SAT DB

T1562_.29.0642a01: 眠。何縁隨眠唯貪等十。非餘忿等。唯此十
T1562_.29.0642a02: 種習氣堅牢非忿等故。謂唯此十習氣堅牢。
T1562_.29.0642a03: 起便難歇如擔山火。或如怨結。故名隨眠。若
T1562_.29.0642a04: 爾恨應是隨眠性。不爾隨眠任運轉故。要設
T1562_.29.0642a05: 功用恨方隨轉。然諸隨眠性尤重故。不設功
T1562_.29.0642a06: 用亦堅固轉。或恨隨瞋有所作故。謂諸恨垢
T1562_.29.0642a07: 是瞋等流。隨瞋所爲方有所作。憶念種種瞋
T1562_.29.0642a08: 恚相時。隨瞋所爲結恨不捨。故無恨垢成隨
T1562_.29.0642a09: 眠失是爲訓釋。建立隨眠稽留有情久住生
T1562_.29.0642a10: 死。或令流轉於生死中。從有頂天至無間獄。
T1562_.29.0642a11: 由彼相續於六瘡門泄過無窮。故名爲漏。極
T1562_.29.0642a12: 漂善品故名瀑流。於界趣生和合名軛。執取
T1562_.29.0642a13: 彼彼自體名取。經主此中復作是説。若善釋
T1562_.29.0642a14: 者應作是言。諸境界中流注相續。泄過不絶。
T1562_.29.0642a15: 故名爲漏。若勢増上説名瀑流。謂諸有情若
T1562_.29.0642a16: 墜於彼。唯可隨順無能違逆。湧泛漂激難違
T1562_.29.0642a17: 拒故。於現行時非極増上。説名爲軛。但令有
T1562_.29.0642a18: 情與種種類苦和合故。或數現行故名爲軛。
T1562_.29.0642a19: 執欲等故説名爲取。彼有何善。釋四名中。二
T1562_.29.0642a20: 與我同。二違理故。謂彼所説諸境界中。流注
T1562_.29.0642a21: 相續泄過不絶。故名爲漏。即我宗説由彼相
T1562_.29.0642a22: 續。於六瘡門泄過無窮。故名爲漏。非離諸漏
T1562_.29.0642a23: 有別相續。由彼勢力於境泄過。即諸煩惱或
T1562_.29.0642a24: 總或別。流注不絶得相續名。説於六瘡門即
T1562_.29.0642a25: 説於六境。彼言不絶即我無窮。與我何殊獨
T1562_.29.0642a26: 言彼善。彼勢増上説名瀑流。即我宗言極漂
T1562_.29.0642a27: 善品。與我何別。彼獨善耶。言現行時非極
T1562_.29.0642a28: 増上説名爲軛。令與種種苦和合故。此與理
T1562_.29.0642a29: 違。於現行時若非増上。何能令與種種苦合。
T1562_.29.0642b01: 如何可説彼釋爲善。又諸善法數數現行。亦
T1562_.29.0642b02: 令有情與衆苦合。應與煩惱倶立軛名。若言
T1562_.29.0642b03: 我釋亦同此過。此難非理。我説煩惱由發業
T1562_.29.0642b04: 門。有此能故所釋取義亦與理違。謂若取名
T1562_.29.0642b05: 唯因愛者。説取縁有義如何成。應但説言愛
T1562_.29.0642b06: 縁有故。又如前際後際業縁。亦應通攝一切
T1562_.29.0642b07: 煩惱。如縁起中已廣思擇。由彼所釋違正理
T1562_.29.0642b08: 故。毘婆沙師不作是説
T1562_.29.0642b09: ＊説一切有部順正理論＊卷第五十三
T1562_.29.0642b10:
T1562_.29.0642b11:
T1562_.29.0642b12:
T1562_.29.0642b13: 阿毘達磨順正理論卷第五十四
T1562_.29.0642b14:   尊者衆賢造
T1562_.29.0642b15: 　＊三藏法師玄奘奉　　詔譯　
T1562_.29.0642b16:   ＊辯隨眠品第五之十
T1562_.29.0642b17: 如是已辯隨眠并纒。世尊説爲漏瀑流等。爲
T1562_.29.0642b18: 唯爾所爲更有餘。頌曰
T1562_.29.0642b19:     由結等差別復説有五種
T1562_.29.0642b20: 論曰。即諸煩惱結縛隨眠。隨煩惱纒義有別
T1562_.29.0642b21: 故。復説五種且結云何。頌曰
T1562_.29.0642b22:     結九物取等立見取二結
T1562_.29.0642b23:     由二唯不善及自在起故
T1562_.29.0642b24:     纒中唯嫉慳建立爲二結
T1562_.29.0642b25:     或二數行故爲賤貧困故
T1562_.29.0642b26:     遍顯隨惑故惱亂二部故
T1562_.29.0642b27: 論曰。結有九種。一愛結二恚結三慢結四無
T1562_.29.0642b28: 明結五見結六取結七疑結八嫉結九慳結。
T1562_.29.0642b29: 以此九種於境於生。有繋縛能故名爲結。如
T1562_.29.0642c01: 契經説。苾芻當知。非眼繋色非色繋眼。繋謂
T1562_.29.0642c02: 此中所有欲貪。又契經説。諸愚夫類。無聞異
T1562_.29.0642c03: 生結縛故生。結縛故死。由結縛故從此世間
T1562_.29.0642c04: 往彼世間。或有此故令諸有情合衆多苦故
T1562_.29.0642c05: 名爲結。是衆苦惱安足處故此中愛結謂三
T1562_.29.0642c06: 界貪。此約所依及所縁故。所言貪者。謂有心
T1562_.29.0642c07: 所樂。可意想所攝受行。即於諸有及諸有具。
T1562_.29.0642c08: 所起樂著説名爲貪。何縁此貪説名爲愛。此
T1562_.29.0642c09: 染心所隨樂境故。恚謂於違想及別離欲所
T1562_.29.0642c10: 攝。受行中令心増背。慢謂七慢。如前已釋。
T1562_.29.0642c11: 言無明結者。謂三界無知。此約所依非所縁
T1562_.29.0642c12: 故。以諸無漏法不墮界故。無明亦用彼爲所
T1562_.29.0642c13: 縁故。此廣分別如縁起中。見結取結倶邪推
T1562_.29.0642c14: 度相。別顯彼相廣如五見中。於前分別邊執
T1562_.29.0642c15: 見處。見計爲我有漏行中。計斷計常名邊執
T1562_.29.0642c16: 見。於中斷見名何所目。謂執死後行不續生。
T1562_.29.0642c17: 豈不此即是撥後有邪見。雖有此責現見世
T1562_.29.0642c18: 間。有行相同而體差別。如慈與愛體異行同
T1562_.29.0642c19: 如何行同而體差別。如起加行欲饒益他。若
T1562_.29.0642c20: 屬染心從愛所起。若從慈起屬不染心。是謂
T1562_.29.0642c21: 行同而體差別。如是於行見不續生。從邪方
T1562_.29.0642c22: 便生此屬斷見。離方便而起此屬邪見。亦是
T1562_.29.0642c23: 行同而體差別。此斷常見由何而生。且斷見
T1562_.29.0642c24: 生或由尋伺。見諸行法有窮盡故。於縁起理
T1562_.29.0642c25: 不覺了故。或由定力於他有情許有煩惱。彼
T1562_.29.0642c26: 命終後不見中生二有續故。宿住隨念智有
T1562_.29.0642c27: 礙故。由如是等有斷見生。若常見生或由尋
T1562_.29.0642c28: 伺。見行相似相續轉故。能憶先時所更事故。
T1562_.29.0642c29: 受持外道常見論故。或由定力隨念宿住所
T1562_.29.0643a01: 更事故。如有頌言
T1562_.29.0643a02:     由觀見死生或憶念前際
T1562_.29.0643a03:     以闕正道故外仙我見増
T1562_.29.0643a04: 此中三見名爲見結。見戒禁取名爲取結。依
T1562_.29.0643a05: 如是理故有説言。頗有見相應法爲愛結繋
T1562_.29.0643a06: 非見結繋。非不有見隨眠隨増。曰有。云何集
T1562_.29.0643a07: 智已生滅智未生。見滅道所斷二取相應法。
T1562_.29.0643a08: 自部愛結爲所縁繋非見結繋。遍行見結已
T1562_.29.0643a09: 永斷故。自部見結所縁相應二倶無故。非不
T1562_.29.0643a10: 有見隨眠隨増。二取見隨眠於彼隨増故。何
T1562_.29.0643a11: 縁三見別立見結。二取別立爲取結耶。三見
T1562_.29.0643a12: 二取物取等故。謂彼三見有十八物。二取亦
T1562_.29.0643a13: 然故名物等。説此物等於義何益。於結義中
T1562_.29.0643a14: 見有益故。此言意説如貪瞋等。一一獨能成
T1562_.29.0643a15: 一結事。三見二取各十八物。和合各成一結
T1562_.29.0643a16: 事故。若異此者應説五見各爲一結。如貪瞋
T1562_.29.0643a17: 等故見及取各十八物。共立一結方敵貪等。
T1562_.29.0643a18: 若爾身見邊見見取有十八物。戒取邪見十
T1562_.29.0643a19: 八亦然。豈非物等。不爾本釋其理決定。所以
T1562_.29.0643a20: 者何。以取等故三見等所取二取等能取。所
T1562_.29.0643a21: 取能取有差別故。謂於諸行計我斷常。或撥
T1562_.29.0643a22: 爲無後起二取執見第一。或執爲淨不雜亂
T1562_.29.0643a23: 故本釋爲善。有説。由物及聲等故。有説。貪著
T1562_.29.0643a24: 有及財者見結於彼繋用増上。若有貪著涅
T1562_.29.0643a25: 槃樂者。取結於彼繋用増上。疑結謂於四
T1562_.29.0643a26: 諦猶豫。此異於慧有別法體。於四諦者。謂於
T1562_.29.0643a27: 苦諦心懷猶豫爲苦非苦。乃至於道猶豫亦
T1562_.29.0643a28: 然。前四能牽正決定起。後四能引邪決定生。
T1562_.29.0643a29: 自外事中邪猶豫轉。非迷諦故不名爲疑。已
T1562_.29.0643b01: 見諦者彼猶未滅。簡彼故言於諦猶豫。令心
T1562_.29.0643b02: 不喜説名爲嫉。此異於瞋有別法體。故有釋
T1562_.29.0643b03: 嫉不耐他榮。謂此於他諸興盛事。專求方便
T1562_.29.0643b04: 破壞爲先。令心焦熱故名不喜。是瞋隨眠
T1562_.29.0643b05: 等流果故。專心爲欲損壞他故。正隨憂根而
T1562_.29.0643b06: 現行故。唯欲界繋非色無色。欲界諸處皆通
T1562_.29.0643b07: 現成。唯除北洲成而不現。令心悋著説名爲
T1562_.29.0643b08: 慳。謂勿令斯捨離於我。令心堅執故名爲慳。
T1562_.29.0643b09: 耽著法財以爲上首。不欲離己故名悋著。此
T1562_.29.0643b10: 是欲貪等流性故。專心護己資具等故。唯欲
T1562_.29.0643b11: 界繋非色無色。何故纒中嫉慳二種。建立爲
T1562_.29.0643b12: 結非餘纒耶。若立八纒應作是釋。二唯不善
T1562_.29.0643b13: 自在起故。謂唯此二兩義具足。餘六無一具
T1562_.29.0643b14: 兩義者。無慚無愧雖唯不善非自在起。悔自
T1562_.29.0643b15: 在起非唯不善餘兩皆無。若立十纒應作是
T1562_.29.0643b16: 釋。唯嫉慳二過失尤重。故十纒中立二爲結。
T1562_.29.0643b17: 由此二種數現行故。謂生欲界雖有九六三
T1562_.29.0643b18: 結無結。而經唯説嫉慳二結惱亂人天。以勝
T1562_.29.0643b19: 趣中二數行故。又二能爲賤貧因故。謂雖生
T1562_.29.0643b20: 在二善趣中。而爲賤貧重苦所軛。現見卑賤
T1562_.29.0643b21: 及諸乏財。乃至極親亦不敬愛。又二遍顯隨
T1562_.29.0643b22: 煩惱故。謂隨煩惱總有二種。一慼倶行。二歡
T1562_.29.0643b23: 倶行。嫉慳遍顯如是二相。又此二能惱二部
T1562_.29.0643b24: 故。謂在家衆於財位中。由嫉及慳極爲惱亂。
T1562_.29.0643b25: 若出家衆於教行中。由嫉及慳極爲惱亂。或
T1562_.29.0643b26: 能惱天阿素洛衆。謂因色味極相擾惱。或此
T1562_.29.0643b27: 能惱人天二衆。如世尊告憍尸迦言。由嫉慳
T1562_.29.0643b28: 結人天惱亂。或此二能惱自他衆。謂由嫉故
T1562_.29.0643b29: 惱亂他朋。由内懷慳惱亂自侶。故十纒内立
T1562_.29.0643c01: 二爲結。佛於餘處依差別門。即以結聲説有
T1562_.29.0643c02: 五種。頌曰
T1562_.29.0643c03:     又五順下分由二不超欲
T1562_.29.0643c04:     由三復還下攝門根故三
T1562_.29.0643c05:     或不欲發趣迷道及疑道
T1562_.29.0643c06:     能障趣解脱故唯説斷三
T1562_.29.0643c07: 論曰。何等爲五謂有身見戒禁取疑欲貪瞋
T1562_.29.0643c08: 恚。如是五種於下分法。能爲順益故名下分。
T1562_.29.0643c09: 然下分法略有二種。一下界謂欲界。二下有
T1562_.29.0643c10: 情謂諸異生。雖得聖法而不能超下分界者。
T1562_.29.0643c11: 由爲欲貪瞋恚二結所繋縛故。雖離欲貪而
T1562_.29.0643c12: 不能越。下有情者由爲身見戒取疑結所繋
T1562_.29.0643c13: 縛故。諸有情住欲界獄中。欲貪及瞋猶如獄
T1562_.29.0643c14: 卒。由彼禁約不越獄故。身見等三如防邏者。
T1562_.29.0643c15: 設有方便超欲界獄。彼三執還置獄中故。順
T1562_.29.0643c16: 下分結由此唯五。已見諦者由欲貪瞋。不超
T1562_.29.0643c17: 下界其義可爾。唯此但是欲界繋故。離欲貪
T1562_.29.0643c18: 者見斷一切皆令不越下分有情。何故世尊
T1562_.29.0643c19: 唯説三種。雖有此責而佛世尊略攝門根且
T1562_.29.0643c20: 説三種。言攝門者見所斷惑類總有三。唯一
T1562_.29.0643c21: 通二通四部故。説此二種攝彼三門類顯彼
T1562_.29.0643c22: 故。言攝根者身見等三。是餘三根以邊執見
T1562_.29.0643c23: 見取邪見。如其次第隨有身見戒禁取疑三
T1562_.29.0643c24: 種勝根而得轉故。説此三種攝彼三根。故順
T1562_.29.0643c25: 下分唯有此五。若唯此五名順下分結。何故
T1562_.29.0643c26: 世尊訶具壽大母。癡人何故如是受持唯立
T1562_.29.0643c27: 爾所名下分結。以彼唯立如是五種。正現行
T1562_.29.0643c28: 時名下分結。世尊意立設不現行亦順下分。
T1562_.29.0643c29: 是故訶彼顯身見等。若行不行但未斷時皆
T1562_.29.0644a01: 順下分。依如是理故責彼言。若爾汝同嬰兒
T1562_.29.0644a02: 外道所解庸淺乃至廣説。若已斷便失順下
T1562_.29.0644a03: 分性耶。順下分相雖斷不失然若被斷失彼
T1562_.29.0644a04: 結名。若已斷時不名結者。三結先斷已失結
T1562_.29.0644a05: 名。契經不應作如是説。斷五下分結得成不
T1562_.29.0644a06: 還果。以不還果總説有二。一次第證二超越
T1562_.29.0644a07: 成。斷二斷三如次得果。由不定故説五無失。
T1562_.29.0644a08: 約容有説可斷五故。諸得預流六煩惱斷。何
T1562_.29.0644a09: 縁但説斷三結耶。此亦如前攝門根故。雖但
T1562_.29.0644a10: 有一通於二部。即擧彼相以顯彼體。由此故
T1562_.29.0644a11: 説攝彼三門。或有餘師作如是釋。趣異方者
T1562_.29.0644a12: 有三種障。一不欲發。謂見此餘方功徳過失
T1562_.29.0644a13: 故息心不往。二迷正道。謂雖發趣而依邪路
T1562_.29.0644a14: 不至彼方。三疑正道。謂不諳悉見有二路人
T1562_.29.0644a15: 皆數遊。便於正道心懷猶豫。此於趣彼爲是
T1562_.29.0644a16: 爲非。如是應知趣解脱者。亦有如是相似三
T1562_.29.0644a17: 障。謂由身見於蘊涅槃。見執我斷功徳過失。
T1562_.29.0644a18: 故於解脱不欲發趣。由戒禁取雖求解脱。而
T1562_.29.0644a19: 迷正路依世間道。徒經辛苦不至涅槃。由疑
T1562_.29.0644a20: 不能善自觀察。見諸邪道有多人修。便於正
T1562_.29.0644a21: 道心懷猶豫。於趣解脱爲是爲非。佛顯預流
T1562_.29.0644a22: 永斷如是。趣解脱障故説斷三。雖見行常亦
T1562_.29.0644a23: 不趣解脱。見世道勝亦迷失正道。撥無聖道
T1562_.29.0644a24: 者亦不信正道。而前三種是後三根後三必
T1562_.29.0644a25: 隨前三轉故。擧本攝末但説前三。佛於餘經
T1562_.29.0644a26: 如順下分。説順上分亦有五種。頌曰
T1562_.29.0644a27:     順上分亦五色無色二貪
T1562_.29.0644a28:     掉擧慢無明令不超上故
T1562_.29.0644a29: 論曰。如是五種體有八物。掉擧等三亦界別
T1562_.29.0644b01: 故。唯修所斷名順上分。順益上分故名順上
T1562_.29.0644b02: 分結。要斷見所斷彼方現行故。見所斷惑未
T1562_.29.0644b03: 永斷時。亦能資彼令順下分。故要永斷見所
T1562_.29.0644b04: 斷惑。方現行者名順上分。此中既説色無色
T1562_.29.0644b05: 貪及順上言。知掉擧等亦色無色非欲界繋。
T1562_.29.0644b06: 品類足論既作是言。結法云何。謂九結。非結
T1562_.29.0644b07: 法云何。謂除九結所餘法。由此證成掉擧一
T1562_.29.0644b08: 種。少分是結謂二界繋。少分非結謂欲界繋。
T1562_.29.0644b09: 於少是結謂聖者。於少非結謂異生。有位是
T1562_.29.0644b10: 結謂已離欲貪。有位非結謂未離欲貪。由如
T1562_.29.0644b11: 是等差別不定。品類足論不説爲結。掉擧擾
T1562_.29.0644b12: 惱三摩地故。於順上分建立爲結。即由此理
T1562_.29.0644b13: 順上分中。不説惛沈順等持故。已辯結縛
T1562_.29.0644b14: 云何。頌曰
T1562_.29.0644b15:     縛三由三受
T1562_.29.0644b16: 論曰。以能繋縛故立縛名。即是能遮趣離
T1562_.29.0644b17: 染義。結縛二相雖無差別。而依本母説縛有
T1562_.29.0644b18: 三。一者貪縛。二者瞋縛。三者癡縛。所餘諸結
T1562_.29.0644b19: 品類同故攝在三中。謂五見疑同癡品類。慢
T1562_.29.0644b20: 慳二結貪品類同。嫉結同瞋故皆三攝。又爲
T1562_.29.0644b21: 顯示已見諦者。餘所應作故説三縛。通縛六
T1562_.29.0644b22: 識身置生死獄故。又佛偏爲覺慧劣者。顯麁
T1562_.29.0644b23: 相煩惱故但説三縛。有餘師説。由隨三受勢
T1562_.29.0644b24: 力所引説縛有三。謂貪多分於自樂受。所縁
T1562_.29.0644b25: 相應二種隨増。少分亦於不苦不樂。於自他
T1562_.29.0644b26: 苦及他樂捨。唯有一種所縁隨増。瞋亦多分
T1562_.29.0644b27: 於自苦受。所縁相應二種隨増。少分亦於不
T1562_.29.0644b28: 苦不樂。於自他樂及他苦捨。唯有一種所縁
T1562_.29.0644b29: 隨増。癡亦多分於自捨受。所縁相應二種隨
T1562_.29.0644c01: 増。少分亦於樂受苦受。於他一切受唯所縁
T1562_.29.0644c02: 隨増。是故世尊依多分理。説隨三受建立三
T1562_.29.0644c03: 縛。何類貪等遮趣離染説名爲縛。謂唯現行。
T1562_.29.0644c04: 若異此者皆成三故。則應畢竟遮趣離染。若
T1562_.29.0644c05: 爾諸有非一切智。欲爲有情説對治者。如何
T1562_.29.0644c06: 方便得如實知。所化有情貪等行別。而爲如
T1562_.29.0644c07: 實説對治門。如何不知貪等行別。諸貪行者
T1562_.29.0644c08: 有如是相謂多言論面色熙怡。含笑先言多
T1562_.29.0644c09: 爲愛語。離忿能忍黠慧好奇。耽話樂詩愛
T1562_.29.0644c10: 歌著舞。喜以粧服嚴具瑩身。好事朋從數
T1562_.29.0644c11: 加沐浴。性多婬逸輕躁歡娯。多笑舒顏軟
T1562_.29.0644c12: 心愍物。録徳鄙悋怯弱隨媚。欣多知友厭背
T1562_.29.0644c13: 寂靜。性無沈密不察所作。輕有悲哀多無
T1562_.29.0644c14: 義語。肌膚軟膩容貌端嚴。巧爲怨傷好樂忌
T1562_.29.0644c15: 苦。輕交薄行多汗體温。身臭處形纖軟爪
T1562_.29.0644c16: 齒。鮮鬚髮美面易皺髮早白。於巧明術性好
T1562_.29.0644c17: 存功。欣説有宗多喜樂福。好居衆首愛集明
T1562_.29.0644c18: 鑒。喜自顧瞻近尋分賞。恭施愛視目送淺觀。
T1562_.29.0644c19: 通俗別機多覺少恚。不能久制身四威儀。輕
T1562_.29.0644c20: 能棄捨財法友欲。而復因斯尋生追悔。聞智
T1562_.29.0644c21: 巧術欲習速成。纔得成已尋復忘失。此等名
T1562_.29.0644c22: 爲貪行者相。諸瞋行者有如是相。謂性躁烈
T1562_.29.0644c23: 卒暴凶險。多懷忿恨難與共居。樂譏他多憂
T1562_.29.0644c24: 慼。無慈喜鬪。怒目低精少睡少言。沈思難
T1562_.29.0644c25: 喜堅持所受。固友固怨所爲急躁。黠慧沈
T1562_.29.0644c26: 密難壞知恩。剛決勤勇無悲樂斷。志猛念強
T1562_.29.0644c27: 堅鋭難當。好多觀察性欣出離。樂施利根多
T1562_.29.0644c28: 正直言。意懷難得是處見過。觸事猜疑嫉妬
T1562_.29.0644c29: 形殘。多諸病惱寡知友饒。怨結慘容色信堅
T1562_.29.0645a01: 固。少驚無畏大勇多愁。頭項臂麁難可摧伏。
T1562_.29.0645a02: 強額多力爲性佷戻。巧術聞智欲習易成。既
T1562_.29.0645a03: 得成已卒難忘失。財法友欲捨已不追。此等
T1562_.29.0645a04: 名爲瞋行者相。諸癡行者有如是相。謂多猶
T1562_.29.0645a05: 豫樂説無宗。雖無能爲而多高擧。不敬闕信
T1562_.29.0645a06: 樂闇多沈。不樂審觀伏眠難覺。多樂敬奉外
T1562_.29.0645a07: 道邪天。所作凶勃所作左僻。勝解劣多忘
T1562_.29.0645a08: 失。懶墮無策心昧 &MT90116;

瞢。破壞法橋常喜閉
T1562_.29.0645a09: 目。所作不了蹙面顰眉。不聰明不相委。不
T1562_.29.0645a10: 相信不別機。憎嫉賢良所爲專執。於善惡説
T1562_.29.0645a11: 不鑒是非。戻若狻貌卒難開曉。不能了別怨
T1562_.29.0645a12: 親處中。鬚髮毛爪多長堅利。眼口衣服眵
T1562_.29.0645a13: 垢可厭。不好花鬘嚴具莊飾。所作昧略輕有
T1562_.29.0645a14: 所爲。多食多愁少慚少愧。不教便作令作不
T1562_.29.0645a15: 爲。應怖情安應安反怖。應傷反悦應悦反傷。
T1562_.29.0645a16: 應笑反啼應啼反笑。於所應作難勸修行。不
T1562_.29.0645a17: 應作中難令止息。少福徳煩惱羸。不能別知
T1562_.29.0645a18: 酢淡等味。多寱語唾齘齒好舐。脣齒穢密。
T1562_.29.0645a19: 能久安住身四威儀。此等名爲癡行者相。諸
T1562_.29.0645a20: 慢行者有如是相。謂心高身矬小。體實堅鞕
T1562_.29.0645a21: 好物參譽。於可遵崇不能敬重。誇衒自徳
T1562_.29.0645a22: 樂毀他能。不可引導堅持可＊受。不樂聽聞師
T1562_.29.0645a23: 友教勅。於他所有多不印順。貪敬殉名大眉
T1562_.29.0645a24: 耐苦。少親友薄風範心廣。大志勇決少懷憂
T1562_.29.0645a25: 慼。多樂出家言論知量。所爲不躁知足大欲。
T1562_.29.0645a26: 具妙辯才不諂不柔難可迴轉。有大勝解不
T1562_.29.0645a27: 可摧伏。發言質直不曲順情。此等名爲慢行
T1562_.29.0645a28: 者相。諸見行者有如是相。謂執堅固鈍根諂
T1562_.29.0645a29: 曲。樂惡喜福輕爾發言。好談論愛思擇。難屈
T1562_.29.0645b01: 伏強習誦。凡有所作不隨他縁。難得意懷難
T1562_.29.0645b02: 令生喜。少厭捨闕正信好持齋戒。厭報災祥。
T1562_.29.0645b03: 親惡朋疎善友。性無悲愍懷聰叡慢。亂顧視
T1562_.29.0645b04: 慘姿顏多惡。夢多分別喜懷猜阻。心恒擾亂
T1562_.29.0645b05: 耽惡所作。性好尋思樂施少憂。堅守難厭見
T1562_.29.0645b06: 行共相。總述如是別相。一一如理應思。諸
T1562_.29.0645b07: 疑行者有如是相。謂多不會遍見過失。喜懷
T1562_.29.0645b08: 愁慼志性剛決。無善懈怠樂著睡眠。好不定
T1562_.29.0645b09: 言事無專一。數生追悔難得意懷。少語遠尋
T1562_.29.0645b10: 營私堪忍。恒爲謀略尠有歡娯。不躁不明不
T1562_.29.0645b11: 知方便。交友易壞難喜忘恩。凝視低睛多不
T1562_.29.0645b12: 信順。所習論智不究根源。微覽枝條状如遍
T1562_.29.0645b13: 悉。凡有所作多不成功。此等名爲疑行者相。
T1562_.29.0645b14: 若於如是六種相中。有具二三乃至皆具。應
T1562_.29.0645b15: 知此類名雜行者。餘隨煩惱諸行者相。此等
T1562_.29.0645b16: 流故准此應釋。已分別縛。隨眠云何。頌曰
T1562_.29.0645b17:     隨眠前已説
T1562_.29.0645b18: 論曰。隨眠有六或七或十或九十八。如前已
T1562_.29.0645b19: 説。隨眠既已説。隨煩惱云何。頌曰
T1562_.29.0645b20:     隨煩惱此餘染心所行蘊
T1562_.29.0645b21: 論曰。能爲擾亂故名煩惱。隨諸煩惱轉得隨
T1562_.29.0645b22: 煩惱名。有古師言。若法不具滿煩惱相名隨
T1562_.29.0645b23: 煩惱。如月不滿得隨月名。然諸隨眠名爲煩
T1562_.29.0645b24: 惱。即此亦得隨煩惱名。以是圓滿煩惱品故。
T1562_.29.0645b25: 由此故説即諸煩惱。有結縛隨眠隨煩惱纒
T1562_.29.0645b26: 義。所餘染汚心所行蘊。隨煩惱起隨惱心故
T1562_.29.0645b27: 得隨煩惱名。不得名煩惱。以闕圓滿煩惱相
T1562_.29.0645b28: 故。若爾染汚思等心所。一切應是隨煩惱攝
T1562_.29.0645b29: 理實應然。若爾何故別説行蘊。勿如思等受
T1562_.29.0645c01: 想亦應隨煩惱攝。此彼何別非無別義。謂煩
T1562_.29.0645c02: 惱相應煩惱同蘊法。由二義相似得隨煩惱
T1562_.29.0645c03: 名。染心所言顯染思等得名隨煩惱。由煩惱
T1562_.29.0645c04: 相應説行蘊言。爲簡受等要煩惱同蘊名隨
T1562_.29.0645c05: 煩惱故。由此本論作如是言。除諸煩惱餘染
T1562_.29.0645c06: 心所。行蘊所攝名隨煩惱。或若有法從煩惱
T1562_.29.0645c07: 起。煩惱相應行蘊所攝。與諸煩惱相極相隣。
T1562_.29.0645c08: 方可建立名隨煩惱。然兼爲遣隨煩惱中。有
T1562_.29.0645c09: 異論師謬作是解。慳即是愛沈即無明忿即
T1562_.29.0645c10: 瞋等。説此餘言顯彼皆是此之餘義。有於此
T1562_.29.0645c11: 義仍復生疑。謂此餘言亦應攝受。爲遮彼
T1562_.29.0645c12: 故説行蘊言。不爾但應言此餘染心所。本論
T1562_.29.0645c13: 不應説行蘊所攝言。以決定無餘蘊所攝從
T1562_.29.0645c14: 煩惱起。是故於此説行蘊言。還顯此義。由
T1562_.29.0645c15: 此若法與諸煩惱要三義相似。得隨煩惱名。
T1562_.29.0645c16: 一是煩惱垢。二煩惱相應。三煩惱同蘊。故我
T1562_.29.0645c17: 於此明見頌中有如是義。謂此煩惱亦名隨
T1562_.29.0645c18: 煩惱。及此之餘染心所行蘊。此之餘者顯相
T1562_.29.0645c19: 屬義。意顯若餘是此所起方可建立隨煩惱
T1562_.29.0645c20: 名。然兼爲遮慳即愛等。若爾何故説行蘊言。
T1562_.29.0645c21: 説此餘言義已成故。不爾遮濫説行蘊言。謂
T1562_.29.0645c22: 貪瞋癡如次所起染樂苦捨。容濫此餘故行
T1562_.29.0645c23: 蘊言。還爲顯示無餘蘊攝是煩惱垢。若不爾
T1562_.29.0645c24: 者但説此餘。以何言遮前所説濫。故復須説
T1562_.29.0645c25: 行蘊攝言。隨煩惱名爲目幾法。經種種説故
T1562_.29.0645c26: 有衆多。謂憤發不忍及起惡言類。如世尊告
T1562_.29.0645c27: 婆羅門言。有二十一諸隨煩惱能惱亂心。乃
T1562_.29.0645c28: 至廣説後當略辯。纒煩惱垢攝者。且應先辯。
T1562_.29.0645c29: 纒相云何頌曰
T1562_.29.0646a01:     纒八無慚愧嫉慳并悔眠
T1562_.29.0646a02:     及掉擧惛沈或十加忿覆
T1562_.29.0646a03:     無慚慳掉擧皆從貪所生
T1562_.29.0646a04:     無愧眠惛沈從無明所起
T1562_.29.0646a05:     嫉忿從瞋起悔從疑覆諍
T1562_.29.0646a06: 論曰。根本煩惱亦名爲纒。經説欲貪纒爲縁
T1562_.29.0646a07: 故。若異此者貪等云何可得名爲圓滿煩惱。
T1562_.29.0646a08: 然諸論者離諸隨眠。就勝説纒或八或十。謂
T1562_.29.0646a09: 品類足説有八纒。毘婆沙宗説纒有十。即於
T1562_.29.0646a10: 前八更加忿覆。如是十種繋縛含識置生死
T1562_.29.0646a11: 獄故名爲纒。或十爲因起諸惡行。令拘惡趣
T1562_.29.0646a12: 故名爲纒。無慚無愧嫉慳并悔。掉擧惛沈如
T1562_.29.0646a13: 前已辯。令心昧略惛沈相應。不能持身是爲
T1562_.29.0646a14: 眠相。眠雖亦有惛不相應。此唯辯纒故作是
T1562_.29.0646a15: 説。於此頓説眠三相者。此三與眠義相順故。
T1562_.29.0646a16: 解字義者作是釋言。眠謂於身能爲滋潤。即
T1562_.29.0646a17: 是有力能長養身。由心安眠身増益故。此善
T1562_.29.0646a18: 等別略有四種。謂善不善有覆無覆。諸瑜伽
T1562_.29.0646a19: 師久善思擇。諸誦習者勞役長時。施主多時
T1562_.29.0646a20: 行益他事。此等加行憩息位中。所引睡眠皆
T1562_.29.0646a21: 名爲善。然於加行聞思善心。眠不現行性相
T1562_.29.0646a22: 違故。此於加行修所成心亦不現行彼能治
T1562_.29.0646a23: 故。唯於一類生得善心。眠可現行性羸劣故。
T1562_.29.0646a24: 諸屠羊等不律儀人。專心久行不善加行。諸
T1562_.29.0646a25: 耽欲者於欲境中。專心久行不善加行。諸餘
T1562_.29.0646a26: 一切習惡行者。長時數起不善加行。此等加
T1562_.29.0646a27: 行憩息位中。所引睡眠皆名不善。一切煩惱
T1562_.29.0646a28: 於睡位中。無不皆容現在前故。有覆無記准
T1562_.29.0646a29: 此應釋。無覆無記唯異熟生。起工巧等眠
T1562_.29.0646b01: 便壞故。有餘師説。於眠位中亦威有儀工巧
T1562_.29.0646b02: 心起。然非初位彼可即行。於後夢中方可行
T1562_.29.0646b03: 故。因自友損怨益而生。瞋恚爲先心憤名忿。
T1562_.29.0646b04: 有餘師説。因處非處違逆而生。力能令心無
T1562_.29.0646b05: 顧而轉。乃至子上令心憤發説名爲忿。隱藏
T1562_.29.0646b06: 自罪説名爲覆。罪謂可訶即是毀犯尸羅軌
T1562_.29.0646b07: 則。及諸淨命隱藏即是匿罪欲因。有餘釋言。
T1562_.29.0646b08: 抆拭名覆。謂内懷惡抆拭外邊。是欲令他不
T1562_.29.0646b09: 覺察義。前説若法從煩惱起。方可建立名隨
T1562_.29.0646b10: 煩惱。此中何法何煩惱起。無慚慳掉擧是貪
T1562_.29.0646b11: 等流。要貪爲近因方得生故。無愧眠惛沈是
T1562_.29.0646b12: 無明等流。此與無明相極相隣近故。嫉忿是
T1562_.29.0646b13: 瞋等流。由此相同瞋故。悔是疑等流。因猶豫
T1562_.29.0646b14: 生故。覆有説是貪等流。有説。是無明等流。
T1562_.29.0646b15: 有説。是倶等流。諸有知者因愛生故。諸無知
T1562_.29.0646b16: 者因癡生故。即由此相故。有説言。心著稱譽
T1562_.29.0646b17: 利養恭敬。不了惡行所招當果。是於自罪隱
T1562_.29.0646b18: 匿欲因爲愛無明二等流果。隨惱心法説名
T1562_.29.0646b19: 爲覆。如是十種從煩惱生。是煩惱等流故名
T1562_.29.0646b20: 隨煩惱。餘煩惱垢其相云何。頌曰
T1562_.29.0646b21:     煩惱垢六惱害恨諂誑憍
T1562_.29.0646b22:     誑憍從貪生害恨從瞋起
T1562_.29.0646b23:     惱從見取起諂從諸見生
T1562_.29.0646b24: 論曰。於可毀事決定堅執。難令捨因説名爲
T1562_.29.0646b25: 惱。由有此故世間説爲不可導引。執惡所執
T1562_.29.0646b26: 於他有情。非全不顧擬重攝受爲損惱因。悲
T1562_.29.0646b27: 障惱心説名爲害。於非愛相隨念分別生續。
T1562_.29.0646b28: 忿後起心結怨名恨。有餘師言。欲捨怨結不
T1562_.29.0646b29: 能解脱。此因名恨。由有此故怨結纒心。自惱
T1562_.29.0646c01: 長時空無有果。於可愛境令不隨順。於策勵
T1562_.29.0646c02: 事令心忘失。於諸有恩令不能報。令於喜事
T1562_.29.0646c03: 似有所憂。令於友朋不相委信。令於親屬懷
T1562_.29.0646c04: 棄捨心。令於面上易發慘色。於美談話慶慰
T1562_.29.0646c05: 軟言。令心悵悒都無所顧。事不獲免示有歡
T1562_.29.0646c06: 娯。是諸賢良所遠離處。能爲株杌壞實福田。
T1562_.29.0646c07: 此等名爲恨所有法。恨與忿相有差別者。如
T1562_.29.0646c08: 樺皮火其相猛利。而餘勢弱説名爲忿。如冬
T1562_.29.0646c09: 室熱其相輕微。而餘勢強説名爲恨。由此故
T1562_.29.0646c10: 有説恨相言。忿息已續生令心濁名恨。於己
T1562_.29.0646c11: 情事方便隱匿。矯以謀略誘取他情。實智相
T1562_.29.0646c12: 違心曲名諂。於名利等貪爲先故。欲令他惑
T1562_.29.0646c13: 邪示現因。正定相違心險名誑。釋此名者。謂
T1562_.29.0646c14: 先籌度設此方便。令彼後時生顛倒解故名
T1562_.29.0646c15: 爲誑。然世間説爲利爲名。現相惑他名爲誑
T1562_.29.0646c16: 事。説誑所引身語業事。是誑果故假立誑
T1562_.29.0646c17: 名。如以通名説通果事。心險心曲相差別者。
T1562_.29.0646c18: 如道如杖於他於自因貪因見故有差別。謂
T1562_.29.0646c19: 如險道於諸有情。欲趣餘方能爲損礙。如是
T1562_.29.0646c20: 行者欲趣涅槃。心與誑倶能爲損礙。如卷曲
T1562_.29.0646c21: 杖雖斷其根。而於稠林難挽令出。如是信
T1562_.29.0646c22: 闕有諂曲者。雖以方便斷欲界根。仍難引接
T1562_.29.0646c23: 令出生死。又幻惑他説名爲誑。匿自情事説
T1562_.29.0646c24: 名爲諂。又誑與諂如次是貪諸見等流。如後
T1562_.29.0646c25: 當辯。憍相如前已廣分別。有餘師説。從貪
T1562_.29.0646c26: 所生恃己少年無病壽等諸興盛事。心傲名
T1562_.29.0646c27: 憍。有餘師言。於自相續興盛諸行。耽染爲先
T1562_.29.0646c28: 不顧於他。謂己爲勝心自擧恃。説名爲憍。由
T1562_.29.0646c29: 不顧他與慢有異。如是六種從煩惱生。穢汚
T1562_.29.0647a01: 相麁名煩惱垢。於此六種煩惱垢中。誑憍是
T1562_.29.0647a02: 貪等流。害恨是瞋等流。惱是見取等流。諂是
T1562_.29.0647a03: 諸見等流。如言何曲。謂諸惡見故。諂定是
T1562_.29.0647a04: 諸見等流。此六亦從煩惱生故。如纒亦得隨
T1562_.29.0647a05: 煩惱名。已説諸纒及煩惱垢。今次應辯彼斷
T1562_.29.0647a06: 對治。諸纒垢中誰何所斷。頌曰
T1562_.29.0647a07:     纒無慚愧眠惛掉見修斷
T1562_.29.0647a08:     餘及煩惱垢自在故唯修
T1562_.29.0647a09: 論曰。且十纒中無慚無愧。通與一切不善心
T1562_.29.0647a10: 倶。眠欲界中通與一切意識倶起。＊惛沈掉擧
T1562_.29.0647a11: 通與一切染汚心倶。故五皆通見修所斷。餘
T1562_.29.0647a12: 嫉慳悔忿覆并垢。自在起故唯修所斷。唯與
T1562_.29.0647a13: 修斷他力無明共相應故名自在起。與自在
T1562_.29.0647a14: 起纒垢相應。所有無明唯修斷故。此諸纒垢
T1562_.29.0647a15: 誰通何性。頌曰
T1562_.29.0647a16:     欲三二餘惡上界皆無記
T1562_.29.0647a17: 論曰。欲界所繋眠惛掉三。皆通不善無記二
T1562_.29.0647a18: 性。所餘一切皆唯不善。即欲界繋七纒六垢。
T1562_.29.0647a19: 上二界中隨應所有。一切唯是無記性攝。即
T1562_.29.0647a20: 諂誑憍惛沈掉擧。此諸纒垢誰何界繋。頌曰
T1562_.29.0647a21:     諂誑欲初定三三界餘欲
T1562_.29.0647a22: 論曰。諂誑唯在欲界初定。寧知梵世有諂誑
T1562_.29.0647a23: 耶。以大梵王匿己情事現相誑惑馬勝苾芻。
T1562_.29.0647a24: 傳聞此唯異生所起。非諸聖者亦可現前。惛
T1562_.29.0647a25: 掉憍三通三界繋。所餘一切皆唯在欲。謂十
T1562_.29.0647a26: 六中五如前辯。所餘十一唯欲界繋
T1562_.29.0647a27: ＊説一切有部順正理論＊卷第五十四
T1562_.29.0647a28:
T1562_.29.0647a29:
T1562_.29.0647b01:
T1562_.29.0647b02:
T1562_.29.0647b03: 阿毘達磨順正理論卷第五十五
T1562_.29.0647b04:   尊者衆賢造
T1562_.29.0647b05: 　＊三藏法師玄奘奉　　詔譯　
T1562_.29.0647b06:   ＊辯隨眠品第五之十一
T1562_.29.0647b07: 所辯隨眠及隨煩惱。於中有幾唯依意地。
T1562_.29.0647b08: 有幾通依六識地起。頌曰
T1562_.29.0647b09:     見所斷慢眠自在隨煩惱
T1562_.29.0647b10:     皆唯意地起餘通依六識
T1562_.29.0647b11: 論曰。略説應知諸見所斷。及修所斷一切慢
T1562_.29.0647b12: 眠隨煩惱中自在起者。如是一切皆依意識。
T1562_.29.0647b13: 依五識身無容起故。所餘一切通依六識。謂
T1562_.29.0647b14: 修所斷貪瞋無明。及彼相應諸隨煩惱。即無
T1562_.29.0647b15: 慚愧惛掉及餘大煩惱地法所攝隨煩惱。即
T1562_.29.0647b16: 是放逸懈怠不信。依六識身皆容起故。理應
T1562_.29.0647b17: 通説諸隨煩惱。今此且依麁顯者説。復應思
T1562_.29.0647b18: 擇如先所辯。樂等五受根。對今此中所辯一
T1562_.29.0647b19: 切煩惱隨煩惱。何煩惱等何根相應。於此先
T1562_.29.0647b20: 應＊辯諸煩惱。頌曰
T1562_.29.0647b21:     欲界諸煩惱貪喜樂相應
T1562_.29.0647b22:     瞋憂苦癡遍邪見憂及善
T1562_.29.0647b23:     疑憂餘五喜一切捨相應
T1562_.29.0647b24:     上地皆隨應遍自識諸受
T1562_.29.0647b25: 論曰。欲界所繋諸煩惱中。貪喜樂相應以歡
T1562_.29.0647b26: 行轉遍六識故。瞋憂苦相應以慼行轉遍六
T1562_.29.0647b27: 識故。無明遍與前四相應。歡慼行轉遍六識
T1562_.29.0647b28: 故。與餘煩惱遍相應故。邪見通與憂喜相應。
T1562_.29.0647b29: 歡慼行轉唯意地故。何縁邪見歡慼行轉。如
T1562_.29.0647c01: 次先造罪福業故。疑憂相應以慼行轉唯意
T1562_.29.0647c02: 地故。懷猶豫者求決定知心愁慼故。餘四見
T1562_.29.0647c03: 慢與喜相應。以歡行轉唯意地故。有餘師説。
T1562_.29.0647c04: 不應此五唯喜相應。現見此五現行位中亦
T1562_.29.0647c05: 有憂故。謂世現見執有我者。亦自感傷我受
T1562_.29.0647c06: 苦故。執我斷者亦生憂慼。故契經言諸愚夫
T1562_.29.0647c07: 類。於我斷壞心生驚恐。執自苦行爲淨勝者。
T1562_.29.0647c08: 内心必懷極愁慼故。已之聞智族等下劣。毎
T1562_.29.0647c09: 爲他人所輕陵者。與慢倶起必有慼故。由是
T1562_.29.0647c10: 此五亦憂相應。彼説不然異心起故。謂自感
T1562_.29.0647c11: 傷我受苦者。此但縁苦而自感傷。當於爾時
T1562_.29.0647c12: 不執有我。若起我見現在前時。於我必應有
T1562_.29.0647c13: 歡行轉。懷斷見者見斷徳故。不因斷相而生
T1562_.29.0647c14: 驚恐。懷常見者於斷生怖。然生怖位則不計
T1562_.29.0647c15: 常。執自苦行爲淨勝者。必異心中縁自所受。
T1562_.29.0647c16: 種種苦事而生愁慼。若執苦行爲淨勝時。必
T1562_.29.0647c17: 應生歡見彼徳故。爲他輕＊陵而生慼者。如是
T1562_.29.0647c18: 憂慼必在異心。誰有爲他輕＊陵生慼。而即
T1562_.29.0647c19: 起慢侮蔑於他。故五喜倶誠爲善説。如是別
T1562_.29.0647c20: 説欲界隨眠。歡慼行殊四受倶已。通説皆與
T1562_.29.0647c21: 捨受相應。所以者何。以説捨受癡隨増故。無
T1562_.29.0647c22: 明遍與煩惱相應無簡別故。煩惱相續至究
T1562_.29.0647c23: 竟時。取境 &T049271;

緩起處中欲。漸漸衰微相續便
T1562_.29.0647c24: 斷。爾時煩惱與捨相順。是故皆與捨受相應。
T1562_.29.0647c25: 豈不捨根非歡非慼。如何歡慼煩惱相應。如
T1562_.29.0647c26: 處中人倶無違故。謂歡與慼倶起相違。捨於
T1562_.29.0647c27: 兩邊倶能隨順。是故捨受通與歡慼。煩惱相
T1562_.29.0647c28: 應亦無有過。又貪瞋性非即歡慼。與歡慼法
T1562_.29.0647c29: 相隨順故。容可與彼歡慼法相應。由彼相應

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