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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_.29.0578a01: 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
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:
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
T1562_.29.0579a01: 無表業方成業道。或隨所誑解義即成。前字
T1562_.29.0579a02: 倶行皆此加行。此中解義據所誑者能解名
T1562_.29.0579a03: 解非正解義。齊何名爲能解正解。前謂解
T1562_.29.0579a04: 者住耳識時。後謂正能分別其義。若正解義
T1562_.29.0579a05: 義意識知。語表耳識倶時滅故。應此業道
T1562_.29.0579a06: 唯無表成。是故理應善義言者住耳識位業
T1562_.29.0579a07: 道即成。能誑具足表無表故。有言。所誑隨
T1562_.29.0579a08: 解不解。但異想説業道即成。不爾此同離間
T1562_.29.0579a09: 語故。隨忍不忍要解方成。經説諸言略有十
T1562_.29.0579a10: 六。謂於不見不聞不覺不知事中言實見等。
T1562_.29.0579a11: 所見等中言不見等。如是八種名非聖言。不
T1562_.29.0579a12: 見等中言不見等。所見等中言實見等。如是
T1562_.29.0579a13: 八種名爲望言。何等名爲所見等相。頌曰
T1562_.29.0579a14:     由眼耳意識 并餘三所證
T1562_.29.0579a15:     如次第名爲 所見聞知覺
T1562_.29.0579a16: 論曰。若境由眼耳意餘識所證。如次名所見
T1562_.29.0579a17: 等。鼻舌身根取至境故總名爲覺餘。經定説
T1562_.29.0579a18: 三根所取爲所覺故。經言。大母。汝意云何。
T1562_.29.0579a19: 諸所有色非汝眼見。非汝曾見非汝當見非
T1562_.29.0579a20: 希求見汝。爲因此起欲起貪起親起愛起阿
T1562_.29.0579a21: 頼耶起尼延底起耽著不。不爾大徳。諸所有
T1562_.29.0579a22: 聲非汝耳聞。廣説乃至。諸所有法非汝意知。
T1562_.29.0579a23: 廣説乃至。不爾大徳。復告*大母汝於此中應
T1562_.29.0579a24: 知所見唯有所見。應知所聞所覺所知。唯有
T1562_.29.0579a25: 所聞所覺所知。此經既於色聲法境説爲所
T1562_.29.0579a26: 見所聞所知。准此於餘定立所覺。若不許
T1562_.29.0579a27: 爾。所覺是何又香等三。在所見等外。於彼三
T1562_.29.0579a28: 境應不起言説。經主撥言。此不成證。經義別
T1562_.29.0579a29: 故。非此經中佛欲決判四所言相然見此經
T1562_.29.0579b01: 所説義者。謂佛勸彼於六境中。及於見等四
T1562_.29.0579b02: 所言事。應知但有所見等言。不應増益愛非
T1562_.29.0579b03: 愛相。若爾何相名所見等。有餘師説。若是五
T1562_.29.0579b04: 現所證境名爲所見。若他傳説名爲所聞。
T1562_.29.0579b05: 運自心以種種理比度所許名爲所覺。若
T1562_.29.0579b06: 意*現證名爲所知。於五境中皆容起四。於第
T1562_.29.0579b07: 六境除見有三。由此覺名非無所目。香等三
T1562_.29.0579b08: 境言説非無。復引古師別釋此四。今謂經主
T1562_.29.0579b09: 唯申自執非我許此。經判所言相故但言經
T1562_.29.0579b10: 證。三根所取名爲所覺。起所覺言故。我師宗
T1562_.29.0579b11: 隨此經立所見等相。於理無違。雖説爲遮於
T1562_.29.0579b12: 彼増益愛非愛相。非不應理言六四別於理
T1562_.29.0579b13: 不然。前經後經義相似故。我見此經所説義
T1562_.29.0579b14: 者謂教*大母如於三時色等境中。若不見等
T1562_.29.0579b15: 不希求故。欲等不生如是。若知所見等境唯
T1562_.29.0579b16: 有所見等。欲等亦不生欲等。但由自分別故。
T1562_.29.0579b17: 我隨經義解此經文。非如經主隨自分別。故
T1562_.29.0579b18: 後*大母領佛教言。我解世尊所説義者
T1562_.29.0579b19:     見色已失念 妄増愛相者
T1562_.29.0579b20:     心便受愛染 及住於耽著
T1562_.29.0579b21:     彼由起此受 衆多相現前
T1562_.29.0579b22:     故彼心恒時 爲諸貪害惱
T1562_.29.0579b23:     如是集衆苦 便遠於涅槃
T1562_.29.0579b24:     愛盡故涅槃 日親之所説
T1562_.29.0579b25:     見色已正念 不増愛相者
T1562_.29.0579b26:     心不受愛染 及不住耽著
T1562_.29.0579b27:     彼由不起受 衆多相現前
T1562_.29.0579b28:     故彼心恒時 離諸貪害惱
T1562_.29.0579b29:     如是滅衆苦 便近於涅槃
T1562_.29.0579c01:     愛盡故涅槃 日親之所説
T1562_.29.0579c02: 如是於聲香味觸法一一廣説。世尊亦讃能
T1562_.29.0579c03: 如是解。善哉善哉。故經主言經義別者。誠
T1562_.29.0579c04: 如所説以經義別。經主於中異分別故。又何
T1562_.29.0579c05: 意趣朋彼二師違理教釋。而偏憎背毘婆
T1562_.29.0579c06: 沙者順理教言。且彼二師所釋違教。所見等
T1562_.29.0579c07: 相佛於經中於色等境分明別説。而彼棄捨
T1562_.29.0579c08: 異建立故。亦與隨教正理相違。説五境中各
T1562_.29.0579c09: 具有四。第六境上唯有三等。然法最可立所
T1562_.29.0579c10: 見名。非聲等中可名所見。如言佛見去來世
T1562_.29.0579c11: 等。此皆意識不共境故。曾無聖教言耳見聲
T1562_.29.0579c12: 鼻見香等。如何五境皆名所見唯非第六。又
T1562_.29.0579c13: 彼自説若意現證名爲所知。法既所知應名
T1562_.29.0579c14: 所見。現所證故猶如色等。此有何理唯五所
T1562_.29.0579c15: 證。立所見名。又後師釋。自内所受及自所
T1562_.29.0579c16: 證。名爲所知。若爾見何縁非自内所受。是則
T1562_.29.0579c17: 所見應即所知。又所覺知應無差別。倶是意
T1562_.29.0579c18: 識自所證故。又諸比量現量爲先達正理人
T1562_.29.0579c19: 皆所共許。若比量境方名所覺。不應所覺在
T1562_.29.0579c20: 所知先。故彼二師義無端緒。今謂經主僻執
T1562_.29.0579c21: 居心。背此正宗黨彼邪説。頗有由身表異想
T1562_.29.0579c22: 義成妄語不。有。故論言頗有不動身殺生罪
T1562_.29.0579c23: 觸耶。曰有。謂發語。頗有不發語妄語罪觸耶。
T1562_.29.0579c24: 曰有。謂動身。頗有不動身不發語二罪所觸
T1562_.29.0579c25: 耶。曰有。謂仙人意憤。及長養業時。經主於此
T1562_.29.0579c26: 作如是難。若不動身亦不發語。欲無無表離
T1562_.29.0579c27: 表而生。此二如何得成業道。於如是難應設
T1562_.29.0579c28: 劬勞。彼謂實無表無表業。豈容不立此二業
T1562_.29.0579c29: 道。彼亦應辯觸二罪因。非但起惡思有太過
T1562_.29.0580a01: 失故。若要依身語二門轉思。起欲殺誑心即
T1562_.29.0580a02: 應成逆。彼不成者仙等應同。既不動身亦不
T1562_.29.0580a03: 發語。如何成業道。及依身語門應設劬勞。
T1562_.29.0580a04: 釋如是難。然我且釋布灑他時。如由動身能
T1562_.29.0580a05: 表語義生語業道。若身不動能表語義業道
T1562_.29.0580a06: 亦生。然説戒時彼有所犯。默然表淨令衆咸
T1562_.29.0580a07: 知。如何不生妄語業道。仙人意憤義等教他。
T1562_.29.0580a08: 彼於有情心無所顧。非人敬彼知有惡心。動
T1562_.29.0580a09: 身爲殺彼生業道。仙以何表令鬼知心。彼由
T1562_.29.0580a10: 意憤身語必變。或由呪詛必動身語。有餘師
T1562_.29.0580a11: 説。非於欲界一切無表悉依表生。如得果時
T1562_.29.0580a12: 五苾芻等得別解脱戒。不善亦應然然彼先
T1562_.29.0580a13: 時決定有表。餘亦應爾。仙如前説。布灑他
T1562_.29.0580a14: 時得妄語者。謂不清淨詐入僧中坐現威儀。
T1562_.29.0580a15: 或有所説。此謂先表。餘例應思。已*辯虚誑
T1562_.29.0580a16: 語。當*辯餘三語。頌曰
T1562_.29.0580a17:     染心壞他語 説名離間語
T1562_.29.0580a18:     非愛麁惡語 諸染雜穢語
T1562_.29.0580a19:     餘説異三染 佞歌邪論等
T1562_.29.0580a20: 論曰。若染汚心發壞他語。若他壞不壞倶成
T1562_.29.0580a21: 離間語。解義不誤流至此中。若以染心發非
T1562_.29.0580a22: 愛語。毀訾於他名麁惡語。前染心語流至此
T1562_.29.0580a23: 故。解義不誤亦與前同。一切染心所發諸語。
T1562_.29.0580a24: 名雜穢語。皆雜穢故。唯前語字流至此中。有
T1562_.29.0580a25: 説。異前三餘染心所發佞歌邪論等方雜穢
T1562_.29.0580a26: 語收。佞謂苾芻邪求名利發諂愛語。歌謂倡
T1562_.29.0580a27: 伎染心悦他作諸詞曲。及染心者諷吟相調。
T1562_.29.0580a28: 邪論者。謂勝數明等述惡見言等。謂染心所
T1562_.29.0580a29: 發悲歎及戲論語。輪王現時歌詠等語。隨順
T1562_.29.0580b01: 出離與染相違。故彼皆非雜穢語攝。有説。彼
T1562_.29.0580b02: 有嫁娶等言。雜穢語收非業道攝。薄塵類故。
T1562_.29.0580b03: 不引無表非無無表可業道攝。已辯三語。當
T1562_.29.0580b04: 辯意三。頌曰
T1562_.29.0580b05:     惡欲他財貪 憎有情瞋恚
T1562_.29.0580b06:     撥善惡等見 名邪見業道
T1562_.29.0580b07: 論曰。於他財物非理耽求欲令屬己。或力或
T1562_.29.0580b08: 竊。如是惡欲名貪業道。豈不欲愛皆名爲貪。
T1562_.29.0580b09: 如五蓋經。依貪欲蓋佛説應斷。此世間貪雖
T1562_.29.0580b10: 皆名貪非皆業道。由前已説諸惡行中攝麁
T1562_.29.0580b11: 品爲十業道故。唯於他物起惡欲貪名貪業
T1562_.29.0580b12: 道。若異此者貪著己物業道應成。輪王北洲
T1562_.29.0580b13: 爲難亦爾。於有情類起憎恚心。欲爲逼迫。名
T1562_.29.0580b14: 瞋業道。於善惡等惡見撥無。此見名爲邪見
T1562_.29.0580b15: 業道。擧初攝後故説等言。具足應如契經所
T1562_.29.0580b16: 説謗因謗果。二世尊等總十一類邪見不同。
T1562_.29.0580b17: 謂無施與。乃至廣説。如是已辯十業道相。依
T1562_.29.0580b18: 何義釋諸業道名。頌曰
T1562_.29.0580b19:     此中三唯道 七業亦道故
T1562_.29.0580b20: 論曰。十業道中後三唯道。業之道故立業道
T1562_.29.0580b21: 名。彼相應思説名爲業。彼轉故轉。彼行故
T1562_.29.0580b22: 行。如彼勢力而造作故。前七是業身。語業故。
T1562_.29.0580b23: 亦業之道。思所遊故。由能等起身語業思。託
T1562_.29.0580b24: 身語業爲境轉故。業業之道立業道名。故於
T1562_.29.0580b25: 此中言業道者。具顯業道業業道業。雖不同
T1562_.29.0580b26: 類而一爲餘。世記論中倶極成故。或業之道
T1562_.29.0580b27: 故名業道。亦業亦道故名業道。具足應言業
T1562_.29.0580b28: 道業道。以一爲餘但言業道。善業道義類此
T1562_.29.0580b29: 應知。加行後起應名業道。思亦縁彼爲境轉
T1562_.29.0580c01: 故。理亦應説而不説者。爲本依本彼方轉故。
T1562_.29.0580c02: 先説麁品爲業道故。又由根本有減増故。令
T1562_.29.0580c03: 内外物有減有増。二分不然。故非業道。一切
T1562_.29.0580c04: 惡業道皆現善相違。斷諸善根由何業道。斷
T1562_.29.0580c05: 續善相差別云何。頌曰
T1562_.29.0580c06:     唯邪見斷善 所斷欲生得
T1562_.29.0580c07:     撥因果一切 漸斷二倶捨
T1562_.29.0580c08:     人三洲男女 見行斷非得
T1562_.29.0580c09:     續善疑有見 頓現除逆者
T1562_.29.0580c10: 論曰。惡業道中唯有上品圓滿邪見能斷善
T1562_.29.0580c11: 根。若爾何縁本論中説。云何上品諸不善根。
T1562_.29.0580c12: 謂諸不善根能斷善根者。或離欲位最初所
T1562_.29.0580c13: 除。由不善根能引邪見。故邪見事推在彼根。
T1562_.29.0580c14: 如火燒村。火由賊起。故世間説被賊燒村。何
T1562_.29.0580c15: 等善根爲此所斷。謂唯欲界生得善根。色無
T1562_.29.0580c16: 色善先不成故。施設足論當云何通。如彼論
T1562_.29.0580c17: 言唯由此量是人已斷三界善根。依上善根
T1562_.29.0580c18: 得更遠説。令此相續非彼器故。何縁唯斷生
T1562_.29.0580c19: 得善根。加行善根先已退故。如説。如是補
T1562_.29.0580c20: 特伽羅成就善法。乃至廣説。此中所言成善
T1562_.29.0580c21: 法者。總説成就加行生得。復言善法隱沒
T1562_.29.0580c22: 者。此言唯説加行善。將斷善時最初捨故。言
T1562_.29.0580c23: 有隨倶行善根未斷者。此顯猶有生得善根。
T1562_.29.0580c24: 彼於後時一切悉斷。由此斷故名斷善根。此
T1562_.29.0580c25: 斷善根何因何位。謂有一類先成暴惡意樂
T1562_.29.0580c26: 隨眠。後逢惡友縁力所資轉復増盛。故善根
T1562_.29.0580c27: 減不善根増。後起撥因撥果邪見。令一切善
T1562_.29.0580c28: 皆悉隱沒。由此相續離善而住。此因此位斷
T1562_.29.0580c29: 諸善根。何名撥因撥果邪見。謗妙惡行名爲
T1562_.29.0581a01: 撥因。謗果異熟名爲撥果。邪見有二。謂自
T1562_.29.0581a02: 界縁及他界縁。或有漏縁及無漏縁。誰能
T1562_.29.0581a03: 斷善。應言一切能斷善根。九品善根爲可頓
T1562_.29.0581a04: 斷。如見道斷見所斷耶。不爾云何。謂漸次斷
T1562_.29.0581a05: 九品邪見。九品善根順逆相望漸次斷故。如
T1562_.29.0581a06: 修道斷修所斷惑。謂下下品斷上上品。至上
T1562_.29.0581a07: 上品斷下下品。故本論説。云何名微倶行善
T1562_.29.0581a08: 根。謂斷善根時最後所捨者。由捨彼故名斷
T1562_.29.0581a09: 善根。若爾彼文何理。復説云何上品諸不善
T1562_.29.0581a10: 根。謂諸不善根能斷善根者。不應於此微其
T1562_.29.0581a11: 理趣。乘前爲問其理已成。謂此乘前所斷微
T1562_.29.0581a12: 善。即問能斷上不善根。前微善根既下品攝。
T1562_.29.0581a13: 後能斷者理上品收。故於此中不勞徴難。既
T1562_.29.0581a14: 如修道斷所斷惑。理於中間通起不起。諸律
T1562_.29.0581a15: 儀果有從加行。有從生得善心所生。若從加
T1562_.29.0581a16: 行善心生者。律儀先捨後斷善根。然斷善根
T1562_.29.0581a17: 加行根本皆名斷善。依此故説斷善根位捨
T1562_.29.0581a18: 諸律儀。若從生得善心生者。隨斷何品能
T1562_.29.0581a19: 生善根。所生律儀爾時便捨。捨能等起彼隨
T1562_.29.0581a20: 捨故。爲在何處能斷善根。人趣三洲非在惡
T1562_.29.0581a21: 趣亦非天趣。所以者何。以惡趣中染不染慧
T1562_.29.0581a22: 不堅牢故。以天趣中現見善惡諸業果故。言
T1562_.29.0581a23: 三洲者。除北倶盧。彼無極惡阿世耶故。有
T1562_.29.0581a24: 餘師説。唯贍部洲。若爾便違本論所説。如本
T1562_.29.0581a25: 論説。贍部洲人極少成八根。東西洲亦爾。如
T1562_.29.0581a26: 是斷善依何類身。唯男女身志意定故。有餘
T1562_.29.0581a27: 師説。亦非女身欲勤慧等皆昧鈍故。若爾便
T1562_.29.0581a28: 違本論所説。如本論説若成女根定成八根。
T1562_.29.0581a29: 男根亦爾。爲何行者能斷善根。唯見行人非
T1562_.29.0581b01: 愛行者。諸見行者惡阿世耶極堅深故。彼惡
T1562_.29.0581b02: 意樂推求相續。故名極堅。見遠隨入故名極
T1562_.29.0581b03: 深。以極堅深故能斷善。諸愛行者惡阿世耶
T1562_.29.0581b04: 極躁動故。由斯理趣非扇搋等能斷善根。又
T1562_.29.0581b05: 此類人如惡趣故。此善根斷其體是何。善
T1562_.29.0581b06: 斷應知非得爲體。以重邪見現在前時。能令
T1562_.29.0581b07: 善根成就得滅。不成就得相續而生。此位名
T1562_.29.0581b08: 爲善根已斷。故善斷體即是非得。前已成立
T1562_.29.0581b09: 非得實有。善根斷已由何復續。由疑有見謂
T1562_.29.0581b10: 續善位或由因力或依善友。有於因果欻復
T1562_.29.0581b11: 生疑。所招後世爲無爲有。有於因果欻生正
T1562_.29.0581b12: 見。定有後世先執是邪。爾時善根成就得還
T1562_.29.0581b13: 起。不成就得滅名續善根。九品善根頓續漸
T1562_.29.0581b14: 起。如頓除病氣力漸増。於現身中能續善不。
T1562_.29.0581b15: 亦有能續除造逆人。有餘師言。斷見増者亦
T1562_.29.0581b16: 非現世。能續善根依彼二人。經作是説。彼定
T1562_.29.0581b17: 於現法不能續善根。彼人定從地獄將沒。或
T1562_.29.0581b18: 即於彼將受生時能續善根非餘位。故言將
T1562_.29.0581b19: 生位謂中有中。將歿時言謂彼將死。若由因
T1562_.29.0581b20: 力彼斷善根。將死時續。若由縁力彼斷善根
T1562_.29.0581b21: 將生時續。由自他力應知亦爾。又意樂壞非
T1562_.29.0581b22: 加行壞。斷善根者是人現世能續善根。
T1562_.29.0581b23: 意樂壞加行亦壞。斷善根者要身壞後方續
T1562_.29.0581b24: 善根。謂世有人撥無後世名意樂壞。而不隨
T1562_.29.0581b25: 彼意樂所作非加行壞。見壞戒不壞。見壞戒
T1562_.29.0581b26: 亦壞。斷善根者應知亦爾。非劫將壞及劫初
T1562_.29.0581b27: 成有斷善根。壞器世間増上力故。相續潤
T1562_.29.0581b28: 故。行妙行者不斷善根。以心堅牢有所樂故。
T1562_.29.0581b29: 斷善邪定四句差別。謂補剌拏未生怨王提
T1562_.29.0581c01: 婆達多所餘人等。如其次第應知差別。斷善
T1562_.29.0581c02: 邪見破僧妄語。當知定招無間異熟。餘無間
T1562_.29.0581c03: 業或招無間。或招所餘地獄異熟。已乘義便
T1562_.29.0581c04: 辯斷善根。今應復明本業道義。所説善惡二
T1562_.29.0581c05: 業道中。有幾並生與思倶轉。頌曰
T1562_.29.0581c06:     業道思倶轉 不善一至八
T1562_.29.0581c07:     善總開至十 別遮一八五
T1562_.29.0581c08: 論曰。於諸業道思倶轉中。且不善與思從一
T1562_.29.0581c09: 唯至八。一倶轉者。謂離所餘貪等三中隨一
T1562_.29.0581c10: 現起。若先加行所造惡業。貪等餘染及不染
T1562_.29.0581c11: 心現在前時隨一究竟。經主唯説不染汚心
T1562_.29.0581c12: 此言太減。以慢疑等染心起時亦有由先加
T1562_.29.0581c13: 行所起業道成故。又説加行造惡色業色言
T1562_.29.0581c14: 太増。無色無容先加行造不染心起業道方
T1562_.29.0581c15: 成。須簡別故。後如是類例應彈斥。有餘師
T1562_.29.0581c16: 説。身三業道一一思倶轉。謂殺盜邪婬。理不
T1562_.29.0581c17: 應然。邪婬必二無遣他爲故。必貪究竟故。殺
T1562_.29.0581c18: 盜自爲。亦必二故。設據遣他作應差別言。謂
T1562_.29.0581c19: 於究竟時貪等不起。又説。雜穢語及貪瞋等
T1562_.29.0581c20: 三。隨一現前名一倶轉。此亦非理。闕唯言故。
T1562_.29.0581c21: 如我先説於理爲善。二倶轉者。謂行邪行
T1562_.29.0581c22: 若自行殺盜雜穢語。或遣他爲隨一成位。貪
T1562_.29.0581c23: 瞋邪見隨一現前。若先加行所造惡業貪等
T1562_.29.0581c24: 餘染。及不染心現在前時隨二究竟。經主於
T1562_.29.0581c25: 此作如是言。謂瞋心時究竟殺業。若起貪位
T1562_.29.0581c26: 成不與取。或欲邪行或雜穢語。此亦非理。若
T1562_.29.0581c27: 自究竟則應於殺無勞説瞋。此更無容餘究
T1562_.29.0581c28: 竟故。於盜邪行説貪亦然。説起貪時成雜穢
T1562_.29.0581c29: 語。此言闕減。容三成故。若先加行於究竟
T1562_.29.0582a01: 時一一應言貪等隨一。有餘師説。於他命財
T1562_.29.0582a02: 起欲殺盜心令死時即取。或他婢等住船等
T1562_.29.0582a03: 中。犯邪行時。盜離本處。此非唯二。以貪瞋中
T1562_.29.0582a04: 隨其所應必有一故。又説虚誑離間麁惡隨
T1562_.29.0582a05: 起一時亦二倶轉。此亦非理貪瞋等。三隨其
T1562_.29.0582a06: 所應容有一故。由此先説於理爲善。三倶轉
T1562_.29.0582a07: 者。謂先加行所造惡業貪等起時隨二究竟。
T1562_.29.0582a08: 若遣一使作殺等一。自行婬等。倶時究竟。若
T1562_.29.0582a09: 自作二如理應思。若先加行所造惡業。貪等
T1562_.29.0582a10: 餘染及不染心現在前時隨三究竟。若起貪
T1562_.29.0582a11: 等餘染心時。自成攝離間虚誑語業等使作
T1562_.29.0582a12: 一等如理應思。有餘師言。遣二使已自行邪
T1562_.29.0582a13: 行倶究竟時。及語前三隨倶起二此亦非理。
T1562_.29.0582a14: 婬究竟時定有貪故。發語業道貪等三中容
T1562_.29.0582a15: 有一故。設起餘心應差別故。四倶轉者。謂欲
T1562_.29.0582a16: 壞他説虚誑言。或麁惡語。意業道一。語業道
T1562_.29.0582a17: 三。若遣二使自行婬等。若先加行所造惡業。
T1562_.29.0582a18: 貪等起時隨三究竟。如是等類准例應思。有
T1562_.29.0582a19: 餘師言。倶説四語。此説非理。應分別故。如是
T1562_.29.0582a20: 五六七皆如理應思。八倶轉者。謂先加行作
T1562_.29.0582a21: 六惡業。自行邪欲倶時究竟。餘例應思。後三
T1562_.29.0582a22: 不倶故無九十。何縁邪欲要自究竟非如殺
T1562_.29.0582a23: 等。遣他亦成殺等遣他染心定故。謂若遣使
T1562_.29.0582a24: 行殺生等定有染心。遣他行婬容心無染。如
T1562_.29.0582a25: 嫁女等。又此類惑必現前故。謂由此類煩惱
T1562_.29.0582a26: 現起。自行殺等令他亦然。非遣他婬惑必如
T1562_.29.0582a27: 自。又自遠離行不應行。非遣他行名自犯故。
T1562_.29.0582a28: 謂有遠離行不應行。授女與夫自非犯者。若
T1562_.29.0582a29: 於此境自離殺生。遣他殺時自名殺者。曾聞
T1562_.29.0582b01: 菩薩將女施他便獲愛果。然非梵行不善業
T1562_.29.0582b02: 攝。若遣他犯與自作同。豈容安住惡業加行
T1562_.29.0582b03: 能招福果。或諸菩薩應犯邪行。又離殺等依
T1562_.29.0582b04: 遮境成。離行邪婬遮己身故。由此非殺一切
T1562_.29.0582b05: 有情。皆成他勝隨於一切。但有行婬皆名
T1562_.29.0582b06: 犯重。又理必爾以諸苾芻但遣殺人必成他
T1562_.29.0582b07: 勝。雖行媒嫁而不犯重。何縁遣離殺不得離
T1562_.29.0582b08: 殺戒。但遣他殺生便得殺生罪。此例非等非
T1562_.29.0582b09: 無殺思有遣他殺有無離殺思。而遣他離殺
T1562_.29.0582b10: 義不同故。又受持戒於此處強捨犯尸羅於
T1562_.29.0582b11: 他處勝故於犯戒有遣他犯名自犯。若於持
T1562_.29.0582b12: 戒無遣他持名自持。又先已説。先説者何。謂
T1562_.29.0582b13: 欲界中惡勝善劣。又縁起法有種種殊不可
T1562_.29.0582b14: 爲難。且如眼識不住色中。亦非住眼隨眼増
T1562_.29.0582b15: 損而不隨色。又如從心生大顯等不隨心力
T1562_.29.0582b16: 成善等性。而形善等差別隨心。又語業聲性
T1562_.29.0582b17: 隨心轉。彈指聲等性不隨心。又他命終方成
T1562_.29.0582b18: 殺業。他壞不壞成離間等。如是於戒遣他受
T1562_.29.0582b19: 持無自受持。若於犯戒遣他毀犯有自毀犯。
T1562_.29.0582b20: 於中遣殺成能殺人。遣他行婬不成婬者。如
T1562_.29.0582b21: 是已説不善業道與思倶轉數有不同。善業
T1562_.29.0582b22: 道與思總開容至十。別據顯相遮一八五。二
T1562_.29.0582b23: 倶轉者。謂善五識及依無色。盡無生智現在
T1562_.29.0582b24: 前時無散善七。此相應慧非見性故。無色定
T1562_.29.0582b25: 倶無律儀故。三倶轉者。謂與正見相應。意識
T1562_.29.0582b26: 現在前時無七色善。四倶轉者謂惡無記心
T1562_.29.0582b27: 現在前位。得近住近事勤策律儀。六倶轉者。
T1562_.29.0582b28: 謂善五識現在前時得上三戒。七倶轉者謂
T1562_.29.0582b29: 善意識無隨轉色正見相應現在前時得上三
T1562_.29.0582c01: 戒。或惡無記心現前時得苾芻戒。九倶轉者。
T1562_.29.0582c02: 謂善五識及依無色。盡無生智現在前時得
T1562_.29.0582c03: 苾芻戒。或靜慮攝盡無生智相應意識現在
T1562_.29.0582c04: 前時。十倶轉者。謂善意識無隨轉色。正見
T1562_.29.0582c05: 相應現在前時得苾芻戒。或餘一切有隨轉
T1562_.29.0582c06: 色正見相應心正起位。別據顯相所遮如是。
T1562_.29.0582c07: 通據隱顯則無所遮。謂離律儀有一八五。一
T1562_.29.0582c08: 倶轉者。謂惡無記心現在前時得一支遠離。
T1562_.29.0582c09: 五倶轉者。謂善意識無隨轉色正見相應現
T1562_.29.0582c10: 在前時得二支等。八倶轉者。謂此意識現在
T1562_.29.0582c11: 前時。得五支等。善惡業道。於何界趣處。幾唯
T1562_.29.0582c12: 成就。幾亦通現行。頌曰
T1562_.29.0582c13:     不善地獄中 麁雜瞋通二
T1562_.29.0582c14:     貪邪見成就 北洲成後三
T1562_.29.0582c15:     雜語通現成 餘欲十通二
T1562_.29.0582c16:     善於一切處 後三通現成
T1562_.29.0582c17:     無色無想天 前七唯成就
T1562_.29.0582c18:     除處通成現 除地獄北洲
T1562_.29.0582c19: 論曰。且於不善十業道中。那落迦中三通二
T1562_.29.0582c20: 種。謂麁惡語雜穢語瞋。三種皆通現行成就。
T1562_.29.0582c21: 苦逼相罵故有麁惡語。怨歎悲叫故有雜穢
T1562_.29.0582c22: 語。身心麁強&T014461;戻不調由互相憎故有瞋恚。
T1562_.29.0582c23: 貪及邪見成而不行。無可愛境故。現見業果
T1562_.29.0582c24: 故。無相害法故無殺生。謂彼但由業盡故死。
T1562_.29.0582c25: 無攝財女故無盜婬。以無用故無虚誑語。或
T1562_.29.0582c26: 虚誑語令他想倒。彼想常倒故無誑語。彼常
T1562_.29.0582c27: 離故。或無用故。無離間語。北倶盧洲貪瞋
T1562_.29.0582c28: 邪見皆定成就而不現行。不攝我所故。身心
T1562_.29.0582c29: 柔軟故。無惱害事故。無惡意樂故。唯雜穢
T1562_.29.0583a01: 語彼通現成。由彼有時染心歌詠。壽量定故
T1562_.29.0583a02: 無有殺生。無攝財物及女人故無不與取及
T1562_.29.0583a03: 欲邪行。無誑心故無虚誑語。或無用故常和
T1562_.29.0583a04: 穆故無離間語。言清美故無麁惡語。彼人云
T1562_.29.0583a05: 何行非梵行。謂彼男女互起染時。執手相牽
T1562_.29.0583a06: 往詣樹下。樹枝垂覆知是應行樹不垂枝兩
T1562_.29.0583a07: 愧而別。除前地獄北倶盧洲。餘欲界中十皆
T1562_.29.0583a08: 通二。謂於欲界天鬼傍生及人三洲。十惡業
T1562_.29.0583a09: 道皆通成現。然有差別。謂天鬼傍生。前七
T1562_.29.0583a10: 業道唯有處中攝無不律儀。人三洲中二種
T1562_.29.0583a11: 倶有。雖諸天衆無有殺天。而或有時殺害餘
T1562_.29.0583a12: 趣。有餘師説。天亦殺天。雖天身支斷已還出。
T1562_.29.0583a13: 斬首中截則不更生。故欲天中有殺業道。已
T1562_.29.0583a14: 説不善。善業道中無貪等三。於三界五趣皆
T1562_.29.0583a15: 通二種。謂成就現行。身語七支無色無想但
T1562_.29.0583a16: 容成就必不現行。謂聖有情生無色界成就
T1562_.29.0583a17: 過未無漏律儀。無想有情必成過未第四靜
T1562_.29.0583a18: 慮靜慮律儀。然聖隨依何靜慮地曾起曾滅
T1562_.29.0583a19: 無漏尸羅。生無色時成彼過去。若未來世六
T1562_.29.0583a20: 地皆成。二處皆無現起義者。無色唯有四蘊
T1562_.29.0583a21: 性故。無想有情無定心故。律儀必託大種。定
T1562_.29.0583a22: 心二處互無故不現起。餘界趣處除地獄北
T1562_.29.0583a23: 洲。七善皆通現行及成就。然有差別。謂鬼傍
T1562_.29.0583a24: 生有離律儀處中業道。若於色界唯有律儀。
T1562_.29.0583a25: 三洲欲天皆具二種。善惡業道得果云何。頌
T1562_.29.0583a26:
T1562_.29.0583a27:     皆能招異熟 等流増上果
T1562_.29.0583a28:     此令他受苦 斷命壞威故
T1562_.29.0583a29: 論曰。且先分別十惡業道各招三果。其三者
T1562_.29.0583b01: 何。異熟等流増上別故。謂於十種若習若修
T1562_.29.0583b02: 若多所作。由此力故生捺落迦。是異熟果。從
T1562_.29.0583b03: 彼出已來生此間人同分中受等流果。謂殺
T1562_.29.0583b04: 生者壽量短促。不與取者資財乏匱。欲邪行
T1562_.29.0583b05: 者妻不貞良。虚誑語者多遭誹謗。離間語者
T1562_.29.0583b06: 親友乖穆。麁惡語者恒聞惡聲。雜穢語者言
T1562_.29.0583b07: 不威肅。貪者貪盛。瞋者瞋増。邪見者癡増
T1562_.29.0583b08: 上。何縁邪見令癡轉増。習異不應令異増長。
T1562_.29.0583b09: 經主作是釋。彼品癡増故。豈不邪見相應無
T1562_.29.0583b10: 明。非相用増依邪見故。今觀此義邪見起
T1562_.29.0583b11: 時。於有事中無行相轉壞現見事。此與貪瞋
T1562_.29.0583b12: 相應無明。彼癡増重貪瞋於有境有行相轉
T1562_.29.0583b13: 故。或見行者由邪見力。能令眞智遠而更遠。
T1562_.29.0583b14: 以癡増者邪見便増由癡轉令倒推求故。邪
T1562_.29.0583b15: 見増者癡復轉増。由見轉令障眞智故。由此
T1562_.29.0583b16: 説邪智是正智近怨。以與無明爲朋黨故。是
T1562_.29.0583b17: 名業道等流果別。如何短壽是殺等流。人壽
T1562_.29.0583b18: 必應是善業果。經主於此作如是釋。不言人
T1562_.29.0583b19: 壽即殺業果。但言由殺人壽量短。應知殺業
T1562_.29.0583b20: 與人命根作障礙因令不久住。此所言義極
T1562_.29.0583b21: 難了知。若殺爲因能招壽短。短名目何法
T1562_.29.0583b22: 是殺果非壽。譬如金鋌短即是金。壽亦應然
T1562_.29.0583b23: 短豈非壽。如何可説壽非殺果。若謂殺業能
T1562_.29.0583b24: 感命災故殺爲因非感壽者。此中應辯。何謂
T1562_.29.0583b25: 命災不可説言。謂刀毒等。刀等但是災之
T1562_.29.0583b26: 縁故。又不應説是殺等流。彼是有情増上果
T1562_.29.0583b27: 故。命災命障其義是一。既説殺業作命障因。
T1562_.29.0583b28: 應辯此中命障何謂若謂命障。即壽不生此
T1562_.29.0583b29: 復應思爲有非有若非有者果。體不成非住
T1562_.29.0583c01: 本心人。説無爲有果若是有者此非異壽便
T1562_.29.0583c02: 違所説壽非殺果。理應釋言。不説人壽是殺
T1562_.29.0583c03: 異熟。但應説言是殺生業近増上果。謂雖人
T1562_.29.0583c04: 壽是善業招。而由殺生増上力故。令彼相續
T1562_.29.0583c05: 唯經少時。以欲界中不善勝善。有増上力能
T1562_.29.0583c06: 伏善故。若爾何故説名等流果。顯増上果
T1562_.29.0583c07: 中有最近故。若二倶立増上果名。則不顯果
T1562_.29.0583c08: 有近遠別。若謂不然如何不善。以修所斷
T1562_.29.0583c09: 無覆無記爲等流果。與理無違是故可言即
T1562_.29.0583c10: 人短壽是殺生業所引等流。此十所招増上
T1562_.29.0583c11: 果者。謂外所有諸資生具。由殺生故光澤
T1562_.29.0583c12: 少。不與取故多遭霜雹。稼穡微薄果實希小。
T1562_.29.0583c13: 欲邪行故多諸塵埃。虚誑語故多諸臭穢。離
T1562_.29.0583c14: 間語故所居險曲。麁惡語故多諸惡觸。田豐
T1562_.29.0583c15: 荊棘磽确醎鹵。雜穢語故時候變改。貪故果
T1562_.29.0583c16: 少。瞋故果辣。由邪見故果少或無。是名業
T1562_.29.0583c17: 道増上果別。爲一殺業感地獄已。復感短壽
T1562_.29.0583c18: 外惡果耶。有餘師言。即一殺業先受異熟。次
T1562_.29.0583c19: 近増上後遠増上故有三果。理實殺時能令
T1562_.29.0583c20: 所殺受苦命斷壞失威光。令他苦故生於地
T1562_.29.0583c21: 獄。斷他命故人中壽短。先是加行果。後是根
T1562_.29.0583c22: 本果。根本近分倶命殺生。由壞威光感惡外
T1562_.29.0583c23: 具。是故殺業得三種果。餘惡業道如理應思。
T1562_.29.0583c24: 由此應准知。善業道三果且於離殺。若習若
T1562_.29.0583c25: 修若多所作。由此力故生於天中受異熟果。
T1562_.29.0583c26: 從彼沒已來生人中。受極長壽近増上果。即
T1562_.29.0583c27: 復由此感諸外具。有大威光遠増上果。餘
T1562_.29.0583c28: 善三果翻惡應説。又契經説八邪支中分色
T1562_.29.0583c29: 業爲三謂邪語業命離邪語業邪命是何。雖
T1562_.29.0584a01: 離彼無而別説者。頌曰
T1562_.29.0584a02:     貪生身語業 邪命難除故
T1562_.29.0584a03:     執命資貪生 違經故非理
T1562_.29.0584a04: 論曰。瞋癡所生語身二業。如次唯名邪語邪
T1562_.29.0584a05: 業。從貪所生身語二業名邪語邪業。亦説名
T1562_.29.0584a06: 邪命。以難除故異二別立。貪細能奪諸有情
T1562_.29.0584a07: 心。極聰慧人猶難禁護。故此對二爲極難除。
T1562_.29.0584a08: 諸在家人邪見難斷。以多妄執吉祥等故。諸
T1562_.29.0584a09: 出家者邪命難除。所有命縁皆屬他故。爲於
T1562_.29.0584a10: 正命令殷重修。故佛離前別説爲一。有餘師
T1562_.29.0584a11: 執。縁命資具貪欲所生。身語二業方名邪命
T1562_.29.0584a12: 非餘貪生。所以者何。爲自戲樂作歌舞等。
T1562_.29.0584a13: 非資命故。此違經故。理定不然。戒蘊經中觀
T1562_.29.0584a14: 象鬪等。世尊亦立在邪命中。邪受外塵虚延
T1562_.29.0584a15: 命故。由此非獨命資糧。貪所發身語方名邪
T1562_.29.0584a16: 命。正語業命翻此應知。何縁業道中先身後
T1562_.29.0584a17: 語。於八道支内先語後身。以業道中隨麁細
T1562_.29.0584a18: 説。道支次第據順相生。故契經中言尋伺已
T1562_.29.0584a19: 發語
T1562_.29.0584a20: *説一切有部順正理論第四十二
T1562_.29.0584a21:
T1562_.29.0584a22:
T1562_.29.0584a23:
T1562_.29.0584a24: 阿毘達磨順正理論卷第四十三
T1562_.29.0584a25:   尊者衆賢造
T1562_.29.0584a26:  *三藏法師玄奘奉  詔譯 
T1562_.29.0584a27:   辯業品第四之十一
T1562_.29.0584a28: 如前所説果有五種。何等業有幾果。頌曰
T1562_.29.0584a29:     斷道有漏業 具足有五果
T1562_.29.0584b01:     無漏業有四 謂唯除異熟
T1562_.29.0584b02:     餘有漏善惡 亦四除離繋
T1562_.29.0584b03:     餘無漏無記 三除前所除
T1562_.29.0584b04: 論曰。道能證斷及能斷惑得斷道名即無間
T1562_.29.0584b05: 道。此道有二種。謂有漏無漏。有漏道業具
T1562_.29.0584b06: 有五果。等流果者。謂自地中後等。若増諸相
T1562_.29.0584b07: 似法。異熟果者。謂自地中斷道所招可愛異
T1562_.29.0584b08: 熟。離繋果者。謂此道力。斷惑所證擇滅無
T1562_.29.0584b09: 爲。士用果者。謂道所牽倶有解脱所修及斷。
T1562_.29.0584b10: 言倶有者。謂倶生法。言解脱者。謂無間生。即
T1562_.29.0584b11: 解脱道。言所修者。謂未來修。斷謂擇滅。由道
T1562_.29.0584b12: 力故彼得方起。増上果者。有如是説。謂離自
T1562_.29.0584b13: 性餘有爲法。唯除前生。有作是言。斷亦應
T1562_.29.0584b14: 是道増上果。道増上力能證彼故。若爾何故
T1562_.29.0584b15: 毘婆沙中。唯説欲界十隨眠斷。爲苦法智忍
T1562_.29.0584b16: 離繋士用果。曾不説是増上果耶。非由不説
T1562_.29.0584b17: 便非彼果。以即彼文説苦法智。爲苦法智忍
T1562_.29.0584b18: 等流士用果。曾不説是増上果故。然實苦法
T1562_.29.0584b19: 智是彼増上果。而不説者義極成故。此亦應
T1562_.29.0584b20: 然擧士用果。理則已擧増上果故。非唯可生
T1562_.29.0584b21: 是増上果。説非擇滅是心果故。離此更無餘
T1562_.29.0584b22: 果義故。即斷道中無漏道業。唯有四果謂除
T1562_.29.0584b23: 異熟。餘有漏善及不善業亦有四果謂除離
T1562_.29.0584b24: 繋。異前斷道故説爲餘。次後餘言例此應釋。
T1562_.29.0584b25: 謂餘無漏及無記業。唯有三果除前所除。謂
T1562_.29.0584b26: 除前所除異熟及離繋。已總分別諸業有果。
T1562_.29.0584b27: 次辯果門業有果相。於中先辯善等三業。頌
T1562_.29.0584b28:
T1562_.29.0584b29:     善等於善等 初有四二三
T1562_.29.0584c01:     中有二三四 後二三三果
T1562_.29.0584c02: 論曰。最後所説皆如次言。顯隨所應遍前門
T1562_.29.0584c03: 義。且善不善無記三業一一爲因。如其次第
T1562_.29.0584c04: 對善不善無記。三法辯有果數後例應知。謂
T1562_.29.0584c05: 初善業以善法爲四果除異熟。以不善爲二
T1562_.29.0584c06: 果。謂士用及増上。以無記爲三果除等流及
T1562_.29.0584c07: 離繋。中不善業以善法爲二果。謂士用及増
T1562_.29.0584c08: 上。以不善爲三果除異熟及離繋。以無記爲
T1562_.29.0584c09: 四果除離繋。等流果者。謂見苦所斷一切不
T1562_.29.0584c10: 善業及見集所斷遍行不善業。以欲界中身
T1562_.29.0584c11: 邊見品。諸無記法爲等流故。後無記業以善
T1562_.29.0584c12: 法爲二果。謂士用及増上。以不善爲三果除
T1562_.29.0584c13: 異熟及離繋。等流果者。謂身邊見品。諸無記
T1562_.29.0584c14: 業以五部不善爲等流故。以無記爲三果如
T1562_.29.0584c15: 不善。已辯三性當辯三世。頌曰
T1562_.29.0584c16:     過於三各四 現於未亦爾
T1562_.29.0584c17:     現於現二果 未於未果三
T1562_.29.0584c18: 論曰。過去現在未來三業一一爲因。如其所
T1562_.29.0584c19: 應以過去等爲果。別者謂過去業以三世法
T1562_.29.0584c20: 各爲四果除離繋。現在世業以未來爲四果
T1562_.29.0584c21: 如前説。以現在爲二果。謂士用及増上。未來
T1562_.29.0584c22: 世業以未來爲三果。除等流及離繋。不説後
T1562_.29.0584c23: 業有前果者。前法定非後業果故。已辯三世
T1562_.29.0584c24: 當辯諸地。頌曰
T1562_.29.0584c25:     同地有四果 異地二或三
T1562_.29.0584c26: 論曰。於諸地中隨何地業。以同地法爲四果
T1562_.29.0584c27: 除離繋。若是有漏以異地法爲二果。謂士用
T1562_.29.0584c28: 及増上。若是無漏以異地法爲三果。除異熟
T1562_.29.0584c29: 及離繋不墮界故。不遮等流。已辯諸地當辯
T1562_.29.0585a01: 學等。頌曰
T1562_.29.0585a02:     學於三各三 無學一三二
T1562_.29.0585a03:     非學非無學 有二二五果
T1562_.29.0585a04: 論曰。學等三業一一爲因。如其次第各以三
T1562_.29.0585a05: 法爲果。別者謂學業以學法爲三果。除異熟
T1562_.29.0585a06: 及離繋。以無學法爲三亦爾。以非二爲三果。
T1562_.29.0585a07: 除異熟及等流。無學業以學法爲一果謂増
T1562_.29.0585a08: 上。理應言二謂加等流。以無學爲三果。除異
T1562_.29.0585a09: 熟及離繋。以非二爲二果。謂士用及増上。非
T1562_.29.0585a10: 二業以學法爲二果。謂士用及増上。以無學
T1562_.29.0585a11: 法爲二亦爾。以非二爲五果已辯學等當辯
T1562_.29.0585a12: 見所斷等。頌曰
T1562_.29.0585a13:     見所斷業等 一一各於三
T1562_.29.0585a14:     初有三四一 中二四三果
T1562_.29.0585a15:     後有一二四 皆如次應知
T1562_.29.0585a16: 論曰。見所斷等三業如次。一一爲因各以三
T1562_.29.0585a17: 法爲果。別者初見所斷業。以見所斷法爲三
T1562_.29.0585a18: 果。除異熟及離繋。以修所斷法爲四果除離
T1562_.29.0585a19: 繋。以非所斷法爲一果。謂増上。中修所斷
T1562_.29.0585a20: 業以見所斷法爲二果。謂士用及増上。以修
T1562_.29.0585a21: 所斷。法爲四果除離繋。以非所斷法爲三
T1562_.29.0585a22: 果。除異熟及等流。後非所斷業以見所斷法
T1562_.29.0585a23: 爲一果。謂増上。以修所斷法爲二果。謂士用
T1562_.29.0585a24: 及増上。以非所斷法爲四果除異熟。皆如次
T1562_.29.0585a25: 者隨其所應遍上諸門。略法應爾因辯諸業
T1562_.29.0585a26: 應復問言。如本論中所説三業。謂應作業不
T1562_.29.0585a27: 應作業。及非應作非不應作業。其相云何。頌
T1562_.29.0585a28:
T1562_.29.0585a29:     染業不應作 有説亦壞軌
T1562_.29.0585b01:     應作業翻此 倶相違第三
T1562_.29.0585b02: 論曰。有説染汚身語意業名不應作。以從非
T1562_.29.0585b03: 理作意生故。有餘師言。諸壞軌則身語意業。
T1562_.29.0585b04: 設是不染亦不應作。由彼不合世軌則故。謂
T1562_.29.0585b05: 諸無覆無記身業。若住若行若飮食等。諸有
T1562_.29.0585b06: 不合世俗禮儀。皆説名爲壞軌身業。諸有無
T1562_.29.0585b07: 覆無記語業。壞形言時及作者等。但有不合
T1562_.29.0585b08: 世俗禮儀皆説名爲壞軌。語業等起前二
T1562_.29.0585b09: 名壞軌。意業此及染業名不應作。應作業者
T1562_.29.0585b10: 與此相翻。倶違前二是第三業。若依世俗後
T1562_.29.0585b11: 亦可然。若就勝義前説爲善。謂唯善業名爲
T1562_.29.0585b12: 應作。唯諸染業名不應作。無覆無記身語意
T1562_.29.0585b13: 業。名非應作非不應作。然非一切不應作
T1562_.29.0585b14: 業皆惡行攝。唯有不善是惡性故得惡行名。
T1562_.29.0585b15: 以招愛果名爲妙行。招非愛果名爲惡行。有
T1562_.29.0585b16: 覆無記雖是不應作而非惡行攝。由此所行
T1562_.29.0585b17: 決定不能招愛非愛果故。今於此中復應思
T1562_.29.0585b18: 擇。爲由一業但引一生。爲引多生。又爲一生
T1562_.29.0585b19: 但一業引。爲多業引。頌曰
T1562_.29.0585b20:     一業引一生 多業能圓滿
T1562_.29.0585b21: 論曰。若依正理應決定説。但由一業唯引一
T1562_.29.0585b22: 生。此一生言顯衆同分。以得同分方説名生。
T1562_.29.0585b23: 若説一生由多業引。或説一業能引多生。如
T1562_.29.0585b24: 是二言於理何失。且初有失。謂一生中前業
T1562_.29.0585b25: 果終後業果起。業果別故應有死生。或應多
T1562_.29.0585b26: 生無死生。理業果終起如一生故。二倶有過。
T1562_.29.0585b27: 一本有中應有衆多死生有故。或應乃至無
T1562_.29.0585b28: 餘涅槃中間永無死及生故。何縁定限一趣處
T1562_.29.0585b29: 中。有異業果生便有生死。有異業果起而無
T1562_.29.0585c01: 死生。一業果終餘業果起。理定應立有死有
T1562_.29.0585c02: 生。又許一生定爲多種造作増長業所引故。
T1562_.29.0585c03: 則應決定無中夭者。或應不受果而永棄彼
T1562_.29.0585c04: 業。然先已説先説者何。謂理必無時分定業。
T1562_.29.0585c05: 所感異熟轉餘時受。又理必無時分定業非
T1562_.29.0585c06: 造作増長必受異熟故。若謂有生由定不定
T1562_.29.0585c07: 多種業引。或復有生唯爲多種。定業所引故
T1562_.29.0585c08: 有中夭。及有盡壽此亦不然。時分果業定不
T1562_.29.0585c09: 定受無決定故。若有一類中年老年時分果
T1562_.29.0585c10: 業決定應受嬰孩童子少年果業。不定受者
T1562_.29.0585c11: 彼復如何。理必無容離前有後。或應前位所
T1562_.29.0585c12: 有果業必是定受定受果故。然於此中無決
T1562_.29.0585c13: 定理。令前位業決定受果。令後位業受果不
T1562_.29.0585c14: 定。故無一生多業所引。後亦有失一業引多
T1562_.29.0585c15: 生時分定業應成雜亂故。此無雜亂如先已
T1562_.29.0585c16: 辯。故無一業能引多生。若爾何縁尊者無滅
T1562_.29.0585c17: 自言。我憶昔於一時於殊勝福田一施食異
T1562_.29.0585c18: 熟。從茲七返生三十三天。七生人中爲轉輪
T1562_.29.0585c19: 聖帝。最後生在大釋迦家。豐足珍財多受快
T1562_.29.0585c20: 樂。毘婆沙者已釋此言。一施食爲依起多勝
T1562_.29.0585c21: 思願。能引位別多異熟生。故作如是言。一施
T1562_.29.0585c22: 食異熟。不應異熟能復感生。但爲顯依一施
T1562_.29.0585c23: 食境。起多思願所招異熟分位差別故作是
T1562_.29.0585c24: 言。或顯初基故作是説。彼由一業感一生中
T1562_.29.0585c25: 大貴多財及宿生智。乘斯更造感餘生福。如
T1562_.29.0585c26: 是展轉至最後身。生富貴家得究竟果。如
T1562_.29.0585c27: 有縁一迦栗沙鉢拏。方便勤求息利成千倍。
T1562_.29.0585c28: 言我本由一迦栗沙鉢拏。遂至今時成大富
T1562_.29.0585c29: 貴。是故一業唯引一生。雖言一生由一業引。
T1562_.29.0586a01: 而許圓滿由多業成。譬如畫師先以一色圖
T1562_.29.0586a02: 其形状後填衆彩。今於此中一色所喩爲一
T1562_.29.0586a03: 類業。爲一刹那。若喩一類違此宗理。以非一
T1562_.29.0586a04: 業引一生。言可約一類類必多故。多引一生
T1562_.29.0586a05: 不應理故。若言一色喩一刹那。非一刹那能
T1562_.29.0586a06: 圖形状。即所立喩於證無能。今見此中喩一
T1562_.29.0586a07: 類業。如何引業約類得成。引一趣業有衆
T1562_.29.0586a08: 多故。此言意顯一類業中唯一刹那引衆同
T1562_.29.0586a09: 分同類異類。多刹那業能爲圓滿故。説爲多
T1562_.29.0586a10: 故如一色先圖形状。後填衆彩此言應理。是
T1562_.29.0586a11: 故雖有同禀人身。而於其中有具支體諸根
T1562_.29.0586a12: 形量色力莊嚴。或有於前多缺減者。爲但由
T1562_.29.0586a13: 業能引滿生。不爾一切業一果法勢力強故。
T1562_.29.0586a14: 亦引滿生與此相違能滿非引。如是二類其
T1562_.29.0586a15: 體是何。頌曰
T1562_.29.0586a16:     二無心定得 不能引餘通
T1562_.29.0586a17: 論曰。二無心定雖有異熟。而無勢力引衆同
T1562_.29.0586a18: 分。以與諸業非倶有故。一切不善善有漏得。
T1562_.29.0586a19: 亦無勢力引衆同分。以與諸業非一果故。諸
T1562_.29.0586a20: 餘不善善有漏法。皆容通二謂引及滿。薄伽
T1562_.29.0586a21: 梵説重障有三。謂業障煩惱障異熟障。如是
T1562_.29.0586a22: 三障其體是何。頌曰
T1562_.29.0586a23:     三障無間業 及數行煩惱
T1562_.29.0586a24:     并一切惡趣 北洲無想天
T1562_.29.0586a25: 論曰。業障體者。謂五無間。一者害母。二者害
T1562_.29.0586a26: 父。三者害阿羅漢。四者破和合僧。五者惡心
T1562_.29.0586a27: 出佛身血。煩惱障體者。謂數行煩惱下品煩
T1562_.29.0586a28: 惱。若有數行雖欲伏除難得其便。由彼展轉
T1562_.29.0586a29: 令上品生。難可伏除故亦名障。上品煩惱若
T1562_.29.0586b01: 不數行。對治道生易得其便。雖極猛利而非
T1562_.29.0586b02: 障攝。雖住欲界具縛有情。平等皆成一切煩
T1562_.29.0586b03: 惱。而現行別爲障不同。故煩惱中隨品上下。
T1562_.29.0586b04: 但數行者名煩惱障。異熟障體者。謂三惡趣
T1562_.29.0586b05: 全及善趣一分。即北洲無想。何故名障能障
T1562_.29.0586b06: 聖道。及道資糧并離染故。非唯無間是業障
T1562_.29.0586b07: 體。所有定業能障見諦一切皆應是業障攝。
T1562_.29.0586b08: 謂有諸業造作増長。能感惡趣卵生濕生。女
T1562_.29.0586b09: 身人天第八有等。并感大梵順後受業或色
T1562_.29.0586b10: 無色一處二生。有此皆無入見諦理。何縁不
T1562_.29.0586b11: 説是業障收見。此類中有非定故。謂於如是
T1562_.29.0586b12: 業種類中。皆有強縁可令迴轉。不障聖道及
T1562_.29.0586b13: 道資糧故。於此中雖有少業不可轉者不立
T1562_.29.0586b14: 爲障。無間種類皆不可轉故。唯於此立爲業
T1562_.29.0586b15: 障。毘婆沙説此五因縁。易見易知説爲業障。
T1562_.29.0586b16: 謂處趣生果及補特伽羅。處謂此五定以母
T1562_.29.0586b17: 等爲起處故。趣謂此五定以地獄爲所趣故。
T1562_.29.0586b18: 生謂此五定無間生感異熟故。果謂此五決
T1562_.29.0586b19: 定能招非愛果故。補特伽羅謂此五逆依行
T1562_.29.0586b20: 重惑補特伽羅。共了此人能害母等。餘業
T1562_.29.0586b21: 不爾不立爲障。餘障廢立如應當知。此三障
T1562_.29.0586b22: 中煩惱最重。以能發業業感果故。有餘師
T1562_.29.0586b23: 言。煩惱與業二障皆最重。以有此者第二生
T1562_.29.0586b24: 中亦不可治故。無間何義。此無間業於無間
T1562_.29.0586b25: 生必受果故。無餘生果業能隔故。有説造逆
T1562_.29.0586b26: 補特伽羅。從此命終定墮地獄中無間隔故
T1562_.29.0586b27: 名無間。彼有無間得無間名與無間法合故
T1562_.29.0586b28: 名無間。如與沙門合故名沙門。三障應知何
T1562_.29.0586b29: 趣中有。頌曰
T1562_.29.0586c01:     三洲有無間 非餘扇搋等
T1562_.29.0586c02:     少恩少羞恥 除障通五趣
T1562_.29.0586c03: 論曰。非一切障諸趣皆有。且無間業唯人三
T1562_.29.0586c04: 洲。非北倶盧餘趣餘界。於三洲内唯女及男。
T1562_.29.0586c05: 非扇搋等如無惡戒。有説父母於彼少恩彼
T1562_.29.0586c06: 於父母少羞恥故。謂彼父母生不具身愛念。
T1562_.29.0586c07: 又微故言恩少彼於父母慚愧亦微。要壞重
T1562_.29.0586c08: 慚愧方觸無間罪。然上座言彼扇搋等若害
T1562_.29.0586c09: 母等亦成無間。彼愚癡類作不應作業。豈容
T1562_.29.0586c10: 乘此生覩史多天。豈但有人作不應作不。生
T1562_.29.0586c11: 彼天處。即定生地獄故。雖徴責而詞乖理。
T1562_.29.0586c12: 都無思慮闇發此言。又彼自徴傍生趣等。亦
T1562_.29.0586c13: 害父母何非無間。便自釋言覺慧劣故。想變
T1562_.29.0586c14: 壞故。慈愛薄故。豈不此因於扇搋等亦容得
T1562_.29.0586c15: 有故無無間。設許彼類有無間罪。非上座説
T1562_.29.0586c16: 令少信知故。我所宗於理爲善。若有人害非
T1562_.29.0586c17: 人父母。亦不成逆罪少恩羞恥故。謂彼於子
T1562_.29.0586c18: 無如人恩子於彼無如人慚愧。已辯業障唯
T1562_.29.0586c19: 人三洲。餘障應知五趣皆有然煩惱障遍一
T1562_.29.0586c20: 切處。若異熟障全三惡趣。人唯北洲。天唯無
T1562_.29.0586c21: 想。豈不三洲處扇搋等身非聖道器故異熟
T1562_.29.0586c22: 障攝。無如是理。以於彼生引業所牽同分相
T1562_.29.0586c23: 續。可成男等爲聖道器唯三惡趣。無想北洲
T1562_.29.0586c24: 決定無容證聖道義。故唯於彼立異熟障。有
T1562_.29.0586c25: 説彼處唯屬異生。餘處皆容與聖者共故不
T1562_.29.0586c26: 説是異熟障攝。於前所辯三重障中。説五無
T1562_.29.0586c27: 間爲業障體。五無間業其體是何。且上座言
T1562_.29.0586c28: 三業爲體。身業語業一一獨能招異熟果。理
T1562_.29.0586c29: 難成故以但意業所作事重故。許能感殊勝
T1562_.29.0587a01: 異熟。此極疎怳。疎怳者何汝已許思依身語
T1562_.29.0587a02: 轉名身語業。今許意業爲無間體。便應暫起
T1562_.29.0587a03: 造逆思即成無間。又言意業所作事重許
T1562_.29.0587a04: 感殊勝異熟果者。此唯妄許違自宗故。謂若
T1562_.29.0587a05: 有思動發身語。此思可説所作事重然彼不
T1562_.29.0587a06: 可説爲意業。以依身語二門轉故。若思不能
T1562_.29.0587a07: 動發身語彼許是意業。然所作非重寧説意
T1562_.29.0587a08: 業所作事重。若謂動發身語二思是意業思
T1562_.29.0587a09: 所作重事故。説意業所作重者此亦非理。事
T1562_.29.0587a10: 非重故唯思不成身語二業。意業引彼事重
T1562_.29.0587a11: 豈成所作事重。言顯動發身語故所作重非
T1562_.29.0587a12: 意業思。若觀果思所作重故。亦説意業所作
T1562_.29.0587a13: 重者。意業前思能引意業果。果事重故亦應
T1562_.29.0587a14: 名事重。如是則應有大過失。又非意業與身
T1562_.29.0587a15: 語思。因果性故共感異熟。勿彼意業與彼前
T1562_.29.0587a16: 思亦因果故同感異熟。如是則應有非愛過。
T1562_.29.0587a17: 又彼先説證此因。言身業語業獨招異熟難
T1562_.29.0587a18: 成故者。此言何義豈與意業共招異熟。即令
T1562_.29.0587a19: 此彼體類是同。獨思離心能招異熟亦難成
T1562_.29.0587a20: 故。則應許心是無間體或體是思。又應推徴
T1562_.29.0587a21: 説有意業是無間者。且害母者由何思力引
T1562_.29.0587a22: 地獄生。爲思惟思爲業道思。若思惟思如何
T1562_.29.0587a23: 於母全未有損害定引地獄生若業道思如何
T1562_.29.0587a24: 可説非身語業獨能感果。非由思惟思彼方
T1562_.29.0587a25: 取果故。又彼自許先思惟思後業道思。先是
T1562_.29.0587a26: 意業後身語業前後相望時相各異無一果理
T1562_.29.0587a27: 如何可言身業語業獨感異熟。其理難成故
T1562_.29.0587a28: 彼所言在聖教外。然我所宗決定義者。頌曰
T1562_.29.0587a29:     此五無間中 四身一語業
T1562_.29.0587b01:     三殺一誑語 一殺生加行
T1562_.29.0587b02: 論曰。五無間中四是身業。一是語業。三是殺
T1562_.29.0587b03: 生。一虚誑語根本業道。一是殺生業道加行。
T1562_.29.0587b04: 以如來身不可害故。破僧無間是虚誑語。既
T1562_.29.0587b05: 是虚誑語何縁名破僧。因受果名。或能破故。
T1562_.29.0587b06: 若爾僧破其體是何。能所破人誰所成就。頌
T1562_.29.0587b07:
T1562_.29.0587b08:     僧破不和合 心不相應行
T1562_.29.0587b09:     無覆無記性 所破僧所成
T1562_.29.0587b10: 論曰。僧破體是不和合。性無覆無記。心不相
T1562_.29.0587b11: 應行蘊所攝豈成無間。如是僧破因誑語生。
T1562_.29.0587b12: 故説破僧是無間果。非能破者成。此僧破但
T1562_.29.0587b13: 是所破僧衆所成。此能破人何所成就。破僧
T1562_.29.0587b14: 異熟何處幾時。頌曰
T1562_.29.0587b15:     能破者唯成 此虚誑語罪
T1562_.29.0587b16:     無間一劫熟 隨罪増苦増
T1562_.29.0587b17: 論曰。能破僧人成破僧罪。此破僧罪誑語爲
T1562_.29.0587b18: 性。即僧破倶生語表無表業。此必無間大
T1562_.29.0587b19: 地獄中經一中劫受極重苦餘逆不必生於無
T1562_.29.0587b20: 間。然此不經一大劫者。欲界無有此壽量故。
T1562_.29.0587b21: 一中劫時亦不滿足。經説天授人壽四萬歳
T1562_.29.0587b22: 時。來生人中證獨覺菩提故。然不違背壽一
T1562_.29.0587b23: 劫言。一劫少分中立一劫名故。現有一分亦
T1562_.29.0587b24: 立全名。如言此日我有障礙。或如説言賊燒
T1562_.29.0587b25: 村等。若造多逆初一已招無間獄生餘應無
T1562_.29.0587b26: 果。無無果失造多逆人。唯一能引餘助滿故。
T1562_.29.0587b27: 隨彼罪増苦還増劇。謂由多逆感地獄中大
T1562_.29.0587b28: 柔軟身。多猛苦具受二二四五倍重苦。或無
T1562_.29.0587b29: 夭受苦多時。如何可言餘應無果。上座
T1562_.29.0587c01: 於此作如是釋。或於地獄死已更生。若爾寧
T1562_.29.0587c02: 非順後受業。彼於此難反詰答言若有先造
T1562_.29.0587c03: 餘不善業已引地獄。後造無間此復云何成
T1562_.29.0587c04: 無間業。爲有天世於中間耶。豈不隨前無間
T1562_.29.0587c05: 即受。我先已辯時分定業。無轉餘位受異
T1562_.29.0587c06: 熟理。由此不應作如是詰。有説先造餘定惡
T1562_.29.0587c07: 引次地獄生後不造無間。有説設造唯成
T1562_.29.0587c08: 滿業如造多逆先引後滿。非唯能引名無間
T1562_.29.0587c09: 業。故彼反詰於答無能。然彼所言爲有天
T1562_.29.0587c10: 世於中間者。此極麁疎於感次生無用同故。
T1562_.29.0587c11: 如爲天世善業所間隔。惡業無力感次地獄
T1562_.29.0587c12: 生。便説名爲順後受業。如是地獄餘業所間
T1562_.29.0587c13: 無力能感次地獄生。云何不如天世所隔。令
T1562_.29.0587c14: 後造逆成順後受。故對法宗所釋無失。經説
T1562_.29.0587c15: 五逆順生受故。誰於何處能破於誰。破在何
T1562_.29.0587c16: 時。經幾時破。頌曰
T1562_.29.0587c17:     苾芻見淨行 破異處愚夫
T1562_.29.0587c18:     忍異師道時 名破不經宿
T1562_.29.0587c19: 論曰。能破僧者要大苾芻。必非在家苾芻尼
T1562_.29.0587c20: 等。以彼依止無威徳故。唯見行人非愛行者。
T1562_.29.0587c21: 以惡意樂極堅深故。於染淨品倶躁動故。要
T1562_.29.0587c22: 住淨行方能破僧。以犯戒人無威徳故。即由
T1562_.29.0587c23: 此證造餘逆後不能破僧。以造餘逆及受彼
T1562_.29.0587c24: 果處無定故。於斯且擧淨行爲初類。顯端嚴
T1562_.29.0587c25: 語具圓等。醜陋訥等無破能故。要異處破非
T1562_.29.0587c26: 對大師。以諸如來不可輕逼。言詞威肅對必
T1562_.29.0587c27: 無能。唯破異生非破聖者。他不能引得證淨
T1562_.29.0587c28: 故。有説得忍亦不可破。由決定忍佛所説故。
T1562_.29.0587c29: 爲含二義説愚夫言。要所破僧忍師異佛。忍
T1562_.29.0588a01: 異佛説有餘聖道。應説僧破在如是時。此夜
T1562_.29.0588a02: 必和不經宿住。如是名曰破法輪僧。能障佛
T1562_.29.0588a03: 法輪。壞僧和合故。謂由僧壞邪道轉時。聖
T1562_.29.0588a04: 道被遮暫時不轉。言邪道者。提婆達多妄説
T1562_.29.0588a05: 五事爲出離道。一者不應受用乳等。二者斷
T1562_.29.0588a06: 肉。三者斷鹽。四者應被不截衣服。五者應居
T1562_.29.0588a07: 聚落邊寺衆。若忍許彼所説時名破法輪。亦
T1562_.29.0588a08: 名僧破。何洲人幾破法輪僧破羯磨僧。何洲
T1562_.29.0588a09: 人幾。頌曰
T1562_.29.0588a10:     贍部洲九等 方破法輪僧
T1562_.29.0588a11:     唯破羯磨僧 通三洲八等
T1562_.29.0588a12: 論曰。唯贍部洲人少至九。或復過此能破法
T1562_.29.0588a13: 輪。非於餘洲以無佛故。要有佛處可立
T1562_.29.0588a14: 師。要八苾芻分爲二衆以爲所破能破第九
T1562_.29.0588a15: 故衆極少猶須九人。等言爲明過此無限。唯
T1562_.29.0588a16: 破羯磨通在三洲。極少八人多亦無限。通三
T1562_.29.0588a17: 洲者。以有聖教及有出家弟子衆故。要一界
T1562_.29.0588a18: 中僧分二部別作羯磨故須八人。過此無遮
T1562_.29.0588a19: 故亦言等於何時分容有破僧破羯磨僧。從
T1562_.29.0588a20: 結界後迄今亦有至法未滅破法輪僧。除六
T1562_.29.0588a21: 時分。何等爲六。頌曰
T1562_.29.0588a22:     初後皰雙前 佛滅未結界
T1562_.29.0588a23:     於如是六位 無破法輪僧
T1562_.29.0588a24: 論曰。初謂世尊成佛未久有情有善阿世耶
T1562_.29.0588a25: 故惡阿世耶猶未起故。後謂善逝將般涅槃。
T1562_.29.0588a26: 聖教増廣善安住故。必僧和合佛方涅槃。有
T1562_.29.0588a27: 餘師言。證法性定故。衆咸憂慼故。非初非後
T1562_.29.0588a28: 於聖教中戒見二皰。若未起位亦無破僧。要
T1562_.29.0588a29: 見皰生方敢破故。未立止觀第一雙時。法爾
T1562_.29.0588b01: 由彼速還合故佛滅後時他不信受。無有眞
T1562_.29.0588b02: 佛爲敵對故。未結界時無一界内。僧分二部
T1562_.29.0588b03: 可名僧破。於此六位無破法輪。如是破僧諸
T1562_.29.0588b04: 佛皆有。不爾要有宿破他業。於此賢劫迦葉
T1562_.29.0588b05: 波佛時。釋迦牟尼曾破他衆故。具止傍論
T1562_.29.0588b06: 應辯逆縁。頌曰
T1562_.29.0588b07:     棄壞恩徳田 轉形亦成逆
T1562_.29.0588b08:     母謂因彼血 誤等無或有
T1562_.29.0588b09:     打心出佛血 害後無學無
T1562_.29.0588b10: 論曰。何縁害母等成無間非餘。由棄恩田壞
T1562_.29.0588b11: 徳田故。謂害父母是棄恩田。如何有恩身生
T1562_.29.0588b12: 本故。如何棄彼謂捨彼恩徳田。謂餘阿羅漢
T1562_.29.0588b13: 等。具諸勝徳及能生故。壞徳所依故成逆罪。
T1562_.29.0588b14: 若有父母子初生時。爲殺棄於豺狼路等。或
T1562_.29.0588b15: 於胎内方便欲殺。由定業力子不命終。彼有
T1562_.29.0588b16: 何恩棄之成逆。彼定由有不活等畏於子事
T1562_.29.0588b17: 急起欲殺心。然棄等時必懷悲愍數數縁子
T1562_.29.0588b18: 愛戀纒心。若棄此恩下逆罪觸。爲顯逆罪有
T1562_.29.0588b19: 下中上故説棄恩皆成逆罪。或由母等田器
T1562_.29.0588b20: 法。然設彼無恩但害其命。必應無間生地獄
T1562_.29.0588b21: 中。諸聰慧人咸作是説。世尊於法了達根源。
T1562_.29.0588b22: 作如是言但應深信。父母形轉殺成逆邪。逆
T1562_.29.0588b23: 罪亦成依止一故。由如是義故有問言。頗有
T1562_.29.0588b24: 令男離命根。非父阿羅漢而爲無間罪觸不。
T1562_.29.0588b25: 有謂母轉形與此相違。問女亦爾設有女人
T1562_.29.0588b26: 羯剌藍墮。餘女收取置産門中生子。殺何成
T1562_.29.0588b27: 害母逆因。彼血生者識託方増故。第二女人
T1562_.29.0588b28: 但如養母。雖諸所作皆應諮決。而害但成無
T1562_.29.0588b29: 間同類。上座於此作如是言。若羯剌藍有命
T1562_.29.0588c01: 無墮。若有墮者必已命終。有情必無住糞穢
T1562_.29.0588c02: 故。由無是事爲問唐捐。設有如斯害後成逆
T1562_.29.0588c03: 棄重恩故。害前不然於子重恩非關彼故。上
T1562_.29.0588c04: 座決定於業趣中。不能審知功能差別如何
T1562_.29.0588c05: 中有穿度金剛。母腹所拘不往餘處。母腹中
T1562_.29.0588c06: 火能消金石。而羯剌藍於中増長。地獄中
T1562_.29.0588c07: 有現母腹中而不能燒腹。及同類此亦應爾
T1562_.29.0588c08: 業力難思。雖此腹中羯剌藍墮。何妨轉至餘
T1562_.29.0588c09: 腹中増。曾聞經中説有尊者童子迦葉。如是
T1562_.29.0588c10: 而生既置産門。吸至胎處故不可説住糞穢
T1562_.29.0588c11: 中。或有但從口飮入腹。亦由業力轉至胎處。
T1562_.29.0588c12: 有情業用不可思議。雖無欲心而由業力。有
T1562_.29.0588c13: 吸至腹即成胎藏。後母雖有持養等恩而於
T1562_.29.0588c14: 子身非能生本。若持養等害便成逆。殺養母
T1562_.29.0588c15: 人應成無間。故彼所立棄重恩田。便有不成
T1562_.29.0588c16: 或不定失。前母雖闕持養等恩。而於子身是
T1562_.29.0588c17: 能生本。若非持養害不成逆。如前所説於子
T1562_.29.0588c18: 有怨。子反害之應無無間。故彼所立非關彼
T1562_.29.0588c19: 因。亦有不成及不定失。故唯人趣結生勝縁。
T1562_.29.0588c20: 害成害母逆非唯持養者。若於父母起殺加
T1562_.29.0588c21: 行。誤殺餘人無無間罪。於非父母起殺加
T1562_.29.0588c22: 行。誤殺父母亦不成逆。若一加行害母及餘。
T1562_.29.0588c23: 二無表生表唯逆罪。以無間業勢力強故。妙
T1562_.29.0588c24: 音尊者作如是言。於此位中亦有二表。表是
T1562_.29.0588c25: 積集極微成故。今觀彼意表有多微。有逆罪
T1562_.29.0588c26: 收有餘罪攝。有於阿羅漢無阿羅漢想。亦無
T1562_.29.0588c27: 決定解此非阿羅漢。無簡別故害成逆罪。非
T1562_.29.0588c28: 於父母全與此同。以易識知而不識者雖行
T1562_.29.0588c29: 殺害無棄恩心。阿羅漢人無別標相既難識
T1562_.29.0589a01: 是亦難知非故漫心殺亦成無間。若有害父
T1562_.29.0589a02: 父是阿羅漢。得一逆罪以依止一故。若爾喩
T1562_.29.0589a03: 説當云何通。佛告始欠持。汝已造二逆所謂
T1562_.29.0589a04: 害父殺阿羅漢。彼顯一逆由二縁成。或以二
T1562_.29.0589a05: 門訶責彼罪。若於佛所惡心出血。一切皆得
T1562_.29.0589a06: 無間罪耶。要以殺心方成逆罪。打心出血無
T1562_.29.0589a07: 間則無。無決定心壞福田故。若殺加行位彼
T1562_.29.0589a08: 未成無學。將死方得阿羅漢果。能殺彼者有
T1562_.29.0589a09: 逆罪耶。無。於無學身無殺加行故。若造無間
T1562_.29.0589a10: 加行不可轉。爲有離染及得聖果耶。頌曰
T1562_.29.0589a11:     造逆定加行 無離染得果
T1562_.29.0589a12: 論曰。無間加行若必定成中間決無離染得
T1562_.29.0589a13: 果。餘惡業道加行中間。若聖道生業道不起。
T1562_.29.0589a14: 轉得相續定違彼故。非已見諦者業道罪所
T1562_.29.0589a15: 觸。無間加行爲有可轉。而言若彼不可轉耶。
T1562_.29.0589a16: 有作是言。皆不可轉故本論説。頗有未害生
T1562_.29.0589a17: 殺生未滅。此業受異熟定生地獄耶。曰有。如
T1562_.29.0589a18: 作無間業加行位命終指鬘。雖發欲害母心
T1562_.29.0589a19: 而未正興害母加行。於世尊所雖有害心亦
T1562_.29.0589a20: 未正興害佛加行。彼作是意近方下手。世尊
T1562_.29.0589a21: 爲遮彼業障故。至未生信不令得近室利毱
T1562_.29.0589a22: 多。於薄伽梵亦不全起。無所顧心以發意言。
T1562_.29.0589a23: 世尊若是一切智者自知避故。有餘師説。亦
T1562_.29.0589a24: 有可轉本論不言無間加行皆不可轉。但説
T1562_.29.0589a25: 加行不息。死者定生地獄。加行息者非彼所
T1562_.29.0589a26: 論。然我所宗無間加行總説有二。一近二遠。
T1562_.29.0589a27: 於中近者不可轉故。本論依之而興問答。謂
T1562_.29.0589a28: 有於母起害加行。纔撃無間母命未終。或母
T1562_.29.0589a29: 力強反害其子。或爲王等擒捉而殺。或子
T1562_.29.0589b01: 壽盡自致命終。本論依斯作如是説。於中遠
T1562_.29.0589b02: 者由尚未至不可轉位容有可轉。若不爾者
T1562_.29.0589b03: 世尊應説無間加行亦無間罪。譬喩者言。五
T1562_.29.0589b04: 無間業尚有可轉況彼加行。故契經言若有
T1562_.29.0589b05: 一類。於五無間造作増長。無間必墮㮏落迦
T1562_.29.0589b06: 中。准此一類言知別有一類。雖造無間不生
T1562_.29.0589b07: 地獄。不爾一類成無用言。又世尊言娑羅
T1562_.29.0589b08: 設解。我所説義但無解能。此中既唯説不解
T1562_.29.0589b09: 語是決定障。故知世尊説一切業皆悉可轉。
T1562_.29.0589b10: 又世尊記旋繞制多一切皆當得生天故。又
T1562_.29.0589b11: 世尊記提婆達多。斷善根後不可治故。又如
T1562_.29.0589b12: 煩惱障業障亦可轉。如是所言皆非能立。於
T1562_.29.0589b13: 經及理不善了故。且彼所引有一類經。意顯
T1562_.29.0589b14: 有人具造五逆。無間必墮㮏落迦中。或有乃
T1562_.29.0589b15: 至唯造一逆。或有造訖多門増長。或有唯造
T1562_.29.0589b16: 後更不増。皆無間生墮於地獄。且擧初故説
T1562_.29.0589b17: 一類言。或顯有人乘無間業無間必墮㮏落
T1562_.29.0589b18: 迦中。有乘餘業故言一類。不説一類便謂唯
T1562_.29.0589b19: 乘無間業因無間生彼。婆羅經意顯造逆人
T1562_.29.0589b20: 不解如來所説深義。業障礙故當所獲得。彼
T1562_.29.0589b21: 異熟果増上力故。觀諦善根因被損故。或有
T1562_.29.0589b22: 悔憂所損惱故。於佛所説不能深解。若執經
T1562_.29.0589b23: 義但如其文。是則極成無間不轉。言無間者
T1562_.29.0589b24: 顯無隔故。又彼天授麁解佛言。何縁必生無
T1562_.29.0589b25: 間地獄。故知此據解深説解。記生天證理亦
T1562_.29.0589b26: 不成。佛於彼經差別説故。謂彼經説諸有依
T1562_.29.0589b27: 人旋遶制多皆生天故。有方便者名有依人。
T1562_.29.0589b28: 即是有容生天理義。然譬喩者略引彼經便
T1562_.29.0589b29: 開有情多造惡行。以許造作猛利極重。諸惡
T1562_.29.0589c01: 行者起下善心。或無記心於制多所。暫時
T1562_.29.0589c02: 旋遶便總滅故。斷善後證理亦不成。唯斷善
T1562_.29.0589c03: 根亦可迴轉。佛不應説彼不可治。故知彼言
T1562_.29.0589c04: 更有別義。謂彼天授先起惡欲。由此已應墮
T1562_.29.0589c05: 於惡趣。次起加行將破僧時。由此已應墮於
T1562_.29.0589c06: 地獄。次後妄語破壞僧時。由此已招無間
T1562_.29.0589c07: 劫壽。後起邪見斷善根已。定不可令現起白
T1562_.29.0589c08: 法。故説此後必不可治。非謂彼爾時方定墮
T1562_.29.0589c09: 地獄。然於此位容有生疑。提婆達多雖至此
T1562_.29.0589c10: 位佛何不療。如未生怨爲遣彼疑。陳不療意
T1562_.29.0589c11: 言。我不見提婆達多可令現身起少白法。故
T1562_.29.0589c12: 我棄捨不欲療治。少白法言顯善悔愧。此中
T1562_.29.0589c13: 意顯佛曉諸親。天授如斯造重惡業。斷諸善
T1562_.29.0589c14: 本都無愧心。我當如何能救療彼。言可療者
T1562_.29.0589c15: 謂可化令生善。悔心伏惡行病。若未増者令
T1562_.29.0589c16: 其不増。若有已増令漸微薄。非要絶本方名
T1562_.29.0589c17: 療治。如世良醫療病法爾。煩惱障喩證亦不
T1562_.29.0589c18: 成。我亦不許彼可轉故。謂煩惱障發時定
T1562_.29.0589c19: 業。必護異熟皆不可轉。故譬喩者不善了知
T1562_.29.0589c20: 經及理趣。以大無義蘊在己心妄興邪辯。於
T1562_.29.0589c21: 諸惡行無間業中何罪最重。於諸妙行世善
T1562_.29.0589c22: 業中何最大果。頌曰
T1562_.29.0589c23:     破僧虚誑語 於罪中最大
T1562_.29.0589c24:     感第一有思 世善中大果
T1562_.29.0589c25: 論曰。爲破僧故發虚誑語。諸惡行中此罪最
T1562_.29.0589c26: 大。如何此罪虚誑語收。由所發言依異想故。
T1562_.29.0589c27: 謂彼於法有法想。於非法有非法想。於大師
T1562_.29.0589c28: 有大師想。於己身有非一切智想。然由深固惡
T1562_.29.0589c29: 阿世耶。隱覆此想作別異説。設有不以異想
T1562_.29.0590a01: 破僧。則不能生劫壽重罪。何縁此罪惡行中
T1562_.29.0590a02: 最。由此毀傷佛法身故。障世生天解脱道故。
T1562_.29.0590a03: 謂僧已破乃至未合。力能遮遏諸異生等。未
T1562_.29.0590a04: 入正定令不得入。若已入正定令不得餘果。
T1562_.29.0590a05: 若已得餘果令不得離染。若已得離染令不
T1562_.29.0590a06: 證漏盡。習定温誦思等業息。以要言之由僧
T1562_.29.0590a07: 被破。大千世界法輪不轉。天人龍等身心擾
T1562_.29.0590a08: 亂。由此定招無間地獄一劫異熟。非餘惡行
T1562_.29.0590a09: 故惡行中此罪最重。若爾何故世尊或時於
T1562_.29.0590a10: 諸罪中説邪見重。又説意業罪中最大。據五
T1562_.29.0590a11: 無間説破僧重。據五僻見説邪見重。據一切
T1562_.29.0590a12: 業説意業大。或約修見倶所斷罪。如其次第
T1562_.29.0590a13: 説爲最重。或依廣果斷諸善根害多有情。如
T1562_.29.0590a14: 次説重。感第一有異熟果思。於世善中爲
T1562_.29.0590a15: 最大果。能感最極靜異熟故。約異熟果故作
T1562_.29.0590a16: 是説。如其通就五果説者。是則應説與金剛
T1562_.29.0590a17: 喩定相應思能得大果。謂此能得異熟果外
T1562_.29.0590a18: 諸有爲無爲四阿羅漢果。雖諸無漏無間道
T1562_.29.0590a19: 思。皆除異熟得餘四果。然此所得最爲殊勝。
T1562_.29.0590a20: 諸結永斷爲此果故。爲簡此故説世善言。爲
T1562_.29.0590a21: 唯無間罪定生地獄。諸無間同類亦定生彼。
T1562_.29.0590a22: 非定無間生。非無間業故。無間同類其相云
T1562_.29.0590a23: 何。頌曰
T1562_.29.0590a24:     汚母無學尼 殺住定菩薩
T1562_.29.0590a25:     及有學聖者 奪僧和合縁
T1562_.29.0590a26:     破壞窣堵波 是無間同類
T1562_.29.0590a27: 論曰。言同類者是相似義。若有於母阿羅漢
T1562_.29.0590a28: 尼行非梵行。爲極汚辱是名第一同類業相。
T1562_.29.0590a29: 若有殺害住定菩薩。是名害父同類業相。若
T1562_.29.0590b01: 有殺害有學聖者。是名第三同類業相。若有
T1562_.29.0590b02: 侵奪僧和合縁。是名破僧同類業相。若有破
T1562_.29.0590b03: 壞佛窣堵波。是名第五同類業相。有異熟業
T1562_.29.0590b04: 於三時中極能爲障。言三時者。頌曰
T1562_.29.0590b05:     將得忍不還 無學業爲障
T1562_.29.0590b06: 論曰。若從頂位將得忍時。感惡趣業皆極爲
T1562_.29.0590b07: 障。以忍超彼異熟地故。如人將離本所居國。
T1562_.29.0590b08: 一切債主皆極爲障。若有將得不還果時。欲
T1562_.29.0590b09: 界繋業皆極爲障。若有將得無學果時。色無
T1562_.29.0590b10: 色業皆極爲障。此後二位喩説如前。然於此
T1562_.29.0590b11: 中除順現受。及順不定受異熟。不定業并異
T1562_.29.0590b12: 熟定中非異處熟者
T1562_.29.0590b13: *説一切有部順正理論*卷第四十三
T1562_.29.0590b14:
T1562_.29.0590b15:
T1562_.29.0590b16:
T1562_.29.0590b17: 阿毘達磨順正理論卷第四十四
T1562_.29.0590b18:   尊者衆賢造
T1562_.29.0590b19:  *三藏法師玄奘奉  詔譯 
T1562_.29.0590b20:   *辯業品第四之十二
T1562_.29.0590b21: 如上所言住定菩薩爲從何位。得住定名。彼
T1562_.29.0590b22: 復於何説名爲定。頌曰
T1562_.29.0590b23:     從修妙相業 菩薩得定名
T1562_.29.0590b24:     生善趣貴家 具男念堅故
T1562_.29.0590b25: 論曰。從修能感妙三十二大士夫相異熟果
T1562_.29.0590b26: 業。菩薩方得立住定名。以從此時乃至成佛
T1562_.29.0590b27: 常生善趣。及貴家等。生善趣者。謂生人天。
T1562_.29.0590b28: 由此趣中多行善故。妙可稱故立善趣名。於
T1562_.29.0590b29: 善趣内常生貴家。謂婆羅門。或刹帝利。巨富
T1562_.29.0590c01: 長者。大婆羅門家。於貴家中根有具缺。然彼
T1562_.29.0590c02: 菩薩恒具勝根。恒受男身尚不爲女。何況有
T1562_.29.0590c03: 受扇搋等身。生生常能憶念宿命。所作善事
T1562_.29.0590c04: 常無退屈。謂於利樂一切有情。一切時中一
T1562_.29.0590c05: 切方便。心無厭倦名無退屈。由無退屈故説
T1562_.29.0590c06: 爲堅豈不未修妙相業位菩提心不退應立住
T1562_.29.0590c07: 定名。何故要修妙相業位。菩薩方受住定位
T1562_.29.0590c08: 名。爾時人天方共知故。先時但爲諸天所知。
T1562_.29.0590c09: 或於爾時趣等覺定。先唯等覺決定非餘。何
T1562_.29.0590c10: 相應知修妙相業。頌曰
T1562_.29.0590c11:     贍部男對佛 佛思思所成
T1562_.29.0590c12:     餘百劫方修 各百福嚴飾
T1562_.29.0590c13: 論曰。菩薩要在贍部洲中。方能造修引妙相
T1562_.29.0590c14: 業。此洲覺慧最明利故。唯是男子非女等身。
T1562_.29.0590c15: 爾時已超女等位故。此不應説於前頌中。恒
T1562_.29.0590c16: 受男身義已顯故。若謂先説造此業。已恒受
T1562_.29.0590c17: 男身。今説爲明初造此業亦非女等故。此
T1562_.29.0590c18: 與前義有差別。此救非理義已成故。謂先已
T1562_.29.0590c19: 説造此業已。非女等身已顯造時。亦非女等
T1562_.29.0590c20: 以非女等。適造此業即轉形故。能招善逝殊
T1562_.29.0590c21: 妙相業。必依淨身方能引起。故由先説此義
T1562_.29.0590c22: 已成。造此業時唯現對佛。謂親見佛不共色
T1562_.29.0590c23: 身相好端嚴種種奇特。有欲引起感此類思。
T1562_.29.0590c24: 不對如來無容起故。此妙相業唯縁佛思。佛
T1562_.29.0590c25: 是可欣順徳境故。感妙相業唯思所成。非修
T1562_.29.0590c26: 所成不定界故。所感異熟此所繋故。非聞所
T1562_.29.0590c27: 成彼羸劣故。亦非生得加行起故。謂彼唯於
T1562_.29.0590c28: 三無數劫。修行施等波羅蜜多圓滿身中方
T1562_.29.0590c29: 可得故。唯是加行非生得善。唯餘百劫造修
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