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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_.29.0636a01:     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: 彼法闕故。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: 因辯隨眠。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: 曰
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。又如頌曰
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: 能辯。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
T1562_.29.0643a01: 更事故。如有頌言
T1562_.29.0643a02:     由觀見死生 或憶念前際
T1562_.29.0643a03:     以闕正道故 外仙我見増
T1562_.29.0643a04: 此中三見名爲見結。見戒禁取名爲取結。依
T1562_.29.0643a05: 如是理故有説言。頗有見相應法爲愛結繋
T1562_.29.0643a06: 非見結繋。非不有見隨眠隨増。曰有。云何集
T1562_.29.0643a07: 智已生滅智未生。見滅道所斷二取相應法。
T1562_.29.0643a08: 自部愛結爲所縁繋非見結繋。遍行見結已
T1562_.29.0643a09: 永斷故。自部見結所縁相應二倶無故。非不
T1562_.29.0643a10: 有見隨眠隨増。二取見隨眠於彼隨増故。何
T1562_.29.0643a11: 縁三見別立見結。二取別立爲取結耶。三見
T1562_.29.0643a12: 二取物取等故。謂彼三見有十八物。二取亦
T1562_.29.0643a13: 然故名物等。説此物等於義何益。於結義中
T1562_.29.0643a14: 見有益故。此言意説如貪瞋等。一一獨能成
T1562_.29.0643a15: 一結事。三見二取各十八物。和合各成一結
T1562_.29.0643a16: 事故。若異此者應説五見各爲一結。如貪瞋
T1562_.29.0643a17: 等故見及取各十八物。共立一結方敵貪等。
T1562_.29.0643a18: 若爾身見邊見見取有十八物。戒取邪見十
T1562_.29.0643a19: 八亦然。豈非物等。不爾本釋其理決定。所以
T1562_.29.0643a20: 者何。以取等故三見等所取二取等能取。所
T1562_.29.0643a21: 取能取有差別故。謂於諸行計我斷常。或撥
T1562_.29.0643a22: 爲無後起二取執見第一。或執爲淨不雜亂
T1562_.29.0643a23: 故本釋爲善。有説。由物及聲等故。有説。貪著
T1562_.29.0643a24: 有及財者見結於彼繋用増上。若有貪著涅
T1562_.29.0643a25: 槃樂者。取結於彼繋用増上。疑結謂於四
T1562_.29.0643a26: 諦猶豫。此異於慧有別法體。於四諦者。謂於
T1562_.29.0643a27: 苦諦心懷猶豫爲苦非苦。乃至於道猶豫亦
T1562_.29.0643a28: 然。前四能牽正決定起。後四能引邪決定生。
T1562_.29.0643a29: 自外事中邪猶豫轉。非迷諦故不名爲疑。已
T1562_.29.0643b01: 見諦者彼猶未滅。簡彼故言於諦猶豫。令心
T1562_.29.0643b02: 不喜説名爲嫉。此異於瞋有別法體。故有釋
T1562_.29.0643b03: 嫉不耐他榮。謂此於他諸興盛事。專求方便
T1562_.29.0643b04: 破壞爲先。令心焦熱故名不喜。是瞋隨眠
T1562_.29.0643b05: 等流果故。專心爲欲損壞他故。正隨憂根而
T1562_.29.0643b06: 現行故。唯欲界繋非色無色。欲界諸處皆通
T1562_.29.0643b07: 現成。唯除北洲成而不現。令心悋著説名爲
T1562_.29.0643b08: 慳。謂勿令斯捨離於我。令心堅執故名爲慳。
T1562_.29.0643b09: 耽著法財以爲上首。不欲離己故名悋著。此
T1562_.29.0643b10: 是欲貪等流性故。專心護己資具等故。唯欲
T1562_.29.0643b11: 界繋非色無色。何故纒中嫉慳二種。建立爲
T1562_.29.0643b12: 結非餘纒耶。若立八纒應作是釋。二唯不善
T1562_.29.0643b13: 自在起故。謂唯此二兩義具足。餘六無一具
T1562_.29.0643b14: 兩義者。無慚無愧雖唯不善非自在起。悔自
T1562_.29.0643b15: 在起非唯不善餘兩皆無。若立十纒應作是
T1562_.29.0643b16: 釋。唯嫉慳二過失尤重。故十纒中立二爲結。
T1562_.29.0643b17: 由此二種數現行故。謂生欲界雖有九六三
T1562_.29.0643b18: 結無結。而經唯説嫉慳二結惱亂人天。以勝
T1562_.29.0643b19: 趣中二數行故。又二能爲賤貧因故。謂雖生
T1562_.29.0643b20: 在二善趣中。而爲賤貧重苦所軛。現見卑賤
T1562_.29.0643b21: 及諸乏財。乃至極親亦不敬愛。又二遍顯隨
T1562_.29.0643b22: 煩惱故。謂隨煩惱總有二種。一慼倶行。二歡
T1562_.29.0643b23: 倶行。嫉慳遍顯如是二相。又此二能惱二部
T1562_.29.0643b24: 故。謂在家衆於財位中。由嫉及慳極爲惱亂。
T1562_.29.0643b25: 若出家衆於教行中。由嫉及慳極爲惱亂。或
T1562_.29.0643b26: 能惱天阿素洛衆。謂因色味極相擾惱。或此
T1562_.29.0643b27: 能惱人天二衆。如世尊告憍尸迦言。由嫉慳
T1562_.29.0643b28: 結人天惱亂。或此二能惱自他衆。謂由嫉故
T1562_.29.0643b29: 惱亂他朋。由内懷慳惱亂自侶。故十纒内立
T1562_.29.0643c01: 二爲結。佛於餘處依差別門。即以結聲説有
T1562_.29.0643c02: 五種。頌曰
T1562_.29.0643c03:     又五順下分 由二不超欲
T1562_.29.0643c04:     由三復還下 攝門根故三
T1562_.29.0643c05:     或不欲發趣 迷道及疑道
T1562_.29.0643c06:     能障趣解脱 故唯説斷三
T1562_.29.0643c07: 論曰。何等爲五謂有身見戒禁取疑欲貪瞋
T1562_.29.0643c08: 恚。如是五種於下分法。能爲順益故名下分。
T1562_.29.0643c09: 然下分法略有二種。一下界謂欲界。二下有
T1562_.29.0643c10: 情謂諸異生。雖得聖法而不能超下分界者。
T1562_.29.0643c11: 由爲欲貪瞋恚二結所繋縛故。雖離欲貪而
T1562_.29.0643c12: 不能越。下有情者由爲身見戒取疑結所繋
T1562_.29.0643c13: 縛故。諸有情住欲界獄中。欲貪及瞋猶如獄
T1562_.29.0643c14: 卒。由彼禁約不越獄故。身見等三如防邏者。
T1562_.29.0643c15: 設有方便超欲界獄。彼三執還置獄中故。順
T1562_.29.0643c16: 下分結由此唯五。已見諦者由欲貪瞋。不超
T1562_.29.0643c17: 下界其義可爾。唯此但是欲界繋故。離欲貪
T1562_.29.0643c18: 者見斷一切皆令不越下分有情。何故世尊
T1562_.29.0643c19: 唯説三種。雖有此責而佛世尊略攝門根且
T1562_.29.0643c20: 説三種。言攝門者見所斷惑類總有三。唯一
T1562_.29.0643c21: 通二通四部故。説此二種攝彼三門類顯彼
T1562_.29.0643c22: 故。言攝根者身見等三。是餘三根以邊執見
T1562_.29.0643c23: 見取邪見。如其次第隨有身見戒禁取疑三
T1562_.29.0643c24: 種勝根而得轉故。説此三種攝彼三根。故順
T1562_.29.0643c25: 下分唯有此五。若唯此五名順下分結。何故
T1562_.29.0643c26: 世尊訶具壽大母。癡人何故如是受持唯立
T1562_.29.0643c27: 爾所名下分結。以彼唯立如是五種。正現行
T1562_.29.0643c28: 時名下分結。世尊意立設不現行亦順下分。
T1562_.29.0643c29: 是故訶彼顯身見等。若行不行但未斷時皆
T1562_.29.0644a01: 順下分。依如是理故責彼言。若爾汝同嬰兒
T1562_.29.0644a02: 外道所解庸淺乃至廣説。若已斷便失順下
T1562_.29.0644a03: 分性耶。順下分相雖斷不失然若被斷失彼
T1562_.29.0644a04: 結名。若已斷時不名結者。三結先斷已失結
T1562_.29.0644a05: 名。契經不應作如是説。斷五下分結得成不
T1562_.29.0644a06: 還果。以不還果總説有二。一次第證二超越
T1562_.29.0644a07: 成。斷二斷三如次得果。由不定故説五無失。
T1562_.29.0644a08: 約容有説可斷五故。諸得預流六煩惱斷。何
T1562_.29.0644a09: 縁但説斷三結耶。此亦如前攝門根故。雖但
T1562_.29.0644a10: 有一通於二部。即擧彼相以顯彼體。由此故
T1562_.29.0644a11: 説攝彼三門。或有餘師作如是釋。趣異方者
T1562_.29.0644a12: 有三種障。一不欲發。謂見此餘方功徳過失
T1562_.29.0644a13: 故息心不往。二迷正道。謂雖發趣而依邪路
T1562_.29.0644a14: 不至彼方。三疑正道。謂不諳悉見有二路人
T1562_.29.0644a15: 皆數遊。便於正道心懷猶豫。此於趣彼爲是
T1562_.29.0644a16: 爲非。如是應知趣解脱者。亦有如是相似三
T1562_.29.0644a17: 障。謂由身見於蘊涅槃。見執我斷功徳過失。
T1562_.29.0644a18: 故於解脱不欲發趣。由戒禁取雖求解脱。而
T1562_.29.0644a19: 迷正路依世間道。徒經辛苦不至涅槃。由疑
T1562_.29.0644a20: 不能善自觀察。見諸邪道有多人修。便於正
T1562_.29.0644a21: 道心懷猶豫。於趣解脱爲是爲非。佛顯預流
T1562_.29.0644a22: 永斷如是。趣解脱障故説斷三。雖見行常亦
T1562_.29.0644a23: 不趣解脱。見世道勝亦迷失正道。撥無聖道
T1562_.29.0644a24: 者亦不信正道。而前三種是後三根後三必
T1562_.29.0644a25: 隨前三轉故。擧本攝末但説前三。佛於餘經
T1562_.29.0644a26: 如順下分。説順上分亦有五種。頌曰
T1562_.29.0644a27:     順上分亦五 色無色二貪
T1562_.29.0644a28:     掉擧慢無明 令不超上故
T1562_.29.0644a29: 論曰。如是五種體有八物。掉擧等三亦界別
T1562_.29.0644b01: 故。唯修所斷名順上分。順益上分故名順上
T1562_.29.0644b02: 分結。要斷見所斷彼方現行故。見所斷惑未
T1562_.29.0644b03: 永斷時。亦能資彼令順下分。故要永斷見所
T1562_.29.0644b04: 斷惑。方現行者名順上分。此中既説色無色
T1562_.29.0644b05: 貪及順上言。知掉擧等亦色無色非欲界繋。
T1562_.29.0644b06: 品類足論既作是言。結法云何。謂九結。非結
T1562_.29.0644b07: 法云何。謂除九結所餘法。由此證成掉擧一
T1562_.29.0644b08: 種。少分是結謂二界繋。少分非結謂欲界繋。
T1562_.29.0644b09: 於少是結謂聖者。於少非結謂異生。有位是
T1562_.29.0644b10: 結謂已離欲貪。有位非結謂未離欲貪。由如
T1562_.29.0644b11: 是等差別不定。品類足論不説爲結。掉擧擾
T1562_.29.0644b12: 惱三摩地故。於順上分建立爲結。即由此理
T1562_.29.0644b13: 順上分中。不説惛沈順等持故。已辯結縛
T1562_.29.0644b14: 云何。頌曰
T1562_.29.0644b15:     縛三由三受
T1562_.29.0644b16: 論曰。以能繋縛故立縛名。即是能遮趣離
T1562_.29.0644b17: 染義。結縛二相雖無差別。而依本母説縛有
T1562_.29.0644b18: 三。一者貪縛。二者瞋縛。三者癡縛。所餘諸結
T1562_.29.0644b19: 品類同故攝在三中。謂五見疑同癡品類。慢
T1562_.29.0644b20: 慳二結貪品類同。嫉結同瞋故皆三攝。又爲
T1562_.29.0644b21: 顯示已見諦者。餘所應作故説三縛。通縛六
T1562_.29.0644b22: 識身置生死獄故。又佛偏爲覺慧劣者。顯麁
T1562_.29.0644b23: 相煩惱故但説三縛。有餘師説。由隨三受勢
T1562_.29.0644b24: 力所引説縛有三。謂貪多分於自樂受。所縁
T1562_.29.0644b25: 相應二種隨増。少分亦於不苦不樂。於自他
T1562_.29.0644b26: 苦及他樂捨。唯有一種所縁隨増。瞋亦多分
T1562_.29.0644b27: 於自苦受。所縁相應二種隨増。少分亦於不
T1562_.29.0644b28: 苦不樂。於自他樂及他苦捨。唯有一種所縁
T1562_.29.0644b29: 隨増。癡亦多分於自捨受。所縁相應二種隨
T1562_.29.0644c01: 増。少分亦於樂受苦受。於他一切受唯所縁
T1562_.29.0644c02: 隨増。是故世尊依多分理。説隨三受建立三
T1562_.29.0644c03: 縛。何類貪等遮趣離染説名爲縛。謂唯現行。
T1562_.29.0644c04: 若異此者皆成三故。則應畢竟遮趣離染。若
T1562_.29.0644c05: 爾諸有非一切智。欲爲有情説對治者。如何
T1562_.29.0644c06: 方便得如實知。所化有情貪等行別。而爲如
T1562_.29.0644c07: 實説對治門。如何不知貪等行別。諸貪行者
T1562_.29.0644c08: 有如是相謂多言論面色熙怡。含笑先言多
T1562_.29.0644c09: 爲愛語。離忿能忍黠慧好奇。耽話樂詩愛
T1562_.29.0644c10: 歌著舞。喜以粧服嚴具瑩身。好事朋從數
T1562_.29.0644c11: 加沐浴。性多婬逸輕躁歡娯。多笑舒顏軟
T1562_.29.0644c12: 心愍物。録徳鄙悋怯弱隨媚。欣多知友厭背
T1562_.29.0644c13: 寂靜。性無沈密不察所作。輕有悲哀多無
T1562_.29.0644c14: 義語。肌膚軟膩容貌端嚴。巧爲怨傷好樂忌
T1562_.29.0644c15: 苦。輕交薄行多汗體温。身臭處形纖軟爪
T1562_.29.0644c16: 齒。鮮鬚髮美面易皺髮早白。於巧明術性好
T1562_.29.0644c17: 存功。欣説有宗多喜樂福。好居衆首愛集明
T1562_.29.0644c18: 鑒。喜自顧瞻近尋分賞。恭施愛視目送淺觀。
T1562_.29.0644c19: 通俗別機多覺少恚。不能久制身四威儀。輕
T1562_.29.0644c20: 能棄捨財法友欲。而復因斯尋生追悔。聞智
T1562_.29.0644c21: 巧術欲習速成。纔得成已尋復忘失。此等名
T1562_.29.0644c22: 爲貪行者相。諸瞋行者有如是相。謂性躁烈
T1562_.29.0644c23: 卒暴凶險。多懷忿恨難與共居。樂譏他多憂
T1562_.29.0644c24: 慼。無慈喜鬪。怒目低精少睡少言。沈思難
T1562_.29.0644c25: 喜堅持所受。固友固怨所爲急躁。黠慧沈
T1562_.29.0644c26: 密難壞知恩。剛決勤勇無悲樂斷。志猛念強
T1562_.29.0644c27: 堅鋭難當。好多觀察性欣出離。樂施利根多
T1562_.29.0644c28: 正直言。意懷難得是處見過。觸事猜疑嫉妬
T1562_.29.0644c29: 形殘。多諸病惱寡知友饒。怨結慘容色信堅
T1562_.29.0645a01: 固。少驚無畏大勇多愁。頭項臂麁難可摧伏。
T1562_.29.0645a02: 強額多力爲性佷戻。巧術聞智欲習易成。既
T1562_.29.0645a03: 得成已卒難忘失。財法友欲捨已不追。此等
T1562_.29.0645a04: 名爲瞋行者相。諸癡行者有如是相。謂多猶
T1562_.29.0645a05: 豫樂説無宗。雖無能爲而多高擧。不敬闕信
T1562_.29.0645a06: 樂闇多沈。不樂審觀伏眠難覺。多樂敬奉外
T1562_.29.0645a07: 道邪天。所作凶勃所作左僻。勝解劣多忘
T1562_.29.0645a08: 失。懶墮無策心昧&MT90116;瞢。破壞法橋常喜閉
T1562_.29.0645a09: 目。所作不了蹙面顰眉。不聰明不相委。不
T1562_.29.0645a10: 相信不別機。憎嫉賢良所爲專執。於善惡説
T1562_.29.0645a11: 不鑒是非。戻若狻貌卒難開曉。不能了別怨
T1562_.29.0645a12: 親處中。鬚髮毛爪多長堅利。眼口衣服眵
T1562_.29.0645a13: 垢可厭。不好花鬘嚴具莊飾。所作昧略輕有
T1562_.29.0645a14: 所爲。多食多愁少慚少愧。不教便作令作不
T1562_.29.0645a15: 爲。應怖情安應安反怖。應傷反悦應悦反傷。
T1562_.29.0645a16: 應笑反啼應啼反笑。於所應作難勸修行。不
T1562_.29.0645a17: 應作中難令止息。少福徳煩惱羸。不能別知
T1562_.29.0645a18: 酢淡等味。多寱語唾齘齒好舐。脣齒穢密。
T1562_.29.0645a19: 能久安住身四威儀。此等名爲癡行者相。諸
T1562_.29.0645a20: 慢行者有如是相。謂心高身矬小。體實堅鞕
T1562_.29.0645a21: 好物參譽。於可遵崇不能敬重。誇衒自徳
T1562_.29.0645a22: 樂毀他能。不可引導堅持可＊受。不樂聽聞師
T1562_.29.0645a23: 友教勅。於他所有多不印順。貪敬殉名大眉
T1562_.29.0645a24: 耐苦。少親友薄風範心廣。大志勇決少懷憂
T1562_.29.0645a25: 慼。多樂出家言論知量。所爲不躁知足大欲。
T1562_.29.0645a26: 具妙辯才不諂不柔難可迴轉。有大勝解不
T1562_.29.0645a27: 可摧伏。發言質直不曲順情。此等名爲慢行
T1562_.29.0645a28: 者相。諸見行者有如是相。謂執堅固鈍根諂
T1562_.29.0645a29: 曲。樂惡喜福輕爾發言。好談論愛思擇。難屈
T1562_.29.0645b01: 伏強習誦。凡有所作不隨他縁。難得意懷難
T1562_.29.0645b02: 令生喜。少厭捨闕正信好持齋戒。厭報災祥。
T1562_.29.0645b03: 親惡朋疎善友。性無悲愍懷聰叡慢。亂顧視
T1562_.29.0645b04: 慘姿顏多惡。夢多分別喜懷猜阻。心恒擾亂
T1562_.29.0645b05: 耽惡所作。性好尋思樂施少憂。堅守難厭見
T1562_.29.0645b06: 行共相。總述如是別相。一一如理應思。諸
T1562_.29.0645b07: 疑行者有如是相。謂多不會遍見過失。喜懷
T1562_.29.0645b08: 愁慼志性剛決。無善懈怠樂著睡眠。好不定
T1562_.29.0645b09: 言事無專一。數生追悔難得意懷。少語遠尋
T1562_.29.0645b10: 營私堪忍。恒爲謀略尠有歡娯。不躁不明不
T1562_.29.0645b11: 知方便。交友易壞難喜忘恩。凝視低睛多不
T1562_.29.0645b12: 信順。所習論智不究根源。微覽枝條状如遍
T1562_.29.0645b13: 悉。凡有所作多不成功。此等名爲疑行者相。
T1562_.29.0645b14: 若於如是六種相中。有具二三乃至皆具。應
T1562_.29.0645b15: 知此類名雜行者。餘隨煩惱諸行者相。此等
T1562_.29.0645b16: 流故准此應釋。已分別縛。隨眠云何。頌曰
T1562_.29.0645b17:     隨眠前已説
T1562_.29.0645b18: 論曰。隨眠有六或七或十或九十八。如前已
T1562_.29.0645b19: 説。隨眠既已説。隨煩惱云何。頌曰
T1562_.29.0645b20:     隨煩惱此餘 染心所行蘊
T1562_.29.0645b21: 論曰。能爲擾亂故名煩惱。隨諸煩惱轉得隨
T1562_.29.0645b22: 煩惱名。有古師言。若法不具滿煩惱相名隨
T1562_.29.0645b23: 煩惱。如月不滿得隨月名。然諸隨眠名爲煩
T1562_.29.0645b24: 惱。即此亦得隨煩惱名。以是圓滿煩惱品故。
T1562_.29.0645b25: 由此故説即諸煩惱。有結縛隨眠隨煩惱纒
T1562_.29.0645b26: 義。所餘染汚心所行蘊。隨煩惱起隨惱心故
T1562_.29.0645b27: 得隨煩惱名。不得名煩惱。以闕圓滿煩惱相
T1562_.29.0645b28: 故。若爾染汚思等心所。一切應是隨煩惱攝
T1562_.29.0645b29: 理實應然。若爾何故別説行蘊。勿如思等受
T1562_.29.0645c01: 想亦應隨煩惱攝。此彼何別非無別義。謂煩
T1562_.29.0645c02: 惱相應煩惱同蘊法。由二義相似得隨煩惱
T1562_.29.0645c03: 名。染心所言顯染思等得名隨煩惱。由煩惱
T1562_.29.0645c04: 相應説行蘊言。爲簡受等要煩惱同蘊名隨
T1562_.29.0645c05: 煩惱故。由此本論作如是言。除諸煩惱餘染
T1562_.29.0645c06: 心所。行蘊所攝名隨煩惱。或若有法從煩惱
T1562_.29.0645c07: 起。煩惱相應行蘊所攝。與諸煩惱相極相隣。
T1562_.29.0645c08: 方可建立名隨煩惱。然兼爲遣隨煩惱中。有
T1562_.29.0645c09: 異論師謬作是解。慳即是愛沈即無明忿即
T1562_.29.0645c10: 瞋等。説此餘言顯彼皆是此之餘義。有於此
T1562_.29.0645c11: 義仍復生疑。謂此餘言亦應攝受。爲遮彼
T1562_.29.0645c12: 故説行蘊言。不爾但應言此餘染心所。本論
T1562_.29.0645c13: 不應説行蘊所攝言。以決定無餘蘊所攝從
T1562_.29.0645c14: 煩惱起。是故於此説行蘊言。還顯此義。由
T1562_.29.0645c15: 此若法與諸煩惱要三義相似。得隨煩惱名。
T1562_.29.0645c16: 一是煩惱垢。二煩惱相應。三煩惱同蘊。故我
T1562_.29.0645c17: 於此明見頌中有如是義。謂此煩惱亦名隨
T1562_.29.0645c18: 煩惱。及此之餘染心所行蘊。此之餘者顯相
T1562_.29.0645c19: 屬義。意顯若餘是此所起方可建立隨煩惱
T1562_.29.0645c20: 名。然兼爲遮慳即愛等。若爾何故説行蘊言。
T1562_.29.0645c21: 説此餘言義已成故。不爾遮濫説行蘊言。謂
T1562_.29.0645c22: 貪瞋癡如次所起染樂苦捨。容濫此餘故行
T1562_.29.0645c23: 蘊言。還爲顯示無餘蘊攝是煩惱垢。若不爾
T1562_.29.0645c24: 者但説此餘。以何言遮前所説濫。故復須説
T1562_.29.0645c25: 行蘊攝言。隨煩惱名爲目幾法。經種種説故
T1562_.29.0645c26: 有衆多。謂憤發不忍及起惡言類。如世尊告
T1562_.29.0645c27: 婆羅門言。有二十一諸隨煩惱能惱亂心。乃
T1562_.29.0645c28: 至廣説後當略辯。纒煩惱垢攝者。且應先辯。
T1562_.29.0645c29: 纒相云何頌曰
T1562_.29.0646a01:     纒八無慚愧 嫉慳并悔眠
T1562_.29.0646a02:     及掉擧惛沈 或十加忿覆
T1562_.29.0646a03:     無慚慳掉擧 皆從貪所生
T1562_.29.0646a04:     無愧眠惛沈 從無明所起
T1562_.29.0646a05:     嫉忿從瞋起 悔從疑覆諍
T1562_.29.0646a06: 論曰。根本煩惱亦名爲纒。經説欲貪纒爲縁
T1562_.29.0646a07: 故。若異此者貪等云何可得名爲圓滿煩惱。
T1562_.29.0646a08: 然諸論者離諸隨眠。就勝説纒或八或十。謂
T1562_.29.0646a09: 品類足説有八纒。毘婆沙宗説纒有十。即於
T1562_.29.0646a10: 前八更加忿覆。如是十種繋縛含識置生死
T1562_.29.0646a11: 獄故名爲纒。或十爲因起諸惡行。令拘惡趣
T1562_.29.0646a12: 故名爲纒。無慚無愧嫉慳并悔。掉擧惛沈如
T1562_.29.0646a13: 前已辯。令心昧略惛沈相應。不能持身是爲
T1562_.29.0646a14: 眠相。眠雖亦有惛不相應。此唯辯纒故作是
T1562_.29.0646a15: 説。於此頓説眠三相者。此三與眠義相順故。
T1562_.29.0646a16: 解字義者作是釋言。眠謂於身能爲滋潤。即
T1562_.29.0646a17: 是有力能長養身。由心安眠身増益故。此善
T1562_.29.0646a18: 等別略有四種。謂善不善有覆無覆。諸瑜伽
T1562_.29.0646a19: 師久善思擇。諸誦習者勞役長時。施主多時
T1562_.29.0646a20: 行益他事。此等加行憩息位中。所引睡眠皆
T1562_.29.0646a21: 名爲善。然於加行聞思善心。眠不現行性相
T1562_.29.0646a22: 違故。此於加行修所成心亦不現行彼能治
T1562_.29.0646a23: 故。唯於一類生得善心。眠可現行性羸劣故。
T1562_.29.0646a24: 諸屠羊等不律儀人。專心久行不善加行。諸
T1562_.29.0646a25: 耽欲者於欲境中。專心久行不善加行。諸餘
T1562_.29.0646a26: 一切習惡行者。長時數起不善加行。此等加
T1562_.29.0646a27: 行憩息位中。所引睡眠皆名不善。一切煩惱
T1562_.29.0646a28: 於睡位中。無不皆容現在前故。有覆無記准
T1562_.29.0646a29: 此應釋。無覆無記唯異熟生。起工巧等眠
T1562_.29.0646b01: 便壞故。有餘師説。於眠位中亦威有儀工巧
T1562_.29.0646b02: 心起。然非初位彼可即行。於後夢中方可行
T1562_.29.0646b03: 故。因自友損怨益而生。瞋恚爲先心憤名忿。
T1562_.29.0646b04: 有餘師説。因處非處違逆而生。力能令心無
T1562_.29.0646b05: 顧而轉。乃至子上令心憤發説名爲忿。隱藏
T1562_.29.0646b06: 自罪説名爲覆。罪謂可訶即是毀犯尸羅軌
T1562_.29.0646b07: 則。及諸淨命隱藏即是匿罪欲因。有餘釋言。
T1562_.29.0646b08: 抆拭名覆。謂内懷惡抆拭外邊。是欲令他不
T1562_.29.0646b09: 覺察義。前説若法從煩惱起。方可建立名隨
T1562_.29.0646b10: 煩惱。此中何法何煩惱起。無慚慳掉擧是貪
T1562_.29.0646b11: 等流。要貪爲近因方得生故。無愧眠惛沈是
T1562_.29.0646b12: 無明等流。此與無明相極相隣近故。嫉忿是
T1562_.29.0646b13: 瞋等流。由此相同瞋故。悔是疑等流。因猶豫
T1562_.29.0646b14: 生故。覆有説是貪等流。有説。是無明等流。
T1562_.29.0646b15: 有説。是倶等流。諸有知者因愛生故。諸無知
T1562_.29.0646b16: 者因癡生故。即由此相故。有説言。心著稱譽
T1562_.29.0646b17: 利養恭敬。不了惡行所招當果。是於自罪隱
T1562_.29.0646b18: 匿欲因爲愛無明二等流果。隨惱心法説名
T1562_.29.0646b19: 爲覆。如是十種從煩惱生。是煩惱等流故名
T1562_.29.0646b20: 隨煩惱。餘煩惱垢其相云何。頌曰
T1562_.29.0646b21:     煩惱垢六惱 害恨諂誑憍
T1562_.29.0646b22:     誑憍從貪生 害恨從瞋起
T1562_.29.0646b23:     惱從見取起 諂從諸見生
T1562_.29.0646b24: 論曰。於可毀事決定堅執。難令捨因説名爲
T1562_.29.0646b25: 惱。由有此故世間説爲不可導引。執惡所執
T1562_.29.0646b26: 於他有情。非全不顧擬重攝受爲損惱因。悲
T1562_.29.0646b27: 障惱心説名爲害。於非愛相隨念分別生續。
T1562_.29.0646b28: 忿後起心結怨名恨。有餘師言。欲捨怨結不
T1562_.29.0646b29: 能解脱。此因名恨。由有此故怨結纒心。自惱
T1562_.29.0646c01: 長時空無有果。於可愛境令不隨順。於策勵
T1562_.29.0646c02: 事令心忘失。於諸有恩令不能報。令於喜事
T1562_.29.0646c03: 似有所憂。令於友朋不相委信。令於親屬懷
T1562_.29.0646c04: 棄捨心。令於面上易發慘色。於美談話慶慰
T1562_.29.0646c05: 軟言。令心悵悒都無所顧。事不獲免示有歡
T1562_.29.0646c06: 娯。是諸賢良所遠離處。能爲株杌壞實福田。
T1562_.29.0646c07: 此等名爲恨所有法。恨與忿相有差別者。如
T1562_.29.0646c08: 樺皮火其相猛利。而餘勢弱説名爲忿。如冬
T1562_.29.0646c09: 室熱其相輕微。而餘勢強説名爲恨。由此故
T1562_.29.0646c10: 有説恨相言。忿息已續生令心濁名恨。於己
T1562_.29.0646c11: 情事方便隱匿。矯以謀略誘取他情。實智相
T1562_.29.0646c12: 違心曲名諂。於名利等貪爲先故。欲令他惑
T1562_.29.0646c13: 邪示現因。正定相違心險名誑。釋此名者。謂
T1562_.29.0646c14: 先籌度設此方便。令彼後時生顛倒解故名
T1562_.29.0646c15: 爲誑。然世間説爲利爲名。現相惑他名爲誑
T1562_.29.0646c16: 事。説誑所引身語業事。是誑果故假立誑
T1562_.29.0646c17: 名。如以通名説通果事。心險心曲相差別者。
T1562_.29.0646c18: 如道如杖於他於自因貪因見故有差別。謂
T1562_.29.0646c19: 如險道於諸有情。欲趣餘方能爲損礙。如是
T1562_.29.0646c20: 行者欲趣涅槃。心與誑倶能爲損礙。如卷曲
T1562_.29.0646c21: 杖雖斷其根。而於稠林難挽令出。如是信
T1562_.29.0646c22: 闕有諂曲者。雖以方便斷欲界根。仍難引接
T1562_.29.0646c23: 令出生死。又幻惑他説名爲誑。匿自情事説
T1562_.29.0646c24: 名爲諂。又誑與諂如次是貪諸見等流。如後
T1562_.29.0646c25: 當辯。憍相如前已廣分別。有餘師説。從貪
T1562_.29.0646c26: 所生恃己少年無病壽等諸興盛事。心傲名
T1562_.29.0646c27: 憍。有餘師言。於自相續興盛諸行。耽染爲先
T1562_.29.0646c28: 不顧於他。謂己爲勝心自擧恃。説名爲憍。由
T1562_.29.0646c29: 不顧他與慢有異。如是六種從煩惱生。穢汚
T1562_.29.0647a01: 相麁名煩惱垢。於此六種煩惱垢中。誑憍是
T1562_.29.0647a02: 貪等流。害恨是瞋等流。惱是見取等流。諂是
T1562_.29.0647a03: 諸見等流。如言何曲。謂諸惡見故。諂定是
T1562_.29.0647a04: 諸見等流。此六亦從煩惱生故。如纒亦得隨
T1562_.29.0647a05: 煩惱名。已説諸纒及煩惱垢。今次應辯彼斷
T1562_.29.0647a06: 對治。諸纒垢中誰何所斷。頌曰
T1562_.29.0647a07:     纒無慚愧眠 惛掉見修斷
T1562_.29.0647a08:     餘及煩惱垢 自在故唯修
T1562_.29.0647a09: 論曰。且十纒中無慚無愧。通與一切不善心
T1562_.29.0647a10: 倶。眠欲界中通與一切意識倶起。＊惛沈掉擧
T1562_.29.0647a11: 通與一切染汚心倶。故五皆通見修所斷。餘
T1562_.29.0647a12: 嫉慳悔忿覆并垢。自在起故唯修所斷。唯與
T1562_.29.0647a13: 修斷他力無明共相應故名自在起。與自在
T1562_.29.0647a14: 起纒垢相應。所有無明唯修斷故。此諸纒垢
T1562_.29.0647a15: 誰通何性。頌曰
T1562_.29.0647a16:     欲三二餘惡 上界皆無記
T1562_.29.0647a17: 論曰。欲界所繋眠惛掉三。皆通不善無記二
T1562_.29.0647a18: 性。所餘一切皆唯不善。即欲界繋七纒六垢。
T1562_.29.0647a19: 上二界中隨應所有。一切唯是無記性攝。即
T1562_.29.0647a20: 諂誑憍惛沈掉擧。此諸纒垢誰何界繋。頌曰
T1562_.29.0647a21:     諂誑欲初定 三三界餘欲
T1562_.29.0647a22: 論曰。諂誑唯在欲界初定。寧知梵世有諂誑
T1562_.29.0647a23: 耶。以大梵王匿己情事現相誑惑馬勝苾芻。
T1562_.29.0647a24: 傳聞此唯異生所起。非諸聖者亦可現前。惛
T1562_.29.0647a25: 掉憍三通三界繋。所餘一切皆唯在欲。謂十
T1562_.29.0647a26: 六中五如前辯。所餘十一唯欲界繋
T1562_.29.0647a27: ＊説一切有部順正理論＊卷第五十四
T1562_.29.0647a28:
T1562_.29.0647a29:
T1562_.29.0647b01:
T1562_.29.0647b02:
T1562_.29.0647b03: 阿毘達磨順正理論卷第五十五
T1562_.29.0647b04:   尊者衆賢造
T1562_.29.0647b05: 　＊三藏法師玄奘奉　　詔譯　
T1562_.29.0647b06:   ＊辯隨眠品第五之十一
T1562_.29.0647b07: 所辯隨眠及隨煩惱。於中有幾唯依意地。
T1562_.29.0647b08: 有幾通依六識地起。頌曰
T1562_.29.0647b09:     見所斷慢眠 自在隨煩惱
T1562_.29.0647b10:     皆唯意地起 餘通依六識
T1562_.29.0647b11: 論曰。略説應知諸見所斷。及修所斷一切慢
T1562_.29.0647b12: 眠隨煩惱中自在起者。如是一切皆依意識。
T1562_.29.0647b13: 依五識身無容起故。所餘一切通依六識。謂
T1562_.29.0647b14: 修所斷貪瞋無明。及彼相應諸隨煩惱。即無
T1562_.29.0647b15: 慚愧惛掉及餘大煩惱地法所攝隨煩惱。即
T1562_.29.0647b16: 是放逸懈怠不信。依六識身皆容起故。理應
T1562_.29.0647b17: 通説諸隨煩惱。今此且依麁顯者説。復應思
T1562_.29.0647b18: 擇如先所辯。樂等五受根。對今此中所辯一
T1562_.29.0647b19: 切煩惱隨煩惱。何煩惱等何根相應。於此先
T1562_.29.0647b20: 應＊辯諸煩惱。頌曰
T1562_.29.0647b21:     欲界諸煩惱 貪喜樂相應
T1562_.29.0647b22:     瞋憂苦癡遍 邪見憂及善
T1562_.29.0647b23:     疑憂餘五喜 一切捨相應
T1562_.29.0647b24:     上地皆隨應 遍自識諸受
T1562_.29.0647b25: 論曰。欲界所繋諸煩惱中。貪喜樂相應以歡
T1562_.29.0647b26: 行轉遍六識故。瞋憂苦相應以慼行轉遍六
T1562_.29.0647b27: 識故。無明遍與前四相應。歡慼行轉遍六識
T1562_.29.0647b28: 故。與餘煩惱遍相應故。邪見通與憂喜相應。
T1562_.29.0647b29: 歡慼行轉唯意地故。何縁邪見歡慼行轉。如
T1562_.29.0647c01: 次先造罪福業故。疑憂相應以慼行轉唯意
T1562_.29.0647c02: 地故。懷猶豫者求決定知心愁慼故。餘四見
T1562_.29.0647c03: 慢與喜相應。以歡行轉唯意地故。有餘師説。
T1562_.29.0647c04: 不應此五唯喜相應。現見此五現行位中亦
T1562_.29.0647c05: 有憂故。謂世現見執有我者。亦自感傷我受
T1562_.29.0647c06: 苦故。執我斷者亦生憂慼。故契經言諸愚夫
T1562_.29.0647c07: 類。於我斷壞心生驚恐。執自苦行爲淨勝者。
T1562_.29.0647c08: 内心必懷極愁慼故。已之聞智族等下劣。毎
T1562_.29.0647c09: 爲他人所輕陵者。與慢倶起必有慼故。由是
T1562_.29.0647c10: 此五亦憂相應。彼説不然異心起故。謂自感
T1562_.29.0647c11: 傷我受苦者。此但縁苦而自感傷。當於爾時
T1562_.29.0647c12: 不執有我。若起我見現在前時。於我必應有
T1562_.29.0647c13: 歡行轉。懷斷見者見斷徳故。不因斷相而生
T1562_.29.0647c14: 驚恐。懷常見者於斷生怖。然生怖位則不計
T1562_.29.0647c15: 常。執自苦行爲淨勝者。必異心中縁自所受。
T1562_.29.0647c16: 種種苦事而生愁慼。若執苦行爲淨勝時。必
T1562_.29.0647c17: 應生歡見彼徳故。爲他輕＊陵而生慼者。如是
T1562_.29.0647c18: 憂慼必在異心。誰有爲他輕＊陵生慼。而即
T1562_.29.0647c19: 起慢侮蔑於他。故五喜倶誠爲善説。如是別
T1562_.29.0647c20: 説欲界隨眠。歡慼行殊四受倶已。通説皆與
T1562_.29.0647c21: 捨受相應。所以者何。以説捨受癡隨増故。無
T1562_.29.0647c22: 明遍與煩惱相應無簡別故。煩惱相續至究
T1562_.29.0647c23: 竟時。取境&T049271;緩起處中欲。漸漸衰微相續便
T1562_.29.0647c24: 斷。爾時煩惱與捨相順。是故皆與捨受相應。
T1562_.29.0647c25: 豈不捨根非歡非慼。如何歡慼煩惱相應。如
T1562_.29.0647c26: 處中人倶無違故。謂歡與慼倶起相違。捨於
T1562_.29.0647c27: 兩邊倶能隨順。是故捨受通與歡慼。煩惱相
T1562_.29.0647c28: 應亦無有過。又貪瞋性非即歡慼。與歡慼法
T1562_.29.0647c29: 相隨順故。容可與彼歡慼法相應。由彼相應
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