.0348b14: 和會義。謂眼等法。於自境界及自所縁。和會
T1562_.29.0348b15: 轉故。有説。若法唯於彼轉。不能越彼。故名
T1562_.29.0348b16: 有礙。障礙有對謂可集色。自於他處被礙不
T1562_.29.0348b17: 生。如手石等。更相障礙。今於如是三有對中。
T1562_.29.0348b18: 唯辯障礙。故但言十。更相障礙。對義勝故。若
T1562_.29.0348b19: 法境界有對亦障礙有對耶。應作四句。謂七
T1562_.29.0348b20: 心界相應法界。是第一句。色等五境。是第二
T1562_.29.0348b21: 句。眼等五根。是第三句。法界一分非相應法。
T1562_.29.0348b22: 是第四句。説十有色名爲有對。義准説餘名
T1562_.29.0348b23: 爲無對。言有色者。謂除無表。餘色蘊攝。變礙
T1562_.29.0348b24: 名色。有變礙義。故名有色。有説。色者。謂能示
T1562_.29.0348b25: 現在此彼言。此有彼言。故名有色。有説。諸色
T1562_.29.0348b26: 有自體故。名爲有色。稱説易故。唯於色體説
T1562_.29.0348b27: 有色言。如是已説有對無對。於此所説十有
T1562_.29.0348b28: 對中。除色及聲。餘八無記。言無記者。謂不可
T1562_.29.0348b29: 記説爲善不善故。應讃毀法。可記説在黒白
T1562_.29.0348c01: 品中。名爲有記。若於二品皆所不容。體不分
T1562_.29.0348c02: 明。名無記法。其餘十界。通善等三。即是七心
T1562_.29.0348c03: 色聲法界。善謂捨惡。是違惡義。或復善者。名
T1562_.29.0348c04: 慧攝受。謂若諸法慧所攝受。或攝受慧。皆名
T1562_.29.0348c05: 爲善。或復善者。是吉祥義。能招嘉瑞。如吉祥
T1562_.29.0348c06: 草。翻此即釋不善義名。色聲二界。善心等起。
T1562_.29.0348c07: 即名爲善。惡心等起。名爲不善。餘是無記。其
T1562_.29.0348c08: 七心界。若無貪等相應名善。貪等相應名爲
T1562_.29.0348c09: 不善。餘名無記。法界所攝品類衆多。無貪
T1562_.29.0348c10: 等性相應等起。擇滅名善。若貪等性相應等
T1562_.29.0348c11: 起。名爲不善。餘名無記。其五識身皆無分別。
T1562_.29.0348c12: 又唯一念墮在境中。云何立爲善不善性。若
T1562_.29.0348c13: 謂五識無分別故。非善不善。有太過失。或等
T1562_.29.0348c14: 引中所有意識。皆無分別。應非善性。又五識
T1562_.29.0348c15: 身非無分別。許與尋伺恒相應故。又雖一念
T1562_.29.0348c16: 墮在境中。誰遮相應。有信貪等。由有意識。雖
T1562_.29.0348c17: 復一念墮在境中。而成善惡。故不應用此所
T1562_.29.0348c18: 説因遮五識身善不善性。化地部説。前四識
T1562_.29.0348c19: 身。但異熟生。唯無記性。身識亦有時轉變生。
T1562_.29.0348c20: 故與意識倶通。有記。此説非理。與契經中立
T1562_.29.0348c21: 六愛身。義相違故。彼作是釋。眼觸無間所生
T1562_.29.0348c22: 貪愛。名眼觸生。此釋非理。受等同故。六六經
T1562_.29.0348c23: 中説眼觸生受想思等。非不許彼與眼觸等
T1562_.29.0348c24: 倶時而生。是故不應作如是釋。豈不如經説
T1562_.29.0348c25: 十八意近行。雖復説有三六不同。而唯在意。
T1562_.29.0348c26: 此亦應爾。如是立喩與法不同。立六六門。據
T1562_.29.0348c27: 所依異。立意近行。就所縁別。是故不應以彼
T1562_.29.0348c28: 喩此。又彼所説。但述己情。防護六根。契經説
T1562_.29.0348c29: 故。如契經説。應於眼根乃至意根防護而住。
T1562_.29.0349a01: 若如所説契經但應言應於意根防護而
T1562_.29.0349a02: 住。若謂釋此同意近行。經是則應言應防護
T1562_.29.0349a03: 色等。又説能招苦異熟故。如契經説。若有六
T1562_.29.0349a04: 根不護不防不密而住。招苦異熟。然五色根
T1562_.29.0349a05: 無記性故。不招異熟。應知經意。就依根識作
T1562_.29.0349a06: 如是説。如契經言。眼所識色。眼所希求。此亦
T1562_.29.0349a07: 如是。若不爾者。經唯應説。若有意根不護不
T1562_.29.0349a08: 防不密而住。招苦異熟。又契經説。若有眼根
T1562_.29.0349a09: 不護不防不密而住。乃至廣説。豈異熟生。有
T1562_.29.0349a10: 不護等。又雖一念墮在境中。而能取相故通
T1562_.29.0349a11: 有記。如契經言。眼見色已。能不取相。不取隨
T1562_.29.0349a12: 好。由諸色境二識取故。先起眼識取諸色相。
T1562_.29.0349a13: 後起意識取彼隨好。如是契經。意顯眼識能
T1562_.29.0349a14: 取相故。亦能起染。若爾云何唯説意識是有
T1562_.29.0349a15: 分別。應知但依分別力故。起諸過失。應共思
T1562_.29.0349a16: 求契經意趣。我説。若識於一刹那能取非一品
T1562_.29.0349a17: 類境界。於一所縁多心流注。如是相識。名有
T1562_.29.0349a18: 分別。然五識身唯取現境。無二念識同一所
T1562_.29.0349a19: 縁無一所縁前取滅已。第二念識復取生故。
T1562_.29.0349a20: 意識能縁三世境界。法雖已滅。猶是所行。於
T1562_.29.0349a21: 一所縁多心流注。故唯説此是有分別。然五
T1562_.29.0349a22: 識身。自性分別恒相應故。亦有分別。而契經
T1562_.29.0349a23: 言無分別者。謂無隨念計度分別。自性分別。
T1562_.29.0349a24: 其體是尋。五識相應。如前已説。然伽他説。第
T1562_.29.0349a25: 六増上王等。此中顯示多分起染次第。如契
T1562_.29.0349a26: 經言。父母於子能作難作。非不亦有子於父
T1562_.29.0349a27: 母能作難作。此中亦爾。然諸衆生有種種性。
T1562_.29.0349a28: 或軟煩惱。或利煩惱。軟煩惱者。要先發起虚
T1562_.29.0349a29: 妄分別。然後煩惱方現在前。利煩惱者。不待
T1562_.29.0349b01: 分別。境纔相順。煩惱便起。由此道理。或有先
T1562_.29.0349b02: 起染汚意識。或有先起染汚餘識。如燃火時。
T1562_.29.0349b03: 或先烟起。漸次生焔。後方洞然。或遇卒風。猛
T1562_.29.0349b04: 焔頓發。俄成灰燼。如人身中。病本若少。飮食
T1562_.29.0349b05: 乖適然後病生。病本若多。少遭風熱外縁所
T1562_.29.0349b06: 觸。衆疾競起。煩惱病起。理亦應然。故五識
T1562_.29.0349b07: 身亦通三性。理得成立。已説善等。十八界中。
T1562_.29.0349b08: 幾欲界繋。幾色界。繋幾無色界繋。頌曰
T1562_.29.0349b09:     欲界繋十八 色界繋十四
T1562_.29.0349b10:     除香味二識 無色繋後三
T1562_.29.0349b11: 論曰。繋謂繋屬。即被縛義。欲界所繋具足十
T1562_.29.0349b12: 八。色界所繋唯十四種。除香味境及鼻舌識。
T1562_.29.0349b13: 除香味者。段食性故。離段食貪方得生彼。除
T1562_.29.0349b14: 鼻舌識。無境界故。非無境界少有識生。若爾
T1562_.29.0349b15: 於彼亦應無觸。非食性觸於彼得有。觸界於
T1562_.29.0349b16: 彼無成食用。有成餘用。所謂成身。若不爾者。
T1562_.29.0349b17: 大種應無。則諸所造亦應非有。便同無色何
T1562_.29.0349b18: 名色界。又於彼觸有成外用。謂成宮殿及衣
T1562_.29.0349b19: 服等。雖離食染。觸有別用。香味不然。故彼非
T1562_.29.0349b20: 有。有餘師説。住此依彼靜慮等至。見色聞聲。
T1562_.29.0349b21: 輕安倶起。有殊勝觸。攝益於身。是故此三。生
T1562_.29.0349b22: 彼靜慮。由相隨逐。香味不爾。故在彼無。經主
T1562_.29.0349b23: 此中謂前有過。言彼鼻舌亦應非有。如香味
T1562_.29.0349b24: 境。彼無用故。豈不二根於彼有用。謂起言説。
T1562_.29.0349b25: 及莊嚴身。起説嚴身。但須依處。根非有見。何
T1562_.29.0349b26: 所莊嚴。如無男根亦無依處。二根無者依處
T1562_.29.0349b27: 亦無。於彼可無男根依處。彼無用故。鼻舌依
T1562_.29.0349b28: 處。彼有用故。離根應有。謂莊嚴身。及起言
T1562_.29.0349b29: 説。有雖無用而有根生。如處胞胎定當死者。
T1562_.29.0349c01: 於中眼耳何用故生。於根有愛及殊勝業。因
T1562_.29.0349c02: 此故生。無用何失。豈不色界鼻舌二根有愛
T1562_.29.0349c03: 業因故亦應起。若離境愛。根愛亦無。或應男
T1562_.29.0349c04: 根於彼亦有。彼無男根。離根愛故。由離根愛。
T1562_.29.0349c05: 依處亦無。此中何因作如是執。若離境愛。根
T1562_.29.0349c06: 愛亦無。非根愛無處愛亦離。根與依處隣逼
T1562_.29.0349c07: 而生。境界不然。如何倒執男根依處於彼不
T1562_.29.0349c08: 生。即顯男根於彼離愛。既許鼻舌依處彼生。
T1562_.29.0349c09: 故知二根彼愛未離。故不應執彼離根愛未離
T1562_.29.0349c10: 處愛。理如前説。又離境愛非證根無。如或有
T1562_.29.0349c11: 時眼耳身識未得離愛。彼所依根。亦同其識。
T1562_.29.0349c12: 未得離愛。或復有時。已離識愛。根愛未離。由
T1562_.29.0349c13: 有所須。如是或時根愛已盡。其境界愛亦復
T1562_.29.0349c14: 隨滅。或復有時。已離境愛。由須用故。根愛
T1562_.29.0349c15: 未除。又引男根。亦不成證。由彼起愛所依不
T1562_.29.0349c16: 同。依於内身起六根愛。非依境起。如何可説
T1562_.29.0349c17: 若離境愛根愛亦無。起男根愛。依婬觸境。境
T1562_.29.0349c18: 愛彼無。理無根愛。又眼等根。互相繋屬。見諸
T1562_.29.0349c19: 瘂者多分耳聾。塗足不塗眼便明昧。臍輪塗
T1562_.29.0349c20: 沃津潤於脣。拔鼻中毛眼便落涙。諸如是等。
T1562_.29.0349c21: 其類寔繁。故知諸根更相損益。勿令眼等諸
T1562_.29.0349c22: 根用微故。鼻舌根色界定有。由茲色界十四
T1562_.29.0349c23: 義成。無色界繋。唯有後三。所謂意法及意識
T1562_.29.0349c24: 界。要離色染。於彼得生。故無色中無十色界。
T1562_.29.0349c25: 依縁無故。五識亦無。故唯後三無色界繋。已
T1562_.29.0349c26: 説界繋。十八界中幾有漏幾無漏。頌曰
T1562_.29.0349c27:     意法意識通 所餘唯有漏
T1562_.29.0349c28: 論曰。即此意法及意識三。一切皆通有漏無
T1562_.29.0349c29: 漏。謂除道諦及三無爲。餘意等三皆是有漏。
T1562_.29.0350a01: 道諦所攝。及三無爲。如其所應。三皆無漏。唯
T1562_.29.0350a02: 通有漏。謂餘十五。道諦無爲所不攝故。如
T1562_.29.0350a03: 是已説有漏無漏。十八界中。幾有尋有伺。幾
T1562_.29.0350a04: 無尋唯伺。幾無尋無伺。頌曰
T1562_.29.0350a05:     五識有尋伺 後三三餘無
T1562_.29.0350a06: 論曰。眼等五識有尋有伺。由與尋伺恒共相
T1562_.29.0350a07: 應。此五識身恒與尋伺共相應者。經主釋言。
T1562_.29.0350a08: 以行相麁外門轉故。此因非理。現見意識。内
T1562_.29.0350a09: 門轉時。亦常與彼共相應故。應作是釋。五
T1562_.29.0350a10: 識唯於尋伺所隨地中有故。非於欲界初靜慮
T1562_.29.0350a11: 中心心所法除尋與伺而有不與尋伺相應。何
T1562_.29.0350a12: 用外門爲因簡別。意法意識名爲後三。根境
T1562_.29.0350a13: 識中各居後故。此後三界皆通三品。意界意
T1562_.29.0350a14: 識界及相應法界。除尋與伺。若在欲界初靜
T1562_.29.0350a15: 慮中。有尋有伺。靜慮中間無尋唯伺。從此以
T1562_.29.0350a16: 上無尋無伺。法界一切非相應法。靜慮中間
T1562_.29.0350a17: 伺亦如是。於彼上地無尋伺故。非相應故。彼
T1562_.29.0350a18: 無尋故。自體自體不相應故。尋一切時無尋
T1562_.29.0350a19: 唯伺。自體自體不相應故。此常與伺共相應
T1562_.29.0350a20: 故。豈不經主言。無第二尋故。設有第二許相
T1562_.29.0350a21: 應耶。有第二受而不相應。無第二言。非爲定
T1562_.29.0350a22: 證。一時無二故。行相不同故。雖有第二而不
T1562_.29.0350a23: 相應。如是此因便爲無用。或應自體自體相
T1562_.29.0350a24: 應。許無差別亦相應故。此何縁故成異體耶。
T1562_.29.0350a25: 豈不還成自體自體不相應故。自體行相無
T1562_.29.0350a26: 差別法。一時無有二體相應。是故此因能爲
T1562_.29.0350a27: 定證。非彼言無第二尋故。伺在欲界初靜慮
T1562_.29.0350a28: 中。三品不收。應名何等。此應名曰無伺唯尋。
T1562_.29.0350a29: 自體自體不相應故。此常與尋共相應故。由
T1562_.29.0350b01: 此安立有尋伺地。法有四品。餘十色界。尋伺
T1562_.29.0350b02: 倶無。常與尋伺不相應故。此中乘便應更思
T1562_.29.0350b03: 量。若五識身有尋有伺。尋即分別。如何許彼
T1562_.29.0350b04: 無分別耶。頌曰
T1562_.29.0350b05:     説五無分別 由計度隨念
T1562_.29.0350b06:     以意地散慧 意諸念爲體
T1562_.29.0350b07: 論曰。分別有三。一自性分別。二計度分別。三
T1562_.29.0350b08: 隨念分別。由五識身雖有自性而無餘二。説
T1562_.29.0350b09: 無分別。如一足馬名爲無足。故雖有一而得
T1562_.29.0350b10: 名無。豈不意識有唯一種分別相應。由依意
T1562_.29.0350b11: 識總類具三。説有分別。自性分別體唯是尋。
T1562_.29.0350b12: 後心所中自當辯釋。餘二分別。如其次第。
T1562_.29.0350b13: 意地散慧諸念爲體。散言簡定。意識相應散
T1562_.29.0350b14: 慧。名爲計度分別。定中不能計度境故。非定
T1562_.29.0350b15: 中。慧。能於所縁。如此如是計度而轉。故於此
T1562_.29.0350b16: 中簡定取散。若定若散。意識相應諸念。名爲
T1562_.29.0350b17: 隨念分別。明記所縁用均等故。五識雖與慧
T1562_.29.0350b18: 念相應。擇記用微。故唯取意。夫分別者。推求
T1562_.29.0350b19: 行相。故説尋爲自性分別。簡擇明記。行似
T1562_.29.0350b20: 順尋。故分別名亦通慧念。由此三行差別攝
T1562_.29.0350b21: 持。皆令於境明了轉異。於已了境遮簡行
T1562_.29.0350b22: 生。故分別名不通於想於未了境不能印持。
T1562_.29.0350b23: 故分別名不通勝解。若在欲界及初靜慮。不
T1562_.29.0350b24: 定意識。具三分別。若初靜慮。在定意識。及上
T1562_.29.0350b25: 散心。各二分別。上地意識。若在定中。及五識
T1562_.29.0350b26: 身。各一分別
T1562_.29.0350b27: 如是已説有尋伺等。十八界中。幾有所縁。幾
T1562_.29.0350b28: 無所縁。幾有執受。幾無執受。頌曰
T1562_.29.0350b29:     七心法界半 有所縁餘無
T1562_.29.0350c01:     前八界及聲 無執受餘二
T1562_.29.0350c02: 論曰。六識意界。及法界攝諸心所法。名有所
T1562_.29.0350c03: 縁。有所縁故。如人有子。所縁所行及與境界。
T1562_.29.0350c04: 名義差別。餘十色界。及法界攝不相應法。名
T1562_.29.0350c05: 無所縁。義准成故。此中上座作如是言。五識
T1562_.29.0350c06: 依縁倶非實有。極微一一不成所依所縁事
T1562_.29.0350c07: 故。衆微和合。方成所依所縁事故。爲成此義。
T1562_.29.0350c08: 謬引聖言。佛告多聞諸聖弟子。汝等今者應
T1562_.29.0350c09: 如是學。諸有過去未來現在。眼所識色。此中
T1562_.29.0350c10: 都無常性恒性。廣説乃至。無顛倒性。出世聖
T1562_.29.0350c11: 諦。皆是虚僞妄失之法。乃至廣説。彼謂五識
T1562_.29.0350c12: 若縁實境。不應聖智觀彼所縁。皆是虚僞妄
T1562_.29.0350c13: 失之法。由此所依亦非實有。准所縁境不説
T1562_.29.0350c14: 而成。又彼師徒串習世典。引衆盲喩。證已
T1562_.29.0350c15: 義宗。傳説。如盲一一各住。無見色用。衆盲和
T1562_.29.0350c16: 集。見用亦無。如是極微一一各住。無依縁用。
T1562_.29.0350c17: 衆多和集。此用亦無。故處是假。唯界是實。彼
T1562_.29.0350c18: 部義宗略述如是。今謂彼論渉壞法宗。故有
T1562_.29.0350c19: 智人不應欣慕。五識不縁非實有境。和集極
T1562_.29.0350c20: 微爲所縁故。又五識身無分別故。不縁衆微
T1562_.29.0350c21: 和合爲境。非和合名別目少法。可離分別所
T1562_.29.0350c22: 見乃至所觸事成。以彼和合無別法故。唯是
T1562_.29.0350c23: 計度分別所取。五識無有計度功能。是故不
T1562_.29.0350c24: 縁和合爲境。即諸極微。和集安布。恒爲五識
T1562_.29.0350c25: 生起依縁。無有極微不和集故。設有極微不
T1562_.29.0350c26: 和集者。是彼類故。亦屬依縁。然五識身。唯用
T1562_.29.0350c27: 和集爲所縁故。不縁彼起。猶如雖有過去未
T1562_.29.0350c28: 來色等境界以五識身唯現境故不縁彼起。
T1562_.29.0350c29: 雖不縁彼而五境攝。又眼識不縁和合爲境。
T1562_.29.0351a01: 以青等顯色應非實故。若眼識縁和合爲境。
T1562_.29.0351a02: 青黄等覺應決定無。青等不應是和合故。若
T1562_.29.0351a03: 是和合應非實有。是則顯色。亦假非眞。無容
T1562_.29.0351a04: 眼識不取青等。有意識能分別青等。若言青
T1562_.29.0351a05: 等如和合者。其理不然。以就勝義。非許和合
T1562_.29.0351a06: 是色性故。有諸師説。和合亦非意識境故。或
T1562_.29.0351a07: 五識身。唯縁勝義。世俗唯是意識所縁。故無
T1562_.29.0351a08: 青等同和合過。如取未來不見滅色。於何分
T1562_.29.0351a09: 位縁和合耶。於彼所依已滅分位。豈不此位
T1562_.29.0351a10: 無和合耶。餘位亦無。何獨責此。如青等有和
T1562_.29.0351a11: 合本無。唯分別心計度而取。如於現世和集
T1562_.29.0351a12: 色等。起總計度名和合覺。如是亦應由覺慧
T1562_.29.0351a13: 力。於已滅位不集色等。起總計度名和合覺。
T1562_.29.0351a14: 又如覺慧。雖集去來現在等色總爲一聚名
T1562_.29.0351a15: 色蘊覺。而去來等諸色不同。不可集爲一和
T1562_.29.0351a16: 合聚。雖彼一一各起蘊覺。而去來等諸色不
T1562_.29.0351a17: 同。應不總生一色蘊覺。然有如是總色蘊覺。
T1562_.29.0351a18: 故知亦於已滅色等。彼雖離散不可和集。而
T1562_.29.0351a19: 覺慧力。攝爲一聚。成和合覺。理不相違。縁一
T1562_.29.0351a20: 合境名和合覺。如於已滅青色境界。謂是青
T1562_.29.0351a21: 性覺相分明。復爲他説。我見如是如是青性。
T1562_.29.0351a22: 如是於彼已滅色等。起和合覺明了現前。亦
T1562_.29.0351a23: 爲他説我見如是如是和合。若執意識亦不
T1562_.29.0351a24: 能縁和合爲境。是則應許諸和合覺無有所
T1562_.29.0351a25: 縁。若謂即縁所依爲境。是則應名縁色等覺。
T1562_.29.0351a26: 色等一一非和合故。何得説名縁和合覺。若
T1562_.29.0351a27: 謂施設理亦不然。不可無境有施設故。非畢
T1562_.29.0351a28: 竟無可施設有。是故意識。亦有能縁和合爲
T1562_.29.0351a29: 境非五識身。以彼唯縁實有境故。若執極微
T1562_.29.0351b01: 不可見故。眼識不縁實有爲境。此執不然。是
T1562_.29.0351b02: 可見故。而不了者。由彼眼根取境麁故。又彼
T1562_.29.0351b03: 眼識無分別故。諸有殊勝智慧力者。乃能了
T1562_.29.0351b04: 別細極微相。如遠近觀錦繍文像又如先説。
T1562_.29.0351b05: 先何所説。謂無極微不和集故。既常和集。非
T1562_.29.0351b06: 不可見。有説。極微性相安立。彼於眼識爲
T1562_.29.0351b07: 所縁定。眼識於彼非定現行。不能一一別相
T1562_.29.0351b08: 見者。不和會故。非非相故。以有諸法雖是可
T1562_.29.0351b09: 見有少因縁而不能見。如不能見水中鹽色。
T1562_.29.0351b10: 及不能見壁等障色。又不達義。妄引聖言。若
T1562_.29.0351b11: 執彼經有此義者。意識所縁亦應非實。同説
T1562_.29.0351b12: 虚僞妄失法故。若爾縁實覺慧應無。是則分
T1562_.29.0351b13: 明崩壞法論。若言意識通無漏故無斯過者。
T1562_.29.0351b14: 理亦不然。無漏意識。亦以總法爲所縁故。汝
T1562_.29.0351b15: 宗又許。眼等五識通無漏故。不應妄執五識
T1562_.29.0351b16: 所縁唯假非實。有世間智縁界爲境。彼所縁
T1562_.29.0351b17: 界亦應非實。然彼經説。六識所縁皆虚僞等。
T1562_.29.0351b18: 無有差別。故説有漏所縁唯假。但由貪著自
T1562_.29.0351b19: 所樂宗。若爾彼經復有何義。愚夫長夜。於色
T1562_.29.0351b20: 等境。妄執常等眞實性相。是故如來教聖弟
T1562_.29.0351b21: 子。如實觀彼離諸妄執。謂去來今六識所識。
T1562_.29.0351b22: 如彼妄執常等都無。皆是虚僞妄失之法。此
T1562_.29.0351b23: 顯妄執所取境虚。不顯所縁皆非是實。故彼
T1562_.29.0351b24: 經後復作是言。有能如是如實觀者。於去來
T1562_.29.0351b25: 今眼所識色。諸邪勝解想心見倒貪身繋等。
T1562_.29.0351b26: 廣説乃至。彼皆永斷。是故於中愚夫妄見所
T1562_.29.0351b27: 執常等。佛聖弟子。觀爲虚僞妄失之法。非觀
T1562_.29.0351b28: 境體爲虚僞等。是謂契經不違理義。又如是
T1562_.29.0351b29: 釋其理必然。由彼經説。於去來今眼所識色。
T1562_.29.0351c01: 非有眼識能識去來。又非去來可有和合。又
T1562_.29.0351c02: 非汝等許有去來。是故不應引彼聖教證成五
T1562_.29.0351c03: 識縁和合境。此契經義。違汝所宗。以説常等
T1562_.29.0351c04: 是虚等故。又彼經中。不依眼等五識境説。由
T1562_.29.0351c05: 觀彼境遠離所執常等性故。又説彼境三世
T1562_.29.0351c06: 別故。又説觀彼想心見倒貪身繋等皆永斷
T1562_.29.0351c07: 故。又若如言。便起定執於深義趣不思求者。
T1562_.29.0351c08: 受等亦應非勝義有。以於六境説虚等故。又
T1562_.29.0351c09: 於諸處唯總説言。眼色爲縁。生於眼識。如何
T1562_.29.0351c10: 得知。以界和合爲所依縁。生於眼識。非界和
T1562_.29.0351c11: 集爲所依縁。復如何知唯界和集。理如前説。
T1562_.29.0351c12: 復有聖言。顯眼等識非縁妄境。故契經言。於
T1562_.29.0351c13: 不見言見。於見言不見。此非聖語。於見言見。
T1562_.29.0351c14: 於不見言不見。此是聖語。若眼等識縁妄境
T1562_.29.0351c15: 者。於見言見。應非聖語。於見言不見。應是
T1562_.29.0351c16: 聖語。若謂隨俗説如是言無斯過者。則應意
T1562_.29.0351c17: 識説。縁實者亦隨俗言。是即一切唯有假説。
T1562_.29.0351c18: 便爲安住壞法論宗。或應辯析差別道理。又
T1562_.29.0351c19: 此聖語。依何境説。若依和合。眼識不縁和合
T1562_.29.0351c20: 爲境。已廣成立。若依和集即是勝義。何謂見
T1562_.29.0351c21: 言隨世俗説又所見色唯是勝義。於見見言
T1562_.29.0351c22: 可隨俗説。言於諸方不決定故。非所見色是
T1562_.29.0351c23: 隨俗言。而契經説。大母當知。於所見中唯有
T1562_.29.0351c24: 見語。此就増益常等性相。説此唯言。非於見
T1562_.29.0351c25: 境。又於色處説名有見及有對故。於聲等處
T1562_.29.0351c26: 別異説故。處非假有。非於假有補特伽羅瓶
T1562_.29.0351c27: 等法上有差別説。唯於實有色等法上。有
T1562_.29.0351c28: 自共相差別説故。又於此中。觸法處界有何
T1562_.29.0351c29: 差別。而言觸法處唯是假。界是實耶。若言此
T1562_.29.0352a01: 二亦有差別。多物和合方得處名。一一別物。
T1562_.29.0352a02: 即得名界。觸處可爾。法處云何。汝宗法處雖
T1562_.29.0352a03: 有三法。而無積集。法界何異。又彼建立處界
T1562_.29.0352a04: 不同。都無正理及所餘量。但彼上座。隨意而
T1562_.29.0352a05: 立。傍觀鑒人不應信受。又若處假界是勝義。
T1562_.29.0352a06: 上座此論便違經説。如契經説。喬答摩尊餘
T1562_.29.0352a07: 處説言。我覺一切。依何一切言我覺耶。唯願
T1562_.29.0352a08: 爲開勝義有法。世尊告曰。梵志當知。言一切
T1562_.29.0352a09: 者。謂十二處。此勝義有。餘皆虚僞。世尊不應
T1562_.29.0352a10: 依不實法説勝義有。又亦不應唯證假有成
T1562_.29.0352a11: 等正覺。空花論者可説此言。稱佛爲師。不應
T1562_.29.0352a12: 黨此。故十二處皆是實有。非於假法可説勝
T1562_.29.0352a13: 義。如是上座諸有所言。前後諦觀。多成違害。
T1562_.29.0352a14: 信而無智。同所敬承。具智信人。必無隨順。又
T1562_.29.0352a15: 衆盲喩。違彼自宗。一一極微非依縁體。衆
T1562_.29.0352a16: 微和合成依縁論。彼對盲喩。極不相符。和集
T1562_.29.0352a17: 極微爲依縁論。此對盲喩理不相違。許一一
T1562_.29.0352a18: 微是依縁故。執一一微非可見者。衆微和合
T1562_.29.0352a19: 亦應不見。同盲喩故。如非色合。故五識身。決
T1562_.29.0352a20: 定不用和合爲境。然必有境。故以實法爲境
T1562_.29.0352a21: 義成。若五識身。了勝義境。何縁五識不斷結
T1562_.29.0352a22: 耶。了自相故。外門轉故。無等引故。無分別
T1562_.29.0352a23: 故。一墮境故。所縁少故。雖了勝義而不斷結。
T1562_.29.0352a24: 故説七半有所縁中。五界唯縁勝義爲境。餘
T1562_.29.0352a25: 縁勝義。亦縁世俗。如是已説有所縁等。十八
T1562_.29.0352a26: 界中九無執受。何等爲九。謂前所説七有所
T1562_.29.0352a27: 縁。并全法界。此八及聲皆無執受。頌中及言。
T1562_.29.0352a28: 具含二義。一顯總集。謂八及聲總無執受。
T1562_.29.0352a29: 二顯異門。謂餘師説。不離根聲亦有執受。餘
T1562_.29.0352b01: 九通二。謂五色根。色香味觸。云何通二。眼等
T1562_.29.0352b02: 五根住現在世。名有執受。過去未來。名無執
T1562_.29.0352b03: 受。色香味觸住現在世不離五根。名有執受。
T1562_.29.0352b04: 過去未來及住現在。非不離根。名無執受。是
T1562_.29.0352b05: 故九界各通二門。何等名爲有執受相。標之
T1562_.29.0352b06: 心首而説是言。本論中説。己身所攝名有執
T1562_.29.0352b07: 受。此復云何。謂心心所執爲己有。即心心所
T1562_.29.0352b08: 共所執持。攝爲依處。名有執受。損益展轉更
T1562_.29.0352b09: 相隨故。若爾色等即應一向名無執受。心心
T1562_.29.0352b10: 所法不依彼故。非根性故不爾。色等若不離
T1562_.29.0352b11: 根。雖非所依。而是心等之所親附。故無此失。
T1562_.29.0352b12: 毘婆沙説。若諸色法逼迫斷壞。便能生苦。與
T1562_.29.0352b13: 此相違即能生樂。是己身攝。名有執受。有餘
T1562_.29.0352b14: 師説。若諸有情執爲自體。一切處時。方便防
T1562_.29.0352b15: 護茅灰火刺霜雹等縁。是己身攝。名有執
T1562_.29.0352b16: 受。若爾應違契經所説。故契經言。若於是處
T1562_.29.0352b17: 識所執藏。識所隨攝。名有執受。雖有是説而
T1562_.29.0352b18: 不相違。有執受法略有二種。一者有愛及有
T1562_.29.0352b19: 身見。執爲己有。名有執受。二者爲因能生苦
T1562_.29.0352b20: 樂。名有執受。宿業所引異熟果等。分位相續。
T1562_.29.0352b21: 是名第二。此中有愛及有身見。若正智生。即
T1562_.29.0352b22: 便斷滅。異熟相續。諸漏盡者。亦未斷滅。是故
T1562_.29.0352b23: 若法。既執受已。至般涅槃。隨轉不捨。此法一
T1562_.29.0352b24: 向名有執受。是爲經論二義差別。如是已説
T1562_.29.0352b25: 有執受等。十八界中。幾大種性。幾所造性。幾
T1562_.29.0352b26: 可積集。幾非積集。頌曰
T1562_.29.0352b27:     觸界中有二 餘九色所造
T1562_.29.0352b28:     法一分亦然 十色可積集
T1562_.29.0352b29: 論曰。觸界通二。一者大種。二者所造。此二如
T1562_.29.0352c01: 前十一觸釋。寡學上座。於此説言。非觸處中
T1562_.29.0352c02: 有所造色。所以者何。即諸大種形差別故。謂
T1562_.29.0352c03: 即大種次第安布。於諸金銀頗胝迦寶雲母
T1562_.29.0352c04: 金剛芭蕉練等和合聚中。説爲滑觸。與此相
T1562_.29.0352c05: 反和合聚中。説爲澁觸。餘隨所應。皆即大種
T1562_.29.0352c06: 安布差別。又眼亦能覺了彼故。彼謂依眼隨
T1562_.29.0352c07: 取大種形量色相。亦能覺了滑澁等物。故知
T1562_.29.0352c08: 滑等不異大種。此説不然。違聖教故。如契經
T1562_.29.0352c09: 説。苾芻當知。觸謂外處。是四大種。及四大種
T1562_.29.0352c10: 所造有色無見有對。彼不許有。如是契經。不
T1562_.29.0352c11: 應不許。入結集故。又不違害諸餘契經。亦不
T1562_.29.0352c12: 違理。故應成量。彼謂此經非入結集。越總頌
T1562_.29.0352c13: 故。如説。製造順別處經立爲異品。若爾便應
T1562_.29.0352c14: 棄捨一切。違自部執聖教契經如説。製造二
T1562_.29.0352c15: 種空經立爲異品。亦越總頌。如是等類。互相
T1562_.29.0352c16: 非撥。若謂此經非聖所説違餘經故。法處不
T1562_.29.0352c17: 説無色言故。如舍利子増十經中。唯作是言。
T1562_.29.0352c18: 有十色處。故知此經非入結集。但是對法諸
T1562_.29.0352c19: 師。愛無表色。製造安置阿笈摩中。若爾對法
T1562_.29.0352c20: 諸師。豈不亦能作如是説。譬喩部師。憎無表
T1562_.29.0352c21: 色。製造安置増十經中。如是展轉。更相非撥。
T1562_.29.0352c22: 便爲壞亂一切契經。然増十經。爲顯十種應
T1562_.29.0352c23: 遍知法。故但説言有十色處。此十一向苦諦
T1562_.29.0352c24: 攝故。苦諦唯是應遍知故。無有相違。無表有
T1562_.29.0352c25: 漏無漏性故。猶如意處。亦應修習。是故於彼
T1562_.29.0352c26: 増十經中。唯説一向應遍知法。豈不亦是應
T1562_.29.0352c27: 永斷耶。此難不然。立諦異故。又舍利子。於彼
T1562_.29.0352c28: 經中定有此意。言非盡法。即彼經中復説十
T1562_.29.0352c29: 種應永斷法謂五内外順諸蓋法非無餘法亦
T1562_.29.0353a01: 是永斷。是故成此不違餘經。如是上座。説觸
T1562_.29.0353a02: 處中無所造色。決定違害此別處經。智者應
T1562_.29.0353a03: 了。言即諸大種形差別故者。不説正因。云何
T1562_.29.0353a04: 定知。即諸大種形量差別名滑等性。非異大
T1562_.29.0353a05: 種別有滑等又諸大種。安布差別。即諸大種。
T1562_.29.0353a06: 非諸大種是眼所取。眼所取者。謂顯與形。如
T1562_.29.0353a07: 何乃言即諸大種形差別故。豈不闇中身亦
T1562_.29.0353a08: 能取形量差別。若爾大種應二根取。以言形
T1562_.29.0353a09: 量即大種故。由此即破彼第二因。謂眼亦能
T1562_.29.0353a10: 覺了彼故。又謂依眼隨取大種形量色相亦
T1562_.29.0353a11: 能覺了滑澁等者。此言何義。若謂眼取大種
T1562_.29.0353a12: 形量。既執形量不異大種。應許眼根能取大
T1562_.29.0353a13: 種。若謂眼根能取色相。大種形量隨此比知。
T1562_.29.0353a14: 如是云何。遮滑等異大種。由見色相。比知滑
T1562_.29.0353a15: 等言即大種。此有何因。而言滑等不異大種。
T1562_.29.0353a16: 但有虚言都無實義。又應謂堅即餘三大安
T1562_.29.0353a17: 布差別如滑澁等。謂他亦能如是計度。餘三
T1562_.29.0353a18: 大種。安布差別。即名爲堅。無別有堅異三可
T1562_.29.0353a19: 得。由無異因。不應別執。故彼言義。無所堪
T1562_.29.0353a20: 能。又因嗅香覺了苦酢。應言苦酢體不異香。
T1562_.29.0353a21: 又滑等相異諸大種。故異大種應別有性。謂
T1562_.29.0353a22: 非滑性即是堅性。非諸堅處皆有滑故。如
T1562_.29.0353a23: 地即堅未嘗相離滑性。若爾應不離堅亦非
T1562_.29.0353a24: 滑性即是濕性。非諸濕處皆有滑故。亦非
T1562_.29.0353a25: 滑性即是煖性。非諸煖處皆有滑故。亦非滑
T1562_.29.0353a26: 性即是動性。非息等處滑可得故。由此故知
T1562_.29.0353a27: 滑非大種。亦非不有。如實有法現可得故。又
T1562_.29.0353a28: 能爲縁生影像故。若謂唯有安布差別無實
T1562_.29.0353a29: 體者。理亦不然安布差別必有所依。此所依
T1562_.29.0353b01: 體即滑性故。或應唯得安布差別。不應亦了
T1562_.29.0353b02: 此中滑性。又契經中。方便説有如是滑性。如
T1562_.29.0353b03: 契經言
T1562_.29.0353b04:     如來皮膚極細滑 一切塵垢不著身
T1562_.29.0353b05: 又縱滑性。有經無經。然曾無經遮彼有故。又
T1562_.29.0353b06: 與正理不相違故。如是滑性實有義成。又若
T1562_.29.0353b07: 滑性。異四大種。無別有體。應假非實。是則身
T1562_.29.0353b08: 識應不了知。身識唯縁勝義境故。又離分別
T1562_.29.0353b09: 滑覺應無。如離分別。於諸大種。一一體上皆
T1562_.29.0353b10: 有別覺。即説身識縁諸大種。實物爲境。非縁
T1562_.29.0353b11: 假法。滑性亦然。既身所取。故不可説是假
T1562_.29.0353b12: 非實。又非一一大種中有。故異大種別有滑
T1562_.29.0353b13: 性。由此道理。亦總成立異四大種有澁等性。
T1562_.29.0353b14: 其中差別當更顯示。彼上座言。無別所造名
T1562_.29.0353b15: 輕重性。即諸大種。或少或多。説輕重故。又輕
T1562_.29.0353b16: 重性相待成故。非實有體。謂即一物待此名
T1562_.29.0353b17: 輕。待彼名重。非堅性等相待而成。又於風界
T1562_.29.0353b18: 説輕性故。輕即是風。如本論言。云何名風界。
T1562_.29.0353b19: 謂輕等動性。世尊亦説。諸輕等動性。名内外
T1562_.29.0353b20: 風界。此説不然。前説大種。與此相異。非此性
T1562_.29.0353b21: 故。若不了知經論義故。即謂輕性是風界者。
T1562_.29.0353b22: 應説重性是何大種。若説此宗謂有大種増
T1562_.29.0353b23: 生重性。重性即是此大種者。理必不然。重與
T1562_.29.0353b24: 地水相各異故。又於一切和合聚中。皆具有
T1562_.29.0353b25: 故。應無差別。若謂少多故無過者。應非重性
T1562_.29.0353b26: 即是堅濕。又許和合爲輕重故。身識不應縁
T1562_.29.0353b27: 彼爲境。又即大種衆多極微和合聚中。許爲
T1562_.29.0353b28: 重故。即應一切和合聚中皆有重性。無定因
T1562_.29.0353b29: 故。若言大種和集差別。能爲因縁別生重性
T1562_.29.0353c01: 則無斯過。此於世間現所見故。又言輕重相
T1562_.29.0353c02: 待成故。非實有者。此非善説。譬如因果。輕重
T1562_.29.0353c03: 亦然。謂如一物待此名因。非即待此復名爲
T1562_.29.0353c04: 果。待彼名果。非即待彼復名爲因。如是一物
T1562_.29.0353c05: 待此名輕。非即待此復名爲重。待彼名重。非
T1562_.29.0353c06: 即待彼復名爲輕。因果既實。此如何假。故唯
T1562_.29.0353c07: 能詮相待不定。非所詮體而有改易。又如彼
T1562_.29.0353c08: 此岸。輕重性亦爾。謂於彼物立彼岸名。非説
T1562_.29.0353c09: 此岸令體改易。或於此物立此岸名。非説彼
T1562_.29.0353c10: 岸令體改易。以即一物相續轉時。待此彼邊
T1562_.29.0353c11: 名彼此岸。輕重亦然。體非不定。又如黒白。輕
T1562_.29.0353c12: 重亦然。謂即一物待此名黒。待彼名白。而非
T1562_.29.0353c13: 顯色無別有體。是故相待。非不實因。若言待
T1562_.29.0353c14: 多總説一性。如瓶林等。是假非實。此亦應然。
T1562_.29.0353c15: 故非實者。云何知爾。應説其因。此且非因有
T1562_.29.0353c16: 過失故。若言堅等非相待成此相待成故非
T1562_.29.0353c17: 實者。堅等言説亦相待成。待不堅物立堅名
T1562_.29.0353c18: 故。堅非不實。此亦應然。若謂不然。未甞相待
T1562_.29.0353c19: 説堅爲濕。不相似故。此非不然。其所待因。一
T1562_.29.0353c20: 向決定。義相似故。然非待餘堅名濕者。以更
T1562_.29.0353c21: 無別所待因故。待不堅物説此爲堅。未甞待
T1562_.29.0353c22: 彼名不堅物。輕重亦然。故義相似。雖於輕聚
T1562_.29.0353c23: 有時説重。而非由説捨彼輕性。但餘縁故。起
T1562_.29.0353c24: 異能詮。體非改易。如前已辯。是故相待非
T1562_.29.0353c25: 不實因。或諸堅物亦有待對成異品類。謂或
T1562_.29.0353c26: 名堅。成名堅勝。或名堅極。於中亦説堅名
T1562_.29.0353c27: 不堅。其理既同。汝應生喜。不能令喜。輕重
T1562_.29.0353c28: 二物。同堅不堅。應成一故。且輕重性異諸
T1562_.29.0353c29: 大種。實有義成。然不應言相待不定應成一
T1562_.29.0354a01: 物。如黒與白。雖相待對。品類不同。而非一
T1562_.29.0354a02: 故。若言黒白。雖品類異。而未曾有説白爲黒
T1562_.29.0354a03: 黒爲白者。此亦不然。現見世間。有此説故。名
T1562_.29.0354a04: 雖不定而體不易。如前已説。故體不同。又如
T1562_.29.0354a05: 汝説。微火爲冷。有微煖聚。待此名冷。待彼名
T1562_.29.0354a06: 煖名雖不定而體是實。此亦應然。有諸色聚。
T1562_.29.0354a07: 輕極微多。重極微少。此聚名輕。與此相違彼
T1562_.29.0354a08: 聚名重。輕重二性聚同體別。其理顯然。何縁
T1562_.29.0354a09: 不受。言於風界説輕性故輕即風者。此亦不
T1562_.29.0354a10: 然。辯大種中已釋此義。對堅等三。動最難了。
T1562_.29.0354a11: 故擧輕果以顯風因。雖四大種皆是輕因。而
T1562_.29.0354a12: 就増強。故作是説。火雖増強而不決定。又輕
T1562_.29.0354a13: 與動相順相似。故論經言。輕等動性。若唯如
T1562_.29.0354a14: 言定取義者。即彼經説。髮毛爪等名内地界。
T1562_.29.0354a15: 豈髮毛等唯地界耶。是故彼言。有別意趣。不
T1562_.29.0354a16: 應執彼遮輕造色。又阿笈摩有如是頌
T1562_.29.0354a17:     堅重墜身中 如重舟沈海
T1562_.29.0354a18: 故重如堅。應實有體。有餘師説。輕性唯用重
T1562_.29.0354a19: 無爲體。此亦不然。於虚空等重性既無。應有
T1562_.29.0354a20: 輕故。又於薪等重性非無。亦有輕故。若不爾
T1562_.29.0354a21: 者。擲置水内則不應浮。有非有性。不應倶有。
T1562_.29.0354a22: 亦不應説廣大故浮。廣大是形非觸性故。廣
T1562_.29.0354a23: 大石等亦應浮故。又此輕性是輕安果。故體
T1562_.29.0354a24: 非無。謂修定者。由輕安故。身覺輕觸。不應用
T1562_.29.0354a25: 無作輕安果。若唯令身離重觸故名爲果者。
T1562_.29.0354a26: 理亦不然。輕性是身長養因故。不應謂無。亦
T1562_.29.0354a27: 能長養。以離輕安。應長養故。若謂輕安能除
T1562_.29.0354a28: 重觸。唯大種生名長養者。應謂輕安滅餘大
T1562_.29.0354a29: 種生。餘大種。即名長養。何滅重爲。重性如輕
T1562_.29.0354b01: 應非別有。則與上座所執應同。然不應理。輕
T1562_.29.0354b02: 重二相。諸大種中。皆無有故。若執輕性即諸
T1562_.29.0354b03: 大種少分爲體。應執輕安現在前故少大種
T1562_.29.0354b04: 生。何故輕安與諸大種相違而起。若相違者。
T1562_.29.0354b05: 少亦應不生。若不相違。誰障多不起。故輕不
T1562_.29.0354b06: 應是輕安果。又輕非用重無爲性。品類異故。
T1562_.29.0354b07: 猶如重性。又阿笈摩説有輕重。如彼所説。如
T1562_.29.0354b08: 諸鐵團或諸鐵鍱。若時有火。有極煖熱。爾時
T1562_.29.0354b09: 便有極軟極輕極調柔用與此相違。極堅極
T1562_.29.0354b10: 重極不調柔。我身亦爾。若有輕安。則便有輕
T1562_.29.0354b11: 有調柔用。堪任修斷。與此相違。即便有重。無
T1562_.29.0354b12: 調柔用。不任修斷
T1562_.29.0354b13: *説一切有部順正理論*卷第四
T1562_.29.0354b14:
T1562_.29.0354b15:
T1562_.29.0354b16:
T1562_.29.0354b17: 阿毘達磨順正理論卷第五
T1562_.29.0354b18:   尊者衆賢造
T1562_.29.0354b19:  *三藏法師玄奘奉  詔譯 
T1562_.29.0354b20:   辯本事品第一之五
T1562_.29.0354b21: 又上座言。火界或少。或不増強。即名爲冷。所
T1562_.29.0354b22: 以者何。於彼無日。或去日遠。便有冷故。又如
T1562_.29.0354b23: 極大炎熱起時。無別少分所造觸起。同許唯
T1562_.29.0354b24: 有火大増多。熱減少時亦應如是。無別少分
T1562_.29.0354b25: 所造觸生。應許唯是火大減少。若別有冷亦
T1562_.29.0354b26: 應許有別所造觸非煖非冷。是故定無冷所
T1562_.29.0354b27: 造觸。非火界少。或不増強即名爲冷。現見冷
T1562_.29.0354b28: 觸所損害者。火界増時能攝益故。損害因増
T1562_.29.0354b29: 轉應損害。誰有智者作如是執。被少火害歸
T1562_.29.0354c01: 投大火。若謂彼由匱乏火故有損害者。理必
T1562_.29.0354c02: 不然。定有餘因能損害故。謂火少故。有餘冷
T1562_.29.0354c03: 増能爲損害。非即由火。由此准説冷攝益者。
T1562_.29.0354c04: 謂爲少因。所攝益者。此因若増。轉應攝益。是
T1562_.29.0354c05: 故彼論非爲應理。又彼所説。熱増減時。無所
T1562_.29.0354c06: 造生唯即火者。亦不應理。現見二法更互相
T1562_.29.0354c07: 違。一法増時餘法減故。如能斷道與所斷惑。
T1562_.29.0354c08: 非道増時無別惑起。例道退位無別惑生。又
T1562_.29.0354c09: 冷生時和合異故。謂水風界増盛聚中。有冷
T1562_.29.0354c10: 生因。非由火界。不應就火増盛爲難。又執火
T1562_.29.0354c11: 界少爲冷者。彼雪聚中火微極少。不應於此
T1562_.29.0354c12: 冷微極多。智不應言如如火界漸漸微少。如
T1562_.29.0354c13: 是如是火界轉多。爲應理論。彼執冷火無別
T1562_.29.0354c14: 體故。不可金少即爲非金。故有別物異諸大
T1562_.29.0354c15: 種。由火界減。彼物體増。是所造觸。説名爲冷。
T1562_.29.0354c16: 有執此宗。謂有大種増生冷觸。冷觸即是此
T1562_.29.0354c17: 大種者。理亦不然。冷與水風相各異故。又二
T1562_.29.0354c18: 物成。體應是假便應不爲身識所縁。以非冷
T1562_.29.0354c19: 煖無別性故。例無別冷。理亦不然。彼即冷等
T1562_.29.0354c20: 下等品類。分位別故有餘師説。冷等唯用煖
T1562_.29.0354c21: 無爲體此亦不然。品類異故。猶如煖等。不容
T1562_.29.0354c22: 無法有異品類。或應地等用無爲性。謂亦可
T1562_.29.0354c23: 説唯水等無。名地等界。故彼所説。非破冷觸
T1562_.29.0354c24: 是造色因。又冷能爲覺生縁故。如火界等非
T1562_.29.0354c25: 即煖無。應有色聚全無有火。有非有倶不應
T1562_.29.0354c26: 理故。諸色聚中既必有火。是則冷觸應畢竟
T1562_.29.0354c27: 無。故知離火別有冷觸。又諸冷觸其體實有。
T1562_.29.0354c28: 相状分明。現可覺故。猶如煖等。又契經中。如
T1562_.29.0354c29: 煖説故。體必應有。故契經言。我於冷煖皆能
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