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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_.29.0610a01: 他多勝謂己少劣。有増己故亦説爲高。有餘
T1562_.29.0610a02: 師言。於己功力不信謂劣。名爲卑慢。如是
T1562_.29.0610a03: 謂劣高擧不成。是故應知前説爲勝。於無徳
T1562_.29.0610a04: 中謂己有徳。名爲邪慢。言無徳者。謂諸惡
T1562_.29.0610a05: 行。違功徳故立無徳名。猶如不善彼於成此
T1562_.29.0610a06: 無徳法中。謂己有斯殊勝功徳。恃惡高擧。故
T1562_.29.0610a07: 名邪慢。若謂無徳者。是遮有徳言。於實無徳
T1562_.29.0610a08: 中謂有名邪慢。彼*辯増上邪慢別中。説無
T1562_.29.0610a09: 種子名増上慢。有種子者名爲邪慢。或全
T1562_.29.0610a10: 増益名増上慢。少分増益名爲邪慢如是差
T1562_.29.0610a11: 別理應不成。是故應知前説爲勝。有説。唯除
T1562_.29.0610a12: 我我所見。以餘邪見爲先。所生令心高擧。名
T1562_.29.0610a13: 爲邪慢。有餘師説。恃全實事高擧名慢。恃
T1562_.29.0610a14: 少實事心生高擧。名爲過慢。恃無實事心生
T1562_.29.0610a15: 高擧。名慢過慢。於五取蘊我愛爲先。恃我高
T1562_.29.0610a16: 擧。名爲我慢。於證少徳謂已證多。心生高
T1562_.29.0610a17: 擧。名増上慢。攝受少事心謂爲足。恃生高擧。
T1562_.29.0610a18: 名爲卑慢。實鄙惡類。自謂有徳。心生高擧。名
T1562_.29.0610a19: 爲邪慢。然本論説慢類有九。類是品類義。即
T1562_.29.0610a20: 慢之差別。九類者何。一我勝慢類。二我等慢
T1562_.29.0610a21: 類。三我劣慢類。四有勝我慢類。五有等我慢
T1562_.29.0610a22: 類。六有劣我慢類。七無勝我慢類。八無等我
T1562_.29.0610a23: 慢類。九無劣我慢類。此九皆依有身。見起我
T1562_.29.0610a24: 勝者是過慢類。我等者是慢類。我劣者是
T1562_.29.0610a25: 卑慢類。有勝我者是卑慢類。有等我者是慢
T1562_.29.0610a26: 類有劣我者是過慢類。無勝我者是慢類。無
T1562_.29.0610a27: 等我者是過慢類。無劣我者是卑慢類。是
T1562_.29.0610a28: 故此九從三慢出。謂慢過慢及卑慢。三行次
T1562_.29.0610a29: 有殊成三三類。無劣我慢類高擧如何成。謂
T1562_.29.0610b01: 有如斯於自所樂勝有情聚。雖於己身知極
T1562_.29.0610b02: 下劣。而自尊重如呈瑞者。或旃荼羅。彼雖
T1562_.29.0610b03: 自知世所共惡。然於呈瑞執所作時。尊重
T1562_.29.0610b04: 自身故成高擧。如是七慢何所斷耶。有餘師
T1562_.29.0610b05: 言。我慢邪慢唯見所斷。餘通見修。理實應
T1562_.29.0610b06: 言七皆通二。故能安隱作如是言。我色等中
T1562_.29.0610b07: 不隨執我。然於如是五取蘊中。有我慢愛隨
T1562_.29.0610b08: 眠未斷。謂修所斷聖未斷時。定可現行此不
T1562_.29.0610b09: 決定。謂有已斷而可現行。如已離欲貪信苦
T1562_.29.0610b10: 眠眼等。有雖未斷而定不行。如未離欲貪聖
T1562_.29.0610b11: 者殺纒等。言殺纒者。謂由此纒發起故思斷
T1562_.29.0610b12: 衆生命。等者等取盜婬。誑纒無有愛全。有愛
T1562_.29.0610b13: 一分。無有名何法。謂三界無常。於此貪求
T1562_.29.0610b14: 名無有愛。由此已簡無漏無常。彼定非貪安
T1562_.29.0610b15: 足處故。有愛一分。謂願當爲藹羅筏拏
T1562_.29.0610b16: 龍王等。等言爲顯阿素洛王北倶盧洲無想
T1562_.29.0610b17: 天等。此殺纒等雖修所斷。而諸聖者定不
T1562_.29.0610b18: 現行。此修斷不行言成無用。以當説聖有而
T1562_.29.0610b19: 不起故。若聖身中有容現起。遮言不起是有
T1562_.29.0610b20: 用言。非聖身中有見所斷。容可現起而更須
T1562_.29.0610b21: 遮。既有而遮已知修斷。及不行義何煩預説。
T1562_.29.0610b22: 若謂前説慢通見修。勿殺等纒亦通見斷故
T1562_.29.0610b23: 説修斷。此亦不然。説殺纒等言已簡見斷故。
T1562_.29.0610b24: 又觀後釋義足可知。如慢類等見所増故。由
T1562_.29.0610b25: 是此言但應在法。又釋中言。此諸纒愛。一切
T1562_.29.0610b26: 皆縁修所斷故。唯修斷者此非定因。見所斷
T1562_.29.0610b27: 亦縁修所斷法故。若作是釋。此含唯言是則
T1562_.29.0610b28: 此因能爲定證。豈不見所斷亦有無常無有
T1562_.29.0610b29: 愛。何縁唯修所斷。實亦見斷。且隨經説。謂
T1562_.29.0610c01: 契經中説有三愛。欲愛有愛無有愛三。於此
T1562_.29.0610c02: 經中説無有愛取縁衆同分無常爲境者。貪
T1562_.29.0610c03: 求異熟相續斷故。如契經言。一類苦逼作如
T1562_.29.0610c04: 是念。願我死後斷壞無有無病樂哉。今且據
T1562_.29.0610c05: 斯説唯修斷非見所斷。無無有愛如前已説。
T1562_.29.0610c06: 慢類我慢有修所斷。聖者猶有不説自成。此
T1562_.29.0610c07: 等何縁聖者猶有而不現起。頌曰
T1562_.29.0610c08:     慢類等我慢 惡作中不善
T1562_.29.0610c09:     聖有而不起 見疑所増故
T1562_.29.0610c10: 論曰。等言爲顯殺等諸纒。無有愛全有愛一
T1562_.29.0610c11: 分。以諸聖者善修空故。善知業果相屬理故。
T1562_.29.0610c12: 此慢類等我慢惡悔。聖雖未斷而定不行。又
T1562_.29.0610c13: 此見疑親所増故。見疑已斷故不復行。謂慢
T1562_.29.0610c14: 類我慢有身見所増。殺生等纒邪見所増。諸
T1562_.29.0610c15: 無有愛斷見所増。有愛一分常見所増。不善
T1562_.29.0610c16: 惡作是疑所増。故聖身中雖有未斷。而由背
T1562_.29.0610c17: 折皆定不行
T1562_.29.0610c18: *説一切有部順正理論*卷第四十七
T1562_.29.0610c19:
T1562_.29.0610c20:
T1562_.29.0610c21:
T1562_.29.0610c22: 阿毘達磨順正理論卷第四十八
T1562_.29.0610c23:   尊者衆賢造
T1562_.29.0610c24:  *三藏法師玄奘奉  詔譯 
T1562_.29.0610c25:   *辯隨眠品第五之四
T1562_.29.0610c26: 九十八隨眠中幾是遍行。幾非遍行頌曰
T1562_.29.0610c27:     見苦集所斷 諸見疑相應
T1562_.29.0610c28:     及不共無明 遍行自界地
T1562_.29.0610c29:     於中除二見 餘九能上縁
T1562_.29.0611a01:     除得餘隨行 亦是遍行攝
T1562_.29.0611a02: 論曰。唯見苦集所斷隨眠。力能遍行。然非一
T1562_.29.0611a03: 切。謂唯諸見疑彼相應不共無明非餘貪等。
T1562_.29.0611a04: 見有七見。疑有二疑。相應無明即攝屬彼。不
T1562_.29.0611a05: 共有二。故成十一。如是十一。於諸界地中各
T1562_.29.0611a06: 能遍行。自界地五部。謂自界地五部法中。
T1562_.29.0611a07: 遍縁隨眠爲因生染。是故唯此立遍行名。且
T1562_.29.0611a08: 約界説言三十三是遍然有師説。三十三中
T1562_.29.0611a09: 二十七是遍。餘六應分別。彼師於此唐設劬
T1562_.29.0611a10: 勞。以相應無明如所相應惑。遍非遍理不説
T1562_.29.0611a11: 成故。由是此中標別數者取自力起。不共無
T1562_.29.0611a12: 明非此無明。見苦集所斷有非是遍。是故但
T1562_.29.0611a13: 言三十三是遍。此説爲善。依何義立此不共
T1562_.29.0611a14: 名。如是説者。相雜名共。以非共故立不共名
T1562_.29.0611a15: 即是彼此各別爲義。如契經説。不共佛僧。此
T1562_.29.0611a16: 顯佛僧二寶各別。以不共行故名不共無明。
T1562_.29.0611a17: 非餘隨眠相雜行故。或普名共。即是遍義。由
T1562_.29.0611a18: 非共故立不共名。此不共名顯非共有。即是
T1562_.29.0611a19: 不遍諸煩惱義。與諸隨眠不相應故。有餘師
T1562_.29.0611a20: 説。與餘煩惱不相關渉。名爲不共。即是惛重
T1562_.29.0611a21: 無動搖義。相應無明與餘煩惱共相應故。相
T1562_.29.0611a22: 有警動。不共無明由自力起。於諸事業皆不
T1562_.29.0611a23: 欲爲惛重無動搖。如珊若娑病。是故名曰不
T1562_.29.0611a24: 共無明。何故唯於見苦集斷諸隨眠内有遍
T1562_.29.0611a25: 行耶。唯此普縁諸有漏法。意樂無別勢力堅
T1562_.29.0611a26: 牢。故能爲因遍生五部見滅見道所斷隨眠。
T1562_.29.0611a27: 唯有能縁有漏一分。所縁有別勢不堅牢。不
T1562_.29.0611a28: 能爲因遍生五部。故唯前二部有遍行隨眠。
T1562_.29.0611a29: 何縁得知修斷染法。以見所斷遍行爲因。如
T1562_.29.0611b01: 何不知世間現見有我見者。由我見力外境
T1562_.29.0611b02: 貪増。我見若無。便於外境貪微薄故。又由至
T1562_.29.0611b03: 教。如説。云何見斷爲因法。謂諸染汚法。又
T1562_.29.0611b04: 説。云何無記爲因法。謂不善法無記有爲法。
T1562_.29.0611b05: 由此等證知彼爲因。若遍行因生修斷染。已
T1562_.29.0611b06: 斷未斷有何差別。彼已斷時修所斷染。亦得
T1562_.29.0611b07: 現起如未斷故。又若一切修所斷染。皆用見
T1562_.29.0611b08: 斷爲遍行因。因已斷時修所斷染既得現起。
T1562_.29.0611b09: 何故聖者慢類等法必不現行。且初難言。已
T1562_.29.0611b10: 斷未斷何差別者。甚有差別。謂未斷位。於自
T1562_.29.0611b11: 身中能爲遍因取果與果。後已斷位。雖能爲
T1562_.29.0611b12: 因不能取果。唯除先時已取果者。今有與義。
T1562_.29.0611b13: 又已斷位。雖能爲因不障聖道。於自相續不
T1562_.29.0611b14: 復能引自得令生。與此相違是未斷位。何故
T1562_.29.0611b15: 聖者慢類等法。必不行者前已説因。修斷既
T1562_.29.0611b16: 同寧有起不起。此難非理。因有近遠故。謂修
T1562_.29.0611b17: 斷染有以見疑爲隣近因連續而起見疑。若
T1562_.29.0611b18: 斷彼必不行。與彼相違容有起義。又非擇滅
T1562_.29.0611b19: 得未得殊。故有現行不現行者。由此所説二
T1562_.29.0611b20: 過倶無。此遍行名爲目何義。但於一切有漏
T1562_.29.0611b21: 法中。能周遍縁是遍行義。謂上所説三十三
T1562_.29.0611b22: 隨眠。自界地中各能縁五部。雖有於受偏起
T1562_.29.0611b23: 我執。而此非唯縁自身受。以兼縁此種類法
T1562_.29.0611b24: 故。若起邪見。謂所修行妙行惡行皆空無果。
T1562_.29.0611b25: 此亦非唯縁自身業。總撥一切業生果能。由
T1562_.29.0611b26: 此准知餘遍縁義。貪等煩惱唯託見聞。所思
T1562_.29.0611b27: 量事方得現起。以於妻等起貪等時縁顯非
T1562_.29.0611b28: 形縁形非顯。故知貪等皆非遍縁。且據隨眠
T1562_.29.0611b29: 能遍縁義釋遍行義。故作是説。若據隨眠同
T1562_.29.0611c01: 聚諸法所有遍義。釋遍行名。則諸隨眠具三
T1562_.29.0611c02: 遍義。謂於五部遍縁隨眠。及能爲因遍生染
T1562_.29.0611c03: 法。彼相應法具二遍義。謂於三義唯闕隨
T1562_.29.0611c04: 眠。彼倶有法具一遍義。謂但爲因遍生染法。
T1562_.29.0611c05: 故前所釋無缺減過。雖爾無一能遍隨眠。於
T1562_.29.0611c06: 自體等不隨眠故。則應無有遍行隨眠。此難
T1562_.29.0611c07: 不然。以於五部無礙轉故。立遍行名。非頓隨
T1562_.29.0611c08: 眠諸有漏故。又於自體倶有法中。由於去來
T1562_.29.0611c09: 彼種類法。有隨眠故遍義亦成。何因無明修
T1562_.29.0611c10: 所斷者。唯名自相惑非見所斷耶。由此無明
T1562_.29.0611c11: 所縁少故。見所斷法非所縁故。又此但隨貪
T1562_.29.0611c12: 等轉故。貪等唯是自相惑故。見斷無明有
T1562_.29.0611c13: 是不共。彼唯行在異生身中。聞思位中修觀
T1562_.29.0611c14: 行者。以苦等行觀諸行時。由彼無明損
T1562_.29.0611c15: 慧眼。令起多品諸顛倒見。故應擧喩顯彼過
T1562_.29.0611c16: 失。如日初沒。有一丈夫。遙見怨家便作是念。
T1562_.29.0611c17: 彼有怨家我不應往。正思念已。至黄昏時。
T1562_.29.0611c18: 夜前行闇損瞖其目。不能記憶怨相状故。便
T1562_.29.0611c19: 於怨所起是杌覺或謂非怨或謂親友。如是
T1562_.29.0611c20: 應了不共無明。修斷無明則不如是。但由因
T1562_.29.0611c21: 力或境逼故。以貪瞋等爲上首生。能遮障愛
T1562_.29.0611c22: 味過患出離覺。於所逼境唯不能知。非於諸
T1562_.29.0611c23: 境中皆無欲行轉。如珊若娑病惛重無動搖
T1562_.29.0611c24: 故。此無明唯自相惑若遍行惑能縁五部薩
T1562_.29.0611c25: 迦耶見。縁見滅道所斷法生爲見何斷。若見
T1562_.29.0611c26: 苦斷貪等亦應縁五部故唯見苦斷又如見取
T1562_.29.0611c27: 縁見滅道所斷。能縁無漏境者。以彼親迷迷
T1562_.29.0611c28: 滅道故。亦是見滅見道所斷。如是身見亦是
T1562_.29.0611c29: 親迷迷滅道故應見彼斷。或應辯此差別因
T1562_.29.0612a01: 縁。又如見滅見道斷見取。要由遍知境所縁
T1562_.29.0612a02: 故斷。如是身見例亦。應然。復如身見遍知
T1562_.29.0612a03: 所縁斷。如是見取例亦應然。如是二途宗皆
T1562_.29.0612a04: 不許。是故所立於理不然。理必應然。義有別
T1562_.29.0612a05: 故。且初所例貪等亦應縁五部故唯見苦斷。
T1562_.29.0612a06: 或且擧此反例身見。理亦應通五部攝者。此
T1562_.29.0612a07: 例非理。貪等亦應一念頓縁五部法故。謂有
T1562_.29.0612a08: 身見一刹那中頓縁五部。受乃至識爲我我
T1562_.29.0612a09: 所。理不應言一念身見體分五部。貪等皆是
T1562_.29.0612a10: 自相惑故。尚無一念頓縁二部。況能縁五。故
T1562_.29.0612a11: 例不成。後所例言。如見滅道所斷。見取身見
T1562_.29.0612a12: 亦然。倶是親迷迷滅道故。應亦見滅見道斷
T1562_.29.0612a13: 者。亦不應理薩迦耶見不能稱譽。謗彼見故。
T1562_.29.0612a14: 又所縁境無分限故。非有身見要先稱譽謗
T1562_.29.0612a15: 滅道見。方計爲我。亦非於境作分限縁。見取
T1562_.29.0612a16: 必由稱譽能謗滅道邪見。方計第一於所縁
T1562_.29.0612a17: 境作分限縁。義既有殊不可爲例。然有身。見
T1562_.29.0612a18: 見苦諦時。遍知所縁即全永斷。非見取者此
T1562_.29.0612a19: 有別因所縁行解等不等故。謂如三界見苦
T1562_.29.0612a20: 所斷諸蘊無我。乃至修斷諸蘊無我其相亦
T1562_.29.0612a21: 然。故見苦時無我見起。縁所見苦我見皆除。
T1562_.29.0612a22: 計勝不然。有於少法觀餘少法計爲勝故。由
T1562_.29.0612a23: 此身見隨行見取。雖縁見滅道所斷法生麁。
T1562_.29.0612a24: 故如身見唯見苦斷。如縁修道所斷法生。謗
T1562_.29.0612a25: 滅道見隨行見取。雖亦縁彼所斷法生。而彼
T1562_.29.0612a26: 望前極微細故。樂淨行解所不攝故。親執不
T1562_.29.0612a27: 欲滅道無明。所引邪見爲最勝故。雖見苦位
T1562_.29.0612a28: 遍知所縁。而要所縁永斷方斷。是故見取非
T1562_.29.0612a29: 如身見唯見苦時即全永斷。故所説斷差別
T1562_.29.0612b01: 理成。或縁見滅見道所斷見取各三。謂見苦
T1562_.29.0612b02: 集及見滅道隨一斷故。若於見滅見道所斷。
T1562_.29.0612b03: 執果分勝是見苦斷。執因分勝是見集斷。若
T1562_.29.0612b04: 唯執彼爲眞實覺。不偏執彼因分果分。隨
T1562_.29.0612b05: 縁何生與彼倶斷。故見取斷非如身見。雖爾
T1562_.29.0612b06: 應説見苦見集所斷見取差別。云何非由所
T1562_.29.0612b07: 縁行相有別。倶縁一切有漏爲境。並執第一
T1562_.29.0612b08: 行相轉故。有作是言。若縁見苦見集所斷。見
T1562_.29.0612b09: 爲最勝如其次第。見苦集斷彼越所宗許遍
T1562_.29.0612b10: 行故。若必爾者應許見苦所斷。見取有見集
T1562_.29.0612b11: 斷。見集所斷有見苦斷。然不許爾故不可
T1562_.29.0612b12: 依。今詳此二有差別者。若由常樂我淨等見
T1562_.29.0612b13: 力近引生。於諸行中執爲最勝是見苦斷。若
T1562_.29.0612b14: 由撥無後有因見力近引生。於諸行中執爲
T1562_.29.0612b15: 最勝是見集斷。有餘師言。所有見取若異熟
T1562_.29.0612b16: 果爲門而入。於諸行中執爲最勝是見苦斷。
T1562_.29.0612b17: 若業煩惱爲門而入。於諸行中執爲最勝是
T1562_.29.0612b18: 見集斷若有身見戒取見取。頓縁五部名爲
T1562_.29.0612b19: 遍行。是則遍行非唯爾所。以於是處有我見
T1562_.29.0612b20: 行。是處必應起我愛慢。若於是處淨勝見行。
T1562_.29.0612b21: 是處必應希求高擧。是則愛慢應亦遍行。此
T1562_.29.0612b22: 難不然。雖見力起而此二種分限縁故。謂雖
T1562_.29.0612b23: 是處我見等行。是處必應起我愛慢而不可
T1562_.29.0612b24: 説愛慢頓縁。先已説爲自相惑故。是故遍行
T1562_.29.0612b25: 唯此十一。餘非准此不説自成。前説十一於
T1562_.29.0612b26: 諸界地中。各能遍行自界地五部爲有他界
T1562_.29.0612b27: 他地遍行。簡彼故言自界自地。亦有他界他
T1562_.29.0612b28: 地遍行。謂十一中除身邊見。所餘九種亦能
T1562_.29.0612b29: 上縁。上言正明上界上地。兼顯無有縁下隨
T1562_.29.0612c01: 眠。縁下則應遍知界壞。上境勝故。縁無此
T1562_.29.0612c02: 失。且欲見苦所斷邪見。謗色無色苦果爲無。
T1562_.29.0612c03: 見取於中執爲最勝。戒取於彼非因計因疑
T1562_.29.0612c04: 懷猶豫。無明不了見集所斷。如應當説色縁
T1562_.29.0612c05: 無色。倒此應知准界應思約地分別。然諸界
T1562_.29.0612c06: 地決定異者。欲界乃至第四靜慮。有縁上界
T1562_.29.0612c07: 上地遍行。三無色中闕縁上界。有頂一地二
T1562_.29.0612c08: 種倶無。雖有隨眠通縁自上。然理無有自上
T1562_.29.0612c09: 頓縁。以自地中諸境界事。是所縁境亦所隨
T1562_.29.0612c10: 眠。若上地中諸境界事。是所縁境非所隨眠。
T1562_.29.0612c11: 不可一念煩惱縁境。有隨眠處有不隨眠。勿
T1562_.29.0612c12: 於相應亦有爾故。於上界地必頓縁耶。非必
T1562_.29.0612c13: 頓縁或別或總。故本論説。有諸隨眠是欲界
T1562_.29.0612c14: 繋縁色界繋。有諸隨眠是欲界繋縁無色界
T1562_.29.0612c15: 繋。有諸隨眠是欲界繋縁色無色界繋。有諸
T1562_.29.0612c16: 隨眠是色界繋縁無色界繋。約地分別准界
T1562_.29.0612c17: 應知。身邊見何縁不縁上界地。縁他界地
T1562_.29.0612c18: 執我我所。及計斷常理不成故。謂非於此界
T1562_.29.0612c19: 此地中。生他界地蘊中有計爲我。執有二我
T1562_.29.0612c20: 理不成故。執我不成故執我所不成。所執必
T1562_.29.0612c21: 依我執起故。邊見隨從有身見生。故亦無容
T1562_.29.0612c22: 縁他界地。由此唯九縁上理成。有餘師言。身
T1562_.29.0612c23: 邊二見愛力起故取有執受爲己有故。以現
T1562_.29.0612c24: 見法爲境界故必不上縁。生欲界中若縁大
T1562_.29.0612c25: 梵。起有情常見爲何見攝耶。理實應言。此二
T1562_.29.0612c26: 非見。是身邊*見所引邪智現見蘊中執我常
T1562_.29.0612c27: 已。於不現見比謂如斯故。有先觀有執受
T1562_.29.0612c28: 蘊爲無我已。後亦於彼非執受蘊無我智生。
T1562_.29.0612c29: 知一一身皆無有我。若爾身見應非遍行。唯
T1562_.29.0613a01: 於執受蘊方計爲我故。非他相續自所執受。
T1562_.29.0613a02: 不爾亦取種類法故。謂於受中計爲我者。不
T1562_.29.0613a03: 言我受是我非餘。但作是思。此受是我。非大
T1562_.29.0613a04: 梵受有同此失。無惑頓縁自上地故。身見
T1562_.29.0613a05: 唯自界自地遍行故。經主於此作是責言。何
T1562_.29.0613a06: 縁所餘縁彼是見。此亦縁彼而非見耶。以欲
T1562_.29.0613a07: 界生不作是執我是大梵。亦不執言梵是我
T1562_.29.0613a08: 所。故非身見。身見無故邊見亦無。邊見必隨
T1562_.29.0613a09: 身見起故。非有餘見作此行相。故是身見所
T1562_.29.0613a10: 引邪智。諸作是説。生欲界中縁梵計常。此非
T1562_.29.0613a11: 邊見於劣計勝是見取攝。彼説非理。違本論
T1562_.29.0613a12: 故。如本論説。無常見常是邊見中常邊見攝。
T1562_.29.0613a13: 上座應計此我常見。如樂淨見邪見所攝。以
T1562_.29.0613a14: 上座執於四倒中樂淨二倒邪見爲體。彼自
T1562_.29.0613a15: 釋言。若於生死計樂計淨。彼定撥無眞阿羅
T1562_.29.0613a16: 漢正至正行。是故於苦不淨境中計樂計淨。
T1562_.29.0613a17: 是邪見攝。今詳彼説理亦應許。若於生死計
T1562_.29.0613a18: 我計常。彼定撥無眞阿羅漢。無差別因故應
T1562_.29.0613a19: 亦邪見攝。然彼所説理定不然。於事増減
T1562_.29.0613a20: 別見故。謂諸邪見實有事中。定撥爲無。寧執
T1562_.29.0613a21: 樂淨。樂淨二見實無事中定執爲有。寧是邪
T1562_.29.0613a22: 見。是故上座諸法相中背理凶言不應收採。
T1562_.29.0613a23: 傍論已了。應申正論。爲遍行體唯是隨眠。不
T1562_.29.0613a24: 爾。云何。并隨行法謂上所説遍行隨眠。并彼
T1562_.29.0613a25: 隨行受等生等。皆遍行攝。同一果故。然隨行
T1562_.29.0613a26: 中唯除諸得。得與所得非一果故。由是遍行
T1562_.29.0613a27: 因與隨眠相對具成四句差別。九十八隨眠
T1562_.29.0613a28: 中。幾縁有漏。幾縁無漏。頌曰
T1562_.29.0613a29:     見滅道所斷 邪見疑相應
T1562_.29.0613b01:     及不共無明 六能縁無漏
T1562_.29.0613b02:     於中縁滅者 唯縁自地滅
T1562_.29.0613b03:     縁道六九地 由別治相因
T1562_.29.0613b04:     貪瞋慢二取 並非無漏縁
T1562_.29.0613b05:     應離境非怨 靜淨勝性故
T1562_.29.0613b06: 論曰。唯見滅道所斷邪見疑。彼相應不共無
T1562_.29.0613b07: 明各三成六。能縁無漏。謂見滅道斷。二邪
T1562_.29.0613b08: 見二疑相應無明。即攝屬彼不共有二故合
T1562_.29.0613b09: 成六。如是六種諸界地中。能縁滅道名縁無
T1562_.29.0613b10: 漏。餘縁有漏不説自成。有説。無明無所縁故
T1562_.29.0613b11: 非縁無漏。何縁知此定無所縁。無智性故。非
T1562_.29.0613b12: 無智性可説縁境。譬如世間非智外闇。謂如
T1562_.29.0613b13: 外闇有損見能。不可説言彼能取境。無智亦
T1562_.29.0613b14: 爾。障解境智。不可説言與智倶轉。是故知此
T1562_.29.0613b15: 定無所縁。定有所縁心相應故。且已成立無
T1562_.29.0613b16: 明實有。若無明體非心相應。譬如外闇障心
T1562_.29.0613b17: 心所。令於境中不能取者。則心心所應永不
T1562_.29.0613b18: 生。應相續中恒現有故。如無心定無想異
T1562_.29.0613b19: 熟。不應説彼名迷所縁。非外黒闇障心心所。
T1562_.29.0613b20: 令於諸境皆不得生。色處所攝眼識境故。但
T1562_.29.0613b21: 於餘境有損見能。無明亦然。但於苦等四聖
T1562_.29.0613b22: 諦理障眞見生。非於境中障我等見。既不能
T1562_.29.0613b23: 障一切見生。故知無明有所縁境。又如眠體
T1562_.29.0613b24: 應有所縁。如眠但能損覆智用。非不與智於
T1562_.29.0613b25: 境倶轉。以眠亦有取境用故。然於所縁令心
T1562_.29.0613b26: 昧鈍。無明亦爾。非無所縁。何故無縁見滅
T1562_.29.0613b27: 道斷。見滅道斷不共無明。見苦集時彼皆斷
T1562_.29.0613b28: 故。謂如見取於諸有漏法。由因果門樂淨行
T1562_.29.0613b29: 等轉。如是見取雖亦能縁見滅道斷。而眞實
T1562_.29.0613c01: 見苦集諦時一切永斷。迷因果理對治生故。
T1562_.29.0613c02: 如是能障八行覺生。不共無明苦集現觀對
T1562_.29.0613c03: 治生故一切皆斷。除此更無縁見所斷諸法
T1562_.29.0613c04: 爲境。不共無明豈不此應如彼見取。非全
T1562_.29.0613c05: 如彼行相別故。謂於有漏見取生時。行相
T1562_.29.0613c06: 衆多迷謬而轉。修觀行者見苦集時於見滅
T1562_.29.0613c07: 道所斷諸法見爲苦等。雖已能違計樂淨等
T1562_.29.0613c08: 迷因果行。而於見滅見道所斷。見爲功徳
T1562_.29.0613c09: 餘最勝行。所有見取猶未能違。是故雖於苦
T1562_.29.0613c10: 集二諦已得現觀。猶有見滅見道所斷見取
T1562_.29.0613c11: 未除。不共無明無別行相。唯有惛重不欲行
T1562_.29.0613c12: 轉。於四聖諦各別親迷。除此更無餘別行相。
T1562_.29.0613c13: 縁見所斷非迷苦集。何須固訪不共無明。有
T1562_.29.0613c14: 別行相縁見滅道斷。令見滅道斷同見取耶。
T1562_.29.0613c15: 何縁此中縁見所斷。所起一切不共無明。見
T1562_.29.0613c16: 苦集時悉皆永斷。非縁修斷不共無明。見苦
T1562_.29.0613c17: 集時一切永斷。不應於此重責其縁。許不共
T1562_.29.0613c18: 無明有修所斷者。彼必應許不共無明。有唯
T1562_.29.0613c19: 能縁修所斷法。非迷苦集二聖諦理。説此無
T1562_.29.0613c20: 明縁見斷法。及無漏法理不成故。又必應許
T1562_.29.0613c21: 聖思法時離染恚高有染障故。謂彼修習正
T1562_.29.0613c22: 法觀時。應有惛迷不欲行轉。如眠惛昧障蔽
T1562_.29.0613c23: 其心。不共無明是修所斷。故知聖者集智已
T1562_.29.0613c24: 生。猶有唯縁修所斷法障思正法。不共無明
T1562_.29.0613c25: 見苦集時此何不斷。此無明是智所害故。諸
T1562_.29.0613c26: 忍非彼對治道故。不迷苦集二諦理故。不縁
T1562_.29.0613c27: 親迷諦理法故。謗滅邪見爲見滅耶。不見滅
T1562_.29.0613c28: 耶。若見滅者。如何見滅謗言無滅。若不見
T1562_.29.0613c29: 滅者。如何無漏縁。又如何言此物非有應言
T1562_.29.0614a01: 見滅。但尋教見即謗如是所説滅無。豈不此
T1562_.29.0614a02: 見親能縁滅。如何即撥此滅爲無。如有目者
T1562_.29.0614a03: 於多杌處。遙見人立撥爲非人。雖親縁人而
T1562_.29.0614a04: 非不謗。故有見滅而撥爲無。然非所有謗
T1562_.29.0614a05: 滅道慧。皆是見滅見道所斷謂若有慧非審
T1562_.29.0614a06: 察生。聞説滅道便生誹謗。唯縁名故非見彼
T1562_.29.0614a07: 斷。若慧於境因審尋伺推度而生。決定撥無。
T1562_.29.0614a08: 所説滅道方見彼斷。如爲離繋説如是言。若
T1562_.29.0614a09: 能知風爲水所鎭。即知尋伺所引諸見生起
T1562_.29.0614a10: 可息。乃至廣説。此無漏縁於一一地。各縁幾
T1562_.29.0614a11: 地滅道爲境。諸縁滅者縁自地滅。謂欲界繋
T1562_.29.0614a12: 縁滅隨眠。唯縁欲界諸行擇滅。乃至有頂縁
T1562_.29.0614a13: 滅隨眠。唯縁有頂諸行擇滅。諸縁道者縁六
T1562_.29.0614a14: 九地。謂欲界繋縁道隨眠。唯縁六地法智品
T1562_.29.0614a15: 道。若治欲界若能治餘。諸法智品皆能縁故。
T1562_.29.0614a16: 色無色界八地所有縁道隨眠。一一唯能通
T1562_.29.0614a17: 縁九地類智品道。若治自地若能治餘。諸類
T1562_.29.0614a18: 智品皆能縁故。何縁謗苦謗集邪見。欲界繋
T1562_.29.0614a19: 者能縁九地。初靜慮者能縁八地。乃至有頂
T1562_.29.0614a20: 唯縁彼地。謗滅邪見於九地中。一一唯能縁
T1562_.29.0614a21: 自地滅此有所以。所以者何。謂若有法此
T1562_.29.0614a22: 地愛所潤。此地身見執爲我我所。彼諸法滅
T1562_.29.0614a23: 還爲此地見滅所斷。邪見所縁此所以非未
T1562_.29.0614a24: 遣疑。故謂何理故邪見縁滅。非如縁苦集通
T1562_.29.0614a25: 縁自他地。或諸邪見縁苦集者。何不如縁滅
T1562_.29.0614a26: 但縁於自地。故上所以未遣此疑。非未遣疑
T1562_.29.0614a27: 但不了意。然上意顯若諸行中。此地我愛我
T1562_.29.0614a28: 見轉者。彼由耽著此地行故。若聞説有此地
T1562_.29.0614a29: 行滅。便起此地邪見撥無。非上行中有下耽
T1562_.29.0614b01: 著。寧下邪見撥彼滅無。雖界地相望因果隔
T1562_.29.0614b02: 絶。而九地苦集展轉相牽。又生依立因更互
T1562_.29.0614b03: 爲因故。一地邪見容有縁多滅。無相牽及相
T1562_.29.0614b04: 因理故。謗滅邪見唯縁自地滅。若爾善智縁
T1562_.29.0614b05: 滅諦時。應分齊縁如謗滅見。不應一念智頓
T1562_.29.0614b06: 縁多地滅。此二所縁理無別故。且有善智縁
T1562_.29.0614b07: 一地滅。然有頓縁多地滅者。由於前理與邪
T1562_.29.0614b08: 見異。謂前已説若諸行中。有耽著者聞此行
T1562_.29.0614b09: 滅。便起此地邪見撥無。非上行中有下耽著。
T1562_.29.0614b10: 寧下邪見撥彼滅無。善智不由耽著引起。縁
T1562_.29.0614b11: 多地滅於理何違。然善智生觀諸行過。審觀
T1562_.29.0614b12: 過已希求彼滅。故一地智縁多地境。且如
T1562_.29.0614b13: 煖等以總行相。觀諸行過欣求彼滅。不應執
T1562_.29.0614b14: 彼同於邪見。於所縁境有分限縁。迷悟理殊。
T1562_.29.0614b15: 不應爲例。謂修觀者觀自地中過失所惱。欣
T1562_.29.0614b16: 自地滅。由此亦能觀於他地。諸行出離過失
T1562_.29.0614b17: 功徳故。善智起悟境理通容有頓縁多地行
T1562_.29.0614b18: 滅。諸邪見起於境迷謬。固執所隔不能總縁。
T1562_.29.0614b19: 何縁邪見縁苦集滅。有通唯別縁道不然。由
T1562_.29.0614b20: 治有殊互相因故。謂所縁道雖諸地別。而展
T1562_.29.0614b21: 轉相屬互爲因果故。因此邪見六九總縁。滅
T1562_.29.0614b22: 不相因唯縁自地。豈不法類二智品道。亦互
T1562_.29.0614b23: 相因下上邪見。應倶能縁法類品道。如縁苦
T1562_.29.0614b24: 集諸地無遮。此責不然。非對治故。若爾六
T1562_.29.0614b25: 地法智品道。應非欲界邪見總縁。上五地中
T1562_.29.0614b26: 法智品道。於欲界法非對治故。未至地亦非
T1562_.29.0614b27: 全屬上地者非欲治故治欲者亦非全邪見。
T1562_.29.0614b28: 是忍所治故。色無色界謗道邪見。應亦
T1562_.29.0614b29: 能縁法智品道。有法智品道治色無色故。若
T1562_.29.0614c01: 謂法智非全治彼。苦集法智品非彼對治故。
T1562_.29.0614c02: 亦非全能治色無色。不能治彼見所斷故。初
T1562_.29.0614c03: 品法智不能治彼初品煩惱。非此所治故法
T1562_.29.0614c04: 智品非彼所縁。是則應許色無色邪見。不能
T1562_.29.0614c05: 總縁九地類智品。非類智品總能對治上二界
T1562_.29.0614c06: 中諸煩惱故。謂非第二靜慮地等類智品道。
T1562_.29.0614c07: 亦能爲初靜慮地等煩惱對治。初靜慮等亦
T1562_.29.0614c08: 非全。兩節推徴如前説。又縁道諦三界隨眠。
T1562_.29.0614c09: 非苦集滅忍所對治。故謗道見理應無能下
T1562_.29.0614c10: 上總縁。六九地道如是過網理實皆無。法類
T1562_.29.0614c11: 相望種類別故。法類智品治類同故。互相因
T1562_.29.0614c12: 故。互相縁故。謂法智品道同是欲界中。縁
T1562_.29.0614c13: 道諦惑對治種類。此同斷道由互相因互
T1562_.29.0614c14: 相縁故。設非對治亦欲縁道煩惱所縁。類智
T1562_.29.0614c15: 品道與法智品。雖互相因。由對治門種類別
T1562_.29.0614c16: 故。不相縁故。非欲縁道煩惱所縁。准此已
T1562_.29.0614c17: 遮色無色界縁道煩惱。亦應能縁治色無色
T1562_.29.0614c18: 法智品過。謂於此中雖有少分法智品道。能
T1562_.29.0614c19: 治上界少分煩惱亦互相因。而由治門種類
T1562_.29.0614c20: 別故。與類智品不相縁故。非上縁道煩惱所
T1562_.29.0614c21: 縁。於九地中類智品道。由一種類展轉相因。
T1562_.29.0614c22: 更互相縁治類同故。雖非對治而可總爲上
T1562_.29.0614c23: 八地中縁道惑境。是故如頌所説理成。何故
T1562_.29.0614c24: 貪瞋慢及二取見。無漏斷不縁無漏。以諸
T1562_.29.0614c25: 欣求眞解脱者。於貪煩惱定應捨離。若縁無
T1562_.29.0614c26: 漏如善法欲。希求涅槃及聖道故。求解脱者
T1562_.29.0614c27: 不應離貪。又滅道諦應是所斷。佛説離貪境
T1562_.29.0614c28: 名斷故。如契經説。汝於色中。若能斷貪色亦
T1562_.29.0614c29: 名斷。又於貪境見過失故方得離貪。若許有
T1562_.29.0615a01: 貪縁無漏者。應於滅道見過失時。貪方得離。
T1562_.29.0615a02: 此見非淨。豈能盡惑。又於貪境見功徳故貪
T1562_.29.0615a03: 方得生。若許有貪縁無漏者。滅靜等行觀無
T1562_.29.0615a04: 漏時貪應増長。如何因此能盡諸惑。既倶不
T1562_.29.0615a05: 盡惑。生死應無窮。是故知貪不縁無漏。縁
T1562_.29.0615a06: 怨害事方得生瞋。無漏事中離怨害相。故縁
T1562_.29.0615a07: 無漏瞋必不生。又瞋隨眠其相麁惡。諸無漏
T1562_.29.0615a08: 法最極微妙。故瞋於彼無容得行。諸慢隨眠
T1562_.29.0615a09: 高擧相故性不寂靜。諸無漏法極寂靜故不
T1562_.29.0615a10: 生高擧。又生慢者作是念言。我得此法。非無
T1562_.29.0615a11: 漏法力能爲縁起如是慢。以無漏法能治慢
T1562_.29.0615a12: 故。二取若能縁無漏者。是則應與正見相同。
T1562_.29.0615a13: 無漏是眞淨勝性故。二取既無倒。應非見所
T1562_.29.0615a14: 斷。是故二取非無漏縁。若爾有於謗涅槃者。
T1562_.29.0615a15: 邪見等上起瞋隨眠。既稱所縁應無有過。於
T1562_.29.0615a16: 有過法起憎背心。正合其儀應遠離故。則應
T1562_.29.0615a17: 瞋恚非見滅斷。無如是失。愚滅相者於能謗
T1562_.29.0615a18: 者方起瞋故。謂於餘處執解脱已。於謗眞解
T1562_.29.0615a19: 脱方起不忍心。是故要愚眞滅相者。方於謗
T1562_.29.0615a20: 滅邪見等上。起極憎背見滅斷瞋。諸有不愚
T1562_.29.0615a21: 眞滅相者。於能謗滅邪見等上。若生厭背非
T1562_.29.0615a22: 瞋隨眠。乃是無貪善根所攝。又如腹内積多
T1562_.29.0615a23: 病者。爲活命故雖食美食。病所雜故皆成衰
T1562_.29.0615a24: 損。腹無病者。凡有所食一切於身有益無損。
T1562_.29.0615a25: 如是若有於非滅中妄謂是滅生貪愛者。相
T1562_.29.0615a26: 續穢故。於邪見等所起憎嫌。皆説名爲縁見
T1562_.29.0615a27: 滅斷。邪見等法所起瞋恚。若有如理於眞滅
T1562_.29.0615a28: 中知是眞滅。無貪愛者相續淨故。於能謗滅
T1562_.29.0615a29: 邪見等中。所生厭背皆無過失。若於知有涅
T1562_.29.0615b01: 槃正見。所起瞋恚見何所斷。此不應責見所
T1562_.29.0615b02: 斷瞋。理必無容縁善法故。此縁正見。定修所
T1562_.29.0615b03: 斷。然已見諦者此不復行。縁謗滅見貪已永
T1562_.29.0615b04: 斷故。寧不信有縁無漏瞋。豈不此瞋世現知
T1562_.29.0615b05: 有。謂有外道言。涅槃中永滅諸根。是大衰損
T1562_.29.0615b06: 故。我於此定不欣求。此本非瞋乃是邪見。
T1562_.29.0615b07: 故本論説。於樂計苦。是見滅斷邪見所攝。理
T1562_.29.0615b08: 必應然。以一切苦至極樂處方得永滅。極樂
T1562_.29.0615b09: 處者。唯眞涅槃。此極樂言。顯勝義樂。彼不能
T1562_.29.0615b10: 了此樂相故。又不能知生死過故。耽著諸有
T1562_.29.0615b11: 不樂出離。故起邪見非撥涅槃。寧執此爲縁
T1562_.29.0615b12: 滅瞋恚。然上座説。許邪見疑及二無明縁無
T1562_.29.0615b13: 漏者。則應滅道倶成有漏。若謂滅道非惑所
T1562_.29.0615b14: 魅。要有漏事惑所魅者。是則若有於彼事中。
T1562_.29.0615b15: 有所求得可起煩惱。定無滅道成有漏失。由
T1562_.29.0615b16: 彼不成有漏相故。以佛説有漏唯是愛恚事。
T1562_.29.0615b17: 滅道既非愛恚事攝。故彼雖被邪見等縁。而
T1562_.29.0615b18: 決定無成有漏失。若爾不許貪瞋隨眠是共
T1562_.29.0615b19: 相惑。非一切境皆爲貪瞋所繋縛故。應有有
T1562_.29.0615b20: 漏事亦成無漏失。彼定不了對法義宗。以許
T1562_.29.0615b21: 未來自相煩惱。定能繋縛諸有漏事。非滅道
T1562_.29.0615b22: 諦與三時中貪瞋隨眠爲依爲境。故與彼事
T1562_.29.0615b23: 不可例同。豈不世間諸外道類。現於無漏亦
T1562_.29.0615b24: 有起瞋。謂現有於他正見等眞涅槃道。及涅
T1562_.29.0615b25: 槃中起極憎嫌。經中處處亦見廣説憎滅道
T1562_.29.0615b26: 者。又諸煩惱依總相説。皆入貪瞋二品攝故。
T1562_.29.0615b27: 如説三隨眠。復説七隨眠。有説三結。復説九
T1562_.29.0615b28: 結。非三隨眠不攝七隨眠。非三結不攝九
T1562_.29.0615b29: 結。又如經説大病有三。豈身見等非大病攝。
T1562_.29.0615c01: 若彼品攝亦名大病。貪瞋亦然。總攝無失。謂
T1562_.29.0615c02: 貪能總攝樂相應煩惱。瞋復能總攝苦相應
T1562_.29.0615c03: 煩惱。故許邪見疑二無明能縁滅道。則應滅
T1562_.29.0615c04: 道亦是瞋事成有漏失。如是所説理皆不然。
T1562_.29.0615c05: 且初所言諸外道類。現於無漏有起瞋者。彼
T1562_.29.0615c06: 由不了無漏相故。但闕樂欲非謂起瞋。謂彼
T1562_.29.0615c07: 深心樂著生死不樂出離。故起邪見。非謗滅
T1562_.29.0615c08: 道豈即名瞋。彼或撥無或謂有過。故於無漏
T1562_.29.0615c09: 唯不忍許。非不忍許即名爲瞋。如佛弟子於
T1562_.29.0615c10: 外道説。自性士夫時方我等。亦不忍許豈即
T1562_.29.0615c11: 是瞋。又彼所言依總相説。貪瞋總攝一切煩
T1562_.29.0615c12: 惱。以邪見等縁滅道故。滅道則應瞋事所攝。
T1562_.29.0615c13: 成有漏者理亦不然。違自意故。太過失故。不
T1562_.29.0615c14: 決定故。應異説故。謂彼上座處處自言。世尊
T1562_.29.0615c15: 不應作迷謬説。若佛於此但擧貪瞋。意欲總
T1562_.29.0615c16: 攝一切煩惱。豈不此言極爲迷謬。或若擧二
T1562_.29.0615c17: 便能攝餘。則後説餘便爲無用。故彼所説自
T1562_.29.0615c18: 意相違。如何彼言有太過失。謂先已釋貪慢
T1562_.29.0615c19: 二取。不縁滅道其理極成。准汝所言應有縁
T1562_.29.0615c20: 義。以有邪見與樂相應。滅道亦應成貪事故。
T1562_.29.0615c21: 或雖許二總攝諸惑。而非總能縁滅道者。則
T1562_.29.0615c22: 應唯許邪見等縁。不應許瞋離怨相故。又約
T1562_.29.0615c23: 餘義有太過失。謂應但説大病有二。以許貪
T1562_.29.0615c24: 瞋總攝諸惑。業因縁集應無有三。如是等門
T1562_.29.0615c25: 數皆應減。不決定者。謂彼所言唯説貪瞋
T1562_.29.0615c26: 能攝諸惑。如隨眠等少能攝多。此不定然有
T1562_.29.0615c27: 處説少唯如名攝不攝餘故。有説總名許攝
T1562_.29.0615c28: 別故。如縁起處説愛縁取。彼宗唯許愛爲取
T1562_.29.0615c29: 縁。非攝所餘樂相應惑。取名雖總唯許攝愛。
T1562_.29.0616a01: 又契經言。吾當爲汝説諸愛網。此中唯説貪
T1562_.29.0616a02: 求相故攝愛非餘。又見餘經總説煩惱而不
T1562_.29.0616a03: 攝見。如五濁中或擧別名而總攝惑。如契經
T1562_.29.0616a04: 説無明縁行。又於此中三隨眠等。亦容説彼
T1562_.29.0616a05: 非攝一切。應異説者。謂若世尊欲依總相説
T1562_.29.0616a06: 諸煩惱。不應於此説貪與瞋。但應説無明如
T1562_.29.0616a07: 無明縁行。此能總攝一切煩惱。與諸煩惱相
T1562_.29.0616a08: 隨行故。若説貪瞋唯能自攝彼前所説。是則
T1562_.29.0616a09: 若有於彼事中。有所求得可起煩惱者。此言
T1562_.29.0616a10: 有何義非我宗説。要於境中有所求得方起
T1562_.29.0616a11: 煩惱。但由於境不能了知。起背起求起中煩
T1562_.29.0616a12: 惱。若爾寧説惑所魅言。謂若境中惑得自在。
T1562_.29.0616a13: 能攝受境令順生増。非惑生時攝取於境。置
T1562_.29.0616a14: 於心首寶玩名魅。但是境中惑得自在。攝令
T1562_.29.0616a15: 順已得生増義。若非所魅惑於境中。雖縁彼
T1562_.29.0616a16: 生而不増長。如人擧目觀日月輪。能令眼根
T1562_.29.0616a17: 損減増長。是故貪等不縁無漏其理極成。滅
T1562_.29.0616a18: 道雖爲邪見等境。而非有漏
T1562_.29.0616a19: *説一切有部順正理論*卷第四十八
T1562_.29.0616a20:
T1562_.29.0616a21:
T1562_.29.0616a22:
T1562_.29.0616a23: 阿毘達磨順正理論卷第四十九
T1562_.29.0616a24:   尊者衆賢造
T1562_.29.0616a25:  *三藏法師玄奘奉  詔譯 
T1562_.29.0616a26:   *辯隨眠品第五之五
T1562_.29.0616a27: 爲顯上義復應思擇九十八隨眠中。幾由所
T1562_.29.0616a28: 縁故隨増。幾由相應故隨増。頌曰
T1562_.29.0616a29:     未斷遍隨眠 於自地一切
T1562_.29.0616b01:     非遍於自部 所縁故隨増
T1562_.29.0616b02:     非無漏上縁 無攝有違故
T1562_.29.0616b03:     隨於相應法 相應故隨増
T1562_.29.0616b04: 論曰。遍行隨眠差別有二。謂於自界地他界
T1562_.29.0616b05: 地遍行。不遍隨眠差別亦二。謂有漏無漏縁。
T1562_.29.0616b06: 且遍行中自界地者。普於五部自界地法所
T1562_.29.0616b07: 縁隨増。不遍行中有漏縁者。唯於自部自
T1562_.29.0616b08: 界地法所縁隨増。不遍行中無漏縁者。及遍
T1562_.29.0616b09: 行中他界縁者。於所縁境無隨増義。所以者
T1562_.29.0616b10: 何。彼所縁境非所攝受及相違故。謂若有法
T1562_.29.0616b11: 爲此地中身見及愛攝爲己有。可有爲此身
T1562_.29.0616b12: 見愛。地中所有隨眠所縁隨増理。言隨増者。
T1562_.29.0616b13: 謂諸隨眠於此法中隨住増長。即是隨縛増
T1562_.29.0616b14: 惛滯義。如衣有潤塵隨住中。如有潤田種
T1562_.29.0616b15: 子増長。非諸無漏及上地法。爲諸下身見
T1562_.29.0616b16: 愛攝爲己有故。縁彼下惑非所縁隨増。以不
T1562_.29.0616b17: 隨縛増*惛滯故。若下地生求上地等。是善法
T1562_.29.0616b18: 欲非謂染汚。爲求離染此欲生故。聖道涅槃
T1562_.29.0616b19: 及上地法。與能縁彼下惑相違。故彼二亦無
T1562_.29.0616b20: 所縁隨増理。如於炎石足不隨住。如火焔中
T1562_.29.0616b21: 鵝不増長。此隨眠起親由所依。然正起時兼
T1562_.29.0616b22: 託彼境。如是已辯所縁隨増。隨何隨眠於
T1562_.29.0616b23: 相應法。由相應故於彼隨増。所説隨増謂至
T1562_.29.0616b24: 未斷故。初頌首摽未斷言。由此應知諸縁無
T1562_.29.0616b25: 漏。他界他煩惱唯相應隨増。諸縁有漏自界
T1562_.29.0616b26: 地遍具有所縁相應隨増。如何隨眠於相應
T1562_.29.0616b27: 法。及所縁境有隨増義。先軌&T033957;師作如是
T1562_.29.0616b28: 説。如城邑側有雜穢聚。糞水土等所共合成。
T1562_.29.0616b29: 於此聚中由糞過失。令水土等亦成不淨。由
T1562_.29.0616c01: 水等力令糞轉増。更互相依皆甚可惡。如是
T1562_.29.0616c02: 煩惱相應聚中。由煩惱力染心心所。煩惱由
T1562_.29.0616c03: 彼勢力轉増。更互相依皆成穢汚。此聚相續
T1562_.29.0616c04: 穢汚漸増。亦令隨行生等成染。如猪犬等居
T1562_.29.0616c05: 雜穢聚。生極耽樂眠戲其中。糞穢所塗轉増
T1562_.29.0616c06: 不淨。復由猪等穢聚漸増。如是所縁自地有
T1562_.29.0616c07: 漏。由煩惱力有漏義成。彼復有能順煩惱力。
T1562_.29.0616c08: 令其三品相次漸増。如滑淨人誤墮穢聚。雖
T1562_.29.0616c09: 觸糞穢而非所増。人亦無能増彼穢聚。如是
T1562_.29.0616c10: 無漏異界地法。雖有亦被煩惱所縁。而彼相
T1562_.29.0616c11: 望互無増義。此縁無漏異地隨眠。但由相應
T1562_.29.0616c12: 有隨増理。有餘於此復作是説。如酒雜毒
T1562_.29.0616c13: 酷烈轉増。毒勢亦増功能等故。如是有漏與
T1562_.29.0616c14: 諸煩惱。相助倶増功能等故。如以良藥。置諸
T1562_.29.0616c15: 毒中。令毒功能有損無益。如是無漏雖被惑
T1562_.29.0616c16: 縁。令惑功能有損無益。故縁無漏有邪見生。
T1562_.29.0616c17: 而彼無能斷善根力。亦有至教顯諸隨眠。有
T1562_.29.0616c18: 無漏縁無隨増理。如契經説苾芻當知。疑食
T1562_.29.0616c19: 者何。所謂三世於過去世有惑有疑。現在未
T1562_.29.0616c20: 來説亦如是。無爲雖是煩惱所縁非所隨増
T1562_.29.0616c21: 故此不説。既不説此無漏有爲。准此亦應非
T1562_.29.0616c22: 疑所食。如經總説諸行無常。理實於中唯説
T1562_.29.0616c23: 有漏法以於後説彼寂爲樂。故本論亦言無
T1562_.29.0616c24: 漏縁煩惱隨増。唯有相應非所縁。去來隨眠
T1562_.29.0616c25: 有隨増。不應言定有能發得故。若異此者諸
T1562_.29.0616c26: 異生類。無染心位應離隨眠。然世尊言幼稚
T1562_.29.0616c27: 童子嬰孩眠病。雖無染欲而有欲貪隨眠隨
T1562_.29.0616c28: 増。故説隨増乃至未斷。若彼已斷則無所縁
T1562_.29.0616c29: 相應隨増隨眠。寧有彼猶不失隨眠相故。謂
T1562_.29.0617a01: 由對治壞其勢力故不隨増。然彼隨眠體相
T1562_.29.0617a02: 不失。故言猶有。或據曾當有此用故。今雖無
T1562_.29.0617a03: 用亦號隨眠。如失國王猶存王號。工匠停作
T1562_.29.0617a04: 其名尚存。上座此中作如是説。隨眠無有相
T1562_.29.0617a05: 應所縁二隨増義。但有自性於相續中。隨縛
T1562_.29.0617a06: 不捨爲有自體。隨縛相續爲有有性無自體
T1562_.29.0617a07: 耶。彼自答言唯有有性。諸纒可有相應所縁。
T1562_.29.0617a08: 若爾亦應執有我性及瓶等性。異蘊色等如
T1562_.29.0617a09: 是僻執宜自隱覆。九十八隨眠中幾不善幾
T1562_.29.0617a10: 無記。頌曰
T1562_.29.0617a11:     上二界隨眠 及欲身邊見
T1562_.29.0617a12:     彼倶癡無記 此餘皆不善
T1562_.29.0617a13: 論曰。色無色界一切隨眠。四支五支定所伏
T1562_.29.0617a14: 故。無有勢力招異熟果故。彼皆是無記性攝。
T1562_.29.0617a15: 若謂彼能招異熟果。應上二界有非愛受。染
T1562_.29.0617a16: 招愛受理不成故。然無聖道成無記失。唯有
T1562_.29.0617a17: 漏法有異熟故。此種類中無異熟者。方可説
T1562_.29.0617a18: 爲無記性故。豈不經言諸聖弟子。若有能入
T1562_.29.0617a19: 第四靜慮。能捨不善修習善法此亦何失。如
T1562_.29.0617a20: 契經言諸聖弟子。已證不動心善解脱。具末
T1562_.29.0617a21: 尼寶能捨不善修習善法。非諸阿羅漢有不
T1562_.29.0617a22: 善可捨。又已永斷諸不善者。亦許勤修四正
T1562_.29.0617a23: 斷故。當知皆約厭壞對治。遠分對治説無有
T1562_.29.0617a24: 失。云何知然以契經説。離諸欲惡不善法故。
T1562_.29.0617a25: 上座釋言約定位説。彼釋非理欲界亦應如
T1562_.29.0617a26: 彼説故。欲界亦有善三摩地。應言離欲惡不
T1562_.29.0617a27: 善法無差別故。又諸異生入初靜慮。亦説離
T1562_.29.0617a28: 欲惡不善法。非汝所宗諸異生類。有漏相續
T1562_.29.0617a29: 離諸煩惱。彼許有學法尚有隨眠故。契經既
T1562_.29.0617b01: 説入初靜慮。離諸欲惡不善法言。故上二界
T1562_.29.0617b02: 定無不善。若異此者異生現入初靜慮時。應
T1562_.29.0617b03: 如欲界非離自地惡不善法。又生此界上界
T1562_.29.0617b04: 煩惱亦容現行。應定位中亦有不離惡不善
T1562_.29.0617b05: 法。惑所發業能招後有。故知生此容起彼惑。
T1562_.29.0617b06: 既曾無説彼不離言。由此定知彼釋非理。又
T1562_.29.0617b07: 言上界煩惱亦應感非愛果如欲界惑。謂如
T1562_.29.0617b08: 欲界不善煩惱。雖助施等感人天生。然彼非
T1562_.29.0617b09: 無所招異熟。色無色界煩惱亦然。煩惱功能
T1562_.29.0617b10: 有差別故。非唯能感苦受異熟。理亦不然欲
T1562_.29.0617b11: 界中有諸惡趣故。諸處皆同一隨眠故。他化
T1562_.29.0617b12: 自在煩惱亦能招惡趣果。非色無色有別處
T1562_.29.0617b13: 所。可受煩惱非愛異熟故。彼應執惡異熟因
T1562_.29.0617b14: 有無果者。或彼應執上界有受非愛果處。又
T1562_.29.0617b15: 於欲界人天趣中。有受不善圓滿果義。非色
T1562_.29.0617b16: 無色可與此同。又如汝宗一切煩惱。雖同不
T1562_.29.0617b17: 善功能別故。有感苦受有無感能。如是亦應
T1562_.29.0617b18: 許諸煩惱雖同於境亂倒而縁。而彼功能有
T1562_.29.0617b19: 差別故。有是無記有是不善。又彼煩惱若不
T1562_.29.0617b20: 善性。既不許招苦受異熟。許彼能感樂受果
T1562_.29.0617b21: 耶。不爾。若然應成無記諸有漏業。若不能招
T1562_.29.0617b22: 愛非愛果。一切皆許是無記性寧獨言非。又
T1562_.29.0617b23: 言無知性非善巧。一切煩惱彼攝受故。由此
T1562_.29.0617b24: 皆應是不善者亦不應理。雖彼皆同非善巧
T1562_.29.0617b25: 性無知攝受。而許其中有差別故。如汝雖許
T1562_.29.0617b26: 不善性同。而望苦受因非因異。又彼學法應
T1562_.29.0617b27: 成不善。謂彼自許諸有學法。望不善巧所攝
T1562_.29.0617b28: 隨眠。亦得名爲有隨眠故。又彼不應説諸煩
T1562_.29.0617b29: 惱。皆非善巧無知攝受。攝受自體理不成故。
T1562_.29.0617c01: 理無二思同時起故。若謂引生名爲攝受。則
T1562_.29.0617c02: 諸善行應成不善。無明爲縁引彼生故。由此
T1562_.29.0617c03: 不可以彼爲因。證色無色&T072159;煩惱是不善。身
T1562_.29.0617c04: 邊二見及相應癡。欲界繋者。亦無記性顛倒
T1562_.29.0617c05: 轉故寧非不善。且有身見順善行故。違斷善
T1562_.29.0617c06: 故定非不善。若謂亦能順不善故應成不善。
T1562_.29.0617c07: 以身見後一切煩惱容現行故。由此但是有
T1562_.29.0617c08: 覆無記。非我説彼順善行故即成善性。如何
T1562_.29.0617c09: 難言順不善故成不善性。如有漏善雖順兩
T1562_.29.0617c10: 邊不失善性此亦應爾。若謂貪求天上快樂。
T1562_.29.0617c11: 順福行故應無記者此例不然。即我見力於
T1562_.29.0617c12: 天快樂起希求故。謂爲我當受天快樂。即此
T1562_.29.0617c13: 爲門能造福行。然貪於彼斷善根時。説爲強
T1562_.29.0617c14: 因故是不善。或由我見天愛方行。謂由見我
T1562_.29.0617c15: 當受天樂。方於彼樂起貪求故。我慢亦隨身
T1562_.29.0617c16: 見後起。令心高擧故不順修善業。又違親近
T1562_.29.0617c17: 善友等故。謂由我慢心自擧恃。近善友等皆
T1562_.29.0617c18: 難得成。邊執見中執斷邊者。計生斷故不違
T1562_.29.0617c19: 涅槃。順厭離門故非不善。如世尊説若起此
T1562_.29.0617c20: 見。我於一切皆不忍受。當知此見不順貪欲
T1562_.29.0617c21: 隨順無貪乃至廣説。又世尊説。於諸外道諸
T1562_.29.0617c22: 見趣中此見最勝。謂我不有我所亦不有。我
T1562_.29.0617c23: 當不有我所當不有。又此不畏大怖處故。如
T1562_.29.0617c24: 契經説愚夫異生無正聞者。有能不畏大可
T1562_.29.0617c25: 怖處。謂我不有我所亦不有。我當不有。我所
T1562_.29.0617c26: 當不有而不驚怖。上座於此作如是言。何有
T1562_.29.0617c27: 如斯下劣邊見能順解脱。以諸有情一切妄
T1562_.29.0617c28: 見皆入此攝。然我不知有何意趣。執此邊見
T1562_.29.0617c29: 能順解脱。此見下劣誠如所言。非方便門執
T1562_.29.0618a01: 生斷故。然此行相。世尊有時爲諸苾芻無問
T1562_.29.0618a02: 自説。或有一類作是思惟。謂我不有我所亦
T1562_.29.0618a03: 不有。我當不有我所當不有。如是勝解時便
T1562_.29.0618a04: 斷下分結。故知此見能順解脱。由是應知非
T1562_.29.0618a05: 不善性。又於如是邊執見中。無非方便中執
T1562_.29.0618a06: 爲方便見。無於下劣執爲勝見。無於實有撥
T1562_.29.0618a07: 爲無見。無非我常執我常見。如何乃説以諸
T1562_.29.0618a08: 有情一切妄見皆入此攝。執常邊見順我見
T1562_.29.0618a09: 生。是無記理如我見説。然彼未得證眞理智。
T1562_.29.0618a10: 又未承奉達眞理師。恒起我能爲梯隥慢自
T1562_.29.0618a11: 作是説。然我不知有何意趣。執此邊見能順
T1562_.29.0618a12: 解脱實如所言。有餘復言。身邊二見生死本
T1562_.29.0618a13: 故應是不善彼説不然因有三故。一者起因。
T1562_.29.0618a14: 二者生因。三異熟因。由起因故不越界地。由
T1562_.29.0618a15: 生因故令得受生。由異熟因故生已受異熟。
T1562_.29.0618a16: 身邊二見是起生因。非異熟因名生死本。故
T1562_.29.0618a17: 本論説身見能令三有相續。乃至廣説。然經
T1562_.29.0618a18: 主言倶生身見是無記性。如禽獸等身見現
T1562_.29.0618a19: 行。若分別生是不善性。此不應理不能分別
T1562_.29.0618a20: 而言見攝。見道所斷理不成故。此不應言是
T1562_.29.0618a21: 修所斷。與無我解正相違故。應知但是修道
T1562_.29.0618a22: 所斷。不染無記邪智所攝。若不許然有太過
T1562_.29.0618a23: 失。謂禽獸等前際等中不能分別。亦應得有
T1562_.29.0618a24: 疑等現行如有身見。色無色界亦有分別煩
T1562_.29.0618a25: 惱現行應是不善。彼有不善如前已遮。故欲
T1562_.29.0618a26: 界中身邊二見。唯是有覆無記性攝。餘欲界
T1562_.29.0618a27: 繋一切隨眠。與上相違皆不善性。此謂欲界
T1562_.29.0618a28: 顯欲界中上所説餘皆是不善頌。無煩説此
T1562_.29.0618a29: 餘皆不善故。於上所説不善惑中。有幾能爲
T1562_.29.0618b01: 不善根體。頌曰
T1562_.29.0618b02:     不善根欲界 貪瞋不善癡
T1562_.29.0618b03: 論曰。唯欲界繋一切貪瞋。及不善癡不善根
T1562_.29.0618b04: 攝。如其次第世尊説爲貪瞋癡三不善根。體
T1562_.29.0618b05: 唯不善煩惱爲不善法。根名不善根宗義如
T1562_.29.0618b06: 是。豈不一切已生惡法。皆爲後因非唯三種。
T1562_.29.0618b07: 無越三理以不善根翻對善根而建立故。何
T1562_.29.0618b08: 縁不建立不慢等善根佛於法中知而建立。
T1562_.29.0618b09: 有餘師説。五識身中無惡慢等可翻對故。又
T1562_.29.0618b10: 具五義立不善根。謂通五部。遍依六識。是
T1562_.29.0618b11: 隨眠性。發惡身語。斷善根時爲強加行。慢
T1562_.29.0618b12: 等不爾非不善根。義准已成故頌不説。如不
T1562_.29.0618b13: 善惑有不善根。無記惑中有是根不。亦有何
T1562_.29.0618b14: 謂。頌曰
T1562_.29.0618b15:     無記根有三 無記愛癡慧
T1562_.29.0618b16:     非餘二高故 外方立四種
T1562_.29.0618b17:     中愛見慢癡 三定皆癡故
T1562_.29.0618b18: 論曰。迦濕彌羅國諸毘婆沙師。説無記根亦
T1562_.29.0618b19: 有三種。謂諸無記愛癡慧三。一切應知無記
T1562_.29.0618b20: 根攝。慧根通攝有覆無覆。根是因義無覆無
T1562_.29.0618b21: 記慧。亦能爲因故無記根攝。此三有力生諸
T1562_.29.0618b22: 無記。何縁疑慢非無記根。疑二趣轉慢高
T1562_.29.0618b23: 轉故。謂疑猶豫二趣動轉。故不立根根堅住
T1562_.29.0618b24: 故。慢高擧相向上而轉。故不立根根趣下故。
T1562_.29.0618b25: 世間共見根相如是。隱於土下故名爲根。是
T1562_.29.0618b26: 體下垂上生苗義。此三如彼故亦名根。餘非
T1562_.29.0618b27: 隨眠惑無勝用。故不立彼爲無記根。外方諸
T1562_.29.0618b28: 師立此有四。謂諸無記愛見慢癡。無記名中
T1562_.29.0618b29: 遮善惡故。何縁此四立無記根。以諸愚夫修
T1562_.29.0618c01: 上定者。不過依託愛見慢三。此三皆依無明
T1562_.29.0618c02: 力轉。故立此四爲無記根。彼作是言無覆無
T1562_.29.0618c03: 記。慧力劣故非無記根。根義必依堅牢立故。
T1562_.29.0618c04: 由慢力故諸瑜伽師。退失百千殊勝功徳。故
T1562_.29.0618c05: 慢力勝立無記根。此四能生無記染法。上座
T1562_.29.0618c06: 於此作如是言。無無記根無聖教故。善惡猛
T1562_.29.0618c07: 利起必由根。無記羸劣不由功用。任運而起
T1562_.29.0618c08: 何藉根爲。無聖教言且爲非理。無記煩惱有
T1562_.29.0618c09: 極成故。謂何縁故少分染起。藉同類根少分
T1562_.29.0618c10: 不爾。無記染法有同類根。是染法故如不善
T1562_.29.0618c11: 法。又何定執此無聖教。非彼上座耳所未聞。
T1562_.29.0618c12: 便可撥言此非聖教。無量聖教皆已滅沒。上
T1562_.29.0618c13: 座不聞豈非聖教。然於古昔諸大論師。皆共
T1562_.29.0618c14: 詳論無説根義。故知必有聖教明文摽以總
T1562_.29.0618c15: 名無別名數。由斯諍論或四或三。又聖教中
T1562_.29.0618c16: 處處説有記無記法。又處處説記無記法從
T1562_.29.0618c17: 根而生。有處亦依有記根上。方便建立無記
T1562_.29.0618c18: 根名。故不應言此無聖教。又羸劣法轉應計
T1562_.29.0618c19: 爲由根力生非猛利者。是故非彼所立理趣。
T1562_.29.0618c20: 能遮我等立無記根。諸契經中説有十四
T1562_.29.0618c21: 無記事。彼爲同此非善不善名無記耶。不爾。
T1562_.29.0618c22: 云何應捨置故。謂問記論總有四種其四者
T1562_.29.0618c23: 何。頌曰
T1562_.29.0618c24:     應一向分別 反詰捨置記
T1562_.29.0618c25:     如死生殊勝 我蘊一異等
T1562_.29.0618c26: 論曰。等言爲攝有約異門。且問四者。一應
T1562_.29.0618c27: 一向記。二應分別記。三應反詰記。四應捨置
T1562_.29.0618c28: 記。此四如次如有問者。問死生勝劣一異
T1562_.29.0618c29: 等。記有四者。謂答四問。若作是問。一切生者
T1562_.29.0619a01: 皆當死耶。應一向記。一切生者皆定當死。若
T1562_.29.0619a02: 作是問。一切死者皆當生耶。應分別記。有煩
T1562_.29.0619a03: 惱者死已當生。無煩惱者死已不生。若作是
T1562_.29.0619a04: 問。人爲勝劣。應反詰記。爲何所方爲方諸天
T1562_.29.0619a05: 爲方惡趣。若言方天應記人劣。若言方惡應
T1562_.29.0619a06: 記人勝。若作是問。蘊與有情爲一爲異。應捨
T1562_.29.0619a07: 置記有情無實故。一異性不成如馬角等利
T1562_.29.0619a08: 鈍等性。有作是説。彼第二問不應分別應一
T1562_.29.0619a09: 向記。謂問死者皆當生耶。此應一向記言
T1562_.29.0619a10: 不爾。設彼復問誰當生耶。應一向記有煩惱
T1562_.29.0619a11: 者。或彼復問誰不當生。應一向記無煩惱者。
T1562_.29.0619a12: 彼第三問不應反詰。應一向記謂問人趣爲
T1562_.29.0619a13: 勝劣耶。應一向記亦勝亦劣所待異故。如有
T1562_.29.0619a14: 問識爲果因耶。應一向記亦果亦因所待異
T1562_.29.0619a15: 故。彼第四問既全不記。蘊與有情若異若一
T1562_.29.0619a16: 不應名記。豈不如彼生聞梵志問世尊言。喬
T1562_.29.0619a17: 答摩氏我有親愛先已命終。今欲爲其施所
T1562_.29.0619a18: 信食。彼爲得此所施食耶。世尊告言。此非一
T1562_.29.0619a19: 向。若汝親愛生於如是餓鬼族中有得此食。
T1562_.29.0619a20: 既許彼是應分別記。此中亦問一切死者皆
T1562_.29.0619a21: 當生耶。於此亦應不一向記。應爲分別有煩
T1562_.29.0619a22: 惱者生非無煩惱者。如何此非應分別記。一
T1562_.29.0619a23: 向爲問非一向答。此與經説文義既同。倶應
T1562_.29.0619a24: 名爲應一向記。或應倶名應分別記理所逼
T1562_.29.0619a25: 故。必應許同於人趣中。差別問故應差別
T1562_.29.0619a26: 記。謂有問言人趣爲勝。此應反詰汝何所方。
T1562_.29.0619a27: 問劣亦應如是反詰。若雙問者應一向記亦
T1562_.29.0619a28: 勝亦劣。非於此中勝劣雙問。但隨問一*説
T1562_.29.0619a29: 一。爲聲意顯別問。爲勝爲劣故此問成應反
T1562_.29.0619b01: 詰記。應捨置中難定非有。問記四種經所*説
T1562_.29.0619b02: 故。不爾問記應但説三。若爾何縁經列四處。
T1562_.29.0619b03: 前三有記第四無耶。不記問者意所問故。若
T1562_.29.0619b04: 爾何故亦立記名以説。此中如所應故謂此
T1562_.29.0619b05: 亦説應捨置言。應置問中應言應置。若作餘
T1562_.29.0619b06: 語記便不成。此中如何説有四問。誰言於此
T1562_.29.0619b07: 問有四耶。以問唯一相無別故。但約四
T1562_.29.0619b08: 顯問有殊。是故説爲四應記。問何謂問相。有
T1562_.29.0619b09: 作是説。依二無遮是謂問相。此非問相。是扇
T1562_.29.0619b10: 帙略所造論中所説疑相。實問相者謂有相
T1562_.29.0619b11: 違或無相違。爲欲了達所未了義。有所陳請
T1562_.29.0619b12: 設無陳請但依二義隨觀遮一。有所躊躇未能
T1562_.29.0619b13: 決了是名疑相。以實問相蘊在心中。對法諸
T1562_.29.0619b14: 師安立問記。一向記者。若有問言行無常耶。
T1562_.29.0619b15: 應一向記。分別記者。若有直心請言願尊爲
T1562_.29.0619b16: 我説法。應爲分別法有衆多。謂去來今欲説
T1562_.29.0619b17: 何者。若言爲我説過去法。應復分別過去法
T1562_.29.0619b18: 中亦有衆多色乃至識。若請説色應分別言。
T1562_.29.0619b19: 色中有三善惡無記。若請説善應分別言。善
T1562_.29.0619b20: 中有七謂離殺生廣説乃至離雜穢語。若彼
T1562_.29.0619b21: 復請説離殺生。應分別言。此有三種。謂無
T1562_.29.0619b22: 貪瞋癡三善根所發。若彼請説無貪發者。應
T1562_.29.0619b23: 分別言。此復有二。謂表無表欲説何者。如
T1562_.29.0619b24: 是分別至究竟時。便令問者了所問義。故此
T1562_.29.0619b25: 分別記相即成。由此已遮有作是難。於分別
T1562_.29.0619b26: 後既更無容有餘記言不應成記。以即分別
T1562_.29.0619b27: 説爲記故。謂分別時問者自了所欲問義。分
T1562_.29.0619b28: 別終時已能影顯所記義故。由是分別記相
T1562_.29.0619b29: 得成。未分別時彼未能解。分別已解故名爲
T1562_.29.0619c01: 記。此於能記立以記名。然於此中置訖埵者。
T1562_.29.0619c02: 唯爲顯後不離前義。如世間説度山至河。非
T1562_.29.0619c03: 此爲明山前河後。但欲令解非離度山有至
T1562_.29.0619c04: 河義。置訖埵縁如是此中。要有分別方成記
T1562_.29.0619c05: 義。非離分別故唯爲顯後不離前。非爲顯成
T1562_.29.0619c06: 前後別義。反詰記者。若有諂心請言。願尊爲
T1562_.29.0619c07: 我説法。應反詰彼法有衆多。欲説何者不應
T1562_.29.0619c08: 分別。過去未來現在等異。所以然者。*記者知
T1562_.29.0619c09: 其心懷諂曲求非故。問不應爲彼分別諸法。
T1562_.29.0619c10: 但應反詰令默然住。或令自記無便求非。
T1562_.29.0619c11: 反詰終時已能影顯所*説義故。由是亦應許
T1562_.29.0619c12: 此反詰即名爲記。由反詰言記被問故。有作
T1562_.29.0619c13: 是難此記亦不成詰。後無容有餘記言故。問
T1562_.29.0619c14: 倶不與問相相應。請言願尊爲我説法。此不
T1562_.29.0619c15: 成問但應名請。此中前難應准前遮。然此與
T1562_.29.0619c16: 前有差別者。謂若反詰令彼自然。有正解生
T1562_.29.0619c17: 方得名記。如契經説我還問汝。如汝所忍應
T1562_.29.0619c18: 如實答。又如經説。汝意云何。色爲無常爲
T1562_.29.0619c19: 是常等。非佛於此自爲分別。但由反詰令彼
T1562_.29.0619c20: 自解。豈不此中名佛爲記。若能記者默無所
T1562_.29.0619c21: 言。令他解生名最勝記。又此中説反詰記者。
T1562_.29.0619c22: 有以反詰爲記方便。如是應知依二義釋反
T1562_.29.0619c23: 詰記名。一由反詰即名爲記。二由反詰爲方
T1562_.29.0619c24: 便已方記彼問。問與問相不相應者。此亦非
T1562_.29.0619c25: 理。依二無遮得問相名。非我許故汝雖許爾
T1562_.29.0619c26: 然自違宗。敍彼宗中當顯違理。有雖不以二
T1562_.29.0619c27: 道爲依而但希望知諸道相。作如是問爲我
T1562_.29.0619c28: 説道。此豈不是問於道相。此依何二言無所
T1562_.29.0619c29: 遮。故汝所言唯能顯己憎他善説愛自妄計
T1562_.29.0620a01: 豈由此故能破我宗。又彼云何安立問記。彼
T1562_.29.0620a02: 亦少分採取正宗。兼率己情作如是説。若問
T1562_.29.0620a03: 諸行常無常耶。應一向記言皆是無常性。問
T1562_.29.0620a04: 有兩向謂常無常。然於記中唯有一向。如是
T1562_.29.0620a05: 一切皆應准知。如是名爲應一向記。應分別
T1562_.29.0620a06: 記者。如生聞梵志問世尊言。喬答摩氏我有
T1562_.29.0620a07: 親愛先已命終。今欲爲其施所信食。彼爲得
T1562_.29.0620a08: 此所施食耶。世尊告言。此非一向趣有五種。
T1562_.29.0620a09: 謂那落迦傍生餓鬼天人別故。若汝親愛生
T1562_.29.0620a10: 地獄中。爾時唯應食地獄食。汝所施食彼不
T1562_.29.0620a11: 能受廣説乃至。若生人中爾時唯應食人中
T1562_.29.0620a12: 食。汝所施食亦不能受。然有處所名餓鬼族。
T1562_.29.0620a13: 若汝親愛生彼族中。則能受汝所施飮食。若
T1562_.29.0620a14: 據我宗如是所問。應分別記理實無違。然據
T1562_.29.0620a15: 汝宗如是所問。應一向記不應分別。進退推
T1562_.29.0620a16: 徴如前已辨。應反詰記者。彼謂若問我常
T1562_.29.0620a17: 無常耶。應反詰言。依何我問若依色我乃至
T1562_.29.0620a18: 識。我應答無常若有問我有耶無耶。應反詰
T1562_.29.0620a19: 言依何我問。若言依彼十二處中隨一我問。
T1562_.29.0620a20: 應答言有。若依餘問應答言無。今謂此中反
T1562_.29.0620a21: 詰非理。且初問我常無常耶。應一向答是無
T1562_.29.0620a22: 常性。以唯於蘊執有我故。諸蘊唯是無常性
T1562_.29.0620a23: 故。以契經説。苾芻當知世間沙門婆羅門等。
T1562_.29.0620a24: 諸有執我等隨觀見一切。唯於五取蘊起。無
T1562_.29.0620a25: 容更有第二記故。應一向記不應反詰。設
T1562_.29.0620a26: 彼答言不依色我乃至識我。當如何記離蘊
T1562_.29.0620a27: 必無起我見者所問非理。當如何記以不應
T1562_.29.0620a28: 記非常無常。亦不可言我是常性。必無如是
T1562_.29.0620a29: 種類蘊故。離蘊必無起我見故。由此定是應
T1562_.29.0620b01: 一向記第二問我有耶無耶。亦不應反詰。汝
T1562_.29.0620b02: 依何我問。以諸我見必定唯於十二處中隨
T1562_.29.0620b03: 一處起。離此無容有我見故。唯應一向答言
T1562_.29.0620b04: 是有。然於此中容可反詰。汝向所問我有無
T1562_.29.0620b05: 者。爲問常我爲無常耶。若問無常應記言有。
T1562_.29.0620b06: 彼於取蘊説我聲故。若問常我應記言。無諸
T1562_.29.0620b07: 取蘊中皆無常故。如是理趣聖教所顯。故拊
T1562_.29.0620b08: 掌喩契經中説。苾芻尋伺我我是何。佛知其
T1562_.29.0620b09: 心廣爲摽釋十八界已。告言苾芻。汝等若謂
T1562_.29.0620b10: 此法是我。當言此我無常無恒廣説乃至。苾
T1562_.29.0620b11: 芻汝等意謂此眼爲常無常。白言大徳。是無
T1562_.29.0620b12: 常性。既是無常爲苦非苦。白言大徳。亦是
T1562_.29.0620b13: 苦性。既無常苦即變易法爲有。多聞諸聖
T1562_.29.0620b14: 弟子於此執有我我所耶。苾芻白言。不爾大
T1562_.29.0620b15: 徳。此中意説若執無常法爲無常。我應言我
T1562_.29.0620b16: 是有。若執眼等諸無常法。以爲常我應言我
T1562_.29.0620b17: 無。又離如斯眼等法外。無別少分常住之法
T1562_.29.0620b18: 可計爲我。故常我無。由此餘經亦作是説。所
T1562_.29.0620b19: 有諸行皆空無常。無恒無住無不變易。亦復
T1562_.29.0620b20: 空無我我所性。又前説我無常無恒。不可保
T1562_.29.0620b21: 信有變易法。餘處復説苾芻。汝今亦生亦老
T1562_.29.0620b22: 乃至廣説。此等意顯常住我空。無常不空故
T1562_.29.0620b23: 作是説。如上所引經説。世尊反詰苾芻。汝
T1562_.29.0620b24: 等意謂此眼等界無常無常。以此爲問於後
T1562_.29.0620b25: 方記無常常我是有是無。又閻莫迦西膩迦
T1562_.29.0620b26: 等契經亦説。反詰苾芻諸蘊常無常記我爲
T1562_.29.0620b27: 無有。以此准彼理亦應然。謂於此中有作是
T1562_.29.0620b28: 問。我體爲有爲是無耶。應反詰言。所問我
T1562_.29.0620b29: 者爲問常我爲無常耶。若問無常應記言有。
T1562_.29.0620c01: 若問常我應記言無。故彼所言皆不應理。應
T1562_.29.0620c02: 捨置者。彼謂苾芻問世尊言。大徳應説過去
T1562_.29.0620c03: 諸劫其數有幾。佛告苾芻。過去諸劫數有爾
T1562_.29.0620c04: 所不易可説。此中苾芻不知劫數故以問佛
T1562_.29.0620c05: 世尊。答彼過去劫數不可了知。如應捨置而
T1562_.29.0620c06: 爲記別。是故説此名應捨置。此中何有依二
T1562_.29.0620c07: 無遮。而汝於斯許有問相。世尊未説有何未
T1562_.29.0620c08: 遮。可説爲問世尊説已。有何所遮可説爲記。
T1562_.29.0620c09: 苾芻先問由總不知。世尊説已仍未了達。於
T1562_.29.0620c10: 此有可問記二相。而汝亦許成問記耶。及契
T1562_.29.0620c11: 經言有四問記。然彼自説即由此因。列四名
T1562_.29.0620c12: 中前三有記。唯於第四不説記聲。若爾何縁
T1562_.29.0620c13: 先作是解如應捨置而爲記別。豈不前後自
T1562_.29.0620c14: 互相違。若隨應置而爲記者。應許第四亦有
T1562_.29.0620c15: 記聲。若謂此中無記相故。於列名處不説記
T1562_.29.0620c16: 聲。如何復言隨應捨置。而爲記別故。自相
T1562_.29.0620c17: 違。又於他宗不應設難。既全不記蘊與有情。
T1562_.29.0620c18: 若異若一不應名記。是故彼宗極爲惡立。諸
T1562_.29.0620c19: 問記相前釋可依
T1562_.29.0620c20: *説一切有部順正理論*卷第四十九
T1562_.29.0620c21:
T1562_.29.0620c22:
T1562_.29.0620c23:
T1562_.29.0620c24: 阿毘達磨順正理論卷第五十
T1562_.29.0620c25:   尊者衆賢造
T1562_.29.0620c26:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0620c27:   *辯隨眠品第五之六
T1562_.29.0620c28: 辯隨眠不善無記傍論已了。今應思擇何
T1562_.29.0620c29: 等隨眠於何事繋。何名爲事。事雖非一而於
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Footnote:
 
Footnote:
 

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