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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_.29.0578a01: 生非罪依止。此曾未起殺生加行成殺業道
T1562_.29.0578a02: 理不應然。若爾此中爲問非理。既殺加行所
T1562_.29.0578a03: 依止身。非即能令殺生果滿。於前二分便爲
T1562_.29.0578a04: 闕一。如何以此蘊在心中。而可問言頗有殺
T1562_.29.0578a05: 者起殺加行及令果滿。若謂此中約一相續。
T1562_.29.0578a06: 言此起加行即此果滿者。是則亦應殺罪所
T1562_.29.0578a07: 觸。許前後生相續一故。又所説因無能證力。
T1562_.29.0578a08: 以能殺者死活不殊。謂就依身設彼活位。亦
T1562_.29.0578a09: 有念念異滅異生。非起加行身即能令果滿。
T1562_.29.0578a10: 何言依別故非殺罪所觸。若謂死後同分異
T1562_.29.0578a11: 故。與活有殊是。則還成闕於一分。爲問非理。
T1562_.29.0578a12: 此問應理因有證能。所以者何。義有別故。謂
T1562_.29.0578a13: 先問者作是問言。頗一相續起殺加行亦令果
T1562_.29.0578a14: 滿。而彼不爲殺罪觸耶。既前後生相續是一
T1562_.29.0578a15: 非闕一分。於後答者作是答言。以前後生身
T1562_.29.0578a16: 及同分是別業果。別依生故。不爲前生所作
T1562_.29.0578a17: 罪觸。若不許爾害非父母應成無間。又非人
T1562_.29.0578a18: 趣應成逆罪。而不許然。故依別因有能證力。
T1562_.29.0578a19: 若有多人集爲軍衆欲殺怨敵。或獵獸等。於
T1562_.29.0578a20: 中隨有一殺生時。何人得成殺生業道。頌曰
T1562_.29.0578a21:     軍等若同事 皆成如作者
T1562_.29.0578a22: 論曰。於軍等中若隨有一作殺生事如自作
T1562_.29.0578a23: 者。一切皆成殺生業道。由彼同許爲一事故。
T1562_.29.0578a24: 如爲一事展轉相教故。一殺生餘皆得罪。若
T1562_.29.0578a25: 有他力逼入此中。因即同心亦成殺罪。唯除
T1562_.29.0578a26: 若有立誓要期。救自命終亦不行殺。無殺心
T1562_.29.0578a27: 故不得殺罪
T1562_.29.0578a28: 説一切有部順正理論卷第四十一
T1562_.29.0578a29:
T1562_.29.0578b01:
T1562_.29.0578b02:
T1562_.29.0578b03:
T1562_.29.0578b04: 阿毘達磨順正理論卷第四十二
T1562_.29.0578b05:   尊者衆賢造
T1562_.29.0578b06:  *三藏法師玄奘奉  詔譯 
T1562_.29.0578b07:   *辯業品第四之十
T1562_.29.0578b08: 今應思擇成業道相。謂齊何量名自殺生。乃
T1562_.29.0578b09: 至齊何名爲邪見。且先分別殺生相者。頌曰
T1562_.29.0578b10:     殺生由故思 他想不誤殺
T1562_.29.0578b11: 論曰。要由先發欲殺故思。於他有情他有情
T1562_.29.0578b12: 想作殺加行不誤而殺。謂唯殺彼不漫殺餘。
T1562_.29.0578b13: 齊此名爲殺生業道。有懷猶豫爲杌爲人。設
T1562_.29.0578b14: 復是人爲彼非彼因起決志。若是若非我定
T1562_.29.0578b15: 當殺。由心無顧。若殺有情亦成業道。如
T1562_.29.0578b16: 業道若定若疑。但具殺縁皆有成理。於刹那
T1562_.29.0578b17: 滅行殺罪。如何成如何不成。無殺義故。謂衆
T1562_.29.0578b18: 生命過去已滅現在自滅未來未至。是故必
T1562_.29.0578b19: 無殺生命理。如何説滅。燈焔鈴聲准彼亦應
T1562_.29.0578b20: 通殺生義。謂障當命應生不生。以起惡心行
T1562_.29.0578b21: 殺加行。令所殺者現命滅時。不能爲因引同
T1562_.29.0578b22: 類命。障應生命令永不生。故名殺生。由斯
T1562_.29.0578b23: 獲罪。此所斷命爲屬於誰。謂命若無彼名死
T1562_.29.0578b24: 者。即是此命所依附身。標第六聲顯相屬義。
T1562_.29.0578b25: 如伽他説壽煖等言。故有命身名有命者。非
T1562_.29.0578b26: 實有我其理決然。已分別殺生。當辯不與
T1562_.29.0578b27: 取。頌曰
T1562_.29.0578b28:     不與取他物 力竊取屬己
T1562_.29.0578b29: 論曰。前不誤等言如應流至後。謂要先發欲
T1562_.29.0578c01: 盜故思。於他物中起他物想。或力或竊起盜
T1562_.29.0578c02: 加行。不誤而取令屬己身。齊此名爲不與取
T1562_.29.0578c03: 罪。若有盜取窣堵波物於佛得罪。佛將涅槃
T1562_.29.0578c04: 總受世間所施物故。有説。此罪於能護人。則
T1562_.29.0578c05: 彼自恣應無有罪。是故前説於理爲勝。盜亡
T1562_.29.0578c06: 僧物已作羯磨。於界内僧得偸盜罪。羯磨未
T1562_.29.0578c07: 了。於一切僧。若盜他人及象馬等。出所住
T1562_.29.0578c08: 處業道方成。已*辯不與取。當*辯欲邪行。頌
T1562_.29.0578c09:
T1562_.29.0578c10:     欲邪行四種 行所不應行
T1562_.29.0578c11: 論曰。總有四種行不應行。皆得名爲欲邪行
T1562_.29.0578c12: 罪。一於非境。謂他所護。或母或父或父母
T1562_.29.0578c13: 親。乃至或夫所守護境。二於非道。謂設己妻
T1562_.29.0578c14: 口及餘道。三於非處。謂於制多寺中逈處。四
T1562_.29.0578c15: 於非時。謂懷胎時。飮兒乳時。受齋戒時。有
T1562_.29.0578c16: 説。若夫許受齋戒而有所犯。方謂非時。既不
T1562_.29.0578c17: 誤言亦流至此。若於他婦謂是己妻。或於己
T1562_.29.0578c18: 妻謂爲他婦。道非道等但有誤心。雖有所行
T1562_.29.0578c19: 而非業道。若於此他婦作餘他婦想行非梵
T1562_.29.0578c20: 行。有説。亦成加行受用時並於他境故。有説。
T1562_.29.0578c21: 如殺業道不成加行。究竟時前境各別故。苾
T1562_.29.0578c22: 芻尼等如有戒妻。若有侵&T020717;亦成業道。有
T1562_.29.0578c23: 説。此罪於所住王。以能護持及不許故。若王
T1562_.29.0578c24: 自犯業道亦成。故前所説於理爲勝。已辯欲
T1562_.29.0578c25: 邪行。當辯虚誑語。頌曰
T1562_.29.0578c26:     染異想發言 解義虚誑語
T1562_.29.0578c27: 論曰。説聽力故成虚誑語謂於所説異想發
T1562_.29.0578c28: 言。及所誑者解所説義。染心不誤方成業道。
T1562_.29.0578c29: 所誑未解雜穢語收。語多字成要最後念表
T1562_.29.0579a01: 無表業方成業道。或隨所誑解義即成。前字
T1562_.29.0579a02: 倶行皆此加行。此中解義據所誑者能解名
T1562_.29.0579a03: 解非正解義。齊何名爲能解正解。前謂解
T1562_.29.0579a04: 者住耳識時。後謂正能分別其義。若正解義
T1562_.29.0579a05: 義意識知。語表耳識倶時滅故。應此業道
T1562_.29.0579a06: 唯無表成。是故理應善義言者住耳識位業
T1562_.29.0579a07: 道即成。能誑具足表無表故。有言。所誑隨
T1562_.29.0579a08: 解不解。但異想説業道即成。不爾此同離間
T1562_.29.0579a09: 語故。隨忍不忍要解方成。經説諸言略有十
T1562_.29.0579a10: 六。謂於不見不聞不覺不知事中言實見等。
T1562_.29.0579a11: 所見等中言不見等。如是八種名非聖言。不
T1562_.29.0579a12: 見等中言不見等。所見等中言實見等。如是
T1562_.29.0579a13: 八種名爲望言。何等名爲所見等相。頌曰
T1562_.29.0579a14:     由眼耳意識 并餘三所證
T1562_.29.0579a15:     如次第名爲 所見聞知覺
T1562_.29.0579a16: 論曰。若境由眼耳意餘識所證。如次名所見
T1562_.29.0579a17: 等。鼻舌身根取至境故總名爲覺餘。經定説
T1562_.29.0579a18: 三根所取爲所覺故。經言。大母。汝意云何。
T1562_.29.0579a19: 諸所有色非汝眼見。非汝曾見非汝當見非
T1562_.29.0579a20: 希求見汝。爲因此起欲起貪起親起愛起阿
T1562_.29.0579a21: 頼耶起尼延底起耽著不。不爾大徳。諸所有
T1562_.29.0579a22: 聲非汝耳聞。廣説乃至。諸所有法非汝意知。
T1562_.29.0579a23: 廣説乃至。不爾大徳。復告*大母汝於此中應
T1562_.29.0579a24: 知所見唯有所見。應知所聞所覺所知。唯有
T1562_.29.0579a25: 所聞所覺所知。此經既於色聲法境説爲所
T1562_.29.0579a26: 見所聞所知。准此於餘定立所覺。若不許
T1562_.29.0579a27: 爾。所覺是何又香等三。在所見等外。於彼三
T1562_.29.0579a28: 境應不起言説。經主撥言。此不成證。經義別
T1562_.29.0579a29: 故。非此經中佛欲決判四所言相然見此經
T1562_.29.0579b01: 所説義者。謂佛勸彼於六境中。及於見等四
T1562_.29.0579b02: 所言事。應知但有所見等言。不應増益愛非
T1562_.29.0579b03: 愛相。若爾何相名所見等。有餘師説。若是五
T1562_.29.0579b04: 現所證境名爲所見。若他傳説名爲所聞。
T1562_.29.0579b05: 運自心以種種理比度所許名爲所覺。若
T1562_.29.0579b06: 意*現證名爲所知。於五境中皆容起四。於第
T1562_.29.0579b07: 六境除見有三。由此覺名非無所目。香等三
T1562_.29.0579b08: 境言説非無。復引古師別釋此四。今謂經主
T1562_.29.0579b09: 唯申自執非我許此。經判所言相故但言經
T1562_.29.0579b10: 證。三根所取名爲所覺。起所覺言故。我師宗
T1562_.29.0579b11: 隨此經立所見等相。於理無違。雖説爲遮於
T1562_.29.0579b12: 彼増益愛非愛相。非不應理言六四別於理
T1562_.29.0579b13: 不然。前經後經義相似故。我見此經所説義
T1562_.29.0579b14: 者謂教*大母如於三時色等境中。若不見等
T1562_.29.0579b15: 不希求故。欲等不生如是。若知所見等境唯
T1562_.29.0579b16: 有所見等。欲等亦不生欲等。但由自分別故。
T1562_.29.0579b17: 我隨經義解此經文。非如經主隨自分別。故
T1562_.29.0579b18: 後*大母領佛教言。我解世尊所説義者
T1562_.29.0579b19:     見色已失念 妄増愛相者
T1562_.29.0579b20:     心便受愛染 及住於耽著
T1562_.29.0579b21:     彼由起此受 衆多相現前
T1562_.29.0579b22:     故彼心恒時 爲諸貪害惱
T1562_.29.0579b23:     如是集衆苦 便遠於涅槃
T1562_.29.0579b24:     愛盡故涅槃 日親之所説
T1562_.29.0579b25:     見色已正念 不増愛相者
T1562_.29.0579b26:     心不受愛染 及不住耽著
T1562_.29.0579b27:     彼由不起受 衆多相現前
T1562_.29.0579b28:     故彼心恒時 離諸貪害惱
T1562_.29.0579b29:     如是滅衆苦 便近於涅槃
T1562_.29.0579c01:     愛盡故涅槃 日親之所説
T1562_.29.0579c02: 如是於聲香味觸法一一廣説。世尊亦讃能
T1562_.29.0579c03: 如是解。善哉善哉。故經主言經義別者。誠
T1562_.29.0579c04: 如所説以經義別。經主於中異分別故。又何
T1562_.29.0579c05: 意趣朋彼二師違理教釋。而偏憎背毘婆
T1562_.29.0579c06: 沙者順理教言。且彼二師所釋違教。所見等
T1562_.29.0579c07: 相佛於經中於色等境分明別説。而彼棄捨
T1562_.29.0579c08: 異建立故。亦與隨教正理相違。説五境中各
T1562_.29.0579c09: 具有四。第六境上唯有三等。然法最可立所
T1562_.29.0579c10: 見名。非聲等中可名所見。如言佛見去來世
T1562_.29.0579c11: 等。此皆意識不共境故。曾無聖教言耳見聲
T1562_.29.0579c12: 鼻見香等。如何五境皆名所見唯非第六。又
T1562_.29.0579c13: 彼自説若意現證名爲所知。法既所知應名
T1562_.29.0579c14: 所見。現所證故猶如色等。此有何理唯五所
T1562_.29.0579c15: 證。立所見名。又後師釋。自内所受及自所
T1562_.29.0579c16: 證。名爲所知。若爾見何縁非自内所受。是則
T1562_.29.0579c17: 所見應即所知。又所覺知應無差別。倶是意
T1562_.29.0579c18: 識自所證故。又諸比量現量爲先達正理人
T1562_.29.0579c19: 皆所共許。若比量境方名所覺。不應所覺在
T1562_.29.0579c20: 所知先。故彼二師義無端緒。今謂經主僻執
T1562_.29.0579c21: 居心。背此正宗黨彼邪説。頗有由身表異想
T1562_.29.0579c22: 義成妄語不。有。故論言頗有不動身殺生罪
T1562_.29.0579c23: 觸耶。曰有。謂發語。頗有不發語妄語罪觸耶。
T1562_.29.0579c24: 曰有。謂動身。頗有不動身不發語二罪所觸
T1562_.29.0579c25: 耶。曰有。謂仙人意憤。及長養業時。經主於此
T1562_.29.0579c26: 作如是難。若不動身亦不發語。欲無無表離
T1562_.29.0579c27: 表而生。此二如何得成業道。於如是難應設
T1562_.29.0579c28: 劬勞。彼謂實無表無表業。豈容不立此二業
T1562_.29.0579c29: 道。彼亦應辯觸二罪因。非但起惡思有太過
T1562_.29.0580a01: 失故。若要依身語二門轉思。起欲殺誑心即
T1562_.29.0580a02: 應成逆。彼不成者仙等應同。既不動身亦不
T1562_.29.0580a03: 發語。如何成業道。及依身語門應設劬勞。
T1562_.29.0580a04: 釋如是難。然我且釋布灑他時。如由動身能
T1562_.29.0580a05: 表語義生語業道。若身不動能表語義業道
T1562_.29.0580a06: 亦生。然説戒時彼有所犯。默然表淨令衆咸
T1562_.29.0580a07: 知。如何不生妄語業道。仙人意憤義等教他。
T1562_.29.0580a08: 彼於有情心無所顧。非人敬彼知有惡心。動
T1562_.29.0580a09: 身爲殺彼生業道。仙以何表令鬼知心。彼由
T1562_.29.0580a10: 意憤身語必變。或由呪詛必動身語。有餘師
T1562_.29.0580a11: 説。非於欲界一切無表悉依表生。如得果時
T1562_.29.0580a12: 五苾芻等得別解脱戒。不善亦應然然彼先
T1562_.29.0580a13: 時決定有表。餘亦應爾。仙如前説。布灑他
T1562_.29.0580a14: 時得妄語者。謂不清淨詐入僧中坐現威儀。
T1562_.29.0580a15: 或有所説。此謂先表。餘例應思。已*辯虚誑
T1562_.29.0580a16: 語。當*辯餘三語。頌曰
T1562_.29.0580a17:     染心壞他語 説名離間語
T1562_.29.0580a18:     非愛麁惡語 諸染雜穢語
T1562_.29.0580a19:     餘説異三染 佞歌邪論等
T1562_.29.0580a20: 論曰。若染汚心發壞他語。若他壞不壞倶成
T1562_.29.0580a21: 離間語。解義不誤流至此中。若以染心發非
T1562_.29.0580a22: 愛語。毀訾於他名麁惡語。前染心語流至此
T1562_.29.0580a23: 故。解義不誤亦與前同。一切染心所發諸語。
T1562_.29.0580a24: 名雜穢語。皆雜穢故。唯前語字流至此中。有
T1562_.29.0580a25: 説。異前三餘染心所發佞歌邪論等方雜穢
T1562_.29.0580a26: 語收。佞謂苾芻邪求名利發諂愛語。歌謂倡
T1562_.29.0580a27: 伎染心悦他作諸詞曲。及染心者諷吟相調。
T1562_.29.0580a28: 邪論者。謂勝數明等述惡見言等。謂染心所
T1562_.29.0580a29: 發悲歎及戲論語。輪王現時歌詠等語。隨順
T1562_.29.0580b01: 出離與染相違。故彼皆非雜穢語攝。有説。彼
T1562_.29.0580b02: 有嫁娶等言。雜穢語收非業道攝。薄塵類故。
T1562_.29.0580b03: 不引無表非無無表可業道攝。已辯三語。當
T1562_.29.0580b04: 辯意三。頌曰
T1562_.29.0580b05:     惡欲他財貪 憎有情瞋恚
T1562_.29.0580b06:     撥善惡等見 名邪見業道
T1562_.29.0580b07: 論曰。於他財物非理耽求欲令屬己。或力或
T1562_.29.0580b08: 竊。如是惡欲名貪業道。豈不欲愛皆名爲貪。
T1562_.29.0580b09: 如五蓋經。依貪欲蓋佛説應斷。此世間貪雖
T1562_.29.0580b10: 皆名貪非皆業道。由前已説諸惡行中攝麁
T1562_.29.0580b11: 品爲十業道故。唯於他物起惡欲貪名貪業
T1562_.29.0580b12: 道。若異此者貪著己物業道應成。輪王北洲
T1562_.29.0580b13: 爲難亦爾。於有情類起憎恚心。欲爲逼迫。名
T1562_.29.0580b14: 瞋業道。於善惡等惡見撥無。此見名爲邪見
T1562_.29.0580b15: 業道。擧初攝後故説等言。具足應如契經所
T1562_.29.0580b16: 説謗因謗果。二世尊等總十一類邪見不同。
T1562_.29.0580b17: 謂無施與。乃至廣説。如是已辯十業道相。依
T1562_.29.0580b18: 何義釋諸業道名。頌曰
T1562_.29.0580b19:     此中三唯道 七業亦道故
T1562_.29.0580b20: 論曰。十業道中後三唯道。業之道故立業道
T1562_.29.0580b21: 名。彼相應思説名爲業。彼轉故轉。彼行故
T1562_.29.0580b22: 行。如彼勢力而造作故。前七是業身。語業故。
T1562_.29.0580b23: 亦業之道。思所遊故。由能等起身語業思。託
T1562_.29.0580b24: 身語業爲境轉故。業業之道立業道名。故於
T1562_.29.0580b25: 此中言業道者。具顯業道業業道業。雖不同
T1562_.29.0580b26: 類而一爲餘。世記論中倶極成故。或業之道
T1562_.29.0580b27: 故名業道。亦業亦道故名業道。具足應言業
T1562_.29.0580b28: 道業道。以一爲餘但言業道。善業道義類此
T1562_.29.0580b29: 應知。加行後起應名業道。思亦縁彼爲境轉
T1562_.29.0580c01: 故。理亦應説而不説者。爲本依本彼方轉故。
T1562_.29.0580c02: 先説麁品爲業道故。又由根本有減増故。令
T1562_.29.0580c03: 内外物有減有増。二分不然。故非業道。一切
T1562_.29.0580c04: 惡業道皆現善相違。斷諸善根由何業道。斷
T1562_.29.0580c05: 續善相差別云何。頌曰
T1562_.29.0580c06:     唯邪見斷善 所斷欲生得
T1562_.29.0580c07:     撥因果一切 漸斷二倶捨
T1562_.29.0580c08:     人三洲男女 見行斷非得
T1562_.29.0580c09:     續善疑有見 頓現除逆者
T1562_.29.0580c10: 論曰。惡業道中唯有上品圓滿邪見能斷善
T1562_.29.0580c11: 根。若爾何縁本論中説。云何上品諸不善根。
T1562_.29.0580c12: 謂諸不善根能斷善根者。或離欲位最初所
T1562_.29.0580c13: 除。由不善根能引邪見。故邪見事推在彼根。
T1562_.29.0580c14: 如火燒村。火由賊起。故世間説被賊燒村。何
T1562_.29.0580c15: 等善根爲此所斷。謂唯欲界生得善根。色無
T1562_.29.0580c16: 色善先不成故。施設足論當云何通。如彼論
T1562_.29.0580c17: 言唯由此量是人已斷三界善根。依上善根
T1562_.29.0580c18: 得更遠説。令此相續非彼器故。何縁唯斷生
T1562_.29.0580c19: 得善根。加行善根先已退故。如説。如是補
T1562_.29.0580c20: 特伽羅成就善法。乃至廣説。此中所言成善
T1562_.29.0580c21: 法者。總説成就加行生得。復言善法隱沒
T1562_.29.0580c22: 者。此言唯説加行善。將斷善時最初捨故。言
T1562_.29.0580c23: 有隨倶行善根未斷者。此顯猶有生得善根。
T1562_.29.0580c24: 彼於後時一切悉斷。由此斷故名斷善根。此
T1562_.29.0580c25: 斷善根何因何位。謂有一類先成暴惡意樂
T1562_.29.0580c26: 隨眠。後逢惡友縁力所資轉復増盛。故善根
T1562_.29.0580c27: 減不善根増。後起撥因撥果邪見。令一切善
T1562_.29.0580c28: 皆悉隱沒。由此相續離善而住。此因此位斷
T1562_.29.0580c29: 諸善根。何名撥因撥果邪見。謗妙惡行名爲
T1562_.29.0581a01: 撥因。謗果異熟名爲撥果。邪見有二。謂自
T1562_.29.0581a02: 界縁及他界縁。或有漏縁及無漏縁。誰能
T1562_.29.0581a03: 斷善。應言一切能斷善根。九品善根爲可頓
T1562_.29.0581a04: 斷。如見道斷見所斷耶。不爾云何。謂漸次斷
T1562_.29.0581a05: 九品邪見。九品善根順逆相望漸次斷故。如
T1562_.29.0581a06: 修道斷修所斷惑。謂下下品斷上上品。至上
T1562_.29.0581a07: 上品斷下下品。故本論説。云何名微倶行善
T1562_.29.0581a08: 根。謂斷善根時最後所捨者。由捨彼故名斷
T1562_.29.0581a09: 善根。若爾彼文何理。復説云何上品諸不善
T1562_.29.0581a10: 根。謂諸不善根能斷善根者。不應於此微其
T1562_.29.0581a11: 理趣。乘前爲問其理已成。謂此乘前所斷微
T1562_.29.0581a12: 善。即問能斷上不善根。前微善根既下品攝。
T1562_.29.0581a13: 後能斷者理上品收。故於此中不勞徴難。既
T1562_.29.0581a14: 如修道斷所斷惑。理於中間通起不起。諸律
T1562_.29.0581a15: 儀果有從加行。有從生得善心所生。若從加
T1562_.29.0581a16: 行善心生者。律儀先捨後斷善根。然斷善根
T1562_.29.0581a17: 加行根本皆名斷善。依此故説斷善根位捨
T1562_.29.0581a18: 諸律儀。若從生得善心生者。隨斷何品能
T1562_.29.0581a19: 生善根。所生律儀爾時便捨。捨能等起彼隨
T1562_.29.0581a20: 捨故。爲在何處能斷善根。人趣三洲非在惡
T1562_.29.0581a21: 趣亦非天趣。所以者何。以惡趣中染不染慧
T1562_.29.0581a22: 不堅牢故。以天趣中現見善惡諸業果故。言
T1562_.29.0581a23: 三洲者。除北倶盧。彼無極惡阿世耶故。有
T1562_.29.0581a24: 餘師説。唯贍部洲。若爾便違本論所説。如本
T1562_.29.0581a25: 論説。贍部洲人極少成八根。東西洲亦爾。如
T1562_.29.0581a26: 是斷善依何類身。唯男女身志意定故。有餘
T1562_.29.0581a27: 師説。亦非女身欲勤慧等皆昧鈍故。若爾便
T1562_.29.0581a28: 違本論所説。如本論説若成女根定成八根。
T1562_.29.0581a29: 男根亦爾。爲何行者能斷善根。唯見行人非
T1562_.29.0581b01: 愛行者。諸見行者惡阿世耶極堅深故。彼惡
T1562_.29.0581b02: 意樂推求相續。故名極堅。見遠隨入故名極
T1562_.29.0581b03: 深。以極堅深故能斷善。諸愛行者惡阿世耶
T1562_.29.0581b04: 極躁動故。由斯理趣非扇搋等能斷善根。又
T1562_.29.0581b05: 此類人如惡趣故。此善根斷其體是何。善
T1562_.29.0581b06: 斷應知非得爲體。以重邪見現在前時。能令
T1562_.29.0581b07: 善根成就得滅。不成就得相續而生。此位名
T1562_.29.0581b08: 爲善根已斷。故善斷體即是非得。前已成立
T1562_.29.0581b09: 非得實有。善根斷已由何復續。由疑有見謂
T1562_.29.0581b10: 續善位或由因力或依善友。有於因果欻復
T1562_.29.0581b11: 生疑。所招後世爲無爲有。有於因果欻生正
T1562_.29.0581b12: 見。定有後世先執是邪。爾時善根成就得還
T1562_.29.0581b13: 起。不成就得滅名續善根。九品善根頓續漸
T1562_.29.0581b14: 起。如頓除病氣力漸増。於現身中能續善不。
T1562_.29.0581b15: 亦有能續除造逆人。有餘師言。斷見増者亦
T1562_.29.0581b16: 非現世。能續善根依彼二人。經作是説。彼定
T1562_.29.0581b17: 於現法不能續善根。彼人定從地獄將沒。或
T1562_.29.0581b18: 即於彼將受生時能續善根非餘位。故言將
T1562_.29.0581b19: 生位謂中有中。將歿時言謂彼將死。若由因
T1562_.29.0581b20: 力彼斷善根。將死時續。若由縁力彼斷善根
T1562_.29.0581b21: 將生時續。由自他力應知亦爾。又意樂壞非
T1562_.29.0581b22: 加行壞。斷善根者是人現世能續善根。
T1562_.29.0581b23: 意樂壞加行亦壞。斷善根者要身壞後方續
T1562_.29.0581b24: 善根。謂世有人撥無後世名意樂壞。而不隨
T1562_.29.0581b25: 彼意樂所作非加行壞。見壞戒不壞。見壞戒
T1562_.29.0581b26: 亦壞。斷善根者應知亦爾。非劫將壞及劫初
T1562_.29.0581b27: 成有斷善根。壞器世間増上力故。相續潤
T1562_.29.0581b28: 故。行妙行者不斷善根。以心堅牢有所樂故。
T1562_.29.0581b29: 斷善邪定四句差別。謂補剌拏未生怨王提
T1562_.29.0581c01: 婆達多所餘人等。如其次第應知差別。斷善
T1562_.29.0581c02: 邪見破僧妄語。當知定招無間異熟。餘無間
T1562_.29.0581c03: 業或招無間。或招所餘地獄異熟。已乘義便
T1562_.29.0581c04: 辯斷善根。今應復明本業道義。所説善惡二
T1562_.29.0581c05: 業道中。有幾並生與思倶轉。頌曰
T1562_.29.0581c06:     業道思倶轉 不善一至八
T1562_.29.0581c07:     善總開至十 別遮一八五
T1562_.29.0581c08: 論曰。於諸業道思倶轉中。且不善與思從一
T1562_.29.0581c09: 唯至八。一倶轉者。謂離所餘貪等三中隨一
T1562_.29.0581c10: 現起。若先加行所造惡業。貪等餘染及不染
T1562_.29.0581c11: 心現在前時隨一究竟。經主唯説不染汚心
T1562_.29.0581c12: 此言太減。以慢疑等染心起時亦有由先加
T1562_.29.0581c13: 行所起業道成故。又説加行造惡色業色言
T1562_.29.0581c14: 太増。無色無容先加行造不染心起業道方
T1562_.29.0581c15: 成。須簡別故。後如是類例應彈斥。有餘師
T1562_.29.0581c16: 説。身三業道一一思倶轉。謂殺盜邪婬。理不
T1562_.29.0581c17: 應然。邪婬必二無遣他爲故。必貪究竟故。殺
T1562_.29.0581c18: 盜自爲。亦必二故。設據遣他作應差別言。謂
T1562_.29.0581c19: 於究竟時貪等不起。又説。雜穢語及貪瞋等
T1562_.29.0581c20: 三。隨一現前名一倶轉。此亦非理。闕唯言故。
T1562_.29.0581c21: 如我先説於理爲善。二倶轉者。謂行邪行
T1562_.29.0581c22: 若自行殺盜雜穢語。或遣他爲隨一成位。貪
T1562_.29.0581c23: 瞋邪見隨一現前。若先加行所造惡業貪等
T1562_.29.0581c24: 餘染。及不染心現在前時隨二究竟。經主於
T1562_.29.0581c25: 此作如是言。謂瞋心時究竟殺業。若起貪位
T1562_.29.0581c26: 成不與取。或欲邪行或雜穢語。此亦非理。若
T1562_.29.0581c27: 自究竟則應於殺無勞説瞋。此更無容餘究
T1562_.29.0581c28: 竟故。於盜邪行説貪亦然。説起貪時成雜穢
T1562_.29.0581c29: 語。此言闕減。容三成故。若先加行於究竟
T1562_.29.0582a01: 時一一應言貪等隨一。有餘師説。於他命財
T1562_.29.0582a02: 起欲殺盜心令死時即取。或他婢等住船等
T1562_.29.0582a03: 中。犯邪行時。盜離本處。此非唯二。以貪瞋中
T1562_.29.0582a04: 隨其所應必有一故。又説虚誑離間麁惡隨
T1562_.29.0582a05: 起一時亦二倶轉。此亦非理貪瞋等。三隨其
T1562_.29.0582a06: 所應容有一故。由此先説於理爲善。三倶轉
T1562_.29.0582a07: 者。謂先加行所造惡業貪等起時隨二究竟。
T1562_.29.0582a08: 若遣一使作殺等一。自行婬等。倶時究竟。若
T1562_.29.0582a09: 自作二如理應思。若先加行所造惡業。貪等
T1562_.29.0582a10: 餘染及不染心現在前時隨三究竟。若起貪
T1562_.29.0582a11: 等餘染心時。自成攝離間虚誑語業等使作
T1562_.29.0582a12: 一等如理應思。有餘師言。遣二使已自行邪
T1562_.29.0582a13: 行倶究竟時。及語前三隨倶起二此亦非理。
T1562_.29.0582a14: 婬究竟時定有貪故。發語業道貪等三中容
T1562_.29.0582a15: 有一故。設起餘心應差別故。四倶轉者。謂欲
T1562_.29.0582a16: 壞他説虚誑言。或麁惡語。意業道一。語業道
T1562_.29.0582a17: 三。若遣二使自行婬等。若先加行所造惡業。
T1562_.29.0582a18: 貪等起時隨三究竟。如是等類准例應思。有
T1562_.29.0582a19: 餘師言。倶説四語。此説非理。應分別故。如是
T1562_.29.0582a20: 五六七皆如理應思。八倶轉者。謂先加行作
T1562_.29.0582a21: 六惡業。自行邪欲倶時究竟。餘例應思。後三
T1562_.29.0582a22: 不倶故無九十。何縁邪欲要自究竟非如殺
T1562_.29.0582a23: 等。遣他亦成殺等遣他染心定故。謂若遣使
T1562_.29.0582a24: 行殺生等定有染心。遣他行婬容心無染。如
T1562_.29.0582a25: 嫁女等。又此類惑必現前故。謂由此類煩惱
T1562_.29.0582a26: 現起。自行殺等令他亦然。非遣他婬惑必如
T1562_.29.0582a27: 自。又自遠離行不應行。非遣他行名自犯故。
T1562_.29.0582a28: 謂有遠離行不應行。授女與夫自非犯者。若
T1562_.29.0582a29: 於此境自離殺生。遣他殺時自名殺者。曾聞
T1562_.29.0582b01: 菩薩將女施他便獲愛果。然非梵行不善業
T1562_.29.0582b02: 攝。若遣他犯與自作同。豈容安住惡業加行
T1562_.29.0582b03: 能招福果。或諸菩薩應犯邪行。又離殺等依
T1562_.29.0582b04: 遮境成。離行邪婬遮己身故。由此非殺一切
T1562_.29.0582b05: 有情。皆成他勝隨於一切。但有行婬皆名
T1562_.29.0582b06: 犯重。又理必爾以諸苾芻但遣殺人必成他
T1562_.29.0582b07: 勝。雖行媒嫁而不犯重。何縁遣離殺不得離
T1562_.29.0582b08: 殺戒。但遣他殺生便得殺生罪。此例非等非
T1562_.29.0582b09: 無殺思有遣他殺有無離殺思。而遣他離殺
T1562_.29.0582b10: 義不同故。又受持戒於此處強捨犯尸羅於
T1562_.29.0582b11: 他處勝故於犯戒有遣他犯名自犯。若於持
T1562_.29.0582b12: 戒無遣他持名自持。又先已説。先説者何。謂
T1562_.29.0582b13: 欲界中惡勝善劣。又縁起法有種種殊不可
T1562_.29.0582b14: 爲難。且如眼識不住色中。亦非住眼隨眼増
T1562_.29.0582b15: 損而不隨色。又如從心生大顯等不隨心力
T1562_.29.0582b16: 成善等性。而形善等差別隨心。又語業聲性
T1562_.29.0582b17: 隨心轉。彈指聲等性不隨心。又他命終方成
T1562_.29.0582b18: 殺業。他壞不壞成離間等。如是於戒遣他受
T1562_.29.0582b19: 持無自受持。若於犯戒遣他毀犯有自毀犯。
T1562_.29.0582b20: 於中遣殺成能殺人。遣他行婬不成婬者。如
T1562_.29.0582b21: 是已説不善業道與思倶轉數有不同。善業
T1562_.29.0582b22: 道與思總開容至十。別據顯相遮一八五。二
T1562_.29.0582b23: 倶轉者。謂善五識及依無色。盡無生智現在
T1562_.29.0582b24: 前時無散善七。此相應慧非見性故。無色定
T1562_.29.0582b25: 倶無律儀故。三倶轉者。謂與正見相應。意識
T1562_.29.0582b26: 現在前時無七色善。四倶轉者謂惡無記心
T1562_.29.0582b27: 現在前位。得近住近事勤策律儀。六倶轉者。
T1562_.29.0582b28: 謂善五識現在前時得上三戒。七倶轉者謂
T1562_.29.0582b29: 善意識無隨轉色正見相應現在前時得上三
T1562_.29.0582c01: 戒。或惡無記心現前時得苾芻戒。九倶轉者。
T1562_.29.0582c02: 謂善五識及依無色。盡無生智現在前時得
T1562_.29.0582c03: 苾芻戒。或靜慮攝盡無生智相應意識現在
T1562_.29.0582c04: 前時。十倶轉者。謂善意識無隨轉色。正見
T1562_.29.0582c05: 相應現在前時得苾芻戒。或餘一切有隨轉
T1562_.29.0582c06: 色正見相應心正起位。別據顯相所遮如是。
T1562_.29.0582c07: 通據隱顯則無所遮。謂離律儀有一八五。一
T1562_.29.0582c08: 倶轉者。謂惡無記心現在前時得一支遠離。
T1562_.29.0582c09: 五倶轉者。謂善意識無隨轉色正見相應現
T1562_.29.0582c10: 在前時得二支等。八倶轉者。謂此意識現在
T1562_.29.0582c11: 前時。得五支等。善惡業道。於何界趣處。幾唯
T1562_.29.0582c12: 成就。幾亦通現行。頌曰
T1562_.29.0582c13:     不善地獄中 麁雜瞋通二
T1562_.29.0582c14:     貪邪見成就 北洲成後三
T1562_.29.0582c15:     雜語通現成 餘欲十通二
T1562_.29.0582c16:     善於一切處 後三通現成
T1562_.29.0582c17:     無色無想天 前七唯成就
T1562_.29.0582c18:     除處通成現 除地獄北洲
T1562_.29.0582c19: 論曰。且於不善十業道中。那落迦中三通二
T1562_.29.0582c20: 種。謂麁惡語雜穢語瞋。三種皆通現行成就。
T1562_.29.0582c21: 苦逼相罵故有麁惡語。怨歎悲叫故有雜穢
T1562_.29.0582c22: 語。身心麁強&T014461;戻不調由互相憎故有瞋恚。
T1562_.29.0582c23: 貪及邪見成而不行。無可愛境故。現見業果
T1562_.29.0582c24: 故。無相害法故無殺生。謂彼但由業盡故死。
T1562_.29.0582c25: 無攝財女故無盜婬。以無用故無虚誑語。或
T1562_.29.0582c26: 虚誑語令他想倒。彼想常倒故無誑語。彼常
T1562_.29.0582c27: 離故。或無用故。無離間語。北倶盧洲貪瞋
T1562_.29.0582c28: 邪見皆定成就而不現行。不攝我所故。身心
T1562_.29.0582c29: 柔軟故。無惱害事故。無惡意樂故。唯雜穢
T1562_.29.0583a01: 語彼通現成。由彼有時染心歌詠。壽量定故
T1562_.29.0583a02: 無有殺生。無攝財物及女人故無不與取及
T1562_.29.0583a03: 欲邪行。無誑心故無虚誑語。或無用故常和
T1562_.29.0583a04: 穆故無離間語。言清美故無麁惡語。彼人云
T1562_.29.0583a05: 何行非梵行。謂彼男女互起染時。執手相牽
T1562_.29.0583a06: 往詣樹下。樹枝垂覆知是應行樹不垂枝兩
T1562_.29.0583a07: 愧而別。除前地獄北倶盧洲。餘欲界中十皆
T1562_.29.0583a08: 通二。謂於欲界天鬼傍生及人三洲。十惡業
T1562_.29.0583a09: 道皆通成現。然有差別。謂天鬼傍生。前七
T1562_.29.0583a10: 業道唯有處中攝無不律儀。人三洲中二種
T1562_.29.0583a11: 倶有。雖諸天衆無有殺天。而或有時殺害餘
T1562_.29.0583a12: 趣。有餘師説。天亦殺天。雖天身支斷已還出。
T1562_.29.0583a13: 斬首中截則不更生。故欲天中有殺業道。已
T1562_.29.0583a14: 説不善。善業道中無貪等三。於三界五趣皆
T1562_.29.0583a15: 通二種。謂成就現行。身語七支無色無想但
T1562_.29.0583a16: 容成就必不現行。謂聖有情生無色界成就
T1562_.29.0583a17: 過未無漏律儀。無想有情必成過未第四靜
T1562_.29.0583a18: 慮靜慮律儀。然聖隨依何靜慮地曾起曾滅
T1562_.29.0583a19: 無漏尸羅。生無色時成彼過去。若未來世六
T1562_.29.0583a20: 地皆成。二處皆無現起義者。無色唯有四蘊
T1562_.29.0583a21: 性故。無想有情無定心故。律儀必託大種。定
T1562_.29.0583a22: 心二處互無故不現起。餘界趣處除地獄北
T1562_.29.0583a23: 洲。七善皆通現行及成就。然有差別。謂鬼傍
T1562_.29.0583a24: 生有離律儀處中業道。若於色界唯有律儀。
T1562_.29.0583a25: 三洲欲天皆具二種。善惡業道得果云何。頌
T1562_.29.0583a26:
T1562_.29.0583a27:     皆能招異熟 等流増上果
T1562_.29.0583a28:     此令他受苦 斷命壞威故
T1562_.29.0583a29: 論曰。且先分別十惡業道各招三果。其三者
T1562_.29.0583b01: 何。異熟等流増上別故。謂於十種若習若修
T1562_.29.0583b02: 若多所作。由此力故生捺落迦。是異熟果。從
T1562_.29.0583b03: 彼出已來生此間人同分中受等流果。謂殺
T1562_.29.0583b04: 生者壽量短促。不與取者資財乏匱。欲邪行
T1562_.29.0583b05: 者妻不貞良。虚誑語者多遭誹謗。離間語者
T1562_.29.0583b06: 親友乖穆。麁惡語者恒聞惡聲。雜穢語者言
T1562_.29.0583b07: 不威肅。貪者貪盛。瞋者瞋増。邪見者癡増
T1562_.29.0583b08: 上。何縁邪見令癡轉増。習異不應令異増長。
T1562_.29.0583b09: 經主作是釋。彼品癡増故。豈不邪見相應無
T1562_.29.0583b10: 明。非相用増依邪見故。今觀此義邪見起
T1562_.29.0583b11: 時。於有事中無行相轉壞現見事。此與貪瞋
T1562_.29.0583b12: 相應無明。彼癡増重貪瞋於有境有行相轉
T1562_.29.0583b13: 故。或見行者由邪見力。能令眞智遠而更遠。
T1562_.29.0583b14: 以癡増者邪見便増由癡轉令倒推求故。邪
T1562_.29.0583b15: 見増者癡復轉増。由見轉令障眞智故。由此
T1562_.29.0583b16: 説邪智是正智近怨。以與無明爲朋黨故。是
T1562_.29.0583b17: 名業道等流果別。如何短壽是殺等流。人壽
T1562_.29.0583b18: 必應是善業果。經主於此作如是釋。不言人
T1562_.29.0583b19: 壽即殺業果。但言由殺人壽量短。應知殺業
T1562_.29.0583b20: 與人命根作障礙因令不久住。此所言義極
T1562_.29.0583b21: 難了知。若殺爲因能招壽短。短名目何法
T1562_.29.0583b22: 是殺果非壽。譬如金鋌短即是金。壽亦應然
T1562_.29.0583b23: 短豈非壽。如何可説壽非殺果。若謂殺業能
T1562_.29.0583b24: 感命災故殺爲因非感壽者。此中應辯。何謂
T1562_.29.0583b25: 命災不可説言。謂刀毒等。刀等但是災之
T1562_.29.0583b26: 縁故。又不應説是殺等流。彼是有情増上果
T1562_.29.0583b27: 故。命災命障其義是一。既説殺業作命障因。
T1562_.29.0583b28: 應辯此中命障何謂若謂命障。即壽不生此
T1562_.29.0583b29: 復應思爲有非有若非有者果。體不成非住
T1562_.29.0583c01: 本心人。説無爲有果若是有者此非異壽便
T1562_.29.0583c02: 違所説壽非殺果。理應釋言。不説人壽是殺
T1562_.29.0583c03: 異熟。但應説言是殺生業近増上果。謂雖人
T1562_.29.0583c04: 壽是善業招。而由殺生増上力故。令彼相續
T1562_.29.0583c05: 唯經少時。以欲界中不善勝善。有増上力能
T1562_.29.0583c06: 伏善故。若爾何故説名等流果。顯増上果
T1562_.29.0583c07: 中有最近故。若二倶立増上果名。則不顯果
T1562_.29.0583c08: 有近遠別。若謂不然如何不善。以修所斷
T1562_.29.0583c09: 無覆無記爲等流果。與理無違是故可言即
T1562_.29.0583c10: 人短壽是殺生業所引等流。此十所招増上
T1562_.29.0583c11: 果者。謂外所有諸資生具。由殺生故光澤
T1562_.29.0583c12: 少。不與取故多遭霜雹。稼穡微薄果實希小。
T1562_.29.0583c13: 欲邪行故多諸塵埃。虚誑語故多諸臭穢。離
T1562_.29.0583c14: 間語故所居險曲。麁惡語故多諸惡觸。田豐
T1562_.29.0583c15: 荊棘磽确醎鹵。雜穢語故時候變改。貪故果
T1562_.29.0583c16: 少。瞋故果辣。由邪見故果少或無。是名業
T1562_.29.0583c17: 道増上果別。爲一殺業感地獄已。復感短壽
T1562_.29.0583c18: 外惡果耶。有餘師言。即一殺業先受異熟。次
T1562_.29.0583c19: 近増上後遠増上故有三果。理實殺時能令
T1562_.29.0583c20: 所殺受苦命斷壞失威光。令他苦故生於地
T1562_.29.0583c21: 獄。斷他命故人中壽短。先是加行果。後是根
T1562_.29.0583c22: 本果。根本近分倶命殺生。由壞威光感惡外
T1562_.29.0583c23: 具。是故殺業得三種果。餘惡業道如理應思。
T1562_.29.0583c24: 由此應准知。善業道三果且於離殺。若習若
T1562_.29.0583c25: 修若多所作。由此力故生於天中受異熟果。
T1562_.29.0583c26: 從彼沒已來生人中。受極長壽近増上果。即
T1562_.29.0583c27: 復由此感諸外具。有大威光遠増上果。餘
T1562_.29.0583c28: 善三果翻惡應説。又契經説八邪支中分色
T1562_.29.0583c29: 業爲三謂邪語業命離邪語業邪命是何。雖
T1562_.29.0584a01: 離彼無而別説者。頌曰
T1562_.29.0584a02:     貪生身語業 邪命難除故
T1562_.29.0584a03:     執命資貪生 違經故非理
T1562_.29.0584a04: 論曰。瞋癡所生語身二業。如次唯名邪語邪
T1562_.29.0584a05: 業。從貪所生身語二業名邪語邪業。亦説名
T1562_.29.0584a06: 邪命。以難除故異二別立。貪細能奪諸有情
T1562_.29.0584a07: 心。極聰慧人猶難禁護。故此對二爲極難除。
T1562_.29.0584a08: 諸在家人邪見難斷。以多妄執吉祥等故。諸
T1562_.29.0584a09: 出家者邪命難除。所有命縁皆屬他故。爲於
T1562_.29.0584a10: 正命令殷重修。故佛離前別説爲一。有餘師
T1562_.29.0584a11: 執。縁命資具貪欲所生。身語二業方名邪命
T1562_.29.0584a12: 非餘貪生。所以者何。爲自戲樂作歌舞等。
T1562_.29.0584a13: 非資命故。此違經故。理定不然。戒蘊經中觀
T1562_.29.0584a14: 象鬪等。世尊亦立在邪命中。邪受外塵虚延
T1562_.29.0584a15: 命故。由此非獨命資糧。貪所發身語方名邪
T1562_.29.0584a16: 命。正語業命翻此應知。何縁業道中先身後
T1562_.29.0584a17: 語。於八道支内先語後身。以業道中隨麁細
T1562_.29.0584a18: 説。道支次第據順相生。故契經中言尋伺已
T1562_.29.0584a19: 發語
T1562_.29.0584a20: *説一切有部順正理論第四十二
T1562_.29.0584a21:
T1562_.29.0584a22:
T1562_.29.0584a23:
T1562_.29.0584a24: 阿毘達磨順正理論卷第四十三
T1562_.29.0584a25:   尊者衆賢造
T1562_.29.0584a26:  *三藏法師玄奘奉  詔譯 
T1562_.29.0584a27:   辯業品第四之十一
T1562_.29.0584a28: 如前所説果有五種。何等業有幾果。頌曰
T1562_.29.0584a29:     斷道有漏業 具足有五果
T1562_.29.0584b01:     無漏業有四 謂唯除異熟
T1562_.29.0584b02:     餘有漏善惡 亦四除離繋
T1562_.29.0584b03:     餘無漏無記 三除前所除
T1562_.29.0584b04: 論曰。道能證斷及能斷惑得斷道名即無間
T1562_.29.0584b05: 道。此道有二種。謂有漏無漏。有漏道業具
T1562_.29.0584b06: 有五果。等流果者。謂自地中後等。若増諸相
T1562_.29.0584b07: 似法。異熟果者。謂自地中斷道所招可愛異
T1562_.29.0584b08: 熟。離繋果者。謂此道力。斷惑所證擇滅無
T1562_.29.0584b09: 爲。士用果者。謂道所牽倶有解脱所修及斷。
T1562_.29.0584b10: 言倶有者。謂倶生法。言解脱者。謂無間生。即
T1562_.29.0584b11: 解脱道。言所修者。謂未來修。斷謂擇滅。由道
T1562_.29.0584b12: 力故彼得方起。増上果者。有如是説。謂離自
T1562_.29.0584b13: 性餘有爲法。唯除前生。有作是言。斷亦應
T1562_.29.0584b14: 是道増上果。道増上力能證彼故。若爾何故
T1562_.29.0584b15: 毘婆沙中。唯説欲界十隨眠斷。爲苦法智忍
T1562_.29.0584b16: 離繋士用果。曾不説是増上果耶。非由不説
T1562_.29.0584b17: 便非彼果。以即彼文説苦法智。爲苦法智忍
T1562_.29.0584b18: 等流士用果。曾不説是増上果故。然實苦法
T1562_.29.0584b19: 智是彼増上果。而不説者義極成故。此亦應
T1562_.29.0584b20: 然擧士用果。理則已擧増上果故。非唯可生
T1562_.29.0584b21: 是増上果。説非擇滅是心果故。離此更無餘
T1562_.29.0584b22: 果義故。即斷道中無漏道業。唯有四果謂除
T1562_.29.0584b23: 異熟。餘有漏善及不善業亦有四果謂除離
T1562_.29.0584b24: 繋。異前斷道故説爲餘。次後餘言例此應釋。
T1562_.29.0584b25: 謂餘無漏及無記業。唯有三果除前所除。謂
T1562_.29.0584b26: 除前所除異熟及離繋。已總分別諸業有果。
T1562_.29.0584b27: 次辯果門業有果相。於中先辯善等三業。頌
T1562_.29.0584b28:
T1562_.29.0584b29:     善等於善等 初有四二三
T1562_.29.0584c01:     中有二三四 後二三三果
T1562_.29.0584c02: 論曰。最後所説皆如次言。顯隨所應遍前門
T1562_.29.0584c03: 義。且善不善無記三業一一爲因。如其次第
T1562_.29.0584c04: 對善不善無記。三法辯有果數後例應知。謂
T1562_.29.0584c05: 初善業以善法爲四果除異熟。以不善爲二
T1562_.29.0584c06: 果。謂士用及増上。以無記爲三果除等流及
T1562_.29.0584c07: 離繋。中不善業以善法爲二果。謂士用及増
T1562_.29.0584c08: 上。以不善爲三果除異熟及離繋。以無記爲
T1562_.29.0584c09: 四果除離繋。等流果者。謂見苦所斷一切不
T1562_.29.0584c10: 善業及見集所斷遍行不善業。以欲界中身
T1562_.29.0584c11: 邊見品。諸無記法爲等流故。後無記業以善
T1562_.29.0584c12: 法爲二果。謂士用及増上。以不善爲三果除
T1562_.29.0584c13: 異熟及離繋。等流果者。謂身邊見品。諸無記
T1562_.29.0584c14: 業以五部不善爲等流故。以無記爲三果如
T1562_.29.0584c15: 不善。已辯三性當辯三世。頌曰
T1562_.29.0584c16:     過於三各四 現於未亦爾
T1562_.29.0584c17:     現於現二果 未於未果三
T1562_.29.0584c18: 論曰。過去現在未來三業一一爲因。如其所
T1562_.29.0584c19: 應以過去等爲果。別者謂過去業以三世法
T1562_.29.0584c20: 各爲四果除離繋。現在世業以未來爲四果
T1562_.29.0584c21: 如前説。以現在爲二果。謂士用及増上。未來
T1562_.29.0584c22: 世業以未來爲三果。除等流及離繋。不説後
T1562_.29.0584c23: 業有前果者。前法定非後業果故。已辯三世
T1562_.29.0584c24: 當辯諸地。頌曰
T1562_.29.0584c25:     同地有四果 異地二或三
T1562_.29.0584c26: 論曰。於諸地中隨何地業。以同地法爲四果
T1562_.29.0584c27: 除離繋。若是有漏以異地法爲二果。謂士用
T1562_.29.0584c28: 及増上。若是無漏以異地法爲三果。除異熟
T1562_.29.0584c29: 及離繋不墮界故。不遮等流。已辯諸地當辯
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