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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_.29.0631a01: 非爲顯成唯有現在一刹那頃十二處法。故
T1562_.29.0631a02: 諸憎厭實有去來。不應自稱説一切有。以此
T1562_.29.0631a03: 與彼都無論宗。唯隔一刹那見未全同故
T1562_.29.0631a04: *説一切有部順正理論*卷第五十一
T1562_.29.0631a05:
T1562_.29.0631a06:
T1562_.29.0631a07:
T1562_.29.0631a08: 阿毘達磨順正理論卷第五十二
T1562_.29.0631a09:   尊者衆賢造
T1562_.29.0631a10:  *三藏法師玄奘奉  詔譯 
T1562_.29.0631a11:   *辯隨眠品第五之八
T1562_.29.0631a12: 如是所許一切有宗。自古師承差別有幾。誰
T1562_.29.0631a13: 所立世最善可依。頌曰
T1562_.29.0631a14:     此中有四種 類相位待異
T1562_.29.0631a15:     第三約作用 立世最爲善
T1562_.29.0631a16: 論曰。尊者法救作如是説。由類不同三世有
T1562_.29.0631a17: 異。彼謂諸法。行於世時。由類有殊非體有異。
T1562_.29.0631a18: 如破金器作餘物時。形雖有殊而體無異。又
T1562_.29.0631a19: 如乳變成於酪時。捨味勢等非捨顯色。如是
T1562_.29.0631a20: 諸法行於世時。從未來至現在。從現在入過
T1562_.29.0631a21: 去。雖捨得類非捨得體。尊者妙音作如是説。
T1562_.29.0631a22: 由相有別三世有異。彼謂諸法行於世時。過
T1562_.29.0631a23: 去正與過去相合。而不名爲離現未相。未來
T1562_.29.0631a24: 正與未來相合。而不名爲離過現相。現在正
T1562_.29.0631a25: 與現在相合。而不名爲離過未相。如人正染
T1562_.29.0631a26: 一妻室時。於餘姫媵不名離染。尊者世友作
T1562_.29.0631a27: 如是説。由位不同三世有異。彼謂諸法行於
T1562_.29.0631a28: 世時。至位位中作異異説。由位有別非體有
T1562_.29.0631a29: 異。如運一籌置一名一。置百名百。置千名千。
T1562_.29.0631b01: 尊者覺天作如是説。由待有別三世有異。彼
T1562_.29.0631b02: 謂諸法行於世時。前後相待立名有異。非體
T1562_.29.0631b03: 非類非相有殊。如一女人待前待後。如其次
T1562_.29.0631b04: 第名女名母。如是諸法行於世時。待現未名
T1562_.29.0631b05: 過去。待過現名未來。待過未名現在。此四
T1562_.29.0631b06: 種説一切有中傳説。最初執法轉變故應置
T1562_.29.0631b07: 在數論朋中。今謂不然。非彼尊者説有爲法
T1562_.29.0631b08: 其體是常。歴三世時法隱法顯。但説諸法行
T1562_.29.0631b09: 於世時。體相雖同而性類異。此與尊者世友
T1562_.29.0631b10: 分同。何容判同數論外道。第二第四立世相
T1562_.29.0631b11: 雜。故此四中第三最善。以約作用位有差別。
T1562_.29.0631b12: 由位不同立世有異。如我所辯實有去來。不
T1562_.29.0631b13: 違法性聖教所許。若撥去來便違法性。毀謗
T1562_.29.0631b14: 聖教有多過失。由此應知尊者世友。所立實
T1562_.29.0631b15: 有過去未來。符理順經無能傾動。謂彼尊者
T1562_.29.0631b16: 作如是言。佛於經中説有三世。此三世異云
T1562_.29.0631b17: 何建立。約作用立三世有異。謂一切行作用
T1562_.29.0631b18: 未有名爲未來。有作用時名爲現在。作用已
T1562_.29.0631b19: 滅名爲過去非體有殊。此作用名爲何所目。
T1562_.29.0631b20: 目有爲法引果功能。即餘性生時能爲因性
T1562_.29.0631b21: 義。若能依此立世有殊。或能作餘無過辯
T1562_.29.0631b22: 異。智者應許名鑒理人。若有由迷立世別理。
T1562_.29.0631b23: 怖他難故棄捨聖言。或了義經撥爲不了。許
T1562_.29.0631b24: 有現在言無去來。或許唯現仍是假有。或總
T1562_.29.0631b25: 非撥三世皆無此等皆違聖教。正理智者應
T1562_.29.0631b26: 斥爲迷理人。諸有謗無實三世者。爲無量種
T1562_.29.0631b27: 過失所塗。多設劬勞難令解脱。諸説三世實
T1562_.29.0631b28: 有論師。設有小違易令解脱。故有智者勿謗
T1562_.29.0631b29: 言無。然我且依尊者世友。約作用立三世有
T1562_.29.0631c01: 殊。隨己堪能排諸過難。旦彼經主作是難言。
T1562_.29.0631c02: 若約作用立三世別。彼同分攝眼等諸根。現
T1562_.29.0631c03: 在前時有何作用。若謂彼能取果與果。是則
T1562_.29.0631c04: 過去同類因等。既能與果應有作用。有半作
T1562_.29.0631c05: 用世相應雜。此難都由不了法性。諸法勢力
T1562_.29.0631c06: 總有二種。一名作用。二謂功能。引果功能名
T1562_.29.0631c07: 爲作用。非唯作用總攝功能。亦有功能異於
T1562_.29.0631c08: 作用。且闇中眼見色功能爲闇所違非違作
T1562_.29.0631c09: 用。謂有闇障違見功能。故眼闇中不能見色。
T1562_.29.0631c10: 引果作用非闇所違。故眼闇中亦能引果。無
T1562_.29.0631c11: 現在位作用有闕。現在唯依作用立故。諸作
T1562_.29.0631c12: 用滅不至無爲。於餘性生能爲因性。此非作
T1562_.29.0631c13: 用但是功能。唯現在時能引果故。無爲不能
T1562_.29.0631c14: 引自果故。唯引自果名作用故。由此經主所
T1562_.29.0631c15: 擧釋中。與果功能亦是作用。良由未善對
T1562_.29.0631c16: 所宗。以過去因雖能與果無作用故世相無
T1562_.29.0631c17: 雜。然彼經主於此義中。迷執情深復廣興難。
T1562_.29.0631c18: 謂廣論者不能善通。矯爲我宗作理窮釋。頌
T1562_.29.0631c19:
T1562_.29.0631c20:     何礙用云何 無異世便壞
T1562_.29.0631c21:     有誰未生滅 此法性甚深
T1562_.29.0631c22: 論曰。彼言若法自體恒有。應一切時能起作
T1562_.29.0631c23: 用。以何礙力令此法體。所起作用時有時無。
T1562_.29.0631c24: 此難意言。諸法體相既恒無別。以何礙力非
T1562_.29.0631c25: 一切時唯一性類。此難非理體相無別。於性
T1562_.29.0631c26: 類一非證因故。謂不可以體相無別。於性類
T1562_.29.0631c27: 一爲能證因。現見世間體相無別。性類有別
T1562_.29.0631c28: 如前已*辯。謂地界等受等眼等。或難意言。
T1562_.29.0631c29: 我宗諸行衆縁和合本無而生。然彼衆縁種
T1562_.29.0632a01: 種差別。有時和合有不合時。法不恒生可無
T1562_.29.0632a02: 過失。汝宗諸行及彼衆縁。於一切時許常有
T1562_.29.0632a03: 體。勿許諸法本無今有。應常現在何能爲礙。
T1562_.29.0632a04: 此亦不然前義成故。謂且前説體相雖同。而
T1562_.29.0632a05: 性類殊義已成立。而言諸行自體衆縁於一
T1562_.29.0632a06: 切時許常有體。何礙令彼作用非恒。非一切
T1562_.29.0632a07: 時常現在者。若解前義此難應無。以體雖同
T1562_.29.0632a08: 而性類別。足能成立作用非恒。故彼不應作
T1562_.29.0632a09: 如是難。若猶固執應反詰言。汝宗衆縁及所
T1562_.29.0632a10: 生行。亦有前後體相無差。而刹那刹那許漸
T1562_.29.0632a11: 漸有異。既前後念彼縁無差。何礙令其非無
T1562_.29.0632a12: 異起。而許後後轉轉有異。謂前念行與縁倶
T1562_.29.0632a13: 生。體相無虧與縁倶滅。由此因力後念果生
T1562_.29.0632a14: 應與前因品類無別。別無別類二種生縁。前
T1562_.29.0632a15: 後刹那無差別故。何縁爲礙令後異前。若謂
T1562_.29.0632a16: 有爲法性應爾。如何不許作用亦然。又受不
T1562_.29.0632a17: 應縁雖有異。而損益相無有差別。餘心心所
T1562_.29.0632a18: 例亦應然。薪糠等縁雖有差別。而現見火煖
T1562_.29.0632a19: 相無異。故有爲法體類多途。不可責令總爲
T1562_.29.0632a20: 一例。於一切位性類無差。又説衆縁許常有
T1562_.29.0632a21: 故。所生作用應常有者。亦不應理縁雖常合。
T1562_.29.0632a22: 而見有時縁果無故。如汝熏習或如眼等。謂
T1562_.29.0632a23: 汝不許從已滅因。隔中間時而有果起。多因
T1562_.29.0632a24: 所引種子差別。於相續中同時現有。而非
T1562_.29.0632a25: 彼果恒倶時生。然或有因所引種子。經多劫
T1562_.29.0632a26: 後方有果生。設於中間有果生者。生時及果
T1562_.29.0632a27: 倶不決定。既一切時一切因。有何礙諸果不
T1562_.29.0632a28: 恒倶生。而或一因此時生果此時不生。或有
T1562_.29.0632a29: 一時此因生果此因不生。又眼等縁雖恒現
T1562_.29.0632b01: 有。而眼等識非恒時生。是故不應作如是難。
T1562_.29.0632b02: 既許縁常有作用亦應常。若謂我宗相續轉
T1562_.29.0632b03: 變。待別縁故方能生果。是則應許作用亦然。
T1562_.29.0632b04: 諸引果縁總有二種。一者倶生。二者前生。倶
T1562_.29.0632b05: 生縁中復有二種。一同聚生。二異聚生。異聚
T1562_.29.0632b06: 生縁復有二種。一有情數。二無情數。前生
T1562_.29.0632b07: 縁中亦有二種。一同相續。二異相續。異相續
T1562_.29.0632b08: 縁復有二種。一同相續聚生。二不同相續聚
T1562_.29.0632b09: 生。不同相續聚生復有二種。一有情數。二無
T1562_.29.0632b10: 情數。待如是等同不同時。自他相續衆縁力
T1562_.29.0632b11: 故。諸法乃有引果功能。如是功能名爲作用。
T1562_.29.0632b12: 故不應説許常有縁。作用亦應一切時有。衆
T1562_.29.0632b13: 縁不可常和合故。又我未了具壽所言。意欲
T1562_.29.0632b14: 取何名爲作用。而今徴詰過去未來。何礙令
T1562_.29.0632b15: 其作用非有。即未來法衆縁合時。起勝功能
T1562_.29.0632b16: 名爲作用。此有作用名爲現在。此作用息名
T1562_.29.0632b17: 爲過去。非彼法體前後有殊。如何難言由何
T1562_.29.0632b18: 礙力。令去來世作用非有。此義意言即未來
T1562_.29.0632b19: 法。衆縁合位有作用起。作用起已不名未來。
T1562_.29.0632b20: 此於爾時名已來故。作用息位不名現在。此
T1562_.29.0632b21: 於爾時已過去故。若作用猶在未得過去名。
T1562_.29.0632b22: 此法爾時名現在故。由此約作用*辯三世差
T1562_.29.0632b23: 別。故彼設難由未了宗。如是我宗善安立已
T1562_.29.0632b24: 彼猶不了。又責作用云何得説爲去來今。此
T1562_.29.0632b25: 難意言法由作用。可得建立爲去來今。作用
T1562_.29.0632b26: 由誰有三世別。豈可説此復有作用。若此作
T1562_.29.0632b27: 用非去來今。而復説言作用是有則無爲故
T1562_.29.0632b28: 應常非無。故不應言作用已滅。及此未有法
T1562_.29.0632b29: 名去來。對法諸師豈亦曾有成立作用爲去
T1562_.29.0632c01: 來耶而汝今時責非無理。即未來法作用已
T1562_.29.0632c02: 生名爲現在。即現在法作用已息名爲過去。
T1562_.29.0632c03: 於中彼難豈理相應。非我説去來亦有作用。
T1562_.29.0632c04: 如何責作用得有去來。若説去來無有作用。
T1562_.29.0632c05: 應説作用本無今有有已還無。如仁所言我
T1562_.29.0632c06: 決定説。諸法作用本無今有有已還無。作用
T1562_.29.0632c07: 唯於現在有故。若爾作用是法差別。應説與
T1562_.29.0632c08: 法爲異不異。若異應言別有自體。本無今有
T1562_.29.0632c09: 有已還無。諸行亦應同此作用。若言不異應
T1562_.29.0632c10: 説如何。非異法體而有差別。又寧作用本無
T1562_.29.0632c11: 今有有已還無。非彼法體我許作用。是法差
T1562_.29.0632c12: 別而不可言與法體異。如何不異而有差別。
T1562_.29.0632c13: 如何汝宗於善心内。有不善等別類諸法。所
T1562_.29.0632c14: 引差別種子功能。非異善心而有差別。又何
T1562_.29.0632c15: 種子非同品類。又彼上座即苦受體。如何説
T1562_.29.0632c16: 有攝益差別。又如諸受領納相同。於中非無
T1562_.29.0632c17: 樂等差別。又如汝等於相續住。雖前後念法
T1562_.29.0632c18: 相不殊。外縁亦同而前後異。若不爾者異相
T1562_.29.0632c19: 應無。如火等縁所合之物。雖前後念麁住相
T1562_.29.0632c20: 同。而諸刹那非無細異。我宗亦爾法體雖住
T1562_.29.0632c21: 而遇別縁。或法爾力於法體上差別用起本
T1562_.29.0632c22: 無今有有已還無。法體如前自相恒住。此於
T1562_.29.0632c23: 理教有何相違。前已*辯成體相無異。諸法性
T1562_.29.0632c24: 類非無差別。體相性類非異非一。故有爲法
T1562_.29.0632c25: 自相恒存。而勝功能有起有息。若謂我許法
T1562_.29.0632c26: 相續時。刹那刹那自相差別。本無今有有已
T1562_.29.0632c27: 還無。汝許有爲自相恒住。唯有差別本無今
T1562_.29.0632c28: 有有已還無。如何爲喩。若我亦許自相本無。
T1562_.29.0632c29: 或汝亦言自相本有義則是一。豈應爲喩。喩
T1562_.29.0633a01: 謂彼此分異分同。今於此中所引喩者。謂法
T1562_.29.0633a02: 相續自相雖同。而於其中非無差別。自相差
T1562_.29.0633a03: 別體無有異。且擧自相相續恒存。不論法體
T1562_.29.0633a04: 住與不住。其中差別待縁而有。故非恒時許
T1562_.29.0633a05: 有差別。汝雖許法本無而生。不許念念有別
T1562_.29.0633a06: 相起。如何不應爲同法喩。然汝許法前後刹
T1562_.29.0633a07: 那自相雖同而有差別。我亦許法前後位中。
T1562_.29.0633a08: 自相雖同而有差別。故爲同喩其理善成。由
T1562_.29.0633a09: 此已成作用與體。雖無有異而此作用待縁
T1562_.29.0633a10: 而生。非法自體待縁生故。本無今有有已還
T1562_.29.0633a11: 無。亦善釋通契經所説。本無今有亦善符順。
T1562_.29.0633a12: 有去來經亦善遣除應常住難。以有爲法體
T1562_.29.0633a13: 雖恒存。而位差別有變異故。此位差別從縁
T1562_.29.0633a14: 而生。一刹那後必無有住。由此法體亦是無
T1562_.29.0633a15: 常。以與差別體無異故。要於有法變異可成。
T1562_.29.0633a16: 非於無中可有變異。如是所立世義善成。經
T1562_.29.0633a17: 主於中復作是説。若爾所立世義便壞。謂若
T1562_.29.0633a18: 作用即是法體。體既恒有用亦應然。何得有
T1562_.29.0633a19: 時名爲過未。故彼所立世義不成。此與我宗
T1562_.29.0633a20: 不相關預。謂我不説作用即體。如何令用與
T1562_.29.0633a21: 體倶恒。又我不言用所附體。一切時有即名
T1562_.29.0633a22: 過未。如何所立世義不成。汝説云何如我宗
T1562_.29.0633a23: 説。諸有爲法差別作用。未已生位名爲未來。
T1562_.29.0633a24: 此纔已生名爲現在。此若已息名爲過去。差
T1562_.29.0633a25: 別作用與所附體不可説異。如法相續如有
T1562_.29.0633a26: 爲法。刹那刹那無間而生名爲相續。此非異
T1562_.29.0633a27: 法無別體故亦非即法。勿一刹那有相續故
T1562_.29.0633a28: 不可説無。見於相續有所作故。如是現在差
T1562_.29.0633a29: 別作用。非異於法無別體故亦非即法。有有
T1562_.29.0633b01: 體時作用無故不可説無。作用起已能引果
T1562_.29.0633b02: 故。依如是義故。有頌
T1562_.29.0633b03:     相續無異體 許別有所作
T1562_.29.0633b04:     作用理亦然 故世義成立
T1562_.29.0633b05: 因果相屬和合相應。心淨性等皆可爲喩。是
T1562_.29.0633b06: 故過去現在未來。體相雖同性類各別。由是
T1562_.29.0633b07: 所立三世義成。經主此中復作是説。彼復應
T1562_.29.0633b08: 説若如現在法體實有去來亦然。誰未已生誰
T1562_.29.0633b09: 復已滅。謂有爲法體實恒有。如何可得成未
T1562_.29.0633b10: 已生已滅。先何所闕彼未有故名未已生。後
T1562_.29.0633b11: 復闕何彼已無故名爲已滅。故不許法本無
T1562_.29.0633b12: 今有有已還無。則三世義。應一切種皆不成
T1562_.29.0633b13: 立。奇哉尠福感如是果。所發覺慧大不聰
T1562_.29.0633b14: 明。不能諦觀數無義語。寧於實義及聖教中。
T1562_.29.0633b15: 不設劬勞思惟簡擇能懷&T014461;戻。於實義中發
T1562_.29.0633b16: 勇悍心。指存違逆屡申正理曾不似聞。今更
T1562_.29.0633b17: 勵聲啓滅經者。諸大徳聽非我宗言。過去未
T1562_.29.0633b18: 來如現實有。三世實有性各別故。大徳不應
T1562_.29.0633b19: 隨己所解。訕謗如理釋佛教師。古昔大仙無
T1562_.29.0633b20: 不皆是一切智者。所垂光明善釋契經。破諸
T1562_.29.0633b21: 愚闇令一切智名稱普聞。大徳何縁與迷聖
T1562_.29.0633b22: 教及正理者共結惡朋。訕謗如斯具勝功徳
T1562_.29.0633b23: 増上覺慧佛聖弟子。陷無量衆置惡見坑。幸
T1562_.29.0633b24: 願從今絶無義語。如其不絶深有損傷。違逆
T1562_.29.0633b25: 牟尼至教理故。定不能證諸法眞實。又未審
T1562_.29.0633b26: 知汝如何解我現在義。言如現在法體實有
T1562_.29.0633b27: 去來亦然。然我宗言諸有爲法。能引果位名
T1562_.29.0633b28: 爲現在。此引果位先無後無。前已約斯立三
T1562_.29.0633b29: 世異。寧言過未如現實有。又略説者如諸有
T1562_.29.0633c01: 爲。實體雖同而功能別。如是三世實體雖同。
T1562_.29.0633c02: 於中非無作用差別。以有性類有無量種。故
T1562_.29.0633c03: 於我宗不可爲難。依如是義故有頌
T1562_.29.0633c04:     如色等皆苦 許多苦性異
T1562_.29.0633c05:     三世有亦然 未生有差別
T1562_.29.0633c06: 是故現在過去未來。三種有性條然差別。寧
T1562_.29.0633c07: 如現在去來亦然依有可言有未生滅。約所
T1562_.29.0633c08: 無故未生滅成。謂於有中先闕作用。彼未有
T1562_.29.0633c09: 故名未已生。有法後時復闕作用。彼已無故
T1562_.29.0633c10: 名爲已滅。故唯有中有未生滅。由斯建立三
T1562_.29.0633c11: 世理成。無中如何可立三世。謂若過未其體
T1562_.29.0633c12: 都無。誰未已生誰復已滅。故依彼立三世不
T1562_.29.0633c13: 成。又無不應名言依故。經説三世皆是言依。
T1562_.29.0633c14: 故知去來亦實有體。彼又輕調對法者曰。許
T1562_.29.0633c15: 體恒有説性非常。如是義言所未曾有。依如
T1562_.29.0633c16: 是義故有頌*言
T1562_.29.0633c17:     許法體恒有 而説性非常
T1562_.29.0633c18:     性體復無別 此眞自在作
T1562_.29.0633c19: 彼於非處爲輕調言。以佛世尊亦作是説。如
T1562_.29.0633c20: 來出世若不出世。如是縁起法性常住。而佛
T1562_.29.0633c21: 復説縁起無常。豈佛世尊亦可輕調。許法常
T1562_.29.0633c22: 住復説無常。如是義言所未曾有。若據別義
T1562_.29.0633c23: 説常無常。是故不應輕調佛者。豈不於此例
T1562_.29.0633c24: 亦應然。法體恒存法性變異。謂有爲法行於
T1562_.29.0633c25: 世時。不捨自體隨縁起用。從此無間所起用
T1562_.29.0633c26: 息。由此故説法體恒有。而非是常性變異故。
T1562_.29.0633c27: 如何譏是自在所爲。對法諸師容作是調。許
T1562_.29.0633c28: 有三世撥無去來。如是義言所未曾有。雖言
T1562_.29.0633c29: 過未有據曾當。而但異門説現在有非關過
T1562_.29.0634a01: 未如先已説。依如是義故有頌*曰
T1562_.29.0634a02:     雖許有三世 撥已滅未生
T1562_.29.0634a03:     有更無第三 豈非天幻惑
T1562_.29.0634a04: 經主於此復作是言。又應顯成雨衆外道所
T1562_.29.0634a05: 黨邪論。彼作是説。有必常有無必常無。無必
T1562_.29.0634a06: 不生有必不滅。此亦非處置貶斥言。已滅未
T1562_.29.0634a07: 生約異門説。倶許通有及非有故。謂去來世
T1562_.29.0634a08: 色等諸法。有有生滅所知法性。及有前生倶
T1562_.29.0634a09: 行果性。而無現在能引果性。有引果用名
T1562_.29.0634a10: 爲現在。過去未來無如是性。此豈同彼*雨衆
T1562_.29.0634a11: 所説。唯有現在一念論宗。必定不能離同彼
T1562_.29.0634a12: 過。以説現世決定唯有。過未二世決定唯無。
T1562_.29.0634a13: 非許去來亦容是有。非許現在亦容是無。故
T1562_.29.0634a14: 同彼宗過極難離。若謂現有轉成過無。從未
T1562_.29.0634a15: 來無轉成現有。此亦非理有無別故。非有與
T1562_.29.0634a16: 無可轉成一。如何現有轉成過無。如何未無
T1562_.29.0634a17: 轉成現有。非汝現在是有亦無。非汝去來是
T1562_.29.0634a18: 無亦有。現在唯有去來唯無。有無*條然寧
T1562_.29.0634a19: 相轉作。是故唯汝同*雨衆宗。然我所宗決定
T1562_.29.0634a20: 唯有。定唯無者皆不可生。現在馬角不可生
T1562_.29.0634a21: 故。若謂馬角由無因故不可生者。理亦不然
T1562_.29.0634a22: 招馬果業應是角因。許角及身倶本無故。非
T1562_.29.0634a23: 無與無可有差別。彼因何故一有一無。經主
T1562_.29.0634a24: 此中復作是説。若執實有過去未來。則一切
T1562_.29.0634a25: 時果體常有。業於彼果有何功能。此亦不然
T1562_.29.0634a26: 體雖恒有。而於位別有功能故。謂業能令果
T1562_.29.0634a27: 起殊勝。引果作用是業功能。作用已生名現
T1562_.29.0634a28: 在位。故於位別業有功能。若業能令無轉成
T1562_.29.0634a29: 有。招馬果業何不爲因。能令本無馬角成有。
T1562_.29.0634b01: 依如是義故有頌*曰
T1562_.29.0634b02:     若無可成有 及有可成無
T1562_.29.0634b03:     許從色色生 寧非馬角受
T1562_.29.0634b04:     如馬角與受 非因果相屬
T1562_.29.0634b05:     因色與果色 無相屬亦然
T1562_.29.0634b06:     相屬理同無 許從色生色
T1562_.29.0634b07:     非受與馬角 此眞自在作
T1562_.29.0634b08: 是故決定無體之法。必無有因亦無生理。何
T1562_.29.0634b09: 有憎背去來有宗。可有因果感赴相屬。又若
T1562_.29.0634b10: 去來非實有者。能繋所繋如何得成。經主於
T1562_.29.0634b11: 此作是釋言。彼所生因隨眠有故。説有去
T1562_.29.0634b12: 來能繋煩惱。縁彼煩惱隨眠有故。説有去來
T1562_.29.0634b13: 所繋縛事。此釋意言。過去煩惱所生隨眠。現
T1562_.29.0634b14: 在有故説有過去。能繋煩惱未來煩惱。所因
T1562_.29.0634b15: 隨眠現在有故。説有未來能繋煩惱。縁過未
T1562_.29.0634b16: 事煩惱隨眠。現在有故説有去來。所繋縛事
T1562_.29.0634b17: 如是一切皆無義言。以相續中過去煩惱。所
T1562_.29.0634b18: 生現在煩惱隨眠。理實都無如前已*辯。如何
T1562_.29.0634b19: 由彼可得説言成就過去能繋煩惱。設許現
T1562_.29.0634b20: 在有彼隨眠。寧由有法説無成就以有與無
T1562_.29.0634b21: 不相屬故。又若有果説成就因。異熟果生因
T1562_.29.0634b22: 應成就然汝不許。以汝宗言。諸異熟因所引
T1562_.29.0634b23: 能與。諸異熟果現在功能。異熟生時已滅無
T1562_.29.0634b24: 故。若無用故不成就者。彼亦應爾如何成就。
T1562_.29.0634b25: 不應過去煩惱已無。可言今時彼猶有用。今
T1562_.29.0634b26: 有用者唯是隨眠。過去煩惱成何所用。設許
T1562_.29.0634b27: 有現未來煩惱。所因隨眠亦不應説成就未
T1562_.29.0634b28: 來能繋煩惱。勿因此有非愛過故。謂若有因
T1562_.29.0634b29: 説成果者。諸有已斷善根有情。許有能生善
T1562_.29.0634c01: 根因故。亦應説彼成就善根。既彼善根亦成
T1562_.29.0634c02: 亦斷。應定説彼是何有情。爲斷善根爲不斷
T1562_.29.0634c03: 者。又有學者有無學因。應説彼成阿羅漢果。
T1562_.29.0634c04: 則應有學是阿羅漢。若彼雖成阿羅漢果。而
T1562_.29.0634c05: 不説彼名阿羅漢。則阿羅漢成無學果。亦應
T1562_.29.0634c06: 不説名阿羅漢。或阿羅漢反應不成阿羅漢
T1562_.29.0634c07: 果。無差別故。是則一切聖教正理。由彼所言
T1562_.29.0634c08: 皆彼違害。是故若撥去來爲無。定不應成去
T1562_.29.0634c09: 來煩惱。如何説有去來能繋。又彼所言縁彼
T1562_.29.0634c10: 煩惱隨眠有故。説有去來所繋縛事。此亦違
T1562_.29.0634c11: 彼所立義宗。彼執去來體非實有事不成故。
T1562_.29.0634c12: 去來非有而名爲事。如是言義曾所未聞。設
T1562_.29.0634c13: 許彼宗於現相續。有縁彼事煩惱隨眠。此應
T1562_.29.0634c14: *條然與煩惱異。能引煩惱久已滅故。所引隨
T1562_.29.0634c15: 眠現在有故。既*條然異如何可言由現隨眠
T1562_.29.0634c16: 繋過未事。縁過未事現在隨眠。曾未已生非
T1562_.29.0634c17: 能繋故。又諸現在善無記心體非是結。不應
T1562_.29.0634c18: 能繋過去未來所繋事境。離心無有隨眠可
T1562_.29.0634c19: 得。故彼所説都無有義。經主於此詭設謗言。
T1562_.29.0634c20: 毘婆沙師作如是説。如現實有過去未來所有
T1562_.29.0634c21: 於中不能通釋。諸自愛者應如是知。法性甚
T1562_.29.0634c22: 深非尋思境豈不能釋。便撥爲無今定謂仁。
T1562_.29.0634c23: 竊自造論矯託題以毘婆沙名。眞毘婆沙都
T1562_.29.0634c24: 無此語。又不如彼自率己情。妄説去來如現
T1562_.29.0634c25: 實有。三世實有性各別故。詳彼意欲爲聖教
T1562_.29.0634c26: 災。詭設虚言謗正論者。豈由如是所設謗言。
T1562_.29.0634c27: 令我義宗有所虧損。寧有我部諸大論師。博
T1562_.29.0634c28: 究精通聖教正理。具包衆徳名稱普聞。於小
T1562_.29.0634c29: 難中不能通釋。故於非處詭設謗言。既率己
T1562_.29.0635a01: 情妄標宗致。似未披覽眞毘婆沙。所設難
T1562_.29.0635a02: 我已通釋。更有何難言不能通。我於前來正
T1562_.29.0635a03: 對經主決擇過未。盡彼所能隨彼言詞皆已
T1562_.29.0635a04: 徴遣。兼略徴遣上座言*詞。然不隨文廣徴遣
T1562_.29.0635a05: 者。以彼所説少有依俙。可准前來義徴遣故。
T1562_.29.0635a06: 或有極浮淺不任推究故。或唯謗聖賢妄自
T1562_.29.0635a07: 誇誕故。若隨彼説一一酬言。誰有智人聞不
T1562_.29.0635a08: 嗤誚。設不鑒者復託彼宗。矯飾文*詞妄興過
T1562_.29.0635a09: 難。諸有達鑒好觀論者。今應詳審留心諦聽。
T1562_.29.0635a10: 我從今去還依舊宗。隨彼所言縱辯酬遣。且
T1562_.29.0635a11: 有一類鑒智盲徒。謂我所宗同黄仙執。此不
T1562_.29.0635a12: 應理以彼所宗。執因轉變即爲果體。果還隱
T1562_.29.0635a13: 沒入自性中。故去來今其體是一。我宗所立
T1562_.29.0635a14: 世無雜亂。謂有作用唯現刹那。此位定非二
T1562_.29.0635a15: 世攝故。因果*條然不相作故。諸法滅已不還
T1562_.29.0635a16: 生故。果不隱入自性中故。因無始故多因生
T1562_.29.0635a17: 故。因果非我所住持故。如是等類差別無邊。
T1562_.29.0635a18: 寧謂我宗同黄仙執。有餘復説定無去來。契
T1562_.29.0635a19: 經説爲曾當有故。謂世尊説。諸聰慧者於過
T1562_.29.0635a20: 去世懷猶豫時。應爲決言過去曾有。於未來
T1562_.29.0635a21: 世懷猶豫時。應爲決言未來當有。曾不於彼
T1562_.29.0635a22: 説實有言。故知去來定非實有。此亦非理以
T1562_.29.0635a23: 曾當聲。有時見於現在説故。然不可説現在
T1562_.29.0635a24: 亦無。又勝功能過去曾有。唯於現在有作用
T1562_.29.0635a25: 故。由此過去應得二名。自相實有用曾有故。
T1562_.29.0635a26: 由此准釋未來二名。現在應名實有現有。現
T1562_.29.0635a27: 於實體有作用故。然三世事皆是言依。且於
T1562_.29.0635a28: 去來説不共義。爲無雜亂故作是説。豈由此
T1562_.29.0635a29: 説非實有成。有餘復言。若去來世是實有者。
T1562_.29.0635b01: 何縁不許染淨二識倶時而生。此二識因皆
T1562_.29.0635b02: 實有故。此亦非理。諸識生時。要託所依所縁
T1562_.29.0635b03: 合故。設一切識所依所縁倶和合者。亦不應
T1562_.29.0635b04: 許眼等諸識倶時而生。如彼理趣此中亦爾。
T1562_.29.0635b05: 又汝亦應同此責故。汝宗既許本無而生。染
T1562_.29.0635b06: 淨相違何不倶起。若作是説有因者生。豈不
T1562_.29.0635b07: 前言倶本無故。不可分別有因無因。差別因
T1562_.29.0635b08: 縁曾未説故。又説過未無體論者。舊隨界等
T1562_.29.0635b09: 染淨二因。現相續中恒倶有故。如是過難極
T1562_.29.0635b10: 切彼宗。我宗諸因非恒現故。有言。過去決定
T1562_.29.0635b11: 實無。已捨現在行自相故。不爾諸行體應是
T1562_.29.0635b12: 常。由此則應無解脱理。此亦非理。若言過去
T1562_.29.0635b13: 捨行自相。應非行攝。非體今無可名爲行。
T1562_.29.0635b14: 既許是行則不應言捨行自相。非離自相別
T1562_.29.0635b15: 有行體。可得説言已捨自相唯有行體。又先
T1562_.29.0635b16: 已説。先説者何。非全無中有無常性。過去無
T1562_.29.0635b17: 體應非無常。我宗何故無解脱理。契經但言
T1562_.29.0635b18: 現苦已滅餘苦不續。先取涅槃不言涅槃。要
T1562_.29.0635b19: 捨法相不捨法相。而有行滅名爲涅槃如先
T1562_.29.0635b20: 辯。又言過去若實有者應無涅槃。説阿
T1562_.29.0635b21: 羅漢有諸蘊時無涅槃故。又若過去苦常有
T1562_.29.0635b22: 者。則諸有情應無解脱。此亦非理。若言過去
T1562_.29.0635b23: 苦蘊有故則無涅槃。汝宗既言去來無體。苦
T1562_.29.0635b24: 蘊無故應恒涅槃。或諸有情本應解脱。過去
T1562_.29.0635b25: 衆苦皆無有故。若謂但由現苦已滅餘苦不
T1562_.29.0635b26: 續即名涅槃。則不應言由有過去衆苦蘊故
T1562_.29.0635b27: 應無涅槃。又言去來定非實有。行相無故。行
T1562_.29.0635b28: 相者何。謂有初後去來二世。由各闕一故行
T1562_.29.0635b29: 相無。此亦不然。譬如生死雖闕一種行相成
T1562_.29.0635c01: 故。有情生死雖復無初。而不可言彼無行相。
T1562_.29.0635c02: 又彼現在過亦應同。謂撥實無去來論者。所
T1562_.29.0635c03: 執現在無初後故。又我過去具有初後。過去
T1562_.29.0635c04: 初者作用已生。從此後時説名爲後。未來亦
T1562_.29.0635c05: 是有初有後。法性類故不應爲難。又言去來
T1562_.29.0635c06: 若是實有。已斷未斷應無差別。不爾現在亦
T1562_.29.0635c07: 應同故。謂現在世已斷未斷。既無差別亦應
T1562_.29.0635c08: 是無。然諸染法不染一分斷已不成不染一
T1562_.29.0635c09: 分斷已雖成而無愚縛已斷未斷是謂差別。
T1562_.29.0635c10: 又言去來有便違教。謂聖教説此有彼有此
T1562_.29.0635c11: 無彼無。不應現有故未來有。不應過無故現
T1562_.29.0635c12: 在無。以執去來體恒有故。唯應現在或有或
T1562_.29.0635c13: 無。由此去來定非實有。今應審察經彼有言。
T1562_.29.0635c14: 爲顯有體顯有生義。若顯有體。汝宗有失。謂
T1562_.29.0635c15: 前經言此有彼有。汝彼現有此過去無。許行
T1562_.29.0635c16: 滅無識現有故。後經所説此無彼無。汝彼未
T1562_.29.0635c17: 無此現在有。許現行有識猶無故。汝引此教
T1562_.29.0635c18: 欲破我宗。如呪起屍自被害者。若謂彼有顯
T1562_.29.0635c19: 有生義。謂有此因故方有彼果生。如説此因
T1562_.29.0635c20: 有彼舍利。不顯有體但顯有生。此於我宗全
T1562_.29.0635c21: 無有難。故去來世實有理成。對法諸師釋彼
T1562_.29.0635c22: 有者。謂此有故令彼有生。非因能令法體成
T1562_.29.0635c23: 有。但能令法有作用生。若謂衆縁所令有者。
T1562_.29.0635c24: 唯此是果法體應非。此難不然。無異體故。若
T1562_.29.0635c25: 爾體用應倶因成。此亦不然。如先已説。先何
T1562_.29.0635c26: 所説。作用與體雖無別體而有差別。謂衆縁
T1562_.29.0635c27: 合能令法體有異分位差別而生。此差別生
T1562_.29.0635c28: 非異法體。故彼法體假説生義。依如是義故
T1562_.29.0635c29: 有頌言
T1562_.29.0636a01:     從衆縁方有 此有是世俗
T1562_.29.0636a02:     雖生體無別 此有是勝義
T1562_.29.0636a03: 又言無未來受用無盡故。非未來世受用可
T1562_.29.0636a04: 盡。此亦非理。如生死法用無盡期有極成故。
T1562_.29.0636a05: 無有情類本無而生。無數有情久已滅度。而
T1562_.29.0636a06: 生死法受用無盡。以此現在比知未來。雖無
T1562_.29.0636a07: 盡期而非不有。又言去來有相無故。謂變礙
T1562_.29.0636a08: 故説名爲色。去來不然。故非實有。此亦非
T1562_.29.0636a09: 理。約少分故。謂非一切現在諸色皆有變礙。
T1562_.29.0636a10: 然非是無或應如識許是實有。如契經言。了
T1562_.29.0636a11: 別了別故名爲識。何所了別謂了別色。至了
T1562_.29.0636a12: 別法非汝所宗。識縁過未有所了別然許識
T1562_.29.0636a13: 體是有非無現在有故。由此彼説遮有不成。
T1562_.29.0636a14: 又言去來體非實有。若是實有應障礙故。謂
T1562_.29.0636a15: 有色物必據處所。互相障礙已滅未生。色若
T1562_.29.0636a16: 實有應有障礙。既無障礙應非是色。由有此
T1562_.29.0636a17: 失故知實無。此亦非理如汝宗説。非有而生
T1562_.29.0636a18: 法闕故。謂如汝説非有而生唯未來生定
T1562_.29.0636a19: 非過去。如是我説有法障礙。唯現有礙定非
T1562_.29.0636a20: 去來。現在位中有別用故。有餘師説。未來
T1562_.29.0636a21: 世燈爲已然不。若已然者與現在燈應無差
T1562_.29.0636a22: 別。若不然者應體非燈。此責不然。唯有體故。
T1562_.29.0636a23: 謂去來世體有用無體。謂去來所知法性有
T1562_.29.0636a24: 所知性。故説爲有。非謂去來有然等用。或
T1562_.29.0636a25: 應如識許是實有。如汝許有無所縁識無所
T1562_.29.0636a26: 了別而體非無。我未來燈亦復如是。雖無然
T1562_.29.0636a27: 用而體非無。又言去來非眼取故。若去來色
T1562_.29.0636a28: 是實有者。何故不爲眼所取耶。此亦不然。眼
T1562_.29.0636a29: 根唯以有勝用色爲境界故。三世諸法體相
T1562_.29.0636b01: 雖同。而有性異。如前已辯。不可以眼色爲境
T1562_.29.0636b02: 故。便抑難令取一切色。一極微色不可取故。
T1562_.29.0636b03: 由此取現不取去來。位別用殊不應爲難。又
T1562_.29.0636b04: 言彼無有爲相故。謂去來世有爲相無。又非
T1562_.29.0636b05: 無爲故非實有。此亦非理。彼法性故。謂未
T1562_.29.0636b06: 來是可滅法性。現在世是正滅法性。過去世
T1562_.29.0636b07: 是已滅法性。故彼皆非離有爲相。諸可生法
T1562_.29.0636b08: 因力故生。此法生義如前已辯。諸不生法是
T1562_.29.0636b09: 生法種類。故彼亦受可生法性名。所以不生
T1562_.29.0636b10: 由縁闕故。此縁闕義如前已辯。或應以識爲
T1562_.29.0636b11: 同法喩。如汝許有縁無境識。無所了別而體
T1562_.29.0636b12: 非無。如是汝心謂去來世無有爲相何。妨是
T1562_.29.0636b13: 有。又汝現在不應有生。體已生故。非有住異
T1562_.29.0636b14: 纔生無間許即滅故。亦無有滅。以汝所宗。滅
T1562_.29.0636b15: 名爲無。現是有故。又汝宗許諸有爲相依相
T1562_.29.0636b16: 續立。非一刹那故。汝刹那亦應非有
T1562_.29.0636b17: *説一切有部順正理論*卷第五十二
T1562_.29.0636b18:
T1562_.29.0636b19:
T1562_.29.0636b20:
T1562_.29.0636b21: 阿毘達磨順正理論卷第五十三
T1562_.29.0636b22:   尊者衆賢造
T1562_.29.0636b23:  *三藏法師玄奘奉  詔譯 
T1562_.29.0636b24:   *辯隨眠品第五之九
T1562_.29.0636b25: 辯隨眠。於如是位繋如是事。傍論已了。今
T1562_.29.0636b26: 於此中復應思擇。諸事未斷彼必被繋耶。設
T1562_.29.0636b27: 事被繋彼必未斷耶。若事未斷彼必被繋。有
T1562_.29.0636b28: 事被繋而非未斷。繋非未斷其相云何。頌曰
T1562_.29.0636b29:     於見苦已斷 餘遍行隨眠
T1562_.29.0636c01:     及前品已斷 餘縁此猶繋
T1562_.29.0636c02: 論曰。且見道位苦智已生集智未生。見苦所
T1562_.29.0636c03: 斷諸事已斷。見集所斷遍行隨眠。若未永斷
T1562_.29.0636c04: 能縁此者於此猶繋。及修道位隨何道生。九
T1562_.29.0636c05: 品事中前品已斷餘未斷品。所有隨眠能縁
T1562_.29.0636c06: 此者於此猶繋。及聲兼明。前前已斷。後後未
T1562_.29.0636c07: 斷。皆能繋義。此中何用説縁此言。修斷九品
T1562_.29.0636c08: 必相縁故。非是所縁者有時非所縁。故縁此
T1562_.29.0636c09: 言定爲無用。若謂別説有不能縁即遍行中
T1562_.29.0636c10: 亦應簡別。以有見集所斷遍行。不縁見苦所
T1562_.29.0636c11: 斷事故。經主何意簡此非彼。今詳經主或作
T1562_.29.0636c12: 是思。此中所言前品已斷。約世俗道隨其所
T1562_.29.0636c13: 應。總分見修所斷煩惱。以爲九品漸次斷除。
T1562_.29.0636c14: 前品已斷中有餘未斷品。遍行煩惱亦能爲
T1562_.29.0636c15: 繋。簡縁他地遍行隨眠。説縁此言可成有用。
T1562_.29.0636c16: 然於前説餘遍行中。闕縁此言義不成立。或
T1562_.29.0636c17: 應以後所説及聲。兼顯前文攝縁此義。謂於
T1562_.29.0636c18: 前説見苦已斷。及此前品已斷事中。皆有所
T1562_.29.0636c19: 餘縁此猶繋。此文雜亂於見位中。餘及遍行
T1562_.29.0636c20: 應隨去一。然此煩説闕縁此言。應問慈尊自
T1562_.29.0636c21: 言意趣。何事有幾隨眠隨増。此中但應辯所
T1562_.29.0636c22: 縁相。謂辯何法何識所縁。則易了知此所繋
T1562_.29.0636c23: 事。定有爾所隨眠隨増。且法與識數各有幾。
T1562_.29.0636c24: 諸法雖多略爲十六。三界五部及諸無漏。能
T1562_.29.0636c25: 縁彼識名數亦然。此中何法爲幾識境。頌
T1562_.29.0636c26:
T1562_.29.0636c27:     見苦集修斷 若欲界所繋
T1562_.29.0636c28:     自界三色一 無漏識所行
T1562_.29.0636c29:     色自下各三 上一淨識境
T1562_.29.0637a01:     無色通三界 各三淨識行
T1562_.29.0637a02:     見滅道所斷 皆増自識行
T1562_.29.0637a03:     無漏三界中 後三淨識境
T1562_.29.0637a04: 論曰。若欲界繋見苦見集修所斷法各五識
T1562_.29.0637a05: 縁。謂自界三即如前説。及色界一即修所斷。
T1562_.29.0637a06: 無漏第五皆容縁故。且欲界繋見苦斷法。爲
T1562_.29.0637a07: 自界三識所縁者。謂欲見苦所斷一切。及欲
T1562_.29.0637a08: 見集所斷遍行。欲修所斷善無記識。色修所
T1562_.29.0637a09: 斷善識非餘。無漏識中唯法智品。見集修斷
T1562_.29.0637a10: 如應當知。若色界繋即前所説。三部諸法各
T1562_.29.0637a11: 八識縁。謂自下三。皆如前説。及上界一即修
T1562_.29.0637a12: 所斷。無漏第八皆容縁故。且色界繋見苦斷
T1562_.29.0637a13: 法。爲自界三及上界一識所縁者。准前應知。
T1562_.29.0637a14: 爲下界三識所縁者。謂欲見苦見集所斷。上
T1562_.29.0637a15: 縁相應修斷善識。若無漏識唯類智品。見集
T1562_.29.0637a16: 修斷如應當知。若無色繋即前所説。三部諸
T1562_.29.0637a17: 法各十識縁。謂三界三。皆如前説。無漏第
T1562_.29.0637a18: 十皆容縁故。准色界繋如應當知。見滅見道
T1562_.29.0637a19: 所斷諸法。應知一一増自識縁。此復云何。謂
T1562_.29.0637a20: 欲界繋見滅所斷爲六識縁。五識即如前増
T1562_.29.0637a21: 欲見滅斷。見道所斷義准應知。色無色繋見
T1562_.29.0637a22: 滅道斷隨應爲九。十一識縁八十如前各増
T1562_.29.0637a23: 自識。若無漏法爲十識縁。謂三界中各後三
T1562_.29.0637a24: 部。即見滅道修所斷識。無漏第十皆容縁故。
T1562_.29.0637a25: 不委釋者如應當思。應以如前所略建立十
T1562_.29.0637a26: 六法。識蘊在心中。思擇隨眠所隨増事。恐文
T1562_.29.0637a27: 煩廣略示方隅。且有問言。所繋事肉眼根
T1562_.29.0637a28: 有幾隨眠隨増。應觀眼根總唯有二。謂欲色
T1562_.29.0637a29: 界各修所斷。此隨所應欲色修斷。及彼遍行
T1562_.29.0637b01: 隨眠隨増若有問言。縁眼根識。復有幾種隨
T1562_.29.0637b02: 眠隨増應觀此識總有八種。謂欲色界各有
T1562_.29.0637b03: 三識。即見苦集所斷遍倶。及修所斷合而成
T1562_.29.0637b04: 六。無色界一即修所斷。空處近分所攝善識。
T1562_.29.0637b05: 無漏第八皆縁眼根。且應了知一切無漏。決
T1562_.29.0637b06: 定不爲隨眠隨増。前七隨應欲色各三部。無
T1562_.29.0637b07: 色修斷遍隨眠隨増。謂欲界繋見苦所斷遍
T1562_.29.0637b08: 行倶識。欲見苦斷見集斷遍隨眠隨増。翻此
T1562_.29.0637b09: 應知見集斷識。修所斷識欲修所斷。及諸遍
T1562_.29.0637b10: 行隨眠隨増。准此應知。色界三識無色善識。
T1562_.29.0637b11: 能縁第四靜慮眼根。無色修斷及彼遍行隨
T1562_.29.0637b12: 眠隨増。若復有問言。縁縁眼根識。復有幾種
T1562_.29.0637b13: 隨眠隨増。應觀此識有十三種。謂於三界各
T1562_.29.0637b14: 有四識。除見滅斷合成十二。并諸無漏識能
T1562_.29.0637b15: 縁縁眼根。此隨所應三界四部。除見滅斷隨
T1562_.29.0637b16: 眠隨増。謂欲界繋見苦所斷。遍行倶識能縁
T1562_.29.0637b17: 眼根。此識容爲欲見苦斷見集斷遍。修道所
T1562_.29.0637b18: 斷善無記識。及色界繋修斷善識。并法智品
T1562_.29.0637b19: 無漏識。縁此諸能縁縁眼根識。隨應欲界見
T1562_.29.0637b20: 苦見集。修道所斷色修所斷。及彼遍行隨眠
T1562_.29.0637b21: 隨増。餘隨所應當如理釋。乃至無漏縁眼根
T1562_.29.0637b22: 識。此識容爲三界所繋。見道所斷無漏縁識
T1562_.29.0637b23: 修所斷善無漏識。縁此諸能縁縁眼根識。隨
T1562_.29.0637b24: 應三界見道所斷。修所斷遍隨眠隨増。若別
T1562_.29.0637b25: 疏條前十二種。各有爾所隨眠隨増。應言欲
T1562_.29.0637b26: 界見苦所斷諸縁縁識欲見苦斷見集斷遍隨
T1562_.29.0637b27: 眠隨増。翻此應知見集斷識修所斷識。欲修
T1562_.29.0637b28: 所斷及諸遍行隨眠隨増。見道斷識欲見道
T1562_.29.0637b29: 斷。及諸遍行隨眠隨増。然無漏縁唯相應縛。
T1562_.29.0637c01: 所餘但作所縁隨増。准此應知色無色界有
T1562_.29.0637c02: 差別者。見道斷識欲界上界如次應知。縁法
T1562_.29.0637c03: 類品縁眼根識餘所繋事例眼應思。今於此
T1562_.29.0637c04: 中復應思擇。若心由彼名有隨眠。彼於此心
T1562_.29.0637c05: 定隨増不此不決定。謂彼隨眠未斷隨増非
T1562_.29.0637c06: 已斷故。如本論説。彼於此心或有隨増或不
T1562_.29.0637c07: 隨増。云何隨増。謂彼隨眠與此心相應及縁
T1562_.29.0637c08: 心未斷。云何不隨増。謂彼隨眠與此心相應
T1562_.29.0637c09: 已得永斷。何等名曰有隨眠心。有隨眠名依
T1562_.29.0637c10: 何義立。復由何等名有隨眠。且前所言三界
T1562_.29.0637c11: 各五部十五種識名有隨眠心。如是諸心各
T1562_.29.0637c12: 有二種。謂遍非遍行有漏無漏。縁染不染心
T1562_.29.0637c13: 有差別故。依二義立有隨眠名。一是隨眠所
T1562_.29.0637c14: 隨増故。二以隨眠爲助伴故。由隨眠故名有
T1562_.29.0637c15: 隨眠。相應隨眠通斷未斷。所縁唯未斷心名
T1562_.29.0637c16: 有隨眠。云何與心相應煩惱。乃至未斷於心
T1562_.29.0637c17: 隨増。謂彼隨眠能引起得。於心相續能爲拘
T1562_.29.0637c18: 礙。又與來世爲同類因。引相續中心等流起
T1562_.29.0637c19: 故。乃至未斷説於心隨増。斷則不然無隨。増
T1562_.29.0637c20: 義非由斷故令彼離心。故雖已斷而名有彼。
T1562_.29.0637c21: 以助伴性不可壞故。謂對治力於相續中。能
T1562_.29.0637c22: 遮隨眠令不現起。及能遮彼所引起得。於心
T1562_.29.0637c23: 相續不爲拘礙。故説已斷相應隨眠無隨増
T1562_.29.0637c24: 理。非對治力能遮隨眠倶行伴性故。彼雖已
T1562_.29.0637c25: 斷心名有隨眠。若諸隨眠縁心未斷。隨心斷
T1562_.29.0637c26: 未斷於心隨増故。恒令心得有隨眠名。若彼
T1562_.29.0637c27: 縁心隨眠已斷。心不由彼名有隨眠。道力令
T1562_.29.0637c28: 心離隨眠故。雖爲助伴及能所縁。倶非道
T1562_.29.0637c29: 力能令相離。而對助伴能所縁疏故。此有名
T1562_.29.0638a01: 唯據未斷助伴性親斷亦名有。此中身見相
T1562_.29.0638a02: 應之心。由所相應無明身見。隨増伴性名有
T1562_.29.0638a03: 隨眠。由自部餘見集斷遍。唯隨増性名有隨
T1562_.29.0638a04: 眠。所餘倶非故非有彼。其餘見苦見集所斷。
T1562_.29.0638a05: 遍不遍心如理應思。見滅所斷邪見倶心。由
T1562_.29.0638a06: 所相應無明邪見。隨増伴性名有隨眠。由
T1562_.29.0638a07: 自部攝有漏縁遍。唯隨増性名有隨眠。所餘
T1562_.29.0638a08: 倶非故非有彼。其餘見滅見道所斷若縁無
T1562_.29.0638a09: 漏縁有漏心。如其所應例應思擇。修道所斷
T1562_.29.0638a10: 貪相應心。由所相應無明及愛。隨増伴性名
T1562_.29.0638a11: 有隨眠。由自部餘及諸遍行。唯隨増性名有
T1562_.29.0638a12: 隨眠。所餘倶非故非有彼。餘修所斷煩惱倶
T1562_.29.0638a13: 心。如其所應例應思擇。諸修所斷不染汚心。
T1562_.29.0638a14: 由自部攝隨眠及遍。唯隨増性名有隨眠。如
T1562_.29.0638a15: 是所論皆約未斷。彼若斷已有伴性者。唯由
T1562_.29.0638a16: 伴性名有隨眠。依此義門應作是説。頌曰
T1562_.29.0638a17:     有隨眠心二 謂有染無染
T1562_.29.0638a18:     有染心通二 無染局隨増
T1562_.29.0638a19: 論曰。有隨眠心總有二種。有染無染心差別
T1562_.29.0638a20: 故。於中有染所有隨眠。若未斷時相應具二
T1562_.29.0638a21: 所縁唯一。若已斷時相應有一所縁都無。彼
T1562_.29.0638a22: 無染心所有煩惱。唯未斷位名有隨眠。斷已
T1562_.29.0638a23: 都無非助伴故。此縁無染所有隨眠。在有心
T1562_.29.0638a24: 前或倶時斷。斷縁染者通前後倶。相應與心
T1562_.29.0638a25: 必倶時斷。故染通二名有隨眠。無染局一有
T1562_.29.0638a26: 隨増性。如上所辯。十種隨眠次第生時誰前
T1562_.29.0638a27: 誰後。諸隨眠起無定次第。可一切後一切生
T1562_.29.0638a28: 故。然有一類煩惱現行。前後相牽非無次第。
T1562_.29.0638a29: 今且就彼辯次第者。謂有一類不善觀察。由
T1562_.29.0638b01: 邪聞力宿習力故。因縁所引無我行中。最初
T1562_.29.0638b02: 欻生我我所見。次於如是所計行中。迷因謂
T1562_.29.0638b03: 常。迷果謂斷。墮斷邊者便増邪見。執爲最
T1562_.29.0638b04: 勝。即是見取。墮常邊者爲我得樂離衆苦故。
T1562_.29.0638b05: 事自在等修勝生因及解脱道。起戒取已。於
T1562_.29.0638b06: 諸邪師。執因道中有差別故。無師爲決遂復
T1562_.29.0638b07: 生疑。諸所執中誰眞誰妄。隨謂一勝於彼起
T1562_.29.0638b08: 貪。計爲己朋恃而生慢。於他朋見陵蔑起瞋。
T1562_.29.0638b09: 若於其中不決眞妄。疑所擾亂於觀生勞。起
T1562_.29.0638b10: 厭怠心便自諫止。終難決定何用觀察。勝仙
T1562_.29.0638b11: 能了非我所知。彼既自摧勤觀察志。便背
T1562_.29.0638b12: 觀察愛樂無知。由此息心憩無明室。是爲
T1562_.29.0638b13: 一類十種隨眠相牽現行前後次第。復有一
T1562_.29.0638b14: 類禀性愚癡。於諸沙門梵志所説。不能審察
T1562_.29.0638b15: 勝劣有殊。遂復生疑。此中誰勝。因此觀察墮
T1562_.29.0638b16: 我見者。由我見力便執斷常。爲我當來得樂
T1562_.29.0638b17: 離苦。便妄計執顛倒果因。若觀察時墮無我
T1562_.29.0638b18: 者。不了眞實無我理故。便撥無有施等果因。
T1562_.29.0638b19: 於此見中執爲最勝。由見勝徳於中起貪。因
T1562_.29.0638b20: 此於中陵他起慢。於餘見趣憎背起瞋。彼由
T1562_.29.0638b21: 如斯順違歡慼。便起無量煩惱雜染。遠正等
T1562_.29.0638b22: 覺所説聖教。沈淪苦海拔濟爲難。復有於斯
T1562_.29.0638b23: 別立次第。頌曰
T1562_.29.0638b24:     無明疑邪身 邊見戒見取
T1562_.29.0638b25:     貪慢瞋如次 由前引後生
T1562_.29.0638b26: 論曰。謂諸煩惱次第生時。先由無明於諦不
T1562_.29.0638b27: 了。不欲觀苦乃至道諦。由不了故無觀察能。
T1562_.29.0638b28: 既聞二途便懷猶豫。爲苦非苦乃至廣説。若
T1562_.29.0638b29: 遇邪説便生邪見。撥無苦諦乃至廣説。於取
T1562_.29.0638c01: 蘊中既撥無苦。因此便起薩迦耶見。從此復
T1562_.29.0638c02: 執我有斷常。隨執一邊計爲能淨。於如是計
T1562_.29.0638c03: 執爲第一。見已見徳縁之起貪。謂此勝他恃
T1562_.29.0638c04: 而生慢。於他所起違見生瞋。如執我徒憎無
T1562_.29.0638c05: 我見。或於己見取捨位中。必應起瞋憎嫌所
T1562_.29.0638c06: 捨。此依一類辯十隨眠。相牽現行前後次第。
T1562_.29.0638c07: 理實煩惱行相無邊以所待縁有差別故。無
T1562_.29.0638c08: 有決定次第而生。故上所論略標一二諸煩
T1562_.29.0638c09: 惱起。由幾同縁此起因縁乃有多種。或同分
T1562_.29.0638c10: 是此起因縁。謂見有情隨衆同分。定有此類
T1562_.29.0638c11: 煩惱現行。如鴿鴛鴦貪最猛盛。蚖蛇蝮蠍瞋
T1562_.29.0638c12: 最熾然。如是所餘隨類應説。或富樂是此起
T1562_.29.0638c13: 因縁。謂多有情具善意樂。堪逮殊勝。由獲富
T1562_.29.0638c14: 樂。起諸煩惱便無堪能。要捨富樂方堪逮勝。
T1562_.29.0638c15: 或方域是此起因縁。謂生南方貪多猛盛。生
T1562_.29.0638c16: 北方者瞋多熾然。如是餘方隨應當説。或邪
T1562_.29.0638c17: 論是此起因縁。謂習兵書便増瞋恚。聽倡逸
T1562_.29.0638c18: 論便長欲貪。學外道書愚癡轉盛。若聞正法
T1562_.29.0638c19: 煩惱不生。由怖生死貪等息故。或寡聞是此
T1562_.29.0638c20: 起因縁。謂無知人煩惱熾盛。諸多聞者煩惱
T1562_.29.0638c21: 輕微。以習多聞伏煩惱故。或多眠是此起因
T1562_.29.0638c22: 縁。謂多睡眠煩惱増長。或樂等是此起因縁。
T1562_.29.0638c23: 謂樂増貪苦増瞋等。或飮食是此起因縁。謂
T1562_.29.0638c24: 飮酒等煩惱熾盛。或年位是此起因縁。謂少
T1562_.29.0638c25: 壯老起煩惱異。或數習是此起因縁。謂習此
T1562_.29.0638c26: 惑此便増盛。或身境是此起因縁。謂遇與
T1562_.29.0638c27: 身相稱境界。隨應便發此類煩惱。或時分是
T1562_.29.0638c28: 此起因縁。謂有有情於此時分。隨應便發此
T1562_.29.0638c29: 類煩惱。如是等類因縁無邊。然於其中勝唯
T1562_.29.0639a01: 三種。頌曰
T1562_.29.0639a02:     由未斷隨眠 及隨應境現
T1562_.29.0639a03:     非理作意起 説惑具因縁
T1562_.29.0639a04: 論曰。由三因縁諸煩惱起。且如將起欲貪隨
T1562_.29.0639a05: 眠。未斷未遍知欲貪隨眠故。順欲貪境現在
T1562_.29.0639a06: 前故。縁彼非理作意起故。餘隨眠起類此應
T1562_.29.0639a07: 知。未斷未遍知欲貪隨眠者。三縁故説未斷
T1562_.29.0639a08: 遍知。謂得未斷故。對治未生故。未遍知境
T1562_.29.0639a09: 故。又斷有二。一有分斷。二無分斷。故説未
T1562_.29.0639a10: 斷未遍知言。此説隨眠由因力起。順欲貪境
T1562_.29.0639a11: 現在前者。且應徴問此境是何。若謂於中有
T1562_.29.0639a12: 欲貪繋。亦瞋所繋應名瞋境。則順瞋境亦順
T1562_.29.0639a13: 欲貪。如是欲貪境無定故。不應説有順境現
T1562_.29.0639a14: 前。若謂可意名順貪境。此可意境亦非決定。
T1562_.29.0639a15: 一所愛境餘不愛故。若謂遍依一相續説。非
T1562_.29.0639a16: 不決定亦不應理。現見一色於一有情。有時
T1562_.29.0639a17: 順情有時違故。然必應許有定境界。縁彼方
T1562_.29.0639a18: 有欲貪現前。由此故言順貪境現。向所設難
T1562_.29.0639a19: 後當通釋。此則説隨眠由境界力起。縁彼非
T1562_.29.0639a20: 理作意起者。謂有如木境界現前。及有如鑚
T1562_.29.0639a21: 燧非理作意起。鑚境界木欲貪火生。此中何
T1562_.29.0639a22: 名非理作意。謂於上妙衣服花鬘嚴具。塗
T1562_.29.0639a23: 香彫粧彩飾嬌姿所顯女想糞聚。起有情想
T1562_.29.0639a24: 所住持心倶。顛倒警覺名非理作意。此則説
T1562_.29.0639a25: 隨眠由加行力起。若諸隨眠起皆具三因縁。
T1562_.29.0639a26: 云何許有阿羅漢退。非阿羅漢隨眠未斷。且
T1562_.29.0639a27: 非定許煩惱現前。方得名爲阿羅漢退。或
T1562_.29.0639a28: 此且據從前煩惱無間引生故説無過。以煩
T1562_.29.0639a29: 惱生總有二種。一從煩惱無間引生。二次所
T1562_.29.0639b01: 餘非煩惱起。若異此者善無記心無間不應
T1562_.29.0639b02: 有煩惱起。此中不據次所餘生。是故不應擧
T1562_.29.0639b03: 退爲難。或此且據具因縁説。實有唯託境界
T1562_.29.0639b04: 力生。譬喩部師作如是説。由分別力苦樂生
T1562_.29.0639b05: 故。知諸境界體不成實。以佛於彼摩建地迦
T1562_.29.0639b06: 契經中説。諸癩病者觸苦火時以爲樂故。又
T1562_.29.0639b07: 説一色於一有情。名可意境。非於餘故。又如
T1562_.29.0639b08: 淨穢不成實故。謂別生趣同分有情。於一事
T1562_.29.0639b09: 中取淨穢異。既淨穢相非定可得。故無成實
T1562_.29.0639b10: 淨穢二境。正理論者作如是言。一切境界無
T1562_.29.0639b11: 不成實。經説有色樂隨行故。又説貪著可愛
T1562_.29.0639b12: 色故。又言有可愛眼所識色故。又意近行境
T1562_.29.0639b13: 決定故。又契經説。如是色中。淨妙相沒過
T1562_.29.0639b14: 患相現。然爲斷貪説於可愛可瞋癡事。應斷
T1562_.29.0639b15: 貪者。此依不淨了知淨界。由於此中有淨界
T1562_.29.0639b16: 故。説諸母邑爲可愛境。又離貪者不觀彼
T1562_.29.0639b17: 故。又契經説。諸色聚中。皆有愛味過患相
T1562_.29.0639b18: 故。理亦應爾。見諸事中。諸煩惱生有差別故。
T1562_.29.0639b19: 謂於可意諸境事中。雖有生瞋非如貪重。未
T1562_.29.0639b20: 離貪者遇可意事時。任運生貪。分別起瞋
T1562_.29.0639b21: 故。以因加行雖無差別。而見煩惱現行別故。
T1562_.29.0639b22: 知諸境體非不成實。由境界力令彼別故。豈
T1562_.29.0639b23: 不已顯境不成實。許一事中起貪瞋故。不爾
T1562_.29.0639b24: 一聚中容有二境故。謂可意聚中有少可瞋
T1562_.29.0639b25: 相。如妙衣服少被糞塗。諸樂淨人總生憎
T1562_.29.0639b26: 惡。又如於蒜憎其香者。於其味等亦總生嫌。
T1562_.29.0639b27: 於彼味中有生貪者。於彼香等亦總生愛。故
T1562_.29.0639b28: 知諸法同聚倶生。謂一聚中有可貪等法。故
T1562_.29.0639b29: 於一聚容起貪瞋癡。非起貪境即起餘二。故
T1562_.29.0639c01: 諸境界無不成實。若爾既有成實淨相。隨觀
T1562_.29.0639c02: 淨見應皆如實。乘如實見應不生貪。然於境
T1562_.29.0639c03: 中無實淨相。妄計爲淨乘此生貪。故知諸境
T1562_.29.0639c04: 皆不成實。不爾説境非成實者。取不淨見同
T1562_.29.0639c05: 此失故。謂無成實不淨相中。隨觀不淨應非
T1562_.29.0639c06: 如實。此復如何能伏煩惱。若伏煩惱由勝解
T1562_.29.0639c07: 力。是則不應作如是計。要如實見方能離貪。
T1562_.29.0639c08: 起貪要由不如實見。然應境事雖亦實有少
T1562_.29.0639c09: 分淨相。由勝解力觀爲不淨能伏煩惱。雖亦
T1562_.29.0639c10: 實有少分不淨。而増益故於中起貪。又若諸
T1562_.29.0639c11: 法無成實性。但由分別力起貪或離貪。聖教
T1562_.29.0639c12: 如何可作是説。此事可厭此事可欣。此事順
T1562_.29.0639c13: 結此不順結。此事應修此不應修。又若一事
T1562_.29.0639c14: 或有起愛起恚起癡。即言境中可愛等相。不
T1562_.29.0639c15: 成實者豈不曾聞。有懷僻見所作頌義理亦
T1562_.29.0639c16: 應成。如彼論中有如是頌
T1562_.29.0639c17:     以有於一事 見常見無常
T1562_.29.0639c18:     見倶見倶非 故法皆無性
T1562_.29.0639c19: 若爾顛倒亦應不成。於實淨中取爲淨故。不
T1562_.29.0639c20: 爾此中於少淨種。由作意力増益轉故。謂於
T1562_.29.0639c21: 可意不可意境。作意増益不淨淨相。由此顛
T1562_.29.0639c22: 倒起瞋起貪。非増益依亦不成實。故於少種
T1562_.29.0639c23: 由作意力。増益而轉非不顛倒。又貪等樂等
T1562_.29.0639c24: 於境界生無有決定故。境雖成實而顛倒體
T1562_.29.0639c25: 非不得成。若爾善心亦應成倒。有取可意境
T1562_.29.0639c26: 爲不可意故。不爾如是勝解作意。能斷煩惱
T1562_.29.0639c27: 故非顛倒。有善作意由勝解力。於境界中唯
T1562_.29.0639c28: 取淨相。云何非倒。非此勝解於諸煩惱有斷
T1562_.29.0639c29: 力故。彼爲自觀於貪已斷有勢力不。故雖於
T1562_.29.0640a01: 境取淨相轉而非顛倒。或今但念如昔染心
T1562_.29.0640a02: 所取境相。爲自觀察所得修果爲成不成。無
T1562_.29.0640a03: 別増益故非顛倒。或善作意於諸事中。隨應
T1562_.29.0640a04: 但縁淨不淨相故非顛倒。貪等作意於諸事
T1562_.29.0640a05: 中。隨應總縁爲淨不淨故不同善。然彼所言
T1562_.29.0640a06: 由分別力。苦樂生故境不成實。摩建地迦經
T1562_.29.0640a07: 爲證者理必不然。現見有於非所欲境亦生
T1562_.29.0640a08: 貪故。不爾便爲撥境界力又現見有由根過
T1562_.29.0640a09: 故。於甘等味顛倒而取。於冷煖等顛倒亦然。
T1562_.29.0640a10: 彼不可言此由境界不成實故遂致如是。又
T1562_.29.0640a11: 説一色於一有情名可意境。非於餘故。知諸
T1562_.29.0640a12: 境界不成實者。理亦不然前己説故。前説一
T1562_.29.0640a13: 聚容有二境。謂一聚中容有可意不可意種。
T1562_.29.0640a14: 於中増益遂總謂爲可不可意有説。約位境
T1562_.29.0640a15: 體成實。謂於此時境成可意非不可意。餘
T1562_.29.0640a16: 位相違。又如淨穢不成實故。知無成實淨穢
T1562_.29.0640a17: 境者理亦不然。於不淨中計淨顛倒應不成
T1562_.29.0640a18: 故。謂若都無成實不淨。設取爲淨如何得成。
T1562_.29.0640a19: 於不淨中淨想顛倒。既許一境亦淨不淨。於
T1562_.29.0640a20: 中起想何倒非倒。又如於非常常想成倒。故
T1562_.29.0640a21: 知不淨性決定成實。或於有漏行通取常非
T1562_.29.0640a22: 常應非常性亦不成實。或如非常性不淨性
T1562_.29.0640a23: 亦爾。故淨不淨非不成實。言別生趣同分有
T1562_.29.0640a24: 情。於一事中取淨穢異。知無成實淨穢境者。
T1562_.29.0640a25: 理亦不然。前釋一聚容有二境義已成故。言
T1562_.29.0640a26: 淨穢相非定可得。故無成實淨穢境者。理亦
T1562_.29.0640a27: 不然。准前説故。謂非無相有淨穢性。性若
T1562_.29.0640a28: 無者顛倒不成。故不應言相不可得。便爲淨
T1562_.29.0640a29: 穢不成實因。又佛世尊於有漏法。決定成立
T1562_.29.0640b01: 有不淨性。其義云何。謂有漏法爲煩惱所染
T1562_.29.0640b02: 名勝義不淨。故知淨穢非不成實。若爾豈不
T1562_.29.0640b03: 諸有漏法皆是不淨。或有於中起淨妙覺。此
T1562_.29.0640b04: 覺境界既不成實。餘例應然此覺所増雖不
T1562_.29.0640b05: 成實。而不淨境是成實故。於中謂淨顛倒義
T1562_.29.0640b06: 成。後貪起時隨此淨見。故所増相雖不成實。
T1562_.29.0640b07: 而無所縁非成實過。又先已説不淨聚中有
T1562_.29.0640b08: 少淨種。淨種淨性無異體故。淨境非無但由
T1562_.29.0640b09: 於中總増成倒。又色等法有淨自體。但由
T1562_.29.0640b10: 有漏立不淨名。故一切境非不成實。有餘師
T1562_.29.0640b11: 説。依五識身所起煩惱境界成實。非於一境
T1562_.29.0640b12: 二心轉故。五識唯取現在境故。所取色等刹
T1562_.29.0640b13: 那性故。所餘煩惱境不成實。由一刹那取色
T1562_.29.0640b14: 等已。後相續起異分別故。此亦應就總聚遮
T1562_.29.0640b15: 遣。謂於過去可愛聚中。有可*増境能發瞋
T1562_.29.0640b16: 恚。先縁可愛於聚生貪。後憶可憎於聚生恚。
T1562_.29.0640b17: 是故意地所起煩惱所縁境界非不成實。即
T1562_.29.0640b18: 上所説隨眠并伴。佛説爲漏瀑流軛取。漏謂
T1562_.29.0640b19: 三漏一欲漏。二有漏。三無明漏。言瀑流者。謂
T1562_.29.0640b20: 四瀑流。一欲瀑流。二有瀑流。三見瀑流。四無
T1562_.29.0640b21: 明瀑流。軛謂四軛。如瀑流説。取謂四取。一欲
T1562_.29.0640b22: 取。二見取。三戒禁取。四我語取。如是漏等其
T1562_.29.0640b23: 體云何。頌曰
T1562_.29.0640b24:     欲煩惱并纒 除癡名欲漏
T1562_.29.0640b25:     有漏上二界 唯煩惱除癡
T1562_.29.0640b26:     同無記内門 定地故合一
T1562_.29.0640b27:     無明諸有本 故別爲一漏
T1562_.29.0640b28:     瀑流軛亦然 別立見利故
T1562_.29.0640b29:     見不順住故 非於漏獨立
T1562_.29.0640c01:     欲有軛并癡 見分二名取
T1562_.29.0640c02:     無明不別立 以非能取故
T1562_.29.0640c03: 論曰。欲界煩惱并纒除癡。四十一物總名欲
T1562_.29.0640c04: 漏。謂欲界繋根本煩惱三十一并十纒。色無
T1562_.29.0640c05: 色界煩惱除癡。五十二物總名有漏。謂上二
T1562_.29.0640c06: 界根本煩惱各二十六。色無色界雖復亦有
T1562_.29.0640c07: 惛沈掉擧。而纒不應依界分別。上界纒少
T1562_.29.0640c08: 不自在故。由是有漏唯説煩惱。若纒亦依界
T1562_.29.0640c09: 分別者。則有漏體有五十六。故品類足作如
T1562_.29.0640c10: 是言。云何有漏。謂除無明。餘色無色二界所
T1562_.29.0640c11: 繋。結縛隨眠隨煩惱纒。何縁合説二界煩惱
T1562_.29.0640c12: 爲一有漏。同無記性。於内門轉依定地生。由
T1562_.29.0640c13: 三義同故合爲一。彼界煩惱亦於外門有縁
T1562_.29.0640c14: 色聲觸境轉故。應更別説第二合因謂彼隨
T1562_.29.0640c15: 眠同一對治。設依此義無壞頌文。謂此應言
T1562_.29.0640c16: 何縁合説。二界煩惱爲一有漏同無記對治
T1562_.29.0640c17: 定地故。合一何縁唯彼得有漏名此即如前
T1562_.29.0640c18: 名有貪釋義准三界十五無明。爲無明漏體
T1562_.29.0640c19: 故頌不別説。何縁唯此別立漏名爲顯無明
T1562_.29.0640c20: 過患勝故。謂獨能作生死根本。如契經説。無
T1562_.29.0640c21: 明爲因生於貪染乃至廣説。又如頌
T1562_.29.0640c22:     諸所有惡趣 此及他世間
T1562_.29.0640c23:     皆無明爲根 貪欲所等起
T1562_.29.0640c24: 已辯三漏復應思擇。如本論説。結縛隨眠隨
T1562_.29.0640c25: 煩惱纒爲前二漏。若具五義方得漏名。是
T1562_.29.0640c26: 則十纒應非漏體。若隨具一便得漏名。染思
T1562_.29.0640c27: 恨等亦應名漏。則上所結物數唐捐今於此
T1562_.29.0640c28: 中唯據勝顯説一百八諸惑爲漏。謂非染汚
T1562_.29.0640c29: 思等恨等非漏所攝。唯此諸惑稽留有情久
T1562_.29.0641a01: 住生死。或令流轉於生死中從有頂天至無
T1562_.29.0641a02: 間獄。用強易了。是故偏説。瀑流及軛體與
T1562_.29.0641a03: 漏同。然於其中見亦別立。謂前欲漏即欲瀑
T1562_.29.0641a04: 流及欲軛。如是有漏即有瀑流及有軛。析出
T1562_.29.0641a05: 諸見爲見瀑流及見軛者。以猛利故。謂漂合
T1562_.29.0641a06: 執義立瀑流軛取。如餘煩惱但除無明總互
T1562_.29.0641a07: 相資能漂合執。諸見亦爾由猛利故離餘相
T1562_.29.0641a08: 助能漂合執故亦別立瀑流軛取。又諸煩惱
T1562_.29.0641a09: 皆令衆生漂淪染法。離諸善品無解邪解。湧
T1562_.29.0641a10: 泛波濤漂激衆生。於善更遠。故無明見於此
T1562_.29.0641a11: 別立。若爾何不別立見漏令住名漏。如後當
T1562_.29.0641a12: 説。見不順彼義有別故。謂令異生及諸聖者。
T1562_.29.0641a13: 等住生死故名爲漏。諸見無有令聖住能。漏
T1562_.29.0641a14: 義不全故不別立。漂合執義聖異生殊。故
T1562_.29.0641a15: 後三門皆別立見。謂此諸惑能漂異生。容有
T1562_.29.0641a16: 令離一切善品。漂諸聖者則不可然。漂已能
T1562_.29.0641a17: 令諸異生類。遍與非愛界趣生合。令聖者合
T1562_.29.0641a18: 則不可然。合已能令諸異生類。無不依執令
T1562_.29.0641a19: 聖不然。由此三門異生異聖。於中見勝是
T1562_.29.0641a20: 故別立。有餘師説。見躁利故於令住義獨不
T1562_.29.0641a21: 辯。故於漏門與餘合立。若與餘合便有住
T1562_.29.0641a22: 能。如於調象王繋縛生象子。如是已顯二十
T1562_.29.0641a23: 九物名欲瀑流。謂貪瞋慢各有五種。疑四纒
T1562_.29.0641a24: 十二。十八物名有瀑流。謂貪與慢各十疑八。
T1562_.29.0641a25: 三十六物名見暴流。謂三界中各十二見。十
T1562_.29.0641a26: 五物名無明暴流。謂三界無明各有五。應知
T1562_.29.0641a27: 四軛與瀑流同。四取應知體同四軛。然欲我
T1562_.29.0641a28: 語各并無明。見分爲二。與前軛別即前欲軛
T1562_.29.0641a29: 并欲無明三十四物總名欲取。謂貪瞋慢無
T1562_.29.0641b01: 明各五。疑有四并十纒即前有軛并二界無
T1562_.29.0641b02: 明三十八。物總名我語。取謂貪慢無明各十
T1562_.29.0641b03: 疑有八。於見軛中除戒禁取。餘三十物總名
T1562_.29.0641b04: 見取。所除六物名戒禁取。由此獨爲聖道怨
T1562_.29.0641b05: 故。雙誑在家出家衆故。何縁無明不別立取
T1562_.29.0641b06: 依能取義建立取名。然諸無明非能取故。謂
T1562_.29.0641b07: 不了相説名無明。彼非能取不猛利故。但可
T1562_.29.0641b08: 與餘合立爲取。餘建立取及廣決擇。如縁起
T1562_.29.0641b09: 中應如理解。瀑流軛取若能總攝一切煩惱
T1562_.29.0641b10: 便違契經。如契經言。云何欲軛謂愚夫類。無
T1562_.29.0641b11: 聞異生不如實知。諸欲集沒愛味過患。及與
T1562_.29.0641b12: 出離。乃至廣説。彼於諸欲欲貪欲欲。欲親
T1562_.29.0641b13: 欲愛欲樂欲悶。欲耽欲嗜欲憙欲藏欲隨欲
T1562_.29.0641b14: 著。纒壓於心是名欲軛。有軛見軛應知亦
T1562_.29.0641b15: 爾。此於愛體説三軛名。又餘經説欲貪名
T1562_.29.0641b16: 取。由此故知於欲等四所起欲貪名欲等取。
T1562_.29.0641b17: 如何具攝諸煩惱耶。此不相違經意別故。就
T1562_.29.0641b18: 所化者機行差別。密意説故猶如瀑流。謂契
T1562_.29.0641b19: 經説。有四瀑流。然餘經中佛觀所化機行差
T1562_.29.0641b20: 別説如是言。苾芻若能多住於此。便爲已渡
T1562_.29.0641b21: 前五瀑流。第六瀑流亦當能渡。云何知此是
T1562_.29.0641b22: 密意言非唯以愛爲三軛體。以契經中説有
T1562_.29.0641b23: 九結。結之與軛義類相似。故知煩惱皆有軛
T1562_.29.0641b24: 相。佛觀所化機行所須。於多體中且略擧一。
T1562_.29.0641b25: 又如經説。若斷一法。我能保汝得不還果。一
T1562_.29.0641b26: 法者。謂薩迦耶見。非唯斷此得不還果。又如
T1562_.29.0641b27: 經説。應斷害忿非餘煩惱不應斷害。又如説
T1562_.29.0641b28: 無明能蓋有情類。然於餘處説蓋有五。此經
T1562_.29.0641b29: 亦爾。隨所化生現相續中。爲愛所惱故略爲
T1562_.29.0641c01: 彼説愛無失。欲有二軛可略擧愛愛彼攝故。
T1562_.29.0641c02: 見軛云何。愛與見軛性各別故擧亦無失。以
T1562_.29.0641c03: 見軛名依訓釋門通二義故。若見即軛名爲
T1562_.29.0641c04: 見軛如無明軛。若於見軛名爲見軛。猶如有
T1562_.29.0641c05: 軛佛令弟子知二義故。雖亦於愛立見軛名。
T1562_.29.0641c06: 而亦無有違法性失如是已辯隨眠并纒。經
T1562_.29.0641c07: 説爲漏瀑流軛取。此隨眠等名有何義。頌曰
T1562_.29.0641c08:     微細二隨増 隨逐與隨縛
T1562_.29.0641c09:     住流漂合執 是隨眠等義
T1562_.29.0641c10: 論曰。根本煩惱現在前時。行相難知故名微
T1562_.29.0641c11: 細。是故聖者阿難陀言。我今不知於同梵行
T1562_.29.0641c12: 起慢心不。不説全無以慢隨眠行相微細。彼
T1562_.29.0641c13: 尚不了慢心有無。況諸異生餘例應爾。有釋。
T1562_.29.0641c14: 於一刹那極微亦有隨増故名微細。二隨増
T1562_.29.0641c15: 者。謂於所縁及所相應。皆隨増故。如何煩惱
T1562_.29.0641c16: 有於所縁相應隨増。如前已辯。或如怨害伺
T1562_.29.0641c17: 求瑕隙。及如見毒。應知煩惱於自所縁有隨
T1562_.29.0641c18: 増義。如熱鐵丸能令水熱及如觸毒。應知煩
T1562_.29.0641c19: 惱於自相應有隨増義。二皆同乳母令嬰兒
T1562_.29.0641c20: 隨増。乳母能令嬰兒増長。及令伎藝漸次積
T1562_.29.0641c21: 集。所縁相應令諸煩惱相續増長及得積集。
T1562_.29.0641c22: 言隨逐者。謂無始來於相續中起得隨逐。言
T1562_.29.0641c23: 隨縛者。極難離故。如四日瘧及鼠毒等。有
T1562_.29.0641c24: 説。隨縛謂得恒隨。如海水行隨空行影。由此
T1562_.29.0641c25: 所説諸因縁故。十種煩惱立隨眠名。依訓詞
T1562_.29.0641c26: 門釋此名者。謂隨流者相續中眠故名隨眠。
T1562_.29.0641c27: 即順流者身中安住増*惛滯義。或隨勝者相
T1562_.29.0641c28: 續中眠故名隨眠。即是趣入如實解位爲*惛
T1562_.29.0641c29: 迷義。或有獄中長時隨逐。覆有情類故名隨
T1562_.29.0642a01: 眠。何縁隨眠唯貪等十。非餘忿等。唯此十
T1562_.29.0642a02: 種習氣堅牢非忿等故。謂唯此十習氣堅牢。
T1562_.29.0642a03: 起便難歇如擔山火。或如怨結。故名隨眠。若
T1562_.29.0642a04: 爾恨應是隨眠性。不爾隨眠任運轉故。要設
T1562_.29.0642a05: 功用恨方隨轉。然諸隨眠性尤重故。不設功
T1562_.29.0642a06: 用亦堅固轉。或恨隨瞋有所作故。謂諸恨垢
T1562_.29.0642a07: 是瞋等流。隨瞋所爲方有所作。憶念種種瞋
T1562_.29.0642a08: 恚相時。隨瞋所爲結恨不捨。故無恨垢成隨
T1562_.29.0642a09: 眠失是爲訓釋。建立隨眠稽留有情久住生
T1562_.29.0642a10: 死。或令流轉於生死中。從有頂天至無間獄。
T1562_.29.0642a11: 由彼相續於六瘡門泄過無窮。故名爲漏。極
T1562_.29.0642a12: 漂善品故名瀑流。於界趣生和合名軛。執取
T1562_.29.0642a13: 彼彼自體名取。經主此中復作是説。若善釋
T1562_.29.0642a14: 者應作是言。諸境界中流注相續。泄過不絶。
T1562_.29.0642a15: 故名爲漏。若勢増上説名瀑流。謂諸有情若
T1562_.29.0642a16: 墜於彼。唯可隨順無能違逆。湧泛漂激難違
T1562_.29.0642a17: 拒故。於現行時非極増上。説名爲軛。但令有
T1562_.29.0642a18: 情與種種類苦和合故。或數現行故名爲軛。
T1562_.29.0642a19: 執欲等故説名爲取。彼有何善。釋四名中。二
T1562_.29.0642a20: 與我同。二違理故。謂彼所説諸境界中。流注
T1562_.29.0642a21: 相續泄過不絶。故名爲漏。即我宗説由彼相
T1562_.29.0642a22: 續。於六瘡門泄過無窮。故名爲漏。非離諸漏
T1562_.29.0642a23: 有別相續。由彼勢力於境泄過。即諸煩惱或
T1562_.29.0642a24: 總或別。流注不絶得相續名。説於六瘡門即
T1562_.29.0642a25: 説於六境。彼言不絶即我無窮。與我何殊獨
T1562_.29.0642a26: 言彼善。彼勢増上説名瀑流。即我宗言極漂
T1562_.29.0642a27: 善品。與我何別。彼獨善耶。言現行時非極
T1562_.29.0642a28: 増上説名爲軛。令與種種苦和合故。此與理
T1562_.29.0642a29: 違。於現行時若非増上。何能令與種種苦合。
T1562_.29.0642b01: 如何可説彼釋爲善。又諸善法數數現行。亦
T1562_.29.0642b02: 令有情與衆苦合。應與煩惱倶立軛名。若言
T1562_.29.0642b03: 我釋亦同此過。此難非理。我説煩惱由發業
T1562_.29.0642b04: 門。有此能故所釋取義亦與理違。謂若取名
T1562_.29.0642b05: 唯因愛者。説取縁有義如何成。應但説言愛
T1562_.29.0642b06: 縁有故。又如前際後際業縁。亦應通攝一切
T1562_.29.0642b07: 煩惱。如縁起中已廣思擇。由彼所釋違正理
T1562_.29.0642b08: 故。毘婆沙師不作是説
T1562_.29.0642b09: *説一切有部順正理論*卷第五十三
T1562_.29.0642b10:
T1562_.29.0642b11:
T1562_.29.0642b12:
T1562_.29.0642b13: 阿毘達磨順正理論卷第五十四
T1562_.29.0642b14:   尊者衆賢造
T1562_.29.0642b15:  *三藏法師玄奘奉  詔譯 
T1562_.29.0642b16:   *辯隨眠品第五之十
T1562_.29.0642b17: 如是已辯隨眠并纒。世尊説爲漏瀑流等。爲
T1562_.29.0642b18: 唯爾所爲更有餘。頌曰
T1562_.29.0642b19:     由結等差別 復説有五種
T1562_.29.0642b20: 論曰。即諸煩惱結縛隨眠。隨煩惱纒義有別
T1562_.29.0642b21: 故。復説五種且結云何。頌曰
T1562_.29.0642b22:     結九物取等 立見取二結
T1562_.29.0642b23:     由二唯不善 及自在起故
T1562_.29.0642b24:     纒中唯嫉慳 建立爲二結
T1562_.29.0642b25:     或二數行故 爲賤貧困故
T1562_.29.0642b26:     遍顯隨惑故 惱亂二部故
T1562_.29.0642b27: 論曰。結有九種。一愛結二恚結三慢結四無
T1562_.29.0642b28: 明結五見結六取結七疑結八嫉結九慳結。
T1562_.29.0642b29: 以此九種於境於生。有繋縛能故名爲結。如
T1562_.29.0642c01: 契經説。苾芻當知。非眼繋色非色繋眼。繋謂
T1562_.29.0642c02: 此中所有欲貪。又契經説。諸愚夫類。無聞異
T1562_.29.0642c03: 生結縛故生。結縛故死。由結縛故從此世間
T1562_.29.0642c04: 往彼世間。或有此故令諸有情合衆多苦故
T1562_.29.0642c05: 名爲結。是衆苦惱安足處故此中愛結謂三
T1562_.29.0642c06: 界貪。此約所依及所縁故。所言貪者。謂有心
T1562_.29.0642c07: 所樂。可意想所攝受行。即於諸有及諸有具。
T1562_.29.0642c08: 所起樂著説名爲貪。何縁此貪説名爲愛。此
T1562_.29.0642c09: 染心所隨樂境故。恚謂於違想及別離欲所
T1562_.29.0642c10: 攝。受行中令心増背。慢謂七慢。如前已釋。
T1562_.29.0642c11: 言無明結者。謂三界無知。此約所依非所縁
T1562_.29.0642c12: 故。以諸無漏法不墮界故。無明亦用彼爲所
T1562_.29.0642c13: 縁故。此廣分別如縁起中。見結取結倶邪推
T1562_.29.0642c14: 度相。別顯彼相廣如五見中。於前分別邊執
T1562_.29.0642c15: 見處。見計爲我有漏行中。計斷計常名邊執
T1562_.29.0642c16: 見。於中斷見名何所目。謂執死後行不續生。
T1562_.29.0642c17: 豈不此即是撥後有邪見。雖有此責現見世
T1562_.29.0642c18: 間。有行相同而體差別。如慈與愛體異行同
T1562_.29.0642c19: 如何行同而體差別。如起加行欲饒益他。若
T1562_.29.0642c20: 屬染心從愛所起。若從慈起屬不染心。是謂
T1562_.29.0642c21: 行同而體差別。如是於行見不續生。從邪方
T1562_.29.0642c22: 便生此屬斷見。離方便而起此屬邪見。亦是
T1562_.29.0642c23: 行同而體差別。此斷常見由何而生。且斷見
T1562_.29.0642c24: 生或由尋伺。見諸行法有窮盡故。於縁起理
T1562_.29.0642c25: 不覺了故。或由定力於他有情許有煩惱。彼
T1562_.29.0642c26: 命終後不見中生二有續故。宿住隨念智有
T1562_.29.0642c27: 礙故。由如是等有斷見生。若常見生或由尋
T1562_.29.0642c28: 伺。見行相似相續轉故。能憶先時所更事故。
T1562_.29.0642c29: 受持外道常見論故。或由定力隨念宿住所
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