大正蔵検索


punctuation    Hangul    Eng   

Citation style A:
Citation style B:
()
Citation style C:
()
Citation style D:
()
TextNo.
Vol.
Page

  INBUDS
INBUDS(Bibliographic Database)
  Digital Dictionary of Buddhism
電子佛教辭典
パスワードがない場合は「guest」でログインしてください。
Users who do not have a password can log in with the userID "guest".

本文をドラッグして選択するとDDBの見出し語検索結果が表示されます。

Select a portion of the text by dragging your mouse to view all terms in the text contained in the DDB. ・

Password Access Policies

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

[First] [Prev+100] [Prev] 508 509 510 511 512 513 514 515 516 517 518 519 520 521 522 523 [Next] [Next+100] [Last] [行番号:/]   [返り点:/] [CITE]

T1562_.29.0509a01: 應知義門無量差別。何縁不説所餘有支。頌
T1562_.29.0509a02:
T1562_.29.0509a03:     餘已説當説
T1562_.29.0509a04: 論曰。所餘有支。或有已説。或有當説。如前已
T1562_.29.0509a05: 辯。若爾何縁更興此頌。爲於後頌遮廣釋疑。
T1562_.29.0509a06: 由後頌中説煩惱等。勿有於此生如是疑。前
T1562_.29.0509a07: 已廣明四支義訖。次應廣釋其餘有支。爲顯
T1562_.29.0509a08: 後文依惑業事。寄喩總顯十二有支。故軌範
T1562_.29.0509a09: 師。更興此頌。如前已説。十二有支。略攝唯
T1562_.29.0509a10: 三。謂惑業事。此三用別。其喩云何。頌曰
T1562_.29.0509a11:     此中説煩惱 如種復如龍
T1562_.29.0509a12:     如草根樹莖 及如糠裹米
T1562_.29.0509a13:     業如有糠米 如草藥如花
T1562_.29.0509a14:     諸異熟果事 如成熟飮食
T1562_.29.0509a15: 論曰。如何此三種等相似。如從種子芽葉等
T1562_.29.0509a16: 生。如是從煩惱生煩惱業事。如龍鎭池水恒
T1562_.29.0509a17: 不竭。如是煩惱得相續鎭生池。令惑業事流
T1562_.29.0509a18: 注無盡。如草根未拔。苗剪剪還生。如是煩惱
T1562_.29.0509a19: 根。未以聖道拔。令生苗稼斷斷還起。如從樹
T1562_.29.0509a20: 莖頻生枝花果。如是從惑數起惑業事。如糠
T1562_.29.0509a21: 裹米能生芽等。非獨能生煩惱。裹業能感後
T1562_.29.0509a22: 有。非獨能感。如米有糠能生芽等。業有煩惱。
T1562_.29.0509a23: 能招異熟。如諸草藥果熟爲後邊。業果熟已。
T1562_.29.0509a24: 更不招異熟。如花於果爲生近因。業爲近因。
T1562_.29.0509a25: 能生異熟。如熟飮食。但應受用。不可轉生成
T1562_.29.0509a26: 餘飮食。異熟果事。既成熟已。不能更招餘生
T1562_.29.0509a27: 異熟。若諸異熟。復感餘生。餘復感餘。應無
T1562_.29.0509a28: 解脱
T1562_.29.0509a29: *説一切有部順正理論卷*第二十九
T1562_.29.0509b01:
T1562_.29.0509b02:
T1562_.29.0509b03: 阿毘達磨順正理論卷第三十
T1562_.29.0509b04:   尊者衆賢造
T1562_.29.0509b05:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0509b06:   辯縁起品第三之十
T1562_.29.0509b07: 已辯縁起。即於此中。就位差別。分成四有。中
T1562_.29.0509b08: 生本死。如前已釋。善等差別。三界有無。今當
T1562_.29.0509b09: 略辯。頌曰
T1562_.29.0509b10:     於四種有中 生有唯染汚
T1562_.29.0509b11:     由自地煩惱 餘三無色三
T1562_.29.0509b12: 論曰。於四有中。生有唯染。決定非善。無覆無
T1562_.29.0509b13: 記。由何等惑。一切煩惱。諸煩惱染諸生有耶。
T1562_.29.0509b14: 不爾云何。但由自地。謂生此地。唯由此地中。
T1562_.29.0509b15: 一切煩惱。生有成染汚。諸煩惱中。無一煩惱
T1562_.29.0509b16: 於結生位。無潤功能。然諸結生。唯煩惱力。非
T1562_.29.0509b17: 由纒垢。所以者何。以自力行悔覆纒等。要由
T1562_.29.0509b18: 思擇。方現起故。然此位中。身心昧劣。要任運
T1562_.29.0509b19: 惑。方可現行。唯有隨眠。數習力勝。故諸煩
T1562_.29.0509b20: 惱。能數現行。於結生時。任運現起。諸纒及
T1562_.29.0509b21: 垢。數習力劣。非不思擇。而得現前。是故結
T1562_.29.0509b22: 生。非諸纒垢。有餘師説。我慢我愛。諸有情
T1562_.29.0509b23: 類。數數現行。結生位中。隨一現起行相微
T1562_.29.0509b24: 細不捨相續。故染生有。唯此二能。此二非無。
T1562_.29.0509b25: 然非唯此。聖結生有。此不行故。亦有現起。無
T1562_.29.0509b26: 有愛故。此慢及愛。我見所資。或有希求。我斷
T1562_.29.0509b27: 滅者。故非此二。皆數現行。由此極成。但由自
T1562_.29.0509b28: 地諸煩惱力。染汚生有。餘中有等。一一通三。
T1562_.29.0509b29: 謂彼皆通善染無記。應知中有。初續刹那。亦
T1562_.29.0509c01: 必染汚。猶如生有。如是四有。何界所繋。欲色
T1562_.29.0509c02: 具四。無色唯三。非無色業感中有果。辯中有
T1562_.29.0509c03: 中。已具思擇有情於此。四種有中。由何而
T1562_.29.0509c04: 住。頌曰
T1562_.29.0509c05:     有情由食住 段欲體唯三
T1562_.29.0509c06:     非色不能益 自根解脱故
T1562_.29.0509c07:     觸思識三食 有漏通三界
T1562_.29.0509c08:     意成及求生 食香中有起
T1562_.29.0509c09:     前二益此世 所依及能依
T1562_.29.0509c10:     後二於當有 引及起如次
T1562_.29.0509c11: 論曰。經説世尊自悟一法。正覺正説。謂諸有
T1562_.29.0509c12: 情。一切無非由食而住。何等爲食。食有四種
T1562_.29.0509c13: 一段。二觸。三思。四識。段有二種。謂細及麁。
T1562_.29.0509c14: 細謂中有食。香爲食故。及天劫初食。無變穢
T1562_.29.0509c15: 故。如油沃砂。散入支故。或細汚蟲嬰兒等
T1562_.29.0509c16: 食。説名爲細。翻此爲麁。如是段食。唯在欲
T1562_.29.0509c17: 界。離段食貪。生上界故。非上界身。依外縁
T1562_.29.0509c18: 住。色界雖有能益大種。而非段食。如非妙欲。
T1562_.29.0509c19: 如色界中。雖有微妙色聲觸境。而不引生増
T1562_.29.0509c20: 上貪故。不名妙欲。如是雖有最勝微妙能攝
T1562_.29.0509c21: 益觸。而畢竟無分段呑噉。故非段食。雖非段
T1562_.29.0509c22: 食攝。而非無食義。如喜雖非四食中攝。而經
T1562_.29.0509c23: 説爲食。以有食義故。如契經言。我食喜食。由
T1562_.29.0509c24: 喜食久住。如極光淨天。若爾欲界。亦應唯口
T1562_.29.0509c25: 分段呑噉。方名段食。不爾欲界呑噉爲門。餘
T1562_.29.0509c26: 可相從立此名故。非於色界少有呑噉。可令
T1562_.29.0509c27: 餘觸從彼爲名。是故二界。無相類失。若人生
T1562_.29.0509c28: 在北倶盧洲。離段呑噉。壽豈斷壞。雖不斷壞。
T1562_.29.0509c29: 而所依身。形色痩損。若爲存活。若爾如何
T1562_.29.0510a01: 彼由食住。香等爲食。非要呑噉。彼定常嗅如
T1562_.29.0510a02: 妙香。或觸可愛風等妙觸。又彼身中。有
T1562_.29.0510a03: 能益煖。或非欲界皆資段食。亦非段食。定唯
T1562_.29.0510a04: 欲界從多就勝。故作是言。下有上無。不應爲
T1562_.29.0510a05: 難。然段食體。事別十三。以處總收。唯有三
T1562_.29.0510a06: 種。謂唯欲界香味觸三。一切皆爲段食自體。
T1562_.29.0510a07: 可成段別而呑噉故。謂以口鼻分分受之。以
T1562_.29.0510a08: 少從多。故作是説。雖非呑噉。但能益身。
T1562_.29.0510a09: 得久住。亦細食攝。猶如影光炎涼塗洗。又劫
T1562_.29.0510a10: 位。地味等食。亦名段食。分段受故。又諸
T1562_.29.0510a11: 飮等。亦名段食。皆可段別而受用故。有餘師
T1562_.29.0510a12: 説。一切食中。此最爲勝。以於攝益根大種中。
T1562_.29.0510a13: 強而速故。豈不求食爲除飢渇。如何飢渇亦
T1562_.29.0510a14: 名爲食。由此二種。亦於根大能増益故。如按
T1562_.29.0510a15: 摩等。又於飮食。無希欲心。身便痩損。故二名
T1562_.29.0510a16: 食。又有飢渇。方名無病。故爲食事。此二勝餘
T1562_.29.0510a17: 色處。應言是段食。不應言是段段別噉故。
T1562_.29.0510a18: 若爾何故言三處爲體。以約食説故。但言三
T1562_.29.0510a19: 色處。何縁不名爲食。是不至取根所行故。以
T1562_.29.0510a20: 契經説。段食非在手中器中。可成食事。要入
T1562_.29.0510a21: 鼻口。牙齒咀嚼。津液浸潤。進度喉嚨。墮生
T1562_.29.0510a22: 藏中。漸漸消化。味勢熟徳。流諸脈中。攝益
T1562_.29.0510a23: 諸蟲乃名爲食。爾時方得成食事故。若在手
T1562_.29.0510a24: 器以當爲名。如天授名那落迦等。雖彼分段
T1562_.29.0510a25: 總得食名。而成食時。唯香味觸。爾時唯此爲
T1562_.29.0510a26: 根境故。若總分段。皆名食者。聲不相應。亦應
T1562_.29.0510a27: 是食。非聲等物在彼段中。可如香等亦名爲
T1562_.29.0510a28: 食。以不相續。無形段故。非無形段。不相續
T1562_.29.0510a29: 物。能住持身。可成食事。又如何知色處非食。
T1562_.29.0510b01: 身内攝益根大功能。如香味觸。不別見故。爾
T1562_.29.0510b02: 時不生彼境識故。且香與味。爲食極成。不待
T1562_.29.0510b03: 成立。見塗洗等。於身攝益。觸有功能。夫食必
T1562_.29.0510b04: 依味勢熟徳。於身損益。思擇是非。形顯倶非
T1562_.29.0510b05: 味勢熟徳。於身損益。無有功能。生自識時。尚
T1562_.29.0510b06: 不損益自根大種。況入身已。不生自識。能爲
T1562_.29.0510b07: 食事。見日月輪等。能損益眼根。是觸功能。
T1562_.29.0510b08: 非形顯力。豈不苦樂與識倶生。此二能爲損
T1562_.29.0510b09: 益事故。色處於眼亦爲損益。理不應然。眼與
T1562_.29.0510b10: 明等。應成食故。然彼爲境。順苦樂觸。能爲食
T1562_.29.0510b11: 事。色處不然。見安繕那籌等諸色。眼不増損。
T1562_.29.0510b12: 要至眼中。眼方増損。是故段食定非色處。又
T1562_.29.0510b13: 與極成香等段食。有共不共差別相故。又諸
T1562_.29.0510b14: 段食。要進口中。咀嚼令碎。壞其形顯。香味觸
T1562_.29.0510b15: 増。方成食事。非未咀嚼香味觸増。分明可了。
T1562_.29.0510b16: 如已咀嚼。故唯香味觸。是眞實食體。唯爲此
T1562_.29.0510b17: 三設功勞故。若爾何故。於契經中。稱讃段食。
T1562_.29.0510b18: 具色香味。爲令欣樂。兼讃助縁。如亦讃言。恭
T1562_.29.0510b19: 敬施與。豈即恭敬。亦名段食。然成段食。具正
T1562_.29.0510b20: 助縁。如有讃華林具華果影水。豈影與水亦
T1562_.29.0510b21: 即是林。或此經中。讃所捨受。不言食體。是色
T1562_.29.0510b22: 香味。又先已説。先説者何。謂以當爲名。爾時
T1562_.29.0510b23: 實非食。讃假名食具色香味。非辯眞食。有何
T1562_.29.0510b24: 相違。又歎食徳。非辯食體醫論所言。有可愛
T1562_.29.0510b25: 飮食。具色香味觸。亦得非體。又擧色相。表
T1562_.29.0510b26: 香味觸。亦妙可欣。故作是説。經何不讃食具
T1562_.29.0510b27: 邪。讃具色等已説觸故。非有惡觸具妙色
T1562_.29.0510b28: 等。故有妙觸。不説自成。又唯觸處。是眞
T1562_.29.0510b29: 體。讃此食體有色香味。故經説食體無缺減。
T1562_.29.0510c01: 然上座言。所飮噉聚。皆是食體。無別説故諸
T1562_.29.0510c02: 所飮噉。聚消變時。一切皆能増血肉等。任持
T1562_.29.0510c03: 相續。令不斷壞。是故一切。皆名爲食。彼言非
T1562_.29.0510c04: 理。所以者何。雖無別説。應別取故。如契經
T1562_.29.0510c05: 説。業爲生因豈此生因。通無漏業。豈餘非
T1562_.29.0510c06: 業。並非生因。又如經言。非黒非白。無異熟
T1562_.29.0510c07: 業。能盡諸業。豈如是相業。皆能盡諸業。豈
T1562_.29.0510c08: 一切業皆是所盡。又如經言。識生住起。應
T1562_.29.0510c09: 知即是苦生病住老死起義。非無漏識可説
T1562_.29.0510c10: 此言。如是等經。其例非一。雖無別説。而應別
T1562_.29.0510c11: 取聚中。若有食相食用。唯應取彼爲食非餘
T1562_.29.0510c12: 故。此因不能證色亦是食。又彼所説。諸所飮
T1562_.29.0510c13: 噉聚消變時。一切皆能増血肉等。任持相續。
T1562_.29.0510c14: 令不斷壞。定知如是。應設誠言。既不説因。寧
T1562_.29.0510c15: 知形顯。於消變位。如香味觸。増血肉等。能任
T1562_.29.0510c16: 持身。是故食體。唯香味觸。非色不能益自根
T1562_.29.0510c17: 解脱故。夫名食者。必先資益自根大種。後乃
T1562_.29.0510c18: 及餘。飮噉色時。於自根大。尚不爲益。況能及
T1562_.29.0510c19: 餘。由彼諸根境各別故。有時見色。生喜樂者。
T1562_.29.0510c20: 縁色觸生。是食非色。如斯理趣。前已具辯。又
T1562_.29.0510c21: 不還者。及阿羅漢。解脱食貪。雖見妙食。而不
T1562_.29.0510c22: 生喜。無所益故。已説段食界繋及體。觸思識
T1562_.29.0510c23: 三。次當顯示。觸謂根境識三和所生心所。縁
T1562_.29.0510c24: 起中。已廣思擇。思謂意業。識謂了境。此三唯
T1562_.29.0510c25: 有漏。通三界皆有。如是四食。體總有十六事。
T1562_.29.0510c26: 唯後三食。説有漏言。顯香等三。不濫無漏。何
T1562_.29.0510c27: 縁無漏觸等非食。食謂能牽能資諸有。可厭
T1562_.29.0510c28: 可斷。愛生長處。無漏雖資他所牽有。而自無
T1562_.29.0510c29: 有牽有功能。非可厭斷愛生長處。故不建立。
T1562_.29.0511a01: 在四食中。即由此因。望他界地。雖有漏法。亦
T1562_.29.0511a02: 非食體。他界地法。雖亦爲因。能資現有。而不
T1562_.29.0511a03: 能作牽後有因。故不名食。諸無漏法。現在前
T1562_.29.0511a04: 時。雖能爲因。資根大種。而不能作牽後有因。
T1562_.29.0511a05: 雖暫爲因資根大種。而但爲欲成已勝依。速
T1562_.29.0511a06: 趣涅槃。永滅諸有。自地有漏。現在前時。資現
T1562_.29.0511a07: 令増能招後有。由此已釋。段食爲因。招後有
T1562_.29.0511a08: 義。謂觸等食。牽後有時。亦牽當來。内法香
T1562_.29.0511a09: 等。現内香等。資觸等因。令牽當有。亦能自
T1562_.29.0511a10: 取當來香等。爲等流果。是故段食。與後有因。
T1562_.29.0511a11: 同一果故。亦能牽有。故名爲食。然香味觸。體
T1562_.29.0511a12: 類有三。謂異熟生。等流長養。由外香等。覺發
T1562_.29.0511a13: 身中内香味觸。令成食事。故所説食。其理定
T1562_.29.0511a14: 成。云何應知。觸思識食。倶時而起。事用有
T1562_.29.0511a15: 殊。若謂此三事用無別。三食差別應不得成。
T1562_.29.0511a16: 如一摶中具香味觸。用別難知。故立一段食
T1562_.29.0511a17: 名。觸等用別。不應同彼。共不共知。有差別
T1562_.29.0511a18: 故。如香味觸。世共同知。是一食性。觸等不
T1562_.29.0511a19: 爾。又觸思識。體用微細。故別分三。香等不
T1562_.29.0511a20: 爾。又雖倶起。隨一増故。果現行時。非無差
T1562_.29.0511a21: 別。是故三體差別極成。如契經説。食有四種。
T1562_.29.0511a22: 能令部多有情安住。及能資益諸求生者。言
T1562_.29.0511a23: 部多者。顯已生義。諸趣生已。皆謂已生。復
T1562_.29.0511a24: 説求生。爲何所目。此*目中有。由佛世尊以
T1562_.29.0511a25: 五種名説中有故。何等爲五。一者意成。從意
T1562_.29.0511a26: 生故。是牽引業。所引果義。若爾此應有
T1562_.29.0511a27: 過失。不爾。中有不攬外縁精血等物以成身
T1562_.29.0511a28: 故。二者求生。多喜尋察當生處故。生謂生有。
T1562_.29.0511a29: 中有多求趣生有處。三者食香身資香食。往
T1562_.29.0511b01: 生處故。四者中有。死生二有中間有故。五者
T1562_.29.0511b02: 名起。死有無間。支體無缺。身頓起故。或復對
T1562_.29.0511b03: 向當生決定。暫時起故。如契經説。有壞自體。
T1562_.29.0511b04: 起有壞世間生起謂中有。又經説有補特伽
T1562_.29.0511b05: 羅。已斷起結。未斷生結。何縁説食唯有四
T1562_.29.0511b06: 種。一切有爲。皆有食用。經説涅槃。亦有食
T1562_.29.0511b07: 故。如契經説。涅槃有食。所謂覺支。雖諸有
T1562_.29.0511b08: 爲。皆有食用。而就勝説。謂大仙尊。爲所化
T1562_.29.0511b09: 者。就資有勝。唯説四食。如契經説。二因二
T1562_.29.0511b10: 縁。能生正見。非淨戒等。於正見生。無因縁
T1562_.29.0511b11: 用。四食勝用。其相云何。謂初二食。能益此
T1562_.29.0511b12: 身。所依能依。後之二食。能引當有。能起當
T1562_.29.0511b13: 有。如次資益引起色名二種有身。故立四食
T1562_.29.0511b14: 所依。謂色即有根身。能依謂名。即心心所。
T1562_.29.0511b15: 此中段食。資益所依。以有根身由此住故。此
T1562_.29.0511b16: 中觸食資益能依。以心心所由此活故。如是
T1562_.29.0511b17: 二食。於已生有。資益功能。最爲殊勝。思爲引
T1562_.29.0511b18: 業。識爲種子。引起當有。謂由業故。能引當
T1562_.29.0511b19: 來。名色二有。業既引已。愛潤識種。能令當有
T1562_.29.0511b20: 名色身起。故契經説。業爲生因。愛爲起因。如
T1562_.29.0511b21: 是二食。於未生有。引起功能。最爲殊勝。故唯
T1562_.29.0511b22: 説此四種爲食。此四食中。後二如生母。生未
T1562_.29.0511b23: 生故。前二如養母。養已生故。次第異者。擧現
T1562_.29.0511b24: 見生因果差別。爲顯名色二有無始。故説前
T1562_.29.0511b25: 際不可了知。謂如此生已起名色。爲依引起。
T1562_.29.0511b26: 感餘生業。愛所潤識。能爲種故。令當來世名
T1562_.29.0511b27: 色果起。如是此生所有名色。以次前世名色
T1562_.29.0511b28: 爲依。所引諸業。愛潤識種。爲因故起。即彼前
T1562_.29.0511b29: 生所依名色。復以前世名色爲依。所引諸業。
T1562_.29.0511c01: 愛潤識種。爲因故起。如是展轉。前前爲依。
T1562_.29.0511c02: 是故名色二有無始。或諸衆生。有三種別。一
T1562_.29.0511c03: 偏愛樂。現可愛境。二多希求。當可愛境。三
T1562_.29.0511c04: 於諸境。起處中捨。段食總益此三衆生。觸食
T1562_.29.0511c05: 別益愛現境者。思食別益希當境者。識食別
T1562_.29.0511c06: 益處中捨者。故唯説此四種爲食。有説。受爲
T1562_.29.0511c07: 生死根本。段食是受所受境界。觸食是受所
T1562_.29.0511c08: 領近因。思是遠因。識是所依。故唯説此四種
T1562_.29.0511c09: 爲食。或復段食。能長境貪。長養諸根及大種
T1562_.29.0511c10: 故。如是境貪。能廣於觸和合三事。令生觸故。
T1562_.29.0511c11: 觸能引受。是所領故。受復能作希望思因。爲
T1562_.29.0511c12: 受希望境及生故。希望思力。令愛増廣。由思
T1562_.29.0511c13: 欣樂虚妄樂故。愛能潤識。令續生有。要染汚
T1562_.29.0511c14: 心。能結生故。識能生起名色有芽。名色由
T1562_.29.0511c15: 識而生長故。由斯故説。若於段食。斷遍知時。
T1562_.29.0511c16: 亦斷遍知五妙欲染。若於觸食斷遍知時。亦
T1562_.29.0511c17: 斷遍知樂等三受。若於思食斷遍知時。亦斷
T1562_.29.0511c18: 遍知欲等三愛。若於識食斷遍知時。亦斷遍
T1562_.29.0511c19: 知名色二有。有説。觀此能治四倒。故説四食。
T1562_.29.0511c20: 由不觀察段等四種。如次能起淨樂常我四
T1562_.29.0511c21: 種顛倒。經説四食。能令部多有情安住及能
T1562_.29.0511c22: 資益。諸求生者。此示四食能資居止三有衆
T1562_.29.0511c23: 生。謂居生有本有中有。如其次第。除居死有。
T1562_.29.0511c24: 居死有中。食無能故。言部多者。謂居生有。食
T1562_.29.0511c25: 持生有。故説令安。意顯生有。唯一念故。要由
T1562_.29.0511c26: 食持。方能牽後。言有情者。謂居本有。居本有
T1562_.29.0511c27: 中。可共言説。異非情故。名爲有情。食持本有
T1562_.29.0511c28: 故説令住。住謂當位相續不斷。言求生者。謂
T1562_.29.0511c29: 居中有。居中有中。求生有故。食持中有。
T1562_.29.0512a01: 趣當生。不可迴轉。故名資益。或復衆生略有
T1562_.29.0512a02: 三種。一具煩惱。二離煩惱。三餘煩惱。具煩惱
T1562_.29.0512a03: 者。名爲部多。於五趣中。數數生故。食能持彼。
T1562_.29.0512a04: 故説令安。正觀既闕。無求出心。於生死中。情
T1562_.29.0512a05: 安止故。如闕眼者。無行動心。隨其所居。而安
T1562_.29.0512a06: 止故。離煩惱者。名爲有情。唯世俗説有情數
T1562_.29.0512a07: 故。食能持彼。故説令住。如衆縁力持故壞車。
T1562_.29.0512a08: 暫往餘方。故名爲住。餘煩惱者。名爲求生。
T1562_.29.0512a09: 容有希求。當來合故。和合生有。其義無別。
T1562_.29.0512a10: 餘煩惱者。容有希求。乃至行盡生有身故。食
T1562_.29.0512a11: 能持彼。故言資益。謂資益彼。至行盡位。或有
T1562_.29.0512a12: 情類。略有二種。所謂已生將生差別。諸已生
T1562_.29.0512a13: 者。名部多有情。諸將生者。唯説爲求生。諸已
T1562_.29.0512a14: 生者。復有二種。一者受用先行業果。名爲部
T1562_.29.0512a15: 多。二者受用現士用果。名爲有情。由先世食。
T1562_.29.0512a16: 令現身中色力樂辯。壽得安立。由現世食。
T1562_.29.0512a17: 唯令現身。相續無斷。故説名住。或令安者。唯
T1562_.29.0512a18: 令不壞。言令住者。令成士用。持將生者。令
T1562_.29.0512a19: 趣正生。故言資益。諸求生者。有説。部多求
T1562_.29.0512a20: 生各別。爲簡別故。説有情言。以説非情亦有
T1562_.29.0512a21: 食故如契經説。我説大海。及大河等。悉皆有
T1562_.29.0512a22: 食。爲簡彼故。顯此所明是有情食。非大海等。
T1562_.29.0512a23: 若爾此言。應成無用。説段食等。簡義已成。
T1562_.29.0512a24: 非段等食資海等故。唯有情類。有段等食。
T1562_.29.0512a25: 有情言。無簡別用。乍可爲簡別。説部多
T1562_.29.0512a26: 言。以部多言中兼顯實義。爲欲遮遣。非實有
T1562_.29.0512a27: 情。執爲有情。故作是説。謂諸外道。無明所
T1562_.29.0512a28: 盲。執諸叢林皆有思慮。有見等故。亦名有情。
T1562_.29.0512a29: 此亦必應資段食等。爲簡彼故。須説實言。如
T1562_.29.0512b01: 是實言。顯極成義。共許有思慮。謂極成有情。
T1562_.29.0512b02: 此極成有情。方資段等食。非不共許。思慮有
T1562_.29.0512b03: 情。何故世尊。不唯略説食有四種。令有情安。
T1562_.29.0512b04: 部多求生二言何用。豈不已説。爲顯已生中
T1562_.29.0512b05: 有等異。故作是説。但説由食令有情安。於義
T1562_.29.0512b06: 已周。何勞復説。已生中有差別等義。餘契經
T1562_.29.0512b07: 中。已作是説。有情無不由食而存。此中爲遮
T1562_.29.0512b08: 謗中有論。及爲顯示生有近因。故説部多求
T1562_.29.0512b09: 生差別。或復勿有謂阿羅漢有學異生。食無
T1562_.29.0512b10: 差別。故説三句。顯食有殊。謂諸異生。受諸飮
T1562_.29.0512b11: 食。多由煩惱。諸阿羅漢。受諸飮食。但爲支
T1562_.29.0512b12: 身。諸有學者。受諸飮食。雖多生厭。而有煩
T1562_.29.0512b13: 惱。爲顯諸食。雖並支身有唯應受用。有亦須
T1562_.29.0512b14: 斷者。故須具顯如是三句。言於段食斷遍知
T1562_.29.0512b15: 者。前雖説斷未了。是何後説遍知。顯是此斷。
T1562_.29.0512b16: 伏縁彼。煩惱名斷。永拔其根。故名遍知。
T1562_.29.0512b17: 若爾不應作如是説。若於段食。斷遍知時。亦
T1562_.29.0512b18: 斷遍知五妙欲染。五妙欲染得永斷時。段食
T1562_.29.0512b19: 由斯可名爲斷。雖有此理。而佛爲彰倶時斷
T1562_.29.0512b20: 故。作如是説。以於段食縁縛斷時。五妙欲貪。
T1562_.29.0512b21: 其體名斷。雖有此理。而不應説段食斷時五
T1562_.29.0512b22: 欲貪斷。色聲二種。非段食故。此責不然。色聲
T1562_.29.0512b23: 二種。與段食體同對治故。諸修觀者。厭段食
T1562_.29.0512b24: 故。遍捨欲界。故作是説。或此中説。五妙欲
T1562_.29.0512b25: 染。非唯色等五境界貪。若爾是何非賢聖事。
T1562_.29.0512b26: 説名爲欲。不離此界。諸所起貪。説名欲染。色
T1562_.29.0512b27: 等五境。能順増貪。名五妙欲。此五妙欲所屬
T1562_.29.0512b28: 之界。亦得此名。此界中貪。依此縁此五妙欲
T1562_.29.0512b29: 界。故名五妙欲染。此意説言。若段食斷。欲界
T1562_.29.0512c01: 諸貪皆悉得斷。以此與彼同對治故。非貪斷
T1562_.29.0512c02: 時段食必斷。段食斷時諸貪必斷。是故契經。
T1562_.29.0512c03: 作如是説。有釋爲顯段食斷言。唯據斷除修
T1562_.29.0512c04: 所斷染。故説斷五妙欲染言。如是釋言。無
T1562_.29.0512c05: 深理趣。此中唯説聖道離染。已顯唯斷修所
T1562_.29.0512c06: 斷故。必無聖道於一時中。雙斷見修二所斷
T1562_.29.0512c07: 義。謂聖道斷見所斷時縁段食貪。決定未斷。
T1562_.29.0512c08: 於後正斷段食貪時。見所斷貪。必先已斷。故
T1562_.29.0512c09: 雖不説斷五妙欲染言。而亦知唯據斷修所
T1562_.29.0512c10: 斷染。又此簡別。復何所成。縱謂所言段食斷
T1562_.29.0512c11: 者。亦顯已斷見所斷貪。若如是知。有何過失。
T1562_.29.0512c12: 如説。觸等斷遍知時。亦斷遍知樂等餘法。是
T1562_.29.0512c13: 故前釋。於理無違。豈不隨斷觸等一時受愛
T1562_.29.0512c14: 名色悉皆得斷。何縁如次各別説耶。以有衆
T1562_.29.0512c15: 生受愛後有。隨於一種深覺過患。爲欲令彼
T1562_.29.0512c16: 速得斷除。如次爲説觸等因異。又爲成觸等
T1562_.29.0512c17: 雖同時生。而由果不同故三體別。又爲顯食
T1562_.29.0512c18: 名稱於義。謂所能引故名爲食。食誰所引。謂
T1562_.29.0512c19: 愛所引。經説四食。愛爲縁故。食能引誰受愛
T1562_.29.0512c20: 名色。爲顯此義。故作是言。即顯因無果定非
T1562_.29.0512c21: 有。觸復如何。説名爲食。以觸能有攝益用故。
T1562_.29.0512c22: 受是攝益。體非能攝益。觸能攝益。亦是攝益
T1562_.29.0512c23: 體。攝益因故。受所領故。非一切思皆是思食。
T1562_.29.0512c24: 要屬希望。順愛現行。意識相應。乃名爲食。故
T1562_.29.0512c25: 飢饉世。愚癡小兒。望懸砂嚢。而得存濟。又世
T1562_.29.0512c26: 現見。由有希望。力便増長。希望若絶。力便衰
T1562_.29.0512c27: 微。所爲退敗。然契經説。意思食者。顯此唯
T1562_.29.0512c28: 與意識相應。或爲遮思是我徳用。經説識食。
T1562_.29.0512c29: 爲第四者。此唯約有段食處説。識能爲食。其
T1562_.29.0513a01: 相云何。了可愛境。能住持身故。若爾云何
T1562_.29.0513a02: 先作是説。識食能益處中捨者。由彼亦有可
T1562_.29.0513a03: 愛涅槃。聖道等境。有漏了別。能任持身。故無
T1562_.29.0513a04: 有過。契經説有四種食食。第二食言。復有何
T1562_.29.0513a05: 用。爲遮食外有能食者。顯離諸食無食者故。
T1562_.29.0513a06: 由此佛告頗勒具那。我終不説有能食者。佛
T1562_.29.0513a07: 説四食名愛因縁。云何名爲愛因縁義。所希
T1562_.29.0513a08: 愛事。爲食體故。何縁於食。生於希愛。因此發
T1562_.29.0513a09: 生諸樂受故。縁樂受故。諸愛得生。諸愛已生。
T1562_.29.0513a10: 執爲資具。由食是愛。隣近生因。若愛已生。復
T1562_.29.0513a11: 爲資具。是故説食。名愛因縁。豈不食縁亦生
T1562_.29.0513a12: 於苦。不應但説名愛因縁。如契經言。諸所有
T1562_.29.0513a13: 苦。一切無不因食而生。理實應然。而愚夫類。
T1562_.29.0513a14: 顛倒所覆。於苦生因。執爲樂因。縁生希愛。或
T1562_.29.0513a15: 苦所逼。希離愛生。此愛爲因。追求飮食。故佛
T1562_.29.0513a16: 説食。名愛因縁。或復果生能成食事。有漏果
T1562_.29.0513a17: 苦。説愛爲集。是故説食。名愛因縁。若爾無
T1562_.29.0513a18: 學。應無有食。以無學者愛無有故。或有食者。
T1562_.29.0513a19: 皆應有愛。此責不然。已簡別故。謂已簡別部
T1562_.29.0513a20: 多求生。是有愛者。四食於彼。如其次第。安及
T1562_.29.0513a21: 資益。據彼説食。名愛因縁。故無無學者無食
T1562_.29.0513a22: 有愛失。或無學食。先愛力引。名愛因縁。亦無
T1562_.29.0513a23: 有失。謂先愛力。所引發故。今雖離愛。仍求飮
T1562_.29.0513a24: 食。故有伽他言。非無食有命。又如經説。無明
T1562_.29.0513a25: 所覆。愛所繋縛。愚夫智者。同得此身。然無阿
T1562_.29.0513a26: 羅漢有無明愛。失此亦應爾。雖知據此名愛
T1562_.29.0513a27: 因縁。然説此言。復有何用。爲顯諸食能牽後
T1562_.29.0513a28: 有。諸有愛者。段食亦能爲愛因縁。牽後有故。
T1562_.29.0513a29: 以世尊説。四食皆爲病癰箭根。老死縁故。此
T1562_.29.0513b01: 食復爲先愛引生。先愛復從先食引起。如是
T1562_.29.0513b02: 展轉。無始時來。令生死輪旋環不絶。爲生厭
T1562_.29.0513b03: 捨。故説此言。又諸苦生。皆因於食。但由諸食
T1562_.29.0513b04: 爲愛因縁。爲捨食縁令苦不起。如欲止病應
T1562_.29.0513b05: 避病縁。故説此言。深成有用。廣辯食已。今應
T1562_.29.0513b06: 思擇。於前所説中等四有。生死二有。唯一
T1562_.29.0513b07: 刹那。於此時中。何識現起。此識復與何受相
T1562_.29.0513b08: 應。定心無心。得死生不。住何性識。得入涅
T1562_.29.0513b09: 槃。於命終時。識何處滅。斷末摩者。其體是
T1562_.29.0513b10: 何。頌曰
T1562_.29.0513b11:     斷善根與續 離染退死生
T1562_.29.0513b12:     許唯意識中 死生唯捨受
T1562_.29.0513b13:     非定無心二 二無記涅槃
T1562_.29.0513b14:     漸死足臍心 最後意識滅
T1562_.29.0513b15:     下人天不生 斷末摩水等
T1562_.29.0513b16: 論曰。斷善續善。離界地染。從離染退。命終受
T1562_.29.0513b17: 生。此六位中。唯許意識。皆是意識不共法故。
T1562_.29.0513b18: 五識於此。無有功能。豈不最初結中有位亦
T1562_.29.0513b19: 唯意識。所説生言。已兼攝彼。非離所説。非此
T1562_.29.0513b20: 生言能攝結中有。以結中有即中有攝故。已
T1562_.29.0513b21: 遮中有。生所攝故。契經説有補特伽羅。已斷
T1562_.29.0513b22: 生結。未斷起結。廣説四句。本論亦顯中有非
T1562_.29.0513b23: 生。欲界命終。還生欲界。欲有續者。謂欲界
T1562_.29.0513b24: 沒。還受欲界中有生有。如是等文。極相違害。
T1562_.29.0513b25: 無相違失。諸經論文。唯據生有。説生言故。中
T1562_.29.0513b26: 有初念。雖亦名生。而非生有。何相違害。本論
T1562_.29.0513b27: 亦有以生聲説結中有位。有欲界繋見修所
T1562_.29.0513b28: 斷。二部諸結。一時獲者。謂上界沒。欲界生
T1562_.29.0513b29: 時。此等生言。説中有始。以色無色死有無
T1562_.29.0513c01: 間。頓獲欲界。二部諸結。豈不住彼死有刹那。
T1562_.29.0513c02: 即獲此結且證中有始亦名生。義得成立。然
T1562_.29.0513c03: 彼死有。當獲非正。故頌生言。兼攝中有。意識
T1562_.29.0513c04: 雖具三受相應。而死生時。唯有捨受。正死名
T1562_.29.0513c05: 死。正生名生。如正笑時説名爲笑。不苦樂受。
T1562_.29.0513c06: 性不明利。順死生時。苦樂二受。性極明利。不
T1562_.29.0513c07: 順死生。非明利識有死生義。以死生時必
T1562_.29.0513c08: 劣故。由此故説。下三靜慮。唯近分心。有死生
T1562_.29.0513c09: 理。以根本地無捨受故。雖説在意識得有死
T1562_.29.0513c10: 生。而非在定心有死生理。非界地別有死生
T1562_.29.0513c11: 故。設界地同極明利故。由勝加行所引發故。
T1562_.29.0513c12: 又在定心能攝益故。必由損害方有命終。諸
T1562_.29.0513c13: 在定心。非染汚故。必由染汚。方得受生。異地
T1562_.29.0513c14: 染心。亦攝益故。加行起故。無命終理。異地染
T1562_.29.0513c15: 心。必勝地攝。何容樂往劣地受生。故彼亦無
T1562_.29.0513c16: 能受生理。一切異地。淨無記心。加行起故。無
T1562_.29.0513c17: 命終理。非染汚故。無受生理。又非無心有命
T1562_.29.0513c18: 終義。理相違故。死有二種。或他所害。或任運
T1562_.29.0513c19: 終。無心位中。他不能害。有殊勝法。任持身
T1562_.29.0513c20: 故。處無心位。不任運終。入心定能引出心故。
T1562_.29.0513c21: 謂入心作等無間縁。取依此身心等果法。必
T1562_.29.0513c22: 無有別法能礙令不生。若所依身。將欲變壞。
T1562_.29.0513c23: 必定還起屬此身心。方得命終。更無餘理。又
T1562_.29.0513c24: 有契經。證無心不命終。故契經説。無想有情。
T1562_.29.0513c25: 由想起已。從彼處沒。非無心位可得受生。必
T1562_.29.0513c26: 由勝心現所引故。住昧劣位。而受生故。離起
T1562_.29.0513c27: 煩惱。無受生故。亦有契經。證無心不受生。故
T1562_.29.0513c28: 契經言。識若不入母胎中者。名色得成羯剌
T1562_.29.0513c29: 藍不。乃至廣説。雖死有心實通三性。而阿羅
T1562_.29.0514a01: 漢。必無染心。雖有善心及二無記。而強盛故。
T1562_.29.0514a02: 不入涅槃。入涅槃心。唯二無記。謂威儀路。或
T1562_.29.0514a03: 異熟生。若説欲界。有捨異熟。入涅槃心。通二
T1562_.29.0514a04: 無記。若説欲界。無捨異熟。入涅槃心。但威儀
T1562_.29.0514a05: 路。必無離受。而獨有心。辯業品中。當廣思
T1562_.29.0514a06: 擇。劣善何故不入涅槃。以彼善心有異熟故。
T1562_.29.0514a07: 諸阿羅漢。厭背未來諸異熟果。入涅槃故。若
T1562_.29.0514a08: 爾住異熟。應不入涅槃。不爾。已簡言厭背未
T1562_.29.0514a09: 來故。何不厭背現在異熟。知依現異熟永斷
T1562_.29.0514a10: 諸有故。依現異熟。證無學果。知彼有恩。不
T1562_.29.0514a11: 説厭患。諸阿羅漢。深厭當生。故命終時。避
T1562_.29.0514a12: 彼因善。唯二無記。勢力劣故。順於昧劣相續
T1562_.29.0514a13: 斷心。故入涅槃。唯二無記。眼等諸識。依止
T1562_.29.0514a14: 色根。尚無方所。況復意識。然約身根滅處説
T1562_.29.0514a15: 者。若頓死者。意識身根。欻然總滅。非有別
T1562_.29.0514a16: 處。若漸死者。往下人天。於足齊心。如次識
T1562_.29.0514a17: 滅。謂墮惡趣。説名往下。彼識最後兩足處滅。
T1562_.29.0514a18: 若往人趣。識滅於*齊。若往天中。識滅心處。
T1562_.29.0514a19: 諸阿羅漢。説名不生。彼最後心。亦心處滅。有
T1562_.29.0514a20: 餘師説。彼滅在頂正命終時。於足等處。身根
T1562_.29.0514a21: 滅故。意識隨滅。臨命終時。身根漸滅。至足
T1562_.29.0514a22: 等處。欻爾都滅。如以少水置炎石上。漸減
T1562_.29.0514a23: 漸消。一處都盡。必無同分相續爲因。能無間
T1562_.29.0514a24: 生所趣後有。唯漸命終者。臨命終時。有爲斷
T1562_.29.0514a25: 末摩。苦受所逼。無有別物。名爲末摩。然於身
T1562_.29.0514a26: 中。有異支節。觸便致死。是謂末摩。謂於身
T1562_.29.0514a27: 中。有別處所。風熱痰盛。所逼切時。極苦受
T1562_.29.0514a28: 生。即便致死。得末摩稱。如有頌曰
T1562_.29.0514a29:     身中有別處 觸便令命終
T1562_.29.0514b01:     如青蓮花鬚 微塵等所觸
T1562_.29.0514b02: 若水火風。不平縁合。互相乖反。或總或別。
T1562_.29.0514b03: 勢用増盛。傷害末摩。如以利刀分解*支節。
T1562_.29.0514b04: 因斯引發極苦受生。從此須臾。定當捨命。由
T1562_.29.0514b05: 茲理故。名斷末摩。非如斬薪説名爲斷。如斷
T1562_.29.0514b06: 無覺。故得斷名。好發語言。譏刺於彼。隨實不
T1562_.29.0514b07: 實。傷切人心。由此當招斷末摩苦。何縁不説
T1562_.29.0514b08: 地斷末摩。以無第四内災患故。内三災患。
T1562_.29.0514b09: 謂風熱痰。水火風増。隨所應起。有説。此似
T1562_.29.0514b10: 外器三災。此斷末摩。天中非有。然諸天子。將
T1562_.29.0514b11: 命終時。先有五種小衰相現。一者衣服嚴具。
T1562_.29.0514b12: 絶可意聲。二者自身光明。欻然昧劣三者於
T1562_.29.0514b13: 沐浴位。水滴著身。四者本性囂馳。今滯一境。
T1562_.29.0514b14: 五者眼本凝。寂今數瞬動。此五相現。非定
T1562_.29.0514b15: 命終。遇勝善縁。猶可轉故。復有五種大衰相
T1562_.29.0514b16: 現。一者衣染埃塵。二者花鬘萎悴。三者兩腋
T1562_.29.0514b17: 汗出。四者臭氣入身。五者不樂本座。此五相
T1562_.29.0514b18: 現。決定命終。設遇強縁。亦不轉故。非此五相
T1562_.29.0514b19: 諸天皆有。亦非此五一一皆具。總集而説。故
T1562_.29.0514b20: 言有五。如何得知非一切有。由教理故。教謂
T1562_.29.0514b21: 經言。三十三天。有時集坐善法堂上。共受法
T1562_.29.0514b22: 樂。中有天子。福壽倶終。即天衆中。不起于
T1562_.29.0514b23: 坐。俄然殞沒。都不覺知。經説諸天五衰相現。
T1562_.29.0514b24: 經五晝夜。然後命終。寧不覺知。不起于坐。
T1562_.29.0514b25: 理謂衰相。皆是不善圓滿業果。非一切天皆
T1562_.29.0514b26: 同集此不善業故。世尊於此有情世間生住
T1562_.29.0514b27: 沒中。建立三聚。何謂三聚。頌曰
T1562_.29.0514b28:     正邪不定聚 聖造無間餘
T1562_.29.0514b29: 論曰。一正性定聚。二邪性定聚。三不定性聚。
T1562_.29.0514c01: 何名正性。謂世尊言。貪無餘斷。瞋無餘斷。癡
T1562_.29.0514c02: 無餘斷。一切煩惱。皆無餘斷。是名正性。何故
T1562_.29.0514c03: 唯斷。説名正性。謂此永盡邪僞法故。又體是
T1562_.29.0514c04: 善常智者定愛故。世尊亦説聖道名正性。經
T1562_.29.0514c05: 説趣入正性離生故。何名邪性。謂有三種。一
T1562_.29.0514c06: 趣邪性。二業邪性。三見邪性。即是惡趣。五無
T1562_.29.0514c07: 間業。五不正見。如次爲體於二定者。學無學
T1562_.29.0514c08: 法。五無間業。如其次第。定趣離繋地獄果故。
T1562_.29.0514c09: 成就此者。得此聚名。即名爲聖。造無間者。正
T1562_.29.0514c10: 脱已脱煩惱縛故。説名爲聖。聖是自在離
T1562_.29.0514c11: 繋縛義。或遠衆惡。故名爲聖。獲得畢竟離繋
T1562_.29.0514c12: 得故。或善所趣。故名爲聖。中無間隔。故名無
T1562_.29.0514c13: 間。好爲此因。故名爲造。正邪定餘。名不定
T1562_.29.0514c14: 性。彼待二縁。可成二故。非定屬一。得不定
T1562_.29.0514c15:
T1562_.29.0514c16: *説一切有部順正理論卷*第三十
T1562_.29.0514c17:
T1562_.29.0514c18:
T1562_.29.0514c19: 阿毘達磨順正理論卷第三十一
T1562_.29.0514c20:   尊者衆賢造
T1562_.29.0514c21:  *三藏法師玄奘奉  詔譯 
T1562_.29.0514c22:   辯縁起品第三之十一
T1562_.29.0514c23: 如是已辯有情世間。器世間今當辯。頌曰
T1562_.29.0514c24:     安立器世間 風輪最居下
T1562_.29.0514c25:     其量廣無數 厚十六洛叉
T1562_.29.0514c26:     次上水輪深 十一億二萬
T1562_.29.0514c27:     下八洛叉水 餘凝結成金
T1562_.29.0514c28:     此水金輪廣 徑十二洛叉
T1562_.29.0514c29:     三千四百半 周圍此三倍
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [Prev+100] [Prev] 508 509 510 511 512 513 514 515 516 517 518 519 520 521 522 523 [Next] [Next+100] [Last] [行番号:/]   [返り点:/] [CITE]