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

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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
T1562_.29.0372a01: 觸亦能觸者。應許身根亦是所觸。則境有境。
T1562_.29.0372a02: 便應雜亂。然無雜亂。立境有境。若謂此二無
T1562_.29.0372a03: 雜亂失。身識所縁所依別故。豈不由此轉成
T1562_.29.0372a04: 雜亂。謂若身根。亦所觸者。何縁不作身識所
T1562_.29.0372a05: 縁。若許觸界亦能觸者。何縁不作身識所依
T1562_.29.0372a06: 若諸極微。定不相觸。毘婆沙論。則不應言非
T1562_.29.0372a07: 觸爲因生於是觸。謂離散物正和合時。是觸
T1562_.29.0372a08: 爲因生於非觸。謂和合物正離散時。是觸爲
T1562_.29.0372a09: 因生於是觸。謂和合物復和合時。非觸爲因
T1562_.29.0372a10: 生於非觸。謂向遊塵同類相續。毘婆沙宗。決
T1562_.29.0372a11: 定不許極微展轉更相觸義。應知彼言有別
T1562_.29.0372a12: 意趣。且向遊塵多極微集。而彼論説。非觸爲
T1562_.29.0372a13: 因生於非觸。故知彼言。定有別意。有何別意。
T1562_.29.0372a14: 謂於和合説是觸言。毘婆沙師咸作是説。但
T1562_.29.0372a15: 由風界力所攝持。令諸極微和合不散。衆縁
T1562_.29.0372a16: 合故。聚色生時。説非觸因生於是觸。即離散
T1562_.29.0372a17: 因生聚集義。豈不無有不集極微待縁方集。
T1562_.29.0372a18: 則應一切是觸爲因生於是觸。有作是説。亦
T1562_.29.0372a19: 有極微不聚集者。故無此失。有説。待麁和合
T1562_.29.0372a20: 色故。於細和合立非觸名。故非觸因生是觸
T1562_.29.0372a21: 者。是細聚因生麁聚義。故彼所言。於義無失。
T1562_.29.0372a22: 衆縁合故攝持聚色。風界滅時。與此相違。離
T1562_.29.0372a23: 散色起即於此位。説是觸因生於非觸。是麁
T1562_.29.0372a24: 聚因。生細聚義。衆縁合故。攝持聚色。風界不
T1562_.29.0372a25: 滅。諸麁色聚。或生自類。或轉生麁。説是觸
T1562_.29.0372a26: 因生於是觸。是麁聚因。生麁聚義。由此道
T1562_.29.0372a27: 理。諸向遊塵。能攝持麁。風界不起。細聚相
T1562_.29.0372a28: 續。不轉成麁。名非觸因生於非觸。是細聚
T1562_.29.0372a29: 因。生細聚義。此謂彼言所有別意。又於非色
T1562_.29.0372b01: 亦説觸言。如契經説。出滅定時。當觸幾觸。當
T1562_.29.0372b02: 觸三觸。謂不動觸。無所有觸。及無相觸。然非
T1562_.29.0372b03: 此中可計實有互相觸義。是故所言此彼大
T1562_.29.0372b04: 種。定不相觸。其理極成。若許相觸。復有何
T1562_.29.0372b05: 過。豈不前説。若諸極微遍體相觸。即有實物
T1562_.29.0372b06: 體相雜過。若觸一分。成有分失。然彼上座。於
T1562_.29.0372b07: 此復言。諸極微體。即是方分。如何有體。言無
T1562_.29.0372b08: 方分。此言非理。若許極微更無細分。有自體
T1562_.29.0372b09: 故。是方分者。諸無色法。既有自體。無差別
T1562_.29.0372b10: 故。應是方分。若謂無色無和合義。是故不應
T1562_.29.0372b11: 名方分者。此亦非理。諸無色法。有處亦説有
T1562_.29.0372b12: 和合故。又彼所宗。色有和合。亦不應理。應成
T1562_.29.0372b13: 一故。不應一體可名和合。又上座説。二類極
T1562_.29.0372b14: 微。倶無分故。住處無別。此亦非理。彼論自
T1562_.29.0372b15: 言。有説極微處不相障。是宗有失。違聖教中
T1562_.29.0372b16: 有對言故。何縁復説二類極微。倶無分故。住
T1562_.29.0372b17: 處無別。又彼所言。即由此故。許依同處説不
T1562_.29.0372b18: 相離。又言極少許五極微。同在一處。不相妨
T1562_.29.0372b19: 礙。此皆非理。若容五微同一處者。何物爲障
T1562_.29.0372b20: 百千倶胝。不許同處。如是便應一極微處。包
T1562_.29.0372b21: 容一切所有極微。是則世間總一微量。或應
T1562_.29.0372b22: 不許極少五微同在一處。不相妨礙。多微聚
T1562_.29.0372b23: 集。處寛廣故。是故應許極微有分。或許諸微
T1562_.29.0372b24: 互不相觸不相離義。異此可成無一極微。現在
T1562_.29.0372b25: 獨住而不聚集。如前已辯。是故一切和合聚
T1562_.29.0372b26: 中。隨其所應。皆有一切。由此故説不相離言。
T1562_.29.0372b27: 非約處同名不相離。然無分故。不觸義成。若
T1562_.29.0372b28: 爾身根及與觸界。如何能觸所觸得成。已成
T1562_.29.0372b29: 極微互不相觸。能所觸義。今應共思。若謂我
T1562_.29.0372c01: 宗由能所觸已許相觸。更何所思。唯汝自應
T1562_.29.0372c02: 思量是義。此不應理。許觸論宗。於是義中。應
T1562_.29.0372c03: 同思故。謂若鼻舌。與自境微。亦相觸者。何縁
T1562_.29.0372c04: 不許此根境微是能所觸。若不許二觸自境
T1562_.29.0372c05: 微。而同身根名取至境如彼理趣。此亦同然。
T1562_.29.0372c06: 或非色中應有相觸。如前所引觸三觸故。是
T1562_.29.0372c07: 故此中。應共思擇。契經所説觸義意趣。然我
T1562_.29.0372c08: 先説。謂境與根。隣近而生。方能取故。名取至
T1562_.29.0372c09: 境。今能所觸。准彼應成極隣近故。豈不一切
T1562_.29.0372c10: 鼻舌身根皆取至境。無差別故。則應能觸通
T1562_.29.0372c11: 鼻舌根。所觸亦應兼於香味。此亦非理。隣近
T1562_.29.0372c12: 雖同。而於其中。有品別故。如眼瞼等。雖至名
T1562_.29.0372c13: 同。而於其中。非無品別。非眼瞼等同得至名。
T1562_.29.0372c14: 即令一切至無差別。瞼籌藥瞖。於彼眼根。漸
T1562_.29.0372c15: 隣近中。品類別故。又如眼等。取非至同。非至
T1562_.29.0372c16: 境中。非無品別。鼻等亦爾。取至境同於至境
T1562_.29.0372c17: 中。應有品別。又滑澁等。世間共起所觸想名。
T1562_.29.0372c18: 對彼身根。説名能觸。故無有過。有説。實無能
T1562_.29.0372c19: 觸所觸。然似有故假立觸名。或任於中更求
T1562_.29.0372c20: 餘理。且不應許境與身根實更相觸。如前已
T1562_.29.0372c21: 説。境與有境。應雜亂故。是故應隨此順正理。
T1562_.29.0372c22: 説能所觸名起因縁。有餘師説。雖諸極微互
T1562_.29.0372c23: 不相觸。而和合色相觸無過。由此拊撃。得發
T1562_.29.0372c24: 音聲。如諸極微。雖無變礙。而和合色變礙非
T1562_.29.0372c25: 無。此不應理。非離極微有和合色。若觸和合
T1562_.29.0372c26: 應觸極微。彼即應許極微相觸。是故前説。於
T1562_.29.0372c27: 理爲勝。又上座言。此若觸彼。彼定觸此。既成
T1562_.29.0372c28: 所觸。餘觸所觸。理不相違若異此者。極微展
T1562_.29.0372c29: 轉無相攝持。應不和合。若謂攝持是風界力。
T1562_.29.0373a01: 風界豈似手所捧持。攝持諸微。令不散墜。此
T1562_.29.0373a02: 難非理。且如水輪風輪攝持。令不散墜。風輪
T1562_.29.0373a03: 豈似手所捧持。如彼攝持。此亦應爾。若言我
T1562_.29.0373a04: 許極微相觸。由相觸故。相攝持者。似手捧難。
T1562_.29.0373a05: 則爲唐捐。如汝所言。極微相觸。次第安布。能
T1562_.29.0373a06: 相攝持。我亦説言。由風界力。隣近安布。能相
T1562_.29.0373a07: 攝持。故不應言。若異此者。極微展轉無相攝
T1562_.29.0373a08: 持。應不和合。異汝所言。極微展轉。有相攝
T1562_.29.0373a09: 持。和合成故。又不相觸。亦能攝持。譬如身根
T1562_.29.0373a10: 不觸身識能攝持識。令起現前。又彼所言。此
T1562_.29.0373a11: 若觸彼。彼定觸此。既成所觸。餘觸所觸。理無
T1562_.29.0373a12: 違者。彼不審思。而作是説。如前已説。境與身
T1562_.29.0373a13: 根。實不相觸。應境有境相雜過故。遍體一分
T1562_.29.0373a14: 觸違理故。諸有對法。體是障礙有對攝故。處
T1562_.29.0373a15: 所展轉。互不相容。不應相觸。無細分故。非觸
T1562_.29.0373a16: 一分。各別性故。非觸全體。同處多微。過如前
T1562_.29.0373a17: 説。如何可言。此若觸彼。彼定觸此。乃至廣
T1562_.29.0373a18: 説。又准此説。應亦可言。此若見彼。彼定見
T1562_.29.0373a19: 此。既成所見。餘見所見。理不相違。此若聞
T1562_.29.0373a20: 彼。彼定聞此。既成所聞。餘聞所聞。理無違
T1562_.29.0373a21: 等。彼既不然。此云何爾。若所觸界。亦不相
T1562_.29.0373a22: 觸。如何大種展轉相望。互爲攝益。或相損害。
T1562_.29.0373a23: 豈要相觸方能損益。異此云何。若必爾者。觀
T1562_.29.0373a24: 雪日等眼云何損。觀月輪等眼云何益。眼不
T1562_.29.0373a25: 應至日等大種。汝又不許有彼光明倶行大
T1562_.29.0373a26: 種。汝許光明依日月輪大種生故。由彼上座
T1562_.29.0373a27: 自説是言。大種造色。多不相離。亦有少分得
T1562_.29.0373a28: 相離者。謂諸日月燈寶光明。及離諸花。孤遊
T1562_.29.0373a29: 香等因論生論。身根既唯取至境故。日光中
T1562_.29.0373b01: 熱。身現得故汝云何知。日光但依日輪大種。
T1562_.29.0373b02: 不依隣近身根大種。若於是處。身覺日熱。即
T1562_.29.0373b03: 近是處。眼見日光。應知此光非離大種。故唯
T1562_.29.0373b04: 隣近大種爲縁。能損能益。隣近大種。非彼極
T1562_.29.0373b05: 遠。亦非相觸。此義已成。且如所觸。不觸身
T1562_.29.0373b06: 根。然能爲因。令身損益。若謂所觸觸著身根。
T1562_.29.0373b07: 所依大種爲損益者。雪日光等。於眼云何。設
T1562_.29.0373b08: 許所觸觸著身根所依大種能爲損益。然不
T1562_.29.0373b09: 許身所依大種能觸身根仍爲損益。豈不大
T1562_.29.0373b10: 種展轉相望雖不相觸由相隣近能爲因故損
T1562_.29.0373b11: 益義成。故不應言若所觸界亦不相觸。如何
T1562_.29.0373b12: 大種展轉相望。互爲攝益。或相損害。然大徳
T1562_.29.0373b13: 説。一切極微。實不相觸。但由無間。假立觸
T1562_.29.0373b14: 名。經主此中。顯彼勝徳。作如是言。此大徳
T1562_.29.0373b15: 意。應可愛樂。若異此者。是諸極微。應有間
T1562_.29.0373b16: 隙。中間既空。誰障其行。許爲有對。今説大
T1562_.29.0373b17: 徳如是意趣。非即可樂。亦非可惡。但應尋究。
T1562_.29.0373b18: 如何無間。仍不相觸。理未顯故。意趣難知。若
T1562_.29.0373b19: 説諸微全無間隙。然不相雜。應成有分。不許
T1562_.29.0373b20: 處同。復無間隙。既許無間。何不相觸。故彼
T1562_.29.0373b21: 但間言定顯隣近義。此中＊但言。或顯定義。
T1562_.29.0373b22: 定有間隙。故名定間。如定有熱故名定熱。是
T1562_.29.0373b23: 定有隙。理得成義。或顯無義。謂此中無如極
T1562_.29.0373b24: 微量觸色所間。故名無間。如是無間大種極
T1562_.29.0373b25: 微隣近生時。假説爲觸。若作此釋。大徳所言。
T1562_.29.0373b26: 一切極微。實不相觸。但由無間。假立觸名。深
T1562_.29.0373b27: 有義趣。即由障礙有對勢力。能相障行。許爲
T1562_.29.0373b28: 有對。非許住處展轉相容而可説爲障礙有
T1562_.29.0373b29: 對。豈怖處同。遮無間住。許有間隙而無趣行。
T1562_.29.0373c01: 非有所怖。法性應爾。諸有對者。處必不同。勿
T1562_.29.0373c02: 彼處同。或成有分。故無間住。理必不然。雖於
T1562_.29.0373c03: 中間少有空隙。而有對力。拒遏其行。間隙
T1562_.29.0373c04: 者何。有餘師説。是無觸色。復有説言。都無所
T1562_.29.0373c05: 有。經主復説。又許極微。若有方分。觸與不
T1562_.29.0373c06: 觸。皆應有分。若無方分。設許相觸。亦無過
T1562_.29.0373c07: 者。此説非理。有分方分。名異義同。立無分
T1562_.29.0373c08: 言。已遮方分。如何於此復更生疑。謂許極微
T1562_.29.0373c09: 若有方分。既無方分。如何可觸又遍體觸。或
T1562_.29.0373c10: 觸一分。二皆有過。前已具論。如何復言。若無
T1562_.29.0373c11: 方分。設許相觸。亦無斯過。是故所言無極微
T1562_.29.0373c12: 量。觸色所間。故名無間。如是無間。大種極
T1562_.29.0373c13: 微。隣近生時。假説爲觸。其義成就。非住處
T1562_.29.0373c14: 同。或無間住。可許有對無分義成。今應觀
T1562_.29.0373c15: 察。眼等諸根。爲於自境唯取等量。速疾轉故
T1562_.29.0373c16: 如旋火輪。見大山等。爲於自境通取等量不
T1562_.29.0373c17: 等量耶頌曰
T1562_.29.0373c18:     應知鼻等三 唯取等量境
T1562_.29.0373c19: 論曰。前説至境鼻等三根。應知唯能取等量
T1562_.29.0373c20: 境。如鼻舌身根極微量。香味觸境極微亦然。
T1562_.29.0373c21: 相稱合生鼻等識故。豈不鼻等三根極微有
T1562_.29.0373c22: 時不能遍取香等。何故乃言唯取等量。以非
T1562_.29.0373c23: 鼻等三根極微於香等微能取過量。故説唯能
T1562_.29.0373c24: 取等量境。非無少分三根極微亦能取於少
T1562_.29.0373c25: 分三境。隨境微量至根少多。爾所根微。能起
T1562_.29.0373c26: 功用。眼耳不定。謂眼於色有時取小。如見毛
T1562_.29.0373c27: 端。有時取大。如暫開目見大山等。有時取等。
T1562_.29.0373c28: 如見蒲桃野棗果等。耳根亦取蚊雷琴聲
T1562_.29.0373c29: 小大等量。意無質礙。不可辯其形量差別。頌
T1562_.29.0374a01: 中應知言兼勸知此義。今乘義便復應觀察。
T1562_.29.0374a02: 云何眼等諸根極徴安布差別。不可見故。雖
T1562_.29.0374a03: 難建立。而有對故。住方處故。和集生故。定應
T1562_.29.0374a04: 説其安布差別。眼根極微。居眼星上。對向自
T1562_.29.0374a05: 境。傍布而住。如香荾花。清徹膜覆。令無分
T1562_.29.0374a06: 散。有説。重累如丸而住。體清＊徹故。如秋泉
T1562_.29.0374a07: 池。不相障礙。耳根極微。居耳穴内。旋環而
T1562_.29.0374a08: 住。如捲樺皮。鼻根極微。居鼻頞内。背上面
T1562_.29.0374a09: 下。如雙爪甲。此初三根。横作行度。無有高
T1562_.29.0374a10: 下。如冠花鬘。舌根極微。布在舌上。形如半
T1562_.29.0374a11: 月。當舌形中。如毛端量。非爲舌根極微所遍。
T1562_.29.0374a12: 身根極微。遍住身分。如身形量。女根極微。形
T1562_.29.0374a13: 如鼓&T020317;。男根極微。形如指&T057912;。眼根極微有時
T1562_.29.0374a14: 一切皆是同分。有時一切皆彼同分。有時一
T1562_.29.0374a15: 分是彼同分。餘是同分。乃至舌根極微亦
T1562_.29.0374a16: 爾。身根極微。定無一切皆是同分。乃至極熱
T1562_.29.0374a17: 㮈落迦中。猛焔纒身。猶有無量身根極微。是
T1562_.29.0374a18: 彼同分。故如是説。設遍發識。身應散壞。以無
T1562_.29.0374a19: 根境各一極微爲所依縁能發身識。五識決
T1562_.29.0374a20: 定積集多微。方成所依所縁性故。云何建立
T1562_.29.0374a21: 六識所依。爲如五識唯縁現在。意識通縁三
T1562_.29.0374a22: 世非世。如是諸識依亦爾耶。不爾。云何。頌
T1562_.29.0374a23: 曰
T1562_.29.0374a24:     後依唯過去 五識依或倶
T1562_.29.0374a25: 論曰。由六識身無間滅已。皆名爲意此與意
T1562_.29.0374a26: 識。作所依根。是故意識。唯依過去。眼等五
T1562_.29.0374a27: 識。所依或倶。或言表此亦依過去。謂眼等五
T1562_.29.0374a28: 是倶所依。過去所依即是意界。如是五識所
T1562_.29.0374a29: 依各二。第六意識。所依唯一。爲顯頌中依義
T1562_.29.0374b01: 差別。故復應問。若是眼識所依性者。即是眼
T1562_.29.0374b02: 識等無間縁耶。設是眼識等無間縁者。復是
T1562_.29.0374b03: 眼識所依性耶。應作四句。第一句。謂倶生眼
T1562_.29.0374b04: 根。第二句。謂無間滅心所法界。第三句。謂過
T1562_.29.0374b05: 去意根。第四句。謂除所説法。乃至身識亦爾。
T1562_.29.0374b06: 各各應説自根。意識應作順前句答。謂是意
T1562_.29.0374b07: 識所依性者。定是意識等無間縁。有是意識
T1562_.29.0374b08: 等無間縁。非與意識爲所依性。謂無間滅心
T1562_.29.0374b09: 所法界。又五識界。如所依根。定有過現。彼所
T1562_.29.0374b10: 縁境。爲亦如是。爲有別耶。定有差別已滅未
T1562_.29.0374b11: 生。非五識境。所以者何。由與所依一境轉故。
T1562_.29.0374b12: 於非現境依不轉故。有執五識境唯過去。應
T1562_.29.0374b13: 告彼言。若如是者。豈不但以前生爲縁與識
T1562_.29.0374b14: 倶生皆非縁性。又已滅色。彼執體無。但分別
T1562_.29.0374b15: 心。取爲境起。又定應許。彼所依根。亦在過
T1562_.29.0374b16: 去。能生現識。如是彼言。皆不應理。且置所
T1562_.29.0374b17: 依及餘識境。如何眼識境唯過去。不縁一切
T1562_.29.0374b18: 過去色耶無間百年滅無異故。若謂無失取
T1562_.29.0374b19: 自因故。無間滅色是現識因。百年滅色無因
T1562_.29.0374b20: 義者。此亦不然。無異因故。唯無間滅是現識
T1562_.29.0374b21: 因。非百年滅。有何因證。如彼百年已滅諸色。
T1562_.29.0374b22: 與現眼識。都不相關。無間滅色。應亦如是。既
T1562_.29.0374b23: 無差別。何獨爲因此望百年。亦有差別。眼識
T1562_.29.0374b24: 將生時。此色爲縁故。若爾眼識境應非過去。
T1562_.29.0374b25: 識在未來縁現在境故。亦不可説異時爲縁
T1562_.29.0374b26: 異時爲境。此與眼識除爲境用。復作何縁眼
T1562_.29.0374b27: 識生時。久已滅色近滅無異。何不爲縁。汝執
T1562_.29.0374b28: 久滅與近滅者倶非實體無差別故。又久近
T1562_.29.0374b29: 滅。能爲縁用。理倶不成。非現境界相續各
T1562_.29.0374c01: 異非一果性。無差別故。又汝應説。鼻舌身三。
T1562_.29.0374c02: 云何名爲。取近至境過去未來。説爲遠故。又
T1562_.29.0374c03: 若五識唯縁過去。如何於彼有現量覺。如於
T1562_.29.0374c04: 自身受有現量覺。謂我曾領納如是苦樂。此
T1562_.29.0374c05: 救不然。於自身受領納覺了時分異故。謂於
T1562_.29.0374c06: 自身。曾所生受。餘時領納餘時覺了。領納
T1562_.29.0374c07: 時者謂爲損益時。爾時此受未爲覺了境。謂
T1562_.29.0374c08: 了餘境識倶生受。正現前時。能爲損益。此損
T1562_.29.0374c09: 益位。名領納時。即自性受。領所隨觸。自體生
T1562_.29.0374c10: 故。識等領彼損益行相。自體起故。此滅過去。
T1562_.29.0374c11: 方能爲境。生現憶念。此憶念位。名覺了時。由
T1562_.29.0374c12: 斯理趣。唯於現量。曾所受事。有現量覺。故現
T1562_.29.0374c13: 量覺。於自身受有義得成。現量有三。依根
T1562_.29.0374c14: 領納覺了。現量性差別故。過去色等。既許未
T1562_.29.0374c15: 曾現量所受。云何可言如自身受有現量覺。
T1562_.29.0374c16: 如於他身受非自領納。現量所受則無現量
T1562_.29.0374c17: 覺。言我曾受如是苦樂。縁彼受智。既非現
T1562_.29.0374c18: 量覺。如是現色等。非自依根現量所受。應無
T1562_.29.0374c19: 現量覺。謂我曾受如是色等。縁彼境智。應非
T1562_.29.0374c20: 現量覺。又若現在色等五境。非現量得。如縁
T1562_.29.0374c21: 未來受所起智。縁非曾領納現量所得故。必
T1562_.29.0374c22: 無自謂我曾領受如是苦樂。例縁過去色等
T1562_.29.0374c23: 起智。縁非曾依根現量所得故。應無自謂我
T1562_.29.0374c24: 曾領受如是色等。如苦受等。必爲領納現量
T1562_.29.0374c25: 受已。方有縁彼現量覺生。如是色等。必爲依
T1562_.29.0374c26: 根現量受已。方有縁彼現量覺生。現所逼故。
T1562_.29.0374c27: 定應信受。若領納受時非縁受爲境。縁受
T1562_.29.0374c28: 爲境時非領納受者。世尊何故作如是言。受
T1562_.29.0374c29: 樂受時如實了知受於樂受。乃至廣説。此無
T1562_.29.0375a01: 違失。如是所説。是觀察時。非領納時。顯觀行
T1562_.29.0375a02: 者。於曾領納現量所得樂等受中無迷謬故。
T1562_.29.0375a03: 作如是説。是故不應於諸現量曾未受境有
T1562_.29.0375a04: 現量覺。由此五識唯縁現境。必以倶生爲所
T1562_.29.0375a05: 縁故。契經既説。眼色爲縁。生於眼識。乃至廣
T1562_.29.0375a06: 説。何因識起倶託二縁。得所依名。在根非境。
T1562_.29.0375a07: 頌曰
T1562_.29.0375a08:     隨根變識異 故眼等名依
T1562_.29.0375a09: 論曰。眼等即是眼等六界。由眼等根有轉變
T1562_.29.0375a10: 故。諸識轉異。隨根増損有明昧故。非色等變
T1562_.29.0375a11: 令識有異。以識隨根不隨境故。依名唯在眼
T1562_.29.0375a12: 等非餘。若爾意識亦隨身轉。謂風病等損惱
T1562_.29.0375a13: 身時。意識即亂。身清泰時。意識安靜。何縁彼
T1562_.29.0375a14: 意識不以身爲依。隨自所依故無此失。謂風
T1562_.29.0375a15: 病等損惱身時。發生苦受相應身識。如是身
T1562_.29.0375a16: 識。名亂意界。此與苦受倶落謝時。能爲意根
T1562_.29.0375a17: 生亂意識。與此相違意識安靜。是故意識隨
T1562_.29.0375a18: 自所依。豈不有漏意界無間無漏識生。如是
T1562_.29.0375a19: 等異。如何意識隨自所依。非據有漏無漏等
T1562_.29.0375a20: 類名隨自依。但據増損明昧差別。如從無覆
T1562_.29.0375a21: 無記眼根生善不善有覆眼識。而名眼識隨
T1562_.29.0375a22: 自所依。此亦應爾。是故能依非隨一切所依
T1562_.29.0375a23: 法性。若不爾者。應非能依隨所依故。何縁所
T1562_.29.0375a24: 識是境非根。而立識名。隨根非境。頌曰
T1562_.29.0375a25:     彼及不共因 故隨根説識
T1562_.29.0375a26: 論曰。彼謂前説眼等名依。故立識名。隨根非
T1562_.29.0375a27: 境。依是勝故。及不共者。謂眼唯自眼識所依。
T1562_.29.0375a28: 色亦通爲他身眼識。及通自他意識所取。乃
T1562_.29.0375a29: 至身觸應知亦然。豈不意識境不共故應名
T1562_.29.0375b01: 法識。此難非理。通別法名。共非遍故。境不具
T1562_.29.0375b02: 前二種因故。謂通名法。非唯不共別名法界。
T1562_.29.0375b03: 非遍攝識。又別法界。雖不共餘。而非意識所
T1562_.29.0375b04: 依根性。是故若法。是識所依。及不共者。隨彼
T1562_.29.0375b05: 説識。色等不然。故不隨彼説色等識。如鳴
T1562_.29.0375b06: 鼓聲及麥芽等。又此頌文。復有餘義。彼謂
T1562_.29.0375b07: 眼等識所隨故。及不共者。及由眼等是不共
T1562_.29.0375b08: 故。謂有一生色發四生眼識。無一生眼根發
T1562_.29.0375b09: 二生眼識。況有能發四生識者。如是界趣族
T1562_.29.0375b10: 類身眼。各別發識。故名不共。廣説乃至。身亦
T1562_.29.0375b11: 如是。豈不餘生意根亦發餘生意識。非全不
T1562_.29.0375b12: 發。但不倶時。無一生意一時並發二生意識。
T1562_.29.0375b13: 可如色等。故作是言。無二況四。如是眼等。識
T1562_.29.0375b14: 所隨故。生界趣等。別生識故。由此二因。隨根
T1562_.29.0375b15: 非境。有言。根識倶是内性。境唯是外。故隨根
T1562_.29.0375b16: 説。有言。根識倶有情數。色等不定。故隨根
T1562_.29.0375b17: 説。衆縁和合。眼識方生。何故契經。唯擧眼
T1562_.29.0375b18: 色。眼識所依所縁性故。餘法雖是眼識生
T1562_.29.0375b19: 縁。而非所依及所縁性。又是眼識隣近縁故。
T1562_.29.0375b20: 豈不空明能生作意亦是眼識隣近縁耶。眼
T1562_.29.0375b21: 色二縁。於生眼識。極隣近故。異空明等。又眼
T1562_.29.0375b22: 識生。必藉所依所縁力故。及不共故。眼識生
T1562_.29.0375b23: 時。必藉眼色爲所依縁。餘法不定。謂夜行類。
T1562_.29.0375b24: 識不藉明生。水行類。識不待空發人。於瑠璃
T1562_.29.0375b25: 頗胝迦等障色亦爾。天眼發識。不假空明。若
T1562_.29.0375b26: 謂眼識生必藉明。近明近色。主明客明。定
T1562_.29.0375b27: 一爲縁。方見色故。又眼識發。必藉於空。以
T1562_.29.0375b28: 空遍滿一切處故。此皆非理。眼藉明者。要藉
T1562_.29.0375b29: 大明照色方見。非猫狸等眼有大明。如何能
T1562_.29.0375c01: 見。復有人等眼雖無明而夜見色。甚違汝義。
T1562_.29.0375c02: 如説有人於闇中色亦能覩見。不待光明。若
T1562_.29.0375c03: 空遍滿一切處者。無障礙故。亦應能取壁等
T1562_.29.0375c04: 障色。能生作意。通與六識。作共生縁。眼色非
T1562_.29.0375c05: 共。是故契經。唯擧眼色。或隨所化宜聞便説。
T1562_.29.0375c06: 象跡喩等諸契經中。作意等縁皆具説故。隨
T1562_.29.0375c07: 身所住。眼見色時。身眼色識地爲同不。應言
T1562_.29.0375c08: 此四或異或同。所言同者。謂生欲界。以自地
T1562_.29.0375c09: 眼。見自地色。四皆同地。生初靜慮。以自地
T1562_.29.0375c10: 眼。見自地色。亦皆同地。非生餘地有四事同。
T1562_.29.0375c11: 所言異者。謂生欲界。若以初靜慮眼見欲界
T1562_.29.0375c12: 色。身色欲界。眼識初定。見初定色。身屬欲
T1562_.29.0375c13: 界。三屬初定。若以二靜慮眼。見欲界色。身
T1562_.29.0375c14: 色欲界。眼屬二定。識屬初定。見初定色。身
T1562_.29.0375c15: 屬欲界。眼屬二定。色識初定。見二定色。身
T1562_.29.0375c16: 屬欲界。眼色二定。識屬初定。如是若以三
T1562_.29.0375c17: 四靜慮地眼。見下地色。或自地色。如理應
T1562_.29.0375c18: 知。如是若生四靜慮地。四事有異。如理應思。
T1562_.29.0375c19: 餘界亦應如是分別。今當略辯此決定相。頌
T1562_.29.0375c20: 曰
T1562_.29.0375c21:     眼不下於身 色識非上眼
T1562_.29.0375c22:     色於識一切 二於身亦然
T1562_.29.0375c23:     如眼耳亦然 次三皆自地
T1562_.29.0375c24:     身識自下地 意不定應知
T1562_.29.0375c25: 論曰。身眼色三皆通五地。謂在欲界四靜慮
T1562_.29.0375c26: 中。眼識唯在欲界初定。此中眼根望身生地。
T1562_.29.0375c27: 或等或上。終不居下。色識望眼等下非上。下
T1562_.29.0375c28: 地眼根。串見麁色。於上細色無見功能。又下
T1562_.29.0375c29: 眼根。無有勝用。上地自有殊勝眼根。於下
T1562_.29.0376a01: 地中。自有眼識。故下地眼。非上識依。色望於
T1562_.29.0376a02: 識。通等上下。色識於身。如色於識。謂通自地
T1562_.29.0376a03: 或上或下。識望於身。通自地者。唯生欲界初
T1562_.29.0376a04: 靜慮中。或上地者。唯生欲界。或下地者。唯生
T1562_.29.0376a05: 二三四靜慮地。色望於身。自下地者。自上眼
T1562_.29.0376a06: 見。若上地者。唯上眼見。又以自地眼。唯見自
T1562_.29.0376a07: 下色若以上地眼。見自上下色。廣説耳界。應
T1562_.29.0376a08: 知如眼。謂耳不下於身。聲識非上耳。聲於識
T1562_.29.0376a09: 一切二於身亦然。隨其所應。廣如眼釋。鼻舌
T1562_.29.0376a10: 身三。總皆自地。多分同故。香味二識。唯欲界
T1562_.29.0376a11: 故。鼻舌唯取至境界故。於中別者。謂身與觸。
T1562_.29.0376a12: 其地必同。取至境故。識望觸身。或自或下。自
T1562_.29.0376a13: 謂若生欲界初定。生上三定。謂之爲下。應知
T1562_.29.0376a14: 意界。四事不定。謂意有時與身識法。同在一
T1562_.29.0376a15: 地。有時上下。身唯五地。三通一切。唯生五
T1562_.29.0376a16: 地。自意自識。縁自地法。名意與三同在一地。
T1562_.29.0376a17: 意界有時在上地者。謂遊定時。若生欲界。從
T1562_.29.0376a18: 初靜慮。無間起欲界識。了欲界法。意屬上地。
T1562_.29.0376a19: 三屬下地。或二三四靜慮等無間。起初二三
T1562_.29.0376a20: 靜慮等地識。了初二三靜慮等地法。意屬上
T1562_.29.0376a21: 地。三屬下地。如是若生初靜慮等。從上起下。
T1562_.29.0376a22: 如理應知。於受生時。無上地意依下地身。必
T1562_.29.0376a23: 無下地身根不滅受上生故。又定無有住異
T1562_.29.0376a24: 地心而命終故。如是應知。無下地意依上地
T1562_.29.0376a25: 身。依上地意受下地身。則不違理。謂從上地
T1562_.29.0376a26: 意界無間。於欲色界。初結生時。意屬上地。身
T1562_.29.0376a27: 識下地。彼所了法。或自地。或上地。或不繋。
T1562_.29.0376a28: 如是應知。依下地意。受上地身。亦不違理。於
T1562_.29.0376a29: 遊定時。有下地意依上地身。亦不違理。謂生
T1562_.29.0376b01: 上地。先起下地識身化心。如是識法。亦應廣
T1562_.29.0376b02: 説。復應思擇。若欲界眼。見欲界色。或色界
T1562_.29.0376b03: 眼見二界色。爾時彼色。可爲幾種眼識所
T1562_.29.0376b04: 識。於此復起幾種分別。爲令於宗不迷亂故。
T1562_.29.0376b05: 先總料簡。後當別釋。應知此中且辯計度及
T1562_.29.0376b06: 與不定隨念分別。遍諸地故。約此二種。一切
T1562_.29.0376b07: 眼識。皆無分別。又善分別。能縁一切自上下
T1562_.29.0376b08: 地。染汚分別。縁自上地。無記分別。縁自下
T1562_.29.0376b09: 地。隨所生地。未離彼貪。具有此地三種分別。
T1562_.29.0376b10: 若離彼貪。唯有此地＊二種分別。謂除染汚。
T1562_.29.0376b11: 非生餘地有初靜慮善眼。識現在前由此必
T1562_.29.0376b12: 定繋屬生故。生初靜慮。亦不得依餘地眼根
T1562_.29.0376b13: 起善眼識。非生餘地能起餘地無覆無記分
T1562_.29.0376b14: 別現前。此亦必定繋屬生故。非此中意唯説
T1562_.29.0376b15: 一生所起分別。若説一生。則生上地。應定無
T1562_.29.0376b16: 有下地分別。即此生中。彼三分別。無容得有
T1562_.29.0376b17: 現在前故。又上地分別應唯善非無記。前已
T1562_.29.0376b18: 説因故。通説餘生皆得具有。已總料簡。次當
T1562_.29.0376b19: 別釋。斷善根者。眼見色時。此色染汚無覆無
T1562_.29.0376b20: 記。眼識所識。於此復起三種分別。謂善染汚
T1562_.29.0376b21: 無覆無記。不斷善根。未離貪者。眼見色時。此
T1562_.29.0376b22: 色三種。眼識所識。於此復起三種分別。若諸
T1562_.29.0376b23: 異生。生在欲界。已離欲界貪。未離初定貪。以
T1562_.29.0376b24: 欲界眼。見諸色時。此色是善無覆無記。眼識
T1562_.29.0376b25: 所識。於此復起欲界分別。若退法者。具有三
T1562_.29.0376b26: 種。不退法者。唯有二種。謂除染汚。以初靜慮
T1562_.29.0376b27: 眼。見欲界色時。此色唯是無覆無記。眼識所
T1562_.29.0376b28: 識。於此復起欲界分別。如前應知。於此復起
T1562_.29.0376b29: 初靜慮地二種分別。謂除染汚。以初靜慮眼
T1562_.29.0376c01: 見彼地色時。此色唯是無覆無記。眼識所識。
T1562_.29.0376c02: 於此復起欲界分別。若退法者。則有二種。謂
T1562_.29.0376c03: 除無記。不退法者。則唯有善。於此復起初靜
T1562_.29.0376c04: 慮地三種分別。已離初定貪。未離二定貪。以
T1562_.29.0376c05: 二靜慮眼。見欲界色時。此色唯是無覆無記。
T1562_.29.0376c06: 眼識所識。於此復起欲界分別。若退法者。具
T1562_.29.0376c07: 有三種。不退法者。唯有二種。謂除染汚。於此
T1562_.29.0376c08: 復起初定分別。若退法者。則有二種。謂除染
T1562_.29.0376c09: 汚。不退法者。則唯有善。於此復起二靜慮地
T1562_.29.0376c10: 二種分別。謂除染汚。以二靜慮眼。見初定色
T1562_.29.0376c11: 時。此色唯是無覆無記。眼識所識。於此復起
T1562_.29.0376c12: 欲界分別。若退法者則有二種。謂除無記。不
T1562_.29.0376c13: 退法者。則唯是善。於此復起初定分別。若退
T1562_.29.0376c14: 法者。具有三種。不退法者。則唯是善。於此復
T1562_.29.0376c15: 起二靜慮地二種分別。謂除染汚。以二靜慮
T1562_.29.0376c16: 眼。見二定色時。此色唯是無覆無記。眼識所
T1562_.29.0376c17: 識於此復起欲界分別。若退法者。則有二種。
T1562_.29.0376c18: 謂除無記。不退法者。則唯有善。初靜慮地所
T1562_.29.0376c19: 起分別。亦如是知。於此復起二靜慮地三種
T1562_.29.0376c20: 分別隨此所説。別釋理趣。已離二定貪。未
T1562_.29.0376c21: 離三定＊貪。已離三定＊貪。未離四定＊貪。已
T1562_.29.0376c22: 離四定＊貪。如理應思擇。如説異生生在欲
T1562_.29.0376c23: 界。如是生在四靜慮地。及諸聖者生五地中。
T1562_.29.0376c24: 隨其所應。亦當廣説。然有差別。謂諸聖者。若
T1562_.29.0376c25: 退不退皆無縁上染汚分別。異地遍行。皆已
T1562_.29.0376c26: 斷故。見道功徳。必無退故。由此方隅。例應推
T1562_.29.0376c27: 究耳聞聲等識及分別。傍論已了。應辯正論。
T1562_.29.0376c28: 今當思擇。十八界中。誰六識中幾識所識。幾
T1562_.29.0376c29: 常幾無常。幾根幾非根。頌曰
T1562_.29.0377a01:     五外二所識 常法界無爲
T1562_.29.0377a02:     法一分是根 并内界十二
T1562_.29.0377a03: 論曰。十八界中。色等五界。如其次第。眼等五
T1562_.29.0377a04: 識各一所識。又總皆是意識所識。如是五界。
T1562_.29.0377a05: 各六識中二識所識。由此准知餘十三界。一
T1562_.29.0377a06: 切唯是意識所識。非五識身所縁境故。十八
T1562_.29.0377a07: 界中。無有一界全是常者。唯法一分無爲是
T1562_.29.0377a08: 常。義准無常法餘餘界。十八界中。法界一
T1562_.29.0377a09: 分。并内十二。是根非餘。謂五受根。信等五
T1562_.29.0377a10: 根。及命根全。三無漏根。各有少分。是法界
T1562_.29.0377a11: 攝。眼等五根。如自名攝。女根男根。即是身
T1562_.29.0377a12: 界一分所攝。如後當辯。意根通是七心界
T1562_.29.0377a13: 攝。後三一分意意識攝。義准所餘色等五界。
T1562_.29.0377a14: 法界一分。皆體非根。二十二根。如契經説。所
T1562_.29.0377a15: 謂眼根耳根鼻根舌根身根意根女根男根命
T1562_.29.0377a16: 根樂根苦根喜根憂根捨根信根精進根念根
T1562_.29.0377a17: 定根慧根未知當知根已知根具知根。經中
T1562_.29.0377a18: 建立六處次第。故身根後即説意根。阿毘達
T1562_.29.0377a19: 磨諸大論師。迴此意根。置命根後。無所有
T1562_.29.0377a20: 縁次第説故。諸門分別易顯了故
T1562_.29.0377a21: ＊説一切有部順正理論＊卷第八
T1562_.29.0377a22:
T1562_.29.0377a23:
T1562_.29.0377a24:
T1562_.29.0377a25: 阿毘達磨順正理論卷第九
T1562_.29.0377a26:   尊者衆賢造
T1562_.29.0377a27: 　＊三藏法師玄奘奉　　詔譯　
T1562_.29.0377a28:   辯差別品第二之一
T1562_.29.0377a29: 如是因界已列諸根。今於此中應更思擇。世
T1562_.29.0377b01: 尊何故別説根名。在内界全及法一分。依増
T1562_.29.0377b02: 上義。別説爲根。彼彼事中得増上故。此増上
T1562_.29.0377b03: 義。界義顯成。界謂伊地。或謂忍地。最勝自
T1562_.29.0377b04: 在。是伊地義。照灼明了。是忍地義。唯此熾盛
T1562_.29.0377b05: 光顯名根。此意總示二十二根。於諸聚中。作
T1562_.29.0377b06: 用増上。諸法相望。各各別有増上用故。應並
T1562_.29.0377b07: 名根。此極増上。別説義成。如師子王及村邑
T1562_.29.0377b08: 長轉輪王等。於獸村邑四大洲等。極増上故。
T1562_.29.0377b09: 此極増上。誰望於誰。頌曰
T1562_.29.0377b10:     傳説五於四 四根於二種
T1562_.29.0377b11:     五八染淨中 各別爲増上
T1562_.29.0377b12: 論曰。非一切根總於一事爲極増上。眼等五
T1562_.29.0377b13: 根各於四事有増上用。一莊嚴身。二導養身。
T1562_.29.0377b14: 三生識等。四不共事。莊嚴身者。謂五根中。隨
T1562_.29.0377b15: 闕一根。身醜陋故。導養身者。謂因見聞。避險
T1562_.29.0377b16: 難故。及於段食。能受用故。香味觸三。皆成段
T1562_.29.0377b17: 食。如有頌言
T1562_.29.0377b18:     譬如明眼人 能避現險難
T1562_.29.0377b19:     世有聰明者 能離當苦惡
T1562_.29.0377b20:     多聞能知法 多聞能離罪
T1562_.29.0377b21:     多聞捨無義 多聞得涅槃
T1562_.29.0377b22:     身由食住 命託食存 食已令心
T1562_.29.0377b23:     適悦安泰
T1562_.29.0377b24: 生識等者。謂發五識及相應法。隨所依根。有
T1562_.29.0377b25: 明昧故。不共事者。謂取自境。見聞嗅甞覺別
T1562_.29.0377b26: 境故。有説。眼耳於能守護生身法身。如其次
T1562_.29.0377b27: 第有増上用。前二伽他。即爲此證。有説眼耳
T1562_.29.0377b28: 倶能守護生法二身。親近善士。聽聞正法。眼
T1562_.29.0377b29: 耳各爲一増上故。女男命意。各於二事有増
T1562_.29.0377c01: 上用。且女男根二増上者。一有情異。二分別
T1562_.29.0377c02: 異。有情異者。劫初有情。形類皆等。二根生
T1562_.29.0377c03: 已。便有女男形類差別。分別異者。進止言音
T1562_.29.0377c04: 乳房髻等。安布差別。有説勇怯有差別故。名
T1562_.29.0377c05: 有情異。衣服莊嚴有差別故。名分別異。有説。
T1562_.29.0377c06: 此於染淨二品。有増上力。故言於二受不律
T1562_.29.0377c07: 儀。起無間業。斷善根故。名於染品。有増上
T1562_.29.0377c08: 力。能受律儀。入道得果。及離欲故。名於淨
T1562_.29.0377c09: 品有増上力。扇搋等身。無如是事。命根於二
T1562_.29.0377c10: 有増上者。謂由此故。施設諸根及根差別。由
T1562_.29.0377c11: 此有彼有此無彼無故。或於衆同分能續及
T1562_.29.0377c12: 能持。於無色界。要有命根。方有所生處決定
T1562_.29.0377c13: 故。彼起自地善染汚心。或起餘心。非命終故。
T1562_.29.0377c14: 意根於二有増上者。謂能續後有。及自在隨
T1562_.29.0377c15: 行。能續後有者。如世尊告阿難陀言。識若不
T1562_.29.0377c16: 入母胎中者。精血得成羯剌藍不。不也世尊。
T1562_.29.0377c17: 乃至廣説。自在隨行者。如契經言
T1562_.29.0377c18:     心能導世間 心能遍攝受
T1562_.29.0377c19:     如是心一法 皆自在隨行
T1562_.29.0377c20: 有説。意根於染淨品有増上力。故言於二。如
T1562_.29.0377c21: 契經言。心雜染故。有情雜染。心清淨故。有情
T1562_.29.0377c22: 清淨。樂等五受。信等八根。於染淨中有増上
T1562_.29.0377c23: 力。謂樂等五。於染増上。貪等隨眠所依事故。
T1562_.29.0377c24: 有説。此於染淨二品。倶有増上。説爲耽嗜出
T1562_.29.0377c25: 離依故。樂故心定苦爲信依等。契經中説故。
T1562_.29.0377c26: 信等八根。於淨増上。如契經説我聖弟子。具
T1562_.29.0377c27: 信牆塹。具勤勢力。具念防衞。心定解脱。慧爲
T1562_.29.0377c28: 刀劍。乃至廣説。此中即攝後三根故。彼於淨
T1562_.29.0377c29: 品。定有増上。初傳説言。顯樂後説。謂或有
T1562_.29.0378a01: 説。能導養身。非眼等用。是識増上。要由諸識
T1562_.29.0378a02: 了違順境。方能避險難。及受段食故。即彼復
T1562_.29.0378a03: 謂能見色等。不共功能。亦非異識。故不共事。
T1562_.29.0378a04: 於眼等根。不可立爲別増上用。故非由此眼
T1562_.29.0378a05: 等成根。若爾云何。頌曰
T1562_.29.0378a06:     了自境増上 總立於六根
T1562_.29.0378a07:     從身立二根 女男性増上
T1562_.29.0378a08:     於同住雜染 清淨増上故
T1562_.29.0378a09:     應知命五受 信等立爲根
T1562_.29.0378a10:     未當知已知 具知根亦爾
T1562_.29.0378a11:     於得後後道 涅槃等増上
T1562_.29.0378a12: 論曰。了自境者。謂六識身。眼等五根。於能了
T1562_.29.0378a13: 別各別境識。有増上用。第六意根。於能了別
T1562_.29.0378a14: 一切境識。有増上用。故眼等六。各立爲根。然
T1562_.29.0378a15: 無境界亦成根失。以眼等根與能了別一切
T1562_.29.0378a16: 境識爲通因故。識但隨根有明昧故。此説非
T1562_.29.0378a17: 理。彼同分根。應非根故。豈不斯過汝亦有耶。
T1562_.29.0378a18: 我無此失。説於嚴身有増上故。又非一切與
T1562_.29.0378a19: 能了別一切色識爲通因性。以諸眼根刹那滅
T1562_.29.0378a20: 故。了諸色識。不倶生故。若言眼類無差別者。
T1562_.29.0378a21: 色亦應同。類無異故。若謂青黄種類別者。眼
T1562_.29.0378a22: 亦應爾。有異熟生及所長養類不同故。識但
T1562_.29.0378a23: 隨根有明昧者。此亦非因。識體生已。方可得
T1562_.29.0378a24: 有隨根明昧。未生令生増上力等。隨闕一種
T1562_.29.0378a25: 則不生故。或識隨根有明昧故。導養身義。應
T1562_.29.0378a26: 許在根。眼用若増。隨發勝識。能避險難。導養
T1562_.29.0378a27: 於身。眼用若微。隨發劣識。不了險難。令身顛
T1562_.29.0378a28: 墜。故導養身。在根非識。又於此中有何少異。
T1562_.29.0378a29: 前門已顯。眼等諸根。發眼等識及相應法。今
T1562_.29.0378b01: 此門中略彼一分。非已所見。何足生欣。既無
T1562_.29.0378b02: 別義。不應重説。又汝所言。見色等用。非異識
T1562_.29.0378b03: 者。此亦不然。識能見等。前已遮故。謂依眼
T1562_.29.0378b04: 識。非能見體。與耳等識。類無別故。如是等
T1562_.29.0378b05: 難。廣説如前。又説從身立二根者。女男性中
T1562_.29.0378b06: 有増上故。謂女性中。女根増上。於男性中。
T1562_.29.0378b07: 男根増上。女男性者。謂女及男。二身形類音
T1562_.29.0378b08: 聲作業志樂各異。女男根體。不離身根。身一
T1562_.29.0378b09: 分中。立此名故。此處少異餘處身根。謂是欲
T1562_.29.0378b10: 界身根一分。唯能爲依。發貪倶起不善身識。
T1562_.29.0378b11: 故從身根。別立爲二。劫初等位。雖有身根。而
T1562_.29.0378b12: 無女男身形等異。故應從彼別立二根。此亦
T1562_.29.0378b13: 未越前門中義。前説二根於有情異及分別
T1562_.29.0378b14: 異。有増上故。又説命根五受信等。於同分住
T1562_.29.0378b15: 及染淨中。如其次第。有増上用。立爲根者。此
T1562_.29.0378b16: 與前門。亦無別故。不應重述。又説無漏三根
T1562_.29.0378b17: 亦爾。於得後後道涅槃等。有増上用。謂第一
T1562_.29.0378b18: 根。於得第二有増上用。此第二根。於得第三
T1562_.29.0378b19: 有増上用。此第三根。於得涅槃有増上用。非
T1562_.29.0378b20: 離此根能證彼故。亦不異前。無勞重説。即是
T1562_.29.0378b21: 於淨。有増上故。又經主釋。亦爾言者。類顯一
T1562_.29.0378b22: 一各能爲根。亦不應理。不應疑故。由得後後
T1562_.29.0378b23: 道涅槃等。増上言故。別義已成。不應於中復
T1562_.29.0378b24: 生疑故。若言性類無差別故。應生疑者。理亦
T1562_.29.0378b25: 不然。見修無學。三地各異。互無相攝。不可生
T1562_.29.0378b26: 疑。設有生疑。得後後等。已簡別故。何煩類顯。
T1562_.29.0378b27: 雖同九根性無差別。而増上力有差別故。何
T1562_.29.0378b28: 容疑彼。應是一根非女男根。見此疑故。今釋
T1562_.29.0378b29: 彼言。更有別義。謂顯離九無別三根。如從身
T1562_.29.0378c01: 根別立男女。離身根體。無別二根。三根亦爾。
T1562_.29.0378c02: 雖從九根別義建立。而非離九別有三根。此
T1562_.29.0378c03: 釋應理。經主又釋。等言爲顯復有異門。云何
T1562_.29.0378c04: 異門。謂見所斷。及修所斷煩惱滅中。如其次
T1562_.29.0378c05: 第。未知當知。及已知根。有増上用。此亦不然。
T1562_.29.0378c06: 唯無間道名増上者。見修道中。加行解脱勝
T1562_.29.0378c07: 進道攝。應不名根。若通四道皆増上者。順決
T1562_.29.0378c08: 擇分。道類智等。於見所斷煩惱滅中。有増上
T1562_.29.0378c09: 故。應初根攝。已知根性。應攝第三。過失衆多。
T1562_.29.0378c10: 非爲善釋。今以別義。釋彼等言。謂無漏慧。於
T1562_.29.0378c11: 諸諦理。先未現觀。今得現觀。有増上力。立第
T1562_.29.0378c12: 一根。若無漏慧。已得現觀。於餘煩惱漸永斷
T1562_.29.0378c13: 中。加行希望猶未滿足。有増上力。立第二根。
T1562_.29.0378c14: 若無漏慧。已離煩惱。於諸無漏現法樂住。有
T1562_.29.0378c15: 増上力。立第三根。慧爲上首。具三現觀。故且
T1562_.29.0378c16: 説慧。餘八助成。理實所立根。亦通具二者。
T1562_.29.0378c17: 豈不此中忍於諦理已得現觀。七智於中重
T1562_.29.0378c18: 現觀故。非初根攝。又隔忍故。非第二攝。此
T1562_.29.0378c19: 解脱道。應不名根。已知根中。亦有諦理。先
T1562_.29.0378c20: 未現觀。今現觀故。則所立根。應成雜亂。此
T1562_.29.0378c21: 皆無失。見智現觀。有差別故。如世間慧。於
T1562_.29.0378c22: 諸聖諦。已得現觀。仍説無漏。先未現觀。今
T1562_.29.0378c23: 得現觀。又如苦集體雖一物。而行相別。現觀
T1562_.29.0378c24: 有別。若於諦理。未審決者。唯見現觀。若已
T1562_.29.0378c25: 審決。方得名爲智見現觀。故彼七智。亦得名
T1562_.29.0378c26: 爲先未現觀今得現觀。然道類智。無同此失。
T1562_.29.0378c27: 雖一刹那同於七智。而後相續皆有異故。如
T1562_.29.0378c28: 後多念。名已知根。非見道位。七智刹那。有於
T1562_.29.0378c29: 諦理重現觀者。故此與彼。不應同例。然盡智
T1562_.29.0379a01: 等。如初刹那。相續亦爾。皆能任持。金剛喩
T1562_.29.0379a02: 定所害煩惱。諸離繋得。令相續故。經主不應
T1562_.29.0379a03: 同此無失。又道類智。於所觀境。雖一刹那。
T1562_.29.0379a04: 未得現觀。而於無量刹那道境。已得現觀。故
T1562_.29.0379a05: 少從多。於一切境。皆名現觀。成已知根。非
T1562_.29.0379a06: 度大海或妙高山餘芥子量未能度故。可名
T1562_.29.0379a07: 於彼未得度者。此亦應然。西方諸師。説道
T1562_.29.0379a08: 類智。亦是未知當知根攝。若對彼釋。此過全
T1562_.29.0379a09: 無。故我所言。無前二失。若増上故。立爲根
T1562_.29.0379a10: 者。於愛見品諸煩惱中。受想二法。有増上用。
T1562_.29.0379a11: 想應如受亦立爲根。又諸煩惱。於能損壞善
T1562_.29.0379a12: 品等中。有増上用。應成根體。又最勝故。建立
T1562_.29.0379a13: 諸根。一切法中。涅槃最勝。何縁不立涅槃爲
T1562_.29.0379a14: 根。又迦比羅。語具手足。及大便處。亦立爲
T1562_.29.0379a15: 根。於語執行及能棄捨。有増上故。如是等事。
T1562_.29.0379a16: 不應立根。由所許根有如是相。頌曰
T1562_.29.0379a17:     心所依此別 此住此雜染
T1562_.29.0379a18:     此資糧此淨 由此量立根
T1562_.29.0379a19: 論曰。心所依者。眼等六根。此内六處。是有情
T1562_.29.0379a20: 本。此相差別。由女男根。復由命根。此一期
T1562_.29.0379a21: 住。此成雜染。由五受根。此淨資糧。由信等
T1562_.29.0379a22: 五。此成清淨。由後三根。由此立根。事皆究
T1562_.29.0379a23: 竟。不應更立想等爲根。諸煩惱中。愛過最重。
T1562_.29.0379a24: 故唯立受與彼爲根。愛過重者。以契經説。愛
T1562_.29.0379a25: 與六處爲生因故。如契經説。由愛爲因。六處
T1562_.29.0379a26: 生起。又想非見煩惱生因。餘因發生顛倒見
T1562_.29.0379a27: 已。妄分別想。持令相續。離正對治。不可斷
T1562_.29.0379a28: 壞。故説此想與彼爲因。受爲愛因。倶通二種。
T1562_.29.0379a29: 受爲過重。煩惱因故通二因故。獨立爲根。有
T1562_.29.0379b01: 餘師言。想爲餘法所映奪故。不立爲根。謂諸
T1562_.29.0379b02: 善想。正慧映奪。諸染汚想。顛倒映奪。非増上
T1562_.29.0379b03: 故。不立爲根。又諸煩惱。亦非増上。受於其中
T1562_.29.0379b04: 成増上故。唯受於彼可立爲根。或損善品。壞
T1562_.29.0379b05: 樂果事。下劣鄙穢。如何立根。根是世間増上
T1562_.29.0379b06: 法故。又於諸法。涅槃雖勝。滅諸根故。不立
T1562_.29.0379b07: 爲根。如破諸瓶破非瓶體。又語具等。亦不名
T1562_.29.0379b08: 根。不定雜亂。大過失故。不定失者。何等語具。
T1562_.29.0379b09: 立爲語根。能發言音。名爲語具。此即是舌。若
T1562_.29.0379b10: 爾則應尋伺等法及能引起語業諸風亦立爲
T1562_.29.0379b11: 根。能發語故。謂尋伺等。依脣齒腭咽喉等縁
T1562_.29.0379b12: 發起言音。非但依舌。無異因故。又尋伺等。於
T1562_.29.0379b13: 發言音。是勝因故。又諸手腋。管絃息等。皆能
T1562_.29.0379b14: 爲因。發言音故。不應唯立舌爲語根。若謂了
T1562_.29.0379b15: 色亦由言故。不應獨立眼爲根者。理必不然。
T1562_.29.0379b16: 諸生盲人。雖聞説色。不了青等差別相故。手
T1562_.29.0379b17: 於執取不應名根。口等亦能執取物故。足於
T1562_.29.0379b18: 行動不應名根。蛇魚等類。不由於足有行動
T1562_.29.0379b19: 故。出大便處。於能棄捨不應名根。口等亦能
T1562_.29.0379b20: 有棄捨故。雜亂失者。彼所立根應成雜亂。口
T1562_.29.0379b21: 能執取及棄捨故。手足倶有執行用故。有如
T1562_.29.0379b22: 是等雜亂過失。太過失者。彼所立根。應無限
T1562_.29.0379b23: 量。若舌根異語根異者。應許鼻根與息根異。
T1562_.29.0379b24: 如舌能語鼻通息故。若此於彼少有作用。即
T1562_.29.0379b25: 立爲根。是則咽喉齒脣肚等。於諸呑嚼攝持
T1562_.29.0379b26: 等事。有増上故。應立爲根。或一切因。於生自
T1562_.29.0379b27: 果。皆増上故。應並立根。故迦比羅。如童子
T1562_.29.0379b28: 戲。不應許彼語具等根。非定無雜極増上
T1562_.29.0379b29: 故。復有餘師。別説根相。頌曰
T1562_.29.0379c01:     或流轉所依 及生住受用
T1562_.29.0379c02:     建立前十四 還滅後亦然
T1562_.29.0379c03: 論曰。或言顯此是餘師執。彼約生死流轉還
T1562_.29.0379c04: 滅。最勝所依。生住受用。有増上故。建立諸
T1562_.29.0379c05: 根。生死相續。是流轉義。流轉所依。謂六内
T1562_.29.0379c06: 處。眼等定是彼自性故。生由男女。二根爲縁。
T1562_.29.0379c07: 彼得生故。住由命根。是彼相續不斷因故。受
T1562_.29.0379c08: 用由受。五受爲縁。損益轉故。於流轉中。約此
T1562_.29.0379c09: 四種勝作用故。立十四根。還滅位中。亦約此
T1562_.29.0379c10: 四勝作用故。立餘八根。生死止息。是還滅義。
T1562_.29.0379c11: 即是六處。畢竟斷滅。此得所依。謂信等五。以
T1562_.29.0379c12: 是一切善根生長最勝因故。初無漏根。能生
T1562_.29.0379c13: 此得正定聚中。此初生故。次無漏根令此得
T1562_.29.0379c14: 住。由彼長時相續起故。後無漏根。令得受用
T1562_.29.0379c15: 現法樂住。彼所顯故。非業煩惱與内六處爲
T1562_.29.0379c16: 生因故亦立爲根。一一各別。無功能故。若爾
T1562_.29.0379c17: 眼等應亦非根。意喜樂捨。應非無漏。信等五
T1562_.29.0379c18: 根。應非有漏。就偏増説。可有此義。不應於中
T1562_.29.0379c19: 起決定執。諸業煩惱。無定不共増上用故。不
T1562_.29.0379c20: 立爲根。已説根義及建立因。當説諸根一一
T1562_.29.0379c21: 自體。此中眼等乃至男根。前此品中已辯其
T1562_.29.0379c22: 相。謂彼識依五種淨色。名眼等根。女男二根。
T1562_.29.0379c23: 從身一分。差別而立。命根體是不相應故。不
T1562_.29.0379c24: 相應中當廣分別。信等體是心所法故。心
T1562_.29.0379c25: 所法中當廣分別。樂等五受。三無漏根。更
T1562_.29.0379c26: 無辯處。故今應釋。頌曰
T1562_.29.0379c27:     身不悦名苦 即此悦名樂
T1562_.29.0379c28:     及三定心悦 餘處此名喜
T1562_.29.0379c29:     心不悦名憂 中捨二無別
T1562_.29.0380a01:     見修無學道 依九立三根
T1562_.29.0380a02: 論曰。身謂身受。依身起故。即五識相應受。言
T1562_.29.0380a03: 不悦者。是損惱義。於五識倶領觸受内。能損
T1562_.29.0380a04: 惱者。名爲苦根。所言悦者。是攝益義。即五識
T1562_.29.0380a05: 倶領觸受内。能攝益者。名爲樂根。初靜慮中。
T1562_.29.0380a06: 三識倶樂。亦此所攝。種類同故。第三靜慮。意
T1562_.29.0380a07: 識倶受。能攝益者。亦名樂根。彼地更無餘識
T1562_.29.0380a08: 身故。即意倶悦。立爲樂根。意識倶生悦受有
T1562_.29.0380a09: 二在第三定。説名爲樂。由此地中離喜貪故。
T1562_.29.0380a10: 除第三定。下三地中。説名喜根。有喜貪故。此
T1562_.29.0380a11: 二心悦。攝益義同。行相何殊。分爲喜樂。由行
T1562_.29.0380a12: 相轉有差別故。若有心悦。安靜行轉。名爲樂
T1562_.29.0380a13: 根。若有心悦麁動行轉。名爲喜根。或復樂根
T1562_.29.0380a14: 攝益殊勝。喜根攝益則不如是。由此第三靜
T1562_.29.0380a15: 慮地樂。諸聖説爲所耽著處。與意識倶能損
T1562_.29.0380a16: 惱受。是心不悦。名曰憂根。已約身心悦不悦
T1562_.29.0380a17: 受。行相差別。立四受根。所言中捨二無別者。
T1562_.29.0380a18: 中是非悦非不悦義。即不苦樂。説名捨根。身
T1562_.29.0380a19: 心受中。此定何受。應言此受通在身心。苦樂
T1562_.29.0380a20: 何縁各分爲二。不苦不樂唯立一根。此在身
T1562_.29.0380a21: 心無差別故。謂心苦樂多分躁動。苦樂在身。
T1562_.29.0380a22: 則爲安住。不苦不樂。在身在心。行相無差。唯
T1562_.29.0380a23: 安住故又心苦樂。多分別生。在身不然。隨境
T1562_.29.0380a24: 力故。阿羅漢等。亦如是生。捨在身心。倶無
T1562_.29.0380a25: 分別。處中行相。任運而起。又苦樂受。在身在
T1562_.29.0380a26: 心。於怨於親。行相轉異。不苦不樂。在身在
T1562_.29.0380a27: 心。於中庸境。行相無異。是故苦樂。各分爲
T1562_.29.0380a28: 二。不苦不樂。唯立一根。已釋樂等諸受根
T1562_.29.0380a29: 體。三無漏根。今次應釋。不可一一別説其體。
T1562_.29.0380b01: 應就三道依九總立。意樂喜捨信等五根。此
T1562_.29.0380b02: 九三道中。即是三無漏。謂在見道。意等九法。
T1562_.29.0380b03: 即是未知當知根體。未知當知行相轉故。若
T1562_.29.0380b04: 在修道。意等九法。即是第二。已知根體。爲
T1562_.29.0380b05: 欲斷除餘隨眠故。於已知境。數復了知。在無
T1562_.29.0380b06: 學道。意等九法。即是第三。具知根體。知已已
T1562_.29.0380b07: 知。故名爲知。習知成性故。或能護知故。名爲
T1562_.29.0380b08: 具知。九根相應。合成此事。故意等八。亦得此
T1562_.29.0380b09: 名。如是根名。雖二十二。而諸根體。但有十
T1562_.29.0380b10: 七。女男二根。身根攝故。三無漏根。九根攝
T1562_.29.0380b11: 故。如是已釋根體不同。當辯諸門義類差別。
T1562_.29.0380b12: 此二十二根中。幾有漏幾無漏。頌曰
T1562_.29.0380b13:     唯無漏後三 有色命憂苦
T1562_.29.0380b14:     當知唯有漏 通二餘九根
T1562_.29.0380b15: 論曰。次前所説。最後三根。體唯無漏。是無
T1562_.29.0380b16: 垢義。垢之與漏。名異體同。七有色根。命及憂
T1562_.29.0380b17: 苦。一向有漏。七有色者。眼耳鼻舌身女男根。
T1562_.29.0380b18: 色蘊攝故。九通二者。即前所説三無漏攝。意
T1562_.29.0380b19: 等九根。名爲無漏。餘意等九。是名有漏。有餘
T1562_.29.0380b20: 師説。信等五根。亦唯無漏。契經唯説聖所有
T1562_.29.0380b21: 故。又世尊説。若全無此信等五根。我説彼住
T1562_.29.0380b22: 外異生品。此非誠證。依無漏根説此言故。云
T1562_.29.0380b23: 何知然。先依無漏信等五根。建立諸聖位差
T1562_.29.0380b24: 別已。説此言故。全無此者。此即此前所説。無
T1562_.29.0380b25: 漏信等根義。若不爾者。唯應説言無信等根。
T1562_.29.0380b26: 不應言此。或諸異生。略有二種。一内二外。内
T1562_.29.0380b27: 謂不斷善根。外謂善根已斷。依外異生。作如
T1562_.29.0380b28: 是説。若全無此信等五根。我説彼住外異生
T1562_.29.0380b29: 品。爲有契經證信等五通有漏不。亦有。云何。
T1562_.29.0380c01: 謂世尊説。我若於此信等五根。未如實知。是
T1562_.29.0380c02: 集沒味過患出離。未能超此天人世間及魔
T1562_.29.0380c03: 梵等。乃至未能證得阿耨多羅三藐三菩提。
T1562_.29.0380c04: 乃至廣説。非無漏法應作如是次第觀察。又
T1562_.29.0380c05: 説佛未轉法輪時。先以佛眼。遍觀世界。有諸
T1562_.29.0380c06: 有情。處在世間。或生或長。有上中下諸根差
T1562_.29.0380c07: 別。未轉法輪。世間已有無漏根者。如來出世。
T1562_.29.0380c08: 則爲唐捐。若汝於此所引二經。異分別者。我
T1562_.29.0380c09: 當復以殊勝分別如理遮遣。故信等根。定通
T1562_.29.0380c10: 有漏。如是已説有漏無漏。二十二根中。幾是
T1562_.29.0380c11: 異熟幾非異熟。頌曰
T1562_.29.0380c12:     命唯是異熟 憂及後八非
T1562_.29.0380c13:     色意餘四受 一一皆通二
T1562_.29.0380c14: 論曰。且無分別此諸根中。唯一命根。定是異
T1562_.29.0380c15: 熟。如何此命。可無分別。定果命根。非異熟
T1562_.29.0380c16: 故。如是命根。亦是異熟。得邊際定應果苾
T1562_.29.0380c17: 芻。於僧衆中或別人所。施思果故。諸我能
T1562_.29.0380c18: 感富異熟業。願皆轉招壽異熟果。本論説
T1562_.29.0380c19: 故。有餘説。彼由邊際定力。引取前生順不定
T1562_.29.0380c20: 受業。所感壽命。令現受用。復有欲令邊際定
T1562_.29.0380c21: 力引前生業殘異熟果。而經主言。由勝定力。
T1562_.29.0380c22: 引取未曾諸根大種住時勢分。如此命根。非
T1562_.29.0380c23: 是異熟。餘是異熟。此言非理。所以者何。且彼
T1562_.29.0380c24: 唯説。諸根大種。住時勢分。名爲命根。如後當
T1562_.29.0380c25: 破。設許如是隨執彼爲長養等性。皆不應理。
T1562_.29.0380c26: 且不應執是長養性。彼能防守異熟果故。所
T1562_.29.0380c27: 防異熟。已轉盡故。不應異熟相續斷已。獨有
T1562_.29.0380c28: 長養。太過失故。亦不應執是等流性。眼等無
T1562_.29.0380c29: 別等流性故。無記非善等流果故。又界應成
T1562_.29.0381a01: 雜亂過故。亦不應執是異熟性。定非欲界異
T1562_.29.0381a02: 熟因故。又彼自許如是事故。然其所説迷謬
T1562_.29.0381a03: 難詳。任更指陳。彼名何法。而言此命非異熟
T1562_.29.0381a04: 耶。尊者法勝説。此命根亦非異熟。故彼論説。
T1562_.29.0381a05: 有十三根。皆通二種。此違本論。一根非業是
T1562_.29.0381a06: 業異熟九根非業。非業異熟。十二不定。憂根
T1562_.29.0381a07: 及後信等八根。皆非異熟。是有記故。經説有
T1562_.29.0381a08: 業順憂受者。依受相應。言順無過。如言有觸
T1562_.29.0381a09: 順樂受等何縁定謂憂非異熟此是異熟。不
T1562_.29.0381a10: 應理故。云何不應。離欲貪者。不隨轉故。異熟
T1562_.29.0381a11: 不然。設許隨轉。應如苦根。阿羅漢等。亦可知
T1562_.29.0381a12: 有。而實非有。經所遮故。如契經説。設見大師
T1562_.29.0381a13: 般涅槃位亦無愁等。又無用故。善亦不行。非
T1562_.29.0381a14: 能攝益。如喜根故。何相知彼有無記喜。彼時
T1562_.29.0381a15: 雖無。外相而有。内分別生。或彼善喜。容有現
T1562_.29.0381a16: 行。非善憂根。彼可現起。應隨善相准知無
T1562_.29.0381a17: 記。非無記喜。違離欲道。又阿笈摩。證彼有
T1562_.29.0381a18: 喜。如契經説。彼猶受喜異熟。不言彼有黒
T1562_.29.0381a19: 品憂根。故知憂根越異熟法。餘根通二義准
T1562_.29.0381a20: 已成。謂七色意根。除憂餘四受。十二一一
T1562_.29.0381a21: 皆通二類。七有色根。若所長養則非異熟。餘
T1562_.29.0381a22: 皆異熟。意及四受。若善染汚。若威儀路。及
T1562_.29.0381a23: 工巧處。并能變化。隨其所應。亦非異熟。餘皆
T1562_.29.0381a24: 異熟。如是已説是異熟等。二十二根中。幾有
T1562_.29.0381a25: 異熟幾無異熟。頌曰
T1562_.29.0381a26:     憂定有異熟 前八後三無
T1562_.29.0381a27:     意餘受信等 一一皆通二
T1562_.29.0381a28: 論曰。如前所諍。憂根當知定有異熟。定言
T1562_.29.0381a29: 意顯唯有非無遮非異熟因無記無漏故。非
T1562_.29.0381b01: 爲顯示唯此憂根是有異熟。勿有餘根一切
T1562_.29.0381b02: 皆是無異熟過。故但顯憂唯有異熟。越次説
T1562_.29.0381b03: 者。顯無記無漏若總若別皆無異熟因。非如
T1562_.29.0381b04: 此中有記有漏要總方是有異熟因。故越次
T1562_.29.0381b05: 説。深爲有用。眼等前八。及最後三。此十一
T1562_.29.0381b06: 根。定無異熟。八無記故。三無漏故。餘皆通
T1562_.29.0381b07: 二。義准已成。謂意根餘四受。信等言等取精
T1562_.29.0381b08: 進等四根。此十一一皆通二類。意樂喜捨。
T1562_.29.0381b09: 若不善善有漏有異熟。若無記無漏無異熟。
T1562_.29.0381b10: 苦根若善不善有異熟。若無記無異熟。信等
T1562_.29.0381b11: 五根。若有漏有異熟。若無漏無異熟。如是已
T1562_.29.0381b12: 説有異熟等。二十二根中。幾善幾不善幾無
T1562_.29.0381b13: 記。頌曰
T1562_.29.0381b14:     唯善後八根 憂通善不善
T1562_.29.0381b15:     意餘受三種 前八唯無記
T1562_.29.0381b16: 論曰。信等五根。及三無漏。一向是善。次雖
T1562_.29.0381b17: 居後。乘前便故。而説在初。憂根唯通善不善
T1562_.29.0381b18: 性。意及四受。皆通三性。眼等八根。唯是無
T1562_.29.0381b19: 記。如是已説善不善等。二十二根中。幾欲界
T1562_.29.0381b20: 繋幾色界繋幾無色界繋。頌曰
T1562_.29.0381b21:     欲色無色界 如次除後三
T1562_.29.0381b22:     兼女男憂苦 并餘色喜樂
T1562_.29.0381b23: 論曰。欲界除後三無漏根。由彼三根唯不繋
T1562_.29.0381b24: 故。准知欲界繋。有餘十九根。色界如前除三
T1562_.29.0381b25: 無漏。兼除男女憂苦四根。准知十五根。亦通
T1562_.29.0381b26: 色界繋。除女男者。色界已離婬欲法故。除此
T1562_.29.0381b27: 無因須受用故。有説由此身醜陋故。此説不
T1562_.29.0381b28: 然。陰藏隱密非醜陋故。前説爲善。然佛置彼
T1562_.29.0381b29: 在男品中。如契經説。無處無容女身爲梵。有
T1562_.29.0381c01: 處有容男爲梵者離欲威猛似男用故。如有
T1562_.29.0381c02: 稱讃大梵王言
T1562_.29.0381c03:     大梵如丈夫 所得皆已得
T1562_.29.0381c04:     離欲道威猛 故説爲丈夫
T1562_.29.0381c05: 除苦根者。色界中無損害事故。苦是損害業
T1562_.29.0381c06: 異熟故。有説彼身極淨妙故。除憂根者。彼處
T1562_.29.0381c07: 無有違逆相故。又奢摩他潤相續故。有説色
T1562_.29.0381c08: 界具離欲智。憂是無智等流果故。無色如前
T1562_.29.0381c09: 除三無漏女男憂苦。并除五色及喜樂根。准
T1562_.29.0381c10: 知餘八根。通無色界繋。如是已説欲界繋等。
T1562_.29.0381c11: 二十二根中。幾見所斷幾修所斷幾非所斷。
T1562_.29.0381c12: 頌曰
T1562_.29.0381c13:     意三受通三 憂見修所斷
T1562_.29.0381c14:     九唯修所斷 五修非三非
T1562_.29.0381c15: 論曰。意喜樂捨。一一通三。憂根唯通見修所
T1562_.29.0381c16: 斷。非無漏故。七色命苦。唯修所斷。有色無染
T1562_.29.0381c17: 非六生故。非無漏故。信等五根。或修所斷。或
T1562_.29.0381c18: 非所斷。通善有漏及無漏故。最後三根。唯非
T1562_.29.0381c19: 所斷。皆是無漏無過法故。豈不聖道亦所斷
T1562_.29.0381c20: 耶。如契經言。應知聖道猶如船筏。法尚應斷
T1562_.29.0381c21: 何況非法。此非見修二道所斷。入無餘依涅
T1562_.29.0381c22: 槃界位捨故名斷。已説諸門義類差別。當説
T1562_.29.0381c23: 初得異熟諸根。幾異熟根何界初得。須問初
T1562_.29.0381c24: 得異熟根者。遮無染心能續生故。頌曰
T1562_.29.0381c25:     欲胎卵濕生 初得二異熟
T1562_.29.0381c26:     化生六七八 色六上唯命
T1562_.29.0381c27: 論曰。欲胎卵濕生。初受生位。唯得身與命二
T1562_.29.0381c28: 異熟根。觀行者言。此初生位。亦有具得眼等
T1562_.29.0381c29: 種子。然但身根。能生自識。眼等不爾。故唯説
T1562_.29.0382a01: 二。或生盲等。於續生時。無眼等根。但有此
T1562_.29.0382a02: 二。此言非理。所以者何。初續生時。無五識
T1562_.29.0382a03: 故。擧胎卵濕。顯除化生。化生色根。無漸起
T1562_.29.0382a04: 故。此辯異熟。不説意捨時彼定染非異熟故。
T1562_.29.0382a05: 爾時亦得信等諸根。非異熟故。此中不説羯
T1562_.29.0382a06: 頼藍位。雖得色等異熟生法。而體非根。故
T1562_.29.0382a07: 此不説。化生初位。得六七八。無形得六。如劫
T1562_.29.0382a08: 初時。六謂眼耳鼻舌身命。一形得七。如諸天
T1562_.29.0382a09: 等。二形得八。惡趣容有二形化生。色初得六。
T1562_.29.0382a10: 如欲化生無形者説。上唯命者。謂無色界。定
T1562_.29.0382a11: 生倶勝。故名爲上。彼初唯得異熟命根。由此
T1562_.29.0382a12: 證知命根實有。此若非有。爲得何根名生無
T1562_.29.0382a13: 色。非善染汚名業果生。未受彼生容現起故。
T1562_.29.0382a14: 又異熟心無續生理。唯許染心能續生故。過
T1562_.29.0382a15: 去未來非有論者。爾時三世異熟皆無。異熟
T1562_.29.0382a16: 既無。生依何説。雖馳妄計以立己宗。必應許
T1562_.29.0382a17: 有生依實法。説異熟根最初得已。當説最後
T1562_.29.0382a18: 所滅諸根。何界死時幾根後滅。頌曰
T1562_.29.0382a19:     正死滅諸根 無色三色八
T1562_.29.0382a20:     欲頓十九八 漸四善増五
T1562_.29.0382a21: 論曰。且説染汚及無記心正命終時根滅多
T1562_.29.0382a22: 少。謂無色界將命終時。命意捨三。於最後滅。
T1562_.29.0382a23: 無色唯有捨受非餘。又無色言。遮彼有色。有
T1562_.29.0382a24: 餘師説。彼有色故。若不説有實物命根。何異。
T1562_.29.0382a25: 熟斷名無色死。若言異熟四蘊斷故彼名死
T1562_.29.0382a26: 者。善染汚心現在前位。應亦名死。若言彼地
T1562_.29.0382a27: 所受異熟猶未盡者。如何不受而有盡期。善
T1562_.29.0382a28: 染汚心現在前位。當言彼受何業異熟。非不
T1562_.29.0382a29: 現前可名爲受。若謂於彼異熟習氣恒隨轉
T1562_.29.0382b01: 故名爲受者。理亦不然。所執習氣。非極成
T1562_.29.0382b02: 故。太過失故。異熟雖盡。習氣隨故。如業習
T1562_.29.0382b03: 氣。應無死期。若異熟盡。無習氣者。業亦不應
T1562_.29.0382b04: 有餘習氣。若言習氣望現異熟如我得者。應
T1562_.29.0382b05: 如我得異熟不起習氣則無。又非異熟習氣
T1562_.29.0382b06: 隨轉名受異熟。非彼性故。又汝所執習氣理
T1562_.29.0382b07: 無。後當廣辯。故定應許。從續生心至命終心
T1562_.29.0382b08: 別有實法。名爲異熟恒相續轉。彼若斷時。名
T1562_.29.0382b09: 無色死。色界死時。八根後滅。謂眼等五。及
T1562_.29.0382b10: 前三根。化生生死根無缺故。欲頓死時。十九
T1562_.29.0382b11: 八滅。二形十滅。謂女男根及前説八。一形九
T1562_.29.0382b12: 滅。無形八滅。若漸死時。身命意捨四根後
T1562_.29.0382b13: 滅。此四必無前後滅義。若在三界。善心死時。
T1562_.29.0382b14: 一切位中。數各増五。善心必具信等根故。謂
T1562_.29.0382b15: 於無色。増至八根乃至欲界漸終至九。復應
T1562_.29.0382b16: 思擇。二十二根。幾能證得何沙門果。雖沙門
T1562_.29.0382b17: 果非根亦得。此辯根故。但問諸根。頌曰
T1562_.29.0382b18:     九得邊二果 七八九中二
T1562_.29.0382b19:     十一阿羅漢 依一容有説
T1562_.29.0382b20: 論曰。邊謂預流阿羅漢果。中謂一來及不還
T1562_.29.0382b21: 果。且預流果。由九根得。謂意捨信等初二無
T1562_.29.0382b22: 漏根。此果與向。未至地攝。故唯有捨。云何此
T1562_.29.0382b23: 由已知根得。由離繋得與解脱道倶時起故。
T1562_.29.0382b24: 若爾何縁唯説無間道能得離繋果。唯此能
T1562_.29.0382b25: 斷離繋得生能障得故。由此故説。彼離繋得。
T1562_.29.0382b26: 唯是無間道等流士用果。若爾解脱道。於果
T1562_.29.0382b27: 及得。有何功能。離繋及能得。由無間道。非此
T1562_.29.0382b28: 果故。有説無間道是解脱道眷屬故。無間道
T1562_.29.0382b29: 所作。即名解脱道所作。如臣所作得王作名。
T1562_.29.0382c01: 西方諸師説。解脱道於離繋得能作證故。此
T1562_.29.0382c02: 説不然。離繋應是彼道果故。後當廣辯。今且
T1562_.29.0382c03: 略釋。雖解脱道於沙門果非同類因。而是相
T1562_.29.0382c04: 應倶有因故。名得彼果。亦無有失。以沙門體
T1562_.29.0382c05: 更互相依而得生故。展轉相望。爲士用果
T1562_.29.0382c06: 誰復能遮。若言加行無間勝進應亦爾者。許
T1562_.29.0382c07: 亦無失。或已知根。亦爲同類因。能得預流果。
T1562_.29.0382c08: 謂轉根時。如阿羅漢。就容有説。亦無有過。阿
T1562_.29.0382c09: 羅漢果。亦九根得。謂意信等後二無漏。樂喜
T1562_.29.0382c10: 捨中隨取一種。此果及向。通九地攝。故於三
T1562_.29.0382c11: 受隨取其一。中間二果。一一皆通七八九得。
T1562_.29.0382c12: 世出世道次第超越。證差別故。且一來果次
T1562_.29.0382c13: 第證者。依世間道。由七根得。謂意及捨信等
T1562_.29.0382c14: 五根。依出世道。由八根得。謂即前七根已知
T1562_.29.0382c15: 根第八。倍離欲貪超越證者。如預流果。由
T1562_.29.0382c16: 九根得。證不還果。應知亦爾。總例雖然。而有
T1562_.29.0382c17: 差別。全離欲貪超越證者依地別故。三受隨
T1562_.29.0382c18: 一。次第證者。若於第九解脱道中。入根本地。
T1562_.29.0382c19: 依世間道。由八根得。喜爲第八。依出世道。由
T1562_.29.0382c20: 九根得。已知第九。若阿羅漢。亦九根得。違發
T1562_.29.0382c21: 智論。彼問幾根得阿羅漢。答十一故。三受定
T1562_.29.0382c22: 無倶時起故。但由九得。言十一根。依容有説。
T1562_.29.0382c23: 謂容有一補特伽羅。從無學位數數退已。由
T1562_.29.0382c24: 樂喜捨數復還得。非不還果有同此失。次第
T1562_.29.0382c25: 無容樂根得故。超越無容有退失故。復應思
T1562_.29.0382c26: 擇。成就何根。彼諸根中。幾定成就。頌曰
T1562_.29.0382c27:     成就命意捨 各定成就三
T1562_.29.0382c28:     若成就樂身 各定成就四
T1562_.29.0382c29:     成眼等及喜 各定成五根
T1562_.29.0383a01:     若成就苦根 彼定成就七
T1562_.29.0383a02:     若成女男憂 信等各成八
T1562_.29.0383a03:     二無漏十一 初無漏十三
T1562_.29.0383a04: 論曰。命意捨中。隨成就一。彼定成就如是三
T1562_.29.0383a05: 根。非此三中有闕成就。皆遍一切地及依故。
T1562_.29.0383a06: 信等五根。遍一切地。非一切依。餘十四根二
T1562_.29.0383a07: 倶非遍。故成命等。唯定成三。餘或成就或不
T1562_.29.0383a08: 成就。云何成就眼等四根。生色界全欲界少
T1562_.29.0383a09: 分身根生。在欲色界全女男生。在欲界少分
T1562_.29.0383a10: 樂根生。在欲下三定及聖生上喜根生。在欲
T1562_.29.0383a11: 下二定及聖生上苦生。欲界全憂欲貪未離。
T1562_.29.0383a12: 信等五根若不斷善。三無漏根已得未捨。如
T1562_.29.0383a13: 是諸位。各定成就。除此餘位定不成就。若成
T1562_.29.0383a14: 樂根定成就四。謂命意捨樂。若成身根。亦定
T1562_.29.0383a15: 成四。謂命意捨身。餘或成就。或不成就。如前
T1562_.29.0383a16: 應思。若成眼根。定成就五。謂命意捨。身根眼
T1562_.29.0383a17: 根。耳鼻舌根。應知亦五。前四如眼。第五自
T1562_.29.0383a18: 根。若成喜根。亦定成五。謂命意捨樂根喜根。
T1562_.29.0383a19: 生第二定。未離彼貪。但成第三染汚樂受。若
T1562_.29.0383a20: 成苦根。定成就七。謂身命意四受除憂。若成
T1562_.29.0383a21: 女根定成就八。七如苦説。第八女根。男憂亦
T1562_.29.0383a22: 八。七如苦説。第八＊自根。信等亦八。謂命意
T1562_.29.0383a23: 捨信等五根。若女男倶成。彼定成十五若成
T1562_.29.0383a24: 具知根。定成就十一。謂命與意樂喜捨根
T1562_.29.0383a25: 信第五根及具知根已知根亦爾。＊自根等
T1562_.29.0383a26: 十一。若成未知根。定成就十三。謂身命意苦
T1562_.29.0383a27: 樂喜捨信等五根及未知根。漸命終位。傳説
T1562_.29.0383a28: 深心厭生死故。能入見道。如是已説位定成
T1562_.29.0383a29: 就補特伽羅定成。當説諸極少者成就幾根。
T1562_.29.0383b01: 頌曰
T1562_.29.0383b02:     極少八無善 成受身命意
T1562_.29.0383b03:     愚生無色界 成善命意捨
T1562_.29.0383b04: 論曰。已斷善根。名爲無善。彼若極少成就八
T1562_.29.0383b05: 根。謂五受根。及身命意。據漸捨命。唯餘身
T1562_.29.0383b06: 根。愚謂異生。未見諦故。彼生無色。亦成八
T1562_.29.0383b07: 根。謂信等五。及命意捨。由定數故。及説愚
T1562_.29.0383b08: 故。善言不濫三無漏根。諸極多者成就幾根。
T1562_.29.0383b09: 頌曰
T1562_.29.0383b10:     極多成十九 二形除三淨
T1562_.29.0383b11:     聖者未離欲 除二淨一形
T1562_.29.0383b12: 論曰。諸二形者。具眼等根。除三無漏。成餘十
T1562_.29.0383b13: 九。無漏名淨。離二縛故。若聖有學。未離欲
T1562_.29.0383b14: 貪。成就極多。亦具十九。除二無漏。及除一
T1562_.29.0383b15: 形。二無漏者。謂具知根。前二隨一言一形者。
T1562_.29.0383b16: 無有二形及與無形。得聖法故
T1562_.29.0383b17: ＊説一切有部順正理論＊卷第九
T1562_.29.0383b18:
T1562_.29.0383b19:
T1562_.29.0383b20:
T1562_.29.0383b21: 阿毘達磨順正理論卷第十
T1562_.29.0383b22:   尊者衆賢造
T1562_.29.0383b23: 　＊三藏法師玄奘奉　　詔譯　
T1562_.29.0383b24:   辯差別品第二之二
T1562_.29.0383b25: 因分別界。已廣辯根諸行倶生。今應思擇。何
T1562_.29.0383b26: 縁思擇諸行倶生。爲遣邪宗顯正理故。謂或
T1562_.29.0383b27: 有執。諸行無因自然而起。或復有執。由一因
T1562_.29.0383b28: 故諸行得生。或復有執。由自性等。不平等因。
T1562_.29.0383b29: 而生諸行。或復有執。諸行生時。唯用前生。爲
T1562_.29.0383c01: 因故起。爲遣此等種種邪宗顯生正理。故應
T1562_.29.0383c02: 思擇。此中諸行。略有二種。一有色。二無色。
T1562_.29.0383c03: 無色有三。一心。二心所。三心不相應行。有色
T1562_.29.0383c04: 有二。一是極微聚。二非極微聚。初極微聚復
T1562_.29.0383c05: 有二種。一欲界繋。二色界繋。初欲界繋。復有
T1562_.29.0383c06: 二種。一無根聚。二有根聚。此中且辯極微聚
T1562_.29.0383c07: 色。頌曰
T1562_.29.0383c08:     欲微聚無聲 無根有八事
T1562_.29.0383c09:     有身根九事 十事有餘根
T1562_.29.0383c10: 論曰。有對色中。最後細分。更不可析。名曰極
T1562_.29.0383c11: 微。謂此極微。更不可以餘色覺慧分析爲多。
T1562_.29.0383c12: 此即説爲色之極少。更無分故。立極少名。如
T1562_.29.0383c13: 一刹那名時極少。更不可析爲半刹那。如是
T1562_.29.0383c14: 衆微。展轉和合。定不離者。説爲微聚。此在欲
T1562_.29.0383c15: 界。無聲無根八事倶生。隨一不減。云何八事。
T1562_.29.0383c16: 謂四大種。及四所造。色香味觸。此若有聲。
T1562_.29.0383c17: 即成九事。而不説者。顯因大種相撃故生。
T1562_.29.0383c18: 非如色等恒時有故。無聲有根。諸極微聚。此
T1562_.29.0383c19: 倶生事。或九或十。有身根聚。九事倶生。八
T1562_.29.0383c20: 事如前。身爲第九。有餘根聚。十事倶生。九
T1562_.29.0383c21: 事如身。加眼等一。眼耳鼻舌。必不離身。依
T1562_.29.0383c22: 身轉故。四根展轉相離而生。處各別故。此
T1562_.29.0383c23: 有根聚。若有聲生。加所生聲。成十十一。此
T1562_.29.0383c24: 有執受大種爲因。故與諸根不相離起。不
T1562_.29.0383c25: 説所以。如前應知。色界唯除香味二事。餘
T1562_.29.0383c26: 同欲界。故不別説。若謂事言依體依處。太
T1562_.29.0383c27: 少太多。成過失者。所依能依。依體依處。差
T1562_.29.0383c28: 別説故。無有過失。謂所依事。依體而説。若
T1562_.29.0383c29: 能依事。依處而説。或唯依體。亦無有失。由
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