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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_.29.0584a01: 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
T1562_.29.0585a01: 學等。頌曰
T1562_.29.0585a02:     學於三各三 無學一三二
T1562_.29.0585a03:     非學非無學 有二二五果
T1562_.29.0585a04: 論曰。學等三業一一爲因。如其次第各以三
T1562_.29.0585a05: 法爲果。別者謂學業以學法爲三果。除異熟
T1562_.29.0585a06: 及離繋。以無學法爲三亦爾。以非二爲三果。
T1562_.29.0585a07: 除異熟及等流。無學業以學法爲一果謂増
T1562_.29.0585a08: 上。理應言二謂加等流。以無學爲三果。除異
T1562_.29.0585a09: 熟及離繋。以非二爲二果。謂士用及増上。非
T1562_.29.0585a10: 二業以學法爲二果。謂士用及増上。以無學
T1562_.29.0585a11: 法爲二亦爾。以非二爲五果已辯學等當辯
T1562_.29.0585a12: 見所斷等。頌曰
T1562_.29.0585a13:     見所斷業等 一一各於三
T1562_.29.0585a14:     初有三四一 中二四三果
T1562_.29.0585a15:     後有一二四 皆如次應知
T1562_.29.0585a16: 論曰。見所斷等三業如次。一一爲因各以三
T1562_.29.0585a17: 法爲果。別者初見所斷業。以見所斷法爲三
T1562_.29.0585a18: 果。除異熟及離繋。以修所斷法爲四果除離
T1562_.29.0585a19: 繋。以非所斷法爲一果。謂増上。中修所斷
T1562_.29.0585a20: 業以見所斷法爲二果。謂士用及増上。以修
T1562_.29.0585a21: 所斷。法爲四果除離繋。以非所斷法爲三
T1562_.29.0585a22: 果。除異熟及等流。後非所斷業以見所斷法
T1562_.29.0585a23: 爲一果。謂増上。以修所斷法爲二果。謂士用
T1562_.29.0585a24: 及増上。以非所斷法爲四果除異熟。皆如次
T1562_.29.0585a25: 者隨其所應遍上諸門。略法應爾因辯諸業
T1562_.29.0585a26: 應復問言。如本論中所説三業。謂應作業不
T1562_.29.0585a27: 應作業。及非應作非不應作業。其相云何。頌
T1562_.29.0585a28:
T1562_.29.0585a29:     染業不應作 有説亦壞軌
T1562_.29.0585b01:     應作業翻此 倶相違第三
T1562_.29.0585b02: 論曰。有説染汚身語意業名不應作。以從非
T1562_.29.0585b03: 理作意生故。有餘師言。諸壞軌則身語意業。
T1562_.29.0585b04: 設是不染亦不應作。由彼不合世軌則故。謂
T1562_.29.0585b05: 諸無覆無記身業。若住若行若飮食等。諸有
T1562_.29.0585b06: 不合世俗禮儀。皆説名爲壞軌身業。諸有無
T1562_.29.0585b07: 覆無記語業。壞形言時及作者等。但有不合
T1562_.29.0585b08: 世俗禮儀皆説名爲壞軌。語業等起前二
T1562_.29.0585b09: 名壞軌。意業此及染業名不應作。應作業者
T1562_.29.0585b10: 與此相翻。倶違前二是第三業。若依世俗後
T1562_.29.0585b11: 亦可然。若就勝義前説爲善。謂唯善業名爲
T1562_.29.0585b12: 應作。唯諸染業名不應作。無覆無記身語意
T1562_.29.0585b13: 業。名非應作非不應作。然非一切不應作
T1562_.29.0585b14: 業皆惡行攝。唯有不善是惡性故得惡行名。
T1562_.29.0585b15: 以招愛果名爲妙行。招非愛果名爲惡行。有
T1562_.29.0585b16: 覆無記雖是不應作而非惡行攝。由此所行
T1562_.29.0585b17: 決定不能招愛非愛果故。今於此中復應思
T1562_.29.0585b18: 擇。爲由一業但引一生。爲引多生。又爲一生
T1562_.29.0585b19: 但一業引。爲多業引。頌曰
T1562_.29.0585b20:     一業引一生 多業能圓滿
T1562_.29.0585b21: 論曰。若依正理應決定説。但由一業唯引一
T1562_.29.0585b22: 生。此一生言顯衆同分。以得同分方説名生。
T1562_.29.0585b23: 若説一生由多業引。或説一業能引多生。如
T1562_.29.0585b24: 是二言於理何失。且初有失。謂一生中前業
T1562_.29.0585b25: 果終後業果起。業果別故應有死生。或應多
T1562_.29.0585b26: 生無死生。理業果終起如一生故。二倶有過。
T1562_.29.0585b27: 一本有中應有衆多死生有故。或應乃至無
T1562_.29.0585b28: 餘涅槃中間永無死及生故。何縁定限一趣處
T1562_.29.0585b29: 中。有異業果生便有生死。有異業果起而無
T1562_.29.0585c01: 死生。一業果終餘業果起。理定應立有死有
T1562_.29.0585c02: 生。又許一生定爲多種造作増長業所引故。
T1562_.29.0585c03: 則應決定無中夭者。或應不受果而永棄彼
T1562_.29.0585c04: 業。然先已説先説者何。謂理必無時分定業。
T1562_.29.0585c05: 所感異熟轉餘時受。又理必無時分定業非
T1562_.29.0585c06: 造作増長必受異熟故。若謂有生由定不定
T1562_.29.0585c07: 多種業引。或復有生唯爲多種。定業所引故
T1562_.29.0585c08: 有中夭。及有盡壽此亦不然。時分果業定不
T1562_.29.0585c09: 定受無決定故。若有一類中年老年時分果
T1562_.29.0585c10: 業決定應受嬰孩童子少年果業。不定受者
T1562_.29.0585c11: 彼復如何。理必無容離前有後。或應前位所
T1562_.29.0585c12: 有果業必是定受定受果故。然於此中無決
T1562_.29.0585c13: 定理。令前位業決定受果。令後位業受果不
T1562_.29.0585c14: 定。故無一生多業所引。後亦有失一業引多
T1562_.29.0585c15: 生時分定業應成雜亂故。此無雜亂如先已
T1562_.29.0585c16: 辯。故無一業能引多生。若爾何縁尊者無滅
T1562_.29.0585c17: 自言。我憶昔於一時於殊勝福田一施食異
T1562_.29.0585c18: 熟。從茲七返生三十三天。七生人中爲轉輪
T1562_.29.0585c19: 聖帝。最後生在大釋迦家。豐足珍財多受快
T1562_.29.0585c20: 樂。毘婆沙者已釋此言。一施食爲依起多勝
T1562_.29.0585c21: 思願。能引位別多異熟生。故作如是言。一施
T1562_.29.0585c22: 食異熟。不應異熟能復感生。但爲顯依一施
T1562_.29.0585c23: 食境。起多思願所招異熟分位差別故作是
T1562_.29.0585c24: 言。或顯初基故作是説。彼由一業感一生中
T1562_.29.0585c25: 大貴多財及宿生智。乘斯更造感餘生福。如
T1562_.29.0585c26: 是展轉至最後身。生富貴家得究竟果。如
T1562_.29.0585c27: 有縁一迦栗沙鉢拏。方便勤求息利成千倍。
T1562_.29.0585c28: 言我本由一迦栗沙鉢拏。遂至今時成大富
T1562_.29.0585c29: 貴。是故一業唯引一生。雖言一生由一業引。
T1562_.29.0586a01: 而許圓滿由多業成。譬如畫師先以一色圖
T1562_.29.0586a02: 其形状後填衆彩。今於此中一色所喩爲一
T1562_.29.0586a03: 類業。爲一刹那。若喩一類違此宗理。以非一
T1562_.29.0586a04: 業引一生。言可約一類類必多故。多引一生
T1562_.29.0586a05: 不應理故。若言一色喩一刹那。非一刹那能
T1562_.29.0586a06: 圖形状。即所立喩於證無能。今見此中喩一
T1562_.29.0586a07: 類業。如何引業約類得成。引一趣業有衆
T1562_.29.0586a08: 多故。此言意顯一類業中唯一刹那引衆同
T1562_.29.0586a09: 分同類異類。多刹那業能爲圓滿故。説爲多
T1562_.29.0586a10: 故如一色先圖形状。後填衆彩此言應理。是
T1562_.29.0586a11: 故雖有同禀人身。而於其中有具支體諸根
T1562_.29.0586a12: 形量色力莊嚴。或有於前多缺減者。爲但由
T1562_.29.0586a13: 業能引滿生。不爾一切業一果法勢力強故。
T1562_.29.0586a14: 亦引滿生與此相違能滿非引。如是二類其
T1562_.29.0586a15: 體是何。頌曰
T1562_.29.0586a16:     二無心定得 不能引餘通
T1562_.29.0586a17: 論曰。二無心定雖有異熟。而無勢力引衆同
T1562_.29.0586a18: 分。以與諸業非倶有故。一切不善善有漏得。
T1562_.29.0586a19: 亦無勢力引衆同分。以與諸業非一果故。諸
T1562_.29.0586a20: 餘不善善有漏法。皆容通二謂引及滿。薄伽
T1562_.29.0586a21: 梵説重障有三。謂業障煩惱障異熟障。如是
T1562_.29.0586a22: 三障其體是何。頌曰
T1562_.29.0586a23:     三障無間業 及數行煩惱
T1562_.29.0586a24:     并一切惡趣 北洲無想天
T1562_.29.0586a25: 論曰。業障體者。謂五無間。一者害母。二者害
T1562_.29.0586a26: 父。三者害阿羅漢。四者破和合僧。五者惡心
T1562_.29.0586a27: 出佛身血。煩惱障體者。謂數行煩惱下品煩
T1562_.29.0586a28: 惱。若有數行雖欲伏除難得其便。由彼展轉
T1562_.29.0586a29: 令上品生。難可伏除故亦名障。上品煩惱若
T1562_.29.0586b01: 不數行。對治道生易得其便。雖極猛利而非
T1562_.29.0586b02: 障攝。雖住欲界具縛有情。平等皆成一切煩
T1562_.29.0586b03: 惱。而現行別爲障不同。故煩惱中隨品上下。
T1562_.29.0586b04: 但數行者名煩惱障。異熟障體者。謂三惡趣
T1562_.29.0586b05: 全及善趣一分。即北洲無想。何故名障能障
T1562_.29.0586b06: 聖道。及道資糧并離染故。非唯無間是業障
T1562_.29.0586b07: 體。所有定業能障見諦一切皆應是業障攝。
T1562_.29.0586b08: 謂有諸業造作増長。能感惡趣卵生濕生。女
T1562_.29.0586b09: 身人天第八有等。并感大梵順後受業或色
T1562_.29.0586b10: 無色一處二生。有此皆無入見諦理。何縁不
T1562_.29.0586b11: 説是業障收見。此類中有非定故。謂於如是
T1562_.29.0586b12: 業種類中。皆有強縁可令迴轉。不障聖道及
T1562_.29.0586b13: 道資糧故。於此中雖有少業不可轉者不立
T1562_.29.0586b14: 爲障。無間種類皆不可轉故。唯於此立爲業
T1562_.29.0586b15: 障。毘婆沙説此五因縁。易見易知説爲業障。
T1562_.29.0586b16: 謂處趣生果及補特伽羅。處謂此五定以母
T1562_.29.0586b17: 等爲起處故。趣謂此五定以地獄爲所趣故。
T1562_.29.0586b18: 生謂此五定無間生感異熟故。果謂此五決
T1562_.29.0586b19: 定能招非愛果故。補特伽羅謂此五逆依行
T1562_.29.0586b20: 重惑補特伽羅。共了此人能害母等。餘業
T1562_.29.0586b21: 不爾不立爲障。餘障廢立如應當知。此三障
T1562_.29.0586b22: 中煩惱最重。以能發業業感果故。有餘師
T1562_.29.0586b23: 言。煩惱與業二障皆最重。以有此者第二生
T1562_.29.0586b24: 中亦不可治故。無間何義。此無間業於無間
T1562_.29.0586b25: 生必受果故。無餘生果業能隔故。有説造逆
T1562_.29.0586b26: 補特伽羅。從此命終定墮地獄中無間隔故
T1562_.29.0586b27: 名無間。彼有無間得無間名與無間法合故
T1562_.29.0586b28: 名無間。如與沙門合故名沙門。三障應知何
T1562_.29.0586b29: 趣中有。頌曰
T1562_.29.0586c01:     三洲有無間 非餘扇搋等
T1562_.29.0586c02:     少恩少羞恥 除障通五趣
T1562_.29.0586c03: 論曰。非一切障諸趣皆有。且無間業唯人三
T1562_.29.0586c04: 洲。非北倶盧餘趣餘界。於三洲内唯女及男。
T1562_.29.0586c05: 非扇搋等如無惡戒。有説父母於彼少恩彼
T1562_.29.0586c06: 於父母少羞恥故。謂彼父母生不具身愛念。
T1562_.29.0586c07: 又微故言恩少彼於父母慚愧亦微。要壞重
T1562_.29.0586c08: 慚愧方觸無間罪。然上座言彼扇搋等若害
T1562_.29.0586c09: 母等亦成無間。彼愚癡類作不應作業。豈容
T1562_.29.0586c10: 乘此生覩史多天。豈但有人作不應作不。生
T1562_.29.0586c11: 彼天處。即定生地獄故。雖徴責而詞乖理。
T1562_.29.0586c12: 都無思慮闇發此言。又彼自徴傍生趣等。亦
T1562_.29.0586c13: 害父母何非無間。便自釋言覺慧劣故。想變
T1562_.29.0586c14: 壞故。慈愛薄故。豈不此因於扇搋等亦容得
T1562_.29.0586c15: 有故無無間。設許彼類有無間罪。非上座説
T1562_.29.0586c16: 令少信知故。我所宗於理爲善。若有人害非
T1562_.29.0586c17: 人父母。亦不成逆罪少恩羞恥故。謂彼於子
T1562_.29.0586c18: 無如人恩子於彼無如人慚愧。已辯業障唯
T1562_.29.0586c19: 人三洲。餘障應知五趣皆有然煩惱障遍一
T1562_.29.0586c20: 切處。若異熟障全三惡趣。人唯北洲。天唯無
T1562_.29.0586c21: 想。豈不三洲處扇搋等身非聖道器故異熟
T1562_.29.0586c22: 障攝。無如是理。以於彼生引業所牽同分相
T1562_.29.0586c23: 續。可成男等爲聖道器唯三惡趣。無想北洲
T1562_.29.0586c24: 決定無容證聖道義。故唯於彼立異熟障。有
T1562_.29.0586c25: 説彼處唯屬異生。餘處皆容與聖者共故不
T1562_.29.0586c26: 説是異熟障攝。於前所辯三重障中。説五無
T1562_.29.0586c27: 間爲業障體。五無間業其體是何。且上座言
T1562_.29.0586c28: 三業爲體。身業語業一一獨能招異熟果。理
T1562_.29.0586c29: 難成故以但意業所作事重故。許能感殊勝
T1562_.29.0587a01: 異熟。此極疎怳。疎怳者何汝已許思依身語
T1562_.29.0587a02: 轉名身語業。今許意業爲無間體。便應暫起
T1562_.29.0587a03: 造逆思即成無間。又言意業所作事重許
T1562_.29.0587a04: 感殊勝異熟果者。此唯妄許違自宗故。謂若
T1562_.29.0587a05: 有思動發身語。此思可説所作事重然彼不
T1562_.29.0587a06: 可説爲意業。以依身語二門轉故。若思不能
T1562_.29.0587a07: 動發身語彼許是意業。然所作非重寧説意
T1562_.29.0587a08: 業所作事重。若謂動發身語二思是意業思
T1562_.29.0587a09: 所作重事故。説意業所作重者此亦非理。事
T1562_.29.0587a10: 非重故唯思不成身語二業。意業引彼事重
T1562_.29.0587a11: 豈成所作事重。言顯動發身語故所作重非
T1562_.29.0587a12: 意業思。若觀果思所作重故。亦説意業所作
T1562_.29.0587a13: 重者。意業前思能引意業果。果事重故亦應
T1562_.29.0587a14: 名事重。如是則應有大過失。又非意業與身
T1562_.29.0587a15: 語思。因果性故共感異熟。勿彼意業與彼前
T1562_.29.0587a16: 思亦因果故同感異熟。如是則應有非愛過。
T1562_.29.0587a17: 又彼先説證此因。言身業語業獨招異熟難
T1562_.29.0587a18: 成故者。此言何義豈與意業共招異熟。即令
T1562_.29.0587a19: 此彼體類是同。獨思離心能招異熟亦難成
T1562_.29.0587a20: 故。則應許心是無間體或體是思。又應推徴
T1562_.29.0587a21: 説有意業是無間者。且害母者由何思力引
T1562_.29.0587a22: 地獄生。爲思惟思爲業道思。若思惟思如何
T1562_.29.0587a23: 於母全未有損害定引地獄生若業道思如何
T1562_.29.0587a24: 可説非身語業獨能感果。非由思惟思彼方
T1562_.29.0587a25: 取果故。又彼自許先思惟思後業道思。先是
T1562_.29.0587a26: 意業後身語業前後相望時相各異無一果理
T1562_.29.0587a27: 如何可言身業語業獨感異熟。其理難成故
T1562_.29.0587a28: 彼所言在聖教外。然我所宗決定義者。頌曰
T1562_.29.0587a29:     此五無間中 四身一語業
T1562_.29.0587b01:     三殺一誑語 一殺生加行
T1562_.29.0587b02: 論曰。五無間中四是身業。一是語業。三是殺
T1562_.29.0587b03: 生。一虚誑語根本業道。一是殺生業道加行。
T1562_.29.0587b04: 以如來身不可害故。破僧無間是虚誑語。既
T1562_.29.0587b05: 是虚誑語何縁名破僧。因受果名。或能破故。
T1562_.29.0587b06: 若爾僧破其體是何。能所破人誰所成就。頌
T1562_.29.0587b07:
T1562_.29.0587b08:     僧破不和合 心不相應行
T1562_.29.0587b09:     無覆無記性 所破僧所成
T1562_.29.0587b10: 論曰。僧破體是不和合。性無覆無記。心不相
T1562_.29.0587b11: 應行蘊所攝豈成無間。如是僧破因誑語生。
T1562_.29.0587b12: 故説破僧是無間果。非能破者成。此僧破但
T1562_.29.0587b13: 是所破僧衆所成。此能破人何所成就。破僧
T1562_.29.0587b14: 異熟何處幾時。頌曰
T1562_.29.0587b15:     能破者唯成 此虚誑語罪
T1562_.29.0587b16:     無間一劫熟 隨罪増苦増
T1562_.29.0587b17: 論曰。能破僧人成破僧罪。此破僧罪誑語爲
T1562_.29.0587b18: 性。即僧破倶生語表無表業。此必無間大
T1562_.29.0587b19: 地獄中經一中劫受極重苦餘逆不必生於無
T1562_.29.0587b20: 間。然此不經一大劫者。欲界無有此壽量故。
T1562_.29.0587b21: 一中劫時亦不滿足。經説天授人壽四萬歳
T1562_.29.0587b22: 時。來生人中證獨覺菩提故。然不違背壽一
T1562_.29.0587b23: 劫言。一劫少分中立一劫名故。現有一分亦
T1562_.29.0587b24: 立全名。如言此日我有障礙。或如説言賊燒
T1562_.29.0587b25: 村等。若造多逆初一已招無間獄生餘應無
T1562_.29.0587b26: 果。無無果失造多逆人。唯一能引餘助滿故。
T1562_.29.0587b27: 隨彼罪増苦還増劇。謂由多逆感地獄中大
T1562_.29.0587b28: 柔軟身。多猛苦具受二二四五倍重苦。或無
T1562_.29.0587b29: 夭受苦多時。如何可言餘應無果。上座
T1562_.29.0587c01: 於此作如是釋。或於地獄死已更生。若爾寧
T1562_.29.0587c02: 非順後受業。彼於此難反詰答言若有先造
T1562_.29.0587c03: 餘不善業已引地獄。後造無間此復云何成
T1562_.29.0587c04: 無間業。爲有天世於中間耶。豈不隨前無間
T1562_.29.0587c05: 即受。我先已辯時分定業。無轉餘位受異
T1562_.29.0587c06: 熟理。由此不應作如是詰。有説先造餘定惡
T1562_.29.0587c07: 引次地獄生後不造無間。有説設造唯成
T1562_.29.0587c08: 滿業如造多逆先引後滿。非唯能引名無間
T1562_.29.0587c09: 業。故彼反詰於答無能。然彼所言爲有天
T1562_.29.0587c10: 世於中間者。此極麁疎於感次生無用同故。
T1562_.29.0587c11: 如爲天世善業所間隔。惡業無力感次地獄
T1562_.29.0587c12: 生。便説名爲順後受業。如是地獄餘業所間
T1562_.29.0587c13: 無力能感次地獄生。云何不如天世所隔。令
T1562_.29.0587c14: 後造逆成順後受。故對法宗所釋無失。經説
T1562_.29.0587c15: 五逆順生受故。誰於何處能破於誰。破在何
T1562_.29.0587c16: 時。經幾時破。頌曰
T1562_.29.0587c17:     苾芻見淨行 破異處愚夫
T1562_.29.0587c18:     忍異師道時 名破不經宿
T1562_.29.0587c19: 論曰。能破僧者要大苾芻。必非在家苾芻尼
T1562_.29.0587c20: 等。以彼依止無威徳故。唯見行人非愛行者。
T1562_.29.0587c21: 以惡意樂極堅深故。於染淨品倶躁動故。要
T1562_.29.0587c22: 住淨行方能破僧。以犯戒人無威徳故。即由
T1562_.29.0587c23: 此證造餘逆後不能破僧。以造餘逆及受彼
T1562_.29.0587c24: 果處無定故。於斯且擧淨行爲初類。顯端嚴
T1562_.29.0587c25: 語具圓等。醜陋訥等無破能故。要異處破非
T1562_.29.0587c26: 對大師。以諸如來不可輕逼。言詞威肅對必
T1562_.29.0587c27: 無能。唯破異生非破聖者。他不能引得證淨
T1562_.29.0587c28: 故。有説得忍亦不可破。由決定忍佛所説故。
T1562_.29.0587c29: 爲含二義説愚夫言。要所破僧忍師異佛。忍
T1562_.29.0588a01: 異佛説有餘聖道。應説僧破在如是時。此夜
T1562_.29.0588a02: 必和不經宿住。如是名曰破法輪僧。能障佛
T1562_.29.0588a03: 法輪。壞僧和合故。謂由僧壞邪道轉時。聖
T1562_.29.0588a04: 道被遮暫時不轉。言邪道者。提婆達多妄説
T1562_.29.0588a05: 五事爲出離道。一者不應受用乳等。二者斷
T1562_.29.0588a06: 肉。三者斷鹽。四者應被不截衣服。五者應居
T1562_.29.0588a07: 聚落邊寺衆。若忍許彼所説時名破法輪。亦
T1562_.29.0588a08: 名僧破。何洲人幾破法輪僧破羯磨僧。何洲
T1562_.29.0588a09: 人幾。頌曰
T1562_.29.0588a10:     贍部洲九等 方破法輪僧
T1562_.29.0588a11:     唯破羯磨僧 通三洲八等
T1562_.29.0588a12: 論曰。唯贍部洲人少至九。或復過此能破法
T1562_.29.0588a13: 輪。非於餘洲以無佛故。要有佛處可立
T1562_.29.0588a14: 師。要八苾芻分爲二衆以爲所破能破第九
T1562_.29.0588a15: 故衆極少猶須九人。等言爲明過此無限。唯
T1562_.29.0588a16: 破羯磨通在三洲。極少八人多亦無限。通三
T1562_.29.0588a17: 洲者。以有聖教及有出家弟子衆故。要一界
T1562_.29.0588a18: 中僧分二部別作羯磨故須八人。過此無遮
T1562_.29.0588a19: 故亦言等於何時分容有破僧破羯磨僧。從
T1562_.29.0588a20: 結界後迄今亦有至法未滅破法輪僧。除六
T1562_.29.0588a21: 時分。何等爲六。頌曰
T1562_.29.0588a22:     初後皰雙前 佛滅未結界
T1562_.29.0588a23:     於如是六位 無破法輪僧
T1562_.29.0588a24: 論曰。初謂世尊成佛未久有情有善阿世耶
T1562_.29.0588a25: 故惡阿世耶猶未起故。後謂善逝將般涅槃。
T1562_.29.0588a26: 聖教増廣善安住故。必僧和合佛方涅槃。有
T1562_.29.0588a27: 餘師言。證法性定故。衆咸憂慼故。非初非後
T1562_.29.0588a28: 於聖教中戒見二皰。若未起位亦無破僧。要
T1562_.29.0588a29: 見皰生方敢破故。未立止觀第一雙時。法爾
T1562_.29.0588b01: 由彼速還合故佛滅後時他不信受。無有眞
T1562_.29.0588b02: 佛爲敵對故。未結界時無一界内。僧分二部
T1562_.29.0588b03: 可名僧破。於此六位無破法輪。如是破僧諸
T1562_.29.0588b04: 佛皆有。不爾要有宿破他業。於此賢劫迦葉
T1562_.29.0588b05: 波佛時。釋迦牟尼曾破他衆故。具止傍論
T1562_.29.0588b06: 應辯逆縁。頌曰
T1562_.29.0588b07:     棄壞恩徳田 轉形亦成逆
T1562_.29.0588b08:     母謂因彼血 誤等無或有
T1562_.29.0588b09:     打心出佛血 害後無學無
T1562_.29.0588b10: 論曰。何縁害母等成無間非餘。由棄恩田壞
T1562_.29.0588b11: 徳田故。謂害父母是棄恩田。如何有恩身生
T1562_.29.0588b12: 本故。如何棄彼謂捨彼恩徳田。謂餘阿羅漢
T1562_.29.0588b13: 等。具諸勝徳及能生故。壞徳所依故成逆罪。
T1562_.29.0588b14: 若有父母子初生時。爲殺棄於豺狼路等。或
T1562_.29.0588b15: 於胎内方便欲殺。由定業力子不命終。彼有
T1562_.29.0588b16: 何恩棄之成逆。彼定由有不活等畏於子事
T1562_.29.0588b17: 急起欲殺心。然棄等時必懷悲愍數數縁子
T1562_.29.0588b18: 愛戀纒心。若棄此恩下逆罪觸。爲顯逆罪有
T1562_.29.0588b19: 下中上故説棄恩皆成逆罪。或由母等田器
T1562_.29.0588b20: 法。然設彼無恩但害其命。必應無間生地獄
T1562_.29.0588b21: 中。諸聰慧人咸作是説。世尊於法了達根源。
T1562_.29.0588b22: 作如是言但應深信。父母形轉殺成逆邪。逆
T1562_.29.0588b23: 罪亦成依止一故。由如是義故有問言。頗有
T1562_.29.0588b24: 令男離命根。非父阿羅漢而爲無間罪觸不。
T1562_.29.0588b25: 有謂母轉形與此相違。問女亦爾設有女人
T1562_.29.0588b26: 羯剌藍墮。餘女收取置産門中生子。殺何成
T1562_.29.0588b27: 害母逆因。彼血生者識託方増故。第二女人
T1562_.29.0588b28: 但如養母。雖諸所作皆應諮決。而害但成無
T1562_.29.0588b29: 間同類。上座於此作如是言。若羯剌藍有命
T1562_.29.0588c01: 無墮。若有墮者必已命終。有情必無住糞穢
T1562_.29.0588c02: 故。由無是事爲問唐捐。設有如斯害後成逆
T1562_.29.0588c03: 棄重恩故。害前不然於子重恩非關彼故。上
T1562_.29.0588c04: 座決定於業趣中。不能審知功能差別如何
T1562_.29.0588c05: 中有穿度金剛。母腹所拘不往餘處。母腹中
T1562_.29.0588c06: 火能消金石。而羯剌藍於中増長。地獄中
T1562_.29.0588c07: 有現母腹中而不能燒腹。及同類此亦應爾
T1562_.29.0588c08: 業力難思。雖此腹中羯剌藍墮。何妨轉至餘
T1562_.29.0588c09: 腹中増。曾聞經中説有尊者童子迦葉。如是
T1562_.29.0588c10: 而生既置産門。吸至胎處故不可説住糞穢
T1562_.29.0588c11: 中。或有但從口飮入腹。亦由業力轉至胎處。
T1562_.29.0588c12: 有情業用不可思議。雖無欲心而由業力。有
T1562_.29.0588c13: 吸至腹即成胎藏。後母雖有持養等恩而於
T1562_.29.0588c14: 子身非能生本。若持養等害便成逆。殺養母
T1562_.29.0588c15: 人應成無間。故彼所立棄重恩田。便有不成
T1562_.29.0588c16: 或不定失。前母雖闕持養等恩。而於子身是
T1562_.29.0588c17: 能生本。若非持養害不成逆。如前所説於子
T1562_.29.0588c18: 有怨。子反害之應無無間。故彼所立非關彼
T1562_.29.0588c19: 因。亦有不成及不定失。故唯人趣結生勝縁。
T1562_.29.0588c20: 害成害母逆非唯持養者。若於父母起殺加
T1562_.29.0588c21: 行。誤殺餘人無無間罪。於非父母起殺加
T1562_.29.0588c22: 行。誤殺父母亦不成逆。若一加行害母及餘。
T1562_.29.0588c23: 二無表生表唯逆罪。以無間業勢力強故。妙
T1562_.29.0588c24: 音尊者作如是言。於此位中亦有二表。表是
T1562_.29.0588c25: 積集極微成故。今觀彼意表有多微。有逆罪
T1562_.29.0588c26: 收有餘罪攝。有於阿羅漢無阿羅漢想。亦無
T1562_.29.0588c27: 決定解此非阿羅漢。無簡別故害成逆罪。非
T1562_.29.0588c28: 於父母全與此同。以易識知而不識者雖行
T1562_.29.0588c29: 殺害無棄恩心。阿羅漢人無別標相既難識
T1562_.29.0589a01: 是亦難知非故漫心殺亦成無間。若有害父
T1562_.29.0589a02: 父是阿羅漢。得一逆罪以依止一故。若爾喩
T1562_.29.0589a03: 説當云何通。佛告始欠持。汝已造二逆所謂
T1562_.29.0589a04: 害父殺阿羅漢。彼顯一逆由二縁成。或以二
T1562_.29.0589a05: 門訶責彼罪。若於佛所惡心出血。一切皆得
T1562_.29.0589a06: 無間罪耶。要以殺心方成逆罪。打心出血無
T1562_.29.0589a07: 間則無。無決定心壞福田故。若殺加行位彼
T1562_.29.0589a08: 未成無學。將死方得阿羅漢果。能殺彼者有
T1562_.29.0589a09: 逆罪耶。無。於無學身無殺加行故。若造無間
T1562_.29.0589a10: 加行不可轉。爲有離染及得聖果耶。頌曰
T1562_.29.0589a11:     造逆定加行 無離染得果
T1562_.29.0589a12: 論曰。無間加行若必定成中間決無離染得
T1562_.29.0589a13: 果。餘惡業道加行中間。若聖道生業道不起。
T1562_.29.0589a14: 轉得相續定違彼故。非已見諦者業道罪所
T1562_.29.0589a15: 觸。無間加行爲有可轉。而言若彼不可轉耶。
T1562_.29.0589a16: 有作是言。皆不可轉故本論説。頗有未害生
T1562_.29.0589a17: 殺生未滅。此業受異熟定生地獄耶。曰有。如
T1562_.29.0589a18: 作無間業加行位命終指鬘。雖發欲害母心
T1562_.29.0589a19: 而未正興害母加行。於世尊所雖有害心亦
T1562_.29.0589a20: 未正興害佛加行。彼作是意近方下手。世尊
T1562_.29.0589a21: 爲遮彼業障故。至未生信不令得近室利毱
T1562_.29.0589a22: 多。於薄伽梵亦不全起。無所顧心以發意言。
T1562_.29.0589a23: 世尊若是一切智者自知避故。有餘師説。亦
T1562_.29.0589a24: 有可轉本論不言無間加行皆不可轉。但説
T1562_.29.0589a25: 加行不息。死者定生地獄。加行息者非彼所
T1562_.29.0589a26: 論。然我所宗無間加行總説有二。一近二遠。
T1562_.29.0589a27: 於中近者不可轉故。本論依之而興問答。謂
T1562_.29.0589a28: 有於母起害加行。纔撃無間母命未終。或母
T1562_.29.0589a29: 力強反害其子。或爲王等擒捉而殺。或子
T1562_.29.0589b01: 壽盡自致命終。本論依斯作如是説。於中遠
T1562_.29.0589b02: 者由尚未至不可轉位容有可轉。若不爾者
T1562_.29.0589b03: 世尊應説無間加行亦無間罪。譬喩者言。五
T1562_.29.0589b04: 無間業尚有可轉況彼加行。故契經言若有
T1562_.29.0589b05: 一類。於五無間造作増長。無間必墮㮏落迦
T1562_.29.0589b06: 中。准此一類言知別有一類。雖造無間不生
T1562_.29.0589b07: 地獄。不爾一類成無用言。又世尊言娑羅
T1562_.29.0589b08: 設解。我所説義但無解能。此中既唯説不解
T1562_.29.0589b09: 語是決定障。故知世尊説一切業皆悉可轉。
T1562_.29.0589b10: 又世尊記旋繞制多一切皆當得生天故。又
T1562_.29.0589b11: 世尊記提婆達多。斷善根後不可治故。又如
T1562_.29.0589b12: 煩惱障業障亦可轉。如是所言皆非能立。於
T1562_.29.0589b13: 經及理不善了故。且彼所引有一類經。意顯
T1562_.29.0589b14: 有人具造五逆。無間必墮㮏落迦中。或有乃
T1562_.29.0589b15: 至唯造一逆。或有造訖多門増長。或有唯造
T1562_.29.0589b16: 後更不増。皆無間生墮於地獄。且擧初故説
T1562_.29.0589b17: 一類言。或顯有人乘無間業無間必墮㮏落
T1562_.29.0589b18: 迦中。有乘餘業故言一類。不説一類便謂唯
T1562_.29.0589b19: 乘無間業因無間生彼。婆羅經意顯造逆人
T1562_.29.0589b20: 不解如來所説深義。業障礙故當所獲得。彼
T1562_.29.0589b21: 異熟果増上力故。觀諦善根因被損故。或有
T1562_.29.0589b22: 悔憂所損惱故。於佛所説不能深解。若執經
T1562_.29.0589b23: 義但如其文。是則極成無間不轉。言無間者
T1562_.29.0589b24: 顯無隔故。又彼天授麁解佛言。何縁必生無
T1562_.29.0589b25: 間地獄。故知此據解深説解。記生天證理亦
T1562_.29.0589b26: 不成。佛於彼經差別説故。謂彼經説諸有依
T1562_.29.0589b27: 人旋遶制多皆生天故。有方便者名有依人。
T1562_.29.0589b28: 即是有容生天理義。然譬喩者略引彼經便
T1562_.29.0589b29: 開有情多造惡行。以許造作猛利極重。諸惡
T1562_.29.0589c01: 行者起下善心。或無記心於制多所。暫時
T1562_.29.0589c02: 旋遶便總滅故。斷善後證理亦不成。唯斷善
T1562_.29.0589c03: 根亦可迴轉。佛不應説彼不可治。故知彼言
T1562_.29.0589c04: 更有別義。謂彼天授先起惡欲。由此已應墮
T1562_.29.0589c05: 於惡趣。次起加行將破僧時。由此已應墮於
T1562_.29.0589c06: 地獄。次後妄語破壞僧時。由此已招無間
T1562_.29.0589c07: 劫壽。後起邪見斷善根已。定不可令現起白
T1562_.29.0589c08: 法。故説此後必不可治。非謂彼爾時方定墮
T1562_.29.0589c09: 地獄。然於此位容有生疑。提婆達多雖至此
T1562_.29.0589c10: 位佛何不療。如未生怨爲遣彼疑。陳不療意
T1562_.29.0589c11: 言。我不見提婆達多可令現身起少白法。故
T1562_.29.0589c12: 我棄捨不欲療治。少白法言顯善悔愧。此中
T1562_.29.0589c13: 意顯佛曉諸親。天授如斯造重惡業。斷諸善
T1562_.29.0589c14: 本都無愧心。我當如何能救療彼。言可療者
T1562_.29.0589c15: 謂可化令生善。悔心伏惡行病。若未増者令
T1562_.29.0589c16: 其不増。若有已増令漸微薄。非要絶本方名
T1562_.29.0589c17: 療治。如世良醫療病法爾。煩惱障喩證亦不
T1562_.29.0589c18: 成。我亦不許彼可轉故。謂煩惱障發時定
T1562_.29.0589c19: 業。必護異熟皆不可轉。故譬喩者不善了知
T1562_.29.0589c20: 經及理趣。以大無義蘊在己心妄興邪辯。於
T1562_.29.0589c21: 諸惡行無間業中何罪最重。於諸妙行世善
T1562_.29.0589c22: 業中何最大果。頌曰
T1562_.29.0589c23:     破僧虚誑語 於罪中最大
T1562_.29.0589c24:     感第一有思 世善中大果
T1562_.29.0589c25: 論曰。爲破僧故發虚誑語。諸惡行中此罪最
T1562_.29.0589c26: 大。如何此罪虚誑語收。由所發言依異想故。
T1562_.29.0589c27: 謂彼於法有法想。於非法有非法想。於大師
T1562_.29.0589c28: 有大師想。於己身有非一切智想。然由深固惡
T1562_.29.0589c29: 阿世耶。隱覆此想作別異説。設有不以異想
T1562_.29.0590a01: 破僧。則不能生劫壽重罪。何縁此罪惡行中
T1562_.29.0590a02: 最。由此毀傷佛法身故。障世生天解脱道故。
T1562_.29.0590a03: 謂僧已破乃至未合。力能遮遏諸異生等。未
T1562_.29.0590a04: 入正定令不得入。若已入正定令不得餘果。
T1562_.29.0590a05: 若已得餘果令不得離染。若已得離染令不
T1562_.29.0590a06: 證漏盡。習定温誦思等業息。以要言之由僧
T1562_.29.0590a07: 被破。大千世界法輪不轉。天人龍等身心擾
T1562_.29.0590a08: 亂。由此定招無間地獄一劫異熟。非餘惡行
T1562_.29.0590a09: 故惡行中此罪最重。若爾何故世尊或時於
T1562_.29.0590a10: 諸罪中説邪見重。又説意業罪中最大。據五
T1562_.29.0590a11: 無間説破僧重。據五僻見説邪見重。據一切
T1562_.29.0590a12: 業説意業大。或約修見倶所斷罪。如其次第
T1562_.29.0590a13: 説爲最重。或依廣果斷諸善根害多有情。如
T1562_.29.0590a14: 次説重。感第一有異熟果思。於世善中爲
T1562_.29.0590a15: 最大果。能感最極靜異熟故。約異熟果故作
T1562_.29.0590a16: 是説。如其通就五果説者。是則應説與金剛
T1562_.29.0590a17: 喩定相應思能得大果。謂此能得異熟果外
T1562_.29.0590a18: 諸有爲無爲四阿羅漢果。雖諸無漏無間道
T1562_.29.0590a19: 思。皆除異熟得餘四果。然此所得最爲殊勝。
T1562_.29.0590a20: 諸結永斷爲此果故。爲簡此故説世善言。爲
T1562_.29.0590a21: 唯無間罪定生地獄。諸無間同類亦定生彼。
T1562_.29.0590a22: 非定無間生。非無間業故。無間同類其相云
T1562_.29.0590a23: 何。頌曰
T1562_.29.0590a24:     汚母無學尼 殺住定菩薩
T1562_.29.0590a25:     及有學聖者 奪僧和合縁
T1562_.29.0590a26:     破壞窣堵波 是無間同類
T1562_.29.0590a27: 論曰。言同類者是相似義。若有於母阿羅漢
T1562_.29.0590a28: 尼行非梵行。爲極汚辱是名第一同類業相。
T1562_.29.0590a29: 若有殺害住定菩薩。是名害父同類業相。若
T1562_.29.0590b01: 有殺害有學聖者。是名第三同類業相。若有
T1562_.29.0590b02: 侵奪僧和合縁。是名破僧同類業相。若有破
T1562_.29.0590b03: 壞佛窣堵波。是名第五同類業相。有異熟業
T1562_.29.0590b04: 於三時中極能爲障。言三時者。頌曰
T1562_.29.0590b05:     將得忍不還 無學業爲障
T1562_.29.0590b06: 論曰。若從頂位將得忍時。感惡趣業皆極爲
T1562_.29.0590b07: 障。以忍超彼異熟地故。如人將離本所居國。
T1562_.29.0590b08: 一切債主皆極爲障。若有將得不還果時。欲
T1562_.29.0590b09: 界繋業皆極爲障。若有將得無學果時。色無
T1562_.29.0590b10: 色業皆極爲障。此後二位喩説如前。然於此
T1562_.29.0590b11: 中除順現受。及順不定受異熟。不定業并異
T1562_.29.0590b12: 熟定中非異處熟者
T1562_.29.0590b13: *説一切有部順正理論*卷第四十三
T1562_.29.0590b14:
T1562_.29.0590b15:
T1562_.29.0590b16:
T1562_.29.0590b17: 阿毘達磨順正理論卷第四十四
T1562_.29.0590b18:   尊者衆賢造
T1562_.29.0590b19:  *三藏法師玄奘奉  詔譯 
T1562_.29.0590b20:   *辯業品第四之十二
T1562_.29.0590b21: 如上所言住定菩薩爲從何位。得住定名。彼
T1562_.29.0590b22: 復於何説名爲定。頌曰
T1562_.29.0590b23:     從修妙相業 菩薩得定名
T1562_.29.0590b24:     生善趣貴家 具男念堅故
T1562_.29.0590b25: 論曰。從修能感妙三十二大士夫相異熟果
T1562_.29.0590b26: 業。菩薩方得立住定名。以從此時乃至成佛
T1562_.29.0590b27: 常生善趣。及貴家等。生善趣者。謂生人天。
T1562_.29.0590b28: 由此趣中多行善故。妙可稱故立善趣名。於
T1562_.29.0590b29: 善趣内常生貴家。謂婆羅門。或刹帝利。巨富
T1562_.29.0590c01: 長者。大婆羅門家。於貴家中根有具缺。然彼
T1562_.29.0590c02: 菩薩恒具勝根。恒受男身尚不爲女。何況有
T1562_.29.0590c03: 受扇搋等身。生生常能憶念宿命。所作善事
T1562_.29.0590c04: 常無退屈。謂於利樂一切有情。一切時中一
T1562_.29.0590c05: 切方便。心無厭倦名無退屈。由無退屈故説
T1562_.29.0590c06: 爲堅豈不未修妙相業位菩提心不退應立住
T1562_.29.0590c07: 定名。何故要修妙相業位。菩薩方受住定位
T1562_.29.0590c08: 名。爾時人天方共知故。先時但爲諸天所知。
T1562_.29.0590c09: 或於爾時趣等覺定。先唯等覺決定非餘。何
T1562_.29.0590c10: 相應知修妙相業。頌曰
T1562_.29.0590c11:     贍部男對佛 佛思思所成
T1562_.29.0590c12:     餘百劫方修 各百福嚴飾
T1562_.29.0590c13: 論曰。菩薩要在贍部洲中。方能造修引妙相
T1562_.29.0590c14: 業。此洲覺慧最明利故。唯是男子非女等身。
T1562_.29.0590c15: 爾時已超女等位故。此不應説於前頌中。恒
T1562_.29.0590c16: 受男身義已顯故。若謂先説造此業。已恒受
T1562_.29.0590c17: 男身。今説爲明初造此業亦非女等故。此
T1562_.29.0590c18: 與前義有差別。此救非理義已成故。謂先已
T1562_.29.0590c19: 説造此業已。非女等身已顯造時。亦非女等
T1562_.29.0590c20: 以非女等。適造此業即轉形故。能招善逝殊
T1562_.29.0590c21: 妙相業。必依淨身方能引起。故由先説此義
T1562_.29.0590c22: 已成。造此業時唯現對佛。謂親見佛不共色
T1562_.29.0590c23: 身相好端嚴種種奇特。有欲引起感此類思。
T1562_.29.0590c24: 不對如來無容起故。此妙相業唯縁佛思。佛
T1562_.29.0590c25: 是可欣順徳境故。感妙相業唯思所成。非修
T1562_.29.0590c26: 所成不定界故。所感異熟此所繋故。非聞所
T1562_.29.0590c27: 成彼羸劣故。亦非生得加行起故。謂彼唯於
T1562_.29.0590c28: 三無數劫。修行施等波羅蜜多圓滿身中方
T1562_.29.0590c29: 可得故。唯是加行非生得善。唯餘百劫造修
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