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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_.29.0567a01:     捨中由受勢 作事壽根斷
T1562_.29.0567a02: 論曰。處中無表捨由六縁。一由受心斷壞故
T1562_.29.0567a03: 捨。謂先誓受恒於某時敬禮制多。及讃頌等
T1562_.29.0567a04: 今作是念。後更不爲彼阿世耶。從茲便息由
T1562_.29.0567a05: 彼棄捨本意樂故。或復別作勢用増強與先
T1562_.29.0567a06: 現行相違。事業本意樂息無表便斷。二由勢
T1562_.29.0567a07: 力斷壞故捨。謂由淨信煩惱勢力所引無表。
T1562_.29.0567a08: 彼二限勢若斷壞時無表便捨。如所放箭及
T1562_.29.0567a09: 陶家輪。故軌範師作如是説。由等起力所引
T1562_.29.0567a10: 發故。雖捨加行及阿世耶無表。或容盡壽隨
T1562_.29.0567a11: 轉。乃至發起極猛利纒捶撃禽獸應知亦爾。
T1562_.29.0567a12: 或先立限齊爾所時今限勢過無表便斷。三
T1562_.29.0567a13: 由作業斷壞故捨。謂雖不捨根本受心。然更
T1562_.29.0567a14: 不爲所受作業。唯除忘念而不作者以此無
T1562_.29.0567a15: 表期加行生。絶加行時無表便捨。四由事物
T1562_.29.0567a16: 斷壞故捨。謂所捨施制多園林。及所施爲罝
T1562_.29.0567a17: 網等事。本由彼事引無表生。彼事壞時無表
T1562_.29.0567a18: 便捨。五由壽命斷壞故捨。謂所依止有轉易
T1562_.29.0567a19: 故。六由依根斷壞故捨。謂起加行斷善惡時。
T1562_.29.0567a20: 各捨彼根所引無表。非至斷善得靜慮時方
T1562_.29.0567a21: 捨。處中善惡無表以羸劣故起加行時便捨。
T1562_.29.0567a22: 處中善惡無表如何。經主於此義中説第六
T1562_.29.0567a23: 縁名爲斷善。若作是説斷善加行亦名斷善
T1562_.29.0567a24: 爲第六縁。是則應言靜慮加行亦名靜慮。便
T1562_.29.0567a25: 成七縁靜慮加行中捨惡無表故。應言根者
T1562_.29.0567a26: 通善惡根。所説斷言是斷加行由依根斷爲
T1562_.29.0567a27: 第六縁。此釋頌文於理無失。欲非色善及
T1562_.29.0567a28: 餘一切非色染法捨復云何。頌曰
T1562_.29.0567a29:     捨欲非色善 由根斷上生
T1562_.29.0567b01:     由對治道生 捨諸非色染
T1562_.29.0567b02: 論曰。欲界一切非色善法捨由二縁。一斷善
T1562_.29.0567b03: 根。二生上界。應言少分亦離染捨。如憂根等
T1562_.29.0567b04: 非色善法。三界一切非色染法捨由一縁。謂
T1562_.29.0567b05: 起治道若此品類能斷道生。捨此品中惑及
T1562_.29.0567b06: 助伴。何有情有善惡律儀。頌曰
T1562_.29.0567b07:     惡戒人除北 二黄門二形
T1562_.29.0567b08:     律儀亦在天 唯人具三種
T1562_.29.0567b09:     生欲天色界 有靜慮律儀
T1562_.29.0567b10:     無漏并無色 除中定無想
T1562_.29.0567b11: 論曰。唯於人趣有不律儀。然除北洲唯三方
T1562_.29.0567b12: 有。於三方内復除扇搋及半擇迦具二形者。
T1562_.29.0567b13: 律儀亦爾。謂於人中除前所除并天亦有故。
T1562_.29.0567b14: 於二趣容有律儀。復以何縁知扇搋等所有
T1562_.29.0567b15: 相續非律儀。依由經律中有誠證故。謂契經
T1562_.29.0567b16: 説佛告大名。諸有在家白衣男子男根成就
T1562_.29.0567b17: 乃至廣説。毘奈耶中亦作是説。汝應除棄此
T1562_.29.0567b18: 色類人。故知律儀非彼類有。復由何理彼無
T1562_.29.0567b19: 律儀。由二所依所起煩惱於一相續倶増上
T1562_.29.0567b20: 故。於正思擇無堪能故。彼起貪欲相續行時
T1562_.29.0567b21: 不能伏除故非戒器。又有猛利慚愧現前。此
T1562_.29.0567b22: 類方能爲戒依止。彼類無故非律儀依。若爾
T1562_.29.0567b23: 何縁彼無惡戒。於彼相續惡阿世耶性羸劣
T1562_.29.0567b24: 故不堅住故。謂扇搋等婬愛多行。無暫伏除
T1562_.29.0567b25: 對治道故。非諸數起猛利愛人能於有情。起
T1562_.29.0567b26: 極猛利勃惡意樂令現在前。設暫能生亦不
T1562_.29.0567b27: 堅住。身無能故心亦無能故彼類身亦無惡
T1562_.29.0567b28: 戒。即由此理善阿世耶。於彼身中劣不堅住。
T1562_.29.0567b29: 要有強盛堅住惡心方有惡戒。及有強盛堅
T1562_.29.0567c01: 住善心方有善戒。彼倶闕故二戒倶無。然二
T1562_.29.0567c02: 形生捨善惡戒二依。貪欲極増上故。非成扇
T1562_.29.0567c03: 搋等捨善惡律儀。起二依貪非極重故。由如
T1562_.29.0567c04: 是理已釋北洲。二阿世耶非猛利故。又不順
T1562_.29.0567c05: 起三摩地故。彼身無有善惡律儀。惡趣無能
T1562_.29.0567c06: 覺耶正理。又非猛利慚愧所依。要此相應
T1562_.29.0567c07: 及損壞者。方可得有善惡律儀。故惡趣中無
T1562_.29.0567c08: 善惡戒。又扇搋等如醎鹵田。故不能生善戒
T1562_.29.0567c09: 惡戒。世間現見諸醎鹵田。不能滋生嘉苗穢
T1562_.29.0567c10: 草。若爾何故契經中言。有卵生龍半月八日
T1562_.29.0567c11: 毎從宮出來至人間。求受八支近住齋戒此
T1562_.29.0567c12: 得妙行非得律儀。是故律儀唯人天有。然
T1562_.29.0567c13: 唯人具三種律儀。謂別解脱靜慮無漏。若生
T1562_.29.0567c14: 欲天及生色界皆容得有靜慮律儀。然無想
T1562_.29.0567c15: 天但容成就。生無色界彼倶非有無漏律儀
T1562_.29.0567c16: 亦在無色。謂若生在欲界天中及生色界中。
T1562_.29.0567c17: 除中定無想皆容得有無漏律儀。生無色中
T1562_.29.0567c18: 唯得成就。以無色故必不現起。無漏上生得
T1562_.29.0567c19: 成下故
T1562_.29.0567c20: ＊説一切有部順正理論＊卷第三十九
T1562_.29.0567c21:
T1562_.29.0567c22:
T1562_.29.0567c23:
T1562_.29.0567c24: 阿毘達磨順正理論卷第四十
T1562_.29.0567c25:   尊者衆賢造
T1562_.29.0567c26: 　＊三藏法師玄奘奉　　詔譯　
T1562_.29.0567c27:   辨業品第四之八
T1562_.29.0567c28: 因辨諸業性相不同。當釋經中所摽諸業。且
T1562_.29.0567c29: 經中説業有三種。善惡無記其相云何。頌曰
T1562_.29.0568a01:     安不安非業 名善惡無記
T1562_.29.0568a02: 論曰。諸安隱業説名爲善。能得可愛異熟涅
T1562_.29.0568a03: 槃。暫永二時濟衆苦故。不安隱業名爲不善。
T1562_.29.0568a04: 由此能招非愛異熟。極能遮止趣涅槃故。非
T1562_.29.0568a05: 前二業立無記名。不可記爲善不善故。是非
T1562_.29.0568a06: 安隱不安隱義。又經中説業有三種。福非福
T1562_.29.0568a07: 等其相云何。頌曰
T1562_.29.0568a08:     福非福不動 欲善業名福
T1562_.29.0568a09:     不善名非福 上界善不動
T1562_.29.0568a10:     約自地處所 業果無動故
T1562_.29.0568a11: 論曰。欲界善業説名爲福。非福相違招愛果
T1562_.29.0568a12: 故。諸不善業説名非福招非愛果違福業故。
T1562_.29.0568a13: 上二界善説名不動。豈不世尊説下三定皆
T1562_.29.0568a14: 名有動。聖説此中有尋伺喜樂受動故。由下
T1562_.29.0568a15: 三定有尋伺等災患未息故立動名不動。經
T1562_.29.0568a16: 中據能感得不動異熟説名不動。如何有動
T1562_.29.0568a17: 定招無動異熟。雖此定中有災患動而業對
T1562_.29.0568a18: 果非如欲界有動轉故立不動名。謂欲界中
T1562_.29.0568a19: 餘趣處滿業。由別縁力可異趣處受。以或有
T1562_.29.0568a20: 業能感外内財位形量色力樂等。於天等中
T1562_.29.0568a21: 此業應熟。由別縁力所引轉故。於人等中此
T1562_.29.0568a22: 業便熟。色無色界餘地處業。無容轉令異地
T1562_.29.0568a23: 處受業果處所。無改動故等引地攝無散動
T1562_.29.0568a24: 故。依如是義立不動名。應知此中由於因果
T1562_.29.0568a25: 相屬愚故造非福業。以非福業純染汚故。要
T1562_.29.0568a26: 依麁重相續無明。由此無明現在前位。不能
T1562_.29.0568a27: 解信因果相屬。是故發起諸非福行。由眞實
T1562_.29.0568a28: 義愚故造福及不動業。眞實義者。謂四聖諦。
T1562_.29.0568a29: 若於彼愚諸異生類。於善心位亦得間起。由
T1562_.29.0568b01: 此勢力令於三界。不如實知其性皆苦。起
T1562_.29.0568b02: 福不動行爲後有因。若已見諦者則無是事。
T1562_.29.0568b03: 乘先行力漸離染時。如次得生欲色無色。又
T1562_.29.0568b04: 經中説業有三種。順樂受等其相云何。頌曰
T1562_.29.0568b05:     順樂苦非二 善至三順樂
T1562_.29.0568b06:     諸不善順苦 上善順非二
T1562_.29.0568b07:     餘説下亦有 由中招異熟
T1562_.29.0568b08:     又許此三業 非前後熟故
T1562_.29.0568b09:     順受總有五 謂自性相應
T1562_.29.0568b10:     及所縁異熟 現前差別故
T1562_.29.0568b11: 論曰。諸善業中始從欲界。至第三靜慮名順
T1562_.29.0568b12: 樂受業。以諸樂受唯至此故。諸不善業名順
T1562_.29.0568b13: 苦受。第四靜慮及無色善業説名爲順不苦
T1562_.29.0568b14: 不樂受。此上都無苦樂受故。非此諸業唯
T1562_.29.0568b15: 感受果。應知亦感彼受資糧。受及資糧此中
T1562_.29.0568b16: 名受。隨所化欲總立受名。下諸地中爲亦許
T1562_.29.0568b17: 有順非二業爲決定無。有餘師言。下地亦有
T1562_.29.0568b18: 順非二業。以定中間既無苦樂應無業故。豈
T1562_.29.0568b19: 不中定與初靜慮同一縛故。此中定業感初
T1562_.29.0568b20: 定中樂根異熟。理不應爾違本論故。謂本論
T1562_.29.0568b21: 言。頗有業感心受異熟非身耶。曰有。謂善
T1562_.29.0568b22: 無尋業中間定業既是無尋。若感根本樂根
T1562_.29.0568b23: 異熟應無尋業。通感身心二受異熟便違本
T1562_.29.0568b24: 論。然應此業唯感心受。如不善業唯感身受。
T1562_.29.0568b25: 設許通感無違本論。本論應言善無伺故。或
T1562_.29.0568b26: 非諸業皆感受果故。彼應感色心不相應行。
T1562_.29.0568b27: 然於一切無尋業中。有業唯能感心受果。偏
T1562_.29.0568b28: 就彼説故無有過。是故中定業感異熟非證。
T1562_.29.0568b29: 下地有順非二業因。若爾此中更有餘證。謂
T1562_.29.0568c01: 本論説。頗有三業非前非後受異熟耶。曰有。
T1562_.29.0568c02: 謂順樂受業。色順苦受業。心心所法順不苦
T1562_.29.0568c03: 不樂受業。心不相應行乃至廣説。由此證知
T1562_.29.0568c04: 下地亦有順非二業。非離欲界有此三業倶
T1562_.29.0568c05: 時熟故。此亦非證。以本論中説三界業如三
T1562_.29.0568c06: 受故。然非三界所繋諸業可倶時受。此亦應
T1562_.29.0568c07: 然。而本論言有三界業倶時熟者。爲欲試驗
T1562_.29.0568c08: 於對法宗解不解故。或於増上果説受異熟
T1562_.29.0568c09: 聲。色無色思資下異熟。令其久住故作是
T1562_.29.0568c10: 言。順三受業文亦容作此釋。故彼所引非定
T1562_.29.0568c11: 證因。何苦推徴彼所計執。見彼所計執違品
T1562_.29.0568c12: 類足故。如説。云何順樂受業。謂從欲界繋
T1562_.29.0568c13: 至三定善業。無違彼失無定言故。謂彼不言
T1562_.29.0568c14: 唯順樂受。然下雖有順非二業而由少故彼
T1562_.29.0568c15: 文不顯。不可准此便作是言。上地亦應有順
T1562_.29.0568c16: 苦樂。離苦樂染方生彼故。由此唯説從廣果
T1562_.29.0568c17: 天乃至非想有順非苦非樂受業。不説下地
T1562_.29.0568c18: 以上地無相違受故。於下地有相違受故。以
T1562_.29.0568c19: 於下地容有非苦非樂異熟。不可如彼三界
T1562_.29.0568c20: 繋業定判。此文無容有容實倶受故。此業爲
T1562_.29.0568c21: 善爲不善耶。有作是言。是善而劣。又不可
T1562_.29.0568c22: 別示而可總言。於諸善業中或有一類能感
T1562_.29.0568c23: 樂受及受資糧或有一類能感非二。應知此
T1562_.29.0568c24: 業能益樂受名順樂受如順馬處。或復此業
T1562_.29.0568c25: 能受於樂名順樂受如順浴散。順餘受業應
T1562_.29.0568c26: 知亦然。順樂受業唯感樂受異熟果耶。唯感
T1562_.29.0568c27: 樂受異熟果者一切皆是順樂受業。或有諸
T1562_.29.0568c28: 業名順樂受而不能感樂受異熟。謂此若感
T1562_.29.0568c29: 色不相應。順餘受業應知亦爾。此業非唯
T1562_.29.0569a01: 感受異熟。如何總得順受業名。諸業爲因所
T1562_.29.0569a02: 感異熟皆似於受得受名故。所以者何。彼皆
T1562_.29.0569a03: 如受爲身益損及平等故。如水火等於樹枝
T1562_.29.0569a04: 等爲益爲損爲等義成。又順受多略説有五。
T1562_.29.0569a05: 一自性順受。謂諸受體。如契經説。受樂受時。
T1562_.29.0569a06: 如實了知受於樂受乃至廣説。二相應順受。
T1562_.29.0569a07: 謂一切觸。如契經言。順樂受觸乃至廣説。三
T1562_.29.0569a08: 所縁順受。謂一切境。如契經言。眼見色已。唯
T1562_.29.0569a09: 受於色不受色貪乃至廣説。由色等是受所
T1562_.29.0569a10: 縁故。四異熟順受。謂感異熟業。如契經説。順
T1562_.29.0569a11: 樂受業乃至廣説。五現前順受。謂現行受。如
T1562_.29.0569a12: 契經説。受樂受時二受便滅乃至廣説。非此
T1562_.29.0569a13: 樂受現在前時。有餘受能受此樂受。但據樂
T1562_.29.0569a14: 受自體現前即説名爲受。於樂受由所順受
T1562_.29.0569a15: 有多種故。雖業異熟非皆是受而可總立順
T1562_.29.0569a16: 受業名。謂諸善業爲因所感。色不相應能爲
T1562_.29.0569a17: 所縁生樂受故。是諸樂受所領納故。可愛異
T1562_.29.0569a18: 熟順樂受故亦名樂受。由此善業所招諸果。
T1562_.29.0569a19: 雖非樂受順樂受故。招彼業名順樂受業。順
T1562_.29.0569a20: 苦非二理亦應然。如是三業有定不定其相
T1562_.29.0569a21: 云何。頌曰
T1562_.29.0569a22:     此有定不定 定三順現等
T1562_.29.0569a23:     或説業有五 餘師説四句
T1562_.29.0569a24: 論曰。此上所説順樂受等應知各有定不定
T1562_.29.0569a25: 異。非定受故立不定名。謂順樂業非必定熟。
T1562_.29.0569a26: 若熟必應受樂異熟。順餘二業説亦如是。定
T1562_.29.0569a27: 復有三。一順現法受。二順次生受。三順後
T1562_.29.0569a28: 次受。此三定業定感異熟。并前不定總成四
T1562_.29.0569a29: 種。或有欲令不定受業復有二種。謂於異熟
T1562_.29.0569b01: 有定不定。并定業三合成五種。順現法受業
T1562_.29.0569b02: 體云何。謂於此生造作増長。唯此生受異熟
T1562_.29.0569b03: 非餘。於此生言顯衆同分。爲顯加行根本業
T1562_.29.0569b04: 道。説造作言爲顯後起故説増長。或造作者
T1562_.29.0569b05: 顯牽引業。言増長者顯圓滿業。或造作者。謂
T1562_.29.0569b06: 率爾爲。言増長者。謂思已作。或造作者追
T1562_.29.0569b07: 悔所損。言増長者歡喜攝受。或以同類爲助
T1562_.29.0569b08: 伴業。名爲造作亦名増長。如善還以善爲助
T1562_.29.0569b09: 伴。與此相違唯名造作。或有堅執而造作者
T1562_.29.0569b10: 名爲造作亦名増長。與此相違唯名造作。或
T1562_.29.0569b11: 依具足名爲造作。若由具足名爲増長。如
T1562_.29.0569b12: 是等釋義有多門。言唯此生受異熟者顯時
T1562_.29.0569b13: 分定。然或有謂於人生中造作増長。還唯於
T1562_.29.0569b14: 此人生餘身受異熟者。亦得名爲順現法受。
T1562_.29.0569b15: 爲遮此執復説非餘。此則顯示有死生者。可
T1562_.29.0569b16: 言唯此不名非餘。由此顯業時分不壞。令極
T1562_.29.0569b17: 分明絶諸疑網。如何由此説非餘言。便令定
T1562_.29.0569b18: 知非餘身受。以或可釋此非餘言。是遮非人
T1562_.29.0569b19: 生非遮餘身故。此釋非理前唯此言遮非人
T1562_.29.0569b20: 生義已成故。謂前既説唯此生言。已定顯成
T1562_.29.0569b21: 非非人類。然復於後説非餘言。爲遮餘身義
T1562_.29.0569b22: 極明了。若異此者重説何爲。故此業名順現
T1562_.29.0569b23: 法受。以現法者是現身義。順次生受業體云
T1562_.29.0569b24: 何。謂此生造業於無間生受。所言生者是生
T1562_.29.0569b25: 處義。造業生後無間而生故名次生。是次後
T1562_.29.0569b26: 生義順彼生業名順次生受。順後次受業體
T1562_.29.0569b27: 云何。謂此生造業無間生後受。所言後者是
T1562_.29.0569b28: 無間生後衆同分。所言次者顯於多生次第
T1562_.29.0569b29: 別受。此言意顯順後受業決定次第各招一
T1562_.29.0569c01: 生。爲避言詞繁廣過失。故於多業總立一
T1562_.29.0569c02: 名。云何名爲順不定受。謂薄伽梵見一類業。
T1562_.29.0569c03: 或由尸羅或由正願或由梵行或由等持或由
T1562_.29.0569c04: 智力。令全無果或令輕微。或令移位。説此
T1562_.29.0569c05: 一切名不定業。爲轉此業應修淨行。諸有
T1562_.29.0569c06: 情類此業最多。然契經言或有諸業應現法
T1562_.29.0569c07: 受。而或轉於地獄受者。非此中辨順現受業。
T1562_.29.0569c08: 意説有業順不定受。若能精修身戒心慧。此
T1562_.29.0569c09: 所造業應人間受。由不精修身戒心慧。便乘
T1562_.29.0569c10: 此業墮㮈落迦。契經又言或有諸業應地獄
T1562_.29.0569c11: 受。而或轉於人中受者。此亦非辨時分定業
T1562_.29.0569c12: 但説不定釋義准前。或釋前經意説有業。雖
T1562_.29.0569c13: 是造作而非増長。若任其力應現法受。若後
T1562_.29.0569c14: 復造感地獄業。資助令増往地獄受。故契經
T1562_.29.0569c15: 説有業應於人中現受。由後復造感地獄業
T1562_.29.0569c16: 令増長故。轉彼令於地獄中受。是故知彼説
T1562_.29.0569c17: 不定業。譬喩者説。順現受業等於餘生中亦
T1562_.29.0569c18: 得受異熟。然隨初熟位立順現等名。非但如
T1562_.29.0569c19: 名招爾所果。謂彼意説諸所造業。若從此生
T1562_.29.0569c20: 即能爲因。與異熟果者名順現法受。若從次
T1562_.29.0569c21: 生方能爲因。與異熟果者名順次生受。若越
T1562_.29.0569c22: 次生從第三生方與異熟者名順後次受。何
T1562_.29.0569c23: 縁彼作如是執耶。勿強力業異熟少故。彼執
T1562_.29.0569c24: 非善。所以者何。彼業先時已生異熟。中間間
T1562_.29.0569c25: 斷異熟復生理必不然如種芽故。若謂無間
T1562_.29.0569c26: 而生後身。應無死生業無異故。或身無異應
T1562_.29.0569c27: 數死生。又一業招二三生等。是諸果相爲異
T1562_.29.0569c28: 爲同相。若異者應如別業所感相續非一業
T1562_.29.0569c29: 果。或一業果其相應同。應説何縁前後相別。
T1562_.29.0570a01: 若謂滿業助力使然。應唯一生前後有別。現
T1562_.29.0570a02: 見引業所引一生。雖有衆多滿業果異。而引
T1562_.29.0570a03: 業一但名一生。此亦應然無別因故。相若同
T1562_.29.0570a04: 者應是一生。非一生中前後相等。而可見有
T1562_.29.0570a05: 前後生殊。此亦應然一業果故。然不可謂唯
T1562_.29.0570a06: 一生身。便是衆多引業所感。以能引業有差
T1562_.29.0570a07: 別故。或於本有應有死生。或應畢竟無死生
T1562_.29.0570a08: 理。又彼一業所感多生。爲一趣中爲在多趣。
T1562_.29.0570a09: 若在一趣過如前説。謂前與後應是一生。或
T1562_.29.0570a10: 一生中應數生死。以一業果無差別故。若在
T1562_.29.0570a11: 多趣諸趣相望有上中下品類別故。同一業
T1562_.29.0570a12: 果理必不成。以一刹那所造一業。有上中下
T1562_.29.0570a13: 理不成故。又若爾者趣應相雜。然趣無雜如
T1562_.29.0570a14: 前已辨。若謂餘業所引生中。有於前生已得
T1562_.29.0570a15: 果業。感果勢力猶未盡故。寄此生中更受
T1562_.29.0570a16: 異熟故。雖一業能感多生。而有死生果相差
T1562_.29.0570a17: 別此亦非理。所以者何。寄他生中更受果
T1562_.29.0570a18: 業。牽引圓滿倶不成故。謂寄他生所受異熟。
T1562_.29.0570a19: 爲是引果爲滿果耶。且不應言寄受引果。此
T1562_.29.0570a20: 生引果餘業引故。一果不應引已復引。應隨
T1562_.29.0570a21: 一業唐捐其功。後業於中極爲無用。亦不應
T1562_.29.0570a22: 説於一生中有二引果勿有所受。一相續中
T1562_.29.0570a23: 便有多生多趣異熟倶時受過。亦不應言寄
T1562_.29.0570a24: 受滿果。勿有引業於前生中已得引果。有餘
T1562_.29.0570a25: 引力至於今生轉成滿過。謂有一類順生受
T1562_.29.0570a26: 業。感次生中所引果。已今於餘業所引生中
T1562_.29.0570a27: 變成順後受感滿果異熟。是則一業亦引亦
T1562_.29.0570a28: 滿。便有引滿雜亂過失。又一切業展轉相資
T1562_.29.0570a29: 是則皆成造作増長。則應畢竟無有一業不
T1562_.29.0570b01: 受異熟而至涅槃。然彼此宗倶非所許。於譬
T1562_.29.0570b02: 喩者其過偏多。以彼宗中順現受等所有諸
T1562_.29.0570b03: 業皆非決定。然許諸業展轉相資理應皆成
T1562_.29.0570b04: 造作増長。諸有造作亦増長業。世尊經中説
T1562_.29.0570b05: 爲決定。而言諸業皆不定者。當知彼是佛教
T1562_.29.0570b06: 外人。又於此中彼據何理許於餘業所引生
T1562_.29.0570b07: 中。已於前生引果餘業。能爲助滿資令久住。
T1562_.29.0570b08: 非於前世自所引生能爲滿因資令相續。又
T1562_.29.0570b09: 若有業順天生受。從天死已生地獄中。如何
T1562_.29.0570b10: 令天順生受業。今於地獄受後樂果。從地獄
T1562_.29.0570b11: 死生於天中。順彼生業責亦如是。非於天
T1562_.29.0570b12: 中順生受業。可於無間地獄受果亦非無間
T1562_.29.0570b13: 順生受業。可於天中有受果義。若謂越他趣
T1562_.29.0570b14: 於自類趣中。此業方能重受果者前已説過。
T1562_.29.0570b15: 前説者何。謂業先時已生異熟中間間斷異
T1562_.29.0570b16: 熟復生。理必不然如種芽故。雖彼立理證自
T1562_.29.0570b17: 義言勿強力業異熟果少此亦非證。所以者
T1562_.29.0570b18: 何。非要果多業名強力。順現受業名強力者。
T1562_.29.0570b19: 能速得果故立此名。若一事中起多思願。於
T1562_.29.0570b20: 中前後勝劣有殊。能感現生後異熟果言招
T1562_.29.0570b21: 多果亦無有失。又若執業要感多果方得名
T1562_.29.0570b22: 強。則感輪王異熟果業。望感佛業應説名強
T1562_.29.0570b23: 感多果故。若感佛業妙故名強是則名強。業
T1562_.29.0570b24: 有多種以業強理有多品故。謂或有業果近
T1562_.29.0570b25: 名強。或由果多或由果妙。然順現受果近名
T1562_.29.0570b26: 強。寧以強名證感多果故。對法者説。諸業
T1562_.29.0570b27: 中順現等三各別生果。業果無雜於理爲勝。
T1562_.29.0570b28: 譬喩者説。業有四句。一者有業於時分定異
T1562_.29.0570b29: 熟不定。謂順現等三非定得異熟。二者有業
T1562_.29.0570c01: 於異熟定時分不定。謂不定業定得異熟。三
T1562_.29.0570c02: 者有業於二倶定。謂順現等定得異熟。四者
T1562_.29.0570c03: 有業於二倶不定。謂不定業非定得異熟。彼
T1562_.29.0570c04: 説諸業總成八種。謂順現受有定不定。乃至
T1562_.29.0570c05: 不定亦有二種。於此所説業差別中。頌曰
T1562_.29.0570c06:     四善容倶作 引同分唯三
T1562_.29.0570c07:     諸處造四種 地獄善除現
T1562_.29.0570c08:     堅於離染地 異生不造生
T1562_.29.0570c09:     聖不造生後 并欲有頂退
T1562_.29.0570c10: 論曰。此中唯顯順樂等業。於現等時有定不
T1562_.29.0570c11: 定。釋經所説順現受等四業相殊故。定業中
T1562_.29.0570c12: 分爲三種并不定業合而爲四。是説爲善。理
T1562_.29.0570c13: 必無有異熟不定時分定業。時定唯是異熟
T1562_.29.0570c14: 定中位差別故。非離異熟別有時體。如何時
T1562_.29.0570c15: 定非異熟耶。此中但依異熟定業得果位差
T1562_.29.0570c16: 別立順現等故。若謂有業於時定者。謂熟必
T1562_.29.0570c17: 在此時非餘。若越此時畢竟不受。故於時定
T1562_.29.0570c18: 非於異熟。此於異熟亦應決定義相似故。相
T1562_.29.0570c19: 似者何。謂如於時有或非理而名時分定。如
T1562_.29.0570c20: 是於熟有或非理應名異熟定。或復應許二
T1562_.29.0570c21: 倶不定。是故若業於時分定彼於異熟亦應
T1562_.29.0570c22: 決定。若於異熟名不定者。彼於時分亦應不
T1562_.29.0570c23: 定。由此理故定無八業。以於諸業中有不定
T1562_.29.0570c24: 義者。應總立一順不定受。所以者何。義相
T1562_.29.0570c25: 似故。謂如熟定時不定業。時不定故既共許
T1562_.29.0570c26: 爲順不定受。如是時定熟不定業。熟不定故
T1562_.29.0570c27: 何不許爲順不定受。故譬喩者於此義中安
T1562_.29.0570c28: 立八業極爲雜亂。又譬喩者説一切業。乃至
T1562_.29.0570c29: 無間皆悉可轉。若無間業不可轉者。應無
T1562_.29.0571a01: 有能越第一有。今觀彼説有如是意。若謂諸
T1562_.29.0571a02: 業中少有不可轉。則有頂業定爲其先。以諸
T1562_.29.0571a03: 業中第一有業是極微細。諸生死本力能攝
T1562_.29.0571a04: 受廣大異熟。無始生死流轉有情。曾無有能
T1562_.29.0571a05: 越於彼者。若有能轉如是類業。則無間業寧
T1562_.29.0571a06: 不可轉。此亦但是虚妄僻執。以無間業異熟
T1562_.29.0571a07: 分位二倶決定。有頂不然故所引例無能證
T1562_.29.0571a08: 力。若有頂業皆不可轉。起彼定者應定招生。
T1562_.29.0571a09: 是則無容起彼定已。證無學果及般涅槃。若
T1562_.29.0571a10: 一切業皆可轉者。世尊不應説有定業。頗有
T1562_.29.0571a11: 四業倶時作耶。容有。云何遣三使已自行邪
T1562_.29.0571a12: 欲倶時究竟。順現受等四種業中幾業有能
T1562_.29.0571a13: 引衆同分。唯三能引除順現業。以順現業必
T1562_.29.0571a14: 依先業所引同分而得起故。即於現生必與
T1562_.29.0571a15: 果故。何界何趣能造幾業。諸界諸趣或善或
T1562_.29.0571a16: 惡。隨其所應皆容造四。總開如是。若就別
T1562_.29.0571a17: 遮捺落迦中。善除順現無愛果故餘皆得造。
T1562_.29.0571a18: 有餘師説。色無色界決定無有順現受業。以
T1562_.29.0571a19: 順現業必依殊勝境界加行方可成立謂於
T1562_.29.0571a20: 父母佛阿羅漢及餘勝徳。所熏修身爲損益
T1562_.29.0571a21: 事能招現果。或於餘境發起猛利堅執加行
T1562_.29.0571a22: 亦招現果。如是類業上界倶無。故二界中無
T1562_.29.0571a23: 順現業。彼執非理餘容起故。謂上二界亦有
T1562_.29.0571a24: 勝業。勢力速疾能招現果。故上二界雖無如
T1562_.29.0571a25: 前縁勝境等順現受業。而有勝定能招現果。
T1562_.29.0571a26: 順現受業類非一故。由是攝中作如是説。順
T1562_.29.0571a27: 現等四業皆欲界。一切色無色遍行修所斷
T1562_.29.0571a28: 隨眠之所隨増故。一切處皆具能造如是四
T1562_.29.0571a29: 業。不退性名堅彼於離染地。若異生類除
T1562_.29.0571b01: 順生受可造餘三。聖者雙除順生後受可造
T1562_.29.0571b02: 餘二。異生不退若離彼染。無容於彼無間受
T1562_.29.0571b03: 生。故彼應除順生受業。於上地歿必還生下。
T1562_.29.0571b04: 故容造彼順後受業。聖者不退若離彼染。必
T1562_.29.0571b05: 無容有於彼更生。故彼雙除順生順後。隨所
T1562_.29.0571b06: 生地容造順現受。造不定業一切處無遮。然
T1562_.29.0571b07: 諸聖者若於欲界及有頂處。已得離染雖有
T1562_.29.0571b08: 退墮。而亦不造順生後業。從彼退者必退
T1562_.29.0571b09: 果故。諸退果已必不命終還得本果。住中有
T1562_.29.0571b10: 位亦造業耶亦造云何。頌曰
T1562_.29.0571b11:     欲中有能造 二十二種業
T1562_.29.0571b12:     皆順現受攝 類同分一故
T1562_.29.0571b13: 論曰。於欲界中住中有位。容有能造二十二
T1562_.29.0571b14: 業。謂中有位及處胎中。出胎以後各有五位。
T1562_.29.0571b15: 胎中五者。一羯剌藍。二頞部曇。三閉尸。四鍵
T1562_.29.0571b16: 南。五鉢羅奢佉。胎外五者。一嬰孩。二童子。三
T1562_.29.0571b17: 少年。四中年。五老年。此十一位一生所攝。住
T1562_.29.0571b18: 中有位能造中有。定不定業乃至能造。老年
T1562_.29.0571b19: 二業應知亦爾。當知如是中有所造十一種。
T1562_.29.0571b20: 定業皆順現受攝。由類同分無差別故。謂此
T1562_.29.0571b21: 中有位與自類十位一衆同分一業引故。由此
T1562_.29.0571b22: 不別説順中有受業。即順生等業所引故。類
T1562_.29.0571b23: 同分者。謂人等類非趣非生。以約趣生中
T1562_.29.0571b24: 有生有同分異故。諸定受業其相云何。頌曰
T1562_.29.0571b25:     由重惑淨心 及是恒所造
T1562_.29.0571b26:     於功徳田起 害父母業定
T1562_.29.0571b27: 論曰。若所造業由重煩惱。或淳淨心或常所
T1562_.29.0571b28: 作。或於増上功徳田起。功徳田者。謂佛法
T1562_.29.0571b29: 僧。或増上補特伽羅。謂證世出世勝徳。於此
T1562_.29.0571c01: 田所雖無重惑及淳淨心亦非常行。若善不
T1562_.29.0571c02: 善所起諸業。或於父母設起下纒行損害事。
T1562_.29.0571c03: 如是一切皆定業攝。有餘師説。若以猛利意
T1562_.29.0571c04: 樂所造。或有造已起歡喜心。或一切時數數
T1562_.29.0571c05: 串習。或勝願力事力所起業皆決定。現法果
T1562_.29.0571c06: 業其相云何。頌曰
T1562_.29.0571c07:     由田意樂勝 及定招異熟
T1562_.29.0571c08:     得永離地業 定招現法果
T1562_.29.0571c09: 論曰。由田勝者聞有苾芻。於僧衆中作女人
T1562_.29.0571c10: 語。彼須臾頃轉作女人。此等傳聞其類非一。
T1562_.29.0571c11: 意樂勝者聞有黄門救脱諸牛黄門事故。彼
T1562_.29.0571c12: 須臾頃轉作丈夫。此等傳聞事亦非一。或
T1562_.29.0571c13: 有餘業亦得現果。謂生此地永離此地染。於
T1562_.29.0571c14: 此地中諸善不善業必應現受不重生故。如
T1562_.29.0571c15: 阿羅漢及不還者。未離染時已造彼業。今離
T1562_.29.0571c16: 染故成現法受。彼是何業。謂異熟定。應知此
T1562_.29.0571c17: 中所説業者。是異熟定非時定業。若有餘位
T1562_.29.0571c18: 順定受業。彼必定無永離染義。必於餘位受
T1562_.29.0571c19: 異熟果。若於異熟亦不定者。永離染故不受
T1562_.29.0571c20: 異熟。諸不還者及阿羅漢。於欲三界設退起
T1562_.29.0571c21: 染。必不生下定涅槃故。異熟定業皆成現受。
T1562_.29.0571c22: 餘隨所應類此當説。何田起業定即受耶。頌
T1562_.29.0571c23: 曰
T1562_.29.0571c24:     於佛上首僧 及滅定無諍
T1562_.29.0571c25:     慈見修道出 損益業即受
T1562_.29.0571c26: 論曰。於如是類功徳田中。爲善惡業定即受
T1562_.29.0571c27: 果。功徳田者謂佛上首僧。約補特伽羅差別
T1562_.29.0571c28: 有五。一從滅定出。謂此定中得心寂靜。此
T1562_.29.0571c29: 定寂靜以涅槃故。若從此定初起心時如入
T1562_.29.0572a01: 涅槃。還復出者勝靜功徳莊嚴其身。爲殷
T1562_.29.0572a02: 淨心生長依處。二從無諍出。謂此定中已能
T1562_.29.0572a03: 永拔一切煩惱災患相續。有縁一切有情爲
T1562_.29.0572a04: 境。所起無邊増上意樂。無諍功徳積集熏身。
T1562_.29.0572a05: 從此出時彼心相續。不爲一切世間定心。及
T1562_.29.0572a06: 不定心之所勝伏。是福非福近果勝田。三從
T1562_.29.0572a07: 慈定出。謂此定中有縁無量有情爲境。利益
T1562_.29.0572a08: 安樂増上意樂積集熏身。出此定時有爲無
T1562_.29.0572a09: 量最勝功徳。所熏修身相續而轉能生勝業。
T1562_.29.0572a10: 四從見道出。謂此道中能超一分。無始流轉
T1562_.29.0572a11: 所不能超。三界輪迴生死根本。從此道出有
T1562_.29.0572a12: 勝淨身。相續而生能生勝業。五從修道出。謂
T1562_.29.0572a13: 此道中能超一分生死根本。餘如前説。從如
T1562_.29.0572a14: 是五初出位中。乘前所修勝功徳勢。心猶反
T1562_.29.0572a15: 顧專念不捨。諸根寂靜特異於常。世出世間
T1562_.29.0572a16: 定不定福。無能勝伏映奪彼者。故説此五名
T1562_.29.0572a17: 功徳田。若有於中爲損益業。此業必定能招
T1562_.29.0572a18: 即果。若從餘定餘果出時。由前所修定非殊
T1562_.29.0572a19: 勝。修所斷惑未畢竟盡。故彼相續非勝福田。
T1562_.29.0572a20: 異熟果中受最爲勝。今應思擇於諸業中。頗
T1562_.29.0572a21: 有唯招心受異熟。或招身受非心受耶。亦有
T1562_.29.0572a22: 云何。頌曰
T1562_.29.0572a23:     諸善無尋業 許唯感心受
T1562_.29.0572a24:     惡唯感身受 是感受業異
T1562_.29.0572a25: 論曰。善無尋業謂從中定乃至有頂所有善
T1562_.29.0572a26: 業。於中能招受異熟者。應知但感心受非身。
T1562_.29.0572a27: 於彼地中無身受故。身受必定與尋相應。非
T1562_.29.0572a28: 無尋業感有尋果。諸不善業能感受者。應知
T1562_.29.0572a29: 但感身受非心。以不善因苦受爲果。意地苦
T1562_.29.0572b01: 受決定名憂。憂受必非異熟果攝。故不善業
T1562_.29.0572b02: 唯感身受。若執憂根定非異熟。諸有情類所
T1562_.29.0572b03: 發心狂。在何識中何因所感。依何處起非異
T1562_.29.0572b04: 熟耶。頌曰
T1562_.29.0572b05:     心狂唯意識 由業異熟生
T1562_.29.0572b06:     及怖害違憂 除北洲在欲
T1562_.29.0572b07: 論曰。有情心狂唯在意識。若在五識必無心
T1562_.29.0572b08: 狂。以五識身無分別故。由何因故有情心狂。
T1562_.29.0572b09: 由諸有情業異熟起。由何等業異熟起耶。謂
T1562_.29.0572b10: 由彼用藥物呪術令他心狂。或復令他飮非
T1562_.29.0572b11: 所欲若毒若酒。或現威嚴怖禽獸等。或放猛
T1562_.29.0572b12: 火焚燒山澤。或作坑穽陷墜衆生。或餘事業
T1562_.29.0572b13: 令他失念。由此業因於當來世。感得異類大
T1562_.29.0572b14: 種異熟。由彼勢力令心發狂。由此心狂體非
T1562_.29.0572b15: 異熟。善惡心等皆容狂故。由斯但説業異熟
T1562_.29.0572b16: 生。謂惡業因感不平等異熟大種。依此大
T1562_.29.0572b17: 種心便失念故説爲狂。如是心狂對於心亂
T1562_.29.0572b18: 應作四句。謂有心狂而非心亂。乃至廣説。狂
T1562_.29.0572b19: 非亂者。謂諸狂者不染汚心。亂非狂者。謂
T1562_.29.0572b20: 不狂者諸染汚心。狂亦亂者。謂諸狂者諸染
T1562_.29.0572b21: 汚心。非狂亂者。謂不狂者不染汚心。有情
T1562_.29.0572b22: 心狂爲但由此。更由四種。其四者何。一由
T1562_.29.0572b23: 驚怖。謂非人等現可怖形來相逼迫。有情見
T1562_.29.0572b24: 已遂致心狂。二由傷害。謂因事業惱非人等。
T1562_.29.0572b25: 由彼瞋故傷其支節遂致心狂。有情身中有
T1562_.29.0572b26: 別支節。若被打觸心即發狂。三由乖違。謂
T1562_.29.0572b27: 由身内風熱痰界互相違反。大種乖適故致
T1562_.29.0572b28: 心狂。四由愁憂。謂因喪失親愛等事。愁毒纒
T1562_.29.0572b29: 懷心遂發狂如婆私等。何有情類有此心狂。
T1562_.29.0572c01: 除北倶盧所餘欲界諸有情類容有心狂。謂
T1562_.29.0572c02: 欲天心尚有狂者。況人惡趣得離心狂。地獄
T1562_.29.0572c03: 恒狂衆苦逼故。謂諸地獄恒爲種種異類苦
T1562_.29.0572c04: 具傷害。末摩猛利難忍苦受所逼尚不自識
T1562_.29.0572c05: 況了是非。故地獄中怨心傷歎猖狂馳叫。世
T1562_.29.0572c06: 傳有文。欲界聖中唯除諸佛。大種乖適容有
T1562_.29.0572c07: 心狂無異熟生。若有定業必應先受後方得
T1562_.29.0572c08: 聖。若非定業得聖道故。能令無果亦無驚怖。
T1562_.29.0572c09: 以諸聖者超五畏故。亦無傷害以諸聖者。無
T1562_.29.0572c10: 非人等憎嫌事故。亦無愁憂以諸聖者證法
T1562_.29.0572c11: 性故。一切如來心無狂亂。無漸捨命無破音
T1562_.29.0572c12: 聲。亦無髮白面皺等事。以極淳淨妙業所生。
T1562_.29.0572c13: 又經中説業有三種。謂曲穢濁。其相云何。頌
T1562_.29.0572c14: 曰
T1562_.29.0572c15:     説曲穢濁業 依諂瞋貪生
T1562_.29.0572c16: 論曰。身語意三各有三種。謂曲穢濁如其次
T1562_.29.0572c17: 第。應知依諂瞋貪所生。謂依諂生身語意業。
T1562_.29.0572c18: 名爲曲業。諂曲類故。實曲謂見故契經言。實
T1562_.29.0572c19: 曲者何。謂諸惡見諂是彼類故得曲名。從諂
T1562_.29.0572c20: 所生身語意業曲爲因故果受因名。是故世
T1562_.29.0572c21: 尊説彼爲曲。若依瞋生身語意業名爲穢業。
T1562_.29.0572c22: 瞋穢類故瞋名穢者。謂瞋現前如熱鐵丸。隨
T1562_.29.0572c23: 所投處便能燒害自他身心。諸煩惱中爲過
T1562_.29.0572c24: 最重故。薄伽梵重立穢名。是諸穢中之極穢
T1562_.29.0572c25: 故。從瞋所生身語意業穢爲因故果受因名。
T1562_.29.0572c26: 是故世尊説彼爲穢。若依貪生身語意業名
T1562_.29.0572c27: 爲濁業。貪濁類故貪名濁者。謂貪現前染著
T1562_.29.0572c28: 所縁是染性故。從彼生等准前應釋。又眞直
T1562_.29.0572c29: 道。謂八聖支。能障彼生三業名曲。眞實無
T1562_.29.0573a01: 病。謂永涅槃障證彼因三業名穢。依外道見
T1562_.29.0573a02: 於佛教中障淨信心不信名濁。以能擾濁淨
T1562_.29.0573a03: 信心故。信從彼所起三業名濁。又墮斷常違
T1562_.29.0573a04: 處中行。從彼所起身語意業違直道義故立
T1562_.29.0573a05: 曲名。由損減見所起諸業能穢淨法故立穢
T1562_.29.0573a06: 名。穢名必依極穢義故。薩迦耶見所起諸業
T1562_.29.0573a07: 能障無我眞實淨見。依障淨義故立濁名
T1562_.29.0573a08: ＊説一切有部順正理論＊卷第四十
T1562_.29.0573a09:
T1562_.29.0573a10:
T1562_.29.0573a11:
T1562_.29.0573a12: 阿毘達磨順正理論卷第四十一
T1562_.29.0573a13:   尊者衆賢造
T1562_.29.0573a14: 　三藏法師玄奘奉　　詔譯　
T1562_.29.0573a15:   辯業品第四之九
T1562_.29.0573a16: 又經中説業有四種。謂或有業黒黒異熟。或
T1562_.29.0573a17: 復有業白白異熟。或復有業黒白黒白異熟。
T1562_.29.0573a18: 或復有業非黒非白無異熟。業能盡諸業。經
T1562_.29.0573a19: 雖略示而不廣釋。今應釋彼。其相云何。頌曰
T1562_.29.0573a20:     依黒黒等殊 所説四種業
T1562_.29.0573a21:     惡色欲界善 能盡彼無漏
T1562_.29.0573a22:     應知如次第 名黒白倶非
T1562_.29.0573a23: 論曰。佛依業果性類不同。所治能治殊説黒
T1562_.29.0573a24: 黒等四。諸不善業一向名黒。以具染汚黒不
T1562_.29.0573a25: 可意黒故。異熟亦黒。不可意故色界善業一
T1562_.29.0573a26: 向名白。不爲一切不善煩惱。及不善業所&T020717;
T1562_.29.0573a27: 雜故。異熟亦白。是可意故。依何意趣除
T1562_.29.0573a28: 無色善有説此中擧初顯後或色界中有可意
T1562_.29.0573a29: 白。及明了白可施設故。獨立白名。無色界
T1562_.29.0573b01: 中有可意白。無明了白可施設故。不立白名。
T1562_.29.0573b02: 或色界中具中生有二白性故。獨立白名。如
T1562_.29.0573b03: 契經言。或男或女成身妙行。廣説乃至。死
T1562_.29.0573b04: 後感得有色意成如白衣光。或明白夜。或於
T1562_.29.0573b05: 色界具足三業。及十業道。無色不然。而契經
T1562_.29.0573b06: 中有説靜慮無量無色。皆名白白異熟業者。
T1562_.29.0573b07: 彼據純淨可意異熟通立白名。然彼契經非
T1562_.29.0573b08: 了義説。以於上界四蘊五蘊一切善法説業
T1562_.29.0573b09: 聲故。諸異熟因由業所顯。故非業者亦立
T1562_.29.0573b10: 業名。證知彼經非了義。説欲界善業名爲黒
T1562_.29.0573b11: 白。惡所雜故。異熟亦黒白。非愛果雜故。此
T1562_.29.0573b12: 黒白名依相續立非據自性。所以者何。以無
T1562_.29.0573b13: 一業及一異熟是黒亦白互相違故。若爾惡
T1562_.29.0573b14: 業果善業果雜故。是則亦應名爲白黒。此難
T1562_.29.0573b15: 非理。以欲界中不善數行力能伏善故。彼苦
T1562_.29.0573b16: 果雜樂異熟。欲界善劣無有功能。＊&T020717;伏不
T1562_.29.0573b17: 善。故彼樂果亦無功能雜苦異熟。故惡業果
T1562_.29.0573b18: 得純黒名。有餘師言。欲界善業意樂加行黒
T1562_.29.0573b19: 白雜起。由此故立黒白二名。非一業體有善
T1562_.29.0573b20: 有惡。云何如一爲誑害他。意欲令他信附於
T1562_.29.0573b21: 己。先矯行施乃至出家如是名爲雖意樂黒
T1562_.29.0573b22: 而加行白或復有一於子門人。爲欲遮防非
T1562_.29.0573b23: 利樂事。及令安住利樂事中。以憐愍心起
T1562_.29.0573b24: 麁身語。楚撻訶罵逼迫有情。如是名爲雖
T1562_.29.0573b25: 加行黒而意樂白。若爾不善應名白黒。以
T1562_.29.0573b26: 如善業亦有如前意樂加行白黒雜起。然非
T1562_.29.0573b27: 所許前説無失。諸無漏業能永斷盡前三業
T1562_.29.0573b28: 者名第四業。此無漏業非染汚故得非黒名
T1562_.29.0573b29: 於理無失。不墮界故。斷異熟故。名無異熟
T1562_.29.0573c01: 亦無有失。既是勝義白。何故名非白。佛亦
T1562_.29.0573c02: 於彼大空經中告阿難陀。諸無學法純善純
T1562_.29.0573c03: 白一向無罪。本論亦言云何白法謂諸善法
T1562_.29.0573c04: 無覆無記。此有密意説非白聲密意者何。謂
T1562_.29.0573c05: 此中説治前三業立爲第四。勿所化者生如
T1562_.29.0573c06: 是疑。如何此中白能治白。爲顯能治勝所治
T1562_.29.0573c07: 故。約招異熟立非白名。以不能招白異熟故。
T1562_.29.0573c08: 或無學法於超一切染身中可得故。立純白
T1562_.29.0573c09: 名。非如學法非超一切染身中可得故。不名
T1562_.29.0573c10: 純白。故彼經中依如是義。於無學法説純白
T1562_.29.0573c11: 聲。今此經中以無漏業非順愛故。又不能感
T1562_.29.0573c12: 白異熟故説名非白諸無漏業爲皆能盡前三
T1562_.29.0573c13: 業不。不爾。云何。頌曰
T1562_.29.0573c14:     四法忍離欲 前八無間倶
T1562_.29.0573c15:     十二無漏思 唯盡純黒業
T1562_.29.0573c16:     離欲四靜慮 第九無間思
T1562_.29.0573c17:     一盡雜純黒 四令純白盡
T1562_.29.0573c18: 論曰。於見道中四法智忍。及於修道離欲染
T1562_.29.0573c19: 位。前八無間聖道倶行有十二思唯盡純黒。
T1562_.29.0573c20: 離欲界染第九無間聖道倶行。一無漏思雙
T1562_.29.0573c21: 令黒白及純黒盡。此時總斷欲界善故。亦斷
T1562_.29.0573c22: 第九不善業故。離四靜慮一一地染。第九無
T1562_.29.0573c23: 間道倶行無漏思。此四唯令純白業盡。所餘
T1562_.29.0573c24: 諸業無異熟故。非所明故於此不論。故於此
T1562_.29.0573c25: 中唯説十七。與無間道倶行聖思。能永盡前
T1562_.29.0573c26: 三有漏業。雖盡諸業是聖慧能。然於此中説
T1562_.29.0573c27: 近對治。雖身語業亦近治三。非慧相應故此
T1562_.29.0573c28: 不説。何縁諸地有漏善業。唯最後道能斷非
T1562_.29.0573c29: 餘。以諸善法非自性斷。已斷有容現在前故。
T1562_.29.0574a01: 然由縁彼煩惱盡時方説名爲斷彼善法。爾
T1562_.29.0574a02: 時善法得離繋故。由此乃至縁彼煩惱餘一
T1562_.29.0574a03: 品在斷義不成。善法爾時猶被縛故。頌曰
T1562_.29.0574a04:     有説地獄受 餘欲業黒雜
T1562_.29.0574a05:     有説欲見滅 餘欲業黒倶
T1562_.29.0574a06: 論曰。第一第三皆有異説。有餘師説。順地
T1562_.29.0574a07: 獄受及欲界中順餘受業。如次名爲純黒雜
T1562_.29.0574a08: 業。謂地獄異熟唯不善業感。故順彼受名純
T1562_.29.0574a09: 黒業。唯除地獄餘欲界中異熟皆通善惡業
T1562_.29.0574a10: 感。故順彼受名黒白業。如是所説前已遮遣。
T1562_.29.0574a11: 謂善無能雜不善故。有餘師説。欲見所斷及
T1562_.29.0574a12: 欲界中所有餘業。如次名爲純黒倶業。謂見
T1562_.29.0574a13: 所斷無善雜故名純黒業。欲修所斷有善不
T1562_.29.0574a14: 善故名倶業。此亦非理。二所斷中倶有業不
T1562_.29.0574a15: 能感異熟果故。若謂此中所説三業。據有異
T1562_.29.0574a16: 熟説非無異熟者。不應簡言欲見所滅。又強
T1562_.29.0574a17: 力業理必不應爲力劣者之所＊&T020717;雜。是故不
T1562_.29.0574a18: 應説修所斷諸不善業亦得雜名。亦不應言
T1562_.29.0574a19: 欲界有善。力勝不善。＊&T020717;伏惡業非所許故。
T1562_.29.0574a20: 所以者何。以欲界善非數行故。無有能感一
T1562_.29.0574a21: 劫果故。又經中説有三牟尼。又經中言有三
T1562_.29.0574a22: 清淨。倶身語意相各云何。頌曰
T1562_.29.0574a23:     無學身語業 即意三牟尼
T1562_.29.0574a24:     三清淨應知 即諸三妙行
T1562_.29.0574a25: 論曰。無學身業名身牟尼。無學語業名語牟
T1562_.29.0574a26: 尼。即無學意名意牟尼。非意牟尼意業爲體。
T1562_.29.0574a27: 何縁唯説色識蘊中有是牟尼非於餘蘊。有
T1562_.29.0574a28: 餘師説。擧後及初類顯中間亦有此義。如實
T1562_.29.0574a29: 義者。勝義牟尼唯心爲體。故契經説。心寂
T1562_.29.0574b01: 靜故有情寂靜此心牟尼。由身語業離衆惡
T1562_.29.0574b02: 故。可以比知。意業於中無能比用。唯能所
T1562_.29.0574b03: 比合立牟尼。何故牟尼唯在無學。以阿羅漢
T1562_.29.0574b04: 是實牟尼。諸煩惱言永寂靜故。諸身語意三
T1562_.29.0574b05: 種妙行。可名身語意三種清淨無漏妙行。永
T1562_.29.0574b06: 離惡行煩惱垢故可名清淨。有漏妙行猶爲
T1562_.29.0574b07: 惡行。煩惱垢汚如何清淨。此亦暫時能離惡
T1562_.29.0574b08: 行煩惱垢故得清淨名。或此力能引起無漏
T1562_.29.0574b09: 勝義清淨故立淨名。若謂此亦能引煩惱垢
T1562_.29.0574b10: 故。謂作煩惱等無間縁。是則不應名清淨
T1562_.29.0574b11: 者。此亦非理。善心起時非爲染心起加行故。
T1562_.29.0574b12: 染心無間無漏不生。有漏善心能引無漏。故
T1562_.29.0574b13: 有漏善得清淨名。順無漏心能除穢故。説此
T1562_.29.0574b14: 二者爲息有情。計邪牟尼邪清淨故。又經中
T1562_.29.0574b15: 説有三惡行。又經中言有三妙行。倶身語意
T1562_.29.0574b16: 相各云何。頌曰
T1562_.29.0574b17:     惡身語意業 説名三惡行
T1562_.29.0574b18:     及貪瞋邪見 三妙行翻此
T1562_.29.0574b19: 論曰。一切不善身語二業。前後近分及與根
T1562_.29.0574b20: 本。并不善思如次名身語意惡行。然意惡行
T1562_.29.0574b21: 復有三種。謂非意業貪瞋邪見。豈不契經亦
T1562_.29.0574b22: 説貪等名爲意業。如何今説貪瞋邪見非意
T1562_.29.0574b23: 業耶。是業資糧故亦名業。如漏資糧亦名
T1562_.29.0574b24: 漏等。寧知貪等非意業耶。由阿笈摩及正
T1562_.29.0574b25: 理故。阿笈摩者。謂契經言。貪瞋邪見是業縁
T1562_.29.0574b26: 集故知貪等非即業性。又契經言。諸愛者表
T1562_.29.0574b27: 即是意業。故知非愛即意業體。餘例應然。勿
T1562_.29.0574b28: 有計言業即業集。故契經説。愛業有殊。然
T1562_.29.0574b29: 經主言許有煩惱即是意業。斯有何過。如是
T1562_.29.0574c01: 所許違。前契經及後正理豈非大過。若謂如
T1562_.29.0574c02: 説貪能令意造諸惡行。此經雖説貪即是意
T1562_.29.0574c03: 惡行因縁。非不許貪意惡行攝。如是雖説
T1562_.29.0574c04: 愛爲業因。此愛亦應非不是業。彼例非等此
T1562_.29.0574c05: 經不言愛能令心起表業故。謂如彼説貪能
T1562_.29.0574c06: 令意造諸惡行。非此經言愛能令心起諸表
T1562_.29.0574c07: 業。如何引彼以例此經。證表業因愛亦是業。
T1562_.29.0574c08: 如經中説諸癡即無明。此經但示癡是無明
T1562_.29.0574c09: 體。顯非癡者即非無明。如是此經説諸希求
T1562_.29.0574c10: 即愛。諸愛者表即是意業。辯相差別義已顯
T1562_.29.0574c11: 成。若非希求便非是愛。若非表者亦非意業。
T1562_.29.0574c12: 唯除假説則無有過。意業名表如前已釋。正
T1562_.29.0574c13: 理者何。謂若煩惱即是業者。十二縁起及三
T1562_.29.0574c14: 障等差別應無。由此證知貪等非業是聰慧
T1562_.29.0574c15: 者所訶厭故。又能感得非愛果故。此行即惡
T1562_.29.0574c16: 故名惡行。三妙行者翻此應知。謂一切善。身
T1562_.29.0574c17: 語二業前後近分及與根本并諸善思。如次
T1562_.29.0574c18: 名身語意妙行。然意妙行復有三種。非業無
T1562_.29.0574c19: 貪無瞋正見智所讃故。感愛果故。此行即妙
T1562_.29.0574c20: 故名妙行。正見邪見雖非益損他。而爲彼本
T1562_.29.0574c21: 故亦成善惡。又經中言有十業道。或善或惡
T1562_.29.0574c22: 其相云何。頌曰
T1562_.29.0574c23:     所説十業道 攝惡妙行中
T1562_.29.0574c24:     麁品爲其性 如應成善惡
T1562_.29.0574c25: 論曰。於前所説惡妙行中。若麁顯易知攝爲
T1562_.29.0574c26: 十業道。如應若善攝前妙行。不善業道攝前
T1562_.29.0574c27: 惡行。不攝何等惡妙行耶。加行後起等彼非
T1562_.29.0574c28: 麁顯故。且於不善十業道中。若身惡行令他
T1562_.29.0574c29: 有情。失命失財失妻妾等。説爲業道。令遠離
T1562_.29.0575a01: 故。若語惡行過失尤重。説爲業道。令遠離
T1562_.29.0575a02: 故。若意惡行重貪瞋等。説爲業道。令遠離
T1562_.29.0575a03: 故。加行後起及餘過輕。并不善思皆非業道。
T1562_.29.0575a04: 善業道中身善業道。於身妙行不攝一分。謂
T1562_.29.0575a05: 加行後起及餘善身業。即離飮酒斷莫施等。
T1562_.29.0575a06: 語善業道於語妙行不攝一分。謂愛語等。意
T1562_.29.0575a07: 善業道於意妙行不攝一分。謂諸善思。十業
T1562_.29.0575a08: 道中前七業道。爲皆定有表無表耶。不爾。云
T1562_.29.0575a09: 何頌曰
T1562_.29.0575a10:     惡六定無表 彼自作婬二
T1562_.29.0575a11:     善七受生二 定生唯無表
T1562_.29.0575a12: 論曰。七惡業道中六定有無表謂殺生等。除
T1562_.29.0575a13: 欲邪行非如是六。若遣他爲至根本時有表
T1562_.29.0575a14: 生故。若有自作彼六業道則六皆有表無表
T1562_.29.0575a15: 二。謂起表時彼便死等後方死等。與遣使同。
T1562_.29.0575a16: 根本成時唯無表故。唯欲邪行必具二種。要
T1562_.29.0575a17: 是自身所究竟故。非遣他作如自生喜。七善
T1562_.29.0575a18: 業道若從受生必皆具二。謂表無表。受生尸
T1562_.29.0575a19: 羅必依表故。靜慮無漏所攝律儀名爲定生。
T1562_.29.0575a20: 此唯無表但依心力而得生故。加行後起如
T1562_.29.0575a21: 根本耶。不爾。云何。頌曰
T1562_.29.0575a22:     加行定有表 無表或有無
T1562_.29.0575a23:     後起此相違
T1562_.29.0575a24: 論曰。業道加行必定有表。此位無表或有或
T1562_.29.0575a25: 無。若猛利纒淳淨心起。則有無表異此則無。
T1562_.29.0575a26: 後起翻前定有無表。此位表業或有或無。第
T1562_.29.0575a27: 二刹那無表爲始名爲後起。故此定有。若於
T1562_.29.0575a28: 爾時起隨前業則亦有表。異此便無。於此義
T1562_.29.0575a29: 中如何建立加行根本後起位耶。且不善中
T1562_.29.0575b01: 最初殺業。如屠羊者將行殺時。先發殺心經
T1562_.29.0575b02: 求價直。爲買羊故食己齎糧遊渉遠途訪牧
T1562_.29.0575b03: 羊所。至已揣觸酬直牽還繋養令肥。將入屠
T1562_.29.0575b04: 處執刀求穴。斫刺其身至命未終。皆名加行。
T1562_.29.0575b05: 隨此表業彼正命終。此刹那頃表無表業。是
T1562_.29.0575b06: 謂殺生根本業道。此刹那後殺無表業隨轉
T1562_.29.0575b07: 不絶名殺後起。及於後時剥截治洗稱賣收
T1562_.29.0575b08: 利以活己親。此等表業亦名後起。如屠羊者
T1562_.29.0575b09: 三分既然。餘不律儀如應當説。不與取業有
T1562_.29.0575b10: 三分者。且如竊者將行盜時。先發盜心遣人
T1562_.29.0575b11: 或自往來伺聽他物所在。爲往竊取食飮裝
T1562_.29.0575b12: 束。齎持盜具密至他家。穿壁登梯方便而入。
T1562_.29.0575b13: 徐行申手探摸他財。未離處前皆名加行。物
T1562_.29.0575b14: 正離處。此刹那中表無表業。名本業道。此
T1562_.29.0575b15: 刹那後隨無表業。及持財出藏受用等。所有
T1562_.29.0575b16: 表業皆名後起。欲邪行業有三分者。且如男
T1562_.29.0575b17: 子於他女人先起愛心將行非禮。命使瞻察
T1562_.29.0575b18: 媒媾往來嚴身赴彼。言笑執觸事未果前皆
T1562_.29.0575b19: 名加行。事正究竟。此刹那中表無表業名本
T1562_.29.0575b20: 業道。有説。究竟謂入瘡門。有餘師言。謂泄
T1562_.29.0575b21: 不淨。此刹那後隨無表業。及餘叙愧執觸言
T1562_.29.0575b22: 辭所有表業皆名後起。虚誑語業有三分者。
T1562_.29.0575b23: 且如一類善行誑術。因求財物而活命者。先
T1562_.29.0575b24: 受情求許爲僞證。發行誑意往詣衆中。爲述
T1562_.29.0575b25: 己身堪爲誠證。言我於彼非怨非親。知諸惡
T1562_.29.0575b26: 中無過虚誑。知衆善内無過實語。我既於彼
T1562_.29.0575b27: 無所希求。豈自無辜爲擔毒刺。但恐賢直濫
T1562_.29.0575b28: 被刑科。未成證前皆名加行。若正對衆背想
T1562_.29.0575b29: 發言。不見等中詐言見等所誑領解。此刹那
T1562_.29.0575c01: 中表無表業名本業道。有説。所誑印可方
T1562_.29.0575c02: 成。若爾應無誑賢聖理。然誑賢聖爲過既深。
T1562_.29.0575c03: 由此應知前説爲善。此刹那後隨無表業。及
T1562_.29.0575c04: 獲財利以養己親。所有表業皆名後起。離間
T1562_.29.0575c05: 語業有三分者。且如一類發壞他心。遣使通
T1562_.29.0575c06: 傳。或身自往詐爲親附。冀信己言未壞他前
T1562_.29.0575c07: 皆名加行。發離間語他領刹那表無表業名
T1562_.29.0575c08: 本業道。有餘師説。他壞方成。若爾聖交深
T1562_.29.0575c09: 固難壞。應無壞聖離間語罪。然壞聖者獲罪
T1562_.29.0575c10: 既深。由此應知前説爲善。此刹那後隨無表
T1562_.29.0575c11: 業。及今所壞無再合心。所有表業皆名後
T1562_.29.0575c12: 起。麁惡語業有三分者。且如一類將發麁言。
T1562_.29.0575c13: 起憤恚心扼腕頓足。揚眉努目齧齒動脣。未
T1562_.29.0575c14: 發語前皆名加行。正發麁語他領刹那表無
T1562_.29.0575c15: 表業名本業道。有餘師説。他惱方成。若爾聖
T1562_.29.0575c16: 人具忍力者。既不可惱罵應無過。然罵賢聖
T1562_.29.0575c17: 獲罪既深。由此應知前説爲善。此刹那後隨
T1562_.29.0575c18: 無表業及背所罵重述惡言。所有表業皆名
T1562_.29.0575c19: 後起。雜穢語業有三分者。且如一類發戲調
T1562_.29.0575c20: 心。先取他財集諸綺論。齎持戲具來詣衆
T1562_.29.0575c21: 中。發戲言前皆名加行。正發戲語樂衆刹那
T1562_.29.0575c22: 表無表業名本業道。此刹那後隨無表業及
T1562_.29.0575c23: 獲財利收用擧藏。所有表業皆名後起。有餘
T1562_.29.0575c24: 師説。貪瞋邪見纔現在前即名業道。故無加
T1562_.29.0575c25: 行後起差別。如是説者。亦具三分有不善思。
T1562_.29.0575c26: 於貪瞋等能爲前後助伴事故。又諸業道展
T1562_.29.0575c27: 轉相望容有互爲加行後起。如有一類欲害
T1562_.29.0575c28: 怨敵。設諸謀策合構殺縁。或殺衆生祈請助
T1562_.29.0575c29: 力。或盜他物以資殺事。或婬彼婦令殺其夫。
T1562_.29.0576a01: 或知彼怨親友強盛。自力微劣殺計難成。是
T1562_.29.0576a02: 故先於怨親友所起語四過破壞其心。令於
T1562_.29.0576a03: 彼怨無心救護方便誘引令入己朋。或於彼
T1562_.29.0576a04: 財心生貪著。或即於彼起瞋恚心。或起邪
T1562_.29.0576a05: 見長養殺業。然後方殺既殺彼已。復於後時
T1562_.29.0576a06: 誅其所親。奪其財物婬其所愛。乃至後起
T1562_.29.0576a07: 邪見現前。如是名爲殺生業道。以十惡業道
T1562_.29.0576a08: 爲加行後起。所餘業道如應當知。有餘師説。
T1562_.29.0576a09: 貪等不應能爲加行。非唯心起加行即成未
T1562_.29.0576a10: 作事故。如是説者。貪等雖非所作業性。然
T1562_.29.0576a11: 彼貪等縁境生時非無力用。由有力用得加
T1562_.29.0576a12: 行名。方便引生諸業道故。今應詳議如前所
T1562_.29.0576a13: 説。隨此表業彼正命終。此刹那頃表無表業
T1562_.29.0576a14: 是謂殺生根本業道。此應非理。所以者何。爲
T1562_.29.0576a15: 所殺生住死有位。能殺生者彼刹那中表無
T1562_.29.0576a16: 表業即成業道。爲彼死後成業道耶。若所殺
T1562_.29.0576a17: 生住死有位。能殺生者業道即成。雖前所
T1562_.29.0576a18: 言且似無失。而於宗義決定相違。以所殺生
T1562_.29.0576a19: 與能殺者倶時捨命。亦應可説能殺生者殺
T1562_.29.0576a20: 業道成。許所殺猶存殺業道成故。此能殺
T1562_.29.0576a21: 者住死有時。所殺爾時既名正死。則能殺
T1562_.29.0576a22: 者應許獲得此一刹那殺生業道。然宗不許
T1562_.29.0576a23: 與所殺生倶時命終成業道罪。若彼死後業
T1562_.29.0576a24: 道方成。則前所言爲不應理。非所殺者正命
T1562_.29.0576a25: 終時可得名爲彼命已斷。如何先説彼正命
T1562_.29.0576a26: 終此刹那頃表無表業。是謂殺生根本業道。
T1562_.29.0576a27: 而今言死後殺業道方成。如是二途應善詳
T1562_.29.0576a28: 定。決定死後業道方成。而前所言正命終者。
T1562_.29.0576a29: 於已往事却説現聲。如有大王自遠已至。而
T1562_.29.0576b01: 問今者從何所來。或此於因假説爲果。謂所
T1562_.29.0576b02: 殺者正命終時。能殺有情加行表業。於殺有
T1562_.29.0576b03: 用非業道表。此業道表續加行生。彼所引故
T1562_.29.0576b04: 名加行果。然因於殺有勝功能。是故於因假
T1562_.29.0576b05: 説爲果。實非業道説業道聲。豈不此時表業
T1562_.29.0576b06: 有用。即應立此爲業道耶。非要有能方成業
T1562_.29.0576b07: 道。勿無表業失業道名。此於殺中有何功用。
T1562_.29.0576b08: 如無表業表亦應然。又理不應立加行表即
T1562_.29.0576b09: 爲業道。所殺有情於命終位命猶有故。要
T1562_.29.0576b10: 加行表與所殺生命倶時滅。彼死有後無同
T1562_.29.0576b11: 類命。一刹那中表無表業可成業道。此後念
T1562_.29.0576b12: 表於殺無能尚非殺生。何況是罪。但應無表
T1562_.29.0576b13: 得業道名。雖無殺能是殺果故。豈不後表理
T1562_.29.0576b14: 亦應然。殺表爲因所引起故。謂由加行果圓
T1562_.29.0576b15: 滿時。此二倶成根本業道。雖於他命斷此二
T1562_.29.0576b16: 無能。而有取當來非愛果用。暢殺思故名殺
T1562_.29.0576b17: 業道。如本論説頗有已害生殺生未滅耶。曰
T1562_.29.0576b18: 有。如已斷生命彼加行未息。此言何義。此中
T1562_.29.0576b19: 義者。以殺生時起殺加行總有三種。一唯由
T1562_.29.0576b20: 内。謂拳撃等。二唯由外。謂擲石等。三倶由
T1562_.29.0576b21: 二。謂揮刀等。於此三種殺加行中。有所殺生
T1562_.29.0576b22: 命雖已斷而能殺者生想未除。故於殺生不
T1562_.29.0576b23: 捨加行。由此本論作如是言。如已斷生命彼
T1562_.29.0576b24: 加行未息。於殺加行説殺生聲。故得説爲殺
T1562_.29.0576b25: 生未滅。此亦業道後。如何名加行。毘婆沙師
T1562_.29.0576b26: 作如是釋。此於後起説加行聲。所以者何。以
T1562_.29.0576b27: 能殺者殺加行想猶未息故。於所殺生已命
T1562_.29.0576b28: 終想猶未生故立加行名。如何但言此於後
T1562_.29.0576b29: 起應作是説及於根本。所以者何。以所殺
T1562_.29.0576c01: 者次死有。後一刹那時及此後時多刹那頃。
T1562_.29.0576c02: 能殺加行皆容未息。是故應言此於後起。及
T1562_.29.0576c03: 於根本説加行聲。無勞復説。及於根本。以
T1562_.29.0576c04: 於後起聲亦攝根本故。要於所殺死有後時
T1562_.29.0576c05: 能殺方成殺生根本。豈不根本及其後起皆
T1562_.29.0576c06: 於所殺死有後生。倶可名爲殺生後起。是故
T1562_.29.0576c07: 應信毘婆沙師於本論言極爲善釋。又經中
T1562_.29.0576c08: 説。苾芻當知。殺有三種。一從貪生。二從瞋
T1562_.29.0576c09: 生。三從癡生。乃至邪見有三亦爾。豈諸業道
T1562_.29.0576c10: 於究竟時皆由三根。佛作是説。非諸業道於
T1562_.29.0576c11: 究竟時皆由三根。加行有異。云何有異。頌
T1562_.29.0576c12: 曰
T1562_.29.0576c13:     加行三根起 彼無間生故
T1562_.29.0576c14:     貪等三根生
T1562_.29.0576c15: 論曰。不善業道加行生時。一一由三不善
T1562_.29.0576c16: 根起。依先等起故作是説。殺生加行由貪起
T1562_.29.0576c17: 者。如有貪彼齒髮身分。或爲得財。或爲戲樂。
T1562_.29.0576c18: 或爲拔濟親友自身。從貪引起殺生加行。從
T1562_.29.0576c19: 瞋起者。如爲除怨發憤恚心起殺加行。從癡
T1562_.29.0576c20: 起者。如波剌斯。作如是説。父母老病若令命
T1562_.29.0576c21: 終便生勝福。以令解脱現在衆苦。新得勝身
T1562_.29.0576c22: 明利根故。又謂是法祠中殺生。又諸王等
T1562_.29.0576c23: 依世法律誅戮怨敵除剪兇徒。謂成大福起
T1562_.29.0576c24: 殺加行。又外道言蛇蠍蜂等爲人毒害。殺便
T1562_.29.0576c25: 獲福。羊鹿水牛及餘禽獸。本擬供食故殺無
T1562_.29.0576c26: 罪。又因邪見殺害衆生。此等加行皆從癡起。
T1562_.29.0576c27: 偸盜加行從貪起者。如爲財利恭敬名譽。或
T1562_.29.0576c28: 爲救拔自身親友。從貪引起偸盜加行。從瞋
T1562_.29.0576c29: 起者。如爲降怨。發憤恚心起盜加行。從癡
T1562_.29.0577a01: 起者。如諸王等依世法律奪惡人財。謂法應
T1562_.29.0577a02: 爾無偸盜罪。又婆羅門作如是説。世間財物
T1562_.29.0577a03: 於劫初時大梵天王施諸梵志。於後梵志勢
T1562_.29.0577a04: 力微。劣爲諸卑族侵奪受用。今諸梵志於世
T1562_.29.0577a05: 他財。若奪若偸充衣充食。或充餘用或轉施
T1562_.29.0577a06: 他。皆用己財無偸盜罪。然彼取時有他物想。
T1562_.29.0577a07: 又因邪見盜他財物。此等皆名從癡所起。邪
T1562_.29.0577a08: 婬加行從貪起者。如於他室起染習心。或爲
T1562_.29.0577a09: 求財或求恭敬。此等加行從貪所生。從瞋
T1562_.29.0577a10: 生者。如爲除怨發憤恚心起婬加行。從癡起
T1562_.29.0577a11: 者。如波剌斯讃於母等行非梵行。又諸外
T1562_.29.0577a12: 道作如是言。一切女人如臼花果熟食階隥
T1562_.29.0577a13: 道路橋船。世間衆人應共受用。又如梵志讃
T1562_.29.0577a14: 牛祠中。有諸女男受持牛禁吸水齧草。或住
T1562_.29.0577a15: 或行不簡疎親隨遇隨合。此等加行從癡所
T1562_.29.0577a16: 生。虚誑語等從貪生者。如爲財利恭敬名譽
T1562_.29.0577a17: 濟己及親起四加行。從瞋生者。如爲除怨發
T1562_.29.0577a18: 憤恚心起四加行。從癡起者。如因邪見起
T1562_.29.0577a19: 誑語等四種加行。又虚誑語從癡起者。如外
T1562_.29.0577a20: 論言
T1562_.29.0577a21:     若人因戲笑 嫁娶對女王
T1562_.29.0577a22:     及救命救財 虚誑語無罪
T1562_.29.0577a23: 又雜穢語從癡起者。如依吠陀及餘邪論習學
T1562_.29.0577a24: 諷詠。傳授於他謂無罪愆。皆從癡起。貪等加
T1562_.29.0577a25: 行如何從三。以從三根無間生故。謂從貪等
T1562_.29.0577a26: 三不善根無間各容生三業道。由此已顯從
T1562_.29.0577a27: 貪瞋癡無間相應生三加行。依無間義亦生
T1562_.29.0577a28: 業道。已説不善從三根生。善復云何。頌曰
T1562_.29.0577a29:     善於三位中 皆三善根起
T1562_.29.0577b01: 論曰。諸善業道所有加行根本後起。皆從無
T1562_.29.0577b02: 貪無瞋無癡善根所起。以善三位皆是善心
T1562_.29.0577b03: 所等起故。善心必與三種善根共相應故。此
T1562_.29.0577b04: 善三位其相云何。謂遠離前不善三位。所有
T1562_.29.0577b05: 三位應知是善。且如勤策受具戒時。來入戒
T1562_.29.0577b06: 壇禮苾芻衆。至誠發語請親教師。乃至一白
T1562_.29.0577b07: 二羯磨等。皆名爲善業道加行。第三羯磨竟
T1562_.29.0577b08: 一刹那中表無表業名。根本業道。從此以後
T1562_.29.0577b09: 至説四依。及餘依前相續隨轉。表無表業皆
T1562_.29.0577b10: 名後起。如先所説非諸業道於究竟位皆由
T1562_.29.0577b11: 三根。應説由何根究竟何業道。頌曰
T1562_.29.0577b12:     殺麁語瞋恚 究竟皆由瞋
T1562_.29.0577b13:     盜邪行及貪 皆由貪究竟
T1562_.29.0577b14:     邪見癡究竟 許所餘由三
T1562_.29.0577b15: 論曰。惡業道中殺生麁語瞋恚業道。由瞋究
T1562_.29.0577b16: 竟要無所顧。極麁惡心現在前時此三成故。
T1562_.29.0577b17: 諸不與取欲邪行貪。此三業道由貪究竟要
T1562_.29.0577b18: 有所顧。極染汚心現在前時此三成故。邪見
T1562_.29.0577b19: 究竟要由愚癡。由上品癡現前成故。虚誑離
T1562_.29.0577b20: 間雜穢語三。一一許容由三究竟。以貪瞋等
T1562_.29.0577b21: 現在前時一一能令此三成故。貪瞋業道即
T1562_.29.0577b22: 貪瞋根。如何説由貪瞋究竟。如欲邪行業道
T1562_.29.0577b23: 生時。定有貪根能爲究竟。非貪瞋二業道生
T1562_.29.0577b24: 時。別有貪瞋能爲究竟。是故應説貪瞋等三
T1562_.29.0577b25: 一一皆由癡根究竟。非無癡者此三起故。有
T1562_.29.0577b26: 餘於此作是釋言。即説此法由此究竟。自體
T1562_.29.0577b27: 生時即業道故。彼理窮故作如是釋。然實貪
T1562_.29.0577b28: 等正現前時。幸有癡根能爲究竟。何縁不許
T1562_.29.0577b29: 執自體耶。餘業道中他究竟故。雖有此義而
T1562_.29.0577c01: 不許者。勿諸業道皆癡究竟。諸業道成時
T1562_.29.0577c02: 定有癡倶故無如是失。以殺盜等時雖皆有
T1562_.29.0577c03: 癡而瞋貪強故。若爾邪見應不由癡。以邪見
T1562_.29.0577c04: 倶癡不強故。不爾邪見倶起癡強。爾時無餘
T1562_.29.0577c05: 不善根故。非邪見體是不善根。故此倶癡根
T1562_.29.0577c06: 義爲勝。若爾貪等應不由癡。以貪及瞋是根
T1562_.29.0577c07: 是勝。倶行癡劣應不可言貪瞋業道由癡究
T1562_.29.0577c08: 竟。約能究竟爾時癡強。更無餘根究竟貪等。
T1562_.29.0577c09: 自體於自無助力能。寧可説言自究竟自。故
T1562_.29.0577c10: 癡究竟於理無失。有餘於此復作釋言。與貪
T1562_.29.0577c11: 瞋倶一果諸法。皆可隨勝立貪瞋名。彼與貪
T1562_.29.0577c12: 瞋倶時生故。亦可説彼究竟貪瞋。於此釋中
T1562_.29.0577c13: 亦容徴難。恐文煩雜。故應且止。諸惡業道何
T1562_.29.0577c14: 處起耶。頌曰
T1562_.29.0577c15:     有情具名色 名身等處起
T1562_.29.0577c16: 論曰。如前所説四品業道。三三一三隨其次
T1562_.29.0577c17: 第。於有情等四處而生。謂殺等三有情處起。
T1562_.29.0577c18: 偸盜等三衆具處起。唯邪見一名色處起。虚
T1562_.29.0577c19: 誑語等三名身等處起。由何建立殺業道成。
T1562_.29.0577c20: 謂由加行及由果滿。於此二分隨闕一時。不
T1562_.29.0577c21: 爲殺生根本罪觸。頗有殺者起殺加行及令
T1562_.29.0577c22: 果滿。而彼不爲殺罪觸耶。曰有。云何。頌曰
T1562_.29.0577c23:     倶死及前死 無根依別故
T1562_.29.0577c24: 論曰。若能殺者起殺加行。定欲殺他與所殺
T1562_.29.0577c25: 生倶時捨命或在前死。彼能殺者業道不成。
T1562_.29.0577c26: 所以者何。以所殺者其命猶在。不可即令能
T1562_.29.0577c27: 殺有情殺罪所觸。以所殺者命未斷故。非
T1562_.29.0577c28: 能殺者其命已終可得殺罪。別依生故。謂殺
T1562_.29.0577c29: 加行所依止身今已斷滅。雖有別類身同分
T1562_.29.0578a01: 生非罪依止。此曾未起殺生加行成殺業道
T1562_.29.0578a02: 理不應然。若爾此中爲問非理。既殺加行所
T1562_.29.0578a03: 依止身。非即能令殺生果滿。於前二分便爲
T1562_.29.0578a04: 闕一。如何以此蘊在心中。而可問言頗有殺
T1562_.29.0578a05: 者起殺加行及令果滿。若謂此中約一相續。
T1562_.29.0578a06: 言此起加行即此果滿者。是則亦應殺罪所
T1562_.29.0578a07: 觸。許前後生相續一故。又所説因無能證力。
T1562_.29.0578a08: 以能殺者死活不殊。謂就依身設彼活位。亦
T1562_.29.0578a09: 有念念異滅異生。非起加行身即能令果滿。
T1562_.29.0578a10: 何言依別故非殺罪所觸。若謂死後同分異
T1562_.29.0578a11: 故。與活有殊是。則還成闕於一分。爲問非理。
T1562_.29.0578a12: 此問應理因有證能。所以者何。義有別故。謂
T1562_.29.0578a13: 先問者作是問言。頗一相續起殺加行亦令果
T1562_.29.0578a14: 滿。而彼不爲殺罪觸耶。既前後生相續是一
T1562_.29.0578a15: 非闕一分。於後答者作是答言。以前後生身
T1562_.29.0578a16: 及同分是別業果。別依生故。不爲前生所作
T1562_.29.0578a17: 罪觸。若不許爾害非父母應成無間。又非人
T1562_.29.0578a18: 趣應成逆罪。而不許然。故依別因有能證力。
T1562_.29.0578a19: 若有多人集爲軍衆欲殺怨敵。或獵獸等。於
T1562_.29.0578a20: 中隨有一殺生時。何人得成殺生業道。頌曰
T1562_.29.0578a21:     軍等若同事 皆成如作者
T1562_.29.0578a22: 論曰。於軍等中若隨有一作殺生事如自作
T1562_.29.0578a23: 者。一切皆成殺生業道。由彼同許爲一事故。
T1562_.29.0578a24: 如爲一事展轉相教故。一殺生餘皆得罪。若
T1562_.29.0578a25: 有他力逼入此中。因即同心亦成殺罪。唯除
T1562_.29.0578a26: 若有立誓要期。救自命終亦不行殺。無殺心
T1562_.29.0578a27: 故不得殺罪
T1562_.29.0578a28: 説一切有部順正理論卷第四十一
T1562_.29.0578a29:
T1562_.29.0578b01:
T1562_.29.0578b02:
T1562_.29.0578b03:
T1562_.29.0578b04: 阿毘達磨順正理論卷第四十二
T1562_.29.0578b05:   尊者衆賢造
T1562_.29.0578b06: 　＊三藏法師玄奘奉　　詔譯　
T1562_.29.0578b07:   ＊辯業品第四之十
T1562_.29.0578b08: 今應思擇成業道相。謂齊何量名自殺生。乃
T1562_.29.0578b09: 至齊何名爲邪見。且先分別殺生相者。頌曰
T1562_.29.0578b10:     殺生由故思 他想不誤殺
T1562_.29.0578b11: 論曰。要由先發欲殺故思。於他有情他有情
T1562_.29.0578b12: 想作殺加行不誤而殺。謂唯殺彼不漫殺餘。
T1562_.29.0578b13: 齊此名爲殺生業道。有懷猶豫爲杌爲人。設
T1562_.29.0578b14: 復是人爲彼非彼因起決志。若是若非我定
T1562_.29.0578b15: 當殺。由心無顧。若殺有情亦成業道。如是
T1562_.29.0578b16: 業道若定若疑。但具殺縁皆有成理。於刹那
T1562_.29.0578b17: 滅行殺罪。如何成如何不成。無殺義故。謂衆
T1562_.29.0578b18: 生命過去已滅現在自滅未來未至。是故必
T1562_.29.0578b19: 無殺生命理。如何説滅。燈焔鈴聲准彼亦應
T1562_.29.0578b20: 通殺生義。謂障當命應生不生。以起惡心行
T1562_.29.0578b21: 殺加行。令所殺者現命滅時。不能爲因引同
T1562_.29.0578b22: 類命。障應生命令永不生。故名殺生。由斯
T1562_.29.0578b23: 獲罪。此所斷命爲屬於誰。謂命若無彼名死
T1562_.29.0578b24: 者。即是此命所依附身。標第六聲顯相屬義。
T1562_.29.0578b25: 如伽他説壽煖等言。故有命身名有命者。非
T1562_.29.0578b26: 實有我其理決然。已分別殺生。當辯不與
T1562_.29.0578b27: 取。頌曰
T1562_.29.0578b28:     不與取他物 力竊取屬己
T1562_.29.0578b29: 論曰。前不誤等言如應流至後。謂要先發欲
T1562_.29.0578c01: 盜故思。於他物中起他物想。或力或竊起盜
T1562_.29.0578c02: 加行。不誤而取令屬己身。齊此名爲不與取
T1562_.29.0578c03: 罪。若有盜取窣堵波物於佛得罪。佛將涅槃
T1562_.29.0578c04: 總受世間所施物故。有説。此罪於能護人。則
T1562_.29.0578c05: 彼自恣應無有罪。是故前説於理爲勝。盜亡
T1562_.29.0578c06: 僧物已作羯磨。於界内僧得偸盜罪。羯磨未
T1562_.29.0578c07: 了。於一切僧。若盜他人及象馬等。出所住
T1562_.29.0578c08: 處業道方成。已＊辯不與取。當＊辯欲邪行。頌
T1562_.29.0578c09: 曰
T1562_.29.0578c10:     欲邪行四種 行所不應行
T1562_.29.0578c11: 論曰。總有四種行不應行。皆得名爲欲邪行
T1562_.29.0578c12: 罪。一於非境。謂他所護。或母或父或父母
T1562_.29.0578c13: 親。乃至或夫所守護境。二於非道。謂設己妻
T1562_.29.0578c14: 口及餘道。三於非處。謂於制多寺中逈處。四
T1562_.29.0578c15: 於非時。謂懷胎時。飮兒乳時。受齋戒時。有
T1562_.29.0578c16: 説。若夫許受齋戒而有所犯。方謂非時。既不
T1562_.29.0578c17: 誤言亦流至此。若於他婦謂是己妻。或於己
T1562_.29.0578c18: 妻謂爲他婦。道非道等但有誤心。雖有所行
T1562_.29.0578c19: 而非業道。若於此他婦作餘他婦想行非梵
T1562_.29.0578c20: 行。有説。亦成加行受用時並於他境故。有説。
T1562_.29.0578c21: 如殺業道不成加行。究竟時前境各別故。苾
T1562_.29.0578c22: 芻尼等如有戒妻。若有侵&T020717;亦成業道。有
T1562_.29.0578c23: 説。此罪於所住王。以能護持及不許故。若王
T1562_.29.0578c24: 自犯業道亦成。故前所説於理爲勝。已辯欲
T1562_.29.0578c25: 邪行。當辯虚誑語。頌曰
T1562_.29.0578c26:     染異想發言 解義虚誑語
T1562_.29.0578c27: 論曰。説聽力故成虚誑語謂於所説異想發
T1562_.29.0578c28: 言。及所誑者解所説義。染心不誤方成業道。
T1562_.29.0578c29: 所誑未解雜穢語收。語多字成要最後念表
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