大正蔵検索


punctuation    Hangul    Eng   

Citation style A:
Citation style B:
()
Citation style C:
()
Citation style D:
()
TextNo.
 Vol.
Page

  INBUDS
INBUDS(Bibliographic Database)
  Digital Dictionary of Buddhism
電子佛教辭典
パスワードがない場合は「guest」でログインしてください。
Users who do not have a password can log in with the userID "guest".

本文をドラッグして選択するとDDBの見出し語検索結果が表示されます。

Select a portion of the text by dragging your mouse to view all terms in the text contained in the DDB. ・

Password Access Policies

阿毘達磨順正理論 (No. 1562_ 衆賢造 玄奘譯 ) in Vol. 29

[First] [Prev+100] [Prev] 585 586 587 588 589 590 591 592 593 594 595 596 597 598 599 600 [Next] [Next+100] [Last] [行番号:有/無]   [返り点:無/有] [CITE]

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: 曰
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: 曰
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。語業等起前二思
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: 欲造逆思即成無間。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: 曰
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: 中夭受苦多時。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: 業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。要有佛處可立異
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
T1562_.29.0591a01: 非多。諸佛因中法應如是。唯薄伽梵釋迦
T1562_.29.0591a02: 牟尼。精進滿時能超九劫。九十一劫妙相業
T1562_.29.0591a03: 成。是故如來告聚落主。我憶九十一劫以來。
T1562_.29.0591a04: 不見一家因施我食。有少傷損唯成大利。從
T1562_.29.0591a05: 此自性恒憶宿生。故説齊斯非前不憶。一一
T1562_.29.0591a06: 妙相百福莊嚴。此中百思名爲百福。謂將造
T1562_.29.0591a07: 一一妙相業時先起五十思淨治身器。其次
T1562_.29.0591a08: 方起引一相業。於後復起五十善思。莊嚴引
T1562_.29.0591a09: 業令得圓滿。五十思者依十業道。一一業道
T1562_.29.0591a10: 各起五思。且依最初離殺業道。有五思者一
T1562_.29.0591a11: 離殺思。二勸導思。三讃美思。四隨喜思。五迴
T1562_.29.0591a12: 向思。謂迴所修向解脱故。乃至正見各五亦
T1562_.29.0591a13: 然。有餘師言。依十業道各起下等五品善思。
T1562_.29.0591a14: 前後各然如熏靜慮。有餘師説。依十業道各
T1562_.29.0591a15: 起五思。一加行淨。二根本淨。三後起淨。四非
T1562_.29.0591a16: 尋害。五念攝受。復有師言。一一相業各爲縁
T1562_.29.0591a17: 佛。未曾習思具百現前而爲嚴飾。百福一一
T1562_.29.0591a18: 其量云何。有説以依三無數劫増長功徳。所
T1562_.29.0591a19: 集成身發起如斯。無對無數殊勝福徳量唯
T1562_.29.0591a20: 佛知。有説若由業増上力。感輪王位王四
T1562_.29.0591a21: 大洲自在而轉是一福量。有説若由業増上
T1562_.29.0591a22: 力得爲帝釋王。二欲天自在而轉是一福量。
T1562_.29.0591a23: 有説唯除近佛菩薩所餘一切有情。所修富
T1562_.29.0591a24: 樂果業是一福量。有餘師言。此量太少應言
T1562_.29.0591a25: 世界將欲成時。一切有情感大千土。業増上
T1562_.29.0591a26: 力是一福量。今薄伽梵昔菩薩時。三無數劫
T1562_.29.0591a27: 中各供養幾佛。頌曰
T1562_.29.0591a28:     於三無數劫 各供養七萬
T1562_.29.0591a29:     又如次供養 五六七千佛
T1562_.29.0591b01: 論曰。初無數劫中供養七萬五千佛。次無數
T1562_.29.0591b02: 劫中供養七萬六千佛。後無數劫中供養七
T1562_.29.0591b03: 萬七千佛。三無數劫一一滿時。及初發心各
T1562_.29.0591b04: 逢何佛。頌曰
T1562_.29.0591b05:     三無數劫滿 逆次逢勝觀
T1562_.29.0591b06:     然燈寶髻佛 初釋迦牟尼
T1562_.29.0591b07: 論曰。言逆次者自後向前。謂於第三無數劫
T1562_.29.0591b08: 滿。所逢事佛名爲勝觀。第二劫滿所逢事佛
T1562_.29.0591b09: 名曰然燈。第一劫滿所逢事佛名爲寶髻。初
T1562_.29.0591b10: 無數劫首逢釋迦牟尼。謂我世尊初發心位。
T1562_.29.0591b11: 逢一薄伽梵號釋迦牟尼。彼佛出時正居末
T1562_.29.0591b12: 劫。滅後正法唯住千年。時我世尊爲陶師子。
T1562_.29.0591b13: 於彼佛所起殷淨心。塗以香油浴以香水。設
T1562_.29.0591b14: 供養已發弘誓願。願我當作佛一如今世尊。
T1562_.29.0591b15: 故今如來一一同彼。我釋迦菩薩於何位中。
T1562_.29.0591b16: 何波羅蜜多修習圓滿。頌曰
T1562_.29.0591b17:     但由悲普施 被析身無忿
T1562_.29.0591b18:     讃歎底沙佛 次無上菩提
T1562_.29.0591b19:     六波羅蜜多 於如是四位
T1562_.29.0591b20:     一二又一二 如次修圓滿
T1562_.29.0591b21: 論曰。菩薩發願初修施時。未能遍於一切含
T1562_.29.0591b22: 識。施一切物唯運悲心。彼於後時串習力
T1562_.29.0591b23: 故。悲心轉盛能遍施與。一切有情非一切物。
T1562_.29.0591b24: 若時菩薩普於一切。能捨一切但由悲心。非
T1562_.29.0591b25: 自希求勝生差別。齊此布施波羅蜜多修習
T1562_.29.0591b26: 圓滿。有説菩薩觀諸世間。匱乏資財貧苦所
T1562_.29.0591b27: 逼。爲欲饒益亦帶悲心。發願自求勝生差別。
T1562_.29.0591b28: 以諸菩薩曾無一時不運悲心而行施故。若時
T1562_.29.0591b29: 菩薩被析身支雖未離欲。貪而心無少忿
T1562_.29.0591c01: 齊此戒忍波羅蜜多修習圓滿。忍圓滿者。於
T1562_.29.0591c02: 彼有情心無忿。故戒圓滿者不起害他身語
T1562_.29.0591c03: 業故。心無忿故身語無惡故。無忿時戒忍圓
T1562_.29.0591c04: 滿。若時菩薩勇猛精進。讃歎底沙便超九劫。
T1562_.29.0591c05: 齊此精進波羅蜜多修習圓滿。謂昔有佛號
T1562_.29.0591c06: 曰底沙。彼佛有二菩薩弟子。一名釋迦牟尼。
T1562_.29.0591c07: 一名梅怛儷藥。佛因觀察自所化田。分明照
T1562_.29.0591c08: 知此二弟子。能寂所化先熟非自身。慈氏自
T1562_.29.0591c09: 身先熟非所化。知已復作如是思惟。速熟一
T1562_.29.0591c10: 身其事少易。遂以方便入寶龕中。結加趺坐
T1562_.29.0591c11: 依殊勝定。不共佛法普現在前。能寂因行遇
T1562_.29.0591c12: 見彼佛。威光赫奕特異於常。欻爲淨心執持
T1562_.29.0591c13: 擧體。一足而立經七晝夜。以妙伽他讃彼佛
T1562_.29.0591c14: 曰
T1562_.29.0591c15:     天地此界多聞室 逝宮天處十方無
T1562_.29.0591c16:     丈夫牛王大沙門 尋地山林遍無等
T1562_.29.0591c17: 如是讃已便超九劫。於慈氏前證無上果。若
T1562_.29.0591c18: 時菩薩處金剛座。將登無上正等菩提。次無
T1562_.29.0591c19: 上覺前住金剛喩定。齊此定慧波羅蜜多修
T1562_.29.0591c20: 習圓滿。理應此位無間方圓得盡智時此方
T1562_.29.0591c21: 滿故。別別能到圓徳彼岸故。此六名波羅蜜
T1562_.29.0591c22: 多。契經説有三福業事。一施類福業事。二戒
T1562_.29.0591c23: 類福業事。三修類福業事。此云何立福業事
T1562_.29.0591c24: 名。頌曰
T1562_.29.0591c25:     施戒修三類 各隨其所應
T1562_.29.0591c26:     受福業事名 差別如業道
T1562_.29.0591c27: 論曰。三類皆福或業或事隨其所應如業道
T1562_.29.0591c28: 説。謂如分別十業道中。有業亦道。有道非
T1562_.29.0591c29: 業。此中有福亦業亦事。有福業非事。有福
T1562_.29.0592a01: 事非業。有唯是福非業非事。且施類中身語
T1562_.29.0592a02: 二業。具福業事三種義名。善故是福。作故亦
T1562_.29.0592a03: 業。是能等起身語業思。轉所依門故亦名事。
T1562_.29.0592a04: 彼等起思唯名福業。思倶有法唯受福名。戒
T1562_.29.0592a05: 類既唯身語業性。故皆具受福業事名。修類
T1562_.29.0592a06: 中慈唯名福事。業之事故慈相應思。以慈爲
T1562_.29.0592a07: 門而造作故。慈倶思戒唯名福業。餘倶有法
T1562_.29.0592a08: 唯受福名。悲等准此皆應思擇。有説福業顯
T1562_.29.0592a09: 作福義。謂福加行事顯所依。謂施戒修是福
T1562_.29.0592a10: 業之事。爲成彼三起福加行故。有説唯思是
T1562_.29.0592a11: 眞福業。福業之事謂施戒修。以三爲門福業
T1562_.29.0592a12: 轉故。何法名施施招何果。頌曰
T1562_.29.0592a13:     由此捨名施 謂爲供爲益
T1562_.29.0592a14:     身語及能發 此招大富果
T1562_.29.0592a15: 論曰。雖所捨物及能捨具皆可名施。而於此
T1562_.29.0592a16: 中所立施名但依捨具。謂由此具捨事得成
T1562_.29.0592a17: 故。捨所由是眞施體。如所度境不得量名。所
T1562_.29.0592a18: 立量名依能度具。或爲角勝貯藏稱譽。傳習
T1562_.29.0592a19: 隨他親愛親附。由如是等捨事亦成。然非此
T1562_.29.0592a20: 中正意所説。爲簡彼故説爲供爲益。言於已
T1562_.29.0592a21: 涅槃唯爲。供養於餘亦爲益。彼大種諸根有
T1562_.29.0592a22: 行施時。但爲益彼具名何謂。謂身語業及此
T1562_.29.0592a23: 能發。能發謂何謂。無貪倶能起此聚即身
T1562_.29.0592a24: 語業。及能起心并此倶行總名施體。如有頌
T1562_.29.0592a25: 曰
T1562_.29.0592a26:     若人以淨心 輟己而行施
T1562_.29.0592a27:     此刹那善蘊 總立以施名
T1562_.29.0592a28: 應知如是施類福業事。迴向解脱亦得離繋
T1562_.29.0592a29: 果。而且就近決定爲言但説能招大財富果。
T1562_.29.0592b01: 依何立此大財富名。以財妙廣不可奪故。角
T1562_.29.0592b02: 勝等施毒刺所傷。雖施而無大財富果。言施
T1562_.29.0592b03: 類福者。顯施爲體義。如泥類器木類柱等。亦
T1562_.29.0592b04: 見類言非顯體義。如聞類智非今所許。戒修
T1562_.29.0592b05: 類言准此應釋。爲何所益而行施耶。頌曰
T1562_.29.0592b06:     爲益自他倶 不爲二行施
T1562_.29.0592b07: 論曰。施主施時觀於二益。一爲自益感果善
T1562_.29.0592b08: 根。二爲益他諸根大種。施主有二。一有煩惱。
T1562_.29.0592b09: 二無煩惱。有煩惱者。復有二種。一未離欲貪。
T1562_.29.0592b10: 二已離欲貪。於此二中各有二種。一諸聖者。
T1562_.29.0592b11: 二諸異生。此中未離欲貪聖者。及已未離欲
T1562_.29.0592b12: 貪異生。奉施制多唯爲自益。謂自増長二種
T1562_.29.0592b13: 善根。一者能招大富爲果。二者爲得上義資
T1562_.29.0592b14: 糧。諸有已離欲貪聖者。奉施制多除順現受
T1562_.29.0592b15: 不招大富。由彼已能畢竟超彼異熟地故。而
T1562_.29.0592b16: 容爲得上義資糧。是故亦名唯爲自益。非此
T1562_.29.0592b17: 能益他根大種故。不益他無煩惱者。施他有
T1562_.29.0592b18: 情唯爲益他。謂能益他諸根大種非自増長
T1562_.29.0592b19: 二種善根故。非自益有煩惱者。施他有情爲
T1562_.29.0592b20: 二倶益無煩惱者。奉施制多除順現受不爲
T1562_.29.0592b21: 二益。有師唯約施招大富分別施果。彼作是
T1562_.29.0592b22: 説此中一切。未離欲貪及離欲貪。諸異生類
T1562_.29.0592b23: 持己所有。奉施制多此施名爲唯爲自益。非
T1562_.29.0592b24: 彼由此有獲益故。若諸聖者已離欲貪。施諸
T1562_.29.0592b25: 有情除順現受。此施名曰唯爲益他。以彼
T1562_.29.0592b26: 由此獲饒益故。非爲自益超果地故。若彼一
T1562_.29.0592b27: 切未離欲貪及離欲貪。諸異生類持己所有
T1562_.29.0592b28: 施諸有情。此施名爲爲二倶益。若彼聖者
T1562_.29.0592b29: 已離欲貪。奉施制多除順現受。此施名曰
T1562_.29.0592c01: 不爲益二。以此唯爲供養報恩。前已總明施
T1562_.29.0592c02: 招大富。今次當辯施果別因。頌曰
T1562_.29.0592c03:     由主財田異 故施果差別
T1562_.29.0592c04: 論曰。施有差別由三種因謂。主財田有差別
T1562_.29.0592c05: 故。施差別故果有差別。言主財田有差別者。
T1562_.29.0592c06: 謂如是類施主財田勝劣與餘主財田異。且
T1562_.29.0592c07: 由施主有差別者。頌曰
T1562_.29.0592c08:     主異由信等 行敬重等施
T1562_.29.0592c09:     得尊重廣愛 應時難奪果
T1562_.29.0592c10: 論曰。或有施主於因果中得決定信。或有
T1562_.29.0592c11: 施主於因果中心懷猶豫。或有施主率爾隨
T1562_.29.0592c12: 欲。或有施主具淨尸羅。或少虧違。或全無
T1562_.29.0592c13: 戒。或有施主於佛教法具足多聞。或有少聞。
T1562_.29.0592c14: 或無聞等。而行惠施由施主具信戒聞等。差
T1562_.29.0592c15: 別功徳故名主異。由主異故施成差別。由施
T1562_.29.0592c16: 差別得果有異。諸有施主具如是徳。能如法
T1562_.29.0592c17: 行敬重等四施。如次便得尊重等四果。謂若
T1562_.29.0592c18: 施主行敬重施。便感常爲他所尊重。若自手
T1562_.29.0592c19: 施便能感得於廣大財愛樂受用。若應時施
T1562_.29.0592c20: 感應時財。所須應時非餘時故。若無損他施
T1562_.29.0592c21: 便感資財。不爲王火等之所侵壞。由所施財
T1562_.29.0592c22: 有差別者。頌曰
T1562_.29.0592c23:     財異由色等 得妙色好名
T1562_.29.0592c24:     衆愛柔軟身 有隨時樂觸
T1562_.29.0592c25: 論曰。由所施財或闕或具色香味觸。如次便
T1562_.29.0592c26: 得或闕或具妙色等果。謂所施財色具足故。
T1562_.29.0592c27: 便感妙色香具足故。便感好名如香芬馥。遍
T1562_.29.0592c28: 諸方故味具足故。便感衆愛如味美妙。衆
T1562_.29.0592c29: 所愛故觸具足故。感柔軟身及有隨時生樂
T1562_.29.0593a01: 受觸。若有所闕隨應果減。如是亦由具色香
T1562_.29.0593a02: 等。故名財異由財異故。施體及果皆有差別。
T1562_.29.0593a03: 由所施田有差別者。頌曰
T1562_.29.0593a04:     田異由趣苦 恩徳有差別
T1562_.29.0593a05: 論曰。由所施田趣苦恩徳各有差別。故名田
T1562_.29.0593a06: 異由田異故施果有殊。由趣別者如世尊説。
T1562_.29.0593a07: 若施傍生受百倍果。施犯戒人受千倍果。百
T1562_.29.0593a08: 倍千倍果量如何。隨所施田由受食等。令其
T1562_.29.0593a09: 壽等増爾所量。施主由斯於人天中受等過
T1562_.29.0593a10: 彼百倍千倍。故世尊説。施主施時施所施田
T1562_.29.0593a11: 壽等五事。施主由此於人天中還當獲得壽
T1562_.29.0593a12: 等五果。由苦別者如七有依福業事中。先
T1562_.29.0593a13: 説應施客行病侍園林常食。及寒風等隨時衣
T1562_.29.0593a14: 藥。復説若有具足淨信男子女人。成此所説
T1562_.29.0593a15: 七種有依福業事者。所獲福徳不可取量。今
T1562_.29.0593a16: 於此中由縁差別故苦有異。由除受者差別
T1562_.29.0593a17: 苦故果有差別。由恩別者如父母師及餘有
T1562_.29.0593a18: 恩。如熊鹿等本生經説。諸有恩類於有恩所。
T1562_.29.0593a19: 起諸惡業果現可知由此比知行報恩善其果
T1562_.29.0593a20: 必定由徳別者如契經言。施持戒人果百千
T1562_.29.0593a21: 倍。乃至施佛果最無量。雖皆無量亦有少多。
T1562_.29.0593a22: 如殑伽河大海水滴。如望財施法施爲尊。就
T1562_.29.0593a23: 財施中何爲最勝。頌曰
T1562_.29.0593a24:     脱於脱菩薩 第八施最勝
T1562_.29.0593a25: 論曰。若已解脱者施已解脱田。於財施中此
T1562_.29.0593a26: 最爲勝。若諸菩薩以勝意樂等欲利樂一切
T1562_.29.0593a27: 有情。爲大菩提而行惠施。雖非解脱施解脱
T1562_.29.0593a28: 田。而施福中此最爲勝。除此更有八種施中。
T1562_.29.0593a29: 第八施福亦最爲勝。八施者何。一隨至施。二
T1562_.29.0593b01: 怖畏施。三報恩施。四求報施。五習先施。六希
T1562_.29.0593b02: 天施。七要名施。八爲莊嚴心。爲資助心爲資
T1562_.29.0593b03: 瑜伽。爲得上義而行惠施。隨至施者。謂隨
T1562_.29.0593b04: 有情投造已來隨宜。施與衣服飮食非深敬
T1562_.29.0593b05: 重。怖畏施者。謂覩災厄爲令靜息而行惠施。
T1562_.29.0593b06: 或見此物壞相現前。寧施不亡故行惠施。習
T1562_.29.0593b07: 先施者。謂習先人父祖家法而行惠施。爲嚴
T1562_.29.0593b08: 心者。謂爲引發信等聖財故行惠施。資助
T1562_.29.0593b09: 心者。謂欲滅除諸慳悋垢而行惠施。資瑜伽
T1562_.29.0593b10: 者。謂求定樂展轉生因而行惠施。謂由施故
T1562_.29.0593b11: 便得無悔。展轉乃至心一境性。得上義者。謂
T1562_.29.0593b12: 得涅槃。由初捨財乃至展轉一切生死皆能
T1562_.29.0593b13: 捨故。又行惠施是勝生因。依此能引發證涅
T1562_.29.0593b14: 槃法故。餘施易了故不別釋。如世尊説施聖
T1562_.29.0593b15: 果無量。頗施非聖果亦無量耶。頌曰
T1562_.29.0593b16:     父母病法師 最後生菩薩
T1562_.29.0593b17:     設非證聖者 施果亦無量
T1562_.29.0593b18: 論曰。如是五種設是異生施者。亦能招無量
T1562_.29.0593b19: 果。住最後有名最後生法師。四田中是何田
T1562_.29.0593b20: 所攝是恩田攝。所以者何。以説法師能示將
T1562_.29.0593b21: 墮諸惡趣者。安隱城門開示生天解脱道故。
T1562_.29.0593b22: 能令已作非理行者轉於如理所作中行。能
T1562_.29.0593b23: 善宣揚黒白品法自性及果對治等故。能施
T1562_.29.0593b24: 無智盲者慧眼。由説法師所説教力。無倒觀
T1562_.29.0593b25: 察染淨品故。以要説者。善説法師乃至能爲
T1562_.29.0593b26: 佛所作事。故唯此是勝義恩田施者。必應招
T1562_.29.0593b27: 無量果。一切能感無量果業。上下品類皆平
T1562_.29.0593b28: 等＊耶。不爾云何。由六因故令一切業成輕重
T1562_.29.0593b29: 品。其六者何。頌曰
T1562_.29.0593c01:     後起田根本 加行思意樂
T1562_.29.0593c02:     由此下上故 業成下上品
T1562_.29.0593c03: 論曰。後起者。謂作此業已。或頓或數隨前
T1562_.29.0593c04: 而作。田謂於彼造善造惡。根本者謂根本業
T1562_.29.0593c05: 道。加行者謂引彼身語。思謂由彼業道究竟。
T1562_.29.0593c06: 意樂者謂所有意趣。我應當造如是如是。若
T1562_.29.0593c07: 有六因皆是上品。此業最重翻此最輕。除此
T1562_.29.0593c08: 中間非最輕重。謂或有業唯由後起所攝受。
T1562_.29.0593c09: 故得成重品定安立彼異熟果故。乃至或有
T1562_.29.0593c10: 唯由意樂。由二三等如理應知。如契經言。審
T1562_.29.0593c11: 思作業名爲造作。亦名増長。何因説業名増
T1562_.29.0593c12: 長＊耶。由五種因何等爲五。頌曰
T1562_.29.0593c13:     由審思圓滿 無惡作對治
T1562_.29.0593c14:     有伴異熟故 此業名増長
T1562_.29.0593c15: 論曰。由審思故者。謂審思而作非率爾思作。
T1562_.29.0593c16: 亦非全不思。由圓滿故者。謂齊此量業應墮
T1562_.29.0593c17: 惡趣。此業圓滿名爲増長。餘唯造作。如有一
T1562_.29.0593c18: 類於惡行中。由一爲因便墮惡趣。或有一類
T1562_.29.0593c19: 乃至由三。十業道中或有由一或乃至十方
T1562_.29.0593c20: 墮惡趣。由無惡作對治故者。謂無追悔無對
T1562_.29.0593c21: 治業。由有伴故者。謂作不善業不善爲助伴。
T1562_.29.0593c22: 如盜他財。復汚他室。殺他子等。由異熟故者。
T1562_.29.0593c23: 謂時不定業定。與異熟善上相違。異此應知
T1562_.29.0593c24: 唯名造作。如上所説。未離欲等奉施制多。唯
T1562_.29.0593c25: 爲自益既無受用者。施福如何成。頌曰
T1562_.29.0593c26:     制多捨類福 如慈等無受
T1562_.29.0593c27: 論曰。非我唯許所捨財物。受者受用施福方
T1562_.29.0593c28: 成。所許者何謂。諸施福略有二類。一捨二受。
T1562_.29.0593c29: 捨類福者。謂由善心但捨資財施福便起。受
T1562_.29.0594a01: 類福者謂所施田受用施物施福方起。於制
T1562_.29.0594a02: 多所奉施供具。雖無受類有捨類福。然捨類
T1562_.29.0594a03: 福初捨資財此福即成對治貪故。無貪倶思
T1562_.29.0594a04: 所等起故。捨資財已隨所施田受用。或不施
T1562_.29.0594a05: 福無失。若不爾者有施僧伽。或別人等諸資
T1562_.29.0594a06: 生具。或彼未用物便壞失。如是施主物應唐
T1562_.29.0594a07: 捐施福不生無當果故。彼既未用福由何生。
T1562_.29.0594a08: 用福雖無而有受福制多無受福由何生。復
T1562_.29.0594a09: 何因證知福生要由受不受於彼無攝益故。
T1562_.29.0594a10: 此非定證。所以者何。如修慈等福亦生故。謂
T1562_.29.0594a11: 修慈定於諸有情平等發起與樂意樂。雖無
T1562_.29.0594a12: 受者亦無攝益。而勝解力有多福生。修悲
T1562_.29.0594a13: 等定得福亦爾。施制多福類亦應然。於有徳
T1562_.29.0594a14: 田追生勝解起極尊敬。奉施制多雖無受者
T1562_.29.0594a15: 亦無攝益。由自思力有多福生然不唐捐。起
T1562_.29.0594a16: 施敬業要因起業方起勝思。勝思方能生勝
T1562_.29.0594a17: 福故。如有一類欲害怨家。怨命雖終猶懷怨
T1562_.29.0594a18: 想。發起種種惡身語業。生多非福非但起心。
T1562_.29.0594a19: 如是大師雖已過去追申敬養。起身語業方
T1562_.29.0594a20: 生多福非但起心。有設難言於善田所。殖施
T1562_.29.0594a21: 業種既愛果生。＊殖在惡田果應非愛。此難
T1562_.29.0594a22: 非理。所以者何。頌曰
T1562_.29.0594a23:     惡田有愛果 果種無倒故
T1562_.29.0594a24: 論曰。現見田中種果無倒。從未度迦種苦
T1562_.29.0594a25: 果終不生。賃婆種中不生甘果。非由田力種
T1562_.29.0594a26: 果有倒。然由田過令所＊殖種。或生果少或果
T1562_.29.0594a27: 全無。如是雖於惡田＊殖施。而由施主利樂他
T1562_.29.0594a28: 心。唯愛果生不招非愛。已辯施類戒類當
T1562_.29.0594a29: 辯。頌曰
T1562_.29.0594b01:     離犯戒及遮 名戒各有二
T1562_.29.0594b02:     非犯戒因壞 依治滅淨等
T1562_.29.0594b03: 論曰。言犯戒者。謂諸不善色即從殺生。乃至
T1562_.29.0594b04: 雜穢語此中性罪立犯戒名遮。謂佛所遮即
T1562_.29.0594b05: 非時食等。雖非性罪而佛爲護正法有情。別
T1562_.29.0594b06: 意遮止受戒者犯亦名犯戒。簡性罪故但立
T1562_.29.0594b07: 遮名。離性及遮倶説名戒。此各有二。謂表無
T1562_.29.0594b08: 表。以身語業爲自性故。戒具四徳得清淨名。
T1562_.29.0594b09: 隨有所減不名清淨。言四徳者。一者不爲犯
T1562_.29.0594b10: 戒所壞。言犯戒者謂審思犯。二者不爲彼因
T1562_.29.0594b11: 所壞。彼因謂貪等煩惱隨煩惱。三者依治謂
T1562_.29.0594b12: 依念住等。此能對治犯戒及因故。四者依滅
T1562_.29.0594b13: 謂依涅槃迴向涅槃非有財故。等言爲顯復
T1562_.29.0594b14: 有異説。有説戒淨由五種因。一根本淨。二眷
T1562_.29.0594b15: 屬淨。三非尋害。四念攝受。五迴向寂。有餘師
T1562_.29.0594b16: 説。戒有四種。一怖畏戒。謂怖不活惡名治罰
T1562_.29.0594b17: 惡趣畏故受護尸羅。二希望戒。謂貪諸有勝
T1562_.29.0594b18: 位多財恭敬稱譽受持淨戒。三順覺支戒。謂
T1562_.29.0594b19: 爲求解脱及止觀故受持淨戒。四清淨戒。謂
T1562_.29.0594b20: 無漏戒。彼能永離業惑垢故。已辯戒類修類
T1562_.29.0594b21: 當辯。頌曰
T1562_.29.0594b22:     等引善名修 極能熏心故
T1562_.29.0594b23: 論曰。等引善者謂於定中等持自性。及彼倶
T1562_.29.0594b24: 有即此名修。極熏心故修是熏義如花熏麻。
T1562_.29.0594b25: 謂諸定善於心相續。極能熏習令成徳類。非
T1562_.29.0594b26: 不定善故獨名修。前辯施福能招大富。戒修
T1562_.29.0594b27: 二類所感云何。頌曰
T1562_.29.0594b28:     戒修勝如次 感生天解脱
T1562_.29.0594b29: 論曰。戒感生天。修感解脱。勝言爲顯就勝爲
T1562_.29.0594c01: 言。謂施亦能感生天果就勝説戒。持戒亦能
T1562_.29.0594c02: 感離繋果。就勝説修。如是戒修亦感大富。就
T1562_.29.0594c03: 勝説施准例應知。經説四人能生梵福。一爲
T1562_.29.0594c04: 供養如來馱都。建窣堵波於未曾處。二爲供
T1562_.29.0594c05: 養四方僧伽。造寺施園四事供給。三佛弟子
T1562_.29.0594c06: 破已能和。四於有情普修慈等。如是梵福其
T1562_.29.0594c07: 量云何。頌曰
T1562_.29.0594c08:     感劫生天等 爲一梵福量
T1562_.29.0594c09: 論曰。有餘師説。隨福能感一劫生天。受諸快
T1562_.29.0594c10: 樂齊是名曰一梵福量。由彼所感受快樂時。
T1562_.29.0594c11: 同梵輔天一劫壽故。以於餘部有伽他言
T1562_.29.0594c12:     有信正見人 修十勝行者
T1562_.29.0594c13:     便爲生梵福 感劫天樂故
T1562_.29.0594c14: 已離欲者修四無量。生上界天受劫壽樂。若
T1562_.29.0594c15: 未離欲建窣堵波。造寺和僧能勤修習慈等
T1562_.29.0594c16: 加行。彼亦如修無量根本感劫天樂。豈不前
T1562_.29.0594c17: 説欲界無有善業能招一劫異熟。無一善業
T1562_.29.0594c18: 猶如不善。唯一刹那能招劫壽。依如是理故
T1562_.29.0594c19: 作是説。然於一事發起多思。次第能招劫量
T1562_.29.0594c20: 天樂。謂於彼死復於中生。故劫樂言無違前
T1562_.29.0594c21: 失。有餘師説。此如所辯妙相業中所説福
T1562_.29.0594c22: 量。謂説唯除後有菩薩。所餘一切有情所
T1562_.29.0594c23: 修。感富樂果業是一福量等。契經説施略有
T1562_.29.0594c24: 二種。一者財施。二者法施。財施已辯。法施
T1562_.29.0594c25: 云何。頌曰
T1562_.29.0594c26:     法施謂如實 無染辯經等
T1562_.29.0594c27: 論曰。若能如實爲諸有情。以無染心辯契經
T1562_.29.0594c28: 等。令生正解名爲法施。説如實言顯法施主。
T1562_.29.0594c29: 於契經等解無顛倒。説無染言顯法施主。不
T1562_.29.0595a01: 希利養恭敬名譽。不爾便爲自他倶損。契經
T1562_.29.0595a02: 等者等餘十一。即顯契經乃至論議。言契經
T1562_.29.0595a03: 者。謂能總攝容納隨順世俗勝義堅實理言。
T1562_.29.0595a04: 如是契經是佛所説。或佛弟子佛許故説。言
T1562_.29.0595a05: 應頌者。謂以勝妙緝句言詞。隨述讃前契經
T1562_.29.0595a06: 所説。有説亦是不了義經。言記別者。謂隨
T1562_.29.0595a07: 餘問酬答辯析。如波羅衍拏等中辯。或諸所
T1562_.29.0595a08: 有辯曾當現。眞實義言皆名記別。有説是佛
T1562_.29.0595a09: 諸了義經。言諷頌者。謂以勝妙緝句言詞。
T1562_.29.0595a10: 非隨述前而爲讃詠。或二三四五六句等。言
T1562_.29.0595a11: 自説者。謂不因請世尊欲令正法久住。都希
T1562_.29.0595a12: 奇事悦意自説妙辯等流。如説此那伽由彼
T1562_.29.0595a13: 那伽等。言縁起者。謂説一切起説所由。多是
T1562_.29.0595a14: 調伏相應論道。彼由縁起之所顯故。言譬喩
T1562_.29.0595a15: 者。爲令曉悟所説義宗。廣引多門比例開示。
T1562_.29.0595a16: 如長喩等契經所説。有説此是除諸菩薩。説
T1562_.29.0595a17: 餘本行能有所證示所化。言言本事者。謂説
T1562_.29.0595a18: 自昔展轉傳來。不顯説人談所説事。言本生
T1562_.29.0595a19: 者。謂説菩薩本所行行。或依過去事起諸言
T1562_.29.0595a20: 論。即由過去事言論究竟是名本事。如曼馱
T1562_.29.0595a21: 多經。若依現在事起諸言論。要由過去事言
T1562_.29.0595a22: 論究竟是名本生。如邏刹私經。言方廣者。
T1562_.29.0595a23: 謂以正理廣辯諸法。以一切法性相衆多。非
T1562_.29.0595a24: 廣言詞不能辯故。亦名廣破。由此廣言。能
T1562_.29.0595a25: 破極堅無智闇故。或名無比。由此廣言理趣
T1562_.29.0595a26: 幽博餘無比故。有説此廣辯大菩提資糧。言
T1562_.29.0595a27: 希法者謂於此中唯説希奇出世間法。由此
T1562_.29.0595a28: 能正顯三乘希有故。有餘師説辯三寶言世
T1562_.29.0595a29: 所&T032800;聞故名希法。言論議者。謂於上説諸分
T1562_.29.0595b01: 義中。無倒顯示釋難決擇。有説於經所説深
T1562_.29.0595b02: 義已見眞者。或餘智人隨理辯釋亦名論議。
T1562_.29.0595b03: 即此名曰摩怛理迦。釋餘經義時此爲本母
T1562_.29.0595b04: 故。此又名爲阿毘達磨。以能現對諸法相故。
T1562_.29.0595b05: 無倒顯示諸法相故。如是所説十二分教略
T1562_.29.0595b06: 説應知三藏所攝。言三藏者。一素怛纜藏。二
T1562_.29.0595b07: 毘柰耶藏。三阿毘達磨藏。如是三藏差別云
T1562_.29.0595b08: 何。未種善根未欣勝義。令種欣故爲説契經。
T1562_.29.0595b09: 已種已欣令熟相續。作所作故爲説調伏。已
T1562_.29.0595b10: 熟已作令悟解脱。正方便故爲説對法。或以
T1562_.29.0595b11: 廣略清妙文詞。綴緝雜染及清淨法。令易解
T1562_.29.0595b12: 了名爲契經。宣説修行尸羅軌則。淨命方便
T1562_.29.0595b13: 名爲調伏。善能顯示諸契經中。深義趣言名
T1562_.29.0595b14: 爲對法。或依増上心戒惠學所興論道。如
T1562_.29.0595b15: 其次第名爲契經調伏對法。或素怛纜藏是
T1562_.29.0595b16: 力等流。以諸經中所説義理。畢竟無有能屈
T1562_.29.0595b17: 伏故。毘柰＊耶藏是大悲等流。辯説尸羅濟惡
T1562_.29.0595b18: 趣故。阿毘達磨藏是無畏等流。眞法相中能
T1562_.29.0595b19: 善安立。問答決擇無所畏故。如是等類三藏
T1562_.29.0595b20: 不同。毘婆沙中已廣分別。前已別釋三福業
T1562_.29.0595b21: 事。今釋經中順三分善。頌曰
T1562_.29.0595b22:     順福順解脱 順決擇分三
T1562_.29.0595b23:     感愛果涅槃 聖道善如次
T1562_.29.0595b24: 論曰。順福分善。謂感世間人天等中愛果種
T1562_.29.0595b25: 子。由此力故能感世間高族大宗大富妙色。
T1562_.29.0595b26: 輪王帝釋魔王梵王。如是等類諸可愛果。順
T1562_.29.0595b27: 解脱分善。謂安立解脱善阿世＊耶令無傾動。
T1562_.29.0595b28: 由此決定當般涅槃。辯此善根自性地等。應
T1562_.29.0595b29: 知如辯賢聖處説。順決擇分善。謂煗等四此
T1562_.29.0595c01: 亦如後辯賢處説。如世間所説書印算文數。
T1562_.29.0595c02: 此五自體云何應知。頌曰
T1562_.29.0595c03:     諸如理所起 三業并能發
T1562_.29.0595c04:     如次爲書印 算文數自體
T1562_.29.0595c05: 論曰。如理起者正加行生。三業應知即身語
T1562_.29.0595c06: 意。能發即是能起此三。如其所應受想等法。
T1562_.29.0595c07: 此中書印以前身業及彼能發五蘊爲體。非
T1562_.29.0595c08: 諸字像即名爲書。所雕印文即名爲印。然由
T1562_.29.0595c09: 業造字像印文。應知名爲此中書印次算及
T1562_.29.0595c10: 文。以前語業及彼能發五蘊爲體。後數應知
T1562_.29.0595c11: 以前意業。及彼能發四蘊爲體。但由意思能
T1562_.29.0595c12: 數法故。應辯聖教諸法相中。少分異名令不
T1562_.29.0595c13: 迷謬。頌曰
T1562_.29.0595c14:     善無漏名妙 染有罪覆劣
T1562_.29.0595c15:     善有爲應習 解脱名無上
T1562_.29.0595c16: 論曰。善無漏法亦名爲妙。勝染無記及有漏
T1562_.29.0595c17: 法故唯此法獨受妙名。諸染汚法亦名有罪。
T1562_.29.0595c18: 是諸智者所訶厭故亦名有覆。以能覆障解
T1562_.29.0595c19: 脱道故。亦名爲劣極鄙穢故應棄捨故。准此
T1562_.29.0595c20: 妙劣餘中已成。故頌不辯即有漏善。無覆無
T1562_.29.0595c21: 記總名爲中。諸有爲善亦名應習。餘非應習
T1562_.29.0595c22: 義准已成。何故無爲不名應習。以不可説在
T1562_.29.0595c23: 相續中。數習令増及無果故。謂若有法於相
T1562_.29.0595c24: 續中。可數令生習令増長。如聖道等可名應
T1562_.29.0595c25: 習。無爲不爾故不立應習名。然勸以涅槃置
T1562_.29.0595c26: 在心中者。教有情類令趣涅槃。勸令數現起
T1562_.29.0595c27: 縁涅槃善智。故作是言非謂應習。又爲果故
T1562_.29.0595c28: 習無爲無果故。不善無記非應習者。以彼體
T1562_.29.0595c29: 非昇進法故。解脱涅槃亦名無上。以無一法
T1562_.29.0596a01: 能勝涅槃。是善是常超衆法故。涅槃是善何
T1562_.29.0596a02: 理。應知以契經言極安隱故。又説安隱是善
T1562_.29.0596a03: 義故。餘法有上義准已成。即一切有爲虚空
T1562_.29.0596a04: 非擇滅
T1562_.29.0596a05: 説一切有部順正理論＊卷第四十四
T1562_.29.0596a06:
T1562_.29.0596a07:
T1562_.29.0596a08: 阿毘達磨順正理論卷第四十五
T1562_.29.0596a09:   尊者衆賢造
T1562_.29.0596a10: 　＊三藏法師玄奘奉　　＊詔譯　
T1562_.29.0596a11:   ＊辯隨眠品第五之一
T1562_.29.0596a12: 廣辯諸業并決擇已。諸契經中説感有處。皆
T1562_.29.0596a13: 言諸業能爲引因。然見世間有離染者。雖亦
T1562_.29.0596a14: 造善身語意業。而無功能招後有果。故於感
T1562_.29.0596a15: 有業應非因。業獨爲因非我所許。要隨眠助
T1562_.29.0596a16: 方有感能。非離隨眠業獨能感。故縁起教初
T1562_.29.0596a17: 説隨眠。此復何因隨眠有幾。頌曰
T1562_.29.0596a18:     隨眠諸有本 此差別有六
T1562_.29.0596a19:     謂貪瞋亦慢 無明見及疑
T1562_.29.0596a20: 論曰。由此隨眠是諸有本。故業離此無感有
T1562_.29.0596a21: 能。何故隨眠能爲有本。諸煩惱現起爲十六
T1562_.29.0596a22: 事故。一堅固根本令得堅牢。對治遠故煩惱
T1562_.29.0596a23: 根本謂煩惱得。二生依麁重能辯所依中無
T1562_.29.0596a24: 堪任性故。三建立相續能數令餘連續起故。
T1562_.29.0596a25: 四修治自田令所依止順彼住故。五憎背功
T1562_.29.0596a26: 徳性相能違諸功徳故。六爲厭訶本發智所。
T1562_.29.0596a27: 厭訶身語意業故。七引毒等流能引如自隨
T1562_.29.0596a28: 煩惱故。八擁解脱路棄背親近正説者故。九
T1562_.29.0596a29: 能發業有發起能招後有業故。十攝自資糧
T1562_.29.0596b01: 能數數攝。起非理作意故。十一迷於所縁能
T1562_.29.0596b02: 害自身正覺慧故。十二殖衆苦種能生一
T1562_.29.0596b03: 切生死苦故。十三將導識流於後有所縁能
T1562_.29.0596b04: 引發識故。十四違越善品令諸善法皆退失
T1562_.29.0596b05: 故。十五廣繋縛義令不能越自界自地。以能
T1562_.29.0596b06: 長養染汚界故。十六攝世非愛諸増上果。因
T1562_.29.0596b07: 此外物皆衰變故。由是隨眠能爲有本。故業
T1562_.29.0596b08: 因此有感有能雖離染者亦造善業。而無勢
T1562_.29.0596b09: 力能招後有。是故智者應勤精進。思擇隨眠
T1562_.29.0596b10: 速令除滅。以何門義思擇隨眠。謂觀隨眠此
T1562_.29.0596b11: 見所斷。此修所斷。此唯一部此二此四此通
T1562_.29.0596b12: 五部。此是遍行此非遍行。此自界遍此他
T1562_.29.0596b13: 界遍。此有漏縁此無漏縁。此有爲縁此無
T1562_.29.0596b14: 爲縁。此云何起云何隨増。此由遍知所縁
T1562_.29.0596b15: 故斷此由斷滅所縁故斷。此由永害助伴故
T1562_.29.0596b16: 斷。此由清淨相續故斷。此與彼相應此與彼
T1562_.29.0596b17: 不相應。此斷已可退此斷已不可退。此有非
T1562_.29.0596b18: 愛異熟此全無異熟。此是彼等無間此是彼
T1562_.29.0596b19: 所縁。此因所縁斷此因所縁下斷。此體雖已
T1562_.29.0596b20: 斷而所縁故縛。此於定地無容得有。此非世
T1562_.29.0596b21: 間治道所滅。此唯意識身此通六識身。此能
T1562_.29.0596b22: 等起身語二業。此能斷善根此能續善根。此
T1562_.29.0596b23: 是見性此非見性。此唯九品斷此唯一品斷。
T1562_.29.0596b24: 此一品斷或九品斷此田彼故成就。此由彼
T1562_.29.0596b25: 故不成就。此由彼故相應。此由彼故不相應。
T1562_.29.0596b26: 此於彼位容有現行。此雖未斷而不現行。此
T1562_.29.0596b27: 唯在欲界斷此亦在上界斷。有成就此果有
T1562_.29.0596b28: 不成就此果。此同對治此別對治。以如是等
T1562_.29.0596b29: 衆多義門應善思擇。諸隨眠相如是。善知隨
T1562_.29.0596c01: 眠相已方能決定除滅隨眠。亦能爲他無倒
T1562_.29.0596c02: 顯説。自他相續善品更生。能速了知遣除
T1562_.29.0596c03: 方便。是故若欲利樂自他。應於隨眠如是思
T1562_.29.0596c04: 擇。隨眠差別略有六種。謂貪瞋慢無明見疑。
T1562_.29.0596c05: 經主於此作如是釋。頌説亦言意顯慢等亦
T1562_.29.0596c06: 由貪力於境隨増。謂契經言因愛生恚。如瞋
T1562_.29.0596c07: 由貪力於境隨増。慢等亦由貪故復言亦。此
T1562_.29.0596c08: 釋無理非文意故。謂此本爲標數列名。不明
T1562_.29.0596c09: 此因彼於境隨増義。今詳亦字爲滿句言。若
T1562_.29.0596c10: 必欲令此有別義。更爲方便作無過釋。謂瞋
T1562_.29.0596c11: 如貪雖有多類。而可總説爲一隨眠。慢等亦
T1562_.29.0596c12: 然故復言亦。或此爲顯如貪與瞋行相不同
T1562_.29.0596c13: 是故別立。如是慢等。行相雖同餘義有殊故
T1562_.29.0596c14: 亦別立。及聲爲顯釋據相違。或顯總攝隨眠
T1562_.29.0596c15: 類盡。若諸隨眠數唯有六。何縁經説有七隨
T1562_.29.0596c16: 眠。頌曰
T1562_.29.0596c17:     六由貪異七 有貪上二界
T1562_.29.0596c18:     於内門轉故 爲遮解脱想
T1562_.29.0596c19: 論曰。即前所説六隨眠中。分貪爲二故經説
T1562_.29.0596c20: 七。何等爲七。一欲貪隨眠。二瞋隨眠。三有貪
T1562_.29.0596c21: 隨眠。四慢隨眠。五無明隨眠。六見隨眠。七疑
T1562_.29.0596c22: 隨眠。欲貪隨眠依何義釋爲欲貪。體即是隨
T1562_.29.0596c23: 眠爲是欲貪之隨眠義。於餘六義徴問亦爾。
T1562_.29.0596c24: 經主於此作是釋言。此是欲貪之隨眠義。然
T1562_.29.0596c25: 隨眠體非心相應。非不相應無別物故。煩惱
T1562_.29.0596c26: 睡位説名隨眠。於覺位中即名纒故。何名
T1562_.29.0596c27: 爲睡。謂不現行種子隨逐。何名爲覺。謂諸煩
T1562_.29.0596c28: 惱現起纒心。何等名爲煩惱種子。謂自體上
T1562_.29.0596c29: 差別功能。從煩惱生能生煩惱。如念種子是
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [Prev+100] [Prev] 585 586 587 588 589 590 591 592 593 594 595 596 597 598 599 600 [Next] [Next+100] [Last] [行番号:有/無]   [返り点:無/有] [CITE]