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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_.29.0366a01: 依。一境轉故。可言於彼眼識不生。許識見者。
T1562_.29.0366a02: 何縁不起。如是立破。理極成就
T1562_.29.0366a03: *説一切有部順正理論*卷第六
T1562_.29.0366a04:
T1562_.29.0366a05:
T1562_.29.0366a06:
T1562_.29.0366a07: 阿毘達磨順正理論卷第七
T1562_.29.0366a08:   尊者衆賢造
T1562_.29.0366a09:  *三藏法師玄奘奉  詔譯 
T1562_.29.0366a10:   辯本事品第一之七
T1562_.29.0366a11: 眼若是見。何故世尊。説以爲門。不言能見。如
T1562_.29.0366a12: 契經説。梵志當知。以眼爲門。唯爲見色。理不
T1562_.29.0366a13: 應説見即是門。但可説言。依門得見。非此契
T1562_.29.0366a14: 經定能證彼眼識是見。不説眼識以眼爲門。
T1562_.29.0366a15: 唯見色故。有餘師執。以眼爲門。慧見色故。應
T1562_.29.0366a16: 除固執共審思求此經意趣。我宗所釋。以諸
T1562_.29.0366a17: 愚夫無明所盲無眞導者。或執自性極微等
T1562_.29.0366a18: 因。或執無因而生諸行。或謂諸行若刹那滅。
T1562_.29.0366a19: 一切世間。應倶壞斷。由此妄想計度諸行。或
T1562_.29.0366a20: 暫時住。或畢竟常。是故世尊。爲顯諸行因果
T1562_.29.0366a21: 展轉。無始時來。雖刹那滅。而不壞斷。非一切
T1562_.29.0366a22: 果從一因生。亦非無因而生諸行。密意爲説。
T1562_.29.0366a23: 如是契經。以眼爲門。唯爲見色。廣説乃至。以
T1562_.29.0366a24: 意爲門。唯爲了法。門是縁義。縁有二種。謂種
T1562_.29.0366a25: 類同。及種類異。此中且説種類同縁。以眼爲
T1562_.29.0366a26: 門。爲見色者。謂後眼起。前眼爲縁。爲見色
T1562_.29.0366a27: 言。顯起有用。如是乃至意處應知。又此契經。
T1562_.29.0366a28: 爲顯眼等各有二用。一能爲門。二能取境。能
T1562_.29.0366a29: 爲門者。且如眼根。能爲所依。令心心所各別
T1562_.29.0366b01: 行相於境而轉。能取境者。且如眼根。唯爲見
T1562_.29.0366b02: 色。若異此者。唯義相違。諸心心所。唯應見
T1562_.29.0366b03: 故。然心心所。皆眼爲門。汝執見體。唯心非
T1562_.29.0366b04: 所。又受想等諸心所法。領納取像造作等用。
T1562_.29.0366b05: 各各不同。不應唯見。既言唯見。明知是眼。由
T1562_.29.0366b06: 此眼根唯能見故。如是眼用。略有二種。一能
T1562_.29.0366b07: 爲門。二能見色。乃至意處。如理當知。故我所
T1562_.29.0366b08: 宗無違經失。又此契經。更有別義。謂見方便。
T1562_.29.0366b09: 假説爲門。世於方便。説門言故。如世間説。我
T1562_.29.0366b10: 依此門。必當獲得如意財寶。即是我依此方
T1562_.29.0366b11: 便義。世尊亦告手居士言。當依此門如法攝
T1562_.29.0366b12: 衆。謂四攝事。爲攝方便。此説眼識爲見方便。
T1562_.29.0366b13: 眼由識持。能見色故。識是眼根。見方便故。見
T1562_.29.0366b14: 依止故。假説名眼。此意説言。識爲方便。眼能
T1562_.29.0366b15: 見色。如餘經中。了別色位。以眼是識所依性
T1562_.29.0366b16: 故。隣近縁故。於眼根體。假説識名。故契經
T1562_.29.0366b17: 言。眼所識色。此中亦爾。觀照色位。以識是眼
T1562_.29.0366b18: 隣近縁故所依止故。於眼識體。假説眼名。無
T1562_.29.0366b19: 違經失。爲捨外道我任持根令能取境顛倒
T1562_.29.0366b20: 執故。如是假説。令彼梵志了識持根能取自
T1562_.29.0366b21: 境非我持故。若爾應説眼識爲門唯爲見色。
T1562_.29.0366b22: 不應説識勿彼外道執我能見。謂所執我以
T1562_.29.0366b23: 識名説。世聞多執識爲我故。若説爲眼。即知
T1562_.29.0366b24: 眼識眼爲所依。定非是我。我體常住。定無所
T1562_.29.0366b25: 依。聞説有依。我想便息。又避餘過不應説識。
T1562_.29.0366b26: 謂經當説。以意爲門。唯爲了法。若説識者。即
T1562_.29.0366b27: 定應説意識爲門。若作是説。便不應理。以即
T1562_.29.0366b28: 意識能了諸法。非餘意了識爲方便。豈不説
T1562_.29.0366b29: 意。亦有斯過。謂如説眼爲門。即知是眼識爲
T1562_.29.0366c01: 見方便。如是説意爲門。亦知是意識爲了方
T1562_.29.0366c02: 便。雖復説意。而無斯過。由聞意名。唯作意
T1562_.29.0366c03: 解。非謂意識。所以者何。眼根有用識倶生故。
T1562_.29.0366c04: 眼識與眼作見方便。故於此識可説眼名。意
T1562_.29.0366c05: 根無用。以過去故。意識與意不作方便故於
T1562_.29.0366c06: 意識。不説名意。意爲意識了法方便。要依意
T1562_.29.0366c07: 根能了法故。由是若説以眼爲門。智者應知。
T1562_.29.0366c08: 爲捨我執説識爲眼。若至第六説意爲門。智
T1562_.29.0366c09: 者應知。意即是意無了用故。意爲方便意識
T1562_.29.0366c10: 能了。又此經説。有二種眼。謂彼同分。及同分
T1562_.29.0366c11: 眼。雖彼同分不能見色。而能爲門引同分眼。
T1562_.29.0366c12: 令生見色。於一生中。必先獲得彼同分眼。然
T1562_.29.0366c13: 後引生同分眼故。如眼乃至身亦如是。意有
T1562_.29.0366c14: 二種。一者無用。二者有用。雖無用意不能了
T1562_.29.0366c15: 法。而能爲門引有用意。令生了法。意識即意
T1562_.29.0366c16: 故。意即意識故。説意能了。無有過失。如是
T1562_.29.0366c17: 等義。辯釋此經。是故不應引爲定證。遮見是
T1562_.29.0366c18: 眼成見是識。又經主言。然經説眼能見色者。
T1562_.29.0366c19: 是見所依故説能見。何縁經主起此執耶。由
T1562_.29.0366c20: 彼經言。意能識法。非意能識。以過去故。意是
T1562_.29.0366c21: 識依。故説能識。眼亦爾者。此不成證。意與意
T1562_.29.0366c22: 識。種類一故。以意識相即是意故。説意能識。
T1562_.29.0366c23: 於相無違。如契經言。由意暴惡所作所説無
T1562_.29.0366c24: 非不善。不應説言由過去意。能起如是身語
T1562_.29.0366c25: 二業。此由現在意暴惡故。發起不善身語二
T1562_.29.0366c26: 業。又契經言
T1562_.29.0366c27:     欲生漏不起 由意無染濁
T1562_.29.0366c28: 非無濁意定能發生無濁意識。故不應謂由
T1562_.29.0366c29: 所依説。又契經説。心導世間。此豈於心説心
T1562_.29.0367a01: 所事。是故不可引彼契説證眼見言説能依
T1562_.29.0367a02: 識。又此經説眼見色言。不可執爲眼識能見。
T1562_.29.0367a03: 無處定説識能見故。處處有説。眼能見故。前
T1562_.29.0367a04: 説餘師執慧見故。然此經説。意識法言。可就
T1562_.29.0367a05: 所依説識無過。有處定説識能識故。無處定
T1562_.29.0367a06: 説意能識故。於此義中。無異執故。又經主説。
T1562_.29.0367a07: 或就所依説能依業。如世間説床座言聲。經
T1562_.29.0367a08: 主何因。起斯定執。餘言餘解。不可無因。若謂
T1562_.29.0367a09: 有因所依眼力識見色故。此不成因。識見色
T1562_.29.0367a10: 因。非極成故。我等宗説。識能住持所依眼
T1562_.29.0367a11: 令能見色。故言識見因不極成。又無餘經
T1562_.29.0367a12: 定説識見。豈不如説床座言聲。此説可然。以
T1562_.29.0367a13: 極成故。言聲床座。異處極成。故聞此言知能
T1562_.29.0367a14: 依業就所依説。如有實論世間共許。於餘假
T1562_.29.0367a15: 説。非有識見。彼此極成。是故不應起如是執。
T1562_.29.0367a16: 若爾眼見亦不極成。何故但言識持眼見。不
T1562_.29.0367a17: 説依眼識見色耶。眼見極成。前已説故。眼耳
T1562_.29.0367a18: 等識。無差別故。眼耳等根。有差別故。非有用
T1562_.29.0367a19: 眼離識而生。故説眼根識持能見。識見有過。
T1562_.29.0367a20: 前已具論。故不應言依眼識見。然契經説眼
T1562_.29.0367a21: 所識色。可就所依説能依業。眼與識異倶極
T1562_.29.0367a22: 成故。今聞識用在於眼根。知就所依説能依
T1562_.29.0367a23: 業。由此即釋餘契經言眼所欣慕。有餘師説。
T1562_.29.0367a24: 眼識眼根。欣慕不成。無分別故。要有分別。欣
T1562_.29.0367a25: 慕可成。應知此中眼識所引分別意識。假説
T1562_.29.0367a26: 名眼。由眼傳生。如意近行。彼有分別。可成欣
T1562_.29.0367a27: 慕。是故不可引就所依説能依業證眼非見。
T1562_.29.0367a28: 眼能見色。具理教故。如是且辯執識見論不
T1562_.29.0367a29: 應正理。由此亦遮。執慧見論。其過等故。又若
T1562_.29.0367b01: 眼識相應慧見。餘識相應慧亦應見。則一切
T1562_.29.0367b02: 境。應成所見。又一切根。見所依故。皆應成
T1562_.29.0367b03: 眼。復有何因。唯執眼識相應慧見。非餘慧耶。
T1562_.29.0367b04: 又如前説盲不盲等。諸餘過難。隨其所應。於
T1562_.29.0367b05: 慧見論。皆應廣設。識慧見論。既並不成。由
T1562_.29.0367b06: 此准成。眼根能見。又契經説見聞覺知。四相
T1562_.29.0367b07: 各別。無雜亂故。若執識等爲能見者。如前已
T1562_.29.0367b08: 説。無差別故。見聞覺知。應成雜亂。然此宗
T1562_.29.0367b09: 説。眼識持根。令有見用。非眼識見。聞等亦
T1562_.29.0367b10: 爾。隨其所應。又眼是見。非眼識等。經論世
T1562_.29.0367b11: 理證分明故。經謂契經。處處皆説眼見色故。
T1562_.29.0367b12: 又伽他言。兩眼兩耳。多見聞故。又契經説。我
T1562_.29.0367b13: 諸弟子。同世間眼。引導世間。住正法故。眼若
T1562_.29.0367b14: 非見。世尊弟子。不應能導與世眼同。又契經
T1562_.29.0367b15: 説。眼等五根。各別所行。各別境界。如是等
T1562_.29.0367b16: 説。極分明故。論謂根本阿毘達磨。及毘婆沙。
T1562_.29.0367b17: 發智論言。二眼見色。品類足論。亦作是言。謂
T1562_.29.0367b18: 眼已見正見當見。諸如是等所説衆多。毘婆
T1562_.29.0367b19: 沙中。亦作是説。若眼所得説名所見。爲顯同
T1562_.29.0367b20: 分眼有見能。故復説言。眼識所受。即是眼識
T1562_.29.0367b21: 任持眼根令有所得。説名見義世謂世間。同
T1562_.29.0367b22: 許眼見&T055626;眼根者。説爲盲故。理謂見聞嗅
T1562_.29.0367b23: 嘗等用。各各異故。非同識等。經論世理。如是
T1562_.29.0367b24: 分明。證唯眼根決定能見。然隨自執。譬喩部
T1562_.29.0367b25: 師。有於此中妄興彈斥。言何共聚摣掣虚空。
T1562_.29.0367b26: 眼色等縁生於眼識。此等於見孰爲能所。唯
T1562_.29.0367b27: 法因果。實無作用。爲順世情。假興言説。眼名
T1562_.29.0367b28: 能見識名能了。智者於中。不應執著。彼謂
T1562_.29.0367b29: 佛説方域言詞。不應堅執。世俗名想。不應
T1562_.29.0367c01: 固求。此言非順聖教正理。於眼見性。亦不
T1562_.29.0367c02: 能遮。雖復有爲皆從縁起。而説諸法別相用
T1562_.29.0367c03: 故。謂有爲法雖等縁生。而不失於自定相用。
T1562_.29.0367c04: 故世尊説。法從縁生。亦説地等有別相用。如
T1562_.29.0367c05: 地界等。雖從縁生。而有如前堅等自相。亦有
T1562_.29.0367c06: 持等決定作業。如是眼色。及眼識等。雖從縁
T1562_.29.0367c07: 生。而必應有種種差別決定相用。由此差別
T1562_.29.0367c08: 決定相用。眼唯名眼。非色非識色唯名色。
T1562_.29.0367c09: 非識非眼。識唯名識。非眼非色。此中雖無總
T1562_.29.0367c10: 實相用。可名能見所見能了。而於如是無有
T1562_.29.0367c11: 總實相用理中。如可説有眼色等縁生於眼
T1562_.29.0367c12: 識。如是亦説色識等縁生於眼見。於如是等
T1562_.29.0367c13: 無有總實相用法中。隨逐世情。似有總實相
T1562_.29.0367c14: 用顯現。世尊於此總實相用。勸有智者。令除
T1562_.29.0367c15: *執著。故作是言。方域言詞不應堅執。世俗
T1562_.29.0367c16: 想不應固求。謂於世間。執有總實能見體
T1562_.29.0367c17: 相所起言詞。不應堅執。此相無故。及於世間
T1562_.29.0367c18: 執有總實能見作用所起名*想。不應固求。此
T1562_.29.0367c19: 用無故。如見相用餘類應知。不可以無總實
T1562_.29.0367c20: 相用便越世俗假立名言。一向依隨勝義而
T1562_.29.0367c21: 住。亦不可執別實用無。是故定應不違勝義。
T1562_.29.0367c22: 隨順世俗假立名言。由此但遮世間所起總
T1562_.29.0367c23: 實相用堅執固求。非謂亦遮諸法勝義各別
T1562_.29.0367c24: 相用堅執固求。以一切法縁起相用各實有
T1562_.29.0367c25: 故。非縁一切一切果生。是故我宗。雙依二諦
T1562_.29.0367c26: 説眼能見。兩倶無失世尊亦許作者作用。故
T1562_.29.0367c27: 契經説。苾芻當知。能了能了。故名爲識。頗勒
T1562_.29.0367c28: 具那契經。雖説我終不説有能了者。亦不
T1562_.29.0367c29: 遮作者作用。少有所遣。故作是言。思縁起中
T1562_.29.0368a01: 我當更辯。如是安住聖教正理。思求決擇眼
T1562_.29.0368a02: 見非餘。而彼於中妄興彈斥。撥世俗理。篾勝
T1562_.29.0368a03: 義宗。摣掣虚空。定唯在彼。又所引教。何所證
T1562_.29.0368a04: 成。豈此中言。眼非見體。非説眼見。便同外
T1562_.29.0368a05: 道。許諸法有總實相用。又彼所説因果應無。
T1562_.29.0368a06: 不許法有別相用故。要有諸法各別相用。方
T1562_.29.0368a07: 可説有因果差別。若許諸法有別相用。如是
T1562_.29.0368a08: 誹毀則爲唐捐。若謂全無總別作用。便違世
T1562_.29.0368a09: 俗勝義諦理。既許因果二諦非無。應許諸法
T1562_.29.0368a10: 有假實用。是故眼等取境義成。謂能見聞嗅
T1562_.29.0368a11: 嘗覺了。如是見用。總相已成。今更應思見用
T1562_.29.0368a12: 別相。於所見色。爲一眼見。爲二眼見何縁於
T1562_.29.0368a13: 此復更應思。豈不極成。若閉一眼餘眼能見。
T1562_.29.0368a14: 是則二眼倶能見色。其義已成此義雖成。而
T1562_.29.0368a15: 猶未了二眼見色。前後倶時爲審了知。應更
T1562_.29.0368a16: 思擇。若爾應説。非二眼中隨閉一眼或一眼
T1562_.29.0368a17: 壞即令餘眼無見功能。故知一眼亦能見色。
T1562_.29.0368a18: 若彼二眼不壞倶開。則二眼根同時見色。一
T1562_.29.0368a19: 眼見色義顯易成。倶見難成故應辯釋。頌
T1562_.29.0368a20:
T1562_.29.0368a21:     或二眼倶時 見色分明故
T1562_.29.0368a22: 論曰。或時二眼倶能見色。何縁定知。見分明
T1562_.29.0368a23: 故。以閉一眼於色相續見不分明。開二眼時。
T1562_.29.0368a24: 即於此色見分明故。若二眼根前後見者。雖
T1562_.29.0368a25: 開二眼而但一見。如一眼閉見色不明。開二眼
T1562_.29.0368a26: 時亦應如是。如開二眼見色分明。一眼閉時
T1562_.29.0368a27: 亦應如是。既不如是。定知有時二眼倶見。依
T1562_.29.0368a28: 性一故。眼設百千尚生一識。況唯有二。有餘
T1562_.29.0368a29: 部説。處隔越故。眼見色時唯一非二。又以一
T1562_.29.0368b01: 眼觀箭等時。能審定知曲直相故。速疾轉故。
T1562_.29.0368b02: 増上慢心。謂我一時二眼能見。此説非理。所
T1562_.29.0368b03: 以者何。豈不現見。全身沒在冷煖水中。支
T1562_.29.0368b04: 體身根。倶時覺觸。如是二眼。處雖隔越。倶時
T1562_.29.0368b05: 見色。理亦無違。雖二眼根方處各異。種類同
T1562_.29.0368b06: 故。而一根攝。唯一眼識。依二眼生。故許同時
T1562_.29.0368b07: 倶見無失。然別因故。但由一眼能審定知箭
T1562_.29.0368b08: 等曲直。言別因者。由眼極微如香荾花傍布
T1562_.29.0368b09: 而住。正現前事。見即分明。非正現前。見便不
T1562_.29.0368b10: 了。於觀箭等曲直相時。二眼中間置箭等者。
T1562_.29.0368b11: 倶望二眼非正現前。更相眩曜見不詳審。設
T1562_.29.0368b12: 當一眼置箭等時。餘眼傍觀亦不審了。故閉
T1562_.29.0368b13: 一眼以箭等事當一眼時。一眼正觀無相眩曜。
T1562_.29.0368b14: 易審曲直。又言二眼處隔越故不倶見者。此
T1562_.29.0368b15: 亦不然。如人二手倶觸冷煖。處雖隔越。同時
T1562_.29.0368b16: 發識。眼亦應然。何不倶見。又一眼中有
T1562_.29.0368b17: 隔斷。應不倶時同發一識。又彼所言。速疾轉
T1562_.29.0368b18: 故。起増上慢。謂我一時二眼見者。此實能見。
T1562_.29.0368b19: 非増上慢。雖復二眼見用速疾。若於一時。一
T1562_.29.0368b20: 眼發識。餘眼不能助發識者。便開二眼。或一
T1562_.29.0368b21: 眼閉。見色明昧差別應無。隨一眼中識定空
T1562_.29.0368b22: 故。由此亦遮上座所説。彼作是言。二眼於境
T1562_.29.0368b23: 前後起用。見則分明。或復一眼。有閉壞時。一
T1562_.29.0368b24: 眼雖開無相替代。彼所生識。唯依一門速疾
T1562_.29.0368b25: 轉故。見不明了。此説亦非所執二眼刹那展
T1562_.29.0368b26: 轉相替代時。一眼常空不能見色。恒唯一眼
T1562_.29.0368b27: 能見色故。與一眼者見色明昧差別應無。故
T1562_.29.0368b28: 彼所言不能令喜。又若一眼有閉壞時。眼識
T1562_.29.0368b29: 常依一門轉故。於所見色不明了者。是則二
T1562_.29.0368c01: 眼不壞倶開時。一眼識依二門轉。由此所見
T1562_.29.0368c02: 明了義成。若謂二眼不壞倶開。眼識爾時一
T1562_.29.0368c03: 門轉者。即前所説。或復一眼有閉壞時。一眼
T1562_.29.0368c04: 雖開。無相替代。彼所生識。唯依一門速疾轉
T1562_.29.0368c05: 故。見不明了。言成無用。無替代言。亦不應
T1562_.29.0368c06: 理。刹那前後有替代故。又初刹那識應明了。
T1562_.29.0368c07: 又應意識恒常闇昧。是故彼説。決定無有見
T1562_.29.0368c08: 色明昧差別因縁。又彼應説。眼識生時。左右
T1562_.29.0368c09: 二眼衆縁皆具。何不同時倶能生識。二眼前
T1562_.29.0368c10: 後生識論者。衆縁具時。無有因縁。令生識用。
T1562_.29.0368c11: 初左非右。或復相違。又彼上座論宗所許。全
T1562_.29.0368c12: 身沒在冷煖水中。身根極微。遍能生識。以中
T1562_.29.0368c13: 或表身根損時。雖生身識。而不明了。故知身
T1562_.29.0368c14: 識明了生時。定由所依寛廣遍發幾許多百
T1562_.29.0368c15: 踰繕那身境遍現前。上下倶時。同生一識。何
T1562_.29.0368c16: 縁二眼。相去不遙。倶境現前。不許同時共生
T1562_.29.0368c17: 一識。今觀彼意。無別因縁。但欲故違阿毘達
T1562_.29.0368c18: 磨諸大論者所説義宗。頑嚚衆中逞己聰叡。
T1562_.29.0368c19: 對法者説。身根極微。理應定無一切同分。十
T1562_.29.0368c20: 三火聚纒逼身時。身根極微。猶有無量是彼
T1562_.29.0368c21: 同分。不生身識。設遍生識。身應散壞。彼上座
T1562_.29.0368c22: 言。此應徴難。彼所受身不散壞者。爲由身識
T1562_.29.0368c23: 不遍發故。爲由宿業力所持故。又彼身形所
T1562_.29.0368c24: 有損害。爲由身識爲由火燒。又彼身中。猛火
T1562_.29.0368c25: 遍逼。何縁身識不遍發耶。又發識處。身應散
T1562_.29.0368c26: 壞。如是徴難。皆不應理。業要待縁能持身故。
T1562_.29.0368c27: 謂由業力。令彼身中身根極微不遍發識。勿
T1562_.29.0368c28: 遍發識身便散壞。彼何不受如是義耶。又由
T1562_.29.0368c29: 此故。業力勝劣差別義成。生彼有情。受苦輕
T1562_.29.0369a01: 重。業不等故。謂彼同分身根極微少者。便生
T1562_.29.0369a02: 猛利苦受。若彼同分身根極微多者。便生微
T1562_.29.0369a03: 劣苦受。若謂業力招異熟苦勝劣法爾何用
T1562_.29.0369a04: 彼者。此責不然。一身前後。受苦勝劣。應無有
T1562_.29.0369a05: 故。非一業力於一身中感苦受果前後勝劣
T1562_.29.0369a06: 滿業多故。無斯過者。理亦不然多業異熟。前
T1562_.29.0369a07: 後生起。無定因故。若謂待縁合時生者。是則
T1562_.29.0369a08: 業力待縁義成。業雖能招異熟苦果。要縁身
T1562_.29.0369a09: 觸身識方生。身識倶時乃生苦受。是故業力
T1562_.29.0369a10: 必待縁成。有非情法亦能爲縁發生苦受。然
T1562_.29.0369a11: 非異熟。若謂彼縁亦是業力増上果者。然増
T1562_.29.0369a12: 上果。既非異熟。不必相續勝劣無定。是則無
T1562_.29.0369a13: 業不待縁成。其理難越。故我所言。謂由業力。
T1562_.29.0369a14: 令彼身中身根極微不遍發識。勿遍發識身
T1562_.29.0369a15: 便散壞。其理極成。言彼身形所有損害。爲由
T1562_.29.0369a16: 身識爲火燒者。我説定由身識損害。若無識
T1562_.29.0369a17: 了外火何能不見悦意境界現前樂受不生身
T1562_.29.0369a18: 有攝益。諸聰叡者。咸作是言。由遇外縁覺發
T1562_.29.0369a19: 内境。起心心所。方於自身爲損爲益。若無苦
T1562_.29.0369a20: 受與識倶生。誰於彼身能爲損害。故彼所執。
T1562_.29.0369a21: 理定不然。言彼身中猛火遍逼。何縁身識不
T1562_.29.0369a22: 遍發者。上座亦應同此當説。何縁二眼境倶
T1562_.29.0369a23: 現前。唯一眼根生識非二。又如先説。先何所
T1562_.29.0369a24: 説。謂由業力令彼身中身根極微不遍發識。
T1562_.29.0369a25: 勿遍發識身便散壞。言發識處身應壞者。何
T1562_.29.0369a26: 縁定知彼身不壞。如等活等&MT01332;落迦中。隨發
T1562_.29.0369a27: 識處身分便壞。而不全壞。若全壞者。彼應數
T1562_.29.0369a28: 數命終受生。是故應知。一切身分有多同時
T1562_.29.0369a29: 發一識者。如是眼根雖有二處。亦可倶時同
T1562_.29.0369b01: 發一識。云何一眼識依二眼根轉。識無形色
T1562_.29.0369b02: 無住處故。依二轉相難可定説。如何得知。識
T1562_.29.0369b03: 無住處。一識遍依多根轉故。謂若眼識有住
T1562_.29.0369b04: 處者。眼根有二眼識唯一。識應但依一眼而
T1562_.29.0369b05: 轉。則應一眼見色非二。或應倶時在一相續
T1562_.29.0369b06: 有二眼識依二根轉。如是二事既皆不許。故
T1562_.29.0369b07: 心心所定無住處。若謂一識於一時中住二
T1562_.29.0369b08: 眼處。此亦非理。有分相雜非一過故。謂若
T1562_.29.0369b09: 一識於一時中住二眼者應成有分住左眼
T1562_.29.0369b10: 分非住右眼住右眼分非住左故。又應相*雜。
T1562_.29.0369b11: 二眼中間眼識。亦依身根住故。是則身識亦
T1562_.29.0369b12: 成眼識。又應非一。二眼中間若無眼識有隔
T1562_.29.0369b13: 斷故。如何成一。如是則應非一眼識於一時
T1562_.29.0369b14: 間各住一眼。是故不應許一眼識於一時中
T1562_.29.0369b15: 住二眼處。又執眼識住眼中者。當云何住。爲
T1562_.29.0369b16: 體相渉如油住麻。爲別相依如果住器。然此
T1562_.29.0369b17: 二執。倶不應理。若如初者。眼與眼識。其性各
T1562_.29.0369b18: 別。應成一故。若如後者。無方分法。別體相
T1562_.29.0369b19: 合。理不成故。若心心所無住處者。如何可言
T1562_.29.0369b20: 依止眼根了別諸色故名眼識。又若眼識不
T1562_.29.0369b21: 住眼中。如何眼根成所依性。此責非理。眼作
T1562_.29.0369b22: 眼識不共隣近生起縁故説爲依止及所依
T1562_.29.0369b23: 性。不可言依彼即説住其中。亦説臣依王人
T1562_.29.0369b24: 依財食故。若謂眼識隨所依根有損益故住
T1562_.29.0369b25: 眼中者。理亦不然。現見影光鏡像等物。隨依
T1562_.29.0369b26: 損益而不住故。謂影等物非住樹等。而見樹
T1562_.29.0369b27: 等有損益時影等隨依亦有損益。又見大海。
T1562_.29.0369b28: 隨月虧盈。水有増減。然大海水不住月中。故
T1562_.29.0369b29: 所立因。有不定失。若爾眼識何不能取眼依
T1562_.29.0369c01: 肉團眼藥眼籌眼瞼瞖等。設許眼識住眼根
T1562_.29.0369c02: 中。極相逼故。可不能取。既許眼識如非住境
T1562_.29.0369c03: 亦不住根。豈不如色亦應能取眼肉團等。此
T1562_.29.0369c04: 亦不然。由能依識與所依根一境轉故。又極遠
T1562_.29.0369c05: 色。與識所住雖不相隣。而不能取。若肉團等。
T1562_.29.0369c06: 與所住根極隣逼故。識不取者。諸所有色與
T1562_.29.0369c07: 所住根。不相隣逼。皆應能取。是故眼識取境
T1562_.29.0369c08: 法爾。若所取境與所依根。極近極遠皆不能
T1562_.29.0369c09: 取。若爾眼識應有住處。非無住處。可説此識
T1562_.29.0369c10: 與所取色極近極遠。此亦不然。就所依根。説
T1562_.29.0369c11: 近遠故。或就隣近生因説故。眼是眼識隣近
T1562_.29.0369c12: 生因識執眼根以爲我故。即就此因。説有近
T1562_.29.0369c13: 遠。或由眼識身内轉故。就身説有近遠無過。
T1562_.29.0369c14: 身由此理名有識身。以識執身爲自内有。故
T1562_.29.0369c15: 知眼識在身内轉。有作是言。心心所法。定有
T1562_.29.0369c16: 住處。現見諸果住因處故。謂見世間所生諸
T1562_.29.0369c17: 果。無不住在能生因處。如羯剌藍住精血處。
T1562_.29.0369c18: 芽等亦住種等因處。眼根既是生眼識因。眼
T1562_.29.0369c19: 識定應住眼根處。若謂如聲亦離本者。此救
T1562_.29.0369c20: 不然。聲必不離所依本故。此言非理。如糞土
T1562_.29.0369c21: 等相續有異。非如種等相續一故。眼與眼識。
T1562_.29.0369c22: 由體類別相續有異。如糞土等雖芽等因。體
T1562_.29.0369c23: 類別故住處各別。眼識亦然。不住眼處。非如
T1562_.29.0369c24: 芽等與種等因相續不異。可言住彼。又識不
T1562_.29.0369c25: 住色等處故。如色明空及作意等。雖能爲因
T1562_.29.0369c26: 發生眼識。而識生時不住彼處。眼亦應爾。雖
T1562_.29.0369c27: 是識因。而識生時不住彼處。豈不如眼雖與
T1562_.29.0369c28: 色等同爲識因而眼識生唯依止眼不依色等。
T1562_.29.0369c29: 如是眼根。雖與色等同爲識因。而眼識生。應
T1562_.29.0370a01: 唯住眼不住色等。汝今何縁不取是義。謂如
T1562_.29.0370a02: 眼根。雖與色等望所生識依非依異。而與眼
T1562_.29.0370a03: 識同爲異類相續因性。如是眼根。雖與色等
T1562_.29.0370a04: 望所生識依非依異。而同作識非所住因。由
T1562_.29.0370a05: 此故知。心心所法。定無住處。其義極成。故先
T1562_.29.0370a06: 所言。識無形色。無住處故。依二轉相難可定
T1562_.29.0370a07: 説。理必應然。如是所説。眼等諸根。正取境
T1562_.29.0370a08: 時。爲至不至。何縁於此猶復生疑。現見經中
T1562_.29.0370a09: 有二説故。如世尊説。有情眼根。愛非愛色之
T1562_.29.0370a10: 所拘礙。非不相至。拘礙義成。又世尊説。彼以
T1562_.29.0370a11: 天眼觀諸有情。廣説乃至。或遠或近。非於至
T1562_.29.0370a12: 境可立遠近。由此二説。故復生疑。根境相至
T1562_.29.0370a13: 其義不定。若就功能到境名至。則一切根唯
T1562_.29.0370a14: 取至境。若就體相無間名至。頌曰
T1562_.29.0370a15:     眼耳意根境 不至三相違
T1562_.29.0370a16: 論曰。眼根唯取非至境界。遠近二境倶時取
T1562_.29.0370a17: 故。眼若至境應有行動。非天授等有行動法。
T1562_.29.0370a18: 遠近二方一時倶至。是故眼根取非至境。若
T1562_.29.0370a19: 説如燈。於遠近境一時倶至。是彼性故。此説
T1562_.29.0370a20: 不然。因不成故。謂若有説。譬如明燈遠近二
T1562_.29.0370a21: 方倶至而照。眼根亦爾。遠近二境倶至而取。
T1562_.29.0370a22: 同彼明燈火明性故。此因不成。眼火明性非
T1562_.29.0370a23: 極成故。又眼不應是火明性。闇中欲見求光
T1562_.29.0370a24: 明故。非燈欲照瓶衣等時別求光明助方能
T1562_.29.0370a25: 照。若謂眼中火明小故求大光明助方見者。
T1562_.29.0370a26: 此亦非理。現見小明大所伏故。眼應畢竟不
T1562_.29.0370a27: 能見色。又明燈喩。與眼不同。隣逼無間照不
T1562_.29.0370a28: 見故。謂如明燈。於油炷等極隣逼物。能燒能
T1562_.29.0370a29: 照。眼則不然。於眼藥等極隣逼境。不能見故。
T1562_.29.0370b01: 又如明燈。於諸遠近所照之物。無間遍照眼
T1562_.29.0370b02: 則不爾。或越中間樹林等色見山等故。由茲
T1562_.29.0370b03: 燈喩。與眼不同。前所立因。遠近二境倶時取
T1562_.29.0370b04: 故。證眼唯取非至境者。理無傾動。又眼不應
T1562_.29.0370b05: 至境方取。以不能取隣逼境故。又亦能取頗
T1562_.29.0370b06: 胝迦等所障色故。又於所見有猶豫故。若取
T1562_.29.0370b07: 至境。因何猶豫。非於至處猶豫應理。又不審
T1562_.29.0370b08: 知人杌異故。既言至彼審知竪相不審差別。
T1562_.29.0370b09: 此有何因。又眼無容至遠境故。無容住此眼
T1562_.29.0370b10: 越多千踰繕那量。至月輪境眼有明故。無斯
T1562_.29.0370b11: 過者。理亦不然。眼有火明。非極成故。眼性非
T1562_.29.0370b12: 火。寧有火明。耳根亦唯取非至境。方維遠近
T1562_.29.0370b13: 可了知故。謂可了知此南北等方維遠近差
T1562_.29.0370b14: 別音聲。聲至耳根方得聞者。應如味等。此事
T1562_.29.0370b15: 皆無。豈不鼻根亦見能了方維遠近香差別
T1562_.29.0370b16: 耶。雖見但由順方迴轉。取香明了比知差別。
T1562_.29.0370b17: 眼耳見聞方維遠近。不假迴轉而能了知。故
T1562_.29.0370b18: 與鼻根取境非類。又近遠聲。取有明了不明
T1562_.29.0370b19: 了故。若至乃聞並應明了。又近遠聲。取有決
T1562_.29.0370b20: 了猶豫別故。若至乃聞至無別故。如近決了。
T1562_.29.0370b21: 於諸遠聲。應無猶豫。如遠猶豫。於諸近聲。應
T1562_.29.0370b22: 無決了。由此等證。不至能聞。意根亦唯取非
T1562_.29.0370b23: 至境。不取倶有相應法故。若言如鼻雖不能
T1562_.29.0370b24: 取自倶生香而取至境意亦爾者。理必不然。
T1562_.29.0370b25: 由外覺發。内倶生香鼻方能取。義極成故。如
T1562_.29.0370b26: 説唯内食能作食事故。非不取時能爲食事。
T1562_.29.0370b27: 又無色故非能有至。是故意根取非至境。設
T1562_.29.0370b28: 有難言。三根能取非至境者。理必不成。應皆
T1562_.29.0370b29: 能取一切處時所有一切不至物故。謂若三根
T1562_.29.0370c01: 取非至境。非至同故。天上地下。極遠障隔。已
T1562_.29.0370c02: 滅未生。諸不至物。何不能取。又彼三根。未起
T1562_.29.0370c03: 已滅。何不能取。又面餘方。何不能見餘方境
T1562_.29.0370c04: 界。此難不然。譬如磁石能吸鐵故。謂如磁石。
T1562_.29.0370c05: 雖能吸於諸不至鐵。而不能吸無量百千踰
T1562_.29.0370c06: 繕那等有隔障鐵。又不能吸已滅未生及不
T1562_.29.0370c07: 對面諸不至鐵。未起已滅亦不能吸。又如鏡
T1562_.29.0370c08: 等生於像故。謂如鏡等。雖復能生不至物像。
T1562_.29.0370c09: 而不能生極遠障隔已滅未生及不對面一切
T1562_.29.0370c10: 物像。未起已滅亦不能生。眼等亦然。不應爲
T1562_.29.0370c11: 難。是故彼難。不令三根退失能取非至境用。
T1562_.29.0370c12: 有説耳能取於至境。聲相續轉來入耳故。又
T1562_.29.0370c13: 自能聞耳中聲故。此説非理。手纔執鈴聲頓
T1562_.29.0370c14: 息故。若聲相續來入耳中。手執鈴時依鈴聲
T1562_.29.0370c15: 可息。從彼傳生。中間離質相續不息。此聲應
T1562_.29.0370c16: 可聞。然執鈴時。現見一切鈴聲頓息。都不可
T1562_.29.0370c17: 聞。不可息餘。餘亦隨息。不聞餘故。餘亦不
T1562_.29.0370c18: 聞。若謂如燈滅時近遠明皆滅者。此亦不然。
T1562_.29.0370c19: 倶不倶時轉差別故。非一與一相續異故。謂
T1562_.29.0370c20: 燈與明現見倶轉。燈焔纔滅則不見明。聲即
T1562_.29.0370c21: 不然。彼許離質展轉相續來入耳故。彼定應
T1562_.29.0370c22: 許聞至聲時初附質聲久已謝滅。若不爾者。
T1562_.29.0370c23: 初所起聲。聞位猶存。失刹那性。故聲與彼燈
T1562_.29.0370c24: 明不同。又燈與明。相續各異。如心心所同共
T1562_.29.0370c25: 縁生。縁被損時彼此倶息。聲即不爾。相續無
T1562_.29.0370c26: 異。如識相續不共縁生。聲相續中。前聲雖滅。
T1562_.29.0370c27: 後聲猶起。何故不聞。是故依質所發音聲。即
T1562_.29.0370c28: 能爲縁生於耳識。若異此者。聲至方聞。了近
T1562_.29.0370c29: 遠聲。應無差別。然自能聞耳中聲者。非如香
T1562_.29.0371a01: 等隣鼻等根。雖在耳中。仍非至境。由語逼耳
T1562_.29.0371a02: 字句難知。欲審聽者遮其苦逼。故耳唯能取
T1562_.29.0371a03: 非至境。今應思擇。何縁闇中。眼不能取瓶衣
T1562_.29.0371a04: 等色。爲體無故。爲非境故。爲助取因無故。爲
T1562_.29.0371a05: 障取因有故。而不取耶。且闇中色。非體無故
T1562_.29.0371a06: 而不可取。有天眼者。能現取故。又闇中色。非
T1562_.29.0371a07: 非境故而不可取。彼因大種。現可取故。設持
T1562_.29.0371a08: 明照應不取故。非處明中極微等色及餘非
T1562_.29.0371a09: 境。眼根能見。雖有説言此闇中色如中有色
T1562_.29.0371a10: 異明色類故不可取。而非應理。所以者何。應
T1562_.29.0371a11: 不取彼倶行觸故。又持明照時。不見異色故。
T1562_.29.0371a12: 或應闇與明成滅生因故。形亦應成異類性
T1562_.29.0371a13: 故。現見曾受彼種類者。闇中觸時。知即彼故。
T1562_.29.0371a14: 又於闇中。赤染衣等。色至明中不見異故。由
T1562_.29.0371a15: 此證知非異色類。若爾闇色。何縁不取。譬喩
T1562_.29.0371a16: 論師。作如是説。由助取因光明無故。此中光
T1562_.29.0371a17: 明有何作用。謂有攝益能取根用。如食乾麨
T1562_.29.0371a18: 不得味故。又言色在可見處故。若爾光明
T1562_.29.0371a19: 唯應於境能爲攝益非攝益根。謂身住闇中。
T1562_.29.0371a20: 見明處色故。又由所立乾麨喩故。復由所引
T1562_.29.0371a21: 阿笈摩故。又言色在可見處者。意不説色在
T1562_.29.0371a22: 光明中。但言境在根力及處。彼經廣説。乃至
T1562_.29.0371a23: 法在可知處故。又若闇中瓶衣等色。其體先
T1562_.29.0371a24: 有。*&T055626;助取因。故不能取。後遇光等助取因
T1562_.29.0371a25: 時。顯了彼色。故能取者。應許空中先有風體。
T1562_.29.0371a26: *闕助取因。故不能取。後遇扇等助取因時。
T1562_.29.0371a27: 顯了彼風。然後能取。又亦應許二木相磨是
T1562_.29.0371a28: 火取因非別生火。然不應許。有過失故。執我
T1562_.29.0371a29: 論者應亦可言。我體先有。*&T055626;能取根。故不
T1562_.29.0371b01: 能取。是故闇色。非助取因。光明無故眼不能
T1562_.29.0371b02: 取。若爾何縁不取。由障取因有故。何者是耶。
T1562_.29.0371b03: 謂即黒闇雲烟塵等所障諸色。眼不能取。例
T1562_.29.0371b04: 極成故。光明違此障取因故。待彼光明。方能
T1562_.29.0371b05: 取色。故亦説彼爲識生因。又如琉璃與彼壁
T1562_.29.0371b06: 等。望能取者。爲障不同。如是闇明種類爾
T1562_.29.0371b07: 故。是障非障體性有別。如前已辯。豈不亦由
T1562_.29.0371b08: 助因無故而不能取。見根功能作意無故。雖
T1562_.29.0371b09: 有實境。而智不生。雖有是事。然可生疑。謂於
T1562_.29.0371b10: 闇中如不取色。光明亦爾。由此未知。爲由所
T1562_.29.0371b11: 見無故不取。爲由光明無故不取。雲等障色
T1562_.29.0371b12: 不見極成。又黒闇障是所現見。故闇中色。由
T1562_.29.0371b13: 闇障故。眼不能取。此事無疑。如有説言。極遠
T1562_.29.0371b14: 諸色。由有遠故。而不能取。復有説言。極遠諸
T1562_.29.0371b15: 色。由無近故。而不能取。此二説中。前説爲
T1562_.29.0371b16: 勝。以有體故。不生疑故。如是應知。有闇障
T1562_.29.0371b17: 故。無光明故。是故闇中所有諸色。定由闇障
T1562_.29.0371b18: 而不能取。光明違此障取因故。待彼光明。眼
T1562_.29.0371b19: 能取色。如是所説。其理必然
T1562_.29.0371b20: *説一切有部順正理論*卷第七
T1562_.29.0371b21:
T1562_.29.0371b22:
T1562_.29.0371b23:
T1562_.29.0371b24: 阿毘達磨順正理論卷第八
T1562_.29.0371b25:   尊者衆賢造
T1562_.29.0371b26:  *三藏法師玄奘奉  詔譯 
T1562_.29.0371b27:   辯本事品第一之八
T1562_.29.0371b28: 已説三根取非至境。餘三鼻等。與上相違。謂
T1562_.29.0371b29: 鼻舌身。唯取至境。如何知鼻唯取至境。有説。
T1562_.29.0371c01: 斷息時則不嗅香故。此因於義未足證成。設
T1562_.29.0371c02: 有息時能嗅香氣。何能證鼻唯取至香。以諸
T1562_.29.0371c03: 極微不相觸故。何不相觸。若諸極微遍體相
T1562_.29.0371c04: 觸。即有實物體相雜過。若觸一分成有分失。
T1562_.29.0371c05: 是故此因。於鼻唯取至根香義。未足證成。實
T1562_.29.0371c06: 有息時能取香氣。然不相觸。至義豈成。彼難
T1562_.29.0371c07: 既然。此因何解。今觀至義。謂境與根。隣近而
T1562_.29.0371c08: 生。方能取故。由此道理。説鼻舌身唯取至境。
T1562_.29.0371c09: 如言眼瞼籌等。至色眼不能見。非眼瞼等要
T1562_.29.0371c10: 觸眼根方得名至。但眼瞼等隣近根生。即名
T1562_.29.0371c11: 爲至。由不能見如是至色。故説眼根取非至
T1562_.29.0371c12: 境。如眼等根取非至境。然不能取極遠境界。
T1562_.29.0371c13: 鼻等亦然。雖取至境。而不能取極近境界。但
T1562_.29.0371c14: 由香等隣近根生。故説三根取至無過。非鼻
T1562_.29.0371c15: 香等根境極微展轉相觸。非所觸故。又是障
T1562_.29.0371c16: 礙有對性故。觸即有失。爲顯此義。復應研究。
T1562_.29.0371c17: 設有難言。若諸極微互不相觸。如何拊撃。得
T1562_.29.0371c18: 發音聲。今此豈同鵂鶹子等。要由合徳方乃
T1562_.29.0371c19: 生聲。而爲此難。然物合時理不成故不應許
T1562_.29.0371c20: 有合徳生聲。若爾云何得有聲發。於此眞實
T1562_.29.0371c21: 聖教理中。離合撃名。唯依大種。謂有殊勝二
T1562_.29.0371c22: 四大種。離合生時。得彼名故。此位大種。是聲
T1562_.29.0371c23: 生因。此倶生聲。是耳根境。此有何失。彼不忍
T1562_.29.0371c24: 受。我不忍受。亦有因縁。謂諸極微。既不相
T1562_.29.0371c25: 觸。彼此大種合義豈成。隣近生時。即名爲合。
T1562_.29.0371c26: 豈待相觸方得合名。又汝不應躊躇此義。此
T1562_.29.0371c27: 彼大種。定不相觸。所以者何。是所觸故。非能
T1562_.29.0371c28: 觸故。諸色蘊中。唯有觸界。名爲所觸。但有身
T1562_.29.0371c29: 根。名爲能觸。此外觸義。更不應思。若謂所
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