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阿毘達磨大毘婆沙論 (No. 1545_ 五百大阿羅漢玄奘譯 ) in Vol. 27

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T1545_.27.0257a01: 無愧惛沈掉擧亦通六識何不身。答亦應
T1545_.27.0257a02: 身而不説者。當知此是有餘之説。復次
T1545_.27.0257a03: 前説通三界獨行遍六識者説之爲身。惛
T1545_.27.0257a04: 沈掉擧雖三界而非獨行遍六識故不
T1545_.27.0257a05: 身。無慚無愧二義倶闕故不身。復
T1545_.27.0257a06: 次隨眠微細勢用増強可名爲身。纒垢麁動
T1545_.27.0257a07: 勢用羸劣故不身。復次前説愛能分別諸
T1545_.27.0257a08: 界諸地諸部故説爲身。有身見等無
T1545_.27.0257a09: 尚不身。何況纒垢
T1545_.27.0257a10: *説一切有部發智大毘婆沙論*卷第四十九
T1545_.27.0257a11:
T1545_.27.0257a12:
T1545_.27.0257a13:
T1545_.27.0257a14: 阿毘達磨大毘婆沙論卷第五十
T1545_.27.0257a15:  五百大阿羅漢等造 
T1545_.27.0257a16:  *三藏法師玄奘奉  詔譯 
T1545_.27.0257a17:   結蘊第二中不善納息第一之五
T1545_.27.0257a18: 七隨眼。謂欲貪隨眠瞋恚隨眠有貪隨眠
T1545_.27.0257a19: 慢隨眠無明隨眠見隨眠疑隨眠。問此七隨
T1545_.27.0257a20: 眠以何爲自性。答以九十八事自性。謂
T1545_.27.0257a21: 欲貪瞋恚隨眠各欲界五部爲十事。有貪隨
T1545_.27.0257a22: 眠色無色界各五部爲十事。慢無明隨眠各
T1545_.27.0257a23: 三界五部爲三十事。見隨眠三界各十二爲
T1545_.27.0257a24: 三十六事。疑隨眠三界各四部爲十二事。由
T1545_.27.0257a25: 此七隨眠以九十八事自性。已説自性
T1545_.27.0257a26: 所以今當説。問何故名隨眠。隨眠是何義。
T1545_.27.0257a27: 答微細義隨増義隨縛義是隨眠義。微細義
T1545_.27.0257a28: 是隨眠義者。欲貪等七行相微細。如七極微
T1545_.27.0257a29: 一細色。隨増義是隨眠義者。欲貪等七普
T1545_.27.0257b01: 一切微細有漏皆悉隨増。乃至一極微。或
T1545_.27.0257b02: 一刹那頃欲貪等七皆隨増故。隨縛義是隨眠
T1545_.27.0257b03: 義者。如空行影水行故。空行謂鳥。水
T1545_.27.0257b04: 行謂魚。鳥以翅力大海。水中有
T1545_.27.0257b05: 善取其相而作是念。無飛鳥能過
T1545_.27.0257b06: 唯除勇迅妙翅鳥王。即逐其影
T1545_.27.0257b07: 水魚便呑之。如是隨眠於一切位
T1545_.27.0257b08: 現起得非理作意。若現前時即受等流或異
T1545_.27.0257b09: 熟果復次微細義是隨眠義者依自性説隨
T1545_.27.0257b10: 増義是隨眠義者。依作用説。隨縛義是隨眠
T1545_.27.0257b11: 義者。依彼得説。復次微細義是隨眠義者。
T1545_.27.0257b12: 自性説。隨増義是隨眠義者。依相續説。
T1545_.27.0257b13: 隨縛義是隨眠義者。依習氣堅牢説。復次微
T1545_.27.0257b14: 細義是隨眠義者。依過去隨眠説。隨増義是
T1545_.27.0257b15: 隨眠義者。依現在隨眠説。隨縛義是隨眠義
T1545_.27.0257b16: 者。依未來隨眠説。復次微細義是隨眠義
T1545_.27.0257b17: 者。依行相説。隨増義是隨眠義者。依所縁
T1545_.27.0257b18: 説。隨縛義是隨眠義者。依相應縛説。復
T1545_.27.0257b19: 次微細義隨増義是隨眠義者。依相應隨眠
T1545_.27.0257b20: 説。隨縛義是隨眠義者。依不相應隨眠説。
T1545_.27.0257b21: 問隨眠皆與心等相應。如何言依不相應
T1545_.27.0257b22: 。答此中於得立隨眠名隨眠故。説名
T1545_.27.0257b23: 隨眠。外國諸師作是説。由四種義故名
T1545_.27.0257b24: 隨眠。謂微細義隨入義隨増義隨縛義。是隨
T1545_.27.0257b25: 眠義。微細義是隨眠義者。謂欲貪等自性行
T1545_.27.0257b26: 相倶極微細。隨入義是隨眠義者。謂欲貪等
T1545_.27.0257b27: 隨入相續無周遍。如油在麻膩在團中
T1545_.27.0257b28: 周遍。隨増義是隨眠義者。謂欲貪等
T1545_.27.0257b29: 相續中展轉隨増。如孩乳母。隨縛義是
T1545_.27.0257c01: 隨眠義者。如空行影水行隨逐。復次微細
T1545_.27.0257c02: 義是隨眠義者。自性説。隨入義是隨眠
T1545_.27.0257c03: 義者。依相應説隨増義是隨眠義者。依
T1545_.27.0257c04: 説。隨縛義是隨眠義者。依彼得
T1545_.27.0257c05: 三事諸隨眠。一以自性故。二以
T1545_.27.0257c06: 果故。三以補特伽羅故。以自性故者。欲貪
T1545_.27.0257c07: 隨眠如興蕖。瞋恚隨眠如辛辣。有愛
T1545_.27.0257c08: 隨眠如乳母衣。慢隨眠如憍傲人。無明隨眠
T1545_.27.0257c09: 盲瞽者。見隨眠如失道者。疑隨眠如
T1545_.27.0257c10: 岐路。以果故者。欲貪隨眠若習若修若多所
T1545_.27.0257c11: 作。當鴿雀鴛鴦等中。瞋恚隨眠若習若修
T1545_.27.0257c12: 若多所作當蜂蝎毒蛇等中。有貪隨眠若
T1545_.27.0257c13: 習若修若多所作當色無色界。慢隨眠
T1545_.27.0257c14: 若習若修若多所作當卑賤種族。無明隨
T1545_.27.0257c15: 眠若習若修若多所作當愚盲種族。見隨
T1545_.27.0257c16: 眠若習若修若多所作當外道種族。疑隨
T1545_.27.0257c17: 眠若習若修若多所作當邊鄙種族。以
T1545_.27.0257c18: 特伽羅故者。欲貪隨眠如難陀等。瞋恚隨眠
T1545_.27.0257c19: 氣嘘指鬘等。有貪隨眠如遏璽多阿邏荼
T1545_.27.0257c20: 嗢達洛迦等。慢隨眠如傲士等。無明隨眠如
T1545_.27.0257c21: 鄔盧頻螺婆迦葉波等。見隨眠如善星等
T1545_.27.0257c22: 疑隨眠如摩洛迦子等。問嫉慳何故不
T1545_.27.0257c23: 。答彼二無隨眠相故。復次隨眠微細
T1545_.27.0257c24: 彼二麁動。復次隨眠輕微彼二尤重。復次隨
T1545_.27.0257c25: 眠猛利彼二數行。復次隨眠是根本煩惱彼二
T1545_.27.0257c26: 是煩惱等流。謂嫉是瞋恚等流。慳是欲貪等
T1545_.27.0257c27: 流。復次隨眠習氣堅固如此地擔山
T1545_.27.0257c28: 火滅雖久其地猶熱。彼二習氣不堅固
T1545_.27.0257c29: 此地草樺皮。火纔滅已其地便冷
T1545_.27.0258a01: 復次隨眠難伏。彼二易伏。是故彼二不
T1545_.27.0258a02: 隨眠。餘纒及垢准二應
T1545_.27.0258a03: 九結。謂愛結恚結慢結無明結見結取結
T1545_.27.0258a04: 疑結嫉結慳結。問此九結以何爲自性。答
T1545_.27.0258a05: 百事自性。謂愛慢無明結。各三界五
T1545_.27.0258a06: 部爲四十五事。恚結唯欲界五部爲五事。見
T1545_.27.0258a07: 結有十八事。謂有身見邊執見各三界見苦
T1545_.27.0258a08: 所斷爲六事。邪見三界各四部爲十二事。取
T1545_.27.0258a09: 結有十八事。謂見取三界各四部爲十二事
T1545_.27.0258a10: 戒禁取三界各見苦道所斷爲六事。疑結三
T1545_.27.0258a11: 界各四部爲十二事。嫉慳結各欲界修所斷
T1545_.27.0258a12: 二事。由此九結以百事自性。已説
T1545_.27.0258a13: 所以今當説。問何故名結。結是何義。答
T1545_.27.0258a14: 繋縛義合苦義雜毒義是結義。所餘廣釋如
T1545_.27.0258a15: 三結處已釋。諸結總義一一自性今當廣説
T1545_.27.0258a16: 云何愛結。謂三界貪。然三界貪於九結中總
T1545_.27.0258a17: 愛結。七隨眠中立二隨眠。謂欲界貪名
T1545_.27.0258a18: 欲貪隨眠。色無色界貪名有貪隨眠。於餘經
T1545_.27.0258a19: 立爲三愛。謂欲愛色愛無色愛。問此三何
T1545_.27.0258a20: 別。答世尊所化根有三品。爲利根者
T1545_.27.0258a21: 愛結。爲中根者二隨眠。爲鈍根者
T1545_.27.0258a22: 界愛。復次世尊所化修有三種。爲初習業
T1545_.27.0258a23: 一愛結。爲已熟修者二隨眠。爲
T1545_.27.0258a24: 作意者三界愛。復次世尊所化樂有
T1545_.27.0258a25: 。爲略者一愛結。爲廣者説
T1545_.27.0258a26: 界愛略廣二隨眠。復次合苦
T1545_.27.0258a27: 義是結義。以三界貪倶令有情苦合非樂故
T1545_.27.0258a28: 一愛結。隨増義是隨眠義。以欲界貪外門
T1545_.27.0258a29: 隨増。色無色貪内門隨増故立二隨眠。染境
T1545_.27.0258b01: 義是愛義。以所染著欲色無色境有差別
T1545_.27.0258b02: 故。立三界愛。云何恚結。謂於有情欲
T1545_.27.0258b03: 損害。問若於非情欲損害亦應是恚。何
T1545_.27.0258b04: 故不説。答從多説故。謂此恚結多於有情
T1545_.27.0258b05: 損害。少於非情。是故不説。復次從
T1545_.27.0258b06: 説故。謂於有情欲損害其罪甚重非
T1545_.27.0258b07: 非情。是故不説復次從本説故。謂此恚結
T1545_.27.0258b08: 要於有情欲損害。然後方於非情亦起。
T1545_.27.0258b09: 是故不説。復次依想説故。謂於非情若起
T1545_.27.0258b10: 恚結。亦於彼處有情想。是故但説於有
T1545_.27.0258b11: 情起。云何慢結。謂七種慢。一慢二過慢三慢
T1545_.27.0258b12: 過慢四我慢五増上慢六卑慢七邪慢。慢謂
T1545_.27.0258b13: 劣謂己勝。於等謂己等。令心高擧。過慢
T1545_.27.0258b14: 謂於等謂己勝勝謂己等心高擧。慢
T1545_.27.0258b15: 過慢謂於勝謂己勝心高擧。我慢謂於
T1545_.27.0258b16: 五取蘊我我所心高擧。増上慢謂
T1545_.27.0258b17: 勝徳己已得心高擧。卑慢謂於
T1545_.27.0258b18: 多勝己少劣心高擧。邪慢謂實全無
T1545_.27.0258b19: 徳謂己有徳。如是七慢總名慢結。云何無
T1545_.27.0258b20: 明結。謂三界無知此説爲善。若作是説
T1545_.27.0258b21: 三界無知。即應無漏縁無明。云何見
T1545_.27.0258b22: 結。謂三見即有身見邊執見邪見。總名
T1545_.27.0258b23: 。云何取結謂二取即見取戒禁取。總名
T1545_.27.0258b24:
T1545_.27.0258b25: 問何故五見中三見立見結。二見立取結
T1545_.27.0258b26: 耶。答於合苦時名等故。謂前三見同是
T1545_.27.0258b27: 女名。後之二見同是男名。以見是女聲。取是
T1545_.27.0258b28: 男聲故復次於合苦時事等故。謂見結
T1545_.27.0258b29: 取結各攝十八事。復次攝隨眠亦等故。謂
T1545_.27.0258c01: 見結取結於九十八隨眠中攝十八。復次
T1545_.27.0258c02: 前三見是推度非執受故。合立見結。後二
T1545_.27.0258c03: 見是推度亦執受故。合立取結。復次前三見
T1545_.27.0258c04: 等推度境故。合立見結。後二見等推度見
T1545_.27.0258c05: 故。合立取結。云何疑結。謂於諦猶豫。問何
T1545_.27.0258c06: 故説此於諦猶豫。答欲疑者得決定故。
T1545_.27.0258c07: 謂如人遠見竪物便生猶豫杌耶人耶。
T1545_.27.0258c08: 設彼是人爲男爲女或見二道便生猶豫
T1545_.27.0258c09: 是所往路爲復非耶。見二衣鉢亦生猶豫
T1545_.27.0258c10: 是我所有他所有耶。或疑此等是實疑結欲
T1545_.27.0258c11: 彼疑得決定故。今顯此疑但是欲界
T1545_.27.0258c12: 無覆無記邪智爲體非眞疑結。眞疑結者。
T1545_.27.0258c13: 謂於苦等四諦猶豫。云何嫉結。謂心妬忌。
T1545_.27.0258c14: 云何慳結。謂心悋護。問何故説此二相別
T1545_.27.0258c15: 耶。答疑者得決定故。謂世間人於
T1545_.27.0258c16: 嫉謂慳於慳謂嫉。於嫉謂慳者。如
T1545_.27.0258c17: 他所得好事。心生妬忌便謂爲慳。然實妬
T1545_.27.0258c18: 忌是嫉非慳。於慳謂嫉者。如
T1545_.27.0258c19: 護妻等便謂爲嫉。然實悋護是慳非嫉。
T1545_.27.0258c20: 彼疑得決定故説嫉與慳二相差別
T1545_.27.0258c21: 問何故於十纒中。唯立慳嫉爲結。答唯此
T1545_.27.0258c22: 二纒有結相故餘無結相故不結。復次
T1545_.27.0258c23: 後顯初故。但説二。謂十纒中嫉慳居
T1545_.27.0258c24: 後爲結則已顯初。復次以嫉與慳獨立
T1545_.27.0258c25: 離二故立爲結餘纒不爾。獨立者。謂自力
T1545_.27.0258c26: 現行。離二者。謂一向不善。忿覆二纒雖能獨
T1545_.27.0258c27: 立亦復離二。而似隨眠爲隨眠相之所
T1545_.27.0258c28: 。其相不顯故不結。由此義故。外國諸
T1545_.27.0258c29: 師説此二種即隨眠性。惛沈掉擧不
T1545_.27.0259a01: 立他力起故亦不二。或是不善或無記
T1545_.27.0259a02: 故。睡眠惡作雖亦獨立而不二睡眠通
T1545_.27.0259a03: 善不善無記。惡作通善不善性故。無慚無愧
T1545_.27.0259a04: 是離二而非獨立。唯嫉與慳獨立離
T1545_.27.0259a05: 隨眠相故。立爲結。復次以嫉與慳最爲
T1545_.27.0259a06: 鄙賤深可厭毀故。立爲結。復次以嫉與
T1545_.27.0259a07: 性甚猥弊違背正理故。立爲結。謂他榮勝
T1545_.27.0259a08: 自無損。何縁於他横生妬忌。雖復積
T1545_.27.0259a09: 百千珍財終不能一錢往至後世。何縁
T1545_.27.0259a10: 固情悋護而不他。復次由二法故。令
T1545_.27.0259a11: 有情於生死中多受毀辱。一無威徳。二極貧
T1545_.27.0259a12: 窮。無威徳者由多嫉妬。極貧窮者由多慳
T1545_.27.0259a13: 。若無威徳極貧窮者父母兄弟妻子僮僕
T1545_.27.0259a14: 尚輕蔑之。況非親者。故十纒中立二爲結。
T1545_.27.0259a15: 復次嫉慳於彼欲界有情猶如獄卒及
T1545_.27.0259a16: 捍者。如罪人縶在囹圄二卒禁守不
T1545_.27.0259a17: 出。復有清潔莊嚴園林二人防捍不
T1545_.27.0259a18: 入。囹圄者喩惡趣。園林者喩人天。獄卒
T1545_.27.0259a19: 防捍喩嫉與慳。欲界有情所以縶在惡趣
T1545_.27.0259a20: 囹圄出。復不人天園者。以
T1545_.27.0259a21: 嫉與慳二結障故。如契經言。時天帝釋往
T1545_.27.0259a22: 詣佛所。作是問。由何結故。人天及龍阿
T1545_.27.0259a23: 素洛等屢興戰鬪。世尊告曰。由嫉與慳。問
T1545_.27.0259a24: 諸有情類或具九結。或有六結。或有三結
T1545_.27.0259a25: 或全無結。具九結者。謂具縛異生。有六結
T1545_.27.0259a26: 者。謂已離欲染異生及未離欲染聖者。有
T1545_.27.0259a27: 者。謂已離欲染聖者。全無結者。謂阿羅
T1545_.27.0259a28: 漢無二結及一結。佛何故説由嫉與
T1545_.27.0259a29: 慳人天龍等屢興戰鬪。答彼經但説諸富貴
T1545_.27.0259b01: 者數現行結成就。謂天帝釋二天中尊
T1545_.27.0259b02: 嫉與慳。與非天衆數戰鬪故。但説二結
T1545_.27.0259b03: 復次佛爲責天帝釋故。於彼契經
T1545_.27.0259b04: 二結謂諸天中有蘇陀味阿素洛。阿素
T1545_.27.0259b05: 洛宮有端正女勝彼諸天。天自慳味嫉
T1545_.27.0259b06: 美女。非天慳女嫉他美味。天爲美女
T1545_.27.0259b07: 天處。非天爲味復往天宮。是故諸天與
T1545_.27.0259b08: 素洛嫉慳結數興戰鬪。爾時天帝與
T1545_.27.0259b09: 素洛適鬪戰已。心猶恐怖來詣佛所。作
T1545_.27.0259b10: 是問。由何結故人天及龍阿素洛等屢興
T1545_.27.0259b11: 戰鬪。彼意問言由何結故天與非天數興
T1545_.27.0259b12: 戰鬪。故佛告曰。由嫉與慳。佛意告言。汝等
T1545_.27.0259b13: 天衆及阿素洛由嫉慳結數興戰鬪。故嫉與
T1545_.27.0259b14: 慳是汝等患亦是重擔傷害汝等應速捨
T1545_.27.0259b15: 。問六煩惱垢何故非結答相麁動故。若相
T1545_.27.0259b16: 微細繋縛堅牢可立爲結。垢相麁動繋義不
T1545_.27.0259b17: 堅故不
T1545_.27.0259b18: 九十八隨眠。謂欲界繋三十六隨眠。色無
T1545_.27.0259b19: 色界繋各三十一隨眠。此即以九十八事
T1545_.27.0259b20: 自性。隨眠名義如前已釋。問何故説此九十
T1545_.27.0259b21: 八隨眠耶。答是作論者意欲爾故。謂本論師
T1545_.27.0259b22: 隨欲作論不法相故不責。復次爲
T1545_.27.0259b23: 文沙門意故。謂有沙門著文字
T1545_.27.0259b24: 經所説終不敢言。彼作是説誰有智慧過
T1545_.27.0259b25: 於佛。佛唯説七種隨眠如何強増爲
T1545_.27.0259b26: 九十八。爲彼意廣七隨眠爲九十八
T1545_.27.0259b27: 謂依行相界部別故。七隨眠中欲貪隨眠部
T1545_.27.0259b28: 別故爲五。瞋恚隨眠亦爾。有貪隨眠界別
T1545_.27.0259b29: 故爲二。部別故爲五。界部別故爲十。慢隨
T1545_.27.0259c01: 眠界別故爲三。部別故爲五。界部別故爲
T1545_.27.0259c02: 十五。無明隨眠亦爾。見隨眠界別故爲三。行
T1545_.27.0259c03: 相別故爲五。部別故爲十二。行相界部別故
T1545_.27.0259c04: 三十六。疑隨眠界別故爲三。部別故爲
T1545_.27.0259c05: 四。界部別故爲十二。是故七隨眠依行相
T1545_.27.0259c06: 界部別故爲九十八隨眠。廣略雖異而體
T1545_.27.0259c07: 差別
T1545_.27.0259c08: 三結乃至九十八隨眠幾不善幾無記。問何
T1545_.27.0259c09: 故作此論。答爲他宗正義故謂或有
T1545_.27.0259c10: 説。一切煩惱皆是不善。由不巧便所攝持
T1545_.27.0259c11: 故。如譬喩者。爲彼意諸煩惱。有
T1545_.27.0259c12: 不善是無記。若諸煩惱由不巧便所攝
T1545_.27.0259c13: 故是不善者。此不巧便應不善
T1545_.27.0259c14: 巧便所攝持故。不巧便者即是無知。所攝持
T1545_.27.0259c15: 者是相應義。自體不自體相應故不巧
T1545_.27.0259c16: 便應不善。復有欲界煩惱皆是不
T1545_.27.0259c17: 善。色無色界一切煩惱皆是無記。爲彼意
T1545_.27.0259c18: 示欲界有身見邊執見及彼相應無明亦
T1545_.27.0259c19: 是無記。復有説者。欲門義故作斯論。謂
T1545_.27.0259c20: 前已説何故於此先立章耶。爲示諸
T1545_.27.0259c21: 門義故。若不章門義無顯。如
T1545_.27.0259c22: 畫者不彩畫虚空。既立章已應門義
T1545_.27.0259c23: 答三結中一無記謂有身見。問何故有身見
T1545_.27.0259c24: 是無記耶。答若法是無慚無愧自性與無慚
T1545_.27.0259c25: 無愧相應。是無慚無愧等起等流果者是不
T1545_.27.0259c26: 善。有身見非無慚無愧自性不無慚無
T1545_.27.0259c27: 相應。非無慚無愧等起等流果。故是無
T1545_.27.0259c28: 記。復次此有身見非一向壞意樂。故非
T1545_.27.0259c29: 。無慚無愧不相應故非一向壞意樂。復次
T1545_.27.0260a01: 此見不施戒修故。謂執我者作是説
T1545_.27.0260a02: 布施故我當富樂。由持戒故我當
T1545_.27.0260a03: 修定故我當解脱。故是無記。復次此有
T1545_.27.0260a04: 身見唯迷自體。不惱他故是無記。謂執
T1545_.27.0260a05: 我者眼見色時言我見色色是我所。廣説乃
T1545_.27.0260a06: 至意了法時言我了法法是我所。雖
T1545_.27.0260a07: 此倒執。而不他故是無記。復次此
T1545_.27.0260a08: 有身見無異熟果故是無記。尊者世友作
T1545_.27.0260a09: 是説。此有身見不起麁身語業。故是
T1545_.27.0260a10: 無記。問不善煩惱亦有麁身語業
T1545_.27.0260a11: 。應是無記。答貪瞋癡慢若増盛時必能發
T1545_.27.0260a12: 起麁身語業。此有身見設増盛時亦不
T1545_.27.0260a13: 麁身語業。故是無記。復次此有身見不
T1545_.27.0260a14: 情墮諸惡趣。故是無記。問不善煩惱亦有
T1545_.27.0260a15: 惡趣。應是無記。答不善煩惱若
T1545_.27.0260a16: 増盛時必令有情墮諸惡趣。此有身見設増
T1545_.27.0260a17: 盛時亦終不諸惡趣。故是無記復次此
T1545_.27.0260a18: 見不非愛果。故是無記。問此見既令
T1545_.27.0260a19: 後有相續。後有即是非愛果攝。如何不
T1545_.27.0260a20: 非愛果。如契經説。苾芻當知。我終不
T1545_.27.0260a21: 後有。所以者何。若起後有一刹那
T1545_.27.0260a22: 者則爲増苦。苦者即是非愛果攝。答此中所
T1545_.27.0260a23: 説非愛果者是苦苦類。契經所説非愛果者
T1545_.27.0260a24: 三苦類。此有身見令有相續。非苦苦類
T1545_.27.0260a25: 故不相違。復次此有身見雖後有。爲
T1545_.27.0260a26: 苦本説爲増苦。而不彼爲異熟因。故是
T1545_.27.0260a27: 無記。大徳説曰。此有身見是顛倒執是不安
T1545_.27.0260a28: 隱是愚癡類。故是不善。若有身見非不善
T1545_.27.0260a29: 者。更有何法不善。如世尊説。乃至愚
T1545_.27.0260b01: 癡皆是不善。彼説不理非異熟因故。若
T1545_.27.0260b02: 有身見皆不善者色無色界應苦苦。然世
T1545_.27.0260b03: 尊説乃至愚癡皆不善者。非巧便故説爲
T1545_.27.0260b04: 。不能感不愛果故二應分別。謂戒禁
T1545_.27.0260b05: 取疑結或不善或無記。問應分別者義何謂
T1545_.27.0260b06: 耶。答應分析故名應分別。謂後二結。一分
T1545_.27.0260b07: 是不善一分是無記。故應分別。分別論者作
T1545_.27.0260b08: 是言。所問二結應分別記一向等。由
T1545_.27.0260b09: 此故言二應分別。謂彼二結。欲界是不善。
T1545_.27.0260b10: 色無色界是無記。問何故色無色界煩惱是
T1545_.27.0260b11: 無記耶。答若法是無慚無愧自性與無慚無
T1545_.27.0260b12: 相應。是無慚無愧等起等流果者是不善。
T1545_.27.0260b13: 色無色界煩惱不爾。故是無記。復次色無色
T1545_.27.0260b14: 界煩惱非一向壞意樂。故非不善。無慚無愧
T1545_.27.0260b15: 相應故非一向壞意樂。復次色無色界煩
T1545_.27.0260b16: 惱無異熟果。故是無記。問因論生論。何故色
T1545_.27.0260b17: 無色界煩惱無異熟果耶。答四支五支定所
T1545_.27.0260b18: 伏故。如毒蛇等呪術所伏不害。此
T1545_.27.0260b19: 亦如是。復次上界無彼異熟器故。若彼煩
T1545_.27.0260b20: 惱有異熟者應是苦受。苦受必是欲界所
T1545_.27.0260b21: 繋。不上界煩惱異熟是欲界繋。故彼煩惱
T1545_.27.0260b22: 定無異熟。復次彼邪見等非極顛倒。於
T1545_.27.0260b23: 相似處所起故。不他故但是無記。謂彼
T1545_.27.0260b24: 邪見謗言無苦。然上二界有相似樂。上界見
T1545_.27.0260b25: 取執彼諸蘊以爲第一。然彼亦有相似第
T1545_.27.0260b26: 。彼戒禁取執彼諸蘊以爲能淨。然彼亦
T1545_.27.0260b27: 相似能淨。謂色界道能淨欲界。無色界道
T1545_.27.0260b28: 能淨色界。故彼煩惱定非不善。尊者世友作
T1545_.27.0260b29: 是説。上界煩惱不起麁身語業。故
T1545_.27.0260c01: 是無記。問不善煩惱亦有麁身語
T1545_.27.0260c02: 是無記。答不善煩惱若増盛時必能
T1545_.27.0260c03: 起麁身語業。上界煩惱設増盛時亦不
T1545_.27.0260c04: 麁身語業。故是無記。復次上界煩惱不
T1545_.27.0260c05: 有情墮諸惡趣。故是無記。問不善煩惱亦
T1545_.27.0260c06: 惡趣是無記。答不善煩惱
T1545_.27.0260c07: 若増盛時必令有情墮諸惡趣。上界煩惱設
T1545_.27.0260c08: 増盛時亦終不諸惡趣。故是無記。復
T1545_.27.0260c09: 次彼惑不非愛果。故是無記。問彼惑既
T1545_.27.0260c10: 後有相續。後有即是非愛果攝。如何不
T1545_.27.0260c11: 非愛果。如契經説。苾芻當知。我終不
T1545_.27.0260c12: 後有。所以者何。若起後有一刹那者
T1545_.27.0260c13: 則爲増苦。苦者即是非愛果攝。答此中所説
T1545_.27.0260c14: 非愛果者是苦苦類。契經所説非愛果者通
T1545_.27.0260c15: 三苦類。上界煩惱令有相續。非苦苦類
T1545_.27.0260c16: 相違。大徳説曰。上界煩惱若是無記更有
T1545_.27.0260c17: 何法不善。如世尊説。若諸煩惱能發
T1545_.27.0260c18: 起業皆是不善。彼説非理。若彼煩惱是不善
T1545_.27.0260c19: 者。色無色界應苦苦。然世尊説若諸煩惱
T1545_.27.0260c20: 能發起業皆不善者。依惡業説故不相違
T1545_.27.0260c21: 三不善根唯不善。以彼自性是不善。復與
T1545_.27.0260c22: 切不善法因。爲本爲道路由序
T1545_.27.0260c23: 能作生爲縁爲有爲集爲等起故。三漏
T1545_.27.0260c24: 中一無記謂有漏。由上所説諸因縁故。色無
T1545_.27.0260c25: 色界一切煩惱皆是無記。二應分別。謂欲漏
T1545_.27.0260c26: 或不善或無記。無慚無愧及彼相應是不善。
T1545_.27.0260c27: 無慚無愧者顯彼自性唯是不善。及彼相應
T1545_.27.0260c28: 者。顯欲漏中三十四事及三少分亦是不善
T1545_.27.0260c29: 三少分者。謂彼相應惛沈睡眠掉擧少分。餘
T1545_.27.0261a01: 是無記。謂欲漏中有身見邊執見及三少分皆
T1545_.27.0261a02: 是無記。三少分者。謂有身見邊執見相應惛
T1545_.27.0261a03: 沈睡眠掉擧少分。如是五法無慚無愧不相
T1545_.27.0261a04: 應故皆非不善。問無慚不無慚相應。無
T1545_.27.0261a05: 愧不無愧相應。豈是無記。答無慚雖
T1545_.27.0261a06: 無慚相應。而與無愧相應。無愧雖
T1545_.27.0261a07: 無愧相應。而與無慚相應。倶不相應
T1545_.27.0261a08: 方是無記故。無明漏或不善或無記。無慚無
T1545_.27.0261a09: 愧相應是不善。謂欲界見集滅道及修所斷
T1545_.27.0261a10: 無明唯是不善。見苦所斷三見疑慢貪瞋相應
T1545_.27.0261a11: 及不共無明亦是不善。餘是無記。謂欲界二
T1545_.27.0261a12: 見相應及色無色界一切無明。無慚無愧不相
T1545_.27.0261a13: 應故皆是無記。問何故十纒中唯説無慚
T1545_.27.0261a14: 無愧相應耶。答是作論者意欲爾故。謂作論
T1545_.27.0261a15: 者隨欲造論不法相故不應責。復次此
T1545_.27.0261a16: 二唯是不善遍與一切不善心相應。是故偏
T1545_.27.0261a17: 説。忿覆嫉慳雖唯是不善。而不遍與一切不
T1545_.27.0261a18: 善心相應。惛沈掉擧雖遍與一切不善心
T1545_.27.0261a19: 相應。而非唯是不善。睡眠惡作二義倶無。是
T1545_.27.0261a20: 故不説隨眠與垢准此應知。無慚無愧二
T1545_.27.0261a21: 義倶有不善義多少量等。如函蓋相稱
T1545_.27.0261a22: 故偏説相應。四瀑流中一無記。謂有瀑流。
T1545_.27.0261a23: 義如前説。三應分別。謂欲瀑流或不善或無
T1545_.27.0261a24: 記無慚無愧及彼相應是不善。無慚無愧者
T1545_.27.0261a25: 彼自性唯是不善。及彼相應者顯欲瀑流
T1545_.27.0261a26: 中二十四事及三少分。亦是不善。三少分者。
T1545_.27.0261a27: 謂彼相應惛沈睡眠掉擧少分。餘是無記。謂
T1545_.27.0261a28: 欲瀑流中與有身見邊執見相應惛沈睡眠
T1545_.27.0261a29: 掉擧少分無慚無愧不相應故皆是無記。見
T1545_.27.0261b01: 瀑流或不善或無記。欲界三見是不善。謂邪
T1545_.27.0261b02: 見見取戒禁取無慚無愧相應故。欲界二見
T1545_.27.0261b03: 色無色界五見是無記。無慚無愧不相應故。
T1545_.27.0261b04: 無明瀑流或不善或無記。無慚無愧相應是
T1545_.27.0261b05: 不善。謂欲界見集滅道及修所斷無明唯是
T1545_.27.0261b06: 不善。見苦所斷三見疑慢貪瞋相應及不共
T1545_.27.0261b07: 無明亦是不善餘是無記。謂欲界二見相應
T1545_.27.0261b08: 及色無色界一切無明。無慚無愧不相應故
T1545_.27.0261b09: 皆是無記。如四瀑流四軛亦爾。瀑流與
T1545_.27.0261b10: 名體等故。四取中一無記謂我語取。義如
T1545_.27.0261b11: 。三應分別。謂欲取或不善或無記。無慚無
T1545_.27.0261b12: 愧及彼相應是不善。無慚無愧者顯彼自性
T1545_.27.0261b13: 唯是不善。及彼相應者顯欲取中二十八事
T1545_.27.0261b14: 及四少分亦是不善。四少分者謂彼相應惛
T1545_.27.0261b15: 沈睡眠掉擧無明少分。餘是無記。謂欲取中
T1545_.27.0261b16: 有身見邊執見相應惛沈睡眠掉擧無明
T1545_.27.0261b17: 少分。無慚無愧不相應故皆是無記。見取或
T1545_.27.0261b18: 不善或無記。欲界二見是不善謂邪見見取。
T1545_.27.0261b19: 欲界二見色無色界四見是無記。欲界二見
T1545_.27.0261b20: 者謂有身見邊執見。色無色界四見者。謂五
T1545_.27.0261b21: 見中除戒禁取。戒禁取或不善或無記。欲界
T1545_.27.0261b22: 是不善。無慚無愧相應故。色無色界是無記。
T1545_.27.0261b23: 無慚無愧不相應故。四身繋中二不善。謂貪
T1545_.27.0261b24: 欲瞋恚。二應分別。謂戒禁取此實執身繋欲
T1545_.27.0261b25: 界是不善。無慚無愧相應故。色無色界是無
T1545_.27.0261b26: 記。無慚無愧不相應故。五蓋唯不善。皆與
T1545_.27.0261b27: 慚無愧相應故。五結中三不善。謂瞋嫉慳
T1545_.27.0261b28: 結。二應分別。謂貪慢結或不善或無記。欲界
T1545_.27.0261b29: 是不善。無慚無愧相應故。色無色界是無記。
T1545_.27.0261c01: 無慚無愧不相應故。五順下分結中。二不善。
T1545_.27.0261c02: 謂貪欲瞋恚一無記謂有身見。二應分別。謂
T1545_.27.0261c03: 戒禁取疑結或不善或無記。欲界是不善。色
T1545_.27.0261c04: 無色界是無記。五順上分結唯無記。無慚無
T1545_.27.0261c05: 愧不相應故。五見中二無記。謂有身見邊執
T1545_.27.0261c06: 見。三應分別。謂邪見見取戒禁取。或不善或
T1545_.27.0261c07: 無記。欲界是不善。色無色界是無記。六愛身
T1545_.27.0261c08: 中二不善謂鼻舌觸所生愛身。四應分別。謂
T1545_.27.0261c09: 眼耳身觸所生愛身。或不善或無記。欲界是
T1545_.27.0261c10: 不善。梵世是無記。意觸所生愛身或不善或
T1545_.27.0261c11: 無記欲界是不善。色無色界是無記。七隨眠
T1545_.27.0261c12: 中二不善。謂欲貪瞋恚隨眠。一無記謂有
T1545_.27.0261c13: 隨眠。四應分別。謂慢疑隨眠。或不善或無
T1545_.27.0261c14: 記欲界是不善。色無色界是無記。無明隨眠
T1545_.27.0261c15: 或不善或無記。無慚無愧相應是不善謂欲
T1545_.27.0261c16: 界見集滅道及修所斷無明。見苦所斷有身見
T1545_.27.0261c17: 邊執見不相應無明。餘是無記。謂欲界有身
T1545_.27.0261c18: 見邊執見相應無明及色無色界一切無明。
T1545_.27.0261c19: 見隨眠或不善或無記。欲界三見是不善。謂
T1545_.27.0261c20: 邪見見取戒禁取。欲界二見色無色界五見
T1545_.27.0261c21: 是無記。九結中三不善謂恚嫉慳結。六應
T1545_.27.0261c22: 謂愛慢取疑結或不善或無記欲界是不
T1545_.27.0261c23: 善色無色界是無記。無明結或不善或無記。
T1545_.27.0261c24: 無慚無愧相應是不善。餘是無記。義如前説
T1545_.27.0261c25: 見結或不善或無記。欲界一見是不善謂邪
T1545_.27.0261c26: 見。欲界二見謂有身見邊執見。色無色界三
T1545_.27.0261c27: 見是無記。九十八隨眠中三十三不善。六十
T1545_.27.0261c28: 四無記。一應分別。謂欲界見苦所斷無明隨
T1545_.27.0261c29: 眠或不善或無記。無慚無愧相應是不善。謂
T1545_.27.0262a01: 有身見邊執見不相應無明。餘是無記。謂有
T1545_.27.0262a02: 身見邊執見相應無明
T1545_.27.0262a03: *説一切有部發智大毘婆沙論*卷第五十
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