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阿毘達磨藏顯宗論 (No. 1563_ 衆賢玄奘譯 ) in Vol. 29

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T1563_.29.0840a01: *説一切有部顯宗論*卷第十三
T1563_.29.0840a02:
T1563_.29.0840a03:
T1563_.29.0840a04:
T1563_.29.0840a05: 阿毘達磨藏顯宗論卷第十四
T1563_.29.0840a06:   尊者衆賢造
T1563_.29.0840a07:  *三藏法師玄奘奉  *詔譯 
T1563_.29.0840a08:   辯縁起品第四之三
T1563_.29.0840a09: 辯内外羯剌藍等種等道理因果相續。
T1563_.29.0840a10: 應知此即説名縁起。如是縁起其相云何。頌
T1563_.29.0840a11:
T1563_.29.0840a12:     如是諸縁起 十二支三際
T1563_.29.0840a13:     前後際各二 中八據圓滿
T1563_.29.0840a14: 論曰。非諸縁起唯有十二。云何知然。如本論
T1563_.29.0840a15: 説。云何爲縁起。謂一切有爲。然契經中*辯
T1563_.29.0840a16: 縁起處。或時具説十二有支。如勝義空契經
T1563_.29.0840a17: 等説。或説十一。如智事等經。或唯説十。如成
T1563_.29.0840a18: 喩經等。或復説九。如大縁起契經中説。或説
T1563_.29.0840a19: 有八。如契經言。諸有沙門或婆羅門。不如實
T1563_.29.0840a20: 知諸法性等。諸如是等所説差別。何縁論説
T1563_.29.0840a21: 與經有異。論隨法性經順化宜。故契經中分
T1563_.29.0840a22: 別縁起。隨所化者機宜異説。或論了義經義
T1563_.29.0840a23: 不了。或論通説有情無情。契經但依有情數
T1563_.29.0840a24: 説。依有情故染淨得成。佛爲有情開顯此二。
T1563_.29.0840a25: 但爲此事佛現世間。故契經中依有情説。爲
T1563_.29.0840a26: 欲成立大義利故。分別縁起諸有支中具無
T1563_.29.0840a27: 量門義類差別。今且略*辯。三生分位無間
T1563_.29.0840a28: 相續有十二支。一無明二行三識四名色五
T1563_.29.0840a29: 六處六觸七受八愛九取十有十一生十二老
T1563_.29.0840b01: 死。言三際者。一前際。二後際。三中際。即是
T1563_.29.0840b02: 過未及現三生。云何十二支於三際建立。謂
T1563_.29.0840b03: 前後際各立二支。中際八支。故成十二。無明
T1563_.29.0840b04: 行在前際。謂過去生。生老死在後際。謂未
T1563_.29.0840b05: 來生。所餘八在中際。謂現在生。前際二因
T1563_.29.0840b06: 所招五果。後際二果所待三因。非諸一生皆
T1563_.29.0840b07: 具此八。據圓滿者。説有八支。圓滿者何。謂支
T1563_.29.0840b08: 無缺。或由圓滿惑業所招。謂先増上惑業
T1563_.29.0840b09: 所引。此中意説。補特伽羅歴一切位名圓滿
T1563_.29.0840b10: 者。非諸中夭及色無色*羯剌藍等。諸位
T1563_.29.0840b11: 闕故。世尊但約欲界少分補特伽羅説具十
T1563_.29.0840b12: 二。如大縁起契經中説。佛告阿難。識若不
T1563_.29.0840b13: 入胎得増廣大不。不也世尊。乃至廣説。是
T1563_.29.0840b14: 故若有補特伽羅。於次前生造無明行。具招
T1563_.29.0840b15: 現在識等五支。復於現生造愛取有。招次後
T1563_.29.0840b16: 世生等二支。應知此經依彼而説。若依一切
T1563_.29.0840b17: 補特伽羅立諸有支便成雜亂。謂彼或有現
T1563_.29.0840b18: 在五支。非次前生無明行果。及次後世生老
T1563_.29.0840b19: 死支非現在生愛取有果。彼皆非此經意所
T1563_.29.0840b20: 明。勿見果因相去隔絶。便疑因果感赴無能。
T1563_.29.0840b21: 應知縁起支略唯二。分前後際如次七支五
T1563_.29.0840b22: 支。以果與因屬因果故。或因與果五支七支。
T1563_.29.0840b23: 以因攝因果攝果故。謂現愛取即過無明。現
T1563_.29.0840b24: 在有支即過去行。現在世識即未來生。餘現
T1563_.29.0840b25: 四支即當老死。是名因果二分差別。既説三
T1563_.29.0840b26: 際立十二支。謂無明行。乃至廣説。此中何法
T1563_.29.0840b27: 名爲無明。乃至何法名爲老死。頌曰
T1563_.29.0840b28:     宿惑位無明 宿諸業名行
T1563_.29.0840b29:     識正結生蘊 六處前名色
T1563_.29.0840c01:     從生眼等根 三和前六處
T1563_.29.0840c02:     於三受因異 未了知名觸
T1563_.29.0840c03:     在婬愛前受 貪資具婬愛
T1563_.29.0840c04:     爲得諸境界 遍馳求名取
T1563_.29.0840c05:     有謂正能造 牽當有果業
T1563_.29.0840c06:     結當有名生 至當受老死
T1563_.29.0840c07: 論曰。於宿生中諸煩惱位。至今果熟總謂無
T1563_.29.0840c08: 明。何故無明聲總説煩惱。與牽後有行爲定
T1563_.29.0840c09: 因故。業由惑發能牽後有。無惑有業後有無
T1563_.29.0840c10: 故非牽後有。諸行生時貪等於中皆有作用。
T1563_.29.0840c11: 彼行起位定頼無明。故無明聲總説煩惱。若
T1563_.29.0840c12: 爾何故唯前生惑總謂無明。此生不爾。唯前
T1563_.29.0840c13: 生惑似無明故。貪等煩惱未得果時。勢力
T1563_.29.0840c14: 虧説爲明利。若得果已。取與用*虧不名
T1563_.29.0840c15: 明利。無明勢力設未*虧損亦非明利。彼現
T1563_.29.0840c16: 行時亦難知故。前生諸惑至於今生。已得果
T1563_.29.0840c17: 故勢力*虧損。其相不明似無明品。故唯前
T1563_.29.0840c18: 世惑可説無明聲。非於行中亦應同此説。假
T1563_.29.0840c19: 立名想。唯於同類故。於宿生中福等業位。
T1563_.29.0840c20: 至今果熟總名爲行。初句位言流至老死。福
T1563_.29.0840c21: 等諸業相。業品當廣辯。何縁此宿業獨名爲
T1563_.29.0840c22: 行。名隨義立故。其義云何。謂依衆縁和合
T1563_.29.0840c23: 已起惑展轉力和合已生。又能爲縁已令果
T1563_.29.0840c24: 和合。或此和合已能爲果縁。是謂行名所隨
T1563_.29.0840c25: 實義。宿生中業果今熟者。行相圓滿獨立行
T1563_.29.0840c26: 名。由此已遮來生果業。以彼業果仍未熟故。
T1563_.29.0840c27: 相未圓滿不立行名。豈不一切已與自果異
T1563_.29.0840c28: 熟因體皆具此相。即應一切皆立行名。此
T1563_.29.0840c29: 體是何。謂諸非業及業前生。已得果者雖有
T1563_.29.0841a01: 此理。而就勝説業爲異熟因。牽果最勝故。
T1563_.29.0841a02: 現在生業果麁顯易知故因。此能信知過去
T1563_.29.0841a03: 生果業。是故唯此獨立行名。雖一切因已與
T1563_.29.0841a04: 果者總應名行。然此唯説能招後有諸異熟
T1563_.29.0841a05: 因。故無行名不遍相失。是故成就唯宿生
T1563_.29.0841a06: 中感此生業獨名爲行。於母胎等正結生時。
T1563_.29.0841a07: 一刹那位五蘊名識。此刹那中識最勝故。此
T1563_.29.0841a08: 唯意識。於此位中五識生縁。猶未具故。識
T1563_.29.0841a09: 是何義。謂能了者。佛説能了者名識取蘊故。
T1563_.29.0841a10: 頗勒具那契經中説。我終不説有能了者。此
T1563_.29.0841a11: 不説言表不顯義。意爲遮有自在無縁不依
T1563_.29.0841a12: 他成我爲了者。不遮識是能了者性。勝義空
T1563_.29.0841a13: 經遮別作者。許諸行體是作者故。結生識後
T1563_.29.0841a14: 六處生前。中間諸位總稱名色。豈不已生身
T1563_.29.0841a15: 意二處。應言此在四處生前。此難不然。未圓
T1563_.29.0841a16: 勝故。謂前二位處猶減劣。六處位中處方圓
T1563_.29.0841a17: 勝。又六處位身意二根方全分得。具現行故。
T1563_.29.0841a18: 謂要支開位方得男女根。爾時諸識身乃容
T1563_.29.0841a19: 皆現起。故身意處六處位中。方全分得及具
T1563_.29.0841a20: 現起。由斯故説六處生前是名色位。此説爲
T1563_.29.0841a21: 善。從生眼耳鼻舌四根。三和合前説名六處。
T1563_.29.0841a22: 謂名色後六處已生。乃至根境識未具和合
T1563_.29.0841a23: 位。下中上品次第漸増。於此位中總名六處。
T1563_.29.0841a24: 豈於此位諸識不生。而得説三未具和合。且
T1563_.29.0841a25: 無一位意識不生。名色位中身識亦起。況六
T1563_.29.0841a26: 處位言無三和。所餘識身亦容得起。然非恒
T1563_.29.0841a27: 勝故。未立三和名。於此位中唯六處勝。故
T1563_.29.0841a28: 約六處以標位別。薄伽梵説。根境識三具和
T1563_.29.0841a29: 合時説名爲觸。謂未能了三受因異。但具三
T1563_.29.0841b01: 和。彼位名觸。觸差別義後當廣辯。已了三受
T1563_.29.0841b02: 因差別相。未起婬貪。此位名受。謂已能了苦
T1563_.29.0841b03: 樂等縁。婬愛未行。説名受位。受差別義後
T1563_.29.0841b04: 當廣辯。貪妙資具婬愛現行未廣追求。此位
T1563_.29.0841b05: 名愛妙資具者。謂妙資財。貪此及婬總名爲
T1563_.29.0841b06: 愛。廣辯愛義如隨眠品。爲得種種可意境
T1563_.29.0841b07: 界周遍馳求。此位名取。取有四種。謂欲及
T1563_.29.0841b08: 見戒禁我語。取差別故。以能取故説名爲
T1563_.29.0841b09: 取。即諸煩惱作相想業。謂欲界繋煩惱隨煩
T1563_.29.0841b10: 惱除見名欲。取如馬等車。三界四見名爲見
T1563_.29.0841b11: 取。彼戒禁取名戒禁取。色無色界繋煩惱隨
T1563_.29.0841b12: 煩惱。唯除五見名我語取。如是諸取隨眠品
T1563_.29.0841b13: 中當廣分別。無明不立爲別取者。自力無明
T1563_.29.0841b14: 不猛利故。非解性故。相應無明他煩惱力令
T1563_.29.0841b15: 能取故。離餘見立戒禁取者。於能集業力最
T1563_.29.0841b16: 勝故。於集業門力齊四見。由此一見令業熾
T1563_.29.0841b17: 然。乘違聖道遠離解脱。故戒禁取別立取
T1563_.29.0841b18: 名。以諸取名表執取義。雖煩惱類皆能執取。
T1563_.29.0841b19: 而其二取執取義勝。故唯此二倶得取名。以
T1563_.29.0841b20: 二於他最堅執故。然於此二戒禁取強。如所
T1563_.29.0841b21: 蔽執熾然行故。由是離餘別立爲取。四見皆
T1563_.29.0841b22: 以慧爲性故。對餘煩惱執取義強。攝四簡餘
T1563_.29.0841b23: 立爲見取。諸餘煩惱定不定地有差別故。不
T1563_.29.0841b24: 善無記因差別故。立餘二取。所餘決擇如
T1563_.29.0841b25: 順正理。即由如是取爲縁故。馳求種種可意
T1563_.29.0841b26: 境時。必定引生牽當有業。謂由愛力取増盛
T1563_.29.0841b27: 時。種種馳求善不善境。爲得彼故積集衆多。
T1563_.29.0841b28: 能牽後有淨不淨業。此業生位總名有支。應
T1563_.29.0841b29: 知此中由此依此能有當果。故立有名。有有
T1563_.29.0841c01: 二種。謂業異熟。今於此中唯取業有辯當
T1563_.29.0841c02: 生果。近因性故取爲縁有。契經説故。唯
T1563_.29.0841c03: 諸業有取爲縁故。如前際行無明爲縁。取爲
T1563_.29.0841c04: 縁生後際業有。正結生有位即立爲生支。如
T1563_.29.0841c05: 此生中行爲縁故。初結生位名爲識支。如是
T1563_.29.0841c06: 來生有爲縁故。初結生位名爲生支。此位此
T1563_.29.0841c07: 名正所須故。謂於現世識用分明。未來世中
T1563_.29.0841c08: 生用最顯。隨自用顯以立支名。或餘經中説
T1563_.29.0841c09: 生苦故。爲造天趣後有業者。令生厭捨故説
T1563_.29.0841c10: 爲生。或顯後有業皆能招苦果。爲令不造故
T1563_.29.0841c11: 説爲生。由是餘經説生等苦畢竟寂滅名般
T1563_.29.0841c12: 涅槃。是故生名顯在當果。此生支後至當受。
T1563_.29.0841c13: 支中間諸位。總名老死。即如現在名色六
T1563_.29.0841c14: 處觸受四支。於當來生如是四位名爲老死。
T1563_.29.0841c15: 爲令厭捨欣當有心。以老死名顯當過患。故
T1563_.29.0841c16: 契經説。五取蘊生應知即是老死起義。所餘
T1563_.29.0841c17: 決擇如順正理。又諸縁起差別説四。一者刹
T1563_.29.0841c18: 那。二者遠續。三者連縛。四者分位。有餘復説
T1563_.29.0841c19: 顯法功能。此中刹那。謂因與果倶時行也。
T1563_.29.0841c20: 如契經説。眼及色爲縁生於眼識等。又契經
T1563_.29.0841c21: 説。眼色爲縁生癡所生染濁作意。此中所有
T1563_.29.0841c22: 癡即無明。癡者希求。即名爲愛。愛者所發。表
T1563_.29.0841c23: 即名業。故一刹那有縁起義。有餘師説。一刹
T1563_.29.0841c24: 那中具十二支。實有倶起如貪倶起。發業心
T1563_.29.0841c25: 中癡謂無明。思即是行。於諸境事了別名識。
T1563_.29.0841c26: 識倶三蘊總稱名色。有色諸根説爲六處。識
T1563_.29.0841c27: 相應觸名爲觸。識相應受名爲受。貪即是
T1563_.29.0841c28: 愛。與此相應諸纒名取。所發身語二業名有。
T1563_.29.0841c29: 如是諸法起即名生。熟變名老。滅壞名死。
T1563_.29.0842a01: 此廣決擇如順正理。遠續縁起。謂前後際。有
T1563_.29.0842a02: 順後受及不定受。業煩惱故無始輪轉。如説
T1563_.29.0842a03: 有愛等本際不可知。又應頌
T1563_.29.0842a04:     我昔與汝等 於四種聖諦
T1563_.29.0842a05:     不如實見故 久流轉生死
T1563_.29.0842a06: 連縛縁起。謂同異類因果無間相屬而起。如
T1563_.29.0842a07: 契經説。無明爲因生於貪染。明爲因故無貪
T1563_.29.0842a08: 染生。又契經説。從善無間染無記生。或復
T1563_.29.0842a09: 翻此分位縁起。謂三生中十二五蘊。無間相
T1563_.29.0842a10: 續顯法功能。謂如經説業爲生因愛爲起因。
T1563_.29.0842a11: 如是等類功能差別。於此五種縁起類中。世
T1563_.29.0842a12: 尊説何。頌曰
T1563_.29.0842a13:     佛依分位説 從勝立支名
T1563_.29.0842a14: 論曰。佛依分位説諸縁起。若支支中皆具五
T1563_.29.0842a15: 蘊。何縁但立無明等名。以諸位中無明等勝。
T1563_.29.0842a16: 故就勝立無明等名。謂若位中無明最勝。此
T1563_.29.0842a17: 位五蘊總名無明。乃至位中老死最勝。此位
T1563_.29.0842a18: 五蘊總名老死。故體雖總名別無失。如是前
T1563_.29.0842a19: 位五蘊爲縁。總能引生後位五蘊。隨所應
T1563_.29.0842a20: 説一切一切。經主妄謂上義爲非。所以者
T1563_.29.0842a21: 何。經異説故。如契經説。云何爲無明。謂前
T1563_.29.0842a22: 際無智。乃至廣説。此了義説。不可抑令成不
T1563_.29.0842a23: 了義。故前所説分位縁起。經義相違。此無所
T1563_.29.0842a24: 違如標釋故。謂雖有貪等亦爲行縁而但
T1563_.29.0842a25: 標無明。觀別因故。又雖十二處皆爲觸縁。
T1563_.29.0842a26: 而由觀別因但*標六處。又雖想等亦用觸爲
T1563_.29.0842a27: 縁。而觀別因但摽觸縁受。諸如是等其類寔
T1563_.29.0842a28: 多。如觀別因但摽少分。亦即由此唯釋所
T1563_.29.0842a29: *標。如何執斯爲了義説。此廣決擇如順正
T1563_.29.0842b01: 理。何縁於三際建立縁起支。頌曰
T1563_.29.0842b02:     於前後中際 爲遣他愚惑
T1563_.29.0842b03: 論曰。依有情數立十二支。爲三際中遣彼愚
T1563_.29.0842b04: 惑。彼於三際愚惑者何。如契經言。我於過
T1563_.29.0842b05: 去世爲曾有非有。何等我曾有。云何我曾有。
T1563_.29.0842b06: 我於未來世爲當有非有。何等我當有。云何
T1563_.29.0842b07: 我當有。於現在世何等是我。此我云何。我誰
T1563_.29.0842b08: 所有。我當有誰。爲除如是三際愚惑。故經唯
T1563_.29.0842b09: 説。有情縁起三際縁起如前已説。謂無明行
T1563_.29.0842b10: 及生老死并識至受。故契經説。若有苾芻。
T1563_.29.0842b11: 於諸縁起縁已生法。能以如實正慧觀見。彼
T1563_.29.0842b12: 必不於三際愚惑。謂我於過去世爲曾有非
T1563_.29.0842b13: 有等。是故爲除三際愚惑。唯依有情數立三
T1563_.29.0842b14: 際縁起。雖有十二支而三二爲性。三謂惑業
T1563_.29.0842b15: 事。二謂果與因。其義云何。頌曰
T1563_.29.0842b16:     三煩惱二業 七事亦名果
T1563_.29.0842b17:     略果及略因 由中可比二
T1563_.29.0842b18: 論曰。前際因無明。後際因愛取。如是三種煩
T1563_.29.0842b19: 惱爲性。前際因行。後際因有。如是二種以業
T1563_.29.0842b20: 爲性。前際識等五。後際生老死。如是七名
T1563_.29.0842b21: 事。或業所依故。如是七事即亦名果。義
T1563_.29.0842b22: 准餘五即亦名因。以煩惱業爲自性故。何縁
T1563_.29.0842b23: 中際廣説因果。後際略果。前際略因。中際易
T1563_.29.0842b24: 知應廣説二。前後難了各略説一。由中比二
T1563_.29.0842b25: 具廣已成。故不別説。説便無用。如何別立愛
T1563_.29.0842b26: 取二支。由初念愛以愛聲説。即此相續増廣
T1563_.29.0842b27: 熾盛。立以取名。相續取境轉堅猛故。一一
T1563_.29.0842b28: 境中各有初愛。合成多念故唯説二刹那。何
T1563_.29.0842b29: 縁現在諸煩惱位。偏説於愛非餘煩惱。於愛
T1563_.29.0842c01: 易了愛味過患。餘煩惱中此相難了。愛是能
T1563_.29.0842c02: 感後有勝因。世尊偏説令知過患。云何當令
T1563_.29.0842c03: 勤求治道。故唯説愛刹那相續二位差別。非
T1563_.29.0842c04: 餘煩惱。然取名通總攝諸惑。若此縁起唯十
T1563_.29.0842c05: 二支。老死無果。離修對治道。生死應有終。
T1563_.29.0842c06: 無明無因。無明是初故。生死應有始。或應
T1563_.29.0842c07: 更立餘縁起支。餘復有餘成無窮過。又佛聖
T1563_.29.0842c08: 教應成缺減。然不應許。此難不然。未了所説
T1563_.29.0842c09: 縁起理故。此縁起理云何應知。頌曰
T1563_.29.0842c10:     從惑生惑業 從業生於事
T1563_.29.0842c11:     從事事惑生 有支理唯此
T1563_.29.0842c12: 論曰。唯聲正顯有支數定。并顯業與惑或倶
T1563_.29.0842c13: *惑後生是惑生惑時業倶或後義。由如是理
T1563_.29.0842c14: 總攝有支。即已善通前所設難。從惑生惑。謂
T1563_.29.0842c15: 愛生取。從惑生業。謂取生有無明生行。從業
T1563_.29.0842c16: 生事。謂行生識及有生生。從事生事。謂從識
T1563_.29.0842c17: 支生於名色。乃至從觸生於受支。及從生支
T1563_.29.0842c18: 生於老死。從事生惑。謂受生愛。由立有支其
T1563_.29.0842c19: 理唯此。已成老死爲事惑因。老死即如現
T1563_.29.0842c20: 四支故。及成無明爲事惑果。無明即如現愛
T1563_.29.0842c21: 取故。豈假更立餘縁起支。故經言如是純大
T1563_.29.0842c22: 苦蘊集。是前後二際更相顯發義。是故無有
T1563_.29.0842c23: 老死無明。無果無因有終始過。於此定攝因
T1563_.29.0842c24: 果義周。無更立支成無窮過。由佛遍説因
T1563_.29.0842c25: 果無遺。故無聖教成缺減失。如世尊言。吾當
T1563_.29.0842c26: 爲汝説縁起法。縁已生法此二何異。諸師種
T1563_.29.0842c27: 種釋此二句。如順正理。決定義者。頌曰
T1563_.29.0842c28:     此中意正説 因起果已生
T1563_.29.0842c29: 論曰。諸支因分説名縁起。所以者何。由此
T1563_.29.0843a01: 爲縁能起果故。以於因果相繋屬中説縁起
T1563_.29.0843a02: 故。此縁起義。但以縁聲而成立故。如契經説。
T1563_.29.0843a03: 云何縁起謂依此有彼有。及此生故彼生。謂
T1563_.29.0843a04: 無明縁行至生縁老死。如是説已。復作是言。
T1563_.29.0843a05: 此中法性乃至最後無顛倒性。是名縁起。何
T1563_.29.0843a06: 等名爲此中法性。謂於因果相繋屬中。有因
T1563_.29.0843a07: 功能皆名法性。要有因故因果方有。更相繋
T1563_.29.0843a08: 屬非無有因。如是性言顯能生義。唯有爲法
T1563_.29.0843a09: 性得此法性名。雖此經中非正顯示於因果
T1563_.29.0843a10: 相屬因性名縁起。而以縁聲顯縁起義故知
T1563_.29.0843a11: 因性得縁起名。以縁聲但於能顯義轉故。因
T1563_.29.0843a12: 能顯果故説名縁。由是阿羅漢最後心心所
T1563_.29.0843a13: 非等無間縁。無所顯果故。即由此義證縁
T1563_.29.0843a14: 起名。定於因果相屬中立。故佛於彼勝義空
T1563_.29.0843a15: 經説此中法假。謂無明縁。行廣説乃至生縁
T1563_.29.0843a16: 老死。以非勝義故立假聲。即目因果更相屬
T1563_.29.0843a17: 義。諸支果分説縁已生。所以者何。由此皆
T1563_.29.0843a18: 從縁已生故。果是諸法成辦名故。要已生法
T1563_.29.0843a19: 此義成故。涅槃成辦由得已生。故彼亦由已
T1563_.29.0843a20: 生名果。或復於此説縁起門。涅槃於中無容
T1563_.29.0843a21: 爲難。若有爲法果義決定。是此所明如沙門
T1563_.29.0843a22: 果。諸過現法果義決定名縁已生。法在未來
T1563_.29.0843a23: 果義非定。廢而不説。此略義者。是起法性説
T1563_.29.0843a24: 名縁起。過現諸法名縁已生。果義定故。謂
T1563_.29.0843a25: 於因果相繋屬中。據爲因分説名縁起。定爲
T1563_.29.0843a26: 果者名縁已生。又此中因名縁起者。以能爲
T1563_.29.0843a27: 縁起諸果故。於此中果法名縁已生者。以過
T1563_.29.0843a28: 去現在離縁不生故。如是一切二義倶成。諸
T1563_.29.0843a29: 支皆有因果性故。雖因果性實體無別。而義
T1563_.29.0843b01: 建立非不極成。以所觀待有差別故。猶如因
T1563_.29.0843b02: 果父子等名。然此契經説有密意。阿毘達磨
T1563_.29.0843b03: 密意説。何等名爲此經*密意。謂薄伽梵
T1563_.29.0843b04: 密顯生死無始有終説斯二句。言縁起者。顯
T1563_.29.0843b05: 生死流無始時來旋環無斷。故説逆順諸支
T1563_.29.0843b06: 相生。縁已生言爲顯生死若得對治有終盡
T1563_.29.0843b07: 期。謂若有縁後更續起。如其縁闕後不續生。
T1563_.29.0843b08: 由是經言作苦邊際。又經中説。縁起是假。
T1563_.29.0843b09: 因果相屬無自性故。説縁已生其體是實。是
T1563_.29.0843b10: 彼依故。如瓶所依。阿毘達磨説二皆實。因
T1563_.29.0843b11: 果二體倶實有故。且置斯事。復應廣釋無明
T1563_.29.0843b12: 名色觸受四支。所以者何。行有愛取辯業
T1563_.29.0843b13: 惑品當廣釋故。識與六處辯本事品已廣釋
T1563_.29.0843b14: 故。且無明義其相云何。爲是明無爲非明
T1563_.29.0843b15: 攝。若取前義無明應是無。若取後義。應眼
T1563_.29.0843b16: 等爲體。如是二種理皆不然。倶非所許。故無
T1563_.29.0843b17: 有過。既倶不許。所許云何。許有別物。別物者
T1563_.29.0843b18: 何。頌曰
T1563_.29.0843b19:     明所治無明 如非親實等
T1563_.29.0843b20: 論曰。如諸親友所對寃敵。親友相違名非
T1563_.29.0843b21: 親友。非異親友。所餘一切中平等類。非親友
T1563_.29.0843b22: 無。諦語名實。此所對治虚誑言論。名爲非實
T1563_.29.0843b23: 非異於實。所餘一切色香等類。亦非實無。等
T1563_.29.0843b24: 言爲顯非天非白非法非愛非義事等。阿素
T1563_.29.0843b25: 洛等天等相違。得非天等名。非異無天等如
T1563_.29.0843b26: 是無明別有體實。是明所治非異非無。云何
T1563_.29.0843b27: 知然。猶如識等説從縁有。爲他縁故。復有誠
T1563_.29.0843b28: 證。頌曰
T1563_.29.0843b29:     説爲結等故 非惡慧見故
T1563_.29.0843c01:     與見相應故 説能染慧故
T1563_.29.0843c02: 論曰。經説無明以爲結縛。隨眠及漏扼瀑流
T1563_.29.0843c03: 等非餘眠等及體。全無可得説爲結縛等事。
T1563_.29.0843c04: 故有別法説名無明。如惡妻子名無妻子。如
T1563_.29.0843c05: 是惡慧應名無明。彼非無明有是見故。諸染
T1563_.29.0843c06: 汚慧名爲惡慧。於中有見故非無明。見是推
T1563_.29.0843c07: 尋猛叡決斷。不可説彼名爲愚癡。若爾無明
T1563_.29.0843c08: 應是非見。諸染汚慧此亦非理。以許無明見
T1563_.29.0843c09: 相應故。無明若是慧應見不相應。無二慧體
T1563_.29.0843c10: 共相應。故不可説見非無明。倶非不愚癡見
T1563_.29.0843c11: 成倒。故又説無明能染慧。故如契經説貪欲
T1563_.29.0843c12: 染心令不解脱無明染。慧令不清淨。非慧還
T1563_.29.0843c13: 能染於慧體。如貪異類能染於心無明亦
T1563_.29.0843c14: 異慧能染。亦不可説無明與慧雖不相應而
T1563_.29.0843c15: 能爲染。如貪爲染必與心倶。心心所法無
T1563_.29.0843c16: 發起染。但有自性相應染故。不可自體自體
T1563_.29.0843c17: 相應。是故無明定非惡慧。經主於此假作
T1563_.29.0843c18: 救言。如何不許諸染汚慧間雜善慧令不清
T1563_.29.0843c19: 淨説爲能染。此救不然。諸無漏慧應被染
T1563_.29.0843c20: 故。又無染慧雜有染慧。應令有染轉成無染。
T1563_.29.0843c21: 能治力強非所治故。又彼善慧正現行時染
T1563_.29.0843c22: 定非有。諸染汚慧正現行時善定非有。説
T1563_.29.0843c23: 誰能染。復染於誰。若許有非有能互相染。
T1563_.29.0843c24: 則畢竟應無得解脱義。若滅熏習便解脱者。
T1563_.29.0843c25: 熏習理無當何所滅。故説無明。能染慧故。
T1563_.29.0843c26: 非慧爲性。理無傾動。若有別法説名無明。應
T1563_.29.0843c27: 説以何爲別法性。且有別法。謂不了知此即
T1563_.29.0843c28: 無明。何勞推究。應定何法名不了知。方可
T1563_.29.0843c29: 説爲無明自性。唯薄伽梵於一切法正知正
T1563_.29.0844a01: 説若性若相。餘唯總了何苦推徴。然我於斯
T1563_.29.0844a02: 見如是相。謂有別法能損慧能。是倒見因障
T1563_.29.0844a03: 觀徳失。於所知法不欲行轉。蔽心心所是謂
T1563_.29.0844a04: 無明。如何定知此有別法。以如貪欲説永離
T1563_.29.0844a05: 故。謂契經言。離貪欲故心便解脱。離無明故
T1563_.29.0844a06: 慧得解脱。又此如明説爲因故。謂契經説。無
T1563_.29.0844a07: 明爲因起諸雜染。明爲因故離諸雜染。又説
T1563_.29.0844a08: 如邪見有近對治故。謂契經説。諸邪見斷由
T1563_.29.0844a09: 正見生。諸無明離由明慧起。又契經説。是一
T1563_.29.0844a10: 法故。謂契經説。若有苾芻能斷一法。我正
T1563_.29.0844a11: 記彼所作已辦。即是無明。又説如闇有對治
T1563_.29.0844a12: 故。如伽他説
T1563_.29.0844a13:     諸有能斷愚 於所愚不惑
T1563_.29.0844a14:     彼轉滅愚惑 如日出除闇
T1563_.29.0844a15: 是故無明定有別法。無知爲體非但明無。然
T1563_.29.0844a16: 此無知略有二種。謂染不染。此二何別。有作
T1563_.29.0844a17: 是説。若能障智是染無知。不染無知唯智非
T1563_.29.0844a18: 有。今詳二種無知相別。謂由此故立愚智殊。
T1563_.29.0844a19: 如是名爲染無知相。若由此故或有境中智
T1563_.29.0844a20: 不及愚。是第二相。又若斷已佛與二乘皆無
T1563_.29.0844a21: 差別。是第一相。若有斷已佛與二乘有行不
T1563_.29.0844a22: 行。是第二相。又若於事自共相愚。是名第
T1563_.29.0844a23: 一染無知相。若於諸法味勢熟徳數量處時
T1563_.29.0844a24: 同異等相。不能如實覺。是不染無知。此不
T1563_.29.0844a25: 染無知即説名習氣有古師説。習氣相言有
T1563_.29.0844a26: 不染汚心所差別。染不染法數習所引。非一
T1563_.29.0844a27: 切智相續現行。令心心所不自在轉。是名習
T1563_.29.0844a28: 氣。非唯智無。無法無容能爲因故。亦不應説
T1563_.29.0844a29: 有如是類心及心所總名習氣。不染無知前
T1563_.29.0844b01: 已説故。謂此無知爲自性住心等爲體。爲有
T1563_.29.0844b02: 差別。若自性住心等爲體。佛亦應有不染無
T1563_.29.0844b03: 知。若有差別。能差別者。可是無知非所差別。
T1563_.29.0844b04: 現見善等品類差別。心心所中必有別法爲
T1563_.29.0844b05: 能差別。非即一切。如善品中必有信等。不善
T1563_.29.0844b06: 品中有無慚等。染汚品中有放逸等。如是等
T1563_.29.0844b07: 類心心所中。必有別法能爲差別。故知此中
T1563_.29.0844b08: 亦有別法能爲差別者是不染無知。今詳彼
T1563_.29.0844b09: 言有太過失。諸異生等心心所法。皆不如
T1563_.29.0844b10: 實覺味勢熟等相。然不見生餘心所故。又一
T1563_.29.0844b11: 一念彼心心所差別而生。應念念中各有別
T1563_.29.0844b12: 別無知法起。若謂有異相令無知差別。即此
T1563_.29.0844b13: 足能差別心品。何須別計不染無知。是故即
T1563_.29.0844b14: 於味勢熟等不勤求。解慧與異相法倶爲因
T1563_.29.0844b15: 引生後同類慧。此慧於解又不勤求。復爲因
T1563_.29.0844b16: 引生不勤求解慧。如是展轉無始時來。因果
T1563_.29.0844b17: 相仍習以成性。故即於彼味等境中。數習於
T1563_.29.0844b18: 解無堪能智。此所引劣智名不染無知。即此
T1563_.29.0844b19: 倶生心心所法總名習氣。理定應然。或諸有
T1563_.29.0844b20: 情有煩惱位。所有無染心及相續。由諸煩惱
T1563_.29.0844b21: 間雜所熏。有能順生煩惱氣分。故諸無染心
T1563_.29.0844b22: 及眷屬。似彼行相差別而生。由數習力相繼
T1563_.29.0844b23: 而起。故離過身中仍名有習氣。一切智者永
T1563_.29.0844b24: 斷不行。然於已斷見所斷位通染不染。心
T1563_.29.0844b25: 相續中有餘順生煩惱習性。是見所斷煩惱
T1563_.29.0844b26: 氣分。於中染者説名類性。金剛道斷皆不現
T1563_.29.0844b27: 行。若不染者名見所斷煩惱習氣。亦彼道斷
T1563_.29.0844b28: 由根差別有行不行。若於已斷修所斷位。唯
T1563_.29.0844b29: 於不染心相續中有餘順生煩惱習性。是修
T1563_.29.0844c01: 所斷煩惱氣分。名修所斷。煩惱習氣是有漏
T1563_.29.0844c02: 故。無學已斷。隨根勝劣有行不行。世尊已得
T1563_.29.0844c03: 法自在故。彼如煩惱畢竟不行。故佛獨稱善
T1563_.29.0844c04: 淨相續。即由此故行無誤失。得不共法三念
T1563_.29.0844c05: 住等。又由此故密意説言。唯佛獨名得無學
T1563_.29.0844c06:
T1563_.29.0844c07: *説一切有部顯宗論*卷第十四
T1563_.29.0844c08:
T1563_.29.0844c09:
T1563_.29.0844c10:
T1563_.29.0844c11: 阿毘達磨藏顯宗論卷第十五
T1563_.29.0844c12:   尊者衆賢造
T1563_.29.0844c13:  *三藏法師玄奘奉  *詔譯 
T1563_.29.0844c14:   辯縁起品第四之四
T1563_.29.0844c15: 已辯無明。當辯名色。色已廣辯。名相云何。頌
T1563_.29.0844c16:
T1563_.29.0844c17:     名無色四蘊
T1563_.29.0844c18: 論曰。佛説無色四蘊名名。何故名名。能表召
T1563_.29.0844c19: 故。謂能表召種種所縁。若爾不應全攝無色
T1563_.29.0844c20: 不相應法。無所縁故。不爾表召唯在無色
T1563_.29.0844c21: 如釋色名所説無過。又微細故。彼彼義中隨
T1563_.29.0844c22: 理立名。標以名稱非無表等。亦可稱名。以
T1563_.29.0844c23: 彼所依現量得故。又於一切界地趣生。能
T1563_.29.0844c24: 遍趣求故立名稱。非無漏無色不得名。名
T1563_.29.0844c25: 雖非此所明而似此故。又於無色隨説者情。
T1563_.29.0844c26: 總説爲名不勞徴詰。餘廣決擇如順正理。已
T1563_.29.0844c27: 辯名相。觸相云何。頌曰
T1563_.29.0844c28:     觸六三和生
T1563_.29.0844c29: 論曰。觸有六種。所謂眼觸乃至意觸。此復
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