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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_.29.0616a01: 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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