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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_.29.0377a01:     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
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: 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
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
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: 第五根及具知根已知根亦爾。*自根
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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