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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_.29.0360a01: 隨欲重生。異熟生色。無如是事。汝今何故言
T1562_.29.0360a02: 於眼等此事應同。豈異熟色斷已重起。又我
T1562_.29.0360a03: 難意聲既是色與異熟色起法不同。應非異
T1562_.29.0360a04: 熟。何預意等。而汝欻責意等云何。汝自許聲
T1562_.29.0360a05: 所因大種。是異熟故。聲異熟生。若許意等亦
T1562_.29.0360a06: 如是者。從非異熟所生意等。則應一向非異
T1562_.29.0360a07: 熟生。若從異熟所生意等。亦應一向是異熟
T1562_.29.0360a08: 生。既不許然。如何例責。又色非色法有異故。
T1562_.29.0360a09: 異熟相續。亦應不同。非不生盲異熟生眼。起
T1562_.29.0360a10: 已斷壞。終不重生。即令意等異熟生法相續
T1562_.29.0360a11: 間絶。亦不重起。又異熟心。爲非異熟間。復異
T1562_.29.0360a12: 熟生時。即非異熟能爲彼生因。復能斷彼類。
T1562_.29.0360a13: 非聲生因即令聲斷。是故異熟色與意等相
T1562_.29.0360a14: 續各異。不應爲例。以要言之。彼於此論異熟
T1562_.29.0360a15: 長養等流義言。都不解了。致斯紛競。故應且
T1562_.29.0360a16: 止。鑒者當知。如是已説異熟生等。今應思擇。
T1562_.29.0360a17: 若有眼界。先不成就。今得成就。亦眼識耶。若
T1562_.29.0360a18: 眼識界先不成就。今得成就。亦眼界耶。如是
T1562_.29.0360a19: 等問。今應略答。頌曰
T1562_.29.0360a20:     眼與眼識界 獨倶得非等
T1562_.29.0360a21: 論曰。獨得者。謂或有眼界。先不成就今得成
T1562_.29.0360a22: 就。非眼識。謂生欲界。漸得眼根。及無色歿。
T1562_.29.0360a23: 生二三四靜慮地時。或有眼識。先不成就。今
T1562_.29.0360a24: 得成就。非眼界。謂生二三四靜慮地。眼識現
T1562_.29.0360a25: 起。及從彼歿生下地時。倶得者。謂或有二界。
T1562_.29.0360a26: 先不成就。今得成就。謂無色歿。生於欲界及
T1562_.29.0360a27: 梵世時。非者倶非。謂除前相。等者攝餘所未
T1562_.29.0360a28: 説義。此復云何。謂若成就眼界亦眼識界
T1562_.29.0360a29: 耶。應作四句。第一句者。謂生二三四靜慮地。
T1562_.29.0360b01: 眼識不起。第二句者。謂生欲界。未得眼根。或
T1562_.29.0360b02: 得已失。第三句者。謂生欲界。得眼不失。及生
T1562_.29.0360b03: 梵世。若生二三四靜慮地。眼識現起。第四句
T1562_.29.0360b04: 者。謂除前相。如是眼界與色界。眼識與色界。
T1562_.29.0360b05: 得及成就。如理應思。由斯理路。例應思擇。後
T1562_.29.0360b06: 五種三得與成就。并互相望及捨不成。如毘
T1562_.29.0360b07: 婆沙廣文示現。恐詞繁雜故今不述
T1562_.29.0360b08: *説一切有部順正理論*卷第五
T1562_.29.0360b09:
T1562_.29.0360b10:
T1562_.29.0360b11:
T1562_.29.0360b12: 阿毘達磨順正理論卷第六
T1562_.29.0360b13:   尊者衆賢造
T1562_.29.0360b14:  *三藏法師玄奘奉  詔譯 
T1562_.29.0360b15:   辯本事品第一之六
T1562_.29.0360b16: 如是已説得成就等。十八界中。幾内幾外。頌
T1562_.29.0360b17:
T1562_.29.0360b18:     内十二眼等 色等六爲外
T1562_.29.0360b19: 論曰。六根六識十二名内。外謂所餘色等六
T1562_.29.0360b20: 境。我依名内。外謂此餘。我體既無。内外何
T1562_.29.0360b21: 有。非無淨戒有淨戒依。經主此中作如是釋。
T1562_.29.0360b22: 我執依止故假説心爲我。故契經説
T1562_.29.0360b23:     由善調伏我 智者得生天
T1562_.29.0360b24: 世尊餘處説調伏心。如契經言
T1562_.29.0360b25:     應善調伏心 心調能引樂
T1562_.29.0360b26: 故但於心假説爲我。眼等爲此所依親近。故
T1562_.29.0360b27: 説名内。色等爲此所縁疎遠。故名爲外。若爾
T1562_.29.0360b28: 六識應不名内。未至意位。非心依故。至意位
T1562_.29.0360b29: 時不失六識界。未至意位亦非越意相。若異
T1562_.29.0360c01: 此者。意界唯應在過去世六識唯在現在未
T1562_.29.0360c02: 來。便違自宗許十八界皆通三世。又若未來
T1562_.29.0360c03: 現在六識。無意界相。設至過去意界位中。亦
T1562_.29.0360c04: 應不立。相於三世無改易故。此釋不然。今且
T1562_.29.0360c05: 應説。何縁一生一住一滅及一果等心心所
T1562_.29.0360c06: 中。説心名内。心所爲外。豈不心所依假我心。
T1562_.29.0360c07: 是能依性。對彼所依。極親近故。轉應名内。又
T1562_.29.0360c08: 非眼等與眼識等常爲所依。未曾有心。不與
T1562_.29.0360c09: 心所爲所依性。故唯心所。應名爲内。或復此
T1562_.29.0360c10: 中有何殊理。與假我心爲所依者。立之爲内。
T1562_.29.0360c11: 不立能依。故彼所言。無深理趣。又心少分。是
T1562_.29.0360c12: 我執依。一切心依。皆名爲内。由此不應作如
T1562_.29.0360c13: 是釋。我執依止。故假説心爲我。又少分心。貪
T1562_.29.0360c14: 等依故。應一切心皆成染汚。或少分心。尋伺
T1562_.29.0360c15: 依故。一切應成有尋有伺。此既不爾。彼云何
T1562_.29.0360c16: 然。差別因縁不可得故。又彼何能遮心所等
T1562_.29.0360c17: 我執依性。以有身見縁五取蘊爲境界故。是
T1562_.29.0360c18: 故彼釋理定不然。若爾何縁説心爲我。恒於
T1562_.29.0360c19: 自境自在行故。我謂於自境常自在行。心曾
T1562_.29.0360c20: 無有時不行自境。故一切心。皆名爲我。非諸
T1562_.29.0360c21: 心所亦得我名。意爲上首故。經説獨行故。彼
T1562_.29.0360c22: 要依心能行境故。如諸心所。雖亦調伏。而但
T1562_.29.0360c23: 就勝説調伏心。説我亦然。唯心非所。若法與
T1562_.29.0360c24: 此似我之心。爲不共益。彼名爲内。與此相違
T1562_.29.0360c25: 餘法名外。故諸心所無成内失。又諸心所。雖
T1562_.29.0360c26: 復與心一生住等。而心望心。獨名爲内。非心
T1562_.29.0360c27: 所者。同異類心。展轉相望。爲所依性。皆不捨
T1562_.29.0360c28: 故。諸心所法。異類望心。必定捨離能依性故。
T1562_.29.0360c29: 謂若善心。望善染汚及無記心。爲所依性。皆
T1562_.29.0361a01: 不捨離。染汚無記心亦如是。若善心所望彼
T1562_.29.0361a02: 染汚及無記心。捨能依性。染汚無記望餘亦
T1562_.29.0361a03: 爾。故心望心爲所依性。無相簡隔。得名爲
T1562_.29.0361a04: 内。心所望心。爲能依性。有相*簡隔。不得内
T1562_.29.0361a05: 名。又諸心所。望同類心。爲能依性。或多或
T1562_.29.0361a06: 少。心爲所依。則不如是由此内名在心非所。
T1562_.29.0361a07: 若爾大法應受内名。不爾心所朋類壞故。如
T1562_.29.0361a08: 異生中不墮法者。復有餘師。依訓詞理以釋
T1562_.29.0361a09: 内名。謂我於彼有増上用。故名爲内。我謂自
T1562_.29.0361a10: 體。於所餘法。有増上用。如彼大徳鳩摩邏多
T1562_.29.0361a11: 説如是頌
T1562_.29.0361a12:     若爪指舌端 無別増上用
T1562_.29.0361a13:     動觸嘗肴膳 作用應無差
T1562_.29.0361a14: 色香味觸。諸色聚中。或唯身根。有増上用。如
T1562_.29.0361a15: 是廣説。乃至眼根。心亦於餘有増上用。是故
T1562_.29.0361a16: 十二。皆得内名。若爾受等自體差別。亦見於
T1562_.29.0361a17: 餘有増上用。是則諸法皆應名内。上座所宗。
T1562_.29.0361a18: 既一切法皆法處攝。彼宗云何建立内外。彼
T1562_.29.0361a19: 説如餘。云何如餘。謂爲六識作所依者。建立
T1562_.29.0361a20: 爲内。不爲六識作所依者。建立爲外。夫所依
T1562_.29.0361a21: 者。唯有情數親近不共色等不定。如彼色等。
T1562_.29.0361a22: 雖復亦有是有情數親近不共與眼等同。非
T1562_.29.0361a23: 所依故。而立爲外。不立爲内。如是眼等雖法
T1562_.29.0361a24: 處攝。與受等同是所依故。而立爲内。不立爲
T1562_.29.0361a25: 外。所餘法處。唯名爲外。又雖眼等皆通二分。
T1562_.29.0361a26: 而内外性。互不相違。是故不應執此爲難。謂
T1562_.29.0361a27: 作眼等識所依時。立爲内性。若作意識所縁
T1562_.29.0361a28: 境時。立爲外性。彼謂如意根是内處攝。爲意
T1562_.29.0361a29: 識所縁。復外處攝。如是所説品類言詞。皆率
T1562_.29.0361b01: 己情。不能遮過。有似比度。無眞教理。所以者
T1562_.29.0361b02: 何。違契經故。如契經説。苾芻當知。法謂外
T1562_.29.0361b03: 處。是十一處所不攝法。無見無對。且於此經。
T1562_.29.0361b04: 非一切法皆法處攝。由此經中遮十一處攝
T1562_.29.0361b05: 法處故。亦非唯彼所執別法名爲法處。由此
T1562_.29.0361b06: 經中非如意處説無色故。彼宗唯執受想思
T1562_.29.0361b07: 蘊。名別法處。於中無色。若此經中。依彼別
T1562_.29.0361b08: 法。説法處者。則應如説無見無對。亦言無色。
T1562_.29.0361b09: 由是理故。於此經中。再廣遮遣異眼等處。
T1562_.29.0361b10: 謂是十一處所不攝法。及無見無對。若色唯
T1562_.29.0361b11: 有有見有對。更無餘色。直欲宣説別法處者。
T1562_.29.0361b12: 應但説言。法謂外處意處不攝亦是無色。由
T1562_.29.0361b13: 是已成此別法處十一不攝無見無對。或復
T1562_.29.0361b14: 應言無見無對意處不攝亦是無色。此中不
T1562_.29.0361b15: 説無色言故。又遮眼等攝法處故。由此別有
T1562_.29.0361b16: 法處色成。此色是何。謂無表色。業倶舍中當
T1562_.29.0361b17: 共思擇。云何令他知眼等處。雖爲意境。而唯
T1562_.29.0361b18: 是内。故此經中。遮總數攝及差別性。以顯法
T1562_.29.0361b19: 處。謂佛世尊觀未來世。於我生處有稱釋子。
T1562_.29.0361b20: 執一切法皆是法處。爲遮彼故。顯了説言。法
T1562_.29.0361b21: 處唯此非一切法。是故唯於辨法處相。説十
T1562_.29.0361b22: 一處所不攝言。以眼等無展轉攝義。於眼等
T1562_.29.0361b23: 處無如是説。意識能縁一切法故。勿一切法
T1562_.29.0361b24: 皆法處收。故於此中如是遮遣。又彼上座。復
T1562_.29.0361b25: 立眼等通内外性。定應不成。以曾無處説。彼
T1562_.29.0361b26: 眼等若作眼等識所依時。立爲内性。若作意
T1562_.29.0361b27: 識所縁境時。立爲外性。由此即破所引意根。
T1562_.29.0361b28: 以如眼等曾無説故。如何自號善釋難師。而
T1562_.29.0361b29: 絶未知立同喩法。既能如此何遠擧意。爲成
T1562_.29.0361c01: 眼根通内外性。只應近擧耳爲同法。爲成耳
T1562_.29.0361c02: 根通内外性。亦應近擧眼爲同法。彼上座言。
T1562_.29.0361c03: 所立眼等通内外性。決定應成。如世尊説。苾
T1562_.29.0361c04: 芻當知。諸所有眼或過去或未來或現在。或
T1562_.29.0361c05: 内或外。乃至廣説。意亦如是。若爾便有太過
T1562_.29.0361c06: 之失。如契經説。於内身中住循身觀。乃至廣
T1562_.29.0361c07: 説。又如經言。諸所有色。若過去若未來若現
T1562_.29.0361c08: 在。若内若外。乃至廣説。於色等中。既無内
T1562_.29.0361c09: 性。經不應説。諸所有言。受想行中。如何有
T1562_.29.0361c10: 内。又先自説。若爲六識作所依者。建立爲内。
T1562_.29.0361c11: 既許如是。色等受等。非識所依。應唯名外。經
T1562_.29.0361c12: 何説内。如色受等。雖説内言。而非内處。唯外
T1562_.29.0361c13: 處攝。如是眼等。雖説外言。而非法處。唯内處
T1562_.29.0361c14: 攝。若爾經言有何意趣。此經意趣。當共思求。
T1562_.29.0361c15: 汝上所言。且不應理。我今當釋。此經意趣。謂
T1562_.29.0361c16: 彼眼等爲識所依。説名爲内。色等所縁説名
T1562_.29.0361c17: 爲外。彼此無諍。又如眼根識所依止。已正當
T1562_.29.0361c18: 生説名爲内。與此相違。説名爲外。乃至意根。
T1562_.29.0361c19: 内外亦爾。若色等境。與識所依。同一身轉。説
T1562_.29.0361c20: 名爲内。與此相違。説名爲外。如是就處就所
T1562_.29.0361c21: 依身。建立内外。不違聖教。隨順法相。是故上
T1562_.29.0361c22: 座所立眼等。通内外性。定爲不成非但不成。
T1562_.29.0361c23: 相又雜亂。以執眼等作識依縁爲内外性。相
T1562_.29.0361c24: 雜亂故。謂若意識縁所依意爲境起時。此意
T1562_.29.0361c25: 當言置在何聚。不應在内意識所縁故。不應
T1562_.29.0361c26: 在外意識所依故。不應在内外。非經所説故。
T1562_.29.0361c27: 會無經説。如是意根。或内或外。或通内外。
T1562_.29.0361c28: 豈不説有内外心耶。此就依身説爲内外。若
T1562_.29.0361c29: 異此釋。應於受等内性不成。又應於心不具
T1562_.29.0362a01: 三觀。於唯外心住循心觀。無容有故。彼如是
T1562_.29.0362a02: 執。心爲意識作所縁時。説名爲外。此即名内。
T1562_.29.0362a03: 心常爲識作所依故。若許眼等意識縁時。亦
T1562_.29.0362a04: 唯名内。斯有何失。非彼眼等有時不爲自所
T1562_.29.0362a05: 發識作所依性。如是上座。立内外門。違害契
T1562_.29.0362a06: 經。不成相亂。唯我阿毘達磨諸大論師所立。
T1562_.29.0362a07: 順經成就。無雜亂失。已説内外。十八界中。幾
T1562_.29.0362a08: 同分幾彼同分。頌曰
T1562_.29.0362a09:     法同分餘二 作不作自業
T1562_.29.0362a10: 論曰。法同分者。謂一法界唯是同分。今應先
T1562_.29.0362a11: *辨境同分相。若境與識定爲所縁。且如法
T1562_.29.0362a12: 界。與彼意識爲定所縁。是不共故。識於其中
T1562_.29.0362a13: 已生生法。此所縁境。説名同分。意能遍縁一
T1562_.29.0362a14: 切境故。於三世境及非世中。無一法界不於
T1562_.29.0362a15: 其中已正當生無邊意識。二念意識。即能普
T1562_.29.0362a16: 縁一切法故。由是法界。恒名同分。餘二者。謂
T1562_.29.0362a17: 餘十七界。皆有同分及彼同分。何名同分彼
T1562_.29.0362a18: 同分耶。謂作自業不作自業。若作自業名爲
T1562_.29.0362a19: 同分。不作自業名彼同分。如何眼等説爲同
T1562_.29.0362a20: 分彼同分耶。且同分眼。説有三種。謂於色界。
T1562_.29.0362a21: 已正當見。彼同分眼。説有四種。謂此相違及
T1562_.29.0362a22: 不生法。西方諸師説有五種彼同分眼。謂不
T1562_.29.0362a23: 生法。復開爲二。有識無識相差別故。如眼耳
T1562_.29.0362a24: 鼻舌身亦然。各於自境。應説自用。意界同分。
T1562_.29.0362a25: 説有三種。謂於所縁。已正當了。彼同分意。唯
T1562_.29.0362a26: 有一種。謂不生法。色界同分。説有三種。謂眼
T1562_.29.0362a27: 所見。已正當滅。彼同分色。説有四種。謂此相
T1562_.29.0362a28: 違及不生法。廣説乃至觸界亦爾。各對自根。
T1562_.29.0362a29: 應説自用。眼等六識依生不生。立二分故。如
T1562_.29.0362b01: 意界説。眼若於一是同分。於餘一切亦同分。
T1562_.29.0362b02: 此若於一是彼同分。於餘一切亦彼同分。廣
T1562_.29.0362b03: 説乃至意界亦爾。色即不爾。於見者是同分。
T1562_.29.0362b04: 於不見者是彼同分。或有諸色。在妙高等山
T1562_.29.0362b05: 中而住。於一切有情。皆是彼同分。有天眼者。
T1562_.29.0362b06: 以無用故亦不觀彼。或有諸色。唯於一有情
T1562_.29.0362b07: 名爲同分。如獨於私隱已正當觀。或有諸色。
T1562_.29.0362b08: 於百千有情名爲同分。如共觀月舞相撲等
T1562_.29.0362b09: 色。復有何縁説眼同分及彼同分異於色耶。
T1562_.29.0362b10: 容多有情同見一色。無用一眼二有情觀。聲
T1562_.29.0362b11: 如色説。是共境故。香味觸三。如内界説。非共
T1562_.29.0362b12: 境故。然諸世間。依假名想。有言我等同嗅此
T1562_.29.0362b13: 香同嘗此味同覺此觸。云何同分彼同分義。
T1562_.29.0362b14: 分謂交渉。同有此分故名同分。云何交渉。謂
T1562_.29.0362b15: 根境識更相交渉。即是展轉相隨順義。或復
T1562_.29.0362b16: 分者。是已作用更相交渉。故先説言。若作自
T1562_.29.0362b17: 業名爲同分。或復分者。是所生觸。依根境識
T1562_.29.0362b18: 交渉生故。同有此分故名同分。即同有用同
T1562_.29.0362b19: 有觸義。與此相違名彼同分。由非同分與彼
T1562_.29.0362b20: 同分種類分同。名彼同分。云何與彼種類分
T1562_.29.0362b21: 同。謂此與彼同見等相。同處同界。互爲因故。
T1562_.29.0362b22: 互相屬故。互相引故。種類分同。已説同分及
T1562_.29.0362b23: 彼同分。十八界中。幾見所斷。幾修所斷。幾
T1562_.29.0362b24: 非所斷。頌曰
T1562_.29.0362b25:     十五唯修斷 後三界通三
T1562_.29.0362b26:     不染非六生 色定非見斷
T1562_.29.0362b27: 論曰。十五界者。謂十色界及五識界。唯修斷
T1562_.29.0362b28: 者。此十五界唯修所斷。後三界者。意界法界
T1562_.29.0362b29: 及意識界。於六三中最後説故。通三者。謂此
T1562_.29.0362c01: 後三界各通三種。此中八十八隨眠。及彼相
T1562_.29.0362c02: 應心心所法。并彼諸得若彼生等。諸倶有法。
T1562_.29.0362c03: 皆見所斷所餘有漏。皆修所斷。一切無漏。皆
T1562_.29.0362c04: 非所斷。此中有説。最初聖道。刹那生時。諸異
T1562_.29.0362c05: 生性。一切皆得永不成就。是故此性。亦見所
T1562_.29.0362c06: 斷。經説。預流得不墮法。非不永斷。能招惡趣
T1562_.29.0362c07: 身語意業。得盡惡趣。名不墮法。又説。我已盡
T1562_.29.0362c08: 那落迦。乃至廣説。盡是斷義。如阿羅漢。自記
T1562_.29.0362c09: 別言。我生已盡。是故染汚能招惡趣身語業
T1562_.29.0362c10: 等。亦見所斷。皆與見道極相違故。爲遮此説。
T1562_.29.0362c11: 言不染。非六生色。定非見斷。其異生性。
T1562_.29.0362c12: 是不染汚。無記性攝。此若染汚。欲界異生。離
T1562_.29.0362c13: 欲貪已。應非異生。此成就得。依屬生身。是故
T1562_.29.0362c14: 不應生餘界地成餘界地諸異生性。此若是
T1562_.29.0362c15: 善斷善根者。應非異生。故不染汚無記性攝。
T1562_.29.0362c16: 既不染汚非見所斷。若見所斷應忍所斷。若
T1562_.29.0362c17: 忍所斷。忍正起時。猶應成就則應聖者亦是
T1562_.29.0362c18: 異生。又不染法。定非見斷。縁彼煩惱。究竟斷
T1562_.29.0362c19: 時。方名斷故。又非六生。亦非見斷。六謂意
T1562_.29.0362c20: 處。異此而生。名非六生。是從眼等五根生義。
T1562_.29.0362c21: 即五識等。縁色等境。外門轉故。非見所斷。又
T1562_.29.0362c22: 諸色法。若染不染。亦非見斷。如不染法。縁彼
T1562_.29.0362c23: 煩惱。究竟斷時。方名斷故。斷義云何。略有二
T1562_.29.0362c24: 種。一離縛斷二離境斷。離縛斷者。如契經言。
T1562_.29.0362c25: 於無内眼結如實了知我無内眼結。離境斷
T1562_.29.0362c26: 者。如契經言。汝等苾芻。若能於眼斷欲貪者。
T1562_.29.0362c27: 是則名爲眼得永斷。阿毘達磨諸大論師。依
T1562_.29.0362c28: 彼次第。立二種斷。一自性斷。二所縁斷。若法
T1562_.29.0362c29: 是結及一果等。對治生時。於彼得斷。名自性
T1562_.29.0363a01: 斷。由彼斷故於所縁事。便得離繋。不必於中
T1562_.29.0363a02: 得不成就。名所縁斷。此中一切。若有漏色。若
T1562_.29.0363a03: 不染汚。有漏無色。及彼諸得生等法上。有見
T1562_.29.0363a04: 所斷及修所斷。諸結所繋。如是諸結。漸次斷
T1562_.29.0363a05: 時。於一一品各別體上。起離繋得時彼諸結
T1562_.29.0363a06: 及一果等。皆名已斷。彼有漏色。及不染汚。有
T1562_.29.0363a07: 漏無色。并彼諸得生等法上。諸離繋得。爾時
T1562_.29.0363a08: 未起。未名爲斷。由彼諸法唯隨彼地最後無
T1562_.29.0363a09: 間道所斷故。非諸見道。能隨地別次第離染。
T1562_.29.0363a10: 云何能斷彼色等法。見聖諦者。諸惡趣法。衆
T1562_.29.0363a11: &T055626;故。已得不生。縁彼煩惱未斷盡故。猶
T1562_.29.0363a12: 未名斷。若法未斷已得不生。或不成就。此與
T1562_.29.0363a13: 已斷有何差別。斷據治道。令得離繋。非謂不
T1562_.29.0363a14: 生。或不成就。且非不生。故名爲斷。以不定故
T1562_.29.0363a15: 所以者何。或有已斷。而猶得生。如彼身中異
T1562_.29.0363a16: 熟果等。隨其所應。或有已斷。亦得不生如身
T1562_.29.0363a17: 見等。或有未斷。已得不生。如未離染聖者身
T1562_.29.0363a18: 中。無有愛等一切過去及未來世諸不生法。
T1562_.29.0363a19: 若諸無爲。已得忍者。邪見等法。如是一切。或
T1562_.29.0363a20: 有未斷而亦得生。如所餘法。隨其所應。亦非
T1562_.29.0363a21: 不成。故名爲斷。亦不定故。所以者何。或有已
T1562_.29.0363a22: 斷。而猶成就。如彼身中不染汚法。隨其所應。
T1562_.29.0363a23: 諸染汚法。彼若斷已。定不成就。或染汚法。彼
T1562_.29.0363a24: 雖未斷。而不成就。如未離欲者得煖隨轉戒
T1562_.29.0363a25: 諸犯戒惡捨而未斷。最後無間道所斷故。非
T1562_.29.0363a26: 身語業九品漸斷。諸染汚者。過亦少故。如是
T1562_.29.0363a27: 等類。或有未斷而亦成就。如所餘法。隨其所
T1562_.29.0363a28: 應。有餘師説。招惡趣等身語二業。非見所斷。
T1562_.29.0363a29: 親等起故。非見所斷。有餘於此説過難言。現
T1562_.29.0363b01: 見餘品親所起業。餘品道生。方能永斷。是故
T1562_.29.0363b02: 彼説。定不應理。此難不然。應審思故。亦見此
T1562_.29.0363b03: 品親等起業。此品道生。即能永斷。何不引此
T1562_.29.0363b04: 而證彼義。若見所斷。應彼親起。然不應以彼
T1562_.29.0363b05: 爲定品。夫定品者。由非遍惑力所隔別。是故
T1562_.29.0363b06: 品別。雖有十三。而説五門。以爲定品。由是證
T1562_.29.0363b07: 知。身語二業。若此品親起即此品倶斷此業。
T1562_.29.0363b08: 既非見所斷惑親等起故。非見所斷。是故彼
T1562_.29.0363b09: 説非不應理。而契經言。諸邪見者。所起身業
T1562_.29.0363b10: 語業意業。皆是邪者。此不相違。經但説言。諸
T1562_.29.0363b11: 邪見者所起三業。不言邪見所起三業。或由
T1562_.29.0363b12: 邪見。起修所斷。貪等煩惱。爲因等起。發起此
T1562_.29.0363b13: 業。故作是説。然修所斷。貪等煩惱。能爲近因
T1562_.29.0363b14: 刹那等起。發起此業。故説有漏身語二業。唯
T1562_.29.0363b15: 修所斷。又契經中説預流者言。我已盡那落
T1562_.29.0363b16: 迦等。此説於彼得非擇滅。永不更生。故名爲
T1562_.29.0363b17: 盡。此中有難。若未來法。永不更生。説名盡
T1562_.29.0363b18: 者。此不生法。其相如何。應如過去名不滅法。
T1562_.29.0363b19: 然於彼時。全未有體。如何可説彼是生法或
T1562_.29.0363b20: 不生法。彼應思擇。法於未來。爲有爲無。可作
T1562_.29.0363b21: 是難。又彼應詰世尊所言。如説未生惡不善
T1562_.29.0363b22: 法遮令不生。又言。此滅餘更不續。復説遮止
T1562_.29.0363b23: 名斷諸漏。於此等言。亦應難詰。然於彼時。全
T1562_.29.0363b24: 未有體。如何可説不生不續及與遮止。或此
T1562_.29.0363b25: 相違。是故所説永不更生。故名爲盡。非不應
T1562_.29.0363b26: 理。又如斷言。義有差別。盡言亦爾。不可例
T1562_.29.0363b27: 同。如契經説。能斷財蘊。或少或多。又言。能
T1562_.29.0363b28: 斷殺生等事。此亦應然。不可爲例。又經雖説
T1562_.29.0363b29: 見諦圓滿補特伽羅。終不故思斷衆生命。乃
T1562_.29.0363c01: 至廣説。此亦不能證成色業是見所斷。由此
T1562_.29.0363c02: 經中説阿羅漢同此言故。然此經中。以初學
T1562_.29.0363c03: 者定無重惡意樂隨逐。故作是説。諸阿羅漢。
T1562_.29.0363c04: 斷彼近因。種類斯盡。故作是説。是故諸經。非
T1562_.29.0363c05: 證彼義。由此不染非六生色定非見斷。其理
T1562_.29.0363c06: 極成。如是已説見所斷等。十八界中。幾是見。
T1562_.29.0363c07: 幾非見。頌曰
T1562_.29.0363c08:     眼法界一分 八種説名見
T1562_.29.0363c09:     五識倶生慧 非見不度故
T1562_.29.0363c10:     眼見色同分 非彼能依識
T1562_.29.0363c11:     傳説不能觀 被障諸色故
T1562_.29.0363c12: 論曰。眼全是見。法界一分八種是見。餘皆非
T1562_.29.0363c13: 見。何等爲八。謂身見等。五染汚見。世間正
T1562_.29.0363c14: 見。有學正見。無學正見。於法界中。此八
T1562_.29.0363c15: 是見。所餘非見。一切法中。唯有二法。是
T1562_.29.0363c16: 見自體。有色法中。唯眼是見。無色法中。行
T1562_.29.0363c17: 相明利。推度境界。内門轉慧。是見非餘。
T1562_.29.0363c18: 此中眼相。如前已説。世間共了。觀照色故。
T1562_.29.0363c19: 闇相違故。用明利故。説眼名見。五染汚見。
T1562_.29.0363c20: 隨眠品中當辯其相。世間正見。謂意識相應
T1562_.29.0363c21: 善有漏勝慧。有學正見。謂有學身中一切無
T1562_.29.0363c22: 漏慧。無學正見。謂無學身中決定無漏慧。
T1562_.29.0363c23: 一正見言具攝三種。別開三者。爲顯異生學
T1562_.29.0363c24: 無學地三見別故。又顯漸次修習生故。譬如
T1562_.29.0363c25: 夜分無月等明雲霧晦冥而遊險阻。所見色
T1562_.29.0363c26: 像無非顛倒。五染汚見。觀法亦爾。譬如夜分
T1562_.29.0363c27: 有月等明除諸晦冥而遊險阻。所見色像少
T1562_.29.0363c28: 分明淨。世間正見。觀法亦爾。譬如晝分雲翳
T1562_.29.0363c29: 上昇掩蔽日輪而遊平坦。所見色像漸増明
T1562_.29.0364a01: 淨。有學正見。觀法亦爾。譬如晝分烈日舒
T1562_.29.0364a02: 雰霧廓清而遊平坦。所見色像最極明淨。
T1562_.29.0364a03: 無學正見。觀法亦爾。如如行者漸習慧生。
T1562_.29.0364a04: 除自心中愚闇差別。如是如是。於諸所縁。正
T1562_.29.0364a05: 見漸増明淨有異。非所縁境。有淨不淨。由自
T1562_.29.0364a06: 覺慧垢障有無。故謂所縁有淨不淨。如是諸
T1562_.29.0364a07: 見。總類有五。一無記類。二染汚類。三善有漏
T1562_.29.0364a08: 類。四有學類。五無*學類。無記類中。眼根是
T1562_.29.0364a09: 見。耳等諸根。一切無覆無記慧等。悉皆非見。
T1562_.29.0364a10: 染汚類中。五見是見。餘染汚慧。悉皆非見。謂
T1562_.29.0364a11: 貪瞋慢不共無明疑倶生慧。餘染汚法。亦皆
T1562_.29.0364a12: 非見。有*學類中。無慧非見。但餘非見。無*學
T1562_.29.0364a13: 類中。盡無生智及餘非見。餘無學慧一切是
T1562_.29.0364a14: 見。善有漏類中。唯意識相應善慧是見。餘皆
T1562_.29.0364a15: 非見有餘師説。意識相應善有漏慧。亦有非
T1562_.29.0364a16: 見。謂五識身所引發慧。發有表慧。命終時慧。
T1562_.29.0364a17: 又於此善有漏類中。五識倶生慧亦非見。何
T1562_.29.0364a18: 縁如是所遮諸慧。皆非見耶。不決度故。唯有
T1562_.29.0364a19: 如前所説慧相。是見自體。謂無色中。行相明
T1562_.29.0364a20: 利。推度境界。内門轉慧。是見非餘。唯此相
T1562_.29.0364a21: 慧。有決度能。於所縁境。審慮轉故。非所遮
T1562_.29.0364a22: 慧能於所縁審慮決度。是故非見。言決度者。
T1562_.29.0364a23: 謂於境界。審慮爲先。決擇究竟。若爾眼根既
T1562_.29.0364a24: 無此相。應不名見。豈不先説。世間共了觀照
T1562_.29.0364a25: 色故。闇相違故。用明利故眼亦名見。契經亦
T1562_.29.0364a26: 言。眼見諸色。若眼見者。何不同時得一切境。
T1562_.29.0364a27: 無斯過失。許少分眼能見色故。少分者何。謂
T1562_.29.0364a28: 同分眼。同分眼相。如前已説。識所住持。乃成
T1562_.29.0364a29: 同分。非一切根同時自識各所住持。故無斯
T1562_.29.0364b01: 咎。若爾即應彼能依識是見非眼。要眼識生
T1562_.29.0364b02: 方能見故。不爾眼識力所住持。勝用生故。如
T1562_.29.0364b03: 依薪力勝用火生。若見色用是識生法。此見
T1562_.29.0364b04: 色用離眼應生。由識長益倶生大種。令起勝
T1562_.29.0364b05: 根。能見衆色。故不應説能依識見。誰有智者。
T1562_.29.0364b06: 當作是言。諸有因縁能生了別。如是了別。即
T1562_.29.0364b07: 彼因縁。識是見因。故非見體。何縁定知眼識
T1562_.29.0364b08: 非見。理教無故。言理無者。與耳等識無差別
T1562_.29.0364b09: 故。眼識與彼耳等諸識。有何差別。而獨名見。
T1562_.29.0364b10: 故不應言識爲見體。若謂所依根差別故異
T1562_.29.0364b11: 餘識者。理不應然。識由所依有差別故。但可
T1562_.29.0364b12: 想轉得眼識名。不應所依有差別故。法性改
T1562_.29.0364b13: 易。轉成見體。如依草木牛糞糠火。名雖改易。
T1562_.29.0364b14: 而煖性同。諸識相望。性類無別。言唯依眼識
T1562_.29.0364b15: 見非餘。此説隨情不依正理。若此縁色故成
T1562_.29.0364b16: 見者。縁色意識亦應成見。唯縁現色故成見
T1562_.29.0364b17: 者。理亦不然。無異因故。縁三世境慧是見極
T1562_.29.0364b18: 成。縁去來色識。亦應成見。有去來識縁現色
T1562_.29.0364b19: 境。應許衆盲成現色見。若言意識非見體者。
T1562_.29.0364b20: 眼識亦應許體非見。非於一類少是見體少
T1562_.29.0364b21: 非見體。理不相違。如何一類。少分是善少分
T1562_.29.0364b22: 非善。此亦應然。不應爲例。體義別故。眼等諸
T1562_.29.0364b23: 識。體類雖同。而有善等義類差別。如火體義。
T1562_.29.0364b24: 了別境相識體類中。有淨非淨義類差別。名
T1562_.29.0364b25: 善非善。不可義類有差別故。即令體類亦有
T1562_.29.0364b26: 差別。如火雖有猛盛微劣。有烟無烟。待縁不
T1562_.29.0364b27: 同。義類差別。而其體類同無分別。煖爲自性。
T1562_.29.0364b28: 如是諸識了別境相。體類雖同。而有善等義
T1562_.29.0364b29: 類差別。故所引例。不成救義。若謂諸識體類
T1562_.29.0364c01: 雖同而有見等義類別者。其理不然。現是諸
T1562_.29.0364c02: 法體類別相。不應執爲義類別故。非如善等
T1562_.29.0364c03: 遍通一切識等法故。如是且説無有因縁。眼識
T1562_.29.0364c04: 成見以辯理無。言教無者。謂無至教説眼識
T1562_.29.0364c05: 見令聞生解。處處經中。説眼及慧。名見可得。
T1562_.29.0364c06: 又説。眼識是見非眼。世間相違。世間但説無
T1562_.29.0364c07: 眼名盲。非無眼識。謂盲但由不成就眼。不由
T1562_.29.0364c08: 眼識成與不成。非生第二靜慮以上。於彼眼
T1562_.29.0364c09: 識不現前時有眼無識可名盲者。又諸盲者。
T1562_.29.0364c10: 雖*&T055626;眼根。而成眼識。應不名盲。亦復不應名
T1562_.29.0364c11: 無見者。若言見識不現前故。雖復成就。而説
T1562_.29.0364c12: 爲盲。是則世間。諸有目者。識不起位應亦名
T1562_.29.0364c13: 盲。又若眼識有能別相。令別餘識得名見者。
T1562_.29.0364c14: 此能別相。即應是見。若此眼識。無能別相令
T1562_.29.0364c15: 別餘識。而言眼識是見非餘。應如惡王所頒
T1562_.29.0364c16: 教令。豈不如慧此亦爾耶。譬如諸慧擇法爲
T1562_.29.0364c17: 相有時是見。亦是簡擇。有時非見。唯是簡擇。
T1562_.29.0364c18: 如是諸識了境爲相。有時是見。亦是了別。有
T1562_.29.0364c19: 時非見。唯是了別。由此即釋彼有難言。若識
T1562_.29.0364c20: 能見。誰復了別。許見與識無差別故。如是引
T1562_.29.0364c21: 例。理極不齊。由能別相令慧名見。此能別相。
T1562_.29.0364c22: 即是能見。非能別相令識名見。此能別相。即
T1562_.29.0364c23: 能見故。若能別相。即是見者。即所依眼。能見
T1562_.29.0364c24: 義成。識但由所依唯名有別故。或應説此定
T1562_.29.0364c25: 能別相。除所依根更有何法。唯眼識有耳等
T1562_.29.0364c26: 識無。又彼所言。如見與慧。見識亦爾。許無別
T1562_.29.0364c27: 者。亦應許識體即是慧。共許相應中見其體
T1562_.29.0364c28: 唯是慧故。又若見識無差別者。諸識應即見。
T1562_.29.0364c29: 見應即諸識。盲睡眠等。何縁不見。若謂爾時
T1562_.29.0365a01: 無眼識者。此亦不然。體類同故。此與餘識體
T1562_.29.0365a02: 類何殊。餘無見能。此獨能見。如斯等救。前已
T1562_.29.0365a03: 廣遮。或復一法應有二體。一體能識。一體能
T1562_.29.0365a04: 見。若非見體許能見者。即汝所宗。有太過
T1562_.29.0365a05: 失。若謂如慧能見能擇理不相違此亦然者。
T1562_.29.0365a06: 不爾見慧無差別故。豈不見識亦無差別。若
T1562_.29.0365a07: 爾有目應不異盲。何縁無目。成就眼識。得説
T1562_.29.0365a08: 爲盲。而彼有目餘識現前不名盲者。如此等
T1562_.29.0365a09: 過。前已廣論。是故定知眼識非見。復有餘師。
T1562_.29.0365a10: 以別道理。成立眼識定非是見。謂不能觀被
T1562_.29.0365a11: 障色故。然經主意。不忍彼因。故於頌中。摽傳
T1562_.29.0365a12: 説語。謂彼傳説。現見壁等所障諸色。則不能
T1562_.29.0365a13: 觀。若識見者。識無對故。壁等不礙應見障色。
T1562_.29.0365a14: 便詰答言。於彼障色。眼識不生。識既不生。
T1562_.29.0365a15: 如何當見。此詰非理。眼識於彼。設許得生。亦
T1562_.29.0365a16: 不能見。前説餘識無差別故。是故所言。於
T1562_.29.0365a17: 障色。眼識不生。識既不生。如何見者。此不成
T1562_.29.0365a18: 答。又不應説於被障色眼識不生。理不成故。
T1562_.29.0365a19: 以難意言。若執眼識有見色用。識無對故。於
T1562_.29.0365a20: *被障色。應亦得生。若謂如識了別色用於被
T1562_.29.0365a21: 障色不得生者。理亦不然。此許眼識與有對
T1562_.29.0365a22: 眼一境轉故。若言我説亦同此者。汝不應然。
T1562_.29.0365a23: 不許眼見色爲眼境理不成故。又何故説。識
T1562_.29.0365a24: 既不生。如何當見。生即是見。見即是生。若説
T1562_.29.0365a25: 識既不生如何當見。即説識既不生如何當
T1562_.29.0365a26: 生。或説識既不見如何當見。豈不於此應總
T1562_.29.0365a27: 難言。何故不生。何故不見。又若有執。一切因
T1562_.29.0365a28: 縁。皆唯前生。無倶起者。識生不生。皆不能
T1562_.29.0365a29: 見。依彼所宗此亦非答。又於瑠璃雲母等障。
T1562_.29.0365b01: 眼識亦起。何故説言。於被障色。眼識不生。若
T1562_.29.0365b02: 謂於中光明無隔故得生者。且許眼識於被
T1562_.29.0365b03: 障色生義得成。即汝前言。違自所許。又世
T1562_.29.0365b04: 現見。雖離光明而眼識起。如人能見諸黒闇
T1562_.29.0365b05: 色。夜行禽獸。亦見黒闇所障諸色。非欲觀闇
T1562_.29.0365b06: 待光明故。若言境界法應爾者。夜行禽獸。應
T1562_.29.0365b07: 如人等。於闇所障識亦不生。不可説言一黒
T1562_.29.0365b08: 闇色對人對畜其性變異。若言諸趣法應爾
T1562_.29.0365b09: 者。不爾諸趣是異熟故。猫狸犬等。於黒闇中。
T1562_.29.0365b10: 起染汚心。取諸色故。唯異熟眼趣體所攝。
T1562_.29.0365b11: 故可於中作如是計。異熟法爾。於諸趣中。或
T1562_.29.0365b12: 有能取闇所障色。若謂夜行禽獸等眼常帶
T1562_.29.0365b13: 光明故能見者。理亦不然。不可得故。若言少
T1562_.29.0365b14: 故不可得者。於遠境色。照用應無。眼識於中
T1562_.29.0365b15: 不應得起。是故所説。於被障色。眼識不生。識
T1562_.29.0365b16: 既不生。如何見者。非如理答。唯未鑒人之所
T1562_.29.0365b17: 愛樂。若爾眼根能見論者。何縁不取被障諸
T1562_.29.0365b18: 色。眼有對故。於被障色。無見功能。識與所依
T1562_.29.0365b19: 一境轉故。亦不得起。經主於此。復徴難言。眼
T1562_.29.0365b20: 豈如身根境合方取。而言有對故不見彼耶。
T1562_.29.0365b21: 此難不然。不了所説有對義故。所以者何。此
T1562_.29.0365b22: 不唯説眼是障礙有對法故。唯取合境非不合
T1562_.29.0365b23: 境。故不能取被障諸色。此中亦依境界有對。
T1562_.29.0365b24: 義意説言。若於此境有被拘礙。彼於餘境設
T1562_.29.0365b25: 無障者。亦不起用。況於有障。一切有境法應
T1562_.29.0365b26: 如是。不能倶時取諸境界。若爾眼識亦是有
T1562_.29.0365b27: 對。不應但言眼有對故於被障色無見功能。
T1562_.29.0365b28: 亦不應言識與所依一境轉故。可言於彼眼
T1562_.29.0365b29: 識不生。由自説言一切有境法應爾故。此例不
T1562_.29.0365c01: 然。不閑意故。我義意説。眼亦境界有對性故。
T1562_.29.0365c02: 色是障礙有對性故。於被障色。眼用不生。意
T1562_.29.0365c03: 與意識。雖有所依。能依決定。而無一境。作用
T1562_.29.0365c04: 決定。非此二種能於一時取一境界。所依眼根
T1562_.29.0365c05: 所取境界。即是能依眼識所取。又必同時。是
T1562_.29.0365c06: 故於彼被障境界。如遮眼用識用亦爾。由是
T1562_.29.0365c07: 故説。識與所依一境轉故。可言於彼眼識不
T1562_.29.0365c08: 生。許識見者。何縁不起。豈不眼是境界有對。
T1562_.29.0365c09: 被瑠璃等境拘礙時。於彼所障亦能起用。何
T1562_.29.0365c10: 故説言。若於此境。有被拘礙。彼於餘境。設無
T1562_.29.0365c11: 障者。亦不起用。況於有障。豈不前説。不倶時
T1562_.29.0365c12: 取。取瑠璃時。不取所障。取所障時。不取瑠
T1562_.29.0365c13: 璃。以非倶取。無相違過。若爾何縁。眼不能
T1562_.29.0365c14: 取壁等障色。我不同汝言於是中。光明無故。
T1562_.29.0365c15: 所以者何。世間現見。雖離光明。而能取故。既
T1562_.29.0365c16: 謂不同。何縁不取。諸積聚色。障礙性故。譬如
T1562_.29.0365c17: 明闇爲障不同。如闇與明雖同色處而闇所
T1562_.29.0365c18: 障人不能取。明所障色人則能取。夜行禽獸。
T1562_.29.0365c19: 雖亦能取闇所障色。而不能取壁等所障。如
T1562_.29.0365c20: 是雖能取瑠璃等所障諸色。而不能取壁等
T1562_.29.0365c21: 所障。由此眼根唯見壁等。不見壁等所障諸
T1562_.29.0365c22: 色。有積聚色障礙性故。法應如是。不可推徴。
T1562_.29.0365c23: 有根雖能取不合境。由少礙故。而不能取餘
T1562_.29.0365c24: 不合境。有根雖能取於合境。而有合境不能
T1562_.29.0365c25: 取故。經主所言。眼豈如身根境合方取。而由
T1562_.29.0365c26: 有對故不見彼者。此應責言。若根能取不合
T1562_.29.0365c27: 境者。則應能取一切不合。若取合境。則一切
T1562_.29.0365c28: 合。皆應能取。若不爾者。言成無用。是故所
T1562_.29.0365c29: 言。眼有對故。於被障色。無見功能。識與所
T1562_.29.0366a01: 依。一境轉故。可言於彼眼識不生。許識見者。
T1562_.29.0366a02: 何縁不起。如是立破。理極成就
T1562_.29.0366a03: *説一切有部順正理論*卷第六
T1562_.29.0366a04:
T1562_.29.0366a05:
T1562_.29.0366a06:
T1562_.29.0366a07: 阿毘達磨順正理論卷第七
T1562_.29.0366a08:   尊者衆賢造
T1562_.29.0366a09:  *三藏法師玄奘奉  詔譯 
T1562_.29.0366a10:   辯本事品第一之七
T1562_.29.0366a11: 眼若是見。何故世尊。説以爲門。不言能見。如
T1562_.29.0366a12: 契經説。梵志當知。以眼爲門。唯爲見色。理不
T1562_.29.0366a13: 應説見即是門。但可説言。依門得見。非此契
T1562_.29.0366a14: 經定能證彼眼識是見。不説眼識以眼爲門。
T1562_.29.0366a15: 唯見色故。有餘師執。以眼爲門。慧見色故。應
T1562_.29.0366a16: 除固執共審思求此經意趣。我宗所釋。以諸
T1562_.29.0366a17: 愚夫無明所盲無眞導者。或執自性極微等
T1562_.29.0366a18: 因。或執無因而生諸行。或謂諸行若刹那滅。
T1562_.29.0366a19: 一切世間。應倶壞斷。由此妄想計度諸行。或
T1562_.29.0366a20: 暫時住。或畢竟常。是故世尊。爲顯諸行因果
T1562_.29.0366a21: 展轉。無始時來。雖刹那滅。而不壞斷。非一切
T1562_.29.0366a22: 果從一因生。亦非無因而生諸行。密意爲説。
T1562_.29.0366a23: 如是契經。以眼爲門。唯爲見色。廣説乃至。以
T1562_.29.0366a24: 意爲門。唯爲了法。門是縁義。縁有二種。謂種
T1562_.29.0366a25: 類同。及種類異。此中且説種類同縁。以眼爲
T1562_.29.0366a26: 門。爲見色者。謂後眼起。前眼爲縁。爲見色
T1562_.29.0366a27: 言。顯起有用。如是乃至意處應知。又此契經。
T1562_.29.0366a28: 爲顯眼等各有二用。一能爲門。二能取境。能
T1562_.29.0366a29: 爲門者。且如眼根。能爲所依。令心心所各別
T1562_.29.0366b01: 行相於境而轉。能取境者。且如眼根。唯爲見
T1562_.29.0366b02: 色。若異此者。唯義相違。諸心心所。唯應見
T1562_.29.0366b03: 故。然心心所。皆眼爲門。汝執見體。唯心非
T1562_.29.0366b04: 所。又受想等諸心所法。領納取像造作等用。
T1562_.29.0366b05: 各各不同。不應唯見。既言唯見。明知是眼。由
T1562_.29.0366b06: 此眼根唯能見故。如是眼用。略有二種。一能
T1562_.29.0366b07: 爲門。二能見色。乃至意處。如理當知。故我所
T1562_.29.0366b08: 宗無違經失。又此契經。更有別義。謂見方便。
T1562_.29.0366b09: 假説爲門。世於方便。説門言故。如世間説。我
T1562_.29.0366b10: 依此門。必當獲得如意財寶。即是我依此方
T1562_.29.0366b11: 便義。世尊亦告手居士言。當依此門如法攝
T1562_.29.0366b12: 衆。謂四攝事。爲攝方便。此説眼識爲見方便。
T1562_.29.0366b13: 眼由識持。能見色故。識是眼根。見方便故。見
T1562_.29.0366b14: 依止故。假説名眼。此意説言。識爲方便。眼能
T1562_.29.0366b15: 見色。如餘經中。了別色位。以眼是識所依性
T1562_.29.0366b16: 故。隣近縁故。於眼根體。假説識名。故契經
T1562_.29.0366b17: 言。眼所識色。此中亦爾。觀照色位。以識是眼
T1562_.29.0366b18: 隣近縁故所依止故。於眼識體。假説眼名。無
T1562_.29.0366b19: 違經失。爲捨外道我任持根令能取境顛倒
T1562_.29.0366b20: 執故。如是假説。令彼梵志了識持根能取自
T1562_.29.0366b21: 境非我持故。若爾應説眼識爲門唯爲見色。
T1562_.29.0366b22: 不應説識勿彼外道執我能見。謂所執我以
T1562_.29.0366b23: 識名説。世聞多執識爲我故。若説爲眼。即知
T1562_.29.0366b24: 眼識眼爲所依。定非是我。我體常住。定無所
T1562_.29.0366b25: 依。聞説有依。我想便息。又避餘過不應説識。
T1562_.29.0366b26: 謂經當説。以意爲門。唯爲了法。若説識者。即
T1562_.29.0366b27: 定應説意識爲門。若作是説。便不應理。以即
T1562_.29.0366b28: 意識能了諸法。非餘意了識爲方便。豈不説
T1562_.29.0366b29: 意。亦有斯過。謂如説眼爲門。即知是眼識爲
T1562_.29.0366c01: 見方便。如是説意爲門。亦知是意識爲了方
T1562_.29.0366c02: 便。雖復説意。而無斯過。由聞意名。唯作意
T1562_.29.0366c03: 解。非謂意識。所以者何。眼根有用識倶生故。
T1562_.29.0366c04: 眼識與眼作見方便。故於此識可説眼名。意
T1562_.29.0366c05: 根無用。以過去故。意識與意不作方便故於
T1562_.29.0366c06: 意識。不説名意。意爲意識了法方便。要依意
T1562_.29.0366c07: 根能了法故。由是若説以眼爲門。智者應知。
T1562_.29.0366c08: 爲捨我執説識爲眼。若至第六説意爲門。智
T1562_.29.0366c09: 者應知。意即是意無了用故。意爲方便意識
T1562_.29.0366c10: 能了。又此經説。有二種眼。謂彼同分。及同分
T1562_.29.0366c11: 眼。雖彼同分不能見色。而能爲門引同分眼。
T1562_.29.0366c12: 令生見色。於一生中。必先獲得彼同分眼。然
T1562_.29.0366c13: 後引生同分眼故。如眼乃至身亦如是。意有
T1562_.29.0366c14: 二種。一者無用。二者有用。雖無用意不能了
T1562_.29.0366c15: 法。而能爲門引有用意。令生了法。意識即意
T1562_.29.0366c16: 故。意即意識故。説意能了。無有過失。如是
T1562_.29.0366c17: 等義。辯釋此經。是故不應引爲定證。遮見是
T1562_.29.0366c18: 眼成見是識。又經主言。然經説眼能見色者。
T1562_.29.0366c19: 是見所依故説能見。何縁經主起此執耶。由
T1562_.29.0366c20: 彼經言。意能識法。非意能識。以過去故。意是
T1562_.29.0366c21: 識依。故説能識。眼亦爾者。此不成證。意與意
T1562_.29.0366c22: 識。種類一故。以意識相即是意故。説意能識。
T1562_.29.0366c23: 於相無違。如契經言。由意暴惡所作所説無
T1562_.29.0366c24: 非不善。不應説言由過去意。能起如是身語
T1562_.29.0366c25: 二業。此由現在意暴惡故。發起不善身語二
T1562_.29.0366c26: 業。又契經言
T1562_.29.0366c27:     欲生漏不起 由意無染濁
T1562_.29.0366c28: 非無濁意定能發生無濁意識。故不應謂由
T1562_.29.0366c29: 所依説。又契經説。心導世間。此豈於心説心
T1562_.29.0367a01: 所事。是故不可引彼契説證眼見言説能依
T1562_.29.0367a02: 識。又此經説眼見色言。不可執爲眼識能見。
T1562_.29.0367a03: 無處定説識能見故。處處有説。眼能見故。前
T1562_.29.0367a04: 説餘師執慧見故。然此經説。意識法言。可就
T1562_.29.0367a05: 所依説識無過。有處定説識能識故。無處定
T1562_.29.0367a06: 説意能識故。於此義中。無異執故。又經主説。
T1562_.29.0367a07: 或就所依説能依業。如世間説床座言聲。經
T1562_.29.0367a08: 主何因。起斯定執。餘言餘解。不可無因。若謂
T1562_.29.0367a09: 有因所依眼力識見色故。此不成因。識見色
T1562_.29.0367a10: 因。非極成故。我等宗説。識能住持所依眼
T1562_.29.0367a11: 令能見色。故言識見因不極成。又無餘經
T1562_.29.0367a12: 定説識見。豈不如説床座言聲。此説可然。以
T1562_.29.0367a13: 極成故。言聲床座。異處極成。故聞此言知能
T1562_.29.0367a14: 依業就所依説。如有實論世間共許。於餘假
T1562_.29.0367a15: 説。非有識見。彼此極成。是故不應起如是執。
T1562_.29.0367a16: 若爾眼見亦不極成。何故但言識持眼見。不
T1562_.29.0367a17: 説依眼識見色耶。眼見極成。前已説故。眼耳
T1562_.29.0367a18: 等識。無差別故。眼耳等根。有差別故。非有用
T1562_.29.0367a19: 眼離識而生。故説眼根識持能見。識見有過。
T1562_.29.0367a20: 前已具論。故不應言依眼識見。然契經説眼
T1562_.29.0367a21: 所識色。可就所依説能依業。眼與識異倶極
T1562_.29.0367a22: 成故。今聞識用在於眼根。知就所依説能依
T1562_.29.0367a23: 業。由此即釋餘契經言眼所欣慕。有餘師説。
T1562_.29.0367a24: 眼識眼根。欣慕不成。無分別故。要有分別。欣
T1562_.29.0367a25: 慕可成。應知此中眼識所引分別意識。假説
T1562_.29.0367a26: 名眼。由眼傳生。如意近行。彼有分別。可成欣
T1562_.29.0367a27: 慕。是故不可引就所依説能依業證眼非見。
T1562_.29.0367a28: 眼能見色。具理教故。如是且辯執識見論不
T1562_.29.0367a29: 應正理。由此亦遮。執慧見論。其過等故。又若
T1562_.29.0367b01: 眼識相應慧見。餘識相應慧亦應見。則一切
T1562_.29.0367b02: 境。應成所見。又一切根。見所依故。皆應成
T1562_.29.0367b03: 眼。復有何因。唯執眼識相應慧見。非餘慧耶。
T1562_.29.0367b04: 又如前説盲不盲等。諸餘過難。隨其所應。於
T1562_.29.0367b05: 慧見論。皆應廣設。識慧見論。既並不成。由
T1562_.29.0367b06: 此准成。眼根能見。又契經説見聞覺知。四相
T1562_.29.0367b07: 各別。無雜亂故。若執識等爲能見者。如前已
T1562_.29.0367b08: 説。無差別故。見聞覺知。應成雜亂。然此宗
T1562_.29.0367b09: 説。眼識持根。令有見用。非眼識見。聞等亦
T1562_.29.0367b10: 爾。隨其所應。又眼是見。非眼識等。經論世
T1562_.29.0367b11: 理證分明故。經謂契經。處處皆説眼見色故。
T1562_.29.0367b12: 又伽他言。兩眼兩耳。多見聞故。又契經説。我
T1562_.29.0367b13: 諸弟子。同世間眼。引導世間。住正法故。眼若
T1562_.29.0367b14: 非見。世尊弟子。不應能導與世眼同。又契經
T1562_.29.0367b15: 説。眼等五根。各別所行。各別境界。如是等
T1562_.29.0367b16: 説。極分明故。論謂根本阿毘達磨。及毘婆沙。
T1562_.29.0367b17: 發智論言。二眼見色。品類足論。亦作是言。謂
T1562_.29.0367b18: 眼已見正見當見。諸如是等所説衆多。毘婆
T1562_.29.0367b19: 沙中。亦作是説。若眼所得説名所見。爲顯同
T1562_.29.0367b20: 分眼有見能。故復説言。眼識所受。即是眼識
T1562_.29.0367b21: 任持眼根令有所得。説名見義世謂世間。同
T1562_.29.0367b22: 許眼見&T055626;眼根者。説爲盲故。理謂見聞嗅
T1562_.29.0367b23: 嘗等用。各各異故。非同識等。經論世理。如是
T1562_.29.0367b24: 分明。證唯眼根決定能見。然隨自執。譬喩部
T1562_.29.0367b25: 師。有於此中妄興彈斥。言何共聚摣掣虚空。
T1562_.29.0367b26: 眼色等縁生於眼識。此等於見孰爲能所。唯
T1562_.29.0367b27: 法因果。實無作用。爲順世情。假興言説。眼名
T1562_.29.0367b28: 能見識名能了。智者於中。不應執著。彼謂
T1562_.29.0367b29: 佛説方域言詞。不應堅執。世俗名想。不應
T1562_.29.0367c01: 固求。此言非順聖教正理。於眼見性。亦不
T1562_.29.0367c02: 能遮。雖復有爲皆從縁起。而説諸法別相用
T1562_.29.0367c03: 故。謂有爲法雖等縁生。而不失於自定相用。
T1562_.29.0367c04: 故世尊説。法從縁生。亦説地等有別相用。如
T1562_.29.0367c05: 地界等。雖從縁生。而有如前堅等自相。亦有
T1562_.29.0367c06: 持等決定作業。如是眼色。及眼識等。雖從縁
T1562_.29.0367c07: 生。而必應有種種差別決定相用。由此差別
T1562_.29.0367c08: 決定相用。眼唯名眼。非色非識色唯名色。
T1562_.29.0367c09: 非識非眼。識唯名識。非眼非色。此中雖無總
T1562_.29.0367c10: 實相用。可名能見所見能了。而於如是無有
T1562_.29.0367c11: 總實相用理中。如可説有眼色等縁生於眼
T1562_.29.0367c12: 識。如是亦説色識等縁生於眼見。於如是等
T1562_.29.0367c13: 無有總實相用法中。隨逐世情。似有總實相
T1562_.29.0367c14: 用顯現。世尊於此總實相用。勸有智者。令除
T1562_.29.0367c15: *執著。故作是言。方域言詞不應堅執。世俗
T1562_.29.0367c16: 想不應固求。謂於世間。執有總實能見體
T1562_.29.0367c17: 相所起言詞。不應堅執。此相無故。及於世間
T1562_.29.0367c18: 執有總實能見作用所起名*想。不應固求。此
T1562_.29.0367c19: 用無故。如見相用餘類應知。不可以無總實
T1562_.29.0367c20: 相用便越世俗假立名言。一向依隨勝義而
T1562_.29.0367c21: 住。亦不可執別實用無。是故定應不違勝義。
T1562_.29.0367c22: 隨順世俗假立名言。由此但遮世間所起總
T1562_.29.0367c23: 實相用堅執固求。非謂亦遮諸法勝義各別
T1562_.29.0367c24: 相用堅執固求。以一切法縁起相用各實有
T1562_.29.0367c25: 故。非縁一切一切果生。是故我宗。雙依二諦
T1562_.29.0367c26: 説眼能見。兩倶無失世尊亦許作者作用。故
T1562_.29.0367c27: 契經説。苾芻當知。能了能了。故名爲識。頗勒
T1562_.29.0367c28: 具那契經。雖説我終不説有能了者。亦不
T1562_.29.0367c29: 遮作者作用。少有所遣。故作是言。思縁起中
T1562_.29.0368a01: 我當更辯。如是安住聖教正理。思求決擇眼
T1562_.29.0368a02: 見非餘。而彼於中妄興彈斥。撥世俗理。篾勝
T1562_.29.0368a03: 義宗。摣掣虚空。定唯在彼。又所引教。何所證
T1562_.29.0368a04: 成。豈此中言。眼非見體。非説眼見。便同外
T1562_.29.0368a05: 道。許諸法有總實相用。又彼所説因果應無。
T1562_.29.0368a06: 不許法有別相用故。要有諸法各別相用。方
T1562_.29.0368a07: 可説有因果差別。若許諸法有別相用。如是
T1562_.29.0368a08: 誹毀則爲唐捐。若謂全無總別作用。便違世
T1562_.29.0368a09: 俗勝義諦理。既許因果二諦非無。應許諸法
T1562_.29.0368a10: 有假實用。是故眼等取境義成。謂能見聞嗅
T1562_.29.0368a11: 嘗覺了。如是見用。總相已成。今更應思見用
T1562_.29.0368a12: 別相。於所見色。爲一眼見。爲二眼見何縁於
T1562_.29.0368a13: 此復更應思。豈不極成。若閉一眼餘眼能見。
T1562_.29.0368a14: 是則二眼倶能見色。其義已成此義雖成。而
T1562_.29.0368a15: 猶未了二眼見色。前後倶時爲審了知。應更
T1562_.29.0368a16: 思擇。若爾應説。非二眼中隨閉一眼或一眼
T1562_.29.0368a17: 壞即令餘眼無見功能。故知一眼亦能見色。
T1562_.29.0368a18: 若彼二眼不壞倶開。則二眼根同時見色。一
T1562_.29.0368a19: 眼見色義顯易成。倶見難成故應辯釋。頌
T1562_.29.0368a20:
T1562_.29.0368a21:     或二眼倶時 見色分明故
T1562_.29.0368a22: 論曰。或時二眼倶能見色。何縁定知。見分明
T1562_.29.0368a23: 故。以閉一眼於色相續見不分明。開二眼時。
T1562_.29.0368a24: 即於此色見分明故。若二眼根前後見者。雖
T1562_.29.0368a25: 開二眼而但一見。如一眼閉見色不明。開二眼
T1562_.29.0368a26: 時亦應如是。如開二眼見色分明。一眼閉時
T1562_.29.0368a27: 亦應如是。既不如是。定知有時二眼倶見。依
T1562_.29.0368a28: 性一故。眼設百千尚生一識。況唯有二。有餘
T1562_.29.0368a29: 部説。處隔越故。眼見色時唯一非二。又以一
T1562_.29.0368b01: 眼觀箭等時。能審定知曲直相故。速疾轉故。
T1562_.29.0368b02: 増上慢心。謂我一時二眼能見。此説非理。所
T1562_.29.0368b03: 以者何。豈不現見。全身沒在冷煖水中。支
T1562_.29.0368b04: 體身根。倶時覺觸。如是二眼。處雖隔越。倶時
T1562_.29.0368b05: 見色。理亦無違。雖二眼根方處各異。種類同
T1562_.29.0368b06: 故。而一根攝。唯一眼識。依二眼生。故許同時
T1562_.29.0368b07: 倶見無失。然別因故。但由一眼能審定知箭
T1562_.29.0368b08: 等曲直。言別因者。由眼極微如香荾花傍布
T1562_.29.0368b09: 而住。正現前事。見即分明。非正現前。見便不
T1562_.29.0368b10: 了。於觀箭等曲直相時。二眼中間置箭等者。
T1562_.29.0368b11: 倶望二眼非正現前。更相眩曜見不詳審。設
T1562_.29.0368b12: 當一眼置箭等時。餘眼傍觀亦不審了。故閉
T1562_.29.0368b13: 一眼以箭等事當一眼時。一眼正觀無相眩曜。
T1562_.29.0368b14: 易審曲直。又言二眼處隔越故不倶見者。此
T1562_.29.0368b15: 亦不然。如人二手倶觸冷煖。處雖隔越。同時
T1562_.29.0368b16: 發識。眼亦應然。何不倶見。又一眼中有
T1562_.29.0368b17: 隔斷。應不倶時同發一識。又彼所言。速疾轉
T1562_.29.0368b18: 故。起増上慢。謂我一時二眼見者。此實能見。
T1562_.29.0368b19: 非増上慢。雖復二眼見用速疾。若於一時。一
T1562_.29.0368b20: 眼發識。餘眼不能助發識者。便開二眼。或一
T1562_.29.0368b21: 眼閉。見色明昧差別應無。隨一眼中識定空
T1562_.29.0368b22: 故。由此亦遮上座所説。彼作是言。二眼於境
T1562_.29.0368b23: 前後起用。見則分明。或復一眼。有閉壞時。一
T1562_.29.0368b24: 眼雖開無相替代。彼所生識。唯依一門速疾
T1562_.29.0368b25: 轉故。見不明了。此説亦非所執二眼刹那展
T1562_.29.0368b26: 轉相替代時。一眼常空不能見色。恒唯一眼
T1562_.29.0368b27: 能見色故。與一眼者見色明昧差別應無。故
T1562_.29.0368b28: 彼所言不能令喜。又若一眼有閉壞時。眼識
T1562_.29.0368b29: 常依一門轉故。於所見色不明了者。是則二
T1562_.29.0368c01: 眼不壞倶開時。一眼識依二門轉。由此所見
T1562_.29.0368c02: 明了義成。若謂二眼不壞倶開。眼識爾時一
T1562_.29.0368c03: 門轉者。即前所説。或復一眼有閉壞時。一眼
T1562_.29.0368c04: 雖開。無相替代。彼所生識。唯依一門速疾轉
T1562_.29.0368c05: 故。見不明了。言成無用。無替代言。亦不應
T1562_.29.0368c06: 理。刹那前後有替代故。又初刹那識應明了。
T1562_.29.0368c07: 又應意識恒常闇昧。是故彼説。決定無有見
T1562_.29.0368c08: 色明昧差別因縁。又彼應説。眼識生時。左右
T1562_.29.0368c09: 二眼衆縁皆具。何不同時倶能生識。二眼前
T1562_.29.0368c10: 後生識論者。衆縁具時。無有因縁。令生識用。
T1562_.29.0368c11: 初左非右。或復相違。又彼上座論宗所許。全
T1562_.29.0368c12: 身沒在冷煖水中。身根極微。遍能生識。以中
T1562_.29.0368c13: 或表身根損時。雖生身識。而不明了。故知身
T1562_.29.0368c14: 識明了生時。定由所依寛廣遍發幾許多百
T1562_.29.0368c15: 踰繕那身境遍現前。上下倶時。同生一識。何
T1562_.29.0368c16: 縁二眼。相去不遙。倶境現前。不許同時共生
T1562_.29.0368c17: 一識。今觀彼意。無別因縁。但欲故違阿毘達
T1562_.29.0368c18: 磨諸大論者所説義宗。頑嚚衆中逞己聰叡。
T1562_.29.0368c19: 對法者説。身根極微。理應定無一切同分。十
T1562_.29.0368c20: 三火聚纒逼身時。身根極微。猶有無量是彼
T1562_.29.0368c21: 同分。不生身識。設遍生識。身應散壞。彼上座
T1562_.29.0368c22: 言。此應徴難。彼所受身不散壞者。爲由身識
T1562_.29.0368c23: 不遍發故。爲由宿業力所持故。又彼身形所
T1562_.29.0368c24: 有損害。爲由身識爲由火燒。又彼身中。猛火
T1562_.29.0368c25: 遍逼。何縁身識不遍發耶。又發識處。身應散
T1562_.29.0368c26: 壞。如是徴難。皆不應理。業要待縁能持身故。
T1562_.29.0368c27: 謂由業力。令彼身中身根極微不遍發識。勿
T1562_.29.0368c28: 遍發識身便散壞。彼何不受如是義耶。又由
T1562_.29.0368c29: 此故。業力勝劣差別義成。生彼有情。受苦輕
T1562_.29.0369a01: 重。業不等故。謂彼同分身根極微少者。便生
T1562_.29.0369a02: 猛利苦受。若彼同分身根極微多者。便生微
T1562_.29.0369a03: 劣苦受。若謂業力招異熟苦勝劣法爾何用
T1562_.29.0369a04: 彼者。此責不然。一身前後。受苦勝劣。應無有
T1562_.29.0369a05: 故。非一業力於一身中感苦受果前後勝劣
T1562_.29.0369a06: 滿業多故。無斯過者。理亦不然多業異熟。前
T1562_.29.0369a07: 後生起。無定因故。若謂待縁合時生者。是則
T1562_.29.0369a08: 業力待縁義成。業雖能招異熟苦果。要縁身
T1562_.29.0369a09: 觸身識方生。身識倶時乃生苦受。是故業力
T1562_.29.0369a10: 必待縁成。有非情法亦能爲縁發生苦受。然
T1562_.29.0369a11: 非異熟。若謂彼縁亦是業力増上果者。然増
T1562_.29.0369a12: 上果。既非異熟。不必相續勝劣無定。是則無
T1562_.29.0369a13: 業不待縁成。其理難越。故我所言。謂由業力。
T1562_.29.0369a14: 令彼身中身根極微不遍發識。勿遍發識身
T1562_.29.0369a15: 便散壞。其理極成。言彼身形所有損害。爲由
T1562_.29.0369a16: 身識爲火燒者。我説定由身識損害。若無識
T1562_.29.0369a17: 了外火何能不見悦意境界現前樂受不生身
T1562_.29.0369a18: 有攝益。諸聰叡者。咸作是言。由遇外縁覺發
T1562_.29.0369a19: 内境。起心心所。方於自身爲損爲益。若無苦
T1562_.29.0369a20: 受與識倶生。誰於彼身能爲損害。故彼所執。
T1562_.29.0369a21: 理定不然。言彼身中猛火遍逼。何縁身識不
T1562_.29.0369a22: 遍發者。上座亦應同此當説。何縁二眼境倶
T1562_.29.0369a23: 現前。唯一眼根生識非二。又如先説。先何所
T1562_.29.0369a24: 説。謂由業力令彼身中身根極微不遍發識。
T1562_.29.0369a25: 勿遍發識身便散壞。言發識處身應壞者。何
T1562_.29.0369a26: 縁定知彼身不壞。如等活等&MT01332;落迦中。隨發
T1562_.29.0369a27: 識處身分便壞。而不全壞。若全壞者。彼應數
T1562_.29.0369a28: 數命終受生。是故應知。一切身分有多同時
T1562_.29.0369a29: 發一識者。如是眼根雖有二處。亦可倶時同
T1562_.29.0369b01: 發一識。云何一眼識依二眼根轉。識無形色
T1562_.29.0369b02: 無住處故。依二轉相難可定説。如何得知。識
T1562_.29.0369b03: 無住處。一識遍依多根轉故。謂若眼識有住
T1562_.29.0369b04: 處者。眼根有二眼識唯一。識應但依一眼而
T1562_.29.0369b05: 轉。則應一眼見色非二。或應倶時在一相續
T1562_.29.0369b06: 有二眼識依二根轉。如是二事既皆不許。故
T1562_.29.0369b07: 心心所定無住處。若謂一識於一時中住二
T1562_.29.0369b08: 眼處。此亦非理。有分相雜非一過故。謂若
T1562_.29.0369b09: 一識於一時中住二眼者應成有分住左眼
T1562_.29.0369b10: 分非住右眼住右眼分非住左故。又應相*雜。
T1562_.29.0369b11: 二眼中間眼識。亦依身根住故。是則身識亦
T1562_.29.0369b12: 成眼識。又應非一。二眼中間若無眼識有隔
T1562_.29.0369b13: 斷故。如何成一。如是則應非一眼識於一時
T1562_.29.0369b14: 間各住一眼。是故不應許一眼識於一時中
T1562_.29.0369b15: 住二眼處。又執眼識住眼中者。當云何住。爲
T1562_.29.0369b16: 體相渉如油住麻。爲別相依如果住器。然此
T1562_.29.0369b17: 二執。倶不應理。若如初者。眼與眼識。其性各
T1562_.29.0369b18: 別。應成一故。若如後者。無方分法。別體相
T1562_.29.0369b19: 合。理不成故。若心心所無住處者。如何可言
T1562_.29.0369b20: 依止眼根了別諸色故名眼識。又若眼識不
T1562_.29.0369b21: 住眼中。如何眼根成所依性。此責非理。眼作
T1562_.29.0369b22: 眼識不共隣近生起縁故説爲依止及所依
T1562_.29.0369b23: 性。不可言依彼即説住其中。亦説臣依王人
T1562_.29.0369b24: 依財食故。若謂眼識隨所依根有損益故住
T1562_.29.0369b25: 眼中者。理亦不然。現見影光鏡像等物。隨依
T1562_.29.0369b26: 損益而不住故。謂影等物非住樹等。而見樹
T1562_.29.0369b27: 等有損益時影等隨依亦有損益。又見大海。
T1562_.29.0369b28: 隨月虧盈。水有増減。然大海水不住月中。故
T1562_.29.0369b29: 所立因。有不定失。若爾眼識何不能取眼依
T1562_.29.0369c01: 肉團眼藥眼籌眼瞼瞖等。設許眼識住眼根
T1562_.29.0369c02: 中。極相逼故。可不能取。既許眼識如非住境
T1562_.29.0369c03: 亦不住根。豈不如色亦應能取眼肉團等。此
T1562_.29.0369c04: 亦不然。由能依識與所依根一境轉故。又極遠
T1562_.29.0369c05: 色。與識所住雖不相隣。而不能取。若肉團等。
T1562_.29.0369c06: 與所住根極隣逼故。識不取者。諸所有色與
T1562_.29.0369c07: 所住根。不相隣逼。皆應能取。是故眼識取境
T1562_.29.0369c08: 法爾。若所取境與所依根。極近極遠皆不能
T1562_.29.0369c09: 取。若爾眼識應有住處。非無住處。可説此識
T1562_.29.0369c10: 與所取色極近極遠。此亦不然。就所依根。説
T1562_.29.0369c11: 近遠故。或就隣近生因説故。眼是眼識隣近
T1562_.29.0369c12: 生因識執眼根以爲我故。即就此因。説有近
T1562_.29.0369c13: 遠。或由眼識身内轉故。就身説有近遠無過。
T1562_.29.0369c14: 身由此理名有識身。以識執身爲自内有。故
T1562_.29.0369c15: 知眼識在身内轉。有作是言。心心所法。定有
T1562_.29.0369c16: 住處。現見諸果住因處故。謂見世間所生諸
T1562_.29.0369c17: 果。無不住在能生因處。如羯剌藍住精血處。
T1562_.29.0369c18: 芽等亦住種等因處。眼根既是生眼識因。眼
T1562_.29.0369c19: 識定應住眼根處。若謂如聲亦離本者。此救
T1562_.29.0369c20: 不然。聲必不離所依本故。此言非理。如糞土
T1562_.29.0369c21: 等相續有異。非如種等相續一故。眼與眼識。
T1562_.29.0369c22: 由體類別相續有異。如糞土等雖芽等因。體
T1562_.29.0369c23: 類別故住處各別。眼識亦然。不住眼處。非如
T1562_.29.0369c24: 芽等與種等因相續不異。可言住彼。又識不
T1562_.29.0369c25: 住色等處故。如色明空及作意等。雖能爲因
T1562_.29.0369c26: 發生眼識。而識生時不住彼處。眼亦應爾。雖
T1562_.29.0369c27: 是識因。而識生時不住彼處。豈不如眼雖與
T1562_.29.0369c28: 色等同爲識因而眼識生唯依止眼不依色等。
T1562_.29.0369c29: 如是眼根。雖與色等同爲識因。而眼識生。應
T1562_.29.0370a01: 唯住眼不住色等。汝今何縁不取是義。謂如
T1562_.29.0370a02: 眼根。雖與色等望所生識依非依異。而與眼
T1562_.29.0370a03: 識同爲異類相續因性。如是眼根。雖與色等
T1562_.29.0370a04: 望所生識依非依異。而同作識非所住因。由
T1562_.29.0370a05: 此故知。心心所法。定無住處。其義極成。故先
T1562_.29.0370a06: 所言。識無形色。無住處故。依二轉相難可定
T1562_.29.0370a07: 説。理必應然。如是所説。眼等諸根。正取境
T1562_.29.0370a08: 時。爲至不至。何縁於此猶復生疑。現見經中
T1562_.29.0370a09: 有二説故。如世尊説。有情眼根。愛非愛色之
T1562_.29.0370a10: 所拘礙。非不相至。拘礙義成。又世尊説。彼以
T1562_.29.0370a11: 天眼觀諸有情。廣説乃至。或遠或近。非於至
T1562_.29.0370a12: 境可立遠近。由此二説。故復生疑。根境相至
T1562_.29.0370a13: 其義不定。若就功能到境名至。則一切根唯
T1562_.29.0370a14: 取至境。若就體相無間名至。頌曰
T1562_.29.0370a15:     眼耳意根境 不至三相違
T1562_.29.0370a16: 論曰。眼根唯取非至境界。遠近二境倶時取
T1562_.29.0370a17: 故。眼若至境應有行動。非天授等有行動法。
T1562_.29.0370a18: 遠近二方一時倶至。是故眼根取非至境。若
T1562_.29.0370a19: 説如燈。於遠近境一時倶至。是彼性故。此説
T1562_.29.0370a20: 不然。因不成故。謂若有説。譬如明燈遠近二
T1562_.29.0370a21: 方倶至而照。眼根亦爾。遠近二境倶至而取。
T1562_.29.0370a22: 同彼明燈火明性故。此因不成。眼火明性非
T1562_.29.0370a23: 極成故。又眼不應是火明性。闇中欲見求光
T1562_.29.0370a24: 明故。非燈欲照瓶衣等時別求光明助方能
T1562_.29.0370a25: 照。若謂眼中火明小故求大光明助方見者。
T1562_.29.0370a26: 此亦非理。現見小明大所伏故。眼應畢竟不
T1562_.29.0370a27: 能見色。又明燈喩。與眼不同。隣逼無間照不
T1562_.29.0370a28: 見故。謂如明燈。於油炷等極隣逼物。能燒能
T1562_.29.0370a29: 照。眼則不然。於眼藥等極隣逼境。不能見故。
T1562_.29.0370b01: 又如明燈。於諸遠近所照之物。無間遍照眼
T1562_.29.0370b02: 則不爾。或越中間樹林等色見山等故。由茲
T1562_.29.0370b03: 燈喩。與眼不同。前所立因。遠近二境倶時取
T1562_.29.0370b04: 故。證眼唯取非至境者。理無傾動。又眼不應
T1562_.29.0370b05: 至境方取。以不能取隣逼境故。又亦能取頗
T1562_.29.0370b06: 胝迦等所障色故。又於所見有猶豫故。若取
T1562_.29.0370b07: 至境。因何猶豫。非於至處猶豫應理。又不審
T1562_.29.0370b08: 知人杌異故。既言至彼審知竪相不審差別。
T1562_.29.0370b09: 此有何因。又眼無容至遠境故。無容住此眼
T1562_.29.0370b10: 越多千踰繕那量。至月輪境眼有明故。無斯
T1562_.29.0370b11: 過者。理亦不然。眼有火明。非極成故。眼性非
T1562_.29.0370b12: 火。寧有火明。耳根亦唯取非至境。方維遠近
T1562_.29.0370b13: 可了知故。謂可了知此南北等方維遠近差
T1562_.29.0370b14: 別音聲。聲至耳根方得聞者。應如味等。此事
T1562_.29.0370b15: 皆無。豈不鼻根亦見能了方維遠近香差別
T1562_.29.0370b16: 耶。雖見但由順方迴轉。取香明了比知差別。
T1562_.29.0370b17: 眼耳見聞方維遠近。不假迴轉而能了知。故
T1562_.29.0370b18: 與鼻根取境非類。又近遠聲。取有明了不明
T1562_.29.0370b19: 了故。若至乃聞並應明了。又近遠聲。取有決
T1562_.29.0370b20: 了猶豫別故。若至乃聞至無別故。如近決了。
T1562_.29.0370b21: 於諸遠聲。應無猶豫。如遠猶豫。於諸近聲。應
T1562_.29.0370b22: 無決了。由此等證。不至能聞。意根亦唯取非
T1562_.29.0370b23: 至境。不取倶有相應法故。若言如鼻雖不能
T1562_.29.0370b24: 取自倶生香而取至境意亦爾者。理必不然。
T1562_.29.0370b25: 由外覺發。内倶生香鼻方能取。義極成故。如
T1562_.29.0370b26: 説唯内食能作食事故。非不取時能爲食事。
T1562_.29.0370b27: 又無色故非能有至。是故意根取非至境。設
T1562_.29.0370b28: 有難言。三根能取非至境者。理必不成。應皆
T1562_.29.0370b29: 能取一切處時所有一切不至物故。謂若三根
T1562_.29.0370c01: 取非至境。非至同故。天上地下。極遠障隔。已
T1562_.29.0370c02: 滅未生。諸不至物。何不能取。又彼三根。未起
T1562_.29.0370c03: 已滅。何不能取。又面餘方。何不能見餘方境
T1562_.29.0370c04: 界。此難不然。譬如磁石能吸鐵故。謂如磁石。
T1562_.29.0370c05: 雖能吸於諸不至鐵。而不能吸無量百千踰
T1562_.29.0370c06: 繕那等有隔障鐵。又不能吸已滅未生及不
T1562_.29.0370c07: 對面諸不至鐵。未起已滅亦不能吸。又如鏡
T1562_.29.0370c08: 等生於像故。謂如鏡等。雖復能生不至物像。
T1562_.29.0370c09: 而不能生極遠障隔已滅未生及不對面一切
T1562_.29.0370c10: 物像。未起已滅亦不能生。眼等亦然。不應爲
T1562_.29.0370c11: 難。是故彼難。不令三根退失能取非至境用。
T1562_.29.0370c12: 有説耳能取於至境。聲相續轉來入耳故。又
T1562_.29.0370c13: 自能聞耳中聲故。此説非理。手纔執鈴聲頓
T1562_.29.0370c14: 息故。若聲相續來入耳中。手執鈴時依鈴聲
T1562_.29.0370c15: 可息。從彼傳生。中間離質相續不息。此聲應
T1562_.29.0370c16: 可聞。然執鈴時。現見一切鈴聲頓息。都不可
T1562_.29.0370c17: 聞。不可息餘。餘亦隨息。不聞餘故。餘亦不
T1562_.29.0370c18: 聞。若謂如燈滅時近遠明皆滅者。此亦不然。
T1562_.29.0370c19: 倶不倶時轉差別故。非一與一相續異故。謂
T1562_.29.0370c20: 燈與明現見倶轉。燈焔纔滅則不見明。聲即
T1562_.29.0370c21: 不然。彼許離質展轉相續來入耳故。彼定應
T1562_.29.0370c22: 許聞至聲時初附質聲久已謝滅。若不爾者。
T1562_.29.0370c23: 初所起聲。聞位猶存。失刹那性。故聲與彼燈
T1562_.29.0370c24: 明不同。又燈與明。相續各異。如心心所同共
T1562_.29.0370c25: 縁生。縁被損時彼此倶息。聲即不爾。相續無
T1562_.29.0370c26: 異。如識相續不共縁生。聲相續中。前聲雖滅。
T1562_.29.0370c27: 後聲猶起。何故不聞。是故依質所發音聲。即
T1562_.29.0370c28: 能爲縁生於耳識。若異此者。聲至方聞。了近
T1562_.29.0370c29: 遠聲。應無差別。然自能聞耳中聲者。非如香
T1562_.29.0371a01: 等隣鼻等根。雖在耳中。仍非至境。由語逼耳
T1562_.29.0371a02: 字句難知。欲審聽者遮其苦逼。故耳唯能取
T1562_.29.0371a03: 非至境。今應思擇。何縁闇中。眼不能取瓶衣
T1562_.29.0371a04: 等色。爲體無故。爲非境故。爲助取因無故。爲
T1562_.29.0371a05: 障取因有故。而不取耶。且闇中色。非體無故
T1562_.29.0371a06: 而不可取。有天眼者。能現取故。又闇中色。非
T1562_.29.0371a07: 非境故而不可取。彼因大種。現可取故。設持
T1562_.29.0371a08: 明照應不取故。非處明中極微等色及餘非
T1562_.29.0371a09: 境。眼根能見。雖有説言此闇中色如中有色
T1562_.29.0371a10: 異明色類故不可取。而非應理。所以者何。應
T1562_.29.0371a11: 不取彼倶行觸故。又持明照時。不見異色故。
T1562_.29.0371a12: 或應闇與明成滅生因故。形亦應成異類性
T1562_.29.0371a13: 故。現見曾受彼種類者。闇中觸時。知即彼故。
T1562_.29.0371a14: 又於闇中。赤染衣等。色至明中不見異故。由
T1562_.29.0371a15: 此證知非異色類。若爾闇色。何縁不取。譬喩
T1562_.29.0371a16: 論師。作如是説。由助取因光明無故。此中光
T1562_.29.0371a17: 明有何作用。謂有攝益能取根用。如食乾麨
T1562_.29.0371a18: 不得味故。又言色在可見處故。若爾光明
T1562_.29.0371a19: 唯應於境能爲攝益非攝益根。謂身住闇中。
T1562_.29.0371a20: 見明處色故。又由所立乾麨喩故。復由所引
T1562_.29.0371a21: 阿笈摩故。又言色在可見處者。意不説色在
T1562_.29.0371a22: 光明中。但言境在根力及處。彼經廣説。乃至
T1562_.29.0371a23: 法在可知處故。又若闇中瓶衣等色。其體先
T1562_.29.0371a24: 有。*&T055626;助取因。故不能取。後遇光等助取因
T1562_.29.0371a25: 時。顯了彼色。故能取者。應許空中先有風體。
T1562_.29.0371a26: *闕助取因。故不能取。後遇扇等助取因時。
T1562_.29.0371a27: 顯了彼風。然後能取。又亦應許二木相磨是
T1562_.29.0371a28: 火取因非別生火。然不應許。有過失故。執我
T1562_.29.0371a29: 論者應亦可言。我體先有。*&T055626;能取根。故不
T1562_.29.0371b01: 能取。是故闇色。非助取因。光明無故眼不能
T1562_.29.0371b02: 取。若爾何縁不取。由障取因有故。何者是耶。
T1562_.29.0371b03: 謂即黒闇雲烟塵等所障諸色。眼不能取。例
T1562_.29.0371b04: 極成故。光明違此障取因故。待彼光明。方能
T1562_.29.0371b05: 取色。故亦説彼爲識生因。又如琉璃與彼壁
T1562_.29.0371b06: 等。望能取者。爲障不同。如是闇明種類爾
T1562_.29.0371b07: 故。是障非障體性有別。如前已辯。豈不亦由
T1562_.29.0371b08: 助因無故而不能取。見根功能作意無故。雖
T1562_.29.0371b09: 有實境。而智不生。雖有是事。然可生疑。謂於
T1562_.29.0371b10: 闇中如不取色。光明亦爾。由此未知。爲由所
T1562_.29.0371b11: 見無故不取。爲由光明無故不取。雲等障色
T1562_.29.0371b12: 不見極成。又黒闇障是所現見。故闇中色。由
T1562_.29.0371b13: 闇障故。眼不能取。此事無疑。如有説言。極遠
T1562_.29.0371b14: 諸色。由有遠故。而不能取。復有説言。極遠諸
T1562_.29.0371b15: 色。由無近故。而不能取。此二説中。前説爲
T1562_.29.0371b16: 勝。以有體故。不生疑故。如是應知。有闇障
T1562_.29.0371b17: 故。無光明故。是故闇中所有諸色。定由闇障
T1562_.29.0371b18: 而不能取。光明違此障取因故。待彼光明。眼
T1562_.29.0371b19: 能取色。如是所説。其理必然
T1562_.29.0371b20: *説一切有部順正理論*卷第七
T1562_.29.0371b21:
T1562_.29.0371b22:
T1562_.29.0371b23:
T1562_.29.0371b24: 阿毘達磨順正理論卷第八
T1562_.29.0371b25:   尊者衆賢造
T1562_.29.0371b26:  *三藏法師玄奘奉  詔譯 
T1562_.29.0371b27:   辯本事品第一之八
T1562_.29.0371b28: 已説三根取非至境。餘三鼻等。與上相違。謂
T1562_.29.0371b29: 鼻舌身。唯取至境。如何知鼻唯取至境。有説。
T1562_.29.0371c01: 斷息時則不嗅香故。此因於義未足證成。設
T1562_.29.0371c02: 有息時能嗅香氣。何能證鼻唯取至香。以諸
T1562_.29.0371c03: 極微不相觸故。何不相觸。若諸極微遍體相
T1562_.29.0371c04: 觸。即有實物體相雜過。若觸一分成有分失。
T1562_.29.0371c05: 是故此因。於鼻唯取至根香義。未足證成。實
T1562_.29.0371c06: 有息時能取香氣。然不相觸。至義豈成。彼難
T1562_.29.0371c07: 既然。此因何解。今觀至義。謂境與根。隣近而
T1562_.29.0371c08: 生。方能取故。由此道理。説鼻舌身唯取至境。
T1562_.29.0371c09: 如言眼瞼籌等。至色眼不能見。非眼瞼等要
T1562_.29.0371c10: 觸眼根方得名至。但眼瞼等隣近根生。即名
T1562_.29.0371c11: 爲至。由不能見如是至色。故説眼根取非至
T1562_.29.0371c12: 境。如眼等根取非至境。然不能取極遠境界。
T1562_.29.0371c13: 鼻等亦然。雖取至境。而不能取極近境界。但
T1562_.29.0371c14: 由香等隣近根生。故説三根取至無過。非鼻
T1562_.29.0371c15: 香等根境極微展轉相觸。非所觸故。又是障
T1562_.29.0371c16: 礙有對性故。觸即有失。爲顯此義。復應研究。
T1562_.29.0371c17: 設有難言。若諸極微互不相觸。如何拊撃。得
T1562_.29.0371c18: 發音聲。今此豈同鵂鶹子等。要由合徳方乃
T1562_.29.0371c19: 生聲。而爲此難。然物合時理不成故不應許
T1562_.29.0371c20: 有合徳生聲。若爾云何得有聲發。於此眞實
T1562_.29.0371c21: 聖教理中。離合撃名。唯依大種。謂有殊勝二
T1562_.29.0371c22: 四大種。離合生時。得彼名故。此位大種。是聲
T1562_.29.0371c23: 生因。此倶生聲。是耳根境。此有何失。彼不忍
T1562_.29.0371c24: 受。我不忍受。亦有因縁。謂諸極微。既不相
T1562_.29.0371c25: 觸。彼此大種合義豈成。隣近生時。即名爲合。
T1562_.29.0371c26: 豈待相觸方得合名。又汝不應躊躇此義。此
T1562_.29.0371c27: 彼大種。定不相觸。所以者何。是所觸故。非能
T1562_.29.0371c28: 觸故。諸色蘊中。唯有觸界。名爲所觸。但有身
T1562_.29.0371c29: 根。名爲能觸。此外觸義。更不應思。若謂所
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