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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
T1562_.29.0384a01: 此中説定倶生故。形色等體。非決定有。光明
T1562_.29.0384a02: 等中。則無有故。或唯依處。然爲遮遣多誹
T1562_.29.0384a03: 謗故。別説大種。多誹謗者謂或謗言。大種造
T1562_.29.0384a04: 色。無別有性。或復謗言。無別觸處所造色
T1562_.29.0384a05: 體。或復謗言。非一切聚皆具一切。或復謗言。
T1562_.29.0384a06: 數不決定。別説大種。此謗皆除。若言大種
T1562_.29.0384a07: 各各別生造色果故。應成多者。其理不然。約
T1562_.29.0384a08: 類説故。已説有色決定倶生。無色倶生今次
T1562_.29.0384a09: 當説。頌曰
T1562_.29.0384a10:     心心所必倶 諸行相或得
T1562_.29.0384a11: 論曰。心與心所必定倶生。隨&T055626;一時餘曾不
T1562_.29.0384a12: 起。諸行即是一切有爲。所謂有色無色諸行。
T1562_.29.0384a13: 前必倶言應流至此。謂有色等諸行生時。必
T1562_.29.0384a14: 與生等四相倶起。言或得者。謂諸行内。唯有
T1562_.29.0384a15: 情法。與得倶生。或言顯此不遍諸行。於前所
T1562_.29.0384a16: 説四有爲中。廣辯色心如前品説。心所等法
T1562_.29.0384a17: 猶未廣辯。今先廣辯諸心所法。頌曰
T1562_.29.0384a18:     心所且有五 大地法等異
T1562_.29.0384a19: 論曰。諸心所法。且有五品。大地法等。有別異
T1562_.29.0384a20: 故。此復云何。一大地法。二大善地法。三大煩
T1562_.29.0384a21: 惱地法。四大不善地法。五小煩惱地法。地謂
T1562_.29.0384a22: 容止處。或謂所行處。若此是彼容止所行。即
T1562_.29.0384a23: 説此爲彼法之地。地即是心。大法地故。名爲
T1562_.29.0384a24: 大地。此中若法。大地所有名大地法。謂法遍
T1562_.29.0384a25: 與一切品類一切心倶。生由此故。心非大地
T1562_.29.0384a26: 法。非心倶生故。彼法是何。頌曰
T1562_.29.0384a27:     受想思觸欲 慧念與作意
T1562_.29.0384a28:     勝解三摩地 遍於一切心
T1562_.29.0384a29: 論曰。於所依身。能益能損。或倶相違。領
T1562_.29.0384b01: 非愛倶相違觸。説名爲受。安立執取男女等
T1562_.29.0384b02: 境差別相因。説名爲想。令心造作善不善無
T1562_.29.0384b03: 記成妙劣中性説名爲思。由有思故。令心於
T1562_.29.0384b04: 境有動作用。猶如磁石勢力能令鐵有動用。
T1562_.29.0384b05: 由根境識和合而生。能爲受因。有所觸對。説
T1562_.29.0384b06: 名爲觸。希求取境。説名爲欲。簡擇所縁邪正
T1562_.29.0384b07: 等相。説名爲慧。於境明記不忘失因。説名爲
T1562_.29.0384b08: 念。引心心所。令於所縁有所警覺。説名作
T1562_.29.0384b09: 意。此即世間説爲留意。於境印可。説名勝解。
T1562_.29.0384b10: 有餘師言。勝謂増勝。解謂解脱。此能令心。於
T1562_.29.0384b11: 境無礙自在而轉。如勝戒等。令心無亂。取所
T1562_.29.0384b12: 縁境。不流散因。名三摩地。彼上座言。無如所
T1562_.29.0384b13: 計十大地法。此但三種。經説倶起受想思故。
T1562_.29.0384b14: 豈不彼經亦説有觸。如彼經言。三和合觸。經
T1562_.29.0384b15: 雖言有觸。不説有別體。故彼經言。如是三法
T1562_.29.0384b16: 聚集和合。説名爲觸。故無如所計十大地法
T1562_.29.0384b17: 性。此言非理。由彼經言。義准有觸。理得成
T1562_.29.0384b18: 故。佛於彼經。非説觸相。但説生觸和合衆縁
T1562_.29.0384b19: 謂彼經中説名觸者。觸縁名觸。非實觸相。和
T1562_.29.0384b20: 合所生。乃名實觸云何知彼不説觸相。但説
T1562_.29.0384b21: 觸縁。餘契經中。別説眼等爲觸縁故。謂有經
T1562_.29.0384b22: 言。六處縁觸。伽他中説。二爲觸縁。故知三
T1562_.29.0384b23: 和。觸縁非觸。不應謂彼更互爲縁。三皆觸縁
T1562_.29.0384b24: 亦即觸相。以眼與色是眼識縁。眼識不爲眼
T1562_.29.0384b25: 色縁故。設許三法更互爲縁。觸是有縁。非即
T1562_.29.0384b26: 縁故。應離眼等三和合縁別有所生眞實觸
T1562_.29.0384b27: 相。於能生觸三種近縁。假説觸名。非實觸相。
T1562_.29.0384b28: 眼色與觸。能爲縁者。謂作所依所縁性故。眼
T1562_.29.0384b29: 識與觸。能爲縁者。謂作一果不離依故。是故
T1562_.29.0384c01: 於彼假説觸名。然彼所言。眼等相望互爲因
T1562_.29.0384c02: 果。和合名觸。此亦非理。義不成故。非彼宗中
T1562_.29.0384c03: 不許倶起。互爲因果義可得成。有非有故。相
T1562_.29.0384c04: 續異故。非一果故。設許三法互爲因果。彼不
T1562_.29.0384c05: 應説與觸爲縁。以彼宗中觸無實故。現見説
T1562_.29.0384c06: 有與有爲縁。如受與愛眼色與識。然説眼等
T1562_.29.0384c07: 與觸爲縁。縁既實有。果亦應爾。由是證知。別
T1562_.29.0384c08: 有實觸。既許三法互爲因果名爲和合。彼亦
T1562_.29.0384c09: 應許從三和合別有觸生。由此故言。六處縁
T1562_.29.0384c10: 觸。伽他亦説。二爲觸縁。若異此者。既無實
T1562_.29.0384c11: 法。可名和合。即此三中。假施設故。又彼三
T1562_.29.0384c12: 法。非互爲縁。無和合義。如何可立彼爲觸縁。
T1562_.29.0384c13: 若謂如説瓶衣等物色等爲縁。然離色等。無
T1562_.29.0384c14: 瓶等物。此亦應爾。若爾受等。應無別物。如説
T1562_.29.0384c15: 受等。眼色爲縁受等亦應。非離眼等若言觸
T1562_.29.0384c16: 相。非顯了故。謂如受等別相顯了。觸無如是
T1562_.29.0384c17: 別相可取。但由思搆知有此法。故離三和。無
T1562_.29.0384c18: 別觸體。此亦不然。觸體實有。以有用故。如眼
T1562_.29.0384c19: 等根。謂眼等根。雖非現見。能取境故。知有自
T1562_.29.0384c20: 體。又如思等。雖非現見。但由思搆。知有此
T1562_.29.0384c21: 法。謂有能成意業等用。由此用故。知有自體。
T1562_.29.0384c22: 若心所法現可見者。應無有執彼即是心觸
T1562_.29.0384c23: 亦應然。雖非現見。以有用故。知有自體。又曾
T1562_.29.0384c24: 未見諸聖教中於無體法説有別用。唯於有
T1562_.29.0384c25: 體。説有用言。既於觸中。説爲有用。故知彼
T1562_.29.0384c26: 觸。別有自體。若言眼等六處差別即能生受。
T1562_.29.0384c27: 無別觸用。謂即内處與外境倶。能發生識互
T1562_.29.0384c28: 爲因果。和合名觸。此即生受。故於此中。無別
T1562_.29.0384c29: 觸用。此言非理。先已説故。又經重言應無用
T1562_.29.0385a01: 故。又愛等應有即受等過故。謂先已説。非彼
T1562_.29.0385a02: 宗中不許倶起互爲因果。義可成等。又經重
T1562_.29.0385a03: 言。三和合觸。應成無用。謂經先説眼色爲縁
T1562_.29.0385a04: 生於眼識。由此眼等體及因果。其義已成。復
T1562_.29.0385a05: 説倶起受想思故。即分明證。眼等因果和合
T1562_.29.0385a06: 生彼。是則重言三和合觸。定應無用。由先所
T1562_.29.0385a07: 言眼等因果義已成故。豈不若説眼等因果
T1562_.29.0385a08: 和合而生別體觸者。三和合言。亦成無用。經
T1562_.29.0385a09: 但應説眼色爲縁生於眼識。次説倶起受想
T1562_.29.0385a10: 思言。由此眼等。因果相仍義已成故。不爾此
T1562_.29.0385a11: 言更有餘義。我等不説三和合言。爲成眼等
T1562_.29.0385a12: 爲因果義。若爾此言爲成何義。此專爲成別
T1562_.29.0385a13: 有觸義。謂眼色識三倶起時。眼不待二。色亦
T1562_.29.0385a14: 如是。識生必託所依所縁。故眼識生。要待餘
T1562_.29.0385a15: 二。諸心所法生時。亦待所依所縁。然彼所依。
T1562_.29.0385a16: 復有二種。一是和合所依謂識。二是相離所
T1562_.29.0385a17: 依謂眼。或識是彼親密所依眼根是彼繋屬
T1562_.29.0385a18: 所依。所縁即是彼所取境。故彼生時。必待三
T1562_.29.0385a19: 法。眼及色爲縁生於眼識者。謂眼與色和合
T1562_.29.0385a20: 爲縁生於眼識。即是倶時。不増不減。共爲縁
T1562_.29.0385a21: 義。次後經復言三和合觸者。謂眼色識和合
T1562_.29.0385a22: 爲縁。生於眼觸。亦是倶時。不増不減。共爲縁
T1562_.29.0385a23: 義。若謂和合言是共爲縁義。則應觸體三法
T1562_.29.0385a24: 合成。豈更有餘實體觸者。此亦非理。眼色識
T1562_.29.0385a25: 三。無有展轉爲縁義故。然説一切共爲縁故。
T1562_.29.0385a26: 由斯觸體別有義成。若爾應言三和合故觸。
T1562_.29.0385a27: 不爾爲遮疑。後時生故。説第五聲。便疑後起。
T1562_.29.0385a28: 應如經説。曼駄多王。惡心起故。倶時墮落。若
T1562_.29.0385a29: 爾何縁契經但説六處縁觸。受等亦用彼爲
T1562_.29.0385b01: 縁故。不爾何縁契經但説觸爲縁受。受亦爲
T1562_.29.0385b02: 縁生於觸故。此既如是。彼亦應然辯縁起
T1562_.29.0385b03: 中。當爲汝釋。如是且隨對法正理。釋經中句。
T1562_.29.0385b04: 是有用言。非如上座隨情解釋三和合言於
T1562_.29.0385b05: 義無用。又若縁觸和合生於受。遂謂觸即六
T1562_.29.0385b06: 處之差別。如是縁愛和合生於取。應謂愛即
T1562_.29.0385b07: 是受之差別。此既不然。彼云何爾。或應説彼
T1562_.29.0385b08: 與此別因。先已成立。觸有自體。故不應謂觸
T1562_.29.0385b09: 即三和。又觸實有。契經説爲心所法故。如
T1562_.29.0385b10: 受想等。謂薄伽梵。於契經中。説觸以爲心所
T1562_.29.0385b11: 性。非無實法。可名心所。故如受等。觸應
T1562_.29.0385b12: 有實。如伽他言
T1562_.29.0385b13:     眼色二爲縁 生諸心所法
T1562_.29.0385b14:     識觸倶受想 諸行攝有因
T1562_.29.0385b15: 上座釋此伽他義言。説心所者。次第義故。説
T1562_.29.0385b16: 識言故。不離識故。無別有觸。次第義者。據生
T1562_.29.0385b17: 次第。謂從眼色生於識觸。從此復生諸心所
T1562_.29.0385b18: 法。倶生受等。名心所法。觸非心所。説識言
T1562_.29.0385b19: 者。謂於此中。現見説識。故觸是心。非心所
T1562_.29.0385b20: 法。不離識者。謂不離識而可有觸。識前定無
T1562_.29.0385b21: 和合義故。假名心所。而無別體。今謂三證。理
T1562_.29.0385b22: 並不然。初次第義。且不應理。眼色無間不説
T1562_.29.0385b23: 識故。復作是言。謂從眼色生於識觸。從此復
T1562_.29.0385b24: 生受等心所。若爾有何餘心所法二縁所生。
T1562_.29.0385b25: 世尊經中。分明顯説。諸心所法。從二縁起。非
T1562_.29.0385b26: 在第三。我等於中。説諸心所亦二縁起。非在
T1562_.29.0385b27: 第三。上座於中起異分別。説諸心所唯在第
T1562_.29.0385b28: 三。是則陵蔑如來。或是不達經義。次説識
T1562_.29.0385b29: 言。亦不應理。豈見説識便無心所。此伽他中。
T1562_.29.0385c01: 非唯辯識。然不可以心所法言不屬識故。亦
T1562_.29.0385c02: 非受等。應可説言。受等諸法。亦非心所。所以
T1562_.29.0385c03: 者何。現見此中説識言故。雖説識言。而許受
T1562_.29.0385c04: 等是心所者。觸亦應然。彼後所言。謂不離識
T1562_.29.0385c05: 而可有觸。識前定無和合義故。假名心所。無
T1562_.29.0385c06: 別體者。亦不應理。依心所門。説觸言故。前説
T1562_.29.0385c07: 心所從二縁生。今乘彼門。列觸等相。非仍前
T1562_.29.0385c08: 識。寧無別體。應如受等。定別有性。雖觸生
T1562_.29.0385c09: 時。實不離識而不應説即識爲體。以識生時
T1562_.29.0385c10: 亦不離觸。及受想等心。亦應用心所爲性但
T1562_.29.0385c11: 假名心。心既不然。觸云何爾。又不離言義不
T1562_.29.0385c12: 成故。謂即依識假立觸名。言不離者。此不成
T1562_.29.0385c13: 就。若不離言。是相因義。識亦不離受等心所。
T1562_.29.0385c14: 應如前説。但假名心。若言此難亦同不成。謂
T1562_.29.0385c15: 識不離受等心所。應即受等。但假名心。此亦
T1562_.29.0385c16: 非理。以極成故。謂契經説。心與受等心所倶
T1562_.29.0385c17: 生。不相離故。又伽他義證此極成。謂眼色二
T1562_.29.0385c18: 縁共生諸心所。爲但心所二縁所生。不爾云
T1562_.29.0385c19: 何亦生於識。識即是心。由此成立眼色二縁
T1562_.29.0385c20: 能生一切心心所法。非但生心。雖已總標諸
T1562_.29.0385c21: 心所法二縁所生。而未別顯。何者是耶。故復
T1562_.29.0385c22: 言觸。觸是受因。是故先説爲彼二縁先生心
T1562_.29.0385c23: 所。後方生識。不爾云何故復言倶。是倶起義。
T1562_.29.0385c24: 諸心所者。諸是多言。已擧一觸。餘是何等。故
T1562_.29.0385c25: 言受想及諸行攝。此顯受等與前識觸決定
T1562_.29.0385c26: 倶生。諸行攝者。總攝一切行蘊所收諸心所
T1562_.29.0385c27: 法。若不爾者。應但説思。不應言諸思是一故。
T1562_.29.0385c28: 爲攝何義。復説有因。爲攝與前倶有諸法。不
T1562_.29.0385c29: 相離故。與彼倶生。即彼爲因。不由眼色。此無
T1562_.29.0386a01: 所依及所縁故。有作是釋。此有因言。顯心心
T1562_.29.0386a02: 所皆從縁起。此釋不然。前説眼色二縁所生。
T1562_.29.0386a03: 應無用故。復有別釋言。有因者。顯心心所有
T1562_.29.0386a04: 同類因。何者同類因。謂前生同類眼色。與彼
T1562_.29.0386a05: 非同類故。但説爲縁。前生同類。如種子故。説
T1562_.29.0386a06: 之爲因。又世尊言。眼是生識。隣近縁故。亦説
T1562_.29.0386a07: 爲因。諸心所法。亦以眼根爲縁生故。説名有
T1562_.29.0386a08: 因。前縁後因。無重説過。如是正釋伽他義已。
T1562_.29.0386a09: 前言此難亦同不成。謂識不離受等心所。應
T1562_.29.0386a10: 即受等但假名心。彼言非理。由此中説心心
T1562_.29.0386a11: 所法倶時起故。顯識生時。不離觸等。是故前
T1562_.29.0386a12: 説。雖觸生時。實不離識。而不應説即識爲體。
T1562_.29.0386a13: 以識生時亦不離觸及受想等。心亦應用心
T1562_.29.0386a14: 所爲性。但假名心。理極成立。由此彼言。謂不
T1562_.29.0386a15: 離識而可有觸識前定無和合義故。假名心
T1562_.29.0386a16: 所。無別體者。此但有言都不應理。由彼三證
T1562_.29.0386a17: 理並不然。是故前言觸體實有。契經説爲心
T1562_.29.0386a18: 所法故。如受想等。其理極成。故應信知。離根
T1562_.29.0386a19: 境識三和合外別有實觸。又觸實有。契經説
T1562_.29.0386a20: 爲食所攝故。猶如識等。此中上座復作是言。
T1562_.29.0386a21: 四食中觸。未必唯用三和爲體。所以者何。觸
T1562_.29.0386a22: 食應用所觸爲體。以六境中無如所觸。更無
T1562_.29.0386a23: 所待。能生受者。謂勝冷熱鋸割等觸。故於一
T1562_.29.0386a24: 切身受因中。觸最増強。別立爲食。由觸門故。
T1562_.29.0386a25: 便於三受。皆能離染。其理得成。彼言但從自
T1562_.29.0386a26: 分別起。且彼三和。決定非觸。如何是食。或復
T1562_.29.0386a27: 是餘此何所疑。而稱未必。但應舒意確判言
T1562_.29.0386a28: 非。若如段食。復有何過。謂如段食。非一法
T1562_.29.0386a29: 成。雖多法成。而得名一。觸食亦爾。三和合
T1562_.29.0386b01: 成。斯有何過。此喩非理。一一亦成段食性故。
T1562_.29.0386b02: 非彼眼等一一各別可名三和成觸食體。又
T1562_.29.0386b03: 根境識。攝法無遺。段食等三。皆應觸攝。食應
T1562_.29.0386b04: 唯一。世尊不應於契經中説食有四。識食攝
T1562_.29.0386b05: 在根及識中。段及意思體非離境。説觸食已。
T1562_.29.0386b06: 復説餘三。便顯世尊言成無用。故有智者。於
T1562_.29.0386b07: 説三和爲觸食言。不應信受。又説所觸爲觸
T1562_.29.0386b08: 食體理亦不然。於段食中。已説所觸爲彼體
T1562_.29.0386b09: 故。又彼斷時説斷三受。理不成故。謂段食中。
T1562_.29.0386b10: 已攝所觸。三處合成段食性故。觸食若所觸
T1562_.29.0386b11: 食應唯有三。又説觸食斷遍知時。三受永斷
T1562_.29.0386b12: 然於有頂。得離染時。斷諸受盡。非於所觸。得
T1562_.29.0386b13: 離染時。可於諸受有永斷義。又於縁起次第
T1562_.29.0386b14: 義中。所説受縁。應是觸食。彼觸斷時。諸受應
T1562_.29.0386b15: 斷。非由所觸斷故彼斷。諸聖教中。都未曾見
T1562_.29.0386b16: 説彼所觸與受爲縁。故受斷時。非由所觸。又
T1562_.29.0386b17: 説所觸更無所待能生受言。深可嗤笑。既許
T1562_.29.0386b18: 所觸。滅入過去。第三刹那。受方得起。是則所
T1562_.29.0386b19: 觸於受起時。體滅時隔。有何生用。由彼義宗。
T1562_.29.0386b20: 根境無間。識方得起。從識無間。受乃得生。身
T1562_.29.0386b21: 受生時。身及所觸。其體已滅。時復隔遠。何得
T1562_.29.0386b22: 爲因。且識生時。身觸已滅。望無間識。縁用尚
T1562_.29.0386b23: 無。況於後時所起身受。時分隔越。得有縁用。
T1562_.29.0386b24: 若言先有根境識三因果性故。受方得起。是
T1562_.29.0386b25: 故根境。於受起時。亦有展轉能生功用。如是
T1562_.29.0386b26: 便應有太過失。謂要先有名色六處。因果性
T1562_.29.0386b27: 故。觸乃得生。是則應言名色縁觸。或復應説
T1562_.29.0386b28: 六處縁受。以受起時。彼有用故。諸説分位
T1562_.29.0386b29: 縁起論者。雖受起時。亦縁六處。而曾不説六
T1562_.29.0386c01: 處縁受。設許所觸能生於受。如何可言更無
T1562_.29.0386c02: 所待。若彼生受不待根識。木石等中。何不生
T1562_.29.0386c03: 受。若彼要待根識等縁。方生受者。餘境亦爾。
T1562_.29.0386c04: 云何不説。以六境中無如所觸更無所待能
T1562_.29.0386c05: 生受者。此與餘境有何差別。而偏讃美。爲生
T1562_.29.0386c06: 受因。決定無有根境識三共和合時。而不生
T1562_.29.0386c07: 受。故彼所説。無理可依。但從自心分別所起。
T1562_.29.0386c08: 又彼具壽。如何可言厭於劣界離妙界染。不
T1562_.29.0386c09: 可厭餘得離餘染。勿離餘染餘得解脱。彼此
T1562_.29.0386c10: 別因。不可得故。即由此理。苦集法智。不能兼
T1562_.29.0386c11: 離色無色貪。諸勝冷熱鋸割等觸。上界所無。
T1562_.29.0386c12: 故知意取欲界所觸。爲觸食性。故彼所言。由
T1562_.29.0386c13: 門故。便於三受皆能離染。理不得成。又
T1562_.29.0386c14: 契經説。觸食斷時。三受永斷。故知佛説觸與
T1562_.29.0386c15: 三受倶時永斷。契經不説觸食斷已當斷三
T1562_.29.0386c16: 受。故不應言由斷觸故當於三受皆能離貪。
T1562_.29.0386c17: 説觸斷時受亦斷故非。於欲界得離染時可
T1562_.29.0386c18: 於有頂亦得離染。故知別有一法名觸。是受
T1562_.29.0386c19: 近因。斷有頂時。此觸方斷由此斷故。三受永
T1562_.29.0386c20: 斷。此後更無諸所應作。故心所中。定有實觸。
T1562_.29.0386c21: 名爲觸食。其理得成。古昔諸師。爲證此觸其
T1562_.29.0386c22: 體實有。亦立多因上座於中。懷増上慢。自謂
T1562_.29.0386c23: 能釋。如是諸因。我當於中褒貶徳失。古師
T1562_.29.0386c24: 所立諸因者何。謂彼咸言。觸定實有。説有因
T1562_.29.0386c25: 果。雜染離染各別斷除差別言故。如受想等。
T1562_.29.0386c26: 此中説有因果言者。謂説此觸有六處因有
T1562_.29.0386c27: 受果故。非世俗法而可説有勝義因果。説有
T1562_.29.0386c28: 雜染離染言者。謂佛於彼大六處經。説如是
T1562_.29.0386c29: 言。若有於眼不如實見不如實知。便於眼中
T1562_.29.0387a01: 起諸雜染。如是若有於色於眼識於眼觸。廣
T1562_.29.0387a02: 説乃至。便於意觸起諸雜染。與此相違。便得
T1562_.29.0387a03: 離染。非於假法而可説有雜染離染。説有各
T1562_.29.0387a04: 別言者。謂佛於彼六六經中。説如是言。有六
T1562_.29.0387a05: 内處六外處六識身六觸身六受身六愛身各
T1562_.29.0387a06: 各差別。此契經中。根境識外。別説有觸。不可
T1562_.29.0387a07: 於彼假及所依各別而説。説有斷除言者。謂
T1562_.29.0387a08: 契經説。觸食斷時。三受永斷。非由見於世俗
T1562_.29.0387a09: 法故名如實見。及説聖道安住所縁。説有差
T1562_.29.0387a10: 別言者。謂於假法所依事中。亦有一一差別
T1562_.29.0387a11: 言説。如言我見瓶衣色等。此亦應爾。是則應
T1562_.29.0387a12: 説十八觸身。然不如是。故知觸體。非即三和。
T1562_.29.0387a13: 彼上座言。三和名觸。於如是義。亦不相違。所
T1562_.29.0387a14: 以者何。如名色等。亦有如是所説義故。眼等
T1562_.29.0387a15: 因果和合觸中。於上義門。都無違害。如彼説
T1562_.29.0387a16: 有因果言者。謂彼眼等因果合觸。六處爲因。
T1562_.29.0387a17: 受爲其果。離内六處。無三和故。從三和生樂
T1562_.29.0387a18: 苦等故。説有雜染雜染言者。謂三和觸。爲
T1562_.29.0387a19: 受因故。希求方便。生諸雜染。彼於爾時。願生
T1562_.29.0387a20: 自識。爲辯此門領納差別。擧所依根及所取
T1562_.29.0387a21: 境。即於此事。如實見知。便得離染。説有各別
T1562_.29.0387a22: 言者。謂辯眼等因果合性。爲受起因從此生
T1562_.29.0387a23: 愛。非諸眼色皆眼識因。非諸眼識皆眼色果。
T1562_.29.0387a24: 又如重擔與荷擔者。離取蘊擔。雖無荷者。而
T1562_.29.0387a25: 契經中。各別顯説。此亦應爾。説有斷除言者。
T1562_.29.0387a26: 謂斷雜染故。前説希求方便生諸雜染。今説
T1562_.29.0387a27: 斷彼雜染即名斷觸。見稱事故。名如實見。及
T1562_.29.0387a28: 説聖道安住所縁。説有差別言者。謂三和觸。
T1562_.29.0387a29: 非一合故。不可如瓶等説一有衆分。如名色
T1562_.29.0387b01: 等。亦有如是所説義者。謂如名色六處等支。
T1562_.29.0387b02: 非一法成。雖非實有。而有如上所説諸義。此
T1562_.29.0387b03: 亦應然。故無有失。如是一切理皆不成。且彼
T1562_.29.0387b04: 眼等因果和合。説名爲觸。如先已破。謂先已
T1562_.29.0387b05: 説。非彼宗中不許倶起互爲因果義可成等。
T1562_.29.0387b06: 如是所執。後更當破。又眼色等因果和合。於
T1562_.29.0387b07: 受何爲非唯因果合即能有所生。如先已辯。
T1562_.29.0387b08: 又契經説。眼色爲因。生受等果。如是因果。應
T1562_.29.0387b09: 合生識及爲觸縁。或於此中。應説差別。若言
T1562_.29.0387b10: 無處如是説故。謂世尊言。眼色爲縁。生於眼
T1562_.29.0387b11: 識。三和合觸。無處説言。眼色爲因。生受等
T1562_.29.0387b12: 果。可言如是因果和合生識及觸。是故不應
T1562_.29.0387b13: 如是説者。此亦非理。有處説故。即此經説。受
T1562_.29.0387b14: 等倶生。此倶生言。顯與識等同時起義。後當
T1562_.29.0387b15: 成立。然彼經説。眼色爲縁。生眼識者。由識是
T1562_.29.0387b16: 彼受等所依。相用強故。世尊慮有執眼色縁
T1562_.29.0387b17: 唯生眼識。故此經説。眼色爲因。生受等果。又
T1562_.29.0387b18: 伽他説。眼色二縁。生諸心所。足爲明證。故眼
T1562_.29.0387b19: 色縁。非唯生識。唯執眼等因果合故。名觸生
T1562_.29.0387b20: 受。理定不然。假法無能及不定故。所言眼等
T1562_.29.0387b21: 因果合觸。六處爲因。離内六處無三和者。理
T1562_.29.0387b22: 亦不然。豈不離境及識隨一。亦無三和。非諸
T1562_.29.0387b23: 假法三事合成。於所依中。隨*&T055626;一種。而得
T1562_.29.0387b24: 有假。猶如伊字。説觸爲實心所法者。雖依根
T1562_.29.0387b25: 境及識而生。然内六處。生用最勝。爲勝生因
T1562_.29.0387b26: 及所依故。所以偏説。即由如是殊勝所依。標
T1562_.29.0387b27: 六觸名。謂眼等觸假法用既無。如何生受果。
T1562_.29.0387b28: 言三和觸爲受因故。希求方便生雜染者。重
T1562_.29.0387b29: 言無用。已別説故。謂前已説。於眼於色於眼
T1562_.29.0387c01: 識中。起諸雜染。離三法外。復有何觸。而後重
T1562_.29.0387c02: 説於眼觸言。若謂此言重説眼等三法因果
T1562_.29.0387c03: 和合性者。是則不應但言眼觸如眼識及色
T1562_.29.0387c04: 非獨依彼故。眼色識三同作假觸所依止性。
T1562_.29.0387c05: 等無差別。唯言眼觸。不言色觸及眼識觸。此
T1562_.29.0387c06: 有何因。又彼所宗。由眼及色。生於眼識。後方
T1562_.29.0387c07: 生受。眼識爲受等無間縁。隣近所依。非眼非
T1562_.29.0387c08: 色。是則唯應説名識觸。如何反説爲眼觸耶。
T1562_.29.0387c09: 若謂有無定相隨故。謂若有彼眼等六處。有
T1562_.29.0387c10: 眼等觸。彼無觸無如生盲等。無眼等觸由此
T1562_.29.0387c11: 經言六處縁觸。以有根者色識合時。便説有
T1562_.29.0387c12: 觸。非無根故。此亦不然。見有雖得眼等六處。
T1562_.29.0387c13: 而或有時諸識不起。則無有觸。如在無想滅
T1562_.29.0387c14: 盡定等。彼位無心。後當成立。故約有無定相
T1562_.29.0387c15: 隨者。唯應依識以摽觸名。又心所言。彼應憶
T1562_.29.0387c16: 念。觸若定隨根有無者。應名根所非心所法。
T1562_.29.0387c17: 又生盲等。若住意地。有心位中。既有身根。更
T1562_.29.0387c18: 何所*&T055626;。身觸不起。非有身識。身觸不生。見
T1562_.29.0387c19: 有身根。而無身觸。應知彼觸隨識有無。不隨
T1562_.29.0387c20: 根境識是生觸。強勝因故。應隨識説。然諸契
T1562_.29.0387c21: 經。説眼等觸。知別有觸體。是心所依眼等故。
T1562_.29.0387c22: 如眼等識名隨依説。其理極成。故不應言眼
T1562_.29.0387c23: 等六觸眼等因果和合爲性。如別有觸雖依
T1562_.29.0387c24: 識生而説眼觸。我亦然者。其理不然。就勝因
T1562_.29.0387c25: 依説觸名故。或復略去中間言故。或説所依。
T1562_.29.0387c26: 所依眼故。又契經言。於眼於色於眼識中。起
T1562_.29.0387c27: 諸雜染。由此已説眼色識三因果合性。以根
T1562_.29.0387c28: 境識隨相繋屬次第説故。若異此者。應次第
T1562_.29.0387c29: 説眼等六根六境六識又契經説。於眼觸中
T1562_.29.0388a01: 起雜染者。此言何義。若謂此言顯於眼等因
T1562_.29.0388a02: 果合性起雜染義。此義非理。由次第説根境
T1562_.29.0388a03: 識三。已顯彼故。或契經説。於眼識中。起諸
T1562_.29.0388a04: 雜染。即已成立。眼色識三因果合性。非無根
T1562_.29.0388a05: 境而有識故。於識起染。即於三和。豈不前言。
T1562_.29.0388a06: 非諸眼識皆眼色果。雖前有言。而無實義。故
T1562_.29.0388a07: 不成救。彼無眼識非眼色果。以執唯有現在
T1562_.29.0388a08: 法故。或復應説。彼識是何。若識有時眼色無
T1562_.29.0388a09: 故。非彼果者。則因果性。畢竟應無。執非並
T1562_.29.0388a10: 故。既諸眼識。皆眼色果。則於眼識起雜染言。
T1562_.29.0388a11: 便已成立。眼色識三因果合性。何須重説。此
T1562_.29.0388a12: 由汝等於法性相不善度量。輒率己情。釋佛
T1562_.29.0388a13: 經義。致斯迷惑。是故汝等。應更精勤於法性
T1562_.29.0388a14: 相求無倒解。言彼爾時願生自識爲辯此門
T1562_.29.0388a15: 領納差別。擧所依根所取境者。識且可爾。根
T1562_.29.0388a16: 境應思。彼二云何令受差別。如前已辯。彼受
T1562_.29.0388a17: 起時。根境體滅。無生用故。雜染既有過離染
T1562_.29.0388a18: 亦不成。如破彼説雜染道理。准此應破彼各
T1562_.29.0388a19: 別言。謂辯眼等因果合性爲受起因。及生愛
T1562_.29.0388a20: 等。所立重擔荷擔者喩。於證彼義。無所堪能。
T1562_.29.0388a21: 以有未來五取蘊性。名爲重擔。非荷擔者。現
T1562_.29.0388a22: 在取蘊名荷者故。如契經言
T1562_.29.0388a23:     已捨於重擔 後不復更取
T1562_.29.0388a24:     取重擔爲苦 捨重擔爲樂
T1562_.29.0388a25: 此有荷者異於重擔。彼無觸性離根境識。故
T1562_.29.0388a26: 所立喩。於義無能。有餘別釋此各別言。非別
T1562_.29.0388a27: 説故。則別有體。如外處中第六法處已攝六
T1562_.29.0388a28: 受及六愛身。雖別建立。而無別體。如是雖無
T1562_.29.0388a29: 根境識外六觸身體。而亦別説六種觸身。斯
T1562_.29.0388b01: 有何過。此亦非理所以者何。離受愛外有餘
T1562_.29.0388b02: 法處。可得別説。離根境識。無別三和可別説
T1562_.29.0388b03: 故。言斷雜染故名斷者。如雜染中義准應破。
T1562_.29.0388b04: 謂雜染中。已廣成立。離眼等外有觸雜染。由
T1562_.29.0388b05: 彼斷故三受永斷。非由眼等因果合性雜染
T1562_.29.0388b06: 斷故三受永斷。言見稱事名如實見。及説聖
T1562_.29.0388b07: 道住所縁者。理亦不然。虚假事見非證實故。
T1562_.29.0388b08: 豈名如實。既非如實。何名聖道安住所縁。若
T1562_.29.0388b09: 非聖道安住所縁。何能永斷觸食三受。言三
T1562_.29.0388b10: 和觸非一合故。不可如瓶説衆分者。理亦不
T1562_.29.0388b11: 然。見非一合亦別説故。猶如有説補特伽羅
T1562_.29.0388b12: 之受想等衆分差別。言如名色六處等支。雖
T1562_.29.0388b13: 非實有而有如前所説諸義。故無失者。理亦
T1562_.29.0388b14: 不然。非審宗故。於非一事立一想名。各別事
T1562_.29.0388b15: 中失此名想。名假有相。如瓶如行。或如汝執
T1562_.29.0388b16: 三和觸等。名色名想不可雜壞。如觸法界總
T1562_.29.0388b17: 別皆有。故此非與汝執觸同。由斯類釋六處
T1562_.29.0388b18: 支等。爲顯内處唯有六故。立六處名。非於
T1562_.29.0388b19: 多法立一名想。謂爲六處於此實法名色等
T1562_.29.0388b20: 支。可有勝義因果等説。非於汝執假有觸等
T1562_.29.0388b21: 説有勝義因果等言。故彼古昔諸大論師。所
T1562_.29.0388b22: 立諸因。理善成就。由此有觸。是別心所。一切
T1562_.29.0388b23: 心倶。理極成立。此既成立。上座所言。大地唯
T1562_.29.0388b24: 三。極爲迷謬
T1562_.29.0388b25: 云何成立。前四法餘實有別體。是大地法。彼
T1562_.29.0388b26: 彼説故。實有別體。諸心起時。皆見有用。由斯
T1562_.29.0388b27: 理證。兩義皆成。又世尊言。謂一切法。欲爲根
T1562_.29.0388b28: 本。作意引生。觸爲能集。受爲隨流。念爲増
T1562_.29.0388b29: 上。定爲上首。慧爲最勝。解脱堅固涅槃究竟。
T1562_.29.0388c01: 想思二法。不説自成。故此經中略而不説。由
T1562_.29.0388c02: 定無有心相續中空無取相以取境相。諸心
T1562_.29.0388c03: 位中無非勝故。思是意業。有心皆有。由此契
T1562_.29.0388c04: 經。現證欲等實有別體。是大地法。然上座言。
T1562_.29.0388c05: 此經所説。是不了義。故不可依。彼云何知是
T1562_.29.0388c06: 不了義。彼謂色等理不應用。欲爲根本。作意
T1562_.29.0388c07: 引生。觸爲能集。然此經説一切法言。故應但
T1562_.29.0388c08: 依心心所説。由斯證是不了義經。此説不然。
T1562_.29.0388c09: 非所許故。依一切法。説此契經。不但偏依心
T1562_.29.0388c10: 心所説。爲令弟子酬答外道矯詰問詞。説此
T1562_.29.0388c11: 經故。非諸外道於心心所名想極成。何容慮
T1562_.29.0388c12: 彼。於此義中。善巧詰問。謂諸外道。聞佛世尊
T1562_.29.0388c13: 於一切法能如實覺。廣大名稱遍諸世間。情
T1562_.29.0388c14: 不忍許。彼恒聚集。共設謀議。言大沙門喬答
T1562_.29.0388c15: 摩氏。辯才無滯。敵論爲難。且應詰問。彼諸弟
T1562_.29.0388c16: 子。仁者大師。於一切法。具辯析智。所説云
T1562_.29.0388c17: 何。且一切法。誰爲根本。廣説乃至。誰爲究
T1562_.29.0388c18: 竟。世尊慮有新學苾芻欻遭究問。或便惶亂。
T1562_.29.0388c19: 爲防斯恥。預説此經。應知此中言一切法欲
T1562_.29.0388c20: 爲本者。一切流轉。皆以希求爲種子故。謂於
T1562_.29.0388c21: 諸法。生覺了心。並以希求爲根本故。如生順
T1562_.29.0388c22: 起縁一切心。故説諸法欲爲根本。一切法中
T1562_.29.0388c23: 所有了別。皆由作意方便引起。故説諸法作
T1562_.29.0388c24: 意引生。言一切法觸能集者。諸法皆與觸爲
T1562_.29.0388c25: 能集。根境識三和合生故。言一切法受隨流
T1562_.29.0388c26: 者。諸受隨順一切法流。謂樂苦等。隨愛非愛
T1562_.29.0388c27: 及倶相違。別境轉故。或一切法隨受而流。意
T1562_.29.0388c28: 顯諸法隨受行相差別而轉。爲境性故。言一
T1562_.29.0388c29: 切法念増上者。謂由念力。於諸所縁不忘失
T1562_.29.0389a01: 故。由此故説念爲遍行。守門防邏。言一切法
T1562_.29.0389a02: 定上首者。謂三摩地。能繋縛心。令於所縁安
T1562_.29.0389a03: 住不散。令心於境專一審慮。故名爲定。此於
T1562_.29.0389a04: 制心威力最勝。故言上首。心性雖躁。由定所
T1562_.29.0389a05: 持。不速背此往餘流散。由此契經。説心如電
T1562_.29.0389a06: 説定堅固猶若金剛。言一切法慧最勝者。諸
T1562_.29.0389a07: 法性相。雖極甚深。般若堅明。皆能洞照。故言
T1562_.29.0389a08: 最勝。或復般若出過諸法。故名最勝。勝是過
T1562_.29.0389a09: 義。世俗於過。説爲勝故。此中意説。唯有般
T1562_.29.0389a10: 若。遍照所知。尚有餘力。於一切法。能了別
T1562_.29.0389a11: 中。邪正勝解。力最堅固。由是印定諸境勝因。
T1562_.29.0389a12: 故言諸法解脱堅固。解脱即是勝解異名。無
T1562_.29.0389a13: 始時來。生死流轉。心境展轉。相續無邊。唯有
T1562_.29.0389a14: 涅槃。爲其究竟。故言諸法涅槃究竟。由如是
T1562_.29.0389a15: 釋。一切法言。攝法周盡。更無異趣。由斯證
T1562_.29.0389a16: 此。是了義經。決定可依。證前兩義。此中欲
T1562_.29.0389a17: 者。思行蘊中。已引聖言。成立別有。謂如經
T1562_.29.0389a18: 説。彼有如是信欲勤安。乃至廣説。又前已説。
T1562_.29.0389a19: 諸心起時。皆見有用。證知欲是大地法性。所
T1562_.29.0389a20: 以者何。一切流轉。皆以希求爲種子故。謂心
T1562_.29.0389a21: 用欲。作倶起縁。一切境中。恒流轉故。然上座
T1562_.29.0389a22: 言。此欲決定非大地法。阿闡地迦經所説故。
T1562_.29.0389a23: 此言非理。依巧便欲言非有欲。故無斯過。若
T1562_.29.0389a24: 言斯理他亦應同。謂他亦言。依全無欲。説非
T1562_.29.0389a25: 有故。此理不同。彼於餘境。有所樂欲。現可得
T1562_.29.0389a26: 故。謂彼現於可愛樂事。定有希求。而得説爲
T1562_.29.0389a27: 非有欲者。故知此依巧便欲説。如言非信世
T1562_.29.0389a28: 間亦於不仁孝子説爲非子。故非有言。未爲
T1562_.29.0389a29: 定證。於境無欲心必不生。故此定應是大地
T1562_.29.0389b01: 法。慧別有體。諸經説故。心了境時。必有簡
T1562_.29.0389b02: 擇。用微劣者。便不覺知。故慧定應是大地法。
T1562_.29.0389b03: 然上座説。慧於無明疑倶心品。相用無故。非
T1562_.29.0389b04: 大地法。所以者何。智與無智。猶豫決定。理不
T1562_.29.0389b05: 應倶。此説不然。邪見心品。與無明倶。理極成
T1562_.29.0389b06: 故。非無癡心可有邪見。故邪見品。定有無明。
T1562_.29.0389b07: 不共無明。相應心品。云何有慧。且許無智與
T1562_.29.0389b08: 智相應。其理成立。此既成立。不共無明。相應
T1562_.29.0389b09: 心品。亦應有慧。但微劣故。相不明了。由此類
T1562_.29.0389b10: 釋。亦與疑倶。若疑相應全無慧者。云何得有
T1562_.29.0389b11: 二品推尋。於二品中。差別簡擇。推尋理趣。乃
T1562_.29.0389b12: 成疑故。念體別有。亦如經説。心了境時。必有
T1562_.29.0389b13: 明記。亦由微劣。有不覺知。故念定應是大地
T1562_.29.0389b14: 法。然上座言。此念決定。非大地法。契經説有
T1562_.29.0389b15: 失念心故。失謂亡失。又見多於過去境上。
T1562_.29.0389b16: 施設念故。然於彼境。即智行相明記而轉。故
T1562_.29.0389b17: 無別念。此説不然。如前説故。非巧便念名爲
T1562_.29.0389b18: 失念。如狂亂心名爲失心。或念微劣。名爲失
T1562_.29.0389b19: 念。如迷悶等。名失想思。既見多於過去境上。
T1562_.29.0389b20: 施設有念。便於現在所縁境上。有念極成。非
T1562_.29.0389b21: 於現境曾無明記。後於過去有憶念生。言於
T1562_.29.0389b22: 彼境。即智行相明記而轉。無別念者。理亦不
T1562_.29.0389b23: 然。覺察明記。行相別故。於境覺察重審名智。
T1562_.29.0389b24: 不忘失因。明記名念。故有説言。於所受境。令
T1562_.29.0389b25: 心不忘。明記爲念。若執如是明記行相。即智
T1562_.29.0389b26: 行相。無別念者。受等亦應無別有體。謂亦可
T1562_.29.0389b27: 言。即智行相。領納而轉。無別有受。餘亦應
T1562_.29.0389b28: 然。即爲非理。又彼唯許心所有三。智體亦無。
T1562_.29.0389b29: 何獨無念。説念即智。但有虚言。又阿笈摩。證
T1562_.29.0389c01: 念非智。如契經説。住正念者。便住正知。又契
T1562_.29.0389c02: 經言。具正知者。便具正念。如是等類。所説寔
T1562_.29.0389c03: 多。若念即智。契經應言。住正念者。便住正
T1562_.29.0389c04: 念。具正知者。便具正知。如是所言。有何別
T1562_.29.0389c05: 義。若念唯縁過去境者。如何失念知現他心。
T1562_.29.0389c06: 或復如何縁涅槃智。滅等行轉。而名失念。又
T1562_.29.0389c07: 縁未來。死生智等。如何失念。成力明通。如斯
T1562_.29.0389c08: 等類。爲過茲甚。故諸心品。皆與念倶
T1562_.29.0389c09: *説一切有部順正理論*卷第十
T1562_.29.0389c10:
T1562_.29.0389c11:
T1562_.29.0389c12:
T1562_.29.0389c13: 阿毘達磨順正理論卷第十一
T1562_.29.0389c14:   尊者衆賢造
T1562_.29.0389c15:  *三藏法師玄奘奉  詔譯 
T1562_.29.0389c16:   辯差別品第二之三
T1562_.29.0389c17: 作意別有。亦如經説。心由作意引發故生。
T1562_.29.0389c18: 故此定應是大地法。然上座言。無別一法名
T1562_.29.0389c19: 爲作意。由此別相理不成故。謂於所縁。能作
T1562_.29.0389c20: 動意。名作意相。若於所縁。唯作動意。諸餘心
T1562_.29.0389c21: 所。應不能縁。若亦由斯方能縁者。理不應爾。
T1562_.29.0389c22: 名作意故。餘縁生故。此難非理。諸心所法。依
T1562_.29.0389c23: 心轉故。但動於意餘動亦成。故無心所不能
T1562_.29.0389c24: 縁過。又衆縁力諸法乃生。故雖餘縁生心心
T1562_.29.0389c25: 所。而此作意。非無力用。謂此作意。力能令識
T1562_.29.0389c26: 於餘境轉。若爾一境識流轉時。應無作意。是
T1562_.29.0389c27: 則作意非大地法。不爾一境識流轉時。亦有
T1562_.29.0389c28: 作意。然於餘境。此用明了。謂於一境。刹那刹
T1562_.29.0389c29: 那。亦由作意力方引心令起。然於餘境。引發
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