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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
T1563_.29.0845a01: 是何。三和所生。謂根境識三和合故。有別觸
T1563_.29.0845a02: 生。雖第六三有各別世。而因果相屬故和合
T1563_.29.0845a03: 義成。或同一果是和合義。雖根境識未必倶
T1563_.29.0845a04: 生。而觸果同故名和合。觸體別有。大地中已
T1563_.29.0845a05: 成。雖三和生而定識倶起。以如識説二縁生
T1563_.29.0845a06: 故。謂契經説。内有識身及外名色。二二爲縁
T1563_.29.0845a07: 諸觸生起。乃至廣説。有識身言顯六内處。
T1563_.29.0845a08: 外名色言顯六外處。此義必然。伽他説故。如
T1563_.29.0845a09: 伽他説。眼色二等。又經説識觸倶名色爲縁。
T1563_.29.0845a10: 生縁既同時豈前後。縁具必起無能障故。由
T1563_.29.0845a11: 此即證眼等觸所生受等。諸法眼等識倶起。
T1563_.29.0845a12: 與眼識等生因同故。由此經言。是受是想是
T1563_.29.0845a13: 思是識。如是諸法相雜不離。故識觸倶理極
T1563_.29.0845a14: 成立。即前六觸復合爲二。其二者何。頌曰
T1563_.29.0845a15:     五相應有對 第六倶増語
T1563_.29.0845a16: 論曰。眼等五觸説名有對。以有對根爲所依
T1563_.29.0845a17: 故。唯有對法爲境界故。第六意觸説名増語。
T1563_.29.0845a18: 増語謂名。名是意觸所縁長境。故偏説此名
T1563_.29.0845a19: 増語觸。意識通用名義爲境。五不縁名故説
T1563_.29.0845a20: 爲長。如説眼識。但能了青不了是青。意識
T1563_.29.0845a21: 了青亦了是青。乃至廣説故有對觸名從所
T1563_.29.0845a22: 依境。就所長境立増語觸名。有説意識名爲
T1563_.29.0845a23: 増語。於發語中爲増上故。有言意識語爲増
T1563_.29.0845a24: 上。方於境轉。五識不然。是故意識獨名増語。
T1563_.29.0845a25: 與此相應名増語觸。故有對觸名從所依境。
T1563_.29.0845a26: 就相應主立増語觸名。即前六觸隨別相應
T1563_.29.0845a27: 復成八種。頌曰
T1563_.29.0845a28:     明無明非二 無漏染汚餘
T1563_.29.0845a29:     愛恚二相應 樂等順三受
T1563_.29.0845b01: 論曰。明無明等相應成三。一明觸。二無明觸。
T1563_.29.0845b02: 三非明非無明觸。此三如次應知即是無漏
T1563_.29.0845b03: 染汚餘相應觸。餘謂無漏及染汚餘。即有漏
T1563_.29.0845b04: 善無覆無記。染汚觸中一分數起。依彼復立
T1563_.29.0845b05: 愛恚二觸。愛恚隨眠共相應故。總攝一切。復
T1563_.29.0845b06: 成三觸。一順樂受觸。二順苦受觸。三順不苦
T1563_.29.0845b07: 不樂受觸。云何順受觸。是樂等受所領故。
T1563_.29.0845b08: 或能爲受行相依故。名爲順受。如何觸爲受
T1563_.29.0845b09: 所領行相依。行相極似觸依觸而生故。又與
T1563_.29.0845b10: 樂等受相應故。或能引生樂等受故。名爲順
T1563_.29.0845b11: 受。如是合成十六種觸。已辯觸相。受相云何
T1563_.29.0845b12: 頌曰
T1563_.29.0845b13:     從此生六受 五屬身餘心
T1563_.29.0845b14:     此復成十八 由意近行異
T1563_.29.0845b15: 論曰。從前六觸生於六受。謂眼觸所生受。至
T1563_.29.0845b16: 意觸所生受。此合成二。一者身受。二者心受。
T1563_.29.0845b17: 六中前五説爲身受。依色根故。意觸所生説
T1563_.29.0845b18: 爲心受。但依心故。即於所説一心受中。由
T1563_.29.0845b19: 意近行異。復分成十八。云何十八意近行耶。
T1563_.29.0845b20: 謂憂喜捨各六近行。此復何縁立爲十八。由
T1563_.29.0845b21: 三領納唯意相應。六境有異故成十八。非一
T1563_.29.0845b22: 受體意識相應。境異成六領納異故。意近行
T1563_.29.0845b23: 名爲目何義。喜等有力能爲近縁。令意於
T1563_.29.0845b24: 境數遊行故。若説喜等意爲近縁於境數行
T1563_.29.0845b25: 名意近行。即應想等亦得此名。與意相應由
T1563_.29.0845b26: 意行故。若唯意地有意近行。豈不違經。如
T1563_.29.0845b27: 契經言。眼見色已。於順喜色起喜近行。乃
T1563_.29.0845b28: 至廣説。此不相違。如依眼識引不淨觀。此不
T1563_.29.0845b29: 淨觀唯意地攝。然契經言。眼見色已。隨觀不
T1563_.29.0845c01: 淨具足安住。此亦如是。依五識身所引意地
T1563_.29.0845c02: 喜等近行。故作是説。由彼經言眼見色已乃
T1563_.29.0845c03: 至廣説。故意近行五識所引意識相應。不應
T1563_.29.0845c04: 爲難。何縁身受非意近行。與意近行非同法
T1563_.29.0845c05: 故。以意近行唯依意識。故名爲近。分別三
T1563_.29.0845c06: 世等自相共相境。故名爲行。一切身受與此
T1563_.29.0845c07: 相違。故非意近。亦不名行。豈不身受亦有
T1563_.29.0845c08: 此相。身受領納色等境已。意識隨行。由身
T1563_.29.0845c09: 受力意識於境數遊行故。此亦不然。已説相
T1563_.29.0845c10: 故。謂諸身受不依意識。無分別故。由彼不能
T1563_.29.0845c11: 分別境界功徳過失。故非彼力令意於境數
T1563_.29.0845c12: 數遊行。又不定故。謂身受後非決定有意識
T1563_.29.0845c13: 續生。意受倶時必有意識。故唯意受名意近
T1563_.29.0845c14: 行。又生盲等類雖無見已乃至觸已。而有近
T1563_.29.0845c15: 行故。第三靜慮有意地樂。亦應攝在意近行
T1563_.29.0845c16: 中。此責不然。初界無故。又凝滯故。謂欲界中
T1563_.29.0845c17: 無意地樂。第三靜慮雖有不立。又彼地樂凝
T1563_.29.0845c18: 滯於境。近行於境。數有推移不滯一縁方名
T1563_.29.0845c19: 行故。又無所對苦根所攝意近行故。若爾應
T1563_.29.0845c20: 無捨意近行。無所對故。不爾憂喜即捨對
T1563_.29.0845c21: 故。第三靜慮意地樂根。無自根本地捨根爲
T1563_.29.0845c22: 對故。然無近分等。無捨等近行失。以於初
T1563_.29.0845c23: 界中有同地所對故。或復容有不容有故。謂
T1563_.29.0845c24: 意捨等容有同地所敵對法。意樂定無同地
T1563_.29.0845c25: 敵對。故無有失。諸意近行中幾欲界繋。欲界
T1563_.29.0845c26: 意近行。幾何所縁。色無色界爲問亦爾。頌
T1563_.29.0845c27:
T1563_.29.0845c28:     欲縁欲十八 色十二上三
T1563_.29.0845c29:     二縁欲十二 八自二無色
T1563_.29.0846a01:     後二縁欲六 四自一上縁
T1563_.29.0846a02:     初無色近分 縁色四自一
T1563_.29.0846a03:     四本及三邊 唯一縁自境
T1563_.29.0846a04: 論曰。欲界所繋具有十八。縁欲界境其數亦
T1563_.29.0846a05: 然。縁色界境唯有十二。除香味六。彼無境
T1563_.29.0846a06: 故。縁無色境唯得有三。彼無色等五所縁故。
T1563_.29.0846a07: 縁不繋境。亦唯有三。説欲界繋已。當説色界
T1563_.29.0846a08: 繋。初二靜慮唯有十二。謂除六憂。若説所縁
T1563_.29.0846a09: 定無染汚能縁下境。善縁欲境亦具十二。除
T1563_.29.0846a10: 香味四。餘八自縁。二縁無色。謂法近行縁不
T1563_.29.0846a11: 繋法亦唯二種。三四靜慮唯六。謂捨縁欲界
T1563_.29.0846a12: 境。善亦具六除香味二。餘四自縁。一縁無
T1563_.29.0846a13: 色。謂法近行縁不繋法。亦唯一種。説色界
T1563_.29.0846a14: 繋已。當説無色繋。空處近分唯有四種謂捨
T1563_.29.0846a15: 但縁色聲觸法。縁第四靜慮亦具有四種。此
T1563_.29.0846a16: 就許有別縁者説。若執彼地唯總縁下。但
T1563_.29.0846a17: 有雜縁法意近行縁無色界。唯一謂法。縁不
T1563_.29.0846a18: 繋法亦唯一種。四根本地及上三邊。唯一謂
T1563_.29.0846a19: 法。亦縁目地。無色根本不縁下故。彼上三邊
T1563_.29.0846a20: 不縁色故。不縁下義如後當辯。此縁不繋亦
T1563_.29.0846a21: 唯有一。諸意近行通無漏耶。頌曰
T1563_.29.0846a22:     十八唯有漏
T1563_.29.0846a23: 論曰。無有近行通無漏者。所以者何。増長有
T1563_.29.0846a24: 故。無漏諸法與此相違。有説近行有情皆有。
T1563_.29.0846a25: 無漏不然故非近行。有説聖道任運而轉。故
T1563_.29.0846a26: 順無相界。故非近行體。近行與此體相違故。
T1563_.29.0846a27: 誰成就幾意近行耶。謂生欲界若未獲得色
T1563_.29.0846a28: 界善心。成就一切初二定八三四定四無色
T1563_.29.0846a29: 界一。所成上界皆不下縁。唯染汚故。若已
T1563_.29.0846b01: 獲得色界善心。未離欲貪。成欲一切初靜慮
T1563_.29.0846b02: 十。捨具六種。未至地中善心得縁香味境
T1563_.29.0846b03: 故。喜唯有四。以但有染不縁下故。豈不意
T1563_.29.0846b04: 近行眼等識所引。彼既無鼻舌二識。應無
T1563_.29.0846b05: 縁香味近行。此責不然。生盲聾等自性生
T1563_.29.0846b06: 念。及在定中皆應無有色等近行。故非一切
T1563_.29.0846b07: 五識所引。成二定八三四靜慮無色如前。已
T1563_.29.0846b08: 離欲貪。若未獲得二定善心。彼成欲界初定
T1563_.29.0846b09: 十二。謂除六憂二靜慮等。皆如前説。若已
T1563_.29.0846b10: 獲得二定善心。於初定貪未得離者。成二定
T1563_.29.0846b11: 十。謂喜但四。唯染汚故。捨具六種。已獲得彼
T1563_.29.0846b12: 近分善故。餘如前説。由此道理餘准應知。若
T1563_.29.0846b13: 生色界唯成欲界一捨法近行。謂通果心倶。
T1563_.29.0846b14: 云何獲得諸意近行。謂離欲貪前八無間八
T1563_.29.0846b15: 解脱道。獲得初定近分地中六捨近行。第九
T1563_.29.0846b16: 無間解脱道中。獲得欲界通果心倶法捨近
T1563_.29.0846b17: 行。獲得初定十二近行。此初定言兼攝眷屬。
T1563_.29.0846b18: 由此理趣離上地染。如應當知。然有差別。
T1563_.29.0846b19: 謂離第四靜慮貪時。第九無間及解脱道。必
T1563_.29.0846b20: 不獲得自地下地。通果心倶法捨近行。離空
T1563_.29.0846b21: 處等諸地貪時。一切無間及解脱道。唯獲
T1563_.29.0846b22: 一法捨近行。得無學時獲得欲界。初二靜
T1563_.29.0846b23: 慮十二近行。三四靜慮六捨近行。空無邊處
T1563_.29.0846b24: 四捨近行。上地各一法捨近行。於受生位從
T1563_.29.0846b25: 上地沒生下地時。獲得當地所有近行。生諸
T1563_.29.0846b26: 靜慮亦兼下地捨法近行。是即喜等十八意
T1563_.29.0846b27: 行。由爲耽嗜出依別故。世尊説爲三十六師
T1563_.29.0846b28: 句。此差別句能表大師。是師幖幟故名師句。
T1563_.29.0846b29: 如是諸句唯佛大師能知能説。餘無能故。耽
T1563_.29.0846c01: 嗜依者。謂諸染受。出離依者。謂諸善受無覆
T1563_.29.0846c02: 無記。順善染故。隨應二攝更不別説。此三十
T1563_.29.0846c03: 六界地定者。謂欲界中具三十六。初二靜慮
T1563_.29.0846c04: 唯有二十。謂耽嗜依八出離依。十二三四靜
T1563_.29.0846c05: 慮唯有十種。謂耽嗜依四及出離依。六空處
T1563_.29.0846c06: 近分若許別縁。便有五種。謂耽嗜依一出離
T1563_.29.0846c07: 依四。若執唯總縁但有二種。謂耽嗜依一出
T1563_.29.0846c08: 離依一。無色根本及上三邊各唯有二。如前
T1563_.29.0846c09: 應知。此約界地所縁定者。欲縁欲境具三十
T1563_.29.0846c10: 六。縁色界境唯二十四。除縁香味二依各
T1563_.29.0846c11: 六。縁無色境唯有六種。謂法近行二依各三。
T1563_.29.0846c12: 縁不繋境亦唯此六。由此道理色無色界。縁
T1563_.29.0846c13: 境差別如應當思。所餘有支何縁不説。頌
T1563_.29.0846c14:
T1563_.29.0846c15:     餘已説當説
T1563_.29.0846c16: 論曰。所餘有支或有已説。或有當説。如前已
T1563_.29.0846c17: 辯。若爾何縁更興此頌。爲於後頌遮廣釋疑。
T1563_.29.0846c18: 由後頌中説煩惱等。勿有於此生如是疑。前
T1563_.29.0846c19: 已廣明四支義訖。次應廣釋其餘有支。爲顯
T1563_.29.0846c20: 後文依惑業事。寄喩總顯十二有支。故軌範
T1563_.29.0846c21: 師更興此頌。如前已説十二有支。略攝唯三。
T1563_.29.0846c22: 謂惑業事。此三用別。其喩云何。頌曰
T1563_.29.0846c23:     此中説煩惱 如種復如龍
T1563_.29.0846c24:     如草根樹莖 及如糠裹米
T1563_.29.0846c25:     業如有糠米 如草藥如花
T1563_.29.0846c26:     諸異熟果事 如成熟飮食
T1563_.29.0846c27: 論曰。如何此三種等相似。如從種子芽葉等
T1563_.29.0846c28: 生如是從煩惱生煩惱業。事如龍鎭池水恒
T1563_.29.0846c29: 不竭。如是煩惱得相續鎭生池。令惑業事
T1563_.29.0847a01: 流注無盡。如草根未拔苗剪剪還生。如是煩
T1563_.29.0847a02: 惱根。未以聖道拔。令生苗稼斷斷還起。如從
T1563_.29.0847a03: 樹莖頻生枝花果。如是從惑數起惑業事。如
T1563_.29.0847a04: 糠裹米能生芽等非獨能生。煩惱裹業能感
T1563_.29.0847a05: 後有非獨能感。如米有糠能生芽等。業有
T1563_.29.0847a06: 煩惱能招異熟。如諸草藥果熟爲後邊。業果
T1563_.29.0847a07: 熟已更不招異熟。如花於果爲生近因。業爲
T1563_.29.0847a08: 近因能生異熟。如熟飮食但應受用。不可轉
T1563_.29.0847a09: 生成餘飮食。異熟果事既成熟已。不能更招
T1563_.29.0847a10: 餘生異熟。若諸異熟復感餘生。餘復感餘應
T1563_.29.0847a11: 無解脱。已辯縁起。即於此中就位差別。分成
T1563_.29.0847a12: 四有。中生本死如前已釋。善等差別三界有
T1563_.29.0847a13: 無。今當略辯。頌曰
T1563_.29.0847a14:     於四種有中 生有唯染汚
T1563_.29.0847a15:     由自地煩惱 餘三無色三
T1563_.29.0847a16: 論曰。於四有中生有唯染。決定非善無覆無
T1563_.29.0847a17: 記。由何等惑一切煩惱。諸煩惱染諸生有耶。
T1563_.29.0847a18: 不爾。云何。但由自地。謂生此地。唯由此地
T1563_.29.0847a19: 中一切煩惱生。有成染汚。諸煩惱中無一煩
T1563_.29.0847a20: 惱於結生位無潤功能。然諸結生唯煩惱力。
T1563_.29.0847a21: 非由纒垢。所以者何。以自力行悔覆纒等。要
T1563_.29.0847a22: 由思擇方現起故。然此位中身心昧劣。要任
T1563_.29.0847a23: 運惑方可現行。唯有隨眠數習力勝。故諸煩
T1563_.29.0847a24: 惱能數現行。於結生時任運現起。諸纒及垢
T1563_.29.0847a25: 數習力劣。非不思擇而得現前。是故結生非
T1563_.29.0847a26: 諸纒垢。故唯自地諸煩惱力。染汚生有理極
T1563_.29.0847a27: 成立。餘中有等一一通三。謂彼皆通善染無
T1563_.29.0847a28: 記。應知中有初續刹那。亦必染汚猶如生有。
T1563_.29.0847a29: 如是四有何界所繋。欲色具四。無色唯三。非
T1563_.29.0847b01: 無色業感中有果。如順正理。已具思擇。有情
T1563_.29.0847b02: 於此四種有中由何而住。頌曰
T1563_.29.0847b03:     有情由食住 段欲體唯三
T1563_.29.0847b04:     非色不能益 自根解脱故
T1563_.29.0847b05:     觸思識三食 有漏通三界
T1563_.29.0847b06:     意成及求生 食香中有起
T1563_.29.0847b07:     前二益此世 所依及能依
T1563_.29.0847b08:     後二於當有 引及起如次
T1563_.29.0847b09: 論曰。經説世尊自悟一法正覺正説。謂諸有
T1563_.29.0847b10: 情一切無非由食而住。何等爲食。食有四種。
T1563_.29.0847b11: 一段二觸三思四識。段有二種。謂細及麁。細
T1563_.29.0847b12: 謂中有食。香爲食故。及天劫初食。無變穢
T1563_.29.0847b13: 故。如油沃沙散入支故。或細汚蟲嬰兒等食。
T1563_.29.0847b14: 説名爲細。翻此爲麁。如是段食唯在欲界。離
T1563_.29.0847b15: 段食貪生上界故。非上界身依外縁住。色界
T1563_.29.0847b16: 雖有能益大種而非段食。如非妙欲。如色界
T1563_.29.0847b17: 中雖有微妙色聲觸境。而不引生増上貪故。
T1563_.29.0847b18: 不名妙欲。如是雖有最勝微妙能攝益觸。而
T1563_.29.0847b19: 畢竟無分段呑噉。故非段食。雖非段食攝。
T1563_.29.0847b20: 而非無食義。如喜雖非四食中攝。而經説爲
T1563_.29.0847b21: 食。以有食義故。如契經言。我食喜食。由
T1563_.29.0847b22: 喜食久住。如極光淨天。然段食體有十三事。
T1563_.29.0847b23: 以處總收唯有三種。謂唯欲界香味觸三。一
T1563_.29.0847b24: 切皆爲段食自體。可成段別而呑噉故。謂以
T1563_.29.0847b25: 口鼻分分受之。以少從多故作是説。雖非呑
T1563_.29.0847b26: 噉但能益身令得久住。亦細食攝。猶如影光
T1563_.29.0847b27: 炎涼塗洗。又劫初位地味等食。亦名段食。
T1563_.29.0847b28: 分段受故。又諸飮等亦名段食。皆可段別而
T1563_.29.0847b29: 受用故。色處名段不名爲食。以不能攝益自
T1563_.29.0847c01: 所對根故。夫言食者。攝益諸根及諸大種。
T1563_.29.0847c02: 色處無力攝益自根及諸大種。是不至取根
T1563_.29.0847c03: 所行故。以契經説。段食非在手中器中可成
T1563_.29.0847c04: 食事。要入鼻口牙齒咀嚼。津液浸潤進度
T1563_.29.0847c05: 喉筒。墮生藏中漸漸消化。味勢熟徳流諸
T1563_.29.0847c06: 脈中。攝益諸蟲乃名爲食。爾時方得成食事
T1563_.29.0847c07: 故。若在手器以當爲名。如天授名那落迦等。
T1563_.29.0847c08: 雖彼分段總得食名。而成食時唯香味觸。爾
T1563_.29.0847c09: 時唯此爲根境故。又如何知色處非食身内
T1563_.29.0847c10: 攝益根大功能。如香味觸不別見故。爾時不
T1563_.29.0847c11: 生彼境識故。生自識時尚不損益自根大種。
T1563_.29.0847c12: 況入身已不生自識能爲食事。見日月輪等
T1563_.29.0847c13: 能損益眼根。是觸功能非形顯力。豈不苦樂
T1563_.29.0847c14: 與識倶生。此二能爲損益事故。色處於眼亦
T1563_.29.0847c15: 爲損益。理不應然。眼與明等應成食故。然
T1563_.29.0847c16: 彼爲境順苦樂觸能爲食事。色處不然。見安
T1563_.29.0847c17: 繕那籌等諸色眼不増損。要至眼中眼方増
T1563_.29.0847c18: 損。是故段食定非色處。若爾何故於契經中
T1563_.29.0847c19: 稱讃段食具色香味。爲令欣樂兼讃助縁。如
T1563_.29.0847c20: 亦讃言恭敬施與。豈即恭敬亦名段食。然成
T1563_.29.0847c21: 段食具正助縁。又擧色相表香味觸。亦妙可
T1563_.29.0847c22: 欣故作是説。是故食體唯香味觸。非色不能
T1563_.29.0847c23: 益自根解脱故。夫名食者。必先資益自根
T1563_.29.0847c24: 大種。後乃及餘。飮噉色時於自根大尚不爲
T1563_.29.0847c25: 益。況能及餘。由彼諸根境各別故。有時見
T1563_.29.0847c26: 色生喜樂者。縁色觸生是食非色。又不還者
T1563_.29.0847c27: 及阿羅漢解脱食貪。雖見妙食而不生喜。
T1563_.29.0847c28: 無所益故。已説段食界繋及體觸思識三。次
T1563_.29.0847c29: 當顯示觸謂根境識三和所生。心所縁起中
T1563_.29.0848a01: 已廣思擇。思謂意業。識謂了境。此三唯有漏。
T1563_.29.0848a02: 通三界皆有。如是四食體總有十六事。唯後
T1563_.29.0848a03: 三食説有漏言。顯香等三不濫無漏。何縁
T1563_.29.0848a04: 無漏觸等非食。食謂能牽。能資諸有可厭可
T1563_.29.0848a05: 斷愛生長處。無漏雖資他所牽有。而自無有
T1563_.29.0848a06: 牽有功能。非可厭斷愛生長處。故不建立在
T1563_.29.0848a07: 四食中。即由此因望他界地。雖有漏法亦非
T1563_.29.0848a08: 食體。他界地法雖亦爲因能資現有。而不能
T1563_.29.0848a09: 作牽後有因。故不名食。諸無漏法現在前時。
T1563_.29.0848a10: 雖能爲因資根大種。而不能作牽後有因。雖
T1563_.29.0848a11: 暫爲因資根大種。而但爲欲成己勝依。速
T1563_.29.0848a12: 趣涅槃永滅諸有。自地有漏現在前時。資現
T1563_.29.0848a13: 令増能招後有。由此已釋段食爲因招後有
T1563_.29.0848a14: 義。謂觸等食牽後有時。亦牽當來内法香
T1563_.29.0848a15: 等現内香等。資觸等因令牽當有。亦能自取
T1563_.29.0848a16: 當來香等爲等流果是故段食與後有因同一
T1563_.29.0848a17: 果故。亦能牽有故名爲食。然香味觸體類有
T1563_.29.0848a18: 三。謂異熟生等流長養。由外香等覺發身
T1563_.29.0848a19: 中内香味觸令成食事。故所説食其理定成。
T1563_.29.0848a20: 如契經説。食有四種。能令部多有情安住。
T1563_.29.0848a21: 及能資益諸求生者。言部多者。顯已生義。
T1563_.29.0848a22: 諸趣生已皆謂已生。復説求生。爲何所*目。
T1563_.29.0848a23: 此*目中有。由佛世尊以五種名説中有故。
T1563_.29.0848a24: 何等爲五。一者意成。從意生故。是牽引業所
T1563_.29.0848a25: 引果義。若爾此應有太過失。不爾。中有不
T1563_.29.0848a26: 攬外縁精血等物以成身故。二者求生。多喜
T1563_.29.0848a27: 尋察當生處故。生謂生有。中有多求趣生有
T1563_.29.0848a28: 處。三者食香。身資香食往生處故。四者中
T1563_.29.0848a29: 有。死生二有無間有故。五者名起。死有無
T1563_.29.0848b01: 間支體無缺。身頓起故。或復對向當生決定。
T1563_.29.0848b02: 暫時起故。何縁説食唯有四種。一切有爲皆
T1563_.29.0848b03: 有食用。經説涅槃亦有食故。如契經説。涅槃
T1563_.29.0848b04: 有食。所謂覺支。雖諸有爲皆有食用。而就勝
T1563_.29.0848b05: 説。謂大仙尊爲所化者。就資有勝唯説四食。
T1563_.29.0848b06: 謂初二食能益此身所依能依。後之二食能
T1563_.29.0848b07: 引當有。能起當有。如次資益引起名色。二
T1563_.29.0848b08: 種有身故立四食。所依謂色即有根身。能依
T1563_.29.0848b09: 謂名即心心所。此中段食資益所依。以有根
T1563_.29.0848b10: 身由此住故。此中觸食資益能依。以心心所
T1563_.29.0848b11: 由此活故。如是二食於已生有資益功能最
T1563_.29.0848b12: 爲殊勝。思爲引業識爲種子。引起當有。謂由
T1563_.29.0848b13: 業故能引當來名色二有。業既引已愛潤識
T1563_.29.0848b14: 種。能令當有名色身起。故契經説。業爲生
T1563_.29.0848b15: 因愛爲起因。如是二食於未生有引起功能
T1563_.29.0848b16: 最爲殊勝。故唯説此四種爲食。此四食中後
T1563_.29.0848b17: 二如生母。生未生故。前二如養母。養已生故。
T1563_.29.0848b18: 餘廣決擇如順正理。今更應思前釋四有。死
T1563_.29.0848b19: 生二有唯一刹那。於此時中何識現起。此識
T1563_.29.0848b20: 復與何受相應。定心無心得死生不。住何性
T1563_.29.0848b21: 識得入涅槃。於命終時識何處滅。斷末摩者
T1563_.29.0848b22: 其體是何。頌曰
T1563_.29.0848b23:     斷善根與續 離染退死生
T1563_.29.0848b24:     許唯意識中 死生唯捨受
T1563_.29.0848b25:     非定無心二 二無記涅槃
T1563_.29.0848b26:     漸死足齊心 最後意識滅
T1563_.29.0848b27:     下人天不生 斷末摩水等
T1563_.29.0848b28: 論曰。斷善續善離界地染。從離染退命終受
T1563_.29.0848b29: 生。此六位中唯許意識。皆是意識不共法故。
T1563_.29.0848c01: 五識於此無有功能。生言兼攝中有初念。意
T1563_.29.0848c02: 識雖具三受相應。而死生時唯有捨受非苦
T1563_.29.0848c03: 樂受。性不明利順死生時苦樂二受。性極明
T1563_.29.0848c04: 利不順死生。非明利識有死生義。以死生時
T1563_.29.0848c05: 必昧劣故。由此故説。下三靜慮唯近分心有
T1563_.29.0848c06: 死生理。以根本地無捨受故。雖説在意識得
T1563_.29.0848c07: 有死生。而非在定心有死生理。非界地別有
T1563_.29.0848c08: 死生故。設界地同極明利故。由勝加行所引
T1563_.29.0848c09: 發故。又在定心能攝益故。必由損害方有命
T1563_.29.0848c10: 終。諸在定心非染汚故。必由染汚方得受
T1563_.29.0848c11: 生。異地染心亦攝益故。無命終理加行起故
T1563_.29.0848c12: 無受生理。異地染心必勝地攝。無容樂往劣
T1563_.29.0848c13: 地受生。異地無記。以非染汚加行起故。亦
T1563_.29.0848c14: 無生死亦非無心。有死生義理相違故。死有
T1563_.29.0848c15: 二種。或他所害。或任運終。處無心位他不
T1563_.29.0848c16: 能害。有殊勝法任持身故。處無心位非任運
T1563_.29.0848c17: 終。入心定能引出心故。謂入心作等無間縁。
T1563_.29.0848c18: 取依此身心等果法。必無有別法能礙令不
T1563_.29.0848c19: 生。若所依身將欲變壞。必定還起屬此身心。
T1563_.29.0848c20: 方得命終更無餘理。又有契經證非無心命
T1563_.29.0848c21: 終故契經説。無想有情由想起已從彼處歿。
T1563_.29.0848c22: 非無心位可得受生。必由勝心現所引故。住
T1563_.29.0848c23: 昧劣位而受生故。離起煩惱無受生故。亦有
T1563_.29.0848c24: 契經證非無心受生。故契經言。識若不入母
T1563_.29.0848c25: 胎中者。名色得成羯剌藍不。乃至廣説。然
T1563_.29.0848c26: 死有心雖通三性。而阿羅漢必無染心。雖有
T1563_.29.0848c27: 善心及二無記。而強盛故不入涅槃。入涅槃
T1563_.29.0848c28: 心唯二無記。謂威儀路或異熟生。若説欲界
T1563_.29.0848c29: 有捨異熟入涅槃心。通二無記。若説欲界
T1563_.29.0849a01: 無捨異熟入涅槃心。但威儀路。必無離受而
T1563_.29.0849a02: 獨有心。劣善何故不入涅槃。以彼善心有異
T1563_.29.0849a03: 熟故。諸阿羅漢厭背未來諸異熟果。入涅槃
T1563_.29.0849a04: 故。若爾住異熟應不入涅槃。不爾。已簡言
T1563_.29.0849a05: 厭背未來故。何不厭背現在異熟。知依現異
T1563_.29.0849a06: 熟永斷諸有故。依現異熟證無學果。知彼有
T1563_.29.0849a07: 恩不深厭患。諸阿羅漢深厭當生。故命終時
T1563_.29.0849a08: 避彼因善。唯二無記勢力劣故。順於昧劣相
T1563_.29.0849a09: 續斷心。故入涅槃唯二無記。眼等諸識雖依
T1563_.29.0849a10: 色根而無方所。況復意識。然約身根滅處説
T1563_.29.0849a11: 者。若頓死者。意識身根欻然總滅。非有別
T1563_.29.0849a12: 處。若漸死者。往下人天於足*齊心如次識
T1563_.29.0849a13: 滅。謂墮惡趣説名往下。彼識最後兩足處滅。
T1563_.29.0849a14: 若往人趣識滅於*齊。若往生天識滅心處。諸
T1563_.29.0849a15: 阿羅漢説名不生。彼最後心亦心處滅。有餘
T1563_.29.0849a16: 師説。彼滅在頂。正命終時於足等處身根滅
T1563_.29.0849a17: 故。意識隨滅。臨命終時身根漸減。至足等
T1563_.29.0849a18: 處*欻然都滅。如以少水置炎石上。漸減漸
T1563_.29.0849a19: 消一處都盡。必無同分相續爲因能無間生
T1563_.29.0849a20: 所趣後有。唯漸命終者。臨命終時有爲斷末
T1563_.29.0849a21: 摩。苦受所逼無有別物。名爲末摩。然於身中
T1563_.29.0849a22: 有別處所。風熱炎盛所逼切時。極苦受生即
T1563_.29.0849a23: 便致死。得末摩稱。如有頌曰
T1563_.29.0849a24:     身中有別處 觸便令命終
T1563_.29.0849a25:     如青蓮花鬚 微塵等所觸
T1563_.29.0849a26: 若水火風不平縁合。互相乖反或總或別。勢
T1563_.29.0849a27: 用増盛傷害末摩。如以利刀分解支節。因斯
T1563_.29.0849a28: 引發極苦受生。從此須臾定當捨命。由茲理
T1563_.29.0849a29: 故名斷末摩。非如斬薪説名爲斷。如斷無覺
T1563_.29.0849b01: 故得斷名。好發語言譏刺於彼。隨實不實
T1563_.29.0849b02: 傷切人心。由此當招斷末摩苦。何縁地界非
T1563_.29.0849b03: 斷末摩。以無第四内災患故。内三災患。謂
T1563_.29.0849b04: 風熱痰水火風増隨所應起。有説此似外器
T1563_.29.0849b05: 三災。此斷末摩天中非有。然諸天子將命終
T1563_.29.0849b06: 時。先有五種小衰相現。一者衣服嚴具絶可
T1563_.29.0849b07: 意聲。二者自身光明*欻然昧劣。三者於沐
T1563_.29.0849b08: 浴位水渧著身。四者本性囂馳今滯一境。
T1563_.29.0849b09: 五者眼本凝寂今數瞬動。此五相現非定命
T1563_.29.0849b10: 終。遇勝善縁猶可轉故。復有五種大衰相現。
T1563_.29.0849b11: 一者衣染埃塵。二者花鬘萎萃。三者兩腋汗
T1563_.29.0849b12: 出。四者臭氣入身。五者不樂本座。此五相
T1563_.29.0849b13: 現決定命終。設遇強縁亦不轉故。世尊於此
T1563_.29.0849b14: 有情世間生住歿中建立三聚何謂三聚。頌
T1563_.29.0849b15:
T1563_.29.0849b16:     正邪不定聚 聖造無間餘
T1563_.29.0849b17: 論曰。一正性定聚。二邪性定聚。三不定性
T1563_.29.0849b18: 聚。何名正性。謂世尊言。貪無餘斷。瞋無餘
T1563_.29.0849b19: 斷。癡無餘斷。一切煩惱皆無餘斷。是名正性。
T1563_.29.0849b20: 何故唯斷説名正性。謂此永盡邪僞法故。又
T1563_.29.0849b21: 體是善常。智者定愛故。世尊亦説。聖道名正
T1563_.29.0849b22: 性。經説趣入正性離生故。何名邪性。謂有三
T1563_.29.0849b23: 種。一趣邪性。二業邪性。三見邪性。即是惡趣
T1563_.29.0849b24: 五無間業。五不正見如次爲體。於二定者學
T1563_.29.0849b25: 無學法。五無間業如其次第。定趣離繋地獄
T1563_.29.0849b26: 果故。成就此者得此聚名。即名爲聖。造無間
T1563_.29.0849b27: 者。正脱已脱。煩惱縛故説名爲聖。聖是自在
T1563_.29.0849b28: 離繋縛義。或遠衆惡。故名爲聖。獲得畢竟離
T1563_.29.0849b29: 繋得故。或善所趣。故名爲聖。中無間隔。故名
T1563_.29.0849c01: 無間。好爲此因故名爲造。正邪定餘名不定
T1563_.29.0849c02: 性。彼待二縁可成二故。非定屬一得不定名
T1563_.29.0849c03: *説一切有部顯宗論*卷第十五
T1563_.29.0849c04:
T1563_.29.0849c05:
T1563_.29.0849c06:
T1563_.29.0849c07: 阿毘達磨藏顯宗論卷第十六
T1563_.29.0849c08:   尊者衆賢造
T1563_.29.0849c09:  *三藏法師玄奘奉  *詔譯 
T1563_.29.0849c10:   辯縁起品第四之五
T1563_.29.0849c11: 如是已辯有情世間器世間今當辯頌曰
T1563_.29.0849c12:     安立器世間 風輪最居下
T1563_.29.0849c13:     其量廣無數 厚十六洛叉
T1563_.29.0849c14:     次上水輪深 十一億二萬
T1563_.29.0849c15:     下八洛叉水 餘凝結成金
T1563_.29.0849c16:     此水金輪廣 徑十二洛叉
T1563_.29.0849c17:     三千四百半 周圍此三倍
T1563_.29.0849c18: 論曰。此百倶胝四大洲界。如是安立同壞同
T1563_.29.0849c19: 成。謂諸有情法爾修得諸靜慮故。下命終已
T1563_.29.0849c20: 生第二等靜慮地中。下器世間三災所壞。經
T1563_.29.0849c21: 久遠已依下空中。由諸有情業増上力。有微
T1563_.29.0849c22: 風起。後後轉増蟠結成輪。其體堅密。假設有
T1563_.29.0849c23: 一大諾健那。以金剛輪奮威懸撃。金剛有碎
T1563_.29.0849c24: 風輪無損。如是風輪廣無數。厚十六億踰繕
T1563_.29.0849c25: 那。又諸有情業増上力。起大雲雨澍風輪上。
T1563_.29.0849c26: 滴如車軸積水成輪。如是水輪於未凝結位。
T1563_.29.0849c27: 深十一億二萬踰繕那。廣稱風輪。有言狹小
T1563_.29.0849c28: 有情業力持令不散。如所食飮未熟變時。終
T1563_.29.0849c29: 不移流墮於熟藏。有餘師説。由風所持令不
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